14661	----	Proofreading Team. CONDITIONS IN UTAH. SPEECH OF HON. THOMAS KEARNS, OF UTAH, IN THE SENATE OF THE UNITED STATES, Tuesday, February 28, 1905. WASHINGTON. 1905. SPEECH OF HON. THOMAS KEARNS. * * * * * POLYGAMOUS MARRIAGES AND PLURAL COHABITATION. The PRESIDENT pro tempore. The Chair lays before the Senate the resolution submitted by the Senator from Idaho [Mr. DUBOIS], which will be read. The Secretary read the resolution submitted yesterday by Mr. DUBOIS, as follows: _Resolved_, That the Committee on the Judiciary be, and it is hereby, authorized and instructed to prepare and report to the Senate within thirty days after the beginning of the next session of Congress a joint resolution of the two Houses of Congress proposing to the several States amendments to the Constitution of the United States which shall provide, in substance, for the prohibition and punishment of polygamous marriages and plural cohabitation contracted or practiced within the United States and in every place subject to the jurisdiction of the United States; and which shall, in substance, also require all persons taking office under the Constitution or laws of the United States, or of any State, to take and subscribe an oath that he or she is not, and will not be, a member or adherent of any organization whatever the laws, rules, or nature of which organization require him or her to disregard his or her duty to support and maintain the Constitution and laws of the United States and of the several States. Mr. KEARNS. Mr. President, I will not permit this occasion to pass without saying, with brevity and such clearness as I can command, what it seems to me should be said by a Senator, under these circumstances, before leaving public life. Something is due to the State which has honored me; something is due to the record which I have endeavored to maintain honorably before the world and something, by way of information, is due to the Senate and the country. Utah, the newest of the States, to me the best beloved of all the States, appears to be the only one concerning which there is a serious conflict with the country. I was not born in Utah, but I have spent all the years of my manhood there, and I love the Commonwealth and its people. In what I say there is malice toward none, and I hope to make it just to all. If the present day does not accept my statements and appreciate my motives, I can only trust that time will prove more gentle and that in the future those who care to revert to these remarks will know that they are animated purely by a hope to bring about a better understanding between Utah and this great nation. Utah was admitted to statehood after, and because of, a long series of pledges exacted from the Mormon leaders, the like of which had never before been known in American history. Except for those pledges, the sentiment of the United States would never have assented to Utah's admission. Except for the belief on the part of Congress and the country that the extraordinary power which abides in that State would maintain these pledges, Utah would not have been admitted. There is every reason to believe that the President who signed the bill would have vetoed it if he had not been convinced that the pledges made would be kept. THE PLEDGES. As a citizen of the State and a witness to the events and words which constitute those pledges, as a Senator of the United States, I give my word of honor to you that I believed that these pledges consisted of the following propositions: First. That the Mormon leaders would live within the laws pertaining to plural marriage and the continued plural marriage relation, and that they would enforce this obligation upon all of their followers, under penalty of disfellowship. Second. That the leaders of the Mormon Church would no longer exercise political sway, and that their followers would be free and would exercise their freedom in politics, in business, and in social affairs. As a citizen and a Senator I give my word of honor to you that I believed that these pledges would be kept in the spirit in which Congress and the country accepted them, and that there would never be any violation, evasion, denial, or equivocation concerning them. I appeal to such members of this body as were in either House of Congress during the years 1890 to 1896, if it was not their belief at that time that the foregoing were the pledges and that they would be kept; and I respectfully insist that every Senator here who was a member of either House at that time would have refused to vote for Utah's admission unless he had firmly believed as I have stated. 1. Utah, secured her statehood by a solemn compact made by the Mormon leaders in behalf of themselves and their people. 2. That compact has been broken willfully and frequently. 3. No apostle of the Mormon Church has publicly protested against that violation. I know the gravity of the utterances that I have just made. I know what are the probable consequences to myself. But I have pondered long and earnestly upon the subject and have come to the conclusion that duty to the innocent people of my State and that obligation to the Senate and the country require that I shall clearly define my attitude. RELIGION NOT INVOLVED. This is no quarrel with religion. This is no assault upon any man's faith. This is rather the reverence toward the inherent right of all men to believe as they please, which separates religious faith from irreligious practice. The Mormon people have a system of their own, somewhat complex, and gathered from the mysticisms of all the ages. It does not appeal to most men; but in its purely theological domain it is theirs, and I respect it as their religion and them as its believers. The trouble arises now, as it has frequently arisen in the past, from the fact that some of the accidental leaders of the movement since the first zealot founder have sought to make of this religion not only a system of morals, sometimes quite original in themselves, but also a system of social relation, a system of finance, a system of commerce, and a system of politics. THE SOCIAL ASPECT. I dismiss the religion with my profound respect; if it can comfort them, I would not, if I could, disturb it. Coming to the social aspect of the society, it is apparent that the great founder sought first to establish equality among men, and then to draw from those equal ranks a special class, who were permitted to practice polygamy and to whom special privileges were accorded in their association with the consecrated temples and the administration of mystic ordinances therein. The polygamous group, or cult as it may be called, soon became the ruling factor in the organization; and it may be observed that ever since the founding of the church almost every man of prominence in the community has belonged to this order. It was so in the time of the martyrs, Joseph and Hyrum Smith, who were killed at Carthage jail in Illinois, and both of whom were polygamists, although it was denied at the time. There were living until recently, and perhaps there are living now, women who testified that they were married in polygamy to one or the other of these two men, Joseph having the larger number. It has been so ever since and is so to-day that nearly every man of the governing class has been or is a polygamist. Brigham Young succeeded Joseph Smith, and he set up a kind of kingly rulership, not unbecoming to a man of his vast empire-building power. The Mormons have been taught to revere Joseph Smith as a direct prophet from God. He saw the face of the All Father. He held communion with the Son. The Holy Ghost was his constant companion. He settled every question, however trivial, by revelation from Almighty God. But Brigham was different. While claiming a divine right of leadership, he worked out his great mission by palpable and material means. I do not know that he ever pretended to have received a revelation from the time that he left Nauvoo until he reached the shores of the Dead Sea, nor through all the thirty years of his leadership there. He seemed to regard his people as children who had to be led through their serious calamities by holding out to them the glittering thought of divine guardianship. So firmly did Brigham establish the social order in Utah that all of the people were equal, except the governing body. This may be said to consist of the president and his two counsellors, they three constituting the first presidency; the twelve apostles; the presiding bishopric, consisting of three men, the chief bishops of the church but much lower in rank than the apostles; the seven presidents of seventies, who are, under the apostles, the subordinate head of the missionary service of the church; and the presiding patriarch. These altogether constitute a body of twenty-six men. There are local authorities in the different stakes of Zion, as they are called, corresponding to counties in a State, but with these it is not necessary to deal. Practically all of these men under Brigham Young were polygamists. They constituted what one of their number once called the "elite class" of the community. To attain this rank one usually had to show ability, and attaining the rank he was quite certain to enter into or extend his already existing plural-marriage relations. These rulers were looked upon with great reverence. Brigham Young, besides being a prophet of God, as they believed, had led them through the greatest march of the ages. His nod became almost superhuman in its significance. His frown was as terrible to them as the wrath of God. He upheld all the members of the polygamistic and governing class by his favoritism toward them. He supremely, and they subordinately, ruled the community as if they were a king and a house of peers, with no house of commons. Not elsewhere in the United States, and not in any foreign country where civilization dwells, has there been such a complete mastery of man over modern men. The subordinates and the mass would perform the slightest will of Brigham Young. When he was not present the mass would perform the will of any of the subordinates speaking in his name. Below this privileged class stood the common mass. It had its various gradations of title, but, with the exception of rare instances of personal power, there was equality in the mass. For instance, as business was a part of their system, the local religious authority in some remote part might be the business subordinate of some other man of less ecclesiastical rank, with the result that this peculiar intermingling kept them all practically upon one level of social order; and the man who made adobes under the hot sun of the desert through all the week might still be the religious superior of the richest man in the local community, and they met on terms of equality and friendship. Their children might intermarry, the difference in wealth being countervailed by a difference in ecclesiastical authority. It was a strange social system, this, with Brigham Young and his coterie of advisers, to the number of twenty-six, standing at the head, self-perpetuating, the chief being able to select constantly to fill the ranks as they might be depleted by death; and all these ruling over one solid mass of equal caste who thought that the rulers were animated by divine revelation, holding the right to govern in all things on earth and with authority extending into heaven. So firmly intrenched was their social system that when Brigham Young passed away his various successors who came in time to his place by accident of seniority of service found ample opportunity without difficulty to perpetuate this system and to maintain their social autocracy. As the matter has appeared so fully before the country, I will not speak further of the method of succession, but will merely call to your minds that after Brigham Young came John Taylor, then Wilford Woodruff, then Lorenzo Snow, then Joseph F. Smith, the present ruler. Under these several men the social autocracy has had its varying fortunes, but at the present time it is probably at as high a point as it ever reached under the original Joseph or under Brigham Young. The president of the church, Joseph F. Smith, affects a regal state. His home consists of a series of villas, rather handsome in design, and surrounded by such ample grounds as to afford sufficient exclusiveness. In addition to this he has an official residence of historic character near to the office which he occupies as president. When he travels he is usually accompanied by a train of friends, who are really servitors. When he attends social functions he appears like a ruler among his subjects. And in this respect I am not speaking of Mormon associations alone, for there are many Gentiles in and out of Utah who seem to take delight in paying this extraordinary deference. If I have seemed to speak at length upon this mere social phase it has not been without a definite purpose. I want you to know how this religion, claiming to recognize and secure the equality of men, immediately established and has maintained for the mass of its adherents that social equality, but has elevated a class of its rulers to regal authority and splendor. Understanding how the chief among them has the dignity of a monarch in their social relations, you will better understand the business and political autocracy which he has been able to establish. In all this social system each apostle has his great part. He is inseparable from it. He wields now, as does a minister at court, such part of the power as the monarch may permit him to enjoy, and it is his hope and expectation that he will outlive those who are his seniors in rank in order that he may become the ruler. Therefore, if there be evil in this social relation as I have portrayed it, every apostle is responsible for a part of that evil. They enjoy the honors of the social class; they help to exert the tyranny over the subjugated mass. Those of you who do me the honor to follow my remarks will realize how close is the relation between the apostles and the president, and that the apostle is a responsible part of the governing power. While I may speak of the president of the church segregated from his associates and as the monarch, it must be understood constantly that he maintains his power by the support of the apostles, who keep the mass in order and in subjugation to his will, expressed through them. THE BUSINESS MONOPOLY. Whatever may have been its origin or excuse, the business power of the president of the church and of the select class which he admits into business relations with him is now a practical monopoly, or is rapidly becoming a monopoly, of everything that he touches. I want to call your attention to the extraordinary list of worldly concerns in which this spiritual leader holds official position. The situation is more amazing when you are advised that this man came to his presidency purely by accident, namely, the death of his seniors in rank; that he had never known any business ability, and that he comes to the presidency and the directorship of the various corporations solely because he is president of the church. He is already reputed to be a wealthy man, and his statement would seem to indicate that he has large holdings in the various corporations with which he is associated, although previous to his accession to the presidency of the church he made a kind of proud boast among his people of his poverty. He conducts railways, street-car lines, power and light companies, coal mines, salt works, sugar factories, shoe factories, mercantile houses, drug stores, newspapers, magazines, theaters, and almost every conceivable kind of business, and in all of these, inasmuch as he is the dominant factor by virtue of his being the prophet of God, he asserts indisputable sway. It is considered an evidence of deference to him, and good standing in the church, for his hundreds of thousands of followers to patronize exclusively the institutions which he controls. And this fact alone, without any business ability on his part, but with capable subordinate guidance for his enterprises, insures their success, and danger and possible ruin for every competitive enterprise. Independent of these business concerns, he is in receipt of an income like unto that which a royal family derives from a national treasury. One-tenth of all the annual earnings of all the Mormons in all the world flows to him. These funds amount to the sum of $1,000,000 annually, or 5 per cent upon $32,000,000, which is one-quarter of the entire taxable wealth of the State of Utah. It is the same as if he owned, individually, in addition to all his visible enterprises, one-quarter of all the wealth of the State and derived from it 5 per cent of income without taxation and without discount. The hopelessness of contending in a business way with this autocrat must be perfectly apparent to your minds. The original purpose of this vast tithe, as often stated by speakers for the church, was the maintenance of the poor, the building of meetinghouses, etc. To-day the tithes are transmuted, in the localities where they are paid, into cash, and they flow into the treasury of the head of the church. No account is made, or ever has been made, of these tithes. The president expends them according to his own will and pleasure, and with no examination of his accounts, except by those few men whom he selects for that purpose and whom he rewards for their zeal and secrecy. Shortly after the settlement of the Mormon Church property question with the United States the church issued a series of bonds, amounting approximately to $1,000,000, which were taken by financial institutions. This was probably to wipe out a debt which had accumulated during a long period of controversy with the nation. But since, and including the year 1897, which was about the time of the issue of the bonds, approximately $9,000,000 have been paid as tithes. If any of the bonds are still outstanding, it is manifestly because the president of the church desires for reasons of his own to have an existing indebtedness. It will astound you to know that every dollar of United States money paid to any servant of the Government who is a Mormon is tithed for the benefit of this monarch. Out of every $1,000 thus paid he gets $100 to swell his grandeur. This is also true of money paid out of the public treasury of the State of Utah to Mormon officials. But what is worst of all, the monarch dips into the sacred public school fund and extracts from every Mormon teacher one-tenth of his or her earnings and uses it for his unaccounted purposes; and, by means of these purposes and the power which they constitute, he defies the laws of his State, the sentiment of his country, and is waging war of nullification on the public school system, so dear to the American people. No right-thinking man will oppose any person as a servant of the nation or the State or as a teacher in the public schools on account of religious faith. As I have before remarked, this is no war upon the religion of the Mormons; and I am only calling attention to the monstrous manner in which this monarch invades all the provinces of human life and endeavors to secure his rapacious ends. In all this there is no thought on my part of opposition to voluntary gifts by individuals for religious purposes or matters connected legitimately with religion. My comment and criticism are against the tyranny which misuses a sacred name to extract from individuals the moneys which they ought not to spare from family needs, and which they do not wish to spare; my comment and criticism relate to the power of a monarch whose tyranny is so effective as that not even the moneys paid by the Government are considered the property of the Government's servant until after this monarch shall have seized his arbitrary tribute, with or without the willing assent of the victim, so that the monarch may engage the more extensively in commercial affairs, which are not a part of either religion or charity. With an income of 5 per cent upon one-quarter of the entire assessed valuation of the State of Utah to-day, how long will it take this monarch, with his constantly increasing demands for revenue, to so absorb the productive power that he shall be receiving an income of 5 per cent upon one-half the property, and then upon all of the property of the State? This is worse than the farming of taxes under the old French Kings. Will Congress allow this awful calamity to continue? The view which the people of the United States entertained on this subject forty years ago was shown by the act of Congress in 1802, in which a provision, directed particularly against the Mormon Church, declared that no church in a Territory of the United States should have in excess of $50,000 of wealth outside of the property used for purposes of worship. It is evident that as early as that time the pernicious effects of a system which used the name of God and the authority of religion to dominate in commerce and finance were fully recognized. This immense tithing fund is gathered directly from Mormons, but the burden falls in some degree upon Gentiles also. Gentiles are in business and suffer by competition with tithe-supported business enterprises. Gentiles are large employers of Mormon labor; and as that labor must pay one-tenth of its earnings to support competitive concerns, the Gentile employer must pay, indirectly at least, the tithe which may be utilized to compete with, and even ruin, him in business. And in return it should be noted that Mormon institutions do not employ Gentiles except in rare cases of necessity. The reason is obvious: Gentiles do not take as kindly to the tithing system as do the Mormons. The Mormon citizen of Utah has additional disadvantages. After paying one-tenth of all his earnings as a tithe offering, he is called upon to erect and maintain the meetinghouses and other edifices of the church; he is called upon to donate to the poor fund in his ward, through his local bishop; he is called upon to sustain the Women's Relief Society, whose purpose is to care for the poor and to minister to the sick; he is called upon to pay his share of the expense for the 2,500 missionaries of the church who are constantly kept in the field without drawing upon, the general funds of the church. When all this is done, it is found that, in defiance of the old and deserved boast of the predecessors of the present president, there are some Mormons in the poorhouses of Utah, and these are sustained by the public taxes derived from the Gentiles and Mormons alike. Broadly speaking, the Gentiles compose 35 per cent of the population and pay one-half of the taxes of Utah. In the long run they carry their share of all these great charges. The almost unbearable community burden which is thus inflicted must be visible to your minds without argument from me. Let it be sufficient on this point for me to say that all the property of Utah is made to contribute to the grandeur of the president of the church, and that at his instance any industry, any institution, within the State, could be destroyed except the mining and smelting industry. Even this industry his personal and church organ has attacked with a threat of extermination by the courts, or by additional legislation, if the smelters do not meet the view expressed by the church organ. Mr. President, I ask to have read at this point an editorial from the Deseret Evening News of October 31, 1904, which I send to the desk. The PRESIDENT pro tempore. The Secretary will read as requested. The Secretary read as follows: DESERET EVENING NEWS. [Organ of the Church of Jesus Christ of Latter-Day Saints.] SALT LAKE CITY, _October 31, 1904_. AWAY WITH THE NUISANCE. The people of Salt Lake City are waking up to the realization of the trouble of which our cousins out in the country are complaining. The sulphurous fumes which have been tasted by many folks here, particularly late at night, are not only those of a partisan nature emanating from the smokestacks of the slanderers and maligners, but are treats bestowed upon our citizens by the smelters, and are samples of the goods, or rather evils, which farmers and horticulturists have been burdened with so long. Complaints have come to us from some of the best people of the city, of different faiths and parties, that the air has been laden with sulphurous fumes that can net only be felt in the throat, but tasted in the mouth, and they rest upon the city at night, appearing like a thin fog. The fact is this smelter smoke will have to go; there is no mistake about that. If the smelters can not consume it, they will have to close up. This fair county must not be devastated and this city must not be rendered unhealthful by any such a nuisance as that which has been borne with now for a long time. The evasive policy that has been pursued, the tantalizing treatment toward the farmers who have vainly sought for redress, the destruction that has come upon vegetation and upon live stock, and now the choking fumes that reach this city all demand some practical remedy in place of the shilly-shally of the past. The Deseret News has counseled peace, consideration for the smelter people in the difficulties that they have to meet, favor toward a valuable industry that should be encouraged on proper lines, and arbitration instead of litigation. But it really seems now as though an aggressive policy will have to be pursued, or ruin will come to the agricultural pursuits of Salt Lake County, while the city will not escape from the ravages of the smelter fiend. If the companies that control those works will not or can not dispose of the poisonous metallic fumes that pour out of their smokestacks, the fires will have to he banked and the nuisance suppressed. We do not believe the latter is the necessary alternative. We are of opinion that the evil can be disposed of, and we are sure that efforts ought to be made to effect it without further delay. It looks as if the courts will have to be appealed to to obtain compensation for damages already inflicted. Also that they will have to be applied to for injunctions against the continuance of the cause of the trouble. We think there is law enough now to proceed under. But if that is not the case, then legislation must be had to fully cover the ground. Litigation will have to come first, legislation afterwards. However that may be, temporizing with the evil will not do. Patience has ceased to be a virtue in this matter. The conviction is fastening itself upon the public mind that no active steps are intended by the responsible parties, but simply a policy of delay. They must be taught that this will not answer the purpose, and that the injured people will not be fooled in that way. The smelter smoke must go. And it must not go in the old way. The proposition to put the matter in the hands of experts chosen by the complainants is not to be seriously considered. The onus is upon the smelter men; they are the offenders, and they must take the steps necessary to remove the cause of complaint, and also reimburse those who have been injured. We do not ask anything unreasonable. We join with those of our citizens who Intend that this beautiful part of our lovely State shall not be laid waste, even if the only cure is the suppression of the destroying cause. This may as well be understood first as last. Useless practical measures are adopted to abate the evil, active proceedings will have to be taken and pushed to the utmost to remove entirely the root and branch and trunk and body of this tree of destruction. The people affected are deeply in earnest, and they certainly mean business. Mr. KEARNS. Mr. President, I must not burden you with too many details, but in order for you to see how complete is the business power of this man I will cite you to one case. The Great Salt Lake is estimated to contain 14,000,000,000 tons of salt. Probably salt can be made cheaper on the shores of this lake than anywhere else in the world. Nearly all its shore line is adaptable for salt gardens. The president of the church is interested in a large salt monopoly which has gathered in the various smaller enterprises. He is president of a railroad which runs from the salt gardens to Salt Lake City, connecting there with trunk lines. It costs to manufacture the salt and place it on board the cars 75 cents per ton. He receives for it $5 and $6 per ton. His company and its subsidiary corporation are probably capitalized at three-quarters of a million dollars, and upon this large sum he is able to pay dividends of 8 or 10 per cent. Not long since two men, who for many years had been tithe payers and loyal members of the church, undertook to establish a salt garden along the line of a trunk railway. One of them was a large dealer in salt, and proposed to extend his trade by making the salt and reaching territory prohibited to him by the church price of salt; the other was the owner of the land upon which it was proposed to establish the salt garden. These men formed a corporation, put in pumping stations and flumes, and the corporation became indebted to one of the financial institutions over which the church exercised considerable influence. Then the president of the church sent for them. There is scarcely an instance on record where a message of this kind failed of its purpose. These men went to meet the prophet, seer, and revelator of God, as they supposed, but he had laid aside his robes of sanctity for the moment and he was a plain, unadorned, aggressive, if not an able, business man. He first denounced them for interfering with a business which he had made peculiarly his own; and, when they protested that they had no intention to interfere with his trade, but were seeking new markets, he declared in a voice of thunderous passion that if they did not cease with their projected enterprise, he would crush them. They escaped from his presence feeling like courtiers repulsed from the foot of a king's throne, and then surveyed their enterprise. If they stopped, they would lose all the money invested and their enterprise would possibly be sold out to their creditors; if they went on and invested more money, the president had the power, as he had threatened, to crush them. Not only could he ruin their enterprise, but he could ostracise them socially and could make of them marked and shunned men in the community where they had always been respected. Is there menace in this system? To me it seems like a great danger to all the people who are now affected, and therefore of great danger to the people of the United States, because the power of this monarchy within the Republic is constantly extending. If it be an evil, every apostle is in part responsible for this tyrannical course. He helped to elect the president; he does the president's bidding, and shares in the advantages of that tyranny. I did not call the social system a violation of the pledges to the country, but I do affirm that the business tyranny of Mormon leaders is an express violation of the covenant made, for they do not leave their followers free in secular affairs. They tyrannize over them, and their tyranny spreads even to the Gentiles. In all this I charge that every apostle is a party to the wrong and to the violation. Although I speak of the president of the church as the leader, the monarch in fact, every apostle is one of his ministers, one of his creators, and also one of his creatures, and possibly his successor; and the whole system depends upon the manner in which the apostles and the other leaders shall support the chief leader. As no apostle has ever protested against this system, but has, by every means in his power, encouraged it, he can not escape his share of the responsibility for it. It is an evil; they aid it. It is a violation of the pledge upon which statehood was granted; they profit by it. THE POLITICAL AUTOCRACY. I pass now to the political aspect of this hierarchy, as some call it, but this monarchy as I choose to term it. I have previously called your attention to the social and business powers, monopolies, autocracies, exercised by the leaders. Through these channels of social and business relations they can spread the knowledge of their political desires without appearing obtrusively in politics. When the end of their desire is accomplished, they affect to wash their hands of all responsibility by denying that they engaged in political activities. Superficial persons, and those desiring to accept this argument, are convinced by it. But never, in the palmy days of Brigham Young, was there a more complete political tyranny than is exercised by the present president of the Mormon Church and his apostles, who are merely awaiting the time when by the death of their seniors in rank they may become president, and select some other man to hold the apostleship in their place--as they now hold it in behalf of the ruling monarch. In this statement I merely call your attention to what a perfect system of ecclesiastical government is maintained by these presidents and apostles; and I do not need to more than indicate to you what a wonderous aid their ecclesiastical government can be, and is, in accomplishing their political purposes. Parties are nothing to these leaders, except as parties may be used by them. So long as there is Republican administration and Congress, they will lead their followers to support Republican tickets; but if, by any chance, the Democratic party should control this Government, with a prospect of continuance in power, you would see a gradual veering around under the direction of the Mormon leaders. When Republicans are in power the Republican leaders of the Mormon people are in evidence and the Democratic leaders are in retirement. If the Democracy were in power, the Republican leaders of the Mormon people would go into retirement and Democrats would appear in their places. No man can be elected to either House of Congress against their wish. I will not trespass upon your patience long enough to recite the innumerable circumstances that prove this assertion, but will merely refer to enough instances to illustrate the method. In 1897, at the session of the legislature which was to elect a Senator, and which was composed of sixty Democrats and three Republicans, Moses Thacher was the favored candidate of the Democracy in the State. He had been an apostle of the Mormon Church, but had been deposed because he was out of harmony with the leaders. The Hon. Jos. L. Rawlins was a rival candidate, but not strongly so at first. He was encouraged by the church leaders in every way; and finally, when his strength had been advanced sufficiently to need but one vote, a Mormon Republican was promptly moved over into the Democratic column and he was elected by the joint assembly. I do not charge that Hon. Joseph L. Rawlins, who occupied a seat with distinguished honor in this great body for six years, had any improper bargain with the church, or any knowledge of the secret methods by which his election was being compassed; but he was elected under the direction of the leaders of the church because they desired to defeat and further humiliate a deposed apostle. I will not ignore my own case. During nearly three years I have waited this great hour of justice in which I could answer the malignant falsehood and abuse which has been heaped upon a man who is dead and can not answer, and upon myself, a living man willing to wait the time for answer. Lorenzo Snow, a very aged man, was president of the church when I was elected to the Senate. He had reached that advanced time of life, being over eighty, when men abide largely in the thoughts of their youth. He was my friend in that distant way which sometimes exists without close acquaintanceship, our friendship (if I may term it such) having arisen from the events attendant upon Utah's struggle for statehood. For some reason he did not oppose my election to the Senate. Every other candidate for the place had sought his favor; it came to me without price or solicitation on my part. The friends and mouthpieces of some of the present leaders have been base enough to charge that I bought the Senatorship from Lorenzo Snow, president of their own church. Here and now I denounce the calumny against that old man, whose unsought and unbought favor came to me in that contest. That I ever paid him one dollar of money, or asked him to influence legislators of his faith, is as cruel a falsehood as ever came from human lips. So far as I am concerned he held his power with clean hands, and I would protect the memory of this dead man against all the abuse and misrepresentation which might be heaped upon him by those who were his adherents during life, but who now attack his fame in order that they may pay the greater deference to the present king. You must know that in that day we were but five years old as a State. Our political conditions were and had been greatly unsettled. The purpose of the church to rule in politics had not yet been made so manifest and determined. Lorenzo Snow held his office for a brief time--about two years. What he did in that office pertaining to my election I here and now distinctly assume as my burden, for no man shall with impunity use his hatred of me to defame Lorenzo Snow and dishonor his memory to his living and loving descendants. As for myself, I am willing to take the Senate and the country into my confidence, and make a part of the eternal records of the Senate, for such of my friends as may care to read, the vindication of my course to my posterity. I had an ambition, and not an improper one, to sit in the Senate of the United States. My competitors had longer experience in polities and may have understood more of the peculiar situation in the State. They sought what is known as church influence. I sought to obtain this place by purely political means. I was elected. After all their trickery my opponents were defeated, and to some extent by the very means which they had basely invoked. I have served with you four years, and have sought in a modest way to make a creditable record here. I have learned something of the grandeur and dignity of the Senate, something of its ideals, which I could not know before coming here. I say to you, my fellow Senators, that this place of power is infinitely more magnificent than I dreamed when I first thought of occupying a seat here. But were it thrice as great as I now know it to be, and were I back in that old time of struggle in Utah, when I was seeking for this honor, I would not permit the volunteered friendship of President Snow to bestow upon me, even as an innocent recipient, one atom of the church monarch's favor. My ideals have grown with my term of service in this body, and I believe that the man who would render here the highest service to his country must be careful to attain to this place by the purest civic path that mortal feet can tread. I have said enough to indicate that for my own part I never countenanced, nor knowingly condoned, the intrusion of the church monarchy into secular affairs. And I have said enough to those who know me to prove for all time that, so far as I am concerned, my election here was as honorable as that of any man who sits in this chamber; and yet I have said enough that all men may know that rather than have a dead man's memory defamed on my account, I will make his cause my own and will fight for the honor which he is not on earth to defend. This will not suit the friends and mouthpieces of the present rulers, but I have no desire to satisfy or conciliate them; and in leaving this part of the question, I avenge President Snow sufficiently by saying that these men did not dare to offend his desire nor dispute his will while he was living, and only grew brave when they could cry: "Lorenzo, the king, is dead! Long live Joseph, the king!" As a Senator I have sought to fulfill my duty to the people of this country. I am about to retire from this place of dignity. No man can retain this seat from Utah and retain his self-respect after he discovers the methods by which his election is procured and the objects which the church monarchy intends to achieve. Some of my critics will say that I relinquished that which I could not hold. I will not pause to discuss that point further than to say that if I had chosen to adopt the policy with the present monarch of the church, which his friends and mouthpieces say I did adopt with the king who is dead, it might have been possible to retain this place of honor with dishonor. Every apostle is a part of this terrible power, which can make and unmake at its mysterious will and pleasure. Early in 1902 warning had been publicly uttered in the State against the continued manifestation of church power in politics. The period of unsettled conditions during which I was elected had ended and we had opportunity to see the manner in which the church monarch was resuming his forbidden sway; and we had occasion to know the indignant feelings entertained by the people of the United States when they contemplated the flagrant breaking of the pledge given to the country to secure the admission of Utah. I myself, after conference with distinguished men at Washington, journeyed to Utah and presented a solemn protest and warning to the leaders of the church against the dangerous exercise of their political power. I did it to repay a debt which I owed to Utah, and not for any selfish reason. I knew that from the day I uttered that warning the leaders of the Mormon Church would hate and pursue me for the purpose of wreaking their vengeance. But as the consequences of their misconduct, their pledge breaking would fall upon all of the people of the State, upon the innocent more severely than upon the guilty, I felt that I must assert my love and gratitude to the State, even though my warning should lead to my own destruction by these autocrats. If there had been one desire in my heart to effect a conjunction with this church monarchy, if I had been willing to retain office as its gift, I would not have taken this step, for I knew its consequences. I began in that hour my effort to restore to the people of Utah the safety and the political freedom which are their right, and I shall continue it while I live until the fight is won. The disdain with which that message was received was final proof of the contempt in which that church monarchy holds the Senate and the people of the United States, and of the disregard in which the church monarchy holds the pledges which it made in order to obtain the power of statehood. They do not need to utter explicit instructions in order to assert their demand. The methods of conveying information of their desire are numerous and sufficiently effective, as is proved by results. To show how completely all ordinary political conditions, as they obtain elsewhere in the United States, are without account in Utah, I have but to cite you to the fact that after the recent election, which gave 57 members out of 63 on joint ballot to the Republican party, and when the question of my successor became a matter of great anxiety to numerous aspirants for this place, the discussion was not concerning the fitness of candidates, nor the political popularity of the various gentlemen who composed that waiting list, nor the pledges of the legislators, but was limited to the question as to who could stand best with the church monarchy; as to whom it would like to use in this position; as to who would make for the extension of its ambitions and power in the United States. THE MORMON MARRIAGE RELATION. And now I come to a subject concerning which the people of the United States are greatly aroused. It is known that there have been plural marriages among the Mormon people, by sanction of high authorities in this church monarchy, since the solemn promise was made to the country that plural marriages should end. It is well known that the plural marriage relations have been continued defiantly, according to the will and pleasure of those who had formerly violated the law, and for whose obedience to law the church monarchy pledged the faith and honor of its leaders and followers alike in order to obtain statehood. The pledge was made repeatedly, as stated in an earlier part of these remarks, that all of the Mormon people would come within the law. They have not done so. The church monarch is known to be living in defiance of the laws of God and man, and in defiance of the covenant made with the country, upon which amnesty by the President, and statehood by the President and the Congress, were granted. I charge that every apostle is in large part responsible for this condition, so deplorable in its effects upon the people of Utah and so antagonistic to the institutions of this country. Every apostle is directed by the law-breaking church monarch. Every apostle teaches by example and precept to the Mormon people that this church monarch is a prophet of God, to offend or criticise whom is a sin in the sight of the Almighty. Every apostle helps to appoint to office and sustain the seven presidents of seventies, who are below them in dignity, and they are directly responsible for them and their method of life. It is quite evident that the church monarchy is endeavoring to reestablish the rule of a polygamous class over the mass of the Mormon people. Of the apostles not practicing polygamy there is at most only three or four men constituting the quorum of which this could be truthfully said. Special reasons may exist in some particular case why a man in this class has not entered into such relation. THE GENERAL SITUATION. Briefly reviewing the matters which I have offered here, and the logical deductions therefrom, I maintain the following propositions: We set aside the religion of the Mormon people as sacred from assault. Outside of religion the Mormons as a community are ruled by a special privileged class, constituting what I call the church monarchy. This monarchy pledged the country that there would be no more violations of law and no more defiance of the sentiment of the United States regarding polygamy and the plural marriage relation. This monarchy pledged the United States that it would refrain from controlling its subjects in secular affairs. Every member of this monarchy is responsible for the system of government and for the acts of the monarchy, since (as shown in the cases of the deposed apostle, Moses Thatcher, and others) the man who is not in accord with the system is dropped from the ruling class. This monarchy sets up a regal social order within this Republic. This monarchy monopolizes the business of one commonwealth and is rapidly reaching into others. This monarchy takes practically all the surplus product of the toil of its subjects for its own purpose, and makes no account to anyone on earth of its immense secret fund. This monarchy rules all politics in Utah, and is rapidly extending its dominion into other States and Territories. This monarchy permits its favorites to enter into polygamy and to maintain polygamous relations, and it protects them from prosecution by its political power. Lately no effort has been made to punish any of these people by the local law. On the contrary, the ruling monarch has continued to grow in power, wealth, and importance. He sits upon innumerable boards of directors, among others that of the Union Pacific Railway, where he joins upon terms of fraternity with the great financial and transportation magnates of the United States, who hold him in their councils because his power to benefit or to injure their possessions must be taken into account. I charge that no apostle has ever protested publicly against the continuation of this sovereign authority over the Mormon kingdom. Within a few months past the last apostle elected to the quorum was a polygamist--Charles W. Penrose--and his law-breaking career is well known. Previous to 1889 Penrose was living publicly with three wives. Under false pretenses to President Cleveland he obtained amnesty for his past offenses. He represented that he had but two wives, and that he married his second wife in 1862, while it was generally known that he took a third wife just prior to 1888. He promised to obey the law in the future, and to urge others to do so; yet after that amnesty, obtained by concealing his third marriage from President Cleveland, he continued living with his three wives. His action in this matter has been notorious. He has publicly defended this kind of lawbreaking on the false pretense that there was a tacit understanding with the American Congress and people, when Utah was admitted, that these polygamists might continue to live as they had been living. And it was this traitor to his country's laws, this unrepentant knave and cheat of the nation's mercy, this defamer of Congress and the people, that was elected to the apostleship to help govern the church, and through the church the State. Is it not demonstrated that Utah is an abnormal State? Our problem is vast and complex. I have endeavored to simplify it so that the Senate and the country may readily grasp the questions at issue. THE REMEDY. Will this great body, will the Government of the United States, go on unheedingly while this church monarchy multiplies its purposes and multiplies its power? Has the nation so little regard for its own dignity and the safety of its institutions and its people that it will permit a church monarch like Joseph F. Smith to defy the laws of the country, and to override the law and to overrule the administrators of the law in his own State of Utah? What shall the Americans of that Commonwealth do if the people of the United States do not heed their cry? The vast majority of the Mormon people are law-abiding, industrious, sober, and thrifty. They make good citizens in every respect except as they are dominated by this monarchy, which speaks to them in the name of God and governs them in the spirit of Mammon. Any remedy for existing evils which would injure the mass of the Mormon people would be most deplorable. I believe that they would loosen the chains which they wear if it were possible. I think that many of them pay blood-money tithes simply to avoid social ostracism and business destruction. I believe that many of them do the political will of the church monarch because they are led to believe that the safety of the church monarchy is necessary in order that the mass may preserve the right to worship God according to the dictates of their conscience. The church monopoly, by its various agencies, is usually able to uprear the injured and innocent mass of the Mormon people as a barrier to protect the members of that monarchy from public vengeance. It is the duty of this great body--the Senate of the United States--to serve notice on this church monarch and his apostles that they must live within the law; that the nation is supreme; that the institutions of this country must prevail throughout the land; and that the compact upon which statehood was granted must be preserved inviolate. May heaven grant that this may be effective and that the church monarchy in Utah may be taught that it must relinquish its grasp. I would not, for my life, that injury should come to the innocent mass of the people of Utah; I would not that any right of theirs should be lost, but that the right of all should be preserved to all. If the Senate will apply this remedy and the alien monarchy still proves defiant, it will be for others than myself to suggest a course of action consistent with the dignity of the country. In the meantime we of Utah who have no sympathy with the now clearly defined purpose of this church monopoly will wage our battle for individual freedom; to lift the State to a proud position in the sisterhood, to preserve the compact which was made with the country, believing that behind the brave citizens in Utah who are warring against this alien monarchy stands the sentiment and power of eighty-two millions of our fellow-citizens. [Transcriber's Note: The following typographical errors were corrected: tryanny to tyranny, autocracts to autocrats, monorchy to monarchy.] 
12684	----	DORIAN By Nephi Anderson Author of "Added Upon," "Romance of A Missionary," etc. "The Keys of the Holy Priesthood unlock the Door of Knowledge and let you look into the Palace of Truth." BRIGHAM YOUNG. Salt Lake City, Utah 1921 Other books by Nephi Anderson. "ADDED UPON"--A story of the past, the present, and the future stages of existence. "THE CASTLE BUILDER"--The scenes and incidents are from the "Land of the Midnight Sun." "PINEY RIDGE COTTAGE"--A love story of a Mormon country girl. Illustrated. "STORY OF CHESTER LAWRENCE"--Being the completed account of one who played an important part in "Piney Ridge Cottage." "A DAUGHTER OF THE NORTH"--A story of a Norwegian girl's trials and triumphs. Illustrated. "JOHN ST. JOHN"--The story of a young man who went through the soul-trying scenes of Missouri and Illinois. "ROMANCE OF A MISSIONARY"--A story of English life and missionary experiences. Illustrated. "MARCUS KING MORMON"--A story of early days in Utah. "THE BOYS OF SPRINGTOWN"--A story about boys for boys and all interested in boys. Illustrated. CHAPTER ONE. Dorian Trent was going to town to buy himself a pair of shoes. He had some other errands to perform for himself and his mother, but the reason for his going to town was the imperative need of shoes. It was Friday afternoon. The coming Sunday he must appear decently shod, so his mother had told him, at the same time hinting at some other than the Sunday reason. He now had the money, three big, jingling silver dollars in his pocket. Dorian whistled cheerfully as he trudged along the road. It was a scant three miles to town, and he would rather walk that short distance than to be bothered with a horse. When he took Old Nig, he had to keep to the main-traveled road straight into town, then tie him to a post--and worry about him all the time; but afoot and alone, he could move along as easily as he pleased, linger on the canal bank or cut cross-lots through the fields to the river, cross it on the footbridge, then go on to town by the lower meadows. The road was dusty that afternoon, and the sun was hot. It would be cooler under the willows by the river. At Cottonwood Corners, Dorian left the road and took the cut-off path. The river sparkled cool and clear under the overhanging willows. He saw a good-sized trout playing in the pool, but as he had no fishing tackle with him, the boy could only watch the fish in its graceful gliding in and out of sunshine and shadow. A robin overhead was making a noisy demonstration as if in alarm about a nest. Dorian sat on the bank to look and listen for a few moments, then he got up again. Crossing the river, he took the cool foot-path under the willows. He cut down one of the smoothest, sappiest branches with which to make whistles. Dorian was a great maker of whistles, which he freely gave away to the smaller boys and girls whom he met. Just as it is more fun to catch fish than to eat them, so Dorian found more pleasure in giving away his whistles than to stuff them in his own pockets. However, that afternoon, he had to hurry on to town, so he caught no fish, and made only one whistle which he found no opportunity to give away. In the city, he attended to his mother's errands first. He purchased the few notions which the store in his home town of Greenstreet did not have, checking each item off on a slip of paper with a stub of a pencil. Then, there were his shoes. Should he get lace or button, black or tan? Were there any bargains in shoes that afternoon? He would look about to see. He found nothing in the way of footwear on Main street which appealed to him. He lingered at the window of the book store, looking with envious eyes at the display of new books. He was well known by the bookseller, for he was a frequent visitor, and, once in a while, he made a purchase; however, to day he must not spend too much time "browsing" among books. He would, however, just slip around to Twenty-fifth street and take a look at the secondhand store there. Not to buy shoes, of course, but sometimes there were other interesting things there, especially books. Ah, look here! Spread out on a table on the sidewalk in front of this second-hand store was a lot of books, a hundred or more--books of all kind--school books, history, fiction, all of them in good condition, some only a little shopworn, others just like new. Dorian Trent eagerly looked them over. Here were books he had read about, but had not read--and the prices! Dickens' "David Copperfield", "Tale of Two Cities", "Dombey and Son", large well-printed books, only a little shopworn, for thirty-five cents; Thackeray's "Vanity Fair", twenty-five cents; books by Mrs. Humphrey Ward and Margaret Deland; "Robinson Crusoe", a big book with fine pictures. Dorian had, of course, read "Robinson Crusoe" but he had always wanted to own a copy. Ah, what's this? Prescott's "Conquest of Peru", two volumes, new, fifty cents each! Dorian turned the leaves. A man stepped up and also began handling the books. Yes, here were bargains, surely. He stacked a number together as if he desired to secure them. Dorian becoming fearful, slipped the other volume of the Conquest under his arm and made as if to gather a number of other books under his protection. He must have some of these before they were all taken by others. The salesman now came up to him and asked: "Find something you want?" "O, yes, a lot of things I like" replied Dorian. "They're bargains." Dorian needed not to be told that. "They're going fast, too." "Yes, I suppose so." His heart fell as he said it, for he realized that he had no money to buy books. He had come to town to buy shoes, which he badly needed. He glanced down at his old shoes. They were nearly falling to pieces, but they might last a little longer. If he bought the "Conquest of Peru" he would still have two dollars left. Could he buy a pair of shoes for that amount? Very likely but not the kind his mother had told him to get, the kind that were not too heavy or "stogy" looking, but would be "nice" for Sundays. He held tightly on to the two books, while Dickens and Thackeray were still protectingly within his reach. What could he do? Down there in Peru there had been a wonderful people whom Pizarro, the bad, bold Spaniard had conquered and abused. Dorian knew about it all vaguely as a dim fairy tale; and here was the whole story, beautifully and minutely told. He must have these books. This bargain might never come again to him. But what would his mother say? She herself had added the last half dollar to his amount to make sure that he could get the nicer kind. "Well, sir, how many of these will you have?" asked the salesman. "I'll--I'll take these two, anyway"--meaning Prescott's Conquest--"and let me see", he looked hungrily over the titles--"And this one 'David Copperfield'." It was hard to select from so many tempting ones. Here was one he had missed: "Ben Hur"--, a fine new copy in blue and gold. He had read the Chariot Race, and if the whole story was as interesting as that, he must have it. He handed the volume to the salesman. Then his hand touched lovingly a number of other books, but he resisted the temptation, and said: "That's all--this time." The clerk wrapped the purchase in a newspaper and handed the package to Dorian who paid for them with his two silver dollars, receiving some small silver in change. Then, with his package under his arm, the boy walked on down the street. Well, what now? He was a little afraid of what he had done. How could he face his mother? How could he go home without shoes? Books might be useful for the head, but they would not clothe the feet. He jingled the coins in his pocket as he walked on down to the end of the business section of the city. He could not buy any kind of shoes to fit his big feet for a dollar and twenty cents. There was nothing more to do but to go home, and "face the music", so he walked on in a sort of fearsome elation. At a corner he discovered a new candy store. Next to books, Dorian liked candy. He might as well buy some candy for the twenty cents. He went into the store and took his time looking at the tempting display, finally buying ten cents worth of chocolates for himself and ten cents worth of peppermint lozenges for his mother. You see, Dorian Trent, though sixteen years old, was very much a child; he did many childish things, and yet in some ways, he was quite a man; the child in him and the man in him did not seem to merge into the boy, but were somewhat "separate and apart," as the people of Greenstreet would say. Dorian again took the less frequented road home. The sun was still high when he reached the river. He was not expected home for some time yet, so there was no need for hurry. He crossed the footbridge, noticing neither birds nor fish. Instead of following the main path, he struck off into a by-trail which led him to a tiny grass plat in the shade of a tree by the river. He sat down here, took off his hat, and pushed back from a freckled, sweating forehead a mop of wavy, rusty-colored hair. Then he untied his package of books and spread his treasures before him as a miser would his gold. He opened "David Copperfield", looked at the frontispiece which depicted a fat man making a very emphatic speech against someone by the name of Heep. It must all be very interesting, but it was altogether too big a book for him to begin to read now. "Ben Hur" looked solid and substantial; it would keep until next winter when he would have more time to read. Then he picked up the "Conquest", volume one. He backed up against the tree, settled himself into a comfortable position, took from his paper bag a chocolate at which he nibbled contentedly, and then away he went with Prescott to the land of the Inca and the glories of a vanished race! For an hour he read. Then, reluctantly, he closed his book, wrapped up his package again, and went on his homeward way. The new canal for which the farmers of Greenstreet had worked and waited so long had just been completed. The big ditch, now full of running water, was a source of delight to the children as well as to the more practical adults. The boys and girls played on its banks, and waded and sported in the cool stream. Near the village of Greenstreet was a big headgate, from which the canal branched into two divisions. As Dorian walked along the canal bank that afternoon, he saw a group of children at play near the headgate. They were making a lot of robust noise, and Dorian stopped to watch them. He was always interested in the children, being more of a favorite among them than among the boys of his own age. "There's Dorian," shouted one of the boys. "Who are you going to marry?" What in the world were the youngsters talking about, thought the young man, as the chattering children surrounded him. "What's all this?" asked Dorian, "a party?" "Yes; it's Carlia's birthday; we're just taking a walk by the canal to see the water; my, but it's nice!" "What, the party or the water?" "Why, the water." "Both" added another. "We've all told who we're going to marry," remarked a little rosy-faced miss, "all but Carlia, an' she won't tell." "Well, but perhaps Carlia don't know. You wouldn't have her tell a fib, would you?" "Oh, shucks, she knows as well as us." "She's just stubborn." She who was receiving these criticisms seemed to be somewhat older and larger than her companions. Just now, not deigning to notice the accusation of her friends, she was throwing sticks into the running water and watching them go over the falls at the headgate and dance on the rapids below. Her white party dress was as yet spotless. She swung her straw hat by the string. Her brown-black hair was crowned by an unusually large bow of red ribbon. She was not the least discomposed by the teasing of the other children, neither by Dorian's presence. This was her party, and why should not she do and say what she pleased. Carlia now led the way along the canal bank until she came to where a pole spanned the stream. She stopped, looked at the somewhat insecure footbridge, then turning to her companions, said: "I can back you out." "How? Doin' what?" they asked. "Crossing the canal on the pole." "Shucks, you can't back me out," declared one of the boys, at which he darted across the swaying pole, and with a jump, landed safely across. Another boy went at it gingerly, and with the antics of a tight-rope walker, he managed to get to the other side. The other boys held back; none of the girls ventured. "All right, Carlia," shouted the boys on the other bank. The girl stood looking at the frail pole. "Come on, it's easy," they encouraged. Carlia placed her foot on the pole as if testing it. The other girls protested. She would fall in and drown. "You dared us; now who's the coward," cried the boys. Carlia took a step forward, balanced herself, and took another. The children stood in spell-bound silence. The girl advanced slowly along the frail bridge until she reached the middle where the pole swayed dangerously. "Balance yourself," suggested the second boy. "Run," said the first. But Carlia could neither balance nor run. She stood for a moment on the oscillating span, then threw up her hands, and with a scream she plunged into the waters of the canal. No thought of danger had entered Dorian's mind as he stood watching the capers of the children. If any of them fell in, he thought, they would only get a good wetting. But as Carlia fell, he sprang forward. The water at this point was quite deep and running swiftly. He saw that Carlia fell on her side and went completely under. The children screamed. Dorian, startled out of his apathy, suddenly ran to the canal and jumped in. It was done so impulsively that he still held on to his package of books. With one hand he lifted the girl out of the water, but in her struggles, she knocked the bundle from his hand, and the precious books splashed into the canal and floated down the stream. Dorian made an effort to rescue them, but Carlia clung so to his arms that he could do nothing but stand and see the package glide over the falls at the headgate and then go dancing over the rapids, even as Carlia's sticks had done. For a moment the young man's thoughts were with his books, and it seemed that he stood there in the canal for quite a while in a sort of daze, with the water rushing by his legs. Then mechanically he carried the girl to the bank and would have set her down again with her companions, but she clung to him so closely and with such terror in her eyes that he lifted her into his arms and talked reassuringly to her: "There, now," he said, "you're only a bit wet. Don't cry." "Take me home. I--I want to go home," sobbed the girl. "Sure," said Dorian. "Come on everybody." He led the way, and the rest of the children followed. "I suppose the party's about over, anyway," suggested he. "I--I guess so." They walked on in silence for a time; then Carlia said: "I guess I'm heavy." "Not at all", lied the young man bravely, for she was heavier than he had supposed; but she made no offer to walk. By the time they reached the gate, Carlia was herself again, and inclined to look upon her wetting and escape as quite an adventure. "There," said Dorian as he seated the girl on the broad top of the gate post; "I'll leave you there to dry. It won't take long." He looked at his own wet clothes, and then at his ragged, mud-laden shoes. He might as well carry the girl up the path to her home, but then, that was not necessary. The day was warm, there was no danger of colds, and she could run up the path in a few minutes. "Well, I'll go now. Goodby," he said. "Wait a minute--Say, I'm glad you saved me, but I'm sorry you lost your package. What was in it?" "Only books." "I'll get you some more, when I get the money, yes I will. Come here and lift me down before you go." He obeyed. She put a wet arm about his neck and cuddled her dark, damp curls against his russet mop. He lifted her lightly down, and then he slipped a chocolate secretly into her hand. "Oh girls," exclaimed one of the party, "I know now." "Know what?" asked Carlia. "I know who you are going to marry." "Who?" "You're going to marry Dorian." CHAPTER TWO. The disposition to lie or evade never remained long with Dorian Trent; but that evening as he turned into the lane which led up to the house, he was sorely-tempted. Once or twice only, as nearly as he could remember, had he told an untruth to his mother with results which he would never forget. He must tell her the truth now. But he would put off the ordeal as long as possible. There could be no harm in that. Everything was quiet about the house, as his mother was away. He hurriedly divested himself of his best clothes and put on his overalls. He took the milk pail and hung it on the fence until he brought the cows from the pasture. After milking, he did his other chores. There were no signs of mother. The dusk turned to darkness, yet no light appeared in the house. Dorian went in and lighted the lamp and proceeded to get supper. The mother came presently, carrying a bag of wool. "A big herd of sheep went by this afternoon," she explained, "and they left a lot of fine wool on the barbed-wire fences. See, I have gathered enough for a pair of stockings." She seated herself. "You're tired," said Dorian. "Yes." "Well, you sit and rest; I'll soon have the supper on the table." This was no difficult task, as the evening meal was usually a very simple one, and Dorian had frequently prepared it. This evening as the mother sat there quietly she looked at her son with admiring eyes. What a big boy he was getting to be! He had always been big, it seemed to her. He had been a big baby and a big little boy, and now he was a big young man. He had a big head and big feet, big hands. His nose and mouth were big, and big freckles dotted his face--yes, and a big heart, as his mother very well knew. Along with his bigness of limb and body there was a certain awkwardness. He never could run as fast as the other boys, and he always fumbled the ball in their games though he could beat them swimming. So far in his youthful career he had not learned to dance. The one time he had tried, his girl partner had made fun of his awkwardness, so that ended his dancing. But Dorian was not clumsy about his mother's home and table. He handled the dishes as daintily as a girl, and the table was set and the food served in a very proper manner. "Did you get your shoes, Dorian?" Dorian burned his fingers on a dish which was not at all hot. "Mother, sit up; supper is ready." They both drew up their chairs. Dorian asked the blessing, then became unusually solicitous in helping his mother, continually talking as he did so. "That little Duke girl was nearly drowned in the canal, this afternoon," he told her, going on with the details. "She's a plucky little thing. Ten minutes after I had her out of the canal, she was as lively as ever." The mother liked to hear him talk, so she did not interrupt him. After they had eaten, he forced her to take her rocking-chair while he cleared the table and washed the few dishes. She asked no more questions about shoes, but leaned back in her chair with half-closed eyes. Dorian thought to give her the mint lozenges, but fearing that it might lead to more questions, he did not. Mrs. Trent was not old in years, but hard work had bent her back and roughened her hands. Her face was pleasant to look upon, even if there were some wrinkles now, and the hair was white at the temples. She closed her eyes as if she were going to sleep. "Now, mother, you're going to bed", said Dorian. "You have tired yourself out with this wool picking. I thought I told you before that I would gather what wool there was." "But you weren't here, and I could not stand to see the wind blowing it away. See, what a fine lot I got." She opened her bundle and displayed her fleece. "Well, put it away. You can't card and spin and knit it tonight." "It will have to be washed first, you foolish boy." Dorian got his mother to bed without further reference to shoes. He went to his own room with a conscience not altogether easy. He lighted his lamp, which was a good one, for he did a lot of reading by it. The electric wires had not yet reached Greenstreet. Dorian stood looking about his room. It was not a very large one, and somewhat sparsely furnished. The bed seemed selfishly to take up most of the space. Against one wall was set some home-made shelving containing books. He had quite a library. There were books of various kinds, gathered with no particular plan or purpose, but as means and opportunity afforded. In one corner stood a scroll saw, now not very often used. Pictures of a full-rigged sailing vessel and a big modern steamer hung on the wall above his books. On another wall were three small prints, landscapes where there were great distances with much light and warmth. Over his bed hung an artist's conception of "Lorna Doone," a beautiful face, framed in a mass of auburn hair, with smiling lips, and a dreamy look in her eyes. "That's my girl," Dorian sometimes said, pointing to this picture. "No one can take her from me; we never quarrel; and she never scolds or frowns." On another wall hung a portrait of his father, who had been dead nine years. His father had been a teacher with a longing to be a farmer. Eventually, this longing had been realized in the purchase of the twenty acres in Greenstreet, at that time a village with not one street which could be called green, and without a sure water supply for irrigation, at least on the land which would grow corn and potatoes and wheat. To be sure, there was water enough of its kind down on the lower slopes, besides saleratus and salt grass and cattails and the tang of marshlands in the air. Schoolmaster Trent's operations in farming had not been very successful, and when he died, the result of his failure was a part of the legacy which descended to his wife and son. Dorian took a book from the shelf as if to read; but visions intruded of some beautiful volumes, now somewhere down the canal, a mass of water-soaked paper. He could not read. He finished his last chocolate, said his prayers, and went to bed. Saturday was always a busy day with Dorian and his mother; but that morning Mrs. Trent was up earlier than usual. The white muslin curtains were already in the wash when Dorian looked at his mother in the summer kitchen. "What, washing today!" he asked in surprise. Monday was washday. "The curtains were black; they must be clean for tomorrow." "You can see dirt where I can't see it." "I've been looking for it longer, my boy. And, say, fix up the line you broke the other day." "Sure, mother." The morning was clear and cool. He did his chores, then went out to his ten-acre field of wheat and lucerne. The grain was heading beautifully; and there were prospects of three cuttings of hay; the potatoes were doing fine, also the corn and the squash and the melons. The young farmer's heart was made glad to see the coming harvest, all the work of his own hands. For this was the first real crop they had raised. For years they had struggled and pinched. Sometimes Dorian was for giving up and moving to the city; but the mother saw brighter prospects when the new canal should be finished. And then her boy would be better off working for himself on the farm than drudging for others in the town; besides, she had a desire to remain on the spot made dear by her husband's work; and so they struggled along, making their payments on the land and later on the canal stock. The summit of their difficulties seemed now to have passed, and better times were ahead. Dorian looked down at his ragged shoes and laughed to himself good-naturedly. Shucks, in a few months he would have plenty of money to buy shoes, perhaps also a Sunday suit for himself, and everything his mother needed. And if there should happen to be more book bargains, he might venture in that direction again. Breakfast passed without the mention of shoes. What was his mother thinking about! She seemed uncommonly busy with cleaning an uncommonly clean house. When Dorian came home from irrigating at noon, he kicked off his muddy shoes by the shanty door, so as not to soil her cleanly scrubbed floor or to stain the neat home-made rug. There seemed to be even more than the extra cooking in preparation for Sunday. The mother looked at Dorian coming so noiselessly in his stocking feet. "You didn't show me your new shoes last night," she said. "Say, mother, what's all this extra cleaning and cooking about?" "We're going to have company tomorrow." "Company? Who?" "I'll tell you about it at the table." "Do you remember," began the mother when they were seated, "a lady and her little girl who visited us some two years ago?" Yes, he had some recollection of them. He remembered the girl, specially, spindle-legged, with round eyes, pale cheeks, and an uncommonly long braid of yellow hair hanging down her back. "Well, they're coming to see us tomorrow. Mrs. Brown is an old-time friend of mine, and Mildred is an only child. The girl is not strong, and so I invited them to come here and get some good country air." "To stay with us, mother?" asked the boy in alarm. "Just to visit. It's terribly hot in the city. We have plenty of fresh eggs and good milk, which, I am sure is just what the child needs. Mrs. Brown cannot stay more than the day, so she says, but I am going to ask that Mildred visits with us for a week anyway. I think I can bring some color into her cheeks." "Oh, gee, mother!" he remonstrated. "Now, Dorian, be reasonable. She's such a simple, quiet girl. She will not be in the way in the least. I want you to treat her nicely." Dorian had finished his dinner and was gazing out of the window. There was an odd look on his face. The idea of a girl living right here with them in the same house startled and troubled him. His mother had called her a little girl, but he remembered her as being only a year or two younger than he. Gee! "That's why I wanted you to get a pair of decent shoes for tomorrow," said the mother, "and I told you to get a nice pair. I have brushed and pressed your clothes, but you must get a new suit as soon as possible. Where are your shoes! I couldn't find them." "I--didn't get any shoes, mother." "Didn't get any! Why not?" "Well, you see--I didn't know about these visitors coming, mother, and so I--bought some books for most of my money, and so; but mother, don't get mad--I--" "Books? What books? Where are they?" And then Dorian told her plainly the whole miserable story. At first the mother was angry, but when she saw the troubled face of her boy, she relented, not wishing to add to his misery. She even smiled at the calamitous ending of those books. "My boy, I see that you have been sorely tempted, and I am sorry that you lost your books. The wetting that Carlia gave you did no harm ... but you must have some shoes by tomorrow. Wait." The mother went to the bureau drawer, opened the lid of a little box, drew from the box a purse, and took from the purse two silver dollars. She handed them to Dorian. "Go to town again this afternoon and get some shoes." "But, mother, I hate to take your money. I think I can black my old ones so that they will not look so bad." "Blacking will not fill the holes. Now, you do as I say. Jump on Nig and go right away." Dorian put the money in his pocket, then went out to the yard and slipped a bridle on his horse, mounted, and was back to the house. "Now, Dorian, remember what I say. Get you a nice pair, a nice Sunday pair." "All right, mother, I will." He rode off at a gallop. He lingered not by creeks or byways, but went directly to the best shoe store in the city, where he made his purchase. He stopped neither at book store or candy shops. His horse was sweating when he rode in at the home yard. His mother hearing him, came out. "You made quick time," she said. "Yes; just to buy a pair of shoes doesn't take long." "You got the right kind?" "Sure. Here, look at 'em." He handed her the package. "I can't look at them now. Say, Dorian--" she came out nearer to him--"They are here." "Who, mother?" "Mrs. Brown and her daughter. They got a chance to ride out this afternoon, so they did not wait until tomorrow. Lucky I cleaned up this morning. Mildred is not a bit well, and she is lying down now. Don't make any more noise than you can help." "Gee--but, mother, gosh!" He was very much disturbed. "They are dear, good people. They know we are simple farmers. Just you wash yourself and take off those dirty overalls before you come in. And then you just behave yourself. We're going to have something nice for supper. Now, don't be too long with your hoeing or with your chores, for supper will be early this evening." Dorian hoed only ten rows that afternoon for the reason that he sat down to rest and to think at the end of each row. Then he dallied so with his chores that his mother had to call him twice. At last he could find no more excuses between him and the strange company. He went in with much fear and some invisible trembling. CHAPTER THREE. About six o'clock in the afternoon, Mildred Brown went down through the fields to the lower pasture. She wore a gingham apron which covered her from neck to high-topped boots. She carried in one hand an easel and stool and in the other hand a box of colors. Mildred came each day to a particular spot in this lower pasture and set up her easel and stool in the shade of a black willow bush to paint a particular scene. She did her work as nearly as possible at the same time each afternoon to get the same effect of light and shade and the same stretch of reflected sunlight on the open water spaces in the marshland. And the scene before her was worthy of a master hand, which, of course, Mildred Brown was not as yet. From her position in the shade of the willow, she looked out over the flat marshlands toward the west. Nearby, at the edge of the firmer pasture lands, the rushes grew luxuriously, now crowned with large, glossy-brown "cat-tails." The flats to the left were spotted by beds of white and black saleratus and bunches of course salt grass. Openings of sluggish water lay hot in the sun, winding in and out among reeds, and at this hour every clear afternoon, shining with the undimmed reflection of the burning sun. The air was laden with salty odors of the marshes. A light afternoon haze hung over the distance. Frogs were lazily croaking, and the killdeer's shrill cry came plaintively to the ear. A number of cows stood knee-deep in mud and water, round as barrels, and breathing hard, with tails unceasingly switching away the flies. Dorian was in the field turning the water on his lucerne patch when he saw Mildred coming as usual down the path. He had not expected her that afternoon as he thought the picture which she had been working on was finished; but after adjusting the flow of water, he joined her, relieving her of stool and easel. They then walked on together, the big farm boy in overalls and the tall graceful girl in the enveloping gingham. Mildred's visit had now extended to ten days, by which time Dorian had about gotten over his timidity in her presence. In fact, that had not been difficult. The girl was not a bit "stuck up," and she entered easily and naturally into the home life on the farm. She had changed considerably since Dorian had last seen her, some two years ago. Her face was still pale, although it seemed that a little pink was now creeping into her cheeks; her eyes were still big and round and blue; her hair was now done up in thick shining braids. She talked freely to Dorian and his mother, and at last Dorian had to some extent been able to find his tongue in the presence of a girl nearly his own age. The two stopped in the shade of the willow. He set up the easel and opened the stool, while she got out her colors and brushes. "Thank you," she said to him. "Did you get through with your work in the field?" "I was just turning the water on the lucerne. I got through shocking the wheat some time ago." "Is there a good crop! I don't know much about such things, but I want to learn." She smiled up into his ruddy face. "The wheat is fine. The heads are well developed. I wouldn't be surprised if it went fifty bushels to the acre." "Fifty bushels?" She began to squeeze the tubes of colors on to the palette. Dorian explained; and as he talked, she seated herself, placed the canvas on the easel, and began mixing the colors. "I thought you finished that picture yesterday," he said. "I was not satisfied with it, and so I thought I would put in another hour on it. The setting sun promises to be unusually fine today, and I want to put a little more of its beauty into my picture, if I can." The young man seated himself on the grass well toward the rear where he could see her at work. He thought it wonderful to be able thus to make a beautiful picture out of such a commonplace thing as a saleratus swamp. But then, he was beginning to think that this girl was capable of endless wonders. He had met no other girl just like her, so young and so beautiful, and yet so talented and so well-informed; so rich, and yet so simple in manner of her life; so high born and bred, and yet so companionable with those of humbler station. The painter squeezed a daub of brilliant red on to her palette. She gazed for a moment at the western sky, then turning to Dorian, she asked: "Do you think I dare put a little more red in my picture?" "Dare?" he repeated. The young man followed the pointing finger of the girl into the flaming depths of the sky, then came and leaned carefully over the painting. "Tell me which is redder, the real or the picture?" she asked. Dorian looked critically back and forth. "The sky is redder," be decided. "And yet if I make my picture as red as the sky naturally is, many people would say that it is too red to be true. I'll risk it anyway." Then she carefully laid on a little more color. "Nature itself, our teacher told us, is always more intense than any representation of nature." She worked on in silence for a few moments, then without looking from her canvas, she asked: "Do you like being a farmer?" "Oh, I guess so," he replied somewhat indefinitely. "I've lived on a farm all my life, and I don't know anything else. I used to think I would like to get away, but mother always wanted to stay. There's been a lot of hard work for both of us, but now things are coming more our way, and I like it better. Anyway, I couldn't live in the city now." "Why?" "Well, I don't seem able to breathe in the city, with its smoke and its noise and its crowding together of houses and people." "You ought to go to Chicago or New York or Boston," she replied. "Then you would see some crowds and hear some noises." "Have you been there?" "I studied drawing and painting in Boston. Next to farming, what would you like to do?" He thought for a moment--"When I was a little fellow--" "Which you are not," she interrupted as she changed brushes. "I thought that if I ever could attain to the position of standing behind a counter in a store where I could take a piece of candy whenever I wanted it, I should have attained to the heights of happiness. But, now, of course--" "Well, and now?" "I believe I'd like to be a school teacher." "Why a teacher?" "Because I'd then have the chance to read a lot of books." "You like to read, don't you? and you like candy, and you like pictures." "Especially, when someone else paints them." Mildred arose, stepped back to get the distance for examination. "I don't think I had better use more color," she commented, "but those cat-tails in the corner need touching up a bit." "I suppose you have been to school a lot?" he asked. "No; just completed the high school; then, not being very strong, mother thought it best not to send me to the University; but she lets me dabble a little in painting and in music." Dorian could not keep his eyes off this girl who had already completed the high school course which he had not yet begun; besides, she had learned a lot of other things which would be beyond him to ever reach. Even though he were an ignoramus, he could bask in the light of her greater learning. She did not resent that. "What do you study in High School!" he asked. "Oh, a lot of things--don't you know?" She again looked up at him. "Not exactly." "We studied algebra and mathematics and English and English literature, and French, and a lot of other things." "What's algebra like?" "Oh dear, do you want me to draw it?" "Can you draw it?" "About as well as I can tell it in words. Algebra is higher mathematics; yes, that's it." "And what's the difference between English and English literature?" "English is grammar and how sentences are or should be made. English literature is made up mostly of the reading of the great authors, such as Milton and Shakespeare," "Gee!" exclaimed Dorian, "that would be great fun." "Fun? just you try it. Nobody reads these writers now only in school, where they have to. But say, Dorian"--she arose to inspect her work again. "Have I too much purple in that bunch of salt-grass on the left? What do you think?" "I don't see any purple at all in the real grass," he said. "There is purple there, however; but of course, you, not being an artist, cannot see it." She laughed a little for fear he might think her pronouncement harsh. "What--what is an artist?" "An artist is one who has learned to see more than other people can in the common things about them." The definition was not quite clear to him. He had proved that he could see farther and clearer than she could when looking at trees or chipmunks. He looked critically again at the picture. "I mean, of course," she added, as she noted his puzzled look, "that an artist is one who sees in nature the beauty in form, in light and shade, and in color." "You haven't put that tree in the right place," he objected! "and you have left out that house altogether." "This is not a photograph," she answered. "I put in my picture only that which I want there. The tree isn't in the right place, so I moved it. The house has no business in the picture because I want it to represent a scene of wild, open lonesomeness. I want to make the people who look at it feel so lonesome that they want to cry!" She was an odd girl! "Oh, don't you understand. I want them only to feel like it. When you saw that charcoal drawing I made the other day, you laughed." "Well, it was funny." "That's just it. An artist wants to be able to make people feel like laughing or crying, for then he knows he has reached their soul." "I've got to look after the water for a few minutes, then I'll come back and help you carry your things," he said. "You're about through, aren't you?" "Thank you; I'll be ready now in a few minutes. Go see to your water. I'll wait for you. How beautiful the west is now!" They stood silently for a few moments side by side, looking at the glory of the setting sun through banks of clouds and then down behind the purple mountain. Then Dorian, with shovel on shoulder, hastened to his irrigating. The blossoming field of lucerne was usually a common enough sight, but now it was a stretch of sweet-scented waves of green and purple. Mildred looked at the farmer boy until he disappeared behind the willow fence, then she began to pack up her things. Presently, she heard some low bellowing, and, looking up, she saw a number of cows, with tails erect, galloping across the fields. They had broken the fence, and were now having a gay frolic on forbidden grounds. Mildred saw that they were making directly for the corner of the pasture where she was. She was afraid of cows, even when they were within the quiet enclosure of the yard, and here was a wild lot apparently coming upon her to destroy her. She crouched, terror stricken, as if to take shelter behind the frail bulwark of her easel. Then she saw a horse leap through the gap in the fence and come galloping after the cows. On the horse was a girl, not a large girl, but she was riding fearlessly, bare-back, and urging the horse to greater strides. Her black hair was trailing in the wind as she waved a willow switch and shouted lustily at the cows. She managed to head the cows off before they had reached Mildred, rounding them up sharply and driving them back through the breach into the road which they followed quietly homeward. The rider then galloped back to the frightened girl. "Did the cows scare you?" she asked. "Yes," panted Mildred. "I'm so frightened of cows, and these were so wild." "They were just playing. They wouldn't hurt you; but they did look fierce." "Whose cows were they?" "They're ours. I have to get them up every day. Sometimes when the flies are bad they get a little mad, but I'm not afraid of them. They know me, you bet. I can milk the kickiest one of the lot." "Do you milk the cows?" "Sure--but what is that?" The rider had caught sight of the picture. "Did you make that?" "Yes; I painted it." "My!" She dismounted, and with arm through bridle, she and the horse came up for a closer view of the picture. The girl looked at it mutely for a moment. "It's pretty" she said; "I wish I could make a picture like that." Mildred smiled at her. She was such a round, rosy girl, so full of health and life and color. Not such a little girl either, now a nearer view was obtained. She was only a year or two younger than Mildred herself. "I wish I could do what you can," said the painter of pictures. "I--what? I can't do anything like that." "No; but you can ride a horse, and stop runaway cows. You can do a lot of things that I cannot do because you are stronger than I am. I wish I had some of that rosy red in your cheeks." "You can have some of mine," laughed the other, "for I have more than enough; but you wouldn't like the freckles." "I wouldn't mind them, I'm sure; but let me thank you for what you did, and let's get acquainted." Mildred held out her hand, which the other took somewhat shyly. "Don't you have to go home with your cows?" "Yes, I guess so." "Then we'll go back together." She gathered her material and they walked on up the path, Mildred ahead, for she was timid of the horse which the other led by the bridle rein. At the bars in the corner of the upper pasture the horse was turned loose into his own feeding ground, and the girls went on together. "You live near here, don't you?" inquired Mildred. "Yes, just over there." "Oh, are you Carlia Duke?" "Yes; how did you know?" "Dorian has told me about you." "Has he? We're neighbors; an' you're the girl that's visiting with the Trent's?" "Yes." "Well, I'm glad to meet you. Dorian has told me about you, too." Thus these two, meeting for the first time, went on chatting together; and thus Dorian saw them. He had missed Mildred at the lower pasture, and so, with shovel again on shoulder, he had followed up the homeward path. The girls were some distance ahead, so he did not try to overtake them. In fact, he slackened his pace a little, so as not to get too close to them to disturb them; but he saw them plainly walk close together up the road in the twilight of the summer evening, the tall, light-haired Mildred, and the shorter, dark-haired Carlia; and the child in Dorian seemed to vanish, and the man in him asserted himself in thought and feelings which it would have been hard for him to describe in words. CHAPTER FOUR. Indian summer lay drowsily over the land. It had come late that season, but its rare beauty compensated for its tardiness. Its golden mellowness permeating the hazy air, had also, it seems, crept into the heart of Dorian Trent. The light coating of frost which each morning lay on the grass, had by noon vanished, and now the earth was warm and dry. Dorian was plowing, and he was in no great haste with his work. He did not urge his horses, for they also seemed imbued with the languidness of the season. He let them rest frequently, especially at the end of the furrow where there was a grassy bank on which the plowman could lie prone on his back and look into the dreamy distances of the hills or up into the veiling clouds. Dorian could afford to take it a little easy that afternoon, so he thought. The summer's work was practically over: the wheat had been thrashed; the hay was in the stacks; the potatoes were in the pit; the corn stood in Indian wigwam bunches in the yard; the fruit and vegetables, mostly of the mother's raising, had been sufficient for their simple needs. They were well provided for the winter; and so Dorian was happy and contented as everyone in like condition should be on such an Indian summer afternoon. Mildred Brown's visit to the farm had ended some weeks ago; but only yesterday his mother had received a note from Mrs. Brown, asking if her daughter might not come again. Her former visit had done her so much good, and now the beautiful weather was calling her out into the country. It was a shame, Mildred had said, that Indian summer should "waste its sweetness on the desert air of the city." "What do you say?" Mrs. Trent had asked Dorian. "Why--why--of course, mother, if she doesn't make too much work for you." And so Mildred had received the invitation that she was very welcome to come to Greenstreet and stay as long as she desired. Very likely, she would be with them in a day or two, thought Dorian. She would draw and paint, and then in the soft evening dusk she would play some of those exquisite melodies on her violin. Mildred did not like people to speak of her beloved instrument as a fiddle, and he remembered how she had chastised him on one occasion for so doing. Yes, she would again enter into their daily life. Her ladylike ways, her sweet smile, her golden beauty would again glorify their humble home. Why, if she came often enough and remained long enough, she might yet learn how to milk a cow, as she had threatened to do. At the thought, the boy on the grass by the nodding horses, laughed up into the sky. Dorian was happy; but whether he preferred the somewhat nervous happiness of Mildred's presence or the quiet longing happiness of her absence, he could not tell. The plain truth of the matter was, that Dorian had fallen deeply in love with Mildred. This statement may be scoffed at by some people whose eyes have been dimmed by age so that they cannot see back into that time of youth when they also were "trailing clouds of glory" from their heavenly home. There is nothing more wholesomely sweet than this first boy and girl affection. It is clean and pure and undefiled by the many worldly elements which often enter into the more mature lovemaking. Perhaps Mildred Brown's entrance into Dorian's life did not differ from like incidents in many lives, but to him it was something holy. Dorian at this time never admitted to himself that he was in love with the girl. He sensed very well that she was far above him in every way. The thought that she might ever become his wife never obtained foothold in him more than for a fleeting moment: that was impossible, then why think of it. But there could be no harm in loving her as he loved his mother, or as he loved the flowers, the clear-flowing water, the warm sun and the blue sky. He could at least cast adoring eyes up to her as he did to the stars at night. He could also strive to rise to her level, if that were possible. He was going to the High school the coming winter, then perhaps to the University. He could get to know as much of school learning as she, anyway. He never would become a painter of pictures or a musician, but surely there were other things which he could learn which would be worth while. There came to Dorian that afternoon as he still lay on the grass, his one-time effort to ask a girl to a dance. He recalled what care he had taken in washing and combing and dressing, how he had finally cut cross-lots to the girl's home for fear of being seen, for surely he had thought, everybody must know what he was up to!--how he had lingered about the back door, and had at last, when the door opened, scudded back home as fast as his legs could carry him! And now, the finest girl he had ever seen was chumming with him, and he was not afraid, that is, not very much afraid. When Mildred had packed up to go home on the occasion of her former visit she had invited Mrs. Trent to take her pick of her drawings for her own. "All but this," Mildred had said. "This which I call 'Sunset in the Marshland' I am going to give to Dorian." The mother had looked over the pile of sketches. There was a panel in crayon which the artist said was the big cottonwood down by the Corners. Mrs. Trent remarked that she never would have known it, but then, she added apologetically, she never had an eye for art. There was a winter scene where the houses were so sunk into the earth that only the roofs were visible. (Mrs. Trent had often wondered why the big slanting roofs were the only artistic thing about a house). Another picture showed a high, camel-backed bridge, impossible to cross by anything more real than the artist's fancy. Mrs. Trent had chosen the bridge because of its pretty colors. "Where shall we hang Dorian's picture?" Mildred had asked. They had gone into his room. Mildred had looked about. "The only good light is on that wall." She had pointed to the space occupied by Dorian's "best girl." And so Lorna Doone had come down and Mildred's study of the marshlands glowed with its warmer colors in its place. The plowboy arose from the grass. "Get up there," he said to his horses. "We must be going, or there'll be very little plowing today." Carlia Duke was the first person to greet Mildred as she alighted at the Trent gate. Carlia knew of her coming and was waiting. Mildred put her arm about her friend and kissed her, somewhat to the younger girl's confused pleasure. The two girls went up the path to the house where Mrs. Trent met them. "Where's your baggage?" asked the mother of the arrival, seeing she carried only a small bag and her violin case. "This is all. I'm not going to paint this time--just going to rest, mother said, so I do not need a lot of baggage." "Well, come in Honey; and you too, Carlia. Dinner is about ready, an' you'll stay." By a little urging Carlia remained, and pretty soon, Dorian came stamping in to be surprised. "Yes; we're all here," announced Carlia, as she tossed her black curls and laughed at his confusion. "I see you are," he replied, as he shook hands with Mildred. After which ceremony, it did not just look right to slight the other girl, so he shook hands with her also, much to her amusement. "How do you do, Mr. Trent" she said. "Carlia is such a tease," explained the mother. "For which I like her," added Mildred. "We all do. Even Dorian here, who is usually afraid of girls, makes quite a chum of her." "Well, we're neighbors," justified the girl. After dinner Carlia took Mildred home with her. It was not far, just around the low ridge which hid the house from view. There Mildred met Pa Duke, Ma Duke and Will Duke, Carlia's older brother. Pa Duke was a hard-working farmer, Ma Duke was likewise a hard-working farmer's wife, and Will Duke should have been a hard-working farmer's boy, but he was somewhat a failure, especially regarding the hard work part. Carlia, though so young, was already a hardworking farmer girl, with no chance of escape, as far as she could see, from the hard-working part. The Duke house, though clean and roomy, lacked the dainty home touches which mean so much. There were no porch, no lawn, no trees. The home was bare inside and out. In deference to the "company" Carlia was permitted to "visit" with her friend that afternoon. Apparently, these two girls had very little in common, but when left to themselves they found many mutual interests. Toward the close of the afternoon, Dorian appeared. He found the girls out in the yard, Carlia seated on the topmost pole of the corral fence, and Mildred standing beside her. "Hello girls," Dorian greeted. "I've come to give you an invitation." "What, a party!" exclaimed Carlia, jumping down from her perch. "Not a dancing party, you little goose--just a surprise party." "On who?" "On Uncle Zed." "Uncle Zed. O, shucks!" "Well, of course, you do not have to go," said Dorian. "I think you're mean. I do want to go if Mildred is going." "I don't know Uncle Zed," said Mildred, "but if Mrs. Trent and Dorian wish me to go, I shall be pleased; and of course, you will go with us." "She's invited," repeated Dorian. "It's Uncle Zed's seventy-fifth birthday. Mother keeps track of them, the only one who does, I guess, for he doesn't do it himself. We're just going down to visit with him this evening. He's a very fine old man, is Uncle Zed," this last to Mildred. "Is he your uncle?" "Oh, no; he's just uncle to everybody and no one in particular. He's all by himself, and has no folks?" Just before the dusk of the evening, the little party set out for the home of Zedekiah Manning, generally and lovingly known as Uncle Zed. He lived about half a mile down the road in a two-roomed log house which had a big adobe chimney on one side. His front yard was abloom with the autumn flowers. The path leading to his door was neatly edged by small cobble stones. Autumn tinted ivy embowered his front door and climbed over the wall nearly to the low roof. Uncle Zed met the visitors at the door. "Well, well," he exclaimed, "come right in. I'll light the lamp." Then he assisted them to find seats. Mildred looked keenly at Uncle Zed, whom she found to be a little frail old man with clean white hair and beard, and kindly, smiling face. He sat down with his company and rubbed his hands in a way which implied: "And what does all this mean?" Mildred noted that the wall, back of his own chair, was nearly covered with books, and a number of volumes lay on the table. The room was furnished for the simple needs of the lone occupant. A fire smouldered in the open grate. "Now, Uncle Zed, have you forgotten again?" inquired Mrs. Trent. "Forgotten what? I suppose I have, for my memory is not so good as it used to be." "Your memory never was good regarding the day of the year you were born." "Day when I was born? What, has my birthday come around again? Well, sure; but I had quite forgotten. How these birthdays do pile up on one." "How old are you today?" asked Dorian. "How old? Let me see. I declare, I must be seventy-five." "Isn't he a funny man," whispered Carlia to Mildred, who appeared not to hear the comment, so interested was she in the old man. "And so you've come to celebrate," went on Uncle Zed, "come to congratulate me that I am one year nearer the grave." "Now, Uncle Zed, you know--" "Yes; I know; forgive me for teasing; I know why you come to wish me well. It is that I have kept the faith one year more, and that I am twelve months nearer my heavenly reward. That's it, isn't it?" Uncle Zed pushed his glasses up on his forehead to better see his company, especially Mildred. Mrs. Trent made the proper introduction, then lifted the picnic basket from the table to a corner. "We're just going to spend an hour or so with you," explained Mrs. Trent. "We want you to talk, Mildred to play, and then we'll have a bite to eat. We'll just sit about your grate, and look into the glow of the fire while you talk." However, Dorian and Mildred were scanning the books. "What's this set?" the young girl asked. Dorian bent down to read the dim titles. "The Millennial Star" he said. "And here's another set." "The Journal of Discourses" he replied. "My, all sermons? they must be dry reading." Uncle Zed heard their conversation, and stepped over to them. "Are you also interested in books?" he asked. "Dorian and I are regular book-worms, you know." Oh, yes, she was interested in books. "But there are books and books, you know," went on Uncle Zed. "You like story books, no doubt. So do I. There's nothing better than a rattling good love story, eh, young lady?" Mildred hardly knew just how to take this remark, so she did not reply. "Here's the most wonderful love story ever written." He took from the shelf a very ordinary looking volume, called the "Doctrine and Covenants." Carlia and Mrs. Trent now joined the other three. They also were interested. "You wouldn't be looking in the 'Doctrine and Covenants' for love stories, would you; but here in the revelation on the eternity of the marriage covenant we find that men and women, under the proper conditions and by the proper authority, may be united as husbands and wives, not only for time, but for eternity. Most love stories end when the lovers are married; but think of the endlessness of life and love under this new and everlasting covenant of marriage--but I mustn't preach so early in the evening." "But we like to hear it, Uncle Zed," said Dorian. "Indeed, we do," added Mildred. "Tell us more about your books." "Here is one of my precious volumes--Orson Pratt's works. When I get hungry for the solid, soul-satisfying doctrines of the kingdom, I read Orson Pratt. Parley Pratt also is good. Here is a book which is nearly forgotten, but which contains beautiful presentations of the gospel, 'Spencer's Letters'. Dorian, look here." He handed the young man a small, ancient-looking, leather bound book. "I found it in a second-hand store and paid fifteen cents for it. Yes, it's a second edition of the 'Doctrine and Covenants,' printed by John Taylor in Nauvoo in 1844. The rest of my collection is familiar to you, I am sure. Here is a complete set of the 'Contributor' and this is my 'Era' shelf, and here are most of the more modern church works. Let us now go back to the fire." After they were again seated, Mildred asked him if he had known Brigham Young. She always liked to hear the pioneers talk of their experiences. "No" replied Uncle Zed, "I never met President Young, but I believe I know him as well as many who had that pleasure. I have read everything that I could get in print which Brigham Young ever said. I have read all his discourses in those volumes. He was not a polished speaker, I understand, and he did not often follow a theme; but mixed with the more commonplace subjects of irrigation, Indian troubles, etc., which, in his particular day had to be spoken of, are some of the most profound gospel truths in any language. Gems of thought shine from every page of his discourses." Carlia was nodding in a warm corner. Uncle Zed rambled on reminiscently until Mrs. Trent suddenly arose, spoke sharply to Carlia, and lifted the basket of picnic on to the table. "We'll have our refreshments now," she said, "and then we must be going. Uncle Zed goes early to bed, and so should we." The table was spread: roast chicken, brought by Carlia; dainty sandwiches, made by Mildred; apple pie from Mrs. Trent's cupboard; a jar of apricot preserves, suggested by Dorian. Uncle Zed asked a blessing not only on the food, but on the kind hands which had provided it. Then they ate heartily, and yet leaving a generous part to be left in Uncle Zed's own cupboard. Then Dorian had a presentation to make. He took from the basket a small package, unwrapped it, and handed a book to the man who was seventy-five years old. "I couldn't do much by way of the eats," said Dorian, "so my present is this." "'Drummond's Natural Law in the Spiritual World'" read Uncle Zed. "Why, Dorian, this is fine of you. How could you guess my wishes so nicely. For a long time, this is just the book I have wanted." "I'm glad. I thought you'd like it." "Fine, fine," said the old man, fondling the volume as he would some dear object, as indeed, every good book was to him. Then Mildred got out her violin, and after the proper tuning of the strings, she placed it under her shapely chin. She played without music some of the simple heart melodies, and then some of the Sunday School songs which the company softly accompanied by words. Carlia poked the log in the grate into a blaze, then slyly turned the lamp wick down. When detected and asked why she did that she replied: "I wanted to make it appear more like a picnic party around a camp fire in the hills." CHAPTER FIVE. Dorian's high school days in the city began that fall, a little late because he had so many things to set right at home; but he soon made up the lost time, for he was a student not afraid of hard work. He walked back and forth the three miles. Mrs. Brown offered him a room at her large city residence, but he could not accept it because of his daily home chores. However, he occasionally called on the Brown's who tried to make him feel as much at home as they did at Greenstreet. Never before were days so perfect to Dorian, never before had he so enjoyed the fleeting hours. For the first week or two, he was a little shy, but the meeting each morning with boys and girls of his own age and mingling with them in their studies and their recreations, soon taught him that they were all very much alike, just happy, carefree young people, most of them trying to get an education. He soon learned, also, that he could easily hold his own in the class work with the brightest of them. The teachers, and students also, soon learned to know this. Boys came to him for help in problems, and the younger girls chattered about him with laughing eyes and tossing curls. What a wonder it was! He the simple, plainly-dressed country boy, big and awkward and ugly as he thought himself to be, becoming a person of some importance. And so the days went all too swiftly by. Contrary to his younger boyhood's experience, the closing hour came too soon, when it was time to go home to mother and chores and lessons. And the mother shared the boy's happiness, for she could see the added joy of living and working which had come into his life by the added opportunities and new environment. He frequently discussed with his mother his lessons. She was not well posted in the knowledge derived from books, and sometimes she mildly resented this newer learning which he brought into the home and seemed to intrude on her old-established ideas. For instance, when the cold winter nights came, and Dorian kept open his bedroom window, the mother protested that he would "catch his death of cold." Night air and drafts are very dangerous, especially if let into one's bedroom, she held. "But, mother, I must have air to breathe," said Dorian, "and what other kind of air can I have at night? I might store a little day-air in my room, but I would soon exhaust its life-giving qualities at night. You know, mother," he went on in the assurance of his newly acquired knowledge, "I guess the Lord knew what He was about when He enveloped the earth with air which presses down nearly fifteen pounds to the square inch so that it might permeate every possible nook and corner of the globe." Then he went on to explain the wonderful process of blood purification in the lungs, and demonstrated to her that the breath is continually throwing off foul matter. He did this by breathing into a fruit jar, screwing on the lid for a little while, and then having the nose make the test. "Some bed rooms I've gone into smell just like that," he said. "Here, mother is a clipping from a magazine. Listen: "'Of all the marvels of God's workmanship, none is more wondrous than the air. Think of our all being bathed in a substance so delicate as to be itself unperceived, yet so dense as to be the carriage to our senses of messages from the world about us! It is never in our way; it does not ask notice; we only know it is there by the good it does us. And this exquisitely soft, pure, yielding, unseen being, like a beautiful and beneficent fairy, brings us blessings from all around. It has the skill to wash our blood clean from all foulness. Its weight keeps us from tumbling to pieces. It is a reservoir where the waters lie stored, until they fall and gladden the earth. It is a great-coat that softens to us the heat of the day, and the cold of the night. It carries sounds to our ears and smells to our nostrils. Its movements fill Nature with ceaseless change; and without their aid in wafting ships over the sea, commerce and civilization would have been scarce possible. It is of all wonders the most wonderful.'" At another time when Dorian had a cold, and consequently, a loss of appetite, his mother urged him to eat more, saying that he must have strength to throw off his cold. "What is a cold?" he smilingly asked. "Why, a cold is--a cold, of course, you silly boy." "What does it do to the activities of the body?" "I'm not a doctor; how can I tell." "All mothers are doctors and nurses; they do a lot of good, and some things that are not so good. For instance, why should I eat more when I have a cold?" She did not reply, and so he went on: "The body is very much like a stove or a furnace; it is burning material all the time. Sometimes the clinkers accumulate and stop the draft, both in the human as well as the iron stove. When that happens, the sensible thing to do is not to throw in more fuel but to clean out the clinkers first." "Where did you get all that wisdom, Dorian?" "I got it from my text book on hygiene, and I think it's true because it seems so reasonable." "Well, last night's talk led me to believe that you would become a philosopher; now, the trend is more toward the doctor; tomorrow I'll think you are studying law." "Oh, but we are, mother; you ought to hear us in our civil government class. We have organized into a Congress of the United States, and we are going to make laws." "You'll be elected President, I suppose." "I'm one of the candidates." "Well, my boy" she smiled happily at him, "I hope you will be elected to every good thing, and that you will fill every post with honor; and now, I would like you to read to me from the 'Lady of the Lake' while I darn your stockings. Your father used to read the story to me a long, long time ago, and your voice is very much like his when you read." And thus with school and home and ward duties the winter passed. Spring called him again to the fields to which he went with new zeal, for life was opening to him in a way which life is in the habit of doing to the young of his age. Mildred Brown and her mother were in California. He heard from her occasionally by way of postcards, and once she sent him one of her sketches of the ocean. Carlia Duke also was not forgotten by Mildred. Dorian and Carlia met frequently as neighbors will do, and they often spoke of their mutual friend. The harvest was again good that fall, and Dorian once more took up his studies at the high school in the city. Carlia finished the grades as Dorian completed his second year, and the following year Carlia walked with Dorian to the high school. That was no great task for the girl, now nearly grown to young womanhood, and it was company for both of them. During these walks Carlia had many questions to ask about her lessons, and Dorian was always pleased to help her. "I am such a dunce," she would say, "I wish I was as smart as you." "You must say 'were' when you wish. I were as smart as you," he corrected. "O, yes: I forgot. My, but grammar is hard, especially to a girl which--" "No--a girl who; which refers to objects and animals, who to persons." Carlia laughed and swung her books by the strap. Dorian was not carrying them that day. Sometimes he was absentminded regarding the little courtesies. The snow lay hard packed in the road and it creaked under their feet. Carlia's cheeks glowed redder than ever in contact with the keen winter air. They walked on in silence for a time. "Say, Dorian, why do you not go and see Mildred?" asked Carlia, not looking at him, but rather at the eastern mountains. "Why? Is she not well?" "She is never well now. She looks bad to me." "When did you see her?" "Last Saturday. I called at the house, and she asked about you--Poor girl!" "What do you mean by that?" "You are very smart in some things, but are a stupid dunce in other things. Mildred is like an angel both in looks and--everything. I wish I was--were half as good." "But how am I such a dunce, Carlia?" "In not seeing how much Mildred thinks of you." "Thinks of me? Mildred?" "She just loves you." Carlia still looked straight ahead as though fearful to see the agitation she had brought to the young man; but he looked at her, with cheeks still aflame. He did not understand Carlia. Why had she said that? Was she just teasing him? But she did not look as if she were teasing. Silently they walked on to the school house door. But Dorian could not forget what Carlia had said. All day it intruded into his lessons. "She said she loves me" he whispered to his heart only. Could it be possible? Even if she did, what final good would come of it? The distance between them was still too great, for he was only a poor farmer boy. Dear Mildred--his heart did not chide him for thinking that--so frail, so weak, so beautiful. What if she--should die! Dorian was in a strange state of mind for a number of days. He longed to visit the Brown home, yet he could not find excuse to go. He could not talk to anybody about what was in his mind and heart, not even to his mother with whom he always shared his most hidden thoughts. One evening he visited Uncle Zed, ostensibly, to talk about a book. Uncle Zed was deep in the study of "Natural Law in the Spiritual World" and would have launched into a discussion of what he had found, but Dorian did not respond; he had other thoughts in mind. "Uncle Zed," he said, "how can I become something else than a farmer?" The old man looked questioningly at his young friend. "What's the matter with being a farmer?" he asked. "Well, a farmer doesn't usually amount to much, I mean in the eyes of the world. Farmers seem to be in a different class from merchants, for example, or from bankers or other more genteel workers." "Listen to me, Dorian Trent." Uncle Zed laid down his book as if he had a serious task before him. "Let me tell you something. If you haven't done so before, begin now and thank the Lord that you began life on this globe of ours as a farmer's child and boy. Whatever you do or become in the future, you have made a good beginning. You have already laid away in the way of concepts, we may say, a generous store of nature's riches, for you have been in close touch with the earth, and the life which teems in soil and air and the waters. Pity the man whose childish eyes looked out on nothing but paved streets and brick walls or whose young ears heard nothing but the harsh rumble of the city, for his early conceptions from which to interpret his later life is artificial and therefore largely untrue." Uncle Zed smiled up into the boy's face as if to ask, Do you get that? Dorian would have to have time to assimilate the idea; meanwhile, he had another question: "Uncle Zed, why are there classes among members of our Church?" "Classes? What do you mean?" "Well, the rich do not associate with the poor nor the learned with the unlearned. I know, of course, that this is the general rule in the world, but I think it should be different in the Church." "Yes; it ought to be and is different. There are no classes such as you have in mind in the Church, even though a few unthinking members seem to imply it by their actions; but there is no real class distinction in the Church of Jesus Christ of Latter-day Saints, only such that are based on the doing of the right and the wrong. Character alone is the standard of classification." "Yes, I see that that should be true." "It is true. Let me illustrate: The presiding authority in the Church is not handed down from father to son, thus fostering an aristocratic tendency; also this authority is so wide-spread that anything like a "ruling family" would be impossible. In a town where I once lived, the owner of the bank and the town blacksmith were called on missions. They both were assigned to the same field, and the blacksmith was appointed to preside over the banker. The banker submitted willingly to be directed in his missionary labors by one who, judged by worldly standards, was far beneath him in the social scale. I know a shoemaker in the city who is a teacher in the theological class of his ward, whose membership consists of merchants, lawyers, doctors, and the like. Although he is poor and earns his living by mending shoes, he is greatly respected for his goodness and his knowledge of Scriptural subjects and doctrine." "So you think--that a young fellow might--that it would not be wrong--or foolish for a poor man to think a lot of--of a rich girl, for instance." Uncle Zed peered at Dorian over his glasses. The old man took him gently by the shoulders. Ah, that's what's back of all this, he thought; but what he said was: "My boy, Emerson said, 'Hitch your wagon to a star,' and I will add, never let go, although the rocks in the road may bump you badly. Why, there's nothing impossible for a young man like you. You may be rich, if you want to; I expect to see you learned; and the Priesthood which you have is your assurance, through your diligence and faithfulness, to any heights. Yes, my boy; go ahead--love Mildred Brown all you want to; she's fine, but not a bit finer than you." "Oh, Uncle Zed," Dorian somewhat protested; but, nevertheless, he went home that evening with his heart singing. CHAPTER SIX. Some days later word came to Mrs. Trent that Mildred was very ill. "Call on them after school," she said to Dorian, "to see just how she is, and ask Mrs. Brown if I can do anything for her." Dorian did as he was directed. He went around to the back door for fear he might disturb the sick girl. Mrs. Brown herself, seeing him coming, met him and let him in. Yes, Mildred was very ill. Mrs. Brown was plainly worried. Could he or his mother do anything to help? No; only to lend their faith and prayers. Would he come into the sick room to see her for a few minutes? Yes, if she desired it. Dorian followed the mother into the sick room. Mildred lay well propped up by pillows in a bed white as snow. She was thinner and paler than ever, eyes bigger, hair heavier and more golden. When she saw Dorian, she smiled and reached out her hand, letting it lie in the big strong one. "How are you?" she said, very low. "Well and fine, and how are you?" She simply shook her head gently and closed her eyes, seeming content to touch the strong young manhood beside her. The mother went quietly from the room, and all became quite still. Speech was difficult for the sick girl, and equally hard for the young man. But he looked freely at the angel-like face on the pillow without rebuke from the closed eyes. He glanced about the room, beautifully clean and airy. All her books and her working material had been carried away as if she were through with them for good. In a corner on an easel stood an unfinished copy of "Sunset in Marshland." Dorian's eyes rested for a moment on the picture, and as he again looked at the girl, he saw a smile pass over the marble-like face. That was all. Presently, he left the room, and without many words, the house. Each day after that Dorian managed to learn of the girl's condition, though he did not go into the sick chamber. On the sixth day word came to Dorian at school that Mildred was dying. He looked about for Carlia to tell her, but she was nowhere to be found. Dorian could not go home. Mildred was dying! The one girl--yes, the only one in all the world who had looked at him with her heart in the look, was leaving the world, and him. Why could she not live, if only for his sake? He sat in the school room until all had gone, and he was alone with the janitor. His open book was still before him, but he saw not the printed page. Then the short winter day closed. Dusk came on. The janitor had finished sweeping the room and was ready to leave. Dorian gathered up his books, put on his overcoat, and went out. Mildred was dying! Perhaps she was about to begin that great journey into the unknown. Would she be afraid? Would she not need a strong hand to help her? "Mildred," he whispered. He walked on slowly up the street toward the Brown's. Darkness came on. The light gleamed softly through the closed blinds of the house. Everything was very still. He did not try to be admitted, but paced back and forth on the other side of the street. Back and forth he went for a long time, it seemed. Then the front door opened, and the doctor passed out. Mildred must either be better or beyond all help. He wanted to ask the doctor, but he could not bring himself to intercept him. The house remained quiet. Some of the lights were extinguished. Dorian crossed the street. He must find out something. He stood by the gate, not knowing what to do. The door opened again, and a woman, evidently a neighbor, came out. She saw the young man and stopped. "Pardon me," said Dorian, "but tell me how Mildred--Miss Brown is?" "She just died." "Thank you." The woman went into a nearby house. Dorian moved away, benumbed with the despair which sank into his heart at the final setting of his sun. Dead! Mildred was dead! He felt the night wind blow cold down the street, and he saw the storm clouds scudding along the distant sky. In the deep blue directly above him a star shone brightly, but it only reminded him of what Uncle Zed had said about hitching to a star; yes, but what if the star had suddenly been taken from the sky! A form of a girl darted across the street toward him. He stopped and saw that it was Carlia. "Dorian" she cried, "how is she?" "She has just died." "Dead! O, dear," she wailed. They stood there under the street light, the girl looking with great pity into the face of the young man. She was only a girl, and not a very wise girl, but she saw how he suffered, and her heart went out to his heart. She took his hand and held it firmly within her warmer grasp; and by that simple thing the young man seemed again to get within the reach of human sympathy. Then they walked on without speaking, and she led him along the streets and on to the road which led to Greenstreet. "Come on, Dorian, let's go home," she said. "Yes; let's go home, Carlia." CHAPTER SEVEN. The death of Mildred Brown affected Dorian Trent most profoundly. Not that he displayed any marked outward signs of his feelings, but his very soul was moved to its depths, sometimes as of despair, sometimes as of resentment. Why, he asked himself, should God send--he put it this way--send to him this beautiful creature who filled his heart so completely, why hold her out to him as if inviting him to take her, and then suddenly snatch her away out of his life--out of the life of the world! For many days Dorian went about as if in a pained stupor. His mother, knowing her boy, tried in a wise way to comfort him; but it was not altogether a success. His studies were neglected, and he had thoughts of quitting school altogether; but he did not do this. He dragged through the few remaining days until spring, when he eagerly went to work on the open reaches of the farm, where he was more away from human beings and nearer to that something in his heart. He worked long and hard and faithfully that spring. On the upper bank of the canal, where the sagebrush stood untouched, Dorian that summer found the first sego blossoms. He had never observed them so closely before nor seen their real beauty. How like Mildred they were! He gathered a bouquet of them that Saturday afternoon as he went home, placed them in a glass of water, and then Sunday afternoon he wrapped them in a damp newspaper and took the bouquet with him to town. His Sunday trips to the city were usually for the purpose of visiting Mildred's grave. The sun shone warm that day from a blue sky as Dorian came slowly and reverently to the plot where lay all that was earthly of one whom he loved so well. The new headstone gleamed in white marble and the young grass stood tender and green. Against the stone lay a bunch of withered wild roses. Someone had been there before him that day. Whom could it be? Her mother was not in the city, and who else would remember the visit of the angel-being who had returned to her eternal home? A pang shot through his heart, and he was half tempted to turn without placing his own tribute on the grave, then immediately he knew the thought was foolish. He took off the wrapping and placed his fresher flowers near the more withered ones. Later that summer, he learned only incidently that it had been Carlia who had been before him that afternoon. During those days, Carlia kept out of Dorian's way as much as possible. She even avoided walking to and from school with him. He was so absentminded even with her that she in time came to resent it in her feelings. She could not understand that a big, very-much-alive boy should have his mind so fixed on a dead girl that he should altogether forget there were living ones about, especially one, Carlia Duke. One evening Dorian met Uncle Zed driving his cow home from the pasture, and the old man invited the younger man to walk along with him. Dorian always found Uncle Zed's company acceptable. "Why haven't you come to me with your trouble?" abruptly asked Uncle Zed. Dorian started, then hung his head. "We never have any unshared secrets, you know, and I may have been able to help you." "I couldn't talk to anybody." "No; I suppose not." The cow was placed in the corral, and then Uncle Zed and Dorian sat down on a grassy bank. The sun was painting just such a picture of the marshlands as Dorian knew so well. "But I can talk to you" continued the old man as if there had been no break in his sentences. "Death, I know, is a strange and terrible thing, for youth; when you get as old as I, I hope you will look on death as nothing more than a release from mortality, a moving from one sphere to another, a step along the eternal line of progress. I suppose that it is just as necessary that we pass out of the world by death as that we enter it by birth; and I further suppose that the terror with which death is vested is for the purpose of helping us to cling to this earth-life until our mission here is completed." Dorian did not speak; his eyes were on the marshlands. "Imagine, Dorian, this world, just as it is, with all its sin and misery and without any death. What would happen? We would all, I fear, become so self-centered, so hardened in selfishness that it would be difficult for the gentle power of love to reach us; but now there is hardly a family that has not one or more of its members on the other side. And these absent loved ones are anchors to our souls, tied to us by the never-ending cords of love and affection. You, yourself, my boy, never have had until now many interests other than those of this life; now your interests are broadened to another world, and that's something worth while.... Now, come and see me often." They arose, each to go to his home. "I will, Uncle Zed. Thank you for what you have said." Dorian completed his four years high school. Going to the University might come later, but now he was moved by a spirit of activity to do bigger things with his farm, and to enlarge it, if possible. About this time, dry-farming had taken the attention of the farmers in his locality, and many of them had procured lands on the sloping foothills. Dorian, with a number of other young men had gone up the nearby canyon to the low hills of the valley beyond and had taken up lands. That first summer Dorian spent much of his time in breaking up the land. As timber was not far away, he built himself a one-roomed log house and some corrals and outhouses. A mountain stream rushed by the lower corner of his farm, and its wild music sang him to sleep when he spent the night in the hills. He furnished his "summer residence" with a few simple necessities so that he could live there a number of days at a time. He minded not the solitude. The wild odorous verdure of the hills, the cool breezes, the song of the distant streams, the call of the birds, all seemed to harmonize with his own feelings at that time. He had a good kerosene lamp, and at nights when he was not too tired, he read. On his visits to the city he usually had an eye for book bargains, and thus his board shelving came to be quite a little library. He had no method in his collecting, no course of connected study. At one time he would leisurely read one of Howell's easy-going novels, at another time he would be kept wide-eyed until midnight with "Lorna Doone" or with "Ben Hur." Dorian had heard of Darwin, of Huxley, of Ingersol and of Tom Payne, but he had never read anything but selections from these writers. Now he obtained a copy of the "Origin of Species" and a book by Ingersol. These he read carefully. Darwin's book was rather heavy, but by close application, the young student thought he learned what the scientist was "driving at." This book disturbed him somewhat. There seemed to be much truth in it, but also some things which did not agree with what he had been taught to be true. In this he realized his lack of knowledge. More knowledge must clear up any seeming contradiction, he reasoned. Ingersol was more readable, snappy, witty, hitting the Bible in a fearless way. Dorian had no doubt that all of Ingersol's points could be answered, as he himself could refute many of them. One day as Dorian was browsing as usual in a book store he came across a cheap copy of Drummond's "Natural Law in the Spiritual World," the book which he had given Uncle Zed. As he wanted a copy himself, he purchased this one and took it with him to his cabin in the hills. Immediately he was interested in the book, and he filled its pages with copious notes and marks of emphasis. It was Sunday afternoon in mid-summer at Greenstreet. The wheat again stood in the shock. The alfalfa waved in scented purple. Dorian and the old philosopher of Greenstreet sat in the shade of the cottonwood and looked out on the farm scene as they talked. "I've also been reading 'Natural Law in the Spiritual World'" said Dorian. "Good," replied Uncle Zed. "I was going to lend you my copy, so we could talk about it intelligently. What message have you found in it for you?" "Message?" "Yes; every book should have a message and should deliver it to the reader. Drummond's book thundered a message to me, but it came too late. I am old, and past the time when I could heed any such call. If I were young, if I--if I were like you, Dorian, you who have life before you, what might not I do, with the help of the Lord!" "What, Uncle Zed?" "Drummond was a clergyman and a professor of natural history and science. As such, he was a student of the laws of God as revealed both through the written word of inspiration and in nature about him. In his book he aims to prove that the spiritual world is controlled by the same laws which operate in the natural wold; and as you perhaps discovered in your reading, he comes very nearly proving his claim. He presents some wonderfully interesting analogies. Of course, much of his theology is of the perverted sectarian kind, and therein lies the weakness of his argument. If he had had the clear truth of the restored gospel, how much brighter would his facts have been illumed, how much stronger would have been his deductions. Why, even I with my limited scientific knowledge can set him right in many places. So I say, if I were but a young man like you, do you know what I'd do?" "What?" again questioned Dorian. "I would devote all my mind, might and strength to the learning of truth, of scientific truth. I would cover every branch of science possible in the limits of one life, especially the natural sciences. Then with my knowledge of the gospel and the lamp of inspiration which the priesthood entitles me to, I could harmonize the great body of truth coming from any and every source. Dorian, what a life work that would be!" The old man looked smilingly at his companion with a strange, knowing intimation. He spoke of himself, but he meant that Dorian should take the suggestion. Dorian could pick up his beautiful dream and make it come true. Dorian, with life and strength, and a desire for study and truth could accomplish this very desirable end. The old man placed his hand lovingly on the young man's shoulder, as he continued: "You are the man to do this, Dorian--you, not I." "I--Uncle Zed, do you believe that?" "I do. Listen, my boy. I see you looking over the harvested field. It is a fine work you are doing; thousands can plant and harvest year after year; but few there are who can and will devote their lives to the planting of faith and the nourishing and the establishing of faith in the hearts of men; and that's what we need now to properly answer the Lord's cry that when He cometh shall He find faith on the earth?... Let the call come to you--but there, in the Lord's own good time. Come into the house. I have a new book to show you, also I have a very delicious cherry pie." They went into the house together, where they inspected both book and pie. Dorian weakly objected to the generous portion which was cut for him, but Uncle Zed explained that the process of division not only increased the number of pieces of pie, but also added to its tastiness. Dorian led his companion to talk about himself. "Yes," he said in reply to a question, "I was born in England and brought up in the Wesleyan Methodist church. I was a great reader ever since I can remember. I read not only history and some fiction, but even the dry-as-dust sermons were interesting to me. But I never seemed satisfied. The more I read, the deeper grew the mysteries of life. Nowhere did I find a clear, comprehendible statement of what I, an entity with countless other entities, was doing here. Where had I come from, where was I going? I visited the churches within my reach. I heard the preachers and read the philosophers to obtain, if possible, a clue to the mystery of life. I studied, and prayed, and went about seeking, but never finding." "But you did find the truth at last?" "Yes; thank the Lord. I found the opening in the darkness, and it came through the simple, humble, and not very learned elders of the Church of Jesus Christ of Latter-day Saints." "What is the principle trouble with all this learning of the world that it does not lead to the truth?" "The world's ignorance of God. Eternal life consists in knowing the only true God, and the world does not know Him; therefore, all their systems of religion are founded on a false basis. That is the reason there is so much uncertainty and floundering when philosophers and religionists try to make a known truth agree with their conceptions of God." "Explain that a little more to me, Uncle Zed." "Some claim that Nature is God, others that God only manifests Himself through nature. I read this latter idea many places. For instance, Pope says: "'All are but parts of one stupendous whole Whose body nature is, and God the soul.' "Also Tennyson: 'The sun, the moon, the stars, the seas, the hills and plains Are not these, O soul, the vision of Him who reigns? Speak to Him there, for He hears, and spirit with spirit can meet, Closer is He than breathing, and nearer than hands and feet.' "This, no doubt, is beautiful poetry, but it tells only a part of the truth. God, by His Spirit is, and can be all the poet here describes. 'Whither shall I go from thy spirit? or whither shall I flee from thy presence?' exclaims the Psalmist. 'In him we live and move and have our being' declares Paul; but these statements alone are not enough for our proper understanding of the subject. We try to see God behind the veil of nature, in sun and wind and flower and fruit; but there is something lacking. Try now to formulate some distinct idea of what this universal and almighty force back of nature is. We are told that this force is God, whom we must love and worship and serve. We want the feeling of nearness to satisfy the craving for love and protection, but our intellect and our reason must also be somewhat satisfied. We must have some object on which to rest--we cannot always be floating about unsuspended in time and space. "Then there is some further confusion: Christian philosophers have tried to personify this 'soul of the universe,' for God, they say, thinks and feels and knows. They try to get a personality without form or bounds or dimentions, but it all ends in vagueness and confusion. As for me, and I think I am not so different from other men,--for me to be able to think of God, I must have some image of Him. I cannot think of love or good, or power or glory in the abstract. These must be expressed to me by symbols at least as eminating from, or inherent in, or exercised by some person. Love cannot exist alone: there must be one who loves and one who is being loved. God is love. That means to me that a person, a beautiful, glorified, allwise, benevolent being exercises that divine principle which is shed forth on you and me. "Now, if the world would only leave all this metaphysical meandering and come back to the simple truth, what a clearing of mists there would be! All their philosophies would have a solid basis if they would only accept the truth revealed anew to us through the Prophet Joseph Smith that God is one of a race, the foremost and first, if you wish it, but still one of a race of beings who inhabit the universe; that we humans are His children, begotten of Him in the pre-mortal world in His image; that we are on the upward path through eternity, following Him who has gone before and has marked out the way; that if we follow, we shall eventually arrive at the point where He now is. Ignorance of these things is what I understand to be ignorance of God." "In England I lost my wife and two children. The gospel came to me shortly after, I am sure, to comfort me in the depths of my despair. Not one church on earth that I knew of, Catholic or Protestant, would hold out any hope of my ever being reunited with wife and children as such. There is no family life in heaven, they teach. At that time I went about listening to the preachers, and I delved into books. I made extensive copyings in my note books. I have them yet, and some day when you are interested I will show them to you." "I am interested now," said Dorian. "But I'm not going to talk to you longer on this theme, even though it is Sunday and time for sermonizing. I'm going to meeting, where you also ought to go. You are not attending as regularly as you should." "No, but I've been very busy." "No excuse that. There is danger in remaining away too long from the established sources of spiritual inspiration and uplift, especially when one is reading Ingersol and Tom Paine. I have no fault to find with your ambition to get ahead in the world, but with it 'remember thy creator in the days of thy youth.' Are you neglecting your mother?" "No; I think not, Uncle Zed; but what do you mean about mother?" "You are all she has. Are you making her days happy by your personal care and presence. Are you giving of yourself to her?" "Well, perhaps I am not so considerate as I might be; I am away quite a lot; thank you for calling my attention to it." "Are you neglecting anybody else?" "Not that I know." "Good. Now I must clear away my table and get ready for meeting. You'll go with me." "I can't. I haven't my Sunday clothes." "The Lord will not look at your clothes." "No; but a lot of people will." "We go to meeting to worship the Lord, not to be looked at by others. Go home and put on your Sunday best; there is time." The old man was busy between table and cupboard as he talked. "Have you seen Carlia lately?" "No," replied Dorian. "The last time she was here I thought she was a little peaked in the face, for you know she has such a rosy, roly-poly one." "Is that so? She comes to see you, then?" "Yes; oftener than you do." "I never meet her here." "No; she manages that, I surmise." "What do you mean?" "I tell you Carlia is a lovely girl," continued Uncle Zed, ignoring his direct question. "Have you ever eaten butter she has churned?" "Not that I know." "She used to bring me a nice pat when my cow was dry; and bread of her own baking too, about as good as I myself make." He chuckled as he wiped the last dish and placed it neatly in the rack. Dorian arose to go. "Remember what I have told you this evening" said Uncle Zed. The old man from behind his window watched his young friend walk leisurely along the road until he reached the cross-lots path which led to the Duke home. Here he saw him pause, go on again, pause once more, then jump lightly over the fence and strike out across the field. Uncle Zed then went on finishing his preparations for meeting. As Dorian walked across the field, he did think of what Uncle Zed had said to him. Dorian had built his castles, had dreamed his dreams; but never before had the ideas presented to him by Uncle Zed that afternoon ever entered in them. The good old man had seemed so eager to pass on to the young man an unfulfilled work, yes, a high, noble work. Dorian caught a glimpse of the greatness of it and the glory of it that afternoon, and his soul was thrilled. Was he equal to such a task?... He had wanted to become a successful farmer, then his vision had gone on to the teaching profession; but beyond that he had not ventured. He was already well on the way to make a success of his farms. He liked the work. He could with pleasure be a farmer all his life. But should a man's business be all of life? Dorian realized, not of course in its fuller meaning, that the accumulating of worldly riches was only a means to the accomplishing of other and greater ends of life; and here was before him something worthy of any man's best endeavors. Here was a life's work which at its close would mean something to him and to the world. With these thoughts in his mind he stepped up to the rear of the Duke place where he saw someone in the corral with the cows, busy with her milking. CHAPTER EIGHT. "Hello, Carlia", greeted Dorian as he stopped at the yard and stood leaning against the fence. Carlia was just finishing milking a cow. As she straightened, with a three-legged stool in one hand and a foaming milk pail in the other, she looked toward Dorian. "O, is that you? You scared me." "Why?" "A stranger coming so suddenly." The young man laughed. "Nearly through?" he asked. "Just one more--Brindle, the kickey one." "Aren't you afraid of her?" Carlia laughed scornfully. The girl had beautiful white teeth. Her red cheeks were redder than ever. Her dark hair coiled closely about her shapely head. And she had grown tall, too, the young man noticed, though she was still plump and round-limbed. "My buckets are full, and I'll have to take them to the house before I can finish," she said. "You stay here until I come back--if you want to." "I don't want to--here, let me carry them." He took the pails from her hand, and they went to the house together. The milk was carried into the kitchen where Mrs. Duke was busy with pots and pans. Mr. Duke was before the mirror, giving the finishing touches to his hair. He was dressed for meeting. As he heard rather than saw his daughter enter, he asked: "Carlia, have you swilled the pigs?" "Not yet," she replied. "Well, don't forget--and say, you'd better give a little new milk to the calf. It's not getting along as well as it should--and, if you have time before meetin', throw a little hay to the horses." "All right, father, I'll see to all of it. As I'm not going to meeting, I'll have plenty of time." "Not goin'?" He turned, hair brush in hand, and saw Dorian. "Hello, Dorian," he greeted, "you're quite a stranger. You'll come along to meetin' with Carlia, I suppose. We will be late if we don't hurry." "Father, I told you I'm not going. I--" she hesitated as if not quite certain of her words--"I had to chase all over the hills for the cows, and I'm not through milking yet. Then there are the pigs and the calves and the horses to feed. But I'll not keep Dorian. You had better go with father"--this to the young man who still stood by the kitchen door. "Leave the rest of the chores until after meetin'," suggested the father, somewhat reluctantly, to be sure, but in concession to Dorian's presence. "I can't go to meeting either," said Dorian. "I'm not dressed for it, so I'll keep Carlia company, if you or she have no objections." "Well, I've no objections, but I don't like you to miss your meetin's." "We'll be good," laughed Dorian. "But--" "Come, father," the mother prompted, "you know I can't walk fast in this hot weather." Carlia got another pail, and she and Dorian went back to the corral. "Let me milk," offered Dorian. "No; you're strange, and she'd kick you over the fence." "O, I guess not," he remarked; but he let the girl finish her milking. He again carried the milk back; he also took the "slop" to the pigs and threw the hay to the horses, while the girl gave the new milk to the butting calf; then back to the house where they strained the milk. Then the young man was sent into the front room while the girl changed from work to Sunday attire. The front room was very hot and uncomfortable. The young man looked about on the familiar scene. There were the same straight-backed chairs, the same homemade carpet, more faded and threadbare than ever, the same ugly enlarged photographs within their massive frames which the enterprising agent had sold to Mrs. Duke. There was the same lack of books or music or anything pretty or refined; and as Dorian stood and looked about, there came to him more forcibly than ever the barrenness of the room and of the house in general. True, his own home was very humble, and yet there was an air of comfort and refinement about it. The Duke home had always impressed him as being cold and cheerless and ugly. There were no protecting porches, no lawn, no flowers, and the barn yard had crept close up to the house. It was a place to work. The eating and the sleeping were provided, so that work could be done, farm and kitchen work with their dirt and litter. The father and the mother and the daughter were slaves to work. Only in work did the parents companion with the daughter. The visitors to the house were mostly those who came to talk about cattle and crops and irrigation. As a child, Carlia was naturally cheerful and loving; but her sordid environment seemed to be crushing her. At times she struggled to get out from under; but there seemed no way, so she gradually gave in to the inevitable. She became resentful and sarcastic. Her black eyes frequently flashed in scorn and anger. As she grew in physical strength and beauty, these unfortunate traits of character became more pronounced. The budding womanhood which should have been carefully nurtured by the right kind of home and neighborhood was often left to develop in wild and undirected ways. Dorian Trent as he stood in that front room awaiting her had only a dim conception of all this. Carlia came in while he was yet standing. She had on a white dress and had placed a red rose in her hair. "O, say, Carlia!" exclaimed Dorian at sight of her. "What's the matter?" she asked. "Here you go dolling up, and look at me." "You're all right. Open the door, it's terribly stuffy in here." Dorian opened the tightly stuck door. Then he turned and stood looking at the girl before him. It seemed to him that he had never seen her so grown-up and so beautiful. "Say, Carlia, when did you grow up?" he asked. "While you have been away growing up too." "It's the long dress, isn't it?" "And milking cows and feeding pigs and pitching hay." She gave a toss to her head and held out her roughened red hands as proof of her assertion. He stepped closer to her as if to examine them more carefully, but she swiftly hid them behind her back. The rose, loosened from the tossing head, fell to the floor, and Dorian picked it up. He sniffed at it then handed it to her. "Where did you get it?" he asked. She reddened. "None of your--Say, sit down, can't you." Dorian seated himself on the sofa and invited her to sit by him, but she took a chair by the table. "You're not very neighborly," he said. "As neighborly as you are," she retorted. "What's the matter with you, Carlia?" "Nothing the matter with me. I'm the same; only I must have grown up, as you say." A sound as of someone driving up the road came to them through the open door. Carlia nervously arose and listened. She appeared to be frightened, as she looked out to the road without wanting to be seen. A light wagon rattled by, and the girl, somewhat relieved, went back to her chair. "Isn't it warm in here?" she asked. "It's warm everywhere." "I can't stay here. Let's go out--for a walk." "All right--come on." They closed the door, and went out at the rear. He led the way around to the front, but Carlia objected. "Let's go down by the field," she said. "The road is dusty." The day was closing with a clear sky. A Sunday calm rested over meadow and field, as the two strolled down by the ripening wheat. The girl seemed uneasy until the house was well out of sight. Then she seated herself on a grassy bank by the willows. "I'm tired," she said with a sigh of relief. Dorian looked at her with curious eyes. Carlia, grown up, was more of a puzzle than ever. "You are working too hard," he ventured. "Hard work won't kill anybody--but it's the other things." "What other things?" "The grind, the eternal grind--the dreary sameness of every day." "You did not finish the high school. Why did you quit?" "I had to, to save mother. Mother was not only doing her usual house work, but nearly all the outside choring besides. Father was away most of the time on his dry farm too, and he's blind to the work at home. He seems to think that the only real work is the plowing and the watering and the harvesting, and he would have let mother go on killing herself. Gee, these men!" The girl viciously dug the heel of her shoe into the sod. "I'm sorry you had to quit school, Carlia." "Sorry? I wanted to keep on more than I ever wanted anything in my life; but--" "But I admire you for coming to the rescue of your mother. That was fine of you." "I'm glad I can do some fine thing." Dorian had been standing. He now seated himself on the bank beside her. The world about them was very still as they sat for a few moments without speaking. "Listen," said he, "I believe Uncle Zed is preaching. The meeting house windows are wide open, for a wonder. "He can preach," she remarked. "He told me you visit him frequently." "I do. He's the grandest man, and I like to talk to him." "So do I. I had quite a visit with him this afternoon. I rather fooled him, I guess." "How?" "He told me to go home and change my clothes, and then go to meeting; but I came here instead." "Why did you do that?" "To see you, of course." "Pooh, as if I was anything to look at." "Well, you are, Carlia," and his eyes rested steadily on her to prove his contention. "Why didn't you want to go to meeting this evening?" "You heard me tell father." "That wasn't the whole truth. I was not the reason because you had decided not to go before I came." "Well--how do you know that? but, anyway, it's none of your business, where I go, is it?" She made an effort to stare him out of countenance, but it ended in lowered head and eyes. "Carlia! No, of course, it isn't. Excuse me for asking." There was another period of silence wherein Dorian again wondered at the girl's strange behavior. Was he annoying her? Perhaps she did not care to have him paying his crude attentions to her; and yet-- "Tell me about your dry farm," she said. "I've already plowed eighty acres," he informed her. "The land is rich, and I expect to raise a big crop next year. I've quite a cosy house, up there, not far from the creek. The summer evenings are lovely and cool. I can't get mother to stay over night. I wish you would come and go with her, and stay a few days." "How could I stay away from home that long? The heavens would fall." "Well, that might help some. But, honestly, Carlia, you ought to get away from this grind a little. It's telling on you. Don't you ever get into the city?" "Sometimes Saturday afternoons to deliver butter and eggs." "Well, some Saturday we'll go to see that moving picture show that's recently started in town. They say it's wonderful. I've never been. We'll go together. What do you say?" "I would like to." "Let's move on. Meeting is out, and the folks are coming home." They walked slowly back to the house. Mr. and Mrs. Duke soon arrived and told of the splendid meeting they had had. "Uncle Zed spoke," said Mr. Duke, "and he did well, as usual. He's a regular Orson Pratt." "The people do not know it," added Dorian; "perhaps their children or their children's children will." "Well, what have you two been doing?" enquired the father of Carlia. "We've just been taking a walk," answered Dorian. "Will it be alright if Carlia and I go to the new moving picture theatre in town some Saturday?" Neither parent made any objection. They were, in fact, glad to have this neighbor boy show some interest in their daughter. "Your mother was at meeting," said Mrs. Duke; "and she was asking about you." "Yes; I've neglected her all afternoon; so I must be off. Good night folks." Carlia went with him to the gate, slipping her arm into his and snuggling closely as if to get the protection of good comradship. The movement was not lost on Dorian, but he lingered only for a moment. "Goodnight, Carlia; remember, some Saturday." "I'll not forget. Goodnight" she looked furtively up and down the road, then sped back into the house. Dorian walked on in the darkening evening. A block or so down the road he came on to an automobile. No one in Greenstreet owned one of these machines as yet, and there were but few in the city. As Dorian approached, he saw a young man working with the machinery under the lifted hood. "Hello," greeted Dorian, "what's the trouble?" "Damned if I know. Been stalled here for an hour." The speaker straightened from his work. His hands were grimy, and the sweat was running down his red and angry face. He held tightly the stump of a cigarette between his lips. "I'm sorry I can't help you," said Dorian, "but I don't know the first thing about an automobile." "Well, I thought I knew a lot, but this gets me." He swore again, as if to impress Dorian with the true condition of his feelings. Then he went at the machinery again with pliers and wrenches, after which he vigorously turned the crank. The engine started with a wheeze and then a roar. The driver leaped into the car and brought the racing engine to a smoother running. "The cursed thing" he remarked, "why couldn't it have done that an hour ago. O, say, excuse me, have you just been at the house up the road?" "The Duke house? yes." "Is the old man--is Mr. Duke at home?" "Yes; he's at home." "Thank you." The car moved slowly up the road until it reached the Duke gate where it stopped; but only for a moment, for it turned and sped with increasing hurry along the road leading to the city. Dorian stood and watched it until its red light disappeared. He wondered why the stranger wanted to know why Mr. Duke was at home, then on learning that he was, why he turned about as if he had no business with him. Later, Dorian learned the reason. CHAPTER NINE. Dorian was twenty-one years old, and his mother had planned a little party in honor of the event. The invited guests were Uncle Zed, Bishop Johnson and wife, the teacher of the district school, and Carlia Duke. These arrived during the dusk of the evening, all but Carlia. They lingered on the cool lawn under the colored glow of the Chinese lanterns. Mrs. Trent realized that it would be useless to make the party a surprise, for she had to have Dorian's help in hanging out the lanterns, and he would necessarily see the unusual activity in front room and kitchen. Moreover, Dorian, unlike Uncle Zed, had not lost track of his birthdays, and especially this one which would make him a full-fledged citizen of these United States. The little party chatted on general topics for some time until Mrs. Trent, in big white apron, announced that supper was ready, and would they all come right in. Mrs. Trent always served her refreshments at the regular supper time and not near midnight, for she claimed that people of regular habits, which her guests were, are much better off by not having those habits broken into. "Are we all here?" she asked, scanning them as they passed in. "All but Carlia," she announced. "Where's Carlia?" No one knew. Someone proffered the explanation that she was usually late as she had so many chores to do, at which the Bishop's wife shook her head knowingly, but said nothing. "Well, she'll be along presently," said Mrs. Trent. "Sit down all of you. Bishop, will you ask the blessing?" The hostess, waitress, and cook all combined in the capable person of Mrs. Trent, sat at the table with her party. Everything which was to be served was on the table in plain sight, so that all could nicely guage their eating to various dishes. When all were well served and the eating was well under way, Mrs. Trent said: "Brothers and sisters, this is Dorian's birthday party. He has been a mighty good boy, and so--" "Mother," interrupted the young man. "Now, you never mind--you be still. Dorian is a good boy, and I want all of you to know it." "We all do, Sister Trent," said the Bishop; "and it is a good thing to sometimes tell a person of his worthiness to his face." "But if we say more, he'll be uncomfortable," remarked the mother, "so we had better change the subject. The crops are growing, the weather is fine, and the neighbors are all right. That disposes of the chief topics of conversation, and will give Uncle Zed a chance. He always has something worth listening to, if not up his sleeve, then in his white old head. But do not hurry, Uncle Zed; get through with your supper." The old man was a light eater, so he finished before the others. He looked smilingly about him, noting that those present were eager to listen. He took from his pocket a number of slips of paper and placed them on the table beside his plate. Then he began to talk, the others leisurely finishing their dessert. "The other evening," he said, "Dorian and I had a conversation which interested us very much, and I think it would interest all of us here. I was telling him my experience in my search for God and the plan of salvation, and I promised him I would read to him some of the things I found. Here is a definition of God which did not help me very much." He picked up one of the slips of paper and read: "'God is the integrated harmony of all potentialities of good in every actual and possible rational agent.' What do you think of that?" The listeners knitted their brows, but no one spoke. Uncle Zed continued: "Well, here is a little more. Perhaps this will clear it up: 'The greatest of selves, the ultimate Self of the universe, is God.... My God is my deeper self and yours too. He is the self of the universe, and knows all about it.... By Deity we mean the all-controling consciousness of the universe, as well as the unfathomable, all unknowable, and unknowable abyss of being beyond'." Uncle Zed carefully folded his papers and placed them back in his pocket. He looked about him, but his friends appeared as if they had had a volley of Greek fired at them. "Well" he said, "why don't some of you say something?" "Please pass the pickles," responded Mrs. Trent. When the merriment had ceased, uncle Zed continued: "There is some truth in these definitions. God is all that which they try to express, and vastly more. The trouble is these men talk about the attributes of God, and confound these with the being and personality of the Great Parent. I may describe the scent of the rose, but that does not define the rose itself. I cannot separate the rose from its color or form or odor, any more than I can divorce music from the instrument. These vague and incomplete definitions have had much to do with the unbelief in the world. Tom Paine wrote a book which he called the 'Age of Reason' on the premise that reason does away with God. Isn't that it, Dorian?" "All agnostic writers seem to think that there is no reason in religion, and at times they come pretty near proving it too," replied Dorian. "That is because they base their arguments on the religions of the world; but the restored gospel of Jesus Christ rests largely on reason. Why, I can prove, contrary to the generally accepted opinion, by reason alone that there must be a God." "We shall be glad to hear it," said the school teacher. The eating was about over, and so they all sat and listened attentively. "We do not need to quote a word of scripture," continued Uncle Zed. "All we need to know is a little of the world about us, a little of the race and its history, and a little of the other worlds out in space, all of which is open to anybody who will seek it. The rest is simply a little connected thought. Reason tells me that there can be no limits to time or space or intelligence. Time always has been, there can be no end to space, and intelligence cannot create itself. Now, with limitless time and space and intelligence to work with, what have we? The human mind, being limited, cannot grasp the limitless; therefore, we must make arbitrary points of beginning and ending. Now, let us project our thought as far back into duration as we can--count the periods by any thinkable measurements, years, centuries, ages, aeons, anything you please that will help. Have we arrived at a point when there is no world, no life, no intelligence? Certainly not. Somewhere in space, all that we see here and now will be seen to exist. Go back from this point to a previous period, and then count back as far as you wish; there is yet time and space and intelligence. "There is an eternal law of progress which holds good always and everywhere. It has been operating all through the ages of the past. Now, let us take one of these Intelligences away back in the far distance past and place him in the path of progress so that the eternal law of growth and advancement will operate on him. I care not whether you apply the result to Intelligences as individuals or as the race. Given time enough, this endless and eternal advancement must result in a state of perfection that those who attain to it may with truth and propriety be called Gods. Therefore, there must be a God, yes, many Gods living and reigning throughout the limitless regions of glorified space. "Here is corroborative evidence: I read in the Doctrine and Covenants, Section 88: 'All kingdoms have a law given; and there are many kingdoms; for there is no space in the which there is no kingdom; and there is no kingdom in which there is no space, either a greater or a lesser kingdom. And unto every kingdom is given a law; and unto every law there are certain bounds also and conditions.' "There is a hymn in our hymn book in which W.W. Phelps expresses this idea beautifully. Let me read it: 'If you could hie to Kolob, In the twinkling of an eye, And then continue onward, With that same speed to fly. 'Do you think that you could ever, Through all eternity, Find out the generation Where Gods began to be? 'Or see the grand beginning Where space did not extend? Or view the last creation, Where Gods and matter end? 'Methinks the Spirit whispers: No man has found "pure space," Nor seen the outside curtains, Where nothing has a place. 'The works of God continue, And worlds and lives abound; Improvement and progression Have one eternal round. 'There is no end to matter, There is no end to space, There is no end to spirit, There is no end to race. 'There is no end to virtue, There is no end to might, There is no end to wisdom, There is no end to light. 'There is no end to union, There is no end to youth, There is no end to priesthood, There is no end to truth. 'There is no end to glory, There is no end to love, There is no end to being, Grim death reigns not above.' "The Latter-day Saints have been adversely criticized for holding out such astounding hopes for the future of the human race; but let us reason a little more, beginning nearer home. What has the race accomplished, even within the short span of our own recollection? Man is fast conquering the forces of nature about him, and making these forces to serve him. Now, we must remember that duration extends ahead of us in the same limitless way in which it reaches back. Give, then, the race today all the time necessary, what cannot it accomplish? Apply it again either to an individual or to the race, in time, some would attain to what we conceive of as perfection, and the term by which such beings are known to us is God. I can see no other logical conclusion." The chairs were now pushed back, and Mrs. Trent threw a cloth over the table just as it stood, explaining that she would not take the time from her company to devote to the dishes. She invited them into Dorian's little room, much to that young man's uneasiness. His mother had tidied the room, so it was presentable. His picture, "Sunset in Marshland" had been lowered a little on the wall, and directly over it hung a photograph of Mildred Brown. To Dorian's questioning look, Mrs. Trent explained, that Mrs. Brown had sent it just the other day. Dorian looked closely at the beautiful picture, and a strange feeling came over him. Had Mildred gone on in this eternal course of progress of which Uncle Zed had been speaking? Was she still away ahead of him? Would he ever reach her? On his study table were a number of books, birthday presents. One was from Uncle Zed's precious store, and one--What? He picked it up--"David Copperfield." He opened the beautiful volume and read on the fly leaf: "From Carlia, to make up a little for your loss." He remembered now that Carlia, some time before, had asked him what books were in the package which had gone down the canal at the time when he had pulled her out of the water. Carlia had not forgotten; and she was not here; the supper was over, and it was getting late. Why had she not come? The party broke up early, as it was a busy season with them all. Dorian walked home with Uncle Zed, then he had a mind to run over to Carlia's. He could not forget about her absence nor about the present she had sent. He had never read the story, and he would like to read it to Carlia. She had very little time, he realized, which was all the more reason for his making time to read it to her. As every country boy will, at every opportunity, so Dorian cut crosslots to his objective. He now leaped the fence, and struck off through the meadow up into the corn field. Mr. Duke had a big, fine field that season, the growing corn already reaching to his shoulder. The night was dark, save for the twinkling stars in the clear sky; it was still, save for the soft rustling of the corn in the breeze. Dorian caught sight of a light as of a lantern up by the ditch from which the water for irrigating was turned into the rows of corn and potatoes. He stopped and listened. A tool grated in the gravelly soil. Mr. Duke was no doubt using his night turn at the water on his corn instead of turning it on the hay-land as was the custom. He would inquire of him about Carlia. As he approached the light, the scraping ceased, and he saw a dark figure dart into the shelter of the tall corn. When he reached the lantern, he found a hoe lying in the furrow where the water should have been running. No man irrigates with a hoe; that's a woman's tool. Ah, the secret was out! Carlia was 'tending' the water. That's why she was not at the party. He stood looking down into the shadows of the corn rows, but for the moment he could see or hear nothing. He had frightened her, and yet Carlia was not usually afraid. He began to whistle softly and to walk down into the corn. Then he called, not loudly, "Carlia". There was no response. He quickened his steps. The figure ran to another shelter. He could see her now, and he called again, louder than before. She stopped, and then darted through the corn into the more open potatoe patch. Dorian followed. "Hello, Carlia," he said, "what are you doing?" The girl stood before him, bareheaded, with rough dress and heavy boots. She was panting as if with fright. When she caught a full sight of Dorian she gave a little cry, and when he came within reach, she grasped him by the arm. "Oh, is it you, Dorian?" "Sure. Who else did you think it was? Why, you're all of a tremble. What are you afraid of?" "I--I thought it was--was someone else. Oh, Dorian, I'm so glad it is you!" She stood close to him as if wishing to claim his protection. He instinctively placed his arm about her shoulders. "Why, you silly girl, the dark won't hurt you." "I'm not afraid of the dark. I'm afraid of--Oh, Dorian, don't let him hurt me!" There was a sob in her voice. "What are you talking about? I believe you're not well. Are your feet wet? Have you a fever?" He put his hand on her forehead, brushing back the dark, towsled hair. He took her plump, work-roughened hand in his bigger and equally rough one. "And this is why you were not to my party," he said. "Yes; I hated to miss it, but father's rheumatism was so bad that he could not come out. So it was up to me. We haven't any too much water this summer. I'd better turn the water down another row; it's flooding the corn." They went to the lantern on the ditch bank. Dorian picked up the hoe and made the proper adjustment of the water flow. "How long will it take for the water to reach the bottom of the row?" he asked. "About fifteen minutes." "And how many rows remain?" Carlia counted. "Twelve," she said. "All right. This is a small stream and will only allow for three rows at a time. Three into twelve is four, and four times fifteen is sixty. It is now half past ten. We'll get through by twelve o'clock easy." "You'd better go home. I'm all right now. I'm not afraid." "I said we will get home. Sit down here on the bank. Are you cold?" He took off his coat and placed it about her shoulders. She made no objections, though in truth she was not cold. "Tell me about the party," she said. He told her who were there, and how they had missed her. "And did Uncle Zed preach?" "Preach? O, yes, he talked mighty fine. I wish I could tell you what he said." "What was it about?" "About God," he answered reverently. "Try to tell me, Dorian. I need to know. I'm such a dunce." Dorian repeated in his way Uncle Zed's argument, and he succeeded fairly well in his presentation of the subject. The still night under the shining stars added an impressive setting to the telling, and the girl close by his side drank in hungrily every word. When the water reached the end of the rows, it was turned into others, until all were irrigated. When that was accomplished, Dorian's watch showed half past eleven. He picked up the lantern and the hoe, and they walked back to the house. "The party was quite complete, after all," he said at the door. "I've enjoyed this little after-affair as much as I did the party." "I'm glad," she whispered. "And it was wonderfully good of you to give me that present." "I'm glad," she repeated. "Do you know what I was thinking about when I opened the book and saw it was from you?" "No; what?" "Why, I thought, we'll read this book together, you and I." "Wouldn't that be fine!" "We can't do that now, of course; but after a while when we get more time. I'll not read it until then.... Well, you're tired. Go to bed. Good night, Carlia." "Goodnight, Dorian, and thank you for helping me." They stood close together, she on the step above him. The lamp, placed on the kitchen table for her use, threw its light against the glass door which formed a background for the girl's roughened hair, soiled and sweat-stained face, and red, smiling lips. "Goodnight," he said again; and then he leaned forward and kissed her. CHAPTER TEN. That goodnight's kiss should have brought Dorian back to Carlia sooner than it did; but it was nearly a month before he saw her again. The fact that it was the busiest time of the year was surely no adequate excuse for this neglect. Harvest was on again, and the dry-farm called for much of his attention. Dorian prospered, and he had no time to devote to the girls, so he thought, and so he said, when occasion demanded expression. One evening while driving through the city and seeing the lights of the moving picture theatre, he was reminded of his promise to Carlia. His conscience pricked him just a little, so the very next evening he drove up to Farmer Duke's. Seeing no one choring about, he went into the house and inquired after Carlia. Mrs. Duke told him that Carlia had gone to the city that afternoon. She was expected back any minute, but one could never tell, lately, when she would get home. Since this Mr. Lamont had taken her to the city a number of times, she had been late in getting home. "Mr. Lamont?" he inquired. "Yes; haven't you met him? Don't you know him?" "No; who is he?" "Dorian, I don't know. Father seems to think he's all right, but I don't like him. Oh, Dorian, why don't you come around oftener?" Mrs. Duke sank into a chair and wiped away the tears from her eyes with the corner of her apron. Dorian experienced a strange sinking of the heart. Again he asked who this Mr. Lamont was. "He's a salesman of some kind, so he says. He drives about in one of those automobiles. Surely, you have seen him--a fine-looking fellow with nice manners and all that, but--" "And does Carlia go out with him?" "He has taken her out riding a number of times. He meets her in the city sometimes. I don't know what to make of it, Dorian. I'm afraid." Dorian seemed unable to say anything which would calm the mother's fears. That Carlia should be keeping company with someone other than himself, had never occurred to him. And yet, why not? she was aid enough to accept attention from young men. He had certainly neglected her, as the mother had implied. The girl had such few opportunities for going out, why should she not accept such as came to her. But this stranger, this outsider! Dorian soon took his departure. He went home, unhitched, and put up his horse; but instead of going into the house, he walked down to the post office. He found nothing in his box. He felt better in the open, so he continued to walk. He had told his mother he was going to the city, so he might as well walk that way. Soon the lights gleamed through the coming darkness. He went on with his confused thoughts, on into the city and to the moving picture show. He bought a ticket and an attendant led him stumbling in the dark room to a seat. It was the first time he had been there. He and Carlia were going together. It was quite wonderful to the young man to see the actors moving about lifelike on the white screen. The story contained a number of love-making scenes, which, had they been enacted in real life, in public as this was, they would certainly have been stopped by the police. Then there was a comic picture wherein a young fellow was playing pranks on an old man. The presentation could hardly be said to teach respect for old age, but the audience laughed uproariously at it. When the picture closed and the lights went on, Dorian turned about to leave, and there stood Carlia. A young man was assisting her into her light wraps. She saw him, so there was no escape, and they spoke to each other. Carlia introduced her escort, Mr. Lamont. "Glad to know you," said Mr. Lamont, in a hearty way. "I've known of you through Miss Duke. Going home now?" "Yes," said Dorian. "Drive?" "No; I'm walking." "Then you'll ride with us. Plenty of room. Glad to have you." "Thank you, I--" "Yes, come," urged Carlia. Dorian hesitated. He tried to carry an independent manner, but Mr. Lamont linked his arm sociably with Dorian's as he said: "Of course you'll ride home with us; but first we'll have a little ice cream." "No thanks," Dorian managed to say. What more did this fellow want of him? However, as Dorian could give no good reason why he should not ride home with them, he found no way of refusing to accompany them to a nearby ice-cream parlor. Mr. Lamont gave the order, and was very attentive to Carlia and Dorian. It was he who kept the flow of conversation going. The other two, plainly, were not adept at this. "What did you think of the show, Mr. Trent?" "The moving pictures are wonderful, but I did not like the story very much." "It was rotten," exclaimed the other in seeming disgust. I did not know what was on, or I should not have gone. Last week they had a fine picture, a regular classic. Did you see it? "No; in fact, this is my first visit." "Oh, indeed. This is Miss Duke's second visit only." Under the bright lights Carlia showed rouge on her cheeks, something Dorian had never seen on her before. Her lips seemed redder than ever, and he eyes shone with a bright luster. Mr. Lamont led them to his automobile, and then Dorian remembered the night when this same young man with the same automobile had stopped near Carlia's home. Carlia seated herself with the driver, while Dorian took the back seat. They were soon speeding along the road which led to Greenstreet. The cool night air fanned Dorian's hot face. Conversation ceased. Even Carlia and the driver were silent. The moon peeped over the eastern hills. The country-side was silent. Dorian thought of the strange events of the evening. This Mr. Lamont had not only captured Carlia but Dorian also. "If I were out with a girl," reasoned Dorian, "I certainly wouldn't want a third person along if I could help it." Why should this man be so eager to have his company? Dorian did not understand, not then. In a short time they drove up to Carlia's gate, and she and Dorian alighted. The driver did not get out. The machine purred as if impatient to be off again and the lamps threw their streams of light along the road. "Well, I shall have to be getting back," said Mr. Lamont. "Goodnight, Miss Duke. Thanks for your company. Goodnight, Mr. Trent; sure glad to have met you." The machine glided into the well-worn road and was off. The two stood looking at it for a moment. Then Carlia moved toward the house. "Come in" she said. He mechanically followed. He might as well act the fool to the end of the chapter, he thought. It was eleven by the parlor clock, but the mother seemed greatly relieved when she saw Dorian with her daughter. Carlia threw off her wraps. She appeared ill at ease. Her gaiety was forced. She seemed to be acting a part, but she was doing it poorly. Dorian was not only ill at ease himself, but he was bewildered. He seated himself on the sofa. Carlia took a chair on the other side of the room and gazed out of the window into the night. "Carlia, why did you--why do you," he stammered. "Why shouldn't I?" she replied, somewhat defiantly as if she understood his unfinished question. "You know you should not. It's wrong. Who is he anyway?" "He at least thinks of me and wants to show me a good time, and that's more than anybody else does." "Carlia!" "Well, that's the truth." She arose, walked to the table in the middle of the room and stood challengingly before him. "Who are you to find fault? What have you done to--" "I'll admit I've done very little; but you, yourself." "Never mind me. What do you care for me? What does anybody care?" "Your mother, at least." "Yes, mother; poor, dear mother.... Oh, my God, I can't stand it, I can't stand it!" With a sob she broke and sank down by the table, hiding her face in her arms. Dorian arose to go to her. The door opened, and the mother appeared. "What is it, Carlia," she asked in alarm. The girl raised her head, swiftly dashed the tears from her eyes, then with a sad effort to smile, said: "Nothing, mother, nothing at all. I'm going to bed. Where's father?" "He was called out to Uncle Zed's who is sick. Dorian's mother is there with him too, I understand." "Then I'd better go for her," said the young man. "I'll say goodnight. Poor Uncle Zed; he hasn't been well lately. Goodnight Sister Duke, goodnight Carlia." Carlia stood in the doorway leading to the stairs. "Goodnight, Dorian," she said. "Forgive me for being so rude." He stepped toward her, but she motioned him back, and than ran up the carpetless stairs to her room. Dorian went out in the night. With a heavy heart he hurried down the road in the direction of Uncle Zed's home. CHAPTER ELEVEN. Uncle Zed's illness did not prove fatal, though it was serious enough. In a few days he was up and about again, slowly, quietly providing for his simple needs. However, it was plainly evident that he had nearly come to the end of his earthly pilgrimage. After the most pressing fall work had been disposed of, Dorian spent as much of his spare time as possible with the old man, who seemed to like the company of the younger man better than anyone else in the village; and Dorian, for his part, took delight in visiting with him, in helping him with the heaviest of his not heavy chores. Especially, was it pleasant during the lengthening evening with a small fire and the lamp newly trimmed. Uncle Zed reclined in his easy chair, while Dorian sat by the table with books and papers. Their conversations ranged from flower gardens to dry-farms, and from agnosticism to the highest degrees of the celestial glory. And how they both reveled in books and their contents on the occasions when they were alone and unhampered by the unsympathetic minds of others. "As you see, Dorian," said Uncle Zed on one such Sunday evening, "my collection of books is not large, but they are such that I can read and read again." "Where is your 'Drummond's Natural Law'?" asked Dorian. Uncle Zed looked about. "I was reading it this morning. There it is on the window." Dorian fetched him the volume. "When I read Drummond's work," continued the old man, "I feel keener than ever my lack of scientific knowledge. I have always had a desire to delve into nature's laws through the doors of botany, zoology, mineralogy, chemistry, and all the other sciences. I have obtained a smattering only through my reading. I realize that the great ocean of truth is yet before me who am now an old man and can never hope in this life to explore much further." "But how is it, Uncle Zed," enquired Dorian, "that so many scientists have such little faith?" "'The letter killeth, but the Spirit giveth life,' The Spirit has taught us Dorian, that this world is God's world, and that the laws which govern here and now are the same eternal laws which have always been in operation; that we have come to this world of element to get in touch with earthly forms of matter, and become acquainted with the laws which govern them. Drummond has attempted to prove that the laws which prevail in the temporal world about us also hold good in the spiritual world, and he has made out a very good case, I think; but neither Drummond nor anybody else not endowed by the gift of the Holy Ghost, can reach the simple ultimate truth. That's why I have been looking for some young man in the Church who could and would make it his life's mission and work to learn the truths of science and harmonize them where necessary with the revealed truth--in fact, to complete what Henry Drummond has so well begun." The old man paused, then looking steadily at Dorian, said: "That's what I expect you to do." "I? Oh, do you think I could?" "Yes; it would not be easy, but with your aptness and your trend of mind, and your ability to study long and hard, you could, with the assistance of the Spirit of God, accomplish wonders by the time you are as old as I." The young man mildly protested, although the vision of what might be thrilled his being. "Don't forget what I am telling you, Dorian. Think and pray and dream about it for a time, and the Lord will open the way. Now then, we are to discuss some of Drummond's problems, were we not?" "Yes; I shall be glad to. Are you comfortable? Shall I move your pillow?" "I'm resting very easily, thank you. Just hand me the book. Drummond's chapter on Biogenesis interests me very much. I cannot talk very scientifically, Dorian, on these things, but I hope to talk intelligently and from the large viewpoint of the gospel. Here is a paragraph from my book which I have marked and called 'The Wall Between.' I'm sure you will remember it. Let us read it again: "'Let us first place," he read from the book, 'vividly in our imagination the picture of the two great Kingdoms of Nature, the inorganic and the organic, as these now stand in the light of the Law of Biogenesis. What essentially is involved in saying that there is no Spontaneous Generation of Life? It is meant that the passage from the mineral world is hermetically sealed on the mineral side. This inorganic world is staked off from the living world by barriers which have never yet been crossed from within. No change of substance, no modification of environment, no chemistry, no electricity, nor any form of energy, nor any evolution can endow any single atom of the mineral world with the attribute of life. Only by bending down into this dead world of some living form can these dead atoms be gifted with the properties of vitality, without this preliminary contact with life they remain fixed in the inorganic sphere forever. It is a very mysterious Law which guards in this way the portals of the living world. And if there is one thing in Nature more worth pondering for its strangeness it is the spectacle of this vast helpless world of the dead cut off from the living by the law of Biogenesis and denied forever the possibility of resurrection within itself. So very strange a thing, indeed, is this broad line in Nature, that Science has long sought to obliterate it. Biogenesis stands in the way of some forms of Evolution with such stern persistency that the assaults upon this law for number and thoroughness have been unparalleled. But, as we have seen, it has stood the test. Nature, to the modern eye, stands broken in two. The physical laws may explain the inorganic world; the biological laws may account for inorganic. But of the point where they meet, of that living borderland between the dead and the living, Science is silent. It is as if God had placed everything in earth and in heaven in the hands of Nature, but reserved a point at the genesis of Life for His direct appearing.' "Drummond goes on to prove by analogy that the same law which makes such a separation between the higher and the lower in the natural world holds good in the spiritual realm, and he quotes such passages as this to substantiate his argument: 'Except a man is born again, he cannot enter the kingdom of God'. Man must be born from above. 'The passage from the natural world to the spiritual world is hermetically sealed on the natural side.' that is, man cannot by any means make his own unaided way from the lower world to the higher. 'No mental energy, no evolution, no moral effort, no evolution of character, no progress of civilization' can alone lift life from the lower to the higher. Further, the lower can know very little about the higher, for 'the natural man receiveth not the things of the Spirit of God; for they are foolishness to him; neither can he know them, because they are spiritually discerned'. All of which means, I take it, that the higher must reach down to the lower and lift it up. Advancement in any line of progress is made possible by some directing power either seen or unseen. A man cannot simply grow better and better until in his own right he enters the kingdom of God'." "But, Uncle Zed, are we not taught that we must work out our own salvation?" asked Dorian. "That is also scriptural." "Yes; but wait; I shall come to that later. Let us go on with our reasoning and see how this law which Drummond points out--how it fits into the larger scheme of things as revealed to us Latter-day Saints. You remember some time ago in our talk on the law of eternal progress we established the truth that there always have been intelligences evolving from lower to higher life, which in the eternity of the past would inevitably lead to the perfection of Gods. This is plainly taught in Joseph Smith's statement that God was once a man like us, perhaps on an earth like this, working out His glorious destiny. He, then, has gone on before into higher worlds, gaining wisdom, power, and glory. Now, there is another law of the universe that no advancing man can live to himself alone. No man can grow by taking selfish thought to the process. He grows by the exercise of his faculties and powers for the benefit of others. Dorian, hand me the 'Pearl of Great price'." Dorian found the book and handed it to the old man, who, finding the passage he wanted, continued: "Listen to this remarkable statement by the Lord: 'For behold, this is my work and my glory--to bring to pass the immortality and eternal life of man.' Just think what that means." "What does it mean?" "It means, my boy, that the way of progress is the way of unselfish labor. 'This is my work,' says the Lord, to labor for those who are yet on the lower rungs of the ladder, to institute laws whereby those below may climb up higher; (note I used the word climb, not float); to use His greater experience, knowledge, and power for others; to pass down to those in lower or primary stages that which they cannot get by self-effort alone. Let me say this in all reverence, they who attain to All Things do not greedily and selfishly cling to it, but pass it on to others. 'As one lamp lights another nor grows less, So kindliness enkindleth kindliness.' Yes; through great stress and sacrifice, they may do this, as witnessed in what our Father has done by endowing His Beloved Son with eternal life, and then giving Him to us. That Son was the 'Prince of Life.' He was the Resurrection and the Life.' He brought Life from the higher kingdom to a lower, its natural course through the ages. That is the only way through which it can come. And herein, to my humble way of thinking is the great error into which the modern evolutionist has fallen. He reasons that higher forms evolve from the initial and unaided movements of the lower. That is as impossible as that a man can lift himself to the skies by his boot-straps." Dorian smiled at the illustration. "Now, my boy, I want to make an application of these divine truths to us here and now. I'm not going to live here much longer." "Uncle Zed!" "Now, wait; it's a good thing that you nor anybody else can prevent me from passing on. I've wanted to live long enough to get rid of the fear of death. I have reached that point now, and so I am ready at any time, thank the Lord." Uncle Zed was beautiful to look upon in the clear whiteness of his person and the peaceful condition of his spirit. The young listener was deeply impressed by what he was hearing. (He never forgot that particular Sunday afternoon). "You asked me about working out our own salvation," continued Uncle Zed. "Let me answer you on that. There are three principles in the law of progress, all of them important: First, there must be an exercise of the will by the candidate for progression. He must be willing to advance and have a desire to act for himself. That is the principle of free agency. Second, he must be willing to receive help from a higher source; that is, he must place himself in a condition to receive life and light from the source of life and light. Third, he must be unselfish, willing, eager to share all good with others. The lack of any of these will prove a serious hindrance. We see this everywhere in the world. "Coming back now to the application I mentioned. If it is God's work and glory to labor for those below Him, why should not we, His sons and daughters, follow His example as far as possible in our sphere of action? If we are ever to become like Him we must follow in His steps and do the things which He has done. Our work, also must be to help along the road to salvation those who are lower down, those who are more ignorant and are weaker than we." "Which, Uncle Zed, you have been doing all your life." "Just trying a little, just a little." "And this will be as it already has been, your glory. I see that plainly." "Why shouldn't it be everybody's work and glory! What a beautiful world this would be if this were the case!" "Yes, truly." "And see, Dorian, how this principle ties together the race from the beginning to the end, comparatively speaking. Yes, in this way will men and families and races and worlds be linked together in chains of love, which cannot be broken, worlds without end." The old man's voice became sweet and low. Then there was silence for a few minutes. The clock struck ten. "I must be going," said Dorian. "I am keeping you out of bed." "You'll come again?" "Oh, yes." "Come soon, my boy. I have so much to tell you. I can talk so freely to you, something I cannot do to all who come here, bless their hearts. But you, my boy--" He reached out his hand, and Dorian took it lovingly. There were tears in the old man's eyes. "I'll not forget you," said Dorian, "I'll come soon and often." "Then, good night." "Good night," the other replied from the door as he stepped out into the night. The cool breeze swept over meadow and field. The world was open and big, and the young man's heart expanded to it. What a comfort to feel that the Power which rules the world and all the affairs of men is unfailing in its operations! What a joy to realize that he had a loving Father to whom he could go for aid! And then also, what a tremendous responsibility was on him because of the knowledge he already had and because of his God-given agency to act for himself. Surely, he would need light from on High to help him to choose the right! Surely, he would. CHAPTER TWELVE. At the coming of winter, Uncle Zed was bedfast. He was failing rapidly. Neighbors helped him. Dorian remained with him as much as he could. The bond which had existed between these two grew stronger as the time of separation became nearer. The dying man was clear-minded, and he suffered very little pain. He seemed completely happy if he could have Dorian sitting by him and they could talk together. And these were wonderful days to the young man, days never to be forgotten. Outside, the air was cold with gusts of wind and lowering clouds. Inside, the room was cosy and warm. A few of the old man's hardiest flowers were still in pots on the table where the failing eyes could see them. That evening Mrs. Trent had tidied up the room and had left Dorian to spend the night with the sick man. The tea-kettle hummed softly on the stove. The shaded lamp was turned down low. "Dorian." "Yes, Uncle Zed." "Turn up the lamp a little. It's too dark in here." "Doesn't the light hurt your eyes!" "No; besides I want you to get me some papers out of that drawer in my desk." Dorian fetched a large bundle of clippings and papers and asked if they were what he wanted. "Not all of them just now; but take from the pile the few on top. I want you to read them to me. They are a few selections which I have culled and which have a bearing on the things we have lately been talking about." The first note which Dorian read was as follows. "'The keys of the holy priesthood unlock the door of knowledge to let you look into the palace of truth'." "That's by Brigham Young. You did not know that he was a poet as well as a prophet," commented the old man. "The next one is from him also." "'There never was a time when there were not Gods and worlds, and when men were not passing through the same ordeals that we are now passing through. That course has been from all eternity and it is and will be to all eternity'." "Now you know, Dorian, where I get my inspiration from. Read the next, also from President Young." "'The idea that the religion of Christ is one thing, and science is another, is a mistaken idea, for there is no true science without religion. The fountain of knowledge dwells with God, and He dispenses it to His children as He pleases, and as they are prepared to receive it; consequently, it swallows up and circumscribes all'." "Take these, Dorian; have them with you as inspirational mottoes for your life's work. Go on, there are a few more." Dorian read again: "'The region of true religion and the region of a completer science are one.'--Oliver Lodge." "You see one of the foremost scientists of the day agrees with Brigham Young," said Uncle Zed. "I think the next one corroborates some of our doctrine also." Dorian read: "'We do not indeed remember our past, we are not aware of our future, but in common with everything else we must have had a past and must be going to have a future.'--Oliver Lodge." Again he read: "'We must dare to extend the thought of growth and progress and development even up to the height of all that we can realize of the Supreme Being--In some part of the universe perhaps already the ideal conception has been attained; and the region of such attainment--the full blaze of self-conscious Deity--is too bright for mortal eyes, is utterly beyond our highest thoughts.'--Oliver Lodge." Uncle Zed held out his hand and smiled. "There," he said in a whisper, "is a hesitating suggestion of the truth which we boldly proclaim." "Now you are tired, Uncle Zed," said Dorian. "I had best not read more." "Just one--the next one." Dorian complied: "'There are more lives yet, there are more worlds waiting, For the way climbs up to the eldest sun, Where the white ones go to their mystic mating, And the holy will is done. I'll find you there where our love life heightens-- Where the door of the wonder again unbars, Where the old love lures and the old fire whitens, In the stars behind the stars'." Uncle Zed lay peacefully on his pillow, a wistful look on his face. The room became still again, and the clock ticked away the time. Dorian folded up the papers which he had been told to keep and put them in his pocket. The rest of the package he returned to the drawer. He lowered the lamp again. Then he sat down and watched. It seemed it would not be long for the end. "Dorian." "Yes, Uncle Zed, can I do anything for you?" "No"--barely above a whisper--"nothing else matters--you're a good boy--God bless you." The dying man lay very still. As Dorian looked at the face of his friend it seemed that the mortal flesh had become waxen white so that the immortal spirit shone unhindered through it. The young man's heart was deeply sorrowful, but it was a sanctified sorrow. Twice before had death come near to him. He had hardly realized that of his father's and he was not present when Mildred had passed away; but here he was again with death, and alone. It seemed strange that he was not terrified, but he was not--everything seemed so calm, peaceful, and even beautiful in its serene solemnity. Dorian arose, went softly to the window and looked out. The wind had quieted, and the snow was falling slowly, steadily in big white flakes, When Dorian again went back to the bedside and looked on the stilled face of his friend, he gave a little start. He looked again closely, listening, and feeling of the cold hands. Uncle Zed was dead. The Greenstreet meeting house was filled to overflowing at the funeral. Uncle Zed had gone about all his days in the village doing good. All could tell of some kind deed he had done, with the admonition that it should not be talked about. He always seemed humiliated when anyone spoke of these things in his hearing; but now, surely, there could be no objection to letting his good deeds shine before men. Uncle Zed had left with the Bishop a written statement, not in the form of a will, wherein he told what disposition was to be made of his simple belongings. The house, with its few well tilled acres, was to go to the ward for the use of any worthy poor whom the Bishop might designate. Everything in the house should be at the disposal of Dorian Trent. The books, especially, should belong to him "to have and to hold and to study." Such books which Dorian did not wish to keep were to be given to the ward Mutual Improvement Library. This information the Bishop publicly imparted on the day of the funeral. "These are the times," said the Bishop, "when the truth comes forcibly to us all that nothing in this world matters much or counts for much in the end but good deeds, kind words, and unselfish service to others. All else is now dross.... The mantle of Brother Zed seems to have fallen on Dorian Trent. May he wear it faithfully and well." A few days after the funeral Dorian and his mother went to Uncle Zed's vacant home. Mrs. Trent examined the furnishings, while Dorian looked over the books. "Is there anything here you want, mother? he asked. "No; I think not; better leave everything, which isn't much, for those who are to live here. What about the books?' "I'm going to take most of them home, for I am sure Uncle Zed would not want them to fall into unappreciating hands; but there's no hurry about that. We'll just leave everything as it is for a few days." The next evening Dorian returned to look over again his newly-acquired treasures. The ground was covered with snow and the night was cold. He thought he might as well spend the evening, and be comfortable, so he made a fire in the stove. On the small home-made desk which stood in the best-lighted corner, near to the student's hand were his well-worn Bible, his Book of Mormon, and Doctrine and Covenants. He opened the drawers and found them filled with papers and clippings, covering, as Dorian learned, a long period of search and collecting. He opened again the package which he had out the evening of Uncle Zed's death, and looked over some of the papers. These, evidently, had been selected for Dorian's special benefit, and so he settled himself comfortably to read them. The very first paper was in the old man's own hand, and was a dissertation on "Faith." and read thus: "Some people say that they can believe only what they can perceive with the senses. Let us see: The sun rises, we say. Does it? The earth is still. Is it? We hear music, we see beauty. Does the ear hear or the eye see? We burn our fingers. Is the pain in our fingers? I cut the nerves leading from the brain to these various organs, and then I neither hear nor see nor feel." "How can God keep in touch with us?" was answered thus: "A ray of light coming through space from a star millions of miles away will act on a photographic plate, will eat into its sensitive surface and imprint the image of the star. This we know, and yet we doubt if God can keep in touch with us and answer our prayers." Many people wondered why a man like Uncle Zed was content to live in the country. The answer seemed to be found in a number of slips: "How peaceful comes the Sabbath, doubly blessed, In giving hope to faith, to labor rest. Most peaceful here:--no city's noise obtains, And God seems reverenced more where silence reigns." Once Dorian had been called a "Clod hopper." As he read the following, he wondered whether or not Uncle Zed had not also been so designated, and had written this in reply: "Mother Earth, why should not I love you? Why should not I get close to you? Why should I plan to live always in the clouds above you, gazing at other far-distant worlds, and neglecting you? Why did I, with others, shout with joy when I learned that I was coming here from the world of spirits? I answer, because I knew that 'spirit and element inseparately connected receiveth a fullness of joy.' I was then to get in touch with 'element' as I had been with 'spirit.' This world which I see with my natural eyes is the 'natural' part of Mother Earth, even as the flesh and bones and blood of my body is the element of myself, to be inseparately connected with my spirit and to the end that I might receive a fullness of joy. The earth and all things on it known by the term nature is what I came here to know. Nature, wild or tamed, is my schoolroom--the earth with its hills and valleys and plains, with its clouds and rain, with its rivers and lakes and oceans, with its trees and fruits and flowers, its life--about all these I must learn what I can at first hand. Especially, should I learn of the growing things which clothe the earth with beauty and furnish sustenance to life. Some day I hope the Lord will give me a small part of this earth, when it is glorified. Ah, then, what a garden shall I have!" No one in Greenstreet had ever known Uncle Zed as a married man. His wife had died long ago, and he seldom spoke of her. Dorian had wondered whether he had ever been a young man, with a young man's thoughts and feelings; but here was evidence which dispelled any doubt. On a slip of paper, somewhat yellow with age, were the following lines, written in Uncle Zed's best hand: "In the enchanted air of spring, I hear all Nature's voices sing, 'I love you'. By bursting buds, by sprouting grass, I hear the bees hum as I pass, 'I love you'. The waking earth, the sunny sky Are whispering the same as I, 'I love you'. The song of birds in sweetest notes Comes from their bursting hearts and throats, 'I love you'." "Oh, Uncle Zed!" said Dorian, half aloud, "who would have thought it!" Near the top of the pile of manuscript Dorian found an envelope with "To Dorian Trent," written on it. He opened it with keen interest and found that it was a somewhat newly written paper and dealt with a subject they had discussed in connection with the chapter on Death in Drummond's book. Uncle Zed had begun his epistle by addressing it, "Dear Dorian" and then continued as follows: "You remember that some time ago we talked on the subject of sin and death. Since then I have had some further thought on the subject which I will here jot down for you. You asked me, you remember, what sin is, and I tried to explain. Here is another definition: Man belongs to an order of beings whose goal is perfection. The way to that perfection is long and hard, narrow and straight. Any deviation from that path is sin. God, our Father, has reached the goal. He has told us how we may follow Him. He has pointed out the way by teaching us the law of progress which led Him to His exalted state. Sin lies in not heeding that law, but in following laws of our own making. The Lord says this in the Doctrine and Covenants, Section 88: 'That which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgement. Therefore, they must remain filthy still.' "Now, keeping in mind that sin is the straying from the one straight, progressive path, let us consider this expression: 'The wages of sin is death'. This leads us to the question: what is death? Do you remember what Drummond says? He first explains in a most interesting way what life is, using the scientist's phrasing. A human being, for instance, is in direct contact with all about him--earth, air, sun, other human beings, etc. In biological language he is said to be 'in correspondence with his environment,' and by virtue of this correspondence is said to be alive. To live, a human being must continue to adjust himself to his environment. When he fails to do this, he dies. Thus we have also a definition of death. 'Dying is that breakdown in an organization which throws it out of correspondence with some necessary part of the environment.' "Of course, these reasonings and deductions pertain to what we term he physical death; but Drummond claims that the same law holds good in the spiritual world. Modern revelation seems to agree with him. We have an enlightening definition of death in the following quotation from the Doctrine and Covenants, Section 29: 'Wherefore I the Lord God caused that he (Adam) should be cast out from the Garden of Eden, from my presence, because of his transgression, wherein he became spiritually dead, which is the first death, even that same death, which is the last death, which is spiritual, which shall be pronounced upon the wicked when I shall say Depart ye cursed'. "It seems to me that there is a most interesting agreement here. Banishment from the place where God lives is death. By the operations of a natural law, a person who fails to correspond with a celestial environment dies to that environment and must go or be placed in some other, where he can function with that which is about him. God's presence is exalted, holy, glorified. He who is not pure, holy, glorified cannot possibly live there, is dead to that higher world. A soul who cannot function in the celestial glory, may do so in the terrestrial glory; one who cannot function in the terrestrial, may in the telestial; and one who cannot 'abide the law' or function in the telestial must find a place of no glory. This is inevitable--it cannot be otherwise. Immutable law decrees it, and not simply the ruling of an all wise power. The soul who fails to attain to the celestial glory, fails to walk in the straight and narrow path which leads to it. Such a person wanders in the by-paths called sin, and no power in the universe can arbitrarily put him in an environment with which he cannot function. 'To be carnally minded is death', said Paul. 'The wages of sin is death', or in other words, he who persistently avoids the Celestial Highway will never arrive at the Celestial Gate. He who works evilly will obtain evil wages. Anyway, what would it profit a man with dim eyesight to be surrounded with ineffable glory? What would be the music of the spheres to one bereft of hearing? What gain would come to a man with a heart of stone to be in an environment of perfect and eternal love!" Dorian finished the reading and laid the paper on the desk. For some time he sat very still, thinking of these beautiful words from his dear friend to him. Surely, Uncle Zed was very much alive in any environment which his beautiful life had placed him. Would that he, Dorian, could live so that he might always be alive to the good and be dead to sin. The stillness of the night was about him. The lamplight grew dim, showing the oil to be gone, so he blew out the smoking wick. He opened the stove door, and by the light of the dying fire he gathered up some books to take home. He heard a noise as if someone were outside. He listened. The steps were muffled in the snow. They seemed to approach the house and then stop. There was silence for a few minutes, then plainly he heard sobbing close to the door. What could it mean? who could it be? Doubtless, some poor soul to whom Uncle Zed had been a ministering angel, had been drawn to the vacant house, and could not now control her sorrow. Then the sobbing ceased, and Dorian realized he had best find out who was there and give what help he could. He opened the door, and a frightened scream rang out from the surprised Carlia Duke who stood in the faint light from the open doorway. She stood for a second, then as if terror stricken, she fled. "Carlia," shouted Dorian. "Carlia!" But the girl neither stopped nor looked back. Across the pathless, snow-covered fields she sped, and soon became only a dark-moving object on the white surface. When she had entirely disappeared, Dorian went back, gathered up his bundles, locked the door, and went wonderingly and meditatingly home. CHAPTER THIRTEEN. It is no doubt a wise provision of nature that the cold of winter closes the activity in field and garden, thus allowing time for study by the home fire. Dorian Trent's library, having been greatly enlarged, now became to him a source of much pleasure and profit. Books which he never dreamed of possessing were now on his shelves. In some people's opinion, he was too well satisfied to remain in his cosy room and bury himself in his books; but his mother found no fault. She was always welcome to come and go; and in fact, much of the time he sat with her by the kitchen fire, reading aloud and discussing with her the contents of his book. Dorian found, as Uncle Zed had, wonderful arguments for the truth of the gospel in Orson and Parley P. Pratt's works. In looking through the "Journal of Discourses," he found markings by many of the sermons, especially by those of Brigham Young. Dorian always read the passages thus indicated, for he liked to realize that he was following the former owner of the book even in his thinking. The early volumes of the "Millennial Star" contained some interesting reading. Very likely, the doctrinal articles of these first elders were no better than those of more recent writers, but their plain bluntness and their very age seemed to give them charm. By his reading that winter Dorian obtained an enlarged view of his religion. It gave him vision to see and to comprehend better the whole and thus to more fully understand the details. Besides, he was laying a broad and firm foundation for his faith in God and the restored gospel of Jesus Christ, a faith which would stand him well in need when he came to delve into a faithless and a Godless science. Not that Dorian became a hermit. He took an active part in the Greenstreet ward organizations. He was secretary of the Mutual, always attended Sunday School, and usually went to the ward dances. As he became older he overcame some of his shyness with girls; and as prosperity came to him, he could dress better and have his mass of rusty-red hair more frequently trimmed by the city barber. More than one of the discerning Greenstreet girls laid their caps for the big, handsome young fellow. And Dorian's thoughts, we must know, were not all the time occupied with the philosophy of Orson Pratt. He was a very natural young man, and there were some very charming girls in Greenstreet. When, arrayed in their Sunday best, they sat in the ward choir, he, not being a member of the choir, could look at them to his heart's content, first at one and then at another along the double row. Carlia Duke usually sat on the front row where he could see her clearly and compare her with the others--and she did not suffer by the comparison. Dorian now begin to realize that it was selfish, if not foolish, to think always of the dead Mildred to the exclusion of the very much alive Carlia. Mildred was safe in the world of spirits, where he would some day meet her again; but until that time, he had this life to live and those about him to think of. Carlia was a dear girl, beautiful, too, now in her maturing womanhood. None of the other girls touched his heart as Carlia. He had taken a number of them to dances, but he had always come back, in his thought, at least, to Carlia. But her actions lately had been much of a puzzle. Sometimes she seemed to welcome him eagerly when he called, at other times she tried to evade him. No doubt this Mr. Jack Lamont was the disturbing element. That winter he could be seen coming quite openly to the Duke home, and when the weather would permit, Carlia would be riding with him in his automobile. The neighbors talked, but the father could only shake his head and explain that Carlia was a willful girl. Now when it seemed that Carlia was to be won by this very gallant stranger, Dorian began to realize what a loss she would be to him. He was sure he loved the girl, but what did that avail if she did not love him in return. He held to the opinion that such attractions should be mutual. He could see no sense in the old-time custom of the knight winning his lady love by force of arms or by the fleetness of horse's legs. However, Dorian was not easy in his mind, and it came to the point when he suffered severe heartaches when he knew of Carlia's being with the stranger. The Christmas holidays that season were nearly spoiled for him. He had asked Carlia a number of times to go to the parties with him, but she had offered some excuse each time. "Let her alone," someone had told him. "No; do not let her alone," his mother had counseled; and he took his mother's advice. Carlia had been absent from the Sunday meetings for a number of weeks, so when she appeared in her place in the choir on a Sunday late in January, Dorian noticed the unusual pallor of her face. He wondered if she had been ill. He resolved to make another effort, for in fact, his heart went out to her. At the close of the meeting he found his way to her side as she was walking home with her father and mother. Dorian never went through the formality of asking Carlia if he might accompany her home. He had always taken it for granted that he was welcome; and, at any rate, a man could always tell by the girl's actions whether or not he was wanted. "I haven't seen you for a long time," began Dorian by way of greeting. The girl did not reply. "Been sick?" he asked. "Yes--no, I'm all right." The parents walked on ahead, leaving the two young people to follow. Evidently, Carlia was very much out of sorts, but the young man tried again. "What's the matter, Carlia?" "Nothing." "Well, I hope I'm not annoying you by my company." No answer. They walked on in silence, Carlia looking straight ahead, not so much at her parents, as at the distant snow-clad mountains. Dorian felt like turning about and going home, but he could not do that very well, so he went on to the gate, where he would have said goodnight had not Mrs. Duke urged him to come in. The father and mother went to bed early, leaving the two young people by the dining-room fire. They managed to talk for some time on "wind and weather". Despite the paleness of cheek, Carlia was looking her best. Dorian was jealous. "Carlia," he said, "why do you keep company with this Mr. Lamont?" She was standing near the book-shelf with its meagre collection. She turned abruptly at his question. "Why shouldn't I go with him?" she asked. "You know why you shouldn't." "I don't. Oh, I know the reasons usually given, but--what am I to do. He's so nice, and a perfect gentleman. What harm is there?" "Why do you say that to me, Carlia?" "Why not to you?" She came and sat opposite him by the table. He was silent, and she repeated her question, slowly, carefully, and with emphasis. "Why not to you? Why should you care?" "But I do care." "I don't believe it. You have never shown that you do." "I am showing it now." "Tomorrow you will forget it--forget me for a month." "Carlia!" "You've done it before--many times--you'll do it again." The girl's eyes flashed. She seemed keyed up to carry through something she had planned to do, something hard. She arose and stood by the table, facing him. "I sometimes have thought that you cared for me--but I'm through with that now. Nobody really cares for me. I'm only a rough farm hand. I know how to milk and scrub and churn and clean the stable--an' that's what I do day in and day out. There's no change, no rest for me, save when he takes me away from it for a little while. He understands, he's the only one who does." "But, Carlia!" "You," she continued in the same hard voice, "you're altogether too good and too wise for such as I. You're so high up that I can't touch you. You live in the clouds, I among the clods. What have we two in common?" "Much, Carlia--I--" He arose and came to her, but she evaded him. "Keep away, Dorian; don't touch me. You had better go home now." "You're not yourself, Carlia. What is the matter? You have never acted like this before." "It's not because I haven't felt like it, but it's because I haven't had the courage; but now it's come out, and I can't stop it. It's been pent up in me like a flood--now it's out. I hate this old farm--I hate everything and everybody--I--hate you!" Dorian arose quickly as if he had been lifted to his feet. What was she saying? She was wild, crazy wild. "What have I done that you should hate me?" he asked as quietly as his trembling voice would allow. "Done? nothing. It's what you haven't done. What have you done to repay--my--Oh, God, I can't stand it--I can't stand it!" She walked to the wall and turned her face to it. She did not cry. The room was silently tense for a few moments. "I guess I'd better go," said Dorian. She did not reply. He picked up his hat, lingered, then went to the door. She hated him. Then let him get out from her presence. She hated him. He had not thought that possible. Well, he would go. He would never annoy any girl who hated him, not if he knew it. How his heart ached, how his very soul seemed crushed! yet he could not appeal to her. She stood with her face to the wall, still as a statue, and as cold. "Good night," he said at the door. She said nothing, nor moved. He could see her body quiver, but he could not see her face. He perceived nothing clearly. The familiar room, poorly furnished, seemed strange to him. The big, ugly enlarged photographs on the wall blurred to his vision. Carlia, with head bowed now, appeared to stand in the midst of utter confusion. Dorian groped his way to the door, and stepped out into the wintry night. When he had reached the gate, Carlia rushed to the door. "Dorian!" she cried in a heart-breaking voice, "O, Dorian, come back--come back!" But Dorian opened the gate, closed it, then walked on down the road into the darkness, nor did he once look back. CHAPTER FOURTEEN. Carlia's ringing cry persisted with Dorian all the way home, but he hardened his heart and went steadily on. His mother had gone to bed, and he sat for a time by the dying fire, thinking of what he had just passed through. After that, Dorian kept away from Carlia. Although the longing to see her surged strongly through his heart from time to time, and he could not get away from the thought that she was in some trouble, yet his pride forbade him to intrude. He busied himself with chores and his books, and he did not relax in his ward duties. Once in a while he saw Carlia at the meeting house, but she absented herself more and more from public gatherings, giving as an excuse to all who inquired, that her work bound her more closely than ever at home. Dorian and his mother frequently talked about Uncle Zed and the hopes the departed one had of the young man. "Do you really think, mother, that he meant I should devote my life to the harmonizing of science and religion?" he asked. "I think Uncle Zed was in earnest. He had great faith in you." "But what do you think of it, mother?" After a moment's thought, the mother replied. "What do you think of it?" "Well, it would be a task, though a wonderfully great one." "The aim is high, the kind I would expect of you. Do you know, Dorian, your father had some such ambition. That's one of the reasons we came to the country in hopes that some day he would have more time for studying." "I never knew that, mother." "And now, what if your father and Uncle Zed are talking about the matter up there in the spirit world." Dorian thought of that for a few moments. Then: "I'll have to go to the University for four years, but that's only a beginning. Ill have to go East to Yale or Harvard and get all they have. Then will come a lot of individual research, and--Oh, mother, I don't know." "And all the time you'll have to keep near to God and never lose your faith in the gospel, for what doth it profit if you gain the whole world of knowledge and lose your own soul." The mother came to him and ran her fingers lovingly through his hair. "But you're equal to it, my son; I believe you can do it." This was a sample of many such discussions, and the conclusion was reached that Dorian should work harder than ever, if that were possible, for two or perhaps three years, by which time the farms could be rented and the income derived from them be enough to provide for the mother's simple needs and the son's expenses while at school. Spring came early that year, and Dorian was glad of it, for he was eager to be out in the growing world and turn that growth to productiveness. When the warm weather came for good, books were laid aside, though not forgotten. From daylight until dark, he was busy. The home farm was well planted, the dry-farm wheat was growing beautifully. Between the two, prospects were bright for the furthering of their plans. "Mother, when and where in this great plan of ours, am I to get married?" Dorian and his mother were enjoying the dusk and the cool of the evening within odorous reach of Mrs. Trent's flowers, many of which had come from Uncle Zed's garden. They had been talking over some details of their "plan." Mrs. Trent laughed at the abruptness of the question. "Oh, do you want to get married?" she asked, wondering what there might be to this query. "Well--sometimes, of course, I'll have to have a wife, won't I?" "Certainly, in good time; but you're in no hurry, are you?" "Oh, no; I'm just talking on general principles. There's no one who would have me now." The mother did not dispute this. She knew somewhat of his feelings toward Carlia. These lovers' misunderstandings were not serious, she thought to herself. All would end properly and well, in good time. But Carlia was in Dorian's thought very often, much to his bewilderment of heart and mind. He often debated with himself if he should not definitely give her up, cease thinking about her as being anything to him either now or hereafter; but it seemed impossible to do that. Carlia's image persisted even as Mildred's did. Mildred, away from the entanglements of the world, was safe to him; but Carlia had her life to live and the trials and difficulties of mortality to encounter and to overcome; and that would not be easy, with her beauty and her impulsive nature. She needed a man's clear head and steady hand to help her, and who was more fitting to do that than he himself, Dorian thought without conscious egotism. If it were possible, Dorian always spent Sunday at home. If he was on his dry farm in the hills, he drove down on Saturday evenings. One Saturday in midsummer, he arrived home late and tired. He put up his team, came in, washed, and was ready for the good supper which his mother always had for him. The mother busied herself about the kitchen and the table. "Come and sit down, mother," urged Dorian. "What's the fussing about! Everything I need is here on the table. You're tired, I see. Come, sit down with me and tell me all the news." "The news? what news!" "Why, everything that's happened in Green street for the past week. I haven't had a visitor up on the farm for ten days." "Everything is growing splendidly down here. The water in the canal is holding out fine and Brother Larsen is fast learning to be a farmer." "Good," said Dorian. "Our dry wheat is in most places two feet high, and it will go from forty to fifty bushels, with good luck. If now, the price of wheat doesn't sag too much." Dorian finished his supper, and was about to go to bed, being in need of a good rest. His mother told him not to get up in the morning until she called him. "All right, mother," he laughed as he kissed her good night, "but don't let me be late to Sunday School, as I have a topic to treat in the Theological class. By heck, they really think I'm Uncle Zed's successor, by the subjects they give me." He was about to go to his room when his mother called him by name. "Yes, mother, what is it?" "You'll know tomorrow, so I might as well tell you now." "Tell me what?" "Some bad news." "Bad news! What is it?" The mother seemed lothe to go on. She hesitated. "Well, mother?" "Carlia is gone." "Gone? Gone where?" "Nobody knows. She's been missing for a week. She left home last Saturday to spend a few days with a friend in the city, so she said. Yesterday her father called at the place to bring her home and learned that she had never been there." "My gracious, mother!" "Yes; it's terrible. Her father has inquired for her and looked for her everywhere he could think of, but not a trace of her can he find. She's gone." Mother and son sat in silence for some time. He continued to ask questions, but she know no more than the simple facts which she had told. He could do nothing to help, at least, not then, so he reluctantly went to bed. He did not sleep until past midnight. CHAPTER FIFTEEN Dorian was not tardy to Sunday School, and, considering his mental condition, he gave a good account of himself in the class. He heard whispered comment on Carlia's disappearance. After Sunday school Dorian went directly to Carlia's home. He found the mother tear-stained and haggard with care. The tears flowed again freely at the sight of Dorian, and she clung to him as if she had no other means of comfort. "Do you know where Carlia is?" she wailed. "No, Sister Duke, I haven't the last idea. I haven't seen her for some time." "But what shall we do, Dorian, what shall we do! She may be dead, lying dead somewhere!" "I hardly think that," he tried to comfort her. "She'll turn up again. Carlia's well able to take care of herself." The father came in. He told what had been done to try to find the missing girl. Not a word had they heard, not a clue or a trace had been discovered. The father tried hard to control his emotions as he talked, but he could not keep the tears from slowly creeping down his face. "And I suppose I'm greatly to blame" he said. "I have been told as much by some, who I suppose, are wiser than I am. The poor girl has been confined too much to the work here." "Work doesn't hurt anybody," commented Dorian. "No; but all work and no play, I was plainly reminded just the other day, doesn't always make Jack a dull boy: sometimes, it makes dissatisfaction and rebellion--and it seems it has done that here. Carlia, I'll admit had very little company, saw very little of society. I realize that now when it may be too late." "Oh, I hope not," said Dorian. "Carlia, naturally, was full of life. She wanted to go and see and learn. All these desires in her were suppressed so long that this is the way it has broken loose. Yes, I suppose that's true." Dorian let the father give vent to his feelings in his talk. He could reply very little, for truth to say, he realized that the father was stating Carlia's case quite accurately. He recalled the girl when he and she had walked back and forth to and from the high school how she had rapidly developed her sunny nature in the warm, somewhat care-free environment of the school life, and how lately with the continual drudgery of her work, she had changed to a pessimism unnatural to one of her years. Yes, one continual round of work at the farm house is apt either to crush to dullness or to arouse to rebellion. Carlia was of the kind not easily crushed.... But what could they now do? What could he do? For, it came to him with great force that he himself was not altogether free from blame in this matter. He could have done more, vastly more for Carlia Duke. "Well, Brother Duke," said Dorian. "Is there anything that I can do?" "I don't think of anything," said he. "Not now," added the mother in a tone which indicated that she did not wish the implied occasion to be too severe. The father followed Dorian out in the yard. There Dorian asked: "Brother Duke, has this Mr. Lamont been about lately?" "He was here yesterday. He came, he said, as soon as he heard of Carlia's disappearance. He seemed very much concerned about it." "And he knew nothing about it until yesterday?" "He said not--do you suspect--he--might--?" "I'm not accusing anybody, but I never was favorably impressed with the man." "He seemed so truly sorry, that I never thought he might have had something to do with it." "Well, I'm not so sure; but I'll go and see him myself. I suppose I can find him in his office in the city?" "I think so--Well, do what you can for us, my boy; and Dorian, don't take to heart too much what her mother implied just now." "Not any more than I ought," replied Dorian. "If there is any blame to be placed on me--and I think there is--I want to bear it, and do what I can to correct my mistakes. I think a lot of Carlia, I like her more than any other girl I know, and I should have shown that to her both by word and deed more than I have done. I'm going to help you find her, and when I find her I'll not let her go so easily." "Thank you. I'm glad to hear you say that." Monday morning Dorian went to the city and readily found the man whom he was seeking. He was in his office. "Good morning. Glad to see you," greeted Mr. Lamont, as he swung around on his chair. "Take a seat. What can I do for you?" As the question was asked abruptly, the answer came in like manner. "I want to know what you know about Carlia Duke." Mr. Lamont reddened, but he soon regained his self-possession. "What do you mean!" he asked. "You have heard of her disappearance?" "Yes; I was very sorry to hear of it." "It seems her father has exhausted every known means of finding her, and I thought you might, at least, give him a clew." "I should be most happy to do so, if I could; but I assure you I haven't the least idea where she has gone. I am indeed sorry, as I expressed to her father the other day." "You were with her a good deal." "Well, not a good deal, Mr. Trent--just a little," he smilingly corrected. "I will admit I'd liked to have seen more of her, but I soon learned that I had not the ghost of a chance with you in the field." "You are making fun, Mr. Lamont." "Not at all, my good fellow. You are the lucky dog when it comes to Miss Duke. A fine girl she is, a mighty fine girl--a diamond, just a little in the rough. As I'm apparently out of the race, go to it, Mr. Trent and win her. Good luck to you. I don't think you'll have much trouble." Dorian was somewhat nonplused by this fulsome outburst. He could not for a moment find anything to say. The two men looked at each other for a moment as if each were measuring the other. Then Mr. Lamont said: "If at any time I can help you, let me know--call on me. Now you'll have to excuse me as I have some business matters to attend to." Dorian was dismissed. The disappearance of Carlia Duke continued to be a profound mystery. The weeks went by, and then the months. The gossips found other and newer themes. Those directly affected began to think that all hopes of finding her were gone. Dorian, however, did not give up. In the strenuous labors of closing summer and fall he had difficulty in keeping his mind on his work. His imagination ranged far and wide, and when it went into the evil places of the world, he suffered so that he had to throw off the suggestion by force. He talked freely with his mother and with Carlia's parents on all possible phases of the matter, until, seemingly, there was nothing more to be said. To others, he said nothing. Ever since Dorian had been taught to lisp his simple prayers at his mother's knee, he had found strength and comfort in going to the Lord. With the growth of his knowledge of the gospel and his enlarged vision of God's providences, his prayers became a source of power. Uncle Zed had taught him that this trustful reliance on a higher power was essential to his progress. The higher must come to the help of the lower, but the lower must seek for that help and sincerely accept it when offered. As a child, his prayers had been very largely a set form, but as he had come in contact with life and its experiences, he had learned to suit his prayers to his needs. Just now, Carlia and her welfare was the burden of his petitions. The University course must wait another year, so Dorian and his mother decided. They could plainly see that one more year would be needed, besides Dorian was not in a condition to concentrate his mind on study. So, when the long evenings came on again, he found solace in his books, and read again many of dear Uncle Zed's writings which had been addressed so purposely to him. One evening in early December Dorian and his mother were cosily "at home" to any good visitors either of persons or ideas. Dorian was looking over some of his papers. "Mother, listen to this," he said. "Here is a gem from Uncle Zed which I have not seen before." He read: "'The acquisition of wealth brings with it the obligation of helping the poor; the acquisition of knowledge brings with it the obligation of teaching others; the acquisition of strength and power brings with it the obligation of helping the weak. This is what God does when He says that His work and His glory is to bring to pass the immortality and eternal life of man'." "How true that is," said the mother. "Yes," added Dorian after a thoughtful pause, "I am just wondering how and to what extent I am fulfilling any obligation which is resting on me by reason of blessings I am enjoying. Let's see--we are not rich, but we meet every call made on us by way of tithing and donations; we are not very wise, but we impart of what we have by service; we are not very strong--I fear, mother, that's where I lack. Am I giving of my strength as fully as I can to help the weak. I don't know--I don't know." "You mean Carlia?" "Yes; what am I doing besides thinking and praying for her?" "What more can we do?" "Well, I can try doing something more." "What, for instance!" "Trying to find her." "But her father has done that." "Yes; but he has given up too soon. I should continue the search. I've been thinking about that lately. I can't stay cosily and safely at home any longer, mother, when Carlia may be in want of protection." "And what would you be liable to find if you found her?" That question was not new to his own mind, although his mother had not asked it before. Perhaps, in this case, ignorance was more bliss than knowledge. Whatever had happened to her, would it not be best to have the pure image of her abide with him? But he know when he thought of it further that such a conclusion was not worthy of a strong man. He should not be afraid even of suffering if it came in the performance of duty. That very night Dorian had a strange dream, one unusual to him because he remembered it so distinctly the day after. He dreamed that he saw Mildred in what might well be called the heavenly land. She seemed busy in sketching a beautiful landscape and as he approached her, she looked up to him and smiled. Then, as she still gazed at him, her countenance changed and with concern in her voice, she asked, "Where's Carlia?" The scene vanished, and that was all of the dream. In the dim consciousness of waking he seemed to hear Carlia's voice calling to him as it did that winter night when he had left her, not heeding. The call thrilled his very heart again: "Dorian, Dorian, come back--come back!" CHAPTER SIXTEEN. The second week in December Dorian went into action in search of Carlia Duke. He acknowledged to himself that it was like searching for the proverbial needle in the haystack, but inaction was no longer possible. Carlia very likely had no large amount of money with her, so she would have to seek employment. She could have hidden herself in the city, but Dorian reasoned that she would be fearful of being found, so would have gone to some nearby town; but which one, he had no way of knowing. He visited a number of adjacent towns and made diligent enquiries at hotels, stores, and some private houses. Nothing came of this first week's search. A number of mining towns could easily be reached by train from the city. In these towns many people came and went without notice or comment. Dorian spent nearly a week in one of them, but he found no clue. He went to another. The girl would necessarily have to go to a hotel at first, so the searcher examined a number of hotel registers. She had been gone now about six months, so the search had to be in some books long since discarded, much to the annoyance of the clerks. Dorian left the second town for the third which was situated well up in the mountains. The weather was cold, and the snow lay two feet deep over the hills and valleys. He became disheartened at times, but always he reasoned that he must try a little longer; and then one day in a hotel register dated nearly five months back, he found this entry: "Carlia Davis." Dorian's heart gave a bound when he saw the name. Carlia was not a common name, and the handwriting was familiar. But why Davis? He examined the signature closely. The girl, unexperienced in the art of subterfuge, had started to write her name, and had gotten to the D in Duke, when the thought of disguise had come to her. Yes; there was an unusual break between that first letter and the rest of the name. Carlia had been here. He was on the right track, thank the Lord! Dorian enquired of the hotel clerk if he remembered the lady. Did he know anything about her? No; that was so long ago. His people came and went. That was all. But Carlia had been here. That much was certain. Here was at least a fixed point in the sea of nothingness from which he could work. His wearied and confused mind could at least come back to that name in the hotel register. He began a systematic search of the town. First he visited the small business section, but without results. Then he took up the residential district, systematically, so that he would not miss any. One afternoon he knocked on the door of what appeared to be one of the best residences. After a short wait, the door was opened by a girl, highly painted but lightly clad, who smiled at the handsome young fellow and bade him come in. He stepped into the hall and was shown into what seemed to be a parlor, though the parlors he had known had not smelled so of stale tobacco smoke. He made his usual inquiry. No; no such girl was here, she was sorry, but--the words which came from the carmine lips of the girl so startled Dorian that he stood, hat in hand, staring at her, and shocked beyond expression. He know, of course, that evil houses existed especially in mining towns, inhabited by corrupt women, but this was the first time he had ever been in such a place. When he realized where he was, a real terror seized him, and with unceremonious haste he got out and away, the girl's laughter of derision ringing in his ears. Dorian was unnerved. He went back to his room, his thoughts in a whirl, his apprehensions sinking to gloomy depths. What if Carlia should be in such a place? A cold sweat of suffering broke over him before he could drive away the thought. But at last he did get rid of it. His mind cleared again, and he set out determined to continued the search. However, he went no more into the houses by the invitation of inmates of doubtful character, but made his inquiries at the open door. Then it occurred to Dorian that Carlia, being a country bred girl and accustomed to work about farm houses, might apply to some of the adjacent farms down in the valley below the town for work. The whole country lay under deep snow, but the roads were well broken. Dorian walked out to a number of the farms and made enquiries. At the third house he was met by a pleasant faced, elderly woman who listened attentively to what he said, and then invited him in. When they were both seated, she asked him his name. Dorian told her. "And why are you interested in this girl?" she continued. "Has she been here?" he asked eagerly. "Never mind. You answer my question." Dorian explained as much as he thought proper, but the woman still appeared suspicious. "Are you her brother?" "No." "Her young man?" "Not exactly; only a dear friend." "Well, you look all right, but looks are deceivin'." The woman tried to be very severe with him, but somehow she did not succeed very well. She looked quite motherly as she sat with her folded hands in her ample lap and a shrewd look in her face. Dorian gained courage to say: "I believe you know something about the girl I am seeking. Tell me." "You haven't told me the name of the girl you are looking for." "Her name is Carlia Duke." "That isn't what she called herself." "Oh, then you do know." "This girl was Carlia Davis." "Yes--is she here!" "No." "Do you know where she is?" "No, I don't." Dorian's hopes fell. "But tell me what you know about her--you know something." "It was the latter part of August when she came to us. She had walked from town, an' she said she was wanting a place to work. As she was used to farm life, she preferred to work at a country home, she said." "Was she a dark-haired, rosy-cheeked girl?" "Her hair was dark, but there was no roses in her cheeks. There might have been once. I was glad to say yes to her for I needed help bad. Of course, it was strange, this girl comin' from the city a' wanting to work in the country. It's usually the other way." "Yes; I suppose so." "So I was a little suspicious." "Of what?" "That she hadn't come to work at all; though I'll say that she did her best. I tried to prevent her, but she worked right up to the last." "To the last? I don't understand?" "Don't you know that she was to be sick? That she came here to be sick?" "To be sick?" Dorian was genuinely at loss to understand. "At first I called her a cheat, and threatened to send her away; but the poor child pleaded so to stay that I hadn't the heart to turn her out. She had no where to go, she was a long way from home, an' so I let her stay, an' we did the best for her." Dorian, in the simplicity of his mind, did not yet realize what the woman was talking about. He let her continue. "We had one of the best doctors in the city 'tend her, an' I did the nursing myself which I consider was as good as any of the new-fangled trained nurses can do; but the poor girl had been under a strain so long that the baby died soon after it was born." "The baby?" gasped Dorian. "Yes," went on the woman, all unconsciously that the listener had not fully understood. "Yes, it didn't live long, which, I suppose, in such cases, is a blessing." Dorian stared at the woman, then in a dazed way, he looked about the plain farm-house furnishings, some details of which strangely impressed him. The woman went on talking, which seemed easy for her, now she had fairly started; but Dorian did not hear all she said. One big fact was forcing itself into his brain, to the exclusion of all minor realities. "She left a month ago," Dorian heard the woman say when again he was in a condition to listen. "We did our best to get her to stay, for we had become fond of her. Somehow, she got the notion that the scoundrel who had betrayed her had found her hiding place, an' she was afraid. So she left." "Where did she go? Did she tell you?" "No; she wouldn't say. The fact is, she didn't know herself. I'm sure of that. She just seemed anxious to hide herself again. Poor girl." The woman wiped a tear away with the corner of her apron. Dorian arose, thanked her, and went out. He looked about the snow-covered earth and the clouds which threatened storm. He walked on up to the road back to the town. He was benumbed, but not with cold. He went into his room, and, although it was mid-afternoon, he did not go out any more that day. He sat supinely on his bed. He paced the floor. He looked without seeing out of the window at the passing crowds. He could not think at all clearly. His whole being was in an uproar of confusion. The hours passed. Night came on with its blaze of lights in the streets. What could he do now? What should he do now? "Oh, God, help me," he prayed, "help me to order my thoughts, tell me what to do." If ever in his life Dorian had need of help from higher power, it was now. CHAPTER SEVENTEEN. Dorian had not found Carlia Duke; instead, he had found something which appeared to him to be the end of all things. Had he found her dead, in her virginal purity, he could have placed her, with Mildred, safely away in his heart and his hopes; but this!... What more could he now do? That he did not take the first train home was because he was benumbed into inactivity. The young man had never before experienced such suffering of spirit. The leaden weight on his heart seemed to be crushing, not only his physical being, but his spirit also into the depths of despair. As far back in his boyhood as he could remember, he had been taught the enormity of sexual sin, until it had become second nature for him to think of it as something very improbable, if not impossible, as pertaining to himself. And yet, here it was, right at the very door of his heart, casting its evil shadow into the most sacred precincts of his being. He had never imagined it coming to any of his near and dear ones, especially not to Carlia--Carlia, his neighbor, his chummy companion in fields and highways, his schoolmate. He pictured her in many of her wild adventures as a child, and in her softer moods as a grown-up girl. He saw again her dark eyes flash with anger, and then her pearly teeth gleam in laughter at him. He remembered how she used to run from him, and then at other times how she would cling to him as if she pleaded for a protection which he had not given. The weak had reached out to the strong, and the stronger one had failed. If 'remorse of conscience' is hell, Dorian tasted of its bitter depths, for it came to him now that perhaps because of his neglect, Carlia had been led to her fall. But what could he now do? Find her. And then, what? Marry her? He refused to consider that for a moment. He drove the thought fiercely away. That would be impossible now. The horror of what had been would always stand as a repellent specter between them.... Yes, he had loved her--he knew that now more assuredly than ever; and he tried to place that love away from him by a play upon words in the past tense; but deep down in his heart he knew that he was merely trying to deceive himself. He loved her still; and the fact that he loved her but could not marry her added fuel to the flames of his torment. That long night was mostly a hideous nightmare and even after he awoke from a fitful sleep next morning, he was in a stupor. After a while, he went out into the wintry air. It was Sunday, and the town was comparatively quiet. He found something to eat at a lunch counter, then he walked about briskly to try to get his blood into active circulation. Again he went to his room. Presently, he heard the ringing of church bells. The folks would be going to Sunday school in Greenstreet. He saw in the vision of his mind Uncle Zed sitting with the boys about him in his class. He saw the teacher's lifted hand emphasize the warning against sin, and then he seemed to hear a voice read: "For the Son of man is come to save that which is lost. "How think ye if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? "And if so be that he find it, verily, I say unto you, he rejoiceth more of that sheep than of the ninety and nine which went not astray." Dorian seemed to awaken with a start. Donning coat and hat, he went out again, his steps being led down the country road toward the farmhouse. He wanted to visit again the house where Carlia had been. Her presence there and her suffering had hallowed it. "Oh, how do you do?" greeted the woman, when she saw Dorian at the door. "Come in." Dorian entered, this time into the parlor which was warm, and where a man sat comfortably with his Sunday paper. "Father," said the woman, "this is the young man who was here yesterday." The man shook hands with Dorian and bade him draw up his chair to the stove. "I hope you'll excuse me for coming again," said Dorian; "but the fact of the matter is I seemed unable to keep away. I left yesterday without properly thanking you for what you did for my friend, Miss Carlia. I also want to pay you a little for the expense you were put to. I haven't much money with me, but I will send it to you after I get home, if you will give me your name and address." The farmer and his wife exchanged glances. "Why, as to that," replied the man, "nothing is owing us. We liked the girl. We think she was a good girl and had been sinned against." "I'm sure you are right," said Dorian. "As I said, I went away rather abruptly yesterday. I was so completely unprepared for that which I learned about her. But I'm going to find her if I can, and take her home to her parents." "Where do you live!" asked the man. Dorian told him. "Are you a 'Mormon'?" "Yes, sir." "And not ashamed of it!" "No; proud of it--grateful, rather." "Well, young man, you look like a clean, honest chap. Tell me why you are proud to be a 'Mormon'." Dorian did his best. He had had very little experience in presenting the principles of the gospel to an unbeliever, but Uncle Zed's teachings, together with his own studies, now stood him well in hand. "Well," commented the farmer, "that's fine. You can't be a very bad man if you believe in and practice all what you have been telling us." "I hope I am not a bad man. I have some light on the truth, and woe is me if I sin against that light." The farmer turned to his wife. "Mother," he said, "I think you may safely tell him." Dorian looked enquiringly at the woman. "It's this," she said. "My husband brought home a postcard from the office last evening after you had left--a card from Miss Davis, asking us to send her an article of dress which she had forgotten. Here is the card. The address may help you to find her. I am sure you mean no harm to the girl." Dorian made note of the address, as also that of the farmer's with whom he was visiting. Then he arose to go. "Now, don't be in such a hurry," admonished the man. "We'll have dinner presently." Dorian was glad to remain, as he felt quite at home with these people, Mr. and Mrs. Whitman. They had been good to Carlia. Perhaps he could learn a little more about her. The dinner was enjoyed very much. Afterward, Mrs. Whitman, encouraged by Dorian's attentiveness, poured into his willing ear all she had learned of the girl he was seeking; and before the woman ceased her freely-flowing talk, a most important item had been added to his knowledge of the case. Carlia, it seems, had gone literally helpless to her downfall. "Drugged" was the word Mrs. Whitman used. The villainy of the foul deed moved the young man's spirit to a fierce anger against the wretch who had planned it, and the same time his pity increased for the unfortunate victim. As Dorian sat there and listened to the story which the woman had with difficulty obtained from the girl, he again suffered the remorse of conscience which comes from a realization of neglected duty and disregarded opportunity. It was late in the afternoon before he got back to the town. The next day Dorian made inquiries as to how he could reach the place indicated by the address, and he learned that it was a ranch house well up in the mountains. There was a daily mail in that direction, except when the roads and the weather hindered; and it seemed that these would now be hinderances. The threatened storm came, and with it high wind which piled the snow into deep, hard drifts, making the mountain road nearly impassible. Dorian found the mail-carrier who told him that it would be impossible to make a start until the storm had ceased. All day the snow fell, and all day Dorian fretted impatiently, and was tempted to once more go out to Mr. and Mrs. Whitman; but he did not. Christmas was only three days off. He could reach home and spend the day with his mother, but there would be considerable expense, and he felt as if he must be on the ground so that at the soonest possible moment he could continue on the trail which he had found. The pleasure of the home Christmas must this time be sacrificed, for was not he in very deed going into the mountains to seek that which was lost. The storm ceased toward evening, but the postman would not make a start until next morning. Dorian joined him then, and mounted beside him. The sky was not clear, the clouds only breaking and drifting about as if in doubt whether to go or to stay. The road was heavy, and it was all the two horses could do to draw the light wagon with its small load. Dorian wondered how Carlia had ever come that way. Of course, it had been before the heavy snow, when traveling was not so bad. "Who lives at this place?" asked Dorian of the driver, giving the box number Carlia had sent. "That? Oh, that's John Hickson's place." "A rancher?" "No; not exactly. He's out here mostly for his health." "Does he live here in the mountains the year around?" "Usually he moves into town for the winter. Last year the winter was so mild that he decided to try to stick one through; but surely, he's got a dose this time. Pretty bad for a sick man, I reckon." "Anybody with him?" "Wife and three children--three of the cutest kiddies you ever saw. Oh, he's comfortable enough, for he's got a fine house. You know, it's great out here among the pine hills in the summer; but just now, excuse me." "Is it far?" "No." The driver looked with concern at the storm which was coming again down the mountain like a great white wave. "I think perhaps we'll have to stop at the Hickson's tonight," he said. The travelers were soon enwrapped in a swirling mantle of snow. Slowly and carefully the dug-ways had to be traversed. The sky was dense and black. The storm became a blizzard, and the cold became intense. The men wrapped themselves in additional blankets. The horses went patiently on, the driver peering anxiously ahead; but it must have been well after noon before the outlines of a large building near at hand bulked out of the leaden sky. "I'm glad we're here," exclaimed the driver. "Where?" asked Dorian. "At Hickson's." They drove into the yard and under a shed where the horses were unhitched and taken into a stable. A light as if from a wood fire in a grate danced upon the white curtain of the unshaded windows. With his mail-bag, the driver shuffled his way through the snow to the kitchen door and knocked. The door opened immediately and Mrs. Hickson, recognizing the mail-driver, bade him come in. Two children peered curiously from the doorway of another room. Dorian a little nervously awaited the possibility of Carlia's appearing. It was pleasant to get shelter and a warm welcome in such weather. After the travelers had warmed themselves by the kitchen stove, they were invited into another room to meet Mr. Hickson, who was reclining in a big arm chair before the grate. He welcomed them without rising, but pointed them to chairs by the fire. They talked of the weather, of course. Mr. Hickson reasoned that it was foolish to complain about something which they could not possible control. Dorian was introduced as a traveler, no explanation being asked or given as to his business. He was welcome. In fact, it was a pleasure, said the host, to have company even for an evening, as very few people ever stopped over night, especially in the winter. Dorian soon discovered that this man was not a rough mountaineer, but a man of culture, trying to prolong his earth-life by the aid of mountain air, laden with the aroma of the pines. The wife went freely in and out of the room, the children also; but somewhat to Dorian's surprise, no Carlia appeared. If she were there in the house, she surely would be helping with the meal which seemed to be in the way of preparation. The storm continued all afternoon. There could be no thought of moving on that day. And indeed, it was pleasant sitting thus by the blazing log in the fireplace and listening, for the most part, to the intelligent talk of the host. The evening meal was served early, and the two guests ate with the family in the dining room. Still no Carlia. When the driver went out to feed his horses and to smoke his pipe, and Mr. Hickson had retired, the children, having overcome some of their timidity, turned their attention to Dorian. The girl, the oldest, with dark hair and rosy cheeks, reminded him of another girl just then in his thoughts. The two small boys were chubby and light haired, after the mother. When Dorian managed to get the children close to him, they reminded him that Christmas was only one day distant. Did he live near by? Was he going home for Christmas? What was Santa Claus going to bring him? Dorian warmed to their sociability and their clatter. He learned from them that their Christmas this year would likely be somewhat of a failure. Daddy was sick. There was no Christmas tree, and they doubted Santa Claus' ability to find his way up in the mountains in the storm. This was the first winter they had been here. Always they had been in town during the holidays, where it was easy for Santa to reach them; but now--the little girl plainly choked back the tears of disappointment. "Why, if it's a Christmas tree you want," said Dorian, "that ought to be easy. There are plenty up on the nearby hills." "Yes; but neither papa nor mama nor we can get them." "But I can." "Oh, will you? Tomorrow?" "Yes; tomorrow is Christmas Eve. We'll have to have it then." The children were dancing with glee as the mother came in and learned what had been going on. "You mustn't bother the gentleman," she admonished, but Dorian pleaded for the pleasure of doing something for them. The mother explained that because of unforeseen difficulties the children were doomed to disappointment this holiday season, and they would have to be satisfied with what scanty preparation could be made. "I think I can help," suggested the young man, patting the littlest confiding fellow on the head. "We cannot go on until tomorrow, I understand, and I should very much like to be useful." The big pleading eyes of the children won the day. They moved into the kitchen. All the corners were ransacked for colored paper and cloth, and with scissors and flour paste, many fantastic decorations were made to hang on the tree. Corn was popped and strung into long white chains. But what was to be done for candles? Could Dorian make candles? He could do most everything, couldn't he? He would try. Had they some parafine, used to seal preserve jars. Oh, yes, large pieces were found. And this with some string was soon made into some very possible candles. The children were intensely interested, and even the mail-driver wondered at the young man's cleverness. They had never seen anything like this before. The tree and its trimmings had always been bought ready for their use. Now they learned, which their parents should have known long ago, that there is greater joy in the making of a plaything than in the possession of it. The question of candy seemed to bother them all. Their last hopes went when there was not a box of candy in the postman's bag. What should they do for candy and nuts and oranges and-- "Can you make candy?" asked the girl of Dorian as if she was aware she was asking the miraculous. "Now children," warned the happy mother. "You have your hands full" she said to Dorian. "There's no limit to their demands." Dorian assured her that the greater pleasure was his. "Tomorrow," he told the clammering children, "we'll see what we can do about the candy." "Chocolates?" asked one. "Caramels," chose another. "Fudge," suggested the third. "All these?" laughed Dorian. "Well, we'll see-tomorrow," and with that the children went to bed tremulously happy. The next morning the sun arose on a most beautiful scene. The snow lay deep on mountain and in valley. It ridged the fences and trees. Paths and roads were obliterated. The children were awake early. As Dorian dressed, he heard them scampering down the stairs. Evidently, they were ready for him. He looked out of the window. He would have to make good about that tree. As yet, Dorian had found no traces of the object of his search. He had not asked direct questions about her, but he would have to before he left. There seemed some mystery always just before him. The mail-driver would not be ready to go before noon, so Dorian would have time to get the tree and help the children decorate it. Then he would have to find out all there was to know about Carlia. Surely, she was somewhere in the locality. After breakfast, Dorian found the axe in the wood-shed, and began to make his way through the deep snow up the hill toward a small grove of pine. Behind the shoulder of a hill, he discovered another house, not so large as Mr. Hickson's, but neat and comfortably looking. The blue smoke of a wood fire was rising from the chimney. A girl was vigorously shoveling a path from the house to the wood-pile. She was dressed in big boots, a sweater, and a red hood. She did not see Dorian until he came near the small clearing by the house. Straightening from her work, she stood for a moment looking intently at him. Then with a low, yet startled cry, she let the shovel fall, and sped swiftly back along the newly-made path and into the house. It was Carlia. CHAPTER EIGHTEEN. Dorian stood knee-deep in the snow and watched the girl run back into the house. In his surprise, he forgot his immediate errand. He had found Carlia, found her well and strong; but why had she run from him with a cry of alarm? She surely had recognized him; she would not have acted thus toward a stranger. Apparently, she was not glad to see him. He stood looking at the closed door, and a feeling of resentment came to him. Here he had been searching for her all this time, only to be treated as if he were an unwelcome intruder. Well, he would not force himself on her. If she did not want to see him, why annoy her? He could go back, tell her father where she was, and let him come for her. He stood, hesitating. The door opened again and a woman looked out inquiringly at the young man standing in the snow with an axe on his shoulder. Dorian would have to offer a word of explanation to the woman, at least, so he stepped into the path toward the house. "Good morning," he said, lifting his hat. "I'm out to get a Christmas tree for the children over there, and it seems I have startled the young lady who just ran in." "Yes," said the woman. "I'm sorry to have frightened her, but I'm glad to have found her. You see, I've been searching for her." The woman stood in the doorway, saying nothing, but looking with some suspicion at the young man. "I should like to see her again," continued Dorian. "Tell her it's Dorian Trent." "I'll tell her," said the woman as she withdrew and closed the door. The wait seemed long, but it was only a few minutes when the door opened and Dorian was invited to come in. They passed through the kitchen into the living room where a fire was burning in a grate. Dorian was given a chair. He could not fail to see that he was closely observed. The woman went into another room, but soon returned. "She'll be in shortly," she announced. "Thank you." The woman retired to the kitchen, and presently Carlia came in. She had taken off her wraps and now appeared in a neat house dress. As she stood hesitatingly by the door. Dorian came with outstretched hands to greet her; but she was not eager to meet him, so he went back to his chair. Both were silent. He saw it was the same Carlia, with something added, something which must have taken much experience if not much time to bring to her. The old-time roses, somewhat modified, were in her cheeks, the old-time red tinted the full lips; but she was more mature, less of a girl and more of a woman; and to Dorian she was more beautiful than ever. "Carlia," he again ventured, "I'm glad to see you; but you don't seem very pleased with your neighbor. Why did you run from me out there?" "You startled me." "Yes; I suppose I did. It was rather strange, this coming so suddenly on to you. I've been looking for you quite a while." "I don't understand why you have been looking for me." "You know why, Carlia." "I don't." "You're just talking to be talking--but here, this sounds like quarreling, and we don't want to do that so soon, do we?" "No, I guess not." "Won't you sit down." The girl reached for a chair, then seated herself. "The folks are anxious about you. When can you go home?" "I'm not going home." "Not going home? Why not? Who are these people, and what are you doing here?" "These are good people, and they treat me fine. I'm going to stay--here." "But I don't see why. Of course, it's none of my business; but for the sake of your father and mother, you ought to go home." "How--how are they!" "They are as well as can be expected. You've never written them, have you, nor ever told where you were. They do not know whether you are dead or alive. That isn't right." The girl turned her bowed head slightly, but did not speak, so he continued: "The whole town has been terribly aroused about you. You disappeared so suddenly and completely. Your father has done everything he could think of to find you. When he gave up, I took up the task, and here you are in the hills not so far from Greenstreet." Carlia's eyes swam with tears. The kitchen door opened, and the woman looked at Carlia and then at Dorian. "Breakfast is ready," she announced. "Come, Miss Davis, and have your friend come too." Dorian explained that he had already eaten. "Please excuse me just now," pleaded Carlia, to the woman. "Go eat your breakfast without me. Mrs. Carlston, this is Mr. Trent, a neighbor of ours at my home. I was foolish to be so scared of him. He--he wouldn't hurt anyone." She tried bravely to smile. Alone again, the two were ill at ease. A flood of memories, a confusion of thoughts and feelings swept over Dorian. The living Carlia in all her attractive beauty was before him, yet back of her stood the grim skeleton. Could he close his eyes to that? Could he let his love for her overcome the repulsion which would arise like a black cloud into his thoughts? Well, time alone would tell. Just now he must be kind to her, he must be strong and wise. Of what use is strength and wisdom if it is unfruitful at such times as these? Dorian arose to his feet and stood in the strength of his young manhood. He seemed to take Carlia with him, for she also stood looking at him with her shining eyes. "Well, Carlia," he said, "go get your breakfast, and I'll finish my errand. You see, the storm stopped the mail carrier and me and we had to put up at your neighbour's last night. There I found three children greatly disappointed in not having their usual Christmas tree. I promised I would get them one this morning, and that's what I was out for when I saw you. You know, Carlia, it's Christmas Eve this morning, if you'll allow that contradiction." "Yes, I know." "I'll come back for you. And mind, you do not try to escape. I'll be watching the house closely. Anyway," he laughed lightly, "the snow's too deep for you to run very far." "O, Dorian--" "Yes." He came toward her, but she with averted face, slipped toward the kitchen door. "I can't go home, I can't go with you--really, I can't," she said. "You go back home and tell the folks I'm all right now, won't you, please." "We'll talk about that after a while. I must get that tree now, or those kiddies will think I am a rank impostor." Dorian looked at his watch. "Why, it's getting on toward noon. So long, for the present." Dorian found and cut a fairly good tree. The children were at the window when he appeared, and great was their joy when they saw him carry it to the woodshed and make a stand for it, then bring it in to them. The mail carrier was about ready to continue his journey, and he asked Dorian if he was also ready. But Dorian had no reason for going on further; he had many reasons for desiring to remain. And here was the Christmas tree, not dressed, nor the candy made. How could he disappoint these children? "I wonder," he said to the mother, "if it would be asking too much to let me stay here until tomorrow. I'm in no hurry, and I would like to help the children with the tree, as I promised. I've been hindered some this morning, and--" "Stay," shouted the children who had heard this. "Stay, do stay." "You are more than welcome," replied Mrs. Hickson; "but I fear that the children are imposing on you." Dorian assured her that the pleasure was his, and after the mail carrier had departed, he thought it wise to explain further. "A very strange thing has happened," said Dorian. "As I was going after the tree for the children, I met the young lady who is staying at Mrs. Carlston." "Miss Davis." "Yes; she's a neighbor of mine. We grew up together as boy and girl. Through some trouble, she left home, and--in fact, I have been searching for her. I am going to try to get her to go home to her parents. She--she could help us with our tree dressing this evening." "We'd like to have both our neighbors visit with us," said Mrs. Hickson; "but the snow is rather deep for them." By the middle of the afternoon Dorian cleared a path to the neighboring house, and then went stamping on to the porch. Carlia opened the door and gave him a smiling welcome. She had dressed up a bit, he could see, and he was pleased with the thought that it was for him. Dorian delivered the invitation to the two women. Carlia would go immediately to help, and Mrs. Carlston would come later. Carlia was greeted by the children as a real addition to their company. "Did you bring an extra of stockings?" asked Mrs. Hickson of her. "An up-to-date Santa Claus is going to visit us tonight, I am sure." She glanced toward Dorian, who was busy with the children and the tree. That was a Christmas Eve long to be remembered by all those present in that house amid solitude of snow, of mountain, and of pine forests. The tree, under the magic touches of Dorian and Carlia grew to be a thing of beauty, in the eyes of the children. The home-made candles and decorations were pronounced to be as good as the "boughten ones." And the candy--what a miracle worker this sober-laughing, ruddy-haired young fellow was! Carlia could not resist the spirit of cheer. She smiled with the older people and laughed with the children. How good it was to laugh again, she thought. When the tree was fully ablaze, all, with the exception of Mr. Hickson joined hands and danced around it. Then they had to taste of the various and doubtful makings of candies, and ate a bread-pan of snow-white popcorn sprinkled with melted butter. Then Mr. Hickson told some stories, and his wife in a clear, sweet voice led the children in some Christmas songs. Oh, it was a real Christmas Eve, made doubly joyful by the simple helpfulness and kindness of all who took part. At the close of the evening, Dorian escorted Mrs. Carlston and Carlia back to their house, and the older woman graciously retired, leaving the parlor and the glowing log to the young people. They sat in the big armchairs facing the grate. "We've had a real nice Christmas Eve, after all," said he. "Yes." "Our Christmas Eves at home are usually quiet. I'm the only kid there, and I don't make much noise. Frequently, just mother and Uncle Zed and I made up the company; and then when we could get Uncle Zed to talking about Jesus, and explain who He was, and tell his story before He came to this earth as the Babe of Bethlehem, there was a real Christmas spirit present. Yes; I believe you were with us on one of these occasions." "Yes, I was." Dorian adjusted the log in the grate. "Carlia, when shall we go home?" he asked. "How can I go home?" "A very simple matter. We ride on the stage to the railroad, and then--" "O! I do not mean that. How can I face my folks, and everybody?" "Of course, people will be inquisitive, and there will be a lot of speculation; but never mind that. Your father and mother will be mighty glad to get you back home, and I am sure your father will see to it that you--that you'll have no more cause to run away from home." "What--what?" "Why, he'll see that you do not have so much work--man's work, to do. Yes, regular downright drudgery it was. Why, I hardly blame you for running away, that is, taking a brief vacation." He went on talking, she looking silently into the fire. "But now," he said finally, "you have had a good rest, and you are ready to go home." She sat rigidly looking at the glow in the grate. He kept on talking cheerfully, optimistically, as if he wished to prevent the gloom of night to overwhelm them. Then, presently, the girl seemed to shake herself free from some benumbing influence, as she turned to him and said: "Dorian, why, really why have you gone to all this trouble to find me?" "Why, we all wanted to know what had become of you. Your father is a changed man because of your disappearance, and your mother is nearly broken hearted." "Yes, I suppose so; but is that all?" "Isn't that enough?" "No." "Well, I--I--" "Dorian, you're neither dull nor stupid, except in this. Why did not someone else do this hunting for a lost girl? Why should it be you?" Dorian arose, walked to the window and looked out into the wintry night. He saw the shine of the everlasting stars in the deep blue. He sensed the girl's pleading eyes sinking into his soul as if to search him out. He glimpsed the shadowy specter lurking in her background. And yet, as he fixed his eyes on the heavens, his mind cleared, his purpose strengthened. As he turned, there was a grim smile on his face. He walked back to the fire-place and seated himself on the arm of Carlia's chair. "Carlia," he said, "I may be stupid--I am stupid--I've always been stupid with you. I know it. I confess it to you. I have not always acted toward you as one who loves you. I don't know why--lay it to my stupidity. But, Carlia, I do love you. I have always loved you. Yes, ever since we were children playing in the fields and by the creek and the ditches. I know now what that feeling was. I loved you then, I love you now." The girl arose mechanically from her chair, reached out as if for support to the mantle. "Why, Oh, why did you not tell me before--before"--she cried, then swayed as if to a fall. Dorian caught her and placed her back in the seat. He took her cold hands, but in a moment, she pulled them away. "Dorian, please sit down in this other chair, won't you?" Dorian did as she wanted him to do, but he turned the chair to face her. "I want you to believe me, Carlia." "I am trying to believe you." "Is it so hard as all that?" "What I fear is that you are doing all this for me out of the goodness of your heart. Listen, let me say what I want to say--I believe I can now.... You're the best man I know. I have never met anyone as good as you, no, not even my father--nobody. You're far above me. You always have been willing to sacrifice yourself for others; and now--what I fear is that you are just doing this, saying this, out of the goodness of your heart and not because you really--really love me." "Carlia, stop--don't." "I know you, Dorian. I've heard you and Uncle Zed talk, sometimes when you thought I was not listening. I know your high ideals of service, how you believe it is necessary for the higher to reach down to help and save the lower. Oh, I know, Dorian; and it is this that I think of. You cannot love poor me for my sake, but you are doing this for fear of not doing your duty. Hush--Listen! Not that I don't honor you for your high ideals--they are noble, and belong to just such as I believe you are. Yes, I have always, even as a child, looked up to you as someone big and strong and good--Yes, I have always worshiped you, loved you! There, you know it, but what's the use!" Dorian moved his chair close to her, then said: "You are mistaken, of course, in placing my goodness so high, though I've always tried to do the right by everybody. That I have failed with you is evidence that I am not so perfect as you say. But now, let's forget everything else but the fact that we love each other. Can't we be happy in that?" The roses faded from Carlia's cheeks, though coaxed to stay by the firelight. "My dear," he continued, "we'll go home, and I'll try to make up to you my failings. I think I can do that, Carlia, when you become my wife." "I can't, Dorian, Oh, I can't be that." "Why not Carlia?" "I can't marry you. I'm not--No, Dorian." "In time, Carlia. We will have to wait, of course; but some day"--he took her hands, and she did not seem to have power to resist--"some day" he said fervently, "you are going to be mine for time and for eternity." They looked into each others faces without fear. Then: "Go now, Dorian" she said. "I can't stand any more tonight. Please go." "Yes; I'll go. Tomorrow, the stage comes again this way, and we'll go with it. That's settled. Goodnight." They both arose. He still held her hands. "Goodnight," he repeated, and kissed her gently on the cheek. CHAPTER NINETEEN. The sudden return of Carlia Duke to her home created as much talk as her disappearance had done. Dorian was besieged with enquirers whom he smilingly told that he had just come across her taking a little vacation up in the hills. What, in the hills in the depths of winter? Why, yes; none but those who have tried it know the comfort and the real rest one may obtain shut out by the snow from the world, in the solitude of the hills. He told as little as possible of the details of his search, even to Carlia's parents. Any unpleasant disclosures would have to come from her to them, he reasoned. Not being able to get Dorian talking about the case, the good people of Greenstreet soon exhausted their own knowledge of the matter, so in a short time, the gossip resumed its every-day trend. Hardly a day passed without Dorian spending some time with Carlia. She would not go to Sunday School or to Mutual, and it was some time before he could convince her that it was a matter of wisdom as well as of right that she should attend some of the public ward meetings. Frequently, he took his book to the Duke home and read aloud to Carlia. This she enjoyed very much. Sometimes the book was a first class novel, but oftener it was a scientific text or a religions treatise. Carlia listened attentively to his discussion of deep problems, and he was agreeably surprised to learn that she could readily follow him in the discussion of these themes; so that the long winter evenings spent with her either at her home or at his own became a source of great inspiration to the young man who had not lost sight or the mission assigned to him by the beloved Uncle Zed. Dorian talked freely to Carlia on how he might best fulfill the high destiny which seemed to lay before him; and Carlia entered enthusiastically into his plans. "Fine, fine," she would say. "Carry it out. You can do it." "With your help, Carlia." "I'll gladly help you all I can; but that is so little; what can I do?" "Trust me, have faith in me; and when the time comes, marry me." This was usually the end of the conversation for Carlia; she became silent unless he changed the subject. Dorian, naturally undemonstrative, was now more careful than ever in his love making. The intimacy between them never quite returned to the earlier state. Complete forgetfulness of what had been, was, of course, impossible, either for Carlia or for Dorian; but he tried manfully not to let the "specter" come too often between him and the girl he loved. He frequently told her that he loved her, but it was done by simple word or act. Dorian's greater knowledge gave him the advantage over her. He was bound by this greater knowledge to be the stronger, the wiser, the one who could keep all situations well in hand. One evening, when Carlia was unusually sweet and tempting, he asked if he might kiss her goodnight. She set her face as if it were hard to deny him, but she finally said: "No; you must not." "Why not, Carlia?" "We're not engaged yet." "Carlia!" "We are not. I have never promised to marry you, have I?" She smiled. "No; I guess not; but that's understood." "Don't be so sure." "There are some things definitely fixed without the spoken word." "Good night, Dorian." She was smiling still. "Good night, Carlia." Their hands met and clasped, atoning the best they could for the forbidden kiss. One evening when the feeling of spring was in the air, Dorian was going to call on Carlia, when he heard the approach of an automobile. As it turned into the bystreet, leading to the Duke home, Dorian saw the driver to be Mr. Jack Lamont. Dorian kept in the road, and set his face hard. As the machine had to stop to prevent running over him, Dorian turned, walked deliberately to the side of the car, and looking steadily into Mr. Lamont's face, said: "I'm going to Mr. Duke's also. If I find you there, I'll thrash you within an inch of your life. Drive on." For a moment, the two glared at each other, then the automobile went on--on past the Duke house toward town. When Dorian arrived at his destination, Carlia greeted him with: "Dorian, what's the matter?" "Nothing," he laughed. "You're as pale as a ghost." "Am I? Well, I haven't seen any ghosts--Say, mother wants you to come to supper. She has something you specially like. Can you?" "Sure, she can," answered her mother, for she was glad to have Carlia out away from the work which she was determined to stick to closer than ever. Carlia was pleased to go, and kept up a merry chatter until she saw that Dorian was exceptionally sober-minded. She asked him what was the matter with him, but he evaded. His thoughts were on the man whom he had prevented from calling at her home that evening. What was his errand? What was in the scoundrel's mind? Dorian struggled to put away from him the dark thoughts which had arisen because of his recent encounter with Mr. Lamont. All the evening at home and during their walk back he was unusually silent, and Carlia could only look at him with questioning anxiety. Spring, once started, came on with a rush. The melting snow filled the river with a muddy flood; the grass greened the slopes; the bursting willows perfumed the air; the swamp awakened to the warm touch of the sun. Dorian's busy season also began. As soon as the roads were passible, Dorian drove up to his dry-farm. On one of these first trips he fell in with a company of his neighboring dry-farmers, and they traveled together. While they were stopping for noon at a small hotel in the canyon, a rain storm came up, which delayed them. They were not impatient, however, as the moisture was welcome; so the farmers rested easily, letting their horses eat a little longer than usual. The conversation was such which should be expected of Bishop's counselors, president of Elders' quorums, and class leaders in the Mutual, which these men were. On this occasion some of the always-present moral problems were discussed. Dorian was so quiet that eventually some one called on him for an opinion. "I don't think I can add anything to the discussion," replied Dorian. "Only this, however: One day in Sunday school Uncle Zed painted the terrors of sin to us boys in such colours that I shall never forget it. The result in my case is that I have a dreadful fear of moral wrong doing. I am literally scared, I--" Dorian turned his eyes to the darkened doorway. Mr. Jack Lamont stood there with a cynical expression on his face. His hat was tilted back on his head, and a half-smoked cigarette sagged from his lips. The genial warmth of the room seemed chilled by the newcomer's presence. "G'day, gentlemen," said Mr. Lamont. "Mr. Trent, here, is afraid, I understand." The men arose. Outside the clouds were breaking. Dorian stepped forward, quite close to Jack Lamont. "Yes, I am afraid," said Dorian, his face white with passion, "but not of what you think, not of what you would be afraid, you dirty, low, scoundrel!" Lamont raised a riding whip he had in his hand, but the men interfered, and they all moved outside into the yard. Dorian, still tense with anger, permitted himself to be taken to the teams where they began hitching up. Dorian soon had himself under control, yet he was not satisfied with the matter ending thus. Quietly slipping back to where Mr. Lamont stood looking at the men preparing to drive on, he said, "I want a word with you." The other tried to evade. "Don't try to get away until I'm through with you. I want to tell you again what a contemptible cur you are. No one but a damned scoundrel would take advantage of a girl as you did, and then leave her to bear her shame alone." "Do you mean Carlia--" "Don't utter her name from your foul lips." "For if you do, I might say, what have I got to do with that? You were her lover, were you not? you were out with her in the fields many times until midnight, you--" The accusing mouth closed there, closed by the mighty impact of Dorian's fist. The blood spurted from a gashed lip, and Mr. Lamont tried to defend himself. Again Dorian's stinging blow fell upon the other's face. Lamont was lighter than Dorian, but he had some skill as a boxer which he tried to bring into service; but Dorian, mad in his desire to punish, with unskilled strength fought off all attacks. They grappled, struggled, and fell, to arise again and give blow for blow. It was all done so suddenly, and the fighting was so fierce, that Dorian's fellow travelers did not get to the scene before Jack Lamont lay prone on the ground from Dorian's finishing knockout blow. "Damn him!" said Dorian, as he shook himself back into a somewhat normal condition and spat red on the ground. "He's got just a little of what's been coming to him for a long time. Let him alone. He's not seriously hurt. Let's go." CHAPTER TWENTY. On a Saturday afternoon in early July Dorian and a neighbor were coming home from a week's absence up in the hills. They were on horseback, and therefore they cut across by way of the new road in course of construction between Greenstreet and the city. The river was high. The new bridge was not yet open for traffic, but horses could safely cross. As the two riders passed to the Greenstreet side, they saw near the bridge down on the rocks by the rushing river, an automobile, overturned and pretty well demolished. Evidently, someone had been trying to reach the bridge, had missed the road, and had gone over the bank, which at this point was quite steep. The two men stopped, dismounted, and surveyed the wreck. Someone was under the car, dead or alive, they could not tell. Dorian unslung his rope from his saddle, and took off his coat. "I'll go down and see," he said. "Be careful," admonished the other, "if you slip into the river, you'll be swept away." Dorian climbed down to where the broken machine lay. Pinned under it with his body half covered by the water was Mr. Jack Lamont. He was talking deliriously, calling in broken sentences for help. Dorian's hesitancy for an instant was only to determine what was the best thing to do. "Hold on a bit longer, Mr. Lamont," said Dorian; but it was doubtful whether the injured man understood. He glared at his rescuer with unseeing eyes. Part of the automobile was already being moved by the force of the stream, and there was danger that the whole car, together with the injured man, would be swept down the stream. Dorian, while clinging to the slippery rocks, tried to pull the man away, but he was so firmly pinned under the wreck that he could not be moved. Dorian then shouted to his companion on the bank to bring the rope and come to his assistance; but even while it was being done, a great rush of water lifted the broken car out into the stream. Lamont was released, but he was helpless to prevent the current from sweeping him along. Dorian reached for the man, but missed him and stepped into a deep place. He went in to his arms, but he soon scrambled on to a shallower point where he regained his balance. The unconscious Lamont was beginning to drift into the current and Dorian knew that if he was to be saved he must be prevented from getting into the grasp of the mid-stream. Dorian took desperate chances himself, but his mind was clear and his nerves were steady as he waded out into the water. His companion shouted a warning to him from the bank, but he heeded it not. Lamont's body was moving more rapidly, so Dorian plunged after it, and by so doing got beyond wading depths. He did not mind that as he was a good swimmer, and apparently, Mr. Lamont was too far gone to give any dangerous death grip. Dorian got a good hold of the man's long hair and with the free arm he managed to direct them both to a stiller pool lower down where by the aid of his companion, he pulled Lamont out of the water and laid him on the bank. He appeared to be dead, but the two worked over him for some time. No other help appeared, so once more they tried all the means at their command to resuscitate the drowned. "I think he's gone," said Dorian's companion. "It seems so. He's received some internal injury. He was not drowned." "Who is he, I wonder." "His name is Jack Lamont." "Do you know him?" "I know him. Yes; let's carry him up the bank. We'll have to notify somebody." The man was dead when he was laid on the soft warm grass. Dorian covered the lifeless form with his own coat. "I'll stay here," suggested Dorian's companion, "while you go and telephone the police station in the city. Then you go right on home and get into some dry clothes." Dorian did as he was told. After reaching the nearest telephone, and delivering his message, he went on home and explained to his mother what had happened. Then he changed his clothes. "What a terrible thing!" exclaimed his mother. "And you also might have been drowned." "Oh, no; I was all right. I knew just what I could do. But the poor fellow. I--I wish I could have saved him. It might have been a double salvation for him." The mother did not press him for further explanations, for she also had news to tell. As soon as Dorian came from his room in his dry clothes, she asked him if he had seen Brother Duke on the way. "No, mother; why?" "Well, he was here not long ago, asking for you. Carlia, it seems, has had a nervous break down, and the father thinks you can help." "I'll go immediately." "You'll have some supper first. It will take me only a moment to place it on the table." "No, mother, thank you; after I come back; or perhaps I'll eat over there. Don't wait for me." He was out of the house, and nearly running along the road. Dorian found Carlia's father and mother under great mental strain. "We're so glad you came," they said; "we're sure you can help her." "What is the matter!" "We hardly know. We don't understand. This afternoon--that Mr. Jack Lamont--you remember him--he used to come here. Well, he hasn't been around for over a year, for which we were very thankful, until this afternoon when he came in his automobile. Carlia was in the garden, and she saw him drive up to the gate. When he alighted and came toward her, she seemed frightened out of her wits, for she ran terror stricken into the house. She went up to her bedroom and would not come down." "He did not see her, then, to talk to her?" "No; he waited a few moments only, then drove off again." "Where is Carlia now?" "Still up in her room." "May I go up to her?" "Yes; but won't you have her come down?" "No, I'd rather go up there, if you don't mind." "Not at all. Dorian, you seem the only help we have." He went through the living room to the stairway. He noticed that the bare boards of the stairs had been covered with a carpet, which made his ascending steps quite noiseless. Everything was still in Carlia's room. The door was slightly ajar, so he softly pushed it open. Carlia was lying on her bed asleep. Dorian tiptoed in and stood looking about. The once bare, ugly room had been transformed into quite a pretty chamber, with carpet and curtains and wall-paper and some pretty furniture. The father had at last done a sensible thing for his daughter. Carlia slept on peacefully. She had not even washed away the tear-stains from her cheeks, and her nut-brown hair lay in confusion about her head. Poor, dear girl! If there ever was a suffering penitent, here was one. In a few moments, the girl stirred, then sensing that someone was in the room, she awoke with a start, and sprang to her feet. "It's only Dorian," said he. "Oh!" she put her hand to her head, brushing back her hair. "Dorian, is it you?" "Sure, in real flesh and blood and rusty-red hair." He tried to force cheerfulness into his words. "I'm so glad, so glad it's you." "And I'm glad that you're glad to see me." "Has he gone? I'm afraid of him." "Afraid of whom, Carlia?" "Don't you know? Of course you don't know. I--" "Sit down here, Carlia." He brought a chair; but she took it nearer the open window, and he pushed up the blind that the cool air might the more freely enter. The sun was nearing the western hills, and the evening sounds from the yard came to them. He drew a chair close to hers, and sat down by her, looking silently into the troubled face. "I'm a sight," she said, coming back to the common, everyday cares as she tried to get her hair into order. "No, you're not. Never mind a few stray locks of hair. Never mind that tear-stained face. I have something to tell you." "Yes?" "You said you were afraid, afraid of Mr. Jack Lamont." "Yes," she whispered. "Well, you never need be afraid of him again." "I--I don't understand." "Jack Lamont is dead." She gave a startled cry. "Dorian--you--?" "No; I have not killed him. He was and is in the hands of the Lord." Then he told her what had happened that afternoon. Carlia listened with staring eyes and bated breath. And Dorian had actually risked his life in an attempt to save Jack Lamont! If Dorian only had known! But he would never know, never now. She had heard of the fight between Dorian and Lamont, as that had been common gossip for a time; but Carlia had no way of connecting that event with herself or her secret, as no one had heard what words passed between them that day, and Dorian had said nothing. And now he had tried to save the life of the man whom he had so thoroughly trounced. "What a puzzle he was! And yet what a kind, open face was his, as he sat there in the reddening evening light telling her in his simple way what he had done. What did he know, anyway? For it would be just like him to do good to those who would harm him; and had she not proved in her own case that he had been more patient and kind to her after her return than before. What did he know? "Shall I close the window?" he asked. "Is there too much draught?" "No; I must have air or I shall stifle. Dorian, tell me, what do you know about this Mr. Lamont?" "Why, not much, Carlia; not much good, at any rate. You know I met him only a few times." He tried to answer her questions and at the same time give her as little information as possible. "But Dorian, why did you fight with him?" "He insulted me. I've explained that to you before." "That's not all the reason. Jack Lamont could not insult you. I mean, you would pay no attention to him if only yourself were involved." "Now, Carlia, don't you begin to philosophize on my reasons for giving Jack Lamont a licking. He's dead, and let's let him rest in as much peace as the Lord will allow." "All right." "Now, my dear, you feel able to go down and have some supper. Your father and mother should be told the news, and perhaps I can do that better than anybody else. I'll go with you, and, if your mother has something good for supper, I'll stay." But the girl did not respond to his light speech. She sat very still by the window. For a long, long time--ages it seemed to her, she had suffered in silent agony for her sin, feeling as if she were being smothered by her guilty secret. She could not bring herself to tell it even to her mother. How could she tell it to anyone eke, certainly not Dorian. And yet, as she sat there with him she felt as if she might confide in him. He would listen without anger or reproach. He would forgive. He--her heart soared, but her brain came back with a jolt to her daily thinking again. No, no, he must not know, he must never know; for if he knew, then all would surely be over between them, and then, she might as well die and be done with it! "Come, Carlia." She did not even hear him. But Dorian must know, he must know the truth before he asked her again to marry him. But if he knew, he would never urge that again. That perhaps would be for the best, anyway. And yet she could not bear the thought of sending him away for good. If he deserted her, who else would she have? No; she must have him near her, at least. Clear thinking was not easy for her just then, but in time she managed to say: "Dorian, sit down.... Do you remember that evening, not so long ago, when you let me 'browse', as you called it, among Uncle Zed's books and manuscripts?" "Yes; you have done that a number of times." "But there is one time which I shall remember. It was the time when I read what Uncle Zed had written about sin and death." "O, I had not intended you to see that." "But I did, and I read carefully every word of it. I understood most of it, too. 'The wages of sin is death'--That applies to me. I am a sinner. I shall die. I have already died, according to Uncle Zed." "No, Carlia, you misapply that. We are all sinners, and we all die in proportion to our sinning. That's true enough; but there is also the blessed privilege of repentance to consider. Let me finish the quotation: 'The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord'; also let me add what the Lord said about those who truly repent; 'Though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool'. That is a great comfort to all of us, Carlia." "Yes; thank you, Dorian.... but--but now I must tell you. The Lord may forgive me, but you cannot." "Carlia, I have long since forgiven you." "Oh, of my little foolish ways, of course; but, Dorian, you don't know--" "But, Carlia, I do know. And I tell you that I have forgiven you." "The terrible thing about me?" "The unfortunate thing and the great sorrow which has come to you, and the suffering--yes, Carlia, I know." "I can't understand your saying that." "But I understand." "Who told you?" "Mrs. Whitman." "Have you been there?" "Yes." "Dorian!" She stared past him through the open window into the western sky. The upper disk of the sun sank slowly behind the purple mountain. The flaming underlining of a cloud reflected on the open water of the marshland and faintly into the room and on to the pale face of the girl. Presently, she arose, swayed and held out her arms as if she was falling. Dorian caught her. Tears, long pent up, save in her own lonely hours, now broke as a torrent from her eyes, and her body shook in sobs. Gone was her reserve now, her holding him away, her power of resistance. She lay supinely in his arms, and he held her close. O, how good it was to cry thus! O, what a haven of rest! Would the tears and sobs never cease?... The sun was down, the color faded from the sky, a big shadow enveloped the earth. Then when she became quieter, she freed her arms, reached up and clasped her hands behind his neck, clinging to him as if she never wanted to leave him. Neither could speak. He stroked her hair, kissed her cheeks, her eyes, wiped away her tears, unaware of those which ran unhindered down his own face.... "Carlia, my darling, Carlia," he breathed. "Dorian, Oh, Dorian, _how_--_good_--_you_--_are_!" CHAPTER TWENTY ONE. It was a day in June--nearly a year from the time of the "understanding"--a day made more beautiful because of its being in the mountains and on a Sunday afternoon. Dorian and Carlia lived in the midst of its rarity, seated as they were on the grassy hill-side overlooking the dry-land farms near at hand and the valley below, through which tumbled the brook. The wild odor of hill plants mingled with the pungent fragrance of choke-cherry blossoms. The air was as clear as crystal. The mountains stood about them in silent, solemn watchfulness, strong and sure as the ages. The red glowed in Carlia's lips again, and the roses in her cheeks. The careworn look was gone from her face. Peace had come into her heart, peace with herself, with the man she loved, and with God. Dorian pointed out to her where the wild strawberries grew down in the valley, and where the best service berries could be found on the hills. He told her how the singing creek had, when he was alone in the hills, echoed all his varied moods. Then they were silent for a time, letting the contentment of their love suffice. For now all barriers between these two were down. There was no thought they could not share, no joy neither trouble they could not meet together. However, they were very careful of each other; their present peace and content had not easily been reached. They had come "up through great tribulation," even thus far in their young lives. The period of their purification seemed now to be drawing to a close, and they were entering upon a season of rest for the soul. "Blessed are the pure in heart, for they shall see God." This promise is surely not limited to that hoped-for future time when we shall have laid aside mortality, but the pure in heart see much of God here and now--see Him in the beauty of hill and dale, in cloud and blue sky, in placid pool and running water, in flowers and insect, and in the wonderful workings of the human heart! And so Dorian Trent and Carlia Duke, being of the pure in heart, saw much of God and His glory that afternoon. Then they talked again of the home folks, of Mildred Brown, and of Uncle Zed; and at length came to their own immediate affairs. That fall Dorian was to enter the University. The farm at Greenstreet would have to be let to others, but he thought he could manage the dry-farm, as most of the work came in vacation season. Mrs. Trent did not want to leave her home in the country; but she would likely become lonesome living all by herself; so there would always be a room for her with Dorian and Carlia in the little house they would rent near the school. Then, after the University, there would be some Eastern College for a period of years, and after that, other work. The task Dorian had set before him was a big one, but it was a very important one, and no one seemed to be doing it as yet. He might fail in accomplishing what he and Uncle Zed and perhaps the Lord had in mind regarding him, but he would do his very best, anyway. "You'll not fail," the girl at his side assured him. "I hope not. But I know some men who have gone in for all the learning they could obtain, and in the process of getting the learning, they have lost their faith. With me, the very object of getting knowledge is to strengthen my faith. What would it profit if one gains the whole world of learning and loses his soul in the process. Knowledge is power, both for good and for ill. I have been thinking lately of the nature of faith, the forerunner of knowledge. I can realize somewhat the meaning of the scripture which says that the worlds were framed and all things in them made by the power of faith. As Uncle Zed used to say--" "You always put it that way. Don't you know anything of your own?" "No; no one does. There is no such thing as knowledge of one's own making. Knowledge has always existed from the time when there has been a mind to conceive it. The sum of truth is eternal. We can only discover truth, or be told it by someone who has already found it. God has done that. He comprehends all truth, and therefore all power and all glory is found in Him. It is the most natural thing in the world, then, that we should seek the truth from the fountain head or source to us, and that is God." Although it was after the usual time of the Sunday sermon, Dorian felt free to go on. "'When the Son of Man cometh, shall He find faith on the earth?' I hope to help a little to make the answer, Yes. I know of nothing which the world needs more than faith. Not many are specializing in that field. Edison is bringing forth some of the wonders of electricity; Burbank is doing marvelous things in the plant world; we have warriors and statesmen and philosophers and philanthropists and great financiers a-plenty; we have scientists too, and some of them are helping. Have you ever heard of Sir Oliver Lodge and Lord Kelvin?" No; she never had. "Well"--and Dorian laughed softly to himself at the apparent egotism of the proposition--"I must be greater than either of them. I must know all they know, and more; and that is possible, for I have the 'Key of Knowledge' which even the most learned scholar cannot get without obedience to the laws and ordinances of the gospel." Carlia silently worshiped. "Now," he continued in a somewhat lighter vein, "do you realize what you are doing when you say you will be my wife and put up with all the eccentricities of such a man as I am planning to be? Are you willing to be a poor man's wife, for I cannot get money and this knowledge I am after at the same time? Are you willing to go without the latest in dresses and shoes and hats--if necessary?" "Haven't I heard you say that the larger part of love is in giving and not in getting?" replied she. "Yes, I believe that's true." "Well, then, that's my answer. Don't deny me the joy I can get by the little I can give." The sun was nearing the western mountains, the sharpest peaks were already throwing shadows across the valley. "Come," said Dorian. "We had better go down. Mother has come out of the cabin, and I think she is looking for us. Supper must be ready." He took Carlia's hand and helped her up. Then they ran like care-free children down the gentler slopes. "Wait a minute," cried Carlia, "I'm out of breath. I--I want to ask you another question." "Ask a hundred." "Well, in the midst of all this studying, kind of in between the great, serious subjects, we'll find time, will we not, to read 'David Copperfield'--together?" He looked into her laughing eyes, and then kissed her. "Why, yes, of course," he said. Then they went on again, hand in hand, down into the valley of sunshine and shadow. THE END. 
13756	----	Story of Chester Lawrence Being the Completed Account of One who Played an Important Part in "Piney Ridge Cottage" By NEPHI ANDERSON Author of "Added Upon," "The Castle Builder," "Piney Ridge Cottage," etc. THE DESERET NEWS Salt Like City, Utah 1913 Books by Nephi Anderson. ADDED UPON, Fifth and Enlarged Edition. A story illustrating "Mormon" teachings regarding the past, the present, and the future states of existence. THE CASTLE BUILDER. The scenes and characters are from Norway, the Land of the Midnight Sun. MARCUS KING, MORMON, is the story of a convert to "Mormonism" who came to Utah in early pioneer days. PINEY RIDGE COTTAGE, the love story of a "Mormon" country girl. A YOUNG FOLKS' HISTORY OF THE CHURCH. The story of the "Mormon" Church is told in simple, interesting chapters. _All bound in beautiful cloth, with gold titles_, Price, 75 cents each. DESERET NEWS BOOK STORE, Salt Lake City, Utah. Story of Chester Lawrence. CHAPTER I. It was raining when the ship was ready to sail; yet on the pier a large crowd of people stood under dripping umbrellas, waving and shouting farewells to their friends on board. The departing passengers, most of them protected by an upper deck, pressed four deep against the rail, and waved and shouted in return. The belated passenger, struggling with heavy hand baggage, scrambled up the gang-plank. The last visitors were hustled ashore; amid noise and bustle, the plank was drawn away, and the ship was clear. A tremor ran through the vessel as the propeller began to move, and soon there was a strip of water between the pier and the ship. Then a tiny tug-boat came alongside, fastened itself to the steamer, and with calm assurance, guided its big brother safely into the harbor and down the bay. The people on shore merged into one dark object; the greetings became indistinct; the great city itself, back of the pier, melted into a gray mass as seen through the rain. Chester Lawrence stood on the deck of the departing vessel and watched the interesting scene. He stood as one apart from the crowd, having no portion with either those on board or those left behind. He was a spectator only. Not a soul in that mass of humanity on the pier, not one in the big city, knew Chester Lawrence or had a thought for him. No one cared whether his voyage would be pleasant or otherwise. There were no tears for him, or fears that he would not return in safety. Of the hundreds of waving handkerchiefs, none was meant for him; but as a last show of good-fellowship and as a farewell greeting to his native land, Chester waved once with the rest. The rain continued as the ship dropped down the bay and came safely into the open sea. Some of the passengers then hurried below, while others lingered on deck to see as long as possible the fast-receding land. Chester took his time. He had seen that his grips had been safely stowed away in his state room, so he had no worries, as others seemed to have, regarding his belongings. The ship hands (sailors they cannot now be called) were busy clearing the deck and getting things into their proper places. The vessel pointed fairly into the vast eastern sea. The land became a dark, fast-thinning line on the western horizon, and then even that was swallowed up in the mist of rain. "Well, good-by, old home, good-by thou goodly Land of Joseph," spoke Chester, half aloud, as he stood for one intense moment facing the west, then turned to go down into his room. The rain must at last have reached him for his eyes were so blurred that he bumped rather abruptly into an elderly man who was standing at his elbow. "Oh, I beg your pardon," said Chester. "It was nothing, sir. I, too, was just bidding farewell to the Land of Joseph, and I fear my sight was also rather dim." Chester paused and looked at the man who had heard and repeated his remark. No one but a Latter-day Saint would call America the Land of Joseph. He was a pleasant-looking man, with hair and beard tinged with gray, clear blue eyes, a firm mouth, about which at that moment there played a faint smile. Apparently, he wished to make further acquaintance with Chester, for he asked: "How far west were you looking just now?" The question went deeper than Chester thought possible. He colored a trifle, but there was no time to reply, for the other continued: "Mine was farther than that gray blot called New York, farther than the Alleghany mountains; in fact, it extended across the plains of the west to the Rocky Mountains--" "So was mine!" exclaimed the younger man. "Let's shake hands upon it. My name is Chester Lawrence, and I'm a Mormon." "My name is George Malby." "Elder George Malby?" "Yes; I am a Mormon elder going on a mission to Great Britain." "I'm mighty glad to meet you, Elder Malby. I thought there wasn't a soul on board this vessel that I could approach as a friend; now I have a brother." "Three of them," corrected the elder. "There are two more missionaries on board. Not a large party of us this time. Would you like to meet them?" There was no more land to be seen now. The sea stretched all around, with clouds above, and the rain. There was more comfort below, so the two newly-made friends went down. Chester met the other elders who were younger men, one destined for Scandinavia, the other for the Netherlands. It did not take long for the four men to become acquainted. Presently the dinner gong sounded, and all became interested in the first meal on ship-board. Practically every one sat down to that dinner, and did full justice to it. For many, that was the only meal eaten for days. Chester was not seated at the same table as his friends. At his right was a chatty old gentleman and at his left a demure lady who ate in silence. Strangeness, however, is soon worn off when a company of people must eat at the same table for a week; that is, if the dreaded sea-sickness does not interfere too much with the gathering together at meal-time. Towards evening the rain ceased. As the darkness came on, the clouds billowed across the vast upper expanse. Chester and his new-made friends paced the deck and watched the night settle on the water, and enclose the ship in its folds. They talked of the strange new experience on ship-board, then they told somewhat of each other's personal history. The sea was rough, and the ship pitched more and more as it met the swells of the Atlantic. The question of sea-sickness came up. "I have crossed the ocean three times," remarked Elder Malby, "and escaped the sickness each time. I hope for as good luck now." "It _is_ a matter of luck, I understand," said Chester. "Sea-sickness is no respecter of persons, times, or so-called preventatives. The weak sometimes escape, while the strong are laid low. _I_ feel all right yet." The two younger men were fighting bravely, but it was not long before they excused themselves hurriedly, and went below, and to bed. Chester and Elder Malby displayed splendid sea-legs, so they walked until they were tired, then took possession of some chairs in a sheltered corner, wrapping their coats well around them. "I wish I were going on a mission, as you are," Chester was saying. "My trip is somewhat aimless, I fear. For a year or more I have had a notion that I ought to see Europe. I have seen a good deal of America, both East and West. I lived for some time in Salt Lake City, though I became a Church member in Chicago. But about Europe," he continued as if he did not then wish to speak of his Western experiences, "you know, one must have seen somewhat of the Old World to have the proper 'culture,'--must have seen Europe's pictures, old castles, and historic places. I know little and care less about the culture, but I have always had a desire to see England, and some of France and Germany, and the Alps--yes, I want to see the Alps and compare them with our Rockies. Rome, and other Italian cities, are interesting, too, but I may not get to them this time. I do hope some good will come of all this--somehow I think it will not be wholly in vain." The older man let him talk without interruption. There was something uncommon in the life of this young man, but it would not do to show undue haste in wishing to know it. It was easily to be seen that Chester was helped in this opportunity to talk to a friend that could understand and be trusted. They sat late that night. The sea roared about them in the darkness. There was a fascination about this thing of seeming life--the ship--forcing itself against wind and wave into the darkness, and bearing safely with it in light and comfort a thousand precious souls. Chester slept fairly well, and was awake next morning at daylight. Though the ship was pitching and rocking, he felt no indications of sea-sickness. He gazed out of the port-hole at the racing waves. Some of them rose to his window, and he looked into a bank of green water. He got up and dressed. It was good to think he would not be sick. Very few were stirring. A number who were, like himself, immune, were briskly pacing the deck. Chester joined them and looked about. This surely must be a storm, thought he. He had often wished to witness one, from a safe position, of course, and here was one. As far as he could see in every direction, the ocean was one mass of rolling, seething water. At a distance it looked like a boiling pot, but nearer the waves rose higher, the ship's prow cutting them like a knife. "Quite a storm," said Chester to a man washing the deck. "Storm? Oh, no, sir; just a bit of a blow." No one seemed to have any concern regarding the safety of the ship, so Chester concluded that there was no danger, that this was no storm at all, which conclusion was right, as he had later to acknowledge. The sun came up through a wild sea into a wild sky, casting patches of shifting light on the waters to the east. Chester kept a lookout for his friends, the elders. When the breakfast gong sounded, Elder Malby appeared. "Where are the others?" asked Chester. "They'll not get up today; perhaps not tomorrow. I see you are all right. You're lucky. Come, let us go to breakfast." Most of the seats were vacant at the table that morning. A few smilingly looked around, secure in their superior strength. Others were bravely trying to do the right thing by sitting down to a morning meal; but a number of these failed, some leaving quietly and deliberately, others rushing away in unceremonial haste. Chester was quite alone on his side of the table. If there had been a trifle of "sinking emptiness" in him before, the meal braced him up wonderfully. In this he thought he had discovered a sure cure for sea-sickness. One day later he imparted this information to a lady voyager, who received it with the exclamation, "Oh, horrors!" All that day the wind was strong, and the sea rough. Even an officer acknowledged that if this weather kept up, the "blow" might grow into a storm. From the upper deck Chester and Elder Malby looked out on the sublime spectacle. Like great, green, white-crested hills, the waves raced along the vast expanse. Towards the afternoon the ship and the wind had shifted their course so that the waves dashed with thunderous roar against the iron sides of the vessel which only heaved and dipped and went steadily on its way. A number of ladies crowded on deck, and, aided by the stewards, were safely tucked into chairs in places protected from wind and spray. The deck stewards tempted them with broth, but they only sipped it indifferently. These same ladies, just the day before had carried their feather-tipped heads ever so stately. Now, alas, how had the mighty leveler laid them low! They did not now care how their gowns fitted, or whether their hats were on straight. Any common person, not afflicted with sea-sickness, could have criticised their attitude in the chairs. One became so indifferent to correct appearances that she slid from her chair on to the deck, where she undignifiedly sprawled. The deck steward had to tuck her shawls about her and assist her to a more lady-like position. "That's pretty tough," remarked Chester. "All the wits have tried their skill on the subject of sea-sickness," said his companion; "but it's no joke to those who experience it." "Can't we help those ladies?" asked Chester. "Not very much. You will find the best thing to do is to let them alone. They'll not thank you, not now, for any suggestion or proffer of help. If you should be so foolish as to ask them what you could do for them, they would reply, if they replied at all, 'Stop the ship for five minutes.'" "Then I'll be wise," said Chester. The night came on, dark and stormy. The two friends kept up well. They ate the evening meal with appetite, then went on deck again. Night adds awfulness to the sublimity of a storm at sea. The world about the ship is in wild commotion. The sky seems to have dropped into the sea, and now joins the roaring waves as they rush along. The blackness of the night is impenetrable, save as the lights from the ship gleam for an instant into the moving mass of water. Now and then a wave, rearing its crested head higher than the rest, breaks in spray upon the deck. The wind seems eager to hurl every movable object from the vessel, but as everything is fast, it must be content to shriek in the rigging and to sweep out into the darkness, and lend its madness to the sea and sky. But let us leave this awe-inspiring uproar and go down into the saloon. Here we come into another world, a world of light and peace and contentment. The drawn curtains exclude the sight of the angry elements without, and save for the gentle rocking of the ship and the occasional splashing of water against its sides, we can easily imagine that we are a thousand miles from the sea. Passengers sit at the long tables, reading or chatting. Other groups are playing cards or chess. In the cushioned corners, young men and maidens are exchanging banter with words and glances. A young lady is playing the piano, and over all this scene of life, and light, and gaiety, the electric lamps gleam in steady splendor. Elder Malby soon retired. Chester remained in the saloon for a time, studying the various aspects of life about him; then he made a good-night visit to the deck. He looked into the men's smoking room, where a few yet sat with pipes and beer, playing cards. Among them were two men, fat-cheeked, smoothly shaven, who were dressed in priestly garb. There was an expressive American in the company, an Englishman and a quiet German. Before the American could carry into effect his intention of asking Chester to join them, the latter had passed by and out beyond the stench of the tobacco smoke. "This air, washed clean by a thousand miles of scouring waves, is good enough for me," thought he. The wind was not blowing so hard. The sky was nearly clear of clouds. The moon hung full and bright above the heaving horizon. Here was another aspect of the wonderful sea, and Chester lingered to get its full beauty. The steamer rolled heavily between the big waves. The young man leaned on the railing, and watched the ship's deck dip nearly to the water, then heave back until the iron sides were exposed nearly to the keel. Chester was about to turn in for the night when he heard a commotion, apparently among the third class passengers. He walked along to where he could look down on the forward main deck. A number of people were running about shouting excitedly. Chester ran down the steps to get a nearer view. "What's the matter?" he asked. "I don't know. Someone overboard, I think." People were crowding to the rail at the extreme forward end of the ship. Someone with authority was trying to push them back, using the old-fashioned ship-board language to aid him. Chester drew near enough not to be in the way, but so that he could observe what was going on. By leaning well over the rail, he could see what appeared to be two persons clinging to the anchor, which hung on the ship's side, about half-way down to the water. One was a dark figure, the other appeared in the moonlight to be a woman dressed in white. Other ships-men now rushed up. "Clear way here! Where's the rope? Hang on, my man; we'll soon get you"--this down the side of the ship. There came some words in reply, but Chester did not hear them. A rope was lowered. "Slip the loop around the lady," was the order from above. The man on the anchor tried to obey. He moved as if cautiously and slowly. "Hurry, my man!" But there was no haste. Limbs and fingers made stiff by long exposure and cramped position, clinging desperately to prevent himself and his burden from falling into the sea, were not now likely to be nimble; but in a few minutes, which, however, seemed a long time, some words were spoken by the man on the anchor, the command to haul in was given, and slowly the nearly-unconscious form of a young woman was drawn up to safety. "Now, my man, your next," shouted the officer. The rope soon dangled down again, the man reached out a hand for it. The ship cut into a big wave, whose crest touched the man below. He grasped wildly for the rope, missed it, and fell with a cry into the sea. Chester tried to see him as the ship rushed on, but the commotion and the darkness prevented him. "Man overboard! stop the ship!" came from the excited passengers. "Man overboard!" What could be done! The man was gone. He had not one chance in a thousand to be rescued. Had he fallen overboard without much notice, the ship would have gone right on--Why should a world be stopped in its even course to save one soul?--but too many had seen this. Signal bells were rung, the engines slowed down, and then stopped. Lights flashed here and there, other officers of higher rank came on the scene; a boat fully manned was lowered. It bobbed up and down on the waves like a cork. Back into the track of the ship it went, and was soon lost to view. The search was continued for an hour, then given up. No trace of the man could be found. The small boat was raised to the deck, the engine moved again, and the big ship went on its way. Chester lingered among the steerage, passengers and listened to the story of the lost man who, it seems, had been one of those unfortunate ones who had failed to pass the health inspector at New York and had therefore been sent back to his native land, Ireland. He was known as Mike, what else, no one could tell. And the woman? Poor girl, she had wandered in her night dress to the ship's side, and in some unknown way had gotten overboard as far as the protruding piece of iron. How Mike had reached her, or how long they had occupied their perilous position, no one could tell. He was gone, and the woman was saved to her husband and her baby. The night was growing late; but there was no sleep for Chester. Many of the passengers, having been awakened by the stopping of the ship, were up, hurriedly dressed, and enquiring what the trouble was. Chester met Elder Malby in the companion-way. "What's the matter?" asked the Elder. "A man has been lost at sea," replied the other. "Come into the saloon, and I'll tell you about it." Chester was visibly affected as he related what he had seen. At the conclusion of his story he bowed his face into his hands for a moment. Then he looked into the Elder's face with a smile. "Well, it's too bad, too bad," said George Malby. "Do you think so?" "Well--why--isn't it a terrible thing to die like that?" "I hope not," replied Chester. "I think the dying part was easy enough, and the manner of it was glorious. He was a poor fellow who had failed to land. He had no doubt thought to make fame and fortune in the new world. Now he has gone to a new world indeed. He entered it triumphantly, I hope. As far as I know, he ought to be received as a hero in that world to which he has gone." Chester's eyes shone and his face was aglow. "Elder Malby," he continued, "I remember what you told me just yesterday,--To our immortal soul, nothing that others can do, matters much; a man's own actions is what counts. Neither does it matter much when or how a man leaves this life; the vital thing is what he has done and how he has done it up to the point of departure. The Lord will take care of the rest." As the two men went slowly along the narrow passage way to their state rooms that night, the older man said to the other, "I guess you're right, my brother; yes; you are right. Good night, and pleasant sleep." CHAPTER II. The next morning the sky was clear and the sea was much smoother. The sun shone bright and warm; more people came on deck, rejoicing that they could live in the vigor of the open rather than in their stuffy state rooms. The two seasick elders thought it wiser to remain quietly in their berths for another day, so Chester and Elder Malby had the day to themselves. As the accident of the night before became known to the passengers, it was the topic of conversation for some time. That afternoon Chester and his companion found a cosy corner on deck away from the cigar smoke, and had a long heart to heart talk. The fact of the matter was that the young man found comfort in the society of his older brother. For the first time in nearly two years Chester could pour out his heart to sympathetic ears, and he found much joy in doing this. "Yes," said Chester to a question, "I should like to tell you about myself. When my story gets tiresome, call my attention to the porpoises, or declare that you can see a whale." "I promise," laughed the other. "Well, to begin at the very beginning, I was born in a suburb of Chicago, and lived in and near that city most of my life. My mother's name was Anna Lawrence. I never knew my father, not even his name. Yes, I can talk freely about it to you. The time was when I shunned even the thoughts of my earthly origin and my childhood days, but I have gotten over that. I have learned to face the world and all the truth it has for me. "When I was but a child, my mother married Hugh Elston. Shortly after, they both heard the gospel preached by a 'Mormon' elder, and they accepted it. I had been placed in the care of some of my relatives, and when my mother now wished to take me, they would not give me up. They were, of course, fearful that I, too, would become a 'Mormon.' Mr. Elston and my mother went west to Utah. I was sent to school, obtained a fairly good education, and while yet a young man, was conducting a successful business. "I had nearly forgotten that I had a parent at all, when one day, my mother, without announcement, came to Chicago. She had left her husband. Mother did not say much to any of us, but I took it for granted that she had been abused among the 'terrible Mormons.' After a time I took a trip out to Utah to see about it, meaning to find this Mr. Elston and compel him to do the right thing for my mother. Well, I went, I saw, and was conquered. Mr. Elston was a widower living in a spot of green called Piney Ridge Cottage amid the sage-brush desert,--living there alone with his daughter Julia. And this Julia--well--Do you see any porpoises, Brother Malby?" "Not yet. Go on." "Mr. Elston is a fine, good-hearted man,--a gentleman in very deed. He soon found out who I was and invited me to his home. Julia was mistress there. In the midst of the desert, these two had created a beautiful home. I went to their Sunday School and their meetings. I read Mormon books. My eyes were opened to the truth, and I was ready to accept it." "Thanks to Julia," suggested the listener with a sly glance at Chester. "Yes; thanks to Julia, Brother Malby; but not in the sense you hint at. I think I would have accepted the gospel, even had there been no Julia mixed up with the finding of it. But Julia helped. She was a living example of what 'Mormonism' can do for a person, and when I looked at her, learned her thoughts through her words, and saw her life by her every-day deeds, I said to myself, 'A system of religion that produces such a soul, cannot be bad.' Yes; she was a wonderful help; but I repeat that had the truth come to me by other means and other ways, I believe I should have accepted it." "Forgive me for the thoughtless remark," said Elder Malby. "O, I know how justifiable you are for it, so you are forgiven." "Did you join the Church in Utah?" "No; I went back to Chicago. Away from Utah, from Piney Ridge Cottage and its influence. I pondered and prayed. I found the elders there and was baptized. Then I went to Salt Lake City, where Julia had gone to attend school while her father was away on a mission to England." Chester paused, looking out on the sea. "You don't blame me for falling in love with Julia, do you?" asked he. "I don't blame you a bit." "But there was someone else, a young fellow who had grown up as a neighbor to her. He also went on a mission, and then I believe Julia discovered that she thought more of Glen Curtis than of me. I do not now blame Julia for that. She told me plainly her feelings. I persisted for a time, but in vain--then I went away, and have never been to Utah since." "And that's the end of your story?" "Oh, no; while I was roaming aimlessly about the country trying to mend a broken heart, mother, becoming uneasy about me, and thinking I was yet in Utah, journeyed out west to find me. The team on the stage-coach which took her out to Julia's home, ran away from the drunken driver, and just before they got to Piney Ridge Cottage the wagon upset on a dug-way, and mother was mortally hurt. She died under Julia's care, and now lies in Mr. Elston's private graveyard near Piney Ridge Cottage beside Mr. Elston's other wife. Let us walk a little." The older man linked his arm into Chester's as they paced the long reach of the promenade deck. They walked for a few minutes, then sat down again. "I hope you'll not think I'm a bore, to continue my personal history; but there is something in here," said Chester, striking his breast, "that finds relief in expression to one who understands." "Go on; tell me all." "Do you know, I was tempted to 'chuck it all' after I had failed with Julia. I even went so far as to play devilishly near to sin, but thank the Lord, I came to my senses before I was overcome, and I escaped that horror. Oh, but I was storm-tossed for a while--I thought of it yesterday when we had the rough sea--but in time I came out into the calm again, just as we are coming today on this voyage. But not until I had said more than once 'not my will, but thine, O Lord, be done,' and said it from my heart, did I get peace. Then I began to see that the girl had come into my life, not to be my wife, but to turn my life into new channels. I, with the rest of the world of which I was a part, had no definite views or high ideals of life, death, 'and that vast forever;' and something was needed to change my easy-going course. When I realized that Julia Elston had been the instrument of the Lord in doing that, I had to put away resentment and acknowledge the hand of God in it. I read in the parables of our Lord that a certain merchantman had to sell all he had in order to get the purchase money to buy the Pearl of Great Price. Why should it be given me without cost?" "We all have to pay for it." "And I who had made no sacrifice, railed against fate because I had been asked to pay a trifle--no it was not a trifle; but I have paid, and hope to continue to pay to the last call. Now, what do you say, brother? Tell me what you think." "Well, you have an interesting story, my brother, and I am glad you look on your experiences in the right light. To get the woman one thinks he ought to get, is, after all, not the whole of life. There are other blessings. To have one's life changed from darkness into light; to have one's journey turned from a downward course to one of eternal exaltation; to obtain a knowledge of the plan of salvation,--these are important. If one is on the right way, and keeps on that way to the end, He who rules the world and the destinies of men, will see to it that all is right. Sometime, somewhere, every man and every woman will come to his own, whether in life or death, in this world, or the next." "Thank you for saying that. Do you know, I am now glad that Julia did not yield to my entreaties, and marry me out of pity. Think how I would have felt when the realization of that had come to me. * * * * I found this expression of Stevenson the other day, purporting to be a test of a man's fortitude and delicacy: 'To renounce where that shall be necessary, and not to be embittered.' Thank the Lord, I am not embittered. Some time ago I chose this declaration of Paul for my motto: 'But this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark of the prize of the high calling of God in Christ Jesus.'" The light of a soul of peace shone from the countenance of the young man. The smile on the lips added only beauty to the strength of the face. He arose, shook himself as if to get rid of all past unpleasantness and weakness, and faced the east as though he were meeting the world with new power. Then the smile changed to a merry laugh as he ran to the railing and cried: "See, sure enough, there _is_ a school of porpoises!" * * * * * The ship was in mid-ocean. The rough weather had wholly ceased. The sea lay glinting like a vast jewel under the slant of the afternoon sun. It was a day of unflecked beauty. The decks were gay with people, some walking, some leaning idly on the rail, some sitting with books in their hands. A few were reading, but most sat with finger in closed book. Why bother to read _about_ life when it could be seen so full and interesting all around. A day on ship-board is longer than one on shore, and provision must be made to pass it pleasantly. If the weather is fair, this is quite a problem. Of course, there are the meals in the well-appointed dining saloon. They break pleasantly into the long monotony. Then there are the deck games; the watching for "whales" and passing vessels; the looking at the spinning log in the foaming water at the stern; the marking of the chart, which indicates the distance traversed during the twenty-four hours; the visit to the steerage and the "stoke hole," or boiler room in the depths of the ship; and last, but not least, the getting acquainted with one's fellow passengers. "Steamer friendships" are easily made, and in most cases, soon forgotten. The little world of people speeding across the deep from shore to shore, is bound together closely for a few days, and then, its inhabitants scatter. Chester Lawrence was enjoying every hour of the voyage. On that day practically all sea-sickness had gone. The vacant places at the tables were being filled and the company looked around at each other with pleasant contentment. The steamship company no longer saved on the provisions. The chatty old gentleman at Chester's right was back again after a short absence, and the power of speech had come to the demure lady on his left, with the return of her appetite. Two places opposite Chester were still vacant at the table. That day as the crowd hastily answered the dinner gong, Chester, being a little tardy, encountered an elderly man and what appeared to be his daughter making their way slowly down the companionway towards the dining room. Chester saw at a glance that neither of them was strong, but both tried to appear able and were bound to help each other. He smiled at their well-meaning endeavors, then without asking leave, took the man's free arm and helped him down the steps, saying, "You haven't quite got your sea-legs yet--Now then, steady, and we'll soon be there. Get a good dinner, and that will help." The steward showed them to the two seats opposite Chester which had been vacant so long. "Thank you very much," said the girl to Chester, with a smile, when the elderly man was well seated. Chester bowed without replying, then went around the table to his own seat. Somehow that gracious little smile had made Chester's heart flutter for an instant. As he realized it, he said to himself, "What's the matter with me? Am I getting foolish? It was, certainly a sweet smile, and the thanks were gracious, too; but what of it?" The first courses were being served. She was sitting opposite him, just a few feet away. He might take a good look at the girl to see if there was anything uncommon about her. He looked down the table, glancing just for an instant opposite. No; there was nothing striking, or to be disturbed about. The girl was still solicitous over her companion, meanwhile eating a little herself. "I musn't be rude, thought Chester, and then looked again across the table. The man was past middle age. His face was clean shaven, and he was dressed in the garb of a minister. He was a preacher, then. The girl had evidently suffered much from sea-sickness, because her face was pale and somewhat pinched, though there was a tinge of red in her cheeks. That's a pretty chin, and a lovely mouth--and, well, now, what _is_ the matter! Chester Lawrence, attend to your chicken." The minister and his daughter did not remain for the dessert. As they arose, he said: "Now, that's pretty good for the first time, isn't it?" "Yes, father, it is," she replied. "You're getting on famously. Shall we try the deck for a while?" "Yes; it will do us both good to get into the air. Run along into your room for a wrap." Chester was tempted to leave his dinner to help them again; but he resisted the temptation. They walked quite firmly now, and as they entered the passageway, the girl glancing back into the room, met Chester's eyes and smiled once more. Again Chester's heart fluttered. It would have been a cold, hardened heart indeed not to have responded to such an appeal. CHAPTER III. On the morning of the fourth day out, Chester Lawrence stood watching the antics of a young man, who, coatless and hatless, and made brave by too many visits to the bar, was running up the rope ladders of the mast to a dangerous height. He climbed up to where the ladder met the one on the other side, down which he scrambled with the agility of a monkey. The ladies in the group on deck gasped in fright at his reckless daring. The fellow jumped to the deck from the rail, and made a sweeping bow to the spectators: "Ladies and gentlemen," he said, "'tis nothing at all, I assure you. On shore I am a circus performer, an' I was just practicing a little. Have no fear. See--" He was about to make a second exhibition when a ship's officer seized him, threatening to lock him up if he did not desist. "O, certainly, if its against the rules," he replied meekly. His hat and coat were lying on a chair by some ladies. He put these on again, and then sat down and began talking to the one nearest him. Chester, who had followed the fellow's capers with some interest, gave a start when he saw that the lady with whom the man was trying to carry on a conversation was the minister's daughter. She was visibly annoyed, and looked about as if for help. Chester thought her eyes fell on him, and without hesitation he determined to assist her. He went up to them, and without appearing to see the girl, reached out his hand to the man, saying: "Halloo Jack! Didn't know you were on board till I saw your capers just now. I want to talk to you a moment. Come along and have a drink first." The fellow stared at Chester and was about to deny any acquaintanceship with him, when the insistent manner of the greeting changed his mind. He excused himself to the lady, arose and followed. Chester took his arm as they walked along. "Which is your state-room?" asked Chester. "It's 340; but what you want to know for? Aren't we going to have a drink?" "Not just now, my man. You're going to your room, and to bed. You got up too early. Listen,"--as the sobering man began to resent the interference,--"there's an officer looking at us. He will do nothing if you will go along quietly with me, but if you make a scene I'll hand you over to him." They found the man's room and he willingly went in and lay down. "Now," said Chester to him, "remain below until you're sober. And don't bother that young lady again--do you hear. _Don't you do it_." Chester went on deck again, somewhat in wonder at his own conduct. He was not in the habit of interfering in other people's business, and never mixed with drunken affairs. But this surely was different. No man would have refused _that_ appeal for help. Yes; he was sure she had pleaded with her eyes. Perhaps he ought to go back and receive her thanks, but he resisted that impulse. He walked to the extreme rear of the boat and stood looking at the broad white path which the ship was making in the green sea. He stood gazing for some time, then turned, and there sitting on a coil of rope was the girl who had been in his mind. She saw his confusion and smiled at it. "I--I came to thank you," she said; "but I did not like to disturb your meditations, so I sat down to rest." "The sea has used you up quite badly, hasn't it?" "O no; I was dreadfully ill before I came aboard. This trip is to make me well, so papa says." "I hope so." There was a pause, during which Chester found a seat on a bit of ship furniture. This girl's voice was like an echo from far-away Utah and Piney Ridge Cottage. And there was something about the shapely head now framed in wind-blown hair and the face itself that reminded him of someone else. Just how the resemblance came in he could not tell, but there it was. Perhaps, after all, it was just the look in her eyes and the spirit that accompanied her actions and words that moved him. "Is that man a friend of yours?" she asked. "You mean that drunken fool? No; I've never met him before." "That was just a ruse then--that invitation to drink." "I had to do something, and that came first to me." "Then you didn't go and drink with him?" "Why no, of course not. I took him to his berth, and told him to stay there." "Do you think he will?" "Yes; until he sobers up." "Well, I don't like drunken men." "Neither do I." "We're agreed on one thing then, aren't we?" Chester laughed with her. Elder Malby was pacing the deck, awaiting the call for breakfast; but Chester did not join him. "The man bothered me yesterday," she said, "and again last night. He wished to get acquainted, he claimed." "You don't know him, then?" "I've never seen him before. Papa has had to remain very quiet, and I haven't been around much. That fellow made me afraid." "Well, he'll not bother you again. If he does, let me know." "Thank you very much--" The call for breakfast came to them faintly, then grew louder as the beaten gong came up from below to the deck. "I must get papa and take him to breakfast. Let me thank you again, and good morning." He might have accompanied her down, but he just stood there watching her. Elder Malby came up, and the two went down together. The minister and his daughter got into their places more actively that morning. Chester wished heartily that his seat was not opposite. She was at too close range to allow of any careful observation. He could not very well help looking across the table, neither could she, although she had her father to talk to. Chester was really glad when breakfast was over that morning, and they all filed up to the sun-lit deck again. Had Chester been a smoker, he would no doubt have taken consolation in a pipe with the majority of the men; but as it was, he withdrew as much as possible from others that he might think matters over and get to a proper footing; for truth to tell, he was in danger of falling in love again, and that, he said to himself, would never do. He avoided even Elder Malby that morning; but to do so he had to go down to the main deck forward out to the prow. He went to the extreme point, where from behind the closed railing he could stand as a look-out into the eastern sea. Gently and slowly the vessel rose and fell as it plowed through the long, gleaming undulations. "What am I coming to," said Chester half-aloud as if the sea might hear and answer him. "Here I am running away from one heart entanglement only to go plump into another. She is not Julia, of course, but she has Julia's twin soul. A perfect stranger, an acquaintance of two days! The daughter of a minister, a minister of the world!" What was he thinking of? Who were they? He did not even know her name. She was not a well girl, that he could see. The roses in her cheeks were not altogether natural and her face was pale; but those red lips, and that smile when turned to him! Well, the voyage was half over. Another four or five days and they would be in Liverpool, where they would go their different ways forever. He must keep away from her that long, seeing there was danger. No more playing with the fire that burns so deep. And all this which he seemed to feel and fear, might be undreamed of by her and very likely was. A girl like that would not take seriously a "steamer friendship." She was only doing what all young people do on such trips, making pleasant acquaintances with whom to pass away the monotonous days. "Sure, sure," said he, as if to clinch the argument, but nevertheless, deep within his soul there was an undercurrent of protest against such final conclusions. Chester tried to seek refuge in Elder Malby, but as he was not to be found, he opened up a conversation with the missionary for Scandinavia. The missionary was but a boy, it seemed to Chester. The going from home and the sea-sickness had had their effects, and the young fellow was glad to have some one to talk to. He came from Arizona, he told Chester; had lived on a ranch all his life; had never been twenty miles away from home before,--and now all this at once! It was "tough." "But I'm feeling fine now," he said. "Do you know, I've had a peculiar experience. All the way across the United States from home, something seemed to say to me, 'You can't stand this. You'll go crazy. You'd better go back home.' Of course, I was terribly homesick, and I guess that was the trouble. The cowardly part of me was trying to scare the better part. But all the time I seemed to hear 'You'll go crazy' until once or twice I thought I would. "Well, it was the same in New York, and the same when we came aboard. I didn't care much one way or other while sea-sick, but when I got over it, there was the same taunting voice. At last I got downright angry and said, 'All right, I'm going right on and fill my mission, _and go crazy!_' From that moment I have ceased to be bothered, and am now feeling fine." "Good for you," said Chester. "You'll win out. I wish I was sure about myself." He went no further in explanation, however. Ship board etiquette does not require formal introductions before extended conversations may be carried on. The New England school ma'am and the German professor were in a deep discussion ten minutes after they had met for the first time. Many on the ship were going especially "to do Europe," so there were themes for conversation in common. As it happened, Chester was alone again that afternoon and he met the minister and his daughter on the promenade deck. They were taking their exercise moderately, pausing frequently to look at any trifling diversion. Chester tipped his cap at them as they passed. At the next meeting in the walk, the minister stopped and greeted the young man. "I wish to thank you for your act of kindness to my daughter," he said. "She has told me about it." "It was nothing, I assure you, sir," replied Chester. "I don't think the fellow will annoy her again." "I hope not. On these ocean voyages one is thrown so closely into all kinds of company. We, of course, must suppose all our fellow-passengers are respectable people, until we find out otherwise--but let us sit down. Where are our chairs, Lucy?" "They're on the other side, I believe, where we left them this morning." "It's a little too windy there." "I'll bring them around to you," said Chester. Lucy followed him, pointing out which of the chairs belonged to them. "May I not carry one?" she asked. "You do not appear strong enough to lift one." Chester carried the two chairs around to the side of the sheltered deck, then found a vacant chair for himself which he placed with the other two. "Thank you very much," said the minister, as they seated themselves. "The day is really fine, isn't it? After the sea-sickness, there is something glorious in a pleasant sea voyage. This is my third time across, but I don't remember just such a fine day as this. Are you a good sailor?" this to Chester. "I've not missed a meal yet, if that's any indication." "I envy you. I have often wished I could be on deck in a bit of real bad weather. We had a little blow the other day, I understand, when that poor fellow lost his life." "Yes; I saw the accident," replied Chester; whereupon he had to relate the details to them. "Well, such is life--and death," was the minister's only comment on the story. The minister did most of the talking. Perhaps that was because he was used to it, having, as he told Chester, been a preacher for twenty-five years. The daughter commented briefly now and then, prompting his memory where it seemed to be weak. Chester listened with great interest to the man's account of former trips to Europe and his description of famous places. The speaker's voice was pleasant and well-modulated. His clean-cut face lighted up under the inspiration of some vivid description. Chester found himself drawn to the man nearly as much as he had been to the daughter. "You're an American," announced the minister, turning to Chester. "Yes." "A western American, too." "Right again; how can you tell?" "Easily enough. How far west?" "My home is in Chicago." "Well, Lucy and I can beat you. We came from Kansas City. Ever been there?" "I've passed through twice." "Through the Union Depot only?" asked Lucy. "You must have received a very unpleasant impression of our city." "Well, happily I did get away from that depot. I took a ride on the cars out to Independence, and I saw a good part of the city besides. It's beautiful out towards Swope Park--" "There's where we live," exclaimed the girl. "I think the park's just grand. I live in it nearly all summer." At this point of the conversation, a party to windward, among whom were the two Catholic Fathers, lighted their pipes, and the smoke streamed like from so many chimneys into the faces of those sitting near. The minister looked sharply towards the puffing men, while Lucy tried to push the denser clouds away with her hands; but no notice was taken of such gentle remonstrances. "I'll speak to them," suggested Chester. "No; don't. It would only offend them," said the minister. "They think they are strictly within their rights, and it does not dawn on their nicotine poisoned wits that they are taking away other peoples' rights,--that of breathing the uncontaminated air. We'll just move our chairs a bit," which they did. "You don't smoke, I take it," continued the clergyman, addressing Chester. "No; I quit two years ago." "Good for you. It's a vile habit, and I sometimes think the worst effect smoking has on people is that it dulls the nice gentlemanlyness of a man's character. Now, those men over there, even the Catholic Fathers, are, no doubt gentlemen in all respects but one; it's a pity that the tobacco habit should make the one exception." Chester agreed in words, Lucy in looks. "You say you have passed through Kansas City," continued the father. "How far west have you been?" "To the Pacific Coast." "Lucy and I should have made this trip westward, but the doctor said we must not cross the mountains, because of her heart. So an ocean voyage was advised." "And I did want so much to see the Rockies," added the young woman. "I have always had a longing to see our own mountains as well as those of Switzerland. Next summer we'll take that western trip." "I hope so, daughter." "I assure you they are worth seeing," said Chester. "No doubt about it. Lucy and I have planned it all for some day. Were you ever in Utah?" "I lived for some time in Salt Lake City. Be sure to see that town on your trip." The minister looked somewhat queerly at Chester for a moment. Then his gaze swept out to the water again as if a momentary disturbing thought was gotten rid of. Lucy was interested. "Tell us about Salt Lake City, and, and the Mormons,'" pleaded she. "Never mind the 'Mormons,' Lucy," admonished her father. "It's difficult to speak of Utah and Salt Lake without mentioning the 'Mormons,'" added Chester. "Then let's talk of something else, something more pleasant." Evidently this minister was like all others, Chester concluded; sane and intelligent on all subjects but one,--the "Mormons." Well, he would set himself right before these two people, and do it now. "I can say," said Chester, "that my experience among the 'Mormon' people has been among the most pleasant of my life. In fact, I don't know where I can go to find a more honest, God-fearing, virtuous people. I--" "Young man," interrupted the clergyman, looking keenly at him, "are you a 'Mormon'?" "Yes, sir; I have that honor." Lucy gave a cry, whether of alarm or gladness, the young man could not then tell. The minister arose slowly. "Lucy," he said, "let us walk a little more," and without another word the two resumed their promenade. But in Lucy's face there appeared concern. The tears, glittering in her eyes did not altogether hide the reassuring glance which she turned about to give Chester as he sat alone by the vacated chairs. CHAPTER IV. The next day was Sunday. Even on ship-board there are some indications that the seventh day is different from the rest. There is always a little extra to the menu for dinner, and then religious services are also held; and are not these two things frequently all that distinguish the Sabbath on the land? That morning neither Lucy nor her father was at breakfast. Immediately after, Chester sought out the chief steward, and by insistency and the help of a small tip, he got his seat changed to the table occupied by Elder Malby and the two other missionaries. "No one shall be annoyed by my near presence, if I can help it," Chester said. At the noon meal, the minister and his daughter appeared as usual. Chester watched them unobserved from his changed position. They looked at the vacant place opposite, but as far as Chester could determine, his absence was not discussed. That afternoon services were held in three parts of the vessel at the same time. On the steerage deck a large company of Irish Catholics surrounded the two Fathers. One of the priests stood in the center of the group while the people kneeled on the deck. The priest read something in Latin, the others repeating after him. Then a glass of "holy water" was passed among them, the worshipers dipping their fingers in and devoutly crossing themselves. Chester watched the proceedings for a time, then he went to the second class deck where a revival meeting was in progress. The preacher was delivering the usual exhortation to "come to Jesus," while yet there was time. Presently, there came from the depths of the ship the sound of the dinner gong being slowly and solemnly beaten, no doubt to imitate, as nearly as possible, the peal of church bells. The steward who acted as bell ringer did his duty well, going into the halls and on to the decks, then disappearing again into the saloon. This was the official announcement to service. Chester and his friends followed. Quite a congregation had gathered. Two large pillows had been covered with a Union Jack to serve as a pulpit. A ship's officer then read the form prescribed for services on ship-board from the Church of England prayer book. It was all very dry and uninteresting, "Verily a form of godliness" and a lot of "vain repetition," said Elder Malby. Then the minister--Chester's minister--arose. He had been asked, he said, to add a few words to the regular service, and he was pleased to do so. He called attention to the accident which had happened on their voyage, and felt to say something on the providence of God, and His watch-care over His children. The preacher's voice was pleasant, the ministerial tone not being so pronounced as to make his speech unnatural. Chester listened attentively, as also did Lucy who, Chester observed, was sitting well up towards the front. "God is the source of the being of all men," said the preacher. "He has brought us all into existence, and made us in His own likeness, and is a Father to us in fact and in feeling. He owns us and owns His responsibility for us. He cares for us and overrules all things for our good. He is worthy of our love and confidence. Since we are His children, God desires us to be such in very deed--in fellowship and character, and is satisfied with us only as we are giving ourselves to the filial life. This relationship which we bear to God cannot be fully explained. There is a mystery in it beyond the understanding of finite minds; but of this we are sure that the God of Creation has brought us all forth into being, and He will take care of us if we will let Him. We cannot reasonably and reverently think otherwise of Him. "Is it not a comfort to think that we cannot get away from the ever-present watchfulness of God? As the Psalmist puts it: 'Whither shall I go from thy spirit, or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.' Yes, yes, my friends, 'God is our refuge and strength, a very present help in trouble. Therefore will not we fear--'" Somehow, what the minister said after that came very indistinctly to Chester Lawrence. He heard the words, but was aware only of a peculiar feeling, a dim perception of where he was and what he was hearing. There seemed to him to be a genuine feeling in the voice that uttered those beautiful words of scripture. They clung to his heart, and the minister himself became transfigured for an instant into some other being,--stern of countenance, yet loveliness in the depths of his soul, spiritually far away, yet heart yearning with nearness of love. Chester came fully to himself only when Elder Malby took his arm and together they paced a few turns around the deck. That same Sunday evening as Chester stood alone on the promenade deck watching the moonlight lay as a golden coverlet on the placid sea, his attention was attracted to the figure of a girl mounting the steps leading to the deck where he stood. She paused half way as if to rest, then came slowly up to where he was standing. Her breath came heavily, and she looked around to find a place to rest. Chester instinctively took her arm and led her to a deck chair. "O thank you," said Lucy, "I--my heart bothered me pretty badly that time. I am forbidden to climb stairs, but I couldn't find you on the lower deck." "Did you wish to see me?" asked Chester. "Yes; I--you'll not think me over bold, will you, but I had to find you--won't you sit down here--I can't talk very loudly tonight." Chester drew a chair close to hers. A light wrap clung about her and the moonlight streamed on head and face. The young man, in the most matter-of-course-way adjusted the wrap to the girl's shoulders as he said: "You are not well, tonight." "Oh, I'm as well as usual--thank you." She smiled faintly. "Will you forgive us?" He was about to reply, "Forgive you for what?" but he checked himself. Somehow, he could not feign ignorance as to what she meant, neither could he use meaningless words to her. "We were very rude to you yesterday, both father and I; and I wanted to make some explanations to you, so you would understand. I am so sorry." "You and your father are already forgiven. If there were a grain of ill-feeling against him this afternoon, it all completely vanished when I heard him talk at the services." "You were there?" "Yes. Now don't you worry." He was nearly to say "Little Sister;" but again he checked himself. "I am a 'Mormon,'" he continued. "I am not ashamed of it, because I know what it means. Only those who don't know despise the word." "Neither am I ashamed of it," she said as she looked him fairly in the face. "I know a little--a very little--about the 'Mormons,' but that which I know is good." "What do you know?" "I'll tell you. One evening, in Kansas City I stopped to listen to two young men preaching on the street. They were just boys, and they did not have the appearance of preachers. You must know that I have always been interested in religion, and religious problems. Perhaps that is natural, seeing my father is a minister. I read his books, and many are the discussions I have had with him over points of doctrine,--and we don't always agree, either. He, however, usually took my little objections good naturedly until one day he asked me where I had obtained a certain notion regarding baptism. In reply I handed him the booklet I had received at the 'Mormon' street meeting. He looked at it curiously for a moment, wanted to know where I had obtained it, then locked it up in his desk. He was really angry; as that was something he had never been before over any religious question, I was surprised and impressed. I had, however, read carefully the booklet. Not only that, but I had been secretly to one of the 'Mormon' services. I there learned that an acquaintance of mine belonged to the 'Mormon' Church, and depend upon it, I had her tell me what she knew." "And your father?" "He objected, of course. At first, I told him everything. He had always let me go to any and all religious gatherings without objection. He even laughingly told me I could don the Salvation lassie's bonnet and beat a drum in the street, if I wanted to; but when it came to the 'Mormons,' O, he was angry, and forbade me from ever going to their meetings or reading their literature. I thought it strange." "It's not strange at all,--when you understand," remarked Chester, who was intensely interested in her story. "I suppose you obeyed your father." "Well, now, you want me to tell you the truth, of course--I--I wasn't curious--" "Certainly not." "You're laughing at me. But I wasn't, I tell you. I was interested. There is something in 'Mormonism' that draws me to it. I don't know much about it, to be sure, for it seems that the subject always widens out to such immensity. I want you to tell me more about Joseph Smith, the Book of Mormon and the new revelations." "But your father will object. What would he say if he knew you were sitting here in this beautiful moonlight talking to a 'Mormon'?" "I'm of age, I guess. I'm doing nothing wrong, I hope." "I hope not. Far be it for me to harm you--or any living soul. But I don't know much about the gospel as we call it--for you must know it is the simple gospel of Jesus Christ revealed anew. There are three other 'Mormons' on board, missionaries going to Europe. One of them at least could tell you much." "But I'd be pleased to hear you tell me--is, is that father? I wonder if he is looking for me." Chester looked in the direction indicated. A man came up, then passed on; it was not the minister. The girl crouched into the shadow, and as she did so her shoulder pressed against Chester's. Then she sprang up. "Well, I was foolish," she exclaimed, "to be afraid of dear old daddy!" Chester also arose, and the two walked to the railing. They stood there in the moonlight. Great clouds of black smoke poured from the ship's funnels, and streamed on to windward, casting a shadow on the white deck. They looked out to the water, stretching in every direction into the darkness. Then as if impelled by a common impulse, they looked at each other, then blushed, and lowered their eyes. The girl's hands lay on the railing. Chester saw their soft shapeliness, and noted also that there were no rings on them. "I'm glad I've met you," said Chester honestly. "And I'm glad, too," she breathed. "Some other time you must tell me so much. I've so many questions to ask. You'll do that, won't you?" "Why do you ask?" "Now I must go to father. He may be uneasy." She held out her hand. "Good night--what _do_ you think of me? Am I a rude girl?" "I heard your father call you Lucy. That's your name, isn't it?" "Yes." "And I may call you that, may I not? You know these ship-board acquaintances don't wait on ceremony." "But I don't know your name, either. Think of it, how we have been really confidential and we don't even know each other's name." "I know yours." "Only half of it. I've two more. How many have you?" "Only two." "And they are?" "Chester Lawrence." "Well, mine is Lucy May Strong--and now, goodnight." He took her arm and helped her down the steps, gently, for she seemed such a frail being, one who needed just such stout arms as Chester's to lean upon. He risked the danger of meeting the father by helping her down the second flight of steps to the state-room deck. "Good night, Lucy." "Good night--Brother Lawrence." CHAPTER V. All Monday forenoon, Chester sat on deck reading a book which he had obtained from the ship's library. It was a most interesting story, and yet the world of gray-green water and changing clouds drew his attention from the printed page. He was beginning to realize what the fascination for the sea was which took hold of men. It would have been difficult for him to analyze or explain this feeling, but it was there; and it seemed to him that he would have been content to live out his life on that boundless ocean which presented a symbol of eternity continually before his eyes. "Good morning." Chester started, then turned. It was Lucy's father who found a chair and drew it up to Chester's. "Is the book interesting?" inquired the minister. "Not so interesting as this wonderful sea and sky," was the reply. "You are right," said the other, following the young man's gaze out to the distance. "Our universe is now but water and air, and we are but specks floating between the two layers." "But we know that ocean and air are not all. We know there are plains and mountains, forests and growing fields; so after all our universe must include not only all we can see with our eyes, but all that comes within view of our comprehension. Do you know," resumed Chester after a pause, "I have come to this conclusion, that our universe is limited only within the bounds of our faith. As we believe, and strive to convert that belief into a living faith, so shall we know and realize." The preacher looked keenly at the "Mormon," as if he would see the fountain of these thoughts. Chester continued: "But you, as a minister of the gospel, understand all these things. However, I like to think about them and express them to those who will listen"--and as the minister was listening, the young man went on: "I reason it out this way: The Spirit of God--that is, His presence in influence and knowledge and power, as you so beautifully put it yesterday at the services, is everywhere in the universe. There is no place in heaven or hell, or in the uttermost bounds of space but God is there. As you also stated, we may not fully understand this infinite magnificence of God, but this has been done to help us: the Father has revealed Himself to us through his Son. The Son we can comprehend, for He was one of us. We learn from scripture that this Son had all power both in heaven and earth given him; that He was, in fact, 'heir of all things.' Now, when that fact is fixed in my mind, I connect this other with it, that we, God's children also, are joint heirs with Christ; and in fact, if we continue on in the way He trod, we shall be like Him. Now, then, what does this chain of argument lead us to? That we may follow in the footsteps of God, and where He has gone, or shall go, we may go. Think of it--no, we can't. Only for an instant can our minds dwell upon it, then we drop to the common level again, and here we are, a speck on the surface of the deep." "What is that book you are reading?" asked the minister. He had evidently also dropped to the "common level;" or perhaps he had not soared with his companion. "This? O, this is Kipling's 'Plain Tales from the Hills.' I like Kipling, but I wish he hadn't written some very untruthful things about my people." "Has he?" "Yes. It seems he made a flying visit through Salt Lake City, and took for gospel truth the lurid stories hack drivers tell to tourists so that they may get their money's worth." "Well, I don't know;--but that brings me to the point of my errand. I sought you out especially today to ask you not to talk religion to my daughter. I understand she and you had a discussion on 'Mormonism' last evening, and she slept very little all night as a result." "You are mistaken, sir; I said nothing to her about 'Mormonism.' She told me a little about--" "Well, whatever it was, she was and is still ill over it. Let me tell you,--and I am sure you will believe me,--my little girl is all I have. She has been ailing for years, heart trouble mostly, with complications. A comfortable voyage with no over-excitement might help, the doctors said; and that's the main reason for this trip. She has always been interested in religious questions, which I naturally encouraged her in; but when she got mixed up somewhat with the 'Mormons,' that was quite another matter." "Why, may I ask?" "Well, it excited her. It brought her in contact with undesirable people, people not of her class and standing--" "Like me, for instance." "I did not say that." "You inferred it. But pardon me. I would not, for the world, do anything that would unfavorably affect your daughter." "I knew you would look at the matter sensibly. Perhaps it would be for the best if you did not meet her oftener than possible. I know it is difficult on ship-board, but for her sake you might try." "For her sake, why certainly, I'll do anything--for I want to tell you, Mr. Strong, you have a good, sweet daughter." "I'm glad you think so." "And I think a whole lot of her, I may just as well tell you. We have met but a few times, but some souls soon understand each other." "What! You don't mean--!" "That we have been making love to each other," laughed Chester. "O, no; not that I know; but there is such a thing as true affinity of souls, nevertheless, the affinity which draws by the Spirit of God. And so I say again plainly, that you may understand, I regard your daughter highly." "Young man, I thank you for your open manner and speech, but I beseech of you not to encourage any deeper feeling towards my daughter. She can never marry. She lives, as it were, on the brink of the grave. Now, I have been plain also with you." "I appreciate it, sir; believe me; I am profoundly sorry for her and for you; but, let me say this, seeing we are speaking plainly, if I loved your daughter, and we all knew she would die tomorrow, or next month, that knowledge would make only this difference, that my love would become all the holier. If she returned that love, we would be happy in knowing that in the life beyond we would go on and bring that love to a perfect consummation." The minister looked closely again at the young man. Then, giving voice to his thoughts, asked: "Have you studied for the ministry? Are you now a 'Mormon' missionary?" "I am not an authorized 'Mormon' missionary. My studying has been no more than is expected of every 'Mormon.' Every member of our Church is supposed to be able to give a reason for the hope that is within him,--and I think I can do that." "Do you live in Utah?" "No, sir; my home is in Chicago." "Chicago!--well, I--are there 'Mormons' in Chicago?" "A few, as I suppose there are a few in Kansas City. I joined the 'Mormon' Church in Chicago, but I was converted in Utah." "You have been to Utah, then?" "O, yes; I spent some time there and got very well acquainted with the people; and they are a good people, I tell you, sir. I know--" "Yes, well, Mr.----, Lucy did tell me your name, but I have forgotten it." "My name is Lawrence--Chester Lawrence." The minister had arisen as if about to go, but he now sat down again. Chester did not understand the strange twitching of the minister's lips or the pallor of his face. What had he said or done to agitate the man so much? "Chester Lawrence!" repeated Mr. Strong under his breath. "You have never met me before, have you? Perhaps--" "No; I have never met you before. No, no; of course not. There was just something come over me. I'm not very well, and I suppose I--" He stopped, as if he lacked words. "May I get you anything, a drink of water?" suggested Chester. "No, no; it was nothing. Sit down again"--for Chester also had arisen--"and tell me some more about yourself. I am interested." "Well, my life has been very uneventful, and yet in a way, I have lived. As a boy in Chicago, I suppose, my young days passed as others; but it was when I went out west and met the 'Mormons' that things happened to me." "Yes, yes." "I don't mean that I had any adventures or narrow escapes in a physical way. I lived in the mountains as a miner for a time, but there are no wild animals or Indians there now, so my adventures were those of the spirit, if I may use that expression,--and of the heart. Isn't that your daughter coming this way?" Sure enough, Lucy had found them, and came up to them beaming. Chester failed to see in her any symptoms for the worse, as her father had indicated. In fact, there certainly was a spring to her step which he had not seen before. "Well, I've found you at last, you run-away papa. Good morning," she nodded to Chester, who returned the greeting. "Don't you know, papa, you have kept me waiting for half an hour or more to finish our game." "I'll go right now with you," said the father, rising. "Well, I don't care so much now, whether it's finished or not. I believe someone else has it anyway." "Oh, we'll go and finish the game," persisted Mr. Strong. "Perhaps Mr. Lawrence will come along," suggested the girl, as it seemed very proper to do. "Not now, thank you," replied Chester. "I must finish my book before the lunch gong sounds." The minister took his daughter's arm and they went along the deck to where a group was laughing merrily over the defeat and victory in the games. Chester watched them mingle with the company, then he opened his book again; but he did not complete his story at the time he had appointed. To those who can possess their souls in peace, life on ship-board in pleasant weather is restful, and may be thoroughly enjoyed. A little world is here compactly put together, and human nature may be studied at close range. From the elegant apartments of the saloon to the ill-smelling quarters of the steerage, there is variety enough. Representatives are here from nearly "every nation under heaven:" every creed, every color; every grade of intelligence and worldly position, from the prince who occupies exclusively the finest suite of rooms, to the begrimed half-naked stoker in the furnace room in the depths of the vessel; every occupation; every disposition. And yet, even in this compact city in a shell of steel, one may seclude himself from his fellows and commune solely with his own thoughts or his books. The three "Mormon" elders, reticent and quiet, had made few acquaintances. The Rev. Mr. Strong and his daughter, not being very well, had not been active in the social proceedings of the ship's company. Chester Lawrence had formed an acquaintance which seemed to him to fill all requirements, so that he cared not whether he learned to know any more of his fellow travelers. And now further association with this pleasant acquaintance must stop. Well, once again he said to himself, he would be glad at sight of Liverpool, and again some deeply hidden voice protested. Chester tried to keep his word with Mr. Strong. He made no efforts to see Lucy or talk with her, and he even evaded her as much as possible. This he could not wholly do without acting unmannerly. All were on deck during those beautiful days, and twice on Tuesday Lucy and Chester and the elders had played deck quoits, the father joining in one of them. Lucy beamed on Chester in her quiet way until she noted the change in his conduct towards her. The pained expression on the girl's face when she realized this change, went to Chester's heart and he could have cried out in explanation. That evening Lucy found Chester in a corner of the library pretending to read. There was no escape for him as she approached. What a sweet creature she was, open-hearted and unafraid! His heart met her half way. "What is the matter with you, Brother Lawrence?" she asked. "There is nothing the matter with me." "Then what have _I_ done?" She seated herself, and Chester laid his book on the table. He would be plain and open with this girl. In the end nothing is gained by mystery and silence. He told her plainly what had taken place between himself and her father. She listened quietly, the tears welling in her eyes as he progressed. Then for a moment she hid her face in her hands while she cried softly. "I shall not ask you to break your promise," she said at last, "but I did so want to learn more of the gospel--the true restored gospel. It isn't true that a discussion of these things affects me unfavorably. I am never so well as when I am hearing about and thinking of them. Perhaps father thinks so, however; I shall not misjudge him." "So I shall keep my word," said he, "and if I keep it strictly, I should not now prolong my talk with you. But I have a way out of your trouble. You know Elder Malby. He is a wise man and knows the gospel much better than I. He will gladly talk to you." "Thank you. That's a good suggestion; but you--" "I shall have to be content to look from afar off, or perchance to listen in silence. Good night." And so it happened that the very next morning when the passengers were looking eagerly to the near approach to Queenstown, Lucy and Elder Malby were seen sitting on deck in earnest conversation. Chester promenaded at a distance with some envy in his heart; but he kept away. For fully an hour the girl and the elderly missionary talked. Then the minister, coming on deck saw them. He, no doubt, thought she was well out of harm's way in such company, for he did not know Elder Malby. When he caught sight of Chester he went up to him, took him by the arm and fell into his stride. Their conversation began with the common ship-board topics. Then the minister asked his companion more about himself and his life. It seemed to Chester that he purposely led up to his personal affairs, and he wondered why. There were some parts of his history that he did not desire to talk about. What did this man wish to know? "How long did you live in Utah?" asked the minister, after receiving little information about Chester's birth and parentage. "Altogether, about a year." "And you liked it out there?" "Very much. The mountain air is fine; and that is truly the land of opportunity." The two swung around the deck, keeping in step. Chester pressed his companion's arm close. They reached in their orbit the point nearest to Lucy and Elder Malby, then without stopping went on around. "I knew a man once by the name of Lawrence," said the minister. "I wonder if he could be related to you." Chester did not reply. "I don't know whether or not he ever went to Utah." "My parents were not with me in Utah. I went alone, after I was a grown man. My mother had lived there many years before, but had left. She lived in Chicago the latter part of her life; but she made a trip to Utah when she was old and feeble,--and she died there. * * * * Her grave is there now." The minister now was silent. His lips twitched again. Chester once more wondered why such things should affect him. The man's arm clung to Chester firmly as if he wished support; and Chester's heart warmed to him. Was he not Lucy's father? Should he not know all he desired to know about the man who had expressed deep regard for his daughter? "I think you are tired," said Chester. "Let's sit here and rest." "Yes; all right." "The man Lawrence whom you knew was not my father," continued Chester. "That was my mother's maiden name. I don't know--I never knew my father; and shall I say, I have no wish to know a man who could treat my mother and his child the way he did. No; much as I have longed to know a father's love and care, I cannot but despise a man who becomes a father, then shirks from the responsibility which follows--who leaves the burden and the disgrace which follow parenthood outside the marriage relation to the poor woman alone. Such baseness, such cowardice, such despicable littleness of soul!--do you wonder why I don't want to know my father?" Well, he had done it. Lucy's father knew the truth of his dishonorable beginning. This highly cultured Christian minister was no doubt shocked into silence by his outburst of confidence. But he must know also that this occurred among a Christian community, long before either of the parties concerned knew of or were connected with the "Mormons." So Chester explained this to the man at his side, who sat as if deaf to what was being said. His gaze was fixed far out to sea. His lips did not now quiver, but the lines in his face were rigid. Chester beckoned to the daughter, and when she came, he said: "I think your father is not well. Perhaps he ought to go below and rest." "Father," cried the somewhat frightened girl, "what is it? Are you ill?" The father shook himself as if to be freed from some binding power, looked at Chester and then at Lucy, smiled faintly, and said: "Oh, I'm all right now, but perhaps I ought to rest a bit. Will you go down with me, Lucy?" The daughter took his arm and was about to lead him away. He stopped and turned again to Chester. "Excuse me," he said, "but what was your mother's full name?" "Anna Lawrence." "Thank you. All right, Lucy. Let's be going." Chester watched them disappear down the companionway, then looked out to sea at the black smoke made by a steamer crawling along the horizon, from Liverpool outward bound. CHAPTER VI. A number of men and women were sitting on the promenade deck forward engaged in an earnest discussion. Just as Chester Lawrence came up and paused to listen, for it seemed to be a public, free-for-all affair, he noticed that Elder Malby was talking, directing his remarks to a young man in the group. "What is your objective point?" the Elder asked. "What do you live and work for? What is your philosophy of life by which you are guided and from which you draw courage, hope, and strength?" "Oh, I take the world as it comes to me day by day, trusting to luck, or to the Lord, perhaps I had better say, for the future," replied the young fellow. "What would you think of a captain of a vessel not knowing nor caring to know from what port he sailed or what port was his destination? Who did not know the object of the voyage, knew nothing of how to meet the storms, the fog, the darkness of the sea?" "Well, I'm not the captain of a ship." "Yes, you are. You are the captain of your own soul, at least; and you may not know how many more souls are depending upon you for guidance in this voyage of life which we are all taking." "That's right--true," agreed a number of by-standers. "Say, mister," suggested one, "tell us what you think of the propositions. You seem able to, all right." "Well," responded the elder, "I don't want to preach a sermon that will bore you; but if the ladies and gentlemen here are interested I shall be pleased to give my views." "Sure--go on," came from others. One or two found seats, as if they would rather sit through the ordeal, others following their example. "Yes; it's more comfortable," agreed Elder Malby, as they drew their chairs in a circle. Two people left, but two others came and took their places. "I hope we are all Christians," began the speaker, "at least so far that we believe the Scriptures; otherwise my arguments will not appeal to you." A number acknowledged themselves to be Christians. "Then I may begin by saying that the purpose of this life-voyage of ours is that we might obtain the life eternal. 'This is life eternal' that we might know God and His Son Jesus Christ who was sent to us. If we know the Son we know the Father, for we are told that the Father has revealed Himself through the Son. This Son we know as Jesus Christ who was born into the world as we were. He had a body of flesh. He was like us, His brethren; yet this Being, the Scriptures tell us, was in the 'form of God;' that He was the 'image of the invisible God;' that He was 'in the express image of His Father's person.' When Jesus lived on the earth, one of His disciples asked Him, 'Show us the Father.' 'He that hath seen me, hath seen the Father,' was the reply. 'I am the way, the truth, and the life; no man cometh to the Father but by me.'" At this point the Rev. Mr. Strong and his daughter came sauntering along the deck. They paused to listen, then accepted the chairs which Chester hurriedly found for them. "I am not stating where in the Scriptures these quotations can be found," continued the elder, "though I shall be pleased to do so to any who wish to know. Well then, here we have a glorious truth: if we wish to know God, we are to study the Son. Jesus is the great Example, the Revealer of the Father. He is the Father's representative in form and in action. If Jesus, the Son, is meek and lowly, so also is the Father; if He is wise and good and forgiving, so is the Father; if the Son is long-suffering and slow to anger, yet not afraid to denounce sin and call to account the wicked, so likewise may we represent the Father. All the noble attributes which we find in the Son exist in perfectness in the Father. "Picture this noble Son, the risen Redeemer, my friends, after His battle with death and His victory over the grave! In the splendid glory of His divine manhood, all power both in heaven and earth in His hand, He stands as _the_ shining figure of the ages. Why? Because He is 'God With Us.'" There was perfect stillness in the group of listeners. "Thus the Father has shown Himself to us. There is no need for any of us to plead ignorance of our Divine Parent. The way is marked out, the path, though at times difficult, is plain. The Son does the will of the Father. 'My Father worketh hitherto, and I work,' said Jesus. 'The Son can do nothing of Himself, but what He seeth the Father do; for what things soever He doeth, these also doeth the Son likewise.' We, then, are to follow Christ, as He follows the Father. Isn't that plain?" "Do I understand," asked one, "that you believe God to be in the form of man?" "Rather that man is in the form of God, for 'God created man in His own image.'" "In His moral image only. God is a spirit. He is everywhere present, and therefore cannot have a body, such as you claim," objected one. "I claim nothing, my friend. I am only telling you what the Scriptures teach. They say nothing about a 'moral image.' What is a moral image? Can it have an existence outside and apart from a personality of form?" There was no immediate response to this. Some looked at the minister as if he ought to speak, but that person remained silent. "The attributes of God, as far as we know them, are easily put into words; but try to think of goodness and mercy and love and long-suffering and wisdom outside and apart from a conscious personality, an individual, if you please. Try it." Some appeared to be trying. "Pagan philosophers have largely taken from the world our true conception of God, and given to us one 'without body, parts, or passions.' The Father has been robbed of His glorious personality in the minds of men. Christ also has been spiritualized into an unthinkable nothingness. And so, to be consistent some have concluded that man also is non-existent; and it naturally follows that God and Christ and man, with the whole material universe, are relegated to the emptyness of a dream." "If God is in the form of man He cannot be everywhere," suggested one of the ladies. "And that's not a pleasant thought." "Our friend here," continued the speaker, nodding to Mr. Strong, "quoted a passage in his splendid sermon last Sunday which explains how God may be and is present in all His creations. Certainly God the Father cannot personally be in two places at the same time any more than God the Son could or can." The elder took a Bible from his pocket. "I had better read the passage. It is found in the 139th Psalm. David exclaims, 'Whither shall I go from thy _spirit_, or whither shall I flee from thy presence?' You will recall the rest of the passage. Is it not plain that the Lord is present by His Spirit always and everywhere. His Spirit sustains and controls and blesses all things throughout the immensity of space. Fear not, my friend, that that Spirit cannot be with you and bless you on sea or on land. We cannot get outside its working power any more than we can escape the Spirit of Christ now and here, even if His glorified body of flesh and bones now sits on the right hand of His Father in heaven where Stephen saw it." As is usual in all such discussions as this, some soon retire, others linger, eager not to miss a word. Lucy, you may be sure, was among those who remained. Her father also, sitting near to Chester, listened with deep interest. "Just one more thought," continued the "Mormon" elder, "in regard to this lady's fear that God may not be able to take care of all His children always and everywhere. God is essentially a Father--our Father. The fathering of God gives me great comfort. By fathering I mean that He has not only brought us into existence, but He has sent us forth, provides for us, watches over us. In our darkness He gives us light, in our weakness He lends us strength. He rebukes our wrong actions, and chastens us for our good. In fact, He fathers us to the end. Is it not a great comfort?" "It certainly is," said Lucy, unconscious to all else but the spirit of the Elder's words. "In this world," said the Elder, "the God-given power of creation is exercised unthoughtfully, unwisely, and often wickedly. A good-for-nothing scamp may become a father in name; but he who attains to that holy title in fact, must do as God does,--must love, cherish, sustain and make sacrifices for his child until his offspring becomes old enough and strong enough to stand for himself,--Don't you think so, Mr. Strong?" All eyes were turned to the minister who was appealed to so directly. Had the reverend gentleman been listening, or had his thoughts been with his eyes, out to sea? His face was a study. But that was not to be wondered at. Was he not a dispenser of the Word himself, and had he not been listening to strange doctrine? However, he soon shifted his gaze from the horizon to his questioner. "Certainly, I agree with you," he replied. "Father and fathering are distinct things. Happy the man who combines them in his life--happy, indeed." The afternoon was growing to a close. The sun sank into the western sea. The Elder, carried along by the awakened missionary spirit, continued his talk. He explained that the Father had by means of the Son pointed out the way of life, called the plan of salvation, or gospel of Jesus Christ. He spoke of faith, repentance, and baptism for the remission of sins; for, said the Elder to himself, even the minister has need of these things. Lucy drank eagerly the words of life. Her father sat unmoved, making no comment or objection. He had never been one to wrangle over religion; had prided himself, in fact, on being liberal and broad-minded; so he would not dispute even though he could not altogether agree. The Elder's words came to him in a strange way. Had he heard all this before? If so, it had been in some long-forgotten past; and this man's discourse only awakened a faint remembrance as of a distant bell tolling across the hills. Away back in his youth, he must have heard something like this; or was it an echo of some pre-existent world--he had heard of such things before. Perhaps it was the man's tone of voice, his mannerism that recalled, in some way, some past impression. The Elder stopped. Lucy touched her father's arm. "Father," she said, "I believe you are cold. I had better get your coat." The minister arose, as if stiffened in the joints by long sitting. He reached out his hand to the Elder. "I have enjoyed your gospel talk," he said. "May I ask your name, and to what Church you belong, for evidently you are a preacher." "My name is George Malby, and I am an elder of the Church of Jesus Christ of Latter-day Saints, commonly known as 'Mormons.'" "A 'Mormon!'" a number of voices chorused. Some confusion followed, and the party broke up. Lucy, her father, and Chester, still lingered. "Father," said Lucy, "I had intended to introduce you to Elder Malby, but I wanted you to hear, unprejudiced, what he had to say. What he has been teaching is 'Mormonism,' and you'll admit now that it is not at all bad. You never would listen nor read." "Lucy--that will do. Good evening, gentlemen. Come Lucy." Later that same evening when most of the passengers had retired, the Rev. Mr. Strong came up on deck again. He took off his cap so that the breeze might blow unhindered through the thin, gray locks. He paced slowly the length of the promenade deck with hands behind his back and eyes alternatingly looking into the dark sky and to the deck at his feet. The old man's usual erect form was bent a little as he walked, his step broke occasionally from the rhythmatical tread. There was war in the minister's soul. Conflicting emotions fought desperately for ascendency. Memories of the past mingled with the scenes of the present, and these became confused with the future. As a minister of the gospel for half a lifetime, he had never had quite such a wildly disordered mind. He wiped the perspiration from his brow. He groaned in spirit so that moans escaped from his lips. The sea was beautifully still, but rather would he have had it as wild and as boisterous as that which was within his heart. The man paused now and then at the rail. The Irish coast was not far away, and the lights of ships could be seen, westward bound. The minister tried to follow in his mind these little floating worlds; but they were too slow. Like the lightning he crossed the Atlantic and then with the same speed flew half way across the American continent to a big, black, busy city roaring with the traffic of men. Then out a few miles to the college, where he as a young divinity student had spent some years of his early manhood--and there and then he had met her--Also, years later, the woman whom he had married--and at each big milestone in his journey of life there had been "Mormons" and "Mormonism." "'Mormonism,' 'Mormonism,'" the man whispered hoarsely. "Anna--Clara--Lucy--Chester--and now--and now what! O, my God!" It was nearly midnight when Lucy, becoming alarmed at her father's long absence from his state room, came slowly on deck, stopping now and then to rest. She saw him by the rail, went up to him, took him by the arm and with a few coaxing words led him down into his room. As he kissed her good-night with uncommon fervor, he looked into her upturned face and said: "Are you going to love this young man--Chester Lawrence?" "Father," she cried, "what do you mean?" "Just what I say. I am not blind. I made him promise not to seek your company or talk religion to you. Tomorrow I shall relieve him from that promise." "O, father!" "There now, child,--and Lucy, he may talk of religion and love all he wants. I think those two things, when they are of the right kind and properly blended, are good for the heart, don't you?" "Yes, thank you, dear daddy--we are so near England now that I may call you daddy." "Then good-night, my girl;" and he kissed her again in the doorway. CHAPTER VII. But next morning there was no time to talk of either love or religion for Chester and Lucy. The coast of Ireland had been sighted earlier than had been expected, and there was the usual straining of eyes landward. Chester was among the first to see the dark points on the horizon which the seamen said was the Irish coast, and which as the vessel approached, expanded to green hills, dotted with whitened houses. This then was Europe, old, historic Europe, land of our forefathers, land of the stories and the songs that have come down to us from the distant past. "Good morning. What do you think of Ireland?" Lucy touched his arm. "Oh, good morning. You are up early." "I am feeling so fine this morning that I had to get up and join in the cry of 'Land ho.' No matter how pleasant an ocean voyage has been, we are always pleased to see the land. Besides, we get off at Queenstown." "What!" exclaimed Chester. "I thought you were bound for Liverpool?" "Yes, later; but we are to visit some of our people in Ireland first. Papa has a brother in Cork. We intend to remain there a few days, then go on to Dublin, Liverpool, London, Paris, etc., etc.," laughed the girl. Chester's heart sank. The separation was coming sooner than he had thought. Only a few more hours, and this little sun-kissed voyage would end. He looked at the girl by him; that action was not under embargo. Yes; she was uncommonly sweet that morning. Perhaps it was the Irish blood in her quickening at the nearness of the land of her forefathers. Cheeks and lips and ears were rosy red, and the breeze played with the somewhat disheveled hair. There was a press of people along the rail which caused Lucy's shoulders to snuggle closely to his side. Chester was silent. "Yes;" she went on, "there's dear old Ireland. You see, this is my second visit, and it's like coming home. You go on to Liverpool, I understand." "I have a ticket to Liverpool," he said; "but I suppose they would let me off at Queenstown, wouldn't they?" "Why, certainly--how fast we are nearing land. I'll have to go down now and awaken father. We haven't much time to get ready." He would have held her, had he dared. She was gone, and there were a hundred and one questions to ask her. She must not get away from him like this. He must know where they were going--get addresses by which to find them. He had no plans but what could be easily changed. Seeing Europe without Lucy Strong would be a dull, profitless excursion. Chester's thoughts ran along this line, when Lucy appeared again. The color had left her face. "Father is very sick," she said to Chester. "He seems in a stupor. I can't wake him. Will you find the doctor?" "I'll get him," he said. "Don't worry. We'll be down immediately." Chester and the doctor found Lucy rubbing her father's hands and forehead, pleading softly for him to speak to her. The doctor after a hurried examination, said there was nothing serious. A nervous break-down of some kind only--no organic trouble--would be all right again shortly. "But doctor, we get off at Queenstown," explained Lucy. "Well, I think you can manage it. By the time you are ready to leave, he will be strong enough. This young man seems able to carry him ashore, if need be. Are you landing also," he asked of Chester. "Well--yes." Lucy looked at the young man, but said nothing. The doctor promised to bring some medicine, then left. "But Mr. Lawrence--" began Lucy. "I'll listen to no objections," interrupted he. "I couldn't think for a moment of leaving you two in this condition. You're hardly able to lift a glass of water, and now you father's ill also. No; I am going with you, to be your body guard, your servant. Listen! I'm out to see the old world. I should very much like to begin with Queenstown and Cork." The father moved, opened his eyes, then sat up He passed his hand over his face, then looked at the two young people. "It's all right," he muttered, then lay down again on the pillow. The doctor came with his medicine. There were now heard the noise of trunks being hoisted from the hold and the bustle of getting ready to leave the ship. "Father," said Lucy. "We must soon get ready to leave. Will you be able?" "Yes, yes, child"--it seemed difficult for the old man to speak. "And Chester--Mr. Lawrence--here is to go with us and help us." "Yes." He nodded as if it was easier to give assent in that way. "We'll make all things ready, daddy. Don't you worry. Rest as long as you can. It will be some time yet before you will need to get up." The sick man nodded again. "I'll remain here while you get ready," said Chester. "Then you may attend while I do what little is necessary. I'll let my trunk go right on to Liverpool. Lucy hurried away and Chester sat down by the bed. As he smoothed out the coverlet, the minister reached out and took Chester's hand which he held in his own as if to get strength from it. There came into the old man's face an expression of contentment, but he did not try to talk. Lucy returned, and Chester hurried to his own room where he soon packed his few belongings and was ready. He found the elders on deck watching the approach to Queenstown, and explained to them what had happened to change somewhat his plans. "I'll surely hunt you up," he said to Elder Malby, "and visit with you;" and the Elder wished him God-speed and gave him his blessing. Slowly the big ship sailed into Queenstown harbor, and then stopped. The anchor chains rattled, the big iron grasped the bottom, and the vessel was still. What a sensation to be once more at rest! Now out from the shore came a tender to take Queenstown passengers ashore. Small boats came alongside from which came shrill cries to those far above on deck. A small rope was thrown up which was caught and hauled in by the interested spectators. At the end of the small rope there dangled a heavier one, and at the end of that there was a loop into which a good-sized Irish woman slipped. "Pull away," came from below, and half a dozen men responded. Up came the woman, her feet climbing the sides of the steamer. With great good-nature the men pulled until the woman was on deck. Then she immediately let down the lighter rope to her companion in the small boat, where a basket was fastened and drawn up. From the basket came apples, or "real Irish lace," or sticks of peculiar Irish woods, all of which found a ready sale among the passengers. From one of the lower decks of the steamer, a gang-way was pushed on to the raised deck platform of the tender, and even then the incline was quite steep. This bridge was well fastened by ropes, and then the passengers began to descend, while their heavier baggage was piled on the decks of the tender. Lucy and her father soon appeared. Chester met them below and helped the sick man up, along the deck, and down the gang-way to the tender, where he found a seat. Lucy followed, stewards carrying their hand baggage. From their new position they looked up to the steamer. How big it was! The day was beautifully warm. Well wrapped in his coat, the father rested easily, watching with some interest the busy scene around him. He being among the last to leave the liner, they were soon ready to be off. The gang-way was drawn in again, and the tender steamed away towards the inner harbor. The big ship weighed its anchor, then proceeded on its course to Liverpool, carrying away its little world of a week's acquaintance, to which Chester and Lucy waved farewell. Queenstown, in terraced ranks, now rose before them. The pier was soon reached, from which most of the travelers continued their journey by rail. The minister and his party, however, took passage again on a small boat for Cork. Everything being new to Chester, and the father being quite unable to do anything, the initiative, at least, rested on Lucy. With Chester's help, she managed quite well. For an hour they sailed on the placid waters of the harbor and up into the river Lee. The wooded hills, on either hand, dotted with farm-houses and villas, presented a pleasing picture. The boat drew up to a landing at St. Patrick's Bridge, where Uncle Gilbert met them, greatly surprised and alarmed at his brother's condition. Carriages were waiting. Chester was introduced by Lucy in a way which led to the inference that he was a particular friend of the family picked up, perhaps, in their time of need. Bag and baggage was piled in besides them and they drove away through the streets of Cork and into the suburbs. Slowly the horse climbed the hill, but in a short time they were at Uncle Gilbert's home, one of the beautiful ones situated among the green of rolling hillside and the deeper green of trees. There was another warm welcome by Aunt Sarah, who took immediate and personal charge of the sick man. "It's a break-down through overwork," she declared. "You Americans live at such fever heat that it is no wonder you have no nerves. They're burned out of you. But it's rest only he wants, poor man; and here's where he'll get it. Don't you worry, Lucy." Aunt Sarah's masterful treatment of cases such as these took much care and anxiety from them all. Away from the bustle and roar of hurrying humanity and traffic, resting amid the soothing green, and breathing the mild air of the country; the minister ought surely to get well again soon. He would not go to bed, but chose to sit in a big chair with a pillow under his head, looking out of the upstairs window which afforded a view of the town. The sun came in rather strongly during the afternoon and the father motioned Lucy to partly draw the blind. She did so, then drew a stool to his chair and seated herself near him. He placed his hands on her head, patted it caressingly, smiled at her, but said nothing. It was still difficult for him to speak. Presently, there came a light tap at the door. Lucy arose. It was Chester. "Excuse me," he said, "but the people below are somewhat confused over the trunks. I came to inquire." "Come in," said Lucy. "Let the 'confusion' continue for a little while. Come in to where there is peace. Father is feeling better, I am sure." The invalid turned towards the speakers, then with a movement of his head told them to come near. Lucy took her former position, while Chester drew up a chair. Yes; he did seem better, there being some color in his face to add life to his faint smile. "Chester," he whispered with effort, as he reached out and took the young man's hand, "Chester--my boy--I--am--so--glad--you--came--with--us." CHAPTER VIII. While the father was resting quietly at Kildare Villa, as Uncle Gilbert's home was called, Chester and Lucy spent a few days in looking about. "Are there any sights worth seeing around here?" asked Chester of Lucy. "Are there?" she replied in surprise. "Did you ever hear of the Blarney Stone?" Yes; he had. "Well, that's not far away; and those were the Shandon bells you heard last evening, 'The bells of Shandon, That sound so grand on The pleasant waters of the river Lee,'" she quoted. The fact of the matter was that Chester was quite content to remain quietly with Lucy and her father and the other good people of the place. Traveling around the country would, without doubt, separate them, and that disaster would come soon enough, he thought; but when Lucy announced that she was ready for a "personally conducted tour to all points of interest," he readily agreed to be "conducted." She was well enough to do so, she said; and in fact it did look as if health were coming to her again. The morning of the second day at Kildare Villa Chester and Lucy set out to see the town, riding in Aunt Sarah's car behind the pony. There had been a sprinkle of rain during the night, so the roads were pleasant. Lucy pointed out the places of interest, consulting occasionally a guide book. "While viewing the scenery, it is highly educational to get the proper information," said Lucy as she opened her book. "It states here that Cork is a city of 76,000 people. According to one authority it had a beginning in the seventh century. Think of that now, and compare its growth with that of Kansas City, for instance." "I have always associated this city with the small article used as stoppers for bottles," said Chester. "You thought perhaps the British needed a cork to stop up their harbor," said Lucy, gravely; "but you are entirely mistaken. The book says the name is a corruption of Corcach, meaning a marsh. The town has, however, long since overflowed the water, and now occupies not only a large island in the river, but reaches up the high banks on each side." They were evidently in Ireland. "A most noticeable peculiarity of Cork is its absolute want of uniformity, and the striking contrasts in the colors of the houses. The stone of which the houses in the northern suburb is built is of reddish brown, that on the south, of a cold gray tint. Some are constructed of red brick, some are sheathed in slate, some whitewashed; some reddened, some yellowed. Patrick may surely do as he likes with his own house. The most conspicuous steeple in the place, that of St. Ann, Shandon's, is actually red two sides and white the others, 'Parti-colored, like the people, Red and white stands Shandon steeple.' and there it is before us," said Lucy. The tower loomed from a low, unpretentious church. The two visitors drove up the hill, stopped the horse while they looked at the tower and heard the bells strike the hour. "What Father Prout could see in such commonplace things to inspire him to write his fine poem, I can not understand," said Lucy. "There is a peculiar jingle in his lines which stays with one. Listen: "'With deep affectation and recollection I often think of the Shandon bells, Whose sounds so wild would, in days of childhood Fling round my cradle their magic spells-- On this I ponder, where'er I wander, And thus grow fonder, sweet Cork of thee With thy bells of Shandon, That sound so grand on The pleasant waters of the river Lee.'" Lucy read the four stanzas. "It's fine," agreed Chester; "and I think I can answer your question of a moment ago. Father Prout, as he says, listened to these bells in childhood days, those days when 'heaven lies about us' and glorifies even the most common places, and the impressions he then received remained with him." Lucy "guessed" he was right. Then they drove by St. Fin Barre's cathedral, considered the most noteworthy and imposing building in Cork. "'It is thought probable the poet Spenser was married in the church which formerly stood on the site,'" Lucy read. "'His bride was a Cork lady, but of the country, not of the city. Spenser provokingly asks: "'Tell me, ye merchants' daughters, did ye see So fayre a creature in your town before? Her goodlie eyes, like sapphyres shining bright; Her forehead, ivory white, Her lips like cherries charming men to byte.'" "Well," remarked Chester as they drove homeward, and he thought he was brave in doing so. "I don't know about the merchants' daughters of Cork, but I know a minister's daughter of Kansas City, Missouri, U.S.A., who tallies exactly with Spenser's description." "Why, Mr. Lawrence!" "I might say more," he persisted, "were it not for some foolish promises I made that same minister a few days ago--but here we are. Where shall we go after lunch?" "I thought we were to go to Blarney Castle." "Sure. I had forgotten. That's where the Blarney Stone is?" "Sure," repeated the girl mischievously. So that afternoon they set out. It was but a short distance by train through an interesting country. Lucy was the guide again. "Do you have an Irish language?" asked Chester. "I heard some natives talking something I couldn't understand." "Of course there's an Irish language," explained his fair instructor. "Anciently the Irish spoke the Gaelic, a branch of the Celtic. In this reign of Queen Elizabeth, the Irish language was forbidden. The English is now universal, but many still speak the Gaelic. In recent years there has been an awakening of interest in the old tongue. 'One who knows Irish well,' an Irish historian claims, 'will readily master Latin, French, Spanish, Portuguese, and Italian;' and he adds that to the Irish-speaking people, the Irish language is 'rich, elegant, soul-stirring, and expressive.'" "I can well believe the latter statement when I remember the actions of those using it," said Chester. "Here we are," announced Lucy, as they alighted and walked to the entrance of the park. "It will cost us six pence to get in." Chester paid the man at the gate a shilling. The castle loomed high on the side of a hill, its big, square tower being about all that now remains of the ancient structure. A woman was in charge of the castle proper. "The stone that you kiss is away up to the top," explained Lucy. "You will have to go up alone, as I dare not climb the stairs. I'll wait here. But stop a minute; the impressions will be more lasting if you get the proper information first. Here, we'll sit on this bench while I tell you about the castle." Chester readily agreed to this. "To sentimental people," began the girl, as she looked straight at the high walls in front, "Blarney Castle is the greatest object of interest in Southern Ireland; and, of course, the Blarney Stone is the center of attraction. It was built by Cormack McCarthy about 1446. Of the siege of the castle by Cromwell's forces, under Irton, we have the following picturesque account in verse, which, I must say, has a Kipling-like ring." She opened her book and read: "'It was now the poor boys of the castle looked over the wall, And they saw that ruffian, ould Cromwell, a-feeding on powder and ball, And the fellow that married his daughter, a-chawing grape-shot in his jaw, 'Twas bowld I-ray-ton they called him, and he was his brother-in-law.' "The word 'Blarney' means pleasant, deludin' talk, said to have originated at the court of Queen Elizabeth. McCarthy, the then chieftain over the clan of that name who resided at Blarney, was repeatedly asked to come in from 'off his keeping.' He was always promising with fair words and soft speech to do what was desired, but never could be got to come to the sticking point. The queen, it is told, when one of his speeches was brought to her, said: 'This is all Blarney; what he says, he never means.' "Now, this is the reason for kissing the stone up there in the tower. Listen: "'There is a stone there, whoever kisses, Oh! he never misses to grow eloquent; 'Tis he may clamber to a lady's chamber, Or become a Member of Parliament. A clever spouter, he'll sure turn out, or An "out--an'--outer" to be let alone; Don't hope to hinder him, or to bewilder him, Sure, he's a pilgrim from the Blarney Stone.' "Now, then, these are the facts in the case," concluded Lucy. "Proceed to do." Chester climbed the long stairs to the top. From the western edge, he looked down and waved at Lucy, then hurriedly scanned the beautiful prospect about him. The wonderful stone then drew his attention. It is set in the parapet wall, being one of the under stones in the middle of the tower. This parapet does not form part of the wall, but is detached from it, being built out about two feet and supported by a sort of scaffolding brace of masonry. This leaves a space between the battlement and the wall, which in olden times, enabled the defenders to drop stones and other trifles on to the heads of assailants one hundred twenty feet below. Two iron bands now reach around the famous stone, spanning the open space, and fastened to the wall. The aspirant who wishes to kiss the stone, must grasp these irons, one in each hand, and hang on for dear life. As the stone is underneath the parapet, the feat of kissing it is not easy. In the first place, one must lie on one's back, then with head extended over the wall, the head must be bent down and back far enough to touch the lips to the stone. To perform the feat safely, there must be assistants at hand who must hold one's legs in steady grip, and others who must sit on the lower part of the body to assure the proper equilibrium. Being entirely alone, it is needless to say, Chester did not kiss the Blarney Stone. He was satisfied with reaching under and touching it with his hand. Then he returned to Lucy. "You did not kiss the stone," she immediately declared. "You know, don't you, that it takes two to kiss--the Blarney Stone?" "I've heard it so stated. I've never been up to it." The park around the castle is very inviting, especially on a fine, warm afternoon. There are big trees, grass, and neatly kept walks. Chester and Lucy sauntered under the trees. A tiny brook gurgled near by, the birds were singing. Lucy chattered merrily along, but Chester was not so talkative. She noticed his mood and asked why he was so silent. "I was thinking of that promise. I fear I am not doing right." "O, that reminds me--Father, of course could not--" "Could not what?" "Well, the night before he became so ill on the boat he told me he was going to release you from any promise not to meet me and talk religion to me." "Did he say that?" They paused in their walk. "Yes; and he meant it--he means it now, if he could but say as much." "I thank you for telling me * * * Let us sit down here on this rustic seat. Do you know, I believe your father has gotten over his first dislike for me." "O, yes, he has. I think he likes you very much." "I was not surprised at his actions when I told him I was a 'Mormon.' He can hardly be blamed, in view of the life-long training he has had. And then, knowing that you have been in danger from that source before made him over-sensitive on the point. I marvel now that he treats me so well." Lucy looked her happiness, rather than expressed it. The guide book lay open on her lap. Chester picked it up, looked at a picture of Blarney Castle, and then read aloud: "'There's gravel walk there, For speculation, And conversation In sweet solitude. 'Tis there the lover May hear the dove, or The gentle plover In the afternoon.' "Lucy," said Chester, as he closed the book, "I'm going to call you Lucy--I can't call you Miss Strong in such a lovely place as this. We have an hour or two before we must return, and I want to talk over a few matters while we have the chance. In the first place, I want you to tell me where you are going when you leave Ireland. I want to keep track of you--I don't want to lose you. If your father would not object, I should like to travel along with you." "Father may remain here a long time, so long that we may not get to see much of Europe, and of course, you can't wait here for us." "Now listen, Lucy. _You_ are Europe to me. I believe you are the whole world." She did not turn from him, though she looked down to the grass where the point of her sunshade now rested. Her face was diffused with color. "Forgive me for saying so much," he continued, "for I realize I am quite a stranger to you." "A stranger?" she asked. "Yes; we have not known each other long. You don't know much about me." "I seem to have known you a long time," she said, looking up. "I often think I have met you before. Sometimes I imagine you look like the young missionary whom I first heard on the streets of Kansas City; but of course, that can't be." "No; I never was on a mission. But I'm glad you think of me as you do, for then you'll let me come and see you in London, in Paris and wherever you go. I assure you, it would be rather uninteresting sight-seeing without your presence, if not always in person, then in spirit. After all, much depends on the condition of the eyes with which one looks on an object whether it is interesting or not." Then the talk led to personal matters. He spoke of his experiences in Utah--some of them--and she fold him her simple life's story. Her mother had died many years ago; she had no very distinct recollection of her. She and her father had lived with housekeepers for many years. What with school and home, the one trip before to Europe, a number of excursions to various parts of her own country, her life had passed very smoothly and very quietly among her friends and books. As Chester listened to her he thought how like in some respects her story was to that of Julia Elston's. And as she sat there under the trees, she again looked like Julia, yet with a difference. Somehow the first girl had vanished but she had left behind in his heart a susceptibility to a form and face like this one beside him. Julia had come into his heart, not to dwell there, but to purify it, adorn it, and to make it ready for someone else;--and that other person had come. She filled the sanctuary of his heart. Peace and love beyond the telling were inmates with her. Had he not come to his own at last. That afternoon, as he sat with Lucy under the trees at Blarney, listening to her story, told in simplicity with eyes alternating between smiles and tears, he felt so near heaven that his prayers went easily ahead of him to the throne of mercy and love, bearing a message of praise and gratitude to the Giver of all good. These two were quite alone that afternoon. Even the care-taker went within the thick walls of the castle, remembering, perhaps, that she also had been young once. Birds may have eyes to see and ears to hear, but they tell nothing to humans. On the way back to Cork there was only one other passenger in the car,--an Irish girl carrying a basket in which were two white kittens. About half way to the city, the train stopped, and much to the travelers' surprise, a company of about two hundred Gordon Highlanders boarded the train, filling the cars completely. "What," asked Chester. "Have the Scotch invaded Ireland?" "I suppose it's a company just out for a bit of exercise," suggested Lucy. Their bare, brown legs, kilts and equipment were matters of much interest to Chester. When the train arrived in Cork, the soldiers formed, and with bagpipes squeeling their loudest, they marched into St. Patrick's street. Chester and Lucy and the girl with the basket followed. "This is quite an honor," remarked Chester, "to have a company of soldiers come to meet us, and to be escorted into town by music like this. How did _they_ know?" "Know what?" escaped from Lucy before she discerned his meaning. "Why, you silly man," she replied, "the honor is for the kittens!" Uncle Gilbert met them at the door. "Your father is sleeping--getting along fine," he explained. "Now then, young man, did you kiss the Blarney Stone?" "Why--no--I--" "You didn't! You missed the greatest opportunity in your life." "Oh, no, I didn't." replied Chester. "Far from it." Lucy, rosy red, fled past her teasing uncle into the house. CHAPTER IX. A warm, gentle rain was falling. No regrets or complaints were heard at Kildare Villa, for, as Uncle Gilbert said, the farmers needed it, he and his people were comfortably housed, and the excursionists--meaning Chester and Lucy--would do well to remain quiet for a day. The minister had so far recovered that he walked unaided into the large living room, where a fire in the grate shed a genial warmth. Chester and Lucy were already there, she at the piano and he singing softly. At sight of her father, Lucy ran to him, helped him to a seat, then kissed him good morning. "How much better you are!" she said. "Yes; I am glad I am nearly myself again--thanks to Aunt Sarah," he said, as that good woman entered the room with pillows and footrest for the invalid, who was made quite comfortable. Then the aunt delivered him to the care of the two young people, with an admonition against drafts and loud noises. "All right, daddy; now what can we do for you?" asked Lucy. "You were singing--when I came in. * * * Sing the song again." "But loud noises, you know." "Sing--softly," he replied. The two went back to the piano. Lucy played and both sang in well modulated, subdued voices, "Jesus, I my cross have taken All to leave and follow Thee; Naked, poor, despised, forsaken, Thou, from hence my all shall be. Perish every fond ambition, All I've sought, or hoped, or known, Yet how rich is my condition, God and heaven are still my own." They sang the three stanzas. The two voices blended beautifully. The father asked them to sing the song again, which they did. Then they sang others, some of which were not familiar to the listener. "Oh, how lovely was the morning, Brightly beamed the sun above." "What was that last song?" inquired the father. The two singers looked at each other as if they had been caught in some forbidden act. "Why"--hesitated Lucy, "that's a Sunday School song." "A 'Mormon' song?" "Yes." "Sing--it again," he said as he lay back on his pillows, closed his eyes and listened. "Do you know any more--'Mormon' songs?" Lucy, of course, did not know many. Chester managed "O, my Father," and one or two more. Then Lucy closed the piano and went back to her father, where she stood smoothing gently his gray hair. Thus they talked and read and sang a little more, while the rain fell gently without. "This is a beautiful country," said Chester, looking out of the window. "I do not blame people who have money, desiring to live here." Lucy came to the window also, and they stood looking out on the rain-washed green. The father lay still in his chair, and presently he went to sleep. Chester and Lucy then retired to a corner, and carried on their conversation in low tones. Faint noises from other parts of the house came to them. From without, only the occasional shrill whistle of a locomotive disturbed the silence. The fire burned low in the grate. Suddenly, the father awoke with a start. "I tell you he is my son," he said aloud. "I am his father, and I ought to father him--my heart goes out--my son--" "What is it, father?" cried Lucy, running to him, and putting her arm around his shoulders. The father looked about, fully awakened. "I was only dreaming," he explained. "Did I talk in my sleep?" Just then Uncle Gilbert came in. He announced that tomorrow he would of necessity have to leave for Liverpool. It would be a short trip only; he would be back in two or three days, during which all of them should continue to make themselves comfortable. "George, here, is getting along famously," he declared. "A few more days of absolute rest, and you'll be all right, eh, brother?" "I think so." Aunt Sarah now announced luncheon, and they all filed out of the room. That evening the two brothers were alone. "I want to talk to you," the visitor had said; and his brother was willing that he should. Evidently, something weighed heavily on his mind, some imaginary trouble, brought on by his weakened physical condition. "Now, what is it, brother," said Gilbert as they sat comfortably in their room. "You know that in my younger days I had a little trouble"--began the minister, now speaking quite freely. "I don't recall what you mean." "When I was studying for the ministry--a woman, you--" "O, yes; I remember; but what of it? That's past and forgotten long ago." "Past, but not forgotten. I have tried to forget, the Lord knows, by long years of service in the ministry. I hope the Lord has forgiven--but I forgotten, Oh, no." "Look here, brother, you are over-sensitive just now because of your physical condition. You have nothing to worry over. That little youthful indiscretion--" "But there was a child, Gilbert, a boy." "Well, what of it?" "That was my boy. I am his father. What has become of him? Where is he now? Flesh of my flesh, is he handicapped by the stigma I placed upon him? Is he, perchance, groveling in the gutter, because I cast him off--had no thought or care for him--" "Now, look here--" "Listen. I became a father, then shirked the responsibility of fatherhood. A new word rings in my ears, 'FATHERING.' I can see its mighty import. I who have spoken the words of the great Father for these many years, have not followed His example. Listen, brother: if that son of mine is alive, and I believe he is, I am going to find and claim him--and not once more do I preach until I do." The brother was somewhat alarmed, showing it in his countenance. "You may think I am out of my head; but I never was saner in my life. My thoughts are as clear as a bell, and now that I have said what I wanted to, I feel better. That's all--don't you worry about me. Now go to bed. You are to be off in the morning, you know. Good night." As Gilbert walked out, his mind not altogether clear about his brother, Lucy was at the door waiting to bid her father good night. "May I come in?" she asked. "Yes; come along." "I wanted just to say good night." "That's right, my girl; and where is Chester?" "He--I don't know. I think he's retired." "You're looking so well, these days. Are you happy?" "Yes, daddy; so happy--and so much better, I believe." "All right--there now, good night. If Chester is without, tell him to come in a moment." She kissed him again, then slipped out. Presently, Chester entered. "Did you wish to see me, Mr. Strong?" "Yes--that is, just to say good night--and to tell you that I am better--and also to thank you for taking such good care of Lucy." "Why, I assure you--" "Wait a moment. Stand right where you are, there in that light--you'll excuse a sick man's humors, I know; but someone told me today that we two look very much alike. I was just wondering whether it was a fancy only--but I can't tell, nor you can't tell. It always takes a third person to say." "Yes; I suppose it does," laughed Chester. "But I don't object to the resemblance." "Nor I, my boy. Come here. Continue to take good care of Lucy. She's a good, sweet girl." The man arose, as if to be off to bed. Chester put his arm around him. "Let me help you," said the young man. "You are not very strong yet." "Thank you." He put his arm about Chester's neck so that the stronger man could nearly carry the weaker. As they walked slowly across the room under the lamps anyone could see a striking resemblance between the two men. As they said good night and parted at the father's door, the older man's hand patted softly the young man's cheek. Chester felt the touch, so strange that it thrilled him. "That was for Lucy's sake," he said to himself as he sought the quietness of his own room. * * * * * There were no apparent reasons why Chester Lawrence should not accompany Uncle Gilbert to Liverpool, so neither Chester nor Lucy tried to find any. Plans for meeting in London and on the continent were fully matured and understood. The separation would be for a week or fortnight at most. Lucy and Aunt Sarah waved their goodbyes as the train drew out of Cork for Dublin. Chester now understood why Ireland was called the Emerald Isle. Green, green, everywhere--fields and hedges, trees and bushes, bogs and hills--everything was green. Uncle Gilbert gave him full information on all points of interest. At Dublin they had a few hours to wait for the boat, so they looked around the city, not forgetting the beautiful Phoenix Park. It was evening when they went on board the steamer and to bed. Next morning, they were awakened by the rattling of cables and chains as they slid into a dock at Liverpool. Chester and Gilbert Strong parted company at Liverpool, the latter to attend to the business which had brought him there, the former to seek a place of lodging. First he found 42 Islington, the headquarters of the mission, introduced himself to the elders in charge, and asked them to direct him to some cheap, but respectable lodgings. He was shown to a nearby hotel where the missionaries usually put up, where he obtained a room. Then he went to the steamship company's office at the pier, obtained his trunk, and had it taken to his lodgings. After a bath, a general clean-up and change of clothing, he was ready for the town, or all England for that matter. He went back to "42" for further information. He noticed that the slum district of the town pressed closely on to the office quarters, and he saw some sights even that first afternoon which shocked him: dirty, ragged children, playing in the gutters; boys and girls and women going in to dram shops and bringing out mugs of beer; men and women drunken. One sight specially horrified him: a woman, dirty, naked shoulders and arms; feet and legs bare; a filthy skirt and bodice open at the breast; hair matted and wild; reeling along the pavement, crying out in drunken exclamations and mutterings. It was the most sickening sight the young man had ever seen, and with perhaps the exception of a fight he witnessed some days later between two such characters, the worst spectacle of his life. All this sordid life so strange and new, drew the attention of the young westerner. Especially did 42 Islington interest him; for this was an historic spot for "Mormonism." From here the early missionaries had sent forth the message of salvation to Great Britain, in fact, to the whole of Europe. Here within these dingy rooms had trod the strong, sturdy characters of the pioneer days of the Church. Perhaps in some of these rooms Orson Pratt had written his masterly presentation of the gospel. In those days, very likely, there were not so many noises of traffic and restless humanity. Perhaps such men could take with them the peace and sublime solitude of their home in the Western Mountains into the confusing din of the big city, and remain undisturbed. And these were happy, even as the present elders were, laboring, with a clear conscience for the salvation of souls. There came to Chester, as he thought of these things, an expression he had read: "Outside things cannot make you happy, unless they fit with something inside; and they are so few and so common that the smallest room can hold them." That same evening there was a meeting of the Saints which Chester attended. The congregation was small, much smaller even than those of Chicago. Most of the people present appeared to be of the humbler, working classes; but there was the same light in their faces as that which shone in faces on the other side of the world, when enlightened by the Spirit of God. Everywhere, Chester noticed, this Spirit was the same, giving to rich and poor, learned and unlearned alike, the joy of its presence. "Come around tomorrow, and we'll take a look about the city," said one of the elders to Chester. "Sitting cramped over a desk day after day, makes it necessary for me to get out once in a while." The afternoon of the following day, Chester called for his friend in the office, and they set out. "I want you to get rid of the first impressions of Liverpool," explained the elder. "I want you to get away from the noise and dirt to the green and quiet and beauty of the town." First they took a car to the Botanical Gardens, looked at the flower beds and inspected the palm-house. Then they walked across the open to the farther side, followed a short street or two into the big, open grass-covered Wavertree Playground. Thence it was a short walk to Sefton Park with its varied and extensive beauties. They watched the children sail their toy crafts on the lake. There were some men even, trying out model boats. The bird cage was interesting. The grotto, as usual, was hard to find. The palm-house took a good part of their time, for the beautiful statue of Burn's Highland Mary, gleaming white from a bed of green, took Chester's attention, as also the historical figures surrounding the house. One of these was of Columbus with an inscription claiming that he had very much to do with the making of Liverpool, which is no doubt true. The weather was fine, the air was balmy; many people were out. Chester and his companion strolled about the walks and across the velvety stretches of grass. They watched for a time, a "gentlemanly game of cricket," but it was too slow altogether for the Americans. It was well towards sundown when the two young men took a car back to Islington. "Another day we'll see Newsham Park, and the country around Knotty Ash way. Then again, there is some beautiful country up the Mersey and across to Birkenhead." The visitor was grateful for these offers. That evening Chester addressed some post-cards to his few friends in Chicago, one to Hugh Elston, one to Elder Malby in London, and one to Lucy May Strong, Kildare Villa, Cork, Ireland. He lingered somewhat over this latter, lost somewhat in wonder at recent events. Was not this ocean trip and the Irish experience a dream? The noise and smoke about him were surely that of Chicago, and he was sitting in his room there in his normal condition of homelessness and friendlessness? Had he not that day been out with an elder from the Chicago Church office to Lincoln Park and the lakeside? Surely Lucy and the minister, and Kildare Villa and Blarney were figments of a pleasant dream! Chester walked back and forth in the small room. He stopped before a dingy map of Great Britain on the wall. His finger touched Ireland, moved southward, and stopped at Cork. Yes; there _was_ such a place, any way, so there must be Shandon Bells and the Blarney Stone, and a rustic seat under the trees at Blarney Castle. Well, if all else under the sun were imaginary, that hour of bliss at Blarney when Chester told Lucy he loved her, and Lucy told Chester the same sweet words--that was real. He would live in that reality, for it far surpassed his dreams. Chester looked again at the post-card he had addressed to Kildare Villa, placed it aside, and wrote in its place a long letter. CHAPTER X. Twenty miles out of London. The sun is shining, and the train glides along by green fields, hedges of hawthorn, and blossoming trees. England looks to be the huge, well-cared-for farm of a very rich man. This may be explained by the fact that England is an old country, having been plowed and planted and harrowed for close on to a thousand years before America was discovered. This long period of cultivation gives the country-side a mellowness and well-groomed look. The vaporous sunlight softens all the outlines, hides the harsh features, and gives the landscape its dreamy, far-away, misty loveliness. There seems to be no angles in the scene; field melts into field, and hedge into hedge, with here and there a ribbon of a road which seems to join them rather than to separate them. The houses are of brick or of stone, many partly hidden under the climbing ivy or roses. Chester Lawrence is accompanying Elder Malby eastward from London through Kent to Margate and Ramsgate on the coast. Elder Malby is to attend to some Church duties, and Chester, by invitation, was glad to accompany him. It was the young man's policy to keep in touch as much as possible with the elders and their work, and he was getting somewhat of the missionary spirit himself. He was greatly enjoying this ride through the beautiful country. "It's really wonderful," said Chester, looking out of the car window, "this coming from London into the country. Where are all the people? Are they all in town? Some cows are browsing in the pastures, and sheep scurry about as the train flies by, but where are the people who have made this great garden?" "You must remember," explained Chester's companion, "all this has not been done hurriedly by many people within a short time. What the Englishman doesn't do today he can do tomorrow; and so centuries of work by a few men has produced what we see." "Well, I do occasionally see a few slow-moving men and women, somberly clad in grays and browns. These, I suppose, are the sturdy supporters of their country." "Here is something I clipped from an American magazine," said Elder Malby, "which impressed me with its peculiar truth." He read: "'England is London says one, England is Parliament says another, England is the Empire says still another; but if I be not much mistaken, this stretch of green fields, these hills and valleys, these hedges and fruit trees, this soft landscape, is the England men love. In India and Canada, in their ships at sea, in their knots of soldiery all over the world, Englishmen must close their eyes at times, and when they do, they see these fields green and brown, these hedges dusted with the soft snow of blossoms, these houses hung with roses and ivy, and when the eyes open, they are moist with these memories. The pioneer, the sailor, the soldier, the colonist may fight, and struggle and suffer, and proclaim his pride in his new home and possessions, but these are the love of a wife, of children, of friends; that other is the love, with its touch of adoration, that is not less nor more, but still different, that mysterious mingling of care for, and awe of, the one who brought you into the world. "'This is the England, I take it, that makes one feel his duty to be his religion, and the England that every American comes to as to a shrine. When this is sunk in the sea, or trampled over by a host of invading Germans, or mauled into bankruptcy by pandering politicians and sour socialists, one of the most delightful spots in the whole world will have been lost, and no artist ever be able to paint such a picture again, for nowhere else is there just this texture of canvas, just this quality if pigment, just these fifteen centuries of atmosphere.' I think this sums it up nicely," commented Elder Malby. "Ireland is a pretty fine country, too," said Chester, with far-away tone, still gazing out of the window. Elder Malby laughed heartily, in which his companion joined. Chester had told him his Irish experiences. Ramsgate is a pretty town on the east coast. It being Sunday, the shops were closed and the streets quiet. After some enquiries and searching, the local elder was found in the outskirts of the town. The two visitors were warmly received. A good old-fashioned English dinner was served, after which the few Saints living in the vicinity gathered for meeting. Never before had Chester Lawrence experienced the comforting Spirit of the Lord as in that service when he partook with those simple, open-minded people the sacrament, and listened to their testimonies, in which he mingled his own. After the services, there was the usual lingering to shake hands and exchange good words. In the midst of the confusion of voices and laughter, a large man appeared in the open doorway, and immediately there was a hush. It was the parish priest, round and sleek, yet stern of countenance. He looked about the room and found a good many of his neighbors present. "Well, good people," said he, "what are you doing here?" The local elder explained civilly the purpose of the gathering. "But these men who are holding these services are 'Mormons,' and I come to warn you that they are wolves in sheep's clothing. Beware of them, let them alone," said the priest in rising accents. The people stood about the room, quietly listening. Elder Malby and Chester were yet by the table which had served as a pulpit, and to them the priest advanced. "Are you the 'Mormon' elders?" he demanded. "We have that honor," serenely replied Elder Malby. "You ought to be ashamed to come here to a Christian community with your vile doctrine. I warn you to keep away." "Will you be seated, sir?" asked Elder Malby, who took charge of the situation. A number of people, who had evidently followed the priest to see the "fun," came in and gathered round. "I'll not sit down. I'll deliver my message to you all," he declared as he turned to the people. "You may not believe what I say about these men, that they are not what they pretend; but let me read to you from an American paper--printed in their own land. Listen: "'So fully apparent is the pernicious activity of "Mormonism" of late, that a general campaign of opposition is being urged against them in various parts of the country. It has been conclusively shown, by students of the question, that the "Mormon" Church is simply a great secret society, engaging in criminal practices under the cloak of their religion--" There was a hum of protest in the room. Elder Malby raised a hand of warning to let the intruder proceed. "'The attitude of "Mormonism" towards moral questions and its disregard for the laws, have been shown again and again. "Mormon" missionaries are now making a systematic canvas of every state in the Union, as well as in Great Britain and other foreign countries. Every home, especially of the poor and uneducated is to be visited. It would therefore be the part of wisdom to give a timely word of warning. This is a time to cry aloud and spare not, lest many be led astray by these pernicious teachings.'" The minister followed up this reading by a stream of personal abuse against "Mormons" in general and Elder Malby--whose name he knew--in particular. Chester watched with keen interest the proceedings. Elder Malby's face was a study. The angry priest paused, then stopped. "Are you through, sir?" asked Elder Malby quietly. There was no reply, so he continued. "If you are, I wish to say a word. You are entirely mistaken, my dear sir. I have not come here to mislead or to teach any such doctrine as you claim. True, I am now an American citizen, but I was born an Englishman. This is my native country, and I have as much right to be here as you have; and, thank God, this country provides for free speech and allows every man to worship God according to the dictates of his conscience. I love this, my native land--I love these, my people. That's why I am here to preach to them the gospel of Jesus Christ." "You're a farmer, and not a minister," sneered the priest. "Peter was a fisherman and Paul was a tent-maker," replied the Elder calmly. "I suppose, sir, that if either of these men came here to preach, you would look upon their occupation as a reproach." There was no reply, so the "Mormon" continued. "It is true I am a farmer. Some of my friends here know that, because sometimes I assist them in the fields. And I have given them some helpful American hints too, have I not, Brother Naylor?" "Aye, that you have." "Religion is not a thing apart from daily life," said Elder Malby, speaking more to the listening people than to the priest. "A truly religious person works with hands and brains as well as prays with lips and heart. Let me tell you, good people, the 'Mormons' have shown to the world that heart and hand, faith and works must go together. A religion which withdraws itself apart from the common people into seclusions of prayer and contemplation alone is of no value in this world. The activities of this life and this world is the proper field for religion, for it is here that we prepare for a future life. The "Mormon" minister can plow, if he is a farmer, as well as preach. He digs canals, makes roads through the wilderness, provides work and play for those who look to him for guidance. Again, let me call your attention to something the "_Mormon_" preacher does: he preaches for the love of the souls of men, and not for a salary." "You're a tramp," said the priest. "Not exactly, my friend," replied the Elder, looking into the priest's face. "I pay my way, from money earned at home on my farm. Most of the people here know me, but some are strangers. Let me tell you, briefly, my story." "Go on," some one near the door shouted. "I was born a few miles from here. My parents were very poor, but honest and respectable. I had a longing to go to America, so by dint of long, hard work and saving, I obtained the passage money. On the way I became acquainted with the Mormons.' I knew they were the people of God, and I went with them to the West, which was a new country then. I was a pioneer. I took up wild, unbroken land, built me a cabin and made me a farm. It was hard work, but, the exhilaration of working for one's self gives courage and strength. Now I have a good farm, and a good house. I am not rich in worldly wealth. We must still economize carefully. Here--would you like to see my home in America?" He took from his pocket a photograph and handed it to the nearest person, who passed it on. "That house I built with my own hands, most of it. Those trees I planted. I made the fence and dug the water ditch. That's my wife standing by the gate--yes, the only one I have, or ever had--that's my youngest child on the porch, the only one at home now. The others have married and have homes of their own. Here, I remember, I received a letter from my wife yesterday. Would you like to read it, sir?" addressing the priest who was now preparing to leave. "The letter will prove that I am not a tramp, sir. Read it aloud to these people." The Elder held the letter in his extended hand. "I'll have nothing further to do with you. I don't want to read your letter," retorted the priest. "Read it, read it," came from a number; but the priest, unheedingly passed out of the door and down the path. The gate clicked. "I'll read it," volunteered a man, one of the strangers who had come in later. He took the letter, and read so that all might hear, which was not difficult in that quieted room: "'Dear George: By this time I suppose you are in Old England again, and have fairly started in your missionary work. We received your card from Chicago and your letter from New York. I hope you had a pleasant voyage across the ocean, and were not seasick. "'We are all well at home, only a bit lonesome, of course. Janie misses you very much. She hardly knows what to do with herself in the evening. I was over to George's last night, and when I came in the door the baby cried "grandpa" before she saw who it was. The little thing looks all around and can't understand why you don't come. Lizzie's baby has the measles, but is getting along nicely. "I drove around by the field from meeting last Sunday. The wheat is growing fine. The Bishop said it was the finest stand he had ever seen. George and Henry are now working on the ditch, and they said they'd work out your assessment while they were about it. We have had a good deal of rain lately. "'I spoke to Brother Jenson about those two steers. He said prices were low at present and advised me to wait a little while before selling them. If you need the money very soon, of course I'll tell him to take them next time he calls. My eggs and butter help us out wonderfully, as we two don't require much. The Sunday eggs, you know, go towards the meeting house fund, and Janie claims the "Saturday crop." She needs a new school dress which Lizzie has promised to make. "'Now, that's about all the news. I hope your health will continue good and that you are enjoying your mission. Don't worry about us. The Lord will provide. We want to do our part in sending the gospel to those who have it not. Our faith and prayers are always with you. "'Your loving wife, "'JANE MALBY. "'P.S. I forgot to tell you that the Jersey cow you bought from Brother Jones has had twin calves, both heifers. Isn't that fine? J.M.'" The reader folded the letter and handed it back to its owner. The postscript saved the situation, for the wet eyes found relief in the merry laugh which it brought forth. CHAPTER XI. On Chester's return to London, he found the following note from Lucy: "We're all coming--father and Uncle Gilbert and I. What do you think of that? Father is well enough to travel, and he has prevailed upon his brother to accompany us. In fact, I think that Uncle imagines we are two invalids and need his care--I'm glad he does. I'm so busy packing, I haven't time to write more. Will tell you all about it when I see you. Meet us at St. Pancras station Thursday, at 6 p.m. "With love from "LUCY." Elder Malby accompanied Chester to the station to meet his friends from Ireland. The two brothers were fairly well acquainted with London, so they had no trouble in finding a hotel in a quiet part of the city. Lucy's father seemed himself again. He walked with a cane, which, however, may have been his regular European custom. Lucy was uncommonly well, declaring that the long journey had not tired her a bit. Plans were discussed in the hotel that evening, and it was finally decided to go to Paris by way of Rotterdam, Antwerp and Brussels. The stages would have to be easy for the sake of the "two invalids," as Uncle Gilbert put it, to which Chester heartily agreed. Late the next morning, for the travelers needed the rest, Chester called for them, and the party of four saw a little of London from the top of a 'bus. The weather continued fair, and as the summer was well advanced, the air was warm. The sightseers had a simple luncheon at a small cafe which Uncle Gilbert knew near the British Museum, and then they continued their rambles until the close of the afternoon, when Chester put them down at the "Mormon" mission headquarters. Elder Malby received them warmly, provided easy seats for Lucy and her father, and took hats and wraps under protestations that they were not going to stay. A number of missionaries came in and they were introduced. Lucy beamed with delight, her father unreservedly told the young men they were from America,--and western America at that; but Uncle Gilbert was not quite at his ease among the new company. He knew, of course, that these people were "Mormons," and his knowledge of "Mormons" and their ways, although somewhat vague, was not reassuring. When the good-natured English housekeeper announced that supper was ready, it seemed impossible to do otherwise than to follow her and Elder Malby down to the large basement room. In fact, Lucy, without any ifs or ands took her father's arm and led him along. Uncle Gilbert thought he had never seen her in such a bold frame of mind. Certainly, Chester, Elder Malby, and the housekeeper must have plotted to bring about that little supper party. The dining room was severely bare, but scrupulously clean. That evening the threadbare table cloth had been replaced by a new one. The usual menu of bread, milk, and jam was augmented by slices of cold meat, a dish of fruit, and a cake. Two small bouquets adorned the ends of the long table. "Visitors," whispered one of the elders to another. "Extraordinary visitors," replied the other. "Just like home when Uncle John came to see us." The housekeeper even furnished tea for the Rev. Mr. Strong and his brother. Lucy said she liked milk better, so she filled her glass along with Chester's and the other "Mormons." She chatted freely with the young elder near her, learned that he was from Idaho, that he had been away six months, that he had not been home-sick, and that he was not married. The elders were to hold street meetings that evening after supper. "I should like to go with you," she said; but Chester, overhearing the conversation, told her that for various reasons, such a course would not be wise. Afterwards, there was some singing in the office-parlor, then Chester went with the party to their hotel. "I believe papa is being favorably impressed," said Lucy to Chester before they parted. "I wish he could see as I do." "That would indeed be something to be thankful for," agreed Chester. The following afternoon the continental party took the train to Harwich, then boat for the Hook of Holland, where they arrived next morning. A short ride by rail brought them to Rotterdam. Uncle Gilbert had seen the city before, but the quaint town interested the others for the first time. "Everything is clean in Holland but the canals," some one has said. In Rotterdam, the ancient windmills, with huge spreading arms, stand in the midst of modern shops, and the contrast is strange. Uncle Gilbert directed the party to the Delftshaven church, explaining that in this ancient building the Pilgrim Fathers worshiped before they set sail for the New World. Then the sight-seers took train for The Hague, ten miles away. They visited the House of the Woods, where the Peace Congresses are held, observed Queen Wilhelmina's residence from without, looked at some of the famous paintings in the art gallery, then shuddered over the instruments of torture on exhibition in the "Torture Chamber" found in the old prison. There were some gruesome articles here. "All in the name of religion," remarked the minister, shaking his head. "It seems to me that in those days men taxed their ingenuity to find new and more terrible means of inflicting pain. And men suffered in those days because of religious belief." Someone had expressed himself on the subject in these lines, which they read from a card: "By my soul's hope of rest, I'd rather have been born, ere man was blessed With the pure dawn of revelation's light; Yea; rather plunge me back into pagan night And take my chances with Socrates for bliss, Than be a Christian of a faith like this." Out from the depressing gloom of the prison, they took the electric car to Scheveningen, the famous sea-side resort. The season was hardly begun yet, so there were but few visitors. However, the sands dotted with their peculiar wicker shelters and the beautiful blue North Sea were there. Out on the water could be seen the little "pinken"--the fishing boats, their sails red and taut or white and wing-like, speeding before the wind. The waves swept in long straight lines, and broke on the sands in muffled sound. The scene was restful, so the party was served with something to eat and drink on a table within sound and sight of the open sea. That evening, back in Rotterdam, Chester and Lucy, while the two brothers took their ease "at home," found the Mission headquarters, introduced themselves to the elders, and spent a few hours very pleasantly with them. They learned from the missionaries that the Dutch were for the most part, an honest, God-fearing people, quite susceptible to the gospel. There were no meetings that evening, but in lieu thereof, the presiding elder took them out and introduced them to some of the Saints. Then, when they came back to the office, the housekeeper served them with cool milk, white bread, sweet butter, and whiter cheese. The next day the tourists went on to Brussels, stopping a few hours only at Antwerp, which city was a surprise. As Chester said, "I remember seeing such a place on the map, but I had no idea it was such a fine, large city. They saw many wide streets lined with the most unique houses, many of them having "terraced gables" facing the street. "This is certainly the town for fancy 'gingerbread' decorations," commented Chester, as they observed the net-work of cornices and forest of pinnacles. There was even a full-sized mounted charger on the topmost point of a seven-story building. The Cathedral, with its tall sculptured tower, was no doubt an architectural marvel. A brief visit was made to the art gallery, "full of Ruben's fat women," as Uncle Gilbert expressed it. "'Anvers,'" read the minister from a post-card. "I thought this was Antwerp?" "Antwerp is the English of it," explained Uncle Gilbert. "Well, I think names--names of cities and countries, at least, should be the same in all languages. At any rate, they could be spelled alike. If this town is Anvers, why not call it that?" Sunday evening brought the party to Brussels, or Bruxelles, in the original. The life and gaity of the city were in full swing, and most of the shops were doing their usual business. Uncle Gilbert did not want to remain long, but Lucy said she wished to visit the battle-field of Waterloo, and one or two points of interest in the city. So the evening and the next day were consumed. The battle-field is reached by train from the city. From the Waterloo station, there is a mile or two of walking or riding in carriages to the immediate field of battle. A great pyramid of earth covered with grass to its summit marks the spot where the conflict raged the fiercest. From the top of this monument a fine view is had. What was once a bloody battle-field was that day decked with growing fields, dotted with feeding kine. Lucy had again to be denied the pleasure of the view from the top. She sat in the wagon below and got what she could from the man who had been left with the horses. It was all very interesting, but Lucy was so tired when they got back to the hotel that she could not see more of Brussels. Next morning they went on to Paris. All but Chester had been in this gay city before. The weather was getting quite warm, so the two brothers did not care to follow the strenuous pace set by Chester in his sight seeing. During the heat of the day they kept quietly within their rooms or strolled leisurely along the shaded boulevards. Chester, by promising to take the utmost care of Lucy, was permitted to take her with him to visit some of the sights. She knew enough French to make herself fairly well understood, and that was a great help. So these two rode and rambled about Paris for nearly a week, sometimes with the father, sometimes with Uncle Gilbert, but more often by themselves. The days were fine. The parks and boulevards were gay with people. They made purchases in the shops along Rue de Rivoli and at the Bon Marche, the great department store which Lucy declared they could equal in Kansas City. They gazed for hours in the Louvre Art Gallery, coming back time and again to look once more at some picture. The Venus de Milo had a fascination about it which drew them into the long gallery, where at the extreme end, the classic marble figure stands alone. They rode on the Seine, wondering at its clear waters. They walked about the open squares and gardens all of them of historic significance. They promenaded, very quietly, it is true, along the Champs Elysees. They lingered about the Petit Palais, one of the most beautiful of Paris buildings because of its newness, its clean, chaste finish, and the artistic combination of marble, pictures, and flowers. Was it any wonder that amid all this interesting beauty Chester's and Lucy's eyes and hands frequently met to express what words failed to do? The four sight-seers were at Napoleon's Tomb, admiring the wonderful light effect. "Every time I visit this place," said Uncle Gilbert, "I like to read a summary of Napoleon's career which I found and clipped. Would you like to hear it?" The others said they would, so Uncle Gilbert read: "Egyptian sands and Russian snows alike invaded; a revolution quelled, an empire created; his own brethren seated on thrones of vassal kingdoms; a complete code of jurisprudence formed for France from the wrecks of mediæval misrule; the most profound strategist of the ages; denounced by nations as the 'disturber of the peace of the world;' violating the marriage law of God and man; himself a dwarf in height, and lowering the physical stature of a generation of his countrymen through the frightful carnage of wars undertaken largely for his personal aggrandizement; succumbing in the moment of final victory to insidious disease; twice expatriated, dying in exile across the seas, after twenty years; in life, the idol of a race and the detestation of the rest of the continent; and now, a handful of dust, his spirit in the presence of its Maker.'" This reading furnished a text for the minister, who talked rather more freely than he had recently done. Notre Dame lay in their route that afternoon, so naturally enough, they went in, Uncle Gilbert remarking that this was a fit place for the minister to conclude his sermon. "What a dark, musty place," said Lucy. "It fits in very well with their religion," suggested Chester. "A lot of outward show, but within, dark and dead." Uncle Gilbert, though living in Ireland, was not a Catholic, so he took no offense at this remark. Then while they were "doing" churches, they visited that of St. Sulpice, a very large edifice, in the floor of which is a brass line which marks the Meridian of Paris. At the left of the entrance sits St. Peter in life-sized bronze, in possession of the Keys. The naked big toe of this figure is easily reached by the worshipers. "I have heard of people kissing images of the Saints," said Chester, "but I have never seen anything of the kind. Let us rest here a while, to see if anything happens." Lucy was glad of the suggestion as she was more tired than she wished to acknowledge. The big church was cool and quiet. Worshipers singly and in twos were coming and going. Presently, a woman, and presumably her daughter, came in, and as they passed St. Peter they leaned forward and kissed the shining, metal toe. They passed on to a confessional where the priest could be seen and faintly heard behind the latticed window. All this was exceedingly interesting to the young people. The two brothers were absorbed more in the building itself than what was going on within; even to what their two young people were doing. Chester, surely was prompted by a spirit of sacriledge when he took from an inner pocket a picture post-card he had bought in Ireland. "The kissing of the toe reminded me of it," said he, as he handed the card to Lucy, who looked at the picture of an Irishman in the act of kissing his sweetheart, Blarney Castle being shown in the distance. Underneath was the following: "With quare sinsashuns and palpitashuns, A kiss I'll venture here, Mavrone; 'Tis swater Blarney, good Father Mahoney, Kissin' the girls than that dirty stone." Lucy's father tapped her on the shoulder. "You're in a church. Behave yourself," he said. "Come, let's be going." CHAPTER XII. It was evident that, notwithstanding the good intentions which all persons concerned had of not overreaching in the sight-seeing business, Lucy, at least, was feeling its effects. That she would have to remain quiet for some days was the verdict of the physician which her father called. There was no immediate danger, said he to Chester, but the heart action was feeble. A week of absolute rest would remedy that. Chester was packed off to Switzerland alone, contrary to the program he had looked forward to. Uncle Gilbert did not care to go. Mr. Strong would have to remain with Lucy, so if Chester was to see Switzerland, he would have to try it alone. When Chester heard of the arrangement, he demurred; but when Lucy's father suggested to him that perhaps it would be best for her, he said no more. After Chester's departure, the three settled down to the business at hand, that of resting. That was easy enough for Lucy and her father, but Uncle Gilbert was hale and hearty, so he continued to make short daily excursions to points of interest. They had pleasant quarters, not too near the noise of the city. The semi-private hotel had but few guests, so the back garden in which dinner was usually served, proved a desirable lounging-place. Uncle Gilbert was away that afternoon. Lucy was resting in her room. The Rev. Mr. Strong paced nervously back and forth in the garden for a time, then dropped heavily into an easy chair. The French maid, stepping quietly about placed a pillow under his head, which kindness he accepted gratefully. The garden was still. There were no sharp near-noises, the city's activity coming merely as a faint distant hum. The minister closed his eyes, but he did not go to sleep. His mind was too active for that, his nerves were tingling again. The bright, gay life about him did not exist for him. That afternoon he lived in the past. He marshalled for review contending thoughts, that had for many years fought for supremacy. Out of the chaos of conflict no order had yet come. He was getting old before his years justified it. Why should he, a minister of the word of God, be so easily moved by strange religious ideas? Faintly as if from some distant, mostly forgotten past, there came to him this idea, that the truth, the whole, clean, simple truth as it exists in Christ Jesus had been told him, and he had rejected it. Why he had done this was not clear to him. He seemed to have lived in periods of alternating darkness and light. Then later, he had come in contact with so-called "Mormonism." Strange to say, its teachings had the same ring as that which he had heard before; but this time he rejected it because of its evil name. Once again, a little later, these same doctrines had come to him, but they were not welcomed when he learned that those who taught them and lived them were simple, ofttimes uneducated people, usually called the "scum" of the earth. The Rev. Mr. Strong had actually given up his pastorship in two places, moving westward until he reached Kansas City.--Here for a number of years, he had experienced peace, a sort of indifferent peace, he admitted, due more to callousness of soul than to anything else. Then came Lucy's adventure with the "Mormon" elders on the streets, and her visit to "Mormon" meetings. She had brought "Mormon" literature home, and he had read it, read it all. He had asked her to bring more. He had often sat up till midnight to finish a book, then had railed at Lucy for bringing it into the house. And now the conflict was on again, harder than ever. He closed his eyes, saying, "No, no;" then opened them again to the beautiful light. He stopped his ears, crying, "I will not hear;" then listened to the sweet music. With all the force of his life's training, he railed against the doctrine; then in silence contemplated its glorious truths. He drove the thought of it out of his mind; then welcomed it eagerly back. Back and forth, in and out, in doubt and fear, in faith and hope his soul had suffered and wrought. What was the outcome to be? Evidently, the end was not yet; for had he not purposely taken this trip abroad, to get away from some of these things, and had he not run hard against that which he had hoped to escape. And in what form had it now come? In that of his son, his only son, the child of his younger days! Surely God was in this thing. "Yes," the man muttered, "God is watching me. I cannot escape. His hand is over me. '_If I take the wings of the morning and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me!_'" Uncle Gilbert came in, humming lightly a tune he had caught from the band in the cafe. He stopped when he saw his brother apparently asleep. He was about to retreat when his brother, opening his eyes, called: "Don't go; come here. I want to talk with you. I want your opinion on a matter." Uncle Gilbert seated himself to listen. "You might think it a strange thing for me to ask you about doctrines of religion," began the brother, "but sometimes a layman has a clearer, more unbiased view than one who has studied one system, and--and has made his living from preaching it." "I fear, brother, you are worrying too much about such things"-- "Not at all--not too much. It's necessary to worry sometimes. I suppose that's God's way of arousing people. I am worrying--have been worrying for many years--just now I want someone to talk to--I want you to listen." "I'll do that, if that will help you," said the brother as he placed his hat and stick on a table and shifted himself into a comfortable position. The maid peeped in, but seeing the two men, retired again. "I have preached hundreds of sermons on the being and nature of God," said the minister, now sitting erect and looking at his brother. "I have spoken of Him as a Father, our Father, and all the time He has been out in time and space, formless, homeless, unthinkable. He has never appealed to heart or brain. Will God ever be more to me than a force in and through all nature? Shall we ever see His face? Shall we ever feel the cares of His hand and hear His voice, not in a figurative sense, but in reality." "Now brother"--said Uncle Gilbert again. "Don't interrupt. You do not need to answer my questions--you couldn't if you wanted to. Listen. What do you think of this: God is our Father, in reality as we naturally understand it--Father of our spirits. We are, therefore, His children. That is our relationship. Consequently we are of a family of Gods. Admit that our Father is God, and that we are His children, the conclusion is absolute. We are not worms of the dust, only so far as we degrade our divine nature to that lowness. "This Father of ours has in the past eternities trod through time and space, learning,--yes, suffering, overcoming, conquering, becoming perfect, until now He sits in the midst of glory, power, and eternal lives. In might and majesty perfect, He can and does hold us all as in the hollow of His hand. This little earth of ours, and all the shining worlds on high are His workmanship. He holds them also by His allwise power. And yet, my brother, come back to this simple proposition, we are that great Being's sons and daughters, and if we walk in the way in which He walked, we are heirs to all that He has! I am one of a great family, so are you,--all of us. Our Father has but gone before and we follow. The difference between us is only in degree of development and not in kind. "'O God, I think thy thoughts after Thee,' said Kepler, and thoughts lead to deeds. "Again, the Son, whom we know as Jesus Christ, came to reveal to us this Father. He was in 'the form of God.' He was the 'image of the invisible God.' Further, this Son was in the express image of the Father's person. Jesus Christ was a man like unto us as far as outward form is concerned. He is one of this great family, the first-born and foremost of the children, it is true, yet one of us--He acknowledged us as His brethren. Now, then listen: Jesus follows His Father. 'The Son can do nothing of Himself, but what He seeth the Father do: for what things soever He doeth, these also doeth the Son likewise.' Also, this Son said: 'My Father worketh hitherto, and I work.' Now, if we follow in the steps of the Son, as He has commanded us to do, and that Son follows in the steps of His Father, where is our final destination?" The brother listened in wonder. The doctrine was, indeed, strange, but it was too clear and logical to be the result of a weak mind. The minister saw the perplexity in his listener's face and said: "No, brother, I am not crazy. My mind has never been clearer. I feel fine now. I tell you, there is manna for a hungry soul in these things. "And now again: This life is a school. From the puny, helpless infant to old age, life is a development of the attributes with which we come into the world. We get all our education through our senses. No faculty of mind or body is useless. The perfect man has these all perfectly developed. We have at least one example of a perfect man, the resurrected Son of God. What was He like? When He appeared to His disciples He said, 'Handle me and see; for a spirit hath not flesh and bones, as ye see me have.' He also ate with His brethren. Here, then, we have, one of us, carrying with Him into the celestial world His body of flesh and bone. And, mind you, He is the pattern. If we follow Him, we also shall take with us these bodies, changed, purged, and glorified of course, but yet bodies in every sense. Will not the eye then see perfectly, the ear hear every sound in the celestial key? Not only every attribute of the mind, but every organ of the body will be prefect in its operation. Think what that will mean!" The speaker paused as if to let his listener arrive at the inevitable conclusion in his own mind. "What will it mean?" he asked again. "I don't know," replied Uncle Gilbert. "It will mean fatherhood--eternal, celestialized fatherhood. We shall be like Him our Father, not only to beget, but to _father_ a race! Think of that! Did you ever think of that? No, of course not--and I--musn't--I who--have never yet made a beginning--how can I expect"-- The head fell back on the pillow as Uncle Gilbert quickly came to his brother's side. The minister's face was pale, his eyes were closed for a moment. Then he opened them, sat upright, ran his hand over his face, and smiled at his brother. "Don't be alarmed," he said, "it was nothing. I'm all right." He walked about while the maid came in and set the table for dinner. The minister linked his arm into his brother's. "Say, brother," he asked, "would you not be lonesome up in heaven without Aunt Sarah?" Uncle Gilbert was seriously alarmed. He had in mind to call Lucy, when, providentially she came to them. "I think your father's not well, Lucy?" said Uncle Gilbert, as she took her father's other arm. "What's the matter, papa?" she asked. "I am well," protested the father--"as well as I ever was. I've just been telling brother here some things--some gospel truths in fact, and I guess they're beyond you yet," he said to his brother. "Well," replied Uncle Gilbert, "I'll admit I've never heard you talk like that before." "Why, I've preached these things scores of times from the pulpit, and my congregations have thought them fine. I didn't tell, however, where my inspiration came from." "Where did it come from?" asked Lucy. "From your books, my dear." "My books?" "Yes; from your books on 'Mormonism'." Had not dinner just then been announced, it is hard to say what would have become of Uncle Gilbert's astonishment. Across the table he saw Lucy's reassuring smile from which he himself took courage that all was well. CHAPTER XIII. _My Dear Lucy_:--I am writing this in my room high up on the hillside of Lucerne, (Luzern) pronounced as if there were a "t" before the "z." The day is closing. The light is yet bright on the mountains, but the lake lies in shadows. The lamps are being lighted down below in the town and along the promenade. I hear faintly the arrival of the steamer at the pier. But let me begin at the beginning, and tell you what I have seen and done up to the present. This telling is a poor substitute for the reality, I assure you; but as you have never been in Switzerland, you might be interested in the sights here--through my eyes! Let me say now, before I forget, that at every point of beauty and interest, I said in my heart, "O that Lucy could be here to enjoy this!" It really seemed selfish in me to be alone. And then, you know, the pleasure of sight seeing is materially enhanced when one has a sympathetic companion to whom one may exclaim: "Isn't that grand!" We entered Switzerland at Basel, then journeyed on to Zurich. This is Switzerland's largest city, and in my opinion, it is one of the most beautiful large cities I have ever seen. Of course, I hunted up the Church headquarters, where I was fortunate to meet a friend I had known in Salt Lake. He kindly gave me the information I desired about the city and even took a few hours off duty to accompany me to points of interest. That evening we went to the Opera house, where Faust was being played. I had a great desire to see Faust in the original, and though my German is not up to Goethe's standard, I could follow the plot somewhat, and I was eagerly watching for Margaret to make her appearance on the stage. After a long evening, the curtain went down, and all the people got up and left--yet no Margaret had appeared. I was puzzled; but my friend explained that the play was only half over. If I desired to see the rest, I would have to come back the following evening. What do you think of that? Well, I didn't go back--I went to Lucerne, next morning. I wanted to see the Alps, of course, and we got a distant view only of them from Zurich. Here, at Lucerne, we have them in all their grand beauty. I don't mind admitting to you that my purse would not allow my stopping longer at the Schweizerhof, than to merely take a good look at the exterior. I had with me the Lucerne elders' address, and easily found them. They directed me to a friend who had cheap rooms, and it is here I am writing to you. The view is just as fine from my window as from the big hotel--nay, finer, for I am higher up; and after all, Lucy, the five francs' out-look on a beautiful world is enjoyed quite as much as if it cost fifteen. I can see the cap or the collar of Mt. Pilatus better perhaps than the fat, cross, silk-clad lady I saw on the boat yesterday, can see them. (By "cap" is meant a cloud resting on top, by "collar" the cloud encircling Pilatus' head.) This brings me to my trip on Lake Lucerne day before yesterday. We started early. The tourist season has hardly begun yet, so we were not crowded. There was rain threatening. The mountain tops were hidden by clouds, and the prospect was not assuring. However, by the time we landed at Brunnen, the clouds had lifted, the sun came out, and the day became pleasantly warm. From Brunnen, it was our plan to walk along the Axenstrasse, to Fluelen, a distance of five or six miles. There were three of us, with an elder for guide. I wish you could have spent that afternoon with us--with me, strolling along that wonderful road, cut out of the mountain side bordering the lake. The post cards I am enclosing will give you an idea of the scenery, and I assure you the blueness of the lake is not overdone in the picture. The road leads along gently sloping hill-sides, covered with farms, then it pierces the sheer rock, then again borders the cliff, fifty or one hundred feet from the lake below. The trees are in full leaf and some are in bloom. The grass is high where we walked, but up towards the tops of the mountains, the snow still lies. One of the strange sights is to see large, splendid hotels perched in some cranny away up near the summit of the peaks. Cog railways now take the tourists up some of the mountains. The region around Lake Lucerne is historic, I am told. Here began the Swiss struggle for liberty which we read about. The scene of William Tell's exploits are laid here, and we are shown on the shore of the lake, Tell's Capelle, said to mark the spot where the apple-shooting patriot leaped ashore and escaped from the tyrant Gessler. I do not wonder at men, born and reared amid these mountains not submitting to the yoke of oppression. In reading up on Lucerne, I came upon this, taken from "Romance and Teutonic Switzerland." "The Swiss nation was born on the banks of Lake Luzern, and craddled upon its waters. First, the chattering waves told the news to the overhanging beaches; and they whispered it to the forests, to the lonely cedars on the uplands. The blank precipices smiled, the Alpine roses blushed their brightest, the summer pastures glowed, the glaciers and avalanches roared approval; and, finally, the topmost peaks promised to lend their white mantles for the baptism." That's rather nicely put, don't you think? About half way along Axenstrasse, we discovered that we were hungry, so we proposed to try one of the farm houses for something to eat. Our guide, tried one that looked typical of what we wanted, and the rest of us waited by the road, for fully thirty minutes. At last the elder returned, explaining that he had had no easy task. He had to plead with every member of the household, from grandmother to daughter, to get them to take us in; but at last he was successful. We went into a most interesting room. The finish and furnishings were old and quaint, the woodwork bare of paint and scoured clean and smooth by years of scrubbing. In time we were served with bread (they were out of butter, they said) preserved cherries, walnuts, and hot milk. (Our guide said it was safer to have the milk boiled.) We enjoyed the meal amid the unique surroundings. The good people were profuse with thanks when we paid them in good-sized silver. I believe the elder left a gospel tract with them, so who can tell what will be the outcome of our visit? From Fluelen we took steamer back to Lucerne. Well, it's getting late. I'd better go to bed. I fear I shall tire you by my guide-book descriptions. But this for a good-night's thought: Here I am away from you, away from my world, as it were. I can look back on my short life, and I can see the hand of an allwise and merciful Father, shaping events, ever for my good. Was it chance that we two should have taken the same steamer and be thrown together as we were. Not at all. There is a power behind the universe--call it what we may--which directs. This power will not permit any honest, truth-seeking soul to be overcome and be destroyed. I thank the Lord for His blessings to me. Out of seeming darkness and despair He has led me to light and happiness. And may I say it, we two, because of our cleaving to the light as it has been made known to us, have been brought together. Is it not true? I wish and pray also that your father may soften his heart towards the truth. I sometimes fear that his heart does already accept the gospel, but that his will says no. There now, good night. * * * * * Good morning. I had a fine sleep. I dreamed that you were with me, and we were looking at the Lion of Lucerne. The dying lion roared, and you clasped me so tightly in your fright, that I awoke,--all of which reminds me that I have not told you much about this city or its sights. The Lion, I suppose is Lucerne's most distinctive curiosity. As you will see by the card, it is a large figure of a lion carved out of the solid rock in the hillside. Thorwaldsen furnished the model. It was made to commemorate the bravery of the Swiss guards who fought in the service of Louis XVI at the outbreak of the French Revolution. Switzerland is sometimes called the playground of Europe. Down on the promenades by the lakes, one may see people from "every nation under heaven" nearly. By the way, who do you think I met, day before yesterday? Why, our would-be gallant ship-board friend. Strange to say, he was sober, and more strange, he appeared pleased to see me. He wanted to take me to all kinds of places, and treat me to all kinds of good things; but further, strange(?) to relate, I shook him for the company of a few native saints, for there was a meeting that evening which I attended. I had to speak too, in English, of course, with one of the missionaries interpreting. It was an odd experience. The postman has just been here with your note. I was very sorry the news from you was not better. I am blaming myself for tiring you out too much with my sight seeing. Send me at least a card everyday to this address, _please_. I have thought to go through the country to Bern, but I suppose all the lakes and mountains of Switzerland look much alike. I am quite satisfied with Lucerne. I was very much interested in what your father said about "Mormonism." If our prayers are of any avail, we'll "get him" yet. Before I close this long letter, and I must do so now--I want to tell you of an incident that occurred yesterday. I was taking a stroll up above the town, by myself, for I will admit I was in a "mood." There are a lot of monks in Lucerne. You can see them on the street, fat, rolly-poly looking men, bare, oddly-cropped heads, and outwardly clad in what looks like a dressing gown. Well, I was curious to see the convent where the monks live a life of ease, I suppose to get used to the eternal "rest" which they expect when they get to heaven, of which I have my "doubts." However, I did not find the convent, nor did I see any monks, but as I was walking along an unfrequently traveled road, I met a little boy and girl, walking towards me, hand in hand. They were crying. When they saw me, they wiped their eyes and stopped. I saw they were poorly clad, and, somewhat dirty. I became interested in them, but they were so shy that it was with difficulty I got them to remain. They looked at the coppers I held out, but they did not move until I placed a silver piece beside them. Their eyes rounded out, then, and the little girl became brave enough to come and take them. Well, I tried my German on them, but they were, evidently, too Swiss to understand me--I was at the time making a whistle from a small willow which I had cut from the wayside. I seated myself on the bank and went on making my whistle. The children watched me pound the bark, then twist off the loosened peeling, and finish the whistle. When I blew it, they laughed. I handed it to the boy, who timidly put it to his lips. They sat down by me, and I made a whistle for the girl, then a third, bigger one, which I stuck into the boy's pocket, telling him to take it home. You ought to have seen the changed expression on those two dirty faces when they left me, blowing happily on their willow whistles. I was lonesome no longer. What a little thing will bring joy into a dreary life! Love to all with heaping measures for you, from Yours as ever, CHESTER. CHAPTER XIV. A week of comparative quiet brought little change for the better to Lucy, so it was decided that they would by easy stages, get back to London, thence to Cork and Kildare Villa. Lucy kept Chester informed of their doings, saying as little as possible about her health. As she did not wish to deprive him of the full enjoyment of his visit to Switzerland, she did not send him word of their intentions, until they were ready to leave. They would go by way of Calais and Dover, the short-water route, she wrote him. When Chester received this information he hastily cut short his sight seeing, and started for London by way of Rotterdam. The long ride alone was somewhat tiresome, and he was glad to meet again some of the elders in the land of canals and windmills. Just before the train rolled into Rotterdam, Chester thought of Glen Curtis. It came to him as a distinct shock when he realized that he had entirely forgotten to enquire about Glen on his former visit. "Well," said he to himself, "so easily do our interests change from one person to another." But now he must find his old friend. He could freely talk to him now even about Julia Elston. Chester learned from the elder in charge at the office, that Elder Curtis was released to return home in a few days. He would be in Rotterdam shortly. When? In a few days. But Chester could not wait that long, so he took train to the city where Glen was laboring, and found him making his farewell rounds. "Well of all things," exclaimed the elder, as Chester took him firmly by the hand. "I'm the last person on earth you expected to see here in Dutchland, I suppose?" "You certainly are. And what are you doing here?" Chester told him as they walked arm in arm along the quiet streets of the town. "And now you're going home. We'll go together," exclaimed Glen. "I wish we could," said Chester, "but I fear that my party is not ready, and Lucy is not well enough to make the trip, I fear." "Lucy?" Chester smiled goodnaturedly, then told him freely of Lucy. "And when you get home, you can tell Julia all about me and mine. It will please her, I am sure. By the way, how is it between Julia and you? I haven't heard lately." "All right," said Glen. "You're a lucky boy," declared Chester, "to get such a girl. There's just _one_ other I would rather have." "I'm glad you think so." "Of course you are--for--oh, for everybody's sake." Chester had to return to Rotterdam the same day, so he claimed. Glen could not keep him longer, and reluctantly waved him off at the station. The boat was slow from the Hook, at least it seemed so to Chester, and there was a high sea which nearly upset him. He got to London too late in the evening to call on the Strong's, but next morning he was out early. Lucy met him in the hall with a cry of delight. "You've come," she whispered as he pressed her close. "Oh, I thought you never would." "My dear, why did you not say? Why did you let me leave you at all?" "I didn't want you to miss anything on my account--but never mind that now--come in. Papa and uncle will be glad to see you. Do you know," she added with evident pleasure, "papa has been _nearly_ as anxious about you as I have,--has continually asked me about you,--and I had to let him read your lovely long letter." "You did? Well, it's all right. There's no harm done, I'm sure. He might as well know everything." "Oh, he knows a lot already." They went into the house, and found seats until the others should appear. "Your face shows signs of suffering, Lucy; but otherwise you look quite well." "That's just it with my trouble. I usually deceive my looks; but I feel better already; and now, let me tell you something else: Father has nearly consented to my being baptized!" "Lucy!" "It's true. I've been pleading with him--and preaching to him too; and the other day he said he would think about it. That's a concession, for he has always said _he would not_ think of such a thing." "I'm so glad so very, very glad, Lucy." "And Chester, I believe it's you who have made the change in him. He's been so different since you have been with us. He hasn't been so angry with me when I talked of 'Mormonism.' He has let me read my books without any remonstrance. And do you know, even Uncle Gilbert is affected. He and papa must have had some profound discussions about us and our religion for he has asked me to lend him some books. He'll no doubt want to know from your all about Utah and the people out there." "And I shall be pleased to tell him," said Chester. The father stood as if hesitating, in the doorway. "Come in, papa," said Lucy. "Chester's come." "Yes; I see he has," replied the father as he came to greet the young man, and shake his hand warmly. "I'm glad, with Lucy to see you with us again." "And I am glad to be with you," said Chester honestly. The morning was spent together. The beginnings of a London fog kept them in doors, which was no hardship, as the three seemed to have so much to talk about. After lunch, the fog changed its intentions, lifted, disappeared and let the sun have full sway. To be sure, some smoke still lingered, but out where the Strongs were staying it only mellowed the distances. That afternoon it occured to Chester that the relationship now existing between him and Lucy called for a further understanding with the father. He knew, of course, that the father's attitude toward him had changed; Lucy's words and the father's actions justified him in the thought. Chester managed to accompany the father in his stroll in the park that afternoon, and without delay, he broached the subject so near his heart. The minister listened quietly to the young man plead his case, not interrupting until he had finished. They seated themselves on a bench by the grass. The father looked down at the figures he was drawing with his cane on the ground and mused for a moment. Then he said: "Yes; I have given my consent, by my actions, at least. I have no objection to you. I like you very much. Lucy does too, and fathers can't very well stop such things. But there still remains the fact that Lucy is not well. There is no telling how long she can live, and yet I have heard of cases like hers where marriage has been a great benefit." "I thank you for your kind words," said Chester. "Let me assure you I shall be controlled by your judgement as to marriage. We are neither of us ready for that. Of course, I sincerely hope she will get stronger. I think she will; but meantime you have no objection to my loving her, and doing all for her that my love can do?" "Certainly not, my boy, certainly not." The father placed his hand on the young man's shoulder as he said it. Chester noted the faint tremor in voice and hand, and his heart went out to him. "You are a comfort and a strength to Lucy--and to me," continued Mr. Strong. "We miss you very much when you are away. Can't you stay with us right along. Perhaps that's not fair to ask--your home and friends--" "I have no home, my dear sir; and my friends, are few. I told you, did I not, my history?" "Yes, you told me, I remember." "And remembering, you think no less of me." "Not a bit--rather more." "Let me serve you then, you and Lucy. If you need me, I equally need you. Let me give what little there is in me to somebody that wants me. My life, so far, has been full of change and somewhat purposeless. I have drifted about the world. Let me now anchor with you. I feel as though I ought to do that--" The man clung closer to Chester, who, feeling a thrill of dear companionship, continued: "Let me be a son to you always, and a sister to Lucy, until it can be something more." "Yes, yes, my boy!" Others were out basking in the warm sun that afternoon. Those that walked leisurely and took notice of events about them, were impressed by the affectionate behavior of the two men. Lucy Strong was herself out. She was curious to know what had become of Chester and her father, besides, the sun was inviting. She soon found them, herself undiscovered. She paused, examined the flower beds, and became interested in the swans in the lake. Her face beamed with happiness when she saw them, for their shoulders were close together and Chester had her father's hands clasped firmly in his own. She tiptoed up behind them on the grass, then slipped her hands over each of their eyes. "Guess," she laughed. "A fairy princess," said Chester. "Mother Goose," responded the father. They moved apart and let her sit between them. "The rose between," suggested Chester. "The tie that binds," corrected the girl, placing an arm about each of them. Then they all laughed so merrily, that the infection reached a ragged urchin playing on the gravel-path near by. "My dear," said the father. "Chester has promised to stay with us, and be--" "Your man--about--the--house," finished Chester. "Which we certainly need," agreed Lucy. "Two people, Strong by name, but mighty weak by nature, as my old nurse used to say, require some such a man. I'm glad father picked you." "He chose us, rather, Lucy," said the father. "Well, either way." "Both," affirmed Chester, at which they all laughed again. A carriage with liveried coachman and footman, and containing two ladies drove by. The little boy had to leave his gravel castle while the wheels of the carriage crushed it to the level. The boy looked at the ruins a moment, then at the departing vehicle. Then he started his building anew safely away from wheel tracks. "A young philosopher," remarked the minister, observing the occurrence. "Papa," said Lucy, after a pause of consideration, "you have made me so happy to-day. You can make my joy complete by granting me one other thing." "What's that?" asked he unthinkingly. "Let me be baptized," she replied softly. The father's body stiffened perceptibly, and his face sobered. "Believe me, papa, I _am_ sorry to have to annoy you so much on the matter; but I can't help it. Something within me urges me on. I can't get away from the testimony which I have, any more than I can get away from my shadow." "You can get away from your shadow," said the minister. "Yes; by going into the dark, and that I do not want to do. I want to live in the light,--the beautiful gospel light always." Chester listened in pleased wonder to Lucy's pleadings. He added nothing as she seemed able to say all that was necessary. In time the father's face softened again, and he turned to Chester to ask: "What do you think of such arguments?" "They're splendid--and reasonable--and true, sir." "Of course, you would say so. Well, I'll think about it, Lucy." "But, papa, you've been thinking about it a lot, and time is going. Say yes today, now--here with Chester and me--and the Lord alone. Besides, papa, now I ought to be one with Chester in _everything_. That's right, isn't it?" "Yes; that's right." "So you consent?" "I didn't say that." "You must. I'm of age anyway, and could do it without your consent; but I don't want to. I want your blessing instead of your disapproval on such an important step." "Could she stand the ordeal, do you think?" asked the father of Chester. "In a few days when she gets a little stronger--yes." "Well, let's walk a bit. You two go ahead. I must think." The two did as they were told nor looked back. The one was not thinking clearly and logically, so much as he was fighting over the eternal warfare of conviction against policy. He also knew. He had received more of a testimony than he ever admitted, even to himself. If he should do as his innermost conscience told him, he also would join Lucy in baptism of water for the remission of sins; but that thought he pushed from him. He, an old man in the ministry, to now change his faith--to cut himself off from his life's work--no, that would never do. It was different with Lucy, quite another thing. She had set her heart on it and on Chester, and it would be best for her--yes, it would be best for her. When Chester was saying good-night to Lucy that evening, the father came out into the hall to them. "Chester," said he, "tell Elder Malby I should like to see him to morrow. He is the one that attends to baptism into the Mormon Church, isn't he?" "Yes," replied Chester. "I shall tell him." "Oh, papa, you dear, good papa!" exclaimed Lucy throwing her arms about him. "There, there now, behave--say good-night to Chester." But she clung to him and kissed him through her tears of joy. Then she went to Chester. The father turned to go. "Wait a moment, papa," said Lucy: "I want to go with you." With a parting kiss for Chester, and a murmured good night, she took her father's arm and led him in. CHAPTER XV. Lucy gained in strength so rapidly that within a week it was thought safe to let her be baptized. Her father, Uncle Gilbert, Chester, the housekeeper at headquarters and one other sister were present at the Baths. Elder Malby performed the ordinance. Three others were also baptized at the same time. Uncle Gilbert was very curious as also a little nervous at what he called the "dipping." He couldn't see why the ceremony required a whole swimming pool when a few drops sprinkled on the forehead, had, as long as he had any recollection, been sufficient. The father witnessed the ordinance unmoved. Lucy went through the ordeal bravely, and when she came out from the dressing room where the sisters had helped her, he kissed her placidly on the forehead. The party took a cab to the mission headquarters, where a simple service was held of singing and prayer, Elder Malby making a few remarks on the meaning and purpose of the ordinance of baptism. The newly baptized were then confirmed members of the Church of Jesus Christ of Latter-day Saints. Then the housekeeper invited them all down to the dining room, and again there were a few simple special features in celebration of the happy occasion. And it was a happy time in the one only way which comes from duty done. A sweet, quiet peace abode in every heart. Was not the Heavenly Father well pleased with these as He had been when the Son had done likewise. And the Holy Ghost, the Comforter from heaven rested upon them softly as a dove,--that was the secret of their supreme joy. As Lucy had predicted, Uncle Gilbert's curiosity brought him to Chester for more information regarding Utah and the "Mormons." The very next day after the baptism, Uncle Gilbert met Chester before he entered the house. They greeted each other pleasantly, and then Chester inquired about Lucy, and how she was feeling. "Lucy seems to be all right," was the reply, "though her father isn't so well this morning. He had a bad night but is sleeping now. That's why I met you here, so that he might not be disturbed by the bell." "I'm sorry," said Chester. "These attacks seem to be coming frequently." "My brother has not been well for years. For a long time he has had to fight hard with himself and his nerves. Sometimes they get the best of him for a time, and, of course, as he gets older, he has less strength. I wish we could get him to Kildare Villa. He would be himself again down there." "We were to have gone in a day or two, were we not?" "Yes; but he can't leave yet--Do you want to see Lucy?" "Just for a few moments; she'll be busy with her father." Uncle Gilbert went in the house, considerately sending her out alone. She was radiantly beautiful to Chester that morning in her soft white dress, fluffy hair, and glowing eyes; but he only looked his love for her, and said: "Good morning, _Sister_ Strong." "Good morning, _Brother_ Lawrence," she responded. "How are you feeling?" "I am feeling fine. But poor papa--" "Yes; Uncle Gilbert told me." "We'll have to remain here until he gets over the attack. Uncle is anxious to get home, and I must admit I'd rather be at Kildare Villa than here." Then Uncle Gilbert came out with hat and cane. He was going for a walk with Chester, he said, for it would be wiser not to disturb the sleeper. He explained to Lucy that her father was getting a much needed rest, and that she was to see to it that he was not disturbed. Chester would "keep" with his Uncle Gilbert for a few hours. The morning was fair, so the two men struck out for Hyde Park. They walked across the big stretches of grass, then rested on a seat by the Serpentine. As yet, not many people were about, and the London hum had not risen to its highest pitch. Uncle Gilbert wanted to know about Utah, and Chester entered into a detailed description of the state and her people. "I have, of course, heard of the Mormon people; but I will admit my ideas are somewhat vague. My brother, as a preacher, must of course, have come in contact with all sorts of religious professions. He seems to know considerable about Mormonism. Where did he learn that?" Chester explained what part Lucy had played in this. "Well, he agrees very much with her belief, for I have heard conversations which lead me to that conclusion. Of course, all that is their business, not mine particularly. Let's walk out in the middle of the park where we can make believe we are not in London, but out in the beautiful green country which God has made." The grass being dry, they could sit down on it to rest. "As you are, I presume, to become a member of the family some day," said Uncle Gilbert, "I am going to tell you something about my brother. It is not a pleasant subject, but I have concluded that you can be told. It is a family secret, you must understand, and must be treated as such. It is only because I believe your knowledge of the truth may help my brother that I am telling you this. Chester thanked him for his confidence. He would be glad to help in any way he could. "Well, the story is this: My brother in his younger days before he was married, had an unfortunate experience with a young woman. There was a child as the result. The woman, as nearly as I can make out, married well enough, and later, joined the Mormons and went to Utah. She did not take the child with her, for some reason unknown to me, at least; and so the boy--for it was a boy--became lost to his father, and as far as I know, to his mother also. I don't suppose all this worried my brother as a young man; but recently, within the past few years, I should say, his conscience seems to have pricked him severely. He has some vigorous views of fatherhood and the obligations flowing therefrom--and I can't say but he is right--and now he worries about his own great neglect. He has talked to me about it, so I know. Sometimes he worries himself sick, and then his nervous trouble gets the overhand." Chester lay on the grass looking up into the sky, complacently chewing a spear of grass, while Uncle Gilbert was talking. "What was the woman's name?" asked Chester. "I can't recall it just now. In fact, I don't think I ever heard it. Now, another thing that you must know, and you must not be annoyed at this: at times, I believe he imagines you to be that boy of his." Chester sat up, and exactly at the moment when he looked into the face of Uncle Gilbert a cog in the machinery of his own thoughts caught into a cog of the wheel within wheels which the man at his side had been revealing. The cog caught, then slipped, then caught again. Wheels began to revolve, bringing into motion and view other possible developments. "That's only when his illness makes him delerious," continued Uncle Gilbert. "As I said, you must pay no attention to him under those conditions, but I thought you ought to know." "Yes; yes," whispered the young man--"Thank you." For him, Hyde Park and London had disappeared: all earthly things had become mist out of which he was trying to emerge. "You don't know the woman's name," Chester asked again, with dry lips--"Tell me her name." "I don't remember. I'm not sure, but I believe I have heard my brother, in his times of delerium speak of Anna." "Anna. Anna," repeated Chester, as he stared into space. Uncle Gilbert looked at the young man, and then repented of telling him. He was a little annoyed at his manner. He arose, brushed the grass from his clothes, and said: "Well, let's be going." Chester went along mechanically. At the Marble Arch Uncle Gilbert was about to hail a bus, when Chester stopped him. "You'll excuse me, wont you for not returning with you--I--I--" "But I gave my word to Lucy that I would bring you back." "Yes; I know, I'll come after a while--but not now--you go on,--I--I--there's your bus now; you had better take it." Uncle Gilbert, still a little annoyed, climbed on the bus and left his companion looking vacantly at the line of moving busses. Chester went back into the park. There was room to breathe there and some freedom from fellow beings. He left the beaten paths. Oh, that he could get away from everybody for a time! Old Thunder out among the Rocky Mountains would be an ideal place just now. The wheels of thought went surely and correctly. There was no slipping of cogs now. _The Rev. Thomas Strong was his father._ Every link in the chain of evidence fitted. There was no break. He went over the ground again and again. There came to him now facts and incidents which he had heard from his foster parents, and they all fitted in other facts and strengthened his conclusions. Now he also remembered and understood some of his mother's remarks about ministers. Yes, Thomas Strong was his father! Lucy's father! Why, he and Lucy were brother and sister! It is quite useless to try to tell all that was in Chester Lawrence's thoughts and heart from then on all that afternoon. He did not know, neither did he care how long he lay on the grass in the park, but there came a time when his solitude became unbearable, so he walked with feverish haste into the crowded streets. The lamps were being lighted when he came to the Thames Embankment, where he watched for a time the black, sluggish water being sucked out to sea by the outgoing tide. Then he walked on. St. Paul loomed high in the murky darkness. He got into the ridiculously narrow streets of Paternoster Row, where he had on his first visit bought a Bible. The evening was far spent and the crowds were thinning when he recognized the Bank of England corner. Realizing at last that he was tired, he climbed on top of a bus going in the direction of his lodgings, where he arrived somewhere near midnight. He went to bed, but not to sleep for many hours. "Lucy, you are my sister. I love you as that--but my wife you never can be--" yes; he would have to tell her that. But why had this father of his let him and Lucy go on as they had? He had told his father the secret of his life. He remembered distinctly his father's actions how he had even called him "son," which he had thought at the time was for Lucy's sake. Knowing him and Lucy to be brother and sister, why had he permitted them to form ties such as had been formed? Was it a plot on his father's part to again bring misery to human souls, to make to suffer those that were of his own flesh and blood? No, no; that was impossible. Surely he was not that kind of man. More clearly now the panorama of his life came before him. Where was the Lord in all this? He had thought the Lord had led his steps wonderfully to so meet one who made his life supremely happy--but now--the darkness and the despair of soul came again--was this not a hideous nightmare? The day would bring light and peace. Towards morning, Chester dozed fitfully, and at last when he awoke the day was well advanced. He and Uncle Gilbert had been in the park--uncle in reality now. Yes; it all came to him again. It had been no dream. Chester got up, soused himself in cold water, then as he was dressing said to himself. "Well, what's to be done? I must make this thing sure one way or another." Perhaps there may be a mistake, though he could not understand how. He would go direct to Thomas Strong and ask him. He had no appetite for breakfast, so he ate none. As early as he thought wise, he set out. How should he meet Lucy? What could he say? If he could only evade her. No; Lucy was watching for him, with a worried expression on her face, which deepened when she saw Chester's. "I must see your father," he said with no effort to even take her hand. "Papa is not any better, I fear." "But I must see him. Where is Uncle Gilbert?" "Shall I call him?" "Yes, _please_." Lucy returned, and Uncle Gilbert met Chester in the hall. "He is very nervous again this morning, and I don't think you ought to excite him," explained the brother. "I must see him--just for a minute. I'll not engage him in any extended conversation." "That you cannot do as he can hardly speak. His trouble affects him in that way." "Let me see him just for a moment--alone, please. Is he awake?" "Oh yes; he's not that bad. Go in a moment, then, but be careful." Chester passed in where the minister sat in an arm chair, propped up with pillows, signs of Lucy's tender care. As Chester entered, the man smiled and reached out his hand. The resentment in the young man's heart vanished, when he saw the yearning in the suffering man's face. Yet he stood for some time rooted to the spot, looking at the man who was no doubt his father. Every line of that face stood out boldly to Chester. How often, in his boyhood days he had pictured to himself what his father was like--and here he was before him. In those days he had nursed a hatred against that unknown sire, but now there was no more of that. If only,--Chester kneeled by the side of the minister's chair, letting the old man cling to his hand. He looked without wavering into the drawn face and said: "Are you my father?" The man's hand dropped as if lifeless, but Chester picked it up again, holding it close. "Tell me," he repeated, "are you my father?" "Yes," came slowly and with effort, as tremblingly the father put his hands first on Chester's shoulders as he kneeled before him, then raised them to his head, asking, "Do--you--hate--me? Don't--" That seemed to be all he was able to articulate. "No, no; I do not hate you; for are you not--are you not my father!" "Yes." The son put his arms around his father's neck and kissed him. The father patted contentedly the head of the young man, as a parent fondly caresses a child. They were in that position when Lucy tapped lightly on the door, opened it, and came in. CHAPTER XVI. Chester got away from Lucy and Uncle Gilbert that morning, without betraying his father's secret, which had now also become his own. If his father had kept the secret so long, it was evidently for a purpose; he would try not to be the first to reveal it. He kissed Lucy somewhat hurriedly, she thought, as he left. The sooner he got away the fewer of his strange actions he would have to explain. He did not look back when he walked away for fear that Lucy would be watching him from window or door. He went back to his own lodgings rather more by instinct than by thought. He slipped into his room, looked aimlessly about, then went out again. He must be alone, yet not confined within walls. The park was not far away, but he walked by it also, on, on. This London is limitless, he thought. One could never escape it by walking. He met other men some hurrying as if stern duty called, others sauntering as if they had no purpose in life but quiet contemplation. He met women, and if he could have read through their weary eyes their life's story, he would not perhaps, have thought his own was the most cruel. A little boy was gathering dust from the pavement, and Chester was reminded of that other little fellow's structure which the carriage wheels had demolished. Well, he was under the wheel of fate himself. He had heard of this wheel, but never had he been under it until now! Chester found himself a street or two from the mission office. He would call and perhaps have a talk with Elder Malby. Why had he not thought of that sooner? He quickened his steps, and in a few minutes he was ringing the bell. He heard it tingle within, but no one responded. He rang again, and this time steps were heard coming up from the basement. The housekeeper opened the door. "Good morning," she greeted him with a smile. "Good morning, is Elder Malby in?" "No; none of the elders are in. They are out tracting, I think--but won't you come in?" "No, thank you, I wanted to see Elder Malby." "Well, _he_ might be back at any time--come in and rest. You look tired." "Well--I believe I will." He followed the motherly housekeeper into the office parlor, where she bade him be seated. She excused herself as her work could not be neglected--Would he be interested in the London papers, or the latest _Deseret News_. She pointed to the table where these papers lay, then went about her work. Chester looked listlessly at the papers, but did not attempt to read. Presently, the housekeeper came back. "I'm having a bite to eat down in the dining room. Come and keep me company. The Elders don't eat till later, but I must have something in the middle of the day." Chester went with her into the cool, restful room below, and partook with her of the simple meal. Not having had breakfast, he ate with relish. Besides, there was a spirit of peace about the place. His aching heart found some comfort in the talk of the good woman. Shortly afterwards, Elder Malby arrived, and he saw in a moment that something was the matter with his young friend. "How are the folks," he asked, "Lucy and her father?" "He is not well," Chester replied. "That's too bad. And you are worried?" "Yes; but not altogether over that. There is something else, Brother Malby. I'll have to tell you about it. Will we be uninterrupted here?" "Come with me," said the elder and he took him into his own room up a flight of stairs. "Now, then, what can I do to help you?" "You will pardon me, I know; but somehow, I was led to tell you my story on ship-board, and you're the only one I can talk to now." Then Chester told the elder what he had learned. When he had finished, the elder's face was very grave. "What ought I to do?" asked Chester; "what can I do?" The other shook his head. "This is a strange story," he said; "but there can be no doubt that you are his son. You look like him. I noticed it on ship-board, but of course said nothing about it. But you _do_ look like him." "Do I?" "Yes; but why he encouraged you to make love to your sister--that is beyond me--I--I don't know what to say." "Oh, what _can_ I do?" There was a pause. Then the elder as if weighing well every word, said: "My boy, you can pray." "No; I can't even do that. I haven't said my prayers since this thing came to me. What can I pray about? What can I ask of God?" "Listen. It is easy to pray when everything is going along nicely, and we are getting everything we ask for; but when we seem to be up against hard fate; when despair is in our hearts and the Lord appears to have deserted us, then it is not so easy; but then is when we need most to pray." "Yes, yes, brother, true enough; but what's the use?" "Look here, once before, in your life, you felt as you do now; and you told me yourself that not until you said both in your heart and to God 'Thy will be done' did you get peace. Try it again, brother. There is no darkness but the Light of Christ can penetrate, there is no seeming evil but the Lord can turn to your good. What did Job say of the Lord?" "I don't know." "'Though he slay me, yet will I trust in him.' And you are not yet as Job. He lost everything. You have gained a father and a sister. That, certainly, is something." "Yes, it is; and yet in the finding of these two, I have lost--well--you know--" "Yes; I know; but the Lord can even make that right. Trust Him, trust Him, always and in everything. That's my motto for life. I can not get along without it." "Thank you so very much." They talked for some time, then they went out for a walk. "But you haven't time to spend on me like this," remonstrated Chester. "I am here to do all the good I can, and why should my services not be given to those of the faith as well as to those who have no use for me nor my message? Come along; I want to tell you of another letter which I received from home,--yes, the twin calves are doing fine." Chester smiled, which was just what his companion wanted. "You remain here today," continued the elder. "The boys will be in after a while, and then we shall have dinner. After that, if you are still thinking too much of your own affairs, we'll take you out on the street and let you preach to the crowd." "That might help," admitted Chester. "Help! It's the surest kind of cure." Chester remained with the elders during the afternoon and evening, even going out with them on the street. He was not called on to preach, however, though he would have attempted it had he been asked. Chester slept better that night. He felt so sure of himself next morning that he could call on Lucy, and do the right thing. He did not forget or neglect his prayers any more, and he was well on the way of saying again, "Thy will be done," in the right spirit. Uncle Gilbert met Chester at the door, not very graciously, however. He replied to Chester's inquiries sharply: "My brother is quite ill, brought about, I have no doubt, by your unwise actions of yesterday morning. What was the matter with you? I don't understand you." Chester did not attempt any explanation or defense. "And Lucy, too, was quite ill yesterday--no; she is not up yet--no; I don't think you had better come in. I shall not permit you to see my brother again until he is better." "I'm very sorry," said Chester. "I must see Lucy, however, and so I'll call again after a while." He walked away. He did not blame Uncle Gilbert, who was no doubt doing the best he knew, although somewhat in the dark. He walked in the park for an hour and then came back. Lucy met him at the gate. She was dressed as if for walking. Her face betrayed the disturbance in her soul, and Chester's heart went out in pity for her. "Yes," she said simply, "I was going out to find you, I heard Uncle Gilbert send you away. Shall we walk in the park?" "Yes; I am glad you came out. Is your father worse this morning?" "I don't think he is worse. He is simply in the stage of his attacks when he can't talk. I'm sure he'll be all right in a day or two; but Uncle Gilbert don't understand." "And you, Lucy--you must not worry." "How can I help it? Something is the matter with you. Why do you act so strangely?" They found the bench on which they were wont to rest, and seated themselves. Chester could not deny that he had changed; yet how could he tell her the truth? She must know it, the sooner the better. It might be many days before her father could tell her, even if he were inclined to do so. The situation was unbearable. She must know, and he must tell her. "Lucy," he said after a little struggle with his throat, "I have something to tell you,--something strange. Oh, no, nothing evil or bad, or anything like that." He took her hands which were trembling. "You must promise me that you will take this news quietly." "Just as quietly as I can, Chester." "Well, you know how excitement affects your heart, so I shall not tell you if you will not try to be calm." "And now, of course, I can be indifferent, can I, even if you should say no more? Oh, Chester, what is it? The suspense is a thousand times harder than the truth. What have you got to tell me? What passed between you and papa last evening? Is it--have you ceased to love me?" "No, no, Lucy, not that. I love you as much as ever, more than ever for something has been added to my first love--that of a love for a sister." "Yes, Chester I know. When I was baptized--" "No; you don't know. I don't mean that." "What _do_ you mean?" Oh, it was so hard to go on. One truth must lead to another. If he told her he was her brother in the flesh as well as in the spirit, she would want to know how, why; and the explanation would involve her father. He had not thought of that quite so plainly. But he could not now stop. He must go on. He felt about for a way by which to approach the revelation gradually. "You have never had a brother, have you?" he asked. "No." "Would you like to have one?" "I've always wanted a brother." "How would I do for one?" She looked at him curiously, then the sober face relaxed and she smiled. "Oh, you'd make a fine one." "You wouldn't object." "I should think not." "But, now, what would you think if I _was_ your real brother, if my name was Chester Strong?" "I'd think you were just joking a little." "But I'm not joking, Lucy; I am in earnest. Take a good look at me, here at this profile. Do I look like your father?" She looked closely. "I believe you do," she said, still without a guess at the truth. "Your forehead slopes just like his, and your nose has the same bump on it. I never noticed that before." "What might that mean, Lucy?" "What might what mean?" "That I look like your father." He had turned his face to her now, but she still gazed at him, as if the truth was just struggling for recognition. The smile vanished for an instant from her face, and then returned. She would not entertain the advance messenger. "I don't object to your looking like my papa, for he's a mighty fine looking man." "Lucy, you saw what your father and I were doing last night?" "Yes." "What did you think--what do you now think of us?" "Again, Chester, I don't object to you and father spooning a bit. In fact, I think that's rather nice." Chester laughed a little now, which loosened the tension considerably; but he returned to the attack: "Lucy, what would you think if your father had a son who had been lost when a baby, and that now he should return to him as a grown man?" "Well, I would think that would be jolly, as the English say." "And that his son's name was Chester Lawrence?" he continued as if there had been no interruption. Now the cog in Lucy's mental make-up caught firmly into the machinery that had been buzzing about her for some time. "Are you my brother?" she asked. "Yes; I am your brother." "My real, live, long lost brother?" "Yes." "Now I see what you have been driving at all this time. You say you are my brother, that my father is your father. Now explain." "That's not so easy, Lucy. I would much rather your father would do that. But I can tell you a little, for it's very little I know--and, Lucy, that little is not pleasant." "But I must know." Her face was serious again. She was bracing herself bravely too. "I was born outside the marriage relation, and your father was my father!" That was plain enough--brutally plain. The girl turned to marble. Had he killed her? "Go on," she whispered. "No more now--some other time." "Go on, Chester." Chester told her in brief sentences the simple facts, and what had led to his discovery of the truth just the other day. It was this that had caused the change she had noticed in him. "Lucy, I was not sure," he said, "so I went to your father last night and asked him pointedly, directly, and he said 'Yes.' That explains the situation you found us in. My heart went out to my father, Lucy; and his heart went out to his son." "The son to which his heart has been reaching for many long years, Chester. Yes, I see it plainly.... You have told the truth ... you are my brother--you--" She trembled, then fell into his arms; but she controlled herself again, and when he kissed her pale face and stroked her hair, she opened her eyes and looked steadily up into his face. Thus they remained for a time, heedless of the few passers-by who but looked at a not uncommon sight. She closed her eyes again, and when she opened them Chester was struggling hard to keep back the tears. To tell the truth, both of them cried a little about that time, and it did them good too. They got up, walked about on the grass for a time until they could look more unmovedly at their changed standing to each other. Then they talked more freely, but things were truly so newly mixed that it was difficult to get them untangled. At last Lucy said she would have to go back to her father--our father, she corrected. "And he knows, remember," said Chester to her. "I and you also know. We know too," he added, "that the Lord is above, and will take care of us all." "Yes," said Lucy. Then they went back. The father was still very ill. Chester did not try to see him, for Uncle Gilbert had not relented. "I'm going to see Elder Malby this afternoon," said Chester. "This evening I shall call again. Meanwhile"--they were alone in the hall now--"you must keep up your courage and faith. I feel as though everything will yet turn out well." He took her as usual in his arms, and she clung to him closer than she had ever done before. "Chester," she said, "I can't yet _feel_ that there is any difference in our relationship. You are yet my lover, are you not?" "Yes, Lucy; and you are my sweetheart. Somehow, I am not condemned when I say it. What can it be--" "Something that whispers peace to our hearts." "The Comforter, Lucy, the Comforter from the Lord." CHAPTER XVII. The delay in getting back to Kildare Villa was making Uncle Gilbert nervous. In his own mind, he blamed Chester Lawrence for being the cause of much of the present trouble, though in what way he could not clearly tell. The young man's presence disturbed the usual placid life of the minister. Why such a disturber should be so welcomed into the family, the brother could not understand. Perhaps this new-fangled religion called "Mormonism" was at the root of all the trouble. In his confusion, Uncle Gilbert determined on a very foolish thing: he would get his brother and Lucy away with him to Ireland, leaving Chester behind, for at least a few days. Of course, a young fellow in love as deeply as Chester seemed to be, would follow up and find them again, but there would be a respite for a time. With this idea in mind, Uncle Gilbert, the very next day, found Chester at his lodgings; and apparently taking him into his confidence, told him of his plan. Chester was willing to do anything that Uncle Gilbert and "the others" thought would be for the best. Chester was made to understand that "the others" agreed to the plan, and although the thought sent a keen pang through the young man's heart, he did not demur. It must also be admitted that Uncle Gilbert was not quite honest with Lucy, for when he proposed to her to get her father to Ireland as soon as possible, she understood that Chester was lawfully detained, but would meet them perhaps in Liverpool. Though she, too, felt keenly the parting, yet she mistrusted no one. So it came about that Lucy and her father were hurried to the station early next morning to catch a train for Liverpool. The minister was physically strong enough to stand the journey, but he mutely questioned the reason for this hasty move. Chester had absented himself all the previous day, and he did not even see them off at the station. Lucy could not keep back the tears, though she tried to hide them as she tucked her father comfortably about with cushions in the first class compartment which they had reserved. Uncle Gilbert's victory was short lived, however; no sooner did the ailing man realize that Chester was not with them than he become visibly affected. He tried hard to talk, but to no avail. He looked pleadingly at Lucy and at his brother as if for information, but without results. Lucy's pinched, tear-stained face added to his restlessness, and there was a note of insincerity in Uncle Gilbert's reassuring talk that his brother did not fail to discern. That ride, usually so pleasant over the beautiful green country, was a most miserable one. It was so painful to see the expression on the minister's face that Uncle Gilbert began to doubt the wisdom of the plan he was trying. Lucy became quite alarmed, and asked if they ought not to stop at one of the midland cities; but Uncle Gilbert said they could surely go on to Liverpool. "But we can't cross over to Ireland. Father could not possibly stand the trip," she said. The uncle agreed to that. "We'll have to stop at Liverpool for a day or so--I have it!" he exclaimed, "Captain Andrew Brown is now at home. He told me to be sure to call, and bring you all with me. He has a very nice house up the Mersey--a fine restful place. We'll go there." And they did. Lucy could say nothing for or against, and the father was so ill by the time they reached Liverpool that he did not seem to realize what he was doing or where he was going. A cab took them all out from the noises of the city to the quiet of the countryside. It was afternoon, and the sun shone slantingly on the waters of the river, above which on the hills amid trees and flowering gardens stood the house of Captain Andrew Brown. As the carriage rolled along the graveled path to the house, the captain himself came to meet them, expressing his surprise and delight, and welcoming them most heartily. The minister was helped out and into the house, where he was made comfortable. Lucy was shown to her room by the housekeeper. Uncle Gilbert made explanations to the captain of the reason for this untoward raid on his hospitality. "I'm mighty glad you came," said the captain. "You couldn't possible have gone on, and as for stopping at a hotel--if you had, I should never have forgiven you." The sick man would not take anything to eat. He lay as if half asleep, so he was put to bed. Lucy remained with him during the evening. Once in a while he would open his eyes, reach out his hand for hers and hold it for a moment. Poor, dear father, she thought, as she stroked his hair softly. What could Chester mean to leave his father, even for a few days? He ought to be here.... She could not understand. Was it all just an excuse to get away from them? to get away from this newly-found father and sister? She would not believe that of Chester. That couldn't be true, and yet, and yet-- She turned lower the light, went to the window, and looked out on the river. A crescent moon hung above the mist. The water lay still as if asleep, only broken now and then by some passing craft. The breeze played in the trees near the window and the perfumes of the rich flower beds were wafted to her. The girl stood by the window a long time as if she expected her lover-brother to come to her through the half darkness. Perhaps, after all, it was better he did not come. Perhaps he had acted wisely. The father lay as if sleeping, so she continued to look out at the moon and the water. Her heart burned, but out of it came a prayer. Then she quietly kneeled by the window sill, and still looking out into the night she poured out the burden of her heart to the Father whose power to bless and to comfort is as boundless as the love of parent for child. Captain Brown was not an old man, yet in his fine strong face there were deep lines traced by twenty years on the sea. Ten years on the bridge basking in the sun, facing storm and danger had told their tale. He was in the employ of a great navigation company whose ships went to the ends of the earth for trade. He had built this home-nest for wife and child, to which and to whom he could set the compass of his heart from any port and on any sea. Three years ago wife and child had taken passage over the eternal sea. Now he came back only occasionally, between trips. His housekeeper always kept the house as nearly as possible like it was when wife and child were there. "I have a week, perhaps ten days ashore," explained Captain Brown next morning at the breakfast table, "and I was just wondering what I could do all that time--when here you are! You are to remain a week. Tut, tut, business"--this to Uncle Gilbert who had protested--"you ought not to worry any longer about business. Aren't we making you good money? Oh, I see! Aunt Sarah; well, we'll send for her. Your father can't possibly be moved, can he, Miss Lucy?" "He's very comfortable here," replied Lucy. "To be sure he is--and you, too, look as though a rest would help you." "I have to get back soon--ought to be in Cork tomorrow, in fact," said Uncle Gilbert. "Well, now Gilbert, if you _have_ to, I've no more to say--about you. Go, of course; but Lucy and her father are going to stay with me. I'm the doctor and the nurse. You go to Aunt Sarah, for that's your 'business reason' and it's all right--I'm not blaming you--and in a week come back for your well brother." "Yes, that might do," agreed Uncle Gilbert, with much relief in his manner of saying it. "I don't like to impose on you--" "Look here--if you want to do me a favor, you go to your wife and let me take care of these people. In fact," he laughed, "I don't want you around bothering. The steamer sails for Dublin this evening." Out of this pleasant banter came the fact that Uncle Gilbert could very well go on his way to Ireland. His brother was in no immediate danger--in fact that morning he was resting easily and his power of speech was returning. Gilbert spoke to his brother about the plan, and no protest was made. So that evening, sure enough, Uncle Gilbert was driven in to Liverpool by the captain, where he set sail for home. No sooner was his brother well out of the way than Lucy's father called to her. He had been up and dressed all afternoon. He was now reclining in the captain's easy chair by the window. Lucy came to him. "Yes, father," she said. He motioned to her to sit down. She fetched a stool and seated herself by him, so that he could touch her head caressingly as he seemed to desire. "Where is Chester?" he asked slowly, as was his wont when his speech came back. "In London," she replied. "He could not come with us." "So--Gilbert said;--but I--want him." "Shall we send for him?" "Yes." The father looked out of the window where shortly the moon would again shine down on the river. He stroked the head at his knee. "Lucy, you--love me?" "Oh, father, dear daddy, what a question!" "I--must--tell you--something--should--have told you--long ago--" It was difficult for the man to speak; more so, it appeared, because he was determined to deliver a message to the girl--something that could not wait, but must be told now. Impatient of his slow speech, he walked to the table and seated himself by it. "Light," he said; and while Lucy brought the lamp and lighted it he found pencil and paper. She watched him curiously, wondering what was about to happen. Was he writing a message to Chester? From the other side of the table she watched him write slowly and laboriously until the page was full. Then he paused, looked up at Lucy opposite, reached for another sheet and began again. That sheet was also filled, and the girl's wonder grew. Then he pushed them across the table, saying, "Read;" and while she did so, he turned from her, his head bowed as if awaiting a sentence of punishment. A little cry came from the reader as her eyes ran along the penciled lines. Then there was silence, broken only by her hard breathing, and the ticking of the clock on the mantel. Then while the father still sat with bowed head, the girl arose softly, came up to him, kneeled before him, placed a hand on each of his cheeks, kissed him, and said: "You are my father anyway--always have been, always will be--the only one I have ever known. Thank you for taking me an outcast, orphaned baby and adopting me as your own. Oh, I _love you daddy for that_! Just a few days before a son had found a father at this man's knee; now by the same knee Lucy first realized that this man was her father only in the fact that he had fathered her from a child; but as that, after all, is what counts most in this world, she thought none the less of him; rather, her heart went out to the man in a way unknown before. "Chester doesn't know this?" she asked. "Chester is _not_ my brother?" "No." "Oh, he must know this--he must know right away," she panted. "Yes--I meant to tell--but I couldn't--" said he. "I know daddy dear; I know, don't worry. We'll send for him right away--poor boy. There's Captain Brown now. I'll run down and ask him to send a telegram. Yes, I have his address." She kissed him again, holding his head between her palms, and saying softly, "Daddy, dear daddy." Then she sped down to where the Captain was talking in the hall. The Rev. Thomas Strong looked up, listened to their conversation, and then smiled. CHAPTER XVIII. The reason why Chester permitted Lucy and his father to set out for Ireland without him was because he trusted Uncle Gilbert--and the Lord; however, it was no easy matter to be thus left behind. Surely, he would be more of a help than a hindrance on the journey. He forced himself to lie abed the morning they were to be off, until after the train left. Then, knowing he was safe from doing that which his Uncle had desired him not to do, he leisurely arose, very late for breakfast. The problem with the young man now was what to do while he was waiting. London sights, even those he had not seen before, were tame now. The newly-found father and sister had already left him. Had it not been a dream, and was he not now awake to the reality of his old life? He found himself once more attracted to the Mission headquarters. Elder Malby was at home that morning. Chester told him the latest development. "Has she--have they--deserted me, do you think?" asked Chester. "No--I don't think so," replied the elder thoughtfully. "Lucy did not impress me as a girl who would do that. I see no reason for such actions, but perhaps Uncle Gilbert was right. Your father needed to get away from you to readjust himself to the new condition." "Well, perhaps,--but what can I now do? this waiting will be terrible." "You'll come with me this morning. I have some calls to make." And so all that day Chester remained with Elder Malby, visiting Saints and investigators, adjusting difficulties, and explaining principles of the gospel. It was a splendid thing for the young man, this getting his thoughts from self; and before evening, he had obtained so much of the missionary spirit that he asked to be permitted to bear his testimony at the street meeting. "The louder the mob howls and interrupts, the better for me," he declared. "You remember the other evening when a young fellow stood within a few feet of you and kept repeating: 'Liars, liars, from Utah'?" "Yes; I remember." "I'd like to talk to that fellow tonight." So Chester talked at the street-meeting that evening, but to a very orderly lot of people. After the services, many pressed around him and asked him questions. One young man walked with him and the elders to the mission office. They talked on the gospel, and Chester forgot his own heartache in ministering to another heart hungering for the truth. The next morning, Chester tried again to remain in bed, but this time without success. He was up in the gray awakening city, walking in the park, listening to the birds near by and the rumbling beginnings of London life. After breakfast, he went again to the Church office. "You must excuse me for thus being such a bother," he explained to Elder Malby, "but--but I can't keep away." "I hope you never will," replied the elder, encouragingly. "It is when men like you keep away that there is danger." "What's the program today?" "Tracting. Do you want to try?" "Yes; I want to keep going. Yesterday was not bad. I felt fine all day." That afternoon Chester had his first trial in delivering gospel tracts from door to door. He approached his task timidly, but soon caught the spirit of the work. He had a number of interesting experiences. One old gentleman invited him into the house, that he might more freely tell the young man what he thought of him and his religion, and this was by no means complimentary. An old lady, limping to the door and learning that the caller was from America, told him she had a son there--and did he know him? Then there were doors slammed in his face, and some gracious smiles and "thank you"--altogether Chester was so busy meeting these various people that he had no time to worry over those who now should be nearly to Kildare Villa in green Ireland. While he was eating supper with the elders, which Elder Malby said he had well earned, a messenger came to the door. Was one Chester Lawrence there? Yes. "A telegram for him, please." Chester opened the message and read: "Come to Liverpool in morning. All well. Tell me when and where to meet you--Lucy." Chester handed the message to Elder Malby. "Once more, don't you see," said the elder, smiling, "all is well." "Yes; yes," replied Chester in a way which was more of a prayer of thanksgiving than common speech. Early the following morning Captain Brown was rewarded for his gallant lack of inquisitiveness regarding the sending and the receiving of telegrams by Lucy coming to him with her sweetest smile and saying: "Captain Brown, was that horse and carriage you used yesterday yours?" "Oh no; that belongs to my neighbor--only when I am not using it. Do you wish a drive this morning?" "I want to meet the noon train from London at Lime Street Station; and if it wouldn't be too much trouble--" "Not at all. My neighbor is very glad to have me exercise the horse a bit. Can you drive him alone?" "I'm a little nervous." "Will I do for coachman?" "If you would, Captain?" "Then that's settled. I'll go immediately and make arrangements;" which he did. "Papa," said Lucy to her father, "the captain will drive me to the station. You'll be all right until we get back?" "All right, yes; don't worry more about me. I'm getting strong faster than I ever did before. See." He paced back and forth with considerable vim in his movements. "Why," he continued, stopping in front of Lucy and kissing her gently on the cheek, "I feel better right now than I have for a long time--better inside, you know." Lucy did not understand exactly what he meant by the "inside," but she did not puzzle her head about it. She was happy to know that her father was so well and that Chester was speeding to her. The day promised to be fair, and the drive to the station would be delightful. She was looking out of the window. "Lucy," said her father, placing his hand on her shoulder, "you need not tell Captain Brown the little secrets you have learned; and I think your Uncle Gilbert need not know any more than he does. It is just as well for all concerned that these things remain to outward appearances just as they have in the past." "All right, papa." "We--Chester and you and I will know and understand and be happy. What else matters?" "What, indeed." "Now, there's the captain already. He's early; but perhaps he intends driving you about a bit first." That was just it. The morning air was so invigorating, Captain Brown explained, that it was a pity not to feel it against one's face. He knew of a number of very pretty drives, round-about ways, to the station, and the fields were delightfully green just then. In a short time away they rattled down the graveled road, the father waving after them. It was a good thing, said Lucy, that strong hands had the reins, for the horse was full of life. They sped over the smooth, hedge-bordered roads, winding about fields and gardens until they arrived at Calderstone Park. Here the captain pointed out the Calder Stones, ruins of an ancient Druid place of worship or sacrifice. Then they drove leisurely through Sefton Park, thence townward to the station. They had a few moments to wait, during which the driver stroked the horse's nose, talking to him all the while not to be afraid of the noisy cars. The whistle's shrill pipe sounded and the train rolled in. The captain stood by his horse, while Lucy went to the platform, and met Chester as he leaped from the car. "Oh, ho," said the captain to his horse, when he saw the meeting. A partial explanation was given him of the "certain young man" whom they were to meet. The captain held the carriage door open to them like a true coachman. "Take the back seat, please," he commanded, after the introduction; "in these vehicles, the driver sits in front." The captain drove straight home, so in a very-short time they were set down at the steps. "Go right in," he said. "I'll take the horse back, and be with you shortly." The housekeeper met them in the hall, took wraps and hats, and directed them upstairs where the "gentleman" was waiting. Lucy had had no opportunity to tell Chester the secret about herself, so she would have to let his father do so. They walked quietly to the father's room and opened the door softly. He appeared to be sleeping in his chair, so they tip-toed into another room. "Is he better?" asked Chester. "Nearly well again." They did not seat themselves, but stood by the table. She came close to him, smiling up into his face and said, "_Everything's_ all right, Chester." "Yes, of course," he replied. "You are looking so rosy and well, I forget you are an invalid." "Don't think of it. I'm going to live a long, long time, Chester--with you. Listen, dear, and don't look so worried. Things have changed again. I don't need to break good news gently, so I may tell you now, papa--I mean, your father, has been telling me something I never dreamed of--Chester, listen. I'm not your father's child--only by adoption--you're not my brother, only of course in the brotherhood of the faith." "Lucy, what are you saying?" "I am telling you the truth--as I was told it. He adopted me as a baby--I was an orphan--I am not your sister. Chester--I--" He seized her hands, and held her at arms length, while his eyes seemed to devour her. She could not repress the tears, and when he saw them, he drew her close and kissed her. "Lucy, not my sister, but my sweetheart again, my little wife to be--what--does it all mean?" There came a loud knock at the door, and the father entered without being bidden. He walked firmly up to them, placed a hand on each shoulder, and said: "My son, I have to ask your forgiveness again. I intended to tell you about Lucy as soon as you learned the truth about yourself, but I was hindered. Don't think, my boy, that I would purposely cause you suffering. What Lucy has told you is true, and I am so glad that the misunderstanding and the mixups no longer exist between us." The three now found seats and talked over the new situation in which they found themselves, not forgetting the part Uncle Gilbert had taken in recent events, until the strenuous voice of Captain Brown had to supplement the housekeeper's bell, before the three would come down for luncheon. Those were golden days to Chester, Lucy, and the Rev. Thomas Strong. Out of restless uncertainty, doubts, fears, and heart-aching experiences they now had come to a period of peaceful certainty. Out of straits they had come to a quiet sun-kissed harbor. Captain Brown looked on all this happiness approvingly. His shore leave was going splendidly. The neighbor's horse and carriage were often brought into requisition, and the father would not be denied his share of these drives. The captain's own boat, long since unused, was put into commission, and with the captain at the tiller the whole family sailed over the placid Mersy. The moon grew rounder, and as the evenings were warm, the boat often lingered in the moonlight. Then songs were sung, Chester and Lucy singing some which the father recognized as "Mormon," but which the captain knew only as beautiful and full of sweet spirit. During those days when the visitors remained with the captain rather more for his own sake than for any other reason, there was just one little cloud in Chester's and Lucy's sunlight. That was that the father took no abiding interest in the religion which now meant so much to them. Once or twice the subject had been carefully broached by Chester, but each time the father had not responded. He made no objections. The young man sometimes thought there would be more hope if he did. However, he and Lucy were not discouraged. They reasoned, with justice, that it was no easy matter to change a life-long habit of belief and practice. They comforted each other by the hope that all would be well in the end. Had they not already ample evidence of God's providence shaping all things right. It was plainly to be seen, however, that the father took great comfort in his new-found son; and well any father might, for Chester was a strong, open-spirited, clean young man. Father and son strolled out together, Lucy sometimes peeping at them from behind the curtain, but denying herself of their company. Chester, by his father's request, told him more of his life's story. The father wished to live as much as could be by word-telling the years he had missed in the life of his son; and the father, for his part, acquainted Chester with his more recent years. "I married quite late in life," said the father, "a sweet girl who did much for me. That we had no children was a great disappointment to both of us, and when we saw that very likely we never would have any of our own, we found and adopted Lucy. She would never have known the truth about that had not you come and compelled me to tell it. But it's all right now, and the Lord has been kinder to me than I deserve." "'God moves in a mysterious way, His wonders to perform,'" quoted Chester. "'He plants his footsteps in the sea And rides upon the storm,'" mused the father. At another time the father said to Chester: "My boy, it would please me if you would take my name. You need not discard the one you already have, but add mine to it--yours by all that's right." "Yes, father." "I have no great fortune, but I have saved a little; and when I am gone, it will be yours and Lucy's--I'll hear no objections to that--for can't you see, all that I can possibly do for you will only in part pay for the wrong I have done. You say you have no definite plans for the future. Then you will come with us to Kansas City, where I expect to take up again my labors in the ministry, at least for a time." Lucy came upon them at this point. "Chester has promised to take my name," explained the father. "That will make it unnecessary for you to change yours," said Chester, as he put his arm around her. A week passed as rapidly as such golden days do. Chester sent the latest news to Elder Malby. Uncle Gilbert, always impatient, wrote from Kildare Villa, asking when they were "coming home." Captain Brown had made a number of trips of inspection to the docks to see how the loading of his ship was progressing. At the captain's invitation they all visited the vessel one afternoon. "Why," exclaimed Lucy in surprise, when she saw the steamer at the dock, "you have a regular ocean liner here. I thought freight boats were small concerns." "Small! well, now, you know better. Come aboard." He led the way on deck, and then below. "This ship is somewhat old," explained Captain Brown, "but she is still staunch and seaworthy. As you see, she has once been a passenger boat, and in fact, she still carries passengers--when we can find some who would rather spend twelve days in comfort than be rushed across in six or seven by the latest greyhounds. I say, when we can find such sensible people," repeated the captain, as he looked curiously at his guests. The dining room was spacious, the berths of the large, roomy kind which the grasp for economy and capacity had not yet cut down. "This is a nicer state room than I had coming over," declared Lucy. "Why can't we return with Captain Brown?" "I should be delighted," said the captain. "The booking offices are on Water Street." "When do you sail?" asked the father. "In three days, I believe we shall be ready." "And your port?" "New York." "Your cargo?" "Mixed." "Any passengers?" "A dozen or so--plenty of room, you see. We'll make you comfortable, more so than on a crowded liner. Think about it, Mr. Strong." "We shall," said Lucy and her father in unison. CHAPTER XIX. And thus it came about that the party of three visiting with Captain Andrew Brown, decided to sail with him to New York. A few more days on the water was of no consequence, except as Chester said to Lucy, to enjoy a little longer the after-seasickness period of the voyage. As for Chester himself, he was very pleased with the proposition. A visit to the company's office in Water Street completed the arrangement. "Yes," said the agent, "we can take care of you. There will be a very small list of passengers, which gives you all the more room. Besides, it's worth while to cross with Captain Brown." As the boat did not lay up to the Landing Stage, but put directly to sea from the dock, the passengers were stowed safely away into their comfortable quarters the evening before sailing. When they awoke next morning, they were well out into the Irish sea, the Welsh hills slowly disappearing at the left. Chester was the first on deck. He tipped his cap to Captain Brown on the bridge as they exchanged their morning greetings. The day was bright and warm, the sea smooth. Chester stood looking at the vanishing hills, glancing now and then at the companionway, for Lucy. As he stood there, he thought of the time, only a few days since, when he had caught his first sight of those same green hills. What a lot had happened to him between those two points of time! A journey begun without distinct purpose had brought to him father and sweetheart. Outward bound he had been alone, empty and void in his life; and now he was going home with heart full of love and life rich with noble purpose. Chester's father appeared before Lucy. The son met him and took his arm as they paced the deck slowly. The father declared to Chester that he was feeling fine; and, in fact, he looked remarkably well. "I am sorry we did not hear from Gilbert before we sailed," said the father; "but I suppose the fault was ours in not writing to him sooner." "He barely had time to get the letter," said Chester. "I suppose so. But it doesn't matter. We should only have just stopped off at Kildare Villa to say goodbye, any way." "It's a pity we don't stop at Queenstown. He could have come out on the tender." "Perhaps he would, and then perhaps he wouldn't. It would depend on just how he felt--halloo, Lucy--you up already?" "I couldn't lay abed longer this beautiful morning," exclaimed Lucy as she came up to them. "Isn't this glorious! Is Wales below the sea yet?" "No; there's a tip left. See, there, just above the water." "Goodbye, dear old Europe," said Lucy, as she waved her handkerchief. "I've always loved you--I love you now more than ever." Father and son looked and smiled knowingly at her. Then they all went down to breakfast. Just about that same time of day, Thomas Strong's delayed letter reached his brother in Cork. Uncle Gilbert read the letter while he ate his breakfast, and Aunt Sarah wondered what could be so disturbing in its contents; for he would not finish his meal. "What is it, Gilbert?" she asked. "Thomas, Lucy, and that young fellow, Chester Lawrence are going to--yes, have already sailed from Liverpool with Captain Brown." "And they're not coming to see us before they leave?" "Didn't I say, they're already on the water--or should be--off to New York with Captain Brown--and he doesn't touch at Queenstown, and in that boat--" Uncle Gilbert wiped his forehead. "I'm sorry that they did not call," commented Aunt Sarah complacently; "but I suppose they were in a hurry, and Captain Brown will take care of them." "In a hurry! No. Captain Brown--" but the remark was lost to his wife. He cut short his eating, hurried to town, and, in faint hopes that it might be in time, sent a telegram to his brother in Liverpool which read: "Don't sail with Captain Brown. Will explain later." This telegram was delivered to Captain Brown's housekeeper, who sent it to the steamship company's office, where it was safely pigeon-holed. The morning passed at Kildare Villa. The telegram brought no reply. In foolish desperation, hoping against hope, Uncle Gilbert took the first fast train northward, crossed by mail steamer to Holyhead, thence on to Liverpool, where he arrived too late. The boat had sailed. He went to the steamship company's office in Water Street, and passed, without asking leave, into the manager's office. That official was alone, which was to Gilbert Strong's purpose. "Why did you permit my brother to sail with Captain Brown?" asked he abruptly. "My dear Mr. Strong," said the manager, "calm yourself. I do not understand." "Yes, you do. You know as well as I do that his ship is--is not in the best condition. You ought not to have allowed passengers at all." "Sit down, Mr. Strong. The boat is good for many a trip yet, though it is true, as you know, that she is to go into dry dock for overhauling on her return. Has your brother sailed on her?" "He has, my brother, his daughter and her young man. I suppose there were other passengers also?" "Yes; a few--perhaps twenty-five all told. Don't worry; Captain Brown will bring them safely through." "Yes," said Gilbert Strong, as he left the office, "yes, if the Lord will give him a show--but--" He could say no more, for did he not know full well that at a meeting of company directors at which he had been present, it had been decided to try one more trip with Captain Brown in command, and the fact that the boat was not in good condition was to be kept as much as possible from the captain. A little tinkering below and a judicious coat of paint above would do much to help the appearance of matters, one of the smiling directors had said. And so--well, he would try not to worry. Of course, everything would be well. Such things were done right along, with only occasionally a disaster or loss--fully covered by the insurance. But for all his efforts at self assurance, when he went home to Aunt Sarah he was not in the most easy frame of mind. * * * * * The little company under Captain Brown's care was having a delightful time. The weather was so pleasant that there was very little sickness. Chester again escaped and even his father and Lucy were indisposed for a day or two only. After that the long sunny days and much of the starry nights were spent on deck. The members of the company soon became well acquainted. Captain Brown called them his "happy family." And now Chester and Lucy had opportunity to get near to each other in heart and mind. With steamer chairs close together up on the promenade deck where there usually were none but themselves, they would sit for hours, talking and looking out over the sea. "Shady bowers 'mid trees and flowers" may be ideal places for lovers; but a quiet protected corner of a big ship which plows majestically through a changeless, yet ever-changing sea, has also its charms and advantages. On the fourth day out. The water was smooth, the day so warm that the shade was acceptable. Chester and Lucy had been up on the bridge with Captain Brown, who had told them stories of the sea, and had showed them pictures of his wife and baby, both safe in the "Port of Forever," he had said. All this had had its effect on the two young people, and so when they went down to escape the glare of the sun on the exposed bridge, they sought a shady corner amid-ships. When they found chairs, Chester always saw that she was comfortable, for though well as she appeared, she was never free from the danger of a troublesome heart. The light shawl which she usually wore on deck, hung loosely from her shoulders across her lap, providing a cover behind which two hands could clasp. They sat for some time that afternoon, in silence, then Lucy asked abruptly: "Chester, you haven't told me much about that girl out West. You liked her very much, didn't, you?" "Yes," he admitted, after a pause. "I think I can truthfully say I did; but this further I can say, that my liking for her was only a sort of introduction to the stronger, more matured love which was to follow,--my love for you. I think I have told you before that you bear a close resemblence to her; and it occurs to me now that therein is another of God's wonderful providences." "How is that?" "Had you not looked like her I would not have been attracted to you, and very likely, would have missed you and my father, and all this." "I'm glad your experience has been turned to such good account. Now, I for example, never had a beau until you came." "What?" "Oh, don't feign surprise. You know, I'm no beauty, and I never was popular with the boys. Someone once told me it was because I was too religious. What do you think of that?" "Too religious! Nonsense. The one thing above another, if there is such, that I like about you is that your beauty of heart and soul corresponds to your beauty of face--No; don't contradict. You have the highest type of beauty--" "Beauty is in the eyes that see," she interrupted. "Certainly; and in the heart that understands. As I said, the highest type of beauty is where the inner and the outer are harmoniously combined. I think that is another application of the truth that the spiritual and the mortal, or 'element' as the revelation calls it, must be eternally connected to insure a perfect being. Somehow, I always sympathize with one whose beautiful spirit is tabernacled in a plain body. And yet, my pity is a hundred times more profound for one whom God has given a beautiful face and form, but whose heart and soul have been made ugly by sin--but there, if I don't look out, I'll be preaching." "Well, your congregation likes to hear you preach." Space will not permit the recording of the number of times emphasis was given to various expressions in this conversation by the hand pressure under the shawl. "Now," continued he, "I can't conceive of your not having any admirers." "I didn't say admirers--I said beaux." "Well, I suppose there is a difference," he laughed. "Of course, I have known a good many young men in my time, but those matrimonially inclined usually passed by on the other side." "Perhaps they knew I was coming on this side." "Perhaps--There's papa. He looks lonesome. We ought to be ashamed of ourselves to hide from him as we did yesterday." "I agree; but he'll find us now." Lucy drew the father's attention, and he found a chair near them. "Isn't the sea beautiful," said Lucy, by way of beginning the conversation properly, now a third person was present. "And what a lot of water there is!" she continued. "What did Lincoln say about the common people? The Lord must like them, because he made so many of them. Well, the Lord must like water also, as He has made so much of it." "Water is a very necessary element in the economy of nature," said the father. "Like the flow of blood in the human body, so is water to this world. As far as we know, wherever there is life there is water." "And that reminds me," said Lucy eagerly, as if a new thought had come to her, "that water is also a sign of purity. Water is used, not only to purify the body, but as a symbol to wash away the sins of the soul. Paul, you remember, was commanded to 'arise, and be baptized, and wash away thy sins'." Lucy looked at Chester as if giving him a cue. "In the economy of God," said Chester, "it seems necessary that we must pass through water from one world to another. In like manner, the gateway to the kingdom of heaven is through water. 'Except a man be born of water and of the spirit, he cannot enter into the Kingdom of God' is declared by the Savior himself." Whether or not the father understood that this brief sermonizing was intended primarily for him, he did not show any resentment. He listened attentively, then added: "Yes; water has always held an important place among nations. Cicero tells us that Thales the Milesian asserted God formed all things from water--Out in Utah, Chester," said the father, turning abruptly to the young man, "you have an illustration of what water can do in the way of making the desert to blossom." "Yes; it is truly wonderful, what it has done out there," agreed Chester. Then being urged by both his father and Lucy, he told of the West and its development. He was adroitly led to talk of Piney Ridge Cottage and the people who lived there, their home and community life, their trials, their hopes, their ideals. Ere he was aware, Chester was again in the canyons, and crags and mountain peaks, whose wildness was akin to the wildness of the ocean. Then when his story was told, Lucy said: "I know where I could get well." "Where?" asked Chester. "At Piney Ridge Cottage." Chester neither agreed nor denied. Just then a steamer came into sight, eastward bound. It proved to be an "ocean grayhound," and Captain Brown coming up, let them look at it through his glass. "She's going some," remarked the captain; "but I'll warrant the passengers are not riding as easy as we." "Somehow," said the father, "a passing steamer always brings to me profound thoughts. Now, there, for example, is a spot on the vast expanse of water. It is but a speck, yet within it is a little world, teeming with life. The ship comes into our view, then passes away. Again, the ship is just a part of a great machine--I use this figure for want of a better one. Every individual on the ship bears a certain relationship to the vessel; the steamer is a part of this world; this world is a cog in the machinery of the solar system; the solar system is but a small group of worlds, which is a part of and depends on, something as much vaster as the world is to this ship. This men call the Universe; but all questions of what or where or when pertaining to this universe are unanswerable. We are lost--we know nothing about it--it is beyond our finite minds." Captain Brown stood listening to this exposition. His eyes were on the speaker, then on the passing steamer, then on the speaker again. "Mr. Strong," said he, "at the last church service I attended in Liverpool, the minister was trying to explain what God is,--and just that which you have said is beyond us, that vast, unknown, unknowable something he called God." "Oh," exclaimed Lucy, involuntarily. "I'll admit the definition is not very plain," continued the captain. "We get no sense of nearness from it. I would not know how to pray to or worship such a God; but what are we to do? I have never heard anything more satisfactory, except--well, only when I read my Bible." "Why not take the plain statement of the Bible, then?" suggested Chester. "I try to, but my thinking of these things is not clear, because of the interpretation the preachers put upon them--excuse the statement, Mr. Strong; but perhaps you are an exception. I have never heard you preach." The minister smiled good-naturedly. Then he said, "Chester here, is quite a preacher himself. Ask his opinion on the matter." "I shall be happy to listen to him. However, I have an errand just now. Will you go with me?" this to Chester. Chester, annoyed for a moment at this unexpected turn, arose and followed the captain into his quarters. "Sit down," said the captain. "I was glad Mr. Strong gave me an opportunity to get you away, for I have a matter I wish to speak to you about, a matter which I think best to keep from both Mr. Strong and Lucy--but which you ought to know." "Yes." The officer seated himself near his table on which were outspread charts and maps. About the table hung a framed picture of the captain's wife and child, a miniature of which he carried in his breast pocket. "In the first place," began Captain Brown, "I want you to keep this which I tell you secret until I deem it wise to be published. I can trust you for that?" "Certainly." Always in the company of the passengers, Captain Brown's bearing was one of assurance. He smiled readily. But now his face was serious, and Chester saw lines of care and anxiety in it. "I am sorry that I ever suggested to you and your friends--and my dear friends they are too," continued the captain, "that you take this voyage with me, for if anything should happen, I should never forgive myself. However, there is no occasion for serious alarm--yet." "What is the matter, captain?" "I have been deceived regarding the condition of this ship. I was made to understand that she was perfectly sea-worthy--this is my first trip with her--but I now learn that the boilers are in a bad state and the pumps are hardly in a working condition. There is--already a small leak where it is nearly impossible to be reached. We are holding our own very well, and we can jog along in this way for some time, so there is no immediate danger." Chester experienced a sinking at the heart. From the many questions which thronged into his mind, he put this: "When might there be danger?" "If the leak gets bad and the pumps can not handle it. Then a rough sea is to be dreaded." "What can we do?" "At present, nothing but keep cool. You are the only one of the passengers that knows anything about this, and I am telling you because I can trust you to be wise and brave, if necessary. If things do not improve, we shall soon be getting our boats in shape. We shall do this as quietly as possible, but someone might see and ask questions. We shall depend on you--and I'll promise to keep you posted on the ship's true condition." "Thank you, sir." "And now," said the captain as his face resumed its cheerful expression, "I must make a trip below. When you see me on the bridge again, come up and make that explanation which Mr. Strong said you were able to do. I shall be mighty glad to listen to you." Chester protested, but the captain would not hear it. "I'll be up in the course of half an hour," said the seaman. "Promise me you'll come?" "Of course, if you really wish it?" "I was never more earnest in my life. My boy, let me tell you something'. I have listened at times to your conversation on religious themes--you and Lucy have talked when I could not help hearing--and I want to hear more--I believe you have a message for me." There was a smile on the captain's face as he hurried away. And Chester's heart also arose and was comforted, as he lingered for a few moments on the deck and then joined Lucy and his father. CHAPTER XX. In blissful ignorance of any danger, the passengers and most of the crew went the daily round of pleasure or duty. The games on deck, the smoking and card-playing in the gentlemen's room, the sleeping and the eating all went on uninterrupted. Captain Brown, though quieter than usual, was as pleasant and thoughtful as ever. The sea was smooth, the weather fine, and the ship plowed on her course with no visible indication that she was slowly being crippled. Lucy had for her use, one of the largest and best ventilated rooms in the ship. It was so pleasant there, that she spent much of her time in its seclusiveness. It is needless to state that Chester shared that comfort and seclusion. Reading, talking, building castles which reached into the heavens, these two basked in the warm light of a perfect love. After a little buffeting about in worldly storms, two hearts had come to rest; and how penetratingly sweet was that serene peace of soul. In him she saw her highest ideals realized, her fondest hopes and dreams come true. In her he found the composite perfectness of woman. All his visions from early youth to the present materialized in the sweet face, gentle spirit and pure soul of Lucy Strong! Chester, the day after Captain Brown had told him about the condition of the ship, found Lucy in her room. She was not well, the father had said, so Chester sought her out. She was reclining on the couch. His heart, burdened with what he knew melted towards the girl. He drew a stool up to her, and kissed his good-morning. "Not so well today?" he asked. "No; my heart has been troubling me all night; but I'm better now." "Now, see here, my girl, I'm the one that ought to be ill." "How's that?" she smiled at him. "Have we not exchanged hearts?" "Oh, I see. Yes; but the strength only went with mine. The weakness I retained. It would not have been fair otherwise." She sat up and pushed back her hair. He seated himself near her and drew her in his arm. He held her close. "Some things," said he, "we can not give, much as we would like. Some burdens we must carry ourselves." "Which I take it, is a very wise provision," she added. There was silence after that. It was not easy for either of them to talk, each being constrained with his own crowded thoughts. Chester listened to the rhythmic beat of the machinery, and wondered vaguely how long it would continue thus, and what would happen if it had to stop. "Chester," said Lucy at last, "what if I should die?" She clung to him as she said it. "But, my dear, you're not going to die. You're going to get completely well again--You're going to stay with me, you know." "That's the worst, when I think of it--the thought of separating from you--O Chester, I can't do that--All my life I've waited and watched for you, and now to leave you, to lose you again--and we've been together such a short time! I can't bear to think of it." The tears welled in her eyes. "Then, my sweetheart mustn't think of it. We are going to be together, we two. 'Whither thou goest, I will go; and where thou lodgest, I will lodge ... where thou diest will I die, and there will I be buried!' quoted the young man, knowing not the prophetic import of his words. She leaned on his shoulder, and he stroked the hair from her forehead. "Did you have a talk with Captain Brown?" she asked. "Did you answer his questions?" Chester started, then understood. "Oh, yes," he replied. "Yesterday on the bridge we talked for an hour. He asked me all manner of questions, and I think I satisfied him. He had heard of Mormonism,' of course, but never of its message of salvation. I believe he's converted already." "I'm so glad, for he is such a nice man. Chester, I wish your father were more susceptible to the gospel. I can't understand him. He never opposes, nor does he now find fault with me; but as for himself--well, he says he's going back to the pulpit." "I am just as sorry as you, on that score; but we can but do our best, and let the Lord take care of the rest." Now when their thoughts ranged from self to others, Lucy felt so much better that she declared she was ready for the deck. So leaning on Chester's arm, they carefully climbed the stairs, and came to the open. There was a breeze, and a bank of clouds hung low to windward. Chester adjusted Lucy's wrap closely as they paced the deck slowly. The clouds lifted into the sky, shutting out the sun. On the horizon, winkings of lightning flashed. Evidently, a storm was coming. Captain Brown was quiet at the luncheon table. Chester noted it, and afterwards, followed the captain to the bridge. "How goes it?" asked Chester. "Not well," was the reply. "Do you see that list to larboard." "I don't understand." Without pointing, which action others might see, the captain explained that the ship tilted to one side, also that there was a slight "settling by the head," that is, the ship was deeper in the water forward than at any other part. Chester noticed it now, and asked what it meant. "It means," explained the captain, "that we are slowly settling--sinking, in plain words. The pumps can not manage the water coming into the hold. There is also some trouble with the cargo, which causes the list or leaning to one side. From now on, I shall be on the lookout for assistance, which I think, will come in ample time--Now tell me more about this new prophet, Joseph Smith." For an hour they conversed. Then the captain had to go below again, and Chester went in search of Lucy. A number of the passengers were standing near the larboard rail. They noticed the slope of the deck, but did not realize its meaning, and Chester did not enlighten them. A peculiar heart-sinking feeling persisted with him, which the coming storm did not alleviate. The captain was not in his place at dinner, which was all the more noticeable, because it was the first time he had been absent. Some of the passengers were beginning to feel the effects of the higher seas, and they did not eat much. Very few went back to the deck from the table. Lucy and the minister were among those who went to bed, but Chester, clad in water proofs was easier on deck. The wind was blowing hard, increasing in time to quite a gale. The waves broke over the ship's prow, slushing the forward deck and driving all who were out either back or to an upper deck. Chester kept away from Captain Brown on the bridge, where he no doubt would remain throughout the night. Darkness came on thick and black. The wind howled hideously around smoke-stack and rigging. The rain came in storms, then ceased only to gather more strength for the next squall. How well the ship was standing the rough weather, Chester did not know, and certainly the other passengers had no fears, as most of them were asleep. Chester went down the companion-way, glanced into the vacant saloon and hallways, and paused at Lucy's door All was quiet, so she was no doubt asleep. His father was also resting easily. He went on deck again. As he mounted the steps to the tipper deck, he saw a brilliant light shine from the bridge. It flashed for an instant, flooding the ship with light, then went out. "The captain is signalling," thought Chester. In five minutes the light flashed again, thus at regular intervals. The few passengers who saw this, becoming alarmed, rushed to the bridge with anxious questions. The captain met them at the foot of the stairs. "My friends," he said in wonderfully calm tones "there is no occasion for alarm. The weather is very thick, and as we are in the path of steamers, these lights are set off as a warning." This explanation, as Chester knew, was not all the truth, but the captain did not want a panic so early in the trouble. The passengers seemed satisfied, but they lingered for some time watching the lights and the remarkable effects they had on the ship and the heaving sea. The captain touched Chester who was still standing near the steps. "You go to bed and get some rest," he said. "You may need all your strength later. There is no danger tonight. Go to bed." Chester took the captain's advice. He went to bed, but it was not easy to go to sleep, so he did not do this until well towards morning. The storm was still on next morning when Chester awoke. He dressed hurriedly, listened again at Lucy's and his father's doors, but hearing nothing went on deck. The day was well advanced. The wind seemed not so strong as the night before, and the waves were not so high. However, the sea was rough enough to add to the danger of a sinking ship. Chester noticed the "list to larboard," and the "settling at the head," and found both of these dangerous conditions worse. The most careless observer would not now fail to see that something was the matter. And, in fact, as the passengers came on deck that morning, most of them late and looking bad from threatened attacks of sea-sickness, they immediately remarked on the slanting deck. Anxious enquiries from officers and seamen brought no satisfactory reply. Had there been a large number of passengers, there would likely have been an unpleasant panic that morning. The breakfast was late, and very few of the passengers were there to partake of it. Captain Brown was in his place, greeting the few who slipped carefully into their seats. As the meal progressed and not over half of the usual company put in an appearance, the captain consulted with the second officer and the steward. Then at the close of the meal, the captain arose and said: "My friends, I wish you to remain until we can get all who are able to join us here. I have something to say which I want all of you to hear. So please remain seated. The steward will see that no one leaves the room." One by one the absent passengers were brought in. Thomas Strong was among them, but not Lucy, for which Chester was thankful. The steward reported that all who were able were present, and then amid a tense silence, emphasized only by the creaking of the ship and the subdued noise of the sea without, the captain said: "I am sorry to have to tell you that the ship is in a sinking condition. There is a leak which we have been unable to stop. Two of our boilers are already useless and it is only a matter of time when the water will reach the others. I have not said anything about this until now, for I have been hoping to meet with some vessel that could take us off. So far, none has appeared. However, we are in the steamer zone, and we have many chances yet. Today sometime or tonight we must take to the boats, and what I want to impress upon you especially is that you, all of you, must control yourselves. Do not give way to excitement or fear which might hinder you from doing what is best. I tell you plainly, that the worst we have to fear on that score is the crew. They are already near to mutiny. The first officer and others are guarding their exits and keeping the stokers at their posts. They are a rough lot of men, and it will not do to let them get beyond our control. I shall, therefore, ask the help of every man present. When it comes to launching the boats, it must be done in order. There are boats enough, but there must not be any crowding. With the present rough water it will be difficult to get the boats off. It is necessary, therefore, that the greatest care be taken. Now, then, that is all. Go about quietly. Each man and woman get a life belt ready, but you need not put them on until you are told. The steward will give the order." He ceased, turned, and hurried up the companionway. There was silence for a moment, then a woman screamed, which signaled a general uproar of cries and talk. Out of the confusion came quiet, assuring commands, and in time the little company had scattered. Chester and his father went out together, along the hallway to Lucy's room. They looked mutely at each other, not knowing what best to say. When they stopped at Lucy's door, Chester asked of his father if she was up. "Yes," he replied; "but she is not well. How shall we tell her the evil news?" "We must manage it somehow, for she must know--poor little girl!" Between them, they managed to tell Lucy of the situation they were in. During the telling, she looked at one and then at the other in a dazed way, as if she could not believe there were any actual danger. They repeated to her the assurances the captain had given. "Can we go on deck?" asked Lucy at last. "I want to get into the air where the sky is above me." They found a protected corner in the smoking-room where Lucy was content to sit and look out of the open door to see what was going on about the deck. Officers were inspecting the boats to see that all were ready in case of need. The work of the crew and the movements of the passengers were accompanied by a certain nervousness. That the ship was slowly settling could plainly be seen by all on board. Towards noon, the forward hatch was opened, and soon there was a rattle of chains and clang of machinery. Then up from the hold come bales, boxes, and barrels which were unceremoniously dropped into the sea. The cargo must go. No help had yet been sighted, and if they were to remain afloat much longer, the ship would have to be lightened. "What a pity to waste so much," said some, forgetting their own peril for the moment; but human life is worth more than ships or cargos. Very few cared to respond to the call for luncheon which the stewards bravely kept up. The women who were too frightened to go below were served on deck, being urged to eat by solicitous friends. All afternoon the unloading went on. The ship moved slowly leaving a train of floating merchandise in its wake. On the bridge the captain or one of the officers paced back and forth with glass in hand eager to catch the call of the man in the crow's nest if he should catch sight of other vessels. But none were seen. The afternoon closed; darkness came on. Then the light burned again from the bridge and the fog-horn added its din to the dreariness. Lucy kept to her position near the open deck. She would not go below, so wraps and pillows were brought her and she was made as comfortable as possible. Chester remained with her most of the time, the father came and went in nervous uncertainty. Captain Brown stopped long enough to tell Chester that since most of the cargo was overboard, they would float a little longer, but they were to be ready at any time now to leave the ship. The boats were provisioned, it was explained, and the passengers would be allowed to take with them only what could be carried in a small bundle. Very likely, they would not need to desert the ship before morning, so they had better rest. But there was neither rest nor sleep that night. Chester tucked his father into a seat, placed a pillow for his head, then, seeing that Lucy was comfortable, sat down by her. She lifted the cover from her shoulders, and extended it to his. It dropped to his lap also, so thus they sat in the dim glow of the electric light. Life belts were within easy reach. It was well past midnight when the lights went out. Then the beat, beat of the engines grew less, became fainter, and then like a great heart, ceased. The ship was dead, and lifeless it must float at the mercy of wind and wave. Then from below came the cries of men, and there were hurried steps and sharp commands on deck. Chester stepped out to see what it was. Captain Brown and the first officer stood by the entrance to the boiler rooms with gleaming revolvers in their hands, holding back an excited crowd of stokers. "Back, every one of you!" shouted the captain. "I shall kill the first man who comes out until he is given permission." The mass of half-naked, grimy men slunk back with curses and protestations. "The ship is sinking," they cried, "let us get out." "Steady there now." commanded Captain Brown. "There is plenty of time. We shall let you out, but it must be done orderly. One at a time now, and go get your clothes. Then stand by, ready for orders from the engineer. Do you agree?" "Yes, yes." They filed out one and two at a time, disappearing in the darkness. Lanterns, prepared for this emergency, flashed here and there. Chester obtained one and placed it on the table of the smoking room. Presently the stewards could be heard running about the ship saying: "Ready for the boats, ready for the boats--Everybody on the boat deck!" The frightened passengers crowded up the steps in the half-darkness, the gleam of lanterns showing the way. Men were clearing the davits, and presently the first boat was ready to be filled. Captain Brown was in command. He now looked out into the night, then down to the rough sea, hesitating for a moment whether or not the time had come. He did not wish to set these men and women afloat in small boats on such a sea if he could possibly help it; but a settling movement of the ship, which perhaps he only felt, decided him. He detailed six sailors to the boat that was ready, then said: "The women first--no crowding, please--stand back you!"--this to a man whom panic had seized and who was crowding forward. Sharp, clear, came the orders, and everyone understood. Some husbands were permitted to go with their hysterical wives. Presently, "That will do," ordered the captain. "There are plenty of boats, and there need be no overloading. Lower away." The first boat went down and was safely floated and rowed away from the sinking ship. The sailors were busy with the second boat. Captain Brown caught sight of Chester. "Where is Mr. Strong and Lucy. This is your boat. Bring them along." "When do you go, Captain?" "I? On the last boat. Hurry them along, my boy." Just as Chester turned, there came from the other side of the ship the noise of shouting, rushing men. The commands of officers were drowned in the confusion. The frantic stokers had got beyond the control of the officer, and they rushed for the boats. Davits creaked, as the boats were swung out. The crazed men pushed pell mell into them. One boat was lowered when only half full, and by the time Captain Brown reached the scene, the second boat was full, ready to be loosened. "Hold," he commanded, as he held aloft his lantern and his revolver pointed directly at the man who held one of the ropes. "Out of there, every one of you--out I say--you first," to a man just climbing in. The stokers were not sailors--the riff-raff of many ports they were; and now with them it was every man for himself. This feeling without proper knowledge worked their undoing. The ropes were released, one before the other, and the loaded boat bumped down the side of the vessel, one end dropping before the other, spilling the screaming, cursing men into the water. Down the boat slid until one end touched the waves, the rope ends flying loosely so that they could not be reached by those on the deck. A wave hit the boat as it hung and swamped it. "My God," exclaimed the captain, "two of our boats are lost. There is only one more left." Chester Lawrence stood still and watched by the lantern's light what was going on. He pressed forward in time to hear Captain Brown's remark about the boats. Then together they crossed to the other side where that last boat hung ready to be filled. And there was need for hurry now. Slowly, but surely, the ship was sinking, and any moment might bring the final plunge. "Load the boat," shouted the Captain, "women first." The half dozen women found places. "Where's Lucy?" he enquired, looking around for Chester who had disappeared. Lucy was not in the boat. The Captain was sure she had not gotten away with the first boat. Chester would bring her. "Now, fill in," was the order. "Mr. Strong, where are you? Is Mr. Strong here?" But he was not to be found. One by one the few remaining passengers took their places, then the crew. "Is there room for more?" asked the Captain of the officer in the boat. "I fear not, sir," came the reply. "Some of the men get under the seats," ordered the Captain. "Now, then in with you men. Don't go yet. There is yet a woman aboard. Hold fast there, officer, until I find her." He rushed down the stairs with his lantern, calling for Chester. "Where are you--for God's sake come quick!" "Here I am sir," replied Chester as he came nearly carrying his father. "Where is Lucy?" "Lucy is not coming, sir. She does not need to--she has gone already--she--" "What? What is it? We need to hurry, my boy!" "Lucy is dead!" "Dead!--Bring Mr. Strong along. The boat is waiting." The boat hung by its davits, ready for lowering. "We are full," said the officer, "and the deck is cleared. There is need for hurry, sir." "There is," replied Captain Brown. "Make room for two more." "We can't do it sir--not in this sea--we are overcrowded now." "You must--close up, lie down, make room." One of the officers offered to get out, then another did the same, but the captain would not hear. "No," he said, "you men have families." Still the boat hung there in the darkness. What could be done? The waves rolled beneath, the wind moaned in the rigging. "We might risk one more, sir," came from the boat. The captain looked at Chester, big, strong, full of youth, and then at the slender, gray-haired man. What a pity, and yet he knew the younger man would have to remain. That is the law of the sea. "I'll not go," said the father. "You go, Chester." "No, no; we'll manage somehow; but you must take the chance. Here, help him in." Captain Brown stood by with lifted lantern. He did not dictate which of the two should go. He had no need of that. He saw Chester lift the old man in his arms, hold him for an instant close to him, kiss him and murmur, "Goodby father, and God bless and preserve you"--then he handed him over to outstretched hands in the boat. Captain Brown and Chester Lawrence stood by the railing and watched the boat lowered. Then when they knew it was safely riding the waves, they turned to each other. "Where is your life-belt?" asked the Captain. "Get it, and put it on." "Is there a chance?" "There is always a chance. Come. We shall go together, one way or another--the way God wills." They walked along the slanting deck down to where Lucy lay on the couch in the smoking room. Chester did not notice the life-belt on the table, but he lifted a lantern to Lucy's face, kneeled by it, and kissed it tenderly. "Lucy," he said, "my sweetheart, where are you? Don't you want me to come too?" He stroked the still face, and smoothed back the hair as he was wont. "Aren't you afraid in that new world to which you have gone--aren't you as lonesome as--I am? O Lucy, Lucy!" "Come put on this belt," said the captain, touching him on the shoulder. "I'm coming with you, Lucy," continued the young man. "Nothing shall part us--as I have told you--we two,--O, my God, what can I do?" The captain led Chester away from the dead, out to the open deck, and buckled around him a life-belt. "Wait here" said the officer. "There is a chance--I'm going to see. I'll be back in a minute." Chester was alone, and in those few minutes the wonderful panorama of life passed before him. He lived in periods, each period ending with Lucy Strong. His boyhood, and his awakening to the world about him--then Lucy; his schooldays, with boys and girls--out from them came Lucy; his early manhood, his forming ideals--completed in Lucy; his experiences in the West, and at Piney Ridge Cottage, and then came, not Julia, but Lucy; then the gospel with its new light and assurance of salvation; and this coupled with Lucy, her faith and love, burned as a sweet incense in the soul of Chester Lawrence. Fear left him now. He heard sounds as if they were songs from distant angel-choirs. Words of comfort and strength were whispered to his heart: "Though I walk through the valley of the shadow of death, I will fear no evil; for thou art near me; thy rod and thy staff they comfort me...." Eternity! Why, an immortal soul is always in eternity; and God is always at hand in life or in death.... Death! what is it but the passing to the other side of a curtain, where our loved ones are waiting to meet and greet us! Chester stepped back to Lucy. It was dark where she lay, but he passed his hand over her form to her face, touching tenderly her cheek and closed eyes. The flesh was not yet cold, but he felt that the soul whom he had come to know as Lucy Strong was not there. Captain Brown called through the darkness. Chester groped into the open again. Was that the captain's figure on the bridge, looming black against the faint light in the eastern sky? If it was, Chester was in no condition to know, for just then there came a great sinking. A roar of waters sounded in his ears, there was a struggle, a moment of agony, and then the darkness of oblivion. When he awoke again, he had passed over the storm-whipped bar into still waters. There Lucy met him, and together they sailed, guided by the unerring Light of God into the Harbor of Eternal Peace and Rest. CHAPTER XXI. Thomas Strong was a guest at Piney Ridge Cottage. It had taken him a full year to get over the effects of that dreadful sea disaster wherein a son, a daughter, and a dear friend had been lost, and to finally make his way westward to the people to whom both son and daughter had belonged. He had arrived during apple-blossom time, and the white-haired, sad-faced man who seemed to have had all mortality burned from him by fiery trials, was kindly received by Mr. Elston, his daughter Julia and her husband, Bishop Glen Curtis. These listened to his strange story, and were profoundly moved by its tragic ending. They urged him to remain with them, Julia giving him the room on the attic floor which previously was hers. He was grateful for all these kindnesses, saying he would be pleased to visit with them for a time. Out under the apple trees in the growing orchard Hugh Elston made for their guest a seat, where during the day he would sit as one alone, listening and waiting here in this spot away from the noise and traffic of the world for a final message which the God of the Universe might send him. As far as his strength would allow, he liked to walk along the country roads, which now extended for many miles from Piney Ridge, and chat with the neighbors about the country and its prospects. He also made some minor excursions up the hillsides, but in this direction he could not go far. Frequently he stopped to rest by the enclosed graves, where he sat on the grass, and with hands on cane, looked wonderingly at the two graves, side by side. But whispered messages from out the blue or storms of heaven did not come to this man. Neither were there angels sent to tell him what to do; but the Lord had one more thing--simple indeed--to bear upon the reluctant heart of Thomas Strong. In the little attic room which Julia had turned over to her guest were many books, papers, and magazines. She had told him that everything in the room was at his service, and so the visitor made good use of the kind offer. One day he found a small book which had the name Anna Lawrence--Chester's mother--written on the fly-leaf. Curiously turning over the pages of the volume, which was simply a school book of the kind he remembered in his youth, he found between the leaves an old letter. He unfolded the deeply creased sheets, looked at the strange handwriting, saw that it was dated thirty years ago, and addressed to "Miss Anna Lawrence" and signed by a name unknown to him. There could no harm come from reading this message from the past, so he drew his chair up to the window, and read: "_Dear Friend Anna_: "It is three months now since I left home for this mission, and not having heard anything yet from you, I thought a few lines from me might help you get started in the letter-writing direction. I am enjoying my mission very much, which perhaps you cannot understand, but it is true, nevertheless. I came to this place yesterday and have already delivered some tracts. Most of the people are against us, specially is this the case with preachers. They get after us roughly. My companion isn't as old as I am, and goodness knows, I'm young and green enough; but we're both studying hard, and the Lord is with us, which, after all, is our chief concern. "I hope you are getting along at school. Do you remember the fun we had last vacation? I heard that our friend Sue is about to be married, but I suppose you know all about that. "But I must tell you about something that happened to us before coming here. It was in a place not far from Chicago, and my companion and I were tracting as usual. I took one side of the street and he took the other. Well, along about noon when it was time we should quit, my companion didn't make his appearance. I waited a long time, then crossed the street to look for him. The weather was warm and people were mostly out of doors in the shade. I heard what sounded like a big discussion on a porch behind some vines. I went up, and sure enough, there was my companion and another young fellow having it out in great shape. The young man sat in his shirt sleeves on a table, and the way he was giving it to that poor friend of mine was a caution. I learned that the young fellow was studying for the ministry, and because of that, he considered himself just the person to give it good and hard to a 'Mormon' missionary. "Well, the fellow sat there on the table, his legs swinging as if he didn't care a--rap. There was a Bible and some other books on the table, but they had got beyond the use of books. The young fellow ridiculed the Prophet, poked fun at his revelations, and said the 'Mormons' were a bad lot altogether. Said they deserved to be driven from decent society into the desert as they had been. He kept it up like that, and then he said something odd. 'I wouldn't have your religion at any price,' he said. 'Get out with you.' "My companion sat there, not saying a word. I saw the tears come into his eyes. He wiped them away hurriedly. Then his face became pale, and it seemed to me that a light actually shone from it. As I told you, he is just a boy, and as I looked on him then, I thought of the boy prophet, and what my father has told me so often about him. Well, when the fellow got through with his abuse, and jumped from the table as if we were dismissed, my companion arose and in a voice wonderfully gentle yet vibrant with power, said: "'Yes, we will go, but not before I tell you this: You know not what you say, therefore, you are forgiven, as far as I am concerned. My parents were driven from this state. All they had was destroyed by mobs. My mother died on the plains and her body lies there to this day. All that mortal man can suffer and live my people have suffered, and all for the sake of the truth, the gospel that I have brought to you this day, and which you so scornfully reject. And now I tell you in the name of the Lord, some day you will receive this gospel--but not until you have paid for it, and paid for it dearly. Like the merchantman in the parable, _all that you have_ will you pay for this Pearl of Great Price! Good day, sir.' "We both left him standing somewhat dazed, but I tell you--" The letter dropped to Thomas Strong's knee, as he looked up and out at the closing day. He arose, went to the glass door which opened on to the little porch, stepped out into the air that he might breathe easier. What he saw was not Old Thunder Mountain, or the wide extent of the Flat, dim now in the twilight, but a vine-enclosed porch and the pale, peculiar face of a boy telling him the words he had just read. * * * * There had been other boy prophets besides the first great one; and yes, oh Great God, one old, broken man had paid the price. The vines on the upper porch of Piney Ridge Cottage now also formed a cover, and in their shadow Thomas Strong kneeled and prayed as he had never prayed before. An hour later, Julia, wondering what their guest was doing in his room so long without a light, called to him softly at the foot of the stairs. "Yes," he replied, as if he did not realize for the moment who was calling, "I'm coming--I'm coming now." CHAPTER XXII. The first Sunday in the month was Fast Day at Piney Ridge the same as in all wards of the Church. The Bishop had some visiting to do that morning so he did not get to Sunday School; but he returned about eleven o'clock and found the horses hitched to the white-top buggy ready to take all the household to meeting. "Are we all ready?" he asked as he came into the house. "Just about," replied his wife who was putting the finishing touches to the baby's bonnet. "Here, hold him." She placed the baby in Glen's arms. The father somewhat awkwardly tossed him up and down. "Now be careful," admonished the mother, "don't muss his clothes up like that. Today is his first public appearance, you know." "Your coming out, eh?" he asked of the baby. "Well, we'll have to be good, won't we." This was in the front room. Thomas Strong sat, hat in hand, ready, while he smiled at the bear-like antics of the happy father with his first baby. Then when the mother came in with hat on, the old man arose slowly, went to the organ and looked at a photograph of Chester Lawrence, which had recently been framed and now held the place of honor on the organ. The Bishop, seeing the movement, lifted the baby to the picture. "I believe there _is_ a resemblance," he remarked. The old man only smiled. Hugh Elston now drove up to the door. The young mother climbed into the front seat, and then was given the baby. Grandpa Elston took a back seat by Thomas Strong, while the Bishop sat by his wife to drive. Then they were off. "Did I tell you," said Mr. Strong to his companion, "that I got a letter from my brother last evening?" "No; you did not." "Well, he's been recently to London and visiting with Elder Malby. It seems he can't keep away from that man, and I must say Elder Malby is a wonder. Such a spirit he has with him--" "The missionary spirit, Brother Strong--the spirit of the Lord." "Yes, yes," mused the man--"strange--and he but a hard-working farmer--I wouldn't be surprised if Brother Gilbert came to America and out west here. He intimated as much in his letter. Poor brother, he also has suffered." "If he comes, give him our invitation to visit with us." "Thank you, that I shall." "Perhaps he will accompany Elder Malby when he is released." "Invite them both," said the other. "We shall all like to see them very much." There was a brief silence, as the horses trotted along. Thomas Strong's gaze roved across the Flat to the mountains, then rested again on his companion. Presently, he said: "Brother Elston, the other day you were speaking of vicarious work for the dead, 'temple work' you called it. I understand the doctrine of baptism for the dead, but some other things are not quite plain--for instance, having the dead married, made husband and wife, which they would have been had they lived and had the chance--well, you understand." Yes; Hugh Elston understood, and made his explanations to his companion, who listened attentively and exclaimed at its close: "I am so glad--for Chester's and Lucy's sake--so glad!" In good time they arrived at the meeting house. The Bishop busied himself with the business before him. The good people of the ward came in, exchanged the usual greetings, then found seats. There were flowers on the sacrament table as usual, and the meeting house looked sweet and clean--a fit place in which to worship the Lord. The opening hymn in which the congregation joined was: "God moves in a mysterious way, His wonders to perform; He plants his footsteps in the sea, And rides upon the storm." At the close of the song, Thomas Strong nodded his head and whispered, "Amen." Then after prayer and the sacrament, the Bishop announced, "All mothers who have babies to be blessed will please bring them forward, and all who were baptized yesterday will kindly take their places on the front seat." Julia, with rosy face, bore her baby to the front, followed by another mother with less timidity. A little girl tip-toed along the aisle, and a boy, "just turned eight" trod heavily forward. Then Thomas Strong also arose, and silently took his place on the front seat alongside the mothers with the babies and the children. The sun shone through the uncurtained window and lay as a broad strip of light along the front seat. The little boy was nervously twitching his feet, the little girl's hands were folded serenely, the babies cooed. The white-haired man sat with the children, now one with them and of them in very deed. His face was as a child's, as was indeed his heart. The meeting was still, silenced by the strange, solemn occasion. Then the Bishop, assisted by his counselors and Patriarch Hugh Elston laid their hands on the three who had been baptized in water for the remission of sins and now bestowed on them the Holy Ghost. Then the officiating Elders came to the mothers. "Brother Elston," said the Bishop, "bless the baby." Hugh Elston took Julia's baby into his arms, where he lay cooing into the men's faces as they gathered around. The Patriarch, in slow, carefully chosen words, gave the babe its name and a blessing: "Chester Lawrence--for this is the name by which you shall be known among the children of men--" There was a moment's pause in the blessing. Thomas Strong glanced up to the men, then looked at Julia in surprise. "Oh," said he softly, "my boy's name shall live--Thank God." THE END. 
17249	----	ADDED UPON A Story by NEPHI ANDERSON Author of "The Castle Builder," "A Daughter of the North," "John St. John," "Romance of a Missionary," etc. "_And they who keep their first estate shall be added upon; ... and they who keep their second estate shall have glory added upon their heads for ever and ever_." Ninth Edition The Deseret News Press Salt Lake City, Utah Copyright 1898 By Nephi Anderson. Copyright 1912 By Nephi Anderson. All Rights Reserved. PREFACE TO THE THIRD EDITION. A religion, to be worth while, must give satisfactory answers to the great questions of life: What am I? Whence came I? What is the object of this life? and what is my destiny? True, we walk by faith, and not by sight, but yet the eye of faith must have some light by which to see. Added Upon is an effort to give in brief an outline of "the scheme of things," "the ways of God to men" as taught by the Gospel of Christ and believed in by the Latter-day Saints; and to justify and praise these ways, by a glance along the Great Plan, from a point in the distant past to a point in the future--not so far away, it is to be hoped. On subjects where little of a definite character is revealed, the story, of necessity, could not go into great detail. It is suggestive only; but it is hoped that the mind of the reader, illumined by the Spirit of the Lord, will be able to fill in all the details that the heart may desire, to wander at will in the garden of the Lord, and dwell in peace in the mansions of the Father. Many have told me that when they read Added Upon, it seemed to have been written directly to them. My greatest reward is to know that the little story has touched a sympathetic chord in the hearts of the Latter-day Saints, and that it has brought to some aching hearts a little ray of hope and consolation. Nephi Anderson. Liverpool, November 5, 1904. PREFACE TO THE FIFTH AND ENLARGED EDITION. This story of things past, things present, and things to come has been before the Latter-day Saints for fourteen years. During this time, it seems to have won for itself a place in their hearts and in their literature. A reviewer of the book when it was first published said that "so great and grand a subject merits a more elaborate treatment." Many since then have said the story should be "added upon," and the present enlarged edition is an attempt to meet in a small way these demands. The truths restored to the earth through "Mormonism" are capable of illimitable enlargement; and when we contemplate these glorious teachings, we are led to exclaim with the poet: "Wide, and more wide, the kindling bosom swells, As love inspires, and truth its wonders tells, The soul enraptured tunes the sacred lyre, And bids a worm of earth to heaven aspire, 'Mid solar systems numberless, to soar, The death of love and science to explore." N.A. Salt Lake City, Utah, May, 1912. PART FIRST. "The Lord possessed me in the beginning of his way, before his works of old. "I was set up from everlasting, from the beginning, or ever the earth was. "When there were no depths, I was brought forth; when there were no fountains abounding with water. "Before the mountains were settled, before the hills was I brought forth: "While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. "When he prepared the heavens, I was there: when he set a compass upon the face of the depth: "When he established the clouds above: when he strengthened the fountains of the deep: "When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: "Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him."--_Prov. 8:22-30._ ADDED UPON "Where was thou when I laid the foundations of the earth?... When the morning stars sang together, and all the Sons of God shouted for joy?"--_Job 38:4,7._ The hosts of heaven--sons and daughters of God--were assembled. The many voices mingling, rose and fell in one great murmur like the rising and falling of waves about to sink to rest. Then all tumult ceased, and a perfect silence reigned. "Listen," said one to another by his side, "Father's will is heard." A voice thrilled the multitude. It was clear as a crystal bell, and so distinct that every ear heard, so sweet, and so full of music that every heart within its range beat with delight. "And now, children of God," were the words, "ye have arrived at a point in this stage of your development where a change must needs take place. Living, as ye have, all this time in the presence of God, and under the control of the agencies which here exist, ye have grown from children in knowledge to your present condition. God is pleased with you--the most of you, and many of you have shown yourselves to be spirits of power, whom He will make His future rulers. Ye have been taught many of the laws of light and life, whereby the universe is created and controlled. True, ye have not all advanced alike, or along the same lines. Some have delighted more in the harmonies of music, while others have studied the beauties of God's surrounding works. Each hath found pleasure and profit in something; but there is one line of knowledge that is closed to you all. In your present spiritual state, ye have not come in contact with the grosser materials of existence. Your experiences have been wholly within the compass of spiritual life, and there is a whole world of matter, about which ye know nothing. All things have their opposites. Ye have partly a conception of good and evil, but the many branches into which these two principles sub-divide, cannot be understood by you. Again, ye all have had the hope given you that at some time ye would have the opportunity to become like unto your parents, even to attain to a body of flesh and bones, a tabernacle with which ye may pass on to perfection, and inherit that which God inherits. If, then, ye ever become creators and rulers, ye must first become acquainted with the existence of properties, laws, and organization of matter other than that which surround you in this estate. "To be over all things, ye must have passed through all things, and have had experience with them. It is now the Father's pleasure to grant you this. Ye who continue steadfast, shall be added upon, and be permitted to enter the second estate; and if ye abide in that, ye shall be further increased and enlarged and be worthy of the third estate, where glory shall be added upon your heads forever and ever. "Even now, out in space, rolls another world--with no definite form, and void; but God's Spirit is there, moving upon it, and organizing the elements. In time, it will be a fit abode for you." The voice ceased. Majesty stood looking out upon the silent multitude. Then glad hearts could contain no more, and the children of God gave a great shout of joy. Songs of praise and gladness came from the mighty throng, and its music echoed through the realms of heaven! Then silence fell once more. The Voice was heard again: "Now, how, and upon what principles will your salvation, exaltation, and eternal glory be brought about? It has been decided in the councils of eternity, and I will tell you. "When the earth is prepared, two will be sent to begin the work of begetting bodies for you. It needs be that a law be given these first parents. This law will be broken, thus bringing sin into the new world. Transgression is followed by punishment; and thus ye, when ye are born into the world, will come in contact with misery, pain, suffering, and death. Ye will have a field for the exercise of justice and mercy, love and hatred. Ye will suffer, but your suffering will be the furnace through which ye will be tested. Ye will die, and your bodies will return to the earth again. Surrounded by earthly influences, ye will sin. Then, how can ye return to the Father's presence, and regain your tabernacles? Hear the plan: "One must be sent to the earth with power over death. He will be the Son, the only begotten in the flesh. He must be sinless, yet bear the sins of the world. Being slain, He will satisfy the eternal law of justice. He will go before and bring to pass the resurrection from the dead. He will give unto you another law, obeying which, will free you from your personal sins, and set you again on the way of eternal life. Thus will your agency still be yours, that ye may act in all things as ye will." * * * * * A faint murmur ran through the assembly. Then spoke the Father: "Whom shall I send?" One arose, like unto the Father--a majestic form, meek, yet noble--the Son; and thus he spoke: "Father, here am I, send me. Thy will be done, and the glory be thine forever." Then another arose. Erect and proud he stood. His eyes flashed, his lip curled in scorn. Bold in his bearing, brilliant and influential, Lucifer, the Son of the Morning, spoke: "Behold I, send me. I will be thy son, and I will redeem all mankind, that not one soul shall be lost; and surely I will do it; wherefore, give me thine honor." Then spoke one as with authority: "Lucifer, thy plan would destroy the agency of man--his most priceless gift. It would take away his means of eternal advancement. Your offer cannot be accepted." The Father looked out over the vast throng; then clearly the words rang out: "I will send the first!" But the haughty spirit yielded not. His countenance became fiercer in its anger, and as he strode from the assembly, many followed after him. Then went the news abroad throughout heaven of the council and the Father's proposed plan; of Christ's offer, and Lucifer's rebellious actions. The whole celestial realm was agitated, and contention and strife began to wage among the children of God. Returning from the council chamber of the celestial glance through the paths of the surrounding gardens, came two sons of God. Apparently, the late events had affected them greatly. The assembly had dispersed, and, save now and then a fleeting figure, they were alone. They were engaged in earnest conversation. "But, Brother Sardus," said one, "how can you look at it in that light? Lucifer was surely in the wrong. And then, how haughty and overbearing he was." "I cannot agree with you, Homan. We have a right to think and to act as we please, and I consider Lucifer in the right. Think of this magnificent offer, to bring back in glory to Father's presence, every one of His children, and that, too, without condition on their part." "There! He, and you with him, talk about your rights to think and act as you please. Have you not that right? Have you not used it freely in refusing to listen to Father's counsel? Do not I exercise it in that I listen and agree with Him? But let me tell you, brother, what your reasoning will lead to." "I know it--but go on." "No, you do not; you do not seem to understand." "Perhaps you will explain," said the other haughtily. "Brother, be not angry. It is because of my love for you that I speak thus. It is evident that we, in that future world of experience and trial, will retain our agencies to choose between the opposites that will be presented to us. Without that privilege, we should cease to be intelligences, and become as inanimate things. How could we be proved without this power? How could we make any progress without it?" "I grant it all." "Then, what would Lucifer do? He would save you from the dangers of the world, whether you would or not. He would take away any need of volition or choice on our part. Do what we would, sink as deep into sin as we could, he would save us notwithstanding, without a trial, without a purging process, with all our sins upon us; and in this condition we are expected to go on to perfection, and become kings and priests unto God our Father, exercising power and dominion over our fellow creatures. Think of it! Evil would reign triumphant. Celestial order would be changed to chaos." The other said not a word. He could not answer his brother's array of arguments. "Dear brother," continued Homan, "never before have I received such sorrow as when I saw you follow that rebellious Son of Morning. Henceforth quit his company. I fear for him and his followers." "But he has such power over me, Homan. His eloquence seems to hold me, and his arguments certainly convince me. But I must go--and brother, come with me to the assembly which we are to hold. Many will be there from far and near. Will you come?" "I cannot promise you, Sardus. Perhaps I may call and see what is said and done." Then they parted. Homan went to the gathering of which Sardus had spoken, and as had been intimated, he met many strange faces. Everywhere in the conversation, serious topics seemed to be uppermost. The singing was not as usual. The music, though always sweet, was sadder than ever before, and a discord seemed to have crept into the even flow of life's sweet strain. Homan had no desire to talk. He wandered from group to group with a smile for all. Sardus was in a heated discussion with some kindred spirits; but Homan did not join them. Under the beautiful spread of the trees and by the fountains, sat and walked companies of sons and daughters of God. Ah, they were fair to look upon, and Homan wondered at the creations of the Father. No two were alike, yet all bore an impress of the Creator, and each had an individual beauty of his own. Strolling into an arbor of vines, Homan, did not observe the fair daughter seated there until he turned to leave; and then he saw her. She seemed absorbed in thought, and her eyes rested on the shiftings throngs. "A sweet face, and a strange one," thought he, as he went up to her and spoke: "Sister, what are you thinking about?" She turned and looked at him, and then a pleased smile overspread her face. "Shall I tell you?" "Do, I beg of you. May I sit here?" He seated himself opposite. "Yes, brother, sit. My thoughts had such a strange ending that I will tell you what they were. I have been sitting here looking at these many faces, both new and old, and studying their varied beauties; but none seems to me to answer for my ideal. So I have been taking a little from each face, putting all together to form another. I had just completed the composition, and was looking admiringly at the new form when you came and--and--" "Drove away your picture. That I should not have done." "No; it was not exactly that. It is so odd." She hesitated and turned away her head. Then she looked up into his face again and said: "My dream face seemed to blend with yours." They looked at each other strangely. "Do you often make dream pictures?" asked he. "Yes, of late; but I sometimes think I should not." "Why?" "Because of them any great events that are taking place around us daily which need our careful thought and consideration. I have been trying to comprehend this great plan of our Father's in regards to us. I have asked Mother many questions, and she has explained, but I cannot fully understand--only, it all seems so wonderful, and our Father is so good and great and wise;--but how could He be otherwise, having Himself come up through the school of the eternities?" Her words were music to Homan's ear. Her voice was soft and sweet. "Yet it is very strange. To think that we shall forget all we know, and that our memories will fail to recall this world at all." "Yes, it is all strange to us, but it cannot be otherwise. You see, if we knew all about what we really are and what our past has been, mortal experiences would not be the test or the school that Father intends it to be." "That is true; but think of being shut out, even in our thoughts, from this world. And then, I hear that down on earth there will be much sin and misery, and a power to tempt and lead astray. O, if we can but resist it, dear brother. What will this power be, do you know?" "I have only my thoughts about it. I know nothing for a certainty; but fear not, something will prompt us to the right, and we have this hope that Father's Spirit will not forsake us. And above all, our Elder Brother has been accepted as an offering for all the sins we may do. He will come to us in purity, and with power to loose the bands of death. He will bring to us Father's law whereby we may overcome the world and its sin." "You said the bands of death. What is death?" "Death is simply the losing of our earthly tabernacles for a time. We shall be separated from them, but the promise is that our Elder Brother will be given power to raise them up again. With them again united, we shall become even as our parents are now, eternal, perfected, celestialized beings." As they conversed, both faces shone with a soft, beautiful light. The joy within was traced on their countenances, and for some time it was too deep for words. Homan was drawn to this beautiful sister. All were pleasing to his eye, but he was unusually attracted to one who took such pleasure in talking about matters nearest his heart. "I must be going," said she. "May I go with you?" "Come." They wandered silently among the people, then out through the surrounding gardens, listening to the music. Instinctively, they clung to each other, nor bestowed more than a smile or a word on passing brother or sister. "What do you think of Lucifer and his plan?" asked she. "The talented Son of the Morning is in danger of being cast out if he persists in his course. As to his plan, it is this: 'If I cannot rule, I will ruin.'" "And if he rule, it will still be ruin, it seems to me." "True; and he is gaining power over many." "Yes; he has talked with me. He is a bewitching person; but his fascination has something strange about it which I do not like." "I am glad of that." She looked quickly at him, and then they gazed again into each other's eyes. "By what name may I call you?" he asked. "My name is Delsa." "Will you tell me where you live? May I come and talk with you again? It will give me much pleasure." "Which pleasure will be mutual," said she. They parted at the junction of two paths. II. "How art thou fallen from heaven, O, Lucifer, son of the morning."--_Isaiah 14:12._ Never before in the experiences of the intelligences of heaven, had such dire events been foreshadowed. A crisis was certainly at hand. Lucifer was fast gaining influence among the spirits--and they had their agency to follow whom they would. The revolting spirit had skill in argument; and the light-minded, the discontented, and the rebellious were won over. To be assured eternal glory and power without an effort on their part, appealed to them as something to be desired. To be untrammeled with laws, to be free to act at pleasure, without jeopardizing their future welfare, certainly was an attractive proposition. The pleasures in the body would be of a nature hitherto unknown. Why not be free to enjoy them? Why this curb on the passions and desires? "Hail to Lucifer and his plan! We will follow him. He is in the right." Many of the mighty and noble children of God arrayed themselves on the side of Christ, their Elder Brother, and waged war against Lucifer's pernicious doctrine. One of the foremost among them was Michael. He was unceasing in his efforts to bring all under the authority of the Father. The plan which had been proposed, and which had been accepted by the majority, had been evolved from the wisdom of past eternities. It had exalted worlds before. It had been proved wise and just. It was founded on correct principles. By it only could the spiritual creation go on in its evolution to greater and to higher things. It was the will of the Father, to whom they all owed their existence as progressive, spiritual organizations. To bow to Him was no humiliation. To honor and obey Him was their duty. To follow the First Born, Him whom the Father had chosen as mediator, was no more than a Father should request. Any other plan would lead to confusion. Thus reasoned the followers of Christ. Then there were others, not valiant in either cause, who stood on neutral ground. Without strength of character to come out boldly, they aided neither the right nor the wrong. Weak-minded as they were, they could not be trusted, nor could Lucifer win them over. Meanwhile, the earth, rolling in space, evolved from its chaotic state, and in time became a fit abode for the higher creations of God. Then the crisis came. The edict went forth that for many of the sons and daughters of God the first estate was about to end, and that the second would be ushered in. Lucifer had now won over many of the hosts of heaven. These had failed to keep their first estate. Now there would be a separation. A council was convened, and the leading spirits were summoned. All waited for the outcome in silent awe. Then came the decision, spoken with heavenly authority: "Ye valiant and loyal sons and daughters of God, blessed are ye for your righteousness and your faithfulness to God and His cause. Your reward is that ye shall be permitted to dwell on the new earth, and in tabernacles of flesh continue in the eternal course of progress, as has been marked out and explained to you." Then, to the still defiant forms of Lucifer and his adherents this was said: "Lucifer, son of the morning, thou hast withdrawn from the Father many of the children of heaven. They have their agency, and have chosen to believe thy lies. They have fallen with thee from before the face of God. Thus hast thou used the power given thee. Thou hast said in thy heart, I will exalt my throne above the stars of God.... I will be like the Most High! Thou hast sought to usurp power, to take a kingdom that does not belong to thee. God holds you all as in the hollow of His hand; yet He has not restrained thine agency. He has been patient and longsuffering with you. Rebellious children of heaven, the Father's bosom heaves with sorrow for you; but justice claims its own--your punishment is that you be cast out of heaven. Bodies of flesh and bones ye shall not have; but ye shall wander without tabernacles over the face of the earth. Ye shall be 'reserved in everlasting chains under darkness unto the judgment of the great day.'" Thus went forth the decree of the Almighty, and with it the force of His power. Lucifer and many of the hosts of heaven were cast down. The whole realm was thrilled with the power of God. The celestial elements were stirred to their depths. Heaven wept over the fallen spirits, and the cry went out, "Lo, lo, he is fallen, even the Son of the Morning." III. "For thou lovedst me before the foundation of the world."--_John 17:24._ There was a calm in heaven like unto that of a summer morning after a night of storm. Throughout the whole strife, the dark clouds of evil had been gathering. In the fierce struggle, the spirits of heaven had been storm-tossed as on two contending waves; but when Lucifer and his forces were cast out, the atmosphere became purged of its uncleanness, and a sweet peace brooded over all. Save for sorrow for the lost ones, nothing marred the perfect joy of heaven. All now looked forward to the consummation of that plan whereby they would become inhabitants of another world, fitted for their school of experience in the flesh. All prepared themselves with this end in view. None was more grateful to his Father than Homan. In the midst of the strife, he had done what he could for what he thought was right. All his influence had been used with the wavering ones, and many were those who owed him a debt of gratitude. But his greatest reward was in the peace which dwelt within him and the joy with which he was greeted by all who knew him. Through it all, Homan's thoughts had often been with the fair sister Delsa; and often he had sought her and talked with her. It pleased him greatly to see the earnestness and energy with which she defended the cause of the Father. He was drawn to her more than to the many others who were equally valiant. As he thought of it, its strangeness occurred to him. Why should it be so? He did not know. Delsa was fair; so were all the daughters of God. She had attained to great intelligence; so had thousands of others. Then wherein lay the secret of the power which drew him to her? The vastness of the spiritual world held enough for study, research, and for occupation. None needed to be idle, for there were duties to be performed, as much here as in any other sphere of action. In the Father's house are many mansions. In the one where Delsa lived, she and Homan sat in earnest conversation. Through the opening leading to the garden appeared the stately form of Sardus. Homan sprang to meet him and greeted him joyously: "Welcome, Brother Sardus, welcome!" Delsa arose. "This is Brother Sardus," said Homan, "and this is Sister Delsa." "Welcome, brother," said she. "Come and sit with us." "Sardus," continued Homan, "I thought you lost. I have not met you for a long time. You remember our last conversation? Sardus, what joy to know that you are on the safe side, that you did not fall with Lucifer--" "S--h, that name. Dear brother, he tempted me sorely, but I overcame him." "But we are shortly to meet him on new ground," continued Homan. "As seducing spirits, he and his followers will still fight against the anointed Son. They will not yield. Not obtaining bodies themselves, they will seek to operate through those of others." "Now we know how temptation and sin will come into the world," said Delsa. "God grant that we may overcome these dangers again, as we once have done." They conversed for some time; then Sardus departed to perform some duty. "I, too, must go," said Delsa. "A company of sisters is soon to leave for earth, and I am going to say farewell to them." "Delsa, you do not go with them? You are not leaving me?" "No, Homan, my time is not yet." "May we not go together?--but there--that is as Father wills. He will ordain for the best. There are nations yet to go to the earth, and we shall have our allotted time and place." * * * * * A group of persons was engaged in earnest conversation, when a messenger approached. He raised his hand for silence, and then announced: "I come from the Father on an errand to you." The company gave him close attention, and he continued: "It is pertaining to some of our brothers and sisters who have gone before us into earth-life. I shall have to tell you about them so that you may understand. A certain family of earth-children has fallen into evil ways. Not being very strong for the truth before they left us, their experiences in the other world have not made them stronger. This family, it seems, has become rooted in false doctrine and wrong living, so that those who come to them from us partake also of their error and unbelief of the truth. As you know, kinship and environment are powerful agencies in forming character, and it appears that none of the Father's children have so far been able to withstand the tendency to wrong which is exerted on all who come to this family." The messenger paused and looked around on the listening group. Then he continued: "The Father bids me ask if any of you are willing to go in earth-life to this family, become kin to those weak-hearted ones--for their salvation." There was a long pause as if all were considering the proposition. The messenger waited. "Brother," asked one, "is there not danger that he who goes on this mission might himself come under the influence you speak of to such an extent that he also would be lost to the good, and thus make a failure of his mission?" "In the earth-life, as here," replied the messenger, "all have their agency. It is, therefore, possible that those who take upon themselves this mission--for there must be two, male and female--to give way to the power of evil, and thus fail in their errand. But, consider this: the Father has sent me to you. He knows you, your hearts, your faithfulness, your strength. He knows whom He is asking to go into danger for the sake of saving souls. Yes, friends, the Father knows, and this ought to be enough for you." The listeners bowed their heads as if ashamed of the doubting, fearful thought. Then in the stillness, one spoke as if to herself: "To be a savior,--to share in the work of our Elder Brother! O, think of it!" Then the speaker raised her head quickly. "May I go, may I?" she questioned eagerly. "And I," "and I," came from others. "Sister, you will do for one," said the messenger to her who had first spoken. "And now, we need a brother--yes, you, brother, will do." This to one who was pressing forward, asking to be chosen. "Yes, yes," continued the messenger, as he smiled his pleasure on the company, "I see that the Father knows you all." "But," faltered the sister who had been chosen, "what are we to do? May we not know?" "Not wholly," was the reply. "Do you not remember what you have been taught, that a veil is drawn over the eyes of all who enter mortality, and the memory of this world is taken away; but this I may tell you, that by the power of your spiritual insight and moral strength you will be able to exert a correcting influence over your brothers and sisters in the flesh, and especially over those of your kin. Then again, when you hear the gospel of our Elder Brother preached, it will have a familiar sound to you and you will receive it gladly. Then you will become teachers to your households and a light unto your families. Again, not only to those in the flesh will you minister. Many will have passed from earth-life in ignorance of the gospel of salvation when you come. These must have the saving ordinances of the gospel performed for them, so that when they some time receive the truth, the necessary rites will have been performed. This work, also, is a part of your mission--to enter into the Temples of the Lord, male and female, each for his and her kind, and do this work." A sister, pressing timidly forward near to him who had been chosen, took his hand, and looked pleadingly into the face of the messenger. "May not I, too, go?" she asked. "I believe I could help a little." The messenger smiled at her, seeing to whose hand she clung. "I think so," he said; "but we shall see." "When do we go?" asked the brother. "Not yet. Abide the will of the Father,--and peace be with you all." He left them in awed silence. Then, presently, they began to speak to each other of the wonderful things they had heard and the call that had come to some of them. Times and seasons, nations and peoples had come and gone. Millions of the sons and daughters of God had passed through the earthly school, and had gone on to other fields of labor, some with honor, others with dishonor. God's spiritual intelligences, in their innumerable gradations were being allotted their times and places. The scheme of things inaugurated by the Father was working out its legitimate results. Homan's time had come for him to leave his spiritual home. He was now to take the step, which, though temporarily downward, would secure him a footing by which to climb to greater heights. Delsa was still in her first estate. So also was Sardus. They, with a company, were gathered to bid Homan farewell, and thus they spoke: "We do not know," Homan was saying, "whether or not we shall meet on the earth. Our places and callings may be far apart, and we may never know or recognize each other until that day when we shall meet again in the mansions of our Father." "I am thankful for one thing: I understand that a more opportune time in which to fill our probation has never been known on the earth. The Gospel exists there in its fulness, and the time of utter spiritual darkness has gone. The race is strong and can give us sound bodies. Now, if we are worthy, we shall, no doubt, secure a parentage that will give us those powers of mind and body which are needed to successfully combat the powers of evil." It was no new doctrine to them, but they loved to dwell upon the glorious theme. "We have been taught that we shall get that position to which our preparation here entitles us. Existence is eternal, and its various stages grade naturally into one another, like the different departments of a school." "Some have been ordained to certain positions of trust. Father knows us all, and understands what we will do. Many of our mighty ones have already gone, and many are yet with us awaiting Father's will." "I was once quite impatient. Everything seemed to pass so slowly, I thought; but now I see in it the wisdom of the Father. What confusion would result if too many went to the earth-life at once. The experience of those who go before are for our better reception." "Sardus," said Homan, "I hear that you are taking great delight in music." "That is expressing the truth mildly, dear Homan. Lately I can think of nothing else." "What is your opinion of a person being so carried away with one subject?" asked one. "I was going to say," answered Homan, "that I think there is danger in it. Some I know who neglect every other duty except the cultivation of a certain gift. I think we ought to grow into a perfectly rounded character, cultivating all of Father's gifts to us, but not permitting any of them to become an object of worship." "Remember, we take with us our various traits," said Delsa. "I think, Homan, your view is correct. It is well enough to excel in one thing, but that should not endanger our harmonious development." "I have noticed, Delsa, that you are quite an adept at depicting the beautiful in Father's creations." "I?" she asked; "there is no danger of my becoming a genius in that line. I do not care enough for it, though I do a little of it." Thus they conversed; then they sang songs. Tunes born of heavenly melody thrilled them. After a time they separated, and Homan would have gone his way alone, but Delsa touched him on the arm. "Homan, there is something I wish to tell you," she said. "May I walk with you?" "Instead I will go with you," he replied. They went on together. "I, too, soon am going to earth," she said. "Is it true?" "Yes; Mother has informed me and I have been preparing for some time. Dear Homan, I am so glad, still the strange uncertainty casts a peculiar feeling over me. Oh, if we could but be classmates in the future school." "Father may order it that way," he replied. "He knows our desires, and if they are righteous and for our good He may see that they are gratified. Do you go soon?" "Yes; but not so soon as you. You will go before and prepare a welcome for me. Then I will come." She smiled up into his face. "By faith we see afar," he replied. "Yes; we live by faith," she added. Hand in hand, they went. They spoke no more, but communed with each other through a more subtle channel of silence. Celestial melodies rang in their ears; the celestial landscape gladdened their eyes; the peace of God, their Father, was in their hearts. They walked hand in hand for the last time in this, their first estate. PART SECOND. "Our birth is but a sleep and a forgetting; The soul that rises with us, our life's star, Hath had elsewhere its setting, And cometh from afar. Not in entire forgetfulness And not in utter nakedness, But trailing clouds of glory do we come From God who is our home." --_Wordsworth._ "Two shall be born the whole wide world apart, And speak in different tongues and have no thought Each of the other's being, and no heed; And these o'er unknown seas and unknown lands Shall cross, escaping wreck, defying death; And all unconsciously shape every act And bend each wandering step to this one end-- That, one day, out of darkness they shall meet And read life's meaning in each other's eyes." --_Susan Marr Spalding._ I. "Even a child is known by his doings."--_Prov. 20:11._ How it did rain! For two long months the sky had been one unchangeable color of blue; but now the dark clouds hung low and touched the horizon at every point dropping their long-accumulated water on the thirsty barrens, soaking the dried-up fields and meadows. The earth was thirsty, and the sky had at last taken pity. It rained all day. The water-ditches along the streets of the village ran thick and black. The house-wife's tubs and buckets under the dripping eaves were overrunning. The dust was washed from the long rows of trees which lined the streets. It rained steadily all over the valley. The creek which came from the mountains, and which distributed its waters to the town and adjacent farm-lands, was unusually muddy. Up in the canyon, just above the town, it seemed to leap over the rocks with unwonted fury, dashing its brown waters into white foam. The town below, the farms and gardens of the whole valley, depended for their existence on that small river. Through the long, hot summer its waters had been distributed into streams and sub-streams like the branches of a great tree, and had carried the life-giving element to the growing vegetation in the valley; but now it was master no more. The rain was pouring down on places which the river could not reach. No wonder the river seemed angry at such usurpation. About two miles from town, upon the high bench-land which lay above the waters in the river, stood a hut. It was built of unhewn logs, and had a mud roof. Stretches of sagebrush desert reached in every direction from it. A few acres of cleared land lay near by, its yellow stubble drinking in the rain. A horse stood under a shed. A pile of sagebrush with ax and chopping block lay in the yard. Evening came on and still it rained. A woman often appeared at the door of the hut, and a pale, anxious face peered out into the twilight. She looked out over the bench-land and then up to the mountains. Through the clouds which hung around their summits, she could see the peaks being covered with snow. She looked at the sky, then again along the plain. She went in, closed the door, and filled the stove from the brush-wood in the box. A little girl was sitting in the corner by the stove, with her feet resting on the hearth. "I thought I heard old Reddy's bell," she said, looking up to her mother. "No; I heard nothing. Poor boy, he must be wet through." The mud roof was leaking, and pans and buckets were placed here and there to catch the water. The bed had been moved a number of times to find a dry spot, but at last two milk pans and a pail had to be placed on it. Drip, drip, rang the tins--and it still rained. The mother went again to the door. The clang of cow-bells greeted her, and in a few minutes, a boy drove two cows into the shed. The mother held the door open while he came stamping into the house. He was a boy of about fifteen, wearing a big straw hat pressed down over his brown hair, a shabby coat, blue overalls with a rend up one leg, ragged shoes, but no stockings. He was wet to the skin, and a pool of water soon accumulated on the floor where he paused for an instant. "Rupert, you're wet through. How long you have been! You must get your clothes off," anxiously exclaimed his mother. "Phew!" said he, "that's a whoopin' big rain. Say, mother, if we'd only had this two months ago, now, on our dry farm, wouldn't we have raised a crop though." "You must get your clothes off, Rupert." "Oh, that's nothin'. I must milk first; and say, I guess the mud's washed off the roof by the looks of things. I guess I'll fix it." "Never mind now, you're so wet." "Well, I can't get any wetter, and I'll work and keep warm. It won't do to have the water comin' in like this--look here, there's a mud puddle right on Sis's back, an' she don't know it." He laughed and went out. It was quite dark, but the rain had nearly ceased. With his wheel-barrow and shovel he went to a ravine close by and obtained a load of clay, which he easily threw up on the roof of the low "lean-to"; then he climbed up and patched the holes. A half hour's work and it was done. "And now I'll milk while I'm at it," he said; which he did. "I've kept your supper warm," said his mother, as she busied with the table. "It's turned quite cold. Why did you stay so long today?" Rupert had changed his wet clothes, and the family was sitting around the table eating mush and milk. A small lamp threw a cheery light over the bare table and its few dishes, over the faces of mother, boy, and girl. It revealed the bed, moved back into its usual corner, shone on the cupboard with its red paint nearly worn off, and dimly lighted the few pictures hanging on the rough whitewashed wall. It was a poor home, but the lamplight revealed no discontent in the faces around the table. True, the mother's was a little pinched and careworn, which gave the yet beautiful face a sharp expression; but the other two countenances shone with health and happiness. The girl was enjoying her supper, the bright sagebrush fire, and the story book by the side of her bowl, all at the same time. She dipped, alternately, into her bowl and into her book. The boy was the man of that family. He had combed his hair well back, and his bright, honest face gleamed in the light. He was big and strong, hardened by constant toil, matured beyond his years by the responsibility which had been placed upon him since his father's death, now four years ago. In answer to his mother's inquiries, Rupert explained: "You see, the cows had strayed up Dry Holler, an' I had an awful time a findin' them. I couldn't hear any bell, neither. Dry Holler creek is just boomin', an' there's a big lake up there now. The water has washed out a hole in the bank and has gone into Dry Basin, an' it's backed up there till now it's a lake as big as Brown's pond. As I stood and looked at the running water an' the pond, somethin' came into my head--somethin' I heard down town last summer. An' mother, _we_ must do it!" The boy was glowing with some exciting thought. His mother looked at him while his sister neglected both book and bowl. "Do what, Rupert?" "Why, we must have Dry Basin, an' I'll make a reservoir out of it, an' we'll have water in the summer for our land, an' it'll be just the thing. With a little work the creek can be turned into the Basin which'll fill up during the winter an' spring. There's a low place which we'll have to bank up, an' the thing's done. The ditch'll be the biggest job, but I think we can get some help on that--but we must have the land up in Dry Holler now before someone else thinks of it an' settles on it. Mother, I was just wonderin' why someone hasn't thought of this before." The mother was taken by surprise. She sat and looked wonderingly at the boy as he talked. The idea was new to her, but now she thought of it, it seemed perfectly feasible. Work was the only thing needed; but could she and her boy do it? Five years ago when Mr. Ames had moved upon the bench, he had been promised that the new canal should come high enough to bring water to his land; but a new survey had been made which had left his farm far above the irrigation limit. Mr. Ames had died before he could move his family; and they had been compelled to remain in their temporary hut these four long, hard years. Rupert had tried to farm without water. A little wheat and alfalfa had been raised, which helped the little family to live without actual suffering. * * * * * That evening, mother and son talked late into the night. Nina listened until her eyes closed in sleep. The rain had ceased altogether, and the moon, hurrying through the breaking clouds, shone in at the little curtained window. Prayers were said, and then they retired. Peaceful sleep reigned within. Without, the moonlight illumined the mountains, shining on the caps of pearly whiteness which they had donned for the night. II. "He that tilleth his land shall be satisfied with bread; but he that followeth vain persons is void of understanding."--_Prov. 12:11._ Widow Ames had homesteaded one hundred and sixty acres of government land in Dry Hollow. That was a subject for a two days' gossip in the town. There was speculation about what she wanted with a dry ravine in the hills, and many shook their heads in condemnation. However, it set some to thinking and moved one man, at least, to action. Jed Bolton, the same day that he heard of it, rode up into the hills above town. Sure enough, there was a rough shanty nearly finished; some furrows had been plowed, and every indication of settlement was present. Mr. Bolton bit his lip and used language which, if it did not grate on his own ears, could not on the only other listener, his horse. Rupert was on the roof of his shanty, and Mr. Bolton greeted him as he rode up. "Hello, Rupe, what're ye doin'?" "Just finishin' my house. It looks like more rain, an' I must have the roof good an' tight." "You're not goin' to live here?" "Oh, yes, part of the time." "What's that for?" "To secure our claim. Mother's homesteaded one hundred and sixty acres of this land." "What in the world are you goin' to do with it?" "We'll farm some of it, of course, an' we'll find some use for another part after awhile, I guess." Then Mr. Bolton changed his tactics. He tried to discourage the boy by telling him that it was railroad land, and even if it wasn't, his own adjacent claim took it all in anyway; Rupert did not scare, but said, "I guess not," as he went on quietly fitting and pounding. The man had to give it up. "That Ames kid" had gotten the best of him. This was four years ago, and wonderful changes had taken place since then. Rupert had begun work on his reservoir the spring after they had taken possession. He had a most beautiful site for one; and when the melting winter snows and spring rains filled Dry Hollow creek, most of it was turned into the Basin. It slowly spread out, filled the deep ravines, and crept up to Rupert's embankment. Then he turned the stream back into its natural channel again. Many came to look at the wonder. Some of his neighbor "dry-benchers" offered to join him and help him for a share in the water. The reservoir could be greatly enlarged, and the canal leading from it around the side-hills to the bench had yet to be dug; so Rupert and his mother accepted the offers of help and the work went on rapidly. The next year Dry Bench had water. New ground was broken and cleared. Trees were set out. There was new life on the farm, and new hopes within the hearts of Widow Ames and her children. Dry Bench farm had undergone a change. A neat frame house stood in front of the log hut, which had been boarded and painted to match the newer part. A barn filled with hay and containing horses and cows stood at a proper distance back. A granary and a corn-crib were near. The new county road now extended along the fronting of the Ames place, and a neat fence separated the garden from the public highway. On the left was the orchard, a beautiful sight. Standing in long, symmetrical rows were peaches, apples, pears, and a dozen other varieties of fruit, now just beginning to bear. At the rear, stretching nearly to the mountains, were the grain and alfalfa fields. Neighboring farms also were greatly improved by the advent of water, but none showed such labor and care as the Ames farm. Rupert grew with the growth of his labors, until he was now a tall, muscular fellow, browned and calloused. Nina was fast outgrowing childish things and entering the young-lady period. A beautiful girl she was, and a favorite among her schoolmates. She had attended school in town for the past three winters, and her brother was talking of sending her to the high school. Practically, Rupert was the head of the family. Always respectful to his mother, and generally consulting with her on any important matter, he nevertheless could not help seeing that everything depended on him, and that he was the master mind of Ames farm. And then the neighbors came to him for advice, and older and presumably wiser men counseled with him, and so it suggested itself to Rupert that he was the master mind of all Dry Bench besides. Everybody called him a "rustler." When he had leisure for school, he was beyond school age; so, nothing daunted, he set out to study by himself. He procured the necessary books, and went to them with an energy that made up for the lack of a teacher. Nina kept pace with him for a time, but the ungraded village school curriculum was too slow for Rupert; and when one spring the young reservoir projector appeared at the county teachers' examination and passed creditably, all, as he said "just for fun and practice," the people talked again--and elected him to the board of trustees. A beautiful spring morning dawned on Dry Bench. A cool breeze came from the mountains and played with the young leaves of the orchard. The apricots were white with blossoms, and the plums and peaches were just bursting into masses of pink and white. The alfalfa and wheat fields were beautifully green. Blessed Morning, what a life promoter, what a dispeller of fears and bringer of hopes, thou art! Rupert was out early. After tossing some hay to the horses and cows, he shouldered his shovel and strode up the ditch, whistling as he went. His straw hat set well back on his head. His blue "jumper" met the blue overalls which were tucked into a pair of heavy boots. His tune was a merry one and rang out over the still fields and up to the hills. Rupert's thoughts were a mixture that morning, and flew from one thing to another: the ditch which he was to clean and repair; the condition of the reservoir; the meeting of the school board; the planting of the garden; the dance at the hall in town; the wonderful spreading properties of weeds--so on from one subject to another, until he came to a standstill, leaning on his shovel and looking over his farm and down to the town, fast growing into a city. From a hundred chimneys smoke was beginning to come, befouling the clear air of the valley. "It is a beautiful sight," said he to himself. "Six years ago and what was it? Under whose hand has this change grown? Mine. I have done most of the work, and I can lawfully claim most of the credit. Then it was worthless, and just the other day I was offered five thousand dollars for the place. That's pretty good. Father couldn't have done any better." Rupert was not given to boasting, but it did seem lately that everything he set his hand to prospered exceedingly. This had brought some self-exalting thoughts into his mind; not that he talked of them to others, but he communed with them to himself, nevertheless. That morning, as he rested his chin on his hands that clasped the end of his shovel, such thoughts swelled the pride in his heart, and his work was left undone. The sun came suddenly from behind the peak and flooded the valley with light; still Rupert stood looking over the fields. In the distance towards the left he caught sight of a horse and buggy coming at a good pace along the new country road. He watched it drawing nearer. A lady was driving. Her horse was on its mettle this morning and the reins were tight. They were at that ugly place where the road crosses the canal--he was to repair it that morning--He awoke from his dreaming with a start, but too late; the horse shied, a wheel went into the ugly hole, and the occupant was pitched into the dry bottom of the canal. Rupert ran down the road shouting "whoa" to the horse which galloped past him. The lady scrambled up before Rupert reached her. "Are you hurt?" he inquired. "No--no, sir," she managed to say. She was pale and trembling. "Can you catch my horse? I think he will stop at that barn." "I'll get your horse, never fear; just so you're not hurt. Let me help you out of the ditch." She held out a gloved hand and he assisted her up the bank. She was just a girl, and he could have carried her home, had it been necessary. "Thank you, sir, but could you get my horse, please? There, he is stopping at that house." "That is where I live. I'll bring him to you, if you will wait." "Oh, thanks; but I can walk that far. The fall has just shaken me up a little. I shall soon get over it." They walked down the road to the gate. "You must come in and rest," said he, "and I'll take care of your horse." She remonstrated, but he insisted, and brought her into the kitchen where his mother was busy with breakfast. Rupert explained, and his mother instantly became solicitous. She drew a rocking chair up to the fire and with gentle force seated the stranger, continuously asking questions and exclaiming, "Too bad, too bad." Rupert readily caught the runaway animal, and, leading him into the yard, fastened and fed him. "Take off your hat, Miss," said Mrs. Ames, "your head'll feel easier. I know it must ache with such a knock as that. I believe you're cold, too. Put your feet on the hearth--or here, I'll open the oven door--there! You must take a cup of coffee with us. It'll warm you. You haven't had breakfast yet, I dare say." The stranger thanked her and leaned back in the chair quite content. The fall had really shaken her severely and a pain shot, now and then, into her head. Rupert foolishly fidgeted about outside before he could make up his mind to come in. Nina now made her appearance. The coffee was poured out and the stranger was invited to sit up. Once, twice, Mrs. Ames spoke to her, but she sat perfectly still. Her face was pale, her eyes half closed. "What's the matter, Miss?" asked the mother, looking into the girl's face. "Mother, I believe she has fainted," said Nina. The three bent over the still form. Mrs. Ames rubbed the cold hands, Nina became nervous, and Rupert looked down into the pale, beautiful face. "Yes, she has fainted. It is too warm in here. We must get her in the sitting-room on the sofa. Rupert, help us." Rupert stood at a distance. The mother and Nina tried to lift her, but they failed. "You'll have to carry her in, Rupert. Come, don't stand there as if you couldn't move. It's too close in this kitchen." But the young fellow still hesitated. To take a strange, fair girl in his arms--such a thing he had never done--but he must do so now. He put his strong arms under her and lifted her as he would a child, and carried her into the next room, where he laid his burden on the sofa. The cool air had its effect, and she opened her eyes and smiled into the faces that were bent over her. "Lie still, my dear," said Mrs. Ames. "You have been hurt more than you think." "Did I faint?--yes, I must have--but I'm not hurt." She tried to rise, but with a moan she sank back on the pillow which Nina had brought. "I'll go for the doctor," said Rupert, and off he went. When he and Doctor Chase came in an hour later, the girl was again sitting at the table with Mrs. Ames and Nina. "I met with a slight accident down the road," she explained to the doctor. "I wasn't quite killed, you see, but these good people are trying to finish me with their kindness;" and she laughed merrily. Her name was Miss Wilton. She was a school teacher, and was on her way to answer an advertisement of the Dry Bench trustees for a teacher. She hoped the doctor would pronounce her all right that she might continue her journey, as she understood it was not far. "You have had a severe shaking up, Miss Wilton, but I don't think you need to postpone your journey more than a few hours," was the doctor's decision. About noon, Rupert drove Miss Wilton's horse around to the front door and delivered it to her. With a profusion of thanks, she drove away in the direction of the chairman of the school trustees. Neither Nina nor her mother had said anything about Rupert's being on the board. Mrs. Ames had once seemed to broach the subject, but a look from Rupert was enough to check her. When the school teacher disappeared down the road, Rupert again shouldered his shovel, and this time the ugly hole where the road crossed the canal was mended. That done, he returned home, hitched a horse to his cart and drove to town. III. "Favor is deceitful and beauty is vain."--_Psalms 31:30._ Miss Virginia Wilton was engaged to teach the spring term of school at the Dry Bench schoolhouse. Why that upland strip bordering the mountains should be called "Dry Bench," Miss Wilton, at first, did not understand. If there was a garden spot in this big, ofttimes barren Western country, more beautiful than Dry Bench, she had in all her rambles failed to find it. But when the secret of the big reservoir up in the hills came to her knowledge, she wondered the more; and one member of the school board from that moment rose to a higher place in her estimation; yes, went past a long row of friends, up, shall it be said to the seat of honor? Miss Wilton gave general satisfaction, and she was engaged for the next school year. For one whole year, the school teacher had passed the Ames farm twice each day. She called often on Mrs. Ames, and Nina became her fast friend. During those cool May mornings and afternoons, when the sky was cloudless and the breeze came from the mountains, the young school teacher passed up and down the road and fell to looking with pleasure on the beautiful fields and orchards around her, and especially at the Ames farm the central and most flourishing of them all. Perhaps it would not be fair to analyze her thoughts too closely. She was yet young, only twenty-two--Rupert's own age; yet Miss Wilton's experiences in this world's school were greater than that of the simple young farmer's. Had she designs on the Ames farm and its master? She had been in the place a year only. How could such thoughts arise within such a little head? How could such serious schemes brood behind such laughing lips and sparkling eyes? Strange that such should be the case, but truth is ofttimes strange. Since the railroad had been extended through the valley, the town of Willowby had grown wonderfully. Its long, straight streets enclosing the rectangular squares, had not crept, but had sped swiftly out into the country on all sides, and especially towards the mountains, until now the Ames place was within the corporated city limits. Willowby soon became a shipping point for grain and fruits to the markets which the mining towns to the north afforded. The Ames orchard consisted of the finest fruits which commanded a high price. Yes, the property was fast making its owners rich. Rupert Ames was a "rising young man," lacking the finished polish of a higher education, no doubt, but still, he was no "green-horn." Even Miss Wilton had to acknowledge that, when she became acquainted so that she could speak freely with him. He was a shrewd business man and knew how to invest his growing bank account. It was no secret that city lots and business property were continually being added to his possessions. As to home life at the farm, Miss Wilton was always charmed with the kind hearted mother, the bright, cheerful Nina, and the handsome, sober head of the family. Such a beautiful spirit of harmony brooded over the place! Even within the year, the observant young woman could see signs of culture and coming wealth. The repairing of old buildings, and the erecting of the new ones; the repainting and decorating of rooms; the addition of costly pictures and furniture; the beautifying of the outside surroundings--all this was observed, and a mental note taken. For a time Rupert Ames was quite reserved in the presence of the young school teacher. Naturally reticent, he was more than ever shy in the company of an educated lady from the East. Rupert never saw her but he thought of the day of her arrival on Dry Bench and the time when he held her in his arms. Never had he referred to the latter part of the episode, though she often talked of her peculiar introduction to them. At the end of the first year, Miss Wilton had so far shown that she was but common flesh and blood that Rupert had been in her company to a number of socials, and they had walked from church a few times together. Dame gossip at once mated the two, and pronounced it a fine match. Early in September they had a peach party at the Ames farm. Willowby's young folks were there, and having a good time. When the sun sank behind the hills on the other side of the valley, and the cool air came from the eastern mountains, Chinese lanterns were hung on the trees, and chairs and tables were placed on the lawn. There were cake and ice-cream and peaches--peaches of all kinds, large and small, white and yellow, juicy and dry; for this was a peach party, and everybody was supposed to eat, at least, half a dozen. The band, with Volmer Holm as leader, furnished the music; and beautiful it was, as it echoed from the porch out over the assembly on the lawn. When the strains of a waltz floated out, a dozen couples glided softly over the velvety grass. "That's fine music, Volmer," Rupert was saying to the bandmaster, as the music ceased. "Do you think so? We've practiced very much since our new organization was effected. Will it do for a concert?" "You know I'm no judge of music. I like yours, though, Volmer. What do you say about it, Miss Wilton? Mr. Holm wishes to know if his music is fit for a concert?" "Most certainly it is," answered the young lady addressed, as she stepped up with an empty peach basket. "Mr. Holm, I understand that last piece is your own composition? If so, I must congratulate you; it is most beautiful." "Thank you," and he bowed as he gave the signal to begin again. "Mr. Ames, more peaches are wanted--the big yellow ones. Where shall I find them?" "I'll get some--or, I'll go with you." He was getting quite bold. Perhaps the music had something to do with that. He did not take the basket, but led the way out into the orchard. It was quite a distance to the right tree. "That is beautiful music," said she. "Mr. Holm is a genius. He'll make his mark if he keeps on." "Yes, I understand that he is going East to study. That will bring him out if there is anything in him." There was a pause in the conversation; then Rupert remarked carefully, as if feeling his way: "Yes, there's talent in Volmer, but he makes music his god, which I think is wrong." "Do you think so?" she asked. What that expression meant, it was hard to say. "Yes, I think that no man should so drown himself in one thing that he is absolutely dead to everything else. Mr. Holm does that. Volmer worships nothing but music." Rupert filled the basket and they sauntered back. "A more beautiful god I cannot imagine," she said, half aloud. Rupert turned with an inquiring look on his face, but he got nothing more from her, as she was busy with a peach. Her straw hat was tilted back on her head, and the wavy brown hair was somewhat in confusion. School teaching had not, as yet, driven the roses from her cheeks, nor the smiles from her lips. There was just enough of daylight left so that Rupert could see Miss Wilton's big eye looking into his own. How beautiful she was! "Mr. Ames, before we get back to the company, I wish to ask you a question. Mr. Holm has asked me to sing at his concert, and I should like to help him, if the school trustees do not object." "Why should they, Miss Wilton?" "Well, some people, you know, are so peculiar." "I assure you they will not care--that is, if it will not interfere with your school duties." "As to that, not a moment. I need no rehearsals as I am used to--that is I--you see, I will sing some old song." Miss Wilton's speech became unusually confused, and Rupert noticed it; but just then Nina and her escort joined them, and they all went back to the lawn. "Miss Wilton's going to sing at the concert," Volmer told Rupert later in the evening. "'Twill be a big help. She's a regular opera singer, you know. She's been in the business. I heard her sing in Denver two years ago, and she was with a troupe that passed through here some time since. I remember her well, but of course I wouldn't say anything to her about it. No doubt she wishes to forget it all." "What do you mean?" asked Rupert, quite fiercely. "I mean that her company then was not of the choicest, but I believe she's all right and a good enough girl. Rupe, don't bother about that. Perhaps I shouldn't have said anything to you." "Oh, that's all right. I'm glad you mentioned it." Still a dull, miserable pain fastened itself in Rupert Ames' heart the rest of the evening; and even when the company had gone, and Miss Wilton had lingered and sweetly said "Good-night," and the lights were out, strange thoughts and feelings drove from his eyes the sleep that usually came peacefully to him. Rupert Ames was in love. The fact became the central idea of his existence. During Rupert's busy life, love affairs had not occupied much of his attention. Of course, he, in common with the rest of young mankind, thought that some day he would love some girl and make her his wife; but it was always as a far-away dream to him, connected with an angelic perfection which he always found missing in the workaday world. His wife must be a pure, perfect creature. Marriage was a sacred thing--one of the great events in a person's life. Not that these views had now changed altogether, for Miss Virginia Wilton came nearer his ideal than anyone he had yet met. Still, there was considerable of the tangible present about her. She was educated, businesslike, and a leader, and he, ambitious of attaining to something in the world, would need such a woman for his wife. But that sting which Volmer Holm had given him! His wife must be beyond suspicion. He could not afford to make a mistake, for if he did, it would be the mistake of his life. But was it a sin for a girl to sing in an opera? Certainly not. Anyway, he would not condemn her unheard--and then, he was sure he loved her. It had come to him unbidden. It was no fault of his that this girl should have come into his common life, and, seemingly, completely change it. The autumn days passed. With the work of harvesting and marketing there was no time for social gatherings. The school teacher had changed her boarding place, and her path lay no longer past the Ames farm. So Rupert mingled his thoughts with his labors, and in time there emerged from that fusion a fixed purpose. That fall Rupert's time as school trustee expired. At the first meeting of the new board, Miss Wilton's position was given to a male teacher. The reason given for the change was that "It takes a man to govern boys." Other reasons, however, could be heard in the undercurrent of talk. The first Sunday after he heard of it, Rupert found Miss Wilton, and together they walked up the canyon road. It was a dull, cloudy day, and not a breath moved the odorous choke-cherry bushes which lined the dusty road. Never mind what was said and done that afternoon. 'Tis an old, old story. Between woman's smiles and tears, the man gained hope and courage, and when that evening they came down the back way through the fields and orchards, Virginia Wilton was Rupert Ames' promised wife. IV. "O Lord, lead me in a plain path."--_Isaiah 27:11._ The scene shifts to a land afar off toward the north, Norway--away up into one of its mountain meadows. The landscape is a mixture of grandeur and beauty. Hills upon hills, covered with pine and fir, stretch away from the lowlands to the distant glacier-clad mountains, and patches of green meadow gleam through the dark pine depths. The clear blue sky changes to a faint haze in the hilly distance. The gentle air is perfumed with the odor of the forest. A Sabbath stillness broods over all. The sun has swung around to the northwest, and skims along the horizon as if loth to leave such a sweet scene. Evening was settling down on the Norwegian _saeter_, or summer herd ground. Riding along the trail through the pines appeared a young man. He was evidently not at home in the forest, as he peered anxiously through every opening. His dress and bearing indicated that he was not a woodsman nor a herder of cattle. Pausing on a knoll, he surveyed the scene around him, and took off his hat that the evening breeze might cool his face. Suddenly, there came echoing through the forest, from hill to hill, the deep notes of the _lur_. The traveler listened, and then urged his horse forward. Again and again the blast reverberated, the notes dying in low echoes on the distant hills. From another rise, the rider saw the girl who was making all this wild music. She was standing on a high knoll. Peering down into the forest, she recognized the traveler and welcomed him with an attempt at a tune on her long, wooden trumpet. "Good evening, Hansine," said he, as his horse scrambled up the path close by, "your _lur_ made welcome music this evening." "Good evening, Hr. Bogstad," said she, "are you not lost?" "I was, nearly, until I heard you calling your cows. It is a long way up here--but the air and the scenery are grand." "Yes, do you think so? I don't know anything about what they call grand scenery. I've always lived up here, and it's work, work all the time--but those cows are slow coming home." She lifted her _lur_ to her lips and once more made the woods ring. Down at the foot of the hills, where the pines gave place to small, grassy openings, stood a group of log huts, towards which the cows were now seen wending. "Come, Hr. Bogstad, I see the cows are coming. I must go down to meet them." They went down the hill together. The lowing cows came up to the stables, and as the herd grew larger there was a deafening din. A girl was standing in the doorway of one of the cabins, timidly watching the noisy herd. "Come, give the cows their salt," laughingly shouted Hansine to her. "And get hooked all to pieces? Not much." "You little coward. What good would you be on a _saeter_? What do you think, Hr. Bogstad?" As the girl caught sight of the new arrival she started and the color came to her face. He went up to her. "How are you, Signe?" he said. "How do you like life on a _saeter_?" "Well, I hardly know," she said, seemingly quite embarrassed. "Oh, I'll tell you," broke in the busy Hansine, as she came with a pail full of salt. "She just goes around and looks at and talks about what she calls the beauties of nature. That she likes; but as for milking, or churning, or making cheese, well--" Then they all laughed good naturedly. Hansine was a large, strong girl, with round, pleasant features. She and the cows were good friends. At the sound of the _lur_ every afternoon the cows turned their grazing heads towards home, and, on their arrival, each was given a pat and a handful of salt. Then they went quietly into their stalls. It was quite late that evening before the milk had been strained into the wooden platters and placed in rows on the shelves in the milk house. Hr. Bogstad and Signe had proffered their help, but they had been ordered into the house and Signe was told to prepare the evening meal. When Hansine came in, she found the table set with the cheese, milk, butter, and black bread, while Signe and Hr. Bogstad sat by the large fireplace watching a pot of boiling cream mush. The object of Hr. Bogstad's visit was plain enough. He had been devoting his attentions to Signe Dahl for some time, and now that he was home from college on a vacation, it was natural that he should follow her from the village up to the mountains. Hr. Bogstad, though young, was one of the rich men of Nordal. He had lately fallen heir to a large estate. In fact, Signe's parents, with a great many more, were but tenants of young Hr. Henrik Bogstad; and although it was considered a great honor to have the attentions of such a promising young man--for, in fact, Henrik was quite exemplary in all things, and had a good name in the neighborhood--still Signe Dahl did not care for him, and was uneasy in his company. She would rather sail with some of the fisher boys on the lake than be the object of envy by her companions. But Signe's slim, graceful form, large blue eyes, clear, dimpled face, light silken hair, combined with a native grace and beauty, attracted not only the fisher boys but the "fine" Hr. Bogstad also. She was now spending a few days with her cousin Hansine in the mountains. Her limited knowledge of _saeter_ life was fast being augmented under her cousin's supervision, notwithstanding Hansine's remarks about her inabilities. The cabin wherein the three were seated was of the rudest kind, but everything was scrupulously clean. The blazing pine log cast a red light over them as they sat at the table. "So you see nothing grand in your surroundings?" asked Hr. Bogstad of Hansine. "How can I? I have never been far from home. Mountains and forests and lakes are all I know." "True," said he, "and we can see grandeur and beauty by contrast only." "But here is Signe," remarked Hansine; "she has never seen much of the world, yet you should hear her. I can never get her interested in my cows. Her mind must have been far away when she dished up the mush, for she has forgotten something." "Oh, I beg pardon," exclaimed the forgetful girl. "Let me attend to it." She went to the cupboard and brought out the sugar and a paper of ground cinnamon, and sprinkled a layer of each over the plates of mush. Then she pressed into the middle of each a lump of butter which soon melted into a tiny yellow pond. "I should like to hear some of these ideas of yours," remarked the visitor to Signe, who had so far forgotten her manners as to be blowing her spoonful of mush before dipping it into the butter. "I wish I were an artist," said she, without seeming to notice his remarks. "Ah, what pictures I would paint! I would make them so natural that you could see the pine tops wave, and smell the breath of the woods as you looked at them." "You would put me in, standing on The Look-out blowing my _lur_, wouldn't you?" "Certainly." "And I have no doubt that we could hear the echoes ringing over the hills," continued Hansine, soberly. "Never mind, you needn't make fun. Yes, Hr. Bogstad, I think we have some grand natural scenes. I often climb up on the hills, and sit and look over the pines and the shining lake down towards home. Then, sometimes, I can see the ocean like a silver ribbon, lying on the horizon. I sit up there and gaze and think, as Hansine says, nearly all night. I seem to be under a spell. You know it doesn't get dark all night now, and the air is so delicious. My thoughts go out 'Over the high mountains,' as Bjornson says, and I want to be away to hear and see what the world is and has to tell me. A kind of sweet loneliness comes over me which I cannot explain." Hr. Bogstad had finished his dish. He, too, was under a spell--the spell of a soft, musical voice. "Then the light in the summer," she continued. "How I have wished to go north where the sun shines the whole twenty-four hours. Have you ever seen the Midnight Sun, Hr. Bogstad?" "No; but I have been thinking of taking a trip up there this summer, if I can get some good company to go with me. Wouldn't you--" It was then that Signe hurriedly pushed her chair away and said: "Thanks for the food." Next morning Signe was very busy. She washed the wooden milk basins, scalded them with juniper tea, and then scoured them with sand. She churned the butter and wanted to help with the cheese, but Hansine thought that she was not paying enough attention to their visitor, so she ordered her off to her lookout on the mountain. Hr. Bogstad would help her up the steep places; besides, he could tell her the names of the ferns and flowers, and answer the thousand and one questions which she was always asking. So, of course, they had to go. But Signe was very quiet, and Henrik said but little. He had come to the conclusion that he truly loved this girl whose parents were among the poorest of his tenants. None other of his acquaintances, even among the higher class, charmed him as did Signe. He was old enough to marry, and she was not too young. He knew full well that if he did marry her, many of his friends would criticise; but Henrik had some of the Norseman spirit of liberty, and he did not think that a girl's humble position barred her from him. True, he had received very little encouragement from her, though her parents had looked with favor upon him. And now he was thinking of her cold indifference. They sat down on a rocky bank, carpeted with gray reindeer moss. They had been talking of his experiences at school. He knew her desire to finish the college education cut short by a lack of means. "Signe, I wish you would let me do you a favor." She thought for a moment before she asked what it was. "Let me help you attend college. You know I am able to, besides--besides, some day you may learn to think as much of me as I do of you, and then, dear Signe--" Signe arose. "Hr. Bogstad," she said, "I wish you would not talk like that. If you do, I shall go back to Hansine." "Why, Signe, don't be offended. I am not jesting." He stood before her in the path, and would have taken her hand, but she drew back. "Signe, I have thought a great deal of you for a long time. You know we have been boy and girl together. My absence at school has made no difference in me. I wish you could think a little of me, Signe." "Hr. Bogstad, I don't believe in deceiving anyone. I am sorry that you have been thinking like that about me, because I cannot think of you other than as a friend. Let us not talk about it." If Henrik could not talk about that nearest his heart, he would remain silent, which he did. Signe was gathering some rare ferns and mosses when Hansine's _lur_ sounded through the hills. That was the signal for them, as well as the cows, to come home. Early the next morning Hansine's brother came up to the _saeter_ to take home the week's accumulation of butter and cheese. Signe, perched on the top of the two-wheeled cart, was also going home. Hr. Bogstad, mounted on his horse, accompanied them a short distance, then rode off in another direction. V. "Can two walk together, except they be agreed?"--_Amos 3:3_ It was nearly noon when Signe Dahl sprang from the cart, and with her bundle under her arm, ran down the hillside into the woods, following a well-beaten trail. That was the short cut home. Hans had found her poor company during the ride, and even now, alone in the woods, the serious countenance was loth to relax. A ten minutes' walk brought her to the brow of a hill, and she sauntered down its sloping side. Signe had nearly reached home, and being doubtful of her reception there, she lingered. Then, too, she could usually amuse herself alone, for she always found some new wonder in the exhaustless beauty of her surroundings. She threw herself on a green bank, and this is the picture which she saw: Just before her, the greensward extended down to a lake, whose waters lost themselves behind cliffs and islands and pine-clad hills. Here and there in the distance towards the north, there could be seen shining spots of water; but towards the south the hills closed in precipitously, and left room only for the outlet of the lake to pour over its rocky bed into another valley below. On the farther shore, five miles distant, a few red farm houses stood out from the plats of green--all the rest was forest and rock. The sky was filled with soft, fleecy clouds, and not a breath stirred the surface of the lake. Signe gazed towards a rocky island before her. Only the roof of the house upon it could be seen, but from its chimney arose no smoke. That was where Signe had been born, and had lived most of the eighteen years of her life. The girl walked down the hillside to the lake and again seated herself, this time on a rock near the edge of the water. She took a book from her bundle and began to read; but the text was soon embellished with marginal sketches of rocks and bits of scenery, and then both reading and drawing had to give place to the consideration of the pictures that came thronging into her mind. Hr. Bogstad had actually proposed to her--the rich and handsome Hr. Bogstad; and she, the insignificant farmer girl, had refused him, had run away from him. Signe Dahl, she ruminated, aren't you the most foolish child in the world? He is the owner of miles and miles of the land about here. The hills with their rich harvest of timber, the rivers with their fish, and even the island in the lake, are his. To be mistress over it all--ah, what a temptation. If she had only loved Hr. Bogstad, if she had only liked him; but she did neither. She could not explain the reason, but she knew that she could not be his wife. How could such a man love her, anyway? Was she really so very good looking? Signe looked down into the still, deep water and saw her own reflection asking the question over again. There! her face, at least, was but a little, ordinary pink and white one. Her eyes were of the common blue color. Her hair--well, it was a trifle wavy and more glossy than that of other girls, but--gluck! a stone broke her mirror into a hundred circling waves. Signe looked up with a start. There was Hagbert standing half concealed behind a bush. "Oh, I see you," she shouted. He came down to the water, grinning good-naturedly. "Well," said he, "I didn't think you were so vain as all that." "Can't a person look at the pebbles and fish at at the bottom of the lake without being vain?" and she laughed her confusion away. "Say, Hagbert, is your boat close by?" "Yes, just down by the north landing." "Oh, that's good. I thought I would have to wait until father came this evening to get home. You'll row me across, won't you?" "Why, certainly; but I thought you had gone to the _saeter_ to stay, at least a week." "Yes, but--but, I've come home again, you see." "Yes, I see," and he looked oddly at her. He had also seen Hr. Bogstad set out for the mountains two days before, and now he wondered. Hagbert fetched the boat, took in his passenger, and his strong arms soon sent the light craft to the other bank. "A thousand thanks, Hagbert," she said, as she sprang out, and then climbed up the steep path, and watched him pull back. He was a strong, handsome fellow, too, a poor fisherman, yet somehow, she felt easier in his company than in Hr. Bogstad's. Signe found no one at home. Her mother and the children had, no doubt, gone to the mainland to pick blueberries; so she went out into the garden to finish her book. She became so absorbed in her reading that she did not see her mother's start of surprise when they came home with their baskets full of berries. "Well, well, Signe, is that you? What's the matter?" exclaimed her mother. "Nothing, mother; only I couldn't stay up there any longer." And that was all the explanation her mother could get until the father came home that evening. He was tired and a little cross. From Hans he had heard a bit of gossip that irritated him, and Signe saw that her secret was not wholly her own. She feared her father. "Signe," said he, after supper, "I can guess pretty well why you came home so soon. I had a talk with Hr. Bogstad before he went to the _saeter_." The girl's heart beat rapidly, but she said nothing. "Did he speak to you about--why did you run away from him, girl?" "Father, you know I don't like Hr. Bogstad. I don't know why; he is nice and all that, but I don't like him anyway." "You have such nonsensical ideas!" exclaimed the father, and he paused before her in his impatient pacing back and forth. "He, the gentleman, the possessor of thousands. Girl, do you know what you are doing when you act like this? Can't you see that we are poor; that your father is worked to death to provide for you all? That if you would treat him as you should, we would be lifted out of this, and could get away from this rock-ribbed island on to some land with soil on? Our future would be secure. Can't you see it, girl? O, you little fool, for running away from such a man. Don't you know he owns us all, as it were?" "No, father, he does not." "The very bread you eat and the water you drink come from his possessions." "Still, he does not own us all. He does not own me, nor shall he as long as I feel as I do now, and as long as there is other land and other water and other air to which he can lay no claim." It was a bold speech, but something prompted her to say it. She was aroused. The mother came to intercede, for she knew both father and daughter well. "I tell you, girl, there shall be no more foolishness. You shall do as I want you, do you hear!" Signe arose to go, but her father caught her forcibly by the arm. "Sit down and listen to me," he said. The girl began to cry, and the mother interposed: "Never mind, father; you know it's useless to talk to her now. Let her go and milk the cow. It's getting late." So Signe escaped with her pail into the little stable where the cow had been awaiting her for over an hour. But she was a long time milking, that evening. VI. "Get thee out of thy country, and from thy kindred, and from thy father's house, into a land that I will show thee."--_Gen. 12:1_. Signe Dahl sat in the little coupe of the railroad train which was carrying her to Christiania. She was the sole occupant of the compartment, her big valise resting on the opposite seat. Out through the lowered window she looked at the flying landscape, a mingling of pine hills, waters, and green meadows. An hour ago she had boarded the train at Holmen, the nearest station to Nordal. Early that morning she had tearfully kissed them all good-by and had begun her journey to that haven of rest from old country oppressions--America. She and her mother had planned it, and the father had at last given his consent. It was all the outcome of Hr. Bogstad's persistent devotions to the family on the island in the lake. Tiring of the scenery, Signe took from a bundle a letter. It had been handed her by the postmaster at Nordal that morning as she drove past, and was from Hr. Bogstad, who was in the North with a party of tourists. She opened it and read: "I wrote you a letter about a week ago, describing our trip up to that time. I hope you have received it. You know I have no eye for the beautiful, but I did the best I could. You should have been along and seen it all yourself. "And now I write you again, because, dear friend, I have heard a rumor from home that you are going to America. It is news to me if it is true. Dear Signe, don't. Wait, at least, until I can see you again, because I have something to tell you whether you go or stay. I am coming home as fast as steam can carry me. Please, don't run off like that. Why should you? I ask myself. But there, it's only rumor. You're not going, and I'll see you again in a few days, when I shall tell you all about the rest of the trip." A smile played on Signe's face, but it soon changed to a more sober expression. What was she to cause such a commotion in the life of a man like Hr. Bogstad? That he was in earnest she knew. And here she was running away from him. He would never see her again. How disappointed he would be! She could see him driving from the station, alighting at the ferry, springing into a boat, and skimming over to the island. Up the steep bank he climbs, and little Hakon runs down to meet him, for which he receives his usual bag of candy. Perhaps he gets to the house before he finds out. Then--? Surely the smile has changed to a tear, for Signe has wiped one away from her cheek. To Signe, the journey that day was made up of strange thoughts and experiences. The landscape, the stopping at the stations, the coming and going of people, Hr. Bogstad's letter, the folks at home, the uncertain future,--all seemed to mingle and to form one chain of thought, which ended only when the train rolled into the glass-covered station at Christiania. With a firm grasp on her valise, she picked her way through the crowd with its noise and bustle, and placed herself safely in the care of a hackman, who soon set her down at her lodgings. At the steamship office she learned that the steamer was not to sail for three days. So Signe meant to see what she could of the city. It was her first visit to the capital, and perhaps her last. She would make the best of her time. She had no friends in the city, but that did not hinder her from walking out alone. In the afternoon of the second day, Signe went to the art gallery, and that was the end of her sightseeing to other parts. She lingered among the paintings of the masters and the beautiful chiseled marble--the first she had seen--until the attendant reminded her that it was time to close. That evening the landlady informed her that a visitor had been inquiring for her during the day, a gentleman. Who could it be? He was described, and then Signe knew that it was Hr. Bogstad. He had said that he could call again in the evening. Signe was troubled. What should she do? He was following her, but they must not meet. It would do no good. The steamer was to sail tomorrow, and she would go on board that night. She called a carriage and was driven to the wharf. Yes, it was all right, said the steward, and she was made comfortable for the night. Among the crowd of people that came to see the steamer sail, Signe thought she caught sight of Hr. Bogstad elbowing through the throng to get to the ship. But he was too late. The third bell had rung, the gangplank was being withdrawn, and the vessel was slowly moving away. Signe had concealed herself among the people, but now she pressed to the railing and waved her handkerchief with the rest. Farewell to Norway, farewell to home and native land. Signe's heart was full. All that day she sat on deck. She had no desire for food, and the crowded steerage had no attractions. So she sat, busy with her thoughts and the sights about the beautiful Christiania fjord. Early the next morning they steamed into Christiansand, and a few hours later, the last of Norway's rocky coast sank below the waters of the North Sea. All went well for a week. Signe had not suffered much from seasickness, but now a storm was surely coming. Sailors were busy making everything snug and tight; and the night closed in fierce and dark, with the sea spray sweeping the deck. Signe staggered down into the dimly lighted steerage. Most of the poor emigrants had crawled into their bunks, and were rolling back and forth with each lurch of the ship. Signe sat and talked with a Danish girl, each clinging to a post. "I don't feel like going to bed," said the girl. "Nor I. What a night it is!" "Do you think we shall get safely across?" "Why, certainly," replied Signe. "You mustn't be frightened at a storm." "I try not to be afraid, but I'm such a coward." "Think about something pleasant, now," suggested the other. "Remember where you're going and whom you are going to meet." The girl from Denmark had confided to Signe that she was going to join her lover in America. The girl tried to smile, and Signe continued: "What a contrast between us. I am running away; you are going to meet someone--" Crash! A blow struck the ship and shook it from end to end; and presently the machinery came to a full stop. Then there was hurrying of feet on deck, and they could hear the boatswain's shrill pipe, and the captain giving commands. The steerage was soon a scene of terror. Those who rushed up the stairs were met with fastened doors, and were compelled to remain below. Women screamed and prayed and raved. Then the steward came in, and informed them that there was no danger, and the scene somewhat quieted down. On further inquiry it was learned that they had collided with another ship. Some damage had been done forward, but there was no further danger. However, very few slept that night, and when morning broke, clear and beautiful, with glad hearts they rushed up into the open air. The second class was forward. Three of the passengers had been killed and quite a number injured. If Signe had not been so poor, and had not refused help from Hr. Bogstad, she would have taken second class passage. But now, thank God for being poor and--independent! In another week they landed at New York, and each went her own way. Signe Dahl took the first train for Chicago. VII. "The Lord gave and the Lord hath taken away."--_Job 1:22_. The news startled the young city of Willowby from the Honorable Mayor to the newest comer in the place. The railroad company had found a shorter route to its northern main line, and it had been decided to remove, or, at least, to abandon for a time, the road running through the valley. The short cut would save fifty miles of roadbed and avoid some heavy grades, but it would leave the town of Willowby twenty-five miles from the railroad. Everybody said it would be a death-blow to the place. Petitions and propositions from the citizens to the railroad company availed nothing. The most diresome predictions came true. After the change, the life of the young town seemed to wither away. Its business almost ceased. The speculator whose tenement houses were without roof, hurriedly closed them in, and so let them stand. Safer is the farmer, in such times. His fields will still yield the same, let stocks and values in real estate rise and fall as they will. Alderman Rupert Ames had been attending the protracted meetings of the city council; this, with other business, kept him away from home for a week. This was the explanation which he gave to his mother when he at last came home. "Rupert," she said to him, "you must not worry so. I see you are sick--you're as pale as death now. Is there anything the matter, my boy?" Rupert seated himself on the sofa, resting his face in his hands, and looked into the fire. He was haggard and pale. "Mother--yes, mother, something's the matter but I cannot tell you, I cannot tell you." The mother sank beside him. "Rupert, what is it, are you sick?" "No, dear mother, I'm not sick--only at heart." He put his arms around her neck and resting his head on her shoulder, began to sob. It had been a long time since she had seen her boy shed tears. "Mother," he sprang to his feet and forced himself to talk, "I must tell you. The bank has failed and--and--I have not always told you of my business transactions, mother. I now owe more than we are worth in this world. I have been investing in real estate. I paid a big price for the Riverside Addition, and the paper I asked you to sign was a mortgage on the farm to secure a loan. Mother, I thought it was a good investment, and it would have been had the railroad remained, but now property has sunk so low that all we own will not pay my debts. And the bank has failed also--O mother!" "My son, do not carry on like that. If the worst comes, we still have the farm, haven't we?" "You do not understand, mother; our creditors can take that, too." Then she also broke down, and at sight of her tears the son gained control of his own feelings, and tried to comfort his mother. She should never want as long as he had two strong hands with which to work, he assured her. All would be right in the end. "What I have done, I can do again, mother; and though if it comes to the worst, it will be hard, I am young yet, and have life before me." For an hour they sat on the sofa with their arms around each other, talking and planning; and then when they became silent, the pictures they saw in the glowing coals partook of a log house, a dreary sagebrush plain, and the building of canals and reservoirs. The worst did come. They could, perhaps, have retained a part of Ames farm, but they decided to give up everything, pay their debts, and face the world honorably. So, before Christmas, everything had been cleared up, and Widow Ames was installed in a neat three-roomed house nearer town, for which they paid a monthly rental. Miss Virginia Wilton was on a visit to her "folks in the East." Rupert both longed and feared for her return. In his letters he had said nothing about the change in his affairs. He would wait until her return, and then he would explain it fully to her. He had decided, for her sake, to propose to her the postponement of their marriage until spring. He would certainly be better prepared then. It would be a sacrifice on his part, but Virginia would be wise enough to see its advisability. Yes, they would counsel together, and Virginia's love would be the power to hold him up. After all, the world was not so dark with such a girl as Virginia Wilton waiting to become his wife. The day after her return to Willowby, Rupert called on her. Mrs. Worth, the landlady, responded to his knock, and said that Virginia had gone out for the day. She was, however, to give him this note if he called. Rupert took the paper and turned away. He would find her at some neighbor's. He carefully broke the envelope and read: _Dear Mr. Ames_: As I have accepted a position to teach in another state, I shall have to leave Willowby tomorrow. I shall be too busy to see you, and you have too much good sense to follow me. Forget the past. With kindest regards, I am, _Virginia Wilton_. * * * * * Nina was married on the first of the year. Widow Ames died about two weeks after. And so life's shifting scenes came fast to Rupert Ames; and they were mostly scenes of dreariness and trial; but he did not altogether give up. Many of his friends were his friends still, and he could have drowned his sorrow in the social whirl; but he preferred to sit at home during the long winter evenings, beside his fire and shaded lamp, and forget himself in his books. He seemed to be drifting away from his former life, into a strange world of his own. He lost all interest in his surroundings. To him, the world was getting empty and barren and cold. The former beautiful valley was a prison. The hills in which his boyhood had been spent lost all their loveliness. How foolish, anyway, he began to think, to always live in a narrow valley, and never know anything of the broad world without. Surely the soul will grow small in such conditions. Early that spring, Rupert packed his possessions in a bundle which he tied behind the saddle on his horse and bade good-bye to his friends. "Where are you going, Rupe?" they asked. But his answer was always, "I don't know." VIII. "No chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby."--_Heb. 12:11_. Rupert Ames had ridden all day, resting only at noon to permit his horse to graze. As for himself, he was not tired. The long pent-up energy had begun to escape, and it seemed that he could have ridden, or walked, or in any way worked hard for a long time without need of rest. Move, move he must. He had been dormant long enough; thinking, thinking, nothing but that for months. It would have driven him mad had he not made a change. Where was he going? No one knew; Rupert himself did not know; anywhere for a change; anywhere to get away, for a time, from the scenes and remembrances of the valley and town of Willowby. At dark he rode into a village at the mouth of a gorge. Lights gleamed from the windows. A strong breeze came from the gorge, and the trees which lined the one stony street all leaned away from the mountain. Rupert had never been in the place before, but he had heard of Windtown. Was there a hotel? he asked a passer-by. No; but they took lodgers at Smith's, up the hill. At Smith's he, therefore, put up his horse and secured supper and bed. Until late at night he walked up and down Windtown's one street, and even climbed the cliffs above the town. Next morning he was out early, and entered the canyon as the sun began to illumine its rocky domes and cast long shafts of light across the chasm. A summer morning ride through a canyon of the Rockies is always an inspiration, but Rupert was not conscious of it. Again, at noon, he fed his horse a bag of grain, and let him crop the scanty bunch-grass on the narrow hillside. A slice of bread from his pocket, dipped into the clear stream, was his own meal. Then, out of the canyon, and up the mountain, and over the divide he went. All that afternoon he rode over a stretch of sagebrush plain. It was nearly midnight when he stopped at a mining camp. In the morning he sold his horse for three twenty-dollar gold pieces, and with his bundle on his back, walked to the railroad station, a distance of seven miles. "I want a ticket," said he to the man at the little glass window. "Where to?" "To--to--well, to Chicago." The man looked suspiciously at Rupert, and then turned to a card hanging on the wall. "Twenty-eight-fifty," he said. Two of the gold pieces were shoved under the glass, and Rupert received his ticket and his change. In the car, he secured a seat near the window that he might see the country. It was the same familiar mountains and streams all that day, but the next morning when he awoke and looked out of the car windows, a strange sight met his gaze. In every direction, as far as he could see, stretched the level prairie, over which the train sped in straight lines for miles and miles. "We must be in Kansas," he thought. "What a sight, to see so much level land." But what was he going to do in Chicago? To see the world, to mingle in the crowd, to jostle with his fellow-beings--what else, he did not know. Chicago! What a sight to the man of the mountains! Streets, houses, people and the continuous din and traffic of the city nearly turned his head for a time. What an ideal place in which to lose one's self. Rupert had a bundle no longer, but in his pocket just fifteen dollars and ten cents. He kept well out of the clutches of the sharpers in the city, and lived quite comfortably for a week, seeing the sights of the wonderful city. Then, when his money was getting low, he tried to get work, as he wished to remain longer. But Rupert was a farmer, and they were not in demand within the city limits. Outside the city, Rupert fell in with a body of travelers who were going West--walking, and riding on the trains when they had a chance. He joined them. Somehow, he had ceased to consider what his doings might lead to, and as for misgivings as to the company he was keeping, that did not trouble him. For many days there was more walking than riding. Rupert was not expert at swinging himself under the cars and hanging to the brakebeams, so he traveled with the more easy-going element, who slept in the haylofts at night and got what food they could from farmhouses, though Rupert hoarded his little store of money and usually paid for what he got. Then he lost all track of time. It must have been far into the summer when Rupert separated from his companions, and found himself at the base of the mountains. Here he spent his last cent for a loaf of bread. That night Rupert felt a fever burning within him, and in the morning he was too weak to travel. He, therefore, lay in the hay which had served him for a bed until the sun shone in upon him; then he again tried to get out, but he trembled so that he crawled back into the loft and there lay the whole day. Towards evening he was driven out by the owner of the barn. Rupert staggered along until he came to another hayloft, which he succeeded in reaching without being seen. All that night he tossed in fever and suffered from the pains which racked his body. The next day a farmer found him, and seeing his condition, brought him some food. Then on he went again. His mind was now in a daze. Sometimes the mountains, the houses, and the fences became so jumbled together that he could not distinguish one from the other. Was he losing his mind? Or was it but the fever? Was the end coming?--and far from home, too--Home?--he had no home. One place was as good as another to him. He had no distinct recollection how he got to the usual hayloft, nor how long he lay there. It was one confused mass of pains and dreams and fantastic shapes. Then the fever must have burned out, for he awoke one night with a clear brain. Then he slept again. On awakening next morning and crawling out, he saw the sun shining on the snow-tipped peaks of the mountains. He had dreamed during the night of his mother and Virginia and Nina, and the dream had impressed him deeply. His haggard face was covered with a short beard; his clothes were dirty, and some rents were getting large. Yes, he had reached the bottom. He could go no further. He was a tramp--a dirty tramp. He had got to the end of his rope. He would reach the mountains which he still loved, and there on some cliff he would lie down and die. He would do it--would do it! All that day he walked. He asked not for food. He wanted nothing from any man. Alone he had come into the world, alone he would leave it. His face was set and hard. Up the mountain road he went, past farmhouse and village, up, farther up, until he reached a valley that looked like one he knew, but there was no town there, nothing but a level stretch of bench-land and a stream coursing down the lower part of the valley. Groves of pines extended over the foothills up towards the peaks. Up there he would go. Under the pines his bones would lie and bleach. He left the wagon road, and followed a trail up the side of the hill. The sun was nearing the white mountain peaks. An autumn haze hung over the valley and made the distance dim and blue. The odor from the trees greeted him, and recalled memories of the time when, full of life and hope, he had roamed his native pine-clad hills. He was nearing home, anyway. The preacher had said that dying was only going home. If there was a hereafter, it could be no worse than the present; and if death ended all, well, his bones would rest in peace in this lone place. The wolf and the coyote might devour his flesh--let them--and their night howl would be his funeral dirge. Far up, he went into the deepest of the forest. The noise of falling waters came to him as a distant hymn. He sat on the ground to rest, before he made his last climb. Mechanically, he took from his pocket a small book, his testament--his sole remaining bit of property. He opened it, and his eyes fell on some lines which he had penciled on the margin, seemingly, years and years ago. They ran as follows: "'Tis sorrow builds the shining ladder up, Whose golden rounds are our calamities." And the passages to which they pointed read: "My son, despise not the chastening of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye receive chastenings, God dealeth with you as with sons, for what son is he whom the father chasteneth not?" The book dropped from the reader's trembling grasp. It was then that the Angel of Mercy said, "It is enough," and touched the young man's heart. The long pent-up spring burst forth, and Rupert sobbed like a child. By a huge gray rock sheltered by the pines, he uttered his first prayer to God. For a full hour he prayed and wept, until a peaceful spirit overpowered him, and he slept. Rupert awoke with a changed heart, though he was weak and faint. Evening was coming on and he saw the smoke curling from the chimney of a farmhouse half a mile below. Painfully, he made his way down to it. A young man was feeding the cows for the night, and Rupert went up to him, and said: "Good evening, sir; have you any objection to my sleeping in your barn tonight?" The man eyed him closely. Tramps did not often come to his out-of-the-way place. "Do you smoke?" "No, sir." "Then I have no objection, though I don't like tramps around the place." "Thank you, sir." The man moved off, but turned again. "Have you had any supper?" he asked. "No; but I do not care for anything to eat, thank you." "Strange tramp, that," said the man to himself, "not to want anything to eat. Well, go into the shanty and warm yourself, anyway." In the shanty, Rupert found an old stove glowing with a hot fire, by the side of which he seated himself. The night was chilly in that high altitude, and Rupert spread out his palms to the warmth. Inside the house, he heard the rattle of dishes and the voices of women. Then strains of songs floated out to him, and he became an intent listener. Soon from out the humming came two sweet voices, singing. Rupert sat as one spellbound, as the song seemed to melt into his soul: "O my Father, thou that dwellest In the high and glorious place! When shall I regain thy presence, And again behold thy face? In thy holy habitation, Did my spirit once reside; In my first primeval childhood, Was I nurtured near thy side. "For a wise and glorious purpose Thou hast placed me here on earth, And withheld the recollection Of my former friends and birth; Yet ofttimes a secret something Whispered, You're a stranger here; And I felt that I had wandered From a more exalted sphere. "I had learned to call thee Father, Through thy Spirit from on high; But until the Key of Knowledge Was restored, I knew not why. In the heavens are parents single? No; the thought makes reason stare. Truth is reason; truth eternal Tells me I've a mother there. "When I leave this frail existence, When I lay this mortal by, Father, mother, may I meet you In your royal courts on high? Then, at length, when I've completed All you sent me forth to do, With your mutual approbation Let me come and dwell with you." The door opened, and a young woman came out with a small tin pail in her hand. At sight of Rupert she gave a startled cry and backed to the door. Just then the young farmer passed through the shanty and explained that it was only a "traveler" warming himself. The young woman looked steadily at Rupert. The fire shone out from the open door of the stove, and the light danced on the rough board walls, throwing a halo of red around the girl. "What a sweet picture," instantly thought Rupert. Then she slowly advanced again, and, instead of pouring the contents of the pail into a larger dish as was her errand, she placed it on the table by Rupert, and said, smilingly: "Vil you have a drink of varm milk?" "Thank you, thank you." Then she went back. Warm milk! What could be more delicious? Rupert sipped the sweet fluid. How it invigorated him and surcharged him with new life. And given by such hands, with such a smile! It was a glimpse of past glories. In the morning Rupert was asked if he wanted a job. "Yes," was the answer. "Can you work on a farm?" "I've been a farmer all my life," was the reply. "I'm not a tramp, as you understand that term." "Well, stay around today and I'll see what I can do. I want some help, but I cannot pay high wages." "Never mind the wages," said Rupert, "we'll agree on that after a while." The young farmer saw that he had no common tramp to deal with, although he looked rough and travel-stained. "I have been sick for the past few days," explained Rupert, "and if you can trust me, I should like to rest up a bit before I go to work. I'm too weak to do you much good yet." "That'll be all right," was the answer. "I see you need something to eat this morning, even if you weren't hungry last night. Come with me to the house." So Rupert Ames remained with the farmer and did the chores around the house until he became stronger, when he helped with the harder work. He was treated kindly by them all, and it was not long before he mingled freely with the family. During this time Rupert realized that his right senses, as he called them, were coming back to him, and every night he thanked God in vocal prayer for his deliverance from a dark pit which seemed to have yawned before him. The Jansons were newcomers in the West, and had much to learn about farming. Mr. Janson was a Swede who had been in the country twenty years. His wife and her cousin were from Norway, the former having been in the country long enough to become Americanized; it was two years only since the latter had emigrated from her native land, so she spoke English with a foreign accent. Her name was Signe Dahl (first name pronounced in two syllables, Sig-ne). She attracted Rupert's attention from the first. She had a complexion of pink and white, blue eyes, soft, light hair; but it was not her peculiar beauty alone that attracted him. There was something else about her, an atmosphere of peace and assurance which Rupert could feel in her presence. Naturally, she was reticent at first, but on learning to know Rupert, which she seemed to do intuitively, she talked freely with him, and even seemed pleased with his company. Two weeks went by, and Rupert proffered to remain with Mr. Janson and help him with his harvesting. The latter gladly accepted the offer, for he had by this time learned that Rupert Ames could give him many practical lessons in farming. The song that Rupert heard that first evening continually rang in his ears. He remembered some of the words, and, as he thought of them, strange ideas came to him. One evening they were all sitting around the fire in the living room. Rupert had been telling them some of his history, and when the conversation lagged, he asked the two cousins to sing that song about "O my Father." They readily consented. "A most beautiful song," said Rupert at its close; "and so strange. It seems to bring me back for an instant to some former existence, if that were possible. What does it mean: 'In thy holy habitation, Did my spirit once reside; In my first primeval childhood Was I nurtured near thy side.' "What does it mean?" "Signe, you explain it," said Mr. Janson. "You know, you're a better preacher than I am." Signe made no excuses, but went to the little bookshelf and took from it two books, her English and her Norwegian Bibles. She read for the most part from the English now, but she always had the more familiar one at hand to explain any doubtful passage. "I vill do wat I can, Mr. Ames. I cannot read English good, so you must do de reading." She opened the book and pointed to the fourth verse of the thirty-eighth chapter of the book of Job. Rupert read: "Where wast thou when I laid the foundation of the earth? declare, if thou hast understanding. * * * When the morning stars sang together and all the sons of God shouted for joy?" "Yes," said the reader, "that is a great question, indeed. Where was Job? Why, he was not yet born." "Who are de sons of God?" asked Signe. "I suppose we--all of us, in a sense." "Of course; and ve all shouted for joy when God He laid de foundation of de earth; so, ve must have been der, and known someting about it." "Yes, but how could we? We were not yet born." "No; not in dis world; but ve lived as spiritual children of our Fader in heaven." "I don't know about that," remarked Rupert, doubtfully. "Of course you don't. Dat's why I tell you." They all smiled at that. Signe again turned the leaves of her Bible. "Read here," said she. This time it was the first chapter of St. John. He read the first fourteen verses. "Dat vil do; now read here." She returned to the sixth chapter, sixty-second verse, and he read: "What and if ye see the Son of man ascend up to where He was before." She turned to another. It was the twenty-eighth verse of chapter sixteen: "I came forth from the Father, and am come into the world: again, I leave the world and go to the Father." Still she made him read one more, the fifth verse of the seventeenth chapter: "And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was." "Now, vat does it all mean, Mr. Ames?" "I see your point, Miss Dahl. Christ certainly existed as an intelligent being before He came to this earth--yes, even before the world was." "Certainly; our Savior vas himself as ve. He vas born, He had a body as ve, and He also had a spirit. God is de Fader of His spirit and it existed long ago, as you said. Christ is our Elder Broder. Ve are of de same family. If He existed before de vorld, why not ve? Dat's right, isn't it?" "But couldn't Christ have been the only one who had a pre-existence? I believe something is said in your book about the Savior being the only begotten of the Father." "Yes, in de flesh; dat is true, but God is de Fader of all spirits who have come to dis world to take a body. I can find you many passages to prove it." "Well, I have never thought of these things before, but it must be true if the Bible means what it says. That's a grand principle, Mr. Janson." "It certainly is, Mr. Ames. Many people object to it; but I cannot see, if we are to exist in a spiritual state after we leave this body, why we could not have existed before we entered it--but Signe, here, is the preacher. Her only trouble is with the w's and th's. She can't get them right yet." Signe smiled. "No, Mr. Ames, I'm no preacher. It's all so plain to me. De Bible says ve have a Fader in heaven, and I believe it. I also believe ve have 'a moder der,' as de song says. I can't prove it from de book, but I just use my reason on dat." It was a new experience for Rupert to hear a fair lady expound such doctrine. The whole thing charmed him, both the speaker and that which was spoken. A new light seemed to dawn upon him. What if this life was but a school, anyway, into which eternal souls were being sent to be proved, to be taught. "Have you any other quotations on the subject? "Oh, yes; it is full," said she. "When you get time read Heb. 12:9, Jer. 1:4-5, Eph. 1:3-5 and John 9:1-3. I do not remember more now." Rupert took them down, and read them that night before he went to bed. And each day he saw a new horizon; and the sweet-faced Norwegian was not the least factor in this continued change of mental vision. "God bless her," he said to himself, "God has sent her to me for a purpose;" and he began to add to his prayers that he might so live that he would be worthy of the blessings which, seemingly, were coming his way. IX. "Even so faith, if it hath not works, is dead, being alone"--_James 2:17._ Chamogo Valley lies on the edge of the great arid region of America. At the time of Rupert Ames' arrival in the valley, full crops were never certain, and during some years, rain was so scarce that there were no crops at all. The Chicago real estate dealer who had sold Mr. Janson his land had not enlightened him on this fact, and so he had already lost the best part of two years' work by failure of crops. Rupert Ames learned of all this from Mr. Janson, and then he wondered why advantage was not taken of the stream in the bottom of the valley for irrigation purposes. One day--it was near the end of the harvest, and they were pitting their last potatoes--Rupert asked Mr. Janson if the adjoining lands could be bought. "Why, yes," was the reply. "I was offered nearly the whole valley for a small sum, but I have all the land I care to handle. You see, this region would be different if we could rely on the moisture, but we can't, and I am nearly tired of it myself. Do you want to buy me out?" This with a laugh. "Can you raise money enough to buy this whole valley?" asked Rupert seriously. "Yes; I could get it." "Then I am going to propose something to you." Whereupon Rupert pointed out that the rich bench lands on each side of the river could be brought under cultivation, and crops secured every year by bringing the water from the stream in canals, and watering, or irrigating them. Mr. Janson listened with wonder at Rupert's description of Dry-bench reservoir, and how simple it would be to construct canals by which to water Chamogo valley. "This valley can be made to support a good-sized population," said Rupert. "By securing the land and digging canals to it, and then selling it out in farms again--well, if you don't make a hundred per cent on your investment, I am mistaken." They had many talks on the scheme, and at last it was decided to try it. Rupert would supervise the construction of the canals. He would remain during the winter, do what work could be done before the snow came, and then continue the work in the spring. The land was secured at a small outlay. The canal was surveyed and a little digging was done that fall. When the snow came, Rupert rode twenty-one miles to the county seat, took the teachers' examination, received a certificate, and obtained the Chamogo district school for the winter. It was a new experience for him, and a trying one at first. The big boys came to school to get out of the storm, and incidentally, to learn something of the three R's. They were often wild, but Rupert managed them without doing any "licking," the usual mode of discipline. He now wrote to his sister Nina, and told her that he was located for the winter; that he expected to get back to Willowby, but not for a time. So the winter months passed. Rupert studied his own lessons when he was not preparing for his day's work. He made frequent visits to the Jansons, though it was a good three miles' drive. He was always received as a friend, and, indeed, was treated as one of the family. Was it strange that a tie should grow between Rupert Ames and Signe Dahl? Was it anything out of the way that Rupert's trips became more frequent, and that the fair-haired Norwegian looked longingly down the road for the school-master's horse? Rupert did not try to deceive himself. It had been a year only since his experience with Virginia Wilton. He had thought that he never would get over that, but even now he could look back on it with indifference, yes, even with thankfulness. This love which seemed to be coming to him was different from that first experience. He could not explain this difference, but he knew that it existed. Rupert had no misgivings. Signe did not thrill him, did not hold him spell-bound with her presence. No; it was only a calm, sweet assurance that she was a good girl, that he loved her, and that she thought well of him. Their conversations were mostly on serious, but deeply interesting subjects. Signe, in common with her cousin and Mr. Janson, had religious views of her own, which were peculiar, at least to Rupert. Nothing more than the common doctrines of the Christian denominations had Rupert ever heard. Signe knew her Bible well, and she could find wonderful things within its lids, teachings which were new to Rupert, but which opened to him a future, a bright, glorious future, full of possibilities. Besides, they explained to him many of the mysteries of life and answered many of its hard questions. Thus one evening--it was Friday, and he lingered longer on that evening--Mr. and Mrs. Janson were visiting neighbors, and Rupert and Signe were alone. They sat by the kitchen stove, and the blazing pine wood made a lamp unnecessary. Signe had received a letter from home which she had translated to Rupert. Her father had long since forgiven her. The few dollars she sent home now and then multiplied to quite a few _kroner_ by the time they reached Norway, and they helped the struggling family. After old country topics had been exhausted, the conversation had drifted to religious themes, and especially to the doctrine expressed in the song "O my Father;" but they now sat silently looking into the fire. Their chairs were not far apart, and it was an easy matter for Rupert to lay his hand over Signe's fingers that rested on the arm of her chair and draw them closely into his big palm. "Signe," he said, "if we ever lived as intelligent beings in a pre-existent state--and I now can not doubt it,--we two knew each other there. Perhaps we were the closest friends, and I have just been letting my imagination run wild in contemplating the possibilities." "Let me tell you someting--thing. Did I get tha-at right?" "You get the th as well as I, and the w's trouble you no more." "Only sometimes I forget, I was going to say, you remember the first night you came here?" "I certainly do;" and he pressed her fingers a little closer. "Well, I seemed to know you from the first. Though you looked bad and like a tramp, I knew you were not, and I felt as if I had known you before." They were silent again, "reading life's meaning in each other's eyes." Signe filled the stove from the box beside it. "You remember that book you gave me to read the other day, Signe?" "Yes; what do you think of it?" "I have been thinking considerably about it. It sets forth gospel doctrine altogether different from what I have ever heard; still it agrees perfectly with what Christ and His disciples taught. You know, I have always been taught that man is a kind of passive being, as regards the salvation of his soul; that everything has been done for him; that, in fact, it would be the basest presumption on his part to attempt to do anything for himself; that man is without free agency in the matter; that he is simply as a lump of clay, and with little more intelligence or active powers." "I know all about such teachings," said Signe, as she went for her Bible. "They were drilled into me in the old country." "Now," continued he, "I see that such doctrines lower man, who is, in fact, a child of God. I cannot perceive that an Allwise Parent would thus take away the agency of His children. We have a motto in school which says: 'Self effort educates,' and I believe that to be the only principle upon which we can safely grow, if we are to become like unto our Eternal Father." "Yes," answered Signe, "but you must remember one thing, that 'as in Adam all die, even so in Christ shall all be made alive.' The resurrection from the dead comes through Christ without any effort on our part. We were not responsible for Adam's transgression, therefore we are redeemed from its effects through the atonement of Christ, all mankind are, both good and bad--all will arise and stand before God to be judged by the deeds done in the body." "Yes; I admit all that; but it is hardly plain to me what we must do to be freed from our individual sins. We are in the midst of sin. We are in a mortal state and partake of our surroundings. Now, there must be a plan by which we may be rid of these imperfections, for if we are ever to live in the presence of God, it seems to me that we must be pure and holy, without sin." Signe had her book open. "I will read here an answer to your question," she said. "You remember that on the day of Pentecost when the Holy Spirit was given, Peter preached to a large crowd of people. Many of them believed, and being pricked in their hearts, they said: 'Men and brethren, what shall we do?' You know they are not the only ones who have asked that question." "No, you are right." "'And Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.' That's plain enough, isn't it? Words can make it no clearer. When Peter saw that they had faith, he told them to repent, then be baptized for the remission of their sins, then they would get the Holy Ghost." "And the promise was to them and to their children and to them that were afar off. Signe, is it not to us also?" Rupert asked, eagerly, "why shouldn't it be?" "The promise is not limited--it is to you and to me. I, Rupert, have obeyed Peter's word, and have received the promise. You may do the same, and the same blessings will follow. The gospel is a law, a natural law, and oh, such a beautiful one!" "Why haven't I heard this before?" exclaimed he. "Why isn't it written in our books, and taught us in our childhood? Signe, I am a bit bewildered yet." "Rupert," said she, with a smile that had something of sadness in it, "the world is 'Ever learning but never able to come to the knowledge of the truth.' 'Darkness has covered the earth and gross darkness the people.' 'And as with the people, so with the priest.' 'The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.' Is there any wonder that you have not heard these doctrines before? Though you may read about them in the Bible, the world has been without their living presence for many hundreds of years. But a new time has come to the world. The gospel in its fulness and purity has been restored. We read here that John, on the Isle of Patmos, saw that in the latter days an angel would 'fly in the midst of heaven, having the everlasting gospel to preach to them that dwell on the earth.' That angel has come, Rupert, that gospel has been restored; and what I have been telling you are the teachings of that gospel. Man is again endowed with power from on high to preach the gospel and administer its ordinances to those who believe." Rupert listened with deepest interest. He became as a disciple at her feet. They talked far into the night, and when Mr. and Mrs. Janson came home they found them bending low over the fire reading from the "good old book." Their heads were close together, the dark-brown one and the one of soft, silken tresses. X. "I have fought a good fight, I have finished my course, I have kept the faith."--_II Tim. 4:7._ Rupert was now continually thinking of the great questions of life. Never before had he been so stirred in his feelings; never before had he contemplated life in the light which now came to him. His heart was full of love, gratitude, and praise which swelled within him, and seemed to take possession of his whole being. The winter passed, and Rupert closed his school. He came to the conclusion that school teaching was not his forte, though the people were satisfied with his work. He longed to be out digging ditches. He liked it far better, and conjectured that in this world his mission was to make the physical deserts to blossom as the rose. During the summer, Chamogo valley did undergo a change. One side of the valley was brought under irrigation, and a number of farms were sold at a good profit. Mr. Janson did right by Rupert, and together they worked and prospered. And that which now filled Rupert's cup of happiness was the fact that he had rendered obedience to the gospel of Jesus Christ, and had received the promised gifts and blessings following. The light that leadeth into all truth was his. With Signe and her co-religionists, he could now see eye to eye, all having the same glorious hope for the future. One more winter passed; and when nature had spread her robe of green over Chamogo valley, preparations were made for the ceremony that would make Rupert and Signe husband and wife. Rupert longed to see Willowby and Dry Bench once more, so it was decided that after they had visited the Temple of God and had been sealed to each other for time and all eternity, they would take a trip to Rupert's old home. They were married in the Temple. Within its sacred walls they experienced more fully than ever before what still sweetness there is in the ministrations of the Spirit of God. They reached Willowby late in September. He had written Nina when he would be there, and she and her husband were at the station to meet them. There were tears in their eyes at the meeting. "Nina, this is my wife," said Rupert. "Signe, my sister, Mrs. Furns." A number of Rupert's old friends were there who now came forward and welcomed him home. Then they rode through the valley behind two spirited grays. Nina had not changed much, but she declared that had she met her brother on the street, she would not have known him. "What has changed you so, brother?" asked she. "Experience, Nina, experience with the world I have lived a long time in the two and a half years that I have been away--but never mind that now. Everything looks the same hereabouts. I seem to have been absent but a few days. How strange it is! Signe, there you see Willowby, on that rise; quite a town yet. How's Dry Bench, James?" "Much the same, Rupe. No improvements since you left." "And the reservoir?" "As you left it, though it needs repairing badly." In the few moments of silence that followed, Rupert contrasted his condition now with what it was when he left the place. What a change! He was wiser if not much older. And then he had a wife--and he looked lovingly at her as he thought of all she had done for him. As they drove into town, friends greeted him and seemed pleased at his return. Married? Yes; that is his wife. Not so dashing as Miss Wilton, but far more charming, was the general expression. That evening there was quite a social gathering at Nina's. Early next morning, before others of the household were astir, Rupert and Signe went up to Dry Bench. A beautiful morning greeted them. They walked up towards the hill that they might get a good view of the farm, and when they turned, Dry Bench was before them. The trees had grown, but otherwise it was the same scene that he had looked upon many and many a time. The memory of a particular morning came to him--the morning when Miss Wilton's horse had run away. Miss Wilton had never been heard of since she left Willowby. "How beautiful!" exclaimed Signe. "Do you know, Rupert, it reminds me of a scene in Norway. I must make a sketch here before we leave." "Sit down on this rock," said he, "while I tell you something. Here's my overcoat." He made a seat for her and he stood by her side. "Signe, nearly six years ago, I stood here on this spot. I was the owner of the farm that you see. In fact, I dug this ditch. I set out that orchard, I planned and built the reservoir that has made all this possible; and then I stood here, and in the pride of my heart I said: 'All this is mine. I have done it all.' Now I understand that God put me on trial, lent me some of His riches to try me, and then, seeing that I was not in a condition to stand such favors, took them all from me. Yes, it was a blessing in disguise. Darling, for this knowledge I am indebted to you," and he leaned over and kissed her. "There you are wrong again," she said; "what about God above?" "You are right. 'Tis He only who should have our gratitude. You have been but an instrument in His hand. I see it all. O Father, forgive my foolish thoughts." He uncovered his head, as if in prayer. He sat down with her on the stone. The smoke began to rise from the chimneys of the town below, and soon the Dry Bench farm-houses showed signs of life. He pressed her cheek against his own. "Sweetheart," said he, "'When love has blended and molded two beings in an angelic and sacred union, they have found the secret of life; henceforth they are only the two terms of the same destiny, the two wings of one mind. Love and soar.' That is from Victor Hugo; how true it is." After a time they went down to the old home. A Mr. Temming was living there, as a renter. He was not acquainted with Mr. Ames, and was not disposed to show much courtesy, so they left. "What do you think of the place?" he asked. "I like it." "Could you live there?" "All my life, I could. Rupert, I see you in every tree, fence, and ditch." He laughed at that. "I can now buy the place. Shall I?" "Yes, do." "You don't object? Would you really like to live there?" "I think, my dear, that you can do much good here. We ought to live where we can do the most good." And so it was settled. Next day Rupert inquired after the owner of the farm which once was his, and learned that it was in the hands of a real estate dealer. He made his way to the office and knocked at the door, which was partly open. A man was sitting at a desk, but he evidently did not hear, so Rupert stepped into the room, at the same time giving the door another loud rap. Still the man did not hear. "Good morning, sir," said Rupert. The man turned. "Volmer, Volmer Holm, is it you?" "Rupert Ames, I'm pleased to see you. When did you come to town? Have a chair." "Are you in the real estate business?" "I can't hear very well, and you'll have to speak at close range, Rupe." So they put their chairs close together, and Rupert repeated his last question. "Yes, a man must do something; but there's nothing going on now--nothing in our line." Rupert looked in pity at his friend. Quite shabbily dressed he was, and a careworn expression on his face made him look ten years older. He wore glasses, which he pushed up on his forehead, and then took a good look at Rupert. "Well, well, Rupe, and where have you been keeping yourself? An' I've had luck, I tell you--you haven't heard, perhaps?" "No; I haven't. What's it been, Volmer?" "Was getting fifty dollars a week leading the orchestra at the Grand in Chicago, when I got sick. Don't know what it was, Rupe--the doctors didn't know. Got into my ears, and that knocked me--couldn't tell one note from another; so, of course, that let me out. Hard luck, Rupe, hard luck. Tough world this, Rupe. Why God Almighty crams a fellow's head full of music, and then disables him so's he can't make use of it, I don't know--I don't know." Rupert sympathized with his friend, and then told him of his errand. A ray of sunshine seemed to enter the musician's life. The property was for sale, yes, and cheap, dirt cheap; so the transaction was partly arranged, and Volmer Holm went home to his wife and four children with quite a happy heart that day. "It's too bad about Volmer Holm," said Rupert to his sister. "I had not heard of his misfortune. Such a genius in music, too." "Well, I don't know," answered Nina, "it may be all for the best. Rumor had it that he was fast getting into bad ways in Chicago; and some men are better off by being poor, anyway." "Yes, that's so," was all he said. * * * * * Rupert Ames was again the owner of Dry Bench farm, and the next spring they moved into the old home. Mr. and Mrs. Janson came with them to visit, but their interests in Chamogo would not allow of a protracted stay. Signe was already in love with her new home. With her taste for the artistic, she soon had the place comfortable, and Rupert was never more satisfied than when he came in where his wife's adept fingers had been at work to adorn. It was the dear old home to him with an added beauty, lacking only his mother's presence to make it perfect. Then they sent for Signe's family. It was hard for the father to make ends meet in his native land, and Rupert needed just such help as Hr. Dahl could give. In due time they arrived, and were installed in a cottage near Rupert's farm. In peace and prosperity, the days, months, and years went by; and Rupert Ames became a light to the surrounding world, and a teacher of righteousness to his brethren. * * * * * It was the sixth year after Rupert's return that the citizens of the Bench decided to enlarge the reservoir in Dry Hollow. Rupert was given the work to supervise, and he entered upon the task with his usual energy. That morning in September, when he gave his wife the usual departing kiss, the children--four of them, were hanging about his legs and clinging to his coat in great glee. "Now papa must go," said he, as he tried to shake them off. "A kiss, another kiss," "A tiss, some more tisses," they shouted. So he lifted them up, one by one, and kissed them again. Then his arm went around his wife's neck, and he drew her face to his. "Goodbye, sweetheart," said he, "take care of the children, and don't forget me," and he tried to hum a song as he walked to the gate. Signe stood watching him. The tune which floated back to her was, "O, my Father." Then a peculiar feeling came over her, and she sat down crying, while the children climbed over her with questions and comforting words. * * * * * Terrible news from Dry Hollow! A blast, prematurely exploded, had seriously injured some of the workmen, and Rupert Ames had been killed--hurled down the ravine and nearly buried under falling rock. Break the news gently to his wife and children. Do not let them see that bruised, bleeding form. Spare them all you can. Yes; it was all done--all that lay in human power was done; and hundreds of people to whom Rupert Ames had opened up new light, and in the providence of God, had given them a tangible hope of the future, gathered around his body and mingled their tears with those of his children's. Another immortal soul's earthly mission was ended. Life's school had closed for him. Into another sphere he had gone. The Great Schoolmaster had promoted him. And Mrs. Signe Ames, after it all, simply said: "God knows best. He has but gone before. He was my husband for time, he is my husband for eternity. His mission is there, mine is here. In the morrow, we shall meet again." XI. "Go ye into all the world, and preach the gospel to every creature."--_Mark 16:15._ Hr. Henrik Bogstad leaned back in his chair before the fire in great relief. He had just shown out a young man who was distributing religious tracts dealing with some "new-fangled religion" lately imported from America, that land of all new-fangled things. All the day, Hr. Bogstad had been adjusting some difficulties among his tenants, and that evening he was somewhat ill-humored. His treatment of the missionary, was, therefore, harsher than he was wont to treat either strangers or friends. His conscience smote him a little as he thought of what the young American had said. He could find no fault with the religious doctrines advanced, but why should he be bothered with religion anyway? He had cares enough; for a great responsibility had come to him since he had been put in charge of the estate left by his father's death. Just now was the season of gaiety in Christiania, and here he was missing a good many things by his enforced visit to his country home. After musing for some time, he got up and went to the window. Outside, the snow covered everything--the fields, the roads, the frozen lake and river. The houses were half hidden, and the pines on the hill bore up great banks of snow. From the window the view was beautiful in its solemn whiteness. From the white level of the distant frozen lake, broken patches of brown protruded. These were the islands on one of which Signe Dahl had lived. Henrik wondered what had become of her, and where in the big America she had taken up her abode. He had heard that she was well and happy, but further than that he had not set himself to learn. Long ago he had put behind him philosophically his affair with Signe. He had ceased to think of her as anything more than a sweet, yet strange girl who could resist such an offer as he had extended to her. As Henrik was looking out of the window, he saw the young stranger who had visited him less then an hour ago, returning down the road. Just as he was about to pass, Henrik hailed him and asked him to come in again, meeting him at the door. "Come in," he said; "I want to talk with you." The missionary placed his grip on a chair and seated himself on another. "I was somewhat cross with you when you called," said Henrik. "I don't want you to think that I am rude, especially to strangers." "I was not the least offended," smiled the other. "I'm glad to hear it. Now I want you to tell me something about America. I've never been there, though I expect to go some day. I have some friends and a good many relatives over there. From what part do you come?" "I am from Wyoming." "That's away out west, isn't it?" "Yes." "Two uncles of mine live in Minnesota, but that's a long way from Wyoming. Where are you staying here, for the night?" "I am a traveling minister of the gospel and I stay wherever there is an opportunity." "Then you'll stay with me tonight. I am not much on religion, but if you will mix a little information about America with your preaching, I shall be pleased to listen to you." These conditions were easily agreed to. So, after a good supper, the two young men seated themselves comfortably by the shaded lamp on the library table. The missionary spread out his book of views and explained each of the pictures. He told of the great stretch of arid land in western America, of the ranches, of the high mountains, of the fertile valleys made fruitful by irrigation, and of the wonders of the great Salt Lake. "This is the Temple." "Yes; and what is that for?" The purposes of temples were explained. "You say you baptize for the dead?" enquired Henrik, "How is that?" "Well, as I was telling you when I called on you some time ago--" "Pardon me, but I must confess that I did not pay enough attention to what you said to remember. I was thinking about those quarreling tenants of mine. Tell me again." The other smiled good-naturedly, and did as he was asked. Henrik listened this time, and was indeed interested, asking a good many questions. "Now, about the Temple," continued the missionary--"we believe that every soul that has ever lived on the earth, that is living now, or that will ever live must have the privilege of hearing this gospel of Jesus Christ. There is only one name given under heaven by which men may be saved, and every creature must hear that name. Now, the great majority of the human race has never heard the gospel; in fact, will not hear it in this life." "Where, then, can they hear it?" "In the great spirit world. Christ, when He was put to death went and preached to the spirits in prison--those who were disobedient in the days of Noah and were destroyed in the flood; and no doubt the saving power of Christ has been proclaimed in that spirit world ever since. Among those who hear, many will believe. They have faith, they repent of their sins, but they can not be baptized in water for the remission of their sins." "No; of course not." "And yet Christ definitely said that unless a man is born again of water and of the spirit he cannot enter into the kingdom of God. What is to be done?" The listener, leaning over the table, merely shook his head. "Paul speaks in I Cor. 15:29 of some who were baptized for the dead--and that is a correct principle. The living may be baptized for the dead, so that those who have left this world may receive the gospel in the spirit world and have the birth of the water done for them vicariously by someone in the flesh." "This is strange doctrine." "Temples are used for these baptisms. The Latter-day Saints are busy tracing back as far as possible their lines of ancestry, and then they are going into their temples--for they have already four of them--and are doing this work for their dead. In this way is being fulfilled Malachi's prediction that Elijah the Prophet should come before the great and dreadful day of the Lord, 'and He shall turn the heart of the fathers to the children, and the heart of the children to their fathers,' lest the Lord come and smite the earth with a curse. You will find this in the last chapter of the Old Testament." The lamp burned late into the night as these two men sat by it talking; and the conversation was not, as one of them had planned, for the most part about the land of America and its material opportunities. XII. "Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple."--_Luke 14:33._ "I cannot understand him," Frue Bogstad was saying. "His actions are so strange." "It's simply wicked of him," added Froken Selma Bogstad. "He is bringing the whole family into disrepute." The mother did not reply, but turned her face thoughtfully away from the angry daughter. "The boy is completely carried away with this American religion," continued the girl, pacing nervously back and forth in the room. "Pastor Tonset called to see him the other day, and you ought to have heard them! The pastor, as our friend, came to advise him; but do you think Henrik would take any advice? Why, he even argued with the pastor, saying that he could prove the truth of this religion from the Scriptures." "Has he talked to you about it?" "Yes; and he wanted me to accompany him to Osterhausgaden where these people hold meetings. I told him definitely and forcibly that I didn't want him to mention religion to me." "He seems to be in such deep earnest." "And that's the pity of it. It does no good to talk to him. He takes it for granted that he should be persecuted. I believe he is ready to give up everything for this creed that has him in its grasp." A violent ringing of the bell brought Selma to the door. It was Henrik, who had forgotten his latch key. He hung up his hat, wiped the perspiration from his face, for it was a warm evening; then he said cheerily: "Spring is coming; I feel it in the air. I'll be glad to get out to Nordal--there is so much to do this summer--" "Young man," interrupted the sister, "we have been talking about you." "About my wickedness, I suppose." "About your foolishness. It isn't very pleasant for us--what you're doing." "What am I doing? That which is unkind to you, mother?" He placed his arms lovingly around her shoulders, but she sat without replying, her face in her handkerchief. He turned to Selma. "What have I done?" he asked. "Do I drink? Do I gamble? Do I steal? Do I lie? Do I profane? Do I treat any of you unkindly? Am I disrespectful to my mother or my sister?" "You associate with a people known everywhere as the scum of the earth," snapped the sister, as she stood in front of him. "You are disgracing us--the whole Bogstad family--you--but what's the use of talking to you." "Not a bit of use that way, dear sister. Suppose you answer some of my questions. You accuse, but never bring proof. You would rather believe uninformed people than me. You accept hearsay, but will not listen to the truth I wish to tell you. I have asked you to point out some of the bad things taught by the Latter-day Saints, but so far you have never tried. I have invited you to go with me--" "Do you think I would thus disgrace myself to appear in their meetings!" "You will not even read a simple tract; you close your eyes and ears. You push God from you when you say that He does not reveal Himself any more; and so does Pastor Tonset and all his followers. Because I am willing to receive light, even though it comes from a 'sect everywhere spoken against,' I am a bad man. I tell you, my sister, and also you, my mother, I may be looked upon as a disgrace to the Bogstad family, but the time will come when you and all that family will thank the Lord that one member of the family heard the truth, and had courage enough to accept it!" Selma walked to the door, and now passed out without replying. Henrik sat down by his mother, and the two continued to converse in low, quiet tones. The mother's hair was white, the face pinched from much suffering, the hands shrunken. Selma's talk disturbed her, as did that of a score or more of interested relatives; but when she talked with Henrik alone she was at peace, and she listened quietly to what he told her. She was so old and weak and traditionated in the belief of her fathers that she could grasp but feebly the principles taught her by Henrik; but this she knew, that there was something in his tone and manner of speech that soothed her and drove away the resentment and hardness of heart left by the talk of others. "You know, mother," Henrik was saying, "this restored gospel answers so many of life's perplexing questions. It is broad, full of common sense, and mercy. Father, as you well know, was not a religious man. When he died, Pastor Tonset gave it as his opinion that father was a lost soul--" "Father was a good man." "I know he was, mother; and to say that because he could not believe in the many inconsistencies taught as religious truths, he is everlastingly lost, doesn't appeal to me--never did. Father, as all of us, will continue to learn in the spirit world to which all must go; and when the time comes, he will, no doubt, see the truths of the gospel and accept them. And here is where the beauty of true religion comes in: it teaches that there is hope beyond the grave; that salvation is not limited to this life; that every soul will have a chance, either here or hereafter. You, mother, have worried over father's condition. Don't do it any more; he will be all right." He felt like adding that she had more reason to worry over the living, but he said no more. Selma came in with the coffee, and no further discourse was had on religious topics. Although Henrik had quit using coffee with his meals, he occasionally sipped a little in the company of his mother. This evening he took the proffered cup from his sister, who soon withdrew again, and then Henrik and his mother continued their talk. It was along the lines of the old faith, grounded into them and their forefathers since Christianity had been "reformed" in their country. As a boy, Henrik had not been religious, as that term was understood by his people, but nevertheless he had in him a strain of true devotion which the message of the American missionary had aroused. However, this revival within the young man did not meet with the favor of his friends, and he was looked upon as having come under the influence of some evil, heretical power, much to their regret. "Marie is here," announced Selma from the door. Henrik arose. "Where is she? I did not know she was in town." "She is in the east room." "Tell her to come in." "She says she wants to see you alone." "All right. Good night then, mother. Pleasant dreams to you." Henrik found Marie sitting by the open window looking over the tops of the shrubbery in the garden. The light from the setting sun bathed her in its glow, increasing the beauty of an already beautiful face. Henrik stepped up behind the girl and placed his hands under her chin. She did not turn her head. "This is a surprise," he said, "but I am _so_ glad to see you. Did you have a pleasant time at Skarpen?" There was no reply. The young woman still surveyed the garden and the darkening shadows on the lawn. "What is the matter, little girl?" he asked. He felt the trembling of her chin as she removed his hands. "No," she replied, "I did not have a good time." "I'm sorry. What was wrong?" "You were not there--you were somewhere else, where your heart is more than with me--you were, no doubt at Osterhausgade." She hardened her tone as she proceeded. "Oh, I'm not there all the time," he laughed. "You think more of the people you meet there than you do of me, at any rate." "What makes you think so?" "You, and your actions. O, Henrik, could you but hear the talk--I hear it, and people look so strangely at me, and pity me ... I can't stand it!" She arose as if to escape him, walked across the room, then sat down by the center table. He closed the window blind, then lighted the gas, and seated himself opposite her by the table. There was a pause which she at last broke by saying: "I hear that you are actually going to join those horrid people--is that true?" There was another long silence as they looked at each other across the table. "Yes," he said. "Next week?" "That was my intention--yes." "And we were to be married next month?" "Yes--" "Well, I want to tell you, Henrik, that if you join those people the wedding day will have to be postponed." "For how long?" "For a long, long time." "Well--I had thought to be baptized next week; but, of course, I can postpone it." "For good, Henrik--say for good." "No; I can't say that; for a little while--to please you, to let you think a little longer on the matter. I want you to choose deliberately, Marie. There need be no undue haste. I don't want you to make up your mind unalterably to reject me because of the step which I am going to take." "I have already made up my mind." "Marie!" "You must choose between me or--" "Don't say it, don't; you'll be sorry some day, if you do; for the less said, the less there is to retract." Marie arose. "I'm not going to take anything back," she answered with forceful anger. "I thought you loved me, but--I--have been mistaken. I shall not annoy you longer. Good night." He arose to follow her. "You need not come with me," she added. "I shall see Selma, and she will accompany me home--not you." "Very well, Marie." She turned at the door. "Will you not promise?" "Promise what?" "Not to do as you said--not to disgrace--" "Marie, where the light shines, I must follow; where the truth beckons, I must go. I--" With a low cry the girl turned and fled from the room. XIII. "The Lord alone did lead him."--_Deut. 32:12_. One beautiful summer evening, Henrik Bogstad was baptized in the waters of the Christiania fjord. After that, the truths of the gospel appeared clearer than ever, and still whisperings of the Spirit, to which he now had legal right, testified to his spirit that he was in the way of salvation, narrow and straight perhaps, but glowing with a light that comforted and cheered. He told none of his family or friends of his baptism. They had already rejected him as far as they could, and they asked him no questions. His sister would hardly speak to him, and Marie cut him openly. His many uncles, aunts, and cousins were cold and unfeeling. His mother, though feeble, and sinking slowly, was the only one of his family that he could talk to. She seemed to understand and believe him. He felt that in spirit they were one, and he received great comfort from the thought. About Midsummer the mother died. Then Henrik spent most of his time at Nordal. There was peace in the solitude of the pine-clad hills, there was comfort in the waving fields of grain and the clear-flowing streams. The lake spread out to his view from his window, and he gazed at its beauty, sometimes his mind wandering from the Dahl home on the island westward to unknown America. And America had a new meaning for him now. Before, it had been simply a new wonder-land, with untold possibilities in a material way; but added to this there was now the fact that in America the Latter-day Zion was to be built; there the people of God were gathering, were building temples, preparatory to the glorious coming of the Lord. Henrik soon caught the spirit of gathering, but he quenched it as much as possible. His brethren in the gospel advised him to remain where he was and do his full duty to his sister and their interests. This he tried to do. He would not quarrel with Selma, but was exceedingly patient and considerate. He would "talk religion" with any of his friends who expressed a desire to do so, but he would not contend. Henrik mingled more freely with his tenants at Nordal, and they soon became aware of a change in him. He gave them good treatment. Sometimes, there were Sunday services in the large parlor of the Bogstad residence, and the people were invited to attend. They turned out, it must be admitted, more because of Hr. Bogstad's invitation than because of any enthusiasm on their part. Henrik, during this period of comparative loneliness, read much. He always carried a book in his pocket when out among the hills and fields, and many a moss-covered stone became his reading table. He had procured a number of English books which he delighted in, for they brought to him much that had not yet been printed in his own language. After the harvesting was over that summer, Henrik directed his attention to another line of work, pointed out to him by the New Light. He gathered the genealogy of his forefathers. His was a large family, and when he searched the old church records at Nordal, at Christiania, and at a number of other places he found that the family was an old and prominent one, reaching back to the ancient Norsemen. He derived a peculiar satisfaction in this work, and he extended his researches until he had a large list of names on his mother's side as well as on his father's. "Among these there are many noble and true," thought Henrik. "Many will receive the gospel in the spirit world, and all will have the opportunity. I shall have the necessary earthly work done for them. If my labors for the living will not avail, my dead ancestors shall have their chance. Who knows but even now the gospel is being preached to them, and many of them are looking eagerly for someone to do their work for them." The thought filled him with enthusiasm. The following spring Selma married, which left Henrik quite alone. He met Marie at the wedding festivities. She was silent and quiet. He made no strong efforts to win her back to him, so they drifted apart again. Then Henrik arranged his affairs so that he could remain away for some months. He said he was going to America to visit his uncles in Minnesota,--and yes, very likely he would go farther west. His friends shook their heads misgivingly, but he only smiled at their fears. Henrik sailed from Christiania in company with a party of his fellow-believers, and in due uneventful time, landed in the New World. He found America a wonderfully big and interesting country. He went directly westward first, crossing the great plains and rugged mountains to the valleys beyond. Here he found and visited many of his former friends. He lived with the Latter-day Saints in their homes, and learned to know their true character and worth. Then he saw the temples in which the Saints were doing a saving work both for the living and the dead. While in conversation with some of the temple workers, he told them of what he had in the way of genealogy, which they commended highly, telling him that he had an opportunity to do much good for his family. "I am glad to hear you say that," replied he, "for you know, this work for the dead was what first impressed me in the gospel. It came to me naturally, it seems, for I had no trouble in accepting it." Henrik learned much regarding the manner of procedure in this temple work. He could do the work for the male members of his family, but a woman must officiate for the female members. This was the true order, he found. "Your sister or your wife or any other near relative would be the person to help you in this," said his informant. Henrik shook his head. "I am the only member of the family that has received the gospel," he replied. "Then, of course, any other sister in the faith will do; but the blessings for doing this work belongs to the nearest kin, if they will receive it. Have you no relatives in America?" "Yes; a lot of them are up in Minnesota, but none that I know are Latter-day Saints--but I'll go and find out," he added as an afterthought. And that is what Henrik did. Within a month he was on his way. He found his Uncle Ole living not far from St. Paul. He was a prosperous farmer with a family of grown-up sons and daughters who were pleased to see their kinsman from the homeland. All the news from all the family had to be told from both sides. Henrik was shown the big farm with its up-to-date American machinery and methods. He was driven behind blooded horses to the city and there introduced to many people. They knew that Henrik was a person of some importance back in Norway, and they wanted to show him that they also were "somebody." That seemed to be the principle upon which they lived. The father and mother still belonged to the Lutheran church. The three daughters had joined a Methodist congregation because their "set" was there. The two boys attended no church. Henrik was disappointed. He saw plainly that here was no help for him. All these were entrapped by the world. At first, Henrik said nothing about his own religious faith, but after a time he spoke of the subject to one of his girl cousins. She was not the least interested. He tried another with the same result. Then, one day at the table, he told them all plainly what he believed and what he was called. They were merely surprised. "That's all right," said his cousin Jack who voiced the universal opinion, "we live in a free country, you know, where one's religion isn't called into question." Henrik's other uncle lived in the city. He was a mechanic, having worked for years in the railroad shops. Some months previous he had been discharged, and since then he had operated a small "tinker" shop of his own. Uncle Jens lived in a small rented house. Uncle Ole's visits to his brother were far between. "Brother Jens is shiftless," Uncle Ole said. Henrik was, however, made welcome in the humble home, and he soon found the family a most interesting one. His uncle was a religious man, having, as he put it, "got religion" some years ago at a Baptist revival. He had joined that church and was an active member in it. The wife and some of the children were devout believers. They indulged in long family prayers and much scriptural reading. This branch of the Bogstad family called the wealthy farmer and his children a "godless lot." Uncle Jens' oldest daughter, one about Henrik's own age, did not live at home, therefore he did not see her. He was getting well acquainted with the others, but Rachel he did not know. "I must meet Rachel, too," he said one day to his uncle. "Where can I find her?" "She works in a down-town department store; at night she stays with some friends of hers. The fact is that Rachel is peculiar. She is not one with us. She has been led astray--" "Oh!" cried Henrik. "She is not a bad girl--no, no; but she has been led away into a false religion, and as she will talk and argue with us all, I thought it best that she stay away from our home until she comes to her senses; but--" "What is this religion that has caused her to err so badly?" "Why, she calls herself a Latter-day Saint." "What!" "Yes; I've tried to reason with the girl, but it's been no use." "I want to see her--now, today," said Henrik. "Give me her address." "Shall I go with you?" "No, I can find her,--you need not bother." Henrik obtained the proper directions, and set out immediately. Was there then one other of his family that had received the gospel--one that could help him? He boarded a car, getting off at the store. Going to the department in which she worked, he asked the floor-walker where he could find Miss Bogstad. Then he saw her behind a counter, resting for a moment, unoccupied. Though she was an American, Henrik could see the Norwegian traits in his fair cousin. She was of the dark type, with round, rosy lips and cheeks, and heavy, brown hair. "I am your cousin Henrik from Norway," he said as he shook her hand. Her smile burst into a soft, merry laugh as she greeted him. "I am glad to see you," she said. "I heard you were here, but thought perhaps I might not get to meet you." He held her hand a long time, as he looked into the pretty, sweet face. Had he been an American, he would, no doubt, have kissed her then and there; but being a Norwegian, he only looked his wonder and pleasure. They could not talk much because customers had to be served; but Henrik lingered until closing time, saying he would walk home with her that they might talk. She expressed her pleasure at the proposition; and promptly at the closing gong, she donned her wraps and joined him. The day was warm, and he suggested a walk around by the park, where they might sit down on a bench under the trees. It was a difficult matter for seriously minded Uncle Jens and his family to laugh, and even a smile was seldom seen on their faces; but here was one who seemed bubbling over with merriment--one whose countenance shone as if from an inner light of happiness. "Rachel," said Henrik, "your father has told me about you." "Yes," she replied with sobering face, "they think I am a very bad girl,--but--" "Look here cousin, don't make any apologies. I know, and understand." He asked her some questions about herself, all of which she answered frankly. Then he told her about himself, which she first met with an astonished stare. He narrated his experiences in Norway, of his trip westward, and the real purpose of his coming to Minnesota. She heard his story with alternating smiles and tears, as it touched her heart. They sat thus for a long time, oblivious to the singing birds above, of the curious passers-by, or the fast falling night. They walked home in the lighted streets, and it was late when he bade her goodnight at the gate. The next day Henrik had a talk with Uncle Jens which ended in the uncle's closing with a bang the open Bible on the table out of which they had been reading, and then in uncontrolled rage ordering his nephew out of the house. Henrik tried to make peace with his uncle, but it proved useless, so he took his hat and left. Henrik met Rachel again that evening, and again they sat on the bench under the trees. Once again they became lost to all outward disturbances in the deep concerns which brooded in their hearts and found utterance in their speech. "I shall remain here a few days more," said he in conclusion, "because I want to get better acquainted with you; and then we must talk over our plans further. Then I shall go back to Norway. In a few months I shall come back, and we two shall go westward where the Temples are, and there begin the work that is ours--the work that the Lord has called us to do. What do you say to that?" "Thank you," she replied simply, and with her usual smile; "I shall be ready." XIV. "Rend your heart and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness."--_Joel 2:13._ On Henrik's arrival in Norway, the harvesting was in full swing, and he busied himself with that. His friends, some of whom were surprised at his return, asked him what he had found in America, and he told them freely. Had he discovered the delusion in his American religion? No, he replied, his faith had been made stronger. Selma had relented somewhat, she making him welcome at her home in Christiania. Here he also met Marie. Henrik treated her as a friend with whom he had never had differences. When she saw him back again, browned and hardy, but the same gentle Henrik, Marie wondered, and by that wonder her resentment was modified, and she listened to his accounts of America and his relatives in Minnesota with much interest. As he spoke with an added enthusiasm of his cousin Rachel, the listeners opened their ears and eyes. He told them freely of his plans, and what he and Rachel were going to do. "Yes," he said, "I can see the hand of the Lord in my finding Rachel."--Marie had her doubts, but she said nothing.--"It is all so wonderful to me, and I am only sorry that you folks can't see it!" But they replied nothing. Henrik wrote often to Rachel, and the letters which he received in reply he usually handed to Selma, and Marie, if she was present. They pronounced them fine letters. "She must be a jolly girl," they said. "She is," he affirmed; "the most religious and yet the merriest girl I have ever met. That seems a contradiction, but it isn't." Then he went on explaining, and they could not help listening. Henrik studied the two young women to see what impression he might be making. On Selma there was very little, but he believed Marie was overcoming some of her prejudice. Selma told him that Marie loved him as much as ever, and that if he deserted her, it would break her heart. "But Selma," he exclaimed, "I have never deserted her. It was she who broke the engagement." "How could she do otherwise;--but she has been waiting, and will still wait in hope." "I, too, shall do that," he said. * * * * * That fall Henrik again sailed for America. Going westward by way of Minnesota, he called for Rachel and took her with him. In one of the Temple cities they found lodgings with some of his friends, and then they entered upon their work for their ancestors. Henrik had a long list of them, and so they were kept busy nearly all the winter. At the end of three months, Henrik asked Rachel if she was tired and wanted a rest. "Oh, no," she said; "I believe I can do this work all my life. It isn't always easy, but there is so much joy and peace in it. I believe the angels are with us, and I don't want better company." And so these two were very much contented. They sent letters home telling of the "glorious" time they were having, and the work they were doing. At the opening of spring, Henrik left Rachel to continue the work, he having to go back to Norway. He asked her if she desired to return to her folks in Minnesota, but she said no, not yet. The early spring months found Henrik in Christiania. He made a trip to Denmark on genealogical research which proved quite successful. The first of June found him back to Nordal. Midsummer Night came clear and cool. Henrik was in Christiania, and was to be one of a party to spend the night on the hills above the city. Marie was not with them, and Henrik enquired the reason. "She is ill," said Selma. "Ill? Where is she?" "At home. I think you should go and see her." "Does she want me?" "Yes." Henrik excused himself from the party and went immediately to Marie. He found her on the veranda, reclining on a couch. The lamp-light from an open window fell on a pale face, startling in its changed expression. He silently took her hand, her fingers tightening in his grasp. She looked him steadily in the face, her swimming eyes not wavering. Then Henrik knew that he loved this girl yet. For a long time he had tried to forget her, tried to root out his love for her, tried to think that she was not for him. "I'll not try again," he had thought, "for twice now have I been disappointed;" but now a flood of compassionate love engulfed him, and he, too, clung to the fingers in his grasp. "I am sorry to see you like this," he said, "what is the matter?" "I don't know." "Doesn't the doctor know?" She shook her head with a faint smile. "Sit down, Henrik, I want to talk to you," she said. He took the low chair by her side. The mother looked at them from the door-way, but did not come out. "I want you to forgive me," she said. "That has been done long ago." "Thank you--now listen. I have been wrong, wickedly wrong, it seems to me--listen! I have not been honest, neither with you, nor myself, nor with the Lord--which is the worst of all. I understood much that you taught me of the restored gospel--It seemed so easy to my understanding; but my pride was in the way, and I would not accept the light. I pushed it away. I kept saying to myself, 'It isn't true,' when I knew all the time that it was. That's the sin I have committed." "My dear--" "You remember that book you asked me to read? Well, I read it through, though I led you to believe that I did not. It is a beautiful book, and true, every word. * * * Perhaps you will not believe me when I tell you that I have been a number of times to your meetings in Osterhausgade. Once when you were there--I thought you would see me," she smiled. "And I could find no faults, though at first I went looking for them * * * Now, I've told you. You have forgiven me, you say; but will the Lord?" "Yes; the Lord is good." "When I get better--if I do--I am going to join the Church as you have done. That is the right thing to do, isn't it?" "Yes." "And then, may I go to where you and your cousin Rachel are working for the dead? When--when are you to be married?" "Married? To whom?" "Why, to your cousin Rachel. Are you not going to marry her?" "Certainly not--never thought of it for a moment." "Oh, dear, I must have made another mistake. Forgive me." She lay back on her cushions. "Marie, when I get married, it's you I want for my wife. I have told you that before, and I haven't changed my mind. You shall be mine, if you will come back to the sweet days of long ago. Will you?" He leaned over the couch, and she drew his face to hers. "Yes," she whispered. At the end of an hour's conversation wherein much had been said, Marie asked: "May I go with you to the temple and there help you in the work you are doing? I believe I could help a little." It was at that moment that the curtain lifted from the eyes of the mortal, and Henrik saw for an instant into the pre-existent world. A group of spiritual beings was eagerly engaged in conversation, and from out that group he heard the voice of one answering Marie's question. "Yes; I think so; but we shall see." XV. "A friend of mine in his journey is come to me."--_Luke 11:6._ The next time Henrik went to the valleys of the mountains in western America, Marie accompanied him. They were married in the Temple, made man and wife for time and eternity by the authority of the Priesthood. That event was among their supremely happy ones. Rachel witnessed the ceremony, and the smile on her face was sweeter than ever. After that, Marie helped in the temple work as she had desired. The three then labored together until Henrik's list of names was nearly exhausted. After a very pleasant visit among friends, Henrik and Marie went back to Norway and to Nordal. They made a new home from the ancient one on the hillside by the forest, and for them the years went by in peace and plenty. Sons and daughters came to them, to whom they taught the gospel. In time many of his kin also believed the truth and accepted it, and thus the seed that was sown in humility, and at first brought but small returns, gave promise of a bounteous harvest. Once every four or five years, Henrik and Marie visited the Saints in the West, and spent some time in the temple. These were happy times for Rachel, who continued to live alone, not making many intimate acquaintances. Henrik was glad to provide for her simple necessities, so that she could continue her life's work in behalf of the dead. Rachel did not marry. Once in Minnesota, a young man had made love to her, but she could not return that love, so she was in duty bound not to encourage him. Rachel was hard to get acquainted with, a number of young men had said. She was always happy and smiling, and yet a closer knowledge of her character disclosed a serious strain that puzzled her admirers--for Rachel had admirers. A number of times good men had been about to make love to her in earnest, but each time some strange feeling had checked them. The young woman was "willing" enough but what could she do? There was without doubt a "man" for her, but she could not go in search of him. As the years went by, and with them her youth and somewhat of her beauty, she was often sad, and sometimes heart-hungry; and at such times she found no peace until she had poured out her heart to her heavenly Father, and said, "Thy will be done--but make me satisfied." After an absence of three years Rachel visited her home in Minnesota. She was received kindly, the parents being no doubt grateful that she had escaped alive from the clutches of those "terrible people" whom she had been among. She could still smile and be happy, be more patient than ever, taking in good part the ridicule and sometimes the abuse directed toward her. She talked on the gospel with those who would listen, and after a time she found that she was making a little headway. Her father, at the first, told her emphatically that she was not to "preach her religion" in his house; but he would sometimes forget himself and ask her a question, which in being answered would lead to a gospel discourse. Then, awakening to what was going on, he would say, "That will do. I thought I told you that we wanted none of your preaching," at which Rachel would smilingly look around to the others who were also smiling at the father's inconsistencies. During this visit the good seed was planted, from which in due time the Lord gave an abundant harvest from among the Bogstad family and its many ramifications. One day in the temple Rachel met Signe Dahl Ames. It was Rachel's custom to keep a lookout for sisters who were new to the work that she might assist them. Signe had not been in the Temple since the day she was married, and now she had come to do some work for her family. Rachel met her in the outer room with a pleasant greeting. "I am Sister Bogstad," she said; "and what is your name?" "Bogstad, did you say--why--why, my name is Ames." "Yes, Bogstad," replied Rachel, noticing the sister's surprise. "We haven't met before, have we?" "No; I think not. The name is not common, and I used to know a gentleman by that name--that's all." "You're a Norwegian," said Rachel. "Yes." "So am I; though I was born in this country, it may be possible that I belong to the family which you know." "I used to know Henrik Bogstad of Nordal, Norway." "That's my cousin. We have been doing work here in the temple." Signe was greatly surprised, and Rachel led her to a corner where they talked freely for some time. During the day they found occasion to continue their conversation, and that evening Signe went home with her new-found friend. This was the beginning of a beautiful friendship. Rachel knew enough of Henrik's little romance with Signe to make the acquaintanceship unusually interesting; besides, there came to be a strong affinity between the two. Rachel accompanied her friend to Dry Bench, and there soon became "Aunt Rachel" to Signe's four beautiful children. Then she wrote to Henrik, telling him of her wonderful "find." He replied that at their next visit to America, they would surely give Dry Bench a call. Henrik, Marie, and two of the older children came that fall when the peaches were ripe and the alfalfa fields were being cut. And such delicious peaches, and such stacks of fragrant hay they found! Amid the beautiful setting of the harvest time, their several stories were told, in wonder at the diverging and the meeting of the great streams of Life. The Bogstad children practiced their book-learned English, while the Ames children were willing teachers. The boys bathed in the irrigation canal, rode on the loads of hay, and gorged themselves with peaches. The girls played house under the trees. And were it part of this story, it might be here told how that, later, Arnt Bogstad and Margaret Ames loved and mated--but it is not. Henrik and Marie lived happily together for twelve years, and then Marie was called into the spirit world. Henrik was left with five children, the youngest but a few months old. With ample means, he could obtain plenty of household help, but money could not buy a mother for his children. A number of years went by, bringing to Henrik new and varied experiences. Then on one of his visits to the West he found another helpmate for himself and children--a kind-hearted, sweet-souled young woman, born of Danish parents, and reared among the Saints in the valleys of the mountains. Then the westward call became so strong that Henrik disposed of most of his interests in Norway and moved with his family to America, taking up his abode in a town not far from Dry Bench. Here they enjoyed the association of the Saints, and his children had the advantage of companionship of children of the faith. Time, and the world with it, sped on. Peace and prosperity came to the people of this story. As years were added to years, their good works increased, until the Lord said to each of them, Enough. Then in their own time and place, they passed into the Paradise of God. PART THIRD Ye worlds of light and life, beyond our sphere; Mysterious country! Let your light appear. Ye angels, lift the veil, the truth unfold, And give our seers a glimpse of that bright world; Tell where ye live, and what is your employ, Your present blessing, and your future joy. Say, have you learned the name, and tuned the lyre, And hymn'd the praise of Him--the great Messiah? Have love's emotions kindled in your breast, And hope, enraptured, seized the promised rest? Or wait ye still the resurrection day, That higher promise of Millenial sway? When Saints and angels come to earth again, And in the flesh with King Messiah reign? The spirits answered as they soared away-- "We're happy now, but wait a greater day, When sin and death, and hell, shall conquered be, And earth, with heaven enjoy the victory." --_Parley P. Pratt._ I. "They shall be gathered together as prisoners are gathered in the pit, and shall be shut up in prison, and after many days shall they be visited."--_Isaiah 24:22._ The Lord God created all things "spiritually before they were naturally upon the earth." He created "every plant of the field before it was in the earth, every herb of the field before it grew." Before this "natural" creation "there was not yet flesh upon the earth, neither in the water, neither in the air;... but spiritually were they created and made according" to the word of God. In this second or "natural" creation all things were clothed upon by earthly element, or in other words, the spiritual was materialized so that it became discernible to the natural senses. The spiritual and the natural are, therefore, but different states of the same forms of life. In the natural world there are men, women, beasts of the field, fowls of the air, and vegetation in boundless and varied forms. These exist before the natural is added upon them; they exist after the natural is laid down by the death of the body. In like manner we find in the spirit world men, women, beasts of the field, fowls of the air, and vegetation in boundless and varied forms. These things are as natural there as they are in earth-life. They appeal to spirit nature the same as the "natural" prototype appeals to the mortal senses; and this is why we may speak of our earth-known friends who are in the spirit world and of their surroundings in the manner of mortality. And what a big world it is! Here are nations, tribes, races, and families much larger than in earth-life, and just as varied in all that made them different in mortality. Here, as in all of God's creations, like assemble, dislike keep apart; "for intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy, and claimeth her own." The righteous in Paradise have no desire to mingle with the wicked in the regions of darkness; therefore they go there only as they may be called to perform some duty. To the industrious there can be no true pleasure or rest in idleness; therefore, Paradise furnishes employment to all its inhabitants. A world of knowledge is open to them into which they may extend their researches. Thus they may continue in the ever-widening field of learning, finding enough to occupy their time and talents. An arrival in the spirit world brings with him just what he is when he leaves mortality. The separation of the spiritual part of the soul from the earthly body does not essentially change that spirit. A person takes with him the sum total of the character he has formed up to that time. Mortal death does not make a person better or worse; it simply adds to him one more experience which, no doubt, has a teachable influence on him. At death, no person is perfect, even though he is a Saint, and passes into the Paradise of God. There he must continue the process of eliminating the weaknesses which he did not wholly overcome in earth-life. Death will not destroy the tendency to tell untruths, or change the ungovernable temper to one which is under perfect control. Such transformations are not of instant attainment, but are the result of long, patient endeavor. As there are gradations of righteousness and intelligences in the spirit world, there must be a vast field of usefulness for preaching the gospel, training the ignorant, and helping the weak. As in the world of mortality, this work is carried on by those who have accepted the gospel and who have conformed their lives to its principles; so in the spirit world, the righteous find pleasant and profitable employment in working for the salvation of souls. And as they work they must needs talk of the glories of the great plan of salvation, made perfect through the atonement of the Lord Jesus. That which they look forward to most keenly, that about which they talk and sing most fervently is the time when they also shall follow their Savior through the door of the resurrection which He has opened for them,--when their souls shall be perfectly redeemed, and they shall be clothed upon with a body of the heavenly order, a tabernacle incorruptible and immortal with which to go on into the celestial world. Though the future is most glorious to these people, the past is also bright. The hopes of the future are well grounded on the facts of the past. An ever-present theme is that of Christ's first visit to the spirit world, when, having died on the cross, He brought life and light and immortality to the world of spirits, entering even into the prison house where the disobedient had lain for a long time, and preached the gospel to them. And among these who gloried both in the past and in the future were Rupert and Henrik. Often they conversed on themes near to their hearts: "It must have been a place of darkness, of sad despairing hearts, that prison house, before Christ's visit to it," said Rupert. "There, as in a pit, dwelt those who in earth-life had rejected the truth, and who, sinking low in the vices of the world, permitted themselves to be led captive by the power of the evil one. Noah in his day preached to them, but they laughed him to scorn and continued in their evil ways. Others of the prophets in their generations had warned them, but without avail; so here were found Satan's harvest from the fruitful fields of the earth." "I can well imagine that long, long, night of darkness," added Henrik. "No ray of hope pierced the gloom of their abode. The prison walls loomed around and above them, shutting out any glimpse of heaven. These had rejected the truth, which alone can make men free. They themselves had shut out the light when it would have shone in upon their vision. They had chosen the evil, and the evil was claiming its own. Outside the prison were their fellows who had chosen to do the right, basking in the light of a clear conscience, enjoying the approval of the Lord. These faithful ones were going on to eternal perfection. How long would it take the prisoners, if they ever were released, to overtake those ahead? Between these was a great gulf fixed, which, in the ordinary order of things, could never be lessened or bridged." "But at last the time of mercy and deliverance came. I remember how the events of the time have been described to me. Just before the coming of the Lord, a peculiar, indescribable tremor ran through this spirit world as if one pulse beat through the universe and that pulse had been disturbed. The spirits in prison looked in awe at one another, many crouching in terror, fearful that the day of judgment had come. The vast multitude of the ignorant wondered what the 'peculiar feeling' could mean. The righteous, who had been looking wistfully for some manifestation of the coming of the Lord, whispered to each other, 'The Lord is dying for the sins of the world!' "Yes; the prophets of every dispensation had labored faithfully to prepare the world of spirits among whom they lived for the coming of the Lord and Savior. There were Adam, Noah, Abraham, with those who followed them; there were Lehi, Nephi, Mosiah, and the others of their race; there were the prophets who had lived among the lost Ten tribes; these had all been valiant in earth-life, and were faithful yet in the spirit world. The burden of their message in mortality had been the coming of Christ the Redeemer, and now they still looked forward with the eye of faith to Him who should die for the sins of the world, and who should deliver them from the bondage of the grave. They understood that the body of flesh which had been given them in mortality was necessary for their full salvation. Christ would bring to pass the resurrection, so that bodies would be restored to them, not corruptible as before, but perfected, immortal and glorious, a fit tabernacle for the immortal spirit with which to go on into the eternal mansions of the Father." "But oh, that time, brother, when the Son of God was dying on the cross! While the earth was shrouded in darkness, and the bulk of it trembled in sympathy with the death throes of its Maker, the spirit world also received the imprint of the terrible event on Calvary as for a moment the whole spiritual creation lay in tense expectancy. The usual occupations were suspended. Speech became low and constrained. Songs ended abruptly, and laughter ceased. There were no audible sobs, neither sighing. Bird and beast were stilled, as if the end had come, and nothing more mattered. Then, in a little while, the tenseness relaxed, and everything went on as before, though much subdued. The righteous in the Paradise of God quietly gathered themselves together in their usual places of worship. They clasped each other's hands, and looked with trembling gladness into each other's faces. There was no fear here: they were ready." "And then His actual coming! That which had been fore-ordained from before the foundation of the world was about to be fulfilled; that which had been the theme of the prophets from the beginning was at the door; that which the seers of all times and nations had beheld in vision was now to be realized; that about which poets had sung; that for which every pure heart had yearned; that for which the ages had waited, was now here! A feeling of sweet peace filled the righteous, which expressed itself in songs of praise and gladness. Thus they watched and waited." "Then Jesus stood in their midst, and they beheld the glorious presence of their Lord. Then there came to their hearts a small, sweet, penetrating voice, testifying that this was Jesus Christ the Son of God who had glorified the name of the Father; who was the life and the light of the world; who had drunk of the bitter cup which the Father had given him; and had glorified the Father in taking upon Himself the sins of the world, in which He had suffered the will of the Father in all things from the beginning. The multitude fell down at his feet and worshiped." "I have been told that as Jesus entered the prison of the condemned in the spirit world, a murmur of greeting welcomed Him. It was timid and faint at first, but it increased in volume and force until it became a shout. "'Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors.'" "'Hail, hail, to the Lord.'" "'And the King of Glory shall come in.'" "'Who is the King of Glory?'" "'The Lord, strong and mighty.'" "'The Lord, will not cast off forever; but though He cause grief, yet will He have compassion, according to the multitude of His mercies.'" "'I will not contend forever, neither will I be always wroth.'" "'Come and let us return unto the Lord: for He hath torn and He will heal; He hath smitten and He will bind us up.'" "'I will heal their back slidings, I will love them freely; for mine anger is turned away.'" "'Who is a God like unto Thee, that pardoneth iniquity. He retaineth not His anger forever, because He delighteth in mercy.'" "'Say to the prisoners, Go forth; to them that are in darkness, show yourselves. I am He that liveth and was dead; and behold I am alive forevermore, anew: and I have the keys of hell and death.'" "And thus the gates were lifted, and the King of Glory entered. And what a radiance shone in the gloom! The shades of darkness fled, the chains of error dropped asunder, the overburdened heart found glad relief, for the Lord brought the tidings of great joy to the spirits in prison, offering them pardon and peace in exchange for their broken hearts." "Then they sang: '"Hark, ten thousand thousand voices Sing a song of Jubilee! A world, once captive, now rejoices, Freed from long captivity. Hail, Emanuel! Great Deliverer! Hail, our Savior, praise to thee! Now the theme, in pealing thunders, Through the universe is rung; Now in gentle tones, the wonders Of redeeming grace is sung."' "For three days, as counted by earth-time, the Redeemer ministered in this spirit world, preaching the gospel, giving instructions, and making plain the way of His servants to follow. Joy and gladness filled many hearts. Then, when the time had fully come, the great Captain of Salvation led the way against the enemy of men's souls. He laid low the Monster that had for ages kept grim watch at the Gates of Death. He broke through the grave to the regions of life and light and immortality. The Hope of Ages thus went forth conquering; and those who followed Him through the resurrection from the dead sang: "'Death is swallowed up in victory! O, death, where is thy sting? O grave, where is thy victory?'" II. "Whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting."--_Gal. 6:7, 8_. In the spirit world are Rupert, Signe, Henrik, Marie, Rachel and all our friends in their time and place. These are employed in joyous activity, as they see their field of usefulness continually widen. Rupert had done a great work before the others had come. He had preached the gospel to many people, mostly his ancestors, among whom there had been at the time of his arrival among them an awakening and a desire for the truth. He had traced his family back to those who on earth had been known as the Pilgrim Fathers, thence through many generations to the Norsemen of northern Europe. His wife's family he had also searched out, and he had discovered, greatly to his delight, that her family and his met in a sturdy, somewhat fierce, Viking chief. Rupert had sought him out, and had told him of Christ and His gospel--and the Viking had been willing to be taught. When Signe had come, Rupert had brought her to visit her many-times-great-grandmother, who was a beautiful flaxen-haired, blue-eyed woman, whom Signe herself somewhat resembled. Then when Rupert met and became acquainted with Henrik, Marie, and Rachel, he told them of what he had done, and how that their vicarious work for the dead had fitted so nicely in with his preaching, in that many of those for whom they had been baptized were those whom he had converted. "We have been working in harmony and in conjunction," exclaimed Rupert, "and God's providence is even now clearly justified." What joy was there when Henrik and his friends met those for whom they had performed the necessary earthly rites! Many of these had long ago believed the gospel, and their hearts had been turned to their children--their descendants living on the earth--that they would remember their fathers who had gone before; and these were overjoyed when they met their "saviors," as they called them. Then, there were others who had not accepted the work done for them, and these were, naturally, not so enthusiastic in their greetings. Others there were who were yet in ignorance of Christ, of His plan of salvation, and the work that had been done for them. These would have to be taught and given a chance to accept or reject what had been done. "You enjoy a happiness that does not come to me," said a brother to Henrik, "in that you receive the love and joyous greetings of those for whom you did work in mortality." "Had you no opportunity to do such work?" asked Henrik. "Yes; but I had no names of ancestry, and the truth is, I did not try to get any." "You did not do all in your power?" "No; I was careless in the matter." "If you had only tried, the way would have been opened. That is a true principle. We do not know what regions of usefulness lie before us if we do no exploring." Signe and Rachel were closely associated, and they performed missions together to their less enlightened sisters whose condition was not so favorable. These were of the frivolous and foolish women who had been taken captive by earthly things. All their treasures had been of earth, so on earth they had to be left, for none could be taken into the spirit world; these, therefore, were poor indeed. They had nothing with which to occupy themselves: in earth-life, wealth, fashion, the gratification of depraved appetites and passions, and the pampering of worldly vanities had been their chief concern; and now that earthly things were no more, these women were as if lost in a strange world, having no sure footing, groping about in semi-darkness, hungering and thirsting, but finding no means by which they might be satisfied. They laughed and appeared to make merry because it was their nature so to do, but their laugh was empty, and their merriment rang hollow and untrue. "I am more than ever thankful," said Signe to Rachel when they had labored long with a group of frivolous women, "that the gospel reached us in earth-life." "And that we accepted it," added Rachel. "Yes; many of these sisters of ours are not evil; they are just weak,--empty of good. Their earthly training was at fault. And then some of them have told me that they were very much surprised to find that death had not worked a transformation in them: they have still the same feelings, desires and thoughts as before." "Some foolish things were taught in earth-life," said Rachel, "one of them being deathbed repentance. Common sense, if not reason, ought to have told us that a change of heart coming when a person is in full possession of his faculties is far better than the confessions made in fear of death. Repentance should have come further back, for the sooner we turn about on the right way, the further we get on the road to perfection." Rachel finished her little speech with a smile--the simple sweet smile, fixed into her nature for all time. A strange sister came up to her, who was greeted pleasantly. "I want to know more of you two," she said. "There is something about you different from me or my mates. When you mix with us and talk with us, I can feel it, but I don't know what it is. You appear to me to be, lilies-of-the-valley among weeds--yes, that's it." "And isn't a weed just a useful plant grown wild?" asked Signe. "All it needs is careful cultivation. Come with us as we walk along. We shall be pleased to talk with you. We are not very wise, but we may always ask the brethren who are wiser, for more light." And so these three went slowly along the beautiful paths of spirit-land, conversing as they went. The hazel eyes of the brown-haired stranger opened in wide astonishment at what her sisters told her. Sometimes she asked questions, sometimes she shook her head in disbelief. She had been a "worldly" woman, she told them, never thinking that there would be any life other than the one she was living while on the earth; and so she had shaped her daily conduct by that narrow standard. Her earth-life had ended sadly, and existence had been bitter ever since, "Restless and hopeless, I have wandered for a long time," she said. "I have seen you two a number of times and have heard you talk to the women. Your words seemed to bring to me a glimpse of something better, but I never had the courage to speak to you until now." Signe put her arms around her, drew her close, and kissed her cheek. "Let us do you all the good we can," she said. "We are going now to attend a meeting where my husband is to speak. Come with us." Rachel linked her arm into that of the stranger's who willingly accompanied them. "Is your husband also a preacher?" she asked of Rachel. "I have no husband," was the reply. "I did not--I mean, he did not find me, has not found me yet." Rachel was somewhat confused but she smiled as ever. "She means," explained Signe, "that she did not marry while in earth-life, for the very good reason that she had no chance--" "None such that I could accept," added Rachel. Then as the newly-found friend looked at her inquiringly, she continued: "I have always believed, and I believe now, that I have a mate somewhere, but he has not yet been revealed. Frequently I asked the Lord about it in earth-life, and the answer by the spirit always was 'Wait, patiently wait'; so I am still waiting." "And you still have faith," asked the stranger, "that the God of heaven will answer your prayers and bring about all things for the best?" "Why, certainly." "I wish I could believe that. Had I in earth life had some such belief to anchor to, perhaps I would not have made so many mistakes. I married twice, and they were both mistakes. The one chance I had of getting a man--I mean, one who does not belie the word--I threw away, because he was poor in worldly goods; but I suffered through my foolish errors.... I have heard of people praying about many things, but never have I heard of the Lord being asked about love affairs." "That may be true," said Signe; "and it shows how foolish we were. Why should people importune the Lord about small trials and petty ailments, and at the same time neglect to ask His guidance on matters of love and marriage which make or mar one's life?" There seemed to be no immediate answer to this query, so the three passed along in silence. Presently the newcomer spoke again: "I am getting more light and hope since I associate with you two. I believe my faith is being kindled, and O, it feels so good to get a little firm footing." "Yes, dear sister," said Rachel. "The tangled threads of earth-life are not all straightened out yet. It will take time, and we must have patience." Arriving at the place of meeting, the three women took positions near the platform upon which the speakers sat. Rupert was the principal speaker. He began by telling his listeners something about his experiences in earth-life. He spoke of his boyhood days, of the trials and difficulties he had encountered, and how near he had come to being lost to all good. Then he told how the Lord had rescued him, and brought him to a knowledge of the gospel of salvation. "And the Lord's chief instrument in this work of rescue," the speaker said, "was a beautiful, good woman, who became my wife. O, you women, what power you have for good or evil! See to it that you use your powers for the purposes of good." Rachel smiled at Signe while they listened, for Rupert's and Signe's story was quite familiar to her. All the time Rupert had been speaking, the woman who had come with them sat as if spellbound, her big eyes fixed on the speaker. When Rupert closed, Signe said to her friend: "That is my husband. Let us go up to him; he will be glad to meet you." But the woman drew back as if afraid. "I can't," she whispered. "Forgive me, but I must go"--and with a faint cry she retreated and disappeared in the crowd, the two women looking after in wonder and astonishment. Just then Rupert stepped up to them. Seeing their wonder, he asked the reason. Signe explained. "I think I can guess who it was," said Rupert. "Well, well," he murmured as if to himself, "I had nearly forgotten her." "Yes, I believe it was she," added Signe. "Was who?" inquired Rachel. But Rupert stopped any reply that his wife might wish to make by interrupting with: "I saw an impressive sight not long ago--Come let us be getting on our way home, and I shall tell it to you." They were willing to listen as they journeyed. "We were out," began Rupert--"a brother and I--getting some information needed in one of the temples on earth for a brother who had gone as far as he could with his genealogy. As we were talking to a group of sisters a man rushed in upon us. With quick, eager words he asked us if we had seen someone whom he named and described. At the sight of him, one of the women shrunk back as if to hide in the crowd, but he saw her, and exclaimed: "'Is that you? Yes--Oh, have I found you at last!'" "The sister put forth her hand as if to ward him off, as he pressed through the crowd to her. 'How did you get here?' she asked. 'Keep away--you are unclean--keep away.' "He paused in some astonishment at this reception. Then he pleaded with her to let him accompany her; but she retreated from him, crying, 'You are unclean; do not touch me.' "'Yes,' he acknowledged, 'I suppose I have been a sinner; but listen to my justification: I sinned to drown my sorrow when you died. I, also, wanted to die. My heart was broken--I could not stand it--it was because I loved you so--' "'No; you did not love me. Love is pure--made purer by sorrow. Had you truly loved, you would not have sinned so grievously. Your sorrow needed to be repented of. Sorrow cannot be drowned in sin--no, no; go away. Please go; you frighten me.' "The man stood rigid for some time, and the expression on his face was something terrible to see. The cold, clear truth had for the first time burst upon him to his convincing. He had a 'bright recollection of all his guilt,' and his torment was 'as a lake of fire and brimstone.' The woman, recovering somewhat from her fright, stood before him with innocent, clear-shining eyes, with half pity and half fear showing in her beautiful countenance--for the woman was beautiful. The man stood for a moment, which seemed a long time to all who witnessed the scene, then his head dropped, his form seemed to shrivel up as he slouched out of our company and disappeared from sight." There was silence. Then Rupert added, "And yet some people tried to make us believe that there is no hell." Rachel, even, forgot to ask further questions regarding the identity of the woman with hazel eyes and auburn hair, for just then Henrik and Marie appeared. With them was another woman, and the three were so preoccupied that they were oblivious to all others. "You are too late for the meeting," said Rupert. "I did intend to get there in time," replied Henrik, "but don't you see who is here?" Rupert did not recognize the woman who stood by Marie with arms about each other, but Signe cried in joyous greeting, "Clara, Clara, is that you?" "This is Clara," said Marie to Rupert, "she who came to Henrik after I left him,--who helped him so much, and who was so good to my children. She has just come, and has brought us much good news from them. I am so glad." Marie's arm drew tight around the newcomer as she kissed her cheek. "I, also, am glad to welcome you," said Rupert. "Brother Henrik," he added, "your excuse for non-attendance at our meeting is accepted." III. "The Lord ... will fulfill the desire of them that fear him; he will also hear their cry."--_Psalms 156:19._ Rachel found continual delight in all the wonders of spirit-land. Her circle of acquaintances enlarged rapidly, as those for whom she had done temple work were glad to know her, and to know her was to love her. These brought her in touch with many others; thus her sphere of usefulness extended until she, too, could say that she was busier than ever in joy-giving activities. Sometimes Rachel went on what she called "excursions of exploration." Usually she went alone, for the habit of doing things of herself still clung to her. Frequently, in the throngs of people with whom she mingled, she was accosted by someone who recognized her. Rachel did not remember faces easily, but (she was on one of her excursions) she knew this woman who touched her on the arm, and said: "You are Sister Rachel, are you not?" "Yes; and you--yes, I know you. I am glad to meet you. How are you? Has the Lord shown you,--has He satisfied you? You see I remember you well." The woman showed her gladness at Rachel's recognition. "The Lord has shown me abundantly and graciously," she replied; "but come with me away from the crowd. I shall be pleased to tell you all about it." Rachel accompanied the woman, who led her out into some quieter streets, thence to a beautiful home under tall trees. Flowers bloomed and birds sang in the garden. The two women seated themselves by a playing fountain. "I am glad you have not forgotten me. My name you may not remember--it is Sister Rose." "Your face, dear sister, your beautiful face marked with that deep sorrow, no one could forget;" said Rachel, "but now the sorrow is gone, I see, and the beauty remains." Sister Rose took the other's hand caressingly. "That day in the temple," she said, "I came there as a place of last resort. I was suffering, and had tried everything that I could think of to ease my troubled soul. I had prayed to God to give me some manifestation regarding my boy. I came to the temple to get a great favor, and I obtained a blessing. Instead of receiving some miraculous manifestation, you came to me and led me gently to a seat by ourselves. And there you talked to me. It was not so much what you said, but the spirit by which you said it that soothed and quieted and rested me. You repeated to me some verses, do you remember? I had you write them out, and I committed them to memory." "Do you remember them yet?" "Listen: "Thou knowest, O my Father! Why should I Weary high heaven with restless prayers and tears! Thou knowest all! My heart's unuttered cry Hath soared beyond the stars and reached Thine ears. Thou knowest--ah, Thou knowest! Then what need, Oh, loving God, to tell Thee o'er and o'er. And with persistent iteration plead As one who crieth at some closed door." "That day I went away comforted and strengthened. Do you recollect?" "Yes; but what was your trouble? I do not remember that." "My son, my only child, was taken so cruelly from me. He was the hope of my life, and when he answered the call to go on a mission to the islands of the sea, I let him go gladly, because it was on the Lord's business. Then some months later the news came that he had died. I was crazed with grief. I could not understand why the Lord would permit such a thing to take place. Was my boy not in His service? Why did not the Lord take care of His own?" "And so you suffered, both because of your loss and because of your thoughts," said Rachel. "Poor sister,--but now?" "He is with me now, and it has all been explained. We live in this house. Do you care to hear the story?" "If you desire to tell it, yes." "You seem so near and dear to me that I may tell it to you. My boy, while on his mission, was tempted. He has told me all about it--he was tempted sorely. He was in great danger, and so the Lord, to prevent him from falling into the mire of sin, permitted him to be taken away. They brought his lifeless body home to me, but his spirit went back to its Maker pure and unspotted from the sins of the world,--and thus I found him here, a big, fine-looking man as he was. You ought to see him." "Mother," someone called from the direction of the house. "That is he now," said the mother, rising. "Mother, where are you? Oh!" the son exclaimed as he caught sight of the two women. He came up to them and rested his arm tenderly on his mother's shoulder. He was big and handsome, and Rachel's eyes dropped before his curious gaze. "David, this is Sister Rachel, whom I first met in earth-life in the temple. I think I have told you about her and what a comfort she was to me." "I am very glad to know you," said he, as he clasped Rachel's hand. Then there was a pause which promised to become awkward, at which David said: "Mother, I want to show you something in the back garden. You know I have been experimenting with my roses. I believe I have obtained some wonderful color effects. You'll come also?" he asked Rachel. The three walked on together into the garden where David exhibited and explained his work. When, at length, Rachel said it was time she was going, the mother urged her to come again. "I'm going along with Sister Rachel to her home, and to find out where she lives," explained David, as he stepped along, unbidden, by Rachel's side. And so these two walked side by side for the first time. They talked freely on many topics, she listening contentedly. They smiled into each other's eyes, and at the end of that short journey, something had happened. True love had awakened in two hearts. Through all the shifting scenes of earth-life, nothing like this had ever come to this man and this woman. Love had waited all this time. The power that draws kindred souls together is not limited to the few years of earth-life. While time lasts, God will provide sometime, somewhere, in which to give opportunity for every deserving soul. Here were two whose hearts beat as one; but one must needs have left mortality early in his course, while the other went on to the end alone. The reason for this was difficult to see by mortal eyes, but now-- "I'm coming again to see you," said David, as he prepared to depart. "I have so much to tell you; and you,--you have said very little. I must hear your story too." "I have no story," said she. "My earth-life was very uneventful. I just seemed to be waiting--" "Yes?" But Rachel was confused. Her simple heart had spoken, and true to earthly habit, she now tried to cover up her tell-tale words; but he saw and understood, and as they stood there, his heart burned with a great joy. "Good-bye," he said, as he took her hand, "may I come again soon?" "Yes;" she answered. "I shall be pleased to see more of your beautiful flower garden." This was the beginning of a courtship, not the less sweet because it had been postponed for so long; not the less real, from the fact that the man and the woman were spiritual beings. "Sin," said the apostle, "is without the body;" so love and affection are attributes of the spirit, whether that spirit is within or without a tabernacle of flesh. And this courtship did not differ to any great extent from all others which had taken place from the beginning of time. There were the same timid approaches and responses; the getting acquainted with each other, wherein each lover's eyes glorified every act in the other; the tremulous pressure of hands; the love-laden looks and words; the thrill of inexpressible joy when the two were together. Neither was this courtship exceptional. Among the vast multitude in the spirit world there are many who did not mate in the brief time allotted to them in the earth-life; therefore, congenial spirits are continually meeting and reading "life's meaning in each other's eyes." Rachel, though she claimed to have no "story" to tell, interested David greatly in her account of how the Lord had chosen her as one of a family to become a savior on Mt. Zion. The work for the dead had not interested him. He, in connection with the youth of his time, had neglected that part of the gospel plan; and now, of course, he saw his mistake. "Yes," David acknowledged to Rachel, "I see my error now, as usual, when it is too late to remedy it. You who were faithful rank above me here." "Don't say that," she pleaded. "But it is true. Your good deeds came before you here and gave you a standing. Some of the treasures you destined for heaven were detained here, and you are now reaping benefits from them. Do I not see it all the time? When we meet new people, you are received with delight--I am unknown." "David, what comes to me, you partake of also, because--" "Because you shall belong to me. Yes, dear one; that is the blessed truth. The Lord has brought us together, and all else should be forgotten in our gratitude to Him.... Rachel, we would have known each other in earth-life had I behaved myself. Our lives were surely trending toward each other, and our paths would have met. We would have loved and have wedded there, had it not been for my--" "Say no more. Let us forget the past in thinking of and planning for the future. I am happy now, and so is your mother." "And so am I." IV. "Whatsoever God doeth it shall be forever."--_Eccl. 3:14._ David and Rachel were out walking when they saw another couple whose lovelike actions were noticeable. As they met, the couple stopped and the man said, "Pardon me, but we are somewhat strange in this new world. May we ask you some questions?" "Let us sit down here together," suggested David, and he led the way to a place where they could sit quietly. "Are you in trouble?" "Well, I hardly know," replied the man. "Anna and I are together, and perhaps we ought to be satisfied; but somehow we are not. There is something lacking." "Yes?" "You see, we left the earth-life, so suddenly--we were so poorly prepared for this." His companion clasped his arm as if to be protected from some impending danger. "We were boating on the lake, the boat overturned, and here we are.... We were to have been married the next day, but now--now what is our condition? We are not husband and wife; neither, I suppose, can we be, for we were taught back in that world from where we came, that there is no married condition here. Yet you two are husband and wife, are you not?" "Not yet," replied David, "but we expect to be." "I don't understand; you seem to know; teach us. May we be married here?" David explained the principle of celestial marriage as it had been revealed to them in earth-life, and contrasted that doctrine with what was usually taught. "So you see," said he, "even if you had been married on that day appointed in mortality, it would have been only until death did you part. You have passed through death, and so, the contract between you would have come to an end, and you would not now be husband and wife." "But you said that you two were to be married. How?" "Had we been married in earth-life, it would have been for time and eternity, because it would have been performed by the authority of the Lord. What God does, is forever. Marriage must be solemnized on the earth. As our earth-days are past, we cannot go back, so the ceremony must be done for us by someone else living on the earth. Sister Rachel here, while in earth-life, did for thousands who had gone before what they could not do for themselves. Now, someone, in the Lord's own due time, will stand for her, and do for her what she did not do for herself." The two new acquaintances listened attentively while David and sometimes Rachel instructed them on the principles of the gospel, and their application to those who were in the spirit world. They spoke to them of faith and repentance, principles which all men everywhere could receive and exercise. They explained the ordinance of baptism for the remission of sins, an earthly rite, which could be believed in and accepted by those in the spirit world, but would have to be performed for them vicariously by someone on earth. Marriage for eternity was also further explained. "It is true," concluded David, "that in the resurrection there is neither marrying nor giving in marriage. All that must be attended to before the resurrection, which for all of us--luckily--is yet in the future. We know for a surety that if we do our part the best we know, the Lord will take care of the rest." These four people did not part until David and Rachel had promised to meet their friends again soon, and continue the talk which had so favorably begun. When the two had left, David turned to Rachel and said: "Did you see the lovelight glowing in their eyes when their hearts were touched with the truth?" "Yes, as it did in yours when you were speaking." "And in yours, too, my dear, when it was your turn." "It's good to be a missionary--always a missionary, isn't it, as long as there is one being in need of guidance and instruction." "It is very good, indeed, David." "Rachel, glad news for us. We, you and I, are soon to follow our parents and our older brothers and sisters, up through the gates of the resurrection, which our Lord so graciously opened.... Yes, yes, it is true.... Into the celestial kingdom, with bodies of celestial glory and go on to our exaltation.... And, dear, the work is being done for us in the Temple of our God.... Yes, right now, it is being done. Come, Rachel, let us go and be as near as we can.... Yes, we have permission.... This is the Temple. God's messengers are here, and His Spirit broods in and around the holy place. That Spirit we also in common with mortality, may feel. You, Rachel, ought to be at home here, more so than I. Let us follow the man and the woman who are doing the work for us.... Do you see them clearly, Rachel?... Yes; we shall not forget them when they, too, come to us in the spirit, but we shall give them a welcome such as they have never dreamed of.... Now they are by the altar. Kneel here by me, Rachel,--your hand in mine, like this. Listen, can you hear? 'For and in behalf of,'... you and me.... It is done. We are husband and wife. You are mine for eternity, mine, mine.... O, Eternal Father, we thank Thee!" David holds the fair form of his wife in his arms. He kisses her cheeks, her eyes, her lips. Then there is silence. PART FOURTH. Freedom waves her joyous pinions O'er a land, from sea to sea, Ransomed, righteous, and rejoicing In a world-wide jubilee. O'er a people happy, holy, Gifted now with heavenly grace, Free from every sordid fetter That enslaved a fallen race. Union, love, and fellow feeling Mark the sainted day of power; Rich and poor in all things equal, Righteousness their rock and tower. Mountain peaks of pride are leveled, Lifted up the lowly plain, Crookedness made straight, while crudeness Now gives way to culture's reign. Now no tyrant's sceptre saddens; Now no bigot's power can bind. Faith and work, alike unfettered, Win the goal by heaven designed. God, not mammon, hath the worship Of His people, pure in heart: This is Zion--oh, ye nations, Choose with her "the better part!" Crown and sceptre, sword and buckler-- Baubles!--lay them at her feet. Strife no more shall vex creation; Christ's is now the kingly seat. Cities, empires, kingdoms, powers, In one mighty realm divine. She, the least and last of nations, Henceforth as their head shall shine. 'Tis thy future glory, Zion, Glittering in celestial rays, As the ocean's sun-lit surging Rolls upon my raptured gaze! All that ages past have promised, All that noblest minds have prized, All that holy lips have prayed for, Here at last is realized. --_Orson F. Whitney._ I. "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. * * * And the Gentiles shall come to thy light and kings to the brightness of thy rising."--_Isaiah 60:1, 3._ The sun in its downward course had reached the hazy zone, which, bounded by the clear blue above and the horizon below, extended around the green earth; in the west, the round disk of the sun shone through it, and tinged the landscape with a beautiful, mellow light. It was midsummer. The sun had been hot all the day, and when on that evening two men reined in the horses they were driving, and paused on the summit of a small hill, a cool breeze reached them, and they bared their heads to the refreshing air. Not a word was spoken as they gazed on the scene before them; its grandeur and beauty were too vast for words. Before them, to the west, lay the city, the object of their long journey--before them, it lay as a queen in the midst of her surroundings. At first sight, it seemed one immense palace, rather than a city of palaces, as the second view indicated. Street after street, mansion after mansion, the city stretched away as far as the eye could reach, mingling with trees and gardens. Rising from the center of the city was the temple. Its walls shone like polished marble, and its towers seemed to pierce the sky, as around about them a white cloud hung. This cloud extended from the temple as a center, over the whole city, and seemed as it were a covering. The sun sank behind the horizon; still the cloud glowed with light, as if the sun's rays still lingered there. For ten minutes the carriage had paused on the elevation, and the two men had gazed in silence. Then the driver, as if awakening from a dream, gave the horses the word to go, as he said: "We must drive on." "Yes; night is coming on." The second speaker was a middle aged man of commanding bearing. He leaned back in the carriage as they sped onward. "So this is the world renowned city," he said, "the new capital of the world to which we all must bow in submission; within whose borders sit judges and rulers the like of which for power and wisdom have never yet appeared. Truly, she is the rising light of the world. What say you, Remand?" "'Tis indeed a wondrous sight, your majesty. The reality far exceeds any reports that have come to us." "It is well, Remand, that we chose this slower mode of coming into the city. Electricity would have brought us here in a fraction of the time; but who would miss this beautiful drive?" They were already within the outskirts of the city. Although all that day they had driven through a most beautiful region of cities and fields and gardens, the latter being gorgeous with flowers and fruit, yet the glory of this city far surpassed anything they had yet beheld. Over the smooth, paved roadway, their carriage glided noiselessly. The blooming flowers and trees shed sweet odors in the air. Buildings and gardens, arranged in perfect symmetry, delighted the eye. The song of birds and the hum of evening melodies charmed the ear. Men, women and children and vehicles of all kinds were continually passing. The shades of night crept over the landscape; still the cloudy covering of the city glowed with brilliant light. The darker the night became, the brighter became the cloud, until the palace, built of marble and precious stone, appeared in its soft, clear light like the colors of the rainbow. "Your majesty, must we not soon seek some place to rest for the night?" "Yes, you are right. Do you think anyone will suspect our true character?" "No one save ourselves, within thousands of miles, knows that you are the king of Poland." "I do hope so, Remand, for I wish to see these things from the point of view of a commoner. See, there is the pillar of fire spoken about. Truly, my good friend, the glory of the Lord is risen upon this place." Hardly were the words spoken before the carriage drew up to a gateway, or open arch, which spanned the road. A man appeared and inquired of the travelers where they were going. On being informed that they were strangers come to see the city, the man bade them wait a few minutes. Soon he returned. "As you are strangers and wish to rest for the night, you will please alight and receive that which you need. Your horses will be taken care of. Come." They drove along a road leading to a large house. Grooms took charge of the horses, and they themselves were ushered into a room, which, for convenience and beauty of finish, was not surpassed even by the king of Poland's own palaces. Soon fruits and bread were placed before them, and they were shown couches where they would rest for the night. Though weary with their day's journey, the travelers could not sleep. The strangeness of it all bewildered them, and they talked about it far into the night. Next morning they were awakened by song birds that had taken position in a tree near their open window, and were now pouring forth a chorus of welcome. How beautiful was the morning! Earth and sky were full of the perfume of flowers and the song of birds. The cloud still hung over the city. From the garden they were called into the dining room, where a meal was spread before them. Fruits and fruit preparations of a dozen kinds; breads, cakes and vegetables, drinks from the juice of fruits: this was the bill of fare. After they had eaten, the person who had met them the evening before, entered, and announced that their carriage was ready for their drive; or, if they chose to take the cars, they would get within the city much quicker, but, of course, would miss some interesting sights. "We prefer to see all," replied the king. "Then come with me." The king and Remand followed into another room where they met a young man who was to be their escort. The first now retired, and the young man advanced and shook their hands. "Be seated for a moment," said he. "My name is Paulus. I am to conduct you into the city, and be your guide for the day. Such is the rule here." The speaker also took a seat by the table. The king and his companion sat opposite. "In this city," continued Paulus, "there can be no hypocrisy, no deceit of any kind. I am instructed, therefore, to tell you that your true name, character, and mission is known. You are the king of Poland, and you his counselor and friend." The king started, changed color, and looked towards Remand. "How--how is that?" he stammered. Paulus smiled. "Do not be alarmed, my dear sir. You were known before you entered the first gate yesterday. These people have entertained you with a full knowledge of what you are; nevertheless, the treatment you have received has been in no wise different from that which is given to every honest man who comes to this city for righteous purposes, no matter be he high or low, rich or poor, in the estimation of the world. You see, true worth and righteousness are the only standards of judgment here. Again, you are safer here than in the house of your best friend in Poland, or surrounded by your old-time host of armed warriors; for violence is no more heard in this land, neither wasting nor destruction within our borders. Our walls are Salvation; our gates, praise; and the inhabitants of this city are all righteous. It is their inheritance forever, for they are a branch of the Lord's planting, the work of His hands, wherein He is glorified." Neither of the strangers spoke. The words seemed to thrill them into silence. "Come, then, let us be going." The carriage was awaiting; but it was not the travelers' own. "No," was Paulus' answer to their inquiry, "your horses will rest. This is our equipage." They drove into the city. "'Walk about Zion, and go round about her; tell the towers thereof. Mark ye well her bulwarks, consider her palaces, that ye may tell it to the generations following,'" said Paulus. "You quote from the writings of the ancient Hebrews," said Remand. "Yes; these 'holy men of God spake as they were moved by the Holy Ghost,'" was the answer. An hour's drive through indescribable grandeur brought them to a gate in the wall which surrounded the temple, where they alighted. An attendant took charge of the horses. Paulus led the way. A word to the keeper of the gate, and they were permitted to pass. Surrounding the central building, was a large open space laid out in walks, grass plats, ornamental trees, and flowers. People were walking about. Guides and instructors were busy with strangers, who seemed to have come from all nations, by the varied manner of dress displayed, and the different languages spoken. "This," said Paulus, "is the sanctuary of freedom, the place of the great King. From this center go the righteous laws that govern nations and peoples. It is not time yet to proceed further, so we will walk about the gardens." "Is the great King here today?" asked Poland's ruler. "I do not know; but the council will sit and transact all needed business. And now I will tell you another thing: All whom you have met or seen have appeared to you as mortal beings, as you or I; but in reality, in our drive through the city, you have seen many immortal, that is, resurrected, men and women; for you must remember that now the righteous live to the age of a tree, and when they die, they do not sleep in the dust, but are changed in the twinkling of an eye. These visit with us, abide with us for a time to instruct us. Because you are a ruler among the nations, you will be permitted to see the assembling of the council, and receive instruction from it. The time is drawing nigh. Let us be going." Great crowds of white-robed men were flocking into the temple. The three followed. The king and Remand gazed in wonder at those who had been pointed out as being resurrected beings, and their wonder increased when they could see no marked difference between them and the rest of mankind, save perhaps in the calm, sweet expression of the face, and the light which appeared to beam from the countenances of the immortals. They certainly were not unreal, shadowy beings. Entering a wide hallway, they soon arrived at the council chamber. Its glory dazzled the beholders. In the midst of this room was a vast throne as white as ivory, and ascended by seventy steps. On each side of the throne were tiers of seats, rising one above the other. The seats were rapidly being filled, but the throne remained vacant. "The King is not here today," whispered Paulus. Then a soft, sweet strain of music was heard. It increased in volume until a thousand instruments seemed to blend into one melody. Suddenly, the vast assembly arose as one man and joined in a song of joy and thanksgiving. "Guide--dear friend," whispered the king of Poland, "I am overcome, I cannot remain." "I feel faint," said Remand, "I fear I shall perish." "Come, then, we had better go," answered Paulus. "This is all we shall see at present. We shall now go into another room and wait the council's adjournment; then you will have an interview with one delegated to talk with you." From the hallway they entered a smaller room, decorated with beautiful pictures and adorned with statuary. Books, newspapers and magazines were at hand, and when the visitors were tired of gazing, they sat down by a table. They had not long to wait before word came that the king and his friends should enter another room close by. Paulus would wait for their return. The two found a venerable looking man awaiting them, who, upon their entrance, arose and said: "Welcome, welcome, to the Lord's house. I may not call you king of Poland--there is but one King on this earth--but I will call you servants of the King, as we all are. Be seated. "I am instructed to tell you that, as a whole, the King is pleased with the manner you are conducting your stewardship. The Spirit of our Lord moved upon you to take this journey to his capital, and you chose to come as you did. That is well enough. Tyrants do not enter this city, and your presence here is assurance to you that you are justified. "It is well that you have disbanded your armies, and that your instruments of war have been made into plows and pruning hooks. Remember the law that the nation and kingdom that will not serve the Lord shall perish. The King grants to all His subjects their free agency in the matter of religion, forcing no one to obey the gospel law; still He is the King of the earth; it is His, and He made it, and has redeemed it; and He now wills that all nations shall come under one government organized by Him in righteousness. For a thousand years the earth must rest in peace; then comes the great and dreadful day of the Lord. "And now, another thing. There have been some complaints from your country that the servants of the Lord who have been sent to preach the gospel to your people, have not had that perfect freedom which is desired. Please see to it that they are not molested while peaceably promulgating religious doctrines." "I shall see to it," answered the king of Poland. For some time they counseled together; then the two withdrew, and joined Paulus, who conducted them out into the city. II. "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; * * * and a little child shall lead them. They shall not hurt nor destroy in all my holy mountain for the earth shall be full of the knowledge of the Lord as the waters cover the sea."--_Isaiah 11:6-9._ The next day Paulus with his two visitors walked about the city. He described and explained the many deeply interesting scenes, and answered the numerous questions directed to him. The foreigners did not fail to note the wonderful advances made in the arts and sciences and their practical application to everyday affairs. They had thought their own country not behind in improvements, but here their own were far surpassed. "We will ride out on the ether-line to one of our schools," remarked Paulus. "You will be pleased with the children." "This is an improvement on electricity," said their director, as seated in an elegant car, they were carried through the city without noise or jostle. "This line is rather crude yet. I was reading in the newspaper the other day that some very important improvements were shortly to be made. You have noticed, ere this, our method of heating and lighting. Don't you think it is an advancement on the old way?" "It certainly is, though we use some steam and considerable electricity yet in our country." "I suppose so--but here we are." Although nothing in the city was cramped or crowded for room, the place where they now alighted was planned on an unusually large scale. Immense buildings stood upon a large tract of land, planted with trees, grass, and flowers. Here were breathing room and playground. A number of streams of clear water flowed through the grounds, and small ponds were alive with fish and swimming birds. Fountains played, and statues of marble gleamed through the foliage. "See, what is that?" exclaimed Remand, as he caught sight of a huge, shaggy beast lying under a tree. "Just a brown bear," said Paulus. "We have some lions and few of the rarest animals on these grounds--but I am forgetting that these scenes must be strange to you. In Poland you have not wholly shaken off the old world and its way. It takes time of course." "Well," replied Remand, "although the enmity between man and beast is nearly gone, we have not yet adopted bears and lions as pets for our children to play with." "Well, we have, you perceive." A bevy of children came dancing through the grounds. Beautiful children they were, full of life and gladness. They caught sight of bruin, stretched under the tree, and with a shout they stormed him. The animal saw them coming, and extending himself at full length on the ground, seemed to enjoy the children's tumbling over his shaggy sides. When they patted him on the head and stroked his nose, he licked their hands. "We haven't reached quite that far," remarked the king. "Neither do we behold such sights," added his companion, as he pointed to a tiger crouching on the grass, and gazing with no evil intention at a lamb quietly feeding by. "You will in time," said Paulus. "The earth is being filled with the knowledge of God. Hate, envy, and destruction are fast disappearing, and you see the natural results: the wolf lying down with the lamb, and children playing with once savage beasts. In this way, Satan is being bound, and the whole earth will soon be released from his power." They came to another group of children, gathered on the shore of a small lake, who were eagerly listening to a man in their midst. "We will hear what the lesson is today," said Paulus, and they went up to the group. The instructor was holding up a flower which he had plucked from the margin of the water, and was illustrating some peculiarity of vegetable formation to the class. "It is botany today," said Paulus. "I hoped that it would be his favorite theme." "And what is that?" "The improvements on these grounds are the work of his planning and supervision, and he delights to give lessons on earth and water formations. He often sets a class to digging trenches and waterways. He says that he learned all about such things when he went to school, meaning when he was on the earth before." "Is he a resurrected being?" asked Remand in a low voice. "He is," was the reply. "Many of our instructors are. You will understand without argument the advantages they have over others." "Certainly, certainly." "I see he is through with the recitation. Let us speak to him." As they came up, the children recognized them with a smile and a salute, and the instructor said: "Welcome, brothers, welcome, Brother Paulus." "You are dismissed. Go to your next lesson," he said to the children, and they quietly walked away. "Now," said he, "I have some leisure. Will you all come with me into the reading room? I have something to show you, Paulus, and it may interest our visitors." "Need we no introduction?" asked the king, as they followed into a large building. "Not at all. He knows who you are." The reading room was a compartment beautifully adorned and furnished. It was filled with tables, chairs, bookracks, etc. Hundreds of children were there reading. Perfect order reigned, though no overseers or watchers were seen. The three followed the instructor into a smaller room, seemingly arranged for private use. Chairs were placed, and then he opened a newspaper which he spread on the table. "Have you seen the last edition of today's paper?" None of them had. "Well, I found something here of more than usual interest. It seems that some workmen, excavating for a building, came across the ruins of a nineteenth century city. In a cavity in a stone they found some coins of that period, also a number of newspapers. It was a common practice in those days to imbed such things in the corner stones of buildings. Extracts from those papers are reproduced here, and they are of interest to the children of today in showing the condition of the world when under the influence of that fallen spirit who rebelled against God in the beginning. Let me read you a few extracts, principally headings only." "'Yesterday this city was visited by a most destructive fire. One-half of the business part was swept away. Thousands of dollars of property were lost, and it is supposed that about fifty persons have perished in the flames.' "'The great strike. Thousands of workmen out of employment. Children crying for bread. Mobs march through the streets, defying the police, and demolishing property. The governor calls out the state militia.' "Here is another: "'War! War! England, Germany, France, Russia and the United States are preparing!' "Yes, you have read your histories. You know all about that. What do you think of this?" "'Millions of the people's money have been expended by those in office to purchase votes. A set of corrupt political bosses rule the nation.' "Still another: "'A gang of tramps capture a train--'" The reader did not finish, but laid the paper down and looked out of the open door. He did not speak for some time; then turning, said: "Brothers, thank God that you live in the Millennium of the world. My heart grows sick when my mind reverts back to the scenes of long ago. I passed through some of them. I learned my lessons in a hard school; but God has been good to me. He has known me all along, and has given me just what I needed. Shall we visit the buildings? Shall we see the children who grow up without sin unto salvation? Come with me." From room to room, from building to building, they went. Children, children, everywhere--bright, beautiful children. Oh, it was a grand sight! Hark! They sing--a thousand voices; and such music! "Are there special visitors today?" asked Paulus. "Yes; come let us go outside and see them." They stepped out on to a portico where they could see the throng of children standing on a large lawn outside. They were singing a song of welcome, and through the trees could be seen three men approaching. The children made way for them, and they walked through towards the building. "Look well at them as they pass," said the instructor; "you may recognize them." They walked with the sprightliness of youth though their hair was white as snow. They smiled at the children as they passed. "Two of the faces are familiar," remarked Remand, "but the third is strange. Surely, surely--" "Surely you did not expect to see George Washington and Martin Luther in the flesh, walking and talking as other men?" "Never." "It is they." "And the third?" "The third is Socrates of old." "What is their mission?" "They are about to speak to the children. They have been at the school of the prophets all morning, and now they come from the high school yonder. You see what advantages today's students of history have." "Has the knowledge of God exalted men to the society of resurrected beings?" "Your senses do not deceive you," was the reply. "Now I must go," said the instructor. "Farewell, and peace be with you." He went into the house again, the three following directly, but they saw nothing more of him. III. "Every beast of the forest is mine, and the cattle upon a thousand hills * * * for the world is mine, and the fulness thereof."--_Psalms 50:10, 12_. The King of Poland and his counselor lodged that night in the city. Early next morning, Paulus came again for them. "What do you wish to see, today?" he asked. "Take us to some or your workshops and mills," replied the King; "we would like to learn more of your social and industrial conditions, about which we have heard." A car soon took them to a part of the city where the workshops were situated. The buildings were not great, black-looking structures with rows of small windows in the walls; but they were handsome, spacious buildings, resembling somewhat the finest of the public buildings with which the visitors were acquainted in their own country. Remand noted the absence of smoking chimneys, and inquired about them. "We have done away with all that," explained Paulus. "Pure air is one of the essentials to life. One of the crudest imperfections of the past was the wilderness of smoking chimneys which belched forth their blackness and poison into the atmosphere. As you have noticed, our city is clean, and the air above us is as clear as that above forests or fields." "I suppose you use electricity for light and power," remarked Remand; "but you need heat, too." "We use electricity for heat also," was explained. "We get it direct from the earth, also have it generated by water power, both from falls and the waves of the sea, and transmitted to us. Some of these power stations are hundreds of miles away among the mountains, and by the sea. We have also learned to collect and conserve heat from the sun; so, you see, we are well supplied for all purposes. This building," said the instructor, pointing to the one in front of which they had stopped, "is a furniture factory. Would you like to see it in working operation?" "Yes; very much," said the King. They entered clean, well-lighted, airy rooms where beautiful machinery was being operated by well-dressed and happy-looking workmen. The visitors passed from section to section, noting, admiring, and asking questions. "Whose factory is this?" asked Remand of the guide. "You mean who has charge--who is the steward?" corrected Paulus. "No; not exactly that. This magnificent plant must have an owner, either an individual or a corporation. I asked for the ownership of the property." The guide looked strangely at his companions. Then he realized that these men had come from the parts of the earth where the celestial order had not yet been established. The old ideas of private property rights were still with them. "My friends," he said, "The earth is the Lord's, and the fulness thereof. He is the only proprietor. How can weak, mortal man own any part of this earth! No, ownership is for a future time, a future state. Now we are only stewards over the Lord's possession." "But someone must have charge here," said the king. "Certainly. A master mechanic is steward over this factory, and he renders an account of all its doings to the Bishop, who is the Lord's representative. In this building, as you have seen, are many departments, and these are also stewardships, given to those in whose charge they are. Likewise, each workman has a stewardship for which he is responsible and accountable to the Lord." They came to the wood-carving department where beautiful designs were being drawn and executed. "Each man, as far as possible, does the kind of work best suited to his tastes and abilities. Here, for instance, those who are skilled carvers of wood find employment for their talent, and they turn out some fine articles of furniture. Of course, we have machines that stamp and carve wood; but the pleasure derived from the use of the skilled hand is not to be denied the well-trained mechanic and artist." "I don't quite understand what you mean by stewardships," said Remand as they passed into a rest room. "Let us sit down here," replied Paulus, "and I shall try to explain further. You must know that all this order, beauty, peace, and plenty has been attained by an observance of celestial law. And the celestial law as pertaining to temporal things is that no man shall have more than is required for his and his family's support. In this respect all men are equal according to their needs. In olden times, this law was called the order of Enoch, because we are informed that Enoch and his city attained to a high degree of righteousness through its observance. Later it was called the United Order. It has been revealed to and tried by men in various periods of the earth's history, but never has it had such a chance to redeem the world as it is having now. According to this law, no man can accumulate unto himself the wealth created by the work of others, as was the case in former times with us, and still prevails to some extent among other nations. All surplus which a worker accumulates beyond his needs is turned into the general storehouse of the Lord. Thus each man becomes equal in temporal things as well as in spiritual things. There is no rich or poor: each man obtains what he requires, and no more." "What is the extent of this surplus?" asked the King. "Is it large?" "Yes; because of the nearly perfect condition of our industrial system, a great amount of wealth flows into the general storehouse. You will understand, of course, that all public institutions receive their support from this fund, so that the old order of taxes is done away with. You have noticed our beautiful city. You have not seen palaces of the rich and hovels of the poor, but you have seen magnificent public buildings, parks, and thoroughfares. These institutions that are for all alike have been built and are sustained by the surplus; and this city does not represent all of what the people of the Lord are doing. The Lord's work is being extended throughout this land and to lands beyond the sea. Not the least of our duties is the building of temples and the performing of the work for our dead in them. So you see, we have need of much wealth to carry on our work." "Yes; I understand," remarked Remand; "but in our country and time, as indeed, it has been in the past, many have tried plans of equality, but they have been more or less failures. Why have you succeeded so well?" "The chief cause for the past failures of the world in this industrial order lies in the supposition that unregenerated men, who have not obeyed the gospel of Jesus Christ, and who are, therefore, full of weaknesses and sins incident to human nature without the power to overcome them--I say the mistake lies in the supposition that such men can come together and establish a celestial order of things, an order wherein the heart must be purged from every selfish thought and desire. No wonder that a building erected on such a poor foundation could not stand. We have succeeded because we have begun right. We have had faith in the Lord and His providences, have repented of our sins, have been born again of water and of the Spirit, and then we have tried to live by every word that proceeds from the mouth of God. We have done this pretty well, or we could never have succeeded in this work of equality that you see and admire. People who do the things that you observe around you must have the Spirit of God in their hearts. This celestial order is God's order, and those who partake of its blessings must be in harmony with God's mind and will. High law cannot be obeyed and lived by inferior beings who are not willing to submit to the first principles of salvation and power." The three sat in quiet contemplation for a time. Then the King said: "Tell us about the wages of these workmen. The proper adjustment of wages has always been a source of much trouble with us." "Yes, in the days when every man had to look out for himself and had no thought for his neighbor, it was a continual struggle to get as much as possible for one's work and to give as little as possible for the work of another. Such conditions were natural under a system of greed and selfishness, and they brought on much contention and trouble, which, happily are now ended. In the beginning," explained the speaker, "those who enter this order of equality are required to consecrate all their property to the Lord. Then each is given a stewardship according to his needs and his ability to manage and to work. Children have a claim upon their parents for support until they are of age, when they also are given a stewardship." "Are the wages equal to all?" "No; and for the very good reason that the needs of all are not alike. According to the old order, the superintendent of these works, for instance, would draw a salary of perhaps $5000.00 a year, while the men who do the manual labor would get less than a tenth of that sum." "True," remarked Remand, "supply and demand regulates these things. Superintendents are scarce, but common workmen are plentiful." "But, my dear friend, we have no common workmen. It is just as important that a table should be put together properly, and that it be well finished as that there should be a superintendent of the works. No man in our industrial system can say to another, 'I have no need of thee.' Each is important, each has his place, each supports the other. The polisher or the sawyer, therefore, should have his needs supplied, and so should the overseer--but no more. What would he do with more, anyway? Tell me." "Why, why," replied Remand, "He could save it, put it in the bank, invest it." Paulus smiled. "What good would hoarded wealth be to a man whose needs are all provided for as long as he lives, as also his children after him. We have but one bank here--the Lord's storehouse, and all profits derived from investments are there deposited. But speaking again of wages, I happen to know that the superintendent of this factory is a man with a wife only to support, and they are very simple in their tastes. The wood-carver whom we spoke of has a large family of children. His needs are greater than the superintendent's, therefore he receives more for his portion. That is just, is it not?" "Yes," replied Remand, "the theory seems to be all right but its application, among us at least, would bring endless complications to be adjusted." "Perhaps so," replied Paulus. "We are not perfect, even here. While we are in mortality, we have weaknesses to contend with; but you must remember that we look on every man as a brother and a friend, and as I have stated, we have the spirit of the Master to help us. When this help proves insufficient by reason of our own failure to do the right, and in our weakness we are unjust or overbearing, or oppressive, then there is the Lord Himself whose throne is with us. He balances again the scales of justice, and metes out to every man his just deserts." Paulus arose, and the others followed him reverently out into the park-like space surrounding the factory. They walked slowly along the paths as they talked. "The argument usually urged against all orders of equality," remarked Remand, "is that it takes away man's incentive to work." "Have you seen any idle men in or about Zion?" asked the guide. They acknowledged that they had not. "The new order has not taken away incentives to work; it has simply changed the incentive from a low order to a higher. We can not afford to work for money as an end. Wealth, with us, is simply a means to an end, and that is the bringing to pass of saving righteousness to the race, individually and collectively. Wealth is not created to be used for personal aggrandizement; and, in fact, its power to work mischief is taken away when all men have what they need of it. The attainment of worldly wealth was at one time the standard of success. It was, indeed, a low standard." "What is your standard?" asked the king. "Among us the greatest of all is the servant of all. He who does his best along the line of his work, and contributes the results of his efforts to the general good, is successful. Quantity is not always the test, for the gardener who supplies us with the choicest vegetables is counted just as successful as he who digs from the mountain his thousands in gold.... Who, in your country, is counted the greatest success in history?" Neither Remand nor the King replied to this query. "I will not confuse you by urging a reply," said Paulus. "You, of course, understand our view of that matter. He who did the greatest good to the greatest number made the greatest success. That was the Lord and Master. 'If I be lifted up, I shall draw all men to me,' he said; and that is being fulfilled. In like manner the greatest among us is he who serves us best." They seated themselves on a bench and watched the workers flock from the workshop homeward to their mid-day meal. It was an interesting sight to the two visitors. The people appeared so happy and contented that the king noticed it and commented on it. "Yes," replied Paulus; "why should they not be happy? When I think of the times in the past--how so many of the human race had to struggle desperately merely to live; how men, women and children often had to beg for work by which to obtain the means of existence; how sometimes everything that was good and pure and priceless was sold for bread; while on the other hand many others of the race lolled in ease and luxury, being surfeited with the good things of the world--I say, when I think of this, I can not praise the Lord too much for what He now has given to us." "What are these men's working hours?" asked Remand. "The hours vary according to the arduousness of the work, though it is now much more easy and pleasant, owing to our labor-saving machinery. From three to four hours usually constitute a day's work. Some prefer to put in their allotted time every day, and then spend the remainder in other pursuits. Others work all day, perhaps for a week, which would give them a week to do other things. Others, again, who wish more leisure for their self-appointed tasks, keep steadily on for a year, thus earning a year for themselves." "And what is done with this leisure?" asked the king. "Most of it is devoted to working in the temples of the Lord, where the saving ordinances of the gospel are performed for those who had not the privilege to do them for themselves in this life; but many other things are done. For instance, he who thinks he is an inventor, devotes his time to perfecting his invention; those who wish to pursue a certain line of study, now have time to do so; some spend time in traveling." "Is there no competition among you?" said Remand. "Such a condition, it seems to me, would bring stagnation." "We have the keenest kind of competition," was the reply--"a competition of the highest order that brings the most joyous life-activity into our work. Each steward competes with every other steward to see who can improve his stewardship the most and bring the best results to the general storehouse. For example, you noticed as you came into the city the beautifully kept gardens and farms lying for miles out into the country. These are all stewardships, and there is the keenest competition among the farmers and gardeners to see who can make the land produce--first the best crops, and then the most of that best. One man last year who has a small farm turned into the storehouse as his surplus one thousand bushels of wheat. It was a remarkable record which this year many others are trying to equal or exceed. This sort of rivalry is found among all the various businesses and industries in Zion and her stakes; so you see, that even what you term the wealth producing incentive is not lost to us, but is used as an end to a mighty good, and not to foster personal greed." * * * * * The three strolled farther away from the large factory building, out into a section where residences stood here and there among the trees in the park-like grounds. Approaching a beautiful sheet of water bordered by flowering bushes, lawns, and well-kept walks, they saw a man sitting on a bench by the lake. As his occupation seemed to be throwing bread crumbs to the swans in the water, the King and his companion concluded that here, at last, they had discovered one of the idle rich, whom they still had in their own country. Remand expressed his thought to the guide. "He idle?" was the reply. "Oh, no; he is one of our hardest working men. That is one of our most popular writers, and in many people's opinion, our best. We must not disturb him now, but we will sit down here and observe him. We are told that when he is planning one of his famous chapters of a story, he comes down to this lake and feeds the swans." "And do you still write, print, and read stories?" asked Remand. "Certainly. Imaginative literature is one of the highest forms of art. This man has most beautifully pictured the trend of the race, his special themes being the future greatness and glory of Zion. Why should he not paint pictures by words, as well as the artist who does the same by colors and the sculptor by form? If you have not read any of his books, you must take some of them home with you. See, he is moving away. Would you like to meet him?" They said they would. The author was soon overtaken, and he received his visitors graciously. "Yes," he laughingly acknowledged to Paulus, "you caught me fairly. I was planning a most interesting scene of the book on which I am now engaged, and the swans are a great help." He led his visitors into the grounds surrounding his home, and then into his house. He showed them his books, his studio, and his collection of art treasures. From an upstairs balcony he pointed out his favorite bit of landscape, a mixture of hill and dale, shining water, and purple haze in the distance. "Yes," he said, in answer to an inquiry, "I have read how, in former times, the workers in art, and especially the writer were seriously handicapped. The struggle for bread often sapped the strength which ought to have gone into the producing of a picture, a piece of statuary, or a book. Fear of some day wanting the necessities of life drove men to think of nothing else but the making of money; and when sometimes men and women were driven by the strong impulse of expression to neglect somewhat the 'Making a living,' they nearly starved. How could the best work be produced under such conditions? I marvel at what was done, nevertheless." After spending a pleasant and profitable hour with the writer, the three visitors went on their way. They partook of some lunch at one of the public eating houses, then they went out farther into the country to look at the farms and gardens. Lines of easy and rapid transit extended in every direction, so that it took but a few minutes for Paulus and his friends to arrive at the place they desired. They alighted at an orchard, looked at the growing fruit and listened to the orchardist's explanations. After they had been left to themselves, Paulus continued: "I want you to see and taste a certain kind of apple that this man has produced. Apples are his specialty." He led the way to another part of the orchard, and found a number of ripening apples which he gave his friends. "What do you think of them?" he asked. "Most delicious!" they both exclaimed. "This might be the identical fruit that tempted Eve in the Garden of Eden," remarked Remand. As they walked amid the trees, the conversation reverted again to the writer of books whom they had just left. "This author's royalties must be very great--" began the King's counselor, and then checked himself when he remembered the conditions about him. "Royalties?" replied Paulus; "yes, they are great; but they are not in money or material wealth. They consist in the vast amount of help, encouragement, hope, and true happiness he brings to his readers." "But do not men like treasure for treasure's sake? Have your very natures changed?" asked the King. "To some extent our natures have changed, but not altogether in this. Men and women still like to lay up treasures. It is an inevitable law that when men do some good to others, credit is given them for that good in the Book of Life. This wealth of good deeds may accumulate until one may become a veritable millionaire; and this treasure can never be put to an unrighteous use; moth can not corrupt it, nor thieves break through and steal." "One more question," asked Remand. "I observed that your novelist had a beautiful house, many rare books, and some priceless paintings and pieces of sculptured marble. Are these among the 'needs' that you have spoken of so many times?" "To him, certainly. Each man gets that which will aid him most in his particular line of work. Those things are not needless luxuries or extravagances. The writer is surrounded by beautiful things that he may be influenced by them to produce the most beautiful literature, just the same as any other laborer is provided with the best tools, helps, and environments that he may produce the best work." From the orchard they went to the gardens and other workshops, closing the day with a visit to one of the large mercantile establishments of the city. The next morning Paulus was on hand again to be their guide, but the King said: "We must now return home. Much as we would like to remain--to take up our permanent abode here, I see that my duty calls me home. The Great King has something for me to do, and I shall try to do it. Let us be going." Then the two visitors thanked their guide most graciously as he set them on their homeward way. IV. "In my Father's house are many mansions. * * * I go to prepare a place for you."--_John 14:2_. Two men were walking in the grounds surrounding a stately residence on the outskirts of the city. "I told you some time ago of the king of Poland's visit," said the one who had been instructor at the school. "Did you see that item in the paper this morning?" "Yes," replied the other. "The visit must have made a great impression on him, judging by what he is doing." "He was much interested. He is a good man, and is carrying out the instructions which he received while here. You have not been here before?" "No; this is my first visit." "This house is being built for a descendant of mine who is yet in mortality. I visit with him frequently, and he has asked me for suggestions as to its construction. I have had much pleasure in giving them. Soon he is to bring a wife into his new home, a dear good girl whom I am pleased to welcome in this way into our family. The workmen have nearly finished their labors and I am devoting some time to the preparation of the grounds. Will you have time to look around with me?" "I have time today, brother." They walked towards the house. It stood on the slope of a gentle elevation which furnished a view of the country westward. "Here you see what I am doing. I am departing somewhat from the usual form of lawn plans, but I want this place to have a special feature. You see, I have led this stream of water around the hill-side and made it fall over this small precipice into this tiny lake. What do you think of it?" "It is beautiful and unique." "You see, brother, I have a liking for streams of water. They always please my eye, and their babble and roar is music to my ears. And then, someone else will soon be visiting with me here. I call this my temporary Earth-home; and brother, nothing can be too beautiful for my wife." His companion looked at him and smiled. The speaker smiled in return. They understood each other. "Yes, she is coming soon--at any time, now." They walked into the house and inspected the building. It was no exception to the other houses in the city, as beautiful as gold, silver, precious stones, fine woods, silks, and other fabrics could make it. Most of the rooms were furnished, as if in readiness for occupancy. "I delight in statuary," was explained to the visitor, "and my wife delights in paintings. You see, I have catered to both our tastes, and especially hers. Those panels are the work of the famous Rene, and this ceiling was painted by the best artist in the city. Here, what do you think of this?" They paused before a large painting hung in the best light. It showed traces of age, but the colors indicated the hand of a master. It represented a scene where grandeur and beauty mingle; in the distance, blue hills; nearer, they became darker and pine clad; in the foreground loomed a rocky ledge; encircled by the hills, lay a lake, around whose shores were farms and farm houses with red roofs; and in the foreground of the lake was an island. "A fine picture," said the visitor, "and an old one." "It is a scene in old-time Norway, by one of Europe's best painters. Here is another. This is new, hardly dry, in fact. You observe that there are no pines on those hills. The farm house and the orchard in the foreground are as natural as life. She will recognize them at once." They passed out. "I have not had time to collect much in the way of statuary. I work a little at that art myself. Here is an unfinished piece, a model for a fountain." They sat on a bench within sight of the falling water. "Tell me about your family." "I have a wife and four children yet in the spirit world. It is not long as we count time since I left them, and they are soon to follow; but I am impatient, I think. Oh, but she is a good woman, brother, good and true and beautiful; and my children are noble ones--two boys and two girls--even if one has been wayward. He will come back in time. Yes, my wife first taught me the knowledge of God, in the second estate, and opened to me the beauties of our Fathers' great plan. I had fallen low, and was in danger of going lower, when she came--God sent her--and with her pure, strong hand drew me up from the mire, God bless her." And the speaker smiled at the splashing waters. "Then in earth-life I left them so suddenly, and she struggled bravely on to the end. It was all for the best--we know that now. I had a work to do in the spirit world, and God called me to it. I did it, and was accepted of the Master. We all met in the spirit world, and there continued our labors of love for the glory of God and the salvation of His children. Then my time came to pass through the resurrection, and here I am.--Hark, what is that? Someone is calling." They listened. From the house came a voice, a low, sweet voice, calling. "Brother, I must go," said he who had been talking. "Someone calls my name." He disappeared hurriedly within the door-way; and the visitor went on his way. V. "And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there by any more pain: for the former things are passed away. "He that overcometh shall inherit all things; and I will be his God and he shall be my son."--_Rev. 21:4-7._ A sound, a whispered word echoes through the air and enters the ear. It touches the chords and finds them tuned to its own harmony. It plays tenderly on responsive strings, and what an awakening is within that soul! What rapture in the blending, what delight in the union! From it is born a joy of the heavenly world. A sight, a glimpse of a form--a certain form or face; the rays of light entering the eye meet with something keenly sympathetic, and the soul leaps in ecstasy. A touch, a gentle pressure of the hand; the union is complete. What was that voice that reached him--a voice love-laden, full to over-flowing from the regions of the past? Ah, what sweetness courses through his veins, what joy leaps in his heart! Within, he sees her. She stands in the middle of the room, with her eyes upon the open door. She does not move. Her beautiful robe of shining white clings about her form or falls in graceful folds to the floor. Her hair, light as of old, now glistens like silken threads. Her face shines with the indescribable glow of immortality. She sees her husband. She raises her arms, and takes a step forward. She smiles--such a smile! "Homan--Rupert." "Delsa--Signe." He takes her in his arms. He kisses her and holds her to his breast.... Presently strains of music came from another room. He listened as if surprised, but she looked up into her husband's eyes and smiled. The music ceased and a little girl appeared in the doorway. "May I come in?" she asked. "Alice, my darling." She runs towards them. "Papa, papa, oh, how glad I am!" He lifted her up and she threw her arms about his neck and kissed him again and again. "What a beautiful place this is!" she said. "O, mamma, I am very happy!" "Yes, Alice, we are all happy--happy beyond expression. We now can partly understand that glorious truth taught us, that 'spirit and element, inseparably connected, receiveth a fulness of joy.'" * * * * * Alice was playing with the fishes and the swans in the garden, and the husband and wife were sitting by an open window, gazing out upon the city. "Brother Volmer has not been to see us yet," said he. "You remember he was our brother Sardus?" "I remember him well," she answered. "His musical talent is now of great blessing to himself and to the cause of God, as he is a musical director in the Temple. He understands now why he lost his hearing while in mortality, and he praises God for his then seeming misfortune." "Husband," said she, "I am thinking again about our children. How long will it be before we shall receive them all?" "Not long now; but each in his order. Leave that to the Lord." They looked out at Alice. The swans were eating from her hand, and she was stroking their curved necks. "To look back," said he, "and see the wonderful ways through which the Lord has brought us to this perfection, fills my heart with praise to Him. Now we are beyond the power of death and the evil one. Now the pure, life-giving spirit of God flows in our veins instead of the blood of mortality. Now we can know the two sides of things. We understand the good, because we have been in contact with the evil. Our joy is perfect, because we have experienced pain and sorrow. We know what life is, eternal life, because we have passed through the ordeal of death." "Yes, Father teaches a good school." "And we have learned this truth," said she, "that existence itself is a continuous penalty or reward. The children of God reap as they sow from eternity to eternity." "Yes; then dwell on this thought for a moment: Our lives have just begun, as it were. We have eternity before us, and we are only now equipped to meet it." "I am lost in the thought. But tell me about this thousand years of earthly peace and the last great change. Husband, I am a pupil now, and you the teacher." "There is much to tell in contemplating not only the realities but the possibilities of the future. This earth has for some time been enjoying its Sabbath of peace and rest. He who rebelled in the beginning and fought against God is bound, and Christ is sole King of the earth. His laws go to the ends thereof, and all nations must obey them. The Saints are building holy places, and working for the living and the dead. No graves are now made, as the bodies of the Saints do not sleep in the dust. Thus it will go on until the thousand years are ended. Then Satan will be loosed for a little season; but his time will be short. Then comes the last great scene. The Lord will finish His work. In the clouds of heaven, with power and great glory, He will be seen with all His angels. The mortal Saints yet on the earth will be instantly changed and caught up to meet Him. The holy cities will be lifted up. Then the elements will melt with fervent heat. The earth will die as all things must, and be resurrected in perfection and glory, to be a fit abode, eternally, for celestial beings. All things will become new; all things will become celestial, and the earth will take its place among the self-shining stars of heaven. Then shall we receive our eternal inheritance, with our children and our families. Then shall we be in possession of that better and more enduring substance spoken of by the prophets. All things shall be ours, 'whether life or death, or things present, or things to come;' all are ours, and we are Christ's and Christ is God's." "Why, then we will be like unto God." "And is it strange that children should become like their father?" "I remember now," said she, "as distinctly as though it were yesterday, what Father promised us in our first estate, that if we were faithful, we should be added upon, and still added upon. Do you remember it?" "Distinctly," he answered. "It was to be 'glory added upon our heads for ever and ever.' Father is fulfilling his promise." Then they sat still, not being able to speak their thoughts, but looked out towards the cloud-encircled towers of the city. Alice came running in. "The people are coming," she said. They looked out of the window and saw two persons approach, viewing the grounds with interest. "It is Henrik and Marie," exclaimed Signe. The newcomers were greeted rapturously. "Come in and see the results of my husband's planning," said Signe. * * * * * The visitors were led through the house, and shown the gardens surrounding it. As they had been separated for a time from their friends they had many things to tell each other. "Do you know," said Henrik, as they were all sitting by the playing fountain, "on our way here, we met Rachel!" "Is she also risen?" asked Signe. "Oh, why did you not bring her with you?" "Well," said Henrik with a smile, "I told her where we were going and asked her to come along. But she naturally preferred to stay with her husband who was taking her to see some of his own people; so she graciously declined, but said she would visit with us some other time." "Right away?" "I can't say. She clung pretty closely to her husband. They are a splendid pair. I am glad, for I will admit that I once thought Rachel's case was hopeless." "We couldn't see very far, could we, brother?" remarked Rupert. "Our faith was weak, and we did not trust the Lord enough." "Yes; I used to wonder how the Lord would ever straighten out the mass of entanglements that seemed to exist in the world. We failed to comprehend the providences of the Lord because we could not see beyond the narrow confines of the world in which we were living; we could see only a small part of the circle of eternity; we could not see how that visible portion, which was often rough and unshapely, could fit into anything beautiful; but now our vision is extended, and we have a larger, and therefore, a more correct view." "And this I have found," said Henrik, smiling at Signe and Marie as with arms around each other, they sauntered down the garden path, "I have found that our work never ends. While in earth-life my mission was to seek after those of my people who had gone before me, and to do a work of salvation for them in the temples. In the spirit world, I continued my work preaching to my fellowmen, and preparing them to receive that which was and is being done for them by others. And now, I find, that I am busier than ever. We are teachers, directors, leaders, judges, and our field is all the earth." "Yes," replied Rupert, "I attended the laying of the corner-stone of the one-hundredth temple the other day; and we have only just begun. The time, talent, wealth, and energy that formerly went to the enriching of a few and that was spent to build and sustain armies and navies, now are directed to the building of temples and the carrying on the work in them. I used to wonder how the needed temple work could ever be done for the millions of earth's inhabitants, but now I can see how simple it is. Tens of thousands of Saints, in thousands of temples, in a thousand years of millenium can accomplish it. Every son and daughter of Adam must have a chance; every tangled thread must be straightened out; every broken link must be welded; every wrong must be righted; every created thing that fills the measure of its creation must be perfected;--all this must be before the 'winding-up scene' comes. All this can be accomplished, for now we have every force working to that end. The earth is yet teeming with our brothers and sisters in mortality; there is continual communication between the spirit world and this world, and then here are we, with our kind; we have passed through the earth-life, through the spirit world, through the resurrection--and we, as you said, are busier than ever, because with our added knowledge and wider view comes greater power. Our services are needed everywhere. And what a blessed privilege we have in thus being able to help the Lord in the salvation of His children and the hastening to its destined end of celestial glory this world of ours." Alice was playing with some birds, which she seemed to have well trained, as they were flying back and forth from her hand to the bushes. The two women now came back along the path, stopping now and then to listen to a bird or to look at a flower. They joined Rupert and Henrik. "I have quite a lot of names from the spirit world to bring to the Temple today," said Rupert, "among them fifteen couples to be made husband and wife." "I have heard it said," remarked Marie, "that in heaven there is neither marrying nor giving in marriage." "Neither is there," answered Rupert, "any more than there is baptism for the remission of sins. Neither this world nor the world of spirits, where live the contracting parties, is heaven." "Isn't this heaven?" asked Marie, looking around on the beauty with which she was surrounded. "As far as we resurrected beings are concerned," replied Rupert, "we have heaven wherever we go; but this earth is only being prepared for its heavenly or celestial state. Until that is finished, there shall be marrying and giving in marriage." "I'm glad of it," said Signe; "for there is--" She was interrupted by Alice, who came in with the announcement that others were coming up to the house. Henrik and Marie were greeted for the first time by visitors who continued to gather. For some time, white-clothed persons had been directing their steps towards the Temple. Now they were hurrying. "It is time to go," said Rupert. In a few moments they had changed their clothing, and with the speed of thought, they were within the Temple grounds. Entering, they took their places. Volmer passed, and he paused to speak to them. Soon the hall was filled. The Lord of Life and Light was there, and lent of His light to the scene. Brilliancy pervaded everything, shone from everything. It was not the sun, there being no dazzle; it was not the moon, but a clearness as of noonday. The whole Temple shed forth a lustre as if it were built of some celestial substance. The marble, the precious stones, the gold, seemed changed into light--light, pure, calm, and consolidated into form. It radiated from the throne, and from Him who sat upon it. "Around His head was as the colors of the rainbow, and under His feet was a paved work of pure gold in color like amber." Hark! the music! How it fills the Temple, how it thrills the souls assembled. A thousand instruments blend in exquisite harmony, ten thousand voices join in the song: "The earth hath travailed and brought forth her strength, And truth is established in her bowels; And the heavens have smiled upon her; And she is clothed with the glory of her God; For He stands in the midst of His people. Glory, and honor, and power, and might Be ascribed to our God; for He is full of mercy, Justice, grace, and truth, and peace, Forever and ever, Amen." PART FIFTH The rise of man is endless. Be in hope. All stars are gathered in his horoscope. The brute man of the planet, he will pass, Blown out like forms of vapor on a glass. And from this quaking pulp of life will rise The superman, child of the higher skies. Immortal, he will break the ancient bars, Laugh and reach out his hands among the stars. --_Edwin Markham._ I. Old things have passed away, all now are new; Its measure of creation Earth has filled; The law of a celestial kingdom it Has kept, transgressed not the law; Yea, notwithstanding it has died, it has Been quickened once again; and it abides The power by which that quick'ning has been done. Wherefore, it now is sanctified from all Unrighteousness, and crowned with glory, e'en The presence of the Father and the Son. Immortal Earth on wings of glory rolls, Shines like unto a crystal sea of glass And fire, whereon all things are manifest: Past, present, future,--all are clear to those Who live upon this glorious orb of God. Upon this globe, God's children glorified Are no more strangers, wand'ring to and fro As weary pilgrims; now they have received Possessions everlasting on the Earth-- A portion of a glorified domain On which to build and multiply and spread-- A part of Earth to call always their own. Eternal mansions may they now erect: Make them of whatsoe'er their hearts' desire; For gold and silver, precious stones and woods, And fabrics rare, and stuffs of every hue, All plentiful in Nature's store-house lie, For them to freely draw upon and use. Masters of all the elements are they; And Nature's forces are at their command. The man and woman, in the Lord made one, Eternally are wedded man and wife. These now together make their plans, and build A lovely, spacious home wherein to dwell, A place for work, for rest, for new-found joys, A peaceful habitation, one beyond The power of evil ever to destroy. II. In their primeval childhood--first estate-- These once had lived within their Father's home. Out from that home they had been sent to Earth To have their spirit bodies clothed upon With element, to come in contact with Conditions which were needful for their growth, And learn the lessons of mortality. There they had overcome temptation's wiles, There had obeyed the gospel of their Lord And worked out their salvation by its power. These two had met and mated, had fulfilled The first great law: "Give bodies clean and strong To Father's spirit-children from above." The time allotted they had lived on Earth, Had died the mortal death, had gone into The spirit world; from there they had come forth With resurrected bodies from the grave. Thus they had kept their first and second estates, And now were counted worthy to receive Their portion 'mong the exalted ones of God. III. Celestial man and woman now do live The perfect life; for every faculty Of heart and brain is put to highest use. The appetites and passions purged are From dross that fallen nature with them mixed. The will is master now, and every sense Is under absolute control, and gives Perfected service to perfected souls. These two have come into their very own. They walk by sight; and yet the eye of faith Sweeps out to future time and distant space And leads them on and on. They lay their plans And execute these plans to perfectness. Eternal Glory-land is their abode, So beautifully clothed in Nature's best, And basking in the pleasing smile of God; No need of light of sun or moon or stars; The glory of the Father and the Son Eclipses all such lights of lesser ray. Although with godlike powers they rule and reign, Yet are they Father's children, and to Him All loving honor and obedience give. And then that Elder Brother who has done So much for all, He also here abides,-- The Savior of the world and souls of men, The Lord of lords, the King of all the Earth, Yet ever-present Comforter and Friend. IV. And now they learn the things they could not know On mortal earth. They learn the secrets of All things that are in space above, or in The Earth beneath: the elements which form The air that man did breathe, and where obtained, And how composed. They learn of primal rocks, Foundations of the new-formed worlds in space, And how these worlds evolve into abodes For man. The source of light and heat and power They find, and grasp the laws by which they may Be rightly used and perfectly controlled. And then, most precious gift! they learn of life: What makes the grass to grow, what gives the flowers Their fragrance and their many-colored hues. They comprehend all life in moving forms,-- In worm, in insect, fish, and bird, and beast; And knowing this, they have the power to draw Life from its store-house, and to make it serve The highest good in never-ending ways. V. The truth has made these holy beings free. They having overcome all evil powers, Unfettered now they are and free to go Where'er they wish within the heavenly spheres. They're not alone on this perfected world, Here other children of the Father dwell, Who also have obeyed celestial law. All these are of the Father's household, and Are numbered with the just and true, of whom 'Tis written, "They are God's," and they shall dwell Forever in the presence of their God. What bliss to mingle with such company! To taste the joys of friendships perfected, And feel to fulness that sweet brother-love Which binds in one the noble race of Gods! And other worlds may now be visited; For end there's none to matter and to space. Infinitude holds kingdoms, great and small,-- Worlds upon worlds, redeemed and glorified, And peopled with the children of our God, Who also have evolved from lower things. What opening visions here for knowledge rare! What sciences, what laws, what history! What stories of God's love in other worlds! Exhaustless themes for poets' sweetest songs; For painters, sculptors, every science, art Has never-ending fields of pure delight. To them "the universe its incense brings"-- Distilled from all the sweetness of the spheres. VI. Earth's loveliest flow'r, the love 'tween man and wife, Transplanted is to this most holy sphere. Through all the toiling years of earth-life, it Had grown; and now, instead of dying with The mortal death, its roots are firmly fixed In the eternal soil of Glory-land. And blessed man! now at his side there stands A woman, one of heaven's queens, a wife, A mother to his children of the Earth, And yet to be a mother of a race. Her beauty rare surpasses power of words. Her purity, her sweetly gentle ways Rest as a crown of glory on her brow. Her love transcendent fills his heart with joy, And now he fully realizes that "The woman is the glory of the man." Here in thy Home, O Woman all divine, Thy measure of creation thou doest fill! Intelligences come from out the womb Of Time, into thine own; thence are they born With spirit bodies, to thy loving care. Now thou art Mother, and doest know in full A mother's joy--a joy untinged by pain, And with thy Husband thou hast now become Creator, fellow worker with thy Lord. Celestial Father, Mother at the head Of parentage they stand, the perfect type Of that eternal principle of sex Found in all nature, making possible For every living thing to multiply And bring increase of being of its kind. In this celestial world, the fittest have Survived. To them alone the pow'r is given To propagate their kind. 'Twas wisely planned. The race of Gods must not deteriorate. Thus everlasting increase is denied To those who have not reached perfection's plane. Herein is justice, wisdom all-divine, That every child born into spirit world Has perfect parentage, thus equal chance Is given all to reach the highest goal, And win the race which runs up through the worlds. And children fill the household of these Two-- And children bring perpetual youth, renew The tender sentiments, and firmly knit The heart of Father, Mother close in one. Thus do they work, and thus they follow in The footsteps of their Father; and they spread Out o'er the land of their inheritance. Masters of all, joint owners of the spheres, Eternal increase of eternal lives Is theirs; and this their work and glory is To bring to pass the immortality And life eternal to the race of men. VII. Time passes as an ever-flowing stream. The many mansions teem with offspring fair,-- The spirit children of this heavenly world. Varied are they, as human beings are In form, in likes, in capabilities. Here love, combined with justice, rules; Here truth is taught, the right and wrong are shown; Yet agency is given all, and they May choose the way selected by desire. Thus some more faithful are than others, and Advance more rapidly along the great Highway that leads among the shining stars. Time passes,--and the time has fully come When spirits must be clothed upon with flesh, Must follow in the footsteps of their Sire, Must go to mortal earth and there work out Their soul's salvation in the self-same way That all perfected beings once have done. Far out in space where there is ample room And where primeval element abounds, This Father has been working, and still works, Fashioning a world on which to place His children. Without proper form, and void, In the beginning, this new world has passed From one stage to another, until now It rolls in space, an orb in beauty clad, A world on which a human race may dwell. This Father to his children thus doth speak: "The time has come for you to leave this home-- This first estate, and take another step Along progression's path. A new-formed world Is ready to receive you, and to clothe You in another body. You will then Learn many things you cannot here receive. A veil will then be drawn before your eyes That you will be unable to look back To us. Alone you'll have to stand; be tried To see if faithful you will still remain. There's darkness in that world; and sin will come And pain and suffering such as now you know Not of. But these will only clearly show How good is righteousness, and how much more To be desired the light than darkness is. Yet, you shall not be wholly left alone; My ministering angels shall keep watch, And near you all the time my power shall be, To help you in your direst hours of need. My sons and daughters, as you now do live Within your Father's ever-watchful care, Know this that always shall his loving arm Extended be to you; the Father-heart And Mother-heart eternally do yearn And feel for you in sorrow or in pain. Where'er you are, you're still within my reach. If you'll but turn to me, I'll hear your cries And answer you in my good time and place. Go forth as you are called, the lessons learn Of earthly school; fear only sin; abide By law, nor seek to be a law unto Yourselves, for by eternal law the worlds Are formed, redeemed, and brought to perfectness, Together with all flesh which on them live. Go forth. Be worthy to come back again And be partakers of all heights and depths, Things present, things to come, yea, life or death, And it shall be my pleasure to bestow Upon you _all there is eternally_." Joy fills this Father's children, and with one United voice of gladness do they sing: "Thanks, Father, kind and good for what you've done; Thanks for the added blessings which you bring. O glorious, wond'rous truth that we have found: The course of Gods' is one eternal round!" 
35974	----	http://bencrowder.net/books/mtp. Volunteers: Stephen Bruington, Byron Clark, Ben Crowder, Lili DeForest, Eric Heaps, Tod Robbins. CORIANTON A Nephite Story BY B. H. ROBERTS COPYRIGHTED BY B. H. ROBERTS 1902 PREFACE. Corianton was first published as a serial in the Contributor, 1889. At that time the story was well received by a large circle of readers and the Author was urged by many of his friends to continue in that line of composition, as much good might come of it. A call came to engage in other work, however, and the delightful field just entered had to be abandoned. During the years that have intervened since the first publication of the story, many have inquired if Corianton would not appear in booklet form, to which the Author always replied in the affirmative, but without being able to say when the time of publication would come. Since the simple Nephite story, however, promises to become famous through Mr. O. U. Bean's dramatization of it, many--I may say very many--have expressed a desire of forming the acquaintance of Corianton as he first appeared; and hence the Author presents Corianton, the Nephite. CORIANTON. CHAPTER ONE. THE PRISONER. The summer's sun was just struggling through the mists that overhung the eastern horizon, and faintly gilding the towers and housetops of Zarahemla, as a party of seven horsemen, evidently weary with the night's travel, were seen slowly moving along the foot of the hill Manti, in the direction of the above named city. The manner in which the party traveled was evidently by pre-arrangement, and for a purpose. Two rode in advance and two in the rear, while the other three rode abreast, the one in the middle being closely guarded by those who rode beside him. A second look showed that his arms were securely bound behind him, and the guard on each side held the powerful horse he rode by means of a strap of raw-hide fastened to the bridle. The prisoner was the most, in fact the only person of striking appearance in the little cavalcade, the others being rather heavy, dull men of serious countenance; the prisoner, however, had an air of boldness and cool defiance which contrasted sharply with the humble aspect of his guards. He sat his horse with an easy grace which gave less evidence of fatigue from the long ride through the sultry night than that exhibited by his guards; the man, indeed, seemed especially adapted for endurance. The head, too, was massive and the countenance striking; the brilliancy of the bold black eyes challenged contest or flashed back defiance, while the peculiar expression about the mouth, half scornful smile, half sneer, seemed to breathe contempt for all things on which he looked. The party now came in full view of the city. "At last," with mocked solemnity, exclaimed he that was bound, "the soldiers of Christ and their prisoner behold the holy city, where dwells the great prophet--even God's High Priest, who smites with the words of his mouth, and with the breath of his lips slays the wicked!" and the speaker laughed scornfully, but his guards made no reply. "Methinks ye soldiers of the king that is to be, give scant homage to a shrine so holy as this--why, think men, this is the abode of God's vicegerent, the headquarters of heaven on earth so to speak! And yet ye move on in full view of this holy shrine unbowed! Down slaves, and worship the place of my sanctuary--so run the words of holy prophets, is it not so?" Still no answer. "Yet uncovered and unbowed? Ah, I forgot, you are from the land of Gideon, where dwells another of these holy prophets--and, it may be, that to worship at this shrine would be treason to your own High Priest! O, thou bright-eyed goddess of liberty, what distraction, what fears must disturb the breasts of the poor, craven wretches who worship aught but thee!" Further remarks of the scoffer were cut short by the guards in advance urging their horses into a brisk gallop, an example followed by the rest of the party. The good broad road, down which they dashed, sloped gently from the western base of the hill Manti to the gate in the east wall of the city. The road had been cut through a primeval forest, and the strips of woodland on either side of it, still untouched by the woodman's ax, made of it a grand avenue. Here and there to the right and left were lanes leading off to the fields beyond, toward which agricultural laborers were slowly moving to begin the toil of the day. These turned to look with unconcealed wonder upon the strange party as it dashed past them, and some few turned back to the city, bent on finding out who the prisoner was and what was afoot. As the party drew rein near the gate, two guards armed with heavy swords and long spears, challenged their entrance, and demanded their business. "Great God!" exclaimed the prisoner, "and this is the people who boast of their freedom! This is the free city of Zarahemla! and yet here stands the minions of the High Priest and the Chief Judge to question whence ye come and why!" "We come from the city of Gideon," said one of the guards of the prisoner, in answer to the questions, "we have in charge Korihor, the anti-Christ, who seeks to destroy religion and subvert all government; we"-- "Thou liest, almost as well as a high priest," broke in the prisoner; "I seek but to root out of men's minds the false traditions of the fathers concerning God and Christ, and to make them free! I only"-- "You will do well," quietly replied he whom he had interrupted, "to make your defense before the High Priest and Chief Judge of the city, and not before your own and the city guards." Then turning to the guards of the gate he continued: "We have brought Korihor from the city of Gideon where he was tried"-- "For his virtues," broke in the prisoner.-- --"for his offenses," continued the guard, not heeding the interruption, "but the Chief Judge at Gideon hath sent him to the Chief Judge of the whole land in this city, to hear his case, and he"-- "And God's High Priest," spoke up the prisoner, "I charge thee, guard, leave not out the holy prophet, I long to meet in sharp contest the vicegerent on earth of your Christ that is to be--'according to the holy prophets.'" "Well, then, we seek the High Priest and Chief Judge before whom this man is to be tried," said the guard, evidently vexed with the mocking tone of the scoffer. "Pass on," said the guard at the gate: "Com," said he to his companion, "conduct these men to the Judgment Hall, give their prisoner to the keeper of the prison, then direct them to the house of the chief judge; I shall wait until you return; and I pray God that this bold man may be silenced, for before now he hath disturbed the quiet of our city not a little." As the party passed through the massive gateway, Korihor turned to look back at the guard, and raising his voice, said to the crowd which had gathered there rather than to the one whom he addressed, "Guard, tell your good people as they pass in and out of the city, that Korihor, their friend, who would see them free, is in bonds for liberty's sake, and is soon to be tried before an imperious High Priest and a tyrant judge, for honest disbelief in the foolish traditions of their fathers--tell them this, and ask them if the time has came when all men must be slaves to superstition!" There was an instant buzz of excitement in the crowd, for Korihor was not unknown in Zarahemla. A few months before he had been through that city and had spoken boldly against the prophets and the traditions respecting the coming and Atonement of Christ. Since then he had been traveling through the land of Jershon among the people of Ammon, there he met with little success; for that people bound him and banished him from their lands. From thence he went into the land of Gideon where he sought, as in other places, to stir up sedition. He was brought before the High Priest and Chief Judge of that city, and they being in doubt as to what they ought to do with him, bound him and sent him to the High Priest over the whole church, and to the Chief Judge of the whole land, both of whom resided in the city of Zarahemla. CHAPTER TWO. ZARAHEMLA. The city of Zarahemla which our party of horsemen and their prisoner had entered, was the capital and metropolis of the Nephite Republic. Its exact location cannot be definitely fixed. According to the Book of Mormon it was situated on the west bank of tho river Sidon, a noble stream, supposed to be identical with the river Magdalena. It rises in the great mountain chain of western South America, and flows directly north through an immense valley to the sea. The city Zarahemla was originally founded by the descendants of a colony of Jews that escaped from Jerusalem, after the destruction of that city by King Nebuchadnezzar, early in the sixth century B. C. With the colony of Jews that escaped was Mulek, the son of King Zedekiah, and the colony took its name from him. They landed in the northern continent of the western world and afterwards drifted southward into the valley of Sidon, and there founded a city, but what name they gave it is not known. Having brought no records with them from Jerusalem, and being in possession of none of those incentives to the preservation of civilization, it is not surprising that they deteriorated to semi-civilized and irreligious conditions. Serious wars broke out among them at times, but they preserved themselves a people, and by the year 200 B. C., had become very numerous. It was about this time that their chief city was discovered by a migrating host of Nephites from the South, led by Mosiah I, whom God had commanded to gather together the more righteous part of the people of Nephi and take them into the land northward. A double purpose was served in this movement: first, the righteous Nephites were relieved from the oppressions practiced upon them by their more vicious brethren; second, they carried enlightenment, and especially the knowledge of God, to a numerous people. At the time of the arrival of the Nephites in the valley of the Sidon, one Zarahemla was the recognized leader of the descendants of the people of Mulek. It was a Nephite custom to name their cities after the men who founded them, and the surrounding country after the name of the chief city therein. In this instance the Nephites doubtless named the city after the chief man they found there, "Zarahemla," and the surrounding country "the land of Zarahemla." But as suggested, this may not have been the name of the city previous to the advent of the Nephites. The two peoples readily united under the form of government known at that time among the Nephites, viz., a limited and at times elective monarchy. Mosiah, the Nephite leader, became king of the united people. He caused that the people of Zarahemla should be taught in the knowledge of their forefathers; and in reverence for the God of Israel. Both peoples were greatly benefited by this union. The people of Zarahemla so strengthened the Nephites in numbers as to make them strong enough to resist any attempted invasion of Lamanites; while to the people of Zarahemla the Nephites brought their civilization, their ideas of government, and enlightenment through means of education. At the time of the opening of our story, 75 B. C., something of a republican form of government or reign of Judges had supplanted the before mentioned monarchy. King Mosiah I. was succeeded by his son Benjamin, and he by his son, under the title of Mosiah II. It was the reign of the last mentioned king that the remarkable revolution took place which resulted in the establishment of the Nephite Republic in place of the kingly form of government which under various modifications had existed from the first Nephi, until about 91 B. C., or some sixteen years previous to the events recorded in the preceding chapter. The revolution seems to have occurred at that time in consequence of the sons of the second Mosiah refusing to accept the kingly dignity. They had consecrated their lives to the service of the Church, and had departed on missionary expeditions among the Lamanites. The good King Mosiah II was fearful that if the people elected a king, as was their light under certain contingencies, his sons might subsequently seek to take possession of the throne they had abdicated, and thus bring on civil war. In his anxiety to avoid the possibility of so great a calamity he proposed a change in the constitution by which the kingly form of government should be abolished, and a species of republic established in its place. The principal feature of the new constitution was the provision for the election of a Chief Judge and subordinate Judges, graded most likely according to the importance of the city or district of country over which their administration extended. All the judges were endowed with executive as well as judicial power; from the subordinate judges appeals could be taken to the superior judges; while an easy means of impeachment was provided as a corrective of corrupt administration. The revolution proposed was carried out peacefully under the wise supervision of Mosiah II, who stipulated, when proposing the constitutional change, that he would continue as king until his death, at which event the new government was to go into force. The first election was held within the lifetime of Mosiah II. Alma, the presiding High Priest of the Church, was elected Chief Judge, so that he united in his person both priestly and civil power. Alma was a remarkable character. He was the son of the Nephite High Priest of the same name. In his youthful days he had been exceedingly wayward, and had united with the sons of King Mosiah II, in their efforts to overthrow what they called the superstition of their fathers. Being young men of marked abilities and pleasing address, the mischief they did was appalling. The very pillars of the Church seem to be shaken by their audacious boldness of declamation against it. And it was only through the visitation of an angel who appeared before them in all the glorious brightness, of that heaven from which he had descended, and the administration of sharp reproofs, that they were turned from their sinful ways, and stopped from persecuting the Church of Christ. As is frequently the case with characters of this description, from being violent scoffers of religion and bitter enemies of the Church, they became ardent supporters of both, and, as already stated, the sons of Mosiah II, abdicated their right to the Nephite throne and consecrated their lives to the service of the Church, of which Alma became the High Priest upon the death of his father, Alma; and, as we have seen, was made Chief Judge also of the republic. He did not hold the double office long, however; for finding that the office of Chief Judge so occupied his time that it forced neglect upon his duties as High Priest, he resigned his civil position after eight years of service, that he might devote himself exclusively to his ministerial calling. Nephihah was elected to the office of Chief Judge, and held that position at the opening of our story. By this action of Alma's the office of High Priest was separated from that of Chief Judge, still there appears to have been some participation in the affairs of government by the High Priest. Not that there was a union of church and state as that term is usually understood, for the Church was recognized as being separated from the state; but while they were distinct societies, they were close neighbors, and nearly interested in one another; they lived separate, but not estranged; and each helped the other at need. And hence it happened that the High Priest at times sat with the Chief Judge in cases involving the interests of the Church. CHAPTER THREE. THE BROTHERS. Meantime our party passed down one of the principal streets of the ancient city, into the market square. Here many were engaged in unpacking fruits and vegetables from huge baskets strapped across the backs of asses, and arranging them under awnings to preserve them from the scorching rays of the sun. In the richest profusion were piles of fruits and vegetables, luscious grapes and fragrant bananas, lemons, limes, figs, dates, bread-fruit and a variety of vegetables such as the tropics alone can produce. Purchasers were already thronging to the market, and as our party from the city of Gideon passed on, Korihor shouted to them, as he had done to the crowd at the gate, which resulted in quickly gathering a throng of men who eagerly questioned the guards as to the man's offense--"alleged offense, you mean," he cried, "for I am guilty of no crime, except we have fallen on those evil days to which the idle traditions of our fathers tend, when to disbelieve the words of ancient dotards styling themselves prophets, and giving expression to one's honest thoughts has become a crime; or when resisting the oppression of judges, who ever have one ear turned to a priest to learn what superstition teaches is the word of God, be a wrong; and when to be the friend of liberty, a foe to tyranny whether in priest or judge--and an enemy to an enslaving superstition, is considered worthy of bonds and the prison." This and much more that he said as he passed along, surrounded by his guards, produced no little excitement in the crowd, for in those ancient days and distant climes, as well as in our own day those who persuaded men they were not well governed had many willing followers; and then as now demagogues, blasphemers and the enemies of law and order knew what a tower of strength the cry of freedom gave to a cause, however unworthy or destructive of the very thing in the interest of which, ostensibly, they worked. Having passed through the marketsquare and through a narrow, irregular street, with massive, two-story stone houses on either side, which marked the most ancient part of the city, the guards suddenly turned to the right into a large square, on one side of which stood an immense structure of hewn stone with a wide, high porch, supported by massive pillars, and approached by a broad flight of stone steps. This was the Hall of Justice, as indicated in an inscription carved in the stone above the porch. To the right of the building extended a high stone wall in which was hung a heavy wooden door, plentifully studded with iron spikes. To this door the guard who had led the party from the east gate of the city directed his footsteps, and taking a small wooden mallet suspended by a chain fastened to the door post, he struck the door three smart blows, and a moment later a small wicket in the upper part of the door was opened and a harsh voice demanded what was wanted. "A guard of horsemen from the city of Gideon bring with them to the judgment seat of the High Priest and Chief Judge, one Korihor, charged with seeking to breed sedition and subvert the government; they deliver him to the care of the keeper of the prison--open the door and admit him at once--the people are becoming excited and may raise a tumult." The latter clause of the sentence was delivered hurriedly and in an undertone. There was a profuse rattling of chains, the falling of an iron bar, and the door swung open with a grating sound. Meantime the guards of Korihor had assisted him to dismount and with their prisoner before them, and leading their horses, passed into the prison-yard. A number of men pressed close after them, but were denied admittance by the gate keeper, who drove them back and closed and barred the door. Seeing Korihor safely bestowed, and their horses cared for, the guards from Gideon were conducted across the square fronting the Hall of Justice, to the house of the Chief Judge, and presented to him the communication or commitment from the High Priest and Chief Judge of Gideon. The crowd which had been attracted by the unusual spectacle of the small cavalcade passing through their streets, and the animated speeches of the prisoner, still lingered in the public square, gathered in groups, discussing the events of the morning. "I tell you," said a hard visaged man to a group of listeners standing near the center of the square,--"I tell you there is too much truth in the complaints of Korihor. The High Priests and the Chief Judges are becoming too arbitrary in their rulings; there's too much said about law and order and not enough regard paid to personal liberty." "Tut, man," said a voice from the outskirts of the group, "whenever has a disturber of the peace, a blasphemer of God, an enemy to religion come amongst us but what he has taken refuge behind the cry of 'liberty?' So did Nehor in the first year of the reign of the judges; so did Amlici five years later; and Korihor is such as they were, and with like cunning adopts their cry of 'liberty,' when in reality his principles lead to the destruction of freedom and all its safeguards. Believe me friends," he continued, addressing the crowd among whom there began to be great agitation--"Believe me, not every one that cries out against God, religion and the law is a friend to freedom, they are always its enemies. The law stands watch and guard over your rights and liberties; by that Korihor will be judged and justice rendered. In the meantime let not your minds be carried away by the persuasions of men whose business is agitation, who prosper by violence, and thrive on tumults." So saying, the young man, for such he was, putting his arm about a still younger man who stood at his side, walked away. The crowd also began to break up, the man who had been harangueing it when interrupted, muttering that it could only be expected that the sons of the High Priest would defend the oppressions of their father; they themselves were interested. As the two young men were crossing the square, the younger said to his brother: "Notwithstanding what you said just now to the crowd, Shiblon, and the truth of it in general, I think this treatment of Korihor is too harsh. Our law protects a man in his belief and in the expression of it; and though Korihor hath a proud bearing and holds what you believe to be dangerous views, still I think the officers at Gideon exceeded their jurisdiction in sending him bound to this city." "Holds what I believe to be dangerous views! And do not you believe them to be dangerous? Corianton, I fear the spirit of unbelief, the moral and spiritual poison that the orations of this same man infused into your soul when he first appeared in our city, hath not yet been worked out." The hot blood rushed to the temples of Corianton at this accusation, and he replied with some warmth, not unmixed with bitterness: "It has not been the fault of brother Helaman or yourself, then, for I have heard little else since his departure from Zarahemla but your lame arguments in support of the shadowy traditions of our fathers about the coming of Messiah and his Atonement." "I am sorry to find you in this mood my brother," replied Shiblon, "and it grieves me to hear you speak so lightly of things that are sacred; but if too much restraint has been thrown upon the liberty of Korihor by the authorities of Gideon, you know full well that justice will be done him in the court of our father and the Chief Judge--you know that no oppression is countenanced by them." At this moment the guard from the gate who had conducted those in charge of Korihor to the presence of the Chief Judge passed them, and in answer to a question from Corianton replied that the case of Korihor was appointed to be heard on the morrow. "It is the time of day," said Shiblon to his brother, "appointed for the meeting of the priesthood, to consider the mission about to be appointed to the Zoramites. Our father sent me to find you and bring you to the council, for I think he wishes you to be a party to the undertaking." "You may go, brother, but I will not," replied Corianton. "I have no relish for these dull councils, and as for converting the Zoramites, they may be as nearly right in their theology as yourself or our father, for aught I know; the whole subject is so wrapt in mystery that we can at least afford to be liberal, and not bind men and thrust them into prison for daring to assert their unbelief in these mysterious things." "But it is the express wish of father that you should attend this council," said Shiblon, "out of respect for him, will you not come?" "Say, to our good father the Priest, that I am gone to visit one who is cast into prison for the cause of liberty." Then seeing the pained expression in his brother's face, his manner changed, and placing his hand affectionately on his shoulder he said: "Shiblon, go thou to the council, and give no further thought to me; let me follow the bent of my own mind. Your steady patience; your deep conviction as to the truth of the traditions of our fathers: your wisdom and goodness make you a fitting minister for God, if such a being there is; you are destined to become a pillar in the church; not so with me; my wild love of liberty can ill brook the restraints of the gospel or the priesthood, and the skepticism ingrained in my very nature disqualifies me for the work I could readily believe you were designed to support. But I'll none of it, until I see some manifestation of the power of God spoken of so frequently by our father and of which the scriptures speak on nearly every page; so farewell." Turning on his heel, he bent his footsteps in the direction of the prison gate, while Shiblon with a troubled heart stood gazing after him. "David had his Absalom, Lehi, his Laman, and this my brother, my father's darling son, seems destined to wring my father's heart, as they did theirs. Oh! why is it, that those formed in the very prodigality of nature--endowed with a heaven-born intelligence-- genius--must be cursed with a doubting, rebellious spirit that weighs down all their better parts, and wrecks the hopes, built on what their talents promise? Oh, that some good angel would my brother meet, as was my father met, shake off his doubting fears, and give him back to us converted to the truth and pledged to its maintenance, as was my father! Then how would shine that master power within him which overawes men's minds or bends them to his purpose! Brother, flout me, resist me how you will; I'll follow you through all your fortunes good or ill, and win you yet to God and truth!" With these words on his lips, and this pious purpose in his heart, Shiblon, the son of Alma the Priest, directed his steps to the council chamber. CHAPTER FOUR. IN THE HALL OF JUSTICE. The next morning the sun shone more brightly than on the day before. Through the night a terrific storm had raged. Black clouds burdened with moisture had been split by vivid flashes of lightning, and poured down all their floods. But with the approach of light the storm ceased, the clouds parted and drifted into great cumulous heaps lightened to snowy whiteness by the glorious morning sun. The air was fresh and pure, the electric storm having dispelled the mists and fogs so common to the tropics. Long before the sun had reached midway between his rising and high noon, the open square before the Hall of Justice was filled with groups of men, some boisterously disputing the rightfulness of Korihor's treatment, and others with equal warmth defending the action of the authorities of Gideon. The Hall of Justice was crowded to overflowing with men anxious to see and hear the man, who had by a few leaps and bounds sprung into notoriety. The hall within was circular in form, with tiers of stone seats rising one above the other, their regularity broken only by three promenades extending three-fourths of the way around the building. The entrance was through two wide double doors in the south, along a walk leading into a circular space, around which ranged the first row of seats, and from which ran flights of steps leading to the seats and promenades above. On the west side was a spacious platform with two seats well to the back of it, raised on a dais, evidently intended for the high officials of the state. A murmur that commenced near the entrance and then extended to all parts of the house, gave notice that some one of importance--perhaps some of the chief actors in what was to take place that day--were entering. Two men walking side by side and preceded by two guards and followed by two, passed up the short flight of steps to the platform, and occupied the seats before mentioned. One of them was still in the prime of manhood, with a full beard and glossy black hair. The eyes were deep set and black, the forehead low and broad, the lower part of the face square and heavy. The stature of the man was in keeping with the face; below the common height, broad shouldered and ungraceful, the whole aspect was stern, almost harsh--such was Nephihah, the Chief Judge of the whole land. His companion, the High Priest, was a different type of man; tall in person, slightly stooped with age, a high receding forehead, and hair of silvery whiteness. In that face one could see compassion, patience, tenderness--all the qualities in fact that go to make up the highly spiritual temperament. But, as one may say, back of the indications of those qualities stood others of sterner character. The closely compressed lips, together with the whole form and movement was expressive of determination; while the light that flashed from the eyes when animated, bespoke a quick spirit within. But now as he takes his seat by the side of the Chief Judge, his whole air is calmness, almost sadness; and indeed, care had drawn many and deep lines in the noble face of Alma. Neither of these officers, though the foremost men in the great Nephite Republic, wore any badge of office; but was dressed very similar to hundreds of common people in the hall. The dress consisted of a sort of tunic drawn over a close fitting under garment, gathered in at the waist by a girdle and extending to the knees, but leaving the arms and legs bare. Over the tunic was generally thrown a light robe, very often of rich material and varying in color to suit the taste of the wearer; on the feet sandals were worn, fastened to the feet and legs by broad thongs of tanned deer hide--such was the male dress of that period among the Nephites. The chief judge's tunic was of light brown, with a dull red robe thrown over the shoulders. The tunic of the high priest was white and his robe a light blue gathered in graceful folds about his person. At a signal from the Chief Judge one of the guards left the hall and soon returned, conducting to the platform Korihor and the guards who brought him from Gideon, a few others following--friends of the accused. Among the latter there was one whose graceful form towered above the rest, whose step was more firm, and whose every limb and feature and movement seemed conscious of power and pride. As he followed Korihor up the steps to the platform and stood near him, the High Priest started from his seat--there was a convulsive twitching of the fine features, and then the tears stole silently down his furrowed cheeks. He had recognized his son Corianton, as the follower of this unbeliever. He was aware that his son had called upon him the day before, knew that he had expressed some sympathy for him, but he was not prepared to see him thus openly identify himself with the cause of the scoffer against God. As Korihor took his place before the Chief Judge the latter unrolled a parchment which contained the charges against him, as set forth by the authorities of Gideon. "Korihor," said he, the voice was strong and harsh, "you are charged, by the authorities of the land of Gideon with having sought to stir up sedition, disrupt the government and destroy religion. It doth not appear, however, that you have set on foot any definite movement, or organization looking to the accomplishment of these unworthy purposes. It cannot be said you are guilty of any overt act in pursuance of your pernicious doctrines, but have merely agitated for them by your speeches. Our law cannot punish a man for his belief nor for the expression of it, therefore it is our decision that you be set at liberty. However, it becomes my duty to caution you that the path you tread is filled with danger, both to yourself and those you may induce to follow you. Let me remind you that our present system of government has been most fruitful of happiness to the people, and holds out to them the fairest promise of future good; and he who becomes its enemy, becomes the enemy of the people, and in the end must come to sorrow. Let not, therefore, your love of notoriety, or any other motive, betray you into seeking it, by paths so pregnant with danger to yourself should you fail, and so disastrous to the public weal should you succeed. You are acquitted before the law of the land; but the High Priest may have some advice for you." "Acquitted by the law of the land--now I suppose I am to be tried by the law of--heaven!" said Korihor. "Well, we've heard from earth, now we are ready to hear from heaven--what a pity the other place," pointing significantly downward, "is not also represented, we would then have a trinity of you to hear from. Proceed heaven!" said he, turning to the High Priest. "Korihor," said the High Priest, "your speech ill becomes your intelligence, your"-- "What, has a priest turned flatterer, can a priest speak to an opponent in fair, well-seeming words? You know well to whom you speak-one who will not kneel in the dust before you-one who fears neither you nor your gods, but whose soul abhors you both, and is free from your superstition and the slavish submission it begets, else we should have had thunder from 'God's mouthpiece,' and not the mellifluous tones breathing softly--'Korihor, your speech ill becomes your intelligence;' but go on, speak as is your wont, I despise your flattery as I defy your power." "Think not I meant to flatter," continued the High Priest, unmoved by the rude interruption, "for I meant to say, had you listened patiently, that your utterances are but the vain repetition of what others of like temperament have said before you. You scarcely do more that repeat, parrot-like, the catch phrases of Nehor and Amlici, your immediate predecessors in this ribaldry of blasphemy." This was a conclusion of the sentence Korihor had scarcely expected, and the scoffer felt that his impetuosity had placed him at a disadvantage. "Why do you go about to destroy the people's belief in God and their hope in Christ?" continued the High Priest. "To undeceive them, to free them from a groveling superstition, which bows down their souls that they dare not assert their rights and liberties, nor raise their heads in manly pride, nor gratify their appetites, lest they offend the God of your tradition--a being who never has been seen or known, nor ever will be. I seek to strike off the servile chains, with which your priests have loaded them, in order to bring to pass your own designs--that you may glut yourselves with the labors of their hands, and hold them at your mercy. I would see men free from superstition, acknowledging no power more potent than their own, I would teach them that intelligent management is providence, that genius is God; that this life--so far as we know--terminates existence, and therefore they should encompass all the pleasure possible, by enjoying what the appetites and passions crave. I tell thee, proud priest, now playing at humility," he exclaimed with sudden vehemence, "your religion is slavery; your priesthood, a fraud; your Christ, a delusion: your God, a lie!" The great audience grew breathless at the fierce denunciation, and then the calm but strong voice of the High Priest rang through the hall--"Could a deception, a lie produce such supreme joy in the hearts of men as the faith of this people in God does?" "Yea it could, and the proof of it is in that it does; but the joy this people think they have is not joy; man never tastes joy until he breaks away from all restraint, and feels himself accountable to no one for his actions, then and then only is he capable of joy." "'Tis a lying spirit prompts thee so to answer," replied Alma, "for never while sense and judgment keep their seat in the mind of man can he cast off restraint, or become dead to the sense of moral responsibility; therefore what you would call joy would be the wild delirium of the madman or the drunken--long may this people be preserved from such joy as this--its spirit is drawn from hell, its effect is destruction. Equally false is your statement that the priests glut themselves on the labors of the people. From the commencement of the reign of the judges, seventeen years since, until now, I have labored with my own hands for my support; and notwithstanding all my travels for the Church, and labors in it, I have never received even one senine for my labors, nor have my brethren, save it were in the judgment seat; and then we have received only according to the law for our time. What doth it profit us to labor in the Church, then, but to declare the truth, that we might have happiness in the prosperity of our people?" The scoffer was silent at the calmness of the high priest; something in the manner of Alma moved him strangely, but he stared boldly in the face of the speaker. Corianton, however, manifested more uneasiness, for under the calm exterior he saw the spirit in his father awakening. "Korihor," said the High Priest, and there was an intensity in the voice now which thrilled the whole assembly, "you mock at religion, you deny the existence of God, but I testify to you there is a God, and now will you deny his existence or blaspheme his name?" "Yea, that I will! What, thinkest thou because a High Priest says in solemn tones, 'I tell thee, Korihor, there is a God,' that I will crouch at his feet and confess what ye would call my sins, and like an echo say 'amen' to your testimony? By the gods, if such there be, you must think my spirit easily over-awed! I tell thee no, there is no God--ye have no evidence that there is--give me proof of his existence--let me see a manifestation of his power--show me a sign!" "All things testify of his existence. The traditions of our fathers affirm it"-- "The traditions of our fathers!" contemptuously broke in Korihor, "I demand a living sign, and you talk to me of tradition!" --"The written testimony of many of the prophets from the beginning of the world to the time our fathers left Jerusalem, as recorded upon the brass plates they brought with them into this land, prove his existence; the testimony of all the holy prophets that God hath raised up to minister to this people declare it; and back of these witnesses stands all nature--the earth with its wealth of fruits and flowers and vegetation and animal life; the rains which make it fruitful, the glorious sun, which kisses its fruits and grains to ripeness; day and night, seed-time and harvest--all proclaim the Creator and his goodness and wisdom and love! The existence and harmonious movement through space of many other worlds than ours in such exact order and regularity, proclaim his power and glory; and more than all, the still small voice of the Spirit of God, testifying to the secret soul of man of the being of God and man's accountability to him--all these things united give ample proof of God's existence and power and majesty. Yet there stands a man," and he pointed his finger at Korihor, and addressed himself to the audience, "who denies there is any proof; turns from all this and impiously demands a sign!" The scoffer stood awed before the awful form of the priest; and well indeed he might, for he had risen in delivering the above; his face shone with intelligence, his eyes reflected the light of heaven, his voice trembled with the power of God; and the form drawn up to its fall height was magnificently grand. "I--I do not say--there is--no God," faltered Korihor in subdued, husky tones, and trembling from fear--"I do not believe there is,--I will not believe"--recovering some of his boldness--"except ye show me a sign!" "Then this shall be thy sign--I tell thee, in the name of God, thou shalt be dumb and never speak again!" The voice was trumpet toned now, and seemed to shake the building and the whole audience had started to its feet. There was a half stifled exclamation from the scoffer, and he wildly clutched the air; his eyes seemed bursting from their sockets and his face was purple with his effort to speak. Those who had stood with him drew back as if by instinct, and he stood alone writhing under his curse. Exhausted at last by violent contortions of his whole frame, he became more calm; and in answer to the question by the Chief Judge-- "Art thou now convinced of the existence of God?" He wrote an answer, saying that he was; that he knew there was a God, but the devil had deceived him by appearing to him as an angel of light, that he had taught his words because they were pleasing to the carnal mind, and his success made him believe, finally, that they were true. He pleaded piteously that the High Priest would remove the curse, but Alma replied: "If this curse should be taken from thee, thou wouldst again lead away the hearts of this people; therefore it shall be unto thee, even as the Lord will." Korihor looked around him, but no one gave him recognition as a friend; those who had accompanied him into the hall stood terror stricken, and amazement was depicted in every countenance. He realized that he was deserted in this his extremity, and with a gurgling cry he fled from the hall and the city. The vast audience which had breathlessly witnessed this remarkable scene and the demonstration of the power of God, began to break up, and quietly leave the hall, each person too deeply impressed with what he had witnessed to speak to his neighbor. The Chief Judge and the High Priest were among the last to depart. As the latter was approaching the door his robe was clutched, and turning round he stood face to face with his wayward son--Corianton. CHAPTER FIVE. THE NEW CONVERT. For a moment father and son faced each other, but neither spoke. The proud head of Corianton was bowed, his lips quivered with emotion. The father held out his hand, and the young man grasped it. "Father," he said, in humbled tone, "I have sinned against God, and against thee; I pray you pardon me, and ask thy God to pardon me, too." "Corianton, thy rebellion against God is in truth a grievous sin. But youth is thoughtless and wayward, impatient of restraint, easily misled, and often, too, by generous impulses. The high sounding phrase, the reckless plea for unbridled license, miscalled liberty, of which men of Korihor's type well know the influence, the mocking jests at sober, righteous lives, the boldness which dares mock at sacred things, and bid defiance even to God, hath in it a false daring which captures inconsiderate youth, and works its ruin. I do remember my own youth, Corianton, and how in my mad folly I threw away restraint, consorted with the wicked, mocked the righteous, and impiously blasphemed the name of God, and afflicted my noble father's soul as thou hast mine--but I forgive thee," hastily added the Priest, as a great sob escaped his son, "as he did me; and so far as my earnest prayer can pluck down God's forgiveness on thy head, be assured, my son, my most dear son, God shall forgive thee, too." With these words ho fondly embraced Corianton, and a few moments later they left the Hall of Justice together. At the house of the High Priest they found Ammon, Aaron, Omner and Himni, and also Helaman and Shiblon, the two elder sons of Alma. The first four persons named were the sons of Mosiah, the last king of the Nephites, at whose death the reign of the judges began. These men had been the companions of Alma from his boyhood, and together in their youthful days they had been recklessly wicked and sought the destruction of the Church, as already detailed in chapter two. After their conversion they had traveled to and fro through all the land of the Nephites, seeking to undo the mischief they had done; and then performed glorious missions among the Lamanites where the power of God had been wondrously manifested to the converting of many of that people to the truth. Often separated in their labors, cast into prisons, surrounded by dangers, threatened by mobs, weary, foot-sore, hungry--now received into palaces and hailed almost as Gods, now outcasts, without a place to lay their heads--they experienced all the changes, the successes, and the vicissitudes of missionary life, but through all of it they were faithful to God, and held each other in fondest remembrance. The present occasion of their meeting together was to determine what steps should be taken in relation to the Zoramites, a people who had dissented from the Nephites and had established themselves at Antionum, south of the land Gershon, and bordering on the lands occupied by the Lamanites; and it was feared they would become confederate with the Lamanites and create trouble. The meeting held on the subject the day before had been interrupted by the Chief Judge sending for Alma to consult over the case of Korihor. Now they had met to conclude the business thus interrupted. Alma was warmly greeted by his brethren, who had witnessed the scene in the Hall of Justice; and all expressed their gratitude to God for the great manifestation of his power, and the vindication of his cause. "The most happy fruit of this issue," said Alma, "is that it gives back to us my son Corianton; who, at first, stood with the unbeliever, but now has seen a demonstration of God's power, to the conversion of his soul." At this announcement the brethren gathered about Corianton and warmly embraced him, thanking God for his deliverance from darkness. It was finally arranged that Alma, Ammon, Aaron, Omner together with Shiblon and Corianton, should go on a mission to the Zoramites; that Himni should remain to preside over the church at Zarahemla, assisted by Helaman. As the council was breaking up, Alma suggested that he would like to take with him on this mission Amulek and Zeezrom, but they were in the city of Melek, west of Zarahemla. Corianton volunteered to go after them, and Shiblon expressed a willingness to accompany him. That afternoon they started. En route they passed through several villages, and on such occasions were everywhere questioned in relation to the curse which had fallen upon Korihor, of which they had heard conflicting rumors. The young men gave to those inquiring correct information, though Corianton in testifying to the existence of God, and to the truth, was not always as humble or merciful to those who were not yet converted as was conformable to the spirit of the gospel, or consistent with the position which he himself had so lately occupied. It is ever thus with your new convert; by his actions and by his words you would be led to think, if you did not know better, that he was the last sinner God was waiting to bring into his fold before he damned the rest. Shiblon observed these faults in his brother, but knowing his haughty spirit, which could ill brook restraint, he resolved to remain silent, and let those older correct him. Finding Amulek and Zeezrom, they delivered their message from the council of the priesthood in Zarahemla, and both these worthy men returned with them to that city, and from thence the party took its journey to Antionum, the chief city of the Zoramites. Of that journey it is necessary to say but little. It occupied eight days, the party going on foot, driving with them but two asses, on which were packed the tents, food and other necessary articles for the comfort of the party. For the sons of Mosiah and Alma, who were all experienced missionaries, and had passed through many trying scenes together, as also, indeed, had Amulek and Zeezroni, it was a glorious reunion; and many and various were the adventures and special manifestations of the power of God related. To the younger men, Shiblon and Corianton, it was a feast of spiritual food--the conversation of these servants of God. CHAPTER SIX. THE ZORAMITES. The sun was slowly sinking in the western sky, as the party of missionaries presented themselves at the main entrance to the city Antionum, the gateway of the north wall. They were permitted to pass in unchallenged, and inquired out a lodging house, where they all stayed together. Uninformed as to the exact nature of the heresy of the Zoramites, they had resolved to avoid proclaiming their mission, until they should become acquainted with the nature of the errors it was their hope to correct. The day following their entrance into the city was the holy day of the Zoramites, when they repaired to the synagogues, of which there were many, to worship. The interior of their places of worship was gorgeously decorated. Near the center of each rose a stand, the top of which extended half the height from the floor to the ceiling. The stand proper rested on a sort of frustum of a cone. Up the sides were several flights of steps, and at the top of the frustum was standing room for a number of people; but in the stand proper there was room for but one. Each in his turn ascended the single flight of steps to the top of this holy stand--Rameumptom they called it--and stretching forth his hands towards heaven, exclaimed in solemn tones: Holy, Holy, Holy God! Thou art God, There is no God beside. Spirit Bright, and Everlasting-- The same to-day and ever more. Separate are we from men-- Elected us hast Thou and made us holy, While all beside thou hast condemned; For which, Most High, and Holy God we give Thee thanks-- That we are not as other men. Separated are we from false traditions of the Christ-- That deep blasphemy of corrupted Nephites, Who know not Thee as Spirit-God: But as a man expect to see Thee Come on earth, and all mankind redeemed! For deliverance from such traditions vile Most High and Holy God--I give Thee thanks! Amen, amen, amen! At the conclusion of every distinct thought in the above prayer, the company of worshippers at the top of the frustum would cry aloud--"Amen, amen!" And at the conclusion of the prayer an unseen choir accompanied by instruments, chanted selected and slightly altered passages of the above prayer such as-- "Holy, holy God! Thou art God. Thou are holy. Thou are spirit, and ever shall be--Holy is thy name! Amen! amen!" Such was their form of worship, such their set prayers, as witnessed that day by Alma and his fellow missionaries. After witnessing this mixture of impiety and hypocrisy, self-glorification, and abasement of those not of them. Alma thought it not necessary to wait longer in commencing the work, and hence, that night he laid hands upon the heads of his associates, blessed them and set them apart for the accomplishment of the work in hand. The next morning they separated for the better prosecution of their enterprise. They took no thought of themselves, what they should eat, or where they should be lodged. They preached in the synagogues, in private houses, and even in the streets. No one in the beginning of this work was more zealous, or more successful than Corianton. Indeed it was his success that began to work a great mischief; for it filled him with pride and boasting in his own strength. By the force of his brilliancy, and a kind of genius for controversy, he discomfited the Zoramites, and exposed the shallowness of their principles to the great delight of the multitude who, though they believed not the message he was delivering, were immensely pleased with the youthful orator. There were fundamental truths of the gospel, however, to which Corianton himself was not converted; the atonement of Christ, the resurrection, the justice of God in punishing the wicked, being among them. He found, as many since his day have found, that seeing a single manifestation of the power of God--a miracle--had not removed all the difficulties in the way of a sound faith in the gospel; and in his own mind he began to find ways of accounting for the destruction of Korihor's speech--his own excitement, the mysterious magnetism of his father which swayed men's minds, a power which he flattered himself he had inherited, notwithstanding his unbelief. One day about sunset, while in this frame of mind, as he was passing down one of the main thoroughfares of Antionum, he saw a poor, wretched object begging of those who passed him on the street. He was miserably clad and filthy, his form emaciated and trembling with weakness, but there was something in the profile of the face, a resemblance to a countenance which lived in Corianton's recollection, that attracted his attention. As he approached nearer he observed a wildness about the man, occasioned by desperate efforts at speech, resulting only in harsh, disconnected and unintelligible mumbling. To his astonishment, it was Korihor. The form was wasted, the features shrunken almost past recognition, and insanity glared from his wild eyes. Corianton gazed in pity upon him, and Korihor returned that look with one of puzzled wonder. Then as the mists and confusion of his mind cleared up for the moment, he recognized his former, and what he accounted his false friend, and with a wild shriek fled out into the street, looking back at Corianton as he ran with an air expressive of horror. At that moment a troop of horsemen was passing down the street, and so sudden had been the poor half maniac's flight from the presence of Corianton, that he threw himself in front of the horsemen, and before they could check their speed or change their course, he was knocked down and trampled upon. A crowd quickly gathered around the bruised and bleeding form. His case was notorious in Antionum, and it was generally believed that his dumbness was brought upon him through sorcery; hence, even while he was shunned by the people, there were many who sympathized with him, so far, at least, as execrating those who had been the means, as they thought, of bringing the evil upon him. Corianton ran to the man and raised him to a sitting posture, but he never regained consciousness; a few painful gasps, and the body sank back into the arms of the young man, limp and lifeless. One of the guards of the city came up to the crowd, and, recognizing the body as that of the dumb, half-crazed beggar, he took charge of it, and finally interred it. As Corianton walked away with the mangled form of the once bold anti-Christ vividly pictured in his mind, he muttered half aloud--"This is one of the judgments of God--cruel, infinitely cruel! He above all others could have been generous and have pardoned him before his justice," and he fairly hissed the word, "had turned to cruelty!" By this time he had reached his lodgings, one of the finest palaces in all that city, and strange enough, it was the home of one of the chief Zoramites who had been especially pleased, or at least feigned to be especially pleased, with Corianton, and had invited him to make his house his home. At the entrance to the walk leading up to the house, he was met by a woman, who asked if he was one of the Nephite prophets that had come to preach the doctrines of the Nephites to the Zoramites. Corianton answered that he was of that party. "And is your name Corianton?" "Yes, that is my name." "Then at last I have found you!" CHAPTER SEVEN. JOAN. Was the woman who accosted Corianton at the gate of his lodging, young, beautiful? He could not tell; the twilight had deepened too much into the shadow of night, to permit him to see clearly; but there was a fascination in the full, sweet tones of her voice, and he was thrilled by the touch of her soft hand, as she laid it gently on his arm, as if to detain him while asking the questions with which the last chapter closed. "You are going to Seantum's?" "Yes, that is where I lodge." "I will go with you." He hesitated, and was not a little astonished at her perfect self-possession, which, to his thinking, bordered on boldness. It must be remembered that among the Nephites, one of the chief characteristics of their women, so far as one is able to judge from their annals, was modesty--an excellent thing in woman, when not feigned or prudish. The freedom, therefore, with which this woman had accosted him, a perfect stranger, and now proposed to go with him, uninvited, to the place where he lodged, was a boldness to which Corianton was unaccustomed. She observed that he hesitated, and broke out into a light, silvery laugh. "Ah, I forgot," she said, in an apologizing tone, yet with a touch of mockery in it, "thou art one of the prophets, perhaps a solemn one, and unacquainted with our people, and my manners are too bold. But Seantum, with whom you lodge, is a near kinsman--my father's brother; now, will you throw open the gate, and allow me to go in with you?" He complied with her request mechanically, and in silence, for he knew not what to say. As they approached the house he again felt that soft hand laid gently on his arm, and the same sweet voice said, almost pleadingly: "Let us not go into the house yet, the evening is beautiful; see, the moon is just peeping over the tree tops, and floods the earth with her soft light--let us walk in the garden." She had retained her hold upon his arm, and obeying her will rather than his own, he turned down a path leading away from the house. The house of Seantum was situated at the southern outskirts of the city, in the midst of a spacious and splendid garden. There were extensive lawns, studded with tropical trees, several species of palms and plantain; the cocoa trees standing in groups, their great tufts of gigantic leaves rustling in the moonlight at the height of sixty and seventy feet; banana and papaw trees growing side by side in rows along the walks, and back of them in irregular order stood pomegranates, while here and there were clumps of lindens, interspersed with sumach and cashew, and a great variety of evergreen shrubbery. Here side by side, and in fine contrast, were rhododendrons, with their rose-colored flowers, and the coffee shrub with its clusters of delicate white blossoms. Other flowers and flowering trees there were in great profusion--the fragrant eglantine, the elegant, airy though thorny acacia, and now and then an aloe plant, and, ah, rare sight! several of them were in full bloom; these, with splendid magnolias, mingled their odors; and burdened the air with ambrosial fragrance, which, with the chirrup and hum of insect life, the gentle whispering wind, stealing softly through shrubbery and tree, and all kissed to beauty by the glorious moonlight, made up a night such as lovers love, and love's young dream expands. "You are not at all curious," said Corianton's new-found companion. "You have not yet asked my name, nor why I am here, nor what it is I want with you--you have not spoken half a dozen words since we met--you smile, do you mean by that I have not given you a chance to say more?" "Such were my thoughts, lady, but I would know your name, and am most curious to know what you would with me." By this they had reached a lakelet at the lower end of the garden, from whose moist beach grew several gigantic mango and sycamore trees. They had passed in the shadow of one of the latter whose inclining trunk extended far out over the water-lily bedecked lake. Half seating herself on the inclined tree, she raised her hand to clutch a grape vine that drooped from a branch above, and as she did so the ample folds of her sleeve slipped back and left uncovered a beautiful white arm. And now Corianton noticed for the first time that the form was supple and finely proportioned. Her head, too, had been covered with a kind of mantilla which had also partly shrouded her face; this fell back now, revealing a face of uncommon loveliness, and a profusion of brown hair. "You must know then, sir prophet," she said with a light air, "that I am Joan, from Siron; my father is a Nephite by birth, but when young met with my mother, taken captive during a war with your people. He fell in love with the captive, married her and she induced him to go with her to her people. They settled in Siron where they lived happily until my mother died. My father still lives, and has never been entirely rid of the traditions of the Nephites, and hearing that a party of Nephite prophets were preaching in Antionum, it was his wish that I should come to our kinsman Seantum, find you, and ask that you would also preach in Siron." "But why did you come to me? I do not lead our party, I am youngest in it." "Ah, sir prophet, you are more famous than you know. It was Corianton that we first heard of in Siron; it is he whose eloquence most baffles the Zoramites, and threatens the disruption of their church--believe me, sir, I was charged by my father to bid you come." Oh, flattery! what man is proof against thy sweet, seducing charms! And how those charms are heightened, when flattery falls from beauty's lips! The vanity of Corianton was well pleased with the words of the woman; pride swelled his bosom, and he felt exalted above his brethren. "For two days I have sought you" (Corianton had been absent two days from his lodgings), "now I have found you and delivered my message, will you go to Siron?" "I cannot say, lady, I must first confer with my brethren, and if by them it is thought best, I--" "What! are you not free to come and go where and when you like. Are you in bondage?" "No, lady, not in bondage, yet it is mete I counsel with my associates, and if--" "And 'if' they give you leave, why then you'll go! Ah me, that is such liberty as a maiden has under her father's control. I've often wished myself a man, that I might have a more extended liberty, but if men cannot act independent of control, it pleases me that I am a woman. I fear, Sir prophet, that I shall never be a convert to your faith." "Then I would esteem my success in Siron of little value though I gained the whole people, if I failed to number one so fair among those who followed me." "Come, sir, let us now go in; you begin to find your tongue, and even a prophet, I see, can flatter." So saying she drew her mantle over her head, and they walked in silence towards the house. Corianton, as he walked away, did not observe shadowy forms glide from under adjacent trees, hold a brief consultation and depart from the spot which he himself had just quitted. CHAPTER EIGHT. THE REVEL. As Corianton and Joan approached the house, lively strains of music floated out upon the evening air, and lights gleamed from all the windows; now sounds of revelry could be heard--the merry laugh, and flying feet. In the hall they were met by Seantum. "Returned home at last, Corianton, eh?" he said with blustering familiarity, "what, and with Joan, too!" "Yes, kinsman; I found our prophet as he was entering the grounds, and have detained him long enough to deliver my message." "Quite right, too, quite right; if you have anything to do, do it, and do it at once, say I. But come, sir, some young people have gathered here, to make merry the night, recreation will do you good, sir; youth was made for enjoyment, sir, and youth cheats itself if it make not good use of its time." "Oh, kinsman, you forget!" said Joan. "This man, though he hath not a gray beard, or a stooped back--and though he hath no staff, yet is he a holy man! and will account the youthful revels you commend, as sinful. Alas," said she, with charming mock solemnity,--"alas, that youth should so soon wed itself to the vocation of the aged! Besides, I warrant me, he will tell thee he must first counsel with his fellow-prophets, before he can stir in what you would have him enjoy. So pray forbear, tempt not the holy prophet!" And with this tantalizing witchery she left him. Seantum laughed heartily at the evident discomfiture of Corianton. "By my life, sir, she hath hit you as hard with her sarcasm of your solemnities, as your ridicule hits the weakness of our Zoramite faith; but come, sir, come, you must rally, you must let her see that you have spirit--which I know you have--go in, sir," lowering his voice, "it shall not harm your reputation; go in, you shall find beauty, gaiety, pleasure and secrecy beneath my roof--go in, sir; youth was made for pleasure!" His pride, wounded by the light sarcasm of Joan, and, influenced, it must also be confessed, by the cajolery of Seantum, Corianton permitted himself to be led down the hall into a spacious saloon, brilliantly lighted by cressets, and at one end of which, on a platform, was arranged a banqueting table, ladened profusely with all the delicacies of the tropics--a rich variety of meats, fruits and wines, of which all were free to partake at pleasure. The ceiling and wall of the saloon were frescoed with voluptuous figures or grim monsters, half animal, half human--with here and there indications that some knowledge of the old mythologies was still retained; the windows were draped with curtains of rich stuffs, variously colored; their ample folds gently stirred by the soft breeze which stole into the room, filling it with the rich perfumes of the garden. The floor was variegated Mosaic work, smooth as polished ivory, covered at the sides and ends by soft carpeting. As Corianton and Seantum entered the saloon, a pretty dark-eyed girl was executing a sort of fandango to the evident delight of a number of young men sitting or lounging promiscuously about the room. At the conclusion of the dance the girl was greeted warmly with a round of applause. Then there was quiet, broken occasionally by light ripples of laughter, the hum of confused conversation, or occasional commands to the slaves to serve fruits or wines. There were whispered nothings, tender caresses, and loose jests. Groups of women of all degrees of beauty were reclining on divans or cushions, half concealed by the rich foliage of gigantic plants in great vases; and sometimes in recesses nearly shut out from the main body of the saloon by closely drawn curtains. The entrance of Seantum and Corianton had attracted no attention; but as the tall, graceful Nephite passed the various groups, the girls broke out in exclamations of admiration--"how handsome!" "how young!" "what fine eyes!--and what a form!" "who is he?" "a stranger--a Nephite." All this agitated Corianton, and rendered him uneasy. Arriving at the head of the saloon, he was introduced to a group of young men about his own age. "This is my Nephite prophet of whom you have heard me speak," said Seantum, "receive him as my honored guest and friend." At this Corianton was warmly saluted, and called upon to pledge the acquaintance in wine. There was no retreating now, nor could there be any refusal. "Though our new friend is a Nephite," said Seantum, after the pledge of friendship had been drunk, "and reared under traditions which we have forsaken, religious differences, arising solely from training in childhood, should make no difference in social life." "No, no," broke in several voices. "Let us bury thoughts of all such differences in another bowl of wine," said a youth of Lamanitish appearance, and already under the influence of the beverage he now called for. At that moment in the lower part of the saloon some one was greeted by hearty applause; looking in that direction Joan was seen advancing clad in loose, fleecy garments; she held in her hand a long strip of crimson gauze, and as she reached the middle of the saloon she shook out its folds and began a dance of exquisite grace. What mischief hath not been worked by the witching grace exhibited by beautiful women in the dance! The elegance and harmony of motion, the poetry of movement, gives a lustre to beauty and influences the senses through the imagination. 'Twas the dancing of the fair daughter of Jared which drove Akish of old to pledge himself to murder King Omer among the Jaredites; and men hereafter shall promise with an oath anything to the half of a kingdom, to some fair one for dancing before them. Never had Corianton seen such a combination of motion and beauty as that now before him. The slight willowy form of Joan swaying with easy grace, the poise of the head, the movement of the arms, all in perfect harmony with the rest of her actions. Frequently the company applauded her, but now evidently the dance is drawing to a close, concluding with rapid whirling round the entire saloon. As she passed near Corianton she suddenly threw her gauze scarf over his head, as a challenge for him to join her in the finale; and he, forgetful of all but her loveliness and bewitching grace, caught her hand, holding the tips of her fingers, and accompanied her in that whirling circuit. He had evidently acquitted himself well, for he shared in the applause which greeted her, and the compliments that followed. "Ah, my friend, I scarcely thought a prophet could do so well," she whispered, in her taunting manner; but seeing that he turned pale at her remark, and that a pained expression also passed over his features, she quickly added "you did well, I am proud of you, and you must be my companion for the night;" and her hand once more stole within his arm. The revels were continued through the night, wine flowed as freely as water, and long before the gray dawn began to break in the east, many had sunk down in a helpless, drunken sleep. Corianton also was intoxicated, but not so much with wine as with the beauty and chic of Joan. When she left him, as she did soon after midnight, he began to realize the situation into which his half thoughtless indiscretion had plunged him, and he knew not how he would well answer his brethren for his conduct. Though he had drunk but little wine, not being accustomed to it his brain was on fire, and a mad spirit of recklessness seized him. Passing a group of young fellows in an advanced stage of intoxication in one of the recesses of the saloon, he was hailed by them, and congratulated upon his conquest of the fairest lady in all their land. He joined them in their praises of her beauty and in their revel. What he did, what was done he knew not, his brain was confused--he had an indistinct recollection of boisterous, frenzied jollity, then high words, a quarrel, but not the reason of it, and then all was darkness, oblivion. CHAPTER NINE. ISABEL. As the grey light of morning struggled through the heavy curtained windows of the saloon, Corianton awoke. For some time he lay half bewildered, unable to call to mind what had happened, or where he was, conscious only of the heavy, dull pain in his head. At last, however, the revels of the past night were conjured up by his recollection; but awakening consciousness brought with it a sickening sense of shame. He was lying on a cushioned divan in one of the many recesses opening into the saloon, and near him in a heavy stupor, on the floor, was a young Lamanite girl. He arose and staggered from the recess to seek the open air. In the saloon the lights in the cressets were burning low, but giving out sufficient of their pale, yellow light to reveal the general disorder that prevailed. Fruits, drinking bowls, withered flowers and ottomans lay scattered about promiscuously. The banquet table itself with its burden of fruits and wines and silver furniture, had been overturned, doubtless in the melee which followed the quarrel, of which Corianton had but an indistinct recollection. Near the door leading into the hall were two slaves sleeping in each other's arms--worn out by the services of the past night. Corianton wended his way through all this debris and at last reached the garden; but neither the cool morning air, the song of birds nor the perfume of flowers brought relief to his aching heart or troubled mind. He followed the same path down which Joan had led him the night before to the margin of the lake, and stood under the same trees where her loveliness first attracted his attention. Again he saw her half reclining against the tree, once more heard her sweet voice deriding his faith and mocking at the bondage it brought with it--"What, are you not free? Are you in bondage?" she had said; and the humiliation he had experienced by the taunting question still hurt his pride. He sought a bower near at hand, and stretching himself upon a seat beneath it, was soon lost in a fitful slumber. He was suddenly awakened by some one in a subdued but hurried tone calling his name. Shaking off his sleep at last, he was surprised and not a little troubled at seeing his brother Shiblon standing over him. "Wake, brother, wake and leave this horrible place!" The speaker was pale and evidently much excited. "Come brother, in the name of God shake off this slumber, and come with me before it is too late!" "Why Shiblon, what's amiss?" "Alas, I fear thou art amiss; and your bad deeds are like to bring trouble to us all. Your association with harlots in this place is the talk of the whole city, and everywhere we are threatened with violence--we can no longer preach to the people since they judge us all by your conduct, and condemn us all as hypocrites and bid us be gone. The other brethren have started to leave the city, but I came in search of you; now brother, come--in God's name come! Come, let us leave together; by a penitent life you may yet cancel this great sin--you are young--not yet hardened in vice; I pray you, come!" Corianton stood before his brother bewildered; to him his speech was incoherent--wild. "Shiblon," said he, "I have not associated with harlots, and though the revels of last night were indiscreet, I am free from such sin as you impute to me." "God grant that you are, and far be it from me to believe that you add the sin of falsehood to a grosser sin; but brother, the house of Seantum where you have lodged, is the worst den of infamy in all Antionum, and only last night you were seen in loving converse on the shores of this very lake with the harlot Isabel." "Isabel!" echoed Corianton, "I know and have seen no such woman. I walked through the grounds here last evening with Joan, niece of Seantum, and though of sprightly disposition yet modest, and I believe as virtuous as she is fair." "Oh, Corianton, in this you are cozened. That woman is not Joan, nor is she Seantum's niece; but a wicked harlot from Siron whose body to the chief men of this city has been as common as their wills have desired it; you have fallen into the trap laid by the Zoramites to destroy the mission in this city. Seantum is one of the leaders of the Zoramites, he it was who sent for this cunning harlot to work your ruin, and in that hoped for the destruction of our mission; and he has succeeded, alas! too well. They have deceived you; and as the devil appears as an angel of light, so this woman assumes a virtue that she possesses not, and by that seeming grace wins you to your destruction. But break this chain, and let us flee." Before Corianton could reply there was heard a hurrying of feet and they were surrounded by a body of men. "Take that man," said Seantum, pointing to Shiblon, "and bind him." The young man saw at a glance that neither flight nor resistance would avail anything, and he submitted without an effort at either. "Corianton," said Seantum, "I overheard the ungracious words of your brother against my house and my kinswoman, and I insist upon a vindication of both before the magistrates of this city; hence I have taken him, but I mean him no further mischief; and does not justice to my great reputation and to my household dictate the taking of this course?" "Though the sentence fall upon my brother, I must say your cause is just; let him answer it before your judges, and let this experience teach him discretion." "Corianton," said Shiblon, "I complain not at my captivity, incurred by an anxiety for your good; nor shall I shrink before the judges however unjust or merciless they may be. But take my advice, if you are still free from the sin that reputation sticks on you, lose no time in leaving this man's accursed house; trust not his friendship, for it is poison; believe not in the pretensions of the harlot Isabel, Joan she is not, she is one whose feet go down to death, whose steps take hold on hell!" "Away with him, and stop his slanderous mouth!" cried Corianton, white with rage. One of those who held him, struck Shiblon a blow in the face. "Noble Seantum," continued Corianton, "see that yourself and your fair niece be cleared of those slanders, and tell her that there is one Nephite at least who can rise above the prejudices of a narrow faith and not impute lewdness to mirthfulness, nor wantonness to innocent gaiety." "Be assured, sir," replied the one addressed, "I shall not fail to report you truly to the fair Joan; and you shall not suffer in her estimation by reason of your brother's slander." "Brother, you are now blinded by your infatuation and anger," said Shiblon, whose spirit neither blows nor prospective harsher treatment could daunt, "but the time will come, when the scales will fall, and you will see the black wickedness of those who have entrapped your unwary feet; farewell, and whatever fate overtakes me, remember I suffer it out of love of you." He was then dragged away in the direction of the house, followed by Seantum. CHAPTER TEN. TAUNTS OF THE CROWD. Left alone to battle with the contending emotions that struggled in his breast, and his anger having subsided, Corianton began to be plagued with rising apprehensions. What if Shiblon were right? What if he had been duped by the crafty Zoramites? Many things that passed under his observation in the banqueting saloon the night before now arose to give support to his increasing fears. "Yet, I'll not believe it, until proven true, then if she be indeed a harlot, and hath betrayed me into this compromising position, may God pity her, for she hath need of pity!" With these words he left the garden and started in the direction of the market place of the city. He observed as he walked along that many people looked curiously at him, and turned to follow him with their gaze. As he turned into one of the principal streets he heard a tumult, and saw an excited crowd of people rapidly gathering about two men who were evidently making efforts to extricate themselves from the throng. They were coming in his direction, and stepping aside into a narrow alleyway, he thought to let the throng pass without being observed. As the crowd drew near, to his astonishment, he saw the two men were his father and Ammon. The mob at their heels, however, was evidently, as yet, good natured, and were merely mocking them. Some who occasionally ran in front of them would shout at the spectators gathered at the sides of the streets-- "Behold the Nephite prophet, who comes to teach us 'holiness' while his son makes merry the night with harlots!" "Teach your own son virtue before you leave your cities to convert the Zoramites," cried another. "The son's no worse than the father I'll warrant," shouted a third. "Nor so bad either," broke in several. "Say old greybeard," said a voice from the crowd, "which of you holy men is contracted to Isabel to-night?" and the insinuation was followed by shouts of laughter. So the crowd passed on, yelling, cursing, mocking, deriding, pushing; the spirit of violence constantly increasing. The two prophets answered nothing, but bore all meekly; the only sign of emotion being the tears that silently flowed down the furrowed cheeks of Alma at the taunts thrown at him respecting his son; indeed he seemed weighed down with grief, and would have been trampled under foot but for the support of his strong companion, who bore him up, and kept back those who would have used violence had they dared. The crowd passed and their shouts rose faintly above the busy hum of life in the city, and then at last died away altogether. Corianton had remained in the alley way from which he had seen and heard what is described above; there he stood trembling from head to foot in an agony of shame and terror. At last he walked away, and rather from instinct than design he retraced his footsteps in the direction of Seantum's. CHAPTER ELEVEN. FACE TO FACE. As he walked along Corianton increased his speed; passion rocked his frame, and a deep design for revenge filled his heart. He passed down the path with rapid strides and entered the hall of Seantum's dwelling. Here he met a maid who had attended on Joan--Isabel,--and in whose company he had left her the night before. "Where is your mistress, maid?" he demanded in no gentle tones. "She is yet in her room, sir prophet," said the maid, trembling with fear. "And where is that room?" "The first door to the left opens to a passage leading to it; shall I say to my mistress you would see her?" "No," he replied in tones husky with anger. "I will see her unannounced. Small need to stand on ceremony with such as she." And with a few rapid strides he reached the door indicated, and entered the passage leading to the splendid rooms set apart for the use of Isabel. He threw aside the heavy curtain drawn across the passage and stood in the presence of the woman bent on his destruction. She was seated on a low ottoman with a silver mirror in her hand and a slave was just putting the finishing touches to her toilet. She hastily arose as Corianton entered, and intense anger flashed in her dark eyes. "Methinks this entrance is somewhat rude, bold Nephite. At least I should have thought a 'prophet' would have had respect for a maiden's privacy." "Aye, no doubt he would. All men would respect a maiden's privacy; the most licentious wretch would tremble did he invade its hallowed precinct. But who respects the privacy of a commoner? Who pauses on the threshold of a strumpet?" "Commoner? Strumpet?" echoed Isabel, choking with rage, "what mean you?" "Mean? mean?" he cried, "I mean that the mask behind which you would hide as Joan is snatched away. I mean that you are a base harlot; that that fair face is besmirked with loathsome filth, that the sweet tones of your voice, the arch smile, that angel form, are but the blandishments of hell to decoy men to ruin. I mean that you with your paramours conspired to work my undoing; and I, fool-like, must walk in midday light into your traps." He had approached her at this climax of his passion and seized her by the throat! With a shriek she sank upon her knees before him in terror. Finding her helpless in his grasp, he recovered his self-control sufficiently to loose his hold. "No, no, I will not kill you--I meant not to harm you--pardon me. O, my God! why, oh why, is this woman so foul and yet so fair that heated rage is cooled, madness subdued to gentleness, and man's purposed revenge weeps itself to softness in woman's tears?" Covering his face with his hands he sank into a settee overpowered by the emotions which shook his frame. By this time Isabel had recovered from the terror into which Corianton's sudden rage had thrown her; and deeply read in man's moods and passions, she saw what an influence she held over the one now before her. Stealing softly to his side, and placing her hand on his shoulder she gently said: "Corianton, have you done well in thus proceeding? What have I done to merit such harsh treatment--such bitter words--how deserved it?" "What have you done?" he cried--"you came to me with a lie on your lips, deceit in your heart, and under the guise of innocence, purity and goodness sought to encompass my ruin!--Well madame, your plans have carried--I am undone--ruined! I can never return to my people, to them I am infamous--an outcast!" And again his form was convulsed in an agony of grief. "But may there not be some extenuating circumstances to free me from the harsh judgment you passed upon me? Trained from my childhood to hate your people, and taught that all means were proper that would lead to their destruction, the helpless instrument of unscrupulous men bent on defeating your mission to the Zoramites--is it any wonder that I undertook the part assigned me in the scheme? But Corianton," and she sank on her knees at his feet, "the moment I saw you--so noble in bearing--so young--my heart relented; I shrank from the performance of the wicked plot--but what was I to do? Had I told you the truth-- that I was Isabel--the infamy of that name would have steeled your heart against me--you would have driven me from you as an unclean thing; and your presence--the nobility which looked from your eyes, inspired me with love such as I have never known before--I experienced a longing for something better than I had known--a desire for purity, goodness, virtue, that I might be worthy of you; and even wicked and unclean as I am, hope whispered high promises to my woman's heart--'love will forgive and forget the past; it lives only in the present and for the future,' it said; but alas! it was a vain hope--I awake and find it dust! Oh, why is there so much difference between man and woman! No matter what the past of a man may have been, he hath but to repent, and all is forgiven--and, forgotten. But when a woman falls, 'tis never more to rise or be forgiven." These indirect appeals to him touched the gentler nature of Corianton, and bending over her as he took her hand, he said: "Nay, do not weep; if I have fallen I alone am to blame, I should have had better discretion. I am no coward to lay the blame upon another. I alone am to blame and I will alone bear the burden of God's displeasure." "Corianton," cried Isabel as a sudden idea seized her, "if you are an outcast; come to me, go with me to Siron; we are both young, we may live for each other, and life may yield us much of happiness--I will be true to you, work for you, nay, my proud spirit is conquered by my love, I will even be your slave; let us unite our shattered fortunes: all may yet be well." Oh youth, how elastic is thy texture! Oppressed with the heaviest grief, bowed down into the dust by ruin, thy buoyancy will up-raise the soul--hope dwells perennially in thy breast! The proposition of Isabel revived the sinking spirits of Corianton, and under the influence of her hopeful words his life yet seemed to promise something worth living for. "If you have become an outcast from your people," she continued, "and that through me, I will become an outcast from those who knew me here, I will forsake my friends for you; and then, hand in hand, we will seek our new and better fortune. But men are changeful in their love," she added, "and when time or care steals beauty from our checks, your eyes will wander--swear to be true to me, Corianton." Her arms stole gently about his neck and she looked pleadingly into his eyes. All his love for this woman now seemed to go out to her, and warmly returning her tender embrace he said: "Do not fear the vanishing of my love, Isabel, for I do love thee with my whole heart, better than my country, my people or my God--the last I am estranged from, and henceforth thou shalt be my idol," and he lovingly kissed her lips. That night they left for Siron, and reached their destination. The following day when it became known that Corianton had gone to Siron with Isabel, the excitement in Antionum greatly increased. Shiblon the day before had been released from his bondage and was stoned by the people in the streets, led on by some of the servants of Seantum. He escaped them, however, and joined his father and brethren, and told them of the blind infatuation of Corianton. It was decided that it would be useless to attempt to preach longer to the people of Antionum, and that evening the brethren of the mission departed for the land of Jershon, their spirits bowed down with grief at the hardness of the hearts of the Zoramites; but sorrowing most of all for the wickedness of Corianton and the disgrace he had brought upon the work. Zoram and his associates, chief among whom was Seantum, were not satisfied with the departure of the Nephite prophets; but formed the resolution of driving from their midst those who had believed in their words. Hence they sent among the people secretly to find out those who believed in the words which Alma and his companions had taught; and learned the sentiments of those who disbelieved their teachings. The reports justified them in concluding they could drive the former out of their land with impunity. The effort was successful; and the outcasts fled to Jershon where the people of Ammon received them with gladness, and provided for their immediate wants. CHAPTER TWELVE. THE LOVE OF A WANTON. The home of Isabel, in Siron, was nearly as magnificent as that of Seantum in Antionum. All that wealth could do to satisfy the caprice and extravagant tastes of woman, had evidently been lavished upon Isabel by her lovers. For two days after the arrival from Antionum she had been all that could be desired by Corianton--loving, gentle, and at times sprightly. But the morning of the third day when he suggested leaving her establishment, whose luxury constantly reminded him of her former life and shame, she manifested some petulance, and replied-- "You knew who and what I was before you came here, I take it unkindly that you upbraid me for the past." The fact was that during the night Zoram had arrived from Antionum and was filled with jealous rage. He feared the young and handsome Nephite had won the fancy of his mistress, and demanded that he should be gotten rid of. About midday Corianton entered the apartments of Isabel and urged again that she would consent to leave Siron and go to a land where she was not known and there begin their new life. "There is the door," she said coolly, "if you like not to stay, you may go." "Nay, Isabel, but you promised that you would forsake all this for me!" "And are you so simple as to believe a woman's words? I was blinded by my infatuation and half repentance, but the dream is past, I am myself again, and see we are not suited to each other; you had better return to your people, sir prophet, fall down at their feet, and seek their forgiveness." He stood amazed--twice deceived and by this woman--twice damned in shame for a thing scarce worth his pity! "And is this the return for my great love for you?" he asked. "That for your love," and she threw a goblet of wine in his face. "I despise both you and your love." Several of the servants and Zoram entering the apartment at that moment, she threw herself into the arms of the latter, saying as she kissed him, "this is my love--my prince--my king of men! Now go!" she cried, pointing to the door. "Not I," replied Corianton; "I will not budge until I have laid him dead at my feet who set on foot the plan that brought my shame!" And he sprang at Zoram with the fury of an enraged tiger. Before he could reach him, however, he was overpowered by the servants and bound securely. Zoram had drawn his dagger, and would have killed the Nephite, but Isabel clung to him. "No, no, you shall not slay him, he is my prey, and 'tis for me to say what shall be his fate. Nephite," she said, "our friend Korihor went into your chief city where, through sorcery, he was smitten dumb and fled from your land. He returned to us half crazed, and miserably perished. That, your people said, was a judgment of God,--a manifestation of his almighty power. Now live, return to your people to be the scorn and shame of the times, and let them know that your fall is a manifestation of Isabel's power--let it be Corianton for Korihor--Isabel against your God!" * * * "See that a number of servants go with him as guards and take him to the borders of the land Jershon," said Zoram. "Come, move, slaves, away with him, and be not over-tender of him in your journey!" Two men were soon mounted, and Corianton, his hands bound behind him, was compelled to run between them, each of his guards holding him by a thong fastened about his body. All that day and night, and part of the next day they continued their journey, with occasional rests for themselves and their horses. Reaching the borders of the land of Jershon before noon of the second day, they cruelly beat their prisoner and left him, directing their course for Siron. CHAPTER THIRTEEN. A BROTHER'S LOVE. Left more dead than alive by his hard journey and merciless beating, Corianton lay in a stupor for some time. Regaining consciousness he wandered, he knew not whither, but at last came to one of the chief towns of the people of Ammon; where a large number of the outcast Zoramites had been given a resting place. In passing through the streets he was recognized by some of them, and the news of his return soon spread throughout the city. The people came running together to see him. Some looked on him with pity, others looked upon him as the author of all their distress and began clamoring for vengeance. The latter class was by far the more numerous, and the excitement was growing uncontrolable. "Stone him, stone him!" was the cry. Corianton, hard pressed, threw back his tattered robe, and addressing the crowd said-- "Yes, good people, I am the cause of the affliction that has befallen you--let my life pay the penalty of my follies--I refuse not to die--to die would be relief." Those who heard these words, and saw the majesty of the speaker, fallen though he was, were awed into silence; but those on the outskirts of the ever-increasing crowd still clamored for his life, and even began to cast stones at him. These volleys soon caused those near him to draw back, and he stood alone. Shrouding his face in his mantle he sank to the ground prepared to meet the worst. At that moment a clear, strong voice rose above the tumult of the mob: "In the name of God, hold! Stay your hands, men! Let him be accursed that casts another stone!" Shiblon, all breathless, pushed his way through that angry crowd to where his brother lay, half stunned and bleeding. He threw aside the mantle and bent over the poor, bruised form. "Alas! my brother, cast down and well nigh destroyed!" and the tears flowed down his cheeks and dropped upon the half unconscious face of Corianton. Then the murmurs of the crowd, awed but for the moment by Shiblon's appearance, rose into cries for vengeance. Quickly rising to his feet, Shiblon waved his hand for silence and thus addressed them: "You people from Antionum, listen to me. My father and the sons of Mosiah, together with this my brother and myself, came into your midst to teach you the truth. Out of love for you my father, though bowed with age and unremitting toil in the behalf of others, left the pleasures and comforts of his home, risked his life, and endured the scoffs of the proud Zoramites, that you might live, and live in the truth, and be free, and for this you would reward him by slaying his dearest son, who fell by the practice of a cunning harlot. I grant you the sin was great; such as he are great, even in their sins; and they are likewise great in their sufferings. "If his crime is worthy of death, has he not already suffered more than death? The burden of his great sin he must carry through life--and could his worst enemy be gratified by casting one more stone at this poor, bleeding body, or be pleased by adding one more pang to his tortured mind? Oh, men! has pity, mercy, gratitude left your breasts; and does your mad frenzy make you brutish beasts? My brother's sin is more against himself and God than you, and it is for you to leave him to the justice and mercy of his God who hath said, 'Vengeance is mine, I will repay." The crowd slunk away, except those who remained to assist Shiblon in removing his brother to the home of Ammon, who lived in the city. Here his wounds were dressed; and he was attended upon by Shiblon with all the devotion of a loving brother. His father forgave him, and took no small pains in teaching him, instilling into his soul faith in the great fundamental truths of the Gospel. And Corianton's proud, haughty spirit now humbled to the dust, listened with prayerful attention to the instruction of his father, and found the faith of the Gospel the stay and hope of his soul, and no longer questioned, but lovingly trusted in the justice and mercy of God. May it not be that even this great sin was necessary to humble his pride, and prepare him to receive and sense the gospel, that by and through it he might be prepared to receive the highest degree of glory to which his nature could attain, and which he never could have attained with his pride unbroken? "I give unto men weakness," saith the Lord, "that they may be humble; and my grace is sufficient for all men that humble themselves before me." 
34769	----	file was produced from scans of public domain works at the University of Michigan\'s Making of America collection.) Transcriber's Note - The position of some illustrations has been changed to facilitate reading flow. - The frontispiece featuring a picture of Elizabeth Whitney Williams (noted in the table of illustrations at the beginning of the text) is missing from the original scanned book. - In general, geographical references, spelling, hyphenation, and capitalization have been retained as in the original publication. - Minor typographical errors--usually periods, commas and hyphens--have been corrected without note. - Significant typographical errors have been corrected. A full list of these corrections is available in the Transcriber's Corrections section at the end of the book. * * * * * A CHILD OF THE SEA _This edition of "A Child of the Sea" is being printed under the auspices of the Beaver Island Historical Society, to give our friends some of the history and legend of the Island. The story begins in the early 1800's, discussing particularly the occupancy by the Mormons, over a century ago, and continuing through the resettlement of the Island by the Irish, whose descendants still live there._ A CHILD OF THE SEA; AND LIFE AMONG THE MORMONS BY ELIZABETH WHITNEY WILLIAMS. =========================== COPYRIGHTED 1905. ELIZABETH WHITNEY WILLIAMS. =========================== Having lived all my life beside the water, with my brothers and many dear friends sailing on the lakes, and with the loss of many of my people by drowning, connected with the many years of my life as a Light Keeper, I affectionately dedicate this little book, with fragments of my life history, to the sailor men in whose welfare I have always felt a deep interest. Elizabeth Whitney Williams. Introductory. At the earnest request of many friends I have written this book with some incidents of my early life before coming to Beaver Island. What I have written about the Mormons are my own personal experiences and what I knew about them by living constantly near them for four years of my life; our leaving the island and settling at Charlevoix for safety then our being driven from there. After the fight then my life in Traverse City and finally returning to Beaver Island again. After the Mormons were expelled my twenty-seven years' residence at that time with the four first years gives thirty-one years of Beaver Island life with as much knowledge of Mormon life as any one outside of their teachings could possibly have. In this little history I have only touched lightly upon the reality, writing what my memory contained that might be interesting, telling the stories as near as possible as they were told to me by the people themselves that had lived and suffered by the Mormon doctrine; some things my parents told me when I was too young to remember, during the first part of my residence on "Beaver Island." Biography. My father, Walter Whitney, was born in Genesee County, New York State. At the breaking out of the Blackhawk and Florida war, enlisted, served his time, was honorably discharged, came to Fort Brady, Sault Ste. Marie, from there to Mackinac Island, there married my mother, who was a widow with three sons, myself being the only child born of that marriage. My mother was born on Mackinac Island of British parents, left an orphan young, was adopted by Captain Michael Dousman and wife, residing in their family almost thirty years. She married Mr. Lewis Gebeau of Montreal, Canada. Four sons were born Mr. Gebeau and one son dying. My mother married Walter Whitney, my father, residing part of the time at Mackinac Island, going to Grand Haven with the ferrys returning again to Mackinac Island until my father took the contract to build the Newton Brothers' vessel "Eliza Caroline," on the little island St. Helena, then our winter in Manistique, then our coming to Beaver Island. I was born at Mackinac Island. My mother lived to the grand age of one hundred years, passing away since my residence at Little Traverse Light House on Harbor Point, Michigan, U. S. A. Illustrations. Elizabeth Whitney Williams. _Frontispiece._ The Light House and Life Saving Station at Beaver Island Harbor, Michigan. James Jesse Strang, the Mormon King. King Strang's Residence. Built in 1850. The Mormon Feast Ground at Font Lake, Beaver Island. The King's Highway, Beaver Island. The old Mormon Printing Office, now the Gibson House, at Saint James, Beaver Island, Michigan. Font Lake, Beaver Island, where King Strang baptized his people. Little Traverse Light House, at Harbor Point, Michigan. A CHILD OF THE SEA, AND LIFE AMONG THE MORMONS. _PART I._ EARLY MEMORIES OF CHILDHOOD DAYS. Among my earliest recollections is my love of watching the water. I remember standing with my arms outstretched as if to welcome and catch the white topped waves as they came rolling in upon the white, pebbly shore at my feet. I was not quite three years old, my mother had left me asleep in the low, old-fashioned cradle and leaving the door ajar had stepped over to a neighbor's house just a few rods away; returning almost immediately, she found I was not in the cradle as she had left me a short time before. She began to search for me at once and fearing I had gone to the shore she ran down to the beach where the rolling waves were coming in with a booming sound, and the wind blowing a gale. She found me standing in the water laughing and reaching out my little arms as the great waves broke and dashed at my feet. Had she not come just in time I would have been carried out with the receding waves. I had always lived near the water, but until this time had never seemed to realize or distinguish it from other things. Our house stood just a few steps back from the shore, sheltered in a little grove of evergreen trees. The sun shining on the water in the early morning caused it to sparkle like myriads of diamonds, and the soft glimmer which shone through the green trees even now reminds me of some half-remembered dream. All seemed so peaceful and quiet. I remember at other times when no wind was near and water was calm at night when I lay in my cradle I could hear the soft splash of the water in low murmurs as it came softly upon the gravelly beach so near to us. To me it seemed like some sweet lullaby lulling me to sleep while listening to its low, moaning sound. My mother said it always made her weep, for to her it was the sad whispering voices of departed friends. ISLAND OF ST. HELENA. The little island of St. Helena is situated about fifteen miles from Mackinac Island, in Lake Michigan. Two brothers, named Archie and Carl Newton had located at this little island; they bought the land around the little harbor and put out a good dock, built a large store and house and prepared to establish a business with the fishermen of lower Lake Michigan. They needed a good vessel for their trading purposes and concluded to have one built for themselves. My father being a ship carpenter, signed a contract to build their ship, which was to be named "Eliza Caroline," in honor of both brothers' wives, who were sisters. And long the "Eliza Caroline" sailed on Lake Michigan, carrying thousands of dollars worth of merchandise and fish, doing her work nobly and well. The building of the ship brought our family to the dear little island of St. Helena. COMING OF COUSIN MITCHELL When we went to live on the island there were about twenty-five families there. Much help was needed to build the ship so several families came for that purpose. One bright morning in June, not long after my going to watch the waves, I was sitting on the floor beside my cradle playing with my dolls and my little white kitten, when a man came in the door; a beautiful woman stood beside him. Mother was at work; she looked and gave a cry of delight when she saw them. They clasped hands and kissed each other. The man took me in his arms, kissing me and putting me in the woman's lap, where she was sitting in mother's rocking chair. The woman kissed me and smoothed my hair while mother went out to call father. He soon came in and all talked for some time. At last the gentleman and lady left, with father and mother following, taking me with them. We went to the dock, where a vessel was with many people on board, men, women and children, all were laughing and talking so happily together. Soon the vessel was under way with white sails spread to the breeze. Our people waved handkerchiefs to those on board and hands were waved back to us with handkerchiefs fluttering as far as we could see them. The tears ran down my mother's face for her heart had been set on going with those people when they went to Green Bay, the Mecca of the west at that time. The man and woman were Mr. and Mrs. William Mitchell. Mr. Mitchell was my mother's cousin; they had disposed of their property on Mackinac Island and with other families were about to make new homes in Green Bay. Mr. and Mrs. Baird were among the rest. This had all been talked over before my father had left Mackinac Island and our people had intended to go with the rest, yet not knowing when they would be ready to start, my father had taken the contract to build the ship and could not possibly go at this time but promised to go in the near future, should all things prove favorable. Mr. Mitchell was a man of very fine appearance, courtly in his manners, kind and genial in disposition, loved by all that knew him. His wife was gentle in manner, a sweet-voiced and sweet-faced lady. One of mother's friends had sent a package to us from Mackinac Island. When opened we found it contained a beautiful white, hand-embroidered French Merino shoulder blanket, a red Merino dress, ready made, little red morocco shoes and a gold ring for my finger. All was sent as a present to Baby Elizabeth. Mrs. Mitchell had brought me a large wax doll that opened and shut its eyes and had real hair. I was afraid of the doll when it opened and shut its eyes. Being fond of bright colors, the red dress and shoes were a delight to me. PROMISES TO GO THE NEXT YEAR TO GREEN BAY. My brothers were not at home when the Mitchells came, they being over to St. Ignace on a visit to some friends. When they returned and learned Cousin Mitchell had been at our home they could not be consoled as they had expected to go to Green Bay and go to school. Their father's brother, their Uncle John Gebeau, was living in Green Bay, so this was a great disappointment to them. Father said if all went well and good news came from Cousin Mitchell we would move to Green Bay the next year, so the boys felt content and father would not break his contract made with the Newton Brothers to build their vessel. Of course I was too young to realize all this at the time but was told it when old enough to understand. A LETTER FROM COUSIN MITCHELL, WITH PRESENTS. I remember a big letter came to father and was told later it was from Cousin Mitchell, telling father if he was doing well to remain where he was for the present. And on the return of the little schooner which took the people to Green Bay father received a large barrel of presents for all our family from Cousin Mitchell and his wife. Dress and shoes for mother, pretty little red top boots for all our boys, with little blue jackets and caps for them and many other things which brought joy to their hearts to be remembered by those so far away. Our boys were great favorites with the Mitchells and used to be with them so much at Mackinac Island. My father also had an uncle living in Green Bay, Daniel Whitney, among the first white settlers of the place. His descendants are still living there. Cousin William Mitchell lived there many years. Before passing from this life he was head keeper of Tailpoint Light House, twenty-two years at Green Bay. I remember one very nice neighbor we had at this time. Slocomb was his name. Mother dressed the boys up in their new clothes, sent to them from Green Bay, and I was also dressed in my little red dress and shoes, then we were all taken over to see Mrs. Slocomb and from there my brothers took me over to see the vessel being built. I can remember how large it looked, it seemed so high up over us. The ship was to be finished and launched some time in September, then the Slocomb family were to move away to Milwaukee to make their future home. They had only one son, a boy about seven. When he reached the age of sixteen he was drowned at Milwaukee, which was a sad blow to those fond parents. While more people were coming as more help was needed to finish the ship, all was busy bustle among the neighbors for there was to be a great gathering to watch the launching of the ship. Soon another family came, old friends of my mother's, a Mr. and Mrs. Courchane. The man had come from Montreal, Canada, to Mackinac Island a few years before and there met and married pretty Miss Abbie Williams. Aunt Abbie we children always called her. Mother was so happy to have her friend with her. They had three little girls. Mr. Courchane was a ship carpenter by trade and came to help finish the vessel. They were very kind neighbors to us. Their little girls' names were Lucy, Emmeline and Margarette. They lived just a few steps from our house; we children were all very happy together. My eldest brother Lewis was thirteen, the next, Anthony, or Toney, was ten; the next, Charles, was seven. I remember their little red top boots; I would put them on and walk about the floor, which pleased them so much to see the little sister in her cute baby ways. THE OLD RED CRADLE. They would put me into the old-fashioned, low, red cradle which father made large enough for us all to crowd into. There they would rock and sing the old French ballads mother had taught them, sometimes rocking so hard we would all be spilled out on the floor; and that floor! I remember it now, so white and clean with mother sitting near in her sewing chair, sewing and joining in the singing. Then pretty Aunt Abbie coming in; she always looked to me like a picture, with her great dark eyes and black hair braided so smoothly and pretty red cheeks with white teeth just showing between red lips. She, too, would join in the singing, which is pleasant to remember. SAVED BY MY BROTHER FROM DROWNING. I remember distinctly of falling into the water. At the noon hour father sent my three brothers out in our little boat, just a few rods from shore, to bring a jug of fresh water for the dinner. They took me with them and in some way I fell overboard. Father and mother, with other neighbors, stood on the shore and saw it all. They had no boat to come to us and our boys were so frightened they knew not what to do. Father shouted for one of them to dive after me, which brother Toney did. I could hear little brother Charley crying as I lay at the bottom of the lake. I remember coming to the top, struggling, and going down again. At last I lay quiet on the bottom. I could see the sun shining through the water as the great bubbles of air went from my mouth to the top. Brother Toney being an excellent swimmer and diver, dove down into the deep water, grasping me in his strong arms, bringing me to the surface, where we both were taken into the boat and soon rowed to shore. There my mother took me in her arms and ran to the house, with others following, doing all they could to restore me. After a little time I was able to sit up. Brother Toney was praised by all for his brave act, but the praise was nothing to him in comparison to the joy he felt in knowing that he had saved his little sister's life. Then I remember crying to have on my little red flannel dress. Mother said to me, "If you stop crying I will dry the dress and put it on you." I was sick, I remember, father walking the floor with me in his arms, singing, "When I can read my title clear to mansions in the skies," that being one of his favorite hymns. I was rocked in the cradle several days; when able to play again mother made me a little raspberry pie in a little tin, which made me a happy child. Mother often said she could recall many pleasures as well as sadness in that summer on the little "Isle of St. Helena." St. Helena--dear little drop in the sea. How can I describe it as I saw it in after years? I called there on a trip down the lakes, on the steamer "Galena," with Captain Steele as master. We steamed into a pretty little basin of a harbor almost surrounded by green trees. The sun was just rising out from the water in the far distance, the sky was purple orange and pink. As I looked out of my stateroom window and saw before me the beautiful little Isle of St. Helena, I cannot describe my feelings; a few of the memories of my childhood days came back to me. My little brothers, with myself, playing along the shore, but now all was quiet and still. I had heard father and mother speak about it so many times, it seemed as though I saw it all through their eyes. It now looked to me like a lovely little toy. The water so clear and sparkling in the morning sunlight. The dock was in good repair, everything seemed clean, quiet and still. Mr. Newton's house I recognized at once, it being the largest. The little harbor seemed almost a perfect horseshoe in shape, the shore all around was covered with clean white gravel, the trees were mixed with birch, balsam, cedar, pine and poplar. The island is much greater in length than breadth. At the extreme eastern point a lighthouse is now erected. The red beams from its tower shine far out to guide the mariner on his way. Sweet, dear, little Isle of the sea! The grand old waves shall dash upon thy shore, When we who once have trod thy lovely beach Shall be known to earth no more. LAUNCHING OF THE SHIP ELIZA CAROLINE. Time was drawing near to the finishing of the good ship Eliza Caroline. The hammers could be heard from early dawn till dark. Seams were being calked, there was painting and oiling going on from day to day. Many were gathering from near and far to watch the process of launching the ship. The little village was bustling with people. Every home was full, for friends had come to stay a week. My parents told me afterwards the launching was a grand success. The sails and all ropes and rigging had come from Buffalo, N. Y. The trial trip was to Mackinac Island and return and nearly all the people in the little town took passage. The time had come for partings and sad farewells of old neighbors, for now nearly all must scatter to other parts. My father was sent for from Manistique. A Mr. Frankle had settled there and put in a mill. He was an old friend of my father's, coming from Chegrin Falls, Ohio. Offering good pay, father concluded to accept, and we prepared to move at once. The schooner Nancy, also owned by the Newton Brothers, was to take us to our destination. FAREWELL TO ST. HELENA. Cousin David Corps was anxious to do some fall fishing at a place called Scott's Point, where many families had come from Canada, Lake Huron and other parts. Fish were very near the shore in the fall of the year and a high price was paid for fish, so we were to tarry at this place until time to go to Manistique. Sailors were superstitious about moving cats from place to place, so father concluded to take the family in our own little boat, the "Abbigal". We had cats, dogs, rabbits and sea gulls for pets, and father would not leave any of them behind us. Our goods were all loaded on the "Nancy" and "Abbigal." I remember our neighbors coming to the beach to see us off. Aunt Abbie took me in her arms; the tears fell fast on my face. I thought it was raining and held out my hand, as I had seen father do to catch the drops, but no, it was not raining, it was tears falling from our dear friend's eyes. When father called out "all aboard", I was clasped in another tight pressure of her arms. Then father took me and placed me in the boat, where brother Charley and I were wrapped up in warm blankets. Our boat was pushed off by the men with a "God bless you, Whitney," and the waving of hats and handkerchiefs and with our sails spread to the breeze we sailed away from the shore out upon the blue waters of Lake Michigan. As our little boat glided along we could see the forms growing dimmer until the Island itself looked like a small speck upon the water. Off the south-east of us were other islands looming up out of the sea. Father told us afterward how afraid the two older brothers were, thinking it was whales coming after us, as they had heard about whales in the ocean. Little Charley and I were fast asleep in our warm little nest of bedding. Life for us had no cares or sorrows. Our baby eyes saw nothing but beauty in all things. All I remember of our landing was seeing many strange faces of men, women and children. Mother said afterward I looked everywhere calling "Aunt Abbie", and cried when I could not find her and Baby Margarette. There were two sweet little babies among the people, which satisfied me as I was so very fond of them. While on our way we had landed at Mentopayma, where we ate our lunch and fed our pets. Father climbed to the tops of the high hills and could see vessels and many steamboats passing up and down the straits. While there we found a large cat which we took with us, he being quite content to be taken with our other pets. Father gave us animals as pets to care for and we were taught to be kind to them. The time had now come when the people of this little settlement were to pack and go to their winter homes. They were to leave all their fishing outfits locked in their buildings until they came again another year. The vessel "Nancy", which made her weekly trips along the north shore to Mackinac Island and St. Helena, lay at anchor waiting for her precious human freight. The women and children were taken first, then the men with their dogs were put on board. Our family, with one more, stood upon the shore to wave them adieu; white sails were spread to the breeze and they sailed away to their far-away homes for the winter. DEATH OF MR. MCWILLIAMS. The family that remained were an old couple with a young son of seventeen years. The old couple felt the journey too long for them to take so preferred to remain all winter. Father and mother tried hard to persuade them not to remain, but go home, but they would not go so they prepared to pass the winter at a place called Birch Point, a cold, bleak shore, where the foot of a white man seldom ever came in winter at that time and very seldom the Indian hunters except on their hunting expeditions. Our goods had been sent on to Manistique and we were to follow in a few days in our boat. Just before we left father took us all down the shore to see the old couple that were to remain all winter and try to persuade them to come with us to Manistique. The name of this family was McWilliams. We found the old gentleman very sick. Mother told me afterwards we were with them two weeks. The old man died. Father made the casket. We buried him on that lonely shore in a quiet little nook where he loved so much to sit and watch the waves roll in upon the white sandy beach. Buried him where the blue sea waves might chant a requiem to his grave. Sing on, sad waves, your sound shall toll A solemn requiem to the soul Who sleeps so peaceful on that shore Till time shall wake to sleep no more. My people tried hard to have the mother and son go with us but nothing could induce them to leave the lonely grave of their loved one. Time was passing, father was anxious to reach Manistique at once. They told me it was a great sorrow to leave the mother and son alone, and to make it more lonely the wolves and bears were so numerous we could hear the howl of the wolves and growls of the bears just as soon as it became dark every night. They would sit at our doors and snap and growl at each other. They were so hungry we could hear their teeth snap together. John McWilliams picked brush and wood, keeping a fire around his father's grave until he could build a strong fence of logs around it. AGAIN IN OUR BOAT ON LAKE MICHIGAN. One still, cold morning in November our boat was prepared and we started to Manistique, ten miles distant. Charley and I were again placed in among warm blankets. Our little puppies of the springtime had grown to be great, large dogs and watched over little brother and me like two faithful sentinels. The day was cold and still. Father and the boys rowed while mother steered. We kept close to the shore. Little brother and I were half asleep most of the time. I can hear my father even now singing his old hymns, "Rock of Ages" and the "Evergreen Shore". Many times I imagine I can hear the sweet music of his voice. Mother, too, sang her French glee songs, the boys joining with her. French was our mother's language. Father could not speak it, but understood nearly everything. French and Indian were the languages spoken by almost everybody in those days around the western islands and shores. The men that came from eastern homes soon learned to speak the language of both French and Indian as it was necessary to carry on their trade. ARRIVING AT MANISTIQUE. As we neared the shore Mr. Frankle and his men stood ready to meet us and catching hold of our boat we were landed safely out on the dry land. Our house was all warmed with a nice fire burning in the great stone fireplace. Lights were lighted and supper was soon ready for us all. Beds were put up and soon we felt we were at home. Mr. Frankle had some friends visiting him from York State who had delayed their going home until they had seen my mother in regard to preparing some sturgeon for them. Sturgeon were so plentiful in the river they could be pulled out with a gaff hook. Mother contracted with them for several tons of smoked sturgeon. The Indians from their village, three miles distant, agreeing to catch the sturgeon, the fish were prepared and smoked, but the season closed too early to ship them that fall, so they had to be packed and kept over until the following spring for shipment to New York. The river was so full of suckers that the mill had to shut down many times while the men scooped the fish out with a large scoop-net and loaded wagons with them, which were hauled a distance down the beach and piled upon the sand. At night the bears, wolves and foxes would come to that pile of fish, making night hideous with their barks and growls. None of us dared go out doors after night came. We lived on the opposite side of the river from Mr. Frankle's mill. Father had to cross the river every morning many times. Bears were swimming across the river and we children used to watch them from our windows. The wolves would come to our large smokehouse at night and take the smoked sturgeon, growling and snarling around our windows. Our boys were busy days and got their lessons in the evening. THE OLD GRANDPA AND BOB COMING TO LIVE WITH US. Mother had a cousin who was an old man of eighty. He had worked for the Hudson Bay and Great American Fur Companies of John Jacob Astor, carrying great loads of provisions to the trappers all through the Lake Superior country, then taking the loads of fur back to market from the trappers' camps. He being now too old to work, and without a home, my father feeling sorry gave him a home with us. He was so grateful and happy he could scarcely express his gratitude, speaking very little English and that very broken. French, Spanish and Indian he spoke fluently. He was born in Canada of French and Spanish parents. His mother and my mother's mother were sisters. His name was Bertemau Mazoka. The trappers called him Magazau, meaning "store" in English, as with his two dogs, Bob and Maje, he carried a regular store for the trappers. One dog, Maje, had died. Bob, the other, was eighteen years old, and inseparable from the old grandpa, as we children were taught to call him. He loved to have us call him grandpa. He was very kind and patient with us, never tiring of doing something for our comfort. OLD DOG BOB. But Bob, how can I describe him, the old, patient, faithful dog! He was large and powerful, dark brown with darker stripes in color, part bull in breed, but just as gentle and kind in disposition as possible. He had pulled the heavy loads so long he was almost blind, teeth almost gone and rheumatism so bad it was hard for him to get upon his feet when he laid down. When grandpa came bringing Bob he had said in his broken English, "Mr. Whitney you take me, you take Bob too. Me can't stay if Bob no stay." The old dog seemed to know what his master was saying, for he came close to him and looked straight into father's face. Then father said, "Yes, Bob can stay too." He tried to show his delight with his master by jumping about. It would be hard to tell which of us Bob loved the best. I can see him now sitting in some out-of-the-way corner watching us with his great, almost human eyes. He had not always been kindly treated. He seemed to be so afraid to be in anybody's way, and when he saw us petting the other two dogs he would slink away with head down and look so dejected. The young dogs, too, knew he was a stranger and growled at him and bossed him about. Then poor old Bob would go back of the house and cry and whine so pitifully. At last father could stand it no longer and gave the order Bob must not be annoyed any more and must have a bed and lay behind the stove in the big corner, and that no one was ever to speak a cross word or strike Bob. Grandpa cried with delight. BOB'S NEW MASTER. Sometimes Bob could not get up alone, then father would lift him up and rub his neck where the collar had worn it sore on his long pulls. He would lick father's hand and look into his face so pitiful it made us all feel sorry to see him suffer. Very soon Bob began not to notice his master very much, but would try to go fast to meet father when he came into the house, and when he could not get up father would go to him, talk and rub him. The dog seemed to understand the kindness. When grandpa saw Bob cared more for father than for himself he cried like a little child. After awhile he said, "No wonder Bob love you, you so good to him, you so good to me, me love you too. Me now give you Bob. You keep Bob for yourself till he die." Then the tears fell fast for a time. After that Bob seemed to know he had a new master and seemed content. With care Bob improved and got about so much smarter. Father had to be away all day to his work. At night when he came home Charley, Bob and I were always at the door to meet him. Sometimes in the winter evenings when grandpa would be telling us his stories and singing to us his songs Charley and I would fall fast asleep curled up on the rug with Bob. DEATH OF MRS. MCWILLIAMS. One day mother was very sick in bed with neuralgia. How gloomy and lonely the house seemed to us children, we missed her so. Grandpa was caring for us children and doing the house work as best he could. Then mother was better and able to sit up trying to sew, saying she could not afford to be idle. Not long after this one day, I know it was Sunday, we were dressed in our Sunday suits, father was reading to us, a knock came on the door, the latch was lifted, the door opened and John McWilliams almost fell into the room, saying, "Come both of you, my mother is dead." Then he sank into a chair and cried as if his heart would break. Mother arose from her easy chair saying "Come Walter, we must go." Father tried to have her not go, telling her she was not able to go, she ought to be in bed as her face was still badly swollen. The snow being deep and it was very cold. Neither father, grandpa, nor we crying children could stop her going. She was dressed in a short time and tried to have poor John eat. He could not eat, saying he must go right back to his dead mother. He left us and all was now commotion. Father and mother were now both going away into the cold, deep snow and leave us children with grandpa. STARTING ON THEIR PERILOUS TRIP. I remember hearing father tell him over and over again to be careful, which he promised by crossing himself; being a Catholic he took that way to express himself and let father know he meant to be faithful. Bob was also told to watch over us children, which he understood. At last they were ready to start, all bundled up in heavy, warm clothing. We two smaller children were crying and hanging on to them when mother said, "Now listen children, be good and mind all that grandpa tells you. Don't you know poor John has no one with him, his mother is dead?" We were quiet, but sorrowful. Oh, how little we children could realize or understand the awful, dangerous trip our father and mother were about to undertake! Grandpa realized it and tried so hard to keep them from going. The snow was very deep, weather extremely cold, with bears and wolves to be encountered at every step as soon as darkness came on. THEIR STORY OF THEIR JOURNEY AS THEY TOLD IT TO ME IN AFTER YEARS. "We traveled along the beach inside the ice banks, as snow was not quite so deep there and we felt safer from wolves. It was noon when we left home. We had about fifteen miles to go, I think, to reach Birch Point. The wind was keen and cut like a knife in our faces. I made your mother walk right behind me, knowing she could never stand the sharp wind. About two o'clock it began to snow so hard it was blinding in our faces. We kept on, and after awhile I saw your mother began to lag and could not keep up even when I walked slowly. It was already getting dark, as the days were so short. At last she said. 'Walter, I am afraid I can't keep up any longer.' I said to her, 'Yes, you must keep up, we will sit and rest a little while, then you can walk better.' While we sat there we heard the bark of a wolf not far off, and well we knew what that sound meant. I knew then that our only hope was to reach a small shanty about a mile and a half further on. I said, 'Come mother, we must get to the little shanty, there we'll stay till morning.' This gave her new courage, and we pressed on through the blinding storm, snow being deeper at every step. I took her arm and we got on quite fast for a time. We still had over a half mile to go before we reached the shanty and I saw it was now a great effort for her to walk. She now began to worry about the children. I told her grandpa would be faithful and take good care of them and that we must hurry and try to reach the little shanty. I did not tell her of my fears, there being a possibility that it might be gone, taken away for its lumber by some fishermen along the shore in the fall. The snow became so deep it was hard to travel, and I could see she was getting weaker all the time. All at once the barking of wolves began first here then there, in every direction except on the lake side. We kept very close to the ice banks. I saw your mother could keep up no longer. The wolves were gathering from all sides and I realized our only hope was the little shanty, which I prayed might be left standing and that we might reach it in time. I threw down my little bag of tools, hammer, saw and gun. I took your mother on my back and staggered along through the storm. It was almost dark and I feared we might miss the shanty even if it was still there. The howls and barks of the wolves were very near us now and it was terrible. I knew my own strength could not hold much longer. I said, 'now keep a sharp lookout for the shanty.' I heard the growls and snarls of the wolves and could almost feel their hot breath upon us. I thought of you, my children, and that thought kept me up. At last your mother said, 'Oh, thank God, here is the shanty!' I felt her grow heavier and limp and knew that she had fainted. I made one last effort and reached the door none too soon, the wolves were right at our heels. I pushed the door open and closed it as soon as possible, letting your mother drop down upon the floor until I could get the door safely barred. The snow had drifted in some beside the door. I took some snow in my hand and rubbed her face with it. After awhile she said, 'Walter, are we safe?' I said, 'yes, mother, thank God we are safe for awhile.' I left her and began to look for a place to make a fire. I found a pretty good cook stove with a good pile of wood near which the fishermen had left for anyone who might be in need and we were the first that had need of it. I used my flint and soon had a warm fire. I also found a small tin lamp full of fish oil. I said, 'now mother we are all right. With the provisions I have we will soon have some supper and warm tea.' I took up some of the clean snow in a basin and put it to heat on the stove, where it was soon boiling. I found a bench for your mother to sit on. I took off most of her wraps and soon we were warm and comfortable eating our lunch with hot tea. Oh, the howling and tearing of the wolves was terrible to hear. They would scratch on the door and try to climb upon the roof. There was one small window near the door. I was afraid the wolves would break it in their jumping about, and how I did wish for my gun that I had to throw down with the tools as we came. There were two large bunks filled with balsam boughs, and I took some of our wraps and made a bed for your mother. She was soon fast asleep. I kept a good fire, and about midnight laid down beside her, and in spite of the howling and barking of the wolves I was soon fast asleep. At break of day all was quiet, the wolves had gone to the woods. We had some breakfast and mother felt better. I left her and went to find my gun and other things I had left in the snow. The wolves had trampled the snow all down about the door and we could see the marks of their claws on the door. We were soon started on our way and reached the little deserted settlement, where I took two boards to carry, as John had also done, as we needed the lumber to make a coffin. From here we found better walking, a straighter beach. We reached John's about 11 o'clock. We found him sitting beside his dead mother." [Illustration: THE LIGHT HOUSE AND LIFE SAVING STATION AT BEAVER ISLAND HARBOR, MICHIGAN.] BROTHER ANTHONY LOST IN THE WOODS. With us children at home we too had our troubles. I cried all night with earache and poor old grandpa had his hands full to take care of us all. He was up all night, and he worried about father and mother. He was sure they were frozen to death or eaten up by the wolves. And to make it still harder for him brother Toney went out alone up the river to find the rabbit traps he had set and lost his way home. When he did not come back at dinner time grandpa was almost crazy, but would not let brother Lewis go to look for him, fearing he too would be lost. He left us two little ones with Lewis while he ran down to the river and called to the men at work in the mill. At first he could not make them hear him. He swung his arms and ran up and down, and at last they saw him and two men came over on a raft, our boat, the only one there, being on our side of the river. They thought something terrible must have happened to grandpa. In his imperfect English he could not make them understand. They came to the house and Lewis made them understand Toney was lost in the woods and told them where father and mother had gone. We were all crying, as we two younger ones only wanted papa and mamma. I remember seeing the men run to the boat, cross the river, and soon come back with all the men, Mr. Frankle, with the rest, all starting to the woods. Lewis was gathering up limbs of trees and brush wood to make a big fire at night to guide the men home. Grandpa cried and wrung his hands, praying and crossing himself continually. We two little ones were frightened, not knowing just what had happened. We had our playthings and sat in our corner behind the stove crying to ourselves. The men had taken the two young dogs with them. After awhile Mr. Frankle came back and talked with grandpa, then he took Bob away with him. Then we began to cry so hard, seeing Bob going off. He heard us and ran back to us children, licking our faces and hands. They put a rope on Bob's neck and led him away. Grandpa did all he could to comfort us, made the tops spin and rocked my dolly to sleep in her cradle, and ever so many things to please us, but we would not be comforted. Our Bob was gone, and we wanted him to come back. At last Lewis came in telling us Bob was coming soon with brother Toney. Charley understood and was quiet. I was put into my cradle, where grandpa rocked me to sleep, singing to me one of his French songs I loved so well to hear. I have a confused memory of hearing dogs barking and of being carried to the window and seeing a big fire shining far out over the snow and river and the men coming in all covered with snow, and dear old Bob bounding to greet me and kissing my face; then I remembered no more. But when I was older mother told me all about the hunting and finding of brother Anthony. MOTHER'S STORY. "The men hunted and found the tracks, but he had turned and circled so often in all directions they became confused. The young dogs were more intent on chasing rabbits and other small game, so nothing could be done with the young dogs. The men knew that if the child was not found that night he would be eaten by wolves. At last one of the men said to Mr. Frankle, 'I wonder if Bob could find him,' Mr. Frankle came at once and took Bob. As soon as they could make the dog understand what they wanted him to do he started on the hunt. They let him smell of brother's clothes and shoes. At first Bob began to whine and tremble, and lay down at their feet in the snow. They could not speak to him in French, which was the language Bob knew best, his master always speaking to him in French. At last he looked up in their faces after smelling of the shoes and began to bark. He started with his nose to the ground. At first the young dogs worried him by bounding and jumping over him. They wanted him to play with them. But Bob had something more important for him to do--a human life to save. He circled and seemed confused, then threw his head up in the air, gave several loud, sharp barks and looked at the men as much as to say follow me. He left them far behind, though they went as fast as they could go. It was growing dark, they were uneasy. Soon Bob's deep voice was heard barking furiously. He never stopped till the men reached him. He was standing directly over brother, who was lying in the snow. Bob had scratched the snow away and partly dragged him out. At first the men thought Toney was dead. He was just exhausted from walking so far and so afraid of the dark and the wolves. The men carried him home, reaching there at ten o'clock that night amid the howling of the wolves that followed them at a distance." Brother was sick in bed when father and mother came home. They were gone four days. FATHER AND MOTHER COMING HOME. Father had made the casket and mother made the shroud. They buried the dear old lady beside the husband she loved so well. Two Indian hunters came that way on their return from hunting. They helped to dig the grave and stayed to bring mother home on their sleds. Mother baked and cooked for John, as they could not persuade him to come home with them to remain until spring. Mr. Frankle sent two men to see if father and mother were safe and they met them coming with the Indians. What happy children we all were to see them again. Bob was wild with delight to see father and mother, and when they learned how Bob had saved brother's life there was nothing too good for him. Old grandpa was so glad when they came home, for his trials were great with us four children. He said to father one day in broken English, "Oh. Mr. Whitney, I so scare. I fraid you keel me when boy lost in wood. Bob one good dog, he fine heme quick. Bob worth ten thousand dollar. Me most crazy all time you gone. Baby she cry all night. Earache. Charley she cut he finger. Lewis he burn she's hand. Oh, I fraid we all go die sure!" My mother was worried about John McWilliams being left alone so far from any neighbors. The Indian Chief Ossawinamakee sent two of his Indians with their wives and papooses to live near John until spring came. They built warm wigwams covered with fur pelts of bear skins. John was very sick and they took care of him. When John came to see us in the spring he told us his story how it came they were here so far from their old home. In after years mother told it to me, and I tell it now, as near as possible, as John told it to her. JOHN'S STORY. "My people were well-to-do people with a comfortable home in Canada near the City of Toronto. My brother, being seven years older than I, had a good education, went to the city, became a clerk in a bank, got into bad company, forged a check on the bank and was arrested for forgery. Our farm and the old home went to clear him. He promised father to do better. We heard about these western islands and shores, and thinking this a good place to come with my brother where no one knew of our disgrace, we came, bringing fish nets and a boat. We fished all summer, doing well, but as fall came my brother became restless and discontented. He took the fish nets and boat and sold them all, leaving us nothing, then went we knew not where. This broke my old father's heart and mother soon followed him to the grave. Now I am left alone to battle with the world, but I shall never forget your kindness to me and mine." After working all summer for some fishermen John went home to Toronto to live with an uncle who offered him a home, and John accepted with a grateful heart. FIRST VISIT TO THE BIG WHITE HOUSE. Since coming to Manistique mother and we two small children had never crossed over the river nor been inside the big white house, as we called Mr. Frankle's home. One morning I woke and found myself in a strange bed and a strange room. I called and mother came to me, telling me we were in the big white house where I had watched the lights so many times in the windows. She took me into another room. A lady was sitting in a low chair with a little wee baby rolled up in white flannel in her lap. A little baby had been born that night in the rich man's home. I went up to the lady asking to see the dolly baby. She said, "Oh, no, it is not a dolly, it's a baby," but to me it was a dolly. I had my own rag doll in my arms hugged tight, and every little while I would toss and sing to her in French. The beauty of the room was something new to me; soft carpets and rugs on the floor that gave no sound of the patter of my feet as I walked about. The walls were covered with soft tinted paper and beautiful pictures hanging everywhere, curtains of finest lace and silk at the windows. I gazed about almost holding my breath. Everything seemed so still. Soon a door opened without noise and a little child came into the room. She looked to me like a little angel I had seen the picture of, blue eyes and golden hair. She seemed such a sweet little flower almost too frail to be alive. When she saw me she came to me, holding out her doll for me to take. I drew back, as her doll was wax and opened and shut its eyes. It was almost like the one I had at home put away in its box which had been given me at St. Helena by Cousin Mitchell. I had not got over being afraid of it yet because it moved its eyes. Mother had to come and explain to them about it. The little girl took me by the hand and led me into a large bedroom where her mamma lay among white pillows. The lady reached out her hand to me, smiling, and drew me up to her. At first I could say nothing. Then as her sister came in with the baby in her arms I said, "Me want to go home and see Charley." Mother came to explain I wanted to go home to see my little brother. The lady said, "you shall see them this evening, I shall send and have them come." Then I told her I wanted to see Bob too. She said, "Yes, Bob shall come." I was more content, and while mother held the wee baby in her arms I sat in a little chair and rocked my doll, singing to it, and when I was given my bread and milk for supper I fed my doll some, and when she choked I patted her on the back just like Aunt Abby did to Baby Margarette. REMINDERS OF HOME FAR AWAY. Soon the lamps were lighted and the men came in to supper. The young lady, Mr. Frankle's sister, had gotten the supper with mother's help. I remember the long table and white table cloth. The men were all seated at the table when Mr. Frankle came in the room with the little wee baby in his arms. He took the baby to the men and some of them took it in their arms and kissed it, tears rolling down their faces. Father told me later it made them think of home and their own little ones, for most of them had families in their far away homes. Mother took the baby to its mother. I was put into a high chair and sat near the head of the table, heads were bowed and Mr. Frankle asked a blessing. As soon as it was ended I said "Amen" and made the sign of the cross, just as grandpa always did. When I saw them smile I looked serious and got down, telling mother I wanted to go home. I could not eat, but fed my doll, after which mother took me in her arms and rocked me to sleep, singing one of her sweet old songs. A LONGING FOR HOME. Next morning I could not eat any breakfast, but kept calling for brother Charley, Bob and grandpa. Everything was so still and silent here in the big house. Oh the longing in a child's heart for the old familiar faces and home! Child that I was it seemed to me all that made life sweet had gone out of my life. I grew sick, I could not eat, and for several days lay on my little bed. Little Lilly tried to amuse me with her dolls and music box, but my heart was longing for grandpa, Charley and Bob. One morning father came and took me up and carried me into another room. There was Charley and Bob. It was a happy meeting with us all, but I felt too weak to play. At night father took Bob home and left Charley with us, but Charley, too, was not happy, he could not whittle his sticks or spin his top like he could at home. Mother, too, missed her home. Here everything was silent, and still all were very kind to us. But mother missed our noise and singing. Little Charley, too, began to droop. At night he went to look out of the window, and when he saw the lights in our windows at home across the river he began to cry, saying to mother, "I want to go home to grandpa." Next day we were both sent home, and grandpa and Bob were so happy. Lewis and Toney, too, were anxious for us all to be home again. At night we were taken again to the big house, as mother wanted us with her. We three children played to amuse ourselves, but all seemed so quiet to Charley and me. Charley was more at home now. Miss Harriet let him spin his top and whittle in the kitchen. After about two weeks mother was ready to go home and we were a happy family. HAPPY HOME LIFE. Life went on very happy with us children, our home was comfortable. After all the years that have passed so rapidly, methinks I can see us all as we were then around our pleasant fireside on many of those winter evenings. Little mittens had to be made for our hands. Little jackets and caps for the boys, in which all took an interest, and grandpa, too, did his share. He made little fur suits for the boys, caps and all. Father would read to us from the big family Bible and explain to us as he read. Then he would sing the hymns he loved so well, mother joining in. Then grandpa would sing with mother their French glee songs, while us children would join in. Then grandpa would rock me in the low cradle and the boys grew impatient because it kept the fur suits from being made so fast. Then old grandpa would tell us stories of his travels, and when he told us about them we forgot all about fur suits, for we loved to listen to his old French and Spanish songs and stories. He would tell us of his travels and hardships. BOB'S SYMPATHY. Bob seemed almost to understand, as he would always come close to us and listen, looking at us with his great, kind eyes. Many times grandpa would cry as he related some of his most sorrowful experiences, of how some of his comrades had perished from cold and hunger, or of being drowned in crossing the great rivers. Then he would cover his face with his hands as if to shut out the sight of some loved one's suffering. Old Bob would whine and lick his old master's face and hands as if trying to comfort him, then run to father and whine. Father would go over to grandpa and say, "Now don't cry any more, all that is past. You have not any more such trials to pass through. Now be happy with us." It always cheered him and soon he would be at work again. We children always sympathized with him, often shedding tears when he told his sorrowful tales and laughing with glee at some of his jolly ones. Sometimes mother would say, "I do wish you would not tell the children so many sorrowful stories. It makes them sad to hear them." Then he would say, "Me can't help it. Me sad too sometimes." The fur suits were finished and taken over to the big house for Mrs. Frankle to see them, grandpa being a great favorite with her. INDIAN VILLAGE AND CHIEF OSSAWINAMAKEE. The Indian village was about three miles distant back from the shore or river's mouth. There the Indians had a large settlement of about seven hundred people in all at that time. At one time their village had contained nearly three thousand. Since all tribes had been at peace many of their Braves had gone among other tribes to visit and hunt. This tribe was of the Ottawas, mixed with the Ojibewas or Chippewas. In times of war each had been a powerful nation. Most of these had lived in the Lake Superior region. After peace was declared part of the tribe wandered away to the southward seeking new hunting grounds. The present Chief's father had been a great warrior as well as his father before him. Chief Ossawinamakee (Big Thunder), was a peaceful man, ruling his people with great kindness. He was a noble looking man of fine personal appearance. THE LAKE OF ENCHANTMENT. The beautiful lake where the village was situated the chief's father had claimed to have found in his younger days when out on a hunting tour. The tribe claimed the lake was enchanted. Its fish and wild fowl, ducks and geese and other game were not to be disturbed by the hunters, but left for "the Indian Maiden" who strolled by its shores, and for her lover that was to come back and take her to the happy hunting grounds. The village was situated beside this beautiful lake, called by the tribe "The Lake of Enchantment," or where "The Spirit of Peace Always Lived." And, truly, when seen in its quiet and wild beauty it was not hard to believe. The legend runs that on moonlight nights the form of an Indian maiden could be seen wandering along its quiet shores waiting for her lover to come from the happy hunting grounds to meet her. In times of war among the different tribes, it was told, a beautiful Indian maiden of the Ottawas had a lover of the Huron tribe. The tribes were at war. The lover was taken prisoner and condemned to die, to burn at the stake. When the awful deed was taking place the Indian maiden was seen to take her flight southward. Braves were sent to bring her back. She forever eluded them and at last disappeared from their sight. When this lake was discovered many years afterwards it was believed the shadowy maiden seen was the same that had disappeared so long ago, and wandered beside this beautiful water waiting for her lover to join her. Wild deer came to drink of its waters, animals and fowls had no fear of the red man. It was indeed an enchanted place. THE CHIEF'S DAUGHTER, "STAR OF THE MORNING." The Chief's daughter was a beautiful Indian maiden. She was an only child. Her mother died when she was quite young. Her aunt, her mother's sister, had taken the place of a mother to her. The Chief, her father, was very proud of her and greatly attached to her. She was of medium height, oval face and clear olive skin with red cheeks and lips, her eyes were large and dark with nearly always a sad look in them. Her teeth were like two rows of small white pearls, small hands and feet, she was a royal princess dearly loved by the whole tribe. Her Indian name was Wa-bun-an-nung (the Morning Star.) We always called her Mary. She was gentle in her manner and could sew very nicely, being always busy with her bead work and quills, making many pretty little boxes from the birch bark and ornamenting them with bright colored porcupine quills which the Indian women colored in bright, gay colors. Her father had always taken her with him on his long trips to Canada and the Sault, also to Green Bay on many of his hunting expeditions. She could paddle her canoe as swift as any of the braves in her tribe. THE CHIEF AND HIS DAUGHTER VISITING US. To me Mary seemed like some bright being from another world. Her voice was soft and sweet. She always came to our home with her father, the chief. Then she would take me in her arms, calling me her little white "papoose." She would put me in my cradle, rocking and singing me to sleep with her quiet, soft voice. Many were the strings of beads and deer skin moccasins she gave me. She made me some dolls and put pretty dresses on them. She was always doing something nice for us children and was very fond of us. One day she asked little brother if he would give her little sister, meaning me, for one of her pretty pet fawns. He said, "Yes." When she started with me in her arms toward the door he screamed and cried so hard before she could make him know she was only in fun. He said, "Don't take my little sister. Go over the river to the big house and take that 'papoose' because it cries so much." When the older brothers came they said, "Why didn't you trade little sister for the fawn and two cub bears?" Mary told her father. When he came again he brought the fawn and two cubs to see if the boys would trade me away for them. As soon as the boys saw the fawn and the cubs they began to cry and beg mother not to let me go. They did not want to trade little sister off for any thing. All the time the chief remained they watched me, fearing he might take me. He was greatly amused at the joke. I was delighted to play with the fawn and the cubs were like kittens to play. The fawn was inseparable from Mary, it loved her so. The days were longer now and the snow all gone. Grass was beginning to show in many places. The sun shone warm and bright. Mother said, "Spring is here, now don't you hear the birds sing?" Grandpa took us for little walks, but not far, as the wolves were always near almost every morning. Sometimes two or three deer would come tearing past our door, jumping into the river to save themselves from the packs of wolves chasing them, and the bears would swim across the mouth of the river. Indian hunters were always coming home from the hunt loaded with game. Their deer meat was dried and smoked for future use. The wolves would come close to our house and little brother and I would often try to call them to come and get some bread and butter, we thinking them dogs. Grandpa and Bob were always near us or we would have been eaten alive by the wolves. THE CHIEF'S DEPARTURE. I remember one day soon after breakfast Mary and her father came with a number of other Indians, Mary's aunt with the rest. A large canoe was packed and fitted out with all things necessary for a long voyage. The chief and Mary's aunt were going to Canada on a visit and Mary was to stay with us till her father returned. Her father took four men and Mary's aunt with him. Soon all was ready. They shook hands and away sped the bark canoe over the waves. Mary at first was sad to have her father go, but soon was cheerful again. She helped mother with her sewing and worked two pretty pairs of moccasins and made leggings and pretty garters. Some of the work was for her father. Time passed and it began to be time for the Chief's return. Mary grew restless as many storms came. She would look out over the waters for hours. Mother tried hard to comfort her and tell her all would be well. But Mary must see to believe. Her faith could not reach out very far into unseen things. Grandpa tried to comfort her. He would kneel down and pray for her father's return. One day a young Indian came to our house to see and talk to Mary. Mother told me afterward he was Mary's lover and had promised her father not to visit Mary in his absence. Hearing how worried she was he had broken his promise. Mary seemed very sad, talked very little to him, and only when mother was present. She had also promised her father not to meet him while he was gone. The Chief had not given his full consent to their marriage. Another Chief's son had asked for Mary to be given him in marriage, which was now Mary's father's business away in Canada. She worried not so much for her father's absence as she feared her father and the Canadian chief would come to a satisfactory understanding and that she might be compelled to marry the Canadian lover whose father had much land and stock. She felt worried because her lover had broken his word to her father and she feared his displeasure. Indians are very strict about their laws and customs. RETURN OF THE CHIEF OSSAWINAMAKEE. One day soon after this I saw the Chief coming up the path to the house. He was not alone. Mary was lying in the swinging hammock. She gave a bound like a deer and reached the door just as her father came in. She threw her arms about his neck and fainted away. Mother put water on her face. She soon opened her eyes and smiled at her father. He took her hand and talked long to her. She looked past him and saw the strange young Indian standing beside the door. She gave a cry and put her hands to her face. Her father called him to come to them, speaking to them both. At last Mary gave him her hand and spoke the Indian greeting, "Bou shou" (how do you do.) In turn we all greeted him with the same term. The Chief talked a long time to Mary and mother, telling about his trip. Father came home to supper. The Chief had brought a large pack of beautiful silks, beads, scarfs and cloth for Mary to make some new gowns. He also brought some pretty shells from Lake Simcoe for mother, which she prized very highly as her mother was born there, and many more goods of furs and rugs. The young Indian also brought some furs and rugs, one handsome white one with black spots upon it which he laid down at Mary's feet. She did not seem to be very well pleased with the present, but her father was loud in his praise and thanks. At last Mary thanked him in a low voice. As it was growing dark the Chief and the young Indian left for the village, Mary remaining with us for the night. Brother Charley and I lay down on the white rug with Bob beside us and were soon fast asleep. Oh childhood's happy hours, Would that they could come again! If only we might taste their joys once more Our hearts would sing a glad refrain. INVITED TO THE FEAST. Next morning the Chief came to take his daughter home, thanking mother for taking care of her during his absence. We were all invited to attend the great feast with the other Chemokamon's (white men) from the other side of the river. It had been told to the tribe that morning of the coming marriage of the Chief's daughter to the Canadian Chief's son, who had much land and stock to give his bride. When he talked with mother about it she asked him about the other young man and if he had not promised Mary to him. He answered, "We come of a proud and haughty race. This young man has much land and riches while the other has nothing to give my daughter. No lands, no moneys." Mother said to him, "You will miss Mary from your wigwam." At this he softened, then saying, "I have power to extend the time of Mary's marriage." On the day of the feast the sun shone clear and bright. Our boys were up early and all seemed to be in a hurry. Grandpa had made a little cart for Bob to draw me in, so Bob's harness was all trimmed with gay colored ribbons. Mother put on my little red dress and pretty beaded moccasins which Mary had made for me. Then I was put into the cart and old Bob trotted off so proudly, thinking perhaps of his younger days when he had brought the great loads of furs from the Lake Superior trapping grounds to the Sault and Mackinac Islands to be sold to the traders there. Those were proud days for the voyagers when all the village came out to meet them from their long trips. After crossing the river we were joined by the people on that side, who were a happy lot. This was a holiday for them all. An Indian feast which none had ever before attended. Something to write about to their far away homes. All went along singing. Old grandpa singing his French and Spanish glee songs with the boys joining, which made the woods ring. We soon came to the lake, and the village of many wigwams was close beside the water. THE BEAUTIFUL LAKE AT THE INDIAN VILLAGE. On that morning the lake was like a great mirror or a sea of glass, not a ripple stirred its surface and the beautiful trees were reflected on every side, hanging branches everywhere full of song birds, and swimming about near the shore were broods of ducks with their little ones among them. None seemed to be afraid of us. There were many young fawns wandering about and drinking from the lake. Mossy banks and many flowers. No one was allowed to harm the birds, fawns or ducks. The place seemed rightly named "The Lake of Enchantment." I remember being carried into a wigwam and laid on a bed of skins and furs. I was so sleepy after my ride. When I awoke I found myself alone and being frightened began to cry. Very soon Bob came bounding in. I took him by the collar and when we were out of doors I saw a lot of Indian children with brother Lewis and Toney running and jumping with them. I saw mother and grandpa, with little brother, going into a large wigwam. I ran over to them. In the middle of this lodge was a great fire with many kettles hanging in which the dinner was being cooked for the feast. The lodge had been made on purpose for the (chemokamon) white man's cooking to be done. Grandpa and mother had full charge of this part. Father soon came and took little brother and me where many young Indians and the white men were playing a game of ball. There were many squaws and children all gaily dressed with many colored ribbons. Dogs were running about everywhere, and young pet cub bears which the children seemed to be taking care of. The squaws had been to our house and knew us children. They came to us, giving us little cakes of maple sugar. THE INDIAN MAIDEN IN HER WIGWAM. After a time little brother and I wanted to see Mary, so father took us to her wigwam, which was covered with black bear skins. There we found Mrs. Frankle with her sister and the children. Mary was sitting on a bear skin rug with her hands folded and her eyes almost shut. I wish I could describe her as she looked sitting there in her dark beauty. I could not take my eyes off her. She raised her eyes and looked at me as if to know what I wanted or what did I see. Then she smiled and sprang to her feet, coming towards me. I backed away and gave a great sob just as I have felt since when looking at some beautiful picture. It seemed to thrill me through and through. She seemed almost to know my thoughts. She seemed almost afraid to move. At last she took me in her arms and, sitting down near Mrs. Frankle, the great tears rolled down her face. Mrs. Frankle put her face near Mary's and kissed her. Then the great sobs came. The Indian maiden may sob but never cry aloud like her white skinned sisters. I wondered why Mary should sob and the tears fall on my face when she was so beautiful and had such beautiful clothes. I felt of her dress and arms, passing my hands over her face, which made her smile. She then gave us some pretty shells to play with. Soon Mary's father came to see if she were ready to appear before the crowd. When his eyes rested on her a pleased look came over his face. He seemed to be satisfied, for he gave a shrug, saying "ugh ni-chi-chin" (good), meaning he was satisfied with her appearance. Little Charley and I had found the pretty leggings and moccasins Mary had made for her father and lover and ran to the Chief with them, holding them up for him to see, telling him Mary made them. He took them in his hand and smiled. He seemed pleased, but Mary came as if to take them. He kept them in his hand, talking long and earnestly to her. She stood with her head bowed and sad. He showed Miss Harriet and Mrs. Frankle the pretty work, which they admired, but Mary seemed so sad they wondered. THE SOUNDING OF THE DRUM. We now heard a big drum and the barking of dogs. Then all the men with Mr. Frankle came and the Chief took Mary's hand. Father took me in his arms and we all went out where there were a great many Indians standing in a large circle. The Chief and his daughter went into the circle and all the white people followed. There were great skins of bear and other furs spread about for the chemokamon (white man) to sit upon, but all the Indians must stand while the Chief made his speech and gave the announcement of his daughter's marriage with the Canadian Chief's son, who was now his guest. CHIEF OSSAWINAMAKEE'S SPEECH. The chief walked into the circle with a proud and haughty tread, waving his hand for all to be silent. I knew nothing of what he said, but my father told me when I was old enough to understand. I remember his form. He was tall and stately, with a fine appearance, and was dressed as became the chief of the proud Ottawa tribe. Many silver ornaments were on his breast. He talked a long time, while all listened in stately silence. After a time he was silent and two more forms appeared within the circle. The first to enter was the Canadian Indian. His step was firm, his head high, his look bold; he was dressed in bright red, with beaded leggings and many feathers around his head. The other one came in with a soft and silent step. His form was slight and willowy. He was dressed in a deer skin suit, with beaded leggings, silver ornaments on his breast, and a band about his head filled with eagle feathers. He came close to the Chief, his eyes were looking down, his face seemed sad. He was Mary's true lover, the son of a chief of the Chippewas, whose father had died, leaving him in the care of Mary's father. His father had been a great warrior and owned much land, but had lost it all in long wars with other nations. The name of this young chief was Sha-wan-nib-in-asse (southern bird). Mary and he had been raised together with the understanding they would be joined in marriage sometime, but in one of the chief's trips to Canada with his young daughter, the chief of a tribe there had asked for Mary for his son. Being rich, Chief Ossawinamakee thought it best to give his daughter to the rich chiefs son. Very soon the chief presented the Canadian Indian with a pair of leggings and moccasins, saying they were a present from his daughter. The young Indian expressed his thanks with many bows casting many looks of triumph at Mary's lover. When Mary saw these presents given she almost gave a scream. She stepped forward as if to take them from his hands. ALL ENJOYMENT. As soon as the speeches were ended all sat in circles. The Chief's circle was filled with his own family, his sisters and their families and his Canadian guest. The Chemokamons were by themselves. The Indians with their squaws and children had corn soup served with dried venison and fish. The soup was put in large pans with only one large wooden spoon or ladle. When one took a spoonful it was passed to the next and so on around the circle of about twelve or fifteen persons. The white people also had corn soup or maize, as it was called, corn pounded in a wooden mortar, with dried smoked venison and broiled white fish, baked potatoes and many other things which mother had prepared herself. There was much talking and laughing among the Indians as well as white people. The dogs ran round the outside of the circle and every time the drum was beaten they would yelp and bark while Bob would howl. The fawns and deer came near to us as if enjoying the sport, while the little cub bears scampered away to a cute little wigwam where they slept at night. All was mirth and gaiety. When the eating was over the Chief arose, raised his head high, giving thanks to the Great Spirit, and buried a small piece of silver to entreat good crops and full hunting grounds for that year. There was jumping and canoe paddling among the Indians, which ended the day's sport. There had been a white dog killed, as was the custom at their feasts. We saw the pelt stretched up to dry. Father told me many times that all went home at sunset much pleased with their day of pleasure and sport. The white people were delighted with Indian feasts and declared that no _White Dog_ had been served to them in _their Corn Soup_, knowing my mother had charge of their cooking. ENDING OF THE FEAST AND SAD ENDING OF A YOUNG LIFE. Early next morning all was excitement at the Indian Village, for Mary's lover, Sha-wan-nib-in-asse, was dead. All suspicion pointed to the Canadian Indian poisoning him through jealousy. The Indian women told my mother at the feast that all the week they had feared the two young men would fight, as they hated each other with a deadly hatred. Now the whole village was ready to kill the Canadian Indian, as none had ever liked him for the reason that he was British. The old hatred had not died out from their hearts, even though peace had been declared so long among the tribes. The Canadian Indian hurried from the Village and stopped at our house on his way down the shore, where he soon reached a small trading vessel and made his way home to Canada. Mary was very sorrowful with grief at the death of her lover, and her father was sure the Great Spirit was displeased with him for favoring the Canadian Indian. We were all afraid it might cause a war, as all the Indians at the Village wanted their Chief to go to Canada and get satisfaction from the father in Canada. The white people advised the Chief Ossawinamakee not to go to war, as his whole tribe would be killed, having no warriors to be a match for the Canadian Indians. The tribe had lived in peace so long war was only history to them. The Chief took the advice. BURIAL OF SHA-WAN-NIB-IN-ASSE. They buried the young lover with great honor, buried him with the sound of the muffled drum. Father made the casket and mother was there to help them. They dressed him in the pretty leggings and moccasins Mary had made for him, putting the other pair with bows and arrows, silver breastplates, with a small kettle and wooden ladle and gun, into the casket as was their custom when burying their dead. They buried him beside the peaceful little lake where the branches of the trees were filled with singing birds. Though a child of the forest he had loved Mary with a pure and holy love. ON BOARD THE ELIZA CAROLINE. My father had now finished his contract with Mr. Frankle at the mill. Hearing that there were many people settling on "Beaver Island," several families that we knew from York State, Ohio and Canada, he made up his mind to go there. Our goods were put on board the staunch little ship "Eliza Caroline," the vessel my father had built the year before. The Chief and his daughter Mary came to say good-by. Good-bys were said to our good neighbors across the river in the big house. We had all become very dear friends to each other. There were many kind wishes and God-speeds for us when the Captain said "all aboard." White sails were set and we glided from the river out onto Lake Michigan just as the sun was sinking in the west. Darkness soon shut out the forms of our friends that stood waving to us from the shore. We knew we were once more out on the water on God's great rolling cradle of the sea. We children, with mother and grandpa, said our prayers in the little cabin and were soon fast asleep with the sound of the rippling waves singing to us a sweet lullaby of peace and rest. _PART II._ BEAVER ISLAND. Beaver Island was once the home of the Mormons. This island is the largest in the group of islands in lake Michigan, containing about fifteen thousand acres of land. To many who may read these pages it may seem like a fairy tale to know that a kingdom ever existed within the borders of the United States. A kingdom has existed, and that little kingdom was on Beaver Island, now commonly known as St. James, being named in honor of him who made himself a king. James Jesse Strang was born and educated in New York State, graduated from the Fredonia Academy of the same state. He studied law and was classed among the brilliant lawyers of his day. In his eight years rule on Beaver Island he was twice elected to the State Legislature of Michigan. His speeches were considered among the most brilliant delivered in the halls of Lansing, the State Capitol. He spoke with ease, his manner was winning, he aimed to be a leader. Strang was living at Voree, Wis., at the time of Joseph Smith's death at Nauvoo, Ill. Having joined the Mormon Church he now claimed to have "Divine Revelations" from God that he was chosen to fill Joseph Smith's place to lead the people left without a leader. After a hard struggle which he made for the leadership, Brigham Young was chosen as Smith's successor. BEAVER ISLAND CHOSEN AS A KINGDOM. Strang felt his defeat very keenly and withdrew with a few of his followers who had entire belief in his revelations. He now went to Kirtland, Ohio, where a Mormon temple had been built as a place of worship for the Latter Day Saints, as they are now commonly known. Strang soon became restless. Brigham Young had already gone with a large number of Smith's followers to Salt Lake City, Utah. Strang wanted more territory, more privileges, which he knew he could not have in Kirtland, so he began to look about for a place where he could establish a kingdom over which he could rule with undisputed sway. Being a lawyer and understanding the law so perfectly he knew he could not carry out his plans unless he found some secluded place where the law of the land could not easily reach him, and where could he find a place better suited to carry out his plans than Beaver Island? In 1846, two years prior to Strang's coming to Beaver Island to establish his kingdom he was on his way west to Wisconsin. The steamer he took passage on was driven into Beaver Harbor to seek shelter from a storm. When Strang was telling all this to my father he said, "When my eyes first rested on Beaver Island I thought it the most beautiful place on earth." At the time Strang was there, a Mr. Alva Cable from Fairport, Ohio, had located at the Point and was establishing a business. He had built a dock, a store and a fine large dwelling and was already buying fish from the fishermen and shipping them to outside markets. STRANG'S FIRST COMING TO THE ISLAND WITH HIS PEOPLE. Strang had already settled in his mind to locate at Cheboygan, Mich., having looked over the location. Mackinac Island being just near enough for him to get their supplies. At that time Mackinac Island was the largest fish market in northern Michigan, furnishing supplies to the whole north shore and fishermen among the great number of islands, its several stores furnishing everything necessary to the people around and being in close touch with the outside world, having a postoffice and mails coming there from Detroit. But when Strang saw Beaver Island, its beautiful harbor, fine timber and natural beauty of scenery, the thought came to him like an inspiration, and he said, "This is where I will come to build up my kingdom." And when he saw all the improvements being done he had no doubt but he could soon have all the people about the shore as his followers. But there was much to hinder before he could persuade many of his followers to come and locate on a lonely island, as it seemed to them, in the middle of Lake Michigan. Also Strang's wife was not a believer in the Mormon doctrine, having no faith in the revelations he claimed to have: but Strang had a great command of language and possessed a strong will power. He at last persuaded a few of his followers to come with him to Beaver Island, where they landed from a steamer in the early part of June, 1848, two years after he had first seen the island. About twenty-five people came with him, and before navigation closed over a hundred more had landed, most of them being all unprepared for a long, cold winter on an island where the snows were extremely deep in winter. PAYMENT TIME FOR THE INDIANS. The whole surrounding country at that time was a wilderness. White settlers were few in number. There were many different tribes of Indians wandering about from place to place on their hunting and fishing tours. They were all peaceably inclined, many remained long enough to plant small gardens near the shores, but never clearing the land at any distance back from the shore. The woods were filled with abundance of game to satisfy all their wants and needs. The red men of the forest were best satisfied in their own native wilds. They were nature's children. The trees, flowers, buds, leaves and waves on the shore all whispered their mystery of the great and good Spirit that ruled all things. In those days the Indians were receiving payments from the government. An agent was employed with a clerk to make these annual payments. Sometimes the money would be paid out at Sault Ste. Marie, sometimes Green Bay was the place of gathering, other times Mackinac Island. Then the tribes would gather from far and near, bringing their whole families to receive their money. That was a happy time for the red man and his family to know the "Great Father" at Washington was such a friend. Payment time, as it was called, also made trade for the white man. THE INDIANS AND THEIR ISLANDS. There was a large band of Indians living on Garden Island, three miles distant north from Beaver Island. This island had been deeded to them by the government as their own. Also another island about six miles west of Beaver Island, called High Island. Both these Islands were fertile, covered with heavy timber, and both afforded good fishing opportunities with good harbors at each island. Strang's people never having seen Indians before were naturally very timid, especially when the Indians gathered at Beaver Harbor to sell their fish and being friendly often called at the Chemokamon's house. The Indian being of an inquisitive nature, wanted to see how the white brothers lived in their homes. Strang himself said he felt none too sure of his own life when he saw so many coming to his home, but the Indians and their squaws with their papooses on their backs, that being the fashion of carrying their young children, were always smiling and good natured, which very soon reassured Strang and his people that they were friendly and meant them no harm. At first the Mormons always kept their doors locked and barred. Strang soon preached to them to leave their doors open to their Indian friends, which they did with the faith that their King knew best. [Illustration: JAMES JESSE STRANG, THE MORMON KING.] STRANG CALLING ON US. About the time my people came to Beaver Island the property at the Point in Beaver Harbor was just changing hands, Mr. Alva Cable having sold his dock and buildings to a Mr. Peter McKinley from Painesville, Ohio, who came with his family and took possession at once, putting in a supply of provisions for the fall trade with the fishermen. Strang soon called on our people, and was anxious to have my father build our home near the Mormon settlement at the harbor, promising there would be plenty of work, as more of his people were constantly coming. Strang was so friendly and sent many of his people to call on us. His wife also called on us. She was a bright, sensible, noble woman, and we found her friendship was true. My mother being a nurse, Strang told her he would always be glad of her assistance when any of his people were sick. Our people had never heard about Mormons before and knew nothing about their belief or doctrine. Mother told me many times afterward it seemed very strange to her seeing the Mormon women dressed in short dresses with hair cut short and keeping Saturday for their Sunday. When mother spoke to them about it they told her that King Strang had all these revelations from God and that, he being their leader, they must obey what he said. FIRST SETTLERS. Our house was soon finished. Father had built it near to a Gentile family, an elderly couple from Toronto, Canada. They had bought a small piece of land from the government, making themselves a home the year previous to the coming of the Mormons. They were an Irish family with considerable means. They first came to Mackinac Island to visit a nephew, Mr. P. Kilty. They took a little trip to Beaver Island with others, and were so pleased with it, thinking it would soon be settled and make a desirable place to live. Their name was Loaney, and the place where they located has always borne the name of Loaney's Point. It was on the south side of Beaver Harbor, distant about two miles from the village. On the end of Loaney's Point rests a large boulder which has always been a land mark, sometimes looming up looking like a great black steamer near the shore. Mr. Loaney's nephew, P. Kilty, also located at the Island and was driven away with the rest of the Gentiles, returning again after the Mormons were sent away from the Island, residing many years there and being a successful fisherman and farmer. His son, Mr. Peter Kilty, is now, and has been for several years, a captain on one of the large steamboats on lake Michigan. The old couple, Mr. and Mrs. Loaney, had some sad experience with their Mormon neighbors, losing their home and all they had by their persecutions. After the Mormons were driven off the Island Mr. Loaney returned and was appointed keeper of the Beaver Island lighthouse at the head of the Island, holding the position several years, he being the second keeper having charge of that station, a Mr. Van Allen being the first keeper when the light was first erected. PREPARING FOR WINTER. The winter of 1849 was an extremely cold winter, with heavy ice and deep snows. Our summer boarders had all packed and gone to their homes. Father had brought our provisions home and packed it away for winter use. Many of our Mormon neighbors with their children came often to see us, and we children played with them. Mr. Loaney had some cows and Auntie Loaney was always bringing us milk as well as to her Mormon neighbors. Our boys and father and mother were very busy making a large fishing seine for a man in Ohio who was coming the next spring. GOING OVER TO THE POINT TO DINNER WITH THE MCKINLEYS. Before the ice came in the fall father took us all in our boat across to the Point so mother could do some shopping. Mr. McKinley was a very kind and pleasant man and would have us go to his house for dinner. He wanted us to get acquainted with his family. Father took us over to their nice, large and comfortable home. Mrs. McKinley was very kind and seemed pleased to see us. She was a pretty, bright-faced woman, slender, with dark hair and eyes. She had three little girls, Sarah the eldest, Effie and Mary. We children were soon acquainted, playing with the dolls and having tea with the children's little dishes. Mr. McKinley had a sister living with him whom the children called "Aunt Ann." She was very kind to us, giving us many slices of bread and butter with cups of milk. I remember the children had such beautiful hair, which I admired so much. Mother helped to set the table and get the dinner on the table, as they boarded several of their help. Our boys were out exploring the Point with some Mormon boys. When we were ready to go home Mrs. McKinley filled a great basket with large red apples for us to take home. Father thanked her, saying he ought not to take them, as he had two barrels at the store for winter use. She said, "Do take these apples, they came from home in Ohio and are better than the apples at the store. Now I want you to have them." We children played together until the last moment. The little girls gave me large packages of candy. Kissing them I promised to come again sometime. Mrs. McKinley was very kind, wanting us all to come again. Father told me afterward when I was older how lonely she was, missing her Ohio home so much. She asked father what he thought about our Mormon neighbors. He said he knew very little about them, so far they had been very kind and pleasant. She told him her fears, saying. "I have no faith in Strang at all. I fear he is misleading those people and I am afraid they will cause us all lots of trouble before long, but my husband thinks they are a well-meaning people. We have invested considerable money, which I feel quite sure we shall regret." Father tried to encourage her to feel more hopeful, but she said she could not feel they were true. She liked Mrs. Strang, as everybody did who knew her. Soon after this the cold snows of winter were upon us, ice made very fast. We heard no more the whistle of the boats, and saw no more the white sails of the vessels and fish boats that sailed in and out of the pretty harbor. I was young, yet I remembered and missed all these things. KIND NEIGHBORS. I was never tired going over to see Uncle and Auntie Loaney, as they taught us children to call them. They were a dear old couple and loved us the same as if we were their own. I remember the pretty large cat with the little white kittens. When she gave me bread and milk I would sit on her clean white floor, and it was hard to know which ate most of that bread and milk, myself or the cats. I used to take my dolls over and stay days at a time with Auntie, and when mother came after me she would say, "Oh don't take her away home. Sure you have four and I have none at all, at all. Now you must leave me one." Then little brother Charley would go and stay a while with them until he got lonely for the rest of us. In that way we took turns being with our kind, good neighbors all the time we lived near them. Some of us were always with them. They had a son married and doing business in Toronto. The next year he came to visit them for a month. Then how pleased she was to tell Michael how good we little children were to her. We children all loved them dearly. Winter was advancing. There was much sickness among the Mormon people. Food was scarce with no means to buy, and clothing thin for a northern winter. Mother was called away from home to care for them, and we children were often left at home with grandpa and father. Auntie and Uncle Loaney were always coming to see how we were. I staid with them most of the time, getting lonesome often for Charley and Bob. Poor old Bob was more feeble than ever now, the cold winter bringing on rheumatism. BOB'S NEW FRIEND. I remember one day Uncle Loaney coming in and saying to father, "Sure Mr. Whitney, why don't you kill that old dog? He is good for nothing and can't stand up any more." That was enough, little brother and I began to cry and then poor old grandpa, the tears rolled down his cheeks, and when he could speak he said in his broken English, "Oh don't keel Bob, you keel Bob me die too. Me and Bob good friends good many year. Oh no keel Bob." Then father explained what a long time Bob had lived and been with grandpa and how he had saved brother Toney's life the winter before. Then how sorry Uncle Loaney was, saying. "Yes let poor Bob live as long as he can." After that many were the little pails of milk sent to Bob. SUFFERING OF THE PEOPLE. I remember a man came to our house one morning and two little boys were with him. Father had gone with Toney and Lewis out to chop wood a short distance from the house. The man came in with the children and asked to see father. Grandpa was so afraid to be alone with the Mormon he said, "Me no want you keel me. Me give you everything in the house you no keel me." The man said, "No, I don't want to hurt you. My children are hungry." Charley ran out to tell father to come, then the man explained how hungry his family were, having no bread and no money to buy. Father gave them something to eat, and soon the children were sitting with Charley and me eating bread and butter. Father gave flour and other things for the man to carry home. CARING FOR THE SICK AND DYING. Mother soon came home, telling of the want and suffering among the people. The King had gone from the Island on the last boat, leaving them to fare as best they could. They had come to the Island too late to plant anything that season and none of them knew how to fish or help themselves. They suffered cold, hunger and death that winter without complaint of their King. Their whole cry was "Oh, if our King were only here." There was some one every day to our house and Aunt Loaney's. The Mormons were in a starving condition. Father gave to them until he feared we should be left with nothing. Grandpa was afraid we children would be left hungry, so he buried many things for us. Mother and Auntie were always busy cooking and carrying food to the sick and dying. Mrs. McKinley was just as busy at the Point helping the suffering people all she could. There were several deaths in the winter and spring. After awhile father, grandpa and the boys put some nets through the ice, catching many fish for the hungry people. Our boys set hooks, showing the Mormon boys how to catch the fish to keep themselves from starving. Father and mother were so much among them they began to learn something about their strange belief, which was peculiar, their faith being all placed on their leader, "King James," as they often called Strang, always calling upon him to help them in their trouble. Mother said to them, "Why do you call upon man to help you? Why don't you call upon God and pray to him for help?" They would not listen, saying, "Has not our King the revelations revealed to him?" RETURN OF SPRING AND COMING OF STRANG. Spring had come. Our good old steamboat "Michigan" had come to our harbor once more. Strang also came. He was just as calm and serene as usual, nothing seemed to disturb him. His wife did not return until later in the season. He soon came to our house and seemed very grateful to our people for their kindness to his suffering people during his absence. When mother told him how much they had suffered he laughed, saying, "Oh, they must get used to Island life and expect to have some hardships." Soon the boats came and brought more Mormons. Those that came now were more comfortable and seemed to have more means to help themselves with. Very soon they were at work clearing the land and making ready to put in crops of potatoes, corn and other vegetables. There were several families who came from Texas, bringing their horses with them, with wagons and a few cows. Of course those who had plenty had to share with those who had little and give their every tenth part to the King's treasury, and very often giving more to help out extra expenses. Strang seemed in excellent spirits and went about from house to house, talking and encouraging his people, and father said no one would think they had passed through such trouble so recently. Soon it was planned to give a feast in honor of the King's return, and great were the preparations going on among the Mormons. JAMES CABLE SETTLING AT THE HEAD OF BEAVER ISLAND. With the springtime also came many fishermen to all of the islands, and many settled along the east shore of Beaver Island as far up as the light house at the head of the Island. A Mr. James Cable, nephew of Mr. Alva Cable, had now come to locate at the head of Beaver Island, three miles north of the light-house point. James Cable came from York State. He was a bright, smart, enterprising young man, recently married to a most estimable young lady of the same city where he lived. They came with their little son Claude, a child of about two years old. Here Mr. Cable invested considerable money; put out a good dock, built a large dwelling and store, carrying on the wood business for many years, as well as having a fish market, employing several men getting out cord wood to supply the steamboats, as well as buying fish and furnishing provisions and all fishing supplies to fishermen. Mr. C. R. Wright, also another man from New York State, settled at Cable's dock and carried on a large cooper shop to supply the barrels for the fishermen, which became a great industry. Mr. Cable, with all the rest of the Gentiles, was compelled to leave Beaver Island in 1852, not feeling safe to remain longer. After the death of King Strang he returned, taking possession again of his property, carrying on the business with success for several years. Feeling his need of rest he closed out his business and bought the property at Mackinac Island known as the "Astor House." Several of the men who had been with us the year before now returned again and were boarding with us. There were two brothers that came. Their names were Thomas and Samuel Bennett. Thomas was married when he came and they soon took some land, built a house and put in some crops. They also were in the fishing business. They never were very friendly with the Mormons. STRANG'S REVELATIONS. Soon after Strang's coming after that terrible winter of cold and suffering among his people, he claimed to have had several new revelations which must be told to his people. They all prepared for a great feast showing their joy at their King's safe return among them again. It would seem in his talk to them about his new revelations that he told them God was sending many Gentiles to be a help and a support to God's people, meaning themselves, the Latter Day Saints, and that it was right for his people to take whatever was necessary for them to have. That it was their privilege to take from the Gentiles. This was the first time that the King had openly given any orders of that nature to his people. Whether any Gentile had ever been admitted within the council room was never known, or whether some of his own people told what had been said, which many of us thought might be the case, but the news soon spread, and from that time no Gentile felt secure about his property. My father once asked Strang if he had ever preached to his people and given such orders. He answered he had not, but their actions soon told what their instructions had been. ROBBING THE GENTILES. His people soon began to take from the Gentiles whatever they could get. Up to this time the feeling between the Mormons and Gentiles had been very friendly, the fishermen being glad to have the Island settled with a good peaceful people as they had until now seemed to be. Mr. Peter McKinley at the Point was now suffering considerable losses by the Mormons taking his cattle and butchering them, also other goods which they were taking. A young man, or boy, Wheelock by name, told or gave information about the butchering of the cattle. He being a Mormon boy employed by Mr. McKinley, had to suffer the penalty by receiving fifty stripes with the "blue beaches," that being one kind of their punishments. We had never heard before of the Mormons doing anything of this kind to their people. The boy had told the truth and had to suffer the cruel whipping. WHIPPING OF THOMAS BEDFORD. A man by the name of Thomas Bedford was employed by Mr. Peter McKinley. He also gave some information about the stealing of property by the Mormons, and he also received seventy-five of the cruel stripes with the "blue beaches." For this awful treatment Mr. Bedford swore revenge. The Mormons never proved that Mr. Bedford had given any information about their stealing goods from Mr. McKinley, but just concluded he had and gave him the awful punishment. So Bedford bided his time for revenge. Strang had now a great number around him who sought his favor and were ever ready to do his bidding and many times did things he did not sanction. There were some good, kind, peaceable people that knew nothing about the working of the inner circle that surrounded the king. There was one apostle that aimed to take the King's place and be ruler himself. He was a cruel and crafty man. He took charge of all things among the people in Strang's absence. BUILDING TEMPLE AND PRINTING OFFICE. The Mormons were now building a temple after the pattern of the one at Kirtland, Ohio, and I believe of the same size. They had already built a saw mill so they could manufacture their own lumber. They had built a large building made of logs hewn on both sides. This was fitted up as a printing office and Strang edited a paper called the "Northern Islander." The printing office still remains and was turned into a hotel and is known as the Gibson House of St. James. The Mormons were a very busy people. Those that were improving their farms and building their homes had nothing to do, as a rule, with the making of Strang's laws. He had his council men, his twelve apostles, besides elders under the apostles, members of the households of twelve. They did the voting and had all to do with making the laws, that is the laws that governed the conduct of their people. Strang had the revelations and the council of twelve voted it a law. And they had the power to enforce the law and punish any who disobeyed. So far the King had preached against polygamy and said that it should not be allowed, although there were a number of Mormons that had a number of wives apiece. Strang allowed it to be so, as he said they had practiced the law according to Joseph Smith's doctrine, and having several wives apiece he told them they might keep them, but that no more should be taken. So the men who had more than one wife kept them. Strang had many people now to control, every boat during the summer season brought more converts, as he had several apostles traveling constantly about the country making new converts to their faith. Strang instructed them to make all things to appear at its best, so the people were made to believe the Island was truly the "promised land." STRANG'S REVELATION OF POLYGAMY. Now the King had a new revelation that polygamy must be practiced. When he made it known to his people it gave them a great shock, as their minds had been made up that this was not to be. Strang very soon obeyed the "Divine Command" by taking a spiritual wife, or as the Mormons called it, "being sealed." Mrs. Strang, his wife, packed her clothing and taking her three children with her, left the Island, never coming back to live with him again. Strang was absent when she left, so she met with no opposition. She came back to the Island twice during his absence, gathering the people together in the temple, talking and pointing out to them the error of practicing such a doctrine, and both times she came she burned the robes which the King wore when preaching in the temple. Mrs. Mary Strang was greatly loved by all his people that knew her. Of course the King was not pleased with the interference of Mrs. Strang. "CHARLES DOUGLAS." The King now took one of his young wives, had her dressed in man's apparel and travel about with him seeking after more converts. The name he gave her was "Charles Douglas." He made a great joke of this, and boasted "Charles" was the best worker he ever had. If Strang was magnetic "Charles Douglas" was irresistible. She was a beautiful woman and extremely fine looking when dressed as "Charles Douglas." I saw Strang and "Douglas" once together. One of the Mormon apostles was living neighbor to us. Mother had sent me on an errand to their house. Strang and his companion came there to dinner. Both were dressed in plain black suits, wearing high silk hats, which was the fashion. Both were smiling and talking very pleasantly together. Of course I supposed it was a young man with Strang, but the apostle's wife told mother about it later. A MAN WITH SEVERAL WIVES. There was one family living at the harbor settlement who kept a boarding house. This man had four wives. Gentiles as well as Mormons boarded with him, and many were the jokes the man had about his wives, saying he had no need of hired girls, as he had wives enough to do his work. My father was often there to take his meals, and once I remember mother was with him and took me. One of the wives was a French woman. Mother talked with her in her own language and she said she was tired of that life. She not being a favorite wife had too much work to do. She had four small children. When the other women saw her talking to mother in French they seemed not to like it, thinking perhaps she was talking about them. As soon as they came into the room the French woman began to sing as though she was very happy. At another time, when she was sick and my mother was taking care of her, she said, "Only for the love I have for my children I would take poison." Many women that we met were very cheerful and pleasant, while there were many more with very sad faces and manner. When our people first lived neighbors to the Mormons they were very friendly and talked about their work. As soon as they began to take things from us they became silent and did not appear to care to meet us any more. There were a few who never changed toward us and proved friends to the last, although they had to appear sometimes to be our enemies. BOB'S DEATH. One morning I missed Bob. I always ran to see him when I first got up. Sometimes it was very hard for Bob to walk, and when the warm spring sunshine came our boys and grandpa would put Bob in a nice place to lay. Now I could not find him, and when I saw mother I saw that she had been weeping and was now silent when I asked her about Bob. I ran over to Auntie Loaney's. There was grandpa. He was sobbing as if his heart would break and our boys were trying to comfort him by telling him Bob had not suffered a moment. Then I realized. Bob, my old friend, was dead, and I sobbed, "Oh, boys, what made you kill Bob?" Then they tried to explain. I could not listen, I could not understand why it should be done. Then Auntie and Uncle Loaney said, "Now dear children do not grieve, poor old Bob was too old to live any longer. It is best his sufferings are over." We were all sad over the faithful dog's death. It was several weeks before grandpa and I could feel it was for the best. We buried him where the birds sang first in the spring. [Illustration: KING STRANG'S RESIDENCE, BUILT IN 1850.] Father now thought it best to move to the head of the island, his work being there with Mr. Cable. We were beginning to fear the Mormons, as they had greatly changed toward us. In their travels up and down the island they most always stopped at our house. And sometimes there would be five or six, and very often they would ask for a meal, which we never refused to give them. Very often they remained all night, and then they were always sure to let us see the big knives they carried hanging to the belt they wore. Towards the last of our stay they carried a gun with them as well. When they came to our doors they never rapped, but simply walked in and helped themselves to a chair. We were told by some of their own people who were disgusted with Strang's doctrine that these men were just obeying the King's commands. He was trying to make all the Gentile people know the Mormons were to have their own way on the island. Just as fast as the Gentiles moved away from the Mormon settlement the Mormons followed and built their homes near to them. The Bennett brothers had already left their home at the harbor and gone to the Gentile settlement. THE COUNTY SEAT OF SAINT JAMES. Strang had now got the county organized, being attached to Mackinac county; later it was changed to Manitou county. The county seat and post office was at the harbor, named in honor of the King "Saint James." The island was divided into three districts and townships. The town at the harbor was named in honor of the Indian Chief at Garden Island, town of "Peain." The district at the head of the Island was called Gallilee, the center, Troy, the lower, Enoch. Strang was always very kind to the Indians, trying hard to have the Chief "Peain" give him one of his handsome daughters for a wife, which the Chief refused to do. Strang now established a school for the Indians at his own expense, sent a young Mormon over to Garden Island, where he taught school for three years. At a later date the government appointed teachers and gave many years of schools to the Indians, my husband being one of the teachers appointed. Chief "Peain" ruled his tribe with great kindness and firmness. He was a man of noble appearance. Their tribe was the Ottawas. Myself and husband remained on their island as teachers two years, from '62 to '64. Chief "Peain" was always the friend of the Chemokamon (white man.) MOUNT PISGAH AND INLAND LAKES. On Beaver Island there are six beautiful little lakes. Lakes Genessarett, Fox Lake, Green Lake. These lakes are near the head of the Island, while the other three, Font, Long and Round Lakes, are near the harbor. Font Lake is where the Mormons baptized their people, and also held their yearly feasts. It is a pretty spot with a long narrow point reaching out into the Lake. This lovely lake is about half a mile distant from the harbor. Long Lake is just a short distance beyond. That, too, is a beautiful spot. Its high land on one side is covered with heavy hardwood timber and great quantities of fish are in Long Lake. Just a short distance from Long Lake is "Mount Pisgah," a high sand mountain. One can look down into the harbor from its top. That, too, has beautiful scenery all about it. The group of islands near Beaver Island can be seen from "Mount Pisgah." High Island, Trout Island, Squaw Island, which now has a fine lighthouse erected upon it. Rabbit Island and Garden Island, with Hog Island off nine miles to the east. All these Islands show from this mountain, and on a clear day it is a beautiful sight to look upon. Lake Michigan, with its dark blue waters, with so many pretty islands covered with green trees, and the white pebbly and sandy beaches, where the white sea gulls are constantly soaring about or resting upon the water. The island was very beautiful when the Mormons first went there. At that time no timber had been cut off. One can appreciate its beauty only by going out into its center and among its pretty lakes. When my people first came there to live there were still traces left of the "Beaver dams" where the busy beavers had made their homes about the little lakes. This is why the island was named "Beaver Island," and sometimes the whole group comes under the one name of the "Beaver Islands." WILD ANIMALS AND BIRDS. At one time while I lived on the island there were several deer supposed to have come across the ice from the north shore. There was an abundance of wild duck, pigeons, partridges and wild birds of many different kinds. Foxes were plentiful, both grey and red, and once and a while a black fox. Lynx and wild cats were seen, and one old hunter declared he heard a "panther." These wild animals traveled many times across the ice in winter time from the north shore, and very often the foxes crossed from one island to another in the winter. At this date there are no wild animals, unless there might be some wild cats. I saw a wild cat that was shot there in 1882. One great reason that made the island so desirable a place to live at that time was its splendid fishing grounds. No one need to be without money in those days. Fish always brought a good price, and at the time of our Civil war brought a very high price. There were many large cooper shops run. These furnished barrels to the fishermen to pack and salt their fish in. The cooper trade was followed by a great many men. They came to the island from the cities to work through the summer season, then going home again for the winter. The climate being so pure many recovered their health that had lost it. At the present time the barrel trade is a thing of the past. Fish are packed in ice and shipped to the market fresh. Changes have come to Beaver Island as well as everywhere else. Still it will always be "Beaver Island." MRS. BENNETT STARTING TO CROSS THE LAKE. Thomas Bennett was living near to Cable's dock. There were several families at the little settlement. Some came from Canada, others were summer people going home in the fall. Mrs. Bennett and her three children were going on a visit across the lake. Her people lived at Cross Village. Her father and mother came with their own boat to take her with them. I remember so well the morning she left us. We all felt sorry to see her go. Mr. Bennett was a fond father and kind husband. His wife and children were everything to him. There were three little girls, the eldest five, the next three years, and the baby six months. Preparations were made the evening before for an early start. Father, mother and I went to the beach to see them off. It was hard for Mr. Bennett to let them go. He kissed his children many times, then his wife, and he said, "Isabel, how can I let you go. Come back to the house, you must not go." She felt very sad, saying, "Yes, Thomas, I know you will miss us, and I will not stay so long as I was going to. I will come back in a week." Good-bys were said, little hands waved and the boat went sailing out over the rippling waves. Mrs. Bennett held the baby high in her arms for her papa to see, little white handkerchiefs were fluttered as far as we could see them. Somehow we all felt sad. Mr. Bennett walked on the shore saying, "Oh, my wife, my children. Why did I let them go? I shall never see them more." We tried to comfort him, but we could not. As the darkness came on and the wind blew fiercer our hearts grew heavy. Mr. Bennett walked all night on the shore and my father with him. I lay in my bed listening to the sound of the sullen roar of the sea as the breakers dashed high on the beach. At times it seemed the waves would never stop their rolling until they swept us away. They came so near our door once or twice I went to the window to look out, and nothing but a sheet of white foam could be seen. At times it was like the sound of distant thunder as the waves broke and washed about us. All the next day the sky was dark, the waves had a moaning, sobbing sound that was very sad to hear. We waited two days, then the messengers came over from Cross Village. Two Indians were sent with a letter from the Catholic priest telling all he could of the sad accident. Early the next morning after the storm some Indians at Cross Village went to the beach to see if their canoes were all secure. The first object they saw was the boat of their neighbor drifting along the shore. No one was to be seen in the boat. They waited until the boat came in reach so they could pull it out from the breakers that still ran high. The boat was almost full of water. They took the water out as soon as possible, and in among the quilts lay little three-year-old Rebecca. She still breathed, her body was warm. The Indians in their excitement delayed taking the child to the house, thinking there might be more bodies washed upon the shore. They carried the child to the good priest's house and everything that human power could do was done to save the child, but it was too late, "Baby Rebecca had gone to join the angels." Oh the sadness, it was hard. It seemed sometimes Mr. Bennett could not survive the shock. None of the other bodies were ever recovered. Mrs. Bennett was a very beautiful woman with a sweet, loving disposition. THE KING'S RESIDENCE. About this time King Strang decided to build a residence for himself. He made the plans and called it the "King's Cottage." The King came to our house asking my father to go to the harbor and help build his house. He wanted him to do the framing, and father, not being very busy, and not liking to refuse the King, went. Father was gone about six weeks, coming home often to see how we were at home. He boarded at the house where there were four wives. The King's Cottage was built very strong. A story and a half high with a porch across the front. The wide hall went right through the center, with massive strong doors at front and back, and with an open stairway. On each side of the hall was a large room, two bedrooms, hall and closets upstairs. A white picket fence about the yard with a nice garden spot on the hillside. It was a pleasant, cosey home, and the location was most beautiful, looking out on the harbor and Lake Michigan. The house was in the midst of a lovely grove of forest trees, maple, beach, oak and scattering evergreens. The cottage was built under the small hill or terrace on a level flat and just a short distance from the docks and stores. When we arrived after the Mormons had left the island the house was in good repair. My father and mother occupied it two years, being the first ones to live in it after Strang's death. Strang had started a large addition to the cottage before he died, which was much larger than the cottage itself. The addition was put at the back of the main building, made of logs hewed on both sides, containing eight rooms. But like the cottage itself, it has gone to decay. Strang remarked, "I am getting so many wives I have to enlarge my house." While father was there Strang invited him to dinner one day in his own home, as he said he wanted him to see how a man could get along with several wives. My father went and had a fine dinner, and Strang was very gay, entertained with many jokes and stories. The four wives had very little to say, but were smiling and pleasant and seemed very anxious to please the King. THE KING'S JOKES. Strang joked about soon adding some more wives and soon starting a school for his own children, at which they all laughed. He talked continually, trying to have them all know that he was the king and having authority to rule his subjects as he pleased. When dinner was ended they went to the new cottage, Strang and the favorite wife, the other three women remained at home. Father said none of the other women ever came with Strang to see how the work progressed, only this one that he most always called "Charles." Father said this young woman was very pleasant and greatly pleased with the house. Strang seemed very affectionate to this wife. Every pleasant day they were walking about together. When father came home he said he was glad to be home again. They were all very kind to him, but it seemed terrible to see people live in that way. He told mother the women had sad faces when people saw them at their work. When Strang came again he said to mother, "I am going to make a Mormon of your husband and what will you do when he brings home more wives?" Mother said "I hope that will never happen, and if it should the women that come into my home will not have a happy time." Strang looked at her saying, "We could find a way to make everything agreeable in a very short time." Then he laughed, saying, "If you were a Mormon, Mrs. Whitney, you would think differently about these things. We believe in this doctrine and that is why we are happy." Mother said to him, "Now you can't make me believe you are as happy as you want us to think you are." He said no more and appeared thoughtful. After he was gone mother said to father. "Do take us away from this island. I am afraid of that man. No one knows what he may do yet." THE KING'S LAWS. The King was very particular about the appearance of his peoples' homes. The houses were built of logs hewed on both sides and all were whitewashed outside as well as in. Their yards were all laid out with care and taste, with flowers and shrubs, and nice vegetable gardens at the back, which gave all a homelike appearance. No liquor, tea, coffee or tobacco were to be used. There were men sent out every day to see that all refuse of fish was buried deep in the ground. He exacted a tax from the fishermen all along the shore of ten dollars for each boat, and as there were always a large number of boats, this added quite a little income to the King's treasury. All paid without hard feelings, as money was plenty and no one cared to have trouble with the King. The Bennetts would not pay the tax. Thomas Bennett felt he had been greatly wronged about his home, having to leave his land as his Mormon neighbors had made it so unpleasant for them, besides he felt Strang had no right to collect the tax from the fishermen. At any rate he refused to pay when Strang sent his men to collect it and the feelings between them were not very friendly. OUR MORMON NEIGHBORS. The winter of 1851 my brother Lewis went to Ohio to school; my father was very sick that winter. We had two Mormon neighbors that were very kind to us. One was a good doctor, and he took care of father almost constantly with help from others. The other Mormon friend was an apostle in the church. He and his wife lived near us. He had charge of the people that lived near the Gentile settlement. They were very nice people. Both these neighbors were very much worried about the things Strang was preaching. The people were getting restless and divided. Many wanted to leave the island but had no means to go with, and feared to be punished if found trying to get away. A great many were opposed to polygamy. Strang tried to keep his people in harmony together, but the strife was growing every day. In the early spring Strang came to see my father. He was very sympathetic about his being so sick. Mother told him how kind Mr. Bower and Mr. Sinclair had been to us. He seemed greatly pleased and asked to know if he could do anything to help. STRANG AND HIS FAVORITE WIFE. When he was leaving he said to mother, "Come over to Sinclair's. My wife is there. We have a nice baby. Come and see our baby boy." Mother took me with her to the apostle's home. There we saw the King and his favorite wife, Charles Douglas, and their baby. I, being fond of babies, wanted to hold him. I sat in a little chair and the mother put the child in my arms. The King was afraid I would let the baby fall. He never let go the child's dress. He seemed very fond of the child, and it was plain to be seen that this was his favorite wife. Most of the time he called her "Charles" and sometimes Elvira. She was very sweet and seemed very fond of her baby, yet her face seemed sad when not smiling. Her manner was quiet and her voice low. Before we left Strang took me on his lap, asking if I did not want to go to school. I stammered "Yes," but mother said she is too young yet to go to school. When we came home mother said to father, "Don't you ever consent to send Elizabeth to the Mormon school." Strang had remained on the island that winter. Very soon after our visit to the apostle, we were startled one morning to hear several boats and nets had been taken by the Mormons, with many barrels of fish from the store houses near the light-house point at the head of the island. Some Ohio fishermen had stored their fish and other property expecting to come back in the spring, leaving a man to look after the property. The ice was just breaking up in the lake. The Mormons took everything to the harbor. Our people saw them passing very early in the morning. All were well armed and ready to resist any interference from the Gentiles. We Gentiles were very frightened, fearing they would take our provisions from us, as there were all sorts of rumors. Mr. Cable had a store with a stock of all kinds of merchandise for their spring trade. He feared they would demand the keys and take possession of his goods. There was very little sleep for several nights among us. Our Mormon friends who were true to us advised us all to keep very quiet and not be seen talking with them. They kept us posted as much as possible. The Gentiles made preparations to defend themselves. The Mormons took the boats and nets to the north shore, concealing them in the woods, making it appear the north shore fishermen did the plundering. The owners of the property recovered the boats and part of the nets, but never recovered any of the fish. They were sold by the Mormons. At the harbor all was gaiety. Their theater was kept going to amuse the people with dancing parties every week. The King made it a point to entertain the sailors when vessels were detained by rough weather, and they began to think Beaver Harbor was not a bad place to be weather-bound. They found King Strang a charming entertainer. With opening of navigation the summer people came, and our house was again full of boarders. We had built a comfortable house, which was almost complete. Our regular boats were calling, business had started up and we all felt more secure from the Mormons as so many people were coming. Fishing was good, money plenty and everybody was busy. Strang had gone with his wife and child to attend outside affairs. The head apostle was in charge of everything and there was much dissatisfaction among many of his people. Several felt fear for their life, if they disobeyed the King's command. Among these was the Apostle Sinclair. THE KILLING OF BENNETT. The Bennetts were living not a great distance from us. Sam, as the younger brother was called, had married a young lady from Detroit, a Miss Sullivan. Thomas now boarded at his brother's home, and was still very sad over the loss of his wife and children. I had been visiting a week with Mrs. Bennett and returned home in the morning. In the afternoon a message came to our house saying that Thomas Bennett was dead. The Mormons had shot him. It was hard to believe, yet it was true. The Gentiles were very much excited and sorrowful, too, as Bennett had been a favorite with us all. Could it be possible they had killed our friend and neighbor? My three brothers were dressed in their Sunday suits and walked to the harbor, grandpa going with them, fearing something might happen to the boys. Bennett had always been very fond of my brothers and they loved him. Now, they must see him buried. It was long after dark before they reached the harbor. A Mormon family, who had some boys about their age, kept them all night. The next morning they went to where the body was. It had been put in a blacksmith's shop. Dr. McCulloch opened the body to see which of the seven bullets had proved fatal. One had pierced the heart. The body was put in a plain pine coffin and buried without prayer or ceremony of any kind. The grave was near the water in a little grove of cedar trees where the sound of the waves never ceased their solemn murmurings. When my brothers visited the grave soon after it was piled high with great rocks, meaning that every Gentile would be served the same unless they obeyed the king's commands. TO BE BROUGHT DEAD OR ALIVE. The killing of Bennett was a threat shock to all our people, as no one believed the Mormons would carry things so far. The Bennetts had gone early on the lake, returning before noon. While attending to their work in their workhouse two Mormon men stepped in, demanding the tax money. Bennett answered, "I want to see the king before I pay it." The men went away. The Bennetts stepped out to go to their dwelling, when seven bullets were fired at once into the body of Thomas Bennett. He dropped dead instantly. The brother ran toward his house with his hand up to his head. Bullets came thick and fast around him. He was shot through the hand, shattering all his fingers on one hand. There were many shots entered the windows. Mrs. Bennett to save her life had to go into the cellar. The body of Bennett was put into his own boat with all the fish there was in the fish house, which amounted to considerable money, and taking the wounded brother with them to the harbor. There the doctor dressed his wound. Strang always declared he never gave orders to have Bennett killed or to be brought "dead or alive." Until the killing of Bennett we could not believe the Mormons meant to do us bodily harm. Now all was changed. There was no more open friendship between Mormons and Gentiles as before. They avoided us, passing us without speaking with their heads bent and eyes looking to the ground. They seemed a sad and silent people. Not long after Bennett's death I saw the king coming to our house. The very name of Strang struck a terror to my heart. I felt so afraid of them all now. He was almost to the door, dressed in his black suit and high hat, I always recognized him from the rest. I said to mother, "Oh, where shall I go, I am so afraid of Strang?" Mother's bedstead was a high, old-fashioned one with white curtains about it. I ran and had just time to seat myself under it, and tried hard to pull the curtains around me, but my feet were left sticking out from under the curtain. STRANG HAVING DINNER WITH US. Strang walked in, seating himself in a chair, saying: "Good morning, Mrs. Whitney." Mother greeted him very coolly, as she had not seen him since Bennett's death. How my heart did beat when he asked where my father was. Then I was sure he wanted to take me away to the harbor to school. Mother told him father would soon be in to dinner, which she was then preparing. Strang said: "I guess I will stay to dinner, Mrs. Whitney, and have some of your nice baked whitefish, which I see you have." He saw her putting it into the oven. He talked about many things and after a little while he said, "Where is your little girl?" Then I was sure he would take me away. I wanted to scream, but kept quiet. Mother told him, "The child is afraid of you since you had Bennett killed." He came over to the bed, getting down on his knees, saying, "Come out, child; I will not hurt you. Come and sit on my lap." I drew back. He pulled me out by the hand, taking me in his arms and sitting in the chair he stroked my hair, saying: "I will not hurt you, child. Do not be afraid of me." His voice was low and his face looked sad. I looked at him a long time, then said: "I see blood on your head. I am afraid of you." He put his hand to his head, passing it over his forehead, and looking at his hand, he said: "I see no blood." He was very pale and his face was serious. Mother explained to him that I had heard the people say that the blood of Bennett was resting on Strang's head. I got down from his lap and took my little chair as far as I could from him, and holding my doll. I watched the king, fearing him so much. He told mother he was absent when Bennett was killed. She asked him why he was always absent when his people did the most disagreeable things. He said: "Do not judge me too harshly. I am not responsible for the killing of Bennett." Father and our boys soon came in with our friend, John Goeing. Strang staid to dinner and praised our boys for being so brave in going on the lake. He said: "My people will never learn to be good sailors; they are too timid." Then he asked about the schooling. Father told him John Goeing, our boarder, was teaching us. [Illustration: THE MORMON FEAST GROUND AT FONT LAKE, BEAVER ISLAND.] Father told me in after years he had a very serious talk with Strang that day, and the king admitted it was not right that Bennett was killed, but said where there were people that were opposite in their beliefs there was always trouble. Mother told him some sorrows would come to him if he persisted to live as he was living. He smiled, saying: "Oh, we aren't such a bad people, after all, Mrs. Whitney, and when you become one of us you will think just as we do." He shook hands and was gone. Mother said to father: "I do believe we shall have to leave here soon or we shall be forced to become Mormons." Father assured her that would never be. JOHN GOEING AND HIS DEAR OLD IRISH HOME. John Goeing came to the island and had been with us two years. He was an educated and refined gentleman from Ireland. His father was a rich Irish lord. John had been disappointed in love and left his "dear old Irish home" to come to America. From a visit to friends in Canada he had wandered to Beaver Island, and had been with us ever since. He was a great reader, having a box full of books. He did not work, and being very fond of us children he took it upon himself to teach us. He received money from home often, with the finest of broadcloth suits of clothes with silk underwear. Every evening after the lessons were heard John would read to us or tell us about his "old home in Erin." What brother Charley and I loved most was to have John tell about the chase with hounds. I liked it all except where the fox was killed by the dogs, then I would say, "John, can't you tell some stories where the fox gets away from the hounds?" Then he smiled, saying, "I won't have the foxes killed any more. It makes Elizabeth feel too sorry." Then he would get his books, saying, "Now, children, where shall we go tonight? England, Ireland or Scotland?" Sometimes we all wanted different stories. Then he would say, "I will take you to Ireland, my own native home." To me it was fairyland to listen to John telling of the home he had left, with its lovely green parks, graveled walks, shady bowers where his father and mother often strolled about with their children. We could almost see it all as he told it to us, and so often when he finished the tears would be falling through his fingers as his head rested on his hands. And the books, how wonderful were the places he took us to in them! He had traveled almost everywhere and we loved best to hear about his travels. We could understand it all better. John was like a brother to us younger ones, and like a kind son to father and mother. MY BROTHER CHARLEY GOING TO OHIO. Summer was fast slipping away. Our summer boarders were talking of home. One of our boarders, Mr. William Hill, was anxious to take my brother Charley home with him, put him to school and teach him the engineer's trade. It was all talked over and settled that Charley was to go. We children could not realize much about what it meant. My eldest brother had been one winter with the same man. Charley was to remain with Mr. Hill until he was twenty-one, he being past ten now. Papers were made out and signed. Mother prepared all the clothes for her boy that was going away to another home. I remember so well seeing the tears rolling down her cheeks as she sewed and stitched far into the night, making the little jackets that Charley was to wear in his far away new home. She sacrificed her own feeling that her boy might have an education, and a good trade when he became a man. The time had now come for Charley to go. Father and mother had grown thin and pale. The packing began. Mother could not finish and neighbors had to come in and finish it for her. BROTHER LEWIS AND I WERE GOING TO OHIO WITH MR. CRANE. Mr. Hill told her Charley could come back to see us every summer. But somehow it seemed it never would be the same. Charley would never be ours again. It was terrible to think about when the time came for them to go. A letter came to Mr. Hill from his sister in Painesville, Ohio, asking if he could not bring the little sister, meaning me, that she would like to have a little girl to be with her two small children. She would send me to school and I would be near my brother. Then I could come home in the spring and go back another winter if all was agreeable. It was at last decided that I, too, should go the last trip of the steamer Michigan, in December. BROTHER CHARLEY GONE. The steamer was at the dock. Good-byes were said. Charley was gone. The boat steamed away, taking the first one from the home nest. It was hard for mother to give up her boy, but she felt it was best for him. Oh, how long the time seemed to me! No more could we wander about together. Our little canoe lay idle upon the beach. There was no little brother to help row the boat, or swing in the old swing from the big maple tree, or chase the plovers along the shore. Our little pet dog was always searching about for Charley. His bows and arrows were put away out of sight. The house seemed still; it was as if some one lay dead. John felt just as sad as any of us. Our neighbors came to cheer us, telling us we should meet again when the spring time came. Mother still was busy getting the rest of us ready to go. Mr. Crane was our neighbor. He came from the headlands near Fairport, Ohio. His daughter Elizabeth came with him and her brother to be their housekeeper. They owned a farm in Ohio. They were a large family and money could be earned easily at the island as the fish were so plenty. They came with several other Ohio families. Mr. Crane was coming back next season and I could return with them. Nearly all our summer people were gone. We had just two left and they were going on the last boat. The Mormons were now taking boats and nets every chance they got and the Gentiles felt very unsafe. Our two Mormon friends told our people there was great trouble among them in the Church, as Strang's laws were becoming unbearable. The weather had changed and snow and ice were now with us, and brother Anthony had gone to Green Bay to his uncle John Gebeau. In another week brother Lewis and I would be gone. How often I said to John, "Now you will be good to father and mother, won't you? for they will have no one but you, and you will read to them and tell them about Ireland and your old home." John promised all and mother told me afterward she never could have lived through the winter only that John was so kind. He read them stories, and being a good singer, he sang his old native songs of Ireland. All was ready. Our trunks were packed. Mr. Crane's goods were on the dock. Fishing had been good and those who had not had their nets stolen were going home with money. There were about twenty families of the Gentiles to remain all winter at the settlement at Cable's dock. The rest went to their winter homes. I was busy bidding my little playmates farewell, as the boat was expected every hour. At last the steamer was beside the dock. Elizabeth Crane had packed my trunk, as mother could not do it. I had my dolls packed and then took them out, saying to mother, "I will leave my dolls so you can see them and you won't be so lonesome." When she could speak she said, "Yes, leave the dolls. When I look at them I shall think you are near." So the dolls were left in their little beds covered up with their sheets and quilts just as I always put them to sleep. We all ate our dinner together. It was a sad, silent meal. Mr. Crane and Elizabeth were charged over and over again to take good care of me if I should be sick. They promised to do all they could for me. Mr. Crane said. "I shall take care of your child as if she were my own." I said to John. "Now who will go to England, Ireland and Scotland with you these long winter evenings?" He said, "I guess I will have to take your father and mother with me as you children will all be gone." "Well John, be sure you take little dog Prince and all the dolls. Don't leave them here alone." The whistle blew, good-byes were said, mother caught me in her arms with one last long kiss and "God bless you, my child." Mr. Crane and Elizabeth with brother hurried to the boat, John and father coming as the captain shouted "all aboard." Father kissed me, saying, "Be a good girl, come home in the spring and God bless you." ON BOARD STEAMER MICHIGAN. My hand slipped from his into Elizabeth's. She led me over the gang-plank. My little dog had followed me. He put his paws upon my shoulder and was licking the tears off my face. Father called to him, but he would not leave me. The men carried him to father, the plank was pulled in, the paddles turned and we steamed away with those on the dock waving us good-by. Elizabeth took me up on deck where brother and I stood waving as long as we could see the old home where we had all been so happy together. We soon reached the harbor, we landed at the Point dock to take freight. Mr. McKinley had taken his family the trip before and gone to Ohio for the winter, his clerk taking charge of the business in his absence. His father, grandpa McKinley as we called him, came on board to go away for the winter. He was always so kind to us children and we all loved him. It was Sunday, but I noticed the Mormon women had their washing on the line, Saturday being their Sunday. We steamed away and soon could see nothing about us, as it was snowing and the sea was heavy. Our boat rolled and pitched about so no one could stand upon their feet. Jane, the cabin maid, took me to her private cabin and let me lie on her couch. As I lay there I began to realize I was leaving my home. It was dark, the lamps were lighted and I said, "Oh I must go home. I can't leave father and mother." Elizabeth took me to her room, putting me in her berth. There I sobbed myself to sleep. AT MACKINAC ISLAND. When I awakened we were at the dock at Mackinac Island. Everything was white with snow. The whole island looked like white marble. The damp snow had covered the trees. The fort on the hill looked so pretty where the snow was on the tops of the houses and chimneys. A flag waved over the fort. There were soldiers in their blue clothes walking up and down the fort hill. Dogs and ponies hitched to sleds with people dressed in fur coats, caps and mittens riding along the front street that reached round the pretty bay. The dock was full of people. Men, women and children nearly all speaking in French. There were a number of families going away on the last boat to their winter homes. Elizabeth took me ashore. We went into several stores and there I met old grandpa. I told him I was going to see Charley. He was so pleased to see me and cautioned me to be careful not to fall overboard and to be sure and tell Charley grandpa had not forgotten him. Then he gave me packages of candy, apples and raisins. I met several that knew me, as they were so often with us at home. We walked down to the Mission House, as mother had told me so much about the Mission. When Mr. Ferry was there mother had attended the Mission school for a time. We saw Robinson's Folly with the white snow covering the rocks and trees. We then came back to the old Mission Church, and going inside I told Elizabeth my mother had often taken me there when I was a baby. I showed her the Dousman pew in front where the family used to sit, my mother being adopted by Mr. and Mrs. Dousman. We then came to the "Old Agency House" with its quaint old chimney outside at the end, its little dormer windows in the roof. It was now all covered with the pure white snow and every shrub around its doors was draped in white. We passed on, going toward the Grand, many little houses covered with cedar bark and some had cedar bark put all around the outside, with narrow strips of wood tacked on to hold it. Some had little square windows with four and six panes of glass with white muslin curtains. They looked like little toy houses, but were warm and comfortable. It was a quaint little village full of jolly, kind hearted people whose hearts were tender and true to their neighbors. It being cold we soon went back to the boat. Our boat looked like a huge snow bank beside the dock. The freight was being rolled over the plank and all was confusion. There were handshakes and good-byes as the people hurried over the plank. The "all aboard" was shouted, the plank was pulled in, the paddles turned and we were moving away amid the waving of caps and fluttering of handkerchiefs. Our whistle was saluting, and many of the people on the dock joined in one of the old French-Canadian glee or boat songs, their voices sounding far out over the waters as we passed Round Island. ON LAKE HURON. For a short time we watched the white island covered with snow. It soon set in thick again and the snow came down in blinding sheets with a cold wind. Our boat rocked and tumbled about. We were now out on Lake Huron in a heavy snow storm. Our captain and sailors were dressed in their warm fur coats. Every turn of the paddies was taking me farther from home, and soon such a longing came over me which I could not shake off. I wanted to go home. Elizabeth and my brother tried their best to comfort me, telling me I was going to see brother Charley; but nothing could make me feel better. Brother tried to have me eat something, but I could not. My chin quivered, I tried so hard not to cry, I ran to my room, throwing myself on my bed, trying hard to keep the tears back. Soon Mr. Crane came with a big doll he bought for me at Mackinac Island and grandpa McKinley came to see me, taking me in his arms and rocking me in one of Jane's chairs. I was very glad to see him. He was a dear white haired old man. He told me some droll stories that made me laugh. Then I told him I was going to see my brother Charley and that I was homesick, and if I didn't get better soon I was going to ask the captain to turn the boat and take me back to Beaver Island. The storm grew worse, the seas ran higher, the snow was blinding and all things had to be made secure on the boat. No one but the sailors could walk about. Any that tried would be thrown down. The only way they could move about was to creep on their hands and knees. Sometimes our boat was high on the waves, when it seemed every timber in her would be broken. She trembled and then sank way down, where it seemed we would be buried in the foaming waters. CROSSING SAGINAW BAY. We were now crossing Saginaw Bay in a blinding snow storm. The whistle was blowing almost constantly, and once we heard another quite close to us. Women and children were crying in their state-rooms, others were groaning in fear and sickness. Our boat was creaking and tossing, sometimes on her side, when it seemed she would never rise again. Sailors were running on the deck and orders were shouted by the captain. Water was splashing into the cabins, glass was broken from the windows, and cabin boys were hurrying about nailing up blankets. Dishes were smashing as they fell from the lockers. Cabin doors could not be shut, our boat was twisted, and it seemed she could not last much longer she settled and trembled so at times, and then the great waves dashed all over her. PRAYING FOR THE STORM TO CEASE. Our blankets were wet by water coming in upon us as Elizabeth and I lay in our berth with our hands tightly clasped in each others. She had been telling me about her home, mother, sisters and brothers. How they were waiting and watching for them to come home, saying, "I know my mother is praying for us." Then I said, "And we must pray, pray awful hard, because my father, mother and John said if I was in trouble God would hear me and help me, and I guess I will pray for our boat to be saved." Elizabeth said, "Yes child, pray for us all." And I am sure God heard the feeble prayer I made as I told him how sorry everybody would be if our dear old Michigan steamboat went down. I felt no fear through all the storm. I said to Elizabeth, "Now we must go to sleep." She kissed me, saying, "Dear child, what a comfort you are to me." We were cold and wet in our berths and now the boat seemed pitching and tossing another way. Her head would go down so far it seemed she would pitch over head first. Many were screaming in the cabins. Mr. Crane with my brother and William were on the cabin floor near our door. Our door had to be tied back to keep from slamming. My brother had the life preservers ready and some had already put them on. Oh the praying and the screaming was terrible; but in the midst of all I went sound to sleep. When I awoke our boat was still. We had weathered the gale. AT PRESQUE ISLE DOCK. There was tramping of feet and scraping of shovels. I was sure we had run aground. Brother soon told us we were safe at Presque Isle dock. Oh how glad we felt! Brother said hurry and dress so you can get out on deck and look at our boat. She is a sight to look at. We were soon on the dock looking at our boat covered with snow and ice. One could never have imagined it was a boat that lay there. It was like a big ice berg. Her spar was so covered with ice it looked like a great tree. Our boat was a side wheel steamer with a walking beam. Capt. Newberry was owner and master. He said to his mates, "Boys, when this old steamer of ours can weather such a gale she can go through anything." People came running down to the dock to see the steamer as the news spread. We laid there two days and nights to clear the snow and ice off and make some repairs so she could go to Buffalo to lay up for the winter. Brother Lewis said he could not tell how many barrels of salt were used on that trip to keep the boat from sinking with ice. Our ears were tired hearing the shovels scraping the snow and ice for the rest of the trip. AT DETROIT AND CLEVELAND. Our passengers began to feel better that the great storm was over and again we were moving. Many were to leave the boat at Detroit, as some were to cross over to the Canada side. At Detroit we remained for some time, our Captain's home being there. Mr. Crane, Elizabeth, William, Lewis and I went ashore. Mr. Crane bought me some red morocco shoes and a pretty red silk hood to match my red cloak. We had not many passengers after we left Detroit, and again the sea was rough with a heavy rain storm. When we reached Cleveland we again went ashore, walking about the city all morning, and in the afternoon Mr. Crane took a carriage and we drove about the city, seeing many handsome residences, but they could not get me to say anything I saw was nicer to me than my island home. That night there was a gale on Lake Erie so our boat laid in port. I was still homesick and the tears would come often, though I tried to keep them back. My brother Lewis was to leave us here at Cleveland, as this was where he was going to school. After he left us I was very lonely. TRYING TO BE HAPPY. Elizabeth said. "Now my dear child you must have patience. Spring will soon be here and we will take you home again. So now, have patience." All day long after she talked to me I kept repeating every little while. "Patience, patience; have patience." I did not know its meaning. At last I asked her what it meant. She tried to explain to me it meant not to worry, not to fret, to be quiet and wait, try to be happy, sing when I wanted to cry, and be cheerful and not give up to sadness. I repeated many times what she said to me and promised to do the best I could. How much I needed that lesson before my face was again turned homeward! I did not cry any more. I told Elizabeth my heart was getting too big and I was sure it would burst. When I felt so bad and it was hard to keep the tears back I took my doll Jane (I had named her after the dear, kind cabin maid) in my arms, rocking and singing some of my old French songs my mother had taught me. When Elizabeth looked at me I said, "Now I am getting patience." Soon the captain came in, saying, "Is this the little girl that is homesick?" I said, "Oh no, I'm not homesick any more. I have got patience." He laughed heartily. Elizabeth explained to him what I meant. He said, "No don't you get homesick any more. I will take you home next April on this old steamboat of mine. So get all the patience you can." ON THE HEADLANDS. At nine o'clock that evening we reached Fairport. It had been raining hard and the night was dark. We were ready to leave the boat. Jane, the cabin maid kissed me many times, saying, "Now my dear child try not to be homesick and we hope to meet you in the spring and take you home with us." We stepped ashore, it seemed to me the dock was moving from under us, we had been over a week on the boat. Elizabeth was soon with her brothers and sisters who had come to meet her. She took my hand saying, "This is my little friend, Elizabeth Whitney." They gave me a hearty welcome and I knew I was among friends. We hurried to the hotel kept by Mrs. Root in Fairport, where we remained all night. Next morning after breakfast we crossed over the river on the scow ferry, where we were met by Mr. Crane's carriage and we drove to their home on the Headlands. There Mrs. Crane was standing in her door to meet her husband and children. After all had greeted their father and mother, Mrs. Crane with the rest of the family gave me a kind welcome and I felt quite happy with them. Their nearest neighbor was Mr. Alexander Snell. He had been to Beaver Island and knew my parents. Mrs. Snell and everybody was very kind to the little "Island Girl," as I was called. Her sister, Mrs. Wright, was our neighbor at home. Mr. Crane's youngest child was a girl of five years, and a boy named Charley eight, so we children had great fun hunting hen's eggs in the big barn. After one week one bright morning Mr. Crane took me in the carriage to Painesville to my new home. We crossed the Grand river at Fairport, then took the old plank road to Painesville. How the horses' hoofs did clatter as we drove on a fast trot! We stopped at the turn of the road, where Mr. Crane had two sisters living. Their house was on a pretty knoll on the right as we drove into Painesville. We had dinner with Mrs. Matthews. The other sister was a maiden lady called by the children "Aunt Margaret." They were all very kind to me. IN MY NEW HOME. After dinner we drove into Painesville up to the cottage door to my new home. The lady came to the door and knew at once I was the little girl she expected and said, "Come in." We stepped inside, Mr. Crane saying, "I have brought you this child as you directed me in your letter. Her father has put her in my care and I am responsible for her. If you do not like to keep her this winter I shall take her home with me. If you do take her and at any time don't want her, let me know. I shall come once every week to see her until I go back to the island, and of course you know she is to go back to her home with me unless she wants to stay and you want to keep her." The lady said, "Yes you have said just as my letter to her father reads." She looked at me, then turning to Mr. Crane she said, "She is so small she won't be able to help me much." Mr. Crane said, "Why you said in your letter you wanted her for company and to do little errands and chores for you and be with your children." "Yes," the lady said, "But I shall expect her to help me some." Mr. Crane told her, "You promised to send the child to school and I have money from her father to buy her books." The lady said, "Oh I know we shall like her." Then Mr. Crane handed her the money for my books, saying, "She has clothes enough. If there is anything more needed let me know." He gave her his address and went out to bring my trunk. He said, "Now my dear child, I hope you will be happy in your new home. I will come every week to see you." Turning to Mrs. Shepard, he said, "If this child gets sick let me know." He bent down and kissed me, the tears falling fast from his eyes, he bowed to Mrs. Shepard and hurried away. The last link that reminded me of my island home was gone. Oh it was terrible! I tried to run after him to call him back. I wanted to say come back, come back and take me to your home. I could not speak, I could not move, never while life lasts can I forget how I felt when I saw Mr. Crane driving away in the carriage. I was among entire strangers in a strange land. A child of seven and a half years of age. The lady said, "Come to the fire you must be cold." She then took my cloak and hood. I sat down in a little chair. She went about the house at her work, never speaking to me. All was silent and quiet. In a little while the two little children, one a boy of three, the other a year old, just walking, came to me. The oldest brought me some toys and put in my hands, never speaking. Then the youngest came and put his little face up to mine. I kissed him, which seemed to please him, and soon I took him on my lap, where he soon fell asleep, while the other child was sitting quietly beside me on the floor playing with his toys. The lady took the child and laid him on the bed saying. "Do you like children?" I answered. "Yes Ma'm." It was the first word I had spoken since I entered the house. She took her sewing and never spoke. Oh how long the time seemed! I cannot tell how I felt. No tears would come to give me relief. At last she put her sewing away and began the supper. Then the lights were lit; the baby had wakened and I again took him in my arms. The other child stood close beside me. MR. MILTON A. SHEPARD. Soon the door opened and a man came in. The children cried, "Papa." He kissed the children saying, "Who is this little girl?" His wife told him, "This is the little island girl we expected." He took my hand, saying. "I am glad to see you. But wife what a little midget she is." He was a kind looking man with black hair and eyes. Supper was on the table. I was placed near the children. I tried to eat, but I could not swallow. The food stuck in my throat. Mr. Shepard noticed I did not eat, so he asked me if I would like some milk. I answered, "Yes, sir." Mrs. Shepard told him there was none only what the children had. I said, "Never mind," but little Henry gave me his cup full. I managed to drink it. When the meal was over I asked if I should do the dishes. "Not tonight, but tomorrow," she said. Mr. Shepard asked me a few questions about my island home, which was the only time in all my stay that my home or my parents were ever mentioned to me. HOMESICK. I was put to bed upstairs alone in a room. The first time in my life I was ever alone at night, but I was not afraid, only homesick. I took my doll Jane in my arms, saying my prayers I went to bed, but not to sleep. My thoughts went back to my home on the island. I could see my pets, father, mother and John sitting around the table, mother sewing, John reading, and the tears would come in spite of all my efforts to keep them back. Then I thought about what Elizabeth said to me that I must have patience, yes I must not cry and I would soon see brother Charley. I would ask Mr. Shepard in the morning about my brother. Then I whispered so low to Jane, telling her it was naughty to cry and complain, and that we must pray God to help us, asking her if she had forgotten the big storm when we were on the lake. In talking to my doll I fell asleep and only awoke when Mr. Shepard was building the fire in the morning. I was soon dressed and was down stairs, where I began dressing the children, and always after that I took care of them. The dear children, how they loved me and I loved them! Never once were they cross to me, and I hope I never was to them. Of course I could not comb my hair. It was long and heavy. Mrs. Shepard did it for me. I helped her with the dishes and soon learned how she did her work. She was very neat and her home was always in order. By standing on a little stool I could reach the dishes on the pantry shelves and soon could do the dishes alone and help about the other work. GOING TO SCHOOL IN THE LITTLE RED SCHOOL HOUSE. The next week I was sent to school in the little red school house. Miss Elizabeth Crawford was my teacher. She and her mother lived near the school house in a little vine covered cottage. I was very happy in school. Mr. Shepard heard my lessons in the evenings so he could see what progress I made. Mr. and Mrs. Shepard had both been teachers. The Christmas time was saddest for me, for then I missed my home the most. MEETING BROTHER CHARLEY. I was in Painesville over a month before I saw my brother Charley. He came one day and staid to dinner. I could scarcely believe it was he, he had grown so tall and seemed such a little man. After dinner we took the children on the sled and went to Mr. Shepard's shop where he made the wagons. Then we went down the bank to the river. At four o'clock he must start for home. I wanted him to stay all night, but he said he could not. The time came all too soon for him to go and with many promises to come again we bade good-by and he was gone. For days afterward I wondered "had I dreamed he was there or was it a reality." I never saw him again while I remained. One morning soon after when Mrs. Shepard was combing my hair she took the shears and cut it off short. My heart was broken. She said, "I can't be troubled with your long hair every morning." Mr. Shepard was sorry, but said, "Never mind, it will grow again," which comforted me because I feared it would always be short like the Mormon women's hair. Mrs. Shepard had a niece boarding with her. She liked to tease me, telling me it would never grow again. Every Sabbath I went to church and always had my verse learned for my Sabbath school teacher. One morning on my way to school I met Mr. Peter McKinley. He lived in a large house near our school. He was very glad to see me. To me it seemed like seeing some one from home. Mr. Crane came every week to see me, but I never saw him. Sometimes I was at school, twice I was in the house upstairs with the children but never knew he was there until he was gone. Spring was drawing near and I wondered if I ever would see Mr. Crane and go home. One day Mr. and Mrs. Shepard left home and went to Willoughby. Her niece kept house and I helped her take care of the children. They were gone two days. The front door was always locked and I was told not to go to the door if anyone came. Once when I was on the street I saw Elizabeth Crane and her sister driving. They knew me and I knew them, but they were out of sight so quick I had not time to speak to them. Mr. and Mrs. Shepard came home. They began to pack their goods. Once I said, "Are you going away?" She said, "Yes, we are going to move to Willoughby." A CHILD'S PRAYER. All that night I lay awake. I knew then they intended to move and take me with them, and then I would never see my father and mother again. My heart was heavy, and all night I kept praying that God would help me to go to my own home. Mrs. Shepard had a sister living near, and next day I went to her, telling her I had not seen Mr. Crane and I feared I was to be taken away to another place and would never see my people again. She was a dear, kind lady, and she said, "I will see my sister about this," and she came right home with me. She talked with her sister for a long time. I did not hear their conversation, only I saw Mrs. Shepard was displeased. When Mrs. Robinson left she kissed me. I saw tears in her eyes. She had been so kind to me all winter. It was the one bright spot in that winter's life for me. The next morning we were to start for Willoughby. As I went to my room my heart was heavy with trouble. I took my doll Jane, telling her my sorrows and fears, but somehow Jane could not comfort me. I said to her, "It is because you don't know anything about my people. You have never been to Beaver Island." The moon was shining bright into my room. I lay a long time thinking and saying, "Oh, what shall I do!" I got out of bed and knelt beside it praying as I had never prayed before. I told God all about my sorrows, saying, "Oh won't you help me and take me home to my father?" My heart felt lighter. With Jane in my arms I lay me down to sleep and never wakened until Mr. Shepard called. We hurried our breakfast. Mrs. Shepard appeared nervous. My heart felt lighter than it had for many a day and I kept listening for carriage wheels which I felt sure would come. One load of goods had gone to the depot, the dray had just left the door with another and there were just a few things left for the last load. Our wraps lay on a chair. A CHILD'S PRAYER ANSWERED. Mr. Shepard had gone to the postoffice. A carriage drove up and stopped before our door. A lady came quickly in. I looked and saw it was Aunt Margaret, Mr. Crane's sister. I threw my arms about her, saying, "I am so glad to see you. Will you take me home?" She said, "Do you want to go?" "Yes, I want to go." She turned to Mrs. Shepard saying, "I see you are moving. I am Mr. Crane's sister. He was not able to see this child this winter. He sent me as the time is drawing near when my brother returns to the Island. He promised this child's father to bring her back if she wants to go." Mrs. Shepard told her she would have no interference and would keep me. "No," said Aunt Margaret, "Your letter reads the child could go home and come again if all was agreeable. And she says she wants to go and I shall take her. Elizabeth get your things on." I just flew I got my trunk, the lady putting it into the carriage. I was following her when Mrs. Shepard said, "Child aren't you going to kiss me and the children?" I put my arms about her neck, kissing her and caught the children in my arms with a hug and a kiss, then ran to the carriage. Aunt Margaret lifted me to the seat, took the lines, and our horse just flew down the plank road till we arrived at Mrs. Matthews, where Mr. Crane was waiting for us. He came, saying, "Dear child how I have worried about you. When I saw I could never get to see you I sent sister Margaret and now you can go home on the steamboat Michigan." Oh what a happy child I was! All the sad, gloomy, lonesome days were forgotten. I was going home. Home to my father and mother. Going to my island home. We soon started for the Headlands once again. The horses' hoofs clattered over the road to Fairport. We crossed the river, and in a short time were at Mr. Crane's house, where all the family met me with greetings of love. I entered school; Miss Marion Brooks was my teacher. I was at the Headlands three weeks when a letter came from the Captain of the steamboat Michigan to be ready at a certain date to meet the boat at Fairport. Mr. Crane made preparations, and on the date mentioned in the letter we were all in Fairport to take the steamboat. My brother had come from Cleveland. HOMEWARD BOUND ON STEAMBOAT MICHIGAN. How my heart swelled with joy when I heard the Michigan's whistle and saw the steamer nearing the dock. Mr. Crane's people were sad to have them go, but all was ready, good-byes were said and again the old familiar sound of "all aboard" was heard. We stepped upon the gang-plank. Jane met us with her pleasant greetings, lines were cast off, our boat was moving, we steamed out upon the waters of Lake Erie with many blocks of floating ice about us, and the sea gulls were again soaring high above us, uttering their shrill cries, as if they, too, were glad to have the spring time come. We reached Cleveland, where several families took passage for the island, some of whom were our boarders of the year before. At Detroit more came on board. Among the rest Mr. and Mrs. Loaney. They had been to Toronto, Canada, for the winter. There were many fishermen returning to the island on this first trip. More would follow later. The weather was fair. Our steamer had been repaired since that terrible trip in December. The Captain said to me, "Little girl did you get lots of patience this winter?" At first I could not remember what he meant. Then it flashed through my mind and I answered, "Yes sir." He said, "Well child, I told you this old steamboat would carry you home and now you will soon be there." Jane was glad to see us all again, the tears ran down her face when I told her how homesick I was and what a comfort my Jane had been to me. It was pleasant enough for us to be on deck after we left Detroit. We stopped at almost every port. Lake Huron was calm and quiet this time with just a ripple on Saginaw Bay, but we could feel the motion of big swells, which sent many to their state rooms. AT MACKINAC ISLAND. We passed Bois Blanc, and were soon at the dock at Mackinac Island. This time green trees greeted our view, but the white fort on the hill with the flag waving over it looked just the same. The people were all out to greet the first steamboat of the season, it being sometime about the middle of April, 1852, old grandpa being among the rest. He was glad to see us, but sorry Charley was not among us. Again we walked the streets and climbed to the fort. The grass was springing up in the yards, and all nature told us spring had come. There were happy, cheerful smiles on people's faces, children were playing in the sunshine. We had now left the dock and again there was waving and singing on the dock to cheer us on our way. Our boat moved out past Round Island. There were great blocks of drifting ice on every side. Near the little island of St. Helena we almost stopped to keep clear of the ice. We steamed past Hog Island, with little Hat Island looking white with ice packed about it. Over to the northward was all ice, which had not yet broken to drift. We soon were at the McKinley dock at the harbor; freight was taken on for Green Bay, again the "all aboard" was called and we steamed along past Big Sand Bay. We could see all the little homes that would soon be occupied by summer people. HOME AGAIN. Brother and I saw our home, with father, mother and John standing in the door. We waved to them; they saw and answered. Our boat was landed; father and John were there to meet us with other friends. I could scarcely wait for the gang plank to be put out. Ah well, the home coming was almost worth the waiting for. As soon as I had greeted father and John I ran up the dock for home, my little dog chasing after me. I met Mr. Cable hurrying down. As I ran past without stopping, he said, "Aren't you going to shake hands?" "Oh yes, but I am in such a hurry to get home," I answered. Oh the joy to be once more at home! I took both hands and dashed the water up into my face as I ran along the shore to our house. The sound of the waves seemed welcoming me home. I looked back once toward the boat and saw father with Elizabeth and the rest coming. I ran almost breathless into the house saying, "Mother I have come home." She hurried toward me saying. "Charley." Then she caught at the back of a chair. Her face was so pale I thought she would fall, and I gave her water to drink. She kissed me with her eyes full of tears. I whispered, "No, Charley has not come." The rest came in. Mr. Crane's people were to stay with us until their house was ready. We were a happy family around our table at supper time. I was now home and yet there was a sadness about it. We were not all together as we once had been. Father and mother had grown thin and pale. John said he could never tell how much we children had been missed. He had read his books, sung his songs and told his stories to pass away the winter evenings, and they had all worried much about the Michigan, knowing that we were out in that terrible storm when we left in the fall. I was busy for a few days visiting our neighbors and telling them about my trip and where I had been. My little friend Rose and her mother were glad to see me, as I could tell them about their people on the Headlands. Their Aunt Mary Snell and Cousins Andrus, Alva and the rest. There was a sweet little babe at Cable's. They called her Cora, and I was so glad, because now I could help take care of her. Somehow life had changed. Before going away the world did not seem to reach out very far beyond our island home, now it began to seem like a great big world to me, and many were the questions I asked John, which he was always glad to answer. Once I said, "John were you ever homesick?" After a minute he answered, "Yes, sometimes." I said, "I know what homesick means now." A MOTHER'S LONGING TO SEE HER BOY. Though life was busy with us, we missed Charley. Brother Anthony had returned from Green Bay, being delighted with his school, his uncle and aunt were so kind to him. One evening I went to the beach to sit beside the water. I wanted to hear its soft low whisperings again. I was not there long before I heard some one sobbing. I turned and mother was beside me. She said, "I came to look for you and I was thinking that perhaps Charley may never come home." She sat beside me silent for a time and then said, "Now we must not spend our time in sorrow. Sometime Charley may come." And she told me how anxious she was about a sick neighbor she was caring for, saying, "I shall depend on you, Elizabeth, to help me, and I want you to be careful never to repeat anything we talk about. There is much trouble among the Mormons themselves. Strang has been gone all winter, and some of the apostles refuse to obey the laws of polygamy. There are spies all about us and the Mormons are not our friends any more." I promised her I would be careful. She said, "Mr. Sinclair is afraid of his life, as he knows he may be made an example of for refusing to obey Strang's laws. I have many things to think about and do for this sick woman. And I want to tell you something else. Elizabeth Crane is going to be married in June. Charles Angel will come after her. Then her home will be in Saginaw and her sister Jennie will come in her place to keep house for her father. So now do not worry Elizabeth about anything, for she has lots of sewing and we must help her all we can." Life was busy; our summer people were with us. Elizabeth Crane had left us never to return. Mr. Angel and she were married at Mackinac Island. When the boat came back her sister Jennie, a beautiful girl of nineteen, came to remain until fall, when she, too, married Mr. James Corlette of the Headlands. Mr. Crane, with others, left the island early in September, as the Mormons had taken every boat along the shore below Cable's dock, with the nets from the lake and fish from their fish houses. They left the island, never coming back again, just a few months before we, too, were obliged to leave or become Mormons. MENOMINEE INDIAN FAMILY. Sometime in June there came a canoe of Indians to our shore. They made their camp near us. Mother went to see them. When she came home she told us they were Menominee Indians come to fish for a time. They had been over to Cross Village visiting some friends. Their home was in Green Bay county. There were two small children, the Indian and his wife. The Indian woman was a pretty woman with jet black hair cut straight across the forehead, this being the fashion with Menominee squaws. Their wigwam was always nice and clean. She was a nice sewer, piecing pretty bed quilts, which always looked clean. Often when mother got in a hurry with her work she hired the Indian woman to scrub and wash, and other times to do some sewing. She was always smiling, showing her pretty white teeth. One morning when I awoke I found father and Mr. Dora, a neighbor, had gone to Mackinac Island. They were gone about three days. When they came home father had clothing for mother which Mr. Cable did not keep in his store. Among the rest was a great quantity of bright colored glass beads and many yards of colored ribbon, which she put away in her trunk, saying to me, "Do not speak about what I have put away." Mother and the Indian woman were often together speaking softly, so I never knew what they said. Mother seemed anxious, and the Indian woman also seemed quiet and thoughtful. Soon after father's return mother said to me, "Elizabeth I want you to let all your other work alone and string beads for me." I was delighted, for if there was anything I loved to do it was to string the pretty colored beads. So I began at once, each color on a strong thread. After stringing a great quantity in this way, then I made many strings in different colors, mixing the beads. As much as I enjoyed it I got very tired, and whenever I went to the camp the little Indian children were stringing beads and their mother was sewing, making deerskin moccasins, on which she sewed the beads, which were so pretty when finished. She made many pairs of them. Sometimes the Indian woman came to our house, helping mother and me to string the beads, which she did so fast, and talked so pleasantly in her own language, mother speaking her language as well as the other tribes' that lived around us. There were several camps of Chippewa Indians that lived along the shore that helped the fishermen clean their fish, and the women made oil from the fish refuse which sold for one dollar a gallon or more, according to quality. Most of these Indians came from Garden Island. THE ROBBERS' DEN. Our Mormon friends who used to come to our house did not come any more. There were two who sometimes came in a few minutes, but never remained long. Everybody was anxious to know what the king would do about his people when he came back. Many of the Mormons believed Strang would take no notice of the refusal of some of his elders to practice polygamy, while others thought that the man who hoped to have Strang's place would influence him to make them suffer the penalty, which the Mormons themselves told us was death, this elder contending severe measures was the only way to enforce obedience to the law. [Illustration: THE KING'S HIGHWAY. BEAVER ISLAND.] Having already organized a band of forty thieves, these men were being trained to go out and do all the robbing from the Gentiles they saw fit to do. The two men who headed the band were brothers and were large and powerful men, Isaac and John Pierce. They were well suited to do such work. The place they chose to secrete their stolen goods was a long point at the lower end of Beaver Island, distant about three miles from the harbor. This place was called by them "Rocky Mountain Point." Being an out-of-the-way place they would not be seen secreting much of their plunder. WAKING AND SEEING INDIANS IN MY ROOM. One night I was awakened out of a sound sleep by hearing footsteps in the room. I opened my eyes and saw mother with the Indian woman and another woman going up stairs. I waited sometime for them to come down, but fell asleep before they came. I was awakened again. There was a very dim light in the room. I saw a tall Indian who seemed to walk about very feeble as if sick. His black hair was pulled over his eyes and he held his hand up as if to shade his eyes from any light. There were two Indian women in the room, one the Menominee woman, the other was a stranger but she wore her hair cut across the forehead. She seemed young and was dressed very beautifully. Her moccasins were trimmed with pretty beads, and many strings of bright colored beads were about her neck, and I thought she must be a princess, the daughter of a chief. She and the Indian walked about the room several times, while mother and the Menominee woman spoke to them in their language, they answering in the same. I saw father nod and smile, at which they all took up parcels and small bundles from the table and walked out in single file. DEPARTURE OF THE INDIANS. I waited some little time, and hearing nothing I got frightened, thinking father and mother had gone away and left me, I got up, ran out of doors and met mother. She took a blanket from my bed, saying, "Come Elizabeth and see the Menominee Indians, they are going away. They must go home and see to their crops and cannot stay here any longer." I said, "Where did the other two come from?" She made a quick motion, putting her hand over her mouth, which I understood was to be silent and ask no questions. We were both speaking in French. I followed her to the beach, where a large birch bark canoe was packed. I saw four little children packed away Indian fashion, each had a little black puppy dog in his arms. The tall sick Indian got in first, seating himself and smoking his pipe, then the young Indian woman followed, then the Indian and his wife. There were many "bou shou's" (good-byes) spoken in subdued tones. The Indian and his wife took the paddles, father gave one hard push and away sped the bark canoe over the blue water. The sky was just getting red in the east, little birds were twittering in the branches of the trees, we all stood watching the fast receding canoe, which soon looked a speck upon the water. I ran to the house and crept into bed, and when I awakened the sun was high. I asked mother where the Indians were now; she answered. "They are far away." All day she seemed cheerful, and I heard her sing for the first time since I came home from Ohio. I wandered down to the Indian camp and all I saw was just a few marks where the wigwams had stood. No rubbish was lying about. They had vanished as if they had never been. Surely "They had folded their tents like the Arabs and as silently stole away." THE APOSTLE AND HIS FAMILY AMONG THE INDIANS. It was eight years afterward when I learned just who it was that stole away on that quiet morning in the bark canoe. I was living for a short time in the Green Bay country. I was invited out one afternoon to a quilting party. The men were to come for supper and a lady was to play for us on the violin, she being an accomplished musician. She had come there from Baltimore for her health. As we sat at our quilting in the afternoon, one of the women asked the lady of the house why it was they had settled there near the Menominee Indian reservation, and if they were not afraid to be killed sometime by the Indians. Then the lady of the house explained and told her story of how her husband, herself and children had been saved by one family of these Indians with the help of a white family, and this was why her husband was devoting his time to preaching among the Indians. I, being a stranger in the place, had not met this family before, but had been invited to their home with others. Before she had finished I seemed to understand it all. I knew now what all the beads and bright colored ribbons were used for and I knew who the tall sick Indian was with the pretty young Indian woman and the two little children with the others in the canoe. When I made myself known to the lady and her family they were overjoyed to see me. I met them several times afterward, and she told me how they crossed over to the north shore and kept along close to the shore, camping many times where the Indian and his wife set their net and caught all the fish they needed to eat, all the time teaching them to speak their language. They did not go direct to the Indian settlement until fall, then her husband concluded to settle among them and act as a missionary to them. Never very strong in health he had grown stronger in the open air life. Their children were educated at Green Bay. I will try to tell just a little of this woman's story. Of how they came to Beaver Island with many others, and how they got away from the Island after much sorrow. THE APOSTLE'S WIFE'S STORY. Our home was in a small town in New Jersey. We had a little farm and were very comfortable. It was spring time, our crops were planted and growing. It was told us one day two men had asked for our little church to hold a meeting in for a couple of evenings and the whole neighborhood was invited to attend. My husband being an elder in our little church we, with many other neighbors went to hear the men speak. They were both good talkers and we were all greatly interested. They continued the meetings a week and we all became so interested they were invited to remain longer. One claimed to be a minister, the other an elder. They told a great deal about the Land of Promise they had found. My husband's two brothers were ready to join and prevailed upon my husband to come with them. About thirty were ready to follow the new preaching. They left us to go to other parts and told us to be ready at a certain time, when they would come back and take us with them. We sold our little farm and stock at a great sacrifice, keeping only our bedding and clothing, as they told us it was a long journey. We waited for them to come until November and had almost given up in despair, when one day they came. When we started there were twenty-five grown people with their children. We had two small children, twins, a boy and a girl. Our hopes were high, we were going westward they told us. We took a steamboat at Buffalo, as they told us no railroad had yet been built to reach there. The trip was hard, cold and tedious. Not one of us had ever been on the water before. We were afraid and we were all sick, but we stood it as bravely as possible and hoped for better times. It was a dark, stormy night when we landed. Snow was falling. We were a cold, shivering company as we stumbled along up the dock. We were taken into a house, where we soon had a warm supper and were told we could sleep on the floor if we had bedding of our own, as their beds were all full. We made our beds and found it very cold, as doors were opening and shutting until almost morning. We were all put into one large room which was very bare of furniture. Children cried and there was not very much sleep. At the first peep of day most of us were up to take our first look at the Promised Land. At first we tried to look out of the windows, but they were steamed and frosty and we could not see. We then went out of doors. Our first glance was out on the cold, rough water of a little harbor, as they called it, and never shall I forget the lonely feeling that came over me. All was silent but the sound of the waves that washed upon the shore. What little ground was visible where the snow had drifted was all bare white sand. There were many pretty evergreen trees back a short distance from the water. There being few houses visible we were told the houses and farms were farther back in the country. We were called to breakfast, and when it was finished we were told we could go to the King's house, which was pointed out to us, and he would direct us what to do next. "The King's House." What did they mean? We had never heard of any king. They said, "You will soon know. We are ruled by a king who has revelations direct from God. There are twelve apostles to rule with him, and out of this company of people he will choose four more which are needed." Our surprise was great. We were anxious to know all, so were taken to the King's house. He met us very kindly and explained many things to us. He talked considerable about his revelations and what he hoped to do for his people. His manner was very captivating, and we all felt much encouraged after he had talked with us. We were all divided up among the other families on the island until we could build our homes. We were there over a week before we knew for certain we were on an island. To me it was a terrible shock but we had no time to think much about it only what we should do to provide shelter for the long winter. The King soon left to go travelling for the winter to bring more converts in the spring. It so happened the home we went to live in the people kept a boarding house and I soon found to my horror the man had four wives, had had six but two were dead. We soon found them a peculiar people with great faith in Strang and of his building up of Zion calling themselves Latter Day Saints, or Mormons. We had not known or heard of this but had been led to think we could worship as we liked. We soon found it was best not to exchange much thought with our neighbors on the subject and we were so scattered about we seldom met only at meetings. There was being a temple built to worship in and my husband being a carpenter he was most of his time working on it. We soon learned every tenth of our income belonged to the King and many extras to help the expenses. It took quite a large sum to build this temple. They had a small saw mill and there the lumber was cut. Everybody was busy. We were ruled by a man who had no pity for any one. That winter was too terrible to remember. We were all glad to have the King come back in the springtime. He brought more people who seemed to have more means, for those who had, had to share with those who had little. My husband and his two brothers were made apostles soon after Strang came. I saw very little of my husband after he was made an apostle. There was always something to be talked over and explained, so the King had to have most of their time. Our funds were getting low and I felt very low spirited, but my husband told me he thought that everything would be satisfactory in time. I longed to be free. I wanted to feel I could talk to my husband for it soon dawned upon me we must not discuss the subject of the doctrine only with a true belief in all of Strang's revelations. The most of the people were gay. The winter time was their time for gaiety. The following spring after we came, when my husband was made an apostle, there was a great feast and we were all baptized in the waters of Little Font Lake. The King was dressed in a robe of white and purple. He gave a short brilliant discourse. To most of them the ceremony was impressive. His wife, Mrs Strang, did not attend as she was not a believer in the doctrine. To me it all seemed a sham. Just before my husband was made an apostle I asked Strang about polygamy and why some had more than one wife. He answered that they had practiced it to some extent in Joseph Smith's time but he would have no such practice but had allowed those who had several to keep them. On the next Sabbath he preached a powerful sermon against polygamy. I felt more secure because I hoped he would keep his word. Very soon after this it came like a thunderbolt to us. The king had a revelation. He must take more wives, and very soon took some more. In his absence his wife took her three children and left. Before going we managed to meet, as we were fast friends from the first. She advised me to persuade my husband to get away as soon as possible, as she was sure there was great sorrow in store for me. She then told me any disobedience to the oath of allegiance of the apostles, to the king, would be punished with death, saying she knew this to be true, having overheard the apostle that ruled in her husband's absence, talking about it. But they never knew she heard, and now I must be watchful. It was terrible to know all this, yet I knew she told me the truth. She said, "Make a confidant of no one." We had talked many times before this, but now she told me more, saying, "I would stay here and fight it to the bitter end but I know it would do no good. My life would soon be ended. They have already said, 'Dead people tell no tales.'" "I feel sure Strang's own life is in danger by the plotting of his head apostle." She ended by saying, "I never expect to come back unless I can help some poor soul to be happier. If you ever need a friend's help send a letter to me. You can always trust the Indians." She said, "I have warned Strang of his danger and begged him to put away that bad man, but he will not heed me." She left. I was very sad, but not yet realizing how soon I would need her help. After awhile a law was made by the King that all officers of the church must have a plurality of wives. Then we women banded ourselves together, I being at the head, we met the king in the temple and took votes, coming out victorious each time. The whole island was in a state of agitation. Every woman interested took her Bible and talked and read God's laws faster than the king could tell us about his revelations. One little woman spoke, saying, "Take all our earnings, but leave us our husbands. We want to live an honest life." He said he did not propose to be ruled by a lot of weak, whining women. This roused me. I jumped to my feet and I talked two hours. He answered sarcastically and I answered him in the same way. I recounted everything to him. How we had been deceived. He ordered me from the room, and when his guards attempted to obey his orders the other women interfered and Strang was obliged to let me have my say. Often the women applauded me. At last I could speak no more. I was exhausted, but I managed to tell him I hoped he would consider all we had asked of him and grant our request. After a few moments of silence he looked me in the face, saying, "Madam, you have shown such great ability in discussing this matter I think I had better put my temple robe upon you." I answered in the same sarcastic tone, "Yes, and I think your robe would be far more becoming to me than it is to you and I could rule the people and make them happier than you have so far." Never can I forget the look of hatred he gave me. The men hurried me from the room and appeared very much excited. After I left other women made an appeal to him, but left without gaining any promise from him, saying he would give them an answer the next morning. I heard nothing more. Next morning I was sent home in a lumber wagon. My two children and husband were not allowed to come with me. My home was very near to the Gentile settlement. My heart was heavy. I went to some of my Mormon neighbors. Their doors were shut in my face and none spoke to me when I met them. After a week I was very sick in bed. I became unconscious. When I realized anything I recognized a Gentile neighbor. She was preparing some food for me to eat. I asked her many questions about my children and husband, but she could give me no information. She told me I had many friends among the Mormons, as it was a Mormon woman who had directed her to come to me. She told me to be quiet and have courage and all would be well and that I must get well as fast as possible. Strang had gone for the winter and she feared there might be trouble between the Gentiles and Mormons, as the fishermen felt they could not endure much more robbery. I felt more courage because I knew this woman had an influence with the Indians, as she could speak their language and was always the Indian's friend. This woman's children were away for the winter and her heart was sad. We could sympathize with each other. One dark night in March I heard a gentle tap at my window. I opened the door. It was my husband. He had been handed a note that morning saying, "Go home. You are safe for awhile." He had walked all the distance after dark. Next day the neighbor woman came and told me my children were both well and cared for. Oh joy! I could get well now, and gained my strength fast. Navigation opened; Strang came home, remaining only a few days. He was becoming greatly troubled over the discontent of his people and thought best to be away for a time. The fishermen began to come, and several Indian families came also to fish and make oil. Myself and husband were left to ourselves. One night a letter came to my husband saying, "When the king comes home Mr. Sinclair must be prepared to obey the law or suffer the consequences." It was signed by the head apostle. My husband was greatly worried, knowing the laws so well. In my heart I asked God to help me in my sore distress. I recalled the words of Mrs. Strang that if ever I needed a friend to call on her and she would come if possible. I wrote her to come. I gave the letter to my faithful friend. The letter was taken to Mackinac Island and from there it was taken to Mrs. Strang. She came, she got my children and brought them to the Indian camp. Myself and husband were disguised as Indians, our children the same, and all were taken away from the island in a birch bark canoe. CHOLERA AT THE ISLAND. The summer was passing, it was late in August. Cholera was raging at Mackinac Island. Fifty-two deaths had occurred there and three deaths occurred at Beaver Island. A lady was boarding with us from Mount Clemens. Her two youngest children died from cholera in our house. My father and I both had it but recovered. Also a captain of a small vessel died. After the deaths our clothing was all washed and the Mormons came, taking everything they could find. They took several boats and all the fish from the fish houses between Cable's dock and the harbor. It was now becoming serious between the Gentiles and the Mormons. Peter McKinley had moved his family to Mackinac Island, not considering it safe to carry on business any longer. Mr. Cable had also left and gone to Indiana. His uncle, Mr. Alva Cable, came with his vessel, taking C. R. Wright and family, with several others, to Charlevoix, then called "Pine River." All the Ohio, Canada and Detroit fishermen had gone home. My two brothers had gone to Detroit to school for the winter. Our family, and seven others, were the only Gentiles left on the island, and we were preparing to leave as soon as possible. One morning about the first of November a messenger came to every Gentile family with a letter from the king, saying every Gentile family must come to the harbor and be baptized into the Church of Zion or leave the island within ten days after receiving the notice signed by the King, James J. Strang. Within twenty-four hours after receiving the notice every Gentile family had gone but ours. They had taken what they could in their fish boats. Our boat being small, father thought best to wait for a vessel to come and take us away. The fourth day no vessel had come. Father feared the message to the captain of the vessel had not been delivered, which had been sent by an Indian family going home to the Old Mission. Winds were ahead, the weather rough. Our goods were packed, and every day some Mormon men could be seen walking along the beach, each carrying a gun, but none ever spoke to us. These were anxious days to us, watching and waiting for a sail. Father had made up his mind if the vessel did not come we would take what we could in our small boat and go to the Indians for protection until we could get to the main land. The evening of the ninth day had come and no welcome sail in sight. John Goeing, our faithful friend, was with us and cheered us with his strong faith that the vessel would come in time. I had laid down and fallen asleep. I was wakened by hearing low voices talking. I listened a few moments and knew it was Mr. Bower. He was the man who had doctored father when he was sick. He had stolen away from his home in the darkness and came to sympathize with us. He then told us he was going to leave the island the next spring if possible, as he was tired of the life he had to live among the Mormons, saying. "There are many excellent people here that would be glad to go, but they have no means to go with and fear to try to go." With a warm clasp of the hand and a good-by to all, he was gone. LEAVING THE ISLAND. I was called from a sound sleep by my mother saying, "Get up quick Elizabeth, here is the vessel at anchor just in front of our house." I was up in a minute and ran out to see. Yes, there was the little vessel resting so quietly on the water. Father and John were carrying goods to the shore, the captain and another man were loading the yawl, mother and I carried what we could. Our pets had all been put on board, our clothing and most of our bedding was loaded. Mother and I had gone to the vessel. All was loaded except a few boxes and two large trunks. When father and John started to go back to the shore after them several men were standing beside the goods and each had a gun in his hands. This was enough. Father knew the rest of our goods must be left. Our sails were quickly hoisted, the anchor pulled up and soon we were sailing toward Charlevoix, where we knew our friends were waiting for us. The sun was just coming up in the east, and as we looked back we could see the door of our house stood open as our doors had always been to strangers or any who needed help. None had ever gone away cold or hungry. And some of the people who now stood on the shore with guns pointed toward us had been fed and cared for by my people. With a fresh breeze and a fair wind our little vessel was nearing Charlevoix, the land that seemed to promise us safety. Surely there we could live in peace. As we neared the river we could see our friends waiting for us on the shore. We came to anchor on the north side of the river, the wind making a big sea at the river's mouth. I remember how happy we all felt that night to be with friends and no Mormons to be afraid of. Mr. Alva Cable had built a large house and shop on the south side of the river on the bank, very close to the water. The lumber he had bought at Traverse City. Captain Morrison had built his house also on the south side just close to the river bank. Several houses were made on the north side of the river. There were twenty-five families of Gentiles, and two Mormon families had stolen away with the fishermen, claiming their protection, which was freely promised them. One was a Mormon elder and his family, the other a young man living with his widowed mother. THE LITTLE VILLAGE OF CHARLEVOIX. The little village of Charlevoix was just about complete. Our house was built just beside the river, not far from the shore, with just room for a foot path between the house and the river bank. A high hill was on the other side of us. One night a storm came up with a great tidal wave and Mr. Cable's house was almost washed away. The whole village turned out and helped to save the goods. Many of the neighbors had advised him not to put his house so near the water, but he said he always liked to "experiment." Next time he built his house farther up the river, several rods below where now stands the Lewis Opera House. Fishing being good, those that had not had their nets stolen put them out, catching all the fish they could take care of. Mr. Cable had a cooper shop which employed several men. He kept a store, supplying groceries and provisions to the little village, and having a few dry goods to supply their needs. When Christmas and New Years came the people had many little parties and took their dinner together. Many of them employed their time by preparing their nets and knitting new ones for the next season's fishing. There was no sickness and all felt very happy and secure from the Mormons, at least while the winter lasted. WILLIAM DAVENPORT OUR MAIL CARRIER. Our mails came every two weeks. Our mail carrier was William Davenport of Mackinac Island, his route being from the Island to Traverse City, calling at Old Mission and Elk Rapids. Davenport had four large hound dogs. His sled was made of thin boards steamed and bent at one end, with many little ribs or cleats across to give it strength. It glided along on top of the snow and would hold heavy loads. It was called a train. The winter was extremely cold, with deep snow and heavy ice. The mail carrier always stopped with us over night each way, going south and coming north, our people knowing his parents so well he always felt at home with us. It was always a pleasure seeing the mail carrier coming with his dogs and great pouches full of mail. The tinkling of the bells around the dogs' necks always made us drop our work to see them coming on a fast trot, for the dogs enjoyed being noticed and petted. Always a crowd gathered around William to hear the news from the outside. He always trimmed the harness up with gay colored ribbons before coming to the village. How we children loved to watch those great dogs run and play when taken out of the harness, rolling over each other in the deep snow. Father made them a warm place to sleep in the woodshed. Davenport always had various little packages for the whole village. He was obliging and good natured. All of northern Michigan in those days had very few white settlers. Only just now and then a white family. Indians were everywhere. In the summer season their bark canoes could be seen coming and going in all directions. The smoke from their wigwams was seen rising along the lake shore where they fished and made gardens. In winter they usually went further inland to hunt. OPENING OF NAVIGATION. Navigation was now open. Boats and vessels could be seen passing. Fishermen had come from Detroit, Cleveland, Lake Huron and Canada. Several had brought their families to spend the summer beside the sea. My brothers came with the rest. Mr. Cable, or Uncle Alva as he was called by every one, was very happy. He felt sure the little village would grow fast, as he intended making many improvements as soon as possible. Word soon came from Beaver Island for those two Mormon families to come back to the island. In some way the Mormons had found out the men were with the Gentiles. The men sent back word that they would never go back. Soon another message came saying a boat with force enough would be sent to bring them to the island. As soon as navigation opened Strang extended his territory by sending several families to South Fox Island and several more to Grand Traverse, where they settled near the pretty little harbor, which they named "Bower's Harbor" in honor of the man who had charge of the little settlement, where a beautiful resort is now situated at the harbor, which is called "Neahtawanta" (peaceful waters.) Those who settled there were Mormons only in name, as they were only too glad to get away from the island. About this time it was becoming quite difficult for Strang to manage all his people. The new people coming to the island had very little faith in his "Divine Revelations." They enjoyed the island life for its healthful climate. Strang was losing hold upon many of his people. The newcomers had means of their own and felt free to come and go when they pleased. Many of the women were refusing to wear the bloomer dress and their hair cut short. This greatly annoyed Strang, for he could see he was fast losing control of the people. There had been many improvements, farms were well cultivated, a new dock and store at the harbor village, roads made through the island, good warm houses with gardens attached, and the most of them were very comfortable. COMING OF THE MORMONS. One bright, clear day, the 14th of July, 1853, our men were nearly all on the lake at their work. A watch was kept every day by our people from the high hill near us, where the lake could be seen for many miles. Father and Captain Morrison were on duty this day, taking turns in watching. The men on the lake also keeping a close watch toward the island. Sometime in the forenoon of that day two small dark objects could be seen upon the calm water in the direction of Beaver Island. Captain Morrison took a powerful field glass and soon made out the objects were fish boats coming from the island. The boats were being rowed and seemed to come slow, keeping very close together. We watched their approach with anxious hearts, fearing our men would not see them in time to reach shore as soon as the boats came. It so happened on that day nearly all the women were together at a quilting party given by Mrs. Morrison. When they learned the Mormons were coming they became greatly excited at first, knowing their husbands had made up their minds to fight if necessary. Father and the captain began to prepare everything for battle. Thinking there might not be bullets enough the lead was melted and father said to me, "Here Elizabeth, take these moulds and run the bullets," which I did. We had notified Uncle Alva Cable and he, too, was preparing. The boats came along, steadily nearing the shore. At one time all took them to be Indians, but as they came nearer it was plain they were white people. A short time before they landed we saw the white sails of our fishing fleet hoisted nearly all at one time. Then we were sure they had seen the strange boats coming. A light breeze sprang up fair for our boats and they came sailing in to land. The fishermen's boats would land over by the south point from the river, as that made the best landing. This was some little distance, a mile or more by land. Captain Morrison went round by the path back from the beach so that he would not be seen by the Mormons. He was to notify the men to come as soon as possible. TO BRING THEM DEAD OR ALIVE. My father went down the shore to meet the Mormons. They landed on the south side of the river, and the boats were landed side by side. The head man of the boats was one of the Pierce brothers. Father asked him his business. He said, "We have come to take the two men that are here with you. Our orders are to bring them dead or alive." Father said. "Why do you want these men? They have left you and will do you no harm. Why not let them go when they do not want to stay with you? And I warn you now, Mr. Pierce, our people have made up their minds to give these men their protection and it will not be best to try to force them to give them up. If you do try to take them there will be trouble, so you had better go." He answered, "I will never leave this shore until we have these men, and we will make you all as humble as mice, and your blood shall mingle with these waters if you attempt to resist us," and many more boastful threats, which he made while he kept walking about swinging his arms. Father talked to him quietly, but he would not be quieted. He grew more fierce every moment. After a time the youngest of the men they came after walked down to the boat, telling Pierce himself he would not be taken back by them. He and the leader had many hot words together pertaining to their own troubles which they had had together before he left them. He had been a member of Pierce's crew and becoming tired of the life had quit them. This they did not like, as they knew he knew too many of their secrets. Soon Captain Morrison came back and walked down to the boats, telling them not to persist in taking the men. Pierce was more furious than ever. Father and the two others walked away from them towards the house. The Mormons talked a few minutes together. One boat captain seemed to want to push off his boat and go. But Pierce would not let him. I stood looking out of a small window from Captain Morrison's house. I could see directly on to both boats and was but a short distance from them. I could hear almost every word spoken by the leader, as he spoke in a loud, deep voice. THE BATTLE AT CHARLEVOIX. Soon shots were fired, I cannot say how many. All was confusion, women were screaming, some were praying. Men were talking, trying to quiet them. I never took my eyes from the Mormon boats, and when the smoke cleared away I saw the men hurriedly push their boats off and jump into them, taking their oars and pulling with all their might. Then I saw our men coming towards the house carrying a man who seemed to be dead, as blood was streaming down. The form looked familiar to me. I ran to the door and saw it was my brother Lewis. They carried him home, laying him down and examined his wound. He was shot in the calf of the leg. It was a flesh wound. The place was small where the bullet went in, but the flesh was badly torn where the bullet came out. Excitement was great; the men wanted to follow the Mormon boats. At the river there were but two boats at the time, our own, which was too small, and Captain Morrison's, which was a large, heavy boat. GIVING CHASE TO THE MORMONS. The men concluded at last to take that boat and give chase to the Mormons, as the delay would be too great in getting a boat from the fishermen's landing. So the boat was manned by a double crew to row. One man was placed in the bow with his rifle to shoot into the Mormon's boats and sink them if possible. Every bullet he shot seemed to take effect. Our men were powerful oarsmen, and in spite of the distance the two boats had made before our men had got started, our boat was gaining on them fast. Soon one of the Mormon boats was sinking, and they made some delay by getting out of the sinking boat into the other. Our men were straining every nerve to overtake them, which they soon would have done had not the Mormons hurried toward a large vessel which lay becalmed just ahead of them. It was getting dusk, but everything could be plainly seen. MORMONS SAVED BY "BARK MORGAN." The Mormons rowed with all their might to the vessel, telling the captain that they were fishermen and that the Mormons were chasing them and begged to be saved from their enemies. Of course the captain could do no less than let them get aboard his vessel, which they soon did. Our men came as near to the vessel as they could and told the captain how it was. He told them he could not do anything, and it was best for them to go quietly home, which they did. The vessel was the "Bark Morgan." It was stated in "The Northern Islander," a paper edited and printed at the island, that seven were killed and five wounded of the Mormons at the battle of Charlevoix. A man who boarded with me several years after this happened told me that this was the correct number. As he was in the boat and one of the wounded, he being shot in the shoulder. He was very young when he was in training with these bad men. He also told us that Pierce, the leader, was very angry and had planned to come back and drive us away or murder us all. They wanted to settle there themselves, which they did as soon as we left. LEAVING CHARLEVOIX. Mr. Alva Cable called the people together and consulted about what was best to be done. Some wanted to remain and fight the Mormons if they came again, but the women all wanted to go. About that time a Mormon that had left the island and never intended to go back, advised us all to go. So it was decided we should get away as soon as possible, as news kept coming that it was not safe for us to remain longer. Mr. Alva Cable, Wrights and many other families went to Little Traverse, now Harbor Springs, my two brothers going with them. My father decided we should go to Traverse City. Our friend, John Goeing, had left us the week before the Mormons came. He received a letter from home. His mother was very sick and wanted to see her son before she died. He went to Mackinac Island, and from there took a steamer to Buffalo. He wrote us just before he took the steamer from New York City, promising to write us as soon as he reached home. We never heard from him again. We felt sorry to have him go. He had been with us four years and seemed like one of our own family. Our friends and neighbors were all gone. We were left alone at Charlevoix. Waiting patiently for the little vessel to come from Northport which was to take us to Traverse City. At last we saw the white sails which proved to be our vessel. It was dark before the vessel anchored outside the river. The night was warm, our goods were on board, all was silent, only the splash of the waves as they washed along the shore. The little village was in darkness when we closed the latch to our door and walked down to the little yawl waiting for us to be taken on board. We were soon on the deck of the little vessel, the moon was rising, and by the time our sails were up and we were ready to start the water was sparkling like diamonds as the soft light shone upon it. Never had we appreciated its beauty before as now in this beautiful moonlight. Tears were in our eyes, for we had been very happy there with our neighbors. Now we were leaving all and going to a strange place, but we hoped to find a place of safety. Long we watched the beautiful shore as we sailed along in the light breeze. Again we were driven from home. Father helped the captain sail the vessel. Mother and I lay down for a while in the little cabin. I was wakened by hearing the anchor chain when the captain said, "Here we are at Northport." We visited there several days. The captain's home was there. We met many kind people, who invited us to make our home with them for the time of our stay. We accepted the invitation of the Rev. George Smith and were nicely entertained by himself and his family. Their beautiful vine covered home was a perfect bower of roses. The most beautiful flowers grew everywhere about their grounds. Mr. Smith was a Congregational minister. His family were very musical, and our stay of nearly a week is a bright spot in my memory. Our little vessel had to have some repairs before we could proceed on our journey. We then sailed direct to Bower's harbor, remaining two days with our old friend, Mr. Bower. Himself and wife were glad to see us and to know we had escaped safely from Mormon persecutions. They were very happily situated in their new home and their new surroundings of scenery were very beautiful. Oh, how glad Mrs. Bower was to be released from Mormon rule. TRAVERSE CITY. The day was fair, the sun shone bright when our sails were filled with the breeze that carried us along over the blue waters to Traverse City. Arriving at Traverse City, we found several people whom we knew, so we felt that we were not entirely among strangers. We were soon comfortably settled among very kind neighbors. Traverse City at that time was very new. The Boardman Company had settled there to lumber. The firm of Hannah, Lay & Co. bought the Boardman Company out. A steam saw mill, also a water mill run by water power. This small mill was in the west part of town beside the big mill pond. The company's big boarding house was where the company's men boarded. This was in charge of Dr. D. C. Goodale. Then the company's store, with a large stock of general merchandise, presided over by the genial clerk, H. D. Campbell, or "Little Henry," as we children always called him. He was the children's friend. No matter how busy he might be he always had a kind word and a pleasant smile for us children. Then there was the large steam mill and blacksmith shop just beyond the store. There was no bridge there then to cross the river on. We children most always crossed over on the boom which held the logs in the river. The only bridge on the river was up near the Boardman Lake. HAPPY SCHOOL DAYS IN TRAVERSE CITY. The school house was near the river bank, just about opposite to the river's mouth. It stood back far enough for a good wide street. It was in the midst of a pretty grove of small oak trees that reached their branches far out, giving cool shade where we could sit and eat our lunch. The evergreens and maple trees were mixed about, giving it a variety of change. Wild roses grew everywhere. It was truly an ideal spot that we never tired of. Our teacher was Miss Helen Goodale. I will just mention a few names of the scholars I first met on the morning of my first school day in Traverse City. Alexander, James and Jane Carmicheal, George, John and Tom Cuttler, James, William and Richard Garland, Augusta and Lucius Smith, Helen Rutherford and brother, Albert Norris and Agnes Goodale, sister of the teacher. The next year more people came and more scholars. Our little school house was filled. We were a happy lot, seeming almost like one family. We drank from the same cup, swung in the same swing, sharing our lunches together, and no matter where we have roamed through the wide world can we forget that little old log school house. I have seen it many times in my dreams, and the happy faces of each as we tried to excel to please the teacher. We all loved her, though trying her patience often. Yet we knew and felt she loved us. Oh, happy school days and pleasant school companions! Only a few of us are left at this writing, many have crossed over on the other side, yet I believe it will be a happy re-union if sometime we may meet where no good-byes are said. EARLY DAYS OF TRAVERSE CITY. Very near to our school house east Mr. J. K. Gunton built the house which bore the name of "The Gunton House," and was run with success by himself and wife for a number of years. There was no steamboats coming to Traverse City in those days. The lumber was shipped by vessel to Chicago. The schooner "Telegraph" made regular trips every two weeks. The "Telegraph" brought all the supplies for the Company. At the opening of navigation it was a pleasant sound to hear someone say for the first time, "Here comes The Telegraph." Our mails were brought by a mail carrier from Grand Rapids. An Indian and sometimes a white man carried the mail. It was brought down along the shore, it being considered the safest way to travel alone. Sometimes the rivers had no bridges and the mail carrier had to swim across. Mr. Hugh McGinnis carried the mail on that long lonely route for a long time while we lived there. No farms were yet cleared about Traverse City at that time. Mr. Lyman Smith being the only family living out at Silver Lake, seven miles south of this city. Soon Mr. Alvin Smith took some land on the west side of Silver Lake with Mr. West. More people moved in, and soon the Bohemians came in, settling on the east side of Silver Lake and made nice homes for themselves. Mr. Rice's family came the next year after we came. There were five girls in their family. The two eldest soon married, the other three entered school. Mellisa, Emma and Annie. They lived very near to us and we girls were always fast friends. We walked to school, picked berries in summer time, played, sang and worked together. And of all the places we liked best to go was out to the "Company's Garden." There we waded the brook, picked the flowers and wild strawberries, and sometimes we caught the horses that belonged to the Company, and climbing on their backs we rode around the field, for it was only a garden in name. It was used for a pasture field for the Company's cattle and horses. Those were days to be remembered. The little water mill, as it was called, had a horse car track laid from it down to the west dock where the lumber was put on the car and the horse drew it to the dock for shipment. Then what fun we all had to run down the track and get the ride back on the car. The huckleberry plains, as they were called, were between east and west Bay. There on Saturdays, when there was no school, almost everybody went picking and took their lunches with them. Mrs. and Mr. Garland, one of our neighbors, moved to Old Mission on a farm and new people took their house. MY FATHER ADOPTING A LITTLE BOY. The same year we went to Traverse City a family came from Chicago. The next week the man's wife died, being very sick when she came. In six weeks after the little baby died, leaving three more children. Mr. Churchill was sick himself. Mother brought them all home. A neighbor, Mrs. Hillery, took the oldest girl of nine and kept her all winter. There were two little boys left, Frank aged seven, and George aged five. Father and mother adopted little Frank, so I now had a little brother for company. Mr. Churchill left the next June for Chicago, taking Amelia and George with him, promising to write us often. We never heard from him again, and always felt anxious to know what became of the two children. Little Frank was very happy with us. Mr. Greilick and family now came. They built a steam mill near Mr. Norris, about two miles west of Traverse City, on the shore. After we were in Traverse City three years we moved to Greilick's mill. Frank and I used to walk around to the city to school on the shore road. The road was pleasant and very close to the water most of the way. There were no churches in Traverse City then, but Sunday was kept just as sacred as though the people had churches to go to. Sometimes religious services were held by a minister that came from Chicago, going around among the settlers. There were also no saloons in Traverse City. Mr. Hannah kept a large number of men to do his logging in the camps in winter. No liquor was sold nearer than Old Mission and very little being sold there. A drunken man was seldom ever seen in Traverse City in those days. In the camps there was always many accidents and deaths from falling trees and accidents in the mills. Dr. Goodale being the only doctor was kept very busy at times, my mother helping him often. The life at Traverse City was a busy one for us all. We were very happy with our neighbors, often going to Bower's harbor in summer time in our own boat to visit friends. Rumors many times reached us about the Mormons and their doings on Beaver Island, and at one time everybody feared they were coming to Traverse City to drive the Gentiles away. Mr. Hannah set watchmen to guard the place by night for a long time, and the fishermen were more unsafe than ever, and were making an appeal to the Government for protection. [Illustration: THE OLD MORMON PRINTING OFFICE. NOW THE GIBSON HOUSE. AT SAINT JAMES, BEAVER ISLAND, MICHIGAN.] THE KILLING OF "KING STRANG." I must now hurry over many things that happened while at Traverse City. In June of 1856 news came that "King Strang" had been shot by his own people. It was a long time before we could get the particulars. The fishermen and merchants had now made a strong appeal to the government asking for protection, and this time Strang could not make his plea strong enough to prevent the coming of the U. S. steamer Michigan with officers to make an investigation of the matter. The king met the steamer at Mackinac Island, hoping to gain a little more time to prevent any arrests of his people. The U. S. steamer proceeded to Beaver Island, landing at the village dock in the harbor. King Strang took passage on her back to the island, and as soon as landing he immediately went to his home not far distant from the dock. He was soon sent for by the officers, as they wished to consult with him about the affair. He started for the steamer, and when about half way on the dock two men stepped from behind a pile of cordwood and both fired their revolvers at once, both bullets taking effect. He was shot through the back twice, but did not die until eleven days after. He knew his last hours had come, and he begged to be taken to his wife Mary, his true wife. The women he had with him now were no comfort to him. Dr. McCulloch dressed the wounds and told him he feared the trip would be too much for him, that he might die on the way. He said, "No, no, take me home to Mary, my true wife. I cannot die here, doctor. I want to die with my wife and children. Take me to Mary, I know she will forgive me." Dr. McCulloch had him put on a mattress, carried on board a steamboat and taken to his wife's home in Wisconsin. The death of Strang was a terrible blow to most of his people, but a relief to those that were suffering such persecutions from him. One woman at Bower's Harbor expressed great joy when she heard it, but I could not understand why she should be glad of any one's death. She said. "I will tell you just a little of what the king made me suffer." THE STORY MRS. H---- TOLD ME. I was born and raised in a dear little nook in York state. There were four girls in our family, my oldest sister being deaf and dumb. After a time she and sister next to her married, then myself and youngest sister were left with father and mother. A young man came to our village to teach the village school. We became acquainted and in time were married. Mr. H---- built us a nice little home and we settled down to a very happy life. Our home was just a short distance from my parents. My deaf sister was married to a deaf and dumb man. He had a high temper and did not treat sister Nellie very kindly. After awhile Nellie came home to live with our parents, bringing her little twin babies with her. We all helped to care for them and then John, her husband, seemed more kind. Five years rolled around, when one day three Mormon elders came to our village, going around from house to house talking their doctrine, calling themselves Latter Day Saints. They visited us. My mother being in, she seemed greatly taken with their talk. They came again in a few days. Mr. H---- was out in the fields, and when I told them they said they would go out and find him. They did so and remained with us for supper, staying the evening; then father came over to hear them talk. One of the men was a fluent talker. He kept the attention of all when speaking. I felt a great dread; I knew not why. Then they held services in our little church in the evenings, which continued a week. Many were greatly excited. My parents and younger sister, Sarah, my husband and a number of our neighbors. The men left us promising to come again soon, when they hoped many would join their religion. I could see as the days went by Mr. H---- and my people, with others, were ready to follow these men. I said all I could to discourage them, but it was of no use, I could do nothing. Preparations were made to leave. Our home was sold at a sacrifice and father's the same. At the time set the three elders came again, holding more meetings. Our goods were packed; also father's and mother's, and as Nellie and the babies could not be left, we took them with us. One pleasant day in August we bade farewell to our dear old home and kind good neighbors I had known my lifetime. And with many tears of sorrow and regret on my part we started for the Promised Land. After a tedious trip we reached "Beaver Island." I need not try to tell how disappointed many of us were, as everything was so different from what it had been represented to us. The island itself was very beautiful, just as nature had made it. But to us that had come from a settled country with farms all cultivated, it was a great change. I saw Mr. H---- was very low-spirited, and knowing we must make the best of it, I tried to cheer him, saying, "Now we will soon make us another home, and if all is well we shall soon be as happy as we were before. But you know I can never enjoy this new doctrine." We also found when reaching the island that the bright talking elder was "King Strange" himself, and he well knew I had no sympathy or belief in his teachings. However, Strang gave us our choice of a building spot and we chose as pleasant a place as possible, with father and mother near us, just a short distance from the pretty little Font Lake. We tried to make our home like the one we had left behind. I went to work with a will helping Mr. H---- to build the new home. That first winter I never like to think about, the people suffered so much, but were always patient, never complaining. The next spring I helped to make our garden, also our flower garden, putting in the seeds I had brought from the old home. That first winter we endured hunger and cold, but I tried to bear it without complaint. I kept the best for my husband to eat and many times went supperless to bed, fearing there would not be enough for his breakfast, as he had to be out chopping wood during the day. A tenth part of our income must be given to the King, and sometimes there was little left, as there was always extras to help other expenses. We had plenty of clothing when we came, but in a few months we had divided most of it with our suffering neighbors. With hard work and scanty food, and great anxiety about Nellie's sick babies, it began to tell on my health. I scarcely knew a care in the old home, now it all seemed to fall on me. When spring came I was much run down in health. When Mr. H---- would sometimes blame himself I would cheer him up by telling him, "Never mind, we have each other, and together we can endure almost anything." We dared not talk much to others that we felt any disappointment. We soon found the King exacted perfect obedience from his people. I knew in my heart he did not like me because he could not win me over to his belief. The third year we began to be a little more comfortable, and I found a little more time to rest. I had been so busy with hard work trying to make our home bright and cheerful I had not noticed what was going on at the Tabernacle meetings. I soon began to hear rumors how the king was preaching polygamy. I felt worried and I could see that other women were the same, though we dared not talk much together about the King's affairs. I spoke with my husband about it and he said, "Have no fears. Strang can never make me bring another wife into our home." Soon a friend told me she feared our husbands might be forced to obey the law that the King had made. She was an elder's wife. She then told me my husband was soon to be ordained as an elder. Again I spoke to my husband about my fears. He took me in his arms, saying, "Have no fears Mary. We have worked and suffered together and do I not know how you have endured hunger and cold and gave up our pleasant home to come here with me? I will never desert you or treat you so mean as to bring another into our home. The King has urged me to do so, but I told him I could not obey that command." In a few days several women came asking me to join them in voting down Strang's new law. I said to them. "No, I dare not oppose that man. I feel such a dreadful fear of him." In a day or two they came again, saying, "Mrs. H---- you will be sorry if you do not help us try to vote against this law. We believe if we women band ourselves together, and now that we have the right to vote on this subject the king may think better of it when he sees how we feel about it, and don't you feel afraid your husband may bring home another wife?" I said, "Oh, no, I am sure this cannot be." Then they left me. I felt like one in a dream. This seemed such a strange life to live. I did so long to once more feel free like I used to in the other days. I tried hard at times to understand about this religion, but could not. I went very seldom to the Tabernacle to hear the preaching so I knew very little about what was said. Father and mother never talked about the old home any more. To them it was as if it never had been. Mr. H----, too, never talked about it, and sometimes I wondered had I dreamed that we ever lived in our eastern home. It was very seldom I ever went to the harbor, as my husband always brought me anything I wanted. I often heard about the parties given there, but never attended any. One pleasant day in August, the eighth anniversary of our wedding, my husband said to me, "I shall not be home to dinner as there is some very important business to be done at the temple among the elders. Have tea at five o'clock and I shall surely be home at that hour." I followed him to the door saying, "Now remember, Mr. H----, this is our anniversary." He kissed me saying, "I will remember it Mary and be home at five." I sang at my work as I had not done before for months. I felt so happy. I looked about the home and it seemed more like the old home in York State: my flowers on each side the walk to the gate, in front the mountain ash was lovely, and my climbing rose bushes all about, which gave it all such a home-like look. I soon started for the woods to gather wild flowers, mosses and trailing vines to trim the room with so it would look nice when Mr. H---- came home. I met a neighbor and asked her to go with me. She said. "No, my heart is too sad. I fear my husband will soon bring home another wife. Are you not afraid Mrs. H----?" I answered, "No I am not afraid, for Mr H---- would tell me so if anything like that was to happen." She gave me such a sad look with her eyes full of tears. Pulling her sunbonnet over her face she passed on. I gathered my flowers and vines, returned home and trimmed my rooms. I put the vines around my white muslin window curtains with the pretty lace I had knit around the edge and the white bed curtains to match. I set my table the prettiest I knew how, with the lovely wild flowers in the center; I then ran over to mother, telling her all I had done. I saw her and sister Sarah exchange looks, both saying they were glad I had done so. I played with the children a few minutes, then ran home to prepare the tea. I wore a pink muslin dress, the only one I had left from the old home, and a pretty white apron, the last I had of the kind. Somehow the day had been long, but I felt no fear, only a sadness for the neighbor I had met. Her sorrowful face seemed always before me. Remembering my husband was fond of warm biscuit, I made some, and just as the clock struck five I heard the gate click and our faithful dog Tiger give a low growl. I thought strangers must be coming, as he always barked with delight to see his master. I hurried to the door. Mr H---- was coming up the path with a woman holding to his arm. Before I had time to move or speak they stepped past me into the house. Mr. H---- said to me, "Mary let me introduce you to my wife to whom I have just been sealed in spirit this day, and I hope you will welcome her and show her the respect which is her due from you." I stood still; I could not move; I could not speak; my tongue would not move in my mouth. I tried to say "husband, husband," but no sound came. Oh the agony I suffered! I could only follow them with my eyes. I could not speak; I was dumb. The woman gave me an insolent look, saying, "I guess I must have been expected. The house seems to be pretty well fixed up, but she doesn't seem to be very glad. She'll get used to it soon. We'll make her know that I am the mistress here now. Won't we Mr. H----?" He smiled and nodded, saying, "Come let's have some supper. Come Mary, pour the tea." I rushed from the house, running to my mother's house. She met me calmly at the door. "Oh mother, did you know of this?" She answered, "Yes Mary, we all knew it all along and what is the use of making any fuss. It's God's commands." I ran to my sister. She laughed, saying to me, "Well, you must be a fool. You ought to be proud to know your husband is made an apostle of the Church of Zion and already blessed with a spiritual wife. Now do have some sense and don't disgrace us all." It just began to dawn upon me my sister was just the rankest little Mormon alive. I then went to my father, thinking I would receive sympathy from him. He said, "Now Mary do be quiet. Your husband has talked this over with us. We all thought best to say nothing to you about it and when you saw it could not be helped you would just settle down. Your mother and I believe in this doctrine, and we think it is right." I stayed to hear no more. Wild with grief I ran back home. Oh, my home no longer, to make a last appeal to my husband, to be sure it was not a horrible joke just to try me. I rushed in, throwing myself down at his feet, crying. "Tell me, tell me this is not true! Tell me it is only a joke to try me." I very soon learned it was only too true. They both threatened me with a straight jacket, with bread and water diet until I would quietly submit. I got upon my feet and staggered from the door down the walk to the road. I was blind, my limbs refused to carry me, and just as I was sinking down my dumb sister caught me in her arms. She had seen by my face I was in great trouble, and she saw my mother did not sympathize with me. She followed me, then looking toward the house saw the two standing together. She seemed to understand what it meant, and the first sound I ever heard her make aloud, she gave a hoarse cry and partly dragged me away to a large log beside the road a short distance from the house. It was a large tree that was upturned from the roots and sheltered us from the passers-by. She rubbed my hands, smoothed my hair, pressing kisses upon my face, and showing me she sympathized with me in my trouble. Many times she showed anger, stamping on the ground and shaking her fist toward the house. The moon had risen, and every time I opened my eyes I could not bear to look at it. I wanted it all dark. Dark as midnight. Dark as the world now seemed to me. After awhile the neighbor woman I had met in the morning came to me. She took my hands saying, "Mrs. H---- I am truly sorry for you. I wanted to tell you this morning, but you seemed so happy I could not do it. I saw you had entire belief in your husband's word. I blame him very much for not telling you his intentions. You might have felt different about it. I, too, have just one week of freedom, then my husband brings in another wife, as he, too, was made an apostle today. But in my case I have been told of it and have the privilege of choosing among the young women the one I think I can best endure. I have chosen a friend of mine. We have agreed to live as sisterly as possible. For my four children's sake I can endure much and I don't see how I can help myself; but I must not be found talking with you, as such things are forbidden." In a still lower tone she said, "I will help you all I can in your sorrow." She pressed a kiss on my face and was gone. I sat beside my dumb sister thinking. "Was it for this I had suffered cold and hunger, leaving our comfortable home in New York State? And of all the days in the year, the anniversary of our wedding day he had brought home the most homely old grass widow to be found on the island, that everybody detested." The king said afterwards he did this to humble my pride. After the woman left us Nellie made me understand she would go to mother's and get me a shawl. The dew was falling, I had no wrap, my dress was muslin. She made me understand I was to wait here until she came back. As soon as she left me I partly crawled and dragged myself to little Font Lake, which was about a quarter of a mile distant. I laid myself down on the moss covered bank, the darkness of despair rolled over me. My husband did not seem the same to me now. He seemed only a great monster beast that I wanted to get away from. I thought how happy our home had been before we knew anything about these strange people, and the dear friends I had left to come to this island. Then I thought of baby's grave far away in the old home. I could endure it no longer. I would end it all by plunging into the little lake where my husband and I had strolled so many times along its green shores. I gave the leap that would end my earthly suffering. I was held back by the dress and dear old Tiger whined, jumping up, licking my face and hands and pulling me back from the water. This is the last I remember until I felt the warm sunshine upon my face and old dog Tiger was lying beside me. When he felt me move he began to whine and lick my hands. I had no recollection of time any more as Tiger and I wandered about through the woods. I ate berries and drank from the lake. All the food I had was what my dog brought me. Bread crusts and meat bones. At last my dumb sister found me by watching Tiger and following him. I knew Nellie, although I was in a very weak condition. She tried her best to get me home with her, but I would not go. Just about the time all this happened to me Nellie's deaf and dumb husband had come to the island on a steamboat. He had not come with the rest of us, and since we came he had fallen heir to considerable money and had come to claim Nellie and the children. They had gone to housekeeping in a little log cabin built in a secluded spot on the edge of the heavy woods. The little home was not yet finished. Nellie by her dumb language made me understand John had come and brought letters from the old home. She made me promise I would wait until she came back with John and the letters. In a short time they came. When he saw me it was terrible to look upon his silent rage. He foamed at the mouth and stuck his knife into the earth, but he could make no sound. He passed his hand over my hair. It was white as snow. It was auburn in color when I left my home. I did rouse up a little when I watched the tears roll down his cheeks. Nellie put a dress on me and a shawl. My bare feet were cut and swollen. They both helped me to walk; I was too weak to walk alone. At the last John carried me in his arms to his home. Nellie made me understand that I had been over three weeks in the woods and by the king's orders no one had dared openly to hunt for me or give me aid in any way, claiming that was the way to subdue an unruly spirit. It was told me that he who once had been my loved husband never made an effort to find me, not even my own father and mother. Strang called all this "Divine Revelation." Oh he was more cruel than the grave to me. From the time I entered John's home my three dumb friends never left me. It was a hard struggle for life with me. I saw no one and none ever came to see us. The dear children kept me alive with their sweet, childish prattle. At that time Strang's rule was absolute. None would have dared to give me aid. Many were living a double life, seemingly good Mormons, but only waiting for an opportunity to get away. Strang had enemies that would strike hard when the time came. Not long after I went to Nellie's he that I once called husband, watched and shot my faithful dog Tiger. Then I was roused. All the demons in me came to the surface. I could not keep quiet any longer. I got well as fast as possible and caused the King and Mr. H---- all the trouble I could. The people were divided, not all were pleased with the king and his rule. The Gentiles were leaving as fast as they could, as there was no safety for them or their property. Strang was losing much control of his people. Then he concluded to extend his territory to the mainland, Charlevoix and Bower's Harbor in Grand Traverse. Some had gone to Fox Island. About this time Nellie's husband died very sudden. We never knew the cause of his death. Nellie with her children went with me to Charlevoix, staying there all winter, then went to Bower's Harbor. That winter in Charlevoix we almost starved before spring came. The snow was very deep and ice heavy in the lake. The latter part of March teams came over from Beaver Island on the ice, bringing us provisions. They also went to Fox Island, as the people there were in a starving condition. This was not done by any of Strang's orders. There were some good people who knew our provisions could not last us till the opening of navigation and they came without orders and saved our lives from starvation. "Now do you wonder I am glad of Strang's death?" The story was a sad one, but true. It had not been all pleasure in Strang's kingdom. The doctrine they believed in and practiced beyond limit stifled all the good there was in their hearts. There was no pity felt or shown to those who went contrary to the "Divine Revelations" which their king was supposed to have. Poor, deluded people, how different would all have been for them had their leader used his splendid talent for good and taught his people the way of life and truth. MY BROTHER LEWIS VISITING US AND HIS STORY. Another year had rolled round. The June days lingered with us still when my brother Lewis came from Beaver Island to visit us. We had not seen him since he left us at Charlevoix after he was wounded. The four years had changed him from a boy to a man. He was now twenty-three years of age. He had many things to tell us, he being one of the men chosen the year before to help preserve law and order in the sending away of the Mormons after the king was shot. He went to the island to help get the people away on the steamboats that were sent to carry them from the island. As soon as Strang was shot a great number of the people left at once, having means of their own to help themselves with. There were others who had small means. Their homes were all they had. Strang had preached and taught in the temple that no bullet could pierce his body, and strange as it may seem, there were a large part of his people who believed it. And now when they knew their king was killed, and killed by the bullet, they were prostrate with sorrow; many of them completely incapable of thinking or doing for themselves. My brother said it was a sad sight to look upon when they came to the harbor to go on board the boats. Their sorrow was great. They seemed like a people without a hope in the world. Many wrung their hands and wept with sad moanings, saying, "Our king, our king is dead." Women fainted and were carried on board; children were crying. Even men were sobbing, and two or three attempted to throw themselves from the dock into the water to end their misery. All were allowed to take their household goods, yet many did not do so. Some only took their clothing and bedding. Poor suffering people! No doubt they were afraid of the Gentiles, thinking great harm would be done to them. The feeling had become so bitter between them that in a great many cases justice was not done where it should have been. These people now had no desire to remain on the island now that their king was dead, even when going meant leaving their comfortable homes and all they had in the wide world. Those that worked the hardest suffered most. The building and making of their homes and improving their farms had occupied all their time and attention. They loved their king and their hearts were loyal to him, seeing him only in his best moods, as he was always kind and pleasant to them in his visits about the island. They knew nothing about the workings of the inner circle or private temple teachings. TEACHINGS OF MORMONISM. Strang knew just how to manage these hardworking, faithful people, and the reason so many were beginning to think favorably of polygamy was because they were taught that only those who were faithful could be sealed, and in this way were counted God's elect. But there were a large number of women who came to the island that had been better taught than to believe in such a doctrine, which was the reason of Strang's failure to enforce the law. The two men who shot Strang had their own wrongs to avenge. Bedford had been whipped, he claimed unjustly. The other man, Wentworth, also had much bitterness in his heart of treatment he had suffered from Strang. So the two had planned to shoot him at their first opportunity. Immediately after they shot him they ran to the U. S. steamer Michigan and gave themselves up to the officers saying, "We have shot Strang and are willing to suffer the consequences." They were taken to Mackinac Island and put in jail, where they remained about one week. One dark night the door was unlocked and a man said to them. "Ask no questions, but hurry to the dock and go on board the steamboat that is there." They did so. Nothing was ever done in the way of giving these men a trial. Public sentiment was so great at the time against the Mormons it would have been impossible to find a jury to convict them. FATHER AND MOTHER'S VISIT TO BEAVER ISLAND. My brother remained with us three weeks. Father and mother thought they would like to go back to the island with him to visit many of their old-time friends, who had gone back to the island after the Mormons left. Mr. Bower, at Bower's Harbor, owned a small vessel and was anxious, as he said, "To go and see how the island looked with the Mormons gone." So, with several more friends from Traverse City and Old Mission, father, mother and Frank went to Beaver Island. They were gone two weeks. I remained with Mrs. Hitchcock, my former teacher, Miss Helen Goodale. She had gone to housekeeping in their cozy new home just built on First street. I was very contented while they were gone never thinking of such a thing that father would move away from Traverse City. When they came back I could see mother was greatly pleased with the island. There she had met so many of her old friends, and there she could talk her own language again. A MOTHER LONGING TO SEE HER CHILDREN. I could see when mother spoke of the island her heart was drawn to it. I said to her, "Would you leave Traverse City and go to Beaver Island?" It was dark and I could not see her face, but I knew by her voice there were tears in her eyes as she said, "Well, I don't know Elizabeth, but it seemed to me while I was there I was nearer to my boys, Charley and Anthony, and now as both are sailing they might sometime come into the harbor in a storm." I spoke with father about it. He said he knew mother wanted to go back, but he did not want to take me from school. Frank, too, said mother was anxious to go to the island, telling him there she might see her two boys who were sailing and have her oldest son with her all the time. There was nothing said to me again about it. I had forgotten all about my talk with my mother. One morning the latter part of August Frank came and said to me, "Elizabeth you must come home. We are going to move to Beaver Island." At first I said. "No, this can't be so. I can't leave my school which will soon now begin." But I hurried home to find it was true. Packing was going on and all preparations were made to move. Mother was happy. She was going to be near her boys as she so many times said when her neighbors urged her not to go. My heart was heavy. How could I go and leave all my dear companions and my dear school, which was my greatest sorrow. Mr. Therian Bostwick had been our teacher the winter before and would be again the coming winter. He was a highly educated man and he and his wife wanted me to remain with them all winter and go to school. Father said I might if I wanted to and then I could go to the island the next spring, but I felt I could not do it. My winter in Ohio, where I had been homesick, made me timid about being separated from my parents. Dearly as I loved my young companions and Traverse City, I felt I was needed by my parents. Father's health was failing, that I could plainly see, and Frank not old enough to be much help. LEAVING TRAVERSE CITY. With many tears of sorrow to think of leaving companions, friends and Traverse City, the place where we had been so happy in the four years of our stay, we bade adieu to our kind friends and neighbors and once more were sailing away over the waters to Beaver Island. As we sailed toward Northport it was not long before all traces of the little city had passed from our view, and though I could not see it with my eyes, I could see it with my heart, as I said to one of the gentlemen on board our vessel. There were three summer people that had been at the island since early June. They came over to Traverse City to see what the country looked like and voted their preference for the island as a summer home. We called at Northport, stopping to see several friends and wait for a fresher breeze. There we met Mr. Dame, his wife and daughter, Mrs. Page, and son Sebe, as we always called him. Mr. and Mrs. Smith and many more wished us "God speed" on the way across the water to our "Island home." We left Northport just as the sun was rising over the treetops. The little town looked bright and pleasant in the morning sunlight. The wind was fair and sea smooth. We soon were past the point, where we could look upon Lake Michigan. North and South Fox Islands at our left, Charlevoix shore on our right, and soon Cat Head was left far behind, with the "Beavers" growing larger every minute. LANDING AT THE ISLAND. The day was fair; the sky was blue; the sea gulls soared about our little ship, uttering their shrill cries in search of food. Soon the land could be plainly seen along the island, and as we neared its shores my thoughts went back to a few years ago, when I stood on the deck of the steamboat Michigan watching so eagerly to catch the first glimpse of the dear old island that was my home. And now as we passed Cable's dock and saw the houses, and people walking about, how familiar everything looked to me. I watched to see our old home, but father said to me, "It is burned down." I looked at the place where it had stood and through my tears it seemed I could almost see my little brother Charley and myself strolling along the beach as we so often did in the old days, chasing the plovers along the shore. Then again I could see ourselves hurrying to get on board the little vessel with our goods left upon the beach and the Mormon men pointing the guns at us. Father seemed to know what was passing in my mind as he said. "There are only friends here now." We sailed along Big Sand Bay, and there were many little buildings left where the fishermen lived. The Martin's and Sullivans place, with Kilty's and others, all looked so familiar, then past Loaney's Point with the big rock, and the homes looked just the same. In a short time our little ship was sailing into the harbor, where something new greeted my eyes, and that was the light house on the point, which was not there when I was there last. Everything was so beautiful and fair to look upon I could not help enjoying the lovely trip across the lake. HOTELS AT THE HARBOR. My brother and other friends met us and took us to the Mormon printing office, which had been turned into a hotel. When reaching there we were met by ever so many old friends, nearly all speaking in French, and their manner so hearty we could not help but feel their welcome. At supper time the dining room was filled with a jolly crowd of fishermen with a number of city people that were staying for rest and recreation in the summer months. Several of them had been with the fishermen on the lake that day watching the process of setting and lifting the nets, and many were the jokes that were made at their expense. Next door was another larger hotel, kept by Mr. David Lobdell and his wife. Mrs. Lobdell came from Fremont, Ohio. This hotel had been full of summer boarders, but many had gone to their city homes. This house had been used by the Mormons as a dance hall and theater. The summer at the island had been a very gay one. About twenty families had summered there, living in the deserted homes of the Mormons. There were also two or three smaller boarding houses that were all filled and doing a good business. Fish were plenty, bringing a good price. Everybody had money and used it freely. The fishermen were a good, kind, jolly people as a class, borrowing no troubles for the morrow. In those days there were no tugs used in the fishing business, neither were there pound-nets used. There were many seines used. The fish caught were usually very large in size, both whitefish and trout. The merchants did a prosperous business. In winter the cord wood was chopped and brought to the docks for the steamers' fuel during the summer season. THE FAREWELL RECEPTION TO FRIENDS. The evening before we reached there a large party had been given as a farewell to the many summer friends that were going to their city homes. The two young Mormon sisters that Strang had chosen as Spiritual wives were also going away. They were to have a great festival, or feast, in July to celebrate the sealing ceremony of the King's marriage with the two young sisters, but death had come and taken the King before the time of the ceremony. These two sisters were very beautiful girls who were orphans and had a home with their uncle, he being a staunch Mormon, but a very good man. The summer people had been very interested in these two young sisters. Their parents had both died while they were very young. Being raised in the Mormon faith they thought it was right and considered it a great honor to have been chosen by the prophet and King. I was told by one who knew them intimately that they expressed great joy that they had escaped such a fate. Since the shooting of Strang they, as well as many others, had lost their faith in his religion. RETURN OF THE MERCHANTS. We were soon settled in a comfortable house left by the Mormons. The houses as a rule were placed close together in groups of three. Their yards were nicely laid out and filled with handsome flowers, which were now in bloom. When we reached there houses were plenty and we could take our choice. Mr. C. R. Wright and family had returned to the island, starting a large cooper shop and employing a number of workmen. Mr. James Moore and family, T. D. Smith and family, and many others who had left in 1852 had now returned. Mr. James Cable had taken possession of his property at the head of the island and was again in business. Mr. Peter McKinley had returned and was in business across the harbor on the opposite side from the point at what was called the "Gregg property." Mr. McKinley had been elected to the State Legislature at Lansing, so did not return to the island until late in the fall. His brother Morrison taking charge of the business. Peter McKinley was first cousin to William McKinley, our late President of the United States. There was a very comfortable school house, built by the Mormons. It was a frame building containing a large library of fine books which belonged to the King. There were books of Greek and Latin, with histories and law books. Our school was taught that winter by Mr. Isaac Wright from Illinois. The Mormons had always had good schools, as the king wanted to have his subjects educated, but would not allow them to go outside to be educated. The teachers being their own people. About a mile back from the shore on high, level land was Mr. Campbell's farm. This was a beautiful location on the south side of the harbor. This family had remained when the Mormons had left. They were glad to be left in peace and had become tired of Strang's rule. They were my neighbors for many years and proved themselves kind and true friends. Mrs. Campbell had been one of Strang's greatest enemies in preventing his enforcing the laws of polygamy. She carried her family Bible to the temple, and there with many other women read God's laws from its pages faster than the king could explain it in his way. She told me all this herself, and said many times when she started for the temple it was with fear and trembling, not knowing sometimes whether she would ever return to her home. She knew she was defying the King, and no one at the time could tell what the outcome might be, adding, "But we knew we were right and were fighting for our homes. We kept agitating and gained time. Strang began to find his power was not absolute. We women banded ourselves together and fought him with words so strong he had to stop to consider where he stood. Before it was settled the king was shot." DR. McCULLOCH'S RESIDENCE. At the harbor side, or St. James, was quite a village. Two docks, two stores, with the two hotels and two or three boarding houses; further around the bay was the old Mormon boarding house building that had been run by the Mormon with four wives. It was built of logs smooth on both sides. Mr. C. R. Wright converted that building into a large cooper shop. There were about twenty houses back along the hill, reaching along past the temple and Strang's cottage, with several more in the other direction around the bay toward the point. Just back a short distance from the street just opposite the dock stood what was called "Dr. McCulloch's residence." A very pretty gothic story and a half cottage. It was painted white with a white picket fence around it. Dr. McCulloch was the Mormon doctor from Baltimore. A fine physician. Coming to the island just to rest, he gained his health and liked the climate so well he settled there. His wife was a highly cultured lady. While not wholly Mormons, they were just enough so as to live peaceably with the King. Mrs. McCulloch was the leader in much of their amusements, and she often ridiculed Strang about his way of living and insisting upon the women wearing short hair and bloomer costumes. She always wore her dresses long when going on her annual trips home to Baltimore. But when on the island she wore the regulation short dress, as she said, "Just for fun." The year we returned, in 1857, a Mr. Burke, a merchant from Buffalo, N. Y., had been that summer at the island with a stock of goods, leaving in the fall, selling his goods to Mr. George R. Peckham, of Toledo, Ohio, who carried on the business a few years alone, after which C. R. Wright went partner with him; then for a number of years the firm of Peckham & Wright was known. Later George Peckham sold his interest to Mr. Wright, and then the firm was known as C. R. Wright & Son. The business grew, as thousands of barrels of fish were caught and shipped every season. It soon became equal to the fish market at Mackinac Island, it being nearer to most of the fishing grounds. In a few years the property at the point was bought by the firm of Dormer & Allen, of Buffalo, N. Y. A large store and warehouse was built, with the dock improved, and the business was carried on at the point with success by that firm for a number of years. THE KING'S HIGHWAY. At Cable's dock Mr. John Corlette, of Ohio, had settled, and after a fair success in business of several years he moved to Cheboygan, Mich., with his son-in-law, Mr. Andrew Trombley. Captain Appleby, of Buffalo, N. Y., took Mr. Loaney's place as keeper of the light-house at the head of the island, where his nephew, Frank Blakeslee, assisted. After a few years Mr. Harrison Miller took Capt. Appleby's place, remaining eleven years or more, assisted by his nephew, Edwin Bedford. Mr. William Duclon succeeded Miller, and after about eight years was transferred to Eagle Bluff light-house, where he still continues at this writing. Mr. Harrison Miller, after leaving the light-house, was appointed keeper of the life saving station at Beaver Harbor, and was transferred to Point Betsey life-saving station. Mr. Owen Gallagher succeeded him at the Beaver Island station. The Mormons laid the roads out very convenient for the settlers that were in the interior of the island. One road went direct from the harbor across to Bonnar's landing, a distance of five miles. This road passed through many fine farms, and there were roads branching from this one leading to all parts of the island, with the king's highway leading direct through from the harbor to the head of the island. The king's highway was very beautiful with its wild scenery. Many of the roads were built with small logs cut the width of the road and laid down firmly close together. These were called cause-ways or corduroy. This kind was built where it was swampy and low land to go through. These cause-ways were very beautiful in summer time with their branches arching overhead in many places, with beautiful evergreens mixed in with willows, green mosses and flowers. HORSEBACK RIDING ABOUT THE ISLAND. I soon became acquainted with Mr. Campbell's daughter. She was a bright, jolly girl just two years older than I. They had horses, so Mary and I used to ride horseback almost every day until she had taken me almost all over the island. Oh, those delightful rides! There were roads and bridle paths going in every direction. I would soon have been lost, but Mary knew them all, and when she had any doubts about the way out from the deep woods those two horses never failed to take us right. Mary was a pleasant companion. She knew the names of all the people who had lived on those now deserted farms. Every house we came to was vacant. The little gates were broken off their hinges in several places, and in some of the houses the curtains were still at the windows. Weeds were growing all about the doors, flowers were still in bloom, with weeds mixed in among them, barns were empty with some of their doors open. There were broods of chickens around many of the barns, and one yard we rode into some pretty little kittens ran scampering under the barn. Mary was talking all the time, saying, "Such a man lived here; they were very good people. Just see how pretty the flowers grow and the lovely currant bushes. Ma and I came and picked the most of them this season, as Mrs. M---- told us to. Oh we did feel so sorry for her to have to leave her home. Now these people were awfully queer. They never talked to anybody; and just see the lovely hay in this field all going to waste." We rode along where there were several houses built close together with a large barn, and the flowers were beautiful. Roses climbing about the windows. "Yes, this is where one of the apostles lived. We didn't like him a bit. Ma says he made Strang do lots of things he didn't want to and wanted to put father high in office and have him sealed to some more wives, but Ma would not allow it. She went to the temple and did all she could do to stop it, and I believe Strang was afraid the women would mob him. At any rate he let us alone. We liked that apostle's wife. She was a kind little woman." I enjoyed the riding, but it made me sad to see all those deserted homes. I could see how much hard work had been done to make everything so comfortable. THE HOME WHERE THE WIFE HAD BEEN DRIVEN OUT. One day, on our last ride, we rode directly across to Bonnar's landing. Mr. and Mrs. John Bonnar had bought and settled on a very fertile piece of land. At that time there was not much cleared; later they had a beautiful home. Mr. Ray Peckham and wife also had bought a good farm near Mr. Bonnar's. This day Mary and I rode around all the homes out on that road, then came down and took the road leading out to Long Lake, near Font Lake. Our horses were walking, Mary was pointing out and telling me about the people that lived on this road. We soon came to a home that it seemed to me I had seen before. I said, "Mary, who lived here?" "Oh, this is where Mr. H---- lived; the man who treated his wife so badly because she did not like it when he brought home another wife." We tied our horses and walked about the yard. Yes, here was the home. There were the rose bushes about the windows, the flowers down the walk, a mountain ash with its red berries, the vegetable garden at the back of the house with the currant and gooseberry bushes. I looked a long time, seeing it all in my mind as the woman had told me her story. I could see the man and woman standing together in the door while the wife was hurrying away to her mother for sympathy. I could not keep the tears back. Mary saw I felt sad and said, "Why do you cry? Are you lonesome for the friends you have left in your old home?" I said, "No, I am crying because I have heard the story about the woman. She told it to me herself." "Oh yes, I remember hearing ma tell me about this woman. She says she thinks it was the most cruel joke Strang ever planned." (Strang always called such things jokes.) Over there is where her father and mother lived and way over there (pointing to the woods) is where that deaf and dumb sister of her's lived. We walked over to the woods. The little log cabin stood almost hid by the trees and bushes. It had a more deserted look than the rest of the houses. Bushes and weeds were right up to the door. Mary said no one had ever lived in it since the deaf and dumb man had died and his wife and children had gone away. We hurried away. It gave us such a gloomy feeling. We were glad to come back where the sun was shining. TIGER'S GRAVE. Mary said, "Come, I will show you old Tiger's grave, where the woman and her deaf and dumb sister buried him after Mr. H---- shot him for his faithfulness to his mistress." We stood beside the spot where the wronged wife had buried her faithful dog. She had planted a rose bush beside it. There were many beautiful roses on the bush that season. Tiger's grave was near the shore of little Font Lake at the place where he pulled his mistress from a watery grave. We then rode down through Enoch, and there Mary pointed to a grave with a beautiful lilac bush at its head with a white picket fence about it. That is where the mother of four young girls is buried. It almost broke their hearts to go away and leave their mother's grave. They had asked Mary to see to it sometimes, which she had promised to do. THE JOHNSON HOUSE. Mary said, "Now just one more place to go and see before we go home." We rode around pretty Font Lake, soon coming to a large two story and a half house, built very near the sloping shore of the lake. We tied our horses, walking down the path to the water. There were seats in among the small cedars, which grew thickly about. The house was still in good repair. "This is the Johnson House. The people were rich. He was a merchant living in Buffalo. The King and 'Douglas' went to their home and soon persuaded them to sell and come here. They built this house, and out there you can see the large barn. They brought their horses and carriages. They brought their dead daughter's body and buried it out there on that little knoll." I looked and saw the white railing about the lonely grave with rose bushes at the head. We went up stairs and saw the large dancing hall with its waxed floors which were still glossy. She told me how beautifully it had been furnished. The parlors and all the rooms were large. Rose bushes grew near the windows, flower gardens with blooming flowers. The setting sun was shining through the windows; the house was clean and it seemed the occupants had just cleaned house and not yet arranged the furniture. It had such a bright, cheerful look. Some city visitors had lived there all summer. Yes, these people were another disappointed family. They had a very handsome daughter highly educated and a fine musician. Strang and "Douglass" used to go there to the parties given, the family not knowing at first that "Charles Douglas" was a woman, that being another one of the king's jokes. Mr. Wentworth married this daughter and the king's visits became disagreeable to the young wife. This caused hard feelings and may have been one of the reasons for Wentworth's shooting the king. We hurried home as the sun was sinking in the west, and I wanted to get away from all these empty houses, for every one seemed like an open grave. I staid with Mary all night and her mother told me many things about their life on the island. [Illustration: FONT LAKE, BEAVER ISLAND, WHERE KING STRANG BAPTIZED HIS PEOPLE.] MRS. CAMPBELL'S STORY. "We had a comfortable home in New York State near to where many more of our neighbors who came with us lived. Strang himself, with two more apostles, were traveling through the country preaching and telling about the rich beautiful country they had found. We went to hear them, and, like many others, were greatly pleased. Strang did most of the talking himself. He was a brilliant talker. He had such a bright, cheerful manner we were won from the first. We sold our home, the other neighbors doing the same, and in a short time started for the 'Promised Land.' When we reached here we found nothing as it had been represented to us. The island was in its wild natural state. A few had cleared some land and were struggling along the best they could. Our first winter was a hard one, and I cannot bear to think how sadly we were disappointed. When I asked Strang why we had not been told the truth he always turned it off in some way, talking so encouragingly and always making us see the brightest side. Life became busy, as we had a large family dependent upon us. We had some money saved and bought this land and built this house, which you see is large and comfortable. Our children were sent to school and we were beginning to feel quite contented. I often went to hear Strang preach, but I did not feel satisfied, his doctrine did not sound the same as he told it to us before we left our old home, and he was having so many 'New Revelations' that I soon lost what little belief I had ever had in the doctrine. Somehow it was different from what my old family Bible taught me, but I said very little about it at first, although a few of us women used to say Strang had too many revelations to be true. He never spoke anything to me about them, but often spoke to other women he called upon. Very soon he preached in the temple that he had a new revelation that all the apostles and officers in the Church of Zion must take more wives, and had already taken more himself. This preaching stirred us women up, as he had preached before against polygamy, and about this time I found the king was urging my husband to accept a high office in the church. I called upon the king, asking if this was all true that we heard. He answered in a very decided tone, 'Yes, it is true, and the law will be enforced if you do not quietly submit.' I told him I would never submit or consent to another woman coming into my house while I lived. He said, 'You are not yet high enough in the faith to understand the true meaning of being sealed to spiritual wives.' Well, I tell you I was mad. I went home, and in a few days I joined with several other women. We went to the temple, I carrying my family Bible, and there we faced the King. We women talked faster than he could. He tried to have us stopped but could not. You know how it all ended; I was sorry to see him killed, yet I knew something terrible would happen to him and I told him so when I talked that day. I said such things cannot go on any longer. All these homes would not be empty had Strang lived according to the doctrine he preached to us before we sold our old homes and came here; we would have been a happy, contented people, but his teachings were all false from beginning to end, and he has suffered the same fate of Joseph Smith, whose example he followed. I know there were bad men influencing him to do all this. It might have been for the purpose of getting rid of him so they themselves could take his place. It is all ended and I am glad I never knew anything more about Mormonism than I have since I came here." BURNING OF THE MORMON TEMPLE. At the time the Mormons left the island the temple was left standing. The excitement was so great and the Gentiles feared the Mormons might return with another leader in Strang's place, so they thought best to burn the temple. It was of the exact pattern as the one at Kirtland, Ohio, as Strang had built it after the same plans. The building was all up and inclosed, but not yet finished. The large room used for preaching was also used for the council room. ROCKY MOUNTAIN OR INDIAN POINT. In my rides about the island there were many narrow paths in every direction and the young growth of trees made it almost impossible to pass through. We would come upon many little log cabins in the dense woods with no clearing except a small yard and I wondered why this was so. I was told these were some of the places where they used to secrete stolen goods, it being such an out-of-the-way place and in the dense woods no one would expect to find a house. One of the band of "Forty Thieves" who lived with us a few months after I was married and keeping house, told us there were many such places about that locality of Rocky Mountain, or Indian Point as it has always been called late years, where goods could be hid and they could hide themselves so as not to be found by any stranger. The very mention of the band of "Forty Thieves" struck terror to people's hearts in the days of Mormon rule. There were rumors of many dark deeds done by that band of highwaymen, or pirates as they were sometimes called. It was common talk among Gentiles, and told us by some of their own people who were not very loyal to the king, that vessels were plundered and the crews never heard from. Of course this none of us knew to be true, yet a great many things happened to lead us to think that it might be a possibility. When my people came back to the island there was still a great quantity of goods left stored away in some houses up in that part called "Enoch," about one mile distant from the harbor. There were several boxes of shoes, some crates of dishes partly full, screen cupboards, furniture, chairs and tables. One small house was almost full of stoves. All these goods were new and did not seem to have been damaged. The people who came had helped themselves to all they wanted and wondered where all the goods came from. This helped to make the rumors prove more true that vessels had been plundered and the crews killed. One of our lake captains told me he had a brother who was last seen at Beaver harbor. The vessel and crew were never heard from and no one knew their fate. Of course when Strang's people were getting so bold, doing what they did, taking everything from the fishermen, it could easily be believed they would plunder vessels if a good opportunity came. THE SECRET SOCIETY. Many have been the hours spent, and days even, by people hunting to find the hull of a schooner which was said to have been sunk off Little Sand Bay, myself among the rest, and several times we were sure we could see the hull of the vessel lying at the bottom of the lake several rods from shore. We often went rowing and sailing in that direction and we were sure to say, "Let's look for the wreck." I asked the young man that boarded with us about it, as he had once been a member of the "Secret Society." I said, "Is it true? Has there been such things done?" He said, "If only these stones could talk they would tell you of some things that would horrify you, and though I am free from Mormon rule, I would not dare to tell you some things which our band was sworn to do. We were trained for our work and were known among ourselves as the 'Secret Society.' It meant sure death to any of us to betray anything pertaining to our business." He was only eighteen at the time he joined the "Secret Society." He often had spells of great sadness and many nights walked the floor because he could not sleep. Once I said to him. "Did the King ever give you orders what to do?" He said. "At first the orders were given our captains by the King, but it was not long before we never waited for orders from headquarters. We did what we found to do. It was the intention that Strang should own and rule the whole territory about these islands and mainland as fast as he could get his people scattered about to possess the whole. Strang got too busy making laws that did not suit many of the women, which was one cause of the ill-feeling among his people." PAGE TOWN. In one of my rides with Mary we went to the place called "Rocky Mountain Point," where the forty thieves had their rendezvous. It was a lonely place, with the waves rolling in over the rocky shore where we went to the beach and the woods were dense. I had heard so many stories of the Mormons' doings there I felt afraid and told Mary I wanted to hurry away, which we did as fast as our horses could travel through the path. When we came to "Page Town" then the spell was broken. No one could look upon this beautiful place and feel fear. The view is grand out over the water to the neighboring islands and the evergreens are most beautiful. "Page Town" is just on the Lake Michigan side of Font Lake. We could see the Johnson House as we rested on the bank of the lake. There were about a dozen houses scattered about, some right near the bank and others back in among the evergreens. It was named in honor of Mr. Page, who first built his house there with several of his relatives. The location is most beautiful. At this spot Lake Michigan is not quite a half mile from Font Lake. The land is a little rolling going out to Font Lake, which gives it a most beautiful view all about. The road was good to the portage. We rode around by the Station Hill, a station put there for government survey, and is a most beautiful place for a look-out, with its white sandy beach and clear water sparkling in the sunlight. During my stay on the island that was always a favorite place to go for a quiet, restful stroll, and our summer visitors never failed to visit Station Hill. There Garden Island, with its lovely green trees, was a pleasant view. VISITING THE LIGHT KEEPER AND HIS WIFE. From there Mary and I turned our horses' heads toward the point to visit the light keeper and his wife. They were a dear old couple. They would not let us go before we had tea with them. Their children were all married but one daughter. She was visiting with her sister, Mrs. E. Kanter, in Detroit, and expected to remain there for the winter. The old couple had a young boy named Anthony Frazier living with them. Their home was a marvel of neatness. Their name was Granger. He had been light-keeper at Bois Blanc, near Mackinac Island. His son had taken his place and Mr. Lyman Granger had come to take charge of Beaver Island harbor light, just erected the year before. They took us in the tower to see the lamp It was in beautiful order. Mrs. Granger seeing to the polishing of the lamp and fixtures herself. A few years later I was married and lived neighbor to them until they left the light-house. Then Mr. Peter McKinley was appointed keeper, where he remained nine years with his two young daughters, Effie and Mary. He lost his health soon after his appointment, but the girls took charge of the light house and were faithful to their charge during the whole time of their stay, finally resigning to go away. OUR SCHOOL TEACHERS. There were always good schools at the island, having several teachers from the city at different times. I will mention a few of our city and island teachers. The city teachers were Miss Ann E. Granger, Detroit; Clara Holcomb, Fremont, Ohio; Miss Belle and Hattie Buckland, Buffalo, N. Y.; Miss J. Voas and Miss J. V. Wilkes, both of Buffalo, N. Y. Our island teachers were C. R. Wright, Michael F. O'Donnell, Miss Effie McKinley, Miss Sarah O'Malley, Miss Sarah J. Gibson, Miss Annie Gibson, and many others. There were two brothers. Charles and George Gillett, of Detroit, Mich. They came several summers. Both were fine musicians. They were sure to be on our first boat in the spring, remaining until fall. One spring Charles came alone. The younger brother had died during the winter. We missed his pleasant face and sweet music. When the other brother returned home that fall he took a bride with him, marrying Miss Clara Holcomb, of Fremont, Ohio. Life on the island was never dull. Our summer friends were pleasant, friendly people, making the life happier by their coming. Good books were sent us for winter reading, and many little tokens of remembrance were often sent us. We gladly hailed the first boat in the spring because it always brought some friends from the outside world. GOING TO MACKINAC ISLAND. I was again on board the steamer Michigan. The same captain, the same crew; Jane, the cabin maid was there with her pleasant smile. There were several passengers from Green Bay going to Mackinac Island, for it was payment time. Among the passengers was Mr. Scott, of Green Bay, who once lived at Mackinac Island. Another was Mr. Michael Dousman, he being another that had lived many years on Mackinac Island. His home then being in Milwaukee. When we landed at Mackinac Island the entire beach from Mission House Point to the place where the "Grand" now stands was filled with a row of Indian wigwams. There were Indians wearing their blankets and the women dressed in bright gay colors with their papooses strapped on their backs in their Indian cradles. The cradles were trimmed with gay colored ribbons. Dogs and children were all mixed up together. Many squaws were pounding Indian corn to make soup for their supper. The streets near the water at Mackinac looked very bright in their gay colors. Indian women and their children were strolling and chatting together looking at the bright colored goods, while the men were most of the time walking about the streets wrapped in their white blankets, they talking together in low tones. Perhaps telling about how their grandfathers had met for councils of war at this same place so many years before. The island was just as beautiful as ever. It was early spring time when I saw it last with the straits full of floating ice. Now the grass was green and the trees were in autumn dress with the beautiful evergreens mixed in among the pretty colored leaves of maple and birch. The crisp autumn air gave new life after a hot summer. It had been a busy season with summer visitors and a few had lingered for payment time. MY RETURN TO BEAVER ISLAND. My visit of a month was greatly enjoyed and I returned to Beaver Island, entering school at once. Our winter was a cold one, with heavy ice in the lake, but the next spring we had the steamer Michigan in our harbor on April first. There was still drifting ice, fishing soon began and the summer was a busy one, with many summer visitors. Our island people were very happy not to be disturbed any more by the Mormons or have their property stolen. There were several Irish families that came as soon as the Mormons left, and more soon followed. They bought the land and made themselves homes. Among those that came was our genial friend Capt. Roddy, so well known all over Northern Michigan. He was a true sailor, owning several sailing crafts at different times, also owning a very fine farm on the island. He lived there a number of years. He died leaving his family very comfortable. Many of the people who came to the island bought land and took some of the houses the Mormons had left that were around the harbor and moved them to other locations, so that in a few years the island was changed in its appearance by the buildings being taken away from where they had been. Soon there were enough people to support a church, then a Catholic Priest came, and by subscription a church was built, the Protestants helping. Rev. Father Murray was the first priest stationed there. He was a very social and kind hearted man. After him came Rev. Father Gallagher, a young student just from college. His former home was Philadelphia. He made many improvements to the church building, devoting his whole time to his people. He was a jolly social man and a great entertainer. He passed away after a useful life of thirty-two years service. His remains were taken to his native city, Philadelphia, for interment. THE GIBSON HOUSE. Mr. Robert Gibson and wife came to the island the spring of 1858, buying the property of the old Mormon printing office, converting it into a hotel known ever since as "The Gibson House." Its doors have been open to guests up to the present. Mr. Gibson died some years ago, since which time his widow, Mrs. Julia Gibson, with her family, have continued the business with success. The "King Strang Cottage" has gone to ruin. What little there was left of it after summer visitors had carried away pieces as relics took fire and burned. Capt. Bundy with his gospel ship "Glad Tidings" often came to our harbor and sailing around other parts of the shores and islands in later years holding religious services among the people. THE NURSE'S STORY. Soon after our return to the island after the going away of the Mormons I became acquainted with a lady that had come to the island just a few weeks before Strang was shot. She came to visit her brother. She was a nurse. She told me what a sad time it was to those people when their king was shot. Some would not believe until they saw him. Soon after Strang was carried home the doctor sent a messenger to this lady to come and take charge of the sick room, as no one else could be found capable, all being in such an excited state of mind. She said, "When I reached Strang's home I found him resting under an opiate. His wounds had been dressed. The doctor was sitting beside the bed. I knew him well and he motioned me to a seat. I went across the hall into another room, hearing the sounds of crying and sobbing. There I saw the four wives with several neighbor women all in a sorrowful state of mind. There was one that sat by herself by an open window looking out over the water. She was silent and quiet with a far away look in her eyes. I motioned to the rest to be quiet, as I feared it would disturb the sick man. I went close and spoke to the quiet woman. She was the one called 'Douglas,' the favorite wife. Strang often called her Charley. I told her why I had come, that I had been sent for. She roused herself up, saying, 'Oh yes, now I remember some one is needed in the sick room.' She seemed to be almost in a dream. I said to her, 'This may not be so bad. He may get well.' She shook her head, her lips quivered, then she spoke in low tones to me, saying, 'No, he says himself he can't get well and he wants the doctor to take him away from the island.' She stopped a moment and then went on, 'He wants to go to his wife in Wisconsin. He says he must go. The doctor told him he had better not go, but his mind is made up to go. And I think it is best, but the rest don't think so,' meaning the other three women. She told me where I could find everything I needed. There were soon large crowds gathering about the house, women were wringing their hands and sobbing aloud. The quiet woman went out among them, telling them they must be quiet and not disturb the sick man, but they did not seem to know what she said. They acted as if they were dazed. The doctor went out and explained to them that they must be quiet. Some of them went away, others sat down on the grass, sobbing quietly, seeming almost heartbroken. I was in the room when Strang awoke. The doctor was near him. The first words he spoke were, 'Doctor can I go? Will a boat soon come to take me home to my wife?' His voice was strong. The doctor answered, 'We will think about this later.' 'No doctor I must go, I cannot die here on the island. I must go to my wife and children. I must see her before I die. I can't get well, I know it, and I know she will forgive me.' His voice was pleading. It was hard for the doctor to know just what to do or say to him. I soon went to him with some drink. He looked straight in my face saying, 'Tell the doctor I must go home to my wife and children. I am going to die.' Then after a few moments of quietness he exclaimed, 'If I had only heeded her counsel this would not have happened.' His pleadings never ceased until the doctor said. 'Yes. I will take you.' Such a look of joy came over his face and the great tears started from his eyes. The quiet woman came and took his hand and wiped away the tears, but he seemed not to see her. He repeated several times, 'I am going home to Mary.' His eyes had a far away look and his mind was not dwelling on the daily cares, and he took no interest in anything about the house. He never mentioned anything about the business of the temple, as his only desire was to live until he reached his wife. This quiet woman that seemed so much to him before was nothing to him now. Her sorrow was great but she bore it quietly and helped in the preparations to make him comfortable on his journey, knowing she would never see him again in this life. Four days after he was wounded he was carried on board the steamer. The scene was a sorrowful one; everybody came to see their King who had taught them no harm could come to him. Strang was calm and quiet through it all, for to him they only seemed as passing friends. His thoughts were not of earth and his lips moved often as if in prayer. He stood the journey well, and the kind and loving wife freely forgave him as he died in her arms. He suffered much, but bore it bravely, seeming perfectly satisfied to be at home with his true wife." MARRIED AND KEEPING HOUSE. The light-keeper Mr. Granger, had given up his position as a keeper, Mr. Peter McKinley succeeding him. I was now married to Mr. Van Riper and living very near the light-house. My husband had come from Detroit for his health. After we were married he started a large cooper shop at the Point, employing several men in the summer season. My father had now moved into the "Strang House," as the King's house was always called by the islanders. Up to this time no one had ever lived in it since the King's death. Somehow no one cared to live in it, but father and mother found it very comfortable and pleasant. There were more people coming to the island all the time to settle, buying farms. The "Johnson House" was now taken down and moved on some farm. All the houses between Strang's house and Enoch had been taken down. We found the light-keeper and his daughters very kind neighbors. The two girls and myself were like sisters as time went on. There was no doctor at that time on the island. When anything serious happened the people had a doctor come from Mackinac Island and later from Charlevoix. Our mails came by ice in winter from Mackinac Island, a distance of fifty miles. When our mail carrier came with the pouches full we were like a hungry lot of people, as often we were without mail for a month or six weeks. Work was laid aside until the letters and papers were read, then for several days news was discussed among us. Good news was enjoyed by everybody and sad news was sadness for all. In later years our mail route was changed in winter to Cross Village, distant about twenty-five miles. Both Indians and white men were engaged in carrying it, using dogs with sleds as the mail grew heavier, with more inhabitants coming. Winter was the time for social amusements. We usually had fine ice for skating, which was enjoyed by both old and young, women, as well as men. The merchants laid in a good stock of everything necessary in the fall, but many times people ran short of provisions, then other neighbors divided with them. TRAVELLING BY WATER. In the sixties Charlevoix people came to Beaver Island to do much of their trading, going back and forth in small boats. All travelling had to be done by water. People felt no fear. We were going from island to island in summer time. In those days at Little Traverse, now Harbor Springs, there were just a few white settlers, with one or two stores. In the early fifties Mr. Richard Cooper started a store and another was kept by the "Wendells" of Mackinac Island. Many Mackinac Island people took their families every summer for several years to the Gull islands, that being a fine fishing ground. Thousands of dollars worth of fish were caught there. Beaver Harbor was then the center for trade. Near to reach. "The boats were our carriages, the wind our steeds." Sometimes there were accidents and many were drowned, still people had to live, and their work was on the water most of the time. The winter of 1861 my husband and I went to Milwaukee to spend the winter. Mr. C. R. Wright was elected to the State Legislature at Lansing that winter, his family spending the winter in Fairport, Ohio. We all returned to the island in springtime. My parents had now gone back to Traverse City to live. Frank, my adopted brother, had enlisted as a drummer boy at the beginning of the Civil War. OUR INDIAN SCHOOL AT GARDEN ISLAND. In July of 1862 my husband was appointed as a Government school teacher to the Indians at Garden Island. The school was a large one as there was a large band of Indians. Our school continued for two years, then was discontinued for several years before another teacher was sent among them. That two years was a busy life for us both. The Government furnished seeds of all kinds for their gardens, flower seeds as well to beautify their homes. We were expected to teach them how to plant and cultivate their gardens and farms. They learned rapidly to make their gardens, to plant corn and vegetables, but these little flower seeds, they could not manage them. Chief Peain was a very social, intelligent man. He watched the process of making the flower beds and the putting in of the small seeds. Then he said, "Too much work for Indian." He then took many of the boys and girls with some of the older ones to help clearing off three or four acres of land, put a brush fence around it, they then took the flower seeds of the different kinds, sowing them like grain and raked them in. Well, such a flower garden was never seen! There was every flower in the catalogue growing up together, and never were flowers enjoyed as those Indians enjoyed that flower garden. Every day at all hours could be seen both old and young going out to look at the bright flowers. Old grandmothers with the little grand children would sit in the shade near the flowers and work the pretty beads on the deerskin moccasins while the children played and amused themselves. As soon as school was over then the race began for the flower garden. And it was a pleasure to us to see them so happy. It was called "The Chief's Garden." He was greatly pleased with the bright flowers, and had us write a letter of thanks to the Indian agent for him. We always had several friends visiting us from Milwaukee and other cities, which made the time seem all too short. I often look back to that two years of my life and feel that my time was not wasted. WENTWORTH'S VISIT TO HIS ISLAND HOME. Soon after I was married Alexander Wentworth, one of the men that shot Strang, boarded with us for several weeks. He came back to the island to visit and see how things were prospering. He was a fine looking and intelligent man, very quiet in his manner. We had several other boarders at the same time, people who came to see King Strang's Island. Alec, as they always called him, was their guide to show them the best fishing streams and take them to hunt ducks and wild pigeons. I often talked with Wentworth about the shooting of Strang, asking him if he had any regrets about what he had done. He said, "I have never yet regretted what I did. The Mormon life was bad, and there was no good in it as I can see and I would not live it over again for anything." The place he liked to go best was to little Font Lake to the "Johnson House," his wife's old "Island Home." This had been the second season he came. After that he never came again and we never heard from him any more. MY HUSBAND APPOINTED LIGHT-KEEPER. The winter of 1865 we spent a very pleasant winter in Northport, the next winter in Charlevoix, where we had built us a new home on Bridge street. We sold and returned again to the island, engaging in the fishing business quite extensively for a few years. In August of 1869 Mr. Peter McKinley resigned his position as light-keeper, my husband being appointed in his place. Then began a new life, other business was discontinued and all our time was devoted to the care of the light. In the spring of 1870 a large force of men came with material to build a new tower and repair the dwelling, adding a new brick kitchen. Mr. Newton with his two sons had charge of the work. A new fourth order lens was placed in the new tower and the color of the light changed from white to red. These improvements were a great addition to the station from what it had been. Our tower was built round with a winding stairs of iron steps. My husband having now very poor health I took charge of the care of the lamps; and the beautiful lens in the tower was my especial care. On stormy nights I watched the light that no accident might happen. We burned the lard oil, which needed great care, especially in cold weather, when the oil would congeal and fail to flow fast enough to the wicks. In long nights the lamps had to be trimmed twice each night, and sometimes oftener. At such times the light needed careful watching. From the first the work had a fascination for me. I loved the water, having always been near it, and I loved to stand in the tower and watch the great rolling waves chasing and tumbling in upon the shore. It was hard to tell when it was loveliest. Whether in its quiet moods or in a raging foam. VESSELS SEEKING SHELTER FROM THE STORMS. My three brothers were then sailing, and how glad I felt that their eyes might catch the bright rays of our light shining out over the waste of waters on a dark stormy night. Many nights when a gale came on we could hear the flapping of sails and the captain shouting orders as the vessels passed our point into the harbor, seeking shelter from the storm. Sometimes we could count fifty and sixty vessels anchored in our harbor, reaching quite a distance outside the point, as there was not room for so many inside. They lay so close they almost touched at times. At night our harbor looked like a little city with its many lights. It was a pleasant sound to hear all those sailors' voices singing as they raised the anchors in the early morning. With weather fair and white sails set the ships went gliding out so gracefully to their far away ports. My brothers were sometimes on those ships. Many captains carried their families on board with them during the warm weather. Then what a pleasure to see the children and hear their sweet voices in song in the twilight hours. Then again when they came on shore for a race on land, or taking their little baskets went out to pick the wild strawberries. All these things made life the more pleasant and cheerful. DEATH OF MY HUSBAND, THE LIGHT-KEEPER. Life seemed very bright in our light house beside the sea. One dark and stormy night we heard the flapping of sails and saw the lights flashing in the darkness. The ship was in distress. After a hard struggle she reached the harbor and was leaking so badly she sank. My husband in his efforts to assist them lost his life. He was drowned with a companion, the first mate of the schooner "Thomas Howland." The bodies were never recovered, and only those who have passed through the same know what a sorrow it is to lose your loved one by drowning and not be able to recover the remains. It is a sorrow that never ends through life. MY APPOINTMENT AS LIGHT-KEEPER. Life to me then seemed darker than the midnight storm that raged for three days upon the deep, dark waters. I was weak from sorrow, but realized that though the life that was dearest to me had gone, yet there were others out on the dark and treacherous waters who needed to catch the rays of the shining light from my light-house tower. Nothing could rouse me but that thought, then all my life and energy was given to the work which now seemed was given me to do. The light-house was the only home I had and I was glad and willing to do my best in the service. My appointment came in a few weeks after, and since that time I have tried faithfully to perform my duty as a light keeper. At first I felt almost afraid to assume so great a responsibility, knowing it all required watchful care and strength, with many sleepless nights. I now felt a deeper interest in our sailors' lives than ever before, and I longed to do something for humanity's sake, as well as earn my own living, having an aged mother dependent upon me for a home. My father had passed beyond. Sorrows came thick and fast upon me. Two brothers and three nephews had found graves beneath the deep waters, but mine was not the only sorrow. Others around me were losing their loved ones on the stormy deep and it seemed to me there was all the more need that the lamps in our light-house towers should be kept brightly burning. Let our lamps be brightly burning For our brothers out at sea-- Then their ships are soon returning, Oh! how glad our hearts will be. There are many that have left us, Never more will they return; Left our hearts with sorrows aching, Still our lamps must brightly burn. TRIBUTE TO THE SAILORS. Oh sailor boy, sailor boy, sailor boy true! The lamps in our towers are lighted for you. Though the sea may be raging your hearts will not fail; You'll ride through the rolling foam not fearing the gale. And God in his mercy will lead you aright. As you watch the light-house with lamps burning bright. The wind your lullaby, as the raging seas foam; Oh sailor boy, sailor boy, we welcome you home. Oh sailor boy, sailor boy, sailor boy true! Your dear darling mother is praying for you; Your sweet bride is weeping as her vigil she keeps, Not knowing your ship has gone down into the deep. As she walks on the shore, her eyes out to sea, "Oh husband, my sailor boy, come back to me!" The wild waves dash up at her feet in a foam, They answer, "Your sailor boy no more can come home." In sorrow she kneels on that wave-beaten shore, "Shall I never, see my dear sailor boy more?" The waves whisper softly, their low moaning sound, "You'll meet your dear sailor boy, in Heaven he's crowned." LIGHT-KEEPERS AND THEIR WORK. Our light keepers many times live in isolated places, out on rocks and shoals far away from land and neighbors, shut off from social pleasures. In many places there can be no women and children about to cheer and gladden their lonely lives. There is no sound but the cry of the sea gulls soaring about or the beating of the restless waters, yet their lives are given to their work. As the sailor loves his ship so the light-keeper loves his light-house. Where there are three or four keepers at one station they manage to make the time pass more pleasantly. They must in many cases be sailors as well as light-keepers, as it requires both skill and courage to manage their boats in sailing back and forth between their lights and the mainland, where mail, provisions and other necessaries are procured for their comforts. Often they are drowned in making these trips. The passing of the ships near their stations are like so many old friends to them. They learn to love the passing boats and vessels, and it is a pleasure to know our lights cheer and gladden the hearts of the sailors as the waves run high and the wild winds blow on dark, stormy nights. May the hearts of the light-keepers, as well as the life savers in the life saving service along the great lakes and coasts, be strengthened and cheered in the grand and noble work. As we lie in our beds so snugly and warm. The sailors are on the sea battling the storm. As the sailors are tramping their decks in the midnight hours, We are trimming our lamps in our light-house towers. GALES ON OUR LAKES. There were many wrecks towed into our harbor, where they were left until repaired enough to be taken to dry docks in cities. Sometimes in spring and fall the canvas would be nearly all torn off a schooner in the terrible gales which swept the lakes, many of which I have been out in, in my trips on the lakes and among the islands. One of our pioneers, Capt. Robert Roe, of Buffalo, N. Y., had settled on South Fox Island in 1859. He put out a dock, built a comfortable house, and bought the land the Mormons had occupied. He farmed, and furnished cord wood to lake steamers for many years. Many were the gales he sailed through in his trips passing from the island to main land. His brother was keeper of the light-house several years at South Fox Island. STEAMER "BADGER STATE." Of all the many steamers that came to our harbor as the years passed on, and there were many, the "Badger State" of the Union Line of Buffalo, N. Y., gave us the longest service, running for ten years into Beaver Harbor, never once missing a trip and most always on time. Capt. Alexander Clark was master. No matter what the weather might be, how heavy the gale, the good ship "Badger State" never failed us. Thousands of barrels of fish were shipped on her to city markets, bringing the merchants' goods and merchandise. She also carried our summer mails and being a popular boat was always filled with passengers. From the spring of 1873 to the summer of 1883 the "Badger State" was a faithful friend. No one but those who reside on an island can appreciate the steamboat service or what it means to the people. We learn to love the boats, the sound of the whistle even in the midnight hours was music in our ears and brought cheer and comfort to our hearts. CAPT. E. A. BOUCHARD. Capt. E. A. Bouchard, of Mackinac Island, commanded several steamers around the lakes and islands of Northern Michigan and Green Bay. Steamers Passaic and Canisteo of the Green Bay line and the Grace Dormer, which burned in our harbor, where one man was burned and the captain and his wife had a narrow escape with their lives. In the early days Capt. E. A. Bouchard sailed a small steamboat called the "Islander," and oftentimes when we saw the craft coming it looked as though it might be one of the small islands broke loose from its moorings floating along the water. And it really seemed the captain loved his little craft, for his face always wore a pleasant smile when he greeted us. It mattered not for the "Islander's" beauty, she brought our mail and many friends, who came to enjoy a summer vacation on our beautiful island. In the sixties we had the steamers Galena, Capt. Stelle, master; Queen of the Lakes, Capt. Lewis Crarey, master; Mayflower, Capt. Woodruff, master; S. D. Caldwell, Capt. Hunt, master; Fountain City, Capt. Penney, master; Dean Richmond, Cuyahoga, Norton, and many others. In the year 1883 steamers Lawrence and Champlain made regular trips until replaced by the newer and larger boats of the Northern Michigan Line. OLD NEIGHBORS LEAVING THE ISLAND. About the year 1876 Mr. James Dormer, who had done an extensive business at the Point, retired and went to his home in Buffalo, N. Y., renting his property to Mr. John Day of Green Bay, Wis. Later Mr. C. R. Wright and son, also one of the old pioneers of the island who had carried on the fish business so many years, sold his dock property and store building, moving to Harbor Springs, still continuing in the dry goods business. About that time others of our island people moved to the main land, settling in different parts, making new homes. Several of the young men filling responsible positions as captains, mates and clerks on the lake steamers, and several of the young women being trained nurses in city hospitals. I now married again, still holding my position as light-keeper. Since my marriage my official title has been Mrs. Daniel Williams. Having a desire to change my residence from the island to the mainland I made the request to be changed to a mainland light station. I was soon transferred to the Little Traverse light-station at Harbor Springs, Mich. The light-house just finished, the lamp being lighted the first time September 25th, 1884. The light-station is situated on the extreme end of Harbor Point, at the entrance of Little Traverse harbor. SAD THOUGHTS ON LEAVING MY ISLAND HOME. Preparations were made, goods were packed, the steamer "Grace Barker" with Capt. Walter Chrysler as master, had come to take us to our new home. So often before had I left the island, passing several winters in other parts, but always returning again, and happy to get back to my neighbors and pleasant island home, with its fresh, pure air. But now I knew this was different. There would be no more coming back to live, this time was to be the last. The dear old island and I must part. I had always thought it beautiful in the many years I had called it my home; but never before had I realized what it had been to me until now. I was leaving, perhaps never more to return. Recollections came of my childhood days when free from care and knowing no sorrow, I had wandered through the pleasant paths strewn with flowers, sending their sweet perfume upon the air, as my brothers had so often taken me with them on their hunts; and the beautiful white beach where the blue waters came rolling in where so often we had wandered together, chasing the waves as they came tumbling in upon us, or as we paddled about the shores in our canoes, and where I so often had watched to see their white sails returning to land when I had not gone with them upon the water. As all these thoughts came passing through my mind I wondered if I could leave all these memories behind, or could I carry them away to the new home, the new land as it almost seemed. Though our family was broken and no more could we gather around the hearth at evening time, some had passed over into the beyond, yet there was no place on earth where we all seemed so close together as on the island shores. We had passed through many storms, both mental and physical, but had felt the mighty power of him who rules all things to give us peace and strength. And the "light-house!" That had been my home so many years, I loved the very bricks within its walls. Under its roof I had passed many happy years as well as some sorrowful ones. It was filled with hallowed memories. Then came the separation from the friends and neighbors. Could their places ever be filled? The sun shone bright, the day was fair as we stepped upon our steamer that was to bear us away from our island home. As we steamed so fast away, we looked back to watch its white shores with beautiful green trees in the background and the pretty white tower and dwelling of our light-house, which soon could be seen no more only in sad, sweet memories. Just a few hours passed when we steamed into Little Traverse Harbor, and the "red light," just like the one we had left, was flashing its rays over the waters of Little Traverse Bay for the first time. The water was calm and still. The "red light" shone deep into the quiet waters, and many eyes were watching the bright rays from the light-house tower, and the wish of their hearts had been gratified in having a light house on Harbor Point to guide steamers and vessels into the harbor. The evening was clear and the picture was a lovely one as we rounded the point so near the light. Some passengers said to me. "Here is your home. Don't you know the red light is giving you a welcome?" Yes, it was all one's heart could wish, yet I felt there was another I had left in the old home that was now just a little more dear to my heart. IN THE NEW HOME. We were met by friends and taken to their home for the night. Next morning we drove through the resort grounds to "Harbor Point Light House," as it is known by the land people, but to the mariner it is "Little Traverse Light House." We were soon at work putting our house in order, and the beautiful lens in the tower seemed to be appealing to me for care and polishing, which I could not resist, and since that time I have given my best efforts to keep my light shining from the light-house tower. Many old-time friends came to see us in our new home on Harbor Point, and though we greatly missed our island home and island neighbors, we soon felt an interest in our new surroundings. What I missed here most was not to see the passing ships and steamers, as they were constantly passing where we could see them from the island. There were a number of steamers, both large and small, running on our bay. Steamers City of Grand Rapids, T. S. Faxton, both owned by Mr. Hannah at Traverse City, that ran as far as Mackinac Island, steamer Van Raalte, owned by Mr. Charles Caskey of Harbor Springs. She was put on the Manistique route, calling at St. James, carrying the mail, with Capt. E. A. Bouchard as master; Clara Belle, another small steamer, with several tugs. Northern Michigan line was Lawrence, Champlain, City of Petoskey, and City of Charlevoix. At this writing the same company have the Kansas, and the two staunch new steamers, Illinois and Missouri. We also have the large passenger S. S. Manitou with Steamer Northland, and the Hart line boats of Green Bay. [Illustration: LITTLE TRAVERSE LIGHT HOUSE, AT HARBOR POINT MICHIGAN] VISITING AT TRAVERSE CITY. Since coming to mainland I have visited my old Traverse City home. There I met many friends of my childhood days, my teacher among the rest, with her sister Agnes. For a couple of weeks I was entertained by my old friends, Mr. and Mrs. H. D. Campbell and family. While there I visited all the old haunts and located the spot where the little log school house had stood, and the crooked tree which we school children loved so much to climb into and sit while our companions played about among the green pines and oaks. I strolled around to Bryant's where the road turns off to Old Mission. The old Bryant home looked just the same, nestling among the green trees, as in the years of long ago. Close beside it was the beautiful home of my school days' friend, Mrs. Frank Brush, where I was very cordially entertained by herself and family. I visited with my old friends in their handsome country home, Mr. and Mrs. J. K. Gunton, then around the bay to Greilick's. It seemed but yesterday since I had left it, and yet I missed so many of the old familiar faces. There was much sadness mixed in with the pleasure of meeting with old friends. The city had changed, no traces were left of my old home. The mill pond was filled in and streets and buildings were in its place. Strangers were in the places where once we children had run our races down the car track to the dock. The house where I had last visited my father, had been removed and another built in its place, but the little gurgling brook was still singing its cheerful songs and the flowers were blooming on its mossy banks. The beautiful forest trees had been cut down and a city was made where once the wild strawberries and June roses grew, even the Company's garden where we school children used to go and ride the horses around the field, was all changed into a city. While there I found where my three school friends were, the Rice girls. I had thought them dead, but happy was the meeting after thirty-six years of separation, and every summer since they never fail to make a little visit to the light-house, where we again live over the old days. Although there are silvery threads among the gold of our hair, we feel our hearts are young when speaking of the old school days. Since I left my island home I have never returned but once. The short time I was there were precious hours to me, and though I cannot go I so often see it in memory as it was when nature had put on her most lovely garments of green; when June roses were in bloom filling the air with fragrance with the friends of my younger days. Such pictures can never fade from memory. I always feel a deep interest in the prosperity and welfare of the island people. My present surroundings are all that could be wished for, and the light-house on Harbor Point is the place that is dearest to me. A few of the old pioneers of the island are Capt. Manus Bonnar, who owns and runs the Hotel Beaver; Mr. and Mrs. James Dunlevey have a fine, large dry goods store; Mr. James McCann has another with general merchandise; Mr. William Gallagher is the pioneer pound-net fisherman of the island; Mr. William Boyle and several others are in business. Several outside people have invested in land and in the near future expect to have a resort with daily boats running to main land in the summer months. No more healthful place can be found for rest and recreation than the fair and beautiful Beaver Island. RESORTS AROUND LITTLE TRAVERSE BAY The growth of many resorts around little Traverse Bay have been wonderful since my coming to Harbor Point light-house. Bay View with its summer schools of music, paintings and works of art, with its splendid gospel teachings and quiet restful places where people come to rest the tired brain from a busy city life. It is an ideal place for summer rest. Petoskey is a beautiful little city built upon a hillside. It has many advantages of pure air, beautiful views of the water on the bay and Lake Michigan. With its boats and railroads nothing more is needed for comfort. Roaring Brook, a picturesque spot of nature which must be seen to be appreciated. One must listen to the roaring of the brook to understand the meaning of the gurgling sound. One never tires in rambling about through the quiet, shady, green mossy nooks where the birds sing sweetly among the cedar trees. Wequetonsing, how fair to look upon. With its handsome cottages, green lawns, flowing water clear as crystal. Surely no drink can be sweeter than this pure water! It has a beautiful view of the bay, with Petoskey showing so prettily across the waters, and the light-house point with its green trees making delightful scenery for the eyes to rest upon. Then the pretty town of Harbor Springs nestling so near the high bluff with its many pretty buildings on the heights from which the view is perfect. On clear days Fox Islands and Beaver Island can be plainly seen. And beautiful Charlevoix. Her natural beauties with works of man have made her fair to look upon. I love to remember the beautiful scenery as I saw it when a child, with its lovely forest trees growing down to the water's edge, wild birds warbling in the branches, wild ducks swimming upon the quiet, calm waters of little Round Lake. There are many other resorts scattered all about the bays and shores where people find rest and strength. Last, but not least, is beautiful Harbor Point. A narrow point of land which helps to form the harbor with water on both sides and a heavy growth of trees of many different kinds making lovely, natural, shady parks, with many fine summer homes and beautiful drives. On the end of the Point stands the lighthouse with its red light flashing out at night over the waters, looking like a great red ruby set with diamonds as the electric lights are shining around the bay and harbor. What more is needed of nature's beauty to make the picture complete? The sun has sunk in the west, leaving the sky all purple and pink. The moon, just risen, sheds her soft, mellow light over the earth; all nature is resting. The birds are in their nests, the whip-poor-will has ceased her plaintive notes, the sea gulls are soaring away to their nightly rest. No sound is heard save the soft, low murmurings of the waves upon the shore. [Illustration: _FINIS._] * * * * * Transcriber's Corrections Following is a list of significant typographical errors that have been corrected. - Page 14, "morroco" changed to "morocco" (little red morocco shoes). - Page 19, "is" changed to "its" (from its tower). - Page 27, "cant'" changed to "can't" (Me can't stay). - Page 29, "swoolen" changed to "swollen" (still badly swollen). - Page 31, "you" changed to "your" (your mother on my back). - Page 34, "to" added (happened to grandpa). - Page 83, "and" added (and also held their yearly feasts). - Page 88, "it" added (it has gone to decay). - Page 136, "somthing" changed to "something" (There was always something). - Page 178, "langauge" changed to "language" (her own language again). - Page 194, "disapointed" changed to "disapointed" (we were disappointed). 
36486	----	THE CITY OF THE MORMONS; OR, THREE DAYS AT NAUVOO, IN 1842. BY THE REV. HENRY CASWALL, M.A. AUTHOR OF "AMERICA AND THE AMERICAN CHURCH," AND PROFESSOR OF DIVINITY IN KEMPER COLLEGE, ST. LOUIS, MISSOURI. LONDON: PRINTED FOR J. G. F. & J. RIVINGTON, ST. PAUL'S CHURCH YARD, AND WATERLOO PLACE, PALL MALL: & SOLD BY W. GRAPEL, LIVERPOOL. 1842. O merciful God, who hast made all men, and hatest nothing that thou hast made: have mercy upon all Jews, Turks, Infidels, and HERETICS, and take from them all ignorance, hardness of heart, and contempt of thy word; and so fetch them home, blessed Lord, TO THY FLOCK, that they may be saved among the remnant of true Israelites, and be made one fold under one Shepherd, Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, world without end. A M E N. PREFACE. The following narrative, the result of a few weeks' leisure on shipboard, is presented to the Christian public, with a deep sense, on the Author's part, of the iniquity of an imposture, which, under the name of religion, is spreading extensively in America and in Great Britain. Mormonism needs but to be seen in its true light to be hated; and if the following pages, consisting almost exclusively of the personal testimony of the Author, should assist in awakening public indignation against a cruel delusion and a preposterous heresy, he will consider himself amply rewarded. A History of Mormonism, from its commencement to the present time, may perhaps form the subject of a future publication. _Liverpool, June 19, 1842._ THE CITY OF THE MORMONS, _&c._ The rise and progress of a new religion afford a subject of the highest interest to the philosophical observer. Under these circumstances human nature may be seen in a novel aspect. We behold the mind grasping at an ideal form of perfection, exulting in the imaginary possession of revelations, and rejoicing in its fancied intercourse with the Supreme Being. A new religion must, of necessity, be regarded by Christians as a mere imposture. Painful, however, as it is to contemplate our fellow-beings deceiving and deceived, it is instructive, on the one hand, to watch the demeanour of those who have succeeded in establishing a spiritual dominion, and, on the other hand, to notice the conduct of those who believe themselves surrounded by the full blaze of prophecy and miracle. Nor is the growth of a new religion a subject merely of philosophical curiosity. In a historical point of view it is worthy of all the light which careful investigation can bestow. The cause of truth imperatively demands that the progress of error should be diligently noted. How gladly should we receive the testimony of one who had been a witness of the early growth of the religion of Mahomet! How highly should we esteem an authentic account of the process by which the corrupt Christian of the seventh century was gradually alienated from the faith of his fathers, and induced to accept as divine the "revelations" of the Arabian impostor! To give such a testimony, to describe such a process, is within the power of the traveller at the present day. In Western America, amid countless forms of schism, a new religion has arisen, as if in punishment for the sins of Christendom. Like Mahometanism, it possesses many features in common with the religion of Christ. It professes to admit the inspiration of the Old and New Testaments, it even acknowledges the Trinity, the Atonement and Divinity of the Messiah. But it has cast away that Church which Christ erected upon the foundation of Apostles and Prophets, and has substituted a false church in its stead. It has introduced a new book as a depository of the revelations of God, which in practice has almost superseded the sacred Scriptures. It teaches men to regard a profane and ignorant impostor as a special prophet of the Almighty, and to consider themselves as saints while in the practice of impiety. It robs them sometimes of their substance, and too often of their honesty; and finally sends them, beneath a shade of deep spiritual darkness, into the presence of that God of truth whose holy faith they have denied. At the first preaching of Mormonism, sensible and religious persons, both in Europe and in America, rather ridiculed than seriously opposed it. They imagined it to be an absurd delusion, which would shortly overturn itself. But system and discipline, almost equal to those of Rome, have been brought to its aid. What was at first crude and undigested, has been gradually reduced to shape and proportion. At the present moment Mormonism numbers more than a hundred thousand adherents, a large portion of whom are natives of Christian and enlightened England. The immediate cause of my visit to Nauvoo was the following. Early in April, 1842, business took me to St. Louis, a city of thirty thousand inhabitants, situated on the western bank of the Mississippi, from which Kemper College is six miles distant. Curiosity led me to the river's side, where about forty steam-boats were busily engaged in receiving or discharging their various cargoes. The spectacle was truly exciting. The landing-place (or _levée_, as it is denominated) was literally swarming with life. Here a ponderous consignment of lead had arrived from Galena, four hundred miles to the north, and the crew were piling it upon the shore in regular and well-constructed layers. There a quantity of ploughs, scythes, and other agricultural implements, crowded the decks of a steamer which had just finished a westward voyage of fourteen hundred miles from Pittsburg. In another place, a vessel that had descended the rapid current of the Missouri for many hundred miles in an easterly direction, was landing pork and other produce of the fertile West; while farther down a large steam-boat from New Orleans, crowded with passengers from the South, having completed her voyage of twelve hundred miles, was blowing off the steam from her high pressure engines with a noise like thunder. Desiring to know something respecting the passengers in the last boat, I proceeded on board; and as soon as the stoppage of the steam permitted me to be heard, I inquired of the clerk of the boat how many persons he had brought from New Orleans. "Plenty of live stock," was his reply, "plenty of live stock; we have three hundred English emigrants, all on their way to join Joe Smith, the prophet at Nauvoo." I walked into that portion of the vessel appropriated to the poorer class of travellers, and here I beheld my unfortunate countrymen crowded together in a most comfortless manner. I addressed myself to some of them, and found that they were from the neighbourhood of Preston in Lancashire. They were decent-looking people, and by no means of the lowest class. I took the liberty of questioning them respecting their plans, and found that they were indeed the dupes of the missionaries of Mormonism. I begged them to be on their guard, and suggested to them the importance of not committing themselves and their property to a person who had long been known in that country as a deceiver. They were, however, bent upon completing the journey which they had designed, and although they civilly listened to my statements, they professed to be guided in reference to the prophet by that perverted precept of Scripture; "Prove all things, hold fast that which is good." From this moment I determined to visit the stronghold of the new religion, and to obtain, if possible, an interview with the prophet himself. Accordingly, on Friday evening, April 15th, I embarked on board the fine steamer "Republic," bound, as her advertisement assured me, "for Galena, Dubuque, and Prairie du Chien." I had laid aside my clerical apparel, and had assumed a dress in which there was little probability of my being recognized as a "minister of the Gentiles." In order to test the scholarship of the prophet, I had further provided myself with an ancient Greek manuscript of the Psalter written upon parchment, and probably about six hundred years old. Shortly after six o'clock our paddles were in motion, and we were stemming the rapid current of the "Father of waters," while the booming of our high-pressure engine re-echoed from the buildings and the woods along the shore. The passengers were principally emigrants from the eastern states, on their way to the new settlements in Iowa and Wisconsin. Those in the cabin were so numerous, that our long supper-table was three times replenished at our evening meal; while a still greater number crowded the apartments of the deck passengers. During the night we passed the confluence of the Missouri and the Mississippi, and in the morning we were pushing our way through the comparatively clear waters, and along the woody banks of the Upper Mississippi. Occasionally we passed a small village, and two or three times during the day we landed at some rising town; but generally the scene was one in which nature enjoyed undisturbed repose. The river was high from frequent rains in the upper country, and its surface was about one foot lower than the top of the verdant banks. Our cabin windows were frequently brushed by the branches and clustering foliage of the cotton-wood trees; the sugar-maple, and the sycamore, were putting forth their early leaves at a short distance in the background, and one dense mass of heavy timber covered the picturesque bluffs to their very summit. The day was pleasant, and I sat almost constantly upon the highest or "hurricane" deck, enjoying a fine prospect of the noble river and its shores. During the following night we continued our ascending course, and early on Sunday morning we were at the foot of the "Des Moines Rapids," with Illinois on the right hand, and Iowa on the left. The rapids prevent the passage of steam-boats during the greater part of the year, on account of the shallowness of the water and the strength of the current. As the river was now full, we experienced no difficulty, and slowly made our way against a stream running perhaps seven miles an hour. The Mississippi is here about a mile and a half in width, and forms a beautiful curve. On the western side were a number of new houses with gardens neatly fenced, and occupied, I was told, by Mormon emigrants who had recently arrived. Farther onward the bluffs of Iowa rose boldly from the water's edge, while on the Illinois or eastern side, as the steamer gradually came round the curve, the Mormon city opened upon my view. At length, Nauvoo in all its "latter-day glory" lay before me. The landing-place being difficult of access from the rapidity of the current, the steamer took me to Montrose immediately opposite, and touching for a moment, while I stepped on shore, in the next moment was again ploughing the descending waters. Here I was in Iowa, two hundred and thirty miles from St. Louis, fifteen hundred miles from the mouth of the majestic river before me, and two thousand miles west of New York by the ordinary course of travel. It was nine o'clock on Sunday morning; the sun was shining brightly, as usual in this region, and a strong breeze had raised a moderate swell on the face of the stream. No ferryman was to be found, and for a few minutes it was a problem how I should cross to Nauvoo. The problem was soon solved by the appearance of a long and narrow canoe, hewed from the trunk of a tree, and lying close to the bank. In this doubtful-looking craft, thirteen Mormons on their way to the meeting in Nauvoo, proceeded to take their seats. At my request they accommodated me with a place, and shortly afterwards pushed from the shore, and put their paddles in motion. They worked their way with some difficulty, until they reached two islands near the middle of the river. Between these there was no swell, and little wind; but the current ran against us through a narrow passage with the rapidity of a mill-race. Here I thought we should be effectually baffled, and more than once the canoe seemed to yield to the stream. At length the stout sinews of the Mormons prevailed, and we were again in open water. After labouring hard for more than half an hour we safely landed at Nauvoo. The situation of the place is rather striking. Above the curve of the Des Moines rapids the Mississippi makes another curve almost semicircular towards the east. The ground included within the semicircle is level, and upon this site the city has been laid out. The streets extend across the semicircle east and west, being limited at each extremity by the river. These streets are intersected at right angles by others, which, running northward to the river, are bounded on the south by a rising ground, on the summit of which the temple is in the course of erection. It was to this last-mentioned spot that with my companions I directed my steps. Having ascended the hill, I found myself close to a large unfinished stone building, the walls of which had advanced eight or ten feet above the ground. This was the Temple. The view of the winding Mississippi from this elevation was truly grand, and the whole of the lower part of the town was distinctly seen. I was informed by my companions that the population of Nauvoo was about ten thousand; but subsequent inquiry led me to place the estimate three or four thousand lower. The temple being unfinished, about half-past ten o'clock a congregation of perhaps two thousand persons assembled in a grove, within a short distance of the sanctuary. Their appearance was quite respectable, and fully equal to that of dissenting meetings generally in the western country. Many grey-headed old men were there, and many well-dressed females. I perceived numerous groups of the peasantry of old England; their sturdy forms, their clear complexions, and their heavy movements, strongly contrasting with the slight figure, the sallow visage, and the elastic step of the American. There, too, were the bright and innocent looks of little children, who, born among the privileges of England's Church, baptized with her consecrated waters, and taught to lisp her prayers and repeat her catechism, had now been led into this den of heresy, to listen to the ravings of a false prophet, and to imbibe the principles of a semi-pagan delusion. The officiating elders not having yet arrived, the congregation listened for some time to the performances of a choir of men and women, directed by one who appeared to be a professional singing-master. At length two elders came forward, and ascended a platform rudely constructed of planks and logs. One wore a blue coat, and his companion, a stout intemperate-looking man, appeared in a thick jacket of green baize. He in the blue coat gave out a hymn, which was sung, but with little spirit, by the congregation, all standing. He then made a few common-place remarks on the nature of prayer; after which, leaning forward on a railing in front of the platform, he began to pray. Having dwelt for a few minutes on the character and perfections of the Almighty, he proceeded in the following strain:-- "We thank thee, O Lord, that thou hast in these latter days restored the gifts of prophecy, of revelation, of great signs and wonders, as in the days of old. We thank Thee that, as thou didst formerly raise up thy servant Joseph to deliver his brethren in Egypt, so Thou hast now raised up another Joseph to save his brethren from bondage to sectarian delusion, and to bring them into this great and good land, a land flowing with milk and honey, which is the glory of all lands, and which Thou didst promise to be an inheritance for the seed of Jacob for ever-more. We pray for thy servant and prophet Joseph, that Thou wouldest bless him and prosper him, that although the archers have sorely grieved him, and shot at him, and hated him, his bow may abide in strength, and the arms of his hands may be made strong by the hands of the mighty God of Jacob. We pray also for thy holy temple, that the nations of the earth may bring gold and incense, that the sons of strangers may build up its walls, and fly to it as a cloud, and as doves to their windows. We pray Thee also to hasten the ingathering of thy people, every man to his heritage and every man to his land. We pray that as thou hast set up this place as an ensign for the nations, so Thou wouldest continue to assemble here the outcasts, and gather together the dispersed from the four corners of the earth. May every valley be exalted, and every mountain and hill be made low, and the crooked places straight, and the rough places plain, and may the glory of the Lord be revealed and all flesh see it together! Bring thy sons from far, and thy daughters from the ends of the earth, and let them bring their silver and their gold with them." Thus he proceeded for perhaps half an hour, after which he sat down, and the elder in green baize, having thrown aside his jacket,--for the heat of the sun was now considerable,--commenced a discourse. He began by stating the importance of forming correct views of the character of God. People were generally content with certain preconceived views on this subject derived from tradition. These views were for the most part incorrect. The common opinion respecting God made him an unjust God, a partial God, a cruel God, a God worthy only of hatred; in fact, "the greatest devil in the universe." Thus also people in general had been "traditioned" to suppose that divine revelation was confined to the old-fashioned book called the Bible, a book principally written in Asia, by Jews, and suited to particular circumstances and particular classes. On the other hand, they supposed that this vast continent of America had been destitute of all revelation for five thousand years, until Columbus discovered it, and "the good, pious, precise Puritans brought over with them, some two hundred years since, that precious old book called the Bible." Now God had promised to judge all men without respect of persons. If, therefore, the American aborigines had never received a revelation, and were yet to be judged together with the Jews and the Christians, God was most horribly unjust; and he, for his part, would never love such a God; he could only hate him. He said there was a verse somewhere in the Bible, he could not tell where, as he was "a bad hand at quoting," but he thought it was in the Revelation. "If it's not there," he said, "read the whole book through, and you'll find it, I guess, somewhere. I hav'n't a Bible with me, I left mine at home, as it ain't necessary." Now this verse, he proceeded to observe, stated that Christ had redeemed men by his blood out of _every_ kindred, and tongue, and people, and nation; and had made them unto God kings and priests. But in America there were the ruins of vast cities, and wonderful edifices, which proved that great and civilized nations had existed on this continent. If the Bible was true, therefore, God must have had priests and kings among those nations, and numbers of them must have been redeemed by the blood of Christ. Revelations from God must consequently have been granted to them. The Old and New Testaments were therefore only portions of the revelations of God, and not a complete revelation, nor were they designed to be so. "Am I to believe," said he, "that God would cast me or any body else into hell, without giving me a revelation?" God now revealed Himself in America just as truly as he had ever done in Asia. The present congregation lived in the midst of wonders and signs equal to those mentioned in the Bible, and they had the blessing of revelation mainly through the medium of that chosen servant of God, Joseph Smith. The Gentiles often came to Nauvoo to look at the prophet Joseph--old Joe, as they profanely termed him--and to see what he was doing; but many who came to laugh remained to pray, and soon the kings and nobles of the earth would count it a privilege to come to Nauvoo and behold the great work of the Lord in these latter days. "The work of God is prospering," he said, "in England, Ireland, Scotland, and Wales; in Australia, and at the Cape of Good Hope, in the East and West Indies, in Palestine, in Africa, and throughout America, thousands and tens of thousands are getting converted by our preachers, are baptized for the remission of sins, and are selling off all they have that they may come to Nauvoo. The great and glorious work has begun, and I defy all earth and hell to stop it." A hymn was now sung; and afterwards a tall, thin, New-England Yankee, with a strong nasal twang and provincial accent, rose up, and leaning forward on the railing, spoke for half an hour with great volubility. He said that his office required him to speak of business. They were all aware that God had by special revelation appointed a committee of four persons, and had required them to build a house unto his name, such a one as his servant, Joseph, should show them. That the said house should be called the "Nauvoo House," and should be for a house of boarding: that the kings and nobles of the earth, and all weary travellers, might lodge therein, while they should contemplate the word of the Lord, and the corner-stone, which He had appointed for Zion. That in this house the Lord had said that there should be reserved a suite of rooms for his servant Joseph, and his seed after him from generation to generation. And that the Lord had also commanded that stock should be subscribed by the saints, and received by the committee for the purpose of building the house. The speaker proceeded as follows:--"Now, brethren, the Lord has commanded this work, and the work _must_ be done. Yes; it _shall_ be done--it _will_ be done. The Gentiles, the men of the world, tell us that such stock must pay twenty-five per cent. per annum, and the Lord hath required us to take stock; surely, then, when duty and interest go together, you will not be backward to contribute. But only a small amount of stock has hitherto been taken, and the committee appointed by the Lord have had to go on borrowing, and borrowing, until they can borrow no longer. In the mean time, the mechanics employed on the house want their pay, and the committee are not able to pay them. We have a boat ready to be towed up the river to the pine country, to get pinewood for the edifice. We have a crew engaged, and all ready to start; but we cannot send out the expedition without money. The committee have made great personal sacrifices to fulfil the commandment of the Lord: I myself came here with seven thousand dollars, and now I have only two thousand, having expended five thousand upon the work of the Lord. But we cannot go on in this way any longer. I call on you, brethren, to obey God's command, and take stock, even though you may not dress so finely as you do now, or build such fine houses. Let not the poor man say, I am too poor; but let the poor man contribute out of his poverty, and the rich man out of his wealth, and God will give you a blessing." During this address, I noticed some of the English emigrants whom I had seen a few days previously on board the steam-boat at St. Louis. They were listening with fixed attention, and, doubtless, considering how many of their hard-earned sovereigns should be devoted to the pious work of building a fine hotel for the prophet and his posterity. The thought arose in my mind, that these earnest appeals for money were designed mainly for the ears of the three hundred green saints who had just arrived. This address being concluded, two other elders followed in a similar strain. They spoke with great fluency, and appeared equally familiar with worldly business and operations in finance, as with prophecies and the book of Mormon. At length, having, as they supposed, wrought up the zeal of the congregation to a sufficient pitch, they called on all believers in the book of Mormon, who felt disposed to take stock, to come forward before the congregation, and give in their names with the amount of their subscriptions. Upon this appeal, there was much whispering among the audience; and I detected two Mormons, apparently from Yorkshire, in the very act of nodding and winking at each other. However, none came forward; and one of the elders coolly remarked,--that as they appeared not to have made up their minds as to the amount which they would take, he requested all who wished to become stockholders to come to his house the next afternoon at five o'clock. The elder who had delivered the first discourse now rose, and said that a certain brother, whom he named, had lost a keg of white lead. "Now," said he, "if any of the brethren present has taken it by mistake, thinking it was his own, he ought to restore it; but if any of the brethren present has stolen the keg, much more ought he to restore it; or else, may be, he will get _cotched_; and that, too, within the corporation limits of the city of Nauvoo." Another person rose and stated that he had lost a ten-dollar bill. He had never lost any money before in his life; he always kept it very safely; but now, a ten-dollar bill had escaped from him, and if any of the brethren had found it, or taken it, he hoped it would be restored. A hymn was now sung, and the service (if such it may be called) having continued from half-past ten o'clock till two, finally concluded. As the congregation dispersed, I walked with the Mormon who had brought me over in his canoe, to see the temple. The building is a hundred and twenty feet in length, by eighty in breadth; and is designed to be the finest edifice west of Philadelphia. The Mormon informed me, that in this house the Lord designed to reveal unto his Church things which had been kept secret from the foundation of the world; and that He had declared that He would here restore the fulness of the priesthood. He showed me the great baptismal font, which is completed, and stands at the centre of the unfinished temple. This font is, in fact, a capacious laver, eighteen or twenty feet square, and about four in depth. It rests upon the backs of twelve oxen, as large as life, and tolerably well sculptured; but for some reason, perhaps mystical, entirely destitute of _feet_, though possessed of legs. The laver and oxen are of wood, and painted white; but are to be hereafter gilded, or covered with plates of gold. At this place baptisms for the dead are to be celebrated, as well as baptisms for the healing of diseases; but baptisms for the remission of sins are to be performed in the Mississippi. My companion told me that he was originally a member of the Methodist Episcopal Church in Canada; but that he had obtained greater light, and had been led to join the "latter-day saints." While he was a methodist he felt that he was perfectly right, and could confute all other sects, except the Roman Catholics. These had so much of the true and ancient Church mixed up with their corruptions, that he could not readily confute them. Many passages of the Scriptures remained at that time perfectly inexplicable to him, and he felt that no denomination was organized exactly on the primitive plan. But since he had been led to embrace Mormonism, new light had opened upon his soul; the Scriptures had become perfectly clear, and he had discovered a Church entirely conformable to the primitive model; having the same divinely appointed ministry; the same miraculous gifts of healing, and the unknown tongues; the same prophetical inspiration; the same close intercourse with the Almighty. I observed, that the truth of Mormonism depended on the determination of the question, whether Joseph Smith was, in fact, a prophet of God. He replied, that the inspiration of Joseph could be proved more readily than that of Isaiah, Jeremiah, or Ezekiel. That Joseph had received revelations ever since he was fifteen years of age; and that the outlines of Mormonism were made known to him at a time when he could not possibly have planned so vast a work, or anticipated its triumphant success. While conversing on these subjects, we arrived at the "Nauvoo House," the hotel founded by "revelation." The walls are advanced about as much as those of the temple, and, when completed, will form a capacious building. Passing the prophet Smith's house, which is one of the best in the city, I arrived at a small, but neat, tavern, where I called to get dinner. An old woman, apparently the mistress of the house, was seated by the fire, devoutly reading the book of Mormon, from which she scarcely lifted her eyes as I entered. Here I found a decent, and probably intelligent, Scotchman. Conversing with him on the subject of the services which I had just witnessed, I remarked how greatly deficient they appeared in dignity and spirituality; and contrasted them with the decorous and solemn worship of the Church of England, and of the Scottish Kirk. I particularly referred to the keg of white lead and the ten-dollar bill, as well as to the derogatory manner in which the preacher had alluded to "the old-fashioned book called the Bible." Although I endeavoured to speak with mildness, the Scotchman replied with great warmth, that the English and Scottish Churches taught lies, and that their members loved lies more than truth. That all their solemnity was produced by hypocrisy and false doctrines respecting God. That the Mormons despised long faces, and all religions which required people to wear a sanctimonious and hypocritical exterior. He added, that Mormonism was making rapid progress in Scotland. From the tavern, I proceeded to the landing-place, and engaged the ferryman to take me over to Montrose, on the Iowa side of the river. I found this person to be a Mormon; and learned from him, that the ferry was the property of the prophet Joseph. He further informed me, that the number of passengers had become so considerable, that a steam ferry-boat had been purchased, and would soon be in operation. I afterwards found that his opinion of the character of his brethren, "the saints," was by no means flattering to them. He told a person in Montrose, that it was "no use to hoist a flag at Nauvoo as a signal to passengers, for it was sure to be stolen by the people there; they had so much of the devil in them." On arriving at Montrose, I went to the house of a gentleman to whom I had brought letters of introduction from St. Louis. This gentleman, with his lady and his brother, has resided many years at Montrose; and as he possesses the independence to resist the encroachments of the Mormons, and the ability to expose their designs, he has been an object of constant persecution since the settlement of these people in his vicinity. He at once desired me to make his house my home, and offered me every assistance in prosecuting my researches. Under his hospitable roof I spent a pleasant evening. His family united with me in religious services (for there is no place of worship in the neighbourhood); and, after the awful proceedings of the morning, I felt happy to be once more among Christians. On the following morning (Monday, April 18th), I took my venerable Greek manuscript of the Psalter, and proceeded to the ferry to obtain a passage. The boatman, being engaged to take over a family emigrating to Nauvoo, had provided himself with a heavy flat-boat, which promised us a long voyage. The family soon came on board. It consisted of a simple-looking American, his wife, and a numerous progeny. They had with them two oxen, two cows and a calf, bedding, tables, chairs, and a wooden clock. As we were about to push off, a traveller on horseback came on board, whom I found to be one of the numerous "Gentiles" induced by curiosity to visit the "Zion" of the West. The father of the family stated that he had become confounded by the conflicting doctrines of the sects, and imagined that in Mormonism he had finally discovered the only true Church. Our heavy boat was rowed up about a mile close to the Iowa shore. Having proceeded considerably above Nauvoo, the ferryman and his men began to venture out into the broad stream, in order to cross. As I was in haste to get over, I was permitted to take the small skiff alongside, and, in company with the emigrant, to pull over to Nauvoo. On the way, I held some conversation with my companion, and found him to be thoroughly wedded to his delusion. Arriving at the city, I passed along a straggling street of considerable length bordering on the strand. Perceiving a respectable-looking store (or shop), I entered it, and began to converse with the storekeeper. I mentioned that I had been informed that Mr. Smith possessed some remarkable Egyptian curiosities, which I wished to see. I added that, if Mr. Smith could be induced to show me his treasures, I would show him in return a very wonderful book which had lately come into my possession. The storekeeper informed me that Mr. Smith was absent, having gone to Carthage that morning; but that he would return about nine o'clock in the evening. He promised to obtain for me admission to the curiosities, and begged to be permitted to see the wonderful book. I accordingly unfolded it from the many wrappers in which I had enveloped it, and, in the presence of the storekeeper and many astonished spectators, whom the rumour of the arrival of a strange book had collected, I produced to view its covers of worm-eaten oak, its discoloured parchments, and its mysterious characters. Surprise was depicted on the countenances of all present, and, after a long silence, one person wiser than his fellows, declared that he knew it to be a revelation from the Lord, and that probably it was one of the lost books of the Bible providentially recovered. Looking at me with a patronizing air, he assured me that I had brought it to the right place to get it interpreted, for that none on earth but the Lord's prophet could explain it, or unfold its real antiquity and value. "Oh," I replied, "I am going to England next week, and doubtless I shall find some learned man in one of the universities who can expound it." To this he answered with a sneer, that the Lord had chosen the weak things of the world to confound the mighty; that he had made foolish the wisdom of this world; and that I ought to thank Providence for having brought me to Nauvoo, where the hidden things of darkness could be revealed by divine power. All expressed the utmost anxiety that I should remain in the city until the prophet's return. The storekeeper offered immediately to send an express eighteen miles to Carthage, to hasten the return of Joseph. This I declined, and told him that my stay in Nauvoo must be very limited. They promised to pay all my expenses, if I would remain; and assured me that they would ferry me over the river as often as I desired it, free of charge; besides furnishing me with a carriage and horses to visit the beautiful prairies in the vicinity. At length I yielded to their importunities, and promised, that if they would bring me over from Montrose on the following morning, I would exhibit the book to the prophet. They were very desirous that I should remain at Nauvoo during the night; but as I had my fears that some of the saints might have a revelation, requiring them to take my book while I slept, I very respectfully declined their pressing invitation. They then requested to know where I was staying in Montrose. I mentioned the name of my hospitable entertainer; upon which they used the most violent language against him, and said that he was their bitter enemy and persecutor, that he was as bad as the people of Missouri, and that I ought not to believe a word that he said. They again pressed me most earnestly not to return to Montrose; but I continued firm, and expressed my intention of hearing both sides of the question. The storekeeper now proceeded to redeem his promise of obtaining for me access to the curiosities. He led me to a room behind his store, on the door of which was an inscription to the following effect: "Office of Joseph Smith, President of the Church of Latter Day Saints." Having introduced me, together with several Mormons, to this _sanctum sanctorum_, he locked the door behind him, and proceeded to what appeared to be a small chest of drawers. From this he drew forth a number of glazed slides, like picture frames, containing sheets of papyrus, with Egyptian inscriptions and hieroglyphics. These had been unrolled from four mummies, which the prophet had purchased at a cost of twenty-four hundred dollars. By some inexplicable mode, as the storekeeper informed me, Mr. Smith had discovered that these sheets contained the writings of Abraham, written with his own hand while in Egypt. Pointing to the figure of a man lying on a table, he said, "That is the picture of Abraham on the point of being sacrificed. That man standing by him with a drawn knife is an idolatrous priest of the Egyptians. Abraham prayed to God, who immediately unloosed his bands, and delivered him." Turning to another of the drawers, and pointing to a hieroglyphic representation, one of the Mormons said, "Mr. Smith informs us that this picture is an emblem of redemption. Do you see those four little figures? Well, those are the four quarters of the earth. And do you see that big dog looking at the four figures? That is the old Devil desiring to devour the four quarters of the earth. Look at this person keeping back the big dog. That is Jesus Christ keeping the devil from devouring the four quarters of the earth. Look down this way. This figure near the side is Jacob, and those are his two wives. Now do you see those steps?" "What," I replied, "do you mean those stripes across the dress of one of Jacob's wives?" "Yes," he said, "that is Jacob's ladder." "That is indeed curious," I remarked; "Jacob's ladder standing on the ground, and only reaching up to his wife's waist." After this edifying explanation, a very respectable looking Mormon asked me to walk over to his house. This person was one of the committee appointed by "revelation" to build the "Nauvoo house." He informed me that he had migrated from the Johnstown District in Upper Canada. He would have returned to that country before, had he not been desirous of remaining to see the wonderful works of the Lord in Nauvoo. He preferred Canada to the United States; and the British government was, in his opinion, greatly superior to that of the Americans, which he considered little better than an organized mob, especially in the Western States. He regarded a strong monarchy as essential to good government, and believed that this opinion was generally held among the "Saints." In the event of a war between England and America, England might rely upon it that the Mormons would not be her enemies. The Indians, too, whom the Americans had persecuted almost as badly as the Missourians had persecuted the Mormons, were decidedly friendly to England. He had lately been among their tribes, and had found everywhere English muskets bearing the date of 1839. The Indians were already making preparations for espousing the cause of England in a war with America. He foretold that great desolation was about to be inflicted on America by England, with the assistance of the oppressed negroes and Indians. The conversation was now interrupted by the entrance of numerous Mormons, who begged to be permitted to see and handle the wonderful book. They all looked upon it as something supernatural, and considered that I undervalued it greatly, by reason of my ignorance of its contents. It was in vain I assured them that a slight acquaintance with Greek would enable any person to decipher its meaning. They were unanimous in the opinion that none but their prophet could explain it; and congratulated me on the providence which had brought me and my wonderful book to Nauvoo. The crowd having cleared away, my host asked me to give my opinion of Nauvoo. I told him that it was certainly a remarkable place, and in a beautiful situation; but that I considered it the offspring of a most astonishing and unaccountable delusion. He said that he admired my candour, and was not surprised at my unbelief, seeing that I was a stranger to the people and to the evidences of their faith. He then proceeded to inform me respecting these evidences. He assured me, in the first place, that America had been mentioned by the prophet Isaiah. I begged for the chapter and verse. He pointed to the sentence,--"Woe to the land shadowing with wings." Now to what land could this refer, but to North and South America, which stretched across the world with two great wings, like those of an eagle? "Stop," I said; "does not the prophet describe the situation of the land? Observe that he says, 'it is beyond the rivers of Ethiopia.'" "Well," said my host, "that may be true; but is not America beyond Ethiopia?" "Have you a map?" I said. "Yes," he replied, "here is my little girl's school atlas." "Now tell me," I said, "where Isaiah wrote his book." "In Palestine," he answered. "Very well," I replied; "now tell me in what direction from Palestine is Ethiopia?" "South, by the map," was the reply. "In what direction from Palestine is America?" "West," he answered. "Now do you think that Isaiah, as a man of common sense, to say nothing of his prophetical character, would have described a country in the west, as lying _beyond_ another which is due south?" He was silent for a moment, and then confessed that he had never thought of studying the Bible by the map; "but probably this map was wrong." I now requested him to let me know the number of troops composing the Nauvoo Legion. He informed me that they consisted at present of seventeen hundred men. He had taken the oath of allegiance to Queen Victoria, and on this account had not connected himself with the legion. The discipline of this band he considered superior to that of the American militia generally, but inferior to that of British troops, or even of the Canadian militia. He believed that the Mormons held many doctrines in common with the Irvingites and other sects in England. He cherished the belief in a separate place of departed spirits distinct from heaven and hell, and in a future restoration of all souls to the divine favour. He considered that when the restitution of all things takes place, the earth will be purified, and then transferred from its present sphere to a brighter and more glorious system. Having listened with due attention to the instructions of my host, I walked over to the store, where the storekeeper expressed his readiness to show me the mummies. Accordingly he led the way to a small house, the residence of the prophet's mother. On entering the dwelling, I was introduced to this eminent personage as a traveller from England, desirous of seeing the wonders of Nauvoo. She welcomed me to the holy city, and told me that here I might see what great things the Lord had done for his people. "I am old," she said, "and I shall soon stand before the judgment-seat of Christ; but what I say to you now, I would say on my death-bed. My son Joseph has had revelations from God since he was a boy, and he is indeed a true prophet of Jehovah. The angel of the Lord appeared to him fifteen years since, and shewed him the cave where the original golden plates of the book of Mormon were deposited. He shewed him also the Urim and Thummim, by which he might understand the meaning of the inscriptions on the plates, and he shewed him the golden breastplate of the high priesthood. My son received these precious gifts, he interpreted the holy record, and now the believers in that revelation are more than a hundred thousand in number. I have myself seen and handled the golden plates; they are about eight inches long, and six wide; some of them are sealed together and are not to be opened, and some of them are loose. They are all connected by a ring which passes through a hole at the end of each plate, and are covered with letters beautifully engraved. I have seen and felt also the Urim and Thummim. They resemble two large bright diamonds set in a bow like a pair of spectacles. My son puts these over his eyes when he reads unknown languages, and they enable him to interpret them in English. I have likewise carried in my hands the sacred breastplate. It is composed of pure gold, and is made to fit the breast very exactly." While the old woman was thus delivering herself, I fixed my eyes steadily upon her. She faltered, and seemed unwilling to meet my glance; but gradually recovered her self-possession. The melancholy thought entered my mind, that this poor old creature was not simply a dupe of her son's knavery; but that she had taken an active part in the deception. Several English and American women were in the room, and seemed to treat her with profound veneration. I produced my wonderful book. The old woman scrutinized its pages, and in an oracular manner assured me that the Lord was now bringing to light the hidden things of darkness according to his word; that my manuscript was doubtless a revelation which had long been hidden, and which was now to be made known to the world, by means of her son the prophet Joseph. She then directed me up a steep flight of stairs into a chamber, and slowly crept up after me. She showed me a wretched cabinet, in which were four naked mummies frightfully disfigured, and in fact, most disgusting relics of mortality. One she said was a king of Egypt whom she named, two were his wives, and the remaining one was the daughter of another king. I asked her by what means she became acquainted with the names and histories of these mummies. She replied, that her son had obtained this knowledge through the mighty power of God. She accounted for the disfigured condition of the mummies, by a circumstance rather illustrative of the back-woods. Some difficulty having been found in unrolling the papyrus which enveloped them, an axe was applied, by which the unfortunate mummies were literally chopped open. I requested her to furnish me with a "Book of Mormon." She accordingly permitted me to take one of the first edition belonging to her daughter Lavinia, for which I paid the young lady a dollar. From Mr. Smith's residence I proceeded to the Mormon printing office, where the official papers and "revelations" of the prophet are published in a semi-monthly magazine, denominated the "Times and Seasons." Here I purchased this magazine complete for the last year, the history of the persecution of the Mormons by the people of Missouri, and other documents of importance. The storekeeper met me at the printing-office, and introduced several dignitaries of the "Latter-day Church," and many other Mormons, to whom he begged me to exhibit my wonderful book. While they were examining it with great apparent interest, one of the preachers informed me that he had spent the last year in England, and that, with the aid of an associate, he had baptized in that country seven thousand saints. He had visited the British Museum, where he affirmed that he had seen nothing so extraordinary as my wonderful book. The Mormon authorities now formally requested me to sell them the book, for which they were willing to pay a high price. This I positively refused, and they next importuned me to lend it to them, so that the prophet might translate it. They promised to give bonds to a considerable amount, that it should be forthcoming whenever I requested it. I was still deaf to their entreaties, and having promised to shew the book to their prophet on the ensuing day, I left them and returned to Montrose. On arriving at the house of Mr. K. my hospitable entertainer, I was informed by him that the Mormons on the Iowa side of the river had been busily engaged in trying to find out who I was, and whence I came. They had generally come to the conclusion that I was a convert to Mormonism recently arrived from England. After tea Mr. K. provided me with a horse, and, in company with him, I took a delightful ride upon the prairie. The grass was of an emerald green, and enamelled with the beautiful wild flowers of spring. Far to the North West a line of bluffs seemed to bound the prairie at the distance of eight or ten miles, while in other directions it extended as far as the eye could reach. Numerous clumps of forest trees appeared at intervals, and herds of cattle were reposing on the grass or feeding on the rich herbage. The scene was one of novel and striking interest, and I felt pained at the reflection that so fine a region seemed destined to be given up to the followers of a mischievous delusion. Upon an eminence near Montrose, I was shewn the tomb of Kalawequois, a beautiful Indian girl of the tribe of Sacs and Foxes. She died recently at the early age of eighteen, having lingered six years in a consumption. She was buried on this spot by moonlight, with all the ancient ceremonies of her nation. Adjoining her grave was the tomb of Skutah, a full-blooded Indian "brave," and a distinguished warrior of the same tribe. Mr. K. stated, that previously to the arrival of the Mormons, his only neighbours were the Indians, with whom he lived on the most friendly terms. Nothing could exceed their honesty and good faith in all their intercourse with him: and although heathens, Mr. K. considered them superior in morality and common sense to the "latter-day saints." Keokuk is the present chief of the Sacs and Foxes, having succeeded to the jurisdiction on the demise of the venerable Black Hawk, who died of grief at the age of eighty, in consequence of the treatment experienced by his nation at the hands of the United States. The residence of Keokuk and the chief village of his tribe, are situated near the Des Moines river, and about a day's journey westward of Montrose. The tribe consisted, before the war, of about nine thousand persons, who are now reduced to three thousand. The two sons of Black Hawk still survive, and are noble and princely both in person and in character. The Indians have the greatest possible contempt for Joseph Smith, and denominate him a Tshe-wál-lis-ke, which signifies a rascal. Nor have other false prophets risen more highly in their estimation. A few years since, that notorious deceiver Matthias made his appearance one evening at the door of Keokuk's "waikeop," or cabin. He wore a long beard, which was parted on each side of his chin; a long gun was on his shoulder, and a red sash around his waist. Keokuk demanded who he was, to which question Matthias replied, that he was Jesus Christ the only true God, and that he was come to gather the Indians, who were of the seed of Israel. "Well," said Keokuk, who is a very dignified man, "perhaps you are Jesus Christ, and perhaps you are not. If you are Jesus Christ you cannot be killed. If you are not Jesus Christ, you are a rascal and deserve to be shot. Look at these two fine rifle pistols; they were made in New York; they never miss their aim. Now see me sound them with the ram-rod. They have a tremendously heavy charge. Now I point them at you. Now I am going to fire." At this Matthias suddenly bolted, being unwilling that his claims should be tested by so novel and so striking a mode of theological argument. He afterwards obtained admission, at Keokuk's request, to the waikeop of an old Indian man and woman who lived alone. They gave him supper, and when he had fallen asleep they made a fire, and watched him all night, believing him to be the devil, whom they had heard described by the Roman Catholic missionaries. These Indians have many remarkable customs. Before undertaking a war, their warriors fast forty days in a solitary cabin constructed of bark. During this period, they eat barely sufficient to keep themselves alive. They also sacrifice dogs; and having tied the dead bodies to trees about six feet above the ground, they proceed to paint the noses and stomachs of the victims with a deep red colour. They consult prophets, who are provided with sacred utensils, denominated medicine bags; and which contain the skins of "skunks," with other precious articles. When the warriors return from their fast, the people make a great feast on dogs which have been fattened for the occasion. None but men are allowed to attend. At the appointed hour, the warriors may be seen travelling to the rendezvous; each carrying, with great solemnity, his wooden bowl and wooden spoon. At the house appointed for the feast, the dead dogs are in readiness, together with a profusion of boiled Indian corn and beans. Mr. K. was present on one of these occasions, and took particular notice of the ceremonies. Some of the warriors began by cutting the dogs into equal portions, which they placed in a large iron kettle over a fire, and boiled for about half an hour. The remainder of the guests reclined upon mats on both sides of the house, while the fire burned briskly at the centre, the smoke escaping through an opening in the roof. The corn and beans were placed all round the room in wooden dishes upon the ground. The dog meat being sufficiently boiled, the pieces were taken out, and every person present received his share. A distinguished "brave" now arose, and made a speech; after which, a second stood up and repeated the monosyllable, "ugh." At this signal, all began to eat; holding the pieces of dog in their hands without knives or forks, and devouring with all their might. This feast on dogs is considered a sort of penance. Whoever swallows the whole of his portion is called a _big brave_; while those who are made sick by it, are denominated _squaws_. The men of this tribe enjoy themselves exceedingly at their villages during the winter, visiting one another with great sociability. All the hard work devolves upon the women, who cut down trees for firewood, make the fires, and minister like slaves to the comfort and luxury of their lords. These Indians, notwithstanding their neglect of the squaws, have many courteous and gentlemanly habits. They have no profane word in their vocabulary, and the most abusive words employed by them are _liar_, _rascal_, _hog_, and _squaw_. They, however, catch with facility the profane expressions of the whites, which they use with great readiness, and without understanding their signification. Thus, they will often employ an oath as a friendly salutation; and while kindly shaking hands with a friend, will curse him in cheerful and pleasant tones of voice. The following morning (Tuesday, April 19th), a Mormon arrived with his boat and ferried me over to Nauvoo. A Mormon doctor accompanied me. He had obtained, I was told, a regular diploma from a medical school as a physician; but since the Mormons generally prefer miraculous aid to medicine, it is probable that his practice is somewhat limited. He argued with me as we were on the passage, and evinced a tolerable share of intelligence and acuteness. The success of Mormonism in England was a subject of great rejoicing to him. I observed, that I had reason to believe that the conquests of Mormonism in Britain had been principally among the illiterate and uneducated. This, he partially admitted; but he maintained that God had always chosen the poor, for they were rich in faith. I replied, that the class of persons to whom he referred, abounded in wrong faith no less than in right faith; and that among the lower class of persons in England, the wildest delusions, of the most contradictory character, had, from time to time, been readily propagated. I further remarked, that the same class of people who believed in Joanna Southcote, might easily be persuaded to credit the divine mission of Joseph Smith. I begged him to inform me whether the Mormons believed in the Trinity. "Yes," he replied; "we believe that the Father is God, the Son is God, and the Holy Ghost is God; that makes three at least who are God, and no doubt there are a great many more." He went on to state, that the Mormons believe that departed saints become a portion of the Deity, and may be properly denominated "Gods." On landing at Nauvoo, I proceeded with the Doctor along the street which I mentioned before as bordering on the strand. As I advanced with my book in my hand, numerous Mormons came forth from their dwellings, begging to be allowed to see its mysterious pages; and by the time I reached the prophet's house, they amounted to a perfect crowd. I met Joseph Smith at a short distance from his dwelling, and was regularly introduced to him. I had the honour of an interview with him who is a prophet, a seer, a merchant, a "revelator," a president, an elder, an editor, and the general of the "Nauvoo legion." He is a coarse, plebeian person in aspect, and his countenance exhibits a curious mixture of the knave and the clown. His hands are large and fat, and on one of his fingers he wears a massive gold ring, upon which I saw an inscription. His dress was of coarse country manufacture, and his white hat was enveloped by a piece of black crape as a sign of mourning for his deceased brother, Don Carlos Smith, the late editor of the "Times and Seasons." His age is about thirty-five. I had not an opportunity of observing his eyes, as he appears deficient in that open, straightforward look which characterizes an honest man. He led the way to his house, accompanied by a host of elders, bishops, preachers, and common Mormons. On entering the house, chairs were provided for the prophet and myself, while the curious and gaping crowd remained standing. I handed the book to the prophet, and begged him to explain its contents. He asked me if I had any idea of its meaning. I replied, that I believed it to be a Greek Psalter; but that I should like to hear his opinion. "No," he said; "it ain't Greek at all; except, perhaps, a few words. What ain't Greek, is Egyptian; and what ain't Egyptian, is Greek. This book is very valuable. _It is a dictionary of Egyptian Hieroglyphics._" Pointing to the capital letters at the commencement of each verse, he said: "Them figures is Egyptian hieroglyphics; and them which follows, is the interpretation of the hieroglyphics, written in the reformed Egyptian. Them characters is like the letters that was engraved on the golden plates." Upon this, the Mormons around began to congratulate me on the information I was receiving. "There," they said; "we told you so--we told you that our prophet would give you satisfaction. None but our prophet can explain these mysteries." The prophet now turned to me, and said, "this book ain't of no use to you, you don't understand it." "Oh yes," I replied; "it is of some use; for if I were in want of money, I could sell it, and obtain, perhaps, enough to live on for a whole year." "But what will you take for it?" said the prophet and his elders. "My price," I replied, "is higher than you would be willing to give." "What price is that?" they eagerly demanded. I replied, "I will not tell you what price I would take; but if you were to offer me this moment nine hundred dollars in gold for it, you should not have it." They then repeated their request that I should lend it to them until the prophet should have time to translate it, and promised me the most ample security; but I declined all their proposals. I placed the book in several envelopes, and as I deliberately tied knot after knot, the countenances of many among them gradually sunk into an expression of great despondency. Having exhibited the book to the prophet, I requested him in return to shew me his papyrus; and to give me his own explanation, which I had hitherto received only at second hand. He proceeded with me to his office, accompanied by the multitude. He produced the glass frames which I had seen on the previous day; but he did not appear very forward to explain the figures. I pointed to a particular hieroglyphic, and requested him to expound its meaning. No answer being returned, I looked up, and behold! the prophet had disappeared. The Mormons told me that he had just stepped out, and would probably soon return. I waited some time, but in vain: and at length descended to the street in front of the store. Here I heard the noise of wheels, and presently I saw the prophet in his waggon, flourishing his whip and driving away as fast as two fine horses could draw him. As he disappeared from view, enveloped in a cloud of dust, I felt that I had turned over another page in the great book of human nature. The Mormons now surrounded me, and requested to know whether I had received satisfaction from the prophet's explanation. I replied that the prophet had given me no satisfaction, and that he had committed himself most effectually. They wished to know my own religious opinions. I informed them that I had been educated in the Church of England, to which I was conscientiously attached. One of the Mormons said that the Church of England had a form of godliness, but denied the power thereof, and that it was the duty of all men to turn away from her. I asked him what he understood by the _power_ of godliness. He replied, "the power of working miracles and of speaking in unknown tongues." He maintained that the Church of England denied that the gifts of the Holy Ghost are communicated at the present day to the people of God. I told him that he was mistaken, and referred him to the passages in the "Service for the Ordering of Priests," "Receive the Holy Ghost for the office and work of a Priest in the Church of God." And again, "Thou the Anointing Spirit art, Who dost thy _sevenfold gifts_ impart." And again, "Thou in thy gifts art manifold, By _them_ Christ's Church doth stand." Another said that the ministers of the Church of England were dumb dogs, that its bishops were regardless of the advancement of the gospel, that their belly was their God, and that money was their idol. I inquired whether he was particularly well acquainted with the English bishops and clergy. He replied, that he had never been out of America; but that he had received these accounts from travellers. I told him that I had been personally acquainted with many of the bishops and clergy of the English Church, and that his assertion was not agreeable to the truth. A renegade now came forward, who stated himself to have been a member of the Established Church of Ireland. He said that the Thirty-nine Articles were a bundle of inconsistencies from beginning to end. I begged him to specify some of the inconsistencies. He said that the first Article asserts that God is without body, parts, or passions; that the second Article teaches that Christ is God; and that the fourth Article states that Christ ascended into heaven with his body, flesh, and bones. Thus, he maintained, the fourth Article was inconsistent with the first. I replied, that the same charge of inconsistency might be applied to the Scriptures with equal fairness, and quoted the texts by which the doctrines of the first, second, and fourth Articles are distinctly proved. He flew off at once to another subject, and maintained that baptism in the Church of England is not valid, inasmuch as it is not administered by persons having authority. I asked him what constituted a sufficient authority. He replied, "a commission from Christ, proved by the possession of miraculous gifts." I said that the English clergy possessed a commission from Christ, which could be proved most conclusively, even in the absence of miraculous gifts at the present time. He wished to know how their commission could be proved without miracles. I told him that the bishops of the English Church, by whom the inferior clergy are ordained, are apostles just as truly as St. Barnabas and St. Timothy were. This statement took him altogether by surprise; he looked at me incredulously, and wished for proof. I presented him with a brief outline of the clear and simple argument for the Apostolic Succession, and showed him historically that bishops have been always consecrated by bishops from the age of inspiration to the present time; that the commission of our Saviour to the eleven, extending as it did through all time and all the world, _implied_ an apostolical succession till the day of judgment; that Scripture testifies to a succession of Apostles as long as Scripture can testify to it; and that afterwards the continuance of the succession is proved by a vast number of Christian writers down to the present time. He considered for a moment, and then said, that such a succession must have come through Rome; that Rome was the mother of harlots, and that the Church of England was the eldest of her numerous family of daughters. "The Church of England," said he, "reminds me of a story I heard about an old cow--" As he was becoming abusive I thought it best to check him, and seriously requested him to inform me whether it was an English cow or an Irish bull of which he was speaking. At this the younger Mormons began to laugh, and Paddy seemed rather disconcerted and was silent. An old American in a blue home-spun suit, and with a disagreeable expression in his face, now entered the lists against me. He told me that I was in great darkness and unbelief, and that I ought to repent, obey the gospel, and be baptized. I replied, that as for repentance, I repented every day; as for obedience, without boasting, I might claim to be equal to the "Latter-day Saints;" and as for baptism, I had been lawfully baptized by one having authority. He said that Church of England baptism possessed only the authority derived from Acts of Parliament, and that the English Church was merely a Parliament Church. I replied, that the English Church had a double sanction: first, that of Christ--who founded the Catholic Church, of which the English Church is a portion; and secondly, that of Parliament, by which, long after its foundation, it was acknowledged as the National Religion. "As for you Mormons," I said, "it is now my turn to say something about your religion, since you have spoken freely of mine. It is easy for you to argue as you do about the descent of the Indians from Israel, the probability of the restoration of miraculous powers to the Church, and the errors and inconsistencies of existing sects; but in regard to the real question at issue, on which your religion depends, namely, the inspiration of your prophet, you have given me no satisfaction whatever." They requested me to state what evidence I should consider satisfactory. I replied, "When the Jewish dispensation was to be introduced, God enabled Moses to work great wonders with his rod. God smote a mighty nation with miraculous plagues. He divided the Red Sea and the River Jordan. He came down on Mount Sinai amid clouds and lightnings and the terrific sound of the trumpet of heaven. He caused Moses to strike the rock and the waters gushed forth. He rained down manna for the space of forty years in the wilderness. Again, when the Christian dispensation was to be established, Christ walked upon the waters; He controlled the winds and the waves; He fed assembled thousands with a few loaves and fishes; He healed the sick; He opened the eyes of the blind; He brought the dead to life; and finally, He raised Himself from the grave. "You maintain that your prophet is sent to establish a third dispensation. I demand, therefore, what signs are given to prove his commission?" The old man replied, that the healing of the sick, the casting out of devils, and the speaking of unknown tongues, were very frequent in the "Latter-day Church." I said that signs of that kind were of a very doubtful description, since the imagination possessed great power over the nervous system. I inquired whether Smith had ever walked across the Mississippi, or brought a dead man to life, He replied in the negative; but said, that among them the blind received their sight, and the ears of the deaf were opened. I then observed, "You perceive that I am rather deaf, and you say that I have no faith. Now can you open my ears so that I may hear your arguments more distinctly?" Immediately the old man stepped forward, and before I was aware of his object, thrust his fore-fingers into my ears, and lifting up his eyes, uttered for about a minute in a loud voice some unintelligible gibberish. "There," he said finally, "the Holy Ghost prompted me to do that, and now you have heard the unknown tongue." "But my hearing is not improved," I said. "That," he replied, "is because you have no faith. If ever you believe the Book of Mormon, you will immediately recover perfect hearing, through the gift of the Holy Ghost." I looked at him somewhat severely and said, "Take care, old man, what you say. When you employ the names of Father, Son, and Holy Ghost, you should speak with awe and reverence; but you and other Mormons here, as far as I have observed, employ the most sacred terms with the most disgusting levity. How miserable, how barren were your services on last Sunday; how cold your worship, how utterly unedifying and farcical your preaching. The Holy Ghost was manifestly absent from your assembly, which resembled a Jewish Synagogue more than a Christian congregation. There was no Bible, there was no Lord's Prayer, there were no motives presented to humiliation, self-examination, or any branch of devotion; nothing but senseless speculations on the character of God, idle assertions of special revelations and miraculous gifts, and disgraceful advertisements of stolen goods." Here they interrupted me and said, that their preachers did not need the Bible, being inspired by the Holy Ghost. "No," I said, "it is not inspiration, it is a Satanic delusion. Your prophet has committed himself to-day, and I will make the fact known to the world. Would you believe a man calling himself a prophet, who should say that black is white?" "No," they replied. "Would you believe him if he should say that English is French?" "Certainly not." "But you heard your prophet declare, that this book of mine is a Dictionary of Egyptian hieroglyphics, written in characters like those of the original Book of Mormon. I know it most positively to be the Psalms of David, written in ancient Greek. Now what shall I think of your prophet?" They appeared confounded for a while; but at length the Mormon doctor said, "Sometimes Mr. Smith speaks as a prophet, and sometimes as a mere man. If he gave a wrong opinion respecting the book, he spoke as a mere man." I said, "Whether he spoke as a prophet or as a mere man, he has committed himself, for he has said what is not true. If he spoke as a prophet, therefore, he is a false prophet. If he spoke as a mere man, he cannot be trusted, for he spoke positively and like an oracle respecting that of which he knew nothing. You have talked to me very freely respecting the Church to which I belong; but I hardly like to tell you what I think respecting your religion, lest I should hurt your feelings." "Speak out," said some. "Go on," said others. "If Smith be not a true prophet," I said, "you must admit that he is a gross impostor." "We must," they replied. "Then I will freely tell you my opinion, so that you may not think that I intend to say at a distance what I would not say in Nauvoo itself. I think it likely that most of you are credulous and ignorant, but well-meaning persons, and that the time at least _has_ been when you desired to do the will of God. A knot of designing persons, of whom Smith is the centre, have imposed upon your credulity and ignorance, and you have been most thoroughly hoaxed by their artful devices. Mahomet himself was a gentleman, a Christian, and a scholar, when compared with your prophet. And oh! how mournful to look round, as I can at present, and to reflect, how many have been drawn away from their homes, dragged across earth and sea, and brought to this unwholesome spot, where, with the loss of substance and of health, they are too often left to perish in wretched poverty and bitter disappointment." One of the Mormons who had listened attentively to what I said, now remarked with some solemnity of manner, "If we are deceived, then are we of all men the most miserable." "Indeed I believe you are most miserable," I replied, "and I pity you from the very bottom of my heart. And oh! how gladly would I see you delivered from this awful delusion, and returning to the bosom of that holy Catholic Church, from which many of you have apostatized. There you may find plain and honest teaching, without these lying signs and wonders. There you may find holy and solemn services fitted for the edification of the people of God. There you may find a true baptism, a true communion, true gifts of the Holy Ghost, and true ministers who descend in one unbroken line from the Apostles sent forth by Christ Himself." Several of them now said that faith is the gift of God, that God had promised to give wisdom to those who should ask it; that they had prayed to God to guide them into all truth, and that He had led them to believe in the book of Mormon. I replied that God had appointed certain means of ascertaining the truth, and that if we neglect those means it will be vain to pray to Him for guidance. Thus He had declared his Church to be the pillar and ground of truth. But it was evident that they had not built upon the true ground, for they had attached themselves not to the apostolic Church, but a sect barely fifteen years old. The old man in blue now told me that they pitied me as much as I pitied them. "Come, my friend," he said to me, "let you and I go down to the Mississippi, only let me put you under the water and baptize you, and when you come up again, you will see all mysteries clearly, and will believe in our great signs and wonders." I told him in reply, that to submit to such a baptism would be almost the greatest sacrilege which a Christian could commit. "I must now leave you," I proceeded, "I have been among you three days; I have expressed my sentiments freely respecting your religion and your prophet, and I heartily thank you that you have listened to me with attention, and that although you have had me altogether in your power, you have not put me under the Mississippi and kept me there." I walked to the ferry with the Mormon who had brought me over in the morning, the Mormon doctor, and one or two others. When we arrived at the boat we found it safe, as it had been carefully padlocked in the morning. The oars, however, were missing, a circumstance which caused great vexation to the owner. He exclaimed "My oars are gone; somebody has hooked my oars." "Who has taken your oars?" I asked. "Some of the boys, I guess," he replied. "What! some of the young Latter-day Saints?" I said. "I guess it was," he answered. "But do not the young saints learn the ten commandments," I demanded, "and especially the eighth, 'Thou shalt not steal?'" "I guess they know them all," the poor man answered, "but any how they don't practise them." Accordingly he took a piece of board in his hands, and having given another piece to one of his companions, he proceeded rather awkwardly to paddle across the wide and rapid stream. A third piece of board was given to the doctor, who sat with me in the stern, to be used as a rudder. For some time we advanced tolerably well; but before long the doctor began to argue with me vehemently. He said that no man could obtain salvation, who devoted so little attention to the truth of God as I had done; and that instead of spending only three days, I ought to have remained at least three weeks at Nauvoo. I told him that I had seen quite enough to convince any person of ordinary understanding, that Smith was an impostor. He replied that Smith might be as bad as he was reported to be, but that his prophecies would not thereby be proved false. He might be a swindler, a liar, a drunkard, a swearer, and still be a true prophet. David was a murderer and an adulterer, and yet was a true prophet. St. Peter said that even in his time "David had not yet ascended into heaven." David was in hell, for no murderer had eternal life abiding in him. So Smith might be as infamous as David was, and even deny his own revelations, and turn away from his religion, and go to hell; but this would not affect the revelations which God had given by him. It was in vain that I attempted to correct the doctor's false positions; the stream of his eloquence had begun to flow, and, finally, I suffered it to flow unchecked. He said that the truth of Mormonism did not depend on the character of Smith or of any other man. That our Lord had told the Jews that there were other sheep, not of that fold, whom He intended to bring, and that in accordance with this declaration, after his ascension into heaven, He descended again in America and preached the Gospel to the Indians, as the veracious history of the book of Mormon assured us. That for his own part, his faith had been produced solely by the power of God, and that if he was deceived, God Almighty had deceived him, and no other. "I was once an honest Atheist," he proceeded, "I felt that Christianity could not be true, since Christians have not yet decided among themselves what Christianity is. I was induced by curiosity to listen to the preaching of a Mormon elder. My attention was strongly arrested; I began to believe in God, and for many weeks and months was earnest in my prayers to Him for a knowledge of the truth. After the space of six months, I was one night lying awake in my bed meditating, when suddenly a conviction of the reality of the Christian religion flashed upon my mind like lightning. I saw the truth of the Scriptures and of the book of Mormon. I felt powerfully convinced that the prophecies of Joseph Smith were from God. At the same time I was filled with a supernatural extasy which resembled heaven itself. I could not restrain my feelings, but cried out, O my God, if it be thus to be baptized with the Holy Ghost, what must it be to be baptized with fire! From that time I have been a member of the 'Latter-day Church,' and, believe me, I would rather be an honest Atheist again, than embrace the doctrines of any of the sects. If the religion which I profess be false, there is no true religion upon earth." The doctor's zeal had so completely carried him away, that he quite forgot his duty as helmsman. The boat was now about the middle of the Mississippi, and after sundry tortuous windings, seemed about to return to Nauvoo. The poor fellows who were paddling with the boards complaining of the doctor's steering, I volunteered to take the helm, and the medical gentleman forthwith resigned his piece of board into my hands. The skiff now proceeded with a straight course, and we shortly landed in Iowa. The doctor, on parting from me, complimented me somewhat equivocally on my seamanship, by observing, that if I knew the way of salvation as well as I knew how to steer, I might have a good chance of getting to heaven. During the remainder of the day, I employed myself in obtaining testimony from persons residing in Iowa in reference to the conduct and character of their Mormon neighbours. I have every reason to believe that this testimony is correct, partly because it agrees with what I myself saw and heard in Nauvoo, and partly on account of the character and respectability of the witnesses. The reader must have already inferred from my description, that the false prophet himself is a coarse and gross personage, by no means punctilious in regard to truth. The following facts related by actual witnesses will not therefore appear incredible. Before the Mormons settled in the vicinity, no shop for the sale of spirituous liquors had been established in Montrose. After their arrival two of their preachers commenced a grog-shop in that place, which was principally supported by the "Latter-day Saints." In September 1841, the prophet being in Montrose, became intoxicated at this shop. While in this condition he told the by-standers "that he could drink them all drunk," and requested the shop-keeper to treat all his friends at his expense. On another occasion, having been discharged from arrest, through informality in the writ requiring his apprehension for high treason against the State of Missouri, Smith gave a party at Monmouth, and, after a regular frolic with his lawyers and friends, became thoroughly intoxicated. On being asked how it was that he, a prophet of the Lord, could get drunk, he replied, that it was necessary that he should do so, in order to prevent his followers from worshipping him as a God. While intoxicated at Montrose, at another time, he was heard by several persons saying to himself, "I am a P.R.O.F.I.T. I am a P.R.O.F.I.T."--spelling (or rather mis-spelling) the word deliberately, and repeating the letters in solemn succession. About two years since, at a political convention held in Nauvoo, the prophet became intoxicated, and was led home by his brother Hyrum. On the following Sunday, he acknowledged the fact in public. He said that he had been tempted, and had drunk too much; but that he had yielded to the temptation for the following reason:--Several of the elders had got drunk, and had never made confession; but he was desirous of getting drunk and confessing it, in order to set the elders a good example. The language of the prophet is gross in the extreme. A Mormon, for example, having made some remarks derogatory to "the elect lady," Mrs. Smith, the prophet was dreadfully exasperated. He endeavoured to find out the name of the offender; but, being unable to do so, he alluded to the subject in a sermon, preached in the open air, at Montrose, on the 9th of May, 1841. He said, "I hope I may never find out that person; for if I do, my appetite shall never be satisfied till I have his blood; and if he ever crosses my threshold I will send him to hell." I have already stated some circumstances which may appear to reflect on the common honesty of some of the Mormons. Mr. K. mentioned that he had lived five years among heathen Indians, and had never been robbed by them of the most trifling article. During the three years which have elapsed since the settlement of the Mormons at Montrose and Nauvoo, _fourteen robberies_, to the amount of two thousand dollars, have been committed upon his property. 1st, His store was robbed of goods worth five hundred dollars; 2nd, his warehouse was plundered of one barrel of pork, two barrels of sugar, and five kegs of lard; 3rd, his smoke-house was despoiled of thirty-three hams and eleven shoulders; the 4th robbery deprived him of a barrel and a half of salt; the 5th, of another barrel of salt; the 6th, of a saddle, bridle, and martingale, which were taken from his stable; 7thly, four wheels were taken from his waggon; 8thly, three saddles and bridles and a martingale from his stable; 9thly, sixty bushels of wheat from his granary; 10thly, six boxes of glass, a hundred and fifty pounds of bacon, and two boxes of axes, from his warehouse; 11th, six more barrels of salt; 12th, between three and four hundred bushels of Indian corn; 13th, one wheel was stolen from his chariot within an enclosure; and, 14th, his store was robbed of forty-two pieces of dark prints, five or six pieces of satinette, and other articles, worth about four hundred dollars. Joseph Smith, alluding to these robberies in a sermon, said that he "did not care how much was taken from Mr. K. and his brother." He cited the example of Christ and his apostles, who, he said, when hungry, scrupled not to steal corn while walking in the fields. He added the following words,--"The world owes me a good living; if I cannot get it otherwise, I will steal it, and catch me at it if you can." He has, however, thought fit to disavow these principles. In the "Times and Seasons" of Dec. 1, 1841, we have the following official document: "State of Illinois, } SS. Hancock County. } "Before me, John C. Bennett, Mayor of the City of Nauvoo, personally came Joseph Smith, President of the Church of Jesus Christ of Latter-day Saints (commonly called Mormons), who, being duly sworn according to law, deposeth and saith, that he has never, directly or indirectly, encouraged the purloining of property, or taught the doctrine of stealing, or any other evil practice; and that all such vile and unlawful acts will ever receive his unqualified and unreserved disapproval, and the most vigorous opposition of the Church over which he presides; and further this deponent saith not. "JOSEPH SMITH, "President of the Church of Latter-day Saints." After this follows an account of two unlucky Mormons, who seem to be selected as scape-goats. Being officers of the Nauvoo legion, they are tried by court martial, found guilty of theft, and sentenced to be cashiered. Joseph Smith solemnly approves of this sentence, and the proceedings are published in the "Times and Seasons." About the same time, five Mormons are gazetted as being expelled from the church for larceny. The following circumstance was mentioned as a specimen of the manner in which these singular heretics endeavour to rid themselves of the imputation of thievishness universally cast upon them. In the winter of 1841, a Mormon was committed to the penitentiary on a charge of horse-stealing. Upon this, the "Saints" denied that he was a Mormon. Two Mormon preachers, however, offered themselves as bail for the prisoner, and having effected his liberation, speedily decamped. When the spring session of the court of Lee County for 1842 had arrived, it appeared that the accused had followed their example, for neither he nor his securities were to be found. The sufferings experienced by many of the English emigrants at Nauvoo were described as truly appalling. Nauvoo is one of the most unhealthy spots on the Mississippi, between New Orleans and the Falls of St. Anthony. This insalubrity is produced by the low islands adjoining the city, which are frequently overflowed. Sufficient evidence of the unhealthiness of the place is furnished in the following extract from a "revelation given to Joseph Smith, January 19th, 1841," and published in the "Times and Seasons" for June 1st, 1841: "Verily thus saith the Lord unto you, my servant, Joseph Smith,--I am well pleased with your offerings and acknowledgements which you have made; for unto this end have I raised you up, that I might show forth my wisdom through the weak things of the earth. * * * * * Let no man go from this place who has come here _a_ssaying to keep my commandments. If they live here, let them live unto me, and if they die, let them die unto me; for they shall rest from all their labour here, and shall continue their works. Therefore, let my servant William put his trust in me, and cease to fear concerning his family, because of the sickness of the land. If ye love me, keep my commandments, and the sickness of the land shall redound to your glory." I was informed again and again in Montrose, that nearly half of the English who emigrated to Nauvoo in 1841 died soon after their arrival. Far from the graves of their fathers, remote from the ministers of the true faith, they ended their days in want and wretchedness, and were buried without that respectful solemnity which in England is not denied even to the pauper from the workhouse. In his sermon of the 9th of May, 1841, the following words of _most Christian consolation_ were delivered by the prophet to the poor deluded English. "Many of the English who have lately come here have expressed great disappointment on their arrival. Such persons have every reason to be satisfied in this beautiful and fertile country. If they choose to complain, they may; but I don't want to be troubled with their complaints. If they are not satisfied here, I have only to say this to them,--Don't stay whining about me, but go back to England and be d--d." One of Joseph's missionaries, having returned from a mission to England, preached a sermon at Nauvoo on Sunday, July 4th, 1840. Having given an account of his proceedings during his absence, and alluded to the converts whom he had persuaded to settle near Nauvoo, he proceeded to speak as follows:--"I have not had an opportunity to visit these English brethren since my return. I cannot spend my time in visiting them. If they are as much dissatisfied as they are said to be, I have only this to say to them,--You had better go back to England; but if you go, go like men and be d--d, and don't whine about it." The Secretary for the territory of Iowa was present on this occasion, and remarked to my informant, that he was astonished at hearing these expressions from the very man who had brought these poor people a distance of six thousand miles. The method in which the Mormons baptize is a perfect burlesque on the holy initiatory sacrament of the gospel. On one occasion, a hundred and sixty-five persons were baptized by immersion at Nauvoo, some for the remission of sins, and some for their deceased friends, which is their baptism for the dead. This business was done by seven elders, who enjoyed it as a capital frolic. One of these elders baptized a woman six times during the same day. Not satisfied with this, she presented herself a seventh time, when the elder jocosely remarked, "What! haven't you got wet enough already?" A very tall man offering himself, the elder, who is very stout, laughed aloud, and said, "I am the only one big enough to put tall chaps like you under water." The Christian reader will feel that he has now had enough of these awful profanations; and I assure him that nothing but a sense of the duty of exposing imposture could have induced me to commit them to paper. A mere selection from the sayings, writings, and doings of the leading Mormons, equal to the preceding in horrid wickedness, would fill volumes. Enough has been said, however, to prove that Mormonism is associated in the minds of its most zealous advocates with dispositions and actions the very reverse of those which are inculcated by the Gospel, and exhibited in the example of Jesus Christ. In the evening subsequent to my last visit to Nauvoo, I walked by the western banks of the noble Mississippi. Beside me flowed its smooth waters, undisturbed by the slightest ripple. On the eastern bank the rays of the setting sun were reflected from the windows of Nauvoo, and his parting beams illuminated the white dwellings of the prophet and his followers. It was a time adapted to serious reflection. I felt convinced, that palpable as are the absurdities of Mormonism, it is a system which possesses many elements of strength, and of extension. When the present generation of deceivers and of dupes shall have gone to their graves, a new class of Mormons may have arisen, educated in the principles of the sect, and taught by experience to disavow some features in their religion which are at present its shame and its disgrace. They may consign Joseph Smith to perdition, together with the sweet Psalmist of Israel; while his doctrines, somewhat refined, may be a rule of faith and action to admiring millions. It remains (under God) for Christians of the present day to determine whether Mormonism shall sink to the level of those fanatical sects which, like new stars, have blazed for a little while, and then sunk into obscurity; or whether, like a second Mahometanism, it shall extend itself sword in hand, until, throughout western America, Christianity shall be levelled with the dust. And how shall Christians effectually avert the calamity? I reply, by encouraging the feeble and infant Christian institutions already existing in that wonderful land which Mormonism, even now, claims as its own. As a Churchman, I feel almost ashamed for my Church, when I reflect upon the heavy discouragements which are suffered to afflict the amiable and patient missionary bishop of Missouri, Iowa, and Wisconsin. Where are the zealous missionaries who should be flocking to his assistance? Where are the means which should be provided for the support of a learned clergy in the rising cities of the west? Why is Kemper College, the first and only institution of the Church beyond the Mississippi, permitted to languish, while the Mormon temple, and the Mormon university, offer their delusive attractions to the rising generation? Why is the venerable bishop of Illinois permitted to labour almost alone, while the missionaries of Joseph Smith, with a zeal worthy of the true Church, perambulate his diocese and plant their standard in every village? If the Churches of England and America possessed the activity of the Mormons, questions like the above would soon be needless. Churchmen would contribute from their poverty as well as from their riches; churches would be erected, missionaries maintained, and colleges in which a learned clergy could be educated, would be liberally endowed. Fanaticism, no longer rampant, would hide itself in the darkest recesses of the forest; while pure and genuine religion would be the comfort of the weary emigrant, and the faithful guide of the fifty millions who, doubtless, before another century, will occupy the valley of the Mississippi. How present exigencies shall be met, is a question worthy of the careful consideration of all, both in England and America, who are solicitous for the advancement of truth and piety. The appointment of a self-denying missionary to reside in the immediate vicinity of Nauvoo, might in some degree check the rising heresy. Such a missionary should be thoroughly acquainted with the Mormon controversy; patient, willing to endure contradiction and persecution, and able to accommodate himself readily to all circumstances, and to all classes of people. Those who become disgusted with Mormonism might thus be saved from embracing Atheism; the poor disappointed English might be relieved, encouraged, and restored to the Church of their fathers; the progress of the delusion might be closely watched, and the artifices of its leaders duly exposed. It is also worthy of remark, that the success of Joseph Smith appears to warrant a system of emigration and settlement conducted on religious principles. The notorious Owen, as is well known, attempted the establishment of an Infidel community at New Harmony, in Indiana, and totally failed. Joseph Smith has availed himself of the religious principle natural to man, and has triumphantly succeeded. If a false faith has thus prevailed, true religion might accomplish wonders. Whatever may be said, and much may be said with truth, respecting the superior claims of the British colonies, it is certain that a vast proportion of those who emigrate from Great Britain and Ireland, proceed to the United States. Numbers of these have been educated in the principles of the Established Church; and yet, from various causes, few of them comparatively attach themselves to the Church in America. Many connect themselves with various dissenting denominations; while still more, it is to be feared, sink into heartless apathy and irreligion. But we will suppose that a large body of members of the Church determine upon emigrating, on a system which shall secure mutual co-operation and religious fellowship. Before leaving home, the outlines of their plan are fixed: they are accompanied by a sufficient number of well-educated pastors and teachers: they purchase a district of four or five thousand acres in a healthy portion of Iowa, for example: they obtain from the legislature charters for a city, a college, and a church, respectively: they erect their own dwellings upon a handsome and tasteful design: they elect a mayor and a corporation for their rising city. A substantial Church is built, which may afterwards form one wing of a noble Gothic Cathedral. Schools and teachers are provided for the children, professors are appointed for the college, libraries are commenced, and halls are erected. Allotments of land are set aside for the perpetual maintenance of religion and Christian education. The clergy, if sufficiently numerous, elect, with the approbation of the laity, some learned and active man as their bishop, who is afterwards duly consecrated by the authorities of the American Church. The Church now appears in its fulness and dignity; and missionaries go forth from the city, in sincerity and truth, to traverse the land and to convert its inhabitants. This is not a chimerical idea, it is a sketch of what might be realized with little difficulty. Discouragements would occasionally arise; but ultimately, with proper management, such a plan would undoubtedly succeed. A new point of attraction would thus be presented to European and American emigrants, and the power of the false prophet would be shaken to its foundation. APPENDIX. PAGE 2. "Amid countless forms of schism." Bishop Kemper gives the following information on this subject, in a recent appeal to the European Churches. "Under a canon of the Protestant Episcopal Church, passed in the year 1835, I was consecrated a missionary Bishop for Indiana and Missouri, to which were afterwards added Wisconsin, Iowa, and the country beyond the Mississippi, extending southward to latitude 36° 30´, northward to the British possessions, and westward to the Pacific Ocean. This region contains a million of square miles, a million and a quarter of white and negro inhabitants, and numerous Indian tribes amounting in population to not less than three hundred thousand souls. I proceeded forthwith to my field of labour, and found many members of our Catholic and Apostolic Church straying from her fold through the want of pastors. Romanism, heresy, schism, infidelity, paganism, and a new religion--known as Mormonism, extensively pervading the land; and not more than six or seven clergymen of our church scattered at wide intervals over this prodigious surface. I also found that about thirty thousand emigrants from Europe annually settled within my jurisdiction, a large proportion of whom were members of the Reformed Churches of Great Britain, Germany, Prussia, Norway, Sweden, and Denmark, in addition to a vast influx of settlers from the eastern parts of the United States, and British America." Speaking of the Roman Catholics, the Bishop says, "Within the bounds of my mission, where I have (1841) but twenty-three fellow-labourers, they have three bishops, and one hundred and six priests. They annually receive large funds from Vienna, Lyons, &c., by which they are enabled to erect splendid cathedrals, extensive colleges, large convents, and substantial stone churches. In St. Louis alone they have a large cathedral, which cost, it is said, eighty thousand dollars, to which, beside the bishop, there are attached four clergymen, who preach and catechise every Sunday in English, French, and German. They have also four chapels, and a splendid church, as yet unfinished, one hundred and twenty feet in length, and eighty in width. The present position of their diocese of St. Louis is as follows:--fifty-six churches, nine churches building, sixty other stations, seventy-three clergymen, two ecclesiastical seminaries, two colleges for young men, one academy for boys, ten female convents, ten academies for young ladies, four schools, and eight charitable institutions." PAGE 3. "A New Book." The Book of Mormon contains five hundred and eighty-eight duodecimo pages, consisting of fifteen different books, purporting to be written at different times, and by different authors, whose names they respectively bear. The period of time covered by these spurious records is about a thousand years, commencing with the time of Zedekiah, and terminating with the year of our Lord 420. It professes to trace the history of the American aborigines, from the time of their leaving Jerusalem in the reign of Zedekiah, under one Lehi, down to their final disaster near the hill Camorah, in the state of New York, in which contest, according to "the prophet Moroni," about 230,000 were slain in a single battle, and he alone escaped to tell the tale. These records, with which various prophecies and sermons are intermingled, are declared by Smith to have been written on golden plates, in "the reformed Egyptian character," and discovered to him by an angel in the year 1823. An English edition of the Book of Mormon, _revised and corrected_, has been published at Manchester, for the benefit of British "Saints." PAGE 4. "a large portion of whom are natives of Christian and enlightened England." I am permitted by a clergyman of the diocese of Chester to give the following extracts from a letter, addressed by him to me, February 4th, 1842. "For your very kind and satisfactory information as to that arch-impostor, Joe Smith, I most cordially thank you. Mormonism is a heresy of a very dangerous and disgraceful tendency; and I am sorry to add, it has produced effects already in some parishes in England which, in this enlightened age, one could scarcely imagine possible. They first of all laid their blasphemous scheme at Preston, in Lancashire, after taking out a licence at the quarter sessions. This occurred about the year 1836 or 37; and they soon numbered in that locality nearly 500 converts. In 1838, they extended their iniquitous operations to various villages on each side of the Ribble. At Ribchester, the famous Roman station of Ribcunium, they seduced many; and the same results followed in other places nearer Clitheroe. Since that time, itinerant preachers among the Methodists and Calvinists have joined the unholy compact; and even farmers, labourers, mechanics, and others,--in short, whoever among them could supply the _needful_,--have been persuaded to sell their property, and emigrate to Nauvoo. In 1838, every Mormon in one village, and in other villages probably the same, received a certificate, or passport, of which the following is a copy: "We do hereby certify that A. B., the bearer of this, is a regular member, and in good standing and fellowship, in the Church of the Latter-day Saints in Waddington, and is a worthy member of the same; and as a token also of our love and good will, we give unto him this letter of commendation to the esteem and fellowship of the Saints, in any land or country to which he may be pleased to remove. "_March 29, 1838._ "H. C. KIMBALL, "ORSON HYDE, "Presiding Elders of said Church. "This will be called for." Three hundred of these certificates were printed at Clitheroe, by which speculation about £15 were realized. The way in which a Mormon prophecy is given to produce effect on the converts, is artfully designing. A young man, for instance, is immersed. After his immersion, the elders write a letter, unknown to the proselyte himself. As long as he remains faithful, all is right; the letter remains carefully sealed, and is kept by third parties. If he leaves them, a meeting of all the Mormons in the neighbourhood takes place, the letter is brought out with solemn pomp, the seal is broken, and the contents are read publicly. The following will serve for an example of these prophetic letters: "Liverpool, _April 13, 1838_. "DEAR BROTHERS AND SISTERS IN PRESTON,--It seemeth good unto us, and also unto the Holy Ghost, to write to you a few words, which cause pain in our hearts, and will also pain you when they are fulfilled before you; yet you shall have joy in the end. Brother Webster will not abide in the Spirit of the Lord, but will reject the truth, and become the enemy of the people of God, and expose the mysteries which have been committed to him, that a righteous judgment may be executed upon him, unless he speedily repent. When this sorrowful prediction shall be fulfilled, this letter shall be read to the church, and it shall prove a solemn warning to all to beware. "Farewell in the Lord, "ORSON HYDE, "H. C. KIMBALL." In England, the preachers of Mormonism generally begin by insinuating among the astonished natives of rural villages, or the weak and wavering classes in larger towns, that our Bible has suffered by translation, and that it is deficient and incomplete in many particulars. They next declare that the Book of Mormon and the revelations bestowed on Smith and Rigdon are additional favours from the Deity, designed to explain the obscurities and supply the deficiencies of our Scriptures. It never enters into the minds of their dupes to inquire as to the _credentials_ of these preachers. They are the eye-witnesses of no miracle: they see no dead raised to life, no dumb qualified to speak, no blind enabled to see. One night the Mormon elder commences by observing to his congregation that he does not know what to say, but that he will say whatever the Lord shall put into his mouth. On another night, he gravely announces his intention to read a portion of the old Scriptures for edification; invariably, however, taking care not to confine himself to any particular subject, but to have as extensive a field as possible, in order to weave in from time to time such portions of the "Book of Mormon" as he knows to be best adapted to effect his object. The American edition of this book had no index to guide its readers to any particular passage or doctrine; it was not generally circulated in England, even among the converts; and hence very few were able to know precisely when the preacher's words were _Mormonic_, and when they were not. This peculiarity was remarked upon at the time, and in an English edition, printed at Manchester, an index was inserted. For the continuance of the fraudulent scheme, they proceed to enact a mock ordination, choosing out of the whole body of converts certain individuals who are deemed most trustworthy. These assume their blasphemous calling on the pretended sanction of the Deity, immerse converts after dark, _confirm_ the parties next day, and administer, in the course of two or three days at the farthest, a mock sacrament, to individuals who in the bewildered state of their minds scarcely know their right hand from their left. It is under the very convenient cloak of night, however, that Mormonism in England performs most of its operations. It is then in the zenith of its glory, converting ignorance into the tool of delusion, chaining it fast by iniquitous discipline, order, and system, and trying with all its energy to make the worse appear the better cause. In such beguiling hours, the secret "Church Meeting" is held, to the exclusion of every individual except the initiated. High and mighty is the business transacted on such occasions. It consists of exhortations to stand firm, instructions given, explanations offered, visions and revelations stated, gifts received for the "Bishop of Zion," confessions made, threatenings held out, converts reprimanded, apostates excommunicated, the successes of Mormonism described, and suggestions offered for removing the difficulties in its way. Enquiries are made in reference to other particulars: for example,--"What kind of people reside in this neighbourhood? What places of worship do they frequent? What opinions have you formed as to the natural bent of their respective dispositions? Will they be disposed to join us, or will they exercise an influence against us? Are they principally in the humble walks of life, or are they of some knowledge and understanding?" If the answer to these and other questions be apparently favourable, the necessary advice is given to the first converts how they may prevail upon more. Suggestions are thrown out how to persuade; and the next step is to urge in every possible way the grievous sin of baptizing infants, and the absolute necessity of _dipping_, as the very _sine quâ non_, the only effectual path to everlasting salvation. It was the opinion of many of our clerical brethren in England, at first, that the evil would upset itself. But system, order, and discipline are powerful ingredients, even in a bad cause. Smith writes to England as follows:--"The Nauvoo Legion embraces all our military power." "The University of Nauvoo will enable us to teach our children arts, sciences, and learned professions. The regents of the university will supervise all matters of education, from common schools up to the highest branches." PAGE 3. "St. Louis, a city of thirty thousand inhabitants." St. Louis was founded in 1764, under the auspices of the French government, by M. Laclede, who named it in honour of the reigning monarch, Louis XV. In 1770, it passed into the possession of Spain, and as the seat of government for Upper Louisiana was occupied by a Spanish governor. In 1800, Louisiana was retroceded to France, from which government it was purchased by the United States during the presidency of Mr. Jefferson. St. Louis increased slowly until the introduction of steam navigation on the western rivers; but during the last seven years its population has increased from 8000 to 30,000. It contains fifteen places of worship, viz., two Episcopalian churches, two Roman Catholic, two Methodist meeting-houses, two Presbyterian, one Associate Reformed Presbyterian, one German Lutheran, one Baptist, one Unitarian, an African Methodist, and an African Baptist meeting-house, besides a Jewish synagogue. A third Roman Catholic church is in progress, and the number of Roman Catholics in the city is not less than 14,000. The buildings are of brick or stone, and generally present a handsome appearance. PAGE 5. "Father of waters," &c. When the Mississippi is at its lowest stage, the depth of water at St. Louis is four feet; when full, the depth is twenty-nine feet. The width of the river is three-quarters of a mile; the average velocity four miles an hour; the average descent of the stream six inches in every mile. PAGE 8. "This was the Temple." The following are some of Joseph Smith's "Revelations" on the subject of the temple, extracted from the "Times and Seasons" for June 1, 1841. "Verily, verily, I say unto you, let all my saints come from afar, and send ye swift messengers, yea, chosen messengers, and say unto them, Come ye with all your gold, and your silver, and your precious stones, and with all your antiquities; and all who have knowledge of antiquities that will come, may come; and bring the box-tree, and the fir-tree, and the pine-tree, together with all the precious trees of the earth; and with iron, and with copper, and with brass, and with zinc, and with all your precious things of the earth; and build a house to my name, for the Most High to dwell therein: for there is not a place found upon earth, that he may come and restore again that which was lost unto you, or which he hath taken away, even the fulness of the priesthood. "* * * And again, verily, I say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name? For this cause, I commanded Moses that he should build a tabernacle, that they should bear it in the wilderness, and to build a house in the land of promise, that those ordinances might be revealed which had been hid from before the world was. * * * * "And verily I say unto you, let this house be built unto my name, that I may reveal mine ordinances therein unto my people; for I design to reveal unto my church things which have been kept hid from the foundation of the world; things that pertain to the dispensation of the fulness of times. And I will show unto my servant Joseph, all things pertaining to this house, and the priesthood thereof, and the place whereon it shall be built. * * * * And it shall come to pass, that if you build a house unto my name, and do not the things that I say, I will not perform the oath which I make unto you; neither fulfil the promises which ye expect at my hands, saith the Lord: for instead of blessings, ye by your own works, bring cursings, wrath, indignation, and judgment upon your own heads by your follies, and by all your abominations which you practise before me, saith the Lord." PAGE 12. "In Palestine, &c." The following is from the 'Times and Seasons' for April 1st, 1842. "Another letter has just come to hand from Elder Hyde, dated Jaffa, Oct. He was then on his way to Jerusalem, the date being much earlier than the one inserted in another page. We have only room for the following extract, which we publish as among the most extraordinary signs of the times. 'On my passage from Beyroot to this place (Jaffa) the night before last, at one o'clock, as I was meditating on the deck of the vessel as she was beating down against a sultry wind, a very bright glittering sword appeared in the heavens, with a beautiful hilt, as plain and complete as any cut you ever saw. And what is still more remarkable, an arm with a perfect hand, stretched itself out and took hold of the hilt of the sword. The appearance really made my hair rise, and my flesh, as it were, crawl on my bones. The Arabs made a wonderful outcry at the sight. Oh, Allah! Allah! was their exclamation all over the vessel. I mention this, because you know there is a commandment of God for me, which says, 'Unto you it shall be given to know the signs of the times, and the sign of the coming of the Son of man.' Yours, in Christ, ORSON HYDE." PAGE 13. "Nauvoo House." The following is a further extract from the "Revelation" of January 19, 1841, quoted above. "Verily, I say unto you, let my servant George, and my servant Lyman, and my servant John Snider, and others, build a house unto my name, such an one as my servant Joseph shall show unto them, upon the place which he shall show unto them also. And it shall be for a house of boarding, a house that strangers may come from afar to lodge therein. * * * * Let it be built unto my name, and let my name be named upon it; and let my servant Joseph and his house have place therein, from generation to generation. For this anointing have I put upon his head, that his blessing shall also be put upon the heads of his posterity after him; and as I said unto Abraham, even so I say unto my servant Joseph, in thee and in thy seed shall all the kindreds of the earth be blessed. Therefore, let my servant Joseph and his seed after him have place in that house from generation to generation, for ever and ever, saith the Lord; and let the name of that house be called the Nauvoo House, and let it be a delightful habitation for man, and a resting-place for the weary traveller, that he may contemplate the glory of Zion, and the glory of this corner-stone thereof." PAGE 22. "The writings of Abraham." Smith's pretended version of these documents may be found in the "Times and Seasons" for March 1, and March 15, 1842, with the following heading: "A Translation of some ancient Records that have fallen into our hands from the Catacombs of Egypt, purporting to be the writings of Abraham while he was in Egypt, called the Book of Abraham, written by his own hand upon papyrus." PAGE 25. "The Nauvoo Legion." The subjoined will serve as a specimen of "General Orders," issued by Joseph Smith, in his military capacity: "Head Quarters. Nauvoo Legion, City of Nauvoo. "_May 25_, A. D. 1841. "The 1st Company (riflemen), 1st Battalion, 2nd Regiment, 2nd Cohort, will be attached to the escort contemplated in the general order of the 4th instant, for the 3rd of July next. In forming the Legion, the Adjutant will observe the rank of companies as follows, to wit: "1st Cohort.--The flying artillery first, the lancers next, and the riflemen next, visiting companies of dragoons next the lancers, and cavalry next the dragoons. "2nd Cohort.--The artillery first, the lancers next, the riflemen next, the light-infantry next, visiting companies in their appropriate places, on the right of the troops of their own grade: the ranking company of the 1st Cohort will be formed on the right of the said Cohort, and the ranking company of the 2nd Cohort will be formed on the left of the said Cohort, the next on the right of the left; and so on to the centre. The escort will be formed on the right of the forces. "JOHN C. BENNETT, "JOSEPH SMITH." "Major-General, "Lieutenant-General." PAGE 33. "The Mormons prefer miraculous aid to medicine." The following is abridged from a London paper:--"On Wednesday an investigation was gone into before Mr. Baker the coroner, at the Royal Oak, Galway Street, St. Luke's, on the body of Elizabeth Morgan, aged fifty-five years, whose death was alleged to have been caused through improper treatment by unqualified persons. Maria Watkins said she had known deceased about twelve months, and on Tuesday week witness was sent for to attend her. Witness found her very ill; but no medical gentleman was called in, it being against the religious tenets of the sect to which the deceased belonged to do so. The sect to which she belonged styled themselves 'The Church of Jesus Christ of Latter-day Saints,' their place of meeting being in Castle street, Cow-cross. They treated their sick according to a text taken from the last chapter of the Epistle of St. James. Witness had known of healing under such circumstances, but the deceased sank and died on Saturday last. No surgeon was sent for. The coroner said he hardly knew how to deal with the case, as he had his doubts whether it was not one of manslaughter. The jury, after some deliberation, returned a verdict of 'Natural death,' with a hope that the present inquiry would act as a caution for the future." PAGE 41. "The healing of the sick, the casting out of devils," &c. In the "Times and Seasons," vol. iii. p. 709, may be found Joseph Smith's creed, in which are contained the following articles:-- "We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, &c." "We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the kingdom of God." PAGE 44. "A knot of designing persons." Professor Turner of Illinois College, thus addresses Joseph Smith. "I have charitably sought to find some ground for believing that you and your comrades were only a new species of religious maniacs. I have sought in vain. A man, however kindly disposed to think well of you, after a thorough examination of your career, might as well attempt to believe your religion, as to regard you in any other light than that of a deliberate, cold-blooded, persevering deceiver. I do not pretend that in the outset you even anticipated the final result. On the contrary, there is abundant evidence that at first your aims rose no higher than those of ordinary vagrants and jugglers. You have not even the poor merit of either talent or originality. Your highest aim has ever been to crawl among the droves of reptile impostors who have preceded you, and though your ignorance and utter incapacity have not suffered you to turn aside from their loathsome track, your fortunate union with others of greater ability, who have entered into your secrets, and the lamentable credulity of the times, have enabled you to attain a more signal and desolating success than most of your predecessors." PAGE 44. "Mahomet" &c. In the course of the trial of Joseph Smith and others, for high treason against the state of Missouri, George M. Hinkle testified as follows: "I have heard Joseph Smith say, that he believed Mahomet was a good man; that the Koran was not a true thing, but that the world belied Mahomet as they belied him, and that Mahomet was a true prophet." John Corrill also testified that he had heard Joseph Smith say publicly, "that if people molested him he would establish his religion by the sword; and that he would become to this generation a second Mahomet." PAGE 47. "David was in hell." In a report of Smith's sermon of May 16th, 1841, in the "Times and Seasons" of June 1st, 1841, we find the annexed passage:-- "Even David must wait for the times of refreshing before he can come forth and his sins be blotted out; for Peter speaking of him says, 'David hath not ascended into heaven, for his sepulchre is with us to this day:' his remains were then in the tomb. Now we read that many bodies of the Saints arose at Christ's resurrection, probably all the Saints, but it seems that David did not. Why? because he had been a murderer." PAGE 47. "He descended in America and preached the Gospel to the Indians." See Book of Mormon, 5th chapter of Nephi. "And now it came to pass that there were a great multitude gathered together of the people of Nephi; * * * and they cast their eyes up towards heaven, and behold they saw a man descending out of heaven; he was clothed in a white robe, and he came down and stood in the midst of them, and the eyes of the whole multitude was turned upon him, * * * and it came to pass that he stretched forth his hand and spake unto the people saying: 'Behold I am Jesus Christ of which the prophets testified that should come into the world, and behold I am the light and life of the world, and I have drank out of that bitter cup which the Father hath given me, and have glorified the Father, in taking upon me the sins of the world.'" PAGE 55. "Baptism for the dead." Joseph Smith says in an article on this subject in the "Times and Seasons," for April 15th, 1842. "What has become of our fathers? will they be damned for not obeying the Gospel, when they never heard it? Certainly not. But they will possess the same privilege that we here enjoy through the medium of the _everlasting_ priesthood, which not only administers in earth, but in heaven, * * * they will come out of their prison upon the same principle as those who were disobedient in the days of Noah were visited by our Saviour, * * * and in order that they might fulfil all the requisitions of God, their living friends were baptized for their dead friends, and thus fulfilled the requirements of God: 'Except a man be born again of water, and of the Spirit, he can in no wise enter into the kingdom of heaven;' they were baptized of course, not for themselves, but for their dead. _Crysostum_ says, that the _Marchionites_[A] practised baptism for the dead, 'after a catechumen was dead, they hid a living man under the bed of the deceased; then coming to the dead man, they asked him whether he would receive baptism; and he making no answer, the other answered for him, and said that he would be baptized in his stead,--and so they baptized the living for the dead." It appears by the above extract, that the prophet is beginning (in his own way) to quote the fathers. Footnote: [A] This is the prophet's own orthography. PAGE 57. "The amiable and patient missionary bishop of Missouri," &c. It is pleasing to turn from Joseph Smith, to the contemplation of the truly estimable person in question. Bishop Kemper is of German descent; his immediate ancestors having emigrated from Manheim on the Rhine. For many years he was assistant minister to the late bishop White, in the parochial charge of Christ-Church, Philadelphia. He was subsequently elected and consecrated by the House of Bishops, as the first missionary bishop. The expenses of his mission are borne by the committee for domestic missions in the United States. He is absolutely _without a home_, being almost perpetually engaged in visiting various portions of the enormous region committed to his ecclesiastical superintendence. A more difficult field of missionary duty can scarcely be imagined. PAGE 57. "Kemper College." This institution is the most western Protestant Episcopal college in the world, being nearly half-way between the Atlantic and Pacific oceans. The main building was completed externally during the year 1841, Bishop Kemper having solicited and obtained funds for the purpose, to the amount of twenty-five thousand dollars, from zealous Christians in New York and Philadelphia. In the same year a considerable amount of valuable books was presented to the college by pious individuals in England, as well as by several of the great Societies. The object of the college, is the preparation of young men for the ministry of the Protestant Episcopal Church, and, under the enlightened and active presidency of the Rev. E. C. Hutchinson, it bids fair ultimately to realize the sanguine expectations of the Church. PAGE 57. "The Mormon University." Under an act of the Illinois legislature, incorporating the city of Nauvoo, the following provisions are found:-- "Sec. 24. The city council may establish and organize an institution of learning within the limits of the city, for the teaching of the arts, sciences, and learned professions, to be called the 'University of the city of Nauvoo,' which institution shall be under the control and management of a board of trustees, consisting of a chancellor, registrar, and twenty-three regents, which board shall thereafter be a body corporate and politic, with perpetual succession, by the name of the chancellor and regents of the university of the city of Nauvoo, * * * provided that the trustees shall at all times be appointed by the city council, and shall have all the powers and privileges for the advancement of the cause of education, which appertain to the trustees of any other college or university of this state." PAGE 58. "Few attach themselves to the Church in America." The indifference of the poorer class of English emigrants to the Church of their fathers is truly lamentable. The Roman Catholic emigrant, however poor or friendless, retains his attachment to his faith. The German Lutheran is firm in his allegiance to the principles which he held in the land of his nativity. The same may be said of the Scottish Presbyterian, and of the Irish and Scottish Episcopalian. But the English labourer, mechanic, or small farmer, on his arrival in the United States, too often forgets his churchmanship, and, through ignorance or carelessness, readily connects himself with any schismatic conventicle which may be at hand. THE MORMON CREED. The Mormon Creed, as published by Joseph Smith himself, is given below. (See "Times and Seasons," vol. iii. p. 709.) "We believe in God the Eternal Father, and in his Son Jesus Christ, and in the Holy Ghost. "We believe that men will be punished for their own sins, and not for Adam's transgression. "We believe that through the atonement of Christ all mankind may be saved, by obedience to the laws and ordinances of the gospel. "We believe that these ordinances are, 1st, Faith in the Lord Jesus Christ; 2nd, Repentance; 3rd, Baptism by immersion, for the remission of sins; 4th, Laying on of hands, for the gift of the Holy Ghost. "We believe that a man must be called of God by prophecy, and by laying on of hands by those who are in authority, to preach the Gospel, and administer in the ordinances thereof. "We believe in the same organization that existed in the primitive church, viz, Apostles, Prophets, Pastors, Teachers, Evangelists, &c. "We believe in the gift of tongues, prophecy, revelation, visions, healing, interpreting of tongues, &c. "We believe the Bible to be the Word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the Word of God. "We believe all that God has revealed, all that he does now reveal, and we believe that he will yet reveal many great and important things pertaining to the kingdom of God. "We believe in the literal gathering of Israel, and in the restoration of the Ten Tribes; that Zion will be built upon this continent; that Christ will reign personally upon the earth; and that the earth will be renewed, and receive its paradisaic glory. "We claim the privilege of worshipping Almighty God according to the dictates of our conscience, and allow all men the same privilege, let them worship how, where, or what they may. "We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honouring, and sustaining the law. "We believe in being honest, true, chaste, benevolent, virtuous; and in doing good to all men; indeed we may say that we follow the admonition of Paul, 'we believe all things, we hope all things;' we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report, or praiseworthy, we seek after these things." Joseph Smith, by his own account, was born in the town of Sharon, Windsor County, Vermont (U. S.), on the 23rd of December, 1805. THE END. GILBERT & RIVINGTON, Printers, St. John's Square, London. Transcriber's Notes: Passages in italics are indicated by _italics_. Inconsistencies in spelling and hyphenation have been retained from the original. Errors in punctuation have been corrected without note. Obvious typographical errors have been changed as follows: Page 15: "hav'nt" changed to "hav'n't" Page 30: "intercouse" changed to "intercourse" Page 70: the duplicate word "for" deleted 
23519	----	THE MORMON MENACE BEING THE CONFESSION OF JOHN DOYLE LEE - DANITE AN OFFICIAL ASSASSIN OF THE MORMON CHURCH UNDER THE LATE BRIGHAM YOUNG INTRODUCTION By ALFRED HENRY LEWIS WITH NUMEROUS ILLUSTRATIONS New York Home Protection Publishing Co. 156 Fifth Avenue Copyright, 1905, by A. B. NICHOLS All Rights Reserved electrotyped and printed by the Herald Company of Binghamtom CONTENTS (pages not numbered in text version) INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . .v CHAPTER I - THE STORMY YOUTH OF LEE. . . . . . . . . . . . . 12 CHAPTER II - LEE BEGINS A CAREER . . . . . . . . . . . . . . 16 CHAPTER III - LEE BECOMES A MORMON . . . . . . . . . . . . . 20 CHAPTER IV - THE SAINTS BESET WITH TROUBLES. . . . . . . . . 29 CHAPTER V - THE MORMON WAR . . . . . . . . . . . . . . . . . 37 CHAPTER VI - LEE LOCATES THE GARDEN OF EDEN. . . . . . . . . 45 CHAPTER VII - THE SAINTS GATHER AT NAUVOO. . . . . . . . . . 52 CHAPTER VIII - LEE AS A MISSIONARY . . . . . . . . . . . . . 61 CHAPTER IX - MORMONISM AND ITS ORIGIN. . . . . . . . . . . . 67 CHAPTER X - LEE CASTS OUT DEVILS . . . . . . . . . . . . . . 73 CHAPTER XI - HOT FOR LEE IN TENNESSEE. . . . . . . . . . . . 78 CHAPTER XII - OF PECULIAR INTEREST IN NAUVOO . . . . . . . . 86 CHAPTER XIII - DEATH OF JOSEPH SMITH . . . . . . . . . . . . 93 CHAPTER XIV - THE DOCTRINE OF SEALING. . . . . . . . . . . . 99 CHAPTER XV - THE SAINTS TURN WESTWARD. . . . . . . . . . . .104 CHAPTER XVI - LEE GOES TO SANTA FE . . . . . . . . . . . . .110 CHAPTER XVII - LEE IS TREATED BADLY BY THE BRETHREN. . . . .119 CHAPTER XVIII - THE DANITE AND HIS DUTY. . . . . . . . . . .129 CHAPTER XIX - THE MOUNTAIN MEADOWS . . . . . . . . . . . . .139 CHAPTER XX - THE MUSTER OF THE DANITES . . . . . . . . . . .146 CHAPTER XXI - THE BLOOD FEAST OF THE DANITES . . . . . . . .151 CHAPTER XXII - THE DANITE CHIEF REPORTS TO BRIGHAM . . . . .157 CHAPTER XXIII - LEE NEARS THE END. . . . . . . . . . . . . .161 APPENDIX I - BLOOD ATONEMENT . . . . . . . . . . . . . . . .166 APPENDIX II - THE STORY OF LEE'S ARREST. . . . . . . . . . .168 APPENDIX III - DEATH OF JOHN DOYLE LEE . . . . . . . . . . .173 ILLUSTRATIONS (not included in text version) The Mountain Meadows ii The Danite 36 The Mormon Preacher 60 The Blood Atonement 138 John Doyle Lee 150 INTRODUCTION THE MORMON PURPOSE Almost a half century ago, being in 1857, John Doyle Lee, a chief among that red brotherhood, the Danites, was ordered by Brigham Young and the leading counselors of the Mormon Church to take his men and murder a party of emigrants then on their way through Utah to California. The Mormon orders were to "kill all who can talk," and, in their carrying out, Lee and his Danites, with certain Indians whom he had recruited in the name of scalps and pillage, slaughtered over one hundred and twenty men, women, and children, and left their stripped bodies to the elements and the wolves. This wholesale murder was given the title of "The Mountain Meadows Massacre." Twenty years later, in 1877, the belated justice of this Government seated Lee on his coffin, and shot him to death for his crimes. In those long prison weeks which fell in between his arrest and execution, Lee wrote his life, giving among other matters the story of the Church of Mormon from its inception, when Joseph Smith pretended, with the aid of Urim and Thummim, to translate the golden plates, down to those murders for which he, Lee, was executed. Lee's confessions, so to call them, were published within a few months following his death. The disclosures were such that the Mormon Church became alarmed; the book might mean its downfall. In the name of Mormon safety Brigham Young, by money and other agencies, succeeded in the book's suppression. What copies had been sold were, as much as might be, bought up and destroyed, together with the plates and forms from which they had been printed. In the destruction of this literature, so perilous to Mormons, at least two volumes escaped. These have been placed in my hands by certain patriotic influences, and are here reprinted as The Mormon Menace. Much that was shocking and atrocious has been eliminated in the editing, as unfit for modest ears and eyes. What remains, however, will give a sufficient picture of the Mormon Church in its hateful attitude towards all that is moral or republican among our people. A black kitten makes a black cat; what the Mormon Church was under President Young it is under President Smith, and will be with their dark successors. The purpose of the present publication of Lee's story is to warn American men, and more particularly American women, of the Mormon viper still coiled upon the national hearth. To-day, as in the days of Lee, the Mormon missionary is abroad in the world. He is in your midst; he makes his converts among your neighbors; within the month, on one detected occasion, he stood at the portals of your public schools and gave his insidious pamphlets, preaching Mormonism, into the hands of your children. More, the Mormon Church has, in addition to its religious, its political side, and teaches not only immorality, but treason. On a far-away 5th of November a certain darksome Guy Fawkes and his confederates, all with a genius for explosives, planned to blow up the British Government by blowing up its parliament, and went some distance towards carrying out their plot. The Mormon Church of Latter-day Saints, with headquarters in Salt Lake City, is employed upon a present and somewhat similar conspiracy against this Government, with Senator Smoot as the advance guard or agent thereof in the halls of our national legislature. As this is written, a Senate inquiry into this conspiracy wags slowly yet searchingly forward. Stripped of formality of phrase and reset in easier English, the question which the Senate Committee is trying to solve is this: Is the Mormon Church in conspiracy against the Government, with Senator Smoot's seat as a first fruit of that conspiracy? As corollary comes the second query: To which does Senator Smoot give primary allegiance, the Church or the nation? By every sign and signal smoke of evidence the conspiracy charged exists, with President Smith of the Mormon Church its chief architect and expositor. Smoot takes his seat in the upper house of Congress with a first purpose of carrying forth, so far as lies within his hands, the plans of the conspirators. What is the purpose of the conspirators? To protect themselves and their fellow Mormons in the criminal practice of polygamy, and prevent their prosecution as bigamists by the Utah courts. The inquiry has already uncovered Mormonism in many of its evil details, and retold most, if not all, of those stories of pious charlatanism and religious crime which, during seventy-five years of its existence, make up the annals of the Mormon Church. As a first proposal it was explained in evidence before the committee that in no sort had the Mormon Church abated or abandoned polygamy as either a tenet or a practice. Indeed, the present conspiracy aims to produce conditions in Utah under which polygamy may flourish safe from the ax of law. In the old days, when Brigham Young ruled, the Mormons were safe with sundry thousands of desert miles between the law and them. Then they feared nothing save strife within the Church, and that would be no mighty peril. Brigham Young would put it down with the Danites. He had his Destroying Angels, himself at their head, and when a man rebelled he was murdered. Mormonism is not, when a first fanaticism has subsided, a religion that would address the popular taste. It is a religion of gloom, of bitterness, of fear, of iron hand to punish the recalcitrant. It demands slavish submission on the part of every man. It insists upon abjection, self-effacement, a surrender of individuality on the part of every woman. The man is to work and obey; the woman is to submit and bear children; all are to be for the Church, of the Church, by the Church, hoping nothing, fearing nothing, knowing nothing beyond the will of the Church. The money price of Mormonism is a tithe of the member's income - the Church takes a tenth. The member may pay in money or in kind; he may sell and pay his tenth in dollars, or he may bring to the tithing yard his butter, or eggs, or hay, or wheat, or whatever he shall raise as the harvest of his labors. In the old time the President of the Church was the temporal as well as spiritual head. No one might doubt his "revelations" or dispute his commands without being visited with punishment which ran from a fine to the death penalty. When outsiders invaded their regions the Mormons, by command of Brigham Young, struck them down, as in the Mountain Meadows murders. This was in the day when the arm of national power was too short to reach them. Now, when it can reach them, the Church conspires where before it assassinated, and strives to do by chicane what it aforetime did by shedding blood. And all to defend itself in the practice of polygamy! One would ask why the Mormons set such extravagant store by that doctrine of many wives. This is the great reason: It serves to mark the Church members and separate and set them apart from Gentile influences. Mormonism is the sort of religion that children would renounce, and converts, when their heat had cooled, abandon. The women would leave it on grounds of jealousy and sentiment; the men would quit in a spirit of independence and a want of superstitious belief in the Prophet's "revelations." Polygamy prevents this. It shuts the door of Gentile sympathy against the Mormon. The Mormon women are beings disgraced among the Gentiles; they must defend their good repute. The children of polygamous marriages must defend polygamy to defend their own legitimacy. The practice, which doubtless had its beginning solely to produce as rapidly as might be a Church strength, now acts as a bar to the member's escape; wherefore the President, his two counselors, the twelve apostles and others at the head of Mormon affairs, insist upon it as a best, if not an only, Church protection. Without polygamy the Mormon membership would dwindle until Mormonism had utterly died out. The Mormon heads think so, and preserve polygamy as a means of preserving the Church. What the Mormon leaders think and feel and say on this keynote question of polygamy, however much they may seek to hide their sentiments behind a mask of lies, may be found in former utterances from the Church pulpit, made before the shadow of the law had fallen across it. President Heber C. Kimball, in a discourse delivered in the Tabernacle, November 9, 1856 (Deseret News, volume 6, page 291), said: "I have no wife or child that has any right to rebel against me. If they violate my laws and rebel against me, they will get into trouble just as quickly as though they transgressed the counsels and teachings of Brother Brigham. Does it give a woman a right to sin against me because she is my wife? No; but it is her duty to do my will as I do the will of my Father and my God. It is the duty of a woman to be obedient to her husband, and unless she is I would not give a damn for all her queenly right and authority, nor for her either, if she will quarrel and lie about the work of God and the principles of plurality. A disregard of plain and correct teachings is the reason why so many are dead and damned, and twice plucked up by the roots, and I would as soon baptize the devil as some of you." October 6, 1855 (volume 5, page 274), Kimball said: "If you oppose any of the works of God you will cultivate a spirit of apostasy. If you oppose what is called the spiritual wife doctrine, the patriarchal order, which is of God, that course will corrode you with apostasy, and you will go overboard. The principle of plurality of wives never will be done away, although some sisters have had revelations that when this time passes away, and they go through the vale, every woman will have a husband to herself. I wish more of our young men would take to themselves wives of the daughters of Zion, and not wait for us old men to take them all. Go ahead upon the right principle, young gentlemen, and God bless you for ever and ever, and make you fruitful, that we may fill the mountains and then the earth with righteous inhabitants." President Heber C. Kimball, in a lengthy discourse delivered in the Tabernacle on the 4th day of April, 1857, took occasion to say: "I would not be afraid to promise a man who is sixty years of age, if he will take the counsel of Brother Brigham and his brethren, that he will renew his youth. I have noticed that a man who has but one wife, and is inclined to that doctrine, soon begins to wither and dry up, while a man who goes into plurality looks fresh, young, and sprightly. Why is this? Because God loves that man, and because he honors his work and word. Some of you may not believe this - I not only believe it, but I also know it. For a man of God to be confined to one woman is a small business; it is as much as we can do to keep up under the burdens we have to carry, and I do not know what we should do if we only had one woman apiece." President Heber C. Kimball used the following language in a discourse, instructing a band of missionaries about to start on their mission: "I say to those who are elected to go on missions, Go, if you never return, and commit what you have into the hands of God - your wives, your children, your brethren, and your property. Let truth and righteousness be your motto, and don't go into the world for anything else but to preach the gospel, build up the Kingdom of God, and gather the sheep into the fold. You are sent out as shepherds to gather the sheep together; and remember that they are not your sheep; they belong to Him that sends you. Then don't make a choice of any of those sheep; don't make selections before they are brought home and put into the fold. You understand that! Amen." When the Edmunds law was passed, and punishment and confiscation and exile became the order, even dullwits among Mormons knew that the day of terror and bloodshed as a system of Church defense was over with and done. Then the Mormons made mendacity take the place of murder, and went about to do by indirection what before they had approached direct. Prophet Woodruff was conveniently given a "revelation" to the effect that polygamy might be abandoned. They none the less kept the Mormon mind in leash for its revival. The men were still taught subjection; the women were still told that wifehood and motherhood were their two great stepping-stones in crossing to the heavenly shore, missing which they would be swept away. Meanwhile, and in secret, those same heads of the Church - Smith, the President, Cluff, the head of the Mormon College, Tanner, chief of the Young Men's Mutual Improvement Association - took unto themselves plural wives by way of setting an example and to keep the practical fires of polygamy alive. True, these criminals ran risks, and took what President Smith in his recent testimony, when telling of his own quintette of helpmeets, called "the chances of the law." To lower these risks, and diminish them to a point where in truth they would be no risks, the Mormon Church, under the lead of its bigamous President several years rearward, became a political machine. It looked over the future, considered its own black needs as an outlaw, and saw that its first step towards security should be the making of Utah into a State. As a territory the hand of the Federal power rested heavily upon it; the Edmunds law could be enforced whenever there dwelt a will in Washington so to do. Once a State, Utah would slip from beneath the pressure of that iron statute. The Mormons would at the worst face nothing more rigorous than the State's own laws against bigamy, enforced by judges and juries and sheriffs of their own selection, and jails whereof they themselves would weld the bars and hew the stones and forge the keys. With that, every Mormon effort of lying promise and pretense of purity were put forward to bring statehood about. What Gentiles were then in Utah exerted themselves to a similar end, and made compacts, and went, as it were, bail for Mormon good behavior. In the end Utah was made a State; the Mormons breathed the freer as ones who had escaped that Edmunds statute which was like a sword of Damocles above their polygamous heads. To be sure, as a State Utah had her laws against plural marriages, and provided a punishment for the bigamist; the general government would consent to nothing less as the price of that statehood prayed for. But the Mormon criminals, the Smiths, the Lymans, the Tanners, and the Cluffs, were not afraid. They had gotten the reins of power into their own fingers, and made sure of their careful ability to drive ahead without an upset. The Mormon Church, now when Utah was a State, went into politics more openly and deeply than before. Practically there are three parties in Utah - Republicans and Democrats and Mormons. The Gentiles are Democrats or Republicans; the Mormons are never anything but Mormons, voting on this side or on that, for one man or another, as the Mormon interest dictates and the Mormon President and the apostles direct. Every Mormon who has a vote occupies a double position; he is a Mormon in religion and a Mormon in political faith. In that way every office is filled with a Mormon, or with a Gentile who can be blind to Mormon iniquities. To-day a bigamist in Utah has no more to fear from the law than has a gambling-house keeper in the city of New York. That Mormon conspiracy, whereof Smoot in the Senate is one expression, was not made yesterday. It had its birth in the year of the Edmunds law and its drastic enforcement. In that day, black for Mormons, it was resolved to secure such foothold, such representation in the Congress at Washington, that, holding a balance of power in the Senate or House, or both, the Congressional Democrats or Republicans would grant the Mormons safety for their pet tenet of polygamy as the price of Mormon support. The Mormons in carrying out these plans decided upon an invasion and, wherever possible, the political conquest of other States. They already owned Utah; they would bring - politically - beneath their thumb as many more as they might. With this thought they planted colonies in Nevada, in Colorado, in Idaho, in Wyoming, in Montana, in Oregon, in Arizona. As a refuge for polygamists, should the unexpected happen and a storm of law befall, they also planted colonies over the Mexico line in Chihuahua and Sonora. Before going to the latter move they talked with Diaz; and that astute dictator said "Yes," with emphasis. Diaz welcomed the Mormons; they might be as polygamous as they pleased. He wanted citizens; and he was not blind to those beauties of enterprise and courage and hardihood that are the heritage of the Anglo- Dane. He bade the Mormons come to Mexico and make a bulwark of themselves between him and his American neighbors north of the Rio Grande. The Mormons hated the Americans; Diaz could trust them. The Mormons went to Mexico; there they are to-day in many a rich community, as freely polygamous as in the most wide-flung hour of Brigham Young. Diaz smiles as he reviews those prodigal crops of corn and cattle and children which they raise. They make his empire richer in men and money - commodities of which Mexico has sorely felt the want. Once when a Methodist clergyman went to Diaz, remonstrated against that polygamy which he permitted, and spoke of immoralities, Diaz snapped his fingers. "Do you see their children?" cried Diaz. "Well, I think more of their children than of your arguments." From this Mexican nursery the Mormon President can, when he will, order an emigration into Nevada or any of those other States I've mentioned, to support the Church where it is weakest. Moreover, as related, the settlements in Mexico offer a haven of retreat should any tempest of prosecution beat upon the Utah polygamists through some slip of policy or accidental Gentile strength. In Nevada, in Colorado, in Oregon, in Idaho, in every one of those States wherein the Church has planted the standards of Mormonism, the Mormon, as fast as he may, is making himself a power in politics. He is never a Democrat, never a Republican, always a Mormon. What sparks of independent political action broke into brief, albeit fiery, life a few years ago were fairly beaten out when Thatcher and Roberts were punished for daring to act outside the Mormon command. Now, pretend what they will, assert what lie they choose, the Mormon President holds the Mormon vote, in whatever State it abides, in the hollow of his hand. He can, and does, place it to this or that party's support, according as he makes his bargain. He will use it to elect legislators and Congressmen in those States. He will employ it to select the Senators whom those States send to Washington. And when they are there, as Smoot is there, for the safeguarding of polygamy and what other crimes Mormonism may find it convenient to rest upon from time to time, those Senators and Representatives will act by the Mormon President's orders. "When the lion's hide is too short," said the Greek, "I piece it out with foxes." And the Mormons, in a day when the Danites have gone with those who called them into bloody being, and murder as a Churchly argument is no longer safe, profit by the Grecian's wisdom. But the darkest side of Mormonism is seen when one considers the stamp of moral and mental degradation it sets upon those men and women who comprise what one might term the peasantry of the Church. Woman is, as the effect of Mormonism, peculiarly made to retrograde. Instead of being uplifted she is beaten down. She must not think; she must not feel; she must not know; she must not love. Her only safety lies in being blind and deaf and dull and senseless to every better sentiment of womanhood. She is to divide a husband with one or two or ten or twenty; she is not to be a wife, but the fraction of a wife. The moment she looks upon herself as anything other than a bearer of children she is lost. Should she rebel - and in her helplessness she does not know how to enter upon practical revolt - she becomes an outcast; a creature of no shelter, no food, no friend, no home. Woman is the basis or, if you will, the source and fountain of a race; woman is a race's inspiration. And what shall a race be, what shall its children be, with so lowered and befouled an origin? At the hearing before the Senate Committee President Smith, stroking his long white beard in the manner of the patriarchs, made no secret of his five wives, and seemed to court the Gentile condemnation. This hardihood was of deliberate plan on the part of President Smith. He was inviting what he would call "persecution." He did not fear actual prosecution in the Utah courts; as to the Federal forums, those tribunals were powerless against him now that Utah was a State. Being safe in the flesh, President Smith would bring upon himself and Mormonism the whole fury of the press. It would serve to quiet schism and bicker within the Mormon Church. An opposition or a "persecution" would act as a pressure to bring Mormons together. That pressure would squeeze out the last drop of political independence among Mormons, which to the extent that it existed might interfere with his disposal of the compact Mormon vote. In short, an attack upon himself and upon Mormonism by the Gentiles would tighten the hold of President Smith, close-herd the Mormons, and leave them ready politically to be driven hither and yon as seemed most profitable for Church purposes. Gray, wise, crafty, sly, soft, one who carries mendacity to the heights of art, President Smith gives in all he says and does and looks the color of truth to this explanation of his frankness. He would not prodigiously care if Smoot were cast into outer Senate darkness. It would not be an evil past a remedy. He could send Smoot back; and send him back again. Meanwhile, he might lift up the cry of the Church persecuted; that of itself would stiffen the Mormon line of battle and multiply recruits. President Smith looks forward to a time when one Senate vote will be decisive. He cannot prophesy the day; but by the light of what has been, he knows that it must dawn. About a decade ago the Democrats took the Senate from the Republicans by one vote - Senator Peffer's. In Garfield's day the Senate, before Conkling stepped down and out, was in even balance with a tie. What was, will be; and President Smith intends, when that moment arrives and the Senate is in poise between the parties, to have at least one Utah vote, and as many more as he may, to be a stock in trade wherewith to traffic security for his Church of Mormon and its crimes. Given a balance of power in the Senate - and it might easily come within his hands - President Smith could enforce such liberal terms for Mormonism as to privilege it in its sins and prevent chance of punishment. There be those who, for a Mormon or a personal political reason, will find fault with this work and its now appearance in print; they will argue that some motive of politics underlies the publication. It is fair to state that in so arguing they will be right. The motive is three-ply - made up of a purpose to withstand the Mormon Church as a political force, limit its spread as a so-called religion, and buckler the mothers and daughters and sisters of the country against an enemy whose advances are aimed peculiarly at them. The morals of a people are in the custody of its women; and, against Mormonism - that sleepless menace to American morality - these confessions of Lee the Danite are set in types to become a weapon in their hands. It was the womanhood of the nation that compelled the present Senate investigation of Smoot and what Mormon influences and conspiracies produced him as their representative; and it is for a defense of womanhood and its purity that this book is made. The battle will not be wholly won with Smoot's eviction from his Senate seat; indeed, the going of Smoot will be only an incident. The war should continue until all of Mormonism and what it stands for is destroyed; for then, and not before, may wifehood or womanhood write itself safe between the oceans. Congress must not alone cleanse itself of Smoot; it must go forward to methods that shall save the politics of the country from a least of Mormon interference, and the aroused womanhood of the land should compel Congress to this work. He who would hold his house above his head must mind repairs, and the word is quite as true when spoken of a country. Alfred Henry Lewis. New York City, December 15, 1904. THE MORMON MENACE OR, THE CONFESSIONS OF JOHN DOYLE LEE CHAPTER I - THE STORMY YOUTH OF LEE In justice to myself, my numerous family, and the public in general, I consider it my duty to write a history of my life. I shall content myself with giving facts, and let the readers draw their own conclusion therefrom. By the world at large I am called a criminal, and have been sentenced to be shot for deeds committed by myself and others nearly twenty years ago. I have acted my religion, nothing more. I have obeyed the orders of the Church. I have acted as I was commanded to do by my superiors. My sins, if any, are the result of doing what I was commanded to do by those who were my superiors in authority in the Church of Jesus Christ of Latter-day Saints. My birthday was the 6th day of September, A.D. 1812. I was born in the town of Kaskaskia, Randolph County, Illinois. My father, Ralph Lee, was born in the State of Virginia. He was of the family of Lees of Revolutionary fame. He served his time as an apprentice and learned the carpenter's trade in the city of Baltimore. My mother was born in Nashville, Tennessee. She was the daughter of John Doyle, who for many years held the position of Indian Agent over the roving tribes of Indians in southeastern Illinois. He served in the War of the Revolution, and was wounded in one of the many battles in which he took part with the sons of liberty against the English oppressors. At the time of my birth my father was considered one of the leading men of that section of country; he was a master workman, sober and attentive to business, prompt and punctual to his engagements. He contracted largely and carried on a heavy business; he erected a magnificent mansion, for that age and country, on his land adjoining the town of Kaskaskia. This tract of land was the property of my mother when she married my father. My grandfather Doyle was a wealthy man. He died in 1809 at Kaskaskia, Illinois, and left his whole fortune to my mother and her sister Charlotte, by will. They being his only children, he divided the property equally between them. My father and mother were both Catholics, were raised in that faith; I was christened in that Church. When about one year old, my mother being sick, I was sent to a French nurse, a negro woman. At this time my sister Eliza was eleven years old, but young as she was she had to care for my mother and do all the work of the household. To add to the misfortune, my father began to drink heavily and was soon very dissipated; drinking and gambling were his daily occupation. The interest and care of his family were no longer a duty with him; he was seldom present to cheer and comfort his lonely, afflicted wife. The house was one mile from town, and we had no neighbors nearer than that. The neglect and indifference on the part of my father towards my afflicted mother served to increase her anguish and sorrow, until death came to her relief. My mother's death left us miserable indeed; we were (my sister and I) thrown upon the wide world, helpless, and, I might say, without father or mother. My father when free from the effects of intoxicating drink was a kind-hearted, generous, noble man, but from that time forward he was a slave to drink - seldom sober. My aunt Charlotte was a spit-fire; she was married to a man by the name of James Conner, a Kentuckian by birth. They lived ten miles north of us. My sister went to live with her aunt, but the treatment she received was so brutal that the citizens complained to the county commissioners, and she was taken away from her aunt and bound out to Dr. Fisher, with whose family she lived until she became of age. In the meantime the doctor moved to the city of Vandalia, Illinois. I remained with my nurse until I was eight years of age, when I was taken to my aunt Charlotte's to be educated. I had been in a family which talked French so long that I had nearly lost all knowledge of my mother tongue. The children at school called me Gumbo, and teased me so much that I became disgusted with the French language and tried to forget it - which has been a disadvantage to me since that time. My aunt was rich in her own right. My uncle Conner was poor; he drank and gambled and wasted her fortune; she in return give him blixen all the time. The more she scolded, the worse he acted, until they would fight like cats and dogs. Between them I was treated worse than an African slave. I lived in the family eight years, and can safely say I got a whipping every day I was there. My aunt was more like a savage than a civilized woman. In her anger she generally took her revenge upon those around her who were the least to blame. She would strike with anything she could obtain with which to work an injury. I have been knocked down and beaten by her until I was senseless, scores of times, and carry many scars on my person, the result of harsh usage by her. When I was sixteen years old I concluded to leave my aunt's house - I cannot call it home; my friends advised me to do so. I walked one night to Kaskaskia; went to Robert Morrison and told him my story. He was a mail contractor. He clothed me comfortably, and sent me over the Mississippi River into Missouri, to carry the mail from St. Genevieve to Pinckney, on the north side of the Missouri River, via Potosie, a distance of one hundred and twenty-seven miles. It was a weekly mail. I was to receive seven dollars a month for my services. This was in December, 1828. It was a severe winter; snow unusually deep and roads bad. I was often until two o'clock at night in reaching my stations. In the following spring I came near losing my life on several occasions when swimming the streams, which were then generally over their banks. The Meramec was the worst stream I had to cross, but I escaped danger, and gave satisfaction to my employer. All I know of my father, after I was eight years of age, is that he went to Texas in the year 1820, and I have never heard of him since. What his fate was I never knew. When my mother died my uncle and aunt Conner took all the property - a large tract of land, several slaves, household and kitchen furniture, and all; and, as I had no guardian, I never received any portion of the property. The slaves were set free by an act of the Legislature; the land was sold for taxes, and was hardly worth redeeming when I came of age; so I sold my interest in all the land that had belonged to my mother, and made a quit-claim deed of it to Sidney Breeze, a lawyer of Kaskaskia, in consideration of two hundred dollars. I was born on the point of land lying between and above the mouth of the Okaw or Kaskaskia River and the Mississippi River, in what is known as the Great American Bottom - the particular point I refer to was then called Zeal-no-waw, the Island of Nuts. It was nineteen miles from the point of the bluffs to the mouth of the Okaw River; ten miles wide up at the bluffs and tapering to a point where the rivers united. Large bands of wild horses - French ponies, called "punt" horses - were to be found any day feeding on the ever green and nutritious grasses and vegetation. Cattle and hogs were also running wild in great numbers; every kind of game, large and small, could be had with little exertion. The streams were full of fish; the forests contained many varieties of timber; nuts, berries, and wild fruits of every description, found in the temperate zone could be had in their season. Near by was the Reservation of the Kaskaskia Indians, Louis DuQuoin was chief of the tribe. He had a frame house painted in bright colors, but he never would farm any, game being so plentiful he had no need to labor. Nearly all the settlers were French, and not very anxious for education or improvement of any kind. I was quite a lad before I ever saw a wagon, carriage, set of harness, or a ring, a staple, or set of bows to an ox yoke. The first wagon I ever saw was brought into that country by a Yankee peddler; his outfit created as great an excitement in the settlement as the first locomotive did in Utah; the people flocked in from every quarter to see the Yankee wagon. Everything in use in that country was of the most simple and primitive construction. There were no sawmills or gristmills in that region; sawed lumber was not in the country. The wagons were two-wheeled carts made entirely of wood - not a particle of iron about them; the hubs were of white elm, spokes of white oak or hickory, the felloes of black walnut, as it was soft and would bear rounding. The felloes were made six inches thick, and were strongly doweled together with seasoned hardwood pins; the linch pin was of hickory or ash; the thills were wood; in fact all of it was wood. The harness consisted of a corn husk collar, hames cut from an ash tree root, or from an oak; tugs were rawhide; the lines also were rawhide; a hackamore or halter was used in place of a bridle; one horse was lashed between the thills by rawhide straps and pins in the thills for a hold-back; when two horses were used, the second horse was fastened ahead of the first by straps fastened on to the thills of the cart. Oxen were yoked as follows: A square stick of timber of sufficient length was taken and hollowed out at the ends to fit on the neck of the ox, close up to the horns, and this was fastened by rawhide straps to the horns. The people were of necessity self-sustaining, for they were forced to depend upon their own resources for everything they used. Clothing was made of home manufactured cloth or the skins of wild animals. Imported articles were procured at heavy cost, and but few found their way to our settlements. Steamboats and railroads were then unthought of, by us at least, and the navigation of the Mississippi was carried on in small boats that could be drawn up along the river bank by means of oars, spikes, poles, and hooks. The articles most in demand were axes, hoes, cotton cards, hatchels for cleaning flax, hemp and cotton, spinning wheels, knives, and ammunition, guns, and bar shears for plows. In exchange for such goods the people traded beef, hides, furs, tallow, beeswax, and honey. Money was not needed or used by anyone - everything was trade and barter. The people were generous and brave. Their pleasures and pastimes were those usual in frontier settlements. They were hardy, and well versed in woodcraft. They aided each other, and were all in all a noble class of people, possessing many virtues and few faults. The girls were educated by their mothers to work, and had to work. It was then a disgrace for a young woman not to know how to take the raw material - the flax and cotton - and, unaided, manufacture her own clothing. It is a lamentable fact that such is no longer the case. CHAPTER II - LEE BEGINS A CAREER I formed a liking for Emily Conner. Emily was an orphan, and lived about four years at my aunt Charlotte's after her mother died, and until her father married again. She had a consoling word for me at all times when I was in trouble. From being friends, we became lovers and were engaged to be married, when my circumstances would permit. That winter I went to a school for three months. Early in the spring the Indian war known as the Black Hawk war broke out, and volunteers were called for. I enrolled myself at the first call, in the company of Capt. Jacob Feaman, of Kaskaskia. The company was ordered to rendezvous at Fort Armstrong, Rock Island, where the troops were reorganized, and Capt. Feaman was promoted to colonel, and James Conner became captain of the company. I served until the end of the war, and was engaged in many skirmishes, and lastly was at the battle of Bad Axe, which I think took place on the 4th day of August, A. D. 1831, but am not certain as to the date. The soldiers were allowed to go home about the 1st of September, 1831. Our company got to Kaskaskia, and were discharged, I think, on the 1st of September, 1831. I got back with a broken-down horse and worn-out clothing, and without money. I concluded to seek a more genial clime, one where I could more rapidly better my financial condition. I went to see and talk with Emily, the friend of my childhood, and the girl that taught me first to love. I informed her of my intentions. We pledged mutual and lasting fidelity to each other, and I bid her farewell and went to St. Louis to seek employment. When I landed on the wharf at St. Louis I met a negro by the name of Barton, who had formerly been a slave to my mother. He informed me that he was a fireman on the steamboat Warrior, running the upper Mississippi, between St. Louis, Missouri, and Galena, Illinois. I told him I wanted work. He said he could get me a berth on the Warrior as fireman, at twenty-five dollars a month; but he considered the work more than I could endure, as it was a hard, hot boat to fire on. I insisted on making the effort, and was employed as fireman on the Warrior at twenty-five dollars per month. I found the work very hard. The first two or three times that I was on watch I feared I would be forced to give it up; but my spirit bore me up, and I managed to do my work until we reached the lower rapids near Keokuk. At this place the Warrior transferred its freight, in light boats, over the rapids to the Henry Clay, a steamer belonging to the same line. The Henry Clay then lay at Commerce, now known as Nauvoo. I was detailed with two others to take a skiff with four passengers over the rapids. The passengers were Mrs. Bogges and her mother, and a lady whose name I have forgotten, and Mr. Bogges. The distance to the Henry Clay from where the Warrior lay was twelve miles. A large portion of the cargo of the Warrior belonged to the firm of Bogges & Co. When we had gone nearly halfway over the rapids my two assistants got drunk and could no longer assist me; they lay down in the skiff and went to sleep. Night was fast approaching, and there was no chance for sleep or refreshment, until we could reach Commerce or the Henry Clay. The whole labor fell on me, to take that skiff and its load of passengers to the steamer. Much of the distance I had to wade in the water and push the skiff, as was most convenient. I had on a pair of new calfskin boots when we started, but they were cut off my feet by the rocks in the river long before we reached the end of the journey. After a deal of hardship I succeeded in getting my passengers to the steamer just as it became dark. I was wet, cold, hungry, and nearly exhausted. I sat down by the engine in my wet clothing and soon fell asleep, without bedding or food. I slept from exhaustion until near midnight, when I was seized with fearful crampings, accompanied by a cold and deathlike numbness. I tried to rise up, but could not. I thought my time had come, and that I would perish without aid or assistance. When all hope had left me I heard a footstep approaching, and a man came and bent over me and asked if I was ill. I recognized the voice as that of Mr. Bogges. I said I was in the agonies of death, and a stranger without a friend on the boat. He felt my pulse, and hastened away, saying as he left me: "Do not despair, young man, you are not without friends. I will return at once." He soon returned, bringing a lantern and a bottle of cholera medicine, and gave me a large dose of the medicine; then he brought the captain and others to me. I was soon comfortably placed in bed, and from that time I had every attention paid me, and all the medical care that was necessary. Mr. Bogges told me that he had supposed I was one of the regular crew of the Henry Clay, and was among friends; that his wife had noticed that I appeared to be a stranger, and had seen me when I sat down by the engine alone; that after they retired his wife was restless and insisted on his getting up and finding me; this was the occasion of his assistance coming as it did. Mr. Bogges had contracted for freighting his goods to Galena, where he resided; and had provided for the passage of himself, wife, and mother-in-law. They would go by land from Commerce, as he dreaded the passage of the upper rapids in time of low water, as it then was. After finishing the loading of the steamer I began to fire up to get ready for a start. While so engaged, Mr. Bogges came to me, and offered to employ me. He asked me then what wages I was getting. I told him twenty-five dollars. "I will give you fifty dollars," said he. We reached Galena in safety, and health. Now a new life commenced. Mr. Bogges introduced me to John D. Mulligan, his partner. I at once commenced my duties as bar-tender at the store. The business was such that I found it more than play. Many a time I did not get rest or sleep for forty-eight hours at a time. I have frequently taken in one hundred dollars in twenty- four hours for drinks, at five cents a drink. I paid attention to business, making the interest of my employers my interest. On account of my faithful services I was permitted to prepare hot lunches during the night, to sell to gamblers. What I made was my own. In this way I made from fifty to one hundred dollars a month extra. One day while I was absent from the store a French half-breed, by the name of Shaunce got on a drunken spree and cleared out the store and saloon. Hearing the disturbance I ran to the store. I entered by the back door and went behind the counter. As I did so Shaunce ran to the counter and grabbed a large number of tumblers, and threw them about the house, breaking them all. "Shaunce, you must either behave, or go out of the house," I said. He jumped over the counter, caught me by the throat, and shoved me back against the counter, saying: "You little dog, how dare you insult me!" There was no time to swap knives. I must either receive a beating or do something to prevent it. I remembered the advice that my uncle Conner had given me about fighting. "John, if you ever get in a fight with a man that overmatches you, take one of his hands in both of yours, and let him strike as he may, but get one of his fingers in your mouth and then bite it, and hold on until he gives up," he had said. Acting on this advice, I succeeded in getting one of Shaunce's thumbs in my mouth. I held to it until I dislocated the thumb joint, when he yelled: "Take him off!" This little affair made a quiet man of Shaunce, and my employers were more pleased with me than ever before. They made me a present of fifty dollars for what I had done. While with Bogges & Co. I made money, and was saving of what I earned. I did not gamble. I took good care of myself, and, having the respect of every person, I admit I was quite vain and proud. I was accused by the gamblers of being stingy with my money. So I thought I would do as others did, and commenced to give money to others as a stake to gamble with on shares. Soon I began to play. I won and lost, but did not play to any great extent. Mr. Bogges took me to task for gambling. He also showed me many of the tricks of the gamblers, and I promised him to quit the practice as soon as I got married. In the early part of 1832 I received an affectionate letter from my Emily, desiring me to return to her, and settle down before I had acquired a desire for a rambling life. I then had five hundred dollars in money and two suits of broadcloth clothing. I was anxious to see Emily, so I settled up with Bogges & Co. and started for home. Emily was then living at her sister's house in Prairie de Roache; her brother-in-law, Thomas Blay, kept the tavern there. I boarded with them about two weeks, during which time I played cards with the Frenchman, and dealt "vantune," or twenty-one, for them to bet at. I was lucky, but I lived fast, and spent my money freely, and soon found that half of it was gone. Emily was dissatisfied with my conduct. I proposed immediate marriage; Emily proposed to wait until the next fall, during which time we were to prepare for housekeeping. She wished to see if I would reform, for she had serious doubts about the propriety of marrying a gambler. She asked me to quit gambling, and if I had made that promise all would have been well, but I was stubborn and proud and refused to make any promise. I thought it was beneath my dignity. I really intended to never gamble after my wedding, but I would not tell her so; my vanity overruled my judgment. I said that if she had not confidence enough in me to take me as I was, without requiring me to give such a promise, I would never see her again until I came to ask her to my wedding. This was cruel, and deeply wounded Emily; she burst into tears and turned from me. I never saw her again until I went to ask her to attend my wedding. I went up into the country and stopped with my cousins. While there I met the bride of my youth; she was the daughter of Joseph Woolsey and Abigail, his wife. I attended church, went to parties and picnics, and fell in love with Agathe Ann, the eldest girl. The old folks were op- posed to my marrying their daughter, but after suffering the tortures and overcoming the obstacles usual in such cases, I obtained the consent of the girl's parents, and was married to Agathe Ann Woolsey on the 24th day of July, A. D. 1833. The expenses of the wedding ended all my money, and I was ready to start the world new and fresh. I had about fifty dollars to procure things to keep house on, but it was soon gone; yet it procured, about all we then thought we needed. I commenced housekeeping near my wife's father's, and had good success in all that I undertook. I made money, or rather I obtained considerable property, and was soon comfortably fixed. CHAPTER III - LEE BECOMES A MORMON After I moved to Luck Creek I was a fortunate man and accumulated property very fast. I look back to those days with pleasure. I had a large house and I gave permission to all sorts of people to come there and preach. Methodists, Baptists, Campbellites, and Mormons all preached there when they desired to do so. In 1837 a man by the name of King, from Indiana, passed by, or came to my place, on his way to Missouri to join the Mormons. He had been a New Light, or Campbellite preacher. I invited him to stay at my place until the next spring. I gave him provisions for his family, and he consented to and did stay with me some time. Soon after that there was a Methodist meeting at my house. After the Methodist services were through I invited King to speak. He talked about half an hour on the first principles of the gospel as taught by Christ and his apostles, denouncing all other doctrines as spurious. This put an end to other denominations preaching in my house. That was the first sermon I ever heard concerning Mormonism. The winter before, two elders, Durphy and Peter Dustan, stayed a few days with Hanford Stewart, a cousin of Levi Stewart, the bishop of Kanab. They preached in the neighborhood, but I did not attend or hear them preach. My wife and her mother went to hear them, and were much pleased with their doctrine. I was not a member of any Church, and considered the religion of the day as merely the opinions of men who preached for hire and worldly gain. I believed in God and in Christ, but I did not see any denomination that taught the apostolic doctrine as set forth in the New Testament. I read in the New Testament where the apostle Paul recommended his people to prove all things, then hold fast to that which is good; also that he taught that though an angel from heaven should preach any other gospel than this which ye have received, let him be accursed. This forbid me believing any doctrine that differed from that taught by Christ and his apostles. I wanted to belong to the true Church, or none. When King began to preach at my house I noticed that every other denomination opposed him. I was surprised at this. I could not see how he could injure them if they were right. I had been brought up as a strict Catholic. I was taught to look upon all sects, except the Catholic, with disfavor, and my opinion was that the Mormons and all others were apostates from the true Church; that the Mormon Church was made up of the off-scourings of hell, or of apostates from the true Church. I then had not the most distant idea that the Mormons believed in the Old and New Testaments. I was astonished to hear King prove his religion from the Scriptures. I reflected. I determined, as every honest man should do, to fairly investigate his doctrines, and to do so with a prayerful heart. The more I studied the question, the more interested I became. I talked of the doctrine to nearly every man I met. The excitement soon became general, and King was invited to preach in many places. In the meantime Levi Stewart, one of my near neighbors, became interested in this religion, and went to Far West, Missouri, to investigate the question of Mormonism at headquarters. He joined the Church there, and when he returned he brought with him the Book of Mormon and a monthly periodical called the Elder's Journal. By this time my anxiety was very great, and I determined to fathom the question to the bottom. My frequent conversations with Elder King served to carry me on to a conviction that the dispensation of the fullness of time would soon usher in upon the world. If such was the case I wished to know it; for the salvation of my never-dying soul was of far more importance to me than all other earthly considerations. I regarded the heavenly boon of eternal life as a treasure of great price. I left off my frivolity and commenced to lead a moral life. I began trying to lay up treasure in heaven, in my Father's rich storehouse, and wished to become an heir of righteousness, to inherit in common with the faithful children the rich legacy of our Father's Kingdom. During that year our child, Elizabeth Adaline, died of scarlet fever. The night she lay a corpse I finished reading the Book of Mormon. I never closed my eyes in sleep from the time I commenced until I finished the book. I read it after asking God to give me knowledge to know if it was genuine and of Divine authority. By careful examination I found that it was in strict accord with the Bible and the gospel therein contained; that it purported to have been given to another people, who then lived on this continent, as the Old and New Testaments had been given to the Israelites in Asia. I also found many passages in the Bible in support of the forthcoming of such a work, preparatory to the gathering of the remnant of the House of Israel, and the opening glory of the Latter-day work, and the setting up of the Kingdom of God upon the earth for the reception of the Son of Man, and the millennial reign of Christ upon the earth a thousand years; all of which, to me, was of great moment. My whole soul was absorbed in these things. My neighbor Stewart, who had just returned from Missouri, brought the most cheering and thrilling accounts of the power and manifestations of the Holy Spirit working with that people; that the spiritual gifts of the true believers in Christ were enjoyed by all who lived faithfully and sought them; that there was no deception about it; that everyone had a testimony for himself, and was not dependent upon another; that they had the gift of tongues, the interpretation of those tongues, the power of healing the sick by the laying on of hands, prophesying, casting out devils and evil spirits. All of which he declared, with words of soberness, to be true. Stewart had been my playmate and my companion in former years. His word had great influence on me, and strengthened my conviction that the Book of Mormon was true - that it was a star opening the dispensation of the fullness of time. I believed the Book of Mormon was true, and, if so, everything but my soul's salvation was a matter of secondary consideration to me. I had a small fortune, a nice home, kind neighbors, and numerous friends, but nothing could shake the determination I then formed to break up, sell out, and leave Illinois and go to the Saints at Far West, Missouri. My friends used every known argument to change my determination, but these words came into my mind, "First seek the righteousness of the Kingdom of God, then all things necessary will be added unto you "; and again, "What would it profit a man to gain the whole world and lose his own soul?" or, "What could a man gain in exchange for his soul?" I was here brought to the test, and my action was to decide on which I placed the most value - my earthly possessions and enjoyments or my reward in future, the salvation of my never-dying soul. I took up my cross and chose the latter. I sold out and moved to Far West. I took leave of my friends and made my way to where the Saints had gathered in Zion. Our journey was one full of events interesting to us, but not of sufficient importance to relate to the public. While on the journey I sold most of my cattle on time to an old man, a friend of Stewart's - took his notes, and let him keep them, which, as the sequel shows, was fortunate for me. We arrived at Far West, the then headquarters of the Mormon Church, about the 4th day of June, 1838. The country around there for some fifteen or twenty miles, each way, was settled by Mormons. I do not think any others lived within that distance. The Mormons who had been driven from Jackson, Ray, and Clay counties, in 1833, settled in Caldwell and Daviess counties. The night after our arrival at Far West there was a meeting to be held there. Stewart said to me: "Let us go up and hear them speak with new tongues and interpret the same, and enjoy the gifts of the gospel generally, for this is to be a prayer and testimony meeting." "I want no signs," I said. "I believe the gospel they preach on principle and reason, not upon signs - its consistency is all I ask. All I want are natural, logical, and reasonable arguments, to make up my mind from." The Sunday after, I attended church in Far West Hall. The hall was crowded with people, so much so that I, with others, could not gain admittance to the building. I obtained standing room in one of the windows. I saw a man enter the house without uncovering his head. The Prophet ordered the Brother of Gideon to put that man out, for his presumption in daring to enter and stand in the house of God without uncovering his head. This looked to me like drawing the lines pretty snug and close; however, I knew but little of the etiquette of high life, and much less about that of the Kingdom of Heaven. I looked upon Joseph Smith as a prophet of God - as one who held the keys of this last dispensation, and I hardly knew what to think about the violent manner in which the man was treated who had entered the house of God without taking his hat off. But this did not lessen my faith; it served to confirm it. I was fearful that I might in some way unintentionally offend the great and good man who stood as God's prophet on the earth to point out the way of salvation. We remained at the house of Elder Joseph Hunt, in Far West, several days. He was then a strong Mormon, and was afterwards first captain in the Mormon Battalion. He, as an elder in the Church, was a preacher of the gospel; all of his family were firm in the faith. Elder Hunt preached to me the necessity of humility and a strict obedience to the gospel requirements through the servants of God. He informed me that the apostles and elders were our true teachers, and it was our duty to hear, learn, and obey; that the spirit of God was very fine and delicate, and was easily grieved and driven from us: that the more humble we were, the more of the Holy Spirit we would enjoy. After staying in Far West about a week we moved about twenty miles, and settled on a stream called Marrowbone, at a place called afterwards Ambrosia. Sunday, June 17, 1838, I attended meeting. Samuel H. Smith, a brother of the Prophet, and Elder Daniel Cathcart preached. After meeting I and my wife were baptized by Elder Cathcart, in Ambrosia, on Shady Grove Creek, in Daviess County, Missouri. I was now a member of the Church, and expected to live in strict obedience to the requirements of the holy priesthood that ruled, governed, and controlled it. I must do this in order to advance in the scale of intelligence unto thrones, kingdoms, principalities, and powers, and through faithfulness and fidelity to the cause receive eternal increase in the mansions that would be prepared for me in my Father's kingdom. Neighbor Stewart and myself each selected a place on the same stream, and near where his three brothers, Riley, Jackson, and Urban, lived. On my location there was a spring of pure, cold water; also a small lake fed by springs. This lake was full of fish, such as perch, bass, pickerel, mullet, and catfish. It was surrounded by a grove of heavy timber, mostly hickory and oak. We could have fish sufficient for use every day in the year if we desired. My home on Ambrosia Creek reminded me of the one I had left on Luck Creek, Illinois; but it was on more rolling land, and much healthier than the Illinois home had proven to us. I knew I could soon replace, by labor, all the comfort I had abandoned when I started to seek my salvation. I felt that I had greatly benefitted my condition by seeking first the Kingdom of Heaven and its righteousness; all else, I felt, would be added unto me. But still I knew I must be frugal, industrious, and use much care. I improved my farm as rapidly as I could, and was soon so fixed that we were very comfortably established. Meetings were held three times a week; also prayer and testimony meetings - at the latter sacrament was administered. In these meetings, as well as in everything I was called upon to do, I tried hard to give satisfaction. I was a devout follower from the first. Whatever duty was assigned me I tried to discharge with a willing heart and ready hand. This disposition, on my part, coupled with my views of duty, my promptness and punctuality, soon brought me to the notice of the leading men of the Church. The motives of the people who composed my neighborhood were pure; they were all sincere in their devotions, and tried to square their actions through life by the golden rule - "Do unto others as you would they should do unto you." The word of a Mormon was then good for all it was pledged to or for. I was proud to associate with such an honorable people. Twenty miles northeast of my home was the settlement of Adam-on- Diamond. It was on the east bank of Grand River, near the Three Forks. Lyman White, one of the twelve apostles, was president of that Stake of Zion. In July, 1838, Levi Stewart and myself concluded to visit the settlement of Adam-on-Diamond. We remained over night at the house of Judge Mourning. He was a Democrat. He told us that at the approaching election the Whigs were going to cast their votes, at the outside precincts, early in the day, and then rush in force to the town of Gallatin, the county seat of Daviess County, and prevent the Mormons from voting. The Judge requested us to inform our people of the facts in the case, and for us to see that the Mormons went to the polls in force, prepared to resist and overcome all violence that might be offered. He said the Whigs had no right to deprive the Mormons of their right of suffrage, who had a right to cast their votes as free and independent Americans. The two political parties were about equally divided in Daviess County. The Mormons held the balance of power, and could turn the scale whichever way they desired. I had heard of Judge Mourning as a sharp political worker, and I then thought he was trying to carry out an electioneering job for his party. We visited our friends at Adam-on-Diamond, and returned home. While on this trip I formed the acquaintance of Solomon McBrier, and purchased some cattle from him. He wished to sell me quite a number, but as I did not want to be involved in debt I refused to take them. I had a perfect horror of debt, for I knew that when a man was in debt he was in nearly every respect a slave, and that if I got in debt it would worry me and keep my mind from that quiet repose so necessary for contemplating the beauties of nature and communing with the Spirit regarding holy subjects. Just before the election of August, 1838, a general notice was given for all the brethren of Daviess County to meet at Adam-on- Diamond. Every man obeyed the call. At that meeting the males over eighteen years of age were organized into a military body, according to the law of the Priesthood, and called The Host of Israel. The first rank was a captain with ten men under him; next was a captain of fifty - that is, he had five companies of ten; next, the captain of a hundred, or of ten captains and companies of ten. The entire male membership of the Mormon Church was then organized in the same way. This, as I was informed, was the first organization of the military force of the Church. It was so organized by command of God, as revealed through the Lord's prophet, Joseph Smith. God commanded Joseph Smith to place the Host of Israel in a situation for defense against the enemies of God and the Church of Jesus Christ of Latter-day Saints. At the same Conference another organization was formed - it was called the Danites. The members of this order were placed under the most sacred obligations that language could invent. They were sworn to stand by and sustain each other; to sustain, protect, defend, and obey the leaders of the Church, under any and all circumstances unto death; and to disobey the orders of the leaders of the Church, or divulge the name of a Danite to an outsider, or to make public any of the secrets of the order of Danites, was to be punished with death. And I can say of a truth, many have paid the penalty for failing to keep their covenants. They had signs and tokens for use and protection. The token of recognition was such that it could be readily understood, and it served as a token of distress by which they could know each other from their enemies, although they were entire strangers to each other. When the sign was given it must be responded to and obeyed, even at the risk or certainty of death. The Danite that would refuse to respect the token, and comply with all its requirements, was stamped with dishonor, infamy, shame, disgrace, and his fate for cowardice and treachery was death. This sign or token of distress is made by placing the right hand on the right side of the face, with the points of the fingers upward, shoving the hand upward until the ear is snug between the thumb and forefinger. I here pause, and ask myself the question: "Am I justified in making the above statement?" Those who think I am not should wait until they read the whole story. It is my purpose and intention to free my mind and bring to light some of the secret workings of the Priesthood. To return to the election at Gallatin: The brethren all attended the election. All things seemed to pass off quietly, until some of the Mormons went up to the polls to vote. I was then lying on the grass with McBrier and a number of others. As the Mormons were going to the polls a drunken brute by the name of Richard Weldorp stepped up to a little Mormon preacher by the name of Brown and said: "Are you a Mormon preacher?" "Yes, sir, I am." "Do you Mormons believe in healing the sick by laying on of hands, speaking in tongues, and casting out devils?" "We do," said Brown. Weldon then said, "You are a liar. Joseph Smith is an impostor." With this, he attacked Brown, and beat him severely. Brown did not resent it, but tried to reason with him; but without effect. At this time a Mormon by the name of Hyrum Nelson attempted to pull Weldon off Brown, when he was struck by half a dozen men on the head, shoulders, and face. He was soon forced to the ground. Just then Riley Stewart struck Weldon across the back of the head with a billet of oak lumber and broke his skull. Weldon fell on me, and appeared lifeless. The blood flowed freely from the wound. Immediately the fight became general. Gallatin was a new town, with about ten houses, three of which were saloons. The town was on the bank of Grand River, and heavy timber came near the town, which stood in a little arm of the prairie. Close to the polls there was a lot of oak timber which had been brought there to be riven into shakes or shingles, leaving the heart, taken from each shingle-block, lying there on the ground. These hearts were three square, four feet long, weighed about seven pounds, and made a very dangerous, yet handy weapon; and when used by an enraged man they were truly a class of instrument to be dreaded. When Stewart fell the Mormons sprang to the pile of oak hearts, and each man, taking one for use, rushed into the crowd. The Mormons were yelling: "Save him!" and the settlers yelled: "Kill him!" The sign of distress was given by the Danites, and all rushed forward, determined to save Stewart, or die with him. One of the mob stabbed Stewart in the shoulder. He rose and ran, trying to escape, but was again surrounded and attacked by a large number of foes. The Danite sign of distress was again given by John L. Butler, one of the captains of the Host of Israel. Butler was a brave, true man, and a leader that it was a pleasure to follow where duty called. Seeing the sign, I sprang to my feet and armed myself with one of the oak sticks. I did this because I was a Danite, and my oaths that I had taken required immediate action on my part in support of the one giving the sign. I ran into the crowd. As I reached it I saw Nelson fighting for life. He was surrounded by a large number who were seeking to murder him; but he had a loaded whip, the lash wrapped around his hand, using the handle, which was loaded with several pounds of lead, as a weapon of defense. He was using it with effect, for he had men piled around him in all shapes. As I approached a man sprang to his feet. He had just been knocked down by Nelson. As the man was rising Nelson gave him a blow across the loins with the handle of his whip, which had the effect of straightening out the villain on the grass and rendered him an inoffensive spectator during the remainder of the play. Capt. Butler was then a stranger to me, and until I saw him give the Danite sign of distress I believed him to be one of the Missouri ruffians who were our enemies. In this contest I came near committing a serious mistake. I had raised my club to strike a man, when a Missourian rushed at him and struck him with a loaded whip, and called him a cursed Mormon. The man then gave the sign, and I knew how to act. Capt. Butler was attacked from all sides, but being a powerful man he used his oak club with effect and knocked a man down at each blow that he struck, and each man that felt the weight of his weapon was out of the fight for that day at least. Many of those that he came in contact with had to be carried from the field for surgical aid. In the battle, which was spirited, but short in duration, nine men had their skulls broken, and many others were seriously injured in other ways. The severe treatment of the mob by the Danites soon ended the battle. Three hundred men were present at this difficulty, only thirty of whom were Mormons, and only eight Mormons took part in the fight. I was an entire stranger to all who were engaged in the affray, except Stewart, but I had seen the sign, and, like Samson when loaning against the pillar, I felt the power of God nerve my arm for the fray. It helps a man a great deal in a fight to know that God is on his side. After the violence had ceased Capt. Butler called the Mormons to him, and as he stood on a pile of building timber he made a speech to the brethren. He said that his ancestors had served in the War of the Revolution to establish a free and independent government - one in which all men had equal rights and privileges; that he professed to be half white and free born, and claimed a right to enjoy his constitutional privileges, and would have his rights as a citizen, if he had to fight for them; that as to his religion, it was a matter between his God and himself, and no man's business; that he would vote, and would die before he would be driven from the polls. Several of the Gentile leaders then requested us to lay down our clubs and go and vote. This Capt. Butler refused, saying: "We will not molest anyone who lets us alone, but we will not risk ourselves again in that crowd without our clubs." The result was the Mormons all voted. It is surprising what a few resolute men can do when united. It may be well for purposes of explanation to refer back to the celebration of the Declaration of Independence on the 4th of July, 1838, at Far West. That day Joseph Smith made known to the people the substance of a Revelation he had received from God. It was to the effect that all the Saints throughout the land were required to sell their possessions, gather all their money together, and send an agent to buy up all the land in the region round about Far West, and get a patent for the land from the Government, then deed it over to the Church; then every man should come up there to the land of their promised inheritance and consecrate what he had to the Lord. In return the Prophet would set apart a tract of land for each Saint - the amount to correspond with the number of the Saint's family - and this land should be for each Saint an everlasting inheritance. In this way the people could, in time, redeem Zion (Jackson County) without the shedding of blood. It was also revealed that unless this was done, in accordance with God's demand, as required by Him in the Revelation then given to the people through his Prophet, Joseph Smith, the Saints would be driven from State to State, from city to city, from one abiding place to another, until the members would die and waste away, leaving but a remnant of the Saints to return and receive their inheritance in Zion (Jackson County) in the last days. Sidney Rigdon was then the mouthpiece of Joseph Smith, as Aaron was of Moses in olden times. Rigdon told the Saints that day that if they did not come up as true Saints and consecrate their property to the Lord, by laying it down at the feet of the apostles, they would in a short time be compelled to consecrate and yield it up to the Gentiles; that if the Saints would be united as one man, in this consecration of their entire wealth to the God of Heaven, by giving it up to the control of the Apostolic Priesthood, then there would be no further danger to the Saints; they would no more be driven from their homes on account of their faith and holy works, for the Lord had revealed to Joseph Smith that He would then fight the battles of His children, and save them from all their enemies; that the Mormon people would never be accepted as the children of God unless they were united as one man, in temporal as well as spiritual affairs, for Jesus had said unless ye are one, ye are not Mine; that oneness must exist to make the Saints the accepted children of God; that if the Saints would yield obedience to the commands of the Lord all would be well, for the Lord had confirmed these promises by a Revelation which He had given to Joseph Smith, in which it was said: "I, the Lord, will fight the battles of my people, and if your enemies shall come up against you, spare them, and if they shall come up against you again, then shall ye spare them also; oven unto the third time shall ye spare them; but if they come up against you the fourth time, I, the Lord, will deliver them into your hands, to do with them as seemeth good unto you; but if you then spare them it shall be accounted unto you for righteousness." The words of the apostle, and the promises of God, as then revealed to me, made a deep impression on my mind, as it did upon all who heard the same. We that had given up all else for the sake of the gospel felt willing to do anything on earth that it was possible to do to obtain the protection of God, and have and receive His smile of approbation. Those who, like me, had full faith in the teachings of God, as revealed by Joseph Smith, His Prophet, were willing to comply with every order, and to obey every wish of the Priesthood. The majority of the people, however, felt like Ananias and Sapphira - they dare not trust all to God and His Prophet. They felt that their money was as safe in their own possession as it was when held by the Church authorities. A vote of the people was had to determine - the question whether they would consecrate their wealth to the Church, or not. The vote was taken and was unanimous for the consecration. I soon found out that the people had voted as I have often known them to do in Mormon meetings since then; they vote to please the Priesthood, then act to suit themselves. I never thought that was right or honest; men should vote their sentiments, but they do not at all times do so. I have been the victim of such hypocrites. The vote, as I said, was taken. It was done by a show of hands, but not a show of hearts. By the readiness with which all hands went up in favor of consecration it was declared that the people were of a truth God's children, and, as such, would be protected by Him. The Prophet and all his Priesthood were jubilant, and could hardly contain themselves; they were so happy to see the people such dutiful Saints. Sidney Rigdon on that day delivered an oration, in which he said the Mormons were, as a people, loyal to the Government, obedient to the laws, and as such they were entitled to the protection of the Government in common with all other denominations, and were justified in claiming as full protection, in their religious matters, as the people of any other sect; that the Mormons had suffered from mob rule and violence, but would no longer submit to the mob or unjust treatment that had so long followed them. Now and forevermore would they meet force with force. "We have been driven from Kirkland," said he; "from Jackson County, the true Zion; and now we will maintain our rights, defend our homes, our wives and children, and our property from mob rule and violence. If the Saints are again attacked, we will carry on a war of extermination against our enemies, even to their homes and firesides, until we despoil those who have despoiled us, and give no quarter until our enemies are wasted away. We will unfurl to the breeze the flag of our nation, and under that banner of freedom we will maintain our rights, or die in the attempt." At the end of each sentence Rigdon was loudly cheered; and when he closed his oration I believed the Mormons could successfully resist the world. But this feeling of confidence faded away as soon as a second thought entered my mind. I then feared that the days of liberty for our people had been numbered. First, I feared the people would not give up all their worldly possessions, to be disposed of by and at the will and pleasure of three men. In the second place, I doubted the people being so fully regenerated as to entitle them to the full and unconditional support and favor of God that had been promised through the Revelation to Joseph Smith, in favor of the Latter-day Saints. I knew that God was able and willing to do all He had promised, but I feared that the people still loved worldly pleasures so well that God's mercy would be rejected by them, and all would be lost. About three days after the proclamation of Rigdon had been made there was a storm of rain, during which the thunder and lightnings were constant and terrible. The liberty pole in the town was struck by lightning and shivered to atoms. This evidence from the God of nature also convinced me that the Mormon people's liberties, in that section of the country, were not to be of long duration. CHAPTER IV - THE SAINTS BESET WITH TROUBLES The Saints did not consecrate their possessions as they had so recently voted they would do; they began to reflect, and the final determination was that they could manage their worldly effects better than any one of the apostles; in fact, better than the Prophet and the Priesthood combined. Individual Saints entered large tracts of land in their own names, and thereby secured all of the most desirable land round about Far West. These landed proprietors became the worst kind of extortionists, and forced the poor Saints to pay them large advances for every acre of land that was settled, and nothing could be called free from the control of the money power of the rich and headstrong Mormons who had defied the revelations and wishes of God. So things went from bad to worse, until the August election at Gallatin referred to. The troubles of that day brought the Church and Saints to a standstill; business was paralyzed; alarm seized the stoutest hearts, and dismay was visible in every countenance. The Prophet issued an order to gather all the people at Far West and Adam-on-Diamond, under the leadership of Col. Lyman White, for the purpose of protecting the people from mob violence, and to save their property from lawless thieves who were roaming the country in armed bands. The Gentiles and Mormons hastened to the executive of the State. The Gentiles asked for a military force to protect the settlers from Mormon violence. The Mormons requested, an investigating committee to inquire into the whole subject and suggest means necessary for future safety to each party. Also they demanded military protection from the mobs and outlaws that infested the country. The Governor sent troops to keep order. They were stationed about midway between Far West and Adam-on-Diamond. A committee was also appointed and sent to Gallatin to inquire into the recent disturbances. This committee had full power to send for witnesses, make arrests of persons accused of crime, and generally to do all things necessary for a full and complete investigation of the entire affair. Many arrests were made at the request of the committee. The persons so arrested were taken before Justice Black, of Daviess County, and examined; witnesses were examined for both parties, and much hard and false swearing was done on both sides. After a long and fruitless examination the committee adjourned, leaving the military to look after matters until something would turn up to change the feeling of danger then existing. It was thought by the committee that all would soon become quiet and peace would be restored. The Gentiles of the country were dissatisfied with the action of the committee and in no way disposed to accept peace on any terms; they determined that, come what would, the Mormons should be driven from the State of Missouri. Letters were written by the Gentiles around Far West to all parts of the State, and elsewhere, giving the most fearful accounts of Mormon atrocities. Some of the writers said it was useless to send less than three or four men for each Mormon, because the Mormons felt sure of heaven if they fell fighting, hence they did not fear death; that they fought with the desperation of devils. Such reports spread like wildfire throughout northern Missouri, and thence all over the States of the Mississippi Valley, and resulted in creating a feeling of the most intense hatred in the breasts of all the Gentiles against the Mormons. Companies of volunteers were raised and armed in every town throughout northern Missouri, and commenced concentrating in the vicinity of the Mormon settlements. The troops sent by the Governor to guard the settlers and preserve order soon took part with the mob, and all show for legal protection was gone, so far as Mormons were concerned. I had built a cabin in the valley of Adam-on-Diamond, at the point where the Prophet said Adam blessed his posterity after being driven from the Garden of Eden. The condition of the country being such that we could not labor on our farms, I concluded to go and hunt for wild honey. Several of my neighbors were to join me in my bee hunt, and we started with our teams, and traveled northeasterly until we reached the heavy timber at the three forks of Grand River. We camped on the middle fork of Grand River, and had fine success in securing honey. We had been out at camp only two or three days when we discovered signs of armed men rushing through the country. On the 3d of October, 1838, we saw a large number of men that we knew were enemies to the Mormons on their way, as we supposed, to attack our people at the settlements. I concluded to go and meet them, and find out for certain what they were really intending to do. I was forced to act with caution, for, if they discovered that we were Mormons, our lives would be taken by the desperate men composing the mob who called themselves State volunteers. I took my gun and carrying a bucket on my arm started out to meet the people and learn their intentions. I met them just after they had broken camp on Sunday morning. As soon as I saw them I was certain they were out hunting for Mormons. I concluded to pass myself off as an outsider, the better to learn their history. My plan worked admirably. I stood my ground until a company of eighteen men rode up to me, and said: "You move early." "Not so early, gentlemen; I am not moving any sooner than you are. What are you all doing in this part of the country, armed to the teeth as you are? Are you hunting for Indians?" "No," said they, "but we wish to know where you are from, and what you are doing." "I am from Illinois; there are four of us who have come out here to look up a good location to settle. We stopped on Marrowbone, and did think of staying there, until the settlers and Mormons got into a row at Gallatin, on election day. After that we concluded to strike out and see what this country looked like. I am now going to cut a bee tree that I found yesterday evening, and I brought my gun along so that if I met an old buck I could secure some venison to eat with my honeycomb." As I got through they all huddled around me and commenced to relate the horrors of Mormonism. They advised me to have nothing to do with the Mormons, for said they: "As old Joe Smith votes, so will every Mormon in the country vote, and when they get into a fight they are just the same way; they stick together. When you attack one of the crew you bring every one of them after you like a nest of hornets." To this I replied that I had heard a little of the fuss at Gallatin, but did not suppose I had got the right of the story, and would be glad if they would tell me just how it was. I should like to learn the facts from an eyewitness. Several of the men spoke up and said they were there and saw it all. They then told the story, and did the Mormons more justice than I expected from them. They said, among other things, that there was a large rawboned man there who spoke in tongues, and that when the fight commenced he cried: "Charge, Danites!" They then said the Mormons must leave the country. "If we do not make them do so now, they will be so strong in a few years they will rule the country as they please. Another band of men will come along soon; and they will then go through the Mormon settlements and burn up every house, and lynch every Mormon they find. The militia has been sent to keep order in Daviess County, but will soon be gone, and the work of destroying the Mormons begin." "If they have done as you say they have, pay them in their own coin," I said. The company then passed on, and I returned with a heavy heart to my friends. I advised making an immediate start for home, and in a few minutes we were on our way. While coming up from home we had found four bee trees, that we left standing, intending to cut them down and get the honey as we went back. When we got on the prairie, which was about eight miles across, the men with me wanted to go and get the honey. I was fearful that the people I had met in the morning would attack the settlements, and I wanted to go directly home and let trees and honey alone. While we were talking the matter over a single blackbird came to us, apparently in great distress. It flew around each one of us, and would alight on the head of each one of our horses, and especially on my horses' heads, and it even came and alighted on my hat, and would squeak as though it was in pain, and turn its feathers up, and acted as if it wished to warn us of danger. Then it flew off towards the settlements where I wished to go. All admitted that these were strange actions for a bird, but they still insisted on going to cut the bee trees. I was persuaded to go with them. We had gone a quarter of a mile further when the blackbird returned to us and went through the same performance as before, and again flew off toward the settlement. This was to me a warning to go home at once; that there was danger there to my family. I then proposed that we all join in prayer. We did so, and I prayed to the Author of our existence, and asked that if it was His will for us to go home at once, and if the blackbird had been sent as a warning messenger, to let it return again, and I would follow it. We then traveled on some two miles, when the messenger returned the third time and appeared, if possible, more determined than before to turn us towards home. I turned my team and started, as straight as I could go, for Adam-on-Diamond. As we passed over the prairie we saw the smoke rising from many farms and houses in the vicinity of where we had left our bee trees. This smoke showed us that our enemies were at work, and that had we kept on in the course we were first intending to travel we would have fallen into the hands of the lawless and lost our lives. Before we got home the news of the attack upon the settlements had reached there. It was also reported, and we afterwards learned that the report was true, that many of the Mormon settlers had been tied to trees and whipped with hickory withes, some of them being horribly mangled by the mob. This conduct on the part of the Gentiles roused every Mormon to action, and the excitement was very great. Joseph the Prophet was then sent for. Col. White called together every man and boy that could carry arms. When the forces were assembled Col. White made a war speech. As he spoke he stood by his fine brown horse. There was a bearskin on his saddle. He had a red handkerchief around his head, regular Indian fashion, with the knot in front; he stood bareheaded, in his shirt sleeves, with collar open, showing his naked breast. He held a large cutlass in his right hand. His manner of address struck terror to his enemies, while it charged his brethren with enthusiastic zeal and forced them to believe they were invincible and bullet-proof. We were about three hundred and seventy-five strong. I stood near Col. White while he was speaking, and I judge of its effect upon others by the way it affected me. While our Colonel was in the midst of his speech the aid-de-camp of the militia colonel came up with a dispatch to Col. White, to the effect that the militia had become mutinous and could no longer be controlled, but were going to join the mob; that the colonel would disband his forces, and would then go and report to the Governor the true condition of the country; that Col. White must take and make use of all the means in his power to protect the people from the mob, for the Government officers were powerless to aid him. The aid did not deliver his message, for as he rode up close to where Col. White was standing speaking to his men, he stopped and listened a short time; then he wheeled his horse and rode back to the militia camp and reported that Col. White had fifteen thousand men under arms, in battle array, and would be upon their camp in less than two hours; that he was then making a speech to the army, and that it was the most exciting speech he had ever listened to in his life; that he meant war, and of the most fearful kind, and the only safety for their forces was in instant retreat. The soldiers broke camp and left in haste. I cannot say that the colonel commanding the militia was alarmed, or that he fled through fear of being overcome; but it suited him to leave, for he was anxious to prevent a collision between his troops and the men under Col. White. Joseph, when informed of the danger of the settlers from mob violence, sent Maj. Seymour Brunson, of Far West, with fifty men to protect the settlers who lived on the two forks of the Grand River. Col. White kept his men in readiness for action. A strong guard was posted round the settlement; a point was agreed upon to which place all were to hasten in case of alarm. This point of meeting was east of the town, under the bluffs, on the main road leading from Mill Port to Adam-on-Diamond. This road ran between the fields and bluff. We expected to be attacked every hour. A few nights afterwards the alarm was given, and every man rushed to the field. When I reached the command I found everything in confusion. The officer in command tried to throw two companies across the road, but the firing was heavy and constant from the opposing forces, who had selected a strong point for the purpose of attack and defense. The flash of the rifles and the ringing reports that echoed through the hills at each discharge of the guns added to the confusion, and soon forced the Mormons to take up their position in the fence corners and elsewhere, so they could be in a measure protected from the bullets of the enemy. Soon there was order in our ranks, and we were prepared to dislodge our opponents or die in the attempt, when two men came at the full speed of their horses, shouting: "Peace! peace! Cease firing, it is our friends." Chapman Duncan, the adjutant of Col. White, was the one who shouted peace. We were then informed that the men we had taken for a part of the Gentile mob were no other than the command of Maj. Brunson, who had been out on Three Forks to defend the settlers, and that he had been ordered back to the main body of the Hosts of Israel. They had intended to stop at Mill Port, but finding it deserted they concluded to alarm the troops at Adam- on-Diamond, so as to learn whether they would fight or not. I admit that I was much pleased to learn that danger was over and we were facing friends and not enemies; yet I was mad to think men would impose upon us in that way. The experiment was a dangerous one, and likely to be very serious in its consequences. The other men with me were equally wroth at the insult offered by those who had been so foolish as to question our bravery. The withdrawal of the State militia was the signal for the Gentiles to give vent to the worst of their inclinations. The Mormons, at command of the Prophet, at once abandoned their homes, taking what could be carried with them, and hastened to either Far West or Adam-on-Diamond for protection and safety. Some few refused to obey orders, and they afterwards paid the penalty for disobedience by giving up their lives to the savage Gentiles who attacked and well-nigh exterminated them. Armed men roamed in bands all over Caldwell, Carroll, and Daviess counties; both Mormons and Gentiles were under arms, doing injury to each other when occasion offered. The burning of houses, farms, and stacks of grain was generally indulged in by each party. Lawlessness prevailed, and pillage was the rule. The Prophet Joseph said it was a civil war, and that by the rules of war each party was justified in spoiling his enemy. This opened the door, and men of former quiet became perfect demons in their efforts to spoil and waste away the enemies of the Church. I then found that men are creatures of circumstances, and that the occasion calls forth the men needed for each enterprise. I also soon saw that it was the natural inclination of men to convert to their own use that which others possessed. What perplexed me most was to see how religion had not the power to subdue that passion in man, but at the first moment when the restrictions of the Church were withdrawn the most devout in our community acted like natural-born thieves. Being young, stout, and having plenty of property, I fitted myself out in first-class style. I had good horses and plenty of the best of arms. I joined in the general patrol duty, and took part in daily raids made under either Maj. Brunson or Capt. Alexander McRay. I saw much of what was being done by both parties. I also made several raids under Capt. Jonathan Dunham, alias Black Hawk. I remember one incident that was amusing at the time, as it enabled us to determine what part of our forces would fight on the field and face the enemy, and also those who preferred to fight with their mouths. Early in the morning, while Maj. Brunson's men were marching along, shivering in the cold - for it was a dark, cloudy morning late in October, 1838 - we saw a company of horsemen some three miles away. We concluded they were Missourians, and made for them at full speed. They halted and appeared willing to fight. When our command got within three hundred yards of them many of our pulpit braves found out all at once that they must stop and dismount to fix their saddles or for some other reason. The remainder of us rode on until within one hundred and fifty yards of the other force, and were drawn up in line of battle. Maj. Brunson rode forward and hailed them, saying, "Who are you?" "Capt. McRay," was the reply. "Who are you?" "Maj. Brunson." They met and shook hands. Seeing this the pulpit braves rushed up in great haste and took their places in the ranks, and lamented because we did not have an enemy to overcome. So it is through life - a coward is generally a liar; those men were cowards, and lied when they pretended they would like to fight. All cowards are liars, but many liars are brave men. While I was engaged with the Mormon troops in ranging over the country, the men that I was with took a large amount of loose property, but did not while I was with them burn any houses or murder any men. Yet we took what property we could find, especially provisions, fat cattle, arms, and ammunition. But still many houses were burned and much damage was done by the Mormons, and they captured a howitzer and many guns from the Gentiles. Frequent attacks were also made upon the Mormon settlements. The Mormons made an attack on Gallatin one night, and carried off much plunder. I was not there with them, but I talked often with others and learned all the facts about it. The town was burned down, and everything of value, including the goods in two stores, carried off by the Mormons. I often escaped being present with the troops by loaning my horses and arms to others who liked that kind of work better than I did. Unless I had adopted that course I could never have escaped from being with the Hosts of Israel, for I was one of the regular Host, and could not avoid going when ordered, unless I furnished a substitute, which sometimes was accepted, but not always. Once a company went from Adam-on-Diamond and burned the house and buildings belonging to my friend McBrier. Every article of movable property was taken by the troops; he was utterly ruined. This man was an honorable man, but mere good character, and properly, had no effect on those who were working to build up the Kingdom of God. The Mormons brought in every article that could be used, and much that was of no use or value was hauled to Adam-on-Diamond. Such acts had the effect of arousing every Gentile in the three counties of Caldwell, Carroll, and Daviess, as well as to bring swarms of armed Gentiles from other localities. Brother Lyman White, with three hundred men, was called to defend Far West. I went with his command. The night White reached Far West the battle of Crooked River was fought. Capt. David Patton, alias Fear Not, one of the twelve apostles, had been sent out by the Prophet with fifty men to attack a body of Missourians who were camping on the Crooked River. Capt. Patton's men were nearly all, if not every one of them, Danites. The attack was made just before daylight in the morning. Fear Not wore a white blanket overcoat, and led the attacking party. He was a brave, impulsive man. He rushed into the thickest of the fight, regardless of danger - really seeking it to show his men that God would shield him from all harm. But he counted without just reason upon being invincible, for a ball soon entered his body, passing through his hips. The wound was fatal; but he kept on his feet and led his men some time before yielding to the effects of the wound. The Gentiles said afterwards that Capt. Patton told his men to charge in the name of Lazarus: "Charge, Danites, charge!" As soon as he uttered the command which distinguished him they gave the Danite captain a commission with powder and ball, and sent him on to preach to the spirits. In this battle several men were killed and wounded on both sides. I do not remember all of the names of the Danites that were killed, but I do remember that a man by the name of Banion was killed, and one by the name of Holbrook wounded. I knew a man by the name of Tarwater, on the Gentile side, that was cut up fearfully. He was taken prisoner. The Danites routed the Gentiles, who fled in every direction. The night being dark, Holbrook and another Danite met and had a hand-to-hand fight, in which they cut each other fearfully with their swords before they discovered that they were friends. After the Gentiles retreated the Mormons started for Far West, taking Tarwater along as a prisoner. After traveling several miles they halted in a grove of timber and released Tarwater, telling him he was free to go home. He started off, and when he was some forty yards from the Mormons Parley P. Pratt, then one of the twelve apostles, stepped to a tree, laid his gun up by the side of the tree, took deliberate aim, and shot Tarwater. He fell and lay still. The Mormons went on and left him lying where he fell. CHAPTER V - THE MORMON WAR After 1844 it was my habit to keep a journal, in which I wrote at length all that I considered worthy of remembering. Most of my journals, written up to 1860, were called for by Brigham, under the plea that he wished the Church historian to write up the Mormon history, and wanted my journals to aid him in making the history perfect. As these journals contained many things not intended for the public eye concerning the Mormon leaders and all I knew of the Mountain Meadows Massacre, and what led to it, they were never returned to me. To proceed: I was at Far West when the Danites returned. They brought Capt. Patton with them. He died that night, and his death spread a mantle of gloom over the entire community. It robbed many of their fond hope that they were invincible. If Fear Not could be killed, who then might claim immunity from the missiles of death hurled by Gentile weapons? Up to this time I firmly believed what the Prophet and his apostles had said on that subject. I had considered that I was bullet-proof, that no Gentile ball could ever harm me or any Saint, and I believed that a Danite could not be killed by Gentile hands. I thought that one Danite would chase a thousand Gentiles, and two could put ten thousand to flight. Alas! my dream of security was over. One of our mighty men had fallen, and by Gentile hands. My amazement at the fact was equal to my sorrow for the death of the great warrior apostle. I had considered that all the battles between Danites and Gentiles would end like the election fight at Gallatin, and the only ones to be injured would be the Gentiles. We had been promised and taught by the Prophet and his Priesthood that henceforth God would fight our battles, and I looked as a consequence for a bloodless victory on the side of the Lord, and that nothing but disobedience to the teachings of the Priesthood could render a Mormon subject to injury from Gentile forces. I believed as our leaders taught us, that all our sufferings and persecutions were brought upon us by the all-wise God of Heaven as chastisement to bring us together in unity of faith and strict obedience to the requirements of the Gospel; and the feeling was general that all our sufferings were the result of individual sin, and not the fault of our leaders and spiritual guides. We, as members of the Church, had no right to question any act of our superiors; to do so wounded the Spirit of God, and would lead to our own loss and confusion. Still, I was thunderstruck to hear Joseph the Apostle say at the funeral of Capt. Patton that the Mormons fell by the missiles of death the same as other men. He also said that the Lord was angry with the people, for they had been unbelieving and faithless; they had denied the Lord the use of their earthly treasures, and placed their affections upon worldly things more than upon heavenly things; that to expect God's favor we must blindly trust him; that if the Mormons would wholly trust in God the windows of heaven would be opened and a shower of blessings sent upon the people; that all the people could contain of blessings would be given as a reward for obedience to the will of God as made known to mankind through the Prophet of the ever-living God; that the Mormons, if faithful, obedient, and true followers of the advice of their leaders, would soon enjoy all the wealth of the earth; that God would consecrate the riches of the Gentiles to the Saints. This and much more he said to induce the people to obey the will of the Priesthood. I believed all he said, for he supported it by quotations from Scripture, and if I believed the Bible, as I did most implicitly, I could not help believing in Joseph, the prophet of God in these last days, Joseph declared that he was called of God and given power and authority from heaven to do God's will; that he had received the keys of the holy Priesthood from the apostles Peter, James, and John, and had been dedicated, set apart, and anointed as the prophet, seer, and revelator, and sent to open the dispensation of the fullness of time, according to the words of the apostles; that he was charged with the restoration of the House of Israel, and to gather the Saints from the four corners of the earth to the land of promise, Zion, the Holy Land (Jackson County), and to the setting up of the Kingdom of God preparatory to the second coming of Christ in the last days. Every Mormon, true to his faith, believed as fully in Joseph and his holy character as he did that God existed. The Prophet Joseph was a most extraordinary man; he was rather large in stature, some six feet two inches in height, well built, though a little stoop-shouldered, with prominent and well- developed features, a Roman nose, light chestnut hair, upper lip full and rather protruding, chin broad and square, and an eagle eye, and on the whole had something in his manner and appearance that was bewitching and winning; his countenance was that of a plain, honest man, full of benevolence and philanthropy and void of deceit or hypocrisy. He was resolute and firm of purpose, strong as most men in physical power, and all who saw were forced to admire him, as he then looked and existed. In the sports of the day, such as wrestling, he was over the average. Very few of the Saints had the strength needed to throw the Prophet in a fair tussle. In every gathering he was a welcome guest, and always added to the amusement of the people, instead of dampening their ardor. During the time that we were camping at Adam-on-Diamond, waiting to see what would be the result of the quarrel between our Church and the Gentiles, one Sunday morning (it had rained heavily the night before and the air was cold) the men were shivering over a few firebrands, feeling out of sorts and quite cast down. The Prophet came up while the brethren were moping around and caught first one and then another and shook them up, and said: "Get out of here, and wrestle; jump, run, do anything but mope around; warm yourselves up; this inactivity will not do for soldiers." The words of the Prophet put life and energy into the men. A ring was soon formed, according to the custom of the people. The Prophet stepped into the ring, ready for a tussle with any comer. Several went into the ring to try their strength, but each one was thrown by the Prophet, until he had thrown several of the stoutest of the men present. Then he stepped out of the ring and took a man by the arm and led him in to take his place, and so it continued - the men who were thrown retiring in favor of the successful one. A man would keep the ring so long as he threw his adversary. The style of wrestling varied with the desires of the parties. The Eastern men, or Yankees, used square hold, or collar and elbow; those from the Middle States side hold, and the Southern and Western men used breeches hold and old Indian hug or back hold. If a man was hurt he stood it without a murmur; it was considered cowardly and childish to whine when thrown or hurt in the fall. While the sport was at its height Sidney Rigdon, the mouthpiece of the Prophet, rushed into the ring, sword in hand, and said that he would not suffer a lot of men to break the Sabbath day in that manner. For a moment all were silent. Then one of the brethren, with more presence of mind than the others, said to the Prophet: "Brother Joseph, we want you to clear us from blame, for we formed the ring by your request. You told us to wrestle, and now Brother Rigdon is bringing us to account for it." The Prophet walked into the ring and said, as he made a motion with his hand: "Brother Sidney, you had better get out of here and let the boys alone; they are amusing themselves according to my orders. You are an old man. You go and get ready for meeting and let the boys alone." Just then catching Rigdon off his guard, as quick as a flash he knocked the sword from Rigdon's hand, then caught him by the shoulder, and said: "Now, old man, you must go out, or I will throw you down." Rigdon was as large a man as the Prophet, but not so tall. The prospect of a tussle between the Prophet and the mouthpiece of the Prophet was fun for all but Rigdon, who pulled back like a crawfish; but the resistance was useless, the Prophet dragged him from the ring, bareheaded, and tore Rigdon's fine pulpit coat from the collar to the waist; then he turned to the men and said: "Go in, boys, and have your fun. You shall never have it to say that I got you into any trouble that I did not get you out of." Rigdon complained about the loss of his hat and the tearing of his coat. The Prophet said to him: "You were out of your place. Always keep your place and you will not suffer: but you got a little out of your place and you have suffered for it. You have no one to blame but yourself." After that Rigdon never countermanded the orders of the Prophet, to my knowledge; he knew who was boss. An order had been issued by the Church authorities commanding all the members of the Mormon Church to leave their farms and take such property as they could remove and go to one of the two fortified camps - that is Far West or Adam-on-Diamond. A large majority of the settlers obeyed, and the two camps were soon full of people who had deserted home again for the sake of the gospel. There was a settlement on Log Creek, between three and five miles east from Far West. It was quite a rich settlement. A man named Haughn had just completed a good flouring mill on the creek. The morning after the battle of Crooked River Haughn came to Far West to consult with the Prophet concerning the policy of the removal of the settlers on Log Creek to the fortified camps. Col. White and myself were standing by when the Prophet said to him: "Move in, by all means, if you wish to save your lives." Haughn replied that if the settlers left their homes all of their property would be lost, and the Gentiles would burn their houses and other buildings. The Prophet said: "You had much better lose your property than your lives; one can be replaced, the other cannot be restored; but there is no need of your losing either if you will only do as you are commanded." Haughn said that he considered the best plan was for all of the settlers to move into and around the mill, and use the blacksmith's shop and other buildings as a fort in case of attack; in this way he thought they would be perfectly safe. "You are at liberty to do so if you think best," said the Prophet. Haughn then departed, well satisfied that he had carried his point. The Prophet turned to Col. White and said: "That man did not come for counsel, but to induce me to tell him to do as he pleased; which I did. Had I commanded them to move in and leave their property they would have called me a tyrant. I wish they were here for their own safety. I am confident that we will soon learn that they have been butchered in a fearful manner." At this time the Missourians had determined to exterminate the whole of the Mormon people. Governor Lilburn W. Boggs issued orders to that effect. I think Gen. Clark was the officer in command of all the Gentile forces. Gen. Atchison and Col. Doniphan each commanded a division of from three to four thousand men, and they soon besieged Far West. The Mormons fortified the town as well as they could, and took special care to fortify and build shields and breastworks, to prevent the cavalry from charging into the town. The Gentile forces were mostly camped on Log Creek, between Far West and Haughn's Mill, about a mile from Far West, and about half a mile south of our outer breastworks. Our scouts and pickets guards were driven in and forced to join the main ranks for safety. The Mormon troops were placed in position by the officers, so as to guard every point. We all had a large supply of bullets, with the patching sewed on the balls to facilitate the loading of our guns, which were muzzle loaders. The Mormon force was about eight hundred strong, poorly armed; many of the men had no guns; some had single-barrel pistols and a few homemade swords. These were our implements of war. So situated, we were still anxious to meet the enemy, and demanded to be led out against our foes. Our men were confident that God was going to deliver the enemy into our hands, and so we had no fears. I was one of the advance force, and as I lay behind some timber, with my cap-box open, and bullets lying on the ground by my side, I never had a doubt of being able to defeat the Gentile army. The troops lay and watched each other several days, then the Gentiles made two efforts to force their way into the town by stratagem; but seeing our forces in order they did not come within range of our guns. The Mormons stood in the ranks, and prayed for the chance of getting a shot; but all to no effect. The same evening we learned of the massacre at Haughn's Mill. The description of this massacre was such as to freeze the blood of each Saint, and force us to swear that revenge should come some day. The massacre was reported about as follows to us at Far West. When the Gentile mob attacked the Mormons at the mill the Mormons took shelter in the blacksmith shop and other buildings. The mob took advantage of the banks of the creek and the timber, and very nearly surrounded the shop, which was built of logs, and served as a slaughterhouse instead of a shelter or protection. The mob, while protected as they were, shot down the Mormons at their leisure. They killed eighteen and wounded as many more; in fact, they killed and wounded everyone who did not run away during the fight and take refuge in the woods. After shooting down all that could be seen, the mob entered the blacksmith shop and there found a young lad who had secreted himself under the bellows. One of the men said: "Don't shoot; it is but a small boy." "It is best to hive them when we can," was the reply. Thus saying, they shot the little fellow. There was an old man in the settlement by the name of McBride, who had been a soldier in the Revolutionary War; he was killed by being hacked to pieces with a corncutter while begging for his life. The dead and wounded were thrown into a well together. Several of the wounded were afterwards taken out of the well by the force that went from Far West, and recovered from their wounds. So great was the hatred of the mob that they saved none, but killed all who fell into their hands at that time. I received my information of the massacre from David Lewis, Tarleton Lewis, William Laney, and Isaac Laney; they were Kentuckians, and were also in the fight, but escaped death. Isaac Laney was shot seven times, the seven shots leaving thirteen ball holes in his person; five of the shots were nearly in the center of the chest; one entered under the right arm, passed through the body and came out under the left arm; yet, strange as it appears, he kept his feet, and ran some three hundred yards to a cabin, where a woman raised a loose plank of the cabin floor and he lay down while she replaced the boards. The mob left, and in about two hours Laney was taken from under the cabin floor nearly lifeless. He was then washed, anointed with oil, the elders praying for his recovery, according to the order of the Holy Priesthood, and he was promised, through prayer and faith in God, speedy restoration. The pain at once left him, and for two weeks he felt no pain at all. He then took cold, and the wound in his hips pained him for some two hours, when the elders repeated their prayers and again anointed him, which had the effect desired. The pain left him, and never returned. I heard Laney declare this to be a fact, and he bore his testimony in the presence of many of the Saints. I saw him four weeks after the massacre and examined his person. I saw the wounds, then healed. I felt of them with my own hands, and I saw the shirt and examined it, that he had on when he was shot, and it was cut in shreds. Many balls had cut his clothing that had not touched his person. The massacre at Haughn's Mill was the result of the brethren's refusal to obey the wishes of the Prophet. All the brethren so considered it. It made a deep and lasting impression on my mind, for I had heard the Prophet give the counsel to the brethren to come into the town. They had refused, and the result was a lesson to all that there was no safety except in obeying the Prophet. Col. George M. Hinkle had command of the troops at Far West, under the Prophet Joseph. He was from Kentucky, and considered a fair-weather Saint. When danger came he was certain to be on the strong side. He was a fine speaker, and had great influence with the Saints. Previous to the attack on Far West Col. Hinkle had come to an understanding with the Gentile commanders that in case the danger grew great they could depend on him as a friend and one through whom they could negotiate and learn the situation of affairs in the camp of the Saints. When our scouts were first driven in Col. Hinkle was out with them, and when they were closely pursued he turned his coat wrong side out and wore it so. This was a peculiar move, but at the time it did not cause much comment among his men; but they reported it to the Prophet, and he at once became suspicious of the Colonel. The Prophet, being a man of thought and cool reflection, kept this information within a small circle, as it was a bad time to ventilate an act of that kind. The Prophet concluded to make use of the knowledge he had gained of Hinkle's character, and employ him to negotiate between the two parties. I do not believe that Joseph had the least idea that he, with his little handful of men, could stand off the army that had come up against him. I know that now, but at the time I was full of religious zeal and felt that the Mormon Hosts of Israel were invincible. Joseph wished to use Hinkle to learn the designs of the Gentiles, so that he could prepare for the worst. Col. Hinkle was therefore sent by Joseph to have an interview with the Gentiles. The Colonel returned and reported to Joseph the terms proposed by the Gentile officers. The terms offered were as follows: Joseph and the leading men of the Church, Rigdon, Lyman White, P. P. Pratt, Phelps, and others, were to give themselves up without delay; the remainder of the men were to surrender themselves and their arms by ten o'clock the following day, the understanding being that all would be tried for treason against the Government, and for other offenses. The Prophet took advantage of this information, and had every man that was in imminent danger leave the camp for a place of safety. The most of those in peril went to Illinois. They left at once, and were safe from all pursuit before the surrender took place, as they traveled north and avoided the settlements. When the brethren had left for Illinois, as just stated, Joseph called his remaining troops together and told them they were a good lot of fellows, but they were not perfect enough to withstand so large an army as the one now before them; that they had stood by him, and were willing to die for and with him, for the sake of the Kingdom of Heaven; that he wished them to be comforted, for God had accepted their offering; that he intended to, and was going to offer himself up as a sacrifice, to save their lives and to save the Church. He wished them to be of good cheer, and pray for him, and to pray that he and the brethren that went with him might be delivered from their enemies. He then blessed his people in the name of the Lord. After that he and the leading men, six in number, went direct to the camp of the enemy. They were led by a Judas, Col. G. M. Hinkle. I stood upon the breastworks and watched them go into the camp of the enemy. I heard the yells of triumph of the troops as Joseph and his companions approached. It was with great difficulty that the officers could restrain the mob from shooting them down as they entered. A strong guard was then placed over them to protect them from mob violence. The next morning a court-martial was held, at which Joseph and his six companions who had surrendered with him were sentenced to be shot. The execution was to take place at eight o'clock the next morning. When the sentence of the court-martial was announced to them, Col. Lyman White said: "Shoot and be damned!" Gen. Atchison and Col. Doniphan arrived with their divisions the same day, soon after the court-martial had been held. Col. Doniphan, in particular, remonstrated against the decision. He said it was nothing more nor less than cold-blooded murder, and that every name signed to the decision was signed in blood, and he would withdraw his troops and have nothing to do in the matter if the men were to be shot. Gen. Atchison sustained Col. Doniphan, and said the wiser policy would be, inasmuch as they had surrendered themselves as prisoners, to place them in the Richmond jail and let them take the due course of the law; let them be tried by the civil authorities of the land. In this way justice could be reached and parties punished according to law, and thus save the honor of the troops and the nation. This timely interposition on the part of Col. Doniphan and Gen. Atchison changed the course and prevented the hasty action of an infuriated mob calling itself a court, and composed of men who were the bitter enemies of Joseph and his followers. The next day a writing desk was prepared, with two secretaries or clerks; it was placed in the middle of the hollow square formed by the troops. The Mormons were marched in double file across the center of the square, where the officers and men who had remained in Far West surrendered themselves and their arms to Gen. Clark, Commander-in-Chief of the Missouri militia, then in arms against the Saints at Far West. I was among the number that then surrendered. I laid down a good Kentucky rifle, two good horse pistols, and a sword. After stacking our arms we were marched in single file between a double file of the militia, who stood in a line from the secretary's desk extending nearly across the square, ready to receive us, with fixed bayonets. As each man came up he stepped to the desk and signed his name to an instrument recapitulating the conditions of the treaty, which were substantially as follows: We were to give a deed to all our real estate, and to give a bill of sale of our personal property, to pay the expenses of the war that had been inaugurated against us; also a committee of twelve should be appointed, one for Far West and one for Adam- on-Diamond, who were to be the sole judges of what would be necessary to remove each family out of the State. All of the Mormons were to leave Missouri by the 1st of April, A. D. 1839. The rest of the property of the Mormons was to be taken by the Missouri troops to pay the expenses of the war. When the committee had examined into affairs and made the assignment of property that the Mormons were to retain, a pass would be given by the committee to each person as an evidence that he had gone through an investigation both as to his conduct and property. The prisoners at Far West were to be retained and not allowed to return home until the committee had reported and given the certificate that all charges had been met and satisfied. I remained a prisoner for nine days, awaiting the action of the committee. While such prisoner I witnessed many scenes of inhumanity even more degrading than mere brutality itself. The mob of the militia was mostly composed of men who had been neighbors of the Mormons. This mob rifled the city, took what they wished, and committed many cruel and shameful deeds. These barbarous acts were done because they said the Mormons had stolen their goods and chattels, and while they pretended to search for stolen property they ravished women and committed other crimes at will. One day, while we were standing by a log fire trying to keep warm, a man came up and, recognizing Brother Riley Stewart, said: "I saw you knock Dick Weldon down at Gallatin." With this he sprang and caught at an ax that had been stuck in a log. While trying to get the ax out, as it stuck fast in the log, Stewart ran. The man succeeded in getting the ax loose; he then threw it with all his force at Stewart. Fortunately the ax struck him only a glancing blow on the head, not killing him, but giving him a severe wound. The night after he was wounded Stewart broke through the guard and escaped to his wife's people in Carroll County, fifty miles south of Far West. As soon as the citizens heard that Stewart had arrived they notified his wife's brothers and father that an armed mob intended to take him out and whip him severely, and then tar and feather him. His friends warned him of the fact, and he attempted to make his escape, but the mob was on the watch. They caught him, and, holding two pistols at his head, forced him to take off his coat, kneel down, and receive fifty lashes. These were given him with such force that they cut through his linen shirt. After this whipping he returned to Far West and took his chances with the rest of us. One day a soldier of the mob walked up to a house near where I was standing. The house was occupied by an old widow woman. The soldier noticed a cow in the little shed near the house. He said that he thought it was a Danite cow; that he wanted to have the honor of killing a Danite, or something that belonged to a Danite. The old widow came to the door of her cabin and begged him to spare her cow, saying it was her only dependence for milk, that she had no meat, and if her cow was killed she must suffer. "Well, then," said he, "you can eat the cow for a change." He then shot the cow dead, and stood there and tantalized the old woman while she cried over her loss. While we were standing in line, waiting our turn to sign the treaty, a large company of men, painted like Indians, rode up and surrounded us. They were a part of the men who were in the fight at the town of Gallatin on the day of election. They abused us in every way they could with words. This treatment was hard to bear, but we were powerless to protect ourselves in any way. CHAPTER VI - LEE LOCATES THE GARDEN OF EDEN Among other matters I had a fine gray mare that attracted the attention of many of the mob. I was allowed to take her to water while closely guarded by armed men. One day as I took her to water I was spoken to by several, who said they were sorry for a man like me, who appeared to be honest and peaceably disposed; that they knew that I and many honest men were deluded by Joseph Smith, the impostor. But they thanked God he would delude no more people; that he would certainly be shot; that I had better quit my delusion and settle down by the officer in command, who was then talking to me, in Carroll County, and make a home for my family; that I would never have peace or quiet while I remained with the Mormons. I heard him through. Then I said: "No man has deceived me. I am not deceived by Joseph Smith, or any other man. If I am deceived it is the Bible that has deceived me. I believe that Joseph Smith is a prophet of God, and I have the Bible as my authority in part for this belief. And I do not believe that Joseph Smith will be shot, as you seem to think. He has not finished his work yet." As I finished my remarks the officer became enraged, and said: "That is the way with all you Mormons. You might as well try to move a mountain as to turn a Mormon from his delusion. Blow the brains out of this fool!" In an instant several guns were leveled on me. I imagined I felt the bullets piercing my body. The soldiers would certainly have shot me down if the officer had not immediately countermanded his order, by saying: "Hold on, boys, he is not worth five charges of ammunition." "Gentlemen," I said, "I am your prisoner, unarmed and helpless, and I demand your protection. But if you consider there is any honor in treating a man and an American prisoner in this way, you may do it." As we returned to camp the man said: "We will make it hot for the Mormons yet before we are done with them, and if you have not got enough of them now, you will have, and you will remember my words when it is too late to serve you." "I may," said I; "when I do I will own up like a little man. But until I am so convinced I will never turn my coat." "Well," said he, "you are not so bad, after all. I like a firm man." The Mormons were locked in the public schoolhouses and kept without rations being issued to them. The grain fields and gardens that belonged to the Mormons were thrown open to the stock and wasted. Our cattle and other stock were shot down for sport and left for the wolves and birds of prey to devour. We were closely guarded, and not allowed to go from our quarters without an escort. We were nearly starved for several days, until I obtained permission to go out and bring in some of the cattle that the soldiers had killed for sport. The weather was cold and the snow deep, so the meat was good. I also got permission to gather in some vegetables, and from that time, while we remained prisoners, the men had plenty to eat, yet often it was of a poor quality. While a prisoner I learned that the loud and self- conceited men were of little account when danger stared them in the face. Arrangements had been made to carry the treaty into effect. It was found necessary to send Gen. Wilson with five hundred men to Adam-on-Diamond to compel the surrender and the signing of the treaty, as had been done at Far West, and the people of that place were to be treated just as we had been. I was recommended to Gen. Wilson by the officer who had ordered his men to blow my brains out, as a suitable man for a guide to Adam-on-Diamond. He said that I was as stubborn as a mule, but still there was something about me he respected; that he believed I was honest, and certainly no coward. Gen. Wilson said: "Young man, do you live at Adam-on-Diamond?" "I cannot say that I do; but I did once, and I have a wife and child there that I would like to see; but as to a home, I have none left." "Where did you live before you came here?" "In Illinois," I answered. "You will soon see your wife and child. I shall start in the morning with my division for Adam-on-Diamond. You are at liberty to select two of your comrades and go with me as guide to pilot us there. Be ready for an early start and report to my adjutant." "Thank you, sir, I will do as you request," said I. The next morning I selected two good men. Brother Levi Stewart was one, but I have forgotten who the other man was. The day was cold and stormy, a hard north wind blowing, and the snow falling rapidly. It was an open country for thirteen miles, with eighteen inches of snow on the ground. We kept our horses to the lope until we reached Shady Grove timber, thirteen miles from Far West. There we camped for the night by the side of Brother Waldo Littlefield's farm. The fence was burned for camp-fires, and his fields of grain were fed to the horses, or rather the animals were turned loose in the fields. After camp was struck I went to Gen. Wilson and said: "General, I have come to beg a favor of you. I ask you in the name of humanity to let me go on to Adam-on-Diamond to-day. I have a wife and helpless babe there. I am informed that our house was burned, and she is out in this storm without shelter. You are halfway there; the snow is deep, and you can follow our trail" - it had then slackened up, or was snowing but little - "in the morning; there is but one road to the settlement." He looked at me for a moment, and then said: "Young man, your request shall be granted; I admire your resolution." He then turned to his aid, who stood trembling in the snow, and said, "Write Mr. Lee and his two comrades a pass, saying that they have gone through an examination at Far West, and were found innocent." After receiving my pass I thanked the General for his humane act, and with my friends made the journey, through the snow, to Adam- on-Diamond. As we neared home the sun shone out brightly. When I got in sight of where my house had been I saw my wife sitting by a log fire in the open air, with her babe in her arms. Some soldiers had cut a large hickory tree for firewood for her, and built her a shelter with some boards I had had dressed to weather-board a house, so she was in a measure comfortable. She had been weeping, as she had been informed that I was a prisoner at Far West, and would be shot, and that she need not look for me, for she would never see me again. When I rode up she was nearly frantic with delight, and as soon as I reached her side she threw herself into my arms and then her self-possession gave way and she wept bitterly; but she soon recovered herself and gave me an account of her troubles during my absence. The next evening Gen. Wilson and his command arrived and camped near my little shanty. I started at once to report to Gen. Wilson. On my way to him I passed my friend McBrier, who had trusted me for some cattle. I still owed him for them. I told him why I had been unable to pay him, and wished him to take the cattle back, as I still had all of them except one cow that had died of the murrain; that it was an honest debt, and I wished to pay it. I asked him to go to my shanty with me, and said he could take what cattle were left and a black mare that was worth seventy-five dollars, and an eight-day clock that was worth twenty-five dollars, for my note. "I have not got your note," said he. "Who has it?" I asked. "I do not know; I supposed you had it." "I never saw it since I gave it to you." "Well," said he, "my house was burned, and all my property either burned or taken from me, and your note was in the house when it was burned." "Well," said I, "it matters not with me. If you will take the property and give me a' receipt against the note, so that it cannot be collected the second time, I will settle the debt." He then said: "I thought you were in the party that burned the house, and had taken your note, but I am now satisfied to the contrary, and that you are an innocent man. All I ask is for you to renew the note. The property of the Mormons will be held to pay their debts and the expenses of the war, and I will get my pay in that way. You just renew the note, and that will settle all between us." McBrier introduced me to a number of the soldiers as an honest Mormon. This worked well in my favor, and pleased me much, for it satisfied me more than ever that honesty was the best policy. I had done nothing that I considered wrong. I did not have to run and hide, or screen any act of mine from the public gaze. My wife had been treated well personally during my absence; no insults had been offered to her, and I was well pleased with that. I was treated with respect by Gen. Wilson and his men. True, I was associated with the people that had incurred the displeasure of the authorities, and my neighbors were then receiving fearful punishment for all they had done. The punishment, however, was in a great part owing to the fault of the people. When the Gentiles found any of their property they became very abusive. Every house in Adam-on-Diamond was searched by the troops for Gentile property. They succeeded in finding very much of the Gentile property that had been captured by the Saints in the various raids they made through the country. Bedding of every kind and in large quantities was found and reclaimed by the owners. Even spinning wheels, soap barrels and other articles were recovered. Each house where property was found was certain to receive a Missouri blessing, that is to say, the torch, from the troops. The men who had been most active in gathering plunder had fled to Illinois, to escape the vengeance of the mob, leaving their families to suffer for their deeds. By the terms of the treaty all the Mormons were to leave Daviess County within fifteen days, but they were allowed to stay through the winter in Caldwell County; but all had to depart from Missouri before the first day of the next April. There were but a few families that met with the kind treatment that mine did. The majority of the people were censured and persecuted as much as they were able to stand and live. In justice to the Prophet Joseph I cannot say that I ever heard him teach or even encourage men to steal little things. He told the people to wait until the proper time came to take their rights. "Then," said he, "take the whole State of Missouri like men." When the people at Adam-on-Diamond had signed the treaty and complied with the stipulations, the committee of twelve commenced their duties. When it came my turn to receive the property necessary to take me out of the State I was told to fit myself out comfortably. I told them that I had a wife and one child; that I had two good wagons, one a heavy one-horse wagon, with thills, and that I had a large mare which was equal to a common span; that the mare and wagon would do me. I wanted some bedding and our clothing, and some other traps of little value. I had a good milk cow that I wished to give to a friend who had lost all his cattle. His wife had died a short time before, leaving a little babe that must have milk. I told them they could take the rest of my property and do with it as they did with that of the brethren. I was worth then in property, at a fair valuation, four thousand dollars. The officers were astonished at me, and said they did not, wish to oppress a man who acted fairly. They told me to take my large wagon and two of my best horses, and all the outfit that I wanted. I thanked them for their kindness. I was permitted to give the cow to my friend, and I had the privilege of taking such articles as I wished. I fitted up with just what would take me to Illinois, and left the remainder as a spoil for the enemies of the Church. I did not regret the loss of my property; I gave it up as the price of my religious freedom. Before I speak of other things I will say a few words of the country we were then in. Adam-on-Diamond was at the point where Adam came and settled and blest his posterity after being driven from the Garden of Eden. This was revealed to the people through Joseph the Prophet. The Temple Block in Jackson County, Missouri, stands on the identical spot where once stood the Garden of Eden. When Adam and Eve were driven from the Garden they traveled in a northwesterly course until they came to a valley on the east side of Grand River. There they tarried for several years, and engaged in tilling the soil. On the east of the valley there is a low range of hills. Standing on the summit of the bluffs a person has a full view of the beautiful valley that lies below, dotted here and there with groves of timber. On the top of this range of hills Adam erected an altar of stone, on which he offered sacrifice unto the Lord. There was in our time (1838) a pile of stone there, which the Prophet said was a portion of the altar on which Adam offered sacrifice. Although these stones had been exposed to the elements for many generations, still the traces remained to show the dimensions and design of the altar. After Adam had offered his sacrifice he went up the valley some two miles, where he blessed his posterity and called the place the Valley of Adam-on-Diamond, which, in the reformed Egyptian language, signifies Adam's Consecrated Land. It is said to be seventy-five miles, in a direct course, from the Garden of Eden to Adam-on-Diamond. Those ancient relics and sacred spots of earth are held holy by the greater portion of the Latter-day Saints. These things, and much more concerning the early days, were revealed to the Prophet Joseph. On the 20th day of November, 1838, I took leave of my home and the sacred ground of Adam-on-Diamond and started as a banished man to seek a home in Illinois. We went to my farm on Shady Grove Creek, and stayed over night. We found everything as we had left it, nothing having been interfered with. I killed a large hog and dressed it to carry with us to cat on the journey. The snow was fully twenty inches deep, weather very cold, and, taken all in all, it was a disagreeable and unpleasant trip. We went to the settlement on Log Creek and stopped with the family of Robert Bidwell. He had plenty of property. This man had good teams, and had reaped where he had not sown, gathered where he had not strewn. He was engaged in removing families of his helpless brethren to Quincy, Illinois, who had not teams to move themselves, but who had a little money that he was after, and he got all they had. For some reason unexplained to me he had been permitted to keep all of his property; none of it was taken by the troops. While at Bidwell's I bought a crib of corn, about two hundred bushels, for a pocketknife. I built a stable for my mare, a crib for the com, and hauled wood enough to do the family the rest of the winter. I also attended to Bidwell's stock and worked all the time for him. They had five children, which made considerable work for the women folks; my wife worked for them all the time. During this time we had nothing but corn to eat. The hog I killed at my farm was diseased, and I had to throw the meat away. Notwithstanding our constant work for Bidwell's family, they never gave us a drop of milk or a meal of victuals while we remained there. Mrs. Bidwell fed six gallons of milk to their hogs each day. I offered to feed the hogs corn for milk, so we could have milk to eat with our boiled corn, but she refused the offer, saying they had all the corn they needed. They did have provisions of every kind in abundance, but not a particle of food could we obtain from them. Prayer meetings were frequently held at their house. They had plenty of tallow, but Mrs. Bidwell would not allow a candle to be burned in the house unless some other person furnished it. One night at prayer meeting I chanced to speak upon the subject of covetousness, and quoted the twelfth chapter of Paul to the Corinthians, where he speaks of members of the Church of Christ being united. I was feeling bad to see so much of the covetousness of the world in some of the members of the Church, and I talked plainly upon the subject. The next morning Mrs. Bidwell came into our room and said that my remarks at the meeting the evening before were directed at her, and she wanted me to understand that if I did not like my treatment there she desired us to go where we would fare better. This inhuman and unwelcome language did not sit well on an empty stomach, and was more than I could bear. I burst into tears. Yet I pitied the ungrateful woman. As soon as I could control my feelings I said: "Sister Bidwell, I will take you at your word. I will leave your house as soon as I can get my things into my wagon, but before I leave you I wish to say a few words for you to ponder on when we are gone. In the first place, you and I profess to be members of the same Church; for the sake of our faith my family has been broken up and driven from a comfortable home in this inclement season of the year. We came here seeking shelter from the stormy blasts of winter, until the severity of the weather was past, when we intended to leave this State. You have been more fortunate than your brethren and sisters who lived in Daviess County. You are allowed to live in your own house, but we are homeless wanderers. Now you drive us from the shelter of your roof for a trivial offense, if offense it was. But I assure you that you are only angry because my words were the truth. Woe unto you who are angry and offended at the truth. As you do unto others, so will your Heavenly Father do unto you. Inasmuch as you have done this unchristian act, you will yet be houseless and homeless - you will be one day dependent upon those that you now drive from your door." At first she mocked me, but soon her tune changed and she commenced to cry. She then begged me not to get angry with what a woman said. I told her I could not undo what I had said - that I should start at once for Quincy, Illinois. We left the house of that stingy and selfish family, intending to go direct to Illinois. We traveled until we arrived at the house of a man by the name of Morris; they had a much smaller house than Bidwell's, but they would not listen to our continuing our journey during the severe cold weather. We accepted their invitation, and stayed there about two weeks. This family possessed the true Christian spirit, and treated us while there as kindly as if we had been their own children. While staying with Brother Morris I attended several meetings at Far West. Old Father Smith, the father of the Prophet, led the meetings. He also directed the exodus of the Saints from Missouri to Illinois. Thomas B. Marsh was at that time President of the twelve apostles, and I think Brigham Young was second and Orson Hyde the third on the roll. The great opposition to our people and Church caused the two pillars, Marsh and Hyde, to become weak-kneed and turn over to the enemy. Col. G. M. Hinkle, Dr. Averard, Judge W. W. Phelps, and others of the "tall" men of the Church followed suit. I remember going with Brother Levi Stewart to some of those fallen angels (in the days of our prosperity they had looked like angels to me) to inquire what to do and what was to be the future conduct of our people. G. M. Hinkle said that it was his opinion our leaders, the Prophet Joseph and those with him in prison, would be either hanged or imprisoned for life - that the members of the Church would scatter to the four winds, and never gather again in this dispensation. We then went to Joseph's father and asked him for counsel. He told us that the Saints would gather again in Illinois. We asked him at what point, and he said: "I do not know yet, but the further north we go the fewer poisonous serpents we will find." He then advised us to attend private meetings and be set apart to the ministry. Public meetings could not be held by the terms of the treaty. We did attend private meetings, and I was ordained in the Quorum of Seventies, under the hands of Joseph Young and Levi Hancock. Stewart was ordained to the lesser Priesthood, which gave him authority to preach and baptize, but not to confirm. The office that I held gave me authority to preach, baptize, and confirm by the laying on of hands, for the reception of the Holy Ghost, and to ordain and set apart Elders, Priests, Teachers, and Deacons, and to ordain a Seventy or High Priest, as the office of a Seventy belongs to the Melchisedek Priesthood; yet a Seventy or High Priest is generally ordained and set apart by the presidents of the several quorums. After we were ordained we attended a private feast and blessing meeting, at which my wife and I got our Patriarchal Blessing, under the hands of Isaac Morley, Patriarch. This office properly belongs to those that are ordained and set apart to that calling, to bless the fatherless and the widow especially; but he can bless others who ask it and pay one dollar for the blessing. Often the widow and the poor are blessed free, but this is at the option of the Patriarch. My Patriarchal Blessing was in the following form: "Brother John Doyle Lee: In the name of Jesus of Nazareth, and by virtue and authority of the Holy Priesthood, in me vested, I lay my hands upon thy head, and confer upon thee a Patriarchal or Father's Blessing. Thou art of Ephriam, through the loins of Joseph, that was sold into Egypt. And inasmuch as thou hast obeyed the requirements of the gospel of salvation, thy sins are forgiven thee. Thy name is written in the Lamb's Book of Life, never more to be blotted out. Thou art lawful heir to all the blessings of Abraham, Isaac, and Jacob in the new and everlasting covenant. Thou shalt travel until thou art satisfied with seeing. Thousands shall hear the everlasting gospel proclaimed from thy lips. Kings and princes shall acknowledge thee to be their father in the new and everlasting covenant. Thou shalt have a numerous posterity, who shall rise up and bless thee. Thou shalt have houses and habitations, flocks, fields, and herds. Thy table shall be strewed with the rich luxuries of the earth, to feed thy numerous family and friends who shall come unto thee. Thou shalt be a counselor in Israel, and many shall come unto thee for instruction. Thou shalt have power over thine enemies. They that oppose thee shall yet come bending unto thee. Thou shalt sit under thine own vine and fig tree, where none shall molest or make thee afraid. Thou shalt be a blessing to thy family and to the Church of Jesus Christ of Latter-day Saints. Thou shalt understand the hidden things of the Kingdom of Heaven. The spirit of inspiration shall be a light in thy path and a guide to thy mind. Thou shalt come forth in the morning of the first resurrection, and no power shall hinder, except the shedding of innocent blood, or consenting thereto. I seal thee up to eternal life. In the name of the Father, and of the Son, and of the Holy Ghost, Amen, and Amen." To a true believer in the faith of the Latter-day Saints a blessing of this kind, from under the hand of a Patriarch, was then, and is now, next to a boon of eternal life. A Patriarch is a man highly favored of God, possesses the gift of discerning spirits, and can read the present and future destiny of men. Patriarchal blessings strengthen, stimulate and encourage true Saints to press on to perfection while passing through this world of sorrows, cares and disappointments. Having been ordained and blessed, my next step was to arm myself with the Armor of Righteousness, and in my weakness pray for strength to face a frowning world. I had put my hands to the plow and I was determined that, with God's help, I would never turn back to the sinful elements of the world, the flesh, and the devil. CHAPTER VII - THE SAINTS GATHER AT NAUVOO About the middle of February, 1839, I started back for Fayette County, Illinois, with my family, in company with Brother Levi Stewart and Riley Helm, two of my old Illinois neighbors. While traveling through Missouri we were kindly treated by most of the people; many of them requested us to stop and settle down by them. I refused to do so, for I knew there was no safety for a true Saint in that State at that time. When we crossed the Mississippi River at Quincy, and touched Illinois soil, I felt like a new man, and a free American citizen again. At this place I found many of the Saints who had preceded us camped along the river. Some had obtained employment; all appeared happy in the faith and strong in the determination to build up the Kingdom. Here I parted with Riley Helm, as his team had given out and he could go no farther. I gave him twenty-five cents in money - all that I had in the world - and twelve pounds of nails, to buy food with until he could get aid from some other quarter. I had laid in enough provisions at Brother Morris' to last me until I could reach my old home again. I started from Quincy by way of Mr. Vanleven's, the man I sold my cattle to, taking his note, when going to join the Saints. Without meeting with any remarkable adventures, I arrived at Mr. Vanleven's house and was kindly received by him. He had the money ready for me, and paid me in full all he owed on the cattle. I now saw that some honesty yet remained in the world. I took two hundred dollars and left the rest of it with my friend and banker, so that it would be safe in case I met another storm of oppression. I then went to Vandalia, Illinois, and put up with my wife's sister's husband, Hickerson. He was in good circumstances. I left my wife with her sister, after laying in a supply of provisions for her and our child. I then commenced preparing for a mission. I did not know where I was to go, but I felt it my duty to go forth and give my testimony to the truth of the gospel as revealed by Joseph, the prophet of the everlasting God. Brother Stewart was to go with me, he having made arrangements for the comfort of his family during his absence. The time I started on my first mission was about the 1st of April, 1839. I bade adieu to my little family and started forth, an illiterate, inexperienced man, without purse or scrip. I could hardly quote a passage of Scripture, yet I went forth to say to the world that I was a minister of the gospel, bearing a message from on High, with the authority to call upon all men to repent, be baptized for the remission of their sins, and receive the Holy Spirit by the laying on of hands. I had never attempted to preach a discourse in my life. I expected trials, and I had them to undergo many times. Brother Stewart and myself started forth on foot, with our valises on our backs. We walked about thirty miles the first day, and as night was approaching we called at a house for lodging. They had been having a log rolling there that day, and quite a number of people were around the house. We asked for lodging and refreshments. Our request was carried back to the supper-room to the man of the house, and we stood at the gate awaiting the reply. Presently the man came out and said that no Mormon preacher could stay in his house; and if we wished to save our scalps we had better be making tracks lively. Brother Stewart took him at his word, and started off at a double quick. I followed, but more slowly. We made no reply to that man's remarks. A mile further on we again called for lodging. The man could not keep us, as he was poor, and his family sick; but he directed us to a house half a mile from the traveled road, where he said a man lived that was an infidel, but would not turn a hungry man from his door. We went to the house and asked for entertainment. The man said he never turned a man from his door hungry, but would as soon entertain horse thieves as Mormon preachers; that he looked upon all Mormons as thieves, robbers, and scoundrels. There was determination in his voice as he addressed us in this manner. He held his rifle in his hand while speaking. Then he said: "Walk in, gentlemen. I never turn the hungry away." He addressed his wife, a very pretty, unassuming lady, and said, "Get these men some supper, for I suppose they feel pretty lank." There was a good supper soon on the table; but I could not eat. Brother Stewart ate his supper, and soon was enjoying himself talking to the family. He was a great talker; liked to hear himself talk. They requested me to eat, but I thanked them, and said rest would do me more good than eating. I soon retired, but did not sleep. I was humiliated; my proud spirit was broken and humbled; the rough words used toward me bad stricken me to the heart. At daylight we were on our way again. About ten o'clock we arrived at a little town, and went to the public pump to get a drink. While there a woman came to the pump and asked us if we were Mormon preachers. We told her we were, but had never preached yet. She invited us to her house, saying she owned the hotel; that she was a widow; that she would inform the people of the town we were there, and as it was the Sabbath we could preach in her house, for she wished to hear the strange doctrine. We consented to remain, and went home with her and had something to eat. At 11 o'clock, a. m., I made my debut to quite an attentive audience. I both quoted and made Scripture. I had been fasting and praying until I had become as humble as a child. My whole mind and soul were swallowed up in the gospel. My most earnest desire was to impart to others the knowledge that I had of the truths of the gospel. When I began to speak I felt an electric thrill through my whole system. I hardly knew what I said, but the people said I spoke from inspiration; none of the audience noticed my mistakes in quoting Scripture. After dinner my companion, Stewart, proposed to travel on, and, I agreeing with him, we left the town, although the people wished us to stay and preach again. I had but little confidence in myself, and concluded to preach but seldom, until I got over my timidity or man-fearing feeling that most beginners are subject to. But I have now been a public speaker for thirty-five years, and I have not yet entirely gotten over that feeling. We started for Cincinnati, and traveled two days and a half without food. My boots hurt my feet and our progress was quite slow. The third night we applied to a tavern keeper for lodging and food. He said we were welcome to stay in his house free, but he must have pay for what we eat. We sat in the hall all night, for we were much reduced by hunger and fatigue. That was a miserable night indeed. I reflected the matter over and over again, scrutinized it up one side and down the other. I could not see why a servant of God should receive such treatment - that if I was in the right faith, doing the will of God, He would open up the way before me, and not allow me to perish under the sore trials then surrounding me. I had seriously considered the propriety of walking back to where the kind landlady gave us our last meal, but was soon comforted, for these words came into my mind: "He that putteth his hands to the plow, and then looketh back, is not fit for the Kingdom of Heaven;" "If ye were of the world, then the world would love its own, but because I have chosen you out of the world, the world persecuteth you;" "Ye, and all who live godly in Christ Jesus, shall suffer persecution, while evil men and seducers wax worse and worse, deceiving and being deceived." The Son of God Himself, when He entered upon the duties of His mission, was led into the wilderness, where He was tempted forty days and nights, and when He was hungry and asked for bread He was told, substantially, that if His mission was of God that God would feed Him, that if hungry He could turn the stones to bread and eat. I remembered that similar sayings had been thrown into our teeth. These thoughts passed through my frame like electricity - or to use the language of one of the old prophets, it was like fire shut up in my bones; I felt renewed and refreshed from head to foot, and determined to trust in the Arm that could not be broken; to conquer and subdue the passions of my nature, and by the help of God to try and bring them in subjection to the will of the Spirit, and not of the flesh, which is carnal, sensual, and devilish. I determined that there should be no lack on my part. Daylight came at last, and we renewed our journey. I put a double guard over those evil passions that were sown thickly in my sinful nature. The passion most dreaded by me was the lust of the flesh; that I knew to be the worst enemy to my salvation, and I determined to master it, I have walked along in silence for hours, with my heart lifted up to God in prayer, pleading with Him to give me power over my passions and sinful desires, that I might conquer and drive from my mind those besetting sins that were continually warring with the Spirit, which, if cherished or suffered to remain, would wound and grieve the Spirit and drive it away. It is written, "My Spirit will not dwell in an unholy temple." Jesus said to His followers that their bodies were the temples of the Living God; that if they who had charge of those temples, or bodies, allowed them to become unholy, He would destroy that body; while to those who guarded their temples, and kept them pure and holy, He and His Father would come and take up their abode and dwell with them as a constant companion forever, even unto the end, guiding them in all truth and showing them things past, present, and to come. From day to day I kept my mind in a constant strain upon this subject. Notwithstanding, the tempter was ever on the alert, and contested every inch of ground with me. Often, while I was in the most solemn reflections, the tempter would place before me some lovely female, possessing all the allurements of her sex, to draw my mind from the contemplation of holy things. For a moment humanity would claim the victory; but quick as thought I would banish the vision from my mind and plead with God for strength and power to resist the temptations that were besetting me and enable me to cast aside the love of sinful pleasures. The words of the Apostle Paul were appropriate for me at that and in future time, when he declared that he died daily to crucify the deeds of the flesh. So it was with me. I was convinced that I could not serve two masters, God and Mammon. When I tried to please the one I was certain to displease the other. I found that I must give myself up wholly to God and His ministry and conduct myself as a man of God, if I would be worthy of the name of a messenger of salvation. I must have the Spirit of God accompany my words and carry conviction to the honest in heart. In this way I grew in grace from day to day, and I have never seen the hour that I regretted taking up my cross and giving up all other things to follow and obey Christ, my Redeemer and Friend. I do most sincerely regret that I ever suffered myself to be captivated by the wiles of the devil, contrary to my better judgment. Brigham teaches that the will and acts of the people must all be dictated by him, and delights in hearing the apostles and elders declare to the people that he, Brigham, is God. He claims that the people are answerable to him as to their God, that they must obey his every beck and call. It matters not what he commands or requests the people to do, it is their duty to hear and obey. To disobey the will of Brigham is a sin against the Holy Ghost, and an unpardonable sin to be wiped out only by blood atonement. I must now resume my narrative, but I will hereafter speak of Brigham more at length. We left the Fasting Hotel, as I called it, and traveled to Hamilton, Ohio, then a neat little town. As we arrived in the center of the town I felt impressed to call at a restaurant, kept by a foreigner. It was then noon. This was the first house we had called at since morning. As we entered the proprietor requested us to unstrap our valises and sit down and rest, saying we looked very tired. He asked where we were from, and where we were going. We answered all his questions. He then offered us refreshments; we informed him that we had no money, and had eaten nothing for three days. He said it made no difference to him; that if we had no money we were more welcome than if we had plenty of it. We ate a hearty meal, and he gave us a drink of cider. He then filled our knapsacks with buns, cheese, sausages, and other things, after which he bid us godspeed. We traveled on with hearts full of gratitude to God, the bountiful Giver Who had opened the heart of the stranger that had just supplied our wants, and we felt grateful to and blessed the man for his generous actions. While passing through Cincinnati we were offered refreshments by a lady that kept an inn. We crossed the Ohio River at Cincinnati, and stopped over night at a hotel on the Kentucky side of the river. We then traveled through Kentucky and into Overton and Jackson counties, Tennessee. I now bear testimony, though many years have passed since then, that from the moment I renewed my covenant to deny myself to all unrighteousness and live the life of a man devoted to God's work on earth, I have never felt that I was alone, or without a Friend powerful to aid, direct, and shield me at all times and during all troubles. While in Tennessee I stopped with my friend Levi Stewart at the houses of his relatives in Overton and Jackson counties, and preached several times. My friend Stewart was blessed with a large bump of self-esteem. He imagined that he could convert all of his relatives at once; that all he had to do was to present the gospel, and they would gladly embrace it. He appeared to forget that a prophet was not without honor, save in his own country and among his own kinfolk. Brother Stewart, though I was his superior in the Priesthood, if not in experience and ability, looked upon me as a cipher, fit for nothing. The rough treatment and slights that I received from him were more than humiliating to a man of fine feelings and a spirit such as I possessed. I said nothing to him, but I poured out my soul in secret prayer to my Heavenly Father, asking Him to open the door for my deliverance, so that my proud spirit, which was bound down, might soar in a free element. One Sunday we attended a Baptist meeting. We sat facing the preacher, but at the far side of the house. My mind was absorbed in meditating upon my future labors. Gradually I lost consciousness of my surroundings, and my whole being seemed in another locality. I was in a trance, and saw future events. What I then saw was to me a reality, and I will describe it as such. I traveled in a strange land and among a people that I had never seen. I was kindly received by the people, and all my wants were supplied without my having to ask for charity. I traveled on, going over a mountainous country. I crossed a clear, handsome river, and was kindly received by the family of the owner of the ferry at that river. I stayed with this family for some days. I then recrossed the river and called at a house, where I asked for a drink of water, which was given me. I held quite a conversation with two young women. They informed me that there was no minister in the neighborhood; also that their father had gone in pursuit of a Mormon preacher who had passed that way a few days before. A few days passed, and I saw myself in the midst of a congregation, to whom I was preaching. I also baptized a large number and organized a flourishing branch of the Church, and was in charge of that people. I was very popular with, and almost worshiped by, my congregation. I saw all this, and much more, when my vision closed. My mind gradually changed back, and I found myself sitting in the meetinghouse, where I had been just forty minutes before. This was an open-day vision, in which the curtains of heaven were raised and held aside from futurity to allow me to look into the things which were to come. A feeling of heavenly rapture filled my being, so much so that, like the apostle who was caught up into the third heaven, I did not know whether I was in the body or out of it during my vision. I saw things that it would be unlawful for men to utter. While the vision lasted my soul was lighted up as if illuminated with the candle of God. When the vision closed the hallowed influence gradually withdrew, yet leaving sufficient of its glorious effect upon my soul to justify me in feeling and knowing that I was then chosen of God as a servant in His earthly kingdom; and I was also made to know, by my sensations, that my vision was real, and would soon be verified in every particular. At the close of the church services we returned to our lodgings. Brother Stewart asked me if I was sick. I said: "No, I am not sick, but I feel serious; yet I am comfortable." That evening, after I had given some time to secret prayer, I retired to rest. Very soon afterwards the vision returned, though somewhat varied. I was in the midst of a strange people, to whom I was propounding the gospel. They received it with honest hearts, and looked upon me as a messenger of salvation. I visited from house to house, surrounded by friends and kindred spirits with whom I had once been familiar in another state of existence. I was in the spirit, and communing with the host of spirits that surrounded me; they encouraged me to return to the body and continue to act the part that my Master had assigned me. No person, except those who have entered by pureness of heart into constant communion with God, can ever enter into the joyous host with whom I then, and in after life, held intercourse. When I came to myself in the morning I determined to travel until the end of time to find the people and country that God had shown me in my vision; and I made my arrangements to start forth again, knowing that God now went with me. I started off after having a talk with Brother Stewart. He tried to dissuade me from going, saying I had little experience, not sufficient to warrant my traveling alone; that we had better remain together where we were for a season, for we had a home there, and could study and inform ourselves more thoroughly before starting out among strangers. I told him that in and of my own strength I was but a weak vessel; but my trust was in God, and unless He would bless my labors I could not accomplish much. That I was God's servant, engaged in His work, therefore I looked to Him for strength and grace sufficient to sustain me in my day of trial. That I trusted in the arm of God alone, and not in one of flesh. I started off in a southwesterly course, over the Cumberland Mountains, and went about seventy miles through a heavily timbered country. I found many species of wild fruit in abundance along the way. Springs of pure, cold water were quite common. I passed many little farms and orchards of cultivated fruit, such as cherries, peaches, pears, and apples. As I proceeded the country became familiar to me, so much so that I soon knew I was on the very ground I had seen in my vision in the Baptist church. I saw the place where I had held my first meeting, and my joy was great to behold with my eyes what I had seen through a glass darkly. I turned aside from the road, and beneath the spreading branches of the forest trees I lifted my heart with gratitude to God for what He had done for me. I then went to the house where I had seen the multitude assembled when I was preaching. There I saw the two young women that I had beheld in my vision. They appeared to me as though I had known them from infancy, they so perfectly accorded with those whom I had seen while God permitted me to peer into futurity. Yes, I saw the women, but their father was gone from home. I asked for a drink of water, and it was handed to me, as I had seen it done in my vision. I asked them if there had ever been any Mormon preachers in that country. They said there had not been any there. The young women were modest and genteel in behavior. I passed on to the Cumberland River, was set over the river by the ferryman, and lodged in his house. So far all was as God had shown me; but I was still at the outer edge of my familiar scenery. I stayed about a week with the ferryman. His name was Vanleven, a relative of my friend and banker in Illinois. I made myself useful while there. I attended the ferry and did such work as I could see needed attending to. I also read and preached Mormon doctrines to the family. On the fifth day after reaching the ferry I saw five men approaching. I instantly recognized one of them as the man I had seen in my vision - the man that took me to his house to preach. My heart leaped for joy, for God had sent him in answer to the prayers I had offered up, asking that the man should be sent for me. I crossed the men over and back again, and although I talked considerably to the man about what was uppermost in my mind, he said nothing about my going home with him. I was much disappointed. I retired for secret prayer, and asked God, in the name of His Son, Jesus Christ, to aid me, and to send the man whom I had seen in my vision back for me. Before I left my knees I had evidence that my prayer was answered. The next morning at daylight I informed my friends that I must depart in search of my field of labor. They asked me to stay until breakfast, but I refused. One of the negroes put me over the river, and directed me how to cross the mountains on the trail that was much shorter than the wagon road. I stopped in a little cove and ate a number of fine, ripe cherries. I then went on until I reached what to me was enchanted ground. I met the two sisters at the gate, and asked them if their father was at home. "No, he is not at home," said the ladies, "he has gone to the ferry to find a Mormon preacher, and see if he can get him to come here and preach in this neighborhood." They then said I must have met him on the road. I told them that I had come over the mountain trail, and said I was probably the man he had gone for. They replied: "Our father said that if you came this way, to have you stop and stay here until his return, and to tell you that you are welcome to preach at our house at any time." This was on Friday. I took out my pencil and wrote a notice that I would preach at that place on the following Sunday, at 10 o'clock, a. m. I handed it to the girls. They agreed to have the appointment circulated. I passed on and preached at a place twelve miles from there, and returned in time for my appointment. When I arrived within sight of the place of meeting I was filled with doubt and anxiety. I trembled all over, for I saw that a vast concourse of people had come to hear an inexperienced man preach the gospel. I went into the grove and again prayed for strength and assistance from my Father in Heaven, to enable me to speak His truth aright. I felt strengthened and comforted. As I arose from prayer these words came into my mind: "Truth is mighty and will prevail." Thereafter I waited until the hour arrived for preaching; then I approached the place where I had once been in a vision. This meeting place was in a valley, near a cold, pure spring; on either side was a high, elevated country; in the center of this valley there stood a large blacksmith and wagon shop, surrounded with a bower of brushwood to protect the audience from the sun. This bower, in which I was to preach, would seat one thousand people. In the center of the bower they had erected a framework or raised platform for a pulpit. I took my place and preached for one hour and a half. My tongue was like the pen of a ready writer. I scarcely knew what I was saying. I then opened the doors of the Church for the admission of members. Five persons joined the Church, and I appointed another meeting for that night. I again preached, when two more joined the Church. The next day I baptized the seven new members. I then arranged to hold meetings at that place three times a week. I visited around the country, seeking to convert sinners. The first converts were leading people in that county. Elisha Sanders and his wife and daughter were the first to receive the gospel. Sanders was a farmer; he had a large flour mill, owned a woodyard, and was engaged in boat building on the Cumberland River. Caroline C. Sanders had volunteered to publish the appointment of my first meeting, which I left with the daughters of Mr. Smith. I labored at this place two months, and baptized twenty-eight persons, mostly the heads of families. I then organized them into a branch of the Church. Brother Sanders fitted up a room very handsomely for me, in which I could retire for study, rest, and secret prayer. I was made to feel at home there, and knew that God had answered my prayers. I had the knowledge that God's Spirit accompanied my words, carrying conviction to the hearts of sinful hearers, and giving me souls as seals to my ministry. Brother Stewart soon preached himself out in his relatives' neighborhood. He heard of my success, and came to me. He said that the people where he had been preaching were an unbelieving set. I introduced him to the members of my congregation, and had him preach with me a few times, which gratified him very much. One Sunday we were to administer the ordinance of baptism. Several candidates were in attendance. Brother Stewart was quite anxious to baptize the people. I was willing to humor him. So I said: "My friends, Brother Stewart, a priest of the New Dispensation, will administer the ordinance of baptism." The people stood still; none would come forward for him to baptize them. They said they would not be baptized until I would baptize them myself. I told them I would act if they desired it. So I baptized the people, and Brother Stewart was much offended with them. He had not yet learned that he that exalteth himself shall be cast down, and he that humbleth himself shall be exalted. I then called on the people for a contribution, to get some clothing for Brother Stewart. I had concluded to have him return home, and wished to reclothe him before he started, for he was then in need of it. The contribution was more liberal than I expected. After Brother Stewart departed I stayed there some three weeks. Then I made up my mind to go home and visit my family. Brother Sanders invited me to go to Gainsborough with him, whore he presented me with a nice supply of clothing. Sister Sanders presented me with a fine horse, saddle, and bridle, and twelve dollars in money. The congregation gave me fifty dollars, and I had from them an outfit worth over three hundred dollars. I at first refused to accept the horse, but Sister Sanders appeared so grieved at this that I finally took it. I left my congregation in charge of Elder Julien Moses, and started for my family about the 1st of October, 1839. I promised to call on my flock the next spring, or send a suitable minister to wait upon them. When I reached Vandalia I found my family well. God had raised up friends for them in my absence. The Saints were then gathering at Commerce, that is to say Nauvoo, Hancock County, Illinois. I visited my sister's family that fall; they then lived about one hundred miles north of Vandalia. I preached often through Central Illinois, and that fall I baptized all of my wife's family, except her father. He held out and refused the gospel until he was on his deathbed; then he demanded baptism, but being in a country place he died ere an elder could be procured to baptize him. By the rules of our Church a person can be baptized for the dead, and later he was saved to eternal life by the baptism of one of his children for the salvation of his soul. CHAPTER VIII - LEE AS A MISSIONARY Shortly after my return to Illinois I built a house for my family. During the winter I entered into a trading and trafficking business with G. W. Hickerson. We would go over the country and buy up chickens, butter, feathers, beeswax, and coon skins, and haul them to St. Louis, and carry back calicoes and other goods in payment for the articles first purchased. We made some money that way. While carrying on this trade I drew the remainder of my money from my friend, Vanleven, and began my preparations for joining the Saints. About the middle of April, 1840, I succeeded in securing a good outfit, and with my old friend Stewart again joined the Saints at Nauvoo. I felt it to be God's will that I must obey the orders of the Prophet, hence my return to the society of the brethren. Joseph and his two counselors, his brother Hyrum and Sidney Rigdon had been released from jail in Richmond, Missouri, and were again at the head of the Church and directing the energies of the brethren. It was the policy of Joseph to hold the city lots in Nauvoo at a high price, so as to draw money from the rich, but not so high as to prevent the poor from obtaining homes. The poor who lost all their property in following the Church were presented with a lot free in the center of the city. The Prophet told them not to sell their lots for less than eight hundred to one thousand dollars, but to sell for that when offered; then they could take a cheaper lot in the outskirts of the city and have money left to fix up comfortably. All classes, Jews and Gentiles, were allowed to settle there, one man's money being as good as another's. No restrictions were placed on the people; they had the right to trade with anyone that suited them. All classes attended meetings, dances, theaters, and other gatherings, and were permitted to eat and drink together. The outsiders were invited to join in all of our amusements. Ball was a favorite sport with the men, and the Prophet frequently took a hand in the game. He appeared to treat all men alike, and never condemned a man until he had given him a fair trial to show what was in him. Among the first things was the laying of the foundation of the Temple. When this was done each man was required to do one day's work in every ten days, in quarrying rock or doing other work for the structure. A company was sent up the Mississippi River to the Pineries to get out lumber for the Temple and other public buildings. The money for city lots went into the Church treasury to purchase materials for the Temple which could not be supplied by the Saints' own labor. At the conference in April, 1840, the Prophet delivered a lengthy address upon the history and condition of the Saints. He reminded the brethren that all had suffered alike for the sake of the gospel. The rich and the poor had been brought to a common level by persecution; many of the brethren owed debts that they had been forced to contract in order to get out of Missouri alive. He considered it unchristianlike for the brethren to demand the payment of such debts; he did not wish to screen anyone from the just payment of his debts, but he did think that it would be for the glory of the Kingdom if the people, of their own will, freely forgave each other all their existing indebtedness, one to the other, renew their covenants with Almighty God and with each other, refrain from evil, and live their religion. By this means God's Holy Spirit would support and bless the people. The people were then asked if they were in favor of thus bringing about the year of jubilee. All that felt so inclined were asked to make it known by raising their hands; every hand in the audience was raised. The Prophet declared all debts of the Saints, to and from each other, forgiven and wiped out. He then gave the following words of advice to the people: "I wish you all to know that because you were justified in taking property from your enemies, while engaged in war in Missouri, which was needed to support you, there is now a different condition of things. We are no longer at war, and you must stop stealing. When the right time comes we will go in force and take the whole State of Missouri. It belongs to us as our inheritance; but I want no more petty stealing. A man that will steal petty articles from his enemies will, when occasion offers, steal from his brethren too. Now I command you, that you who have stolen must steal no more. I ask all the brethren to renew their covenants, and start anew to live their religion. If you will do this, I will forgive you your past sins." The vote was taken on this proposition, and resulted in the unanimous decision of the people to act as requested by the Prophet. He then continued, saying that he never professed to be a perfect man. "I have my failings and passions to contend with the same as has the greatest stranger to God. I am tempted the same as you are, my brethren. I am not infallible. All men are subject to temptation, but they are not justified in yielding to their passions and sinful natures. There is a constant warfare between the two natures of man. This is the warfare of the Saints. It is written that the Lord would have a tried people - a people that would be tried as gold is tried by the fire, even seven times tried and purified from the dross of unrighteousness. The chances of all men for salvation are equal. True, some have greater capacity than others, yet the chances for improving our minds and subduing our passions by denying ourselves to all unrighteousness and cultivating the principles of purity are the same; they are within the reach of every man; all have their free agency; all can lay hold of the promises of eternal life, if they will only be faithful and comply with God's will and obey the Priesthood in these last days. Never betray anyone, for God hates a traitor, and so do I. Stand by each other; never desert a friend, especially in the hour of trouble. Remember that our reward consists in doing good acts, and not in long prayers like the Scribes and Pharisees of old, who prayed to be seen of men. Never mind what men think of you, if your hearts are right before God. It is written, 'Do unto others as you would that others should do unto you.' The first commandment is, 'Thou shalt love the Lord thy God with all thy heart, mind, and strength.' The second commandment is, 'Thou shalt love thy neighbor as thyself.' Upon these two hang all the law and the prophets." To more deeply impress these truths upon the minds of his people the Prophet gave them an account of the man who fell among thieves and was relieved by the stranger; and he also taught us from the Scriptures, as well as by the revelations that he had received from God, that it is humane acts and deeds of kindness, justice and words of truth, that are accounted to man for righteousness; that prayers, made to be heard by men, and hypocritical groans are displeasing to God. The Prophet talked to us plainly, and fully instructed us in our duty and gave the long-faced hypocrites such a lecture that much good was done. I had at that time learned to dread a religious fanatic, and I was pleased to hear the Prophet lay down the law to them. A fanatic is always dangerous, but a religious fanatic is to be dreaded by all men - there is no reason in one of them. I cannot understand how men will blindly follow fanatical teachers. I always demanded a reason for my belief, and hoped I never would become a victim of fanaticism. During the summer of 1840 I built a house and such other buildings as I required on my lot on Warsaw street, and was again able to say I had a home. The brethren were formed into military companies that year in Nauvoo. Col. A. P. Rockwood was drillmaster. Brother Rockwood was then a captain, but was afterwards promoted to be colonel of the Host of Israel. I was then fourth corporal of the company. The people were regularly drilled and taught military tactics, so that they would be ready to act when the time came for returning to Jackson County, the land of our inheritance. Most of my wife's relatives came to Nauvoo that year, and settled near my house. In 1841 I was sent on a mission through Illinois, Kentucky, and Tennessee. I also visited portions of Arkansas. I traveled in company, on that mission, with Elder Franklin Edwards. I was then timid about speaking in towns or cities. I felt that I had not a sufficient experience to justify me in doing so. My comrade had less experience than I had, and the worst of it was he would not study to improve his mind, or permit me to study in quiet. He was negligent, and did not pay sufficient attention to secret prayer, to obtain that nearness to God that is so necessary for a minister to have if he expects his works to be blessed with Divine favor. I told him he must do better, or go home. He promised to do better; also agreed that he would do the begging for food and lodging, and I might do the preaching. I accepted the offer, and in this way we got along well and pleasantly for some time. At the crossing of the Forkadeer River we stayed over night with the ferryman, and were well entertained. When we left the ferry the old gentleman told us we would be in a settlement of Methodist people that evening, and they were set in their notions and hated Mormons as badly as the Church of England hated Methodists, and if we got food or shelter among them he would be mistaken. He told us to begin to ask for lodging at least an hour before sundown, or we would not get it. In the after-part of the day we remembered the advice of the morning and stopped at every house. The houses were about half a mile apart. We were refused at every house. The night came on dark and stormy, the rain fell in torrents, while heavy peals of thunder and bright flashes of lightning were constant, or seemed so to me. The timber was very heavy, making the night darker than it would otherwise have been. The road was badly cut up from heavy freight teams passing over it, and the holes were full of water. We fell into many holes of mud and water, and were well soaked. About ten o'clock we called at the house of a Methodist class leader, and asked for lodging and food. He asked who we were. We told him that we were Mormon preachers. As soon as he heard the name Mormon he became enraged, and said no Mormon could stay in his house. We started on. Soon afterwards we heard him making efforts to set his dogs on us. The dogs came running and barking, as a pack of hounds always do. Brother Edwards was much frightened; but I told him not to be scared, I would protect him. So when the dogs came near us I commenced to clap my hands and shouted as though the fox was just ahead of us; this caused the dogs to rush on and leave us in safety. In this way we escaped injury from the pack of ten or more dogs that the Methodist had put on our trail. At the next house we were again refused shelter and food. I asked for permission to sit under the porch until the rain stopped. "No," said the man, "if you were not Mormons I would gladly entertain you, but as you are Mormons I dare not permit you to stop around me." This made twenty-one houses that we had called at and asked for lodging, and at each place we had been refused, simply because we were Mormons. About midnight my partner grew very sick of his contract to do the begging and resolved to die before he would ask for aid from such people again. I told him I would have both food and lodging at the next place we stopped. He said it was useless to make the attempt, and I confess that the numerous refusals we had met with were calculated to dishearten many a person; but I had faith in God. I had never yet gone to Him in a humble and penitent manner without receiving strength to support me, nor had He ever sent me empty-handed from Him. My trust was in God, and I advanced to the next house, confident that I would not ask in vain. As we approached the house we discovered that the negroes were having a dance. I asked where their master was; they pointed out the house to me. We walked to the house and up on the porch. The door was standing open; a candle was burning, and near the fire a woman was sitting holding a sick child on her lap. The man was also sitting near the fire. Our footsteps attracted their attention; our appearance was not inviting as we stood there wet, muddy, and tired. I spoke in a loud voice, saying: "Sir, I beseech you, in the name of Jesus Christ, to entertain us as servants of the living God. We are ministers of the gospel, we travel without purse or scrip; we preach without hire, and are now without money; we are wet, weary, and hungry; we want refreshment, rest, and shelter." The man sprang to his feet, but did not say a word. His wife said: "Tell them to come in." "We will do you no harm; we are friends, not enemies," I said. We were invited in. Servants were called, a good fire was made and a warm supper placed before us. After eating we were shown to a good bed. We slept until near ten o'clock in the morning. When we did awaken our clothes were clean and dry, and breakfast was ready and waiting for us. In fact, we were as well treated as it was possible to ask. This family had lately come from the State of Virginia, intending to try that climate for a year, and then, if they liked it, purchase land and stay there permanently. After breakfast the gentleman said: "You had a severe time of it among the Christians yesterday and last night. As you are ministers, sent out to convert sinners, you cannot do better than to preach to these Christians, and seek to convert them." He offered to send word all over the settlement and notify the people, if we would stay and preach that night. We accepted his offer, and remained, thus securing the rest that we so much needed, thanking God for still remembering and caring for us, His servants. Agreeably to arrangements, we preached in the Methodist meeting- house to a very attentive audience upon the first principles of the gospel. We alluded to the treatment of Christ and His followers by the Pharisees and Sadducees, the religious sects of those days, and said that we preached the same gospel, and fared but little better. This meeting-house had been built conjointly by Methodists and Universalists. Members from both persuasions were present. Our neighbor who had fed and cared for us leaned to the latter faith. At the close of our remarks the class leader who had set the hounds on our track was the first to the stand to invite us home with him. I told him that the claims of those who did not set their dogs on us, after they had turned us from their doors hungry, were first with me - that his claims were an after consideration. He said it was his negro boys that sent the hounds after us; he would not be bluffed. He said that one of us must go with him - that if I would not go Brother Frank must go. I told him that Elder Edwards could use his own pleasure, but I would hold a meeting that night with our Universalist brethren; and thus we parted. Elder Edwards went to spend the night with the class leader, while I attended a meeting with the friends who had invited me home with them. I had a good time. Of their own accord they made up a collection of a few dollars as a token of their regard for me. I was to meet Elder Edwards at the house of my friend who took us in at midnight from the storm, an hour before sun; but he did not put in an appearance for an hour after. When he got within talking distance I saw by his features that he had been roughly dealt with. His first words were: "He is the wickedest old man that I ever met with, and, if he don't repent, God will curse him." That was enough, and I began to laugh. I conceived what he had to encounter the long night before. He said: "If the Lord will forgive me for going this time, I will never go again unless you are along." I said to him: "Brother Frank, experience teaches a dear school, yet fools will not learn at any other. I knew what treatment you would receive, and refused to go. If you had been a wise man you would have taken the hint and kept away from him." We made our way through to Overton County, Tennessee. Here I advised my friend Edwards to return to Nauvoo, and gave him money to pay his fare on a steamer, for he was not cut out for a preacher. At Carlisle, the county seat of Overton County, I met with a young man, an elder, by the name of Dwight Webster. Though but little experienced, yet he was a man of steady habits and an agreeable companion. We held a number of meetings in this part of the country. Brother Webster and I baptized several persons, and made a true friend of a wealthy merchant, named Armstrong, who welcomed us to his house and placed us under his protection. He also owned a large establishment in Louisville, Kentucky. He was an infidel, though an honorable gentleman. His wife Nancy, and her sister Sarah, were both baptized. While here I received a letter from Brother James Pace, one of my near neighbors in Nauvoo, requesting me to visit his brother, William Pace, and his relatives in Rutherford County, Tennessee. Elder A. O. Smoot and Dr. David Lewis succeeded us in this county, and in Jackson County, Tennessee, and added many to those whom we had already baptized. Brother Webster and I made our way through to Stone River, preaching by the way, as opportunity occurred. Here I handed my letter of introduction to William Pace, brother of my neighbor, James Pace, who received us kindly and procured us the liberty of holding forth in the Campbellite chapel. Here we were informed that the Campbellite preachers were heavy on debate; that none of the other sects could stand before them, and that no one dare meet them in public or private discussion. I replied that my trust was in God, that the message I had to bear was from Heaven; that if it would not bear the scrutiny of man I did not want to stand by it; but if it was of God He would not suffer His servants to be confounded. "Truth is mighty and will prevail; Error cannot stand before Truth. If these men can overthrow the gospel which I preach, the sooner they do it the better for me. I do not wish to deceive anyone, or to deceive myself. If anyone can point out an error in the gospel which I preach, I am willing to drop that error, and exchange it for truth." The hour came, and Brother Webster and I both spoke. We spoke on the first principles of the Gospel of Christ, as taught by the Saviour and His apostles. Before sitting down I extended the courtesy of the pulpit to any gentleman that wished to reply or offer any remarks either for or against what we had set forth. Parson Hall, the presiding Campbellite minister, was on his feet in a moment and denounced us as impostors. He said we were holding forth a theory that was fulfilled in Christ; that the canon of Scripture being full, these spiritual gifts that were spoken of in the New Testament were done away with, being no longer necessary. As for the story of the "Golden Bible" (Book of Mormon), that was absurd in the extreme, as there were to be no other books or revelations granted. He quoted the Revelations of St. John in his support, where they read: "He that addeth to, or diminisheth from the words of the prophecies and this Book, shall have the plagues herein written added to his torment," or words to that effect. I followed him in the discussion, and quoted John where it reads: "He that speaketh not according to the law and the testimony hath no light in him." I said that my authority and testimony were from the Bible, the book of the law of the Lord, which all Christian believers hold as a sacred rule of their faith and practice. To that authority I hoped my worthy friend would not object. I illustrated my position by further quotations from the criptures, and when our meeting was over the people flocked around Brother Webster and myself in a mass, to shake hands with us and invite us to their houses - the Methodists, Baptists, and Presbyterians especially. The planters in this county were mostly wealthy, and prided themselves on being hospitable and kind to strangers, especially to ministers of the gospel. We went from house to house and preached two and three times a week. We saw that the seed had already been sown in honest hearts, and we were near to them. Knowing the danger of being lifted up by self-approbation, I determined to be on my guard, attend to secret prayer, and to reading and keeping diaries. When at our friend Pace's house Brother Webster and I would frequently resort to a lonely grove to attend to prayer and read to ourselves. CHAPTER IX - MORMONISM AND ITS ORIGIN Only a short time after the events narrated it was arranged that Parson Hall and myself should hold another discussion in the Campbellite chapel. Parson Hall did not want to meet me in discussion, but he must do so or lose his flock, as all the people had become interested in the subject of Mormonism. We met at the appointed time, and chose two umpires to act as moderators of the meeting. The subject to be discussed was: "Are apostles, prophets, and teachers, together with the spiritual gifts spoken of and recorded by the Apostle Mark in his 16th chapter, necessary to the Church now as they were then?" In his closing speech Parson Hall became very abusive and denounced the Mormons to the lowest regions of darkness, and called the Prophet Joseph a vile impostor. I replied to him and closed the discussion. It had been agreed that the Old and New Testaments should be the only authorities to be quoted by us. The umpires refused to decide as to which one of us had the best of the discussion. They said it rested with the people to decide for themselves. It was evident, however, that the people were with me. The principal topic of conversation was about this strange Mormon doctrine. Parson Hall's flock was by no means satisfied with his course. He said the Mormon doctrine was the strongest Bible doctrine he had ever heard of, and he feared the consequences of a further discussion. But this would not satisfy the people, who wanted to hear and learn more of it; so another discussion was agreed upon, in which Parsons Curlee and Nichols were to assist Parson Hall, and prompt him. The subject was: "Is the Book of Mormon of Divine origin, and has it come forth in direct fulfillment of prophecy? And was Joseph Smith inspired of God?" We selected three judges; the hall was thronged. I felt the responsibility of my situation, but I put my trust in God to give me light and utterance to the convincing of the honest and pure in heart. The discussion lasted many hours. I showed conclusively, both from the Old and New Testaments, that, in accordance with Scripture and prophecy, the ten tribes of Israel had been broken up and scattered upon the face of the earth. That sure and indisputable evidence had been found and produced by which it was certain that the North American Indians were descendants from the ten tribes of Israel. I showed this from many customs and rites prevalent among the Indians, and there could be no doubt, in any rational mind, that these tribes had sprung from the remnants of the scattered ten tribes of Israel. The prophecies of the Old and New Testaments, the traditions and history of the Indians so far as known, their solemn religious rites and observances, were conclusive evidence of this fact. And God has repeatedly promised that, in His own good time, these tribes of Israel, this chosen people, should be again gathered together; that a new and further revelation should be given them and to the whole world, and that under this new dispensation Zion should be rebuilt, and the glory of God fill the whole earth as the waters cover the mighty deep. It should be as a sealed book unto them, which men deliver to one that is learned, saying, "Read this book," and he saith, "I cannot, for it is a sealed book." It is strange that a people once so favored of God, strengthened by His arm and counseled by His prophets and inspired men, should have wandered and become lost to all sense of duty to God! But so it was, until, as the prophet says, the Book that should come unto them spoke to them out of the ground - out of the dust of the earth; as a "familiar spirit, even out of the dust of the earth." The Book that was to contain the Divine revelation of God was to come forth, written upon plates, in a language unknown to men. But a man unlearned, not by his own power, but by the power of God, by means of the Urim and Thummim, was to translate it into our language. And this record, in due time, came according to God's will. It was found deposited in the side of a mountain, or hill, called Cumorrah, written in the reformed Egyptian language, in Ontario County, in the State of New York. It was deposited in a stone box, put together with cement, air-tight. The soil about the box was worn away, until a corner of the box was visible. It was found by the Prophet Joseph, then an illiterate lad, or young man, who had been chosen of God as His instrument for making the same known to men. The Prophet Joseph was a young man of moral character, belonging to no sect, but an earnest inquirer after truth. He was not permitted to remove the box for a period of two years after he found it. The angel of God that had the records in charge would not permit him to touch them. In attempting to do so, on one occasion, his strength was paralyzed, and the angel appeared before him and told him how that record contained the gospel of God and an historical account of the God of Joseph in this land; that through their transgressions the records were taken away from the people and hid in the earth, to come forth at the appointed time, when the Lord should set His heart, the second time, to recover the remnant of His people, scattered throughout all nations; that the remnant of His people should be united with the stick of Judah, in the hands of Ephraim, and they should become one stick in the hands of the Lord. This is the Bible, which is the stick of Judah, that contained the gospel and the records of the House of Israel, till the Messiah came. The angel further informed Joseph that when the ten tribes of Israel were scattered one branch went to the north; that prior to the birth of Jesus Christ the other branch left Jerusalem, taking the records with them, of which the Book of Mormon is a part. The branch of the ten tribes which went north doubtless have a record with them. When these plates containing the Book of Mormon and God's will, as therein revealed, were removed from Ontario County, New York, they were taken to Professor Anthon, of New York City, for translation. He replied that he could not translate them, that they were written in "a sealed language, unknown to the present age." This was just as the Prophet Isaiah said it should be. Do any of the present denominations counsel with the Lord? No, they deny Revelation, and seek to hide their ways from Him. Upon all such He pronounces woe. I do not wish to be considered as casting aspersions on any other sect. It is not my purpose to do so. The love that I have for truth and the salvation of the human family may cause me to offend, but if I do so it is because of my exceeding zeal to do good. Remember that the reproof of a friend is better than the smite of an enemy. Jesus said, "Woe unto you that are angry and offended because of the truth." It is not policy on your part to be offended on account of the truth. If your systems will not stand the scrutiny of men, how can they stand the test of the great Judge of both the living and the dead? I place a greater value upon the salvation of my soul than I do upon all earthly considerations. After my second discussion I began to baptize some of the leading members of the Campbellite Church. Among the first to be baptized were John Thompson and wife. Brother Thompson was sheriff of Rutherford County, and an influential man. Among others who were baptized were Wm. Pace and wife. Mrs. Pace was a sister of Parson Nichols, who assisted Parson Hall in his last discussion with me. Major D. M. Jarratt and wife, Mrs. Caroline Ghiliam, Major Miles Anderson, and others were also baptized and received into the Church. My friend Webster, after being with me about a month, returned to visit and strengthen the branches of the Church established in Smith, Jackson, and Overton counties. I continued my labors on Stone River and Creple Creek about six months. During the most of this time I availed myself of the opportunity of studying grammar and other English branches. During my stay I lectured three times a week, Wednesdays, Saturdays, and Sunday afternoons. Sabbath forenoon I attended the meetings of other denominations. During this time I held four public discussions in addition to those I had with Parson Hall. I held two discussions with the Rev. James Trott, who for fifteen years had been a missionary to the Cherokee Nation. I held a closing debate in that settlement with the Rev. Mr. Cantrall, of the Campbellite faith. He came from a distance, at the request of friends, to endeavor to save the flock. After consultation with Parson Hall and other members of the flock they refused to submit to moderators or judges; neither were they willing to be confined to the Old and New Testaments for authority to disprove the doctrine that I defended. Their proposition was that Mr. Cantrall should speak first, bringing out any argument he chose; when he finished I was to conclude the debate, and the people were to judge for themselves who had the best of the argument. My friends would not consent to this arrangement, but I told the opposition they might have it their own way. If the Rev. Cantrall wished to condescend to the platform of a blackguard, in a case of necessity I would meet him there, though I preferred honorable debate to slander and ridicule. This statement I made to the assembly prior to the gentleman's mounting the stand, with Parsons Hill, Crulee, Trott, and Nichols as prompters. They had provided themselves with a roll of pamphlets and newspapers, containing many of the low, cunning, lying stories about the Prophet Joseph walking on the water, being a money digger, an impostor, and a thousand such tales. Mr. Cantrall read and emphasized each story, as his prompters handed them to him. He occupied two hours and a half in this manner, and about half an hour in trying to point out discrepancies in the Book of Mormon. He spoke of the absurdities of the boat that the Nephites built in which to cross the ocean, from Asia to America, and said that it was built tight, excepting a little hole on top for air, and that it would shoot through the water like a fish, and ridiculed such an absurdity. He defied me to point to any such inconsistencies in the Holy Bible. He said the Bible was a book of common sense, written by men inspired of God. It was full of good works and pure characters, nothing like the impostor Joseph. He challenged me again to point to a single instance in the Bible which would compare with the stories in the Book of Mormon. The idea of apostles and prophets and supernatural gifts in the Church, as in the days of Christ, was absurd. He said the History of Nephi was absurd and a burlesque upon common sense; that he hoped none of the people would be led away by such nonsense and folly. I sat facing him during all his long harangue of abuse and ridicule. When it was my turn to speak I asked the reverend gentleman to occupy my seat. I did not want more than thirty minutes to reply. I said to the assembly that a sense of duty to the truth, and the cause I had espoused, alone prompted me to make any reply to the long tirade of abuse and sarcasm they had been listening to. The gentleman and his prompters had gathered quite an angry-looking cloud of pamphlets and newspaper slang and abuse, without quoting a single passage of Scripture to disprove my position, or in support of their own. But on the contrary, he had become an accuser of the brethren, speaking evil of things he knew not. The spirit of persecution, hatred, and malice is not the spirit of the meek and lowly Saviour. The gentleman tells you that the day of perfection has arrived, that Satan is bound in the gospel chain, that we have no need of spiritual manifestations, that this is the reign of Christ. Now, I will say that if this is the millennial reign of Christ, and the devil is bound in the gospel chain, I pity the inhabitants of the earth when he gets loose again. After reading the description of the millennial reign, as it shall be, as described by the Prophet Isaiah, can anyone be so stupid as to believe that we are now living in that holy day? Shame on him who would deceive and tamper with the souls of men! The gentleman who told you this, doesn't believe it. The gentleman has challenged me to produce anything from the Bible equaling in strangeness the building of a boat like a fish, in which the Nephites crossed the ocean from Asia to America. I call his attention to the first chapter of the Book of Jonah. Here a very strange craft was used for three days and nights, in which to send a missionary to Nineveh. This craft was constructed after the manner of the boat spoken of in the Book of Mormon. If the prophet was correct in the description of his craft, he too scooted through the water in the same way that the Nephites did in their boat. The Book of Mormon is nothing more or less than a book containing the history of a portion of the House of Israel, who left Jerusalem about the time of the reign of Zedekiah, King of Judah, and crossed the ocean to America; containing also the gospel which was preached to them on this continent, which is the same gospel as that preached by' Christ and His Apostles at Jerusalem. The Bible and the Book of Mormon both contain a history of the different branches of the House of Israel, and each contains the gospel of Christ as it was preached unto them, the different branches of the house of Israel, and to all nations. Both testify of each other, and point with exactness to the dispensation of the fullness of time. The Book of Mormon does not contain a new gospel; it is the same gospel as that preached by Christ. It is a mysterious book, just what the prophet said it should be, "a marvelous work, a wonder." But my friend says that it is too mysterious, too wonderful, for human credence, and challenges me to point out anything told in the Bible that seems inconsistent with reason or experience. Now, which is the more reasonable, that Nephi built a boat after the pattern mentioned in the Mormon Bible, being directed by God how to build it, and then crossed the ocean to this continent, or that Jonah was in the whale's belly for three days and three nights, and then made a safe landing? Or would it sound any better if Nephi had said that when he and his company came to the great waters, the Lord had prepared whales, two or more, to receive them and their outfit, and set them over on this side? Nothing is impossible with God. If He saw fit to send Jonah on his mission in a whale's belly, I have no fault to find with Him for so doing. He has the right to do His own will and pleasure; and if He instructed Nephi how to fashion his boat, or Noah to build an ark against the deluge, or caused Balaam's ass to speak and rebuke the madness of his master, or Moses to lead the children of Israel through the Red Sea, without any boat at all, or the walls of Jericho to fall to the ground, and the people to become paralyzed through the tooting of rams' horns, or empowered Joshua to command the sun to stand still while he slaughtered his enemies, is any of these things more wonderful than the other? Now one of these instances that I have selected from the Bible, if found in the Book of Mormon, would be sufficient to stamp it with absurdity and everlasting contempt, according to the gentlemen who oppose me; but when found in the Bible the story assumes another phase entirely. It is as the Saviour said of the Pharisees, "Ye strain at a gnat and swallow a camel." My opponent strains at a gnat, when found in the Book of Mormon, but if camels are discovered in the Bible he swallows them by the herd. I cannot see why a big story, told in the Bible, should be believed any more readily than one found in the Book of Mormon. It is not my purpose to find discrepancies in the characters of the ancient prophets or inspired writers, but my opponent has challenged me to produce from the Bible a character of such disrepute as that of Joseph, the Mormon Prophet. Now I will say that of the characters I shall mention we have only their own history or account of what they did. Their enemies and contemporaries have long since passed away. But if their enemies could speak worse of them than they have of themselves, decency would blush to read their story. I will refer to only a few instances. Moses, the meek, as he is called, murdered an Egyptian that strove with an Israelite, and had to run away from his country for the offense. He was afterwards sent by God to bring the Israelites out of bondage. Noah was a preacher of righteousness. He built the ark, and was saved through the deluge. His name has been handed down from posterity to posterity, in honorable remembrance, as one who feared God and worked righteousness. But we find him soon after the Flood getting drunk, exposing his nakedness, and cursing a portion of his own posterity. Lot, whose family was the only God-fearing family in Sodom and Gomorrah, rescued by the angel of God from the judgments that overwhelmed those cities, when only a short distance from Sodom became drunk and debauched his daughters. Think of the conduct of David with Uriah's wife - and David was, we are told, a man after God's own heart. Also Judah, Judge in Israel. Peter cursed and swore and denied his Master. The enemies of Christ said He was a gluttonous man and a wine bibber, a friend of the publicans and sinners; that after the people at the marriage feast were well drunken, He turned water into wine that they might have more to drink; that in the cornfield He plucked the cars of corn and ate them; that He saw an ass hitched, and without leave took it and rode into Jerusalem; that He went into the Temple and overset the tables of the money changers and took cords and whaled them out, telling them they had made His Father's house a den of thieves. I am aware that all Christians justify the acts of Christ, because He was the Son of God. But the people at that time did not believe Him to be the Son of God, any more than the gentleman believes that Joseph is the prophet of God. I have alluded to these instances merely in answer to the challenge imposed upon me by my opponent. Few seem to comprehend that man, in and of himself, is frail, weak, needy, and dependent, although the Creator placed within his reach, as a free agent, good and evil, and instilled in the heart of every rational being a degree of light that makes us sensitive to, and teaches us right from, wrong. As the Saviour says: "There is a light that lighteth every man that cometh into the world." My argument as I relate it here has been abbreviated very much, lest I tire my readers. I had scarcely closed speaking before my reverend opponents were making for the door. They would have nothing more to do with the Mormons. Some were honest enough, however, to acknowledge that Mormonism had stood the test; that it could not be disproved from the Bible, and sooner or later all other creeds would have to give way to it, or deny the Bible, for the more it was investigated the more popular it would become, as it would expose the many weak points and inconsistencies of the different denominations. Others denounced it as an imposition, and warned their adherents to have nothing to do with it. This kind of talk from the pulpit served to give Mormonism a new impetus. I soon baptized many converts, and organized branches in that and adjoining counties of over one hundred members. CHAPTER X - LEE CASTS OUT DEVILS After holding the discussion mentioned, Brother Young, of Jackson County, Tennessee, wished me to go with him and join in a discussion with a couple of Campbellite preachers. At first I declined, as the distance was nearly one hundred miles, and my labors in the ministry where I was were pressing. I had more calls to preach than I could fill. However, I finally consented to go and attend the discussion. On our arrival at the place agreed upon I learned that all necessary arrangements had been made. The subject was: "Is the Book of Mormon of Divine authenticity, and has it come forth in direct fulfillment of prophecy found in the Old and New Testaments; and is Joseph Smith Divinely inspired and called of God?" There was a large concourse of people assembled. The discussion lasted two days. At the close of the debate the judge decided that the Mormons brought forth the strongest reasonings and Scriptural arguments, and that the other side had the best of the Mormons in sarcasm and abuse. When I was about to leave, Brother Young exchanged horses with me, he keeping my pony, and giving me a fine blooded black mare. I was then built up, so far as a good outfit for traveling was concerned. Brother Young traveled with me as far as Indian Creek, Putnam County, twenty-five miles southeast, as report said that a couple of Mormons had been there. We concluded to visit the place and learn the facts. This was about the 1st of March. It was Saturday when we arrived there. We rode at once to the Methodist chapel. Here we found several hundred people assembled - the most distressed and horrified worshipers my eyes had ever beheld. Their countenances and actions evinced an inward torture of agony. Some of them were lying in a swoon, apparently lifeless; others were barking like dogs; still singing, praying, and speaking in tongues - their eyes red and distorted with excitement. The chapel was situated in a yard surrounded with trees. I was so overcome with amazement and surprise that I forgot I was on horseback. The first I remember was that a man had led my horse inside the gate and was pulling me off, saying: "Come, get down, you are a Mormon preacher; we are having fine times." Presently a chair was set for me by some rational person, and I leaned my head upon my hands and commenced praying. I was a stranger, both to the people and to their religious exercises. I was puzzled, not knowing what to do. There was a young woman, about eighteen years of age, of handsome form and features, in her stocking feet, her beautiful black hair hanging down over her shoulders in a confused mass. She was preaching what she called Mormonism, and warning the multitude to repent and be baptized, and escape the wrath of God. In front of her stood a young Methodist minister, to whom she directed her remarks. He smiled at her. Of a sudden she changed her tack, and belted him right and left for making light of what she said. The next moment she confronted me, and shouted: "You are a preacher of the true Church, and I love you!" Thus saying, she sprang at me with open arms. I stretched forth my hand and rebuked the evil spirit that was in her, and commanded it to depart in the name of the Lord Jesus, by virtue of the holy Priesthood in me vested. At this rebuke she quailed, and turned away from me like a whipped child, left the crowd, and went home, ashamed of her conduct. This gave me confidence in God, and in Him I put my trust still more than I had ever done before. It was now about sunset, and we had had no refreshments since morning. I arose and informed the multitude that we would preach at that place on the morrow at ten o'clock. A merchant by the name of Marshbanks invited us home with him, some of the leading men accompanying us. They informed us that a couple of men, brothers, from west Tennessee, named William and Alfred Young, formerly members of the Baptist Church, had joined the Mormons, and had been there and preached; that they enjoyed spiritual gifts as the apostles anciently did, and had baptized the people into that faith, and ordained John Young, who was Receiver of the Land Office there, a preacher; that he had been an intelligent, well-educated man, but was now a fanatic; that their leading men were ruined and business prostrated, and all through that impostor, Joe Smith. They said he ought to be hanged before he did any more harm; that their settlement was being ruined and all business stopped; that if anyone would give John Young, or Mark Young, his father, who was formerly a Methodist class leader, his hand, or let either of them breathe in his face, he could not resist them, but would come under the influence and join them. I told them that I had been a member of this Church for a number of years and had never seen or heard of anything of this kind. The next morning about daybreak those two fanatics, the Youngs, were at Marshbanks' house. They said they had had a glorious time through the night, and had made a number of converts. I began to reason with them from the Scriptures, but as soon as I came in contact with their folly they began to whistle and dance, and jumped on their horses and left. Some time after, on our way to the chapel, my friend Marshbanks indulged in a great deal of abuse of the Prophet Joseph. He told me that I could not be heard among the fanatics at the chapel, and had better return to his house and hold a meeting there. I said to him: "In the name of the Lord Jesus Christ, I will preach there to- day, and not a dog will raise his voice against me; you shall bear witness to it." "Very well. I will go with you and try to keep order," he replied. As we entered the chapel, the same scene of confusion prevailed that we observed the day before. Some were stretched on the floor, frothing at the mouth, apparently in the agonies of death. Others were prophesying, talking in tongues, singing, shouting, and praying. I walked into the pulpit as a man having authority, and said: "In the name of Jesus Christ, and by virtue and authority of the holy Priesthood invested in me, I command these evil spirits that are tormenting you, to be still, while I lay before you the words of life and salvation." As I spoke every eye was turned upon me, and silence reigned; the evil spirits were subdued and made powerless. There were two Presbyterian ministers present who asked leave to take notes of my sermon, which I freely granted, telling them they were at liberty to correct me if, in anything, I spoke not according to the Law and Testimony of Christ. I preached a plain sermon on the first principles of the gospel of Christ, as taught by the apostles. I showed them that the house of God was a house of order, and not confusion; that the Spirit of God brings peace, joy, light, and complete harmony. Before I dismissed the meeting I asked my Presbyterian friends if they wished to reply to me. They said they did not; that they were much pleased with my remarks, which were Scriptural and reasonable. Now I concluded to return to the branch at Rutherford County and continue my labors there. A delegation came to me from the assembly and said: "Mr. Lee, your discourse has turned us upside down. You have convinced many of us that we are going astray. Do not, for mercy's sake, leave us in this situation. We are persuaded that many are honest-hearted and will obey the truth." I replied: "My mission is to preach the truth, to call erring children to repentance." With that I appointed a meeting, and preached that evening at the house of David Young, a brother of Mark Young, the Methodist class leader, to a large body of inquiring minds. The following day I preached by the side of a clear running brook. After the preaching many demanded to be baptized. I went down into the water and baptized twenty-eight persons, among whom were two well educated young men. One was a nephew of Gov. Carlin, of Illinois; the other was Brother McCullough, now a bishop at Alpine City, Utah. Elder Samuel B. Frost had been laboring in DeKalb County, east Tennessee, where he baptized about thirty converts. As he was on his return to Nauvoo, I asked him to tarry with me a few days, and assist me, as Brother Young had returned home. Those of the people who had been under the power of the spirit of darkness had become alarmed, and dared not trust themselves away from us. We fasted and prayed three days and three nights, pleading with the Father, in the name of the Son, to give us power over those evil spirits. And here I will say that up to the time of my witnessing what I have narrated I was skeptical on the subject of our power over evil spirits. I had heard of such manifestations, but had never seen them with my own eyes. My experience here impressed me with the fact that we could attain such power, and showed me the stern necessity of living near to God; for man, in and of himself, is nothing but a tool for the tempter to work with. As I said, the people dared not trust themselves away from us. Once we were in a large room at Mark Young's house. I was sitting by a desk writing in my diary. Adolphus Young, the chairman of the delegation which had waited on me and requested me to remain with them and set them right, was walking to and fro across the room. As he came near me I noticed that his countenance changed, and as he turned he cast a fearful glance at me. I kept my eyes upon him as he walked away from me. When near the center of the room he wilted down and exclaimed: "O God, have mercy on me!" Without a word spoken, Elder Frost and I sprang to him. Laying my hands upon him I commanded the evil spirits, by virtue of the holy Priesthood, and in the name of Jesus Christ, to come out of him. As I spoke these words I felt as if a thousand darts had penetrated my mouth, throat, and breast. My blood ran cold in my veins; my pulse stopped beating; in a word, I was terror- stricken. I saw a legion of evil spirits in the vision of my mind. And what was still more, they had fastened their fangs in me. I was about to give up the contest, when another influence came to my relief, and said to my spirit: "Why yield to the powers of darkness? You hold the keys over evil spirits. They are subject to your bidding in the name of Jesus, through faith." This last comforting assurance relieved my fears, strengthened my faith, and gave me power to overcome the evil spirits. I was only a minute or two in this situation, but during that time I endured more agony, torture, and pain than I ever did before or since. The man was restored, and bore witness to the power of God in his deliverance, and was to the day of his death an honorable, good citizen. During my stay here I added to this branch of the Church until it was more than fifty members strong. My friend, Elder Frost, agreed to wait in Overton County until I could revisit the branch in Rutherford County and set things in order there. Then I was to accompany him home to our families in Nauvoo, the City of Joseph. I ordained Brother William Pace in the office of the lesser Priesthood, to take charge of the Saints there. We also ordained Brother Adolphus Young to preside over the branch at Indian Creek, Putnam County. After calling on Brother Young. I joined my friend, Elder Frost, and drove to Nauvoo for him six jacks and jennets to exchange for land, that on his coming he might have a place to dwell. We had a pleasant journey to Nauvoo, as the weather was fine. On arriving in the city I met my family, all in good health. I traded some of my stock with Hyrum Smith, the Prophet's brother, for land. It was now June, 1842. In the summer and fall I built me a two- story brick house on Warsaw street, and made my family comfortable. I enclosed my ground and fixed things snug and nice. I then took a tour down through Illinois. H. B. Jacobs accompanied me as a fellow companion on the way. Jacobs was bragging about his wife, what a true, virtuous, lovely woman she was. He almost worshiped her. Little did he think that in his absence she was sealed to the Prophet Joseph. We raised up a branch of the Church in Clinton County. Among others whom we baptized, were the Free sisters, Louisa and Emeline; also the Nelsons. Emeline Free was afterward sealed to Brigham, and her sister Louisa to myself. In Randolph County, the home of my youthful days, I baptized my cousin Eliza Conners, with whom I had been raised. I also baptized Esther Hall, the sister of my old friend Samuel Hall, with whom I lived when I was first married. I was kindly received in my own county. Few, however, cared to investigate the principles of Mormonism, as the most of them were Catholics. In all my travels I was agent for our paper, the Nauvoo Neighbor, and collected means, tithings, and donations for the building of the Temple. I returned home by steamboat. Through the winter Joseph selected forty men for a city guard, from the old tried Danite veterans of the cause. I was the seventh man chosen. These men were to be the life guard of the Prophet and Patriarch and of the twelve apostles. My station as a guard was at the Prophet's mansion. After his death my post was changed to the residence of Brigham, he being the acknowledged successor of the Prophet. From the time I was appointed until we started across the plains, when at home I stood guard every night; and much of the time in the open air, one-half of the night at a time, in rain, hail, snow, wind, and cold. CHAPTER XI - HOT FOR LEE IN TENNESSEE During the winter of 1841 a letter was sent I the Prophet from the leading men and members of the branch church on Stone River, Tennessee, and Creple Creek, Rutherford County, Tennessee, desiring him to send me back to labor in that country, as it was a wide field for preaching. They stated that I had so ingratiated myself among the people that no other man could command the same influence and respect among them. This was enough. In the latter part of February I took leave of my family and entered upon my mission. To refuse to comply with the call of the Prophet is a bad omen. One so doing is looked upon with distrust, renders himself unpopular, and is considered a man not to be depended upon. At the time I started the river was blocked with ice. I traveled on foot, without purse or scrip, like the apostles of old, carrying out the motto of the Church, the bee of the desert, "Leave the hive empty-handed and return laden." In this way I, as well as many other elders, brought in money - thousands of dollars yearly - to the Church; and I might say hundreds of thousands, as the people among whom I traveled were mostly wealthy, and when they received the love of the truth their purses as well as their hearts were opened, and they would pour out their treasures into the lap of the bishop. All were taught that a liberal man deviseth liberal things, and by his liberality shall he live, and that he that soweth liberally shall reap bountifully. As I passed along my way I strengthened the brethren of the various branches, reminding them of their duties, especially of the necessity of building the Temple. That duty was more important than all others, for in that alone, when completed, they could attain to the highest exaltation of the Priesthood, with all the spiritual gifts that belong thereunto. When I arrived at my old home, the place of my childhood days, I there found Elder John Twist, who was waiting my coming. We stayed in that neighborhood a few days, and then started on. My uncle was going our way with a wagon for about one hundred miles, and we accompanied him. I passed through Kaskaskia, where I was born, but did not preach there, for my uncle was in a hurry to reach the point of his destination in Jackson County, where he was establishing a woodyard on the Mississippi River. Here we intended to take steamer for Nashville, but no steamer would receive us on board at the landing, as it was a bad one for boats. While staying at that place we preached to the people, and made our home with Mr. V. Hutcheson, and his sister Sarah, where we were treated very kindly. Finally a flatboat came in sight. We hailed it and went aboard. We were soon on good terms with the captain and crew, and went with them to Memphis, Tennessee. At this place the captain of the flatboat sold out his cargo, and then offered to pay our fare on a steamer from Memphis to Nashville. While we were in Memphis Gen. William Henry Harrison, then a candidate for President, arrived, and a great political meeting of the Whig party was held in the open air. After my friend Wm. Springer, the captain of the flatboat, had sold his cargo and received his money, he invited Brother Twist and myself to go with him to a saloon. There were quite a number of men in the saloon, fiddling, eating, drinking, and otherwise enjoying themselves. Capt. Springer was not used to drinking. He soon got mellow, felt rich, and commenced throwing his money around in a careless manner. The saloon keeper was a man with an eye to business, and became particularly interested in friend Springer. He treated him often and insisted on his drinking. I tried to get Springer to his boat, and took him by the arm and started off with him, when one of the crowd told me not to be so officious, that the man knew his own business and was capable of attending to it. I said nothing in reply, but I sent Brother Twist in haste to the boat with word for the crew to come at once before Springer was robbed of his money. They came, but not any too soon for his benefit, as a row had commenced, with the design of going through him while it was on. When the crew came I started for the boat with Springer, the crew keeping back the crowd of drunken robbers. By acting in this way we saved him and his money too. Brother Twist and myself refused all kinds of drinks that night. We were therefore sober and in condition to protect the man who had favored us and been our friend. Next morning Springer wished to reward us, but we refused to let him do so. I told him we had done nothing but our duty. We parted with him and his crew, and took passage in a new steamer that was owned in Nashville, and making its first trip from Nashville to New Orleans. The boat got into a race with the Eclypse, another fast boat. The captain was a fine man. The crew were all negroes. One of the firemen on our boat took sick, and was unable to do his work. I saw that the Eclypse was crowding us closely. I threw off my coat and took the negro's place as fireman. There was a barrel of resin near by; I broke the head with an ax and piled the resin on the fire. This had its effect, and our boat soon left the Eclypse far in the rear. The steamers parted at the mouth of the Ohio. The captain was so well pleased with my work that he gave Elder Twist and myself a free passage. When we reached Nashville. Elder Twist became homesick, and returned to Nauvoo. I gave him ten dollars to pay his way home. I was thus left alone once more. I found the branch at Nashville in a healthy condition, and much pleased to have me with them. I visited the branch in Putnam County, and preached to them, advising all to go to Nauvoo. I added several new members to the Church. By the next spring that entire branch had gone to Nauvoo. The branch on Stone River also went to Nauvoo soon after I returned home. A delegation, headed by Capt. John H. Redd, invited me to preach in the settlement where Capt. Redd lived. They said I could not preach publicly, for my life would be in danger, as many of the citizens were hostile to the Mormons and had run one man out of the neighborhood for practicing Mormonism, and that Randolph Alexander had been run off for preaching Mormonism. Capt. Redd was formerly a sea captain; he was a native of South Carolina. I told the delegation I would preach if they gave general publicity to my appointment. They were startled at the proposal, and said my life would not be safe if I undertook to preach in public. I told them to trust that to God. They returned home and gave general notice of when and where I would preach. At the appointed time I started for the place of meeting, which was twenty miles from Murfreesborough. I was met by a guard of ten men, headed by Capt. Redd, who came to meet and protect me. The next day I preached to a large number of people. I spoke two hours to them, upon the subject of our free institutions and the constitutional rights of American citizens. I told them who I was and what I was; that I was a free American citizen; that I claimed the right of free speech as a free man; that I held myself open for investigation; that if the people wished me to set forth the tenets of our faith I would do so, otherwise I would leave; that if they did not desire to hear the truth they could make it manifest and I would quit their country. The vote was unanimous for me to tarry and preach to them. I preached there twice. My first sermon was upon the apostasy of the Churches of the day and the necessity of a purer gospel, proving what I said by the Scriptures. I followed with the origin and authenticity of the Book of Mormon. I was induced to continue my sermons. I stayed there to do my Master's will. After the fourth sermon I commenced to baptize members. The first one that I baptized at that place was Parson John Holt, of the Christian faith. Then I baptized seven of the members of his Church; then Capt. Redd and his family. This unexpected success of the gospel created great excitement in that section of country. About ten miles from where I preached lived two men, formerly lieutenants in the militia company of Capt. Bogardus, of Missouri infamy and disgrace. These men had strayed into this section of the country, and were employed by two wealthy farmers as overseers. They circulated fearful stories about the Mormons in Missouri, and gathered up a mob of about twenty-five men and came with them, determined to tar and feather me if I preached again. Word reached the settlement of what was intended. The people flocked to me and asked what they should do. I told them to wait and let me manage the affair. The next day, Sunday, while I was preaching one of the ruffians by the name of Dickey made his appearance with ten men. He informed me of his design, and said that I must quit preaching and leave for other parts of the country. "Not just yet," said I. At this he and his men made a rush for me. As they started, the sisters next to the stand formed a circle around me. While thus surrounded I continued my sermon. I refuted the absurd stories of Dickey and his crew. I then told the people what had been done at Far West by Lieut. Dickey and the members of Capt. Bogardus' company. The mob tore down my stand, but could not get at me because of the sisters. Then they retired to consult. Capt. Redd appointed a meeting to be held at his place that afternoon, and he told the people that he did not want any person to come into his yard unless he came intending to behave; that if any violence was used there someone would get hurt. I preached at his house that afternoon. A fearful storm raged during most of the time, but this was fortunate, for it kept the mob away. While I was preaching a drunken man interrupted me and called me a liar. Capt. Redd was sitting near me with two large pistols, which he called his peacemakers. The insult was no more than out of the fellow's mouth when Capt. Redd caught him by the neck and rushed him from the house into the rain. The coward begged hard for himself, but he was forced to go out and sit under a porch during the rest of the sermon. Capt. Redd was a kind-hearted, generous man, but would not stand abuse. The next Sunday was a cloudy day, so the meeting was held within doors. Dickey had by this time raised his mob to fifty men, and made every arrangement to give me a warm reception. Two ruffians who were intoxicated had been selected to start the disturbance, or "open the ball," as they called it. I had just commenced speaking when one of these men began to swear and use indecent language, and made a rush for me with his fist drawn. I made a Masonic sign of distress, when, to my relief and yet to my surprise, a planter pushed to my aid. He was the man who employed Dickey. He took the drunken men and led them out of the crowd, and then sat by me during the rest of my sermon, thus giving me full protection. That man was a stranger to me, but he was a good man and a true Mason. His action put an end to mob rule at that place. After the meeting I baptized ten converts. Soon afterwards I was sent for by Col. Tucker to come a distance of thirty miles. I attended, and delivered three lectures, which were well received by all, the Colonel in particular. He was a wealthy Virginian, and he pressed me warmly to make his house my home. His wife and family were very favorably impressed. They were of the Presbyterian order, and two of Mrs. Tucker's brothers were ministers of that faith. I remained a few days, and made an appointment to preach on the following Saturday and Sunday. Before leaving I let the Colonel's lady have books on our faith, and then went to fill some appointments that I had made at Capt. Redd's. At the appointed time I returned to preach, as I had promised, on Buckskin River. Within half a mile of Col. Tucker's house was a Methodist chapel. At this place lived a New Light preacher, an old man, who invited me to stop with him. He informed me that Col. Tucker had become bitter against the Mormons because his wife believed in them; and that she wanted to be baptized. She had left word with him, requesting me not to leave without baptizing her. This was something I wished to avoid, so to prevent trouble I concluded not to go to Col. Tucker's at all. I filled my appointments, and returned to my Christian friend's house for refreshments, intending to make my way over the mountains that night, and thus avoid meeting Mrs. Tucker. This, however, was not to be. I had just finished supper, and stepped to the door to start back when I met Mrs. Tucker. She upbraided me for not calling to see her. I said that it was contrary to the rules of our faith for an elder to interfere in any man's family against the wish or will of the husband or parents; that she must keep quiet and the Lord would take the will for the deed. The more I tried to reconcile her, the more determined she grew to be baptized. While I was talking with her a young man came to us and reported that Col. Tucker had ambushed himself, with a double-barreled shotgun, near the place of baptizing, swearing vengeance against the man that attempted to baptize his wife. I tried to persuade her to return, but in vain. She said to me: "You have declared that your mission is from Heaven, that you are a servant of God; and I believe it. Now I demand baptism at your hands. If you are a servant of God, don't shrink from your duty." I looked at her for a moment, and said: "Sister, if you have faith enough to be baptized under these circumstances, I have faith enough to try it." Some personal friends who lived in the little village accompanied us to the water, a short distance above the usual place of baptizing, and were present during the performance of the ordinance. They advised her to return home immediately, with her two servants, and never let on that anything had happened. For myself, I started for the house of my friend, carrying my boots in my hand. It was now dark. As I got to the top of a high fence and cast my eyes about me, I luckily saw a man with a double-barreled shotgun in his hands, or what I supposed was such. He was within ten steps of me, or nearer. I recognized Col. Tucker. Having heard of his threats, I was induced not to tempt him too far. I placed my hands on the fence and leaped over it, alighting on the other side, near a cross fence which separated the garden from a field of corn. As quick as thought I got among the corn, which was at full height. I was within twenty feet of Tucker and could hear all that was said. I heard him rave, and demand with oaths what my friends, who came up, were doing there. Had they been baptizing his wife? I recognized the voice of the parson's lady with whom I was stopping. She had the wet clothes of Mrs. Tucker. "Tell me," said Tucker, "if my wife has been baptized, or I will blow your brains out." The reply was: "She has been baptized." "Where is that infernal Mormon preacher?" demanded the Colonel; "I will put a load of shot through him." "He is in that cornfield," was the reply. The Colonel raved the more. Finally some of his friends persuaded him to return home, and not disgrace himself. He pretended to do so, but it was only a feint to get me out. After waiting until all was quiet I returned to the house of my friend, and passing through the door went out on the porch. I sat down and was slipping off my socks, to put on dry ones, when I heard a rustling in the room behind me. The next moment Col. Tucker had his gun leveled on me, but it flashed in the pan. He then whirled up the butt of it to fell me to the earth. Seeing my danger I sprang and caught him around the waist, with one of his arms in my grasp, which left him only one arm loose. "I have you now where I want you," he cried. He was a strong, muscular man, and, no doubt, supposed I would be no match for him. I ordered a young man who stood near to take his gun. I then gripped him with an iron hug, and sent him back into the room. The old gentleman with whom I was stopping ordered him out of the house unless he would behave himself. He said he had invited me to his house, and felt it his duty to protect me. The Colonel replied that he would go if he could; he never knew before that when he was in the hands of a Mormon he was in a bear's clutches. I said: "I will take you out if it will accommodate you." Thus saying, I stepped out on the porch with him. I saw that he was willing to go. This gave me new courage. "Let me go, or I will blow your brains out when I get loose," he said. "There is one condition on which I will let you go, which is that you will go home and be quiet and trouble me no more," I replied. "I will settle with you for all this," was his answer. It was in the month of July, and very warm. I had hugged him closely, and he was growing weak. As I was in the act of dashing him to the ground he begged of me, saying that if I would set him loose he would go and trouble me no more. I let him fall to the ground, handed him his gun, and let him live. When he got a little distance away he began threatening me, and said he would be revenged. When all had quieted down I retired to rest in the upper story of my friend's house. About one o'clock in the morning I was awakened by a voice which I recognized as the voice of Mrs. Tucker. She informed me that her husband was bent on my destruction, and he and ten men were then waylaying my road, and advised me not to start in that direction. Her husband had accused her of wetting the loads in his gun to save my life; but she told me to be of good cheer and put my trust in God, and that she had not regretted the steps she had taken. I thanked her for her kindness, and begged her to return home and not see me any more; that I was in the hands of God, and He would protect me and deliver me safe; that her visits would only make her husband more enraged at her. At four o'clock I awoke, dressed myself, and ordered the servant to saddle my horse. As the servant hitched my horse to the post Tucker and several men appeared upon the ground. Tucker told the servant that he would shoot him in two if he saddled my horse. I spoke to Tucker, saluting him with the time of day. His reply was: "I have got you now." Thus saying, he ordered his nephew to bring Esquire Walls immediately. After washing, I took my seat on the porch, and got out my Bible to read. Tucker stood about ten steps from me to guard me and my horse. While this was the situation my old friend, the New Light preacher with whom I was lodging, had a fine horse saddled and hitched on the south side of the cornfield. He advised me in a whisper to pass down through the cornfield while I could do so without being detected, take the horse, and thus get out of the county before a warrant had been issued for my arrest. Deliverance was very tempting, yet I did not like the name of running away from trouble. It would convey the impression of fear, if not of guilt. So I chose to face the music and abide the consequences. A little after sunrise I saw Justice Walls coming, and some men with him. At this my heart leaped for joy. Among so many I was satisfied all were not against me, as some of them had attended lectures and were favorably impressed. After a short interview with Col. Tucker, Justice Walls informed me that Col. Tucker demanded from him a warrant for my arrest for having baptized his wife without his consent. I asked Col. Tucker if he ever forbid me to baptize his wife; whether he had not invited me to his house and asked me to stop there when I returned. I told him I had not seen him, after this conversation, until his wife was baptized; that I had not urged her to be baptized - she had come to me and demanded to be baptized. I told the Justice that I had violated no law of Tennessee. The law allows a wife much greater privileges than being baptized without the consent of her husband; she could sell one-third of his real estate, and her deed would be good. The Justice said I was right, and told the Colonel it would be useless to issue a warrant without lawful cause. The Colonel then demanded a warrant for my arrest on the charge of assault and battery. He said I had abused his person, and that he was sore and scarcely able to walk. The Justice told the Colonel that it seemed to him that he was the one who made the assault; for he snapped a loaded gun at me and attempted to take my life, while what I had done was in self-defense. He told Col. Tucker he would talk with him again. He then beckoned me to follow him, and I did so. We went into a room by ourselves, when he said to me, "Parson Lee, you have warm friends here. I have been much interested in your lectures. I believe you to be honest and firm in your faith, and will do all I can for your benefit. Col. Tucker is a desperate man when aroused. As a matter of policy, to humor him, I will give him a writ; but I will manage to delay the time, so as to enable you to get out of the county. I will send for my law books, with instructions to delay in getting them here, and will argue with the Colonel that I must have my books to examine the law. It is only four miles to the county line, where you will be all right. Take the trail over the mountain, and they will not know which way you have gone. When you get into your own county, remember me on election day. This county and Rutherford County send three members to the Legislature. I am a candidate, and the vote of your friends in these counties will secure my election. When I send for my books appear and bid us good-by, as though you were not afraid of any man. Col. Tucker has promised that he will use no violence if I give him a writ." The Justice then gave me a token of the Brotherhood, and walked out to confer with Col. Tucker. He sent his nephew back for his books, instructing him in whispers to delay in getting them, so as to give me time to get out of the county before an officer could overtake me. After the boy started, the Justice told the Colonel to keep cool and he would soon have a writ for me. I went into the dining-room and sat down to breakfast, and ate a little as a blind. Then taking up my saddlebags, I bade them all good-by. I walked to my horse, that stood hitched where the servant had left him. As I left the house Justice Walls followed me as though he was much surprised, and said: "Parson Lee, I hope you will tarry until this matter can be settled amicably." Again I told him that I had violated no law; that my ministerial engagements compelled me to leave, and I should have done so before had not this unpleasant affair detained me; that I chose to serve God rather than fear the ire of man. Thus saying, I placed my saddle upon my horse. Col. Tucker leveled his gun on me, and said: "I knew you would run." At this I turned and eyed him and told him to put up his gun; that I had borne all I intended to from him; that if he attempted violence he would never trouble another man. At the same time the Justice exhorted him to be careful, saying that he had made himself liable already. I mounted my horse and turned to the Colonel and told him he might guard that woodpile until the day of judgment, for all I cared. He again raised his gun, but was prevented by the by-standers from shooting. I rode off leisurely, and when about seventy-five yards away I stopped and watered my horse. Tucker again drew his gun on me, and I expected him to shoot every moment, but I dared not show fear. My road lay along the mountain for two miles. When I passed a house I would walk my horse, and sing and seem to be wholly unconcerned; but when I was out of sight I put my horse on the keen jump, and was soon out of Marshall County. Finding an out- of-the-way place, with good blue grass and plenty of shade, I swung down from my horse and returned thanks to my Father in heaven for my deliverance. In the afternoon I arrived at the house of Capt. Redd, where, when in that county, I generally made my home. The brethren all came to welcome me back, and I related to them my experience and deliverance. A short time after this James K. Polk and Col. Jones, both candidates for the office of Governor of Tennessee, and the candidates for the Legislature, including my friend Walls, met at Murfreesborough and held a political meeting. Walls gave me the sequel of what happened with Col. Tucker. When Justice Walls' nephew went for the law books he permitted his horse to run away, and it was nearly ruined in the brush and grapevines. Col. Tucker did not blame the Justice at all, but rather sympathized with him in his misfortune. Mrs. Tucker to the end remained firm in her faith. The kindness of Justice Walls in my hour of peril was not forgotten. I spoke of it in all my meetings, and to my friends in private. And to this act of justice and humanity he owed his election, as he was elected by a majority of only five votes. Next I visited the branch on Stone River and made arrangements to return to my family at Nauvoo, the City of Joseph. The two branches now numbered about sixty members. I organized a branch west of Murfreesborough, and ordained Brother John Holt to the office of Elder. I baptized a young girl at Readysville, by the name of Sarah C. Williams, of rich parentage. I lectured at Murfreesborough for ten days, and about the beginning of October, 1843, I took the steamer at Nashville for my home in Nauvoo, arriving there on the 14th of October. CHAPTER XII - OF PECULIAR INTEREST IN NAUVOO Upon my return home I found my family well. Work on the Temple was progressing finely, every effort being made to push it ahead. About this time a man named Bennett came on a visit to the Prophet, and soon after joined the Church. At that time he wielded quite an influence in government affairs. He grew in the graces of the Prophet and became his right-hand man. He endeavored in connection with Stephen A. Douglass to obtain a charter for the city of Nauvoo. Bennett organized the Nauvoo Legion, and was elected Major General. Through his influence, backed by Douglass, arms were obtained for the Legion from the government. A Free Mason's lodge, and the privileges of Masonry, were extended to the Legion. Judge Cleveland, of Springfield, was very friendly, and frequently visited the Prophet. A fine Masonic lodge was built in Nauvoo, and many were admitted as members. The Prophet Joseph and Hyrum Smith held high positions in the brotherhood. The institution flourished during our stay in Nauvoo, and was frequently visited by the Grand Worshipful Master from Springfield; lectures were given and a library established. I was librarian of the order. I was also Wharf Master of the city, and held the position of Major in the Nauvoo Legion; also, I commanded the escort in the Fifth Infantry. I was made the general clerk and reader for the Seventies, and issued the laws to that body. I held the office of a Seventy, and was collector of the delinquent military tax. The same fall I was appointed on a committee, with Brigham as counselor, to build a hall for the Seventies, the upper story to be used for the Priesthood and the Council of Fifty. Previous to my being appointed on the committee two committees had been named, but accomplished nothing. We commenced without a dollar. My plan was to build it by shares, of the value of five dollars each. Hyrum Smith, the Patriarch, told me that he would give the Patriarchal Blessing to any that labored on the foundation of the building. The Seventies numbered about four hundred and ninety men. I was to create the material. That is, when I could get a contract to take lumber from the river, as rafts would land at the city, I would take common laboring men, and the portion of the lumber that we got for our pay we piled up for the building. In this way we got all the lumber needed. The bricks we made ourselves, and boated the wood to burn them and our lime from the island. In the month of March, 1844, we had the building up on the west side nearly two stories high. One day when the wall was built up nine feet high and forty-five feet long, and was, of course, green, a tornado blew the wall down, breaking columns and joists below, doing a damage of several thousand dollars. I was inclined to be down in the lip, but Brigham laughed at me, and said it was the best omen in the world; it showed that the devil was mad, knowing that the Seventy would receive the blessings of God in that house; since they were to be special witnesses to the nations of the earth, they would make his kingdom quake and tremble. Brigham reminded me that when Noah was building the ark he was mobbed three times; but he persevered, and finally his tormentors said: "Let the old fool alone, and see what he will accomplish." "Just so with you," concluded Brigham. "Double your diligence and put her up again. If you do not you will lose many a blessing." After that I went to work with as many men as could labor to advantage. We threw the wall down flat, and commenced a new one, another brick thicker than the former. I borrowed fifty thousand brick, and made them and returned them when the weather was fine. By the 1st of May we had the Hall closed in. During the winter Joseph the Prophet set a man by the name of Sidney Hay Jacobs to select from the Old Bible such scriptures as pertained to polygamy, or celestial marriage, with instructions to write it in pamphlet form. This he did as a feeler among the people, to pave the way for celestial marriage. Like all other novelties, it met with opposition, though a few favored it. The excitement among the people became so great that the subject was laid before the Prophet. No one was more opposed to it than was his brother Hyrum, who condemned it as from beneath. Joseph saw that it would break up the Church should he sanction it, so he denounced the pamphlet through the Wasp, a newspaper published at Nauvoo, as a bundle of nonsense and trash. He said that if he had known its contents he would never have permitted it to be published. At the same time other leading men were advocating it on their own responsibility. The advocacy of polygamy by these leaders pleased the Prophet Joseph, albeit for policy's sake he pretended otherwise. Joseph said on the stand that, should he reveal the will of God concerning them, they - pointing to President W. Marks, P. P. Pratt, and others - would shed his blood. In this way he worked upon the feelings and minds of the people, until they feared that the anger of the Lord would be kindled against them, and they insisted upon knowing the will of Heaven concerning plural wives. The Prophet Joseph anxiously desired polygamy, but he dared not proclaim it, so it was taught confidentially to such as were strong enough in the faith to take the forward step. About the same time the doctrine of "sealing" for an eternal state was introduced. Also the Saints were given to understand that their marriage relations with each other were not valid, and that those who had solemnized the rites of matrimony had no authority of God to do so. The true priesthood had been taken from the earth with the death of the apostles and inspired men of God. Since then people were married to each other only by their own covenants, and if their marriage had not been productive of blessings and peace, and they felt it oppressive to remain together, they were at liberty to make a new choice, as much as if they had not been married. The Prophet taught that it was a sin for people to live together and beget children in alienation from each other. There should exist an affinity between the sexes, not a lustful one, as the latter can never cement the love and affection that should exist between man and wife. Perhaps I should mention that Orson Hyde and W. W. Phelps turned against Joseph in Missouri, and forsook him in time of peril and danger and testified against him in the courts. After the troubles were over, and Joseph was again in place in the midst of the Saints, they both wished to be restored to fellowship and standing in the Church, confessing their faults. Joseph laid the case before the Church, and said that if God could forgive them he ought to, and would do so, and give them another chance. With tears he moved that we forgive and receive them back into fellowship. He then sent Elder Hyde to the land of Palestine, to dedicate that land for the gathering of the Jews. Also Hyde's wife, with his consent, was sealed to Joseph for an eternal state. Brigham's wife was likewise sealed to Joseph. Shortly before the death of Joseph Brigham told me that Joseph's time on earth was short, and that the Lord allowed him privileges that we could not have. There was trouble between Joseph and Brother Law, his second counselor, on account of Law's wife. Law said that the Prophet purposed making her his wife, and she so reported to her husband. Law loved his wife and was devoted to her, as she was an amiable and handsome woman, and he did not feel like giving her up to another man. He exposed the Prophet, and from that time became his enemy. His brother, Wilson Law, sided with him. They were Canadians, and wealthy and influential men. They, in connection with Foster and Higbee, who were on the wane in the faith, established a paper at Nauvoo, called the Expositor. They set the Prophet up without mercy. They soon got after Brigham for trying to influence Martha Brotherton to be sealed to Joseph. Her father found it out and helped to expose them, which made it rather hot for them. The next move of the Prophet and his friends was to get the City Council to pass an ordinance declaring the Expositor to be a nuisance, unless the proprietors would close it up. When I moved to Nauvoo I had one wife and one child. Soon after I got there I was appointed as the Seventh Danite. I had superiors in office, and was sworn to secrecy, to obey the orders of my superiors, and not let my left hand know what my right hand did. It was my duty to do as I was ordered, and not to ask questions. I was instructed in the secrets of the Priesthood, and taught that it was my duty, and the duty of all men, to obey the leaders of the Church, and that no one could commit sin so long as he acted as directed by his Church superiors. One day the Danite Chief came to me and said that I must take two more Danites whom he named and watch the house of a widow woman named Clawson. I was informed that a man went there nearly every night about ten o'clock, and left about daylight. I was to station myself and my men near the house, and when the man came out knock him down and mutilate him; it would not be inquired into if we killed him. It was my duty to report unusual orders that I received from my superiors to the Prophet, Joseph Smith, or in his absence, Hyrum. I went to the house of the Prophet to report, but he was not at home. I then called for Hyrum, and he gave me an interview. I told him the orders I had received from the Chief, and asked him if I should obey or not. He said to me: "Brother Lee, you have acted wisely in listening to the voice of the Spirit. It was the influence of God's Spirit that sent you here. You would have been guilty of a great crime if you had obeyed your Chief's orders." Hyrum then told me that the man I was ordered to attack had been sealed to Mrs. Clawson, and their marriage was a most holy one; that it was in accordance with a revelation which the Prophet had recently received direct from God. He explained to me fully the doctrines of polygamy, wherein it was permitted, and why it was right. I was greatly interested in the doctrine. It accorded exactly with my views of the Scripture, and I at once accepted and believed in the doctrine as taught by the revelations received by Joseph the Prophet. As a matter of course I did not carry out the orders of the Chief. I had him instructed in his duty, and Mrs. Clawson's husband was never bothered by the Danites. A few months after, I was sealed to my second wife. I was sealed to her by Brigham, then one of the twelve. In less than one year after I first learned the will of God concerning marriage among the Saints, as made known by Him in a revelation to Joseph, I was the husband of nine wives. I took my wives in the following order: First, Agathe Ann Woolsey; second, Nancy Berry; third, Louisa Free; fourth, Sarah C. Williams; fifth, old Mrs. Woolsey (she was the mother of Agathe Ann and Rachel A. - I married her for her soul's sake, for her salvation in the eternal state); sixth, Rachel A. Woolsey (I was sealed to her at the same time that I was to her mother); seventh, Andora Woolsey (a sister of Rachel); eighth, Polly Ann Workman; ninth, Martha Berry; tenth, Delithea Morris. In 1847, while at Council Bluffs, Brigham sealed me to three women in one night, viz., eleventh, Nancy Armstrong (she was what we called a widow, that is, she had left her first husband in Tennessee, in order to be with the Mormon people); twelfth, Polly V. Young; thirteenth, Louisa Young (these two were sisters). Next, I was sealed to my fourteenth wife, Emeline Vaughn. In 1851 I was sealed to my fifteenth wife, Mary Lear Groves. In 1856 I was sealed to my sixteenth wife, Mary Ann Williams. In 1858 Brigham gave me my seventeenth wife, Emma Batchelder. I was sealed to her while a member of the Territorial Legislature. In 1859 I was sealed to my eighteenth wife, Teressa Morse. I was sealed to her by order of Brigham. Amasa Lyman officiated at the ceremony. The last wife I got was Ann Gordges. Brigham gave her to me, and I was sealed to her in Salt Lake by Heber C. Kimball. She was my nineteenth, but, as I was married to old Mrs. Woolsey only for her soul's sake, and she was near sixty years old when I married her, I never considered her really as a wife. After 1861 I never asked Brigham for another wife. By my eighteen real wives I have been the father of sixty-four children. Ten of my children are dead and fifty-four are living. To return to Nauvoo: The Prophet Joseph had written a letter to Martin Van Buren, wishing to know his views in regard to the grievances and wrongs of the Mormon people, and what would be his action should he be elected President. He replied that he believed their cause was just, and Congress had no right to interfere; that it was a State matter, and must be left to the Executive. The Prophet addressed another letter to Wm. H. Harrison, on the same subject. His answer was but little more satisfactory. Joseph then drew up a statement of his own, of the power and policy of the Government. A convention was called, and the Prophet nominated as a candidate for the Presidency. He set forth his views in the Nauvoo Neighbor, formerly the Wasp. He stated that if the people would elect him President it would be the salvation of the nation; otherwise, the Union would soon be severed. The two political parties would continue to influence the people until it would end in civil war, in which all nations would take part, and this nation be broken up. At this convention the elders were assigned missions to different States. I was sent to stump the State of Kentucky, with ten elders to assist me. "You had better shut up the Seventies' Hall and obey the last call of the Prophet," Brigham said to me. Things looked squally before I left, with little prospect of growing better. I left Nauvoo on the 4th of May, 1844, with greater reluctance than I had on any previous mission. It was hard enough to preach the gospel without purse or scrip; but it was as nothing compared to offering the Prophet Joseph to the people as a candidate for the highest gift of the nation. I would a thousand times rather have been shut up in jail than to have taken the trip, but I dared not refuse. About one hundred of us took the steamer Ospray for St. Louis. Our mission was understood by all the passengers on board. I was not long kept waiting before the subject was brought up. I had made up my mind to banish fear and overcome timidity. I made the people believe that I felt highly honored by my mission to electioneer for a prophet of God. It was a privilege few men enjoyed in these days. I endeavored to make myself agreeable by mixing with the passengers on the steamer. I told them that the Prophet would lead both candidates from the start. There was a large crowd on the boat, and an election was proposed. Judges and clerks were appointed and a vote taken. The Prophet received a majority of seventy-five, out of one hundred and twenty-five votes polled. This created a tremendous laugh, and we kept it up till we got to St. Louis. Here the most of us took the steamer Mermaid. The change of steamers afforded me a new field of labor. I met a brother of Gen. Atchison, one of the commanders of the militia that served against the Church at Far West. He became interested in me, and when we parted at Smithland he invited me to go home with him and preach in his neighborhood. My destination being Frankfort, I could not accept his invitation. I started for Lexington, by way of Georgetown, lecturing as I went. I finally got to the capital, put up at a hotel, and endeavored to hire the State House to speak in, but found it engaged. My funds were low, and my hotel hill was four dollars per day. After three days' trial I hired the Court House. The people said that no Mormon had ever been able to get a hearing, though several had attempted to do so. When evening came I had to light up the house and ring the bell. Elder Frost assisted me. Soon the hall was filled with juveniles, from ten to fifteen years of age. I understood the trick. The people supposed I would leave, but to their surprise I arose and said I was glad to see the young ones out in such numbers; that I knew they had good parents, or they would not be there; that if they would take seats and be quiet we would sing them our Mormon songs. Elder Frost was a charming singer. We sang two or three songs. Our juvenile hearers seemed delighted. I then knelt down and prayed. By this time the hall was crowded with grown men, and I begged them not to crowd out my little friends. I then spoke an hour and a half upon the constitutional rights of American citizens. I spoke of the character of the Southern people; how they were noted for their generous treatment of strangers; but I feared from the treatment I had received, I had missed my way in Kentucky. My sires were of Southern birth; my father was a relative of the Revolutionary Lee, of Virginia; my uncle was from Lexington, Kentucky, I had come a stranger into their midst, but I felt confident the right of speech would be extended to us, who were ministers of the gospel, dependent upon the generosity of the people for food and raiment. Nor did we preach for hire. If they wished, we would remain there and lecture, and if it met the approbation of the people they could have the gospel preached to them without money and without price. The first man that spoke up was a saddler. He said he was a poor man, but we were welcome to his house, giving the street and number. About twenty more responded in like manner, among them the most wealthy men of the county. We went home with a rich farmer, and continued our labors, having more calls than we could fill. We were sent for by a rich planter who lived about twenty miles away. I was anxious to extend our labors as much as was advisable. On our way to the planter's we found it difficult to obtain dinner. The orthodox people did not like to associate with Mormons. I finally asked them to direct me to where some infidel or gambler lived. They wanted to know what on earth I wanted of such. I replied: "To get something to eat. Infidels and gamblers are too liberal- minded to turn a stranger away from their door. The Saviour ate with publicans and sinners - for the very reason that we do, for the Scribes and Pharisees would not feed Him." They pointed us to the next house, where we were kindly received and entertained. The gentleman informed us that he belonged to no Church, but had an interest in a church, and said we were welcome to preach there. He made an appointment for us to preach. We preached, and were received with kindness. I soon began to baptize, and calls came in from every side, when one day the papers brought us the news of the assassination of the Prophet Joseph and his brother Hyrum. We returned immediately to Frankfort, as I expected the elders there, to learn what to do. We all retired to Maple Grove, on the Kentucky River, and kneeled in prayer and asked the Lord to show us whether or not these reports were true. I was the mouth-in- prayer, but received nothing definite in answer to my prayer. I told the elders to follow their own impressions, and if they wished to do so to return to Nauvoo. Each of them made his way back. I spent the evening with a Mr. Snow. He claimed to be a cousin of Brother Erastus Snow, and was favorable to us. We spent the evening talking over the reported deed. The next morning about ten o'clock my mind was drawn out in prayer. I felt as though the solemnity of eternity was resting with me. A heavenly, hallowed influence fell upon me, and continued to increase until I was electrified from head to foot. I saw a large personage enter the door and stand before me. His apparel was as white as the driven snow and his countenance as bright as the noonday sun. I felt paralyzed, and was speechless and motionless. He remained with me but a moment, then receded through the door. This bright being's influence drew me from my chair and led me south about three hundred yards, into a plot of clover and blue grass, and under a persimmon tree, which afforded a pleasant shade. I fell prostrate upon my face. While here I saw Joseph the Prophet and Hyrum the Patriarch, and the wounds by which they had been assassinated. This personage spoke to me in a soft, low voice, and said that the Prophet and Patriarch had scaled their testimony with their blood. Our mission was like that of the apostles, and our garments were clear of the blood of the nation; I should return to Nauvoo and wait until power was granted us from on High; as the mantle of priesthood fell upon the Apostle Peter, so should it rest with the twelve apostles of the Church for the present. Thus the vision closed, and I gradually returned to my native element. Rising up I looked at my watch and saw that I had been there an hour and a quarter. Returning to the house my friend Snow asked me if I was ill. I replied in the negative. He said I was very pale, and that he saw my countenance change while I sat in my chair; that when I went out of doors it was as though every drop of blood had left me, or been changed. I then told him that the reports in the papers were true, and the two Saints, the Prophet and the Patriarch, were no more. I asked him to take me to the landing; I wished to get the evening packet, as my labors were done in that country. He importuned so hard that I told him what I had seen. He saddled a horse for me and one for himself, and we started, in company with several others, for the landing. When we were about to embark on the steamer Mr. Steele, a brother of the captain, introduced me to the captain. About eight persons demanded baptism; I could not stop, but advised them to come to Nauvoo. Among them was my friend Snow. I had a cabin passage free. When I reached Nauvoo I found excitement at highest point. CHAPTER XIII - DEATH OF JOSEPH SMITH Joseph the Prophet and Hyrum, his brother, were assassinated on the 24th day of June, 1844, at Carthage, about twenty miles from Nauvoo, while under the pledged faith of Governor Ford, of Illinois. Governor Ford had promised them protection if they would stand trial and submit to the judgment of the court. By his orders the Nauvoo Grays were to guard the jail while the prisoners awaited trial. The mob was headed by Williams and Sharp, editors of the Nauvoo Signal. When they approached the jail the guard made no resistance, but fell back. Brother Stephen Markham, who had been to visit the prisoners an hour or so before they were killed, gave Joseph an Allen revolver. A part of the mob rushed upstairs, to the inner door of the prison and burst it open. Brother Richards parried the bayonets with his heavy cane. Joseph reached out his hand and fired his six shots at the crowd, and wounded several mortally. Hyrum, who was trying to brace against the door, received a shot in the face near the nose. "I am a dead man," he cried, and fell. Brother John Taylor received a shot, but fortunately it struck his watch, which saved his life. These four were in the prison. Brother Taylor, however, received another shot and fell. Joseph left the door, and sprang through the window, crying: "O Lord, my God, is there no help for the widow's son!" He fell pierced with several balls. The crowd then left the door and ran around to the windows. Brother Richards covered Brother Taylor with a straw bed. Several shots were fired at the bed, some of which cut his leg. Richards looked from the window on the scene, and several balls passed through his clothing, but he received no injury. After Joseph fell he was set up against the well-curb and shot again. A man named Boggs rolled up his sleeves, and with a knife attempted to cut off his head. At this instant a flash of light encircled the Prophet, and the man who was advancing to cut off his head fell back. They were frightened, and fled. Governor Ford was terror-stricken, as it endangered his life, he being without a guard, and at the mercy of the Mormons, had they chosen to take advantage of him while he was in Nauvoo. Governor Ford promised that he would see the murderers prosecuted. He gave the Mormons a company of troops to bring their dead friends to Nauvoo. The dead were placed in rough oak boxes and brought to the city. There were lamentation and mourning among the people. Joseph was a man dearly loved by the Saints, and blessed with direct revelation from God, and was an honorable, generous, high-minded man. The remains of the Prophet and his brother were laid in a sepulcher made of stone. The oak boards which had enclosed them were sawed in pieces and distributed among their friends, many of whom had canes made of the pieces, with locks of the hair of the Prophet set in the top of them, and those canes are kept as sacred relics to this day. But I must go back and speak of the cause of their arrest. While I was in Kentucky the printing press of Higbee & Foster was declared a nuisance, and ordered destroyed. The owners refused to comply with the decision of the City Council, and the Mayor directed that the press and type be destroyed, which was done. The owner of the grocery where the press was, employed John Eagle, a professional bully, and others to defend it. As the Danites entered, or attempted to enter, Eagle stood in the door and knocked three of them down. As the third fell the Prophet struck Eagle under the ear and brought him sprawling to the ground. He then crossed Eagle's hands and ordered them tied, saying that he could not see his men knocked down while in the line of their duty without protecting them. This raised the ire of Higbee, Foster, and others, and they got out writs for the arrest of Joseph, and laid their grievances before the Governor. Joseph, knowing the consequences of such a move, concluded to leave for the Rocky Mountains and lay out a country where the Saints would not be molested. He crossed over into Iowa with a few faithful friends. These friends begged him to return and stand his trial; saying that the Lord had always delivered him, and would again. He told them that if he returned he would be killed, but if he went away he would save his life and the Church would not be hurt; that he would look out a new country for them. The Governor had advised him to do this. Those old grannies then accused him of cowardice, and told him that Christ had said he would never leave his brethren in trouble. He then asked them if his Emma wished him to return. They answered: "Yes." Joseph then said it was all light before him, and darkness behind him, but he would return, though he felt as a sheep led to the slaughter. The following day he crossed the river into Illinois. He kissed his mother, and told her that his time had come, and that he must seal his testimony with his blood. He advised his brother Hyrum not to go with him, saying that he would be a comfort to the Church when he, the Prophet, was no more. Hyrum said: "No, my brother; I have been with you in life, and will be with you in death!" The Prophet then called Brother Dunham and had some private talk with him, and then started for the jail at Carthage. Dunham said that the Prophet requested him to take his Danites and ambush them in a grove near Carthage, and watch the movements of the crowd; but Dunham dared not go contrary to the orders of the Governor. About this time the settlements on Bear Creek and at Great Plains had a difficulty with the Gentiles, and the settlements were broken up and the settlers driven to Nauvoo. The Mormons sought redress under the law. The sheriff tried to suppress the riot by a posse, but since he could not get a posse from the Gentiles, he was obliged to summon them from the Mormons. This made him unpopular, endangered his life, and rendered him powerless. Governor Ford sought to bring to justice those who had assaulted the Prophet and Hyrum, but public opinion was against him, and the mass of the people objecting, nothing was done. Certain leaders in the horrid deed were members of the Legislature, and though the disturbance was partially quelled, still the feeling of enmity continued to exist until the final breaking up of the Church. Before proceeding further, we must learn who was to be the successor of the Prophet and lead the Church. It had been understood among the Saints that young Joseph was to succeed his father. Joseph the Prophet had bestowed that right upon him by ordination, but he was too young at that time to fill the office and discharge its solemn duties. Someone must fill the place until he had grown to more mature age. Sidney Rigdon set up his claim, he being the second counselor to the Prophet. Rigdon had a few backers. A man by the name of Strong, who had been writing for the Prophet, put up his claim to the office, by forging an appointment from Joseph. Time passed on until the whole twelve had returned from their missions, and a conference was held, at which the several claimants came forward with their demands. Sidney Rigdon was the first who appeared upon the stand. He had been rather in the background for some time previous to the death of the Prophet. He made but a weak claim. Strong did not file any. Just then Brigham arose and roared like a young lion, imitating the style and voice of Joseph the Prophet. Many of the brethren declared that they saw the mantle of Joseph fall upon him. I myself saw and heard a strong resemblance to the Prophet in him, and felt that he was the man to lead us until Joseph's legal successor should grow up to manhood. As soon as Brigham got the reins of government in his hands he swore that he would never suffer an officer to serve a writ on or arrest him, as they had Joseph; that he would send them the dark and gloomy road over which no traveler ever returned. He wished me to remove near to him, as I was one of the Danites assigned to guard him. I had a good brick house and lot, all in fine order, on Warsaw street. He told me to let him have my property on Warsaw street and he would buy me a house on the flat, nearer his own. I did so, and he bought out Brother Frost, and sent him on a mission to Kentucky, where I had been laboring. He had a nice little frame house. I moved into it and had it finished on the inside and made comfortable. Brigham at that time was living in a log house, but was preparing to build a brick house. I renewed my labors on the Hall of the Seventies, and finished it in grand style. It was then dedicated, and the different quorums had picnic parties in it, beginning with the first quorum, consisting of seventy-seven men to each quorum. Brigham said this hall would be a building creditable to London. He called upon me to organize the young men into quorums of Seventy, and keep the records for them. He appointed me General Clerk and Recorder of the Seventies, and through me were to be issued the licenses of the quorums. This was to be a compensation for my services. Joseph Young was the senior president over all the quorums. My burdens increased daily. I was offered the position of senior president, I to select my six counselors and my Quorum of Seventy, but I declined, as I did not want the responsibility. I held then all the offices I could fill. Having finished the hall, I was offered, or rather given a mission, to build Joseph Young, the head president of the Seventies, a neat brick dwelling. Calling upon the Seventies to assist me, I soon mustered what help was necessary, and made brick enough to build me a large dwelling house. Including my other buildings, it was ninety feet front, two and a half stories, high, with a good cellar. By the middle of July, 1845, I had both houses, the one for Joseph Young and the one for myself, finished, ready for painting. During the winter of 1844-5 a man by the name of Stanley took up a school, teaching the use of the broadsword. At the expiration of his term I opened three schools, of fifty scholars each, in the same exercise. I gave thirteen lessons in each school, receiving two dollars from each scholar. This made me six hundred dollars. I received twenty-five cents for each license that I issued. With these means I purchased paints and oils to finish my dwelling house. I became popular among the Saints, and many of them donated labor and materials for my dwelling house. I had a handsome enclosure, with fine orchard, well of water, house finished and grained from top to bottom, and everything in finest order. I was young, strong, and athletic. I could drive ahead and work all day and stand guard half the night, through all kinds of weather. My pay for doing the latter was the trust reposed in me. To guard the President and leading men of the Church was considered a mighty thing, and would not have been exchanged by those holding that office for ten dollars a night. It was considered that this would qualify ones performing the duty for any position of honor or worth. In 1845 I was present when two young men named Hodges were tried for murdering an old man and his wife. The Hodges said that Brigham had sent them to rob the old people of their money, of which they were supposed to have a large amount. When they went to the house they found the inmates ready for them, and one of them was wounded. Thinking then that they would be detected, they killed the old people. One of the party became alarmed and reported on the two Hodges boys. Their older brother, Erwin Hodges, said that Brigham had gotten his brothers into this scrape, and must get them out of it; that if he did not do so his (Brigham's) blood would atone for it. That evening, as Erwin was returning home, a little after dark, he was met by two Danites who had been waiting for him to come along. After some little conversation, as Erwin was turning he was struck on the head with a club, and then stabbed four times over the heart. The Danites left, supposing him to be dead. He was, however, only stunned, and the bleeding revived him. He crawled about one hundred and fifty yards, and fell near Brigham's gate. He called for water, and for Brigham to lay his hands upon him. Some persons asked him who had done the deed. He replied that they were his friends, and expired without finishing the sentence. A neighbor came running to my house, knowing that Brigham was there, as he often came there to keep away from suspicious persons. I started home with Brigham, and while on the way remarked that it was a shocking affair. He replied that it was not worse for Hodges to be killed than it would have been for him (Brigham) to have had his blood shed. This answer recalled the threat that Erwin had made during the day, at the trial of his brothers. Those men who had turned away from the Church were the most bitter enemies to Brigham, and sought every opportunity to entrap him. They tried to ensnare him, and find an occasion to arrest him with a warrant. This caused Brigham to lie hidden as much as possible. In the meantime his Destroying Angels were diligently on the watch, and every suspicious man was closely tracked up, and no strategy neglected to find out his business. If they suspected that any man wanted to serve a writ on Brigham they never let that man escape. Sometimes they would treat him with great kindness, and in that way decoy him to some out-of-the-way place, and there "save" him, as it was called. The Danites were not only on the track of officers, but all suspected characters who might come to spy out what was going on. I knew of many men who were put out of the way. If any Danite was caught in a scrape, it was the duty of the rest to unite and swear him out. It was shown that the Gentiles had no right to administer an oath. The Danites might swear a house full of lies to save one of the brethren. Whatever the Danites were ordered to do, they were to do and ask no questions. Whether it was right or wrong mattered not to them, they were responsible only to their leaders, amenable only to God. I was one among them, into the secret of all they did; and they looked for me to speak a good word for them with Brigham, as they were ambitious to please him and obtain his blessing. The captain of the Danites never asked me to do anything he knew I was averse to doing. Under Brigham, Hosea Stout was Chief. The Danites buried a man in a lot near the Masonic Hall. They got him tight and some were joking with him while others digged his grave. They asked him to go with them into a field of corn, saying it was fully grown. They told him they had a jug of whisky cached out there. They led him to his grave, and told him if he would get down into it, hand up the jug, he should have the first drink. As he bent over to get down, Roswell Stevens struck him on the back of the head and dropped him. They tightened a cord around his neck to shut off his wind, and then covered him up and set the hill of corn back on his grave to cover any tracks that might lead to discovery. Another man they took in a boat, about two o'clock at night, for a ride. When out in the channel of the river the Danite who sat behind him struck him upon the head and stunned him. They tied a rope around his neck and a stone to the other end of the rope, and sent him to the bottom of the Mississippi. There was a man whose name I have forgotten, who was a great annoyance to the Saints at Nauvoo. He generally brought a party with him when he came to the city, and would threaten them with the law; but he always managed to get away safely. They (the Saints) finally concluded to entrust his case to Howard Egan, a Danite who was thought to be long-headed. He took a party of Destroying Angels and went to La Harp, a town near the residence of this man, and watched for an opportunity when he would pass along. They "saved" him, and buried him in a washout at night. A short time afterwards a thunder storm washed the earth away and exposed the remains. The Danites also made an attempt to kill an old man and his son over on Bear River. Ebenezer Richardson, an old tried Danite had charge of this mission. Four Danites went to the residence of the old folks. Two of them asked for lodgings and refreshments. The old gentleman told them he was not prepared to entertain them, and directed them to a neighbor who lived a mile away. They insisted upon stopping, and said they were weary and would lie down upon their blankets. The old man was suspicious of them and utterly refused to keep them. They then went away and counseled over the matter, and concluded to wait until the family were asleep, then burst in the door before they could have time to resist. The old man and his son, being sure that the Danites had come for the purpose of "saving" them, were waiting their return. Each of them had a gun. Brother Richardson and his party waited until about midnight, when they slipped carefully to the house and listened. All was still. Then Richardson and another burst in the door. As the Danites were in the act of entering the house the old man and his son fired. Richardson's arm was broken below the elbow; another Danite received a slight wound. The reception was overhot and they backed water, glad to get away. Richardson later wore a cloak to conceal his broken arm. These matters were kept a profound secret. I was in Brigham's office about this time. His brother Joseph and quite a number of the others were present, when Brigham raised his hand and said: "I swear by the eternal Heavens, and all good Mormons will do the same, that I have unsheathed my sword, and will never return it until the blood of the Prophet Joseph, and Hyrum, and those who were slain in Missouri, is avenged. This whole nation is guilty of shedding their blood, by assenting to the deed and holding its peace. Now," said he, "betray me, any who dare do so!" Everyone who passed through his endowments in the Temple was placed under the most sacred obligations to avenge the blood of the Prophet, whenever opportunity offered, and teach their children to do the same. Once I heard Mother Smith, the mother of Joseph the Prophet, plead with Brigham, with tears, not to rob young Joseph, her grandchild, of his birthright, which his father, the Prophet, bestowed upon him previous to his death. Young Joseph should have succeeded his father as the leader of the Church; it was his right in the line of the Priesthood. "I know it," replied Brigham; "don't worry or take any trouble, Mother Smith; by so doing you are only laying the knife to the throat of the child. If it be known that he is the rightful successor of his father the enemies of the Priesthood will seek his life. He is too young to lead his people now, but when he arrives at mature age he shall have his place. No one shall rob him of it." Brigham sought to establish himself as the leader of the Church. Many years, however, passed away before he dared assume or claim to be the rightful successor of Joseph, the Seer, Prophet, and Revelator to the Church. When the time arrived, according to Brigham's own words, for Joseph to receive his own, Joseph came, but Brigham received him not. He said that Joseph lacked the true spirit. Joseph's mother had married a Gentile lawyer, and had infused the Gentile spirit into him. Joseph denied the doctrine of celestial marriage. Brigham barred young Joseph from preaching in the Tabernacle, and raised a storm against him. He took Joseph's cousin, George A. Smith, as his first counselor. This he did as a matter of policy to prevent George A. from using his influence in favor of Joseph as the leader of the people, which he otherwise would have done. He also ordained John Smith, the son of Hyrum the Patriarch, to the office of Patriarch, and his brother, Joseph F. Smith, to the office of one of the twelve apostles, thus securing their influence, telling them also that had young Joseph been willing to act in harmony with them, the heads of the Church, he could have had his place, but that he was too much of a Gentile to lead this people. Brigham said he had hopes that David, a brother of young Joseph, when he became older, might occupy the place of his father, but Joseph never would. CHAPTER XIV - THE DOCTRINE OF SEALING In the winter of 1845 meetings were held all over the city of Nauvoo, and the spirit of Elijah was taught in the different families as a foundation to the order of celestial marriage, as well as the law of adoption. Many families entered into covenants with each other - the man to stand by his wife and the woman to cleave unto her husband, and the children to be adopted to the parents. I was one of those who entered into covenants to stand by my family, to cleave to them through time and eternity. I have kept my obligations sacred and inviolate to this day. Others refused to enter into these obligations, but separated from each other, dividing their substance, and mutually dissolving their former relations on friendly terms. Some agreed to exchange wives by virtue and authority of the holy Priesthood. One of Brigham's brothers, Lorenzo Young, now a bishop, made an exchange of wives with Brother Decker. All people are aliens to the commonwealth of Israel until adopted into the Kingdom by baptism, and their children born unto them before the baptism of the parents must be adopted to the parents, and become heirs to the Kingdom only through the law of adoption. The children that are born to parents after the baptism of the parents are legal heirs to the Kingdom. This doctrine extends further. All persons must be adopted by some of the leading men of the Church. In this, however, they have the right of choice, thus forming the links of the chain of Priesthood back to the father, Adam, and to the second coming of the Messiah. Time will not allow me to enter into the full details of this subject. The ordinance of celestial marriage was practiced by men and women who had covenanted to live together, and plural marriages are stepping-stones to celestial exaltation. Without plural marriage a man cannot attain to the fullness of the holy Priesthood and be made equal to our Saviour. Without it he can only attain to the position of the angels, who are servants and messengers to those who attain to the Godhead. These inducements cause every true believer to exert himself to attain that exalted position - both men and women. In many cases the women do the "sparking," through the assistance of the first wife. My second wife, Nancy Bean, was the daughter of a wealthy farmer who lived near Quincy, Illinois. She saw me on a mission and heard me preach at her father's house. She came to Nauvoo and stayed at my house three months, and grew in favor and was sealed to me in the winter of 1845. My third and fourth wives were sealed to me soon afterward in my own house. My third wife, Louisa, was then a young lady, gentle and beautiful, and we never had an angry word while she lived with me. She and her sister Emeline were both under promise to be sealed to me. One day Brigham saw Emeline and fell in love with her. He asked me to resign my claims in his favor, which I did, though it caused a struggle in my mind to do so, for I loved her dearly. I made known to Emeline Brigham's wish, and went to her father's house and used my influence with her to induce her to become a member of Brigham's family. The two girls did not want to separate from each other; however, they both met at my house at an appointed time, and Emeline was sealed to Brigham, and Louisa was sealed to me. Brother Amasa Lyman officiated at the ceremony. At the same time Sarah C. Williams, the girl that I baptized in Tennessee when but a child, at the house of Brother William Pace, and who later came to Nauvoo, stood up and claimed a place in my family. She is yet with me and is the mother of twelve children. She has been a kind wife, mother, and companion. By Louisa I had one son born, who died at the age of twelve. She only lived with me one year after her babe was born. She then told me that her parents were not satisfied to have a daughter sealed to the one highest in authority and the other below her. Their teasing caused us to separate, not as enemies, however. Our friendship was never broken. After we got to Salt Lake she offered to come back to me, but Brigham would not consent. Her sister became a favorite with Brigham, and remained so until he met Sister Folsom, who captivated him to such a degree that he neglected Emeline, and she died broken-hearted. Plural marriages at first were not made public; they had to be kept still. A young man did not know when he was talking to a single woman. As far as Brigham was concerned, he had no wives at his house, except his first wife, or the one that he said was his first wife. Many a night have I gone with him, arm in arm, and guarded him while he spent an hour or two with his young brides, then guarded him home, and guarded his house until one o'clock, when I was relieved. He used to meet his beloved Emeline at my house. In the spring of 1845 Rachel Andora was sealed to me - the woman who has stood by me in all my troubles. A truer woman was never born. She has been to me as true as I have been to Brigham, and always tried to make my will her pleasure. I raised her in my family from five years of age. She was a sister of my first wife. Her mother, Abigail Sheffer, was sealed to me for an eternal state. The old lady has long since passed away, and entered into endless rest and joy. But to resume the narrative of events at Nauvoo. In the year 1845 the building of the Temple was progressing. Through the summer trouble was brewing among the Saints, both in Illinois and Iowa. Many of my friends from Tennessee, and some from Kentucky, joined us during the summer and fall, as well as numbers from other places. An effort was made to complete the Nauvoo House, if possible, but finding the storm approaching too fast the work on the House was abandoned and all hands put to work on the Temple. We were anxious to complete the Temple, in order that we might receive our promised blessings in it before we commenced our pilgrimage across the plains in search of a home, we knew not where. Our time was limited, and our Gentile friends who surrounded us, and whose ire had been aroused to the highest pitch, were not likely to allow us to remain longer than the appointed space. The killing of the Prophet Joseph and Hyrum had led to other acts of violence, and many Mormons whose houses were burned and property destroyed, and who had come to Nauvoo for protection and shelter, retaliated by driving in Gentile stock from the range to subsist upon. No doubt the stock of many an innocent Gentile was driven away, and this served to brew trouble. Thus things went from bad to worse while the saints remained at Nauvoo. Much of the trouble that came upon the Church was brought down through the folly of the Saints. A company was organized called the "Whittlers." They had long knives, and when a stranger came to town they would gather around him and whittle, none of them saying a word, no matter what question was asked. They would watch any stranger, gathering close to him, until they ran him out of town. During the fall of 1845 companies were formed to make wagons for the contemplated move, as many of the Saints were poor and had neither wagons nor teams. Teams - with Gentile horses loose on the range - were more easily obtained than wagons. People traded off their lots and personal property for outfits. Many of the wagons had wooden hoops in place of tires, though iron and everything else was at the lowest price. Common labor was only twenty-five cents per day, but money was hard to get. About the 1st of December, 1845, we commenced filling up the Temple rooms for giving endowments. I assisted in putting up the stoves, curtains, and other things. It was about fifteen days before we got everything ready. I must mention that when the doctrine of baptizing for the dead was first introduced the families met together, down by the riverside, and one of their number, of the order of the Melchisedek Priesthood, officiated. They were baptized in behalf of all the dead friends they could remember, the men for men, and the women for women. But when the fount was ready in the Temple, which rested on the twelve carved oxen, they went and were baptized in it, after the same order, except that a clerk must make a record of it, and two witnesses must be present, and the name of the person baptized and for whom he or she was baptized, and the date of baptism, together with the name of the officiating elder and those of the clerk and witnesses must be entered in the record. All who are baptized must also be confirmed. Men and women alike pass through the same ceremony, and the fact is entered in the record kept for that purpose. This is done for all who have died without the knowledge of the gospel. As Jesus, while His body lay in the tomb, preached to the spirits in the spirit world the doctrine of his gospel to all who had died before hearing it since the days of Noah, so through baptism for the dead can our friends, and those who have gone before us, be made partakers of this new and last gospel sent to us, and receive its blessings and eternal reward. No person, however, is allowed the privilege of this baptismal fount, or his washings or anointings, unless he has paid his tithings and has a certificate to that effect. In many cases, also, where men require it, just debts must be settled before one is permitted to be baptized, washed, or anointed. In the Endowment a list is made out the day previous, of those who are to take their endowments. Every person is required to wash himself clean, from head to foot. Also to prepare and bring a good supply of food, of the best quality, for themselves and those who labor in the house of the Lord. About twenty-five persons are required in the different departments to attend to the washing, anointing, blessing, ordaining, and sealing. From twenty-five to fifty persons are passed through in twenty-four hours. I was among the first to receive my washings and anointings, and even received my second anointing, which made me an equal of the Priesthood, with right and authority to build up the Kingdom in all the earth and power to fill any vacancy that might occur. I have officiated in all the different branches, from the highest to the lowest. There were about forty men who attained to that rank in the Priesthood, including the twelve apostles and Brigham, and to them was intrusted the keeping of the records. I was the head clerk; Brother Richards was my assistant clerk. My office was in room number one, of Brigham's apartments. I kept a record of the sealings, anointings, marriages, and adoptions. Also, I was the second son adopted of Brigham. I should have been his first adopted son, being the first who proposed it to him, but, ever ready to give preference to those in authority, I placed Brother Rockwood's name first on the list. I had also had my children adopted to me in the Temple. Brigham had his children adopted to himself, and we were the only ones, to my knowledge, that had our children so adopted in the Temple of Nauvoo. Officers were on the alert to arrest Brigham. He often hid in the different apartments of the Temple. One day about sunset an officer, knowing that he was in the Temple, waited for him to come out. Brigham's carriage was standing at the door. Brigham threw his cloak around Brother Miller, who resembled Brigham in build and stature, and sent him to the carriage with Grant, his driver. As they got to the carnage Grant said to Miller: "Brother Young, are you ready to go?" As he spoke to him, the officer said: "Mr. Young, I have a writ for you. I want you to go with me to Carthage, twenty miles distant." "Shall I take my carriage?" Miller rejoined. "You may, if you choose, and I will pay the bill," the officer answered. Grant then drove Miller to Carthage, and the marshal took him to the hotel and supplied him with refreshments. After supper an apostate Mormon called to see him. When he beheld Miller he said to the marshal: "By heavens! you are sold this time. That is not Brigham; that is Miller." The marshal was a deal nettled, and, turning, he said to Miller: "I am much obliged to you." "You are quite welcome. I hope you will pay my bill as you agreed to do." "Why did you deceive me?" "I did not," replied Miller; "you deceived yourself. I said nothing to deceive you." "All right," replied the marshal, "I will settle your bill, and you may return in the morning, if you choose." This gave Brigham to understand that it was time for him to get away; many such tricks would not be wholesome. In the Temple I took three wives - Martha Berry, Polly Ann Workman, and Delithea Morris, and had my family sealed to me over the altar in the Temple, and six of them received their second anointings - that is, the first six wives did, but the last three there was not time to attend to. On the 10th of February, 1846, Brigham and a small company crossed the Mississippi River, on the ice, into Iowa, and formed an encampment on a stream called Sugar Creek. I crossed, with two wagons, with the first company. Brigham did this in order to elude the officers, and aimed to wait there until all who could fit themselves out should join him. Such as were in danger of being arrested were helped away first. Our Danites crossed over to guard Brigham. Those who were not liable to be arrested remained behind and sent their teams forward. I took one of Brigham's wives, Emeline, in the first of the wagons, with Louisa, her sister, as far as Rainsville. All of Brigham's wives, except the first, were taken by the brethren, as he did not at that time have the teams or the means to convey his family across the plains, but was dependent on the brethren for help, though he had used every means in his power to raise an outfit. Brigham called a council of the leading men. Among them was Brother Joseph L. Heywood and myself. Heywood was a merchant at Quincy, Illinois, doing a fair business before he joined the Mormon Church, and was considered an honorable man. When the Mormons were driven from Missouri many had occasion to bless him for his kindness to them in their hour of trouble. At the council, after some conversation upon our present move, Brigham proposed to appoint a committee of men, against whom no charges could be brought, to return to Nauvoo and attend to selling the property of the Saints, and see to fitting out the people and starting them forward. He proposed that I, with Brothers Babbitt, Heywood, and Fulmer be that committee. Brother Heywood was asked to turn over his whole stock of goods to fit out Brigham and the apostles for their journey. This to Brother Heywood was a stunner. He replied that he was indebted to honorable men in the East for the most of his goods, and that he did not dare defraud them; that he had been taught from childhood to deal honorably with all men. He was told by Brigham that he might take the money to pay his Eastern creditors from the sales of the Mormon property at Nauvoo. This Brother Heywood thought a doubtful method, as the property of the deserted city would not be very valuable. Brigham then said that this was a case of emergency, and they must have the goods; that Brother Heywood could write to his creditors and tell them that, owing to the trouble among the people, business had fallen off, and he was not able to pay them then, but would in the future. Brigham told him if he failed to raise money from the sale of city property, as soon as the Church was established he (Brigham) would raise the money for him to satisfy his creditors, and this would give him more influence than ever among the outside world. They finally persuaded Brother Heywood to turn over his goods. For my services to the leading men I never received a dollar. I have managed, however, to maintain my family in good style, to pay my tithing and live independently of help from the Church. I was called a shrewd trader, a keen financier, and had plenty. I always had money on hand. These were considered by Brigham noble traits in my character. CHAPTER XV - THE SAINTS TURN WESTWARD Only a few words in regard to the Prophet Joseph. He was tried twenty-one times for different offenses, and acquitted each time. Once when he was visiting in Peoria he was captured by four men from Missouri, who started with him in a wagon to take him to that State. Two sat beside him with cocked pistols, punching him in the side occasionally, and telling him that if he opened his mouth they would blow his brains out. He was not arrested by any process of law, but they were trying to kidnap him. Brother Markham, an old friend of Joseph, ran ahead to the town of Peoria, employed a lawyer, got out a writ of habeas corpus, and had him set at liberty. When the news reached Nauvoo the Saints were in the wildest state of excitement. The Mormon steamer was crowded with Danites, and sent full steam ahead to Peoria to rescue the Prophet. When the Danites arrived they found him at liberty. This was in 1843. The same winter Joseph organized what was called the "Council of Fifty." This was a confidential organition. A man by the name of Jackson belonged to it, though he did not belong to the Church. This Council was designated as a law-making department, but no records were kept of its doings, or if kept, were burned at the close of each meeting. Whenever anything of importance was on foot this Council was called to deliberate upon it. The Council was named the "Living Constitution." Joseph said that no legislature could enact laws that would meet every case or attain the ends of justice in all respects. As a man, Joseph tried to be a law-abiding citizen, but he had to manage those who were constantly doing something to bring trouble upon themselves. He often reproved them and some he dis- fellowshipped. But being of a forgiving disposition, when they came back to him and begged forgiveness his humane heart could not refuse them. He was often basely imposed upon. Joseph's sympathies were quick. Once I was standing with him, watching a couple of men who were crossing the river in a canoe. The river was full of ice, running swiftly. As they neared the shore the canoe upset, throwing them into the river. One of them got on a cake of ice, but the other made several attempts before he could do so. Joseph sent a runner to them with a bottle of whisky, saying: "Those poor boys must be nearly frozen." Joseph also had a sharp tongue. On one occasion, the 4th of July, 1843, at a celebration, a number of toasts had been offered when someone said: "Brother Joseph, suppose you give us a toast." Raising his glass, with water in it in the place of spirits, he said: "Here is wishing that all the mobocrats of the nineteenth century were in the middle of the sea, in a stone canoe, with an iron paddle; that a shark might swallow the canoe, and the shark be thrust into the nethermost pit of hell, the door locked, the key lost, and a blind man hunting for it." To return to our expedition across the plains. The snow lay about eight inches deep when the first company crossed the river. The plan was this: We must leave Nauvoo, whether ready or not. All covenanted to help each other, until every one was away that wanted to go. The teams and wagons sent to help others away were to return as soon as a suitable place was found at which to make a settlement, and leave the poor, or rather those who had no teams to go on with. I was unwilling to start with a part of my family, leaving the rest behind, and thought that now was the time to get them out before worse trouble commenced. I went into Brigham's tent and told him what I thought of the matter, and that I could fit up teams in a few days and bring them all away. He replied that he had been thinking of the same thing. Said he: "Go; I will give you five days in which to sell out and cross the river again, and bring me one hundred dollars in gold." My first wife was still at Nauvoo. I had the confidence of my family, as I never undertook anything that I did not carry out. I started back on foot and crossed the river on the ice. I fell in with acquaintances about La Harpe, who were in trouble over a number of wagons and teams which they had purchased in the State. The devil was to pay generally. Some of the Gentiles who had lost cattle laid it to the Mormons in Nauvoo, and were determined to take cattle from the Mormons until they got even. I had a brick house and lot on Parley street that I sold for three hundred dollars in teams. I told the purchaser that I would take seven wagons and teams, and before I went to sleep that night I had my entire outfit of teams. For my large house, costing eight thousand dollars (in Salt Lake City it would have been worth fifty thousand dollars), I was offered eight hundred dollars. My fanaticism would not allow me to take so meager a sum for it. I locked it up, selling only one stove out of it, for which I received eight yards of cloth. The building, with its twenty-seven rooms, I turned over to the committee, to be sold to help the poor away. The committee afterwards parted with the house for twelve dollars and fifty cents. One day I was sitting with my family, telling them that I ought to get five hundred dollars in some way, but the Lord had opened no way by which I could get it, and I had but five days to get out of Nauvoo. In an adjoining room was an old gentleman and his daughter who rented the room of me. They were from Pennsylvania, and the old gentleman was wealthy. The daughter stepped into her father's room, and soon returned, saying that he wished to see me. I went into his room. He gave me a seat and said: "You did me a kindness that I have not repaid. Do you remember meeting me, when coming from the Temple? I had been there with my wife and only child to get my washings and anointings. I was not admitted, because I was a stranger, and no one to vouch for me. I was returning with a heavy heart, when I met you. You returned with me and used your influence, vouched for us and procured our admittance. I obtained our endowments. I had a cancer on my breast at that time that was considered incurable. From the hour I received my endowments it has never pained me and is healing up. I am thankful I have it in my power to do you a little favor in return." So saying, he lifted the lid of a box and counted out five hundred dollars in gold coin, saying that if it would help me I was welcome to it. I offered him a team, but he said he had money enough to buy his outfit and support him while he lived, and that he felt grateful for an opportunity of returning my favor. This was to me an unexpected blessing from an honest heart. I wept with joyful gratitude; I had the means that I desired in my hands. The next morning I received my teams and wagons. All had to be fitted up for the journey. My family went to work making tents and articles needful for the journey. I sent my wagons to the Mormon wagonshop and told the men to work night and day, and put them in order within three days, and I would give them fifty dollars in gold, which was five dollars for a day and night's work, quite a difference from fifty cents, the usual price. They went to work in earnest, and as fast as a wagon was rolled out finished I had it loaded. In the meantime Brother Babbitt was urging me to cross the river, as there was an officer in town looking for me. On the third day I started one of my ox teams across the river on the ice, and came near losing the whole outfit, by its breaking through. I crossed no more teams that way. I got a large wood boat, with twenty-five men to help me, and cut through the ice across the river, so that the boat could be towed over. On the fourth day I had all of my effects at the riverside. The day before, when I crossed the team that broke through the ice, I met the officer, to whom I was unknown, at the riverside looking for me. He purposed to arrest me on the charge of having more wives than one. I told him I had seen Mr. Lee crossing the river the day before, and that one of his oxen broke through; I added that it was a pity Mr. Lee had not broken through also. I stepped into a saloon with the officer and we took a drink together. I then went with him into the wagonshop, and, stepping ahead of him and tipping the wink to the men there, said: "Have any of you seen Mr. Lee to-day? Here is an officer looking for him." They replied that he had crossed the river the day before. This satisfied the officer, and he went away. I bought oils and paints for my wagons, and five gallons of whisky with which to treat the boys who had helped me over the river. As we left the river a heavy storm came up. It was so dark I could see nothing. I had four mule teams, and let them follow the road. We halted about a mile beyond the town of Montrose, and a man who lived there, named Hickenlooper, took us in and attended to the animals. I went to sleep and did not wake until ten o'clock the next morning. This man had all the supplies we needed, - flour, bacon, etc., - and I purchased my store of supplies from him. I learned that the company had moved on, and was camped at a place called Richardson Point, forty-five miles from Montrose. Before reaching the encampment I was met by Brigham, H. C. Kimball, and Dr. William Richards in their carriages, who bade me welcome. After we reached camp a council was held, and I reported my success, and gave ah account of my mission. When I had finished Brigham asked me if I had brought him the hundred dollars. I replied that I had, and handed it to him. He counted it, and then said: "What shall I do with it?" "Feed and help the poor," I replied. Brigham then prophesied, saying I should be blessed, and means come unto me from an unexpected source; that in time of need friends would be sent to my assistance. The roads were in bad condition, and we lay quiet a few days, during which time I painted and numbered my wagons. Myself, Geo. S. Clark, Levi Stewart, and another man were appointed hunters, as there was much game in the country we had to pass through - turkey, deer, and some elk. From here we traveled to the Raccoon Fork of Grand River, about seventy-five miles. At the three forks of the Grand River we came to a halt. In fact, the rain had made the country impassable, and our provisions were running short. Here we found some wild hogs, and the men killed several. Brigham said they were some of our hogs that had become scattered when we were driven out of Missouri. This was license for us to kill anything we could find. While we lay here two men came to our camp, named Allen Miller and Mr. Clancy. They were traders to the Potowatomie Indians. Allen Miller later married one of my wives. They informed me that we could get everything we needed fifty miles from there, near Grand River. We unloaded seventeen wagons and selected such articles as we could spare. I was appointed Commissary, to do the purchasing for the companies. This was in April, 1846. We started with the seventeen wagons, and drove to Miller's and made that place headquarters, as he had provisions in abundance. The grass was like a meadow. I had some horses and harness to exchange for oxen and cows. When we had turned out our stock for the day at Miller's Mr. Clancy invited me home with him. On entering his house I found his partner, Patrick Dorsey, an Irishman, sick. Mr. Dorsey had been tormented with a pain in his eyes, insomuch that he had rested neither day nor night, and was losing his sight. I asked him if he was a Catholic. He answered that he was. I knew their faith, as I was raised a Catholic and once believed in their doctrines. I asked him if he wished me to pray for him. He inquired if I was a minister, to which I replied that I was. "Do pray with me, for I am in great distress," he then said. With that I laid my hands upon his head, and asked the Father, in the name of the Son, and by virtue of the holy Priesthood in me vested, to stay his sufferings and heal him. The pain left him instantly. He took his hat and walked with me to Miller's house. They were astonished to see him without pain, and asked him what I had done for him. He answered: "I was in distress; a stranger laid hands upon my head and prayed and made me whole; but who he is, or whence he came, I know not. But this I know, that I was almost blind, and now I see; I was sick, but am well." This occurrence created an excitement in the settlement, and nothing would do but I must preach the next evening. During the day I made several trades. Evening came, and I preached at my friend Miller's. When I had closed my sermon they made me up a purse of five dollars, and offered to load one of our wagons with provisions. We remained about a week and did finely in trading. On Sunday a large attendance, for a new country, turned out to hear me preach. I was weary and did not feel like preaching. However, I talked about an hour and a half. At the close of the service they made up ten dollars for me, and Mr. Scott, a wealthy farmer, said that if I would drive my wagons to his establishment he would fill them with flour, bacon, and potatoes. I had the use of my friend Miller's store to warehouse our traps, as I had more than we could take away. The people were anxious for me to remain and take up a farm, make my home with them, and preach and build up a church. I told them I was bound for the Rocky Mountains. As for Mr. Dorsey, he offered me all he had, and wanted to know what to do to be saved. He gave me a history of his life. He told me that he led a company of men from Carroll County, Missouri, when we were driven from the State. I reflected a little, and gave him a list of city property at Nauvoo that I would turn over to him at one-fourth its value for what property he would turn out to me. He said he had twelve yoke of oxen and twenty-five cows, besides other stock; four bee stands, three wagons, six to eight hundred dollars' worth of bacon, flour, meal, soap, powder, lead, blankets, thirty rifles, guns, knives, tobacco, calicos, spades, hoes, plows, and harrows; also twelve feather beds, and all of his improvements. He said he only wanted his carriage and a span of black horses to take himself, wife, and partner to Nauvoo. And all the above property he would turn over to me, and I might give him deeds to property in Nauvoo. Brigham commenced making a settlement at the place where he was camped. He called the place Garden Grove. We returned to camp, laden with all that our teams could haul, besides the three wagons I had from Dorsey. There was a deal that we could not move away. I took a forty-gallon cask of honey and a quantity of whisky and brandy from Dorsey. The bee stands, improvements, and farming utensils I turned over for the use of what settlers remained behind at Garden Grove. I also made arrangements for the labor needed by the company that was left, so that they might be planting crops and raising supplies while building houses to live in. All the borrowed teams were returned to Nauvoo to bring others forward, while those who had teams of their own pushed on and made another settlement called Pisgah, and then went forward to Council Bluffs - afterwards called Kanesville, in honor of Col. Thomas L. Kane. From this point I took a cargo of traps, consisting of feather beds, fine counterpanes, quilts, and such goods, and went down to Missouri, with a number of wagons, to obtain supplies, together with beef cattle and cows. During my absence a call was made on the Mormons for five hundred men to go to Mexico and defend the American flag. Col. Ethan Allen and Thos. L. Kane began to raise the required number of men. An express was sent to Pisgah and Garden Grove asking them to furnish their number. The ranks were nearly full before I reached camp. Upon my arrival Dr. Richards said to me: "I am glad you have returned. We want you for one of the captains." "All right," I answered. Brigham called me and said he could not spare me; that there were men enough to fill the bill without me. The battalion was filled, and Col. Allen, a United States officer, marched with them to Fort Leavenworth, Kansas. From Council Bluffs I returned to Missouri, to buy a drove of cattle for Brigham, Dr. Richards, and others, they having received money from England. I loaded twenty wagons with provisions and articles for trade and exchange. I exchanged horses for oxen, as the latter were low and the former high in price. About the middle of August I returned with over five hundred head of cattle. While I was gone the camp moved across the Missouri River, to a place called Cutler's Park. The cattle swam the river, but the provision train was still on the Iowa side. Grant and some of Brigham's men, teamsters and waiters, crossed back for a couple of loads of provisions for Brigham. Without saying a word to me they took from my train their supply of provisions. When I heard of it I was ruffled, as this train was in my charge and I was responsible for it. I went to Grant, who seemed to be the leader, and told him he had not acted the gentleman in interfering with what did not belong to him. We had warm words, and had not others interfered would have come to blows. He justified himself by saying that Brigham sent him. I told him I did not care who sent him - there was a right way and a wrong way of doing things. The feeling grew bitter between us, and he accused me of doing wrongful acts in my office. Finally Brigham called us together in the presence of the twelve apostles, and we made our statements. My accusers said what they had to say, and then I replied. When Brigham had heard our statements he scolded my accusers sharply, and approved of what I had done. He then said that we must not have ill-feeling, and directed us to shake hands and be friends. I was the first that arose to comply. We shook hands; still, though we agreed to drop the matter, the old spirit lingered, even after we had crossed the plains. CHAPTER XVI - LEE GOES TO SANTA FE We got into camp the next day. After striking camp I noticed that a tire was gone from one of the wagons. A few days afterwards the mother of my first wife went down to a stream near by and caught a number of fine fish; on her way back to the camp she found the missing tire. It had rolled nearly three hundred yards from the road, and was lying where it stopped. The people began cutting hay and stacking it, so as to be prepared for feeding our stock during the winter. One night, in the latter part of September, I dreamed that Lieut. James Pace, of Company E, Mormon Battalion, then on its way to New Mexico, stood at my tent door, and said Col. Allen, commanding the Mormon battalion, was dead. I saw him plainly in my dream; after he gave the information he started back to his camp, and later a man, who always kept his back towards me, went from our encampment with him. I saw him and his companion, and all they did on their way back to Santa Fe, their dangers from the Indians, and all that took place. From first to last in my vision the comrade of Pace kept his back my way. Pace's companion, as affairs turned out, was myself. The next evening I went, as was usual, with Brigham and Dr. Willard Richardson, the Church historian, to attend a Council at Heber C Kimball's camp. After the meeting was over and we were going back to our tents I said to Brigham: "We will find Lieut. Pace at my tent when we get there." "How do you know that?" said he. I then told him my dream, and we walked on. When we got in sight of the tent there stood Lieut. James Pace, just as I had seen him in my dream. This did not surprise me, for I knew he would come. Brigham said: "What on earth has brought you back?" He replied: "Col. Allen is dead. The battalion is without a commander, and I have returned by order of the officers to report to you, and ask you who shall now lead us." "Why did you not elect one of your captains?" said Brigham. "The officers prefer to let Col. Smith, of the United States army, lead us, if you will consent to it. But some of our men object, so I came for orders from you." The matter was taken under advisement by Brigham until next morning. In the morning he came to me in my tent and said: "John, how would you like to go back with Brother Pace and get the remittances of the soldiers?" I said: "My family is large, I have no houses for them; they are without provisions, and I have no means to shelter them from the winter storms. I have not hay cut to feed my stock through the winter. I must attend to keeping my stock in order or I will have nothing left to take me and my family over the plains next spring. But," said I, "there is no one more willing to sacrifice himself and his own interests for the benefit of the Church than I am." Brigham waited and heard me through; then he said: "Thus sayeth the Lord. You shall go, my son. Prosperity shall attend you during your absence, and you shall return in safety; not a hair of your head shall be hurt." "It is enough to know your will; I will go. But who will take care of my family in my absence?" "I will see to your family, and attend to all you are interested in during your absence," said Brigham. At that, I was satisfied, and proceeded to carry out Brigham's will. I had cut considerable hay in company with the brethren, but as it had to be divided, I felt sure I would not have much to my share, especially after I had divided with the lazy poor. I never went much on this copartnership system of labor. There are always a number who will not work, and yet they are always present when there is a division to be made of the proceeds of the labor. Joseph the Prophet classed the poor into three divisions. He said: "There are three kinds of poor. The Lord's poor, the devil's poor, and the poor devils." I never objected to share with the Lord's poor, but when it came to dividing with the devil's poor and the poor devils, it was more than I desired; it took away the profits. My outfit for the intended journey to Santa Fe consisted of a snug light wagon, a span of good mules, a spyglass, and such guns and traps as a man needs on the plains. I also took Dr. Willard's dog with me to watch while I was asleep. I was ordered to keep my business secret from everyone, for fear of being robbed on my return home. I was not allowed to even tell my wives where I was going, or how long I would be gone. I went to St. Joseph, Missouri, and put up at John Green's, and stayed while fitting out for the trip. While there I met Luke Johnson, one of the witnesses to the Book of Mormon. I had a curiosity to talk with him concerning the same. We took a walk on the river bank. I asked him if the statement he had signed as to seeing the angel and the plates was true, and whether he did see the plates from which the Book of Mormon was printed or translated. He declared it to be true. I then said: "How is it you have left the Church? If the angel appeared to you, and you saw the plates, how can you live out of the Church? I understand that you were one of the twelve apostles at the first organization of the Church?" "I was of the twelve," said he; "I have not denied the truth of the Book of Mormon. I and several others were overtaken in a fault at Kirtland, Ohio - Wm. Smith, Oliver Cowdrey, one or two others, and myself. We were brought up for the offense before the Church authorities. Sidney Rigdon and Wm. Smith were excused, and the matter hushed up. But Cowdrey and myself were proceeded against and our choice given us between making a public confession or being dropped from the Church. I refused to make the public confession unless Rigdon and Smith did the same. The authorities said that that would not do, for Rigdon was counselor to the Prophet, and Wm. Smith the brother of the Prophet, and also one of the twelve; but that if Cowdrey and I confessed, it would be a cloak for the other two. I considered this unjust and unfair. I left the Church for that reason. But I have reflected much since that time, and have come to the conclusion that each man is accountable for his own sins; also that the course I have been pursuing injures me alone, and I intend to visit the Saints and again ask to be admitted into the Church. Rigdon has gone to destruction, and Wm. Smith is not much better off to-day than I am." This conversation was a comfort to me. We went to Fort Leavenworth, where we learned that Col. Smith had taken command of the battalion and marched away with it. Lieut. Pace got another good horse here, and what oats and provisions we needed. We then struck out after the command. We overtook the battalion on the Arkansas River about fifty miles below Bent's Fort. Our brethren were rejoiced to see us. Many had grievances to relate, and all had much to tell and inquire about. That morning they had buried one of the battalion named Phelps. The men said his death was caused by arsenic which the doctor had forced him to take. They claimed that Colonel Smith was a tyrant - that he was not the man that Col. Allen had been. The command was on the march when we came up with it. There was a fifty-mile desert before us, and little water on the route. Col. Allen had allowed the men to pray with and for each other when sick and had not compelled them to take medicine when they did not want it. But Col. Smith deprived them of their religious rights and made them obey the doctor's orders at all times. The doctor examined the sick every morning and made them take medicine. When they refused to take it they were compelled to walk; if unable to walk and keep up with the others they were tied to the wagons like animals. The doctor was called "Death"; he was known to all by that name. While traveling along, Capt. Hunt, of Company A, introduced Col. Smith to me. I invited them to ride in my wagon. They got in, and I soon brought up the subject of the treatment of the troops adopted by Col. Allen, and spoke of its good influence over them. I said the men loved Col. Allen, and would have died for him, because he respected their religious rights. I said they were volunteers, and not regular troops; that they were not used to military discipline, and felt that they were oppressed. They had lost confidence in their officers. I referred to the ill- treatment of the men, and talked freely. Capt. Hunt got angry and jumped from the wagon. He said that I talked like an insane man rather than a man of sense. The Colonel said that he was willing to give up the command to the choice of the battalion. I said he had better keep it until we arrived at Santa Fe, but for his own sake to ease up on the boys. That evening Capt. Hunt sent a delegation to inform me that I was inciting the command to mutiny, and must stop or he would have me under arrest. I asked where he was going to find his men to put me under guard - that he could not locate them in that command, and if he doubted my word he had better try. The Captain knew I was right, and the matter ended. I told the Colonel I would encourage the men to obedience until we reached Santa Fe. The troops were better treated after that. On the march water was scarce; I saw a man offer sixteen dollars for a coffeepot of water on the desert. I walked most of the time, and let the sick ride in my wagon. When we reached the Spanish settlements we got water, pepper, onions, corn, sheep, goats, and other articles of food. We reached Santa Fe in the midst of a snow storm. All the Mormons were pleased to find that honest Missourian, Col. Doniphan, in command at that place. He had a humane nature. The sick and disabled men of the battalion were sent to a Spanish town called Taos, under charge of Capt. Brant, for care and rest. Soon after reaching Santa Fe Col. Philip St. John Cook took command of the battalion. The soldiers were paid off, and Howard Egan, who had accompanied me, was given one-half the checks and money donated by the soldiers for Brigham and Heber C. Kimball, and the remainder was given to me to carry back to winter quarters. I remained in camp ten days to recruit my mules, because I could not purchase any there. The army had taken everything. Lieut. Gully desired to return with me, and it was necessary to obtain permission for him to resign before he could do so. I went to the commander, stated the situation to him, and asked that Lieut. Gully be permitted to resign. The commander granted my request. The Lieutenant had been acting Commissary of Subsistence, and had to make up his papers before he could start. I waited until he was ready to go with me. I also took Russell Stevens with me, as he had been discharged on account of ill health. While thus waiting I was troubled with Egan, for he got drunk every day, and I feared he would be robbed. I had Stevens watch him most of the time. By closely guarding him I kept him and the money safe. Col. Doniphan said I should have a guard to protect us through the Indian country, but animals could not be procured. I took the necessary trouble and got as good a team as I could to start back with. With the consent of the commander I bought a large mule, which after much trouble was able to work with one of my own. While we were in camp at Santa Fe the doctor was robbed. His trunk was stolen, carried out of camp, and broken open. Two gold watches and some money were taken from it. Two mules were also stolen the same night. I knew nothing of this, nor who did it, until long afterwards. After we had started for home, Stevens suddenly brought in the mules. He brought them to camp and said they were his. Stevens and Egan robbed the doctor, but they never acknowledged it to me. About the 11th of October, 1846, we started for home over a wilderness twelve hundred miles wide, every foot of it infested with Indians. We camped in the mountains at Gold Springs, where little particles of gold can be seen on the bottom of the streams. Egan and Stevens did not join us until we were fifty miles from Santa Fe. They had the doctor's mules and a Spanish horse with them when they came up. When we had traveled ninety miles I discovered that my mules were failing. The little flesh that was on them was soft and would not last, for we had not fed them any grain. It is difficult to recruit mules on the desert grass, for it is very short generally, and the immense herds of buffalo ranging over the country keep the grass short. At the last Spanish town we passed through I sent Egan to buy a span of mules. That night Egan and Stevens came to camp with two miserable little beasts. I said: "What on earth have you brought those poor brutes for?" "We cabbaged them; it was the best we could do," said Egan. Then I told him that I was on a mission of duty, and trusted in God, and I would not permit him to bring stolen animals to the camp. I sent him back with the mules at once. "My trust is in God, and not in the devil. We shall go on, while you take back the mules, and leave them where you got them." At Moro Station, on the Las Animas, the last camp we would find until we reached the eastern edge of the plains, we found a large, fat mule that belonged to the Government. Lieut. Gully gave the station keeper, a young man, a receipt for the mule, and we took it with us, as we were, in one sense, in Government employ. We were carrying a mail, and on general business for the Government. This was a fine, gentle mule. I called her Friendship. When the other animals grew weak I fastened the doubletree to the axle, and thus Friendship alone hauled the wagon fully three hundred miles. At the Cimmaron Springs we met a company of traders from St. Louis, with a train of thirty-eight wagons. One of their wagons was loaded with pitch-pine wood for cooking purposes. It was raining, and a regular plains storm was coming on. These storms are sometimes tremendously destructive. A train had been overtaken at this same place the year before, and nearly all of the animals perished. I counted one hundred and ninety skeletons of mules that had died in that storm. Many of the men also died. The storm took place ten days earlier in the season than did the one which then threatened us. We were invited to his camp by the captain; the others went, but I stayed in my wagon to write up an account of the trip, which I was obliged to keep by order of Brigham. Capt. Smith came to my wagon and gave me a drink of fine brandy. He invited us to take supper and breakfast with him, which we did. He asked me if I was not afraid to travel with so small a company, and said the Indians were on the warpath, committing depredations all along the road; that he had a large train, yet did not consider himself safe. I answered: "My trust is in God, not in numbers." This led to a conversation on religious subjects. When I told him who I was, and stated my belief to him, he was much interested in the Mormon doctrine. At supper he gave us everything to eat that could be desired. The Captain put up a large tent over my wagon to protect it from the storm and wind. The next morning the storm was over and we made an early start. The Captain gave me a cheese, a sack of butter crackers, sardines, and many other matters which were of value to us on our journey over the plains. He also gave me his name, age, and place of residence in St. Louis, writing it in a little blank book which he presented me. He then gave me five dollars in gold, shook hands, and said: "Remember me in coming days," and we parted. At the Cimmaron crossing of the Arkansas River we met several companies of Missouri troops. They informed us that Capt. Mann, with three companies, had been attacked by a body of Southern Pawnee and Cheyenne Indians; that the troops were defeated and lost seven killed, with a number wounded; that three of the men had come for help; that Capt. Mann had lost all of his animals except the three that the messengers escaped with; that the men only had a small supply of ammunition, and shot it all away before they retreated. Reinforcements had gone to their assistance and would bring in the command. They insisted that we stop with them, saying it was madness to attempt to go on. I told them that my trust was in God, my business urgent, and we could not stop. We went forward twelve miles, when we met the troops bringing in the wounded and the remnant of the men who had been engaged with Capt. Mann in the late Indian fight; they also insisted that we return with them. They said there were eight hundred mounted Indians not more than two miles back, following up the rearguard, and that we would be massacred unless we returned with them. I admit that the prospect looked dark. Still I felt impressed to push on. Along this river, while it runs in nearly a level country and with no timber within a hundred miles, there are many washes and gullies that sometimes run out perhaps a mile from the river. Often these washes, which are quite deep, caused the road to twist round them, thus forcing one to travel a couple of miles to gain two hundred yards in distance. It was near one of these washes that we met the last of the troops. We stopped at the point where the road turned back to the river. My comrades were in doubt what to do. I felt that the danger was great. While debating the matter in my mind, my dream that I had the night when I saw Lieut. Pace at my tent door came fresh before me. I saw the whole situation. While studying upon this matter I heard a voice - an audible voice - say: "John, leave the road and follow me," The voice appeared to be about twenty feet in front of me, and the same distance from the earth. I was startled, for no human being was there who could have spoken thus to me. I said to Lieut. Gully: "Did you hear that voice?" "No," said he. "What shall we do?" I asked. "You are intrusted with this mission; follow your impressions and all will be right," he said. From that moment I felt an invisible power which led me out upon the plains, away from roads or trails. We went about half a mile, when we came to a low basin, which entirely hid us from the road. This basin contained about one acre of ground, and was covered with good grass. I felt impelled to stop there, and did so. It was then about 1 o'clock, p. m. Soon after halting we saw a cloud of dust made by a large herd of buffaloes running from the river where they had gone for water and had been frightened by Indians. We did not see the Indians, for we were protected by our position. We stayed there and let our animals eat grass for about one hour and a half. We then drove on, following my invisible guide, in an easterly direction, over a country entirely strange to me. We traveled until after dark, when we came to a wash which my spirit guide directed me to follow to the river. I did so, and came to the very spot where the Indians had attacked Capt. Mann that morning. Fragments of the train lay scattered over the plain. Our mules were frightened at the smell of the blood. We watered our animals, and filled our canteens. The night was still and the least noise echoed and re-echoed through the river canyons, until it made the place more than fearful for people in our situation. We traveled until near midnight, when we turned out our animals, tied the dog to the wagon tongue, to give us a guard, and then lay down and slept until daylight. We never camped near watering places, nor near the trail. Our reasons for camping away from water, and at least half a mile from the trail, were to avoid the Indians. We never had a fire at night. The next day we found a fat young mule, with all its harness on. It had been frightened during the battle and broken way from the command. It was fully forty miles from the battleground. I was in need of fresh animals, for mine were nearly worn out. The finding of this mule gave me renewed confidence in God, and strengthened my belief that He was leading us. The next day we moved in the same direction. The heavy rains had made the grass good. Buffalo were constantly in sight. We followed our course three days, when we struck the trail at a stream called Walnut Creek. Here we found an Indian encampment; the Indians were on a buffalo hunt. We crossed the creek and camped, concluding to cook our supper and let our animals eat and rest. It was no use trying to escape from the Indians; they had seen us and could capture us if they wished to do so. I felt that the best plan was to appear easy and without fear. Soon after camping, a band of over fifty warriors surrounded us. I offered to shake hands, but they refused. I offered them pins and needles and some calico that I had purchased to trade with the Spaniards. They took my proffered gifts and dashed them on the ground. I began to feel that, although we had been delivered from former dangers, our time had come. I remarked to Lieut. Gully, who was a true and faithful man: "Pray in your heart to God, and ask Him to turn away the ire of these people. They have been abused by white men and soldiers. They think we are of that class, and only friendly because we are in their power; if they knew who we are, and that we have been sent to preach the gospel to them, and teach them its truths through the Book of Mormon, they would die sooner than see us hurt." An elderly Indian turned to a noble young buck. They talked some time, and would occasionally point to me. Then they dismounted and came nearer us. The old man raised his voice and talked in a loud tone and rapid manner to his men for five or ten minutes. The young buck then spoke to me in English, much to our surprise. He said: "Young man, this is my father. He is Hard Robe, the war chief of the Osage Indians. I have been educated in the East. We came here with the intention of scalping you all. This tribe has been abused by what my father calls the palefaces, though he wishes to be friendly with them. When a small part of this nation comes in contact with a larger force of palefaces, they are shot and abused; but when the Indians have the advantage, the palefaces want to be friends. We thought you were of that class, but now my father is satisfied you are good men. I have read the Book of Mormon to him and to our tribe. I got the book from a preacher who was in the Cherokee Nation. My father wishes me to say to you that you shall not be hurt. If you need dried buffalo meat you can have all you want. Do not be afraid, we will not harm you, but you must remain here until morning, otherwise you might fall in with some of my father's braves, who, not knowing who you are, would attack you. If you stay until morning I shall go with you until you are out of danger." To this I replied that we must go on; that we had letters from the Mormon Battalion to their friends at home, and must go at once. The young man told the chief what I said. The chief replied through the young warrior: "If you cannot stay, I will send word to the other chiefs not to hurt you. They may not see you, as they are away from the trail, but I will send runners to tell them to let you pass in peace." We thanked him, and I told him I was raised among the Delawares and Cherokees; that when a child I used to play with them before they were removed to this country, and was still their friend. The chief then asked if we wanted any dried meat. I told him no, that I preferred fresh meat. I saw a buffalo near by, and asked them to kill it, and bring me some of the meat. One of the Indians rode for the buffalo at full speed of his pony. The well- trained beast stopped when near the buffalo, and the Indian shot it down; then he jumped from his saddle and cut out a piece of the hump, and returned with it before we were ready to start. I gave the Indians what trinkets we had and started on again. It was now after sunset. Here was another manifestation of Almighty God. I felt so grateful for our deliverance that I could not restrain my tears of gratitude. I care not what people may call me. I know there is a just God, and a Rewarder of those who diligently seek Him. I know that my Redeemer liveth and I shall see Him for myself and not for another. Though the day of my execution be now at hand - four days only are given me to continue this story of my life - my trust is in that Arm that cannot be broken. Though men may err, and cruelly betray each other unto death, nevertheless the hope of my calling in Christ Jesus, my Lord, is the same with me. I shall rest in peace. However, I must not destroy the thread of my narrative. I must continue, to the end that my story live when I am no more. The next day two Indians came to us, but they could not talk English, and we could not speak their tongue, so we had no conversation. I am certain from the actions of the two Indians that the old chief had kept his word with us and notified his tribe to let us go in safety. On reaching the Pawnee Fork, a tributary of the Arkansas, we found Capt. Bullard's train of thirty wagons. They lay by all day searching for eight mules that had been stampeded by the Indians, although picketed and closely guarded. The company could not find a trace of them. The men were a rough, boisterous set, and, while our animals were weary, I concluded that it was best to go further before camping. It was raining, but that made traveling better, for the country was sandy. We camped that night at Ash Creek. We now felt that we were over the worst of our dangers, but we still had enough of trials before us to keep the expedition from becoming a pleasure trip. Next morning our riding animals were unable to travel. They refused to go on. I went to God in prayer and laid our case before Him, and asked that He open up the path for our deliverance. That night I dreamed that I was exceedingly hungry and had little to eat, when several ears of large, solid corn were handed me by an angel, who said: "This will meet your needs until you are where there is plenty." The ears of corn were of different colors; one ear was jet black, but perfectly sound; one was red, and one was yellow. I was much pleased with the corn and felt there was not much danger of suffering now. The next morning our animals still looked bad; only two of our riding animals could raise a trot. Lieut. Gully said that unless God soon sent us some fresh animals we would have to give up. "We will not give up," said I. "God has protected us thus far and we will trust in Him - in the eleventh hour of our trouble He will aid us. We will find help to-day." "I hope so," said he. "Have you been dreaming again?" Thereupon I related my dream about the corn, and said that I thought the ears of corn meant mules. After prayer (we always kneeled in prayer, night and morning) we started on our way. The mules could hardly travel. We had gone about six miles when we saw fresh tracks made by shod animals, that appeared to be dragging long ropes and pins. The tracks were following the trail and going in the same direction that we were traveling. We had a long down grade before us. The plain was dotted here and there with herds of buffalo. I halted and with my spyglass took a careful survey of the country. My efforts were rewarded by the sight of mules feeding among the buffalo. We went on until we arrived as close to them as we could go without leaving the trail. We called a halt, turned our mules loose, then spread out the oilcloth that I used to feed the mules on, and scattered a little of the grain we had left on the cloth. The strange mules saw it, and came running to get a feed of grain. We got hold of the ropes that were on the necks of four of the mules and tied them together. There was a black mare mule that was quite shy, but I finally caught the rope that was on her neck. The mule at that came at me with her ears turned back and mouth open. She caught me by the arm and bit me severely, then turned and ran away. Lieut. Gully said: "Let her go, she will kill some of us." "No, we will not let her go," said I. Again I caught her, and she made for me again, but I caught the rope near the end where it was fastened to an iron pin, and struck her a blow with the pin, which knocked her down. I then placed my knee on her neck, and caught her by the nose with my hands. I held her in this way until a bridle was put on her, after which we were able to manage her easily. I hitched this wild mule to the wagon by the side of Friendship. We now had fresh riding animals, and turned our jaded ones loose, and drove them before us. At Kane Creek we lost the mule that I got from the soldiers in Santa Fe. It drank more of the alkali water than was good for it; we left it on the plains and went our way. We saw so many fresh Indian signs that we knew we had no time to stay and doctor sick mules. A few nights later I saw a large body of Indians among the cedars on a mountain, not far off, but our lucky star was guiding us, for soon we met three hundred soldiers, with whom we camped that night. The force was so strong that the Indians did not attack us. Next day we met soldiers frequently, and every few hours thereafter we encountered troops until we reached Fort Leavenworth. It was storming hard when we got to St. Joseph, Missouri. We put up at a hotel, but before our animals were in a stable Eagan was gone. I could not find him that night, albeit we searched for him diligently. I was afraid he would be robbed; but he happened to meet honest men, as drunkards will, who put him in bed, and kept him and his money in safety until morning. After leaving St. Joseph, where we had purchased a lot of supplies, we started for winter quarters; we had to go through six feet of snow the whole distance. We reached our friends. I had two hundred dollars, of which the soldiers had made me a present. I took three of the mules we had found on the way, and divided the others between my companions. We reached winter quarters, now called Florence, on the 15th day of December, 1846. The snow was deep, and my family, all living in tents, were in a suffering condition. But I must report to Brigham, then attend to my family. My family received me as they always did, with open arms and thankful hearts. CHAPTER XVII - LEE IS TREATED BADLY BY THE BRETHREN With me I had brought home about all that my team could haul of supplies, clothing, and groceries, which soon made my family comfortable. I had met Brigham and shaken hands with him, but had not made my report or delivered the money to him. The next morning Brigham called to see me, and notified me that the Council would meet at nine o'clock at Dr. Richards', and for me to be there and make my report. He appeared ashamed of the manner in which my family had been treated. "Brother Brigham, how does this compare with your promises to me, when I trusted all to you?" I said. "Brother John," Brigham replied, "I am ashamed of the conduct of this people. Do not blame me, Brother John, for I have done the best I could." Then putting his hand on my shoulder, he said: "Don't feel bad about it. You will live through, and the day will come when we can look back and see what we have endured for the Kingdom of Heaven's sake. Lord bless you, Brother John." Allow me to jump from 1847 to 1877, just thirty years. I have remained faithful to the end. I was adopted by Brigham, and was to seek his interests here, and in return he was to seek my salvation; I, being an heir of his family, was to share his blessings in common with his other heirs. True to my pledges, I have done his bidding. I have let him direct my energies in all things. And the time has come for me to receive my reward. An offering must be made; I must hew the wood and build the altar; then, as did Abraham of old with his son Isaac, I must be laid upon the altar as a sacrifice. I must meet my fate without murmuring or complaining; I must submit, true to the end. If I endure firm to the end, I will receive the martyr's crown. After my return, my first duty was to build comfortable houses for my family. Soon afterwards I was sent to St. Joseph to cash the checks and purchase goods to supply the wants of the people. I was directed to purchase a lot of salt and potatoes from a Frenchman at Trading Point. I did so, and bought three hundred dollars' worth on credit, and sent it back to the settlement. I had to borrow the money from Mrs. Armstrong to pay the three hundred dollars. But she was afterwards sealed to me, and it was then all in the family. I never asked Brigham for it, and he never offered to pay it. On that trip to St. Joseph I bought fifteen hundred dollars' worth of goods, such as were needed at the settlement. I advanced seven hundred dollars of my own money; the remainder was from the money sent home by the Mormon Battalion. I took the goods back and we opened a store at winter quarters. Brother Rockwood acted as chief clerk and salesman. We sold the goods at a great advance. What cost us seven cents in St. Joseph we sold at sixty- five cents. Everything was sold at a similar profit. I kept the stock up during the winter and did a good business. One drawback was this: many of the families of the men who were in the Mormon Battalion had no money, and we were obliged to let them have goods on credit. I had to stand the loss myself, for few of the men ever paid a dollar due me when they returned. Andrew Little was in the battalion, and at the request of Brigham I let his family have two hundred and fifty-eight dollars' worth of goods. Brigham said I should have my money when Little returned, but I never got any of it. Little was also an adopted son of Brigham, and did about as he pleased. James Pace, Thomas Woolsey, and a few others of the soldiers paid me when they returned for what I had advanced their families, but the majority never paid. When I returned from Santa Fe I found David Young, his wife, and two daughters lying sick and helpless - really in want. I took care of them and supplied them with food and such articles as they required until the death of the father, mother, and one son, which took place in a short time - a few months after my return home. I had baptized this family in Putnam County, Tennessee, and felt an interest in them. The two girls were sealed to me while we stayed at winter quarters, and became members of my family. They are both living. By them I have had three sons and three daughters. They were sealed to me in 1847. I was also sealed to Nancy Armstrong the same evening that I took the Young girls to wife. A few evenings afterwards I was sealed to Emeline Woolsey. She was my thirteenth wife. Nancy Armstrong's maiden name was Gibbons. She was the wife of a wealthy merchant by the name of Armstrong, who owned a large establishment in Louisville, and another in Carlisle, Kentucky, at which places he did business as wholesale and retail dealer in dry goods. I became acquainted with the family at Carlisle, while preaching there. The people of Carlisle were bitter enemies of the Mormon Church, and a mob threatened to tar and feather me one night, when Armstrong took me home with him and protected me. He was not a believer in any religion, but I always considered him a high- minded, honorable man. I afterwards often stopped at the house. His wife and sister Sarah were believers in the Mormon faith, but as Mr. Armstrong was not, I advised his wife not to become a member of the Church, and refused to baptize her until her husband would consent to it. Elder Smoot afterwards baptized Sarah Gibbons and Nancy Armstrong. Brother Smoot had taken his wife with him on the mission, and she laid the plan to get Sarah to go to Nauvoo. A wagon was sent to take Sarah Gibbons' goods to Nauvoo, and in it Mrs. Armstrong sent her valuable clothing and jewelry, amounting to more than two thousand dollars. She intended to join the Saints at the first chance. Within a few months after Sarah had gone Mrs. Armstrong got the consent of her husband to pay a visit to her sister and the Church at Nauvoo; he fitted her up in fine style, sending two serving maids to wait on her. Soon after she left home the friends of Armstrong advised him to stop his slaves at St. Louis, if he wanted to keep them, for his wife would never return to him. Armstrong stopped the slaves, and his wife went on to Nauvoo, where she stayed until the Saints left that place after the death of the Prophet. Elder Smoot had planned to get Mrs. Armstrong to Nauvoo, so he could be sealed to her and get her property. Sarah Gibbons was sealed to Elder Smoot, but Mrs. Armstrong would not consent to take him as her husband; but she lived in the family until she got disgusted with Smoot's treatment of her sister. She loaned him nearly all her money and he never paid it back; he wanted the rest, but she refused to let him have it; he then declined to take her with him across the plains. She told her griefs to my wife Rachel, and Rachel brought about the marriage between her and myself. Mrs. Armstrong told Rachel that I was the first man on earth to bring the gospel to her, and she had always had a great regard for me, but I appeared to treat her coldly. Rachel told her that I always spoke kindly of her, and the reason I had not been more friendly was because I thought she wanted to become a member of Brother Smoot's family; that she had heard me speak of her in terms of praise many times. Finally she came to my house and I asked her, in the presence of my wives, to become a member of my family. My wives advised me to be sealed to her, and, as the matter was agreeable all round, I was. Brigham sealed her and the Young girls to me. She was a true, affectionate woman. My whole family respected her. She was forty-eight years of age when she was sealed to me, and remained a true wife until her death. In matters of this kind I tried to act from principle and not from passion. Yet I do not pretend to say that all such acts wore directed by principle, for I know they were not. I am not blind to my own faults. I have been a proud man, and in my younger days I thought I was perfection. In those days, too, I expected perfection in all women. I know now that I was foolish in looking for that in anybody. I have, for slight offenses, turned away good-meaning young women who had been sealed to me; refused to hear their excuses, and sent them away heartbroken. In this I did wrong. I have regretted the same in sorrow many years. Two of the young women so used still keep warm hearts for me, notwithstanding my conduct toward them. They were young and in the prime of life when I sent them from me. They have since married again, and are the mothers of families. They frequently send letters to comfort me in my troubles and afflictions, but their kind remembrances serve only to add to my self-reproach for my cruel treatment of them in past years. I banished them from me for lesser offenses than I myself had been guilty of. Should my story ever fall into the hands of Emeline Woolsey or Polly Ann Workman, I wish them to know that, with my last breath, I asked God to pardon me for the wrong I did them, when I drove them from me - poor young girls as they were. Brigham built a gristmill during the winter, and ground meal for the people, charging a toll for all that the mill ground. In the spring I was ordered to go out and preach, and raise thirty-three wagons with the mules and harness to draw them. I succeeded in getting thirty of the teams. Brigham told me to go again, that he had asked for thirty-three teams, not for thirty. I went again, and preached so that I soon had the other teams. I then turned the whole outfit over to Brigham, so he could send his pioneers to look up a new home for the Saints. I offered to go with the company, but Brigham said: "I cannot spare you; I can spare others better than you." Brigham directed me to take my family and a company and go and raise corn for the people. He said: "I want you to take a company, with your family, and go up the river and open up a farm, and raise grain and vegetables to feed the needy and the soldiers' families. We cannot depend on hauling our substance from Missouri, to feed the many that we have on our hands. I want so much grain raised that all will be supplied next winter, for we must feed our animals grain if we wish to cross the plains next spring. There is an old military fort about eighteen miles above here, where the land was once farmed, and that land is in good condition for farming now. We will leave Father Morley in charge of the various settlements. Brother Heber C. Kimball will send some of his boys and make another farm this side of there." Then turning to Father Morley, he said: "I want John to take charge of the farming interests and the settlement at my place, and you must counsel and advise with him from time to time. I want you and all the brethren to understand that the land nearest the settlement is to be divided between John and his wives, for they are workers. The others are to go further for their land." At this I said that such an arrangement would not give satisfaction to the people; there were several of his adopted sons already jealous of me, and I feared the consequences, and preferred to have the land divided more equally. "Who is jealous of you?" he asked. Then I named several persons to him. In reply he said, naming a man, that he would work all day under the shade of a tree. Another could work all day in a half-bushel. Then he said: "Such men will do but little; let them go to some outside place for their land. I want those who will work to have the best land. Let each family have an acre near the settlement for a garden and truck patch. And now, Father Morley, I want you to see that John and his family have all the cleared land they can tend, for I know they will raise a good crop, and when it is raised we can all share with him. I want a company to follow Brother John, about the 1st of May, when the grass is good, made up of men that can fit themselves out comfortably. My brother, John Young, will lead them, and Jedde Grant will be their captain." Then he turned to me and said: "Brother John, I want you to fit my brother John out. If he needs oxen, let him have them, and I will pay them back; see that he gets a good outfit. When he leaves here Father Morley will take charge of the Church. I want the brethren to do as Brother John tells them; he carries a good in- fluence wherever he goes; no evil reports follow him from his field of labor; all respect him, and that is evidence to me that he carries himself straight." Now, I settled up my business at the winter quarters. Brigham was indebted to the firm two hundred and eighty-five dollars; he had not the money to settle the account, and he was just starting to look out a resting place for the Saints. His first adopted son, Brother Rockwood, our salesman, could not spare a dollar, so the loss of that money fell on me. I told Brigham he was welcome to the two hundred and eighty-five dollars. Before he left for the new land of promise he said to me: "My son John, what shall I do for you?" "Select me an inheritance when you find the resting-place," said I. "I will remember you. May Heaven bless you. I bless you. Be a good boy. Keep an account of how each man under your charge occupies his time, while I am gone." Brigham then said I was to have half the improvements that were made, and half the crop that was raised by the company I fitted out with teams, seeds, and provisions. The pioneer company started April 1st, 1847. We moved to our new location, and called it Summer Quarters. We threw up a fort to protect us from the Indians, as they were troublesome. We then laid out our land. I found that if I obeyed orders it would require all the cleared land for my family, so I set off three acres to each family - there were thirty-seven families - for gardens, and took the balance. Although I had given each family three times as much land, for a garden and truck patch, as Brigham ordered, the people found a great deal of fault with me. Mrs. Armstrong had some money left, and she told me to take it and send for supplies and seed corn. I did take it, and sent four teams to Missouri for corn and provisions, and then set all hands at work building the fort and putting the land in order for the crop. About the beginning of May thirty-eight warriors of the Oto tribe came to our camp. They were in full paint, and on the warpath. They came in on the yell, and at full speed. It was just daylight; I was laying the foundation of a house when they came to me. I threw logs against them as if I did not see them, but most of the brethren kept out of sight. The Indians began to build a fire in my garden, and one raised his gun to shoot one of my oxen which the boys were driving up. The majority of the Indians formed a half circle, holding their bows fully strung, and commenced a war dance. We had been told not to shoot Indians, but to take sticks and whale them when they commenced any depredations. As the Indian took the leather casing from his gun so that he could shoot, I rushed them with a heavy club, with the intention of knocking down as many as I could. I could speak their language some, and I told them I would kill them all if they shot my ox. They saw that I meant what I said. Then the two chiefs held out their hands, and yelled to the warrior not to shoot. He lowered his gun and returned to the crowd, but he was very angry. The other Indians seemed amazed, and stood as if paralyzed. Old man Knight followed me with a club, and stood by me all the time. Joseph Busby said: "Hold on, Brother Lee, they outnumber us." "For all that," said I, "there are not Indians enough in their nation to make me stand by and see them shoot down my oxen before my eyes." Busby then ran into the house to load my gun, but he was so frightened he could not get the powder in it, and my wife Rachel loaded it for him. I looked around to see how things were, and saw seven of my wives standing with guns in their hands, ready to shoot if I was attacked. I succeeded in driving the Indians from the settlement. Some time after the Indians had gone away an old chief returned and brought an ax that he said one of his bucks had stolen. I gave him a little ammunition and bread, and he left me as a friend. My firm stand saved the settlement at that time and secured it from molestation in the future. The Indians never bothered us at Summer Quarters again. In the fall they made us a friendly visit, and called me a Sioux. Near our settlement there was an abundance of wild game - deer, turkey, prairie chickens, ducks, geese, brant, and squirrels - which gave us much of our food during our stay. We worked diligently and raised a great crop of corn and vegetables. We built comfortable houses, and made the floors and roofs of basswood, which was plenty near by, and worked easily. In July the people were all sick. The fever and ague were fairly a contagion. Other diseases were not uncommon. In August and September seventeen of our people died. During these months we had hardly a sufficient number of well people to attend to the sick. The most of my family were very sick. My little son, Heber John, the child of my first wife, Agathe Ann, died; also David Young, Sr., the father of my two wives, Polly and Louisa; also their brother, David Young, Jr. I lay at the point of death for some time. I was in a trance nearly one hour and a half. While in this condition my wives Rachel and Nancy stood over me like guardian angels, and prayed for me. My spirit left the body and I was taken into another sphere, where I saw myriads of people - many of whom I was acquainted with and had known on earth. The atmosphere that they dwelt in was pure and hallowed. Pain and sorrow were unknown. All was joy and peace. Each spirit was blest with all the pleasure its ability enabled it to comprehend and enjoy. They had full knowledge of earthly doings and also of the sphere where they were so blest. The glory of God shone upon them, the power of Heaven over-shadowed them all, and was to them a shield from temptations and dangers. I was anxious to remain, but the spirits told me I must return to the body and remain in it until my appointed time for death - that my work on earth was not yet finished. I obeyed, but did so with reluctance, and once more entered the body, then apparently lifeless upon the bed of sickness. After taking possession of the body again I lay some time in deep thought, contemplating the majesty of God's works. I then spoke to my faithful nurses, and told them of what I had done, heard, and witnessed. I recovered from my sickness, but my life was for some time a misery to me. I longed to join that angelic host I had so lately visited in their mansions of glory and pleasure, where I knew I was to go when I escaped from this body of earthly material. This feeling of anxiety to go to my eternal rest was strengthened by the bitter, malignant actions of men who acted like demons toward me and mine. Every species of intrigue and meanness was resorted to by several of the brethren to injure and torment me. They were jealous of me and anxious to provoke me to violence. Everything that envy and hatred could suggest was tried to break up and scatter my family. Finally they reported to Father Morley that nothing but a change of rulers in the settlement would bring peace. Father Morley came, with several elders, and called a meeting, at which he heard all the parties state their grievances against me. He then told them they had brought nothing against me that reflected upon me as presiding officer; that I had acted well and for the best interest of the entire people; that all the trouble arose from the wrong acts of the people. One of the brethren, C. Kennedy, proposed a change. He wanted a High Priest to preside instead of a Seventy. I was tired of my position and consented to the change. A man by the name of Fuller was selected by Kennedy to rule over the people. Father Morley put the question to a vote of the people, and said that all who wished a change of rulers should hold up their hands. Only two hands were raised. Then he said that all who wished me to remain in charge should raise their hands, when every person present but two voted that I should still be the ruler at Summer Quarters. Father Morley called upon the two brethren who had voted for a change to get up and tell what they had against me. They could give no good reason for wanting a change. They said they had never lived by a better neighbor or kinder man than I was, but that I was too kind. I let the people run over me; and they voted for a change believing it would tend to unite the people and satisfy those who had been raising a fuss and finding fault. Father Morley told them it was wrong to vote against a good man for such reasons. He talked to the people on the principles of their religion for some time, and advised them to forsake their evil ways, for they were going in a road that led to hell. This ended my troubles for a time, but I soon found that my enemies had only let go their hold to spit on their hands and get a better one. They asked to be allowed to organize a Danite force for the protection of the settlement. This was to be entirely apart from me. I granted their request. It was next decided to build an estray pound. A meeting was called and it was agreed that each man should build fence in proportion to the amount of stock he owned, and that the public corral should be used for the estray pound. But no stock was to be put into the pound until all the fencing was done and the gates set up. I at once completed my fencing, but the grumblers had no time to work; they were too busy finding fault. The whole thing was a subterfuge, and was meant to bother me. There was no need of a pound, as our cattle were herded in daytime and corralled at night. But I submitted, for I knew I could live by their laws as well as they. One evening, as my cattle were being driven up for the night, one of the oxen broke through a brush fence and got into a patch of corn. The herdsman ran him out in a moment. Instead of holding the herder responsible for the damage, or coming to me to make a complaint and demand pay for the wrong, they took my ox out of the corral, and, contrary to the vote of the people, tied him up in Wm. Pace's private corral. I was the only man who had made his fence, as ordered by the meeting. I did not know that they had my ox tied up (for work had not been done to justify putting any stock in the pound). Next morning I sent one of my boys to yoke up my oxen; he returned and informed me that one of my oxen was missing. I soon found the ox, and demanded its release. I was told I must pay twenty dollars before I could have the ox, and pay it in money. I saw this was done to worry me, and sent word that I would pay in any kind of property I had. They refused everything but money or butter. I had neither to spare, and they well knew it. I was still weak from my recent sickness, but I walked over and had a talk with Wm. Pace and tried to reason with him, but to no purpose. I told him he ought to take pay for damage done by stock in the kind of property that the stock had injured, but no, I must pay money or butter, or lose my ox. I reflected a moment and concluded that forbearance had ceased to be a virtue; that unless I defended my rights I would soon be without anything worth protecting. I then walked into the yard, untied the ox, and told my boy to drive him home. Pace stood by the gate with a large cane, but made no resistance; in fact, he was not a bad man, but was being misled by evil company. Kennedy, Busby, Dunn, and others were a little way off. They saw me, and came running up. Kennedy was the bully of the camp, and the leader of those against me. He came up and said: "If I had been here you would not have turned that ox out. I would have switched you if you had tried it." "Kennedy," I said, "I have lost property enough without your oppressing me any more." He shoved his fist under my nose. I parried his blow, and told him that he would do well to keep at a proper distance from me. He again made a pass at me. I then threw down my hat and said: "If you attempt that again you must take what follows." He came at me the third time, and as he did so I aimed to spoil his face, but he dropped his head as I struck; the blow took effect on his eyebrow, and badly sprained my thumb. We were on a little knoll, full of stumps of small trees that had been cut down. Kennedy caught hold of me and commenced shoving me back. I knew that my strength would not last long. I did not wish to risk having a tussle among the stumps, so I backed towards the cleared ground. I fastened my left hand in his long black hair to steady myself, and as I reached the flat ground I suddenly leaped back, breaking his hold by tearing my shirt. I then jerked him forward at an angle of forty-five degrees, and planted my fist in his face; stepping back, and drawing him after me, I kept feeding him in the face with my fist, the blood spurting over me. The crowd saw their bully getting the worst of it, and ran in to help him. Brother Teeples caught me around the arms, to prevent me striking any more. My Rachel, who was standing by, called to her brother, James Woolsey, and he came and took hold of Kennedy and separated us. I was sorry that this fight took place, for I had severely punished the bully, and his face was badly bruised. This suited the people; I had shown violence, and now they could lay a charge against me that they thought would stand. I was cited to appear before the High Council, and be dealt with according to the rules of the Church, for a breach of the peace and for unchristian conduct. The whole people were not against me, only a few; but there were enough of them to keep up a constant broil. They began consecrating my property to their own use; killed my cattle, and ate them, and stole everything that was loose. They stole wheat from my graneries, had it ground, and ate it, and bragged about it. Kennedy, by the evil influences he commanded, induced my young wife, Emeline, to leave me and go to his house, and she went with his family to the winter quarters. That was the reason that I turned her away and refused to take her back. She repented, and wished to come back, but I would not receive her. Similar influences were brought to bear on all of my family, but without success. Such treatment was not calculated to bind me to such a people, whose only aim appeared to be to deprive me of every comfort and enjoyment that made life endurable. I was in great trouble; in place of friends I had found enemies. There was a struggle in my mind to decide what I should do. I looked upon those of my family that remained true and shared my persecutions, and knew that if I left the Church I could not keep or live with them; that if I left I must part with all but my first wife and her children, and to do so was worse than death. I did not know what to do. I finally appeared before the High Council to meet my accusers, who had formed a combination to destroy me. I had few friends to defend me, and they were in a measure powerless. They dared not speak their mind in my behalf. Father Morley was true to the last, although he was becoming unpopular on account of having so long supported me. Lieut. Gully was another true friend of mine; he said he would never turn against me until I had done something wrong, even if Brigham should desire him to do so. This lost him his influence in the Council. The most willful and damnable lies were brought up against me. Many things which had been said and done in moments of amusement and jocularity were remembered, as though I had said and done those things for wicked purposes. Everything that could be discovered or invented to injure me was laid to my charge. All who were against me had a full chance to talk. Brother Johnson, who was there, but not as a member of the Council, was called upon to fill a vacancy occasioned by the absence of some member. He made a speech to the Council, and showed where I had acted well; he then voted for my acquittal. Brother Cummings, who had been a member of the Council when I was first tried in the summer, and who then took my part, now thought he would make himself popular with the people, so he volunteered his evidence and bore false witness against me. This man's action was wrong and uncharitable. I had been more than a brother to him in the past; I had supplied his family with food when they would have suffered but for the help I gave them. The result of the trial was that I was ordered to confess I had been in fault; that I was alone to blame, and must ask the people to forgive me. If I refused I was to be cut off from the Church. To a man in my situation it was equivalent to death to be cut off from the Church; my wives would be taken from me, my property consecrated to the Church, and I turned adrift, broken and disgraced, and liable to suffer death at the hand of any brother Danite who wished to take my life to save my soul. I replied that in justice to myself I could not make such confession, but, if nothing else would do, I would say as the Council commended me to say - that is, I would make the confession. I was told that this would not do; that no whipping of the devil around a stump would do them; my confession must be full and unconditional. What the result would have been I cannot say, for just then a messenger returned, saying that Brigham was near at hand, on his return with the pioneers who had gone out with him to look for a resting place for the Saints. This stopped proceedings. The majority of the people rushed forth to meet Brigham. I returned home, conscious of my innocence and willing that the people should have the first show to talk to Brigham and give him their side of the case. I did this so that I might see how much he could be stuffed. The people told their story and misrepresented me in every way; they told Brigham how I had divided the land, and said that I and Father Morley both declared that he had ordered me and my family to take the cleared land. Brigham sided against me. After that there was nothing left undone by many of the people to irritate or injure me or my family. My property was stolen, my fences broken down, and everything that vile men could imagine or work up by studying deviltry was done to make life a burden to me. I had raised over seven thousand bushels of corn, and everyone had a good crop. I had a large lot filled up in the husk, and I let my cattle run to it so as to keep them fat during the winter, that I might drive them over the plains in the spring. My enemies took advantage of my position, and drove my cattle from my own corn pile and put them into the estray pound. I offered to put all the corn I had into their hands as security, until I could have a meeting called to examine into the charge. I wanted my cows at home, for we needed the milk. I had a large family, and many little children that would suffer without milk. Half the men in the settlement offered to go my security, but to no purpose. I sent Lieut. Gully to Brigham with a statement of the case, but he paid no attention to it. Gully was well acquainted with Brigham, and a fine man too. He insisted on giving Brigham the story in full, and demanded that he should go in person and see to the matter. But Brigham was immovable. Things stood this way until Emeline, one of Brigham's wives, took the matter to heart, and begged him to look into the affair. She asked him to bring her to my house, to visit her sister Louisa, then one of my wives. He came, but said little of the trouble, and soon left. Two days afterwards I wrote Brigham a kind letter, and invited him to come to my house and eat a turkey dinner with me. I sent this by Brother Stewart. He met Brigham on his way to my house and gave him my letter. I did not expect he would come to see me, but he was there. He treated me most kindly. When supper time came he said to one of my wives: "Sister, I have come for a bowl of good milk, but skim the cream off." "We have no milk," she replied. "How is that?" said he. "I thought Brother John always had milk." I then told him that the Danites had my cows in the pound. "What on earth are they doing with your cows?" he asked. Then I told him the whole story in a few words. He scarcely waited to hear me, but called to his carriage driver, Grant, and said: "Come, George, I will go and see about this matter." He soon returned, saying: "Your cows will presently be here." Brigham then asked me where my turkey was. I told him Kennedy had robbed me of all my turkeys, but perhaps I could borrow one from him. I then sent Brother Gully to ask Kennedy to loan me a couple of fat turkey's; that I had Brigham at my house and wanted them for his supper. He sent word that Brigham was welcome to all the turkeys he wanted, at his house. I then told Brigham I would go hunting and get him a nice one for dinner the next day. I went out that night with Gully and hunted some time, but the snow was a foot deep or more, and a crust had frozen, so that it was difficult hunting. At last we found a large flock of turkeys at roost in the tall Cottonwood timber. I shot two by starlight; one fell in the river, and we lost it, but the other fell dead at the roots of the tree. This was a large and fat turkey. I considered that it would do, and we returned home with it. We had been gone only a little over an hour. Brigham stayed at my house. We sat by the fire and talked until midnight. I unbosomed myself to him. I told him of my ill treatment, and asked if I had failed in any respect to perform the duties of the mission he gave me before starting with the pioneers across the plains. I told him of the great crop we had raised; that we had it in abundance to feed the poor and for every purpose; so much, in fact, that there was no sale for it. He said: "You have done well, and you shall be blessed for it." To this I replied that I hoped my blessings would be different from those I had been receiving. He replied: "Jesus has said, In this world you shall have tribulation, but in Me you shall have peace - that is, if you bear these things patiently, without murmuring." CHAPTER XVIII - THE DANITE AND HIS DUTY While my mind is running in that direction let me tell of certain of the doings of the Danites. These stories I relate will illustrate the purpose and uses of the Danite in the work of the Mormon Church, and show how the sword of Gideon was wielded in cases smaller than the affair at Mountain Meadows, still to be written down. What follows are instances of thousands of like kind. In the fall of 1859 two young men on their way to California stopped at the Santa Clara fort to recruit their jaded animals. Expecting that while doing so they might be so fortunate as to meet with a train of people going to the same place, and have company to San Bernardino, the young men stayed at the fort over two months. Hamblin, one of the Danites, assured them that they could go alone through the country with perfect safety. At the same time he had his plans laid to take their lives as soon as they started. This was by direction of the Mormon leaders. The Indians around the fort wanted to kill the men at once, but Hamblin objected, and told the Indians to wait until the men got out in the desert. At last these young men started from the fort. Hamblin told the Indians that the right time had come, and wanted the Indians to ambush themselves at a point agreed on near the desert, where the men could be safely killed. The Indians obeyed Hamblin's orders, and as the men approached the place of ambush fired upon them, killing one of the men. The other returned the fire, and shot one of Hamblin's pet Indians through the hand; this Indian's name was Queets, which means left-handed. By wounding this Indian he managed to escape, with the loss of the pack animals, provisions, and the riding animal of his partner, who lay dead upon the desert. The survivor stayed with Mr. Judd for a few days, when a company of emigrants came that way, and, departing with them, he succeeded in making his escape from the death that Hamblin still planned for him. One day, this was in 1857, an emigrant train was passing through the Mormon settlements. Hamblin, the Danite at Santa Clara, made arrangements with Nephi Johnson, who was to act as their guide, how and where to relieve this company of the large herd of stock that belonged to the train. They had a number of horses and cattle, more than five hundred head in all. Several Indian interpreters were sent ahead of the train. One of these was Ira Hatch, a Danite. They were ordered by Hamblin to prepare the Indians for a raid upon the stock. About 10 o'clock, a. m., just after the train had crossed the Muddy, and was a few miles beyond it on the desert, at the time and place settled on by Hamblin, over one hundred Indians made a dash on the train and drove off all the stock to the Muddy. The emigrants fired at the Indians, but Nephi Johnson their guide, rushed out and told them that if they valued their own lives they must not fire again, for if they did he could not protect them from the cruelty of the savages - that the Indians would return and massacre them. The acting of Johnson and the other Danites who were with him was so good that after a consultation the emigrants decided to follow his advice. The conclusion was that, as Johnson was friendly with the Indians, and could talk their language, he should go and see the Indians and try and get the stock back. The emigrants waited in the desert, and Johnson went to the Indians, or pretended to do so. After a few hours he returned, and reported that the Indians were hostile, and threatened to attack the train at once; that he was afraid he could not prevent it, and the only chance for the emigrants lay in their instant departure; that while the emigrants were gaining a place of safety he would, at the risk of his life, make an effort to keep the Indians back and pacify them. Also that he would report to Hamblin as soon as possible, and raise a force of men at the fort and get back the stock, if it could be done, and write to the company, giving an account of his success. They were to get his letter at San Bernardino, and if he recovered the stock the emigrants could send back a party to receive it and drive it to California. Under the circumstances the company adopted his plan, and he left them on the desert, with all their stock gone; but the danger was over, for the stock was what Hamblin and Johnson had been working for. Johnson returned and ordered the Indians to drive the stock to the Clara. The Indians acted like good Mormons, and obeyed orders. Hamblin gave them a few head of cattle for their services in aiding him to capture the drove. The remainder of the cattle and horses Hamblin took charge of for the benefit of the Mission. As the cattle became fat enough for beef, they were sold or butchered for the use of the settlers. Some were traded to nearby settlements for sheep and other articles. In the winter of 1857-8 John Weston, a Danite, took an Irishman who had been stopping with him as his guest on a hunt, and when he got him to the brush and timber four miles west of Cedar City he cut his throat and left the body unburied. He had received orders to kill the man, because Brother Haight considered him a spy. Near the same time Philip Klingensmith, a Danite, laid in ambush to kill Robert Keyes (now a resident of Beaver City, Utah Territory), while Keyes was irrigating his field. Klingensmith decided to kill Keyes because Keyes refused to give testimony when requested to do so by Klingensmith, who was then a bishop of the Church. When Keyes came within a few feet of his hiding place Klingensmith raised his gun and took aim at Keyes' heart; but the cap burst without exploding the powder, and Keyes escaped. After the Mountain Meadows massacre Haight reported that I was the big captain who had planned, led, and executed it; that the honor of such a deed for avenging of the blood of the Prophets would lead to honor, immortality, and eternal life in the Kingdom of God. In this way it became a settled fact that I was the leader in that affair. Year by year the story has gained ground and strength, until I am now held responsible, and am to die, to save the Church. As I have stated in other places in my writings, the people in Utah who professed the Mormon religion were at and for some time before the Mountain Meadows massacre full of wildfire and zeal, anxious to do something to build up the Kingdom of God on earth and waste the enemies of the Mormon religion. At that time it was a common thing for small bands of people on their way from California to pass through Cedar City. Many of these people were killed. When a Gentile came into a town he was looked upon with suspicion, and most of the people considered every stranger a spy from the United States army. The killing of Gentiles was a means of grace and a virtuous deed. I remember an affair that took place at the old distillery in Cedar City, just before the massacre. Three men came to Cedar City one evening; they were poor, and much worn by their long journey. They were on their way to California. The authorities believed they were dangerous men; that they were spies from Johnston's army; and ordered the Danites to devise a plan to put them out of the way decently and in order. That the will of God might be done, these men were coaxed to go to the old distillery and take a drink. They went in company with Danites John M. Higbee, John Weston, James Haslem, and Wm. C. Stewart, and another man, whose name I have forgotten. The party drank considerable, and when the emigrants got under the influence of the whisky the brethren attacked them and knocked the brains out of two with the kingbolt of a wagon. The third man was powerful and muscular; he fought valiantly for his life, but after a struggle he was overcome and killed. They were buried near Cedar City. Some time in the fall of 1857, not long after the Mountain Meadows massacre, it was decided by the authorities at Salt Lake City that Lieut. Tobin must be killed. Tobin had left a train in Salt Lake, joined the Church there, and afterwards married a daughter of Brother Charles C. Rich, one of the twelve apostles. Tobin was a smart man, and soon after his marriage he was sent to England on a mission. While preaching in England, it was reported that he had committed adultery, and he was ordered home. On his arrival in Salt Lake he was cut off from the Church, and his wife taken from him by order of Brigham. He made several efforts to get out of the Territory. Finally he joined a company and left Salt Lake, intending to go to California. After he had been gone a few days the Destroying Angels were put on his trail, with orders to kill him before they returned. Two desperate Danites were selected, who knew nothing but to obey orders: Joel White and John Willis were the Danites. They started on the trail, determined to kill Tobin when they found him. White and Willis overtook the company that Tobin was traveling with at a point near the crossing of the Magottsey. They found where he was sleeping, and, going to him as he lay on the ground rolled up in his blanket, they shot him several times. Although thinking him dead, they concluded to shoot him once more to make certain that he would not escape, so they put a pistol against his eye and fired; the ball put out his eye, but did not kill him. The Angels made their escape and returned to Salt Lake City, and reported that their orders were obeyed. Severely wounded as he was, Tobin recovered, and was, when I last heard from him, in the Union army. At Parowan, in 1855 or 1856, there was a man by the name of Robert Gillespie. He was a member of the Church, had one wife, and owned a fine property. Gillespie wanted to be sealed to his sister-in-law, but for some reason his request was denied. He had known of others obtaining wives by committing adultery and then being sealed to avoid scandal. So he tried it, and went to Apostle Smith, and again asked to be sealed to the woman. But Brother Smith refused to seal him or let him be sealed, giving as his reason for refusing, that Gillespie had exercised the rights of sealing without first obtaining orders to do so. A warrant was issued and Gillespie was arrested and placed under guard; he was also sued in the Probate Court, before James Lewis, Probate Judge, and a heavy judgment rendered against him, and all of his property was sold to pay the fine and costs. The money was put into the Church fund and Gillespie was broken up. The fate of old man Braffett, of Parowan, was a peculiar one, and, as it afterwards led me into trouble, I will give the story briefly. Old man Braffett lived at Parowan, and in the fall of 1855 a man by the name of Woodward came to Braffett's house and stopped to recruit his teams before crossing the deserts. Woodward had two wives. He had lived in Nauvoo, and while there had been architect for the Nauvoo House. While Woodward and his family were stopping with Braffett, one of his wives concluded that she would be damned if she went to live in California, - leaving the land of the Saints, - and she asked to be divorced from Woodward and sealed to Braffett. At first Braffett refused to take her, but she was a likely woman. She made love to the old man in earnest. Mrs. Braffett made a fuss about it. The authorities were informed of Braffett's transgressions, and he was arrested and taken before the Probate Judge and tried for the sin. He made a bill of sale of some of his property to me, for which I paid him before his trial. After hearing the case, the Probate Judge fined him one thousand dollars, and ordered him to be imprisoned until fine and costs were paid. Ezra Curtis, the then marshal at Parowan, took all of Braffett's property that could be found and sold it for the purpose of paying the fine; but the large amount of property which was taken was sold for a small sum, for the brethren will not bid much for property taken from one who has broken his covenants. Being unable to pay the fine, the old man was ordered to be taken to Salt Lake City, to be imprisoned in the prison there. I was selected to take him to Salt Lake. I took the old man there, and, after many days spent in working with Brigham, I succeeded in securing a pardon for him. Braffett was put to work at Salt Lake by Brigham. He dared not return home at that time. His property was gone, and he was ruined. The part I took to befriend the old man made several of the brethren at Parowan angry with me, and they swore they would have revenge against me for interfering where I was not interested. After Braffett's pardon I stayed in Salt Lake some time, and when I started home there were quite a number of people along. All the teams were heavily loaded; the roads were bad, and our teams weak. We all had to walk much of the time. After we had passed the Severe River the road was very bad. My team was the best in the whole company, and I frequently let some of the women who were in the party ride in my wagon. One evening, just about dark, I was asked by a young woman named Alexander to let her ride, as she was very tired walking. I had her get into the wagon with my wife Rachel, and she rode there until we camped for the night. I got into the wagon after dark and drove the team. We had ridden in this way an hour or so, when Rachel said she was going to ride a while in the next wagon, which was driven by son-in-law Dalton. Soon after Rachel got out of the wagon a couple of my enemies rode by. I spoke to them, and they rode on. As soon as these men reached the camp they reported that I had been taking privileges with Sister Alexander. I was told to consider myself under arrest, and that when we reached Parowan I would be tried by the Council for violating my covenants. I was surprised and grieved at the charge, for I was innocent, and the young woman was a virtuous woman. As God is soon to judge me, I declare that I never knew of her committing any sin. When we reached Parowan there was a meeting called by the Priesthood to try me. This Council was composed of the President of that Stake of Zion and his two Counselors, the High Council, and the leading men of Parowan. It was a general meeting of the authorities, Church and civil. The meeting was held in a chamber that was used for a prayer circle. It was called a circle room, because the people met there to hold prayer in a circle, which was done in this way: All the brethren would kneel in a circle around the room, near enough to each other for their arms to touch, so that the influence would be more powerful. When the meeting was called to order, all the lights were put out; and I was taken into the darkened room and placed on trial. I could not see my hand before my face. The charge was stated to me and I was ordered to confess my guilt. I told them I was innocent; that I had committed no crime - in fact, had not thought of wrong. I told the truth, just as it was. I was then ordered to stand one side. The young woman was then brought into the room, and as she came in a pistol was placed to my head and I was told to keep silent. She was questioned and threatened at length, but not all the threats they could use would induce her to tell a falsehood. She insisted that I was entirely innocent. Next her father, an old man, was introduced and questioned. He told the Council that he had diligently inquired into the matter, and believed I was innocent. Neither the young woman nor her father knew who was in the room. All they knew was that they were being examined before the secret tribunal of Utah, and that a false oath in that place would insure their death. When the evidence had been received, and the witnesses retired, the candles were again lighted. Then speeches were made by most of the men present, and every one but two spoke in favor of my conviction. Without taking a vote, the meeting adjourned, or rather left that place and went somewhere else to consult. I was left in the dark, the house locked and guards placed around the building. I was told that my fate would soon be decided, and I would then be informed. I knew so well the manner of dealing in such cases that I expected to be killed in the dark, but for some reason it was not done. Next morning some food was brought to me, but I was still kept a prisoner and refused the liberty of consulting with friends or any of my family. Late that day I looked out of the window of the chamber where I was confined, and saw a man by the name of John Steel. He was first Counselor to the President of that Stake of Zion. I called to him and asked him to secure my freedom. After stating the case to him, he promised to see what could be done for me, and went away. Through his exertions I was released. I was told to go home and hold myself subject to orders - that my case was not yet decided. I went home, but for months I expected death every day; for it is the usual course of the authorities to send an Angel after men who are charged with or suspected of having violated their covenants. Nothing further was done about the case, but it was held over me as a means of forcing me to live in accordance with the wishes of the Priesthood and to prevent me from again interfering with the Church authorities when they saw fit to destroy a man, as they destroyed old man Braffett; and it did have the effect of making me more careful. In 1854 (I think that was the year) there was a young man, a Gentile, working in Parowan. He was quiet and orderly, but was courting some of the girls. He was notified to quit, and let the girls alone, but he still kept going to see them. This was contrary to orders. No Gentile is allowed to keep company with or visit any Mormon girl or woman. The authorities decided to have the young man killed, so they called two of Bishop Dames' Destroying Angels, Barney Carter and old man Gould, and told them to take that young Gentile "over the rim of the basin." That was a term used by the Danites when they killed a person. The Destroying Angels made some excuse to induce the young man to go with them on an excursion, and when they got close to Shirts' mill, near Harmony, they killed him and left his body in the brush. The Indians found the body, and reported the facts to me soon afterwards. I was not at home that night, but Carter and Gould went to my house and stayed there all night. Rachel asked them where they had been. They told her they had been on a mission to take a young man, a Gentile, over the rim of the basin, and Carter showed her his sword, which was bloody, and said he used it to help the Gentile over the edge. Rachel knew what they meant when they spoke of sending him "over the rim of the basin." It was at that time a common thing to see Danites going out of Cedar City and Harmony, with suspected Gentiles, to send them "over the rim of the basin," and the Gentiles were always sent. This practice was supported by the people, and everything of that kind was done by orders from the Council, or by orders from some of the Priesthood. When a Danite or a Destroying Angel was placed on a man's track, that man died, certain, unless some providential act saved him, as in Tobin's case. The Mormons believe in blood atonement. It is taught by the leaders, and believed by the people, that the Priesthood are inspired and cannot give a wrong order. It is the belief of all that I ever heard talk of these things - and I have been with the Church since the dark days in Jackson County - that the authority that orders is the only responsible party and the Danite who does the killing only an instrument, and commits no wrong. In other words, if Brigham or any of his apostles, or any of the Priesthood, gives an order to a Danite, the act is the act of the one giving the order, and the Danite doing the act only an instrument of the person commanding - just as much an instrument as the knife used to cut the throat of the victim. This being the belief of all good Mormons, it is easily understood why the orders of the Priesthood are so blindly obeyed by the people. In 1857 there was an emigrant, a Gentile, who worked a number of months for Captain Jacob Huffine, at Parowan. This man wanted his pay; it was not convenient to pay him; he insisted on being paid, but not getting his wages, determined to leave. He started for the settlement at Summit, about seven miles from Parowan. The Indians were sent for and ordered to overtake and kill the man. They did so, and shot him full of arrows. The man called to the Indians and told them he was a Mormon and that they must not kill him. The Indians replied by saying: "We know you; you are no Mormon, you are a Mericat." They beat his head with rocks, and cut his throat, and then went back to Parowan and reported what they had done. Brother Lancy had formed the acquaintance of the family of Aden while on a mission to Tennessee, and was saved by Mr. Aden from a mob that threatened his death because he was a Mormon preacher. When Fancher's train reached Parowan, Brother Laney met young Aden and recognized him as the son of the man who had saved his life. Aden told him he was hungry, and that he and his comrades had been unable to purchase supplies from the Mormons ever since they left Salt Lake City. Brother Laney took young Aden to his house, gave him his supper, and let him sleep there that night. The next day Laney was accused by leading men of being unfaithful to his obligations. They said he had supported the enemies of the Church and given aid and comfort to one whose hands were still red with the blood of the Prophet. A few nights after that the Destroying Angels, doing the bidding of Bishop Dame, were ordered to kill Brother Laney to save him from his sins, he having violated his endowment oath and furnished food to a man who had been declared an outlaw by the Mormon Church. The Angels were commanded by Barney Carter, a son-in-law of Bishop Dame. The Angels called Laney out of the house, saying that Bishop Dame wished to see him. As Laney passed through the gate into the street he was struck across the back of the head with a club by Barney Carter. His skull was fractured and for many months Laney lay at the point of death, and his mind still shows the effect of the injury he then received, for his brain has never quite settled since. I have frequently talked with Laney. He is still strong in the Mormon faith, and believes that Dame had the right to have him killed. Punishment by death is the penalty for refusing to obey the orders of the Priesthood. About this time the Church was in the throes of a "reformation." One of the objects of the reformation was to place the Priesthood in possession of every secret act and crime that had been committed by a member of the Church. These secrets were obtained in this way: a meeting would be called; some Church leader would make a speech, defining the duties that the people owed the Priesthood, and instructing the people why it was necessary that the Priesthood should control the acts of the people; it was preached that to keep back any fact from the knowledge of the Priesthood was an unpardonable sin. After one or more such discourses the people were called upon by name, commanded to rise from their seats, and standing in the midst of the congregation publicly confess their sins. If the confession was not full and complete, it was made the duty of the members of the Church, or any one of them who knew that the party confessing had committed a crime which he or he had not divulged, to then make public the same. Unless the party then confessed, a charge was preferred against him or her for a violation of covenants, and either full confession and repentance immediately followed, or the sinful member was slain for the remission of sins - it being taught by the leaders, and believed by the people, that the right thing to do when a sinner did not repent and obey the Council, was to take the life of the offending party and thus save his or her everlasting soul. This was called Blood Atonement. The members who fully confessed their sins were again admitted into the Church and rebaptized, taking new covenants to obey any and all orders of the Priesthood and refuse all manner of assistance, friendship, or communication with those who failed of strict obedience to the authorities of the Church. The most deadly sin among the people was adultery, and many men were killed by the Danites for that crime. Brother Rosmos Anderson was a Danish man who had come to Utah with his family to receive the benefits arising from an association with the Latter-day Saints. He had married a widow lady somewhat older than himself; and she had a daughter who was fully grown. The girl was anxious to be sealed to her stepfather. Anderson was equally anxious to take her for a second wife, but Bishop Klingensmith had set his eye on her, and desired her for himself. At one of the meetings Anderson and his stepdaughter confessed they had committed adultery, believing that if they did so that Brigham would allow them to marry when he learned the facts. Their confession being full, they were rebaptized and received into full membership. They were then placed under covenant that if they again committed adultery Anderson should suffer death. Soon after this a charge was laid against Anderson before the Council, accusing him of adultery with his stepdaughter. This Council was composed of Bishop Klingensmith and his two counselors; it was the Bishop's Council. The Council voted that Anderson must die for violating his covenants. Bishop Klingensmith went to Anderson and told him the judgment was that he must die by having his throat cut, so that the running of his blood would atone for his sins. Anderson, being a firm believer in the doctrine of Blood Atonement and the teachings of the Mormon Church, made no protest, but asked half a day to prepare for death. His request was granted. His wife was ordered to prepare a suit of clean clothing, in which to have her husband buried, and informed that he was to be killed for his sins, she being directed to tell those who inquired after her husband that he had gone to California. Bishop Klingensmith and Danite James Haslem dug a grave in a field near Cedar City, and that night, about twelve o'clock, went to Anderson's house and told him to make ready to obey the Council. Anderson got up, dressed himself, bid his family good- by, and without remonstrance accompanied those he believed were carrying out the will of Almighty God. They went to the place where the grave was prepared, Anderson kneeling by the side of the grave and praying. Bishop Klingensmith then cut Anderson's throat and held him so that his blood ran into the grave. As soon as he was dead they dressed him in his clean clothes, threw him into the grave and buried him. They then carried his bloody clothing back to his family, and gave them to his wife to wash, when she was again instructed to say that her husband was in California. She obeyed their orders. No move of that kind was made in Cedar City unless by order of the Council or of the High Council. Anderson was killed just before the Mountain Meadows massacre. The killing of Anderson was a religious duty and a just act. It was justified by the people, for they were bound by the same covenants, and the least word of objection to thus treating the man who had broken his covenant would have brought the same fate upon the person wicked enough to raise his voice against the Church authorities. Brigham knew that I was not a man who liked to take life. I was well known as one that stood high in the confidence of Brigham, and was close-mouthed and reliable. I knew of many men being killed in Nauvoo by the Danites. It was then the rule that all the enemies of the Prophet Joseph should be killed, and I know of many a man who was quietly put out of the way by the orders of Joseph and his apostles while the Church was there. It has always been a well understood doctrine of the Church that it is right and praiseworthy to kill every person who speaks evil of the Prophet. This doctrine was strictly lived up to in Utah, until the Gentiles arrived in such numbers that it became unsafe to follow the practice; but the doctrine is believed, and no year passes without one or more of those who have spoken evil of Brigham being killed, in a secret manner. Springfield, Utah, was one of the Church hotbeds, and more men were killed there, in proportion to population, than in any other part of Utah. In that settlement it was certain death to say a word against the authorities, high or low. Brother Warren Snow was bishop of the Church at Manti, San Pete County, Utah. He had several wives, but there was a fair young woman in the town that Snow wanted for a wife. He made love to her with all his powers, went to parties where she was, visited her at her home, and proposed to make her his wife. She thanked him for the honor offered, but told him she was engaged to a young man, a member of the Church, and consequently could not marry the old priest. This was no sufficient reason to Brother Snow. He told her it was the will of God that she should marry him, and she must do so; that the young man could be got rid of - sent on a mission or dealt with in some way so as to release her from her engagement; that, in fact, a promise made to the young man was not binding when she was informed that it was contrary to the wishes of the authorities. The girl continued obstinate. The "teachers" of the town visited her and advised her to marry Bishop Snow. Her parents, under the orders of the Counselors of the Bishop, also insisted that their daughter marry the old man. She still refused. Then the authorities called on the young man and directed him to give up the girl. This he steadfastly declined to do. He was promised Church preferment, celestial rewards, and everything that could be thought of - all to no purpose. He said he would die before he would surrender his intended wife. This resistance of authority by the young people made Bishop Snow more anxious than ever to marry the girl. The young man was ordered on a mission to some distant locality. But the mission was refused. It was then determined that the rebellious young man should be forced by harsh treatment to respect the advice and orders of the Priesthood. His fate was left to Bishop Snow. It was decided to call a meeting of the people who lived true to counsel, to be held in the schoolhouse in Manti, at which the young man should be present, and dealt with according to Snow's will. The meeting was called. The young man was there, and was again requested to surrender the young woman to Snow, but he refused. The lights were then put out. An attack was made on the young man. He was tied down with his back to a bench, when Bishop Snow took a bowie knife and slashed and mutilated him. They left the young man weltering in his blood. During the night he succeeded in releasing himself from his confinement, and dragged himself to some haystacks, where he lay until the next day, when he was discovered by friends. The young man has been an idiot or quiet lunatic ever since. Bishop Snow took soon occasion to get up another meeting at the schoolhouse, so as to have the people of Manti and the young woman that he wanted to marry attend the meeting. When all had assembled the old man talked to the people about their duty to the Church, their obligation to obey counsel and the dangers of refusal; and called attention to the case of the young man. The young woman was sealed to Bishop Snow. CHAPTER XIX - THE MOUNTAIN MEADOWS My time I find is getting short. To continue as I have the story of the little details and what befell as we crossed the plains for the promised land of Utah would need more days than I have left me. I will go then direct to the story of the Mountain Meadows troubles for which I am to die, as I desire that the facts as they occurred should be known. As a duty to myself, I purpose to give a statement of all I know in that affair. I did not act alone; I had many to assist me at Mountain Meadows. Those who were connected with the massacre, and took part in the transaction, were moved by a religious duty. All were acting under the orders and by command of their Church leaders. The immediate orders for the killing of the emigrants came from those in authority at Cedar City. I and those with me moved by virtue of positive orders from Brother Haight and his associates. Before I started on my mission to the Mountain Meadows I was told by Brother Haight that his orders to me were the result of full consultation with Bishop Dame and all in authority. The massacre was decided on by the head men of the Church. To approach this subject properly I must step backward several years. After the destruction of Nauvoo, when the Mormons were driven from the State of Illinois, I shared the fate of my brethren, and partook of the hardships and trials that befell them from that day until the time of the settlement of Salt Lake City, in the then wilderness. After reaching Salt Lake I stayed but a short time, when I went to live at Cottonwood, where the mines were afterwards discovered by General Connor and his men during the late war. I was just getting fixed to live there, when I was ordered to go into the interior and aid in forming new settlements and in opening up the country. I had no wish or desire, save to know and do the will of Brigham, since I had become his adopted son. I believed that Brigham spoke by direction of the God of Heaven, and I would have suffered death rather than disobey any request of his. At the command of Brigham, I took one hundred and twenty-one men, went in a southern direction from Salt Lake City, and laid out and built up Parowan. George A. Smith was the leader and chief man in authority in that settlement. I acted under him as historian and clerk of the Iron County Mission, until January, 1851. I went with Brigham, acted as a committeeman, and located Provo, St. George, Fillmore, Parowan, and other towns, and managed the location of many of the settlements in southern Utah. In 1852 I moved to Harmony, and built up that settlement. I remained there until the Indians declared war against the whites and drove the settlers into Cedar City and Parowan, for protection, in the year 1853. I removed my then numerous family to Cedar City, where I was appointed Captain of the Danites, and commander of Cedar City. After I had commanded at Cedar City about one year I was ordered to return to Harmony and build the Harmony Fort. This order, like all other orders, came from Brigham. When I returned to Harmony and commenced building the fort, the orders were given by Brigham for the reorganization of the Danites at Cedar City. The old men were requested to resign and younger men were appointed in their places. About the 7th of September, 1857, I went to Cedar City from my home in Harmony, by order of Brother Haight. I did not know what he wanted of me, but he had ordered me to visit him, and I obeyed. If I remember correctly, it was on Sunday evening that I went there. When I got to Cedar City I met Haight on the public square of the town. Haight was then President of that Stake of Zion, and the highest man in the Mormon Priesthood, and next to Bishop Dame in southern Utah, and in the command of the Iron District. The word and command of Haight were the law in Cedar City at that time, and to disobey his orders was death; be they right or wrong, no Saint was to question them; it was obedience or death. When I met Haight I asked him what he wanted with me. He said he must have a long talk with me on private and particular business. We took blankets and went over to the old Iron Works, and lay there that night, so that we could talk in safety. After we got to the Iron Works Haight told me about the train of emigrants. He said that the emigrants were a rough and abusive set of men. That they had, while traveling through Utah, been abusive to the Mormons. That they had insulted many of the Mormon women. That the abuses heaped upon the people by the emigrants during their trip from Provo to Cedar City had been constant and shameful; that they had burned fences and destroyed growing crops; that they had poisoned the water, so that all people and stock that drank of the water became sick, and many had died from the effects of the poison. That these vile Gentiles publicly proclaimed that they had the very pistol with which the Prophet Joseph was murdered, and had threatened to kill Brigham and all of the apostles. That, when in Cedar City, they said they would hang Brigham by the neck until he was dead, before snow fell in the Territory. They also said that Johnston was coming with his army from the East, and they were going to return from California with soldiers, as soon as possible, and desolate the land and kill every Mormon man, woman, and child they could find in Utah. That they violated the ordinances of the town of Cedar, and had, by armed force, resisted the officers who tried to arrest them for violating the law. That after leaving Cedar City the emigrants camped in the company, or cooperative field just below Cedar City, and burned the fencing, leaving the crops open to the herds of stock. Also that they had given poisoned meat to the Corn Creek tribe of Indians, which had killed several of them, and that they and their Chief, Konosh, were on the trail of the emigrants, and would soon attack them. These things, and much more of like kind, Haight told me as we lay in the dark at the old Iron Works. Brother Haight said that unless something was done to prevent it the emigrants would rob every one of the outlying settlements in the south, and that the whole Mormon people were liable to be butchered by the troops the emigrants would bring back with them from California. I was then told that the Council had held a meeting that day, to consider the matter, and it had been decided by the authorities to arm the Indians, give them provisions and ammunition, and send them after the emigrants. The Indians were to give them a brush, and if they killed part or all of them, so much the better. "Brother Haight, who is your authority?" I said. "It is the will of all in authority," he replied. "The emigrants have no pass to go through the country, and they are to be killed as common enemies, for the country is at war now. No man has a right to go through this country without a written pass." We lay and talked much of the night, and during that time Haight gave me instructions as to what to do, and how to proceed in the affair. He said he had consulted with Bishop Dame, and everyone had agreed to let the Indians use up the whole train if they could. Haight then continued: "I expect you to carry out your orders." Then I knew I must obey, or die. I had no wish to disobey, for my superiors in the Church are the mouthpieces of Heaven, and it is an act of godliness to obey any and all orders given by them, without asking questions. My orders were to go home to Harmony and see Carl Shirts, my son- in-law, an Indian interpreter, and send him to the Indians in the south, to notify them that the Mormons and Indians were at war with the "Mericats" (as the Indians called all whites that were not Mormons), and bring the southern Indians up and have them join with those from the north, so their force would be sufficient to make a successful attack on the emigrants. It was agreed that Haight would send Nephi Johnson, another Indian interpreter, to stir up what other Indians he could find, so that we might have a large enough force to give the emigrants a good hush. In conclusion Haight said to me: "These are the orders that have been agreed upon by the Council, and it is in accordance with the feelings of the entire people. Some of the Indians are now on the warpath, and all of them must be sent out; all must go, so as to make the thing a success." It was then intended that the Indians should kill the emigrants, and make it an Indian massacre, and not have any whites interfere with them. No whites were to be known in the matter; it was to be done by the Indians, so that it could be laid to them, if questions were asked. We agreed upon the whole thing, how each should act, and left the Iron Works, and went to Haight's house and got breakfast. After breakfast I made ready to start, and Haight said to me: "Go, Brother Lee, and see that the instructions of those in authority are obeyed; and as you are dutiful in this, so shall your reward be in the Kingdom of God, for God will bless those who willingly obey counsel, and make all things fit for the people in these last days." At this time the Mormons were at war with the United States, and the orders to the Mormons were to kill and waste away our enemies, but lose none of our own people These emigrants were from the section of country most hostile to our people, and it was the will of every true Mormon that the enemies of the Church should be killed as fast as possible, and inasmuch as this lot had men among them that had helped kill the Prophets in the Carthage jail, the killing of them would be keeping our oaths and avenging the blood of the Prophets. I will give my talk with Brother George A. Smith. In the latter part of the month of August, 1857, about ten days before the people of Capt. Fancher, who met their doom at Mountain Meadows, arrived at that place, Gen. George A. Smith called on me at one of my homes in Washington City, Washington County, Utah Territory, and wished me to take him round by Fort Clara, via Pinto Settlements, to Hamilton Fort and Cedar City. He said: "I have been sent down here by Brigham, to instruct the brethren of the different settlements not to sell any of their grain to our enemies. And to tell them not to feed it to their animals, for it will all be needed by ourselves. I am also to instruct the brethren to prepare for a big fight, for the enemy is coming in force to attempt our destruction. But Johnston's army will not be allowed to approach our settlements from the east. God is on our side, and will fight our battles for us, and deliver our enemies into our hands. Brigham has received revelations from God, giving him the right and the power to call down the curse of God on all our enemies who attempt to invade our Territory. Our greatest danger lies in the people of California - a class of reckless miners who are strangers to God and His righteousness. They are likely to come upon us from the south and destroy the small settlements. But we will try and outwit them before we suffer much damage. The people of the United States who oppose our Church are a mob, from the President down, and as such it is impossible for their armies to prevail against the Saints who have gathered here in the mountains." Gen. Smith held high rank as a military leader. He was one of the twelve apostles of the Church of Jesus Christ of Latter-day Saints, and an inspired man. His orders were sacred commands, which it was my duty to obey, without question or hesitation. The day we left Fort Clara, then the headquarters of the Indian missionaries under the presidency of Jacob Hamblin, we stopped to noon at the Clara River. While there the Indians gathered around us in numbers, and were saucy and impudent. Their chiefs asked me where I was going and whom I had with me. I told them that he was a big captain. "Is he a Mericat captain?" "No," I said, "he is a Mormon." The Indians then demanded to know more. They wanted to have a talk. The General told me to tell the Indians that the Mormons were their friends, and that the Americans were their enemies, and the enemies of the Mormons, too; that he wanted the Indians to remain the fast friends of the Mormons, for the Mormons were all friends to the Indians; that the Americans had a large army just east of the mountains, and intended to come over the mountains into Utah and kill all the Mormons and Indians in Utah Territory; that the Indians must get ready and remain ready for war against the Americans, keep friendly with the Mormons and do what the Mormons told them to do - that this was the will of the Great Spirit; that if the Indians were true to the Mormons and helped them against their enemies, the Mormons would keep them from want and sickness and give them guns and ammunition to hunt and kill game with, and also help the Indians against their enemies when they went into war. This talk pleased the Indians, and they agreed to all that I asked them to do. I saw that Gen. Smith was nervous and fearful of the Indians, notwithstanding their promises of friendship. To relieve him of his anxiety I hitched up and started on our way as soon as I could do so without rousing the suspicions of the Indians. We had ridden along about a mile or so when Gen. Smith said: "Those are savage fellows. I think they would make it lively for an emigrant train if one should come this way." Then the General fell to a deep study for some time, when he said: "Suppose an emigrant train should come along through this southern country, making threats against our people and bragging of the part they took in killing our Prophets, what do you think the brethren would do with them? Would they be permitted to go their way, or would the brethren pitch into them and give them a good drubbing?" I reflected a few moments, and then said: "You know the brethren are now under the influence of the late reformation, and red-hot for the gospel. The brethren believe the Government wishes to destroy them. Any train of emigrants that may come through here will be attacked and destroyed. I am particularly sure they will be wiped out if they have been making threats against our people. Unless emigrants have a pass from Brigham, they will never get safely through this country." My reply pleased him, and he laughed heartily, and then said: "Do you believe the brethren would make it lively for such a train?" "Yes, sir," I replied, "I know they will, unless protected by a pass, and I wish to tell you, and you must inform Brigham, that if he wants emigrants to pass without being molested he must send orders to that effect to Bishop Dame or Brother Haight, so that they can give passes to the emigrants; their passes will insure safety, but nothing else will, except the positive orders of Brigham, as the people are bitter against the Gentiles, full of religious zeal, and anxious to avenge the blood of the Prophets." The only reply he made was to the effect that on his way down from Salt Lake he had had a long talk with Haight on the same subject, and that Haight had assured him, and given him to understand, that emigrants who came along without a pass from Brigham could not escape from the Territory. We then rode along in silence for some distance, when he again turned to me and said: "Brother Lee, I am satisfied that the brethren are under the holy influence, and I believe they will do just as you say they will with the wicked emigrants that come through the country, making threats and abusing our people." Thereupon I repeated my views to him, but at much greater length. I went into a statement of the wrongs of our people, and told him that the people were under the blaze of the reformation, full of wildfire, and that to shed the blood of those who would dare speak against the Mormon Church or its leaders would be doing the will of God, and the people would do it as cheerfully as they would any other duty. That the Apostle Paul was not more sincere than was every Mormon who lived in southern Utah. My words served to cheer up the General; he was delighted, and said: "I am glad to hear so good an account of our people. God will bless them for all they do to build up His Kingdom in the last days." On my way from Cedar City to my home in Harmony I came up with a band of Indians under Moquetas and Big Bill, two Cedar City chiefs; they were in their paint, and fully equipped for battle. They halted when I came up and said they had had a big talk with Haight, Higbee, and Klingensmith, and got orders from them to follow up the emigrants and kill them all, and take their property as a spoil. These Indians wanted me to go with them and command their forces. I told them I could not go with them that evening; that I had orders from Haight, the Big Captain, to send other Indians on the warpath to help them kill the emigrants, and must attend to that first; that I wanted them to go where the emigrants were and camp until the other Indians joined them; that I would meet them the next day and lead them. This satisfied them, but they wanted me to send my little Indian boy, Clem, with them. After some time I consented to let Clem go with them, while I returned home. When I got home I told Carl Shirts what the orders were that Haight had sent to him. Carl being naturally cowardly was not willing to go, but I told him the orders must be obeyed. He started that night, or early next morning, to stir up the Indians of the south, and lead them against the emigrants. The emigrants were then camped at Mountain Meadows. The Indians did not obey my instructions. They met, several hundred strong, at the Meadows, and attacked the emigrants Tuesday morning, just before daylight, and at the first fire killed seven and wounded sixteen of the emigrants. The latter fought bravely, and repulsed the Indians, killing many of them and breaking the knees of two chiefs, who afterwards died. The news of the battle was carried over the country by Indian runners, and the excitement was great in all the small settlements. I was notified of what had taken place early Tuesday morning, by an Indian who came to my house and gave me a full account of what had been done. The Indian said it was the wish of the Indians that I lead them, and I must go back with him to the camp. I started at once, and taking the Indian trail over the mountain I reached the camp by going twelve miles. To go round by the wagon road would have been between forty and fifty miles. When I reached the camp I found the Indians in a frenzy of excitement. They said they had been told that they could kill the emigrants without danger to themselves, but they had lost numbers of their bucks, and others were wounded, and unless they could kill all the "Mericats," as they called them, they would declare war against the Mormons and kill everyone in the settlements. I did as well as I could under the circumstances. My talk served to increase their excitement. I told them I would go south and meet their friends, and hurry them up to help them. At first the Indians would not consent, but they finally said I might go and meet their friends. I then got on my horse and left the Meadows and went south. I had traveled about sixteen miles when I met Carl Shirts with one hundred Indians and a number of Mormons from the southern settlements. They were going to the scene of conflict. How they learned of the emigrants being at the Meadows I never knew, but they did know it, and were coming armed, and determined to obey orders. Among those that I remember to have met there were Brothers Samuel Knight, Oscar Hamblin, William Young, Carl Shirts, Harrison Pearce, James Pearce, John W. Clark, William Slade, Sr., James Matthews, Dudley Leavitt, William Hawley, William Slade, Jr., George W. Adair, and John Hawley. The Mormons camped that night with me, but most of the Indians rushed on to their friends at the camp on the Meadows. I reported to the brethren what had taken place at the Meadows, but none were surprised in the least. I spent much of the night in prayer. I wrestled with God for wisdom to guide me. In the morning we agreed to go on to Mountain Meadows and camp there, and then send a messenger to Haight. We knew that the original plan had been for the Indians to do the work, and the Mormons to do nothing beyond plan for and encourage them. Now we saw the Indians could not do the work, and we were in a fix. I did not then know that a messenger had been sent to Brigham for instructions. Haight had not mentioned it to me; James Haslem, a Danite, was sent to Brigham. We went to the Meadows and camped at the springs, about half a mile from the emigrant camp. There were a larger number of Indian there - fully three hundred, and I think as many as four hundred of them. The two chiefs who had been shot were in a bad way. The Indians had killed a number of the emigrants' horses, and about sixty or seventy head of cattle were lying dead on the Meadows, which the Indians had killed for spite and revenge. Our company butchered a small beef for dinner, and after eating a hearty meal we held a council and decided to send a messenger to Brother Haight. The messenger started for Cedar City, from our camp on the Meadows, about 2 o'clock, p. m. We stayed on the field, and I tried to quiet and pacify the Indians, by telling them that I had sent to Haight, the Big Captain, for orders, and when he sent his order I would know what to do. This appeared to satisfy the Indians, for said they: "The Big Captain will send you word to kill the Mericats." Along toward evening the Indians again attacked the emigrants. This was Wednesday. I heard the report of their guns, and the screams of the women and children in the corral. I ran with Brothers William Young and John Mangum, to where the Indians were. While on the way to them they fired a volley, and three balls from their guns cut my clothing. One ball went through my hat and plowed through my hair. Another ball went through my shirt and leaded my shoulder, another cut my clothes across my bowels. I thought this was rather warm work, but I kept on until I reached the place where the Indians were in force. CHAPTER XX - THE MUSTER OF THE DANITES On Thursday, about noon, several Danites joined us from Cedar City. I cannot remember the order in which the brethren came to the Meadows, but I do recollect that at this time and in this company were Brothers Joel White, William C. Stewart, Benjamin Arthur, Alexander Wilden, Charles Hopkins, and James Tate. These men said little, but everyone seemed to know what he was there for. As our messenger had gone for further orders, we moved camp about four hundred yards further up the valley on to a hill, where we made a camp as long as we stayed there. The emigrants' wagons were corralled after the Indians made the first attack. On the day following our arrival the emigrants drew their wagons closer together and chained the wheels one to the other. While they were doing this there was no shooting going on. Their camp was about one hundred yards above and north of the spring. They generally got water from the spring at night. Thursday morning I saw two men start from the corral with buckets, and run to the spring and fill them with water, and go back again. The bullets flew around them thick and fast, but they got into their corral in safety. The Indians made a determined attack on the train on Thursday morning about daylight. At this attack the Clara Indians had one buck killed and three wounded. This so enraged them that they left for home, driving a number of cattle with them. During the day I said to Brother John Mangum: "I will cross the valley and go up on the other side, on the hills to the west of the corral, and take a look at the situation." As I was crossing the valley I was observed by the emigrants, and as soon as they saw that I was a white man they ran up a white flag in the middle of their corral or camp. They then sent two little boys from the camp to talk to me, but I could not talk to them at that time, for I did not know what orders Brother Haight would send to me, and until I had his orders I would not know how to act. I hid, to keep away from the children. They came to the place where they had last seen me and hunted all around for me, but being unable to find me they turned and went back to the camp in safety. It is false what has been told about little girls being dressed in white and sent out to me. There was nothing of the kind done. I stayed on the west side of the valley for about two hours, looking down into the emigrant camp. While I was standing on the hill looking into the corral I saw two men leave the corral and go outside to cut wood; the Indians and Mormons kept up a busy fire all the time, but the two paid no attention to danger, and stuck to their work until they had it done; then they went back to camp. The men acted so bravely that it was impossible to keep from respecting them. After staying there and looking down into the camp awhile I returned to my company. On Thursday evening Higbee, Chief of the Iron Danites, and Klingensmith, Bishop of Cedar City, came to our camp with two or three wagons and a number of Danites all well armed. I can remember the following as a portion of those who came to take part in the work of death which was so soon to follow, viz.: Brothers John M. Higbee, Chief of the Iron Danites, and also first Counselor to Brother Haight; Philip Klingensmith, Bishop of Cedar City; Ira Allen, of the High Council; Robert Wiley, of the High Council; Richard Harrison, of Pinto, also a member of the High Council; Samuel McMurdy, one of the Counselors of Klingensmith; Charles Hopkins, of the Counselors of Cedar City; Samuel Pollock; Daniel McFarland, a son-in-law of Haight; John Ure, of the City Council; George Hunter, of the City Council; Samuel Jukes; Nephi Johnson, with a number of Indians under his command; Irvin Jacobs; John Jacobs; E. Curtis, a Captain of Ten; Thomas Cartwright, of the City and High councils; William Bateman, who afterwards carried the flag of truce into the emigrant camp; Anthony Stratton; A. Loveridge; Joseph Clews; Jabez Durfey; Columbus Freeman. There were others whose name have slipped me. I know that our total force was fifty-four Danites and three hundred Indians. As soon as these gathered around the camp I demanded of Brother Higbee what orders he had brought. I then told all that had happened at the Meadows, so that every person might understand the situation. Brother Higbee reported as follows: "It is the orders that the emigrants be put out of the way. President Haight has counseled with Bishop Dame, and has orders from him to put the emigrants to death; none who is old enough to talk is to be spared." Brother Higbee then said substantially that the emigrants had come through the country as our enemies, and as the enemies of the Church of Jesus Christ of Latter-day Saints. That they had no pass from anyone in authority permitting them to leave the Territory. That none but friends were permitted to leave the Territory, and as these were our sworn enemies they must be killed. That they were nothing but a portion of Johnston's army. That if they were allowed to go on to California they would raise the war cloud in the West and bring destruction upon all the settlements in Utah. That the only safety for the people was in the utter destruction of the whole rascally lot. The Danites then in Council now knelt down in a prayer circle and prayed, invoking the Spirit of God to direct them how to act in the matter. After prayer Brother Higbee said: "Here are the orders," and handed me a paper from Haight. The paper read in substance that we were to decoy the emigrants from their position and kill all that could talk. This order was in writing. Brother Higbee handed it to me and I read it. The orders were that the emigrants should be decoyed from their stronghold, and exterminated, and no one left to tell the tale. Then the authorities could say it was done by Indians. Haight told me the next day that he got his orders from Bishop Dame. After the Council I retired and bowed in prayer before God. Brother Hopkins, a man in whom I had great confidence, came to me from the Council, saying that he believed it was right, for the brethren and the Priesthood were united in the thing. At the solicitation of Brother Hopkins I returned with him to the Council. When I got back the Council again prayed for aid. The Council formed a prayer circle, and kneeling down, so that elbow touched elbow, the Danites prayed for Divine instructions. After prayer Brother Higbee said: "I have the evidence of God's approval of our mission. It is God's will that we carry out our instructions to the letter." He then said to me: "Brother Lee, I am ordered by President Haight to inform you that you shall receive a crown of celestial glory for your faithfulness, and your eternal joy shall be complete." I was much shaken by this promise. The meeting was then addressed by me. I spoke in about this language: "Brethren, we have been sent to perform a duty. It is a duty that we owe God and our Church and people. The orders are that the emigrants must die. Our leaders speak with inspired tongues, and their words come from the God of Heaven. We have no right to question what they have commanded us to do; it is our duty to obey. On Wednesday night two of the emigrants got out of camp and started back to Cedar City for assistance to withstand the Indian attacks; they had reached Richards' Springs when they met Brothers William C. Stewart, Joel White, and Benjamin Arthur, three of our Danite brethren from Cedar City. The men stated their business to the brethren, and as their horses were drinking at the spring Brothers Stewart, feeling for the glory of God and the upbuilding of the Kingdom of God on earth, shot and killed one of the emigrants, a young man by the name of Aden. When Aden fell from his horse Brother Joel White shot and wounded the other Gentile; but he got away, and returned to his camp and reported that the Mormons were helping the Indians in all they were doing. Now the emigrants will report these facts in California if we let them go. We must kill them all, and our orders are to get them out by stratagem if no other thing can be done to put them in our power." The plan of action had been agreed upon, and it was this: The emigrants were to be decoyed from their stronghold under a promise of protection. Brother Bateman was to carry a flag of truce and demand a parley, and then I was to go and arrange the terms of surrender. I was to demand that all the children who were so young they could not talk should be put into a wagon, and the wounded were likewise to be put into another. Then the arms and ammunition of the emigrants must be put into a third; I agreeing that the Mormons would protect the emigrants from the Indians and conduct them to Cedar City in safety, where they would be safe until an opportunity came for sending them to California. It was understood that when I had made the treaty the wagons would start for Hamblin's Ranch with the arms, the wounded, and the children. The women were to march out on foot and follow the wagons in single file; the men were to follow the women, they also to march in single file. Brother Higbee was to stand with his Danites about two hundred yards from the camp, double file, open order, with about twenty feet space between the files so that the wagons could pass between them. The drivers were to whip along, and not stop. The women were not to stop, but to follow the wagons. The Danites were to halt the men for a few minutes, until the women were some distance ahead and among the cedars, where the Indians were in ambush. Then the march was to be resumed, the troops to form in single file, each Danite to walk by an emigrant, and on the right-hand side of his man, the Danite to carry his gun on his left arm, ready for instant use. The march was to continue until the wagons had passed beyond the ambush of the Indians, and the women were in their midst. Brother Higbee was then to give the order: "Do Your Duty to God!" At this the Danites were to shoot down the men; the Indians were to kill the women and larger children, and the drivers of the wagons and I were to kill the wounded and sick men that were in the wagons. Two men were to be placed on horses near by, to overtake and kill any of the emigrants that might escape the first assault. The Indians were to kill the women and large children, as we desired to make certain that no Mormon would be guilty of shedding innocent blood - if it should happen that innocent blood was in the company that were to die. Our leading men all said, however, there was no innocent blood in the whole company. The Council broke up a little after daylight on Friday morning. All the horses, except two for the men detailed to overtake those who might escape, and one for Brother McFarland to ride, so that he could carry orders from one part of the field to another, were turned out on the range. Then breakfast was eaten, and the brethren prepared for the work in hand. The Mormons were then at war with the United States, and we believed all Gentiles should be killed as a war measure, to the end that the Mormons, as God's chosen people, hold and inhabit the earth and rule and govern the globe. Soon after breakfast Brother Higbee ordered the two Indian interpreters, Carl Shirts, and Nephi Johnson to inform the Indians of the plan of operations, and place them in ambush, so that they could not be seen by the emigrants until the work of judgment should commence. This was done in order to make the emigrants believe that we had sent the Indians away. The orders were obeyed, and in five minutes not an Indian could be seen on the Meadows. They secreted themselves and lay still as logs of wood, until the order was given them to rush out and kill the women. Brother Higbee called the people to order and directed me to explain the plan to them. I did so, explaining how every person was expected to act during the whole performance. Brother Higbee then gave the order for his men to advance. They marched to the spot agreed upon, and halted there. Brother William Bateman was then selected to carry a flag of truce to the emigrants and demand their surrender; I was to go and make the treaty after someone had replied to our flag of truce. The emigrants had kept a white flag flying in their camp ever since they saw me cross the valley. Brother Bateman took a white flag and started for the emigrant camp. When he got about halfway to the corral he was met by one of the emigrants. The two talked some time, but I never knew what was said between them. Brother Bateman returned to the command and said that the emigrants would accept our terms, and surrender as we required them to do. I then started for the corral to negotiate the treaty and superintend the business. I was to make certain and get the arms and ammunition into the wagons. Also to put the children and the sick and wounded in the wagons, as agreed upon in Council. Brother Higbee said to me: "Brother Lee, we expect you to faithfully carry out the instructions that have been given you by our Council." Two Danites, Samuel McMurdy and Samuel Knight, were then ordered to take their teams and follow me into the corral to haul off the children and arms. The troops formed in two lines, as had been planned, and were standing in that way, with arms at rest, when I left them. I walked ahead of the wagons to the corral. When I reached it I met Mr. Hamilton, one of the emigrant leaders on the outside of their camp. CHAPTER XXI - THE BLOOD FEAST OF THE DANITES It was then noon, or a little after. I found the emigrants strongly fortified; their wagons were chained to each other in a circle. In the center was a rifle-pit, large enough to hold the entire company. This had served to shield them from the constant fire which had been poured into them from both sides of the valley and a rocky range that served as a breastwork for their assailants. The valley at this point is not more than five hundred yards wide, and the emigrants had their camp near the center of the valley. On the east and west there is a low range of rugged, rocky mountains; it afforded a splendid place for the protection of the Indians and Danites, leaving them in comparative safety while they fired upon the emigrants. The valley at this place runs nearly due north and south. When I entered the corral I found the emigrants engaged in burying two men of note among them, who had died but a short time before from the effect of wounds received from the Indians at the time of the first attack on Tuesday morning. They wrapped the bodies in buffalo robes, and buried them in a grave inside the corral. I was told by some of the men that seven men had been killed and seventeen wounded in the first attack made by the Indians, and that three of the wounded men had since died, making ten of their number killed during the siege. As I entered the fortifications men, women, and children gathered around me in wild consternation. Some felt that the time of their happy deliverance had come, while others, though in deep distress, and all in tears, looked upon me with doubt, distrust, and terror. I told the people they must put their arms into the wagon, so as not to arouse the animosity of the Indians. I ordered the children and wounded, some clothing, and the arms to be put into the wagons. Their guns were mostly Kentucky rifles of the muzzle-loading style. Their ammunition was about all gone - I do not think there were twenty rounds left in their whole camp. If the emigrants had had a good supply of ammunition they never would have surrendered, and I do not think we could have captured them without great loss, for they were brave men, very resolute and determined. Just as the wagons were loaded Brother McFarland came riding into the corral and said that Brother Higbee had ordered haste to be made, as he was afraid the Indians would return and renew the attack before he could get the emigrants to a place of safety. I hurried the people, and started the wagons off towards Cedar City. As we went out of the corral I ordered the wagons to turn to the left, so as to leave the Danites on the right. Brother McFarland rode before the women and led them out to the Danites, where they still stood in open order as I had left them. The women and larger children were walking ahead, as directed, the men following them. The foremost man was about fifty yards behind the last woman. The women and children were hurried on by the Danites. When the men came up they cheered the Danites. Brother Higbee then gave orders for his men to form in single file and take each his place at the right hand of an emigrant. I saw that much, then our wagons passed out of sight of the troops, over the hill. It was my duty, with the two drivers, to kill the sick and wounded who were in the wagons, and do so when we heard the guns. I was walking between the wagons; the horses were going at a fast walk, and we were fully a half mile from Brother Higbee and his men when we heard the firing. As we heard the guns I ordered a halt and we proceeded to do our part. I here pause and ask myself the question: Am I not a traitor to my people, to my friends and comrades who were with me on that holy day when the work of the Church was carried on in God's name? Heretofore I have said that the small children were put into the wagons; that was wrong, for one little child, about six months old, was carried in its father's arms. It was killed by the same bullet that entered its father's breast. It was shot through the head. I was told by Brother Haight afterwards that the child was killed by accident. I saw it lying dead when I returned to the place of judgment. When we had got out of sight, as I said before, and just as we were coming into the main road, I heard a volley of guns at the place where I knew the Danites and emigrants to be. Our teams were then going at a brisk walk. I first heard one gun; then a volley followed. Brothers McMurdy and Knight stopped their teams at once, for they were to help kill the sick and wounded who were in the wagons, and do it as soon as they heard the guns of the Danites. Brother McMurdy was in front; his wagon was mostly loaded with the arms and small children. Brothers McMurdy and Knight got out of their wagons; each one had a rifle. Brother McMurdy went up to Brother Knight's wagon, where the sick and wounded were, and raising his rifle to his shoulder, said: "O Lord, my God, receive their spirits; it is for Thy Kingdom I do this." He then shot a man who was lying with his head on another man's breast; the ball killed both men. Then I went up to the wagon to do my part of the killing. I drew my pistol and cocked it, but it went off prematurely, and shot Brother McMurdy across the thigh, my pistol ball cutting his buckskin trousers. Brother McMurdy turned to me and said: "Brother Lee, keep cool. Keep cool, there is no reason for being excited." Brother Knight then shot a man with his rifle; he shot the man in the head. He also brained a boy that was about fourteen years old. The boy came running up to our wagons, and Brother Knight struck him on the head with the butt end of his gun and crushed his skull. By this time many Indians had reached our wagons, and the rest of the sick and wounded were killed almost instantly. I saw an Indian from Cedar City, called Joe, run up to the wagon and catch a man by the hair, raise his head up and look into his face; the man shut his eyes, and Joe shot him in the head. The Indians then examined the wounded in the wagons, and all of the bodies, to see if any were alive, and any that showed signs of life was shot through the head. Just after the wounded were killed I saw a girl, some ten or eleven years old, running towards us from the place where the Danites had attacked the main body of emigrants; she was covered with blood. An Indian shot her before she got within sixty yards of us. After all were dead I ordered Brother Knight to drive one side and throw out the dead bodies. He did so, and threw them out of his wagon at a place about one hundred yards from the road, and then came back to where I was standing. I then told Brothers Knight and McMurdy to take the children that were saved alive (sixteen was the number), and drive to Hamblin's ranch. They did as I ordered them to do. Before the wagons started Nephi Johnson came up in company with the Indians that were under his command, and Carl Shirts I think came up too. I then considered Carl Shirts a coward, and afterwards made him suffer for being a coward. Several Danites joined me, but I cannot tell their names, as I have forgotten who they were. After the wagons with the children had started for Hamblin's ranch, I turned and walked back to where the brethren were. While returning to the brethren I passed the bodies of several women. In one place I saw six or seven bodies near each other; they were stripped naked. I walked along the line where the emigrants had been killed, and saw many bodies dead and naked on the field. I saw ten children; they had been killed close to each other; they were from ten to sixteen years of age. The bodies of the women and children were scattered about the ground for quite a distance. Then I came to where the men were killed. I do not know how many were killed, but I thought then that there were fifteen women, ten children, and forty men killed, but the statement of others with whom I have since talked about the massacre makes me believe there were fully one hundred and ten justified that day on the Mountain Meadows. The ten who had died in the corral, and young Aden killed by Brother Stewart at Richards' Springs, would make the total number one hundred and twenty-one. When I reached the place where the dead men lay, I was told how the orders had been obeyed. Brother Higbee said: "The boys have acted admirably; they took good aim; and all of the Gentiles but three fell at the first fire." Brother Higbee said that three or four got away some distance, but the men on horses soon overtook them and cut their throats. He said the Indians did their part of the work well, that it did not take over a minute to finish up when they got fairly started. Three of the emigrants did get away, but the Indians were put on their trail and overtook and killed them before they reached the settlements in California. I found Brothers Higbee, Klingensmith, and most of the brethren standing where the largest number of the dead men lay. Brother Higbee said: "We must now examine the bodies for valuables." The bodies were searched by Brothers Higbee, Klingensmith, and Stewart. The search resulted in a little money and a few watches, but there was not much money. After the dead were searched the brethren were called up, and Brothers Higbee and Klingensmith, as well as myself, made speeches, and ordered the Danites to keep the matter a secret from the entire world. They were not to tell their wives, or most intimate friends, and we pledged ourselves to keep everything relating to the affair hidden during life. We also took the most binding oaths to stand by each other, and to always insist that the massacre was committed by Indians alone. This was the advice of Brigham. The men were ordered to camp on the field for that night, but Brothers Higbee and Klingensmith went with me to Hamblin's ranch, where we got something to eat, and stayed all night. I was nearly dead for rest and sleep, as I had rested but little since the Saturday night before. I took my saddle blanket and spread it on the ground after I had eaten my supper, and, using my saddle for a pillow, slept soundly until next morning. I was awakened by loud talking between Brother Haight and Bishop Dame. They were much excited, and were quarreling with each other. I arose at once, but was unable to hear what they were quarreling about, for they cooled down as they saw that others were paying attention to them. I soon learned that Bishop Dame, Judge Lewis of Parowan, and Brother Haight, with several others, had arrived at the Hamblin ranch in the night, but I do not know what time they got there. After breakfast we went back in a body to the Meadows, to hide the dead and take care of the property that was left there. When we reached the Meadows we rode up to that part of the field where the women were lying dead. The bodies of men, women, and children had been stripped naked. Knowing that Brothers Dame and Haight had quarreled at Hamblin's that morning, I wanted to know how they would act in sight of the dead. I was interested to know what Bishop Dame had to say, so I held close to them, without appearing to be watching them. Bishop Dame was silent for some time. He looked over the field, and was quite pale, and looked uneasy and frightened. I thought then that he was just finding out the difference between giving and executing orders for wholesale killing. He spoke to Brother Haight, and said: "I must report this matter to the authorities." "How will you report it?" asked Brother Haight. "I will report it as it is." "Yes, I suppose so, and implicate yourself with the rest?" said Brother Haight. "No," replied Bishop Dame. "I will not implicate myself, for I had nothing to do with it." "That will not do," said Brother Haight, "for you know better. You ordered it done, and I will not be lied on." Bishop Dame was much excited; he knew Brother Haight to be a man of determination, and one who would not stand any foolishness. As soon as Bishop Dame could collect himself, he said: "I did not think there were so many of them!" At this I felt that it was time for me to chip in, so I said: "Brethren, what is the trouble between you? It will not do for our chief men to disagree." Brother Haight stepped to my side, a little in front of me, and facing Bishop Dame. He was very angry, and said: "The trouble is just this: Bishop Dame counseled the thing, and now he wants to back out. He cannot do it. He must not try to do it. He has got to stand to what he did, like a man." Bishop Dame was cowed; he did not make any denial again, but said: "Isaac, I did not know there were so many of them." "That makes no difference," said Brother Haight. It was now time to stop the fuss, for many of the young Danites were coming around. So I said: "Brethren, this is no place to discuss such a matter. You will agree when you get where you can be quiet, and talk it over." "There is no more to say; he has got to stand by it," said Brother Haight. We went along the field, and passed by where the brethren were at work covering up the bodies. They piled the dead bodies in heaps, and threw dirt over them. The bodies were only lightly covered, for the ground was hard, and the brethren did not have proper tools to dig with. I suppose the first rain washed the bodies out again, but I never went back to examine whether it did or not. We went along the field to where the corral and camp had been, and the wagons were standing. We found that the Indians had carried off the wagon covers, clothing, and provisions, and had emptied the feathers out of the feather-beds, and carried off all the ticks. After the dead were covered up or buried (it was not much of a burial) the brethren were called together, and a Council was held at the emigrant camp. All the leading men made speeches; Bishop Dame, President Haight, Bishop Klingensmith, Brothers Higbee, Hopkins, and myself. The speeches were first: Thanks to God for delivering our enemies into our hands; next, thanking the brethren for their zeal in God's cause; and lastly, the necessity of saying that the Indians did it alone, and the Mormons had nothing to do with it. Most of the speeches were in the shape of exhortations and commands to keep the whole matter secret from everyone but Brigham. It was voted unanimously that any Danite who should divulge the secret, or tell who were present, or do anything that might lead to discovery, should suffer death. The brethren all took a solemn oath, binding themselves under the most dreadful and awful penalties, to keep the whole a secret from every human being, as long as they should live. No man was to know the facts. The brethren were sworn not to talk of it among themselves, and each was to kill any who proved a traitor to the Church or to the people in this matter. It was agreed that Brigham should be informed of the business by someone selected by the Church Council, after the brethren had returned home. It was also voted to turn all the property over to Klingensmith, as bishop of the Church at Cedar City, and he was to take care of the property for the benefit of the Church, until Brigham gave further orders what to do with it. Bishop Dame then blest the brethren and we prepared to go to our homes. I took my little Indian boy, Clem, up on the horse behind me, and started home. I crossed the mountains and returned the same way I had come. When I got within two miles of Harmony I overtook a body of about forty Indians, on their way home from the massacre. They had a large amount of bloody clothing, and were driving several head of cattle that they had taken from the emigrants. The Indians were glad to see me, and said I was their captain, and that they were going to Harmony with me as my men. It was the orders from the Church authorities to do everything we could to pacify the Indians and make them the fast friends of the Mormons, so I concluded to humor them. I started on and they marched after me until we reached the fort at Harmony. We went into the fort and marched round inside, after which they halted and gave their whoop of victory, which means much the same with them as cheers do with the whites. I then ordered the Indians fed; my family gave them bread and melons, which they ate, and then they left me and went to their tribe. From that day to this it has been the understanding with all concerned in that massacre that the man who divulged the secret should die; he was to be killed, wherever found, for treason to the brethren who killed the emigrants, and for his treason to the Church. No man was at liberty to tell his wife, or anyone else; nor were the brethren permitted to talk of it even among themselves. Such were the orders and instructions from Brigham down to the lowest in authority. The orders to lay it to the Indians were just as positive. This was the counsel of all in authority, and for years it was faithfully observed. The children that were saved were taken to Cedar City and other settlements and put out among different families. I did not have anything to do with the property captured from the emigrants, or the cattle, until three months after the massacre, and then I took charge of the cattle, being ordered to do so by Brigham. There were eighteen wagons in all at the emigrant camp. They were wooden axles but one, and that was a light iron axle; it had been hauled by four mules. There were over five hundred head of cattle, but I never got the half of them. The Indians killed a number at the time of the massacre, and drove others to their tribes when they went home from Mountain Meadows. Bishop Klingensmith put the Church brand on fifty head or more of the best of the cattle. The Indians got about twenty head of horses and mules. Brother Samuel Knight got a large sorrel mare; Brother Haight got a span of average American mules; Brother Joel White got a fine mare; Brother Higbee got a good large mule; Bishop Klingensmith got a span of mules. Brothers Haight, Higbee, and Allen each took a wagon. The people took what they wanted, and had divided and used up over half the property before I was put in charge. The first time I heard that a messenger had been sent to Brigham for instructions as to what should be done with the emigrants was three or four days after I returned home from the Meadows. Then I heard of it from Brother Haight, when he came to my house and had a talk with me. He said: "We are all in a muddle. Brother Haslem has returned from Salt Lake City, with orders from Brigham to let the emigrants pass in safety." In this conversation Brother Haight also said: "I sent an order to Brother Higbee to save the emigrants, after I had sent the orders for killing them all, but for some reason the message did not reach him. I understand that the messenger did not go to the Meadows at all." I at once saw that we were in a bad fix, and I asked Brother Haight what was to be done. Brother Haight told me it was the orders of the Council that I should go to Salt Lake City and lay the matter before Brigham. I asked if he was not going to write a report of it, as he was the right man to do it; for he was in supreme command of the Danites in that section of the country, and next to Bishop Dame in command of the district. He refused to write a report, saying: "You can report it better than I could write it. You are like a member of Brigham's family, and can talk to him privately and confidentially. Do this, Brother Lee, and you shall receive a celestial reward for it, and the time will come when all who acted with us will be glad for the part they have taken, for the time is near at hand when the Saints are to enjoy the riches of the earth. And all who deny the faith and doctrines of the Church of Jesus Christ of Latter-day Saints shall be slain - the sword of vengeance shall shed their blood; their wealth shall be given as a spoil to our people." CHAPTER XXII - THE DANITE CHIEF REPORTS TO BRIGHAM Accordingly, I went to Salt Lake City to report. I started about a week or ten days after the massacre, and was on the way about ten days. When I arrived in the city I went to Brigham's house and gave him a full, detailed statement of the whole affair. He asked me if I had brought a letter from Brother Haight, with his report of the affair. I said: "No, Brother Haight wished me to make a verbal report of it, as I was an eye-witness. Brother McMurdy, Brother Knight, and myself killed the wounded men in the wagons, with the assistance of the Indians. We killed six wounded men." Brigham asked me many questions, and I told him every particular - everything I knew. I described everything very fully. Brigham then said: "Isaac [referring to Haight] has sent me word that if they had killed every man, woman, and child in the outfit there would not have been a drop of innocent blood shed by the brethren; for they were a set of murderers, robbers, and thieves." While I was talking with him some men came into his house to see him, and he requested me to keep quiet until they left. I did as he directed. As soon as the men went out I continued my recital. I gave him the names of every man that had been present at the massacre. I told him who killed various ones. In fact, I gave him all the information there was to give. When I had finished talking, he said: "This is the most unfortunate affair that ever befell the Church. I am afraid of treachery among the brethren that were there. If anyone tells this thing so that it becomes public, it will work us great injury. I want you to understand now, that you are never to tell this again, not even to Heber C. Kimball. It must be kept a secret among ourselves. When you get home I want you to sit down and write a long letter, and give me an account of the affair, charging it to the Indians. You sign the letter as Farmer to the Indians, and direct it to me as Indian Agent. I can make use of such a letter to keep off damaging and troublesome inquiries." He then said: "If only men had been killed, I would not have cared so much. I suppose the men were a bad set, but it is hard to kill women and children for the sins of the men. I must have time to reflect upon it." Brigham then told me to withdraw and call next day, and he would give me an answer. I said to him: "Brother Brigham, the people all felt, and I know that I believed, I was obeying orders, and acting for the good of the Church, and in strict conformity with the oaths that we have taken to avenge the blood of the Prophets. You must either sustain the Danites in what they have done, or release us from the oaths and obligations we have taken." The only reply he made was: "Go now; come in the morning, and I will give you an answer." I went to see him again in the morning. When I went in he seemed quite cheerful. He said: "I have made that matter a subject of prayer. I went right to God with it. I have evidence from God that He has ruled it all for good, and the action was a righteous one. The brethren acted from pure motives. The only trouble is they acted prematurely; they were a little ahead of time. I sustain you and the brethren in what was done. All I fear is treachery on the part of someone who took a hand with you, but we will look to that." Then I was again cautioned and commanded to keep the whole thing a sacred secret, and again told to write the report as Indian Farmer, laying the blame on the Indians. That ended our interview, and I left him and started for my home at Harmony. When I reported my interview to Brother Haight, and give him Brig- ham's answer, he was well pleased; he said I had done well. I remember a circumstance that Brother Haight then related about Brother Dan McFarland. He said: "Dan will make a great warrior." "Why do you think so?" "Well," returned he, "Dan came to me and said, 'You must get me another knife, because the one I have has no good stuff in it, for the edge turned when I cut a fellow's throat at the Meadows. I caught one of the devils that was trying to get away, and when I cut his throat it took all the edge off my knife.' I tell you that boy will make a warrior." Next I wrote the letter to Brigham and laid the massacre to the Indians. It was as follows: Harmony, Washington Co., U. T., November 20th, 1857. To His Excellency, Gov. B. Young: Dear Sir: My report under date May 11th, 1857, relative to the Indians over whom I have charge as farmer, showed a friendly relation between them and the whites, which doubtless would have continued to increase had not the white men been the first agressors, as was the case with Capt. Fancher's company of emigrants, passing through to California about the middle of September last. When they were on Corn Creek, fifteen miles south of Fillimore City, Millard County, the company poisoned the meat of an ox, which they gave the Pah Vant Indians to eat, causing four of them to die immediately, besides poisoning a number more. The company also poisoned the water where they encamped, killing the cattle of the settlers. This unguided policy, planned in wickedness by this company, raised the wrath of the Indians, which soon spread through the southern tribes, firing them for revenge till blood ran in their path, and as the wrong, according to their tradition, was a national one, any portion of the white nation was liable to atone for that offense. About the 22d of September, Capt. Fancher and company fell victims to the Indians, near Mountain Meadows; their cattle and horses were shot down in every direction, their wagons and property mostly committed to the flames. Had they been the only ones that suffered we would have less cause of complaint. But the next company passing through had many of their men shot down near Beaver City, and had it not been for the interposition of the citizens at that place the whole company would have been mas- sacred by the enraged Pah Vants. From this place they were protected by military force, by order of Bishop Dame, who also provided the company with interpreters, to help them through to the Los Vaagus. On the Muddy some three to five hundred Indians again attacked the company, and drove off several hundred head of cattle, telling the company that if they fired a single gun they would kill every soul. The interpreters tried to regain the stock, or a portion of it, by presents, but in vain. The Indians told them to mind their own business, or their lives would not be safe. Since that occurrence no company has been able to pass without carrying along some of our interpreters to explain matters to the Indians. Friendly feelings yet remain between the natives and settlers and I have no hesitancy in saying that it will increase so long as we treat them kindly, and deal honestly with them. I have been blest in my labors the last year. Much grain has been raised for the Indians. I herewith furnish you the account of Bishop Dame, of Parowan, for cattle, wagons, etc. Furnished for the benefit of the Chief Owanup (ss.), for Two yoke of oxen, $100 each, one wagon and chain $75. Total.....................................................$275.00 Two cows $30 each, for labor $80...........................140.00 ---------- $415.00 P. K. Smith, Cedar City, Iron County: For two yoke cattle $100 each, and Mo. 2 Weekses Band.....$200.00 One cow $35, do one wagon $80, total.......................115.00 ---------- Total.....................................................$315.00 Jacob Hamblin's account for the benefit of Talse Gobbeth Band, Santa Clara, Washington Co. (ss.): Two yoke of cattle, $100 each, do one wagon, two chains, $100, total..........$300.00 Two cows $35 each, total....................................70.00 ---------- Total.....................................................$370.00 Henry Barney's account for the benefit of Tennquiches Band, Harmony (ss.): For two yoke cattle $100...................$200.00 Do one wagon $100, do one plow $40, total..................140.00 Do four cows at $35 each, total............................140.00 For labor in helping to secure crops, etc...................40.00 ---------- Total.....................................................$520.00 For my services the last six months, and for provisions, clothing, etc........... $600.00 ---------- Sum total...............................................$2,220.00 From the above report you will see that the wants of the natives have increased with their experience and practice in the art of agriculture. With sentiments of high consideration. I am your humble servant, John Doyle Lee, Gov. B. Young. Farmer to Pah Utes Indians. Having signed, I forwarded that letter, and thought I had managed the affair nicely. I put in this expense account of two thousand two hundred and twenty dollars just to show off, and help Brigham to something from the Government. It was the way his Indian farmers all did. I never gave the Indians one of the articles named in the letter. No one of the men mentioned had furnished anything to the Indians, but I did it this way for safety. Brigham never spent a dollar on the Indians while he was Indian Agent. The only money he ever spent on the Indians was when we were at war with them. Then they cost us some money, but not much. Brigham, knowing that I wrote this letter solely for the protection of the brethren, used it in making up his report to the Government. I obeyed his orders in this, as I did at the Mountain Meadows. I acted conscientiously, and have nothing to blame myself for. The following winter I was a delegate to the Constitutional Convention that met in Salt Lake City to form a constitution preparatory to the application of Utah for admission into the Union. I attended during the entire session, and was often in company with Brigham at his house and elsewhere, and he treated me with kindness and consideration. At the close of the session of the Convention I was directed by Brigham to assume charge of the cattle and other property captured from the emigrants, and take care of it for the Indians. When I got home I gathered up about two hundred head of cattle and put my brand on them, and gave them to the Indians as they needed them, or rather when they demanded them. I did that until all of the emigrant cattle were gone. The taking care of that property was unfortunate, for afterward when the Indians wanted beef they thought they owned everything with my brand on. So much so, that I quit branding my stock. I preferred leaving them unbranded, for everything with my brand on would be taken by the Indians. I know it has been reported that the emigrants were very rich. That is a mistake. Their only wealth was in cattle and teams. The people were comfortably dressed in Kentucky jeans and lindsey, but they had no fine clothing that I ever saw. They had but few watches. While in Cedar City Brigham preached one night. In his sermon, when speaking of the Mountain Meadows Massacre, he said: "Do you know who those people were that were killed on the Mountain Meadows? I will tell you who those people were. They were fathers, mothers, brothers, sisters, uncles, aunts, cousins, and children of those who killed the Saints and drove them from Missouri, and afterwards murdered our Prophets in Carthage jail. And yet after all this, I am told there are some of the brethren who are willing to swear against those who were engaged in that affair. I hope there is no truth in this report. I hope there is no such person here, under the sound of my voice. But if there is, I will tell him my opinion of him, and the fact so far as his fate is concerned. Unless he repent at once of that unholy intention, and keep the secret, he will die a dog's death, and go to hell. I must not hear of any treachery among my people." These words of Brigham gave great comfort. They insured our safety and took away our fears. CHAPTER XXIII - LEE NEARS THE END Many people think that Brigham cut me off from the Church and refused to recognize me following the massacre. I will relate a circumstance that took place ten years after the facts were known by him. In 1867 or 1868 I met Brigham and suite at Parowan, seventy miles from Washington, the place where a part of my family resided. Brother James Pace was with me. The Prophet said that he wanted uncle Jim Pace to go with me and prepare dinner for him, and to go by my herd and take several fat kids along and have a good dinner for him by the time he got there. Brigham's will was our pleasure. We rode night and day, and felt thankful that we were worthy the honor of serving the prophet of the Living God. The time designated for dinner was one o'clock. The company arrived at eleven o'clock, two hours ahead of time. The Prophet drove to Bishop Covington's house, in the block where I lived; he halted about five minutes there, instead of driving direct to my house according to previous arrangement. Then he turned his carriage around and got out with Amelia, his beloved, and went into the Bishop's house, leaving his suite standing in the street. Brigham felt his dignity trampled on because I was not present to the minute to receive him with an escort, and welcome and do homage to him upon entering the town. As soon as I learned of his arrival I hastened to make apologies. The Prophet heard my excuses, and said that his family and brethren, all except himself and Amelia, could go to my house to dinner; that he would not eat until about two o'clock. He then whispered to me and said: "Cut me a chunk off the breast of the turkey, and a piece off the loin of one of the fat kids, and put some rich gravy over it, and I will eat it at 2 p. m." At two o'clock I again made his will my pleasure, and carried his dinner to him as requested, when he did me the honor of eating it. The rest of the company went to my house and took dinner. Among my guests that day were Bishop Hunter, Brothers John Taylor, W. Woodruff, several of the Prophet's sons and daughters, and many others. At dinner Brother Smith and others of the twelve apostles laughed about the anger of Brigham, and said that if the Old Boss had not got miffed they would have lost the pleasure of eating the fat turkey. The party enjoyed themselves that day, and had many a laugh over the Prophet's anger robbing him of an excellent dinner. At that time part of my family was at Washington, but I also had quite a family living at Harmony, where several of my wives were staying. The next morning the Prophet asked me if I was going to Harmony that night. I told him that I did intend going. "I wish you would go," said he, "and prepare dinner for us." Brigham then gave me full instructions as to what to prepare for dinner, and how he wanted his meat cooked, and said the company would be at my house in Harmony the next day at 1 o'clock, p. m. I at once proceeded to obey his instructions. I rode to Harmony through a rain storm, and I confess I was proud of my position. I esteemed it a great honor to have the privilege of entertaining the prophet of the Lord. My entire family in Harmony were up all night, cooking and making ready to feed and serve the Lord's anointed and his followers. I killed beeves, sheep, goats, turkeys, geese, ducks, and chickens, all of which were prepared according to instructions, and eaten by Brigham and his party next day. Prompt to time, the Prophet and his suite and an escort on horseback came into the Fort. There were seventy-three carriages, besides the Danite escort. I entertained the entire party, giving them dinner, supper, and breakfast. In 1858 Brigham called upon me to locate a company of cotton growers, of which Brother Joseph Ham was captain. This company was sent out by Brigham and the leading men of Salt Lake City, to test the growing of cotton on the Santa Clara and Rio Virgin bottoms. In obedience to counsel, I located the company at the mouth of the Santa Clara River, about four miles south of where St. George now stands. In 1859 or 1860, the first trip that Brigham took from Salt Lake City to southern Utah, he went by way of Pinto, Mountain Meadows, Santa Clara, and Washington. I was at Washington, building a gristmill, some two miles west of the town, when he came along. I was sitting on a rock about thirty steps from the road. His carriage was in the lead, as was usual with him when traveling. When he came opposite where I was sitting he halted and called me to his carriage, and bid me get in. I did so. He seemed glad to see me, and asked where I lived. I told him I lived in the same block with Bishop Covington, and that he would pass my door in going to the Bishop's. I then thought he would put up with the Bishop, and not with a private person. In crossing the creek, on the way into town, the sand was heavy. I was about to jump out and walk. He objected, saying: "Sit still. You are of more value than horseflesh yet." When we neared my residence, he said: "Is this where you live, John?" "It is. That is where the Bishop lives." The old man made no reply, but continued on. Then he said: "You have a nice place here. I have a notion to stop with you." "You are always welcome to my house," I replied. Then he said to the company, which consisted, I think, of seventy-three carriages: "Some of you had better scatter round among the brethren." About half the company did so. The rest, with the Prophet, stayed at my house. The next day the whole company went on to Tokerville, twenty miles from my residence. I went with them to that place. In the evening all went to St. George, and held a two days' meeting. At the close of the meeting the Prophet called me to the stand, and said: "John, I will be in New Harmony on Wednesday next. I want you to notify the Saints, and have a bowery built, and prepare for my reception." Brother Imday was President of that place, and was at the meeting. I traveled all night, and reported the orders of the Prophet to the people. Great preparations were made for his reception. A committee of arrangements was appointed, with a committee to wait on his Honor. Also an escort of fifteen Danites was selected to accompany this committee. They went out fifteen miles, where they met the Prophet and his followers and made a report of our proceedings. He thanked them, and said: "I am going to stop with Brother John D.," as he often called me. "John, I am going to stop with you." "You know you are always welcome," I said. Brigham drove to the center of the town and halted; then he said: "John, where do you live?" I pointed across the field about half a mile. It being his will, we went to my house, sixteen carriages going with us. Quite a number of Brigham's company had gone by Kanab, to Cedar City, to hold meetings in what settlements they would pass through. The arrangements of the committee were treated with indifference by Brigham and his party. All the company but one carriage went to my house; that one stopped at Brother James Pace's. During their stay at my house all were friendly. Brigham asked me to go with them to Cedar City, which I did. In 1870, some time in the fall, I went from Parowan by way of Panguich, up the Severe River with Brigham, on a trip to the Pareah country. On this trip I was appointed a road commissioner, with ten men to go ahead, view out and prepare the road for Brigham and his company to travel over. While at Upper Kanab I had a private interview with him, concerning my future. Brigham said he thought I had met with opposition and hardships enough to entitle me to have rest the balance of my life; that I had best leave Harmony, and settle in some good place farther south; build up a home and gather strength around me. After a while we would cross over into Arizona Territory, near the San Francisco Mountains, and there establish the order of Enoch, or United Order. We were to take a portable steam sawmill and cut lumber with which to build up the southern settlements, and I was to run the mill in connection with Bishop Stewart. This I consider an additional honor shown me by the Prophet. From Upper Kanab I was sent across the mountains to Lower Kanab, to Bishop Stewart's, to have him carry supplies for the Prophet and company. I had to travel sixty miles without a trail, but I was glad of a chance to perform any duty that would please the Prophet. I again met the company, and went with the party to Tokerville, where I closed arrangements with Brigham about the sawmill. All was understood and agreed upon, and we parted in a very friendly manner. About two weeks after leaving Brigham and party at Tokerville, I was notified that I had been suspended from the Church because of the Mountain Meadows affair. The following spring I visited the Prophet at St. George, and asked him why they had thus dealt with me, without allowing me a chance to speak for myself; why they had waited seventeen years and then cut me off; why I was not cut off at once, if what I had done was evil? "I never knew the facts until lately," he said. "Brother Brigham, you know I told the whole story to you a short time after it happened." The reply he made was this: "Be a man, and not a baby. I am your friend, and not your enemy. You shall have a rehearing. Go up to the office and see Brother Erastus Snow, and arrange the time for the hearing." We arranged the time of meeting. It was agreed that all parties interested were to be notified of the meeting, and required to be in St. George on the following Wednesday, at 2 p. m. All parties agreed to this, and after talking over the whole thing I again parted with Brigham in a very friendly manner. I went to Washington and stayed with my family there. The next morning I started for Harmony, to visit my family at that place, and make arrangements for the rehearing that was to me of the greatest consequence. I then considered that if I was cut off from the Church I might better be dead; that out of the Church I could find no joys worth living for. Soon after I left Washington Erastus Snow, one of the twelve apostles, arrived at my house and asked for me. My family told him I had gone to Harmony to arrange for the new hearing and trial before the Church authorities. He appeared to be much disappointed at not meeting me, and told my family that Brigham had reconsidered the matter, and there would be no rehearing or investigation; that the order cutting me off from the Church would stand; that he would send a letter to me which would explain the matter, and the letter would reach Harmony about as soon as I did. On the next Tuesday night an anonymous letter was left at my house by one of the sons of Erastus Snow, with orders to hand it to me. The letter read as follows: John Doyle Lee, of Washington: Dear Sir: If you consult your own interest, and that of those that would be your friends, you will not press an investigation at this time, as it will only serve to implicate ones who would otherwise be your friends, and cause them to suffer with, or inform upon you. Our advice is to make yourself scarce, and keep out of the way. There was no signature, but I knew it came from Apostle Snow, written by orders of Brigham. When I read the letter I saw that I had nothing to hope from the Church, and my grief was as great as I could bear. To add to my troubles, Brigham sent word to my wives that they were divorced from me and could leave me, if they wished to do so. This was the hardest blow I ever received in my life, for I loved my wives. As the result of Brigham's advice eleven of my wives deserted me, and have never lived with me since that time. Afterwards I was arrested (on or about the 9th of November, 1874) and taken to Fort Cameron, in Beaver County, Utah Territory, and placed in prison there. A few days after my arrest I was visited in prison by Brothers George A. Smith, Orson Hyde, Erastus Snow, A. F. McDonald, and many other leaders of the Church. They each and all told me to stand to my integrity, and all would come right in the end. At this time the Prophet was stopping with Bishop Murdock, in Beaver City. My wife Rachel went under cloud of night to see him and have a talk about my case. He received her with kindness, saying: "Sister Rachel, are you standing by Brother John?" "Yes, sir, I am," was her reply. "That is right," said he. "God bless you for it. Tell Brother John to stand to his integrity to the end, and not a hair of his head shall be harmed." What is there more? I wait within the reach of death. There is no help for the widow's son. Still, all is for the best. Camp Cameron, March 23rd, 1877. Morning clear, still and pleasant. The guard, George Tracy, informs me that Col. Nelson and Judge Howard have gone. Since my confinement here I have reflected much over my sentence, and as the time of my execution has come, I feel composed. I hope to meet the bullets with manly courage. I declare my innocence. I have done nothing wrong. I have a reward in Heaven, and my conscience does not accuse me. This to me is a consolation. I place more value upon it than I would upon an eulogy without merit. If my work be finished on earth, I ask God in Heaven, in the name of His Son Jesus Christ, to receive my spirit, and allow me to meet my loved ones who have gone behind the veil. The bride of my youth and her faithful mother; my devoted friend and companion, N. A.; my dearly beloved children, with whom I parted in sorrow, but shall meet in joy - I bid you farewell. Be true to each other. Live faithful before God, that we may meet in the mansions that God has prepared for His servants. Remember the last words of your most true friend on earth, and let them sink into your aching hearts. I leave my blessing with you. Farewell. John Doyle Lee APPENDIX I - BLOOD ATONEMENT As exhibiting the Mormon position on the doctrine of "Blood Atonement," the following extracts are taken from the sermons and preachings of the Prophet Brigham Young: "I could refer you to plenty of instances where men have been righteously slain in order to atone for their sins." "Now, when you hear my brethren telling about cutting people off from the earth, that you consider is strong doctrine; but it is to save them, not to destroy them." "All mankind love themselves; and let these principles be known by an individual, and he would be glad to have his blood shed. That would be loving themselves even unto eternal exaltation." "This is loving our neighbor as ourselves; if he needs help, help him; if he wishes salvation, and it is necessary to spill his blood upon the ground in order that he be saved, spill it." "Any of you who understand the principles of eternity - if you have sinned a sin requiring the shedding of blood, except the sin unto death - would not be satisfied or rest until your blood should be spilled, that you might gain the salvation you desire. This is the way to love mankind." "It is true the blood of the Son of God was shed for sins through the fall and those committed by men, yet ye men can commit sins which it can never remit. As it was in the ancient days, so it is in our day; and though the principles are taught publicly from this stand, still the people do not understand them; yet the law is precisely the same." "I have known a great many men who have left this Church, for whom there is no chance whatever of exaltation; but if their blood had been spilled, it would have been better for them. The wickedness and ignorance of the nations forbid this principle being in full force, but the time will come when the law of God will be in full force." "Will you love your brothers and sisters likewise, when they have committed a sin that cannot be atoned for without the shedding of their blood? Will you love that man or woman well enough to shed their blood? That is what Jesus Christ meant. He never told a man to love his enemies in their wickedness. He never intended any such thing." "I have known scores and hundreds of people for whom there would have been a chance in the last resurrection if their lives had been taken and their blood spilled upon the ground as a smoking incense to the Almighty, but who are now angels to the devil, until our elder brother, Jesus Christ, raises them up, and conquers death, hell, and the grave." "There are sins that can be atoned for by an offering upon an altar, as in ancient days; and there are sins that the blood of a lamb, of a calf, or of turtle doves cannot remit, but they must be atoned for by the blood of the man. That is the reason why men talk to you as they do from this stand; they understand the doctrine, and throw out a few words about it. You have been taught that doctrine, but you do not understand it." "Now, take a person in this congregation, who has a knowledge of being saved in the kingdom of our God and our Father, and being an exalted one, - who knows and understands the principles of eternal life, and sees the beauty and excellency of the eternities before him, compared with the vain and foolish things of the world; and suppose he is overtaken with a gross fault - that he has committed a fault which he knows will deprive him of that exaltation which he desires; and that he cannot attain to it without the shedding of his blood; and also knows that by having his blood shed, he will atone for that sin and be saved, and be exalted with the gods, is there a man or woman in this house but what would say, 'Shed my blood, that I may be saved and exalted with the gods'?" APPENDIX II - THE STORY OF LEE'S ARREST United States Marshal's Office, Beaver City, Utah, April 1st, 1877. My Dear Sir: As requested, I send you the facts of the arrest of John Doyle Lee, from the time the warrants were placed in my hands until I arrested him and brought him to Beaver City. I tell it in my own way, and you can use it as you see proper. About the 1st of October, 1874, warrants were placed in my hands for the arrest of Lee, Haight, Higbee, Stewart, Wilden, Adair, Klingensmith, and Jukes (the warrant for the arrest of Dame not being placed in my hands at that time). I received instructions from General George R. Maxwell, United States Marshal for the District of Utah, that Lee was the most important one of all those indicted, and that he wanted him arrested first, if possible, but that it was a dangerous undertaking, for he was satisfied by what he could learn that Lee would never be taken alive. He wanted me to take him alive, if possible, but not at too great a risk; that he did not want to give me any plan of operations or particular instructions how to act, as he believed I knew more about that kind of business than he did, and that he did not wish to give any officer under him any plans when he was sure, as he was in this case, that it would be laying a plan to have one of his own officers killed. I took the case in hand, thinking at that time that I would have to go to Lee's place on the Colorado River. I was arranging for that trip. On the 28th day of October, 1874, I started south from Beaver City, to summon jurors for the November term of the District Court for the Second Judicial District of Utah Territory, to be held at Beaver City. I also intended to procure a guide, if I could do so, and go to the Colorado River to make the arrest. When I reached Parowan I learned that it was currently reported that Lee had come from the Colorado River, and was then in the southern counties of Utah. He was supposed to be at Harmony, because it was known that he had some accounts due him there, which he was then probably collecting, in the shape of provisions, to take back with him to the river. I at once started again, on my way south, determined to arrest him at Harmony, and to do so alone, for I did not know where reliable aid could be had. I considered there was no time to lose, and that I was taking no more chances in attempting the arrest alone than I would be taking if I found him at the Colorado River, at his stronghold, even if backed by a strong force. On my way I met Thomas Winn. I told him what I was intending to do. I told him I was going to arrest Lee. Winn said he considered it madness, as it was reported that several of Lee's sons were with him, and all armed. He volunteered to go with me and take even chances. We finally decided that he should go to Iron City and get help, as there were then several men there that we could depend on. He was to get these men and be at Harmony by daylight on the morning of the 30th of October. I was to go to Harmony and get there soon after dark the night of the 29th of October, and make the arrest, if I thought I could do so and get away in safety under the cover of night. If not, I was to find out where he was, and wait for assistance. When I got to Hamilton's Fort, eight miles south of Cedar City, I learned that Lee had left Harmony and gone back to the Colorado River, by the way of Toquerville, and was then several days ahead of me. I then sent a boy out on the Iron City road to stop Winn and send him back. I proceeded on my way and summoned my jurors. I could hear nothing of Lee in the southern country. On my way back I stopped at Thomas Winn's house, and got him to go over on the Severe River, to see if Lee had not gone by the way of Panguitch, and stopped there to lay in more supplies. Winn started on the 5th day of November, and took Franklin R. Fish with him. They pretended to be looking for stock. They were to report to me at Parowan, on the night of the 7th of November. I returned to Beaver City, and made my returns. On the morning of November 7th I started for Parowan to meet my men, Winn and Fish. That same day Brigham Young went from Beaver to Parowan. He passed me near the Buck Horn Springs. I have no doubt but that he thought I was there to assassinate him, for he had four of his best fighting Danites with him as a guard. They were armed with Henry rifles, and as they came up to me the Danites rode between me and their beloved Prophet's carriage; but they had no reason for alarm. Brigham Young was not the man that I was after at that time. I met Winn and Fish at Red Creek. As they were coming out of Little Creek Canyon Winn remarked: "Your man is there!" As the men had found that Lee had made everything ready for a start, we rode on to Parowan, where I arranged my plan of action. Fish was to go back over the mountains to Panguitch that night, with instructions to come out and meet us, in case Lee should start away from Panguitch. I was to start back toward Beaver City until I had passed Red Creek settlement, and then go up Little Creek Canyon. The others, Thomas Winn, Thomas LaFever, Samuel G. Rodgers and David Evans, were to go into the mountains in different places, and all to meet near Thompson's Mill on Little Creek. We followed this plan, and met at the mill. We then went over the mountains towards Panguitch. The snow on the way would average fully two feet in depth, and the night was very cold. We stopped at a place about three miles from Panguitch for the night. I sent David Evans into Panguitch to see Fish, and find out if all was right. Long before daylight we saddled our horses and started on, for the night was bitter cold. We had no blankets with us, and dared not build a fire, for fear it would alarm Lee and notify him that we were there. We reached the place where Evans was to meet us sometime before daylight; he was not there. We waited until after the sun was up, but still Evans did not come. Then thinking that my plans had been found out in some way, and that my two men, Fish and Evans, were captured, and more than likely Blood Atoned, I concluded to act quickly and effectually. We mounted our horses and dashed into the town at full speed. We found Evans, and learned that Fish had not been able to locate Lee, but knew that he was in town. I then ordered my men to go to different parts of the town, and keep a good lookout, and not to let any wagon go out of town until they had searched the wagon. I inquired of the citizens about Lee, but could learn nothing from them about him. Some said they never knew him, others that they never heard of such a man, had not even heard the name. The citizens soon came crowding around in disagreeable numbers. I saw I must resort to strategy, or I and my friends were in danger; so in order to disperse the crowd, I took out my book and pencil and took down the names of those around me. I then summoned them to assist me in finding and arresting Lee. They each and all had some excuse, but I refused to excuse any of them and ordered them to go and get their arms and come back and aid me. This worked well, for in less than five minutes there was not a Mormon to be seen on the streets of Panguitch. About this time I rode near Thomas Winn, when he said: "I believe I have Lee spotted. I asked a little boy where Lee's wife lived, and he showed me the house." This was something to work on. I rode around to the house that Winn pointed out to me. As I turned the street corner I saw a woman looking into a log pen, and when she saw me she turned back towards the house, then turned and walked back to the pen, and appeared to be talking to someone in the pen. She seemed to be very much excited. I rode by the house and around the lot, and while doing so I saw a little girl go out and look into the pen for a little while; she then took up a handful of Straw and went buck into the house. I, like Winn, was then satisfied that Lee was in that pen. I then told Winn to keep the place in sight, but not appear to be watching it, while I was getting ready to search for Lee. I soon afterwards met Samuel Lee. I took down his name and ordered him to assist me in searching for and arresting John D. Lee. "John D. Lee is my father, sir," said he. At that I told him it made no difference to me if he was his grandmother, that I was going to search the house and wanted him with me. He said he was going down to the threshing machine to see his brother Al, and started off. I drew my revolver and told him to stop. He walked right along, looking back over his shoulder at me all the time. I then spurred my horse and went in front of him. He said: "You can shoot and be hanged. I am not heeled, but I am going down to see my brother Al." While we were talking, Alma Lee came up and asked what was up. Sam said: "This is the officer come to arrest father." "Is that all! I thought there was a dog fight." He then took Sam one side and talked to him for a time. Sam soon came back and said he was ready to go with me. I then dismounted and had Winn do the same. I first went into the house, where I found several women. I searched the house thoroughly, but found no one in it that I wanted. I then said to Sam: "We will go over to the other house." "All right, come on," said Sam, and started out ahead of me. When I got into the yard I stopped, saying: "Hold on; here is a corral out here, let us examine that." At this Sam came to a standstill, and was very much excited. I was then certain that my man was there. I had to urge Sam considerably to get him to go up to the corral with me. Henry Darrow, one of Lee's sons-in-law, followed us. I took a circle around the corral, and then walked up to the log pen. This pen was about seven feet wide, nine feet long, and four feet high in the clear. There was a hole close to the ground, just about large enough for a man to crawl through. I first went to this hole and looked through into the pen, but I could see nothing but some loose straw in the back end of the pen. I then discovered a little hole between the top logs, near the back end, where the straw covering was off. I went to this hole and put my eye down to it, and then I saw one side of Lee's face, as he lay on his right side; his face was partly covered with loose straw. I waited a few seconds, until Winn came near enough for him to hear me without my speaking over a whisper. I then said: "There is someone in that pen." "I guess not," said Darrow. "I am certain there is a person in there." "Well, if there is, it is likely one of the children," said Darrow. By this time Winn was in position and holding his Henry rifle ready for instant use. Winn and myself were alone. All my other men were in other parts of the town. Just then I saw Fish coming. I then said: "Lee, come out and surrender yourself. I have come to arrest you." He did not move. I looked around to see if any of my men were coming. I saw Fish sitting on his horse in front of the door, his gun in his hand. I motioned my hand for him to come to me, but he remained still and kept watch of the house, as if he was going to shoot, or expected danger from that quarter. His action surprised me, for he was a brave man, and quick to obey orders. I then looked at the house to see what was attracting his attention, and I soon saw there was enough there to claim his full time. I saw two guns pointed through the logs of the side of the house and aimed directly at me, and Fish was watching the people who held those guns. That looked like business. I instantly drew two pistols from my overcoat pocket, taking one in each hand. I put one pistol through the crack in the roof of the pen, with the muzzle within eighteen inches of Lee's head. I then said to Winn: "You go in there and disarm Lee, and I promise you that if a single straw moves, I will blow his head off, for my pistol is not a foot from his head." Winn was going into the pen. Darrow then commenced to beg me not to shoot. Lee also spoke and said: "Hold on, boys, don't shoot, I will come out." He then commenced to turn over to get out of the pen, at the same time putting his pistol (which he had all the time held in his hand and lying across his breast) into the scabbard. I said to Winn: "Stand back and look out, for there is danger from the house." Darrow continued to beg us not to shoot. I told Darrow that I would not hurt a hair of Lee's head if he surrendered peaceably, but that I was not going to die like a dog, nor would I permit Lee to get away alive. Lee came out of the pen, and after straightening up, he asked very coolly: "Well, boys, what do you want of me?" "I have a warrant for your arrest, and must take you to Beaver with me," I said, Lee then asked me to show him the pistol that I put through the pen and pointed at his head. He said: "It was the queerest-looking pistol that I ever saw. It looked like a man's hand with the fingers cut off short." It was a dragoon pistol, with the barrel cut off short. He laughed when he saw it, and was not at all excited. We then went to the house. The women seemed wild, some of them crying and all unreasonable in their language. Lee told his family to be quiet, and did all that he could to pacify them. I sent and bought some wine, and took a pitcher of the liquid into the house to the women. They all took a drink. When I got to one of his daughters, who was crying bitterly, she took the glass and said: "Here is hoping that father will get away from you." "Drink hearty, miss," I said. By the time all the family had taken a drink a large number of people had gathered around the house. I think fully one hundred and fifty Mormons were there. I turned to one of my men and told him to find some place where we could get something to eat. Lee heard me, and apologized for not thinking to ask us to have something to eat before that time. "But," said he, "the women folks have been making so much fuss that I have thought of nothing." Lee then ordered breakfast for us all. His sons gathered around him and told him that if he did not want to go to Beaver, to say so, and they would see that he didn't go. Lee then took me one side and told me what his friends proposed, and wanted to know what answer he should give them. I thought he did this to see if there was any chance to frighten me. I told him to tell the boys to turn themselves loose; that I knew I had no friends in that place, except those who came with me, but we were well armed, and when trouble commenced we would shoot those nearest to us, and make sure of them, and then keep it lively while we lasted. Lee said he did not want anything of that kind to happen, and would see that the boys behaved themselves. We started from Panguitch soon after breakfast. We put two of our animals in the team, making a four-horse team. Darrow drove. Lee and Rachel, one of his wives, and two of my men rode in the wagon. It was about 11 a. m., on Monday, the 7th day of November, 1874, when we left Panguitch with Lee as a prisoner. We reached Fremont Springs that night at 11 o'clock, and camped there until daylight. The roads were so bad that we had been twelve hours in making thirty miles. The night was dark and cold, and having no blankets with us we could not sleep. We left Fremont Springs at daylight, and reached Beaver about 10 o'clock, a. m., November 10th, 1874. We had been twenty-four hours without food. Lee and Rachel had fared better, for they had a lunch with them. When we reached Beaver the people were thunderstruck to know that Lee had been arrested. After the arrest Lee was in my custody the greater portion of the time that he was in prison. He never gave any trouble to me or his guards. He never tried to escape, but at all times assisted the guards to carry out the instructions received from the officers. I remain your most obedient servant, William Stokes. APPENDIX III - DEATH OF JOHN DOYLE LEE John Doyle Lee was executed on Mountain Meadows, Washington County, Utah Territory, at the scene of the massacre, on the 23d day of March, 1877. On Wednesday preceding the day fixed upon for the execution the guard having Lee in charge started from Beaver City, where Lee had been imprisoned, for Mountain Meadows, where it had been decided to carry the sentence into execution. The authorities had received information that an attempt to rescue Lee would be made by his sons, and precautions were taken to prevent the success of any such attempt. The place of execution was kept a secret, and a strong guard procured. Lee was cheerful and seemed to have but little dread of death. The party reached Mountain Meadows about 10 o'clock Friday morning, and after the camp had been arranged Lee pointed out the various places of interest connected with the massacre, and recapitulated the horrors of that event. A more dreary scene than the present appearance of Mountain Meadows cannot be imagined. The curse of God has fallen upon it and scorched and withered the luxuriant grass and herbage that covered the ground twenty years ago. The Meadows have been transformed from a fertile valley into an arid and barren plain, and the Mormons assert that the ghosts of the murdered emigrants meet nightly at the scene of their slaughter and re-enact in pantomime the horrors of their taking off. As the party came to a halt at the scene of the massacre sentinels were posted on the surrounding hills, to prevent a surprise, and preparations for the execution were at once begun. The wagons were placed in a line near the monument, and over the wheels of one of them army blankets were drawn to serve as a screen or ambush for the firing party. The purpose of this concealment was to prevent the men composing the firing party from being seen by anyone, there being a reasonable fear that some of Lee's relatives or friends might hereafter wreak vengeance upon his executioners. The rough pine boards for the coffin were next unloaded from a wagon, and the carpenters began to nail them together. Meanwhile Lee sat some distance away. At 10.35, the arrangements having been completed, Marshal Nelson read the sentence of the Court, and at its conclusion turned to Lee and said: "Mr. Lee, if you have anything to say before the sentence of the Court is carried into effect, you may now do so." "I wish to speak to that man," said Lee, pointing to the photographer, who was adjusting his camera near by. "Come over here," said Lee, beckoning with his hand. "In a moment, Mr. Lee," replied Mr. Fennemore. "I want to ask a favor of you," said Lee. "I want you to furnish my three faithful wives each a copy," meaning the photograph about to be taken. "Send them to Rachel A., Sarah C., and Emma B." Lee then repeated the names of his three wives carefully, saying to the artist, who had approached him: "Please forward them - you will do this?" Mr. Fennemore responded affirmatively. Lee then seemed to pose himself involuntarily, and the picture was taken. He then arose from his coffin, where he had been seated, and, looking calmly at the soldiers and spectators, said in an even tone of voice: "I am on the brink of eternity; the solemnities of eternity rest upon my mind. I have made out - or have endeavored to do so - a manuscript, abridging the history of my life. This is to be published. In it I have given my views and feelings with regard to these things. I feel resigned to my fate. I feel as a summer morn. I have done nothing wrong; my conscience is clear before God and man. I am ready to meet my Redeemer and those that have gone before me, behind the veil. I am not an infidel. I have not denied God and His mercies. I am a believer in these things. Most I regret is parting with my family; many of them are unprotected and will be left fatherless." Here he hesitated. "When I speak of these things they touch a chord within me. I declare my innocence of anything wrong. I am only a victim - a victim must be had. I do not fear to die; I trust in God; Death has no terror. No mercy have I asked. I do not fear eternity. I am a believer in the gospel of Jesus Christ. It is my last word - it is so. I believe in the gospel that was taught in its purity in former days. I regret leaving my family; they are near and dear to me. These are things which touch me - those poor orphaned children! I ask the Lord, my God, if my labors be done, to receive my spirit." Lee was informed that his hour had come. He looked at the small group of spectators, exchanged a few words with Marshal Nelson, saying: "I ask one favor of the guards - center my heart." The Marshal then bound a handkerchief over Lee's eyes, but his hands were allowed to remain free. Lee straightened himself up, faced the firing party as he sat on his coffin, clasped his hands over his head, and exclaimed: "Remember! The balls through my heart!" The Marshal gave the order to the guards, Fire! As the word "fire!" rang out on the morning air a report was heard and Lee fell back, dead. There was not a cry, not a moan. THE END. 
17279	----	(This file was produced from images generously made available by the Canadian Institute for Historical Microreproductions (www.canadiana.org)) The Mormon Prophet BY LILY DOUGALL Author of The Mermaid, The Zeitgeist, The Madonna of a Day, Beggars All, Etc. TORONTO THE W.J. GAGE COMPANY (LIMITED) 1899 COPYRIGHT, 1899, BY D. APPLETON AND COMPANY. _All rights reserved._ PREFACE. In studying the rise of this curious sect I have discovered that certain misconceptions concerning it are deeply rooted in the minds of many of the more earnest of the well-wishers to society. Some otherwise well-informed people hold Mormonism to be synonymous with polygamy, believe that Brigham Young was its chief prophet, and are convinced that the miseries of oppressed women and tyrannies exercised over helpless subjects of both sexes are the only themes that the religion of more than two hundred thousand people can afford. When I have ventured in conversation to deny these somewhat fabulous notions, it has been earnestly suggested to me that to write on so false a religion in other than a polemic spirit would tend to the undermining of civilised life. In spite of these warnings, and although I know it to be a most dangerous commodity, I have ventured to offer the simple truth, as far as I have been able to discern it, consoling my advisers with the assurance that its insidious influence will be unlikely to do harm, because, however potent may be the direful latitude of other religious novels, this particular book can only interest those wiser folk who are best able to deal with it. As, however, to many who have preconceived the case, this narrative might, in the absence of explanation, seem purely fanciful, let me briefly refer to the historical facts on which it is based. The Mormons revere but one prophet. As to his identity there can be no mistake, since many of the "revelations" were addressed to him by name--"To Joseph Smith, Junior." He never saw Utah, and his public teachings were for the most part unexceptionable. Taking necessary liberty with incidents, I have endeavoured to present Smith's character as I found it in his own writings, in the narratives of contemporary writers, and in the memories of the older inhabitants of Kirtland. In reviewing the evidence I am unable to believe that, had Smith's doctrine been conscious invention, it would have lent sufficient power to carry him through persecutions in which his life hung in the balance, and his cause appeared to be lost, or that the class of earnest men who constituted the rank and file of his early following would have been so long deceived by a deliberate hypocrite. It appears to me more likely that Smith was genuinely deluded by the automatic freaks of a vigorous but undisciplined brain, and that, yielding to these, he became confirmed in the hysterical temperament which always adds to delusion self-deception, and to self-deception half-conscious fraud. In his day it was necessary to reject a marvel or admit its spiritual significance; granting an honest delusion as to his visions and his book, his only choice lay between counting himself the sport of devils or the agent of Heaven; an optimistic temperament cast the die. In describing the persecutions of his early followers I have modified rather than enlarged upon the facts. It would, indeed, be difficult to exaggerate the sufferings of this unhappy and extraordinarily successful sect. A large division of the Mormons of to-day, who claim to be Smith's orthodox following, and who have never settled in Utah, are strictly monogamous. These have never owned Brigham Young as a leader, never murdered their neighbours or defied the law in any way, and so vigorous their growth still appears that they claim to have increased their number by fifty thousand since the last census in 1890. Of all their characteristics, the sincerity of their belief is the most striking. In Ohio, when one of the preachers of these "Smithite" Mormons was conducting me through the many-storied temple, still standing huge and gray on Kirtland Bluff, he laid his hand on a pile of copies of the Book of Mormon, saying solemnly, "Sister, here is the solidest thing in religion that you'll find anywhere." I bought the "solidest" thing for fifty cents, and do not advise the same outlay to others. The prophet's life is more marvellous and more instructive than the book whose production was its chief triumph. That it was an original production seems probable, as the recent discovery of the celebrated Spalding manuscript, and a critical examination of the evidence of Mrs. Spalding, go far to discredit the popular accusation of plagiarism. Near Kirtland I visited a sweet-faced old lady--not, however, of the Mormon persuasion--who as a child had climbed on the prophet's knee. "My mother always said," she told us, "that if she had to die and leave young children, she would rather have left them to Joseph Smith than to any one else in the world: he was always kind." This testimony as to Smith's kindheartedness I found to be often repeated in the annals of Mormon families. In criticising my former stories several reviewers, some of them distinguished in letters, have done me the honour to remark that there was latent laughter in many of my scenes and conversations, but that I was unconscious of it. Be that as it may, those who enjoy unconscious absurdity will certainly find it in the utterances of the self-styled prophet of the Mormons. Probably one gleam of the sacred fire of humour would have saved him and his apostles the very unnecessary trouble of being Mormons at all. In looking over the problems involved in such a career as Smith's, we must be struck by the necessity for able and unprejudiced research into the laws which govern apparent marvels. Notwithstanding the very natural and sometimes justifiable aspersions which have been cast upon the work of the Society for Psychical Research, it does appear that the disinterested service rendered by its more distinguished members is the only attempt hitherto made to aid people of the so-called "mediumistic" temperament to understand rather than be swayed by their delusions. Whether such a result is as yet possible or not, Mormonism affords a gigantic proof of the crying need of an effort in this direction; for men are obviously more ignorant of their own elusive mental conditions than of any other branch of knowledge. L.D. MONTREAL, December, 1898. THE MORMON PROPHET. _BOOK I._ CHAPTER I. In the United States of America there was, in the early decades of this century, a very widely spread excitement of a religious sort. Except in the few long-settled portions of the eastern coast, the people were scattered over an untried country; means of travel were slow; news from a distance was scarce; new heavens and a new earth surrounded the settlers. In the veins of many of them ran the blood of those who had been persecuted for their faith: Covenanters, Quakers, sectaries of diverse sorts who could transmit to their descendants their instincts of fiery zeal, their cravings for "the light that never was on sea or land," but not that education by contact with law and order which, in older states, could not fail to moderate reasonable minds. With the religious revivals came signs and wonders. A wave of peculiar psychical phenomena swept over the country, in explanation of which the belief most widely received was that of the direct interposition of God or the devil. The difficulty of discerning between the working of the good and the bad spirit in abnormal manifestations was to most minds obviated by the fact that they looked out upon the confusing scene through the glasses of rigidly defined opinion, and according as the affected person did or did not conform to the spectator's view of truth, so he was judged to be a saint or a demoniac. Few sought to learn rather than to judge; one of these very few was a young man by name Ephraim Croom. He was by nature a student, and, being of a feeble constitution, he enjoyed what, in that country and time, was the very rare privilege of indulging his literary tastes under the shelter of the parental roof. In one of the last years of the eighteenth century Croom the elder had come with a young wife from his father's home in Massachusetts to settle in a township called New Manchester, in the State of New York. He was a Baptist by creed; a man of strong will, strong affections, and strong self-respect. Taking the portion of goods which was his by right, he sallied forth into the new country, thrift and intelligence written upon his forehead, thinking there the more largely to establish the prosperity of the green bay tree, and to serve his God and generation the better by planting his race in the newer land. The thirtieth year after his emigration found him a notable person in the place that he had chosen, with almost the same physical strength as in youth, stern, upright, thrifty, the owner of large mills, of a substantial wooden residence, and of many acres of land. He was as rich as he had intended to be; his ideal of righteousness, being of the obtainable sort, had been realised and strictly adhered to. The one disappointment of his life was the lack of those sturdy sons and daughters who, to his mind, should have surrounded the virtuous man in his old age. They had not come into the world. His wife, a good woman and energetic helpmeet, had brought him but the one studious son. Ephraim was thirty-two years of age when a young girl, strong, beautiful, impetuous, entered under the sloping eaves of his father's huge gray shingle roof. The girl was a niece on the maternal side. Her New England mother had, by freak of love, married a reckless young Englishman of gentle blood who was settled on a Canadian farm. Pining for her puritan home, she died early. The father made a toy of his daughter till he too died in the fortified town of Kingston, on the northern shore of Lake Ontario. No other relatives coming forward to assume his debts or to claim his child, their duty in the matter was clear to the minds of the Croom household, and the girl was sent for. Her name was Susannah, but she herself gave it the softer form that she had been accustomed to hear; when she first entered the sitting-room of the grave Croom family trio, like a sunbeam striking suddenly through the clouds on a dark day, she held out her hand and her lips to each in turn, saying, "I am Susianne." That first time Ephraim kissed her. It was done in surprise and embarrassed formality. He knew, when the moment was past that his parents had perceived that Susannah needed more decorous training. He concurred in believing this to be desirable, for the manners that had surrounded him were very stiff. Yet the memory of the greeting remained with him, a thing to be wondered at while he turned the whispering leaves of his great books. Susannah had travelled from the Canadian fort in the care of the preacher Finney. He was a revivalist of great renown, possessing a lawyer-like keenness of intellect, much rhetorical power, and Pauline singleness of purpose. That night he ate and slept in the house. The original Calvinism of the Croom household had already been modified by the waves of Methodist revival from the Eastern States. Finney was an Independent, but Martha Croom had an abounding respect for him; his occasional visits were epochs in her life. She had prepared many baked meats for his entertainment before the evening of his arrival with Susannah, but while he was present she devoted herself wholly to his conversation. The feast was spread in the inner kitchen. In the square brick fireplace burning pine sticks crackled, bidding the chill of the April evening retire to its own place beyond the dark window pane. The paint upon the walls and floor glistened but faintly to the fire and the small flames of two candles that stood among the viands upon the table. The elder Croom sat in his place. He was burly and ruddy, a wholesome man, very silent, very strong, a person to be feared and relied on. Ephraim believed that force went forth from his father's presence like perfume from a flower. There were many kinds of flowers whose perfume was too strong for Ephraim, but he felt that to be a proof of his own weakness. Martha Croom, also of New England stock, was of a different type. At fifty years she was still as slender as a girl--tall and too slender, but the small shapely head was set gracefully on the neck as a flower upon its stalk. Her hair, which was wholly silvered, was still abundant and glossily brushed. Her mind was not judicial. She was more quick to decide than to comprehend, full of intense activities and emotions. "I have heard," said the preacher slowly, "certain distressing rumours concerning--" Mrs. Croom gave an upward bridling motion of her head, and a red spot of indignant fire came in each of her cheeks. "Joe Smith?", she cried. "A blasphemous wretch! And there is nothing, Mr. Finney, that so well indicates the luke-warmishness into which so many have fallen as that his blasphemy is made a jest of." Ephraim moved uneasily in his chair. Mr. Croom made a remark brief and judicial. "The Smiths are a _low_ family." Mrs. Croom answered the tone. "If the dirt beneath our feet were to begin using profane language, I don't suppose it would be beneath our dignity to put a stop to it." "It is the Inquisition that my mother wishes to reinstate," said Ephraim. The master of the house again spoke with the _naïveté_ of unquestioning bias. "No, Ephraim; for your mother would be the last to interfere with any for doing righteousness or believing the truth." Mrs. Croom's slender head trembled and her eyes showed signs of tears at her son's opposition. "If God-fearing people cannot prevent the most horrible iniquities from being practised in their own town, the laws are in a poor condition." "You have made no candid inquiry concerning Smith, mother; your judgment of him, whether true or false, is based on angry sentiment and wilful ignorance." The preacher sighed. "This Smith is deceiving the people." "His book," said Ephraim, "is a history of the North American Indians from the time of the flood until some epoch prior to Columbus. It would be as difficult to prove that it was not true as to prove that Smith is not honest in his delusion. We can only fall back upon what Butler would call 'a strong presumption.'" Mrs. Croom, consciously or not, made a little sharp rap on the table, and there was a movement of suppressed misery like a quiver in her slender upright form. Her voice was low and tremulous. "If you'd got religion, Ephraim, you wouldn't speak in that light manner of one who has the awful wickedness of adding to the words of the Book." Ephraim continued to enlighten the preacher in a stronger tone. "Whether the man is mad or false, almost all the immoralities that you will hear reported about him are, as far as I can make out, not true. He doesn't teach that it's unnecessary to obey the ten commandments, or beat his wife, nor is he drunken. He's got the sense to see that all that sort of thing wouldn't make a big man of him. It's merely a revised form of Christianity, with a few silly additions, that he claims to be the prophet of." Mrs. Croom began to weep bitterly. The elder Croom asked a pertinent question. "Why do you wilfully distress your mother, Ephraim?" "Because, sir, I love my mother too well to sit silent and let her think that injustice can glorify God." It was a family jar. Finney was a man of about forty years of age; his eyes under over-reaching brows were bright and penetrating; his face was shaven, but his mouth had an expression of peculiar strength and gentleness. He looked keenly at the son of the house, who was held to be irreligious. And then he looked upon Susannah, whose beauty and frivolity had not escaped his keen observation. He lived always in the consciousness of an invisible presence; when he felt the arms of Heaven around him, wooing him to prayer, he dared not disobey. He arose now, setting his chair back against the wall with preoccupied precision. "The spirit of prayer is upon me," he said; and in a moment he added, "Let us pray." Susannah was eating, and with relish. She laid down her bit of pumpkin pie and stared astonished. Then, being a girl of good sense and good feeling, she relinquished the remainder of her supper, and, following her aunt's example, knelt beside her chair. The two candles and the firelight left shadowy spaces in parts of the room, and cast grotesque outlines against the walls. Nothing was familiar to Susannah's eye; she could not help looking about her. Ephraim was nearest to her. He was a bearded man, and seemed to her very old. She saw that his face looked pale and distressed; his eyes were closed, his lips tight set, like one bearing transient pain. At the end of the table her uncle knelt upright, with hands clasped and face uplifted, no feature or muscle moving--a strong figure rapt in devotion. On her other side, as a slight tree waves in the wind, her aunt's slim figure was swaying and bending with feeling that was now convulsive and now restrained. Sometimes she moaned audibly or whispered "Amen." Across the richly-spread table Susannah saw the preacher kneeling in a full flickering glare of the pine fire, one hand upon the brick jamb, the other covering his eyes, as if to hide from himself all things that were seen and temporal in order that he might speak face to face with the Eternal. It was some time before she listened to the words of the prayer. When she heard Ephraim Croom spoken of by name, there was no room in her mind for anything but curiosity. After a while she heard her own name, and curiosity began to subside into awe. After this the preacher brought forward the case of Joseph Smith. Before the prayer ended Susannah was troubled by so strong a sense of emotion that she desired nothing so much as relief. It seemed to her that the emotion was not so much in herself as in the others, or like an influence in the room pressing upon them all. At length a kitten that had been lying by the hearth got up as if disturbed by the same influence, and, walking round the room, rubbed its fur against Ephraim's knee. She saw the start run through his whole nervous frame. Opening his eyes, he put down his hand and stroked it. Susannah liked Ephraim the better for this. The kitten was not to be comforted; it looked up in his face and gave a piteous mew. Susannah tittered; then she felt sorry and ashamed. CHAPTER II. Two quiet years passed, and Susannah had attained her eighteenth birthday. On a certain day in the week there befell what the aunt called a "season" of baking. It was the only occasion in the week when Mrs. Croom was sure to stay for some length of time in the same place with Susannah beside her. Ephraim brought down his books to the hospitable kitchen, and sat aloof at a corner table. He said the sun was too strong upon his upper windows, or that the rain was blowing in. The first time that Ephraim sought refuge in the kitchen Mrs. Croom was quite flustered with delight. She always coveted more of her son's society. But when he came a third time she began to suspect trouble. Mrs. Croom stood by the baking-board, her slender hands immersed in a heap of pearly flour; baskets of scarlet currants lay at her feet. All things in the kitchen shone by reason of her diligence, and the windows were open to the summer sunshine. Susannah sat with a large pan of red gooseberries beside her; she was picking them over one by one. Somewhere in the outer kitchen the hired boy had been plucking a goose, and some tiny fragments of the down were floating in the air. One of them rode upon a movement of the summer air and danced before Susannah's eyes. She put her pretty red lips beneath it and blew it upwards. Mrs. Croom's suspicions concerning Ephraim had produced in her a desire to reprove some one, but she refrained as yet. Susannah having wafted the summer snowflake aloft, still sat, her young face tilted upward like the faces of saints in the holy pictures, her bright eyes fixed upon the feather now descending. Ephraim looked with obvious pleasure. Her head was framed for him by the window; a dark stiff evergreen and the summer sky gave a Raphaelite setting. The feather dropped till it all but touched the tip of the girl's nose. Then from the lips, puckered and rosy, came a small gust; the fragment of down ascended, but this time aslant. "You didn't blow straight enough up," said Ephraim. Susannah smiled to know that her pastime was observed. The smile was a flash of pleasure that went through her being. She ducked her laughing face farther forward to be under the feather. Mrs. Croom shot one glance at Ephraim, eager and happy in his watching. She did what nothing but the lovelight in her son's face could have caused her to do. She struck the girl lightly but testily on the side of the face. Ephraim was as foolish as are most men in sight of a damsel in distress. He made no impartial inquiry into the real cause of trouble; he did not seek Justice in her place of hiding. He stepped to his mother's side, stern and determined, remembering only that she was often unwise, and that he could control her. "You ought not to have done that. You must never do it again." With the print of floury fingers on her glowing cheeks the girl sat more astonished than angry, full of ruth when her aunt began to sob aloud. The mother knew that she was no longer the first woman in her son's love. It was without doubt, Mrs. Croom's first bitter pang of jealousy that lay at the beginning of those causes which drove Susannah out upon a strange pilgrimage. But above and beyond her personal jealousy was a consideration certainly dearer to a woman into whose inmost religious life was woven the fibre of the partisan. As she expressed it to herself, she agonised before the Lord in a new fear lest her unconverted son should be established in his unbelief by love for a woman who had never sought for heavenly grace; but, in truth, that which she sought was that both should swear allegiance to her own interpretation of grace. In this prayer some good came to her, the willingness to sacrifice her jealousy if need be; but, after the prayer another thought entered into her mind, which she held to be divine direction; she must focus all her efforts upon the girl's conversion. In her heart all the time a still small voice told her that love was the fulfilling of the law, but so still, so small, so habitual was it that she lost it as we lose the ticking of a clock, and it was not with increased love for Susannah that she began a course of redoubled zeal. The girl became frightened, not so much of her aunt as of God. The simple child's prayer for the keeping of her soul which she had been in the habit of repeating morning and evening became a terror to her, because she did not understand her aunt's phraseology. The "soul" it dealt with was not herself, her thoughts, feelings, and powers, but a mysterious something apart from these, for whose welfare these must all be sacrificed. Susannah had heard of fairies and ghosts; she inclined to shove this sort of soul into the same unreal region. The dreary artificial heaven, which seemed to follow logically if she accepted the basal fact of a soul separated from all her natural powers, could be dispensed with also. This was her hope, but she was not sure. How could she be sure when she was so young and dependent? It was almost her only solace to interpret Ephraim's silence by her own unbelief, and she rested her weary mind against her vague notions of Ephraim's support. One August day Mrs. Croom drove with her husband to a distant funeral. In the afternoon when the sunshine was falling upon the fields of maize, when the wind was busy setting their ribbon-like leaves flapping, and rocking the tree-tops, Ephraim Croom was disturbed in his private room by the blustering entrance of Susannah. The room was an attic; the windows of the gable looked west; slanting windows in the shingle roof looked north and south. The room was large and square, spare of furniture, lined with books. At a square table in the centre sat Ephraim. When Susannah entered a gust of wind came with her. The handkerchief folded across her bosom was blown awry. Her sun-bonnet had slipped back upon her neck; her ringlets were tossed. "Cousin Ephraim, my aunt has gone; come out and play with me." Then she added more disconsolately, "I am lonely; I want you to talk to me, cousin." The gust had lifted Ephraim's papers and shed them upon the floor. He looked down at them without moving. Life in a world of thoughts in which his fellows took no interest, had produced in him a singularly undemonstrative manner. Susannah's red lips were pouting. "Come, cousin, I am so tired of myself." But Ephraim had been privately accused of amative emotions. Offended with his mother, mortified he knew not why, uncertain of his own feeling, as scholars are apt to be, he had no wish then but to retire. "I am too busy, Susianne." "Then I will go alone; I will go for a long, long walk by myself." She gave her foot a defiant stamp upon the floor. He looked out of his windows north and south; safer district could not be. "I do not think it will rain," he said. A suspicion of laughter was lurking in his clear quiet eyes, which were framed in heavy brown eyebrows and thick lashes. Nature, who had stinted this man in physical strength, had fitted him out fairly well as to figure and feature. Susannah, vexed at his indifference, but fearing that he would retract his unexpected permission, was again in the draught of the open door. "Perhaps I will walk away, away into the woods and never come back; what then?" "Indians," suggested he, "or starvation, or perhaps wolves, Susianne." "But I love you for not forbidding me to go, cousin Ephraim." The smile that repaid him for his indulgence comforted him for an hour; then a storm arose. In the meantime Susannah had walked far. A squatter's old log-house stood by the green roadside; the wood of the roof and walls was weathered and silver-gray. Before it a clothes-line was stretched, heaved tent-like by a cleft pole, and a few garments were flapping in the wind, chiefly white, but one was vivid pink and one tawny yellow. The nearer aspect of the log-house was squalid. An early apple-tree at the side had shed part of its fruit, which was left to rot in the grass and collect flies, and close to the road, under a juniper bush, the rind of melons and potato peelings had been thrown. There was no fence; the grass was uncut. Upon the door-step sat a tall woman, unkempt-looking, almost ragged. She had short gray hair that curled about her temples; her face was handsome, clever-looking too, but, above all, eager. This eagerness amounted to hunger. She was looking toward the sky, nodding and smiling to herself. Susannah stopped upon the road a few feet from the juniper bush. It occurred to her that this was Joseph Smith's mother, who had the reputation of being a speywife. The sky-gazer did not look at her. "Are you Lucy Smith?" The woman clapped her hands suddenly together and laughed aloud. Then she rose, but, only glancing a moment at the visitor, she turned her smiling face again toward the sky. Into Susannah's still defiant mood darted the thought of a new adventure. "Will you tell my fortune?" "Who am I to tell fortunes when my son Joseph has come home?" Again came the excited laugh. "It's the grace of God that's fallen on this house, and Lucy Smith, like Elizabeth, the wife of Zacharias, is the mother of a prophet." "He isn't a prophet," said Susannah, taking a step backward. "Seven years ago was his first vision, and all the people trampling upon him since to make him gainsay it, but he stood steadfast. I dreamed it--when he was a little child I dreamed it, and it has come true." Then, seeming to return into herself, her gaze wandered again to the sky, and she murmured, "The mother of a prophet, the mother of a prophet!" On the other side of the road a few acres of ground were lying under disorderly cultivation. In one patch the stalks of sweet maize had been fastened together in high stooks, disclosing the pumpkin vines, which beneath them had plentifully borne their huge fruit, green as yet. At the back of this cultivated portion an old man, the elder Joseph Smith, was digging potatoes; his torn shirt fluttered like the dress of a scarecrow. Behind him and all around was the green wood, close-growing bushes hedging in the short trees of a second growth which covered a long low hill. Above the hill ominous clouds like smoking censers were being rolled up from the east; the waving beards of the corn stooks rustled and streamed in wind which was growing colder. Susannah's dress and bonnet were roughly blown, and the clothes on the line flapped again around the tall figure of the witch in the doorway. Susannah contradicted again with the scornful superiority of youth. "I don't believe that your son is a prophet." Lucy Smith, having the sensitive receptive power of an hysteric, was sobered now by the determination of Susannah's aspect. She looked almost repentant for a moment, and then said humbly, "If you'll come in and see Emmar--Joseph and Emmar have come home--Emmar will tell you the same." A gray vaporous tint was being spread over the heavens, folding this portion of earth in its shadow and darkening the interior of the cabin which Susannah entered. Upon a decent bedstead reclined a young woman. Everything near her was orderly and clean. She belonged, it would seem, to a better class of the social order than the other, certainly to a higher type of womanhood. "What have you got? Is it a kitten?" asked Susannah. Advancing across the dark uneven floor, she perceived that the reclining woman was caressing some small creature beneath her shawl. "Emmar, Emmar," said Lucy Smith, "tell Miss from the mill about the angel that appeared to Joseph." Emma Smith was a nobly made, dignified young creature. She looked at Susannah's beautiful and open countenance, and straightway drew forth the young thing she was nursing for her inspection. It was an infant but a few days old. Surprised, reverent, and delighted, Susannah bent over it. The child made them all akin--the squalid old hysteric, the respectable young mother, the beautiful girl in her silken shawl. Some minutes elapsed. "Emmar, Miss here doesn't know nothing about Joseph. She says it ain't true." The young mother smiled frankly. "I suppose it seems very hard for you to believe," she said, "but it's quite true, and the Lord told Joseph where to find the new part of the Bible that he's going now to make known to the world. Shall I tell you about it?" Susannah looked at her dazed; she had heretofore heard of the Smiths' doctrines as of the ravings of the mad. It had not occurred to her that a sane mind could regard them seriously. "It was seven years ago," said Emma, "at the time the big revival was here and Joseph was converted; but he heard all the Methodists and Baptists and Presbyterians disputing together as to which of them was right, and he felt so burdened to know which was right, and he felt a sort of longing in him to be a great man, bigger than the revival preacher that had been here that all the people ran after, and Joseph felt that he could be bigger than that, and preach and tell all the people what was right, if they would all come to hear him. And he was so burdened that one day he went out into the woods, and he began crying and confessing his sins and calling out to God to show him what was right and make him a great preacher. Well, when he had been crying and going on like that for a long time, he just fell right down as if he was asleep, and it was all dark till a light fell from heaven and an angel came in the light." Emma went on to tell of Smith's vision and first call, of his backsliding and final commission. Susannah stared. The young mother was a reality; the baby was a reality. Could the statements in this wild story bear any relation to reality? The old woman stood by, nodding and smiling. The young girl's mind became perplexed. "It was just before he began to translate the gold book that he came to board at my father's in Susquehannah County, and he told me all about it, and I believed him; but my father wouldn't, so I had to go away with Joseph to get married; but since then father's forgiven us; and we've been back home this last summer, and we've been to Fayette too, living with a gentleman called Mr. Whitmer, who believes in Joseph, and all the time Joseph's been translating the book that was written on the gold plates that he found in the hill. It's been very hard work, and we've had to live very poor, because Joseph couldn't earn anything while he was doing it, but it's done now, so we feel cheered. And now that it's going to be printed, and Joseph can begin to gather in the elect very soon, and now that baby's come--" Emma stopped again; the last domestic detail seemed to involve her mind in such meshes of bliss that she lost sight of the end of her sentence. All her words had been calm, and the baby that lay upon the bed beside her stretching its crumpled rose-leaf fists into the air and making strange grotesque smiles with its little red chin and cheeks was undoubtedly a true baby, a good and delightful thing in Susannah's estimation. Had the Bible in the hill been a true Bible? Susannah intuitively knew that Emma Smith, bending with grave rapture over her firstborn, was not trying to deceive her. "It seems to me," she said, "that it is terribly wicked of you to believe about this Bible." Her utterance became thick with her rising indignation. "How can you sit and hold that child and say such terribly wicked things?" She could not have told why she referred to the child; the moment before it was spoken she had not formulated the thought. She was not old enough to reason about the sacredness of babies; she only felt. The tears started to Emma's eyes. She clasped her child to her breast. "Yes, I know how you feel. I felt that way too myself, and sometimes even yet it frightens me; but, you see, I know it is true, so it must be right. But I've given up expecting other people to believe it just yet, until Joseph is allowed to preach, and then it's been revealed to him that the nations shall be gathered in. Only you looked so--so beautiful--you see, I thought perhaps God might have sent you to be a friend to me. I have no friends because of the way they persecute Joseph." Susannah turned in incredulous wrath and tramped, young and haughty, to the outer door. The first drops of a heavy shower were falling; she hesitated. "But tell her about the witnesses, Emmar." Old Lucy stood half-way between the bed and the door, making nods and becks in her excited desire that Susannah should be impressed. "For when the dear Lord saw that folks wouldn't b'lieve Joseph, He didn't leave him without witnesses." Susannah, stopped by the weather, felt more willing to conciliate. She returned gloomily within the sound of Emma's gentle voice. "It was Mr. Cowdery and Mr. Whitmer and Mr. Harris," Emma said. "Mr. Cowdery and Mr. Whitmer saw the gold plates held in the air, as it were by hands they couldn't see, but Martin Harris he had to withdraw himself because he couldn't see the vision, and he went away by himself and sobbed and cried. But Joseph went and put his arm around him and prayed that his faith might be strengthened, and then he saw it. So they three have written their testimony in the front of the book that's being printed." A storm had now broken upon the house in torrents. The door was shut. Emma wrapped her child closer in her shawl. Susannah sat sulky and disconsolate. She had a vague idea that the vengeance of heaven was overtaking her for merely listening to such heresy. Over against this was a shadowy doubt whether it might not be true, roused by Emma's continued persistency. "Is it any easier to believe that those things happened to folks when the Bible was written? Don't you believe that God appeared to Moses and Samuel and told them the very words to write down, and showed them visions; and isn't He the same God yesterday, to-day, and for ever? It's just what it says in the Bible shall come about in the latter days. It's because of the great apostasy of the Church, no one really believing in Jesus Christ, that a new prophet had to appear--that's Joseph." "They do believe," Susannah spoke sullenly. "Well, there's your aunt, Mis' Croom. Now she's as good as there is in the modern Church, isn't she? She's doing all she can to save her soul. She can't do it, for she don't believe. Why the Lord, He said that signs and wonders should follow them that believe. Have they any signs and wonders up at your place? And He said that believers must forsake all, houses and lands and all; what have your people forsook? And as to its being hard to believe about Joseph--you just take the things in the Bible, Elisha and the bears, for instance, and Paul bringing back Dorcas to life, and just think how hard they'd be to believe if you heard they happened yesterday, next door to you. And with God all times and places is the same. Souls is only saved by believing; the Lord says so, and accepting the things of faith to come to pass, and being baptized and giving up all and following; and it's an awful thing to lose one's soul." At this reiteration of the doctrine of the soul as a thing apart from the development of reason and character, Susannah rose, ready to cry with anger. Her aunt's agitation on the subject had left a sore to which the gentlest touch was pain. "I don't believe it," she cried. "I don't believe God wants us to do anything except just good. That's what _my_ father told me. I'm going home. I don't care how it rains." Emma did not hear her. Over her pale young face had come the peculiar expression of alert and loving listening. She had detected the sound of a footstep which Susannah now heard coming heavily near. A large man of about twenty-five years of age entered from the bluster of the storm. As Susannah was trying to push out past him into its fury, he paused, staring in rough astonishment. Lucy hung on to her arm. "Stay a bit! Joseph must hold the umbrella over Miss. Emmar, tell her she can't no wise go alone." Susannah fled into the driving sheets of rain, but Joseph Smith, umbrella in hand, followed her. CHAPTER III. The umbrella was a very heavy one. Susannah certainly could not have held it against the wind. Joseph Smith held the shelter between Susannah and the blast, looking at her occasionally with a kindly expression in his blue eyes, but merely to see how far it sheltered her. They walked in silence for about a quarter of a mile. The rain swept upon her skirt and feet; she saw it falling thick on either side; she saw it beating upon Smith's shoulder, upon one side of his hat, and dripping from his light hair. The wind was so strong that the very drops that trickled from his hair were blown backward. His blue coat was old--not much protection, she thought, against the storm. The false prophet had hitherto appeared quite as terrible to her imagination and as far removed from real life as the wild beast of story books; now he appeared very much like any other man--rather more kind in his actions, perhaps, and distrait in his thought. Susannah began to think herself a discoverer. "You are not keeping the rain off yourself." "It don't matter about me. I don't mind getting wet." His tone carried conviction. After a while gratitude again stirred her into speech. "I'm afraid you find it awfully hard holding up the umbrella." He gave a glance downward at her as she toiled by his side. "Why you're most blown away as it is. You couldn't get along without the umbrellar." Regarding her attentively for a minute, he added, "Emmar will be vexed when she hears that your dress got so splashed." They were both bending somewhat forward against the wind; the road beneath them was glistening with standing water. When they passed by the woods the trees were creaking and cracking, and over the meadows hung shifting veils of clouds and rain. "I guess I'd better not take you farther than Sharon Peck's. Your folks would be pretty mad if you walked through the village with Joe Smith." The lines round Susannah's mouth strengthened themselves; she felt herself superior to those whose attitude of mind he had thus described. "You have been very kind to come with me. I'd like better to go home than stop, if it isn't too far." "I guess not. If you'd lived here longer you'd know that there was all manner of evil said about me, and the worst of it is that some of it's true. I've been a pretty low sort of fellow, and I hain't got any education to speak of." She looked up at him in astonishment; the expression of his face was peaceful and kindly. "Then why do you go about preaching and saying--" "I hain't got nothing to do with that at all. If an angel comes from heaven and gives me a partic'lar revelation, calling me by name, namely, 'Joseph Smith, Junior,' tain't for me to say he's made a mistake and come to the wrong man, though goodness knows I hev said it to the Lord often enough; but now I've come to see that it's my business just to do what I'm told. But as to the low ways I hed--why, I've repented and give them up, and as to the education, I'm trying to get that, but it won't come in a minute." Her conscience was not at rest; to be silent was like telling a lie, and from motives of fear, too! At length she burst out, "I don't believe you ever saw an angel, Mr. Smith. I think it's very wicked of you to have made it up, and about the gold Bible too." They were still half a mile from the nearest house. Susannah gasped. When she had spoken her defiance she realised that if she had nothing worse to fear, she at least deserved to be left alone among the raging elements. She staggered somewhat, expecting a rebuff. "I guess you'd better take my arm," he said. "It ain't no sort of a day for a woman to be out." When she hesitated, flushed and frightened, a smile came for the first time across his face. "You're almost beat back by the wind. It won't hurt you to grip hold of my sleeve, you know, even if I am a thundering big liar. I don't know as I can expect you to believe anything else. Emmar didn't for a long time, but then, after a spell, she gave up all the comforts of her father's house just to stand by me, and no one's ever had a word to say against Emmar." They stopped at a farmhouse on the outskirts of the village. Smith had said to Susannah, "There's a gentleman I know stopping at Sharon Peck's. I'll pass the umbrellar on to him, and he'll take you home. He's been a Quaker, but I guess you'll find him a pretty nice young gentleman. Mrs. Peck, she isn't to home." He left Susannah standing upon the lee side of a wooden house amid treeless fields. The eaves sheltered her. She stooped down and with both hands wrung the water from her skirts. She was busy over this when the promised escort joined her. The remnants of his forsaken Quakerism hung around him; his coat was buff, his hat straight in the brim, his manner prim, and when he spoke it was in the speech of his people. His complexion was very light, hair, eyebrows and lashes, and the down on his chin--almost flaxen; his face was browned by exposure to the weather, but so well formed that Susannah found him very good to look upon, the features pointed and delicate, but not without strength. "Thou wilt walk as far as thy home with me?" he asked. He held Smith's huge umbrella, but he did not hold it with the same strength, nor did he show the same skill in keeping it against the wind. He spoke as they walked. "Thou hast walked a long way. Art weary?" "Yes--no--I don't know." What did it matter whether she was tired or not? Baffled curiosity was exciting her. "You are a stranger here. Are you a friend of the Smiths?" "I have experienced the great benefit of being acquainted with the prophet for the last fourteen days." "But he's not a prophet," said Susannah resentfully. "Did'st thou never find thyself to be mistaken when thou wast most sure? Hast thou not perceived that thy Bible tells thee in many different ways that God chooses not as men choose?" Then with great ardour he preached to her the doctrine of this new Christian sect. He was a convert; his preaching was rather the eager recital of his own experience, which would out, like some dynamic force within him, than pressure brought wilfully to bear upon her. He said, "I do not ask thee, friend, if thou art Methodist or Baptist or Presbyterian, but I do ask thee, canst thou read the promises of thy Lord to his church and be content with its present low estate?" Susannah was habituated to some recognition of her beauty; she missed it here, not knowing what she missed. Smith had known that it was important for her to be sheltered from the wind; he was sorry that her skirts were splashed; his manner, casual as it had been, had at least had in it that element of "because you are you," the first essential of any human relationship. But Susannah liked the young Quaker much better than Smith; he was of finer fibre, and her heart was agape for young companionship; so, unconsciously, she resented his indifference, not only as to her sect but as to her sex. "My father was an Englishman," she replied with dignity, not knowing why this seemed sufficient answer. The Quaker proceeded eagerly with his own story. He had searched the Scriptures diligently, and found in them no warrant for believing that the age of miracles and direct revelations would ever pass from the church. Then upon the gloom of his deep despondency a star had arisen. He had heard of a young man, poor, obscure, illiterate, who had dared to come forth saying again, as St. Peter had once said, "This is that which was spoken by the prophet Joel." He had come far to hear the word, and, upon hearing it, he had found rest for himself and a hope for the world. His ardour was beginning to tell upon Susannah's mind. The desire awoke within her for some fellowship with his enthusiasm. Stronger was the desire to receive personal recognition from the fair-faced youth. "I am English," she repeated, "and of course I think it very wicked to add anything to the Bible; it says so in the Revelation." "That to me also was a stumbling-block for a short time; but if thou wilt consider, friend, that the Book of Mormon is the history of God's dealing with the wild races of our own continent from the time of Noah until the time of Maroni, which would be about three hundred years after the first coming of the Lord, and that this sacred history, so necessary for the instruction of us who must now dwell in the same land, could not be given until this continent was known to the world, thou wilt cease to cavil, and wilt in all humility believe that that which is done of the hand of the Lord cannot be wrong." Faith begging the question is a sight to which the eye of experience becomes accustomed, but Susannah, standing upon the threshold of life, blinked and failed to focus her vision, feeling vaguely that during the last phrase some one had turned a somersault, and that too quickly to be watched. "Thou wilt think upon these things?" The young Quaker stood in the storm and looked earnestly upon Susannah, who was upon her uncle's doorstep, within shelter of the brown pent house. Susannah smiled. It was a perfectly instinctive smile, not one self-conscious thought went behind or before. She smiled because the young man was comely, and because she was young and wanted companionship. "I don't know," she said with perfect frankness; "my aunt will be so vexed with me when she hears that I've been to the Smiths that I don't believe I'll be allowed to think of anything this good while." Her smile, her girlishness, seemed at last to pierce beneath the armour of his devout abstraction. Fortune at work chooses her a fine-edged instrument, and Joseph Smith, with unerring but probably half conscious instinct, had sent the right messenger. The cloud of serious intent on the youth's face broke now into a sudden admiring glance, half playful yet fully earnest. His gray eyes held for a moment gracious parley with hers. "Wilt thou," he asked, still smiling, "give it as excuse in the day of judgment that they would not let thee think?" "N-n-no." She was more struck with the inadequacy of the excuse than with the fact that she had a better one if she had chosen to give it. He was again grave, but he was not now unappreciative. "Thou art very fair, and beauty to a young woman is, no doubt, a great snare. I will wrestle in prayer for thee." He was going down the brick walk between the masses of drenched flowers. "Don't," cried Susannah faintly, "don't do that." But he did not hear her. CHAPTER IV. The wind that in the hurly-burly out of doors had been a cheerful if boisterous enemy, seemed suddenly transformed into a wailing spirit when Susannah was making her way up the stairs of the darkening wooden house. Its master and mistress had not yet returned from burying the dead. The girl made her way up to Ephraim's room. The books were left open upon the table; no one was there. It was a new thing that Ephraim should breast a storm. Susannah trudged downstairs again and dried her bedraggled skirts at the fire--an empty house, a dreary wailing wind, and gathering twilight for her sole companions. At length a step was heard. Ephraim came in bearing Susannah's rain cloak and goloshes. He was wet, pale, and breathless, but he would not betray his weakness and excitement by a word. "You were looking for me, Ephraim, and some one told you that I had come home. Did you hear who brought me? O Ephraim! I have been out walking with the false prophet, and then with one of his disciples." Susannah, sitting by the fire, looked at him trying to smile through his gloom. She began again, then stopped; how to impart the full flavour of that which had befallen her she did not know. It seemed to her that the difficulty lay in Ephraim's silence. She was not aware that she had not even a distinct thought for a certain interest in her late companion which she most wanted to put into words. "Ephraim, it's all very well for you to stand there drying your feet, but--but--they were just like other people, as you told Mr. Finney, you know." "Did you expect them to have horns and tails?" "I don't think they are very wicked," said Susannah. She looked down as she said it, speaking with a certain undefined tenderness of tone begotten of a new experience. "Well?" "That's all." "How could you know whether they are wicked or not?" he burst out angrily. "Do you suppose that they would show _you_ the iniquity of their hearts?" "Why, Ephraim, you've always stood up for them before!" He gave a sort of snort. "I never stood up for them by making eyes at my hands and cooing out my words." She looked up in entire bewilderment. "It doesn't matter what I mean," he added. "What did they say? What did they do? Tell me. If I'd known these fellows had come back, do you suppose I'd have let you go?" "You are so strange," she said. "They did nothing but just bring me home and hold the umbrella, and Joseph Smith said he knew he'd been a bad man and didn't know anything. I thought you'd be interested to hear about them, Ephraim." "I should have thought you'd had too much self-respect to allow him to talk to you like that. Of course he was trying to work on your feelings." "No, he wasn't, Ephraim. You are quite as unjust as my aunt to-day. He wasn't trying to work on my feelings. He was just--well, he was sorry that my frock got so wet, and he just happened to say the other thing. I am sure--" Her conviction concerning the naturalness of Smith's conduct and the Quaker's sincerity had arisen in the presence of each, and was not now to be ascribed to any particular word or action which she could remember and repeat. "Oh, he was sorry your frock was splashed, was he? And the other fellow they call Halsey, was he concerned about that too?" "Who told you that his name was Halsey?" The interest of her tone was unmistakable. "That is his name, and he must be a degraded fellow to take up with Smith." She saw that Ephraim's clothes were very wet; he must have walked far. She attributed his exhausted look entirely to fatigue, and his ill-temper to the same cause. "Mr. Halsey seemed quite good and in earnest, like the people that come to see Mr. Finney when he stays here, asking about saving their souls, as if their souls were something quite different from the other part of them; and, Ephraim, I have often wanted to ask you, but I didn't like to. You don't believe what aunt and uncle do, do you? Aunt talks as if you didn't believe. Do you think"--her voice trembled--"do you think that I ought to think about my soul--that way?" Ephraim never perceived the nature of her difficulty. He thought she questioned the earnestness of life. He leaned back against the jamb of the chimney, vainly trying to dispel his anger and bring his mind under the command of reason. He looked at Susannah steadily; she was somewhat pale with weariness and excitement; she could never be other than beautiful. How perfect was the moulding of the strong firm chin, of the curving nostrils! The breadth of the cheek bone, the height and breadth of the brow, beautiful as they were in their pink and white tinting, conveyed to him almost more strongly the sense of mental completeness than of outward beauty. He did not dare to look at her questioning eyes; his glance travelled over the amber ringlets, damp and tossed just now, drooping as if to say "Susannah is lonely and perplexed, and she needs your help." Ephraim, proud, and mortified to think how ill he compared with her, laughed fiercely within himself. This was a young woman of distinction, and just now she knew it so little that she sat looking up with respect at his ill-conditioned self. How long would that last? How long would she remember any word that he chanced to say to her? "Susannah, I think you are very ignorant. Were you never taught anything when you were a little girl?" "My father and his friends were always polite to me." She spoke with grave, rather than offended, dignity. "She is entirely sweet," he said to himself; "she will never answer me in anger." Then he went on aloud, "And I am not polite; I am ill-trained and ill-bred. Well, listen, Susannah. Whatever my mother may or may not tell you about my peculiar opinions, whatever _I_ choose to believe or to do, remember this, that I tell you that _you have_ a soul to be eternally lost or saved, and it behoves you to walk carefully and concern yourself about your salvation." There was a vibration of intense warning in his voice. He was thinking of the life that might be so noble if will and reason sided with God, and of the snares that the world lays for beauty, and the light way in which beauty might walk into them; and, as with all dreamy minds, he was too absorbed in his thought to know how little it shone through the veil in which he wrapped it. Susannah grew a shade paler. She had struggled in a blind child-fashion to maintain a religion that would embrace her manifold life, but now it appeared that, after all, Ephraim endorsed the general view; his refusal to comply openly with it came of wilfulness, not unbelief. The stronghold of her peace was gone. "My papa never spoke to me about religion in that way, but I don't think he believed that." Ephraim thought of the weak and reckless young father, of the careless life broken suddenly by death. "He has learned the truth now," he said shortly. After a pause, in which she did not speak, he betook himself to his own rooms, leaving Susannah to the companionship of the lonely house, the howling wind, the gathering night, and a new fear of a state eternal and infernal, into which she might so easily slip. Ephraim said so, and he would never have proclaimed what he would not comply with unless its truth were very sure. As for him, his self-despite was pain that rendered him oblivious of her real danger. Where was his boasted justice? Gone before a breath of jealousy. The neighbours had told him that she had smiled on Halsey, and the abuse of the Smithites, in which his mother indulged in the blindness of religious party-spirit, had fallen from his lips as soon as his own passion had been touched. Had his former candour, then, been the thing his mother called it, _indifference_ to, rather than reverence for truth? This was the travail of soul that Susannah could have as little thought of as he had of hers. It held Ephraim in its fangs for many days. CHAPTER V. The return of Smith and his few followers, and the speedy publication of the first edition of the Book of Mormon, stirred anew the flames of religious excitement. All other sects were at one in decrying "the Mormons," as they now began to be called by their enemies. There was perhaps good reason for intelligent disapprobation, but Understanding was left far behind the flying feet of Zeal, who, torch in hand, rushed from house to house. It was related that Joseph Smith was in the habit of wounding inoffensive sheep and leading them bleeding over the neighbouring hills under the pretext that treasure would be found beneath the spot where they would at last drop exhausted; and there were dark hints concerning benighted travellers who, staying all night at the Smiths' cabin, had seen awful apparitions and been glad to fly from the place, leaving their property behind. There was a story of diabolical influence which Smith had exercised in order to gain the young wife whom he had stolen from her father's roof, and, worse than all, there were descriptions of occult rites carried on in secret places, where the most bloody mysteries of the Mosaic priesthood were horribly travestied by Smith and his friends, Cowdery and Rigdon, in order to dupe the simple into belief in the new revelation. Ephraim Croom had again withdrawn himself out of hearing of the controversy. Judging that Susannah was sufficiently guarded by his parents to be safe, he became almost oblivious of conversation which he despised. He did not reflect that Susannah knew nothing of his hidden conflict, that she could only perceive that, after uttering an ominous warning, he had left her to work out its application alone. It was at first not at all her liking for the Smiths, but only her unbiassed common sense, which convinced her that the wild stories told concerning them were untrue. When she became enraged at their untruth she became more kindly disposed toward the young mother, whose baby had made a strong appeal to her girlish heart, and the big kindly lout of a man who had sheltered her from the rain. This benevolent disposition might have slumbered unfruitful but for the memory of the fine and resolute face of the young disciple who had promised to wrestle in prayer for her. There was novelty in the thought. The gay witch Novelty often apes the form of Love. Susannah did not know Love, so she did not recognise even the vestments falsely worn, but they attracted her all the same. Her young blood boiled when her aunt, dimly discerning some unlooked-for obstinacy in her niece's mind, repeated each new report in disfavour of the Mormons. It was the old story about the blood of the martyrs, for ridicule and slander spill the pregnant blood of the soul; but they who believe themselves to be of the Church can seldom believe that any blood but their own will bear fruit. Every stab given to the reputation of the Smiths was an appeal to Susannah's sympathy for them. Mrs. Croom, with a sense of solemn responsibility, was at great cost bringing all her influence to bear upon the young girl whom her son loved. She drearily said to herself, after many days, that her influence was weak, that it accomplished nothing. The strength of it pushed Susannah, who stood faltering at the parting of the ways, and the impetus of that push was felt in her rapid and unsteady step for many and many a year. One day, when the men were out cutting the maize, Susannah rode with her uncle to the most distant of his fields, and found herself on the hill called in Smith's revelation Cumorah. The sound of the men at work and the horses shaking their harness was close in her ears while she strayed over this bit of hilly woodland. It is one of the low ridges that intersect the meadows on the banks of the Canandaigua, and here Smith professed to have found the golden book. It was because of this that Susannah had the curiosity to climb it now. The beech wood grew thick upon it; the afternoon sun struck its slant sunbeams across their boles. Once, where the beeches parted, she came upon a fairy glade where two or three maples, fading early, had carpeted the ground with a mosaic of gold and red, and were holding up the remainder of their foliage, pink and yellow, in the light. The beauty wrought in her a dreamy receptive mood. Climbing higher, she came upon a very curious dip or hollow in the ground. In its narrowest part a man was lying prostrate; his face was buried in his hat, which was lying upon the ground between his hands; the whole expression of his body was that of attention concentrated upon something within the hat. When she came close he moved with a convulsive start, and she saw that it was Joseph Smith. His look changed into one of deference and satisfaction. He rose up, lifting his hat carefully; in it lay a curious stone composed of bright crystals, in shape not unlike a child's foot. "It's my peepstone," he said. "It's the stone I look into when I pray that I may be shown what to do." Exactly as one child might show to another some worthless object he deemed choice, he showed the stone to her. "I don't know what you mean. How could a stone help you?" "All I know is that when I've been lying for a long time, feeling that I'm a poor fellow and haven't got no sense anyway, and the tears come to my eyes and gush out, feeling I'm so poor and mean, then when I lie and look and look into this peepstone, I see things in it, pictures of things that is to be, and sometimes of things that are just happening alongside of me that I didn't know any other way. I can't say how it may be; I only know when I see it that I am 'accounted worthy.'" "You couldn't see anything in the stone." "No more I couldn't. The stone's nothing, an' I'm nothing, and that's why, when I do see the pictures, I know it must be either God or the devil that sends them; and it's not the devil, for I always work myself up to a mighty lot of praying first, and why should the pictures come after that if it was the devil?" "What do you see?" "I'll tell you one thing I have seen. Mebbe you'll know what it means; mebbe you won't. I don't know myself rightly yet. I've often to study on those things a long while before I know what they mean, but lately I've seen you." "Me?" "Yes, you, miss. The things I see are like small tiny pictures inside the stone. Your bonnet was off. You were inside a room. There was tables and chairs, and there was a man there. He wasn't very old; he had light hair." "What had he to do with me?" she asked, astonished. "I just saw you stand there, and him a-sitting, but a voice in my own heart seemed to say--" "What?" "It was one of my revelations. If I tell you, you won't believe it. Howsomever, I think it's my duty to tell you, although you may tell your folks, and they may persecute me." He paused here, and when he began again it was in a different tone of voice and with a singing cadence. "The voice said, 'I say unto thee, she shall see the white stone, and shall be told the thing that she shall do for the salvation of her soul; and I say unto thee, Joseph Smith junior, that thou shalt say unto her to look upon the stone, for she is chosen to go through suffering and grief for a little space, and after that to have great riches and honour, and in the world to come life everlasting.'" As he spoke he was holding up the stone, which glistened in the sunlight, before her eyes. Susannah stared at it to prove to herself that there was nothing remarkable about it. The feeling of opposition seemed to die of itself, and then she had a curious sensation of arousing herself with a start from a fixed posture and momentary oblivion. That afternoon as she was going home, and in the following days, phrases and sentences from the prophecy which Joseph Smith had pronounced in regard to her clung to her mind. In disdain she tried to tell herself that the man was mad; in childlike wonder she considered what might be the mystery of the vision within the stone and the prophecy if he were not mad. She had never heard of crystal-gazing; the phrase "mental automatism" had not then been invented by the psychologists; still less could she suspect that she herself might have come partially under the influence of hypnotic suggestion. The large kindliness of the new prophet, the steady sobriety and childlikeness of his demeanour, the absence of any appearance of policy or premeditation, were not in harmony with fraud or madness. Her gentle intelligence was puzzled, as all the candid historians of this man have since been puzzled. Then, tired of the puzzle, she fell again to contemplating scraps of his speech, which, having a Scriptural sound, suggested piety. "She shall be told the thing that she shall do for the salvation of her soul," "She is chosen to go through suffering and grief for a little space." How strange if, impossible as it might seem, these words had come to her--to her--direct from the mind of the Almighty! CHAPTER VI. Some days after this Susannah sat alone at the window of the family room, the long white seam on which she was at work enveloping her knees. Far off on the horizon the cumulous clouds lay with level under-ridges, their upper outlines softly heaped in pearly lights and shades of dun and gray. Beneath them the hilly line of the forest was broken distinctly against the cloud by the spikes of giant pines. That far outline was blue, not the turquoise blue of the sky above the clouds, but the blue that we see on cabbage leaves, or such blue as the moonlight makes when it falls through a frosted pane--steel blue, so full of light as to be luminous in itself. From this the nearer contour of the forest emerged, painted in green, with patches and streaks of russet; the nearer groves were beginning to change colour, and, vivid in the sunlight, the fields were yellow. From the top of a low hill which met the sky came the white road winding over rise and hollow till it passed the door. Who has not felt the invitation, silent, persistent, of a road that leads through a lonely land to the unseen beyond the hill? Susannah was again alone in the house; this time Ephraim was absent with his mother, and her uncle was at the mill. On the white road she saw a man approaching whose dress showed him to be Smith's Quaker convert, Angel Halsey, a name she had conned till it had become familiar. He did not pass, but opened the gate of the small garden path and came up between the two borders of sweet-smelling box. In the garden China asters, zenias, and prince's feather, dahlias, marigolds, and love-lies-bleeding were falling over one another in luxuriant waste. The young man neither looked to night nor to left. He scanned the house eagerly, and his eyes found the window at which Susannah sat. He stepped across the flowers and stood, his blonde face upturned, below the open sash. Under his light eyebrows his hazel eyes shone with a singularly bright and exalted expression. "Come, friend Susannah," said he, "I have been sent to bring you to witness my baptism," and with that he turned and walked slowly down the path, as if waiting for her to follow. Susannah, filled with surprise, watched him as he made slowly for the gate, as if assured that she would come. When he got to it he set it open, and, holding it, looked back. She dropped the long folds of muslin, and they fell upon the floor knee-deep about her; she stepped out of them and walked across the old familiar living-room, with its long strips of worn rag-carpet, its old polished chairs, and smoky walls. The face of the eight-day clock stared hard at her with impassive yet kindly glance, but its voice only steadily recorded that the moments were passing one by one, like to all other moments. Susannah went out of the door. The sun drew forth aromatic scent from the borders of box, and her light skirt brushed the blossoms that leaned too far over. Outside the wicket gate at which the young man stood was a young quince tree laden with pale-green fruit. Susannah let her eyes rest upon it as she spoke: she even let her mind wander for a second to think how soon the fruit would be gathered. "Why should I come to see your baptism?" she asked, with her voice on the upward cadence. The young man blushed deeply. "I am come to thee with a message from heaven." He glanced upward to the great sky that was the colour of turquoise, cloudless, serene. "It is a strange errand." There was a touch of reproof in her voice, and yet also the vibration of awe-struck inquiry. Her mind rushed at once to the memory of Joseph Smith's prophecy. "Come, friend," said the young Quaker very gently. "I can't possibly go." His strange reply was, "With God all things are possible." The text fell upon her mind with force. "Come," he said gently, and he motioned that he would shut the gate behind her. "Not now; my shoes are not stout; I have no bonnet or shawl." "Put thy kerchief over thy head and come, friend Susannah, for 'no man, putting his hand to the plough, and looking back, is fit for the kingdom of heaven.'" At this he walked on, and she was forced to follow for a few steps to ask an explanation. She tied her kerchief over her head and the thick white dust covered her slender shoes. "What do you want me to come for?" she asked. He looked upon her, colouring again with the effort to express what was to him sacred. "It has been given to me to pray for thy soul. To-day, as I prayed, it was borne in upon me that thou shouldst be with me in the waters of baptism." Susannah paused on the road, planting the heels of her shoes deeply in the dust. "I will not," she cried. "I will never believe in Joseph Smith." "And yet it has been revealed, friend, that thou art one of the elect. The time will come very soon when thou wilt believe to the salvation of thy soul." He walked slowly onward, and after a minute Susannah, with quickened steps, followed him, in high anger now. "I do not believe in the revelations of Joseph Smith," she cried. And because he did not appear offended she spoke more rudely, catching at phrases to which she had become accustomed. "If the salvation of my soul should depend upon it, I would rather lose it than believe." But when she had said these last words a little gasp came in her breath, and her heart quailed in realising the possibility of which she had spoken. Her own angry words had diverted her attention from questioning the reasonableness of the new faith to the fearful contemplation of what might be the result of rejection. If she quailed at her own speech, the grief of the young Quaker was more obvious. He put up his hands as if in fear that she should add to her sin by repeating her words. Quiet as was his demeanour, the emotional side of his nature had evidently been deeply wrought upon to-day, for when he tried to speak to reprove her, grief choked his utterance. It was not at that time a strange thing for men under the influence of religious convictions to weep easily. On the contrary, it was accounted by evangelists a sign of great grace; but Susannah, accustomed only to the reserve of English gentlemen and her uncle's stern Puritan self-repression, seeing this young Quaker weep for her sake, was greatly touched. She became possessed by an excited desire to console him. The young man turned, weeping as he went, into a little wood that here bordered the road. Susannah followed, full of ruth, thinking that he merely sought temporary shade. They had proceeded under the trees a few paces when Emma Smith came up from the bank of the river to meet them. Halsey controlled himself and spoke to Emma. "She has refused. For this time she has rejected the truth." Now to Susannah the matter for amazement was that she had come so far from home (although, it was not very far), that she had actually arrived, as it seemed, at an appointed place. The sting that this gave to her pride was greatly eased by perceiving that she had not by this fulfilled his hopes. Emma Smith had a pale, patient face, which was at this time made peculiarly dignified by a look of solemn excitement. Young as she was, she turned to Susannah with a protecting motherly air. "Perhaps next time the opportunity is offered the young lady will embrace it and save her soul." She spoke consolingly to Halsey, but looked at Susannah with encouraging and respectful eyes. "You will see this young man baptized?" she asked. Under the protection of Emma Smith, Susannah stooped under the willow boughs and found herself upon the bank of the river in the presence of Joseph Smith, his mother, and some half-dozen men. Lucy Smith was muttering somewhat concerning a vision of angels, and the suppressed excitement of them all was manifest. Susannah was infected by it; she was now tremulous and eager to see what was to be seen. Joseph Smith advanced into the flowing river and stood in a pool where the water was well up to his thighs. Standing thus, he began to speak in the same formal tone and with the same solemn expression that Susannah had marked when he spoke the revelation concerning herself, but more loudly. "Behold! we have gathered together according to the revelation which has been given to me--" Here a dark young man called Oliver Cowdery groaned and said "Amen." A tremble of excitement went through the group upon the shore. Loudly the prophet went on--"Knowing well that there is nothing in me, who was wicked and graceless to a very high degree, and wanting in knowledge, but was yet chosen, upon this sinful earth and in these last days, when wickedness and hypocrisy is abounding, to open to all who would be saved a new church which is such as that which the angel hath revealed to me a church should be, and all them which shall receive my word and shall be baptized of me or of Mr. Oliver Cowdery, whom the angel Maroni, descending in a cloud of light, has ordained with me to the priesthood of Aaron, which holds the keys of the ministering of angels and of the gospel of repentance and of baptism by immersion for the remission of sins. And this shall never again be taken from the earth until the sons of Levi do offer again an offering unto the Lord in the new Jerusalem." The loud voice carried with it an impression of strong personal feeling; the effect on the bystanders was such as the words alone were wholly inadequate to produce. Cowdery, who during the speech had frequently groaned and responded, after the Methodist fashion, now shouted and clapped his hands towards the heavens, whereupon Lucy Smith fell into a convulsive state between laughter and tears, and the men standing beside her dropped upon their knees. Emma Smith remained standing; upon her face was a rapt triumphant expression. She put her arm round Susannah protectingly, and Susannah did not repulse the familiar action. Joseph Smith now in the same voice called upon his father to be baptized. He addressed him formally as "Joseph Smith senior." The old man had, as it seemed, a great fear of the water. It took both priests of the new sect together to lift and immerse him. There was more splashing than was seemly. The baptism of a farmer named Martin Harris, which followed, was more decorous. The sunlight lay bright on the other side of the flowing river, and the shadow of the willow tops above them was outlined on the stream. On the sunny bank opposite there was a thicket of sumac trees reddening to the autumn heat; the wild vine was climbing upon them, making their foliage the more dense, and at their roots, by the edge of the stream, the golden rod was massed. On the bank on which they stood the colouring was more quiet. A few ragged spikes of the purple aster were all that grew under the gray green willows, which with every breath turned the silver underside of their soft foliage to the wind. The place for the baptism had no doubt been chosen because of the depth of the water, and because the bank here was comparatively bare. It was about four o'clock in the afternoon. The steady sound of the mattock in a neighbouring field was the only token of the common bustling world that lay close around the curious isolation of the hour. It was time that Angel Halsey should be baptized. In his Quaker clothes he waded into the water. His manner now was entirely serene, his face full of joy. A thought was struck wedge-like into Susannah's understanding. If Halsey, who was so manifestly on a higher plane of education and refinement than these others, could so triumphantly embrace the new faith, it must surely contain more of virtue and reason than she could see. The influence of what he was, being so much greater than the influence of what he had said, caused her mind to work with solemn earnestness as she followed him in sympathy through the symbol of death and resurrection. When the prophet came back to the shore he appeared for the first time to recognise Susannah, and stopped before her, but at first with a distraught manner, as if he were trying to recollect some dream that eluded him. He still had his hand familiarly on Halsey's arm, for he had been conducting him out of the water. "This is the elect sister?" Smith asked in a hesitating tone, as if still striving with memory. "Does she desire baptism?" "Not yet," answered Halsey, "but I have asked the Lord for her soul, and I believe that it has been given." In Halsey's mind up to this moment there was, no doubt, only the solicitude of the missionary spirit; but Smith was a man whose mind was cast in a different mould; he had already marked the solicitude and given it his own interpretation, and he had already opened his own eyes upon her beauty. How far this had conscious connection with the condition of actual trance into which he now fell cannot be known. It is probable that what the Psalmist calls the "secret parts" are not in such minds as Smith's open to the man's own eye. Smith became wrapped in a sudden ecstasy. Oblivious of all around him, he looked up into the heavens, and it was apparent that his eyes were not beholding the material objects around. Those about him gazed awe-struck, waiting and listening, for he began to speak in a low unknown tongue, as if holding converse with some one above. Susannah shrank back, but was held by Emma's encouraging arm. Halsey stayed perforce, for the prophet's grasp had tightened convulsively upon him. In a few moments the vision was over, and Joseph Smith opened his eyes and smiled in his own slow kindly way upon the frightened girl and upon Angel Halsey, who stood with steadfast mien. "It has been revealed to me in heaven that the soul of the elect sister is indeed given to be united to the soul of this young disciple, that thereby she may obtain salvation." He took Susannah's hand, and she felt no power to resist him; he clasped Halsey's almost more timid and reluctant hand over it. "Wherefore in the sight of God and in the sight of these elect saints now present I declare that these two are joined together in the mystical union of a most holy marriage which God himself has revealed from heaven." For some moments Susannah gazed fascinated; then she snatched away her hand; dignity sought to maintain itself; pride rose up in anger. Her growing awe of the prophet numbed to a certain extent both these sentiments, but stronger than pride and self-respect and awe was some tender shame within her heart which was hurt beyond enduring, so that she put her hands before her face and wept, and walked away from them weeping, followed by Emma, who began, as they walked, to weep in sympathy. Tears bring relief to the brain, a relief it is hard to distinguish from comfort of soul. When Susannah could check her unaccustomed sobs, when she found herself walking quietly homeward with only the weeping Emma by her side, the spirit of long suffering and patience stole upon her unawares. "Why do you cry?" she asked gently. "I think it must be so hard for you," said Emma; "it's been very hard for me, although I love Joseph with all my heart; but you are so childish and so good-looking, it seems someways as if it came harder on you; and then that Mr. Halsey hasn't got the warmth of heart that Joseph has." To this astonishing reply Susannah found no answer. Emma was too respectable, too honest in her sympathy, to be derided, but Susannah's understanding could ill endure the thought that the incident of the hour was important. As the outcome of honest delusion, she might forgive it; something in the pathos of Halsey's strained face as she remembered his look when she turned away weeping, urged her to forgiveness. "Mr. Halsey is nothing to me," said Susannah at last; she spoke with a falter in her voice, for Emma's unfeigned grief touched her. "Oh! don't say that. Some judgment might come on you that would be worse than any suffering that would come from obedience to the word of the Lord; and besides, it's the will of God, you see; and of course He'll see that it's done, so you'd be punished for rebellion, and you'd have to obey all the same." Susannah was beginning to be infected by this steady assumption that God had indeed spoken. Could it be possible? CHAPTER VII. How much better humanity might have been had we been at the world's making we cannot tell, but as it is, the Creator knows that a woman whose veins are pulsing with youth does not know, as she stands between her lovers, how far influences not born of reason are affecting her understanding. Ephraim remained neglectful, and Susannah remembered with more and more distinct compassion Halsey's wistful face and the touch of his trembling hand. But the emotion which is deeper than human love was also in ferment. The shock which she had received, aided by the pressure at home, had effectually worked religious unrest. She was certain now that she must do some new thing to obtain peace with God. Long monotonous days ripened within her this altered mind. On one of the warm days that fell at the end of the apple harvest, when such vagrant labourers as had collected to help the farmers were loitering at liberty, Smith held his first and last public meeting in the place where his boyhood had been passed. It was near the cross-roads on the old highroad to Palmyra, where a small wooden bridge carries over a creek that runs through the meadow to the Canandaigua. Here in the leisure time of the afternoon Smith lifted up his voice and preached to an ever-increasing crowd, composed first of men, and added to by whole families from most of those houses within touch of the village. The elder Croom, his wife, and Susannah were returning from the weekly shopping at Palmyra's store; they came upon the crowd, and stopped perforce. Wrath was upon the faces of the elder couple, and nothing less than terror upon Susannah's white cheeks. Susannah would have run far to have been saved the awful interrogation of opportunity. Perhaps all that she knew just then, in her childlike bewilderment, was that the slanders of the persecution were wrong, and her untrained mind jumped to the conclusion that the God of truth must therefore be with Smith. Beyond this there was unnamed wonder at the unexplained influence that Smith held over her, and more curious thoughts, stretching out like the delicate tendrils of an unsupported vine, concerning Halsey, his prayers and warnings, and the strength of selfless devotion that she had read in his innocent eyes. Old Croom, deacon and magistrate, was not one to tarry at such a gathering longer than need be. When he perceived that some of the planks of the bridge had been taken to support the dam he alighted and broke down a log fence in order to drive his horses through meadow and stream to join the road nearer home. His women must needs walk over the scanty beams. Mrs. Croom, stately and well attired, could make her way through the crowd; no one there was so rapt but that he let her pass when, with eyes flashing in righteous indignation, she tapped him on the shoulder and bid him stand aside. Susannah followed in her aunt's wake, the crowd of neighbours and strange labourers closing behind them again as they worked their way, of necessity slowly, nearer and nearer the preacher and the little band of adherents that stood steadfast around him. Susannah heard the words of the sermon in which open confession of his own past sin, bold persuasions to Christianity and righteousness, were strangely mingled with the claim of the new prophet. She could not remember one moment what he had said the last. Low hisses and muttered threats of the angry men about her fell on her ears in the same way, making their own impression, but not on reason or memory. A sickening dread of a call that would come before she got away was all that she fully realised. It came when, in her white gala dress, she stood still at last near to, and under the eye of, the preacher. The sermon was finished. There was a silence at its end so unexpected that none in the crowd broke it. It seemed for those moments to reach not only into the hearts of the crowd, but into the wide, empty vault of sunny blue above them, and over the open fields and golden woods. Then, before the wrath of the crowd had gathered strength to break into violence, Smith went down into the water and called loudly to all such as felt the need of saving their souls to enter upon the heavenly pilgrimage by the gate of his baptism. His adherents had cast themselves upon their knees in prayer. Susannah saw the strong, dark face of Oliver Cowdery looking up to the sky as though he saw the heavens opened, and she saw Angel Halsey look at herself, and then, clasping his hands over his fair young face, bow himself in supplication. A man, ragged in dress, and bearing the look of ill deeds in his face, made his way out of the crowd into the water. He was a stranger to the place, and the spectators looked on in silent surprise. Before Smith had dipped him in the stream and blessed him another man came forward, pale and thin, with a hectic flush upon his cheeks. He was a well-known resident of Manchester; all knew that his days on earth must be few. A low howl began to rise, loudest on the outskirts of the crowd, but the fact that the man was dying kept many silent, feeling that the doomed may surely have their own will. Before Joseph Smith had spoken his benediction over this trembling, gasping creature, when Halsey had left his kneeling to spring forward and lead him to the shore, Susannah began to move forward to the water. No one who saw her move at first dreamed of what she sought. Her aunt had pushed on some distance farther and stood waiting, almost too astonished at this last baptism to notice that she was separated from her charge. Now, when she saw Susannah pushing forward, she only wondered with others what she would be at, and spoke to her ineffectually, without the shriek and struggle which she made when the girl was beyond her reach. So Susannah, moving like one in an agonised dream, came to the edge of the pool. Among the praying band there was no doubt as to her intention, no astonishment; the kneeling men gave instant thanks to God for her decision, and Halsey, having helped the feeble man to land, led Susannah down into the water, his face illuminated by the victory of faith. Susannah heard now her aunt's wild shrieks; she heard too the surging of the crowd, but the meaning of neither sound came to her. She waded on to where Smith stood, with only the dazed sense of a goal to be reached. She was perfectly passive in his hands as he dipped her beneath the surface and raised her up, but she listened to the blessing he pronounced with a sudden leap of the heart, feeling that now at last the misery of fear was past and the demand of God satisfied--it must be so because it had cost so much. When she came to herself she saw that the crowd, like a wild beast, had sprung downward upon the disciples. Even in her first terrified glance she was impressed by the strange and awful difference between the distorted and hideous faces of the mob and the exalted calm of the few men who had at this time fixed their minds on the unseen rather than the seen. She looked up to Smith in the swift appeal of terror, and felt once for all the huge courage by which his life was marked. His hand, helping her to the shore, never trembled. He calmly directed her steps into the quiet meadow before he gave himself to the battle. When her person was no longer there to be protected, the Mormons gave way at once before the gathering strength of the mob. She saw them beaten down mercilessly; she saw Smith himself beaten and thrown prostrate in the water. The still, warm air that a few minutes before had seemed instinct with prayer was now vibrating to the howls and taunts and curses of the mob. Susannah had no doubt that these, who were now her friends, were being killed; their sufferings justified her to herself and produced a fierce exaltation in the step which she had taken. In her experience of life she thought that the mob would turn upon her next, and stood waiting, every muscle tense, her hands clenched, feeling excitedly that she would rather die than live to see such intolerable wrong. This tension of nerve relaxed somewhat when her uncle lifted her forcibly into the waggon. With eyes wide open with horror and lips trembling, she asked, "Did they kill them, uncle?" "No, child, they only gave them a good trouncing in their own pond." He choked here, out of pity for her, keeping back the torrent of his anger. Even at this early date it was bruited that Joseph Smith exercised some unseemly force of will by which he distorted the reason of his converts. This report explained the fact that for the first day after the shock of Susannah's baptism her aunt and uncle did not lay the blame of it at her door, did not argue or persuade, only watched her as one recovering from a strange disease. But in the afternoon of that first day the pent-up fever of the aunt's wrath against those whom she thought to blame broke forth, and almost in delirium. The last hot weather of the autumn still held; in the same still hour of the afternoon, the hour in which Susannah's baptism had taken place the day before, Angel Halsey, pallid with his yesterday's beating and ill-usage, but steadfast and even joyful of face, walked up to the front door of the magistrate's house. This door opened upon an unfrequented entrance-hall. Susannah heard the knock, heard her aunt move with the dignity befitting an expected visitor. Then she heard Ephraim's step on the stair for the first time that day, and reflected dully that he must have seen the advent of some important person from his window to be thus answering the call of the door. After that she heard words that had the sound of suppressed screams in them. She realised that the house mistress was ordering some enemy from her door. These commands were not obeyed, and Susannah, hearing that the intruder remained, began in fear to suspect the meaning of the intrusion. As she rose the report of a fire-arm startled her from all the remnants of her selfish dulness, causing her feet to fly. From within the sitting-room she saw the entrance-hall. Its door was open to the wide sweep of land that lay in floods of sunshine. In the light, half turning now to go as he had come, stood Angel Halsey. Her eager eyes drank in the sight of him, because last night she had thought to see him die. She saw his quietness even while, it seemed to her, the gun still echoed, and it was Ephraim who held the gun! Beside Ephraim her aunt stood, like one in a frenzy, her very garments twitching and her gray hair fallen loose. None of them looked to see the girl within the shaded room. "Friends," said Halsey, "I came to say 'Peace be with this house,' and to speak with her to whom God has given the spirit of obedience to his truth, but it is written that when any house refuses to receive us we must depart." His voice was for some cause growing fainter, but Susannah was certain that the cause was not fear. He took a letter from his breast. "I wrote it," he said, "in case I might not enter to speak with her." He gave the letter to Ephraim, who took it reluctantly, as one impelled by some strong sense of right. Halsey went out. He tottered upon the path, but he opened the gate and walked on. Ephraim, still holding the gun and the letter, turned and saw Susannah. Ephraim's face was gaunt and haggard as she had never seen it before; his eyes were large, and she thought she read unutterable distress in them, but could not understand. She held out her hand for the letter, but as he gave it both she and he perceived for the first time that it was stained with blood; they felt mutually the thrill that the sight gave. He put his hand out suddenly and pushed her within the room. "Go," he entreated, "for God's sake, Susy, go to your own room; take his letter with you if you will, but go." Susannah went amazed, but she began to think that Ephraim's distress had not been a gracious sorrow, but remorse for his own crime. He must have shot Halsey as he would have shot at some evil beast. When she had time to remember that Halsey had tottered when he walked, she fled back, straining the blood-stained letter to her breast, and tore open the closed door. Her aunt was sitting in a low chair sobbing. Ephraim, bareheaded in the sunshine, was standing on the path shading his eyes to scan the road. Susannah ran out, not to him (her shame and grief for him were too deep for any word), but with intent to run after the wounded man and nurse his wound. "It can be but a slight flesh wound," said Ephraim mechanically. She looked first where he was gazing, and saw that some distance down the road Halsey was stepping into a chaise. Another man took the seat beside him and they drove away. Then she looked at Ephraim. He did not appear as though he felt his guilt; he had the mien rather of one who was striving bravely to endure hardship. Then indeed she felt that the gulf of thought must yawn wide between them; she could even yet have pitied Ephraim's contrition, but he was not contrite. In indignation she retired, sitting in the privacy of her little bedroom. It was a strange letter, not alone because the ink was blurred by blood that, still warm, soaked it through in parts, but because, coming from a young man to a maid, in the first flush of her strength and beauty, it offered love and marriage, giving only as his reason, urging only as her motive, the service of God. "If," the letter read, "thou canst see thy way, dear friend, to hold fast that thou hast in the house of thy friends, if thou canst see thy way, by steadfast confession and by the grace of thy demeanour, to strive among them for their conversion, it would be well while thou art still so young to remain with them for a time--at least so I think. But our prophet thinks, and I also greatly desire to think, that the strain upon thy faith would be too great, that thou mightst fail; and remembering that it has been revealed to him that our union has been sealed in heaven, he thinks that thou wouldst do well to commit thy tender life now to my keeping." The phrase "and I greatly desire to think" was almost as strong as any in a long letter to tell which way his delight would lie, and Susannah's was not a mind upon which this indication of reserve force was thrown away. She trusted, vaguely in thought but implicitly in heart, to that which lay behind--something which did not alarm her, which in her inner vision wore no warm nor obtrusive colouring, but which she knew to be intense and of enduring quality. And she saw herself alone, beaten by adverse winds and without other shelter. Halsey touched upon the fact that Smith and his disciples (he did not say himself) had suffered greatly from yesterday's ill-usage, and said that, having given their message to the people, they were that day leaving for a place called Fayette, in Seneca county, where it had previously been determined that the new church should be organised. He himself would wait either until Susannah saw her way to come with him, or until he knew that she was at peace, having chosen of her own accord to remain. He would bring a chaise, in which she could travel if she would, near her uncle's house at dawn upon the next morning. He would take her, he said, to the house where the Smiths were in Fayette, but it was implied through all the letter that the mystic marriage which Smith had solemnised was considered by Halsey as valid, and that if she joined her material fortunes now to those of the persecuted sect, it would be as his wife. In speaking of the future he did not gloss over the persecution; he did not even promise, as Smith had done, a sure and material reward. The mind of the young Quaker convert was fixed upon the things that are unseen. This was not hidden from the girl. The thought of being with him in his faith and resignation gave her peace. Poverty and persecution seemed as nothing compared with the torture of being surrounded by people whose thought and actions aroused in her young heart whirlwinds of passionate opposition. Even Ephraim, instead of rising in his strength to condemn the outrage of yesterday, had attempted to-day to wound or kill. Her amazement and dismay at this drove her out as it were with a scourge. Halsey had told her to pray, and she had tried to pray. Halsey had told her to search the Scriptures for guidance, and she read. Text after text came home to her heart, bidding her leave her kindred to share the fortunes of the persecuted children of faith. CHAPTER VIII. At break of day Halsey was waiting upon the road with a fairly good horse and a comfortable chaise. Susannah never forgot the light that came to his eyes when he saw her approach; it was like dawn in paradise. Angel Halsey was not without shrewd worldly wisdom. He turned into a cross corduroy road that led through the woods, passing only some small clearings to the west of Palmyra, and thus by a detour avoiding that village, he returned again to the highroad between Canandaigua and Geneva. The pursuers, upon failing to hear that the chaise had passed through Palmyra, might turn back, or if they had gone on they might have outstripped them on the road, and be in front rather than behind. This danger peopled the long lonely road with possible enemies both before and behind. The strain upon the imagination was very great. The road was heavy and rough. Susannah perceived that Halsey's apprehension of being overtaken was almost solely on her account. He was so upborne by his religious enthusiasm as to be oblivious to the pain which his wound of yesterday gave him, and was perfectly willing to encounter the violence of her kindred again if need be, yet, seeing her terror with a quickness of sympathy which roused her gratitude, he took every possible precaution that could allay her fears. All through the weary, weary day she hardly spoke to him, never addressed him by name. They reached the new town of Geneva at sundown. When they had set forth again, it was a great comfort to Susannah that grayness had succeeded to sunshine. She was weary of the yellow light, of the dull glare from the stubble fields, of the obtrusive colours of the autumn foliage, of the blueness of the sky, of everything, indeed, that she had seen and heard during the wretched hours of the day. They now travelled through a very flat tract; little of the land was cleared; the road was straight. It is hard to explain the mental weariness produced by a straight level road. The hope and interest inspired by undulations or curves are lost. The distance ever gives a farther reach of the weary way to the view, as if by a parable it would impress on the traveller the knowledge that the future was to be barren of delight. About two miles from Geneva, before the daylight was quite gone, they were both startled by hearing a rushing, crashing sound coming toward them in the woods. Were their pursuers upon them after all? Had they chosen this, the most lonely part of their road, to fall upon them? They did not speak their thoughts to one another. Angel struck the horse, and it galloped forward perhaps about a hundred yards, and then, of its own accord, stopped suddenly. Upon the side of the road, pushing itself backward among the bushes, the better to gain space for its run, was a bull. Its eyes were bloodshot, its head lowered for a long moment to measure its distance ere it made the attack. The horse seemed palsied with terror. It moved backward with tottering steps, trembling all over, heedless of whip or rein. The backward movement prolonged the hesitation of the bull, which turned itself to take another aim. The horse uttered an almost human cry. In the moment of hearing that cry Susannah felt that she had already gone through some shocking form of death. Halsey brought down his whip, striking the horse with all his might; it leaped forward, lifting the chaise almost into the air; then it was rushing madly on, dragging the wheels behind it with terrible velocity. They had caught sight of the rush of the bull. They felt the animal's heavy side just graze the back of the chaise, and they heard behind them a bellow of rage that seemed to fill all the solitary place with diabolical echoes. The body of the chaise was bounding upon its leather bands, jolting cruelly against the axle. Susannah cried out that she should be thrown from her seat. The swift-falling darkness encompassed their path. Their hope lay in the straightness of the road, and their chief fear was that by some greater roughness of the way the chaise, which was now swaying fearfully, might be overturned. Gradually the sound of the bull's galloping became less distinct. The chaise was still upright. The horse, beginning to falter in his pace, took more kindly to the accustomed control of the rein. It was then Susannah found that she had been clinging to Halsey for support, and that he, by bracing himself with one arm to the side of the chaise and holding her with the other, had prevented her from being thrown out. In gathering her shawl about her she wrapped herself again in a certain amount of her former reserve, but the excitement that she had been through made her former silence impossible. Halsey at first received her remarks in silence, then as he essayed to answer, his voice grew low and faint, and a sudden suspicion of the cause pierced through her mind. In another moment he sank, leaning against her. Putting her hand beneath his coat, she found to her dismay that the strain of holding her had opened his wound; his clothes were again wet with blood. The reins slipped from his hands. Susannah tied them loose to the front of the chaise and, putting her arms round the fainting man, drew the bandages tightly but with unskilful hands; she lessened the bleeding and caused him such acute pain that he lifted his head and spoke. "What shall I do?" she asked piteously. The blood, diverted from the brain, had left it without healthy circulation, but she did not know yet that this was affecting his mind. "Friend," he whispered, "that was in truth no bull; it was the devil himself." "The devil?" she asked faintly. "He almost succeeded in his cruel attempt to cause us to be discouraged from the way." "It seems to me he only succeeded in causing us to take the way with greater vehemence," she replied in some scorn. In the next minute she heard him whisper eagerly, "Look up; look between the branches; quick! Do you not see the face looking at us?" The branches of the overhanging tree were black with night. She looked up in the direction that his feeble hand indicated, and with indescribable terror scanned the blank spaces in which no human face could possibly be. "Look!" he whispered again impatiently. "Don't you see it? It is the face of a man. A white face! It is the face of thy cousin as I saw it yesterday when I was counted worthy to suffer. Look! look! does thou not see him?" His words had the effect of producing in her that maddening fear of the dark which ghostly tales induce, and now he fainted again. She was afraid to cry for help, afraid even of the rustle of her own garments. She did not know how far she was from any house. And it seemed to her that this lover, who was almost a stranger, was dying in her arms. The misery of this hour governed her action in the next. Halsey in the bottom of the chaise lay with his head against her knee, and soon, holding the bandages of his wound close upon it with one hand, she took the reins with the other and urged the horse forward. She had had no thought all that day but to go, as Halsey had said, to Emma Smith's protection. She hoped now that there was but one road; that when she came to the first settlement she would be with the Smiths. This was not the case. She travelled an hour, obliged to pass more than one cross-road because she dared not turn down it. At length she found herself in front of a large house with lighted windows, which was evidently an inn. The door opened, letting out a stream of candlelight. A man stood in the doorway. "What place is this?" cried Susannah's voice from the darkness. "It's John Biery's hotel." "Will you have the kindness to tell me if you know of any one called Mr. Joseph Smith?" There was some talking within. "No, we never heard of Mr. Joseph Smith." "Or Mr. Oliver Cowdery?" Again there was talking. "No, it don't seem that we've any of us heard o' those names before. Be you alone?" The deep bass voice of John Biery was becoming more insistent in its rising inflection. For some half-minute Susannah did not answer, and then fear of being compelled to retake the road made irresolution impossible. "Indeed, sir, I am not alone. I have in the chaise with me a sick man, and I fear that he may be dying. I thought to find friends, but it seems in the darkness I have missed my way. I must beg of you to assist me to lift him into the house and give us shelter for the night." The men had remained perfectly still, drinking in her every syllable with that fierce thirst for news which is a first passion of dwellers in such desolate places; then, aroused by what they heard, they came forward across a rough bit of ground to the road. The burly form of John Biery came first, and he called for a lantern, which was instantly produced by one of those who followed. They held it up over Angel's crouching form and death-like face. Then they held it higher and stared at Susannah. Her shawl had fallen from off her shoulders. The handkerchief upon her neck was loose, and underneath the pink border of her bonnet the ringlets had begun to stray. Her resolute face, so young and beautiful, startled them almost as an apparition might have done. "I'm dead beat," said the hotel-keeper under his breath, "if I ever seed anything like that!" But with the ready suspicion of a prudent householder he questioned her. Where had the man come by the wound? For they saw the blood-stained bandages she clasped. Yesterday, she explained, he had received a slight bullet-wound by accident, and to-day, in their long travel, the loss of blood had disabled him. "Does he belong to you, young lady?" Susannah busied herself with the bandages for a moment, but terror had carried her far. She replied with gentle decision, "He is my husband." CHAPTER IX. "It is our fault." That evening Ephraim Croom stood in his father's sitting-room, near the door of the dark stair that led up to his own rooms. His shoulders were drooping. His face was gray and haggard. Even his hair and beard, damp, unkempt, seemed to express remorse in their outline. He stood doggedly facing his father and mother, repeating the thing that he saw to be true, but with no further words to interpret his insight. To his parents his opinions, his attitude, appeared as an outrage upon reason. His father looked at him with greater severity than he had ever before exercised upon his only child. "I reckon, Ephraim, that you speak without using the sense that the Almighty has been mercifully pleased to give you. You know, Ephraim, the girl has been as a daughter in this house. When has it been said to her that her father, dying in his worldly follies, left her destitute, the pittance she gets needing to go for his debts? She's had about as good a home as any girl should want, and your mother and the ministers have dealt faithfully with her concerning her soul." Ephraim made a movement of the head as if for a moment he could have stood upright, feeling in one respect innocent; then again there was nothing but the droop of shame visible. His mother looked at him with eyes that were red with weeping. She had been wiping them with fierce furtive rubs of her handkerchief; now she was rubbing the handkerchief, a hard ball, in the palm of one hand. Perhaps grief at Susannah's loss had been dominant until Ephraim's accusation had fanned her anger. "She'd better have gone with him openly from the baptising. I never thought then that it was love-making she was after." Deep scorn was here expressed. "Religion! 'Twasn't much religion she had in her mind. And we treated her real kindly, Ephraim, thinking 'twas the hold of delusion they had upon her. 'Twould be very small use to bring her back even if you or your father could have found out which way they'd gone. 'Tisn't likely she'd stay long if you fetched her, seeing she's that sort of a girl, with a hankering for the man. There isn't a place in this house to lock her into unless it is the cellar." It was perhaps the thought of the unspeakable degradation it would be to the worthy house to hold a girl as prisoner in the cellar, perhaps the dismal knowledge that that which had already befallen them and her was not much better than this, that caused his mother here to lose her self-control entirely and weep bitterly. Ephraim shrank under her words as if they had been the strokes of a whip striking him. When she had ended he went on heavily up the dark stair. Both the men were in riding-dress. The elder man, when he had comforted his wife as best he might, laid aside his boots and whip determinedly, believing that the use for them, as far as concerned the search for his niece, was at an end. Upstairs, sitting between the three windows that looked east and north and south, Ephraim sat as long as exhaustion made rest necessary. He was still equipped for the road, thinking only which way it behoved him to travel, and when. CHAPTER X. The next day, toward afternoon, Joseph Smith stood by the bedside of Angel Halsey. Susannah, wan and weary with a long night's nursing, was sitting beside the pillow. Smith looked upon them both benevolently. It was some minutes before he spoke. Susannah was too much in awe of him to say much, but his presence was welcome. Since Halsey's rational self had been lost in his delirium, loneliness like darkness that could be felt had pressed upon her. "Our brother will be healed," said Smith at length. "It is given to me to know that he will be healed." He then spread his hands over the sick man and made a short prayer. There was much fervour in his words and his voice was loud. "Give him to drink," said Smith. "Biery's wife told me as long as he was in fever not to give him water." Smith looked down upon her kindly, but he spoke in a tone of absolute authority. "My sister, I say unto thee give him water. It is given to me to know that he must have water and that he will do well." "It is never done in such cases," said Susannah. "I remember when my father--" She had not the faith that Smith required of her. Without a frown, with perfect gentleness, Smith fetched the water and, lifting the sick man's head, allowed him to drink eagerly. Halsey was obviously comforted. Smith had something else to say. If he had not been who he was Susannah might have perceived that he was somewhat perplexed, even embarrassed. Just as a child does not easily attribute to the adult such hindering emotions, so she supposed him to be upon a plane above them. He lingered by the bedside, apparently watching the sufferer. At length he said, "You set out with this young man--yesterday morning?" "Yes, very early." There was another pause, then he said, "Did you go before a justice of the peace?" "A justice of the peace?" Then she added inconsequently, "My uncle is a justice of the peace." She had never heard of a civil marriage; she did not know in the least what he meant. "Or--or a minister?" She began to understand now. "I married you myself, sister, and it was sealed in heaven, but I haven't got a license to marry, so that the Gentiles would say--that the knot wasn't tied, ye know." The last words were a lapse into common parlance. She had grown accustomed to the hybrid nature of his mannerism. He had expected and feared to see her white face flame into excitement, but to Susannah it seemed a small thing now what the Gentiles might say. If the marriage was indeed sealed in heaven, then all was well. And if it was not, worse could not be. She was too weary now to respond to the prophet's worldly solicitude for her. Looking at the still unconscious Halsey, she felt that there was time enough for further action. Smith said, "Emma would have come, but the child has spasms." "We meant to go to you," said Susannah. "We lost our way. I only heard to-day where you were." After a while he said, "I might stop here with our sick brother and send you to Emma, but there is a congregation called for to-night. Mr. Cowdery would have come, but he was at the baptising." "Did you leave the baptising just to come and see us?" It occurred to her that from his point of view two stray disciples such as herself and Halsey could be of little importance compared with his appearance at the solemn function. Smith busied himself giving Halsey more water. That done, he went away without further words. Susannah heard his horse gallop from the door. She knew that he had travelled some five miles to pay this visit, and she supposed that he desired to return if possible before the converts had come up from the water. His visit had undoubtedly brought her comfort. His response to her message had been prompt and kind. She knew now that his thoughts and Emma's were busy concerning her. And then, too, the sick man was better. He had gone quietly to sleep. The woman of the house brought her for food an unusual delicacy. Smith had ordered this. Mrs. Biery made some remarks concerning him. She said that his coat seemed very old, but that he had given her money and bid her attend diligently upon the sick man and his wife. Susannah, who knew how little money the Smiths had hitherto possessed, how many things they must want for themselves, was touched. As her spirits revived, her faith and hope in the new sect revived also. She looked among the few possessions Halsey had brought with him for the precious copy of the Book of Mormon, and sat reading it by Angel's bedside while the autumn sun was sinking. Sometimes she heard a traveller stop at the inn door and pass on again. At dusk there was a sounds of horses coming with speed. To her surprise Joseph Smith came into the room again. He looked as if he had been riding hard, but he spoke as quietly as though he had gone only from that room to the next. "I have brought a gentleman who can marry you according to the law of the State." Susannah had gone forward to greet him, but now she looked suddenly back toward the unconscious man, whose form was almost indistinguishable in the dusk. Smith brought candles and set them at the foot of the bed. He took Halsey by the hand and lifted him to a sitting posture, telling him in clear strong tones what was required of him. Halsey understood. He became completely conscious under Smith's influence, and for the hour almost strong. He would know where he was and how he came there, who the minister was that had come. He even required that this stranger should show his license to marry. The minister was a common-looking man, small, shaggy as to the beard, business-like. He knew nothing of Joseph Smith's prophetical claims, and cared only to know that Susannah was over eighteen years of age. Marriage was a thing easily accomplished in that day and region. A few minutes more and Susannah was a wife. In after years, when she used to think of Angel Halsey as having gone before her into the unseen, Susannah held the belief that the part of him which she would meet there would be that which shone out in the rare half-playful smiles he gave, in the glance which, at the moment of smiling, he bent on her. He was a very grave man, shrewd, in many ways, in others as simple as a child, but above all greatly religious. His religion, however deep might be its root, was also always upon the surface. Only now and then, when, as at their first meeting, he recognised in his serious way that something else was required if he would truly hold communion with Susannah, the smile would come as from some inward part of his spirit, like a dawning light slowly breaking through the surface, soon withdrawn again by the power of custom. When he thus smiled, Susannah in those days trusted him absolutely, avowed herself entirely to his service, and felt within her heart a large measure of affection. Halsey's was the first case of illness in the newly-formed sect that called itself already "_The_ Church of Christ." Joseph Smith and Cowdery and a man named Whitmer, with whom the Smiths were now housed, having consulted upon it, decided that they must begin at once to carry out the commands of Scripture. They came together, therefore, and anointed Halsey with oil, laying their hands upon him and praying fervently. Halsey, believing himself to be healed, got up from his sick-bed, and his recovery progressed rapidly. Full of excitement, fervour, superstition, and faith, the apostles of the new doctrine were fully persuaded that they might expect a literal fulfilment of the promise that signs and wonders should follow them that believe. The fierce opposition and hatred which were roused by the reports of their doings are easily accounted for when we consider that their opinions had to encounter that curious distortion of reason which has caused religious warfare in all times and places to become the worst sort of warfare, and the fact which Smith himself had acknowledged when he first saw Susannah, that many evil reports about him had formerly been true; then also the new sect produced vehement psychical disturbance wherever it touched the surrounding population, and many things occurred which might, or might not, be termed miracles, according to the interpretation of the observer. It was no longer possible for Joseph Smith to ride, as he had done on the day of Susannah's marriage, with a minister of one of the older sects. He became very notorious, and to every one except those who were interested enough in his doctrine to give him a fair hearing, his name became a synonym for all evil. Halsey remained with Susannah at John Biery's hotel. Halsey was one of the few converts who could afford to live in comparative comfort and to pay something for the entertainment of destitute disciples. For that reason the landlord, John Biery, held himself from the religious quarrel that was shaking the region. Even before Halsey had regained his strength he drove Susannah to swell the congregation at the preachings which were daily taking place in different places within the township, for such converts as had already professed themselves were gathered now in the neighbourhood of Fayette. Experiences came to Susannah in such quick succession that this was not a time of reflection. Such part of her husband's religion as she could appropriate she endeavoured very sincerely to embrace. After the manner of the thought, of the time she supposed that the sect was either right or wrong--if right, all right; if wrong, all wrong. Sometimes the ghastly fear that her growing belief was false would arise with hideous menace. CHAPTER XI. All the doings of the infant sect were directed by those utterances of Joseph Smith which he held to be revelations. These were confided sometimes to the elders, sometimes to the converts at large. Susannah frequently heard of them first through Emma Smith, whose pious heart was constantly filled with wonder and thankfulness at the thought of the great honour vouchsafed to her husband. These revelations, sometimes illimitable in their sweep, and sometimes having reference only to the most minute practical details, were at this time all in accordance either with the dictates of common sense or with the severely literal meaning of some Scripture text. They were therefore easily justified either to reason or to the eye of faith, but the results of their application were often startling, and it was facts, not theories, that chiefly caused Susannah to stagger. At length the growing excitement among the congregation seemed to gather toward some climax. It was then that Joseph Smith was said for the first time to cast out devils. Near to John Biery's hotel lived a family of the name of Knight. The worthy farmer became a convert, and so also, in appearance, did his son. Susannah first saw them at their baptism, which took place one cold bleak day in the margin of Seneca Lake. The horses which had brought the little company to the edge of the water, having been tied among the trees, made a constant rustling and trampling among the fallen leaves. The sharp rustle, the thud of the hoofs upon the ground, were sounds long connected in her mind with the crisis of her doubt, which then began. The maples stood above them, tall and leafless; the waters of the lake were leaden in hue and cold. Looking southward on either side of its long flood, the snores with their many points and headlands lay cold, almost hueless, near by, and in the distance blue as tarnished steel. It was a bitter day for baptist and for the immersed. Joseph Smith went out alone into the water, commanding the other elders to remain upon the shore. Whatever else the man had or had not, he had splendid courage in facing physical ills. There were but few candidates. Susannah, standing apart near the shore, chanced to be in the path by which the younger Knight descended to the water. He was a young man with strong features and a thick, unhealthy skin. He was dressed in the wet garments which another candidate had taken off. Cold he might have been, but as he passed she heard his teeth chatter so loudly that it almost seemed to her that his very bones rattled. She drew back with the impression that some horrible thing had passed by. Before she had time to wonder that the chill should have had such an effect upon the hardy fellow, his feet were in the water, and he turned and caught her eye. The look he gave her became suddenly one of terrified entreaty. Susannah did not move; she was spell-bound. He began to wade toward Smith, who stood in the deeper water. She wondered why he allowed himself to be immersed. She was certain that he did not desire it, was certain also that no motives of interest, no physical force, could have operated to compel, when suddenly she asked herself sharply, what force had taken her into the waters of this extraordinary baptism? To her astonishment, when Newell Knight came up from the water he was shouting aloud. She thought that his accents were a horrible simulation of merriment, but by the others they were accepted as an evidence of holy joy. Two days after, when Susannah and her husband were returning from Smith's preaching through the autumn night, they were met as they were approaching Biery's hotel by a messenger from Knight's house. The messenger had been sent to fetch Halsey. He reported that Newell Knight was in "an awful way." Susannah alighted at once and walked to the tavern, in order that her husband might drive with all speed to the afflicted man. The lights as they shone from John Biery's windows reminded her vividly of the first time, a month since, when she had driven to that house at night. She had grown much older since then, stronger in many ways, weaker in some, but she was not conscious of this; it was not her way to give even so much as a passing glance at herself as one of the actors in life's drama. The road on which she trod was heavy with mud. The night-winds cried around and through the empty branches of two or three neglected trees in the clearing. The square wooden tavern stood at the cross-roads. The light from the door made a pathway through the darkness, up which Susannah walked. When she entered, the heat and fumes from fire, candles, tobacco-pipes, and steaming mugs met her. She was accustomed to walking through John Biery's main room to gain the stair that led to her own; on the whole it was not disorderly, or Susannah had but to appear on the threshold to reduce it to order. To-night the men did not let her pass with their usual civil "Good evening"; they assumed that she had an interest in their talk. "Is Mr. Halsey stopping over to Farmer Knight's?" asked Biery. "My! and they'll be real glad to get him, ye know. Twiced they've been here fur him. They say that Newell Knight he's possessed with a devil." Susannah wrapped her shawl tightly across her breast, a nervous movement caused not by cold but by the desire to withdraw her real self from the surrounding circumstance. A tall thin man sitting by the table set down his mug with a clatter upon it. "Wall now, tain't my idea thet thet's exectly what's taken Newell. I saw a case of a man thet was taken under the preacher Finney. 'Twas over to Ithica. The hull town knew about it. A lot of folks went in. I jest looked in when I was passing, and seen the man meself. He was lyin' on the floor. His wife was aholdin' his head, but he didn't know her. He hedn't no knowledge of any of the folks. He jest lay there rollin', and his eyes was rollin'. And when Finney was fetched, Finney he said 'twas 'conviction.' I don't know what the man was convicted of, but 'twas 'conviction' Finney called it. He didn't say nothing about being possessed with devils." The third speaker was a small fat man. His face was smooth and had the peculiar boylike appearance that chubbiness gives even to the middle-aged; he had bright black eyes, and before he spoke he glanced at Susannah critically. "When they're taken that way under Finney," he said, as if meditating, "'conviction' commonly means conviction of sins--their own sins, ye know, not other folk's; and when they git up, if they've taken anything wrongfully they hev to restore it fourfold afore the conviction will leave off a-worrittin' them. I don't know how 'tis among the Mormons." The last words were said in an undertone and he had dropped his eyes. It would have required a brave man to treat Susannah to open sarcasm. She stood looking from one to the other. She still wore her girlish cottage bonnet, and as its fashion was, it had slipped backwards upon the amber ringlets that hung upon her neck; but the girlish look was fast passing from the face, the hair parting fell on either side of pale cheeks. "Oh, as to thet, 's fur as I know, one religion's as good as another," said the politic Biery. Susannah looked at the fat, bright-eyed man who was no longer looking at her. "I know" (her voice fell with a strange gentleness through the thickened atmosphere of the room) "that there are many malicious stories abroad about the dishonesty of our people which are not true." But as she went up the stair she remembered that she had heard of no case where reformation of character had been followed by the returning of the fourfold. Most of these saints of the new sect had before their conversion been, like her husband, already God-fearing and righteous, but in cases where, like their leader, they had been reclaimed from evil courses, had they not been satisfied with offering the present and future to God, leaving the past? She had heard of no case of restitution such as Finney insisted upon. Susannah entered the low, wide room in which she lived. The chimney from the lower room passed up and was always warm. She went and laid her cold hands against the rough plaster that covered its bricks, and, being tired, she leaned, laying her cheek too against its warm surface. The one candle cast but a faint light upon the chairs, the bed, the table. The small panes of the window-glass were bare to the darkness without and the empty tree-branches. The heavy latch of the closed door was fastened crookedly for lack of good workmanship. Her unsatisfied mind ached for counsel, and her thought, roving over the world, could fix only on Ephraim as she had at first learned to know him, wise and quiet and kind. The warm chimney seemed a poor thing to lean her head against while she felt that her faith was failing. Then the remembrance of the shot Ephraim had fired and his callousness choked back her tears. She waited an hour, two hours; then, becoming anxious on Halsey's account, she borrowed a lantern and went across the fields to Knight's farmhouse. Quite a number of people had gathered. Susannah met some of them coming from the house, but others were still there, standing about the fire in the kitchen. She heard that the later arrivals had all been disappointed of the sight of Newell Knight in his fit. Halsey had assumed authority, stating that it was indeed a case of possession, and that none but those who were strong in faith and in the power of prayer must come near the possessed. The craving of the visitors for excitement was only fed by the sound of the young man's voice, heard at short intervals. He cried aloud, sometimes shrieking that he was being taken into "the pit" and that Joseph Smith could alone deliver him, sometimes exclaiming in a strange voice that he was no longer Newell Knight but a demon, and sometimes only moaning and gibbering words that no one could understand. Halsey came out to Susannah. "Wouldst thou see him?" he asked tenderly. "The sight will distress thee, for it is truly terrible to see with the eye of flesh the power of hell, and yet I cannot forbid thee if thou wouldst come, for perchance the Lord may mean it for our edification." Susannah went with him into the inner room, hardly knowing why she went, but probably impelled by the instinctive desire to relieve suffering which was part of her womanhood. The young man's father and mother, together with two or three Mormon converts, were kneeling upon the floor, saying prayers for the sufferer in more or less audible, more or less agonised tones. The young man lay upon a pallet-bed, in what would have been called by the medical science of the time "convulsions." His eyeballs were rolled upwards in a manner most disfiguring to his face. His hands were clenched. Halsey no sooner entered the room than he, too, fell upon his knees, lifting his face upward as if in silent and fervent prayer. For a moment Susannah felt impelled to follow his example. "But perhaps," she thought to herself, "cold water upon the patient's head, or a warm foot-bath--" Such suggestions caused her to resist the impulse to join the praying band, and, having resisted it, she suddenly experienced, as one feels a fresh breeze entering a close room, a strong, clear sense of knowledge that in this matter, at least, her husband was deluded, that the friends had better rise from their knees and betake themselves to ruder remedies. Susannah had never learned to command; she had never even learned to advise. She had too much reverence to speak aloud, disturbing those who were at prayer. She stood hesitating, and then, in very low tones, whispered her belief in her husband's ear. No doubt Halsey was shocked at his wife's unbelief; perhaps by the law of telepathy, for whose existence some psychical experts vouch, his thought penetrated the mind of the sensitive upon the bed. Whatever the cause, Newell Knight sat up and pointed at Susannah, crying aloud that he saw the devil about to seize upon her. So excited was the mental atmosphere, so vivid were the sufferer's words and the effect of his pointing finger, or, perhaps, so substantial was his vision, that more than one of the saints afterwards averred that they had seen the Evil One about to embrace Susannah. But they did not agree in the description of his form. Halsey wrapped his arms about his wife, and led her like a child from the room and from the house. She hardly had time to speak before she saw the night again about her. He set her down upon an old log that chanced to lie against Knight's barn, kneeling beside her. There, when they were alone in the darkness, he invoked that name to which throughout all Christendom the devils are believed to be subject. "Angel," she said gently, "stop praying and listen to me. If you can command the devil in the name of our Lord, why don't you do that to poor Newell Knight?" She felt strong sympathy for the young man; she was moved almost to tears to think they were taking the wrong way with him. "I have tried and failed. We have sent for Joseph Smith. My faith is not strong enough," he added humbly. "This cometh not forth but by prayer and by fasting. Look! I am even now unfaithful to my charge because I love thee, friend, more, I fear, than the work of the Lord." They were left alone because Halsey in passing out had left the door of the sick room open to the eager neighbours. Now reluctantly he went back to his task of guarding the patient, and Susannah, after assuring his anxious soul that she felt no ill effects whatever from the dire proximity, went home again across the dark frozen fields with her lantern. She sat half the night watching and waiting. It was in the darkest hour before the dawn that she heard Halsey's step and crept down through the black house to unlock the door for him. When they had come again into the room she saw that he was greatly excited, filled with apparent calm of an exalted mood. "We have beheld a most glorious victory, friend; and truly we have been shown signs and wonders, and a very great miracle has been wrought. I wish thou couldst have seen with thine own eyes, and yet--" She thought that he had been going to say that her lack of faith had made it more expedient for her to be away, but that he had checked in himself even the thought that he was more worthy of privilege than she. It seemed that Joseph Smith, having been preaching the evening before at a place some twenty miles away, had not been able to reach Knight's house until nearly two in the morning. "He rode all night," said Halsey, "and lost not a moment in coming to the inner room; it was like him." "Yes," said Susannah, "it was like him; he is very kind." Halsey went on. "He spread his hands over Newell and commanded the devils to come out of him." "And did they come?" "They left him. Joseph said that it was given to him to see that there were three of them; but they departed, going out into the darkness." The wind moaned against the window near which Susannah sat. "They left Newell very weak, but at peace like an infant sleeping. But at first I feared that he was as one dead, for I could not see him breathe; but Joseph's faith was strong, for he lifted up his voice and began to give praise, and he took Newell by the hand and bade him rise, but his hand fell back as if there was no life in it. Then Joseph Smith knelt with us upon the floor, and Newell lay smiling, but his eyes were closed, and he seemed dead to this world, although the body was warm. Afterwards he told us that at the time he was seeing a vision of unspeakable light and glory. And then, as we watched him, I fearing because my faith was weak, a marvel happened as a sign and seal to our faith that Joseph is indeed called to be a great prophet. I wish that thou couldst have seen it, Susannah, for the miracle has given me a great uplifting in spirit, but I am come to bear witness to it, that thou, too, mayest rejoice in the marvel." There was a few moments' pause. "What was it?" she asked. "Newell began to rise from the bed. He did not sit up or move himself, but he was raised slowly into the air, still reclining as though upon his pillow. The invisible hands of angels bore him upwards." Susannah knit her brows. "Did you see the angels? I don't understand." And then more vehemently she asked, "What was it that you did see?" "Nay, friend, it was not vouchsafed to us to see the blessed spirits, but surely they must have lifted him, for he rose, soaring upwards, as thou hast seen the thistledown ascend gently, almost as high as the roof of the room. As we gazed in great astonishment, and the women fainted for fear, he sank again as slowly till he rested upon his bed, and he opened his eyes and spoke to us of the wonderful vision of light which he had seen, and then he arose in perfect health and walked." Susannah sat silent for a minute or two. Her husband was also silent, wrapped in contemplation. Then Susannah said, "You are very tired, Angel. You were overwrought last night, even before you were called to the Knights'; you had better go to sleep now." She darkened the window against the coming of the dawn that her husband might sleep in the day instead of the night. She herself went downstairs with the earliest stir of footsteps. Because of a whim that seized her, she helped to prepare the breakfast that was to be served to the household at sunrise, and then she partook of it heartily, looking out of a southern window as she ate, watching the red sun ascend behind the naked boles of the elms. She was glad that the new day had come. Her heart ached not so much with pure grief now as with mocking laughter. Her husband was mad, quite mad, or else--and this was the more bitter belief--he had seen that she was in danger of disaffection, and had told this lie to dupe her, thinking that because she was a woman she would be impressed by it. As the sincerity of Angel's look came before her she said to herself that if that were the case no doubt Joseph Smith had invented the story, and laid it upon Angel's conscience to tell it. That or madness was the only explanation. CHAPTER XII. It was long after the day of her departure before Ephraim again set out to find Susannah. An illness to which he was subject first came upon him, and then, when days were past and he was able to leave his bed, conflicting reports concerning Susannah had been brought to the house, and Ephraim's courage failed. Why should he go if by seeing her he could neither give her pleasure nor do her good? It was natural that report, dwelling on what it could understand rather than on what was incomprehensible, should magnify Susannah's love for Halsey. No man in New Manchester who in the past month had chanced to catch sight of any maid holding secret parlance with any lover but now swore stoutly that that maid had been Susannah. It often happens that schemes least calculated to succeed attain success. Susannah and Halsey had not gone far, nor had they gone with great secrecy, yet it had happened that no one had observed them as they travelled, and as there was at that time of the year little communication between the towns to the east and west of Geneva Market, it was long before real news concerning them transpired. At length, when many days had passed, it was told in Manchester where Susannah really was; and as if the mischief Rumour was ashamed of being caught telling the truth, she hastily added a lie, and one that had a fair show of evidence in its favour. She declared that Susannah had not been married except by some mystical Mormon ceremony which was void in law. When Ephraim heard this circumstantial story, and with it many new tales concerning wicked mysteries practised by the Mormons in Fayette, he threw down his books, as long ago the fabled fruit that had turned to ashes was thrown down, and prepared for the road. In the first day's journey he reached Geneva, and setting out again before it was light, he came to John Biery's hotel when the sun was rising red beyond the gray elm boughs on the morning on which Susannah breakfasted alone. Susannah looked up from her breakfast and saw Ephraim standing beside her. It was his way to look calm outwardly, but she could see that he was struggling with the nervous untoward beating of his heart, so that he could not speak. Susannah did not understand why she could not immediately rise and speak. She was conscious of a red flush that rose and mantled her face, but she did not understand the emotion from which it arose. She only knew that she was glad to see Ephraim, more glad than she could have thought to be of anything upon a day when her heart had been set mocking. "You have come at last," she whispered, and only knew when the words were said that she had hoped to see him before. Her whisper was broken by rising tears, which she checked in very shame. "I want to speak to you," said Ephraim briefly. So she rose and went out with him. She put her shawl over her head and walked upon the roadside. The day was mild, the first of the Indian summer. Ephraim had not put up his horse; he led it by the bridle as he walked. "Sure as I'm alive, it's her uncle as has come after her at last," said the wife of John Biery, gazing through the small panes of the kitchen window. And, in truth, Ephraim did look many years older than Susannah, for his figure was bowed somewhat for lack of strength. Susannah did not now think of Ephraim as old, neither did she think of him as young. To her he was just Ephraim, bearing no more relation of comparison to any other mortal than if his had been the only soul in the world beside her own. She was not aware of this; she was only thinking that if he had not shot Halsey she would have been able to speak freely to him now. It was so wicked of Ephraim, above all others, to do such a thing. It was, in fact, unforgivable because of the stain upon Ephraim's own character more than because of Halsey's blood. But that again she did not analyse. She only knew that her feeling kept her silent. "I am here, Susannah"--in his battle to speak Ephraim economised words--"to ask you to come back with me." Susannah considered. It would be perhaps the best thing that she could do after she had spoken her mind to Angel. He would not ask her to remain to join in a service she loathed. But when she thought of her aunt, and of the voice of an outraged Puritan neighbourhood, her heart naturally failed her. "I cannot." "Is this man more to you--I do not say than the ties of kindred, for that is natural--but more to you than the obligation to live a life of reason and duty?" "No." Susannah spoke the answer aloud because it arose so simply and strongly within her. Had she not just come to a crisis in which her desire to abide by reason proved far stronger than the feeling which bound her to Halsey? And yet, as she thought of his love and his tenderness for her, she felt only pity for him, even if he had told a lie. Ephraim had grown calmer, but at the clear denial his heart again beat against the breath he was trying to draw. She did not love Halsey then! she was not married to him! He could conceive of nothing that could have brought that word and tone to Susannah's lips if she were bound. "Does not duty and reason, does not even mere sanity, call upon you to come back with me, Susannah, and spend your life where you can exercise the gifts God has given you among those who abide by law and order?" "Perhaps, Ephraim, it is so; but I am too great a coward. Think of the shame that I should have to endure from my aunt, and all the world would taunt me with my folly and madness. I think it would kill what little good there is in me. For although I should be willing to suffer if I have done wrong, yet there would be no use in going where my punishment would be greater than I could bear." He was shocked to think of the days that had elapsed before he had come to her. She had suffered much before she could speak in this way, and when he saw how mild and sad she was, and, above all, rational, he longed to comfort her as he would comfort a child with caresses and the promise of future joys. He could give her neither, because he believed that she cared for neither caress nor joy from his hand. There was something he could offer--all that he had to give that she could take, but the offer was so hard to make that he prefaced it. "A way might be found by which you could return to our house, Susannah, and be troubled by no spoken reproach, and you could live down that which was unspoken." He paused a minute, and then said, "But I would know first that you leave all that pertains to your life here freely. You have found it true, what is so much reported, that the Mormons follow wicked practices?" "No, oh no, Ephraim; that is not true--mad, deluded perhaps, but not wicked. The stories of wickedness told are malicious even where there is a colour of truth, and for the most part there is none. In the matter of daily life they abide by the laws of God and man, and nothing else is taught." It was the thought of the sacerdotal deception that she felt had been so lately practised upon herself that caused her to put in the reserving words "in the matter of daily life"; but when she remembered the malice that had instigated report, the unlovely lives of the malicious fault-finders, the evil stains that lie even upon the best lives, she burst out, "There is not one in our community, Ephraim, who would stoop to a cruel act either in word or deed. There is not one of us, even among those who have recently repented from very wicked lives, who would try to take the life of a defenceless man when he was, at a great cost to himself, pursuing what he thought to be the path of duty--as you did, Ephraim." Before this he had kept his eyes upon the ground; standing still now, he looked straight into hers. So for a minute they stood, the horse's head drooping beside his shoulder, the woman upon the roadside erect, passionate; around them the leafless wood through which the long straight road was cut. The long level red beams of the sun struck through between the gray trunks, burnishing the wet carpet of the fallen leaf. "Did you think it was I who fired?" he asked. Then he went on with the horse, and she at the side. She was utterly astonished. "Who, Ephraim--who fired?" He looked straight in front of him again. "It was my mother. She brandished the gun in his face. She couldn't have intended to shoot." From Susannah's heart a great cloud was lifted. She felt no confused need to readjust her thoughts; rather it was that in a moment her apprehension of Ephraim's character slipped easily from some abnormal strain into normal pleasure. She pressed her hands to her breast as if fondling some delight. "Forgive me," she said, "but I am so glad, oh, so very glad." She drew a long breath as if inhaling not the autumn but the new sweetness of spring. So they went on a little way, he somewhat shy because of her emotion, she meditating again, and this question pressed. "And you think," she asked, "that your mother would receive me if I went back with you? that I could live at peace with her?" "Do you think that whatever I might do she would ever try to shoot _me_?" he asked with half a smile. "Do you think that she would ever, by word or deed, do anything that would hurt _me_?" "Never." Susannah said the word as a matter of course. "Or that my father would ever deny me anything that I seriously asked for, or that he knew my happiness depended upon?" "No, surely not; but, Ephraim--" "Oh," he continued, growing distress in his voice, "Susannah, is there any place else in the whole world that you can go for shelter and comfort but to our house? You have spoken of this madness and delusion; you are satisfied that you must leave--" He had meant to say "this man," but he was too shy, and he faltered--"that you must leave these people?" She cast her eyes far in among the trunks of the close-growing trees, upon one side and then upon another, as if looking for a way of escape. Yes, surely her faith in Angel's creed had been hurt beyond recovery, and she must free herself, but how? She dallied with Ephraim's offer of asylum because she could think of no other. "Yes," she said mechanically; "yes, but how can I?" "Oh, my dear cousin, don't you see that it is wrong for you to stay one day longer here? If you believed at first that the bond that united you to this man was binding, you do not believe it now. You were so young when you went, yet the thing cannot be undone on that account. You were so beautiful that I had hoped a great and prosperous life lay before you. Now, of course, that cannot be, but--but--at least you can live a life of peace, live truly and nobly, using your faculties to glorify God." She began to see that he was trying to work up to something else that he had to say. She followed him heedfully, knowing that with Ephraim the steps in an argument were important. He saw some way out which she did not see, and her whole mind paused in eager listening. He turned and faced her again, lifting his eyes, holding out his hand; his voice, usually weak, was strong. She knew that it was a strong man who spoke to her. "Susannah, will you take my name and protection?" She gazed at him incredulous, and then, beginning to understand what it was that he thought, and all that he meant, she leaned against one of the cold gray tree trunks, weeping weakly like a child. "But I am married," the words came with a long sobbing sigh. "Not legally?" and then he added, "nor in God's sight." "Yes, yes, oh! you are making a great mistake, Ephraim. Joseph Smith and my husband are not like that. A minister came and did it. He had his license, and we have the paper he signed." Ephraim set his teeth hard together and kept silence. He said to himself that he might have known that the rascals would be clever enough to make the tie secure. Susannah wept on, not loudly, but with long convulsive sighs that broke into the tears she was endeavouring to check. "And, Ephraim, my husband is good--oh, very good, and very kind to me, and up to last night I thought that what he believed might be true. I was not sure, but I thought that Joseph Smith might be a prophet. I knew they were far, far better than the other people who despise them, and so I was glad to be with them; and up till last night" (she repeated the words, controlling herself to give them emphasis)--"up till last night I thought that they at least believed everything they said to be true." Then, after an interval of unthinking pain, Ephraim perceived that if he had come under a mistaken belief, he had at least come at the right moment; if the bond of her marriage held, the bond of her delusion was broken; she had detected some fraud. His hope, dazed by one blow, now began to look through the circumstance more clearly. If he could lead her to renounce the religion in which she had apparently ceased to believe, and persuade her to return to his father's roof, the Mormon husband himself might seek the dissolution of the marriage. Therefore Ephraim made no comment on what had passed, but asked gently, "What of last night, Susy?" With a great effort she stood up, brushing away her tears, brushing back with both hands the hair that had fallen about her face. In the shock which Ephraim's proposal had given, in the brief interval of her tears, she had realised as never before that she could not shake off her duty to Angel as she had thought to shake off his creed. She spoke tremblingly. "Ephraim, you are so good that you are above us all. You live in some higher place. You would have made this great sacrifice to help me." (She never doubted that Ephraim's proposal had been born in self-abnegation.) "Surely you can tell me what to do, for I am in great distress; but I want you first to remember that my husband is good, and that he loves me more than all the world, more than everything except God, and if he has told me a lie now, it must have been because he thought to save my soul by it, but I think--I think that the lie could not have been his. I think it must have been Joseph Smith's." She spoke very wistfully. "What was it?" he asked again, tender of the shock she had received, yet still confident that it would be his part to widen this breach. Looking down with burning cheeks, she told him what Halsey's story about Newell Knight's levitation had been. She remembered it quite clearly and told it baldly. Before she finished it she heard him mutter below his breath that it was very strange. She was surprised at his tone of perplexity. "It is very strange to me," she cried, "because I know my husband, and up till now he has been so upright and, except that he believed in Joseph Smith, so sensible and wise." "And is this all?" asked Ephraim. "If it were not for this, would you be content to go on as before?" He had begun to walk slowly on with the horse, and she too walked. After she had answered him the long silence became oppressive, and she knew that Ephraim was suffering to a degree that she could not understand. At length when he did speak his words were most unexpected. He was looking toward the rising sun, which was still dim and flushed with the autumn haze. "The Christ whom we all worship," he began abruptly, "each in our different way, called himself by the sacred name of Truth. Does he desire, do you think, that we must worship him by adhering to what we know to be fact, no matter what would seem to be gained by slighting facts? It is a great temptation to me to conceal from you, Susannah, a part of my book knowledge which I cannot help thinking has some bearing upon this case--how much or how little I do not know." He walked on for a little way, and at length, with a great sigh, he began to speak again, answering her first appeal for advice. "I think that your prophet is mad or false, that his Mormonism is utter folly, but you knew that I thought that long ago. As to this story your husband has told you, I am bound to say that it has happened before in the world's history many times that men have seen, or thought they saw, a man rise into the air. In my opinion it is not the indication of a sound mind when men see such things, and I feel sure that such a phenomenon, fact or delusion, whatever it may be, cannot bear any relation to the religious life. My advice to you is--ah, Susannah, I can say it truly in the sight of God and of my own conscience--my advice to you is to be quit of such men and such scenes, but I dare not keep back from you the truth that this one story, so far from lessening my confidence in your husband's probity or in Smith's, has rather increased it; for, being very ignorant men, they could not have heard of these stories that I have told you, for I have read them only in rare books; that they have reproduced the same incident seems rather to prove that they have by accident stumbled upon the same fact--whether a dizziness of the eyes, or an affection of the brain, or an actual counteraction of gravity, I cannot tell." She listened, drinking in each slow word. After all, then, to-day was just like yesterday, and that which she had to decide was as to the reasonableness of the whole new doctrine, as to her willingness to live among such scenes and such men. There had been no sudden madness or deceit to give her reason for sudden revolt (perhaps her heart said excuse instead of reason). Ephraim had grown very pale. After he had watched her for a while, he said with a sad smile, "You will not come home with me to-day, Susannah?" "I must think over all this again, Ephraim. I don't know how these things can be, but what you admit is very strange." He knew from her tone that the die was cast; he had no heart to discuss the laws that govern marvels. "If at any time, any hour of the day or night, you should wish to come to us, Susannah, the door is open." "You have been very kind, Ephraim. There is not much use in my trying to say anything about how good you are, but--" She stopped, thinking of her recovered confidence in his character and her husband's; in this thought she experienced an elevation of the spirits, a new hopefulness, which, after the dreary blank of the morning's outlook, was like sunshine after rain. With this elevation the religious habit of thought which she had learned from Halsey intermingled. "O Ephraim," she cried, "I believe that God sent you to give me back my faith." He had nothing more to say after that. He rode away leaving her standing upon the tawny carpet of the fallen leaf, standing in the pink sunshine under naked trees, and looking after him with tears of gratitude in her eyes. Ephraim looked back once, but not again. CHAPTER XIII. When Susannah was returning from her parting with Ephraim Croom, she found Joseph Smith was walking slowly upon the road not far from John Biery's hotel. He was holding a small book open before his eyes, conning a lesson, repeating the words aloud again and again as a schoolboy might. "It has been given to me to see that the Lord hath need of the learning of this world, Mrs. Halsey. When I have got the Latin and the Greek, I shall try to find some man who can teach me the Egyptian language, that I may know how far the ancient Egyptian from which I translated the Book differs therefrom." Susannah had expected to find him excited after the events of the past night, but instead he was intent only upon committing a portion of the Latin grammar to memory, learning by rote as children did in those days. "My husband told me," she began. She stood in awe of Smith, hardly knowing how to express herself to him; then she went on, almost roughly, "I don't see how Newell Knight could have gone up in the air and come down again; it does not seem to me sensible." He clasped his hands behind his back, his large thumb holding his place open in the lesson-book, and walked beside her, his head bent somewhat forward in reverie. "I am often much taken aback at what happens to me now, Mrs. Halsey, but I do declare to ye that that was the greatest wonder I ever saw before my eyes; and it's given to me to see that ye've got the same sort of difficulty about him as it's natural for me to have." He began to lapse in his own dialect. "Ye want to see the reason why of things. Well, I tell ye, I've just got down to this point, that I've give up tryin' to see why. If ye come to that, why was I chosen to lead this people? I tell ye when the words of the interpretation of the Book began to pour through my mind, and I'd no power to stop them, and I just felt as if I could cry like a baby when I couldn't get any one to write 'em down--I tell ye, I used often to ask why. But it ain't no use. What I've got to do is jest to get hold of the guiding that comes to me as clear as I can, and jest walk straight along those lines." She was returning with a heart bruised with the pain of the recent colloquy at parting, but full too of purpose, feeling that she owed it to Ephraim to reconsider the evidence for Smith's prophetical claim. She glanced shrewdly at him as he walked and spoke--young, blue-eyed, large, and mild. The man seemed to her harder to comprehend if his word was disbelieved than if it was believed. On either supposition her understanding faltered. "It is very hard for me to believe these things, Mr. Smith. It is very hard for me to believe, for instance, about the gold plates. How could they appear only to you and vanish again? It doesn't seem to me reasonable." "No more is it reasonable, but lots of things in the Bible is as lacking in reason, like the sheet that appeared to Peter with beasts. But about the plates, I'll tell you just how it was, even though it's not just the way other folks has got hold of it. This is the truth, and you can think how hard it was to put it much straighter to folks who didn't believe in me then as they do now. The night that the angel came down three times and stood at the foot of my bed, and told me to go and get the plates and where they were to be found, my brain just seemed to go on fire. I could see things I never saw any other time. Why, that night I saw through the wooden wall and into the next room, just as if there hadn't been any boards there, and I saw all the air about me full of motes, just as they are in that sunbeam, and it was dark to other people. I could hear, too, the cocks crowing and dogs barking for miles round; and when morning came I got up and looked out, and it was as if I had my eyes to a telescope. I could see the houses for miles and miles. I ran up the hill and worked into the hole, and there I saw the plates, just as the angel had said. I'll never forget to my dying day just what they looked like, and the sort of writing they had. I took them up and covered them up as the angel had said, and I carried them home and hid them, and told my folks. That night I was an awful sick man, and the sickness was on me for some days, and when I looked again at the plates they just looked like bricks, but the angel told me that they were really the gold plates with the writing I remembered on them, but were changed lest any one should see them and die. And I was to keep them hidden. I know that it was true they were the plates by these two signs; firstly, whenever I hid myself and took the bricks in my hand, the words of the Book of Mormon came pouring through my mind, so I was like to cry out if I couldn't get some one to write them down; and Cowdery he did it and believed, and Martin Harris he heard me at the dictation and he believed, and likewise the Whitmers. And the second proof is that after I had buried the bricks by command, and we was far away from the place where they lay, Martin Harris and Cowdery and David Whitmer saw the plates, the very same as I had told them; they were floating in the air at the time of prayer." "But, Mr. Smith, St. Peter saw the sheet in a dream; there isn't anything in the Bible about things or people floating in the air when people are awake." "Well, I don't know, sister, about that. There was Philip when he finished baptisin' the African. Ye see, in going to Azotus he must have gone up before he went along, or he'd have struck agen the trees; and our brother Newell, not being as good as Philip, and not having as much faith, ye see, he jest began to go and had to come back again. Mebbe when he's engaged in the work for a year or two he'll become an apostle too. Did ye never think, Sister Halsey, that Providence might take us up, intending to do great things with us, and jest have to set us down because we hadn't learned to have faith enough?" This spiritual significance of the episode of Newell Knight had not occurred to Susannah before. It touched her own case. He went on. "When I think of the future that is opening before us, Sister Halsey--why, when I think of how all the nations are to be gathered in--there's persecutions in store, and we must be tried by fire, but there's riches and honour and blessing for those as shall be steadfast; and it's borne in upon me that the Kingdom shall be set up in the west of this land." He turned and looked at her, becoming elevated in mind and rising again into finer language. "And the men that are like unto thy husband, and have the single eye to believe and obey the word of the Lord, shall become as princes, dispensing bread to the hungry, and the water of life to them that are athirst; and the beautiful women who fail not but continue faithful, shall be as princesses driving behind white horses and wearing silken robes, and comforting the sick in their sickness, and welcoming the women of the nations as they come from distant lands, teaching them that which is good--" He drew his breath, as if about to say more and yet larger words, but remained silent, looking upon the open space of the fields. Then his mien, which had become enlarged, contracted somewhat, as if the vision were past. "Why, Mrs. Halsey, when I do think of it, it seems as if one day at a time were'nt enough, and as if I couldn't just set myself to get the Latin and the Greek, and preach just to a few folks and help a person that's needing a bit of help; but it's borne right in here upon me that what we need is the learning of the world, otherwise called the wisdom of the serpent. I never was a great hand to learn, and father he didn't make me, so it comes harder now; but I'll see to it that the young ones of our folks shall take to learning mighty early; and what we want is to be faithful in small things, and not stumble in our faith if now and then a man do rise into the air." She felt his blue eyes, mild but shrewd, meeting hers as he came to this last item. "Sister, 'twas given to me to know the first time as I saw you that there was a great work for you to do in comforting and establishing the elect, and it comes to me now that you'd better be getting some more education, for although I suffer not a woman to teach, yet she may establish that which is already taught." Inclined to put some question that would bring out more definite instruction as to her own special function in the Church, she did not notice two men who were approaching from the other side in a gig until they were close upon them. One of these was a well-to-do farmer, the brother of a woman who had recently been converted at one of Smith's meetings. Now he was breathing out revenge. He sprang to the ground, striking at Smith with a heavy whip. Susannah saw the mildness of the prophet's eye turn into a sharp glitter. She realised that he was not afraid, although when the other man also sprang upon him there was not the least doubt but that he must be worsted in such an assault. In the minute that Smith was wrestling with the farmer for the possession of the whip, Susannah wrung her hands in an agony and ran forward toward the hotel, screaming aloud for help; then, afraid of what might befall in her absence, she ran back. By this time the two men had thrown Smith down. Even then he showed his strength, for they struggled hard to get the whip, which he had seized from them. In her storm of feeling Susannah for the first time came out from the habits of girlish timidity. Hardly knowing what she said, what she was about to say, she heard the words of her own fierce indignation ring out on the air of the mild autumn morning. The scene--the bare road, the sere weeds and grasses, the prostrate prophet, the flushed faces of the two burly countrymen upturned to hers as they stooped, crushing him down--all was photographed on her mind by excitement. By the intensity of her upbraiding she arrested the attention of Smith's enemies for a minute till, as if he revolted against his own weakness, one of them gave vent to a loud jest, at which the other laughed. The words meant nothing to Susannah, nothing more than the Latin words of the lesson-book that lay torn and muddy at her feet, but Smith no sooner heard them than he hurled himself from the ground with almost superhuman strength. Both men were forced in self-defence to close upon him. Smith shouted aloud, although a hand on his throat almost choked him, "Go to the hotel, Mrs. Halsey; go in to your husband." Susannah knew now that he was fighting for her, not for himself; the allegiance of his glance gave her a thrill of loyalty to him which was wholly new. Two men ran out from the hotel, and behind them John Biery. When they neared the place the farmer and his accomplice got into their gig and called back fierce threats against Smith as they went. John Biery was a constable, yet, although he saw that Smith had been brutally assaulted, he made no attempt to pursue and capture the offenders. The other men contented themselves with picking up his hat and book and remarking that the men that had run away hadn't had no sort of right, and that Smith ought to have the law on them. Susannah was the more enraged by this refusal to interfere. Smith wiped his face from dust and blood. It pleased Susannah's love of dignity to observe that when he spoke it was not in impotent wrath. "Go in to your husband, Mrs. Halsey, and tell him to rejoice that we are accounted worthy to suffer." That was not exactly the news that Susannah did bring when she went back to her husband's room. Her feelings were so upwrought that it was some time before, in pouring out to Halsey her indignation, she could find relief. Whatever might or might not be the truth of Smith's heart, it remained true that in this persecution the many were ranged against the few, and were lashing each other on by false reports to lawless brutality. Like the Psalmist, Halsey led her as it were into the house of the Lord, and pointed out the end of the wicked and the award of the righteous. He added to the then popular notion of external reward thoughts which had been working in his own mind under the influence of that time-spirit which leads such minds as his in the foremost paths. He spoke to her of the strength of character gained and lost by all that was done and suffered in the right way or in the wrong. Susannah was soothed. She knew that the truth was being spoken to her, and her heart leaped forth to do reverence, not only to it, but to the man who could find it in the midst of such insults. Ephraim was good. If he could only know how good Angel was, he would not have asked her to return. All thought of deserting the new cause now was gone; the blood that had trickled from Smith's bruised head, the danger that menaced Halsey, sustained her. She wrote to Ephraim to that effect. Some days after, when driving past Biery's hotel from a meeting he had been holding in the town of Geneva, Joseph Smith entered and laid before Susannah books for the cultivation of her mind--a Latin grammar and exercise book like his own, a Universal History, and a primer of Natural Philosophy. He told her that in two weeks, when she had mastered their contents, he would bring her others. He left hastily, the business of the Church pressing. In his idea it seemed that the rudiments of a language would take no longer to acquire than the contents of an English book written in a popular style. The man was very ignorant of the things that most men know, but possibly no other man in the world would have known that writing Latin exercises would bring contentment to Susannah's heart. There was nothing in such a request to awake suspicion and antagonism, and there was much in the regular mental exercise to keep her mind from brooding on its scepticism or upon Ephraim's kindness. As a child sits down to an intricate game, she sat down, day after day, to her lesson. Soon the stimulus of knowing that the prophet had actually mastered his grammar in two weeks wrought the determination not to lag very far behind. Her husband, who had had fair schooling, helped her. There began to be a strange race between the prophet and Susannah for the acquisition of knowledge. They learned out of all sorts of lesson-books, not on any sound principle of work, but with avidity. Susannah was the only woman in the new sect to whom Joseph Smith gave the commandment to become learned. She was not impervious to this subtle flattery. Rude and poor as he was, Smith was now spiritual dictator to a large number of souls, and she saw that from herself he sometimes asked counsel. Parted from Ephraim, having grown accustomed to a husband with whom self-repression was one of life's first laws, it was not surprising that under Smith's suggestion a new phase of life began in which her understanding, not her heart, developed. "Why believe in Moses and the prophets if not in Smith--in the miracles of yesterday if not in those of to-day?" was the question with which Halsey prefaced the sermons he began to preach. The answer that his logic deduced carried conviction to many of his hearers, but in Susannah's mind the question alone made way. _BOOK II._ CHAPTER I. In the next year, 1831, the new church was formally organised, and this was the "revelation" given for her direction by the mouth of Joseph Smith--"And now, behold, I speak unto the Church; thou shalt not kill; thou shalt not steal; thou shalt not lie; thou shalt love thy wife, cleaving unto her and to none else; thou shalt not commit adultery; thou shalt not speak evil of thy neighbour, nor do him any harm. Let him that goeth to the East tell them that shall be converted to flee to the West." The reports of the first missionaries, who had travelled westward, preaching both to the Indians (called by the "Saints," Lamanites) and to white men, were received in the beginning of this year, and the point designated for the first station of the Church on its way westward was a place called Kirtland, on the banks of the Chagrin River, in northern Ohio. Thither Halsey was sent, having commands to preach by the way. At Halsey's wayside meetings the old hymns and the old tunes were sung. The new doctrine embraced all that was supposed to be alive in the old; it repudiated only what was supposed to be dead. It offered that enlargement of human powers which the belief in wonders implies, a new form of church government, a new land to live in, a new hope of a visible and glorious church, and, above all, a living prophet. If the personality of the prophet seemed more attractive to those who believed, not having seen him, to Susannah, who knew the baseness of his origin so well, the sudden increase of his influence over hundreds of people seemed the greatest of marvels; and it was impossible but that even his person should gain some added grace from the reflected light of success. Halsey was only one of a dozen successful Mormon preachers who were converging with their train of followers upon the first station of the new church. There is no spot in northern Ohio more lovely than the five hills or bluffs that rise from the banks of the Chagrin River and its tributary brooks twelve miles to the south-east of what is now the city of Cleveland. On the shores of the river and its streams lie green levels; from these the bluffs rise steeply for some one or two hundred feet to tablelands of great fertility. The site for the first Mormon temple was on the highest of these hills overlooking the three valleys. Its foundations were quickly laid. Around it upon the slope and tableland, up and down the valleys, and upon the opposite hills, the wooden houses of the converts began to spring up, not unlike in colour to a crop of mushrooms, and very like in the suddenness of their growth. Not long after Susannah and Halsey had reached Kirtland, Joseph Smith, with a convert named Rigdon, went on, with missionaries who were travelling farther west, in order to find in the wilderness the place that was appointed for the building of Zion or the New Jerusalem. At the same time all those men among the converts who were deemed fit were sent out in couples to preach the new Gospel, some back to the eastern States whence they had come, some to Canada, some to the south. To Joseph Smith it was given to know who was to go and who to stay. Halsey was directed to remain, to receive and establish the new converts who came, to tithe their property for the building of the temple, and to found, according to Smith's direction, a school of the prophets. "And to thy wife, Susannah, it shall be given to teach the children such worldly learning as she has herself acquired, until it may be possible for us to appoint for them a more learned male instructor." Joseph Smith spoke these words in the room which served him as business office and chapel. He was drawing on his gloves, ready to go forth upon the journey to Missouri. Several of the elders and their wives were present, some busy on one errand and some on another. Susannah, being with Halsey, received the command in person, although it was not directly addressed to her. She had observed that since her arrival at Kirtland the prophet never addressed himself to her directly when in public. In many ways his manners were becoming gradually more formal, and his relapses into his native speech less frequent. Susannah could not criticise keenly, so much she marvelled at the man. His activities before starting on this journey were almost incredible. Every hour he had made decisions, for the most part successful, concerning the adaptability of men whom he had only seen, for labours of which he knew as little. He had preached continually. He had baptised newcomers in the icy floods of the April stream. He had advised as to the choice of lands and their manner of cultivation, as to the size and form of houses. He had visited the sick and planned merry-makings for the young. In addition to all this, even while preparing for the long journey into an unknown region, he was busy learning three languages, and was laying plans, not only for missionary campaigns that were to spread over the whole earth, but for a new translation of the Old Testament. If the better clothes that he had begun to wear sat somewhat pompously upon him, if his manners now sometimes indicated an attempt not only to be, but to appear, a prophet, such small affectations sank out of sight in the light of such extraordinary ability. After Smith and Sydney Rigdon had started westward, Susannah went over to console Emma. The prophet's wife was at that time living in a building of which the front part was the general store whence the material needs of the growing church were as far as possible provided. Susannah passed through between bales of cloths, boxes, and barrels of provisions. It was dusk; a young man who served in the store carried a candle before her, and the odd-shaped piles of merchandise threw strange moving shadows upon the low beams of the roof and walls. The young man held the candle to light the way up a straight staircase. "Mis' Smith," he shouted, "here's Mis' Halsey come to see you." At the top of the staircase Susannah was met by a cooing, creeping baby, who beat with its little fist upon a wicket gate fencing off the stair. "It was the last thing he did before setting out, to nail that gate together and fasten it up with his own hands, so as I wouldn't need always to be running after the young one, lest he should fall down the stair." It was Emma Smith who spoke; she emerged dishevelled and tearful from an upper room. "When he has so much to think about and all, and Elder Rigdon waiting for him at the office till he'd finished. Mr. Smith, he's always so kind, and he knew as that would be the thing as would give me the most help of anything." Emma subsided again into tears--tears that were the more touching to Susannah because Emma was not like most women; she seldom wept. "I don't mean to give way," Emma continued, "but if it was your husband as had gone, you'd know how it was, and it's the first time I've ever been separate from him so long." Susannah sat down with the child in her arms. When the question was brought home to her she did not believe that temporary separation from Halsey would cause her tears. Emma began again with an effort at self-control. "It's a long way to Jackson County, quite across Missouri. It's all Elder Rigdon's doing, his going just now." Susannah found something that she could say here in agreement. "It may be wrong, but I--I don't like Elder Rigdon." "Well, of course the way he believed, and all his congregation, when the word was first preached to them makes Joseph think that he must be full of grace. Ye know, to see Joseph when he's quite by himself, ye'd be surprised to see how desponding he is by nature. He's that desponding he was real surprised, real right down taken by surprise, when he heard that Mr. Rigdon, so clever a minister as he was, and of the Campbellites too, had been baptized and a hundred and twenty-seven of his congregation with him. (That was first off, and ye know how many he's brought in since.) He could hardly believe it; he says, 'It seems as if I hadn't any faith at all.' And that night he couldn't sleep, but just walked up and down, and two revelations came to him before morning, and one of them addressed to Rigdon, so Joseph knows of course he's got the right thing in him. Then his education, too; he's got a sight more education than Cowdery. Joseph thinks a deal of education." "I don't like him." Susannah sat upright; her hands were busy with the baby upon her knee. "Well, I dunno." Emma spoke meditatively. "It said in one of Joseph's revelations that we should dwell together in love." Susannah laughed; it was a bright, trilling laugh, and filled the large, low room with its sudden music. It almost seemed like a light in the growing darkness. "I guess I'll light up," said Emma, "it'll be more cheerful." Susannah was still playing with the baby, and Emma looked at her critically. "Joseph thinks a great deal of you, Mrs. Halsey; he's told ye to teach school?" "I have got more time than most of the women, and my husband can afford to hire a school-room." "'Tain't that," said Emma decidedly, "it's the same thing as makes ye say that you don't talk to any of the other folks except in a civil way. Ye're a bit above all the rest of us ladies in the way ye hold yerself and the way ye speak. I guess it comes of yer father's folks having been somebody, and then being so clever at books--ye see, Joseph sees all that; there ain't anything that he doesn't see." Susannah perceived that there was something behind this. "You're not vexed, are you?" Emma continued with more hesitation in her tones. "No, I'm not vexed. Why should I be? And besides I like you and Mr. Halsey better than any of the folks, although I couldn't let it be known." "There's something that you are thinking about." Emma sighed deeply; her mien faltered; she subsided again into her seat by the wall and into tears. "It's only that I feel that Joseph's getting to be such a great man. Why, there's more than a thousand folks now looking to him all the time to be told what to do, and thousands more drawing in, and Joseph beginning to wear the kid gloves whenever he goes on the street." There was an interval of sighs and suppressed sobs. "Aren't you glad? I thought you were glad about it." "I declare papa and mamma were just wild when I ran away and married Joseph, because they said that he was a low fellow, and poor, and not good enough for me, and now--and now--I begin to feel that I'm not good enough for him." Susannah went over and sat beside her, chiding indignantly. "You know very well that nobody could be the same help to him that you are, and you know very well that there's nobody in the world that he thinks so much of as you." She did not say all she thought. She considered Emma to be Smith's superior, but that opinion would have given acute pain. The young church worked upon Smith's principles of thrift, temperance, and co-operation, and Kirtland rapidly assumed the proportions of a town. Susannah became the mistress of the children's school. Smith was a good economist; although he helped the needy, nothing that his converts could pay for was given to them for nothing. Hence it was that Susannah's private purse was well filled with tuition fees. She had already in mind what she would do with this money; she would write to the booksellers in Boston who fulfilled Ephraim's orders, and obtain from them some of the books whose names she remembered to have seen on his shelves. She knew nothing of their contents, she hardly knew whether she wanted them more for the sake of their contents or for their familiar appearance, but she thought that if she did not understand them when reading, she could write to Ephraim and ask for an explanation. She could not think of any other excuse for writing to him again. It had taken her a good many months to think of this one. Halsey, who had learned to drop the Quaker forms of speech when speaking to others, still, moved by the remembrances of his early home, used them in speech to Susannah. He inquired somewhat anxiously concerning the proposed purchase. "Dost think that they will contain what the prophet has called 'sound learning,' and that there will be nothing in them to distract thy soul?" "How can I tell when I do not know what is in them?" She did not speak with impatience. "Art wise, dear heart, in this longing?" he asked wistfully. Then he carried away her order and despatched it. In the meantime Smith had returned from Missouri, his mind filled and, as it were, enlarged by the new land which he said was appointed by revelation as the site of the New Jerusalem. Jackson County, on the south bank of the Missouri River, was the place. He had already gathered four or five hundred new converts there, and he was now possessed with the desire for money to build the new city, and for a million proselytes to dwell in it. In spite of this, after sending out new relays of missionaries in all directions, he settled down to the most sober routine of study. Hebrew was the new language he wished to acquire, and he felt the call to revise the Old Testament. CHAPTER II. Only one unusual incident occurred in Susannah's presently peaceful life. One day in the golden October she set out to walk some distance up the valley of the Chagrin River. The object of the walk was a visit to one of the outlying farmhouses occupied by a family of the Saints; but Susannah, as was her wont, found more joy in the walk than in the visit. When she had passed beyond the meeting of the waters, the valley lay long before her, about a mile in width and quite flat. The stream was scarcely seen; the ground was covered with flowery weeds, white asters with their myriad tiny stars, the pale seed feathers of the golden rod, high grasses, and wild things innumerable which had been turned brown and gray by the autumn sun, pink clumps of the rice weed, and small groves of the scarlet stalks of the wild buckwheat. This level sea of weeds stood so high that when she threaded the narrow path they reached above her waist. The bees in the white asters were humming as they hum in apple bloom. The blue jays were calling and flying in low horizontal flights. The valley stretched to the south-east, then curved; a little mountain barred the view, upon whose pine-trees the distant air began to tinge with blue. On the curving bluffs on either side the trees stood in stately crowds; hardly a leaf had fallen, except from the golden walnut-trees; the colour of the foliage was for the most part like the plumage of some green southern bird, iridescence of gold and red shot through. To her right, where a part of the long hill had been cleared of trees, the sun shone upon bare gullies in the soap-stone cliffs, making the colour of that particular brown bit of earth very vivid. Everywhere a soft autumn haze was lying, and above white clouds were swinging across the pale blue sky. After threading the valley path for a mile Susannah was ascending the bluff to get to the level of the upper farms, when, much to her surprise, she came, as once before upon the hill Cumorah, upon Joseph Smith. He was lying under a group of giant walnut-trees, whose boles were sheltered from the road by a natural hedge of red dogwood and brambles. He had apparently been occupied at his devotions, but she only saw him arising hastily. This time there was no peep-stone; it had long since been discarded. The prophet had a Bible in his hand, and it was evident that he had been weeping. It was in those lands the habit of religious men of all sects to make oratories of the woods. Susannah's only desire was to pass and leave him undisturbed, but he spoke. He began severely, "Sister Susannah Halsey, it is not meet that a woman should stray so far from home and without companions." For a moment Susannah stood abashed. Unaccustomed to censure, she supposed that she must have done wrong. "I have walked this way before," she began meekly, "but if--" She stopped here, her own judgment in the matter beginning to assert itself. The prophet had forgotten his reproof. At all times his conversation was apt to reveal that sudden changes of mental phase took place within him apparently without conscious volition. He now exclaimed with more modest mien, "It is, no doubt, by the will of the Lord that you are come, for I stood in sore need of comfort, for the revelation of the truth is a trial hard to endure, and at times very bitter." "Is it?" asked Susannah intently. It was impossible but that her long curiosity should find some vent, and yet she shrank inwardly from her own prying. The prophet leaned against a huge bole. The ground at his feet was covered with yellow walnut leaves and the olive-coloured nuts. The sunlight fell upon him in patches of yellow light. He opened the Bible, turning over the leaves of the Old Testament as if making a rapid survey of its history in his mind. "Sister Halsey," he began, "when the favour of the Lord rested chiefly upon the Jewish nation, at the times of the patriarchs and David, and when Solomon, arrayed in all his glory and in the greatness of his wisdom, reigned from Dan to Beersheba, mustn't those have been the times when the people walked most closely with the Lord?" "I suppose so, Mr. Smith." "It is not enough to suppose, Sister Halsey, for it is clearly written that when the Jews went contrary to the will of the Lord they were given over into the hands of their enemies." Susannah endeavoured to give a more unqualified assent. "Sister Halsey, there has come to my soul in reading this book in these last days a word, and I know not if it be the word of the Lord or no." She saw with astonishment that his whole frame was trembling now. She began to realise that he was truly in trouble, whether because of the greatness of the revelation or because of private distress she could not tell. She became more pitiful. "I hope you are well, Mr. Smith, and that Emma is well. There is nothing to really distress you, is there?" In hearing the increased gentleness of her tone he seemed to find a more easy expression for his pent-up feeling. "It's come upon me in a very cutting way, truly as the prophets said like a two-edged sword, and at the time too when I was inquiring of the Lord concerning--" He stopped here, and she felt that his manner grew more confidential, but he did not look at her, his eyes sought the ground--"concerning a matter which has given me no little heart searching." He stopped again, she listening with a good deal of interest. "It's come to me to observe that among the chosen people--there ain't no gainsayin' it, Sister Halsey, though I trust you to be discreet and not mention the matter, but in the days when the divine favour rested on Israel each man had more than one wife; and the Lord Himself says He give them to Solomon, the only objection being to heathen partners." "Do you mean, Mr. Smith, that I'm not to mention what everybody knows already, that in the Old Testament times polygamy was practised?" The now entire lack of sympathy in her tone affected him as an intentional act of rudeness would affect an ordinary man. The tissue of his mind, which had relaxed into confidence, grew visibly firmer. He assumed the teaching tone. "No, Mrs. Halsey, the only thing that I asked you not to mention was that I had any light of revelation on a point on which most of our minds is already made up." "Mr. Smith, you can't possibly be in the slightest doubt but that it would be very wicked for any man now to have more than one wife." "I've heard a great many of the ministers who in times past, in the time of our bondage we heard and believed, say as it would be very wicked for any one nowadays to take God at His word and expect Him to do a miracle or heal the sick; but I've come to the conclusion, Mrs. Halsey, that it isn't a question of what we in our ignorance and prejudice might think wicked, but it's a question of what's taught in this book, looked at without the eye of prejudice and tradition. What we call civilisation is too often devilisation--_devilisation_, Mrs. Halsey." He tapped the book. He was becoming oratorical. "The idea of one wife came in with the Romans. 'Twas no institution of Jehovah, Mrs. Halsey." Susannah, more accustomed to his oratorical vein than to private conference, became now more frank and at ease. "You said you didn't know that the idea was from the Lord, Mr. Smith, and I don't think it is. I don't think you'll entertain it very long, and I don't think, if you did, many of the Saints would stay in your church." She bade him good-day, and went on up the slope. When she was walking along the brink of the bluff in the open beyond the nut-trees she heard him call. He came after her with hastened gait, Bible still in hand. She was surprised to find that what he had to say was very simple, but not the less dignified for that. "I sometimes think, Sister Halsey, that you look down on us all as if we weren't good enough for you, although you're too kindly to let it be seen. According to the ways of the world, of course, it's so. If I'm as rough and uneducated as most of our folks, at least I can think in my mind what it would be not to be rough, and I can think sometimes how it all seems to you." His words appealed directly to strong private feeling which had no outlet. While she stood seeking a reply the natural power that he had of working upon the feelings of others, vulgarly called magnetism, so far worked in connection with his words that tears came to her eyes. "I don't often think about my old life," she said with brief pathos. Smith was looking at the ground, as a huge, shy boy might stand when anxious to express sympathy of which he was somewhat ashamed. "I know it must be a sort of abiding trial to you." After a moment he added, "I wouldn't like to make it worse by having you think that I was goin' to preach any strange doctrine. I'd sometimes give a good deal if the Lord would raise me up a friend that I could speak to concerning the lights that come to me that I know that it wouldn't do to speak of in the public congregations, because of their upsetting nature, and likewise because I doubt concerning their meaning. And of this matter there was no thought in my mind to speak in public, for it is for the future to declare whether it be of the darkness or of the light; but to you I spoke, almost unwittingly, and perhaps in disobedience to the dictates of wisdom." He looked at her wistfully. Susannah leaned her arm upon the topmost log of the snake fence and looked down the slope. His insight into her own trials caused her to sympathise with him in spite of his absurdity. She made an honest effort to assist him to self-analysis. She said, "A great many things come into our minds at times, Mr. Smith, that seem important, but, as you say, if we do not speak about them, afterwards we see that they are silly. Of course with you, if you think some of your thoughts are revelations, it must make you often fancy that the others may be very important too, but it does not follow that they are, and, as you say, time will weed them out if you are trying to do right." She wondered if he would resent her _ifs_. She stood looking down the bank in the short silence that followed, feeling somewhat timorous. The steep ground was covered with the feathery sprays of asters, seen through a velvety host of gray teasles which grew to greater height. Through the teasles the white and purple flowers showed as colours reflected in rippled water--rich, soft, vague in outline. At one side, by an old stump, there was a splendid feather, yellow and green, of fading golden rod; yellow butterflies, that looked as if they had dyed their wings in the light reflected from this flower, repeated its gold in glint and gleam over all the gray hillside, shot with the white and the blue. At the foot of the bank lay the flat valley, and from this vantage ground the river could be seen. The soft musical chat of its waters ascended to her ears, and among the huge bronze-leafed nut-trees, whose shelter she had just left, the woodpeckers were tapping and whistling to one another. At length Smith sighed deeply, but without affectation. "Yes, I reckon that's a good deal how it is. It ain't easy, Mrs. Halsey--I hope in your thoughts when judgin' of me you'll always remember that it ain't easy to be a prophet." When he had gone, Susannah found herself laughing, but for Halsey's sake the laughter was akin to tears. CHAPTER III. Ohio was being quickly settled. Within a few miles of Kirtland, Cleveland and Paynesville were rising on the lake shore, and to the south there were numerous villages; but the society of the Saints at Kirtland was especially prosperous, and so sudden had been the increase of its numbers and its wealth that the wonder of the neighbouring settlers gave birth to envy, and envy intensified their religious hatred. Twice before Smith had left Fayette he had been arrested and brought before a magistrate, accused of committing crimes of which the courts were unable to convict him. Now the same spirit gave rise to the same accusations against his followers. About this time webs of cloth were taken from a woollen mill near Paynesville, and several horses were also stolen. The Mormons, whether guilty or not, were accused by common consent of the orthodox and irreligious part of the community. Hatred of the adherents of the new sect began to rise in all the neighbouring country, as a ripple rises on the sea when the wind begins to blow; the growing wave broke here and there in little ebullitions of wrath, and still gained strength until it bid fair to surge high. About Christmas time there were a number of cases of illness in Kirtland. Joseph Smith healed one woman, who appeared to be dying, by merely taking her by the hand, after praying, and commanding her to get up. After that he went about with great confidence to others who were stricken, and in many cases health seemed to return with remarkable celerity. It is hard to understand why the report of this, going abroad with such addition as gossip gives, should have greatly added to the rage of the members of other religious sects. Perhaps they supposed that the prophet arrogated to himself powers that were even more than apostolic. They threatened violence to Kirtland on the prophet's account, so that before the new year he took Emma and the child and established himself with them in an obscure place called Hiram, some twenty miles to the south. Sydney Rigdon, who by this time was, under the prophet, the chief leader of the Saints, went also to Hiram to be beside him. Smith was toiling night and day to produce a new version of the Hebrew Scriptures, believing that he was taught by inspiration to correct errors in them. Rigdon was scribe and reviser. These two being absent from Kirtland, responsibility and work without limit rested again with Angel Halsey. With unsatisfied affections and thoughts wholly perplexed, Susannah beheld the days of the new year lengthening. Then she fell into the weakness, to which humanity is prone, of hoping eagerly for some external circumstance that should lighten the inner darkness. A bit of stray news one day came to her with the shock of an apparent fulfilment of her vague expectation. Finney was passing through that part of the country preaching. Of all human beings she had ever met, this remarkable evangelist most impressed her as a man who had intimate dealing, awful, yet friendly, with an unseen power. She had no sooner heard that he was within reach than her mind leaped to the determination to hear him preach and speak with him again. She would lay her difficulties before him; she would hear from him more intelligence concerning the home which she had left than a thousand letters could convey. It was March now. The winter's snow was gone. Finney, as it chanced, was to come as near to Kirtland as the village of Hiram. Susannah spoke to her husband. "Did you hear that Mr. Finney was going to preach at Hiram?" She stood turning from the white spread table in the centre of the room. The morning light was shining on the satin surface of the planed maple wood with which walls and ceiling were lined. Halsey was putting on his boots to go out to his day's round of business and pastoral work. He knew just as well as if she had explained it to him that a great deal lay behind what she said. He fell to wondering at once what she could want. Was it to send a message to the old home by the man whose very name must recall all its memories? "I want to go and hear him preach," Susannah went on. Halsey was disturbed. "Thou canst not really have such a desire," he said severely. "Why not? A great deal that he preaches is just the same as what you preach, Angel." He saw that she was in a turbulent mood, and that grieved him; but as for her request, he could not believe it to be serious. "Thou art speaking idle words," he said with a sigh, and he rose to go out. "You have not answered me. Why shouldn't I hear him when you agree that much that he says is true?" "He is in the camp of those whom Satan has stirred up to do us injury. That which thou callest truth in his mouth is but the form of godliness, for it is clear that if God be with those who fight against us he cannot be with us." Something in the expression of her face brought him now a more distinct feeling of alarm. His nature was singularly direct. He had scarcely finished his meditative argument ere he sought to clinch its purport, and, stepping near, he laid his hand gently upon her shoulder. "Dost thou doubt, Susannah, that God is with us?" The crimson colour mounted from her cheeks and spread over her white brow. It was as if Angel had asked what he never had asked, whether she loved him or not, whether all her thoughts and feelings were loyal. She knew that for him there was no line of separation between life and love, and love and religion. She was careful for him always, as a mother is for a delicate child, as a sick nurse is for a patient. She could not have endured to give him the pain of hearing her denial, even if such denial would have expressed her attitude truly. "Indeed, Angel, I--I know that you--" she faltered. The trouble in his face was growing. "Has not _God_ made the signs of his presence clear to us, and even visible before our eyes? If thou shouldst deny the outward signs, is it not by his grace that we live? Susannah, dost thou think that it is in me by nature to bear with the infirmities and murmurings of our people as I bear with them daily--babes as they are, learning, but not yet having learned, to live at peace with one another? Or dost thou think that it is in me to forgive daily the outrageous acts and words of our enemies, trying as they do to injure our innocent brothers, or even our prophet himself? Yet, Susannah" (his voice was stirred with emotion), "I would bear witness to thee that every day, as I pray, the anger is taken out of my heart, and I can deal with these very men in the spirit of love." Standing erect before him, confused and distressed, she made another effort to soothe, even taking his hand from her shoulder and trying to caress it between her own, but so tense was the question in his mind that his fingers were limp and unresponsive to her touch. "I know all that you would say, Angel; I know that you are good; I know that our people, although they have many faults, are trying to do right, and I believe that the people in other sects around us are far more wicked, but--Mr. Finney is not like that." "Dear heart, thou knowest well that there is no goodness but that which comes from above, and although this Mr. Finney may have a show of goodness, as thou or I might have in his place, yet what avail can his preaching be if God be not with him? So what show of goodness he has only aideth the devil; for how can it be possible, when two armies are encamped one against another, that God can fight upon both sides? Is Christ divided?" A loud knock came to the outer door; Elder Halsey was late in getting to his work; men were waiting for him. He let the sound of the raps die away before he answered them; his searching look was upon her face, hungering for some assurance that his words had met and slain her doubts. Then he was forced to leave her. It was easy for Susannah to obtain a horse to go to the village of Hiram. When the day of Finney's preaching came, after her husband had gone to his afternoon work, she rode out of Kirtland. Since she had made up her mind to disobey she had said nothing further to Angel. Why inflict upon him the painful attempt to hinder her which his conscience would demand? The last snow-wreath had faded, but there was not as yet a bud or blade of perfect green. The valley of the Chagrin lay almost hueless in the cold sunshine. A light wind was blowing over its levels of standing weeds, and whispering in the bare arms of the huge nut-trees upon its bluffs. When the sun began to sink, Susannah had reached the low rolling ground that surrounds Hiram. The landscape here had a less distinctive character, and there was no vapour in the sky to make the sunset beautiful. She was weary of her horse's rough trot, and still more so of its slow plodding, but she felt excitement. She had conquered those forces, part of her womanhood, which urged compliance with her husband's desire and her own desire to abide by the homely routine whatever it might be. The thing that she had done seemed so large that her imagination told her that the event must justify it. She had no thought of concealment. She knew only the two families in the village of Hiram. Her plan was to go first to the Rigdons and ask for refreshment, thence to the meeting, and after that to ask for the night's lodging which she knew that Emma Smith would not refuse. In the village she saw that people were moving about and talking with an air of excitement. When she turned to a quiet corner and asked an elderly man for Mrs. Rigdon's house, he stared at her as if at an apparition. "Is it Sydney Rigdon's wife that you're wanting?" Susannah had raised her veil, and he looked at her face with the greatest curiosity. Flushed with exercise, braced by the sharp air, her colour was brilliant and her eyes sparkling. Her plain dress and heavy veil appeared to the man to be a disguise, so surprising to him was the brilliancy of her face and the modulation of her voice. "Do you not know where the Rigdons live?" she asked. He was chewing tobacco, and now he spat upon the ground, not rudely, but as performing an habitual action in a moment of abstracted thought. "Oh, I know well enough, but if ye won't mind my saying a word to ye, young lady, I'd advise ye to put up somewhere else. I've got darters of my own--in course I don't know who ye may be or what ye may be doing here." This last was added in an apparent attempt to attain to some suspicion that he felt to be reasonable. "You think ill of them because you despise their sect," she said gently, "but I am the wife of one of the elders." "Have ye got hold of some news that ye're carrying to them?" He evinced a sudden interest that appeared to her extraordinary. "What news?" "Oh, _I_ don't know. I jest thought 'twas queer, if you'd got hold of anybody's secrets, that you should be asking where they lived, straight out and open in the street like this." His words suggested to her only the idle fancies of prejudice. Some other people drew near, and, dropping her veil, she was starting in the direction in which he pointed when he spoke again in a more determined voice. "You jest tell me one thing, will you?" He even laid his hand upon her bridle with authority, "Are ye going to stop at Rigdons' all night?" "No." "Sartin?" When he received her reply he let go the bridle, saying in warning tones, "Well, see that ye don't do it, that's all." The incident left a disagreeable impression on Susannah's, mind, but she did not attach any distinct meaning to it. Rigdon and his wife were both within. Rigdon locked the door when Susannah had entered. Then with crossed arms, standing where he could watch against intruders from the window, he began to tell her news of import. His mother, who was an old woman, his wife, and some younger members of the family, gathered round. The light fell sideways upon his thickset form and large hairy face. His manner was the result of struggle between effort for heroic pose and an almost overmastering alarm. His matter was the evil conduct of the surrounding Gentiles toward the Saints. It seemed that in this and neighbouring places, evangelistic meetings had been held in which Presbyterians, Baptists, and Methodists had joined, and Rigdon averred that the preachers had used threatening and abusive language with regard to the Saints. A series of such meetings had begun in Hiram, small as it was; and Joseph Smith, like a war-horse scenting the battle, had set aside his arduous task of correcting the Old Testament and gone forth to preach in the open air. At first he had been greeted only with derision or pelted with mud, but in the last few days he had made and baptized converts, and now the fury of the other sects was at white heat. Susannah's mind swiftly sifted out the improbabilities from Rigdon's wrathful tale. "But the people that gather to such meetings as Mr. Finney holds are for the most part awaked, for the time at least, to a higher Christian life. It cannot be they who have used the vile language that you repeat." She almost felt the disagreeable heat of Rigdon's breath as he threw out in answer stories of coarse and brutal insult which had been heaped upon himself and Smith. The large animal nature of this man always annoyed her. There was much of breath in his words, much of physical sensation always clinging to his thoughts. At present, however, she was not inclined to judge him too hardly; although visibly unstrung, unwise in his sweeping condemnation, coarse in his anger, and somewhat grandiloquent in his pose, there was still much of real heroism in his mental attitude. Braced by the fiercest party spirit, he stood staunch in his loyalty to Smith and the cause, with no thought of yielding an inch of ground to the oppressors. "I do not believe," repeated Susannah sturdily, "that it is the more religious of the Gentiles who have said and done these things. I have come here to-night to hear and to speak with Mr. Finney, whom I know to be a very godly and patient man." "Why has he come here?" demanded Rigdon. "He who by his preaching can gather thousands in populous places, why should he ride across this thinly settled parcel of land, preaching to mere handfuls, if it is not to denounce us? And he has not the courage to go nearer to the place where the Saints are gathered in numbers. He will teach his hearers first to ravage the few sheep that are scattered in the wilderness, that by that they may gain courage even to attack the fold." Susannah drew upon herself their anger, and so strong was Rigdon's physical nature that even his transient anger seemed to embody itself in some sensible influence that went out from him and preyed upon her nervous force. The night had fallen. A bell, the rare possession of the largest meeting-house, had already begun to ring for Finney's preaching. Susannah went out on foot. The Rigdons, as also the Smiths, were living some way from the village. She had now a mile of dark road to traverse. Closely veiled, Susannah stepped onward eagerly. She felt like a child going home. The scene which she had left showed up vividly the elements of Mormon life that were most repulsive to her, the broad assumptions of ignorance, the fierce beliefs born of isolation, and the growth by indulgence of such animal characteristics as were not kept under by a literal morality or enforced by privations. She was going to see a man who could speak with the voice of the sober past, whose tones would bring back to her the intellectual delicacies of Ephraim's conversation, the broad, pure vision of life which he beheld, and the dignified religion of his people. The meeting-house was of moderate size. It was already filled when Susannah entered, but she was able to press down one of the passage-ways between the pews and seat herself near the front, where temporary benches were being rapidly set up. Many of the congregation had doubtless come as far as she. Men and women of all ages, and even children, were there. Some, who it seemed had followed Finney from his last place of preaching, were talking excitedly concerning the work of God which he had wrought there. On every face solemnity was written, and stories were being told of one and another who in his recent meetings had "fallen under the power of God." When Finney ascended the pulpit Susannah forgot all else. The chapel was not well lighted, but the pulpit lamps shone upon him. He had a smooth, strong face; his complexion was healthy and weather-beaten; his dark eyes flashed brightly under bushy brows. His manner was calm; his style, even in prayer, was that of keen, terse argument; he spoke and behaved like a man who, having spent the emotional side of his nature in some private gust of passionate prayer, had come forth nerved to cool and determined action. With her whole soul Susannah hung upon his every word, unreasonably expecting to find some new and unforeseen solution to the problems of her life. He had pointed out a straight path to multitudes; she hoped that he could now show it to her. The power of Finney's preaching lay in its close logical reasoning, by which, accepting certain premises, he built up the conclusion that if a man would escape eternal punishment he must forsake his sin and accept salvation by faith in the doctrine of the substitution. He began always by speaking to the indifferent and the unconvinced; he led them step by step, until it appeared that there was but one step between them and destruction, and that faith must make one quick, long leap to gain the safety of the higher plane, whose joys he depicted in glowing terms. For the most part there was intense silence in the congregation, although sometimes an audible whisper of prayer or a groan of suppressed emotion was heard. The infection of mental excitement was strong. Susannah was experiencing disappointment. Accustomed as she was to excitement in the meetings of the Saints, her mind easily resisted the infectious influence. Finney's teaching had not differed in any respect from the doctrine which she heard from her husband daily, a doctrine which she knew by experience did not save men from delusion and rancour. She still listened eagerly to hear of some provision made in the scheme of salvation against injustice and folly. Surely Finney would say something more. As it happened he did say something more. When for more than an hour he had explained the great plan of salvation he touched upon the responsibility that the hearing of such conclusive reasoning imposed. The sower had sown broadcast; it remained for him to speak with awful impressiveness of those forces which would be arrayed against the convicted soul. Under this head he referred at once and with deep emotion to the devil, who, in the guise of false teachers lying in wait, caught up the seed. There could be no doubt that the Mormon leaders were in his mind, as they were in the mind of his congregation. It became swiftly evident to Susannah that Finney was stirred by what he believed to be righteous indignation, and that he was as content to be ignorant concerning the doctrines and morals of the people against whom he spoke as were the rudest members of the outside rabble who now pressed with excitement to the open doors and windows. The righteous Finney had no thought of unrestrained violence. He spoke out of that deep well of hatred for evil that is, and ought to be, in every good man's heart, but he had not humbled himself to gain any real insight into the mingling of good and evil. "They are liars, and they know that they are liars," said Finney, striking the pulpit cushion. "The hypocrisy of their religion is proved by the lawless habits of their daily lives. Having sold themselves to the great enemy of souls, they lie in wait for you and for your children, seeking to beguile the most tender and innocent, that they may rejoice in their destruction." He used only such phrases as the thought of the time warranted with regard to those who had been proved to be workers of iniquity, but to Susannah it was clear, in one brief moment, what effect his words would have when heard by, or reported to, more brutal men. She knew now that Rigdon's words were true. The so-called Christian ministers, even the noblest of them, stirred up the low spirit of party persecution. She rose suddenly, sweeping back her veil from her face. "I will go out." She said the words in a clear voice. A way was made to a back door by the side of the pulpit. Every one looked at her. Finney, going on with his preaching, recognised her as she began to push forward, and he faltered, as if seeing the face of one who had arisen from the dead. The excited audience felt the tremor that passed over its leader; it was the first signal for such obvious nervous affections as frequently befell people under his preaching; before Susannah had reached the door a stalwart man fell as if dead in her path. There was a groan and a whisper of awe all round. This was the "falling" which was taken by many as an indubitable sign of the divine power. Susannah had seen it often under Smith's preaching. She waited with indifference until he was lifted up. Then the sea of faces around her, the powerful voice of the preacher resounding above, passed away like a dream, and were exchanged for a small room and a dim light, where two or three people were gathered round the form of the insensible man. She escaped unnoticed through a private door into the fields, where the March wind eddied in the black night. CHAPTER IV. The house in which the Smiths lived was small. Susannah crossed a field-path, led by a light in their window. In the living room a truckle bed had already been made up. By the fire Joseph and Emma were both occupied with two sick children. These children, twins of about a year, had been taken out of pity at their mother's death, and Susannah was told as she entered that they had been attacked by measles. Susannah found that the fact that she had been to the meeting had not irritated the Smiths, although Mrs. Rigdon had called to make the most of the story. Emma, absorbed in manifold cares for the children, was only solicitous on Susannah's account lest a night's rest in that house should be impossible. Smith, pacing with a child in his arms, seemed to be head and shoulders above the level whose surface could be ruffled by life's minor affairs. With the eye of his inner mind he was gazing either at some lofty scheme of his own imagining, or at heaven or at vacancy. All of him that was looking at the smaller beings about him was composed and kind. One of the twins, less ill than the other, had fallen asleep in Emma's arms. The other was wailing pitifully upon the prophet's breast. "Do you and Mrs. Halsey go in and lie down with that young un, Emmar, and rest now for a bit while ye can." "I can't leave ye, Joseph, with the child setting out to cry all night like that." But he had his way. Long after they had lain down in the inner room Susannah heard him rocking the wailing babe, or trying to feed it, or pacing the floor. Emma, worn out, slept beside her. Upstairs the owners of the house, an old couple named Johnson, and Emma's own child, were at rest. Susannah lay rigidly still in the small portion of the bed which fell to her share. Her mind was up, wandering through waste places, seeking rest in vain. The wail of the child in the next room at last had ceased. The prophet had lain down with it on the truckle bed. Long after midnight Susannah began to hear a low sound as of creeping footsteps in the field. Some people were passing very near, surely they would go past in a moment? She heard them brushing against the outer wall, and gleams of a light carried fell upon the window. In a minute more the outer door of the house was broken open. Emma woke with a cry; instinct, even in sleep, made her spring toward the door that separated her from her husband. The two women stood in the inner doorway, but the coarse arm of a masked man was already stretched across it, an impassable barrier. The prophet lay on the child's bed, so heavy with sleep tardily sought that he did not awake until four men had laid hold of him. All the light upon the scene came from a smoking torch which one of the housebreakers held. Some twenty men might have been there inside the room and out. The women could barely see that Smith was borne out in the midst of the band. He struggled fiercely when aroused, but was overpowered by numbers. The owners of the house came down from above, huddling together and holding Emma, who would have thrown herself in the midst of the mob. Susannah had not undressed. She threw her cloak over her head and ran out, determined to go to the village and demand help in the name of law and a common humanity. She was in a mood to be reckless in aiding the cause she had espoused. By the glow of the torch which the felons held she saw the group close about the one struggling man as they carried him away. She fled in a different direction. She had gone perhaps sixty rods in the darkness out of sight of Smith and his tormentors when she was stopped by three men and her name and purpose demanded. When she declared it in breathless voice they laughed aloud. In the darkness she was deprived of that weapon, her beauty, by which she habitually, although unconsciously, held men in awe. "Now, see here, sister, you jest sit quietly on the fence here, and see which of them's going to get the best of it. Your man's a prophet, you know; let him call out his miracles now, and give us a good show of them for once. He's jest got a few ordinary men to deal with; if he and his miracles can't git the best of them he ain't no prophet. Here's a flattish log now on top. Git up and sit on the fence, sister." While she struggled in custody another group of dark figures came suddenly at a swinging trot round the dark outline of one of the nearer houses. They brought with them the same kind of lurid torch and a smoking kettle or cauldron carried between two. The foremost among them were also carrying the body of a man, whether dead or alive she could not see. When he was thrown upon the ground he moved and spoke. It was Rigdon's voice. She perceived that he was helpless with terror. The prophet had certainly struggled more lustily. "Now you jest keep still, sister," said the loudest of her three companions. "Kill him? not if ye don't make a mess of it by interferin'. It's only boilin' tar they've got in the pot." Susannah covered her face with her hands; then, too frightened to abstract her mind, she gazed again, as if her watchfulness might hinder some outrage. The group was not near enough, the light was too uncertain, for her to see clearly. The shadows of the men were cast about upon field and wall as if horrible goblins surrounded and overshadowed the more material goblins who were at work. They were taking Rigdon's clothes from him. Their language did not come to her clearly, but it was of the vilest sort, and she heard enough to make her heart shiver and sicken. They held over him the constant threat that if he resisted they would kill him outright. If Smith, too, were exposed to such treatment she did not believe that he would submit, and perhaps he was now being done to death not far off. When they began to beat Rigdon with rods and his screams rang out, Susannah could endure no longer. She broke madly away from her keepers, running back along the road towards Emma's house. They essayed to follow; then with a laugh and a shrug let her go, calling to her to run quick and see if the prophet had fetched down angels to protect him. Susannah ran a long way, then, breathless and exhausted, found that she had missed a turning and gone much too far. Afraid lest she should lose herself by mistaking even the main direction in which she wanted to go, and that while out of reach of any respectable house she might again be assailed by members of the mob, she came back, walking with more caution. She had no hope now of being the means of bringing help. She had come farther from the village instead of nearing it, and what few neighbours there were, having failed to interfere, were evidently inimical. When she found the right turning she again heard the shouts of some assaulting party, and, creeping within the shadow of trees, she waited. At length they passed her, straggling along the road, shouting and singing, carrying with them some garments which, in rough horse-play, they were tearing into fragments. When the last had turned his back to where she stood she crept out, running again like a hunted thing, fearing what she might find as the result of their work. To increase her distress the thought came that it was more than possible that like work had been going on at Kirtland that night. Tears of unutterable indignation and pitiful love came to her eyes at the thought that Angel, too, might be suffering this shameful treatment. Across some acres of open ground she saw the Smiths' house, doors and windows lit by candles. Thither she was hastening when, in the black space of the nearer field, she almost fell upon a whitish form, grotesque and horrible, which was rising from the ground. "Who is it?" asked Joseph Smith. He stood up now, but not steadily; his voice was weak, as if he had been stunned, and his utterance indistinct because his mouth had apparently received some injury. She thought of nothing now but that he was Angel's master, and that Angel might be in like plight. "What have they done? What is the matter?" she whispered tenderly, tears in her voice. "Is it you?" he asked curiously. He said nothing for a minute and then, "They've covered me with the tar and emptied a feather-bed on me. If ye'd have the goodness to tell Brother Johnson to come out to me, Mrs. Halsey--" "They have hurt you other ways," she said tremulously, "you are bruised." "A man don't like to own up to having been flogged, ye see; but Peter and Paul and all of _them_ had to stand it in their time, so I don't know why a fellow like me need be shamefaced over it. But if you'd be good enough, Mrs. Halsey, to go and tell Emmar that I ain't much hurt, and send Brother Johnson out with some clothes or a blanket--" He stopped without adding that he would feel obliged. As she went she heard him say with another sort of unsteadiness in his tone, "It's real kind of you to care for me that much." In her excitement she did not know that she was weeping bitterly until she found herself surrounded by other shuddering and weeping women in Emma's room; for other of the converts in Hiram, hearing of the violence abroad, had crept to this house for mutual safety and aid. It is the low, small details of physical discomfort that make the bitterest part of the bread of sorrow. Now and afterwards, through all the persecutions in which she shared, Susannah often felt this. If she could have stood off and looked at the main issues of the battle she might have felt, even on the mere earthly plane, exaltation. Yet one truth her experience confirmed--that no human being who in his time and way has been hunted as the offscouring of the world--no, not the noblest--has ever had his martyrdom presented in a form that seemed to him majestic. It is only those who bear persecution, not in its reality but in imagination, who can conceive of it thus. All night the women were crowded together in the small inner room with the two sick babes, while Emma and two of the brethren performed the painful operation of taking the tar from Smith's lacerated skin. The prophet bore himself well. Now and then, through the thin partition the watchers heard an involuntary groan, but he was firm in his determination to be clean of the pitch, and to preach as he had appointed the next day. At dawn Susannah went to get her horse at Rigdon's house. The animal was safe. When she had saddled it she inquired after the welfare of those within the house. Rigdon was raving in delirium. He had, it seemed, been dragged for some distance by his heels, his head trailing over stony ground. They had not been able to remove the tar and feathers. He lay upon a small bed in horrible condition. His wife, with swollen eyes and pallid face, was sitting helpless upon the foot of the bed, worn out with vain efforts to soothe him. His mother, a thin and dark old woman, vibrating with anathemas against his tormentors, led Susannah in and out of the room silently, as though to say, "This is the work of those whose virtue you extolled." The village, the low rolling hills about it, lay still in the glimmer of dawn. The men of violence were sleeping as soundly, it seemed, as innocence may sleep. The famous preacher, and all those souls that he had thrilled through and through for good and evil, were now wrapped in silence. Susannah rode fast, guiding her horse on the grass by the roadside lest the sound of his hoofs should arouse some vicious mind to renewed wrath. Her imagination, possessed by the scenes of the past night, presented to her lively fear for Halsey's safety. She gave her horse no peace; she thought nothing of her own fatigue until she had reached the Chagrin valley, and the walls of the Mormon temple which was being reared upon Kirtland Bluff were seen glistening in the sunlight, with the familiar outline of the wooden town surrounded by gray wreaths of the leafless nut woods. It was high day, and the people were gathering for morning service when Susannah rode her jaded horse through the street of the lower village and up the hill of the Bluff. As she lifted the latch of her own door Angel was about to come out to preach. His face was very white and sad. Susannah's glad relief, fatigue, and excitement found vent in tears. "You are safe!" she cried. "Oh, my dear, I will never leave you again while danger is near--never, never again!" In the evening of that day further news came from Hiram. The prophet had preached long and gloriously in the open air. New converts had been made, and he himself, scarified and bruised as he was, had gone down into the icy river and baptized them in sight of all. The mob had shrieked and jeered, but had been withheld by God, as the messenger said, from further violence. Susannah made no further effort to find new life in the old doctrines. All her sentiments of justice and mercy combined to make her espouse her husband's cause with renewed ardour. CHAPTER V. In the summer of that same year, while the wheat in the Manchester fields was still green, and the maize had attained but half its growth, while the ox-eyed daisies still stood a happy crowd in the unmown meadows, and pink and yellow orchids blazed in unfrequented dells, the preacher Finney, after long absence, chanced to be again travelling on the Palmyra road. As was his habit, he sought entertainment at the house of Deacon Croom in New Manchester. The preacher remembered always that his citizenship was in heaven. From the thought he drew great nourishment of peace and hope, but as far as his earthly affairs were concerned the outlook was at present grievous. He was returning from a long and dreary religious convention held in an eastern town, where one, Mr. Lyman Beecher, had stirred up against him the foremost divines of New York and Boston. They had asserted that Finney's doctrine, that the Spirit of God could suddenly turn men from following evil to pursuing good, was false and pernicious; that his method stirred up the people to unholy excitements which were productive of great evil. Now the accusations of these divines (who, thinking that a man's change of mind must needs be so slow a thing, some of them, gray-haired, had not as yet produced this change in a single sinner) were in many points wholly false, in many exaggerated, and where the article of truth remained in the accusation there was much to be said in defence of work that had resulted, if in some evil, certainly in much palpable good. To such groups of priests and soldiers and publicans as came forth to John's baptism of repentance, the godly Finney, travelling now east and now west, had appealed, and that the wide land was the better for the crying of his voice no candid person who knew the result of his labours could deny. He that had two coats had imparted to him that had none; the extortioner had returned his unfair gains, and some rough men had become gentle. But in the assembly from which Finney had just come the larger numbers and the greater power of rhetoric had been on that side which appeared to show least faith in God and least zeal for men, and Finney had come out from the combat bruised in spirit. Some natural comfort the weary man experienced from the sweet charm of the summer afternoon, from anticipation of the welcome and sympathy which would soon be his. He heard, but could not see, the Canandaigua water as it ran under its canopy of willows, over whose foliage the light wind passed in silver waves. On the height of the hill above the mill-dam he turned his horse into the yard of the Croom homestead. The stalwart deacon in overalls, his excitable, slender wife, her cap-strings flying, came forth, the one from the barn, the other from her bake-house. It was not to either of these worthy souls that Finney intended first to confide the story of his glimpse of Susannah. It said much for the sterling truth of this man's soul that, accustomed as he was to demand from himself and others public confession of those experiences most private to the individual soul, he had not lost delicacy of feeling or reverence for individual privacy in human relationships. He had not been at this house since the month after Susannah's departure, when excitement and wrath still raged concerning her. He judged that in the hearts of the older members the wound had healed, leaving only the healthy scar that such sorrows leave in busy lives. He knew, too, that in Ephraim's heart the blade of this grief had cut deeper. The supper over, the full moon already gilding the last hour of the summer daylight, Ephraim donned his hat to take the solitary evening stroll to which he had become accustomed. He thought to leave the trio who were in complete accord of sentiment to talk longer over the persecution which Finney endured, but on the little brick path between the flower-beds the evangelist came up with him. Ephraim was but half pleased. It was in this brief evening hour that he set his thoughts free, like children at playtime. Like other students forced to live in invalidish habits, he had established a rule of thought more strict than men of active callings need. At certain hours he would study his country's social, political needs; at others he would help in his father's farm management; at others he would study some exact science. But when the measured hours of his day were over, and before he lit his student's lamp, for a while he turned his fancies loose, and they ran all too surely to play about Susannah's charms, about the circumstances of her life. This was not his happiest hour. The eternal advantage of love was lost for the time in its present distress. Hateful thoughts were the results of this self-indulgence, yet he hated more anything that came as interruption. During these years the lover in him had not grown what the world calls wise. For some minutes Finney, controlling the briskness of his ordinary pace, walked by Ephraim's side and contented himself with the gracious scene, passing remarks upon weather and crops. Soon, for the value of time always pressed upon him, his business-like voice took a softened tone, and he began preaching a heart-felt sermon to his one listener. The subject of the sermon was "the fire God gave for other ends," and he ventured to point out to Ephraim, in his plain, logical way, that it was wrong to waste on a woman that devotion which God intends only himself. Ephraim smiled; it was a good-tempered, buoyant smile. "Did it ever occur to you, Finney, to reflect that, with your opinions, had you been the Creator, you would never have made the world as it is made? What time would you ever have thought it worth while to spend in developing the iridescence on a beetle's wing, in adjusting man's soul till it responds with storm or calm, gloom or glory, to outer influence, as the surface of the ocean to weather?" Finney was puzzled, as he always was, by Ephraim's _bonhomie_ and his strange ideas. "But what have you to advance against what I have already said, Ephraim?" "Advance? I advance nothing. I even withdraw my painted insects and the storms of emotion by which I had perhaps thought that God did his best teaching; I withdraw also my exaltation of that strait gate of use without abuse for the making of which I had almost said Heaven hands us the most dangerous things. I withdraw all that offends you, Finney, in order to thank you for having spoken her name. No one else has spoken it in my hearing since they knew of my last parting with her, and I--I am fool enough half the days to wish the clouds in their thunder-claps would name her." The voice of the whip-poor-will complained over the tops of the woodland in near and far cadence through the warm moonlit air. Beside this and the throb of insect voices there was no sound. "I came out this evening," said Finney, "to tell you that last March in Ohio I saw _her_." His voice fell at the pronoun in sympathetic sorrow. "Yes?" "When I was about to return from Cincinnati I was advised to go northward to the Erie Canal, in order that I might pass through that part of the State which has been sorely infected by the cancer of that hypocrite's teaching." There was no need in the district of Manchester for Finney to explain what hypocrite he meant. In his own country Smith was commonly held to be the arch-hypocrite. "The devil has surely espoused that cause in earnest, for the number of deluded souls in that part of Ohio and in southern Missouri, and scattered as missionaries up and down the country, is, I hear, between three and four thousand." "And always among those who worship the letter of the Scripture," remarked Ephraim, "for their missionaries give chapter and verse for all they teach." "I was told that their customs were peculiarly evil. Even among themselves they lie and steal and are violent and licentious; and they teach openly that it is a merit to steal from the Gentiles, as they call those not of themselves; and, furthermore, they aim at nothing less than setting up a government of their own in the west." "Who told you all this?" "I am sorry to say that I had it on good authority. Some of the western brethren had it from a poor fellow who had been deluded into entering the Mormon community, and had barely escaped with his life when he desired to withdraw." "Would you consider a pervert from your own sect the best witness of its tenets? But you say that you saw my cousin?" Finney told what had led him to the village of Hiram, and said, "When I spoke of the sins of the Mormons, a young woman seated near the front of the congregation rose up. It was your cousin. I saw at once by the pallor of her face that the Lord was having direct dealing with her soul. The 'power' was indeed very great; a strong man fell as dead near her, who before the night was over gave testimony of sound conversion. After he and your cousin had been led out, many others in different parts of the building cried to God for mercy. When the sermon was over I sought for your cousin, but when I told who she was, the people of the place said that no doubt Mormon messengers had come while she was waiting, and forced her to depart. That night there was a disturbance in the place; some of the more hot-headed men had the leaders out, and tarred and feathered them--a dastardly deed! I have been threatened myself with being rid on a rail and tarred when the devil stirred up the people against my preaching, but the Lord mercifully preserved me. 'Tis a shameful practice, but I hear it was done to these men to intimidate them from the more violent crimes which they had conspired to commit. In the morning I was forced to go, as I was advertised to preach at many stations farther on, or I would have denounced the violence from the pulpit. I could not find out anything more concerning your cousin, but the Lord has never allowed me to doubt that the many prayers which we have offered on her behalf were answered that night, for I could see by the expression of her face that she, like those upon the day of Pentecost, was cut to the heart." At the garden gate, under the boughs of the quince-tree, which had increased its branches since the day in which Susannah had last passed under them, Ephraim now stood in the moonlight, barring the entrance. At length with a sigh he said, "Alas! Finney, I believe that there are few souls under heaven more true and more worthy than your own; but as for the power of God, 'His way is in the sea and his path in the great waters, but his footsteps are not known.'" Out of his breast Ephraim took a thin leather book, and from out of the book gave Finney a letter much worn with reading. Finney took the letter reverently, and read it by the light of his bedroom candle. In those days letters were more formally written; this one from Susannah to Ephraim began with wishes concerning her aunt and uncle and the prosperity of the household. The fine flowing writing filled the large sheet. "I write to you, my dear cousin, rather than to my aunt, to whom I fear my letter would not be acceptable, for although I can say that I regret my wilfulness and the manner of my disobedience, still I can never regret that, having been forced to choose, I threw in my lot with those who can suffer wrong rather than with those who have it in their hearts to inflict wrong, for if there be a God--ah, Ephraim, this is another reason why I address you, for I am in sore doubt concerning the knowledge of God, as to whether any knowledge is possible. My husband, who denies me nothing, has allowed me to send for some of your books whose names I remembered. I thought at first to write to you about them, but I distrust now my own understanding too much to venture. I would like you to know that they have helped me somewhat, for I do not now say to myself in hard, tearless fashion that I know there is no God, to which thought I was driven by the reflection that most of those who seek him most diligently sow the wind and reap the whirlwind. "But the more immediate occasion of this letter is to tell you that a month since Mr. Finney held a meeting not far from us. I went, thinking to gain some help from him, and to hear news of you, but I was greatly disappointed, and made very angry. He preached as my husband and many of our elders preach, and there were among the crowd the same signs of excitement and peculiar manifestations that we have constantly among us. But toward the end of his sermon Mr. Finney spoke of my husband's Church, and he lent the weight of his influence to very evil slanders that are constantly repeated about us by those who have not sought to know the truth. He did us great injury by stirring up the roughest of the people to violence. Mr. Finney will, I suppose, visit you and repeat those lies, which no doubt he believes, but is most culpable in believing, because he has not investigated the scandal against us as he would have investigated scandal against any who are orthodox. I write now to tell you that that which he says is not true. For although there are a few criminals amongst us, as in every community, evil is not taught or condoned." As Finney read this letter by his lonely candle he was so far stirred by what he deemed the merely human side of the incident as to say to himself, "Poor Ephraim! She has never even known that he loved her." But next day, in speaking to Ephraim, he pointed out that in the worst communities there were always pure-minded women who knew little or nothing of the evil around them, and said he believed that his message would still be the means of bringing home the truth to Susannah's heart. CHAPTER VI. In the meantime an interval of comparative peace had come to Kirtland. The Gentiles, because they discovered that the town was a good market for the produce of more fields than the Saints could till, allowed their religious zeal to slumber. A female relative of Halsey, having lost her friends by death, came from the east to Kirtland upon his invitation. Susannah went down the hill one summer day to meet the travelling company of new converts which brought Elvira Halsey. That young lady had seen about twenty-five years of life's vicissitudes, and had sharpened her wits thereon. Slight, pretty, and dressed with an effort at fashion that was quite astonishing in the Kirtland settlement, Elvira sprang from the waggon. "I've come to be a Mormon. How do you begin?" With these words she presented to Susannah a new type of character, fresh, and in some ways delightful. There was quite a crowd at the stopping place of the waggons. Halsey, with other elders and Smith, came to welcome the newcomer. Elvira stood on tip-toe, peeping about, pressing Susannah's arm with whispers. "Which is Joe Smith, do tell me? Do you go down on your knees to him, and does he pat your head?" Guided by keen instinct, Elvira did not make remarks in Halsey's hearing which would have shocked him, but perhaps by the same instinct she at once claimed Susannah as a confidante in spite of some feeble remonstrance. "Are you not wrong to speak so lightly of our religion?" asked Susannah, feeling that she was an elder's wife. "First let me be sure that you have any religion to speak of." She looked up prettily in Susannah's face. "What a beautiful creature you are!" she cried. "And is it to please my cousin Angel that you wear a snuff-coloured dress and a white cap and a neckerchief like an old lady of seventy?" As they proceeded together up the white curving road, over the crest of the verdant bluff, Elvira announced her further intentions. "I am not going to live with you. I am going to board with the Smiths. I want to get to the bottom of this business, and see the apparitions myself." "There are no apparitions," said Susannah gently. "Gold books, you know, flying about in the air, and the angel Maroni and hosts of the slain Lamanites." "You expect too much. Such visions as Mr. Smith had came but at the beginning to attest his mission and give him confidence." "Tut! I should think he had sufficient of that commodity. It is I who require the confidence, and have I come too late?" "I would question, if it did not appear unkind, why you have come at all?" "Bless you, it's relations, not revelations, that I came after." "I fear that Angel will not be satisfied with that attitude," Susannah sighed. She supposed that Elvira represented all too well the attitude of educated minds in that far-off world whose existence she tried to forget. "Therefore," said Elvira, "I will board with the Smiths." Elvira's whim to be received into the prophet's family could not be carried out, but by persistency she succeeded in establishing herself in the household of Hyrum Smith, where she distinguished herself by two peculiarities--a refusal to marry any of the saintly bachelors who were proposed to her, and a perpetual good-natured delight in all that she saw and heard. She resisted baptism, but to Susannah's surprise, remained on perfectly friendly terms with the leaders of the sect. The next two years passed quietly in Kirtland. Susannah, imbued, as indeed were all Smith's friends, with his belief that the peace was but for a time, cherished her husband as though death were near, and grieved him by no outward nonconformity to pious practices. Many chance comments which she made were straws which might have shown him the way the current of her thought tended underneath her habitual silence, but they showed him nothing. It was mortifying to her to observe that Smith, rarely as he saw her, was always cognisant of her mental attitude, while her husband remained ignorant. Susannah gave up the girlish habit of fencing with facts that it appeared modest to ignore. She was perfectly aware that she exercised a distinct influence over the prophet, of what sort or degree she could not determine. Little as she desired this influence, she could not withhold a puzzled admiration for Smith's conduct. He rarely spoke to her except in the most meagre and formal way, and all his decrees which tended for her elevation in the eyes of the community or for her personal comfort were so expressed that no personal bias could be detected. She asked herself if Smith practised this self-restraint for conscience' sake, or from motives of policy, or whether it was that several distinct selves were living together within him, and that what appeared restraint was in reality the usual predominance of a part of him to which she bore little or no relation. There was much else in his character to admire and much to condemn. He had steadily improved himself in education, in mental discipline, and in personal appearance and address. He could hardly now be thought the same man as when he had first preached the new doctrine in Manchester. This bespoke an intense and unresting ambition, and yet the selfishness that is the natural result of such ambition was absent. As far as his arduous work would permit, he gave himself lavishly to wife and child, to all the brethren, rich and poor, when they asked for his ministrations. The motherless babies whom he had helped Emma to nurse through their infancy had gone back to their father's care, but there was never a time when some poor child or destitute woman was not a member of his household. On the other hand, many of the actions of his public life were questionable. He had established a bank in Kirtland, of which he was the president. Even Halsey admitted to Susannah that this was a great mistake, that the bank ought to have been under the control of some one who understood money matters; the prophet did not. He had also set up a cloth mill, and undertaken to farm a large tract of land in the public interest. The prophet showed to much better advantage when instituting new religious ceremonies, of which there were now many and curious, or when giving forth "revelations" which had to do with the principles of economy rather than its practical details. Susannah thought that the voice of the Gentiles all around them, shouting false accusations of greed and dishonesty, would sooner or later find much apparent confirmation if no financier could be found to lay a firm hand upon the prophet's sanguine tendency toward business speculation. CHAPTER VII. In the bleak December two elders came from Zion, the holy city in Missouri, bringing the history of dire tribulation. It was a cold night; the first snow was falling upon the wings of a gale. Susannah was sitting alone quietly working out problems in algebra, in which study Smith had desired that her elder pupils should advance. The storm beat upon the window pane, and set the bright logs of the fireplace now flaming and now smoking, the varnished wooden walls dimly reflecting light and shadow. Halsey had been out to see the newcomers, who were staying at the prophet's house. It was late when she heard his tread, muffled in the drifted snow. He hardly paused to shake it from his clothes before he came near. She saw that he was in a mood of strong grief and excitement. "Angel," she spoke pityingly, "you have had a hard, hard day; you have stayed so very late at this evening's conference." She held out her hand to him. "Do not tell me to-night if you can rest before telling." Young as she was, her countenance, as she lifted it toward him, was motherly. She remembered what a mere boy he was, fair and hopeful, when she had first seen him three years before, and now strong lines of purpose and endurance were written upon the face that was thin and pale, the paler, it seemed, because of the transient colour that the storm had given a moment since to the clear skin. "I would that thou didst not need to hear, but it is not for us to turn our eyes from that which the Lord hath written for our instruction in the suffering of our brethren." Then he added, "The elders from Zion have told us all. There was great joy and prosperity among them, and the more foolish boasted of their wealth to the Gentiles, saying also that the Lord had given the whole land to them for an inheritance." "That, indeed, was very foolish," said Susannah. "Nay, but it was small blame to them, for that which they said is true. But among the Gentiles the political demagogues began to be afraid that we should rule the country by the number of our votes. The Gentiles gathered together in the town of Independence, and three hundred of them signed a declaration demanding that every one in Zion should sell all that he possessed and leave the country within a certain time, and that none other of us should settle there." "But forced sale would mean that no fair value would be given for the property; it would be simple robbery," she cried; "and they call this the land of freedom!" "They appealed to the Governor of Missouri, but they found that the Lieutenant-Governor, a man called Boggs, was among the fiercest of the persecutors. As for the Governor himself, he advised them to resort to the courts for damages." "What next?" She was impatient at a pause he made. He knelt down upon the floor in front of her, laying a calming hand upon her shoulder. "Susannah, there is this one great cause for our deep gratitude to heaven, that this time all our elders with one voice called upon our people to bear with patience, to cry to God to cleanse their hearts from all anger and revenge." "I suppose that was well," she said, but with hesitation. By the gentle pressure of his hand he still expressed his sympathy for her pain in listening. "Lawyers were engaged to carry the matter through the courts. But no sooner was it known that the thing was to be publicly tried than the Gentiles rose in arms. For three nights they entered the houses of the Saints, beating the men, burning their barns, and in many cases unroofing the houses. Some of our brethren went to Lexington for a peace warrant, but the judge was frightened at the mob, and, moreover, if he had offended them he would have lost much money, so he told the Saints to arm and defend themselves." Halsey had paused again. The moral question here involved was to him of deep importance. "If it was only for self-defence, Angel--" she began. He shook his head. "Nay, it was a fierce temptation, and our people are not yet sanctified, but God in his great mercy withheld them from sinning against him. For they had no sooner obtained arms than Lilburn Boggs, the Lieutenant-Governor, came and disarmed them." "And then?" "Our people were driven from their homes. In the cold storms of November, women and little children and wounded men were forced to flee out upon the open prairie, and up and down the banks of the Missouri River. At last they gathered together on the river-side, and many of them have now crossed it, remaining in the opposite county, and the others have dispersed, poor and homeless, into less unfriendly parts of the State. These elders have come here that the prophet may send back some revelation at their hand, and that we may all gather together what we can spare from our abundance for the relief of our fugitive brethren." His eyes were shining with triumphant faith, even though the close of his narrative seemed to admit of so little hope. "And will Mr. Smith still teach them that they must not strike a blow for their rights?" she asked. This was fast becoming the critical question of the hour. In February the snow lay deep on the land. Susannah, like all her neighbours, spent some days isolated by the drifts, the men only going abroad. On one of these afternoons the prophet tapped at her door. His visit in Halsey's absence was unprecedented. Without preface he began to make a statement as to the affairs of the Church in Missouri. "The greater part of our fugitive brethren have at my desire gathered together upon a large tract of uncleared land that lies just across the river from Zion. It is the desire of the Lord that they should there await until it is his will to open the gates of Zion once more." "It is _your_ desire that they should gather and wait there." She spoke with no rude emphasis, but he understood. This man could read her thought before it was expressed. He pushed his thick hair from his forehead with a heavy hand. "Understand, Mrs. Halsey, that I _believe_ the voice of the Lord has spoken, but it is also my desire." "Does the voice of the Lord ever speak but in accordance with your desire?" The answer burst from him with almost hysterical force, "I would to heaven it did not." "But in such cases are not your desires divided against themselves? and the word of the Lord comes perhaps in accordance with one desire and in contradiction of another?" He sat for some time looking absently upon the floor. "The things of the Lord," he said, "are of vast importance, and require time and experience, as well as deep and solemn thought, to find them out. And if we would bring the world to salvation it requires that our minds should rise to the highest, and also search into and contemplate the lowest abyss"--he paused for a moment, and then added in sad undertone--"that is within our own hearts." Susannah was silent, wondering what was the true secret of his elusive thought. He went on with an effort. "Accepting your own words, Mrs. Halsey, that it is at my desire that they are there instead of being scattered among friendly settlements where they could obtain support, it remains true that they are naked, hungry, and cold. When I sleep the vision of their sufferings comes before me." He went on again with more vehemence. "It is also by obeying my doctrine that they are cast out of their own lands and from their own hearths. Whether the Lord hath spoken or no, it is by obeying the doctrines that I have taught that they are in wretchedness." He rose, pacing the room, apparently unconscious of what he did. "I know that this has been weighing upon you, as it has upon my husband." He shook his head impatiently, striking his breast suddenly with one hand. "There is but one heart," he said, "in which the pains and sorrows of them all are gathered." She began to see that he had a plan to unfold. At length he stopped in his pacing, looking toward her. "We must go to their relief," he said. "We must gather an army and conduct our suffering brethren back to their homes in Zion." "By force of arms?" she asked. "If need be." He left time for the significance of these words to be fully comprehended, and then went on speaking as he paced again. "It may be that we will not need to fight, that if we get ourselves in readiness we shall need but to stand still and see the salvation of the Lord; and in plain language to you, who expect no miracle, Mrs. Halsey, I would be understood to say that if a sufficient number of our strong men, armed for defence, join our brethren in Missouri, the Gentiles will be afraid to attack." At last she asked, not without excited tremor in her voice, "Who? How many? When?" These were important questions with regard to the organising of an army, but the prophet had in mind a point that must previously be determined. "Your husband," he began abruptly, "he has still upon him the taint of his Quaker upbringing, for the Lord Christ indeed taught long-suffering, and he sent them out at first, as we also have sent our missionaries, with nothing in their hand save a staff only, but afterwards he said, 'Let him that hath a sword take it,' and they said unto him, 'Lord, here are two swords,' and he said, 'It is enough,' which I take to mean that where one sword is raised there must be another to ward off a blow or to strike in return. But your husband is teaching the people that to bear arms, even in self-defence, is wrong." Susannah saw that already in Smith's indomitable will the era of armed defence had begun. Her hatred of the persecution caused her sentiments to chime with his. She only said in defence of Halsey's meekness, "My husband would have gone before now to give himself and all that he has to help these poor people if you had not interfered, Mr. Smith." A change of expression came in a moment over Smith's hulking form, as if a different phase of him came forward to deal with a change of subject. He turned upon her almost sharply, "There is one man in Kirtland who shall not go to Zion till peace is there. If he went, would he not of his own accord rush into the forefront, into the hottest of the battle, not to fight but to receive the sword in his breast and be slain, even as Uriah the Hittite was slain? Wherefore, I say unto you, he shall not go." Susannah, like all good women, had no keenness of scent for scandals, ancient or modern. She did not remember who Uriah was, and took no offence. The prophet had tarried in his pacing by the window; with hands clasped behind him he was looking absently out upon the driven snow. Upon his face was an expression which Susannah only sometimes saw, and that in the moments which she felt to be his best. She believed this man to have true moments of humility and high resolve; it was only a question with her how far they permeated his life. In a minute more he turned again and spoke modestly and sadly enough. "As I have said before, it is not in me to greatly love our brother Halsey's manner of thought, but I perceive his holiness and the Church shall not lack his counsel. I am here to-day to tell you how much it grieves me to set a constraint upon his conscience, yet I am here also to ask you to tell him from me that it is not the will of the Lord that he should continue to preach against the spirit of self-defence." When he was gone Susannah realised how angry she would have been if she had heard that Smith had rebuked her husband on this subject, yet now that the fiat lay in her own hands to impart with all gentleness, the task, because of her own fierce attitude toward the oppression, was grateful to her. When the roof had been set on the white walls of the first great Mormon temple upon Kirtland Bluff, a small army, well armed, well provisioned, went out from Kirtland for the deliverance of Zion amid the prayers and huzzahs of the little community. There were many who, like Halsey, bewailed in secret this taking of the sword, but the doctrine of non-resistance was never preached again. CHAPTER VIII. After this Susannah's attention was centred upon the coming of her first child. "'Tain't lucky to have a child when the leaves are falling," said Elvira Halsey, a certain mist of far-off vision clouding her sparkling eyes. Susannah had been greatly weighed down by depression, not fearing ill-luck, but regretting for the first time unfeignedly that she had ever joined herself to the sect in which her child must now be nurtured. For herself, feeling often that all religions were equally false, it had mattered little; with strange inconsistency she now perceived that she would greatly prefer another faith for her child. Susannah literally found no place for repentance; to confess her grief to Halsey would only have been to crush out all the domestic joy of his life; she was too courageous to do that when she saw no corresponding good to be gained. Yet when the baby at length lay on her lap, grew and smiled, kicked and crowed, Susannah forgot at times, for hours together, the superstitions of the Latter-Day Saints. The motherly solicitude which she had long exercised over Halsey changed into something more like friendship when she saw him hang over her and her child as they played together. Susannah had given up her school. The winter was severe, and mother and child hibernated together by the sweet-scented pinewood fires till the stronger sun had melted the frost flowers on the panes. Spring had nearly come before Susannah divined that for the child's sake Halsey had been protecting her for months from the fear of a near disaster that was weighing upon his own heart. This was the year of what was called in the early Mormon Church "the great apostasy." One evening Halsey came in looking so white and ill that Susannah drew back the baby, which she had held out for his evening kiss. In a few minutes she understood what had occurred. Some four or five leaders in the Church, with their families and friends, had charged Smith with hypocrisy and fraud. It was not Susannah's own opinion that such a charge could be maintained. Smith appeared to her to be like a child playing among awful forces--clever enough often to control them, to the amazement of himself and others, but never comprehending the force he used; often naughty; on the whole a well-intentioned child. But she could well see that childishness combined with power is a more difficult conception for the common mind than rank hypocrisy. Angel had been assisting in a solemn excommunication of the apostates. He looked upon them as having been overcome by the devil. After this Halsey instituted a series of unusual meetings for prayer and revival preaching, which he held after the ordinary evening classes in the School of the Prophets, which was now removed to the upper chambers of the finished temple. Now, as at other times, his preaching was successful. His power was with men rather than with women; they gathered in excited crowds, and their prayer and praise went up in the midnight hour. Susannah was not in the habit of going to bed till her husband returned. One night, after twelve had struck, while she sat warming the dimpled feet of her restless babe at the rosy fire-light, she was greatly astonished to hear a tapping, low but distinct, on a window that opened to the back of the house. She lifted her head as mother animals prick their ears above their young at the faint sound of any danger. After an interval the tap was repeated; it was no accidental noise. Susannah laid the child in its cradle and went nearer the window shutters, hesitating. She knew only too well that this secrecy was the sign of some one's dire distress. She knew the habits of the people; a neighbour's aid was sought freely and with confidence; doors were open at all times to need or social intercourse. To her intent listening the accents of a low and guarded tone came in reply to her challenge; the voice was Joseph Smith's. Susannah looked with anguish toward her child's cradle. Had some army of mad persecutors invested Kirtland? Nothing less than fierce persecution could be thus heralded. For years Susannah had known Smith as a near neighbour, and the stuff of which the man was at this time made is indicated by the fact that instinctively she opened the window with noiseless haste. Smith climbed in. "Has Halsey returned?" The fire gave the only light in the room. Smith did not shut the window, but remained sitting on the sill. A bake-house at the back hid the place from neighbouring eyes. "It's all up with our bank," said Smith. "I feared so," said Susannah. "The apostates took such a lot of money out of it. No bank anywhere in this region could have stood it. You have always been down on our management of the bank, Mrs. Halsey, but if it was not good, why then have so many of the Gentiles put in their money, and why have they taken our notes all over the State?" "You never had the capital you advertised." "We have land that stands for it." "It is not worth half what you value it at." Then Susannah became sorry for her sharp recrimination. Punishment had befallen; it was a time for mutual help, not for reproach. She saw that although Smith kept himself calm he was greatly stirred. "Why are you here?" she asked. Smith's huge frame was poised awkwardly on the window sill. He moved restlessly and touched one thing and another with nervous hands. Then he said with a short laugh, "The size of it is, I'm running away, Mrs. Halsey. Ye may think I feel pretty mean, but ye'll do me the justice just to think how it is. If they'd shoot me in fair fight, I'd go and, if it were the Lord's will, be shot to-morrow, and be thankful too; but ye know the sort of vengeance they'll take. I have been beaten time and again before now, and covered with pitch, and I've been knocked down and kicked and ducked in ponds a good many times, as ye know, and I ain't ashamed to say that I'm afraid of that sort of thing and afraid of the results on Emmar and the children. If the Lord clearly told that 'twas his will to stay and stand it, why then I'd have no choice, but I haven't had no word from the Lord." His face was livid; in the effort to make his explanation, whether shaken by the recollections he described or by fear of her contempt, she saw that his limbs were actually trembling as if with cold. "There ain't many men, Mrs. Halsey, as would stay and face that sort of music when they could get away, but if it was to do good to mortal creature I'd think about staying, but it's t'other way. It's me and Rigdon as has been advertised as working the bank; it's my blood and his the Gentiles that have our notes are thirsting for. Suppose we stayed and they took to mauling us again, wouldn't the Saints here take to fighting to protect us? I've taught them to fight in self-defence and they'd fight to defend me. God knows there are better men than we are that would be killed right and left if we stayed, and 'twould be no use, for the Gentile numbers would overpower us. 'Tain't no use. When I found to-day that there wasn't a chance of staving off the bankruptcy I sent Emmar and the children and Rigdon's folks off in a close waggon after sundown. Rigdon's rid off by another road, and I've got my horse ready and ought to be gone. And there ain't a man in Kirtland as will know which way we've gone by to-morrow, so that no Saint will need to do any lying on my account." "You are very sorry for the mistakes you have made about the bank," she said pityingly. He gave another short laugh that, like the first, was less like a laugh than a sob. "I guess I'm sorry enough, but I don't know whether it's repentance, for I thought I'd done all just what the Lord told me to do, but at times like these I'm not so sure of the revelations I hear in my soul, but I know I thought I was right at the time; but as for being sorry, if ye had the burden of all these children of Israel in the desert on your heart, knowing that ye had brought them into the desert, and brought the hunger and the thirst and the pestilence and the enemy upon them, and weren't quite sure at times whether the thing that ye saw leading was the Lord's pillar of cloud or the devil's, and if ye was now being cast out before the face of men and called a liar and a swindler, and without a dollar in the world, I guess ye'd know what it felt like to feel sorry." The room was a long one; in the fore part the glow from the hearth made clear the baby's cradle, the table set for Halsey's supper, the close shutters of the front windows, but the red flame rays were fainter as they came into this back portion where Susannah stood in dull distress a few paces from the stricken intruder. This man had always the power at close quarters of producing strange disturbance in the emotions of his friends. Susannah was trembling, her heart heaving, if not with pure compassion, at least with wild excitement on his account. With an effort Smith held himself still, but gave again the heart-broken laugh that appealed more than all else to her woman's heart. "'Tain't all that neither, that makes me the most 'sorry,' as ye call it. I tried to go in and out before this people, Mrs. Halsey, loving and serving all alike as a prophet should, but I wouldn't be human man, no, nor fit to be chosen by God for the honour he's put upon me, if I didn't know who amongst us was most worth care and respect, and it's come to my soul this night, now that I can't no longer stand between you and all the dangers that beset our people in the wilderness, that I wasn't right, maybe, to egg on Halsey to take ye away from your happy home, or to make a point as I did, first off, of getting ye converted--for I was more set on it than I showed at the time. It's because 'twas my doing you married, that I've come to say this; and I see well enough that 'tain't love that is between you and Halsey, though you are too tender of him to let him see." She made a movement of the head, an effort to show reproving dignity, while in fact taken by surprise, her nerves in distressful panic, she had scarce the power to control herself, none to control him. He answered her impulse, although he had not looked up to see the gesture. "Ye haven't got any call to-night to be offended with me, for I'm worth no more, unless the Lord see fit to lift me up agen, than the paper our bank-notes is written on; and I have just got one more thing to say, then I'm gone. If there's any grit in Joseph Smith, and if it pleases God that he's not going now to his death, he'll not make another home for himself without providing as good a place for you and the young one. Ye may depend on it." He rose up now. "'Tain't no use disguising facts; I'm running away, and I'm leaving ye to dangers and privations. Your money and Halsey's is gone the way of all the rest, and without me to stop him Halsey will fly in the face of the first persecution that's within his reach. If I hadn't known that there was no chance at all of your coming I'd have asked you and the child to git into Emmar's waggon; but there's just this to say, there ain't a tribulation that can come to you that won't hurt me, living or dead, more than it can hurt you." Then after a pause he added, "Emmar sent her dear love and good-bye to ye." He stood still a moment before her in humble attitude, the words of Emma's tender farewell lingering, as it were, in the air between them. "Have a care what you do." (He resumed a more dignified manner of speech.) "It's borne in upon my mind that great dangers will lie round you. Tell brother Halsey from me that it is the will of the Lord that he should seek first the safety of his wife and child, and to abide in a place of safety till the child be grown." He climbed through the window. His last act was to close the casement behind him to save her trembling hands the exertion. His movements must have been very stealthy, for she did not hear the sound of his steps or the steps of his horse in the silent night. CHAPTER IX. After Smith left Kirtland there was a great exodus Missouri-ward of his more devout followers. The army which had gone out from Kirtland in '34 to the rescue of the fugitives from the city of Zion in Missouri had failed, through disease and exhaustion, to make warlike demonstration; but the principle then accepted by the children of Zion of opposing force to force in self-defence, had been bearing fruit ever since in a bloody warfare between the hunted Saints of Missouri and their more powerful neighbours. Before the Saints took up arms the Missourians had, it would seem, no real ground of offence against them except the religious faith which led them to proclaim that the land was to be given to them by the Lord for an everlasting possession. Now this provocation was still in force, added to the greater one that the worm had turned. So futile had been the mad persecutions, so fruitful the blood of the martyrs, that by this time there were some ten thousand Saints in Missouri, all heads of families, for although Zion in Jackson County still lay waste, and the colonies of Clay County had been swept away, the cities of Far West and Diahman, and numerous villages near them, had risen like magic, built by the thrift, the organisation, and the temperance of the Saints. As for Kirtland, the hope of making it a prosperous city had died with the failure of the bank. Of the few who remained two distinct parties were formed--the orthodox, headed by Halsey, and the reformers, encouraged, if not headed, by the former leaders who were now apostate. In the camp of the reformers there were those who saw visions and had revelations. Before this, when Smith was at the helm, it had been counted unlawful for any but himself to have direct dealings with the Unseen; but the prophet was distant, directing the sect only through his published journal, and in this case it were hard indeed if no authoritative local word were spoken in the orthodox party. Angel Halsey's mystic soul fell easily into the region of voices and visions. In his adversity, fasting and praying more than ever before, he heard voices which gave practical directions not only for himself but for his neighbours. When the neighbours refused to accept these ghostly counsels, which all tended toward a more rigorous holiness, there was no room left for Halsey's work in Kirtland. He determined to fare forth to Missouri, there to comfort and edify the Saints scattered abroad in the rural districts. It was now that Susannah expected the sprightly Elvira Halsey, still unbaptized, to return to the east. Instead of that she proposed to travel with them, helping to take care of the child. "Why should I take the trouble to help you and the young un?" she asked, sitting on Susannah's doorstep, languid with the heat. "When I was going along the lane last night I met a spirit, so I held out my hand according to Joe's latest. You've not heard! My! it's in the Millenial Star that if any sort of a voice or dream comes to you, the way to know, whether it's an angel or devil is to shake hands, and if it is an angel you'll feel a good, firm, solid grip sort of coming out of nowhere, but if it isn't an angel you'll feel nothing. It's kind of Joe to put it in a nutshell, necessary nowadays that we're all hard at it having revelations of our own. He thought that nobody would feel the grip but himself. Quite mistaken. I shook hands with my angel, tho' I couldn't see a ghost of him, and when he said, 'You come along now to Missouri, and carry the child half way,' I had nothing to do but say 'Amen.'" But Susannah was too much afraid of what the result of private revelations might be to laugh at them; she expressed her fears. "Bless you, all the dreams and 'voices' in this hustling world wouldn't have put any guile into the soul of Nathaniel, and they won't into Angel Halsey's. Saints are saints, sinners are sinners, middling folks are middling, just the same whether they have three 'revelations' a day apiece, or one once a year, or none at all. You're fretting because you think a righteous man might do something wicked, thinking that the voice of the Lord had told him. Not a bit of it! The Lord will take care of his own when they're a little off their heads just as much as at any other time." What few worldly goods Susannah chose to keep were packed in two single waggons, Halsey driving the one, and Elvira and Susannah by turns driving the other and holding the child. Their long journey through the month of June was the most perfect pleasure that Susannah and Angel ever enjoyed together, the long nightmare of the last months at Kirtland left behind for ever, the stage of the future veiled, and the lineaments of natural hope painted upon the drop-curtain. A loving fate sent fresh showers on their behoof during the nights, which laid the dust and dressed field and forest in their daintiest array. The child, who had been pining somewhat, affected by the anxiety in the Kirtland home, became lusty and merry. "If it wasn't that we are shortly going to be robbed of all we possess by the Missourians," observed Elvira, "this sort of jog-trot comfort would become too monotonous, but it adds spice to be saying, so to speak, 'Hulloa there! we've come to be persecuted too.' Of course we'll all be killed to begin with, but that's a detail; after that we'll take our rural mission bespoken for us in the dream." Susannah actually smiled and called "gee-up" to the horse. "How very little people know," she observed, "who talk about a persecution as if it would be a means of grace. There is nothing that so hardens and degrades as the constant report of barbarities; the more nearly seen, the more closely inspected, the worse is the moral result." "Speak for yourself," cooed Elvira, "there's one person out there that isn't hardened and degraded." She looked with reverent eyes at Angel, who was walking at the head of the foremost horse, crooning a psalm; "and, as for me, I still feel myself quite soft, almost pulpy, and on an elevated plane." "You could never talk in your irreverent way if you weren't a good deal hardened and degraded," persisted Susannah affectionately, "and, as for me, I know that I am. Is there any instance in history of a people emerging from prolonged persecution with high ideals of love toward their enemies and candour?" "'Tis commonly said that faith rises from this fire," said Elvira. "Faith that gives its body to be burned and has not charity," said Susannah. When they reached the vicinity of Diahman and Far West the State elections were about to be held. It was reported that over all Missouri the stronger party, that of Lilburn Boggs, was threatening to prevent by force the Mormon vote. Before commencing his mission to the outlying Mormon districts, Halsey, hoping to avoid this contest, stopped in the Gentile town of Gallatin to rest and obtain a fresh outfit. "But why don't we pay our respects to 'Joe' now we are within reach?" inquired Elvira with pensive inflection. "The prophet is full of cares. A man whom I met at the tavern said that his activity on behalf of the Saints in Far West is amazing, and since his public appearance there the Lord has prospered the city exceedingly; but, as for me, I have been commanded to turn aside to those of our people who are not encompassed by a shepherd's care." "If he would but confess it," said Susannah with a sigh, "my husband was so sorely hurt with the appearances of fraud in connection with the bank--" "Suppose you put that appearance of a child down and come and eat this appearance of your breakfast, and then we'll put on what appear to be our bonnets, and go for what appears to be a walk." Elvira's sunny serenity never deserted her. "Say rather," she cried, "that the prophet did defraud, but has repented." That day was the 6th of August. The voting for the State legislature had commenced. The travellers did not know that there was any number of Mormon landholders in this place, but now they could not extricate themselves from the very contest that they had hoped to avoid. When the two women strolled through the streets to see the town they became involved in a crowd at one of the polling places. Penniston, a candidate of the Boggs party, standing on a barrel, was haranguing the crowd, and the two women quickly heard the name of their sect mentioned with contumely. "Shall we," cried Penniston, "allow our State to come under the control of Mormon horse-thieves and robbers by allowing these outlaws the civil rights that are intended only for good citizens?" There was a commotion in the crowd near him. Susannah, knowing that her husband was abroad, felt a sudden heart-sick prophecy of evil. The next moment she saw Halsey spring into sight upon a low wall at the side of the crowd. "Look on this picture and on this," cried Elvira in a voice audible to many too illiterate to comprehend. The two men, each standing erect above the heads of the crowd, could not have showed sharper contrast. Penniston was coarse of limb and feature; a low grade of moral disorder stamped his face as clearly as inferior articles are ever stamped; no inspector of goods so relentless as God's servant Time! Halsey had bared his head to the open sky, as though invoking the presence of God in his temple. Upon features too thin and haggard for beauty, patience and love and truth were written by every line. Halsey's voice, accustomed to preaching, fell with clear modulations upon the summer air. "'Blessed are ye, when men shall persecute you, and shall say all manner of evil against you falsely, for my name's sake and the gospel's.' Friends, this evil that is spoken against us whom ye call Mormons is falsely spoken, and I stand here before you, and before the great Father of Truth, who is calling his children everywhere to repent, to say that every Mormon who has a vote has a right to exercise it, for we have committed none of the crimes of which you accuse us, but you yourselves, as you well know, are many of you here to try to put into office men who are undoubted criminals." In surprise Penniston and his hearers had listened, but now a man, half-drunk perhaps, sprang upon the low wall upon which Halsey stood, and struck him savagely. "He is all alone," cried Susannah, "all alone among so many." She tried to struggle forward toward her husband through the crowd. Halsey believed himself to be alone, and it was not in accordance with his principles to make any attempt to return the violence by which he had been assailed; but to his astonishment now a stout man leaped to his assistance, suddenly belabouring his assailant with blows, and from far and near in the crowd there were shouts of encouragement from burly Mormon farmers who had only needed the voice of a leader to declare themselves. Halsey had thrown a spark, unconscious that a mass of powder lay near. When the men of Penniston's party turned with savage fury upon the Mormon who was beating their companion, and the Mormons, no less fierce, rallied round Halsey and his defender, the fight became general. Elvira set her quick wits to work to weave a cord that would be strong enough to draw Susannah back to their inn. "They may find out that baby is alone," she said; "they're wicked enough to injure him out of revenge." Along the wooden pavements of Gallatin, past the gaily-painted wooden houses, through the doors of which whole families were now emerging to ask the cause of disturbance, Susannah fled miserably, her cheeks blanched beneath her veil, her heart within weeping. The sun was shining brightly on just and unjust; the gardens of Gallatin were brilliant with such flowers as had bloomed in the August when she first met her husband. Susannah felt then that the reason why she desired to clasp and guard the sleeping child she had left was that he was Angel's son; the pity for injured innocence had been from the first until now her strongest passion, and at the thought of Halsey, innocent and gentle, in the midst of the brutal fight she had left, her soul wept as it were the scalding tears that her eyes refused to shed. The boy lay in rosy sleep, a woman of the inn keeping a kindly eye upon him. Probably nothing but a mother's love could have fancied him of sufficient importance to attract public attention, but Susannah, locking her door, knelt by the bed, and spreading protecting arms above him, listened with strained senses for news of Halsey's injury or death. For years she had feared that the violence she had seen wreaked upon others would touch her husband; violence offered to herself would have seemed a trivial grief in comparison. The fear that has long harped upon sore nerves has a cumulative action upon the pain of its realisation. Susannah found herself giving forth short ejaculatory whispers of prayer upon the close air of the plain, small room in which she knelt. It was such prayer only as we come at by inheritance, prayer that is one of the habits by which the fittest have survived. Before two hours were past Halsey had returned. He was bruised and much shaken, but appeared unconscious of injury, and made light of it. The open fight had ended with no decisive victory for either party; the chief result appeared to be that malice on either side was for the hour exhausted. Whether because of this or because Halsey gave himself to prayer on behalf of his brethren, the polls were opened quietly at noon and the Mormons voted with the other citizens. In the cool of the evening Susannah was sitting beside her husband holding the sleeping child. The window of their humble room was open, not to any broad, fair landscape such as their eyes were accustomed to feast upon, but upon the yard of the small tavern. There is, however, in new countries no crowding; space, like air and sunshine, is the common heritage. Grass grew round the edges of the large yard, and an old white horse was cropping it contentedly. A cool air was blowing, and over the wooden roofs of the town stars were beginning to gather themselves from out the pale dusk. An old negro and two mulatto boys were sitting upon a log at the side of one of the sheds, quarrelling and singing slave melodies by turns. Angel took the hand of the sleeping child and Susannah's hand and folded them in his own. "Susannah, it has been given to me to see this afternoon more clearly than ever before the material triumph of our people. They will rear high cities; they will lead armies; they will command wealth; but it has also been shown me that Zion will not be, as I had heretofore believed, pure from sin, for evil has already entered into her. Because she has taken the sword her spiritual warfare will not be soon accomplished; the wheat and the tares shall grow together, and I do not yet see the end." There was a pause. Susannah watched the slaves taking their evening ease so light-heartedly. She looked down at the three hands which Angel had gathered together. The dusk was beginning to make all things indistinct. Angel went on. "I would have thee teach the child above all things the unspeakable wretchedness of sin, for the least sin closes the eye of the soul by which we see God and the things of God, clogs them with the dust and dirt of the world; and when there is no more any clear vision, selfishness is mistaken for love, malice for righteousness, and folly for truth. So I pray thee, dear heart, be wary, and slay within thyself the evil nature, for though I cannot see it, perchance God does; and teach the child above all things from the first to fear sin more than death." "You shall teach him, Angel." "Dear heart, I would not lay upon thee the burden of knowledge of coming sorrow if I dared to withhold it, but I believe, Susannah, that it will soon be given to me to die for the truth and for our people." After a moment's pause he went on, and his tone, which had dropped involuntarily, became again cheerful. "That is why I have to-day determined to change the plan that we have made and to send thee and the child to-morrow with the company who are about to travel to Far West, where the prophet is now dwelling with his wife, for I know he will never see thee want." Susannah rose up. In the dusk of the low, small room her figure, the child still in her arms, seemed to tower like a misty goddess or Madonna, such as praying men have often seen appearing for their succour; her voice came clear and strong from a heaving breast. "Angel, I will never leave you, never," and then she added in a voice that faltered, "Send the child if you will." CHAPTER X. They did not send the child to Far West, or even insist on Elvira seeking safety there, because that town also became swiftly involved in the flames of the war which had flashed into new life at the Gallatin fight. The whole land was full of threats and terrors, and many open fights at the polling-booths were soon reported. The Mormons and anti-Mormons in various localities entered into mutual bonds to keep the peace, but in many cases these bonds were soon broken. To the Mormons everywhere had been issued a proclamation, signed by Smith and the elders, commanding that no official tyranny, however unjust, was to be resisted. "Let every soul be subject unto the higher powers." "Submit yourselves to every ordinance of man for the Lord's sake." But when private violence was offered the order was that the men should fight in defence of their families. It seems to have been this order to fight, and the fact that the Mormons proved themselves sturdy fighters, which alone caused any of the Gentiles to enter into a compact of peace. So mad was their anger against a sect claiming the land as an inheritance from God and voting to a man in obedience to its leader, that the Missouri journals of the day openly taught that to kill a Mormon was no worse than to kill an Indian, and to kill an Indian was tacitly considered as meritorious as killing a wild beast. "I am just about as safe jogging along in one of your waggons as anywhere in this part of the country," observed Elvira; "and if it was a craving for peace and safety we had, why did we come to Missouri at all? I feel exactly like a rabbit when the men are out trying to thin them; I notice they get very frisky." There was psychological truth underlying this statement. Stimulated by the excitements of sudden alarms, Susannah also found herself enjoying intervals of temporary security with peculiar zest. They set forth again upon the country roads. Halsey had the burden of his message upon his spirit; wherever they found a few Mormon households gathered together, he preached to them the high ideals of Christian living and the need of humility and constant prayer. Another theme he had which he considered of equal importance; this was the interpretation of prophecy. He gave long rapt discourses upon the most obscure passages in the books of the prophets, the Revelation of St. John, and the Book of Mormon. These passages were found chiefly to refer to the rise of the Mormon Church, the iniquity of her enemies, and her glorious future. Susannah, who saw the value of his practical teachings, bitterly regretted this use of half his opportunities. Only once or twice in many weeks did they come upon a Mormon household whose management was not such as the moralist would approve, and in those cases before Halsey's passionate denunciation sins were confessed and repentance promised. So they journeyed slowly out of the September heats and oppressive shades into the cooler and more open glories of autumn. In that part of the country wild flowers run riot at the approach of winter, painting the land in broad leagues of colour, white and gold and blue, and the trees of the forest hang in red curtains overhead. The air was so light and invigorating that they all felt its tonic properties. Halsey seemed eased of his burden; the child began to talk, babbling wise and wonderful speeches. Elvira was even more frivolous than was her wont, and Susannah almost forgot Halsey's dismal prophecy of martyrdom. About the middle of October they reached the place called Haun's Mill, where a small Mormon community was settled. Here they thought well to pause, shocked by renewed rumours of warfare. A truce for the whole region, which had been signed by Smith and some of his elders on the one side, and by a magistrate, by name Adam Black, for the Gentiles, had been broken by Gentile mobs in several of the counties near Far West. A number of the saints had been brutally killed, their wives and children driven from their homes at the point of the bayonet. This renewed outrage roused at last the fires of revenge, long smouldering in the breasts of the refugees from the desolate city of Zion, who had themselves known the bitterness of such unmerited wrong. These fires fused religious principle and natural wrath together, till a chain was forged which bound many strong men in a secret society, whose members swore to fight, not only in defence, but especially in vengeance. It was at Haun's Mill that Halsey first heard of this society, and he was deeply concerned. A young Mormon who had lately come to the place belonged to it, and after one of Halsey's sermons, in which the posts of the Gate of Life were represented as meekness and forgiveness, this young man came to the preacher by night to confess, but also to vindicate his position. The missionary's little party, with the exception of Elvira, who had accepted hospitality at a neighbouring farm, were camping in a meadow not far from a stream called Shoal Creek, which drove the mill. The logs of their evening fire were still alight. Susannah sat just within the dark opening of a low canvas-covered waggon; the unsteady flame light fell upon her, and sometimes showed a farther interior where the child lay sleeping. Halsey was sitting at the roots of a tree, the utensils of a simple supper at his side. The gentle horses tethered near were to be heard softly cropping the grass, and the sound of the creek came from a farther distance. Above, the poplar boughs, whose yellow foliage had been thinned by the advancing season, let through the rays of the brilliant stars. These were the sights and sounds which met the young man's senses as he came brushing the fallen leaves with his feet. He leaned against the pole of the farther waggon and looked across the low-glowing fire at the preacher and his wife. "Look here! I'm a Danite. Do you mean to say that the Lord's not going to accept of me because I can't stand by and see weak men and women and children killed, or worse than killed, without punishing the murderers? Supposing that a hundred of Boggs' men were to come down now and put an end to you, your wife, and your child, would you have me go along with them peaceably afterwards and pray they might be forgiven?" "What is a Danite?" asked Susannah. The stranger took off his hat and answered her very respectfully. "We are under an oath, ma'am, not to tell who belong to us, but we've bound ourselves to punish them as take the blood of the helpless and innocent." He seemed, as far as the light would show, a well-made youth, and his voice was clear and honest. Halsey had not spoken, and Susannah asked again, this time of her husband, "Can it be wrong to do as this gentleman says?" The preacher spoke slowly. "Vengeance is mine; I will repay, saith the Lord." "But," said the young man eagerly, "the Scripture also says 'There's a time for wrath,' and 'he that sheddeth man's blood, by man shall his blood be shed.'" Halsey rose up. It was a strong moment for him, for he had long seen that the spirit of retaliation, following hard on the spirit of defence, was the coming curse of his beloved church, and had prayed that he might be the means of helping to ward it off. Here was one asking counsel who from the strength of his person and character might have influence among the avengers of blood, yet with his helpless wife and child beside him none felt more keenly than Halsey the force of the Danite's arguments, and none knew better the multitude of Scripture prophecies that could be brought up in support of them. In the strength of his need this man, who had been spending the precious time of many a hardly-won audience in dwelling on obscure poesies in books held sacred, now seemed to step forth into a sudden illumination of truth just as he stepped from the shadow of the poplar bole into the light of the fire. "Friend, I did wrong to answer you in this matter from any part of Scripture save from the mouth of our most blessed Lord himself, for he alone is the gate by which we must enter into life, and I would have you to consider most carefully his life and words, and find out if there be any promise of blessedness to those who strike back when they are struck, or any command to punish the evil-doer, or any example for such punishment. But if you would be more manly and more gallant than the Saviour of the world, I tell you it must be at your own peril, for he alone is the gate of that road which leads to everlasting life." There was a silence for some long moments. Embers in the fire broke and fell; the horses cropped the grass; a nut or twig dropped somewhere among the adjacent trees. "Well," said the young Danite reflectively, "if that's it, I guess I'll have to take my fling first and seek salvation after; but Smith and Rigdon don't only preach that sort of Gospel now; they are all for the Old Testament kind of thing, and the destroying angels in the Revelations." CHAPTER XI. So near came the rumours of war that the Mormons of Haun's Mill entered into a renewed compact of mutual peace with the Gentiles around them. The place was about twenty miles below the town of Far West, on the same stream of Shoal Creek. Around Far West the roads presently became very dangerous, haunted, it was said, by armed parties of bloodthirsty Gentiles who lay in wait for trains of Mormon emigrants coming from the east to the prophet's city. All travellers became alarmed; Halsey remained where he was; the people of the place accepted his pastoral services gladly. A train of Gentile emigrants also waited at Haun's Mill for the cessation of hostilities. These emigrants were quiet folk and had children with them. Susannah used to go out upon sunny days with her sturdy yearling, talking to all mothers, Gentile or Mormon, who carried little children. The beauty of the season, the cloudless sun, gilded these few peaceful days. Susannah compared her child with other children, marvelled at the baby intercourse he held with them, at the likes and dislikes displayed among these pigmy associates; and the other mothers had like sources of interest in these interviews. One among the emigrants, a dark-eyed woman of about forty years of age, was of better position and education than the others. One morning she noticed Susannah's child very kindly, speaking of things that did not lie on the surface of life. "There is a seeking look in his eyes," the lady said; "he smiles, he plays with us all, but he looks beyond for something. I have seen that look in the eyes of children who were in pain, but yours is at ease." "He has his father's eyes," Susannah sighed. "My husband is always looking for a virtue that seems to me impossible." Both women turned toward an open grassy space in the midst of the clustered houses where Halsey was now standing, Bible in hand, teaching a little group of children to repeat the beatitudes. Only four children, one sickly boy and three girls, were willing to stand and repeat the lesson; others had straggled away and were shouting at their play. Not far from where Halsey stood some fifteen of the neighbours had gathered together to put up a new wooden house; piles of sweet-smelling deal lay about them as they worked. Just then on the road from Far West a horse bearing an old man was seen straining itself to the swiftest gallop. The old man began to shout as he came within hearing. No one could understand what he said. He shouted more loudly, and many women ran out of their doors to see his arrival. Before his words were articulate a cloud of dust was seen rising round a turning of the same road, and a large company of horsemen came swiftly into view. The old man's voice was raised in a cry, but only the accent of terror was intelligible. He threw himself off his horse, brandishing his arms. Afterwards it was known that he wanted the villagers to take refuge in their houses, but now they only stared the more at him and at the small army that was approaching. Susannah heard a shot; then she was deafened by the sound of a volley of muskets. Paralysed, she stood staring down the road, unable to believe that the two or three hundred mounted men had deliberately levelled their muskets and fired. Then all around her she became aware of shrieks and sobs and prayers that went up to God. The brown-eyed Gentile lady who stood beside her had fallen in a curious attitude at her feet. Susannah darted into the emigrants' tent and, putting down the child, dragged the lady within. She perceived to her horror that the lady was shot; the bullet had passed through her neck. Not knowing whether she was dead or dying, Susannah stretched her on the floor. Then she lifted her hands above her head, wrung them together in agony of nerve and thought. She remembered afterwards looking upward in the cave of the warm tent and saying aloud "O God! O God!" many times. The first thing she saw was her child standing watching her; both his little brown fists were full of flowers. Hearing the sound of horses trampling near, loud voices, and occasional shots, she bethought her that the canvas of the tent was no protection for the child, and, snatching him in her arms, she ran madly out into the sunshine and into the open war. A large number of the horsemen had already passed on down the road; the sounds that came from them seemed to be of oaths and laughter. A number were still galloping in and out among the houses; the ground was strewed with bodies of the dead and wounded; the able-bodied, it seemed, must have suddenly huddled within their doors. Susannah remembered her husband now, remembered where he had been standing. She forgot all else; she rushed toward the middle of the green, drawing back only when some of the horsemen dashed across her path to follow their fellows. They stared at her and, as they went, called to some who were still behind them. One of these came on, checked his horse, and looked in Susannah's face insultingly. No doubt her eyes were dazed, and she looked to him like a mad woman, but she remembered afterwards that the child showed anger and babbled that the horseman was a bad man. At this the rider took out his pistol and pointed it at the child and fired and rode off laughing. Susannah saw the young Danite bending over her. His words were hoarse and so sorrowful that she gathered from their tone that she was in great distress before she understood their purport or memory awoke. "Ma'am," he said, "I'll take you down to your own waggon by the creek." She found herself sitting on the ground, her child in her arms. The child was dead; she knew that as soon as she looked at him. There was a little trickle of blood upon the light frock over his heart, but not much. As yet no women, only a few men, had ventured forth, and the sound of the enemy's horses and shouting were still in the air. Susannah rose up, folding in her arms the body of the child; the momentum of her first intention was upon her will and muscles; she moved straight on toward the place where she had last seen Halsey. The young Danite took hold of her sleeve when he perceived whither she went. "'Tisn't no use, ma'am. Some of the brothers have attended to him." Susannah looked straight in the young man's face with perfect courage. "Is he dead?" But the Danite had not courage for this; he turned away and put his arm over his eyes; she heard him grind his teeth in dumb passion. Some of the men and women lying on the grass were moaning or screaming with the pain of their injuries. The thought that Halsey might be in like pain made Susannah imperative. "Is he dead?" she asked again in precise repetition of tone and accent. "Is he dead?" The Danite lifted his head. "He is quite dead, and I marked the man that did it, and I marked the man that did this too." He touched reverently, not the child, but the wilting asters that were still grasped in the baby hand. "If I'd only had a gun--but"--he ground his teeth again and muttered, "God helping me, they shall both die." Susannah understood nothing then but the first part of this speech. By this time many of the women and children had again flocked out of the houses. It was reported that the horsemen had been a detachment of State militia, that one of them had taken the trouble to explain to a wounded man that they had received orders from Governor Boggs to exterminate the Mormons. Immediately by other frightened tongues it was stated that the armed company were halting round the turn of the road, intending to return and shoot again when the people had come out from shelter. At this the greater number made a stampede for a thicket of poplar and willow saplings that was near the creek. The Danite still held by Susannah's sleeve. "Where is my husband?" she again asked. She had not moved since he last spoke to her. Some men were busy laying the dead, of whom there were eighteen, on the floor of a shed which was not far off. Susannah and the Danite moved about together and found Halsey lying still on the green, his limbs decently composed, his eyes for ever shut. The bearers were about to lift him, but the Danite interposed. He had an excited fancy concerning Susannah's dead and what must be done for them. He lifted Halsey easily in both his arms and walked away, Susannah following with the dead child. Without a word they went till they came to Halsey's camp. Nothing had been touched since Susannah left in the morning. The Danite, remembering the camp as he had seen it a few evenings before, looked about him now curiously, and laid Halsey down on the very spot where he had stood to plead for a divine righteousness. It was not a time for words. Having deposited his burden, he looked to Susannah, but she had no directions to give. She sat down beside her husband, as though preparing to remain. "I thought you'd like to lay them both out here, but I guess I ought to get you into the bush, ma'am." "I will stay here," she said; "you had better go to help some one else." The cries of the wounded were still heard from the vicinity of the houses. A crowd of the uninjured people were to be seen making their way through the first bushes of the thicket. They seemed to be carrying the wounded thither, for men bearing shutters, and doors upon which the sick were stretched now started in the direction of the bush. There was need for help, as the Danite well saw; then, too, inactivity was torture. He left Susannah and ran back to bear his part in the common task. When almost every other living soul was lost in the close thicket he came again, approaching the camp with soft footsteps, peering anxiously. Susannah had laid the child in his father's arms. Their enemies seemed to have taken aim for the heart, for Halsey's wound was also there. She had so laid the child within his arms, heart to heart, that no sign of injury appeared. She sat by them now, sobbing her tearless sobs, stroking gently, sometimes the hair of the child, more often the thick locks of light hair that lay above her husband's brow. She was talking to them between her sobs in rapid phrases exactly as if they were not dead. The young Danite was sure that she had lost her wits; he leant against a tree confounded. Susannah was saying, "I wanted to keep baby, Angel, I wanted so much to keep him, but I could not have taught him your way; there was no use telling you that before, for you could not understand. When you told me that you would go you did not tell me you meant to take baby. You have the best right to him, dear, he is all yours, but oh! remember--remember that I will be very lonely--very lonely--O Angel." There were a few moments of wordless moans and sobs, but she went on clearly enough, "I want you to know, Angel, that I never was disappointed in you--never disappointed in you, dear; and about my lack of faith--it would have been no use to tell you before, would it?" She took her hand from Halsey's hair and played a moment with the rings of gold on the baby's head lying on his breast. She laid her hand upon Halsey's hands that she had clasped together above the child. "It is better for you to have baby with you. I could not have taught him your thoughts. It is better, dear, isn't it?" The earnest inflection of her voice in these interrogations brought so wild a sense of pathos to the Danite's heart that his eyes filled with tears and brimmed over, but Susannah's sobs were like a nervous gasping of which she was scarcely conscious, and no hint of tears. She lightly touched the baby hand that was lying on its father's shoulder, still grasping the blue blossoms. "See," she sobbed, "he has brought his flowers to you; he always loved you best." There had been a great silence in the air about them, but now there was again the sound of firing at the distance of about a mile. The Danite's pulses leaped, but he did not, because of that, allow himself to speak or move. Susannah spoke again, resting her hand on Halsey's brow, "You know, dear, I don't know whether you and baby are anywhere--anywhere"; wildly, as if the appalling loneliness of its meaning had flashed upon her dulled brain, she repeated the word. The Danite's sympathy rose within him; he staggered forward and bent over her. "Don't, ma'am," he said, "don't go on talking like that. I was with my own mother when she died, when I was a little chap, and I know how it is, and you'd much better try to shed tears, ma'am, indeed you had." Susannah lifted to him a blank face, disturbed but uncomprehending. He decided what to do; the thought of action restored him. He ran with all his might back to the houses, and, finding a pick and spade, came again. This time, more confident of himself, he had more control over Susannah. "We must make the grave right here, ma'am, and do you go and gather some flowers to put on it, for we must just put them two away out of sight before the devils come back. It's what he would want, you know." He pointed to Halsey and repeated the words until she understood. It even seemed a relief to her then to move about too, and find that there was something she could do, but she did not obey him blindly. While in a soft place close by he delved with might and main, displacing the earth with incredible speed, Susannah, sobbing all the time, but tearless, went into the waggon and brought out certain things which she chose with care--a locked box, the best garments belonging to herself, her husband, and child, and the baby's toys. It was no neat gravedigger's work that the Danite accomplished; he had made a deep, large hole, but the cavity sloped at the sides so that they could step in and out. Susannah brought her little store and lined the earth first with the garments. "You may want some of those things of your own, ma'am," said the Danite. She paid no heed; when she had made the couch to her mind she signed to him to lay Halsey and the child in it, which he did. She herself stooped in the grave to clasp the dead man's hands more tightly over the little one's form, and her last touch was to stroke Halsey's hair from off the brow. She laid the baby playthings at Halsey's feet; she unlocked the box and took from it all the household treasures that so far she had sought to keep--some silver, a few small ornaments, a few books, and Halsey's Book of Mormon, in which was written their marriage and the baby's birth. She brought a silken shawl, the one bit of finery that remained from her girlish days. She covered her dead with it very carefully, tucking it in as though they slept; then she moved away, wringing her hands and heaving convulsive sighs. The Danite put back the earth. All the grass was strewn pretty thickly with poplar leaves, gold, lined with white, and after leaning against a tree some minutes looking away from the grave, Susannah began gathering up these leaves hastily, so that when he levelled the earth she could strew the top, hiding the place from the curious eyes of strangers. "I guess, ma'am, if there's anything you would like to take with you now, we'd better go into the bush." "No, there is nothing, but," she cried, "I thank you very much, and if there is anything that would be of use to you--" When the Danite had first laid Halsey under the tree he had taken a white cloth from the tent and wiped the blood from the coat, that Susannah might not be too much shocked at the sight. He took this cloth now and tore it till the stained fragment alone remained in his hand. He thrust it in his breast. "This will stand for the blood of them both," he said. "I guess that's all I want." But when he had started towards the thicket he remembered Susannah's needs, and went back for a blanket. The poplar saplings that bordered the creek were still holding a thin gold canopy overhead, and the dogwood was glinting with scarlet. The other members of the community had gone so far ahead that it was a long time before, making their toilsome way, they came upon their former neighbours. The fugitives had called a halt where a brook which passed through the bush offered some relief to the pain and fever of those who were wounded. One of these, a little girl, had already died by the way, and her frantic mother began to reproach Susannah, wailing that if the child had not been saying her texts to the elder she would not have been a mark for the enemy. The men were cutting down saplings to make place for a camp. It was their intention to remain, going back under the cover of night to get food and blankets from the houses, if they were not pillaged and burned, going back in any case to bury their dead at the first streak of dawn. The Danite turned to Susannah. "I guess, ma'am, neither you nor I have got any business to take us back, and there's enough of the brothers here to do the work." Susannah went on with the young man through hour after hour of the afternoon farther and farther into the unknown fastnesses of the wood. They left behind them the low thicket of second growth, and penetrated into an uncleared Missouri forest. CHAPTER XII. All the powers of the young Danite were strung by excitement into the fiercest vitality, and he thought that physical fatigue was the best medicine for Susannah's mind. Why he had accepted the work of saving her as part of his mission of Mormon defence he did not ask himself. In him, as in many athletes, thought and action seemed one. He acted because he acted; he knew no other reason. In the middle of the night Susannah woke up. The stars glimmered above the trees; she was lying on a heap of autumn leaves wrapped in the blanket. Sitting up, she remembered slowly the events of the preceding day. Her movement had caused another movement at some distance. The Danite, sleeping on the alert like soldier or huntsman, was roused by the first sound she made, and when she continued to sit up he came near in the glimmering light. She saw his dark form where he tarried a few paces away. "You're all safe, ma'am. Can't you go on sleeping?" A watch of the night often brings to recollection some duty forgotten during the day. "Do you know where Elvira Halsey is?" "The young lady with the brown eyes that I have sometimes seen you with, ma'am?" "Yes." Then Susannah added with the weak detail of a wretched mind, "She isn't very young." "Was she any relation to you, ma'am? Were you very affectionate with her?" Susannah explained the relationship. The Danite thought, "If I tell her she's there she'll think it her duty to trapse back all the way to find her; she's that sort." Therefore, judging that a minor grief could not make much difference, he gave it as his opinion that Elvira was dead. At this Susannah shed tears for the first time, which eased his anxiety not a little. Susannah did not know the Danite's name; it never occurred to her to ask him any question about himself. At dawn they started again upon their tramp. The man knew the country, and when the sun was up he brought Susannah out of the forest to a settler's farm. She was faint now for want of food, walking again, as she had walked last night, with vacant eyes and dull mechanical tread. The Danite made her sit down upon a stone near the house, and brought a woman to her who carried bread and milk. Susannah ate and drank without speaking. "My! but she's tired," said the farmer's wife. "It's a cruel shame to make her walk so far; you're not a good husband to her, I'm thinking." Having satisfied her need, Susannah turned away dully without a word. The settler's wife offered the remainder of the bread and milk to the Danite, who regarded it with famished eyes. "Where's your husband?" he asked. "We've enough men about the place." "Where is your husband?" "He's away with the militia under Lucas." "Then I'll not touch his food," said the Danite. With an oath he flung the cup and plate upon the ground. "Do you see that woman there?" He pointed to Susannah. "I took the food for her, for she had died without it. Yesterday devils like your husband shot her child in her arms and her husband before her eyes, and to Almighty God I pray that when I've got her to some safe place I may have strength yet to shoot your husband and your children, shoot them down like dogs, and laugh at you because you don't like it." The restrained passion of all the long preceding hours broke out. His face was ashen, his eyes burning; there was foam about his lips as, with thick utterance, he hurled the words at her. The woman stepped back in dismay, but she, too, was enraged now, and courage was the habit of the free life she led. "You are a bloody Mormon," she cried, "and if I'd known it I'd have let your woman die before I'd have fed her." She walked backwards, her voice rising higher with passion. Unable to think connectedly, she shrieked the phrases she had in mind. "Coming here to spread idolatry in a Christian country! Teaching superstition in a free Christian land!" She was still shrieking some jargon about the United States being founded on the Word of God, and the divine right to exterminate all Mormons, when he, walking fast, joined Susannah. They had not gone much further before a large dog which the settler's wife had evidently let loose, came after them with fierce intent. The Danite turned, and as the dog sprang, slew it with one stab of his knife, and, leaving it bleeding upon the road, hurried Susannah into the forest. It was a tradition upon that farm for years afterwards that these two Mormons, after receiving charity, had made an open display of that wanton wickedness which was habitual to them. Susannah and the Danite travelled on for many hours. The way was not easy. Sometimes where the trees were thin their legs were tangled knee-deep in a plant covered with minute white feathery blossoms, looking like white swan's-down shot through with green light, that carpeted miles of the ground; sometimes the trees had fallen so thickly that they had to clamber from log to log rather than walk; sometimes their way was a bog, and they were in danger of sinking deeper than was safe. Susannah asked no questions. She had heard and understood all the words that had passed in the incident of the morning. She felt cowed now, afraid to think what might come next; it was enough that the Danite had evidently some point in view. About four in the afternoon they left the forest and came to another and much larger house. The Danite advanced here with more confidence and spoke with some men who gathered at their approach. Afterwards three men, a father and sons, came and one after the other shook hands respectfully with Susannah. Within the house she found a motherly woman, the wife of the elder son. When Susannah's misfortunes were related to her in undertones she cast her apron over her head and groaned as with pain. Susannah thought that the concern of this household must arise from fear on their own account. "Are you Latter-Day Saints?" she asked mechanically. The eldest man, with the air of a patriarch, replied, "No, madam, we are not Saints; the fact is we don't hold by religion of one sort or another; we just believe in being kind to our neighbours and living, good lives; so whatsoever your belief may be it is no affair of ours, and you shall rest here for the sake of our common humanity. We'll look after you, madam." He made a bow that was a queer mixture of uncouthness in keeping with his surroundings and a recollection of some more formal society. The woman of the house, taking her apron from her head, suddenly bethought her of the best things that she had to offer. Gently forcing Susannah into an elbow chair, she ran, and lifting an infant a few weeks old from its cradle, put it in Susannah's arms. The next night the young Danite went away. CHAPTER XIII. Only the outline of passing events was reported to Susannah in her haven of peace. The elder man took her into his courtly care, and made a point of explaining to her what he thought she needed to know. The newspapers were sedulously kept from her, and so reticent were the other members of the household on the subject of their contents that her heart constantly sickened at the thought of what she was not allowed to hear. "You see, madam," the old man explained, "it was Major-General Atchison that called out the militia in first defence of your people against Gilliam's mob. Gilliam had about three hundred men, and they started in the north of the State. Well, Parks and Doniphan, commanding the militia called out by Atchison, seem to have set about fighting the mob sincerely enough." The old man pushed back his spectacles and rubbed his hair. "Then you see, madam, that didn't please Governor Boggs. Here was the militia of his State shooting down his own good, honest Christian voters who keep him in office, that's Gilliam's men, and all the mob; so Boggs gets a lot of his men in all parts of the country to write him letters saying what dreadful crimes the Mormons are committing. These letters will no doubt pass into history as a genuine account of your people's doings. Well! well! I wouldn't shock your prejudices, but I'd like just to point out by the way that it's all done in the name of religion. There's Boggs has got an old mother who spends a lot of her time praying that the purity of the American religion may not be corrupted by the awful doctrines of Joe Smith." The old man shook his head and rubbed his thin gray curly hair again with a smile of constrained patience. "You see, although I do not wish to grieve you by saying it, if we could only get rid of religion there would be a lot of brotherly kindness in the world that so far has never had a chance to say 'peep' and peck its shell. Well, but here's Boggs reading his letters, and he turns pale with horror at the thought of the corruption that has come among his good and pious people, so he writes off to the commanders of the militia that they are to stop fighting the mob, to fight against the Mormons, and only against the Mormons. So then Atchison resigns. He points out, fairly enough, that there hasn't been a single conviction in any lawful court against the Mormons for the crimes they are accused of. But what of that if Boggs is Governor? So they have taken away the arms from the Mormon company of militia, and the other day they went up to Far West with three or four thousand men, and they got Smith and his brother Hyrum and three of the elders to come out to them, and they court-martialled them and ordered them all to be shot the next day. "But it wasn't done, madam," he added hastily. "General Doniphan had the pluck to stand out against it and say he would withdraw his troops, so they put them in irons and sent them to the gaol in Richmond, and then at the point of the bayonet they have forced the other leaders to bind themselves to pay all the expenses of the war and to get every Mormon, man, woman, and child, out of the State, or else they are all to be shot. That is how the matter stands at present." "Do you incur any risk by the hospitality you give to me?" asked Susannah. She had not as yet had energy, even if she had had inclination, to explain that the Book of Mormon was not sacred in her eyes, nor Smith a prophet. "Do you think," she asked the old man wistfully, "that the Mormons have ever been the aggressors, that they have committed any of the atrocities they are accused of?" "In some cases they have pillaged, and burned, and murdered; they wouldn't be human if some of them hadn't got fierce under the treatment they have been receiving; but when a man like Atchison, who has been scouring the country and knows pretty well what has happened, prefers to resign his honourable office rather than fight against them, you may be sure they are not very far in the wrong. Injuries, you know, will always set a few men mad. There is your elder, Rigdon, for instance; when he got here and heard of some of the things your folks had suffered, he up and made a wild oration on the 4th of July, and said that if any more outrages were committed on the Mormons, the Mormons would up and exterminate all the Gentiles in the State. But it has been well enough seen by any one who had eyes to see that no such language was ever countenanced by the real rulers of your sect." When Susannah thanked the old man for his candour he drove his moral once more. "You see, madam, I can look at things as they are because I am not bound by any religion to look at them in any particular way." Susannah rose up when the old man's story was ended, and stood for some minutes looking wistfully out through the window panes upon the leafless and storm-swept fields. They two were together in the long, scantily furnished living-room at the end of the long table. Her figure was stronger, more true in its proportions, than when she had been a girl. Her hair, trained into smooth obedience, was fastened within the muslin cap she had fashioned for herself, tied Quaker fashion under her chin. Her face was very white, as if, having blanched with terror in the tragedy of Haun's Mill, the life-blood had not as yet returned to it. At last she said simply, "I thank you, sir." The old man looked most approvingly at her form and at the subtle witchery which the eagerness of imprisoned thought gave to reticent features, at the depth of her blue eye. "I wish, my dear, that you could see your way to give up your religion and remain with us." "I thank you, sir," she said again, and went back to the household tasks she had fallen into the habit of performing. She was not eating the bread of dependence. In such a place, where woman's work is at a premium, it was easy for her to do what was reckoned of more value than what she received. The old man had two sons. The elder and his wife were in the prime of life, having a large family; the younger son was unmarried. The farm was large and prosperous. The one woman, even had she been less amiable, would have naturally desired to keep Susannah as a helper; being the kindly soul she was, she reserved the more attractive tasks for her, and bade the children call her endearing names. In her blindness, in her slow recovery from utter exhaustion of mind and nerve, Susannah never thought of connecting this long-continued kindness with the fact that the old man's younger son had as yet no wife. At first Susannah had fixed her thoughts upon an immediate return to the east, but weeks went by and she had not written to Ephraim Croom for the money that she needed. The whole civilised world contained for her but one friend to whom she would write. The Canadian farm, the remote country village of Manchester, and the Mormon sect--these formed her whole experience. Her father, who had scolded and played with her; Ephraim, who had understood her and had been the authority to her heart that his parents could not be; her husband, who had wrapped about her such close protection that she had tottered when she thought to walk alone--these were her real world, and of them only Ephraim was left. It was not in her nature at any time, above all not in these stricken months, to desire to go out into the world alone to make for herself a sphere of usefulness and a circle of companions. Hence she thought only of returning to Ephraim, and by his help obtaining some occupation by which she could live simply and within his reach. But when she thought more closely of throwing herself, as it were, penniless and desolate at the feet of this one prized friendship, doubts arose about her path. One thing which she had lost in the broken camp by her husband's grave, one that if she had had greater power of recollection she would not have left behind in that complete breaking with the past, was a packet of the few letters which Ephraim had from time to time written to her. She did not know whether she had thrown them into the grave with her treasure, or whether they were left a prey to fire and theft, but in her heart she had carried them beyond the loss of their material existence. The first had answered her insistent question concerning the vexed condition of the devotees of prayer. It contained no word of criticism of the Mormon creed, nothing that if read aloud could have disturbed Halsey's peace. "Perchance," he had said, "as a medical man applies a poultice or blister to a diseased body to draw out the evil, so to those who pray and are too ignorant, _i.e._ opinionated, to follow perfectly the greatest teacher of prayer, God may apply circumstances to bring all the evil of heart to the surface, that in this life and the future it may the more quickly work itself away." Susannah had so conned this passage that she could now close her eyes and read it as written upon the red dusk of their lids. The next letter had been written a year later. He described a great change in his life. He had gone to spend the winter in Hartford, on the Connecticut River, to be under a new physician, and had there met with a preacher called Mr. Horace Bushnell. This acquaintance was evidently much to Ephraim. Susannah had made some complaint of the harshness of the divine counsel in which he asked her to believe; his answer was to send her Bushnell's sermons on the suffering of God. Ephraim had added: "When you went from us, Susy, would you ever have been satisfied if we had detained you by force? Yet that is what you ask of God. If you were right in going, let the circumstance prove it; if we were right, let it appear by time. So says God; and his friendship has eternity to work in; so also has every human friendship. Let us wait, but in faith." This ending, somewhat enigmatical to her, had yet recurred to her heart so often that she knew the words by heart. The next letter had been written more recently, after a long interval. At the end of this letter Ephraim had said, "I am persuaded that what we need to help our faith is never more knowledge, but always more love. I cannot interpret this but by telling you of a fact which I feel to be the key to a great--the greatest--truth. I know a man who believed in God. He met a woman whom he loved, not as many love, but (I know not why) with all the loves of his heart, as father, as mother, as brother, friend, might love; as lover he loved her with all these loves. After that he knew God with a knowledge that passed belief. He could argue no more, but he _knew_. This I think is the sort of knowledge which guides unerringly." Susannah remembered, if not the words, all that this passage contained. She had wondered at it not a little. Up to the time of Angel's death she had rejoiced in these letters, not doubting that Ephraim had remained the same self-sacrificing friend--ready out of mere but perfect kindness to befriend her to the uttermost. She had not doubted because she had not questioned. Now disquieting thoughts intervened, producing a new shyness. She remembered their last interview, and wondered if Ephraim would feel the same responsibility for her if she returned destitute. Perhaps the ardour of his friendship had cooled. Perhaps in the last letter he had intended to suggest to her that he thought of marriage, and this time for love, not kindness, the lady being one of his new Hartford friends. But no doubt the principal reason of Susannah's dalliance with time in those first weeks of her moral freedom was the mental weakness that succeeds shock. Every day she thought that she would soon write that begging letter, until the day came when opportunity ceased. When the Danite left he had promised the farmer to return as soon as it was possible to place Susannah in safety with her Mormon friends. When she began to speak of leaving, her host told her this for the first time. "And what is the young man's name?" the old man asked of Susannah. They were in the long living-room at the mid-day meal. His sons, who were leaving the table, waited to hear the answer; the mother, the very children, looked at her with interest. "I do not know," said Susannah. There was a pause, and for the first time she was aware that there was some sentiment in the minds of her hearers which did not appear upon the surface. She went on, "I don't know why he should trouble himself to come back for me except that--I think that he was much touched by some earnest words my husband said to him that he did not see his way to accept, and I think also that he is zealous for the Church." Her surpassing wrongs had so far set her apart and made all that she said and did sacred. No one questioned her further. In the beginning of February the Danite reappeared. He came under the cover of night, but showed himself only when the household was awake. He was much thinner, more gaunt than before, but in frankness and quietude the same. His first words to Susannah had an import she did not expect. "That young lady you mentioned to me--I said she was dead because you were half crazy, and would have gone back to her, but I worked round till I found her; she got to the city of Far West right enough." After a while he said, "That young lady and some other of our folks have got horses and they're going into Illinois now. Most of our folks are walking. It's about as bad as can be, but I guess you'll have to go. We'll be safe enough, for as long as we go straight on the Gentiles are bound to let us pass. I tried to get some better sort of a way for you and her, but there ain't no way unless we would have sworn we weren't Saints and gone pretending to be Gentiles, but even then we haven't got the money." Susannah was thrilled with excited distress. She was not prepared to make an abrupt decision, and it appeared that if she desired to join this company she must go that evening or not at all. During the hours of the morning her mind cowered, dismayed. Should she now renounce her husband's sect, refusing to suffer with them? She had not as yet fortitude to do this. Halsey's eyes, the touch of his hand, her baby's voice lisping the tenets of their faith in repetition of his father's solemn tones, these were sights and sounds as yet too near her. To her shocked fancy the child and his father were only gone out of sight, but near enough to be cruelly hurt by her public perversion. And, moreover, if she should take this course she must write to Ephraim at once, for she could not well remain where she was without definite purpose in view. Susannah had sought seclusion in which to think, and the younger son of the house intruded himself. He was perhaps about thirty years of age, a burly man, resolute and passionate. He spoke fairly enough. The Danite himself had said that the journey to which she was haled by her friends was one of untold hardship, its end uncertain; he offered her all that an honest and prosperous man could offer, but went on to urge on his own behalf the strength of those sentiments which he had learned to entertain for her--his admiration (Susannah sickened at the word), his love (she shrank in fear). She rose up with the moan of a hunted thing. She did not pause to make excuses for the hunter, to consider the pioneer life that wots little of sentiment in proportion to utility; she only saw again the grave at Haun's Mill and the white faces of her dead upturned to hers. It seemed that this man, with the consent of his people, was urging his suit as it were beside the very corpse of her husband. The Danite had shown Angel reverence, had shown by his every word and glance that he counted her as belonging to the dead man whose blood he carried at his heart. Susannah rode out from that temporary home at nightfall upon the Danite's horse. CHAPTER XIV. It was the season of rain and sleet, of rude northerly winds. The roads, across a tract of flat fields and in among the low woods that fringed the rivers, were heavy with mud. After riding half the night on a pillion behind the Danite, Susannah entered the Mormon camp. Up and down the sides of a dirty road, in waggons, in small tents, and in the open, men, women, and children were lying huddled in family groups. How far these crowds extended she could not see. Watch-fires were burning here and there, and in the fields on either side a patrol of Missouri militia were heard scoffing and shouting in the darkness. The Danite answered the challenge of one of these men with apparent meekness; Susannah perceived that he had gained in self-control. When they had entered the road, along the sides of which the forlorn multitude lay, they travelled for some way upon it, the Danite speaking in low tones now and then to the Mormon watchers. At length they came to a place where a few waggons of better description were standing and a number of horses were tied; here he lifted Susannah from the horse. Three of the Mormon leaders came up; they evidently knew her and her story. The eldest took her hand and spoke in broken tones of the crown which Halsey had won in the unseen city of God. These were the first words that Susannah had heard in unison with Halsey's own thoughts, and for his sake they endeared the whole wretched Mormon encampment to her. A woman, her head and shoulders wrapped in a shawl, sprang down from one of the waggons, and Elvira encountered Susannah. "You expect me to say that I am sorry for you," she said hurriedly; "I will not. It is not a time for grief. We each of us have just so much power of being sorry and no more, and the well has gone dry. I am glad you have come. There are a great many things that one can yet be a little glad for; but you must make haste to lie down, for we shall soon enough be called to the march." The beds shaken down on the floor of the waggon were covered with reclining women. Some of them squeezed themselves together to make the place Elvira had vacated large enough for two. Susannah stretched herself out, loathing with her senses the crowded bed, but with a tender heart for her fellow-sufferers. After the long dumb weeks of her stern sorrow, after that day's revolt of injured sentiment, she felt that it was worth while to have come here if only to have made some one else, as Elvira had said, "a little glad." The dawn came sighing fitfully, long sighs that rose in the distant fields to the east meeting them in their pilgrimage and dying away westward; the dawn wept also, scattering her tears upon them in like transient showers. Elvira found her own horse. The Danite had used yesterday the animal he had provided for Susannah. "But what right have I to his horse?" Susannah began her question impetuously, but Elvira silenced her. "Hush! Don't let the other women know that it isn't yours. Poor things, they will begin to ask why it isn't theirs. Do you think that we are living on bowing terms, curtseying to each other and saying, 'After you, madam, if you please'?" Elvira was changed. Terror had at last done its work. Her pretty features were drawn with anxiety; her eye glittered. "I have been baptized," she said to Susannah in hard tones. "When I saw the water red with blood I went down into it." Eastward, facing the gusty sobs of the winter morning, they went. The road was soft, and hundreds of feet treading in front of them had kneaded water and earth together into a slippery mass. As far as could be seen in front and behind, the line of the pilgrimage stretched, women and children plodding with burdens on their backs, men pushing hand-carts before them, only here and there a waggon or a group of horses. Elvira took up several children on her horse, and pointed out to Susannah a sickly woman to whom she could give a turn upon the pillion that she herself had ridden during the night. So they began one of many weary days. To the good the necessities of compassion are as strong as are the necessities of selfishness to the wicked. Within a day or two both Susannah and Elvira had given up their horses entirely to women who had been taken ill by the way. At first they plodded arm in arm, thinking that merely to walk was all that their strength could endure; but there were other women who had children to carry, women even who must push hand-carts before them, and there were little children who sank one by one exhausted on the winter road, as lambs fall when their mothers are driven far. After the march had continued for a few days there was much illness. All clothing and bedding was wet with the winter rain, chilled and stiff with the frosts. On the faces of many the unnatural flush and excitement of fever were seen, and other faces grew pallid, the lips blue or dark, and the eyes sunken. To all who retained the natural hue and pulses of health a heavier burden was added every day because of the help they must needs give if they would not bury too many of their comrades by the wayside. In that sad caravan souls were born into the world or freed from it by death almost every hour. Susannah was greatly struck by the meek manner of the boldest and roughest of the Mormon leaders in their dealings with the parties of Missouri militia who, with the ostensible purpose of defending Missouri homesteads from Mormon violence, drove the stricken multitude as with goads. She had learned from her husband what the strength of true meekness could be, the lightness of heart which commits itself to God, who judgeth righteously, the glance of love that has no reserve of hatred, the infinite force that can afford to be gentle. Such a spirit had upheld Angel Halsey, but his widow looked in vain among the leaders of this band for a face that bespoke the same upholding. She soon perceived that there was among them a free-masonry of understanding, and that their mildness was assumed to serve the temporary purpose. By many a prayer she heard breathed, which was in truth, though not in form, a curse, she knew that in the souls of Halsey's successors there was no forgiveness, yet her heart went out in sympathy to men who were sacrificing their own sense of honour, holding in check their most delicious impulses of revenge, for the sake of being worthy shepherds to the weak. "Do you love them the less because they are not angels?" asked Elvira. "Have you forgiven?" Susannah shuddered at the intensity of the hard low tones, the passion in the word "love," the sneer in the word "forgive." Yet she knew that the rage against injustice which in youth had driven her forth upon this journey had, since the death of her child, changed into such fierce hatred of the persecutors that she could, except for very fear of herself, have taken upon her own soul the Danite's vow. In these days the pain of bodily suffering or heart-felt grief was as nothing compared with her agony when at times waves of this hatred passed over her heart. The two friends were walking together, pushing before them a small cart in which, on the top of the bundles of household goods, a wretched woman and her newborn child were lying, covered under a scanty tarpauling from the driving sleet. The mud splashed beneath their feet; Susannah had little breath or strength for speech. Elvira, more slightly made, in every way more fragile, had seemed to develop, with every new phase of suffering, more strength of muscle and hatred and love. They passed now two of the leaders. It was the custom for a certain number of these men to go forward and station themselves in pairs at intervals upon the road, cheering each group as it passed them, noting with careful eyes if any ill could be remedied by change of posture or exchange of burdens. One of them now, seeing the work to which Susannah had set herself, interfered. He was about sixty years of age, coarse in appearance, an elder whose wife and family Susannah knew by reputation. He and his fellows called a halt, looking for some man who might push the cart, but there was none within sight who was not already overburdened, nor was there a waggon that was not already overfilled with the sick and exhausted. The elder, whose name happened to be Darling, found in this particular instance reason to swerve from his position of guard. He left the post in charge of his fellow and pushed the cart. It was a habit with many of these leaders to seek to lighten the way by jocularities, and Susannah had before observed that, whether the jests arose with ease or effort from the heavy hearts of those who made them, a large proportion of the people were evidently cheered thereby. She could put aside her own tastes for the public good; she could even excuse when this rough comfort was offered to herself. Darling, labouring behind the cart, made light of the service he rendered. He said first that the newborn babe must be called after him, and when he learned its sex he gave permission to the ladies to decide between them which should share this honour. "Shall it be 'darling Susannah'?" he asked, making gentle his tone as he addressed the stately widow, "or shall it be 'Elvira darling'?" This time he turned his head with a broader smile toward Elvira's sharp little features. Susannah felt that her hypersensitive nerves could almost have called his smile a leer; but she looked at the man's broad face, whose lines told of no resources of thought, no great natural capacity for heroism, and yet were furrowed by the sharpness of this persecution. The face would have been fat had it not been half-starved. It was pale now under the ill-kempt hair, and the set purpose of helpfulness was stamped upon it. She took back the word "leer" out of mere respect. Darling had given away his shoes; he was walking barefoot; he had given away coat and vest also, and the rotund lines of his figure were unpleasantly obvious under the wet shirt, and yet Susannah knew and bowed to the fact that some sick man or little child was wrapped in the garments that were gone. But Elvira was expressing with hysterical warmth the same sentiments. "I guess I'll feel it an honour to have my name joined with yours. I haven't got the length of taking off my shoes yet." Darling began to sing one of the inspiriting Mormon hymns. "When Joseph to Cumorah came." "Poor Joe!" Elvira spoke to the elder in a confidential whisper, "when he cheated over the bank I thought some fiend had put a ring in his nose, and was leading him out to dance, and that I should be able to sit and laugh. Now he's lying upon straw in the gaol. What will they do to him if they lynch him?" "Tear him limb from limb," whispered Darling, also under his breath. He was probably shrewd enough to know the force of Smith's suffering in stimulating the piety of the faithful, but truth, and grief concerning the truth, were in his words also. He sighed a big sincere sigh, and repeated sadly, "Tear him limb from limb, or burn him to death by a slow fire." Such atrocities, as practised upon criminal negroes, were not unknown in the locality, which gave the elder's words a graphic power, but Elvira's answer was wholly unexpected. "How droll!" she returned. The elder was annoyed. He had not refined susceptibilities which sought immediate relief from the dreadful pictures he had suggested, nor did he at all comprehend that her rippling smile was hysterical. "I don't see anything droll about it, sister," he said sulkily. "Don't you? Now, it all seems to me very droll--you splashing along there barefoot, why" (she drew back a little to get the better view, laughing excitedly), "you've no idea how ridiculous you look; and Mrs. Halsey stalking along like a dignified ghost, afraid that you and I will kiss one another if we take to whispering, and this woman dying here with her head resting on a sack of potatoes, and the impudent little person you've just christened intruding herself upon the world only to go out of it again, and all these fine people in Missouri rubbing their hands and thinking they have done such a noble deed. I think," she added, laughing more loudly, "that they are the drollest part of it all." "This nation will find that there's a sequel to it that they won't laugh at." These words of Darling came from some region underneath that of his ordinary conversation, as a man takes a dagger from under his cloak and lets it flash ere he hides it again. "The government of these United States that has laughed at our sufferings will rue the day." "Even your saying that is very droll, but I love you for it." Elvira lifted both her hands as if testifying to her own sincerity. "I love you for it." The elder thought it needful here to be again jocose. "Oh, come now, I am married." Elvira did not feel herself insulted. "These United States," she cried, "they cackle over the word 'freedom' like so many hens that have each of them laid an egg and go strutting and boasting while the housewife empties their nests. The housewife represents the natural course of events, and in this case her name is 'Mrs. Mobocracy.'" At other times, after a long period of silence, Elvira would burst forth in excited soliloquy audible to Susannah and others about her. On the last day when they were descending the hills to the Mississippi her increasing excitement culminated in a greater demonstration. The sun was shining, and a clear frost had hardened the roads. Elvira broke forth thus-- "It is Joe Smith who is conducting this march. We say that he is lying in gaol," she laughed. "In gaol is he? Have they got him safe? But it was he who taught all these men to work together, one under the other, and none of them kicking; and it was he who taught these women and children to do as they are bid--a wonderful thing that in the land of the free. It was he who taught one and all of us to be kind to each other, to the poor and the sick and the young, to the very beasts. Do you remember that when they caught our prophet at Hiram and dragged him out to be beaten and insulted, they had first to take from his arms a sick motherless baby that he was sitting up all night to nurse? Do you remember how he gave commandment about the animals? how he said that any man striking a beast in anger was thrown so far back on his road to heaven?" She paused when she had thrown out this question, and the men and women within hearing answered in broken chorus, "Yes, blessed be the Lord; we do remember." "And who was it that taught us to give up the filthy Gentile habits of strong drink and tobacco?" (Again in the pause the chorus of thanksgiving to Heaven was heard.) "It was Joe Smith," Elvira cried more loudly. "And when the Gentiles thought that we would be scattered and separated and ruined, his spirit has gone like a banner before us. Twice they have taken our lands that we bought with our own money and cleared with our own hands, and the houses that we have built, and cast us out destitute, but we are not destroyed." The enthusiasm of the crowd that now pressed upon her went like wine to her head; her cheeks flamed, her eyes brightened, and she lifted her small hands in fantastic gesture and danced, crying, "We are cast down, but not destroyed, because God Almighty has given to us a prophet, and a great prophet." And the people around her answered again, "Blessed be the name of the Lord." It was whispered about the camp that the spirit of prophecy had fallen upon Elvira Halsey. On the afternoon of that day they saw the ice that floated in large cakes on the breast of the Mississippi flash back the sunbeams to their straining eyes. The sight of the limits of the hostile State from which they were flying was a great joy to every one of them. Susannah felt her heart leap; Elvira, with the growing tendency to cling to her which she had displayed since their last meeting, cast her arms around her and sobbed for joy. After this blessed glimpse of the river they went down through the recesses of a low forest, the frost and the sunshine still inspiriting them. As they went, the melody of a hymn was taken up from one end of the caravan to the other by all those well enough to join in the song. It was a swinging triumphant air, and Susannah found herself uplifted for the first time since the days of her baptism upon the party spirit of the sect, and singing with them, although she could only catch the words of the refrain often repeated, "Missouri, In her lawless fury, Without judge or jury, Drove the Saints and spilt their blood." Again the mind of Joseph Smith had overmastered Susannah's mind. As Elvira had said, he, lying in a gaol far away, enduring hardship, imminent danger of torturing death, was by his spirit animating this motley crowd, and now at last again his will broke down the barriers of reason that Susannah had raised and fortified even against the love of her child and the long reverence she had yielded to her husband. The true secret of human leadership is, perhaps, known only to the Divine mind, perhaps also to the Satanic. It would certainly seem that the men who chance upon the power and wield it, have often little understanding of the law by which they work, and their critics less. CHAPTER XV. The Mississippi was filled with large cakes of floating ice. Another company which had gone out from Far West some weeks before was still encamped on the Missouri banks of the river. Yet other companies from Far West came up before the main body of the Saints with which Susannah had travelled was able to cross. The surrounding woods were cut down to make shanties; the surrounding country was scoured for food. In the intervening weeks, while they lay encamped on the banks, the last enemy to be vanquished in that region, the malarial fever, grappled with the sect and dealt deadly wounds. Illinois, shocked by the cruelty of her sister State, held out kind hands and fed the fugitives to some extent, and when April came, helped them to cross the river. Elvira had been ill in one of the women's sheds, now shrieking in hot delirium, now shaken with ague as if by a strong beast that worried its prey. When they at last crossed the river to the city of Quincy, Susannah was established with her charge, the one legacy of relationship Halsey had left her, in a meagre home with some of the Saints who already lived there. Within a few days Susannah went to the tithing office, which had been swiftly established for the relief of the destitute Saints, and asked for paper on which she could write a letter. It was her first chance, since leaving her last asylum, of writing the proposed letter to Ephraim Croom. Elder Darling was officiating. She fancied that he looked at her with rude curiosity. Until this moment she had presented so sad an exterior, had seemed so indifferent to all the ills of their common lot, that Darling and the other men who had dealings with her had stood not a little in awe. As outward physical details of suffering always appeal more largely to common sympathy than inward grief, the manner of her loss had set a temporary crown upon her head, to which the elders had knelt, refusing to admonish her because she took no part in their public services, or because, except for attention to the sick, she did not give much sign of social comradeship. Now when she asked for the paper, Darling felt that the ice was beginning to break, and gave what seemed to him genial encouragement. "First time that you've asked for anything but daily rations, Sister Halsey; glad to see you plucking up heart. The living God giveth us all things richly to enjoy." He repeated the last words in an unctuous drawl while he was looking for the paper, "richly to--enjoy. Well now, I was thinking we had some with a black border on it, but you're more than welcome to such as there is." The stores indeed were scanty enough; food, cloth, household utensils, a little stationery, a large pile of devotional books, were arranged in meagre order in the shed used as a warehouse. Darling had as yet scarcely respectable clothes to wear, but Susannah was astonished only at the energy that had in a few days collected so much, at the order and patient kindliness which ruled in this poverty-stricken administration. Already those who could work paid into the common store, and those who had lost all had but to state their needs to have them supplied as well as might be. "One, two, three--will three sheets be enough, Sister Halsey? You've been hearing, I suppose, that Mr. Smith is going to be moved to the town of Boome, and that he is going to be allowed to get his letters now? He'd be real cheered to hear from you, although"--he added this with decent haste--"it will be a great grief to him to hear of your loss!" "Is he well?" she asked. "The State authorities are in a fine to-do about him, I suppose you know, sister, for they can't find a single charge to bring him to trial on. You bet the trial would have been on long ago if they'd had a single leg to stand on. Anything else that I can serve you with to-day? We've got some new women's shawls and hats come in. Won't you just step here and have a look at them? No? Well, next time; but there ain't one of our women as doesn't want one of them new bonnets." Susannah went out into the spring on the outskirts of the town. The birds were singing; everywhere the dandelions swelled out their happy tufted breasts to the sunshine; even a long worm that she noticed crawling lazily in the heat spoke to her of enjoyment of some sort. Her own heart leaped, and she thought it was in answer to the spring. She forgot the dire fates with which she had been grappling, forgot to hate and to grieve. In the small wooden room that she shared with Elvira, while the invalid slept, she wrote to Ephraim, telling him all that had befallen her. She confessed to Ephraim the passion of hatred which had long tormented her, but she added, "To-day I do not feel it; to-day, with the sweet voices of the birds everywhere in my ears, I feel that if I could be beside you again you could teach me to forgive as my husband forgave, for I do know to-day that in forgiveness alone is the true triumph, the only healing. I am more one with my husband's sect now than I ever was in heart and hope. I long to see it triumphant; I long to see its enemies abashed; but I will leave this people and come back to you, if you will have me, for with regard to their religious faith my life with them is a lie." The writing took so long that when she carried the letter again to the tithing office to be stamped and sent, the post-bag of that day had already gone. Later, when the office was closed to the public and Elder Darling was alone, he took up the letter which Susannah had brought and looked at it curiously. His eyes had caught the address. He was not sure that he would have put it in the bag even if it had been in time, and now it was clearly his duty to consider. His was a mind in which there was no place for platonic friendship, and Susannah was obviously a most desirable piece of property to the struggling Church. The Church had provided the paper for this letter, must needs provide the stamp; he was officially responsible to the Church. The elder had been an honest man according to the average notions of honesty until within the last weeks, when stress of circumstance had made him reconsider, not for himself but for others, more than one rule of life, and obtain larger latitude. The building up of the Church in her present sore strait was surely an end to override small scruples. He acted now as an official, as a priest, when, after a good many painful qualms of conscience, he opened the letter. After having read its contents, he became convinced that it was for the good of Susannah's own soul that it should not go. The ground about Quincy had been drained; the town was comparatively healthy; in a few days more some two thousand of the fugitives felt again the pulse of life in their veins. Then they looked abroad and clasped every man the hand of his neighbour, and said "Thanks be to God," and even embraced one another in the joy of relief. History often shows how exuberant is the joy of human nature at escape, and that the impulse of joy is almost one with the impulse of affection. At the abatement of the London plague we see Britons kiss each other in the streets, and at the relief of besieged towns, in our own day, staid persons have caressed one another, unmindful of what they did. So it was now with the members of this driven sect. The spirit of joy and a closer bond of affection went infectiously through the gathering Church. Upon the first Sunday they met together in the open air, and sang words that they verily believed had been written in particular prophecy for themselves at this very hour. "If it had not been the Lord that was on our side." The psalm rose from every throat with the swelling tide of joy. "If it had not been the Lord that was on our side when men rose up against us." Susannah, advancing, a little belated, to the rural preaching which was held in a dip of the plain, heard the lusty chant of irrepressible gladness rising to the blue heavens, and quickened her steps. In spite of herself she was carried into song by the enthusiasm which seemed to dart like a flame from the assembled multitude and enveloped her. "Blessed be the Lord who hath not given us as a prey to their teeth. Our soul is escaped as a bird out of the snare of the fowler: the snare is broken, and we are escaped. Our help is in the name of the Lord, who made heaven and earth." While she was exalted by the song she saw the face of her friend the Danite for the first time since the night on which they had ridden so far together. He was standing now upon the outskirts of the crowd as one who had newly come from a solitary journey. When he met Susannah's eye his solitary look passed into one of lofty and intense comradeship. He ran to her and embraced her, and emptied an inner pocket of a purse of money which he thrust eagerly into her possession. "I have killed one of them," he said, speaking eagerly, as a child tells of some exploit. "His pockets were fat with money, and it is yours." "See!" He took the fragment of linen upon which the stain of Halsey's blood had turned dark with time, and showed her a new and brighter stain upon its edges. All around them were men and women, who now, for the first time since the hour of some terrible parting, spied kindred or comrades. By a common impulse these moved toward one another, and there was an interlude in the service for sobs of joy and frantic embracings, and many men and women clasped one another who could claim no kindred, and none forbade, for tears of mutual love were in all eyes. After that, in the streets or in chance meetings in the houses, the remembrance of this festival of rapturous comradeship gave a new standard to the manners of private life. The Saints had, as it were, passed from death unto life; former things had passed away; the praises of God were ever upon their lips; they entered with joy into a kingdom of love which they doubted not God had ordained for his elect; many a command of Scripture became illumined with a new practical meaning. "Greet _all_ the brethren with a holy kiss." "Greet ye one another with a kiss of charity." Susannah was not much abroad, but she saw the new customs inaugurated. Believing that they must be transient, knowing, too, that the fierce undercurrent that they expressed must have outlet, and was not of that range of emotions which had to do with the common relationships of life, she felt no shock of offended sentiment. But in a short space of time, as Elvira grew better, Susannah perceived that the experimental nature of the new life was a dissipation to weaker minds. This grieved her because of the sacred memory of her husband's efforts for these people, and because, attuned by party spirit, she entertained a nervous personal desire that they should acquit themselves well. Just here she found occupation; she gathered the young girls about her in a temporary school, and set herself to soothe and calm the excitement of the women. The work was intended to last but a few weeks, until Ephraim's answer came. To the unspeakable joy of his followers, Joseph Smith appeared suddenly in Quincy. It appeared to be true, as Darling said, that the Missouri authorities could in fact find no charge on which to try him. Smith, with his brother Hyrum and their fellows, had suffered severely, but later their confinement had been more easy, and the news of the triumphant gathering of his people, together with the excitement of the escape, had induced in Smith a mood which spurned past failures with a foot that sped to a new goal. The acclamation, the sincere and touching joy, with which Smith was received by men and women and children, were enough to raise any man in his own esteem, and to set free the ambition which had been perhaps drooping in confinement. Smith had not been in Quincy twenty-four hours before he mastered the situation there in all its details. He promptly sent out a decree against the new doctrine of what he called "lax manners." He preached a great sermon in the open air that night. "A man shall kiss his own wife and daughters and no other women," said Smith. The elders who had preached from St. Paul's texts on the subject were accused of error and called upon to recant. Smith commanded that the women should work and the children should study, and he publicly pronounced Susannah to be a fitting model for the women and a fitting teacher for the young. Susannah had not as yet met Smith face to face when she found herself made, as it were, an object of licensed admiration. CHAPTER XVI. It was that same evening, after Smith's commendation of Susannah, that Darling decided to lay the destruction of her letter before the prophet, hoping for approval. Smith was looking over Darling's accounts in the tithing office, giving voluminous and minute directions. The May night had closed in. The men were in a corner of the large shed in which the stores were kept, a corner fenced off for an office by a low wooden partition. The candle flickered on the table between them. The business side of Smith's soul was uppermost. He had power to keep in mind a huge number of details, and to classify them, and he estimated the relative importance of the classes as no other man would have estimated it. Darling interrupted before Smith's interest in business began to wane. He prefaced his communication concerning Susannah by speaking of the much shepherding needed by the sheep. Some, he said, had done worse than be lax in manners; some had presumed to have revelations; some had doubted the faith. Here Darling paused, feeling sure of rousing Smith to the mood he desired. At the mention of revelations Smith's soul took a turn, like a ball on its axis; the plain speech that he had been using about business and stores and accounts changed into phraseology of a Scriptural cast, and the shrewd glance of his blue eye into a more distraught and distant look. Heretofore, as Darling well knew, heresy had been a greater evil in his eyes than any other; but Smith had come now out of long months of prison; days and nights in which a horrible death had faced him closely had not passed over this particular soul of his dreams without moulding it. It is noticed by all his historians that after this period he spoke little "by revelation," in comparison with his former full habit in this respect. At Darling's abrupt speech he sighed heavily. He looked, not at Darling as before, but at some vague object beyond him. "There is one lawgiver who is able to save and to destroy," he said wearily, and then, gathering himself up with more pompous unction, he asked of the surprised Darling, "Who art thou that judgest another?" Darling had grown fatter since he came to Quincy; the lines of haggard care were still upon his face, but were modified by dimples of good cheer. Much taken aback by the unexpected rebuff, he rubbed his head. "But, Mr. Smith, if they are all going to be allowed to think whatever they like--" The obvious difficulty of church government under these conditions confronted the nobler impulse of humility in the visionary's mind. "When have I said, Brother Darling, that they all should think what they like? But, behold, I say unto thee, it is not with the Lord to save with many or with few, but by whom he will send." This was a little vague as to grammar and as to sense, but Darling had not the ability to criticise. He only perceived that to secure commendation he must be tactful in the setting forth of his act. "It was in the case of Sister Susannah Halsey--" he began again apologetically. A more eager look came into Smith's eyes; still a third phase of his character there was, the soul of his personal affections, and this began to merge now with his religious self. "Hath she prophesied? Hath any revelation been granted to her?" If Darling had not understood the prophetical vein, he did understand a certain vibration in this tone. "Ha!" thought he, "if the prophet ain't a bit soft on her himself I'm out." He had lowered his eyes, and now he said evasively, "It is our sister Elvira on whom the spirit of prophecy has fallen; you will have heard how she gave praise concerning you before the Saints upon the road and was moved to dance before the Lord." Smith saw through the evasion, but by shrewd reading of the sanctimonious face, saw also the inward suspicion as clearly as if Darling had spoken it. His tone and manner betrayed him no more. "The head of our sister Elvira is not always set firmly on her shoulders," he remarked, "but I am glad if the Lord has given her grace." "I've been hoping that he'd give grace to our sister Susannah, for she's been writing a letter to say as how she was without faith and wanting to leave us." Smith answered him now only with a cool silence that puzzled his coarser understanding. "'Twas in our first days here, when a good many of the women were flighty, and Elvira Halsey, she was ill enough to have worked the patience out of any one as they work the milk out of butter, and Sister Susannah came with a letter. She gave it to me unsealed." "Was she without wax to seal it?" interrupted Smith in a casual tone. Darling could not know that the thought of such poverty wrung Smith's heart. "Waal, I dunno" (which was a lie). "Mebbe she had no wax--I didn't think of that, but anyhow she gave me the letter. 'Twas too late for the mail; 'twas too heavy for one stamp. An' I didn't like to tell her, poor thing, that we'd mighty little to spend on stamps. So after she'd gone I just had a look to see who it was to." "The address would be on the outside?" Smith rose, hat in hand, as if to depart, but fixed his eyes on the candle till Darling should have done. "The name gave me very little hint as to whether the matter was worth the two stamps, so I just had a glance inside. Thought it might be but a line asking money of her friends, which, under the sad circumstances, of course I knew you'd rather the Church would supply." This drew the first spark of the approval he was expecting. "Certainly, certainly, the widows and the orphans of those who have perished for the truth must ever be our most tender care." "Exactly so, prophet; I knew that would be your opinion; so when I saw that our sister had felt drove to asking for money from some fellow--I guess there must have been some sweethearting between him and her before she married Halsey. She said in this letter that she'd go to him if he'd send her cash. She said as how she thought the religion of the Latter-Day Saints was a lie; but of course I could see it was not her right judgment, that she was awful lonesome." "It was taking a great liberty, Mr. Darling." Smith tapped his stick upon the floor. He was far more angry than he showed, for policy had laid a soft hand of reminder on his shoulder. "Our sister, Mrs. Halsey, is not--" he coughed slightly, and sought by prophetical phrases to explain that Susannah was not upon the level of Darling and his kind--"is not, as it would be said in the Scriptures, among those who deck themselves with crisping pins or are busybodies, but she is as that lady to whom John wrote (and the letter is preserved unto the edification of the Church unto this day); for it was revealed unto me in the beginning that she was the elect sister, and to sit as one who judges--as one who judges Israel." He was just going to add in the flow of his phrases "upon twelve thrones," but the words died because even he perceived the lack of sense. Darling grew testy. "Waal, I dunno, but it seems to me that if she'd gone off by now to be Mrs. Ephraim Croom somewheres in the East there wouldn't be much more elect sister about her." "The gentleman whose name you have just been mentioning, Mr. Darling, is the lady's uncle. I was reared alongside them, and I know." He knew that he fibbed between uncle and cousin, but the slip was so slight and the end so worthy--to silence Darling. "'Twas no uncle that she wrote that 'ere letter to," said Darling hotly. He stuck out his legs and leant back in his chair, the picture of offence. "You are mistaken concerning the meaning of the letter, Brother Darling, and it appears to me that in casting your eyes upon it you have gone beyond what is written concerning the duty of an elder; but as to your duty in destroying it--considering that our sister asked for money, which it is our duty and privilege to supply--But I promised Emmar to be back soon. I will consult the Lord, Brother Darling, and have a word with you in the morning." Smith tramped with dignity over the long wooden floor of the darkened shed and let himself out with decisive clatter of the latch. To his right lay the wooden town with twinkling lights, to his left the black prairie, and above the crystal vast a moonless night, so clear that the upward glance almost saw the perspective between nearer and farther stars innumerable. This man was at all times possessed with the sense of otherness, sense of a presence around and above. He was no sooner beneath the stars than he hung his head as if some one saw him. With shame and pain written in the attitude of his hulking figure, he skulked out into the black fields. Later that night, a lad, not of the Mormon brotherhood, making his way home in the dark to the town of Quincy, a little afraid of the dark, as lads are apt to be, was terrified by hearing a voice in the darkness, by dimly descrying a man's figure prostrate upon the ground. The lad shrank back to a recess of the snake fence. There, trembling, he listened. The voice in the hoarse whisper of intensity repeated, "Give me--this woman--give--give." The breathing, like command rather than prayer, set the words grating on the air again and again. "This woman--this woman--give! give! give!" The cause of the lad's terror was a strange conviction that the writhing creature on the earth was certainly conversing with something not of earth, whether God, or angel, or devil he did not ask. He was encompassed by the dreadful belief that the other saw and heard what he could not. The prostrate man clenched his fists and struck the black ground on which he lay. There was an intense silence, and then again the grating breath of a hoarse throat that lay among the grass blades babbled forth a multitude of confessions and fiercely-worded supplications which the little lad could neither understand nor remember. There was a sudden change of attitude and voice. The lad saw that the man on the grass sat up, and as if he had received an answer, spoke in reply, not now in wailing supplication, but in quick whispered argument. The lad cowered with a fresh thrill of ghostly terror which burned the mad words into his memory. "The loss would be to thee of the fairest of thine handmaids, and to her of her own soul, and to me--" but here the words of irritable contention failed in deep choking sobs. Then, to the lad's perfect dismay, the black figure bounded to its feet and the arms were flung about in the darkness as if wrestling with an unseen enemy. Now, being desperate, the lad darted forth from his nook; passing in tip-toe rush at the back of this struggling figure, he sped home in his gust of fear, and, with the fantastic secrecy of youth, did not tell what he had heard and seen till years had come and gone. CHAPTER XVII. The May morning was wreathing itself with opening flowers to meet the first hour of sunlight when Susannah was startled by hearing that the prophet inquired for her. There was in the house where she lived an empty chamber, unfurnished because of poverty; it was in this that the prophet, who demanded a private audience, awaited her. So vexed was she at the public advertisement which he had made of her, that she forgot the bereavement she had suffered since she last saw him; but when she looked up she saw that Smith's face wore signs of emotion that he was not trying to conceal. At first he made an attempt at some unctuous form of address, an effort at formality, a mechanical tribute to habit. Failing to finish his phrase, he stood before her, not as the lauded leader, not as the interesting martyr, but claiming recognition merely as a man, a large, coarse man feeling his own coarseness in her presence, a sinful man feeling his own sinfulness, but at the same time a man with a warm heart, which was now so beating with emotions of shame and pity and glad recognition that at first he could not speak, could not raise his eyes to hers until the warmth of his feeling rid him of self-consciousness. Susannah had not expected to awake this emotion. She desired nothing less than condolence; and yet she was touched by seeing his huge strength broken down for the moment by her appearing. When he spoke his voice was hoarse. "I--I told him--it was my earnest command to him not to go where there was danger." Halsey's name was not spoken, but all through that interview Smith appeared to be haunted by his presence. "He was the best man amongst us," he said. "My husband is gone." Susannah hoped by the reticence of her tone to ward off further excess of sympathy. "I am no longer bound to your Church, Mr. Smith. I should not be honest if I did not tell you that I hold myself free." He faced her frankly, but with a glance of searching pain. "It must seem a rather poor trade I've chosen if there ain't no truth in it." "But I did not accuse you of not believing it, Mr. Smith." "Do you think I do?" She remembered the day that he had first shown her his peep-stone with simple, childlike importance. How young they had both been! The sunshine on the hill, the voice of the golden woodpecker, the scent of the fallen beech leaves, came back to her. A decade of terrible years had passed over them both, and he stood seeking her faith just as simply. "I have tried very hard to understand you, Mr. Smith, but I do not. I think you must believe most of what you claim for yourself, if not all. If you had made your story up for the love of power you wouldn't always be wanting the people to get a better education; you would, as they say of the Roman Catholic priests, want to keep the people ignorant." "Go on," he said. She found that he was looking at her with intense sadness, but there was not a shadow of evasion in the eager look that met her steadily. She went on, looking gravely into his face. "I do not believe that your story was false, Mr. Smith, but it seems to me that you must suspect now that your visions and the gold plates were hallucination, not reality." She paused, eager question in tone and look, but the question was of the head, not of the heart. He knew that; he knew that it did not matter greatly to this thoughtful and beautiful woman whether he had sunk to the deepest degradation or not. Suddenly he answered her, but not as one who stood at her judgment bar. "Where is your heart? Didn't you see how that man Angel--angel of purity if ever one walked in human form--kissed every day the ground you walked upon? And you did not love him. The child--you thought you cared for the child: I tell you if I had had a child like that, with eyes like the stars and a little mind so untainted, I had laid myself down on his grave and died there. There's Emmar and me, we'd be in more trouble if you lost one of your pretty fingers than you would have been in if they had taken and killed us over there in Missouri." He added, "If you were another woman, and had not the power to do more than just have a little shallow caring for one and another, where would be your sin?" Something that she had dimly suspected of herself flashed into apparent truth. Ephraim, too, had perhaps intended to tell her this when he had said that love, not knowledge, was needed. She had not loved Halsey and his child as she might have loved. Susannah had always recognised a certain bigness in Smith's character because of the power he had of giving himself to man, woman, and child; now she felt her own inferiority. Was she to stand babbling to him about hallucinations and gold plates? The man in him had flashed out at her, and because she was not without the heart whose whereabouts he had demanded, the flash awakened an answering fire. Her cheeks flushed, not with self-consciousness, but with the slow gathering of heart-stricken tears. "And you," she said slowly, "you have poured out blood and soul for us all freely, but why?" The imperious need of truth awoke again. "Why have you let yourself be beaten and shot at and imprisoned and horribly threatened, to lead us all to this new Zion, wherever it may be?" She repeated the question. "If it was ambition, why did you hold to it when there did not seem to be the slightest chance that your sect could survive, or that you would escape death?" She was asking with more heart in her tone now that she had been made to realise what she had of respect and friendship for this man. "I hain't got the courage most people think I have," he replied sadly; "I am scared enough; I am scared sometimes of the very water I go into to baptize in, let alone men that want to murder me; but I am more afraid to go against my revelations, for I know if I went against them there would be nothing for me but the pit and eternal fire. I don't say that it would be the same for any of you. I used to preach that it would, but in prison, when I thought of my folks standing up to be killed, I thought perhaps I had gone beyond what was told me in preaching that way; but as for me, I've seen and I've heard." He did not turn or take restless steps upon the floor. It would have been a relief to her if he had moved; but he remained just where he first stood, strong enough to have this colloquy over without restlessness. "I am no saint," he said, "as you know very well, and there's a lot of things I've done, thinking that my revelations told me, which I don't know whether they told me or not, for in prison I saw that the things were bad things, like that mess of the bank, and running away as I did. I guess I could not have been living right, and the devil gulled me. But that hain't got nothing to do with the times I know that the Lord spoke. You don't believe it was the Lord at all. Well, then, who was it? For it's the same as has told me not to do the lots of wicked things I might have done and didn't. As to them plates, I told you before I didn't have them as much in my hands as I said I did. I got wrong a bit there too, maybe, but it isn't easy to keep quite straight between the thing you see and the words you say it in, when you are trying to talk to people about what they don't understand. It isn't easy to do just only what is perfectly right about anything at any time, at least, if it is to you, it isn't to me; but I often thought I was born worse than most people." "The men who were your witnesses as to the reality of the plates are apostate," she said gently. "They are apostate," he said gloomily, "and why? Because I would not let them live upon the Lord's tithes without labouring as we all laboured." He spoke again after a moment. "The Gentiles have spread abroad a story about one Solomon Spalding, who they say wrote the Book of Mormon, which Rigdon stole, but you know--you who have been with us from the beginning--that neither I nor your husband nor any one of us saw Rigdon until we came to Kirtland, and if his word is to be believed he never saw this Spalding or his book." She made an impatient movement of her head. "I know," she said, "that there is no truth in that story." She moved a little away from him; she was becoming oppressed by his still earnestness. "Isn't it any proof to you that I hadn't the wits nor the education to make the book?" His words were wistful. She sat down on the sill of the open window, the only seat in the room, and looked out on the moist earth. "I guess you want to get rid of me," he said, "but I can't go till I know how it is with you, for I've been wrestling in prayer this night concerning you." Then after a minute he said, "Our brother gave you the money that he found on the person of your husband's murderer?" "I paid it into the treasury." "But if you don't believe, maybe you are thinking of going east?" "Do you think I could use the price of my husband's blood for that? It is not for me to know whether the avengers of blood are right or wrong in a land where there is no law, but the money belonged to your Church." He looked at her as one who has made a study of a certain class of objects looks at a fine specimen, as a jeweller looks at a gem of the first water. This man, with the genius for priesthood, was a connoisseur in souls. "Emmar wouldn't have thought it no harm to keep the money the Danites gave her," and he added more reflectively, "nor would I." There was admiration in his tones. He came a step nearer now. "If you went east who have you to go to? Your uncle, he's dead." Susannah started. "How do you know?" His manner was pitying. "I saw it last night in the way I see things, in my visions, but Emmar she heard from some of the Saints that came from Palmyra that your uncle was sick unto death, and last night the Lord told me he was dead." She rose up suddenly. She had known too many instances of this man's curious knowledge of distant events to think of doubting. Her first thought was that if Ephraim was in this trouble she must go to him at once. "Your aunt will be awful jealous of your cousin now she's only got him." Then under Smith's pitying glance Susannah shrank from the first impulse to go. She felt that there was something within her that merited his pity. She could not rush to Ephraim without invitation, because it was not for his sake but for her own she wanted to go. She believed that Smith knew it. She felt thankful, as he had dared to accuse her of not loving her husband, that he had the kindness not to accuse her of this. A certain awe of Smith came over her; he could be violent with those who were violent, coarse and jocular with his public who could be worked upon thus, but to her he spoke delicately, and he had shown her at times before this that he knew her better than she knew herself. "Sister Susannah," said Smith humbly, "it's my fault that you've become the brainy woman that you are, for I encouraged you at book learning (knowing as how when you found your heart 'twould shine with the more lustre), but if you were to go and live along side of a man as is a bookworm you'd lose your chance of this life (let alone your soul's salvation by the apostasy which you think lightly of now). Anyhow I'd wait if I was you till his mother asks you, for she'd be in an awful taking if you and he were talk, talk, talking of what she didn't understand. And he is her only son, and she is a widow." With this last phrase, which had a good and Scriptural sound, Smith had done. Susannah gave him her hand in farewell, and listened gently while again he told her, as on the night of his flight from Kirtland, that his friendship and the friendship of his Church were always at her service. The prophet walked down the street. A crowd of the Saints and a group of elders were waiting for him with impatience. Darling eyed his coming with looks gloomy and furtive, but the prophet was no longer, as on the previous night, wrathful and pompous. He spoke aside to Darling. "I thought it right to tell our sister Susannah Halsey that her Gentile home had suffered bereavement. The uncle who has been as a father unto her is dead. I have been greatly exercised in grief for her," continued Smith, briefly and truly; and then he added, also with truth, but with subtle suggestion, "I cannot think that further dealing with that household could be of advantage to her, but having laid the matter before the Lord, I was made aware that we must seek the good of all our sisters not with regard to outward appearance or inclination of the eyes; therefore, Brother Darling, let your motive be lowly, not having respect unto persons," and he added with the simplicity of a child, "as mine is." Susannah was left with the bad picture in her mind which Smith had sketched there. She saw herself cold to her husband, lacking in passionate motherliness to his child, eager for the society of another man not out of love but intellectual vanity, and cavilling also at all religion because faith had no good soil to rest in. She sat long on the window-sill of the empty room, looking at an uncultivated patch of ground that even in May had no beauty save for here and there the stirring of a weed in the damp scented earth. She was stunned to see her life limned in such lines, and the truth in the drawing made it at first seem wholly true. But Fate had another messenger that morning more potent than the prophet. A girl came by on the road, stopped, looked at her window, and by some impulse such as moved the buds and birds, tripped nearer in the sunshine and offered a flower. It was a sprig of quince blossom, and the girl stood laughing on the threshold of life just as Susannah had stood when Ephraim first showed her the flower of the quince. The false lines in the picture drawn by Smith faded at the touch of the pink winged flowers. Her heart sprang into the truth. The girl looked up to see the face of the schoolmistress flushed and shining with sudden tears. "My dear," said Susannah gently, "when I was your age flowers were given to me, but I did not love them half enough." The maiden tripped away, resolving at heart to heed the admonition, although she understood it very vaguely. Susannah knelt down upon the floor behind the sill, pressing both hands upon her breast lest she should cry aloud. "No! No! No!" she whispered, "I loved Ephraim, and it was because I left him that my heart closed up--because in insufferable pride and impatience I left him. Oh, my love, now I know that you loved me too." She rocked herself in a passionate desire for Ephraim's presence. The scene in the cold autumn wood at Fayette came back to her eyes and ears. She felt the very touch of his hand when he went. "Fool! fool!" she said, "foolish and wicked. If I Had not been proud, if I had not thought myself better than you and yours, I should have understood." For some unexplained reason her mind reverted now to Halsey and the child, and she wept for them as she had never wept before. After these tears she stood up and stretched out her arms as if embracing a new life. Alas! around her were only the ugly walls of the poor unfurnished room. Susannah, rousing herself from the warm scenes of quickened memory, felt the contrast. The hope of Ephraim's reply to her letter came to her smiling each morning, and, as the days passed, retired from her heart with a sigh each night. When six weeks had gone and no reply came Susannah wrote again. This time she addressed the letter to the care of Mr. Horace Bushnell in Hartford, thinking that perhaps by some extraordinary chance Ephraim's whereabouts might not be known in Manchester. This letter was, unlike all those that had preceded it, more brief, more reserved, and more gentle. It expressed interest only in his affairs, telling little of her own except the fact that she desired to return. Autumn came, and Susannah's faith in man was tested to the utmost by the dreariness of daily disappointment. If Ephraim were dead surely his mother or his friend would return her letters. If Ephraim were not dead what could be the explanation of this silence? Many vicissitudes of life occurred to her as possibly producing a change in him, and only one explanation of his silence was possible--that he was changed. That was a terrible belief to face. Her faith took the bit in its teeth and refused to be guided by intelligence. The whole strength of her volition abetted the revolt of faith. Anything, everything, might be true rather than that the essentials of character which went to make up Ephraim's personality should be blurred or decomposed. Susannah wrote again to Ephraim, to his mother and to Mr. Bushnell--three separate letters. She worked with the more zeal at her self-appointed task. So cheerful and energetic was she that she appeared to her pupils and acquaintance as a radiant being, and received the most genuine honour and affection from the Mormon settlement in Quincy. CHAPTER XVIII. With the jubilant Saints at Quincy the prophet could not remain long. He journeyed up the banks of the Mississippi. Here and there communities of his people welcomed him with touching joy; their numbers and their faithfulness must have raised his heart. He came at last to a poor, sickly locality, around which the great river took a majestic sweep, and here the prophet saw what no one else had seen--a site of great beauty and advantage. The inhabitants were dying of malarial fever. Smith bought their lands at a low price and drained them. Thus arose the beautiful city of Nauvoo. In the Illinois State Legislature two parties were nearly equal in strength, and both coveted the Mormon vote. When Smith applied for the city charter, for charters also for a university and a force of militia to be called "The Nauvoo Legion," they were granted, and worded to his will. White limestone, found in great abundance near the surface of the earth, served as material for the public buildings and the better houses. Wooden houses, and even log huts, were washed with white lime. On three sides of the town the air of the beautiful river blew fresh and cool from its rippling tide; the surrounding land was fertile. Fortune certainly smiled upon the sect that had borne itself so sturdily under persecution. The prophet's laws had much to do with the prosperity; neither strong drink nor tobacco were admitted within the city limit; cleanliness and thrift were enforced. The Saints in settlement in the town of Quincy and other places remained while they could obtain lucrative employment and thus transmit the larger tithes for the building up of their future home; but from the poorer settlements artisans and farmers flocked to Nauvoo. Thither also the missionaries scattered in the eastern States, in England, and in further Europe sent the bands of converts who had been kept waiting till a city of refuge was founded. It was not long, not many months, before fifteen thousand people were hurrying up and down the broad streets of the new city. During the rise of Nauvoo, Emma Smith was living at Quincy in a small house with her three children. She was Susannah's best neighbour. The prophet's enormous activity was fully occupied with the new city and the care of the scattered Church, so that he could not visit his wife often. Each time he came he sent for Susannah to listen with Emma to the triumphant accounts that he gave of his present successes. He was all aglow with the resurrection of his Church, tender towards its renewed enthusiasm for himself, compassionate more than ever for the pains it had endured; fixed in purpose to establish his suffering and loyal people in such a manner as might reward them for all that they had undergone. His spirit of revenge against the Gentiles, and especially against the perverts from his own sect who had sought to trample it down, was also increased; the prayers of the Hebrew Psalmist against the enemies of Israel were constantly upon his lips. More than once when at Quincy he preached to the little flock there with great effect from the blessings and cursings conditionally delivered to Israel in the Book of Deuteronomy, arguing that evils of a very material kind were to befall apostates, and blessings of a like kind were to be given to the faithful in the new city. "It is not true," Susannah said to him defiantly. "There is no righteousness in desiring the downfall of your enemies, and earthly wealth can never have any fixed connection with spiritual blessing." "Do I understand you, my sister, to say that the prophet Moses did not teach a true religion?" As he spoke he laid his hand upon a huge copy of the Bible, bound in velvet and gold, which lay as the only ornament upon Emma's centre table. In these days Susannah began to have some fear of the word "apostate." Contrary to the freedom which had existed in the Kirtland community, the present Church, with its dogmas cast into iron moulds from the furnace of persecution, had begun to authorise a sentiment against perverts which differed not only in degree, but in kind, from the purely spiritual anathemas which had formerly fallen upon them. Personally she had no fear. The prophet knew of her unbelief, and his conduct was increasingly kind and deferential, but for others she disliked exceedingly the new symptoms of tyranny. Yet it was but natural, she admitted; men who had offered their own lives in sacrifice for a creed were likely to think it of more worth to the soul of another than his liberty. The sin, she thought, lay chiefly with the persecutors. Sometimes during these visits Smith came and sat beside her in her own small room and talked to her about his plans, about new revelations which had come to him, about the future of the Church, just as if he were trying to persuade himself that she at last believed in the solemn importance of these things. He said to her that her judgment would always weigh greatly with him, that he was reserving a portion for her in the new city such as would have belonged to her husband and child if they had lived. He spoke of his pleasure in seeing the companionship between herself and Emma. He spoke also of Emma's worthiness, and of her devotion to himself. His words about Emma were kind, but it was not thus that he had spoken of her in the first years. Susannah perceived a change analogous to that which she could not deny had taken place in Emma herself. In the beginning Emma had been slim, with a spiritual look in her eyes, giving herself to absorbed pondering over all Smith's words and ways. Now she was stout, and was given much to the practical care of her children, and, devoted as she was to her husband, she assumed often a tone of remonstrance, setting aside many of Smith's vagaries as unworthy of attention. She thought to please him and his Church by dressing well and appearing to be a person of some figure and consequence, but in private she grumbled at his personal extravagance. At both these changes Susannah smiled, but to her heart, ever weighing the chances in favour of Ephraim's constancy, they seemed an ill omen. It was because she was absorbed in the personal application of all things to her own secret case that she paid less attention to the prophet's remarks. Once, passing through the street, when she saw him standing with Darling at the door of the tithing office, through which the mail for the Mormon settlement still went and came, she observed the two men were noticing and speaking of her; she received a disagreeable impression from their manner. She supposed that she had found a complete explanation of this sinister parley when, the next time Smith came, he brought with him an elderly and foolish man, a new convert who had brought great wealth to the new city, whom he proposed as a suitor for Elvira's hand. Susannah was very angry. Elvira had continued for many months in the lassitude that malarial fever leaves behind it. Susannah had need to support her, as well as herself, by the small fees which her day-scholars could afford. She had had the satisfaction of seeing Elvira restored in a great degree to health, but so capricious and fantastic were the bright little lady's words and actions that it was impossible to say whether or not she had slipped across the wavering line that separates the sane from the insane. Susannah stood now in her small sitting-room fiercely facing Smith and his new satellite. She still adhered to the plain Quaker-like garb that her husband had liked, and the muslin kerchief crossed upon her breast was a quaint pearl-like frame to the beauty of feature which had slowly but surely, in spite of adverse circumstance, come to its prime. Smith's stalwart figure and the decrepit form of his friend were both clad in sleek broadcloth. They wore the high white collar and stock of the period. In Smith's light hair there was not a gray thread, nor were there many wrinkles in his smooth forceful face. The old man was gray and wrinkled; he cringed and leered as Susannah rated them for the proposition they had made. But the answer to this proposition did not lie in her hands; before she could compel Smith to withdraw it, or know if his mind was tending towards that obedience, Elvira, curious to see the strangers, entered. Elvira raised a coquettish finger and told Smith that he was a very naughty man. This was a new freak in her conduct toward the prophet. Light and frivolous as she had become, the title of prophetess, coveted among Mormon women, had been conferred upon her because some strange power of divination governed her freaks. "A very naughty man." With her delicate prettiness, decked in what gewgaws she could afford, Elvira stood shaking her forefinger. "You don't know why? Oh, fie! you know very well, naughty, naughty creature." Smith had the air of some unwieldy animal trying to adapt itself to the unexpected gambols of a light one. The first supposition was that Elvira had in some way learnt the object of his mission, so he began to declare it with a reproachful look at Susannah. "Our sister Halsey," he said, "does not wish you to wear jewels and beautiful clothes, and yet it is said in the Scripture that the clothing of ladies should be even of wrought gold." "Naughty creature," she cried, "don't quote the Scriptures to me. I am not the lady you are thinking about. I am not the lady that you come here to see." So intent they all were upon her and her affairs that this statement was somewhat puzzling. The only sign that Smith gave that he gathered any sense out of the vivacious nonsense she was pleased to talk was that he precipitated his explanation. The brother by his side was very rich; it had been foretold him in a vision of the night that when he had professed the Mormon faith a pretty wife would be his reward. Smith had had it borne in upon his mind that Elvira was the lady designed by the vision. "For," said he unctuously; "the Holy Scripture saith that the solitary shall be set in families." Elvira laughed. "How very amusing," she cried. "And into what family shall our sister Susannah be set?" Smith frowned. "Our sister Susannah," he said, "is not solitary, but is surrounded by her spiritual children, to whom she imparts her own learning and goodness, to the great benefit of the Church; and I cannot but think, Sister Elvira"--the severity in his voice was growing--"that you are a great care to her, for she toils hard to give you even such poor raiment as you are now wearing, not wishing to accept of the bounty of the Church, while she would be an example of industry to others." The hard truth of this statement, combined with the commanding voice and manner he now assumed, controlled Elvira. She stood for some minutes meekly contemplating her senile and smirking suitor. Susannah protested and warned her, but in caprice, as sudden as it was unexpected, Elvira decided to comply with the prophet's request without further persuasion or command. When left alone with Susannah she only shrugged her shoulders and said, "I saw that I should lose my soul if I didn't; the prophet was so determined. Why should we bicker and consider, and why should I fly round and round, like a bird round the green eyes of a cat, or try to escape half a dozen times like a mouse when it is once caught, when I know from the beginning that Joe Smith will curse me if I don't do his will?" "You are quite mistaken. He was not determined; he told me that he only wished to lay the matter before you and let you decide for yourself." Elvira let her white eyelids droop until but a narrow slit of the dark eye was visible. "La! child," she said. "And you cannot seriously think that Smith's curse, even if he were barbarous enough to denounce you, could make the slightest difference to your soul's salvation. You often talk that way, but you cannot seriously think it, Elvira." But here Susannah struck against a vein of darkness in her companion's mind which it seemed to her had lain there like a black incomprehensible streak since the awful day of anguish and massacre at Haun's Mill. "Don't speak of it," cried Elvira with a shudder. "Don't you know that Joe Smith is our prophet, and that he holds the keys of life and death? Didn't Angel Halsey die to teach us that? Weren't we baptized into it by being dipped in blood?" She sat shuddering in the dusk and repeating at intervals "dipped in blood," "dipped in blood." Whether Elvira was mad or not, Susannah had no power to stop this nefarious marriage. The prophet had departed hastily out of reach of her indignant appeals, and there was no one whose interference she could seek. In vain she besought Elvira, using both argument and passionate entreaty. With precipitate waywardness the strange girl was married by Elder Darling, in the shed of the tithing house. No letter came from Ephraim Croom or from his friends. After Elvira's departure Susannah began to save out of her little income, trying to put by enough dollars not only for the eastern journey, but to give her respectable support afterwards until she could obtain employment. She had little heart for the object of her saving; she might, she knew, be going to ignominy and starvation, for with the stigma of Mormonism upon her, she felt that it was unlikely that she would be received with credit in any town where she was friendless and unknown. Although the community prospered greatly, Smith did not again interfere to increase Susannah's school fees. Emma began to talk largely of the splendour of Nauvoo, reading from her husband's letters of the Nauvoo House, a huge hotel, which was being rapidly and grandly built for the perpetual occupation of himself and family and the entertainment of all such as the Church of the Saints should delight to honour. Susannah found it hard to understand why Emma was not taken to Nauvoo even before the great house was built for her reception. It was indeed commonly reported among the Gentiles at this time that the prophet had secretly espoused other wives; but a malignant report of this nature, together with accusations of drunkenness and rank dishonesty, had persistently followed the sect from its beginning, and, as far as Susannah knew, were now, as before, totally untrue. This special report, however, reached Emma in an hour of depression, and she came to Susannah for sympathy, shaken with grief and indignation. "What does it mean that they always say that of him when the one thing that he's done has been to excommunicate any of the brethren that taught any such thing? And there's just been an awful row on in the Council of Nauvoo against Sydney Rigdon and some pamphlet he's written on a doctrine he calls 'Spiritual Wives,' and Joseph has risen up and cast him out, even though he was his best friend." The reason of the calumny seemed to Susannah clear enough; it was a natural one for low-minded politicians who hated Smith to formulate, and the religious world outside thought they were doing God service by believing any ill of a blasphemer; but this charge was an old one, and she probed further to-day for the real cause of Emma's excitement. She was first given a letter in which Smith told of Rigdon's excommunication. "Rigdon's doctrine," wrote Smith, "is a vile one because it is held by the whole sect of Perfectionists which are now scattered through the Churches of the eastern States, and is a proof that the glory of the Lord is departed from them, for they say that a man may be married to one wife in an earthly manner, and she who is to be his in a spiritual and eternal manner may be another woman, and this is vile; therefore I've cast out Sydney Rigdon and called him apostate. But it seems to me in this matter and in the perpetual slander of the Gentiles it may be that it is being shown to us, even as things were shown by outward signs at times to the ancient prophets, that there is somewhat concerning the existing form of marriage that it would be well to reconsider, for I perceive that the more my revelations cause a difference to be set between our people and the Gentiles, the more shall we be bound closely together, which unity is undoubtedly of the Lord." Susannah always found it difficult to gather much information from the prophet's vague and incoherent style. "Has he ever written anything else about this affair of Rigdon's?" she asked. Then it transpired that another letter had that day arrived, giving another and more graphic account of Rigdon's rebellion and overthrow, after which Joseph inconsistently wrote: "Yet with regard to the matter of his heresy it remains undoubtedly true for men who are called to some great and special work one woman may be needed as a bride upon earth and another woman may be called as a spiritual bride" (this word "bride" was crossed out, though left legible enough, and "guide" written above it) "to lead him into higher and heavenly places prepared of the Lord for this purpose." After perusing this passage carefully, and with inward laughter at its inconsistency, she gave the letter back, endeavouring to render some help. "Have you not observed that your husband's mind is very peculiar? When any idea is forcibly suggested to him, all his thoughts seem to eddy round it until he thinks that the whole world is to be revolutionised by it, and then when diverted to something else he forgets all about it like a child, and never thinks of it again perhaps for years." Emma, unable to comprehend the analysis, drew back offended. "Joseph has a great deal finer mind than any person I know." The last words were levelled with a nettled glance at Susannah. On Emma's behalf Susannah confidently hoped that the prophet would forget this theory, as he had apparently forgotten the many theories which had ere now proposed themselves to his excitable brain, and which he had found unworkable. His practical shrewdness acted as a critic on his visionary notions--never in thought, for he did not seem able to exercise the two phases of his mind at once, but always in practice--and Susannah could not conceive that a new order of marriage would appear feasible, even though it would certainly raise a new barrier around the fold, and in consequence draw its votaries closer together. Soon after this Emma was greatly comforted by a summons to Nauvoo. She could now enter in triumph upon the more glorious stage of her chequered career. For a few days Susannah worked on still with a sense of mission towards her pupils, but of necessity also, for her work meant daily bread. It produced little more than that. But at Nauvoo new schools in emulation of the State schools of other towns had been set up, and now a teacher with certificates of the latest style of education arrived in the Mormon settlement at Quincy, commissioned by the prophet to gather all the Mormon youth there into a new school under the direction of the Church. Susannah's mission and her means of livelihood were alike gone. The change was made. It was not until Susannah had passed the first desolate day of her dethronement that Darling came to her, sent with profuse apologies from the prophet and the explanation that the chief motive of the change had been to relieve her from labour now that the Church was in a position to offer her adequate support. The message was accompanied by many compliments upon her work and her fidelity, and a document officially signed, in which it was set forth that the part and lot which would have pertained to Halsey in the Holy City was considered as hers; rooms and entertainment at the Nauvoo House were offered. It was handsomely done. Smith in his poverty had been no niggard, and of his wealth he was lavish. The documents explained what rooms, size and position given, should be hers, what furniture at her disposal, what ailment, what allowance from the Treasury for clothing and charity. The scale was magnificent. Darling was also commissioned to offer her a ticket on one of the river boats to Nauvoo, and his own escort. He urged her instant acceptance. Darling had been promoted from his post at Quincy to that of postmaster at Nauvoo, and he could not delay his journey. Susannah sat long into the night and counted her little hoard, and figured to herself what the long-eastward journey, then a matter of great expense, would cost. Since Elvira left her she had with all her efforts saved hardly fifty dollars. No course lay open to her but to go first to Nauvoo, and there compound with Smith for a sum of money to be given in return for the relinquishment of all further claim upon the Church. _Book III._ CHAPTER I. In a suite in the pretentious Nauvoo House Susannah found herself established. She stood at her windows and looked east and west upon the fair white city, and more immediately upon the broad public square in which well-dressed people and handsome equipages were constantly seen. In this square a man called Bennet drilled the Nauvoo Legion in the cool of the evenings. This man had served in the regular army and had a native genius for soldiery. Smith, alive always to the educational importance of shows, now provided money lavishly for uniforms, horses, and accoutrements, and the Nauvoo Legion formed a much grander spectacle than any body of State militia. Twice a day under Susannah's windows Smith's carriage drew up, a pair of fine gray horses carrying the prophet to and fro upon the affairs of Church and State. When he took Emma with him Susannah observed that she was always richly attired, and the other members of the Mormon hierarchy resident in Nauvoo, "bishops," "elders," "apostles," "prophets," passed constantly in and out of the house, positively shining in broadcloth and silken hats, their wives and daughters also in brilliant array. Externally the success appeared to be complete, and beyond even the visionary's most glorious dreams. In the whole of the city no one was poor, no one ignorant of such knowledge as school-books could afford, no one drunken. Every one was uplifted and animated beyond their ordinary capacity for effort and enjoyment by this material fulfilment of prophecy and the more glorious future hope which it involved. Susannah was not well rested after her journey when Emma descended upon her with lavish gifts of silks and fine feathers. Emma, grown patronising with prosperity, always plain and maternal, displayed her gifts and argued for their acceptance with broad satisfaction. "Joseph says now that the Lord has given us freedom as touching wealth and plenty, it looks real mean, when your husband gave all he had to the Church in her tribulation, for you to be wearing plain clothes when you're riding out with us. What will the folks say? Joseph says it looks to him as if you were real offended at being left so long up to Quincy when he was only waiting to get your rooms finished." Carried away, as was only natural, by her husband's doctrine that the era of indulgence was ordained and not to be rejected, there was temporary deterioration in the fibre of Emma's character. Susannah would gladly have walked out and seen the beauty of the city and its surroundings alone, but she did not think it kind or polite to resist the good-natured importunity of her friends. She was invited to drive with Smith to a grand review of the Nauvoo Legion which was to take place outside the town; then, finding that Emma and the children were to occupy another carriage, she made objection. It ended in Susannah being driven alone in a very fine carriage. Smith, resplendent in uniform and seated upon a very fine charger, rode in his capacity of Commander-in-Chief. Several other men whom she had known first in homespun, and latterly in cloth, were also riding in bedizened uniforms. The scene was very perplexing to Susannah. Elvira, with great display of dress and equipage, was not far from her, and waved her hand with patronising encouragement. The coach in which were Emma and her children presented also a very smart appearance. All the town drove to the scene of the review in what splendour they could afford. Susannah was greatly occupied in looking from face to face, striving, to recognise some of her husband's friends of earlier days. She fully expected to see Smith or some of his friends fall from their saddles, as they could be little accustomed to manoeuvring such light-footed steeds, but she was forced to admit that Smith rode well and his officers kept their seats. She had so much to observe, so much to think about, she hardly noticed that Smith rode constantly by her carriage, pointing out the beauties of the road. When they stopped at the place of parade, many of the gentlemen in uniform approached her, and as this was her first appearance in public, Smith performed the introductions. Among them was the Rev. General John Bennet, a man who had "knave" written on his countenance, but who appeared to have duped Smith, for, as Lieutenant-General of the forces, he was actually in command. Her old friend the Danite also came, older than when she had seen him last by the hardships of an arduous missionary journey. He passed now by the name of "Apostle Heber." Susannah was so glad to be able to inquire concerning his welfare, so curious to speak with him again and judge of his development, that her manner gained the appearance of animation. After some time Susannah perceived that she was, as it were, holding court. In their carriages the other women sat comparatively neglected. It was in vain that she tried to put a quick end to this curious and undesirable state of things. Smith continued to bring to her side all those whom he delighted to honour. And this was only one of several fêtes which took place in rapid succession, to all of which Susannah was by some persuasion taken. At each she found herself an object of public attention. She was told that this occurred because she was a stranger, or out of respect to her husband's memory, and she placed more trust at first in these statements than a less modest or more worldly-wise woman would have done. Soon her credulity ceased. She despised her own beauty because it was made a gazing stock. An article in the Nauvoo newspaper, officially inspired, spoke of her as a "Venus in appearance and an angel at heart." She was elsewhere publicly mentioned as the "Venus of Nauvoo." It was indeed a strange experience, a strange time and place for the social _début_ of this beautiful woman. Smith had calculated well when in her youth he had told her that her beauty would not diminish but increase until her prime was past, but she very modestly inferred that she might have passed, as heretofore, without much notice, if an agitation concerning her had not urged to admiration a band of men who were fast growing luxurious and pleasure-loving, and she knew that Smith was the author of that agitation. It appeared to Susannah more dignified to ignore than to upbraid. She secretly laughed, she secretly cried with vexation, but she desired to leave the place without betraying her recognition of the homage offered. She sought to discuss her plan for departure with Emma, but Emma's manner had changed to her. It was not jealousy so much as constraint that she showed, as if secretly persuaded into unusual reticence. Susannah then asked Smith for such a sum of money as he should consider to be a right acknowledgment of the property Halsey had given to the Church. At this Smith looked greatly aggrieved, and withdrew muttering that he would consider her request. The only sign of this consideration which she immediately received was a gift of showily-bound books, and a rich shawl which he had fetched from New York. Susannah's career as the queen of Nauvoo society came to a swift end, for she determinedly retired into seclusion. This was not because the men who paid court to her were all ignoble. Among the officers of the Church or of the Legion there were not few who were wholesome and friendly companions, or who, like her early Danite friend, the Apostle Heber, had frank modest eyes, incapable of any enthusiasms that were not religious. But in her long companionship with Angel Halsey Susannah had had her soul deep dyed in a delicate hue of Quaker sentiment. She could not admit for a moment that conscious display of personal charm was consonant with dignity. She again sought friendly intercourse with Emma. "There ain't no use in opposing the Lord," said Emma excitedly. "If the Lord, as Joseph says, has given you beauty and wants to set you to be a star, or a Venus; or whatever he calls it, in Nauvoo, I don't see that there's any good your talking of going away. I guess the Lord'll have his own way." Susannah remembered how before her marriage the bigness of the authority quoted had confused her as to the truth of the message. "Ah! Emma, Emma," she cried, taking the fat, comfortable hand in her own, "if in the first days I had offered a little more humility, a little more love, to those to whom I owed duty, I should never have believed what you told me about the 'Lord's way,' but I have learned by hard experience, and I do not believe you now, Emma." She spoke the name in quicker tone, as if recalling her companion to common sense. "Emma," she repeated the name with all the tenderness she could muster, "don't you know that it is better for me to go away--better for you, better for _us all_?" But Emma was obstinately evasive. She seemed almost like one possessed by a hardened spirit, not her own. On the afternoon of that same day she bustled cheerfully into Susannah's room asking the loan of what money she had to meet a temporary call. Susannah never had the slightest reason to suspect Emma's good faith and good nature. She gave her money without a thought. CHAPTER II. The parlour which Joseph Smith had provided for Susannah was large and high. On its Brussels carpet immense vases of flowers and peacock's feathers sprawled; stiff and gaudy furniture was ranged round the painted walls; stiff window curtains fell from stiff borders of tasteless upholstery. Susannah, long ignorant of anything but deal and rag carpets, knew hardly more than Smith how to criticise, and her taste was only above his in the fact that she did not admire. Smith came to reason with the rebellious woman. Susannah no sooner saw him than she knew that he had come braced to try the conclusion with her. He sat himself before her in silence. His waistcoat was white, his neck-cloth white, his collar starched and high; his thick light hair was carefully oiled according to the fashion of the day, and brushed with curling locks upon the sides of the brow. At this critical hour Susannah observed him more narrowly than ever before. His smooth-shaven face, in spite of all his prosperity, was not so stout now as she had seen it in more troublous years; the accentuated arch of the eyebrows was more distinct, the beak line of the nose cut more finely. She noted certain lines of thickness about the nape of the neck and the jaw which in former years had always spoken to her of the self-indulgence of which she now accused him; yet she could not see that they were more accentuated. She had been schooling her heart to remember that Smith had been her husband's friend; Angel Halsey had loved him, had daily prayed for his faults and failings, and thanked God for his every virtue and success. Through the medium of these memories now Susannah looked upon him with the clearness of insight which the more divine attitude of mind will always give, the insight which penetrates through the evil and is focussed only on the good. The prophet's breath came quickly, making his words a little thick. "Emmar tells me that you have some thoughts of wanting to leave us." "You know that very well, for I have told you so myself. I want you to give me money for my journey. If I can I will repay it, as you well know; if not, I will take it instead of all this finery you offer." He had folded a newspaper in his hand, and now he unfolded it. She was surprised to see that his hands trembled slightly as he did so, for she had seen him act in many a tragic scene with iron nerve. "'Tain't often that the Gentile newspapers have a word of justice to say about us," he observed. "This is a number of the St. Louis Atlas. It seems there's one man on it can speak the truth." He gave forth the name of the newspaper as if expecting her to be duly impressed by its importance, and she looked at the outspread sheet amazed. He went on, "There's an article here entitled, 'The City of Nauvoo. The Holy City. The City of Joseph.' I'd like to read it to you if you don't object, Sister Halsey." The pronunciation of the last title seemed to inflate him; his hands ceased to tremble. A flicker of amusement lighted the gravity of Susannah's mind. Joseph read, "'The city is laid out in streets of convenient width, along which are built good houses, and around every good-sized house are grounds and gardens. It is incorporated by charter, and contains the best institutions of the latest civilisation.'" He gave this the emphasis of pause. "Is that true. Sister Halsey, or is it not?" She smiled as upon a child. "Yes, Mr. Smith, it is true." "'Most conspicuous among the buildings of the Holy City is the temple built of white stone upon the hill-top. It is intended as a shrine in the western wilderness whereat all nations of the earth may worship, for on March 1, 1841, the prophet gave it as an ordinance that people of all sects and religions should live and worship in the City if they would, and that any person guilty of ridiculing or otherwise deprecating another in consequence of his religion should be imprisoned.' Is that true?" Smith inquired again. His questions came in the tone of a pompous refrain. "Except in the case of those who have joined you and gone back from your doctrine," she said, but not thinking of herself. He read on: "'Here, as elsewhere, Mr. Smith has attended first to the education of his people. The president of the Nauvoo University is Professor James Kelly, a graduate of Trinity College, Dublin, and a ripe scholar; the professor of English literature is Professor Orson Pratte, a man of pure mind and high order of ability, who without early advantages has had to educate himself amid great difficulties and has achieved learning. The professor of languages is Professor Orson Spencer, graduate of Union College, New York, and of the Baptist theological seminary of that city. No expense has been spared upon school buildings for the youth of both sexes, and the curriculum is good.' Is that true?" "Yes," she replied. He read on: "'The population is made up chiefly from the labouring classes of the United States and the manufacturing districts of England. They have been grossly misunderstood and shamefully libelled. They are at least quite as honest as the rest of us, in this part of the world or any other. Ardent spirits as a drink; are not in use among them; tobacco is a weed which they almost universally despise. There is not an oath to be heard in the city; everywhere the people are cheerful and polite; there is not a lounger in the streets. Industry is insisted upon, and with the hum of industry the voice of innocent merriment is everywhere heard. Now, as to their morality, if you should throw cold water upon melted iron, the scene would be terrific because the contrast would be so great; so it is with the Saints; if a small portion of wickedness happens among them, the contrast between the spirit of holiness, and the spirit of darkness is so great that it makes a great up-stir and excitement. In other communities the same amount of crime would hardly be noticed.'" Again he asked, "Sister Halsey, does this evidence of an impartial witness coincide with your observation?" "Of the people it is undoubtedly true," she said. There was a reservation in her mind concerning certain leaders in the Church, but she did not make it in words. He read on: "'With a shrewd head like that of the prophet to direct, with a spiritual power like his to say "do" and it is done, what wonder that this thrifty and virtuous people should have made Nauvoo that which its name denotes--the Beautiful City, the home of peace and joy.'" He laid down the newspaper upon the marble-topped table, his large hand outspread upon it. "My sister, why do you wish to leave this beautiful city? It is a place where each may have home and part and lot in its delights, but to you _all_ its wealth and power and beauty is offered. Did I not say unto you, when as a beautiful damsel you gave up home and kindred for the sake of the Church, that you should be as a queen among its elect women, riding as in a carriage drawn by white horses and receiving the elect from among the nations?" The recollection of the prophecy which he had delivered concerning her upon the desolate autumn road at Fayette brought with it another recollection--that of her parting with Ephraim the same morning--so vividly that her eyes filled with tears. Yet she marvelled too, with inquisitive recognition of the miracle, that the words of the visionary, then a beggar, should have been so nearly fulfilled. "It is quite true, Mr. Smith, and very marvellous that what you promised me should almost be literally fulfilled. We have come to it, as you also foretold, by a path most terrible, and now we arrive at the consummation. We live in a palace, and at its doors pilgrims from England and all parts of Europe are arriving every day, and the richest of gowns, the grandest of carriages, and the whitest of horses are truly at my disposal. But there is one discrepancy between your vision and the fact--I will not wear the silk robes, nor welcome the pilgrims with the assurance that they have here reached the City of God. I will not because I cannot. I refuse to accept from the hand of God such paltry things as money and display, or even the honest affluence of our people, as compensation for the fire and blood through which we have waded. If there be a God who is the shepherd of those who seek him, this is not the sort of table that he spreads, this is not the cup which he causes to run over"--she had begun lightly, but her voice became more earnest. "Mr. Smith, we have walked through the shadow of death together; if you would be exalted in the presence of your enemies, have done with your childish delight in such toys." Smith moved uneasily on his velvet-covered chair, and it, being of a rather cheap sort, creaked under his bulk. "What says it in the end of the Book of Job, Sister Halsey? and what compensation did the Lord give for the sore temptations with which he had allowed the devil to tempt his servant? As I read, it was fourteen thousand sheep and six thousand camels, and--" She gave him credit for knowing the passage by heart; she had the rudeness to interrupt. She rose and stood before him. All the long latent defiance which her heart had treasured against him found vent in her tone, "Very well, Mr. Smith, if that satisfied Job, it will not satisfy me." Smith, cast out of all his shrewd calculations as to what would win this woman, fell back upon the inner genius of that priestcraft which so often surpassed his conscious intelligence. "_What would satisfy you?_" It was a simple question, and he asked it with overwhelming force. "By the hand of trust and affection which your husband gave me; by the memory of the beautiful babe that he brought first to me for my blessing (and I laid my hand on its little warm head and blessed it); by these I claim the right to ask, Sister Halsey, what is it that in Nauvoo or in any other city would satisfy you?" She was humiliated in her own eyes. Alas! she had strong evidence that Ephraim's affection, on which she had staked all earthly hope of happiness, had in some way failed. Now under Smith's eye all courage to hold the unrealised ideal was lost; as the fixed stars twinkle, so her faith went out for the moment of his interrogation. Her head sank in a shame she could not confess. While she hesitated he was looking at her shrewdly. "You know not what. Shall I tell you? There is but one thing, and that is love--the love that works, for those who are in need. Work for the needy is love to God and man, my sister." He paused, looking at her with a glow of enthusiasm. Whatever he might be to others, this man, coarse in his outer nature, but liable always to eruptions of the sensitive inward soul of the visionary, was in this woman's presence often merely what she compelled him to be. If she had known that this was the secret of his power over her, the spell might have been less. "Is it not true, Sister Susannah?" he asked. She gave the admission mechanically. He went on, "I don't take it at all hard that you should feel that we are none of us up to you, but feel as you do that we are beneath you, for there isn't a lady in the place that's equal to you in delicate ways and sense and a mind to study books; but it seems to me that that's a reason why you should love us, Sister Halsey. There is work for you to do; we need your guiding hand. You say to me that I am content with horses and sumptuous living and fine raiment; and knowest thou not that there is upon my soul a great burden, even the burden of this great people, to go in and out before them and guide them aright? I have need of thy counsel, my sister; there's that which at this time is greatly agitating my own mind and the minds of our bishops and apostles, Sister Halsey, and it is of such nature that we cannot proclaim it openly until we know the mind of the Lord. On all other matters we have accepted the teaching of the Scriptures. For, behold, we have now the priesthood of Aaron in our midst, and the priesthood of Melchizedek, and the rites of the temple, save only the spilling of the blood of bulls and goats, which has been done away with by the Gospel. We have gone back to the first things, as is well known to you, Sister Susannah, and even here in the wilderness we have set up our theocracy, and for its civil law we have sought where alone such law can be found, in the command given unto the children of Israel before they desired a king, just as for all spiritual law we have accepted the commands given to the apostles in the new dispensation, taking them as they were, without whittling them away as a boy whittles a stick with a knife, as all those sects which will not hear our voice have done. Now, Sister Susannah, is this true?" He put his head a little on one side and looked at her with his eyes partially closed. "You need not take very long to explain that you worship the letter of the Scriptures, for I know it already, Mr. Smith." But he was in full tide, and went on, "When the Book says, 'Heal the sick,' we don't say that that means something else, but we set about and heal 'em." He slapped his knee with the palm of his hand. "When it says, 'Cast out devils,' we don't stare round like the other sects and say, 'There ain't no devils,' but we cast 'em out; and in the same way, when the Book says that the priesthood of Aaron and the priesthood after the order of Melchizedek shall be serving always in the church and in the temple, then we say, 'Amen, so shall it be'; and the same way with regard to tithing, for the Lord's tithes are recognised among us, and the first-fruits, and the Sabbath day, and all such ordinances, no picking and choosing as others." Then he explained to her again, as in Kirtland, that he was in doubt concerning the marriage laws of the State. He said that, having searched the Scriptures, and learned what he could from other books, he was fully convinced that it was the modern so-called "orthodox" Christian Church (in which little else but signs of deadness and lack of faith appeared) that alone condemned the ancient usage of the patriarchs, which in the Bible was nowhere condemned. He had read in a book that many of the Jews and most of the Asiatics had more than one wife at the time of the apostles, and yet they had not preached against this as an evil. "They did not preach against slavery," said Susannah. "They did not," he said, "and I would say parenthetically, my sister, that it may be that our views on that subject, coming from the northern States as you and I have done, have not been according to the mind of the Lord. I would have no man a slave because of misfortune, but if a man proved himself unfit to rule himself, I'm not sure about his being free." "Do you intend to revive slavery in our own race? Will your own people when they fail in business be sold, with their wives and children, as in the Old Testament?" "I can't see but that it would be a deal less mean to arrange it that way than to bring a race of free blacks from their own country and make every child they have a slave because he happens to be a nigger." She remarked that his mild blue eye lit up with the true flash of the indignation of contemplative justice. "There's one thing certain," continued he, "in my Church of the Latter-Day Saints no man shall be a slave to his brother because he happens to have a black skin, for, as the Scripture says, 'Can the Ethiopian change his skin?'" Surrounded as they were by the atmosphere of slavery, there was the resonance of true heroism, of true insight into the right, in his tone, but the reason he gave--could it be possible that he thought that the text he quoted was an authority for his instinctive justice? It was obvious to her that he was only a fool who walked by the light of sundry flashes of genius, but there was still the chance that the sum of idiocy and the genius might prove greater than the intelligence of common men. He went on, "But, anyhow, it isn't the institootion of slavery that's come up for me to decide just here and now. Since we have been blessed with peace and prosperity, the female converts that our missionaries have been making all over the world (whom they have kept back from coming to us, letting no unmarried female come whilst the fires of persecution were passing over us) have arrived in great numbers, and the question is, Sister Susannah, how are we to steady 'em?" What seemed so impossible to achieve in a pioneer State had in Nauvoo actually been achieved--the women were in excess of the men. He had, in sober truth, a social problem to solve, and the responsibility rested alone upon him. Brotherly love having been inculcated, the manners of the Saints were cheerful and familiar, more familiar, he said, than he desired; but after all that they had endured he was fain to lay upon them no greater burden than need be. He appealed to her, asking if on his first release from imprisonment he had not been strict in his injunctions. "But now," he said, "who am I that I should be able to take care of all the young women that the Lord is sending to us from all parts of the world? or am I to deny to them the privilege of coming to live among the Lord's people? Am I to say to them that unless they have learning and wisdom and are perfect they shall not come? I guess that if it had been required of me to be perfect before I came to seek salvation, I wouldn't have come at all. But it's just like this--here they are! and they are nothing but poor ignorant working girls from England and Ireland and all parts of Europe. And am I to make nunneries to put them into?" He confessed with some delicacy of language and words of bitter regret that there had been of late some cases in Nauvoo such as were common enough, alas! in Gentile society, but whose occurrence among the Saints had caused excitement. Joseph Smith paced Susannah's room; his harassment and distress on behalf of his people were either deeply felt or well feigned, and Susannah had no doubt that his feeling was true, that phase of him being for the time uppermost. When he came to sit down beside her again, it was to sketch the misery to men and women and children which existed in Gentile society from this evil, which he affirmed to run riot through the warp and woof of so-called orthodox communities. Her ignorance of the world was so great that she assumed this accusation to be of the same stuff as the anathemas he constantly cast against the integrity of the orthodox clergy. The point that she grasped was that he believed the thing that he said. She had at first assumed that should he propose to institute polygamy she would know then, once for all, that he was a villain; but now this test deserted her. He was meditating this step, and it seemed that his arguments, if the facts on which he based them were admitted, had some value. "There's that for one thing, Sister Susannah," Smith went on in a broken voice; "it has been a mean sort of thing to have to tell you, but it had to be said, and now there's another thing to be considered. Among the Gentiles who is it that has the most children? Is it your man that's high up in the ranks of society, who has money enough to give them a good education, to feed and clothe 'em? or is it your poor man, whose children run over one another like little pigs in a sty, and he caring nothing for them, and they have rickety bones and are half starved and grow up to be idle and steal? I have noticed that a good man is apt to have good children, and a clever man is apt to have clever children, and a worthless man is apt to have worthless children. Ain't that so? And what sort of children do we want the most of? Well, in this way we wouldn't let your worthless fellow have any wife at all until he had brought forth fruit meet for repentance, and your common man only one; but I don't see but that it would be a real benefit to the State if your good, all-round man, as would be apt to have pious and clever children, had two or three or four families agrowing up to be an honour to him and to the Church, if it ain't against the command of the Lord; and in Holy Writ the Lord himself says to Solomon that he would have given him as many wives as he wanted, barring them being Gentiles." "I will not argue about the Bible; you and I interpret it very differently," she cried. "Your social argument might be well enough if it were not that your good man when he had more than one wife _would cease to be a good man_"--her voice was vibrating with faith--"and his children would therefore have the poorest chance from inheritance or training." He was again pacing, but paused in his ponderous walk, struck by a flaw in his argument which he had not before seen. "But if it were commanded by the Lord, Sister Susannah?" "God does not command this wickedness. What you command in his name is at your own peril, Mr. Smith." He paused before her, asking with reflective curiosity, "Why are you so sure that it would be wickedness, sister?" She had not arguments at command; she held fast to her assurance with the same dogged unreasoning faith with which Ephraim's mother had of old held her belief that this Smith must be an arch-villain; she had put the whole power of her volitionary nature upon the side of faith in the ideal marriage, although she was painfully conscious that she had come across no particle of evidence for the existence of such a state. Out of faith, out of mere instinct of heart, which had not worked itself out in intelligent thought, she gave her unhesitating judgment. "I say that it would be wicked because I _feel_ that it would be wicked; and any good woman," she paused and looked him straight in the eyes, "and any good man, would know its wickedness without arguments, and without weighing all possible considerations." His eyes fell before hers. He looked not angry, but grieved. As for Susannah, in the heat of her indignation she did not know that her own long effort to resist the unreasoning acceptance of cut-and-dried doctrines and any dogmatic insistance upon opinion had here failed. Smith stood for some moments before her, and her fire cooled. He sighed at her dictum. Then he said gently, "But your judgment in this matter has great weight with me, sister, and if I accept it you will perceive that you are indeed the elect lady, and that by living in the light of your countenance I shall obtain peace." It was difficult for her not to suppose that her influence was beneficial. She thought at the moment that when she had left this place she might still correspond with Smith if he desired it. If it was part of his eccentricity to be willing to listen to her, why should she not be willing to speak, and thus keep his madness under control? Smith, regarding her, caught the gracious look upon her face which had opposed to him so often only a mask of reserve. His imaginative hopes were always ready to magnify by many dimensions the smallest fact which favoured them. His unsteady mind was fired by the presumption of some triumph. "Have not I, even the prophet of this great people, waited with great patience? As the apostle saith, 'Let patience have her perfect work.'" Susannah started and wondered. "For behold I did not desire that our dear brother, Angel Halsey, should go into the forefront of the battle, nor would I trouble the first grief of thy widowhood, but behold I have waited." "For what?" Her question came sharply. His tone had changed her mood suddenly; a memory flashed on her of the ill-written letter which Emma had shown her of the phrases concerning the spiritual "bride" or "guide" who, even if all licence were denied to humbler folk, was to be a prophet's special perquisite. "What have you been waiting for, Mr. Smith? "Nay, but I have waited, sister, until, having eyes, you should see, and ears, you should hear, till you should understand that, going in and out before this great people, it is necessary for me to seek wisdom in counsel, and, above all, of a woman who hath a finer sense than man. And it has been revealed to me, sister, that this may only be if thou shouldst give the counsels of thy mind and the smile of thy beauty to me alone and to none other, for that which is divided is not to be accepted for the building up of the Church." "You would have me believe that you have waited many years with the virtue of patience before you say this? Understand yourself better. It was not patience; it was fear. You have known perfectly well always that I would never have listened to such a proposal for a moment. It has been fear and prudence that have hitherto kept you silent. What is it that has made you speak now?" With sharp decisive tones she chid him as children are chidden in anger, but childish as he often was, he had yet other elements in his character; his blue eyes gave an answering flash that was ominous; the droop of his attitude stiffened. "That which is ordained by the Lord is ordained, sister, and it causeth me grief to know that this revelation, which I told thee many years since, is yet to be received of thee as a grievous thing, nevertheless--" "Nevertheless," she repeated in a mocking tone, as one weary of foolishness, "what nevertheless? Let us talk on some better subject, Mr. Smith, and after this be kind enough to have no dreams or revelations about me. Dream of your Church, if you like. I cannot hinder your people's credulity, and I hope that you will continue, as you have begun, to lead them in the main by righteous paths. And have your dreams and visions about yourself, if you must, for I sometimes think that you cannot be much madder than you are now, but be kind enough to leave me out of them, for I am going away." She had now made him very angry. He was standing with flushed face, quivering with uncertain impulses of rising wrath, yet he still struggled for self-control. "Sister Susannah Halsey, it is not meet that you should make a mock of that which is sacred"--he gave a gasp here of stifled anger, and there was a perceptible note of wounded affection beside the louder one of offended vanity--"of that which is above all sacred," he stuttered, "it is not meet--meet--to mock--to mock." The veins on his forehead were standing out and growing purple. She had often heard of Joseph Smith's power of rage, before which all the Saints quailed. She saw it now for the first time. She rose up, trying now a tone of gentle severity. "I spoke lightly because your words appeared to me childish and silly, but the more in earnest you were, Mr. Smith, the more need there is you should have done with a thought that could lead to no good. I am no elect lady. Why do you deceive yourself? I have told you before that I do not even believe in your religion." As she spoke she became more and more amazed at the thought of what his self-deception must have been, for in his ever-shifting mind he knew her infidelity perfectly, and yet had persuaded himself that she would accept some fantastic position as prophetess-in-chief. "How mad you are," she said pityingly, "to know a thing and yet to pretend to yourself you do not know it. Go and get your supper, Mr. Smith. Emma will be waiting to give it to you. And when you have thought quietly over what I have said, you are quite clever enough to see that my way of looking at it is more sensible than yours." She had perhaps supposed that the mention of the domestic supper would be punitive rather than soothing, but she was not prepared to find that she had displayed scarlet to the blood-shot eyes of a bull. "Woman," his voice, deep and hoarse, was like thunder about her ears, "woman, is it not enough that the Lord has spoken?" She saw by his purple face and parched lip, by the hard shudder that went through his frame, that his fury was stronger than he. She quailed inwardly. "It is not enough for me that you say the Lord has spoken." His lips worked as if in the effort to form anathemas his dry throat refused to utter. Then, regaining his loud hoarse speech, with a choking noise he lifted his hand in a gesture of sacerdotal menace. "Woman, it is the last time. Choose ye this day between blessing and cursing, for the Lord shall send the cursing until thou be destroyed and perish quickly, because of the wickedness of thy doings whereby thou hast forsaken me." She cried in answering excitement, "I choose your curse rather than your blessing under the conditions you propose. You are mad; go and calm yourself." Then, having exhausted her physical courage in this last defiance, she went into her inner room, locking the door, leaving him in the manifest suffering of an almost unendurable rage. CHAPTER III. That night Susannah packed her possessions in the smallest possible compass. The money she had lent to Emma would be sufficient for the journey to Carthage, which was the nearest Gentile town, and thither she was determined to go without an hour's delay, ready now to work or beg her way on the journey farther eastward. As soon as the business of the next day was fairly started she went to the suite of rooms inhabited by the Smiths, confident that Joseph's excess of fury had been transient. Emma was surrounded by her children, to whom she had just given breakfast. The prophet was about to descend to his business office. They both received Susannah with moderate kindness. The March sun shone in through the large windows upon the garish furniture of the apartment, upon Emma's gay attire, and upon the shining faces of the three children, who stood gazing upward at Susannah, quick, as children always are, to perceive signs of suppressed excitement. Susannah explained that she had determined to go to Carthage that day, where she hoped soon to find some party of travellers in whose escort she could travel farther; she hoped that it would be quite convenient for Emma to return the money that morning. Smith gazed at Susannah intently, but only for a few moments. It seemed that his mood had changed entirely, that he was now too much absorbed in the business of the day, whatever it might be, to care whether she went or stayed. He left them, saying that he would send money to Emma as soon as he could, that the trifling debt might be paid. Money flowed in such easy streams through the hands of the leading men of Nauvoo, that Susannah supposed that a messenger with the required amount would come up the stairs in a few minutes. She sat with Emma in this expectation. "You are offended with me for going?" she asked, for Emma's mask of indifference was worn obviously. "You wish to destroy your soul," said Emma. "Ah, but you know, you have long known, that I do not believe that salvation in this world or the next depends on the rites of Mr. Smith's Church." "If I told this child that he would be dashed to pieces if he walked out of the window, and he did not believe me, would that save him?" Emma made this inquiry with triumphant scorn; then she rose and began to attend to the wants of her children in a bustling manner. Susannah sighed and smiled. "I have at least the right to reject your faith at my own peril, for there is not in the wide world, as far as I know, man or woman who cares whether I save my soul or not." "And whose fault?" cried Emma, coarse now in her discomposure. "If you are so stuck-up that you think you can read your books and look down on us all, just because you are a beauty and the gentlemen bow down to you, 'tisn't likely that you'd have any friends acting that way. You can't even behave civil to the gentlemen when they offer you the best that's going." It was evident that some version of Smith's interviews with her had been given to his wife. Susannah wondered how much truth, how much fiction, had been in the relation. It did not matter much to her now, since she had resolved to go at once. The whole of her life with that troublous sect seemed to be dropping from her like a dream. Leaving word that she would receive the money on her return or else call at Smith's office for it when she was ready, she went down into the cheerful noise of the street and bargained with a man who had horses and vehicles for hire. Having arranged that he should come for her at noon, she went about to make the few farewells she felt to be desirable. Darling was now postmaster of Nauvoo and one of the first presidency. To him she went first. She shrank from him because of his coarseness and the jocular admiration which he sometimes had the audacity to express for her, but she could not forget how assiduous his kindness had been in the days of Elvira's illness. She found him sitting, his heels on the upper part of a chimney-piece with a fireless grate, reading the Millenial Star. The hot April sun, streaming through the windows of his office, had caused him to take off his coat, which was no longer thread-bare. His shirt sleeves were fine enough and white; the high hat that was pushed far on the back of his head was highly polished. Opulence, self-indulgence, good-nature, and a certain element of fanatical fire mingled in the atmosphere of the postmaster's office, and made it somewhat turgid. When Darling heard Susannah's errand he became serious enough. An apoplectic sort of breathlessness came over him, expressing a degree of interest which she could not understand. He settled his hat more firmly upon his head. "Does the prophet know?" "He knows. I have said good-bye to him and to Mrs. Smith. It is sad to part with friends that I have known for so many years." "And the prophet's going to let you go, is he?" Darling, clumsy at all times, in this speech conveyed to Susannah the first faint suspicion that Smith might dream of detaining her by force. Darling's youngest daughter, who had been an affectionate pupil to Susannah at Quincy, waylaid her as she came out, and clasped her about the waist with the ardour of an indulged child. She was a blithesome girl of about fourteen. "I heard you tell father that you are going away. Is it true?" she asked impetuously. Susannah tried to release herself from the embrace. "Yes, it is true. Never mind, you like your new teacher, you know, just as well as you used to like me." "I just guess I don't," cried the child defiantly. "But anyhow, if you are going away, I'm going to tell you something." Whether the childish love of telling a secret, the girlish love of mischief, or a dawning sense of womanly responsibility was uppermost, it would be hard to tell. There, in the open square, while worthy Saints hurried to and fro on the pavement beside them, while horses jangled their harness and drivers shouted and exchanged their morning greetings, Darling's youngest daughter drew Susannah's head downward and hastily whispered to her the fate of her letters to Ephraim Croom. "I know, for one day since we came here I heard father talking to the prophet. He said you'd written lately while you were at Quincy, and all your letters had been burned. Now that's the truth; and I said to myself 'twas a sin and a shame, and that you ought to know. Now don't go and tell tales of me, or father will be mad--at least, as mad as he ever can be with _me_." A toss of the pretty head accompanied these words, a flash of conscious power in the bright eyes, the spoilt child knowing that her father was in her toils now, as truly as any future lover would ever be. The school bell was ringing. The girl, her bag of books hanging from her arm, ran with the crowd of belated children. Susannah walked on, almost stunned at first by the throb of intense anger that came with this surprise. Then the anger was suddenly superseded, hidden and crushed down by a rush of joy. Ephraim had not neglected her; Ephraim had given her up for dead; but she had no reason to suppose that he was dead, no reason to doubt his faithfulness. Susannah trod the common street in love with motion as some happy woodland creature treads the dells in the hour of dawn and spring. When Elvira looked up to see Susannah enter her gate she saw her friend transfigured in a glow of returning youth and hope. Elvira looked at her timidly; this Susannah she had never seen before. Elvira's husband was not present. The interior of the house was fantastic almost as its mistress, but sultry with luxury. "Well now, you think you are going," said Elvira. "Who'd have thought it? And only last week General Bennet said to the prophet that if he'd marry you to him he'd send to New York for diamonds both for you and Emma Smith. He said he'd get a thousand dollars' worth of diamonds apiece for each of you; but Mr. Darling said that you ought to be married to Mr. Heber, who has just been elected an apostle, because--" She stopped suddenly, nodding her head. "You know why--blood is blood, and we have seen it run in rivers, but we don't mention it here in Nauvoo." Elvira set the French heel of her slipper in the centre of a rose upon her carpet and spun round upon it till her flounces stood out. "We don't mention it here in Nauvoo." She sang as if it were the refrain to a song. Susannah felt from within her shield of new delight an immense pity. Here again was a revelation of the coarse and frivolous talk that went on at the church meetings, and Elvira was privy to it through that old fool, her husband. How could she endure him! "O Elvira, in the last few days I have realised as I did not before that riches are making fools of these men. How glad I am that my husband died before he knew that this was to be the reward of his lifework and his prayers!" Elvira stopped dancing. The mystical side of her character now, as ever, came forward suddenly in the midst of her other interests. The sunshine was bright in the gaudy room. A tiny spaniel, which Elvira's senile slave had procured for her, lay on a red cushion in its full beam, looking more like a toy than a living thing. When Elvira stopped dancing her flounces settled themselves with an audible rustle, and her thin delicately-cut face looked at Susannah from out its frame of curled hair and gold ornaments like the face of a spirit imprisoned in some unseemly place. "Heaven help us, Susannah," she cried shrilly, "if you call Nauvoo the reward of Angel's prayers. Look!" she cried, pointing out of the window, "see how the new temple rises; how its white walls shine in the sun! We are putting thousands upon thousands of dollars into it. It will be the grandest building this side of the Alleghany mountains." She let her small jewelled hand, with its pointing finger, fall suddenly, "and there shall not be left one stone of it upon another, for the House of God is not made with hands." "I see little signs of its foundations here." Susannah spoke with fire. "Treachery and tyranny are poor bricks." "Child, its foundations are in the whole earth, here and everywhere, in every nation and kindred. Men like Angel Halsey sow wheat; other people have sown tares. The tares happen to be in blossom just now here in Nauvoo." She seemed to forget her seriousness as suddenly, for again she spun round upon the centre of her rose, singing her little musical refrain. Susannah made one more appeal of the sort that she had made so often before Elvira's marriage. "You will not come away with me, Elvira? I do not like to leave you here; you have not been yourself since Angel died. You are not bound to this man because you were not sane enough to make a valid choice." It was plain speaking, but it did not ruffle Elvira's composure in the slightest. She laughed and began to caress her spaniel. "Mad. Oh yes, we are all mad, and growing madder, but it is because they have huddled us together at the point of the sword, until now to be a Mormon means to be shut out from the world and shut in to--to what? To the prophet's dreams; and some of them are good, and some of them are bad, and some of them are mad; and let us thank Heaven that they are as good as they are, for to go back to the Gentiles who shot down Angel and the children he was teaching to pray, and your child in your arms, that would be the baddest and maddest act of life." She rose up suddenly again. "Go!" she cried. There was a flame of real anger in her eyes. "Since the wish is in your heart, go! We believe now in strange doctrines. Two new doctrines we have learned at Nauvoo. Do you know what they are? One is 'baptism of the dead.' If you get off safely, Susannah, and die in your sins, one of us must be baptized again for you, so that you will be saved in spite of yourself. But the _other_ doctrine is '_salvation by the shedding of blood_.' Do you understand _that_ doctrine?" "Indeed I do not." "And you speak with a tone that says that you neither know nor care what new things we have been learning. But you may have reason to care before many hours are over." She came near and whispered, "They teach us now that if a _man_ sin wilfully and will not repent, it is better that a minister of the church should slay him, for then his blood will make atonement for his soul." She ceased to speak until she had thrust Susannah out of her door, and her last words were in a whisper of awesome import. "Perhaps _a woman's soul can be saved in the same way_." Susannah was out again in the cheerful busy street. She made haste to fulfil the one remaining call before she met her chaise at the hotel. She felt that her last word was due to the member of the Danite band who had saved her in her hour of need and who had avenged her husband's blood. To each of those who had made sacrifice for the sect, a lot of land in the best part of the city had been awarded. Heber, Danite and apostle, had built upon his lot, and there she found him at the back of the cottage feeding a mare and foal which were tied in a small plot of ragged grass. He was much older now than when she had first seen him; daring and danger can lengthen time. He had the same indomitable frankness in his dark eyes, but his face was hardened and fanaticism was stamped thereon. It was a homely precinct, with utensils of house and stable-work lying about. The mare was drinking from a bucket, her gentle head so near his shoulder that her love for him was easily seen. "I am going away," Susannah said. "I have come to thank you for the last time for all your kindness to me and to say good-bye." "You shall not go," he said harshly. It was the echo of something which she had heard twice before this morning. This time it began to enter her mind with some sharpness. "Why not?" "If you saw a friend hastening to destruction would you not stop her? It is well known amongst us that you desire to go, and at the meeting of the presidency last night the prophet told us that you sought to apostatise. Go home, Sister Halsey, and repent, and obtain forgiveness from the Lord and from his prophet for your unbelief." She was able to stand for a moment quietly and watch him still busy watering the mare, admiring the skill and gentleness with which he did it, thinking sadly enough that she would never see this remarkable man again, nor know to what the mingled fierceness and gentleness of his nature would grow. Then she offered him her hand in farewell without further argument. He shook the mare's head from his shoulder and, taking her hand, held it in an iron grasp. "As your friend, and for the sake of that good man, your husband, I beseech you to repent; but if you will not repent, for his sake and for our sakes, because we have prayed for you, you shall still be saved." Although beginning to be apprehensive of some coming evil, she smiled; and even rallied him upon one of the new doctrines to which Elvira had alluded. "Do you believe that if I go away some one else will have to be baptized over again for me?" He looked at her with the same steadfast glance. "It could do no good. Such salvation is for those who die in ignorance of the truth. But for you, who have been baptized into the truth and have fallen away, there is no hope except repentance or the shedding of blood." Over the low paling she heard the neighbours' children at their play. Upon the other side was an open lot across which she saw the passers in the street. She withdrew her hand from his now, but with a sinking at heart which did not appear to her reasonable because the surroundings were so tranquil. He let her go, accompanying her, as any gentleman might, to the gate of his ground. As he opened it he had taken something from his coat, and he showed it to her. It was a knife, very bright and sharp. Its blade when drawn out had a double edge. "It will be better for you," he said mournfully, "to die than to go"; and then he hid the thing again and went back. This time the idea that had been forcing itself into her mind took possession. For a moment all her strength forsook her; she held to the post of the gate, looking after him as he disappeared up the narrow passage between the paling and the house, and then, hurrying onward, she found that it was only by the greatest effort she could walk with outward composure. CHAPTER IV. Susannah found her rooms as she had left them. Emma was not there to bid her good-bye, nor did any messenger wait with the money. She set her parcels ready for the driver to lift and waited until after the hour, but the chaise did not come. At last she went down again to the livery stable, hoping, as against vague but almost overpowering fears, that mere delay was the cause. The man told her that he understood that she had countermanded her order. She gave the order again, but now he said that he could not go for the price named, and when she offered a larger sum, he assured her that his horses were all out. She knew now that her order had indeed been countermanded, and by an authority higher than hers. She went back and boldly entered the prophet's public office. There were five men in the office. Joseph Smith sat in an elbow-chair before a central table. His secretary, a middle-aged man, sat at a small table beside him. Two of the leaders of the Church happened to be waiting upon some business, and a fresh convert was standing with them, a well-dressed English artisan but newly arrived. Susannah walked up to the table and addressed Smith. "Will you go down to the stable and bring me up a travelling-chaise?" Smith rose with mechanical politeness, or perhaps with a feint of politeness. "My dear madam," he expostulated, "I must say--" "I am sorry," she replied, "that I have not time to hear what you would like to say. I must ask you to be quick and get me the chaise." By this time she perceived that his companions were looking at her with ill-concealed curiosity and excitement, which proved to her that she was a marked woman. Her bosom dilated with a wilder anger as she looked at Smith expectantly; he returned the gaze sheepishly, as if dazzled by the audacity of her command. His face after last night's passion had an exhausted look like that of a man recovering from an illness. "You also owe me money," she proclaimed clearly. "Your wife borrowed all that I had of the money I earned by my school. When you have brought the chaise you can give me the money." One of the elders, a sleek man, thinking the prophet at a loss, now made a wily comment. "Has Sister Halsey paid anything for living in the House this month back?" At the insinuation that her money might be justly kept in payment of this debt if she spurned the Church's hospitality, Susannah's heart sank. She admitted its justice. It was part of her character to admit all possible claim against her. The sleek elder, following his advantage, spoke again. "The money given for tuition was given because of the ordinance of the prophet, and should in any case hardly belong to this lady if she is apostate." Smith had the tact to see his opportunity, and, moreover, it hurt him sharply, hurt him far more than it hurt Susannah, to hear her right to the privileges of the place called in question, to hear the opprobrious term "apostate" cast at her. There were unbelievers in his community with whose hypocrisy or apostasy he could trifle, but he still had his faith and his inner circle of affections. Susannah, standing friendless and penniless, appealed to all that was sacred in the memory of early days, while her beauty, her courage, her unbounded wrath, stimulated his love of power. He spoke to the sleek elder in what was commonly called the prophet's "awful voice," rising, his blue eyes becoming black in their authoritative flash. "Our sister Susannah Halsey, because of faithfulness when the Church was yet poor and unknown, and because of the faithfulness of her husband, who wears the martyr's crown--our sister Susannah Halsey, I say, is welcome to the hospitality of the Nauvoo House as long as she has remained and shall remain; and the money which has been given to her for the school shall be returned to her, and more shall be added to it, for she laboured faithfully." He had left behind his moment of sheepish distress; with the return of his formal phrases he assumed full prophetical state and escorted Susannah out of the office with a manner of pompous deference. When they two stood alone together Susannah was aware that, although circumstances had not altered in the slightest, although she had just as much reason for extreme anger as a minute before, yet she could not summon the same haughty air of command. "Will you get me the chaise and the money and let me go?" "But in Carthage," he asked kindly, "who will attend to your wants there and protect you? I guess, sister, you haven't much notion how difficult a lady like yourself travelling alone might find it to get along. It isn't among the Gentiles as with the Saints, where brotherly-kindness is the rule. I guess you'd better go back to your room and think it over a day or two longer," he said soothingly. "I'd be very glad to take you and Emma out for a ride this afternoon if you'd be willing to go--" "Be quiet." Her words fell sharp and quick in the midst of his gentle tones. "Make arrangements at once for me to go peaceably, or I will go out, if need be, to the middle of the Square and proclaim my wrongs, so that every woman and child in Nauvoo shall know what comes of trusting to you." She had chosen her threat carefully. She knew well that he understood the force of object lessons, and that to have even a suspicion against his kindness, bred in the minds of the children would be exquisite pain to him. "You know that I wouldn't like that, Sister Halsey; but when you come to think of it you'll see that it wouldn't serve your turn neither. It would only need for a few of us to say you was crazy and the whole town 'ud see the more reason for not letting you go. Moreover, it would be a monstrous injustice to me. When have I failed to do anything that I ever promised you? Did I ever promise to let you apostatise? I guess, Sister Halsey, that you're excited, and if you just think over things for a day or two you would see that we're not so bad as you think. But, anyway, this ain't just the place for us to have a talk together." When Smith moved on to lead her back to her own rooms, she followed quietly until they stood together in her parlour, the scene of their last quarrel. "And now," said Susannah, "you understand very well that it is no sudden intention of mine to go, that it is my irrevocable decision. I have this morning had my very life threatened; and I see now that unless you command that it should be respected I should very possibly be in danger if I went away alone. You have offered again and again to drive me in your carriage; I will accept the offer now. Get out your own horses, and drive me yourself to Carthage." She saw a look of faint pleasure steal over his face. He liked to stand there in the quiet room listening while she spoke with some evidence of trust. The pleasure faded into embarrassment, but she had seen it. "You have a good and a bad nature struggling within you, Mr. Smith. By all that we have suffered, you and I, since the day that by some mysterious power you forced me to come to your baptism" (she stammered in her eagerness), "by all that we have suffered, by that sympathy which we have at times felt for one another, assert yourself now. Do this one right thing for me, and in all the future I will try to remember only the good in your life and not the bad." But he stood so long still looking steadfastly before him that she began to fear that, unnerved by his last night's fit of fury, he was ready to pass into one of those visionary trances which had been common in his younger days. She touched the sleeve of his coat. "I do not know if Mr. Heber's threat could be serious, but it frightened me, and I know that I shall be safe on the road to Carthage if you take me. Go, get your horses and take me away yourself." He looked at her pitifully, slipping into the style of his religious moods. "Thou sayest truly, sister, that there is none but I who could do this thing, for since in mine anger last night, fearing that I had no strength of my own to keep thee by me, I denounced thee to the council, there is no safety for thy life beyond the boundary of Nauvoo." He winced here, as if seeing what he suggested. Noting how the idea of her violent death wrung his heart, she went on pleading with him. She quoted the exalted character of his early visions, reminding him of the hour when the angel had shown him the dark furnace of temptations through which he must pass. At this he was visibly stirred; the angelic vision of warning seemed to be again before his eyes. He roused himself, speaking in that tone of voice in which, when he rarely used it, she recognised his best spirit. "Sister, thou hast always been to me as Isaac to Abraham; for in the beginning when I was poor and alone and had nought in the world save the revelation which the Lord had given, and was tempted to doubt, then I saw thee and prayed that thou shouldst be given me for a sign; and behold when I put forth my whole strength to desire thee, thou didst come as a moth to the light, burning thy beautiful wings of youth and joy. But I said, 'It is well, for that which she has lost shall be restored to her with usury,' and I knew in my heart that our brother Angel Halsey would not live long, and that thou wouldst forget thy sorrow for him. But I swear unto thee that thou hast never been to me as other women, but, as I said unto thee just now, like the voice of the angel." She never knew how far he was entirely under his own control when the tendency to a state of trance was upon him, but she was anxious to take advantage of the better mood. She said, "And now what is required of you is that you should give me up. No blessing" (she spoke strongly), "no blessing can come to you or to your people until you do this one right thing." He was again looking not at her but at the blank space of the shadowed wall, and as if the wall was not there and his look went far beyond it. "You have loosened the bloodhounds and set them on my track," she cried. He did not speak. "You--you alone will be guilty of my murder, for, I tell you, if you do not take me, I will go alone and meet my death." His head sank upon his breast with a groan such as a dumb creature in the utmost pain might give. Almost immediately, to her surprise, he went out. She was left alone. She was under the impression that Smith had gone to do her bidding, but she could not be sure. No faith in angelic vision, no spell of psychic warfare, relieved the situation for her. The external evidences of some crisis which he had undergone only produced in her repulsion. Now, as ever since the temporary delusion that accompanied her baptism, Susannah endeavoured to possess her soul free from that sense of touch with mysterious powers which had worked such havoc with the sanity of the members of this sect. From the window she saw the prophet crossing the road in the direction of his stables. He went, it was true, with slow, dreamy gait, but steadily. Strange mixture that he was of sanity and shrewdness, mysticism and grosser evil, he was at that moment her only star of hope. She paced the room unable to forecast the happenings of the next hour, yet supposing that her very life depended upon its content. The sudden joy that had come to her this morning joined with her fear, and produced panic of heart. She computed the time it might take to harness the gay steeds, and tried to give the rein of her expectation the utmost length. To her delight she saw the prophet's horses and the light vehicle he drove upon long journeys emerge into the square. A servant led them up and down. At length she saw Smith returning, not with hasty steps, but as if against his will, walking again through the crowded place like a man in a dream. Men greeted him, but for once he gave no sign of seeing them. She heard his footstep on the stair. When he reached her door he almost fell against it in the opening, and staggered as he entered the room as if his self-control had just lasted so far. He knelt down by one of the fashionable marble-topped tables with which he had graced her room, and, like an ill-conditioned soul, burst into tears and broken complaints. "But I cannot do it," he gasped. "I cannot." In her hour of miserable waiting Susannah had thought of many things that might occur, and nerved herself to meet them, but this distemper of soul, this failure of will in the man who had been undaunted through years of persecuting torture, was so wholly unexpected that she stood aghast. He clenched his hands as they lay helpless on the white table. "O Lord!" he cried, and she could not tell from the tone whether the words were oath or prayer. "O Lord, I cannot let her go." His thick tears muffled his voice, and still again and again during the paroxysm she caught the words as if reiterated in choking anger, "O Lord, I cannot." His tears, however evil their source, laid hold of her woman's sensibility; she was no longer a critical observer. She no longer set aside his strange inward conflict as a delusion of madness. She participated in his consciousness so far as to think that she was actually witnessing the despair of a soul repulsing an opportunity of righteousness, and yet not so far dead as not to know its worth. She tried to speak, but found herself, as at other times, so affected by his overlapping emotion that she was trembling and had neither courage nor voice. Smith lifted his head, looking with terror into vacant spaces of the dim room, as if following with his eyes some menacing form. He whined piteously. "I have purposed to be faithful"; he put up his hand as if to ward off a blow. "Thou knowest! thou knowest!" His voice was like a whispering shriek. The terror of his face and gestures was appalling to see. Susannah was infected with fear of an apparition so evidently visible to him. Her mind swung, as it were, out of material limitations. She was overcome with the belief that a third person was with them, and her heart went out in gratitude to that mysterious other for taking her part. But the gilt clock on the marble mantelshelf ticked on; Susannah felt herself aware that the person of Smith's vision was withdrawing, repulsed. She almost cried aloud to the invisible, but checked the prayer, holding on, as it were, to her own sanity with both hands. Smith writhed continually, moaning. When at length she succeeded in telling him faintly that if he refused this opportunity he must fall lower and lower and lose even the desire for good, she found that her words had no longer any power to influence. He had passed beyond into some region of outer darkness, where the things of sense did not seem to penetrate, and where, if the actions of his body were the expression of his soul, there was literally "wailing and gnashing of teeth." But Susannah hovered over him, not so much angry as pitiful, her own agony of mere physical sympathy increasing. Terrified to be near him, too compassionate to withdraw, she watched till at last the veins in his hands and his face became swollen and knotted. She was unwilling to lose the hope of her sole influence over him, and yet was about to call for help, when almost suddenly he seemed to become conscious of his surroundings again and shake himself free from the distress. In a little while he was sitting on one of the chairs, wiping his purple face and swollen eyes with the large silken pocket-handkerchief that was one of the signs of his recent opulence. She saw the large ring on his swollen finger gradually loosen, and the hand return to its normal shape and colour. She felt convinced that his pulses had gone back to their common flow, because his whole volition had returned peacefully to its low ambitions and self-indulgence. She knew instinctively that it was not thus opulent and fierce that he would have looked had he come out on the other side of his temptation. She stood, outwardly patient, waiting helpless till he should speak. "Sit down, sister," he panted condescendingly. He was fanning himself with the handkerchief now, as a man might who felt injured by undue heat in the atmosphere. Her refusal was concise and severe. He looked at her boldly, with no apprehension now in his eyes, not even the former conciliatory desire to receive her with fair words. She felt appalled. Could it be that his angel in deserting him had deserted her? Was there a devil strong enough to give her to him? It was perhaps only his belief which overshadowed hers, it was perhaps only, as she thought, a sickness of nerve but the impression that unseen personalities had been contending here was stronger upon her even than her anger and fear. Smith got up and went to the window. His horses and buggy were still parading. "I guess I've changed my mind," he said. He did not care, it seemed, to delude her, but he must still deceive himself. "I couldn't go against the voice of the church council to that extent; it wouldn't be safe for you or me; and besides, 'tisn't the Lord's will that you should go." She recoiled, looking at him in steady reproach. "Well, as I said before, I guess you can think it over for a few days." This was his easy answer to her look, and he went out, slamming the door. CHAPTER V. When that day began to wane Susannah was still sitting in the empty curtained room. No plan which offered even a fair hope of escape had occurred to her mind. Although in pictures of adventure her imagination had been fertile, throwing out suggestions unbidden, her judgment would have none of them. No one disturbed her. She was left in isolation, a prey to dismal thoughts. She saw the happy crowds dispersing in the Square from evening recreation. There was nothing to hinder her from joining them. Sometimes her sense of imprisonment seemed only a morbid dream, for on all sides of the fair white city there was open ingress and egress for the faithful and the stranger. It was hard to believe that at wharfs and on the high roads fanatics watched for her, and yet after Smith's reluctant avowal she dare not doubt it. She saw evening fade over the broad semi-circle of the river, over the multitude of cheerful homes that sloped to its edge. When darkness came she found herself more than ever pressed and tormented by the grim shapes of fear and remorse and despair. She had terrible reason to fear, and felt as never before that she had brought this horrid situation upon herself by joining and rejoining the prophet's following. She had no hope now that Smith would relent. Beyond the city, eastward toward the sun-rising, lay the home of Ephraim's friendship, whither in the morning she had thought to bend her steps. She saw it through the glad glamour of her recent knowledge that he had not neglected her letters. All her desires fled to this thought of his friendship, like birds flying home. All her fancies clustered round it, like climbing flowers that caress and kiss the object they enfold when some rude wind disturbs. Whenever she withdrew her mind from its contemplation, the circumstances on which she looked were the more revolting. Ever since Smith left she had been more or less under the impression that an unseen person there in that very room had contended with him. Again and again she had swept it aside as an infectious madness that she was catching from the fanatics about her, but it had recurred; and now as, not caring to light her lamps, she sat alone in the darkness by the very table against which Smith had writhed and wailed, she felt pressed upon by a spiritual life external to her own. Within her soul from some unknown depth the word arose distinctly as if spoken, "Pray. You cannot save yourself. Pray." "I am going mad." Susannah whispered the words audibly. It was a comfort to her even to hear her own voice. But when her whisper was past she again listened involuntarily. The words within her rose again. "Even so. Pray. If you are going mad, you have the more need." Susannah had come to class all search for definite and material answer to prayer as one of the superstitions of false religion. In this category stood also the hearing of voices and obedience to monitions from the unseen. Now she reproached herself because she could not immediately silence this fancy of disturbed nerves. Long sad thoughts of all her reasons against prayer, strongest among them the futility of her husband's prayers, passed through her mind with their train of haunting memories, but in the cessation from argument which these pictures of the past produced, the words arose again dearly within her soul, like airdrops rising from the depths of a well and expanding into momentary iridescence on the surface, "Pray for help. If you have no faith in God's arm, you have the more need to seek it." Stung by the fear that she was losing her mind, she rose as she would have faced a human antagonist. "God's arm!" she said aloud, "my husband prayed such prayers, but I will ask nothing till I see his request fulfilled." She spoke the quick words with an almost reckless sense of experiment. Her thought was that before she could honestly think of such prayer she must see some fruit of Angel's petitions for this man Smith and for her own safety. "Save Smith from further degradation," she said, her breath coming sharply. "Save me now, if that sort of prayer is right. Do this in answer to my husband's prayers. Remember his prayers." She had begun recklessly, supposing that she was contending only with her own sick fancy; she was astonished that a few swift moments had involved her in an increasing sense of personal contact, and she became awed by the strength of the encounter. "My husband prayed for my safety," she repeated with softened attitude; then, as if seeking for the protection which had died with him, she repeated again and again, "Remember his prayers." She left the challenge at last apparently to die where she had breathed it in the dark cold air of her lonely room. The tension of her mind relaxed. She sat down again, not knowing whether anything had occurred, but a crisis in the morbid working of her strained nerves had in some way relieved her. She was curiously unable to go back to her former agonised anxieties. Natural fatigue, even sleepiness, came over her, but not her fears, even though she wooed them. "Ah, well," she said within herself, "it is quite true that it is useless to consider when I can give myself no help." The habits of the Saints were early. When she heard silence fall upon the great house she went into her sleeping-room and lay down upon the bed. Sleep came quickly. With the early dawn she opened her eyes. In the first moments of half-awaked consciousness she was aware that one thought lay alone in the empty horizon of her mind, like a trace left by a dream that had passed, as a wisp of cloud may be left in an empty sky. This thought was that she would at once go down to the river bank upon the southwest of the town. When other thoughts awoke and crowded within her ken this thought appeared foolish, and still more so the strong influence it had left upon her will, for in the momentum of this influence she had risen without debating the point. She was not aware that she had moved in her sleep or dreamed. She was greatly refreshed and again unreasonably light-hearted. She opened her shutters and saw that the dawn was calm and fair. As yet the sleeping town had scarcely stirred. "It is better to go out than to stay in," she said to herself as she remembered that this hour would be her one chance of taking air and exercise unobserved. She heard the main door of the house open and, looking over the banister, saw a slattern with bucket and mop passing into some back passage. She went lightly down and out into the fresh frosty air. What had that dream been concerning the river bank on the south-western side? She could not recall it, nor had she ever explored the streets of white wooden villas and cottages that lay upon that side. She went thither now. There was no reason why she should not go, no reason to go elsewhere. It was a pleasant walk. When she had passed the last house, the bank sloped in open uncared-for grass where cows were grazing. Only here and there she had seen a house-door open, and as yet in this place no one was abroad except a boy who was playing idly in a boat, which was drawn half up on the muddy bank. The broad river, milk-white under a dappled sky, stretched south and west. The other side was dim and blue in the faint vapour of the relaxing frost. The air was sweet and still. The sunbeams, imprisoned in eastern vapour, shone through the white veil with soft glow that cast no shadow but comforted the earth with hope. Susannah had a further thought in her mind now, but she felt no haste or impatience of excitement. The boy was of an active, restless disposition or he would hardly have been out so early. Lithe and idle, he sat see-sawing in the floating end of the boat, uncertain how to amuse himself. He returned Susannah's greeting with a lively flow of talk. "You don't know how to row," said Susannah. She showed no eagerness, for she felt none. The hope she had just formed was most uncertain, for it appeared not at all likely that she could escape in this way without being molested. "I bet I can row," said the boy, "as well as any man in town." "That isn't saying much," said Susannah. "The men about here have very few boats, and they are most of them afraid to go on anything smaller than the steamer." "I could row t'other side and back," bragged the boy. "I could row t'other side and back three times in the day." "You couldn't." "I couldn't! What will you bet?" "I suppose your father wouldn't allow you to go, anyway." He was a fresh-faced, mischievous, eager young rascal, and he found Susannah's manner pleasant and provoking. "Will you lay five dollars on it?" he cried. "Pap is away down to Quincy. If you'll lay five dollars on it I'll do it." "But I won't." The gambling spirit of the young pioneer was aroused. "What will you lay on it, then?" "I don't believe you could row once to the other side." He bragged loudly and with much exaggeration of what he had done and what he could do, and began pushing off the boat to show her his speed. The boat was a rude craft, unpainted, flat-bottomed, but light enough, and not badly formed for speed. Susannah stepped into it without much hope, scarcely caring what she did, but still provoking the young boatman to attempt the crossing. "I shan't give you any money," she said, "but you can row me a bit if you like till I see how fast you can go. You don't understand the currents, I am sure." "Currents!" said the boy, "I guess I understand all there is to know about them." Talking thus in light banter, they actually proceeded out onto the bosom of the milky flood without hearing any cry from the shore or seeing any one who took note of their departure. The pellucid and comforting light of the blinded sun grew warmer; the hum of industry in the town behind rose cheerfully upon the quiet air, and as the calling of the April bluebird in the fields grew more faint, the splash of the oars and the whirr of the gray water-fowl began to be accompanied by a low distant sound as of a watermill. "It's the excursion steamer," said the boy. "We'll get in her waves and you'll be scared. Ladies is always scared of waves." She asked if the steam-boat would stop at the Nauvoo wharf, but he explained, with the knowledge that boys are apt to have of such details, that this steamer was coming from Fort Madison, and would keep to the Missouri side, that he had heard that there were some State officials on board her, escorting the Governor of Kentucky, who was prospecting for a Land Company. They saw the white hulk of the steam-boat looming upon the water to the north. Her side paddle-wheels churned the flood. A strong purpose took possession of Susannah; she knew what she was going to do. She said to the boy, "No one could stop a steamer when she once starts until she gets to her next port." "I bet the engineman could stop her just as easy as that." The boy backed water with his oars suddenly. "But no one on the river could make him stop and get aboard." "Yes, they could. My pap stopped one once. We was living down near Cairo, but not near a wharf." "How did he do it?" she asked, and her interest was intense. "Why, you just put up your hands like a trumpet and yell through them as loud as you can, and you go on waving and hollering. My pap said the best plan was to call out 'Runaway nigger! Large reward!' They'd be sure to stop then to know all about it, and when they'd once stopped they don't mind your clambering up, if you can pay the fare." Susannah felt herself wholly unequal to the loud task described. "They would never stop for you," she, said. "You are only a boy, and they would know 'twas only mischief." His reply was as before. He would lay five dollars on it that he could stop the boat. She incited him to do this thing also. What faculty of caution the boy possessed was not as yet developed; he left the care for consequences to the sedate lady in the stern, and forgetting his quest of the Missouri shore, lay in the path of the steam-boat and howled unmusically, and marred the peace of the placid morning by shouting concerning a runaway slave and a fabulous reward that was offered for him taken alive or dead. It is probable that what he said never rightly reached the ears of the men on the deck, but that they regarded the lady as a possible passenger; the engine was stopped. "We'd better cut now as fast as we can," said the boy, somewhat frightened. He seized his oars excitedly. "Or shall I tell them a big yarn about the nigger?" They were but slightly to one side. The prow of the steam-boat, which drew but little water, had already passed below them. A small crowd on the vessel's deck leaned over the paddle-box. Standing up in the boat, Susannah searched the faces of the men looking down. They all looked at her. She singled out the captain by some sign in his dress, and pleaded urgent necessity for travelling with him. "Look here," said the boy, looking up at her from beneath, "I call that a low-down, mean sort of thing to do. Why didn't you tell me square? I'd have brought you if you wanted do come." She pleaded with the boy too. "It was better for you not to know my secrets. If they ask you in the city you can say that you didn't know." A dozen hands were held out to help her to climb the ladder on the shelving paddle-box. "Keep off," they cried to the boy, and he swung away from the churning wheel. Susannah stood upon the deck pale and trembling. The magnitude of the step came upon her, and she was beset by natural timidity and the painfulness of her dependence. The men who stood around her with the right to question were not of a low class. The captain, brawny and respectable, spoke for the group. Behind him was a short but dignified gray-haired gentleman whom she took to be the present or former Governor of the State of Kentucky, of whom the boy had spoken. With him were several men who appeared to have some fair title to gentility. Other passengers pressed in an outer circle. She would fain have explained herself more privately, but she could not endure to accept the privileges of the boat without explaining first that she was not able to pay for them. "Gentlemen, I have no money. I am entirely unprotected. I have escaped in fear of my life from Nauvoo." She spoke instinctively, only desiring to set herself right, but when the words were said she knew that she had helped to heap opprobrium on the sect in whose cause so short a time ago she would have died. The passengers were Missourians, as was the captain. Among them went a whisper of chivalrous pity for her and of execration for the prophet and his followers. "Madam," said the captain, "any lady as is escaping from those devils has the freedom of this boat, and no ticket required, as long as I'm in command. Isn't that so?" he asked of the crowd. The murmur broke into an open chorus of enthusiastic speech. Wild and deep as was her panting anger against Smith's oppression, Susannah shrank. The thought of profiting by this spirit of partisan hatred scorched her heart. The Kentucky Governor, a dapper man, who had been regarding her with a temperate and critical eye, now, urged by her obvious distressed timidity, came forward. "How did you get among the Mormons, may I ask?" "My husband," faltered Susannah, "but he is dead." It would appear that her words tallied with some conclusion he had been drawing concerning her, for without further parley Susannah found herself being led in a formal manner down the companion-way. The brief report which she had given of herself had preceded her through the boat. She heard the passengers whom she left on the deck making sentimental remarks. Two coloured girls who were washing dishes in a pantry came to its door and gasped with emotion as they stared at her. In the saloon the coloured waiters gaped. At the farther end of the saloon a stout and magnificent lady in silk and diamonds was seated before innumerable viands which were spread in circles around her plate. She stopped eating while her husband presented Susannah. She alone of all upon the boat seemed to be overburdened by no surge of sentiment or curiosity. She was a most comfortable person. Seated in safety beside her, Susannah could indulge the pent-up indignation of her outraged spirit in silent musings upon Smith's degradation and, the certain downfall of all righteousness under the new tyranny. And yet--and yet--the shock of the last few days, forcibly as it vibrated through all her nature, could not eradicate the sympathy of years--the memories of Hiram and Kirtland, Haun's Mill and the desperate winter's march. Justice, her old friend, now her inquisitor, said sternly, "It was in these scenes in which some lost life and some reason that these men lost their moral standards." But her heart cried, "Now that _I_ am insulted, I cannot forgive." The words of the Governor's wife, cheerful, continuous, and not without diverting sparkle, were an unspeakable rest to Susannah, weary above all things of herself. Whether because of a strong undercurrent of tactful kindness, or in mere garrulity, the good lady's talk for some time flowed on concerning all things small, and nothing great, like the lapping of the river against the vessel's bows. But at last her companion's situation grew upon her; she enlarged more than once upon her surprise at Susannah's advent, and her feelings of extreme relief that she was safely there. "What a mercy!" she sighed comfortably. "Such awful people! Why, I hear that when any child among them is weak or deformed they just murder it." Like one who is enraged with his own kin but cannot hear them falsely accused, Susannah contradicted this statement. "It is perfectly true," the Governor's wife declared. "I have heard it several times. How long have you been at Nauvoo?" "Three weeks." "And in that time they offered to kill you! Well, I assure you if you had been a sickly child they wouldn't have let you live three days. And they say that that monster they call the prophet has at least a dozen wives." "Oh, no." "Ten or eleven, at any rate." "He has only one, and he has always been very kind to her." "How they have imposed upon you! Where have you been living that you have not heard more of their iniquitous doings than that?" Susannah was faint and ill with the conflict within her own breast when the dapper Kentucky Governor, on business intent, came to them from a group of the smoking men. "James," cried his wife, with an edge of sharpness in her low voice, "this lady doesn't even know a tithe of the enormities that are practised in Nauvoo." He shook his head, and said that it was a compliment to Susannah's heart and mind that the tenth part had been sufficient to alarm. His manner was stiff and formal, but his disposition seemed very kind. He asked Susannah if the Mormons had retained all her property, and what destination she now proposed for herself; and then with great delicacy informed her that there was a proposition among the passengers to make a collection, to defray the expenses of her whole journey. Susannah's cheek paled again. "How could I return it if it came from so many?" she asked. Her white hands were clasping and unclasping themselves. Must it indeed be by means of such humiliation that she saved herself from Angel's Church? The Governor determined upon further generosity. "If you would prefer, take it from me as a loan," he said. She gave him Ephraim's address. It was so long since she had spoken her cousin's name to any one that tears came when she felt herself bound to explain that she was not certain that he was alive. "He is probably alive. Ill news travels fast." She blessed the dapper gentleman for this unfounded opinion, for the kindness that prompted it, more than for all else that he had done. His advice was that Susannah should continue upon that boat with them as far south as Cairo, in order to take advantage of the steam-boats now plying on the Ohio River, so that the expense and weariness of the land journey would be diminished to the small space between the uppermost point on the Ohio and the western entrance of the Erie Canal. There were several men upon the boat, he said, who could commend her to the care of every captain on the Ohio. Susannah felt too weak and weary to say more in defence of the morals of Nauvoo. She could not struggle against the fact that her claim to the generosity of which she stood in such helpless need was recognised and satisfied by the hatred of these Gentiles. When in the succeeding days she had time to meditate, while she spent many a long hour on the decks of river-boats watching the shimmering lights and shades that pass upon open river surfaces, the perplexing and contrasting aspects of her situation played in like manner upon her heart. She had suffered so much, such long and deadly ill, as a member of this almost innocent sect, suffered bravely in protest against the vile injustice of the persecution, and now that she was escaping from miseries inflicted by this same sect, she was wrapped in the kindly reverse side of the persecuting spirit, and carried home in it, with all the deference that would be accorded to a lost child. She was too tired and helpless now to defy the good thus given. Did all her former suffering go for nothing as a protest against the wrong? With more curious feelings, more involved sentiments, she regarded the history of her more inward life. With what strong protest against the obvious evils attendant upon unreasoning faith had she resisted through many years the infectious influences of belief in an interfering spiritual world. Now she had defied Smith with a faith in the ideal marriage unsupported by any conscious reason, and when she had looked to the interference of Providence, not even in meekness, but in desperate challenge, she had strong impression of being encompassed by invisible power and protection. In vain she said to herself that the simple and unlooked-for method of her escape was one of those coincidences which only appear to support faith, that her deliverance had been of no unearthly sort, but brought about by means doubtfully righteous--consent to trick the boy and to say little on hearing the Mormons falsely accused. When she had told herself this, the impression that underneath her folly a guiding hand had impelled and saved her, in spite of her small marring of the work, remained. Even while her bosom was swelling with shame at hearing her husband's sect derided, and eating the bread of that derision, and still greater shame at knowing that condemnation was merited, she would find herself resting in the assurance that beyond and beneath all this confusion of pain there was for her and for all men an eternal and beneficent purpose. CHAPTER VI. Susannah left the canal boat at Rochester. She had borrowed as small a sum as might be, and was now penniless, possessing only her travel-worn garments; she had no choice but to start toward Manchester on foot. Food was easily to be had; such a woman as Susannah had but to enter any house and state her need. She got a long lift on her way from a farmer driving to Canandaigua. Of the farmer she asked, while her pulses almost stopped, some information about Ephraim. "He's kep up the place to a wonderful degree like his father," said the farmer. From this she gathered that Ephraim was alive and in better health. She asked no more; her lips refused to form his name again. "The old lady, she was took off with a stroke; she and the old gentleman is laying together in the graveyard." The farmer volunteered this information, and Susannah, who had nerved herself to meet Ephraim's mother with humility, now wept for her loss. From the town of Canandaigua she walked beside the winding river and entered Manchester from the west at the hour when the May dusk was melting into moonlight. The public road, then as now, was lined with elms and many an apple-tree. The dusk of the elm branches was flecked with half-grown fluttering leaves, and the outline of the apple branches was heavy with blossom. The air was sweet in the shade of the night-folded petals, the perfume bringing involuntarily the thought of the hum of bees which had gone to rest. There were some new houses on the road, but the tide of progress had here ebbed, leaving the once ambitious village like a rock pool, beautified only by those ornaments of nature which thrive in stillness. There was more on the road of gable and shrub and tree which was familiar than of objects strange to her eye. The few people who were abroad gave her scarcely a glance, the half light veiling all that was foreign in her garb. The round moon hung above the willows of the river. When she came in sight of the white Baptist meeting-house she scanned its homely appearance as one looks at the face of an old friend. The yellow light within was put out as she approached. Out of the door a group of men were issuing as if from some evening service. What vivid memories the scene brought her!--memories of her uncle singing psalms with slow and solemn demeanour, of her aunt's high and more emotional voice, of the pew in which as a girl she had sat between them, listless and impatient, wondering at times why Ephraim remained at home. Her uncle and aunt were now lying in the graveyard. She paused a moment at the thought, looking at the small host of modest headstones surrounded by wild-flowers and half-fledged shrubs. It has never been the custom in Manchester to cultivate God's acre. Above, the branches of the nut-trees stretched themselves in the sweet spring air--they too were just leafing. Standing by the low, unpainted rail, Susannah wondered in what part of the yard her aunt and uncle lay. She observed that the small coterie of deacons had passed on to the road and dispersed, leaving only one of their number, who was locking the main door with an air of responsibility. Susannah did not look twice; she knew that this man was Ephraim. He stooped slightly to fit the key in the lock; then, evidently having forgotten something, pushed the door again and went inside. Susannah did not wait; she went up the graveyard path and in where the great square windows cast each a strip of light athwart the dark pews. Ephraim turned from his errand and met her in the aisle. "Ephraim." Ephraim Croom fell back a step or two, as if his breath was set too quick by joy or fear. Susannah could not speak again. At length Ephraim stretched out his hands and grasped her arms gently, then more strongly, making sure that she was not a trick of light and shade. Then, not knowing at all what he did, he clasped her in sudden haste to his breast. Susannah felt his arms wrap about her as if she had been a little child. She had never felt, never conceived, of closeness and tenderness like this. Ephraim, his breast heaving and his arms folding closer and closer, was out of himself. There was no conscious meaning expressed by him, but she knew, knew at once without shadow of doubt that he himself had been the dreamer of whom he wrote to her, who had learned so much by yielding all the loves of his heart to one, and that she was that woman. It was a long moment; at last, as if waking from a dream, Ephraim relinquished his hold. He leaned against the side of a pew, and his eager look seemed to hold and fold her still. In the dim light she could not see his eye, but she felt the delight of his glance falling upon her, a brighter, softer influence than the mantle of the moonlight. She laid a hand lightly on his shoulder with a motherly touch. "I have startled you, dear Ephraim; I hope I have done you no harm." He made as yet no answer but to take her hand, grasping it with rough heartiness as if this was the first moment of their meeting. Susannah laughed as women sometimes laugh over their cherished ones for very joy, not amusement. "Speak to me," she coaxed. "I have come back to you. Do you think we are in a dream?" She let herself kneel on the old floor of the old aisle, and, clasping both his hands, laid them against her cheek. With his returning self, something of his habitual formality of manner would have returned had she remained in any common attitude, but to this coaxing, kneeling queen Ephraim (although his whole life had passed without caresses) could not behave with reticence. One thing he did not do. He did not hint that it was unseemly that she should kneel at his feet. Chivalry was the very substance of the soul of this son of New England, and no outward seeming could disturb his serene reverence for the woman he loved. He stooped over her, now stroking her hair, how holding her hands close against his heart, now whispering words that in their audible passion were new and strange to his unaccustomed lips. "I am all alone, Ephraim. I have no money, no clothes. I have walked most of the way from Rochester to-day." "Are you very tired?"--as if the fact that she had been walking that day was all that needed his immediate attention. "I was forced to come suddenly. I only escaped with my life. But I have long been wearying to come to you, for since my husband and the child died I have been quite alone." "We heard that they were dead, but that was long ago." There was no tone of reproach in his voice, only curiosity. "You never wrote, and I--I supposed that if you were alive you--you preferred to remain, Susy." She did not enter into explanation then. After a while, when he had raised her to her feet and embraced her again, she whispered, "Why are you in the meeting-house, Ephraim?" "We have been having a prayer meeting," he answered. "And I keep the key because--because my father used to." He gave the reason with an intonation half playful. "I do many a thing now because he did." "I thought that you at least would never become like the others. Are they less foolish" (she made a gesture toward the pews to denote their late inmates), "less unjust than they used to be?" As they went toward the Croom homestead he answered her words in his manner of meditative good-humour which she knew so well. "I don't know that they are less unjust and less foolish than they used to be, or that I am either, Susy, but--it is not good to worship God alone." She pressed close to his side and looked up through the honied blossom of the apple-boughs; the violet gulfs of heaven seemed to be made more homelike by his tones. "The sun, they say, is ninety-three millions of miles away from the earth's surface, Susy; and think you that if some of us climb the mountains we are much nearer light than those in the vales?" She remembered sentences which she had conned from his letters which ran like this, and her thought on its way was arrested for a moment by the memory of the spot where she had lost those letters, the thought of the grave by the creek at Haun's Mill and of her husband's steadfast faith. So they walked in silence, but as they stood by the garden gate under the quince tree, she detained him a moment with a child's desire to hear a story that she knew by heart. "Ephraim, you wrote once that you knew a man who loved--" When he had given the answer she wanted, they went up the little brick path, and Susannah noticed that the folded tulips and waxen hyacinths flanked it in orderly ranks. Their light forms glimmered in the branch shadows of the budding quince. It was true, what people said, that Ephraim had not let his father's home decay. The door stood open, as country doors are apt to do. There was a lack of something in the dark appointments of the sitting-room. The traces of busy domestic life were not there, and sadness filled the place of the parents whom she had unfeignedly longed to see again. Through a door ajar she saw light in the large kitchens. A candle was upon a table, and an old woman, unknown to her, sat sewing beside it. Ephraim, holding a burning match in clumsy fingers, lit a student lamp--the fire of a new hearth. CHAPTER VII. Two years after that, Ephraim, returning one day from the field, brought with him a poor wayfarer whom he had met upon the road. The stranger was of middle age, with hair already gray and face deeply furrowed. In ragged garments, resting his bandaged feet, he sat propped in the sitting-room. The warm air blowing from rich harvest fields came in at open door and windows. Attentive before him, Ephraim and Susannah sat. "You are one of the Latter-Day Saints?" Susannah asked. "I am, ma'am, and it's real strange to hear you say them words, for it's 'Mormons' the Gentiles calls us." Then to her questioning he told the story of the downfall of Nauvoo. "There was two causes for the persecution; we had got too powerful and too great for the folks in Illinois, just as we had done in Missouri; but there was another thing, and that was that wickedness crept in amongst us. 'Twasn't as bad as was reported, though, but 'twas there--I'm afraid 'twas there." The man sighed. "It's twelve years now since I joined the Saints in Missouri and when we were driven out there I went with them to Illinois; and I can never believe other but that the Latter-Day Saints has the truth, for the power of it is always to be seen among them; and now that I've lost everything a second time, and know that I have a sickness that I'll never get the better of, I have come east to see my folks once more and to testify to them of the truth." He was going on into Vermont, passing by that way that he might refresh his eyes with a view of the sacred hill, and had only remained at Ephraim's request to relate his tidings to Susannah. "After coming out of Missouri I never lived at Nauvoo. I had a farm midways, between Nauvoo and Quincy. As near as I can make out, the scandal they've got agen us, which they've always had agen us because of the wickedness of the Gentile mind, began to have some truth in it when Rigdon came out with his teaching concerning the nonsense of spiritual wives, which wasn't new with him, for I hear that it's held among all the folks as call themselves 'Perfectionists.' Well, our prophet made pretty quick work of that doctrine, and he rebuked Rigdon in public and private, and packed him out of the place, and no one can say that our prophet has ever done otherwise with any one as has had notions about marriage." Susannah sighed. "I have heard that he has acted the same way in several other instances." "You have, ma'am? Well, it's strange, too, to hear a Gentile say a good word for our prophet, but perhaps, as he came from here, ma'am, you may be some relation of his; and I ask you, is it likely, as he's always acted so severe in that matter, that he should have taught a false doctrine himself? But even some of the Saints do say nowadays that he was led away by some strange doctrines before he died; but, for my own part, I believe that the tales have arisen from the sinful natures of many of the men that he trusted; for he was too trustful, and there's apostles and bishops and elders amongst us that are servants of hell. There's been evil work since our prophet's martyrdom, for there's thousands of our people now deluded by them and going out after Mr. Brigham Young and his crew. "You want to know how the prophet's death came about, and I can tell you; for when my disease came on, and the doctor told me 'twas fatal, I started to go up to Nauvoo to ask the prophet to lay his hands upon me and heal me. But when I got there the city was all in a buzz, for the cause that some of the elders had got out a paper accusing the prophet of having a lot of ladies for wives. Well now, I can tell you how that came about. When our prophet first got the charter for the Nauvoo Legion there was a man called Bennet, who had been general in the American army, and who was steeped in unbelief and ambition, and who came and offered his services to the prophet, and was allowed to build up the Nauvoo Legion. He was a most sinful man, and the prophet, he knew his sinfulness, but thought that he ought to take any help to build up an army to preserve his people from the fearful persecutions. Bennet got hold of the worst side of the worst men we had in the Church, among which was the new usurper." He paused here with ire in his eye. "I would be understood to mean Mr. Brigham Young, who has falsely usurped the prophet's place; but there are many of us who will not follow him, no, not one step. The Lord will requite him and his confederates, and will establish his true servants." "I fear, my good friend," said Ephraim, "that although it is true that the Lord will establish his true servants, it is also true that their kingdom is not of this world." "Well, sir, tramping along as I've done many a day, with no companion but the disease that's prevailing against me, I've thought that that may be true; but, whichever way it is, Bennet set himself to work iniquity, and they say that when the prophet could endure him no longer and gave him the sack, he had the vileness to dress himself up in the prophet's clothes and go about in disguise, talking Sydney Rigdon's rank spiritual-wife doctrine to the ladies and some of them were such fools that they thought it was the prophet, and that he disguised his voice and kept something over his face in order to work the iniquity in secret. That's what a gentleman who knew very well about it told me. But anyway, when Bennet was gone out he wrote awful things to the Gentile newspapers concerning the domestic iniquities of Nauvoo; and he had his own party in the sacred city, and they up and put their scandals in the public print in the prophet's own city. "But the prophet he rose up and shook himself, like Samson when his arms were tied with the withes, and he denounced the wickedness, and went to the house where the paper was published, and kicked the printing press down himself, and burned the paper. And that day he preached most powerful in the Nauvoo Temple." "We heard that it was on account of the illegality of his action in the printing office that the people of Illinois arrested him." The stranger did not answer directly. His mind had passed on to scenes which had stirred him more personally. "I was in the city all the time. The Government of Illinois sent to arrest Mr. Smith, but his people rallied round him, and said that in consequence of the lawless persecutions that had passed in Missouri they had a right to mistrust the justice of the State. They called out the Nauvoo Legion, and sent back the constables that had come from Carthage. That made the Gentiles terribly angry. The Illinois militiamen went about saying openly that they would burn down the town and kill every man, woman, and child in it. So then Governor Ford himself advised our prophet to keep the Legion under arms, for he said the Gentiles were so furious; but he asked the prophet to go to Carthage and pledge himself to appear for the trial when it came on, for it was a civil suit, and no harm could come to him and his. Governor Ford pledged his honour as the Governor of the State. "I had been waiting about the town until the prophet should be less bothered before asking him to heal my sickness, but when I heard that he was going away, then I misdoubted that it would be long before he came back. I thought I'd make a push for it, so I went and hung round the door of the prophet's house. I was only a poor man and I did not like to go in, for the bishops and elders and all the grand folks were going in and out all that day. I heard the things they said, and most of them were saying that the prophet had had a vision, and that if he went to Carthage he would never come back alive. They said too that if he stayed, the town would be sacked, and I understood that they were asking him to run away. Towards evening I saw a buggy draw up at the back door of the hotel, and all the elders seemed to be holding a meeting, for they were singing hymns; so then it just come to me that they were going to get the prophet off, and I ran down the road to the ferry, for I knew he would have to go that way. I waited in the boat, and the same buggy came down to it, and a man with a cloak on and his hat over his eyes came out and sat in the corner of the boat, and we all knew that it was the prophet, and none of us durst speak to him. But I went over in the boat, for I hoped I'd get up courage to ask him when we came to the other side. When he stood on the shore he seemed like a man that didn't know what to do, although there was horses there for him to take, and he turned round and went off the road up on to a little hill; and I went after him a bit of the way behind, and I came and found him just standing looking at the city, for the river swept round two sides of it so noble like, and blue as the sky above, and the city stood all white, and the temple stood high in the middle, and all of it glistened in the sun. The prophet had taken off his hat, and he stood with his hands folded on the stick he carried, and he just looked and looked at the city. I had never seen a man look like that but once before, and then it was a man I knew whose wife died, and he looked at her face just steadfast like that. I couldn't think to speak to him about myself just then, although I'd got him alone, for my heart was just broke to see how sad he looked, and him just in the prime of life; for it was his own city, and the sound of all its work came over to us as we stood there, and the thousands and thousands of happy homes in it belonged to his own people. "But when I moved a bit he saw me, and he started at first as if I'd been going to shoot him, thinking no doubt that I was an enemy spying on him. At that, because my disease had weakened me, and because I seemed to feel nothing all through me but the grief that he was bearing, I began to cry like a child. "Then he stretched out his hands towards the city and I heard him say, 'My Lord, thou hast given me this people, and if I leave them without a shepherd they will be stricken and scattered and robbed by the destroyer.' "So then in a few minutes he held out his hand to me, so gentlemanlike, as if I was as good as him, and he said, 'Come, my friend, let us go back, and let God determine what we shall do or suffer.' So we went and got on the ferry-boat and went back, and I never spoke to him; but I went with him all the way to his house. "The next morning I heard that he and Mr. Hyrum were going to set off for Carthage to be tried. So I got a horse and went to Carthage before them, for I felt then that I cared for nothing but to see the prophet again. But I heard tell how, as they went along, their wives and their friends went with them part way, and they turned back two or three times as they were parting from them, for the prophet said that they would never see his face again. "Governor Ford he met them at Carthage with a great to-do. He pledged the honour of the State that they should be safe, and he had the troops drawn upon either side, and he passed down between them with the prophet and Mr. Hyrum and showed them himself into the gaol. The prophet said that it was illegal to put them in the gaol, for it was a civil matter, and Governor Ford said, for I heard him, that it was because they would be safer there. I was standing just behind the line of soldiers jostling up with the crowd, and I heard the Governor say, 'I pledge you my honour, and the faith and honour of this State, that no harm shall come to you while undergoing this imprisonment.' So then they were shut in; but the crowd and the soldiers remained in the streets, and I heard enough to know that harm would come. "The next morning the Governor went away from Carthage, to be out of it, and that day, in the afternoon, a mob of men with faces painted like Indians came out with guns, and we knew that their purpose was to murder the prophet. I went to the gaol and sat upon the steps, and the militia, which was called the Carthage Greys, came out, and halted, about eight rods from the gaol, and I thought at first that they would fire on the mob when they came, but they never moved, but stood and looked on. So the murder was done by them all in cold blood as well as by the mob." "Did you see him die?" asked Susannah with white lips. "If he was a relation of yours, ma'am, I can tell you that he died like a man. First I thought that I would spend what little strength I had left in fighting the mob at the door, and that they should not go in except over my body; but the gaoler opened the door in pretence of finding out what was the matter, for he was in the plot; so I thought that I would run up and give warning. But by the time I got to the door of the upper room where the prophet was, the mob was up behind me, so I never rightly knew what I did, for they knocked me down just within the room. There were four or five men with the prophet and Mr. Hyrum, and these kept the mob back for a few minutes at the door, but a bullet hit Mr. Hyrum in the head, and I saw the prophet leaning over him, and he said in a voice that was very sad, 'My dear, dear brother!' "Then the prophet stood up quite calmly and pulled out a pistol and shot at the mob until all its barrels were discharged. His firing made the men hold back, for a good number of the mob were struck. Then they came on again until the door was literally full with muskets and rifles, but I was lying on the floor below the shots, so I saw them pass over my head. The very walls were riddled with them, and the prophet stood in the midst of the shots and threw up his hands towards heaven and cried, 'O Lord, my God.' Then, not knowing what he did, he staggered to the window, dying from his wounds, and he fell outside the window, and I heard that the mob out there propped up his body and used it for a target." Susannah rose up with clenched hands and pitiful face, but she went out of the room, leaving the two men together. "Were you injured?" asked Ephraim of the stranger. "Well, sir, I was bruised by being trampled on, but the gaoler got hold of me and dragged me into an iron cell and locked me in, and the next morning he came and let me out." "That was a year ago," said Ephraim. "Have you been in Nauvoo since then?" "Yes, I went back. I wanted to know, sir, what would come, and take my share of the suffering after seeing the prophet die so courageous; but, sir, the Church is sorely divided. I didn't like to say it before your lady, for I see that she's got some one she cares for amongst us, but there's a strong party among the apostles and elders that are worshippers of Baal, and are most evil in their conduct and practice, and are apostate, though they call themselves followers of the prophet. And Mr. Brigham Young is at the head of them. It's a bad thing that the Illinois militia is set out to fight against us and turn us out of the city without mercy, but it's a sorer thing that the greater part of our people, being ignorant, will follow Mr. Brigham Young; and he's bent on going west, sir, into the heart of the Rocky Mountains, where he can set up a kingdom of his own. His teaching is against good doctrine in two respects; he says that they will wax strong there until they can avenge the blood of their brethren who have been hunted and slain, and that the elders and apostles will live like the patriarchs of old, and have many wives, in order to build up the Church." "And has the other party in your sect no strength to resist?" "Very little strength, sir, except that God is on the side of the righteous; but Mrs. Smith, the prophet's widow, with his sons and many hundreds of us, will not give in to the evil, but will stay in Illinois and Missouri in face of the worst that persecution can do, for it was thereabouts that the prophet said that the Holy City should be, and he gave us no word to kill and destroy our fellow-men; and although perhaps he was led away and sinned sometimes as other men do, it is a scandalous lie to say that he thought to teach wickedness and falsehood to his Church." "I wonder," asked Ephraim within himself, "if that is true, or what strange secret that troubled soul took with him to the other side of death?" In the evening after the stranger was gone Susannah sat with Ephraim in the old doorway. Before them, mid the harvest fields, winding over hill and dale, lay the long white road which led to the hill of Smith's early visions--the road on which Susannah had set forth with Angel Halsey on her wedding journey. "You are a-weary, wife, to-night," said Ephraim. He smoothed the hair upon her brow. "You have exhausted yourself with long weeping, and yet--" He did not say, "Have you reason to bemoan this man's tragic end?" for he knew that more sacred memories had caused the tears; of these some faint jealousy rose in his breast and kindness sealed his lips. She told him the truth in very simple words such as loving women use. "To-day I seemed to see" (she laid her hand across her knit brows) "all the passion of it again, the wrong, the right, the misery--from the day that Angel and I went out with such young passionate desire to divide the right from the wrong. I could see Angel and my baby shot before my eyes as Joseph Smith was shot. It is terrible to see death come that way. But they are all three lying now in the perfect peace of death." She put her hand in his. "Then, dear, my mind came back, from the rage and terror of war. I thought of their peace and of you--how God has healed my life by your love, and given me such joy. Is he not able to provide for the healing of the nations?" THE END. 
35565	----	http://bencrowder.net/books/mtp. Volunteers: Eric Heaps with a little help from Benjamin Bytheway and Ben Crowder. _The_ Mormons _and the_ Theatre OR _The History of Theatricals in Utah_ With Reminiscences and Comments Humorous and Critical _By_ JOHN S. LINDSAY SALT LAKE CITY, UTAH 1905 CHAPTER I. In rather sharp contrast to other Christian denominations, the Mormons believe in and are fond of dancing and the theatre. So much is this the case that Friday evening of each week during the amusement season is set apart by them in all the settlements throughout Mormondom for their dance night. Their dances are generally under the supervision of the presiding bishop and are invariably opened with prayer or invocation, and closed or dismissed in the same manner, with a brief return of thanks to the Almighty for the good time they have enjoyed. The theatre is so popular among the Mormon people, that in almost every town and settlement throughout their domains there is an amateur dramatic company. It is scarcely to be wondered at that Salt Lake has the enviable distinction of being the best show town of its population in the United States, and when we say that, we may as well say in the whole world. It is a well established fact that Salt Lake spends more money per capita in the theatre than any city in our country. Such a social condition among a strictly religious people is not little peculiar, and is due, largely, to the fact that Brigham Young was himself fond of the dance and also of the theatre. He could "shake a leg" with the best of them, and loved to lead the fair matrons and maidens of his flock forth into its giddy, bewildering mazes. Certain round dances, the waltz and polka, were always barred at dances Brigham Young attended, and only the old-fashioned quadrilles and cotillions and an occasional reel like Sir Roger de Coverly or the Money Musk were tolerated by the great Mormon leader. That Brigham Young was fond of the theatre also, and gave great encouragement to it, his building of the Salt Lake Theatre was a striking proof. He recognized the natural desire for innocent amusement, and the old axiom "All work and no play makes Jack a dull boy," had its full weight of meaning to him. Keep the people in a pleasurable mood, then they will not be apt to brood and ponder over the weightier concerns of life. There may have been a stroke of this policy in Brigham Young's amusement scheme; but whether so or not he must be credited with both wisdom and liberality, for the policy certainly lightened the cares and made glad the hearts of the people. Although Salt Lake City has been the chief nursery of these twin sources of amusement for the Mormon people, to find the cradle in which they were first nursed into life, we will have to go back to a time and place anterior to the settlement of Salt Lake. Back in the days of Nauvoo, before Brigham Young was chief of the Mormon church, under the rule of its original prophet, Joseph Smith, the Mormon people were encouraged in the practice of dancing and going to witness plays. Indeed, the Mormons have always been a fun-loving people; it is recorded of their founder and prophet that he was so fond of fun that he would often indulge in a foot race, or pulling sticks, or even a wrestling match. He often amazed and sometimes shocked the sensibilities of the more staid and pious members of his flock by his antics. Before the Mormons ever dreamed of emigrating to Utah (or Mexico, as it was then), they had what they called a "Fun Hall," or theatre and dance hall combined, where they mingled occasionally in the merry dance or sat to witness a play. Then, as later in Salt Lake, their prophet led them through the mazy evolutions of the terpsichorean numbers and was the most conspicuous figure at all their social gatherings. While building temples and propagating their new revelation to the world, the Mormons have always found time to sing and dance and play and have a pleasant social time, excepting, of course, in their days of sore trial. Indeed, they are an anomaly among religious sects in this respect, and that is what has made Salt Lake City proverbially a "great show town." Mormonism during the Nauvoo days had numerous missionaries in the field and many converts were added to the new faith. Among others that were attracted to the modern Mecca to look into the claims of the new evangel, was Thomas A. Lyne, known more familiarly among his theatrical associates as "Tom" Lyne. Lyne, at this time, 1842, was an actor of wide and fair repute, in the very flush of manhood, about thirty-five years of age. He had played leading support to Edwin Forrest, the elder Booth, Charlotte Cushman, Ellen Tree (before she became Mrs. Charles Kean), besides having starred in all the popular classic roles. Lyne was the second actor in the United States to essay the character of Bulwer's Richelieu--Edwin Forrest being the first. The story of "Tom" Lyne's conversion to the Mormon faith created quite a sensation in theatrical circles of the time, and illustrates the great proselyting power the elders of the new religion possessed. Lyne, when he encountered Mormonism, was a skeptic, having outgrown belief in all of the creeds. It was in 1841 that George J. Adams, a brother-in-law of Lyne's, turned up suddenly in Philadelphia (Lyne's home) where he met the popular actor and told him the story of his conversion to the Mormon faith. Adams had been to Nauvoo, met the prophet and become one of his most enthusiastic disciples. Adams had been an actor, also, of more than mediocre ability, and as a preacher proved to be one of the most brilliant and successful expounders of the new religion. Elder Adams had been sent as a missionary to Philadelphia in the hope that his able exposition of the new evangel would convert that staid city of brotherly love to the new and everlasting covenant. In pursuance of the New Testament injunction, the Mormon missionaries are sent out into their fields of labor without purse or scrip, so Elder Adams, on arriving at his field of labor, lost no time in hunting up his brother-in-law, "Tom" Lyne, to whom he related with dramatic fervor and religious enthusiasm the story of his wonderful conversion, his subsequent visit to Nauvoo, his meeting with the young "Mohammed of the West," for whom he had conceived the greatest admiration, as well as a powerful testimony of the divinity of his mission. Adams was so convincing and made such an impression on Lyne that he at once became greatly interested in the Mormon prophet and his new revelation. This proved to be a great help to Elder Adams, who was entirely without "the sinews of war" with which to start his great campaign. The brothers-in-law put their heads together in council as to how the campaign fund was to be raised, and the result was that they decided to rent a theatre, get a company together, and play "Richard III" for a week. Lyne was a native of Philadelphia and at this time one of its most popular actors. It was here that Adams had met him a few years before and had given him his sister in marriage. The theatrical venture was carried through, Lyne playing Richard and Elder Adams, Richmond. The week's business, after paying all expenses, left a handsome profit. Lyne generously donated his share to the new cause in which he had now grown so deeply interested and Elder Adams procured a suitable hall and began his missionary labors. His eloquent exposition of the new and strange religion won many to the faith; one of the first fruits of his labors being the conversion of Thomas A. Lyne. Such an impression had Adams's description of the Mormon prophet and the City of the Saints (Nauvoo) made upon Lyne that he could not rest satisfied until he went and saw for himself. He packed up his wardrobe and took the road for Nauvoo. With a warm letter of introduction from Elder Adams to the prophet, it was not long before Lyne was thoroughly ingratiated in the good graces of the Mormon people. He met the prophet Joseph, was enchanted with him, and readily gave his adherence to the new and strange doctrines which the prophet advanced, but whether with an eye single to his eternal salvation or with both eyes open to a lucrative engagement "this deponent saith not." The story runs that after a long sojourn with the Saints in Nauvoo, during which he played a round of his favorite characters, supported by a full Mormon cast, he bade the prophet and his followers a sorrowful farewell and returned to his accustomed haunts in the vicinity of Liberty Hall. During his stay in Nauvoo, Mr. Lyne played quite a number of classical plays, including "William Tell," "Virginius," "Damon and Pythias," "The Iron Chest," and "Pizarro." In the latter play, he had no less a personage than Brigham Young in the cast; he was selected to play the part of the Peruvian high priest, and is said to have led the singing in the Temple scene where the Peruvians offer up sacrifice and sing the invocation for Rolla's victory. Brigham Young is said to have taken a genuine interest in the character of the high priest and to have played it with becoming dignity and solemnity. Here was an early and unmistakable proof of Brigham Young's love for the drama. Mr. Lyne, while relating this Nauvoo incident in his experience to the writer, broke into a humorous vein and remarked: "I've always regretted having cast Brigham Young for that part of the high priest." "Why?" I inquired, with some surprise. With a merry twinkle in his eye and a sly chuckle in his voice, he replied: "Why don't you see John, he's been playing the character with great success ever since." There are still a few survivors of the old Nauvoo dramatic company, who supported "Tom" Lyne, living in Salt Lake. Bishop Clawson, one of the first managers of the Salt Lake theatre, is among them. Lyne played a winning hand at Nauvoo. He made a great hit with the prophet, who took such a fancy to him that he wanted to ordain him and send him on a mission, thinking that Lyne's elecutionary powers would make him a great preacher. But "Tom" had not become sufficiently enthused over the prophet's revelations to abjure the profession he so dearly loved, and become a traveling elder going about from place to place without purse or scrip, instead of a popular actor who was in demand at a good sized salary. Lyne had made his visit remunerative and had enshrined himself in the hearts of the Mormon people, as the sequel will show: but he drifted away from them as unexpectedly as he had come. Having become a convert to the new religion, it was confidently expected that he would remain among the Saints and be one of them; but he drifted away from them and the Mormons saw no more of "Tom" Lyne till he turned up in Salt Lake twenty years later, soon after the opening of the Salt Lake Theatre. Lyne was the first star to tread its stage and played quite a number of engagements during the years from '62 to '70. He made money enough out of his engagements at the Salt Lake Theatre to live on for the remainder of his days. For the last twenty years of his life, he rarely appeared in public except to give a reading occasionally. With his French wife, Madeline, he settled down and took life easy, living cosily in his own cottage, and in 1891 at the advanced age of eighty-four Thomas A. Lyne passed peacefully away, a firm believer in a life to come but at utter variance with the Mormon creed, which he had discarded soon after his departure from Nauvoo. CHAPTER II. Thus far into the bowels of the land Have we marched on without impediment. --Shakespeare. When the Mormons came from Nauvoo to Salt Lake they brought with them to this wilderness in the Rocky Mountains, the love of the drama, and as a consequence it was not long, only a few years from 1847 to 1850, before they began to long for something in the way of a theatre. The pleasant recollections of the drama as interpreted at Nauvoo by Mr. Lyne and his supporting cast, were still fresh in their memories, and almost before many of them had comfortable houses to live in they began to yearn for some dramatic amusement. As a result of this strong inclination for the play and a still more universal desire for dancing, it was but a short time before their wishes materialized. As early as the fall of 1850 they had formed a club called the Musical and Dramatic Association. The name was a comprehensive one, intentionally so, for the organization included the celebrated "Nauvoo Brass Band," a number of whose members also figured in the dramatic company. Indeed it was from this musical organization that the dramatic company really sprang. The members of this original dramatic company were John Kay, Hyrum B. Clawson, Philip Margetts, Horace K. Whitney, Robert Campbell, R. T. Burton, George B. Grant, Edmond Ellsworth, Henry Margetts, Edward Martin, William Cutler, William Clayton, Miss Drum, Miss Margaret Judd, and Miss Mary Badlam. Miss Badlam, in addition to playing parts, was very popular as a dancer and gave her dancing specialties between the acts, making something like our up-to-date continuous performance. The first public dramatic performances were given in the "Bowery" (a very reminiscent name for a New York theatre goer of that day). "The Bowery" in this case was a summer place of worship which stood on the Temple Block near where the big Tabernacle now stands. In this place of worship as early as the year 1850, with the aid of a little home-made scenery and a little crude furniture, were the first plays presented to a Salt Lake audience. The first bill consisted of the old serio-comic drama, "Robert Macaire, or the Two Murderers," dancing by Miss Badlam, and the farce of the "Dead Shot." Judging by their titles, these plays were rather a gruesome selection to play in a church. As it is a matter of historic interest the cast so far as procurable is appended of "Robert Macaire:" Robert Macaire ................................. John Kay Jacque Stropp ............................. H. B. Clawson Pierre .................................. Philip Margetts Waiter .................................. Robert Campbell Clementina ................................ Margaret Judd Celeste ....................................... Miss Orum Several other plays were given during this first dramatic season and were creditably performed, affording pleasure both to the audiences and actors; the only remuneration the actors received, by the way, for it must be remarked that these first dramatic efforts were entirely voluntary on the part of the company. The orchestra which played in connection with this first dramatic company deserves to be made a matter of record quite as much as the company itself, for it was also drawn from the ranks of the historic "Nauvoo Brass Band." William Pitt, the captain of the band, was the leader of the orchestra. He could "play the fiddle like an angel," handling the bow with his left hand at that. The associate players of Captain Pitt were William Clayton, James Smithers, Jacob Hutchinson, David Smith, and George Warde. The Musical and Dramatic Association played in the Bowery occasionally from 1850 to 1852. The first amusement hall built in Salt Lake, which was used chiefly for dancing, was erected at the Warm Springs in the year 1850. It was a good sized adobe building and served as a social hall until 1852, when the Social Hall proper was completed. It was built at this out of the way place so as to combine the use of the Warm Springs for bathing with the social meetings held there. But it proved to be too difficult to get to, when the nights were dark and the roads were bad, so Brigham Young had the Social Hall built which was quite central and the Warm Springs music hall was converted into a roadside tavern and was run by Jesse C. Little for a time. The first string band to furnish music for dances played at this hall and was composed of Hopkins C. (familiarly known as "Hop") Fender, Jesse Earl and Jake Hutchinson. These gentlemen deserve to be remembered in the musical history of Salt Lake City as the first to furnish the inspiring strains to which the worthy pioneers danced. In the fall of 1852, the Musical and Dramatic Association was reorganized and renamed the "Deseret Dramatic Association." In this year the historic Social Hall was erected, and with a view to opening it with becoming brilliancy the original company was greatly added to, for the drama had become a popular amusement with the Saints, and many of the chiefs of the church, including President Young, held honorary membership in the "D. D. A." The Social Hall, which is still standing and in well preserved condition, is one of the old landmarks that are fast disappearing. It is a comparatively small structure about 40x80 feet. It was considered in its time a fine amusement hall but has long since become dwarfed by the greater buildings which have gone up around it. It has a stage twenty feet deep, two dressing rooms under the stage, an ample basement under the hall for banqueting purposes. This auditorium is about 40x60 feet with a level floor for dancing for the amusement of the play and dancing were fairly and considerately alternated by the managers of the D. D. A. In the early winter of 1852 this hall was opened with a dance to which the elect were invited, and it was a great crush. The first social gathering in the new hall formed a sort of punctuation mark in the social caste among the Saints. Of course, the hall being small, the invitations had to be limited and many there were who felt slighted because they were not among the invited. Envy on the one hand and a supercilious superiority on the other gave birth to a feeling of caste which was altogether in bad taste among professing Saints. The great event of this season in the amusement line was the dramatic opening. Local artists had been employed for some time and had stocked the stage with excellent scenery. Bulwer's classic play "The Lady of Lyons" was selected for the opening bill. The company had been so strengthened that the members could cast any of the great plays. To the original company had been added besides a long list of honorary members, the following named active male members: James Ferguson, Bernard Snow, David Candland (stage manager), John T. Caine, David McKenzie, Joseph Simons and Henry Maiben; to the female contingent had been added Mrs. Cyrus Wheelock, Mrs. Henry Tuckett, Mrs. Joseph Bull, Mrs. John Hyde, Mrs. Sarah Cook. It will be observed that they were all married women. This is a very noticeable feature, as it is so unusual in a dramatic company nowadays, either amateur or professional. The explanation of it, however, is simple enough. At that time there were few if any unmarried women in Utah that had arrived at the marriageable age. The only three women whose names appear in the original company were unmarried, Miss Judd, Miss Orum and Miss Badlam, which seems exceptional and they now seem to have all disappeared, or they are overshadowed by the married women, or perhaps they appear in the reorganized company under a new name with Mrs. attached. The Social Hall theatrical opening was an event in the history of Utah. It may be truly said that it marked an epoch in the development of civilization in the Rocky Mountain region and the growth of the drama in the far West. Even San Francisco had not up to this time made any such ambitious attempt in the dramatic line. I have not been able to procure a program of this opening performance but the cast of the principal characters was as follows: Claud Melnotte ........................... James Ferguson Monsieur Beauseant ....................... David Candland Monsieur Glavis ........................... John T. Caine Col. Damas ........................ John D. T. McAllister Mons. Deschapples ..................... Horace K. Whitney Landlord ................................ Philip Margetts Pauline Deschapples ....................... Mrs. Wheelock Madame Deschapples ................... Mrs. M. G. Clawson Widow Melnotte .......................... Mrs. Sarah Cook The play was a pronounced success and the players covered themselves with glory. A number of plays were now put on in rapid succession, for the D. D. A. had caught the true dramatic fire, and the people were hungry for the play. In the great plays, a number of which were essayed, the characters were strongly filled. Bernard Snow, who had played with the elder Booth in California, which gave him a brief professional experience, was easily in the lead of all the Mormon actors. He played an Othello that would have done credit to Shakespeare anywhere, while Ferguson as Iago was scarcely less convincing. In "Damon and Pythias" also these players shone with more than ordinary brilliancy. Snow's Damon was pronounced a work of art, while Ferguson looked and acted Pythias to the admiration of all who witnessed it. Mrs. Wheelock as Calanthe and Mrs. Tuckett as Hermion made up a quartet of players that would have graced any stage in the country. "Virginius" was also played here with Snow in the title role, a favorite with him. When Lyne came ten years later and played these same characters in the Salt Lake Theatre, many of the old frequenters of the Social Hall ranked Bernard Snow as Lyne's equal and they had to be brought to play together in the Salt Lake Theatre to gratify the many admirers of both. "Pizarro" was the play chosen for this event and it served to pack the theatre. Lyne appeared as Pizarro for the occasion although Rolla was his favorite part. This gave Snow the advantage as Rolla is the star part. It proved a great hit both financially and artistically. The Social Hall orchestra was a feature at all the dramatic performances, and came in for its due share of praise and admiration. It was under the direction of Domenico Ballo, who had formerly been a band master at West Point. He was a fine composer and arranger, and one of the best clarinet players ever heard. Professor Ballo was a graduate of the Conservatory of Music at Milan. He served several years as band master at West Point. He drifted into Utah at an early day and cast his lot with the Mormons. He organized a fine brass band here and built a fine dance hall which was known as "Ballo's Music Hall." Salt Lake City has from a very early period in its history enjoyed an enviable reputation in a musical way. Its first musical organization as already mentioned was the Nauvoo Brass Band, organized originally in Nauvoo in connection with the Mormon militia known as the "Nauvoo Legion," of which Joseph Smith held the distinguished office of Lieutenant General. The exodus from Nauvoo and the formation soon afterwards of the "Mormon Battalion" demoralized to a great degree both the legion and the band. Both organizations, however, were reconstructed soon after the settlement of Utah, and each played a conspicuous part in its early history. At the laying of the corner stone of the Salt Lake Temple as early as 1853, the Nauvoo Brass Band and Ballo's Brass Band were consolidated for this occasion and increased to sixty-five players under the leadership of Professor Ballo, who gave the people of Salt Lake a musical treat that would have been a credit to any metropolitan city. Ballo was a thorough and accomplished musician and his masterly work at such an early period had much to do with developing Salt Lake's musical talent. From 1852 to 1857 the Social Hall continued to be the principal place of amusement for the people of Salt Lake City, as well as those who came in from various parts of the Territory. Those living at a distance and visiting the city either on business or pleasure (which were generally combined) deemed themselves extremely fortunate if there chanced to be a play "on the boards" during their brief sojourn in the city. The fame of the Social Hall and its talented company of players, dramatic and musical, had spread abroad in the land and many of the smaller towns began to emulate Salt Lake City and organized dramatic clubs. In the year 1857 amusements as well as business of all kinds received a sudden and severe shock from which it took a year or more to recover. In this year a rupture occurred between the Mormon chiefs and the United States Judges, which resulted in President Buchanan sending Albert Sidney Johnson to Utah with an army to crush the incipient rebellion. The heroes of the Social Hall stage now were cast to play more serious parts. The stage was now to be the tented field, their music, the roll of the drum and the ear-piercing fife. "Jim" Ferguson, one of the leading actors, was Adjutant General of the "Nauvoo Legion," as the Territorial militia was called, and all the other stage heroes were enrolled under its banners. The "Legion" was sent out into the mountains to check the advance of the invading army. Not only did all amusement and business generally come to a sudden stop, but so serious was the situation that a general exodus of the people to the south was ordered by the church authorities and Salt Lake City was abandoned. Meeting houses, theatre, stores and nearly all the dwellings in the city were vacated, and the intention was to burn the city rather than this "hell born" army should occupy and pollute it. No occasion for carrying into effect this insane resolution transpired, for which the people have ever since been thankful. Soon after its adoption a better understanding was reached between the refractory Saints and Uncle Sam's government, and the people gradually came back to their homes in the city, glad indeed that the sacrificial torch had not been applied to them. "The invading army" had passed peacefully through the city and made its encampment forty miles away. Things began to resume their normal condition, but the winter of 1857-8 was a blank in the Mormon amusement field. CHAPTER III. Now is the winter of our discontent Made glorious summer by this son of York, And all the clouds that lowered upon our house, In the deep bosom of the ocean buried; Now are our brows bound with victorious wreaths, Our bruised arms hung up for monuments, Our stern alarums are changed to merry-meetings And our dreadful marches to delighted measures. --Richard III. The Mormon war cloud that lowered so portentously during the winter of 1857-8 had been dispelled without bloodshed, and peace once more brooded over the land. The soldiers of the "Nauvoo Legion" had "hung up their _un_-bruised arms for monuments" and resumed their old avocations, and the wheels of trade, "the calm health of nations," were once again running in their accustomed grooves. The people had set to work with redoubled energy to make up for the losses "the war" had entailed upon them, so that they had little time or inclination for amusement. The advent of Johnson's army into Utah, although encamped forty miles from the city, had its effect; it brought in its wake, as an army always does, a lot of camp followers,--hangers-on--a contingent that was thrown largely into Salt Lake, and not a desirable one. This made the Mormon people wary and suspicious, and inclined them more than ever to isolate themselves from strangers. Notwithstanding this condition of affairs, in the winter of '59 they began to resume their usual amusements, and a number of plays were given that winter in the Social Hall. By this time the "army" having no active service, began to feel the need of some amusement, and some of the soldiers improvised a theatre in the camp. Sergt. R. C. White, better known later among Pacific coast theatricals as "Dick" White, was the leading spirit in this affair. White was a scholar as well as a soldier; moreover, he had the poetic and dramatic instinct in him, and in common with all living creatures, he felt that he must exercise his faculties. So in order to give vent to his pent up love of the drama, he organized a dramatic company among the soldiers of Camp Floyd. The Sergeant, or "Dick" as he was called, was not only a clever amateur actor but a poet, and something of an artist as well. By his skill in this latter line he soon had the necessary scenery painted for the Camp theatre. Pigments were scarce in the camp and even in Salt Lake at that time, but White was resourceful, and equal to every emergency, so he made levy on the quartermaster's department for liberal supplies of mustard, red pepper, ox blood, and other strange materials with which to get in his color effects. The "Camp Floyd Theatre" as it was called, was not a stupendous structure, only large enough to accommodate about two hundred persons, and the stage in proportion to the auditorium. It was built of rough pine boards and canvas--principally canvas--but answered all the requirements of a theatre for the amusement of the camp. White had but little trouble in organizing his corps dramatique, so far as men were concerned, but the female contingent gave him much concern and considerable trouble to secure. Women in the camp were scarce, and female talent was at a premium. There were a few officers whose wives were with them and some "hired help" of the female persuasion, but none of the women of the camp had any experience in theatricals. Several were willing, and even eager to try; so White made a selection and cast a play and put it in rehearsal, but "woe is me!" the women were all such tyros that he was almost in despair, until he suddenly conceived the project of engaging one of the Social Hall actresses to play the leading female character; if he could do that, then, he reasonably argued that he could get along, but could a Mormon actress be induced to come to Camp Floyd? Here was a dilemma; but the bold Richard perhaps thought of the lines of his renowned namesake, Richard Plantagenet: "Dangers retreat when boldly they're confronted, And dull delay leads impotence and fear," so he took courage. He opened up a correspondence with Mrs. Tuckett of Social Hall fame. White was an accomplished writer, and poetical, and there is no doubt he could write a winning letter. We have no knowledge of what inducements he offered, so can only surmise that a liberal salary was the temptation held out to her. Suffice it to say that Mrs. Tuckett accepted the offer and joined the Camp Floyd Theatre Company, thus making a noticeable weakening of the Social Hall force, and creating a commotion among her fellow players in Salt Lake, and the people generally, as she went in opposition to the wishes of her husband and friends and the church authorities. It was regarded not only as an unwise step for Mrs. Tuckett to take, but a discreditable one. It was a reproach to the Saints to have one of their number go and mingle with the ungodly soldiers who had come out here to destroy them. Mrs. Tuckett was looked upon from the moment of her departure as a lost sheep from the fold. These apprehensions were not unfounded, for Mrs. Tuckett, whether wearied of her Mormon environment, or led away by the unusual attentions shown her by the officers and men of the camp (with whom her acting soon made her a great favorite), lost any former love she may have had for Salt Lake, and sundered all social and family ties there. "Dick" White, poet, actor, artist, achieved another conquest; not only had he succeeded in getting Mrs. Tuckett away from the Social Hall company, but later on he won the affections of the Mormon actress and took her completely away from her family, friends and church. In some way White severed his connection with the army before the breaking out of the Civil War and had gone to California "taking the fair Desdemona with him." He married her and they lived together in Folsom, California; only a few years, however; Mrs. Tuckett-White died there in '63. Mrs. Tuckett, whose maiden name was Mercy Westwood, was of English birth, came to Utah in the early '50s where she soon afterward married as a polygamous wife. The Westwood family had a strong predilection for the stage; three of her brothers, Richard, Phillip and Joseph Westwood, figured conspicuously a little later on in the Springville Dramatic company. Her desertion from the ranks of the Social Hall company had created a vacancy they found it difficult to fill. She had been playing the leading roles, filling the place of Mrs. Wheelock who also became disaffected and went to California in '57 with a number of others, under protection of Col. Steptoe's command. What particular reason Mrs. Wheelock had for withdrawing from the Mormon people, we do not know. She settled in Sacramento where after a time she became Mrs. Rattenbury, and has never returned except for a brief visit and this quite recently. Mrs. Tuckett was the wife of Henry Tuckett who is still living in Salt Lake; and had four children by him at the time she left, and in abandoning husband and children to share the fortunes of the soldier actor Dick White, she subjected herself to a vast amount of severe and apparently just criticism. There is little known of her life after she left Utah even by her relatives; she probably regretted the step she had taken when too late. The Mormons never forgave White for taking Mrs. Tuckett from them. He visited Salt Lake about four years after the death of his Mormon wife, in the dramatic company of John S. Langrishe, who had Mr. C. W. Couldock with him and was traveling by stage overland to the gold mining towns of Montana; Virginia City of vigilante fame being their objective point. The Langrishe-Couldock company opened in the Salt Lake Theatre, August the first, 1867, in the "Chimney Corner" with Couldock in his favorite character of Peter Probity. R. C. White was the Solomon Probity of the cast. White was apprehensive of trouble if he should be discovered by the friends of Mrs. Tuckett, who regarded her peculiar "taking off" almost in the sense of an abduction. Conspicuous among Mrs. Tuckett's friends were the managers of the theatre, H. B. Clawson and John T. Caine; so White discreetly kept himself secluded during the day as much as possible, and only put in an appearance at the theatre when it was time to dress for the play. White was not personally known to the managers, or any of the employees about the theatre. He had been little in Salt Lake during the army's occupation of Camp Floyd and consequently was scarcely known. Trusting to these circumstances he hoped to escape recognition, and avoid the storm of abuse he felt sure would be showered on his guilty head; but unfortunately his name was on the program and although a common name and one that might easily escape especial notice, White was by no means a common man and his performance of Solomon attracted special attention to him. Some man in the audience who had met him at Camp Floyd recognized him, and quietly informed the managers who he was. The whisper spread about with amazing rapidity and he began to be pointed out as the "reprobate and unscrupulous scoundrel" who had enticed Mrs. Tuckett away from home and friends and people. To make sure that this was the veritable White, the manager made some inquiries regarding him of Jack Langrishe, his manager. This was sufficient to arouse the curiosity of the company with regard to White's previous experience in Utah. White did not make a second appearance at the theatre. He had caught something of the buzz that was in the air about him, and quietly dropped out of the Langrishe company for the remainder of its Salt Lake engagement. The Langrishes remained two weeks and then moved on to Montana. White had not been entirely idle in the interim. He had made the acquaintance of a second Salt Lake woman, whom he prevailed upon to join him soon after his departure, and they were married shortly after; the woman casting in her fortune with the Langrishe troupe and doing such parts as they thought fit to cast her in. Mr. and Mrs. White eventually drifted into Portland, Oregon, and made that their home for many years. It was there the writer made their acquaintance some fifteen years later when he went to play leads for John Maguire at the New Market Theatre. They appeared to be living harmoniously and had four lovely children, two boys and two girls, the eldest about twelve years of age and a promising young actress. White was then the editor of the "Bee," an afternoon paper, and played on occasions in Maguire's Stock company. Some years later White with his family removed to San Francisco, where he became the stage manager of the Tivoli. It was during his incumbency of this position that he made the first dramatization of Rider Haggard's "She," and gave it its first production on the stage, which proved to be a great success and started numerous other companies to play it. White has now "fallen into the sere and yellow leaf" and for the last dozen years has been affectionately called by the profession "Daddy White." CHAPTER IV. Notwithstanding that during the winter of 1859-60 a number of dramatic performances were given in the Social Hall, they were nearly, if not all, revivals of plays that had been performed there previous seasons. Interest had declined from some cause or other. It was probably attributable in some measure to the departure of first Mrs. Wheelock and then of Mrs. Tuckett, the two leading actresses of the company; and then Jim Ferguson, one of the leading actors, was now engrossed in the publication of The Mountaineer, a weekly paper he had started in connection with Seth M. Blair and Hosea Stout, and for which he wrote most of the editorials, so that he had little if any time to devote to the playhouse. Bernard Snow, too, was absent from the company that winter and as a consequence plays of a lighter character were selected that did not require Snow and Ferguson. "The Golder Farmer," "Luke the Laborer," "Still Waters Run Deep," "All That Glitters Is Not Gold," were the principal plays given. During the following winter, 1860-61, there was nothing doing in the dramatic line in the Social Hall. One reason for this was that a new company had arisen, which, if not exactly a rival, was a strong competitor for public favor. Some of its principal members belonged to the Deseret Dramatic Association, and had been conspicuous in the ranks of its performers. The new company was called the Mechanics' Dramatic Association, and was headed by the favorite Social Hall comedian, Phil Margetts, who was president and manager of the new organization. The members of this new company were Phil Margetts, Harry Bowring, Henry McEwan, James A. Thompson, Joe Barker, John B. Kelly, John Chambers, Joseph Bull, Pat Lynch, William Wright, Bill Poulter, William Price, Mrs. Marion Bowring, Mrs. Bull, Mrs. McEwan, Elizabeth Tullidge and Ellen Bowring. Harry Bowring had in course of construction a new dwelling house; it was covered and the floors laid, but no finishing or plastering had been done, no partition walls had been put in, so that the entire lower story was one room, not more than 18x40 feet in dimensions, about one-third the size of the Social Hall. The stage occupied about one-third of the same, leaving an audience chamber of about 18x25 feet, not large enough, as it proved, to accommodate the numbers that were anxious to witness the new performances. For dressing rooms, they had the house at the back, in which Mr. Bowring and family resided, and which communicated with the stage by a doorway in the new structure. The scenery and drop curtain, which was necessarily of small dimensions, was painted by the sterling and versatile artist, William P. Morris. The auditorium was seated a la circus, with board seats rising one above the other, with a row of chairs in front for the distinguished guests and patrons. Such was "Bowring's Theatre," as it was called. Whether the managers christened it that, or the name was given it by the patrons and guests, we do not pretend to know, nor does it matter; but this fact may be mentioned in relation to it, that it was first place in Salt Lake City to be called a theatre. The Bowery being a place of worship (although the name was strongly suggestive of the New York Bowery theatre), could not consistently be called a theatre and the Social Hall embracing all the social features--plays, dances and banquets--never came to be called a theatre, Social Hall fully covering its functions, so that the Bowring was really the first place to be known distinctively as a theatre. Although the theatre was so very small the company did not appear to be circumscribed in their histrionic efforts by any mere limitations of space or stage appurtenances, as the following list of plays will show: "The Honeymoon," "The Gamester," "Luke the Laborer," and "Othello," and the farces of "Betsy Baker" and "Mr. and Mrs. Peter White." In the dramas, Mr. Margetts, who was recognized as the comedian par excellence, chose to assume the tragic mask and appeared in the leading roles, leaving the principal comic parts to his friend and colleague Harry Bowring. It was somewhat of a surprise to "Phil's" friends and admirers who knew his qualifications for comedy, to see him in these tragic characters, but he is said to have given everybody a pleasant surprise in them and Harry Bowring carried the comedy roles so successfully as to divide the honors with "Phil." Mrs. Bowring, who played the "lady leads," also distinguished herself to such a degree that she took a prominent place in the Salt Lake Theatre soon after its opening. It was during the performance of "Betsy Baker" in this place that "Jimmy" Thompson, who was playing the part of Mr. Crommie, won such distinction in that character that the name of "Crommie" has attached to him among his acquaintances ever since. Harry McEwan, Joe Barker, Billie Wright, Bill Poulter and dear old John Kelly and Mrs. Bull and Mrs. McEwan all achieved some celebrity in connection with the little playhouse--"Bowring's Theatre." Manager Margetts waited one day on President Brigham Young and invited him, with his family, to see their play. The President of course had heard of the new theatre, (what was there he didn't hear of?) but affected some surprise that Phil and his associates should have started what might be considered a rival to the D. D. A. "When do you play?" inquired the President. "We have a play tonight," answered Phil; "'Luke the Laborer,' but we could not accommodate your family tonight, President Young, as the seats are mostly engaged, but we would be pleased to reserve the house for yourself and family for our next play, 'The Honeymoon,' which will be on Friday night." "Well," says Brigham, "I would like to see the play tonight. Why can't Heber (meaning Heber C. Kimball, his chief counsellor, who was sitting within hearing) and I come tonight, and the family can come the next night?" The President thought to catch them in a state of unpreparedness by going sooner than was arranged for him, but Phil readily acquiesced in the President's wish, and he and Brother Kimball "took in the show" that night. They both expressed their pleasure and spoke words of encouragement to the performers. On the following day Manager Margetts sent ninety tickets, the entire seating capacity of the theatre, to President Young for himself and family. The tiny theatre was packed to see "The Honeymoon." The Young family certainly was in evidence on that occasion, but there was quite a sprinkling of "Heber's" folks and other friends to whom the President had given tickets from his wholesale reserve. "The Honeymoon" was a pronounced success. After the play Phil appeared before the curtain and in a happy way thanked the President and those of his family and friends present for honoring the company, and expressed regret that they had not a more commodious and comfortable theatre in which to entertain their friends. Brigham, evidently pleased, made a return speech from his place in the audience and complimented the company. He encouraged them to go ahead and told them he intended before long to build a good big theatre, where they could have ample room to develop their dramatic art, observing in his characteristic way, that the people must have amusement. It will thus be seen that these performances led indirectly to the building of the Salt Lake Theatre, for immediately after this the President instructed Hyrum Clawson to reorganize the Deseret Dramatic Association and to unite it with the Bowring Theatre Company, for he was going to build a big theatre. The idea had evidently entered his mind to stay. "Brother Brigham," as he was popularly and lovingly called, was quick to comprehend the financial results of a great theatre in a community whose members were all lovers of the drama, and two large dramatic associations, bursting with ambition and only too anxious for a good place and opportunity to air their talents. So he gave it out in meeting one Sunday, much to the gratification of his congregation, that he was going to build a big "fun hall," or theatre, where the people could go and forget their troubles occasionally, in a good, hearty laugh. "We have a large fund on hand," said he, "for the erection of a Seventy's hall, but not enough to build such a hall as I want for the Seventies; so we will use that fund to help build the theatre, and when we get the theatre running we can pay back the Seventy's hall fund with good interest, and in that way the Seventy's will get their hall sooner than if they started to build it now." The Seventy's hall has never been built! The big theatre was planned and erected. William H. Folsom was the architect and personally superintended the construction of the building. This same gentleman, also, designed and built the big turtle-shaped Tabernacle, proving that he was a constructive genius. On March the sixth, 1862, the Salt Lake Theatre, although far from being finished, was so far completed as to be used, and on this date it was opened with such ceremonies as would not only be deemed unique in any other community, but would be set down as sacriligious by pious people of other faiths. On this occasion the theatre was filled to its utmost capacity by invitation. No admission fee was charged, the invitations being extended by President Young to the church authorities, state, county and municipal officers, the workmen who had erected the building, some two hundred with their families. Some even who held invitations could not get in; it resembled a huge revival meeting. The President and his counsellors, a number of the apostles and other church dignitaries sat on the stage in front of the green baize drop curtain. The parquette was filled with the officials, church and secular, and the dramatic company and members of their families. The circles were filled principally by the men who had worked on the building and their families. There was a feeling of greatest expectancy pervading the large audience. The people were there to witness not a play on this occasion, but something deemed of still more importance, the dedication of the new theatre. The Mormons dedicate all of their public buildings, whether temples, tabernacles, stake houses, ward houses, school houses, theatres, dance halls, or co-operative stores to the service for which they were erected. The ceremony is much like one of their religious meetings with the addition of the dedicatory prayer. On this occasion President Brigham Young occupied the center of the stage. There was a program of vocal and instrumental music, a special choir gotten together for the occasion, and the theatre orchestra, led by Professor "Charlie" Thomas, furnished the music. President Young called the large audience to order and the choir sang. Then Daniel H. Wells, or "Squire" Wells as he was popularly called, offered up the dedicatory prayer. "Squire" Wells no doubt made a good city mayor and an efficient general of the Nauvoo Legion, but the worthy "Squire" was not an orator, moreover, he had his piece written for this occasion and read it; his peculiar mode of delivery was tiresome even when at his best, when he had his choice of subject and all the latitude he could desire; but it was especially so on this occasion, when he was circumscribed to a most monotonous enumeration of everything that entered into the construction of the huge building. Beginning with the ground on which it stood and going in systematic order up through it foundation, walls, floors, doors, windows, to the roof, particularizing even the timbers, nails and bolts, the laths and plaster, the glass and putty, no detail he could think of was omitted. Each and all were especially dedicated to their particular purpose and use, and the blessing of the Almighty invoked to be and continue with each of these materials, and with the structure as a whole. Even to those who believed in dedications, who were the great majority of those present, the dedicatory prayer was just a little wearisome and the audience experienced a feeling of relief when it was over and William C. Dunbar stepped to the front and assisted by the choir and orchestra, sang "The Star Spangled Banner." Brigham Young then made an address on the mission of the drama and his object in building the theatre, which avowedly was to furnish innocent and instructive amusement to the Saints. He inveighed somewhat extravagantly against tragedy and declared he wouldn't have any tragedies or blood-curdling dramas played in this theatre. This people had seen tragedy enough in real life and there was no telling the far-reaching and evil effects tragedies on the stage might have. He strongly opposed, too, the idea of having any Gentile actors play in this theatre. We had plenty of home talent and did not need them. President Heber C. Kimball followed in a brief address, strongly supportive of what President Young had said. Apostle John Taylor then gave a short address; then came selections by the orchestra, and more singing by the choir, and Mr. Dunbar sang another song written by Apostle Taylor for the occasion and set to music by Professor Thomas. For the grand finale an anthem written for the occasion by Eliza R. Snow and set to music also by Professor Thomas was sung by the choir, accompanied by the orchestra and and brass band consolidated for the occasion. The solo parts of the anthem were sung respectively by Mr. Dunbar and Mrs. Agnes Lynch. The musical program ended, an announcement was made that the theatre would be formally opened on Saturday evening, March the eighth, when the plays of "The Pride of the Market" and "State Secrets" would be presented. The people anxiously awaited the opening night. The performance was advertised to begin at 7 o'clock. At 5 o'clock hundreds were at the doors waiting to get in and before the time of the beginning every available spot of both seating and standing room was taken. The prices of admission were 75c for parquette and first circles; upper galleries 50c. The plays, both drama and farce, were capitally acted. Dunbar's song between the plays, "Bobbin' Around," made an immense hit. The merging of the M. D. A. into the D. D. A. made up a strong company. The roster of the Deseret Dramatic company as it stood at this opening performance and the cast of the initial plays cannot fail to be of interest after a lapse of more than forty-two years and so many of the original players have passed away. The members were: Hyrum B. Clawson, John T. Caine, Managers and both players; Philip Margetts, David McKenzie, William C. Dimbar, John R. Clawson, Henry Maiben, Jos. Simmons, Horace K. Whitney, Henry E. Bowring, R. H. Parker, George M. Ottinger, C. R. Savage, George Teasdale, Henry McEwan, John Kelly, Richard Mathews, John D. T. McAllister, Sam Sirrine, Henry Snell, Mrs. Marian Bowring, Mrs. S. A. Cook, Mrs. Woodmansee, Mrs. Margaret Clawson, Mrs. Alice Clawson, Miss Maggie Thomas, and Miss Sarah Alexander. Of the above-named the following have passed away: John R. Clawson, Henry Maiben, Jos. Simmons, H. K. Whitney, Henry McEwan, John B. Kelly, Richard Mathews, Henry Snell, Mrs. Bowring, Mrs. Alice Clawson, and Mrs. Cook. Bernard Snow and James Ferguson of Social Hall fame were on the roster, but not active members; they too are gone. The following is the opening bill: SATURDAY EVENING, MARCH 8, 1862. A Beautiful Comedy in Three Acts, _THE PRIDE OF THE MARKET._ Cast of Characters. Marquis de Volange ........................ John T. Caine Baron Troptora ............................. Henry Maiben Chevalier De Bellerive ..................... Jos. Simmons Ravannes ................................... R. H. Parker Dubois ................................... David McKenzie Isadore Farine ............................ H. B. Clawson Preval .................................... S. D. Sirrine Servants ..................... R. Mathews and Henry Snell Waiter .................................... John B. Kelly Mille De Volange ........................ Mrs. Woodmansee Norton (pride of the market) ......... Mrs. M. G. Clawson Comic Song, "Bobbing Around" ............... W. C. Dunbar To Conclude With the Laughable Farce _STATE SECRETS._ Cast of Characters. Gregory Thimblewell (the tailor of Tamworth) .. H. E. Bowring Robert (his son) ............................... R. H. Parker Master Hugh Neville ........................... S. D. Sirrine Calverton Hal ................................... W. H. Miles Humphrey Hedgehog ............................. Phil Margetts Maud Thimblewell (tailor's wife) ............... Mrs. Bowring Letty Hedgehog (with song) ............... Miss Maggie Thomas Such was the superb comedy bill with which the Salt Lake Theatre was auspiciously and successfully launched into the great dramatic sea on which she has made such a long and splendid voyage. The company played a few other plays between the opening date and the 15th of April, catching conference, which closed the first season of about six weeks' duration. They gave fifteen performances in this time. The company during this first short season scarcely found its bearings, much of the best talent was in the background and it took time and opportunity to discover it and place it to the best advantage. During the first season of the Theatre, Miss Sarah Alexander, in addition to playing many of the soubrette roles, was the _premiere danseuse_ of the company, and gave exhibitions of her skill in the terpsichorean art between the plays almost nightly; she was eventually superseded, however, by Miss "Totty" Clive (a daughter of Mr. Claud Clive, the costumer), who became so proficient in the art of dancing that before she was 15 years of age she was an established favorite with the public, and a feature of the theatrical entertainments. CHAPTER V. The isolation policy peculiar to the Mormons at this period, found expression in a discouragement of all Gentiles (as all non-Mormons were called) and Gentile enterprises in Utah. This feeling also found expression to some extent, for a short time in the sphere of the theatre, and it was boldly announced by some who were close in the councils of the Mormon chief, that he would have no Gentile actors in his theatre. A policy which was much more strongly emphasized at the time, however, was as to the character of the plays that should be presented. President Young set his foot down very firmly against the presentation of any tragedies, or plays of tragic character. The people he said had seen and felt too much of the tragic side of life; he wanted them to be amused, and not have their feelings harrowed up by tragic representations. This policy obtained for a short time only; gradually the general growing desire for the higher class of plays had to be taken into consideration by the managers, Clawson and Caine, who were running the house in the interest of the box office, chiefly, and this initial policy of the founder of the theatre was gradually abandoned, as well as the isolation policy which was to debar Gentile actors from the stage of the Mormon Theatre. During the summer of '62 the theatre was rushed to completion. On December 24, '62, the completed theatre was again formally dedicated and the following night, Christmas, the Stock Company opened up for a regular winter season in the "Honeymoon" under the direction and tutorship of our old Nauvoo favorite, Tom Lyne, who had learned of the opening of Brigham Young's new theatre, and saw a chance to renew his acquaintance with his old friends, and do a little business with them in their new temple of the drama. After a lapse of nearly twenty years, during which his old friends and admirers had completely lost sight of him, he suddenly "bobs up serenely" at Denver where he had been playing an engagement with J. S. Langrishe; from here he corresponded with Manager Clawson with the result that he was engaged to come to the Salt Lake Theatre as a tutor to the company. He was received with great kindness by the company and managers, and especially by Brigham Young, who treated him with marked consideration. He coached the company and directed several plays for them, but that was an irksome task for Lyne; he wanted to face the public himself. He saw a great opportunity and did not rest content until he had secured a starring engagement with the managers. Accordingly it was not long before the veteran tragedian (Lyne was now fifty-six) was announced to appear in a round of favorite characters supported by the Theatre Stock Company. He opened on January 14th in "Damon" to a packed house and played in quick succession the characters of "Richelieu," "Othello," "Richard," "William Tell," "Sir Giles Overreach," and Rolla in "Pizarro." In the latter play he could not expect to have any of the old Nauvoo cast, especially Brigham Young for the "High Priest," as he was now reigning as High Priest in reality; but he found a very capable successor in the person of George Teasdale, who since his experience in this part found promotion in the priestly line until he became one of the chief high priests of the church and a member of the Twelve. There is certainly some charm in that character of the "High Priest" in "Pizarro." Lyne's engagement was the first one made with any outside actor and broke almost in the very start the President's avowed policy of having no Gentile actors in his theatre. It was a comparatively easy step, however, as Mr. Lyne was regarded as almost, and likely to be altogether, one of us again, which idea, however, proved quite erroneous for Tom Lyne, after playing several profitable engagements during his first years in Salt Lake, where he settled down to end his days, became unnecessarily cynical and bitter against the dominant party; and especially against the proprietor and managers of the Salt Lake Theatre, when they decided that they had played him all that was profitable. Lyne's first engagement had "let down the bars," broken the isolation policy to such an extent that other Gentile actors soon followed. The truth is that the managers discovered even at that early period in Salt Lake's theatrical experience that the local Stock Company could not hold up the interest unaided and alone, especially after the Lyne engagement had shown the public the difference between a past master in the art (as Lyne was), and a company of comparative novices however talented they might be. Another line of policy which had been laid down by the chief of the new amusement bureau (that he would not have any tragedies nor murder plays performed in the new theatre) was sadly tangled and demoralized, during the very first engagement of an outside actor. "Virginius" was a favorite part of Mr. Lyne's and it went on, notwithstanding some discussion and protest, with Mrs. Alice Clawson (Brigham's prettiest daughter) as Virginia. When Virginius thrust the death dealing butcher knife which he purloins from the neighboring butcher stall into the trusting bosom of the fair Virginia, exclaiming "It is to save thine honor," the Rubicon was crossed the leap was taken, and the second cherished whim of the chief promoter of amusements for the Saints was shattered; it fell a sacrifice to a worldly "box office" policy; and significant to relate, his favorite daughter Alice was made the principal accessory to this disregard of his desires and counsel. The step once taken could not be retraced. Mr. Lyne's "Virginius" like his "Damon" and "Richelieu" proved very popular, and justified several repetitions. It was found that tragedy had its votaries quite as numerous as those of the Comic Muse; and there were no more protests either against the Gentile actors or the tragic plays, for the varied tastes of theatre patrons had to be considered and from this time on "box office" considerations wholly dictated the managerial policy of the Salt Lake Theatre. During the early days of the Salt Lake Theatre, that is to say, the first short season of 1862 and part of the season of '62-3, the company was somewhat handicapped by the lack of a competent "leading lady." Mrs. Wheelock and Mrs. Tuckett, the two leading actresses of the Social Hall days, had both left the Territory for California, and this left the D. D. A. weak in this respect. The comedy roles were well represented in the persons of Mrs. Margaret Clawson, Miss Sarah Alexander, Miss Maggie Thomas, and the character parts and old women by Mrs. Sarah Cook. Mrs. Marian Bowring was good in heavies, while pretty Alice Clawson could make good in a walking lady or light juvenile but they were short a "leading" woman. In the classic plays which Lyne put on: "Virginius," "Damon and Pythias," "Richelieu," etc., (Mrs. Alice Clawson was cast for the leading juvenile roles; she filled all the requirements so far as looks were concerned, but was not at all convincing where any impassioned acting was required) the popular verdict was "She's pretty, but can't act." Soon the managers discovered a very talented and promising actress to fill the place, in one Mrs. Lydia Gibson. Lydia was the young and pretty wife of Elder William Gibson, who had recently converted Lydia to the Mormon faith in the old country and brought her to Salt Lake and prevailed on her to become Mrs. Gibson number two. She was a very lovely woman and when she made her advent into the dramatic company soon became a general favorite both with the company and the public, and more than one fellow experienced a pang of envy when he learned she was the wife of Elder Gibson, a man old enough to be her father. Mrs. Gibson remained in the company only two seasons, long enough to establish herself thoroughly in the affections of everybody, when she sickened and shortly after died. She was buried in Brigham Young's private burying ground near where the prophet himself is buried. The entire dramatic company and many of the community followed her to her last resting place with every evidence of genuine sorrow. Her dramatic career was brief but brilliant. There had been some trouble on the male side of the cast also. On Lyne's first appearance the part of "Pythias" was cast to the old Social Hall favorite "Jim" Ferguson he had played the part with Snow in the Social Hall and was "accounted a good actor;" but on this particular occasion, one of no small importance, being his first appearance at the Salt Lake Theatre as well as the first appearance of Mr. Lyne, Mr. Ferguson did not win fresh laurels. No doubt the fact of appearing alongside of a veteran like Lyne, made "Jim" more or less nervous. Somehow he did not "screw his courage to the sticking place," whether from nervousness or other causes, and failed to give a satisfactory performance of the part; he was over-excited, and the Calanthe complained that he was too realistic. He terrified the soldiers of Dionysius to such a degree that they wanted to desert, and Mr. Lyne declared he was the most vigorous Pythias who had ever played with him, but he could not rely on him; his stage business was so eccentric and uncertain. "Jim" thought he was making a great hit, but the managers decided to make a change. At the following performance the character was essayed by Mr. John R. Clawson, who if not so brilliant as Ferguson, proved to be less erratic and more steady and reliable. Ferguson never again appeared on the stage but devoted his brilliant talents to his paper, The Mountaineer, and the practice of the law. John T. Caine was now nominally the leading man of the theatre. He had played with stately dignity the parts of "Dionysius" in "Damon and Pythias" and "Pizarro" to Lyne's "Rolla," and before the season was over a number of leading characters in plays such as "Eustace Baudin," "Senor Valiente," "Serious Family," "All That Glitters," etc. Each of Lyne's characters was played twice or three times, and went far toward filling up the season as the company played but two nights in the week. The Stock Company filled out the season of '62-63 which closed after the April conference, '63. Soon after the opening season of '63 and '64, the Irwins were engaged, and opening on November 4th played the entire season till April 10th, 1864. When the Irwin engagement began, November 4th, 1863, this put Mr. Selden Irwin in all the leading parts. Early during this engagement Mr. David McKenzie, who had already scored a success in "old man" parts, came strongly to the front in the play of "Evadne" in which he was cast for the part of "Colonno," a character of the "Hotspur" type. He made a distinct and pronounced hit in this character, fairly dividing honors with Irwin, who played "Ludovico," a character of the "Iago" type, and second only to that "great villain," perhaps, in the whole range of the drama. This performance brought McKenzie conspicuously to the front so that he was promoted to the leading position and held it with public approval for a number of years. A year or so ago a "write up" article in "Munsey" claimed for George B. Waldron the distinction of being the first Gentile actor to play in the Mormon theatre. How far astray from the historical record the writer was can be gleaned from the foregoing facts, and those which are to follow. Mr. Lyne's first engagement lasted into March, close up to the April Conference, when a season of stock work was resumed with some special attraction in the way of spectacular effects for the conference season. It was the custom during the first regular season to play but two nights a week Tuesdays and Saturdays the other evenings of the week being devoted to the necessary rehearsals, as it was impracticable to get the company together in the daytime for that purpose, as they all had other occupations which demanded their attention. Each play was given twice, this was the rule; it was the exception when a piece ran _three_ nights in succession. It was the custom to put up a new bill each week, so this gave the company about a week to get up in a new play and a new farce; with their daily occupations to attend to as well. Actors today would consider it a task to get up in a new play and a farce each week with nothing else to attend to. It will readily be understood from this statement that the original stock company of the Salt Lake Theatre had no sinecure, or "soft snap," to phrase it in the present vernacular, especially when it is made known that during all this season there was no such thing as salary attached to their positions. They were all working for honor and glory, and to help Brother Brigham pay for the theatre; but there was no grumbling; all went merry as a peal of wedding bells for "the labor we delight in physics pain," and the first regular season of the Salt Lake Theatre closed after the April Conference, 1863, with a good financial showing, much of the indebtedness on the building have been wiped out, and everything in good shape for the ensuing season. This first long season's work had to a great extent disclosed the respective merits of the various members of the company, so that a number of changes were wrought out, some members gaining promotions in accordance with public voice and approbation. During the summer of 1863, the interior decorations of the theatre were completed and preparations were made for opening the season of '63 and '64 a little in advance of the October Conference, which always brings the people in even from the remotest settlements, and consequently makes a great harvest for the theatre. The stock company opened up the season without any assistance from the "Gentile" dramatic world no second star had as yet appeared on our dramatic horizon. Some additional interest, however, was lent to the stock company by the accession to its ranks of two new members, who had been selected from an amateur club called the "Thespians," whose performances, given in a little crib, popularly known as "Cromie's Show," so designated because the manager, "Jimmy" Thompson, had acquired the nickname of "Cromie" from an excellent performance he gave of that character in the farce of Betsy Baker. The new accessions were John S. Lindsay and James M. Hardie, whom the theatre managers had picked from the ranks of the young "Thespians" as being of promise and worthy a place in the big theatre. The company presented a number of comedy dramas; did the usual S. R. O. business during the October Conference and played well on into the month of November, when "The Irwins" were engaged as stock stars for the remainder of the season. This engagement proved to be a wise move on the part of the management, for the strain on the stock company was becoming apparent, and it is questionable whether they could have held the public interest with them throughout the season; so the Irwins were welcomed by both the company and the patrons of the theatre. Selden Irwin (or as he was familiarly called "Sel") was at this time in the very flush of manhood, full of life and ambition, with a plethora of good looks and activity. He was essentially a dashing actor, and pleased the public immensely. Mrs. Irwin was even more of a favorite than "Sel." If not great, she was very versatile, and they gave Salt Lakers a series of plays of very great variety, embracing classic tragedy, comedy and farce. Everything from "Camille" and the "Lady of Lyons" to "That Rascal Pat" and "In and Out of Place." With Mr. and Mrs. Irwin was Harry Rainforth, a boy of sixteen years, a son of Mrs. Irwin by a former marriage, who in after years became a well-known manager, being a partner with Bob Miles in the Grand Opera House at Cincinnati. Harry was quite an actor as a boy, and helped out the cast on several occasions; his most conspicuous effort, however, was Lord Dundreary in "Our American Cousin," which was put up to give "Sel" a chance at "Asa Trenchard." It is not of record that Harry ever became a formidable rival of Sothern's in this part, but on this occasion he filled the role very acceptably. The Irwins remained as stock stars to the end of the season, which came to a close after the April Conference, 1864. They were well liked by the Utahns, and came back for a short starring engagement the season of '66, after making a tour of Idaho and Montana with a small road company. The Irwin engagement inaugurated the three night performances a week and Saturday matinees. This increased the work of the company to such an extent that they had to neglect to a greater or less degree their regular business, that on which they depended for their living, for it must be understood that there was no compensation attached, beyond the honor of acting in the Salt Lake Theatre. So there began to be some dissatisfaction with this part of the business, and complaints from some that they were neglecting their business for the theatre and ought to be made good, so it was arranged near the end of the season to give two benefit performances one for the gentlemen and the other for the ladies of the company, and then divide the results pro rata among the members of the company. This scheme was carried out and served to conciliate the players and smooth the way to another season's work for the managers. The writer at this time was probably the youngest member of the company and had attained but little prominence, hence his "divvy" was a very modest one, yet quite acceptable, as it was unexpected. The following autograph letter of Brigham Young's will show the method adopted by the management to carry on the business and make the company contribute liberally to the building of the theatre: SALT LAKE CITY, April 15th, 1864. _Mr. John S. Lindsay_. DEAR BROTHER:--Inclosed please find Twenty Dollars, being amount assigned you out of the proceeds of the Benefit recently given at the theatre. Appreciating your faithful services, and the alacrity with which you have contributed to our amusement during the past season, I pray God to bless you, and increase your ability to do good. Your brother in the Gospel, BRIGHAM YOUNG. This plan served to keep the company in a contented mood, and was repeated at the close of the following season with like result. The writer had made some progress in the company, and at the next benefit got seventy-five dollars for his pro rata; this was less than a dollar a performance during the season of seven months, but then we were doing good missionary work, in the way of amusing the people, and this company were engaged in a labor they delighted in; while they were assisting in a great measure to pay for the great Thespian temple in which they were performing, they were enjoying the labor immensely and gave the same enthusiastic efforts to it they would have done to a mission, had they been called to go and preach the gospel. Moreover, they were gaining an experience in art that would have been perhaps impossible for them, had not this splendid theatre been erected in the home of the Saints. Brigham Young's comprehensive mind had grasped the advantage to his people of blending art with religion, and relieving the monotony of arduous pioneer toil with innocent and refreshing amusements. CHAPTER VI. SEASON OF '64-'65. _A Metropolitan Theatre in the Wilderness_. The Salt Lake Theatre was a source of wonder and admiration to all strangers visiting it. Considering the time and the place of its erection, the isolated condition of the people, the meagre facilities within reach for so big a project, the quadrupled cost of everything that had to be imported, such as glass, nails, paints, cloth for scenery and everything in the shape of decorations, it was then, and remains today, a monument to the liberality, foresight and enterprise of Brigham Young. Since its erection, forty-three years ago, theatrical architecture has been vastly improved, and in many respects the Salt Lake Theatre is old-fashioned, but few theatres in the country, with all the improvements which have been introduced, surpass it in point of comfort and convenience, especially behind the curtain. When it is considered that not only the architectural designs, the mechanical construction, but all the interior decorations and the scene-painting was done by local talent, it speaks highly for the artistic and mechanical skill that was centered in Salt Lake even at that early period of its history. William H. Folsom was the architect and personally superintended its construction. He was also the architect of the big Tabernacle with its turtle-shaped roof spanning a stretch of 150 feet without a supporting column. The first installment of scenery was painted by W. V. Morris and George M. Ottinger, both clever artists, and with their assistants they gave the theatre stage a very nice investiture in the way of scenery. As the seasons rolled around the stock of scenery was continuously growing, for every new play had to have something done for it in the way of scenery, so that the painters were always working, and as a consequence the Salt Lake Theatre has probably a larger stock of scenery than any theatre in the country. The same may be said in regard to the stage properties. "Charley" Millard was the property man, and Charley could manufacture anything in the shape of a "prop" from a throne chair to a cuspidor, from a papier mache cannon to a firecracker, from a basket horse to a baby; so that in the course of a dozen years the property room became a veritable museum, an "old curiosity shop" well worth an hour of anybody's time to examine. There was a wardrobe department, which was equal in importance if not superior to the scenic arid property departments. This was presided over by Mr. Claud Clive, an expert tailor, who with his assistants, manufactured all the costumes for the male characters of the plays, while the female costume department was presided over by Mrs. Marion Bowring. Mr. Robert Neslen had general charge of the costume and wig department, and dispensed the necessary apparel and wigs to the company. There was also a tonsorial artist connected with the house, who was always there to curl a wig or put it on in good shape for the actors who needed such assistance. John Squires was the tonsorial artist--he was a busy man in those days. He had his shop in a little adobe house that stood directly opposite the "President's Office" on the lot where the Amelia Palace was afterwards erected. John was the President's barber, and had a large run of custom from the church and tithing offices, besides nearly all the actors patronized him, so that he was a prosperous man in the community. He continued to shave his share of the people up to within a recent date, when he was obliged to retire; "age with his stealing steps had clawed him in his clutch," so this knight of the razor was reluctantly compelled to lay down the implements of tonsorial art, the strong steady hand that once could clean a man's cheek in about three strokes had grown weak and tremulous, and but recently he passed peacefully away to that better land where it is to be hoped there is no shaving or need of hair-dye. His place is amply filled, however, for John has a numerous progeny--and all his sons and grandsons, so far as we know them, are barbers. Here we find a true touch of heredity. After such a brilliant and successful season as the Irwins had just concluded, it seemed like a daring venture to open up the ensuing season with the stock company unassisted by the strength of a star; but notwithstanding this seeming riskiness, the managers did not wait for the _ensuing season_, but bravely ushered in a supplemental season on May 14th. Only five weeks after the Irwins had closed their long and brilliant run, the stock were hard at it again, notwithstanding the summer days were come; they kept going till the 18th of June, when the "veteran tragedian" (Lyne, at the time 58 years of age) was engaged to reinforce the stock, and add to the box office receipts. He opened this, his second star engagement, on June 25th and played up to July 16th. He repeated all his former triumphs and achieved some new ones, notably in "Sir Giles Overreach" in "A New Way to Pay Old Debts." In the meantime a new star had appeared in our dramatic horizon; by the time Lyne had closed his engagement, it was in our ascendant, astrologically speaking, and by the time it had reached our zenith, or midheaven, it had shed another halo over the Salt Lake Theatre and the drama in Utah. This bright particular star was George Pauncefort. "He was a scholar, and a ripe and good one," an actor of rare and varied accomplishments, and proved to be an invaluable instructor and model for the company. Under his leadership a great progress was made. Pauncefort was an English actor, who had acquired considerable celebrity on the London stage. He was a married actor, and his wife and several daughters, at the time of which I am writing, were quite popular on the stage, and their names appeared frequently in the London casts. Pauncefort came to the United States as early as 1858. He was the original "Armand Duval" in "Camille," when Matilda Heron first produced that play in New York. After his New York engagement, Pauncefort drifted West, and in 1864 came to Salt Lake for a brief engagement of a week or two. He had just concluded a stellar engagement with Jack Langrishe at Denver. Denver at that time was not so large as Salt Lake City, nor could it boast anything like so good a theatre. The great overland road had not been projected at this time, and people crossing the country from Denver to Salt Lake or San Francisco were obliged "to stage it," or travel with private conveyances. So George had to stage it, not a difficult thing for an actor to do. He was accompanied by Mrs. Florence Bell who was featured with him as co-star during his first engagement. He opened on July 20th, 1864, just four nights after Lyne closed, in "The Romance of a Poor Young Man," in the character of "Manuel," Mrs. Bell playing "Marguerite." Pauncefort's "Manuel" made a great hit, and stamped him at once as an actor of superior parts. It was a new awakening. His style was so different from anything we had seen, either in Lyne or Irwin. Mrs. Bell, however, fell as far below public expectation as Pauncefort went above it. She was not the equal of our own leading lady, Mrs. Gibson who in consequence of this engagement had to be retired from the leading roles, and bear with what grace she might to see an inferior actress usurping her place. The popular verdict was all in Mrs. Gibson's favor. Mrs. Bell was a pretty woman, but a very mediocre actress. The management would gladly have retired the lady after the first performance, but there was a contract, and she was allowed to play the leads in several plays, during this engagement. Pauncefort played until September 30th, when the season closed. It no doubt cost the princely George a pang to realize that Mrs. Bell had not made a favorable impression with the public, as he had featured her on the bills. She had found great favor in his eyes, if not so fortunate in gaining the public favor. Their admiration was mutual and so apparent that it was frowned upon by "the powers that be." George was given plainly to understand that although Mormons believed in and practiced polygamy, they drew the line in morals at promiscuity, and he could not continue his present intimate relations with Mrs. Bell and his engagement at the Salt Lake Theatre. George took the hint and severed the "entangling alliance;" all the easier, no doubt, as Mr. Bell had come closely on their heels from Denver. Bell was a good cornet player, and secured an engagement in the Theatre Orchestra, where he played until the end of the Pauncefort season, and then drifted off to Montana, "taking the fair Desdemona along with him." That the Bell alliance worked to Pauncefort's injury there is no question. President Young took great offense at it, and never attended the theatre during Pauncefort's engagement after the opening performances, when he became apprised of the intimacy existing between George and Florence. On Brigham's first visit to the theatre after the Pauncefort season, the writer met him on the stage near his box and took occasion to express his pleasure at seeing him occupy his accustomed seat after so long an absence, remarking, "It is a long time since you were here, President Young." "Yes," he replied. "I told John T. and Hyrum (the managers of the house) that I would not come into the theatre while that man Pauncefort was here." This showed how strong a prejudice he had conceived against Pauncefort--and notwithstanding the very favorable impression his acting had made, it was quite a long time, nearly four months, before he again appeared. The Lyne and Pauncefort engagement following each other in such close succession and in an extra season, and that season a mid-summer one, had given the theatre-going public a very gratifying sufficiency of theatricals, and consequently it was not thought advisable to open the theatre again until the ensuing October Conference; so the house was closed up for a period of five weeks and reopened on the 5th of October, just in time to catch the Conference gatherings. Although both Lyne and Pauncefort were in the vicinity, neither of them were engaged until after the Conference dates were passed. The management could rely on full houses during the Conference and could not see the policy of sharing up the profits with a star when the stock company could fill the house to its capacity. The Conference over, the following week T. A. Lyne opened his third engagement and played up to the 10th of December; a very long engagement, lasting eight weeks. Pauncefort should naturally, according to all professional ways of looking at it, have filled this time; and no doubt would have had the preference over Lyne if the managers had not been handicapped by the strong prejudice of the "President" against this actor; for he was the newer and more attractive star. Lyne had already played two long engagements and exhausted his repertoire, besides Pauncefort had introduced us to a more modern and popular school, and from financial considerations alone, any manager would have given him the preference, but he did not get back into the theatre for a second engagement until after Lyne had played everything he knew; still he lingered in the vicinity. He went out through the provinces--played smaller towns, such as Springville and Provo, with their home companies--and dabbled in merchandising, shipping fruit to Montana; it was bringing big prices just then. On the 17th of December, 1864, George Pauncefort began his second engagement in "A Bachelor of Arts" and "Black-Eyed Susan." It was during this engagement that "Hamlet" and "Macbeth" had their initial performances in the Salt Lake Theatre. Both of these plays were marked events in the history of the theatre, more particularly "Macbeth," which called into requisition the Tabernacle choir to play the witches and sing the music of the play, which was ably conducted by Prof. C. J. Thomas. "Macbeth" was the last play of this engagement and closed the second Pauncefort season on January 7th, 1865--a brief season of three weeks--after waiting around about four months. Why this engagement ended so suddenly in the very height of its brilliancy is somewhat puzzling to understand, as there was no other star to follow, and the stock company played unassisted by any stellar attraction up till May 20th, which closed the season of '64 and '65. Pauncefort shortly after the closing of his engagement went to San Francisco, where he remained for more than two years playing there at intervals. CHAPTER VII. SEASON '65 AND '66. The next star to appear at the Mormon theatre was Julia Dean Hayne, and a brilliant one she proved to be. She created on her first appearance an impression that was profound and lasting, and each additional character she appeared in only served to strengthen her hold on the admiration and affection of her audiences. The advent of such a well-known and popular actress into the heart of the Rocky Mountain region at such a time, years before the completion of the overland railroad, had in it a rich tinge of romance and wild managerial venture. Julia Dean came to Salt Lake City under the management and in the dramatic company of the veteran Western manager, John S. Potter. Some time prior to this she had gone to San Francisco from New York by way of the Isthmus, had played a successful engagement there, and being "at liberty" after it was over, Mr. Potter, who was an old acquaintance of Mrs. Hayne, made her a proposition to organize a company and play her through the principal towns of California. This was done, and after the state had been pretty thoroughly toured, the fair Julia appearing in many places that had very "queer" theatres, the tour was extended through the cities of Oregon and then through the sparsely inhabited territories of Montana, Idaho and Utah, finally arriving in Salt Lake July 26th, 1865, on a regular old-time stage coach, a tired and jaded-looking party. There was in this company John S. Potter, manager (then a man of sixty or more), Julia Deane Hayne (the star), George B. Waldron (leading man), Mr. and Mrs. O. F. Leslie (juveniles), Mr. A. K. Mortimer (heavies), Charles Graham (comedian). Mr. Potter himself played the "old man" parts, Miss Belle Douglas playing characters and old woman parts, and "Jimmie" Martin, property man and filling-in parts. The fame of Brigham Young's theatre had reached them in their travels, and they had traveled many miles to get the opportunity of playing in it. A week's engagement was soon effected, and on August 11th, 1865, "The Potter Company" with Julia Dean Hayne as the stellar character, opened up in the play of "Camille." They were received by a packed house, and with every demonstration of welcome and approbation. Mrs. Hayne, who was no longer girlish in face and figure but a mature woman, verging on towards the "fair, fat and forty" period, was nevertheless so exquisitely beautiful and girlish-looking when made up for "Camille" or "Julia" in the "Hunchback," that everybody sang her praises. The entire community seemed to have fallen irresistibly in love with the new star, and henceforward she had fair wind and smooth sailing while her lot lay cast among the Saints. While the Potter Company were playing in the theatre, supporting Mrs. Hayne, the stock company were of course getting a needed rest, but their salaries (?) were going on as usual, and the management could not well afford to have two companies on its hands, so after the first week, the novelty being over, the Potter company were let out, and the regular company reinstalled. The Potter Company, however, had lost its "star;" the theatre managers had effected an engagement with Julia Dean to remain with them for the rest of the season as stock star with George B. Waldron, also to play her leading support, and direct the staging of her plays. This proved a severe blow to the Potter Company, who now had no place to play in in Salt Lake and could not well take to the road again, having lost their principal attraction. Potter had not expected to have been so soon supplanted. He came to Salt Lake, expecting to find a company of amateurs, and thought no doubt the managers would be glad to supplant them, at least for a good long season, with the Potter Company and its distinguished star. Outside of Mrs. Hayne and Mr. Waldron, however, the Salt Lake Company was much more numerous, talented and capable than the Potter Company. It took but one or two performances for the managers to discover this, and they hastened to make the arrangements with Julia Dean and Mr. Waldron and to reinstate their own company. Poor Potter and his remaining company were in a sorry strait. Their overland jaunt, through Oregon, Montana and Idaho, had not been very lucrative, and now they were out in the fastnesses of the Rocky Mountains, a thousand miles from any metropolis with a theatre, and no railroad to get away on; nothing but the overland coach. Potter was a resourceful manager, however; he was not easily daunted; with him Richmond's admonition to his army was ever present. "True hope never tires, but mounts on eagle's wings. Kings it makes gods, and meaner creatures kings." He found in "Tom" Lyne an old acquaintance, and a strong ally. Lyne was by this time disgruntled and dissatisfied with the theatrical outlook in Salt Lake; he was not getting any more the plaudits and the "star's" share of the receipts. He wanted some place to play in. So he inspired Potter with the notion of building an opposition theatre to that "monopoly" of Brigham Young's. Potter drank in Lyne's inspiration fervidly. The idea took a frantic possession of him, and plans were at once devised for getting up another house as speedily as possible, for the season was advancing and if the project was not hurried the Potter company would be scattered beyond all recovery. So it was decided to erect a cheap frame building, and push it to completion as rapidly as possible. This decision served to keep the Potter Company in Salt Lake, as they all had faith in the scheme, and faith in themselves that they could win out. They argued that by the time the new play-house was ready to open that Julia Dean and Waldron would be played out at the Salt Lake Theatre, and something new would catch the people. Poor, deluded actors, they did not know the people of Salt Lake; they knew them better after. How much money Mr. Lyne put into this scheme the writer never could learn from him, but I opine it was very little. He, however, secured the building site, by some kind of a deal with "Tommy" Bullock. It was about where Dinwoodey's furniture store now stands. Potter had little or no money with which to start such an enterprise, so Lyne introduced Mr. Potter to such of the merchants and lumbermen as he wanted to do business with. Potter played a bold game, and really accomplished a great feat in the building of this theatre. He got from sixty to ninety days' credit for everything nearly that went into the construction of the building. It was a cheap affair; built of poles, hewn to an even size and placed in the ground like fence posts; then boarded on both sides with rough boards, the space between the inside and outside boarding being filled in with sawdust and refuse tan bark from the tanneries, to make the building warm. The place was about half the size of the Salt Lake Theatre; that is, it had about half the seating capacity and a stage about one-fourth the size of the theatre. The structure, including the lease of ground, cost about $7,000. It was put up in about thirty days, so that Potter had a month's more time in which to pay for the bulk of the material, but the merchants and laborers who did the building were worrying his life out long before he got it going, for their money. He proved to be an expert at "standing off" his creditors, however, so by hook and crook he got the building completed, his company reorganized, and the theatre started. Some very amusing stories were related of him at the time; how he would cajole and stuff with promises the dissatisfied workmen as to what he would do as soon as he got the house open. One man went to him with the sorrowful story that his landlady had refused to credit him any longer, and he must have money to pay his board and lodgings. Potter looked at him pityingly, and expressed his regret that he could do nothing for him till he got the theatre going. "It will soon be finished now; tell your landlady this, and if this will not appease her, change your boarding house." To such like desperate shifts and subterfuges was he obliged to resort to keep the men at work, doling them out a few dollars at a time, when they became unmanageable or threatened to quit. Eventually the house was ready for opening and "Tom" Lyne had to have the first "whack" at the new box office receipts. With woeful shortsightedness they put up for the opening, "Damon and Pythias," with Lyne starred as "Damon," a character he had already played three or four times at the other theatre. Lyne probably thought, however, with Richard that "the king's name is a tower of strength, which they on the adverse faction want." Such did not prove to be the case, however, as the "adverse faction" having in view the opening of the opposition house, put on a strong new bill with Mrs. Hayne in a new and powerful character, so that there was no apparent diminution of patronage, and the Salt Lake Theatre kept on the even tenor of its way "with not a downy feather ruffled by its fierceness." Potter and Lyne had succeeded in getting "Jim" Hardie away from the other house by offering him the part of Pythias and a larger salary than he was getting at the older house. "Jim" at this time was the youngest actor in the Salt Lake Theatre company, and had not yet made much advancement; he was ambitious, however, and this opportunity to play "Pythias" to Lyne's "Damon" was very alluring to him, so he deserted the ranks of the D. D. A. and allied himself with Lyne-Potter, et al., with what poor judgment the sequel will show. The new theatre was christened "The Academy of Music," with what reason or consistency no one could ever conceive, unless it was to give it a big sounding name, to allure the unwary, for it was as utterly unlike an Academy of Music as anything could be. On the opening night, the novelty of the new theatre opening, and curiosity to see the Academy and Mr. Lyne with his new support, sufficed to draw a fairly full house. Several amusing incidents transpired on that eventful evening. First and most laughable was the following: "Jim" Hardie had a brother-in-law named "Pat" Lynch. Pat had been clerk of the district court for a number of years and was well known for a big-hearted, generous man, his greatest fault being that he would indulge occasionally too freely in the ardent. "Pat" had loaned "Jim" ten dollars to help him get a costume for "Pythias" the Academy had no wardrobe department and "Jim" could not with any grace attempt to borrow one from the Salt Lake Theatre. It would appear he had promised to get an advance as soon as the box office had begun to take in money, and Pat had expected the return of his money that day; at all events, he was present at the play, occupying a front seat in the parquette. He had been indulging freely, and his sight was not so clear as usual; besides, he had the character of Pythias and Dionysius mixed in his imagination. Mr. Potter was playing Dionysius, and as he strode on at the rise of the curtain and began to speak, Pat mistook him for Hardie and bawled out at the top of his voice, "See here, Dionysius, where's that ten dollars you owe me?" Potter was filled with consternation; Pat's friends who were with him succeeded in quieting him and Potter made another start, this time without interruption. Pat had discovered his mistake, that he had dunned the wrong man, and it took but little persuasion to get him to leave the theatre. Hardie, behind the scenes waiting for his entrance, and fearing a second explosion when he should make his appearance, was immensely relieved to see from the side wings Pat's companions lead him up the aisle and out of the theatre. Potter, not aware but what it was one of his numerous creditors dunning him, when he made his first exit, threw up his hands in dismay, and said to Lyne in the wings: "My G--d, they won't give me any peace! Even dunning me from the audience." When Lyne, who had caught the truth of the matter, explained to him, he was greatly relieved. Another amusing incident, and one which nearly wrecked the scene, was furnished by the little girl they had for Damon's boy. It has never been a difficult task to find in Salt Lake a pretty and clever child to play the child's part in this or any other play. On this occasion, the selection was probably limited to a small circle, owing to the feeling engendered by this opposition to the favorite theatre; at all events, the "Damon's" child of the occasion was an uncultured looking little miss of about six years; she was so dark and tawny-looking that she might have had Indian blood in her veins, and certainly she had a touch of the obduracy and stolidness that characterize that race; Belle Douglass was the "Hermion" of the occasion, and she was obliged to improvise and speak most of the child's lines for her; when "Damon" came on for the farewell interview with his beloved "Hermion" and his darling boy, he strove in vain to get a response from his young hopeful; the child had become thoroughly nervous, and seemed apprehensive of some danger and when "Damon" interrogated her, "What wouldst thou be, my boy?" instead of the cheerful response, "A soldier, father," there came only a frightened look, and the child put its finger in its nostril, and swayed to and fro, as if she would say, but dare not, "I want to go home." Miss Douglass, annoyed, pulled the little hand down testily from the child's nose, and "Damon" repeated the question, "What wouldst thou be, my boy?" No answer, but up went the finger again to the nose. "Hermion" again pulled down the hand, and rather harshly demanded, "Come, say, what wouldst thou be, my boy?" The child by this time was nearly terrified, and only repeated the nose business with more emphasis and began to cry--and "Damon" utterly disgusted with his youthful prodigy, hurried him off to pluck the flower of welcome for him. The child's queer action of sticking its finger up its nose sent the house almost into convulsions of laughter, and came near converting one of the greatest scenes of the play into a burlesque. Lyne played all the other plays in his repertoire in rather rapid succession, as the aim was to keep the Academy open every night (except Sundays) and as each play would bear but one repetition, this repertoire was soon exhausted, and as there was no other "star" in the Utah firmament to fill the place, the Academy went into a rapid decline. As the business had not proved to be what the promoter and manager had calculated on, Potter was daily besieged by creditors, until the poor man was almost driven frantic. The heavy creditors, those who had furnished material on sixty days' time, now began to grow troublesome, and one attachment after another followed, until the house fell into the hands of the sheriff--and Brigham Young, through T. B. H. Stenhouse, as agent, made a deal by which the property came into his hands. He soon put a force of men to work who tore it down, hauled it away and fenced a farm with it. Such in brief is the history of Potter's Academy of Music. The merchants and lumbermen who had given Potter such liberal credit were now sadder but wiser men. Potter got away as soon as possible, for matters were very pressing and unpleasant for him. His company drifted off in various directions, except Belle Douglass, who got married to Captain Clipperton and settled down in Salt Lake, and after a while got into the Salt Lake Theatre. Hardie also got back after a time, long enough for him to become repentant and express his regrets for what he had done. The season, by the time the Academy's brief career had ended, was well advanced into the spring. Julia Dean Hayne had not only not played out, but had steadily grown in the affection of the people. Mr. Waldron continued to to be a favorite also; but Julia Dean was the bright particular star whose effulgence can never be effaced from the memories of those who attended her performances during that memorable engagement. She received many marks of personal favor from President Brigham Young; indeed, it was current gossip that the President was very much enamored of the fair Julia and had offered to make her Mrs. Young number twenty-one. How much, if any, truth there was in this gossip will perhaps never be known; the fact that Brigham did pay her unusual attention and gave several parties in her honor and had a fine sleigh built which he named the Julia Dean was quite enough to set the people talking. The probability is that the President was very much charmed with her, and sought to win her to the Mormon faith; had he succeeded in this, he might then have felt encouraged to go a step further and win her to himself, for in spite of his already numerous matrimonial alliances, he did not consider himself _ineligible_. The fair Julia was not ineligible, either, for she was divorced from her husband, Dr. Hayne, the son of a "favorite son" of South Carolina. Speculation was rife, and much surprise and wonder was excited in certain quarters that President Young should go out of his way to show more marked attention to an actress than he had ever shown to any of his wives; but he was bent on getting Julia into the fold; once there, he could have played the good shepherd, and have secured her an exaltation. She had another man in her eye. One she had set her heart upon, too. "As hers on him, so his was set on her, but how they met and wooed and made exchange of vows I'll tell thee as we pass." James G. Cooper was at this particular time secretary of the territory of Utah--an appointee of the United States government. He was a cavalierly man of southern birth and breeding--tall and handsome, and of courtly bearing, a great lover of the theatre. He was never known to miss a performance during Julia Dean's engagement. He was one of the most enthusiastic admirers she had; night after night, all the season through, he sat in front, early always in the same seat, and with eyes aglow and ears alert, he seemed to absorb every tone of her voice and catch, every gleam of her eyes--her every move was to him a thrill of rapture. Out of her thousands of admirers he was the most devoted worshipper at her shrine. Up to a certain time he worshipped in silence as if she were a deity. Chance had made them neighbors: the secretary's office and Mrs. Hayne's apartments were in adjoining houses, and it was not long before an acquaintanceship was formed which rapidly grew into a friendship and friendship soon ripened into love. These lovers were discreet, however. Many happy hours they passed in each other's company, but they did not parade their love, nor "wear their hearts upon their sleeves for daws to peck at." Little did her audience suspect that often when she cast her most bewitching glances, and brightened their faces with her radiant smiles, that those smiles were mounted especially for him; but he knew--how could he help but know. Cupid had drawn his bow and sped his dart. "Where on a sudden one hath wounded me, that's by me wounded Both our remedies within thy help and holy physic lie." So after the close of the season, much to the surprise of her numerous admirers, "these 'twain were made one flesh." They bade a rather hasty farewell to the land of the Saints, and wended their way to the far East by stagecoach, the terminus of the Pacific road being yet some hundreds of miles from Salt Lake. Mrs. Hayne's last appearance at the Salt Lake Theatre was an event marked with quite as much if not more of interest than her first appearance. She had become endeared to the Salt Lake public, and they regarded her approaching departure with genuine regret. At her last performance, June 30th, 1866, she appeared as "Camille," the same character in which she opened her engagement, and was the recipient on this occasion of many tokens of kindness and appreciation. Being called enthusiastically to the front of the curtain after the performance, she bade a loving farewell to Salt Lake and its people in one of the most delicately and tastefully worded speeches ever made in front of a theatre drop. During her long engagement, lasting from August 11th, '65, to June 30th, '66, she played all the great classic female roles that were then popular, a number of comedies, and even took a dip into extravaganza or burlesque, appearing during the holiday season in the character of Alladin in "The Wonderful Lamp," which ran for eleven consecutive performances. Her best remembered characters are "Camille," "Lady Macbeth," "Leah," "Parthenia," "Julia" (in the "Hunchback"), "Lucretia Borgia," "Medea," "Marco," "Lady Teazle," "Peg Woffington," and "Pauline" in the "Lady of Lyons." In her ten months' engagement, she played a great many plays besides those mentioned, each play being presented twice or three times, according to its popularity. Among others, an Indian play, entitled "Osceola," written by E. L. Sloan, then editor of the Salt Lake Herald, in which Mr. George Waldron played the title role and Mrs. Hayne the chief's daughter. The piece had a fair success, but has never been heard of since. Mr. Sloan wrote another play a year or two later, about the time of the completion of the overland railroad, which he called "Stage and Steam." This was a melodrama with a stage coach and railway train in it, intended to illustrate the march of civilization. It had two presentations, and was never acted again that we are aware of. It was during Mrs. Hayne's engagement also that Mr. Edward W. Tullidge made his first essay as a dramatic author--Mrs. Hayne and Mr. Waldron had exhausted the list of available plays and new plays were in demand. Tullidge's play was entitled "Eleanor de Vere," or "The Queen's Secret," an episode of the Elizabethan Court--in which Queen Elizabeth was a secondary character. Tullidge had written his play with various members of the company in his eye, and succeeded in fitting them very well. This play made a very favorable impression and was repeated several times to large and appreciative audiences. Mrs. Hayne's character, "Eleanor de Vere," was one of the Queen's waiting women, in love with "Rochester," and afforded the actress very good scope for her great talent, but the character of Queen Elizabeth, although a secondary part in the play, made such a favorable impression on Mrs. Hayne that she asked Mr. Tullidge if he could write her a play of Elizabeth, making the Queen a star character for her. She believed from what Mr. Tullidge had done in "Eleanor de Vere" that he could write a great play of Elizabeth. Tullidge felt that he had a great subject; it was a favorite theme, however, and one on which he was thoroughly posted, and encouraged by Mrs Hayne's faith in his ability, he at once commenced the task. "The labor we delight in physics pain," and Elizabeth became a labor of love with Edward Tullidge, for he was very enthusiastic in his love of Julia Dean, both as a woman and as an artist; and so familiar with all the heroes of Elizabeth's court, that his task, though Herculean, was a pleasant one, and before Julia Dean was ready to leave Salt Lake, Tullidge had completed a great historical play, "Elizabeth of England." It was with a view of presenting it in New York that Mrs. Hayne (now Cooper) went there soon after her departure. Before she had concluded any arrangement for its production, however, Ristori, the great Italian actress, loomed up on the dramatic horizon in Elizabeth. She had crowned all her former achievements in a great triumph in this same Elizabeth of England. Although the play was written by an Italian author (Giogimetta) and was not as true to history as the Tullidge play, it filled the particular historical niche so far as the stage is concerned. Ristori had a great success with this play, both in Europe and this country. It must have broken Julia Dean's heart professionally. She might have been the first in the field, at least in this country, if she had not dilly-dallied. She was having a delightful honeymoon and was too indifferent in this important affair, and when the advent of the great Italian in Elizabeth awoke her from her reverie, her opportunity had gone and Tullidge's Elizabeth never saw the light. Very keen indeed was the disappointment of the author. Julia Dean was his ideal for Elizabeth, and when he found to his amazement that the Italians (author and actress) had gained the field ahead of them, poor Tullidge went crazy with grief, and for a time had to be confined in the city prison, there being no asylum in Utah at that time. Mr. Lyne, who read the play to a large audience in Salt Lake, pronounced it one of the greatest historical plays he had ever read. Whether the great disappointment had any effect in hastening Mrs. Cooper's death or not can not be known, but "it is pitiful, 'twas wondrous pitiful," that she did not live longer to enjoy her new-found happiness, and add a crowning glory to her brilliant career, for she was without doubt the greatest favorite of her day in America, and Americans everywhere would have hailed her with delight in any new achievement. She only lived about a year after her marriage to Mr. Cooper. She died in New York, and was buried in Greenwood Cemetery. The news of her demise was received with profound sorrow by her numerous Salt Lake admirers, and many a silent tear paid tribute to her memory. "There is a destiny that shapes our ends, Rough hew them as we will." Through the courtesy of Mr. C. E. Johnson, our popular photographer, I am enabled to append the following information in relation to Julia Dean's death and burial: THE UNMARKED GRAVE OF JULIA DEAN. NEW YORK, August 26, 1897. _To the Editor of the Dramatic Mirror_: SIR:--While recently walking through the beautiful Laurel Grove Cemetery at Port Jervis, New York, the aged caretaker called my attention to a good-sized circular burial plot overlooking a lake in the centre of which, surrounded by mountain laurel shrubs and lilac bushes, is a sunken mound under which the venerable keeper declared rested "as great and fine a looking actress as the country ever had," and further stated that "much of a time was made over her years ago in New York." Also that "when her body was brought on here a big crowd of theatre folks came on to see her buried and they cried over her open grave." Becoming thoroughly interested, I carefully noted the location of the actress' lot, and immediately visited the little cemetery office on the grounds, and in looking over the admirably kept records, I was astonished to find that it represented the grave of a fair member of the dramatic profession whose tomb had been entirely lost sight of, and dramatic historians and editors have been unable for years to enlighten those of their readers who sought to discover her grave rest. Beneath this mound rests all that is mortal of the once lovely Juliet of the American stage--Julia Dean. The complete record of the Laurel Grove Cemetery reads: "Name--Julia Dean-Hayne-Cooper. "Place and time of nativity--Pleasant Valley, Near Poughkeepsie, N. Y., July 21, 1830. "Names of parents--Edwin and Julia Dean. "Age--Thirty-five years. "Place and date of death--New York City, May 19, 1866. "Cause of death--Childbirth. "Second husband's name--James G. Cooper. "Buried in Lot No. 3, Section B, owned by her father-in-law, Mathew H. Cooper. "Remains of deceased first placed in the Marble Cemetery General Receiving Vault, Second Street, New York City. Transferred to Laurel Grove Cemetery, Port Jervis, April 16, 1868." The lone cemetery official states all of Julia Dean's kindred passed away years ago, and together they are buried in the old Clove graveyard at Sussex, N. J. At the time of their deaths, they were in reduced circumstances, and while still well-to-do, years before Julia Dean's demise they acquired this Port Jervis burial lot that she might await the resurrection in the place where her childhood days were so pleasantly passed. At the foot of the eminent actress' grave slumbers the unnamed girl infant for whom Julia Dean surrendered her illustrious life. None of her relatives were ever able to erect a monument over her remains, and it seems a pity that this exquisite actress of another generation should forever sleep in an unrecorded sepulchre. Having heard and read that the noble Actors' Fund of New York has caused' many a granite tombstone to be erected over the graves of their worthy comrades, and as Julia Dean was so sweet and accomplished an artiste, I thought that by calling attention to this forgotten and out of the way tomb through the columns of the most powerful of America's dramatic journals, _The Dramatic Mirror_, it might result in placing a modest memorial stone of granite at the head of the mound under which so peacefully reposes Julia Dean, whose splendid genius Dion Boucicault compared to that of another gifted and beautiful daughter of the drama, the ideal Juliet, Adelaide Neilson, who awaits the final call in distant England, beneath an imposing mortuary memorial, thanks to the influence of the loyal William Winter. LOVER OF THE STAGE. CHAPTER VIII. SEASON OF '66-'67. After the close of this eventful season, Mr. George Waldron, who had played the leading support to Mrs. Hayne and become an established favorite, drifted away from Salt Lake, going into Montana; returning a year or so later in conjunction with Mrs. Waldron. He had found his mate and brought her to Salt Lake to make her acquainted with his many friends there. George tried very earnestly to get a Salt Lake wife. It looked for a while as if Miss Sarah Alexander was destined to fill that place; she certainly filled George's eye. He was very much enamored of the petite and lithesome Sarah, but the expected union did not materialize, and George sought pastures new, and ere long returned, bringing a beautiful wife with him. Meantime, Sarah had drifted off to the East in company with a literary lady named Lisle Lester. They took with them Sarah's little niece, her dead sister's baby, Baby Finlayson, then but two years old. Miss Finlayson, under her aunt's careful guidance and training, developed into a very clever and capable actress, and for many years now has been holding leading positions in prominent companies and theatres. She is known professionally as Lisle Leigh. The Waldrons played a short engagement and then bade a long farewell to Salt Lake and the West. At this writing George Waldron has been dead for ten years, his wife, a son and a daughter survive him; all follow the stage successfully. During the season of '65 and '66, there were few changes in the supporting stock company. Mr. Waldron doing the leads, lightened considerably the labors of the "leading man," Mr. D. McKenzie, who was quite content to escape the onerous study the leading parts would have imposed, and play something easier. Before the beginning of this season, Mr. H. B. Clawson had retired altogether from the field as an actor, although still one of the managers of the house, and Mr. Phil Margetts was the acknowledged premier comedian of the company. Mr. John T. Caine, too, Clawson's associate manager, and also stage manager, yielded up his line of parts to John S. Lindsay and devoted himself exclusively to the duties of stage manager, which in the old "stock" days meant far more than that office means today. "Why, in the elder day to be a 'stage manager' was greater than to be a king," in any of the plays. Briefly enumerated, his duties were: First, to _read_ carefully and then _cast_ all the plays. The casting of a play is a most important affair. It must be done with great care and consideration so as to get the best results, and at the same time each actor his "line" of parts as near as practicable; then he must write out the cast, and hang it up in the case in the green room--write out all "calls" for rehearsals, and hang them up in the case. Then he must direct all rehearsals. To do this, he must study out all the "business" of the play in advance of the rehearsals, so he will be able to direct intelligently. When a "star" is rehearsing, he generally directs the rehearsal, thus relieving the stage manager of a great responsibility; but he must be around, and see what is required for the play in the way of scenery and properties and make out complete and detailed plots for scene-men and property-men, and in this particular case where the theatre furnished the actors with all wardrobes (except modern clothes), the stage manager had also to make out a _costume plot_. The costumer would then distribute the wardrobe for the play according to his best judgment, and the conceit or fancy of the actor, which often made the costumer's duty a perplexing one, for actors are so full of conceits and fancies that they are a hard lot to please. In the Salt Lake Theatre a first-class copyist was constantly employed in copying out parts--books were not so easily procured in those days. It took from three to four weeks to get a book from New York, so where the manager had but one book all the parts had to be copied, and the stage manager had to have his plays selected well ahead, so as to give the copyist plenty of time to get parts ready for distribution. Besides these duties, the stage manager had to write out all the "copy" for advertisements and posters and house programs, see to the painting of new scenes, and the making of new properties; also, any new costumes that had to be made. His decision was final in all these matters, so that the stage manager of the "old stock" days was no sinecure. Mr. Caine filled the position with rare ability, and his regime in the Salt Lake Theatre was distinguished for its prompt executive alertness, and the utter absence of any trifling or inattention to business. One important accession there was to the company just before this engagement, that of Miss Annie Asenith Adams. Miss Adams made her debut on the 25th of July, 1865, (the same night that Julia Dean-Hayne and the Potter Company arrived in Salt Lake), in the character of Grace Otis in the "People's Lawyer," W. C. Dunbar being the "Solon Shingle" on the occasion. Her maiden effort proved very successful and satisfactory to the management, and during Julia Dean's long engagement she proved to be a valuable acquisition to the stock company. She made rapid progress in the dramatic art, and before the close of the season had attained a prominent position in the company which she held with credit to herself and satisfaction to the public until 1874, when the stock company was virtually retired to give place to the "combination" system which then came into vogue. On August 15th, 1869, a little more than four years after her debut, Miss Adams was married to Mr. James H. Kiskadden. Between the time of her debut and her marriage, Asenith (she was always called "Senith" in those days) was not only a favorite with the public, but she had a number of ardent admirers among the "opposite sex." There was quite a rivalry for her affections between several members of the company, but the most ardent of them were already married, and although _they_ did not consider that a bar to their hopes, in Annie's case they were not eligible; so the chief rivalry existed on the outside of the theatre. Mr. Kiskadden, or "Jim," as he was universally called by his acquaintances, was cashier in his brother William's bank (the location is the identical room where Walker Brothers' Bank is today). Jim was a dashing sort of fellow, big and manly, with a determined kind of air, that seemed to say, "Things must go my way." He drew a good salary, dressed well, and always wore immaculate linen, his shirt front always illuminated with a large diamond. He was inclined to "sporting," and was recognized as the champion billiard player of the town in those days. How much apprehension "Jim" endured regarding "Senith's" married suitors in the theatre we have no means of knowing, but it is probable she set his doubts at rest on that score by assuring him that she would never marry an already married man. She had seen enough of that to make her dread it. However this might be, "Jim" had a rival and a dangerous one in the person of Mr. Jack O'Neil. Jack was beyond question the handsomer fellow of the two; indeed, he was handsome as a prince, always dressed superbly and was one of the most attractive looking men in Salt Lake. Jack was very much infatuated with the rising young actress and missed no opportunity to make known to her his appreciation of her talents and his admiration and adoration of herself. The rivalry between Jack and Jim was at white heat for a spell, and it would not have been very much of a surprise to their intimates if there had been a challenge sent and accepted, and a duel fought over the young Mormon actress. Unfortunately for Jack and his aspirations for the lady's affections, he was a _professional_ sport, and that was against him. He had no other profession, and handsome and cavalierly as he could be, he was classed as a gambler; while Jim could flip the pasteboards just as skillfully, and lay them all out at billiards, he did not follow it for a "stiddy liven," but held the cashier's box in his brother's bank, for a steady job, and only sported on the side, and so it came to pass that in the course of time Jim distanced his handsome rival and bore off the prize. Many of "Senith's" friends regretted this, as Jim did not belong to the household of faith, but was a rank, out-spoken Gentile, utterly opposed to Mormon ways, and not afraid to say so. Whereas all of "Senith's" folks were staunch adherents of the Mormon faith and were striving to live their religion in all its phases. So they did not rejoice over "Senith's" marriage to a Gentile (as all non-Mormons were called--Jews included). They regarded it as equivalent to apostasy from the faith in which she had been reared, periling her soul's salvation. She was not appalled, however, by the gloomy and hopeless pictures some of her friends were kind enough to paint for her, and bravely married the man she had set her heart upon and stuck by him through thick and thin, sunshine and storm, prosperity and adversity. On November 11th, 1872, Maude Kiskadden was born, within a stone's throw of the Salt Lake Theatre, and before she was a year old made her debut on the stage where her mother was a debutante some eight years before. It looks now as if it were fate, as if she was predestined for a great stage career. There was an emergency and Maude, not yet a year old, was there to fill it. It happened in the following manner. In those palmy days of the profession, the old stock days as they are now called, it was customary to supplement the play with a farce--no matter how long the play--even if a five-act tragedy, the evening's performance was not considered complete without a farce to conclude with. On this particular occasion, the farce was the "Lost Child," a favorite with our comedian, Mr. Phil Margetts. He played Jones, a fond and loving parent, who goes distracted over his lost child. Instead of providing a real baby, as the property man had been instructed to do, he had a grotesque-looking rag baby, not at all to the comedian's taste in the matter. Millard, the property man, declared he had been unable to procure a live baby, nobody was willing to lend a baby for the part--older children he could get, but he could not get a baby, and the rag baby was the best that he could do under the circumstances, and on such short notice. Margetts was in distress. "What, in Utah!" he exclaimed. "The idea!" Where babies are our best crop, to be unable to procure one for his favorite farce. It was simply preposterous, absurd, incredible; he objected to play with nothing but a miserable makeshift of a rag baby. In agony he appealed to the stage manager, Mr. Caine, to know if the farce was to be ruined or made a double farce by the introduction into it of a grotesque doll like that! It would be worse than a Punch and Judy show. Sudden as a bolt from a clouded sky, while the altercation was still at its height, Mrs. Kiskadden appeared in the centre of the stage with her baby in her arms, and in a good-natured tone that ended all the trouble, exclaimed, "Here's Maude, use her!" Maude was indeed a good substitute for the inartistic-looking "prop" the property man had provided. Phil was happy and played the distracted parent with a realism and a pathos he never could have summoned for the rag baby. When the cue came, Maude was ushered into the mimic scene, making her first entrance on a large tray carried by a waiter. Then she was taken from the tray into somebody's arms and tossed from one nurse to another throughout the farce, until finally, as it ends, she is lodged safely in the arms of Mr. Jones, her distracted father. To her credit, be it recorded, she never whimpered or made any outcry or showed any signs of alarm, but played her first part bravely, though perhaps unconsciously; winning the admiration and love of the entire company. It was a lucky accident that Maude was in the theatre that evening, for her mother was not in the habit of bringing her to the theatre when she had any one at home to take care of her, but this evening was the "nurse's evening out," and "Maudie" had to be toted to the theatre and carefully put to sleep before mamma could "make up" and go through her part. Here she was safely stowed away in a safe and quiet corner of the green room, where she had been blissfully reposing all through the first play, and was now rather rudely awakened to fill the distressing emergency. It will be readily seen from this narration that Maude Adams was virtually "born to the stage," her mother studying assiduously and playing parts both before and after Maude's birth, often taking Maudie with her, both to rehearsals and performances, so that she became a familiar little object in the theatre before she could walk or talk, and long before she could ever essay a speaking part she was the pet of the Green Room. We had a Green Room in the Salt Lake Theatre in those days, and a very capacious and comfortable one, too. Such a commodious and luxurious adjunct is scarcely known in the theatres today. Here the actors could retire between the acts or during the scenes they were not engaged in, and study over their lines, or if already easy in their parts, pass the time in reading or social chat. It was the prompter's business to send the "call boy" to the Green Room and all dressing rooms to "call the act," a few minutes before he was ready to "ring up." The act being called, each actor was required to be at his entrance on time; if he should be late and make a "stage wait," the stage manager might reprimand him, and impose a fine. Fines were also imposed for being tardy at rehearsals. There was seldom any occasion for the enforcement of this penalty, except in the case of "Jim" Hardie. "Jim" was a notorious laggard, and often kept the company waiting for him. On one occasion the company had been waiting his arrival for fifteen or twenty minutes, when he strode in very hurriedly and taking the centre of the stage, took off his hat and wiping the perspiration from his brow, began an apology to the stage manager for being late. He had only just begun to talk when a general laugh broke the gravity of the occasion. Jim had just come from the barber's where he had his head shaved, and his entire scalp down to the hat line was as smooth as a billiard ball. His monkish appearance created much merriment, in which the stage manager and Jim himself joined. Jim at a very early age showed a tendency to baldness, and he had been told that shaving the head was not only a check to it, but would stimulate the growth of the hair, so he had to get his head shaved, even though he kept the rehearsal waiting. I think the fine was omitted on this occasion, owing to the fun the company had over it. In the fall of 1874, after a connection of nine years with the Salt Lake Theatre, Mrs. Kiskadden and her husband, no longer a cashier, the bank having been long a thing of the past, removed to Virginia City, where Miss Adams was engaged with a number of others from the Salt Lake Theatre Company, including the writer, to form a stock company for Mr. John Piper, the Virginia City manager. "Maudie," now nearly two years old, formed one of the party. After playing a season with Mr. Piper, Miss Adams went to San Francisco, where her husband had preceded her some months previous, and secured a good position as bookkeeper for the firm of Park & Lacy. Here they made their home for about eight years, Annie playing at the San Francisco theatres whenever she could get an engagement, and making occasional excursions with dramatic companies into the neighboring cities. In September, 1877, before she was five years old, "Maudie" played her first speaking part with Joe Emmett in "Fritz" at the Bush Street Theatre. When the question of Maudie playing in Joe Emmett's piece was under consideration by Mrs. Kiskadden and she informed Mr. Kiskadden she had an offer from Mr. Emmett for Maudie to play the child's part, Mr. Kiskadden did not encourage the idea; he had a plenty of the theatre as it was, so he rather bluffly remarked: "No, indeed, we don't want Maude to make a fool of herself; one actress in the family is quite enough." Maude looked up with a touch of his own determination in her voice: "Papa, I won't make a fool of myself." She was irresistible--her papa had to consent. Her second part was Crystal in Herne and Belasco's "Hearts of Oak," then played under the name of "Chums." She afterwards played a part with Oliver Doud Byron--and in 1878, when six years old, played little "Adriene" in "A Celebrated Case" at the Baldwin Theatre. In this character she made a decided hit. After the run of the play at the Baldwin, it was taken to Portland, Oregon, and produced under John Maguire's management at the New Market Theatre, with Annie Adams and little Maude specially featured in the cast, the writer playing "Jean Renan" in this production. "Ten Nights in a Bar Room" was then put on, little Maude being made a feature as Mary Morgan, the writer playing "Joe." After the close of the season at the New Market Theatre, the company went out under the writer's management and played the Puget Sound circuit in those two plays, little Maude being made a special feature. During this trip Maude had her first "Benefit" at Walla Walla, Washington. She was "put up" for a "benefit," extensively advertised, and helped out the company's treasury--after netting something liberal for her. In this tour Maude played in all the Puget Sound towns from Portland to Victoria and all the principal towns of Washington. At its conclusion, she and her mother returned to San Francisco, and she was not seen again in public for some years. Mr. Kiskadden died in San Francisco in '83, and Mrs. Kiskadden took his remains to Salt Lake for burial. There she settled down for a time and sent Maudie to school. Here in the city of her birth she attended school for the next four or five years, but always had a yearning to get back to the stage; and eventually her mother secured an engagement for herself and Maude in "My Geraldine" and the "Paymaster" under the manager of Duncan B. Harrison. From that she got into Frohman's "Lost Paradise," and from that on her history is known to the theatre world. CHAPTER IX. SEASON OF '66-'67. _An Interesting Prayer Meeting_. Julia Dean Hayne's final appearance closed the fourth season of the Salt Lake Theatre, counting the opening one which only lasted from March 8th, '62, to the end of April, about eight weeks, the Irwin season of '63 and '64, the Pauncefort season of '64 and '65, and the Julia Dean Hayne season of '65 and '66. Up to this time the only compensation the stock company received was a pro rata dividend of the benefits given at the end of each season--no one had been put on a salary. The stars, of course, got good liberal percentages or salaries, but even the leading people of the stock company realized but a very meager compensation from the two performances that were gotten up as benefits, one for the ladies of the company and the other for the gentlemen--the two nights' receipts were aggregated and divided up among the company according to their respective merits or worth to the management. These two benefit performances alone probably aggregated twenty-five hundred dollars, which, divided up among about thirty performers, actors and musicians, did not prove satisfactory to a number of the company--more especially some of the orchestra. As a consequence, the ensuing season approaching, the salary question came to the front again very strongly, and the "management" found a well-grounded reluctance on the part of the company to enter upon a new season's work without a certain and satisfactory compensation. This feeling was even stronger among the orchestra than among the stage players, a number of them being quite outspoken in their sentiment: "No pay, no play." The principal agitator among the musicians was Mark Croxall, the brilliant young cornetist recently from England. Mark could not see the propriety or consistency of playing to help pay for the theatre. He had not been used to that kind of thing in England, and although he had been playing but a very short time as compared with the majority, both of the orchestra and the dramatic company, he vowed he would play no longer without a stipulated salary. This, of course, aroused all the others to a certain show of opposition. The leader of the orchestra, Prof. Thomas, or "Charlie," as he was affectionately called by his familiars, was probably as dissatisfied with the existing regime as Croxall or David Evans, the second violin, who was another Britisher of recent importation and quite pronounced in his views about the way the theatre should be run. Prof. Thomas was not of the stuff that kickers are made of, and could doubtless have been managed with the majority of his orchestra had it not been for the recalcitrant Croxall, and the equally pugnacious Evans. The dissatisfaction spread rapidly and alarmingly to the management, until the entire dramatic company as well as the orchestra, was in a state of semi-rebellion. All the actors and most of the musicians had other occupations, as I have stated in a former chapter, and now the number of performances and rehearsals had increased their work to such an extent they could not see how they could give satisfaction to their various employers and keep up their work at the theatre too. Some of these declared it had to be one thing or the other, the theatre now demanded the greater part of their time, and the employers had in several instances intimated that they would have to give up the theatre or be replaced in their employ by others. Mr. David McKenzie, the leading man of the company, held a clerkship in President Young's or the Church office; "Joe" Simmons, our juvenile man, and Horace Whitney, the "old man" in the company, also held clerkships in the same office; Mr. W. C. Dunbar, the Irish comedian, was a clerk in the "tithing office," so their time went on whether they were working in the "Church offices" or at the theatre; of course all their night work at the theatre was extra work, but the day time they put in at the theatre they were not docked for at the office; but with the other leading members of the company it was quite different; the hours they spent at the theatre in the day time was a positive loss to them. Phil Margetts was a blacksmith, Lindsay and Hardie were carpenters, Evans and Kelly were printers, and so on. So that several hours each day spent in rehearsal meant a heavy tax when at the end of each week they were docked for time lost, so there was a committee appointed to wait upon the managers, Clawson and Caine, and present the situation. The managers being only employees of Brigham Young and not proprietors or lessees, passed the company's grievance up to their chief. The managers saw plainly that a crisis had come, and a new departure must be made. "The President," accustomed to having things his own way, and with confidence in his influence, thought he could effect a compromise, or adjust the matter without much trouble or cost, so in pursuance of this idea a notice was posted for all the company and orchestra to assemble in the Green Room of the theatre on a certain evening to consider the question of salary. There was no tardiness on that occasion, even "Jim" Hardie, notorious for being tardy, was on time. Every employee of the theatre was there from the managers to the night-watchman. The orchestra was in full force, and the ladies of the company, even to the smallest utility, were there, all inspired with the hope of being put upon the theatre salary list. The Green Room was found to be too small to accommodate all the company, so the meeting was shifted to the stage, which afforded the necessary room. President Young called the meeting to order, and requested the company to join him in prayer. It is customary in the Mormon Church to open all meetings with prayer, even political ones where those present are all of the household of faith. Brigham offered up a fervent prayer, asking the blessing of the Almighty upon that meeting, and each and every one present, that they might all see with an eye single to the glory of God, and the building up of his Kingdom here on the earth. The prayer over, the President arose and in a brief but very adroit speech, told the object he had in view in building the theatre, the recreation and amusement of the people, thanked those who had contributed to that end, whether as actors or musicians, told them that they were missionaries as much as if they were called to go out into the world and preach the gospel, and the Lord would bless their efforts just as much if they performed their parts in the same spirit. He understood there was some dissatisfaction, however, and some of the brethren thought it was too much of a tax upon their time to continue to do this without proper compensation. He called on the brethren to state their feelings in regard to this question that he might judge what was best to do in the matter. It seemed as if the prayer and speech had almost made them forget that they had any cause or grievance to present, or it had blunted the edge of their courage. Every one was expecting to see Mark Croxall, the principal agitator, get up and make a statement in behalf of himself and the orchestra; but Mark's courage, like that of many another agitator, seemed to have sunk into his boots, when the ordeal came; he opened not his mouth. So the second violinist, David Evans, who was a shoemaker by trade and a cripple from birth, pulled himself to a standing position by the aid of his crutches and spoke to the question. He told how hard he had to work, and what a loss of time the rehearsals and plays occasioned him; being up so much at nights, he could not get up very early in the morning--and could not but lose several hours every day. Besides, he said he did not think it right and just, when the theatre was taking in such large sums of money at every performance, that those who furnished the entertainment, whether in the art of music or the drama, should be expected to continue to do it gratuitously. It was a bold, fearless, manly speech and coming from a man who was obliged to sling himself along through life on a pair of crutches, and a recent comer from the old country, it sent a thrill of astonishment through the company and fired some of the others with a spark of courage, too. Mr. Phil Margetts, the leading comedian, arose and made an explanation of his case; then a number of the other fellows followed suit. A sort of "no pay, no play" sentiment pervaded the entire company. President Young saw here an end of the old method; he discovered that a new deal would have to be made with his actors if he wanted to continue in the amusement business, so he tried an expedient. He was evidently a little irritated at Evans, the crippled shoemaker, who had presumed to take the initiative in the affair and express his views so fearlessly, inspiring the others with a little of his own courage, but Brigham did not show the lion's paw but spoke in rather a patronizing way of Brother Evans's crippled condition, and said it was right that he should have some additional pay, owing to his misfortune of being a cripple. He told Evans he could have anything he needed out of his private store; that if he would leave his flour sack there, it should be regularly filled, and whatever else was there he was welcome to what he needed of it. This savored a little too much of charity for Evans, who although badly crippled in his limbs, was by no means a weakling in his brains; and hurt a little by the President's patronizing manner, he arose and said about as follows: "President Young, I have had my flour sack at your store for more than a month, and every time I have gone in to try and get it filled, the clerk has told me the flour was all out." Evans's unique relation of the flour sack incident injected a spark of humor into the proceedings; a suppressed titter ran through the crowd, and even Brigham, although nettled at this unexpected sally, could not repress a grim smile. That the reader may better understand the flour sack incident it must be explained here that what little pay the actors and musicians had been receiving for their services through the benefits was not all in cash, but store orders mostly on the tithing store. The cash receipts of the theatre up to this time and indeed as late as 1870 were probably one-third of the gross receipts, the other two-thirds consisting of orders on various stores or tithing pay, which consisted of all kinds of home products--so that when the "benefits" were divided up among the company each member got about one-third of his "divvy" in cash and the other two-thirds in store orders and orders on the tithing office. Evans was the possessor of an order on Brigham Young's private store, and he felt chagrined that he had been so often with that order and failed to draw it. Flour was flour in those days, running as high at one time as twenty dollars per hundred, but the uniform church or tithing office price was six dollars per hundred, which was what the actors had to pay for it, but it was doled out very sparingly to them at times when it was commanding high prices in outside markets. With these orders they drew about all their provisions from the tithing store. Artemus Ward amused the world by telling how the Salt Lake Theatre used to take in exchange for tickets cabbage, potatoes, wheat, carrots, and even sucking pigs through the box office window. It was perhaps nearer the truth than he himself suspected, for these tithing office orders were good for all these things. After the titter had subsided Brigham arose again, and answered Brother Evans that he was sorry he had been disappointed so, but there really had been a great scarcity of flour during the past month or so, but he would see to it in the future that he would meet no more disappointments. To Brother Phil Margetts he made an offer to come and work in his blacksmith shop (Phil was running one of his own) and then he need not lose any time; his pay would go on whether working in the shop or in the theatre. Brother Lindsay could bring his carpenter tools to the theatre and he could find plenty of work for him to fill up the time between the rehearsals. To others he made similar propositions; but these suggestions were not in harmony with the feelings of the company, who thought they had given their time to Brother Brigham long enough, and now contended with Brother Evans, that as they were furnishing the amusements for the people, it was only right that they should be paid for their services, so the result of the meeting was that the company was put on salary. Salaries ranged from $15.00 to $50.00 per week, one-third cash, the balance in store orders and tithing office pay. CHAPTER X. SEASON OF '66 AND '67. The season of '66 and '67 opened on September 8th with Alonzo R. Phelps as the star attraction. Mr. Phelps opened in the character of "Damon" and made a fairly good showing, although he appeared to much greater advantage in some lighter roles, and particularly as "Crepin," the Cobbler, in "A Wonderful Woman." His engagement lasted two weeks, when the Irwins returned after an absence of over two years. They opened on September 29th, just in time to get well ready with a repertory of plays for the approaching conference. Their engagement lasted up to November 15th, when they departed for the East and Salt Lake was never favored with a visit from them afterwards. "Sel" Irwin "died young in years, not service," after very intense suffering for several years from rheumatism, which virtually made a helpless cripple of him. He died in New York in 1886, being only a little over fifty years of age. His widow, Maria Irwin, still survives, and up to a recent date was playing in a road company. Harry Rainforth, her son by her first marriage, who was a mere boy of sixteen when they played their first engagement in Salt Lake, has been for many years manager of the Pike Grand Opera House, Cincinnati, the associate and partner of "Bob" Miles. It was during this last Irwin engagement that Miss Nellie Colebrook, who later on became leading lady of the company, made her debut. Her first appearance was in the comedy of "Dominique, the Deserter." The first line she had to speak was, "Oh, I'm half dead with fear," which was literally true of Miss Colebrook on the occasion. She was shaking like an aspen leaf in a strong wind, but her nervous condition fitted the character remarkably well and the lady sailed at once into public favor. Miss Colebrook was tall and stately, with a very winning face and musical voice; she went rapidly to the front, being especially well suited to many of the leading roles. Mrs. Lydia Gibson, the leading actress of the theatre, died on January 8th, 1866, a little less than three years after her first appearance. This left a vacancy in the company difficult to fill, and afforded Miss Colebrook many excellent opportunities in leading roles, which she always filled satisfactorily, so that by the time Pauncefort returned to play his third engagement--after an absence of more than two years Miss Colebrook was doing most of the leading female roles. After the departure of the Irwins, the stock company finished out the season without the assistance of a star, playing from November 15th until after April Conference. It was during the conference that our old friend George Pauncefort, suddenly and unexpectedly to most of us, returned from San Francisco after an absence in that metropolis of more than two years. He opened a return engagement on April 16th in "Don Caesar de Bazan." The season was virtually over after the April Conference, but notwithstanding he played to splendid business, he gave repetitions of his previous plays and won out splendidly on a production of "Arrah Na Pogue," in which he had played "Col. O'Grady" during a successful run of this play in San Francisco. "Arrah Na Pogue" drew good houses for three or four nights, and closed the season of '66 and '67. Robert Heller got in a three nights engagement, commencing May the 20th, while the company was getting up in "Arrah Na Pogue." He was the first to introduce the mysterious second sight illusions and succeeded in bewildering and mystifying the patrons of the theatre to an unusual degree. During the last engagement of Pauncefort most of the opposite roles to his own were assigned to Miss Colebrook, who had in the past year, since Mrs. Gibson's demise, divided honors with Miss Adams, and owing to her more stately appearance had been entrusted with many of the leading lady roles and was an established favorite. Pauncefort, who had never met her before (her debut having occurred after his departure for the coast), was much surprised and pleased to find a new and attractive leading lady in the company. He took an especial interest in her, and she was cast for all the leading roles during his engagement, beginning with "Maritana" in "Don Caesar," and including "Lady Macbeth" and "Ophelia." Pauncefort discovered that she had exceptional dramatic ability and encouraged her in every possible way; for "Miss Nellie" was not over-confident of her own abilities, and suffered keenly from nervousness or stage fright, especially on the first time in a part; and to receive encouragement and compliments from a star of Pauncefort's acknowledged luster was doubtless sweet and flattering to the lady, who as yet was all unconscious of the impression she had made on the susceptible George. "The fair Elizabeth has caught my eye, and like a new star, lights onward to my wishes." Possessed of a sweet and loveable disposition and a musical voice added to her charms of personal appearance, Miss Colebrook was a general favorite, not only with the public, but with the company. She had numerous admirers, and several rival aspirants for her affections, both in the company and out. With what surprised and ill-concealed chagrin they viewed the growing attentions of the reigning star can better be imagined than described. The princely George had enrolled himself in the list of her devotees and it was very much in evidence that he was enamored of the lady, for George had a keen eye for the beautiful, and "a free and open nature, too," most susceptible to female charms, so he entered the race with the others for the fair "Nellie's" hand. While he was considerably older than any of his competitors, being now close onto fifty, he probably had the advantage over them all in looks, being generally regarded as a handsome man, and most decidedly he had the advantage of experience, for George had been a gay Lothario. He seemed in a fair way to carry off the much-coveted prize. Notwithstanding the disparity of age, the fair "Nellie" seemed strongly attracted to the princely George. Playing "Ophelia" to his "Hamlet" and "Lady Macbeth" to his "Macbeth," and a long series of opposite characters to him, he had not failed to make a powerful impression on her, and if she had been left to herself without guidance or counsel, there is little question but what Pauncefort would have won her; but her mother had more penetration, and could see the objections which "Nellie" either did not see, or care to raise, so the chief arbitrator of the Church, President Young, was appealed to by Miss "Nellie's" mother to decide the case for them. Brigham decided very quickly and positively against an alliance between his fair leading lady and the "stock star," with a great big emphatic _No_. He had formed a strong prejudice against Pauncefort during his first engagement, owing to his reputed intimacy with Mrs. Bell, which was rather flaunted in the face of the community on their arrival in Salt Lake. So this ended the Pauncefort-Colebrook romance. During this engagement, Pauncefort played in addition to his previous repertory "The Dead Heart," "Man with the Iron Mask," "Lavater," and "Arrah Na Pogue." The latter piece closed the season on June the 15th, being the fourth performance of the piece. Very soon after, Pauncefort purchased a horse and chaise, fitting himself out with gun and fishing tackle for a long jaunt. He headed for Portland, giving readings by the way--hunting and fishing by day--and evenings entertaining the towns along his route. How far he got with his one horse chaise is not exactly known, but the probability is he traded it off before he passed the Utah border line, and took the stage for Virginia City, Nevada, where he played for a short time and then drifted over to the coast, and finally got lost to view. A dozen years later he was discovered by some American actors in Japan, keeping a roadside tea house for travelers with a set of pretty Japanese girls for waiters. He married a Japanese girl and latest reports credited him with a fine young Japanese colony of his own. A picture of himself and Japanese wife and three children in the possession of Jack Langrishe's widow at Wardner, Idaho, was shown to the writer there recently, and was a strong verification of what had been told by parties who had seen Pauncefort in Japan. George had let his beard grow and was quite a patriarchal looking man when Joseph Arthur met him there in 1880. Pauncefort died in Japan in 1893, leaving a Japanese wife and four semi-Jap children. George Pauncefort missed the greatest opportunity of his life by not joining the Mormon Church; he had all the natural endowments to make a great patriarch. CHAPTER XI SEASON OF '67-'68. On the first of August, this same year, '67, C. W. Couldock made his first appearance at the Salt Lake Theatre, supported by Jack Langrishe and his company from Denver, where they had been running a stock company. It was an unfavorable time for opening, in the hottest nights of summer, but there were no resorts in those days and it was not so hard to get them into the theatre as it would be now. Langrishe had a full road company and was traveling through to Montana in his own teams, the Union Pacific Railroad not being nearer than Rawlins at that time. The company comprised Mr. Couldock and his daughter, Eliza Couldock, John S. Langrishe and Mrs. Langrishe, Richard C. White (he of Camp Floyd fame, referred to in a previous chapter). The Langrishe company played a week, then went to Virginia City, Montana. Couldock and his daughter returned later and played a long engagement as stock stars. On the 5th of September, Amy Stone, supported by her husband, H. F. Stone, began a stock star engagement which lasted a little more than four months. Opening the regular fall season on September 5th, by the time the fall Conference came on, October 6th, the Stones had the stock company up in a very attractive repertoire of plays to present to "our country cousins" attending the Conference. Fanchon, Pearl of Savoy, "Little Barefoot," "French Spy," "Wept of the Wishton Wish," were leading favorites in the Stone repertory, and proved to be very popular, serving to keep the exchequer in a satisfactory condition. Their engagement lasted until January the 6th, 1868. Amy, if not a great actress, was at least a fascinating one. She was blessed with a superb form and an attractive face; she fairly reveled in parts where she could wear tights and display her shapely form, and it must be frankly confessed that "the folks" loved to see her in that kind of attire. She was more at home in it than in an evening dress with a bothersome train; there was a freedom of movement and a candor of expression about Amy that was positively refreshing, and we all liked her and got along with her with very little trouble. "Harry," as her husband was always called, was not a brilliant but a good, useful actor, and had a good knowledge of her plays, and could direct the staging of them. Besides, he attended to the making of engagements, and the financial end of the business, and as he was devoted to Amy, they were apparently one of the happiest couples I have ever met in the theatrical business. The Stones were a very prudent and saving couple, and by the time they had finished a four months' stock star engagement, they had a very handsome deposit in the local bank, and they left Zion feeling a very warm affection for the Saints, and so went on their way rejoicing. On the night immediately following the close of the Stones' engagement, January 7th, Mr. James Stark opened in John Howard Payne's play of "Brutus, or the Fall of Tarquin." This was the first presentation of this play in Salt Lake. Mr. Stark made a fine impression as Brutus. He followed it in quick succession with Richelieu, Damon, Jack Cade, Alfred Evelyn in "Money." His engagement lasted two weeks and closed with the play of "Victorine, or Married for Money." Stark was a very talented tragedian of the Forrest school, and his engagement proved quite popular and successful. He went to San Francisco, and played an engagement there, and returned to New York by the Isthmus, the Overland railroad not yet being completed. Mr. Stark had a brother, Daniel Stark, a pioneer Mormon, who settled at Provo among the earliest settlers of that place. James, who had not seen him for many years, availed himself of the opportunity his Salt Lake engagement afforded him, and arranged a meeting with his "long lost brother" (?). He paid Daniel and his family a visit, and was most hospitably received and entertained. The family made much ado over him, and Daniel, like his namesake of old, "prophet-like," sought to show James the error of his ways, pointing out to him the emptiness and effervescence of dramatic fame, and the poor illusive thing that was as compared with the real joys and blessings of the Latter-Day Gospel. "Jim" accepted it all in good part, but he could not see "eye to eye" with his elder brother Daniel, but he promised to consider seriously what he had heard and bade them a loving goodbye till they could meet again. He rather expected to play a return engagement when he left here, and see the folks again, but he never returned. Stark died in New York before the close of the year 1868, in his 50th year. After the Stark engagement, the stock company continued the season, starting off with a series of annual benefits which by this time were given the leading actors of the company in addition to salaries. January the 23rd, D. McKenzie "Benefits," playing "Huguenot Captain," with an Olio and a farce to conclude. February 4th, John S. Lindsay "Benefits" and essays Hamlet for the first time. The farce that followed Hamlet was "Boots at the Swan;" think of it, "ye modern school actors." A five-act play and a farce, this meant being in the theatre from seven o'clock till midnight, but the people stayed to see it all, and many of them would have stayed till morning, if we could have kept on playing pieces for them. J. M. Hardie "Benefits" with "Jack Cade," Miss Colebrook with "Leah," etc., and so the season ran along without a star from January 23rd till April the 23rd, when the company was stiffened up again by the accession of Mr. and Mrs. George B. Waldron, who played up till May 16th. On May the 19th, Madam Scheller opened in "Pearl of Savoy," gave us "Pauline" in "Lady of Lyons," "Enoch Arden," "Lorlie," "The Phantom" and "Hamlet." Madam Scheller was Edwin Booth's "Ophelia" during the one hundred nights' run of Hamlet at Winter Garden Theatre, in New York. Very naturally the Salt Lakers conversant with the facts were anxious to see her in "Ophelia," so Lindsay who had recently played "Hamlet" for his "benefit," was admonished to prepare himself for another go at the melancholy Dane with the new "Ophelia;" and in due time we had the novelty of Scheller's "Ophelia." She was irresistibly charming in it, in spite of her German accent, which in moments of unusual excitement was quite pronounced. Madam Scheller proved to be a pleasing and accomplished actress and filled a long engagement at the Salt Lake Theatre. She was accompanied by her husband, Mr. Methua, who was a skillful scenic artist, and put in a lot of new scenes for the theatre during his wife's engagement. Here was a model couple, courteous and refined; they left many warm friends in Salt Lake at their departure, whose best wishes for their success went with them. Unhappy to relate, this worthy and respected pair died of yellow fever during the deadly siege of that disease at Memphis in 1878. "United in life, in death they were not separated." On January 9th, after playing three weeks Madam Scheller was rested for a week to give an opening to Charlotte Crampton. Crampton was a genius and in her younger years had astonished the dramatic world by her histrionic gymnastics. She affected the male characters almost exclusively--"Hamlet," "Richard III," "Shylock," "Don Caesar," and in "Lady Macbeth" and "Meg Merrilles" she rivaled the great Charlotte Cushman. The writer remembers seeing her when a boy at the old Bates's Theatre, St. Louis, which was her home. She was erratic as a comet, and her eccentricities were the town's talk. How often she was married this deponent saith not, but remembers that at the time he saw her playing in St. Louis in 1857, she was the wife of a Mr. Istenour. When she appeared here in Salt Lake City in 1868, she was far past the meridian of life and was accompanied by her husband, "Mr. Cook," young enough to be her son. The novelty of a woman essaying those characters was a strong one, and served to draw out good houses. She played "Hamlet," "Shylock," "Richard III," and "Don Caesar," which with two repeats, filled up her week. Crampton was a woman rather below the medium height, and looked insignificant dressed up for those male characters, but when she got animated she made you forget her size, and at times she seemed to fill not only the center of the stage but the entire stage. She had passed the zenith of her fame some years before she made this trip to the coast. She bore all the evidences of an erratic life and premature age; her sun had nearly set when she played with us here; and after her departure for the East, we heard but little of her. Charlotte Crampton's engagement was like the flashing of a meteor across the dramatic firmament. Like the elder Booth, she was notorious for her eccentricities, and in genius was akin to him. "How close to madness great wits are allied." After the passing of this meteor, the steady star, Madam Scheller, resumed her reign, reappearing as "Laura Courtland" in "Under the Gas Light." This was the first production of this play in Salt Lake City, and it had an unprecedented run, going for an unbroken week to full houses. As an index to the personnel of the company at this time, June 16th, 1868, we append the cast of "Under the Gas Light." "UNDER THE GAS LIGHT." Ray Trafford ............................ John S. Lindsay De Milt ..................................... Mark Wilton Wilton ..................................... Bert Merrill Byke ...................................... Phil Margetts Joe Snorkey .............................. David McKenzie Bermudas ................................. John C. Graham Peanuts ................................... Johnny Matson Station Man ................................. Mark Wilton Police Judge ............................... J. M. Hardie O'Rafferty ................................ John E. Evans Martin .................................... John B. Kelly Police Patrol ........................... Richard Mathews Laura Courtland .......................... Madam Scheller Pearl Courtland ........................ Miss Annie Adams Mrs. Van Dam ........................... Nellie Colebrook Sue Earlie ................................ Alice Clawson Peachblossom ........................ Miss Sara Alexander Judas ................................ Mrs. M. A. Clawson Summer heat had but little affect on the business of the Salt Lake Theatre in those days of which I am writing. Madam Scheller played from May 10th to August 1st, excepting the one week allotted to Charlotte Crampton, all through the hot nights of June and July and there was no perceptible or serious diminution in the attendance. This can only be accounted for in the fact that there were no resorts in those days, and the theatre was the coolest place in the city. We naturally looked for and expected a rest through August after the long season we had put in, but there was no respite. On the 4th of August, Annette Ince opened in "Julia" in the "Hunchback" and gave in rapid succession "Evadne," "Medea," "Ion," "Mary Stuart," "Elizabeth," "As You Like It," "Camille," and other pieces filling a three weeks' engagement. She was followed by E. L. Davenport, who opened on August the 27th in "Richelieu," supported by Annette Ince as "Julia de Mauprat," and the full strength of the company. Mr. Davenport gave us his "Richelieu," "Julian St. Pierre," in "The Wife," "Hamlet," "William" in "Black-Eyed Susan," "Rover" in "Wild Oats" and "Sir Giles Overreach" in "A New Way to Pay Old Debts." Mrs. Davenport (Fanny Vining) appeared in conjunction with Mr. Davenport in this engagement, playing the "Queen" in "Hamlet" and kindred parts, and with Miss Ince in the leading female roles, Mr. Davenport had a supporting company in every way worthy of him. His engagement was a memorable one, as Mr. Davenport was thought by many to be our greatest American actor. He was certainly a worthy rival of Edwin Booth and had he, like that actor, confined his brilliant talents to the great Shakespearian roles, he would undoubtedly have made a greater name for himself, but he was too versatile and he scattered his efforts on the "Williams" and "Rovers" and the other trifles that he should have dropped as he advanced in years and concentrated his efforts on a repertory of his greatest characters only. When he played this Salt Lake engagement he had declined into "the vale of years." As Hamlet, he looked older than the "Queen" but he possessed all the fire and animation necessary; as "St. Pierre" in the "Wife," he was at his best, and fairly lifted the audience into enthusiastic demonstrations of applause. It was not long after this that Davenport was pitted against the English tragedian Barry Sullivan in New York. An exceedingly interesting and able criticism and comparison of these two great actors appeared in Wilke's "Spirit of the Times," headed "The Two Rossi." This was Davenport's last memorable engagement. He was already an old man and failing fast. He died in 1871. "Ay, but to die and go, we know not where, to lie in cold obstruction and to rot, This sensible warm motion to become a kneaded clod, And the delighted spirit to bathe in fiery floods, Or to reside in chilling regions of thick ribbed ice, To be imprisoned in the viewless winds, And blown with restless violence about the pendant world. 'Tis too horrible! The weariest and most loathed worldly life, That age, ache, penury, and imprisonment can lay on nature, Is paradise to what we fear of death." It will be observed that there was no summer vacation this year of 1868. The Davenport engagement carried us into September, the time for opening the season of '68 and '69. Miss Ince's engagement following the Davenports was really the beginning of the season '68 and '69. CHAPTER XII. SEASON OF '68 AND '69. Davenport's engagement ended, Miss Ince resumed and played from September the 5th to the 17th, then departed for the Golden Shores of the Pacific. Now again, after this brilliant succession of stars, the stock company was left to its own unaided efforts, and from September the 17th to November the 26th they kept the wheel turning with a steady stream of stock pieces, and the old mill grinds, and the box office does business and the actors get their salaries. "Stars may come and stars may go, but the stock keeps on for aye." This was a good long stretch of stock work from September the 17th, through the October Conference and away to nearly the end of November, ten weeks of it; broken only by a rest of three nights, when Perepa Rosa gave us a series of Operatic Concerts, November the 14th, 15th and 16th. Salt Lake even then had a great love of music and turned out large audiences to hear the famous prima donna and her talented support, including her husband, the brilliant violinist and conductor, Carl Rosa. Now we arrive at another important event in our theatre's history, the first engagement of John McCullough. For several years Lawrence Barrett and John McCullough had been the lessees and managers of the old California Theatre in San Francisco, and in spite of Barrett's known sagacity as a manager and notwithstanding the succession of brilliant stars presented at the California and the magnificent stock company kept to support them, the venture was not a financial success, and Barrett and McCullough were forced to succumb. Then it was that McCullough began his career as a star; what reputation he had made up to this time was as Edwin Forrest's leading man. "Larry" Barrett had "starred" some in the character of Elliott Gray in "Rosedale," now they were both out of a job and looking for engagement. Barrett went East and resumed his starring in "Rosedale" and gradually drifted into the Shakespearian roles. McCullough went to Virginia City, Nevada, with a picked-up company, and played his first star engagement. They took to the "genial" John very kindly there, and worked him him up a rousing big benefit; those were the palmy days of the Comstock and everybody had money, actors were at a premium in the camp and the old theatre was packed at every performance. The "Benefit" netted McCullough over two thousand dollars and "John" was glad he was an actor. He knew we had a fine theatre and a good company in Salt Lake, so he made arrangements to come and play with us a spell. On November the 26th, he opened in "Damon" and followed it in quick succession (playing nightly) with "Richelieu," "Hamlet," "Othello," "Shylock," Volage in "Marble Heart," "Richard III," "Robbers," "Macbeth," "Brutus," "Romeo and Juliet," etc., etc. This was a very notable engagement, in more ways than one. It was notable for its length, covering a stretch of twenty-three nights; likewise for its strength, as George B. Waldron and Madam Scheller, who had both returned from a Montana tour, were added to the company to stiffen the cast--here we had really three stars and a strong, capable, self-sustaining stock company in the cast of all the plays during McCullough's first Salt Lake engagement, which lasted three weeks, terminating on September 17th. Again the stock company was left to its own strength and resources and even after this brilliant trio of dramatic artists, McCullough, Scheller and Waldron dropped away from us, the managers, with never-failing confidence and temerity, put forward the stock once more to plough through the billowy Christmas time, past the new year and on to February 10th, when we welcomed another acquisition to the ranks in the person of Miss Annie Lockhart. Miss Lockhart was an English lady of liberal education, refined and cultured; and although she had not posed as a "star actress," she had an extended and varied experience on the stage. She had been for several years in Australia in the stock companies of Melbourne and Sidney, where she had met, loved and married an actor by the name of Harry Jackson. Harry was a talented character man, but the flowing bowl was his weakness and Annie in time wearied of his indiscretions and indulgences, "shook him off to beggarly divorcement," left him in San Francisco and came to Salt Lake in quest of an engagement. She must have made a very favorable impression on the managers, for they put her in as stock "star" up to March 1st, and she continued a member of the company up to her fatal illness in the following November. Annie Lockhart was at this time about thirty-two years of age, a woman of comely appearance and gentle mien, and if not great like Julia Dean, Annette Ince, or Charlotte Crampton, was always pleasing and satisfactory. She delighted in such characters as "Matida" in "Led Astray," the dual role in "Two Loves and a Life," "Janet Pride," "Peg Woffington" and kindred light comedy characters. Miss Lockhart was a very tasteful dresser; she always made a good appearance in her part. During her long stay with the stock company a number of stars appeared. The first after her engagement was James A. Herne, who opened on March 1st, 1869, in "Rip Van Winkle." Herne's "Rip" made a great hit and had an extraordinary run of five nights. Herne played ten nights doing "Solon Shingle," "Captain Cuttle," and some other characters. Then he was joined by Lucille Western who appeared as the leading stellar attraction supported by Herne and the stock company. Miss Western opened in her original character of "Lady Isabel" in "East Lynne." It was undoubtedly a great performance of the character, but the recollection of Julia Dean Hayne in the part was still fresh in the public mind, and she had made such a powerful impression in this character that Lucille Western was compared with her only to her disadvantage, notwithstanding she was the original "Lady Isabel." We had now in rapid succession Western's entire repertory which included "The Child Stealer," "Green Bushes," "Oliver Twist," "Flowers of the Forest," "Don Caesar de Bazan" (with Western as the Don), and "Foul Play." Miss Western's engagement proceeded smoothly and drew large audiences. One of the Herne-Western performances created a genuine sensation in Salt Lake. It was "Oliver Twist." In the scene where Bill Sykes (Herne) kills Nancy (Miss Western), both Herne and Miss Western sought to make the murder as realistic and blood curdling as possible. The murder is done off the stage in a room on the left; Sykes is supposed to beat Nancy to death with his ugly stick which he carries through the play. To carry out the realism of the beating a pad was made of a number of wet towels; these Herne struck with a piece of board, making a sickening thud which Lucille accompanied with a scream, each one growing fainter, until it became a groan, then Bill steals across the stage and off at an outer door and Nancy, almost dead, drags herself on till she gets to the centre of the stage, her face completely hidden by her dishevelled hair when she gets to position centre she turns her face which has been covered from the audience, throws her hair back and reveals her face covered with stage gore. On this occasion the picture was so revolting that several women in the audience fainted--everybody was shocked. The actress had made it as revolting as possible, thinking to make a sensation. She succeeded, but had she been a woman of finer feelings, instead of seeking to make the picture as horrible and repulsive as she could she would have studied how to make it effective without being repulsive. President Young was very angry over it. The picture was very abhorrent; there is no knowing what the physiological results were; it was rumored afterwards that a number of children were birthmarked as the result of it. The President gave orders that the piece should not be played again and sent messengers all over the city to tell the people not to go and see it if it was put on again. Of course the managers withdrew it in deference to his wish, but there is no doubt the house would have been crowded had it been repeated, for the prohibition only aroused a greater curiosity to see it; forbidden fruit, you know, is generally most hankered after. The play has been done here several times since President Young's death, but never in such a shocking manner. On the night of the "Benefit" Lucille chose to show us what she looked like in male attire, so she put up "Don Caesar" and appeared in the role of the ragged cavalier. Before the play was over it was very apparent that Lucille had been indulging in the ardent, but she managed to get through without materially marring the play. The next night, however, was Charles Reade's "Foul Play." This piece was entirely new to the company, never having been done in the theatre before, so that the stock company was hard pushed with study to get their lines, but with their accustomed industry and regularity they were all _au fait_ on this first occasion, and the play might have scored a genuine success if the "star" had done her part towards it; but she repeated her indulgence of the night before and to such a degree that by the opening of the fourth act she was in a very sorry plight. This act is on an uninhabited island; there has been a shipwreck and the hero and heroine have been washed or driven or blown onto this island and with a few of the ship's crew are the only survivors. As the act opens Robert Penfold (Lindsay) and Helen Rolleston (Miss Western) are discovered on a high cliff looking for a sail. The few survivors of the crew have gone in search of fresh water and something to eat, and the two leading characters have the entire act between them until the finale when a rescuing party arrives with a boat. Here was a dilemma; never was a stage lover placed in a more embarrassing position. It was quite apparent to him as they ascended to the cliff before the rise of the curtain that the stalwart Lucille was not in proper condition for climbing cliffs, more particularly stage cliffs, which are generally pretty shaky affairs, and the probability of a sudden and unlocked for descent was anything but a pleasing prospect to Mr. Lindsay. To still further embarrass him he discovered that Lucille's tongue was decidedly thick, in fact she could scarcely articulate. The curtain should never have gone up; it would have saved the management, the actors, and particularly Miss Western, a vast amount of humiliation; Miss Western should have been suddenly ill; or an announcement made to that effect and the audience dismissed and their money refunded if necessary; they should have been spared the agony of witnessing a really great artiste rendered imbecile and helpless by an uncontrollable appetite for liquor. But the curtain did go up and down went Lucille. At the very first step she made to descend she staggered, and in spite of all that her stage lover could do to steady her she made a sudden unsteady descent and landed in a kneeling position on the stage. Oh! the agony of that moment! With assistance she staggered to her feet, and now as she attempted to speak her first speech in the act, a new terror seized me. Her words were thick and inarticulate--not heard at all by the majority of the audience, who now began to realize the true condition. It was evident to everybody on the stage that she could never get through the act, and so the stage manager, after another abortive attempt on her part to say her lines, sent on the boat with the rescue party and the finale of the act was reached. Never was such a scene between a pair of stage lovers so horribly mutilated as this; never was an act so fearfully and unintelligibly abbreviated as this one, and never did a rescue party arrive more opportunely. It plucked the "star" from immediate disgrace, an embarrassed actor from despair. It was no wonder the audience remained for the last act, for they had before the end of the fourth act divined the true state of affairs and they stayed, curious to see how it would or could end. The last act was a court room scene and the star had to sit on the witness stand. She did not make a very intelligent witness but sat there with a bright green silk gown, with a face flushed to redness, and looking the picture of helplessness. How we got through that act, I don't think anyone engaged in it could have told, but with the prompter's assistance reading most of Miss Western's lines, we blundered through and the final drop came on the most inglorious and trying performance I ever had part in. The manager promptly cancelled Miss Western's engagement, although she had one more night to play. The following night "Arrah Na Pogue" was put up with Mr. Herne in the part of "Shaun the Post," but as if the fates had decreed that this Herne-Western engagement should end disgracefully, if not disastrously, this last night went on record as losing one for the managers and a discreditable one to the solitary remaining star. Owing to the fiasco of the night before, a rather slender audience was in attendance to witness Mr. Herne's last appearance. Whether this fact had to do with the sudden indisposition and collapse of Mr. Herne on this occasion, there is no means of knowing, but the writer has ever been of the opinion that it was the very perceptible falling away of the patronage and his chagrin and vexation over Miss Western's conduct of the night before that wrought upon the actor's nervous system to such a degree that he declared himself unable to appear. The writer's dressing room was so situated that he could not hear what was transpiring on the stage. When the curtain time arrived and I came down to the stage all made up for "Michael Feeney," to my great surprise I was informed there was to be no performance; the audience had been dismissed owing to the sudden illness of Mr. Herne. Herne was seated on the big curtain roller and a number of the company around him, offering sympathy and assistance to the disabled star who appeared to be in great agony. I returned hastily to my dressing room and divested myself of Michael Feeney's habiliments, and resuming my own attire, was soon back to Mr. Herne's side and proffered my assistance to help him to his hotel. In the meantime a doctor, who kept his office a few doors west of the theatre, had been called in and he requested us to bring Herne to his office. There were few hacks or gurney cabs in those days, and so with the assistance of Mr. Hardie and myself, Mr. Herne managed with difficulty to reach the doctor's office. This doctor was one of the old school of practitioners and like Felix Callighan, in "His Last Legs," he proceeded to "cup" or bleed the patient. After he had relieved Herne of a quart or so of superfluous blood, he bandaged the cupping; gave the patient a dose of regulation stimulant and directed the patient to be taken to his hotel and placed comfortably in bed. It was a quarter of a mile to the White House and there was not a hack or vehicle of any kind available, so Hardie and I formed a seat for the sick actor by locking our hands together and getting the patient's hands over our shoulders, we carried him to the White House. By the time we got him up a long flight of stairs to his room, we were tired and winded, although Margetts and McKenzie, who had accompanied us, took turns at the carrying business. Scarcely had we got the sick actor in bed before a knock at the door (a sort of frightened knock) was heard, and as we said "come in" the door opened and Miss Western, clad in her night gown, with a shawl around her, timidly entered and inquired with great anxiety what the matter was. On being informed that Mr. Herne had been taken so ill that the audience had to be dismissed, and he carried home to his room, she became hysterical. Bursting into tears she exclaimed, piteously, "Oh, my God! This is awful! Oh, Jimmie!" addressing herself passionately to Herne. "I wish we were home with mother!" She evidently had not fully recovered from her carousal of the night before, and in her half stupid, half hysterical condition, moaned and prayed as if some terrible calamity had befallen her. Herne rapidly recovered from his illness and the co-stars left Salt Lake. Lucille never returned, but Herne came back early in 1874 and hovered between Salt Lake and Ogden for a long time, and finally drifted to San Francisco, where he became the stage manager of the Bush Street and afterward of the Baldwin theatre when Tom Maguire, "The Napoleon" of the Pacific coast, as he was called at the time, opened that popular theatre. That was before any of the Eastern managers had invaded San Francisco. The Herne-Western engagement closed on April 17th and was closely followed by Fannie Morgan Phelps, who played from April 20th to May 20th, appearing in a new line of plays for the diversion of the stock company as well as the public. She opened in "Meg's Diversion," and proved to be a prime favorite. "The Deal Boatman," "Black Eyed Susan," she seemed to have a partiality for nautical pieces and succeeded in making the seashore heroines very attractive. Fanny stayed four weeks with us, then went to Montana. She never paid us a second visit although Salt Lake treated her very handsomely in the way of patronage. Mrs. Phelps was a widow; her husband, Ralph Phelps, a popular actor, was killed by a blow from a tackle block on board of the steamer coming from Australia. Our next stellar attraction was Charles Wheatleigh, who opened on May 20th in "Sam," supported by Annie Lockhart and the stock company. Wheatleigh gave nine performances, the pieces presented being "Sam," "Lottery of Life," "Arrah Na Pogue," "After Dark," and "Under the Gaslight." Charley Wheatleigh was rather a brilliant comedian. His plays proved very popular and he played a memorable engagement. The next engagement was one that eased the labors of the stock company, giving most of us a rest. It was the Howson Opera company. It was quite a family affair. The company consisted of Pere Howson, Mere Howson, John Howson, Frank Howson, Clelia Howson, and Fannie Howson. They were a very talented musical family and played light opera very well indeed. They opened in the "Grand Duchess," their cast being filled up with members of the stock company who could sing. They played from January 1st to the 20th, each opera being played twice or three times. The Howsons were well liked and made many friends, both in and out of the theatre. Prof. Hartz, a magician, followed the Howson engagement, holding the stage from January 21st to the 26th. On June 28th, 1869, George D. Chaplin made his first appearance at this theatre in "Hamlet," playing thirteen performances, closing July 10th in "Armadale." Chaplin made a very favorable impression and later played a longer engagement. He had been leading man for Ben DeBar in St. Louis, and was a versatile actor, fond of playing "Hamlet" and "Macbeth," in which, if not great, he was always pleasing. Then, as if to prove his versatility, he would put on a burlesque called "The Seven Sisters," and appear as the principal sister. George had a handsome face, and a very plump physique, and made up for a woman, he was a study. On July 12th, Lotta opened in "Little Nell," and played during the week "Captain Charlotte," "Firefly," and "Topsy" in "Uncle Tom's Cabin." George Chaplin resumed on July 10th, opening in the burlesque of "The Seven Sisters" and filled out a week with "Ten Nights in a Barroom," "Money," and the burlesque of "Pocahontas," in which he played "Powhattan" very cleverly. July 26th, Kennedy's Scottish Entertainment held the boards, and on the 28th a new star was ushered in that gave the stock company more work, just as we were expecting a brief summer vacation--Geraldine Warden. She played four nights and a matinee. This engagement closed the season as far as the stock company was concerned. It was now July 31st and the company had the month of August in which to rest from study and rehearsals, for the fall season would open early in September. The theatre was not entirely closed, however, in August. On the 18th of that month, Murphy and Mack's minstrels opened and continued until the 28th giving eleven performances. This was Joe Murphy's first visit to Salt Lake, when he was a black face artist, and before he had dreamed of becoming an Irish comedian. The fact of this company giving eleven performances in the theatre in August shows how very popular they were, and how Salt Lake liked minstrelsy. CHAPTER XIII. SEASON OF '69-70. The season of '69 and '70 opened auspiciously on September 4th with the now recuperated stock company in a new play. "The Captain of the Vulture" was played one week and another new star dawned on the horizon. September 13th Mr. Neil Warner was the star attraction. Warner was an English actor and had been in the supporting company of the late lamented Gustavus Brooke, who gave promise of becoming England's greatest tragedian, but whose already resplendent career was unfortunately cut short by the loss of the steamship London. Brooke was making a second visit to Melbourne and Sidney in '66, where he had achieved a remarkable triumph a year before, but alas! for the irony of fate, he was doomed to be cut off in the very unfolding of the most brilliant talents the English stage had yet seen. The unfortunate London went down in the Bay of Biscay and some two hundred souls perished in the wreck and among them the brilliant Gustavus Brooke. A friend of the writer, now in this city (Salt Lake), Mr. Jack Cooey, had a brother who was one of the very few survivors of that ill-fated ship, there being but sixteen in all. So America never got to see Brooke, who was regarded by his countrymen generally as the greatest of all their tragic actors. Neil Warner was said to be a copyist of Brooke; undoubtedly he had played with him, and learned much from him, and if not as great as his acknowledged tutor, Warner was not unworthy to be called great. He had a splendid physique and a magnificent voice, which he could use with magnetic effect. Its transitions were at times marvelous and in this writer's opinion, he was the superior of all our American tragedians, with the exception of Davenport, whom he very much resembled both in the majesty of his presence and in mental superiority. Warner opened in "Richard III" and made a most decided hit in the character, notwithstanding he had several notable predecessors in the part, notably McCullough and Stark. He played twenty-four performances, embracing a wide range of legitimate plays--"Hamlet," "Macbeth," "Richelieu," and his "Macbeth" was the greatest of all his fine performances. He went to New York from here and we quite expected to hear great things about him, but for some cause or other he never played a stellar engagement in New York, and the following year the writer, much to his astonishment and disappointment, saw him playing a second heavy part in support of Charles Wyndham the English comedian at a theatre in Brooklyn. Warner did not make a go in New York, and drifted over to Montreal, Canada, where he stayed for many years; but a few years ago he toured California in connection with a rising young actress of that state, in a round of his favorite characters. Annie Lockhart played the leading female characters in all Warner's performances here. They had known each other in Australia, and there seemed to be a very warm friendship between them and it was certain that Annie was an ardent admirer of her talented countryman, and some of us rather feared she would go with him when he took his departure from Salt Lake; but something occurred between them that must have angered him, for a day or two before his engagement closed, he spoke to Miss Lockhart at a rehearsal in words and tones so heartless and insulting that the company were amazed at him, and poor Annie sought the seclusion of her dressing room to have a good cry. Conjecture was rife and pointed to a rival in the lady's affections as the cause of his tirade. Warner departed, leaving Annie with us, very much to the gratification of the company and public, but it was not for long; poor Annie Lockhart had received a wound from which she never recovered. She only lived five weeks after this and the cause of her sudden decline and death was more or less of a mystery, for up to this time she was a hale, hearty woman, in the very prime of life. She was laid away tenderly by loving hands and hearts, whom she had never known until eight months before, but whom she had endeared to her by her sweet, womanly ways. Many a tear was shed and genuine sorrow was felt when Annie Lockhart was laid away in Olivet. The night after Warner's engagement closed, Sunday, October 12th, Stephen Massett lectured. October 13th, Madam Scheller opened her second engagement, playing six nights, and gave "Roll of the Drum," "Child of the Regiment," "Enoch Arden," etc. The theatre closed from the 18th to the 23rd on account of the Militia Muster. The Nauvoo Legion, as the Territorial troops were called, had a big encampment on the banks of the Jordan river and of such importance was it that the theatre had to close, as every able bodied man was expected to drill and all the women and children, of course, had to go and see them. The late George Q. Cannon and other high church dignitaries fell into the ranks on this occasion and carried muskets, whether from the love of exercise or a keen love of duty, or for the effect of example, this deponent saith not. Nearly all the dramatic company were in the big drill, so, of course, there could be no theatres until it was over. It was intended to be a great demonstration, and it was; almost every Mormon man was in the ranks. The theatre resumed business with the rest of the town, Saturday the 23rd inst., when one of Madam Scheller's pieces was repeated. This was Madam Scheller's last appearance at this theatre. She and her husband, Methua Scheller, went East from here, and died in Memphis in 1878, during the yellow fever contagion of that dread disease. On October 25th, the Stones, Amy and Harry, opened up a return engagement in "French Spy." They played twelve nights, giving "Fanchon," and "Little Barefoot," etc. Their engagement closed November 6th, after a very satisfactory engagement. On the 8th the stock company resumed, and played "Waiting for the Verdict." Annie Lockhart, who had rested during the Stones' engagement, resumed and was playing the leading female character in this play when she was taken very ill. With the aid of kind attention she got through the night's work, but she went home so ill that she took to her bed, and on the 18th of November, died. Three days previous to her death, on the 15th of November, John Wilson and Kate Denin were ushered in as stock stars, and continued until January 5th, 1870, when they withdrew for a week to give place to Charlotte Thompson, who played a six nights' engagement, playing "Julia" in the "Hunchback," "Leah, the Forsaken," "Sea of Ice," and "Court and Stage." Miss Thompson was a pretty woman and a pleasing actress--a favorite in the South where she belonged. From the 14th to the 24th, the stock company held down the business without stellar assistance, when Kate Denin and John Wilson returned and played another engagement. As stock stars they remained until February 14th. Then came another siege of stock work without any star, broken intermittently by lectures and concerts. Ole Bull gave concerts March 8th and 9th; Alf Barnett's entertainment, March 22nd and 23rd; Satsuma's Japanese troupe from March 25th to 30th. These attractions, of course, gave the company some respite from their arduous studies, but it was only brief, and we were already rehearsing for the ensuing conference dates. So the stock company resumed their labors and played all through April and up to May 16th when the season of '69 and '70 closed. CHAPTER XIV. SEASON OF '70-'71. The theatre did not reopen until August the 27th when the season of '70 and '71 was ushered in with a "Benefit" to Miss Colebrook. This was really the first summer the theatre had remained closed and given the company a needed rest. The stock company played one week only when the veteran tragedian, T. A. Lyne, began an engagement which ran from September the 3rd to the 20th. This was Lyne's fourth engagement since the opening of the theatre, and it proved what a remarkable hold he had upon our theatre goers when he repeated his well known and well worn repertoire to splendid business. As there was no other star in the dramatic firmament when Lyne's engagement expired, the stock company was put on its own resources once again and continued successfully up to the 10th of December, when the monotony was in some measure broken by the accession to the company of Mr. and Mrs. John S. Langrishe, and the following week C. W. Couldock and his daughter, Eliza, floated the stellar flag for the third time, repeating a portion of their old repertoire. They played from the 26th to the 31st. Mr. Couldock went East, leaving Eliza (who was in poor health) here to recuperate. They were succeeded by George W. Thompson and Sallie Hinckley, who played a week's engagement, presenting "Man and Wife" and the "Persecuted Dutchman," filling dates January 2nd to the 7th, of 1871. The stock company then played along again until February 13th, when McKee Rankin, Kitty Blanchard and W. H. Power opened a stellar engagement, playing two weeks to February 25th. Everywhere else the Rankins were playing "The Danites," but owing to the odious light in which that play presented the Mormon leaders, they did not dare to produce it at the Salt Lake Theatre. Of course the managers would not consent, and the great wonder is that Rankin could secure dates at all at Brigham Young's theatre while he was starring through the country in a play so well calculated to stir up prejudice against the Mormons. "The Danites" had to be eliminated while the Rankins fell back onto some old plays in which the stock company was up in. "Rip Van Winkle," "Little Barefoot," and "Colleen Bawn" were given. It may be of interest to note the fact here that "The Danites" has never been played in Salt Lake or anywhere in Utah. About this time George B. Waldron turned up again in Salt Lake, and was installed as leading man to strengthen the company and ease somewhat the labors of David McKenzie. Rose Evans, a lady who was enamoured of "Hamlet," and made a specialty of playing it, was introduced to Salt Lake soon after Waldron's accession to the company, and we had during her engagement which ran through the April conference, "Hamlet," "Twixt Axe and Crown," "Ingomar;" Miss Evans as "Parthenia" and Waldron as "Ingomar;" "Lady Audrey's Secret," "Romeo and Juliet;" Waldron as "Romeo." Rose Evans established herself very strongly in the favor of the Salt Lake theatre goers. Her "Hamlet" was liked, and she played it intelligently and perhaps as well as a woman could play it, but no woman can ever play "Hamlet" satisfactorily to the critical mind; and very few men out of the thousands of actors ever reach and handle it satisfactorily. Her "Juliet" was very acceptable, but Waldron's voice was' too basso profundo for "Romeo." It was hard to imagine him as the youthful love-distraught Romeo with his deep set vocal organ. Miss Evans closed on April 8th and was closely followed by Mlle. Marie Ravel, who opened on the 10th, supported by Waldron and the stock company and played an engagement of twenty nights. On May 4th Herr Daniel E. Bandmann and his wife (his first one) opened an engagement of five nights, presenting "Macbeth," "Hamlet," "Merchant of Venice," "Narcisse," and "Richard III." Bandmann, at this time, was a very popular tragedian. He had played as early as '65 in San Francisco a very successful engagement. He was now returning from his second visit to San Francisco. He spoke with a decided German accent, which was, however, not disagreeable to the ear, his voice being musical and his reading very artistic and finished. Bandmann bought a ranch near Missoula, Montana, some ten or twelve years ago and went into semi-retirement. He had a curious advertisement in the Dramatic Mirror, about as follows: "Daniel E. Bandmann, Tragedian and breeder of fine horses and cattle." He also bred a large family of children on that same ranch. When he went into retirement he took with him his latest "leading lady," Mary Kelly, as his wife, and they have a number of heirs to succeed to the tragedy and breeding business. His first wife, Millie Palmer, still figures in London theatricals, and she has a son who is conspicuous in theatrical management. Herr Bandmann still makes spasmodic incursions into the surrounding country with an improvised dramatic company and plays his favorite characters. The next star to shine in our firmament was J. K. Emmett. "Joe," as he was familiarly called, was just at the zenith of his fame about this time, and he filled the theatre from pit to dome. The character of "Fritz" appealed strongly to nearly all theatre goers, and "Joe" Emmett with his bewitching voice and catchy lullabies, had an easy road to fame and fortune. Emmett played from the 10th to the 13th. The Couldocks, father and daughter, now played a return engagement, covering two weeks, from May 22nd to June 5th, repeating mostly old repertoire. They were followed closely by Mr. and Mrs. Ida Hernandez, a Polish couple, who came to this country with Madam Modjeska, and were now working their way to the East. They were clever performers, but being unknown, they did not draw heavy houses. June 8th to the 11th. The Lingards followed Hernandez in a brief engagement of three nights, June 12th to 14th. The following week was filled in by the Hernandez and the Carter-Cogswell contingent of the Salt Lake stock company. J. M. Carter and his wife, Carrie Carter (nee Lyne-Cogswell) had recently arrived from Denver and had been added to the stock company, which had been weakened materially by the loss of several of its prominent members. Hardie had gone to the Virginia City theatre; Lindsay had gone on a visit to England and had withdrawn from the company for a time; Miss Alexander had also drifted away to the East, so that when the Carters arrived and sought engagement, the managers readily availed themselves of their services. They played here for a few weeks and at the close of the season went on to California. On July 3rd, Edwin Adams made his first appearance at this theatre. He opened in the character of "Rover" in "Wild Oats" and played in addition, "Extremes," "Enoch Arden," and "William" in "Black Eyed Susan." Mr. Adams filled out a week with great satisfaction to our theatre goers, the managers, and the company, and with very satisfactory financial results to himself. He was a gratification to both eyes and ears a brilliant actor with a melodious voice, and in appearance the ideal actor. The following week John McCullough, who had with him Helen Tracy as a leading female support, played a notable engagement, rendered more so by the fact that Edwin Adams was retained to appear in conjunction with Mr. McCullough. They gave "Damon and Pythias," with McCullough as "Damon" and Adams as "Pythias," and notwithstanding McCullough made an excellent "Damon," so convincing was Adams as "Pythias," that the critical Salt Lakers declared it was "Pythias" and "Damon" on that occasion, putting the brilliant Adams ahead of McCullough in their admiration. Adams played "Iago" to McCullough's "Othello" and even strengthened the favorable opinion of him. For their closing performance together, "Hamlet" was given with Adams as the Prince and McCullough as the King. Miss Helen Tracy lent some lustre to the triple alliance and this engagement is remembered as one of the most notable ever given in the now historic theatre. Just how it chanced that McCullough and Adams got dates so close together, the one immediately succeeding the other, I have forgotten, but as Adams was going to the Pacific coast and McCullough and Miss Tracy were going East, I presume that their meeting here was purely accidental. They were very glad to see each other, "John" and "Ned," and decided to have a good time while they were together; to that end Adams, who was in no great hurry to get to San Francisco, decided to stay over during McCullough's engagement and play in some of his pieces with him, which he did as stated above. The combination was a strong one, and no doubt helped McCullough's engagement, as this was his second visit; but the primary object of the combination was evidently to have a good time. We had an actors' club here at that early day which must not be forgotten. On January 16th preceding, Milton Nobles played the "Marble Heart," appearing as Raphael. Nobles was then a young actor, comparatively unknown. He was on his way to the East, where some years later he became widely known through his plays of "The Phoenix," "From Sire to Son," etc. There was at this time residing in Salt Lake a gentleman by the name of Bentham Fabian. Fabian was widely and favorably known for certain peculiarities. He was extremely fond of the theatre, and every actor was his friend. He was one of those versatile fellows that could turn his hand to many things. He organized a public library here, which he called "The Salt Lake Exchange and Reading Rooms," and he was the librarian. It was while Milton Nobles was here that Fabian worked up a "benefit" for this library, at which Governor Vaughn, (then Governor of Utah), recited Poe's "Bells," and Nobles and the writer gave the third act of "Othello" (in evening dress), Nobles reading "Iago," and the writer "Othello." There were several other numbers by Fabian and others, and music by the Military band from Fort Douglas. One of Fabian's strong peculiarities was that he loved his pipe and glass and occasionally his courtly bearing and Chesterfieldian manners would get a little lopsided and obscure. This benefit, being a sort of royal occasion with Bentham, he had a fresh keg of beer in his den behind the library, and after the entertainment was over he invited all the performers (except the "band") to go and help drink it. Governor Vaughn having a prior engagement, declined, but the rest of us adjourned to the library. Fabian, eager to treat "the boys," made haste to tap the keg, but there was a decided uncertainty about his manipulation of the mallet and tap, which plainly indicated that he had already been tapping something. So Cyrus Hawley (Judge Hawley's son) rather impatiently and dramatically exclaimed, "Give me the daggers!" (the mallet and tap), and taking them from Fabian with the air of an expert tapster, he proceeded to drive the tap; he made a misslick, and in an instant he was covered from head to foot in foamy beer. His nice clothes were apparently ruined, and he was roundly sworn at for wasting so much good beer. After stopping the flood, there proved to be sufficient left to make all hands merry and happy. About this time Fabian, who was a great projector of schemes, succeeded in organizing an actors' club, to which he made us all pay tribute, not only the actors, but a number of other professional men and good fellows were made members, and when the transient "stars" came along, we generally contrived to give them a good time, although our quarters were not so pretentious as those of the Alta or Comcial clubs of today. During the Adams-McCullough engagements these actors were the guests of "the club," and dear old Fabian was in his glory. Fabian was the president of the club, and he certainly wined and dined McCullough and Adams to their hearts' content. On their closing night we had a great carousal, even Miss Tracy did not escape. It was a memorable night truly. Everybody present seemed determined to give "John" McCullough and "Ned" Adams a royal time, and they had it. "Care mad to see a man sae happy; E'en drowned himsel among the nappy. Kings may be blest, but Tam was glorious, O'er all the ills of life victorious." _Burns' "Tam O'Shanter"_. The stock company played one week, even after this brilliant triumvirate had united its course, with Mr. and Mrs. Carter doing leads. That they could hold the interest of the public after such a combination of talent as Adams, McCullough and Tracy dropped away from them was not to be expected. In looking back at it from this distance, the wise thing for the managers to have done would have been to close the season with that extraordinary engagement, but the Carters were here and had a play or two to exploit, and struggled through a week when the management were glad to close the season, with the Pioneer holiday, July 24th. Here was another case of playing all summer, for the theatre only remained closed about ten nights, opening on the 10th of August. The advent of the Carters into Salt Lake and their engagement at the Salt Lake theatre was not devoid of interest. It was well-known to many that Mrs. Carter (Carrie Cogswell) had been the wife of the veteran tragedian, Mr. T. A. Lyne, who was very much perturbed at their presence here. He declared that she had come here expressly to annoy him, and nothing could convince him to the contrary, so when after a short stay here, Mr. and Mrs. Carter and their son, Lincoln J., now the celebrated Chicago playbuilder and manager, took their departure for California, Lyne's heart was joyful. There were two children, a boy and a girl, the offspring of the Lyne-Cogswell marriage. The court, in giving Lyne the deliverance which he sought on the grounds of desertion, gave him the custody of the two children, and he had them in Salt Lake attending school, and he was very apprehensive that the mother might kidnap them. So when she had departed without any signs of having molested the children the veteran was happy, for he never dreamed they would return, but alas! for the contrariness of human nature, in this he was doomed to disappointment. Lyne had been for the second time a widower when he met Miss Carrie Cogswell. She was about sixteen and he about fifty. Lyne at this age was an active, fine-looking man with hair as dark as a raven's wing and a very commanding presence. Miss Cogswell was enamored of the stage and soon became not only Mrs. Lyne, but "leading lady" for Lyne. After some years of married life, and two children had been born to them, there came a cloud in their sky. In the same company chanced a young man by the name of Carter, whose father, Jared Carter, had been a leading light in the Mormon Church in the Nauvoo days. Disparity in age and incompatibility of temperament between Mr. and Mrs. Lyne gradually brought about a separation and divorce. By this time both had sought and found new matrimonial alliances. Mrs. Lyne had some years now been Mrs. Carter and Mr. Lyne had found consolation in a French widow whose Christian name was Madeline. Such was the situation at the time when the Carters made their first visit to Salt Lake, and the veteran tragedian having settled down in Salt Lake to end his days, was in mortal dread of the Carters fixing their future home here too. CHAPTER XV. SEASON OF '71-'72. The season of '71 and '72 opened on August the 4th, only two weeks after the closing of '70 and '71. The Lingards were the opening attraction; they played only two nights. The Lingards consisted of Horace W. Lingard, Alice Lingard, his wife, and "Dickie" Lingard, a sister to Horace. They played short cast pieces and did not require many members of the company. The repertoire included "Caste," "The Weaver of Spitaefield," "Morning Call," "A Happy Pair," etc. They were followed closely by Kate Newton and Charlie Backus of minstrel fame, who stayed two nights; and these were succeeded by the Hyers Sisters, a colored concert troupe, who gave five concerts, opening August the 9th and playing up to the 13th. On the 21st Joseph and Mrs. Murphy made their debut in drama--the medium being a hash-up of improbable incidents put together to string Joe's specialties on. He played a sort of stage detective and disguised variously as an Irishman, a Swede, a Dutch Girl, and a Nigger. This was the first performance of "Help" on any stage, and should have been the last, if merit alone counted. The Salt Lake Theatre was made the bridge to carry a number of new dramatic ventures across the quicksands of dramatic speculation. Afraid to make the trial of a new play in San Francisco or New York, they have brought them to Salt Lake to "try them on the dog." "Help" ran three nights, 21st to the 24th, and was fairly launched on the dramatic sea, and Joe Murphy was no longer a blackfaced comedian but a versatile actor of the Irish comedy persuasion. "Help" served Joe faithfully for several seasons and put him on Easy street, financially. August 25th the Stock Company, strengthened with the Cogswell-Carter troupe, resumed. J. W. Carter was engaged to play leads for a time; McKenzie was absent, Lindsay was gone, Hardie had deserted, and the management were in sore straits for a leading actor. The Stock played from August 25th to September 25th, when Mrs. Lander opened a star engagement in "Mary Stuart," continuing one week, during which she gave, in addition to "Mary Stuart," "Camille," "The Hunchback" and "Marie Antoinette." Mrs. Lander was at this time one of the bright particular stars of the American stage. She was a woman of superior intelligence and rare dramatic talent and played a fine engagement. After the Lander engagement, the house closed for a few nights, to give the Stock company a chance to prepare for the approaching October conference. The management could always count on packed houses during these conferences, and it was like giving money away to engage any stellar attractions at these times, so the Stock company was up against their work once more. On October 3rd they opened and played through conference, to the 9th. On the 10th Robert McWade made his first bow to a Salt Lake audience, in "Rip Van Winkle." McWade had a very good reputation through the west in this character, and drew a very good house for his first night. If we had never seen "Jim Hearne" as "Rip Van Winkle" we might have thought more of McWade, but the impression Hearne made in the character was so strong and still so fresh in the public mind that McWade's "Rip" did not become a favorite. He played some five nights and then the Stock had to go alone again for a while, so on the 16th they resumed and played up to November 7, only relieved a little by the Japanese jugglers, who put in an hour each evening for a week, from October 23rd to 28th. On November 9th, Johnny Allen and Alice Harrison opened a four nights' engagement, closing on the 13th. On the 15th the Stock resumed the even tenor of its way, and played unassisted up to December 10th, when J. M. Ward came in with "Through by Daylight," and got through by gaslight in two nights. Jim Ward was a very versatile and capable actor with a racy Irish brogue, that was suggestive of the "ould sod." He has had rare experiences in theatrical life, and they would make a volume of interesting reading, but as he is still having them, being yet upon the stage, it is too early to add his experiences to the general history of the stage, especially his matrimonial ones. An entire troupe of juvenile actors followed Jim Ward's advent into Salt Lake City. Whether Jim was in any way accountable, we are not advised; they were called "The Nathan Juvenile Troupe," and put in one week from the 15th to the 20th. Oliver Doud Byron followed them, opening on December 21st, and playing till January 3rd, "Across the Continent," being his piece de resistance. Ben McCullough filled out the week. Eliza Couldock, who was in delicate health, and had been left here by her father after their last engagement, was now called in for a week to assist the Stock in a production of "Uncle Tom's Cabin." Miss Couldock was cast for the character of Eliza. The writer, who was playing George Harris and Legree, well remembers how nervous and poorly the lady was during this week's engagement. She was over ambitious and worked beyond her strength, and it was evident she was in a decline. This was her last appearance, poor girl, and it was not long before we were paying the last respects, and with loving hands laying her gently i' the earth, alongside of dear Annie Lockhart, whom we had performed the same service for only a short time before. "Lay her i' the earth and from her fair and unpolluted flesh may violets spring." Rose Evans came to us for a second engagement, after the "Uncle Tom" week, and played from January 8th to the 27th, repeating her former repertory. Stock company put in the following week alone, then followed E. T. Stetson for a week in his melodramas, "Neck and Neck" and "Old Kentuck." This puts us along to February 7th, '72, when the Stock played another week without any star; then the Stock got a week's rest, the time from the 15th to the 20th being filled by Purdy, Scott, and Fostelle's minstrels. Refreshed with a week's vacation, the Stock company started in afresh on February 22nd--great George's birthday--and played till April 9th, getting through another conference without the aid of a star. Here the company had another brief respite while "The Child American Concert Company" filled time from April 10th to the 13th, when the company resumed their labors and played up to the 20th. On April 22nd, Mr. and Mrs. F. M. Bates began a stellar engagement which ran three weeks, up to May 11th. Mrs. Bates was the lead horse in this team, and the repertory was selected to give her prominence as the principal star, and the announcement should have been _Mrs._ and Mr. F. M. Bates. She played "Pigeon the Torment," "Camille," "Leah," and "Lucretia Borgia," and all the great popular roles for tragediennes, and was the first to introduce to us the great historic play of "Elizabeth." The Bateses made a very good impression and were so pleased with the result of their engagement that they remained in Salt Lake during the ensuing summer. Blanche Bates, now a very successful star under David Belasco's management, was with the Bateses then, and as she had not been christened Blanche, she was just called Baby Bates. May 13th to 16th was filled by Berger's Swiss Bell Ringers, and Sol Smith Russell, who was then doing specialties with the Bergers little dreaming of his "Poor Relation" or "Peaceful Valley." A few nights of stock followed this, and not proving strong, the Bateses were re-engaged and put in another week, from the 22nd to the 28th, introducing some new plays of lighter caliber. May 29th the Majiltons put in a date, and the stock then played a lone hand up to June 8th. Billy Emerson's minstrels held the boards June 10th, 11th and 12th, and Joe Murphy came and gave us some more of his "Help," 13th, 14th, 15th. Stock put in another week alone, 17th to 22nd, when Charles Wheatleigh opened a return engagement, 24th and played till July 1st. Wheatleigh gave "Lottery of Life," "Flying Scud," "After Dark" and "Arrah Na Pogue." That was Charley Wheatleigh's farewell, we never saw him more. The Bergers and Sol Smith Russell had swung around the circle and came back for a second engagement. They found Salt Lake a congenial and profitable place and put in another three nights with us, 4th, 5th and 6th. James M. Hardie, who had just returned from a long professional engagement in San Francisco, played a two nights' engagement, opening in a play called "Early California." Season closed June 8th. "Jim" Hardie left Salt Lake for the East soon after this his last appearance here, as it proved, for he has never since returned. After playing in support of stars several seasons, "Hoey and Hardie" starred for several seasons in "A Child of the State," but it was not a money maker, and after several losing seasons the firm of Hoey and Hardie dissolved, and Jim cast about for a new "angel." Hoey's "old man" had been the angel in the "Child of State" venture and it was understood at the time that after making up some rather heavy deficits, he grew weary and refused to put up any longer for "The Child of the State." Hardie had some money which came to him through his wife, who had an annuity, but "Jim" had a strong touch of the "canny Scot" in him, that always impelled him to let someone else "put up," In time he found a new "angel," and one more to his taste, for this one was of the female persuasion, and Jim always was a favorite with the ladies. He caught a society woman who was stage struck and wanted to star; she had the money to pay for the privilege, and this was just such a snap as "Jim" wanted. So the lady put up the money to put out the show, and she was starred in conjunction with Jim. The firm name stood "Hardie and Von Leer." "A Brave Woman" was the name of the play they chose for the venture; there was a great significance in that title. The show went out with a stock of $1,200 worth of special printing, so Hardie himself informed me in New York. They went into the south, but in six weeks the company was disbanded and Hardie and Von Leer were back in New York. Then they got up a cheaper company and went into the dime museums, where they made a little money. The dime museums were very popular just then and a number of good attractions played them. The play of "A Brave Woman," however, was not an unqualified success, although Sarah Von Leer seemed to be, and held onto her partnership through thick and thin. After a while Hardie got a play called "On the Frontier," and conceived the idea of getting a brass band made up of real Indians. It proved a ten strike, and, after doing a big business with it in this country for two seasons, he took it to England in '93 and made a barrel of money with it. Sarah is still his partner and still stays by him. They built a fine theatre in Manchester, which has been their headquarters for the last twenty years. Mrs. Hardie and her daughters have been back in Salt Lake for a number of years. They have never crossed the ocean to join the husband and father. It must be acknowledged that the dramatic profession is altogether too prolific of this sort of thing. Its tendencies are to draw even well mated couples apart--a hundred cases could be cited; but we will let the reader think the matter over and divine the cause. On July 31st Jim McKnight, a young fellow of ambition and talent, put on a play of his own writing, which he called "The Robbers of the Rocky Mountains," with an exclusive amateur company. Young McKnight drew on his imagination for his robbers; had he written years later he could have taken his characters from life, with Butch Cassidy and the whole Robber's Roost gang in the cast. CHAPTER XVI. SEASON OF '72-'73. The season of '72 and '73 opened on August 7th with George Chaplin and Clara Jean Walters as stock stars. They opened in the classical drama of "Buffalo Bill." This was a long time before Cody started his wild west show and probably this play was what put him in the notion of starting in the show business. Chaplin made a fine Buffalo Bill, and if Cody saw him in the part it must have made him envious to see another fellow stealing his thunder. The combination ran two weeks, when Stetson came in "Neck and Neck" with us and played a week, presenting also "Daring Dick" and "The Fatal Glass." Chaplin had a decided objection to supporting male stars of mediocre ability, and second class repertory, and so he generally laid off on such occasions as the Stetson engagement; besides it was a matter of economy with the management; they did not need him, so George laid off during Stetson's week, and then came with his "Seven Sisters" the following week. George was immense as the big sister and was just a trifle vain over the fact that he could outshine all the women in the company in female apparel. On September 2nd Ada Gray opened a week's engagement in "Article 47" and gave besides, "Jezebel" and "Whose Wife." Ada was a pleasing actress, of fine appearance, but didn't seem to quicken the pulse of her Salt Lake patrons, after their seeing some of the greater ones. On the 9th Chaplin and Walters resumed as stock stars and played continuously up to the 23rd, T. A. Lyne taking a benefit on the 20th instant and playing "Richelieu." On the 23rd Chaplin dropped out of the company, closing in "School," and on the 25th the stock company kept right along with Clara Jean Walters featured through the October Conference and up to the 12th. On October 1st W. T. Harris made his initial bow to the Salt Lake public; he came from one of the Omaha theatres, accompanied by Annie Ward and Miss Blanche de Bar, a sister of the popular manager and actor, Ben de Bar. Miss De Bar had already grown old in the profession, but proved nevertheless a very useful member of the stock company. She played old women and characters and on more than one occasion proved her agility in spite of years and gray hairs, by doing an Irish jig or a "Dolly Varden" lilt. The rag time had not yet come in vogue or Miss De Bar could have done a cake walk with the best. "Jimmy" Harris, as he was familiarly called, cut quite a figure in the future history of the theatre as manager and deserves more than a passing notice. He was featured on his opening night in an Irish farce, "That Rascal Pat," and made a very fair impression. Miss Annie Ward, who accompanied Harris to Salt Lake, and who at first was supposed to be "Jimmy's" wife or _fiancee_ (from all appearances), was a young woman who had been beautiful, but her face was now so deeply pitted with small pox that she invariably in public kept it covered with a veil, except when on the stage, where she could veil the blemish under a thick coat of grease paint, and, this artistically done, she presented as fair a face as one could wish to look at. "Annie," 'twas said, had been the _fiancee_ of the great African explorer, Henry Stanley, before he caught the African fever, which tore him away from her and all his early associations. Annie found consolation for her bereavement in a close friendship with "Jimmy." So close was their alliance that on their joining the stock company here together, everybody judged they were man and wife, or ought to be. They had taken a room together in old man McDonald's house, just under the shadow of St. Mark's church, and everything went well for a little while--but by some inadvertence the good Mr. McDonald discovered that they had not secured the necessary license for rooming together, and he very promptly and perhaps rudely gave them notice to vacate. They thought the old man was a crank and quite unreasonable, to turn them out of his house for such a slight offense, in a community where many of the men were living with a plurality of wives. They had an idea it was a sort of Oneida community here; free love, etc. They secured another lodging house, but the lady who ran that was a very strict Mormon also, and so soon as she found out how matters stood she served them with a notice to quit. "Jimmy" got a "hunch" from some one that he would have to _marry_ Annie or sever the alliance altogether, as the Mormons would not stand for anything of this kind. It was even intimated to him that he might be indicted for _lascivious cohab_, which so terrified him that he suddenly ceased his relationship with Annie altogether, and left her to paddle her own canoe. Those who were acquainted with the circumstances have always blamed Harris for his treatment of Annie Ward; he should have married her, was their thought, but he turned away from her in this time of mutual trouble. His offense was condoned, and gradually he worked himself into favor until he became quite an object of interest with the ladies about the theatre, while those same ladies turned up their noses at Miss Ward, and made it so unpleasant for her, that she was glad to terminate her engagement long before the season was over, and go back to her former haunts. Poor girl! She went down hill rapidly after returning and died wretchedly in St. Louis a year or so later, while Harris remained here, married one of Brigham Young's daughters and was given the management of the theatre, which he held for several years. Harris and his wife went to New York in about '80, where they have resided ever since. "Jimmy," who has wealthy relatives there, has a good easy position and raised a nice family of four or five children, to whom he has bequeathed his real name of Ferguson, that of Harris being merely adopted to hide him from his relatives while he was a profane stage player. So runs the wheel of fortune. Hamlet. I did love you once. Ophelia. Indeed, my honored lord, you made me believe so. Hamlet. You should not have believed me; for virtue can not so inoculate our old stock but we shall relish of it. I loved you not. Ophelia. I was the more deceived. Hamlet. Get thee to a nunnery. --Shakespeare. On November 8th Mr. Al Thorne was added to the stock company and made his first appearance in the play of "Maud's Peril." Al Thorne came to Utah as a soldier in Johnston's army. He was a member of the Camp Floyd Theatre company and played with Dick White, Mrs. Tuckett et al. He contrived in some way to remain in Utah when the Civil War broke out, instead of following "the uncertain chance of war." He had married and settled in the north part of the territory, and was associated with the Richmond Dramatic Company for several years and now found a place in the Salt Lake stock, where he remained for several years, doing excellent work in "heavies" and "old men." Thorne joined the Mormon church and got more family than he could take care of--two families in fact, which proved his ruin. He became estranged from them both, and for the last twenty years of his life was practically an exile, living a solitary life in the mining camps of Nevada. He died three years ago at De Lamar, Nevada, a prematurely old man, with no relative near. But Al always had friends, for he was a good natured, generous hearted man--his own worst enemy. "Requiescat in pace." George Chaplin having exhausted his extensive and variegated repertory, and taken his departure for pastures new, the stock company, with Clara Jean Walters, played through the October conference. The very palpable weakness occasioned by Chaplin's retirement was filled by F. M. Bates, who with his wife and Baby Blanche had been rusticating in the vicinity ever since their engagement in the previous May. Bates opened on the 14th of October, as joint star with Miss Walters, and continued until November 21st, the only interruption being a three nights' engagement of the Australian actor, James J. Bartlett, who gave "David Garrick," "New Magdalen," and "Married for Money." On November 25th Mrs. Bates opened her second engagement at this theatre, supported by her husband (Frank), Miss Walters and the stock company. She played two weeks, repeating mostly her favorite roles, "Elizabeth," "Lucretia Borgia," "Camille," etc. Mrs. Bates during the time her husband, Frank, had been playing with the stock company, had played an engagement with John Piper, the Virginia City manager. Returning here she sent ahead of her to exploit her return engagement Mr. John Maguire, who has since made a name as a theatrical manager, but who was then a very enthusiastic disciple of Thespis, and was ambitious to make a mark in the histrionic art. Maguire by his own confession had been educated for the Catholic priesthood, and certainly a good priest was spoiled when John turned Thespian, but the stage fever caught him, and struck in so deep that he was irrevocably lost to a profession which he was capable of adorning, and exposed "to the slings and arrows of outrageous fortune" that are generally in quiver to be hurled at the unfortunate actor or manager who does not achieve an unqualified success. At the time of which I write, 1872, John Maguire was young (about 30, eh, John?), and handsome; he was often mistaken for Lawrence Barrett, the tragedian, which was a flattering compliment to John, as he was a very great admirer of "Larry" Barrett. We don't know just how it came about, but he was cast in Mrs. Bates' opening performance of "Elizabeth" for the part of the young Scottish king, James VI, unless it was that he had played it in Virginia City with the lady, and she thought he looked the part so well. Any way the company was numerous and the managers let John out after his performance of King James. The week following the Bates engagement, there being no star attraction booked, the managers gave it to the writer, who had not been playing in the stock company that season. I arranged a repertoire for the week which included "The Duke's Motto," "Macbeth," "Louis XI," "The Stranger," "Jack Cade," and "The Three Guardsmen." A very ambitious attempt, as I view it now, but all parts that I was "up" in, having played them in the company before. While rehearsing before I opened, Maguire, who was out of a job and evidently out of money, come to me and in a very friendly and confidential way informed me that he had just received the bells. "The bells?" I inquired, "what bells?" "Why Henry Irving's Bells, that has just completed a year's run in London." "Take my advice, John," said he, "take down some of those 'old' chestnuts you have billed and put on 'The Bells' for two nights in their place and you'll be money in by it." "Oh, that's impossible," I objected, "my plans for the week are arranged and cast, besides I know nothing about the play of The Bells.'" Maguire was earnest, however, for he had a point to make, so he urged me to make a change. "I have two printed copies of the play," says he, "and will let you have them and copy the remainder of the parts for you for $10. I want to get to Pioche; things are booming there and I am short of money; you can advertise the wonderful run the play has had in London, and you'll be the first to play it west of New York, where Studley is playing it now." John arguments prevailed with me and I took down "Louis XI" and "The Strangers" and put up "The Bells" for the Wednesday and Thursday nights. Maguire delivered the goods, got his money and took the stage for Pioche. Bidding me good bye and good luck, he says, "There's a theatre down there, and if I can secure it, you will hear from me before long." "The Bells" gave me the hardest day's study I ever did; playing "Macbeth" the night before and staying out later than was discreet, I was reading "Mathias" at rehearsal next morning to play that night, but we got through it fairly well, and to my surprise the local papers praised the performance highly next morning, but "The Bells" did not prove the great drawing card Maguire had so sanguinely predicted, the older and better known plays drawing better. On Friday evening, while playing "Jack Cade," a few of my admirers sent up a request to have me play "Othello" on the following night instead of "The Guardsmen," with Mr. F. M. Bates as Othello, Mrs. Bates as Emelia and myself as Iago. I should have promptly decided not to make the change, but nothing in the way of work seemed too onerous for me, and too willing to oblige, I sent back word that if they could get Mr. and Mrs. Bates to volunteer I would make the change. Some of them waited on the Bateses with the result that Mrs. Bates declined to be Emelia, and Mr. Bates had never played Othello, but would play Iago if I would do Othello. I was in Mr. Bates' fix, having played Iago several times but never Othello. However, I consented to try it and gave myself another hard day's study to get perfect in Othello. Next morning Sloan, in the Herald, roasted me for playing a "star" part like Othello in stock costumes, notwithstanding I had been wearing stock costumes all the week. He spoke rather favorably of my acting, however, which was more than I should have expected. I would not be nearly so accommodating now. This my first "stellar" engagement closed on December 14th, 1872. The record shows that the farce of "The Spectre Bridegroom" was played after Othello, with Phil Margetts in his great part of Diggory. In those "palmy days of the drama," it was quite usual to have a farce after a five-act tragedy. On benefit occasions not infrequently there would be a long play, then an olio of singing and a fancy dance, and a farce to close the "evening's entertainment." During this engagement Clara Jean Walters played the leading female roles, and rendered effective support, as indeed she always did. She was the most capable and versatile "leading lady" the stock company ever had and remained with it for several seasons a well-established favorite. Carl Bosco, a very clever magician, put in two nights following the Lindsay engagement, 16th and 17th, and Mrs. Chanfrau opened the 19th inst. for two nights and appeared in "A Wife's Ordeal" and "The Honeymoon." On the 26th John T. Raymond opened a two weeks' engagement, giving "Toodles," "Only a Jew," "Rip Van Winkle," and "The Cricket on the Hearth." Johnny Allen and Alice Harrison and "Little Mac" for three nights. These parties put in from January 6th to the 15th. Johnny Allen and Alice Harrison were a great attraction in those days; how many remember them now? And "Little Mac," that homely dwarf, what wonderful stunts he could do with those stunted legs of his!--a circus in himself was Little Mac. On the 20th of January William J. Cogswell joined the stock as leading man, Miss Walters still retaining position of leading lady. A Miss Florence Kent (Mrs. McCabe) had been added to the company, and being petite and good looking, as well as talented, Miss Walters saw a chance to gratify a long-cherished ambition, which was to play Romeo. (She would show some of us men folks how to make love.) So the piece was put up with Miss Walters as Romeo and Kent as Juliet; they made a pretty couple. Miss Walters looked very dashing, being a nice size for Romeo, but making love to one of her own sex was not such an easy task as she imagined and although it was a very fair "Romeo and Juliet," it did not make so great a mark as many of her female performances. The stock with the new leading man, Cogswell, played along till February 3rd, when Yankee Robinson came in for a week in "Sam Patch" and "The Days of '76," February 3rd to the 8th inst. CHAPTER XVII SEASON OF '72-'73.--CONTINUED. Before this time John Maguire had been heard from; he had found on his arrival at Pioche that there was some sort of a theatre there. It had been built for a minstrel company of whom Harry Larraine, formerly of the Fort Douglas band, was the leader. At the expiration of the minstrel engagement, Maguire secured the theatre when he immediately set about to put a dramatic company in there. He telegraphed for Mr. and Mrs. Bates, offering them a strong inducement to go there. He also telegraphed for the writer, offering him a salary that was sufficient inducement for him to go. John W. Dunne, a young Californian, who had been in the Salt Lake Theatre company, was also engaged. Our fares were arranged for and about the middle of January this nucleus for a dramatic company left Salt Lake City for Pioche for a six weeks' engagement. Our party consisted of Mr. and Mrs. Bates, Baby Bates (Blanche), the now famous actress, who was then about a year and a half old; Mrs. Bates' sister, Miss Wren, who acted as the chief nurse, and Mr. John W. Dunne. It is a matter well worthy of record that Mr. Dunne was married the night before he left for Pioche, to Miss Clara Decker, a niece of Brigham Young, a very pretty and attractive girl, who had been assistant costumer in the ladies' department of the theatre for some time. It was of course, a great trial to the young couple to have to part so soon, after one brief night of married life, but the exigencies of the theatrical business are at times merciless. As they had been engaged for some time, it was decided when Mr. Dunne accepted the Pioche engagement, that it would be best for them to get married before he went away lest absence and distance might cause one or both to change their minds. How wise a precaution this proved the sequel will show. This proved to be a memorable trip. Every member of the party will remember that trip to their dying day except Blanche, and she was too young to remember anything about it. The schedule time from Salt Lake to Pioche was fifty-five hours. We were five days and nights, or one hundred and twenty-five hours making that journey. The Utah Southern was then running only as far as York, about seventy-five miles south of Salt Lake. This left two hundred and seventy-five miles to be traveled by stage. Our stage was not a Concord, but a rather dilapidated specimen of the "jerkie" or "mud wagon." It had seating accommodations for nine persons, and two could ride on the "boot" with the driver. There were two male passengers in addition to our party of six--six counting Baby Bates, who must be figured in as one, for although quite small, she was very much in evidence throughout that journey. One of the gentlemen rode most of the time on the "boot" and occasionally one or another of the men would take a spell on the driver's seat so that we were never crowded uncomfortably; yet, oh, how tired we did get and especially the ladies, before that ride was ended. It was the 18th of January, the weather very pleasant but very cold nights, and our first night on the stage was decidedly uncomfortable. We reached the terminus of the railroad, York, about noon, ate dinner in a shack of a restaurant and started on our stage ride about two p. m. We were not long in discovering that there was something the matter with the horses. The driver, in answer to our queries, informed us that they were all suffering from the epizootic; it was getting awful bad, he explained, "don't believe we've got a horse on the line that is free from it." We agreed with him that it was awful bad. The poor beasts coughed and sneezed continuously, throwing off effluvium, the odor of which was disagreeable in the extreme. On our second day out a regular January thaw set in and the snow melted so rapidly that the roads got very bad; a number of times the men had to get out and walk, and on several occasions the well named "mud wagon" got mired so deeply and the horses were so weak, we had to get a fence pole from the neighboring fence and lift the wheels out of the holes, the horses being unable to budge the old coach. The further south we got the worse the roads got. We had to change the horses about every twenty miles, but they were all alike, weak and dispirited, and the stench about the stables at the different stations was nauseating. On the fifth day out we arrived at the last station. Between it and the mining camp there was a hard mountain to climb and the snow was falling thick and fast. It was then well on to sunset and to our keen disappointment the station man and driver decided it would be folly to try to get over the "divide" in that storm, and that we would have to remain at the station until morning. Here was an unlooked for and unpleasant predicament, but there was no help for it, and it was better than getting stuck on the "divide" in a heavy snowstorm. The hostler was a good natured fellow and tried in his homely way to reconcile us to our fate. "I ain't got so very much grub here and what there is ain't very dainty, I 'low, especially for the ladies, but such as it is you're welcome to, and you can have a good fire, and if youse want to stretch yourselves out after supper, I can rake up quite a few blankets and laprobes, and ye can lie down when youse tired of settin' 'round the fire." The odor of the stable from the epizootic was almost sickening and the thoughts of eating there was anything but cheering, but we were all hungry, almost famished, having had nothing since breakfast. So we made the best of it. The hostler hustled in great shape, the presence of the ladies and the baby inspiring him to extra exertions in our behalf. He soon had a big pot of coffee and a pan full of bacon cooking, and he had to make some bread too, in which Mrs. Bates and her sister lent him their assistance. The quickest thing he suggested was slapjacks, and we all agreed to the quickest thing, and so before long we were all partaking with what relish we could of the hostler's coffee, slapjacks and bacon, and, notwithstanding the disagreeable odor of the stable, we all contrived to satisfy our hunger. After the hostler cook had cleaned away the few tin plates and cups, he proceeded to strew the end of the little "hostler's room" farthest from the stove with a diversity of blankets and laprobes, all of which were permeated with the odor of the stable, and suggested in his rough but kindly way "that we had better stretch ourselves on the floor as it was a long time till morning" and he knew "we must be pooty darn tired a ridin' so long in the coach." Mrs. Bates and her sister would have preferred sitting up if they only had comfortable chairs, but there was nothing but a rough bench and a couple of rough stools in the place and the majority of the men had been standing about or sitting on the floor all through the supper function and sleep gradually overpowered the party, and one by one they "knit up the raveled sleeve of care" and were glad to bunk down on the uninviting bed the kindly hostler had improvised for the occasion. In less than an hour after our sumptuous repast, the entire party were in the arms of Morpheus. The women and the baby Blanche were in the most secluded corner, then Frank Bates, John Dunne and myself stretched out on the hospitable blankets. These took all the space and the two strangers and the driver wrapped up in their overcoats and betook themselves to the portion of the floor unoccupied; this was close around the stove. The floor of that hostler's room was literally covered with the sleepy travelers. It was a change of position and measurably restful, but our sleep was broken and anything but sweet, even though it was the "innocent sleep." The constant coughing of the poor, afflicted horses and the peculiar and disagreeable odor of the epizootic, rendered sleep anything but delightful, but "necessity knows no law," and in spite of all the disadvantages we managed to snatch some repose from the "chief nourisher in life's feast." Unenviable as was our position in the hostler's room on this memorable night, it would have been much worse had we undertaken to cross the mountain. Snow was falling thick and fast, and the wind blowing hard enough to be very disagreeable. After we were all asleep, or apparently so, the hostler shoved a stick of wood in the stove which was getting cold, and then turned into the hayloft to get a little sleep himself, for he had to be astir before daylight. Before daybreak the storm had spent itself and the sun rose bright and cheerful, mountain and vale deeply covered with snow. Our breakfast, which the hostler prepared while the driver was feeding and watering the horses, was exactly the same as we had for supper: coffee, slapjacks and bacon, with the addition of some tea which one of our fellow passengers prepared for himself and the ladies. It was a sample package he had and cost him, he solemnly declared, $5.00 a pound. This gave an extra flavor to it no doubt, at all events the ladies declared it was fine and we did not doubt its being more to their taste than the coffee the good hostler provided. Breakfast over, we once more clambered into the shaky old jerkie with the admonition from the driver that we men would have to walk when we came to the steep places. We thanked the kindly hostler and invited him to come to the show when we got to playing in Pioche. The snow was six or eight inches deep and even on the gradual ascent, as we started up the grade, it was all the horses could do to pull us, and the snow soon began to melt and the road to get steeper. It was evident we men would have to foot it, and most of the way to the top, and so we got out one or two at a time till we were all walking and occasionally we had to give a shove on the coach to help the willing but weakly horses get to the top. Once there we were all very glad to get in; we were not long in rattling along the down grade into Pioche, all very glad to get there. Maguire, who had been impatiently expecting us for two days, was overjoyed to see us, for he was full of expectations as to the business we were going to do. He had secured us the best hotel accommodations the camp afforded, and they were duly appreciated after our recent experience at the station. After dinner we all took a walk with Maguire at his invitation, to see the theatre where we were to play our six weeks engagement. The building stood back from the principal street which was built right in the ravine, the stage entrance facing the street, and the entrance for the audience facing the street above. We had ventured various conjectures in reference to this theatre that the always over sanguine Maguire had secured a lease of. We had not expected very much and yet we were disappointed. We all entered at the stage door which opened directly from a flight of steps onto the back of the stage, and as we beheld the wonderful temple of Thespus, where we were to do honor to his art, the exclamations that escaped us were not well calculated to enthuse John Maguire, but rather to make him feel a little shaky about the venture he was making. Ye gods! What a transition from the Salt Lake Theatre to this shack! The theatre was about 35x75 feet, the stage occupying twenty-five feet. The orchestra floor for reserved seats ran from the stage towards the front about 15 feet. The rest of the space was fitted with rough board seats a la circus, the natural declivity of the ground giving the seats the necessary pitch for the audience to see the stage. The walls of the building were of rough pine boards about ten feet in height and the entire auditorium was roofed in with ducking or light canvas. The stage part was roofed with shingles so as to preserve the scenery from the rain. Of scenery there was a very limited supply and that not very artistic, being painted by an amateur. The stage projected beyond the curtain some six feet and on each side of this apron or projecting stage was a private box, finished off with cheap wall paper similar to the interior scenes on the stage. These boxes were well patronized. Every night they were filled with the fair, frail denizens of the camp at the rate of $10 a box. The opening play had already been announced, but owing to the lateness of our arrival, was necessarily postponed for a few nights. Maguire had gotten together some people of more or less experience (mostly less) to fill up the minor parts in the cast. He also took a hand himself and rehearsals were started the same night we arrived. The opening night came around and the Opera House (that's what John called it) was packed to suffocation. The boxes were filled to overflowing with the swellest looking women in the town. The play was "Camille" and Mrs. Bates had them all shedding tears. The girls in the boxes were deeply affected. Most of them were "like Niobe, all tears," but we received no intimation that this powerful sermon of Dumas was instrumental in turning them from their life of shame. Pioche was a camp of about eight thousand people and was "booming." We played four weeks to good paying business. This fairly exhausted the Bates repertoire, and business began to fall off appreciably. So a farewell benefit was worked up for Mrs. Bates and she made her final appearance at Pioche in a blaze of glory, chiefly emanating from a diamond ring with which she was presented on the memorable occasion as a token of regard to a distinguished actress from a few of her Pioche admirers. The Bateses were fortunate. They had been playing on a large percentage of the gross receipts and had cleared up quite a nice little stake in the four weeks they had played and they struck out at once for San Francisco, and from there went to Australia where, in '78, Frank Bates died, after which Mrs. Bates and Blanche, now a girl of eight, returned to San Francisco in 1880. Maguire still kept myself and Dunne and the rest of the company, thinking that with some new and lighter plays we could still do a paying business. The results were not very satisfactory. We played several weeks in a sort of spasmodic way, and then organized a little traveling company in which a clever young girl, Maggie Knight, whom Maguire had discovered, was a feature, and we played back to the C. P. R. R. On one of these occasions in Pioche, a very ludicrous thing happened which should not go unrecorded. We were playing the burlesque of "Pocahontas." Maguire was playing Captain John Smith, the writer Powhatan, and Johnny Dunne, as we were short of ladies, was playing Pocahontas. In the scene where Smith is brought in a prisoner and is about to be executed, a catastrophe happened to John Maguire, so sudden and appalling, should he live to be as old as Methusaleh, I doubt if he would ever forget it. Where Smith says, after viewing the stone on which he is to be decapitated, "It's a hard pill, but a harder piller, Life's a conundrum," and Powhatan replies: "Then lie down and give it up." Just at this point a sudden scream emanated from one of the boxes, which were well filled on this occasion with the demi monde, then several screams of laughter, then the whole audience began to roar with laughter. I knew something had gone wrong for there was nothing in the text to extort such screams and peals of laughter. I glanced over the group on the stage, and to my amazement I saw Mac's trunks had dropped down to his feet, and he, all unconscious of the fact, was standing there in a pair of thin cotton tights. His knee pants or trunks, were of very light material and the drawstring with which they were fastened around his waist, had given way and they dropped to the floor, and so excited was he in his character he did not notice it. I said to him in _sotto voce_, "Your pants are down." Then he cast his eyes down, and the look of abject despair that came over his face as he said in a subdued tone, "Oh, my God!" and stopped and pulled the gauzy things up to their place and walked off the stage to readjust them, we can never forget. The girls at this resumed their screams of laughter and the audience roared until they were tired. When the noise subsided, Maguire, with his costume adjusted, came back to finish the scene, but it was several minutes before we could proceed, so much did the audience enjoy this simple accident. Maguire remained in Pioche some time after I left there, and finally left the place worse off by far than when he went there, and I did not see the genial John again till I went to Portland in '78 to play in the New Market theatre of which he was the manager. Just before the departure of Mr. and Mrs. Bates, John Dunne and myself for Pioche, the Cogswell-Carter company arrived in Salt Lake, having traveled by stage and team from California, playing the towns en route. This company consisted of J. W. Carter, Carrie Carter, W. J. Cogswell (Carrie's brother), Ed. Harden, Lincoln J. Carter (then a very small boy), and probably one or two others, minor people who did not come into publicity here. On arriving here the party waited upon President Brigham Young to pay their respects, and to inform him that they had been commanded by the spirit world, with which they had been having communications (by the "Planchette" route), to go to Salt Lake and join the Mormon church as that was the true church and the only one that could save them. This told in all apparent sincerity, with the request to be baptized, was altogether a pleasing surprise to Brigham and his counsellors, and the Cogswell-Carter company were warmly welcomed. They were baptized and confirmed into the church without delay, and within a few days they were all engaged at the Salt Lake Theatre. Their coming was very timely for the theatre managers, for they had lost several of their leading people. "Jim" Hardie had gone for good, McKenzie, who had been playing steadily since the opening of the theatre in '62 and was wearied with study, had been released and sent on a mission in the belief the change would benefit him; John Lindsay was off on a "fool's errand" playing for John Maguire in Pioche, and the Cogswell-Carter-Marden accession filled the gap very nicely, and the season progressed to its close without much friction. During the absence of Mr. Dunne and myself from Salt Lake the following attractions appeared at the theatre. Jean Clara Walters, W. J. Cogswell and the stock company from February 8th to March 10th, on which date a new play by Edward L. Sloan (then editor of the Salt Lake Herald) was produced. It was entitled "Stage and Steam." It was intended to show the advance of civilization. It had a railroad scene and a stage coach in it and a sensational saw mill scene, where a man was placed on the log carriage to be sliced into boards, but was rescued just in the nick of time. Jos. Arthur's saw mill scene in "Blue Jeans" is exactly the same thing, although it is scarcely probable that Mr. Arthur ever saw Sloan's play. The play only had two performances. March 10th to 15th, Frank Hussey and Blanche Clifton held the boards in "Hazard" and some other plays. Marion Mordaunt was the next stellar attraction and gave "The Colleen Bawn" and "Hearts are Trumps" the 17th to 10th. On the 24th a star of the first magnitude appeared. It was Augusta Dargon. She opened in "Camille" and played also "Deborah (Leah)," "Lady Macbeth," "Meg Merrilles" and "Lucretia Borgia." Miss Dargon was one of the greatest actresses our country ever produced, but she was not financially successful. She is the only American actress who has ever played Tennyson's "Queen Mary." Mrs. John Drew made a costly production of this play at the Arch Street Theatre, Philadelphia, with Augusta Dargon as the star during the Centennial. But it was not a financial success. The writer did not meet Miss Dargon till 1878, when she came to the New Market theatre in Portland and played a two weeks' engagement under the management of our old friend John Maguire. Here I had the pleasure (and hard work) of playing the opposite roles to her in her extensive repertory, changing the bill nearly every night during her engagement. Toward the close of it she put up Tennyson's "Queen Mary" in which I had to play King Phillip of Spain on two days' study, a very long, arduous part, that put me on my mettle to master it; also studied and played "Cardinal Wolsey" for the first time during this engagement. Miss Dargon, who was under the management of Henry Greenwald, after her Portland engagement, made a tour of the "sound" playing Tacoma, Seattle, Port Townsend and Victoria, supported by the New Market Theatre company, and returning, played a few more nights in Portland, then took steamer for Australia. Under Mr. Greenwald's management she had played successful engagements both in San Francisco and Portland, and when she opened in Melbourne she just captivated the city, playing extraordinary engagements both there and in Sidney. The press of Australia printed volumes in her praise. She made a great triumph, and in the very flush of her victory, some wealthy Australian captured her. She got married and retired from the stage, and Greenwald was forced to return without her. She never came back to us. Her return engagement here was played before she went to Australia. Mr. "Bill" Cogswell seemed to have dropped out of the company before Miss Dargon's engagement and consequently David McKenzie was her principal support. After the Dargon engagement, which closed March 29th, Jean Clara Walters, Florence Kent and the stock company played through the April conference without a star attraction, and filled up time to April 28th when for some reason the season closed but was reopened on May 3rd with the stock company who played up to the 6th. On the 8th of May, Augusta Dargon began a return engagement which lasted till the 15th. She opened in the new play "Unmasked," and repeated "Deborah," "Camille," and "Lady Macbeth," and closed in a new piece "The Rising of the Moon." It speaks highly of Miss Dargon's popularity in Salt Lake that she should play a return engagement in five weeks after her first one. Blind Tom, the musical prodigy, was the next attraction. He played but one night, May 17th. On the 19th Annette Ince began a return engagement of six nights and a matinee and the record shows a change of play for each performance. She gave "Elizabeth," "Mary Stuart," "Medea," "The Hunchback," "The Stranger," "The Honeymoon," and the "Lady of Lyons." This repertory in one week undoubtedly kept the company right busy. Miss Ince was a sterling actress, and always gave satisfaction, but she did not possess the faculty of making your blood thrill in your veins and your hair rise occasionally that Miss Dargon had. It is just a little singular how she came so close on Miss Dargon's heels this time. It seems like poor management to play two lady stars, so nearly alike in repertoire, so close together, but these accidents would happen once in a while. Frank Hussey and Blanche Clifton came back for two nights, May 26th and 27th. Then the stock had to take up the burden again and carry it from May 28th to June 21st. By June 1st John Dunne and the writer had returned from the Pioche trip and were back in their old positions in the company. Dunne had a surprise party in store for him on his return. Instead of being received with open arms and loving embraces by his bride of a night, she coldly repulsed him and refused ever to live with him, and she kept her word. This was owing to things she had heard about John and his freedom with other females while he was at Pioche. This did not discourage Dunne, however, from trying again. He has had several wives since, the best known being Patti Rosa, a talented actress whom he managed and married. Clara, on the other hand, was not inconsolable, and her enchantment with the stage and stage actors having been rather rudely dispelled, she sought "surcease from sorrow" in the affections of a well to do farmer, who has proven more constant, and with whom she has raised a representative Mormon family. Madam Anna Bishop put in a week of high class concert from June the 25th to 30th. On July 2nd John W. Dunne took a benefit, on which occasion we repeated one of our Pioche performances with an important change of cast. "Theresa, or the Cross of Gold" and "Pocahontas" was the bill. Dunne did not find the atmosphere of Salt Lake so congenial to him as it had been and did not remain for the next season. I next met him in Cheyenne in '78. He was married and apparently contented, working at his trade of printer. The business, after Dunne's benefit, seems to have been spasmodic. The stock kept on playing, however, during the month of July. That it did business at all was remarkable, but there being no "resorts" and the theatre the coolest place in town, in some measure accounts for its keeping open during the torrid heat of the summer. Weiniawska, the Polish violinist, gave a concert on the 12th. George Waldron and his wife drifted in and played a few nights up to the 17th. Then W. O. Crosbie and his wife, Arrah Crosbie, and James A. Vinson, drifted in from the northwest and were given a few nights. "Jim" Vinson was featured in the play of "Quits" and "Billie" Crosbie in some favorite farce, supported by Arrah and the stock company. Both Vinson and Crosbie made a very favorable impression which resulted in them being engaged by the management for the following season. It looked as if all the other theatres in the West had closed and the actors had come trouping to Salt Lake to get summer engagements. Now comes Carrie Cogswell-Carter and the available stock to the front. They opened on the 26th and played till the 30th, and the season closed. CHAPTER XVIII. SEASON OF 73-74. The season of 73 and '74 was somewhat later than usual in opening. The reasons were, Clawson and Caine had renewed their lease of the theatre, and having done so well with it financially, they were not content to "let well enough alone," but felt that they should make certain imaginary improvements that different wise-acres had suggested, and embellishments commensurate with the liberal patronage they had received during their previous lease of the house. Accordingly some radical changes were made which cost a plenty of money and made the managers scratch their heads many a time before they were all paid for. As an example of how much costly mischief one interfering "know-it-all" can accomplish, the managers were persuaded by their prospective new stage manager, "Jim" Vinson, that the stage of the theatre did not have sufficient pitch or slope from back to front. It had a slight pitch one-eighth of an inch to the foot, or about eight inches in its entire depth, which was just perceptible, but not sufficient to be particularly noticeable or to render it uncomfortable to walk on or to dance on. But the wisdom of the new stage manager was paramount, and that immense stage whose huge supports were built into the solid stone walls, had to be cut loose from its bearings and the front of it lowered until it had three-eighths of an inch fall to the foot, a slope that made it uncomfortable to walk on, indeed, entering in a hurry, one was quite inclined to slide on. It made it awkward too for stage settings. Every piece of scenery that was set up and down the stage or at any angle save that paralleling the front curtain, was thrown out of the perpendicular that is so essential to make the scenery look well. At the very time that this alleged improvement was being made, the pitching or sloping stage (once thought to add perspective to the scenery) was obsolete and all the new theatres in the country were being built with level stages. It cost hundreds of dollars to make this change and instead of being an improvement it was a positive detriment, is still, and always will be. So much for the advice of a stage manager. The proscenium doors that had been used for coming in front of the curtain, were done away with and the present boxes put in their stead, a very sensible and profitable improvement. Something like $8,000 was expended in these and other improvements--a costly experiment the sequel proved. The managers, Clawson and Caine, had in contemplation a very profitable season and engaged an unusually large and expensive company. The old stock members had been now so many seasons constantly before the public that it was thought their drawing powers were waning, and it was considered necessary to get some new blood into the stock. Accordingly, while nearly all the old stock was retained, a number of new people were added to the company, vastly increasing the salary list. First in prominence was Kate Denin (Mrs. John Wilson) who was featured as a stock star. Mr. W. J. Cogswell, who had been playing leads during the latter part of the previous season, was retained as leading man. "Jim" Vinson, who had put into Salt Lake before the close of the last season, was retained as stage manager and to play "old men." "Billie" Crosbie was engaged for the principal comedy roles, thus displacing the local favorites, Margetts, Graham, and Dunbar from the choice comedy parts. Arrah Crosbie, Billie's wife, had to have a place and she made a good utility woman; or she could play Irish characters. From the mere force of assimilation "Billie" was a good Irish comedian. Mr. "Al" Thorne, who was added to the company in the previous November, was retained especially for the "heavies." "Buck" Zabriske was engaged as prompter at a good fat salary, because the prompter was a very essential feature in the makeup of a stock company and generally earned his salary, for he often had a hard part to play behind the scenes on a first night. Then there was dear old Frank Rea, with his face and head of antique beauty; always full of Forrestonian reminiscences, and his wife of blessed memory, who had grown old in the service, along with her husband. Then there was Carrie Cogswell-Carter, and Ed Marden was there. J. W. Carter had parted company with theatrical business and accepted an engagement to preach the gospel for a while. He succeeded in making one convert that we know of whom he brought to Utah later and made Mrs. Carter No. 2. This was a bitter pill for Carrie Carter and she revenged herself in time by becoming the fourth wife of Bishop Herrick of Ogden. Apropos of this latter event, about a year later, December, 1875, Miss Carrie Cogswell was playing Julia in the "Hunchback" to the writer's "Master Walter" at Ogden. There was a Gentile paper there at the time called the Ogden Freeman. It was published by a man named Freeman, who came to Ogden with the advent of the Union Pacific railroad. Freeman had published his paper at each successive terminus of the road until it reached Ogden, and then he settled down there and ran the "Ogden Freeman" as a rabid anti-Mormon paper. We had journeyed northward and were in the town of Franklin. Phil Margetts, "Jimmy" Thompson and myself were seated in the hotel parlor when Carrie came in with a paper in her hand, and in her lively, good-natured way, said "Boys, I met Freeman of Ogden, in the Co-op. store just now, and he gave me a copy of his paper. He says it has a long notice of the 'Hunchback' in it. Let us see what he says." With that she threw herself into a chair, turned over the paper and found the notice. It was generally favorable but criticised her Julia rather adversely, at which she said rather petulantly, "Well, I know I'm not an Adelaide Neilson, but I guess it was good enough for Ogden." On further examination of the paper she came across a "personal" which read as follows: "We understand that Miss Carrie Cogswell, now playing here with the Salt Lake company, is the fourth polygamous wife of Bishop Herrick, having herself had three husbands: first, Thomas A. Lyne, the tragedian; second, J. A. Carter, and third, Bishop Herrick." She read this notice to us and as she did so she grew very angry. She strode out of the hotel like an enraged tigress. We all wondered what she was going to do, but in about five minutes she strode back in again with a handful of poor Freeman's whiskers in her clenched fist and her parasol broken to smithereens over the offender's face and head. In explanation she said, "I don't care how much he criticises my acting but he mustn't meddle in my family affairs." Freeman took revenge for this upon the writer several years later in Montana, by giving him a red hot roast while playing in a neighboring town. He evidently thought that I had prompted her to the castigation act, which was not true, and totally unnecessary. The season was ushered in very auspiciously with the "School for Scandal," with Miss Denin as Lady Teazle and Mr. J. H. Vinson as Sir Peter; Mr. Cogswell playing Charles Surface and Mr. Crosbie, Benjamin Backbite, and the full force of the stock company in the cast. Stock played through conference dates as usual and up to the 11th when Laura Alberta and George W. Harrison hoisted the stellar flag, which they floated for two weeks, opening in "Uncle Tom's Cabin," which ran for three nights, and then gave place to other pieces in Laura's repertory. Then followed Fanny Cathcart and George Darrell for a week, presenting "Man and Wife," "Woman in Red," "Masks and Faces," "Black Eyed Susan," "Stranger," "Happy Pair," "Mysteries of Stage," and "Mexican Tigress." Eight different plays in one week must have kept the stock company out of mischief, one would naturally think. The reverse proved true, however, in this case, for the leading man, "Bill" Cogswell, from over-study (we had no understudies in those days), was driven to drink; Bill got on a jamboree and didn't care whether school kept or not, and the managers were in a dilemma. Their next star was May Howard, who opened on November 3rd for a three weeks engagement of legitimate. It was essential to have a good, reliable leading man to help May through such a long engagement. Both McKenzie and Lindsay were away and a new leading man was considered an all important factor in this emergency. So a Chicago dramatic agent, Arthur Cambridge, was wired to and he sent out the "brilliant young American actor, J. Al. Sawtelle." Sawtelle opened on Miss Howard's second night, playing "Armand Duval" in "Camille." It was a part well suited to him and he made a satisfactory impression. Miss Howard played "The New Magdalen" (opening night), "Guy Mannering," "Romeo and Juliet," and "East Lynne." Harry Eytinge rendered support in most of her plays--he being the lady's husband this was a very fitting and graceful thing to do. After three weeks of Howard and Eytinge, Fanny Cathcart and George Darrell came back as "Man and Wife," doing "Dark Deeds" and filling in four nights with a "Woman in Red," and doing funny things in "Masks and Faces." On November 28th and 29th, an original historical play by Edward W. Tullidge, entitled "Oliver Cromwell," had its initial performance. Sawtelle was cast for the title role. "Jim" Vinson, the venerable stage manager, was greatly impressed with the merits of Cromwell and cast and staged it to the best of his ability, with the resources available, but it was far from being an ideal cast. Sawtelle, tall and slender, looked as little like Cromwell as he did Napoleon, and he was as far from the character in temperament as he was in stature. The play with so many historical characters, Cromwell, Charles I., Ireton, Milton, Vane, Bradshaw, Harrison, et al., was very exacting in its mental requirements, and was easily greater than the company, yet notwithstanding this drawback and the fact that nothing was done for the play in the way of special scenery or costuming, it met with very fair success. A strong local interest was exhibited and the house was well filled to witness the first performance of a great play by a local author. Mr. Vinson said it was the greatest play that had been written since Bulwer's "Richelieu" and told John McCullough on his next visit, that if he would take Tullidge's "Oliver Cromwell" and play it there was a fortune in it for him. McCullough would have made an ideal Cromwell, and Vinson recognized the fact that he was the man to make a success of it, but McCullough, like Davenport, who read the play and made a contract with Tullidge to produce it, had already passed the meridian of his fame and had not ambition sufficient left to engage in a new and venturesome undertaking; so Cromwell dropped back into oblivion. It was revived a dozen years later with the writer in the title role. The play this time was costumed correctly and the cast, although still weak in places, was somewhat better than the original. It was played again in the Salt Lake theatre, at Ogden, Logan and Provo, and met with a hearty endorsement by the press of those towns, but it needed more money to tide it to a financial success than the promoters had to invest, and so Oliver Cromwell has rested in honorable repose, waiting for some enterprising manager to unveil him on the stage as Lord Roseberry unveiled his statue facing Westminster hall only a short time ago; a late but fitting tribute to the genius of the uncrowned king. Following Oliver Cromwell, Shiel Barry, a clever actor of Irish character, filled the week, December 1st to 6th. On the 8th and 9th Oliver Cromwell was repeated, this making four performances in all, which spoke well for the popularity of Tullidge's play. On December 16th, Kate Denin took a farewell benefit and made her last appearance for this season. Mrs. Frank Rea took a benefit on the 19th and on the 22nd Jean Clara Walters reappeared after an absence of about three months in the "French Spy." Miss Walters had not appeared this season until now, on Kate Denin's retirement. They were both stock stars and two lady stock stars keep not their course in the same orbit. Denin had been shining refulgently since the opening of the season, and Walters, although in the city, had not appeared, but now she burst again into public view resplendent in green tights and spangles. On the 25th Eliza Newton, as the bright particular star, appeared in the "Nymph of the Luleyburg," a beautiful spectacular piece well suited for the holidays. Close following the holiday production with its nymphs and fairies our old friend "Jim" Herne opened a three weeks' engagement on January 5th, 1874, in the now familiar Rip Van Winkle, following it up with a variegated repertoire, including "Bombey and Son," "Rosina Meadows," "Wept of the Wishton Wish," "People's Lawyer" or "Solon Shingle," etc. Herne, during his previous engagement, established himself as a great favorite with Salt Lake audiences, and now he added new laurels to his wealth of fame. Herne was a great actor. He excelled in eccentric comedy all the actors I have known. On January 26th, John McCullough began a three weeks' engagement in "Jack Cade." Annie Graham, herself an attractive legitimate star, was especially engaged to play the opposite roles to McCullough. This made a remarkably strong company and Mr. John McCullough had every reason to be satisfied with his support and proud of the engagement he played. In addition to "Jack Cade," a long list of legitimate plays were presented, including "The Gladiator," "Damon and Pythias," "Virginius," "Hamlet," "Macbeth," "Romeo and Juliet," "Merchant of Venice," and "Othello." He exhausted his legitimate repertoire and drew on his comedy resources, playing "Dr. Savage" in "Playing with Fire" and "A party by the name of Johnson" in "The Lancastershire Lass." This was a notable engagement and was followed by another great celebrity, Dion Boucicault, the author of so many successful plays. Boucicault appeared as "Miles Na Copaleen" in his own popular play, "The Colleen Bawn;" also as "Shaun the Post" in "Arrah Na Pogue," and on his third and last night in "Kerry." His dates were February 16th, 117th and 18th. On the 19th Maggie Moore and Johnny Williamson of California theatre fame, opened a nine nights' engagement. We have no record of what pieces they played except one. They had a new play to exploit. They had feared to make the venture with it at the California theatre in San Francisco where they had been favorites, so they brought it to Salt Lake to "try it on the dog." This is a phrase thoroughly understood among theatrical people although it may savor of ambiguity to the uninitiated. It means simply that when a manager is at all dubious about the merits of a new production, he sends it into some comparatively obscure town to try its qualifications for pleasing in the metropolis. The origin of the phrase is obscure, but probably sprang from the similarity of trying a collar on a dog. Inferentially the play is a collar and the obscure town the dog. In this particular case "Struck Oil" was the collar and Salt Lake the dog. The collar happened to fit; the play was a howling success (no suggestion of dog intended here) and it ran three consecutive nights in the Salt Lake Theatre, and then with the Salt Lake stamp of approval on it the Williamsons, Johnny and Maggie, took it out into the theatrical world and made a fortune with it. Joe Murphy had the collar on us before with his "Help" and was successful, and that encouraged the Williamsons and others that have since come, until Salt Lake has won a reputation among dramatic people for being an easy and gentle canine on which to try the collar. Now comes the prince of comedians, John T. Raymond, back again and stays a short week, during which he sprung on the actors and the confiding and admiring community the following plays: "Our American Cousin," "Everybody's Friend," "Toodles," "Serious Family," and "Only a Jew." In "Our American Cousin," Raymond starred as Asa Trenchard, the "American Cousin," and not in Lord Dundreary, the part Sothern won both fame and fortune in. In this instance my old schoolmate and present colleague, John C. Graham, was intrusted with the character of "Dundreary" and did himself and the company credit by his humorous and artistic rendering of it. Raymond was so thoroughly American (a Yankee in fact) that Dundreary was not in his way, while Asa Trenchard fitted like "ze paper on ze vall." Raymond as Major Wellington De Boots was immense, but it scarcely gave him the scope he was looking for so he was playing a half dozen different plays, none of which were making him any great fame or money. When "The Gilded Age" was ushered in by Mark Twain, people who knew John T. Raymond, on reading Col. Seller's peculiarities, were quick to recognize in Raymond the living counterpart of Mark Twain's imaginary hero. It was not long before Raymond was the only authorized stage edition of Col. Sellers and his popularity increased rapidly until it seemed "there was a million in it" for the genial comedian, but before he had time to amass a million or two "Atropos came with her shears and clipped his thread." "Alas, poor Yorick! I knew him, Horatio. A fellow of infinite jest, of most excellent fancy." Miss M. E. Gordon followed, playing from the 9th to the 14th, opening in "Divorce." Miss Gordon was closely allied to Raymond. Whether they divided evenly the profits of the two engagements we cannot tell, but we know that in many other places they played in conjunction. Katherine Rogers opened a two weeks' engagement on March 16th, playing "Galatea," "Leah," "Hunchback," "Unequal Match," "Lady of Lyons," "As You Like It," "Masks and Faces," and "Love's Sacrifice." A series of "benefits" followed this engagement, beginning with W. H. Crosbie, April 3rd. On the 6th, Belle Douglass reappeared in the stock after a long absence. On the 7th Carrie Cogswell had a "benefit," and J. H. Vinson on the 10th. On the 13th Mr. and Mrs. Rea "benefited" with the play of "Rob Roy," and gave out satin programs as souvenirs of the occasion. On the 14th Miss Annie Graham commenced an engagement of eight nights in the "Lady of Lyons," and played legitimate repertory. On the 24th Asenith Adams (now Mrs. Kiskadden) had a benefit and played "Elzina." This was some seventeen months after Maude was born, A. J. Sawtelle had a benefit on April 27th. On the 29th H. F. and Amy Stone opened a two weeks' engagement in "Under Two Flags," producing besides "Elfie," "Pearl of Savoy," "Fanchon," "French Spy." On May 11th T. A. Lyne had a benefit, giving scenes from "Hamlet" and "Macbeth." On the 12th Victoria Woodhull lectured. On the 13th William Hoskins and Fannie Colville opened four nights' engagement in "The Heir at Law," "A Bird in the Hand," and "The Critic." On the 18th inst, there was a revival of Edward Tullidge's historical play, "Eleanor De Vere," with Jean Clara Walters in the title role, the character originally played by Julia Deane Hayne, and on the 22nd another play from the pen of Mr. Tullidge had its first production. The play was entitled "David Ben Israel." As the title indicates, the play is Jewish and commemorates the return of the Jews to England in the reign of Charles II. after a banishment of four centuries. John S. Lindsay played the title role, and Miss Walters, Rachel the Jewess. The play made a very pronounced hit and placed another plume in Mr. Tullidge's cap as a dramatic author. On the 25th, W. A. Mestayer opened a week's engagement in "On the Slope," and with "The Octoroon" and "An Odd Trick" gave much satisfaction. "Bill" Mestayer for years was the heavy man at the old California theatre in its palmy days. As Jacob McClosky in the "Octoroon" he was simply great. On his last night he appeared as Don Caesar for the benefit of the Ladies' Library Association. On June 1st, George Chaplin made his regular summer appearance in the comedy of "School," from which he graduated in one night and appeared on the following evening as Count Monte Cristo. He played Monte again on the 4th. On the 5th George took a layoff as the Lingards, Horace and Dickie, got in on that date with "The Spitsefields Weaver," and gave one performance. Chaplin resumed with the stock company on the following night, June 6th, and played the week out, giving his services on the last night for the benefit of the Theatre corporation. The following week the stock company gave a liberal proportion of their salaries to the series of performances for the benefit of the corporation. Seven performances were given for this benefit. James A. Herne appeared in four of them, Chaplin in one, the company in all seven. Although Clawson and Caine were the nominal lessees and managers, they had associated with them before opening this season, several partners in the venture and the concern was known as the Salt Lake Theatre Corporation. Mr. Thomas Williams was the treasurer and presided over the box office during this regime, and with such peerless _bonhomie_ as made "Tom" (everybody called him "Tom") the acknowledged prince of ticket sellers. It was evident from this benefit business that the corporation had not had the profitable season's business they had expected when they opened with such flying colors in the previous October. The truth was the corporation was very much in the hole, and this series of benefit performances were designed to lighten their financial burdens and did to some extent, yet the close of the season found them heavily in debt, and there were serious results threatening, but the leniency of the creditors averted disaster. The summer was now on but the stars kept on coming. Salt Lake was a regular resort for them. When they could do no business elsewhere, owing to heat, they made for the Salt Lake Theatre. It was the coolest place in the city in those days and before we had any summer resorts the people would go and see these midsummer night performances. Our old Hibernian friend, Joe Murphy, was the next in line, opening on the 15th inst. with more "Help," which he worked for all it was worth three nights and filled out the remainder of the week with a new Irish drama, "Maum Cree." This was Joe's debut in Irish character work and he had come to Salt Lake City again to "try it on the dog." He had good support and "Maum Cree" received a favorable verdict from the Salt Lake theatre goers and Joe Murphy was successfully launched onto the dramatic sea as an Irish comedian. Following Mr. Murphy came the Coleman Sisters for a week. They opened on the 22nd of June in Charles XII and played besides this piece, "Day after the Fair," "The Deal Boatman," and "Pouter's Wedding." In common with many others the Colemans flitted across our dramatic horizon and never returned. On the 30th inst. John S. Lindsay had a benefit on which occasion he appeared in the character of Rolla in the play of "Pizarro." The farce of the "Lottery Ticket" was played after "Pizarro" to make up a good full evening's entertainment. "Billie" Crosbie was the star comedian in "The Lottery Ticket." The stock played only a few nights after this, closing the season on the 4th of July. On July 18th, Victoria Woodhull drew a large audience to hear her lecture on "The Beecher Scandal." The Beecher trial at that time was the sensation of the day. The lecture drew a crowded house and Victoria took occasion to fire red hot shot at Beecher and the clergy in general, getting in some hard blows on the perfidy of the men in general and the advantage they took of poor, confiding women. It seemed impossible to keep the theatre closed for more than a few weeks even in the hottest portion of the summer, owing more to the anxiety of the "strolling players" to put in a portion of their summer in Salt Lake than any feverish desire on the part of the theatre patrons to see them. Companies going to and from San Francisco were always glad to get in a few nights at the Salt Lake Theatre as it broke the long jump between the coast and Denver and was pretty sure to be profitable. Accordingly the theatre was reopened on August 3rd with the Vokes family for one week. The Vokeses were great favorites here and did a very fair business despite the hot weather prevailing. CHAPTER XIX. SEASON OF '74-'75. To open this season the stock company were brought into requisition again and played up to the 5th of September. On the 7th and 8th Howarth's Hibernica, a panoramic show with specialties filled in the time. The Vokeses returned on the 9th and filled out the remainder of the week, making ten nights and two matinees they got in during the heated term which was sufficient proof of their popularity. Close on their heels came the Hoskins-Darrell combination, consisting of William Hoskins, his wife, Fannie Colville, George Darrell and his wife. They were supported by the stock company and played from the 14th to the 23rd inclusive. Hoskins was an English actor of great and varied experience, and in high comedy roles was greatly admired. He was a man of sixty years of age and had been in Australia for a good many years. His wife, Fannie Colville, was very much his junior, in fact, it was a May and December alliance and apparently bore the usual kind of fruit. Fanny was not a great actress but was very pretty and attractive, in fact, too much so to prove comfortable to her much senior lord and master. The Darrells were clever and talented. The combination proved fairly successful. They toured about the country for a year or so and then returned to Australia with more experience than money, wiser if not richer. They wooed content in their former home. The October conference approaching, the stock company were put in rehearsal for some suitable plays and the "Royal Marrionettes" were put in as an additional attraction for the conference season and continued for nine nights from October 5th to the 13th inclusive. The Marrionettes proved to be highly amusing and interesting entertainment and combined with the efforts of the stock company in drama gave the conference visitors the worth of their money and replenished the treasury to a considerable extent. The next attraction also worked in conjunction with the stock company. This was Laura Honey Stevenson (now Mrs. Church), a lady of some celebrity as a reader. She was assisted in her entertainments by a brilliant young baritone singer, Mr. John McKenzie, whose singing proved to be quite taking and this conjunction lasted for eight nights. It was during this last engagement that there occurred quite an exodus from the Salt Lake Stock company to John Piper's theatre at Virginia City, Nevada. Mr. J. A. Sawtelle and wife and daughter, a girl of twelve or fourteen years, Miss Adams (Mrs. Kiskadden), her daughter Maude, now two years old, accompanied by Mr. Kiskadden, Miss Carrie Cogswell-Carter with her son Lincoln J., then about ten years of age, and the writer went to Virginia City, all with the exception of Mr. Kiskadden and the children being under engagement to play with Piper for the ensuing season. There is much of interest connected with this exodus from Salt Lake. It materially weakened the stock forces, taking away the leading man, Mr. Sawtelle, the leading heavy (the writer), and leading juvenile lady, Miss Adams, and Miss Cogswell, the principal heavy woman; but their places were filled in a little while and the stock pushed along in the same old way. The combination system, however, was now gaining ground and the stock companies throughout the country began to suffer correspondingly, their engagements becoming more and more intermittent as the traveling combination became more numerous. At the opening of the season of '74 and '75 there were so many combinations booked that the managers of the Salt Lake Theatre could not offer the stock company a season's engagement, but only brief periodical engagements between the dates of the various combinations. It was in consequence of this that the above mentioned members of the company took a season's engagement with Mr. Piper of Virginia City. The Comstock was booming in those days and the theatre ran every night, Sundays included. At the close of the Piper season, Miss Adams went to San Francisco taking Maudie with her. There they made their home; Mr. Kiskadden having preceded them there and obtained a good situation as a bookkeeper with the firm of Park & Lacy. Mrs. Kiskadden played occasional engagements at the San Francisco theatres and there in due time little Maude made her first voluntary appearance on the stage, her first appearance which occurred at the Salt Lake Theatre when she was yet in long clothes, having been an involuntary one in which her feelings or inclinations were not consulted. The writer's stay in Virginia City was brief. Receiving an offer from James A. Herne, who was managing stage at the Bush Street, San Francisco for Tom Maguire, and being anxious to visit the Golden Gate city, I got Mr. Piper to honorably release me by showing him how he could get along without me and save my salary. So, after playing a week at Sacramento during the State fair, I left the Piper company and went to San Francisco by steamboat which was running opposition to the railroad, giving very low rates--only fifty cents from Sacramento to San Francisco. Mr. Kiskadden, who had been with his wife and baby Maude since leaving Salt Lake, decided to take advantage of this low excursion rate on the steamer and go to San Francisco also in the search of a situation. "Jim," as he was familiarly called, was always ready for a little sport in the way of a game of cards or billiards, so as soon as the boat got under way, he got into a game of cards with some kindred spirits and although a crack player and usually a winner, on this occasion he lost every cent he had moreover he likewise lost his hat, a nice new summer one he had recently purchased. The wind was blowing strong upstream and a sudden puff took his hat into the river, leaving "Jim" bareheaded and dead broke; not a very desirable plight to be in going a stranger into a strange city. Moreover, to add to his discomfort, he was wearing a summer suit and as we approached San Francisco the weather was cold and foggy, and "Jim's" clothes were decidedly unseasonable when we reached our destination. Fortunately he had his trunk along and as soon as he got located he effected a change of costume, but he was in a dilemma for money to live on till he could find a job and he appealed to me to lend him a certain sum, which I was unable to do, having barely enough to see me through till I would have a week's salary due, but I let him have enough for immediate necessities, and he was not long in finding friends and a good situation. My engagement at the Bush Street did not last very long. The house was doing a struggling business when I went there. Emerson's minstrels just across the street were doing a phenomenal business, turning people away every night, while "Jim" Herne at the head of a good company, was playing to very meager houses. "Zoe the Cuban Sylph" was the reigning star when I opened there and my opening part was an Indian--Conanchet, chief of the Naragansetts, in the "Wept of the Wishton Wish." The Bush Street theatre season ended rather ingloriously soon after the New Year holiday. I had on the very morning preceding our closing night, received a telegram from Mr. Piper of Virginia City, offering me the leading business for the remainder of the season, but declined it, believing the Bush would struggle along. That night we had a new piece on, "The Circus Queen," and it proved such a failure that Tom Maguire decided to close, which he did without any previous notice, so the entire company were out of a job. Next morning I lost no time wiring to Piper to know if the engagement was still open to me and in a few hours I had received the agreeable answer "yes" and took the train the same day for Virginia City. I had been there about three weeks when I met T. B. H. Stenhouse, who was there writing up the Comstock mines for the New York Herald. He said to me, "They need you in Salt Lake badly; why don't you wire them? Katherine Rogers opens there Monday night for a two weeks' engagement and they have no competent leading man to support her." "Well," I said, "they know where I am. If they want me why don't they wire me?" "Will you go," said he, "if I wire for you and get you the engagement?" "Yes," I replied, "I shall be glad to go, for I am tired of this." So he went right off and wired, and the next day I left for home, but did not arrive in time to open with Miss Rogers in the opening bill, but got in on the second night and played throughout the rest of the engagement. I had been absent from October 14th, 1874, to January 26th, 1875, a little over three months, during which time the following attractions appeared at the Salt Lake Theatre: The Wheeler Comedy troupe, October 29th to 31st. On November 2nd, Risley's Panorama "Mirror of England" opened for a week. On the 13th and 14th the Infantry combination. On the 16th Frank Mayo and Rosa Rand opened a week's engagement presenting "Davy Crockett" and "Streets of New York." On the 25th Agnes Booth and Joseph Wheelock opened in "Much Ado About Nothing," and filled out a week with "King John" and the comedy "Engaged." On December 2nd R. H. Cox, familiarly known as "Daddy Cox," among professionals on the coast, opened a four nights' engagement with "The Detective," which went for two nights. The other two nights he gave "The Bells That Rang Nellie a Bride." Daddy Cox had recently left Piper's theatre in Virginia City, where he had been stage manager for a time. On the 9th, Harry Rickards, an English comic singer of great spread and self importance, opened for a week's engagement in conjunction with the stock company. Rickards was recently from Australia and put in a week at the Bush Street during the writer's engagement there. His singing and style did not catch on with the San Franciscans. He was too "awfully English, yer know." He did not prove any great attraction in Salt Lake. On the 21st a grand concert was given for the benefit of the Catholic church. On the 22nd, W. J. Florence opened for a week, supported by the stock company. His opening play was "Dombey and Son." He gave besides "No Thoroughfare" and the "Colleen Bawn." Each piece ran two nights, carrying the season through the Christmas holidays and the house closed with his last performance on the 26th until New Year's day. January 1st, 1875, the theatre reopened with the stock company, who, without the assistance of any stellar attraction, played two weeks when the house closed again until the 25th inst. Of the people who had comprised the stock company the previous season, the following members had drifted away: J. Al. Sawtelle, leading man; Mrs. Sawtelle, general utility; John S. Lindsay, leading heavy; Asenith Adams (Mrs. Kiskadden), leading juveniles; W. S. Crosbie, comedian; Arrah Crosbie, characters; J. H. Vinson, first old man and stage manager; Buck Zabriske, prompter. The uncertain and spasmodic nature of the engagements this season, which had caused this strong contingent of the company to seek other engagements, also prevented the accession of new people to the ranks of the stock company, so that it was in a rather dilapidated and weakened condition, especially for the support of legitimate repertoire, such as Katherine Rogers presented for the patrons of the drama. On January 25th she opened in "Romeo and Juliet." Mr. "Mike" Foster was the Romeo for the occasion. The "leading men" were all out of the way and this was sudden promotion for Foster one of those opportunities that come but rarely to the ambitious young actor, and nearly always bring new honors and distinction. "Mike" struggled manfully with his task, but he did not make an ideal Romeo. On the following evening the writer made his reappearance with the company, after an absence of three months. He played Master Walter in the "Hunchback" on the occasion and was warmly welcomed by the audience. Miss Rogers played in addition to "Romeo and Juliet" and the "Hunchback," "As You Like It," "Love's Sacrifice," "Pygmalion and Galatea," "Lady of Lyons," "Leah," in which the writer played the following characters respectively: Jacques, Matthew Elmore, Pygmalion, Claude Melnotte, Lorenz. Such a repertory, where each play ran for but two performances, put the company on high tension. Those who had new parts, and particularly if they had never played in the pieces, found it very exacting work. Fortunately for the writer, he had played most of the parts before, yet it was a busy time for him during that engagement. Following closely on Miss Rogers with her legitimate plays, came the English comedian known professionally as Willie Gill and his wife, Rose Bain. These co-stars had recently been associated with the writer at Piper's theatre at Virginia City, where they played for a month or so in stock and it was a little of a surprise to me to find they had suddenly materialized into stars and were billed for a week at the Salt Lake Theatre. With sublime assurance, especially for a play writer, which Willie even then professed to be (as well as a comedian), he put up Mark Twain's "A Gilded Age." The piece had been but recently dramatized and had made a marked success with John T. Raymond as Col. Sellers. Raymond had played several engagements with us at the Salt Lake Theatre and was a great favorite, and was looking forward to another visit in the near future with his greatest success, Col. Sellers. Some one apprised him by telegram that Gill was billed to play the piece here and he promptly wired a well known law firm to enjoin Gill from playing it. The managers, Clawson and Caine, were also warned not to play it, so an emergency bill was prepared in the event that they should be stopped. The law firm had taken the necessary proceedings and just before "ringing up" time, as no change of performance had been announced, they appeared on the scene with the necessary officer and papers and the performance of "A Gilded Age" was formally and effectually enjoined. "All That Glitters Is Not Gold" was substituted. This was a lesson to the English comedian late from Australia which he possibly never forgot, especially as a few years later he retired from the stage and settled down in New York as a professional writer for the stage. He was a clever adapter and dramatizer, as his version of "A Gilded Age" bore witness, and he no doubt found plenty of materials to use in his craft, whose authors were not so well known as Mark Twain nor so particular in regard to their copyrights. Willie learned the truth of the axiom that "All that glitters is not gold," even _"A Gilded Age"_ on that memorable night, for it materially injured the business during the remainder of his engagement. "Built on Sand" was the next evening's offering and it was probably too suggestive of Willie's hopes in respect to "A Gilded Age" to be a good drawing card, so it only went the one night. The company had their work cut out here also; the next play was a new one with them; he called it Madge of Elvanlee; it was a dramatization of Charles Gibbons "For the King," a very powerful story of the Restoration period, and gave Rose Bain, his wife, the chance of her life to make a hit as a leading actress; but she failed to score any marked success, giving only a passable rendition of the character. Fortunately again for this individual, he had during his absence played in this play at the Bush Street Theatre. Jim Herne used it as the vehicle for the debut of a talented San Francisco' lady, who created a little ripple of excitement by her advent on the stage. I afterwards played the leading character in it at Virginia in conjunction with Miss Bain and Mr. Gill, so that it was comparatively easy for me in regard to study. This play was forced two nights, meantime the company had another new play sprung on them for Friday night. Miss Rose Bain was evidently bent on being the bright particular star of this engagement. Willie had failed in his Col. Sellers scheme, and Rose saw her opportunity and pushed it to the utmost. "The Sphinx," a mythological play, taxing the powers of no less an actress than Annette Ince (one of the greatest of her time) was the next offering to the public, and an exacting task for the company. Here again I was lucky, as I had only about six weeks before played a week in the piece with Miss Ince at the Bush Street theatre, and although I had now a different part, I was sufficiently familiar with the play to make my task easy, as compared with the rest of the company. "The Sphinx" did not prove popular, owing largely to Miss Bain's inadequacy. So "Madge of Elvanlee" was restored for Saturday night, and so ended a very unprofitable week, both for "stars" and management. Willie Gill afterwards acquired fame as the writer of several successful comedy sketches. Rose Bain we have never heard of since. From the 13th to the 22nd of February, the theatre was dark, which gave the overworked stock company a rest they no doubt enjoyed, but cut off their salaries, which they did not relish. On the 22nd, Washington's Birthday, the theatre was used as a ball room--the Firemen gave a "Grand Ball" and for the occasion the theatre was transformed, as it had been a number of times before, to accommodate an enormous crowd of dancers. The entire parquet was covered with floor made in sections, making the stage and the auditorium into one vast dancing hall. Hundreds who did not participate in the dance paid admission fees to sit in the circles and watch the dancers go through the bewitching and bewildering figures to the strains of a fine orchestra secured for the occasion. By the following evening, the floor was removed, the chairs back in place, and the theatre had resumed its normal appearance. On this date, the 23rd, The Alleghanians, a company of Swiss Bell Ringers and Vocalists, opened and played throughout the remainder of the week, five nights and a matinee. The company had now had a three weeks' rest and were anxious to be doing something again, so a series of "benefits" were put on. Commencing on March 6th, Clara Jean Walters took a benefit, playing Edward Tullidge's "Ben Israel," a very powerful play commemorative of the return of the Jews to England. On the 8th Mr. Lindsay "benefited," played "Jack Cade," and on the 10th E. B. Mar den, who had been in the stock for several years, took a benefit, playing Featherly in "Everybody's Friend." The theatre was again closed until the 22nd inst., when The Lingards came in and, supported by the stock, stiffened up business to some extent; continued until the 31 st. The April Conference being close at hand, it was decided to play the stock through the Conference in some of the old favorites, and they continued right along after the Lingards left. That is the marvelous part of it that they could do _any_ business after dropping out a strong stellar attraction, but on they played through the Conference and on up to the 1st of May, when the _season_ closed and with the season the management under the "Salt Lake Theatre Corporation" closed. Their second season had not proved sufficiently profitable, although they had severely curtailed expenses by cutting down the company, to clear them of indebtedness, and the corporation quit badly in the hole. The close of the Clawson and Caine management and the end of the Salt Lake Theatre Corporation was virtually the retirement of the stock company, which had been playing from the opening of the theatre in '62 up to the present date, May 1st, 1875, a period of 13 years. Of course a great many changes had taken place during those years in the personnel of the company, but a few of the original members remained, and the organization or _ensemble_ of the company had been kept intact. Now, however, the gradually encroaching combination system made it impracticable for the managers to offer a season's engagement to those who were willing and anxious to engage. The necessity for a stock company became rapidly less from this time on, until in the year 1878 it had become defunct altogether. Two entertainments were given after the closing of the stock company, before the corporation relinquished the house--on May 4th, Petroleum V. Nasby lectured, and on the 8th Mr. Mark Wilton rented the theatre and put up "The Ticket of Leave Man" for a benefit. To show the status of the company at this particular time, the program for the benefit performance is here appended: SALT LAKE THEATRE. Salt Lake Theatre Corporation ............... Proprietors Clawson and Caine .............................. Managers SATURDAY EVENING, MAY 8TH, 1875. Mr. Mark Wilton has engaged the Theatre for this night and will produce the great drama of "THE TICKET OF LEAVE MAN." Supported by the following CAST OF CHARACTERS: Bob Briefly, a Lancashire lad ....... Mr. John S. Lindsay James Dalton (the Tiger) ................ Mr. M. Forester Hawkshaw (a detective) .................. Mr. Mark Wilton Melter Moss (a crook) .................. Mr. J. C. Graham Mr. Gibson (a bill broker) ............. Mr. Harry Taylor Sam Willoughby ...................... Miss Dellie Clawson Maltby ................................... Mr. Logan Paul Burton ................................... Mr. H. Horsley May Edwards ..................... Mrs. Clara Jean Walters Mrs. Willoughby ...................... Miss Belle Douglas This was the last performance given under the corporation managers and for some time the theatre remained without a manager; if any one wanted it, they had to rent it from President Brigham Young through one of his clerks. My record shows that the writer, on July 24th following, rented the house at the modest sum of one hundred dollars for the bare house. We gave Bulwer's five-act comedy of "Money" besides the farce "A Fish Out of Water" and a musical interlude, by Laura Honey Stevenson and John W. McKenzie, a popular young baritone from San Francisco. The total expense of this performance was $357.00, so it was a risk for an individual to take, but we pulled through clear and had a little left for our trouble. About this time Mr. W. T. Harris or "Jimmy" Harris, as he was familiarly called, was installed as "business manager" of the theatre; he had succeeded in winning one of Brigham Young's daughters, Miss Louise Young, affectionately called by her friends "Punk." The Annie Ward episode was forgotten or condoned, and Jimmy had ingratiated himself so strongly in the President's good graces as to receive the hand of his favorite daughter, and in order that he might provide liberally for her, he was given the business management of the theatre. He assumed no financial responsibilities in accepting the position, but simply acted as the agent for Brigham Young, to whom he submitted matters of importance. He held down his job for two years or more, until some time after the death of Brigham Young, when the Salt Lake Theatre, which had been appropriated by the late President, (although built with Church means) in the settlement of Brigham's estate reverted to the Church. This brought a change of management and Mr. Harris was superseded by H. B. Clawson, one of the former managers. CHAPTER XX. SEASON OF '75-'76. In the following chapter, no attempt will be made to give a consecutive and complete list of the attractions which appeared during the season, but a running notice will be made of the most important engagements, and especially of the new stars that appeared. The combination system was gradually forcing the stock company from the theatre. Engagements with the stock people were now intermittent and uncertain, and for that reason the company kept dwindling until eventually it became a thing of the past. During this season, however, they were called in to support a good many stars. It took several seasons for the combination system to completely supersede the stock system. On August 12th, Jennie Lee, who had been a favorite soubrette in the California theatre, San Francisco, and her husband, J. T. Burnett, opened a week's engagement in the play of May Blossom, supported by the stock. Immediately following, opening on the 20th of August, came Augustin Daly's company on their way to San Francisco. They played three nights, presenting "Saratoga," "The Big Diamond" and "Divorce." Fanny Davenport was the "leading lady" of this company. It was the first dramatic company to cross the continent direct from New York to San Francisco. The fame of Daly's company had preceded it, and as a result they played to big businesses both here and in San Francisco. On the 27th and 28th, the English Opera Company played to good houses. On September 25th, the stock company reopened the theatre which had been dark for several weeks. Charley Vivian, who afterwards organized the order of Elks, opened in conjunction with the company, giving his clever entertainment, and this combination pulled through the October Conference, when there was another intermission. In December, the stock company made another spurt, headed by Clara Jean Walters. They reopened with "Cherry and Fair Star," a spectacular play which had an unusual run; with this and other pieces they managed to keep going until January 20th, 1876; from this date to April 1st, there were occasional attractions but none of great importance. On March 1st, John S. Lindsay, who had been playing leads in the stock, was tendered a complimentary "benefit," on which occasion he appeared in the character of "Jack Cade." To show the personnel of the company at this particular period of its history, the following program of the performance is subjoined: SALT LAKE THEATRE. W. T. Harris ........................... Business Manager _GRAND COMPLIMENTARY FAREWELL BENEFIT_ Tendered by the Members of the Dramatic Profession, and Prominent Citizens of Salt Lake City to the popular actor JOHN S. LINDSAY. On which occasion Mr. Lindsay will essay the great character of Jack Cade. WEDNESDAY EVENING, MARCH 1, 1876, Will be presented Judge Conrad's celebrated tragedy in four acts, entitled "JACK CADE, THE CAPTAIN OF THE COMMONS." The entire Corps Dramatique have generously volunteered. CAST OF CHARACTERS: _Nobles_. Lord Say ................................ Mr. Mark Wilton Lord Clifford ........................ Mr. Emmett Mousley Duke of Buckingham ..................... Mr. Gus M. Clark Duke of Suffolk ........................ Mr. B. W. Wright Courtnay ............................... Mr. J. C. Graham _Commons_. Jack Cade } Aylmere } ........................... Mr. John S. Lindsay Friar Lacy ........................... Mr. John T. Hardie Wat Worthy ............................ Mr. Phil Margetts Will Mowbray ............................ Mr. J. E. Evans Jack Straw ............................... Mr. E. Mousley Bondmen to Lord Say-- Dick Pembroke ............................ Mr. H. Bowring Roger Sutton ............................. Mr. Wm. Wright Cade's Son (5 years old) .............. Miss Edie Lindsay Marinanne (Cade's wife) ............... Miss Lina Mousley Widow Cade (Cade's mother) ............ Miss Sarah Napper Kate Worthy, betrothed to Mowbray ..... Miss Lizzie Davis Lords, Officers, Peasants, Bondsmen, Etc. To be followed by a musical interlude. Song--"Give a Poor Fellow a Lift" Mr. Phil Margetts, Jr. For the last time, the great Specialty of the Mulligan Guards ................ By W. T. Harris and H. E. Bowring The performance will conclude with the side-splitting farce, "A BASHFUL BACHELOR." Hector Timid ........................... Mr. J. C. Graham Captain Cannon .......................... Mr. Mark Wilton Dr. Wiseman ........................... Mr. H. E. Bowring Thornton ................................ Mr. J. E. Evans Louisa ................................ Miss Lina Mousley Chatter ............................... Miss Sarah Napper It would be unreasonable to expect an audience to sit through such a lengthy performance nowadays, but such was the dramatic pabulum with which we had to entice them into the theatre "_in that elder day_." The "cast" in the above program shows that the stock company had become decidedly weak, a number of amateurs were worked in, and the three comedians, Margetts, Bowring and Graham, are playing parts altogether out of their line. The lady assigned the "leading lady's" part (Miss Mousley) was a clever amateur and this was about her first appearance at this theatre. The "leading ladies" "seem to have been all in retirement." Mr. Wilton, "a serio-comic," playing the "leading heavy," Lord Say, and Mr. Graham playing" the "second heavy," Courtney, shows there was a great sparsity of "heavy men," and Margetts and Bowring both playing serious "character parts," plainly indicates the low ebb the company had reached. It was now a difficult, nay an impossible, task to adequately "cast" one of the great classical plays. Such was the status of the stock company at this period, its efficiency having been gradually weakened by the steadily increasing innovation of the combination or traveling companies. Many of the most popular stars had not up to this time surrounded themselves with their own supporting companies, but continued to flit to and fro across the dramatic firmament, pausing to shed their luster for a new nights wherever they could find a cluster of nebula (stock company) to shine among. On April 1st a bright and attractive star appeared in the person of Mr. Edwin Adams. Mr. Adams made a splendid impression on his first visit to Salt Lake and a full house was on hand to greet him. The train on which Mr. Adams arrived was several hours late and the audience was kept waiting more than an hour after the specified time of commencing. It was nearly ten o'clock when the curtain rang up on "The Marble Heart," but the audience exercised great patience, and when at length Mr. Adams appeared as Phidias from between the curtains that concealed the statues, exclaiming "The man whose genius formed them," he received such a warm and generous welcome as must have banished any doubts or misgivings he may have had as to how Salt Lake would receive him. As he had not rehearsed with the company, some apprehensions were felt as to how the play would go; but, after it was over, Mr. Adams warmly complimented everybody--especially the stage manager--and declared it went just as well as if he had been here to rehearse it with us. This was a notable engagement, Mr. Adams playing ten nights in all, his engagement running through the April Conference. In addition to "The Marble Heart," he played "Hamlet," "Richelieu," "Rover" (in "Wild Oats"), "Narcisse" and "Enoch Arden." Edwin Adams was destined to a career as brief as it was brilliant. After leaving us he went to San Francisco and played a successful engagement, then went to Australia. When he returned from Australia to San Francisco he was a dying man. A benefit was given him there, and he was wheeled onto the stage in an invalid's chair to acknowledge his gratitude to the San Franciscans for their kindness to him. This was the last seen of poor Edwin Adams by the public. Only a few days later and that dramatic genius that was shedding luster on the American stage was extinct. He had contracted quick consumption in the antipodes, and by the time he got back to San Francisco his friends realized he had not long to live and did what they could to show their love for him and ease his passing to the great beyond. The next important engagement was that of John T. Raymond, who appeared on August 5th in "A Gilded Age," the play in which Willie Gill was enjoined more than a year before. As Colonel Sellers, Raymond was simply inimitable; Mark Twain might have had him in his eye when he created the character. It ran three performances, and if there were not "millions in it," it was at least a profitable engagement both for Mr. Raymond and the manager. Notwithstanding it was the hottest part of the summer, Raymond filled out a week with Major de Boots in the "Widow Hunt," and Caleb Plummer in "Cricket on the Hearth." Raymond's engagement virtually closed the season of '75 and '76, and there was nothing of importance until the commencing of the next season. CHAPTER XXI. SEASON OF '76-'77. With the approach of the October Conference, which is always a harvest for the theatre, Mr. Harris got together as strong a company as possible and revived some of the old favorite plays, opening the season of '76 and '77 a night or two before and continuing through the Conference dates to satisfactory business. There was no "star" to share with, and the theatre reaped a handsome profit. The next engagement of importance was that of Mr. George Rignold, an English actor, who was starring in "Henry V." Rignold had come from England and under the management of Jarrett and Palmer, "Henry V." was given a fine production in their New York theatre. For some reason or other, after a short but successful run of the play, a disagreement arose between those popular managers and Mr. Rignold. They decided to supersede Mr. Rignold with Lawrence Barrett. They notified him accordingly and at the expiration of the time for which he had been engaged Mr. Barrett stepped into Rignold's place and the run of the play was extended for several weeks. It was the intention to take the play to San Francisco after the run in New York. This change of stars threw Rignold out of the San Francisco engagement, much to his chagrin and disappointment. Not to be out-generaled the English actor quietly hastened to San Francisco. The California Theatre having been secured for the Jarret and Palmer company, with as much dispatch and secrecy as possible Rignold got a company together. Soon as it was known that Rignold was in San Francisco and was preparing to give the play of "Henry V" at the Grand Opera House, the news was duly wired to Jarrett and Palmer; not only were they surprised, but greatly chagrined, on learning that the English actor had gotten the start of them and was in a fair way to eclipse their Western engagement. Mr. Barrett and the managers, after a rather excited consultation, decided to close the run of "Henry V" with the end of the current week, and have everything in readiness to leave New York for San Francisco on the following Sunday. The manager of the California was telegraphed to announce the play for the following Thursday night. This gave scarcely a week for advertising, and it seemed incredible that the company could reach San Francisco by the time, but Jarrett and Palmer had at great expense made arrangements with the railroad company for a special train, that was to rush them through from New York to San Francisco in four days. Barring accidents, they would arrive in San Francisco on Thursday morning, in time to get their scenery in place and play that night. It was taking desperate chances, but it was at the same time a great advertising scheme, for never before had such a flying trip been made across the continent, and every paper in the country had an account of it. "From Ocean to Ocean eighty-three hours." Rignold had arranged to open the following Monday, but learning to his amazement of the great coup that Jarrett and Palmer were performing to get in ahead of him, he got a move on too and decided to keep the lead, and open up at least one night ahead of them, which was as soon as he could possibly get ready. The fast train was the sensation of the hour, everybody was talking of it and awaiting its arrival with keen expectancy. This national advertisement gave the Jarrett and Palmer company a great advantage over Rignold; besides, they had much the better production, and the best company, as Rignold had to gather what support he could and very hurriedly in San Francisco. This was very sharp managerial practice; what especial reason Lawrence Barrett and the Jarrett and Palmer management had for this extraordinary coup to down the English actor we never learned. The rivalry of the two Henrys served to throw theatrical circles in the Golden Gate City into a feverish excitement, and the result was that both houses did a good business, as every theatre-goer felt in duty bound to see both actors, and then compare their respective merits. Until Rignold played "Henry V" in New York no American actor had ever attempted the character; Barrett who had in conjunction with John McCullough managed the California theatre during the first three years of its career, saw an opportunity to do some business there and win some fresh laurels in a new part. This in a measure explains the _haste_ with which the thing was done. The rival Henrys, however, did not succeed in giving the play a permanent abiding place in popular favor. We think no other American actor has ever had the temerity to try it, until the bold and undaunted Richard Mansfield gave a superb production of it a quarter of a century later--1902.[A] [Footnote A: The above account of the "Henry V" excursion is written entirely from the writer's recollection of the affair, having no available data. It may contain some slight inaccuracies, but the main facts were about as here related.] After the Rignold date here, when "The Lady of Lyons," "Black-Eyed Susan," and "Henry V" were given with such support as was available, the stock played fitfully, interrupted by occasional novelties, such as panoramas and concert companies, minstrels and the like, along the holiday season and into the spring. On February 3rd, John S. Lindsay was the recipient of another "benefit," on which occasion he exhibited his strong predilection for Shakespearian roles by appearing as Hamlet, a character in which he had already won some local distinction. As on a previous benefit occasion, there were several first appearances, and the cast as a whole was not very satisfactory, but our friends were inclined to overlook many shortcomings on those benefit occasions. As if "Hamlet" was not enough for a benefit performance, we had to tack on the farce of "The Trials of Tompkins," in which Mr. Graham was wont to shine. On the 23rd and 24th of February, Mr. E. A. Sothern, the world renowned Dundreary, filled his first engagement at the Salt Lake Theatre. He exacted a certainty of one thousand dollars in gold coin for the two nights. Mr. Harris very naturally had some hesitancy about closing an engagement with him on such exorbitant terms, so he made a canvass of his patrons, and after a careful consideration, "closed the deal" with Mr. Sothern. The prices were advanced from the usual scale of twenty-five cents to one dollar, to fifty cents to two-fifty. The house was well filled on both nights and the management, not having a very expensive company or any production to pay for out of its share, came out all right. There was much dissatisfaction, however, that such exorbitant prices should be charged for what at best was but an ordinary "show," especially the last night when David Garrick was presented, and by ten o'clock the play was over, and the general expression of the patrons of the theatre was "Sold!" Indeed so outspoken was the dissatisfaction with David Garrick, and so severe were the strictures of the press the following morning, that Mr. Sothern could not have gotten fifty cents a ticket for a third performance. As a natural consequence, it was a long time before he came to Salt Lake again. On March 10th, Miss Annie Adams (Mrs. Kiskadden) who had recently returned on a visit to Salt Lake after an absence of three years in San Francisco, assisted by the stock company, gave a production of "The Two Orphans," Miss Adams appearing as Louise and Miss Colebrook as Henriette, the writer in the character of Pierre. This was the first presentation of this play at this theatre and it proved a great drawing card. The next star attraction was one of more than ordinary interest. The anniversary of Shakespeare's birth (and death) on April 23rd, Adelaide Neilson, the world acknowledged Juliet, was announced to appear in that character. Miss Neilson was well-known to our theatregoers by reputation as the greatest Juliet of the age, and the demand for seats was extraordinary. The prices were advanced, but not to exorbitant figures, the prices ranging from 25c to $1.50. Every seat in the house was filled, and numbers were glad to stand on both evenings rather than miss seeing the beautiful and popular actress. There was no dissatisfaction with this engagement; everybody was pleased and delighted, and Adelaide Neilson's praises were on everybody's lips. She could have remained a week and played to full houses, but engagements ahead precluded a longer stay; she only gave two performances, "As You Like It" being the second bill. There was only one opinion as to her Juliet, that it was the perfect embodiment of the character, her rich beauty of face and form, her exquisite grace, her melodious voice, and the marvelous power of expression in her soft tender eyes, equipped her completely for the part. As Rosalind she was equally as charming if not as brilliant as in Juliet. The playing of Romeo to her Juliet, the writer cherishes as one of the pleasantest memories of his long professional career. A year later the beautiful Neilson was dead. Alas! for the mutability of all that is mundane: "She should have died hereafter; There would have been a time for such a word. Tomorrow and tomorrow and tomorrow, Creeps in this petty pace from day to day To the last syllable of recorded time. And all our yesterdays have lighted fools The way to dusty death. Out, out, brief candle! Life's but a walking shadow, a poor player, That struts and frets his hour upon the stage And then is heard no more. It is a tale told by an idiot; Full of sound and fury; signifying nothing." --_Macbeth_. "The boast of heraldry, the pomp of power, And all that beauty, all that wealth ere gave Await alike the inevitable hour; The paths of glory lead but to the grave." --_Gray's Elegy_. The next stellar attraction was Ben de Bar. Ben was the manager of one of the St. Louis theatres when the writer was a boy, and my first introduction to the stage was at De Bar's theatre. A young fellow who was our neighbor in St. Louis induced me to go with him and go on as a super. The play was "Sixtus V., Pope of Rome." Mr. and Mrs. Farren were the stars. I made my first acquaintance with the stage in that play, as one of the mob, little dreaming that I would one day be cast to play Sixtus V., which I was some years afterwards in the Salt Lake Theatre. Ben De Bar was a popular comedian as well as manager at the time of which I am telling, but for some half dozen years now he has been starring in the character of Sir John Falstaff. He was very stout, and well suited to the character and confined himself to it exclusively, varying the monotony, however, by playing both the plays in which Sir John is so prominent, "Henry IV" and "The Merry Wives of Windsor." Ben had been to San Francisco and had just played an engagement there, before coming to Salt Lake. He opened here on May 17th in "The Merry Wives." He complained of not feeling well and it was quite perceptible that something was the matter; he was uncertain and forgetful. On the second night in "Henry IV," his lapses of memory were still more perceptible. In short, it was palpable to all the company, if not the audience, that Mr. De Bar was suffering from some derangement of memory to such an extent as to in places mar the scenes, and very much embarrass those who had dialogue with him. The writer was playing Hotspur on the occasion, and had but little to do with the boastful Sir John, but noticing his lapses of memory in several places and his consequent and apparent distress, kindly inquired as to his trouble, when he feelingly told me he had suffered in San Francisco the same way, and he felt no confidence in himself whatever. He said his memory was deserting him and he feared his professional career was at an end. After the play was over he called me into his dressing room, and said: "Mr. Lindsay, I have made my last appearance on the stage. I am done, sir. I feel that I have subjected the entire company tonight to a great deal of embarrassment, and my lapses of memory must have been quite apparent to the audience. No, sir, I can no longer rely on my memory, and I shall never attempt to play again. I feel my career is ended." His words were pathetic, and as it proved, _prophetic_; he never did appear on the stage again. In less than a year dear old Ben de Bar died of softening of the brain. Ben de Bar was about sixty years of age when he died. "What old acquaintance! Could not all this flesh keep in a little life? Poor Jack, farewell! I could have better spared a better man." Prince Hal in "Henry IV," Part First. Salt Lake seemed to be an attractive summer resort for a certain class of attractions, and quite a number found their way here during the very hottest of the weather. On July 24th Robert Heller, a very clever magician and an excellent pianist, assisted by Miss Helen (his sister), entertained the patrons of the theatre for a week with his very clever tricks and fine piano playing. His second sight business, in which he was ably assisted by Miss Helen, was wonderfully clever, and mystified the beholders very much indeed. He was the first to introduct a second-sight business here, and was as much of a wonder as Anna Eva Fay has since been. On August 6th, Rose Eytinge, then in the zenith of her fame, opened a three nights' engagement in the play of "Rose Michel" and followed it with "Miss Multon" and "Macbeth." The writer had some hard work during this brief engagement, the two first plays being entirely new to him, in both of which he had very long and arduous parts, and on the third night he had to do Macbeth. Rose Eytinge at this time was one of the best actresses and most beautiful women we had on the stage. Good gracious! that is twenty-eight years ago, and she is still acting! but she has to play the old woman now. When I played with her two years later in Portland, Oregon, she was married to an English actor named Cyril Searle, who insisted on playing Macbeth, but made me study Antony in "Antony and Cleopatra" on very short notice as the San Francisco papers had criticised his Antony so severely he declared he would never play it again. On August 14th, the Richings-Bernard Opera Company played one night. Played again on the 16th. On the following night, the 15th, Tony Pastor with a fine vaudeville company, gave a great show the first company of that kind to cross the continent and play in the Salt Lake Theatre. He had a packed house, for his show was a great novelty. It was a little surprising that with the love of the drama so universal in Utah so few contributions to dramatic literature were offered by local authors for representation on the stage. Those thought worthy of presentation by the managers we have already recorded. Mr. E. L. Sloan's "Osceola" (an Indian play), in which Julia Dean and George Waldron played the leading characters, and his "Stage and Steam," a later production, contrasting the old stage coach with the locomotive methods and results. By far the most important local contributions to the stage were the plays of Edward W. Tullidge: "Eleanor de Vere," played by Julia Dean and stock company, "Ben Israel" and "Oliver Cromwell," played by the local company. Now comes John S. Lindsay with "Under One Flag," a drama of the Civil War. This play was presented for the first time on September 13th and made so favorable an impression as to hold the boards for three nights. It was repeated on October 5th, during the conference season, and has been played by the author and his company in nearly all the towns and cities of the Northwest. These performances of "Under One Flag" virtually closed the season of '76 and '77, which had run intermittently all through the summer. CHAPTER XXII. SEASON OF '77-'78. On October 5th, the fall Conference was provided for. The house opened for the season of '77 and '78 on this date with a reproduction of "Under One Flag." The stock played through the Conference date, reviving some of the old favorite plays, and continued playing until November 12th. On November 14th The Kellogg-Cary Concert Company opened a three nights' engagement and sang to big houses. Miss Louise Kellogg was one of the greatest singers of her day, and Miss Cary was equally popular, their concerts being very well patronized and highly appreciated by the music lovers of Salt Lake. On November 23rd, Mrs. D. P. Bowers and Mr. "Jim" McCollom (who was Mrs. Bowers' second husband) opened a week's engagement in Giogametti's play of "Elizabeth," which was played for three nights, and the week was filled out with "Lady Audley's Secret," "Married Life" and "Camille." Mrs. Bowers was beyond question one of the greatest actresses our country had ever produced. She was the first American actress to play the character of Elizabeth. After Ristori, the great Italian actress, had played this great character in a few of the principal cities of our country only, Mrs. Bowers took it up and starred the country with it, making a great success. Mr. James McCollom was a very efficient support to her in the characters of Essex in "Elizabeth," Armand in "Camille" and Robert Audley in "Lady Audley's Secret." Mrs. Bowers achieved her celebrity as Mrs. Bowers and never changed her name to McCollom on the stage. Mrs. Bowers was supported by the stock company in this engagement. On December 8th, J. K. Emmett opened a three nights' engagement in "Fritz," supported by the stock. On December 20-21-22, The Lilliputian Opera Company. Christmas Day the stock resumed operations and played through the holidays and up to the 13th of the month; they were temporarily retired again to make room for Ilma de Murska and her concert company, who gave scenes from "II Trovatore," "Martha," "Crispina," and other operas, remaining three nights, 15th to 17th, inclusive. De Murski was not only a great singer but a great actress as well, and her singing and acting were received with unusual enthusiasm. January 18th and 19th, Mr. and Mrs. Frank Frayne were the attraction in the play of "Si Slocum." Frayne "was the fellow who won renown" by shooting an apple from his wife's head (a la William Tell), only Frayne split the apple with a rifle bullet instead of an arrow. After performing this and other dexterous feats with rifle and revolver many hundreds of times without accident, he did it once too often; he finally missed his aim and shot his wife dead. How confiding women are! Poor Mrs. Frayne! Thank heaven that did not happen _here_! Whether Frank ever found another woman so confident of his skill as to hold that apple on her head, we know not and hope not. He had a bull dog that played a star part in the show; he may have trained the dog to hold the apple after his wife's awful fate. Sad to relate, the stock company supported Mr. and Mrs. Frayne and the bull-dog. On the 22nd and 23rd, Mile. Rentz's female minstrels gave Salt Lake another exhibition of musical extravaganza, the chief attraction being the free and lavish display of beautiful female shapes. A whole phalanx of voluptuous, rotund forms encased in a dazzling and bewildering variety of colors--moving in splendid harmony--keeping time, time, time, in a sort of runic rhyme. Why no wonder the baldheads crowded into the front rows and outrivaled all other spectators in applauding the bold and beautiful Amazons. On February 22nd the community having recovered somewhat from the excitement of Amazonian marches, Rentz minstrel choruses, and the bewildering effect of so much female beauty, the present writer having accepted an offer to go to Denver to play a star engagement at the Denver theatre, summoned sufficient courage to take a "farewell benefit." The plays given on this occasion were "Evadne" and the farce of "Nan, the Good-for-Nothing." Soon after the "benefit" the writer departed for Denver, accompanied by Mr. Harry Emery, who had played with him in the recent benefit bill and on some previous occasions; his work being so satisfactory as to secure him an engagement in the Denver company that was to support me. Denver at this time had but one theatre; it was not nearly so large or so good a theatre as the Salt Lake Theatre; in fact, Denver was not then (1878) as large a city as Salt Lake. Nick Forrester was the manager, and his wife was the "leading lady" of the company, and insisted on playing all the leading lady parts whether suited to them or not. This caused Nick and the company a whole lot of trouble as she was already fair, fat and forty, and not suited to many of the parts. My opening bill was "Hamlet," and she was my Ophelia, much to my dissatisfaction, as there was a juvenile lady in the company, Miss Baker, who should have been cast for the part; but with a woman's persistent inconsistency, in spite of my demurrer, she would be Ophelia, and Miss Baker had to do the Queen, which she was quite as unsuited to as Mrs. Forrester was for Ophelia. This was the "leading lady's" reward: "Not all the artifices of the stage would suffice to make Mrs. Forrester look young enough for Ophelia, or Miss Baker old enough for the Queen."--Rocky Mountain News. After "Hamlet," "Richelieu" was given (my first appearance in the character), then "Jack Cade," Bulwer's comedy of "Money" and my own play, "Under One Flag." After filling in three more weeks with the Forresters on their circuit, Mr. Joe Wallace, the comedian of Mr. Forrester's company, made a contract with me to play me through the state of Colorado, supported by the Forrester Stock Company. The season was over in Denver, so we went _en tour_. Before the tour ended we went to Leadville with teams from Canon City, and gave the first dramatic performance ever given in Leadville. This was in the summer of '78; the boom did not strike Leadville till '79. We were there too early to do much in the theatrical way--the population was not there. Emery and I got back to Salt Lake about the first of August. The next attraction at the Salt Lake Theatre after "Evadne" was the Union Square Theatre Company with Charley Thorne at the head of it. On February 12th, this company opened in the Russian play, "The Danicheffs," following it with "The Two Orphans" and "Pink Dominoes." It was the foremost company of the time, and of course gave great satisfaction. On February 22nd, Washington's Birthday was celebrated by a big masquerade ball in the theatre, given by the L. H. B. Society. This was a big affair, this masquerade. Hundreds of maskers were on the floor and the grand march, led by our late lamented friend Ned Wallin, and the writer, was a very fine pageant--and it was altogether a very successful revel. Next came Fanny Louise Buckingham and her finely trained horse, James Mellville. They starred in conjunction for three nights in the play of "Mazeppa," supported by the stock company. This was the last performance the writer took part in before leaving for his Denver engagement. There was much more satisfaction in supporting Fanny and her horse than there was in supporting Frayne and his bulldog. Fanny was a beautiful creature, so also was her horse James; and although Fanny couldn't act Mazeppa very well, James did his part splendidly, and Fanny could stick on him in good shape, and James carried her through all right. The following week we were in Denver together, she playing, I rehearsing, so we saw a good deal of each other, and when she parted from us at Denver, she had established a reputation among us for a "jolly good fellow." She loved her horse James Mellville, and she loved a jolly crowd. Next came J. Al. Sawtelle, who had been touring around in Utah and Montana, and put his name up for a performance at the Salt Lake Theatre. As he had only played there one season and had not been there since '74, he was almost a stranger. He played "Rosedale" on March 2nd. On March 5th, Denman Thompson opened a three nights' engagement in "Joshua Whitcomb." The 11th and 12th, Signor Eduardo Majeroni, a very clever Italian actor, played "The Old Corporal" and "Jealousy." On the 14th, Ada Richmond opened for a week, supported by the stock, which also supported the three preceding attractions. On April 4th, 5th and 6th, Haverly's minstrels filled the time, giving the Conference visitors a taste of genuine minstrelsy. The last nights of Conference, 7th and 8th, were filled by the stock, who kept it going until Oliver Doud Byron came in on the 15th and 16th to crave their help "Across the Continent." On the 19th Frank C. Bangs, one of the _big four_ in the "Julius Caesar" production at Booth's theatre, gave a reading entertainment. Why he didn't give a play I don't know, the same old reliable stock was here and had just supported Oliver Doud Byron. The only reason I can assign is that he hadn't time to stay. April 25th and 26th Ada Gray appeared in "Whose Wife?" and "Miss Multon." May 2nd Prof. La Mar, leader of the Fort Douglas Band, gave a band concert. La Mar was a very clever musician and had a fine band; he deserved to be well patronized for he was very accommodating, and volunteered the services of his band on numerous "benefit occasions." On the 7th and 8th Dick Roberts in "Humpty Dumpty;" 13th and 14th, Sol Smith Russell and Rice's Evangeline combination. On the 27th and 28th Harrigan and Hart in "Doyle Brothers," "Old Lavender" and "Sullivan's Christmas." June 14th and 15th, Salisbury's Troubadores. July 15th, Joseph Jefferson in "Rip Van Winkle." September 10th, Henry Ward Beecher in lecture, "Wastes and Burdens." This was after the notorious Beecher-Tilton scandal and Henry had been studying social economy. The Mormons didn't like Henry very much, but he had a big house. September 12th and 13th, entertainments were given for the benefit of the yellow fever sufferers in Memphis and vicinity. These entertainments did not "pan out" very well, and the theatre managers decided to get all the dramatic talent they could get to volunteer and give a popular play, in hopes to materially increase the charity fund. The "School for Scandal" was selected and given with a pretty strong cast, embracing Miss Colebrook as Lady Teazle, David McKenzie as Sir Peter, John T. Caine as Charles Surface, John S. Lindsay as Joseph Surface. Phil Margetts and John C. Graham were in the cast, and a number of others, I cannot remember. The play was given on September 16th, and netted a very tidy sum for the sufferers. On the 18th, 19th and 20th, Calender's Georgia minstrels held the boards, and business was light. The writer and Harry Emery had but recently returned from their Colorado tour, and both were anxious to be doing something, so I got a cast together and put on "Richelieu," which I had recently played in Denver, and received flattering notices for, from the press of that city. I had given away my first appearance for the "benefit" to the yellow fever sufferers, so there was no other attraction than to see me in a new part and that did not prove sufficient to save me from disaster. I had a losing game of it, the receipts being some $75 less than the expenses of the performance. This was the only time I ever failed to make something when I had rented the theatre and taken chances, which was quite often. This performance, given on the 25th of September, virtually closed the season of '77 and '78. CHAPTER XXIII. SEASONS OF '78-'79 AND '80-'82. The season of '78 and '79 was opened on October 4th by Haverly's minstrels, who filled the night of the 5th also, when the stock company stepped to the front once more, and filled out the remainder of the Conference dates with the "Lancashire Lass" and the "Hidden Hand." On the 23rd Susie Spencer was a beneficiary, playing "The Little Rebel." Susie's life was not without a spice of romance, and its chapter of sorrow. Susie Spencer was a very pretty little girl and talented; the managers found her very useful in parts where her petite stature was suited to the character, and such occasions were not infrequent. Miss Spencer was progressing nicely in her art and had already become a favorite with the patrons of the drama, when she met her fate in the person of Mr. Ed Marden. Marden was one of the Cogswell party who came from California by way of Southern Utah, and waiting on Brigham Young, informed him they had received a revelation (via the Planchette route) instructing them to come to Salt Lake and join the Mormon Church, as it was the only true and authorized church. The party were duly baptized and confirmed into the Church, and at once installed as members of the stock company. Marden became on very short acquaintance infatuated with the pretty Susie and laid siege to her young and guileless heart with that adroitness and dexterity which come from much experience, with the result that Susie soon became Mrs. Marden. Marden was a member of the stock here all during the "Jimmy" Harris regime. He and "Jimmy" were fast friends, they both came to Utah Gentiles, joined the Church and married Mormon girls. Soon after the close of the Harris management in '77, Marden drifted off and left his Susie a heart-broken little woman. He was through with Utah, and through with the Mormon Church, and through with his little Mormon wife, and cast them all aside as he would a worn-out suit. He never came back, and Susie, after a year or two of repining, found consolation in the affections of a better man. She became the wife of Mr. Rice, a well-to-do banker of the mining town of Frisco, Utah, where she lived happily in her new alliance until a few years ago, when she passed away from earth, still young in years. The next stellar attraction was Mrs. Scott Siddons, a niece of the great Sarah Siddons, who appeared on November 22nd in a dramatic recital; with what success the writer cannot tell, as he was away again at this time. This lady had just closed a week's engagement at Portland, Oregon, when I arrived there. I met her at the hotel before her departure, and she impressed me as being an extraordinary woman and a brilliant actress. December 25th, Nat Goodwin and Eliza Weatherby opened a four nights' engagement in "Hobbies;" they gave on the following evenings "Under the Rose" and "Cruets." This was Goodwin's first engagement in Salt Lake. On January 10th and 11th, 1879, Alice Gates' Comic Opera Company played to exceptionally large houses. Barney Macauley in "The Messenger from Jarvis Station" was the next stellar attraction. There was a dearth of star attractions along about this time and the stock company had plenty of time to fill in, but it had become so depleted as to be unable to keep up the interest for more than two or three nights at a time. On May 2nd, "Buffalo Bill," Col. Wm. F. Cody, gave an exhibition, assisted by the stock company. He called it "A Knight of the Plains." On May 8th, Annie Adams (Mrs. Kiskadden) and her daughter Maude, who were in Salt Lake on a visit, created some interest in her reappearance here, and that of Maude who on this occasion played her first _speaking part_ in Salt Lake. Miss Adams assisted by the stock (what remained of it) and some amateurs, gave on the 8th, "A Woman of the People." This was the old French play of "Madeline, the Belle of the Faubourg," which Julia Dean had played some years before. Like many another good play since, it was made to do double duty by appearing under a new title. For the second night's bill, the comedy of "Stepmother" and the farce of "Little Susie" were given. In the farce Little Maude played the name part, "Little Susie." Maude was then six years and six months old, and had already played several parts in San Francisco, the most notable one, Little Adrienne in "A Celebrated Case," which she played in the Baldwin production of the play, and afterwards in Portland with John Maguire's production of it, for which she and her mother were especially engaged. Afterwards with the Maguire company _en tour_ through Oregon and Washington, when "Little Maude" was featured in "The Case" and also in "Ten Nights in a Bar Room," her mother and the writer playing the leading roles in these plays. This second bill was repeated on the 10th inst., the probability being that Maude had caught the public favor at that early day. The next attraction of note was Lawrence Barrett, who opened on July 8th (midsummer nights--no dream) for four nights, opening play "Richelieu" followed by "Hamlet," "A New Play" and "Julius Caesar." How the fastidious and exacting Barrett managed to cast these great plays here has never been explained to me. He must have carried his principal support with him. In the fall of this year Miss Annie Adams revived "The Two Orphans" with a complete cast of amateurs, excepting herself and Jimmy Harris. The cast included Mr. Laron Cummings as the Chevalier, Heber M. Wells as the Doctor, Orson Whitney as Jacques, John D. Spencer as Pierre, John T. White as Picard, W. T. Harris played Frochard, which fact certainly denoted a great paucity of female talent here about that time. Annie Adams played Louise and Delia Clawson, Heriette, which is as much of the cast as we can gather from Miss Adams' own account of this performance. So successful was the performance as a whole and so meritorious the acting of the numerous debutants on this occasion that Mr. Bud Whitney who was managing the business end of the affair, proposed the organization of a "Home Club," which should comprise all of the amateurs who had taken part in "The Two Orphans." The proposition was readily adopted by those concerned, and out of this sprang "The Home Dramatic Club." The time was most opportune, for there was a dearth of dramatic attractions at the time; the old stock had dwindled until there were but a few of its members left in Salt Lake, and some new blood and talent was needed to give renewed interest to home productions. "The Home Dramatic Club," with great prudence and foresight, secured the ensuing April Conference dates on which to make their initial bow to the Utah public. It was a good long time to wait but they were sure of big results in a financial way, and it gave them plenty of time in which to perfect themselves in their opening play, which was "The Romance of a Poor Young Man." It was a good selection, well suited to the young people, and scored a success; only the older people in the community could remember George Pauncefort opening in the same play in 1864, and scoring a great triumph. The club had large and friendly audiences and their introductory play was pronounced a genuine success, both artistically and financially. It could not be otherwise than a good paying proposition, as Conference nights are always a harvest time for the theatre. So well encouraged were they that the club continued in the business of playing _occasionally_, whenever they could secure favorable dates, such as Conferences and other holiday times, for a number of years. "The Home Dramatic Club" averaged about three or four plays a year during their career of about ten years. The club being more of a society affair than a professional theatre company, they picked their times and opportune ones, and playing so seldom they never were subjected to the tasks in study and rehearsals and dramatic work which characterized the busy years of the old stock company. It was a talented company, however, and no doubt could have made good under different and more exacting conditions. In March, 1881, the writer was back in Salt Lake after a two years' absence, principally in Portland and San Francisco. On my return there was nothing doing in the theatrical line. The "club" had been organized nearly a year, yet had given only a very few plays. There was a dearth of theatricals, and the writer with the acquiescence and assistance of Mr. Clawson, who was again manager of the theatre, got up occasional performances with such assistance as he could procure. The first of these was "A Celebrated Case," in which he had the assistance of Manager Clawson's daughters, Miss Edith Clawson and Mrs. Ardelle Cummings. Other performances were given in connection with David McKenzie, Philip Margetts and John C. Graham, with such support as we could muster from the depleted ranks of the old stock, and what new aspirants were in the field for dramatic honors. The "gallery gods" honored the three gentlemen and myself with the somewhat flattering appellation of the _big four_, the same title the New Yorkers bestowed on Booth, Barrett, Davenport and Bangs when these four stars formed the great constellation in the play of "Julius Caesar." These performances, however, like those of "The Home Dramatic," were few and far between, and to a person depending on acting for a livelihood, did not prove very remunerative. About this time another project which interested the writer hove into view. Dr. D. Banks McKenzie, a temperance lecturer and reformer, had succeeded after a considerable effort in organizing a temperance club in Salt Lake City (a prodigious task to accomplish at that time). He had succeeded in raising a fund of some thirty thousand dollars in contributions towards the erection of a first-class lecture hall, with library, and various other nice accommodations for the society. The Walkers Brothers had contributed a building site where the Atlas block now stands, 50x100 feet. This was put in at $13,000, making nearly one-half of the $30,000 contributed. On being informed by one of the Walker Brothers of what was projected, the writer with some self-interest suggested that inasmuch as they were going to put up a building of such size and cost, that they might just as well make it a little larger, and make a theatre of it; that a theatre would answer all the purposes of the proposed hall, and often rent when the hall would not. The idea grew with them, and the Walker Grand Opera House was the result. It occupied a year in building. It was opened on June 5th, 1882, with a vocal and instrumental concert, with Prof. George Careless as conductor. As a matter of historical interest and to show the musical status of Salt Lake at that time, a copy of the opening program is here appended. OPENING OF THE WALKER GRAND OPERA HOUSE. Monday Evening, June 5th, 1882. Lessee ................................ D. Banks McKenzie Manager ................................. John S. Lindsay PROGRAM. 1. Overture--"William Tell" ..................... Rossini 2. Quartette--"The Night Before the Battle" ....... White Misses Olsen and Richards, Messrs. Whitney and Spencer. 3. Flute Solo--"Concert Polka" .................. Rudolph Mr. George Hedger. 4. Aria--Il Profeta ........................... Meyerbeer Mrs. J. Leviburg. 5. Selection Favorite ......................... Donozetti Orchestra. INTERMISSION. 6. Overture--Pique Dame ........................... Suppe 7. Aria--E. Puritane ............................ Belline Mr. Robert Gorlinske. 8. Piano Solo--Trovatore ..................... Gottschalk Mrs. Helen Wells. 9. Song--"My Own Dearest Child" ..................... Abt Mrs. George Careless. 10. Selection ........................................... Croxall's Silver Band. Conductor ......................... Prof. George Careless Thursday, June 8th--For Three Nights. Louis Aldrich Company in his very successful play, "MY PARTNER." Superb Star Company. In the spring of '82, when the Walker was approaching completion, Dr. McKenzie hied him to New York to secure attractions for the new theatre, for the erstwhile temperance lecturer had developed into the sole lessee and manager of a $100,000 theatre. He had already chosen me to attend to the local management, for which I was to have 5 per cent of the gross proceeds of everything we played there, with the privilege of getting up local performances in the interims. I had worked eleven months, superintending the construction of the building and was quite in favor. "Doc" was very successful in securing attractions, his somewhat extravagant and florid descriptions of the Walker Grand, as they chose to christen it, and its superiority to the old theatre, caught the agents and managers, and he secured so many of the attractions going to the coast the ensuing season that he virtually had the Salt Lake Theatre out of business. The first dramatic performance given in the Walker was the Louis Aldrich Company in "My Partner." The house was well filled but not crowded; there was a very strong prejudice against the Walker among the Mormon part of the community, and a malicious report to the effect that the galleries were not safe was put in circulation with a view to injure the new theatre. Such mischievous whisperings, however, only had a temporary effect. One of the earliest attractions at "The Walker" was Haverly's minstrels, and the house was crowded to its utmost capacity; as the galleries did not give way on that occasion, the reports which had been so industriously circulated were seen to be "a weak invention of the enemy." The new house continued to get the attractions to such an extent, that the Salt Lake Theatre was virtually out of the swim. This was accomplished by Dr. McKenzie putting The Walker under the direction of Jack Haverly. Haverly at the time was one of the foremost managers of the country. He controlled more companies and theatres than any one in the field of amusement; so he booked everything in his control at The Walker, and the house during his _regime_ was called Haverly's Walker Grand Opera House. "What's in a name?" In theatrical business much; it is everything. So serious indeed was the situation for the Salt Lake theatre that Mr. David McKenzie, who was at this time the acting manager of the house, found it necessary to go to San Francisco and have a business interview with Mr. Fred Bert, who was Haverly's San Francisco manager. The result of his visit was an agreement on the part of Haverly to play his attractions alternately between the two theatres, thus giving the Salt Lake theatre one-half of their Salt Lake bookings. In the agreement it was stipulated that the Salt Lake Theatre must also float the Haverly flag, and while this contract lasted the old house was called "Haverly's Salt Lake Theatre." Here was an interesting situation; both theatres flying the Haverly flag. Haverly's name at the head of every bill and program. It was not at all pleasing to the Mormon people to have their theatre, in which they took so much pride, pass under the direction and management of a Gentile manager. Many of them didn't know but what Haverly had bought it. The Walker Brothers did not relish the idea either of their house being called Haverly's; but such were the exigencies of the theatrical business. To the Walker it was a great advantage, as without Haverly's prestige the new house would have had a hard time in getting first-class attractions. These circumstances go to show what an immense influence Jack Haverly wielded in the theatrical business of this country at that time. He was almost as potent then as Klaw & Erlanger of the syndicate are today. These conditions did not last very long, as the managers and agents came to learn that the Salt Lake Theatre was the only one that the Mormon people would patronize, and they being so largely in a majority of the theatre-goers, the older theatre gradually won back the great bulk of the traveling combinations, and the Haverly agreement having expired, his flag was hauled down, much to the relief of a great many, to whom it had always seemed a reproach to have _Brigham Young's_ Theatre called Haverly's. Jack Haverly had too many irons in the fire; his numerous theatrical enterprises were managed by a corps of lieutenants, too numerous for Mr. Haverly to keep in line. Some of them proved shrewder, more adroit, and less principled than their general. He trusted them too implicitly, and this was his undoing. Some of them managed his enterprises into their own hands, while he was giving his personal attention very largely to his mining interests. These, too, turned out disastrously, and Haverly's star, which had been so prominent and bright in the theatrical firmament, began to wane and in a very few years was totally eclipsed. After all his great enterprises, he became a bankrupt in 1898, and he died poor in 1901 in a Salt Lake Hospital. He was reduced in health and circumstances to such a degree as to be unable during the last year of his life to manage even a minstrel company, and others paid him for the use of his name. CHAPTER XXIV. Retrospectively considered, the building of the Walker Opera House was premature. There was one good theatre here, and not half enough of business for that one; but it served to enliven things for a little while, and did its share toward liberalizing and metropolitanizing Salt Lake City. The Walker had a brief and rather checkered career; it was destroyed by fire on July 4th, 1891, after a performance of "Held by the Enemy." The audience were all home and the company had left the theatre; the stage hands were lowering a drop, when a gust of wind blew open the front door and sent the drop sailing against a gas jet; in a moment it was all ablaze. The stage hands lost their heads and made for the exit, when a little presence of mind would have saved the building. The house, especially the stage, was well provided with water plugs and hose, and it seems incredible that any effort was made to extinguish the fire. Mr. Will Burgess was manager at the time it burned down. It is a remarkable fact that two other fine theatres burned under this same gentleman's management within a few years afterward. The Farnham Street Theatre of Omaha, where a number of lives were lost, and The Auditorium of Kansas City. Notwithstanding these very serious drawbacks, Mr. Burgess is one of the wealthy managers of the West today. After the burning of "The Walker," Malloy's Livery Stable, directly opposite the Walker, was converted into a theatre, when it was decided to build an office block on the ruins of the Walker. For some time it was known as "Wonderland," and was a two storied show; the upper story being a sort of curiosity shop--or Wonderland with specialties and the lower story having a small stage was devoted to vaudeville, and short plays. Afterwards the two stories were thrown into one room, and converted into a theatre with capacity for about six hundred people. It was called the Lyceum. Here a stock company was run for about a year with varying fortune. Some actors who have since won high places in their professions were members of this stock, notably Charles Richman, Ed Hayes, Victory Bateman. The Lyceum soon went into a decline struggled along for a few years against adverse fortune and finally yielded up the ghost. It was transformed into a handsome saloon and wholesale liquor house, from which a greater revenue is derived than it yielded as a theatre. Before the Lyceum went out of commission as a theatre another theatrical venture was launched. This was the Grand. This theatre was built (or partly so) by Mr. Frank Maltese and Mr. "Brig" Pyper. The story of how they projected, planned and built this theatre is told as follows: "Brig" and "Frank" made a winning in a "policy drawing." They held between them a one-fourth interest in a fifty-dollar policy ticket. In a sporty manner they bantered each other as to what they should do with their big winning of $12.50. One was in favor of reinvesting it in the next policy drawing, the other for trying their luck at the "faro-bank." Finally, in a lurid flash of imagination one (which one we don't remember, but we believe it was Frank), exclaimed: "Let's build an Opera House with it." The idea was so absurd, they had a good laugh over it; but the thought took hold of them, and one of them suggested, "Let's figure up and see _how much more_ it will take." So on the back of the policy ticket they figured up roughly what it would take in addition to their winnings to build "The Grand." The result was no doubt staggering; but undismayed they went about to see how they could accomplish such a herculean task. They owned some property, or their folks did, and this they decided to put in jeopardy in order to carry out their designs. They secured the building site, and got the walls up and the roof on--and then they were stuck. They had reached the end of their financial tether, and were forced to stop until they could make some new deal by which to complete the building. Mr. Alec Rogers was the party who now came to the front and put up some $16,000 to complete the building. We don't know just how much interest the boys Maltese and Pyper had remaining in it when the theatre was completed, but we opine it was little if any. The Grand opened with the house in the possession of Alex. Rogers and sons, and John Rogers was installed as the manager. He secured a very good company for the opening, announcing a season of stock performances. The house was opened on Christmas Eve, December 24th, 1894. The personnel of the company was as follows: Jane Kennark, Blanche Bates, Madge Carr Cook, Jean Coy, Howard Kyle, Tim Frawley, Charles King, Harry Corson Clarke, H. D. Blackmore, Fred Fjaders, Mr. Mannery. The opening play was "Moths." It was a good performance, and the company made a very favorable impression. The axiom that "A new broom sweeps well" had a number of exemplifications in this theatre. It was so with this first company, notwithstanding it was a talented and capable one. After it had been seen in a few plays, and the _novelty_ of the new house, miscalled "The Grand," was over, business began to drop off and it was more than the manager could do to keep ahead with the expensive company he had. Why this theatre was called "The Grand" we were never able to divine, as it was at the opening positively severe in its plainness. There is a great tendency in our country to buncombe, aside from the genuine patriotism that exists in it; this tendency leads many of our fellow citizens into silly extravagances, especially is this noticeable in the naming of theatres, hotels and restaurants; more particularly is this the case in the small towns. A man opens a little restaurant scarcely big enough to accommodate a dozen persons, and everything in it of the plainest and commonest kind, and he dubs it the "Palace" restaurant. "Opera House" is a much abused appellation. Nearly every insignificant, dingy, dismal, inconvenient, and homely theatre and hall throughout the land is dubbed Opera House. It is a dreadful misnomer--inconsistent and absurd in three-fourths of the houses to which it is applied. "The Theatre" is dignified enough and much more consistent and suitable. "The Grand" during the ten years of its existence has had a checkered career. We doubt if any of its half dozen different managers have made it pay. The first company, as already stated, was found to be too expensive, the business would not sustain the heavy salary list, not only was the salary list large, but Mr. Frawley made a demand for a percentage of the receipts in addition. This sprung a disagreement, and the company was after about four or five weeks superseded by another less expensive. The Rogers management was able, liberal and intent on giving the public satisfaction. After a fair trial of the business, lasting three years, they disposed of the house on a lease to Mr. Garvey of pageantry fame, who spent a few hundred he had made on the "Pioneer Carnival" on the house in the way of improvements, and then called it "The New Grand." _Ad captandiun vulgas_. Garvey's reign was brief and unprofitable. Then Mr. Martin Mulvey took a swing at it, and made things lively for two seasons, but the supposition is that he did not make money with it or he would not have given up the lease. The last management, Messrs. Jones and Hammer, have seemingly had the most prosperous time with the house; they have profited by the experience of their predecessors, and yet it appears they have not realized their expectations, and so have re-leased the house to Denver parties. Having brought the history of the Salt Lake Theatre through the first twenty years of its existence up to the time when the stock company was altogether disbanded, owing to the fact that the combination system had come so fully into vogue as to displace the stock system all over the country, I shall not attempt to give its history after this time, as my connection with it had altogether ceased. I shall only add that for the past twenty-three years it has kept the even tenor of its way, under able managers (notably Mr. Charles R. Burton and later George Pyper), playing the leading attractions of the country to a splendid patronage, keeping up the reputation of Salt Lake as "the best show town of its population in the world." More than twenty years ago several attempts were made to establish a vaudeville theatre in this city; two houses were built at different times for the purpose, but they were short-lived, dying out for lack of patronage. Within the last three years, however, the city's population having greatly increased, no less than four have been started here, two of which survive and seem to be doing well. During the early years of the drama in Utah, several of the towns besides Salt Lake had very talented companies. Provo, Springville, Ogden, Brigham City, and St. George each had fairly good theatres and many very capable players. It is somewhat remarkable, however, that out of the hundreds of persons who have "gone on the stage" in Utah, so few have drifted into the profession and left their homes to follow it; the percentage is very small. Miss Sarah Alexander was the first to drift off, and although she has not made much stir on the stage herself, she has chaperoned her niece Miss Lisle Leigh to fine success. Mr. James M. Hardie was the next to break away; then Miss Anne Adams, Mr. Logan Paul and the writer complete the list so far as the Salt Lake Stock Company is concerned. Later Miss Ada Dwyer and Mr. DeWitt Jennings. This is accounted for by the fact that, much as the Mormons love the theatre, they love their homes and their religion better. The theatre is a pleasant pastime with them, but the staying at home and building up of their kingdom is a religious duty, and unless they are "called on a mission," they prefer to stay with home and Church. CHAPTER XXV. CONCLUSION. A few reflections on the theatre and its work in concluding this little history may not be out of place. The cultivation and progress of the drama in connection with its kindred arts, poesy and painting, marks the progress of civilization, culture and refinement at any given period in any country. Without the aid of the theatre and the actors' art, the great majority of mankind would remain in ignorance as to the works of the most gifted writers; without those great reflectors of human thought, how many thousands there have been and are who never would have heard or read the plays of Shakespeare and other writers of genius, but who, by the assistance of the actor's delineations, have become familiar with the most sublime and beautiful thoughts and sentiments that adorn our language. I make mention particularly of Shakespeare's plays, as they are beyond all question the greatest and grandest compositions ever written. Among the thousands of plays that have been written during and since the great dramatic renaissance of Elizabeth's reign, they still stand out incomparable as models _par excellence_ of dramatic composition, challenging competition, and as yet unrivaled after a lapse of more than three centuries. That the stage is a great factor in our modern civilization, for the education of the people, no reading, reflecting person would attempt to deny. It is true that some pernicious things occasionally creep in that would be better suppressed, but they are rare and exceptional. The great bulk of dramatic entertainment is uplifting in its tendencies. The infinite variety of plays presented, showing human life in all conditions, and under every variety of circumstances, can not be otherwise than educational in effect upon those who witness them. However crude or devoid of literary merit a play may be, there seldom is one, however bald in plot or uninteresting in sentiment, but what "points a moral and adorns a tale." In Shakespeare's day the theatre was even more or an educational institution than it is today. Books were scarce in that age, and the newspapers were an undiscovered medium of information, so that plays (especially historical plays) possessed a wonderful interest for the masses, who had little chance for schooling or the acquirement of knowledge from books. The old chronicles and legends were freely used by the dramatists of the Elizabethan era, and the incidents of history were made so familiar to the habitues of the theatre that the common people acquired a good knowledge of history by witnessing the representation of those plays. To illustrate how much this was the case, Ben Jonson tells the story of a fellow who, having been taken to task on some question of history and the accuracy of his position being assailed and the authenticity of his assertions being called in question, replied by way of defense: "No, I confess I had it not from the histories but from the play books, and consider them the more authentic." Many dramas have been written (and more especially by the poets) without perhaps having in view their exploitation on the stage, but like their other poetry, to be read, suitable only for the library, more poetical than dramatic. Such are the plays of Byron, Shelley, Keats, Moore, and others. A still greater number have been written solely for acting purposes; and the majority of these may not lay claim to any permanent abiding place in literature. Others still are admirably adapted to both the library and the stage. Such are the plays of Sheridan, Knowles, Bulwer, Schiller, Kotzebue, and later of Heinrick Ibsen. Of such a character also are the plays of our gifted Salt Lake dramatist, the late Edward W. Tullidge. The present-day theatre-goers have little time to indulge in the reading of plays. The overwhelming mass of reading matter thrown from the press, keeps the general reader busy to keep abreast of the current literature of our times. So that plays form no part of the world's reading matter; here and there is one, some stagestruck soul who loves to get hold of and read a play, but the vast majority are content to let the actors read the plays for them, preferring to witness the acting of them. It is a fact and a very gratifying one that Shakespeare's plays are about the only ones that are read nowadays, and these are by no means so universally read as they should be. The masses have not time for reading Shakespeare, or other dramatists, so it is a fortunate thing for them that the theatres are so popular and accessible; here, they can hear the thoughts and sentiments, and see in literal action the characters of both ancient and modern times, and gather from the mimic scene suggestions of the tremendous throes and struggles through which the human race has passed. During the forty-three years that the Salt Lake Theatre has been in existence, an almost infinite variety of plays have been presented and thousands of actors (as infinite in variety as the plays) have "strutted and fretted their brief hour upon its stage" and now are heard no more. It is a solemn reflection that in all probability more than three-fourths of all who have trod the stage of this theatre, both local and transient actors, in less than half a century of existence are "heard no more." The voices that have thrilled us, the animated and beautified forms that have called forth our admiration and praise, are stilled forever by the chilling touch of death; genius, mediocrity, incompetency, all alike go down, and the greatest names in a few brief years are forgotten; so transitory is the actor's fame. Yet it is not more so perhaps than that of other professions, and certainly not quite so much of a "will o' the wisp" as "seeking the bubble reputation in the cannon's mouth." Out of the multitudinous dramatic pictures that have been presented on the stage of this theatre during its forty-three years of existence, it is interesting to know which stand out in bold relief. We need not hesitate to reply, the plays of Shakespeare, and those that are nearest akin to them, such as Bulwer's "Richelieu," Knowles' "Virginius," Banim's "Damon and Pythias." The Irish plays of Dion Boucicault, "Colleen Bawn," "Arrah Na Pogue," "Shaugraun," "Kerry," and even his "London Assurance," made very strong impressions, were very popular, and made money both for actors and managers. So with many other plays we might cite; but compared with Shakespeare's plays they have proven to be short-lived and their fame but transitory. They have never found a permanent abiding place in the world of literature. There is a strange, a marvelous thing in connection with the plays of Shakespeare. In his day the theatre was not popular, as it is in our times. The religionists held it in reprobation; actors were looked upon by the good church people as little better than vagabonds, and the occupation of play writing was scarcely reputable. The Globe Theatre, the best there was in London at that time, was little better than a barn. The art of scene painting was unknown. Candles were the best artificial light they had, all the accessories of the stage were of the most primitive description. The art of costuming plays was crude in the extreme, and woefully inadequate and incorrect. In short, the facilities for staging plays were poor, extremely poor, as compared with those of our own time. The greatest drawback of all however was this. They had no women on the stage; all those beautiful female characters of Shakespeare's were impersonated by men. Woman had not yet asserted her independence and equality with man in this domain of art; and yet under these most adverse conditions, _the greatest plays the world has ever seen were written_. Three centuries have winged their flight into the past, and in all that time no other dramatist has arisen that can rival Shakespeare. The popularity of the theatre and the actor's art have steadily grown since his time until in our own day we have the most costly and elaborate theatres. In every city, and almost every town of the civilized world, there is some sort of a theatre; many of them are truly _temples_ of the Thespian art; invention has racked its brains to supply original and costly adjuncts to the drama in the way of scenery and mechanical devices; realism has run mad in its efforts to produce novel illusions and startling stage effects. Woman has long since demonstrated her equality with man in the arena of dramatic art, and for more than two centuries she has adorned the stage with her beauty, grace and talents. There is an eager and expectant world of theatregoers waiting for some new genius to come forth and give to the stage another halo, to shed a radiance over its flickering lights, and fill the world with wonder and delight; but alas! no other Shakespeare has arisen; with the models he gave before them, in three centuries no dramatist has arisen that could write a "Hamlet," a "Macbeth," or a "Lear;" nothing in all that time to equal "Romeo and Juliet," "As You Like It," or "The Merchant of Venice." There have been hundreds of playwrights since Shakespeare's time, thousands of plays have been written, the greater portion of them worthless to the stage, but a great number of excellent playwrights have flourished since then, and their plays have had a greater or less degree of success. We will just instance a few of the most successful ones. Otway wrote "Venice Preserved;" Massinger, "A New Way to Pay Old Debts;" Addison his "Cato," Goethe his "Faust;" Schiller "The Robbers;" Kotzebue, "The Stranger;" Bellinghousen, "Ingomar;" Sheridan, "The School of Scandal," "Pizarro" and "The Rivals;" Knowles, "The Hunchback," "Virginius" and "William Tell;" John Howard Payne, "Brutus;" Bulwer, "The Lady of Lyons," "Richelieu" and "Money;" Dr. Bird, "The Gladiator;" Judge Conrad, "Jack Cade;" George F. Boker, "Francisca de Rimini." I might instance many others, but these will suffice tor my purpose. Now these are all noble productions, and have won fame and money for both authors and actors; but it is questionable if any of them will live indefinitely. Already many of the plays I have named are waning in the dramatic firmament; some of them have already set. Why is it, let us ask. What is there in Shakespeare's plays that lifts them so far above the average of merit and sets them on a plane so distinctively their own? Other authors have certainly equaled Shakespeare in erudition, have even excelled him in the description of the sublime and terrible, surpassed him in glowing pictures of supernatural imagery. Why, then, does the world attach so much importance to the work of Shakespeare? Why are they so highly prized? It is because Shakespeare was the grand High Priest of Nature! He got closer to the human heart than any and all other authors. To him nature was an open book, and he was so thoroughly in love with it, that he left no page unturned or unobserved; from the primer page or the humblest creations of nature's lavish hand up through the countless and variegated specimens of her handiwork to the crowning production of her creative power, _man_--this son of genius penetrated all her secrets, delved all her depths, scaled her loftiest heights. The heart of man, that secret repository of so many contending passions; that cradle where the affections are rocked into life; that fountain whence so many varying emotions spring, that sea o'er which are swept the multitudinous passions of life, was also to him an open page; the last and greatest chapter in nature's wonderful volume. He understood life in all its phases. No plays afford greater opportunity for scenic splendor than Shakespeare's, yet none are less dependent on the adjuncts of scenery and outward realism. Shakespeare put his realism into his characters and no inadequate surroundings can rob them of their wondrous charms; they possess such range of mental vision, such tremendous power of thought, such depth and placidity, such glowing imagination; his characters are living, breathing, speaking types of the age in which they lived, and he their creator stands out wholly beyond question or dispute, the most transcendent genius our earth has ever produced. 
44907	----	with corrections or to participate in proofreading of similar early books of The Church of Jesus Christ of Latter-Day Saints. AN INTERESTING ACCOUNT OF SEVERAL REMARKABLE VISIONS, AND OF THE LATE DISCOVERY OF ANCIENT AMERICAN RECORDS. By O. PRATT, MINISTER OF THE GOSPEL. THIRD AMERICAN EDITION. NEW-YORK: JOSEPH W. HARRISON, PRINTER, No. 465 PEARL-STREET. 1842. TRANSCRIBER'S NOTE This edition was based off scans of the above-noted edition, available at Archive.org. The original uses some slightly odd English orthography--for example, unusual comma placement and an instance of using 'was' where 'were' appears to be correct. In such cases, the original has been maintained. Obvious printer's errors (intructed for instructed, brethern for brethren, and perhaps three similar errors) and some unmatched quotation marks have been corrected as seemed reasonable. Email tomnysetvold@gmail.com with corrections or to participate in proofreading of similar early books of The Church of Jesus Christ of Latter-Day Saints. FACTS IN RELATION TO THE LATE DISCOVERY OF ANCIENT AMERICAN RECORDS. Mr. Joseph Smith, jun. who made the following important discovery, was born in the town of Sharon, Windsor county, Vermont, on the 23d December, a. d. 1805. When ten years old, his parents, with their family, moved to Palmyra, New-York; in the vicinity of which he resided for about eleven years, the latter part in the town of Manchester. Cultivating the earth for a livelihood was his occupation, in which he employed the most of his time. His advantages for acquiring literary knowledge, were exceedingly small; hence, his education was limited to a slight acquaintance with two or three of the common branches of learning. He could read without much difficulty, and write a very imperfect hand; and had a very limited understanding of the ground rules of arithmetic. These were his highest and only attainments; while the rest of those branches, so universally taught in the common schools, throughout the United States, were entirely unknown to him. When somewhere about fourteen or fifteen years old, he began seriously to reflect upon the necessity of being prepared for a future state of existence; but how, or in what way, to prepare himself, was a question, as yet, undetermined in his own mind. He perceived that it was a question of infinite importance, and that the salvation of his soul depended upon a correct understanding of the same. He saw, that if he understood not the way, it would be impossible to walk in it, except by chance; and the thought of resting his hopes of eternal life upon chance, or uncertainties, was more than he could endure. If he went to the religious denominations to seek information, each one pointed to its particular tenets, saying--"This is the way, walk ye in it;" while, at the same time, the doctrines of each were in many respects, in direct opposition to one another, It also occurred to his mind that God was the author of but one doctrine, and therefore could acknowledge but one denomination as his church, and that such denomination must be a people, who believe and teach that one doctrine, (whatever it may be,) and build upon the same. He then reflected upon the immense number of doctrines, now in the world, which had given rise to many hundreds of different denominations. The great question to be decided in his mind, was--if any one of these denominations be the Church of Christ, which one is it? Until he could become satisfied in relation to this question, he could not rest contented. To trust to the decisions of fallible man, and build his hopes upon the same, without any certainty, and knowledge of his own, would not satisfy the anxious desires that pervaded his breast. To decide, without any positive and definite evidence, on which he could rely, upon a subject involving the future welfare of his soul, was revolting to his feelings. The only alternative, that seemed to be left him, was to read the Scriptures, and endeavor to follow their directions. He, accordingly commenced perusing the sacred pages of the Bible, with sincerity, believing the things that he read. His mind soon caught hold of the following passage;--"If any of you lack wisdom let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him."--James i. 5. From this promise he learned, that it was the privilege of all men to ask God for wisdom, with the sure and certain expectation of receiving liberally; without being upbraided for so doing. This was cheering information to him; tidings that gave him great joy. It was like a light shining forth in a dark place, to guide him to the path in which he should walk. He now saw that if he inquired of God, there was not only a possibility, but a probability; yea, more, a certainty, that he should obtain a knowledge, which, of all the doctrines, was the doctrine of Christ; and, which, of all the churches, was the church of Christ. He therefore, retired to a secret place in a grove, but a short distance from his father's house, and knelt down, and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavored to overcome him; but he continued to seek for deliverance, until darkness gave way from his mind; and he was enabled to pray in fervency of the spirit, and in faith. And while thus pouring out his soul, anxiously desiring an answer from God, he, at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be at a considerable distance. He continued praying, while the light appeared to be gradually descending towards him; and as it drew nearer, it increased in brightness and magnitude, so that, by the time that it reached the tops of the trees, the whole wilderness, for some distance around was illuminated in a most glorious and brilliant manner. He expected to have seen the leaves and boughs of the trees consumed, as soon as the light came in contact with them; but, perceiving that it did not produce that effect, he was encouraged with the hope of being able to endure its presence. It continued descending slowly, until it rested upon the earth, and he was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system; and immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwrapped in a heavenly vision, and saw two glorious personages, who exactly resembled each other in their features or likeness. He was informed that his sins were forgiven, He was also informed upon the subjects, which had for some time previously agitated his mind, viz.--that all the religious denominations were believing in incorrect doctrines; and consequently, that none of them was acknowledged of God, as his church and kingdom. And he was expressly commanded to go not after them; and he received a promise that the true doctrine--the fulness of the gospel, should, at some future time, be made known to him; after which, the vision withdrew, leaving his mind in a state of calmness and peace, indescribable. Some time after having received this glorious manifestation, being young, he was again entangled in the vanities of the world, of which he afterwards sincerely and truly repented. And it pleased God, on the evening of the 21st of September, a. d. 1823, to again hear his prayers. For he had retired to rest, as usual, only that his mind was drawn out in fervent prayer, and his soul was filled with the most earnest desire, "to commune with some kind messenger, who could communicate to him the desired information of his acceptance with God," and also unfold the principles of the doctrine of Christ, according to the promise which he had received in the former vision. While he thus continued to pour out his desires before the Father of all good, endeavouring to exercise faith in his precious promises; "on a sudden, a light, like that of day, only of a purer and far more glorious appearance and brightness, burst into the room. Indeed, the first sight was as though the house was filled with consuming fire. This sudden appearance of a light so bright, as must naturally be expected, occasioned a shock or sensation visible to the extremities of the body. It was, however, followed with a calmness and serenity of mind, and an overwhelming rapture of joy, that surpassed understanding, and, in a moment, a personage stood before him." Notwithstanding the brightness of the light which previously illuminated the room, "yet there seemed to be an additional glory surrounding or accompanying this personage, which shone with an increased degree of brilliancy, of which he was in the midst; and though his countenance was as lightning, yet it was of a pleasing, innocent, and glorious appearance; so much so, that every fear was banished from the heart, and nothing but calmness pervaded the soul." "The stature of this personage was a little above the common size of men in this age; his garments was perfectly white, and had the appearance of being without seam." This glorious being declared himself to be an Angel of God, sent forth, by commandment, to communicate to him that his sins were forgiven, and that his prayers were heard; and also, to bring the joyful tidings, that the covenant which God made with ancient Israel concerning their posterity, was at hand to be fulfilled; that the great preparatory work for the second coming of the Messiah, was speedily to commence; that the time was at hand for the gospel, in its fulness, to be preached in power to all nations, that a people might be prepared with faith and righteousness, for the Millennial reign of universal peace and joy. He was informed, that he was called and chosen to be an instrument in the hands of God, to bring about some of his marvellous purposes in this glorious dispensation. It was also made manifest to him, that the "American Indians" were a remnant of Israel; that when they first emigrated to America, they were an enlightened people, possessing a knowledge of the true God, enjoying his favor, and peculiar blessings from his hand; that the prophets, and inspired writers among them, were required to keep a sacred history of the most important events transpiring among them; which history was handed down for many generations, till at length they fell into great wickedness; the most part of them were destroyed, and the records, (by commandment of God, to one of the last prophets among them,) were safely deposited, to preserve them from the hands of the wicked, who sought to destroy them. He was informed, that these records contained many sacred revelations pertaining to the gospel of the kingdom, as well as prophecies relating to the great events of the last days; and that to fulfil his promises to the ancients, who wrote the records, and to accomplish his purposes, in the restitution of their children, &c. they were to come forth to the knowledge of the people. If faithful, he was to be the instrument, who should be thus highly favored in bringing these sacred things to light; at the same time, being expressly informed, that it must be done with an eye single to the glory of God, that no one could be entrusted with those sacred writings, who should endeavor to aggrandize himself, by converting sacred things to unrighteous and speculative purposes. After giving him many instructions concerning things past and to come, which would be foreign to our purpose to mention here, he disappeared, and the light and glory of God withdrew, leaving his mind in perfect peace, while a calmness and serenity indescribable pervaded the soul. But, before morning, the vision was twice renewed, instructing him further, and still further, concerning the great work of God, about to be performed on the earth. In the morning he went out to his labour as usual; but soon the vision was renewed--the Angel again appeared; and having been informed by the previous visions of the night, concerning the place where those records were deposited, he was instructed to go immediately and view them. Accordingly, he repaired to the place, a brief description of which shall be given, in the words of a gentleman, by the name of Oliver Cowdery, who has visited the spot. "As you go on the mail-road from Palmyra, Wayne county, to Canandaigua, Ontario county, New-York, before arriving at the little village of Manchester, say from three to four, or about four miles from Palmyra, you pass a large hill on the east side of the road.--Why I say large, is because it is as large, perhaps, as any in that country." "The north end rises quite suddenly until it assumes a level with the more southerly extremity; and I think I may say, an elevation higher than at the south, a short distance, say half or three-fourths of a mile. As you pass towards Canandaigua, it lessens gradually, until the surface assumes its common level, or is broken by other smaller hills or ridges, water-courses and ravines. I think I am justified in saying, that this is the highest hill for some distance round, and I am certain that its appearance, as it rises so suddenly from a plain on the north, must attract the notice of the traveller as he passes by."--"The north end," which has been described as rising suddenly from the plain, forms "a promontory without timber, but covered with grass. As you pass to the south, you soon come to scattering timber, the surface having been cleared by art or wind, and a short distance further left, you are surrounded with the common forest of the country. It is necessary to observe, that even the part cleared, was only occupied for pasturage; its steep ascent, and narrow summit not admitting the plough of the husbandman, with any degree of ease or profit. It was at the second mentioned place, where the record was found to be deposited, on the west side of the hill, not far from the top down its side; and when myself visited the place in the year 1830, there were several trees standing--enough to cause a shade in summer, but not so much as to prevent the surface being covered with grass--which was also the case when the record was first found." "How far below the surface these records were (anciently) placed, I am unable to say: but from the fact that they have been some fourteen hundred years buried, and that, too, on the side of a hill so steep, one is ready to conclude, that they were some feet below, as the earth would naturally wear, more or less, in that length of time. But they, being placed towards the top of the hill, the ground would not remove as much as at two-thirds, perhaps. Another circumstance would prevent a wearing of the earth; in all probability, as soon as timber had time to grow, the hill was covered, and the roots of the same would hold the surface. However, on this point, I shall leave every man to draw his own conclusion, and form his own speculation." But suffice to say, a hole of sufficient depth was dug. At the bottom of this was laid a stone of suitable size, the upper surface being smooth. At each edge was placed a large quantity of cement, and into this cement, at the four edges of the stone, were placed erect four others; _their_ bottom edges resting _in_ the cement, at the outer edges of the first stone. The four last named, when placed erect, formed a box; the corners, or where the edges of the four came in contact, were also cemented so firmly that the moisture from without was prevented from entering. It is to be observed, also, that the inner surfaces of the four erect or side stones, were smooth. This box was sufficiently large to admit a breastplate, such as was used by the ancients, to defend the chest, &c., from the arrows and weapons of their enemy. From the bottom of the box, or from the breastplate, arose three small pillars, composed of the same description of cement used on the edges; and "upon these three pillars were placed the records."--"This box, containing the records, was covered with another stone, the bottom surface being flat, and the upper crowning." When it was first visited by Mr. Smith on the morning of the 22d of September, 1823, "a part of the crowning stone was visible above the surface, while the edges were concealed by the soil and grass," from which circumstance it may be seen, "that however deep this box might have been placed at first, the time had been sufficient to wear the earth, so that it was easily discovered, when Once directed, and yet, not enough to make a perceivable difference to the passer-by."--After arriving at the repository, a little exertion in removing the soil from the edges of the top of the box, and a light pry, brought to his natural vision, its contents. While viewing and contemplating this sacred treasure with wonder and astonishment, behold! the Angel of the Lord, who had previously visited him, again stood in his presence, and his soul was again enlightened as it was the evening before, and he was filled with the Holy Spirit, and the heavens were opened, and the glory of the Lord shone round about and rested upon him. While he thus stood gazing and admiring, the Angel said, "Look!" And as he thus spake, he beheld the Prince of Darkness, surrounded by his innumerable train of associates. All this passed before him, and the heavenly messenger said, "All this is shown, the good and the evil, the holy and impure, the glory of God, and the power of darkness, that you may know hereafter the two powers, and never be influenced or overcome by that wicked one. Behold, whatsoever enticeth and leadeth to good and to do good, is of God, and whatsoever doth not, is of that wicked one. It is he that filleth the hearts of men with evil, to walk in darkness, and blaspheme God; and you may learn from henceforth, that his ways are to destruction, but the way of holiness is peace and rest. You cannot at this time obtain this record, for the commandment of God is strict, and if ever these sacred things are obtained, they must be by prayer and faithfulness in obeying the Lord. They are not deposited here for the sake of accumulating gain and wealth for the glory of this world; they were sealed by the prayer of faith, and because of the knowledge which they contain, they are of no worth among the children of men, only for their knowledge. On them is contained the fulness of the gospel of Jesus Christ, as it was given to his people on this land; and when it shall be brought forth by the power of God, it shall be carried to the Gentiles, of whom many will receive it, and after will the seed of Israel be brought into the fold of their Redeemer by obeying it also. Those who kept the commandments of the Lord on this land, desired this at his hand, and through the prayer of faith obtained the promise, that if their descendants should transgress and fall away, a record should be kept, and in the last days come to their children. These things are sacred, and must be kept so, for the promise of the Lord concerning them must be fulfilled. No man can obtain them if his heart is impure, because they contain that which is sacred." * * * "By them will the Lord work a great and marvellous work; the wisdom of the wise shall become as nought, and the understanding of the prudent shall be hid, and because the power of God shall be displayed, those who profess to know the truth, but walk in deceit, shall tremble with anger; but with signs and with wonders, with gifts and with healings, with the manifestations of the power of God, and with the Holy Ghost, shall the hearts of the faithful be comforted. You have now beheld the power of God manifested, and the power of Satan; you see that there is nothing desirable in the works of darkness; that they cannot bring happiness; that those who are overcome therewith are miserable; while, on the other hand, the righteous are blessed with a place in the kingdom of God, where joy unspeakable surrounds them. There they rest beyond the power of the enemy of truth, where no evil can disturb them. The glory of God crowns them, and they continually feast upon his goodness, and enjoy his smiles. Behold, notwithstanding you have seen this great display of power, by which you may ever be able to detect the evil one, yet I give unto you another sign, and when it comes to pass then know that the Lord is God, and that he will fulfil his purposes, and that the knowledge which this record contains will go to every nation, and kindred, and tongue, and people under the whole heaven. This is the sign; when these things begin to be known, that is, when it is known that the Lord has shown you these things, the workers of iniquity will seek your overthrow. They will circulate falsehoods to destroy your reputation; and also will seek to take your life; but remember this, if you are faithful, and shall hereafter continue to keep the commandments of the Lord, you shall be preserved to bring these things forth; for in due time he will give you a commandment to come and take them. When they are interpreted, the Lord will give the holy priesthood to some, and they shall begin to proclaim this gospel and baptize by water, and after that they shall have power to give the Holy Ghost by the laying on of their hands. Then will persecution rage more and more; for the iniquities of men shall be revealed, and those who are not built upon the Rock will seek to overthrow the church; but it will increase the more opposed, and spread farther and farther, increasing in knowledge till they shall be sanctified, and receive an inheritance where the glory of God will rest upon them; and when this takes place, and all things are prepared, the ten tribes of Israel will be revealed in the north country, whither they have been for a long season; and when this is fulfilled will be brought to pass that saying of the prophet,--"and the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord." But, notwithstanding the workers of iniquity shall seek your destruction, the arm of the Lord will be extended, and you will be borne off conqueror if you keep all his commandments. Your name shall be known among the nations, for the work which the Lord will perform by your hands shall cause the righteous to rejoice and the wicked to rage; with the one it shall be had in honour, and with the other in reproach; yet, with these it shall be a terror, because of the great and marvellous work which shall follow the coming forth of this fulness of the gospel. Now, go thy way, remembering what the Lord has done for thee, and be diligent in keeping his commandments, and he will deliver thee from temptations and all the arts and devices of the wicked one. Forget not to pray, that thy mind may become strong, that when he shall manifest unto thee, thou mayest have power to escape the evil, and obtain these precious things." We here remark, that the above quotation is an extract from a letter written by Elder Oliver Cowdery, which was published in one of the numbers of the "Latter Day Saints' Messenger and Advocate." Although many more instructions were given by the mouth of the angel to Mr. Smith, which we do not write in this book, yet the most important items are contained in the foregoing relation. During the period of the four following years, he frequently received instruction from the mouth of the heavenly messenger. And on the morning of September 22, a. d., 1827 the angel of the Lord delivered the records into his hands. These records were engraved on plates, which had the appearance of gold. Each plate was not far from seven by eight inches in width and length, being not quite as thick as common tin. They were filled on both sides with engravings, in Egyptian characters, and bound together in a volume, as the leaves of a book, and fastened at one edge with three rings running through the whole. This volume was something near six inches in thickness, a part of which was sealed. The characters or letters upon the unsealed part were small and beautifully engraved. The whole book exhibited many marks of antiquity in its construction, as well as much skill in the art of engraving. With the records was found "a curious instrument, called by the ancients the Urim and Thummim, which consisted of two transparent stones, clear as crystal, set in the two rims of a bow. This was in use, in ancient times, by persons called seers. It was an instrument, by the use of which, they received revelations of things distant, or of things past or future." In the mean time, the inhabitants of that vicinity, having been informed that Mr. Smith had seen heavenly visions, and that he had discovered sacred records, began to ridicule and mock at those things. And after having obtained the records, while proceeding home through the wilderness and fields, he was waylaid by two ruffians, who had secreted themselves for the purpose of robbing him of the same. One of them struck him with a club before he perceived them; but being a strong man, and large in stature, with great exertion he cleared himself from them, and ran towards home, being closely pursued until he came near his father's house, when his pursuers, for fear of being detected, turned and fled. Soon the news of his discoveries spread abroad throughout all those parts. False reports, misrepresentations, and base slanders, flew, as if upon the wings of the wind in every direction. The house was frequently beset by mobs and evil-designing persons. Several times he was shot at, and very narrowly escaped. Every device was used to get the plates away from him. And being continually in danger of his life, from a gang of abandoned wretches, he at length concluded to leave the place, and go to Pennsylvania; and, accordingly, packed up his goods, putting the plates into a barrel of beans, and proceeded upon his journey. He had not gone far, before he was overtaken by an officer with a search-warrant, who flattered himself with the idea, that he should surely obtain the plates; after searching very diligently, he was sadly disappointed at not finding them. Mr. Smith then drove on, but before he got to his journey's end, he was again overtaken by an officer on the same business, and after ransacking the waggon very carefully, he went his way, as much chagrined as the first, at not being able to discover the object of his research. Without any further molestation, he pursued his journey until he came to the northern part of Pennsylvania, near the Susquehannah river, in which part his father-in-law resided. Having provided himself with a home, he commenced translating the record, by the gift and power of God, thro' the means of the Urim and Thummim; and being a poor writer, he was under the necessity of employing a scribe, to write the translation as it came from his mouth. In the mean time, a few of the original characters were accurately transcribed, and translated by Mr. Smith, which, with the translation, were taken by a gentleman by the name of Martin Harris, to the city of New-York, where they were presented to a learned gentleman, by the name of Anthon, who professed to be extensively acquainted with many languages, both ancient and modern. He examined them; but was unable to decipher them correctly; but he presumed that if the original records could be brought, he could assist in translating them. But to return. Mr. Smith continued the work of translation, as his pecuniary circumstances would permit, until he finished the unsealed part of the records. The part translated is entitled the "Book of Mormon," which contains nearly as much reading as the Old Testament. In this important and most interesting book, we can read the history of ancient America, from its early settlement by a colony who came from the tower of Babel, at the confusion of languages, to the beginning of the fifth century of the Christian era. By these records we are informed, that America, in ancient times, has been inhabited by two distinct races of people. The first, or more ancient race, came directly from the great tower, being called Jaredites. The second race came directly from the city of Jerusalem, about six hundred years before Christ, being Israelites, principally the descendants of Joseph. The first nation, or Jaredites, were destroyed about the time that the Israelites came from Jerusalem who succeeded them in the inheritance of the country. The principal nation of the second race, fell in battle towards the close of the fourth century. The remaining remnant, having dwindled into an uncivilized state, still continue to inhabit the land, although divided into a 'multitude of nations,' and are called by Europeans, the "American Indians." We learn from this very ancient history, that at the confusion of languages, when the Lord scattered the people upon all the face of the earth, the Jaredites being a righteous people, obtained favour in the sight of the Lord, and were not confounded. And because of their righteousness, the Lord miraculously led them from the tower to the great ocean, where they were commanded to build vessels, in which they were marvellously brought across the great deep to the shores of North America. And the Lord God promised to give them America, which was a very choice land in his sight, for an inheritance. And He swore unto them in his wrath, that whoso should possess this land of promise, from that time henceforth and forever, should serve him, the true and only God, or they should be swept off when the fulness of his wrath should come upon them, and they were fully ripened in iniquity. Moreover he promised to make them a great and powerful nation, so that there should be no greater nation upon all the face of the earth. Accordingly, in process of time, they became a very numerous and powerful people, occupying principally North America; building large cities in all quarters of the land; being a civilized and enlightened nation. Agriculture and machinery were carried on to a great extent. Commercial and manufacturing business flourished on every hand; yet in consequence of wickedness, they were often visited with terrible judgments. Many prophets were raised up among them from generation to generation, who testified against the wickedness of the people, and prophesied of judgments and calamities which awaited them, if they did not repent, &c. Sometimes they were visited by pestilence and plagues, and sometimes by famine and war, until at length (having occupied the land some fifteen or sixteen hundred years,) their wickedness became so great that the Lord threatened, by the mouth of his prophets, to utterly destroy them from the face of the land. But they gave no heed to these warnings; therefore the word of the Lord was fulfilled; and they were entirely destroyed; leaving their houses, their cities, and their land desolate; and their sacred records also, which were kept on gold plates, were left by one of their last prophets, whose name was Ether, in such a situation, that they were discovered by the remnant of Joseph, who soon afterwards were brought from Jerusalem to inherit the land. This remnant of Joseph were also led in a miraculous manner from Jerusalem, in the first year of the reign of Zedekiah, king of Judah. They were first led to the eastern borders of the Red Sea; then they journeyed for some time along the borders thereof, nearly in a south-east direction; after which they altered their course nearly eastward, until they came to the great waters, where, by the commandment of God, they built a vessel, in which they were safely brought across the great Pacific Ocean, and landed upon the western coast of South America. In the eleventh year of the reign of Zedekiah, at the time the Jews were carried away captive into Babylon, another remnant were brought out of Jerusalem, some of whom were descendants of Judah. They landed in North America, soon after which they emigrated, into the northern parts of South America, at which place they were discovered by the remnant of Joseph, something like four hundred years after. From these ancient records, we learn that this remnant of Joseph, soon after they landed, separated themselves into two distinct nations. This division was caused by a certain portion of them being greatly persecuted, because of their righteousness, by the remainder. The persecuted nation emigrated towards the northern parts of South America, leaving the wicked nation in possession of the middle and southern parts of the same. The former were called Nephites, being led by a prophet whose name was Nephi. The latter were called Lamanites, being led by a very wicked man, whose name was Laman. The Nephites had in their possession a copy of the Holy Scriptures, viz. the five books of Moses, and the prophecies of the holy prophets, down to Jeremiah, in whose days they left Jerusalem. These scriptures were engraved on plates of brass, in the Egyptian language. They themselves also made plates, soon after their landing, on which they began to engrave their own history, prophecies, visions, and revelations. All these sacred records were kept by holy and righteous men, who were inspired by the Holy Ghost; and were carefully preserved and handed down from generation to generation. And the Lord gave unto them the whole continent, for a land of promise, and promised, that they, and their children after them, should inherit it, on condition of their obedience to his commandments; but if they were disobedient, they should be cut off from his presence. And the Nephites began to prosper in the land, according to their righteousness, and multiplied and spread forth to the east, west, and north; building large villages, cities, synagogues, and temples, together with forts, towers, and fortifications, to defend themselves against their enemies. And they cultivated the earth, and raised various kinds of grain in abundance. They also raised numerous flocks of domestic animals, and became a very wealthy people; having in abundance gold, silver, copper, tin, iron, &c. Arts and sciences flourished to a great extent. Various kinds of machinery were in use. Cloths of various kinds were manufactured. Swords, scimitars, axes, and various implements of war were made, together with head-shields, arm-shields, and breastplates, to defend themselves in battle with their enemies. And in the days of their righteousness, they were a civilized, enlightened, and happy people. But, on the other hand, the Lamanites, because of the hardness of their hearts, brought down many judgments upon their own heads; nevertheless, they were not destroyed as a nation; but the Lord God sent forth a curse upon them, and they became a dark, loathsome, and filthy people. Before their rebellion, they were white and exceedingly fair, like the Nephites; but the Lord God cursed them in their complexions, and they were changed to a dark color, and they became a wild, savage, and ferocious people; being great enemies to the Nephites, whom they sought by every means to destroy, and many times came against them, with their numerous hosts to battle, but were repulsed and driven back to their own possession, not, however, generally speaking, without great loss on both sides; for tens of thousands were very frequently slain, after which they were piled together in great heaps upon the face of the ground, and covered with a shallow covering of earth, which will satisfactorily account for those ancient mounds filled with human bones, so numerous at the present day, both in North and South America. The second colony, which left Jerusalem eleven years after the remnant of Joseph left that city, landed in North America, and emigrated from thence, to the northern parts of South America; and about four hundred years after, they were discovered by the Nephites, as we stated in the foregoing. They were called the people of Zarahemla. They had been perplexed with many wars among themselves; and having brought no records with them, their language had become corrupted, and they denied the being of God; and at the time they were discovered by the Nephites they were very numerous, and only in a partial state of civilization; but the Nephites united with them, and taught them the Holy Scriptures, and they were restored to civilization, and became one nation with them. And in process of time, the Nephites began to build ships near the Isthmus of Darien, and launch them forth into the western ocean, in which great numbers sailed a great distance to the northward, and began to colonize North America. Other colonies emigrated by land, and in a few centuries the whole continent became peopled. North America at that time, was almost entirely destitute of timber, it having been cut off by the more ancient race, who came from the great tower, at the confusion of languages; but the Nephites became very skilful in building houses of cement; also much timber was carried by the way of shipping from South to North America. They also planted groves and began to raise timber, that in time their wants might be supplied. Large cities were built in various parts of the continent, both among the Lamanites and Nephites. The law of Moses was observed by the latter. Numerous prophets were raised up from time to time throughout their generations. Many records, both historical and prophetical, which were of great size, were kept among them; some on plates of gold and other metals, and some on other materials. The sacred records, also of the more ancient race who had been destroyed, were found by them. These were engraved on plates of gold. They translated them into their own language, by the gift and power of God, through the means of the Urim and Thummim. They contained an historical account from the creation down to the Tower of Babel, and from that time down until they were destroyed, comprising a period of about thirty-four hundred, or thirty-five hundred years. They also contained many prophecies, great and marvellous, reaching forward to the final end and consummation of all things, and the creation of the new heaven and new earth. The prophets also among the Nephites prophesied of great things. They opened the secrets of futurity--saw the coming of Messiah in the flesh--prophesied of the blessings to come upon their descendants in the latter times--made known the history of unborn generations-- unfolded the great events of ages to come--viewed the power, glory, and majesty of Messiah's second advent--beheld the establishment of the kingdom of peace--gazed upon the glories of the day of righteousness--saw creation redeemed from the curse, and all the righteous filled with songs of everlasting joy. The Nephites knew of the birth and crucifixion of Christ, by certain celestial and terrestrial phenomena, which, at those times, were shown forth in fulfilment of the predictions of many of their prophets. Notwithstanding the many blessings with which they had been blessed, they had fallen into great wickedness, and had cast out the saints and the prophets, and stoned and killed them. Therefore, at the time of the crucifixion of Christ, they were visited in great judgment. Thick darkness covered the whole continent. The earth was terribly convulsed. The rocks were rent into broken fragments, and afterwards found in seams and cracks upon all the face of the land. Mountains were sunk into valleys, and valleys raised into mountains. The highways and level roads were broken up and spoiled. Many cities were laid in ruins. Others were buried up in the depths of the earth, and mountains occupied their place. While others were sunk, and waters came up in their stead, and others still were burned by fire from heaven. Thus, the predictions of their prophets were fulfilled upon their heads. Thus, the more wicked part, both of the Nephites and Lamanites were destroyed. Thus, the Almighty executed vengeance and fury upon them, that the blood of the saints and prophets might no longer cry from the ground against them. Those who survived these terrible judgments, were favoured with the personal ministry of Christ. For after He arose from the dead--finished his ministry at Jerusalem, and ascended to heaven, he descended in the presence of the Nephites, who were assembled round about their temples in the northern parts of South America He exhibited to them his wounded hands, side, and feet--commanded the law of Moses to be abolished--introduced and established the Gospel in its stead--chose twelve disciples from among them to administer the same--instituted the sacrament--prayed for and blessed their little children--healed their sick, blind, lame, deaf, and those who were afflicted in any way--raised a man from the dead--showed forth his power in their midst--expounded the scriptures which had been given from the beginning down to that time, and made known unto them all things which should take place down until He should come in his glory, and from that time down to the end, when all people, nations, and languages shall stand before God to be judged, and the heaven, and the earth should pass away, and there should be a new heaven and new earth. These teachings of Jesus were engraved upon plates, some of which are contained in the book of Mormon; but the greater part are not revealed in that book, but are hereafter to be made manifest to the saints. After Jesus had finished ministering unto them, he ascended into heaven; and the twelve disciples whom he had chosen, went forth upon all the face of the land, preaching the gospel; baptizing those who repented, for the remission of sins, after which they laid their hands upon them, that they might receive the Holy Spirit. Mighty miracles were wrought by them, and also by many of the church. The Nephites and Lamanites were all converted unto the Lord, both in South and North America; and they dwelt in righteousness above three hundred years; but towards the close of the fourth century of the Christian era, they had so far apostatized from God, that he suffered great judgments to fall upon them. The Lamanites, at that time, dwelt in South America, and the Nephites in North America. A great and terrible war commenced between them, which lasted for many years, and resulted in the complete overthrow and destruction of the Nephites. This war commenced at the Isthmus of Darien, and was very destructive to both nations for many years. At length, the Nephites were driven before their enemies, a great distance to the North, and North-east; and having gathered their whole nation together, both men women, and children, they encamped on and round about the hill Cumorah, where the records were found, which is in the State of New-York, about two hundred miles west of the city of Albany. Here they were met by the numerous hosts of the Lamanites, and were slain, and hewn down, and slaughtered, both male and female--the aged, middle-aged, and children. Hundreds of thousands were slain on both sides; and the nation of the Nephites were destroyed, excepting a few who had deserted over to the Lamanites, and a few who escaped into the south country, and a few who fell wounded, and were left by the Lamanites on the field of battle for dead, among whom were Mormon and his son Moroni, who were righteous men. Mormon had made an abridgment, from the records, of his forefathers, upon plates, which abridgment he entitled the "Book of Mormon," and, (being commanded of God,) he hid up in the hill Cumorah, all the sacred records of his forefathers which were in his possession, except the abridgment called the "Book of Mormon," which he gave to his son Moroni to finish. Moroni survived his nation a few years, and continued the writings, in which he informs us, that the Lamanites hunted those few Nephites who escaped the great and tremendous battle of Cumorah, until they were all destroyed, excepting those who were mingled with the Lamanites, and that he was left alone, and kept himself hid, for they sought to destroy every Nephite who would not deny Christ. He furthermore states, that the Lamanites were at war one with another, and that the whole face of the land was one continual scene of murdering, robbing, and plundering. He continued the history until the four hundred and twentieth year of the Christian era; when, (by the commandment of God,) he hid up the records in the hill Cumorah, where they remained concealed, until by the ministry of an angel they were discovered to Mr. Smith, who, by the gift and power of God, translated them into the English language, by the means of the Urim and Thummim, as stated in the foregoing. After the book was translated, the Lord raised up witnesses to bear testimony to the nations of its truth, who, at the close of the volume, send forth their testimony, which reads as follows: TESTIMONY OF THREE WITNESSES. Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us, wherefore, we know of a surety, that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God, and not of man. And we declare, with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we behold and bear record that these things are true; and it is marvellous in our eyes, nevertheless, the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient to the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men and be found spotless before the judgment seat of Christ, and shall dwell with him eternally in the heavens. And the honour be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. OLIVER COWDERY, DAVID WHITMER, MARTIN HARRIS. AND ALSO THE TESTIMONY OF EIGHT WITNESSES. Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come, that Joseph Smith, Jr., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shown unto us, for we have seen and hefted, and know of a surety, that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen; and we lie not, God bearing witness of it. CHRISTIAN WHITMER, JACOB WHITMER, PETER WHITMER, Jr. JOHN WHITMER, HIRAM PAGE, JOSEPH SMITH, Sen. HYRUM SMITH, SAMUEL H. SMITH. Also, in the year 1829, Mr. Smith and Mr. Cowdery, having learned the correct mode of baptism, from the teachings of the Saviour to the ancient Nephites, as recorded in the "Book of Mormon," had a desire to be baptized; but knowing that no one had authority to administer that sacred ordinance in any denomination, they were at a loss to know how the authority was to be restored, and while calling upon the Lord with a desire to be informed upon the subject, a holy angel appeared--stood before them--laid his hands upon their heads--ordained them--and commanded them to baptize each other, which they accordingly did. In the year 1830, a large edition of the "Book of Mormon" first appeared in print. And as some began to peruse its sacred pages, the spirit of the Lord bore record to them that it was true, and they were obedient to its requirements, by coming forth, humbly repenting before the Lord, and being immersed in water, for the remission of sins, after which, by the commandment of God, hands were laid upon them in the name of the Lord, for the gift of the Holy Spirit. And on the sixth of April, in the year of our Lord one thousand eight hundred and thirty, the "Church of Jesus Christ of Latter Day Saints," was organized, in the town of Manchester, Ontario County, State of New-York. Some few were called and ordained by the spirit of revelation and prophecy, and began to preach and bear testimony, as the spirit gave them utterance; and although they were the weak things of the earth, yet they were strengthened by the Holy Ghost, and gave forth their testimony in great power, by which means many were brought to repentance, and came forward with broken hearts and contrite spirits, and were immersed in water confessing their sins, and were filled with the Holy Ghost by the laying on of hands; and saw visions and prophesied. Devils were cast out, and the sick were healed by the prayer of faith, and laying on of hands. Thus was the word confirmed unto the faithful by signs following. Thus the Lord raised up witnesses, to bear testimony of his name, and lay the foundation of his kingdom in the last days. And thus the hearts of the saints were comforted, and filled with great joy. In the foregoing, we have related the most important facts concerning the visions and the ministry of the angel to Mr. Smith; the discovery of the records; their translation into the English language, and the witnesses raised up to bear testimony of the same: we have also stated when, and by whom they were written; that they contain the history of nearly one half of the globe, from the earliest ages after the flood, until the beginning of the fifth century of the Christian era; that this history is interspersed with many important prophecies, which unfold the great events of the last days, and that in it also is recorded the gospel in its fulness and plainness, as it was revealed by the personal ministry of Christ to the ancient Nephites, We have also given an account of the restoration of the authority in these days, to administer in the ordinances of the gospel; and of the time of the organization of the church; and of the blessings poured out upon the same while yet in its infancy. We now proceed to give a sketch of the faith and doctrine of this Church. First, we believe in God the Eternal Father, and in his Son, Jesus Christ, and in the Holy Ghost, who bears record of them, the same throughout all ages and for ever. We believe that all mankind by the transgression of their first parents, and not by their own sins, were brought under the curse and penalty of that transgression, which consigned them to an eternal banishment from the presence of God, and their bodies to an endless sleep in the dust, never more to rise, and their spirits to endless misery under the power of Satan; and that, in this awful condition, they were utterly lost and fallen, and had no power of their own to extricate themselves therefrom. We believe, that through the sufferings, death and atonement of Jesus Christ, all mankind, without one exception, are to be completely and fully redeemed, both body and spirit, from the endless banishment and curse to which they were consigned, by Adam's transgression, and that this universal salvation and redemption of the whole human family from the endless penalty of the original sin, is effected, without any conditions whatsoever on their part; that is, that they are not required to believe, or repent, or be baptized, or do any thing else, in order to be redeemed from that penalty; for whether they believe or disbelieve, whether they repent or remain impenitent, whether they are baptized or unbaptized, whether they keep the commandments or break them, whether they are righteous or unrighteous, it will make no difference in relation to their redemption, both soul and body, from the penalty of Adam's transgression. The most righteous man that ever lived on the earth, and the most wicked wretch of the whole human family, were both placed under the same curse, without any transgression or agency of their own, and they both, alike, will be redeemed from that curse, without any agency or conditions on their part. Paul says, Rom. v. 28, "Therefore, as by the offence of one, judgment came upon ALL men to condemnation; even so, by the righteousness of one, the free gift came upon ALL men unto the justification of life." This is the reason why ALL men are redeemed from the grave. This is the reason that the spirits of all men are restored to their bodies. This is the reason that all men are redeemed from their first banishment, and restored into the presence of God, and this is the reason that the Saviour said, John xii. 32, "If I be lifted up from the earth I will, draw ALL men unto me." After this full, complete and universal redemption, restoration and salvation of the whole of Adam's race, through the atonement of Jesus Christ, without faith, repentance, baptism or any other works, then all and every one of them, will enjoy eternal life and happiness, never more to be banished from the presence of God, IF _they themselves have committed no sin_: for the penalty of the original sin can have no more power over them at all, for Jesus hath destroyed its power--broken the bands of the first death--obtained the victory over the grave,--delivered all its captives, and restored them from their first banishment into the presence of his Father, hence eternal life will then be theirs, IF _they themselves are not found transgressors of some law_. We believe that all mankind, in their infant state are incapable of knowing good and evil, and of obeying or disobeying a law, and that, therefore, there is no law given to them, and that where there is no law, there is no transgression; hence they are innocent, and if they should all die in their infant state, they would enjoy eternal life, not being transgressors themselves, neither accountable for Adam's sin. We believe that all mankind, in consequence of the fall, after they grow up from their infant state, and come to the years of understanding, know good and evil, and are capable of obeying and disobeying a law, and that a law is given against doing evil, and that the penalty affixed is a second banishment from the presence of God, both body and spirit, _after_ they have been redeemed from the FIRST _banishment_ and restored into his presence. We believe that the penalty of this second law can have no effect upon persons who have not had the privilege, in this life, of becoming acquainted therewith; for although the light that is in them teaches them good and evil, yet that light does not teach them the law against doing evil, nor the penalty thereof. And although they have done things worthy of many stripes, yet the law cannot be brought to bear against them, and its penalty be inflicted, because they can plead ignorance thereof. Therefore they will be judged, not by the revealed law which they have been ignorant of, but by the law of their conscience, the penalty thereof being a few stripes. We believe that all who have done evil, having a knowledge of the law, or afterwards, in this life, coming to the knowledge thereof, are under its penalty, which is not inflicted in this world, but in the world to come. Therefore, such, in this world, are prisoners, shut up under the sentence of the law, awaiting, with awful fear, for the time of judgment, when the penalty shall be inflicted, consigning them to a _second banishment_ from the presence of their Redeemer, who had redeemed them from the penalty of the FIRST law. But, enquires the sinner, is there no way for my escape? Is my case hopeless? Can I not devise some way by which I can extricate myself from the penalty of this SECOND _law_, and escape this SECOND _banishment_? The answer is, if thou canst hide thyself from the all-searching eye of an Omnipresent God, that he shall not find thee, or if thou canst prevail with him to deny justice its claim, or if thou canst clothe thyself with power, and contend with the Almighty, and prevent him from executing the sentence of the law, then thou canst escape. If thou canst cause repentance, or baptism in water, or any of thine own works, to _atone_ for the least of thy transgressions, then thou canst deliver thyself from the awful penalty that awaits thee. But, be assured, O sinner, that thou canst not devise any way of thine own to escape, nor do any thing that will _atone_ for thy sins. Therefore, thy case is hopeless, unless God hath devised some way for thy deliverance; but do not let despair seize upon thee; for though thou art under the sentence of a broken law, and hast no power to atone for thy sins, and redeem thyself therefrom, yet there is hope in thy case; for he, who gave the law, has devised a way for thy deliverance. That same Jesus, who hath atoned for the original sin, and will redeem all mankind from the penalty thereof, hath also atoned for thy sins, and offereth salvation and deliverance to thee, on certain conditions to be complied with on thy part. We believe that the first condition to be complied with on the part of sinners, is, to _believe_ in God, and in the sufferings and death of his Son Jesus Christ, to atone for the sins of the whole world, and in his resurrection and ascension on high, to appear in the presence of his Father, to make intercessions for the children of men, and in the Holy Ghost, which is given to all who obey the gospel. That the second condition is, to _repent_, that is, all who believe, according to the first condition, are required to come humbly before God, and confess their sins with a broken heart and contrite spirit, and turn away from them, and cease from all their _evil deeds_ and make restitution to all whom they have in any way injured, as far as it is in their power. That the third condition is, to be _baptized_ by immersion in water, in the name of the Father, Son, and Holy Ghost, _for remission of sins_; and that this ordinance is to be administered by one who is called and authorized of Jesus Christ to baptize, otherwise it is illegal and of no advantage, and not accepted by him; and that it is to be administered only to those persons, who believe and repent, according to the two preceding conditions. And that the fourth condition is, to receive the _laying on of hands_, in the name of Jesus Christ, for the gift of the Holy Ghost; and that this ordinance is to be administered by the apostles or elders, whom the Lord Jesus hath called and authorized to lay on hands, otherwise it is of no advantage, being illegal in the sight of God; and that it is to be administered only to those persons who believe, repent, and are baptized into this church, according to the three preceding conditions. These are the first conditions of the gospel. All who comply with them receive forgiveness of sins, and are made partakers of the Holy Ghost. Through these conditions, they become the adopted sons and daughters of God. Through this process, they are born again, first of water, and then of the spirit, and become children of the kingdom--heirs of God---saints of the most High--the church of the first-born--the elect people, and heirs to a celestial inheritance, eternal in the presence of God. After complying with these principles, their names are enrolled in the book of the names of the righteous. They are then required to be humble, to be meek and lowly in heart, to watch and pray, to deal justly; and inasmuch as they have the riches of this world, to feed the hungry, and clothe the naked, according to the dictates of wisdom and prudence; to comfort the afflicted, to bind up the broken-hearted, and to do all the good that is in their power; and besides all these things, they are required to meet together as often as circumstances will admit, and partake of bread and wine, in remembrance of the broken body, and shed blood of the Lord Jesus; and, in short, to continue faithful to the end, in all the duties enjoined upon them by the word and spirit of Christ. "It is the duty and privilege of the saints thus organized upon the everlasting gospel, to believe in and enjoy, all the gifts, powers, and blessings which flow from the Holy Spirit. Such, for instance, as the gifts of revelation, prophecy, visions, the ministry of angels healing the sick by the laying on of hands in the name of Jesus, the working of miracles, and, in short, all the gifts as mentioned in Scripture, or as enjoyed, by the ancient saints." We believe that inspired apostles and prophets, together with all the officers as mentioned in the new Testament, are necessary to be in the church in these days. We believe that there has been a general and awful apostacy from the religion of the New Testament, so that all the known world have been left for centuries without the Church of Christ among them; without a priesthood authorized of God to administer ordinances; that every one of the churches has perverted the gospel; some in one way, and some in another. For instance, almost every church has done away "_immersion for remission of sins_." Those few who have practised it for remission of sins, have done away the ordinance of the "_laying on of hands_," upon baptized believers for the gift of the Holy Ghost. Again, the few who have practised this last ordinance, have perverted the first, or have done away the ancient gifts, powers, and blessings, which flow from the Holy Spirit, or have said to inspired apostles and prophets, we have no need of you in the body in these days. Those few, again, who have believed in and contended for the miraculous gifts and powers of the Holy Spirit, have perverted the ordinances, or done them away. Thus all the churches preach false doctrines and pervert the gospel, and instead of having authority from God to administer its ordinances, they are under the curse of God for perverting it. Paul says, Gal. i, 8, "Though we, or an angel from Heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." We believe that there are a few sincere, honest, and humble persons, who are striving to do according to the best of their understanding; but, in many respects, they err in doctrine, because of false teachers and the precepts of men, and that they will receive the fulness of the gospel with gladness, as soon as they hear it. The gospel in the "Book of Mormon," is the same as that in the New Testament, and is revealed in great plainness, so that no one that reads it can misunderstand its principles. It has been revealed by the angel, to be preached as a witness to all nations, first to the Gentiles, and then to the Jews, then cometh the downfall of Babylon. Thus fulfilling the vision of John, which he beheld on the Isle of Patmos, Rev. xiv, 6, 7, 8, "And I saw," says John, "another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying, with a loud voice, Fear God, and give glory to him, for the hour of his judgment is come; and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication." Many revelations and prophecies have been given to this church since its rise, which have been printed and sent forth to the world. They also contain the gospel in great plainness, and instructions of infinite importance to the saints. They also unfold the great events that await this generation; the terrible judgments to be poured forth upon the wicked, and the blessings and glories to be given to the righteous. We believe that God will continue to give revelations by visions, by the ministry of angels, and by the inspiration of the Holy Ghost, until the saints are guided into all truth, that is, until they come in possession of all the truth there is in existence, and are made perfect in knowledge. So long, therefore, as they are ignorant of any thing past, present, or to come, so long, we believe they will enjoy the gift of revelation. And when in their immortal and perfect state--when they enjoy the measure of the stature of the fulness of Christ--when they are made perfect in one, and become like their Saviour, then they will be in possession of all knowledge, wisdom, and intelligence: then all things will be theirs, whether principalities or powers, thrones or dominions; and, in short, then they will be filled with all the fulness of God. And what more can they learn? What more can they know? What more can they enjoy? Then they will no longer need revelation. We believe that wherever the people enjoy the religion of the New Testament, there they enjoy visions, revelations, the ministry of angels, &c. And that wherever these blessings cease to be enjoyed, there they also cease to enjoy the religion of the New Testament. We believe that God has raised up this church, in order to prepare a people for his second coming in the clouds of heaven, in power, and great glory; and that then the saints who are asleep in their graves will be raised, and reign with him on earth a thousand years. We believe that the nations are fast ripening in wickedness, and that judgments, fearful, and terrible, speedily await them. For the signs of the times clearly betoken a general and universal convulsion. The ripening of the harvest--the decay of vegetables--the withering leaves, never indicated more clearly the approaching winter, than the signs of the times betoken approaching judgment. The awful apostacy of the Christian World--the great corruptions that pervade all governments, and the alarming wickedness of the present generation, have engraved UNIVERSAL JUDGMENT, RUIN, and OVERTHROW upon all the kingdoms of this world. A dreadful storm is gathering in every region, find will, ere long, break forth with inconceivable fury upon this guilty generation. Already the fearful tempest begins to rage. The calm repose of ages is disturbed. Ancient and powerful monarchies which have stood the test of centuries, unmoved and unaltered, are now fast crumbling to ruin. Kingdoms are in terrible commotion, divided among themselves, and each distracted with internal broils, disorder, and confusion. The fountains of the nations seem to be broken up. The whole frame work of government is loosened and torn asunder. Every nation is alarmed and in consternation. Fearful forebodings have seized upon Politicians and Statesman, Kings and Rulers. All are perplexed with dreadful anxieties, looking after those things which are coming on the earth. In the midst of all these commotions, just as every government seems to be on the very eve of crumbling to pieces, and just as a thick cloud of judgment seems to hang frightfully over all nations, ready to burst with awful fury upon their guilty heads--a voice of mercy is heard. An angel is sent forth from the eternal worlds. Truth springs forth from the earth clothed with her native simplicity and beauty. Messengers are called of God, and sent forth with a proclamation to all people, requiring them to repent and obey the same. A way of safety for the meek of the earth is clearly pointed out. The kingdom of God is re-organized upon the earth, which alone will stand secure and triumphant in the midst of the dissolution of all earthly governments. Thus, dear reader, we have laid before you a brief narrative of some of the most important things transpiring in this generation--things most firmly believed by the church of Jesus Christ of Latter Day Saints--things which have already been embraced by many tens of thousands in our own native country. Thousands also among other nations are rejoicing in these tidings, having received this message with gladness. Never were mankind visited with a more important message than the one which has now saluted the ears of mortals. It is a message that deeply concerns all people, and calls for their most candid and sincere investigation. It is a message from the great Jehovah committed into the hands of mortals by holy angels sent forth from his presence. It is a message that will speedily penetrate the darkest corners of the earth, and enter into the palaces of Kings, while proud and haughty monarchs shall tremble at its power. It is a message which unveils the secrets of futurity, and draws aside the curtains which hide the destinies of all countries and governments. By the proclamation of this message, Judah shall be gathered from their long dispersion--the tribes of Israel be restored, with power and glory to their own lands--the remnant of Joseph, or the American Indians, become civilized and enlightened, and the Millennial reign of universal peace and joy be ushered in. And we now bear testimony to all, both small and great, that the Lord of Hosts hath sent us with a message of glad tidings--the everlasting gospel, to cry repentance to the nations, and prepare the way of his second coming. Therefore, _repent_, O ye nations, both Gentiles and Jews, and cease from all your _evil deeds_, and come forth with broken hearts and contrite spirits, and be _baptized_ in water, in the name of the Father, Son, and Holy Ghost, for remission of sins, and ye shall receive the gift of the Holy Spirit by the _laying on of the hands_ of the Apostles, or Elders of this church; and signs shall follow them that believe, and if they continue faithful to the end, they shall be saved. But woe unto them who hearken not to the message which God has now sent, for the day of vengeance and burning is at hand, and they shall not escape. Therefore, REMEMBER, O reader, and _perish not_! 
44941	----	tomnysetvold@gmail.com with corrections or to participate in proofreading of similar early Mormon texts. The Government of God. ====================== By John Taylor, One of the Twelve Apostles of the Church of Jesus Christ of Latter-day Saints. "O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth."--Psalm lxvii. 4. Liverpool: Published by S. W. Richards, 15, Wilton Street. London: Sold at the Latter-Day Saints' Book Depot, 35, Jewin Street; and by all booksellers. MDCCCLII. London: Printed by W. Bowden 5, Bedford Street, Holborn. Contents. ------------------ Preface Chapter I. The Wisdom, Order, and Harmony of the Government of God. Chapter II. The Government of Man. Chapter III. On the Incompetency of the Means Made Use of by Man to Regenerate the World. Chapter IV. What Is Man? What Is His Destiny and Relationship to God? Chapter V. The Object of Man's Existence on the Earth; and His Relationship Thereto. Chapter VI. Man's Accountability to God. Chapter VII. The Lord's Course in the Moral Government of the World. Chapter VIII. Whose Right Is It to Govern the World? Who Has Governed It? Chapter IX. Will Man Always Be Permitted to Usurp Authority Over Men, and Over the Works of God? Will the World Remain for ever Under a Curse, and God's Designs Be Frustrated? Chapter X. Will God's Kingdom Be a Literal or a Spiritual Kingdom? Chapter XI. The Establishment of the Kingdom of God upon the Earth Chapter XII. The Effects of the Establishment of Christ's Kingdom, or the Reign of God upon the Earth. Preface ------------------ It was Elder Taylor's intention to superintend the publishing of _The Government of God_ in person, previous to his departure for Great Salt Lake City last spring; but the numerous cares attending the French and German Missions, of which he was President; the translation of the Book of Mormon into the French and German languages; the establishment of _L'Etoile du Deseret_ at Paris, and _Zions Panier_ at Hamburg; together with a multitude of other business connected with the welfare of the Kingdom of God, rendered it impossible. The manuscript was therefore handed to me by Elder Taylor, with a request to superintend the printing of the work, which I have done to the best of my ability. Considering the disadvantages arising from the Author's absence during the reading of the proofs, I believe it is as correctly rendered, as was possible from a manuscript copy. The Work is now before the Public, and from one portion at least it will meet with a cordial reception, treating as it does upon the theme most dear to their hearts--the Reign of Righteousness and Peace. From other portions it will meet with varied reception, but will nevertheless lead the minds of all to contemplate the glory of that time when the Messiah, even Jesus, shall come with all his holy angels, and sit upon the throne of his glory, and govern all nations upon earth. James Linforth. Liverpool, August, 1852. Chapter I. ------------------ The Wisdom, Order, and Harmony of the Government of God. The Kingdom of God is the government of God, on the earth, or in the heavens. The earth, and all the planetary systems, are governed by the Lord; they are upheld by his power, and are sustained, directed, and controlled by his will. We are told, that "by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him: and he is before all things, and by him all things consist."[A] Collos. i. 16, 17. If all things, visible and invisible, are made by and for him, he governs and sustains all worlds to us known, together with the earth on which we live. If he governs them, they are under his dominion, subject to his laws, and controlled by his will and power. [Footnote A: I wish here to be understood, that at present I am writing to believers in the Bible. I may hereafter give my reasons for this faith; at the present I refer to the Scriptures without this.] If the planets move beautifully, and harmoniously in their several spheres, that beauty and harmony are the result of the intelligence and wisdom that exist in his mind. If on this earth we have day and night, summer and winter, seed time and harvest, with the various changes of the seasons; this regularity, beauty, order, and harmony, are the effects of the wisdom of God. There are two kinds of rule on the earth; one with which man has nothing directly to do, another in which he is intimately concerned. The first of these applies to the works of God alone, and His government and control of those works; the second, to the moral government, wherein man is made an agent. There is a very striking difference between the two, and the comparison is certainly not creditable to man; and however he may feel disposed to vaunt himself of his intelligence, when he reflects he will feel like Job did when he said, (xlii. 6.) "I abhor myself, and repent in dust and ashes." In God's government there is perfect order, harmony, beauty, magnificence, and grandeur; in the government of man, confusion, disorder, instability, misery, discord, and death. In the first, the most consummate wisdom and power are manifested; in the second, ignorance, imbecility, and weakness. The first displays the comprehension, light, glory, beneficence, and intelligence of God; the second, the folly, littleness, darkness, and incompetency of man. The contemplation of the first elevates the mind, expands the capacity, produces grateful reflections, and fills the mind with wonder, admiration, and enlivening hopes; the contemplation of the second produces doubt, distrust, and uncertainty, and fills the mind with gloomy apprehensions. In a word, the one is the work of God, and the other that of man. In order to present the subject in a clear light, I shall briefly point out some of the leading features of the two governments. The first, then, is that over which God has the sole control, such as the heavens and the earth, for "He governs in the heavens above, and in the earth beneath." It may be well here to say a few words on His moral government, in the heavens. All we can learn of that is very imperfectly set forth in the Scriptures. It would seem, however, that all was perfect order, for "He spake, and said, Let there be light, and there was light; and He divided the light from the darkness." "He spake, and the waters were gathered together, and the dry land appeared." And in the creation of the fish, the fowls, the beasts, the creeping things, and man, it was done in the councils of God. The word was, Let us do this, and it was done. It would seem, then, that that government is perfect in its operations, for all the mandates of God are carried out with the greatest exactitude and perfection. God spake, chaos heard, and the world was formed. We find also that transgression is punished; when Satan rebelled he was cast out of heaven, and with him those who sinned. Here, then, in these things consummate wisdom was manifested, and power to carry it out. The plan of redemption was also made thousands of years ago. Jesus is spoken of by the prophets as being "The Lamb slain from before the creation of the world." The future destiny of this earth is also spoken of by prophecy; the binding of Satan; the destruction, and redemption of the world; its celestial destiny; its becoming as a sea of glass; the descent of the new Jerusalem from heaven; the destruction of iniquity by a power exercised in the heavens, associated with one on the earth; and a time is spoken of where John says--"Every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever." Rev. v. 13. But I shall let this pass for the present, and content myself with saying on this subject, that in the councils of God, in the eternal world, all these things were understood: for if He gave prophets wisdom to testify of these things, they obtained their knowledge from Him, and He could not impart what He did not know; but "known unto God are all his works, from the beginning of the world." Acts xv. 18. God, then, has a moral government in the heavens, and it is the development of that government that is manifested in the works of creation; as Paul says, "The invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." Romans i. 20. But when we speak of the heavens, we mean also the planetary system; for the world, and other worlds are governed by principles independent of man. The power that causes this earth to roll on its axis, and regulates the planets in their diurnal and annual motions, is beyond man's control. Their revolutions and spheres are fixed by nature's God, and they are so beautifully arranged, and nicely balanced, that an astronomer can calculate the return of a planet scores of years beforehand, with the greatest precision and accuracy. And who can contemplate, without admiration, those stupendous worlds, rolling through the immensity of space at such an amazing velocity, moving regularly in their given spheres without coming into collision, and reflect that they have done so for thousands of years. Our earth has its day and night, summer and winter, and seed time and harvest. Well may the poet say that they-- "Proclaim for ever, as they shine, The hand that made us is divine." And here let me remark how different is this to the works of man. We see, then, the power of God manifested in their preservation and guidance; but when we reflect a little further, that while our planetary system rolls in perfect order round the sun, there are other systems which perform their revolutions round their suns; and the whole of these, our system with its centre, and other systems with their centres, roll round another grand centre: and the whole of those, and innumerable others, equally as great, stupendous, and magnificent, roll round another more great, glorious, and resplendent, till numbers, magnificence, and glory, drown the thought, we are led to exclaim with the prophet, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgements, and His ways past finding out!" Romans xi. 33. Without referring again to the motions of our earth, and the beautiful regularity and precision of the whole of this elegant machinery, we will turn our attention a little to the works of creation as found on the earth. The make, construction, and adaptation of each for its proper sphere, are the work of God; and they are all controlled by His wisdom and power, independent of man. In the conformation of the birds, the beasts, the fishes, the reptiles, the grains, herbs, plants, and trees, we see a striking exemplification of this fact. No matter which way we turn our attention, the same order and intelligence are displayed. The fish in their organization are peculiarly adapted to their proper element; the birds and beasts to theirs; the amphibious animals to theirs. The nicely organized machinery of their bodies; their bones, muscles, skins, feathers, scales, or hair; the formation of their bodies, their manner of living, together with the nature of their food, and their particular adaptation to the various elements and climates which they occupy, are all so many marked evidences of skill, forethought, intelligence and power. We will here notice a few examples. Plunge bird, beast, or man, into the water, and let them remain there, and they will soon die; take a fish out of the water, and death ensues; yet all are happy, and move with perfect enjoyment in their proper spheres. Elevate a man, beast, or fish, into the air, and let them fall, and they will be bruised to death; but the bird, with its wings, light bones, and fragile body, is peculiarly adapted to the aerial element in which it moves, and is perfectly at home; while the brute creation and men feel as much so on the earth. Again, their habits, food, coatings, or coverings, digestive powers, and the organization of their systems, are all peculiarly adapted to their several situations. The same principle is developed in their arrangement and position on the earth. Those that inhabit a southern climate are peculiarly adapted to that situation; while those that inhabit a northern are equally fitted for theirs. Take the reindeer and polar bear to the torrid zone, and they would be out of their proper latitude, and would probably die. Remove the elephant, lion, or tiger, to Iceland or Greenland, and leave them to their own resources, and they would inevitably perish. We will notice for a moment the construction of their systems. Each one is possessed with muscular strength, or agility, according to its position, wants, or dangers, and there is a beauty, a symmetry, and a perfection about all God's works, which baffle and defy human intelligence to copy. An artist is considered talented if he can make, after years of toil, a striking likeness of any of those things, either on canvas, or in marble. But when he has done, it is only a dead outline; remove a little paint, or tear the canvas, and its beauty is destroyed; break the arm of a statue, and we see nothing but a mutilated stone. But take a man, for example, and remove the skin, there is still order and beauty; remove the flesh, there is still workmanship and skill, and the bones, the flesh, the muscles, the arteries and veins, and the nerves, and the lungs, not to forget the exquisite fineness of the sensitive organs, manifesting a skill, a forethought, a wisdom, and a power, as much above that of man as the heavens are above the earth. We see the power, wisdom, and government of God, displayed in the amazing strength of some of the largest of the brute creation; as also in the fineness and delicacy, of the arrangement of the smaller. And while we admire the stupendous power of the elephant, we are equally struck with the fineness, delicacy, and beauty of some of the smaller insects. The prescience, and intelligence of God, are as much manifested in arranging the bones, muscles, arteries, and digestive organs of the smallest animaculae, as in the construction of the horse, rhinoceros, elephant, or whale. I might touch upon the organization of plants, herbs, trees, and fruits; their various compositions, modes of nourishment, manner of propagating their kind, &c.; but enough has already been said upon this subject. It is one that no one will dispute upon; Jew and Gentile, black and white, Christian and Heathen, philosopher and fool, all have one faith on this subject. I have briefly touched upon it for the purpose of presenting in a clear light the imbecility and weakness of man; for wherever we turn our attention, we see power, wisdom, prescience, order, forethought, beauty, grandeur and magnificence. These are the works of God, and shew His skill, workmanship, glory, and intelligence. They reflect His divine power, and shew in unmistakeable characters the wisdom of his government, and the order that prevails in that part of creation over which He has the sole and unlimited control. We can perceive very clearly that what God has done, is rightly done. It is not governed by instability and disorder, but continues from eternity to eternity to bear the impress of Jehovah. Chapter II. ------------------ The Government of Man. We will now turn our attention a little to the government of man, and see how that will compare with the foregoing, for man stands at the head of this beautiful creation; he is endued with intelligence and capacity for improvement; he is placed as a moral agent, and has the materials put into his hands to work with, the works of his Father as a pattern, the conduct of many of the inferior creation as an example--and might make the earth a garden, a paradise, a place of uninterrupted happiness and felicity, a heaven below. And if God had not delegated this moral agency and power to man, and thus given him the privilege, in part, of being the arbiter of his own destiny, such it would have been to this day, like the Eden from which he was ejected because of his transgression. For he had everything placed within his power, and was made lord of the creation. The beasts, birds, fish, and fowl, were placed under his control; the earth yielded plenty for his wants, and abounded in fruits, grain, herbs, flowers and trees, both to satisfy his hunger, and to please the sight, taste, and smell. The fields waved with plenty, and produced a perennial harvest. The fruits teemed forth in all their luscious varieties to satisfy his most capacious desires. The flowers, in all their gaiety, beauty, and richness, delighted the eye; while their rich fragrance filled the air with odoriferous perfumes. The feathered tribes, with all their gorgeous plumage and variety of song, both pleased the eye, and enchanted and charmed the ear. The horse, the cow, and other animals, were there to promote his happiness, supply his wants, and make him comfortable and happy. All were under his control, to contribute to his happiness and comfort, supply his most extended desires, and to add to his enjoyment; but with all these privileges what is his situation? With celestial blessings within his reach, he has plunged down to the very verge of hell, and is found in a state of poverty, confusion, and distress. He found the earth an Eden--a paradise; he has filled it with misery and woe, and has made it comparatively a howling wilderness. And let us not blame Adam alone for this state of things; for after his ejection from Paradise, the earth was sufficiently fertile to satisfy all the desires of man with moderate industry, and is at the present day, if it were not for the confusion that exists, and if men were properly situated, and its resources developd. But more of this anon. At present we will examine some of these evils, and then point out their cause, and the remedy. We find the world split up and divided into different nations, having different interests, and different objects; with their religious and political views as dissimilar as light and darkness, all the time jealous of each other, and watching each other as so many thieves; and that man at the present day (and it has been the case for ages), is considered the greatest statesman, who, with legislation or diplomacy, can make the most advantageous arrangement with, or coerce by circumstances, other nations into measures that would be for the benefit of the nation with which he is associated. No matter how injurious it might be to the nation or nations concerned, the measure that would yield his nation an advantage, might plunge another in irremediable misery, while there is no one to act as father and parent of the whole, and God is lost sight of. What is it that the private ambition of man has not done to satisfy his craving desires for the acquisition of territory and wealth, and what is falsely called _honor_ and _fame_? Those private, jarring interests have kept the world in one continual ferment and commotion from the commencement until the present time; and the history of the world is a history of the rise and fall of nations--of wars, commotions, and bloodshed--of nations depopulated, and cities laid waste. Carnage, destruction, and death, have stalked through the earth, exhibiting their horrible forms in all their cadaverous shapes, as though they were the only rightful possessors. Deadly jealousy, fiendish hate, mortal combat, and dying groans, have filled the earth, and our bulwarks, our chronicles, our histories, all bear testimony to this; and even our most splendid paintings, engravings, and statuary, are living memorials of bloodshed, carnage, and destruction. Instead of men being honoured who have sought to promote the happiness, peace, and wellbeing of the human family, and greatness concentrating in that, those have been generally esteemed the most who produced the most misery and distress, and were wholesale robbers, ravagers, and murderers. And from whence come these things? Let the apostle James answer: "From whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members? Ye lust, and have not--ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts." James iv. 1-3. Here is evidently a lack of that consummate wisdom, that moral and physical control, that parental power which balances the universe, and directs the various planets. For let the same recklessness, selfishness, individuality, and nationality there be manifested, and we should see the wildest confusion. Man has come in contact with man, morally, physically, religiously, and nationally, from the foundation of the earth. If God's works had done so, what tumult and ruin there would have been in the immensity of space! Instead of the order that now prevails, man would have been sometimes frozen to death, and at other times burned up; one or two seasons of irregularity, even in climate, would depopulate the earth. But what if the planets, irrespective of the power by which they are controlled, were to rush wildly through space, and, with their mighty impetus dash against each other? "What fearful consequences would ensue." There would be "system on system wrecked, and world on world." What terrible destruction and ruin! We have read of earthquakes destroying countries, of wars depopulating nations--of volcanoes overwhelming cities, and of empires in ruin; but what would the yawning earthquake, the bellowing volcano, the clang of arms, or a nation's distress, be in comparison to a scene like this? System would be shattered with system; planet madly rush on planet; worlds, with their inhabitants, would be destroyed, and creations crumble into ruins. There would be truly a war of planets, "a wreck of matter and a crash of worlds." These, indeed, would be fearful results, and shew plainly the distinction between the beautiful order of God's work, and the confusion and disorder of man's. God's work is perfect--man's imperfect. The one is the government of God, and the other that of man. We notice the same mismanagement in the arrangement of cities and nations. We have large cities containing immense numbers of human beings, pent up, as it were in one great prison-house, inhaling a foetid, unwholesome atmosphere, impregnated with a thousand deadly poisons; millions of whom, in damp cellars, lonely garrets, and pent up corners, drag out a miserable existence, and their wan faces, haggard countenances, and looks tell but too plainly the tale of their misery and wretchedness. A degenerate, sickly, puny race tread in their steps, inheriting their fathers' misery and distress. If we notice the situation of the nations of Europe at the present time, we see the land burthened with an overplus population, and groaning beneath its inhabitants, while the greatest industry, perseverance, economy, and care, do not suffice to provide for the craving wants of nature. And so fearfully does this prevail in many parts, that parents are afraid to fulfil the first great law of God, "Be fruitful and multiply, and replenish the earth;" and by desperate circumstances are almost forced to the unnatural wish of not propagating their species; while, corrupted with a correspondent depravity with that which reigns among nations, they are found using suicidal measures to prevent an otherwise numerous progeny from increasing their father's misery, and inheriting his misfortunes. And yet, while this is the case, there are immense districts of rich soil, covering millions of square miles, inhabited only by a few untutored savages, or the wild beast of the forest; and such is the infatuation of man that in many districts of country, which were once the seats of the most powerful empires, and where flourished the mightiest nations, there is nothing but desolation and wildness. Such are Nineveh and Babylon, on the Asiatic Continent; and Otolum, and many others discovered by Stephens and Catherwood, in Central America; and recently discovered ruins--unequalled in the old world--a little above the head of the California Gulf. Not only their cities, but their lands are desolate, deserted, and forsaken, and the same evils that once existed there are transferred to another soil, all bespeaking plainly that we want a great, governing, ruling principle to regulate the affairs of the world, and assist poor, feeble, erring humanity. Again, if we examine some of the details of these evils, we shall see more clearly the importance and necessity of a change. Nearly one-third, speaking in general terms, of the inhabitants of the earth are engaged in a calling that would be entirely useless if the world were set right. If men and nations, instead of being governed by their unruly passions, covetous desires, and ambitious motives, were governed by the pure principles of philanthropy, virtue, purity, justice, and honor, and were under the guidance of a fatherly and intelligent head, directed by that wisdom which governs the universe, and regulates the motions of the planetary systems, there would be no need of so many armies, navies, and police regulations, which are now necessary for the protection of those several nations from the aggressions of each other, and internal factions. Let any one examine the position of Europe alone, and he will find this statement abundantly verified. Look at the armies and navies of France and England; and the confusion of Germany, also of Austria, Turkey, Russia and Spain, not to mention many of the smaller nations, and let their armies, their navies, and police be gathered together, and what an abundant host of persons there would be. They would be sufficient to make one of the largest nations in the world! And what are they doing? To use the mildest term, watching each other, as a person would watch a thief for fear of being imposed upon, and robbed, or killed; but generally strolling around as the world's banditti, robbing, plundering, and committing aggressions upon each other; and if they have peace, acquiring it by the sword; and if prevented from aggression and war, it is generally, not that they are governed by just, or virtuous principles, but because they are afraid that aggression might lead to combinations against them which would result in their overthrow and ruin. In the city of Paris alone, at the present time, and its immediate environs, there are one hundred thousand soldiers, besides police to a very great number, not to mention the vast number of custom-house officers and others. Suppose we add to these their families, where they have any, and where they have not, notice the vast amount of prostitution, misery, degradation, and infamy, that such an unnatural state of things produces. I give the above as an example of the whole, but here the navies are not included. I say again, What are these all doing? They do not raise corn to supply the wants of men, nor are they occupied in any useful avocation; but they _must_ live, and their wants must be supplied by the products of the labour of others. There has to be an immense amount of legislation for the accomplishment of this thing, and instead of having one government of righteousness and the world obeying, we have scores of governments, all having to be sustained in regal pomp, to be equal to their neighbouring nations; and all this magnificence and national pride having to be supported by the labour of the people. Again, all these legislatures have to provide immense hosts of men, in the shape of custom-house, excise, and police officers, to carry out their designs, all of whom, and their families, help to increase the burden, till it becomes insupportable. That, together with the unnatural state of society, before referred to, in regard to the situation of the inhabitants of cities and the nations, plunges millions of the human family into a state of hopeless destitution, misery, and ruin, for they are groaning under all these hopeless burdens without having sufficient land to till to meet their demands, and as natural means fail they are obliged to have recourse to those that are unnatural. Hence, in England a great majority of the inhabitants are made slaves of, virtually to supply the wants of the greatest part of the world, and are forced to be their labourers. Thousands of them are immured in immense factories, little less than prisons, groaning under a wearisome, sickening, unhealthy labour; deprived of free, wholesome air; weak and emaciated, not having a sufficiency of the necessaries of life. Thousands more from morning till night are immured in pits, shut out from the light of day, the carol of the birds, and the beauty of nature, sickly and weak, in many instances for want of food; and yet, in the midst of their wretchedness, gloom, and misery, you will sometimes hear them trying to sing in their dungeons and prison-houses, in broken, dying accents, "Britons never shall be slaves." I will here give, as one example, an iron works that I visited lately in Wales. One of the proprietors informed me that they employed fifteen thousand persons, and paid them L5,000 per week. Most of these people laboured under ground, in the pits, digging for iron ore and coal; the remainder were employed principally about the furnaces, in rolling the iron, &c., at heavy, laborious, fatiguing work. And who were they toiling for? Principally for the Americans and Russians, at that time, to furnish them with railroad iron. And what did they get for their labour? The riches of those countries? No. L5,000 a week among about fifteen thousand persons. I suppose, however, a number of these were boys and girls. The average wages of men was from ten to twelve shillings per week. And this is their pay for that labour; and yet the masters are not to be blamed, that I can learn, for they are forced by competition to this state of things, and by the unnatural, artificial state of society. If they did not do this their workmen must be out of employ, and ten times worse off, if that were possible, than they are now. In the State of Pennsylvania, in America, where the railroads run through coal and iron mines both, they leave them untouched, and come to England for iron to make the rails of, that they cannot afford to make at home, because of higher wages, and an _outlet_ to society, which prevents them from being coerced into bondage. If the world was right, the labour would be done there, and not here, and the labour of carriage saved. The situation of the peasantry and workmen in France, Germany, Prussia, Austria, and Russia, and in fact I may say of Europe generally, is worse even than that of the same class in England; and wherever we turn our attention, we see nothing but poverty, distress, misery, and confusion; for if men do not copy after the good and virtuous, they generally do after the evil. When nations and rulers set the pattern, they generally find plenty to follow their example; hence covetousness, fraud, rapine, bloodshed, and murder, prevail to an alarming extent. If a nation is covetous, an individual thinks he may be also; if a nation commits a fraud, it sanctions his acts in a small way; and if a nation engages in wholesale robbery, an individual does not see the impropriety of doing it in retail; if a strong nation oppresses a weak one, he does not see why he may not have the same privilege; corruption follows corruption, and fraud treads on the heels of fraud, and all those noble, honourable, virtuous, principles that ought to govern men are lost sight of, and chicanery and deception ride rampant through the world. The welfare, happiness, exaltation, and glory of man, are sacrificed at the shrine of ambition, pride, covetousness and lasciviousness. By these means nations are overthrown, kingdoms destroyed, communities broken up, families rendered miserable, and individuals ruined. I might enter into a detail of the crimes, abominations, lusts, and corruptions that exist in many of our large cities, but I shall leave this subject, and conclude with the remarks of the prophet Isaiah, who gazed in prophetic vision on this scene: "Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof... The earth also is defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinances, and broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate." Isaiah xxiv. 1, 5 and 6. Iniquity of every description goes hand in hand; vice, in all its sickening and disgusting forms, revels in the palace, in the city, in the cottage; depravity, corruption, debauchery, and abominations abound, and man, that once stood proudly erect in the image of his Maker, pure, virtuous, holy, and noble, is vitiated, weak, immoral, and degraded; and the earth, which was once a garden, not only brings forth briars and thorns, but is actually "defiled under the inhabitants thereof." Those great national evils of which I have spoken are things which at present seem to be out of the reach of human agency, legislation, or control. They are diseases that have been generating for centuries; that have entered into the vitals of all institutions, religious and political; that have prostrated the powers and energies of all bodies politic, and left the world to groan under them, for they are evils that exist in church and state, at home and abroad; among Jew and Gentile, Christian, Pagan, and Mahomedan; king, prince, courtier, and peasant; like the deadly simoon, they have paralyzed the energies, broken the spirits, damped the enterprize, corrupted the morals, and crushed the hopes of the world. Thousands of men would desire to do good, if they only knew how; but they see not the foundation and extent of the evil, and long-established opinions, customs and doctrines, blind their eyes, and damp their energies. And if a few should see the evil, and try a remedy, what are a few in opposition to the views, power, influence, and corruption of the world? No power on this side of heaven can correct the evil. It is a world that is degenerated, and it requires a God to put it right. Chapter III. ------------------ On the Incompetency of the Means Made Use of by Man to Regenerate the World. I purpose in this Chapter to shew the incompetency of the means made use of by man for the accomplishment of the purposes of God--the establishment of His Kingdom, or Millennial reign. Now, if it is the kingdom of God, that is to be established, it must be introduced by God. He must not only be the originator of it, but the controller also, and any means short of these must fail of the object designed. The great evils that now exist in the world are the consequences of man's departure from God. This has introduced this degeneracy and imbecility, and nothing but a retracing of his steps, and a return to God can bring about a restitution. God gave to man a moral agency, as head of the world, under himself. Man has usurped the sole authority, and taken upon himself to reign and rule without God. The natural consequence is, that we have inherited all the evils of which I have spoken, and nothing but the wisdom, goodness, power, and compassion of God, can deliver us therefrom, restore the earth to its pristine excellence, and put man again in possession of those blessings which he has forfeited by his transgression. Emperors, kings, princes, potentates, statesmen, philosophers, and churches, have tried for ages to bring this state of things about; but they have all signally failed, not having derived their wisdom from the proper source. And all human means made use of at the present time to ameliorate the condition of the world must fail, as all human means have always done. There are some who suppose that the influence of Christianity, as it is now preached and administered, will bring about a Millennial reign of peace. We will briefly examine the subject. First, we will take the Greek and Catholic Churches as they have existed for ages--without an examination of their doctrines, whether right or wrong--for they form two of the largest branches of the Christian Church. They have, more or less, governed a great portion of Europe at different times; and what is the situation of the people and nations where they have held sway? We have noticed the effects, and already briefly touched upon the evils that prevail in those countries; and if Greece and Russia, or any other country where the Greek Church has held sway, be a fair specimen of the influence of that church, we have very little prospect, if that religion were more widely diffused or extended, that the results would be more beneficial, for if it has failed in a few nations to ameliorate their condition, it would necessarily fail to benefit the earth if extended over it. Nor do we turn with any better prospect to the Catholic religion. Of what benefit has it been to nations where it has prevailed the most? Has there been less war, less animosity, less butchery, less evil of any kind under its empire? It cannot be said that it has been crippled in its progress or its operations. It has held full sway in Spain, Rome, and a great portion of Italy, in France and Mexico for generations, not to mention many smaller states. Has it augmented the happiness of those nations of the world? I need not here refer to the history of the Waldenses, and Albigenses, and Huguenots, to that of the Crusades, wherein so many Christian kings engaged; nor to the unhappy differences, the wars and commotions, the bloodshed and carnage, that have existed among these people, for their history is well known. And the present position of both the Greek and Roman churches, presents a spectacle that is anything but encouraging to lead us to hope, that if the world were under their influence, a Millennial reign of peace and righteousness would ensue. And let not any one say that these churches have not had a fair opportunity to develop themselves, for their religion prevailed and was cherished in those nations. They have held universal sway, at different times, for generations. The kings, councils and legislatures, have been Catholic or Greek. In Rome, the Pope has ruled supreme, and also for some time in Lombardy, Ravenna, and other States. In Greece, the Patriarch of Constantinople, and in Russia, the Emperor, is head of the church. But, methinks I hear the Protestants say, we fully accord with you thus far, but we have placed Christianity on another footing. Let us examine this subject for a moment. The question would naturally follow, What have the reformations of Calvin, Luther, and other reformers, done for the world? We may notice that Denmark, Sweden, Prussia, with a great part of Germany, Holland, and Switzerland, as also England and the United States, are Protestant. What can we say of them? That they are a part of the disorganized world, and have manifested the same unhappy dispositions as other portions. Reform has not altered their dispositions or circumstances. We see among them the same ambitious, grasping, reckless disposition manifested, and consequently the same wars, bloodshed, poverty, misery, and distress; and millions of human beings have been sacrificed to their pride, ambition, and avarice, and thirst for national fame and glory. The Reformation of the Church of England is anything but creditable to that church. I refer to Henry VIII., and the vacillating course taken by some of its early reformers; and its persecution of those who were opposed to it in religious faith. I might here refer to the religious intolerance of Calvin of Geneva, and Knox of Scotland, and other reformers; but, as these are mere individual affairs, I pass over them. If we look at Christian nations as a whole, we see a picture that is truly lamentable, a miserable portrait of poor, degenerated, fallen humanity. We see Christian nations arrayed against Christian nations in battle, with the Christian ministers of each Christian nation calling upon the Christian's God to give them each the victory over their enemies! Christians! and worshippers of the same God!! Hence, Christian England has been arrayed against Christian France; Christian Russia against Christian Prussia; Christian Spain against Christian Holland; Christian Austria against Christian Hungary; Christian England against Christian United States; and Christian United States against Christian Mexico. Not to mention the innumerable aggressions and conquests of some of the larger nations, not only upon their Christian brethren, but against other nations of the earth. Before those several nations have engaged in their wars, their ministers have presented their several prayers before the same God; and if He had been as infatuated as they, and listened to their prayers, they would long ago have been destroyed, and the Christian world depopulated. After their prayers they have met in deadly strife; foe has rushed against foe with mortal energy, and the clarion of war, the clang of arms, and the cannon's roar have been followed by dying groans, shattered limbs, carnage, blood, and death; and unutterable misery and distress, desolate hearths, lonely widows, and fatherless children. And yet these are all Christian nations, Christian brethren, worshippers of the same God. Christianity has prevailed more or less for eighteen hundred years. If it should still continue and overspread the world in its present form, what would it accomplish? The world's redemption and regeneration? No, verily. Its most staunch supporters, and most strenuous advocates would say, _No_. For like causes always produce like effects: and if it has failed to regenerate the nations where it has had full sway for generations, it must necessarily fail to regenerate the world. If it has failed in a small thing, how can it accomplish a large one? There are some of the Evangelical Churches, and modern reformers who will tell me that the above is not Christianity; only a form, not the spirit and life. But it is national Christianity; and it is the nations--the world and its redemption--that we are speaking of. But, lest they should think me unfair in making this application, I will briefly examine their position. Which of the sects or parties is it that is good, evangelical, and pure? The Church of England, Methodists, Presbyterians, Independents, Baptists, Universalists, or which of the hundreds of sects that flood Christendom? For they do not agree; there exists as much unhappy difference among them as there does among the nations. They have not power, of course, to act nationally; but, as individual sects, there is as much virulence, discord, division, and strife among them as among any other people. There is sect against sect; party against party; polemical essay against polemical essay; discussion after discussion; and hard words, bitter feelings, angry disputes, wrangling, hatred, and malice, prevail to an alarming extent: and it is enough, in many instances, for a member even of a family to be of a different religious persuasion, no matter how honest, to cause his expulsion from the family. In fact, if we look at Christianity, as exhibited among the evangelical societies of England, and the United States, where Protestantism bears rule unchecked, what do we see? Nothing but a game at hazard, where a thousand opinions distract the people, each clamoring for his own peculiar form of worship, and, like the Athenians, clinging with tenacity to their own favorite god, no matter how absurd or ridiculous his pretensions. I would remark, however, both to Catholic and Protestant, that there is much good associated with both their systems, in the teaching of morality, virtue, faith in God, and our Lord Jesus Christ; that there are thousands of sincere, honest, good, and virtuous people among them, as also among the nations; that these evils have been the growth of ages. "The fathers have eaten sour grapes, and the children's teeth have been set on edge." It is unnecessary here to say anything of missionary societies, tract societies, and evangelical societies; for if the fountain is impure, the stream must be impure; if the tree is bad, the fruit will be bad also. It is certainly a praiseworthy object to spread the Bible, and all useful information, and to do good as far as we can; but to talk of this evangelizing the world, is folly. We will now turn our attention for a short time to another society, which has been formed lately in Europe, called a "Peace Society," and which has lately held several congresses in London, Berlin, and elsewhere, with representatives from many of the European nations, and the United States. Their object is, to ameliorate the condition of the world, and bring about universal peace; but, with all deference to their feelings, and fervent desires that such a happy event might be consummated, I must beg leave to differ from them in their views. Peace is a desirable thing; it is the gift of God, and the greatest gift that God can bestow upon mortals. What is more desirable than peace? Peace in nations, peace in cities, peace in families. Like the soft murmuring zephyr, its soothing influence calms the brow of care, dries the eye of sorrow, and chases trouble from the bosom; and let it be universally experienced, and it would drive sorrow from the world, and make this earth a paradise. But peace is the gift of God. Jesus said to his disciples, "Peace I leave with you; my peace I give unto you, not as the world giveth give I unto you." John xiv. 27. Moral suasion is always good, and the most happy that man can employ; but without the interposition of God, it will be useless. The nations of the world have corrupted themselves before God, and we are not in a position to be governed by those principles without regeneration. If they were pure, and living in the fear of God, it would be another thing; but the world at the present time is not made of the proper materials to submit to a congressional interposition, of a kind similar to the one now established. The materials will not combine, and no power, short of the power of God, can accomplish it. We have got into the feet and toes of Daniel's national image; they are composed of iron and clay, which will not mix; there is no chemical affinity between the bodies. As it has been in generations past, the strong nations feel independent, and capable of taking care of their own affairs; and if the weak unite, it is to protect themselves against the strong. The principles of aggression and protection still rule as strong in the human bosom as ever they did. The world is as belligerent now as it ever was, and as full of commotion and uncertainty. The dispositions of the nations, of kings, rulers, and people, are the same. The late revolutions in Europe, and present uncertain state of political affairs, are an evident proof of this. The political atmosphere of the European nations is full of combustion, and only needs igniting to set the whole in one common blaze. Talk of peace! there is war in the councils and cabinets, uncertainty and distrust with emperors, kings, presidents, and princes; war in the churches, clubs, cabals, and parties that now distract the world. It is whispered in the midnight caucus, and proclaimed in open day. The same spirit enters into the social circle, and breaks up families: father is arrayed against son, and son against father; mother against daughter, and daughter against mother; and brother against brother: it presides triumphant at the assemblies of the "Peace Society," and spreads confusion, discord, and division there. A moral, deadly, evil has infused itself throughout the world, and it needs a more powerful restorative than the one proposed to ameliorate its condition. If the root of the evil be not eradicated, in vain we regulate the branches; if the fountain be impure, in vain we strive to purify the streams. The means used are not adequate to the end designed, and in spite of all those weak, puny efforts, the world will continue in its present sickly state, unless a more powerful antidote be applied. Another principle has many advocates on the Continent of Europe at the present time; a principle of Socialism. Like everything else, it is possessed of different phases, and has been advocated in its various branches by Fourier, Robert Owen, Cabet, Pierre Leroux, and Proudhon, in Europe, and Fanny Wright in America. The leading object of many of these people is to have a community of goods and property. Some of them discard Christianity altogether, and others leave every one to do as they please; others attach a little importance to it. I would briefly remark on the first of those, that if scepticism is to be the basis of the happiness of man, we shall be in a poor situation to improve the world. It is practical infidelity that has placed the world in its present position; how far the unblushing profession of it will lead to restoration and happiness, I must leave my readers to judge. It is our departure from God, that has brought upon us all our misery. It is not a very reasonable way to alleviate it by confirming mankind in scepticism. I am aware that there is much in the world to induce doubt, and uncertainty on religious affairs, and religious professors have much to answer for; but there is a very material difference between the religion of God, and our Lord Jesus Christ, and that of those who profess His name. As regards Communism, in the abstract, or on the voluntary principle, we will examine that briefly. Pick out a number of men in Paris, London, Berlin, or any other city, associated with all the evils and corruptions of those cities, and organize them into a community. Will the mere removal of them from one place to another make them better? Certainly not. If they were corrupt before, they will be after their removal; and if they were unhappy before, they will be after. This temporary change will not make a difference; for men in possession of different religious, and political, and moral views, never can be united in harmony. The difficulties that exist in the world on a large scale, would exist there in miniature; and though prudence, forbearance, and policy, in smaller circles, might operate for a time, the evils would still exist; and though they might smoulder and be pent up, like a volcano, they would only rage with greater fury when they did burst out. I have conversed with some who seem to think that all that is necessary to promote the happiness of man, is, that he have sufficient to eat and drink, and that through this means it would be obtained. I grant that the comforts and happiness of men are in a great measure augmented by these things; but to place them as the root and foundation, is wrong. In the present situation of Europe, where so much squalid poverty, wretchedness, and distress abound, it is not to be wondered at that such feelings should obtain. But, if we cast our eyes abroad in the world, we shall find that unhappiness is not always associated with the poor: it revels in the church and state; among kings, potentates, princes, and rulers: it follows the haunts of the libertine and profligate, and gnaws in many instances the conscience of the minister: it rides with lords and ladies in their carriages and chariots, and revels in splendid saloons and in banquet halls. Many a pleasant countenance covers an aching heart, and many a gorgeous costume hides the deadly worm; jealousy, disappointed ambition, blasted hopes, cold neglect, and conjugal infidelity, produce many a miserable heart; and rage, envy, malice, and murder, lurk in many instances under the cover of pomp, splendor, competency, or magnificence; not to mention the care, anxiety, and trouble of officers of state in these troublous times. If the poor knew the situation of many of those in different circumstances, they would not envy their situations. Again, if we notice the position of some of the southern and western States of America. They have abundance to eat and to drink, their lands bring forth bountifully. But does this make them happy? Verily, no. The same false state of society exists there; men are awfully under the influence of their depraved passions; men are frequently put to death by what is called "Lynch law," without judge or jury. The pistol, the bowie knife, the rifle, and the dirk, are in frequent requisition, and misery and unhappiness prevail. In Mexico, where they possess one of the richest countries in the world, a salubrious climate, a rich soil, abounding also with the most valuable mineral resources, yet the people are unhappy. Guerillas plunder the traveller, their streets are crowded with beggars; its men are without courage or energy, and the country is left a prey to any nation, who has covetousness or power to oppress it. The Scriptures say, that "Man shall not live by bread alone, but by every word that proceedeth from the mouth of God;" and as they do not exist in this way, another Scripture tells the story in plain terms, for it says, "Where there is no vision the people perish." Proverbs xxix. 18. There is also another political party, who desire, through the influence of legislation and coercion, to level the world. To say the least, it is a species of robbery; to some it may appear an honorable one, but, nevertheless, it is robbery. What right has any private man to take by force the property of another? The laws of all nations would punish such a man as a thief. Would thousands of men engaged in the same business make it more honorable? Certainly not. And if a nation were to do it, would a nation's act sanctify a wrong deed? No; the Algerine pirates, or Arabian hordes, were never considered honorable, on account of their numbers; and a nation, or nations, engaging in this would only augment the banditti, but could never sanctify the deed. I shall not, here, enter into the various manners of obtaining wealth; but would merely state, that any unjust acquisition of it ought to be punished by law. Wealth is generally the representation of labour, industry, and talent. If one man is industrious, enterprising, diligent, careful, and saves property, and his children follow in his steps, and accumulate wealth; and another man is careless, prodigal, and lazy, and his children inherit his poverty, I cannot conceive upon what principles of justice, the children of the idle and profligate have a right to put their hands into the pockets of those who are diligent and careful, and rob them of their purse. Let this principle exist, and all energy and enterprise would be crushed. Men would be afraid of again accumulating, lest they should again be robbed. Industry and talent would have no stimulant, and confusion and ruin would inevitably follow. Again, if you took men's property without their consent, the natural consequence would be that they would seek to retake it the first opportunity; and this state of things would only deluge the world in blood. So that let any of these measures be carried out, even according to the most sanguine hopes of the parties, they would not only bring distress upon others, but also upon themselves; certainly they would not bring about the peace of the world. One thing more upon this subject, and I have done. In Europe, there has been of late years a great mania for revolutions--a strong desire to establish republican governments; but let me remark here, that the form of government will not materially affect the position of the people, nor add to the resources of a country. If a country is rich and prosperous under a monarchy, it will be so under a republic, and _vice versa_. If poor under one, it will be under another. If nations think proper to change their form of government, they of course have a right to do so; but to think that this will ameliorate their condition, and produce happiness, is altogether a mistake. Happiness and peace are the gifts of God, and come from Him. Every kind of government has its good and evil properties. Rome was unhappy under a kingly government, and also under a republican form. Carthage as a republic was no more happy than many of its monarchial contemporaries; nor was Corinth, Holland, or Venice; and republican Genoa has not manifested anything very much in favor of these principles. France was unhappy under her emperor, she was unhappy under her kings, and is unhappy as a republic. America is perhaps some little exception to this; but the difference lies not so much in her government, as in the extent of her country, the richness of her soil, and abundance of her resources; for, as I have already mentioned, "Lynch law" prevails to an alarming extent in the south and west. In the state of New York, in the east, there are mobs painted as Indians resisting the officers of the law, and doing it with impunity; and it is a matter of doubt whether persons having paid for property, shall own it, or be dispossessed by their tenants, not in law, for the constitution and laws are good, but in practice defective, through popular clamor and violence. I refer to the estates of Van Ranseller and others; and, in the west, to Joseph and Hyrum Smith, who were murdered in Carthage jail, without any redress, although their murderers were known to the officers of state; and to the inhabitants of a city, ten thousand in number, together with twenty thousand others, principally farmers, labourers, and mechanics, occupying a country about ten miles wide, and thirty long, most of which was well cultivated and owned by the occupants,--who were all forced by continual harassing by lawless mobs, to leave a country in which they could not be protected, and seek an asylum in a far off desert home, there being no power in the government to give redress. It is altogether an infatuation to think that a change in government will mend the circumstances, or increase the resources, when the whole world is groaning under corruption. If there are twenty men who have twenty pounds of bread to divide amongst them, it matters but little whether it is divided by three, ten, or the whole, it will not increase the amount. I grant, however, that there are flagrant abuses, of which we have mentioned some, associated with all kinds of governments, and many things to be complained of justly; but they arise from the wickedness of man, and the corrupt and artificial state of society. Do away with one set of rulers, and you have only the same materials to make another of; and if ever so honestly disposed, they are surrounded with such a train of circumstances, over which they have no control, that they cannot mend them. There is frequently much excitement on this subject; and many people ignorant of these things, are led to suppose that their resources will be increased, and their circumstances bettered; but when they find, after much contention, struggling, and bloodshed, that it does not rain bread, cheese, and clothing; that it is only a change of men, papers, and parchment, chagrin and disappointment naturally follow. There is much that is good, and much that is bad in all governments; and I am not seeking here to portray a perfect government, but to show some of the evils associated with them, and the utter incompetency of all the plans of men to restore a perfect government; and as all their plans have failed, so they will fail, for it is the work of God, and not of man. The moral agency of man without God, has had its full development; his weakness, wickedness, and corruption, have placed the world where it is: he can see as in a glass his incompetency, and folly, and nothing but the power of God can restore it. It is not to be wondered at, that those various plans should exist, for the world is in a horrible situation. Jesus prophesied of it, and said, there should be upon the earth "distress of nations, perplexity, men's hearts failing them, for fear, and for looking after those things which are coming upon the earth," Luke xxi. 25, 26. Men see these things, and their hearts fear; confusion, disorder, misery, blood, and ruin, seem to stare them in the face; and in the absence of something great, noble, and magnificent, suited to the exigency of the case, they try the foregoing remedies, as a sailor, in the absence of a boat, would cling with tenacity to any floating piece of wreck, to save him from a watery grave. Neither can men be blamed for trying to do good; it is certainly a laudable object; and with all the selfishness, ambition, and pride, associated with the foregoing, it must be admitted that there is much uprightness, sincerity, and honest zeal. There are very many philanthropists who would gladly ameliorate the condition of men, and of the world, if they knew how. But the means employed are not commensurate with the end; every grade of society is vitiated and corrupt. "The whole head is sick, and the whole heart faint." Our systems, our policy, our legislation, our education, and philosophy, are all wrong, neither can we be particularly blamed, for these evils have been the growth of ages. Our fathers have left God, his guidance, control, and support, and we have been left to ourselves; and our present position is a manifest proof of our incompetency to govern; and our past failures make it evident, that any future effort, with the same means, would be as useless. The world is diseased, and it requires a world's remedy. Chapter IV. ------------------ What Is Man? What Is His Destiny and Relationship to God? Having shewn in the foregoing chapters, that the rule of God is perfect where he governs alone, that the rule of man is imperfect, and has introduced confusion and misery, and that the plans of men are not competent to restore the world to happiness, and the fulfilment of the object for which it was created; it now devolves upon us to investigate the way that this thing can, and will be accomplished; for there is a time spoken of in the Scriptures, when there will be a reign of righteousness. First, then, we will enquire who and what is man? and what is his destiny, and what his relationship to God? For before we can define government correctly, it will be necessary to find out the nature of the being that has to be governed. What, then, is man? Is he a being temporal and earthly alone, and when he dies, does he sink into forgetfulness? Is he annihilated? or has he a spirit as well as a body? If the first be the case, he alone has a right to regulate his own affairs, to frame his own government, and to pursue that course which to him seems good; if not, the case is different. I do not here wish to enter into a philosophical disquisition on the subject, but, as I am writing at present to believers in the Bible, I shall confine myself more to that. I will state, that man is an eternal being, composed of body and spirit: his spirit existed before he came here; his body exists with the spirit in time, and after death the spirit exists without the body. In the resurrection, both body and spirit will finally be reunited; and it requires both body and spirit to make a perfect man, whether in time, or eternity. I know there are those who suppose that the spirit of man comes into existence with his body, and that intelligence and spirit are organized with the body; but we read, that when God made man, he made him of the dust of the earth; he made him in his own likeness. Man was then a lifeless body; He afterwards "breathed into him the breath of life, and man became a living soul." Before that spirit was given, he was dead, lifeless; and when that spirit is taken away, he is again lifeless; and let not any one say that the body is perfect without the spirit; for the moment the spirit leaves the body, no matter how perfect its organization may be, the man is inanimate, and destitute of intelligence and feeling: "it is the spirit that gives life." Hence we find that when Jarius's daughter was dead, his servant came and told him, saying, "Thy daughter is dead, trouble not the master;" but when she was restored, it is said "her spirit _came again_, and she arose straightway." Luke viii. 55. When her spirit was absent, the body was dead; when it returned, the body lived. "Moses spake unto the Lord, and said, let the Lord, the God of _the spirits of all flesh_, set a man over the congregation." Num. xxvii. 16. Again, the Lord in speaking to Jeremiah, said, "Before I formed thee in the belly, I knew thee," i. 5. I would ask, What part of Jeremiah did he know? It could not be his body, for it was not in existence; but he knew his spirit, for "he was the father of his spirit." The Lord speaks to Job and says, "Where wast thou when I laid the foundations of the earth? declare if thou hast understanding, who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it. Whereupon are the foundations thereof fastened? or who laid the corner stone thereof? when the morning stars sung together, and all the sons of God shouted for joy?" xxxviii. 4, 6. Again, John says, "They that dwell on the earth, shall wonder, whose names were not written in the book of life from the foundation of the world." Rev. xvii. 8. This spirit proceeds forth from God, and is eternal; hence Solomon says, in speaking of death, "Then shall the dust return to the earth as it was, and the spirit unto God who gave it." Eccles. xii. 7. That the spirit is eternal, is very evident, from the Scriptures; Jesus prayed to his father, and said, "O Father, glorify thou me, with thine own self, with the glory which I had with thee _before the world was_." John xvii. 5. Here Jesus speaks of an existence before he came here, of a glory he had with his Father before the world was. Christ, then, existed before he came here and took a body. Again Jesus says, "I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me." John xvii. 6. Let us see what the Apostle Paul says on the subject: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings, in heavenly places, in Christ; according as he hath chosen us in him, before the foundation of the world." Ephes. i, 3, 4. Christ, then, existed with his Father before the world was, and the Saints existed in, or with him. What part? their bodies? no, their spirits. Again, man exists after he leaves here. It is unnecessary to say anything about the life of the spirit, after the death of the body, or of the resurrection, as the subjects are so generally known and believed. Paul says, "If in this life only, we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the first fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. ... The trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed; for this corruptible must put on incorruption, and this mortal must put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." 1 Cor. xv. 19-21, 52-54. If man, then, is an eternal being, came from God, exists here for a short time, and will return, it is necessary that he know something about God, and his government. For he has to do with him not only in time, but in eternity, and whatever man may be disposed to do, or however he may vaunt himself of his own abilities, there are some things he has no control over. He came into the world without his agency, he will have to leave it, whether he desires it or not; and he will also have to appear in another world. He is destined, if he improves his opportunities, to higher and greater blessings and glory than are associated with this earth in its present state: and hence the necessity of the guidance of a superior power, and intelligence, that he may not act the part of a fool here, and jeopardize his eternal interests; but that his intelligence may be commensurate with his position; that his actions here may have a bearing upon his future destiny; that he may not sink into the slough of iniquity and degradation, and contaminate himself with corruption; that he may stand pure, virtuous, intelligent, and honourable, as a son of God, and seek for, and be guided and governed by his Father's counsels. Having said so much on this subject, we will continue our investigation still further, and enquire next, What is our relationship to God? In answering this, I would briefly remark, that the position that we stand in to him, is that of a son. Adam is the father of our bodies, and God is the father of our spirits. I know that some are in the habit of looking upon God, as a monster only to be dreaded, known only in the earthquake, the tempest, the thunder, and the storm, and that there is something gloomy and dismal attached to his service. If there is, it is the appendage of man, and not of God. Is there anything gloomy in the works that God has made? Turn where we will, we see harmony, loveliness, cheerfulness, and beauty. The blessings of providence were made for man, and his enjoyment; he is placed as head of creation. For him the earth teems with the richest profusion; the golden grain, the luscious fruit, the choicest vines; for him, the herbs, and flowers, bedeck the earth, shed their odoriferous perfumes, and display their gorgeous beauty; for him, the proud horse yields his back, the cow gives her milk, and the bee its honey; for him, the sheep yields its fleece, the cotton-tree its down, and the worm its silk. For him, the shrub and vine bloom and blossom, and nature clothes herself in her richest attire; the rippling stream, the pure fountain, the crystal river flow for him, all nature spreads her richest charms, and invites him to partake of her joyousness, beauty, and innocence, and to worship her God. Talk about melancholy, in the fear of God, and in his service! It is the corruption of the world, that has made men unhappy; and the corruption of religion that has made it gloomy: these are the miseries entailed by men, not the blessings of God. Talk about gloom! is there gloom in the warbling of the birds, in the prancing of the horse, in the playfulness of the lamb, or kid; in the beauty of flowers, in any of Nature's gifts, or rich attire, or in God, that made them, or in his service? There are others, again, who would place the Lord at an immense distance, and render our approach to him almost impossible; but this is a superstitious idea, for our Father listens to the cries of his children, numbers the hairs of their heads; and the Scriptures say, "a sparrow cannot fall to the ground, without his notice." He speaks to his elect, and says, "He that toucheth you, toucheth the apple of his eye." Zech. ii. 8. He is our Father; and hence the Scriptures tell us to pray, "Our Father, who art in heaven." Paul says, "We have had fathers of our flesh, which corrected us, and we gave them reverence; shall we not much rather be in subjection unto the Father of spirits, and live?" Heb. xii. 9. We have, then, both a temporal and a spiritual Father; and hence his solicitude for our welfare, and his desire for our happiness. Says Jesus, "If a son ask bread, will he for bread give him a stone? or if he ask a fish, will he give him a serpent. If ye, then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven, give good things to them that ask him." What a delightful reflection for his servants, to draw nigh to their Father, as to an endearing parent, and ask for blessings, as a son would ask for bread, and be confident of receiving. Hence the faithful in the Apostles' days received a spirit, whereby they could say, "Abba, Father," or Father, Father. What an endearing relationship! and if the world could comprehend, how gladly would they throw themselves upon his guardianship, seek his wisdom and government, and claim a father's benediction; but Satan has blinded the eyes of the world, and they know not the things which make for their peace. Chapter V. ------------------ The Object of Man's Existence on the Earth; and His Relationship Thereto. We next enquire, What is the object and design of man's existence on the earth; and what is his relationship thereto? for all this magnificent world, with its creation, life, beauty, symmetry, order, and grandeur, could not be without design; and as God existed before man, there must have been some object in man's creation, and in his appearance on the earth. As I have before stated, man existed before he came here, in a spiritual substance, but had not a body; when I speak of a body, I mean an earthly one, for I consider the spirit is substance, but more elastic, subtle, and refined than the fleshy body; that in the union of the spirit and flesh, there is more perfection than in the spirit alone. The body is not perfect without the spirit, nor the spirit without the body; it takes the two to make a perfect man, for the spirit requires a tabernacle, to give it power to develop itself and to exalt it in the scale of intelligence, both in time and eternity. One of the greatest curses inflicted on Satan and his followers, when they were cast out of heaven, was, that they should have no body. Hence, when he appeared before the Lord, and was asked from whence he came, he answered, "From going to and fro in the earth, and from walking up and down in it." Job i. 7, and ii. 2. For this reason he is denominated "The Prince of the power of the air, the Spirit that now worketh in the children of disobedience." Ephes. ii. 2. Hence he exerts an invisible agency over the spirits of men, darkens their minds, and uses his infernal power to confound, corrupt, destroy and envelope the world in confusion, misery, and distress; and, although deprived personally of operating with a body, he uses his influence over the spirits of those who have bodies, to resist goodness, virtue, purity, intelligence, and the fear of God; and consequently, the happiness of man; and poor erring humanity is made the dupe of his wiles. The Apostle says, "The God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ who is the image of God, should shine unto them." 2 Cor. iv. 4. But not content with the ravages he has made, the spoliation, misery, and distress, not having a tabernacle of his own, he has frequently sought to occupy that of man, in order that he might yet possess greater power, and more fully accomplish the devastation. We read, that in our Saviour's days, there were persons possessed with devils, who were tormented by them; and Jesus and his disciples cast them out. Mary Magdalene was dispossessed of seven. A legion had entered one man, and when commanded to leave, rather than have no bodies, they desired permission to enter those of swine, which they did, and the swine were destroyed. Man's body to him, then, is of great importance, and if he only knew and appreciated his privileges, he might live above the temptation of Satan, the influence of corruption, subdue his lusts, overcome the world, and triumph, and enjoy the blessings of God, in time and in eternity. The object of man's taking a body is, that through the redemption of Jesus Christ, both soul and body may be exalted in the eternal world, when the earth shall be celestial, and to obtain a higher exaltation than he would be capable of doing without a body. For when man was first made, he was made "a little lower than the angels," Heb. ii. 7; but through the atonement and resurrection of Jesus Christ, he is placed in a position to obtain an exaltation higher than that of angels. Says the Apostle, "Know ye not that we shall judge angels?" 1 Cor. vi. 3. "Jesus descended below all things, that he might be raised above all things." He took upon him a body, that he might die as a man, and "that through death, he might destroy him that had the power of death, that is, the Devil." Heb. ii. 14. Having conquered Death, then, in his own dominions, burst the barriers of the tomb, and ascended with his body triumphant to the right hand of God, he has accomplished a purpose which God had decreed from before the foundation of the world, "and opened the kingdom of heaven to all believers." Hence man, through obedience to the Gospel, is placed in a position to be an adopted son of God, and have a legitimate right to his Father's blessings, and to possess the gift of the Holy Ghost. And the Apostle says, that "If the spirit of him that raised up Jesus from the dead, dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." Rom. viii. 11. Thus, as Jesus vanquished death, so may we; as he overcame, so may we; and, if faithful, sit with him upon his throne, as he has overcome, and sat down upon his Father's throne. Rev. iii. 21. Thus, man will not only be raised from degradation, but will also be exalted to a seat among the intelligences which surround the throne of God. This is one great object of our coming here and taking bodies. Another object that we came here for, and took bodies, was to propagate our species. For if it is for our benefit to come here, it is also for the benefit of others. Hence the first commandment given to man was, "Be fruitful and multiply, and replenish the earth, and subdue it." Gen. i. 28. And as man is an eternal being, and all his actions have a relevancy to eternity, it is necessary that he understand his position well, and thus fulfil the measure of his creation. For as he, and his offspring are destined to live eternally, he is not only responsible for his own acts, but in a great measure for those of his children, in framing their minds, regulating their morals, setting them a correct example, and teaching them correct principles; but more especially in preserving the _purity_ of his own body. And why? Because, if he abuses his body, and corrupts himself, he not only injures himself, but his partner and associates, and entails misery incalculable upon his posterity, who are doomed to inherit the father's misery; and this is not only associated with time, but with eternity. Hence the Lord has given laws regulating marriage and chastity of the strictest kind, and entailed the severest punishment upon those, who, in different ages have abused this sacred ordinance. For example, the curse of Sodom and Gomorrah: and the terrible judgements pronounced against those who should corrupt and defile their bodies, let any one read Deut. xxii. 13-30. And Paul says, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy." 1 Cor. iii. 16, 17. Whoremongers and adulterers shall not enter into the kingdom of heaven. 1 Cor. vi. 9, 10; and Heb. xiii. 4. And why? Because man being made a free agent over his own body, that he might exalt himself and posterity, both in time and in eternity, if he abuses that power, he not only affects himself, but unborn bodies and spirits, corrupting the world, and opening the flood gates of vice, immorality, and estrangement from God. Hence the children of Israel were told not to marry with the surrounding nations, lest their seed should be corrupted, and the people turned to idolatry, which would lead to the forgetfulness of God, to an ignorance of his purposes and designs, and cause them to lose sight of the object of their creation, and corrupt themselves; and to the introduction of every other evil, as a natural consequence. But where the order of God is carried out, it places things in a lovely position. What is more amiable and pleasant than those pure, innocent, endearing affections which God has placed in the hearts of the man and woman, who are united together in lawful matrimony? With a love and confidence pure as the love of God, because it springs from him, and is his gift; with bodies chaste, and virtuous; and an offspring, lovely, healthy, innocent, and uncontaminated; confiding in each other, they live together in the fear of God, enjoying nature's gifts uncorrupted and undefiled as the driven snow, or the crystal stream. But how would this enjoyment be enhanced, if they understood their destiny; could unravel the designs of God, and contemplate an eternal union, in another state of existence; a connexion with their offspring, commenced here to endure for ever, and all their ties, relationships, and affections strengthened! A mother feels great delight in beholding her child, and gazing on its lovely infant form. How would her bosom swell with ecstacy at the contemplation of that child being with her for ever! And if we only understood our position, this was the object for which we came into the world. And the object of the kingdom of God is, to re-establish all those holy principles. Chastity and purity are things of the greatest importance to the world. Hence the Prophet says, "Because the Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously; yet is she thy companion, and the wife of thy covenant. And did not he make one? Yet had he the residue of the Spirit. And wherefore one? that he might _seek a godly seed_. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth." Mal. ii. 14, 15. Here, then, the object of purity is pointed out clearly; and what is it? that God might preserve a godly seed. St. Paul says, "What? know ye not that he who is joined to an harlot is one body? for two, saith he, shall be one flesh.... Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication, sinneth against his own body. What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own." 1 Cor. vi. 16-20. And in the next chapter he speaks of the same things which Malachi does concerning a pure seed. "For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, else were your children unclean; _but now are they holy_." The legislators of all civilized nations have seen the necessity of sustaining these things, and consequently have passed, generally, very rigid laws for the protection of female virtue, and the support of the marriage contract. Hence Acts have been passed and enforced, disinheriting those who were not born in wedlock. This, in some instances, has produced a salutary effect. Ministers of the various churches have also used their influence, in a great measure, in support of virtuous principles. These have had their effect in assisting to stem the torrent of iniquity. But as the nations themselves have forsaken God, how can they expect to stop this crying evil; for the very legislators who pass these laws are in many instances guilty themselves; and when kings, princes, and rulers, corrupt themselves, how can they expect the people to be pure? for no matter how rigid law may be, corrupt persons will always find means to evade it. And, indeed, so far have these abominations gone, that it seems to be an admitted fact, that these things cannot be controlled; and, although there are laws relative to matrimonial alliances, yet there are some nations, called Christian, who actually give licence for prostitution, and all the degradation and misery associated with it. Nor are these things connected with the lower ranks of life only; wantonness and voluptuousness go hand in hand, and revel unchecked in courts, among the nobles and kings of the earth. The statesman, the politician, and the merchant, the mechanic and the labourer, have all corrupted themselves. The world is full of adultery, intrigues, fornication, and abominations. Let any one go to the masked balls in the principal theatres in Paris, and he will see thousands of people of both sexes, impudently, shamelessly, and unblushingly, manifesting their lewd dispositions. Indeed, debauch and wantonness bear full sway, not to speak of the dens of abomination that exist elsewhere. London abounds with unfortunate beings, led on by example, seduction, and misery, to their fallen, degraded condition. The same thing exists throughout England, France, the United States, and all nations. Hence millions of youth corrupt themselves, engender the most loathsome diseases, and curse their posterity with their sin, who, in their turn, rise up and tread in the corrupt steps of their fathers. Not to say anything of the thousands of lovely beings whom God designed for companions of man in time and in eternity, and for raising up a pure offspring, who are corrupted, degraded, polluted, fallen, poor, miserable wretches; outcasts of society, insulted, oppressed, despised, and abused; dragging out a miserable existence; led on from one degree of degradation to another, till death, as a friend, closes their wretched career, and yet without hope. Thus, man that was made pure, in the image of his Maker, that could stand proudly erect as the representative of God, pure, and uncontaminated, is debased, fallen, corrupt, diseased, and sunk below the brute creation; a creature of lust and passion, and a slave to his unbridled appetites. I write plainly on this subject; and I do it because it is a curse to the world, and God will have a reckoning with the nations for these things. In vain, then, men legislate on these matters: the nations have corrupted themselves, and these things are beyond their control. Men must be governed by higher, and purer motives than merely human enactments. If the world understood its true position, and the eternal consequences to them and their seed, they would feel different. They would feel that they were eternal beings; that they were responsible to God, both for their bodies and spirits. Nothing but a knowledge of man's fall and true position, and the development of the kingdom of God, can restore him to his proper state, restore the order and economy of God, and place man again in his natural position on the earth. Having spoken of man as an eternal being, we will now examine what relation he has to this earth; for it is the government of God that we wish to keep our minds upon. This earth is man's eternal inheritance, where he will exist after the resurrection, for it is destined to be purified and become celestial. I know that this position is considered strange by many, because it is generally supposed that we are going to heaven; that heaven is the final destination of the righteous; and that when we leave this world, we never return. Hence Wesley says-- "Beyond the bounds of time and space, Look forward to that heavenly place, The Saints' secure abode;" and this is an opinion generally believed by the Christian world. We shall therefore commence by enquiring, Where is heaven? Can any one point out its location? I would remark, that it is a word of almost unlimited signification; nevertheless we will investigate the matter a little. We read, that in the beginning "God created the heavens and the earth;" and furthermore, that he called the "firmament heaven." From the above we learn, that the heavens were created by the Lord, and that the heavens were created at, or about the same time as the earth, and that the firmament is called heaven. We are further told concerning the firmament, that "God separated the waters that were below the firmament, from those that were above the firmament." Hence, when God destroyed the world with a flood, "He opened the windows of heaven;" when the rain ceased, he "shut the windows of heaven." Now, a word on this firmament; Where is it? "And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven." We find out, then, from the foregoing, that the firmament is called heaven, viz., the heaven associated with this earth; and that the firmament is the place where the birds fly, and the rain falls from heaven; and the scriptures say, that Jesus will come in the clouds of heaven. Matt. xxiv. 30. Mark xiii. 26. But there are other heavens: for God created this heaven, and this earth; and his throne existed before this world rolled into existence, or the morning stars sang together for joy; for "Heaven is God's throne, and the earth is his footstool." Solomon says, "The heaven of heavens cannot contain thee." This heaven is veiled from mortal vision; spirits abound, but we cannot see them; and angels hover there, but to us are invisible, and can only be known or seen by the revelation of God. Hence Paul says, he "was caught up into the _third_ heaven." Stephen "saw the heavens opened, and Jesus sitting on the right hand of God." Where this revelation exists, there exists without the removal of the body a perfect knowledge of things as they are known to God, so far as they are revealed. Thus, when John was on the Isle of Patmos, he says, "I was in the spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last, and What thou seest write in a book." Rev. i. 10, 11. Then commenced the revelation. It was the same also with Stephen. From this we gather, that there is a veil that obscures the heavens from our sight; but when that veil is removed, and our vision is enlightened by the spirit of God, then we can gaze upon the glories of the eternal world, and heaven is opened for our view. When persons are taken from the earth, and hid from our view, it is said they are gone to heaven. Hence it is said, that Elijah went by a whirlwind into heaven, 2 Kings ii. 11. And it is also said of Jesus that "while he blessed them he was parted from them, and carried up into heaven." Luke xxiv. 51. But it is the destination of the Saints that we have to do with; and on this I would remark, that there are many glories, and man will be judged according to his deeds. "There is one glory of the sun, and another glory of the moon, and another glory of the stars; for as one star differeth from another star in glory, so also is the resurrection." 2 Cor. xv. 41, 42. It would not comport with my object at the present time to enter into the whole of the details of this subject. I would briefly remark, however, inasmuch as I am now talking of man's body, that there is a place called "Paradise," to which the spirits of the dead go, awaiting the resurrection, and their reunion with the body. This was an old doctrine of the Jews. Paul, too, "was caught up into paradise and heard unspeakable words." 2 Cor. xii. 4. John says, "to him that overcometh will I grant to eat of the tree of life, which is in the midst of the paradise of God." Rev. ii. 7. This Paradise, however, is not the place for resurrected bodies, but for departed spirits: for Jesus said to the thief on the cross, "To day shalt thou be with me in Paradise." Luke xxiii. 43. Two days after this, and after the resurrection of his body, Mary was looking for the Lord, and he appeared to her: he said to her "Touch me not, for I am not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father and your Father; and to my God, and your God." John xx. 17. We learn here, then, that Jesus went to Paradise, with the thief on the cross, in spirit; but that he had not been with his body to his Father. We will now speak of heaven, as a place of reward for the righteous. Daniel, in speaking of the resurrection, says, "Many of them that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt." Dan. xii. 2. Jesus says, those who have forsaken all and followed him, "shall inherit everlasting life" Matt. xix. 29. There is also a Book of Life spoken of. Paul speaks of some whose names were written therein. Phil. iv. 3. John also refers to the same things: he says "He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the Book of Life." Rev. iii. 5. Again, John, in speaking of the New Jerusalem, says, There shall not enter into it anything that worketh abomination, or maketh a lie; but they which are written in the Lamb's Book of Life. Rev. xxi. 27. From this it would appear, that those who obey all the commandments of God, and have their names written in the Lamb's Book of Life, shall finally enter into the New Jerusalem. Jesus again says, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am sat down with my Father in his throne." Rev. iii. 21. This, then, is the heaven, as far as I can conceive, that people expect to go to. We will now try to find out its location. Above we have noticed that the saints are to have everlasting life, that they are to be with Jesus, and also in the New Jerusalem. We have now to enquire, Where Jesus's kingdom will be, and Where will be the place of the New Jerusalem. Daniel says, "I saw in the night visions, and behold one like the son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." Dan. vii. 13, 14. Here, then, we find Jesus coming to establish a kingdom. Where is that kingdom? The Scriptures say, that all nations, languages, and tongues shall serve and obey him. Where do those nations, languages, and tongues exist? The answer is, on the earth. We will next enquire, Where the saints will be. Daniel says, in the 27th verse, "And the kingdom, and dominion, and the greatness of the kingdom under the _whole heaven_ shall be given to the people of the saints of the Most High." Here, then, we find Jesus reigning under the whole heaven with his saints, and all nations, dominions, and powers, serving him. I noticed above, that those who overcame would be with Jesus, and with him have everlasting life. Zechariah speaks of a time when there will be a great assemblage of people against Jerusalem; after God's ancient people, the Jews, shall have been gathered there, and the Lord himself shall come forth to their defence. He says, "Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east; and the Mount of Olives shall cleave in the midst thereof, toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal; yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah, king of Judah: and the Lord my God shall come and all the saints with thee. And the Lord shall be king _over all the earth_: in that day there shall be one Lord, and his name one." xiv. 3, 4, 5, 9. Here we find that Jesus is to come, and _all his saints_ are to come with him. And that the Lord is to be King over _all the earth_. The question again arises, Where will Jesus reign with his saints? the answer is, _upon the earth_. Again, we will refer to the revelations of John. He says, "I saw the souls of them that were beheaded for the witness of Jesus and for the word of God .... and they lived and reigned with Christ a thousand years," Rev. xx. 4. And if we wish to know Where they will reign, we will again let John speak: "For thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. And hast made us unto our God kings and priests, and we shall reign _on the earth_." Rev. v. 9, 10. It is not necessary to quote more on this subject; it is so plain that he that runs may read. I know that there are those who will tell us that this is not the final destination of the saints. I would here remark, that a great many events will take place in regard to the renovation of the earth, which it would be foreign to my subject at the present time to detail. I would state, however, that when the earth shall have become pure, if people suppose that they will then inhabit a heaven, not on the earth, they are mistaken; for if we have the good fortune to have our names written in the Lamb's Book of Life, and to enter into the New Jerusalem, we shall in that very New Jerusalem have to descend to the earth. Methinks I hear persons saying, What! shall we not, then, stay in heaven? Yes--in heaven; but that heaven will be on the earth; for John says, "And I saw a new heaven and a new earth; for the first heaven and the first earth were past away (purified by fire and become celestial), and there was no more sea. And I John saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven, saying, Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." Rev. xxi. 1-4. Here, then, we find man's final dwelling place is the earth; and for this purpose it was first created, and it never will fulfil the measure of its creation until this shall take place. Nor will man ever attain to the end for which he was created, till his spirit and his body are purified, and he takes his proper position on the earth. The prophets of God, in every age, have looked forward to this time; and while many considered them to be fools, they were laying for themselves an eternal foundation: they looked with scorn upon the gaudy baubles that fascinated foolish and corrupt man: they could not yield to his chicanery and deception; but with the fear of God before their eyes, and a knowledge of the future, they stood proudly erect, in a consciousness of their innocence and integrity; despised alike the praise and powers of men, endured afflictions, privations, and death; wandered in sheep skins and goat skins, destitute, tormented, and afflicted, for "they looked for a city which hath foundations, whose builder and maker is God." Heb. xi. 10. Hence Job says, "I know that my Redeemer liveth, and that he shall stand at the latter day _upon the earth_; and though after my skin worms destroy this body, yet in my flesh shall I see God." xix, 25, 26. Man naturally clings to this earth; there seems to be something inherent in his nature that draws and binds his affections to the earth; hence he strives all that lays in his power to possess as much land as he can reasonably obtain; and not always honestly, but wars have been waged for the acquisition of territory, and the possessions of the earth. But what avails it all without God! So far from benefiting man, it is an injury, if obtained by fraud; for he has got to pass that test which none can avoid. And if circumstances here give him the power over his brother, when he leaves this world and appears before God, he goes to be judged for that very act of oppression; and the thing that he so anxiously desired to obtain in this world is his curse in the next. An honourable desire for property is not wrong; but no man can have a lasting claim unless it is given him of God. Lands, properties, possessions, and the blessings of this life, are of use only as they are sanctified, and have a bearing on the world to come. There have been hereditary laws established in England, and I believe in other countries, securing landed possessions to the eldest son, or heir. This has originated from the above feeling; and partly from the customs of the ancient Israelites, as recorded in the Scriptures; and families through this means seek to perpetuate their names. They may do this for a season; but if man rightly understood his true position, he would have a brighter object in view. The Scriptures tell us, "that every good and perfect gift comes from God;" that a man can receive nothing but what is given him from above. Men have conquered, and taken, bought and sold, the earth without God. But their possessions will perish with them; they may perpetuate them by law for a season to their descendants, but the Saints of God will finally inherit the earth for ever, in time, and in eternity. Abraham held his possessions on a very different footing from the above. The Lord appeared unto him, and made a covenant with him, and said, "And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger. All the land of Canaan for an _everlasting possession_." Gen. xvii. 8. This covenant was an eternal one; yet Abraham did not possess the land, for Stephen says, "he gave him none inheritance in it, no, not so much as to set his foot on." Acts vii. 5. And Paul says, "By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise; for he looked for a city which hath foundations, whose builder and maker is God." Heb. xi. 8-10. Here, then, we find land given to Abraham by promise, a land that he did not possess; but he will do so, "for he looked for a city which hath foundations, whose builder and maker is God." He looked forward to the redemption of his seed, the establishment of the kingdom of God, and the inheritance of those blessings eternally. If any one doubts this, let them read the xxxi. chapter of Jeremiah, and the xxxvi. to xxxix. chapters of Ezekiel; wherein it is stated that Israel is to be gathered to their own land, that it is to become as the Garden of Eden, and to be no more desolate. Ezekiel speaks of the resurrection of the dead, and the coming together of the bones, flesh, sinews, and skin, of a living army; of the uniting of the nations of Judah, and Israel, in one; and in consequence of the great development of the powers of God, the heathen would be filled with astonishment; and finally, that God's tabernacle should be planted in their midst for evermore. Then let them read from the xlvii. to the last chapter of Ezekiel; and they will find an account, not only of the restoration of the Jews, and ten tribes, but that the land is actually divided to them by inheritance, in their different tribes, according to the promise made thousands of years before to Abraham. In the 13th and 14th verses of the xlvii. chapter, he refers to this, and says, "Thus saith the Lord God, This shall be the border whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph shall have two portions. And ye shall inherit it, one as well as another; concerning the which _I lifted up mine hand to give it unto your fathers_; and this land shall fall unto you for an inheritance." Thus we find that the promise unto Abraham concerning territory will be literally fulfilled. Again, I would refer my readers to the fourteenth chapter of Zechariah. I would then turn their attention to the sealing of the twelve tribes mentioned in the seventh chapter of Revelations, where there are twelve thousand out of every tribe sealed; and then ask, Where are these to reign? The answer is, _on the earth_; together with those who have "washed their robes, and made them white in the blood of the Lamb, out of every nation, and kindred, and people, and tongue." Jesus says, "Abraham saw my day and was glad." What! was he glad to see his people scattered, dispersed, and peeled; Jerusalem trodden under foot, the Jewish nation, temple, and polity destroyed, and his seed cursed upon the face of the earth; or was it the second coming of Jesus, when they would be restored, Satan bound, the promises made to him, and to his seed fulfilled, and misery and sorrow done away; for according to the testimony of Paul, "all Israel shall be saved." Abraham's views concerning land and possessions were not the same as those entertained by men in our day; they were not only temporal, but eternal; and if the world was under the guidance of the same God as Abraham, they would be governed by the same principle; and anything short of this is transient, temporary, short lived, and does not accomplish the purpose of man's creation. I cannot conclude this subject better than by giving a quotation from P. P. Pratt's "Voice of Warning." "By this time we begin to understand the words of the Saviour, 'Blessed are the meek, for they shall inherit the earth.' And also the song which John heard in heaven, which ended thus: 'We shall reign on the Earth.' Reader, do not be startled: suppose you were to be caught up into heaven, there to stand with the redeemed of every nation, kindred, tongue, and people, and join them in singing, and to your astonishment, all heaven is filled with joy, while they tune the immortal lyre, in joyful anticipation of one day reigning on the earth; a planet now under the dominion of Satan, the abode of wretchedness and misery, from which your glad spirit had taken its flight, and as you supposed, an everlasting farewell. You might perhaps be startled for a moment, and enquire within yourself, Why have I never heard this theme sung among the churches on earth? Well, my friend, the answer would be, because you lived in a day when people did not understand the Scriptures. Abraham would tell you--you should have read the promise of God to him, Gen. xvii. 8, where God not only promised the land of Canaan to his seed for an everlasting possession, but also to him. Then you should have read the testimony of Stephen, Acts vii. 5, by which you would have ascertained that Abraham never had inherited the things promised, but was still expecting to rise from the dead, and be brought into the land of Canaan to inherit them. Yes, says Ezekiel, if you had read the xxxvii. chapter of my Prophecies, you would have found a positive promise that God would open the graves of the whole house of Israel, who were dead, and gather up their dry bones, and put them together, each to its own proper place, and even clothe them again with flesh, sinews, and skin, and put his spirit in them, and they should live; and then, instead of being caught up to heaven, they should be brought into the land of Canaan, which the Lord gave them, and they should inherit it. But, still astonished, you might turn to Job; and he, surprised to find one unacquainted with so plain a subject, would exclaim, did you never read my xix. chapter, from the 23rd to the 27th verses, where I declare, I wish my words were printed in a book, saying, that my Redeemer would stand on the earth in the latter day, and that I should see him in the flesh, for myself, and not another; though worms should destroy this body! Even David, the sweet singer of Israel, would call to your mind his xxxvii. Psalm, where he repeatedly declares that the meek shall inherit the earth for ever, after the wicked are cut off from the face thereof. And last of all, to set the matter for ever at rest, the voice of the Saviour would mildly fall upon your ear in his Sermon on the Mount, declaring emphatically, 'Blessed are the meek, for they shall inherit the earth.' To these things you would answer, I have read these passages, to be sure; but was always taught to believe that they did not mean so, therefore I never understood them until now. Let me go and tell the people what wonders have opened to my view, since my arrival in heaven, merely from having heard one short song. It is true, I have heard much of the glories of heaven described, while on earth, but never once thought of their rejoicing in anticipation of returning to the earth. Says the Saviour, 'They have Moses and the Prophets; if they will not believe them, neither would they believe, although one should rise from the dead.'"[A] [Footnote A: Pp. 48-50. Seventh Edition; Liverpool: F. D. Richards. This is an excellent work, and well worthy of any one's perusal.--J. T.] Chapter VI. ------------------ Man's Accountability to God. This is a subject which it may be necessary for us to inquire into, in order that we may find out how far man is responsible. For if man be not a moral agent, he cannot be responsible for the present position of the world; and it would be unjust in God to punish him for acts that were not his, and for circumstances over which he had no control. By a careful examination of the Scriptures, we shall find that man has had certain powers vested in his hands, which he holds subject to the control and guidance of the Lord; and that if he has acted without the counsel, guidance, or instruction of God, he has gone beyond the limits assigned him by the Lord, and is as much culpable as a minister plenipotentiary of any nation would be who should exceed the limits of his instructions; or a man holding a farm, or vineyard, by a certain lease, if he should disregard the conditions of that lease, and destroy the farm, or vineyard; for the earth is the Lord's, and man was put on it by the Lord. It is not man's possession, only as he holds it from God. Man's body was given him by God, and also his spirit, for the purpose heretofore mentioned. God had his object in view in the creation of the world and of man (which it is not necessary here to investigate); and if man is placed as an agent to act for the Lord, and also for himself, and then should neglect the Lord, he would certainly be held responsible to his Creator. That God had an object in view in regard to the creation of the world, is evident. Or, why was there a consultation in heaven about it? Why the beautiful regulation of sun, moon, and stars? Why the provision made for the redemption of man before he came here? For Christ was "the Lamb slain from before the foundation of the world." Why the arrangement of the resurrection? the New Jerusalem, and the reign of Jesus on the earth? Will any one say that all these things were done, and all nature organized in its present beauty, and order, without a design? It would be preposterous. If God has a design in those things, and man by his wilfulness, wickedness, corruption, and rebellion, should thwart the design of God, and yield himself to another influence, even that of Satan, will he not be held responsible? And whether God has a particular design or not, does not affect the question particularly; for the earth is the Lord's, and man also, and God has a perfect right to dictate what laws he pleases. That the Lord looks upon the world in this manner is evident from the words of our Saviour. "There was a certain householder which planted a vineyard, and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to husbandmen, and went into a far country. And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first; and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the Lord, therefore, of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder." Matt. xxi. 33-44. Here, then, the thing is clearly developd: man's agency; the abuse of that agency; the punishment inflicted for that abuse, together with the awful consequences of resistance to the proper authority. "On whomsoever it shall fall, it shall grind him to powder." God never gave man unlimited control of the affairs of this world; but always speaks of man as being under his guidance, inhabiting his territory, and responsible to him for his acts. The world is His vineyard, and man is the agent. Hence, when God made man, "God blessed him, and God said unto him, Be fruitful and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and every living thing that moveth upon the earth." This, then, was man's dominion, _given him by the Lord_. And the word continues: "_And God gave them_ every herb bearing seed, and every tree in which is the fruit of a tree." These things were given by God; but to show his power, and his right to be obeyed, and in order to test man, he forbid his eating of a certain tree; and when he did eat of it, and thus broke the commandment of God, he thrust him out of the garden, and decreed that he "should eat his bread by the sweat of his brow." Again, God demanded worship and sacrifices, and when Cain and Abel offered them, he received one and rejected the other; and further, when Cain was wroth on account of his sacrifice not being accepted, the Lord said to him, "Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door." Gen. iv. 5-7. After the destruction of the world, which was in consequence of the people sinning against God, he blessed Noah, and spake to him, and gave him the same dominion which had been given before to Adam; and Noah offered sacrifices to him. The same recognition of the Almighty's power and authority was manifested by Abraham, Moses, the Children of Israel, and the Prophets; by Jesus also, and the primitive Christians. Man was left as a free agent with power to act, and vested with certain powers by his Father, and responsible to him for his acts, as a son, servant, or agent would be to his father, master, or employer. Perhaps it would be more correctly conveyed thus:--a man lets or rents a vineyard or farm, the man occupying it has a certain agency and discretionary power vested in his hands, but always subject to certain conditions imposed by the owner of the property. Hence God made a covenant with Noah, Abraham, the Children of Israel, and the primitive saints. The making of a covenant naturally implies two parties: in such cases, God is one, the people the other. If the people fulfil their covenant, the Lord is bound to fulfil his; but if man transgresses then the Lord is not bound to fulfil his engagement. For instance, in speaking to ancient Israel, he said, "And it shall come to pass if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all the commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth." Deut. xxviii. 1. He then describes what those blessings are; and further states, that if they do not observe his statutes they shall be cursed. The Lord set before them blessings and cursings; blessings if they obeyed, but cursings if they disobeyed. Man, then, acts as a moral agent, to improve upon the blessings which God puts within his power, or not, as he pleases; and it is the abuse of this moral agency, which has filled the world with misery and distress.[A] [Footnote A: This part of the subject is fully explained in the remarks on the Government of Man, chap. ii.] Man has lost sight of the object of his creation, and his future destiny; and losing sight of his origin, his relationship to God, and his future destiny, he has fallen into the mazes of ignorance, superstition, and iniquity, and is groping in the dark, and knows not how to conduct himself in this world, or how to prepare for the world to come. For, instead of being governed by the Spirit, Wisdom, and Revelations of God, he is governed by the spirit of the Evil One, "the god of this world, who rules in the hearts of the children of disobedience." They have left God, and submitted themselves to his evil sway, and used that agency which God has given to them, not only in rejecting God, but in obeying Satan; and furthering his designs, which are in opposition to those of God, the happiness of mankind, and the salvation of the world. I know there are many who will ridicule this idea but it is a thing which is plain in the Scriptures. The Apostle Paul says, "The god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them." 2 Cor. iv. 4. And if any man thinks he is wise, he has his moral agency and the world before him; and if he can improve the situation of the world without God, he has ample opportunity to display his intelligence. I would remark, further, that so far from Satan not exercising this power over man, he exercises it to such an extent, and he possesses such an unbounded influence over the human family, that God's purposes relative to man, and the earth, never can be carried out until Satan is bound, and cast into the bottomless pit. John says, "And I saw an angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he laid hold on the Dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled." Rev. xx. 1-3. Here, then, he is described as _deceiving the nations_, and his power is curtailed for a season, that he shall not possess it. It is a difficult thing to persuade men that they are deceived; because that very power that deceives them, inflates the mind with self-sufficiency and assurance: but who, that looks abroad in the world, and sees the confusion, distress, and misery that abound, will say that man has acted wisely? Man, then, is a moral agent, possessing the power to do good or to do evil; if he does well, he fulfils the measure of his creation, and secures his happiness in time and in eternity. If he does not well, and is involved in difficulties and misery, it is his own fault, and he may blame himself. There are many circumstances over which man individually has no control; but I am speaking more particularly of nations and the world, and man's moral agency associated with them: concerning individuals, the Lord will make his own arrangements. The Jews are cursed nationally, on account of their fathers' transgression, and cannot remove that curse, as a nation, until the time come. As individuals they can receive the Gospel as well as others. Their fathers committed grievous national offences against God for some length of time, and finally filled up the measure of their iniquity, in rejecting, and crucifying the Son of God. If they killed the prophets, and stoned those whom God sent, how could he treat with them? He could act no other way consistently than to "destroy those husbandmen, and give the vineyard to others." For if God be the proprietor of the vineyard, and has a right to confer national blessings for obedience, he has also a right to visit them with national curses for disobedience. A nation rejecting God and his ordinances, and killing his prophets, and still professing to be his people, act hypocritically, and impose a great curse upon posterity. And if men will not acknowledge God, how can they expect him to acknowledge and bless them? Again. There are heathen nations enveloped in idolatry; and if millions of people came into the world in those places surrounded with idolatry and superstition, it would be unjust for them to be punished for what they did not know. Hence, if they have no law, they will be judged without law; and God in his own wisdom will regulate their affairs, for it is their misfortune, not their individual offence, that has placed them in their present position. If, however, we could trace their history, we should find, as with the Israelites, so with them. Their present darkness and misery originated in a departure from God; and as their fathers did not desire to retain God in their knowledge, he gave them up to their present darkness, confusion, and wretchedness. See Paul's remarks on this subject, Rom. i. 21-25, 28. For nationally, the conduct of fathers has a great influence over their children, as well as in a family capacity. Hence the Jews will be blessed as a nation, in consequence of the promises made to Abraham, for as I have said before, these are eternal principles; man is an eternal being, and all his actions have a relevancy to eternity. The actions of fathers have a bearing and influence on their children, both as families and nations, in time and in eternity. And those great principles that God has his eye upon in relation to the nations, and to the world, will certainly be accomplished. Hence the stimulus to excite men to tread in the steps of Abraham, that like him they may obtain blessings for themselves and their posterity. And hence the choice of Abraham by the Lord. The Lord said, "I know him that he will command his children and his household after him, and they shall keep the way of the Lord." Gen. xviii. 19. And why did the Lord feel anxious about this? Because of his own purposes in relation to the earth, and because of his parental care of the bodies and spirits of man. For there are matters of great importance associated with these things, as before referred to; and the Lord has felt very anxious, for the perpetuation of correct principles. So strong were his feelings in relation to this matter, that he gave the following law to the children of Israel: "If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers; namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee; from the one end of the earth even unto the other end of the earth; thou shalt not consent unto him, nor hearken unto him; neither shalt thine eye pity him, neither shalt thou spare, neither shalt thou conceal him; but thou shalt surely kill him; thine hand shall be first upon him, to put him to death, and afterwards the hand of all the people. And thou shalt stone him with stones, that he die, because he hath sought to thrust thee away from the Lord thy God, which brought thee out of the land of Egypt, from the house of bondage." Deut. xiii. 6-10. Here, then, it is stated, that if brother, son, wife, or any one, wish to lead thee from God, thou shalt destroy them; and why? Because in forsaking God, they lose sight of their eternal existence, corrupt themselves, and entail misery on their posterity. Hence it was better to destroy a few individuals, than to entail misery on many. And hence the inhabitants of the old world and of the cities of Sodom and Gomorrah were destroyed, because it was better for them to die, and thus be deprived of their agency, which they abused, than entail so much misery on their posterity, and bring ruin upon millions of unborn persons. And having thus deprived them of their agency to act upon the earth, and punished them for their transgressions, Jesus went "and preached unto the spirits in prison; which sometime were disobedient, when once the long suffering of God waited in the days of Noah, while the ark was a preparing." 1 Peter iii. 19, 20. It is upon this principle that the world will be punished in the last days for their transgressions, because they have abused their agency, and broken the covenant that God made with them. They have yielded to the influence of Satan, perverted the designs of Jehovah, and brought upon themselves and posterity a curse, misery, and ruin. If any thing further is desired upon this subject, Isaiah has described it plainly, and has shewn the awful effects of an abuse of this moral agency and departure from God, and the breaking of this covenant. To him I refer the reader as a conclusion on this subject. "Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him. The land shall be utterly emptied, and utterly spoiled: for the Lord hath spoken this word. The earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left." xxiv. 1-6. Chapter VII. ------------------ The Lord's Course in the Moral Government of the World. We will now enquire, What part the Lord has ever taken in the moral government of the world. In the last chapter I shewed that man has a moral agency; acting under the Lord, and is, consequently, responsible to him for his acts, as a moral agent. But does he leave him alone and unassisted to carry out his designs? No. Looking upon man as his son, he has from time to time offered his services and instructions, as a father. He has given revelations, instructing and warning his people. He has given promises to the obedient, and threatened the disobedient. He has instructed kings, rulers, and prophets. He has also protected the righteous, and punished, by judgments, the wicked. He has promised to Abraham and others lands and possessions. He has held out promises of eternal life to the faithful; but has never coerced or forced the human mind. He destroyed the inhabitants of the old world because they had corrupted themselves. He did not govern their minds; they might forget God, "and every thought of their hearts be only evil, and that continually;" but the earth was the Lord's, and he was the Father of our spirits; and although man had an agency to propagate his species, it was given him by God; and if he was so blind as to corrupt himself, and entail misery upon millions of unborn beings, the God of the universe, "the Father of Spirits," had a right to prevent him. And if he was prostituting the use of those faculties given him by God, to the service of Satan, and abusing the liberty which his Creator had so liberally given, although the Lord could not control the free action of his will, he could destroy his body, and thus prevent him from cursing posterity. Hence, if a man transgresses the laws of the land, he is considered a bad member of society, and is punished accordingly; sometimes imprisoned; sometimes banished; and sometimes put to death. Legislators assign as a reason for these things, that such persons are injurious to society; that if crime was not punished, the virtuous and good would be abused; the wicked would triumph; character, life, and property would be insecure; and anarchy, confusion, and desolation would inevitably ensue. I would here ask, If man acts upon this principle, has not God a right to do so with the affairs of his government? Or should we arrogate to ourselves privileges that we will not allow the Lord to possess? Upon this principle the Devil and his angels were cast out of heaven. The devil having his agency, as well as man, came here, and sought to destroy the works of God; and succeeded so far as to obtain an influence over man's spirit, and bring his body into subjection to his agency; and if man was so ungrateful and corrupt as to yield to his influence, and obey his agency, God had as much right to punish him as he had the Devil; and as he cast the Devil and his angels out of heaven, he also cut man off from the earth, and thus punished the "spirits that were disobedient in the days of Noah." Satan, in heaven, had no power over those spirits; but when they came to earth, he gained an ascendency over them, and not having a body himself, made use of their bodies to corrupt the world, and thus thwart the designs of Jehovah; they must therefore bear the consequences of their disobedience. And if I am asked by a sceptic why God destroyed so many human beings, I answer, this was God's government, they had transgressed his laws, were traitors to him, and he had a right to punish them, as I before stated, to prevent them from bringing ruin upon others, and perpetuating this misery of the human family, in time, and in eternity. The Lord has given laws, and although he has not forced man to keep them, nor coerced his will, yet he has punished him for disobedience, as a father would a son. A father of a child can teach that child correct principles; but unless he controls or confines the body, he cannot force that child to observe them; he can punish him for disobedience, however, and thus exert a moral or physical influence over him. Our Father does the same. He punished the inhabitants of Sodom and Gomorrah, Babylon, Ninevah, Jerusalem, and many other cities, and will punish the world on the same principle. Again: he has offered rewards, and given them to the faithful, such as Noah, Abraham, Isaac, and Jacob; he protected the Children of Israel, and blessed them with temporal and national prosperity, when they served him, and punished their enemies; and he would have extended his blessings to the world, if they would have been obedient to him. The Lord has used these influences; but never coerced the will. Hence Jesus said to the Jews, "How often _would I_ have gathered you together as a hen gathereth her chickens under her wings, and _ye would_ not." God would have benefitted them, but they would not be benefited. Again, the Prophet says, "Because _I have called_, and ye _refused_, I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh." Prov. i. 24-26. These things clearly prove that man is a free, moral agent, and that God never has controlled the human mind, and that, consequently, if man is found in a state of wretchedness, degradation, and ruin, he has himself to blame for it, and not the Lord. The Lord would have given him his counsel if he had sought it; for he _did_ instruct men of God formerly, and gave them laws, and ordinances; and he told his people that if they called upon him "in the day of trouble, he would hear them;" and James says, "If any of you lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him." i. 5. When the Children of Israel served God and obeyed him, they acknowledged his authority, and said, "The Lord is our judge; the Lord is our lawgiver; the Lord is our king; he will save us." Isaiah xxxiii. 22. If the Children of Israel had been obedient, and this principle had extended over the earth, we should have had the Kingdom of God established on the earth, and universal peace and happiness would have prevailed. But man's corruption and degeneracy have destroyed the world, and nothing but the wisdom, power, and blessings of God can restore it. Chapter VIII. ------------------ Whose Right Is It to Govern the World? Who Has Governed It? Having traced out in the preceding chapters the nature of man, his destiny and parentage, spiritual and temporal; what his object is in being here; what his relation to this earth is; his moral agency; and shown that God has never controlled his actions; we will next enquire a little about the earth; whose right it is to govern it; and who has governed it. It will not be necessary to say a great deal here about the earth, and its organization, for we have touched on this subject before, and it is one about which there should be no dispute among believers in the Bible. I will briefly state, that Paul says, "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him and for him." Colos. i. 16. This being the case, without further investigation, we will examine whose right it is to govern it. If the world be the Lord's, he certainly has a right to govern it; for we have already stated that man has no authority, except that which is delegated to him. He possesses a moral power to govern his actions, subject at all times to the law of God; but never is authorized to act independent of God; much less is he authorised to rule on the earth without the call and direction of the Lord; therefore, any rule or dominion over the earth, which is not given by the Lord, is surreptitiously obtained, and never will be sanctioned by him. I am aware that kings and queens are anointed and set apart by their different ministers, according to the different forms and creeds of the several countries over which they reign. There are two things necessary, however, to make their authority legal, and to authorize them to act as God's representatives on the earth. The first is, that they should be called of God; and the second, that the persons by whom they are anointed are duly authorised to anoint them. First, then, it may be necessary to observe, that, if kings and queens are of God's selection, and are his representatives, they must themselves be appointed by him; for if not so, how can they be considered his representatives? The prophet Hosea complains, that "they have set up kings, but not by me; they have made princes, and I knew it not." viii. 4. If they are sent by him, they must understand their office and calling, and the designs of the Lord concerning the people whom they govern, the same as a governor of a province, or a minister plenipotentiary, receives his credentials from the prince or court whom he serves. If, then, we examine the position of kings, and their relationship to their divine Sovereign, we shall find that there are only two ways for this calling to be legal. It must have been given, either by God, through revelation to the ancestors of the reigning kings, and handed down in an unbroken descent to the present time; or, otherwise, given by direct revelation, and they set apart by a prophet of the Lord God. But no nation, kingdom, or king in existence will acknowledge either of these ways. All the kingdoms that are now in existence were founded by the sword, without any respect to God. In relation to their anointing, the question would naturally arise, Who authorised the ministers to anoint those kings and queens? For if the persons officiating have not the authority thus to anoint, and set them apart, to execute God's law and reign over the nations, their anointing will avail them little: it will be merely the anointing of man without the direction and sanction of God. Authority to anoint kings and queens, in order that they may be the anointed of the Lord, must be given in one of three ways. It must first, have been given by revelation to the primitive Christian Church, authorising them to administer in this ordinance, and empowering their successors to do it; secondly, by direct revelation; or, otherwise, it must have been transmitted from the ancient Jews, through a lineal descent. In regard to the first, we find no such record in the New Testament; neither Jesus, nor his Apostles, nor any of the seventies, nor elders, ever administered in this ordinance, or spoke of it as being associated with the powers of their ministry. Consequently, no power can come from there.[A] [Footnote A: I am aware that the Roman Catholic ministry will tell us, that they have traditionary authority to anoint kings, and to perform many ordinances that are not contained in the Scriptures. Without, however, arguing the point of their authority here, I would briefly remark, that in order for the administration to be legal, it is necessary that the kings themselves be called of God; that this call is requisite, as well as the anointing; and that, if they possessed all the power they claim, they have no more right to anoint a man to be king, who is not called by God, in one of the two mentioned ways, than any officer of state would be authorised to confer an office of trust or honor on any individual, the gift of which was vested in the king alone, if the king had never appointed the individual. All intelligent persons must see that either appointment is illegal, and consequently null and void. The following from a French History, is interesting, and needs no comment: it shows clearly the design of its usage first in France:-- "La ceremonie du sacre etait-elle connue en France avant l'inauguration de Pepin? "R. Non; elle n'avait jamais ete employee: mais Pepin se servit de cette ceremonie empruntee des Juifs, inconnue jusqu' alors, pour imprimer a la royaute un caractere plus auguste; cette coutume s'est perpetuee depuis pour tous les Rois de France. II commenca a regner, 752, A.D. _Nouvelle Histoire de France, par Louis Ardent, p. 47. Paris: chez Corbet, Libraire Quai des Augustins._] In regard to the second position, all Christendom deny present revelation; and thus from their own confession they have not obtained their authority from that source; and in regard to the third, if there was authority associated with the Jews to ordain kings, the Christians certainly could not claim a Jewish rite; for the Jewish nation and authority were all destroyed: "they were broken off because of unbelief." Rom. xi. 17, 19, 20. The Christians obtained all their authority to officiate from Jesus Christ, and not from the Jews. Whichever way you look at it, there is no foundation for any such authority, and consequently the anointing is all a farce, for it does not originate with God. But here let us enquire a little further, Does God set up Christian kings to fight against Christian kings? and Christian subjects to destroy Christian subjects? I know they call upon God; but what to do? In their wars they ask him to destroy one another. This patchwork dominion, and mongrel Christianity, although they may be quite feasible in the dark, yet they present a curious spectacle when brought into the light of Truth. It may be asked, Has not the Lord given authority to kings to reign? Yes; he has, to two kinds: to one, to accomplish certain purposes that he had in view relative to the nations; to the other, to rule over his people--these were legally called and anointed by him. Of the first kind, was Nebuchadnezzar; he had a kingdom and dominion given to him, so say the Scriptures, but certainly not to govern God's people, for he made, and caused to be worshipped, a large golden Image; and put Shadrach, Meschach, and Abednego into a furnace for not doing so. What, then, was his calling? First, it was to govern a wicked and idolatrous people; and secondly, to fulfil the will of God, in the punishment of his people. As the people over whom he ruled had given themselves up to idolatry, they had an idolatrous king given to them for their ruler, for the Lord, never having given up his right to govern the world, gives the people kings according to their deserts; and although he may not give them _legal authority as His representatives_, yet by his overruling Providence, he places wicked men in a position that they may have power over a wicked nation, both to trouble that nation and themselves. Such was the case with Pharaoh, king of Egypt; and also with Salmanaser, king of Assyria, when he defied the God of Israel. Such was the case with some of the kings of Israel, in the rebellions of that people; and with Belshazzar, king of Babylon, who was eating and drinking with his wives and concubines in the palace at Babylon, when the handwriting was seen on the walls, "God hath numbered thy kingdom, and finished it. Thou art weighed in the balances and art found wanting." Dan. v. 26, 27. Babylon was destroyed; and so fully have the purposes of God been accomplished in relation to that magnificent city, that the place where it then stood is now a desert. And such also will be the case with the nations and kings of the earth, in the last day, as spoken of by Zechariah. "Behold, the day of the Lord cometh . . . . . For I will gather all nations against Jerusalem to battle . . . . . then shall the Lord go forth and fight against those nations, as when he fought in the day of battle." xiv. 1-3: also read the 39th chapter of Ezekiel. Here, then, is a slaughter the most terrible that could be conceived: the armies actually cover the land, and so dreadful is the slaughter, that they cannot bury the dead, so that their stench shall stop the noses of the passers by. The fowls of the air are commanded also to assemble, that they may eat the flesh of kings, captains, and mighty men; and yet those kings, princes, and rulers will, by the providence of God, be given to the people as a chastisement, that the Lord may punish both kings and people on account of their iniquities. Daniel clearly exemplifies this subject in the following words, in speaking of the judgements that should come upon Nebuchadnezzar. He states, that these judgements were "to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men." iv. 17. Another duty that wicked kings have to perform on the earth is, that of being used by the Almighty as a scourge or rod to punish nations that are corrupt. Hence when Israel had sinned against God, and the Lord determined to chastise them, he told them, through his prophets, that he would punish them by Nebuchadnezzar, King of Babylon. Accordingly, Nebuchadnezzar came against Jerusalem, and took the Children of Israel captive to Babylon, with the vessels of silver and gold belonging to the Temple. And God afterwards punished Babylon for its transgressions; Cyrus, king of Persia was raised up by the Lord to chastise it. But did either of these kings govern God's people? or were they ordained by the Lord? No, only as his sword to execute his judgements on the nations. Such, also, were Alexander, Caesar, and others; and hence Paul tells the Christians in his day to submit themselves to kings and rulers. And why? These men were ordained for a certain purpose, and it was not for the Christians to set in order the affairs of God's kingdom, nor to regulate the world. The Lord would do that in his own time and way; it was for them to wait for the time "of the restitution of all things." Another order of kings were those that were anointed to reign over God's people, the children of Israel. Such was Saul, who was anointed by Samuel; such also were David and Solomon, and many of the kings of Israel. Those kings that were anointed and acknowledged of the Lord were not only kings but priests. Hence, Saul, when he had sinned against God, and the Spirit of the Lord was withdrawn, "enquired of the Lord, and the Lord answered him not, neither by dreams, nor by Urim, nor by prophets." 1 Sam. xxviii. 6. David also acted as a priest, and could obtain knowledge or revelation from God also, for when Saul was rejected, and sought David's life, David called for the ephod, used by the priests: see Exodus xxviii. "And David said to Abiathar the priest, bring hither the ephod. Then said David, O Lord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah to destroy the city for my sake. Will the men of Keilah deliver me up into his hand? Will Saul come down, as thy servant hath heard, O Lord God of Israel? I beseech thee tell thy servant. And the Lord said, He will come down. Then said David, Will the men of Keilah deliver me and my men up into the hand of Saul? And the Lord said, They will deliver thee up." 1 Sam. xxiii. 9-12. Here we find David actually enquiring of God for direction, and obtaining information. The Lord had forsaken Saul, and would not answer him; but he would and did answer David: see also the xxiii. 2; and xxx. 8; and 2 Sam. ii. 1; v. 19-25; xxi. 1; 1 Chron. xiv. 10-14. From the whole of the above we learn, that David took no step without enquiring of the Lord. Solomon also, acted as a priest as well as a king; and it is said of him, that Solomon loved the Lord, walking in the statutes of David his father. And the Lord gave him wisdom, and instructed him in the affairs of his kingdom. When he prayed unto the Lord, and asked of him wisdom, God granted him the desire of his heart, and gave him with wisdom, riches and honor. "And Judah and Israel dwelt in safety, every man under his vine and fig tree, from Dan to Beersheba, all the days of Solomon;" and when he had finished the temple, he offered his sacrifices, and acknowledged the God of Israel; and he prayed for the nation over which he ruled, not by proxy, but himself. "And Solomon stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth his hands towards heaven;" and then he uttered a prayer for himself, his people, and nation: see 1 Kings viii. 22. And we read that afterwards the Lord appeared to him, and said unto him, "I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually. And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgements: then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel. But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them: then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people: and at this house, which is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say, Why hath the Lord done thus unto this land, and to this house? And they shall answer, Because they forsook the Lord their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the Lord brought upon them all this evil." 1 Kings ix. 3-9. Thus, then, these men, delegated and appointed of God, acted as his representatives on the earth. They received their kingdoms from him. They were anointed by prophets of God, who received the word of the Lord concerning them, as in the case of Saul and David; and if they departed from God, he chastised, or removed them, as in the case of Saul and David, and of which the history of the Kings of Israel is a striking example, and faithful commentary. Those that were faithful among them sought to know the mind of God, and to carry out his designs. The greatest, most powerful, and prosperous rule that ever existed among them, as a nation, was that of Solomon, who asked, and obtained wisdom from God; and that wisdom as a necessary consequence brought honour, happiness, security, riches, magnificence, and power. Thus those kings that were righteous, who received their kingdoms from the Lord, went to war, or proclaimed peace by his directions; they were his representatives on the earth, and governed his people as the Lord's anointed. Yet even the monarchy of the House of Israel was not in strict accordance with the will of God; but originated in the rebellion and pride of the children of Israel, who, wishing to be like the nations around them, being dissatisfied with their judges, desired of the Lord a king. The following are their words, and the Lord's answer: "Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, and said unto him, Behold thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. And Samuel told all the words of the Lord unto the people that asked of him a king. And he said, this will be the manner of the king that shall reign over you: he will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep; and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city." 1 Sam. viii. 4-22. We find that this thing was displeasing to the Lord; they resisted the counsel of God; but as they were the Lord's people, he listened to their requests, and gave according to their desires; he felt bound to fulfil his engagements, and, if they would not walk fully by the rule that he required, to give a government of their own asking, which, if not so good as the one he proposed, was nevertheless sanctioned by him; and that order once established, those kings set apart, and anointed by him, had a perfect right to look to him for his guidance, which they did, and inasmuch as they performed his will, as his representatives, were blessed of him. For kings could not be blamed for the order that existed, they did not originate the government; it was the people, all they could do was to rule according to the direction of the Lord. But this was not a perfect government. The Lord had his eye on something yet more glorious, something in which the salvation, and happiness of the world were concerned; a rule of righteousness, when, not only one nation, but the kingdoms and dominions of the whole earth, should be given to the Son of God; and when all nations, kindreds, people, and tongues should serve and obey him; and as the earth belonged to him, and the people also, that he should govern them. Such will be the case as we shall hereafter show, and a system be introduced that will not only benefit one nation, but that will govern all nations, bless the whole of the human family, and exalt and happify the world. All these things that have existed, are merely temporary arrangements, adapted to the weakness, ignorance, and wickedness of the human family, in the times of darkness, and power of Satan. If the above is the case, in regard to the best of these governments, even that of the House of Israel, what is the situation of those who are governing, without even any pretensions to have received their government and authority from God! It may be asked, What is to be done in this state of things? how are they to be regulated? This is worthy of our attention, but as we shall devote some time to this hereafter, we will content ourselves with saying, this is God's work, and not man's. He has these things in his hands, and he must arrange them; confusion, revolt, rebellion, is not the way to bring these things about; for if the world is already evil, this will only make it worse. Besides, the kings and rulers of the present day are no more responsible than others; they did not make the nations as they are, they found them so; neither are they appointed to govern the world, nor do any of them profess it. According to their most extended calculation, their power would be confined to their own nations. Some of the kings and queens of the earth seem to be actuated by a desire to promote the happiness of the nations with which they are associated, and over which they rule. The Queen of England is almost universally beloved by her subjects, and that deservedly; she has been mild and pacific in her course, and her rule and dominion have been as near right as it is possible for a government to be under existing circumstances. If there are evils, she did not originate them, she found them so. She has kept her covenant that she made with the nation, and sought the welfare of her subjects, and they owe her fealty, and ought to render to her obedience. And as she, nor no monarch, is set to build up the kingdom of God, or establish universal rule, as a monarchy without authority from God, it is perhaps as good a form as could exist. The Emperor of Russia, with all his faults of government, nevertheless possesses many good traits; at any rate he seems to reverence the Lord. Some time ago, when the cholera broke out in St. Petersburgh, the inhabitants supposed that their wells had been poisoned; a large number of people assembled for the purpose, as they thought, of finding out, and punishing the aggressors. The excitement was very great. The Emperor, hearing of the tumult, rushed into their midst and said, "My children, you are mistaken in supposing that the wells have been poisoned, and this is the cause of our affliction, this is a judgement that has come from God, let us fall down before him, and ask him to remove his scourge from our midst;" whereupon he fell upon his knees in the midst of the people, and prayed to the Lord to remove the plague from among them. He has a strong impression that God has a work for him to do on the earth; and in this he may be right. Although he is not delegated to establish the kingdom of God, he may nevertheless be appointed as Caesar, Nebuchadnezzar, and others, as a scourge to the nations, and so fulfil his destiny, for as we are on the eve of great events, and a fearful doom awaits the nations, some powerful means must be made use of, in this as well as in other ages, to bring these things about. Some may remark on the foregoing, Does not Paul say, that "the powers that be, are ordained of God?" Yes, and so say I; but all powers that are ordained of God, do not rule for his glory, nor are they all associated with his government and kingdom. Nebuchadnezzar and Belshazzar were ordained of God, but they were both idolaters. Cyrus was ordained of God; but he was an heathen. God regulates his own affairs; and while the world is in a state of idolatry, apostacy, and rebellion, he, by his providence, overrules the affairs of the nation, as Daniel says, "to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men." Dan. iv. 17. But others will say that Paul tells us "to be subject to the powers that be." So say I. God will establish his own government: the cavillings, rebellions, and contentions of men will not do it; and it is proper for well disposed persons to wait the Lord's time, to be peaceable and quiet, and to pray for kings, governors, and authorities. This was what Jeremiah taught the children of Israel to do, "And seek the peace of the city wherein I have caused you to be carried away captives, and pray unto the Lord for it, for in the peace thereof shall you have peace." xxix. 7. It is very evident, from what has been shown, that there is no proper government nor rule upon the face of the earth; that there are no kings who are anointed, or legally appointed of God; and that, however much disposed any of them may feel to benefit the world, it is out of their power, it exceeds the limits of their jurisdiction, it requires a power, spirit, and intelligence, which they do not possess. We see, moreover, that tumults, commotions, rebellions, and resistance are not the way to do it. It requires more wisdom than that which emperors, kings, princes, or the wisest of men possess, to bring out of the wild chaos, the misery, and desolation that have overspread the world, that beautiful order, peace, and happiness portrayed by the prophets as the reign of the kingdom of God. Chapter IX. ------------------ Will Man Always Be Permitted to Usurp Authority Over Men, and Over the Works of God? Will the World Remain for ever Under a Curse, and God's Designs Be Frustrated? The above are grave questions, and will necessarily require examination, for they concern the earth and its inhabitants. Their true solution will affect man in time and in eternity. The world cannot remain as it is, for the following reasons:-- First. It would be unreasonable. Secondly. It would be unjust. Thirdly. It would be unscriptural. Fourthly. It would frustrate the designs of God, in regard to the spirits of the righteous; the dead; the progression of the world, and its final exaltation; and also the exaltation of man. First.--It would be unreasonable for man to continue his usurped authority. If God is interested in the welfare of his creatures, he certainly never would permit, without some just cause, the destruction of his works, and the misery of his creatures; and we have fully demonstrated, that the world is full of abominations, and evils, and that those evils can only be removed by the interposition of the Lord; that the assumed authority of men, and the Devil, can only be checked by a superior power. God holds that power in his hands; he holds the life of the human family in his hands; and the world, notwithstanding its rebellion and iniquity, has to be sustained by him from day to day. Let him but withdraw his governing and controlling power from the earth, and it would wander wildly through space, unblest by the genial influences of the sun, or clash against some other system, involving all creation in ruin: let some slight variation take place in its diurnal motion, and the sea would leave its proper bounds, overflow the earth, and millions of the human family would perish. Let even some slight variation take place in the atmosphere, and the Lord withdraw the sanitory influences that preserve the earth in its present healthy state, and the murky atmosphere would contain contagion, and disease; the pestiferous air would spread desolation, and death; plague and pestilence would fill the earth; and millions of foetid loathsome beings would be living, and dying examples, of man's impotency and weakness. Even a small insect sent to destroy the grain, accompanied with the blight of the potatoes, such as has already been witnessed, would produce incalculable evil; let these things become more universal, and the death of the human family must ensue. Even so slight a thing as too much, or too little rain would produce uncalculated misery. When we contemplate man as he is, a poor worm dependent upon God for his daily bread, and upon how many slight contingencies the brittle thread of life is continued, and that the least variation in the economy of God might, in numberless ways, involve the human family in ruin, and then notice his arrogance, pride, conceit, and rebellion; it seems to us mysterious that the mercy of God should be so long extended to him; and we can only account for it upon this principle, that God is too great, wise, powerful, and magnanimous to be moved to anger by the impotent ravings, the empty pride, the little meanness, the swelling pusillanimity, and the utter helplessness, of the erratic, puerile, insignificant creature, man. He lets him wallow in his corruptions, gloat in his misery, and permits him to become a prey to Satan, for a season, that he may feel the greatness of his fall, the extent of his degeneracy, and the utter ruin that his own course, instigated by the powers of the adversary, has brought upon him; that he may afterwards learn to appreciate the mercies of God, see and understand the delusion, and be enabled eternally to appreciate the mercies and government of God, after having first atoned for his own acts and transgressions. For like a wayward and disobedient child, he will be glad to return to his father's house and friendship; and when the vision of his mind shall be opened, which, if not done in this world, will be in the world to come, he will be thoroughly disgusted with himself and his acts, and will be glad on any conditions to find an asylum with his Father. This state of things, then, is merely permitted for a season, to develop the designs and influences of Satan, and their effects; to develop the weakness of man, and his incompetency to rule and govern himself without God; to manifest the mercy of God, in bearing with man, in the midst of his rebellion; to show man his ingratitude, and the depth of his depravity, in order that he may appreciate more fully the mercy and long-suffering of God, and the purity and holiness that reign in the eternal world. Man has tasted the misery of sin and rebellion, and drunk of the cup of sorrow, in order that he may appreciate more fully the joy and happiness that spring from obedience to God, and his laws. But to think for a moment that man here will always be permitted to subvert the designs of God, and the world be for ever under the dominion of Satan, is the height of folly, and only develops more fully the pride, littleness, and emptiness of man. For notwithstanding man is a weak creature, in comparison to God, yet he has within him the germs of greatness and immortality. God is his Father, and though now wandering in darkness, sunk, degraded, and fallen, he is destined, in the purposes of God, to be great, dignified, and exalted; to occupy a glorious position in the eternal world, and to fulfil the object of his creation. Will this design be frustrated by the powers of darkness, or the influence of wicked and ungodly men? Verily, no. To suppose such a thing, manifests the greatest absurdity, which can only be equalled by the weakness and ignorance from whence it springs. What! God, the author of the universe, and of all created good, suffer his plans to be frustrated by the powers of the Devil? Shall this beautiful world, and all its inhabitants, become a prey to Satan and his influences, and those celestial, pure, principles that exist in the eternal world, be for ever banished? Shall the earth still be defiled under the inhabitants thereof, when God is our Father? Shall iniquity, corruption, and depravity always spread their contaminating influences, and this earth, that ought to have been a paradise, be a desolate miserable wreck? Shall tyranny, oppression, and iniquity for ever rule? Shall the neck of the righteous always be under the feet of the ungodly? No, says every principle of reason, for the Almighty God is its maker. No, echoes the voice of all the prophets, there shall be a restitution of all things. No, say the Scriptures of all truth, "The earth shall become as the Garden of Eden," the wicked shall be rooted out of it; the time shall come when the Saints shall possess the kingdom, and the earth shall become as the garden of the Lord. No, responds the voice of all the dead Saints, we died in the hope of better things, etc. No! say our later revelations-- "The Lord hath brought again Zion; "The Lord hath redeemed his people, Israel, "According to the election of grace, "Which was brought to pass by the faith "And covenants of their Fathers. "The Lord hath redeemed his people, "And Satan is bound, and time is no longer: "The Lord hath gathered all things in one; "The Lord hath brought down Zion from above; "The Lord hath brought up Zion from beneath; "The Earth hath travailed and brought forth her strength; "And truth is established in her bowels: "And the heavens have smiled upon her; "And she is clothed with the glory of her God; "For he stands in the midst of his people, "Glory, and honor, and power, and might, "Be ascribed to our God, for he is full of mercy, "Justice, grace, and truth, and peace, "For ever, and ever. Amen."[A] [Footnote A: Doctrine and Covenants, Section 84: 99-102.] It is therefore contrary to every principle of reason and intelligence to suppose such a thing. Secondly.--It would be unjust: and "shall not the Judge of all the earth do right?" But what right would there be in thus permitting Satan to usurp the dominion for ever? It would be giving in the first place to Satan that which belongs to God. This earth is not Satan's inheritance; it is the Lord Jesus Christ's, he is the rightful owner and proprietor. If Satan be indeed the God of this world, and rules in the hearts of the children of disobedience, he is only an usurper. It is not his rightful dominion, for all things were created by Christ, and for Christ, whether they be principalities, or powers, or thrones, or dominions, all these were created by him, and for him, and he only has a right to rule; but Satan has subverted the ways of God, deceived the human family, introduced misery, and confusion, and blighted this beautiful creation with his contaminating curse. As an usurper, it would be unjust to permit him to rule; it would be unjust to the government of God, for, if God has a right to rule, no other power can have that right, unless it is delegated, and if delegated, still the right is vested in the power that delegates. It is therefore derogatory to God, for the world to be yielding obedience to another power. For while God, not the Devil, provides for, feeds, sustains, and beautifies the Universe, and nourishes the millions of people who inhabit the earth, with his beneficent hand and fatherly care;--for him to be neglected and despised, or forgotten, is the height of injustice, and the very climax of perverse ingratitude. But again, it would be unjust to the good and virtuous; this earth is properly the dwelling place, and rightful inheritance of the Saints. Inasmuch as it belongs to Jesus Christ, it also belongs to his servants and followers, for we are told, "The earth is the Lord's and the fulness thereof," and that, when things are in their proper place, "the Saints of the Most High shall take the kingdom, and possess the kingdom, and the greatness of the kingdom under the whole heaven, shall be given to the saints of the Most High." Dan. vii. 18 and 27. It is therefore their righful inheritance, and the usurpation before referred to, while it is unjust to God, is also as unjust to his Saints. Who can contemplate the position of the world, as it has existed, without being struck with this fact, Where has God ever had a people but they have been persecuted? The testimony of God has always been rejected, and his people trodden under foot. Paul tells us that they "were tempted, tried, sawn asunder, that they wandered about in sheep skins, and goat skins, being destitute, afflicted, and tormented." Heb. xi. 37. And to such an extent had this prevailed among the ancient Jews, that Stephen gravely asks the question, "Which of the prophets have not your fathers persecuted? and they have slain them, which shewed before, of the coming of the Just One, of whom ye have been now the betrayers and murderers." Acts vii. 52. What did they do with Jesus! and what with his followers! We may here ask, Is it right, is it proper, is it just, for this state of things to continue? It is true that the saints have had a hope of joys to come, and this state of trial has been permitted for their ultimate good; but although this is the case, it does not make the thing the more just. "It must needs be," says Jesus, "that offences come, but woe to that man by whom the offence cometh. It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea," than that he should offend one of those little ones. Matt, xviii. "They that touch you, touch the apple of mine eye." He has cried all along, "Touch not mine anointed, and do my prophets no harm." The saints have suffered and endured, but they have done it in the hopes of a better resurrection; and as they have always looked upon this earth as their inheritance, to deprive them of this, would be to falsify the promises of God unto them, disappoint all their hopes, render inutile their sufferings and fidelity on the earth; and be to them an act, not only of temporary, but also of eternal injustice. For men of God in former days were just as much actuated by the prospect of a reward as a merchant, a warrior, a statesman, or any other person in search of wealth, honor, or fame. The only difference is, the one sought it in this life, the other in the life to come; the one looked for his reward here, the other expected it hereafter; the one had no hope concerning the future, the other had; the one was blinded by the God of this world, and knew not his position, or possessed not a nobility of soul sufficient to make him brook the world, and the scorn of men, in search of a better inheritance; the other understood by revelation his relationship to God, the position of the world, and his high calling, and glorious hope; he sought the nearest way to eternal life, scorned to be captivated by the world's tinsel show, despised the short-lived pleasures offered by the god of this world, and possessed magnanimity of soul sufficient to lead him to acknowledge the God of the Universe, and to brook the scorn of empty fools, and ephemeral philosophers. If persecution's deadly shafts, and superstition's craven hate, were levelled against him, he dared to brook death in all its horrid forms, and live and die an honourable man, a true philosopher, a servant of God, and endure as seeing him who is invisible, in the hopes of a better resurrection. Deprive him of this hope, and you rob the just of his reward, dishonour God, and perpetuate misery and corruption in the world. Thirdly.--As it would be unjust, so also it would be unscriptural. The Scriptures are full and clear on this subject; they represent Christ as being the rightful heir, and inheritor of this world; they represent him as having come once to atone for the sins of the world; but that he will afterwards come as its ruler, judge, and king; they represent him as the "Lord of the vineyard, the rightful heir" to the earth, and as having hitherto been dispossessed; but they again represent him as coming to claim his rights, to dispossess the usurpers; to take the authority, to rule, and reign, and to possess his own dominions. They represent the earth as labouring under a curse; but speak also of its deliverance therefrom; of its being blighted because of the transgression of man; but that it shall again yield its increase and become as the Garden of Eden. They represent the whole creation as groaning and travailing in pain, but that the creature also shall be delivered. That the Spirit of the Lord shall rest upon all flesh; that the wolf shall lie down with the lamb, the lion eat straw with the ox, and finally, every creature that is in the heavens, on the earth, or under the earth, shall be heard to say, glory and honor, and power, etc. That the law shall go forth from Zion, and the word of the Lord from Jerusalem. That Jerusalem shall become the throne of the Lord, and that the dead saints shall live, and reign with Christ, no longer deprived of their rightful inheritance; but as Jesus said when here, "Blessed are the meek, for they shall inherit the earth." If, then, the Scriptures are not idle phantoms, if their visions, and prophecies were not mere phantasies, and written to deceive, we have as much right to look for these things as we have to believe in any event that has taken place; but lest any of my readers should be ignorant of the Scriptures relative to these subjects, I will give a few passages which are in themselves as clear and pointed, as any other portion of the word of God. Concerning Christ being the rightful heir, it is written, "All things were created by him, and for him, and without him was not anything made that is made." He is the "Mighty God, the everlasting Father," &c. "For of him, and from him, and to him are all things." "Thou sayest that I am a king, for this end was I born, etc." "Then the Lord shall be king over all the earth." The Jews made a great mistake concerning the coming of Christ before; the Gentiles have made as great a mistake in regard to his second coming. The Jews expected him to come as a temporal deliverer alone, and overlooked his sufferings, trials, persecution, and death; the Gentiles having believed in his sufferings, have lost sight of his second coming; the promises of God made to the fathers; the redemption of the earth, and the kingdom of God. Both are wrong; both believed in part; neither in the whole. The Jews, in consequence of their unbelief, were cut off; but when Christ comes again, he will come in the way that their fathers looked for him, as a King, with power, and authority. The Gentiles having fallen into darkness, have lost sight of the great purposes of God, in regard to the redemption of man, and of the world; the restitution of all things, and the coming of Christ to reign. They have so far forgotten themselves, that they are actually fulfilling the prophecy of Peter: "There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming?" 2 iii. 4. But to return: the Scriptures represent Christ as the lord of the vineyard, as the "heir" that was killed; as the "sower of the seed" in the world; as the "destroyer of the wicked husbandmen;" as coming to "rule the nations with a rod of iron," etc.; and to take possession of the kingdom. Daniel says, "I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." Dan. vii. 13, 14. Zechariah says, "And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the East; and the Mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal; yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah, king of Judah: and the Lord my God shall come, and all the saints with thee." . . . . "And the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one." xiv. 4, 5, 9. These and many other things must be fulfilled if the Scriptures be true. These designs of God, which were the hope of the ancient Saints, and of which poets sung, and prophets wrote, were the consolation of all the faithful Saints, Prophets, and Patriarchs,--Jews and Christians. Take these away, and the world, to the Saints, is a miserable blank; the hope of the righteous futile, and the Word of God a farce. Fourthly.--It would frustrate the designs of God, in regard to the spirits of the righteous, the dead, the progression of the world, and its final exaltation; and also the exaltation of man. When the Lord created this world, as we have already stated, he had an object in view, not only in regard to the world, and its future destiny, but also as it regards the spirits which were then in existence. Those great and eternal purposes which our heavenly Father, in his consummate wisdom, had in view, when he issued his Divine Mandate, and this world was created, cannot be frustrated unless he cease to be God. And those enlivening hopes which cheered his sons; those spirits that lived with him, when they saw this beautiful orb fashioned, this earth made as the place for their habitation, as their possession, as the place where they should take bodies, where they should live, rule, and reign, not only in time, but in eternity, must not, cannot be destroyed. And yet what avails it all to them, if Satan triumph, the wicked rule, and God's kingdom be not established! They could not "have shouted for joy" at the prospect of this world continuing under the dominion of Satan; at the blight, degradation, misery, and ruin that have overspread it. But if we trace the matter still further, and look at the righteous dead, their position would be any thing but enviable under those circumstances. It was the hopes of the resurrection that made them endure, and it was God that implanted them in their bosoms; but if they are not raised, and if Christ's kingdom is not established, and they do not reign with him, their hopes are vain, their sufferings useless, and the purposes of God are frustrated. In vain did they bear a faithful testimony in opposition to a depraved world; in vain they endured, as seeing him that is invisible; in vain they wandered about in sheep skins, and in goat skins; in vain they looked for a city which hath foundations, as a recompense of reward; and false and deceptive are the testimonies of all the prophets who have testified of the restitution of all things, from the foundation of the world. Take away this, and our highest, and most exalted hopes are blighted; we live like fools, and die like dogs. If the world is always suffered to continue as it is, then is the hope of the righteous vain, the promises of God fail, Satan triumphs, and God's purposes are frustrated. All the designs of God concerning this world and the work of creation, were perfected in his mind before this world rolled into existence, or "e'er the morning stars sang together for joy." When this world was formed, God intended it as the final dwelling place of those bodies which should inhabit it. And when "the sons of God shouted for joy," it was at the prospect of that exaltation, that they would be capable of obtaining, in consequence of this creation, which they then saw come into existence. And if, as Jesus, they had to descend below all things, in order that they might be raised above all things; still this was the medium, or channel, through which they were to obtain their ultimate exaltation, and glorification. It was by the union of their spirits, which came forth from the Father as the "Father of Spirits," with earthly bodies, that perfect beings were formed, capable of continued increase and eternal exaltation; that the spirit, quick, subtle, refined, lively, animate, energetic, and eternal, might have a body through which to operate, that might be compared to the steam, to an engine; the electric fluid to the telegraphic wire; for, notwithstanding that spirit, steam, or electricity are the powerful, quickening, energetic principles, employed; yet without the engine, the telegraphic wire, or the matter, they would be comparatively useless; these elements might wander in empty space; spend their force at random, or remain dormant, or useless, without those more tangible, material objects, through which to exercise their force. When steam was first applied to practical purposes; when the operation of the magnetic needle, and the mode of communication through the electric telegraph, were discovered; when railroads and steam boats were first invented, something of importance was discovered, and of great value to the human family. The men who made these discoveries and applications are deservedly looked upon at the present time as men of great genius, and as the benefactors of the world; but what was it they did? They did not create the elements, those already existed: steam, magnetism, electricity, iron, coals, water, existed before, and had existed from the beginning of creation. What was it these geniuses discovered? It was simply a method of organizing this matter, the making use of gross inanimate materials to confine the more subtle, refined, elastic, energetic, and powerful, that their combined power and energy might be brought into effect; and that through the union of two powerful agencies, which had lain dormant, their forces might be united, and be brought into active and powerful operation. Thus, then, was the body formed as an agent for the spirit. It was made of grosser materials than the spirit, which proceeded from God, but was necessary as an habitation for it that, it might be clothed with a body, perfect in its organization, beautiful in its structure, symmetrical in its proportions, and in every way fit for an eternal intelligent being; that through it, it might speak, act, enjoy, and develop its power, its intelligence, and perpetuate its species. Hence as the discoveries of those geniuses already referred to, were hailed with pleasure by the inhabitants of the world, on account of the benefits conferred upon men, so when God created this earth, and organized men upon it, "the morning stars sung together for joy;" they looked upon it as God looked upon it, as a work perfect, magnificent, and glorious, through which they saw their way to exaltation, glory, thrones, principalities, powers, dominions, and eternal felicity. They had the intelligence before, but now they saw a way through which to develop it. Through the world's great Architect, their Father, they discovered a plan fraught with intelligence and wisdom, reaching from eternity to eternity, pointing out a means whereby, through obedience to celestial laws, they might obtain the same power that he had. And if, in fallen humanity, they might have to suffer for a while, they saw a way back to God, to eternal exaltations, and to the multiplied, and eternally increasing happiness of innumerable millions of beings. And if, as Jesus, they had to descend below all things, it was that they might be raised above all things, and take their position as sons of God, in the eternal world; that overcoming the world they might sit down with Christ upon his throne, as he overcame and sat down upon the Father's throne. Rev. iii. 21. But again; this creation is unlike the works of man, which, however excellent, and useful, all bear the marks of humanity, all are more or less imperfect in their structure, and liable to a thousand contingences, are more or less clumsy, cumbrous, and unwieldy, and must be governed by numerous very limited laws; as for instance, you can convey intelligence, but it must be exactly on the line of the electric wire, you cannot go beyond its limits; you can make an engine work, but it must be stationary; or if moving, must be confined to rails, depth of water, and a thousand other contingences. None of these things possess intelligence, nor the principles of life within themselves, neither can they impart, nor perpetuate it to others, they are merely machines, to be acted upon by man, and without man they cease to exist; when one is worn out, or broken, another must be made at the same toil and labour; possessing not the principles of life, they cannot impart their likeness; whereas man, beasts, fish, fowl, and all the animate works of God can. Man's works in comparison with God's, are like comparing a child's wooden horse to the beautiful creature God has made, or rather his penny whistle to the music of heaven, or the larger boy's billiards to the motions of the planetary system. They possess no intelligence, no powers, no reflection, no agency. The works of man are merely made to be acted upon; are short lived, temporary, perishable things. Man, however, bears the impress of Jehovah, is made after his image, in his likeness, and possesses the principles of intelligence within himself, and the medium of conveying it to others. He possesses also, power to perpetuate his species, as also to communicate his thoughts, his intelligence, genius, and power to others, that are formed like him. He received his intelligence, his spirit, from God, he is a part of himself, A spark of Deity Struck from the fire of his eternal blaze; he came from God as his son, he bears the impress of Jehovah, even in his fallen degenerate corrupted state. His powerful intellect, his stately genius, his grasping ambition, his soaring, and in many instances, exalted hopes, display, though he be fallen, the mark of greatness; he bears the impress of Deity and shows that he is of divine origin. Unlike the works of man, the work of God in relation to this earth was destined to be eternal, not subject to be controlled by any little contingences; nor was it dependent upon fluctuation, or change. Man's works might fluctuate, change, or be destroyed, but not so with God's, they were, and are eternal; eternal mind, and eternal matter; organized and created according to the unsearchable intelligence of that eternal unfathomable mind; that fountain of intelligence, forethought, wisdom, and energy, that dwells with God. And this earth, and man in their destination, and all the works of this creation, are as unchangeable as the sun, moon, or stars, and as unalterable as the throne of God. Satan may deceive men, for a season; their minds may be blinded by the god of this world, but God's purposes will be unchanged. Who is Satan? A being powerful, energetic, deceptive, insinuating; and yet necessary to develop the evil, as there are bitters, to make us appreciate the sweet; darkness, to make us appreciate light; evil and its sorrows, that we may appreciate the good; error that we may be enabled to appreciate truth; misery, in order that we may appreciate happiness. And as there are in the works of creation opposing, mineralogical substances which in chemical processes are necessary to develop certain properties of matter, and produce certain effects; as fire is necessary to purify silver, gold, and the precious metals, so it is necessary to instruct, and prepare man for his ultimate destiny--to test his virtue, develop his folly, exhibit his weakness and prove his incompetency without God to rule himself or the earth; or to make himself happy or exalt himself in time, or in eternity. But again, who is Satan? He is a being of God's own make, under his control, subject to his will, cast out of Heaven for rebellion; and when his services can be dispensed with, an angel will cast him into the bottomless pit. Can he fight against and overcome God? Verily, No! Can he alter the designs of God? Verily, No! Satan may rage; but the Lord can confine him within proper limits. He may instigate rebellion against God, but the Lord can bind him in chains. Shall the purposes of the Lord be frustrated? Verily, No! The nations of the earth may be drunken, and rush against each other like inebriates; but the Lord's purposes are unchanged. Thrones may be cast down, kingdoms depopulated; and blood, sword, and famine may prevail, yet the Lord lives, and will accomplish his own designs. Man may forget God, but God does not forget man: man may be ignorant of his calling, but not so with God. Man may not reflect upon the designs of God, in relation to this earth, but God must and does; and if in man's madness, his infidelity, his hypocrisy, or his ignorance, he cannot find time here to reflect upon these things, he will find ample leisure hereafter, and the purposes of God will roll on; and perhaps when he shall be preached to, as the rebellious Antediluvians, after receiving the punishment of his deeds, he may know something more of the power, justice, and purposes of God, and be glad to hear the Gospel in prison which he rejected on this earth. But to suppose that the purposes of God will be frustrated in relation to his designs in the formation of this earth, is altogether folly. They will roll on as steadily as the sun or moon in their courses. And as surely as we look in the east for the rising of the sun in the morning to display his gorgeous glory, light up the beauties of creation, and waken sleepy man; so surely will "the sun of righteousness arise with healing in his wings," so surely will the sleeping dead burst from their tombs, and the glorified bodies with their spirits re-unite, so surely will a reign of justice, truth, equity, and happiness--the reign of God, supersede the barbarous oppression, and corrupt governments of this world, so surely will that long night of darkness, ignorance, crime, and error be superseded by the glorious day of righteousness; and so surely will this earth become as the Garden of the Lord, the kingdom and reign of God be established, and the Saints of the Most High take the kingdom and possess it for ever and ever. The time of the restitution of all things will be ushered in; the earth resume its paradisiacal glory, and the dead and the living Saints possess the full fruition of those things for which they lived, and suffered, and died. These are the hopes that the ancient Saints enjoyed; they possessed hopes that bloomed with immortality and eternal life; hopes planted there by the Spirit of God, and conferred by the ministering of Angels, the visions of the Almighty, the opening of the Heavens, and the promises of God. They lived and died in hopes of a better resurrection. How different to the narrow, conceited, grovelling views of would-be philosophers, of sickly religionists, and dreaming philanthropists! Therefore, as we have said, anything short of this would render inutile the hopes of the Saints; would fail to accomplish the expectation of millions of spirits; and cause Satan to triumph, and frustrate the designs of God. This earth, after wading through all the corruptions of men, being cursed for his sake, and not permitted to shed forth its full lustre and glory, must yet take its proper place in God's creations; be purified from that corruption under which it has groaned for ages, and become a fit place for redeemed men, angels, and God to dwell upon. The Lord Jesus will come and dispossess the usurper; take possession of his own kingdom; introduce a rule of righteousness; and reign there with his Saints, who, together with him, are the rightful proprietors. Chapter X. ------------------ Will God's Kingdom Be a Literal or a Spiritual Kingdom? It would be almost unnecessary to answer such a question as the above, were it not for the opinions that are entertained in the world concerning a purely spiritual kingdom, particularly as in a preceding chapter I have clearly pointed out a literal kingdom, rule, and reign. But I have introduced this merely to meet some questions that exist in the minds of many, relative to a spiritual kingdom, arising from certain remarks of our Saviour's, where he says, "My kingdom is not of this world;" and again, the "kingdom of heaven is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost;" and again, "the kingdom of God is within (or among) you." The kingdom of God, as I have already stated, is the government of God, whether in the heavens, or on the earth. Hence Jesus taught his disciples to pray, "Thy kingdom come, thy will be done on earth, as it is done in heaven." And when the kingdom of God is established on the earth, and prevails universally, then will the will of God be done on earth, and not till then; then will the reign of God exist on the earth, as it now does in heaven. It is this reign we are speaking of, a reign of righteousness. But whenever God's laws are established, or his kingdom is organized, and officers selected, and men yield obedience to the laws of the kingdom of God; to such an extent does God's kingdom prevail. John preached the kingdom of God, or, heaven nigh at hand. Jesus said, the kingdom of heaven is within you. Jesus compared the kingdom of heaven to a husbandman who sowed wheat, and when he went to his field, he found tares also. Matt. xiii. Now what was this field? The field was the world, or in other words, God's rightful possession, where he ought to govern; the good seed are the children of the kingdom, or those who receive and obey the laws of the kingdom of heaven. The tares are the children of the wicked one; or those who rebel against God and his laws. The tares are to be gathered out of his kingdom, and burned; and then are the righteous to shine as the sun in the kingdom of their Father. Again, the kingdom of Heaven is likened unto a treasure that a man found in a field, and sold all his possessions, in order that he might possess himself of that field and treasure; and a pearl of great price, for which a man did likewise; thus Abraham, Noah, Lot, Moses, and many of the Prophets purchased this treasure at the sacrifice of all things. And why? They discovered the pearl, the treasure, and had respect unto the recompense of reward; enduring as seeing him who is invisible. And what was it all for? For the purpose of obtaining present blessings, earthly enjoyments, the pleasures of sense? No! they all died in faith _not having_ received the promises; but having seen them afar off; they knew of the treasure, and sold all for it; they "looked for a city which hath foundations, whose builder and maker is God." Wherefore it is said, God is not ashamed to be called their God, for he hath prepared for them a city. They looked for a reign of righteousness--the government of God--they were inspired with the same hope as that of all the Prophets who had prophesied since the world begun, viz., the hope of the restitution of all things. John the Baptist, and Jesus would have introduced the kingdom; but the people would not have it; still, as the apostle John says, to as many as did believe, "to them gave he power to become the Sons of God, even to them that believe on his name." John i. 12. They became sons of God. Yes, say some spiritually, and I say literally too. They made a literal covenant with God to keep his laws; they were administered to literally by officers of the kingdom of God; they believed literally; were baptised literally, and received the gift of the Holy Ghost literally; and became literally the servants or sons of God. But what was their hope? Was it in this world? Yes, but not at the present. They expected the promise of Jesus to be fulfilled to them: "Blessed are the meek, for they shall inherit the earth." And they looked, with Peter, and all the ancient Saints, for a new Heaven and a new Earth, wherein dwelleth righteousness. They looked with Paul, and the Saints to whom he wrote, for a kingdom, not ariel or visionary, but one "which hath foundations, whose builder and maker is God." The world, as we have before stated, although it belongs to God, has never been under his control. His vineyard has brought forth briars and thorns; tares have been sown in his field; but there has been some wheat, and that wheat represents the children of the kingdom, who have kept his laws and observed his ordinances; and wheresoever the laws of his kingdom have been observed, in the same proportion has his kingdom prevailed. Christ, therefore, organized his kingdom with Apostles, Prophets, Pastors, Teachers, Evangelists, etc.; officers and administrators of his laws, which laws were given by the Lord; they baptized for the remission of sins, laid on hands for the gift of the Holy Ghost, and introduced members into the kingdom of God on earth, and as they were empowered to bind on earth, and in heaven, to seal on earth, and in heaven, these persons, not only became members of the Church here, but also of the kingdom of heaven, and participators in all its blessings here and hereafter. They were now Sons of God; but it did not fully appear yet what they should be, only they should be like him. If he conquered death, so should they; if he overcame, so should they; if he sat down upon his Father's throne, he would give to them that overcame, power to sit down upon his throne, as he overcame and sat down upon his Father's throne. And if Jesus comes to reign on the earth, he will also bring his Saints with him, and they shall live and reign with him. These things are spiritual, but they are literal; they are temporal, but they are also spiritual and eternal. Hence with God all things are temporal; all things are spiritual; and all things are eternal. These are only our phrases to specify certain ideas, which ideas in themselves are very often incorrect: we have bodies and spirits, but it takes both to be a perfect man. We talk about time and eternity,--what is time? A portion of eternity; eternity was, before time was, and will continue to exist when time shall be no more. Spiritual and temporal things are only so, as we form ideas of them. What is our body?--temporal, material? Yes, matter; but the matter of which it is made is eternal, and it will yet be spiritual like unto Christ's glorious body. What is our spirit?--material, spiritual and eternal also? But more subtle and elastic than our corporeal bodies. Having said so much on this subject, we now come to some of our questions. "The kingdom of Heaven is not meat and drink, but righteousness, and peace, and joy, in the Holy Ghost." What are we to understand by this? that righteousness composes a kingdom? Righteousness is an attribute, a principle, a state of being, not a government; peace and joy are the result of this attribute. God is righteous, and consequently righteousness flows from him. There may be also a righteous man; but we do not say that God is a kingdom, or that a righteous man is a kingdom, but that the kingdom of God is a righteous kingdom. You can say a righteous kingdom, a kingdom of righteousness; but you cannot say righteousness is a kingdom. A kingdom may be governed by righteous laws; its laws may be righteous, its administrators righteous, its people righteous; but to say righteousness is a kingdom, is nonsense. The kingdom of God is a righteous kingdom; it is made up of higher enjoyments than eating and drinking; it is more refined and elevated; it is a kingdom of holiness, virtue, purity; of "righteousness, and peace, and joy in the Holy Ghost,"--principles that exist in part now, as far as the kingdom extends. When the kingdom of God is universal, it will, like the kingdom in the heavens, be all "righteousness, peace, and joy in the Holy Ghost;" yet, it will have its laws, officers, and administrators, and will be a literal, tangible thing. The Spirit of the Lord shall be poured upon all flesh; the will of God will be done on earth as it is in heaven, and the joy and peace which result from righteousness, will be experienced by all the world. What did Jesus mean, then, when he said, "The kingdom of Heaven is within you," or "among you" (marginal reading.) Luke xvii. 20, 21. There certainly must be some mistake here, for Jesus was speaking to Pharisees, whom he had denounced as corrupt men, hypocrites, whited walls, painted sepulchres, etc. Now, who will say they had the kingdom of God within them? The kingdom of God was among them. And it did not come with observation, nor with ostentation or pomp; they might have seen it, but their eyes were blinded, that they could not see; their ears were stopped that they could not hear. Many of us suppose that if we had lived in their day, we should have recognized it among the miracles, signs, and powers that were manifested by him. But Jesus said, "My sheep hear my voice, and know me, and follow me, but others do not." If any man do his will, says Jesus, "he shall know of the doctrine whether it be of God, or whether I speak of myself." John vii. 17. But if they do not, what then? They have eyes, but see not; ears, but hear not. The God of this world blinds their eyes, lest the light of the gospel should shine in upon them. Jesus says, "Except a man be born again; he cannot see the kingdom of God." And "except he is born of water and the spirit, he cannot enter into it." John iii. 3 and 5. It therefore cometh not with observation; the Scriptures are clear on the point, and show to the last that when God's kingdom shall be more fully established on the earth, the inhabitants of the earth will be as ignorant of it as the Jews were, that Jesus was the Messiah; for the nations of the earth, with their kings, will yet be gathered together against the people of the Lord, to battle, when the Lord himself will go and fight against them, and there will be one of the most terrible slaughters that ever took place on the earth. It cometh _not with observation_. It is a righteous kingdom, and righteous men can see it, and appreciate it, and those only. I have demonstrated, in a preceding chapter, to which I refer my readers, more fully on this subject, that the kingdom of God would be literally established on the earth; it will not be an ariel phantom, according to some visionaries, but a substantial reality. It will be established, as before said, on a literal earth, and will be composed of literal men, women, and children; of living saints who keep the commandments of God, and of resurrected bodies who shall actually come out of their graves, and live on the earth. The Lord will be king over all the earth, and all mankind literally under his sovereignty, and every nation under the heavens will have to acknowledge his authority, and bow to his sceptre. Those who serve him in righteousness will have communications with God, and with Jesus; will have the ministering of Angels, and will know the past, the present, and the future; and other people, who may not yield full obedience to his laws, nor be fully instructed in his covenants, will, nevertheless, have to yield full obedience to his government. For it will be the reign of God upon the earth, and he will enforce his laws, and command that obedience from the nations of the world which is legitimately his right. Satan will not then be permitted to control its inhabitants, for the Lord God will be king over all the earth, and the kingdom and greatness of the kingdom under the whole heaven will be given to the saints. This may properly be called the day of reckoning, the time when the world's accounts will be settled; when things that have been going wrong for ages, will be put right; when injustice and misrule will no more be permitted; when the usurper shall be cast out; when the rightful heir shall possess the kingdom; when unrighteousness will be banished, and justice and judgement bear sway; when the wicked shall be rooted out of the earth, and the saints possess it; when God's designs shall be accomplished on the earth, and men resume their proper position. It is the fulfilment of the promises of the Lord to his people, or in scriptural words, "The dispensation of the fulness of times, when God will gather together all things in one." Satan has had his dominion, and has deceived, corrupted, and cursed the human family; but then his dominion will be destroyed, and he will be cast into the bottomless pit; men will no longer be under the influence of his spirit, be decoyed by his wiles, or imposed upon by his deceptions. Religion, and the fear of God, will no longer be painted in dismal colours, or be dressed in the sable drapery of sanctimonious priests, or sacerdotal gloom; nor yet in the forbidding costumes of hermits, monks, and nuns. But, stript of all this religious masquerade, and superstitious mummery, the fear of God, and the observance of his laws, will be looked upon in their proper light. God will be seen, feared, and worshipped as our Father, Friend, and Benefactor; his laws will be kept as being those framed by infinite wisdom, and the most conducive to the happiness of the human family. Virtue, truth, and righteousness, will appear in their native loveliness, beauty, simplicity, glory, and magnificence, for God alone will be exalted in that day. Chapter XI. ------------------ The Establishment of the Kingdom of God upon the Earth. How will the kingdom of God be established? We have already shown very clearly, that none of the means which are now used among men are commensurate with the object designed, and that all the combined wisdom of man must, and will fail, in the accomplishment of this object; that the present forms of political and religious rule cannot effect it; that philosophy is quite as impotent; and that as these have all failed for ages, as a natural consequence they must continue to fail. We have portrayed the world broken, corrupted, fallen, degraded and ruined; and shown that nothing but a world's God can put it right. The question is, what course will God take for the accomplishment of this thing? and as this is a matter that requires more than human reason, and as we are left entirely to Revelation, either past, present, or to come, it is to this only that we can apply. We will enquire, therefore, what the Scriptures say on this subject. It is called the kingdom of God, or the kingdom of heaven. If, therefore, it is the kingdom of heaven, it must receive its _laws, organization,_ and _government,_ from heaven; for if they were earthly, then would they be like those on the earth. The kingdom of heaven must therefore be the government, and laws of heaven, on the earth. If the government and laws of heaven are known and observed on the earth, they must be communicated, or revealed from the heavens to the earth. These things are plain and evident, if we are to have any kingdom of heaven, for it is very clear, that if it is not God's rule, it cannot be his _government,_ and it is as evident that if it is not revealed from heaven it cannot be the _kingdom of heaven_. That such a kingdom will be set up is evident from the following, "And in the days of these kings shall the God of Heaven set up a kingdom, which shall never be destroyed, and the kingdom shall not be left to other people." Dan. ii. 44; and again, "I saw in the night visions, and behold one like the Son of man came with the clouds of Heaven, and came to the Ancient of Days; and they brought him near before him. And there was given him dominion, and glory, and a kingdom that all people, nations, and languages, should serve him; his dominion is an everlasting dominion, which shall not pass away; and his kingdom that which shall not be destroyed." Dan. vii 13, 14. From the above we learn two things: First--that God will set up a kingdom which shall be universal; and, that that kingdom shall not be given into the hands of other people; and secondly--that the Saints of God shall take possession of that kingdom. The Angel which announced to Mary the birth of Jesus said, "He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his Father David; and he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end." Luke i. 32, 33. It may not be improper here to notice an opinion that has very generally prevailed throughout the Christian world, that Christ's kingdom was a spiritual kingdom; that it was set up at the time our Saviour was upon the earth; and that Christianity as it now exists, is that kingdom. After what I have already written on the subject of a literal reign and kingdom, this would seem superfluous; but as this opinion is almost universal in the Christian world, my readers must excuse me, if, in this instance, I digress a little. Several writers in the Catholic church, as well as the Rev. David Simpson, M. A., Bishop Burnett, the Rev. John Wesley, and many others among the Protestants, have advocated the above opinion. The substance of their ideas is as follows: that Daniel, by the figure of an image of gold, silver, brass, iron, clay, in chap. ii.--and by the figures of the four beasts, in chap, vii., represented a spiritual kingdom; that this kingdom was set up in the days of the Saviour, and his disciples; that Christianity, as it now exists, is that kingdom, and that it will become universal over all the earth. They state that the four great empires, the Babylonian, Persian, Grecian, and Roman, are represented by the head, breast, belly, and legs of the Image, and by the four Beasts, in chapter vii; and that the kingdom of God was to be set up under the dominion of the fourth, which, as they correctly state, was the Roman. They state, moreover, that the declaration and prophecy of the Angel to Mary, above quoted, were also fulfilled in the first coming of the Messiah; in his preaching, in his gospel, and in the organizing of the church, etc. Many other passages are made to bear the same signification, which it would be foreign from my present purpose to notice. I have referred to the above, as some of the most prominent. Now, with all deference to the gentlemen who have written on this subject (and education, respectability, and talent, entitle their opinions to some respect) I must beg leave to differ from them, and consider, that in trying to support a favorite dogma, they have been led into error; for it seems to me that nothing can be more foreign to the meaning of these scriptures than the above interpretation. Now concerning the four great monarchies being represented as above, I consider it is perfectly correct; but to state that the kingdom was to be set up under the fourth monarchy, or under the dominion of the fourth beast, is stretching the thing too far; and putting a construction upon it which it evidently will not bear. The text reads, "in the days of those kings shall the God of Heaven set up a kingdom." The question is, What kings? I am answered, during the reign of one of the four; and that as Christ came during the reign, and dominion of the Roman empire, it evidently refers to that. But let me again ask a question, Under the reign of what kings was this kingdom to be set up? Under the reign of the fourth? Verily, No. Let Daniel speak for himself. After describing the fourth kingdom, which was the Roman, which is compared to iron, and which in the Image was represented by the legs, he then refers to other kingdoms and powers, as being compared to iron and clay. There were also feet and toes, as well as a _body_, which were compared to powers or kings. This is clearly exemplified in the seventh chapter of Daniel, for after speaking of the four kings, he describes ten horns, of which the ten toes in the Image above referred to, are typical. Those ten horns, he says, are ten kings. It was, then, in the days of those kings, or while those kingdoms should be in existence, that the God of Heaven should set up a kingdom; and not during the power of the fourth kingdom; to which, with any degree of truthfulness, the figure could not apply in either case. But again, it could not apply to the first coming of our Saviour for the following reasons:-- First.--The stone hewn out of the mountain without hands was to smite the Image on the toes; whereas, according to the interpretation of the divines before referred to, the toes were not yet in existence, for they state that this kingdom was set up during the fourth monarchy, which was the Roman, and which is represented in the legs of the Image. Now, as the powers composing the feet and toes were not yet formed, how could the little stone smite that which was not in existence? For it will be observed that after the whole Image was made, the stone was hewn out of the mountains without hands which smote it. Secondly.--When this kingdom is set up, it is stated "it _shall not be left to other people;_" but we are told in Dan. vii. chap., that after the fourth monarchy which was the time, according to the aforesaid interpretation, for the setting up of the kingdom of God, a certain "horn," or king, should make war with the Saints, and prevail against them; and that "he should think to change times and laws--and that they should be _given into his hand_." Nothing can be more obvious than this; for this power, after the first coming of the Messiah, not only thinks to change times and laws, but "they" are actually "given into his hand," which will not be the case, when the kingdom above referred to is set up. Thirdly.--When the kingdom of God was to be set up, it was to be "given to the Saints of the Most High;" and all nations, kindreds, people, and tongues, were to obey the Lord, which has not taken place, and never can under the present state of things. Fourthly.--There is no more similarity between Christianity, as it now exists, with all its superstitions, corruptions, jargons, contentions, divisions, weakness, and imbecility, and this KINGDOM OF GOD, as spoken of in the Scriptures, than there is between light and darkness; and it would no more compare with things to come, than an orange would compare with the earth, or a taper with the glorious luminary of day. Fifthly.--The kingdom of God, as spoken of by Daniel, was to become universal, which Christianity has not, and cannot, as it now exists. Sixthly.--The Angel's testimony to Mary has not yet been fulfilled. It is stated, that "The Lord shall give unto him the throne of his father David, and he shall reign over the House of Jacob for ever, and of his kingdom there shall be no end;" whereas he did not sit upon David's throne, nor does he now; he did not reign over the house of Jacob, nor does he now, for the ten tribes are yet outcasts; "the house of Judah is scattered and without a king," and Jesus himself, when asked to divide an inheritance, demanded, "Who made me a ruler or king." He, indeed was a king; "but in his humiliation his judgement was taken away." From the whole of the above it is very evident that the kingdom, of which these divines speak, was not, and could not be the one referred to by Daniel, or by the angel to Mary; as we have before stated, it was a literal kingdom, and not a spiritual one only. I would further remark here, that a certain power was to "make war with the Saints, and to prevail against them until the Ancient of Days came;" and then, and not till then, was "judgement given to the Saints of the Most High." We will now return from our digression, and after stating that the kingdom of God is a literal kingdom; that it will be great, powerful, glorious, and universal, and that it will extend from sea to sea, and from the rivers unto the ends of the earth; that all kingdoms will be in subjection to it, and all powers obey it, we will proceed to examine how it will be established. It is compared to a small stone "hewn out of the mountain without hands," and yet the God of Heaven is to set up this kingdom. Isaiah, in his eleventh chapter, to which I refer my readers, in speaking of the establishment of this kingdom, says, "In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek, and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth." 10-12. From the above it would seem, that an ensign or standard is to be raised to the nations; that the Gentiles shall seek to it; and that the ten tribes return, as well as the Jews to their land; that the dispersed of Judah, and the outcasts of Israel are to return. Now, a standard, or ensign, is a nation's colours, flag, or rallying point; it is one of those appendages to a kingdom that is always respected by its inhabitants. It is used in a variety of ways, and for different purposes; sometimes by the emperor, king, governor, or general, to signify his presence; sometimes by vessels to specify their nation; and sometimes by estates, cities, corporations, or clubs: and always by armies and navies, to represent whom they belong to. If a king had a proclamation to make, and wished to rally his subjects, or try their fidelity, he might send a flag, or standard, and all that rallied to it would be considered his liege subjects. But here the God of Heaven sets up a standard. The world, as we have before stated, is his; it is his right to possess it. Satan has held the dominion for some time, and the Lord now comes to dispossess him, to take possession of his rightful inheritance, and to rule his own kingdom. In order to do this, he issues his mandate, makes a proclamation, lifts up a standard, and invites all to join it. Those who do may be considered as his servants, as the citizens of his kingdom; those who do not, as being in opposition to him, his government, and laws. As the Father of the human family, as the prince and king, he lifts up an ensign, and calls the world's attention. Now the only rational way for the Lord to accomplish this, is to form a communication with man, and to make him acquainted with his laws. We cannot conceive of him thundering from the heavens and terrifying the inhabitants of the earth, nor yet sending angels with flaming swords to coerce obedience. This would be using physical power to control the mind; but as man is a free agent, he uses other means to act upon his mind, his judgement, and his will; and by the beauty and loveliness of virtue, purity, holiness, and the fear of God, to captivate his feelings, control his judgement, and influence him to render that obedience to God which is justly his due; not until these means fail, will others be exercised. As the world are ignorant of God and his laws, not having had any communication with him for eighteen hundred years; and as all those great and important events must transpire, and as the Lord says he will "do nothing but what he reveals to his servants the Prophets," it follows, that there must be revelations made from God; and if so, as a necessary consequence, there must be prophets to reveal them to. How did God ever reveal his will, and purposes to Enoch, Noah, Abraham, Moses, the Prophets, Jesus, and his Disciples, and they to the people? God's messengers made known his will, and the people obeyed, or rejected it. If they were punished by floods, fire, plagues, pestilence, dispersions, death, etc., it was in consequence of their disobedience. As God has dealt in former times, so will he in the latter, with this difference, that he will accomplish his purposes in the last days; he will set up his kingdom; he will protect the righteous, _destroy_ Satan, and his works, purge the earth from wickedness, and bring in the restitution of all things. The above, while it is the only rational way, is evidently the only just, and scriptural way. Some people talk about the world being burned up, about plagues, pestilence, famine, sword, and ruin, and all these things being instantaneous. Now it would not be just for the Lord to punish the inhabitants of the earth without warning. For if the world are ignorant of God, they cannot altogether be blamed for it; if they are made the dupes of false systems, and false principles, they cannot help it; many of them are doing as well as they can while, as we have before stated, it would be unjust for the world to continue as it is. It would at the same time be as unjust to punish the inhabitants of the world for things that they are ignorant of, or for things over which they have no control. Before the Lord destroyed the inhabitants of the old world, he sent Enoch and Noah to warn them. Before the Lord destroyed Sodom and Gomorrah, he sent Lot into their midst. Before the Children of Israel were carried captive to Babylon, they were warned of it by the Prophets; and before Jerusalem was destroyed, the inhabitants had the testimony of our Lord, and his Disciples. And so will it be in the last days; and as it is the world that is concerned, the world will have to be warned. We will therefore proceed to examine the scriptural testimony on this subject. John says in the Revelations, "And I saw another angel fly in the midst of Heaven, having the everlasting gospel to preach unto them, that dwell on the earth; and to every nation, and kindred, tongue, and people, saying with a loud voice, Fear God, and give glory to him, for the hour of his judgement is come, and worship him that made heaven and earth, the sea, and the fountains of waters. And there followed another angel, saying, Bahylon the great is fallen." xiv. 6-8. Here, then, a light bursts forth from the heavens; a celestial messenger is deputed to convey to men tidings of salvation; the everlasting gospel is again to be proclaimed to the children of men; The proclamation is to be made to "every nation, kindred, people, and tongue." Associated with this, was to be another declaration, "Fear God, and give glory to him, for the hour of his judgement is come." Thus, all were to have a fair warning, and afterwards Babylon falls--not before. From the above it is evident, that the everlasting gospel will be restored, accompanied with a warning to the world. Now, if the everlasting gospel is restored, there must be the same principles, laws, officers, or administrators, and ordinances. If, before, they had Apostles, they will again have them; the same laws and ordinances will be introduced, and the same method for receiving members into the kingdom. They will also have Prophets, Pastors, Teachers, and Evangelists. If they baptised by immersion for the remission of sins, and laid on hands for the gift of the Holy Ghost, they will again do the same things. If the gift of the Holy Ghost formerly brought things past to the saints' remembrance, led them into all truth, and showed them things to come, it will do the same again, for it is the everlasting gospel. If formerly it caused men to dream dreams, and to see visions, it will do the same again; if to one was given the gift of tongues, to another the gift of healing, to another power to work miracles, to another the gift of wisdom, the same will exist in latter days, for it is the everlasting gospel which is to be restored. If it put men in possession of a knowledge of God, and of his purposes, and brought life and immortality to light in former days, it will do the same again. If it dispelled the clouds of darkness, unveiled the heavens, put men in possession of certainty, and gave them a hope that bloomed with immortality and eternal life, it will do the same again. If it caused men to know the object of their creation, their relationship to God, their position on the earth, and their final exaltation and glory, it will do the same again, for it is the everlasting Gospel. In short, it is the will of God to man, the government of God among men, and a portion of that light, glory and intelligence, which exist with God and angels, communicated to mortals, and obtained through obedience to his laws and ordinances. If the Gospel formerly was to be proclaimed to all nations, so it is now, with this difference associated with it, there is to be a cry, "Fear God, and give glory to him, for the hour of His judgement is come." From this, then, we may expect a proclamation to be made to all people; messengers to go forth to every nation, and the same principles which once existed to be again restored in all their fulness, power, glory, and blessings. The above is the way pointed out in the Scriptures, and is the only just and rational way to deal with rational, intelligent beings; for intelligence must be appealed to by intelligence, and it would be unjust to punish the world indiscriminately, without first appealing to their reason, judgement, and intelligence. But not only will the everlasting Gospel be again restored, and be preached in its fulness as formerly, and go as a messenger to all the world; not only will there be a spiritual kingdom and organization; but there will also be a literal kingdom, a nation, or nations, a Zion, and the people will gather to that. We will here insert a prophecy of David on this subject: "But thou, O Lord, shalt endure for ever; and thy remembrance unto all generations. Thou shalt arise, and have mercy upon Zion: for the time to favor her, yea, the set time, is come. For thy servants take pleasure in her stones, and favor the dust thereof. So the heathen shall fear the name of the Lord, and all the kings of the earth thy glory. When the Lord shall build up Zion, he shall appear in his glory. He will regard the prayer of the destitute, and not despise their prayer. This shall be written for the generation to come: and the people which shall be created shall praise the Lord. For he hath looked down from the height of his sanctuary; from heaven did the Lord behold the earth; to hear the groaning of the prisoner; to loose those that are appointed to death; to declare the name of the Lord in Zion, and his praise in Jerusalem; when the people are gathered together, and the kingdoms to serve the Lord." Psalm cii. 12-22. Here we find, First, that a literal Zion is to be built up; Secondly, that when that Zion is built up, the Lord will come--will appear in his glory; Thirdly, that it is something which concerns the nations of the earth, and the whole world, for there shall the people be gathered together, and the kingdoms to serve the Lord. It may be proper here to remark, that there will be two places of gathering, or Zions; the one in Jerusalem, the other in another place; the one is a place where the Jews will gather to, and the other a mixed multitude of all nations. Concerning the house of Israel, Jeremiah says, "Therefore, behold, the days come, saith the Lord, that it shall no more be said, The Lord liveth, that brought up the children of Israel out of the land of Egypt; but, the Lord liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers," xvi. 14, 15. According to this passage, and many others, there will evidently be a great display of the power of God manifested towards the house of Israel in their restitution to their former habitations. Another Scripture says, that "Jerusalem shall be inhabited in her own place, even in Jerusalem." Here I would remark, that there was a Zion formerly in Jerusalem; but there is also another spoken of in the Scriptures. Hence, in the passage which we quoted from the Psalms, the Kingdoms are to be gathered together in Zion, and the people to serve the Lord; and not only the Jews, but the Heathens are to fear the name of the Lord, and all the kings of the earth his glory. The law is to issue from Zion, and the word of the Lord from Jerusalem. Again--"The Lord God that gathereth the outcasts of Israel, says, yet will I gather others unto me besides these." It is very evident from these passages that there are two places of gathering, as well as from many others that might be quoted. For example, Joel, in speaking of the troubles of the last days, says, There shall in the last days be deliverance in Mount Zion, and in Jerusalem. Now, he never could say with propriety in Mount Zion, and in Jerusalem, if these were not two places. The ancient Zion was in Jerusalem. It would not be proper to say in London, and in London; but you could say in London and in Edinburgh, in New York and in Philadelphia, in Frankfort and in Brussels; and so you can say in Zion and in Jerusalem. But again, the Jews are to be gathered to Jerusalem in unbelief, as spoken of in Zechariah; and when the Messiah appears among them, being ignorant of Jesus, they shall ask, "What are these wounds in thy hands?" Then he shall answer, "Those with which I was wounded in the house of my friends." xiii. 6. And then a fountain shall be opened for the house of David, and the inhabitants of Jerusalem, and they will enter into the covenant by baptism, xiii. 1. But the people of Zion the Lord will take them one of a city, and two of a family, and bring them there, and give them pastors after his own heart, that shall feed them with knowledge and understanding. Jer. iii. 14, 15. The people there are to be all righteous. It is the last Zion that we wish more particularly to speak of at present, as associated with the kingdom of God; and, as we are now searching out the manner in which the kingdom of God will be established, it is to us a matter of great importance. There are very great judgements spoken of in the last days, as the consequence of man's departure from God; these we have already referred to in part; but as we have mentioned, the Gospel must again be preached as a warning unto all nations, and accompanied with it is to be a proclamation, "Fear God, and give glory to him, for the hour of his judgement is come." Rev. xiv. 7. But the people would very reasonably be heard to enquire, what can we do? What hope have we? If war comes, we cannot either prevent or avoid it. If plague stalks through the earth, what guarantee have we of deliverance. You say you have come as messengers of mercy to us, and as the messengers of the nations. What shall we do? Let Isaiah answer: he has told the tale of war, and defined the remedy. This shall be the answer of the messenger of the nations, that "the Lord hath founded Zion, and the poor of his people shall trust in it." xiv. 32. Yes, says Joel, when this great and terrible day of the Lord comes, there shall be deliverance in Mount Zion, and in Jerusalem, as the Lord hath said, and in the remnant whom the Lord shall call. ii. 32. Yes, says Jeremiah, He will take them one of a city, and two of a family, and bring them to Zion, and give them pastors after his own heart, that shall feed them with knowledge and understanding, iii. 14, 15. The proclamation to the world will be the means of establishing this Zion, by gathering together multitudes of people from among all nations. For there are multitudes among all nations who are sincerely desirous to do the will of God, when they are made acquainted with it; but having been cajoled with priestcraft and abominations so long, they know not which course to steer, and are jealous of almost everything. As it was formerly, so will it be in the latter times. Jesus said, "My sheep hear my voice, and know me, and follow me, and a stranger they will not follow, for they know not the voice of strangers." Those who love truth, and desire to be governed by it, will embrace it, and enter into the covenant which the Lord will make with his people in the last days, and be gathered with them; they will be taught of the Lord in Zion, will form his kingdom on the earth, and will be prepared for the Lord when he comes to take possession of his kingdom. For "when the Lord shall build up Zion, he shall appear in his glory," and not before. But if Zion is never built up, the Lord never will come, for he must have a people, and a place to come to. The prophets hailed this day with pleasure, as the ushering in of those glorious times, which were to follow. Micah says, "But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for the law shall go forth of Zion, and the word of the Lord from Jerusalem." iv. 1, 2. Isaiah with rapture gazed upon the scene, and in ecstacy cried out, "Who are these that fly as a cloud, and as the doves to their windows? Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from afar, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because he hath glorified thee. And the sons of strangers shall build up thy walls, and their kings shall minister unto thee." lx. 8-10. You will find by reading the 14th verse, that this place is to be called "The City of the Lord; the Zion of the Holy One of Israel." Here then we find, that the Lord will have a house built; that it shall be upon the tops of the mountains, and be exalted above the hills; that many nations shall go there, to learn the will of the Lord, and that the law shall go forth from Zion. That the people shall come as clouds to it; that they shall take their silver and gold with them. That God's worship will be known, and the religion of the Lord will lose its forbidding aspect. And God, and his religion, be popular among the nations of the earth. This brings us to another means that will be made use of, for the establishment of the kingdom of God; for, before this, he will rebuke strong nations that are _afar off. And before they "beat their swords into ploughshares, and their spears into pruning hooks, and nations shall have war no more._"[A] there will be a time of terrible trouble, and distress, of war and calamity, such as never has been before on the earth. Having noticed in the above that a standard will be raised to the nations, that the Gospel will be preached again to all people and a proclamation be made to all nations; that a literal Zion will be built; that the righteous will flock to that Zion, and be taught of the Lord, and be prepared for his coming; that great multitudes will flow to Zion, and the blessing of God dwell there; we now come to point out another way that the kingdom of God will be established, viz., by judgements, that the nations may be purified and prepared for an universal reign. [Footnote A: If any one wish further information on this subject, I refer them to O. Pratt's "New Jerusalem."--Liverpool: S. W. Richards.] Before the Lord destroyed the old world, he directed Noah to prepare an ark; before the cities of Sodom and Gomorrah were destroyed, he told Lot to "flee to the mountains;" before Jerusalem was destroyed, Jesus gave his disciples warning, and told them to "flee out of it;" and before the destruction of the world, a message is sent; after this, the nations will be judged, for God is now preparing his own kingdom for his own reign, and will not be thwarted by any conflicting influence, or opposing power. The testimony of God is first to be made known, the standard is to be raised; the Gospel of the kingdom is to be preached to all nations, the world is to be warned, and then come the troubles. The whole world is in confusion, morally, politically, and religiously; but a voice was to be heard, "Come out of her, my people, that you partake not of her sins, and that ye receive not of her plagues." John saw an angel having the everlasting Gospel to preach to every nation, kindred, people, and tongue. And afterwards there was another cried, "Babylon is fallen." Isaiah, after describing some of the most terrible calamities that should overtake that people, says, "The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the Lord of hosts mustereth the host of the battle .... Pangs shall take hold of them, and they shall be in pain, as a woman that travaileth." That "the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate, and shall destroy the sinners thereof out of it; for the stars of heaven, and the constellations thereof, shall not give their light: the sun shall be darkened in his going forth; and the moon shall not cause her light to shine. And I will punish the world for their evil, and the wicked for their iniquity, and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible. I will make a man more precious than fine gold." xiii. 4-12. After enumerating many other things concerning Babylon and Assyria, as types of things to come, he says, "This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all the nations." xiv. 26. He says again, "Behold the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. And it shall be, as with the people so with the priest; as with the servant, so with his master.... The land shall be utterly emptied, and utterly spoiled: for the Lord hath spoken this word... The earth also is defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinance, broken the everlasting covenant." xxiv. 1-5. From the above, it would seem that terrible judgements await the inhabitants of the world; that there will be a general destruction; the world will be full of war, and confusion, the nations of the earth will be convulsed, and the wicked hurled out of it. Jesus said, when on the earth, "For nation shall rise against nation, and kingdom against kingdom; and there shall be famines and pestilences and earthquakes in divers places; men's hearts shall fail them for fear of those things that are coming on the earth." Jesus came first as the babe of Bethlehem; he will come again, "and rule nations with a rod of iron, and dash them in pieces like a potter's vessel." Isaiah says, "There shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears; but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked, and righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins." xi. 1-5. The first of this was fulfilled when our Saviour came on this earth before; the second will be when he comes again, "he will smite the earth with the rod of his mouth, and with the breath of his lips will he slay the wicked." The spirit of the Lord will be withdrawn from the nations, and after rejecting the truth, they will be left in darkness, to grope their way, and being full of the spirit of wickedness, they will rage and war against each other, and finally, after dreadful struggles, plagues, pestilence, famine, etc., instigated by the powers of darkness, there will be a great gathering of the nations against Jerusalem, for they will be infuriated against its inhabitants, and mighty hosts will assemble, so that they will be like a cloud to cover the land, and the Lord will appear himself to the deliverance of his people and the destruction of the wicked. Zech xiv. Let any one compare this chapter with Ezekiel xxxviii. and xxxix., and he will find one of the most terrible destructions described, that is possible to conceive of; and then turn to the second Psalm, where David describes the kings of the earth taking counsel against the Lord, and against his anointed. He says, He that sitteth in the heavens shall laugh; the Lord shall have them in derision.... That he will set his king upon his holy hill in Zion, that he will give him the heathen for his inheritance, and the uttermost parts of the earth for his possession.... That he will break them with a rod of iron, and dash them in pieces like a potter's vessel; and then he concludes by saying, Be wise, therefore, O ye kings; be instructed, ye judges of the earth, serve the Lord with fear, and rejoice with trembling; kiss the son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. In making a brief summary of what we have said before in relation to the means to be employed for the establishment of the Kingdom of God, we find the following:-- 1st.--That it will be not only a spiritual kingdom, but a temporal and literal one also. 2nd.--That if it is the Kingdom of Heaven, it must be revealed from the heavens. 3rd.--That a standard is to be lifted up, by the Lord, to the nations. 4th.--That an Angel is to come with the everlasting Gospel, which is to be proclaimed to every nation, kindred, people, and tongue; that it is to be the same as the ancient one, and that the same powers and blessings will attend it. 5th.--That not only will the Ancient Gospel be preached, but there will accompany it a declaration of judgement to the nations. 6th.--That there will be a literal Zion, or gathering of the Saints to Zion, as well as a gathering of the Jews to Jerusalem. 7th.--That when this has taken place, the Spirit of God will be withdrawn from the nations, and they will war with and destroy each other. 8th.--That judgements will also overtake them, from the Lord, plague, pestilence, famine, etc. 9th.--That the nations, having lost the Spirit of God, will assemble to fight against the Lord's people, being full of the spirit of unrighteousness, and opposed to the rule and government of God. 10th.--That when they do, the Lord will come and fight against them himself; overthrow their armies, assert his own right, rule the nations with a rod of iron, root the wicked out of the earth, and take possession of his own kingdom. I might here further state, that when the Lord does come to exercise judgement upon the ungodly, to make an end of sin, and bring in everlasting righteousness, he will establish his own laws, demand universal obedience, and cause wickedness and misrule to cease. He will issue his commands, and they must be obeyed; and if the nations of the earth observe not his laws, "they will have no rain." And they will be taught by more forcible means than moral suasion, that they are dependant upon God; for the Lord will demand obedience, and the Scriptures say, time and again, that the wicked shall be rooted out of the land, and the righteous and the meek shall inherit the earth. The Lord, after trying man's rule for thousands of years, now takes the reins of government into his own hands, and makes use of the only possible means of asserting his rights. For if the wicked never were cut off, the righteous never could rule; and if the Devil was still suffered to bear rule, God could not, at the same time; consequently after long delay, he whose right it is, takes possession of the kingdom; and the kingdom, and the greatness of the kingdom under the whole heavens, shall be given to the Saints of the Most High God; and the world will assume that position for which it was made. A King shall rule in righteousness, and Princes shall decree judgement. The knowledge of the Lord will spread, and extend under the auspices of this government. Guided by his counsels, and under his direction, all those, purposes designed of Him, from the commencement, in relation to both living and dead, will be in a fair way for their accomplishment. Chapter XII. ------------------ The Effects of the Establishment of Christ's Kingdom, or the Reign of God upon the Earth. Having said so much pertaining to the Kingdom, we come to our last proposition, and enquire, What will be the effects of the establishment of Christ's kingdom, or the reign of God on the earth? This is, indeed, a grand and important question, and requires our most serious and calm deliberation. If, after all this distress, tribulation, war, bloodshed, and sacrifice of human life, the condition of the world is no better, man is certainly in a most unhappy, hopeless situation. If it is nothing more than some of the changes contemplated by man, from one species of government to another, and we must still have war, bloodshed, and disorder, and be subject to the caprices of tyrants, or the anarchy of mobs, our prospects are indeed gloomy, and our hopes vain; we may as well "eat and drink, for tomorrow we die;" for, as we have already proven, under the most improved state of human governments we should still be subject to all the ills which flesh is heir to, without any redeeming hope. But this is not a transient, short-lived change; it is something decreed by God in relation to the earth and man, from before the commencement of the world; even the dispossessing of Satan, the destruction of the ungodly, and the reign of God; or in other words, putting the moral world in the same position in which the physical world is--under the direction of the Almighty. It is the doing away with war, bloodshed, misery, disease, and sin, and the ushering in of a kingdom of peace, righteousness, justice, happiness, and prosperity. It is the restoration of the earth and man to their primeval glory, and pristine excellence; in fact, the "restitution of all things spoken of by all the prophets since the world began." Now, restoration signifies a bringing back, and must refer to something which existed before; for if it did not exist before, it could not be restored. I cannot describe this better than Parley P. Pratt has done in his "Voice of Warning," and shall therefore make the following extract:-- "This is one of the most important subjects upon which the human mind can contemplate; and one perhaps as little understood, in the present age, as any other now lying over the face of prophecy. But however neglected at the present time, it was once the ground-work of the faith, hope, and joy of the Saints. It was a correct understanding of this subject, and firm belief in it, that influenced all their movements. Their minds once fastening upon it, they could not be shaken from their purposes; their faith was firm, their joy constant, and their hope like an anchor to the soul, both sure and stedfast, reaching to that within the veil. It was this that enabled them to rejoice in the midst of tribulation, persecution, sword, and flame; and in view of this, they took joyfully the spoiling of their goods, and gladly wandered as strangers and pilgrims on the earth. For they sought a country, a city, and an inheritance, that none but a Saint ever thought of, understood, or even hoped for. "Now, we can never understand precisely what is meant by restoration, unless we understand what is lost or taken away; for instance, when we offer to restore any thing to a man, it is as much as to say he once possessed it, but had lost it, and we propose to replace or put him in possession of that which he once had; therefore, when a prophet speaks of the restoration of all things, he means that all things have undergone a change, and are to be again restored to their primitive order, even as they first existed. "First, then, it becomes necessary for us to take a view of creation, as it rolled in purity from the hand of its Creator; and if we can discover the true state in which it then existed, and understand the changes that have taken place since, then we shall be able to understand what is to be restored; and thus our minds being prepared, we shall be looking for the very things which will come, and shall be in no danger of lifting our puny arm, in ignorance, to oppose the things of God. "First, then, we will take a view of the earth, as to its surface, local situation, and productions. "When God had created the heavens and the earth, and separated the light from the darkness, his next great command was to the waters, Gen. i. 9,--'And God said, let the waters under the heaven be gathered together into _one place_, and let the dry land appear: and it was so.' From this we learn a marvellous fact, which very few have ever realized or believed in this benighted age; we learn that the waters, which are now divided into oceans, seas, and lakes, were then all gathered together, into _one_ vast ocean; and, consequently, that the land, which is now torn asunder, and divided into continents and islands, almost innumerable, was then _one_ vast continent or body, not separated as it is now. "Second, we hear the Lord God pronounce the earth, as well as every thing else, very good. From this we learn that there were neither deserts, barren places, stagnant swamps, rough, broken, rugged hills, nor vast mountains covered with eternal snow; and no part of it was located in the frigid zone, so as to render its climate dreary and unproductive, subject to eternal frost, or everlasting chains of ice,-- Where no sweet flowers the dreary landscape cheer, Nor plenteous harvests crown the passing year; but the whole earth was probably one vast plain, or interspersed with gently rising hills, and sloping vales, well calculated for cultivation; while its climate was delightfully varied, with the moderate changes of heat and cold, of wet and dry, which only tended to crown the varied year, with the greater variety of productions, all for the good of man, animal, fowl, or creeping thing; while from the flowery plain, or spicy grove, sweet odours were wafted on every breeze; and all the vast creation of animated being breathed nought but health, and peace, and joy. "Next, we learn from Gen. i. 29, 30,--'And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree, yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.' From these verses we learn, that the earth yielded neither nauseous weeds nor poisonous plants, nor useless thorns and thistles; indeed, every thing that grew was just calculated for the food of man, beast, fowl, and creeping thing; and their food was all vegetable; flesh and blood were never sacrificed to glut their souls, or gratify their appetites; the beasts of the earth were all in perfect harmony with each other; the lion ate straw like the ox--the wolf dwelt with the lamb--the leopard lay down with the kid--the cow and bear fed together, in the same pasture, while their young ones reposed, in perfect security, under the shade of the same trees; all was peace and harmony, and nothing to hurt nor disturb, in all the holy mountain. "And to crown the whole, we behold man created in the image of God, and exalted in dignity and power, having dominion over all the vast creation of animated beings, which swarmed through the earth, while, at the same time, he inhabits a beautiful and well-watered garden, in the midst of which stood the tree of life, to which he had free access; while he stood in the presence of his Maker, conversed with him face to face, and gazed upon his glory, without a dimming veil between. O reader, contemplate, for a moment, this beautiful creation, clothed with peace and plenty; the earth teeming, with harmless animals, rejoicing over all the plain; the air swarming with delightful birds, whose never ceasing notes filled the air with varied melody; and all in subjection to their rightful sovereign who rejoiced over them; while, in a delightful garden--the capitol of creation,--man was seated on the throne of his vast empire, swaying his sceptre over all the earth, with undisputed right; while legions of angels encamped round about him, and joined their glad voices, in grateful songs of praise, and shouts of joy; neither a sigh nor groan was heard, throughout the vast expanse; neither was there sorrow, tears, pain, weeping, sickness, nor death; neither contentions, wars, nor bloodshed; but peace crowned the seasons as they rolled, and life, joy, and love, reigned over all his works. But, O! how changed the scene. "It now becomes my painful duty, to trace some of the important changes, which have taken place, and the causes which have conspired to reduce the earth and its inhabitants to their present state. "First, man fell from his standing before God, by giving heed to temptation; and this fall affected the whole creation, as well as man, and caused various changes to take place; he was banished from the presence of his Creator, and a veil was drawn between them, and he was driven from the garden of Eden, to till the earth, which was then cursed for man's sake, and should begin to bring forth thorns and thistles: and with the sweat of his face he should earn his bread, and in sorrow eat of it, all the days of his life, and finally return to dust. But as to Eve, her curse was a great multiplicity of sorrow and conception; and between her seed, and the seed of the serpent, there was to be a constant enmity; it should bruise the serpent's head, and the serpent should bruise his heel. "Now, reader, contemplate the change. This scene, which was so beautiful a little before, had now become the abode of sorrow and toil, of death and mourning: the earth groaning with its production of accursed thorns and thistles; man and beast at enmity; the serpent slily creeping away, fearing lest his head should got the deadly bruise; and man startling amid the thorny path, in fear, lest the serpent's fangs should pierce his heel; while the lamb yields his blood upon the smoking altar. Soon man begins to persecute, hate, and murder his fellow; until at length the earth is filled with violence; all flesh becomes corrupt, the powers of darkness prevail; and it repented Noah that God had made man, and it grieved him at his heart, because the Lord should come out in vengeance, and cleanse the earth by water. "How far the flood may have contributed, to produce the various changes, as to the division of the earth into broken fragments, islands and continents, mountains and valleys, we have not been informed; the change must have been considerable. But after the flood, in the days of Peleg, the earth was divided.--See Gen. x. 25,--a short history, to be sure, of so great an event; but still it will account for the mighty revolution, which rolled the sea from its own place in the north, and brought it to interpose between different portions of the earth, which were thus parted asunder, and moved into something near their present form; this, together with the earthquakes, revolutions, and commotions which have since taken place, have all contributed to reduce the face of the earth to its present state; while the great curses which have fallen upon different portions, because of the wickedness of men, will account for the stagnant swamps, the sunken lakes, the dead seas, and great deserts. "Witness, for instance, the denunciations of the prophets upon Babylon, how it was to become perpetual desolations, a den of wild beasts, a dwelling of unclean and hateful birds, a place for owls; and should never be inhabited, but should lie desolate from generation to generation. Witness also the plains of Sodom, filled with towns, cities, and flourishing gardens, well watered: but O, how changed! a vast sea of stagnant water alone marks the place. Witness the land of Palestine; in the days of Solomon it was capable of sustaining millions of people, besides a surplus of wheat, and other productions, which were exchanged with the neighbouring nations; whereas, now it is desolate, and hardly capable of sustaining a few miserable inhabitants. And when I cast mine eyes over our own land, and see the numerous swamps, lakes, and ponds of stagnant waters, together with the vast mountains and innumerable rough places; rocks having been rent, and torn asunder, from centre to circumference; I exclaim, Whence all this? "When I read the Book of Mormon, it informs me, that while Christ was crucified among the Jews, this whole American continent was shaken to its foundation, that many cities were sunk, and waters came up in their places; that the rocks were all rent in twain; that mountains were thrown up to an exceeding height; and other mountains became vallies: the level roads spoiled; and the whole face of the land changed.--I then exclaim, These things are no longer a mystery; I have now learned to account for the many wonders, which I everywhere behold, throughout our whole country; when I am passing a ledge of rocks, and see they have all been rent and torn asunder, while some huge fragments are found deeply imbedded in the earth, some rods from whence they were torn, I exclaim, with astonishment, These were the groans! the convulsive throes of agonizing nature! while the Son of God suffered upon the cross! "But men have degenerated, and greatly changed, as well as the earth. The sins, the abominations, and the many evil habits of the latter ages, have added to the miseries, toils, and sufferings of human life. The idleness, extravagance, pride, covetousness, drunkenness, and other abominations, which are characteristics of the latter times, have all combined to sink mankind to the lowest state of wretchedness and degradation; while priestcraft and false doctrines, have greatly tended to lull mankind to sleep, and caused them to rest, infinitely short of the powers and attainments which the ancients did enjoy, and which are alone calculated to exalt the intellectual powers of the human mind, to establish noble and generous sentiments, to enlarge the heart, and to expand the soul to the utmost extent of its capacity. Witness the ancients, conversing with the Great Jehovah, learning lessons from the angels, and receiving instruction by the Holy Ghost, in dreams by night, and visions by day, until at length the veil is taken off, and they permitted to gaze, with wonder and admiration, upon all things past and future; yea, even to soar aloft amid unnumbered worlds; while the vast expanse of eternity stands open before them, and they contemplate the mighty works of the Great I AM, until they know as they are known, and see as they are seen. "Compare this intelligence, with the low smatterings of education and worldly wisdom, which seem to satisfy the narrow mind of man in our generation; yea, behold the narrow-minded, calculating, trading, overreaching, penurious sycophant, of the nineteenth century, who dreams of nothing here, but how to increase his goods, or take advantage of his neighbour; and whose only religious exercises or duties consist of going to meeting, paying the priest his hire, or praying to his God, without expecting to be heard or answered, supposing that God has been deaf and dumb for many centuries, or altogether stupid and indifferent like himself. And having seen the two contrasted, you will be able to form some idea of the vast elevation from which man has fallen; you will also learn, how infinitely beneath his former glory and dignity, he is now living, and your heart will mourn, and be exceedingly sorrowful, when you contemplate him in his low estate--and then think he is your brother; and you will be ready to exclaim, with wonder and astonishment, O man! how art thou fallen! once thou wast the favourite of Heaven; thy Maker delighted to converse with thee, and angels and the spirits of just men made perfect were thy companions; but now thou art degraded, and brought down on a level with the beasts; yea, far beneath them, for they look with horror and affright at your vain amusements, your sports and your drunkenness, and thus often set an example worthy of your imitation. Well did the apostle Peter say of you, that you know nothing, only what you know naturally as brute beasts, made to be taken and destroyed. And thus you perish, from generation to generation. While all creation groans under its pollution; and sorrow and death, mourning and weeping, fill up the measure of the days of man. But O my soul, dwell no longer on this awful scene: let it suffice, to have discovered in some degree, what is lost. Let us turn our attention to what the Prophets have said should be restored. "The Apostle Peter, while preaching to the Jews, says, 'And he shall send Jesus Christ, which before was preached unto you, whom the heavens must receive, until the times of restitution (restoration) of all things which God hath spoken, by the mouth of all the holy prophets, since the world began.' It appears from the above, that all the holy prophets from Adam, and those that follow after, have had their eyes upon a certain time, when all things should be restored to their primitive beauty and excellence. We also learn, that the time of restitution was to be at or near the time of Christ's second coming; for the heavens are to receive him, until the times of restitution, and then the Father shall send him again to the earth. "We will now proceed to notice Isaiah xl. 1-5. 'Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord's hand, double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: and the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it.' "From these verses we learn, first, that the voice of one shall be heard in the wilderness, to prepare the way of the Lord, just at the time when Jerusalem has been trodden down of the Gentiles long enough to have received, at the Lord's hand, double for all her sins, yea, when the warfare of Jerusalem is accomplished, and her iniquities pardoned; then shall this proclamation be made as it was before by John, yea, a second proclamation, to prepare the way of the Lord, for his second coming; and about that time every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and rough places plain, and then the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord hath spoken it. "Thus you see, every mountain being laid low, and every valley exalted, and the rough places being made plain, and the crooked places straight, that these mighty revolutions will begin to restore the face of the earth to its former beauty. But all this done, we have not yet gone through our restoration; there are many more great things to be done, in order to restore all things. "Our next is Isaiah 35th chapter, where we again read of the Lord's second coming, and of the mighty works which attend it. The barren desert should abound with pools and springs of living water, and should produce grass, with flowers blooming and blossoming as the rose, and that, too, about the time of the coming of their God, with vengeance and recompense, which must allude to his second coming; and Israel is to come at the same time to Zion, with songs of everlasting joy, and sorrow and sighing shall flee away. Here, then, we have the curse taken off from the deserts, and they become a fruitful, well-watered country. "We will now inquire whether the islands return again to the continents, from which they were once separated. For this subject we refer you to Revelation vi. 14,--'And every mountain and island were moved out of their places.' From this we learn that they moved somewhere; and as it is the time of restoring what had been lost, they accordingly return and join themselves to the land whence they came. "Our next is Isaiah xiii. 13, 14, where 'The earth shall move out of her place, and be like a chased roe which no man taketh up.' Also, Isaiah lxii. 4, 'Thou shalt no more be termed forsaken; neither shall thy land any more be termed desolate; but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married.' "In the first instance, we have the earth on a move like a chased roe; and in the second place, we have it married. And from the whole, and various Scriptures, we learn, that the continents and islands shall be united in one, as they were on the morn of creation, and the sea shall retire and assemble in its own place, where it was before; and all these scenes shall take place during the mighty convulsion of nature, about the time of the coming of the Lord. "Behold! the Mount of Olives rend in twain; While on its top he sets his feet again, The islands at his word, obedient, flee; While to the north, he rolls the mighty sea; Restores the earth in one, as at the first, With all its blessings, and removes the curse. "Having restored the earth to the same glorious state in which it first existed; levelling the mountains, exalting the valleys, smoothing the rough places, making the deserts fruitful, and bringing all the continents and islands together, causing the curse to be taken off, that it shall no longer produce noxious weeds, and thorns, and thistles; the next thing is to regulate and restore the brute creation to their former state of peace and glory, causing all enmity to cease from off the earth. But this will never be done until there is a general destruction poured out upon man, which will entirely cleanse the earth, and sweep all wickedness from its face. This will be done by the rod of his mouth, and by the breath of his lips; or, in other words, by fire as universal as the flood. Isaiah xi. 4, 6-9, 'But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.' "Thus, having cleansed the earth, and glorified it with the knowledge of God, as the waters cover the sea, and having poured out his Spirit upon all flesh, both man and beast becoming perfectly harmless, as they were in the beginning, and feeding on vegetable food only, while nothing is left to hurt or destroy in all the vast creation, the prophets then proceed to give us many glorious descriptions of the enjoyments of its inhabitants. 'They shall build houses and inhabit them; they shall plant vineyards, and drink the wine of them; they shall plant gardens and eat the fruit of them; they shall not build and another inhabit; they shall not plant and another eat; for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. They shall not labour in vain, nor bring forth in trouble; for they are the seed of the blessed of the Lord, and their offspring with them; and it shall come to pass, that before they call I will answer, and while they are yet speaking I will hear.' In this happy state of existence it seems that all people will live to the full age of a tree, and this too without pain or sorrow, and whatsoever they ask will be immediately answered, and even all their wants will be anticipated. Of course, then, none of them will sleep in the dust, for they will prefer to be translated; that is, changed in the twinkling of an eye, from mortal to immortal; after which they will continue to reign with Jesus on the earth." Pp. 110-122. A great council will then be held to adjust the affairs of the world, from the commencement, over which Father Adam will preside as head and representative of the human family. There have been, in different ages of the world, communications opened between the heavens and the earth. Those powers have been separated, and have acted in different spheres, until the present. The kingdom of God on the earth has been small, weak, unpopular, trampled under foot of men, and none but men of noble minds, firm hopes, and daring resolution, have advocated its principles. These men, being possessed of intelligence from the heavens by the ministering of angels, the communications of the spirits of the just, and the manifestation of eternal things, knew of the approaching day of glory, the reign of God on the earth; they understood their destiny, and lived, and died, in the hopes of inheriting these things. Those communications from the heavens developd the purposes of God to them; and in all their moves, they were regulated by the prospect of the future. In the Mosaic Dispensation they had to make earthly things according to the pattern of heavenly. Hence it was said to Moses, "See that thou make all things according to the pattern shewn thee in the Mount." The ark was made, therefore, after a heavenly pattern, and so was the Temple of Jerusalem. Jerusalem was a figure of the heavenly. The sacrifices of the Aaronic Priesthood referred to the expiation of Christ, who appears as the earthly High Priest of the Jews, and as our eternal High Priest and Intercessor in the heavens. His Priesthood was an eternal one, and is after the order of Melchisedek, and Melchisedek's was after his order, and they both were after the order that exists in the heavens. This priesthood with the Gospel, brought life and immortality to light, put men in possession of certainty, and unveiled the future; they knew the divine laws and ordinances, and acted with a reference to them; and being commissioned of God, they had power to bind and loose, etc. Then they will assemble to regulate all these affairs, and all that held keys of authority to administer, will then represent their earthly course. And, as this authority has been handed down from one to another in different ages, and in different dispensations, a full reckoning will have to be made by all. All who have held keys of Priesthood, will then have to give an account to those from whom they received them. Those that were in the heavens, have been assisting those that were upon the earth; but then, they will unite together in a general council to give an account of their stewardships, and as in the various ages men have received their power to administer, from those who had previously held the keys thereof, there will be a general account. Those, under the authorities of the Church of Jesus Christ of Latter-day Saints, have to give an account of their transactions to those who direct them in the Priesthood; hence the Elders give an account to Presidents of Conferences; and Presidents of Conferences to Presidents of Nations. Those Presidents and the Seventies give an account to the Twelve Apostles; the Twelve to the First Presidency; and they to Joseph, from whom they, and the Twelve, received their Priesthood. This will include the arrangements of the last dispensation. Joseph delivers his authority to Peter, who held the keys before him, and delivered them to him; and Peter to Moses and Elias, who endued him with this authority on the Mount; and they to those from whom they received them. And thus the world's affairs will be regulated and put right, the restitution of all things be accomplished, and the Kingdom of God be ushered in. The earth will be delivered from under the curse, resume its paradisiacal glory, and all things pertaining to its restoration be fulfilled. Not only will the earth be restored, but also man; and those promises which, long ago, were the hope of the saints, will be realised. The faithful servants of God who have lived in every age, will then come forth and experience the full fruition of that joy, for which they lived, and hoped, and suffered, and died. The tombs will deliver up their captives, and re-united with the spirits which once animated, vivified, cheered, and sustained them while in this vale of tears, these bodies will be like unto Christ's glorious body. They will then rejoice in that resurrection for which they lived, while they sojourned below. Adam, Seth, Enoch, and the faithful who lived before the flood, will possess their proper inheritance. Noah and Melchisedek will stand in their proper places. Abraham, with Isaac and Jacob, heirs with him of the same promise, will come forward at the head of innumerable multitudes, and possess that land which God gave unto them for an everlasting inheritance. The faithful, on the continent of America, will also stand in their proper place; but, as this will be the time of the restitution of all things, and all things will not be fully restored at once; there will be a distinction between the resurrected bodies, and those that have not been resurrected; and as the Scriptures say that flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption; and although the world will enjoy just laws--an equitable administration, and universal peace and happiness prevail as the result of this righteousness; yet, there will be a peculiar habitation for the resurrected bodies. This habitation may be compared to Paradise, from whence man, in the beginning, was driven. When Adam was driven from the Garden, an angel was placed with a naming sword to guard the way of the tree of life, lest man should eat of it, and become immortal in his degenerate state, and thus be incapable of obtaining that exaltation, which he would be capable of enjoying through the redemption of Jesus Christ, and the power of the resurrection, with his renewed and glorified body. Having tasted of the nature of the fall, and having grappled with sin and misery, knowing like the gods both good and evil, having like Jesus overcome the evil, and through the power of the atonement, having conquered death, hell, and the grave, he regains that Paradise, from which he was banished, not in the capacity of ignorant man, unacquinted with evil, but like unto a god. He can now stretch forth, and partake of the tree of life, and eat of its fruits, and live and flourish eternally in possession of that immortality which Jesus long ago promised to the faithful: "To him that overcomes, will I grant to sit with me in my throne; and eat of the tree of life which is in the midst of the Paradise of God." Production Credits ------------------ This electronic edition was produced by the Mormon Texts Project. Volunteers who helped with this book include: Tanya Ross, Meridith Crowder, Tod Robbins, Ben Crowder, Bryce Beattie, Stephen Cranney, Tyler Thorsted, Eric Heaps, Jason Barron, Jean-Michel Carter, David Willde, and Tom Nysetvold. Special thanks to Trevor Nysetvold for his complete proof of the final version. It was produced using scans generously made available by Archive.org. Email Tom Nysetvold (tomnysetvold@gmail.com) to report errors or to participate in proofreading similar early books of The Church of Jesus Christ of Latter-Day Saints. 
38644	----	GLEANINGS BY THE WAY; BY REV. JOHN A. CLARK, D. D., _Rector of St. Andrew's Church, Philadelphia_, AUTHOR OF "PASTOR'S TESTIMONY," "GLIMPSES OF THE OLD WORLD," ETC., ETC. "Let me now go to the field and glean ears of corn." RUTH, ii. 2. PHILADELPHIA: W. J. & J. K. SIMON. NEW YORK: ROBERT CARTER. 1842. Entered according to the Act of Congress, in the year 1842, by JOHN A. CLARK, in the Clerk's Office of the District Court in the Eastern District of Pennsylvania. PRINTED BY KING AND BAIRD. PREFACE. When it was not so common, as now, to issue publications from the press, a book of any kind seldom made its appearance, without a PREFACE, to give the reader some idea of its contents, and the history of its elaboration from the author's mind. But at the present day, when authorship is no longer the prerogative of the few, and the press teems with every species of literature, preface writing has quite fallen into desuetude; not improbably for the very solid and satisfactory reason that it would be a most difficult, perplexing, and onerous business, to their several authors, to assign any plausible grounds for the publication of one half of the volumes that come forth in such immense shoals from the press. We are certainly attached to the good old custom of having a preface, although we are aware that many authors who omit this appendage, assign as a reason, that the preface is the only part of a book that is never read. This we think, in many instances, is not exactly true. There are those in the present day, who like to know why a book was written, and what it contains, before they begin to read it. By such knowledge--and this is precisely the information a preface ought to convey--they avoid the trouble of reading many a volume, which had the author been of the same mind, he might have escaped the trouble of writing. To this class of readers the preface is an important part of the book: while to those who eschew every thing of this sort, it will give but little trouble, to turn over a leaf or two to the commencement of the first chapter. We did not mean, when we began, to write a defence of prefaces--but to write a preface to our own work. The name of this volume, GLEANINGS BY THE WAY, indicates the character of the work. It consists principally of thoughts gathered up--and sketches of scenery, and incidents, that came before the author during excursions made into the country at different periods, within the last four years. For several years the author has been labouring under infirm health, and has found it necessary after encountering the heavy pastoral duties and labours connected with a large city congregation for nine or ten months in succession, to retire from the scene of his ministerial duties, and seek to recruit his wasted strength and enfeebled health amid the retirement of rural life, or the diversified scenes of travel and journeying. During these seasons of relaxation, the author desired still to be engaged in something that might at least indirectly promote the interests of religion. This volume contains some of the things of which he at such seasons made a record. In the tour to the FAR WEST, made during the summer of 1837--and the sketch that depicts the outline of the Mormon Delusion, the author cherishes the hope that facts are brought to light that will interest a large class of readers. And he also cherishes the hope that while these pages may interest the general reader, may beguile a lonely hour--and attract the attention of some who would not be likely to take up a more serious book--the tendency of the whole volume will be to advance, at least indirectly, that cause which lies so near to his heart. With this hope--and not with any expectation of earning increased literary reputation, he sends forth these GLEANINGS BY THE WAY. CONTENTS. CHAPTER I. 13 _The Three Gleaners._ CHAPTER II. 25 _Views of Pennsylvania_:--Tour to Harrisburgh--Aspect of the country--The Valley of the Susquehanna--The passage of the River--The Valley of the Juniata--Huntingdon--The Rev. John W. James--His sudden exit. CHAPTER III. 32 _Glimpses of Western Pennsylvania_:--Source of the Juniata--Ascent of the Alleghanies--The summit--The Great Mississippi Valley--Skepticism--Rank growth of religious error--Dunkards--Valley of the Conemaugh-- Moonlight--Singular conversation--Infidel sneers. CHAPTER IV. 42 _Pittsburg and its environs_:--First view of Pittsburg--Its general aspect--Sabbath and its employments--An affecting incident--Orphan children--A Christian father in the midst of his children on the Sabbath. CHAPTER V. 49 _Voyage on the Ohio_:--Travelling companions--Steamboats on the Ohio--The Elk--The Ohio river--The Harmonists--Steubenville--Wheeling--Marietta-- Portsmouth--Kentucky--The dead steamboat captain--Kentucky funeral. CHAPTER VI. 62 _A glimpse of Kentucky_:--Cincinnati--The Queen city--Views in reference to missionary labour--The kind of missionaries wanted in the great Valley--Walnut Hills--Lane Seminary--Dr. Beecher--Woodward College--Dr. Aydelott--The old Kentucky man--Louisville--The Galt House--View of the interior of Kentucky--Plantations--A sore evil--Kentuckian traits of character--A thrilling incident. CHAPTER VII. 75 _The Ohio near its mouth_:--New Albany--Sailing down the Ohio--Profanity--Lovely views of nature--A sudden squall on the river--Kentucky shore--Young fawn--The mouth of the Tennessee river--The swimming deer--His struggle and capture--Meeting of the waters of the Ohio with the Mississippi--Gambling--Intemperance--Sail up the Mississippi to St. Louis. CHAPTER VIII. 88 _The Mississippi and some of its tributaries_:--St. Louis--Roman cathedral--Desecration of the Sabbath--Golden sunsets--Sail up the Mississippi--The meeting of the waters of the Missouri and the Mississippi--Alton--The burning prairie. CHAPTER IX. 105 _Further views on the Mississippi_:--Des Moines River--Iowa--Group of Indians--Tributary streams to the Mississippi--Galena--Bishop of Illinois--My sister's grave. CHAPTER X. 114 _Illinois and the Lakes_:--Lead mines--Indian treaty--Ride to Chicago--Vast prairies--The stricken family--Amusing adventures--Chicago--Milwaukie-- Mackinaw--Indian encampment. CHAPTER XI. 126 _Michigan_:--Steamboat travelling upon the western Lakes--The waters of Huron--Saginaw Bay--The stormy night--The beautiful St. Clair--Detroit--Bishop of Michigan--Ypsilanti--Ann Arbour--Ore Creek--Bewildered at night in the woods--Rescue--Meeting of friends--Log Cabin. CHAPTER XII. 140 _Tour from the West_:--The Romanists--Miracles--Indians--Captain M---- The unhappy sailor--Toledo--Cleveland--Buffalo--Niagara Falls. CHAPTER XIII. 151 _Western New York_:--Niagara Falls--Rochester--Canandaigua--Geneva--Seneca Lake--The moonlit heavens--Departed friends--The clergyman's son--The candidate for the ministry--A beloved brother--My departed mother--Geneva College--The Sabbath. CHAPTER XIV. 161 _A jaunt from Philadelphia to Albany_:--A bleak, dreary morning--Bishop of Illinois--Sail up the Delaware--New York Bay--Sail up the Hudson--Unexpected meeting--College friend--Story of his afflictions--Poor African servant. CHAPTER XV. 171 _The Irish couple_:--Albany--The Irish mother--Incidents that occurred five years ago--The disappointed emigrants--The Little Falls--Rural retirement. CHAPTER XVI. 179 _Western New York._ CHAPTER XVII. 181 _A Summer Tour_:--Retirement--Seneca Lake--Burlington, N. J.--Brooklyn, N. Y. CHAPTER XVIII. 187 _Green Wood Cemetery_:--Brooklyn--Improvements--Ride--Approach to the Cemetery--Views--Beautiful scenes. CHAPTER XIX. 193 _Rhode Island_:--Sail up the Sound--Burning of the Lexington--Providence--Meeting of old friends--Mr. Emerson--Transcendentalism--Westerly. CHAPTER XX. 201 _The sudden storm_:--Rapid travelling--Auburn--Stage coach--Seneca Lake--Summer's sultry heat--Sudden change--Fierce tempest--Imminent peril. CHAPTER XXI. 205 _Reminiscences of the past_:--Sunday--Sacred worship--The sanctuary recalling youthful scenes--Early plighted vows at the table of the Lord--Retrospect--Mournful reflections--Change in the congregation--Mr. and Mrs. N---- The C---- family--Col. T---- Village burial ground--C---- The buried pastor--My Mother--Palmyra--Early ministerial labours--Lyons. CHAPTER XXII. 216 _The Origin of the Mormon Delusion_:--The golden Bible--Moral, political, and numercial importance of the Mormon sect--Views of Revelation--Causes that have contributed to spread Mormonism--Martin Harris--Interview with the author--Transcripts from the golden Bible--Jo Smith, the Mormon prophet--His early history--First pretended revelation--His marriage--Chest containing the golden Bible--Attempts to disinter it--Consequence--Delusion of Harris--Translation and publication of the _Book of Mormon_. CHAPTER XXIII. 232 _A letter written by Professor Anthon_:--The circumstances that led to this letter--Martin Harris--His visit to New York--Interview with Dr. Mitchell--Professor Anthon. CHAPTER XXIV. 239 _The Mormon, or Golden Bible_:--The origin of the Book of Mormon--The statement of Mr. Isaac Hale, father-in-law of the Mormon Prophet--Rev. Mr. Spalding's Historical Romance--Mrs. Davison's statement--The blindness of Martin Harris--Testimony of the three witnesses--The eight witnesses. CHAPTER XXV. 259 _Mormon Jesuitism_:--Denial of Mrs. Davison's statement in reference to the origin of the Mormon Bible--The truth of her statement corroborated by a letter from the Rev. John Storrs--By another from the Rev. D. R. Austin. CHAPTER XXVI. 268 _Analysis of the Book of Mormon._ CHAPTER XXVII. 285 _Analysis of the Book of Mormon continued._ CHAPTER XXVIII. 304 _Farther developments in relation to the Mormon imposture._ CHAPTER XXIX. 311 _Organization of the Mormons, and their removal to Ohio_:--Steps leading to the Mormon emigration to the West--Conversion of Parley P. Pratt--Mission to the Lamanites--Sidney Rigdon--His avowed conversion--Fanatic scenes at Kirtland--Dr. Rosa's letter--Mr. Howe's statement--Smith's removal. CHAPTER XXX. 323 _Mormon emigration to Missouri_:--Mission to Missouri--Causes that led to emigration--Settlement at Independence--Change in operations--Gift of tongues--Rule for speaking and interpreting. CHAPTER XXXI. 331 _Mormon Banking_:--The prophet's attempt at financiering--Mr. Smalling's letter. CHAPTER XXXII. 337 _The Mormon Prophet and his three witnesses_:--An interesting public document--The Danite band--Testimony of Dr. Avard--Paper drafted by Rigdon. CHAPTER XXXIII. 345 _Concluding sketch in relation to Mormonism._ GLEANINGS BY THE WAY. CHAPTER I. THE THREE GLEANERS. Nature has a voice to instruct, as well as charms to please. No one can walk over the surface of this earth, and gaze upon the objects and scenes that every where cluster around him, and not hear her instructive voice echoed upon his ear from ten thousand points, unless stupidity, or sin have sealed up his senses, and made him deaf as "the adder that stoppeth her ear, and will not hearken to the voice of charmers, charming never so wisely." Providence, too, has a voice, that speaks with trumpet-tongue in the ear of those who watch the movement of human events--_who regard the work of the Lord, and consider the operation of his hands_. The fall of every leaf--the opening of every grave, the subversion of kingdoms--the overthrow of empires--every event transpiring around us, reads us a lesson full of deep and solemn instruction. In the various and diversified developements of human character--whether contemplated in its rougher, or more polished state, there is a vast deal presented to view, from which an intelligent mind may gather very important elements of instruction. One who keeps his eye out upon these various fields, will scarcely fail to GLEAN something every day, either from nature, or Providence, or the different and ever varying phases of human character, that can be turned to a profitable account both for instruction and pleasure. There are, however, different kinds of GLEANING--and different kinds of GLEANER. The caption to this chapter contains an implied pledge, that there is to be brought before the eye of the reader three successive GLEANERS.--And so we intend it shall be. We will at once introduce you to the first of the three. * * * * * Some sixteen hundred years before the first advent of the Lord's ANIONTED, there lived in Bethlehem a man of wealth and distinction. He possessed extensive flocks and herds, and fields, and all the usual resources of oriental riches. Palestine was then the land that _flowed with milk and honey_. Though there had been periods when for the sins of the people the heavens were shut, and the dews and rains withheld--till the blight of sterility seemed to have impressed its dreary iron aspect upon every smiling valley and sunny hill:--at the time to which we refer it was not so. That whole region then poured forth its productions most luxuriantly, for the blessing of the Lord was upon the land. And now the season of the barley harvest had arrived, and the reapers went forth with their sickles to cut down the bearded and bending grain. This opulent citizen of Bethlehem, to whom we have referred, when the rising sun, ascending the deep blue arch of heaven and pouring its full orbed radiance over hill and dale, had drank up the dew drops of morning, rode forth into the country amid vine-clad hills, and beneath groves of olive and palm till he reached his own paternal estate. The bright luminary of day now poured down a full tide of heat and effulgence over the whole surrounding scene. The reapers were plying their glittering steel, and gathering the falling grain into sheaves. The sound of rustic music came upon his ears as he rode along through the fields. It was the song of the reapers. He approached them. They were his own hired servants. Though they were poor, and had to toil for their daily bread, their wealthy employer did not despise them. He was one who feared the Lord, and saw in every human form a brother. Kind were his words as he approached the reapers, and full of pious sentiment--for his salutation was, _The Lord be with you_. Those sun-burnt and swarthy laborers, suspending for a moment their toil, respectfully and piously responded, _The Lord bless thee_. I know not what other pleasant discourse followed. An object of deep interest now presented itself to the rich owner of these grounds. In a distant part of the field was to be seen the slender and delicate form of a young female walking hither and thither to gather up the scattered heads of barley that had escaped the hand of the reaper. Then said he to his servant who was set over the reapers: _Whose damsel is this?_ And he replied, _It is the Moabitish damsel that came back with Naomi_. That lone female, whose hand was gathering the scattered heads of barley, had known better days. She had been nursed in the lap of ease. She dwelt in Moab. A stranger came there. He had been reared near Siloa's sacred stream. He had been instructed in the divine law and his intellect had been beautified and expanded, and his heart softened and refined by its heavenly teaching. He was young and beautiful, and full of manly dignity. This interesting Moabitess saw the stranger. His dark lustrous eye met hers with an interest that mutually increased till love burned bright in both their bosoms. They were joined in wedded love, and her Mahlon was all her own! No, not all--for death, the insatiable archer, had fixed his eye upon him. Only a short period elapsed, and Mahlon was numbered with the dead! She saw his bright eye forever shut, and the dark grave closing over his pale, unbreathing corse. Mahlon had a father, but he too had found a grave in that Moabitish land where they now sojourned. Mahlon had a brother, but that brother had fallen beneath the shaft of death, and his dust slumbered fast by the side of his dead father. Mahlon had a mother. Poor lone widow! Her name was once Naomi--PLEASANT, but now she chose to be called Mara--BITTER--for _the Almighty had dealt very bitterly with her_. She had buried all she most loved in a stranger land. Why should she not now return to her native land--to the altars of her fathers--and the home of her childhood? Shall she go alone? No--not while Mahlon's widow lives. The hour of parting came. Her two daughters-in-law--for both of her sons had taken them wives in the land of Moab--had already accompanied her several miles on her way to the land of her nativity. But the moment of separation had now come! They stood under a cluster of palms--a cool, refreshing spring sent forth its waters which flowed and gurgled along beside them. All nature smiled around them, but their hearts were sad. This widowed, childless mother--after a long painful struggle of silent feeling, said unto her two daughters-in-law, _go return each to your mother's house_. _The Lord deal kindly with you, as ye have dealt with the dead and with me._ Then she kissed them each. And they lifted up their voice and wept. How could they part? They said, _surely we will return with thee unto thy people_.--And she said--nay--I have nothing to offer you: I go back to my country stript of friends, and substance. Therefore turn again my daughters, why will ye go with me? The deep fountains of feeling were again broken up, and they again lifted up their voices and wept. Then Orpah clasping the mother of her buried Chilion in her arms, fell on her neck, and, sobbing long and loud, kissed her and bid her a final adieu. Not so the beautiful, but now faded and care-worn Ruth. Hers was a love stronger than death. Many waters could not drown it. She refused to separate herself from the mother of him she had loved. They still lingered under the shade of the clustering palms. Orpah had taken her final leave, and her retiring form had now vanished from their view. The sad widowed mother, now preparing to start on her way, again addressed Ruth, still lingering at her side--_Behold thy sister-in-law has gone back unto her people, and unto her gods. Return thou after thy sister-in-law._ But the fair and lovely Moabitess nobly replied--_Entreat me not to leave thee, or to return from following after thee; for whither thou goest, I will go; and where thou lodgest I will lodge: thy people shall be my people, and thy God my God; where thou diest I will die, and there will I be buried: the Lord do so to me, and more also, if aught but death part thee and me._ So onward they two went together to the holy land. It was the beginning of the barley harvest when they reached Bethlehem. They were quite destitute, and scarcely knew how they were to provide themselves with the means of subsistence. But the eternal God in whom they trusted, and who feeds the fowls of the air, clothes the grass of the field, and decks the expanded petals of the lily with hues more brilliant and beautiful than those reflected from the shining robes of royalty--had not forgotten the poor--had not forgotten to insert in his law _when ye reap the harvest of your land--thou shalt not wholly reap the corners of the field, neither shalt thou gather the gleanings of thy harvest_. * * * _Thou shalt leave them for the poor and stranger: I am the Lord your God._ This divine injunction was reiterated again and again. _When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow; that the Lord thy God may bless thee in all the works of thine hands._ Here was a merciful provision for the poor. The devoted Moabitess who had left country and home for her love to Naomi, was not backward in offering to go forth to glean in the field after the reapers. It was on this errand, that she walked into the country, and patiently toiled beneath the rays of the scorching sun. It was while thus engaged, that Boaz, the rich Bethlehemite, came to his reapers, and first saw the lovely stranger. How she afterwards sped, those acquainted with the sacred story need not be told. It only remains for us to add, that she gleaned in the field until even, and beat out all that she had gleaned: and it was an ephah of of barley. And she took it up and went into the city; and her mother-in-law saw what she had gleaned; and she brought forth and gave to her that she had received after she was sufficed. And her mother-in-law said unto her, Where hast thou gleaned to-day? and where wroughtest thou? blessed be he that did take knowledge of thee! This is the first of the three Gleaners. The story of the two that follow will be much shorter. * * * * * Circumstances, several years since, led the writer to spend a few days in a secluded little village, in a very retired and beautiful part of the country. It was in the month of August, when the indications of summer were seen on every side--the wheat fields were ready for the hand of the reaper, and during the livelong day there seemed no cessation to the tide of heat that came flowing down from the sun, overwhelming the broad earth and every creature that moved upon it with his fervid influence. The early dawn of morning, and the hour of twilight at the decline of day, seemed to be the only seasons, when one could walk forth with any comfort, to enjoy the rural scenery, that the hand of the Creator had spread with surpassing loveliness around this spot. These seasons were not allowed to pass unimproved. The first morning that I walked forth--while the grey twilight still lingered on hill and dale--casting a sombre, dusky aspect over surrounding objects, as I passed along, refreshed by the fragrant breath exhaled from the fields, cheered by the notes of the feathered tribe who were chanting their early matin lays, and enamored with the glorious scene pencilled on the eastern sky, which brightened and kindled into broader lines of orient radiance every step I took, and every moment I gazed, I saw a young lad, some twelve or thirteen years old, passing by me with a brisk step, but stooping every now and then, to gather up some straws of wheat, that lay scattered along the road. The occurrence, however, awakened no particular attention, and would have been forgotten, had not the same thing been observed in the evening. In returning to my lodgings, after a ramble over the fields on the evening of the same day, I met this boy with quite a bundle of wheat under his arm, moving with a quick step, but stopping every now and then to gather up a single straw that lay in the road. The next morning, the circumstance had quite passed out of my mind, till suddenly and unexpectedly the form of this boy again appeared before me. He was still occupied in the same manner. He seemed in a great hurry, and yet he stooped to pick up every straw that lay in his path. I felt an unusual curiosity to learn his history, and the motives that influenced his conduct. Upon inquiry, I was made acquainted with the following facts. This lad was an orphan boy, who resided in an old cottage, about a mile distant from where I met him, with an aged grand-mother, who was blind, and very poor. Her children had all gone down to the grave, and this boy was the only representative of her family. The old blind cottager, was one who trusted in the Lord, and believed that he did all things well. She tried to train up her child to a life of industry and early piety. He was a promising lad and seemed disposed to aid his aged grand parent, and contribute to her comfort by every means in his power. Every evening he would read to her out of God's holy book, and in the day he sought some occupation by which he could contribute to her maintenance. At the time I fell in with him, he was in the employ of a wealthy farmer, assisting in securing the wheat harvest. This farmer resided in the outskirts of the village, while the broad fields which he cultivated, lay abroad in lengthening expansion and beauty in the immediate vicinity of his dwelling. Several of his barns were contiguous to his dwelling, so that the wheat when harvested, was principally conveyed from the field where it grew, along the road on which I had taken my walks, to these barns. Hence as one loaded wane after another was driven along, the whole road became strewed with heads and stalks of wheat. This lad, to whom I have referred, rose a half an hour earlier in the morning to go on his way to his daily toil, and lingered a half an hour later at evening on his way homeward to his nightly couch, in order to gather up these wheat stalks that had fallen by the way. These wheat gleanings thus gathered up by the way he every night carried home with him and subsequently threshed, and by steady perseverance in this course was able to obtain a considerable quantity of grain, to afford bread both for himself and his aged grand parent. Was not this a beautiful instance of filial piety? This is the story of our second GLEANER--one who GLEANED BY THE WAY. * * * * * Some twelve years since, it was our happiness, to have met a very remarkable man, who seemed to live for one single purpose. He possessed naturally great strength and brilliancy of intellect. While yet a child, a highly gifted mother had laid her plastic hand upon his character, and so directed his education as to bring out the highest powers of his mind in symmetrical development. Thus through the educational advantages he enjoyed, he was prepared to make large attainments, and to gather much information from every field of knowledge through which he walked. As he grew up, he became furnished with most ample stores of learning. He had the power to instruct and to please, and was eminently fitted to act upon other minds. Added to all this--he was a Christian. He had felt the power of a Saviour's love, and had consecrated himself to his service. To him had been committed the ministry of reconciliation, and he was acting as the legate of the skies--the ambassador of the King of kings. This was his business. All the powers of his mind were consecrated to the work of winning souls to Jesus. He still moved around in society. He was still the charm of every circle in which he was found. He did not always speak upon religion. He did not always stand before his fellow men in the attitude of a preacher. He travelled; for his health required it. He walked out into the fields. He looked abroad over the face of nature. He moved amid the circles of his fellow men. He engaged in literary pursuits and scientific investigations. But he pursued nothing to the neglect of ministerial duty. And from every circle in which he moved, from every scene he witnessed, from every company he met, from every field he trod, from every object to which he turned his eye, from every investigation in which he engaged, he gleaned something, by which to throw new charms around religion, and enable him to reach minds through new channels. He never for one moment lost sight of his great business--but was all the time steadily moving forward to the attainment of the object for which he lived and laboured. All his pursuits--all his enjoyments, all his recreations, were made to contribute at least indirectly to the furtherance of that great object. Like the wheat gleaning boy, he went to his daily labour, and relaxed no effort in the business of prosecuting prescribed ministerial duties, yet while going to and from these duties, he GLEANED BY THE WAY. Every flower that spread its expanded petals before his eye, every breath of music that fell upon his ear, every dew drop that glittered in the beams of morning, every little tiny insect that flitted across his path, every landscape that stretched before him, every mountain and hill that pointed upward to heaven, every forest and stream on which his eye rested, every star that hung out its golden lamp on the sable curtain of night, every interview of friendship, every vicissitude of life, every incident of travel, every occurrence whether pleasing or painful, presented to his enriched intellect some new aspect of thought, from which he could glean materials for the instruction of other minds. Thus he GLEANED BY THE WAY. And through THESE GLEANINGS he acted upon a thousand minds, that he could not otherwise have reached. He has gone to his reward. He sleeps in the silent sepulchre. But _though dead, he yet speaketh_. A thousand flowers gathered by his hand from the fields of literature and the scenes of active life, and by his hand planted in the garden of the Lord, still remain, and from their contiguity to Siloa's sacred font, and the blood-stained cross, they bloom with brighter tints, and richer fragrance, and still lead many to approach and fix their eye on that blessed cross, and ultimately to feel its transforming power. This is the history of our third GLEANER. And from the history of the three, our readers will be at no loss to determine what suggested to us the idea of entitling this volume GLEANINGS BY THE WAY. CHAPTER II. VIEWS OF PENNSYLVANIA. Tour to Harrisburg--Aspect of the country--The Valley of the Susquehanna--The passage of the River--The Valley of the Juniata--Huntingdon--The Rev. John W. James--His sudden exit. The following twelve Chapters consist principally of extracts from the note book which the author kept, during a tour through the great Western Valley in 1837. _On board the Canal Packet Swatara, Wednesday evening, June 14, 1837._ I have never been more struck than to-day with the tranquilizing influence which the works of nature are capable of exerting upon the mind. There is a calmness, a solemn stillness--a sweet quietude spread over field and forest, and all that the eye rests upon in passing through the country at this beautiful season, which cannot fail to find a response in the bosom of every beholder. I have no doubt a ride into the country would often operate like a charm to calm down the agitations, quiet the corrodings, and soothe the anxieties of many, who amid the engagements of the city are the victims of carking care, and seem to live only to wade through the fiery stream of perturbed and anxious feeling. We left Philadelphia at six o'clock this morning. The cars belonging to the three regular lines that run on the Rail Road to Harrisburg, filled with about one hundred and fifty passengers, and fastened to each other in one train, were moved by the same locomotive. There is something very exhilarating in the act of being borne through a beautiful country at the rate of fifteen miles an hour. It seemed as we moved along as though our whole train was instinct with life, and endowed with magic pinions, which it had only to spread abroad, and skim over the surface of the ground with the fleetness of the wind. As we passed along from the city, one varied, and verdant scene of all that is lovely in hill and dale, forest and field, orchard and farm-house, presented itself in quick succession after another--filling up the whole way with images as beautiful and varied as are brought to the eye by every turn of the kaleidoscope. The country between Philadelphia and Harrisburg in its outlines and agricultural aspect strikingly reminded me of western New York. The impress of thrift and wealth are enstamped upon every vale and hill-side that meets your eye in this vast fertile landscape. I could not but ask myself, however, "Is there a moral beauty here, displayed in the lives of those who cultivate this land, corresponding with the marks of material loveliness which the Creator has spread over all this scene? Do the walls of these cottages and farm-houses resound to the voice of prayer and praise with each rising and setting sun? Is the Saviour of sinners universally known, and loved, and served here? Do all these people, whose homes are scattered along this range of country, regard this beautiful region as the theatre on which God has placed them to prepare for the skies?" I know not what the state of religion may be generally through these counties, but when I turned to a tabular list to see how many churches and communicants we numbered in this extent of country, I felt sad to find how small a part of the land we had possessed, and how very little we, as a branch of the great Catholic Church, were doing to extend the kingdom of Christ even in our very neighborhood. I hope other communions have done and are doing more to diffuse vital godliness through this section of the land than we, otherwise there must be a lamentable want of that faith which Christ came to establish on the earth. O when shall prayer go up as one thick cloud of incense from every house and hamlet scattered through this region, made so fair and beautiful by a divine hand! Then indeed will "the valleys which stand so thick with corn laugh and sing, the hills will clap their hands, and every thing that hath breath praise the Lord." At Harrisburg we took the canal. Our course till evening lay along the valley of the Susquehanna, which as we proceeded we found hemmed in with mountain bluffs, not unlike the palisades which surmount the banks of the broad Hudson, or some of the rougher mountain features in the neighborhood of the Highlands. The scene that opened before us was one of calm--quiet beauty. There was awakened somewhat of a romantic feeling as we sat down to our tea, borne quietly along through the rural beauties that clustered thick around us. Our cabin windows were thrown wide open, and we inhaled with delight the cool and refreshing breath of evening. On our right, almost within reaching distance, the road passed along just under the brow of a very precipitous hill, whose top peered up amid the clouds. On the left, parallel with our course, was the expanded Susquehanna: and beyond this beautiful stream one bluff and lofty range of hills rising up after another, gave to that side of the river the aspect of continuous mountain scenery. As the day declined and the sun sunk below the horizon, a dark mass of clouds seemed rolling up from the northwest. This stupendous pile of clouds hung directly over the gap in the mountains, through which the Susquehanna poured its wide and troubled waters. Soon the heavens began to gather blackness, and the forked lightning to play with fearful glare on the surface of this dark mass of clouds, followed by loud peals of startling thunder. Almost immediately the rain commenced pouring down in torrents. The transition from the quiet scene through which we had been passing, to one of storm and tempest, was sudden and unexpected. There was a sublimity and awful grandeur that gathered around that hour and spot, which I shall not soon forget. What added to the effect, was, that just then we had arrived at the point, where we were to cross the Susquehanna. The bridge that had been flung up over the river to afford a passage for the horses to tow the boat across, had partially fallen down, so that it was no longer capable of use. A strong cable had been fixed across the stream, by means of which a power was applied to our boat, which, in connexion with the force of the current, would bear us rapidly over. It began to be dark, and the rain fell violently. The waters seemed rough and threatening, and many of the passengers felt a sense of great insecurity. To many on board, though I presume there was no danger, it was a moment of deep and awful suspense. My mind instantly run off into a train of serious thought. It appeared to me that our course this day had been not unlike the journey of life. At first in the May morning of our existence, we start off with speed and are borne as by enchantment through a succession of gay, bright, blooming fields. As we advance, though we move apparently beneath benignant skies, and tread amid many of the beauties of creation, our path all the while runs along by the side of the river of death. That river we must finally cross, and it may be amid darkness and storms, and beneath the impending thunder cloud of divine wrath! Happy are they whose hopes and interests are so garnered up in Christ, that it matters not to them _when_, or _how_ they cross it! Happy are they who can embark upon this river with such a simple, and firm reliance on the Saviour, as to feel that there is no danger, however rough or dark the passage may be! _Thursday, June 15._--When we awoke at four o'clock this morning, we found ourselves wending our way along the valley of the Juniata, a stream tributary to the Susquehanna. The scenery on either side of this river is surpassingly beautiful, and in style not unlike that which we passed yesterday on the Susquehanna. The hills that hedge in the narrow valley of the Juniata are usually of a conical, or triangular shape, covered to the very summit with a stunted growth of forest trees. There was a peaceful quiet--a solemn stillness reigning through almost the entire extent of this valley, which to me appeared truly delightful. It seemed like the deep and unbroken silence of nature. It was to us a stillness seldom broken save when the sound of the boatman's horn, or the heavy tread of the horse on the tow path, went up the mountain side, and woke an echo amid the untrodden solitudes that stretched up those wild, and wood covered steeps. As we advanced farther up the Juniata we saw evidences of a more dense population. Villages occasionally rose to view. We passed Lewistown early in the forenoon, and heard a favorable account of the acceptableness and labors of our young clerical friend, the Rev. J. F. H. How true it is, that wherever a faithful servant of the Lord is planted, there "the waste places will soon be converted into a fruitful field, and the desert will be made to rejoice and blossom as the rose!" Just at nightfall we passed Huntingdon, the place where poor James fell last August on his way to western Pennsylvania. This esteemed brother had been much in my mind in all our jaunt up the valley of this river: and it had occurred to me as we passed along, if there was a spot on earth where one could be content to lie down and die, far from friends and home, it was along this valley, amid this sweet quiet mountain scenery. One can scarcely look out upon these green and foliage clad heights and the multiplied demonstrations around him of Almighty power and skill without feeling his heart drawn up in devout adoration to the Framer of these everlasting hills. I was disappointed, and sorry in finding the scenery less beautiful at Huntingdon than at any of the former points on the Juniata. The village presented an unattractive appearance. The house in which our brother[1] met his final hour was pointed out to me. It seemed a very gloomy and unlovely abode. As I passed the spot I felt the deep fountains of sensibility moved in my soul: I thought, that it was here, far away from the sympathy of his people, that this man of God lay down in the agonies of death. It was here that his eye was sealed for ever on earthly scenes--and his liberated spirit mounted up to God! Though to mortal eyes the circumstances of his death seemed most undesirable, yet we know that he went quickly up to tread the streets of the heavenly city, and to stand where he could gaze everlastingly on the unveiled face of Jesus, his crucified and risen Lord. O who that looks to the end of the glorious consummation will not long to depart and "be with Christ which is far better!" FOOTNOTES: [1] The individual above referred to was the Rev. John W. James, assistant minister of Christ Church, Philadelphia. Mr. J. was travelling with his family on a summer excursion in 1836, when he was suddenly arrested with disease, and called from the scenes of his labors to "the rest which remaineth for the people of God." He was a faithful minister of Jesus Christ, and his memory is still most sacredly cherished by many, who feel that he was to them the messenger of salvation. CHAPTER III. GLIMPSES OF WESTERN PENNSYLVANIA. Source of the Juniata--Ascent of the Alleghanies--The summit--The Great Mississippi Valley--Skepticism--Rank growth of religious error--Dunkards--Valley of the Conemaugh--Moonlight--Singular conversation--Infidel sneers. _Saturday morning, June 17, 1837._ WE reached Hollidaysburg, a little village on the Juniata, where the Alleghany Portage Rail Road commences, yesterday morning, June 16th, about eight o'clock. Our way from this point was up the mountain by successive inclined planes. I never saw more strikingly illustrated the triumph of art over the obstacles of nature. In our progress up the mountain, we at length left the Juniata, at a point so near its source that we saw the two little rills which, by their confluence, constituted the commencement of that river, pouring down the precipitous side of the same hill, and which, separately, were so small that one might step over them with perfect ease. We traced these mountain brooks with our eye as they swept along over the washed and worn pebbles--saw them unite, and then followed them in imagination till they swelled along the banks of the Juniata, mingled their waters with the Susquehanna, poured into the Chesapeake, and finally were lost in the ocean. In our ascending way up the mountain, we found the scenery altogether of a new, wild, and more rugged cast. Our ascent amid these vast summits,--the wonderful velocity with which we were borne--the ease with which we seemed to move through the gaps of the mountains, and over the tops of these everlasting hills--surrounded at every step by the most picturesque and gigantic elevations, appeared like the effect of enchantment. Then too as we moved upward a change was perceptible in the atmosphere--we felt its invigorating and exhilarating influence--and perhaps the new buoyancy, which our spirits acquired, helped to impart increased effect to the majestic scene that stretched around us, and had laid hold of our every sense and feeling with the power of a giant. Our course was still upward--upward! and all our train of cars still flew upward till we reached the very tops of the mountain wilds and fastnesses that stood in such majestic grandeur around us. It was announced at length that we had attained the summit height of the mountain. Just here the rivulets changed their course. The streams had all flowed eastward to empty themselves into the Atlantic, but now they turned westward and leaped forward, as though eager to find repose in the deep waters of the Mississippi. The Conemaugh, a tributary stream to the Kiskiminetas takes its rise here, and appears as a very little rill at its commencement. It was with peculiar emotions that I stood on the summit of the Alleghanies, and strained my eye to look off towards the vast valley of the Mississippi, whose western boundary is terminated by the Rocky mountains, a distance not less than 2500 miles. I then thought what immense undeveloped resources does this vast valley contain! What an object of sublime contemplation is this broad and beauteous region in its surpassing fertility--its measureless capabilities--its vast rivers--its deep untrodden forests--its boundless prairies--and in its ten thousand rising villages and cities! What vast, complicated and mighty sympathies are gathering around this valley! What scenes are to be acted here, deciding this nation's civil and religious destiny! What teeming millions are to be sustained by the products of this soil--are to live and die, and be prepared for heaven or for hell on the broad bosom of this valley! There is nothing but the gospel that can exert a saving influence upon the mass of mind congregating here, and make this far outspreading and fertile region the abode of moral beauty and the home of civil freedom. The gospel planting her foot here, and stretching her arms over the whole extent of this western valley, must wake up holy affections, and songs of praise to the sin-conquering Lamb, all along the banks of these thousand streams, or the blight of desolation will fall here--and the fairest portion of God's earth will be withered by the scorching fire of human passion--and bathed, as has been the old world, in seas of human blood! There is but one influence that can save this mighty empire from the sway either of lawless anarchy or of iron-handed despotism, or rescue the populous millions that will spread over it, from the deep "damnation of hell," and that is the influence of the gospel. What new arguments do we find in this thought to lead us to be unwearied in our efforts to send Bibles, and tracts, and missionaries, and to establish Sunday-schools _in the west_! I have already seen enough of western character to discover that while mind starts up here vigorous and majestic as the sturdy trees of the forest, it is exceedingly prone to spurn the restraints, and question the authority of divine Revelation. No where probably is there more avowed or evident independence of mind--or with a certain class, greater susceptibility of being gulled, by a swaggering, boastful departure from the ancient landmarks of faith. The great adversary is always ready to persuade men that there is much more manliness and independence in believing something new, however false, than in adhering to what is ancient, however true, in the faith of our forefathers. We had scarcely crossed the mountains and reached the level of the great valley, before we encountered a group of men of very singular, and grotesque appearance. Their beards were long and filthy, hanging down upon their breast. I was greatly surprised to learn that this savage appearance was for conscience' sake. I was told that these were individuals belonging to a religious sect called Dunkards. My informant gave me the following particulars in relation to this people. They sometimes live in distinct communities, and have all things in common. This, however, is not always and perhaps not generally the case. They do not usually build houses for public worship, nor believe in sustaining a ministry as a distinct order of men. Certain persons in their churches, they think, are from time to time called to preach, and these are denominated ministers. These individuals, however, still pursue their own secular avocations as before. They not only hold to baptism and the Lord's supper, but to washing each other's feet, and, I believe, the observance of an annual love feast. They also keep up the ancient custom of saluting each other with the kiss of charity, and this among all their members, whatever the color or sex may be. Their converts are all baptized by immersion, and hence, they are sometimes called _Dunkard Baptists_. They hold to a _trine_ baptism--dipping the candidate three times, with the face downward into the water. Their sacramental seasons are periods of general feasting--when they keep open houses, and free tables. In doctrine they hold to the Arian heresy, though some of them are decided Unitarians. They also believe, most of them, in universal salvation, holding that the wicked will be punished after death for a certain period, and then be restored to happiness. One of the peculiarities to which I have already referred, is that they feel conscientiously bound to abstain from cutting the beard, or removing the hair that grows upon their faces. I am told that this sect is quite numerous in the west. Last evening we were slowly moving down the valley of the Conemaugh, on board the Canal Packet Detroit. The scenery on either side of the stream whose course we were following was bold and beautiful. The trees were covered with dark thick foliage--at one time spreading out before us the view of a lengthening forest, and then again opening to disclose to us a rich verdant lawn--a beautiful corn field or a smiling farm house--with all its usual appendages for convenience and comfort. After the lingering rays of twilight had faded away, and night had drawn her sable covering over the woodland scenes that stretched so gracefully around us, the moon rose in silvery brightness, and poured down her rich mellow light on all the shadowy landscape. Now and then a floating cloud crossed her path, and gave a deeper momentary shade to the sombre shadows that here and there were flung over the face of nature. It was a summer evening to make one court the open air; most of our passengers were on deck. Some were sitting apart by themselves, in silent meditation: some were gazing upward into the peaceful heavens--and others, off upon the quiet scenes of nature. Others stood around in little groups and knots, holding various conversations. I was walking slowly from one end of the deck to the other, a silent observer of what was passing around me. At length a remark that I heard arrested my attention, and led me to stop and listen. The group was composed of some six or eight individuals, who were most of them evidently well educated and intelligent men, though, as it will appear in the sequel, exceedingly ignorant upon all topics connected with the gospel. One of the number was a physician of some standing; another a lawyer, a member of the Senate in our state Legislature, who although young has already attracted considerable attention by the depth of his acquirements, and the brilliancy of his talents. The remark which fell upon my ear, and drew my attention to the discussion that was going on in this little group--was--"that any man would find it hard work to be an infidel." I was glad to hear such testimony from such a quarter. As it was regarded no intrusion to sit or stand any where, where one chose on the deck, I found an unoccupied seat near this little knot of gentlemen, which I immediately took with a view of listening to their conversation now that it had turned upon the subject of Christianity. The question had been raised as to what constituted a Christian, when one of the company thus delivered himself: "He may be called a Christian who acknowledges the divine authority of the doctrines and precepts of the Saviour." This remark the more interested me, as it came from one who had spent much of his time since we entered the packet in card-playing. As the conversation progressed, I became more and more interested--but determined to continue a silent listener. The general style of remark, was of a character that evinced beyond all question a consummate ignorance on the part of the speakers, not only of the real design of the gospel, but of the leading truths which the Bible unfolds. I could not but think how melancholy it was that so many of the distinguished men of our country--who were well educated in other matters--should be so profoundly ignorant, in the science of all others most important. I could not but fear that the individuals congregated in that little group but too truly represented several classes in our country, which taken collectively constituted the majority of our population. I was so struck and so pained at what I heard that I felt constrained to note down the substance of the conversation at once. As the conversation progressed, one of the gentlemen observed-- "No man can come up to the requisitions of the gospel: neither is this expected. It of course became a perfect Being, like the author of Christianity, to lay down a perfect system. We are to aim to reach this system in all its demands. Some will succeed in one particular, and others in another. No one will come up to the required standard in all things. Still every one should do what he can to come up to the model set before us. This is my idea of being a Christian." The same individual afterwards observed, "Christ had great shrewdness. He never answered questions directly, but evasively. Take, for instance, the case when he was asked 'Is it lawful to give tribute unto Cæsar,' he replied, 'render unto Cæsar the things that are Cæsar's, and unto God the things that are God's!' this is the way he generally did. It was difficult to obtain a direct answer from him." "He was like a Yankee," said another of the company, sneeringly. "Or like a Quaker," rejoined a third, with a leering laugh. "I never yet could get a direct answer from a Quaker; they will always answer your question by asking another." "That is because they wish neither to give offence, nor to get caught," replied one of the company. I felt it was almost sinful to sit and listen to this profane manner of speaking of the blessed Saviour--of Him before whom the loftiest hierarchs in heaven cast their crowns in lowliest reverence. It was a page of human nature, however, that I thought it well for me to read; and therefore, I sat still: "A really conscientious man," continued the man of law, "is just the worst witness that can be brought on to the stand. He has so many qualifications to make, and is so afraid that he shall not state every thing precisely as it is, he fritters his whole testimony away. A legal friend of mine told me the other day that he had just lost a cause by having a student of divinity as a witness. When he conversed with him in private, he thought his testimony would be entirely conclusive, but when sworn he made so many qualifications to all he stated, such as--'if he recollected correctly'--'if he heard correctly'--'if he did not receive a false impression,'--and ten thousand other hypotheses, which so weakened his testimony as to render it good for nothing." Again the conversation went back to the question as to what constitutes the substance of Christianity. One of the gentlemen remarked. "In my view the whole of it is summed up in this precept--'Do unto others as ye would they should do unto you.' Whoever acts on this principle is a Christian; and I don't care what he believes about the Trinity, or atonement, or any of the other mysteries of faith. Let him be a Unitarian, or Trinitarian, or believe what he chooses about the Deity, if he acts on this principle he will do well enough, and need not trouble himself about matters of faith." Another of the group responded--"This is undoubtedly true--it is in accordance with common sense; but some hold strange views. A lady of my acquaintance, the other day, was expressing great anxiety about the salvation of a certain acquaintance of hers. This acquaintance, though somewhat of a fashionable woman, and not particularly religious, is nevertheless a most lovely and estimable character. I replied to the lady expressing this anxiety, 'If you think she is in danger, I am sure there is not much hope for me.' She looked very grave, and shook her head as though she thought my case wholly desperate. Now I think it is horrible for people to be cherishing such opinions about their neighbours--looking upon all the community around them as going infallibly to an eternal hell, unless they have a certain species of faith, which is supposed to ensure to those who have it the favour of God, and everlasting life. I believe this is all a mystic dream, and whoever acts on the principle 'of doing to others, as we would they should do to us,' may with perfect safety give to the winds all apprehensions about salvation, and all controversies about doctrines, and particular forms of faith." The individual who uttered these sentiments was the very person who had remarked that "it was hard work for any one to be an infidel." To me it seemed astonishing, that intelligent men, who knew any thing of the scriptures, could hold the views that had been broadly expressed, and yet suppose that they were not infidels. I was more than ever convinced that men might be learned in science, in law, in medicine, in politics, and yet be profoundly ignorant of the great design and prominent features of the gospel. CHAPTER IV. PITTSBURG AND ITS ENVIRONS. First view of Pittsburg--Its general aspect--Sabbath and its employments--An affecting incident--Orphan children--A Christian father in the midst of his children on the Sabbath. _Saturday Evening, June 17._ About nine o'clock this morning, we passed the Alleghany river just above the point where the Kiskiminetas falls into it; our course thence was along the banks. The scenery on either side of this river, like that of all the other rivers we have traced, is very interesting. Its waters seem clear and transparent, and the banks are beautifully over-hung with trees of a rich dark foliage. It was about three o'clock, P. M., when we caught the first view of Pittsburg. The day was unusually bright and sunny, and the atmosphere uncommonly clear, and our Pittsburgian friends congratulated us upon having so favorable a time in which to take the first view of their city. I was aware that the hills that encompassed this city were filled with bituminous coal, and that one great source of its wealth and prosperity were the factories moved by steam power which could be employed with great effect and cheapness, in consequence of the abundance of this coal. I was also aware that this article constituted the principal fuel which warmed their houses. I therefore expected to see a _smoky city_, but I was not prepared to see what actually, at first sight, burst upon my view--a vast cloud of smoke rolling up in ten thousand dark columns, and forming a dense, murky canopy, that hung in expanded blackness over the whole town. The city seemed in its sooty and blackened houses, and in its columns of everlasting smoke, like one vast and extended group of furnaces or glass-factories. As I continued to gaze upon it, I was reminded of the smoke that went up from the plain of Sodom the morning after the destruction of that city, "when Abraham gat up early and looked over the whole plain." Our nearer approach to the city did not relieve me from my first impression. Every object and scene, every house and building within the purlieus of the town seemed stained, soiled, and tarnished with the sooty vapour that was ceaselessly ascending from its ten thousand chimneys. Like the frogs of Egypt this dreadful smoke came up into their houses, and there was no escape from it. The walls of the most elegant drawing-rooms bore evidence that the discolouring element had found its way there. The atmosphere every where seemed impregnated with it. I raised the window in my chamber, and the room was almost instantly filled with smoke. Almost as soon as I reached the church on Sunday evening, the doors and windows being open for the admission of air, I perceived the church was filled with a cloud of smoke. Surely Pittsburg is a _smoky city_. I ask the pardon of its inhabitants for this doleful description. The town certainly bears marks of great thrift and prosperity, and its inhabitants do not lack in sterling excellencies of character. I should be very ungrateful if I did not here record the acknowledgement of the many acts of kindness and hospitality that were extended to me during my temporary stay. In the manner in which the people regarded the unpleasant appendage connected with Pittsburg to which I have just adverted, I saw another evidence of the benevolence and wisdom of the Creator in constituting us with capabilities of adapting ourselves to whatever is around us. The smoky atmosphere, so far from being an annoyance to the citizens of Pittsburg, is constantly spoken of by them as its beauty and glory, and seems associated in their minds with all the delights and interest of _home_. I have visited the environs of the city, and clambered to the summit of some of the hills out of which the coal is dug. The views from these elevations up the Alleghany and the Monongahela are beautiful. The scenery in every direction around Pittsburg, viewed from these eminences, would be magnificent, were it not for that unchanging cloud of smoke that covers the city as a canopy of darkness. From many a point on the lofty range of hills that encircle the city, you have a view at the same glance of the Alleghany and the Monongahela, wending their way from different points through their own distinct beautiful valleys, and hastening on like two ardent lovers to meet and mingle into one; and still farther on you see these two blended rivers moving off in one united stream--THE BEAUTIFUL OHIO, which winds its serpentine way through _its_ own rich valley, to meet the waters of the mighty Mississippi--a thousand miles from this spot. _Pittsburg, Sabbath Morning, June 18th, 1837._ The church-going bell calling worshippers to the house of prayer, emits sounds that fall sweetly on the Christian's ear. How delightful is the thought, that go where we may in this happy land, we find some who love the Saviour and are glad when it is said--"_Let us go up to the house of the Lord._" As I sat in my room an hour since, I was attracted to the window, which looks out upon the back-yard, by the merry voices of children. I found the voices came from an adjoining yard; and as I looked thither I was struck with the wonderful resemblance which two fine looking boys bore to a deceased clerical friend. I was not deceived! Upon inquiry, I found that these were the orphan children of my friend, whose image was so accurately traced in their countenances. Their father had been suddenly cut down in the freshness and vigor of manhood. Their mother, always delicate, survived him only a few weeks,--and they were left alone. They were now thrown upon the care of their paternal grand-father, who was a Campbellite Baptist, and whose family, though very amiable, were not professedly pious. Thus were the children of this deceased clergyman, at almost the very dawn of their being, removed from those religious sympathies and influences that their father would most ardently have desired, should have encircled them. We know not what may be in reserve for us, or our children. We may be quickly in our graves, and our children may be left to be trained by those who have no attachment to the church of our affections--and little regard for that holy religion which brings us into blessed union with the Framer of the skies, and the Father of our spirits. Can not we, who are bereaved parents, find in this thought an argument to reconcile us to that mysterious dispensation of Divine Providence, which has smitten down our tender blossoms, and covered up in the grave those dear ones that seemed the light of our eyes and the joy of our hearts! Surely, it is the Lord who hath done this! He hath made safe and ample provision for our little ones in his kingdom above! When we go the way of all the earth, we shall have no anxieties about them--about their education--their morals, their spiritual welfare, or their future success in life. Yes, thou art just and righteous in all thy ways, O thou King of saints! And blessed be thy name, that thou art on the throne, and orderest all things after the counsel of thy own will! Taking hold of the everlasting covenant, we can leave ourselves, our families, our all, in thy hands, for eternity! _Sunday Evening._ After returning from divine service this afternoon, I went to my room to spend a few hours in preparation for the evening exercises. The window of my chamber being open, and those of the back parlour directly under my room, I discovered that my kind host had his children, six little daughters, assembled there for religious instruction. He was a Sunday-school teacher, and his children were in the Sunday-school; and yet he did not feel himself on this account released from the parental obligation of instructing his own offspring in the way of holiness. I could distinctly hear the sweet voices of that little assembled group, one after another, reading aloud to their parent the word of God, and then his simple but striking comments upon the meaning of what was read. This was continued for awhile, and then they all united in singing one of the songs of Zion. Never did I listen to sounds sweeter than those that came from those uplifted voices, engaged in chanting the praises of God. Directly, however, those sweet strains were hushed. A solemn pause ensued. Then I heard the voice of that father going up to heaven supplicating a divine blessing upon his offspring. The prayer was a simple, earnest pleading with "the God and Father of our Lord Jesus Christ," for the sanctification and everlasting salvation of these children whom the Lord had given him. There was a tenderness, and pathos, and child-like simplicity connected with the prayer that deeply affected me. This manifestly was not an extraordinary--but usual Sunday exercise in which parent and children were engaged. A lovelier, or holier scene, I could not well conceive this side of heaven. What a delightful occupation to the parent! What a blessing to the children! When his head is laid low in the dust, the memory of that consecrated Sabbath hour, will come up with an influence to melt and subdue their hearts, and lead them to seek after their father's God. But, alas! how is this duty of family instruction neglected. How many Christian parents could be found in any Church who habitually set apart a portion of the sacred day, to be employed in singing and praying with their children, and instructing them in the knowledge of Christ and his salvation? What would be the effect, if all professing Christian parents were in the habit of spending an hour with their children this way each Sabbath! Would not the baptized youth of our congregation be a very different race of beings from what they now are? Should we so frequently hear of infidelity, and our breaking sins among the children of Christian professors? No. There is unquestionably a great neglect of duty here--a neglect on the part of parents which results in the everlasting ruin of their offspring. CHAPTER V. VOYAGE ON THE OHIO. Travelling companions--Steamboats on the Ohio--The Elk--The Ohio river--The Harmonists--Steubenville--Wheeling --Marietta--Portsmouth--Kentucky--The dead steamboat captain--Kentucky funeral. _On board the Elk, Monday Evening, June 19._ I have two exceedingly agreeable travelling companions. The one, Mr. B----, who started with a special view of accompanying me in this tour. He is a young gentleman of mature intellect, accomplished education, and ardent piety. The other friend we fell in with on our way to Pittsburg. Mr. F---- is a merchant, residing in Boston, a devoted member of the Congregational Church, a man of business, and of sterling Christian principle, possessing more of "the milk of human kindness" than ordinarily falls to the lot of mortals. The presence of these delightful companions has taken away much of the solitariness one feels in having a space of so many miles thrown between him and his home. Whoever has travelled on any of the western rivers knows something about the annoyances connected with western steamboats--the drinking--the swearing--the gambling. We were induced to take our passage in "THE ELK," from the fact that it was the only boat that was going down the river this morning. We soon found that our boat was not of the first order; our captain, however, appears to be one of the most quiet, taciturn, and unmoveable men we ever met. It was about ten o'clock, that we found our boat pushing off from the shore, and our backs turned upon the clouds of smoke that hung in dense masses over what has been called the Birmingham of America. As we stood on the deck, we seemed at the moment of starting enclosed by a forest of dark tunnels peering up from countless steamers lying along the shore. More than forty of these were clustered together in the same group where "_The Elk_" was stationed. It is said there cannot be less than seven hundred steamboats moving on these western and south-western rivers. We were fully in the stream!--We began to feel that we were borne on the flowing bosom of the Ohio! The luxury of that moment was worth travelling four hundred miles to enjoy! What thronging emotions then came rushing upon our minds! We remembered whither this stream was bearing us--away from our friends--perhaps never to return! We thought of the vast territory it watered--its majestic length--the scenes of Indian warfare that had been acted upon its shores and on its surface, long before the axe of the white man had felled a single tree in those vast and unbroken forests that stood upon its banks, and were reflected from its mirrored surface! It was even then _the beautiful river_, as the name Ohio denotes. It is said that "the line of beauty" is not a straight but waving line. If so, this river is richly entitled to its name. From first to last, it moves in "the line of beauty." So winding is its course that we usually do not see, as we are passing along upon it, more than a half or quarter of a mile in advance of us, and often not so far. Thus we see it in distinct sections, each section resembling a beautiful little lake, surrounded by its own sweet and peculiar scenery--shut in by its verdant and variegated banks and wood-covered hills, and ornamented by one or two, and often several little green islets, around which the parted waters wind romantically. We passed the settlement of the _Harmonists_, or _Economists_, as they are frequently called. This people are the followers of Rapp, and reside at a town called _Economy_, about fifteen miles below Pittsburg. They also form a singular instance of the power of delusion. The people belonging to this community are principally German emigrants, extremely ignorant, and, therefore, more easily controlled by a shrewd and cunning leader. Rapp professes to be a prophet sent from God, and gifted with the high privilege of holding such constant communication with heaven, as to receive from thence directions how to regulate and govern all their affairs.--He therefore enjoins upon every individual belonging to the community, entire, passive submission, and implicit obedience to his orders. This self-constituted ruler claims to be their sole religious instructor. The people usually assemble on the Sabbath, when he speaks to them, what it concerns them to know in relation to the Supreme Being and his Prophet--and then gives them directions about their labour for the ensuing week, reminding them of the great importance of _harmony_ and _economy_, assuring them, that both of these will be effectually secured if they undeviatingly follow his directions. Though they have no outward ordinances, they make great account of an annual festival--the _Harvest Home_. At the observance of this festival, after immense preparation in the way of providing all manner of good things to eat and drink, not less than six hours are spent at the table--which are occupied alternately in eating, singing, and praying. The above particulars I received from several different, but well informed individuals, residing at Pittsburg. In the course of the day we passed Steubenville, pleasantly situated on the river. I had barely time during the landing of passengers to ascend the hill, and look into one of its principal streets. Its houses, like those of Pittsburg, bore the dingy stain so common to all this bituminous coal region. I wished to have met the Rev. Mr. M----, of this place, with whom I had no personal acquaintance, but in whom I felt a particular interest on account of the silent and powerful influence he exerted in the institution where he finished his literary studies, in commending godliness and rebuking sin, by a holy, spotless, and unblemished life. The savour of his name still remained at that institution several years subsequent, at the time when I was passing through my preparatory studies there. I found upon inquiry that the same simplicity of faith, and singleness of mind, and devoted holiness of life, characterized his labours on the banks of the Ohio, which imparted such a charm and moral power to his conduct as an academical student. There is nothing, after all, that can place such a mighty moral lever in a man's hands, as simple-hearted piety--decided holiness of heart and life. We reached Wheeling just at sunset, and made our arrangements to remain there through the night, with a view of taking the stage next morning to pass into the interior of Ohio, making Gambier one of the points at which we should stop. There having fallen heavy rains, however, the state of the roads was such that the project was abandoned, and we determined to keep on in the Elk. We felt some pleasure in being permitted to spend an hour or two within the limits of the "old dominion," for it was the first time that either of us had trod upon Virginia soil. _Tuesday, June 20th, Cabin of the Elk, Passing down the Ohio._ I know of nothing more delightful than to sit at one's ease, and be wafted down such a beautiful stream as this, winding its graceful and circuitous way through groves and grass-covered fields, and beauteous woodland scenes. Occasionally we see the banks surmounted with lofty bluffs that lift their proud summits up towards the clouds--and then succeeded by bottom land studded with trees that bend over to dip their pendent boughs in the glassy surface that sweetly reflects them. As one sits in a sheltered nook in the cabin, gliding down such a stream, with such a scenery around him, and feeling the cool refreshing breeze fanning his fevered brow, and imparting vigour and new elasticity to his enervated frame, he must be very stupid, or very depraved, if his heart is not drawn upwards and made to throb with gratitude to the glorious Framer of this garnished and goodly scene! One acquires as he proceeds westward, largeness and expansion to his ideas: his mind is carried out of its former habits of thought, and swells away into the vast dimensions of the majestic rivers, and boundless tracts of country, over which his eye expatiates. Only think of sailing beyond the Mississippi, in a steamboat, still westward more than two thousand miles, and find your course at every step skirted with the most rich and fertile lands which stretch away interminably before you! We passed this day some interesting towns. _Marietta_ appears beautiful from the river, is neatly built, and bears the marks of thrift and enterprise. _Point Pleasant_ and _Guyandot_ in Virginia, _Gallipolis_ and _Burlington_ in Ohio, are interesting points. _Wednesday, June 21._ We found ourselves this morning lying at the shore of Portsmouth, with the borders of Kentucky on our left. Being detained several hours we took a view of the town, found a neat little Episcopal Church, and had an interview with its humble, worthy, and devoted minister, the Rev. Mr. S----. In all this western world we find that ministers have many trials and discouragements. The people are more intent upon every thing else than that of saving their souls. We here met, to our great delight and surprise, the Rev. W. J----, and his lady, on their way to Louisville, his future field of labour. The river continued to present us with the same beautiful views, varied now and then by loftier ridges of head-land on the Kentucky side. It was about two o'clock, P. M., when we saw on the Kentucky shore in a solitary place, a house surrounded by a large collection of people. Our boat seemed to sympathize in the scene before us, for it was immediately arrested in its course, and the captain put on shore. I have before spoken of the captain of our steamer, as remarkably quiet, taciturn, and even tempered. We did not know that the placidity of his natural temperament could be moved, or his tongue unloosed by any earthly power, till the second night after our embarkation, when we were awakened from our sleep by the tones of boisterous anger, and volleys of oaths that almost froze our blood. It was our captain chiding his men. We were now to see him under new circumstances. As I have said, we dropped him on the Kentucky shore about two o'clock, while the boat went on to a small village a few miles below. We were told by some of the hands on board that the captain had stopped on account of the severe illness of his brother-in-law, who was the owner of the Elk, and its former commander. The order was to wait until he joined us. The Rev. Mr. J. and myself improved the time of this delay by clambering up to the summit of one of the loftiest hills in the neighbourhood, where we had a fine view of the river and the surrounding scenery. When the signal for our boat's departure was sounded, we perceived, as we were going on board, a coffin covered with black velvet. We now learned for the first time that our boat was to go back to the point where we dropped our captain, and remain there until the funeral rites of his brother-in-law, now deceased, were performed. It was in vain to remonstrate, so we submitted to the delay with as much cheerfulness as possible.--To improve my time I determined to go on shore and witness a funeral among the yeomanry of Kentucky. The steamboat had been drawn up to the bank under the verdant canopy of a cluster of umbrageous trees. After ascending the bank, which might have been some fifty feet from the water to its summit, we found ourselves in the midst of a beautiful grove, where the underwood had been cut away, and the earth was carpeted with green sward. Most of our passengers having landed, the coffin was brought out from the boat and conveyed towards a cottage that stood some two hundred yards distant. We all then moved on towards the house. The first thing that attracted our attention in approaching this rural dwelling, was the number of horses fastened to the fences, and equipped most of them with ladies' riding saddles.--Around and within the house we found a large company assembled. I was sorry to see so many rotund and rubicund faces among the men, bearing unerring indications of intemperance. The fair daughters of Kentucky were certainly on this occasion more happily represented than the stronger sex. They were, however, very peculiarly dressed. They generally wore a sun-bonnet, which had a long frill or flounce that hung like a shawl over their shoulders, and carried in their hands little riding whips, which left us at no loss to understand who were the riders of the caparisoned steeds that we had seen in such numbers around this house of mourning. I pressed along through the crowd, and followed the coffin to the house with the hope of witnessing the religious exercises that I supposed would be performed on this occasion. The house consisted principally of one long large room, in a corner of which the corpse was placed. Here also the mourners sat, and the company that were collecting to attend the funeral. The coffin was brought into this room, and placed in front of the corpse, which was clad in the vestments it was to wear in its narrow house. It was immediately in the presence of the mourners, and of this promiscuous company, raised from its position and transferred to the coffin. This being done, the undertaker proceeded to fasten on the lid with the exception of the head-piece, which was separate from the other. The wife, and mother, and family friends, then moved forward, and proceeded to take leave of the unbreathing dead. I never was more struck with the power of human sympathy. At that moment many hardy, sun-burnt, iron-looking faces put on all the expression of deep and overwhelming emotion. Tears ran down cheeks that one would have thought had never been wet with such tender drops before. Even our imperturbable captain, whom we thought proof against all feeling, and almost a perfect impersonation of apathy, wept and sobbed aloud. The coffin was then borne out into a rude open piazza or stoop in front of the house, and there left for some time till the curiosity of every gazer seemed fully glutted. Then again the near relatives came forward and kissed the dead. The widowed wife seemed almost frantic in bestowing the parting tokens of her affection upon the unbreathing body of her deceased companion. I felt obliged to turn away, for I could not endure the sight of her wild frantic manner as she clasped and kissed again and again the cold clay of her husband! This finally had a close. Then after a short pause, a female bearing in her hands a pair of shears, pressed her way through the crowd, and proceeding to the head of the coffin, took off several large locks of hair that rested on the cold forehead of the dead man. The coffin was then immediately closed, and preparation made to move towards the grave. I accosted an elderly lady that stood near me and said-- "Are we to have no religious services on this occasion?" "No." "Is there no minister present to officiate?" "No," was the only reply I received. I then turned to another and said, "Are there no ministers who reside in this part of the country?" "None very near here," was the response. I mentioned this conversation to my friend B---- who stood near, and observed to him that I regretted that such an opportunity should be lost, when the feelings of all were so subdued, to direct the minds of these people to the solemn realities of eternity; that even a single prayer offered up at this moment might be the means of saving a soul. He went and spoke to our captain, mentioned that there was a clergyman present, and suggested to him the expediency of inviting him to engage in some religious exercises. The captain with his usual apathy, into which he had again relapsed, replied, "I don't know whether it is worth while." The funeral began to move off in the following order or rather disorder. First, the four bearers took the lead, carrying the coffin on two rudely hewn sticks, prepared for the occasion. Then followed four or five of the near relatives all abreast. Then came the bereaved widow, riding on horseback, and after her all the assembled crowd, male and female, hurrying on twelve or fifteen abreast of each other. The funeral train proceeded near where we landed, and, after having gone a short distance into the grove, it descended into a narrow ravine, through which run a little brook, gurgling over its pebbly bottom. When the bearers reached this brook they had no other way to proceed but to ford it; the others got over as well as they could, on logs and stones. Having ascended the opposite bank, we soon reached a well trodden path, which we followed for some short distance, and then turned abruptly into a cornfield. When we had reached the central part of the field, which was an eminence of some height, we found an open grave. The excavation was at least four times larger than the coffin required, with a place sunk in the bottom just large enough to receive it. While we were ascending the hill near the grave, the captain having had some consultation with the friends of the deceased, and again feeling some kindlings of sensibility, sought me out from among the crowd, and very affectionately throwing his arm over my shoulders thus accosted me-- "I am very sorry to detain you on your journey, but the hands were all so much attached to Mr. R., I could not well send them on till the funeral was over." I replied, "It is perfectly right to detain us under these circumstances. This is a very solemn event, and one that should be regarded as a loud call both to you and your hands. We must all soon come to this! How important then to lay it to heart!" To all this he readily assented and replied, "Several of the friends have expressed a wish that you should give us a short exhortation at the grave." I felt no disposition to decline complying with this request. Accordingly when the coffin had been placed over the excavated grave, with the broad blue canopy over our heads, amid the stillness of the surrounding country scene, and the hill-side beneath me covered with a dense mass of human beings, I lifted up my voice for my Master, and spoke to them of sin, and death, and Christ, and salvation. As I looked over the silent listening throng, I remembered that I had never met one of them before, and probably should never meet one of them again, till we stood together at the judgment bar. I endeavoured to exhibit to them the scenes of that great and dreadful day, and the terms on which they would be accepted or rejected. I endeavoured to direct the mourners that wept around that grave to the balm that is in Gilead and the physician who is there. The countenances of all were solemn, and there were not wanting evidences of deep and tender emotion. The remarks were closed with prayer to the eternal Framer of earth and sky. Whether on that hill-side, with the Ohio rolling at our feet, and the blue heavens stretching over our heads, any good was done when we laid the dead steamboat captain in his grave, the developements of the great day must show! In my heart I thanked the Lord for this opportunity of going out into the highways and hedges to try to compel them to come in. As soon as the grave was closed up, the bell from our boat reminded us that we must be on our way. During the rest of the voyage our captain seemed very serious and thoughtful. At tea he requested that a blessing should be invoked on our meal. My friend B. sought a private opportunity to press the subject of personal religion upon his attention. He received what was offered with great candour, and seemed willing to prolong the conversation. His conduct after this to us was marked with every indication of respectfulness and attachment. The next morning we found ourselves at Cincinnati, the city which has been called "THE QUEEN OF THE WEST." CHAPTER VI. A GLIMPSE OF KENTUCKY. Cincinnati--The Queen city--Views in reference to missionary labour--The kind of missionaries wanted in the great Valley--Walnut Hills--Lane Seminary--Dr. Beecher--Woodward College--Dr. Aydelott--The old Kentucky man--Louisville--The Galt House--View of the interior of Kentucky--Plantations--A sore evil--Kentuckian traits of character--A thrilling incident. _Cincinnati, Friday Morning, June 23d, 1837._ We reached this city, not inappropriately called "The Queen of the West," yesterday morning, and bid adieu to the Elk and its taciturn captain. Upon the whole I have been greatly pleased with Cincinnati. The whole air and aspect of the town has reminded me more of Philadelphia than any city I have seen west of the mountains. Christ Church, in this city, is a noble building, and the interior furnishes a beautiful specimen of architectural taste and skill. St. Paul's Church is also a tasteful structure, although I was not able to obtain a view of the interior. The Roman Catholic cathedral and college make a fine appearance, but the interior of the cathedral greatly disappointed me. The audience room is small, narrow, and mean in appearance. I am happy to say that in passing through this western region I find but one impression among well-informed and intelligent men in relation to the growth and progress of popery here; and that is, that it is making little or no advances, except with the increase of foreign population. In my visit to Cincinnati I derived much information in relation to the west, as well as much personal enjoyment from the conversation and society of our most excellent brother, the Rev. J. T. B., Rector of Christ Church. He occupies a most important position on the walls of Zion, and I could not but say to myself, the more I saw and conversed with him, "Oh that we had a thousand such clergymen at the west as he." He, as well as several other intelligent clergymen in this region, assured me that it needed only a band of well-trained, devoted, godly men, to plant the Episcopal Church every where through the whole length and breadth of this vast valley. The united testimony of all is, "Send us the right kind of men--or send us none. The idea that any one will answer for a missionary to the west is a most fatal error. We want here men of enlarged and liberal views, thoroughly educated, of great prudence, energy and efficiency--men who are willing to work, and willing to keep on working till they see the fruit of their labours--and above all, pious, devoted men--men full of the Holy Ghost, and burning with a love for immortal souls, who will speak directly to the hearts and consciences of people. Give us such ministers, and no limits need be set to the establishment of the Church. But if men of another stamp are to be sent, those whose dullness, and deadness, and inefficiency prevent their getting any place among the old established parishes at the east, the result will be that our prospects here for the Church wherever they plant themselves will be for ever ruined." I have heard these sentiments again and again from the lips of some of our most devoted ministers at the west. The body of clergy that now come here are going to give character to the Church. They are engaged in the momentous business of _laying foundations_. We must look not only to the immediate, but future results of their labours. In almost all places, before any thing can be done a church has to be built. I had no conception till I entered this great valley of the difficulty of finding a place in which to assemble the people for public worship. Almost the first business to be done is to effect the erection of a church. The clergyman who can inspire such confidence in himself and awaken such a degree of interest, as to lead a western community to embark in such an enterprize, must have some tact and power. Another difficulty is to induce the people to attend church. Vast numbers here have fallen into the confirmed habit of spending their Sabbaths in another way. It is an effort for them to go to church. There must be some attractions in the minister to draw this class of persons out, and they are here a very large, and respectable, and influential class. A dull, sleepy, prosing minister is not the man for the west. In the afternoon we rode out to Walnut Hills to visit Lane Seminary, and pay our respects to Dr. Beecher. He received us with that frank, blunt cordiality, which I have so often experienced in New England, and which makes its rough and cragged hills more attractive to me than all the luxuriant fields of the west. The pleasure of our visit was not a little enhanced by the presence of Miss Catharine E. Beecher, who is widely known to the literary world through the productions of her gifted pen. I am sorry that my limits will not allow me to detail to you some parts of a discussion that we had upon several interesting topics--especially in reference to the present state of _the Presbyterian Church_, and of the best mode of diffusing light among the _Roman Catholics_. I certainly left Dr. B---- more than ever impressed with a high conviction of the brilliancy of his intellect, and the depth of his piety. The location of Lane Seminary is in the midst of a most beautiful landscape. There is just enough, and just the right admixture of hill and dale, forest and field, to give it the effect we love to feel in gazing upon a calm and quiet scene of beauty. In our return to Cincinnati we took another route, which, as we approached the town, gave us from the lofty amphitheatre of hills that encircle this "occidental queen" a new view of her charms. As we approached the lofty eminences in the rear of the town, while we gazed from the summit down upon the city, I could not but reflect how Jerusalem must have appeared to the spectator who stood upon Mount Olivet, and looked down upon the proud domes and busy streets that lay beneath him. And the thought too then occurred to me, that had I the gifted vision of him who once stood upon Olivet, and wept over Jerusalem, I might see in this beautiful city enough to draw forth floods of grief. With all my admiration of Cincinnati, I see here abundant evidences of great wickedness. The temperance cause I fear has made but little advance in this place, and the god of this world holds a fearful sway over the minds of too many of its inhabitants. I met last evening the Rev. Dr. Aydelott, the former Rector of Christ Church, who now occupies the place of President of Woodward College, an institution in Cincinnati, endowed by the munificence of a single individual, and which promises, with its present head, to do much for the cause of learning in the west. I am satisfied that education here is to be one of the great moral levers by which mind is to be raised from the darkness and degradation of sin. In the President of Woodward College I found a man of thorough evangelical views, sound intellect, and fine literary attainment. _Louisville, Tuesday, June 27._ It was about noon, Friday the 23d, that we left Cincinnati on board the steamboat _Commerce_. Having reached the great Miami, we had immediately under our eye the view of three states. Ohio which we were leaving--Indiana which now constituted the right-hand bank of the river, and Kentucky, which still continued to present us with its "alternations of bottom and bluff" on the left.--We met on board a fine specimen of plain, honest, fearless Kentucky character. He was an old man who cultivated a farm without slave labour, possessing great bluntness, a large share of intelligence, and an evident warm-hearted piety. Having formed some acquaintance with B----, he accosted Mr. F---- and myself almost immediately upon coming where we stood, in the following manner. "Well, gentlemen, I find your friend here is for Christ: which side are you on? I am willing to show my colours." He seemed very happy to know that we were trying to serve the same Master whom he loved. At early dawn, on the morning of Saturday, June 24th, we found our steamboat lying along the shore, on which Louisville is built. As the heat now began to be oppressive, it was very reviving to leave the confined cabin of our steamer, and inhale the fresh breath of morning. Louisville is evidently a flourishing business town, containing about twenty-five thousand inhabitants, ten thousand less than Cincinnati. We put up at the GALT HOUSE, an establishment which we had heard very highly commended. We however, in the end, did not feel disposed greatly to dissent from the remark of one of the lodgers at the Hotel, who in true Kentucky style remarked--"_that the Galt House was not after all just what it was cracked up to be_." I found many things to interest me in Louisville. During the few days that I stopped here, it was my intention to visit Lexington, but having been providentially prevented, I endeavoured to make amends for this disappointment by taking short excursions into the country. How could I fail to be delighted with the splendid corn and hemp fields along by the sides of which I passed! and the luxuriant forests which, with their underwood cleared away, and grown up, as they were, with blue grass, appeared like noble parks affording pasture ground for the hundred beeves that roamed there! How could I fail to be delighted with the frank, and generous, and warm-hearted hospitality which I every where experienced. But I saw a dark cloud hanging over this beautiful state! Almost all its inhabitants see it, and lament it, and hope that it may one day be rolled away! Through the politeness of a friend I was afforded an opportunity of visiting several large plantations cultivated by slaves. I was pleased with the evident kindness with which the slaves are treated, and the happy contentedness which they displayed. But still I could not but see many evils connected with this system. And I have no doubt that large portions of the intelligent part of the people in Kentucky have juster views of these evils than any of their northern neighbours--and that could silent wishes remove the difficulty the chains of bondage would be instantly broken. I dined with a gentleman, of great urbanity and professed piety, living on a small plantation in the country. After dinner, we walked out, and passed by the shantee in which his slaves lived. He asked me to look in, and talk with them, he in the mean time passing on, with some other gentlemen into the garden. I did so. In the cottage they occupied there was every appearance of neatness and comfort. I remarked to an intelligent looking woman who stood over the wash-tub-- "You look quite comfortable here, I suppose you are very happy." She immediately replied, "I am not happy." "Ah!" said I, "what makes you unhappy? Are you not treated kindly by your master and his family?" "Oh, yes!" she responded, "I have nothing to complain of on that ground." "What is it then that makes you unhappy?" I asked. "My sins," she replied. I remarked that this was indeed the cause of all our misery; and I then endeavoured to point her to that blessed fountain opened for sin and uncleanness, where she and all our guilty race might wash and be clean. As I passed along, I saw several young children around the establishment, and when I joined our host in the garden, I told him what had passed, and inquired of him, if the parents of the children we saw had been regularly married. He appeared somewhat confused, and very serious--but at length replied-- "This is one of the worst features of slavery. Two of the parents of those children are married. The woman with whom you were conversing is the mother of four children, and has never been married? Her conscience is not easy." I inquired if such things were of common occurrence among the slave population? He replied--"Yes--and we cannot prevent it." Alas for that state of society which brings along unavoidably such sin in its train! I inquired in relation to the religious instruction of the slaves, and was sorry to learn that it was so very defective. On one plantation where there were seventy slaves, the master was a perfect worldling, and never allowed his slaves to attend public worship or receive any kind of religious instruction. Must there not be something wrong in that state of society which places seventy immortal souls so entirely under the control of one individual that he can shut against them completely the gate of heaven? But this is an unwelcome theme and I pass on. Perhaps there is no part of our country where there are such fixed and marked traits of character as in New England and Kentucky. There are many traits in the Kentuckian which I admire, and which when brought under the influence and control of Divine grace form the substratum of a noble character. One of the attributes of this character is an honest independence, which despises the meanness of stooping to get any advantage by blandishment or truckling. This is evident from the common drayman to the high-minded planter. Another attribute in this character, is a love, amounting almost to a passion, for discussion, oratory, and public speaking. It is said, that in no one of the states are all political questions so thoroughly discussed and understood by the great mass of the people as in Kentucky. During the sittings of the courts, I am told that all leave their work, and give up their time to attend the trial of the various suits that are pending, and to listen to the speeches that are made on the occasion. Wherever there is public speaking, there the people will flock. I believe there is no state where a talented, eloquent ministry could effect more than here.--Unhappily there is much infidelity prevailing in this state, and yet I have no doubt that it may and will be entirely supplanted by the labours of a faithful and efficient ministry. You will be gratified to learn that the Rev. Mr. J---- has commenced his labours with great acceptableness. His removal to Louisville, at this time, is regarded by the friends of the Church in this region as a most auspicious event. I have no doubt that a wide field of usefulness lies before him. They are erecting in Louisville a new Episcopal Church, and if a suitable pastor is procured, there is not the least question but that both churches will be entirely full. The very best specimen of true original Kentucky character, which I have met, was on board the steamboat. The love of this individual for his native state amounted almost to a passion. Though in exterior very plain and blunt, he possessed uncommon intelligence, and contributed by his conversation in no small degree to our enjoyment. He gave me the following statement in relation to the early settlement of Kentucky. "This was one of the most beautiful and blooming territories over which a wild luxuriant forest ever waved.--And yet as it was a sort of dividing line between the northern and southern Indians, it became the battle-ground upon which these nations met and waged interminable wars, so that it went among the savages by the name of the _dark and bloody land_. Near the close of the revolutionary war several settlements were attempted in Kentucky by emigrants from Virginia. My ancestors were among the number. The Indians both from the south and north, almost immediately became jealous of these white settlers, and adopted the purpose of exterminating them. The settlers were able to keep their position only by building a fort and living in it. While a certain portion of the men worked in attempting to clear and cultivate the land, another portion being armed, were on watch. I was born in one of these forts near Boonsborough. I wore, till I was twelve years old, hose made of buffalo hair. Our chief living was upon bear and buffalo meat. We were in the midst of the wildness of nature. Hundreds of times have I seen the Indians rushing upon our fort, or fleeing before the sharp-speaking guns of our friends. People who live in the densely settled portions of our country, know very little about the toils and dangers, the sacrifices and privations which the first settlers endure." My Kentucky acquaintance illustrated this last remark by a vast number of thrilling incidents, one or two of which I will relate. When he was quite young, several of the people of that settlement, undertook to manufacture maple sugar. The winter had relaxed its rigours, and the warm sun began to pour down his genial rays. The snow was fast melting away, and the sap ran merrily from the perforated sugar trees. Several negroes were engaged a short distance from the fort in collecting the sap. It was supposed that no Indians were in the neighbourhood, as none had been seen for several months. Tempted by the bright sunny day, a daughter of one of the settlers, a young, beautiful, blooming girl, rambled beyond the enclosures of the fort, where the negroes were collecting the sugar sap. While she stood there, full of buoyancy and free from every apprehension, a negro being near, busily engaged in some of the various processes of sugar-making, four or five wild Indians in a moment sprung upon them! The negro they seized and bound, and in an instant cut down with their tomahawks this beautiful girl. Having scalped her, they fled, carrying with them the captured negro. The alarm was soon given at the fort. They were pursued--overtaken, and several of them shot. The negro was rescued. Those that had escaped went five hundred miles around among the tribe to raise the war-cry, and then came back and again attacked the settlement. In that encounter my Kentucky friend told me that _eleven_ of his family relatives were killed. Another incident which he related was the following. Somewhere on a station near Kentucky river, in the spring, when the earth began to put on her bloom, two young ladies, the eldest of whom was the first child born in Kentucky, went out to gather flowers. As they saw some very rich blossoms on the banks of the river, they took a little skiff, and went from one side to the other collecting them. While thus engaged a number of Indians were in the canebrakes watching them. The young ladies having by a turn of the river passed beyond the view of their enemies, the Indians proposed to gather flowers, and place them all along the bank, where they were in ambuscade, so that when they returned, attracted by these flowers, they would come up to the bank and then the boat could be seized. The plan entirely succeeded, and while these young ladies were gaily cropping their flowers, a huge wild Indian sprang from his concealment into the boat. Their destiny then seemed sealed. They were immediately borne away as captives. One of them, however, wore a dress handkerchief of red and brilliant colours.--This she silently kept pulling to pieces, and dropping the shreds as she was hurried along through the forest. The friends of these young ladies soon become alarmed. Marks were discovered of an Indian trail. The empty boat was found. A band of armed men commenced pursuit, headed by the father of one of these young ladies.--They discovered the shreds of the handkerchief, and traced them till night fall, when they suddenly came upon them where they were encamped. They perceived there was a large number of Indians, and thought secresy in their movements important. They waited till the Indians were asleep, and then the father drew near. He saw the two young ladies sitting by themselves, guarded by an Indian. The others appeared to be asleep. His men were at some distance, and he thought it better to go up unseen, and tomahawk this sentinel, and rescue his child without alarming the other Indians. But in attempting it, his faithful dog which accompanied him, growled at the sight of these savages. In a moment they were on their feet and he their prisoner. They determined at once to put him to death. He was stripped and bound to a tree, and they were just levelling their pieces to fire at him.--What a moment of awful suspense for his child who stood looking on! His men, alarmed at his long absence, drew near, saw what was going forward, and instantly fired upon the Indians. A panic was immediately struck into the camp, and as the fire from the whites was kept up, and one and another Indian fell gasping on the ground, they soon fled and left their prisoners. The father and the two young ladies returned. One of them is still living, the mother of a large and respectable family, whose declining age is cheered with the comforts of a sweet hope in Christ. It is well for us to know something of the hardships endured by the first settlers in the west. CHAPTER VII. THE OHIO NEAR ITS MOUTH. New Albany--Sailing down the Ohio--Profanity--Lovely views of nature--A sudden squall on the river--Kentucky shore--Young fawn--The mouth of the Tennessee river--The swimming deer--His struggle and capture--Meeting of the waters of the Ohio with the Mississippi--Gambling--Intemperance--Sail up the Mississippi to St. Louis. _New Albany, Indiana, Tuesday Morning, June 27, 1837._ Indiana is unquestionably destined to become one of the most interesting of the Western States. Its principal towns that stand along on the Ohio, must of course become very important points. This will be particularly the case with New Albany, which is already one of the most populous and flourishing towns in Indiana. It bears on every part of it the marks of a new place, and the manner in which every house and shed within its precincts is crowded, shows that it must have expansion. It is situated about four miles from Louisville, just below the rapids, on a fine broad table of land, which is so far above high water mark, as effectually to secure it from those inundations, occasioned by the sudden rise of the Ohio. Some way back in the rear of the town, and nearly encircling it, rises up in a very picturesque manner, what is here called _a knob_, an elevated steppe of land, from which we look down upon the town and river, and see them spread out before us as on a map, in distinct and beautiful delineation. Louisville appears in the distance, and the adjacent country, which with the windings, and wooded scenery of the beautiful Ohio, presents a view so exquisite, that the imagination can scarcely conceive any thing more romantic. It is only three or four years since there were but a handful of inhabitants at New Albany: it now numbers six thousand, and is rapidly increasing in population. A very large proportion of its inhabitants are young, enterprising men from the East, who possess moderate means, and have come here to build up their fortunes. How important to bring such minds under the influence of the Gospel! This is a centre from which influences for good or evil will go forth through the state, and I believe it may be truly said, it is one of those fields that "are white for the harvest." I met Bishop Kemper at Louisville, on his way to hold an ordination at Madison, another interesting town in Indiana, on the Ohio, between Louisville and Cincinnati. The bishop purposes to devote two or three months between this and autumn to Indiana. He appears indefatigable in his efforts to promote the good cause, and every tongue through the whole west speaks forth his praise, and cheerfully accords to him the high encomium of a _zealous, devoted, and holy man_. There are now seven or eight Episcopal clergymen in Indiana, and the cry still is, "The harvest is plenteous, but the labourers are few." _Steamboat, Tuesday Evening, June 27th._ It was about three o'clock to-day, that we started on our way from Louisville, down the Ohio. It was excessively hot, and I experienced a languor and sense of exhaustion, which I do not recollect ever before to have felt. When the sun began to decline, and we again found ourselves gliding as by enchantment over the surface, and sweeping through the midst of the beautiful scenery of the Ohio, I felt that I had passed into a new world. As I traversed the deck of the boat, and saw reflected from the smooth and mirror-like bosom of the river, the luxuriant foliage, rich and dark by its own deep verdure--the smooth green bank that sloped down to the water's edge, as though to kiss the smiling surface that slept so quietly below--the abrupt precipitous bluff, starting up like a mound of earth, or a wall of solid masonry--and the head-land sweeping off into sloping woods that towered in majesty above the stream, I could not but feel, and could scarcely refrain from exclaiming aloud, how beautiful and surpassingly lovely are the works of God! What must the heart of that man be made of, who can pass through the midst of such displays of divine beauty, and pollute the very atmosphere as he passes with profanity! This is what hundreds are daily doing. Almost all the hands on board of the steamboats, down even to the little boys, utter an oath almost every other word. _Profane swearing_ is one of the crying sins of this western world. Oaths the most horrid are awfully common among all sorts of people. Amid these scenes of varied beauty where creation appears so lovely we may truly say, "* * * Every prospect pleases And only man is vile. In vain with lavish kindness The gifts of God are strown." Men pass here in thousands, and mindless of all these tokens of a wonder-working Deity, continue to live as though there were no God in the Universe, or as if He existed only to afford a theme for more aggravated profanity. And yet looking at the matter, aside from the native depravity of the human heart, one would think that the spontaneous effusion of every intelligent mind whose attention was directed to this scene, would be, as he looked around, "Surely this is the teaching of the mighty God! May lessons be impressed upon my heart by the outspread volumes before me, which no mutations of time, no excitement of passion, no fascinations of the world, no devices of the Evil one will ever efface. Eternal Creator, here among this green, boundless, majestic temple of thy works I renew the consecration of myself to thee, soul, body, and spirit. While these rivers roll their waters towards the sea--while a spear of grass grows in these fields--while a tree on these wooded banks is clothed with foliage in the vernal month--yea, while the solid earth lasts, and the cycles of eternity move on, with thy grace will I live only to serve and glorify Thee." _Wednesday, June 28th._ While we were leisurely sailing along to-day, the weather being oppressively warm, and the heavens very bright and sunny, and not a breath of air stirring, pyramids of snow-white clouds began to be piled up in the northern and western sky. These masses of cloud seemed heaped together in every fantastic form. They towered aloft like huge mountains of snow. What added to the interest and singular appearance of the scene was, that this arch of the snow-pillowed sky sprung directly up from a boundless sea of verdant foliage that stretched interminably around. Through these masses of white cloud, there occasionally appeared large interstices, like deep caverns, opening into the blue profound!--long vistas through which we could seem to catch a view of the inmost heaven. Suddenly a tremendous gale struck us; the waters of the calm Ohio were thrown into the utmost commotion, and the wind came down upon us with a power that threatened to shiver the steamer into a thousand atoms. The heavens gathered blackness, and the whole dark firmament presented a surface every now and then lit up with a sheet of the most vivid fire. The waters ran very high, the wind roared, and the thunder was awful. The captain very prudently sought the shelter of the shore, and our boat was soon fastened by a strong cable to a tree. Then the rain fell in torrents, as though the waters of the river itself were scooped up and poured upon us. We learned that a few days before, not far from where we were, a steamboat had been capsized by a similar flaw of wind. We were soon again on our way, moving beneath a bright and benignant sky, and fanned by a gentle and refreshing breeze. How much our course down this river resembles human life! I cannot stay to make the application, but will only add that they only are wise who seek the shelter of God's presence as a hidingplace till the storm be overpast. We stopped towards evening to take in wood on the Kentucky shore. We there saw for the first time the native cane-brake. A wood-cutter's hut was near. A little ragged boy came out followed by two large dogs, and a little pet fawn. The dogs seemed to be fond of this little innocent thing, which had been taken only two or three weeks before. It seemed as it skipped along, and played around the footsteps of the child, very affectionate and confiding. Oh! that hardened sinners were transformed into a nature as mild, and gentle, and sweet as this little fawn! The power of Christ through the gospel can alone accomplish this. Just at nightfall we passed the steamer Louisiana in distress. She had run upon a reef of rocks, and was in a sinking state. I cannot but here record the mercy of God which has followed us thus far in our journeyings. Steamboats have been blown up, and fired, and sunk, all around us since we started, and yet the Lord in boundless mercy has preserved us. _Thursday, June 29th._ When I awoke this morning, I found the boat was taking in wood at Paducah, just at the mouth of the Tennessee, having passed the Cumberland river in the night. We were now approaching a scene of interest that we had been long anticipating--the meeting of the waters of the Ohio and "the father of rivers." The morning was rainy and unpleasant, still we were constantly on the alert, eagerly intent upon seeing every object of interest around us. While thus looking abroad, an affecting scene presented itself to us. The Ohio here, having received its last large tributaries, had become very deep and broad. Its banks were covered with tangled underwood, and dense forest-trees--presenting a scene of unbroken wildness. Now and then a woodman's hut was visible on the shore, and a little boat fastened to the bank. A deer, bounding with the fleetness of the wind to escape his destroyers, had reached the river's edge. What could be more natural than that, as his pursuers pressed on, he should plunge into the midst of the flowing stream! How cool and grateful must have been its waters to him thus panting and faint! But will he find safety here! No. His pursuers are again upon him. Having seized two little skiffs they eagerly press on to reach him. We saw them gliding through the waters towards him. Again he puts forth all his energies, and dashes through the waves like an arrow through the air. The effort he is making is for his life. But the strong arms that ply the oars, send forward the little barques which contain his pursuers with a velocity that seems to cut off the hope of escape. Now they are upon him! one boat is in advance of him, and the other rushing towards him. His destiny seemed sealed! But no--he is gone! He has darted to the depths beneath, and risen far beyond the furthermost boat! He is exerting every nerve to reach the shore! A few moments more, and his point will be gained--he will be bounding through the Kentucky woods! No. Hope again dies! His pursuers are again upon him--the boat is again between him and the shore. His strength is exhausted. The uplifted oar with dreadful stroke has fallen upon his head. The hands of his fell pursuers have grasped his horns, he is dragged up into the boat and the huntsman's knife has made a deep incision in his throat. He pants, and struggles, and expires! I said to myself--the sinner is pursued by sin, and satan, and passion, like that chased deer. There is no escape for him but in Christ. Oh what a happy, blessed hour of deliverance is that when the arm of mercy is reached forth to pluck him from the hands of his destroyers! It was about nine o'clock this morning, when we first come in sight of the Mississippi. The waters of the Ohio had seemed muddy to us, but now they appeared clear and limpid compared with the muddy and discoloured stream which we were about to enter. There it was before us in all its magnificence, "the mighty father of rivers!" When our steamer touched its waves, it was with us a moment of deep and intense interest. We now turned up to breast its impetuous current which swept proudly along by us in foaming eddies. Every part of the river seemed turbid and thick with mud, and we could not understand how these waters could hold so much soil in solution. I shall never forget my sensations, when, shortly after we reached the Mississippi, I saw one of the boatmen draw up a pail full of this muddy water, and putting his lips to the vessel drink it off with apparent relish. I afterwards found it was the only water drank on board the steamboats, and in the towns situated on this river. I also found that after it was filtered, it was the most delightful water that I ever drank. One cause of its turbid appearance is the large portions of magnesia it holds in solution. This water derives its peculiar characteristics from the Missouri. Above that stream the waters of the Mississippi are clear and limpid. I have already spoken of the annoyance to which we were constantly subjected from the profanity of those we encountered. And I may now add that, gambling is another of the vices that are rife here. On our way from Louisville to St. Louis there has been one incessant scene of gambling night and day. We have evidently had three professed gamblers on board. I am told that there are men who do nothing else but pass up and down these waters, to rob in this way every unsuspecting individual, they can induce to play with them, of his money. We saw one victim fall into the clutches of these blacklegs. He was a young merchant, I believe, from Chilicothe, Ohio. He was first induced to play a simple game of cards. A slight sum was then staked to give interest to the game. He was allowed for awhile to be successful and to win of his antagonist. He played on till he became perfectly infatuated. He would hardly stop long enough to take his meals. Being fairly within their toils, large sums began to be staked, and this young man did not see the vortex into which he was being borne until he had lost six hundred dollars. In this deep gambling, physicians and judges who were present participated. What will our country come to, with such examples before the people! After being shut up for two or three days with such company, I thought how horrible it must be to be shut up in perdition with such characters forever! Surely the very presence of such men, with their depraved passions in full play, would of itself constitute a perfect hell! Another crying sin, which abounds on board the western steamboats, and is fearfully prevalent through every portion of this western region, is _the free and unrestrained use of ardent spirits as a drink_; usually on board these western steamboats whiskey is used just as freely as water. All drink. The pilot--the engineer--the fireman--all drink. The whiskey bottle is passed around several times a day, and then the dinner table is loaded with decanters. I am satisfied that more than two-thirds of the disasters that occur on board these steamboats, are attributable to this free use of ardent spirits. I know it will be natural to ask, can nothing be done to arrest the progress of these mighty evils? A gentleman at St. Louis, Captain S----, has embarked in a noble effort to do this. Last summer he ran a boat from Galena to St. Louis, with these avowed principles--that the Sabbath should be sanctified--that wherever the Lord's day found them, there they would tie up their boat and remain till Monday--that no ardent spirits should be brought on board the boat--that no profane swearing should be allowed, and no card-playing permitted. He remarked to me that the exclusion of ardent spirits removed the whole difficulty--that where there was no intoxicating drink, there was very little disposition to indulge in profanity or gambling. This gentleman has now raised forty thousand dollars, and hopes to bring it up to one hundred thousand in order to establish a line of boats on the same principle from Pittsburg to New Orleans. I do believe that this is one of the most important enterprises of the present day, and that the religious interests of the west are vitally connected with it. Captain S---- remarked to me, that no class of men, after the clergy, could exert such a prodigious influence for good or for evil, in the western valley, as the captains of steamboats. If they were only pious men, there is no telling how much they might do, every trip they made, to promote the cause of the Redeemer. If something be not speedily done at the west to prevent the profanation of the Lord's day, there will soon be no Sabbath. At the principal landing places along the rivers, business appears to go forward on the Sabbath just as upon any other day. Professors of religion are deeply involved in this sin. Goods are carried to and from their ware-houses at noon-day, and their clerks are busy in the counting-room while they are at church. Facts of this kind I do not guess at, but _know_. Will not God visit for such things? Oh what will become of our land when God riseth up to judge the earth? The whole character of the scenery, since we entered the Mississippi has become changed; the banks of this great stream are low and marshy. They are generally covered with dense forests and tangled underwood, and present the appearance of nature in its untrodden wildness. _Friday, June 30th._ We to-day made a short stop at a place which bears the name of _Western Philadelphia_. There were some half dozen buildings, and two stores. It is only about nine months since the settlement commenced. Chestnut and Market streets were pointed out to us. Their course was through a flourishing cornfield, the stalks of which were so luxuriant and lofty, that we in vain essayed to reach their tops with our hands. There are more signs of cultivation visible, as we passed along, on the Missouri than on the Illinois side. The banks as we proceed up the stream, occasionally rise into high bluffs--especially in Illinois--towering aloft, not unlike the palisades on the Hudson. Frequently one rock is piled upon another to such an elevation, that the summit of the bluff juts over the river, as though it were ready to tumble down upon the heads of those who were passing along on the quiet stream beneath. This is particularly the case as we enter the lead country which commences some time before we reach St. Louis. These lofty towering bluffs that rise up so perpendicularly, projecting over the river, afford every convenience for forming natural shot towers. We saw several of these lofty cliffs that were thus used. A little box was erected upon the summit of the rock, where the molten lead was poured down through the mould, into a little tub on the shore beneath to receive the shot as they fell. As we slowly wended our way up this mighty stream we found the shores adorned with flowers, and covered with cane-brake and thick underwood. We also saw the trees loaded with grape-vines--and many of them completely matted over with ivy, woodbine, and misletoe. The luxuriance of vegetation seemed so great, as not only to cover the earth, but to lift itself up suspended in the air. We passed to-day St. Genevieve, a French village standing on a beautiful hill-side. The loveliest prospect stretched out before the town. We could from this point see the broad Mississippi in its magnificent course piercing the boundless forests of eternal verdure, and spreading out its watery surface upon which a hundred green islets seemed to float. The town itself, like all the French villages that we have seen on this river, appeared old and dilapidated, and quite destitute of every thing like improvement, or enterprise. I could not but contrast these French villages, in the midst of this rich luxuriant land, with their little Roman Catholic chapels, their low narrow houses, and abundant marks of poverty, with the neat, tidy, thriving villages of New England, which, although they rear their heads from a hard rocky soil, where industry has to be taxed to the utmost to obtain the means of subsistence, present--in their beautiful church edifices--their elegant public buildings, and well constructed private residences--marks of thrift, industry, and comfort, which cannot fail to gladden the heart of the traveller who passes through them. Such is the difference in their influences between Protestantism and Romanism. Twelve miles before we reached St. Louis we passed Jefferson barracks, a military station on the Missouri shore, located on a beautiful swell of land. Carondolet is another French village on the banks of the Mississippi, around which every thing appears ruinous and poverty stricken. At length St. Louis rose to view, and we hailed the sight with no ordinary sensations, not only as it was to be our resting place for awhile, but as a point of exceeding interest in this vast western world. CHAPTER VIII. THE MISSISSIPPI AND SOME OF ITS TRIBUTARIES. St. Louis--Roman cathedral--Desecration of the Sabbath--Golden sunsets--Sail up the Mississippi--The meeting of the waters of the Missouri and the Mississippi--Alton--The burning prairie. _St. Louis, Tuesday Evening, July 4th._ This, unquestionably is destined in time to become THE GREAT CITY OF THE WEST. Its location is pleasant, and from the manner in which the upper part of the city is now building, I should think it would ultimately compete in regularity and beauty with almost any city in the Union. Its most prominent public buildings at present are the theatre and the Roman cathedral. One of the priests politely showed us through the latter building. The interior would be very grand and imposing, were it not for the gaudy paintings, intended as scriptural illustrations, suspended around the audience room. However much these may catch the attention and awaken the admiration of the _ignobile vulgus_, they cannot fail to excite any thing but complacency in minds accustomed to the more chaste productions of the pencil. In entering the church, we passed through the basement, where are the confessional boxes and a small altar, on which wax candles were burning. Here we saw one of the sisters of charity, sitting in black vestments, in a solitary dusky nook, as though absorbed in holy meditation. In the church we found another priest, engaged, as far as we could understand, in preparing a class of German boys for confirmation. I learned from an intelligent source that Romanism is making little or no progress among Protestants at St. Louis. They have found it necessary to cut off, or conceal many of its offensive excrescences, so that a friend remarked to me, that he thought that a reformation in spite of themselves, silent and gradual, was going on in the Roman Catholic Church. The fact is, that the great difficulty at St. Louis is, that the mass of the people "care for none of these things." They are equally indifferent to every form of religion. Of course iniquity abounds, and the institutions of God are trampled in the dust. The following fact will illustrate this point. As I went to church on Sunday morning, to my utter astonishment, in passing by the new theatre, I saw some twenty or thirty men at work on it--masons, house-carpenters, and painters. God's law, _Remember the Sabbath, to keep it holy_, was to be of no account, because the people of St. Louis were anxious to have their new theatre opened on the evening of the Fourth of July! Each one of the usual denominations has a church here. From all I could learn, however, I fear religion is at a very low ebb in St. Louis. There are numberless discouragements to be encountered every where in the West, calculated to weaken the hands and depress the spirits of the ministers of religion. No one can understand the number or nature of these discouragements, without being actually on the ground. A successful missionary at the West must have great faith and patience, and be unwearied in his labours. To animate his clergy, and cheer them on in their toil, there could not be a better man than Bishop Kemper. He seems to throw sunshine around him wherever he goes. One thing struck me as remarkable at the West, and particularly at St. Louis. I refer to the appearance of the heavens at sunset. Nothing can exceed the richness and splendour of a western sunset. I have heard much of an Italian sky, but my imagination never conceived such pictures of beauty and indescribable glory, as are painted on the sky here at the decline of day. The whole hemisphere seems flooded with unearthly radience. The clouds piled up the western sky, appear more brilliant and gorgeous than any or all the colours of earth can make them. And as you look at them, you see, through the clouds, apertures, which seem like golden vistas, through which you look almost into the heaven of heavens. Our Fourth of July has been spent quietly here. There has not been half the noise and disturbance I had anticipated. _Wednesday Evening, July 5th._ We this morning left St. Louis about nine o'clock. Our progress up the river has been slow. Some eighteen miles from St. Louis we witnessed one of the most interesting sights in all our journey--_the meeting of the waters of the Mississippi and the Missouri_! I cannot attempt description! The imagination alone can conceive it. If I ever had feelings of sublimity waked up in my bosom, it was when our boat stood off just abreast the Missouri, and I looked up its mighty channel, and thought of its source between two and three thousand miles distant, amid those mountains whose tops are covered with eternal snow, and then thought of the sunny orange groves, near where it empties its waters into the ocean! We stopped a few hours at Alton, Illinois, just above the point where the Missouri mingles its waters with the Mississippi. This is an interesting town, fast rising into importance. It is destined to become a point of great interest. Its present population exceeds two thousand. We passed Marion City and Quincy, as we advanced up the river. Of the former we have heard frequent descriptions. We stopped an hour or so at the latter, and enjoyed from the high bluff on which it is built, a view of one of the most magnificent prospects that ever stretched before the human eye. The expanded waters of the Mississippi--the innumerable green islets that seem to float on its bosom--the beautiful vistas opening between these--the boundless ocean of forest stretching off to the south and west, and the level, treeless, luxuriant prairie running back to an unknown distance--all these lay at your feet, furnishing one of the most picturesque scenes upon which the eye ever gazed. I regretted the shortness of our stay at Quincy, not only on account of the enchanting loveliness of the spot, but more particularly as it deprived me of the pleasure of paying a visit to Dr. Nelson, the author of a popular work entitled, "_The cause and cure of Infidelity_," a book of sterling excellence. We had now passed over a long tract of river navigation since we embarked at Pittsburgh. Our eyes had become almost wearied with tracing first the endless sylvan beauties that clustered around the banks of the smooth-flowing Ohio; and then the vast, unpenetrated, boundless forest scenes that spread away on either side of us from the abrupt, muddy banks of the Mississippi. Our ear had become wearied with the monotony of the sharp, rough sound of the high-pressure engine, that was heard ceaselessly day and night. Books scarcely any longer could interest us. The character and conversation of most of those around us seemed exceedingly dull and common-place. There was however one exception. This was found in the person of one of our passengers--a man of almost herculean stature, who, we soon learned, possessed great versatility and vigour of mind. His manners, however, at first appeared so coarse, and his conversation so blunt, that there seemed something exceedingly repulsive connected with his character. But this impression soon wore away, and in a few days he became the centre of almost universal attraction. He was a true Kentuckian of the old school; he was born and brought up amid the stirring scenes connected with the early settlement of his native state, and was perfectly familiar with all the war legends, and every bloody fray from the first movement of Col. Boone to the final expulsion of all the savage tribes from this their ancient hunting ground. To use his own language, he was "born in an Indian fort, and through childhood fed upon bear's meat, and clothed in buffalo skins." His physical strength seemed enormous, and he bore evident marks of being one of those brave, reckless characters that find pleasurable excitement in facing danger and death in every form. Yet he was not destitute of the softer and more kindly feelings of our nature, and withal seemed to have a high and reverential regard for religion. It was now just at the close of a long summer's day. Our steamer for many a long weary hour had been pushing her slow course up the broad current of the Mississippi, when there suddenly opened upon us a vast, far-extending prairie. To me this was an object of thrilling interest, and the more so because hitherto we had seen scarcely nothing upon either side of the river but unbroken and boundless forests, stretching away as far as the eye could reach to the distant horizon. But here was a vast expanse in which no tree, nor stump, nor stone was visible. Naught met the eye but the tall grass, waving in the breeze, bending, rising, and rolling to and fro like the waves of the ocean after a tempest; and this grassy surface interspersed with wild flowers of every colour, hue and form. For a long time I watched this beauteous scene, till the shadows of evening began to settle down upon it. While I continued still gazing upon the prairie, the old Kentuckian, who stood near, was making his observations, and at length remarked, "That prairie on fire would be a noble sight! I have seen them burning in a dark night, while the wind sprung up and bore on the flames like a sea of fire. I can tell you a good story and a true one about a burning prairie, and a family who perished by the conflagration." We were urgent for him to proceed in the narrative. He began by giving an account of the family that perished in this conflagration, with whose history he seemed quite familiar. It was a beautiful and touching picture of real life that he drew in describing this family as they lived somewhere in the valley of Onion River, amid the sublime mountain scenery of Vermont. He represented Mr. N----, the father, as a hardy, sensible, and pious New England farmer. The family consisted of four children, two of whom, James and Lydia, were grown up to adult age, while George, the next son, was about thirteen years old, and the youngest daughter was only eight. Mr. N---- had long toiled to accumulate a little property, but the increase had been so slow, that in a fit of discouragement he sold his little farm, and determined to emigrate to the Far West, where he learned he could purchase land at a very low price, and procure the means of subsistence with very little labour. He persuaded himself that by adopting this course he should be doing more justice to his children than by remaining in a country where property, and even the means of subsistence for a family, could be attained only by years of persevering toil. There was only one heart made sad by this determination, and that was the heart of his favourite and eldest daughter. Lydia N---- was a girl of excellent sense, and some personal attractions. She had interested the affections of a young man who had grown up with her from childhood. His father owned an adjoining farm. The two families were quite intimate, and many happy hours had Charles S---- and Lydia passed together. This proposition of emigrating to the Far West seemed to the young people a death-blow to all their long-cherished hopes, as the circumstances of the young man did not warrant his forming a marriage connexion at once. But true affection is ready to make any sacrifices to attain its object. As soon as it was a settled point that Mr. N---- was to leave, Charles S---- offered to accompany him in the capacity of a hired man, if he would accept his services. Mr. N---- assented, and every thing was arranged accordingly. They were now on their way, moving in true western style. They expected to be weeks and months on their journey before they reached their distant home. The family and all the effects they bore with them, were carried in two stout wagons, each one of which was drawn by three yoke of oxen. Mr. N---- or his eldest son usually acted as the driver of one of these wagons, while Charles S---- took charge of the other. They had already been on their journey many weeks, and had penetrated so far into the western world as to find it necessary to pitch their tents each night, and seek a lodging-place wherever the shades of evening overtook them. They at length entered the prairie country, and were for awhile almost spell-bound by the wide tracts of plain that stretched around them. To them the wonders of the boundless prairies appeared more amazing, because they had always been shut up by lofty mountains in a narrow dell, and had never till now looked abroad upon such amplitude and vastness of expanse. They had now been travelling through prairie country for several days. It was late in autumn, though the weather continued as bland as summer. The day was bright and sunny; the wagons, each covered with a thick tow-cloth awning, and drawn by three yoke of oxen, were moving slowly on through the vast extended region of long grass, now sere and dry, which stretched around them like a shoreless ocean, and gently bent and waved to and fro in the autumnal breeze. No house, nor stone, nor hillock, nor solitary tree were seen within the vast circle of the encompassing horizon. As the sun declined, and the shadows began to lengthen, the tops of a small grove began to be visible in the distance. The emigrants immediately determined to seek a place of encampment for the night in the neighbourhood of this grove; for they naturally concluded that they should there find a spring or rivulet that would furnish water for their cattle and for their own use, and fuel for cooking their evening meal. They had been successful this day in shooting a large quantity of prairie hens, and were anticipating a delicious repast. Mr. N---- proposed that James and himself should go on ahead of the wagons, and get every thing ready by the time they came up. They accordingly started off, having left Charles S---- to drive the forward wagon in which the family rode, and George to conduct the other. Mr. N---- and James, however, had gone but a few yards before Lydia came bounding through the long, sere grass, with the fleetness of a deer, bearing a tea-kettle in one hand, and three or four prairie hens in the other. Lydia, as we have before said, was full of sprightliness and vivacity, and she had too often clambered up the steep and rough sides of the Green Mountains to think any thing of a walk of two or three miles across the prairie. Her object in accompanying her father and brother was to hasten the evening meal; and as her father made no objection, the group moved on with quickened step towards the distant woods. They had already proceeded full three miles when they came to a beautiful spring of cool, clear water. Here they all sat down, and with grateful hearts partook largely of nature's refreshing beverage. In the mean time Mr. N---- drew his pipe from his pocket, and having filled it with the dried Indian weed, a supply of which he always carried with him, he soon ignited the same by means of his jack-knife and a flint. They were now only a short distance from the woods, and having filled a tea-kettle and a pail with water, they went forward and began to cut up some wood and prepare for kindling a fire. And now the sun had set, and the evening shades were gathering fast around them. Beneath the covert of a large tree a fire was burning brightly, over which was suspended the tea-kettle and all things were ready for the arrival of the party on board of the wagons. Lydia ran out of the woods a little way into the prairie to see if she could any where discover the advancing party. She saw them about a half mile distant, moving slowly on, but she saw at hand, and near the spring, what greatly alarmed her--a smoke and flickering blaze. She ran back in great haste and said, "Father, I fear in lighting your pipe you have set the prairie on fire!" Mr. N---- started up as though a thunderbolt had fallen at his feet, and rushed forward to ascertain the truth of Lydia's remark, James and Lydia both following him. The moment they had emerged from the woods and got into the open prairie, the awful certainty burst upon them in a moment! What a sight then met their view! The prairie was indeed on fire. It was now quite dusky, and the little flickering blaze which Lydia had seen had already become a sea of fire! The wind drove the flames in the direction of their friends, whose escape seemed impossible. The long dry grass, which had waved so gracefully in the wind, now caught every where like tinder, and sent up a long sheet of flame that widened and expanded every moment, and mounted up with increasing brightness and height, as though it would reach the very skies. The feelings of this group were excited almost to agony in behalf of their friends. The thought at length struck them that if they could only succeed in getting them through the long line of flame, they might save them, as the conflagration was evidently moving off from the place where they stood; and as the column of flame seemed to extend more to the right than to the left, they embraced the determination to make an effort to reach their friends in that direction. Reckless of consequences, wild with despair, they instantly rushed forward, and succeeded in getting in advance of the fire in one place. But they soon saw that the enemy was coming upon them with the speed and the fury of the whirlwind. Mr. N---- lifted up his voice and shouted aloud, bidding the teams to move in this direction, but no sound was returned save the awful crackling of the advancing flames. Darkness, too, covered the whole vast prairie, save where this sweeping column of fire spread its desolating track. They could no where discover a single trace of the wagons; and now they began to see the peril of their own situation. Already were they completely environed with the fire, and all retreat seemed cut off. The only hope left them was to endeavour to rush through the flames and get to the windward side of the conflagration. Mr. N---- and James made their way for a while successfully through this awful tempest of flame, the daring Lydia keeping close at their heels. At length a point was gained which seemed to open the prospect of escape; not a moment was to be lost, for already the fire raged around them like a furnace. Mr. N----, drawing in his breath, dashed through this awful line of flame, and reached a spot where the consuming element ceased to rage, it having already swept away every vestige of combustible matter. Though scorched and smarting in every limb, he could not but feel grateful to God for this deliverance. He instantly turned to see what had become of his children. At this instant he saw one bright, lurid sheet of fire mounting up like a vast wave of the ocean, and completely overwhelming them! He rushed back to assist them, but the flame, like a furnace seven times heated, rolled its intense, fiery surge back upon him in such a manner that he was obliged to retreat. At this moment he heard Lydia shriek--her dress was all on fire, and her brother was trying to bear her through the raging tempest. When it had in some slight degree abated, again the father rushed forward--but another gust of wind swept such a torrent of fire over the bodies of his children that it was impossible for him to reach the spot where they were. When the burning waves had passed by, he strained his eyes, but in vain, to catch a glimpse of these objects of his affection. They were not visible. At length, as the fire marched on, he reached the spot where he had seen his children struggling with this awful element, and there he found them both, lying on the ground--their clothes nearly burnt off, and their bodies half consumed by the devouring flame! His poor daughter was gasping in death, and his son so dreadfully burned that he could scarcely move a limb. The fire was still burning the roots of the grass around and beneath them. A little distance, however, there was a spot where the consuming element had exhausted itself; to this place he endeavoured to remove his children. Poor Lydia almost expired in his arms. As he laid her down on this black and scathed spot of earth, she faintly said, "Christ is my hope! Jesus can make this resting-place 'soft as downy pillows are!'" The father hastened to remove his son to the same spot. He there laid him with his face turned towards his sister. He soon saw that she was dead, and said to his father, "This is a sad night for us; Lydia is gone, and I think I shall soon follow." "This is an hour," replied his father, "in which all we can do is to look to God. He has said 'when thou passest through the fire I will be with thee.'" "Will you pray with me, dear father?" "I will," said the agonised father, and kneeling down on the blackened earth, while bending over one child already dead, and another almost ready to expire, he cried unto God for help and mercy. When he arose from his knees he perceived that James's breathing was more rapid and embarrassed than it had been before. A dreadful fever was burning through his veins. "I shall soon be," said the dying son, "where the flame can no longer kindle upon me; and I shall be able to bathe in the cool, refreshing stream that flows from the throne of God and the Lamb." "God grant," said the father, "that an entrance may be ministered unto thee abundantly into his everlasting kingdom." "Amen," responded James, and died. The chill of death had suddenly come over him, and his spirit fled to the presence of his Maker and Judge. The father sat for a long time on the ground gazing upon his dead children. The curtain of darkness was drawn over the scene--but here and there dissipated by the dying and reviving embers, and flickering flame that still lingered on almost every spot over which the awful conflagration had swept. An unsteady, lurid light, just sufficient to reveal the wide-spread scene of desolation, was thus flung over the dark and blackened waste where the consuming element had a few hours before rode on in his resplendent car. At the distance of a few miles, and as far to the right and left as the eye could reach, rose one vast extended column of flame, mounting up to heaven amid the darkness of midnight, and marching on with the speed, and fierceness, and fury of the whirlwind. It was an awful and sublime sight! Here the father sat by the side of his lifeless and unbreathing children; the stillness of solitude was around him;--and there, bursting up from amid thick darkness, was this tremendous conflagration, which seemed so bright, and fierce, and awful, that one could hardly refrain from thinking it would burn up the world and melt the elements with its fervent heat. But I ought before this to have told the reader the account the Kentuckian gave of the fate of those who were connected with the advancing wagons. They had seen the smoke of the fire that was to cook their evening meal curling above the trees, and directed their course to that point as the spot where they should meet their friends. They were not at all aware of the coming of this awful conflagration, or of the approach of danger, till they saw the whole prairie directly before them lit up with one extended sheet of flame. No one can depict the terror, the anguish, the horror of that moment! No one can depict the sublimity and grandeur of the scene that at that moment burst upon their view! But fear and wild distraction took complete possession of the whole company. The very cattle that drew the wagons seemed to sympathise with them, and to discover at once that their fate was sealed. We have already remarked that the fire extended more rapidly in one lateral direction than the other. This Charles S---- observed, and immediately sought to take advantage of it, and if possible get to the windward of the fire. But long before they reached the line of the flame, the fire had extended miles in this very direction. It was too late--there was no escape--the fire was every moment approaching them. Mrs. N---- clasped her young daughter to her bosom and sat still in the wagon. The oxen, as the flames advanced, became perfectly unmanageable. They rushed forward with the fury of wild and maddened beasts into the thickest of the flames. The one team took one direction, and the other, another, but both of them continued to move on through the hottest column of flame, till at length the cattle one after another fell down in the yoke, suffocated by the flame, and bellowing as though in the agonies of death. Long before the last ox had fallen, and the wagon had ceased to move, Mrs. N----, with her youngest child clasped to her bosom, had given up the ghost. The tow awning which covered the wagon in which she rode, took fire almost as soon as they met the line of flame, and instantly all the combustible materials in the vehicle were in flames. Escape seemed impossible, for already the oxen were moving with the speed of the wind through the thickest of the flames, and Mrs. N.----, clasping her child to her bosom, yielded to her fate, committing all to God. Poor George, not able to keep pace with the team he drove, as he saw the flame marching on, sought by running to escape from the face of the devouring element, but the attempt was vain. The whirlwind of fire soon overtook him, and like a resistless sea, rolled its burning waves over him. When Charles S---- saw the team he drove could no longer be controlled, and that in order to follow them he must encounter certain death, he left them to take their own course, and sought to rush through the line of flame--which had now become so expanded, that long before he passed the fiery column, the flesh was almost burned from his bones, and he at length fell down upon the burning earth, unable to move a step farther. The fire still moved on with awful, unabated fury over the wide and far-extended prairie. No one that looked upon that awful sight could have failed to have exclaimed, "What a time it will be for the ungodly when this whole world shall be on fire!" When the morning came, a most melancholy spectacle was presented to view over that blackened plain. One solitary living human form alone, was seen slowly moving amid the scene of desolation--and that was Mr. N----. He found Charles S---- just in the last agonies of death, from whom, however, he learned the particulars above stated. This young man soon expired; and Mr. N----, alone, of all that emigrant train, was left to tell the sad story of THE BURNING PRAIRIE. CHAPTER IX. FURTHER VIEWS ON THE MISSISSIPPI. Des Moines River--Iowa--Group of Indians--Tributary streams to the Mississippi--Galena--Bishop of Illinois--My sister's grave. _Friday Evening, July 7th._ Having passed the Des Moines river, the whole country bordering on the west bank of the Mississippi, is denominated the Wisconsin Territory, or more commonly here, _the Iowa country_. It is indeed a most beautiful country. It is said that a little more than four years since, there was not a single white settler west of the Mississippi and north of Des Moines river; now, there are between thirty and forty thousand. The Iowa country will, undoubtedly, soon become a state. Its new towns are springing up rapidly. I stopped at Burlington, where there are more than twelve hundred inhabitants, and where two years since there were only a few log-cabins. How important is it that the gospel should be planted here! The Methodists are beginning to send their preachers to proclaim salvation here. Every where we find them first on the ground. Truly their promptness and zeal are to be commended.--We have not a clergyman in this whole region. Cannot one be found who is willing to go to the Iowa country? Is there not one in the classes now graduating in our seminaries, that will come over to this Macedon and help them? As the day declined, the scenery around us seemed still more pleasing. The prairies on the left bank of the Mississippi became increasingly interesting. The river stretched before us like a broad lake, indented at a hundred points by masses of luxuriant and thickly clustered trees, that seemed to float in natural and upright form upon the surface. These, with all their verdant foliage, were distinctly reflected from the mirrored bosom of the unruffled waters, so that we seemed, as we gazed upon the watery surface, to look into the very depths of the forest, and see one tree standing back of another almost interminably. While thus gliding on, by a turn of the river we came suddenly upon the corner of another large prairie, and almost the first object that met our view were two rude bark covered wigwams that had just been put up on the very margin of the stream. In front of these cabins a fire had been kindled, either to keep off the musquitoes or to cook their evening meal. At the entrance of these Indian huts lay a dog, and around him stood or sat half a dozen Indian children, some of them in a state of almost entire nudity. Still nearer the water, looking into it, and off on to the opposite shore, stood the adult members of each family. These scarcely raised their head, or deigned to cast a glance at us, as our boat with all its clattering machinery swept proudly by.--While I continued to look at them, and saw them standing amid the solitariness of the prairie, with their eyes still fixed upon the opposite bank of the river, where rested the bones of their ancestors--when I saw how dignified, and serious, and contemplative they seemed, I could not but regard them as the last representatives of a race fast fading away, and who will soon scarcely have a place or name this side of the Rocky Mountains. It seemed to me that they were standing at this twilight hour looking once more upon the shore where rested the bones of their people, before they bade a final adieu to these scenes where they used once to hunt the deer, glide over the watery surface with their bark canoes, raise the luxuriant corn, and build their wigwams. Strangers now possessed their home, and they were just bidding to the scenes of their childhood a _long, long farewell_! Oh, thought I, that they could have the gospel to tame their fierceness, soften their savage natures, and cheer them in their solitary wanderings through the wilderness! It occurred to me as very likely that those Indians who stood there on the bank of the Mississippi, knew nothing of the way of salvation, and very likely had never heard of the name of Jesus! We know there are thousands that range over the great hunting grounds of the west precisely in this condition. We are going to meet them at the judgment bar--shall we not make every effort to send them the gospel? _Saturday Evening, July 8th._ We found ourselves, when we awoke in the morning, at Stevenson. This is another of those places springing up as by the wand of enchantment. It is located at one of the most beautiful points in all the west. Just here Rock River enters the Mississippi, separating the town from Rock Island, on which stands Fort Armstrong. It was in reference to the section of country just around here, that the Black Hawk war took its rise, and all along above was the scene where it raged. I do not wonder that the Indians gave up this tract of country with reluctance. The eye never looked out upon a more beautiful land--the imagination in its most romantic flight never conceived any thing more lovely. On the Iowa side, especially, the country sweeps off from the shore most beautifully in the form of a rolling prairie, covered here and there with small clusters of trees, that give it the aspect and loveliness of a region that had been under the highest cultivation for the last three centuries. And yet five years ago no foot trod there but the Indian's. The day passed pleasantly away. As the shades of evening gathered thick around us, we bade adieu to the mighty Mississippi, on whose broad current we had travelled nearly seven hundred miles. Our boat turned in behind an islet of living green, and pushed its way up the serpentine course of _Fevre River_. At length Galena was in view. It was at the close of the week, and here we were to seek a resting place for a number of days. _Galena, July 15th._ Fevre River, at Galena, runs through a narrow vale, and is hedged in on either side by ranges of hills. The town is built at the base and on the side of the western ridge, which is here quite precipitous. The valley itself is overflown with every rise of the Mississippi above this point. The waters of the Fevre River between Galena and its junction with the "Father of rivers" are very sluggish--so that the waters of the Mississippi flow up to Galena often three or four times a year, and flood the whole lower part of the town. Since I have been here the third rise which they have had this season occurred, occasioned as it was supposed by the melting of the snows and ice around the sources of the most northern tributaries of the Mississippi. One thing is very remarkable in relation to the whole class of western tributaries to this stream. The freshets to which they are subject, all occur at different seasons, beginning with the southernmost and ending with the most northerly. This is accounted for by the fact, that, as these streams take their rise at different points of latitude in the Rocky Mountains, spring and summer reach the source of each of them in regular progression from south to north, by a few weeks later. This is a most merciful provision: for if the freshets in two or three of these streams were to happen at the same time, the effects would be desolating. Let the Red River, the Arkansas, and the Missouri, pour their swollen streams at the time of their annual freshets, together into the Mississippi, and the whole lower regions for hundreds of miles above and around New Orleans would be one unbroken sea. What a tremendous armament of destruction has the Almighty here! Have not the inhabitants of that city which has seated herself as a queen at the mouth of this river, reason to remember that the Lord can bury them in a moment in the midst of the sea? He has only to blow with his wind, and the waters will flow, and the depths cover them! Let those who openly and remorselessly trample on every law of God consider this and tremble. Galena is by no means a pleasant town. There are some situations on the hills which environ it that would furnish delightful sites for residences, but at present these are chiefly unoccupied. The streets of this place are narrow, and after a rain unspeakably _muddy_. The houses are small, poor, and crowded. There is nothing interesting or attractive about the appearance of the town, except in a business point of view. Galena is the port where almost all the lead raised from the vast mines scattered through this region is brought to be shipped, and will therefore unquestionably be a place of great importance. Its moral character, I fear, is far from what we could wish it. Like many of these western towns, till recently, there has been scarcely the semblance of a Sabbath here. Drinking, duelling, and gambling, have all been common.--And yet there are many here that wish things were different, and are making some successful efforts to cause them to be so. The Bishop of Illinois was here, and officiated the first Sunday I spent in Galena. He bore his testimony very faithfully, in rebuking the prevailing sins of the country, especially duelling, Sabbath-breaking, and profane swearing. I believe his counsel was very kindly received. There is a great deal of intelligence among the residents in this place, and they seem willing to have the truth preached to them plainly. To me there was one object of thrilling interest in Galena--_its grave yard_! Some half-mile from the town, on the head lands beyond the western range of hills that encompassed it, where one stands and looks down into the valley of Fevre River, and off upon the far-spreading prairie, in a retired place, is the spot of earth allotted to the dead, shut in and guarded from unhallowed tread by a neat enclosure. Owing to the newness of the country, and the difficulty in procuring marble, scarcely a single sculptured monument appears on this ground which has already become the resting place of many who were once engaged amid the activities of life. But affection has displayed itself in another form. Not a few of the graves are enclosed by a little fence, painted beautifully white, and the graves are adorned with wild roses which scatter their fragrance and leaves over the place where rests the mouldered dust beneath. When I first entered this sacred enclosure, and trod through the high tangled grass that grew here, I felt at each step that I was treading on holy ground. I was led to a spot where rested the mortal part of one whose image came up before me with the vividness of living reality. The long grass had grown, and become matted over her grave! Fifteen years had elapsed since I had looked upon that dear form, that rested in unbreathing stillness below. During this period I had passed through many trying scenes and often drank deep into the cup of sorrow. And now with the image of this dear departed one, all of "life's troubled dream" rose up before me with a power that paralyzed every effort I made to subdue or control my feelings. I then _felt_ and wept like a child. Why should I not have done so? I was standing on the grave of the sister of my childhood, whose existence and mine for many years had run along together as though our being had been woven in the same web. I remembered how when I was but a very little child, she led me to the country school--how we wandered together in playful glee on the green bank of the Housatonic, and her hand gathered for me the wild flowers that grew there. I remembered how in the wild buoyancy of childhood we strolled together through the orchard, and gathered fruit from a favourite tree? With what kind looks and affectionate greeting our dear mother met us when we returned from such a ramble. And could I then fail to remember the sad hour when that dear sainted mother gasping in the agonies of death bade us all a long farewell? When a mother's kind eye no longer gazed upon me, was it not natural that my heart should turn with deeper and stronger affection to the sister of my childhood? But where was she? She no more came, bounding along with sparkling eyes, and flowing locks, and animated features at the call of her brother. There she lay sleeping, oh how silently, how profoundly in the grave! The solitude and stillness of the mighty prairie were around me. No mortal was present to witness or intermeddle with the feelings or overflowings of my heart, save him who recognised in this heaped hillock of earth the resting place of the loved one of his heart--the wife of his youth--the mother of his children. Together we bowed down there in silent grief? Our hearts were so full that we could do nothing but mingle our tears together over that sacred spot, which I would again travel all the way from the Atlantic to the Mississippi to look upon! A thought full of light and glory, however, darted across my mind as I bent over that grave. I remembered that this dear sister had closed her eyes upon this mortal scene, full of faith, full of trust in Christ, and of calm resignation to his blessed will. I recollected the words of my Saviour, and his promise to raise the dead. This recollection chased away my tears, and brought a flood of heavenly radiance down upon that grave. I said, "my sister shall rise again." "The Lord Jesus will bring her with him." This is his promise. The last time I visited this grave, I brought away a little flower that bloomed on it. It has already faded--but that glorious body which Christ will give to that dear mouldered form will never fade, but bloom on in immortal youth, through the unending ages of eternity. Oh, how happy shall we be, when we have passed all these gloomy scenes that now surround us, and stand in the midst of that "land where the inhabitants no more say I am sick"--when we shall have done with sin, and behold the Redeemer in all his glory! May the Lord safely bring us there. CHAPTER X. ILLINOIS AND THE LAKES. Lead mines--Indian treaty--Ride to Chicago--Vast prairies--The stricken family--Amusing Adventures--Chicago--Milwaukie--Mackinaw--Indian encampment. We spent one day during the present week in passing through the mining country to visit several of the diggings in Wisconsin, and around Galena, and also the smelting furnaces, where the mineral is extracted from the ore and cast into pigs. The country through which we passed was one continued series of rolling prairies. It was perfectly enchanting to see what a perfect flower garden was before us wherever we went. We descended a mine which had been sunk about one hundred feet. The lead runs in veins either due north and south, or west and east. Veins frequently cross each other at right angles. If it is a north and south vein, and a good one--and crosses an east and west vein, it becomes inferior from that point, and the other assumes a superior character, and usually is the best lead. The way the miners dig the lead is to pierce down perpendicularly till they get to the bottom of the sheet--then take the base out and dig upwards. The lead is usually wedged in between two ledges of rocks, filling up the crevice, which runs down from fifty to one hundred feet. It is frequently wedged in so tight that the rocks have to be blasted to loosen it. I went down about fifty feet where they were at work, and then passed along in a horizontal direction, about eighty feet, where the miners were knocking out the lead in the fissures in the rocks over their heads. We loitered around the mines till the decline of day. The shades of evening gathered over us before we had crossed the last prairie on our way to Galena. The moon was just climbing above the horizon, when a prairie wolf darted across our path, as though scared by the sound of our carriage wheels, but having run a few rods, turned around to look to see who were the intruders upon his domain. An Indian treaty is about negotiating at St. Peters, and a steamer started from here a few days since to carry up a party who desire to be present at this gathering of the wild men, and to visit the majestic and stupendous scenery around St. Anthony's Falls. I had fully intended to have been one of the party, but on the eve of starting I felt myself forced for want of time to forego the excursion. _The Steamer James Madison, Wednesday Evening, June 19th._ At early dawn, on Monday last, we crossed Fevre river, and started for Chicago in an open lumber wagon, 'ycleped a stage. Taking our trunks for seats, we determined we would make the best of every thing, and if possible keep up good spirits, while we learned the manner in which people travel through new countries. Our journey, though attended with no little fatigue, was like a walk over the rosied path of pleasure, compared with a jaunt of which Bishop Kemper gave me an account. He had made an appointment somewhere in the interior of Indiana, where it was necessary for him to be at a given day, and had undertaken to pass over Illinois from St. Louis to that point by land. He was overtaken by rain which continued a day or two: the streams became swollen, and the roads, often for miles, completely overflown. All this time he was obliged to ride in an open wagon, the bottom boards of which were loose, and often slipping out, rendering it necessary for him every now and then to get out, and stand in the mud and water, till the rickety wagon could be again brought into a state of temporary order. During the last part of his journey he rode all night with the rain pouring down upon him, and the horses sometimes fording deep creeks--sometimes plunging into sloughs, and then wading for miles through the water which had overflowed the road. The office of a missionary Bishop at the west, if he does his duty, and throws himself with all his heart into the work, is no sinecure. Our course from Galena, for the first thirty miles, was through beautiful oak openings, and over a rolling prairie. After this, on nearly to Chicago, our path lay through a magnificent, level prairie country. The wide sea of grass around us was now and then broken by a grove, springing up with luxuriance and beauty amid the treeless tract of country that stretched around on every side. These groves are points of great interest, and are spoken of by the sparsely scattered inhabitants of northern Illinois, as we speak of cities and towns. The most beautiful of those which we passed were Buffalo, Inlet, and Paw Paw groves, around or near which were scenes of massacre and slaughter during the Black Hawk war. As no one can conceive the sensation awakened by being out of sight of land at sea, till he actually stands on the deck of a vessel, that is ploughing her way through the trackless world of waters that stretch interminably around him, and strains his eye in vain to catch a view of one single fading outline of the far off shore--so no one can conceive the emotion that rises up in the bosom of the traveller as he stands on the broad prairie, and sees the horizon settling down upon one wide sea of waving grass, and can behold around him neither stone, nor stump, nor bush, nor tree, nor hill, nor house. These vast prairies, though bearing a luxuriant growth of grass, would impress one with a sense of desolateness, were they not beautified with flowers, and animated with the songs and the sight of the feathered tribes. The view of the prairie, as it stretches off before you, often appears like a perfect flower garden. Though we were too late to see these productions in their rich vernal beauty, yet often they stood strewn around us on every side as far as the eye could reach, spreading out their rich and brilliant petals of every colour and hue. An intelligent lady told me that in a single walk over the corner of a prairie, she gathered for a bouquet forty different kinds of flowers; and another informed me that she had been able to gather one hundred and twenty different kinds. Though the music wafted along over these luxuriant expanses of earth be usually not so melodious nor varied as that to which the woodlands echo, there is something very animating in the wheeling of the plover, the chirping of the robin, and the fluttering of the wings of a flock of prairie hens, started up at every half mile of your journey. And then occasionally we saw noble herds of cattle feeding over these vast plains. Such large, and fat, and noble-looking oxen and cows, I never before beheld, as I saw grazing amid the luxuriant prairies of Illinois. There is no fence to stay them in their course:--they range where they choose amid the ten thousands of acres that stretch unenclosed around them. I have already intimated that this part of Illinois is as yet but thinly populated. It is rapidly filling up but for some years the first settlers will have to endure many hardships, and submit to many privations and sacrifices, of which we can scarcely form an idea. The following fact will serve to illustrate this remark. While on our way to Chicago, as we stopped on one occasion to change horses, I went in and sat down in the only house in the place. It was a comfortable log-cabin, and all nature looked so bright and sunny without, I was hardly prepared for demure and melancholy looks within: and yet the moment I entered, I saw in the countenance of the good lady of the cabin that her heart was ill at ease. She looked so forlorn and full of gloom, I determined to enter into conversation with her and if possible elicit the cause of her depression. After a variety of inquiries, she was drawn out to give the following sketch of herself, which I will put down as nearly as possible in her own words. "We came into this country from western New York several years since. We have never failed to be amply remunerated for our cultivation of the soil. In a temporal point of view we have increased in goods. But our children have never been to school a day since we have been here. We used to go to meeting every Sabbath, but here often for months there is no such thing known as public worship. A while ago, there was a minister that used to come once in three weeks, and preach about four miles from this. But now he is dead, and we have no preaching at all. We have no ministers and no physicians. What made me more contented to reside here, was that my oldest daughter was married and lived my nearest neighbour, about two miles from this. She had three lovely and promising children, in whom all our hearts were bound up. But the grave now covers them! They were all cut down one after another about six months ago by the scarlet fever. We could'nt get any physician to see them, and they all died within ten days of each other. And then we had to carry them ourselves to the grave. We put them into the ground in silence. There was no one to lift up the voice of prayer." Here the good woman seemed choked in her utterance. She wiped her eyes and ceased speaking for a moment. I remained silent, and soon she proceeded. "My daughter laid her loss very much to heart. She never after the death of her babes wore a bright countenance. About ten days ago she was confined. Herself and her infant are dead! We buried them about three days since. She had no physician to attend upon her, for there was none within _thirty_ miles. She had no minister to speak to her words of heavenly consolation, for there are none near here. Her husband has a good farm, and the crops look well; but what is all this to him, now that his wife and children are all gone? He appears desolate and broken-hearted." Having listened to this touching story, I could well understand why the aspect of gloom sat upon her countenance, and while I endeavoured in a few words to direct her thoughts to Him who was "appointed to bind up the broken-hearted, and to comfort all that mourn," I was led to think of the unnumbered blessings and privileges that we who live on the Atlantic border enjoy, for which we feel little or no emotions of gratitude. How unspeakable are our religious privileges! And yet how little are they appreciated by the great mass of the people! Will not God one day visit for these things? In our journey we had some singular and rather amusing adventures. We found all along at our log inns, for our refreshment, substantial food, bacon and beans, or fried pork and potatoes, and if we were too dyspeptic to eat these, we could fast, which is sometimes useful. But at night we frequently found ourselves placed under more embarrassing circumstances. A single instance will serve to illustrate a number of analogous cases. I select the second night after leaving Galena. It is after nine o'clock. The strip of moon that is visible emits a few feeble rays. The stars, half obscured, glow faintly in the heavens. Our course is still onward through the boundless prairie. In the distance may be seen the faint outline of a grove. We hope to find there a resting place for the night. As we approach it, we find it is a cluster of trees that grow on either side of Somonauk Creek. Our driver has already plunged his horses into the cool waters of the creek. The farther bank is gained. Our course now is beneath the noble elms that hang drooping over the creek, and spread abroad their branches forming a thick and dark shade over the road. We see in the distance the smoke eddying up amid the trees. It is the place where we are to spend the night--a log cabin, before the door of which is kindled a fire, half smothered with dirt and chips, whose eddying currents of smoke as they are swept into the house by the evening breeze expel the swarms of musquitoes that for several hours had been making acquaintance with us. When the weary traveller reaches his resting-place for the night, it is a great comfort to have a bed and room by himself to which he can retire and seek repose. But this is a luxury not to be expected usually by the western traveller. They have here what is playfully called "_The Potter's field_," a place in these log taverns in which they put strangers--a room designed as a dormitory, in which all travellers, men, women and children are placed to lodge! The house which we had reached at Somonauk Creek had a place of this sort. It was the only room in the house save the kitchen. Two stage loads had already arrived, and other travellers were coming in. I told my friend B---- that we must try to secure a bed while we could. In this Potter's field they gave us a comfortable corner with a straw bed on which to stretch ourselves. We were among the earliest to seek our repose. Fortunately, there was one bed enshrouded with curtains, which was assigned to a gentleman from Vermont and his newly married bride, whom he was bringing to reside at the west.--They went on stowing the beds with occupants, and spreading the floor with couches, till _fourteen_ persons were disposed of, and then they found that every foot of ground was occupied. The landlord appeared to be full of the milk of human kindness. When some of our fellow lodgers cried out, that they were half devoured by musquitoes, he very benignantly replied, "I will open the door and let in a current of smoke, and that will drive them out." We found some inhabitants tabernacling in our bedstead that annoyed us more than the musquitoes. Yet after all we got some rest, and when we rose to breathe the fresh air we felt that we had abundant cause to thank the Lord for his goodness. However indifferent had been our lodgings, we remembered that the Saviour while here on the earth, had not always so comfortable a spot at night to lay his head as this. About a dozen miles before we reached Chicago, we seemed to descend to another _steppe_ of land, where the prairie was for the most part from two to twelve inches under water. The grass, thus having its roots continually irrigated, looked very rank; we made but very slow progress through it on our way. Though that part of Chicago which is built up, stands on more elevated ground, the anticipated limits of the city extend into this wet prairie. We saw the lots staked out as we passed, which I suppose have been sold at a very high price. I could not but think of the remark of a fellow traveller, who, in speaking of this and several other places, said, "If each of these places do not become as large as Pekin in China, these city lots cannot all be built upon." Chicago is truly an interesting place. It has sprung up here in three or four years--a city--as by the wand of enchantment. I had heard much of this place, but must confess I was not prepared to find so large and interesting a town. Its situation on either side of the Chicago river is too well-known to need description. It has quite the air of an eastern town. There is a fine brick Episcopal Church just completed. Our stay was very brief in Chicago. Almost the first sound we heard after our arrival, was the ringing of the bell of the large and beautiful steamboat, _James Madison_, which was on the eve of departure for Detroit and Buffalo. As we might have no other opportunity of going by the lakes for the next ten days, with the specimen of land travelling that we had just had, we were not long in making up our minds whether we would avail ourselves of this boat, or direct our course to Detroit through the Michigan woods. We gave Chicago a very hasty survey, took our passage on board the James Madison, and as the shades of evening gathered over us we found ourselves skimming over the waves of Michigan lake. _Mackinaw, July 20th._ We this morning found ourselves bounding over the green waters of the Michigan with the Wisconsin Territory on our left. About nine o'clock, A. M. we landed at Milwaukie. A bar in the river prevented the steamboat from going up to the town, but we found ourselves amply compensated for our long walk by a view of this interesting place from several of its streets and more elevated parts. The whole site of the town, in connexion with the adjacent country, is richly entitled to its Indian name,--"THE LOVELY LAND." Less than two years since there was scarcely a frame house on the spot, and now there is a population of nearly three thousand, with buildings that will compare in stability and elegance with those found in our large eastern towns. It was towards evening when we approached this picturesque spot--Mackinaw--where the wide expanse of water, and the dark evergreens of the islands, and the thronging multitudes of wild men, gave to this point in my journey a novel appearance. I think this would be a most delightful retreat for an invalid who wanted retirement, a cool, invigorating atmosphere, and inducements to active exercise. It would be impossible for a man to be here long without having new trains of thought awakened in his mind, or without being led to contemplate the human character under several new aspects. Mackinaw is an island of about nine miles in circumference. There is a fort occupying the elevated parts of the town, which is now vacated, the troops having been withdrawn to be present at the treaty at St. Peter's. This circumstance, in connexion with the great number of Indians now present, has created some uneasiness in the minds of the inhabitants of this place, especially as the Indians are very much dissatisfied with the attempt to palm off on to them goods in part for their annuities, when money had been promised. Already has a council been held among them, and the hint has been dropped that they can bring a thousand warriors into the field. The first object that met my eye on the low pebbly shore, as we approached the island, was the beautiful lodges, and well made bark canoes of the Ottawa and Chippewa tribes. The whole appearance of their encampment in this wild spot is picturesque and imposing. Each family had their bark canoe, which was now drawn up on the beach, and lay beside their lodge or tent. In this canoe, made of the outer rind of the birchen tree, they carry their family, and furniture, and all their worldly effects--children, dogs, fishing-tackle, guns, their tent, cooking utensils, and themselves. Their tent, or lodge, consists first of five or six tapering rods, which are set up so as to form a cone, and then around these are placed a coil of matting, made of reeds or flaggs, and arranged in such a manner as to form a series of concentric or circular covering, each lapping upon the other like the scales upon a fish. In the centre of the lodge a fire was kindled, a hole having been left in the upper part through which the smoke could pass off. Around the fire were spread the blankets and bear-skins, which furnished both beds and seats. We entered several tents and were kindly received. Almost the first countenance of a white man upon which I looked after reaching the shore, was the bright sunny face of our beloved brother, the Bishop of Michigan. I never had a more unexpected or joyful meeting with a Christian brother. We spent two or three hours in the most delightful Christian intercourse. Bishop McCoskry was on his way to visit Green Bay, Milwaukie, and other parts of Wisconsin. It was only a few hours, before our steamers were again moving forward through the deep green waters, to their several places of destination. CHAPTER XI. MICHIGAN. Steamboat travelling upon the western Lakes--The waters of Huron--Saginaw Bay--The stormy night--The beautiful St. Clair--Detroit--Bishop of Michigan--Ypsilanti--Ann Arbour--Ore Creek--Bewildered at night in the woods--Rescue--Meeting of friends--Log cabin. _Detroit, July 23d._ We parted with the friend we met at Mackinaw in the night. The two steamers rode off in two opposite directions. Our course, which from Chicago had been to the north, now became southward. There is something exceedingly novel in steamboat travelling upon the great western rivers. But the navigation of the lakes by steam presents scenes to the eye, and furnishes material for the imagination, far more grand, and striking, and magnificent. These lakes are indeed great inland seas. The wind and the storm have mighty power over them. But the well-directed steamer rides proudly over their agitated surface with all her precious cargo of life, and holds steadily on her way to the destined port in despite of wind and waves. This, however, is not always the case. The wind at times blows so fierce and furious that the vessel is driven back some fifty or ninety miles in her course. When a storm occurs with great and unwonted violence upon these lakes, especially upon Huron and Michigan, where there are very few safe harbours, the expedient adopted is to keep the boat at sea, and let her drive before the gale. We saw, but in one single instance, these waters putting on a wrathful appearance. During the greater part of our voyage, they lay beneath our steamer that swept over them in smooth and placid tranquillity. There is something in the very appearance of the waters of these lakes to wake up poetic conception. They have a sandy or pebbly bottom, which appears white as chalk, while every rippling wave as well as the whole mass of waters that roll beneath you, though so pure and transparent that a silver dollar might be distinctly seen at the depth of thirty feet, everywhere assumes the colour of deep emerald green. The day after we left Mackinaw, while passing Saginaw Bay, every vestige of land faded from our sight, and we saw nothing around us but one wide world of waters. As the close of the day drew on, the hitherto bright sunny heavens became covered with dark menacing clouds. A wind sprang up, and the waters of Huron, that had previously slept with the tranquillity and hushed slumbers of an infant, suddenly woke to the fierceness and fury of an enraged giant. I plainly saw what an aspect that lake could put on in a storm! The sun went down. Neither moon nor stars were visible. The curtains of darkness were drawn closely around that whole world of waters that roared and dashed so fiercely. As I stood upon the upper deck, and looked out upon that scene of darkness and wild commotion, and heard the roar of the wind, and the dashing of the waves, and the hoarse rumbling breath of steam from the escapement pipe, like the suppressed growl of a lion, that told of mighty power to urge onward and to destroy, I felt, in a way I have seldom done before, my entire dependence on God. As I stood there on the deck, with the wind sweeping by me, the waves of the troubled lake rolling beneath me, and the blackness of darkness around me, interrupted and illumined only by the cloud of ignited sparks that streamed incessantly forth from the dark funnels of the steamer, I felt the force and meaning of the 93d Psalm, "The Lord reigneth, he is clothed with majesty. He is clothed with strength wherewith he hath girded himself. The floods have lifted up, O Lord, the floods have lifted up their voice: the floods lift up their waves. The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea. _Thy testimonies are very sure._" _There_ I saw my safety. The testimonies of my covenant God were very sure, who had said, "when thou passest through the waters I will be with thee." I slept soundly that night. In the morning the sun shone brightly on us, and all appearance of a storm had gone by. In a few hours we were gliding over the surface of the beautiful St. Clair, and before evening, Detroit, with its neatly built streets, and its noble stream sweeping proudly by it, lay before us. It was with a grateful heart that I stepped on the shore, remembering the many mercies I had enjoyed, and anticipating much pleasure in the eight or ten days that I had purposed to spend in Michigan. I was not disappointed. Detroit, is an interesting and beautiful town. The parted stream above the city, and the island around which it winds, as well as the view of Sandwich on the opposite side, with the improved country that stretches around it, are all points of interest upon which the eye loves to linger. The houses in Detroit are generally composed of wood, which are very neatly painted. Several streets running parallel with the river are exceedingly beautiful, especially _Jefferson Avenue_, which is the Broadway or Chesnut street of Detroit. The Episcopal Church is a very neat gothic building. A second Episcopal Church of a larger size is soon to be erected in another part of the town. The churches and other public buildings in Detroit are certainly highly creditable to the place. I met, soon after my arrival at Detroit, the Rev. Mr. R----, who had come to supply the pulpit of St. Paul's during the first Sunday of the Bishop's absence. It has always appeared to me that there was great wisdom in the views expressed some years since by our present presiding bishop--_that every diocesan should have a parochial charge_. His judgment, as delivered at the time to which I refer, was, that all our dioceses should be _small_, as they were in primitive times; that the mitre should have no worldly splendour or peculiar emoluments connected with it; that each bishop, like the rest of his clergy, should have his own parochial charge, to whom he should look for his maintenance. One reason assigned for this--and that is what I particularly refer to--was that as one of the great duties of a bishop is to preach the gospel, it is infinitely important that his heart should be burning with love for souls; and that he only who had a particular congregation, the charge of whose souls was upon his hands, would ordinarily feel a ceaseless and ever wakeful solicitude for dying sinners; and if he did not feel this he would not preach with the power and unction that become an ambassador of Christ, and the chief pastor of the church. Go to that man who, as a minister of the Lord Jesus Christ, has been spending his days and nights in prayer and toilsome labours to promote the spiritual interests of the flock committed to his care, and then visit him after he has been acting four or five years in the capacity of a professor or president of a college, and see if he does not recognize the truth of this doctrine, see if he does not sigh for that spirituality and burning love for souls, which once bore him on so cheerfully in his labours. However this matter shall be viewed, the bishops in many of our dioceses must have parochial charges, and this will constitute an important portion in the field of their labour. In this department of labour the Bishop of Michigan has been pre-eminently blessed. One could hardly desire a larger measure of popularity, either with his parish or in his diocese, than Bishop McCoskry enjoys. Every where the highest testimony is borne to the loveliness and excellency of his character, and the faithfulness and evangelical spirit of his ministry. This I heard from all quarters--from clergy and laity, Episcopalians and Presbyterians. Indeed I think the bishop's greatest danger lies in this quarter. May he still have grace as he hath hitherto done, amid all these praises of men, to count himself as nothing, and to sit as a little child at the feet of Jesus. When all our bishops become distinguished for their meekness and simplicity, for the fervour of their love, their spirit of evangelical piety, and their unquenchable zeal to exalt Christ, and rescue dying sinners from the iron grasp of the god of this world, we shall then indeed see a return of primitive days, and evidences of a truly apostolic church. I was delighted to learn from the Bishop of Michigan, that in his contemplated visitation through his diocese, he purposed to hold as far as it was practicable, continued services for several days in each parish, like the _Rhode Island convocations_, or the _Pennsylvania and Virginia associations_. A clergyman speaking of these anticipated services, remarked, "they will be worth to me in such a place a whole year's labour." In the place to which he referred, the Episcopal Church was just about being organized, and there, as every where, the great obstacle to the establishment of our church was the impression that we were destitute of piety, and that our object was to establish a particular denomination, and not to save souls. Let the missionary go where he will _and preach Christ crucified_, and the people will rally around him. Let him only make the impression on the mind of any community that he has a message from God to them--that he stands as between the living and the dead to stay the plague--that in his view all other things dwindle into nothing, when compared with the salvation of their undying souls--and he will not want hearers, he will not want materials with which to build up a church. The people are not opposed to an Episcopal form of government--they are not opposed to our liturgy--they are not opposed to our doctrines--but they are opposed to a _dead_ church. Whether these, their impressions in relation to us are well or ill-founded, one thing is certain, these impressions do in ten thousand instances exist, and in my view, that minister of our church, is the best and soundest churchman, who preaches most faithfully the doctrines of the cross, and exemplifies most fully the power of Christianity upon his heart by a holy life. It is not by controversy and argumentation, but by doing their Master's work, by putting forth all their energies to bring men to repentance and the foot of the cross, that our clergy will remove this impression in relation to our want of piety, and make our Zion a praise in all the earth. And this, I believe, to a very great extent, the clergy of Michigan are striving to do. _Tuesday, July 25th._ I was induced to start this morning for Ypsilanti, by the kindness and importunity of the Rev. Mr. R----, who offered, if I would return with him to his parish, to convey me in his own carriage to the several points I wished to visit in the interior of the state. The pledge was fully redeemed, and my comfort and pleasure greatly augmented by my acceptance of his kind offer. The road for the first twenty miles towards Ypsilanti gave us a fine specimen of the toil and tardiness of travelling in a new country. At one time the formidable slough received us into its cavernous depths, and as we went down, vehicle and horses and all, seemed to threaten to swallow us up in its miry embrace. Then, as we rose from this perilous depth, our carriage went bounding from log to log which lay side by side transversely across our path, deeply embedded in mud, constituting what is expressively called a _corduroy road_. These were almost the only alternations in our path for the first twenty miles. The land, after you leave Detroit, is, in almost every direction, low, clayey, and wet. It is also heavily timbered, and therefore will not be very rapidly settled. The soil of the farms that have been cleared up is said to be productive, but principally valuable for purposes of grazing. The last ten miles of our course, as we urged our way on to Ypsilanti, lay through a country of a totally different character. I almost felt as though I was again travelling through a section of Illinois, though there were more signs of cultivation around me than I any where saw there. Our road now became fine, and we swept along through the oak openings, and by the side of successive fields of beautifully tasselled corn, luxuriant oats, and yellow bending wheat, with a speed which soon brought us to the place of our destination. Ypsilanti is a neat country village, built on Huron river, and contains a population of nearly two thousand. _July 27th._ We started yesterday morning from Ypsilanti, directing our course towards Ann Arbour. We found the country through which we passed, rich and beautiful, and bearing every where incontestible evidence that it was a soil which would remunerate the agriculturalist for every stroke struck upon its bosom. _Ann Arbour_ also stands on Huron river, and is a very pleasant village containing nearly three thousand inhabitants. There is here an Episcopal Church, which has been recently erected, that stands beautifully embosomed in a grove of oaks. Immediately adjoining the plot of ground on which the church is built, an acre of land which cost one thousand dollars, has been purchased by a gentleman residing, I believe, in Monroe, who purposes to erect upon it a neat and commodious dwelling for the use of the rector, and to convey it to the parish corporation as a parsonage. To this noble act of munificence he was prompted from his love of the Redeemer's cause, and an ardent desire for the success and establishment of our church in Michigan. He saw that if there was a house provided for the rector, the parish would soon be able to provide the means for his support, and that thus the ministrations of the Gospel would be permanently secured to this people. How many men there are within the bounds of our church, who could in like manner, with the utmost ease, bestow a few thousand dollars, and secure to feeble churches the certainty of future ministrations of the word, while at the same time they would be adding unspeakably to the comfort of a body of men who are wearing themselves out in the service of the Lord, and by their exhausting labours and toil to rescue sinners from death, are preparing themselves for a premature grave! Sure I am, when these opulent men, stand at last before God and the Lamb, and behold the resplendent crown of glory which Jesus has purchased for them by his toil and tears, and sweat and blood--when they look down into the depths of that hell from which he has rescued them, and up to the heights of that heaven to which he is about to exalt them, and when that same Jesus points to such an act of munificence, and says, _Inasmuch as ye did it for the least of these my ministers, ye did it unto me_, oh then I am sure they will not regret the few thousand dollars they have given to Christ! Would to God that many professors of religion, who have already wealth enough to ruin all their children, and are still holding back their pecuniary means and hoarding them up, refusing to consecrate any part of them to Christ, would think seriously of this, would meditate frequently on the scenes of that day. Our course from Ann Arbour was towards Ore Creek. The country through which we passed was somewhat undulating, and upon the whole a very fine agricultural district. No where in the west have I seen better crops. The yellow golden wheat, the bearded and densely standing barley, the luxuriant oats, and stout corn, as they were spread out before the eye in vast fields rapidly succeeding each other, and gently waving in the summer breeze, presented a scene full of interest, and bore indisputable testimony in relation to the excellence and fertility of the soil. The point to which we were directing our course was _North Green Oak_. We had already travelled some thirty miles, and were now within the limits of this town. Night was coming on, and we were yet some four miles from the place which I wished to reach. As it would be dark before our arrival, and the road was rough, and it was uncertain whether we could all be accommodated for the night at the place to which I was directing my course, it was decided as a matter of prudence, that Mr. and Mrs. R----, who had kindly accompanied me in their carriage, should remain at the log inn which we had already reached, and whose quaint sign was "CALL AND C," while the driver, mounting one horse, and myself the other, should go on to find the house of my friend. I scarcely need say that we had now reached a very new country. It was with difficulty that we could muster a saddle in the neighbourhood; but at length one was found, and we set out, bidding adieu to our friends for the night. During the first two miles our path lay chiefly through the forest: we however passed in that distance three houses; at the last house, which was on the borders of a lake, we stopped to enquire for the residence of my friend. We were told he lived almost two miles on the other side of the lake, that there was no road save the track of a wagon, and that as our path was a blind one, it was very uncertain whether we should find the way. We tried to get some one to go with us as our guide, but there was no one at home but women and children. It was already dark, our path was through the thick woods, and as the last rays of twilight were fast fading away, we had no time to lose. We rode rapidly on, and were soon buried in the dense forest. We had not proceeded more than a mile before we lost every trace of our path, but after riding around awhile among the bushes we again struck upon the track, and were able to advance a little further. Soon, however, in consequence of the increasing darkness, we were again at fault, and knew not which way to proceed. We dismounted, and having searched for awhile on our hands and knees, succeeded in discovering the track of a wagon wheel, which we followed till it led us into a small oak opening. We had gone but a few paces, however, on our way, before the path, which had now become more distinct, diverged into two branches, the one leading into the dense forest, and the other descending into a low marsh. It now became a grave question which path we were to take. We were far away from any human habitation; it was doubtful whether we could retrace our steps, even if we attempted to return; the night was dark, sultry, and hot, the deep forest was around us, the musquitoes were biting us most unmercifully, and we had not provided ourselves with the means of striking a light to kindle a fire. The idea of spending the night, therefore, unsheltered in the woods under these circumstances, was not altogether agreeable. What added to our embarrassment was that if we took either path and were able to follow it, we knew not but we might be going so much farther from the place where we would be. The driver, who was now my only companion, proposed to lift up his voice and halloo, thinking that if any one was within hearing distance, we should receive an answer. But though the woods rung to the shout, and echoed back his voice, no other response was returned.--All was still and silent around us as though we were in some vast and boundless solitude. At length we determined to advance as far as we could trace the track of a wheel through the marsh, and if our path did not lead us to the place where we would be, to return and try the other. We had not proceeded far amid the high grass before we ascended a hill, and again entered the woods. Our road now became more distinct, but whether it was leading us in the right direction we knew not. At length my eye caught the glimmering of a taper; at first I thought it might be only the phosphorescent light of the fire-fly, swarms of which had been hovering around our path. A second look, however, convinced me that it was indeed the light of a taper we saw. I cannot describe the emotions that then thronged around my heart. I thought at that moment of those words of Cowper, and could in some measure understand their meaning, and conceive of the feelings of a lost sinner, upon whose benighted path the first glimmering of hope fell. "I see, or think I see A glimmering from afar, A beam of day that shines for me, To save me from despair." We now rode on with speed, and were soon by the side of a log cottage. It was the very place which we had been seeking. All anxiety was now at an end, and the glad welcome so cordially tendered, and the well-known face glowing with looks of kind recognition, made all the care and toils of the evening appear as naught. Here was a family around me, consisting in all of some ten or twelve in number, apparently contented and happy in a log cabin. They had a single room below and a sort of garret above it. The last time that I saw them was in an elegant three story house, in East Broadway, in New York. I know not that they appeared more happy then than they did this evening. They expected soon to have a better and more commodious domicil, which they were erecting but even with their present dwelling place they were contented. Truly happiness is in the mind, and they whose hopes are on God, and who feel that they are in the path of duty can be happy in spite of all external circumstances. The sun was shining brightly the next morning as we retraced our way, and joined our friends at the log tavern. Our course was then towards Pontiac, which we reached just at the close of the day. We passed through a beautiful country rendered truly picturesque and romantic by the chain of little lakes that stretch through this section of the state. The banks of these lakes are high and shaded, affording the most delightful spots for residence. The waters are pure and limpid, and filled with the finest fish. We must have passed during our journey at least twenty of these lakes. Pontiac is as beautiful a village for size as I saw in Michigan. _Friday, July 28th._ On our way to Detroit we stopped to-day at Troy, to visit our old friend, the Rev. Mr. H----, who is leading a little flock onward in their heavenly journey. CHAPTER XII. TOUR FROM THE WEST. The Romanists--Miracles--Indians--Captain M---- The unhappy sailor--Toledo--Cleveland--Buffalo--Niagara Falls. _Detroit, Monday, July 31._ The Roman Church has been supposed to be very strong here, but from inquiries that I every where made, I am still more confirmed in the belief that the papists at the west are making very little impression upon the Protestant population. While they are attempting much, and with sinuous effort endeavoring to identify themselves with every interest, they in fact as yet, with all their marvellous reports to the Leopold Society, have done but very little. That system cannot bear the light. It flourishes best under arbitrary governments, and amid the thick darkness of ignorance. The experiment is now making in this country, whether it can live and flourish in Protestant and republican America without losing its essential and most obnoxious features. The remark was made to me by a highly intelligent man in Detroit, "that the absurdities that were swallowed ten years ago by the Catholics there would be hooted at now." In illustration of this remark, he went on to say, that about eleven years since he was present at the cathedral where the former bishop was preaching, and endeavoring to prove the doctrine of transubstantiation. Among other evidences to which he referred was the following: "A few years previous," said this mitred prelate, "in a certain city in Europe, a profane person procured one of the consecrated wafers, and with carnal curiosity, after leaving the church, broke it in two, when instantly a stream of blood issued forth, which ran down his clothes, and stained his apparel. He went home in great affright, but the stream of blood still flowed, and ceased not till in haste he returned to the priest, and confessed his sin; then the crimson stream was dried up, and its stain from his person removed." "This," said the bishop, "happened in such a city, and there is such an individual now present who lived in that city at the time, to whom you can refer for corroboration." "It would be the utter ruin of their prospects," said my informant, "for a bishop or a Roman Catholic priest to make such an assertion at the present time. There is too much light now, even among the papists, to listen to such a ridiculous story for a moment." There is one point of view in which it is infinitely important that Detroit, and many other towns situated similar with it, should have pervading it a high sense of religious feeling. I speak with reference to the influence which the tone of its morals must, and does exert upon the many hundreds of Indians that annually visit it. These red men of the woods are forming their opinions of Christianity from what they see at Detroit, and St. Louis, and many of our western towns. They see among the white population every thing to lead them to turn away with disgust from a religion, professed to be drawn from the Bible. Their depraved natures readily lead them to lay hold of the vices that abound among us, and they go back to their tribes, carrying the impression that these are among the fruits of Christianity. It is painful to see how degraded many of them become in their intercourse with what is called civilized society. Intemperance is the vice which they most readily fall into. Under its baneful influence they seem to lose all the natural and noble traits of their character. I saw in Detroit a stout built Indian playing the _merry Andrew_ through the streets, hawking about a lump of ice, as though it were a loaf of sugar, and calling for the highest bidder. As he staggered by I could not but think how different he appeared from the native son of the forest; that manly and noble bearing, that graceful and elastic step, that grave, serious, and dignified look which sat so well upon the native Indian's brow, and marked him as one of nature's true noblemen, was gone and he had become a poor, degraded, drunken outcast and was trying to pick up a few pennies by making himself a laughing stock to a crowd of idle boys! What formidable barriers do the vices that still remain incorporated with Christian communities present, to hinder the progress and extension of the Redeemer's kingdom! While at Detroit I met with two incidents, which I noted down at the time, and which it may not be improper to record here. The one was an interview with Captain M----, the popular author of several recent novels who is now making the tour of the lakes. The gentleman whose kind hospitalities I was sharing, had met with him on his way from Buffalo, and had also after his arrival at Detroit, called to pay him his respects. It was certainly civil in the captain to have returned the call, but it was shocking to the feelings of Christian sensibility, that the time selected for this reciprocation of civility, was during the sacred hours of the Sabbath. Capt. M---- could not attend the place of public worship, for the day was to be employed in returning his calls. He appeared to be addressing himself to this in a business-like way. With a friend as his guide, and a carriage to convey him, he was proceeding from street to street, carrying with him his long list of names, and a bundle of visiting cards. All this was done, of course, to show that he appreciated the attentions and civilities he had received. When will men show as much respect to God and his institutions, as they do to the worms of the dust around them? The other incident was of a still more painful character. On the same Sunday, just at the close of the day, there passed my window, a face that called up the recollection of one whom I supposed had long since been numbered with the dead. My first acquaintance with him was at the commencement of my ministry. His father's residence occupied one of the loveliest spots I had ever beheld on the bank of Lake Ontario. The house and garden, and court yards, all indicated ease and opulence. This young man was then a youth, the only son of his father, and cherishing large expectations in relation to future wealth. He had been reared up under the eye of a fond mother, who "would not let the winds of heaven blow too roughly" upon him. His disposition was naturally amiable and vivacious, and there were many to admire and caress him. But suddenly his prospects were darkened. It was discovered that his father's estate was covered with mortgages, and his affairs embarrassed beyond redemption. One piece of property went after another, till the beautiful family residence was alienated, and bankruptcy and poverty seemed now staring them in the face. Mr. ---- had reserved a single farm unencumbered, which he now promised to give his son. The young man, with a truly noble spirit, determined to accommodate himself to the circumstances around him, and entered with hearty zeal upon the cultivation of his farm with his own hands. He had just become acquainted with some of the more common agricultural operations and began to look forward to humble independence, when the astounding fact was disclosed, that this farm too was under a heavy mortgage. In the straitened circumstances in which Mr. ---- found himself, he had been led to forget his promise to his son, and to alienate his last acre of land. The young man's spirit seemed broken. He had unhappily contracted the habit of moderate drinking. On his father's sideboard, while he was yet a boy, there always stood a decanter of brandy, and every visitor who made a morning, afternoon, or evening call, was urged to drink. The father and son, to encourage their guests always drank with them. Thus this young man contracted a love for ardent spirits. It was now the season of darkness and depression with him. The mother who had watched over his childhood, had gone down to the grave. The riches in which they once rolled, had taken to themselves wings and flown away. The fond hopes he had cherished of rising by his own industry, had been crushed. Poverty was staring them in the face. This young man was without employment. Several years passed by, and the prospects of this family did not brighten in a single particular. At length the father went abroad. His family were left behind to shift for themselves. He never returned. The son became more and more dissipated, till in a fit of desperation he went to New York, and embarked on board of a ship as a common sailor. Many a father and mother who knew this promising young man, and witnessed his career up to this point, when they looked around upon their own infant band, sighed and shook their heads, painfully feeling that they could not tell what their children would come to. Young ---- went to the East Indies, and, it was said, was lost during the voyage. I had never heard of him since. But as I sat by the window at this time, the countenance and form of one that passed by, so strongly reminded me of him, that I sent out a young lad to overtake him, and invite him to come in. There soon entered one in complete sailor's dress, with loose pantaloons, round-about coat, and tarpaulin hat, swaggering along, evidently under the influence of intoxicating drink. He looked at me for a moment, and then uttered my name! What was my astonishment and amazement! Was this the gifted and talented young ----, whom I had first met in the dwelling of courtly splendor--from whose father's hands I had received so many expressions of kindness and acts of hospitality--over whose pleasure-grounds, amid delightful shade and shrubbery, I had so often roamed? Was this that noble, gifted boy, in relation to whom such high hopes were formed, and who had naturally such generous and kind feelings? I had thought the waves of the deep had long since rolled over him! But no, there he stood, a perfect wreck of what he once was. His eye was glassy, and his breath fetid and offensive beyond endurance. He seemed to be conscious of the degradation he had brought upon himself, and by an evident struggle and effort of will, did succeed in throwing off the symptoms of present inebriety. I found that he had visited every part of the world, and had suffered every thing but death. He had been imprisoned in Chili, and cast away on the shores of western Africa. I spoke to him about his soul. He seemed much affected, and shed tears. After a few moment's pause, he said, "I have been a very wicked fellow, but I have never lost the early impressions I had in relation to my responsibility to God. The little Testament my sister gave me, I have kept when stript of every thing else. I have read it when the other sailors around me were asleep. I knew they did'nt understand my feelings, and they would only laugh at me. I have often prayed, but then I would soon become as wicked as ever. I have thought of you, sir, often, and of the sermons I used to hear. When I sat naked on the burning sand in Africa, I thought of many serious things, which I had heard from your lips, and I tried to pray. Yes, that was an awful time! We were cast away--our vessel was lost--three or four of us got ashore and were saved. But we were immediately stript of every rag of covering, and for three months I wandered over the sands of Africa, naked as when I came into the world, and living as I could snatch a little fruit here and there. I at length found my way to Liberia, and was sent to America by the Governor of that colony." He then told me that for several years past, he had been on the lakes. I asked him if he was happy. He said "No, never, except in a storm, when every thing around me seems going to destruction. Then I become excited and feel a sort of mad happiness." I entreated him to bethink himself of his ways, and turn unto the Lord. He said he did not think it would do any good; that he was too far gone, and that if he prayed ever so much, or made ever so many resolutions, in a few days he was as bad as ever. I endeavored to point out where the difficulty lay. He went to church with me that evening, and seemed solemn and affected. Poor fellow, I know not what will be his end! I fear there are many youths of our land going on just in this same path. _Cleveland, August 2d._ Yesterday I took leave of Detroit on board the steamboat "United States" for this place, which we reached this morning. On our way here, we visited Toledo, in Ohio, which stands on the Maumee River, about ten miles from its mouth. This is a place of some notoriety, but although we stopped there several hours, I found very little to interest me. There were not a few indications that it was a place where iniquity abounded. Though a place of considerable size, the institutions of the gospel have found very little foothold as yet. I was told, though I cannot vouch for the correctness of the account, that some time ago, when an effort was about being made to establish some religious society here, a public meeting was called, and they voted that they would have no such thing in their town. I hope they have come to a better mind before this. Just before we entered the Maumee River, we passed a light house that had been erected on a bare and barren bank of sand, of about an acre in extent, which had risen up in the midst of the surrounding waters. On this barren spot there is a solitary dwelling, the residence, I presume, of the keeper of the light-house. There is something very striking in this lonely residence, pitched in the midst of a wild waste of waters, and forcibly reminded me of the state of the Christian in this life, whose habitation is often in some desolate place, some lonely spot amid a surrounding moral desert, but always where he can answer some useful end, can tend upon some light-house to direct the path of tempest-tost mariners towards the haven of rest. We also touched in our way to Cleveland at Sandusky City and Huron. It was my original intention to stop at one of these places, and make an excursion through the northern part of Ohio, taking Gambier in my circuit. I felt an increased desire to visit that place, after learning as I did in Michigan, the important influence the institution there is silently exerting upon the west, but I found it necessary to deny myself this pleasure for the want of time. From what I heard of Kenyon College, I should think that the standard of attainment there was very high, and that they had wisely guarded against the custom too common in the west of hurrying the student through a rapid and superficial course of studies, and conferring upon him a degree at a time when he ought to be regarded as a _sophomore_. The course of studies at this institution is very thorough, and the faculty able and talented. Kenyon College cannot fail to prove a most powerful auxiliary to the cause of learning and religion in the west, and its influence for the interests of the Episcopal Church will be more extended than any of us of the present generation can compute. With Cleveland I have been decidedly pleased. It is principally built on a high table of land, that looks boldly off upon the far-stretching and majestic waters of Erie. It has a population of about eight thousand; its houses are generally handsome and well built. It is separated from Ohio City by the Cuyahoga river, a stream into which the steamboats run up, which stop at Cleveland. Ohio City is a pleasant town, having between two and three thousand inhabitants. They are here erecting a fine stone edifice for an Episcopal Church. This place appears to bear the same relation to Cleveland that Brooklyn does to New York. Unhappily there is no small jealousy between the two places, which it is hoped the experience of a few years will cure. Some of the streets in the eastern part of Cleveland, looking off upon the lake, are beautiful beyond the power of description. _Niagara Falls, August 3d._ In passing from Cleveland to Buffalo over Erie's green waters, we touched at several interesting points, but I omit any description of them or of Buffalo, which has grown up into a large and beautiful city. I have spent the day most delightfully here, silently musing on these vast waters that leap with giant stride over this mighty precipice of rock. I had thought that these falls, when I first gazed upon them from Table Rock, some four years since, possessed all the conceivable elements of sublimity, but I never understood their full grandeur and majesty till I looked at them to-day, and remembered that the water of all those lakes upon which I had travelled more than a thousand miles, was pouring in one gathered column over that precipice! Then, immediately, I felt that the tremendous roar, that rose deafening around me, was the voice of God! I saw that it was His hand that had gathered those waters, and poured them with such resistless force over that vast precipice, and the thought then flashed upon my mind, "How will he speak to impenitent sinners when he riseth up to judgment? How will they escape from his mighty hand when he poureth out his fury like fire?" Just then a rainbow met my eye that lay beautifully pencilled on the foaming flood below. I remembered it was the bow of promise; and new emotions of gratitude were waked up in my heart, when, at the very moment I was surrounded with such demonstrations of almighty power, and such vivid proof that God could with the breath of his mouth hurl the guilty down to bottomless perdition, I was reminded by the bow that lay on the bosom of the foaming gulf, that through the mercy of God in Christ there was a way for poor sinners to escape! Oh that they might be prevailed upon to lay hold of the hope set before them, and not rush madly on to the precipice of eternal death! CHAPTER XIII. WESTERN NEW YORK. Niagara Falls--Rochester--Canandaigua--Geneva--Seneca Lake--The moonlit heavens--Departed friends--The clergyman's son--The candidate for the ministry--A beloved brother--My departed mother--Geneva College--The Sabbath. _Geneva, Aug. 9th._ Every man who has visited Niagara Falls, that scene of enchantment, remembers with what difficulty he tore himself from the spot. To every mind that has any sensibility--any relish for the grand and sublime, every island and grove, every stone and tree, every green bank and shaded nook around that mighty cataract, is a charmed spot. Go to what point you may, to take your last look at the falls, whether it be on the British or American side--whether you stand on Table Rock or Goat Island--whether you look out from the top of the observatory that has been reared with daring intrepidity on the edge of the foaming current and the brow of the Falls, or look up from the foot of the vast cataract, and see a world of waters plunging in one animated, leaping mass from the heights above, you will feel as you gaze there to bestow your last lingering look, that the hand of some giant power has laid a spell upon all the scene around you, and chained you to the spot. You may tear yourself from this scene, but it is with the feeling with which you separate yourself from, and bid adieu to the loved one of your heart. Your eye and your thoughts oft turn back to catch another glimpse of that which you fear is fading from your view for ever. Have you not sometimes in your journeyings, taken your leave with great reluctance from some dear family circle, who gathered around you at the door, and followed you while you could yet see them with every demonstration of kindness and interest? At length a turn in the road shut them from your view, and you went on your way musing on the past, and thinking perhaps you would never meet them more till you met them with the ransomed on high. While you moved on indulging in a pensive train of reflection, your path took another turn, and brought the mansion you left again to view, and showed you your friends still watching your course, whose waving hands and handkerchiefs testified that their hearts were with you, though their voices could no longer reach your ear. It was somewhat so with us, when on _Friday morning the fourth of August_, we started in the railroad cars from the Falls, bound to Lockport. The course of the railroad for some distance lies along on the bank of Niagara river, every now and then revealing to us the swift and green waters of the stream as it leaps along its deep-worn channel, some hundred feet below. We had proceeded thus a mile or two, when suddenly by a turn of the river, the entire view of the Falls was again brought before us. The eye was now able to take in the whole scene at a single glance, and no view of Niagara appeared more impressive than this. You could distinctly trace the rapids above the Falls, see the foaming current urging its way on like the angry billows of the ocean, till it reached the dreadful leap, and then gracefully and majestically sliding off from the edge of the precipice to the vast abyss below in one beautiful and vast column of emerald green. Below you saw, as in one great cauldron, the whole river boiling up in white and milky appearance, and then winding off in its deep channel, till at length it again assumed its native hue of green. The islands and groves, and wild scenery that environ this wonder of the world, were all gathered in one rich group distinctly before the eye. Who can look on such a scene and not remember its Creator? What must be the glories which God will reveal to his ransomed and sanctified people in the celestial world, when he allows to linger here amid the defilements and desolations of sin such traces of surpassing beauty and loveliness! We took Rochester in our way, and thence directed our course by stage to Canandaigua, which, with its tasteful court-yards, and beautiful houses, and elegantly shaded streets, reminds one of a beauteous, gemmed, and highly adorned bride that has retired from the festal scene, and is seeking repose in some rural bower. The country through which we rode from Rochester to Geneva is in a high state of cultivation, and the rich fields of waving grain around one makes him feel at every step that he is passing through the garden of America. We reached Geneva in the early part of the afternoon. There is not a lovelier spot beneath the far-expanded sky for the site of a village than the banks of the Seneca. Though the business part of the village is situated principally on the northwest corner of the lake, by far the most beautiful part of the town stretches along on the western bank which rises some fifty or hundred feet above the quiet waters of this beautiful lake. Here a street runs along parallel with the lake, and the most delightful residences are built up on either side. Almost every dwelling has before it a fine court-yard filled with shrubbery and ornamented with flowers. And those built on the brow of the lake have gardens terraced down to the water's edge. The lake is here some three miles wide, stretching off forty miles to the south, and presenting on the opposite side a beautiful and finely-cultivated country. On this street, looking off upon this lovely sheet of water, stands the college. As we recede to the west the land rises by gentle and successive undulations for a mile or two, furnishing on the summit of these successive ridges the most delightful locations for residences, from some of which you have brought within the ken of your eye the whole village and lake, and country beyond. I have already partially described the street that runs along on the western bank of the lake, which is adorned and shaded with trees, and on which the college and principal churches are built. Farther west and running parallel with this is another street inferior in beauty, but peculiarly attractive to me, as at its northern extremity is situated the old burying ground, where sleeps the dust of many, many dear friends. Memory loves to go back to the past. I well recollect a summer evening of 1820. The day had declined, and the curtains of night were drawn around the green earth. While twilight still lingered in the west, gently fading into darkness, the moon rose in full orbed splendour. I was returning, with a friend from a walk. Our course lay along on the margin of the lake. Never did I see a sweeter or lovelier scene, than was exhibited on the bosom of that lake, lit up with a flood of splendour streaming down from the bright orb of night. That beautifully-expanded sheet of water lay in unruffled smoothness. The lake seemed like a sea of glass. If a ripple run over that transparent surface, it was so gentle, that it seemed only the rocking of the moon-beams to sleep that played there. The air was bland and balmy, and full of the fragrance which the verdant and flowery earth gave forth. But with myself and my friend, life then looked thus bright and fresh and fair. Our walk terminated at the threshhold of my own paternal mansion. We went in and sat down. Three other persons joined us. We looked out upon the moonlight scene, and talked of future days. There was not one sad or clouded brow there. I can remember every countenance in that happy group as though it were but yesterday night. But now of the five that sat there and enjoyed the delightful converse of that sweet night, I alone am the only survivor. All the rest have for these nine years slept within the precincts of the burial-ground. One of this little group was the friend of my childhood. His father was the parish priest, from whose lips my infant ear first drank in the sounds of a preached gospel.--I well recollect with what a throbbing heart I first drew near the chancel in an old time-stained church in New England, with a band of children like myself to rehearse to this holy man my catechism. I well recollect the solemn tones of his voice, and the benignant look with which he pronounced a blessing on our young heads. I can never forget the many kind, cordial welcomes I have received under the roof of the pastor of my childhood. The young man to whom I have referred was his eldest son. We were now far from the scene where had past the sports and frolics of childhood. The good hand of the Lord had shown me that there was something better than the fading vanities of this empty world to occupy and absorb the affections of an immortal being. Often had I tried to lead my young friend to see things as I saw them. When absent I had written to him; but though his affection for me seemed unchanged, he always evaded any coming to the point, in relation to his own personal salvation. Though amiable and moral, he was naturally gay and vivacious, and the world had still an unbroken hold upon his affections. On the evening to which I have referred, he seemed more than ordinarily pensive. In less than a year, though apparently full of vigour and health, he was suddenly laid upon a sick bed. The last night of his life I was with him, and did not leave his room till the dawn of morning. At midnight when all was still, he called me close to his bed-side, and thanked me for my letters that I had formerly written to him, and all my solemn admonitions, and assured me that they had not been forgotten, but had made very deep impressions upon his mind. And then he continued--"I wish to be saved, I wish to give my heart up to God, I wish to be pardoned and have a hope in Christ. Oh that I had sought the Lord in health, and now were at peace with him." Then he fervently called on God for mercy. His mind soon began to wander. The next morning he was an unbreathing corpse. Another of this company, was one who had been associated with me in study. The home of his childhood was amid the rugged hills of New England. He had contended with a long train of difficulties to push his way onward to the threshold of the sacred ministry. The last obstacles now seemed giving away. In about a year he would go forth as the accredited ambassador of the King of kings. Animated with this thought, and the brightening prospect around him, his mind on that evening seemed winged with hope, and his conversation was full of life and sprightliness. Just about a year had gone. The day for his ordination was appointed. His friends were anxiously waiting to see him put the sacred armour on. But the hand of disease suddenly seized him, and on the very day he was to have been ordained, he died, and I trust went up to the heavenly court to be made there a "priest unto God." A third in this group, was a beloved brother, who had been to me not only a brother, but my spiritual father. It was his voice that first directed my feet to the cross of Christ; and it was from his hands that I first received the consecrated memorials of a Saviour's dying love. The cares and toils and anxieties of his spiritual flock were even then wearing away his life. A few years passed by, and my friend--my counsellor--my brother, was borne to that same burial-ground, where his voice had been so often heard, committing "Earth to earth, ashes to ashes, dust to dust." There are those that remember the pastor's counsel, who still go to that grave where his ashes sleep, and water it with their tears. The last in that group which sat and conversed so delightfully together on the evening to which I have adverted, was one who bore to me a dearer and more sacred relation than any or all of these. Can I ever forget the kindliness of that eye that beamed with such sweet affection on me? Can I ever forget the soft velvet pressure of that hand, which when I was sick was laid so gently on my burning, feverish brow? Can I ever forget that cradle hymn, that calmed my infant fears, and hushed all my troubles to repose? Can I ever forget the tones of that sweet voice that first breathed into my infant ear the name of Jesus? Can I ever forget the appearance of that dear form, the heavenliness of that look, or even the seat in which she sat, when I was first taught to kneel down by her side, and say "_Our Father who art in heaven?_" No! Every other image may fade from my memory, but my mother's will be there for ever! On that evening to which I have referred, no one appeared more cheerful or happy, and no circumstance added more enjoyment to that hour than the presence and conversation of my dear and beloved mother. But a few years only had elapsed, and the charm of our home was gone! Well do I recollect that night when I was called from my bed, and saw the last breath trembling on her quivering lips. Well do I recollect how that brother of whom I have just spoken, as we stood silent around that bed from which a departing saint was about to go up to glory, took her dying hand, and as the last pang was ended, said in the deep solemn stillness that pervaded the weeping group, "The bitterness of death is passed, and _she is at rest_!" Her grave is in the burying ground. Of all that company that sat and talked and looked out on that moonlight scene I only am left. Oh what reason have I to praise the Lord! What reason to die daily! The commencement of Geneva College had occurred a few days previous to my arrival. This institution had been struggling for many years with a series of difficulties, most of which are now happily overcome. The corporation have recently received an endowment that will enable them to compete with any kindred institutions in the country. They have an able and well-organized faculty, at the head of which is President Hale, a man not only of varied and large acquirements, but of most bland manners and devoted piety. There is an influence now gathered around this institution that must very soon elevate it to a high rank among the institutions of our country. It gives fair promise at present of being what one of its originators toiled and prayed and spent many anxious days and nights to make it. Though he has gone to his rest and though he saw gathering over it during his life nothing but clouds and darkness, he will reap the fruits of his labours in eternity. I spent a Sunday here that strikingly reminded me of former days. The congregation were already gathered. I went in, and sat in the same pew I used to occupy long before I assumed the responsibilities of the sacred office. The place itself was unaltered, but the worshippers--what a change had come over them! Here and there was a well-known countenance, but how many pews were occupied with those who were strangers to me! And then, where was that venerable father--that promising young jurist--that physician rising rapidly to eminence--that blooming, beautiful young bride, that drew all eyes towards her? Where was that mother in Israel--that much respected and hoary headed man, whose voice used to give such deep emphasis to the responses? Where were a hundred others, whose images came up fast before me? Ah! the grave, the grave had swallowed them up! And where too was the pastor whose voice used to echo through this temple? He too was gone! That voice which had so often called upon sinners to turn and flee to calvary, and urged the heaven-bound pilgrim onward towards the goal, was now hushed in death! On a tablet near the pulpit I saw his name inscribed, but I believe it was written in deeper and more durable characters upon the hearts of some who worshipped with me that morning. The day was bright and sunny. There seemed that morning to rest on the mind of the assembled worshippers a sweet, holy calm, the emblem of that "rest which remaineth for the people of God." The deep, solemn tones of the service, came that morning with unwonted power on my ear. Every sentence of the liturgy, fraught as it is with the richest vein of evangelical piety, seemed particularly on that occasion to give wings to my devotion, and to bear my soul upward to the very courts of the most high God. It was a sacramental season. The sermon was appropriate, faithful, solemn, and affecting. The communion service began. The bread was broken and the wine poured out. As I went forward to kneel at that altar, I could not but call to remembrance my feelings eighteen years before, when I first bowed there to vow a vow unto God, and receive a token of the Saviour's dying love. The thoughts and feelings of that hour I will not presume to obtrude upon you. There was a rush of sensibilities and recollections that quite overcame me for the moment. CHAPTER XIV. A JAUNT FROM PHILADELPHIA TO ALBANY. A bleak, dreary morning--Bishop of Illinois--Sail up the Delaware--New York Bay--Sail up the Hudson--Unexpected meeting--College friend--Story of his afflictions--Poor African servant. The sketches contained in the three following chapters were written in 1838. _Fairfield, N. Y., Sep. 21, 1838._ After having passed a day or two in the country, or gone along some two or three hundred miles by stages, steamboats, and railroad cars, in looking back upon the scenes through which you have passed, the company you have met, and the different individuals with which you have been brought in contact, one feels almost astonished to reflect how many touching incidents of human woe have been brought to his notice during this short period. Sorrow and sadness seem to lie every where on the surface of society. You cannot enter a steamboat, or walk through the streets of a large town, or mingle at all in the circles of the living, without meeting with something to remind you, and that most painfully, "_that man is born to trouble_." Does not this show that ours is a world full of disorder and sin? Does it not show that some great moral convulsion has occurred here, which has upturned the very foundations upon which human nature was originally built? Surely a God of order and of benevolence would never have created such a world as ours now is! Surely this world is not now what it was when upon its original creation, "the morning stars sang together, and the sons of God shouted aloud for joy!" I do not see how any one can prosecute an investigation upon the subject of moral philosophy, and not come to the conclusion that the Bible is the only book in the world that gives any satisfactory account of the origin and history of man. It was a bleak and dreary morning upon which we left Philadelphia. The wind blew fiercely, and the waters of the Delaware seemed stirred the very bottom as we entered the steamboat. Notwithstanding the earliness of the hour, and the roughness of the weather, a great crowd was rushing on board. Among the number was the Bishop of Illinois. The last time I had seen him to have any continued conversation with him, was more than a year since, near the banks of the Mississippi, in the extreme northwest corner of his extensive diocese. I was sorry to find on the present occasion, that the bishop seemed a good deal depressed in reference to the prospects of the Church in his diocese, though still looking to the Lord and trusting in his wise government. I could in some measure enter into his feelings, as I had travelled over the vast field of destitution in the midst of which he is placed. Being entrusted with the interests of the Church in the vast and powerful state of Illinois, without funds, without a salary adequate to his own support, with only here and there a single labourer to co-operate with him, how can he carry out the designs of his office? Though a thousand fair fields lie blooming before him, all promising a rich and luxuriant harvest, how, with his present means, can he take possession of them? He wants a vast increase of missionary men, and pecuniary means to sustain them. The discouragements around him are innumerable. What can be done for the West? What can be done for Illinois? I believe if three or four of our eastern clergy, who have acquired character and standing in the Church, were to go into each of the western dioceses, and there co-operate together, determined to stand by the Church, to sink or swim with it, determined never to leave the ground till the whole western wild should blossom as the rose, this would do more for the cause of religion than any other measures that could be adopted. Are there not in the length and breadth of our Church a dozen men of this character, who will make this sacrifice for Christ and for undying souls? If we had the spirit, and the faith, and the self-sacrifice of Paul, is it not probable that we should see, if not in divine visions, yet in many of our waking hours, and perhaps in the dreams of the night, imploring thousands standing on the banks of the Wabash, the Illinois, and the Mississippi, stretching forth their hands and saying, "_Come over and help us!_" Our sail up the Delaware was characterized with nothing new or unusual. The cars took us on at their usual rate. And in due time we were safely landed at the battery in New York. At five o'clock, P. M., we found ourselves again embarked on board one of the North river steamers. As we pushed out from the wharf and gazed over the beautiful bay that stretched around us, studded with islands and whitened with a hundred sails, the thought most forcibly pressed itself upon my mind, that Americans need not be ashamed to speak of New York bay, even in connection with the bay of Naples, though the latter in the bold shores of Capri, the towering summit of Vesuvius, and the vast, extended, circling sweep of its waters has, doubtless, features of _sublimity_, which the former cannot claim.--As we passed the _palisades_, and began to approach the mountain scenery of the highlands, I was more than ever impressed with an idea which I embraced while in Europe, that, take it all in all, there is no river scenery in the world comparable with that of our own Hudson. While I stood upon the deck of our steamboat, gazing upon the precipitous and rugged sides of the _palisades_ that rise like a wall of masonry above the noble Hudson, a gentleman approached me and said, "I ought to know you; I think we were class-mates in college. My name is W----." When I first looked at the speaker, the remembrance of him as an old college acquaintance, was like the faded and indistinct recollections of a forgotten dream. But as one and another particular was mentioned, the picture of the past gathered fresh brightness, and stood before my mind's eye with all the vividness of an occurrence of yesterday. More than fifteen years had elapsed since we bid adieu to our _Alma mater_ and to each other. Our class at the time we graduated, consisted of about eighty; my acquaintance with W. during our college course was slight, and as his residence was in one of the remote southern states, I had never met with him before since the day of our graduation. We, however, immediately upon this unexpected meeting, felt our hearts strongly drawn towards each other, by the power of old associations. We sat down and talked over college scenes, till the shades of evening gathered around us. I was astonished to find how many of our class were already numbered with the dead: and how many among the most gifted and talented of our old associates had fallen victims to intemperance. During the fifteen years since we last met, we ourselves had passed through a variety of scenes, and had each tasted of the cup of sorrow. I became deeply interested in my friend's history, and though the dark summits and lofty mountain peaks of the highlands were around and above us, and at this time rendered still more wild and romantic by the partial darkness in which they were enwrapped, I had no eye nor ear for any thing but the touching tale to which I listened. The outlines of the story were as follows:-- While young W. was still in college, he had formed an acquaintance with Mr. Y----, who then resided in a neighbouring city, and filled one of the highest offices in the state. Mr. Y's. family, for several generations back, had been regarded among the most respectable in the land. Young W. was often invited to share the hospitalities of his house, and soon became a frequent visiter there. There were in this family three young ladies, daughters of Mr. Y., all of them accomplished and interesting. Jane, the youngest, was particularly beautiful and attractive. To her W. felt his heart drawn with resistless power. Himself belonging to a distinguished and wealthy family in Georgia, he did not hesitate to aspire to the hand of the lovely Jane Y. His suit was successful. After having passed through a course of law studies, the happy hour arrived in which he was permitted to stand up and claim Jane as his wedded bride. The evening of the celebration of their nuptials, witnessed a scene of most brilliant festivity in the old family mansion of Mr. Y. All the gaiety, and splendour, and luxury which are found in the brightest paths and most resplendent saloons of fashion, were that night there. When the next morning dawned, and the family gathered around the table for breakfast, there was an occasional cloud of gloom that every now and then came over the mother's countenance: for that day she was to part with her daughter! Jane was now the wife of a planter in Georgia, and upon that distant plantation was to be her future home. Her young and joyous heart, though for a moment depressed, as she gave the parting kiss to each of the family, soon recovered its wonted buoyancy. Her presence flung an immediate sunshine around the habitation to which she was conducted, and her happy husband thought again and again that he had never before known half her worth. Years passed on, and Jane had now become the mother of two beautiful children. This couple were as happy as this world could make them. They had health and wealth, ease, family distinction, and promising children, and yet they lacked one thing absolutely essential to their happiness. They were strangers to the transforming power of divine grace. Living remote from any place of divine worship, they seldom visited the house of God, and were becoming each year more indifferent to divine things. At length the following incident awakened Mrs. W---- to a consideration of the things of eternity. There was a female slave on the plantation advanced in years, who was very ill. Mrs. W---- had an amiable and tender heart, and never failed to do all in her power to render the situation of their slaves comfortable. She visited them in sickness and did every thing to minister to their wants and to alleviate their sufferings. Hearing of the illness of old Peggy she hastened to the cabin to see what she could do to relieve her. As she stood on the threshold of the door, just ready to enter, she heard the voice of this old negro woman lifted up in prayer. She immediately stopped, feeling that it would be wrong to interrupt any human creature while communing with God. The words which this old female slave uttered were very simple, but full of pious sentiment. As Mrs. W---- listened she heard her say, "Oh Lord God, me am a poor sinner, but massa Christ died for sinners, therefore, good Lord, do have mercy upon me, poor dying cretur, for Jesus' sake. My sins many, oh do blot them all out--make me, poor slave, holy--make me fit to enter heaven--and oh bring massa and missa and the little babies there. Save us all for Jesus' sake." As Mrs. W---- listened to these simple words, her heart was touched--the tear fell upon her cheek. She entered the cabin, and found old Peggy stretched on a couch, and evidently struck with death. In haste and with agitation she asked what she could do for her. The old servant replied, "Nothing, nothing--I am now going home." As Mrs. W---- appeared distressed and anxious to do something for her, Peggy said, "Dear missa, don't be troubled about me--you have always been good to we poor blacks. The Lord bless you. You can do no more for me, I shall be gone soon." But, said Mrs. W----, "Are you not afraid to die?" Upon this inquiry, the did woman raised herself up, and clasping her hands, looked towards heaven and said in the most plaintive, touching tone, "Oh Jesus, should me be afraid to come to thee?" And then her eye sparkling with joy, as she turned to Mrs. W----, she said, "Me love Jesus--me give him my heart; Jesus knows me, and therefore me no fear to go through the dark valley to him: for he says in the good book, '_I know my sheep and they follow me, and I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand._'" The old woman was exhausted by this effort and fell back upon the bed with her eyes closed, apparently dying. One or two coloured persons who were in the room, now gathered around the bed, expecting every moment to see her breathe her last. After ten or fifteen minutes she again opened her eyes, and fixing an intense look upon Mrs. W----, said, "Dear missa, do you not love Jesus?" * * * She would have said more, but her tongue was already palsied in death--the muscles around her mouth quivered--her eye seemed glazed--her breath was gone: her soul was in eternity! Mrs. W---- went home serious and thoughtful. She retired to her chamber and took down her long neglected Bible. She perused the sacred page for a long time. She knelt down and tried to pray. She found her heart was cold, and that there was no love to Jesus there. She called upon God for mercy. The deep fountains of sensibility in her heart were at length broken up, and she wept in agony of spirit over her impenitence and hardness of heart. When her husband came in, he found her bathed in tears and instantly demanded the cause. She told him of Peggy's death, and of the solemn impression made upon her mind, adding, "I have a presentiment that I shall not live long, and I am determined no longer to neglect the salvation of my soul." "Oh," said W----, who at that time was rather inclined to be skeptical, "do not indulge in such gloomy and nervous feelings or think about such superstitious matters." Mrs. W----, however, remained steadfast to her purpose. From this time she daily read the sacred Scriptures, and sought divine illumination at the mercy-seat. The Methodist ministers who had officiated on the plantation among the slaves, and by whose instruction old Peggy had been taught the way to heaven, were invited to visit Mr. W----'s house. The voice of prayer was now frequently heard in that dwelling. Mrs. W---- had already become a decided Christian, and was leading her husband on in the same path, when she was suddenly attacked with a violent fever. From the very commencement she felt that this sickness would be unto death. When it was evident that she was rapidly sinking and could survive but a few hours, she begged her husband to sit down at her bed-side and the children to stand by their father, and then calmly addressed him in substance as follows: "Charles, I told you a year ago I had a strong presentiment that I should not live long. Ever since that time I have been looking forward to this hour. I have a hope in Jesus, which is 'as an anchor to my soul.'--Though I love you and these dear children above all earthly things, I am willing to leave you all in the hands of God and to _depart and be with Christ which is far better_. But, dear husband, will you not join me in yonder heaven? Will you not bring these dear, precious ones with you there? Oh! then seek the salvation of your soul in the atoning blood of Christ, and train up these children in the nurture and admonition of the Lord." These were her last dying words. The green grass has for more that two years waved over her grave. Before her death the decease of her father had thrown a vast increase of wealth into her husband's hands. But that bereaved husband with all his vast wealth, as he looks upon his motherless children, and upon Jane's grass-covered grave, feels that this world is all an empty show, that we look for happiness in vain beneath the skies. This was the outline of W----'s story. The hour had already become late before our conversation drew to a close. We each sought our respective berths in the cabin below. When we awoke in the morning, we found ourselves in the immediate vicinity of Albany. We were soon on shore moving up State street. * * * * CHAPTER XV. THE IRISH COUPLE. Albany--The Irish mother--Incidents that occured five years ago--The disappointed emigrants--The Little Falls--Rural retirement. _Fairfield, N. Y., Sept. 22._ Our stopping place in Albany was at CONGRESS HALL, which we reached some time before the sun sent his resplendent beams abroad: the morning was damp and hazy, and upon the whole every thing looked dull and gloomy around us. We were, however, occupying one of the most delightful positions in the place--our inn being located on one corner of the beautiful enclosure in front of the capitol or state-house, whence we could overlook almost the entire city. As I sat down by a window which commanded a view of the state-house park, or square, my travelling companion directed my attention to a female, who with tattered vestments and feeble steps, was pacing backwards and forwards one of the gravelled walks in the verdant enclosure before us. She was carrying in her arms a sickly looking infant, some nine or ten months old, and the whole appearance both of the mother and child, seemed to indicate that they were houseless wanderers, and had passed the night without a shelter. As in her continued walks up and down the gravelled avenue, she occasionally approached near the window where we sat, I saw that she was about middle aged, and had evidently once had a fine and expressive countenance, though the traces of sorrow and grief were now deeply worn there. We were called to our breakfast: as soon as it was dispatched we hurried away from our hotel to the grand railroad depot, whence we were to take our departure westward. On our way we passed directly by the gravelled walk, where we had seen the poor woman, who had so much excited our sympathy. She now sat on the ground, her infant sleeping in her lap, and herself apparently absorbed in melancholy. She was evidently of Irish extraction, and though her appearance bore evidence of extreme poverty, there were no indications about her of intemperance. I could not but think what a tale of sorrow, of disappointed hopes, and perhaps of cruelly blighted innocence, would that Irish mother's history, if recorded, unfold. My thoughts immediately went back to that beautiful Emerald Isle, over whose green fields I had so recently roamed. Though I had seen some misery there, I had seen much happiness and contentment. I verily believe there is often to be found more real happiness in the mud cottage than in the gilded palace. The Irish have strong and generous feelings, and strong family affection. As I saw that poor Irish mother sitting there upon the ground, so forlorn and desolate, my imagination pictured to me her early home, where she passed her childhood beneath the glad eye of her affectionate parents. They saw her grow up, the pride of their heart, and thought that she would be the solace of their declining years. But the tempter came--she was lured from her home--she passed over the deep waters, and found herself in a foreign land. Her base husband soon showed himself the degraded victim of intemperance, and after a few years deserted her--leaving her houseless, homeless, in poverty, and broken-hearted sorrow. Perhaps in point of fact there were no lines in the history of that poor Irish mother in correspondence with this picture, but I believe, if the real history of many an emigrant from that green isle were known, we should feel more kindly to that people, and the heart and hand of Christian charity would be more frequently open to relieve the destitute among them. I know not where we shall find on earth such noble elements of character as in the Irish race. I confess I have been charmed and filled with admiration with some specimens I have met of Irish Christian gentlemen. I cannot turn my face away from any poor Irishman who asks alms at my door, unless he be manifestly the victim of intemperance, and begs to procure the means of indulgence in this sin. It is true we are sometimes liable to be deceived. Clothes and money are sometimes procured under false pretexts. But even then they may minister to the comfort of the destitute, and if we have given for Christ's sake, we shall not lose our reward. I do not mean by these remarks to intimate that I regard it as a Christian duty to give to all without discrimination who ask alms at our hands--but simply to say, that I think it better to give to twenty undeserving objects than to turn our face away from one who is Christ's representative here on earth. (Mat. xxv. 35-46.) Neither do I mean to affirm, that there is not danger of being deceived by some who make large demands upon us for assistance. In such cases we should undoubtedly proceed with great caution: and even then, after all, we may be beguiled. A case in point now occurs to me. While residing in New England, on a dull, cold, rainy Saturday afternoon, some five years ago, I heard a ring at my door. As the servant did not immediately appear to answer the call, I myself went to the door, where I found two persons in shabby and tattered dress, standing on the steps, with their clothes dripping with rain. The female was the first to speak, inquiring if I would not render some assistance to a distressed couple, who were extremely destitute, and far from country and home. The tones of her voice were so sweet and gentle, her manners so modest and unobtrusive, and the language which she used so well chosen, and even elegant, I felt convinced that they had indeed seen better days, and I should have done the greatest violence to my feelings, and every better principle of my nature, had I not opened my door and bid them enter. After they had dried themselves by the fire, and partaken of some refreshment, I asked them to tell me their history. The outline of it was as follows:--They were both natives of Ireland, where they had always resided till about four years since. Mrs. S----, the name of this female, and the wife of the man who accompanied her, was the daughter of a clergyman of the Established Church, who was vicar of a parish in Ireland, the name of which I do not now recollect. She was brought up in great tenderness and highly educated, as she was an only daughter. Being a novel reader and full of romantic ideas, she took it into her head to fall in love with a young bricklayer, who was engaged in working upon a house that was building near the vicarage. She found means of meeting him unknown to her parents, and they were soon engaged to be married. At the appointed time she stole away secretly from home, met her lover at a specified spot, and then they went together to a distant part of the country, where they were married. She then sent home to her parents, confessing the whole affair. They were very indignant, and returned so severe an answer, that she and her husband concluded to embark at once for America.--They soon put their resolution into execution, and after a very long voyage found themselves at Montreal, without any means of subsistence. Her husband succeeded in obtaining some employment, so that they lived along comfortably for nearly a year. About this time she became the mother of a little daughter; and accidentally hearing that the Rev. Mr. ----, who was a brother of her mother's, and had been in this country several years, was residing at Troy, she persuaded her husband to go with her in quest of her uncle. When they reached Troy, they found that there was no Rev. Mr. ---- residing there. Here they lived for some time, Mr. S---- hiring himself out to a builder, who was carrying on a large business there. After S---- had earned about one hundred dollars besides his living, this builder unexpectedly failed, and absconded without paying off any of his hands. S---- was again left in poverty, and without employment. A few months before, their little babe had sickened and died. They had recently heard that their relative resided in Boston. They therefore started off with the hope of finding him: having at length reached Northampton in great destitution, they made known their situation to the Rev. Dr. P----, who relieved them from present distress, and informed them that the clergyman whom they were seeking lived in Philadelphia. With a view of going thither they had come to the place where I resided. The whole story appeared natural, and though they told it to a number of different individuals, they never contradicted themselves. Mr. S---- was rough and uncultivated--just such a man as a bricklayer would be. On the other hand Mrs. S---- was evidently an accomplished lady. She was acquainted with books, played on the piano forte, and sung beautifully. A clergyman bearing the name of the one whom she claimed as her uncle, actually resided in Philadelphia, and had not long since visited England and Ireland, as she said. I could detect no incongruity in any part of the narrative. They remained with us a week--during which time a number of our friends fitted them both out with new apparel, and procured for them the means of travelling with comfort to Philadelphia. I have seldom known so much sympathy to be awakened for destitute strangers as there was in their case. Several individuals accompanied them to the steamboat when they left, and wished them God speed. I sent by them a letter to the Rev. Mr. ---- informing him of the facts above related. This was the last I ever heard of them! I saw the Rev. Mr. ---- in a few months; he informed me he had never received the letter, that he had no relatives in Ireland, and that so far as he was concerned it must have been a sheer fabrication. My friends and myself, when these facts came to our knowledge, had a hearty laugh over this affair, and though we regretted that this Irish couple had used such deception, at least in one particular we did not regret that we had fed the hungry, clothed the naked, and sent them on their way with solemn admonitions about the salvation of their souls. Very little of interest is to be seen on the way between Albany and Schenectady across those sandy plains, save the distant tops of the Cattskill to the south, and the misty summits of the Green mountains to the north. Our course from Schenectady up the valley of the Mohawk was very delightful. The beautiful sylvan scenery up this valley, with its broken sheets of water, and dark rich verdure, reminded me of some scenes in England, which I can never forget. I need not describe the grand and rugged mountain scenery which nature has thrown up in forms of singular wildness around the _Little Falls_, nor the upland and undulating country through which one has to pass to reach the spot whence I write. Here then, I am, far away from the strife of tongues, the agitations of business, and the dust and din of the city. The green hills are all around me, presenting a coat of dark rich verdure, which shows that they have not this season felt the blight of the withering and far-spread drought. All amid these retired hills appears full of quietness and repose--a fit place in which to study one's own heart and try to get nearer to heaven. I attended the other evening, what in England would be denominated _a cottage meeting_. The inhabitants of the neighbourhood were gathered together in a private house, and after suitable devotions conducted by the pastor, the people were familiarly and solemnly addressed on the subject of their immortal interests. These meetings, I understand, are held weekly in different parts of the village, and will, I doubt not, carry salvation to many a house. What an inexpressible blessing is a faithful pastor, who cares for the flock, and uses every means in his power to guide them in the way everlasting! CHAPTER XVI. WESTERN NEW YORK. _Fairfield, N. Y., Oct. 1._ Within the last week I have made an excursion into the central part of Western New York. I never fail, while travelling through this region, to be impressed with the conviction, that this is the garden of America! The soil itself has in every field you pass, and upon every hill-side and vale to which you turn your eye, ten thousand witnesses to attest its astonishing fertility. And then there are treasures beneath the soil more valuable than silver or gold, in the vast beds of lime and plaster, and the exhaustless saline springs, scattered at different points over this region. Here, also, you have beautiful scenery in ten thousand varied forms: and if you wish to view nature in one of her more awful moods, you have only to draw near and listen to the tremendous roar of Niagara, and see the collected waters of an hundred lakes, dashed headlong in one great, furious tide, down the vast precipice, to the deep, rocky channel below. I am sure the traveller who passes along the old post-road from Utica to Buffalo, and sees the hundred beautiful villages, the noble forests, the majestic trees, the rich foliage, the luxuriant orchards, the luscious fruits, the crops of yellow wheat, the fields of waving corn, the vast enclosures of dark, fertile soil, the peaceful lakes and silvery streams that everywhere meet the eye, will exclaim, THE GARDEN OF AMERICA! And then when he sees all this beautiful region intersected by canals and bound together by turnpikes, railroads, and lake and steam navigation, he will feel that Western New York possesses advantages of a most singular and superior character! * * * * * Last year in some few sketches of a tour to the West, a brief description was given of Geneva. This sweet village, take it all in all, I must regard as the gem of Western New York. I cannot conceive of a more lovely place for residence than this beautiful village on the banks of Seneca lake. * * * * * It was towards the close of the day that I reached this place, a spot with which so many sweet and sacred recollections were connected in my mind. My destination for the night was a few miles beyond it in the country. The road along which I passed lay through a scene full of sylvan beauty, disclosing every half mile to the eye of the traveller through the opening of the trees a beautiful view of a portion of the lake, that now slept in the sweet evening calm, tranquil as a sea of glass. The house of our friends was at length reached--and there were such greetings and gladness of heart, as they only feel who have been long and far separated from each other, with but little hope that they should ever again meet this side of eternity. CHAPTER XVII. A SUMMER TOUR. Retirement--Seneca Lake--Burlington, N. J.--Brooklyn, N. Y. The following chapters are made up of letters detailing incidents of travel connected with a tour from Philadelphia to Rhode Island, and from thence into Western New York, during the summer of 1840. _Seneca, July 22._ Although nearly five weeks have elapsed since I left Philadelphia, I have not, till the present time, had an opportunity of redeeming my promise in giving you the sketches I promised. I am now enjoying what I have been sighing for ever since I started on my summer excursion, _quietude_ and _seclusion_. Here I am encompassed with delightful rural scenery, and passing the livelong day undisturbed by the calls of either friends or parishioners making demands upon my time or services. I cannot understand, how those who reside in the city and who escape for a weeks in summer from the dust, and din, and heat, and ceaseless cares that assail them amid the scenes of their daily occupation, can from choice fly for recreation to other cities, or to fashionable watering places, where they are sure to encounter all the inconveniences they have left behind, with scarcely any of their home comforts. To me it would seem infinitely more desirable to seek "a lodge in some vast wilderness--some boundless contiguity of shade." Indeed I must say, I very much prefer a wholly rural district, to the most picturesque country village, in which to spend the few weeks during which I am to seek to recruit my health, and prepare for the duties and labors that await me on my return to the city. In such a situation one has not to make a constant effort to be agreeable. You can sit down and vegetate for a while, without being called upon to make any intellectual exertion whatever. Here one can sit or walk, wake or sleep, lounge or ride, as he chooses; he can read or write, or stroll forth amid the quiet fields, or sit beneath the shade of some wide-spreading tree. There is much in such a scene to hush all stormy passions to repose--to tranquilize one's existence, and to lift up the heart in devout aspirations to God. My location for a few weeks is in just such a rural district near the banks of Seneca Lake, a beautiful expanse of water, of which I will tell you more hereafter. Around me are scattered farm-houses and orchards, and smiling fields, interspersed here and there with remaining fragments of that once mighty forest, that in the early history of this country waved in unbroken majesty from the shores of one lake to another. Here we see all the beauty of dark, deep, American foliage, and all the light, glowing brightness of American verdure, so strikingly in contrast with the English. On every side of me, I see from the window where I sit writing, the busy scenes of the hay harvest--the mowers swinging their scythes or pausing for a moment to whet the shining steel--the young lads, full of the life and spring of joyous youth, spreading the new mown grass--the rakers gathering up the hay into winnows, or rolling it into heaps; and the loaded wains creaking under the burthen of the fragrant products of the meadow, slowly moving towards the barn or the rising stack. I look across to another field, and there waves in silent beauty the newly tasselled corn; while in a third, I see the golden headed wheat, gently nodding in the breeze, or bowing before the keen stroke of the cradler, or the more slow, but no less sure onward movement of the reaper. Above this rural scene spreads a cloudless canopy, and upon it the great luminary of day is pouring a flood of brightness. The sky, however, is not always cloudless here--the heavens not always serene--nor the day always bright, as I shall have occasion to relate to you before finishing these sketches. Having thus informed you something of my present locality, I will return to the commencement of my journey, and if you and your readers will follow me in a tour along a very common-place track, I will endeavor to furnish them and you with such GLEANINGS BY THE WAY as I was able to make. Our first landing place after turning our backs upon Philadelphia, was Burlington, N. J., where we spent a week in the most delightful manner. Often as I had passed that place by steamboat or rail road car, and much as I had admired its location, a single stroll along the green bank that skirts the Delaware, shaded as it is with luxuriant and full grown trees, convinced me that I had never appreciated one half of the beauties of this sweet spot. The country seat of one of my parishioners, located on GREEN BANK, amid the thickest and tallest cluster of those trees which add so much beauty to the whole extent of the river side, was the hospitable mansion where we spent our time--and from which we could look out and watch the changing phases of the river, the passing of the steamers, the garniture of the fields beyond, the glowing tints of the evening sky, and the golden glories of the setting sun. We enjoyed our walks along the verdant bank and over the green lawn--we enjoyed our little excursions across the river in the row-boat--but most of all we enjoyed that sweet Christian converse we were permitted to have with the kind friends beneath whose hospitable roof we lodged. Strangers in passing Burlington are usually attracted by the singular appearance of one particular mansion that stands near the banks of the river, surmounted by a small cross. Although this is sometimes mistaken for a church, I need not tell you it is the residence of the Bishop of New Jersey. This structure to an American eye, at first sight, has rather an uncouth appearance; but this impression will be corrected in the mind of every one who takes the trouble to visit this Episcopal palace. The interior arrangements are delightful, and exhibit great taste. While traversing its spacious apartments, we were strikingly reminded of some antiquated structures that we saw in England. During our stay at Burlington, the Bishop was absent. The institution of St. Mary's Hall is, of course, one of the things that will be likely to attract the attention of a visitor to this place. I was invited by the superintendant to attend the family worship of the young ladies connected with this institution on Sunday evening. The evening service of the Liturgy was read; after which, by the request of the superintendent, I addressed a few words of Christian counsel to the assembled group. I have seldom seen a more interesting or intelligent company of young beings than those who then sat before me; and the solemn attention and evident sensibility with which they listened, led me to hope that under the Christian culture they were receiving, in connection with their intellectual training, they would all at last be found among the sheep of Christ's heavenly fold. Our time passed quickly away while we remained at Burlington, and the hour we had fixed for our departure, came by far too soon. But life itself is like a journey, and to all our bright sunny spots here below, we have to bid an adieu almost as soon as we have reached them. Our next stopping place, after leaving Burlington, was Brooklyn, N. Y., where we were welcomed to the hospitalities of the spacious domicile of a Christian friend, to whom our hearts were knit in strong attachment, when existence with us was fresher than it now is. O, it is delightful to find, in this cold, heartless, fickle world, one who remains amid all the fluctuations of this changeful scene, the same; one, who, after the lapse of years, and who, though borne high upon the swelling tide of worldly prosperity, continues to the end the same simple, warm-hearted friend and consistent heavenly-minded Christian that he was at the first starting point of life. Such was the friend in the bosom of whose happy family we were permitted to abide during our stay at Brooklyn. I shall by no means attempt to enter into a detail of the scenes or incidents connected with our visit to New York, or Brooklyn; but there are two things which I am not disposed to pass entirely by. I was present during a portion of the exercises of the commencement of the New York Seminary, and felt particularly interested in the Address of Bishop Ives to the graduating class. It contained exceedingly well-timed counsel, calculated to produce a most salutary effect upon the minds, not only of those about to assume the responsibilities of the sacred office, but of all those engaged in the exercise of its functions. The subject was the indispensable necessity of humility to the clerical character. There was a pathos and force and unction about the Bishop's remarks, that we think must have gone home to every heart. Had we among us universally that lowliness of mind and gentleness of spirit which the Bishop so happily pourtrayed and so delightfully enforced, we should soon learn, both laity and clergy, in the great essentials to "be all of one mind; to love as brethren; to be courteous; to be patient toward all men, not rendering evil for evil, or railing for railing; but contrarywise blessing." May the Lord speed the happy day when all the members and ministers of our Church may "_be clothed with humility_"--may have as the controlling principle of their lives, dwelling in them and pervading all their thoughts and actions, "_the meekness and gentleness of Christ_." The other particular to which I referred as worthy of some passing notice, I shall have to reserve for my next chapter. CHAPTER XVIII. GREEN WOOD CEMETERY. Brooklyn--Improvements--Ride--Approach to the Cemetery--Views--Beautiful scenes. _Seneca, July 29th._ In my last I conducted you on my journey as far as Brooklyn, N. Y. My temporary stay there was at South Brooklyn, a portion of that enterprising town which has been but recently built up. Scarcely any thing during my tour has more astonished me than the wonderful growth of this place. From a little rural village, it has grown up, in a few years, to a city, which, though it cannot pretend to rival the mighty metropolis that lies spread out in gigantic dimensions on the other side of the river, can still number its _thirty_ or _forty_ thousand inhabitants. One of the causes that have contributed to the rapid growth of this town, is its vicinity to New York. Gentlemen engaged in business in New York, find it pleasant and healthful to have their residences located upon the hills of Brooklyn, which look off upon the beautiful bay, and are daily fanned with fresh breezes from the ocean. While Brooklyn is thus increasing in population, I was happy to find that a corresponding increase was observable in its religious institutions and houses of public worship. The temporary edifice occupied by the congregation of Christ Church, of which our friend the Rev. K. G---- is rector, is soon to be abandoned, and a new and beautiful Gothic structure is to be erected for the occupancy of that congregation. I was greatly delighted with what I saw of this congregation. The labours of our brother seem to have been peculiarly blessed. He has gathered around him a most interesting people, and God has sent among them already multiplied tokens of his converting grace. Whereever the Gospel is faithfully, and earnestly preached, and its holy precepts illustrated in the daily walk and conversation of those who "bear the vessels of the Lord," religion will prosper, and the church become like the garden of the Lord. But I commenced this letter with a view of giving you an account of another matter, referred to in my last--a visit to the Green Wood Cemetery. The friend with whom I was staying, charged me not to think of leaving Brooklyn without paying a visit to this Cemetery. I had heard something of these picturesque grounds, but had formed no adequate conception of their beauty. Several racy and graphic notices, from time to time, have appeared in the New York papers, as I since learned, of this magnificent ground plot, where is to be constructed a vast subterranean city for the dead. None of these, however, had fallen under my eye, and I therefore did not go prepared to witness the magnificent scene of wild and sylvan beauty, that a ride over these grounds revealed to me. My visit to this spot almost instantly unfolded to me the origin and propriety of its name, GREEN WOOD CEMETERY--a large portion of the grounds being covered with green wood. The great interest of this spot arises from the natural beauty of the grounds in connection with the association of the purpose to which it has been devoted: for as yet not a grave has been dug here, nor a monument reared. It was a bright sunny morning, while a bland balmy sea breeze refreshed the air, in which we started to visit the Green Wood Cemetery. We rode from South Brooklyn along on the margin of the bay, some two miles or more, till we had passed the little village of Gowanus, before we ascertained the exact locality of this future city of the dead. A short distance beyond the village just named, at a spot signalized in the Revolutionary war as the scene of a bloody engagement, we left the road, and entered a lane leading to the grounds of this Cemetery. This lane, from the gate onward, had all the appearance of wild and uncultivated rusticity, being shut in on either side with a sort of rude hedge, and shaded by forest trees and brushwood. For a while it conducted us through cultivated grounds, and we saw on each side of us, rich fields of grain, and corn growing in all the luxuriance of summer. Soon, however, this lane in its winding and upward course brought us into a scene perfectly sylvan, and woodland in its character. There was a stillness and seclusion around us that impressed us with the idea that we were in the depths of a vast forest,--such as we might expect to find a thousand miles from the great metropolis, whose steeples, and shipping, and scenes of vast activity were visible a few rods from the spot we now occupied. We had already entered upon the grounds of the Cemetery. They consist of about two hundred acres. I never before saw the same extent of territory combining such vast variety of scenery. There is here forest and field, hill and dale, streamlet and lake in such variety, and singular juxtaposition, that in following the circuitous avenue that conducts you over these grounds in a ride of four miles, one is impressed with the idea that he has been travelling over a very extended district of country. It was not only the grounds themselves, but the views we caught of distant objects, from different points of the winding avenue, that helped to give effect to this whole scene. As we proceeded, every turn of the carriage wheel, either brought to view some new developement of striking sylvan beauty, or opened upon us some new feature of loveliness, or grandeur in the surrounding prospect. At one point we were completely embosomed in trees, where all was stillness and deep repose as though we were shut up in some remote dell, amid the lofty and rugged Alleghanies. Then again we emerged into smiling plains, and sunny fields, and smooth lawns of deepest green. Again our path conducted us into a dense forest, and we directly found ourselves upon the wooded brow of a steep declivity, sweeping off down to the margin of a little silent lake, whose dark shaded waters gave back with more than pictorial beauty, every tree and limb, and leaf whose shadow fell upon their surface: and then soon we again emerged from this forest scene, and found grassy fields, and an extended open country lie stretching around us. The winding avenue which we traced, every few rods brought us to a point of observation, where the surrounding scenery, made up of bays and islands, rivers and mountains, cities and villages, farms and country houses, and forests, put on a new phase, and, like the turn of a kaleidoscope, presented a new and still more beautiful picture to the eye. The highest elevation of land in these grounds, is near their centre, and is said to be the highest point of land upon Long Island,--it manifestly is the highest point in this part of the Island. It is called Mount Washington, from a determination already formed on the part of the proprietors of this ground, to erect upon its summit a lofty and magnificent monument to the Father of his country. From this elevated point, a panoramic view of surpassing beauty, in almost illimitable perspective, opens upon the eye. In one direction you see the blue waves of the outstretched ocean, upon which are visible all along the margin of the horizon, the whitened canvass of a hundred receding or approaching vessels; while in the intervening space, are seen the plains of Flatland and Flatbush, covered with grain, and verdure, and orchards, and forests, villages, hamlets, and farm-houses. Turning directly around, the whole bay of New York, with its beauteous islands, and the two magnificent rivers, whose mingled waters form the bay, together with the great metropolis itself, burst upon the view. Or to trace the prospect more leisurely:--at one point, you see in the distance, Sandy Hook, and the Lighthouse; and a little further to the right, Staten Island, the Lazaretto, Brighton, and the Jersey shore: still farther to the right appears Jersey City,--the waters of the broad Hudson, and along its banks, the palisades, and, still higher up, the highlands fading away in the dim distance. At a point in the landscape much nearer us rises to view the city of New York with its canopy of perpetual haze,--its hundred spires, and encircling forests of masts, while in still closer vicinage we can trace the East River, with all its busy show of commerce, and see Brooklyn sitting like a bridal queen upon this shore of the island. We have often followed the remains of some friend, or parishioner, to the picturesque grounds of our own LAUREL HILL--we have _traced_ each winding walk among the groves and tombs of MOUNT VERNON, and gazed upon the various monuments, the sculptured tombs, the dark shrubbery, and encircling scenery of _Pere la Chaise_; but we have no where seen such combined beauties, and natural advantages for a rural cemetery, as in the grounds which we have here attempted to describe. And what will these grounds be some hundred years hence, when art shall have reared up in every vale, around the margin of every lake, and upon every hill-side a thousand marble monuments, and when a larger population shall be ensepulchred here, than the living mass of beings that now inhabit New York and Brooklyn? What multitudes and myriads will those two cities within the next hundred years send to be entombed here! How will the population of this subterranean city go on increasing, till all these acres are covered over with piles of human dust! And what a scene will be exhibited here, when the last trumpet sounds! What myriads will start up here at that call! "For all that are in their graves shall hear his voice and come forth!" And how solemn the truth which the Saviour subjoins,--"they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation!" I have lingered so long about the grounds of Green Wood Cemetery, that I can tell you nothing in my present letter about our excursion to Rhode Island. CHAPTER XIX. RHODE ISLAND. Sail up the Sound--Burning of the Lexington--Providence--Meeting of old friends--Mr. Emerson--Transcendentalism--Westerly. _Seneca, August 1._ In my last I was principally occupied in giving you some account of the picturesque grounds of Green Wood Cemetery. It was on Tuesday afternoon, the thirtieth of June, at five o'clock, that we started in the well-built and beautiful steamer MASSACHUSETTS, on our way upon an excursion to Rhode Island. The scenery along the East River and up the Sound presents evidences of higher cultivation, but possesses features of less native picturesque wildness and rural beauty, than that which opens to view along the pathway of the Hudson. The atmosphere we encountered on our way to the steamboat issuing from every street of the great metropolis we had just left, was like the heat from a burning furnace. In delightful contrast with this, was the cool refreshing breeze that played around the bow of our advancing steamer, as we tracked our way up the river and along through the whirlpools and breakers of Hurlgate, a pass far more formidable, and requiring vastly more nautical skill than the famous Straits of Pelorus with Scylla on one side and Charybdis on the other. The evening was beautiful, and our sail up the Sound proved truly delightful. The last rays of twilight were beginning to fade away, and the countless stars studding the arched firmament, to twinkle with unwonted brightness, when we reached the spot where we were told the ill-fated LEXINGTON met her disastrous end. I could not but contrast the scene around me at the moment with the events of that awful night. We were sailing along over the tranquil and starlit bosom of the Sound, with the balmy breath of a summer evening fanning us: with no alarms within,--no raging tempest without. But on that fearful night, and aboard that ill-fated vessel, what a scene was exhibited! What amazement and terror and dismay must have seized every heart when the conflagration broke forth in all its fury! What added exceedingly to the excitement, and no doubt tended greatly to bereave many of all self-possession and presence of mind, was that the fire burst out in the central part of the steamer, cutting off all communication between those occupying the forward and the hinder part of the boat. Thus, in this moment of awful peril, husbands and wives,--parents and children, brothers and sisters were suddenly separated from each other by a wall of fire, and deprived of each other's counsel when most they needed it: and thus they were filled with increased alarm, not only for themselves, but for each other. Alas! this was an hour when no man could help his brother,--when the parent could neither save himself nor his children. If they remained on board the burning vessel, they must be consumed. If they plunged into the roaring waves they would sink into the depths beneath, and find there a watery grave: or if they should escape the fury of the waves by clinging to a bale of cotton, or some floating part of the wreck, the chill winds of winter, and the icy waters that dashed over them, would soon stagnate and freeze to the very fountain the warm current of life. Thus all the elements of nature were armed against them, flame, and flood, and frost, and they could not escape. No imagination can conceive the horror or agony of the scene! I leaned over the side of our steamer, as we passed the spot where this awful scene occurred, and tried to picture to myself some of its outlines. Even the picture which rose before me was too awful to contemplate. What a lesson that disaster ought to teach us of our entire dependence upon God for safety while travelling by land or by sea! What an admonition ought it to sound in our ears to be always ready for death! We know not the day nor the hour in which the Son of Man cometh! Our death may be as sudden, and as unexpected, as that of any of those on board the Lexington, though it occur in our own dwelling, and in the bosom of our family. If we are truly the Lord's people, and our names are in the Lamb's book of life, it matters little _when_, or _where_ death meets us: for then the grizly king becomes the friendly porter that opens to us the golden gates of paradise. The more usual course that passengers now pursue to Providence and Boston is to stop at Stonington, and take the railroad cars from that point. By this means they reach Providence and Boston several hours earlier than they were accustomed to by the old route. But as the steamboat arrives at Stonington long before morning, we were not disposed to leave our quiet berths for the sake of reaching Providence some three or four hours earlier than we otherwise should, and therefore kept on in the old course around Point Judith touching at Newport. The time that we spent at Providence in the midst of our old friends, I need not tell you, was passed most delightfully. The church where I once preached the reconciling word, the lecture-room where I saw countenances that called up with thrilling emotions the memory of days and scenes that will be fresh in my recollection through all eternity,--the private circle where cordial greetings, and more than Highland welcomes met us, all these and the countless associations they awakened, seemed to throw around us such a circle of enchantment, that, when the time had elapsed which we had designed to spend there, we still lingered from day to day, as though unable to pass that circle. If there be one draught of enjoyment more delicious than another which a Christian minister is permitted to drink this side of heaven, it is, when after years of absence, he returns to visit the flock from whom in the providence of God he was removed, and with whom his labours were once greatly blessed, and finds those for whose salvation he laboured, and whom he was instrumental in introducing into the fold of the Redeemer, "standing fast in the Lord," and exhibiting "the fruits of the Spirit;" or learns that those who are gone, and are numbered with the dead, departed in the triumphs of Christian faith. St. John could say, "_I have no greater joy than to hear that my children walk in the truth._" And St. Paul, "_For now we live if ye stand fast in the Lord._" The highest zest of the pleasure I enjoyed in this visit to the scene of my former labours, arose from what I saw and heard of the stability, and increased spirituality of a people with whom I hope to sit down one day, in company with Abraham, and Isaac, and Jacob in the kingdom of God. You are familiar with the whole topography of Rhode Island, and therefore I need say nothing of the interblending of rural scenery and retirement, with city embellishment and comfort, which so eminently distinguish not a few of the neat and elegant residences in Providence. There is one feature in the moral character of this city, which distinguishes it from most other New England towns. In almost all New England the great mass of mind is educated, and the people upon all subjects think for themselves. Generally, however, especially in the interior, the descendants of the Puritans, cleave in religious matters to the faith of their forefathers, and are opposed to all change. But in Rhode Island, there has always been a more liberal, and free-thinking spirit on the subject of religion than in any of the other New England states.--It was here that Roger Williams fled when his Puritan brethren would not tolerate him in the Bay state. It was through his influence that a more enlightened feeling in reference to religious toleration was made to pervade the community settling at Providence, than was found at that period in any other New England town. And probably there is no place in our country, where, at this time, a more kind and catholic spirit, or a greater freedom from the influence of narrow, sectarian feeling prevails, than here. This tolerant spirit, however, in some minds, manifests a strong tendency to latitudinarianism. Hence, perhaps, there is no community in the world where a new religious sect would so soon gather intelligent adherents as at Providence, and no where, where more sound and able, and fearless advocates would rise up to defend "the faith once delivered to the saints." I have been led into this train of reflection, from encountering a greater prevalence of the transcendental spirit, at Providence, than I have anywhere before met in our country. This offshoot of German neology, issuing from the same parent stock with Socinianism, finds a congenial soil in a Unitarian community. You are aware that the Rev. Mr. Emerson, formerly a Unitarian minister at Boston, has embraced transcendentalism in all its heights and depths. Whether he be actually deranged, as some suppose, or not, matters very little, since multitudes, and some who desire to be classed among the _elite_ of the land, are ready to gather around him and receive the law of their belief from his mouth. He has recently made a visit to Providence, and developed by means of lectures and conversations, his peculiar views. He is spoken of as a man of genius, and wonderfully attractive. He is a thorough pantheist. He believes that every thing in nature is a part of God--that good men are incarnations of Deity, and that it was in this sense alone, that God is said to be "_made flesh_" in the person of Jesus Christ. He places Socrates, and Zoroaster and Jesus in the same category, and considers that they differed from each other only in the degree of inspiration which they had. He thinks that the writings of Socrates and Plato, and Zoroaster should be bound up in the same volume with the Bible, and that they are entitled to more confidence, and marked with deeper wisdom than some portions of our present canon of Scripture. During Mr. Emerson's stay at Providence, having advanced some crude idea, he was referred to a saying of the Saviour, which contradicted his position: when he very deliberately replied, "_Jesus was mistaken_." On another occasion speaking of the Saviour, he said: "Jesus was a very good man, I wish he had been better: he had no fun, no humour in his character, in this respect he was imperfect." Such are some of the specimens of gross infidelity, which the abettors of transcendentalism in New England, openly put forth. The charm of this transcendental scheme consists partly in the metaphysical mystification, the sentimental namby-pambyism,--the crazed poetic inspiration, with which the masters of this school speak and write. Then there is much to soothe and flatter the pride of the human heart, in the idea which they would have every man take up that he is a pure emanation of Deity,--a bright scintillation from the divine mind, and that all he has to do, is to follow the lofty inspirations of his own mind, and then he will sparkle forth along the track of being, an incarnate God. One very truly remarked in relation to transcendentalism, that it was no new doctrine,--that it was taught as long ago as when man was in the garden of Eden: even then, the father of lies, said to our first ancestors, eat the forbidden fruit, and "_ye shall be as gods_." In the midst of abounding iniquity and multiplying error, it behoves the friends of truth to stand on the watch tower and give the people timely warning. I felt greatly refreshed and truly delighted in various interviews with the clergy whom I met in Rhode Island. My mind naturally reverted to the scenes of former days, when I was so pleasantly associated with them, and when we used to meet at the monthly Convocations as a band of brothers, having one heart and one mind, and labouring together for one simple object, the upbuilding of the Saviour's kingdom and the glory of God. Great changes since that period have taken place. Some of these brethren have gone to the north, and some to the south--some to the east, and some to the west; and yet the character of the Rhode Island clergy continues the same. Take them all in all, I know of no set of men more thoroughly evangelical or more truly devoted to the best interests of the Church of Christ; or occupying a more elevated stand for piety and learning and talents, than the clergy of Rhode Island. I passed a few days at Westerly, and could not but remember with gratitude my first visit to this place some six years ago. As I saw the beautiful church--the neat parsonage house--the respectable congregation, and the multiplied tokens of true piety around me, I could not but say, "_What hath God wrought!_" Never can I doubt that the power of God is connected with _Revivals of religion_, while I remember the scenes of Westerly--while so many "fruits of the Spirit" remain, of consistent, devoted, exemplary followers of Christ, brought to a knowledge of the truth in a revival. Because men get up imitations of the work of the Lord, as the magicians did of the miracles of Moses, it does not invalidate the Lord's work any more than those magical attempts did the truth of his miracles. I have room only to add, if the Lord permits, you will soon hear from me again. CHAPTER XX. THE SUDDEN STORM. Rapid travelling--Auburn--Stage coach--Seneca Lake--Summer's sultry heat--Sudden change--Fierce tempest--Imminent peril. _Seneca, August 6th._ In our journey to this place, we had a practical illustration of the increased facilities and greatly accelerated movements of modern travelling. Having left New York on Wednesday evening, the fifteenth of July, at five o'clock, we found ourselves the next evening, before nine o'clock, at Auburn--a distance but little short of three hundred and fifty miles, which was passed over, omitting, in our reckoning, the time spent at Albany, Utica, and Syracuse, in about twenty-one hours. I cannot now stop to notice the refreshing influence of the broad-swelling tide of the noble Hudson as we sailed up this stream--nor the picturesque aspect of the palisades--nor the more sublime features of the rugged and sombre highlands, throwing their dark shadows upon the moonlit waters below; neither can I now stay to tell you any thing of the improvements in the capital of the great empire state, nor of the improving aspect of the interior city, which stands, as it were, on the dividing line between Eastern and Western New York--nor yet of the peculiarities of the rising town, which is the centre and the great emporium of the salt trade, and which has appropriated to itself the dignified name of the renowned city where the great Archimides met his fate. Passing by all these, with railroad speed, and all the varied beauties of a magnificent agricultural region, I hasten to give you some account of an adventure in which we found ourselves involved just before arriving at this place. The railroad is completed no farther than Auburn, from which place we were obliged to come on in a common stage coach. The morning was very hot and dusty, and our ride, although only about twenty miles, seemed long and tedious. The driver of our coach, in order to avoid the deep sand between Waterloo and Geneva, took the lake-road, which brought us on to the beach of the lake, about three miles from Geneva. From this point, on quite to the village, we keep along upon the circling margin of the lake, with the waters of the broad Seneca dashing up over the pebbly shore, almost laving with every returning surge the carriage wheels. Here too we see the whole expanse of the lake, which is about three miles wide, together with the beautiful farms that sweep away from the shores back into the country; and are also able to follow the long track of these far stretching waters many miles towards their head. Upon a noble and finely-elevated bluff of land which forms the shore and northwestern corner of this beautiful lake, the village of Geneva, with its colleges and churches, and stores and elegant residences, surrounded with gardens and embowered in shade, lies spread out in one noble panoramic view. We had reached the point where all this scene of beauty opened upon us. We thought we never saw the lake more placid--nor all nature more quiet. Every thing seemed to be oppressed with the weight of the sultry and heated atmosphere. Immediately around us was a rural district, from the living features of which Thomson might have drawn all the pictures that make up one scene of his SUMMER. A various group of herds and flocks were scattered around us. Some lay ruminating on the grassy bank; while others stood half in the flood, and "often bent to sip the circling surface." Deeper in the lake drooped the strong laborious ox "of honest front, which incomposed he shook;" and lashed from his sides the troublous insects with his tail. Not a breath of air seemed to shake a bough of the leafy elm, or spread a ripple over the glassy waters. But as we rode leisurely along the sandy beach, a little cloud seemed gathering over the lake, and now and then a faint gleam of lightning played with fitful and flickering blaze over its darkening fold. We had nearly reached the place of our destination, and were congratulating ourselves that we should be in the midst of our friends and under safe shelter before the shower reached us. But scarcely had we thought this, before the heavens began to gather blackness and the wind to rise and roar as though a tempest were coming. And indeed a tempest was coming; for scarcely five minutes had elapsed after the first visible indications of the coming storm before a perfect gale struck us. The waters of the lake were dashed into the wildest scene of agitation--the trunks, and band-boxes, and baggage began to be blown from the top of our coach, and chased along on the ground, "like a rolling thing before the whirlwind." And then the rain began to descend, and to rush into our carriage as though the water had been scooped up from the lake and poured upon us in a torrent. We had no time to fasten down the uprolled curtains of our coach; we had no time to protect ourselves in any way--our baggage was flying--our horses were frightened--our driver could hardly keep in his seat. And still the storm increased: the wind swept down in a narrow column from the head of the lake with all the fury of a tornado, and blew our horses and coach quite up against the fence, where the rain continued to come in upon us as though a water spout had broken directly over our heads. But this was not our greatest difficulty. Our carriage was now in a position in which it seemed impossible that it should not be upset. The wheels had already become entangled in the fence. One of the huge stakes of the fence was thrust into the window of our carriage which we could not remove, while the carriage itself was rocking, and nearly on its side. The horses all this time were floundering and jumping, and exceedingly restive; but the wind was so strong that they could not move forward. There were three ladies in the coach, of whom I had the care, besides my wife and children, and nurse. Never before did I so fully realize that I was held in the hollow of God's hand, as at this perilous moment. For at least five minutes there seemed to be but a hair's breadth between us and death. But we looked unto the Lord, and he delivered us. In a few moments the storm abated--the rain ceased--the dark clouds rolled away, and the sun came forth as bright and as lustrous as though no mist or dark thunder cloud had ever obscured his disk. CHAPTER XXI. REMINISCENCES OF THE PAST. Sunday--Sacred worship--The sanctuary recalling youthful scenes--Early plighted vows at the table of the Lord--Retrospect--Mournful reflections--Change in the congregation--Mr. and Mrs. N---- The C----family--Col. T---- Village burial ground--C----The buried pastor--My mother--Palmyra--Early ministerial labours--Lyons. _Fairfield, Aug. 15th._ In these GLEANINGS BY THE WAY, I have very little plan or method, but send you just what happens to interest me most at the time. Perhaps there are no two places that we visit, after long years of absence, with so much interest as _the sanctuary_ where we first plighted our vows of allegiance at the sacramental table to Jehovah, and the old, shaded _burial place_ where repose the ashes of many whom we knew and loved in early life. In my late excursion through Western New York, I was permitted to enjoy this pleasing, yet melancholy satisfaction. Upon the first Sunday of the present month, I was permitted to worship in the sanctuary where twenty-two years before I first knelt at the communion table to receive the consecrated symbols of my Saviour's dying love. As I stood within the rail of the altar and looked around that sanctuary, a tide of thought rushed upon me, awakening in my mind varied and conflicting emotions. The sacred place with its history called up some pleasing reflections. I could not but rejoice that "_the truth as it is in Jesus_," continued to be proclaimed there, and that the cross of Christ was perpetually held up as the sinner's only hope. I could not but rejoice to see the increase and prosperity of Christ's spiritual flock; the number of communicants having swelled from _fifty_ to nearly _two hundred_. I could not but be thankful to remember how mercifully and kindly the Lord had led me through the wilderness for more than twenty years, and how unerringly he had fulfilled all his covenant promises! But there were also painful reflections called up by what I saw before me. Remembering as I did that here, in this spot my covenant vows were pledged before high heaven, I could not but recollect how far I had fallen short of that entire consecration to God--that separation from the world, and supreme love for Christ, implied in those vows--I could not but recollect what poor returns I had rendered to that Saviour who had laid down his life for my redemption, to that merciful God * * * * * * that sought me Wretched wanderer, far astray; Found me lost, and kindly brought me From the paths of death away. Since the hour I had first knelt at that altar to consecrate myself to the service of Jehovah, his covenant promises had been all verified. "Not one thing had failed of all the good things which the Lord my God had spoken concerning me." During all this period, "his loving kindness he had not taken away, nor suffered his faithfulness to fail." But amid all these unwearied displays of divine faithfulness, alluring me with the sweetness of spiritual joys, and rousing my dullness, as well as rebuking my waywardness with the chastenings of a father's rod, how often had I, like Israel of old, by spiritual declension, and worldly conformity "forsaken the Lord--provoked the holy one of Israel unto anger, and gone away backward!" Most overwhelming, indeed, would have been the review of the past, but for that voice of redeeming love which breathed from the altar on which lay the symbols of Christ's great sacrifice, saying--"the blood of Jesus Christ cleanseth from all sin." "Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." "If any man sin, we have an advocate with the Father, Jesus Christ, the righteous; and he is the propitiation for our sins." The scene within that sanctuary also awakened other mournful reflections. A large congregation sat before me, but where were the individuals and families that twenty years before filled those pews? Only here and there amid the assembled congregation could be traced a familiar countenance. The great mass had gone! Some had undoubtedly left the place and removed to other parts of the country; but the majority of the senior members of the former congregation, had finished their probation and gone to the Spirit land! How solemn did the place seem as I stood and looked upon the mere handful now remaining of that large congregation that once filled this temple. There were four pews to which my eye was particularly directed. I recollected distinctly how they were occupied twenty years ago. Each of the families that sat in those pews were among the most respectable and influential people in the place. Regular as the Sabbath morn came, was Mr. and Mrs. N---- with their large and interesting family seen moving up the aisle in a dignified train and with looks of deepest seriousness towards their pew. He was for a long time one of the wardens of the church. He had filled some most important posts of civil duty, and enjoyed the esteem and respect of all. Mrs. N---- afforded in her whole life a most lovely specimen of consistent, dignified, matronly piety. So extensive were the charities of this family, that it might almost literally be said of them, that "they were eyes to the blind, and feet to the lame. They delivered the poor that cried, and the fatherless, and him that had none to help him,"--so that in truth wherever they went in the neighbourhood of their own home, "the blessing of him that was ready to perish came upon them; and they caused the widow's heart to sing for joy." But those venerable forms, those worthy characters, were no longer to be seen in that pew. Long since they had been borne to the place of the dead, and several of those children that used to sit by them, had also been laid by their side in the grave. Adjoining this pew, was another occupied by a family of great respectability and worth. The head of this family was one who filled a large space in the public mind, and for many years held a seat in the highest legislative council of the nation. I looked for him in that pew, but he was not there! he was numbered with the dead! I was wont to see amid that family group, a young beautiful blooming girl--the pride of her parents' hearts, but now _she_ was not there! She had been married, and had every thing around her that earth could afford to make one happy. But in the midst of all that was bright and lovely, consumption had fixed its deadly blight upon her, and nothing could rescue her from the grave. I looked across the church to two other pews, their former occupants, though they were families that had been long residents in the place, and possessed great wealth and respectability, were gone. Not a single representative of either family remained in the congregation or the place. Mr. C----, the head of one of these families, was also long a warden of the church. They had a lovely daughter, who was an only child. I well recollect her appearance in the house of God. She was a delicate flower, and most tenderly was she nurtured by her affectionate parents. All their earthly hopes seemed to centre in her. No expense was spared in her education. Every advantage that was supposed calculated to refine her taste, cultivate and expand her intellect, embellish her manners, and fit her to shine in the world, was placed within her reach. She was indeed a lovely young being. She had already interested the affections of one every way worthy of her. He was highly educated--of an excellent moral character, and belonged to a family of great wealth, influence and respectability--the very family who occupied the other pew of which I am soon to speak. But strong parental affection, high personal accomplishments--the brightest prospects in life, and the warm attachment of a devoted lover, could not shield Susan from the power of disease, or the cold iron grasp of death. The long grass now waves over her grave, and her broken-hearted father lies by her side. Their large estate has been scattered to the winds--and her mother resides in a distant part of the land a lonely widow. I have already alluded to a fourth pew in this sanctuary, whose occupants I had some twenty years before so often seen in this place of worship. Col. T---- held a proud place among the distinguished and influential men in Western New-York. He possessed all which wealth and high standing and extensive influence can impart to secure to himself and family the most unalloyed earthly enjoyment. And I trust that he had something better than this, even that hope, which sheds light over the gloom and darkness of the grave. He and his family were regular attendants upon the service of the sanctuary. He had two sons whom he expected would inherit a portion of his property and perpetuate his name in the world. But the youngest to whom we have before alluded, did not long linger upon the shores of time, after he saw the object of his young affections torn from him and swallowed up in the grave. His only surviving brother, in the very midst of life, shortly followed him. And soon his father and his mother were laid by his side. This is a picture--a miniature picture of life! Thus doth "the fashion of this world pass away!" What solemn testimony was before me, that "all flesh is grass, and all the goodliness thereof as the flower of the field." How emphatic then did the words of the prophet seem--"The grass withereth, the flower fadeth; because the Spirit of the Lord bloweth upon it: surely the people is grass." Not only had the flock changed--but the pastor was also gone! He who had instructed my youth--who had led me to the Saviour--who had first broken to me the sacramental bread, and given some of the first impulses to my preparation for the ministry--no longer stood before that altar--his voice was no longer heard in that sanctuary! A simple marble slab placed in the recess behind the pulpit, told the melancholy tale that he too had gone to the spirit land. The account I have given you of my visit to this sanctuary, is so full of death I need scarcely take you to the village burial ground. It was a place, however, consecrated by the dust of too many dear friends for me to abstain from treading among its grass-covered and heaped hillocks of earth. This burial place, consisting of several acres of ground, enclosed by a neat pale, and shaded by shrubbery and trees, was located in the outskirts of the town, and at present, is seldom used for interments. A solitary walk amid its graves brought up a long train of recollections of the past. How mournful, yet how sacred did I find the satisfaction of brushing away the long grass that had grown over the spot where reposed the mouldered ashes of one who gamboled with me amid the sports of childhood's careless hour, and rushed onward at my side in life's joyous course till youth was ripening into manhood, and then the barbed arrow of death met him, and he fell like a young, vigorous, foliage-clad tree, struck by heaven's bolt, in all the freshness of his existence! How mysterious and inscrutable did the ways of Providence appear to me as I trod down the tall weeds that had grown up around the grave of one who had been associated with me during a portion of my academical life, and who looked forward to the same profession with myself! C---- had one of the warmest and most amiable hearts that ever beat within the human bosom. He had faults of character, but they were all counterbalanced and lost amid the many excellencies that distinguished him. He had long contended with poverty and discouragements of various kinds, in order to press his way towards the sacred ministry. After years of toil, and sacrifices of every kind, when he had just reached the goal, and was to be invested with the ministry of reconciliation, disease fastened upon his earthly tabernacle, and he sank down in death. No tender mother, nor kind sister was near to close his dying eyes. No family friends were present to follow his remains to the tomb. There he lies in a lone spot, far from the home of his childhood, with the weeds grown up all around his grave, and few that pass by understand the full import of the simple inscription of the marble slab that marks the spot where his ashes repose! And there too, amid the gathered crowd of the dead, was all that remained of the mortal part of one whose voice had been heard a hundred times amid those grounds repeating the solemn burial service of our Church. But years have passed away since that service was repeated over him. Well do I recollect the melancholy occasion, when the cold icy clod of winter fell upon his coffin, as the affecting words were pronounced--"_We commit his body to the ground: earth to earth--ashes to ashes, dust to dust._" I could not pass through those grounds without paying a visit to the grave of the buried minister, for he had not only shed spiritual light upon my path, but was united to me by the strong ties of kindred and blood. He was my own brother! The grass was green over his grave; for it had flourished there undisturbed for more than twelve years. But no spot in all that ground seemed so sacred, or so pregnant with power to awaken deep emotions and melt my soul into tenderness, as my mother's grave! What a volume of past recollections does every visit to that grave call up! What hallowed thoughts and sacred remembrances stand associated with the dust that slumbers in that narrow house? Can I ever forget a sainted mother's love! Can I ever forget the hour she took my tiny hand into hers and led me to a secret place there to pray for me and to teach me how to lift up my infant voice to the Creator of the skies? Can I ever forget how each night and morning in childhood's happy days I knelt at her side to repeat "OUR FATHER?" Can I ever forget how in my childish sorrows her voice soothed my distress, and her bright beaming smile spread a sunshine around my path? Can I ever forget how, when sickness came upon me, and the scorchings of fever sent the blood boiling through my veins, she hung over me like a guardian angel--laid her soft hand upon my burning brow, and night after night sat and watched by my pillow? Can I ever forget that look of holy rapture and unutterable gratitude that lit up her countenance when the constraining love of Christ first led her unworthy child to go forward and take hold of the horns of the altar? And above all, can I ever forget her prayers and solemn counsel, her holy trust in Christ and upward looking towards the summit of the everlasting hills, when the icy hand of death was upon her, and her hold upon life was breaking away? And could I stand by her grave, and not have these recollections come thronging upon me? But I must stop. I had almost forgotten that I was writing for the eye of others. Did I not know that many into whose hands these remarks will fall, have also stood by _a mother's grave_, and thought and felt unutterable things, and will therefore appreciate the source and sacredness of these feelings to which I have been almost involuntarily led to give expression, I would immediately erase them from this sheet. But I have lingered over these scenes much longer than I intended. I had purposed to give you some account of an excursion I made to Palmyra and Lyons, two rising and beautiful villages located within sixteen miles of each other, at different points on the line of the great Erie Canal. The whole range of country from Geneva onward to these villages, and still farther north till we reach the shores washed by the waves of the broad Ontario, which expands before the eye like a great inland sea, is one of the richest and most beautiful farming districts found in our country. This region, fourteen years ago, was the scene of my early missionary labours. It was then comparatively a new country. A change has come over the whole aspect of this agricultural district, and that within so limited a period, that it would almost seem to have been effected by the wand of enchantment. Edifices too for public worship have been raised, and the sound of the church-going bell is now heard in many places where a few years since all seemed like spiritual desolation. The Episcopal Church had neither existence nor local habitation in the county of Wayne fourteen years ago. An effort had been previously made at Palmyra to establish the Episcopal Church, but it proved abortive. Palmyra, Lyons, and Sodus, were the principal points where my early ministerial labours were bestowed. Here we organized churches, and in two places commenced rearing up houses of public worship. In each of these three places they now have a settled pastor. I spent a Sabbath most delightfully at Palmyra, preaching in the neat and tasteful church edifice erected there. Most deeply affecting was it to see among the serious and exemplary communicants of this church some who during my residence in that place were among the giddiest youth of the village. At Lyons they are building a beautiful stone Gothic Church--which will be an ornament to the village, and highly creditable to those engaged in this enterprise. I have met with but few men, to whom upon so short an acquaintance, I have felt my heart more drawn than to the worthy young pastor placed over this congregation. His ministerial fidelity, attractive pulpit powers, and lovely Christian character seem to have attracted all hearts towards him. Here too, was I delighted to find among the communicants some whom I had baptized in infancy. CHAPTER XXII. THE ORIGIN OF THE MORMON DELUSION. The golden Bible--Moral, political, and numercial importance of the Mormon sect--Views of Revelation--Causes that have contributed to spread Mormonism--Martin Harris--Interview with the author--Transcripts from the golden Bible--Jo Smith, the Mormon prophet--His early history--First pretended revelation--His marriage--Chest containing the golden Bible--Attempts to disinter it--Consequence--Delusion of Harris--Translation and publication of the _Book of Mormon_. The sketch that follows, detailing some facts connected with the rise and origin of Mormonism, is made up partly of a series of letters written by the author in 1840 for the columns of the EPISCOPAL RECORDER, a religious periodical published in Philadelphia, of which he is one of the editors, and partly of facts and documents that have since come into his hands. The present chapter contains the substance of the first letter of the series referred to. _Palmyra, Aug. 24th._ I proceed to give some account of the rise and origin of the Mormon delusion, as I am now in the region where this imposture first sprung up. In the town of Manchester, about six miles from this place, may still be seen an excavation in the side of a hill, from whence, according to the assertion of the Mormon prophet, the metallic plates, sometimes called THE GOLDEN BIBLE, were disinterred. A writer in the NEW YORK EVENING EXPRESS, who has been recently travelling in the West, remarks that "the Mormons have assumed a moral and political importance which is but very imperfectly understood." He then proceeds to add in relation to them that, "associated on the religious principle, under a prophet and leader, whose mysterious and awful claims to divine inspiration make his voice to believers like the voice of God; trained to sacrifice their individuality; to utter one cry; to think and act in crowds; with minds that seem to have been struck from the sphere of reason on one subject; and left to wander like lost stars, amid the dark mazes and winding ways of religious error; these remarkable sectaries must necessarily hold in their hands a fearful balance of political power. In the midst of contending parties, a single hand might turn their influence, with tremendous effect, to which ever side presented the most potent attraction, and should they ever become disposed to exert their influence for evil, which may Heaven prevent, they would surround our institutions with an element of danger, more to be dreaded than an armed and hundred-eyed police." It is not, however, in reference to their political, but to their _religious_ influence, that we entertain a degree of apprehension. This sect has been organized only about ten years, and yet they profess to number, in their society, _one hundred thousand_ souls. This undoubtedly is an exaggeration, but it has been stated from a source upon which reliance can be placed, that there are probably not less than _sixty thousand_ persons now professing the Mormon faith. It is said also that they are putting forth the most indefatigable efforts by itinerant missionaries, both in this country and in Europe, to make proselytes to their creed. These facts show the importance of spreading upon the columns of our religious journals from time to time statements that tend to unveil the trickery and artifice by which this system of imposture was got up and continues to be perpetuated. There are two or three reasons why the Mormon delusion has spread so rapidly, and which will probably continue to give it more or less currency. One cause is, that it fully and cordially admits the truth of the sacred Scriptures. Did it discard all previous revelation,--pour contempt upon the Saviour of the world, and set up an independent claim for a revelation wholly new, it would have gained comparatively few adherents. But recognizing the truth and credibility of the sacred Scriptures, and retaining as it does, many doctrines which are held in common by different denominations of Christians, and covering its own absurdities with imposing forms and lofty pretensions, it opens a winning asylum for all the disaffected and dissatisfied of other persuasions, and contains much that is congenial to almost every shade of radicalism, or erratic religious character. Another cause which has contributed to the rapid spread of this imposture, is, that it appeals strongly to the love of the marvellous,--to that thirst and anxiety, so rife with a certain class of mind, to know more than God would have us know,--to find some discovery that will carry us farther than revelation,--to get some one to come back from the grave, and tell us what is in eternity,--to see with our own eyes a miracle, and obtain some new glimpse of the invisible world. There is manifestly existing in a certain order of men, in every part of the world, and in every period of time, a strong propensity of this sort. What but this propensity would have given such potent and almost irresistible influence to _Joan d' Arc_, who, from an ostler maid in an obscure country inn in France, by claiming heavenly inspirations, and pretending to see visions, and to hear divine voices calling her to re-establish the throne of France, and to expel the foreign invaders, rose to such surprising eminence and power, as to be the very pivot upon which the destinies of the whole nation turned!--as to be invested with the military conduct of the French army,--directing and raising sieges,--inspiring the troops with invincible courage, and spreading disaster and defeat through all the ranks of the British army, so that the Duke of Bedford, after all the previous success and triumph of the English arms at Verneuil and Orleans, and with all his tact and ability, could scarcely keep any footing in France? What but this deep-rooted propensity could have prepared men to have received the dreams, and reveries, and pretended revelation of Emanuel Swedenborg, or of Ann Lee; or to have yielded up their reason to a belief in the clairvoyance of animal magnetism? And not to multiply instances abroad, what but such a propensity as the one to which we have now referred, attracted the New Jerusalemites around _Jemima Wilkinson_, and gave her so much power over a large community of men and women? What but this, opened the way for the monstrous claims set up by the execrable _Mathias_, who drew after him, as by the power of enchantment, and subjected to his dictum, whole families,--persons of education and refinement, and among the number, several men of intelligence, respectability and fortune? It is to this same principle, this anxious desire to look deeper into the hidden mysteries of the invisible world, than any mortal has hitherto been privileged to do, that the originators of this "cunningly devised fable" of Mormonism have appealed. While they admit the truth and credibility of the sacred Scriptures, they profess to have obtained an additional revelation, by which new illumination is shed over every page of the sacred word,--all controversies settled, and the obscurity that hitherto hung over many religious subjects dispelled. They profess to bring to light a historical and religious record, written in ancient times, by a branch of the house of Israel that peopled America, from whom the Indians are descended. This record, which, engraven upon metallic plates, lay deposited in the earth for many centuries, not only corroborates and confirms the truth of holy writ, but also opens the events of ancient America, as far back at least as the flood. They pretend that this record "pours the light of noon-day upon the history of a nation whose mounds and cities, and fortifications, still repose in grand but melancholy ruins, upon the bosom of the western prairies." The Mormons not only claim this new revelation, but profess to have still among them the gift of prophecy and miracles. They contend that miracles and revelations from heaven, are as necessary now, and as important to the salvation of the present generation, as they were in any former period, and that they alone possess this privilege of immediate and constant intercourse with heaven. But that which has given vastly the greatest strength to Mormonism is the violent persecution which its disciples have suffered in the West, and especially in Missouri. Nothing can be more impolitic, or unjust, or farther removed from the spirit of the gospel, than to oppress and persecute any set of men on account of their religious tenets; and certainly nothing can give them more strength or rapid growth than such a procedure. The Mormons first located themselves, as a body, in Kirtland, Geanga Co., Ohio. Some difference arose among their leaders on account of certain banking operations which they attempted, and they separated, and a portion of them went to Independence, Jackson Co., Mo. The people in the neighbourhood of that location became unfriendly to them, and drove them away by force, subjecting them to great sufferings and loss of property. They were at last entirely and forcibly expelled from the state of Missouri. They afterward purchased the town of Commerce, said to be a situation of surpassing beauty, at the head of the lower rapids on the Illinois shore of the Mississippi river. The writer to whom I have already referred, and who has revisited these western Mormons this present summer, remarks:--"The name of the place where they now reside, they have recently changed to Nauvoo, the Hebrew term for fair or beautiful. Around this place, as their centre, they are daily gathering from almost every quarter: and several hundred new houses, erected within the last few months, attest to the passing traveller the energy, industry, and self-denial with which the community is imbued. They have also obtained possession of extensive lands on the opposite side of the river, in that charming portion of Iowa Territory, known as the 'Half Breed Reservation;' and there upon the rolling and fertile prairies they are rapidly selecting their homes and opening their farms. As the traveller now passes through those natural parks and fields of flowers which the hand of the Creator seems to have originally planted there for the inspection of his own eye, he beholds their cabins, dotted down in most enchanting perspective, either on the borders of the timbers, or beside the springs and streams of living water which are interspersed on every hand." The other portion that remain in Ohio, have erected a stone temple in Kirtland, of splendid appearance and singular construction. The first floor is a place of worship, with four pulpits at each end; each pulpit calculated to hold three persons. These pulpits rise behind and above one another, and are designed for different grades of ministers according to their rank in office. These are the two principal settlements of these people, although there are small societies of them found in almost every part of the United States. In some instances not only members but ministers of orthodox churches have been led to leave their own churches, and identify themselves with the Mormons. It is time that I should acquaint you with some facts that came to my personal knowledge full thirteen years ago, connected with the rise of this imposture. It was early in the autumn of 1827 that Martin Harris called at my house in Palmyra, one morning about sunrise. His whole appearance indicated more than usual excitement, and he had scarcely passed the threshold of my dwelling, before he inquired whether he could see me alone, remarking that he had a matter to communicate that he wished to be strictly confidential. Previous to this, I had but very slight acquaintance with Mr. Harris. He had occasionally attended divine service in our church. I had heard him spoken of as a farmer in comfortable circumstances, residing in the country a short distance from the village, and distinguished by certain peculiarities of character. He had been, if I mistake not, at one period, a member of the Methodist Church, and subsequently had identified himself with the Universalists. At this time, however, in his religious views he seemed to be floating upon the sea of uncertainty. He had evidently quite an extensive knowledge of the Scriptures, and possessed a manifest disputatious turn of mind. As I subsequently learned, Mr. Harris had always been a firm believer in dreams, and visions, and supernatural appearances, such as apparitions and ghosts, and therefore was a fit subject for such men as Smith and his colleagues to operate upon. On the occasion just referred to, I invited him to accompany me to my study, where, after having closed the door, he began to draw a package out of his pocket with great and manifest caution. Suddenly, however, he stopped, and wished to know if there was any possibility of our being interrupted or overheard? When answered in the negative, he proceeded to remark, that he reposed great confidence in me as a minister of Jesus Christ, and that what he had now to communicate he wished me to regard as strictly confidential. He said he verily believed that an important epoch had arrived--that a great flood of light was about to burst upon the world, and that the scene of divine manifestation was to be immediately around us. In explanation of what he meant, he then proceeded to remark that a GOLDEN BIBLE had recently been dug from the earth, where it had been deposited for thousands of years, and that this would be found to contain such disclosures as would settle all religious controversies and speedily bring on the glorious millennium. That this mysterious book, which no human eye of the present generation had yet seen, was in the possession of Joseph Smith, jr., ordinarily known in the neighbourhood under the more familiar designation of _Jo Smith_; that there had been a revelation made to him by which he had discovered this sacred deposit, and two transparent stones, through which, as a sort of spectacles, he could read the Bible, although the box or ark that contained it, had not yet been opened; and that by looking through those mysterious stones, he had transcribed from one of the leaves of this book, the characters which Harris had so carefully wrapped in the package which he was drawing from his pocket. The whole thing appeared to me so ludicrous and puerile, that I could not refrain from telling Mr. Harris, that I believed it a mere hoax got up to practice upon his credulity, or an artifice to extort from him money; for I had already, in the course of the conversation, learned that he had advanced some twenty-five dollars to Jo Smith as a sort of premium for sharing with him in the glories and profits of this new revelation. For at this time, his mind seemed to be quite as intent upon the pecuniary advantage that would arise from the possession of the plates of solid gold of which this book was composed, as upon the spiritual light it would diffuse over the world. My intimations to him, in reference to the possible imposition that was being practiced upon him, however, were indignantly repelled. He then went on to relate the particulars in regard to the discovery and possession of this marvellous book. As far as I can now recollect, the following was an outline of the narrative which he then communicated to me, and subsequently to scores of people in the village, from some of whom in my late visit to Palmyra, I have been able to recall several particulars that had quite glided from my memory. Before I proceed to Martin's narrative, however, I would remark in passing, that Jo Smith, who has since been the chief prophet of the Mormons, and was one of the most prominent ostensible actors in the first scenes of this drama, belonged to a very shiftless family near Palmyra. They lived a sort of vagrant life, and were principally known as _money-diggers_. Jo from a boy appeared dull and utterly destitute of genius; but his father claimed for him a sort of second sight, a power to look into the depths of the earth, and discover where its precious treasures were hid. Consequently long before the idea of a GOLDEN BIBLE entered their minds, in their excursions for money-digging, which I believe usually occurred in the night, that they might conceal from others the knowledge of the place where they struck upon treasures, Jo used to be usually their guide, putting into a hat a peculiar stone he had through which he looked to decide where they should begin to dig. According to Martin Harris, it was after one of these night excursions, that Jo, while he lay upon his bed, had a remarkable dream. An angel of God seemed to approach him, clad in celestial splendor. This divine messenger assured him, that he, Joseph Smith, was chosen of the Lord to be a prophet of the Most High God, and to bring to light hidden things, that would prove of unspeakable benefit to the world. He then disclosed to him the existence of this golden Bible, and the place where it was deposited--but at the same time told him that he must follow implicitly the divine direction, or he would draw down upon him the wrath of heaven. This book, which was contained in a chest, or ark, and which consisted of metallic plates covered with characters embossed in gold, he must not presume to look into, under three years. He must first go on a journey into Pennsylvania--and there among the mountains, he would meet with a very lovely woman, belonging to a highly respectable and pious family, whom he was to take for his wife. As a proof that he was sent on this mission by Jehovah, as soon as he saw this designated person, he would be smitten with her beauty, and though he was a stranger to her, as she was far above him in the walks of life, she would at once be willing to marry him and go with him to the ends of the earth. After their marriage he was to return to his former home, and remain quietly there until the birth of his first child. When this child had completed his second year, he might then proceed to the hill beneath which the mysterious chest was deposited, and draw it thence, and publish the truths it contained to the world. Smith awoke from his dream, and, according to Harris, started off towards Pennsylvania, not knowing to what point he should go. But the Lord directed him, and gained him favour in the eyes of just such a person as was described to him. He was married and had returned. His first child had been born, and was now about six months old. But Jo had not been altogether obedient to the heavenly vision. After his marriage and return from Pennsylvania, he became so awfully impressed with the high destiny that awaited him, that he communicated the secret to his father and family. The money-digging propensity of the old man operated so powerfully, that he insisted upon it that they should go and dig and see if the chest was there--not with any view to remove it till the appointed time, but merely to satisfy themselves. Accordingly they went forth in the stillness of the night with their spades and mattocks to the spot where slumbered this sacred deposit. They had proceeded but a little while in the work of excavation, before the mysterious chest appeared; but lo! instantly it moved and glided along out of their sight. Directed, however, by the _clairvoyance_ of Jo, they again penetrated to the spot where it stood, and succeeded in gaining a partial view of its dimensions. But while they were pressing forward to gaze at it, the thunder of the Almighty shook the spot, and made the earth to tremble--a sheet of vivid lightning swept along over the side of the hill, and burnt terribly around the place where the excavation was going on, and again, with a rumbling noise, the chest moved off out of their sight. They were all terrified and fled towards their home. Jo took his course silently along by himself. On his way homeward, being alone and in the woods, the angel of the Lord met him, clad in terror and wrath. He spoke in a voice of thunder: forked lightnings shot through the trees, and ran along upon the ground. The terror which the appearance of the divine messenger awakened, instantly struck Smith to the earth, and he felt his whole frame convulsed with agony, as though he were stamped upon by the iron hoofs of death himself. In language most terrific did the angel upbraid him for his disobedience, and then disappeared. Smith went home trembling and full of terror. Soon, however, his mind became more composed. Another divine communication was made to him, authorizing him to go alone by himself and bring the chest and deposit it secretly under the hearth of his dwelling, but by no means to attempt to look into it. The reason assigned by the angel for this removal, was that some report in relation to the place where this sacred book was deposited had gone forth, and there was danger of its being disturbed. According to Harris, Smith now scrupulously followed the divine directions. He was already in possession of the two transparent stones laid up with the GOLDEN BIBLE, by looking through which he was enabled to read the golden letters on the plates in the box. How he obtained these spectacles without opening the chest, Harris could not tell. But still he had them; and by means of them he could read all the book contained. The book itself was not to be disclosed until Smith's child had attained a certain age. Then it might be published to the world. In the interim Smith was to prepare the way for the conversion of the world to a new system of faith, by transcribing the characters from the plates and giving translations of the same. This was the substance of Martin Harris' communication to me upon our first interview. He then carefully unfolded a slip of paper, which contained three or four lines of characters, as unlike letters or hieroglyphics of any sort, as well could be produced were one to shut up his eyes and play off the most antic movements with his pen upon paper. The only thing that bore the slightest resemblance to the letter of any language that I had ever seen, was two upright marks joined by a horizontal line, that might have been taken for the Hebrew character He. My ignorance of the characters in which this pretended ancient record was written, was to Martin Harris new proof that Smith's whole account of the divine revelation made to him was entirely to be relied on. One thing is here to be noticed, that the statements of the originators of this imposture varied, and were modified from time to time according as their plans became more matured. At first it was a gold Bible--then golden plates engraved--then metallic plates stereotyped or embossed with golden letters. At one time Harris was to be enriched by the solid gold of these plates, at another they were to be religiously kept to convince the world of the truth of the revelation--and, then these plates could not be seen by any but three witnesses whom the Lord should choose. How easy it would be, were there any such plates in existence, to produce them, and to show that Mormonism is not a "cunningly devised fable." How far Harris was duped by this imposture, or how far he entered into it as a matter of speculation, I am unable to say. Several gentlemen in Palmyra, who saw and conversed with him frequently, think he was labouring under a sort of monomania, and that he thoroughly believed all that Jo Smith chose to tell him on this subject. He was so much in earnest on this subject, that he immediately started off with some of the manuscripts that Smith furnished him on a journey to New York and Washington to consult some learned men to ascertain the nature of the language in which this record was engraven. After his return he came to see me again, and told me that, among others, he had consulted Professor Anthon,[2] who thought the characters in which the book was written very remarkable, but he could not decide exactly what language they belonged to. Martin had now become a perfect believer. He said he had no more doubt of Smith's commission, than of the divine commission of the apostles. The very fact that Smith was an obscure and illiterate man, showed that he must be acting under divine impulses:--"God had chosen the foolish things of the world to confound the wise, and the weak things to confound the mighty; and base things of the world, and things which are despised--yea, and things that are not to bring to nought--things that are--that no flesh should glory in his presence:" that he was willing to "take of the spoiling of his goods" to sustain Smith in carrying on this work of the Lord; and that he was determined that the book should be published, though it consumed all his worldly substance. It was in vain I endeavoured to expostulate. I was an unbeliever, and could not see afar off. As for him, he must follow the light which the Lord had given him. Whether at this time Smith had those colleagues that unquestionably afterwards moved, unseen, the wheels of this machinery, I am unable to say. Even after Cowdery and Rigdon were lending the whole force of their minds to the carrying out of this imposture, Jo Smith continued to be the ostensible prominent actor in the drama. The way that Smith made his transcripts and translations for Harris was the following. Although in the same room, a thick curtain or blanket was suspended between them, and Smith concealed behind the blanket, pretended to look through his spectacles, or transparent stones, and would then write down or repeat what he saw, which, when repeated aloud, was written down by Harris, who sat on the other side of the suspended blanket. Harris was told that it would arouse the most terrible divine displeasure, if he should attempt to draw near the sacred chest, or look at Smith while engaged in the work of decyphering the mysterious characters. This was Harris's own account of the matter to me. What other measures they afterwards took to transcribe or translate from these metallic plates, I cannot say, as I very soon after this removed to another field of labour where I heard no more of this matter till I learned the BOOK OF MORMON was about being published. It was not till after the discovery of the manuscript of Mr. Spaulding, of which I shall subsequently give some account, that the actors in this imposture thought of calling this pretended revelation the BOOK OF MORMON. This book, which professed to be a translation of the golden Bible brought to light by Joseph Smith, was published in 1830--to accomplish which Martin Harris actually mortgaged his farm. In addition to the facts with which I myself was conversant in 1827 and 1828, connected with the rise of Mormonism, I have been able to lay hold of one or two valuable documents, and to obtain several items of intelligence, by which I shall be enabled to continue this sketch of the rise and origin of this singular imposture. To my mind there never was a grosser piece of deception undertaken to be practised than this. FOOTNOTES: [2] In the following chapter the reader will find an account of this interview. CHAPTER XXIII. A LETTER WRITTEN BY PROFESSOR ANTHON. The circumstances that led to this letter--Martin Harris--His visit to New York--Interview with Dr. Mitchell--Professor Anthon. A few months subsequent to the publishing of the foregoing letter, the author saw in the columns of the _Church Record_ a letter from Professor Anthon which singularly corroborated the statement that Martin Harris made to him in relation to his having had an interview with that gentleman, when on his first mission to New York in quest of some interpreter who should be able to decipher the mysterious characters of the golden Bible. The cause which drew forth the letter from the learned professor is thus stated. The Rev. Dr. Coit, Rector of Trinity Church, New Rochelle, West Chester county, N. Y., hearing that the Mormons in that place--for there is scarcely a town or village where some of them are not found, "were claiming the patronage of Professor Anthon's name, in behalf of their notions, took the liberty to state the fact to him, and ask in what possible way they had contrived to associate him with themselves." In reply to this inquiry, Professor Anthon wrote the letter above referred to--which we here insert: _New York, April 3d, 1841._ REV. AND DEAR SIR: I have often heard that the Mormons claimed me for an auxiliary, but, as no one, until the present time, has ever requested from me a statement in writing, I have not deemed it worth while to say any thing publicly on the subject. What I do know of the sect relates to some of their early movements; and as the facts may amuse you, while they will furnish a satisfactory answer to the charge of my being a Mormon proselyte, I proceed to lay them before you in detail. Many years ago, the precise date I do not now recollect, a plain looking countryman called upon me with a letter from Dr. Samuel L. Mitchell requesting me to examine, and give my opinion upon, a certain paper, marked with various characters which the Doctor confessed he could not decypher, and which the bearer of the note was very anxious to have explained. A very brief examination of the paper convinced me that it was a mere hoax, and a very clumsy one too. The characters were arranged in columns, like the Chinese mode of writing, and presented the most singular medley that I ever beheld. Greek, Hebrew, and all sorts of letters, more or less distorted, either through unskilfulness, or from actual design, were intermingled with sundry delineations of half moons, stars, and other natural objects, and the whole ended in a rude representation of the Mexican zodiac. The conclusion was irresistible, that some cunning fellow had prepared the paper in question, for the purpose of imposing upon the countryman who brought it, and I told the man so without any hesitation. He then proceeded to give me a history of the whole affair, which convinced me that he had fallen into the hands of some sharper, while it left me in great astonishment at his own simplicity. The countryman told me that a _gold book_ had been recently dug up in the western or northern part (I forget which), of our state, and he described this book as consisting of many _gold plates_, like leaves, secured by a gold wire passing through the edge of each, just as the leaves of a book are sewed together, and presented in this way the appearance of a volume. Each plate, according to him, was inscribed with unknown characters, and the paper which he handed me, a transcript of one of these pages. On my asking him by whom the copy was made, he gravely stated, that along with the golden book there had been dug up a very large _pair of spectacles_! so large in fact that if a man were to hold them in front of his face, his two eyes would merely look through one of the glasses, and the remaining part of the spectacles would project a considerable distance sideways! These spectacles possessed, it seems a very valuable property, of enabling any one who looked through them, (or rather through one of the lenses,) not only to decypher the characters on the plates, but also to comprehend their exact meaning, and be able to translate them!! My informant assured me that this curious property of the spectacles had been actually tested, and found to be true. A young man, it seems, had been placed in the garret of a farm-house, with a curtain before him, and having fastened the spectacles to his head, had read several pages in the golden book, and communicated their contents in writing to certain persons stationed on the outside of the curtain. He had also copied off one page of the book in the original character, which he had in like manner handed over to those who were separated from him by the curtain, and this copy was the paper which the countryman had brought with him. As the golden book was said to contain very great truths, and most important revelations of a religious nature, a strong desire had been expressed by several persons in the countryman's neighbourhood, to have the whole work translated and published. A proposition had accordingly been made to my informant, to sell his farm, and apply the proceeds to the printing of the golden book, and the golden plates were to be left with him as security until he should be reimbursed by the sale of the work. To convince him more clearly that there was no risk whatever in the matter, and that the work was actually what it claimed to be, he was told to take the paper, which purported to be a copy of one of the pages of the book, to the city of New York, and submit it to the learned in that quarter, who would soon dispel all his doubts, and satisfy him as to the perfect safety of the investment. As Dr. Mitchell was our "Magnus Apollo" in those days, the man called first upon him; but the Doctor, evidently suspecting some trick, declined giving any opinion about the matter, and sent the countryman down to the college, to see, in all probability, what the "learned pundits" in that place would make of the affair. On my telling the bearer of the paper that an attempt had been made to impose on him, and defraud him of his property, he requested me to give him my opinion in writing about the paper which he had shown to me. I did so without any hesitation, partly for the man's sake, and partly to let the individual "behind the curtain" see that his trick was discovered. The import of what I wrote was, as far as I can now recollect, simply this, that the marks in the paper appeared to be merely an imitation of various alphabetical characters, and had, in my opinion, no meaning at all connected with them. The countryman then took his leave, with many thanks, and with the express declaration that he would in no shape part with his farm or embark in the speculation of printing the golden book. The matter rested here for a considerable time, until one day, when I had ceased entirely to think of the countryman and his paper, this same individual, to my great surprise, paid me a second visit. He now brought with him a duodecimo volume, which he said was a translation into English of the "Golden Bible." He also stated, that notwithstanding his original determination not to sell his farm, he had been induced eventually to do so, and apply the money to the publication of the book, and had received the golden plates as a security for repayment. He begged my acceptance of the volume, assuring me that it would be found extremely interesting, and that it was already "making a great noise" in the upper part of the state. Suspecting now that some serious trick was on foot, and that my plain looking visitor might be in fact a very cunning fellow I declined his present, and merely contented myself with a slight examination of the volume while he stood by. The more I declined receiving it however, the more urgent the man became in offering the book, until at last I told him plainly, that if he left the volume, as he said he intended to do, I should most assuredly throw it after him as he departed. I then asked him how he could be so foolish as to sell his farm and engage in this affair; and requested him to tell me if the plates were really of gold. In answer to this latter inquiry, he said that he had never seen the plates themselves, which were carefully locked up in a trunk, but that he had the trunk in his possession. I advised him by all means to open the trunk and examine the contents, and if the plates proved to be of gold, which I did not believe at all, to sell them immediately. His reply was, that if he opened the trunk the "_curse of heaven would descend upon him and his children_." "However," added he, "I will agree to open it, provided you will take the 'curse of Heaven' upon yourself for having advised me to the step." I told him I was perfectly willing to do so, and begged he would hasten home and examine the trunk, for he would find he had been cheated. He promised to do as I recommended, and left me, taking his book with him. I have never seen him since. Such is a plain statement of all that I know respecting the Mormons. My impression now is, that the plain looking countryman was none other than the prophet Smith himself, who assumed an appearance of great simplicity in order to entrap me, if possible, into some recommendation of his book. That the prophet aided me by his inspiration, in interpreting the volume, is only one of the many amusing falsehoods which the Mormonites utter relative to my participation in their doctrines. Of these doctrines I know nothing whatever, nor have I ever heard a single discourse from any one of their preachers, although I have often felt a strong curiosity to become an auditor, since my friends tell me that they frequently name me in their sermons, and even go so far as to say that I am alluded to in the prophecies of Scripture! If what I have here written shall prove of any service in opening the eyes of some of their deluded followers to the real designs of those who profess to be the apostles of Mormonism, it will afford me a satisfaction, equalled, I have no doubt only by that which you yourself will feel on this subject. I remain very respectfully and truly, your friend, CHAS. ANTHON. _Rev. Dr. Coit_, New Rochelle, N. Y. It will be seen that in the main this tallies exceedingly well with what Harris told the author, in relation to the fact of his interview with Professor Anthon. He kept back in his account of the interview all allusion to the discouragements which the Professor threw upon his enterprise. There can be no doubt but that the person who waited upon Professor Anthon in the manner above stated, was Martin Harris. CHAPTER XXIV. THE MORMON, OR GOLDEN BIBLE. The origin of the Book of Mormon--The statement of Mr. Isaac Hall, father in law of the Mormon Prophet--Rev. Mr. Spaulding's Historical Romance--Mrs. Davison's statement--The blindness of Martin Harris--Testimony of the three witnesses--The eight witnesses. The communication which follows is the second in the series of letters referred to in a former chapter. _Fairfield, August 31, 1840._ According to the intimation given in my last, I proceed to furnish you with some further facts in relation to the origin and history of Mormonism. In developing the history of this imposture, and showing the several steps by which it has won its way to the regard, and gained the confidence of thousands, it may seem desirable to furnish some account of what is denominated THE BOOK OF MORMON--a volume containing 588 duodecimo pages, consisting of fifteen different books, purporting to be written at different times, and by different authors, whose names they respectively bear. The period of time which these historical records profess to cover, is about a thousand years--commencing with the time of Zedekiah, king of Judah, and terminating with the year of our Lord 420. This volume, as I have already intimated, has exerted a most important influence in giving some plausibility to the claims set up by the originators of the Mormon imposture. I am quite confident there never would have been any permanent converts to Mormonism, had not this volume been ushered into existence. The story of the GOLDEN BIBLE, like a thousand previous and no less marvellous tales told by Jo Smith, would have long since sunk into oblivion but for the publication of this book. The origin of this volume--how it came into being--is a grave question. The general impression is that neither Jo Smith nor Martin Harris had intelligence or literary qualification adequate to the production of a work of this sort. Of the correctness of this impression, however, I am not quite confident. The subsequent career of Smith has shown that he possesses great tact, and cunning. The authorship of this volume is a question of some interest. The Mormons say that it is a revelation from God. They claim for it a divine character. They say that the successive narratives spread upon the pages of this volume, are the identical records engraven upon the metallic plates to which we have already referred, and which, like the leaves of a book, were deposited in a box and hid in the earth; that the writing on these plates was in "_the Reformed Egyptian language_:" that Joseph Smith was directed by an angel to the spot where this sacred deposit lay; and subsequently inspired to interpret the writing, by putting two smooth flat stones, which he found in the box, into a hat, and then putting his face therein. This is the claim set up for the BOOK OF MORMON, and which has seduced many unstable souls. Had the originator of this fabulous history, called the BOOK OF MORMON, kept entirely behind the scenes up to the present period, and had there been no clue by which the authorship of this figment of the imagination could be traced, it would still have been abundantly evident to every intelligent person, that it was the product of some shrewd and designing mind, who calculated to find his advantage in gulling the credulous and superstitious. The people of Palmyra, at the commencement of the printing of this book, only laughed at the ridiculousness of the thing, and wondered at the credulity of Harris. As the publication progressed, and the contents of the book began to be known, the conviction became general that there was an actor behind the scene, moving the machinery, of far higher intellectual qualifications than Smith or Harris. Suspicion in some degree rested upon a man by the name of Cowdery, who had formerly been a school teacher, if I mistake not, and was now known to be in some way connected with Smith in preparing this volume for the press. I will here insert a document which I have in my hands, and which may tend to throw some light upon the origin and authorship of the Book of Mormon, which I found in a little work, entitled "RELIGIOUS CREEDS AND STATISTICS." The author gives a brief sketch of Mormonism, and among other things inserts a letter or statement written by Isaac Hale, the father-in-law of Jo Smith, giving some account of his first acquaintance with Smith. I had, previously to meeting with this letter, felt anxious to obtain some facts in relation to Smith's marriage, in order to ascertain how those facts would agree with the statements made by him to Martin Harris, which I noticed in my last letter. While at Palmyra, I met with a respectable clergyman of the Episcopal Church, who had formerly belonged to the Methodist connection, that was acquainted with Mr. Hale. He represented him to be a distinguished hunter, living near the _Great Bend_ in Pennsylvania. He was professedly a religious man and a very zealous member of the Methodist Church. The letter to which I have referred, is accompanied with a statement, declaring that Mr. Hale resides in Harmony, Penn.: appended to the letter also is Mr. Hale's affirmation or affidavit of the truth of the statement there made, taken before _Charles Dimon, Justice of the Peace_; and there is also subjoined the certificate of William Thompson and Davis Dimock, Associate Judges of the Court of Common Pleas in the County of Susquehanna, declaring that "they have for many years been personally acquainted with Isaac Hale of Harmony Township, who has attested the foregoing statement, or letter, and that he is a man of excellent moral character, and of undoubted veracity." The letter or statement above referred to, is as follows: "I first became acquainted with Joseph Smith, Jr., in Nov. 1825. He was at that time in the employ of a set of men who were called "_money-diggers_;" and his occupation was that of seeing, or pretending to see, by means of a stone placed in his hat, and his hat closed over his face. In this way he pretended to discover minerals and hidden treasure. His appearance at this time, was that of a careless young man, not very well educated, and very saucy and insolent to his father. Smith and his father, with several other "money-diggers," boarded at my house while they were employed in digging for a mine that they supposed had been opened and worked by the Spaniards, many years since. Young Smith gave the "money-diggers" great encouragement at first, but when they had arrived in digging to near the place where he had stated an immense treasure would be found, he said the enchantment was so powerful that he could not see. They then became discouraged, and soon after dispersed. "After these occurrences, young Smith made several visits at my house, and at length asked my consent to marry my daughter Emma. This I refused, and gave him my reasons for so doing; some of which were, that he was a stranger, and followed a business that I could not approve. He then left the place. Not long after this, he returned: and while I was absent from home, carried off my daughter into the State of New York, where they were married without my approbation, or consent. After they had arrived at Palmyra, N. Y., Emma wrote to me, inquiring whether she could have her property, consisting of clothing, &c. I replied that her property was safe, and, at her disposal. In a short time they returned, bringing with them a Peter Ingersol, and subsequently came to the conclusion that they would move out, and reside upon a place near my residence. "Smith stated to me that he had given up what he called "glass-looking," and that he expected to work hard for a living, and was willing to do so. Soon after this, I was informed they had brought a wonderful book of plates down with them. I was shown a box, in which it is said they were contained, which had, to all appearance, been used as a glass box, of the common sized window glass. I was allowed to feel the weight of the box, and they gave me to understand, that the book of plates was then in the box: into which, however, I was not allowed to look. I inquired of Joseph Smith, Jr., who was to be the first that would be allowed to see the book of plates? He said, it was a young child. "After this, I became dissatisfied, and informed him, that if there was any thing in my house of that description, which I could not be allowed to see, he must take it away; if he did not, I was determined to see it. After that, the plates were said to be hid in the woods. "About this time, Martin Harris made his appearance upon the stage: and Smith began to interpret the characters or hieroglyphics, which he said were engraven upon the plates, while Harris wrote down the interpretation. "It was said that Harris wrote down one hundred and sixteen pages, and lost them. Soon after this happened, Martin Harris informed me that he must have a _greater witness_, and said that he had talked with Joseph about it; Joseph informed him that he could not or durst not show him the plates, but that he, (Joseph,) would go into the woods where the book of plates was, and that after he came back, Harris should follow his track in the snow, and find the book, and examine it for himself. Harris informed me afterwards, that he followed Smith's directions, and could not find the plates, and was still dissatisfied. "The next day after this happened, I went to the house where Joseph Smith, jr., lived, and where he and Harris were engaged in their translation of the book. Each of them had a written piece of paper which they were comparing; and some of the words were--"My servant seeketh a greater witness, but no greater witness can be given to him." There was also something said about "three that were to see the thing;" meaning, I supposed, the book of plates; and that "if the three did not go exactly according to orders, the thing would be taken from them." I inquired whose words they were, and was informed by Joseph or Emma, (I rather think it was the former,) that they were the words of Jesus Christ. I told them then, that I considered the whole of it a delusion, and advised them to abandon it. The manner in which he pretended to read and interpret, was the same as when he looked for the money-diggers, with the stone in his hat, and his hat over his face, while the book of plates was at the same time hid in the woods! "After this, Martin Harris went away, and Oliver Cowdery came and wrote for Smith, while he interpreted, as above described. This is the same Oliver Cowdery whose name may be found in the book of Mormon. Cowdery continued a scribe for Smith, until the book of Mormon was completed, as I supposed, and understood. "Joseph Smith, jr., resided near me for some time after this, and I had a good opportunity of becoming acquainted with him, and somewhat acquainted with his associates; and I conscientiously believe, from the facts I have detailed, and from many other circumstances, which I do not deem it necessary to relate, that the whole "Book of Mormon," (so called,) is a silly fabrication of falsehood and wickedness, got up for speculation, and with a design to dupe the credulous and unwary, and in order that its fabricators might live upon the spoils of those who swallowed the deception. "ISAAC HALE." I shall have occasion hereafter to refer to the loss of the one hundred and sixteen pages mentioned in the preceding letter, and to the manner in which they were lost; as this fact will not only tend to illustrate Harris' character, but to throw some farther light upon the sinuous track which was pursued to palm off the BOOK OF MORMON as a divine revelation. Whether Smith and Cowdery were acting alone at the time referred to by Mr. Hale, or were then deriving their illumination from Rigdon, I have no means of determining. It is highly probable, however, that they then had access to a copy of the manuscript written by Mr. Spaulding, of which we shall soon speak, and this copy was undoubtedly obtained through the agency of Rigdon. The true authorship of what constitutes the basis of the BOOK OF MORMON, unquestionably belongs to Mr. Spaulding. I cannot think, however, that the Book of Mormon is an exact copy of Mr. Spaulding's "_Historical Romance_," as Mrs. Davison very properly denominates it. No intelligent or well educated man would have been guilty of so many anachronisms and gross grammatical errors as characterise every part of the Book of Mormon. While Mr. Spaulding's _Historical Romance_ is unquestionably the ground-work of this volume, the christianized character of the work--the hortatory clauses about salvation through the blood of Christ--and the adaptation of the whole to meet the peculiar religious views of Martin Harris, and to tally with the pretended discovery of Jo Smith, are evidently parts of the work added to Mr. Spaulding's manuscript. In farther corroboration of this idea, I will just advert to two facts. _First_, in this record, some portions of which were professedly written six hundred years before the appearance of our Saviour, the various _dramatis personæ_ seem as familiar with the events of the New Testament and all the doctrines of the gospel, as any preacher of the present day. Now no intelligent and well educated man would be guilty of such a solecism as that of putting into the mouth of a Jew who lived four hundred years before the birth of Christ, a flippant discourse about things as though they were then familiarly known, when they did not occur till some five hundred years afterwards. Hence I infer that these parts were added to the original document of Mr. Spaulding by Jo Smith, Cowdery, Rigdon, or some of the fraternity.--_Another_ reason, leading me to the opinion that considerable alterations were made in the document referred to, stands in connection with the fact to which I have already adverted--the loss of the one hundred and sixteen pages, which were never replaced. These pages were lost in the following way. Harris brought home the manuscript pages and locked them up in his house thinking them quite safe. But his wife, who was not then, nor ever afterwards became a convert to Mormonism, took the opportunity, when he was out, to seize the manuscript and put it into the hands of one of her neighbours for safer keeping. When the manuscript was discovered to be missing, suspicion immediately fastened upon Mrs. Harris. She, however, refused to give any information in relation to the matter, but simply replied: "If this be a divine communication, the same being who revealed it to you can easily replace it." Mrs. H. believed the whole thing to be a gross deception, and she had formed a plan to expose the deception in the following manner. Taking it for granted that they would attempt to re-produce the part she had concealed, and that they could not possibly do it verbatim, she intended to keep the manuscript until the book was published, and then put these one hundred and sixteen pages into the hands of some one who would publish them, and show how they varied from those published in the Book of Mormon. But she had to deal with persons standing behind the scene, and moving the machinery that were too wily thus to be caught. Harris was indignant at his wife beyond measure--he raved most violently, and it is said actually beat Mrs. H. with a rod--but she remained firm, and would not give up the manuscript. The authors of this imposture did not dare to attempt to re-produce this part of the work; but Jo Smith immediately had a revelation about it which is inserted in the preface of the Book of Mormon as follows: "As many false reports have been circulated respecting the following work, and also many unlawful measures taken by evil designing persons to destroy me, and also the work; I would inform you that I translated, by the gift and power of God, and caused to be written _one hundred and sixteen pages_, the which I took from the book of Lehi, which was an account abridged from the plates of Lehi, by the hand of Mormon; which said account, some person, or persons, have stolen and kept from me, notwithstanding my utmost exertions to recover it again: And being commanded of the Lord that I should not translate the same over again, for Satan had put it into their hearts to tempt the Lord their God, by altering the words, that they did read contrary from that which I translated and caused to be written, and if I should bring forth the same words again, or, in other words, if I should translate the same over again they would publish that which they had stolen, and Satan would stir up the hearts of this generation that they might not receive this work: but behold, the Lord said unto me, I will not suffer that Satan shall accomplish his evil design in this thing: therefore thou shalt translate from the plates of Nephi, until ye come to that which ye have translated, which ye have retained; and behold ye shall publish it as the record of Nephi: and thus I will confound those who have altered my words. I will not suffer that they shall destroy my work: yea I will shew unto them that my wisdom is greater than the cunning of the devil." This was the expedient to which they resorted in order to avoid replacing the lost pages. Had those pages, however, been transcribed verbatim from Mr. Spaulding's manuscript, they would undoubtedly have re-produced them, and urged the fact of their being able to do so as a still further proof of their divine inspiration. But on the supposition that there was considerable new matter mingled up with Mr. Spaulding's sketches, it would be impossible for them to produce the one hundred and sixteen pages just as they were before, and they would therefore naturally devise some expedient to relieve themselves from the necessity of re-producing those pages. In all probability Cowdery, and Smith, and Rigdon, had all more or less to do in combining these additional parts with Mr. Spaulding's work. The origin of this work of Mr. Spaulding, to which I refer, and which unquestionably forms the entire ground-work of the BOOK OF MORMON, is thus described by Mrs. Davison, formerly the wife of Mr. Spaulding. This statement of Mrs. Davison was published some time last winter in the Boston Recorder, to the editors of which it was sent by the Rev. John Storrs, the Congregational minister in Hollistown, accompanied with a certificate from two highly respectable clergymen, the Rev. Mr. Austin and the Rev. A. Ely, D. D., residing in Monson, Mass., the present place of residence of Mrs. Davison,--stating that Mrs. Davison, the narrator of the following history, was formerly the wife of Rev. Solomon Spaulding, and that since his decease she had been married to a second husband by the name of Davison, and that she was a woman of irreproachable character, and a humble Christian, and that her testimony was worthy of implicit confidence. "As the 'BOOK OF MORMON' or 'GOLDEN BIBLE' has excited much attention, and has been put by a certain new sect in the place of the Sacred Scriptures, I deem it a duty which I owe to the public, to state what I know touching its origin. That its claims to a divine origin are wholly unfounded, needs no proof to a mind unperverted by the grossest delusions. That any sane person should rank it higher than any other merely human composition, is a matter of the greatest astonishment; yet it is received as divine by some who dwell in enlightened New England, and by those who have sustained the character of devoted Christians. Learning recently that Mormonism had found its way into a church in Massachusetts, and has impregnated some with its gross delusions, so that excommunication has been necessary, I am determined to delay no longer in doing what I can to strip the mask from this mother of sin, and to lay open this pit of abominations. "Rev. Solomon Spaulding, to whom I was united in marriage in early life, was a graduate of Dartmouth College, and was distinguished for a lively imagination and a great fondness for history. At the time of our marriage he resided in Cherry Valley, N. Y. From this place we removed to New Salem, Ashtabula county, Ohio; sometimes called Conneaut, as it is situated on Conneaut creek. Shortly after our removal to this place his health sunk, and he was laid aside from active labors. In the town of New Salem there are numerous mounds and forts, supposed by many to be the dilapidated dwellings and fortifications of a race now extinct. These ancient relics arrest the attention of the new settlers and become objects of research for the curious. Numerous implements were found, and other articles evincing great skill in the arts. Mr. Spaulding being an educated man and passionately fond of history, took a lively interest in these developments of antiquity; and in order to beguile the hours of retirement, and furnish employment for his lively imagination, he conceived the idea of giving a _historical sketch of this long lost race_. Their extreme antiquity of course would lead him to write in _the most ancient style_, and as the Old Testament is the most ancient book in the world, he imitated its style as nearly as possible. His sole object in writing this _historical romance_ was to amuse himself and his neighbours. This was about the year 1812. Hull's surrender at Detroit occurred near the same time, and I recollect the date well from that circumstance. As he progressed in his narrative the neighbours would come in from time to time to hear portions read, and a great interest in the work was excited amongst them. It claimed to have been written by _one of the lost nation_, and to have been _recovered from the earth_, and assumed the title of "Manuscript Found." The neighbours would often enquire how Mr. Spaulding progressed in deciphering "the manuscript," and when he had a sufficient portion prepared he would inform them, and they would assemble to hear it read. He was enabled from his acquaintance with the classics and ancient history, to introduce _many singular names_, which were particularly noticed by the people, and could be easily recognised by them. Mr. Solomon Spaulding had a brother, Mr. John Spaulding, residing in the place at the time, who was perfectly familiar with the work, and repeatedly heard the whole of it read. "From New Salem we removed to Pittsburgh, Pa. Here Mr. Spaulding found a friend and acquaintance, in the person of Mr. Patterson, an editor of a newspaper. He exhibited his manuscript to Mr. Patterson, who was very much pleased with it, and borrowed it for perusal. He retained it for a long time, and informed Mr. Spaulding that if he would make out a title page and preface, he would publish it, and it might be a source of profit. This Mr. Spaulding refused to do, for reasons which I cannot now state. Sidney Rigdon, who has figured so largely in the history of the Mormons, was at that time connected with the printing office of Mr. Patterson, as is well known in that region, and as Rigdon himself has frequently stated. Here he had ample opportunity to become acquainted with Mr. Spaulding's manuscript, and copy it if he chose. It was a matter of notoriety and interest to all connected with the printing establishment. At length the manuscript was returned to its author, and soon after we removed to Amity, Washington county, Pa., where Mr. Spaulding deceased in 1816. The manuscript then fell into my hands and was carefully preserved. It has frequently been examined by my daughter, Mrs. McKenstry, of Monson, Mass., with whom I now reside, and by other friends. After the "Book of Mormon" came out, a copy of it was taken to New Salem, the place of Mr. Spaulding's former residence, and the very place where the "Manuscript Found" was written. A Mormon preacher appointed a meeting there, and in the meeting read and repeated copious extracts from the "Book of Mormon." The historical part was immediately recognised by all the older inhabitants, as the identical work of Mr. Spaulding, in which they had all been so deeply interested years before. Mr. John Spaulding was present, who is an eminently pious man, and _recognised perfectly_ the work of his brother. He was amazed and afflicted that it should have been perverted to so wicked a purpose. His grief found vent in a flood of tears, and he arose on the spot, and expressed in the meeting his sorrow and regret that the writings of his sainted brother should be used for a purpose so vile and shocking. The excitement in New Salem became so great that the inhabitants had a meeting, and deputed Dr. Philastus Hurlbut, one of their number, to repair to this place, and to obtain from me the original manuscript of Mr. Spaulding, for the purpose of comparing it with the Mormon Bible, to satisfy their own minds, and to prevent their friends from embracing an error so delusive. This was in the year 1834. Dr. Hurlbut brought with him an introduction, and request for the manuscript, which was signed by Messrs. Henry Lake, Aaron Wright, and others, with all whom I was acquainted, as they were my neighbours when I resided at New Salem. I am sure that nothing would grieve my husband more, were he living, than the use which has been made of his work. The air of antiquity which was thrown about the composition, doubtless suggested the idea of converting it to purposes of delusion. Thus an historical romance, with the addition of a few pious expressions and extracts from the sacred Scriptures, has been construed into a new Bible, and palmed off upon a company of poor, deluded fanatics as divine. I have given the previous brief narration, that this work of deep deception and wickedness may be searched to the foundation, and the author exposed to the contempt and execration he so justly deserves. "MATILDA DAVISON." The whole mystery of the origin of this book seems to be cleared up by this statement, and I have seen no attempt made to gainsay or deny its truth. The farther, however, Martin Harris went into this delusion, the more he seemed to become infatuated. He had already embarked a large portion of his property in bringing out the publication of the book of Mormon, and though many things had occurred that we should think would have convinced any rational man that he had been made the subject of a deep laid scheme of deception, he still seems to have shut his eyes, and gone on in the dark. As I have already mentioned, at first, Martin Harris was assured that the golden plates, on which this record was engraven, would be his, and that it would be perfectly lawful to subject them to public inspection,--but as the managers of this imposture proceeded they found it necessary to advance with more caution, lest they should put into the hands of others the very elements which would contribute to their own utter explosion. Hence it was revealed to Jo Smith, that he would be authorized to show them only to three individuals who should assist in bringing forward this work, this was a lure to secure the continued co-operation of Harris. To convince Harris that he would be highly privileged, it was foretold in the book of Ether, written by Moroni,[3] that he that should find the plates should have the privilege of showing them to three persons. The passage referred to is as follows, "Behold ye may be privileged that ye may shew the plates unto those who shall assist to bring forth this work; and unto three shall they be shewn by the power of God; wherefore they shall know of a surety that these things are true. And in the mouth of three witnesses shall these things be established; and the testimony of three and this work, in the which shall be shewn forth the power of God, and also his word, of which the Father and the Son, and the Holy Ghost beareth record; and all this shall stand as a testimony against the world, at the last day." In order to satisfy Harris, and those whom they hoped to delude, it became necessary that three witnesses should see the plates. And accordingly we find appended to the book of Mormon the following certificate, headed with this caption:-- THE TESTIMONY OF THREE WITNESSES. "Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain the record which is a record of the people of Nephi, and also of the Lamanites, his brethren, and also of the people of Jared, which came from the tower, of which hath been spoken; and we also know that they have been translated by the gift and power of God, for his voice has declared it unto us; wherefore we know of a surety, that the work is true. And we also testify that we have seen the engravings which are upon the plates, and they have been shown unto us by the power of God, and not of man. And we declare with words of soberness that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld, and bear record that these things are true; and it is marvellous in our eyes: nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the Judgment seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God.--Amen. "OLIVER COWDERY, DAVID WHITMER, MARTIN HARRIS." To know how much this testimony is worth I will state one fact. A gentleman in Palmyra, bred to the law, a professor of religion, and of undoubted veracity, told me that on one occasion, he appealed to Harris and asked him directly,--"Did you see those plates?" Harris replied, he did. "Did you see the plates, and the engravings on them with your bodily eyes?" Harris replied, "Yes, I saw them with my eyes,--they were shown unto me by the power of God and not of man." "But did you see them with your natural,--your bodily eyes, just as you see this pencil-case in my hand? Now say _no_ or _yes_ to this." Harris replied,--"Why I did not see them as I do that pencil-case, yet I saw them with the eye of faith; I saw them just as distinctly as I see any thing around me,--though at the time they were covered over with a cloth." This was the way that Harris saw the plates, Cowdery, another of the witnesses, was one of the prime actors in getting up this "cunningly devised fable." Whether Whitmer, the third witness, was a deceiver, or one of the deceived, I am unable to say, but he and four of his brothers were among the earliest avowed converts to Mormonism. And as he was thus privileged because he assisted to bring forth the work, there can be but little doubt that he bore the same relation to it that Cowdery did. The declaration in the testimony "that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon," show but too well what sort of jugglery to blind people's eyes, this certificate is. They seem themselves not to have been satisfied with the testimony; and therefore, although it was expressly revealed that only three should see the plates, and that it should be established by the witness of three,[4] yet they immediately subjoin the testimony of eight additional witnesses in the following words: "Be it known unto all nations, kindreds and tongues, and people, unto whom this work shall come, that Joseph Smith Jr., the author and proprietor of this work has shewn unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engraving thereon, all of which has the appearance of ancient work and of curious workmanship. And thus we bear record, with words of soberness, that the said Smith have shown unto us, for we have seen and hefted, and know of a surety, that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen: and we lie not, God bearing witness of it." This is signed by Hiram Page, Jo Smith's father,--two of his brothers, and four of the Whitmers, brothers of the Whitmer, who was one of the three witnesses. They were all persons deeply interested in the success of this imposture, and expecting to make their fortunes by it. As I have before taken occasion to remark, Harris was ready to be duped by any thing which these jugglers were disposed to tell him. He seemed to think at length that he himself was inspired, and that revelations from heaven were made to him in reference to the most minute affairs in life. After the BOOK OF MORMON was published it was revealed to him that he should sell it for one dollar and fifty cents per copy. But as it did not sell very briskly at that price, he declared that another revelation was made to him from heaven, and that he was ordered to sell the book for one dollar per copy. No matter where he went, he saw visions and supernatural appearances all around him. He told a gentleman in Palmyra, after one of his excursions to Pennsylvania, while the translation of the Book of Mormon was going on, that on the way he met the Lord Jesus Christ, who walked along by the side of him in the shape of a deer for two or three miles, talking with him as familiarly as one man talks with another. With a knowledge of the facts that have now been stated, the existence of the Book of Mormon can well be accounted for, and also the success of this imposture. FOOTNOTES: [3] See Book of Mormon, page 548. [4] See Book of Mormon, page 548. CHAPTER XXV. MORMON JESUITISM. Denial of Mrs. Davison's statement in reference to the origin of the Mormon's Bible--The truth of her statement corroborated by a letter from the Rev. John Storrs--By another from the Rev. D. R. Austin. Up to the period, in which the preceding sketch was published in the columns of the Episcopal Recorder, no attempt was made, as far as our information extends, to contradict the statement of Mrs. Davison, or in any way to invalidate her testimony. Shortly after the appearance of the sketch above referred to, a small pamphlet was issued by one of the Mormon ministers, who, we understand, bears the relation of Pastor to one of the societies of that people, established in Philadelphia, who call themselves "The church of the latter day saints." Although we do not think, that the truth, or falsehood of Mormonism, in any degree turns upon the correctness, or incorrectness of the foregoing statement of Mrs. Davison, for deceit and imposture are enstamped upon every feature of this monster, evoked by a money digger and a juggler from the shades of darkness--still if her statement be correct and is to be relied upon, the facts brought out by Mrs. Davison would seem to be one of those singular developments of divine Providence, by which impostors are confounded, and their devices brought to nought; and therefore it may be well to look for a moment at the arguments that are offered to disprove, what the writer of the pamphlet just referred to denominates "THE SPAULDING STORY." The pamphlet itself abounds with low and scurrilous remark--just such as we should think would be likely to emanate from a Mormon leader. The principal points upon which the writer rests his argument, are, _First._ The worthless character of Dr. P. Hurlbut--who was deputed by a meeting called at New Salem to visit Mrs. Davison and obtain from her the manuscript written by her husband, Rev. Mr. Spaulding. _Secondly._ That Mrs. Davison neither wrote nor signed the letter published in the Boston Recorder, but that it was the production of the Rev. Mr. Storrs. _Thirdly._ That Sidney Rigdon did not join the Mormons nor have any connection with them, till after the Book of Mormon was published: and did not reside at Pittsburgh at the time he was supposed to have done so by Mrs. Davison. 1. In reference to the first point: this writer depicts the character of Dr. Hurlbut, as made up of dissoluteness, depravity, and crime. He was for a considerable period a zealous Mormon, was ordained an elder, became a distinguished preacher among them, and continued so, until they could endure his vices no longer and cast him out--then he turned against them, and endeavoured to expose their deception and imposture. Whether this be a slander or true testimony, we have no means of ascertaining. But we do not see, that in either case it makes any thing for Mormonism, or in the least affects the truth of Mrs. Davison's statement. We can readily believe that a system of imposture like that of Mormonism, would have charms for just such a man as Hurlbut is described. 2. The assertion that Mrs. Davison did not write nor subscribe the letter published in the Boston Recorder, furnishes a fair specimen of the Jesuitical tricks resorted to, to keep up this imposture. A letter is inserted in the pamphlet above referred to, written by Mr. John Haven, in which a conversation is related, said to have taken place between Mrs. Davison and the brother of the writer, and which is calculated and evidently designed to carry the impression that Mrs. Davison utterly disavowed the authorship of the letter, published in her name in relation to the Spaulding manuscript. To satisfy myself on the truth of this point, I addressed a letter to the Rev. Mr. Storrs, an extract from which I will subjoin: "_Hollistown, June 28th, 1841._ "The results of my inquiries from Dr. Ely and from Mr. Austin confirm me in the opinion the Spaulding manuscript was the foundation of the foolish affair called the Mormon Bible. This is my opinion though we may not be able to prove it directly. I have never supposed, I have never said that they were one and the same thing. Only that it was the _foundation_ of the Mormon Bible: supposing that its story, its incidents, and names, gave the Mormon leaders the idea of their own book, and supposing that from it they manufactured the book about which so much has been said. _So_ then in using the word '_identical_' in relation to the manuscript and Smith's book, it must be understood in a modified sense. "We may never be able to prove by direct testimony that such was the foundation of the Mormon Bible. But we have circumstantial evidence enough. The communication made to the world by Mrs. Davison, it seems to me settles the question. "And then this testimony is not at all invalidated by the letter written from this town by Mr. John Haven, and published in the pamphlet you sent me, entitled "the Origin of the Spaulding Story concerning the manuscript found." And here observe the sophistry of this communication. The questions and answers from the letter are as follows: 'Did you, Mrs. Davison, write a letter to John Storrs, giving an account of the origin of the Book of Mormon? _Ans._ I did not. _Ques._ Did you sign your name to it? _Ans._ I did not; neither did I see the letter till I saw it in the Boston Recorder: the letter was never brought to me to sign. _Ques._ What agency had you in having this letter sent to Mr. Storrs? _Ans._ D. R. Austin came to my house and asked me some questions, took some minutes on paper, and from these wrote the letter. _Ques._ Is what is written in the letter true? _Ans._ In the main it is.' The quibbling here is palpable. It is very true Mrs. Davison did not write a letter to me, and what is more, of course she did not sign it. But this she did do, and just what I wrote you in my former letter I supposed she did: she did sign her name to the original copy as prepared from her statement by Mr. Austin. This original copy is now in the hands of Mr. Austin. This he told me last week. But again, mark another and important thing in this catechism. It is the distinct avowal after all, and published by the Mormons themselves that what she had said was true. "Is what is written in the letter true? _Ans._ "_In the main it is._" It is just as you or any other honest man under similar circumstances would affirm such a production to be the truth. In fact she does not as I understand from the questions and answers disavow a single statement made in the communication to which her name was affixed. But she affirms it all as a verity. I must confess my wonder that the Mormons should ever have published the above quotations. It must be that they thought their quibble about Mrs. D. not signing the identical piece of paper sent to me, would cover up the great and important fact that, she affirmed that all that was sent to me was the truth. So then the circumstantial evidence contained in the communication published in the Recorder some few years ago that the Spaulding manuscript was the origin of the golden Bible remains sound. "But another thing: I expect we shall never be able to lay our hands on the identical manuscript, and thus prove by comparison in the sight of all that one was the foundation or origin of the other. But be this as it may, the very fact that it is lost, is evidence in my mind that the manuscript was the foundation of the Mormon book. Dr. Hurlbut took the manuscript. It is reported in Missouri, that he sold it for four hundred dollars; that the manuscript is not to be found. I must confess that my suspicions are, that a deep laid plot has been consummated to obtain possession of the manuscript, and thus preclude all possibility of its ever being compared by competent men with the Book of Mormon. At least my suspicions will not be removed until the manuscript--and the _whole_ manuscript--is returned to the hands of its owner. I am suspicious that a deep and long game has been played by the Mormons to obtain and destroy the manuscript. Some one has got that manuscript and has got it secreted from the public eye. And if that manuscript cannot be found, in my mind will be proved that the Mormons have conveyed it away. The burden of proof is on the Mormons. To them it belongs to produce the manuscript. If they have got the manuscript and will not produce it, it is plain they fear its publication to the world will destroy their pretended revelation. "Your brother in the Lord, JOHN STORRS." I also wrote to the Rev. Mr. Austin for information, who returned me an answer from which I make the following extracts. "_Sturbridge, Mass., June 28th, 1841._ "The circumstances which called forth the letter published in the Boston Recorder in April 1839, were stated by Mr. Storrs in the introduction to that article. At his request I obtained from Mrs. Davison a statement of the facts contained in that letter, and wrote them out precisely as she related them to me. She then signed the paper with her own hand which I have now in my possession. Every fact as stated in that letter was related to me by her in the order they are set down. (There is one word mis-printed in the published letter--instead of "woman preacher," on the second column, it should be _Mormon preacher_.) "That the pamphlet published to refute the letter should contain false statements is not surprising. A scheme got up in falsehood must be sustained by lies. But the truth of the statements contained in that letter of Mrs. D. will remain unshaken, notwithstanding all the Mormons can do. It gives a very clear, consistent and rational account of the origin of that abominable piece of deception and fraud. "Mrs. Davison is now living about twelve miles from this place; is an aged woman and very infirm. Dr. Hurlbut was an entire stranger to her, and obtained her confidence by means of the letters of introduction which he brought from gentlemen in New-Salem. He promised to return the manuscript in a short time. Mrs. D. would only consent to lend it to him. He stated some time after he had received the manuscript that he had made $400 out of it. Mrs. D. has not the least doubt now but that he obtained it in order to sell it to the Mormons. If Dr. H. can be found, I have no doubt but that the manuscript may be traced into the hands of the Mormons--which would be about as satisfactory as to find it. If they purchased it of him, (of which there is no doubt) and refuse to present it, the reason is obvious. I can give no information with respect to the present residence of Dr. H. I suppose light on this point may be obtained at New Salem. "It is really wonderful how this most palpable delusion has spread. The foundation of it is the most weak and absurd of any delusion ever palmed upon the world. It is remarkable how these manias all tend to one point. Perfectionism, Unionism, and Mormonism, as they have been developed in this region, have all aimed directly at licentiousness. They feed and fatten upon one base passion. Mormonism will doubtless have its day and then die. Something quite as absurd will spring up in its place. There is an appetite in the community which craves such food. If it can be garnished with the name of religion, it will go into more extensive use. "This is one of the deepest plots of the devil. He has placed his golden hook under the name of a "golden book" in the nose of these miserable fanatics, and is leading them in the direct way to destruction. "Yours in the bonds of christian fellowship, "D. R. AUSTIN." 3. In relation to the assertion, that Sidney Rigdon did not embrace Mormonism till after the publication of the Book of Mormon; and that he did not reside in Pittsburgh at the time stated by Mrs. Davison, we have some remarks to offer in a subsequent chapter. If Rigdon did not reside there at the time, still in accordance with Mrs. D's suggestion, a copy might have been made of Mr. Spaulding's manuscript, which subsequently came into his hands. This copy, even if Rigdon had no hand in preparing the Book of Mormon, and was wholly ignorant of the existence of Mr. Spaulding's manuscript, might have reached Smith in some other way. It is enough to know that the one was the foundation of the other, no matter who the agents in the imposture are. Even if it could be proved that Rigdon had no knowledge of the manuscript, and no hand whatever in preparing the Book of Mormon, this would in no respect invalidate Mrs. Davison's testimony, or show that Mr. Spaulding's historical romance was not the foundation of that book. Mrs. Davison merely conjectures that Rigdon must have been the agent--and that from circumstantial evidence--but she _knows_ that the outline of her husband's historical romance is actually the basis--the manifest substratum of the Mormon Bible. This point is made very clear by her testimony, that, in some way or other, Smith and his coadjutors obtained a copy of Mr. Spaulding's manuscript, which evidently forms the basis of this pretended bible, and fastens upon it the undoubted mark of imposture. But were not this the case--had Smith and those associated with him no such basis, on which to build the scheme developed in the Book of Mormon, this would in no way strengthen the claims which this volume sets up for a divine origin. The book itself is full of internal evidence of imposture and fraud. If the reader can have patience to follow us we will endeavour in the two subsequent chapters to furnish him with an outline of the principal topics contained in the Book of Mormon. CHAPTER XXVI. ANALYSIS OF THE BOOK OF MORMON. According to the intimation given in the last chapter, we proceed to furnish our readers with a brief outline of the contents of that mysterious volume whose origin and history we have already given, and which, as we have seen, has exerted no small influence in imparting a degree of plausibility to the claims set up by this sect, and in gaining for them among the superstitious and the credulous, hosts of converts. I have before me a copy of the BOOK OF MORMON, which I have read through in order to furnish the following analysis. Since reading this volume of nearly six hundred pages, I am more than ever convinced that there were several hands employed in its preparation. There are certainly striking marks of genius and literary skill displayed in the management of the main story--while in some of the details and hortatory parts there are no less unequivocal marks of bungling and botch work. As I have already stated, this volume consists of fifteen separate books, which profess to have been written at different periods, and by different authors, whose names they respectively bear: all these authors, however, belonged to the same people, and were successively raised up by Jehovah, and by him inspired to carry on the progress of the narrative, and deposit the record when made upon metallic plates in the same ark of testimony which contained the plates handed down by their predecessors. The first book in the volume is called the Book of Nephi: it contains seven distinct chapters, and opens with an account of Lehi, the father of Nephi. Nephi, the writer of this first book, appears to be the grand hero of this epic. His father, Lehi, resided in Jerusalem--was a devout man, and one that feared God. His mother's name was Sariah--and the names of his three brothers were Laman, Lemuel, and Sam. The narrative commences with the first year of the reign of Zedekiah, king of Judah. During this year the prophets of the most high God came and uttered such fearful predictions in relation to the destruction of Jerusalem, that Lehi became greatly alarmed for the city and for his people. He was so impressed with the messages which the Hebrew seers proclaimed, that he was led to go and pray with great fervency before the Lord. While in this solemn act of prayer, there came down a pillar of fire and rested upon a rock before him, blazing forth in awful majesty, and speaking to him out of the flames. Awed and terrified by this divine manifestation, he went home and cast himself upon his bed overwhelmed with anxious thoughts and fearful forebodings. While he lay there thus meditating upon what he had seen, he was suddenly carried away in a vision, and saw the heavens opened, and God sitting upon his throne, "surrounded by numberless concourses of angels." "And it came to pass," I here use the language of Nephi, (page 6,) "that he saw one descending out of the midst of heaven. And he beheld that his lustre was above that of the sun at noon day; and he saw twelve others following him, and their brightness did exceed that of the stars in the firmament; and they came down and went forth upon the face of the earth; and the first came and stood before my father, and gave unto him a book, and bade him that he should read. And it came to pass as he read, he was filled with the Spirit of the Lord, and he read, saying, Wo, wo unto Jerusalem! for I have seen thine abominations; yea and many things did my father read concerning Jerusalem--that it should be destroyed, and the inhabitants thereof, many should perish by the sword, and many should be carried away captive into Babylon." Lehi, after this vision, became himself a prophet, and predicted the overthrow of the Holy City; on account of which he was persecuted by the Jews. While they were plotting to destroy him, he had another vision, by which he was instructed to take his family and depart into the wilderness. He immediately obeyed, leaving his house and land and gold and silver and precious things behind. In his journeyings he came near the shore of the Red Sea, and at length pitched his tent in a valley beside a river of water. His two eldest sons were quite unbelieving, and thought it absurd that their father should leave all his comforts behind, and come to dwell in a tent in the wilderness. But Nephi who was the third son, was piously disposed, and being led to seek the face of the Lord in prayer, had a revelation from God--that he should be led to a _land of promise_, and become a teacher and ruler over his brethren. After this, Lehi also had another vision, in which he was commanded to send Nephi and his brethren back to Jerusalem to obtain "_the record of the Jews, and also a genealogy of his forefathers, engraven upon plates of brass._" This was a mission attended with great danger, and replete with sundry adventures of a marvellous character. After the three brethren had reached Jerusalem, they cast lots to decide which should go to Laban, who seems to have been the keeper of these sacred deposites, and ask for the records. The lot fell upon Laman. He was received very roughly by Laban, and had to flee from his presence for his life, without attaining the object of his wishes. The two elder brothers now determined to abandon the object of their mission and go back to their father; but Nephi, full of faith, wished still to persevere, and therefore proposed that they should go to their former residence and collect together the gold and silver and precious things belonging to their father, and endeavour to make an impression upon Laban's mind by the offer of all these, if he would give them "the plates of brass." Laban was pleased with the exhibition of their treasures, and determined to slay them, in order to possess their wealth. They fled, however, into the wilderness, and hid themselves in the cavity of a rock. The two elder brothers now became utterly indignant with Nephi, and smote him with a rod, because he had led them into such an adventure. An angel of God, however, appeared, and rebuked them--enjoining it upon them to go up to Jerusalem again, and not to give over the enterprise upon which they had embarked--assuring them that the Lord would deliver Laban into their hands. Notwithstanding this divine reproof, the two elder brothers felt rather sorely towards Nephi, and went up again towards Jerusalem quite reluctantly. When they reached the walls of the city, they positively refused to go any farther. Nephi, however, offered to go again to the house of Laban. He proposed that they should hide without the walls, and wait till his return. It was night; and Nephi stole carefully into the city, directing his steps towards the house of Laban. As he drew near his residence, however, he found a man stretched out on the ground, drunk with wine. Upon examination, he found it was Laban himself. He was armed with a sword, the hilt of which was "of pure gold, and the workmanship exceeding fine." Nephi drew the sword from its scabbard, and as he held it up, he felt constrained by the Spirit to kill Laban. He had to struggle some time with the natural tenderness of his feelings, but his desire to obey God prevailed, and he therefore "took Laban by the hair of the head, and smote off his head with his own sword." He then stript off the garments of Laban, and put them on himself, and girded himself with his armour, and "went forth towards the treasury of Laban," and as he went, "he saw the servant of Laban that had the keys of the treasury." This servant mistook Nephi, who tried to imitate the voice of Laban, for his own master, and readily took out "the engravings which were upon the plates of brass" and carried them without the walls. When the servant discovered the mistake, he was very much frightened--but at length was prevailed upon to accompany these adventurers into the wilderness: therefore having obtained the object of their wishes, they returned to the tent of their father. Lehi now examined, at his leisure, the records engraven upon the plates of brass, and found that they contained the five books of Moses, "and also a record of the Jews from the beginning even down to the commencement of the reign of Zedekiah, and also many prophecies spoken by the mouth of Jeremiah." He also found a genealogy of his fathers, from which he learned that he was a descendant of Joseph. Here I cannot but remark that it is astonishing that he had not found out before this to what tribe he belonged; and it is not a little remarkable that as the sons of Joseph, Ephraim, and Manassah, were appointed to represent two tribes, in the place of Joseph and Levi, he had not told us from which of these descendants he sprang. We were all along at a loss to know what sort of officer Laban was, but here we are told at this stage of the narrative: "Thus my father Lehi did discover the genealogy of his fathers. And Laban also was a descendant of Joseph, wherefore he and his fathers kept the records." This seems to us quite a _non sequitur_. But to proceed. Upon obtaining these plates of brass, Lehi began to be "filled with the spirit, and to prophecy concerning his seed; that these plates of brass should go forth unto all nations, _kindreds_, tongues, and people, which were of his _seed_. Wherefore, he said that these plates of brass should never perish; neither should they be dimmed any more by time." Soon after this Nephi had a very wonderful vision, which he told to his two sons, by way of warning the two elder, Laman and Lemuel, of whom he had great fears--as they were disposed to be unbelieving and rebellious. This vision presented an allegorical representation. Lehi declared that he saw a man dressed in a white robe, who came and stood before him, and then bade him follow him. He did so. The white robed guide led him through a long, dark, and dreary waste. After travelling on for many hours in darkness he began to pray unto the Lord; and the Lord then led him into a large, spacious field, in the midst of which he saw "a tree whose fruit was desirable to make one happy." He partook of this fruit, which was intensely white, "exceeding all the whiteness he had ever seen." As soon as he had partaken of the fruit, "his soul was filled with exceeding great joy." This led him to wish that his family should come and partake of the same. While looking around to see if he could discover his family, he beheld a river of water, which ran along near the tree of whose fruit he had been partaking. At a short distance he beheld the head of this stream, and near it his wife and two younger sons, and they stood as if they knew not whither they should go: and he called out unto them with a loud voice to approach the tree and partake the fruit thereof, and they came. And then his anxieties were awake for his two elder sons, whom at length he discovered in the distance, near the head of the stream, but he could not induce them to come to him or approach the tree. And then he beheld a rod of iron extending along the bank of the river, leading to the tree by which he stood: and also "a straight and narrow path, which came along by the rod of iron to the tree. And it also led by the head of the fountain, unto a large and spacious field, as if it had been a world, and he saw numberless concourses of people: many of whom were pressing forwards, that they might obtain the path which led unto the tree by which he stood." As soon as those who were advancing entered this narrow path they encountered "an exceeding great mist of darkness," so that many lost their way, while others caught hold of the end of the rod of iron, and pressed forward through the mist, clinging to the rod, and following it until they came into the light amid which the tree stood, and partook of its fruit. The persons who thus approached the tree, after they had partaken of the fruit, looked around and some of them seemed ashamed. "Lehi also cast his eyes round about, and beheld on the other side of the river of water, a great and spacious building: and it stood as it were in the air: and it was filled with people both old and young, both male and female; and their manner of dress was exceeding fine; and they were in the attitude of mocking and pointing their fingers towards those which had come at, and were partaking of the fruit." This was what caused some who had come to the tree to be filled with shame, and to fall away. He saw continual multitudes pressing forward towards the tree, and others towards the great, and spacious building. With all his persuasion Lehi could not induce his two eldest sons to come and partake of the fruit of the tree, therefore he had great fears in relation to them. After relating this vision, Lehi began to prophecy in relation to the Saviour, and told very distinctly what is related in the New Testament about him. Nephi, however, became very anxious to see the tree of which his father had told, and at length he was gratified. The same vision was repeated to him, and he obtained also from the spirit of the Lord the interpretation thereof. The spirit commanded him to look. He did so, and first he beheld Jerusalem--then Nazareth--and "in the city of Nazareth, a virgin exceeding fair and white." And then he saw the heavens open, and an angel came down, and stood before him, and said, "the virgin which thou seest, is the mother of God, after the manner of the flesh." She was carried away in the spirit, and after awhile she returned bearing a child in her arms, and the angel said to him, "Behold the Lamb of God, yea even the eternal Father! Knowest thou the meaning of the tree which thy father saw? And I answered him, saying: Yea, _it is the love of God_." Afterwards he looked and saw the son of God going forth among the children of men. He then saw in succession all the miracles of Christ--all the events of his life--the scenes that followed his crucifixion--and the whole history of the Christian Church up to the _present_ time--_beyond which_ the deponent Nephi sayeth not. The tree was the love of God in Christ--the rod of iron leading to it was the word of God--the mist and darkness, that blinded the eyes of those going to the tree, were the temptations of the devil--the large and spacious building was the pride and vain imaginations of the children of men. After this protracted vision, Nephi returned to the tent of his father, and found his brethren disputing about the allegorical sense of the vision of their father Lehi. He of course was now prepared to enlighten them. They asked him "what meaneth the river of water which our father saw?" and he replied, "The water was filthiness. So much was my father's mind swallowed up in other things, that he beheld not the filthiness of the water, and I said unto them, that it was an awful gulf which separateth the wicked from the tree of life, and also from the saints of God--a representation of hell." I have neglected to mention that previous to Lehi's vision, Nephi and his brethren were commissioned to go up to Jerusalem the second time, to persuade Ishmael and his five daughters to join his father in the wilderness. The fifth chapter opens with a tender scene, in which Nephi and his brethren are married to the daughters of Ishmael. Immediately after, Lehi received a command to strike his tent and journey on into the wilderness. And when he arose the next morning and went forth to the tent door, "to his great astonishment he beheld upon the ground a round ball of curious workmanship, and it was of fine brass. And within the ball were two spindles; and the one pointed the way whither we should go into the wilderness." They travelled on "for the space of four days nearly a south east direction." Various trials occurred in their journey. The elder brothers uniformly murmured, and Nephi was uniformly submissive. When in extremity the brass ball was their guide, pointing out the way, and exhibiting, inscribed on its sides, the various intelligence they needed visible at proper times. Ishmael died in the wilderness, where they sojourned for the space of eight years. At length they pitched their tents by the sea shore. Here Nephi was called to ascend a high mountain. There the Lord met him, and commanded him to construct a ship to carry his people across the waters to the promised land. He commenced the construction of this ship in the face of much opposition, and of many difficulties, being quite ignorant of the art of ship-building, and his brethren at the same time ridiculing and opposing him. But the Lord helped him, so that ultimately his brethren not only desisted from their opposition, but united in assisting him to complete it; and then they embarked with all their stock of seeds, animals, and provisions. During the voyage Nephi's elder brothers began again to be rebellious. They bound him with cords, and treated him with great cruelty. They, however, soon encountered a terrible gale, and were driven back from their course. The brazen ball which had miraculously guided them through the wilderness, and which was now a compass to steer by, ceased to work, and they were in the most awful peril. For a long time their fate seemed suspended, and their destiny doubtful; but the power of God at length softened the hearts of Laman and Lemuel, who released Nephi from his confinement, and then again every thing went on smoothly, and they soon reached the land of promise, which of course was America, where "they found beasts of every kind in the forest, both the cow, and the ox, and the ass, and the horse, and the goat, and the wild goat, and all manner of wild animals for the use of men." And "all manner of ore, both of gold and silver, and copper." Nephi by the command of the Lord made metallic plates soon after his arrival in America of this ore, on which he recorded their peregrinations, adventures, and all the prophecies which God gave him concerning the future destinies of his people and the human race. These plates were to be kept for the instruction of the people of the land, and for other purposes known to the Lord. The second book of Nephi consists of fifteen chapters. It opens with an account of Lehi's death, who, previous to his decease, calls all his children around him and their descendants, and reminds them of God's goodness in having brought them to the promised land, and gives each a patriarchal blessing, uttering sundry predictions in reference to their future destinies. After the death of Lehi, Laman and Lemuel undertook to destroy Nephi, who thereupon fled into the wilderness, taking along with him his own family, his brother Sam, and his younger brothers, Jacob and Joseph, who were born after his father went out from Jerusalem, and their families. He also took along with him the plates of brass, and the ball that guided them in their former wanderings in the wilderness by the Red Sea, and was their compass to steer by across the ocean. Being thus separated they became the heads of separate tribes. The Nephites soon grew into a numerous people, and built a temple "like unto Solomon's." They, like their father Nephite, for many generations were good christians, hundreds of years before Christ was born, practising baptism and other christian usages. Nephi here accounts for the color of the aborigines. It was the curse of God upon the descendants of his elder brothers on account of their disobedience. "Wherefore as they were white, and exceeding fair and delightsome, that they might not be enticing unto my people, therefore the Lord God did cause a skin of blackness to come upon them." A curse was also pronounced upon intermarriages with them. Nephi also declares that on account of the curse of God upon them "they did become an idle people, full of mischief and subtlety, and did seek in the wilderness for beasts of prey." In this book is also introduced "the words of Jacob, the brother of Nephi, which he spake unto the people of Nephi." He predicts the coming of Christ, and the return of the Jews from dispersion upon embracing the gospel. Nephi then takes up the subject, and transcribes several chapters from Isaiah by way of corroboration. This is followed by a long harangue, setting forth all the peculiar theology of the New Testament. He then predicts the appearance of a great prophet, and a marvellous book which he shall bring to light. The book of course is the golden Bible, and the prophet Jo Smith. "Wherefore," continues he, "at that day when the book shall be delivered unto the man of whom I have spoken, the book shall be hid from the eyes of the world, _that the eyes of none shall behold it, save it be that three witnesses shall behold it by the power of God, besides him to whom the book shall be delivered_: and they shall testify to the truth of the book, and the things therein." This would seem to be directly in the teeth of what actually happened, for as we have seen in a former number there were eight other witnesses besides the three, who declared that they saw these mysterious plates. To elude this difficulty a saving clause is thrown into this chapter to this effect. "And there is none other which shall view it, save it be a few, according to the will of God, to bear testimony of his word unto the children of men." The reason is also here assigned why the plates are not spread before the learned--it is to teach them humility! An unlearned man is chosen to transcribe the hieroglyphics, or words of the book, that the learned may read them. The learned refuse to read the hieroglyphics, unless they can see the plates whence they are taken. This God will not permit. He has no need of learned men. He is able to do his own work. He will therefore make use of the unlearned to bring these hidden things to light. The prophet, though an unlearned man, will be competent through the power of God, not only to transcribe but to translate the book. Nephi discards altogether the idea that our present revelation is complete, or that our sacred books contain the whole canon of Scripture. He predicts that the Book of Mormon will meet with opposition,--that many of the Gentiles would say upon its appearance,--"A Bible, a Bible, we have got a Bible, and there cannot be any more Bible. Thou fool, that shall say, a Bible, we have got a Bible, and we need no more Bible. Have ye obtained a Bible save it were by the Jews? Know ye not that there are more nations than one? Know ye not that I, the Lord your God have created all men, and that I remember _they_ which are upon the isles of the sea; and that I rule in the heavens above, and in the earth beneath; and I bring forth my word unto the children of men, yea even upon all the nations of the earth? Wherefore murmur ye, because that ye shall receive more of my word? Know ye not that the testimony of two nations is a witness unto you that I am God, that I remember one nation like unto another? Wherefore I speak the same words unto one nation like unto another. And when the two nations shall run together, the testimony of the two nations shall run together also. And I do this that I may prove unto many that I am the same yesterday to-day and forever, and that I speak forth my words according to my own pleasure. And because that I have spoken one word, ye need not suppose that I cannot speak another; for my work is not yet finished, neither shall it be until the end of man; neither from that time henceforth and forever. Wherefore because ye have a Bible ye need not suppose that it contains all my words; neither need ye to suppose that I have not caused more to be written; for I command all men both in the east and in the west, and in the north and in the south, and in the Islands of the sea, that they shall write those words I speak unto them. Behold I shall speak unto the Jews and they shall write it,--unto the Nephites, and they shall write it,--unto the other tribes of the house of Israel which I have led away, and they shall write it; and unto all the nations of the earth and they shall write it. And the Jews shall have the words of the Nephites, and the Nephites the words of the Jews. And the Nephites and the Jews shall have the words of the lost tribes of Israel, &c." This we consider one of the most pernicious features of this HISTORICAL ROMANCE,--that it claims for itself an entire equality in point of divine authority with the sacred canon. It is not only calculated to deceive and delude the credulous, and marvel loving, but to strengthen the cause of infidelity. The only remaining thing worthy of note in this second Book of Nephi, is the prediction of the ultimate conversion of the Indians, who are a part of the lost tribes of Israel, or descendants of Nephi, to Christianity, through the influence of Mormonism, and that soon after this event they would change their colour, and become "a white and delightsome people." The period occupied by the events related in this Book of Nephi, is fifty five years. The next book in course is the Book of Jacob, one of the younger brothers of Nephi; which contains five chapters. This book gives an account of the ordaining of Jacob by Nephi, to be priest over the people, and the particulars of Nephi's death. It also relates the circumstance of Jacob's confounding a man who rose up among them and sought to overthrow the doctrine of Christ; and contains a specimen of Jacob's preaching. One of the arguments by which he endeavoured to reclaim the Nephites from certain prevailing sins, was that if they did not repent, the curse of God would light upon them and they would become as dark coloured as the Lamanites. Sundry efforts were made by the benevolent Nephites "to reclaim and restore the Lamanites to the knowledge of the truth." But it was all to no purpose. They continued to delight in wars and bloodshed, and cherished an eternal hatred against their brethren. To ward off their incursions, the people of Nephi had to fortify and protect their land with a strong military force. Jacob, who had brought up his son Enos "in the nurture and admonition of the Lord," when he saw his own decease approaching, gave him the plates and left him successor in office over the people of Nephi. The Book of Enos is short, as is also the two following books of Jarom and Omni, containing little except an account of the transmission of the plates from one generation to another till the time of king Benjamin, about 320 years after the flight of Lehi from Jerusalem. During the latter part of this period, many wars took place between the people of Nephi and the Lamanites; so that Mosiah, then king, was warned to emigrate into a new region, or district of the wilderness--into a land called Zarahemla. After reaching there they discovered that the people of Zarahemla were also Jews who came from Jerusalem at the time that Zedekiah, king of Judah, was carried away captive into Babylon, and that they were also brought by the hand of the Lord across the great waters. The Lamanites at this period are described as "a wild, ferocious, and blood-thirsty people, wandering about in the wilderness with a short skin girded about their loins, and their heads shaven, and their skill was in the bow and the scimitar and the axe. And many of them did eat nothing save it was raw meat." But I must stop. I fear the reader is already wearied with these foolish vagaries of the imagination, which the Mormon prophet palms off upon his followers as the revelation of the Most High. To redeem our pledge in giving an analysis of the Book of Mormon, we shall be obliged to occupy another chapter with these details. If the reader cannot make up his mind to follow us, he can skip over the next chapter. CHAPTER XXVII. ANALYSIS OF THE BOOK OF MORMON CONTINUED. The question has been frequently asked, why the sect whose history we have been attempting to sketch, are called Mormons? The answer to this question will be readily suggested to any one who has patience to wade through Mr. Spaulding's historical romance. From the account that we have already given of the Book of Mormon we are led to see the mode by which it is pretended that the records of one generation of the Nephites were transmitted to another, and how the history of each preceding age was preserved. These records were engraven upon plates, and the plates, handed down from one prophet to another, or from one king to another, or from one judge to another--the Lord always having raised up some one to receive these plates, when the person in whose hands they had been previously placed was about to die. Mormon, who lived about four hundred years after the coming of Christ, while yet a child received a command in relation to these sacred deposites. The metallic plates which contained the record of all the generations of his fathers, from the flight of Lehi from Jerusalem to his own time, ultimately came into his hands. From these plates he made an abriged record, which, taken together, in connection with the record of his own times, constitutes the BOOK OF MORMON. Thus we see why the book bears this title. For Mormon was a sort of Ezra, who compiled the entire sacred canon contained in this volume. He lived at a very eventful period, when almost all his people had fallen into a fearful apostacy, and he lived to see them all destroyed, except twenty-four persons. Himself and these sole survivors of his race were afterwards cut off with a single exception. His son Moroni, one of the survivors, lived to tell the mournful tale, and deposite the plates under the hill where Jo Smith found them. Mormon took his name from a place where the first American church was founded, of which we shall hear directly, and where the first candidates for admission into the church were baptized, some two hundred years before the commencement of the Christian era. He was very distinguished in his way, and quite worthy to be the founder of this new sect, who have brought to light his records, and rescued from oblivion such a bundle of marvels, as no one ever heard the like before. I am sorry to say I must ask you to follow me through a _labyrinth_ of history, if I carry out the plan of furnishing an analysis of the Book of Mormon. We have already traced the history of the Lamanites and Nephites down to the period of King Benjamin, between three and four hundred years from the period of Lehi's flight from Jerusalem. The father of Benjamin was Mosiah, who was warned of the Lord to migrate to Zarahemla with all his people, that he and they might not be destroyed by the Lamanites. Zarahemla was subsequently the scene of much that is interesting in this history. It now became the dwelling place of the Nephites. Benjamin was the king of the land. He was a sort of David. He not only fought nobly, but took great pains to establish true religion among the people. He assembled them together, and addressed to them powerful exhortations, preaching to them "repentance and faith on the Lord Jesus Christ." The people were so much affected that they fell to the earth--were converted, and became firm believers in Christ. Benjamin then thoroughly instructed them in the doctrines of Christianity, and finally died about four hundred and seventy six years after Lehi's flight. His son, Mosiah, reigned in his stead, who was no less eminent in kingly power and righteousness than his father. All these facts are given us in what is termed the Book of Mosiah, which contains thirteen chapters. In the fifth chapter we have quite an episode introduced. As we have before noticed, the Nephites had left their first residence and gone to dwell in the land of Zarahemla.--Some of their number, however, desired to go back to the land where they formerly dwelt. The first party that went out for this purpose were unsuccessful, having had much dissension among themselves. The second attempt, made under a leader by the name of Zeniff, resulted in their making a settlement in that land, and building a city called Lehi-Nephi. No intercourse, however, having been kept up by this colony with their parent country, the result of their enterprise remained unknown in Zarahemla. In the reign of Mosiah, however, a number of individuals determined to go out on an exploring excursion, and to ascertain what had been the fate of their brethren, who had thus gone up to the land of Nephi. The leader of this exploring party was Ammon, a man that afterwards became famous among the Nephites. This party travelled a long way through the wilderness. I suppose the wilderness, as the term is used in the book of Mormon in reference to America, means woods or forests. At length they approached the land of Shilom and Nephi. They had not proceeded far before an armed band fell upon them, and having taken them prisoners, bound them and brought them before the king of the land. His name was Limhi, and, as it appeared in the sequel, he was a descendant of Zeniff. As soon as Limhi learned Ammon's origin and the errand on which he came, he released him and his company from their bands, treated them with great hospitality, and invoked his and his country's aid to assist them in extricating themselves from the oppressive power of the Lamanites. Limhi also assembled his people together, and announced to them the character of these visiters. He then brought out the records of his people, and exhibited them to Ammon and his company. Ammon read the engravings upon the plates, which in substance were as follows:--Zeniff, the founder of this people, after leaving Zarahemla, travelled a long way through the wilderness, where he encountered various trials, and at length came to the land of Lehi-Nephi and Shilom. They found this country in possession of the Lamanites. From the king of Laman, however, he obtained by treaty the privilege of occupying this land. The Lamanites, the old enemies of his nation, allowed his people to go on and build cities, and make improvements for many years, and then rose up and sought to bring them under their dominion, that they might bear the relation of serfs or vassals to them. This attempt was rigorously resisted by Zeniff and the colony he had established. During the whole life of Zeniff, who now became their king, the Lamanites were invariably repulsed, and driven off. After his death the kingdom was conferred upon his son Noah, who proved to be a very bad and depraved man. Iniquity soon began to abound every where in the land, and vice to stalk shamelessly abroad with brazen front. Just at this time the Lord raised up among them a prophet by the name of Abinadi. He was very valiant for the truth. He reproved the people for their sins, and denounced the judgments of God openly against them. This fearless denunciation on the part of the prophet awaked the displeasure of the people, who determined and sought to slay the man of God. But Abinadi fled and escaped out of their hands. After about two years, however, he returned in disguise, so that they did not know that it was Abinadi. But as he continued to reprove them, and denounce heaven's wrath against them they determined to kill him. He however was not at all intimidated, but enforced his bold reproofs by repeating to them each one of the commands contained in the decalogue. This exasperated them the more, and they sought to destroy him at once; but he defied their efforts, declaring to them they could have no power over him till he had finished his message. Accordingly he went on, and preached unto them the coming of Christ, exhibiting the whole plan of salvation as laid down in the gospel. His preaching seemed to make some impression upon the mind of the king, but the priests of the land, who were wicked and who derided the idea of the coming of Christ--succeeded in getting him put to death. He was accordingly led forth and burned at the stake. Among those who were present, and heard Abinadi testify in reference to the coming and power of Christ, was a young man by the name of Alma, whose heart was touched by the words of the prophet. Though Abinadi perished in the flames, his spirit lived in Alma, who now became not only a firm believer, but a preacher of the doctrines which Abinadi taught. He, of course, became obnoxious both to the king and priests of Lehi-Nephi.--He, however, persevered in preaching, though he was obliged to do it in a private way. His preaching was attended with great effect. And now it was, that those who believed on him resorted to a place called MORMON for baptism. The record thus states the matter. "As many as did believe him, did go forth to a place which was called Mormon, having received its name from the king, being in the borders of the land, having been infested, by times, or at seasons, by wild beasts. Now there was in Mormon a fountain of pure water, and Alma resorted thither, there being near the water a thicket of small trees, where he did hide himself in the day-time from the searches of the king." Here the people came secretly to hear him. And Alma instructed them in the doctrines of Christ, and baptized them by immersion in the waters of Mormon. About two hundred and four souls were thus baptized. The record having recounted these facts, proceeds to say, "This was done in Mormon: yea, by the waters of Mormon; yea, the place of Mormon, the waters of Mormon, how beautiful are they to the eyes of them who there came to the knowledge of their Redeemer; yea, how blessed are they, for they shall sing to his praise for ever." It was from this place, and these waters, that the individual took his name, from whom the sect of the Mormons derives their appellation. Alma and his operations at Mormon, however, soon became known, and created a great sensation. He and his followers were denounced as rebels, and a military force was sent out to cut them off. They had now increased to nearly five hundred souls. Apprized of the designs of King Noah, they immediately fled into the wilderness. The Lord did not allow the wickedness of the people of Lehi-Nephi to go unpunished. The Lamanites soon came upon them, and reduced them to a state of vassalage.--They were still allowed, however, to keep up the shadow of a government, and Limhi succeeded Noah in the kingdom. They were not only made tributary to the Lamanites, but repeated efforts were made on the part of the Lamanites to cut them off, and this led them to be always in a warlike posture. They were also exposed to assaults continually from a banditti that at times came up from the wilderness, and fell upon them. When Ammon and his party were seized by the armed forces of Limhi they were supposed to be one of these marauding bands. This explains the cause of the treatment which they at first received. Limhi, having thus explained matters to Ammon, proceeded to tell him that a short time before, a small party, having been sent out by him to search for the land of Zarahemla, missed the object of their search, but stumbled upon a country, filled with the ruins of ancient buildings, the remains of decayed and rust-cankered armour, and the bones of men and beasts. Here, also, were found the records of this extinct race, "engraven upon plates of ore." These plates, which were twenty-four in number, and of pure gold, they brought away with them, but the writing was in a language which neither Limhi nor any of his people understood. They applied therefore, to Ammon to see if he could translate it, but he could not. Ammon, however, told them that he knew one who could interpret these engravings, "even the king of the people which is in the land of Zarahemla." He remarked, "he hath wherewith he can look and translate all records that are of ancient date, and it is a gift from God. And the things are called interpreters; and no man can look in them except he be commanded, lest he should look for that he had not ought, and he should perish." I suppose these must have been the spectacles handed down with the plates through which Joseph Smith looked to read and translate the book of Mormon. Ammon, in his discourse to Limhi, greatly magnified the office of such a looker: "whosoever is commanded to look in them, the same is called seer. A seer is a revelator, and a prophet also. A seer can know of things which has past, and also of things which is to come: and a gift which is greater can no man have." The preceding quotation will give an idea of the grammatical correctness and style of this book. Limhi of course was very happy at the idea of having the historic facts veiled under these mysterious characters, constituting the written language of an extinct race, brought to light. In this he was gratified, as we shall subsequently see. But the great matter, which just at this time weighed most upon Limhi's mind, was, how he could extricate himself from the iron meshes of the net which the Lamanites had cast over his people. Ammon, however, devised an expedient, by which the whole people could flee secretly from Lehi-Nephi. They watched the opportunity and took their flight and found a secure asylum in Zarahemla, where they were received by Mosiah with joy, who also received their records, and the record which they had found in the country of the extinct people before noticed. Here this episode should end. But appended to this is a sub-episode in relation to the people, which were driven into the wilderness by the people of king Noah.--The followers of Alma, who were organized into a church at Mormon, and fled for their lives, travelled eight days through the dense forests, till at length they came to a very beautiful and pleasant country. Here they pitched their tents, and began to till the ground and erect buildings. They offered to make Alma their king, but he declined the honour, and dissuaded them from the idea of having a kingly government. He was already the founder of their Church, and filled among them the office of high priest. No irregularities were allowed in ecclesiastical discipline, as we are expressly informed that "none received authority to preach, or to teach except it were by him from God. Therefore he consecrated all their priests and all their teachers." The deep secluded glen which they inhabited was at length discovered by the roving tribes of the Lamanites, who immediately subjected them to a bondage that was peculiarly oppressive. They soon contrived, however, to escape from their hands, and fled to the land of Zarahemla, which was now becoming a refuge for the oppressed. They were there kindly received by Mosiah, shortly after the arrival of Limhi and his people. Thus ends this episode. All the people of Nephi were now assembled together, and also the people of Limhi and Alma, and in their hearing Mosiah read the records both of Zeniff and of Alma; and the Nephites were filled with amazement and joy.--Alma was called out to address the mighty concourse of these gathered tribes. King Limhi and all his people at once became converts to the doctrines of Alma, and desired baptism. And we are told: "That Alma did go forth into the water, and did baptize them; yea, he did baptize them after the manner he did his brethren in the waters of Mormon; yea, and as many as he did baptize, did belong to the church of God; and this because of their belief on the words of Alma. And it came to pass that king Mosiah granted unto Alma that he might establish churches throughout all the land of Zarahemla; and gave him power to ordain priests and teachers over every church. Now this was done because there was so many people that they could not all be governed by one teacher; neither could they all hear the word of God in one assembly; therefore they did assemble themselves together in different bodies, being called churches, every church having their priests and their teachers, and every priest preaching the word according as it was delivered to him by the mouth of Alma; and thus notwithstanding their being many churches they were all one church; yea, even THE CHURCH OF GOD!!" The people had generally, especially those who had lived in the land of king Benjamin, become very pious Christians. But many of the children, who were now growing up to man's estate, being still unregenerate, were full of unbelief; and some of them became awfully depraved. Among the number were the sons of the king, and also a son of Alma, who bore the name of his father. They were not only profligate in their lives, but bitter and scoffing infidels. While this young Alma, like Saul of Tarsus was laying waste the church of God, an angel of God appeared to him by the way, and descending in a cloud spoke to him in a voice of thunder which caused the earth to shake upon which they stood. He instantly fell to the earth, being struck dumb and entirely senseless. He continued in this state for two days and two nights and then rose up a perfectly changed and converted man, and became a most zealous preacher of righteousness. Four of the sons of Mosiah were also converted, and became preachers. These sons of the king were so zealous, that they embraced the idea of going on a mission to see if they could not convert the Lamanites. The plan having been approved by their father, they set off. We shall in due time hear what was the result of their efforts. But years passed away without any intelligence being received of them. Their father was growing old, and he had no one on whom to confer the kingdom. He therefore committed the records of his people for transmission to young Alma, who had now become so pious. He did not do this however, till he had translated the records of the extinct nation found by the people of Limhi, engraven upon twenty-four plates of gold. These records form what is called the book of Ether, in the BOOK OF MORMON, which is placed by Mormon nearly at the end of this volume. The substance of this record is as follows: The people who inhabited these regions, were descendants of Jared and his brother, who were among those that were engaged in building the tower of Babel. When Jared and his brother saw that God was confounding the language of all the builders, they cried unto him that he would have compassion on them and not confound their language. He did so. They also besought him to show them into what part of the earth he would have them go. He gave them a satisfactory response, guided them a long way through the wilderness, and instructed them to build barges to cross the sea. These were made air tight. A breathing hole was made in the top. To dissipate the darkness, they were instructed to obtain sixteen molten stones, which were touched by the finger of God, and thus these molten stones became in the dark barges like so many stars to enlighten the passengers. They embarked in these barges and were miraculously conducted over mountain waves to the promised land--which was America. Here they became mighty nations--built cities--cultivated the arts--and finally on account of their wickedness became exterminated by dreadful wars between themselves. The following description is the account given of Mosiah's mode of translating these records: "He translated them by the means of those two stones which was fastened into two rims of a bow. Now these things was prepared from the beginning, and was handed down from generation to generation for the purpose of interpreting languages; and they have been kept and preserved by the hand of the Lord; and whosoever has these things is called seer."--The same spectacles, as we have seen, came down as an heir loom to Jo Smith. We have now reached the five hundred and ninth year after the flight of Lehi. Here the book of Mosiah ends giving an account of the termination of the reign of the kings, and the commencement of a sort of republican government, or what is called the reign of the judges.--This change was brought about because none of the sons of Mosiah would accept the kingdom. Alma was made the first chief judge. The book of Alma here follows, which contains twenty-nine chapters, and occupies nearly two hundred pages of the BOOK OF MORMON. It is principally filled with details of the events that happened under the reign of the early judges of the wars and contentions among the people, of the efforts of Alma and others to establish the church, and an account of a war between the Nephites and the Lamanites. One of the first cases brought before Alma after he sat upon the judgment-seat, was that of Nehor, a very large man, and noted for his great strength. He preached strange doctrine to the people, declaring "_that every priest and teacher had ought_ to become popular; and they ought not to labour with their own hands, but that they _had ought_ to be supported by the people." This was one of his heresies. The other was the doctrine of the universalists, "he testified unto the people that all mankind should be saved at the last day and that they need not fear nor tremble, but that they might lift up their heads and rejoice; for the Lord had created all men, and had also redeemed all men; and in the end all men should have eternal life." Gideon opposed him, and thereupon Nehor became wroth and slew him. He was accordingly brought before the judgment seat and doomed to die. After about five years Amilici, a cunning shrewd man, of similar sentiments with Nehor, rose up, and tried to lead away the people. He at length was so successful that he proposed himself as the king of the nation. The question whether he should be king, was decided by popular vote, and he was defeated. His adherents however still clave to him, and anointed him king, and immediately hereupon there commenced a civil war. The insurgents were defeated in battle, and fled to the Lamanists, who now came in like an inundation upon Zarahemla. But the people of Zarahemla cried unto the Lord, and went forth in his strength and utterly defeated them. The grotesque appearance of the Lamanites at this time is thus described. "The heads of the Lamanites were shorn; and they were naked, save it were a skin which was girded about their loins, and also their armor, which was girded about them, and their bows and their armour, and their stones and their slings. And the skins of the Lamanites were dark, according to the mark which was set upon their fathers, which was a curse upon them because of their transgression, and their rebellion against their brethren." A season of universal prosperity to the church followed this expulsion of the Lamanites, three hundred and fifty persons having been baptized by Alma during the seventh year of the reign of the judge. At the end of the eighth year there was a sensible decline in spiritual things. So alarming was the state of things, that Alma, who had hitherto held the office of chief judge and high priest, laid down altogether the ermine, and took up the crozier, devoting himself wholly to the business of preaching, with a view to revive and establish the churches. We have sundry specimens of his sermons, which show that he was a perfect _Boanerges_, a real son of thunder, with which few modern preachers, however versed in the doctrines of Christianity, or skilled in the tactics of Arminian theology, would venture to compete. Great effects attended his preaching generally in the various cities he visited, but when he reached the city of Ammonihah he could make no impression upon the minds of the people. He therefore gave them up in despair; but as he was departing an angel of God met him and told him to go back, and make another effort. He did so, and Amulek, a young man of some distinction, was converted, who laboured with him in the ministry. But the lawyers opposed them, and tried to stir up the people against them. Alma, however, waxed mighty in spirit, and confounded, and perfectly silenced Zeezrom, the most distinguished of the lawyers. Zeezrom himself was ultimately converted, and suffered much persecution for his new faith. Alma and Amulek were imprisoned, abused and every way insulted, but their prison doors were broken open, and they delivered in the sight of all the people. Among the most prominent topics of Alma's preaching was the speedy coming of Christ. He declared he would appear in this land in America after his resurrection. Before dismissing the subject of Alma and his preaching, who is one of the most distinguished characters in the book, I cannot refrain from transcribing a passage from his address to the people of Ammonihah. "And now, my beloved brethren, for ye are my brethren, and ye _had ought_ to be beloved, and ye _had ought_ to bring forth works which _is mete_ for repentance, seeing that your hearts have been grossly hardened against the word of God, and seeing that ye are a lost and a fallen people." We have next an episode, giving an account of the missionary adventures of the sons of Mosiah, in their attempts to evangelize the Lamanites. These four sons most unexpectedly made their appearance in the land of Zarahemla after an absence of fourteen years. After they first reached the land of the Lamanites, they were seized and made slaves in the service of several princes that reigned there. Ammon, whose adventures are related with the most minuteness, was a perfect Guy of Warwick. He could encounter and overcome by his single arm, hundreds of men, all trying at the same time to overpower him. He gave a specimen of his prowess in this way, in protecting the king's flock, which he was leading to water, against the efforts of a band of hostile shepherds who tried to scatter and disperse the flock. The fame thereof came to the king. He was called into his presence. This opened the way for him to preach the Gospel to him. While he was speaking the power of the Holy Spirit was displayed in such a way that the king fell to the ground, and his wife and servants. They were, of course, all converted. Ammon now became a great man, and though he encountered much opposition, and many trials, he and his brethren succeeded in converting all the Kings and Queens, and most of the people of the Lamanites. They seem, generally, previous to their conversion, to have had, what in modern times is called the _power_. They were most generally struck down under the word, and after remaining insensible awhile, they rose up and began to shout praises to the Most High, being perfectly transformed. These converted people were called Anti-Nephi-Lehies. Soon the more fierce tribes of the Lamanites who still remained unconverted, made war upon these; and as they seem with these new views to have adopted the doctrine of non-resistance, they were in danger of being exterminated. Hence by the suggestion of the four missionaries, they determined to emigrate to Zarahemla. They had already reached the border of the land, and when the king's sons met Alma, their principal errand was to ask permission for this people to dwell in the land of the Nephites. This request was of course granted. Alma gave very long lectures or charges to his sons, and especially to Helaman, to whom he committed all the sacred plates, the interpreters, and the director which guided Lehi through the wilderness. To him he also uttered this prediction, "Behold I perceive that this very people, the Nephites, according to the spirit which is in me, in four hundred years from the time that Jesus Christ shall manifest himself unto them, shall dwindle in unbelief; yea, and then shall they see wars, and pestilences, yea, famines and bloodshed, even until the people of Nephi shall become extinct." Alma, after uttering this prophecy, disappeared in the same mysterious way that Moses did, and no man knoweth his grave unto this day. At this period all who believed in Christ took upon them the name of Christians. Various wars now raged between the Lamanites and Nephites. The people of Nephi erected many forts and high mounds to secure themselves from the invasion of their enemies. The Book of Helaman, which consists of five chapters, opens with the fortieth year of the reign of the Judges. It details sad accounts of dissensions and war, and strange alternations of prosperity and adversity to the church. A man by the name of Nephi, who was now chief judge, imitated Alma, and laying down his civil office, became a great preacher and prophet, performing miracles and mighty wonders. He went even to the Lamanites, and was so successful in converting them, that he arrested the tide of war and restored peace to the land. The earth shook, the heavens were opened, and angels came down at his voice. After Nephi, rose up Samuel, a Lamanite, who predicted that Christ would come in five years, and that on the day he was born, though the sun would go down as usual, there would be no night, it would continue as light as day. This was to be the sign. Another sign to attend his death, which was to take place in the thirty-fourth year after his birth, was three whole days of darkness, in which there were to be thunderings and lightnings, and earthquakes, and the rending of rocks and cleaving of hills. According to the testimony in the next book, at the end of five years the sign of his birth occurred, two days succeeding each other without any intervening night. The Nephites, therefore, knew that Christ had come. They accordingly reckoned their time from this period, regarding it as the commencement of a new era. The Lamanites that were converted now became white as the Nephites. At the end of thirty-three years, the signs that were foretold would accompany the death of Christ, appeared. There was a great tempest, and terrible thunder; the earth shook, as though about to divide asunder. Vivid lightning ran along on the ground, cities were overturned and buried in the midst of the sea--a terrible darkness came over the land for three days--and a great mourning and howling and weeping among the people. The voice of Christ was heard, amid the awful tempest, denouncing woes upon sinners, and offering grace and salvation to all who would repent and believe. After this Christ made his personal appearance on the earth, coming down from heaven with great glory. There were several occasions on which he appeared, at which times he delivered to the assembled thousands all the instruction, and performed nearly all the miracles recorded in the New Testament, and then he was again taken up out of their sight. He ordained twelve apostles and gave them singular gifts. He instituted baptism and the Lord's supper, blessed the children and healed the sick, but I am obliged to pass over all the details of these, as this chapter is already so long. Now all were baptized in the name of the Trinity. All the Nephites, and nearly all the Lamanites, became converted. For about fifty years the earth was almost a perfect paradise. But then the love of many began to wax cold, and iniquity to abound. Terrible wars ensued. The Nephites apostatized more and more from the faith, till at the end of four hundred years after Christ they became entirely destroyed, and Mormon, as we have said, was one of the last of his race, who committed the records of this people to his son, Moroni, who deposited them in the hill, where Joseph Smith found them. This is an outline of this historical romance, which the deluded Mormons now regard as a revelation from God. In this brief sketch we have been obliged to omit many things that attracted our attention; but I suppose that our readers are exceedingly glad we have reached the end, as the writer certainly is. CHAPTER XXVIII. FARTHER DEVELOPMENTS IN RELATION TO THE MORMON IMPOSTURE. Since preparing the preceding chapters for the press, there have come into the author's hands several documents, that seem to throw additional light upon the origin and authorship of the Book of Mormon. These documents consist of statements made by Mr. John Spalding, now residing in Crawford county, Pa., the brother of Rev. Mr. Spalding--by Mrs. Martha Spalding, the wife of Mr. John Spalding--by four gentlemen, residing in Conneaut, Ashtabula county, Ohio, the very spot where Mr. Spalding's historical romance was originally written, and by several others acquainted with the facts in reference to Mr. Spalding's manuscript. From these statements we make the following extracts: Mr. John Spalding, having given an account of the education of his brother, his preparation for the ministry, his subsequent relinquishment of its duties, and his engagement in mercantile business, says, "In a few years he failed in business, and, in the year 1809, removed to Conneaut, in Ohio. The year following, I removed to Ohio, and found him engaged in building a forge. I made him a visit in about three years after; and found that he had failed, and become considerably involved in debt. He then told me he had been writing a book, which he intended to have printed, the avails of which he thought would enable him to pay all his debts. The book was entitled the 'Manuscript Found,' of which he read to me many passages. It was an historical romance of the first settlers of America, endeavouring to show that the American Indians are the descendants of the Jews, or the lost tribes. It gave a detailed account of their journey from Jerusalem, by land and sea, till they arrived in America, under the command of Nephi and Lehi. They afterwards had quarrels and contentions, and separated into two distinct nations, one of which he denominated Nephites and the other Lamanites. Cruel and bloody wars ensued, in which great multitudes were slain. They buried their dead in large heaps, which caused the mounds so common in this country. Their arts, sciences and civilization were brought into view, in order to account for all the curious antiquities, found in various parts of North and South America. I have recently read the Book of Mormon, and to my great surprise I find nearly the same historical matter, names, &c. as they were in my brother's writings. I well remember that he wrote in the old style, and commenced about every sentence with 'and it came to pass,' or 'now it came to pass,' the same as in the Book of Mormon, and according to the best of my recollection and belief, it is the same as my brother Solomon wrote, with the exception of the religious matter. By what means it has fallen into the hands of Joseph Smith Jr., I am unable to determine." Mrs. Martha Spalding's testimony is very similar. She says, "I was personally acquainted with Solomon Spalding, about twenty years ago. I was at his house a short time before he left Conneaut; he was then writing a historical novel founded upon the first settlers of America. He represented them as an enlightened and warlike people. He had for many years contended that the aborigines of America were the descendants of some of the lost tribes of Israel, and this idea he carried out in the book in question. The lapse of time which has intervened, prevents my recollecting but few of the leading incidents of his writings; but the names of Nephi and Lehi are yet fresh in my memory, as being the principal heroes of his tale. They were officers of the company which first came off from Jerusalem. He gave a particular account of their journey by land and sea, till they arrived in America, after which, disputes arose between the chiefs, which caused them to separate into different lands, one of which was called Lamanites and the other Nephites. Between these were recounted tremendous battles, which frequently covered the ground with the slain; and their being buried in large heaps was the cause of the numerous mounds in the country. Some of these people he represented as being very large. I have read the Book of Mormon, which has brought fresh to my recollection the writings of Solomon Spalding; and I have no manner of doubt that the historical part of it, is the same that I read and heard read, more than twenty years ago." Mr. Henry Lake, residing at Conneaut, gives the following statement: "I left the state of New York, late in the year 1810, and arrived at this place, about the 1st of January following. Soon after my arrival, I formed a co-partnership with Solomon Spalding, for the purpose of rebuilding a forge which he had commenced a year or two before. He very frequently read to me from a manuscript which he was writing, which he entitled the 'Manuscript Found,' and which he represented as being found in this town. I spent many hours in hearing him read said writing, and became well acquainted with its contents. He wished me to assist him in getting his production printed, alleging that a book of that kind would meet with a rapid sale. I designed doing so, but the forge not meeting our anticipations, we failed in business, when I declined having any thing to do with the publication of the book. This book represented the American Indians as the descendants of the lost tribes, gave an account of their leaving Jerusalem, their contentions and wars, which were many and great. One time, when he was reading to me the tragic account of Laban, I pointed out to him what I considered an inconsistency, which he promised to correct; but by referring to the Book of Mormon, I find to my surprise that it stands there just as he read it to me then. Some months ago I borrowed the Golden Bible, put it into my pocket, carried it home, and thought no more of it. About a week after, my wife found the book in my coat pocket, as it hung up, and commenced reading it aloud as I lay upon the bed. She had not read twenty minutes till I was astonished to find the same passages in it that Spalding had read to me more than twenty years before, from his 'Manuscript Found.' Since that, I have more fully examined the said Golden Bible, and have no hesitation in saying that the historical part of it is principally, if not wholly taken from the 'Manuscript Found.'" Mr. John N. Miller, residing in Springfield, Pa., who was then in the employ of Mr. Lake, and boarded in the family of Mr. Spalding, corroborates the preceding statement. After having mentioned being introduced to the manuscript of Mr. Spalding, he says, "It purported to be the history of the first settlement of America, before discovered by Columbus. He brought them off from Jerusalem, under their leaders; detailing their travels by land and water, their manners, customs, laws, wars, &c. "I have recently examined the Book of Mormon, and find in it the writings of Solomon Spalding, from beginning to end, but mixed up with Scripture and other religious matter, which I did not meet with in the 'Manuscript Found.' Many of the passages in the Mormon Book are verbatim from Spalding, and others in part. The names of Nephi, Lehi, Moroni, and in fact all the principal names, are brought fresh to my recollection, by the Golden Bible." Mr. Aaron Wright, of Conneaut, remarks, "I first became acquainted with Solomon Spalding in 1808 or 9, when he commenced building a forge on Conneaut creek. When at his house, one day, he showed and read to me a history he was writing, of the lost tribes of Israel, purporting that they were the first settlers of America, and that the Indians were their descendants. Upon this subject we had frequent conversations. He traced their journey from Jerusalem to America, as it is given in the Book of Mormon, excepting the religious matter. The historical part of the Book of Mormon, I know to be the same as I read and heard read from the writings of Spalding, more than twenty years ago; the names more especially are the same without any alteration. He told me his object was to account for all the fortifications, &c. to be found in this country." Mr. Oliver Smith, of Conneaut, gives the following statement: "When Solomon Spalding first came to this place, he purchased a tract of land, surveyed it out and commenced selling it. While engaged in this business, he boarded at my house, in all nearly six months. All his leisure hours were occupied in writing a historical novel, founded upon the first settlers of this country. He said he intended to trace their journey from Jerusalem, by land and sea, till their arrival in America, give an account of their arts, sciences, civilization, wars and contentions. In this way, he would give a satisfactory account of all of the old mounds, so common to this country. During the time he was at my house, I read and heard read one hundred pages or more. Nephi and Lehi were by him represented as leading characters, when they first started for America. Their main object was to escape the judgments which they supposed were coming upon the old world. But no religious matter was introduced, as I now recollect. When I heard the historical part of the Book of Mormon related, I at once said it was the writings of old Solomon Spalding. Soon after, I obtained the book, and on reading it, found much of it the same as Spalding had written, more than twenty years before." Mr. Nahum Howard, of the same place, gives a similar statement. We will detain the reader only by a single additional statement. Mr. Artemas Cunningham, of Perry, Geauga county, relates the following facts: "In the month of October, 1811, I went from the township of Madison to Conneaut, for the purpose of securing a debt due me from Solomon Spalding. I tarried with him nearly two days, for the purpose of accomplishing my object, which I was finally unable to do. I found him destitute of the means of paying his debts. His only hope of ever paying his debts, appeared to be upon the sale of a book, which he had been writing. He endeavoured to convince me from the nature and character of the work, that it would meet with a ready sale. Before showing me his manuscripts, he went into a verbal relation of its outlines, saying that it was a fabulous or romantic history of the first settlement of this country, and as it purported to have been a record found buried in the earth, or in a cave, he had adopted the ancient or Scripture style of writing. He then presented his manuscripts, when we sat down and spent a good share of the night, in reading them, and conversing upon them. I well remember the name of Nephi, which appeared to be the principal hero of the story. The frequent repetition of the phrase, 'I Nephi,' I recollect as distinctly as though it was but yesterday, although the general features of the story have passed from my memory. The Mormon Bible I have partially examined, and am fully of the opinion that Solomon Spalding had written its outlines before he left Conneaut." With such a cloud of witnesses, commentary seems quite unnecessary. CHAPTER XXIX. ORGANIZATION OF THE MORMONS, AND THEIR REMOVAL TO OHIO. Steps leading to the Mormon emigration to the West--Conversion of Parley P. Pratt--Mission to the Lamanites--Sidney Rigdon--His avowed conversion--Fanatic scenes at Kirtland--Dr. Rosa's letter--Mr. Howe's statement--Smith's removal. Jo Smith, who aspired to the high character of a prophet of God, was far more successful in gathering early disciples than Mahomet. His own family, and numerous coadjutors, being in the secret with himself, and hoping to build up their fortunes by this scheme, became very zealous converts to the Mormon imposture. There was not much ground for Smith to hope to make converts in the neighbourhood where this fabrication was got up. In addition to his own family, Harris, Cowdery, Whitmer, and those whom they could personally influence, a few converts were obtained in the neighbouring towns, by the marvellous pretensions which the prophet set up. These, however, were either mere adventurers, or the firm believers in ghosts and hobgoblins. Soon after the Book of Mormon was issued from the press, a person by the name of Parley P. Pratt, passed through Palmyra, and hearing of the "golden Bible," sought an interview with the prophet, and immediately became a convert. This individual resided in Lorrain co., Ohio, and was very intimate with Sidney Rigdon. Rigdon was professedly a Campbellite Baptist preacher. He resided in the county of Geauga, and but a few miles from Kirtland, which afterwards became the head-quarters of the Mormons. About the time that Pratt visited the prophet, and gave in his adhesion to the Mormons, an expedition was fitted out for the Western Country, under the command of Cowdery, to convert the Lamanites, as the western Indians were called by them. The persons sent on this mission were Cowdery, Pratt, Peterson, and Whitmer. Under the guidance of Pratt, they reached the residence of Rigdon in Mentor, Ohio, the last of October, 1830.--Rigdon at first received them apparently with suspicion, and objected to the Mormon scheme, and the authority of the prophet, but in the course of two days, his objections gave way, and he avowed his conversion to the Mormon faith. He very soon started off in order to have a personal interview with the prophet. Smith of course was prepared to receive him, and declared there had just been made to him a revelation from the Lord in relation to this new convert. This pretended heavenly communication uses such language as the following--"Behold, verily, verily, I say unto my servant Sidney, I have looked upon thee and thy works; I have heard thy prayers, and prepared thee for a greater work--thou art blessed for thou shall do great things. Behold thou wast sent forth even as John to prepare the way before me, and Elijah which should come, and thou knewest it not--thou didst baptize by water unto repentance, but they received not the Holy Ghost; but now I give unto you a commandment, that thou shalt baptize by water, and fire of the Holy Ghost, by laying on of hands, even as the Apostles of old." There is great reason to believe that this meeting of Smith and Rigdon was preconcerted--and that the pretended mission to the Indians was devised to form a plausible pretext for Rigdon, to come out openly in favour of the Mormons--and thus to conceal more effectually the hand which he might previously have had in concocting this scheme of imposture. Certain it is "their plans of deception appear to have been more fully matured and developed after the meeting of Smith and Rigdon. The latter being found very intimate with the Scriptures, a close reasoner, and as fully competent to make white appear black, and black white, as any other man; and at all times prepared to establish, to the satisfaction of great numbers of people, the negative or affirmative, of any and every question, _from Scripture_, he was forthwith appointed to promulgate all the absurdities and ridiculous pretensions of Mormonism, 'and call on the Holy Prophets to prove' all the words of Smith." A revelation was soon received, "that Kirtland, the residence of Rigdon and his brethren, was to be the eastern border of the 'promised land,' 'and from thence to the Pacific Ocean.' On this land the 'New Jerusalem, the city of Refuge,' was to be built. Upon it, all true Mormons were to assemble, to escape the destruction of the world, which was soon to take place." Those sent on the mission to the Lamanites having spent some time at Kirtland, succeeded in making a number of converts. After Cowdery and his associates, began to develope the peculiarities of their system, we are told that scenes of the most wild, frantic and horrible fanaticism ensued. "They pretended that the power of miracles was about to be given to all those who embraced the new faith, and commenced communicating the Holy Spirit, by laying their hands upon the heads of the converts, which operation, at first, produced an instantaneous prostration of body and mind. Many would fall upon the floor, where they would lie for a long time, apparently lifeless. They thus continued these enthusiastic exhibitions for several weeks. The fits usually came on, during or after their prayer-meetings, which were held nearly every evening. The young men and women were more particularly subject to this delirium. They would exhibit all the apish acts imaginable, making the most ridiculous grimaces, creeping upon their hands and feet, rolling upon the frozen ground, go through with all the Indian modes of warfare, such as knocking down, scalping, &c. At other times, they would run through the fields, get upon stumps, preach to imaginary congregations, enter the water, and perform all the ceremony of baptizing. Many would have fits of speaking all the different Indian dialects, which none could understand. Again, at the dead hour of night, the young men might be seen running over the fields and hills in pursuit, as they said, of the balls of fire, lights, &c., which they saw moving through the atmosphere." Three of the young converts pretended to have received commissions to preach from the skies, after having first jumpt into the air as high as they could. All these transactions were believed to be from _the Spirit of God_. They very soon numbered in this region a hundred converts. To these converts Rigdon, soon after joining Smith at Manchester, wrote a letter, disclosing among other things that Kirtland was to be the seat of empire--and that they were dwelling on their eternal inheritance, and that the land of promise extended from that place to the Pacific ocean. The facts above stated are principally taken from a volume entitled "MORMONISM UNVEILED," sent the author by a most estimable clergyman of the Episcopal Church, residing at Ashtabula, Ohio, with the information that this volume is regarded by all candid and respectable people in the neighbourhood of the Mormon settlement, as a correct and fair statement of facts. It may tend to throw some new light upon some of the actors in this grand drama of deception to insert a portion of the correspondence that led the clergyman just referred to, to forward this volume to the author. The Rev. Mr. Quinan, who now resides in Philadelphia, having formerly lived in the neighbourhood of Kirtland, was requested by the author to open a correspondence with some intelligent person in that neighbourhood, who would be able to give some account of the first emigration of the Mormons to Kirtland, and the line of operations which they had there pursued. Mr. Quinan's letter was addressed to Dr. A. Hawley. Dr. H---- put this letter into the hands of the clergyman above alluded to, who having obtained the following communication from Dr. Rosa, forwarded it to the author, with a postscript of his own appended, as will be seen in the insertion below. Dr. Rosa's letter is dated _Painesville, Ohio, June 3d, 1841_, from which we make the following extract. * * * I think the history of Mormonism as published by E. D. Howe--a copy of which can be obtained in our place--contains all the material truths connected with the rise and progress of that miserable deception. There are occasionally new doctrines introduced and incorporated with their faith, such as _being baptized for the dead_. This is a common custom here. When a member is satisfied that his father, mother, or brother, or any other friend is in hell, he steps forward and offers himself to the church in baptism for that individual, and when properly baptised the tormented individual will instantaneously emerge from his misery into perfect happiness. There are many such follies which the simple hearted are ready and willing to believe. There is no permanent separation in the society. There were a few seceders a few years since, some of whom left them entirely, and became infidels, and others held to the original purity of the doctrines as they termed it. As to Martin Harris--of late I have heard but little of him. My acquaintance with him induces me to believe him a monomaniac; he is a man of great loquacity and very unmeaning, ready at all times to dispute the ground of his doctrines with any one. He was one of the seceders, and for a time threatened the Mormons with exposure, as I have been informed; but where he is now I cannot say. Jo Smith is regarded as an inspired man by all the Mormons. Sidney Rigdon is at the western settlement; he embraced the Mormon religion in the latter part of October, 1830. See page 102 of the book as published by E. D. Howe, above referred to. In the early part of the year--either in May or June--I was in company with Sidney Rigdon, and rode with him on horseback a few miles. Our conversation was principally upon the subject of religion, as he was at that time a very popular preacher of the denomination calling themselves '_disciples_' or Campbellites. He remarked to me, that it was time for a new religion to spring up; that mankind were all rife and ready for it. I thought he alluded to the Campbellite doctrine--he said it would not be long before something would make its appearance--he also said that he thought of leaving for Pennsylvania, and should be absent for some months. I asked him how long--he said it would depend upon circumstances. I began to think a little strange of his remarks, as he was a minister of the Gospel. I left Ohio that fall, and went to the state of New York, to visit my friends, who lived in Waterloo--not far from the mine of golden Bibles. In November I was informed that my old neighbour, E. Partridge, and the Rev. Sidney Rigdon were in Waterloo, and that they both had become the dupes of Jo Smith's necromancies: it then occurred to me that Rigdon's new religion had made its appearance, and when I became informed of the Spalding manuscript I was confirmed in the opinion that Rigdon was at least accessary if not the principal in getting up this farce. Any information that I can give shall be done cheerfully. Respectfully, your obedient servant, S. ROSA.. REV. MR. HALL. _June 5th, 1841._ REV. JOHN A. CLARK, D. D. DEAR SIR: The above letter I have obtained in answer to several questions respecting Mormons and Mormonism, transmitted by the Rev. Mr. Quinan to Dr. A. Hawley, of _this county_, from you. This letter of Dr. Rosa's, together with the book, "Mormonism Unveiled" which accompanies it, I send as the best answers to your questions, and the best expositions of Mormonism which can be obtained. It is believed by candid and respectable people in the vicinity of the Mormon Temple, that Mr. Howe's book--"Mormonism Unveiled"--is very correct. As to the deponents in reference to Spalding manuscript, at New Salem (now Conneaut), I have been acquainted with them for thirty years (excepting Miller), and believe them to be credible and respectable persons. It is indeed astonishing that so low an imposture should ever have been countenanced at all; much more so that hundreds of English converts should recently have come over to it, and that four hundred more should now be daily expected to take shipping at Buffalo, in order to pass up our Lakes to join the Western Mormons! JOHN HALL, _Rector of St. Peter's, Ashtabula, Ohio_. In the conclusion of Mr. Howe's book--referred to in the preceding letter--we were particularly struck with the following statement, which seems to account perfectly for Rigdon's easy faith, and to identify him with this scheme of imposture from its very origin. The reader will recollect that Mrs. Davison states that the manuscript was lent to Mr. Patterson, the publisher of a newspaper in Pittsburg, with whose office Rigdon was connected. The author of the volume above referred to, says:--"It was inferred at once that some light might be shed upon this subject, and the mystery revealed, by applying to Patterson & Lambdin, in Pittsburg. But here again death had interposed a barrier. That establishment was dissolved and broken up many years since, and Lambdin died about eight years ago. Mr. Patterson says he has no recollection of any such manuscript being brought there for publication, neither would he have been likely to have seen it, as the business of printing was conducted wholly by Lambdin at that time. He says, however, that many manuscript books and pamphlets were brought to the office about that time, which remained upon their shelves for years, without being printed or even examined. Now, there is the strongest presumption that Spalding's manuscript, (or a copy of it) remained there in seclusion, till about the year 1823 or '24, at which time _Sidney Rigdon_ located himself in that city. We have been credibly informed that he was on terms of intimacy with Lambdin, being seen frequently in his shop. Rigdon resided in Pittsburg about three years, and during the whole of that time, as he has since frequently asserted, abandoned preaching and all other employment, for the purpose of _studying the Bible_. He left there, and came into the county where he now resides, about the time Lambdin died, and commenced preaching some new points of doctrine, which were afterwards found to be inculcated in the Mormon Bible. He resided in this vicinity about four years previous to the appearance of the book, during which time he made several long visits to Pittsburg, and perhaps to the Susquehanna, where Smith was then digging for money, or pretending to be translating plates. It may be observed also, that about the time Rigdon left Pittsburg, the Smith family began to tell about finding a book that would contain a history of the first inhabitants of America, and that two years had elapsed before they finally got possession of it. "We are, then, irresistibly led to this conclusion;--that Lambdin, after having failed in business, had recourse to the old manuscripts then in his possession, in order to _raise the wind_, by a book speculation, and placed the "Manuscript Found," of Spalding, in the hands of Rigdon, to be embellished, altered, and added to, as he might think expedient; and three years' study of the Bible we should deem little time enough to garble it, as it is transferred to the Mormon book. The former dying, left the latter the sole proprietor, who was obliged to resort to his wits, and in a miraculous way to bring it before the world; for in no other manner could such a book be published without great sacrifice. And where could a more suitable character be found than Jo Smith, whose necromantic fame and arts of deception, had already extended to a considerable distance? That Lambdin was a person every way qualified and fitted for such an enterprise, we have the testimony of his partner in business, and others of his acquaintance. Add to all these circumstances, the facts, that Rigdon had prepared the minds in a great measure, of nearly a hundred of those who attended his ministration, to be in readiness to embrace the first mysterious _ism_ that should be presented--the appearance of Cowdery at his residence as soon as the Book was printed--his sudden conversion, after many pretensions to disbelieve it--his immediately repairing to the residence of Smith, three hundred miles distant, where he was forthwith appointed an elder, high-priest, and a scribe to the prophet--the pretended vision that his residence in Ohio was the "promised land,"--the immediate removal of the whole Smith family thither, where they were soon raised from a state of poverty to comparative affluence. We, therefore, must hold out Sidney Rigdon to the world as being the original 'author and proprietor' of the whole Mormon conspiracy, until further light is elicited upon the lost writings of Solomon Spalding." We proceed, however, with our narrative. Rigdon tarried with Smith in Manchester about two months, receiving revelations, preaching in that vicinity, and trying to establish the truth of Mormonism. But meeting with little success, he returned to Kirtland, being followed in a few days by the prophet and his connections. This happened early in 1831. "From this point in the history of this delusion, it began to spread with considerable rapidity. Nearly all of their male converts, however ignorant and worthless, were forthwith transformed into 'Elders,' and sent forth to proclaim, with all their wild enthusiasm, the wonders and mysteries of Mormonism. All those having a taste for the marvellous, and delighting in novelties, flocked to hear them. Many travelled fifty and an hundred miles to the throne of the prophet, in Kirtland, to hear from his own mouth the certainty of his excavating a bible and spectacles. Many, even in the New England States, after hearing the frantic story of some of these 'elders,' would forthwith place their _all_ into a wagon, and wend their way to the 'promised land,' in order, as they supposed, to escape the judgments of Heaven, which were soon to be poured out upon the land. The State of New York, they were _privately_ told, would most _probably_ be sunk, unless the people thereof believed in the pretensions of Smith. "On the arrival of Smith in Kirtland, he appeared astonished at the wild enthusiasm and scalping performances, of his proselytes there, as heretofore related. He told them that he had enquired of the Lord concerning the matter, and had been informed that it was all the work of the Devil. The disturbances, therefore, ceased. Thus we see that the Devil, for the time being, held full sway in making converts to Mormonism."[5] We have already stated that Sidney Rigdon, previous to his conversion to the Mormons, was a preacher among the Campbellite Baptists, and enjoyed considerable popularity. After his return to Kirtland, with his new companions and new faith, Elder Campbell, the founder of the sect to which he had previously belonged, sent him a challenge for a public debate, in which he would undertake to show the foolish absurdities, shameless pretensions, and manifest imposture of the whole Mormon scheme. This challenge, however, Rigdon very prudently declined accepting. FOOTNOTES: [5] Mormonism Unveiled. CHAPTER XXX. MORMON EMIGRATION TO MISSOURI. Mission to Missouri--Cause that led to emigration--Settlement at Independence--Change in operations--Gift of tongues--Rule for speaking and interpreting. Cowdery and those connected with his mission, after having made the converts we have noticed at Kirtland in the autumn of 1830, proceeded on still farther to the west, in order to convert the Indians. They at length set down in the western part of Missouri. The following extract from the volume already referred to, will explain the cause that led the Mormons to think of emigrating to Missouri. "The Mormons soon began to assemble in considerable numbers at and about Kirtland, the supposed 'eternal inheritance,' and those who were able, bought land; but the greater part of their dupes had thus far been the poor and needy, and came there with a view of enjoying all things 'in common,' as such doctrine had gone forth. Many, however, found out their mistake after their arrival; and the revelation appeared to be only that the prophet and some of his relations should be supported by the church. In consequence of their inability to purchase lands adjoining head-quarters, they were scattered about in several townships, much exposed to 'wild beasts,' and subject to have their faith shaken by the influence of reason. Several renounced it. They were daily running to the prophet with queries and doubts which were constantly arising upon their minds. He generally satisfied them by _explaining_; nevertheless, they annoyed him much and the necessity of withdrawing them from the influences which surrounded them became apparent; hence, their removal to Missouri, where they could, in time, purchase all the land which they should need at a low rate, and become a 'distinct people.' "As before noticed, Cowdery and his companions, proceeded on to the west, with the avowed intention of converting the Indians, under a command of the Lord. On their way they tried their skill on several tribes, but made no proselytes, although their deluded brethren at home could daily see them, in visions, baptising whole tribes. They finally arrived at the western line of the State of Missouri, late in the fall of 1830, with the intention of proceeding into the Indian country, but were stopped by the agents of the general government, under an act of Congress, to prevent the white people from trading or settling among them. They then took up their winter quarters in the village of Independence, about twelve miles from the State line. Here they obtained employment during the winter. In the following spring, one of them returned to Kirtland, with a flattering account of the country about Independence. About the first of June, the prophet assembled all his followers, for the purpose of a great meeting, at which time it was given out that marvellous events were to take place. Here many new attempts were made by Smith to perform miracles and otherwise to deceive his followers. Previous to this time, it should be remarked, nearly all the Mormonites had arrived from the State of New York, under a revelation, of course, to take possession of the 'promised land.' There were in all about fifty families. At the above mentioned meeting a long revelation was manufactured, commanding all the leading men and Elders to depart forthwith for the western part of Missouri, naming each one separately, informing them that only two should go together, and that every two should take separate roads, preaching by the way. Only about two weeks were allowed them to make preparations for the journey, and most of them left what business they had to be closed by others. Some left large families, with their crops upon the ground, and embarked for a distant land, from which they have not yet returned. "On arriving at the village of Independence, they proceeded to purchase a lot of land, upon which the prophet directed Rigdon and Cowdery to perform the mock ceremony of laying the corner stone of a city, which he called Zion. Of the future prosperity and magnificence of this city, many marvellous revelations were had by the prophet and many more marvellous conjectures formed by his disciples. Among others, it was said that it would in a few years exceed in splendor every thing known in ancient times. Its streets were to be paved with gold; all that escaped the general destruction which was soon to take place, would there assemble with all their wealth; the ten lost tribes of Israel had been discovered in their retreat, in the vicinity of the North Pole, where they had for ages been secluded by immense barriers of ice, and became vastly rich: the ice in a few years was to be melted away, when those tribes, with St. John and some of the Nephites, which the Book of Mormon had immortalized, would be seen making their appearance in the new city, loaded with immense quantities of gold and silver. "The prophet and his _life-guard_ of Elders, stayed in their city about two weeks. Revelations were had for a part of them to return to Ohio, a part to stay and take charge of the city, and a part to commence preaching 'in the region round about.' Much dissatisfaction was manifested by some as to the selection of the site, and the general appearance of the country. Smith, Rigdon and Cowdery returned to the old head-quarters in Kirtland. Their followers immediately commenced selling their lands, mostly at a great sacrifice, and made preparations for emigrating up the Missouri. All were now anxious to sell, instead of buying more land in Ohio. A special command was given to seventeen families, who had settled in one township, some three months previous, to depart forthwith to the promised land, who obeyed orders, leaving their crop to those who owned the land. Besides a great variety of special revelations relating to individuals, and other matters, a general one was given to the proselytes to sell their lands and other property and repair to Missouri as fast as possible, but not in haste. Accordingly, many went during the year, making sacrifices of property, (those few of them who had any,) in proportion to their faith and their anxiety to be upon their 'eternal inheritance.' In the mean time, thirty or forty 'Elders,' were sent off in various directions in pursuit of proselytes. This year passed off with a gradual increase, and considerable wealth was drawn in, so that they began to boast of a capital stock of ten or fifteen thousand dollars. "Their common stock principles appear to be somewhat similar to those of the Shakers. Each one, however is allowed to 'manage his own affairs in his own way,' until he arrives in Missouri. There the Bishop resides; he has supreme command in all pecuniary matters, according to the revelations given by the prophet. "The next year commenced with something like a change of operations. Instead of selling their possessions in Ohio, they again began to buy up improved land, mills and water privileges. It would seem that the Missouri country began to look rather dreary to the prophet and his head men, supposing that they could not enjoy their power there as well as in Ohio. They could not think of undergoing the hardships and privations incident to a new country. Besides, the people there were not much disposed to encourage the emigration of such an army of fanatics--and their "Lamanite" brethren, under Gen. Black Hawk, were about that time commencing a war upon the whites. "They therefore, continued to extend their impositions by sending abroad every thing that could walk, no matter how ignorant, if they had learnt the tales and vagaries of their leaders. All that were so sent, were dubbed _Elders_ or _High Priests_, and furnished with a commission, purporting to have been dictated by the Lord to the prophet. These requisites being added to their credulity, they were of course inspired with all necessary self-sufficiency, zeal and impudence. They were thus prepared to declare that every thing which they stated or imagined, was absolutely true--for the _Spirit_ had so informed them. "During the year 1832, considerable progress was made in writing out, and revising the Old and New Testaments, which the prophet pretended to do by inspiration, or by the guidance of the Spirit. In this business, most of his leisure hours were occupied, Rigdon acting as scribe. They say that the Scriptures in their present form, retain but little of their original purity and beauty, having been so often copied and translated by unskilful hands. The whole of the old Bible is now said to be ready for the press, in its amended form, and will be forthcoming, as soon as the state of their finances will permit. "On the opening of the year 1833, the 'gift of tongues' again made its appearance at head-quarters, and from thence extended to all their branches in different parts. Whether the language now introduced differed materially from those practised two or three years previous, (and pronounced to be of the Devil,) we have not been informed. It appears that this last device, was all that was then lacking to make the system perfect. They had long before professed to be fully endowed with the power of healing all manner of diseases, discerning spirits, and casting out devils. But a succession of failures had rendered them rather stale, and given distrust to many of the faithful. A new expedient was therefore indispensably necessary, in order to revive the drooping spirits of the deluded, and at the same time, insure a new crop of converts. The scheme proved eminently successful. Hundreds were soon convinced of the truth of the whole, by hearing of and seeing the manner in which the 'tongues' were performed, although the trick would seem more susceptible of discovery than any previous one. This gift was not confined to the elders and high priests, who, in other respects, were supposed to have a superabundant share of 'the spirit;' but nearly all the proselytes, both old and young, could show their faith by speaking with 'tongues.'" One would think from the following account that the Mormons had been taking some hints from the school of Edward Irving. Mr. Kilby, who was an elder among the Mormons, but afterwards came to his senses and renounced the delusion, relates some very curious facts in relation to their pretended gift of tongues. Two distinguished Mormon preachers, Mr. Cahoon and Patton, gave a rule for speaking in unknown tongues, and also for interpreting what was spoken by others. "This rule, they said, was perfect--that as long as we followed it we could not err. And so I believe; it was a perfect rule to lead men astray. The rule, as given by Cahoon, is this: rise upon your feet and look and lean on Christ; speak or make some sound; continue to make sounds of some kind, and the Lord will make a correct tongue or language of it. The interpretation was to be given in the same way." Subsequent to this there was a still greater emigration to Missouri. Soon disturbances of various kinds arose. We had prepared two chapters containing such facts as we were able to collect, to exhibit the history of the Mormons in their residence in Missouri, and the two wars in which they were engaged. But upon looking over the pages which we had prepared we cannot make up our mind to tax the reader with the details of these belligerent operations. The result of their last resort to arms was their expulsion or emigration from Missouri into Illinois, and the founding of their new city at Nauvoo where at present is the principal Mormon settlement. There are some few remaining facts to which we shall call the attention of the reader, in order to illustrate still further the folly, and depraved character of some of the prominent actors in this grand imposture. CHAPTER XXXI. MORMON BANKING. The prophet's attempt at financiering--Mr. Smalling's letter. Allusion has been made to the attempts at financiering in which the Mormon prophet and his coadjutors embarked, before leaving Kirtland. The facts connected with this are presented in a clear light by Mr. Smalling, of Kirtland, in a letter addressed to Mr. Lee, of Frankford, Pa. An effort having been made at that village to establish a Mormon society, the Mormon preacher at the close of his lecture invited any one, who chose, to ask questions, or offer remarks. Mr. Lee being present arose, gave his views of the new sect, which were not very complimentary, and among other facts presented before the audience a ten dollar bank note issued by Smith and Rigdon, which he declared was a gross fraud, as they had never obtained a charter for a bank, and did not pretend to redeem their notes. Mr. Lee was quite brow-beaten by the Mormon preacher. To satisfy himself and the public, Mr. Lee wrote to Kirtland, and obtained a letter in reply from Mr. Smalling, from which we make the following extracts: _Kirtland, Ohio, March 10th, A. D. 1841._ DEAR SIR: By request, and the duty I owe to my fellow-man, I consent to answer your letter, and your request as to Joseph Smith, Jr., and the Safety Society Bank of the Latter Day Saints, as they call themselves at the present, or Mormons. The followers of Smith believe him to be a prophet, and he had a revelation that the church must move to the Ohio, which they did, selling their possessions and helping each other as a band of brothers, and they settled in this place. The Smith family were then all poor and the most of the church. I visited them in 1833, they were then building a temple to the Most High God, who, Smith said, would appear and make his will known to his servants, and endow them with power in their last days that they might go and preach his gospel to all nations, kindred tongues, and people. For this purpose they wrought almost night and day, and scoured the branches in the east for money to enable them to build. The people consecrated freely, as they supposed for that purpose, for they supposed they were to be one in the church of Christ, for so Smith had told them by his revelations, and that they must consecrate all for the poor in Zion. Thus many did until they finished the temple, and in the meantime the building committee built each of them a house, Sidney Rigdon and Joseph Smith, Jr. By this time the leaders of the church, Smith, Rigdon, Carter and Cahoon, I may say, all the heads of the church, got lifted up in pride, and they imagined that God was about to make them rich, and that they were to suck the milk of the Gentiles, as they call those that do not belong to the church, or do not go hand in hand with them. From this you can see they have a great desire for riches, and to obtain them without earning them. About this time they said that God had told them, Sidney and Joseph, that they had suffered enough and that they should be rich; and they informed me, that God told them to buy goods and so they did, to some thirty thousand dollars, on a credit of six months, at Cleveland and Buffalo. In the spring of 1836 this firm was, I believe, Smith, Rigdon & Co. It included the heads of the church. In the fall, they formed other companies of their brethren, and sent to New York as agents for them, Hiram Smith and O. Cowdery, and they purchased some sixty or seventy thousand dollars worth, all for the church, and the most of them not worth a penny, and no financiers. At this time the first debt became due and not any thing to pay it with, for they had sold to their poor brethren, who were strutting about the streets in the finest broadcloth, and imagining themselves rich, but could pay nothing: and poverty is the mother of invention. They then fixed upon a plan to pay the debt. It was, to have a bank of their own, as none of the then existing banks would loan to them what they wanted and the most refused them entirely. They sent to Philadelphia and got the plates made for their Safety Society Bank, and got a large quantity of bills ready for filling and signing; and in the meantime, Smith and others, collected what specie they could, which amounted to some six thousand dollars. The paper came about the first of January, 1837, and they immediately began to issue their paper and to no small amount: but their creditors refused to take it. Then Smith invented another plan, that was to exchange their notes for other notes that would pay their debts, and for that purpose he sent the elders out with it to exchange, and not only the elders, but gave large quantities of it to others, giving them one half to exchange it, as I am informed by those that peddled for him. Thus Smith was instrumental in sending the worthless stuff abroad, and it soon came in again. There was nothing to redeem it with, as Smith had used the greater part of their precious metals. The inhabitants holding their bills came to inquire into the Safety Society precious metals: the way that Smith contrived to deceive them was this: he had some one or two hundred boxes made, and gathered all the lead and shot that the village had or that part of it that he controlled, and filled the boxes with lead, shot, &c., and marked them, one thousand dollars, each. Then, when they went to examine the vault, he had one box on a table partly filled for them to see, and when they proceeded to the vault, Smith told them that the church had two hundred thousand dollars in specie, and he opened one box and they saw that it was silver, and they hefted a number and Smith told them that they contained specie. They were seemingly satisfied and went away for a few days, until the elders were sent off in every direction to pass their paper off: among the elders were Brigam Young, that went last, with forty thousand dollars; John F. Boynton, with some twenty thousand dollars; Luke Johnson, south and east, with an unknown quantity. I suppose if the money you have was taken of those, it was to Smith's and their profit; and thus they continued to pass and sell the worthless stuff until they sold it at twelve and a half cents on the dollar, and so eager to put it off at that, that they could not attend meeting on the Sabbath,--but they signed enough at that price to buy one section of land in the Illinois. There was some signed with S. Rigdon, cashier, and J. Smith, Jr. president, for the purpose, as it was then said, that if they should be called upon when they could not well redeem, that they would call them counterfeit, but they had no occasion to call any counterfeit, for they never redeemed but a very few thousand dollars, and there must be now a great many thousands of their bills out. There was some which others signed _pro. tem._ that were genuine too, the name of F. G. Williams, N. K. Whitney, and one Kingsbury, all those are genuine. The church have not now nor never had any common stock,[6] all that has been consecrated, Smith and the heads of the church have got, and what they get now they keep, for to show this I send you a revelation which is as follows:--Revelation given July 9th, 1837, in far west, Caldwell county, Missouri,--O Lord, show unto us, thy servants, how much thou requirest of the properties of thy people for a tything? Answer: Verily, thus saith the Lord, I require all their surplus properties to be put into the hands of the bishop of my church of Zion, for the building of mine house, and for the laying the foundation of Zion, and for the priesthood, and for the debts of the presidency of my church, and this shall be the beginning of the tything of my people, and after that, those who have been tythed, shall pay one-tenth of all their interest annually, and this shall be a standing law unto them forever, for my holy priesthood saith the Lord: Verily, I say unto you, it shall come to pass, that all those who gather unto the land of Zion, shall be tythed of their surplus properties, and shall observe this law, or they shall not be found worthy to abide among you; and behold, I say unto you, if my people observe not this law to keep it holy, and by this law sanctify the land of Zion unto me that my statutes and my judgments may be kept thereon, that it may be most holy; behold: Verily I say unto you, it shall not be a land of Zion unto you, and this shall be one example unto all the states of Zion, even so. Amen. They left here in a great hurry, as there was many debts against them, for the principal part that Smith had was borrowed, as also the heads of the church in general, and they had to keep the poor brethren lugging their boxes of silks and fine clothes from place to place, so that they should not be taken to pay their just debts, and mostly borrowed money, until they succeeded in getting them off in the night. They were pursued, but to no effect, they had a train too numerous, so the people could not get their pay, and thus they have brought destruction and misery on a great many respectable families, that are reduced to distress, while they live in splendour and all kinds of extravagance. These statements are well known here, and I presume will not be contradicted there, unless by some fanatic that has no knowledge of things as they do exist, or those deeply interested in the frauds of the saints themselves. I am yours, &c., CYRUS SMALLING, _of Kirtland, Ohio_. FOOTNOTES: [6] Instead of the stock being common, it appears the intention of the ringleaders is to monopolize it, and leave their poor dupes at last to shift for themselves. CHAPTER XXXII. THE MORMON PROPHET AND HIS THREE WITNESSES. An interesting public document--The Danite band--Testimony of Dr. Avard--Paper drafted by Rigdon. We insert the following communications, published in a most highly respectable religious journal. From the New York Baptist Advocate. MORMONISM. MR. EDITOR: A rare public document of a most interesting character having fallen into my hands, I propose to furnish you several communications in reference to it, and likewise in relation to the people to whom it relates. The Mormons have been generally regarded as a harmless sect of deluded fanatics, unworthy of any particular notice; and the common impression seems to be, that they have been wronged and persecuted by the state of Missouri. For my own part, having had occasion to become better acquainted with their principles and history than many others, I have for a long time been endeavouring, as opportunity offered, to open the eyes of the community to their character, and to show that mischief lurks beneath this cover of apparent insignificance, and that there are two sides to the story of the Mormon war in Missouri. Near the close of the recent session of Congress, a pamphlet was printed by order of the United States' Senate, for the use of the members of Congress, entitled a "Document showing the testimony given before the judge of the fifth judicial circuit of the state of Missouri, at the court-house in Richmond, in a criminal court of inquiry, begun November 12th, 1838." A list of fifty-three individuals is given, as being charged with the crimes of high treason against the state, murder, burglary, arson, robbery, and larceny. Among the number are Joseph Smith, jr., Hiram Smith, Sidney Rigdon, and Parley P. Pratt. A copy of this document I succeeded in obtaining, after considerable difficulty, it not having been printed for general distribution. The first witness produced on behalf of the state was Dr. Sampson Avard, who had been a special teacher among the Mormons. He testifies that a band at first denominated the Daughters of Zion, but afterwards the Danite band, was formed by the members of the Mormon church, the original object of which was, to drive from the county of Caldwell all who dissented from the Mormon church. Joseph Smith, jr., blessed them, and prophesied over them, declaring that they should be the means, in the hands of God, of bringing forth the millenial kingdom. The covenant taken by this band was as follows, (holding up the right hand:) "In the name of Jesus Christ, the Son of God, I do solemnly obligate myself ever to conceal, and never to reveal the secret purposes of this Society, called the Daughters of Zion. Should I ever do the same, I hold my life as the forfeiture." This band felt themselves as much bound to obey Joseph Smith, jr., and his two counsellers, Hiram Smith and Sidney Rigdon, as to obey the supreme God. Joseph Smith, jr., in a public address, told them that they should stand by each other, right or wrong. He declared on another occasion, that all who did not take up arms in defence of the Mormons of Daviess, should be considered as tories, and should take their exit from the county. In reference to taking the property of others, in their expeditions to Daviess county, he told them that the children of God did not go to war at their own expense. He said it was high time they should be up, as the saints of the most high God, and protect themselves, and take the kingdom. On some occasions, he said, that one should chase a thousand, and two put ten thousand to flight; that he considered the United States rotten; that the Mormon church was the little stone spoken of by the prophet Daniel; and that the dissenters first, and the state next, was part of the image that should be destroyed by the little stone. In an address to the forces at Far West, about the time that Gen. Lucas appeared in that quarter with the militia, Smith told them, that for every one they lacked in number of those that came out against them, the Lord would send angels, who would fight for them, and that they should be victorious. This witness (Dr. Avard) received orders from Smith and his counsellors to destroy the paper containing the constitution of the Danite Society, inasmuch as if it should be discovered, it would be considered treasonable. This order he did not obey, but kept the paper in his possession; and after he was made prisoner by General Clark, he delivered it up to him. The Mormon preachers and apostles were directed to instruct their followers to come up to the state called Far West, and to possess the kingdom, and that the Lord would give it to them. A paper was draughted by Sidney Rigdon against the dissenters from Mormonism, and signed by eighty-four Mormons. It was addressed to Oliver Cowdery, David Whitmer, William W. Phelps and Lyman E. Johnson. Of these, Oliver Cowdery and David Whitmer were two of the three witnesses that testified to the truth of the Book of Mormon. This will therefore serve to show how much credit is to be attached to their testimony. These eighty-four Mormons, in the letter, say to the dissenters, (Cowdery, Whitmer, &c.) that they had violated their promise, and disregarded their covenant; that Oliver Cowdery had been taken by a state warrant for stealing, and the stolen property was found in the house of William W. Phelps, Oliver Cowdery having stolen and conveyed it; that these dissenters had endeavoured to destroy the characters of Smith and Rigdon by every artifice they could invent, not even excepting the basest lying; that they had disturbed the Mormon meetings of worship; that Cowdery and Whitmer had united with a gang of counterfeiters, thieves, liars and blacklegs of the deepest dye, to deceive, cheat and defraud the Mormons out of their property, by every art and stratagem which wickedness could invent, stealing not excepted; that they had attempted to raise mobs against the Mormons; that Cowdery attempted to pass notes on which he had received pay; that Cowdery, Whitmer and others, were guilty of perjury, cheating, selling bogus money, (base coin,) and even stones and sand for bogus! that they had opened, read and destroyed letters in the post-office: and that they were engaged with a gang of counterfeiters, coiners, and blacklegs. There, Mr. Editor, is the character of two of the three witnesses who testified that they had seen the plates of the Book of Mormon; that God's voice declared to them that they had been translated by his gift and power; that an angel of God laid the plates and engravings before their eyes; and that the voice of the Lord commanded them that they should bear record of it. This is the character of two of the three witnesses, according to the testimony of eighty-four _Mormons_, and not _opposers_ of Mormonism. To how much credit these two witnesses are entitled, you can judge for yourself. In the course of my communications on this subject, I shall exhibit the character of the other witness, (Martin Harris,) and likewise of Prophet Smith himself. From the Baptist Advocate. FROM OUR LATE WASHINGTON CORRESPONDENT. MR. EDITOR: In my first communication on the subject of the Mormon war in Missouri, I showed, by Mormon evidence itself, that two of the three witnesses that testified to the truth of the Book of Mormon, viz: Oliver Cowdery and David Whitmer, are utterly unworthy of any credit whatever. In pursuance of my proposal in the same letter, I now proceed to exhibit the character of the remaining witness, Martin Harris; and likewise the character of Smith himself, over and above what has already been shown in relation to him. STATEMENT OF LUCY HARRIS, WIFE OF MARTIN HARRIS. _Palmyra, Nov. 29, 1833._ Martin Harris is naturally quick in his temper. At different times while I lived with him, he has whipped, kicked, and turned me out of the house. In one of his fits of rage, he struck me with the butt end of a whip, which I think had been used for driving oxen, and was about the size of my thumb. He beat me on the head four or five times, and the next day turned me out of doors twice, and beat me in a shameful manner. His main complaint against me was, that I was always trying to hinder his making money. One day, while at Peter Harris's house, I told him he had better leave the company of the Smith's, as their religion was false; to which he replied: "If you would let me alone, I could make money by it." There is the character of the third witness of the trio, on whose testimony the Book of Mormon depends for support. Let us now look a little further at the character of Prophet Smith himself. Fifty-one of Smith's old acquaintances in Palmyra, declare him destitute of that moral character which ought to entitle him to the confidence of any community, spending much of his time in money digging, and being addicted to vicious habits. Peter Ingersol, of Palmyra, testifies, that Smith acknowledged that he could not see in a stone, as he had pretended. William Chace, of Manchester, Ontario county, N. Y., testifies, that Smith acknowledged he had no Book of Mormon, and never had any. Parley Chace, of Manchester, states, that Smith was entitled to no credit whatever; that he was lazy, intemperate, worthless, and very much addicted to lying, boasting of his skill in it, digging for money, and scarcely ever telling two stories alike in relation to the Golden Bible matter. David Stafford, of Wayne county, testifies, that Smith used to get intoxicated, on which occasions he would quarrel and fight. Barton Stafford, of Manchester, testifies, that Smith was very much addicted to intemperance, even after he professed to be a prophet; and when intoxicated, he frequently made his religion his theme. Henry Harris, of Cuyahoga county, Ohio, testifies, that such was Smith's character for lying, that the jury did not believe him when under oath. Rev. Nathaniel C. Lewis, of the Methodist Episcopal Church, and a relative of Smith's wife, testifies, that Smith's general character was that of an impostor, hypocrite, and liar. Alva Hale, brother-in-law of Smith, testifies, that Smith told him, that his gift in seeing with a stone and a hat, was a gift from God; but at another time he told him, that this "_peeping_" was all nonsense. He further testifies, that he knows Smith to be an impostor and liar. Levi Lewis testifies, that he has heard Smith and Harris both say, that adultery was no crime. Lewis further testifies, that he knows Smith to be a liar; that he saw him intoxicated at three different times, while composing the Book of Mormon; that he has heard him use the most profane language; that he has heard him say he was as good as Jesus Christ; that it was as bad to injure him as it was to injure Jesus Christ; and that God had deceived him with regard to the plates, which was the reason he did not show them. Let this suffice on this point. And now we have before us the character of this false prophet, and of his three supporters, on whose credibility the fate of the Book of Mormon depends. Not one word of commentary is necessary, after such an exhibition of their worthlessness and vileness; and I shall, therefore, leave it as it is to speak for itself. CHAPTER XXXIII. CONCLUDING SKETCH IN RELATION TO MORMONISM. The following letter is the last in the series, originally written for the columns of the Episcopal Recorder. Although I have occupied your attention so long with the history of the origin and rise of Mormonism, I have a few words more to add before closing the subject. Several facts which have come to my knowledge, since commencing these sketches, lead me to apprehend, that the developments we have been attempting to make are not ill-timed. Is there any one who would have formed so low an estimate of the Christian intelligence of this land, as to have concluded _a priori_ that a deception so barefaced, and, withal, so ridiculous, as the pretended disinterment of the Mormon Bible from one of the hills of Western New York, and _this_--set on foot by an illiterate vagrant hanging on the skirts of society, and of exceedingly doubtful moral character, and backed by the pecuniary means of a man of the most credulous and superstitious cast of character, whose sanity of mind was greatly questioned by all his acquaintance, should have gained in a period of ten years such dominion over human belief, as to be received as the undoubted truth of God by more than sixty thousand persons. We are surprised to hear of the success of this imposture in the Great Valley of the West, although there is material there for almost every erratic conception of the human mind to act upon. But what shall we say of the success of Mormonism in the Atlantic states,--gathering its converts from orthodox and evangelical churches? Will it not fill intelligent Christians with surprise to learn that the Mormons are establishing themselves not only in many parts of New England, but that they are spreading through Pennsylvania, and that they already have two churches formed in Philadelphia, and that a portion of the members of these churches, have been regular communicants in the Methodist and Presbyterian Churches? Such, however, is the fact. And we shall not be greatly surprised, if this "mystery of iniquity" continues to work, and that those who have dared to "_add to the words_" of God's finished revelation, shall receive the threatened curse. We shall not be surprised if "God shall send upon such, strong delusion, that they should believe a lie," and that they "wax worse and worse, deceiving and being deceived." One thing however is distinctly to be noted in the history of this imposture. There are no Mormons in Manchester, or Palmyra, the place where this Book of Mormon was pretended to be found. You might as well go down into the Crater of Vesuvius and attempt to build an ice house amid its molten and boiling lava, as to convince any inhabitant in either of these towns, that Jo Smith's pretensions are not the most gross and egregious falsehood. It was indeed a wise stroke of policy, for those who got up this imposture, and who calculated to make their fortune by it, to emigrate to a place where they were wholly unknown. As soon as they had arranged their apparatus for deceiving weak, and unstable souls--as soon as the Book of Mormon was printed and their plans formed, the actors in this scene went off _en masse_ to a part of the country where their former character and standing were unknown, and where their claim to divine inspiration could be set up with a little more show of plausibility than it could have been any where in the state of New York. Mormonism had to grow a number of years in a western soil, and there acquire a sort of rank and luxuriant growth, before it could be transplanted with any success to a point near its birth-place. And even now it keeps very much in the background its grand pecularities. The Mormon preachers, I am told, in this region, generally dwell upon the common topics of Christianity, rather than upon the peculiarities of their system. The object of this is manifest. They wish to strengthen themselves by a large accession of converts, before they stand on the peculiarities of their system. But all Christians should beware of their devices. Their whole system is built upon imposture. They believe Joseph Smith to be a prophet of God, when there is not a man in our Penitentiary, that might not with just as much plausibility lay claim to that character. They believe the BOOK OF MORMON to be a divine revelation, when it can be proved, that the whole ground-work of it was written by Mr. Spalding as a Religious and Historical Romance. They believe that they have the power among them to work miracles, when even "Satan with all" his "power and signs and lying wonders," and with all his deceivableness, has not been able to sustain their claim to in a single instance. Martin Harris, after he went to Kirtland, Ohio, where, as we have seen, the first Mormon settlement was formed, used occasionally to return to Palmyra. As one of the three witnesses, he claimed divine inspiration, and is, I believe, to the present day regarded by the Mormons, as one of the greatest and best among "_the latter-day saints_." In these visits to the place of his former residence he not only endeavoured to proselyte his old acquaintances to his new faith, but used sometimes to edify them with very solemn prophecies of future events. I was informed by Judge S---- of Palmyra, that he came to his office so much and uttered his prophecies so frequently that he at length told him, that he would not consent to his uttering his predictions any more orally, but that he must write them down and subscribe his name to them, or else seek some other place for the exercise of his prophetic gift. Harris instantly wrote down two predictions, attaching his signature to each. The one was a declaration that Palmyra would be destroyed, and left utterly without inhabitants, before the year 1836. The other prediction was that before 1838 the Mormon faith would so extensively prevail, that it would modify our national government, and there would at that period be no longer any occupant of the presidential chair of the United States. To these predictions he subjoined the declaration that if they were not literally fulfiled, any one might have full permission to cut off his head and roll it around the streets as a foot-ball. Bear in mind that this was one of the pretended chosen witnesses of God, to testify to the truth of the Book of Mormon. I need not say that both these prophecies in their entire failure of fulfilment, convicted him of falsehood, and show how little is the value of his testimony. Another fact worthy of note in this connection is, that as Harris, Smith, Rigdon, &c., all expected to make their fortune out of this scheme. The banking enterprise in which they engaged, as we have seen, liked to have proved a ruinous operation to them all. Ultimately this speculation contributed to sever Harris from Smith and Rigdon, who went farther west, and commenced operations in Missouri. Harris, in one of his late visits to Palmyra, remarked to a friend of mine, that Jo Smith had now become a complete wretch, and that he had no confidence either in him or Rigdon. Recollect that this is the testimony of one of the three chosen witnesses by which the truth of the Book of Mormon is to be established. One fact more. You recollect that it was mentioned in a former No. of these sketches, that Martin Harris' wife could not be induced to come over to the Mormon faith. He consequently abandoned her, visiting her only once or twice a year. She at length declined in health, and was evidently sinking down to the grave. A gentleman of undoubted veracity in Palmyra told me that a few days before her death, Harris returned, and on one occasion while sitting in the room with her, appeared to be very much occupied in writing. She inquired what he was writing? He replied that he was writing a letter to a female to whom he was going to be married when she was dead! And according to his words he was married to her in a very few weeks after his wife's death. What are we to think of Mormonism, when we remember that a man of such feelings and such morality was one of the chosen witnesses to attest its truth. I have already said, that the Mormons in this region cautiously keep out of sight the peculiarities of their system, and principally dwell upon the common topics of Christian faith and practice. One proof of this is, the very few copies of the Book of Mormon, that are found among them. I am told that among all the members of the two Churches established in Philadelphia, there are not more than twenty copies of the Book of Mormon. This book I suppose is only for the initiated--for those whose faith is well established. Another fact in proof of the foregoing position is the effort they use to drop the name of Mormons, and to assume the more taking one of "Latter day Saints"--and when called upon to state their creed, instead of declaring boldly that Joseph Smith is the prophet of God, and that the Book of Mormon is his word, they rather dwell upon those points of faith which all Christians hold in common. In illustration of this last remark, I will here insert a written statement given by Joseph Young, of Kirtland, Ohio, an elder of the Mormon Church, while on a visit to Boston to establish his faith in that city. "The principal articles of the Latter-day Saints, vulgarly called _Mormons_, are "1. A belief in one true and living God, the creator of the heavens and the earth, and in his Son Jesus Christ, who came into this world 1800 years since, at Jerusalem; was slain, rose from the dead, ascended on high, and now sits on the right hand of the Majesty in the heavens; that through the atonement thus wrought out, all men may come to God and find acceptance; all of which they believe is revealed in the holy Scriptures. "2. That God requires all men, wherever his gospel is proclaimed, or his law known, to repent of all sins, forsake evil, and follow righteousness; that his word also requires men to be baptized, as well as to repent; and that the direct way pointed out by the Scriptures for baptism, is immersion. After which, the individual has the promise of the gift of the Holy Spirit; that this divine communication is absolutely promised unto all men, upon whom "the Lord our God shall call," if they are obedient unto his commandments. This gift of the Holy Spirit, was anciently bestowed by the laying on the apostle's hands: so this church believes that those who have authority to administer in the ordinances of the gospel, have this right and authority, through prayer; and without this authority, and this gift, the church is not _now_ what it _anciently_ was; consequently, cannot be recognised as the true Church of Christ. "3. That God will, in the last days, gather the literal descendants of Jacob to the lands, anciently possessed by their fathers; that he will lead them as at the first, and build them as at the beginning. That he will cause his arm to be made bare in their behalf; his glory to attend them by night and by day. That this is necessary to the fulfilment of his word, when his knowledge is to cover the earth as the waters cover the seas. And that, as men anciently saw visions, dreamed dreams, held communion with angels, and converse with the heavens, so it will be in the last days to prepare the way for all nations, languages and tongues, to serve him in truth. "4. That the time will come when the Lord Jesus will descend from heaven, accompanied with ten thousand of his saints; that a mighty angel will lay hold on the dragon, bind him, cast him into the pit, where he will be kept from deceiving the nations for a thousand years; during which time, one continued round of peace will pervade every heart. And, "5. They believe in the resurrection of the body: that all men will stand in the presence of God and be judged according to the deeds, or works, done in this life; that the righteous will enter into eternal rest, in the presence of God, but the wicked be cast off, to receive a just recompense of reward; and that, to ensure eternal life, a strict obedience to all the commandments of God, must be observed, to the end." You see there is not even a remote allusion to what constitutes the gist of their whole system. But I will here leave the subject for the present. THE END. 
45006	----	http://mormontextsproject.org/ for a complete list of Mormon texts available on Project Gutenberg, to help proofread similar books, or to report typos. GENERAL SMITH'S VIEWS OF THE POWERS AND POLICY OF THE GOVERNMENT OF THE UNITED STATES. NAUVOO, ILLINOIS. PRINTED BY JOHN TAYLOR. 1844. Transcriber's Note The first edition, which this edition is designed to reproduce, contains a few typographical and other errors corrected in later editions (e. g. that of 1866). For clarity, several readings from later editions are used in this text; all are marked with brackets. In only one case (a tarriff being 'subversion' in the first edition and 'supervision' in others) did the changes produce a significant difference in meaning, and the context clearly supports the latter as the correct reading. General Smith's Views Born in a land of liberty, and breathing an air uncorrupted with the sirocco of barbarous climes, I ever feel a double anxiety for the happiness of all men, both in time and in eternity. My cogitations, like Daniel's, have for a long time troubled me, when I viewed the condition of men throughout the world, and more especially in this boasted realm, where the Declaration of Independence "holds these truths to be self-evident; that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and pursuit of happiness," but at the same time some two or three millions of people are held as slaves for life, because the spirit in them is covered with a darker skin than ours: and hundreds of our kindred for an infraction, or supposed infraction of some over wise statute, have to be incarcerated in dungeon glooms, or suffer the more moral penitentiary gravitation of mercy in a nut-shell, while the duelist, the debauchee, and the defaulter for millions, and other criminals, take the upper-most rooms at feasts, or, like the bird of passage find a more congenial clime by flight. The wisdom which ought to characterize the freest, wisest, and most noble nation of the nineteenth century, should, like the sun in his meridian splendor, warm every object beneath its rays: and the main efforts of her officers, who are nothing more nor less than the servants of the people, ought to be directed to ameliorate the condition of all: black or white, bond or free; for the best of books says, "God hath made of one blood all nations of men, for to dwell on the face of the earth." Our common country presents to all men the same advantages; the same facilities; the same prospects; the same honors; and the same rewards: and without hypocrisy, the Constitution, when it says, "We, the people of the United States, in order to form a more perfect union, establish justice, ensure tranquility, provide for the common defence, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity, [do] ordain and establish this Constitution for the United States of America," meant just what it said, without reference to color or condition: _ad [infinitum]_. The aspirations and expectations of a virtuous people, environed with so wise, so liberal, so deep, so broad, and so high a charter of _equal rights_, as appears in said Constitution, ought to be treated by those to whom the administration of the laws are intrusted, with as much sanctity, as the prayers of the Saints are treated in heaven, that love, confidence and union, like the sun, moon and stars, should bear witness, (For ever singing as they shine,) "_The hand that made us is divine!_" Unity is power; and when I reflect on the importance of it to the stability of all governments, I am astounded at the silly moves of persons and parties to foment discord in order to ride into power on the current of popular excitement; nor am I less surprised at the stretches of power, or restrictions of right, which too often appear as acts of legislators, to pave the way to some favorite political schemes, as destitute of intrinsic merit, as a wolf's heart is of the milk of human kindness: a Frenchman would say, "prosque tout aimer richesses et pouvoir;" (almost all men like wealth and power.) I must dwell on this subject longer than others, for nearly one hundred years ago that golden patriot, Benjamin Franklin drew up a plan of union for the then colonies of Great Britain that _now_ are such an independent nation, which, among many wise provisions for obedient children under their father's more rugged hand,--thus: "they have power to make laws, and lay and levy such general duties, imports, or taxes as to them shall appear most equal and just,--(considering the ability and other circumstances of the inhabitants in the several colonies,) and such as may be collected with the least inconvenience to the people; rather discouraging luxury, than loading industry with unnecessary burthens." Great Britain surely lacked the laudable humanity and fostering clemency to grant such a just plan of union--but the sentiment remains like the land that honored its birth as a pattern for wise men _to study the convenience of the people more than the comfort of the cabinet_. And one of the most noble fathers of our freedom and country's glory: great in war, great in peace, great in the estimation of the world, and great in the hearts of his countrymen, the illustrious Washington, said in his first inaugural address to Congress: "I hold the surest pledges that as, on one side, no local prejudices or attachments, no separate views or party animosities, will misdirect the comprehensive and equal eye which ought to watch over this great assemblage of communities and interests, so, on another, that the foundations of our national policy will be laid in pure and immutable principles of private morality; and the pre-eminence of free government be exemplified by all the attributes which can win the affections of its citizens, and command the respect of the world." Verily, here shines the virtue and wisdom of a statesman in such lucid rays that had every succeeding Congress followed the rich instruction, in all their deliberations and enactments, for the benefit and convenience of the whole community and the communities of which it is composed, no sound of a rebellion in South Carolina; no rupture in Rhode Island; no mob in Missouri, expelling her citizens by executive authority; corruption in the ballot boxes; a border warfare between Ohio and Michigan; hard times and distress; outbreak upon outbreak in the principal cities: murder, robbery, and defalcations, scarcity of money, and a thousand other difficulties, would have torn asunder the bonds of the union; destroyed the confidence of man; and left the great body of the people to mourn over misfortunes in poverty, brought on by corrupt legislation in an hour of proud vanity, for self aggrandizement. The great Washington, soon after the foregoing faithful admonition for the common welfare of his nation, further advised Congress that "among the many interesting objects which will engage your attention, that of providing for the common defence will merit particular regard. To be prepared for war is one of the most effectual means of preserving peace." As the Italian would say: "_Buono aviso_," (good advice.) The elder Adams in his inaugural address, gives national pride such a grand turn of justification, that every honest citizen must look back upon the infancy of the United States with an approving smile and rejoice, that patriotism in the rulers, virtue in the people, and prosperity in the union, once crowned the expectations of hope; unveiled the sophistry of the hypocrite and silenced the folly of foes: Mr. Adams said, "If national pride is ever justifiable, or excusable, it is when it springs not from _power_ or riches, grandeur or glory, but from conviction of national innocence, information and benevolence." There is no doubt such was actually the case with our young realm at the close of the last century; peace, prosperity and union, filled the country with religious toleration, temporal enjoyment and virtuous enterprize; and gradually, too, when the deadly winter of the "Stamp Act," the "Tea Act," and other _close communion_ acts of royalty had choked the growth of freedom of speech, liberty of the press, and liberty of conscience, did light, liberty, and loyalty flourish like the cedars of God. The respected and venerable Thomas Jefferson, in his inaugural address made more than forty years ago, shows what a beautiful prospect an innocent, virtuous nation presents to the sage's eye, where there is space for enterprize: hands for industry; heads for heroes, and hearts for moral greatness. He said, "A rising nation, spread over a wide and fruitful land, traversing all the seas with the rich productions of their industry, engaged in commerce with nations who feel power and forget right, advancing rapidly to destinies beyond the reach of mortal eye; when I contemplate these transcendant objects, and see the honor, the happiness, and the hopes of this beloved country committed to the issue and the auspices of this day, I shrink from the contemplation, and humble myself before the magnitude of the undertaking." Such a prospect was truly soul stirring to a good man, but "since the fathers have fallen asleep," wicked and designing men have unrobed the government of its glory, and the people, if not in dust and ashes, or in sack cloth, have to lament in poverty, her departed greatness, while demagogues build fires in the north and south, east and west, to keep up their spirits _till it is better times_; but year after year has left the people to _hope_ till the very name of _Congress_ or _State Legislature_, is as horrible to the sensitive friend of his country, as the house of "Blue Beard" is to children; or "Crockett's" Hell of London, to meek men. When the people are secure and their rights properly respected, then the four main pillars of prosperity, viz: agriculture, manufactures, navigation, and commerce, need the fostering care of government: and in so goodly a country as ours, where the soil, the climate, the rivers, the lakes, and the sea coast; the productions, the timber, the minerals; and the inhabitants are so diversified, that a pleasing variety accommodates all tastes, trades and calculations, it certainly is the highest point of [supervision] to protect the whole northern and southern, eastern and western, centre and circumference of the realm, by a judicious tariff. It is an old saying and a true one, "If you wish to be respected, respect yourselves." I will adopt in part the language of Mr. Madison's inaugural address, "To cherish peace and friendly intercourse with all nations, having correspondent dispositions; to maintain sincere neutrality towards belligerent nations; to prefer in all cases amicable discussion and reasonable accommodation of [differences to a decision of them by an appeal to arms; to exclude] intrigues and foreign partialities, so degrading to all countries, and so baneful to free ones; to foster a spirit of independence too just to invade the rights of others, too proud to surrender their own, too liberal to indulge unworthy prejudices ourselves, and too elevated not to look down upon them in others; to hold the union of the States as the basis of their peace and happiness; to support the constitution, which is the cement of the union, as well in its limitations as in its authorities; to respect the rights and authorities reserved to the states and to the people, as equally incorporated with, and essential to the success, of the general system; to avoid the slightest interference with the rights of conscience, or the functions of religion, so wisely exempted from civil jurisdiction; to preserve in their full energy, the other salutary provisions in behalf of private and personal rights, and of the freedom of the press;" as far as intention aids in the fulfilment of duty, are consummations too big with benefits not to captivate the energies of all honest men to achieve them, when they can be brought to pass by reciprocation, friendly alliances, wise legislation, and honorable treaties. The government has once flourished under the guidance of trusty servants; and the Hon. Mr. Monroe, in his day, while speaking of the Constitution; says, "Our commerce has been wisely regulated with foreign nations, and between the states; new states have been admitted into our union; our territory has been enlarged by fair and honorable treaty, and with great advantages to the original states; the states respectively protected by the national government, under a mild paternal system against foreign dangers, and enjoying within their separate spheres, by a wise partition of power, a just proportion of the sovereignty, have improved their police, extended their settlements, and attained a strength and maturity which are the best proofs of wholesome law well administered. And if we look to the conditions of individuals, what a proud spectacle does it exhibit? [On whom has oppression fallen in any quarter of the Union?] who has been deprived of any right of person or property? who restrained from offering his vows in the mode which he prefers to the Divine author of his being? It is well known that all these blessings have been enjoyed in their fullest extent: and I add, with peculiar satisfaction, that there has been no example of a capital punishment being inflicted on any one for the crime of high treason." What a delightful picture of power, policy and prosperity! Truly the wise man's proverb is just: "Sedaukauh teromain goy, veh-ka-sade le-u-meem khahmaut." Righteousness exalteth a nation, but sin is a reproach to any people. But this is not all. The same honorable statesman, after having had about forty years' experience in the government, under the full tide of successful experiment, gives the following commendatory assurance of the efficiency of the _magna charta_ to answer its great end and aim: _To protect the people in their rights_. "Such, then, is the happy government under which we live; a government adequate to every purpose for which the social compact is formed; a government elective in all its branches, under which every citizen may, by his merit, obtain the highest trust recognized by the constitution; which contains within it no cause [of] discord; none to put at variance one portion of the community with another; a government which protects every citizen in the full enjoyment of his rights, and is able to protect the nation against injustice from foreign powers." Again, the younger Adams in the silver age of our country's advancement to fame, in his inaugural address, (1825) thus candidly declares the majesty of the youthful republic, in its increasing greatness; "The year of jubilee since the first formation of our union has just elapsed--that of the declaration of Independence is at hand. The consummation of both was effected by this constitution. Since that period a population of four millions has multiplied to twelve. A territory, bounded by the Mississippi, has been extended from sea to sea. New states have been admitted to the union, in numbers nearly equal to those of the first confederation. Treaties of peace, amity and commerce, have been concluded with the principal dominions of the earth. The people of other nations, the inhabitants of regions acquired, not by conquest, but by compact, have been united with us in the participation of our rights and duties, of our burdens and blessings. The forest has fallen by the axe of our woodsmen; the soil has been made to teem by the tillage of our farmers; our commerce has whitened every ocean. The dominion of man over physical nature has been extended by the invention of our artists. Liberty and law have walked hand in hand. All the purposes of human association have been accomplished as effectively as under any other government on the globe, and at a cost little exceeding, in a whole generation, the expenditures of other nations in a single year." In continuation of such noble sentiments, General Jackson, upon his ascension to the great chair of the chief magistracy, said, "As long as our government is administered for the good of the people, and is regulated by their will; as long as it secures to us the rights of person and property, liberty of conscience, and of the press, it will be worth defending; and so long as it is worth defending, a patriotic militia will cover it with an impenetrable aegis." General Jackson's administration may be denominated the _acme_ of American glory, liberty and prosperity; for the national debt, which in 1815, on account of the late war, was $125,000,000, and lessened gradually, was paid up in his golden day; and preparations were made to distribute the surplus revenue among the several states: and that august patriot, to use his own words in his farewell address, retired, leaving "a great people prosperous and happy, in the full enjoyment of liberty and peace, honored and respected by every nation in the world." At the age, then, of sixty years, our blooming republic began to decline under the withering touch of Martin Van Buren! Disappointed ambition; thirst for power, pride, corruption, party spirit, faction, patronage; perquisites, fame, tangling alliances; priest-craft, and spiritual wickedness in _high places_, struck hands, and revelled in midnight splendor. Trouble, vexation, perplexity and contention, mingled with hope, fear and murmuring, rumbled, through the union and agitated the whole nation as would an earthquake at the centre of the earth[,] the world, heaving the sea beyond the bounds, and shaking the everlasting hills: So, in hopes of better times, while jealousy, hypocritical pretensions, and pompous ambition, were luxuriating on the ill-gotten spoils of the people, they rose in their majesty like a tornado, and swept through the land, till General Harrison appeared, as a star among the storm clouds, for better weather. The calm came; and the language of that venerable patriot, in his inaugural address, while descanting upon the merits of the constitution and its framers, thus expressed himself. "There were in it, features which appeared not to be in harmony with their ideas of a simple representative democracy or republic. And knowing the tendency of power to increase itself, particularly when executed by a single individual, predictions were made that, at no very remote period, the government would terminate in virtual monarchy. It would not become me to say that the fears of these patriots have been already realized. But as I sincerely believe that the tendency of measures and of men's opinions, for some years past, has been in that direction, it is, I conceive, strictly proper that I should take this occasion to repeat the assurances I have heretofore given, of my determination to arrest the progress of that tendency if it really exists, and restore the government to its pristine health and vigor." This good man died before he had the opportunity of applying one balm to ease the pain of our groaning country, and I am willing the nation should be the judge, whether General Harrison, in his exalted station, upon the eve of his entrance into the world of spirits, _told the truth or not_: with acting president Tyler's three years of perplexity, and pseudo whig democrat reign, to heal the breaches, or show the wounds, _secundum artum_, (according to art.) Subsequent events, all things considered, Van Buren's downfall, Harrison's exit, and Tyler's self-sufficient turn to the whole, go to shew, as a Chaldean might exclaim: Beram etai elauh beshmayauh gauhah rauzeen: (_Certainly there is a God in heaven to reveal secrets;_) No honest man can doubt for a moment, but the glory of American liberty, is on the wane, and that calamity and confusion will sooner or later destroy the peace of the people. Speculators will urge a national bank as a savior of credit and comfort. A hireling pseudo priesthood will plausibly push abolition doctrines and doings, and "human rights," into Congress and into every other place, where conquest smells of fame, or opposition swells to popularity.--Democracy, Whiggery, and Cliquery, will attract their elements and foment divisions among the people, to accomplish fancied schemes and accumulate power, while poverty driven to despair, like hunger forcing its way through a wall, will break through the statutes of men, to save life, and mend the breach of prison glooms. A still higher grade, of what the "nobility of nations" call "great men," will dally with all rights, in order to smuggle a fortune at "one fell swoop;" mortgage Texas, possess Oregon, and claim all the unsettled regions of the world for hunting and trapping; and should an humble, honest man, red, black, or white, exhibit a better title, these gentry have only to clothe the judge with richer ermine, and spangle the lawyer's finger with finer rings, to have the judgment of his peers, and the honor of his lords as a pattern of honesty, virtue and humanity, while the motto hangs on his nation's escutcheon: "_Every man has his price!_" Now, oh! people! turn unto the Lord and live; and reform this nation. Frustrate the designs of wicked men. Reduce Congress at least one half. Two Senators from a state and two members to a million of population, will do more business than the army that now occupy the halls of the National Legislature. Pay them two dollars and their board per diem; (except Sundays,) that is more than the farmer gets, and he lives honestly. Curtail the offices of government in pay, number and power; for the Philistine lords have shorn our nation of its goodly locks in the lap of Delilah. Petition your state legislatures to pardon every convict in their several penitentiaries, blessing them as they go, and saying to them, in the name of the Lord, _go thy way and sin no more_. Advise your legislators when they make laws for larceny, burglary or any felony, to make the penalty applicable to work upon roads, public works, or any place where the culprit can be taught more wisdom and more virtue; and become more enlightened. Rigor and seclusion will never do as much to reform the propensities of man, as reason and friendship. Murder only can claim confinement or death. Let the penitentiaries be turned into seminaries of learning, where intelligence, like the angels of heaven, would banish such fragments of barbarism: Imprisonment for debt is a meaner practice than the savage tolerates with all his ferocity; "Amor vincit amnia." Love conquers all. Petition, also, ye goodly inhabitants of the slave states, your legislators to abolish slavery by the year 1850, or now, and save the abolitionist from reproach and ruin, infamy and shame. Pray Congress to pay every man a reasonable price for his slaves out of the surplus revenue arising from the sale of public lands, and from the deduction of pay from the members of Congress. Break off the shackles from the poor black man, and hire him to labor like other human beings; for "an hour of virtuous liberty on earth, is worth a whole eternity of bondage!" Abolish the practice in the army and navy of trying men by court martial for desertion; if a soldier or marine runs away, send him his wages, with this instruction, that _his country will never trust him again; he has forfeited his honor_. Make HONOR the standard with all men: be sure that good is rendered for evil in all cases: and the whole nation, like a kingdom of kings and priests, will rise up with righteousness; and be respected as wise and worthy on earth: and as just and holy for heaven; by Jehovah the author of perfection. More economy in the national and state governments; would make less taxes among the people: more equality through the cities, towns & country, would make less distinction among the people; and more honesty and familiarity in societies, would make less hypocrisy and flattery in all branches of the community; and open, frank, candid, decorum to all men, in this boasted land of liberty, would beget esteem, confidence, union, and love; and the neighbor from any state, or from any country, of whatever color, clime or tongue, could rejoice when he put his foot on the sacred soil of freedom, and exclaim: the very name of "_American_," is fraught with _friendship_! Oh! then, create confidence! restore freedom!--break down slavery! banish imprisonment for debt, and be in love, fellowship and peace with all the world! Remember that honesty is not subject to law: the law was made for transgressors: wherefore, a Dutchman might exclaim: _Ein ehrlicher name ist besser als Reichthum_, (a good name is better than riches.) For the accommodation of the people of every state and territory, let Congress shew their wisdom by granting a national bank, with branches in each state and territory, where the capital stock shall be held by the nation for the mother bank: and by the states and territories, for the branches: and whose officers and directors shall be elected yearly by the people with wages at the rate of two dollars per day for services: which several banks shall never issue any more bills than the amount of capital stock in her vaults and the interest. The net gain of the mother bank shall be applied to the national revenue, and that of the branches to the states and territories' revenues. And the bills shall be par throughout the nation, which will mercifully cure that fatal disorder known in cities, as _brokerage_; and leave the people's money in their own pockets. Give every man his constitutional freedom, and the president full power to send an army to suppress mobs; and the states authority to repeal and impugn that relic of folly, which makes it necessary for the governor of a state to make the demand of the president for troops, in case of invasion or rebellion. The governor himself may be a mobber and, instead of being punished, as he should be for murder and treason, he may destroy the very lives, rights, and property he should protect. Like the good Samaritan, send every lawyer as soon as he repents and obeys the ordinances of heaven, to preach the gospel to the destitute, without purse or scrip, pouring in the oil and the wine: a learned priesthood is certainly more honorable than an "_hireling clergy_." As to the contiguous territories to the United States, wisdom would direct no tangling alliance: Oregon belongs to this government honorably, and when we have the red man's consent, let the union spread from the east to the west sea; and if Texas petitions Congress to be adopted among the sons of liberty, give her the right hand of fellowship; and refuse not the same friendly grip to Canada and Mexico; and when the right arm of freemen is stretched out in the character of a navy, for the protection of rights, commerce and honor, let the iron eyes of power, watch from Maine to Mexico, and from California to Columbia; thus may union be strengthened, and foreign speculation prevented from opposing broadside to broadside. Seventy years have done much for this goodly land; they have burst the chains of oppression and monarchy; and multiplied its inhabitants from two to twenty millions; with a proportionate share of knowledge: keen enough to circumnavigate the globe; draw the lightning from the clouds: and cope with all the crowned heads of the world. Then why? Oh! why! will a once flourishing people not arise, phoenix like, over the cinders of Martin Van Buren's power; and over the sinking fragments and smoking ruins of other catamount politicians; and over the windfalls of Benton, Calhoun, Clay, Wright, and a caravan of other equally unfortunate law doctors, and cheerfully help to spread a plaster and bind up the _burnt, bleeding wounds_ of a sore but blessed country? The southern people are hospitable and noble: they will help to rid so _free_ a country of every vestige of slavery, when ever they are assured of an equivalent for their property. The country will be full of money and confidence, when a national bank of twenty millions, and a state bank in every state, with a million or more, gives a tone to monetary matters, and makes a circulating medium as valuable in the purses of the whole community, as in the coffers of a speculating banker or broker. The people may have faults but they should never be trifled with. I think Mr. Pitt's quotation in the British Parliament of Mr. Prior's couplet for the husband and wife, to apply to the course which the king and ministry of England should pursue to the then colonies of the _now_ United States, might be a genuine rule of action for some of the _breath made_ men in high places, to use towards the posterity of this noble, daring people: "Be to her faults a little blind; Be to her virtues very kind." We have had democratic presidents; whig presidents; a pseudo democratic whig president; and now it is time to have a _president of the United States_; and let the people of the whole union, like the inflexible Romans, whenever they find a _promise_ made by a candidate, that is not _practised_ as an officer, hurl the miserable sycophant from his exaltation, as God did Nebuchadnezzar, to crop the grass of the field, with a beast's heart among the cattle. Mr. Van Buren said in his inaugural address, that he went "into the presidential chair the inflexible and uncompromising opponent of every attempt, on the part of Congress, to abolish slavery in the District of Columbia, against the wishes of the slave holding states; and also with a determination equally decided to resist the slightest interference with it in the states where it exists." Poor little Matty made this rhapsodical sweep with the fact before his eyes, that the state of New York, his native state, had abolished slavery, without a struggle or a groan. Great God, how independent! From henceforth slavery is tolerated where it exists: constitution or no constitution; people or no people; right or wrong; Vox Matti; vox Diaboli: "the voice of Matty"--"the voice of the devil;" and peradventure, his great "Sub-Treasury" scheme was a piece of the same mind: but the man and his measures have such a striking resemblance to the anecdote of the Welshman and his cart-tongue, that when the constitution was so long that it allowed slavery at the capitol of a free people, it could not be cut off; but when it was so short that it needed a _Sub-Treasury_, to save the funds of the nation, it _could be spliced_! Oh, granny, what a long tail our puss has got! As a Greek might say, _hysteron proteron:_ the cart before the horse: but his mighty whisk through the great national fire, for the presidential chestnuts, _burnt the locks of his glory with the blaze of his folly!_ In the United States the people are the government; and their united voice is the only sovereign that should rule; the only power that should be obeyed; and the only gentlemen that should be honored; at home and abroad; on the land and the sea: Wherefore, were I president of the United States, by the voice of a virtuous people, I would honor the old paths of the venerated fathers of freedom: I would walk in the tracks of the illustrious patriots, who carried the ark of the government upon their shoulders with an eye single to the glory of the people and when that people petitioned to abolish slavery in the slave states, I would use all honorable means to have their prayers granted: and give liberty to the captive; by paying the southern gentleman a reasonable equivalent for his property, that the whole nation might be free indeed! When the people petitioned for a national bank, I would use my best endeavors to have their prayers answered, and establish one on national principles to save taxes, and make them the controllers of its ways and means; and when the people petitioned to possess the territory of Oregon or any other contiguous territory; I would lend the influence of a chief magistrate to grant so reasonable a request, that they might extend the mighty efforts and enterprise of a free people from the east to the west sea; and make the wilderness blossom as the rose; and when a neighboring realm petitioned to join the union of the sons of liberty, my voice would be, _come_: yea, come, Texas; come Mexico; come Canada; and come all the world--let us be brethren: let us be one great family; and let there be universal peace. Abolish the cruel custom of prisons (except in certain cases,) penitentiaries, and court martials for desertion; and let reason and friendship reign over the ruins of ignorance and barbarity; yea I would, as the universal friend of man, open the prisons; open the eyes; open the ears and open the hearts of all people, to behold and enjoy freedom, unadulterated freedom: and God, who once cleansed the violence of the earth with a flood; whose Son laid down his life for the salvation of all his father gave him out of the world; and who has promised that he will come and purify the world again with fire in the last days, should be supplicated by me for the good of all people. With the highest esteem, I am a friend of virtue and the people, JOSEPH SMITH. Nauvoo, Illinois, February 7, 1844. 
39824	----	MISS DIVIDENDS A Novel BY ARCHIBALD CLAVERING GUNTER AUTHOR OF "MR. BARNES OF NEW YORK," "MR. POTTER OF TEXAS," "THAT FRENCHMAN!" "MISS NOBODY OF NOWHERE," "SMALL BOYS IN BIG BOOTS," "A FLORIDA ENCHANTMENT," ETC., ETC. NEW YORK THE HOME PUBLISHING COMPANY 3 EAST FOURTEENTH STREET 1892 COPYRIGHT, 1892, BY A. C. GUNTER. _All rights reserved._ Press of J. J. Little & Co. Astor Place, New York CONTENTS. BOOK I. THE GIRL FROM NEW YORK. I.--Mr. West 7 II.--Miss East 17 III.--Her Father's Friend 30 IV.--Mr. Ferdie begins his Western Investigations 38 V.--The Grand Island Eating-House 54 VI.--Mr. Ferdie Discovers a Vigilante 66 VII.--What Manner of Man is This? 77 BOOK II. A CURIOUS CLUB MAN. VIII.--The City of Saints 101 IX.--The Ball in Salt Lake 115 X.--"Papa!" 135 XI.--"For Business Purposes" 153 XII.--A Daughter of the Church 166 XIII.--The Love of a Bishop 179 XIV.--A Rare Club Story 197 BOOK III. OUT OF A STRANGE COUNTRY. XV.--The Snow-Bound Pullman 217 XVI.--"To the Girl I Love!" 233 XVII.--A Voice in the Night 240 XVIII.--The Last of the Danites 251 XIX.--Orange Blossoms among the Snow 264 MISS DIVIDENDS. BOOK I. THE GIRL FROM NEW YORK. CHAPTER I. MR. WEST. "Five minutes behind your appointment," remarks Mr. Whitehouse Southmead in kindly severity; then he laughs and continues: "You see, your oysters are cold." "As they should be, covered up with ice," returns Captain Harry Storey Lawrence. A moment after, however, he adds more seriously, "I had a good excuse." "An excuse for keeping _this_ waiting?" And Whitehouse pours out lovingly a glass of Château Yquem. "Yes, and the best in the world, though probably not one that would be considered good by a lawyer." "Aha! a woman?" rejoins Mr. Southmead. "The most beautiful I have ever seen!" cries Lawrence, the enthusiasm of youth beaming in his handsome dark eyes. "Pooh!" returns the other, "you have only been from the Far West for three days." "True," remarks Lawrence. "Three days ago I was incompetent, but am not now. You see, I have been living in a mining camp in Southern Utah for the last year, where all women are scarce and none beautiful. For my first three days in New York, every woman I met on the streets seemed to me a houri. Now, however, I am beginning to discriminate. My taste has become normal, and I pronounce the young lady whose fan I picked up on the stairs a few moments ago, just what I have called her. Wouldn't you, if she had eyes----" "Oh, leave the eyes and devote yourself to the oysters," interjects the more practical Southmead. "You cannot have fallen in love with a girl while picking up her fan; besides, I have business to talk to you about this evening,--business upon which the success of your present transaction may depend." "You do not think the financial effort France is making to pay its war indemnity to Germany will stop the sale of my mine?" says the young man hurriedly, seating himself opposite his companion, and the two begin to discuss the charming _petit souper_, such as one bachelor gave to another in old Delmonico's on Fourteenth Street and Fifth Avenue before canvas-back ducks had become quite as expensive as they now are, and terrapin had become so scarce that mud-turtles frequently masquerade for diamond-backs, even in our most expensive restaurants. For this conversation and this supper took place in the autumn of 1871, before fashionable New York had moved above Twenty-third Street, when Neilson was about to enter into the glory of her first season at the Academy, when Capoul was to be the idol of the ladies, and dear little Duval was getting ready to charm the public by her polonaise in "Mignon." This year, 1871, had marked several changes in the business of these United States of America. During the War of the Confederacy, speculators, under the guise of Government contractors, had stolen great sums from Uncle Sam. In 1865 the Government changed its policy, and began to make presents of fortunes to speculators, thus saving them the trouble of robbing it. In 1868 it had just finished presenting a syndicate of Boston capitalists with the Union Pacific Railway, many millions of dollars in solid cash, and every alternate section of Government land for twenty miles on each side of their thousand miles of track. It had, also, been equally generous to five small Sacramento capitalists, and had presented them with the Central Pacific Railway, the same amount of Government land, and some fifty-five millions of dollars, and had received in return for all this--not even thanks. The opening of these railroads, however, had brought the West and East in much more intimate connection. Mines had been developed in Utah and Colorado, and the Western speculator, with his indomitable energy, had opened up a promising market for various silver properties in the West, not only in New York and other Eastern cities, but in Europe itself. One of the results of this is the appearance in New York of the young man, Captain Harry Storey Lawrence, who has come to complete the negotiations for the sale of a silver property in which he is interested, to an English syndicate, the lawyer representing the same in America being Mr. Whitehouse Southmead, who is now seated opposite to him. As the two men discuss their oysters, champagne, partridges and salad, their appearances are strikingly dissimilar. Southmead, who is perhaps fifty, is slightly gray and slightly bald, and has the characteristics of an easy-going family lawyer,--one to whom family secrets, wealth and investments, might be implicitly trusted, though he is distinctly not that kind of advocate one would choose to fight a desperate criminal case before a jury, where it was either emotional insanity or murder. The man opposite to him, however, were he a lawyer, would have been just the one for the latter case, for the most marked characteristic in Harry Storey Lawrence's bearing, demeanor and appearance is that of resolution, unflinching, indomitable,--not the resolution of a stubborn man, but one whose fixed purpose is dominated by reason and directed by wisdom. He has a broad, intellectual forehead, a resolute chin and lower lip. These would be perhaps too stern did not his dark, flashing eyes have in them intelligence as well as passion, humanity as well as firmness. His hair is of a dark brown, for this man is a brunette, not of the Spanish type, but of the Anglo-Saxon. His mustache, which is long and drooping, conceals a delicate upper lip, which together with the eyes give softness and humanity to a countenance that but for them would look too combative. His figure, considerably over the middle height, has that peculiar activity which is produced only by training in open air,--not the exercise of the athlete, but that of the soldier, the pioneer, the adventurer; for Harry Lawrence has had a great deal of this kind of life in his twenty-nine years of existence. Leaving his engineering studies at college, he had entered the army as a lieutenant at the opening of the rebellion, and in two years had found himself the captain of an Iowa battery--the only command which gives to a young officer that independence which makes him plan as well as act. But, having fought for his country and not for a career, as soon as the rebellion had finished, this citizen soldier had resigned, and until 1868 had been one of the division engineers of the Union Pacific Railway. On the completion of that great road, he had found himself at Ogden, and had devoted himself to mining in Utah. Altogether, he looks like a man who could win a woman's heart and take very good care of it; though, perhaps his appearance would hardly please one of the strong-minded sisterhood, for there is an indication of command and domination in his manner, doubtless arising from his military experience. As the two gentlemen discuss their supper, their conversation first turns on business; though, from Lawrence's remarks it is apparent there is a conflicting interest in his mind, that of the young lady whom he has just seen down-stairs. "You don't think that _milliard_ going to the Germans will affect the sale of the Mineral Hill Mine," asks Harry, earnestly, opening the conversation. "Not at all," replies the lawyer. "No fluctuation in funds can affect the capital the English company is about to invest, and has already deposited in the bank for that purpose." "Then what more do they want? The mine has already been reported upon favorably by their experts and engineers." "They insist, however, upon a title without contest," returns Southmead. "Why, you yourself have stated that our title to the Mineral Hill was without flaw," interjects the young man hastily. "Certainly," answers the lawyer; "but not without _contest_. I have to-day received a letter from Utah, stating that there is apt to be litigation in regard to your property. If so, it must certainly delay its sale." "Oh, I know what you mean," cries Harry, a determined expression coming into his eyes. "It is those infernal Mormons! When we made the locations in Tintic, there was not a stake driven in the District, but now word has been given out by Father Brigham to his followers that as it is impossible to stop the entry of Gentiles into Utah for the purpose of mining, the Latter-Day Saints had best claim all the mines they can under prior locations and get these properties for themselves, as far as possible. Consequently, a Mormon company has been started, who have put in a claim of prior location to a portion of one of our mines, without any more right to it than I have to this restaurant. And what do you think the beggars call themselves? Why, Zion's Co-operative Mining Company." Here he laughs a little bitterly and continues: "It was Zion's Co-operative Commercial Institutions, and now it is Zion's Co-operative Mining Companies. Those fellows drag in the Lord to help them in every iniquitous scheme for despoiling the Gentile." "All the same," replies the lawyer, "if you wish to make the sale of your property to the English company that I represent, you had better compromise the matter with them. I sharn't permit my clients to buy a lawsuit." "Compromise? Never!" answers the other impulsively. Then he goes on more contemplatively: "And yet I wish to make the sale more than ever. You see, the price we name for the property is an honest one. It is worth every dollar of the five hundred thousand we ask for it." "Then, why not work it yourself?" asks the lawyer. "Simply because I have got tired of living the life of a barbarian--surrounded by barbarians. It was well enough to spend four years of early manhood in camps and battles, three others in building a big railroad, and three more in the excitement of mining, away from the _convenances_ and graces of life that only come with the presence of refined women; but now I am tired of it, more so than ever since I have seen that young lady down-stairs." "Ah! still going back to Miss Travenion?" laughs the lawyer. "You know her name then?" cries the captain, suddenly. "Yes," says the other. "I happened to be impatient for your coming. The evening was sultry. I walked out of the room, looked down the stairs and saw your act of gallantry." "Ah, since you know her name, you must know her!" "Quite well; I am her trustee." "Her trustee!" cries Harry Lawrence impulsively. "Her guardian? You will introduce me to her? This is luck," and before the old gentleman can interrupt him, the Westerner has seized his hand and given it a squeeze which he remembers for some five minutes. "I said her trustee; not her guardian," answers the lawyer cautiously. "If, as your manner rather indicates, you have designs upon the young lady's heart, you had better get a reply from her father." "Her father is living then?" "Certainly. Last January you could have seen him any afternoon in the windows of the Unity Club looking at the ladies promenading on the Avenue, just as he used to do when he lived here, and was a man about town, and club _habitué_ and heavy swell. Ralph Travenion has gone West again, however, but I have not heard of his death." "Then for what reason does his daughter need a trustee?" "Well, if you will listen to me and smoke your cigar in silence," says Southmead, for they have arrived at that stage of the meal. "Erma Lucille Travenion----" "Erma--Lucille--Travenion!" mutters the young man, turning the words over very tenderly as if they were sweet morsels on his tongue. "Erma--Lucille--Travenion,--what a beautiful name." "Hang it, don't interrupt me and don't look romantic," laughs the lawyer. But here a soft-treading waiter knocks upon the door and says: "Mr. Ferdinand Rives Chauncey would like to see you half a minute, Mr. Southmead." And with the words, the young gentleman announced, a dapper boy of about nineteen, faultlessly clad in the evening dress of that period, enters hastily and says: "My dear Mr. Southmead, Mrs. Livingston has commissioned me to ask you if you won't come down and join her for a few moments. Oh, I beg pardon--" He pauses and gives a look expectant of introduction towards Harry Lawrence. The lawyer, following his glance, presents the two young men, and after acknowledging it, Chauncey proceeds glibly, "Awful sorry to have interrupted you." "Won't you sit down and have a glass of wine and a cigar?" says Southmead hospitably. "Yes, just one glass and one cigar--a baby cigar--they remind me of cigarettes. I have not more than a moment to deliver my message. You see, Mrs. Ogden Livingston has just come back from Newport, and to-night gave a little theatre party: Daly's 'Divorce,' Clara Morris, Fanny Davenport, Louis James and James Lewis, etc. Have you seen Lewis's Templeton Jitt? It is immense. That muff, Oliver, actually giggled," babbles this youth, commonly called by his intimates Ferdie. "So, Mr. Oliver Livingston laughed? It must have been very funny," remarks Whitehouse affably. "Didn't he, when Jitt, the lawyer, got his ears boxed instead of the husband he was suing for divorce. You want to see that play, Southmead; it might give you points in your next application for alimony." "I am not a divorce lawyer," cries the attorney rather savagely. "Oh, no telling what might happen in your swell clientele, some day," giggles Ferdie. "But Ollie was scandalized at the placing of a minister on the stage--an Episcopal minister, too." "Does he expect to use an Episcopal minister soon?" asks the lawyer, suggestively. "Not very soon, judging by the young lady," grins Ferdie. "The only time Miss Dividends----" "What the dickens do you call Miss Travenion Miss Dividends for?" interrupts Whitehouse testily. "You ought to know best; you're her trustee," returns the youth. "Besides, every one called her that at Newport this season, especially the other girls, she is so stunning and they envied her so. Lots of money, lots of beaux and more of beauty. If she didn't have a level head, it would be turned." "Yes, she has got a brain like her father. Besides, Mrs. Livingston keeps a very sharp eye on her," remarks Southmead. "Don't she though?" chimes in Mr. Chauncey. "Look at to-night. The widow invited your humble servant to take care of the Amory girl, so that Ollie could have full swing with Miss Dividends--I mean Erma. We are all having supper in the Chinese-room. Mrs. Livingston wishes to see you for a moment on business; Miss Travenion on more important business. They chanced to mention it, and knowing your habits, I thought it very probable you were at supper here. I told them I could find you if you were in the building. I roamed through the _café_ and inquired of Rimmer, and he suggested you were up-stairs. The head waiter in the restaurant corroborated him. It won't keep you long. Miss Travenion and Mrs. Livingston wish to see you particularly. They are very busy." "Busy!" cries the lawyer. "What have those two birds of Paradise to do with business?" "They are packing. They wish to know if you can possibly call on them to-morrow afternoon." "To-morrow afternoon, Captain Lawrence's business compels my attention." "Ah, then, to-morrow evening." "Unfortunately I have promised to deliver an address at the Bar Association Dinner." "Very well, to-morrow morning." "Still this young gentleman's business," remarks Mr. Southmead. "It is important and immediate." "Oh, very well, then," returns Ferdie; "suppose you come down to our supper party _now_! I know what Mrs. Livingston wants to say to you, won't take over three minutes, and Miss Travenion won't occupy you five. Come down and join us? We are pretty well finished." "But this young gentleman," remarks Whitehouse, smiling at Lawrence. "Oh, bring Captain Lawrence down with you," and before Southmead can reply to this request, which is given in an off-hand, snappy kind of a way, Ferdie finds his hand grasped warmly in a set of bronzed maniples and Harry Storey Lawrence looking into his eyes with a face full of gratitude, and saying to him, "Certainly! I will run down with you with the greatest pleasure." "But--" interjects Southmead. "Oh, it will not inconvenience me in the slightest. It will be rather a pleasure," cries the Westerner. And before he can urge any further objection to Mr. Ferdinand Chauncey's proposed move, the two younger men have left the room and are walking down-stairs, and the lawyer has nothing to do but to follow after them as rapidly as possible. The door of the Chinese-room is opened for Mr. Chauncey. As he looks in one thought strikes the mind of the mining man, and that is,--If you would thoroughly appreciate the beauty of women, be without their society for a few months. Then you will know why men rave about them, why men die for them. No prettier sight has ever come before the eyes of this young Westerner,--who has still the fire of youth in his veins, but whose life has kept him away from nearly all such scenes as this,--than this one he gazes on with beaming eyes, flushed face, a slight trembling of his stalwart limbs. This room, made bright by Chinese decorations and Oriental color, illuminated by the soft wax lights of the supper table, and made radiant by the presence of lovely women--one of whom--the one his eyes seek--the like of which he has never seen before--Erma Travenion. CHAPTER II. MISS EAST. The girl stands in an easy, but vivacious, attitude. She has just been telling some story, and growing excited, has got to acting it, to the derangement but beauty of her toilet, as a little bonnet made all of pansies has fallen, and hanging by two light blue ribbons, adorns her white neck instead of her fair hair, which, disordered by her enthusiasm, has become wavy, floating and gold in the light, and red bronze in the shadow. The party having left the supper table with its fruit, flowers, crystal, silverware and decorated china, are grouped about, looking at her. The chaperon, Mrs. Livingston, standing near the door, is a widow and forty-five, though still comely to look upon, and the girl behind her is interesting in her own peculiar style, being piquant and pretty. Though it is late in September the weather is still quite warm, and dressed in the light summer costumes of 1871, which gave as charming glimpses of white necks and dazzling arms as those of to-day, either lady would attract the eyes of men: but the glorious beauty of Erma Travenion still holds the Westerner's gaze. Eyes draw eyes, and the young lady returns his glance for a second. Then Mrs. Livingston speaks: "Why, Chauncey," she says, "I thought you were going to bring Mr. Southmead." "And I have brought his client," laughs Ferdie. "Mr. Southmead will be here in a minute. He was engaged with Captain Lawrence and could not leave him. So I took the liberty and persuaded Captain Lawrence to join us also. But permit me," and he presents his companion in due form to the hostess of the evening. While Harry is making his bow, Mr. Southmead enters. "Ah, Chauncey," he says laughingly, "you have made the introduction, I see. But still, Mrs. Livingston, I think I can give you some information about Captain Lawrence which Ferdinand does not possess. He is a _rara avis_. He has not opened his mouth to a beautiful woman for eight months." "Excuse me," interposes Lawrence gallantly. "That was before I had spoken to Mrs. Livingston." This happy shot makes the widow his friend at once. She says: "Not spoken to a beautiful woman for eight months! Surely there could be no beautiful women about," and her eyes emphasize her words as she looks with admiration on the athletic symmetry the young Western man displays under his broadcloth evening dress. "Not spoken to a beautiful woman for eight months!" This is an astonished echo from the two young ladies. "Yes," replies Southmead laughing. "He has been in southern Utah. He only stopped over night in Salt Lake City on his trip to New York; he comes from the wilds of the Rocky Mountains." "The Rocky Mountains?" cries Erma, whose eyes seem to take sudden interest at the locality mentioned. A moment after, Mrs. Livingston hastily presents the Western engineer. "Miss Amory--Miss Travenion: Captain Lawrence." "Not heard the voice of beauty for eight months? That is severe for a military man, Captain Lawrence," laughs Miss Amory, her eyes growing bright, for she is in the habit of going to West Point, to graduating exercises, and loving cadets and brass buttons generally and awfully. "I was once Captain of an Iowa battery," answers Harry; "for some years after that I was a civil engineer on the Union Pacific Railway, and for the last three I have been a mining engineer in Utah." "On the Union Pacific Railway," says Miss Travenion, her eyes growing more interested. "Then perhaps you know my father. Won't you sit beside me? I should like to ask you a few questions. But let me present Mr. Oliver Ogden Livingston, Captain Lawrence." She introduces in the easy manner of one accustomed to society the Westerner to a gentleman who has arisen from beside her. This being remarks, "Awh! delighted," with a slight English affectation of manner, which in 1871 was very uncommon in America, and reseats himself beside Miss Travenion. "There is another chair on my other hand," says the young lady, indicating the article in question, and looking rather sneeringly at Mr. Oliver for his by no means civil performance. Consequently, a moment after the young man finds himself beside Miss Travenion, though Mr. Livingston has destroyed a _tête-à-tête_ by sitting upon the other hand of the beauty. Ferdie has grouped himself with Miss Amory and is entering into some society small talk or gossip that apparently interests her greatly, as she gives out every now and then excited giggles and exclamations at the young man's flippant sentences. Mrs. Livingston is occupied with Mr. Southmead, who has just said: "You brought Louise with you from Newport?" "Of course," answers the widow. "We have left there for the season." Then noticing that the gentleman's glance is wandering about the room, she continues: "You need not hope to find Louise here. She is only sixteen--too young for theatre parties. The child is in bed and asleep." A moment after their voices are lowered, apparently discussing some business matter. During this, Erma Travenion appears to be considering some proposition in her mind. This gives Lawrence a chance to contemplate her more minutely than when he picked up her fan on the staircase or as he entered the room. He repeats the inspection, with the same decision intensified: she is the most beautiful woman he has ever seen; but, dominating even her beauty, is that peculiar and radiant thing we call the charm of manner. Seated in a languid, careless, dreamy way, as if her thoughts were far from this brilliant supper-room, the unstudied pose of her attitude, gives additional femininity to her graceful figure; for, when self-conscious, Miss Travenion has an appearance of coldness, even _hauteur_; but there is none of this now. Her well-proportioned head, supported by a neck of enchanting whiteness, is lighted by two eyes which would be sapphires, were they not made dazzling by the soul that shines through them, reflecting each emotion of her vivacious yet brilliant mind. Her forehead has that peculiar breadth, which denotes that intellect would always dominate passion, were it not for her lips that indicate when she loves, she will love with her whole heart. Her figure, betwixt girlhood and womanhood, retains the graces of one and the contours of the other. The dress she wears brings all this out with wonderful distinctness, for it is jet black, even to its laces,--a color which segregates her from the more brilliant decorations of the room, outlining her exquisite arms, shoulders and bust, in a way that would make her seem a statue of ebony and ivory, were it not for the delicate pink of her lips and nostrils as she softly breathes, the slight compression of her brows, and the nervous tapping of her little foot that just shows itself in dainty boot beneath the laces of her robe. These indicate that youthful and enthusiastic life will in a moment make this dreaming figure a vivacious woman. As Lawrence thinks this, action comes to her. She says impulsively: "You must let me thank you again for the attention you showed me on the stairway." "What attention?" asks Mr. Oliver Livingston, waking up also. "Something you were too occupied with yourself to notice," smiles the young lady. "I dropped my fan as we entered this evening, and this gentleman, though he did not know me, was kind enough to pick it up. But," she continues suddenly, "Captain Lawrence, you can do me a much greater favor." "Indeed! How?" is Harry's eager answer. "You say that you have been an engineer upon the Union Pacific Railway. What portion of it?" "From Green River to Ogden, though I was employed as assistant at one time at Cheyenne." "From Green River to Ogden! Then you must have met my father, Ralph Harriman Travenion." "No, I never had that pleasure," answers the young man, after a moment's consideration. "But you must have!" cries the girl impulsively. "He was one of the largest contractors on that portion of the road." "Your father--a railroad contractor?" answers Harry, opening his eyes, which appear to the young lady very large, earnest, and flashing compared to the rather effeminate ones of Mr. Livingston. "Not in New York," laughs Ollie, waving his white hands. "When here, Mr. Travenion is one of our leading fashionables. Did you see any one dance more gracefully than your father did last winter, Miss Erma?--though I believe he did have something to do with the building of the railway out there." "I don't see how that was possible," suggests Lawrence. "I and my assistants figured all the cross-sectionings of that portion of the work, and I know that none were accredited to Ralph Travenion. Our largest contractors were Little & Co., Tranyon & Co., Amos Jennings, George H. Smith, and Brigham Young--nearly all Mormons." "You are sure?" says the young lady, knitting her brows as if in thought. "Certainly!" "This is very curious. Why, I have even had letters from him on Union Pacific paper." "Perhaps he was a silent partner in one of the companies," suggests Lawrence, who is very much astonished to find a girl in New York's most exclusive set, as Miss Travenion evidently is, connected so intimately with one of the builders of a railway in the Far West. "Perhaps you are right," says the young lady contemplatively. "However, I will know all about it myself in a few weeks." "He is coming to visit you, I presume?" "No, but I am going to take a trip to California with Mrs. Livingston and her party," remarks Erma, "and _en route_ I expect to meet him--my dear father, whom I haven't seen for half a year!" and the girl's eyes light up with sudden tenderness and pleasure. "_Apropos_ of the trip--excuse me." Here she rises suddenly and passes to the family lawyer. At his side she says: "Mr. Southmead, if you have finished your business with Mrs. Livingston, I have some for you. I want to inform you that Mrs. Livingston, her daughter Miss Louise, her son Mr. Chauncey, and myself, intend to take a trip to California, and to ask you, as my trustee, if you have any objection to the same. I presume that it is a mere form, as you are not my guardian." "You have written to your father?" asks Whitehouse hastily. "No," laughs the girl. "I intend it to be a surprise to papa." "Then, let me suggest," answers the lawyer, something of a shade passing over his brow, "that you write to Mr. Travenion first." "Impossible! We have not time! We leave in three days! Fancy--in a little over a week I shall see my father. You wouldn't deprive me of that pleasure, would you, Mr. Southmead?" "No! but I would suggest that you telegraph him." "I can't. I have not heard from papa for two weeks, and I do not know his address. Besides, it will be such a surprise!" Miss Travenion has thrown away contemplation from her, and is all brightness and gayety. "Of course I can have no objections," says Whitehouse. "Then you don't think it wise?" mutters the girl, with a pout. "I don't say that. I have no doubt it is all right, and I know your father will be pleased to see you." "I should think so! The idea of anything else! You know I am the apple of his eye!" "Yes, I know that," remarks Southmead decidedly. "Very well, then," returns Miss Travenion; "will you be kind enough to get me a letter of credit on California and the West for--for twenty thousand dollars." This amount for a two or three months' pleasure trip makes Lawrence open his eyes, and the lawyer gives a little deprecating shrug of the shoulders. "Oh, I don't mean to spend it _all_," cries Erma. "I am not so extravagant as that. Still, it might be convenient. I might want to buy something in the West. Please get it by to-morrow for me." "Not later, any way, than the day after," interjects Mrs. Livingston. "It is impossible to put off our trip." "Oh, it had all been decided before you saw me?" laughs Southmead. "Certainly. We didn't propose to have any objection made to our taking Erma with us on our trip," says Mrs. Livingston, leaving Mr. Ferdie and Miss Amory, and placing a plump arm round Miss Travenion's waist. The party have all now risen, apparently ready to leave, and Lawrence and Southmead are compelled to say "Good evening." As he departs, however, Harry astonishes Miss Travenion. She is a little in advance of her party, and offers him her hand cordially, saying, "Were we not in disorder on account of our preparations for departure, I should ask you to come and see me, Captain Lawrence." "As it is," answers the young man, "I hope to see you in the West." "Ah, you expect to be there?" "Yes; my headquarters must be in Salt Lake for the next month or two." "Why, _we_ shall be there also," cries Erma. "You shall show me over your city." "Excuse me, I am not a Mormon!" answers Lawrence grimly, biting the end of his moustache. "Oh, of course not! I--I beg your pardon. Yes; I remember now--that awful sect live there--" stammers Miss Travenion. "You'll forgive my ignorance, won't you?" Her eyes have a playful pleading in them that makes her judge very mild. "On one condition!" he answers eagerly: "that you surely come to Salt Lake." "Certainly," answers Miss Penitent; "it is there or in Ogden or somewhere about the Rocky Mountains I hope to meet my father." "I also hope to meet your father some day," replies Harry, in a tone that astonishes the girl, for her beautiful eyes have made him forget he has only met her ten minutes. She raises these to his inquiringly, and what she sees makes her cheeks grow red. A cordial grip upon her fingers is emphasizing this rapid gentleman's speech. Miss Travenion draws her hand hastily from his; then says with thoroughbred coldness and _hauteur_, "Perhaps. Good evening!" turns her pretty back upon him and begins to converse with Mrs. Livingston and her party as if no such being as Harry Storey Lawrence existed upon this earth. A moment after the Westerner finds himself beside Southmead strolling up Fifth Avenue, _en route_ for his hotel. "I'll go with you as far as the Fifth Avenue," remarks the lawyer. "There may be some telegrams awaiting you on your mining business." "Delighted," says the young man. Then he breaks out hurriedly: "How the dickens does Miss Travenion, who is apparently a butterfly of New York fashion, have a father who, she says, was a contractor on the Union Pacific Railway? You, as her trustee, ought to know." "Yes--I know!" returns Southmead. Then after a second's pause of contemplation he continues: "And I'll tell you--it may save you getting a wild idea in your head, young man. Only don't look romantic, because the young lady we are discussing is half-way engaged to another, Mr. Oliver Ogden Livingston." "Half-way engaged," ejaculates Harry with a sigh. Then he says suddenly, a look of determination coming into his eyes: "Half-way is sometimes a long distance from the winning post," and lapses into silence, smoking his cigar in a nervous but savage manner, while the lawyer continues his conversation. "Miss Erma Travenion's history is rather a curious one. Her father is an old friend of mine. Her mother was an old friend of mine." This last with a slight sigh of recollection. "Both came of families who have from colonial times occupied leading positions in Manhattan society. Nearly twenty-five years ago, Ralph Harriman Travenion married Ella Travers Schuyler, one of the prettiest girls in the Manhattan set of New York society. Four years after, the young lady we are discussing came into the world. When she was about ten, her mother died, and her father concentrated his affection, apparently, on his only daughter. He was a man of very large fortune, a member of the leading clubs, on the governing committee of one or two of them, a man about town and a swell among swells.--But perhaps to forget his wife, whom I know he loved; during the sea of speculation that came with the Rebellion, he entered largely into dealing in stocks and gold, in an easy-going sybaritic kind of a way--and Wall Street made almost a wreck of what had once been a very fine fortune. This blow to his pocket was a blow to his pride. He could not endure to live in diminished style among the people who had known him as millionnaire, aristocrat, and _bon vivant_. Shortly after he sold his horses, yacht, villa in Newport, house in town, in short, his whole extensive establishment, and placing his daughter, who was about fourteen years of age at that time, at Miss Hines' Fashionable Academy, in Gramercy Park, he went West. "When he did so, I thought it was wholly from pride. Now I have become satisfied that it was in the hope of making another fortune, so that when she arrived at young ladyhood, Erma Travenion could assume the position in New York society to which she had been born." "What makes you think this?" asks Lawrence hurriedly. "Her father's actions since that time. You see, the Travenions and Livingstons had always been great friends, second cousins in fact, and it had been a kind of family matter and understanding that when Erma grew up, she should marry Mr. Oliver Ogden Livingston, who was then but a boy." "A--ah! He is the son of the lady we met this evening!" "Of course!" says the lawyer sharply. "It had been mutually understood between the fathers of the two children that each should settle what was considered in those days a most enormous sum upon their children, that is, one million dollars. The two fathers fondly hoped and expected in those days of smaller fortunes that this would put the young couple on the very top of New York society. When Travenion went West, Oliver's father was still alive. What the interview between the two men was, I do not know; but shortly afterwards, Livingston settled his one million dollars upon his son, and during the succeeding year died. As Mrs. Livingston was very ambitious for her son to make what is called a grand match, it was generally supposed the compact would come to nothing, when, some three years later, in 1868, Mr. Travenion returned from the West and settled on his daughter three hundred thousand dollars, making the Union Trust Company of New York and myself co-trustees. One year after that he again made his appearance here and settled two hundred thousand dollars more, and only eight months ago he once more returned and deposited five hundred thousand in addition, completing the sum of one million dollars, which the Union Trust Company and myself hold as co-trustees for his daughter. One half of the income from this is to be paid to Erma Travenion until she is twenty-five or her marriage. In case of her marriage before that time or upon her arrival at the age of twenty-five, we are to pay the full dividends of this one million dollar investment to the young lady, and at the age of thirty, we are to make the principal over to her, subject to her sole control, use and bequest." "I am sorry you told me this," says Harry, a trace of agitation in his eyes, and a slight tremble on his moustachioed lip. "Sorry? Why?" asks the lawyer, turning and looking at the young man. The answer he gets astonishes him. "Because I mean to marry her," says the Westerner determinedly, "and I would sooner have a fortune equal to that of my bride; perhaps sooner have her with nothing." "You are a very extraordinary young man, then," comments Southmead. "But I think her father would not care about her marrying any one except Oliver Ogden Livingston." "I don't imagine any father would care about seeing his daughter marry that young man I saw at supper," remarks Lawrence, contemplatively, between puffs of his cigar. "And why not?" "Because I do not think he is a man, anyway." "Still, I think Ralph Travenion wishes his daughter to marry Oliver Livingston, because he has settled his million on her." Here Harry astonishes the lawyer again. He says shortly: "Might not Ralph Travenion have some other reason for settling the million dollars on his daughter?" "By Jove!" ejaculates Southmead in astonishment. "What do you mean?" "I don't mean anything except the suggestion," remarks the young man. "But here we are in the Fifth Avenue," and the two stride into that great hostelry together, and go to the office, where the clerk says, "Captain Lawrence, a telegram for you." After a glance at its address Harry tears it open, and with a suppressed exclamation passes the despatch to his companion. "Aha, as I thought," remarks Southmead, glancing over the message. "The Zion's Co-operative Mining Institution has brought suit for part of your Mineral Hill property. Unless you compromise, this will delay the English sale." "Yes, this takes me back to Utah at once," says the young man. Then he adds with a laughing sigh: "I need that five hundred thousand dollars, or rather my share of it, as soon as possible." "Ah! But why this hurry?" "Because I'm impatient to make Erma Travenion my wife," says the young man determinedly; "but I must go up-stairs to pack my trunk, so as to get off by the morning train." Then, after a few minutes' hurried conversation on the details of the business, he bids Southmead good-bye, adding: "Telegraph me any further information at the Sherman House, Chicago." "You are going to Utah to compromise this matter?" asks the lawyer, shaking the young man's hand. "Never!" says Lawrence. "But, for all that, I am going to have a try for the girl." With that he steps into the elevator of the Fifth Avenue Hotel, leaving Whitehouse Southmead to saunter to the Unity Club and cards in rather a contemplative, though by no means legal, mood, for he chuckles to himself: "Jove! If that rapid Mr. West should capture rich and lovely Miss East? wouldn't it make Mrs. Livingston wild?" CHAPTER III. HER FATHER'S FRIEND. "Mr. Kruger, how do you do?" says Miss Erma Travenion, some three days after; turning suddenly from the Cerberus who stands at the gate leading to the out-going trains of the Hudson River Railroad, in the Grand Central Depot, New York, waiting to punch her ticket. Then she calls again with the bright, fresh voice of youth: "Mr. Kruger! Mr. Kruger! Don't you recognize me?" and drawing up her dainty white skirts to give her pretty feet room for rapid movement, pursues a gentleman who, in the rush of the great station, apparently does not notice her. The ticket puncher looks astonished for a moment, and then promptly and savagely cries, "Next!" But the "Next!" is Mr. Oliver Ogden Livingston, who has also turned from the entrance, and is gazing after Miss Travenion, an occupation his eyes have become quite used to in the last few months, since her father had finished settling his million upon her. Livingston, after a second's pause of consideration, says hurriedly to the lady who comes immediately behind him, "Mother, you and Louise had better go to our car. Ferdie will escort you. I will wait for Miss Travenion and see her on board before the train starts." To this, Mrs. Livingston, who, though fair, plump and forty-five, is of a nervous tendency, cries out, "My Heaven! She's running out of the depot--she is so impulsive--if anything happens to Erma, what shall I say to her father?" And the chaperon casts anxious glances on her charge, who is still moving in pursuit of the abstracted Mr. Kruger, who is apparently looking for somebody himself. "NEXT!" cries the ticket man savagely. "Don't block the way!" "Ferdie, take us in," whispers Miss Livingston, who is immediately behind her mother, and is sixteen, pretty and snippy. "That gateman looks impatient." "Quick, Louise, or the ticket puncher 'll mistake my head for a ticket," laughs the young man. Then he cries, "Come along, auntie. Don't be frightened. You don't suppose Oliver will ever lose sight of Miss Dividends?" And with a passing wink of inborn knowledge to Ollie, which is returned by a stare prim and savage, Ferdie rushes his aunt and Miss Louise past the portals, towards a private Pullman car, the last of an express train standing ready to move out to Chicago, on a bright September day, of the year of our Lord 1871. Livingston, relieved of the care of the other ladies of his party, watches his valet, assisted by two maid-servants in caps, carrying the hand-satchels, shawls, and minor baggage of the party to the car, then turns his glance towards Miss Travenion. The savageness leaves his eyes, and a little soft passion takes its place. They follow the movements of the girl with prim rapture, as well they may. Miss Travenion is just overtaking the man she is pursuing; her eyes, intent upon her chase, sparkle as blue diamonds. From her well-shaped head float, after the fashion of that day, two long curls of hair that would be golden, did not the sun seem to claim them as his own, and permeating them with his fire, make each hair as brilliant as his own bright rays. Above the curls, a summer hat, beneath this, waving locks that crown a marble forehead, perhaps too broad for ancient sculptors' taste, but ideal for modern artists, who love soul in woman; cheeks rosy with health, lips red and moist as coral washed by sea-spray, the upper one laughing, the under one eager; a chin that tells of resolution, a figure light as a fairy's, but with the contours of a Venus; clothed in a travelling gown that does not disguise the graces that it robes; one eager hand outstretched towards the flitting Kruger, the other grasping firmly, yet lightly, the skirt and draping it about her, plucking its laces and broideries from out the dust, and showing as she trips along a foot and ankle that a lover would rave about--a sculptor mould. This is what makes Ollie Livingston's little heart beat one or two pats to the second more rapidly than normal, showing how small his soul, how puny his manhood, for no more charming girl has ever been looked upon than Erma Travenion, as she lays her well-gloved patrician hand upon Lot Kruger's big Western arm, even amid the crowds of this great railroad station of New York, where beauties--American beauties at that--have given forth to admiring humanity each glance and gesture, grace and tone, that allure and conquer mankind. Mr. Kruger, also in pursuit of some one, has just found his man, and thus Erma is enabled to overtake him. As she comes up he is in such earnest conversation with a small, weazened-face, ferret-like individual that he does not note the approaching beauty. Were Miss Travenion intent upon anything but speaking to the Westerner she could hardly avoid appreciating the peculiarity of the interview she is breaking in upon--Kruger all command, the other answering with a docility unusual among Americans, and at times saluting in almost a cringing manner the man addressing him. As Erma stands for a moment behind Kruger, she hears him say tersely and sharply to his companion: "Jenkins, there are four hundred more coming on the _Scotia_, due to-morrow, and three hundred here now. We have contracted with the Central for the U. P. to take them at forty dollars a head. The other crowd I will wait for." Mr. Jenkins's reply Miss Travenion does not catch, as she places her hand on Lot Kruger's arm and he swings around suddenly and quickly to see who interrupts him. His face for a moment has a startled and annoyed, perhaps an angry, expression upon it, but as he turns and gazes upon Erma, smiles chase sternness away from his features, even as they did upon Livingston's flaccid face; the young lady's beauty seeming to have a similar effect upon both men, though Kruger's virile passion is ten times as strong as that of the prim New Yorker. Miss Travenion says hurriedly: "Mr. Kruger, I saw you here. I couldn't help following you. You have just come from the West--you have seen my father lately? Tell me, is he well? I haven't had a letter from him for a fortnight." He cries, "Miss Ermie, I am mighty glad your daddy hain't written, for if he had, I guess I shouldn't have heard your pretty voice, unless I hunted you up at your boarding-school." "Oh, you wouldn't have found me there. I have not been at Miss Hines' for nearly ten months." "Ah, I see: graduated in all the arts and sciences and music and etceteras," remarks Kruger, his eyes, piercing, though gray, looking over the exquisite girl before him, and growing red and inflamed with some potent emotion, as he concludes rather huskily: "I might have seen you have left school. You have developed as be-uti-fu-l-ly as one of the lambs of Zion," though, even as he says this, Lot Kruger seems to repress himself and from this time on to keep a tight rein upon some peculiarity that is strong within him. "But papa, papa; you haven't told me of him," exclaims the young lady, who seems little interested in Mr. Kruger's remarks, and only intent upon information as to her absent loved one, for as she speaks of her father, the girl's voice grows soft, and tender tears come into her eyes. "Oh, your dad's all right, Sissy," goes on Kruger, in his easy Western way. "You needn't water his grave yit. Reckon your pap has had too much railroad and mine on his hands to be able to even eat for the last month. I know, for I am interested in the mine a leetle." Then he tells her quite shortly that her father has so many big enterprises beyond the Rockies that he is an "uncommon busy man." As he does so, Erma is gazing at him and thinking what an extraordinary individual her father has found for a partner, beyond the Rocky Mountains; for Lot Kruger, as he stands before her, would be a striking figure, even in Western America, which produces curious types and more curious individuals. He stands six feet two in his stockings, and has proportionate shoulders and limbs, which are covered with ample black broadcloth, after the Sunday-best-clothes Southern and Western fashion of the year 1871; the coat of Prince Albert style, open and unbuttoned and falling below the knees of his trousers, that are cut in what was then called the "peg-top" pattern; his shirt front as ample as his coat is large, crumpled and protruding from out a low-cut vest and adorned by a splash or two of tobacco juice; his hat a stove-pipe, its plush rumpled and brushed against the grain,--all make him a man of mark. From off his broad shoulders rises a neck strong as that of a buffalo, and supporting a massive head covered with long red hair, and a face from the nose up that of a good-natured Newfoundland, but below the jaws and teeth of a bull-dog; the eyes gray as a grizzly's, and steely when in anger; while, thrown over all this is a kind of indescribable, semi-Puritanical, semi-theological air that makes one wonder, "Is this man a backwoods preacher turned mining speculator, or a reformed cowboy made into a missionary?" At present, as he gazes at Miss Travenion, Lot Kruger's face is nearly all that of the Newfoundland dog; and Erma, though she thinks him a curious associate for her father, with his Eastern breeding and education and New York manners, still considers Mr. Kruger, though crude, very good-natured and rather meek. Oh, these judgments of women, whose instinct _never_ mistakes character,--where one out of ten women guesses the villain at sight and brags of it forever, the other nine mistaken sisters are swindled and perchance undone, and say nothing about woman's unfailing intuition, but still keep on guessing wrong until the crack of doom. As Erma gazes on Kruger he continues: "Bound for a summer jaunt, I guess,--some watering place where the boys and gals will have a high time--Nar-regani-set or Newport or Sarietogy, Miss Ermie. Your dad is very liberal to you, I understand,--puts up the greenbacks in wads." "My father is generosity itself to me," returns Miss Travenion rather haughtily, for she is by no means pleased with the freedom of Mr. Kruger's remarks. "But the Newport season is finished, and I have accepted Mrs. Ogden Livingston's invitation to be one of her party. Under her charge I am going to take a run across the continent, and _en route_ for California I shall drop in upon papa, and astonish and enrapture him." "Wh--e--w!" This would be a prolonged whistle, did not Kruger check it savagely, and cut it off in the middle. Then he goes on stammeringly, but eagerly:--"Your dad doesn't know of--of your intention?" an amazed expression lighting up his honest gray eyes, which is forced down by his set, calm, repressive lower face. "No, he doesn't guess that I'm coming. Won't it be a surprise to dear papa when I step lightly into his office, and say: 'Behold your daughter!'" laughs Erma. "Yes,--I--reckon it will be a--sockdolager!" mutters her father's friend contemplatively. Then says suddenly, "You haven't telegraphed him?" "Certainly not; I wish to surprise him. Besides, I shall be with him almost as soon as a telegram, now that this wonderful Pacific Railway is finished," babbles the girl. "It will only take seven days to far-off California, and Ogden is two days this side of San Francisco, I understand." "Yes, your time-table's all right," returns Mr. Kruger. Then he asks quietly, "Who's in your party?" "Oh, Mrs. Livingston, of course; her daughter, Louise; Mr. Ferdinand Chauncey, her nephew, and her son, who is now just beside me. Mr. Livingston, Mr. Lot Kruger, my father's friend." The two men acknowledge this introduction; then Livingston says hastily, "Miss Travenion, excuse me interrupting your conversation, but the train leaves in five minutes, and I presume my mother is even now anxious--perhaps already hysterical." "Very well, then," returns Erma. "Good-bye, Mr. Kruger. I am so glad to hear that papa is all right. Shall we see you in the West? We shall be in California two months, and perhaps on our return--" And she extends a gracious hand to the Westerner. But Lot laughs: "You'll see me before then. I'm going on the same train. You needn't have run after me, if you had known that I go out on the Chicago express also." With this, he gives the little gloved hand that is already in his a hearty squeeze, that makes the blood fly out of the girl's fingers into her face, and turns hurriedly to the man he had previously addressed, who has been waiting for him just out of ear-shot. A moment after, Miss Travenion is conducted by her escort through the crowd of the great station, past the ticket man at the gate, and on board the train, where Mrs. Livingston is already in a state of animated nervous rhapsody, muttering, "The cars are moving! They _are_ left behind! What'll I say to that girl's father?" and other exclamations indicative of approaching spasms. "Forgive me, dear Mrs. Livingston," says Erma, apologetically. "I couldn't help asking about my father. I haven't seen him for so long, and have had no letter for two weeks." "He's a rather curious creature, that friend of papa," remarks Ollie superciliously. "Very," answers Erma. "But my father, in his railroad enterprises, must be thrown among men of all ranks, grades and conditions." "Oh, certainly," assents Oliver. "You remember that individual with the free and easy manners who invited himself to mother's supper party the other night." "If you mean Captain Lawrence," remarks Ferdie, tossing himself into the conversation, "I can tell you he didn't invite himself--I did that part of the business myself. And as to his manners being free and easy, I think, considering he hadn't spoken to a pretty woman for a year, he did very well--under the circumstances. If I'd been in his place I'd have probably kissed the ladies all round." This assertion is greeted by a very horrified "Oh, Ferdinand!" from Mrs. Livingston, and screams of laughter from Louise. Miss Travenion, who remembers Captain Lawrence's last glance and hand squeeze and words, grows slightly red about her cheeks and sinks upon a seat and gazes out of an open car window. As for Mr. Kruger, the moment he has left Erma Travenion, he has dropped all the laziness of a Newfoundland dog, and assumes the activity of a terrier. He has said hurriedly but determinedly to his satellite, "Jenkins, you stay and wait for the four hundred coming on the Scotia. Forward the other three hundred by Davis, who came from Wales with them." "But--" Jenkins is about to interrupt. "No time to discuss this 'ere matter," says Kruger with a snap. "I must go West on this train. It's somethin' you can't understand, but more important than all the Welsh cows that we've brought over these ten years--you do as I tell ye." "Yes, Bishop," answers the man humbly and goes away, as Mr. Kruger, whose plans the sudden meeting with Miss Travenion seems to have changed, produces a pass from the New York Central Railway, hurries to the sleeping-car office, buys a ticket to Chicago, and boards the train almost as it begins to move out for the West, and placing himself in a smoking compartment, goes to chewing tobacco in a meditative but seemingly contented manner, as after a little time he remarks to himself, "How things seem to be coming to Lot Kruger and Zion together." CHAPTER IV. MR. FERDIE BEGINS HIS WESTERN INVESTIGATIONS. The train rattles out of New York, and crossing the Harlem, skirts that pretty little salt water river; as Miss Travenion settles herself lazily in her seat, with a graceful ease peculiar to her, for the girl has a curious blending of both style and beauty, giving her a patrician elegance of manner that makes gracious even the slight tendency to _hauteur_ in her manner and voice. The sun shines upon her face, and she turns it from the morning beams, and gazing towards the West, thinks of her father. Her eyes grow gentle, her mobile features expectant with hope, and tender with love; and Oliver Livingston, who is reading a New York journal, glances up from it, and noting Erma's face thinks, "She really does love me, dear girl, though she is so cold, which is much better form till we are regularly engaged," and decides to give her a chance to admit her affection to him formally before the end of their summer tour, for this prim gentleman actually adores the young lady he is looking at as much as his diminutive soul can love anything, except himself. At present he does not know how small his soul is, but rather thinks it is large and noble and very magnanimous. He has had no occasion so far to test its dimensions, his life up to this time having been quite narrow; and though he has travelled, it has not brought much into his brain, save some strong, high church notions he has imported from Oxford, to which university this young gentleman had been sent to complete his education after Harvard; his mother having an idea it might get him into English society, and perhaps permit him to make a great European match. This was before Erma's father had made his million dollar settlement upon her; Mrs. Livingston having been one of the first of those pioneers from New York who passed over to England and replaced the social chains of the Mother Country upon her,--those her grandfather and other American patriots had fought to throw off, together with the political ones of George the Third, his Majesty of glorious memory. Upon his return to New York, Mr. Ollie had signalized his advent by dragging his mother and sister to Saint Agnes's from their old pew at Grace Church, the ritual of that place not being sufficiently Puseyitic for his views; his father, the elder Livingston, who had no religion to mention save certain maxims of business and the rules of his club, being, fortunately for his son's high church movement, dead. This performance of the heir of the house had made his mother think him a saint; as, indeed, to do the young man justice, he wished to be; and had Ollie Livingston elected to follow any profession, he would doubtless have turned to the ministry; but his million of dollars perhaps dulled his incentive for work, and after his return from England, the young man had done nothing; but as Ferdie had irreverently expressed it, "had done that nothing GRANDLY." And why should he work? He had money enough to command any ordinary luxury of life. As for position, was he not a Livingston, and could he add additional honor to that old Knickerbocker name? thought his mother. There was only one trouble in all their family affairs, and that was removed by the settlement Mr. Travenion had made upon Ollie's _fiancée_, for as such Mrs. Livingston already regarded Erma. In order to make the settlement upon his son, the elder Livingston had culled his best securities and most gilded collaterals; those left for the support of his widow and daughter, not being so stable, had depreciated in the last few years, and Mrs. Livingston's income had dwindled until it was not what she considered it should be for a lady of her station. Now, of course, if Ollie married a very rich wife, he could be very liberal to his mother and sister, and that point had been happily settled by the million-dollar settlement upon Miss Travenion. It is some thought of this that is in Erma's mind once or twice in her first day's journey towards the West. The girl loves Mrs. Livingston, who had been a companion of Erma's mother, and had been very kind to the child even after her father's reverses, and had frequently visited Miss Hines' Academy in Gramercy Park, and had the little Erma, now wholly orphaned by her mother's death and father's absence, to her great house on Madison Square, where she had been regaled _en princess_ and sent back to the boarding school made happy with good things to eat and presents that make children's hearts glad. This, Miss Travenion does not forget, now that her father's settlements upon her have made her probably as great an heiress in her own right as any girl of her circle in Manhattan society. This peculiar position of Mrs. Livingston had been pretty well known to Erma, and it seemed to compel her to make no protest when the widow had taken her from the seclusion of Miss Hines' Academy at the beginning of the winter and brought her out, with much blowing of social trumpets and flowers and fiddling at Mrs. Livingston's Madison Square mansion--and also had chaperoned her at Newport. Therefore, she has rather grown to consider herself set apart for Oliver's wife, and as such has turned a deaf ear to the many men who, on slight encouragement, would be more than happy and more than ready to woo a young lady who has gorgeous beauty, a million of dollars of her own and a father of indefinite Western wealth, which, magnified by distance, has increased to such Monte Cristo proportions, that it has gained for her the title, among her set, of "Miss Dividends." Besides any notion of gratitude to Mrs. Livingston, Erma knows that this match with Ollie is her father's wish. On one of his visits to New York, she had once hinted her desire to visit and live with him in the West, and had been promptly refused in terms as stern as Ralph Travenion could bring himself to use to his daughter, for whom he seemed to have a very tender love, and in doing so he had indicated that his wishes were that she fulfil the arrangement he had made with his old-time friend, the elder Livingston. "Marry Oliver," he had said. "He is in your rank--the position to which you were born, Erma. Live in the East. The West is, perhaps, the best place to make money, but New York is _par excellence_ the place to enjoy it. Some day--perhaps sooner than you expect, I shall join you here, and settle down to my old life as club man again," and Ralph Travenion looks towards the Unity Club, upon whose lists his name still stands, and of whose smoking-room he is still an _habitué_ on his visits to Manhattan, rather longingly from his parlor in the Brevoort House, at which hotel he always stopped, in contradistinction to most of his comrades from the Plains, who are more apt to register at the Fifth Avenue or the Hoffman. It was on one of these visits at the Brevoort that Erma had chanced to meet Mr. Lot Kruger, and circumstances compelling the same, had received introduction to him. "Ha! a new convert to Zion!" the Westerner had cried out, looking rather curiously at the beautiful girl of nineteen, who had entered unannounced into Ralph Travenion's apartments. But her father had simply said: "My daughter, Miss Erma, let me present Mr. Kruger, a business associate of mine," and had so dismissed the affair, though several times afterward the Westerner had chanced to be at Travenion's apartments when Erma called, and once or twice he had appeared at Miss Hines' Academy, bearer, as he said, of news from her father to Miss Travenion, to the amusement, astonishment and giggles of her fellow-pupils and the dismay of the schoolmistress, who thought Mr. Kruger a species of Western border ruffian or bandit. However, as she sits and meditates, the thought that she is drawing nearer and nearer to her loved father, drives all else out of Erma Travenion's head, and she watches the wave-washed banks of the beautiful Hudson, and as they pass by says, "One more tree nearer papa--one more island nearer papa--one more town nearer papa," and later in the day, they having got off the New York Central, she murmurs "_One more railroad nearer papa_," and grows happier and happier as the cars bear her on. So the day passes. Her companions have settled down to their journey, and are passing their time in cards or novel reading, and Miss Travenion has plenty of opportunity for reflection, for Ollie notices that the girl seems to wish to be left to herself, and only ventures occasional remarks when passing objects demand them. Mr. Kruger, awed perhaps by the private car, which was much more of a rarity and luxury in 1871 than it is to-day, does not intrude upon the young lady or her party, though Erma notices when she gets off at the large stations for exercise that Lot's eyes seem to follow her about, as if he were interested in her for her father's sake. Thus the night comes and goes, and during the next day, the 1st of October, the party pass through Chicago, just then waiting to be burned in order that it may become great. So, running over the prairies two days and a few hours after leaving New York, they arrive at Council Bluffs, and take ferry across the Missouri River, no bridge at this time crossing that great but uncertain and shifting stream. During this two days' journey from New York to the Missouri, a considerable change has taken place in the minds of some of the members of the party as to their proposed jaunt to the Rocky Mountains and beyond. This has chiefly been brought about by Mr. Ferdie, who, having purchased a book entitled "_Facts About the Far West_," has been regaling himself with the same, and devoting a considerable portion of his time explaining and elucidating the knowledge he thinks he has gained from it to Mrs. Livingston, producing a very distressing effect upon that plump lady's nervous system. These "_Facts About the West_" consist chiefly of anecdotes of the border ruffian kind, descriptions of various atrocities, Indian massacres, Mormon outrages and vigilance committees, and are of such a very highly colored and blood-curdling description that Mr. Chauncey himself remarks, as he finishes the volume: "If these are _facts_ about the West, I think the _fiction_ will be too rich for my blood!" Though half-believing the same, this young gentleman imagines he has acquired in his two days between New York and Council Bluffs, considerable knowledge of the manners of the Western frontiersman, border-ruffians, stage-drivers, Indians, Mormons, and buffaloes. A number of the more blood-curdling anecdotes he has detailed to Mrs. Livingston at odd times, enjoying her shudderings at such stories as that of the waiter in the New Mexico hotel, who shot the Chicago drummer to death because he declined to eat the eggs and said they were incipient chickens; also, a few of the more cruel exploits of celebrated Johnnie Slade, the murderous superintendent of a division of the Ben Holliday's stage line, together with a full, true and accurate account of the atrocious butchery of one hundred and thirty three men, women and children by the notorious John D. Lee, of Utah, the Mormon bishop, and a portion of the Mormon militia, disguised as Indians, that occurred in 1857, and now known under the head of the Mountain Meadow Massacre; "The Last Shot of Joaquin, the California Bandit," etc., etc. These revelations of Western atrocity Mr. Ferdinand is delighted to see produce upon the nerves of Mrs. Livingston effects more demoralizing than the morphine habit. And he would continue his narrations, with much _gusto_, to the agitated Mrs. Livingston, did not Erma, who has been listening indifferently to his tales of blood, suddenly, at her first opportunity, lead the chuckling Ferdie aside, and, placing two flaming eyes upon him, whisper: "Not another of your Western horrors to your aunt!" Then her voice grows pathetic, and she mutters: "Would you frighten her so that she retreats from her journey and takes me back to New York, and deprives me of seeing my father--the joy I am looking forward to minute by minute, and hour by hour." This oration, emphasized by savage glances and made pathetic by flashing eyes, has a great effect on Mr. Ferdinand, and he promises silence, remarking to himself: "What a stunner that Erma is, and only out of boarding school ten months." As it is, when Ferdie first looks upon the Missouri River and utters, "The West is now before me. I feel as if I knew it very well from my guide-book," tapping his blood-curdling volume. "Now for a practical experience of the same," adding to this one or two attempts at Indian war-whoops, the effect of his narratives has been so great on Mrs. Livingston that she puts her plump hands over her pale blue eyes and shudderingly mutters: "The West--shall I ever live to come out of it?" and would take train immediately for Eastern civilization, were it not that she fears the laughter of her daughter, Louise, and the sneers of Oliver, her son, who has several times pooh-poohed Ferdie's anecdotes of Rocky Mountain life, and once or twice, during his more atrocious recitals, has ejaculated "Bosh!" As she descends from her car at Council Bluffs, she lays one trembling hand on her son's arm, and makes one half-hearted expostulation, "Don't you think, since we are compelled to leave our private car here, we had better end the trip and return to New York immediately?" This Mr. Oliver silences by a stern "What! Our tickets already bought for San Francisco? Besides that, Van Wyke Stuyvesant has just come back with his mother and sisters, and pronounces the trip delightful, and I don't wish Van Wyke, who is something of a braggart, to be able to talk of the Yosemite and Big-trees and I be unable to say I have been there also. Besides, Erma is looking forward to meeting her father." Thus compelled, Mrs. Livingston nervously accepts her son's escort to the ferry boat, and the party cross the Missouri River to take cars at Omaha on the Union Pacific Railway--Mr. Oliver, calmly indifferent to his mother's feelings, and only intent upon using some of the chances of the journey for making his romantic declaration to Miss Travenion. It will give that young lady, he imagines, the opportunity she is anxiously awaiting, to accept his distinguished name, large fortune and small heart; though did he but guess it, Miss Travenion has but one thought in her soul--fifteen hundred miles nearer papa! Mr. Chauncey, however, is very anxious for the wonders of the border land he has read about, crazy to see a herd of buffaloes, and determined to investigate Western matters for himself generally, in order to have some rare stories of frontier life with which to make his Eastern college chums open their eyes over social spreads at the "D. K. E.," for this young gentleman will enter Harvard as freshman next term. An Alma Mater of which he is already very proud _in futuro_, and in which he is very anxious to distinguish himself, not as a reading man, but as a Harvard man--a being, who, this young gentleman fondly imagines, has the beauty of an Adonis, the muscle of a Sullivan, the pluck of a bull-terrier, the brain of a Macchiavelli, and the morals of a Don Juan, disguised by the demeanor and bearing of a Lord Chesterfield. So the young man springs eagerly ashore on the Nebraska side of the Missouri, and cries out in a laughing voice: "Omaha! All aboard for the Rockies and buffaloes and Indians and scalpings!" exclamations which make the widow's nerves tingle and the widow's plump hands shake a little, as her son assists her across the gang-plank. Then, his mother being landed, Ollie turns to offer the same attention to Erma, but to his astonishment he is anticipated in his act of gallantry by the Western Mr. Kruger. This gentleman, apparently, near his native heath, has grown bolder, and as he expresses it to himself, "has been do'en the perlite" to Miss Travenion, indicating to her the various points of interest in Omaha as seen from the river, together with the Union Pacific Railway bridge, which is at this time in process of construction. "Your daddy and I once spent four hours in winter trying to get across this river, Sissy, and were mighty nigh froze to death doing it, and if it had not been for my U. S. blanket overcoat that I picked up when Johnston was out thar invadin' us"--he checks himself shortly here and mumbles: "I reckon your old man would have given in. But here we air--Permit the hand of fellowship over the step-off!" This allusion to her father is received by a grateful "thank you" from the young lady, who, if she has read of Albert Sydney Johnston's campaign in Utah has forgotten the same, and she accepts Mr. Kruger's aid across the gang-plank in so easy and affable a manner that Lot proffers his further escort to the omnibus waiting to bear this young lady up the hill toward what is called the railroad depot in Omaha. Having assisted her into the 'bus with rather effusive gallantry, and noting during his attentions a ravishing ankle in silken hose that makes his fatherly eyes grow red and watery, he remarks with a chuckle to himself as he sees the New York beauty drive off: "If Miss High-Fallutin' should come to Zion in the Far West, oh Saints of Melchisedec!" and is so overcome by his emotions that he almost misses the last transfer omnibus. So, it comes to pass that in the course of a few minutes they all find themselves at that ramshackle affair that was, and is now, for that matter, termed the Western Union Depot in Omaha. Here the train is drawn up, ready for its race towards the West. Attached to it are two Pullman cars, in one of which Erma's party have engaged their accommodations, which consist of a rear stateroom, occupied by Mrs. Livingston and her daughter, a forward stateroom, which has been engaged for Miss Travenion and her maid. The section next his mother's being occupied entirely by Oliver, that young man always looking after his own comfort and luxury very thoroughly; while a section in the forward end of the car, next Miss Travenion's stateroom, has been set apart for Mr. Ferdinand Chauncey in order that he may be situated so as to give Erma any masculine assistance or protection she may require. Of course, this is by no means so convenient for the New York party as the private car, which had been placed at their service by a relative of Mrs. Livingston, one of the magnates of the Pennsylvania Railway, but it had been considered by Mr. Oliver best to submit to the more contracted accommodations found upon a general sleeping car than to the exorbitant charges of the Western railways. Miss Travenion has already made herself comfortable in her stateroom by the aid of her maid, a pretty French girl, who is about as useless a one as could have been selected for this trip, save in the matter of feminine toilet; when glancing into the open portion of the sleeping car, Erma gets a little surprise. She sees Captain Harry Storey Lawrence entering the same, and placing his _impedimenta_ in the section opposite Ferdie's, which from its location is also next to her stateroom. She gives the young man a slight bow, which he acknowledges with military courtesy, a little red showing under the tan of the sun upon his hardy cheeks; but thinks only passingly of the matter, judging it a mere chance of travel, she having already heard the gentleman state that he was returning to Utah. She would probably pay more attention to the affair did she know that what she considers a mere accident of travel, has been brought about on the part of the young man by deliberate design. Lawrence having finished his business in Chicago, and his telegrams from Southmead received at the Sherman House indicating that there was no immediate hurry for his presence in Salt Lake, that young gentleman had said to himself, "Why not travel with _her_? Three days in a Pullman sleeper are equal to a voyage at sea. Before my arrival at Salt Lake, _she_ shall have better acquaintance with me than a few words in a Delmonico supper room can produce." Actuated by this idea, the captain had journeyed leisurely to Omaha, and discovering the location of Erma's stateroom, had promptly selected the section next to it for the trip to the West. Very shortly after this, with much ringing of bell and much blowing of whistle, the train gets into motion, and passing out of the Omaha depot, in a few minutes is climbing a little ascent over which it will pass into the valley of the Platte, to run along endless plains till the snowy summits of the Rocky Mountains come into view on the Western horizon. To the south, a low range of hills is bordering the river; to the north prairies, nothing but prairies; to the west nothing but prairies, save two long lines of rails that run straight as an arrow towards the setting sun till they seem to come together and be one. Gazing at these, her eyes full of expectant happiness and hope, Miss Travenion murmurs, "At the end of these, one thousand and odd miles away, my father," and the green prairies of Nebraska grow very beautiful to her, and the soft southern wind, as it enters the car windows, seems very pleasant to her, and the rays of the setting sun make the green grass lands and the long reaches of the Platte River flowing over its yellow quicksands and dotted with its little cottonwood islands seem like a landscape of Heaven to her. Then Ferdie comes in, looking eagerly out of the car window, and whispers: "Do you see any buffaloes yet? I have got a revolver and a sporting rifle to kill them." A second after he ejaculates, "What's that!" And Erma starts and echoes "What's that?" For it is a sound these two have never heard the like of before--the shriek of the Western train book agent--not the pitiful note of the puny Eastern vender, but the wild whoop of the genuine transcontinental fiend, who in the earlier seventies went bellowing through a car like a calliope on a Mississippi River boat. "Bre-_own's_ prize candies! Twenty-five cents a box, warranted fresh and something that'll make you feel pleased and slick in every one of 'em--Bre-own's prize candies." Being of a speculative turn of mind, Ferdie invests in one or two of these, and he and Erma open them together and laugh at their bad luck, for Ferdie has won a Jew's harp, worth about a cent, and she is the happy possessor of a brass thimble, and the candies, apparently, have been manufactured before Noah's Ark put to sea. While joking about this, a new idea seems to strike Ferdie. The news-boy, who has gathered up his packages after making his trades on the sharpest of business principles, is leaving the car. Mr. Chauncey asks him if he has any Western literature. "I always have everything," cries the young man. "Give you 'The Scout of the Plains,' or 'Long Har, the Hermit of the Rockies,' for twenty-five cents." "I don't want fiction; facts are what I'm after," says Ferdie, interrupting him. "Then I'll accommodate also," remarks the youth, and going away, he returns after a few minutes bearing four or five bound volumes, entitled, "The Oatman Girls' Captivity among the Apaches," "The Construction of the Union Pacific Railway," "The Life and Adventures of Jim Beckworth, the Naturalized Crow Chief," "Kit Carson, the Pioneer," "Fremont's Explorations" and "Female Life among the Mormons, by the Wife of an Elder of the Latter-Day Saints." "Facts come higher," he says, "than lies. These are bound books, and will cost you all the way from $1.50 up to $4. But you can turn 'em in at the end of the trip, if you want, and I will let you have fifty per cent. on them. I had sooner you did it that way, because then _I'll_ bag the profit, not my boss." Whereupon, Ferdie selects "Kit Carson," "The Building of the Union Pacific Railway," and "Female Life among the Mormons," tendering a ten-dollar bill, for which he receives very little change, but making the agreement for the return of the books on arrival at Ogden, much to the delight of the news-agent, who remarks oracularly, "Buck Powers is never quite left." "Oh, that is your name, is it?" says Mr. Chauncey. "Probably you know a good deal about the West yourself?" "I was born in Chicago," answers the boy proudly, "and railroaded ever since I was corn high." "Ah, a railroad man?" "You bet! I've run on the C. B. & Q., I have," remarks Buck, his voice growing proud, "and any man that has run on de boss road of the West out of Chicago, can call himself a railroad man and nothin' else." In this exaltation of the Chicago, Burlington & Quincy, Buck was by no means alone in the early seventies, for somehow that was considered the great road west of the Mississippi, and all who were connected with it from a switchman up, seemed to be very proud of the C. B. & Q., and to run upon it into Chicago, appeared to them to be the acme of railroad bliss and happiness, which was the acme of all happiness. So they kicked off tramps with a proud kick, and they coupled freight cars with a self-satisfied air, and they received deaths with complaisance as defective couplings broke and box cars crashed together, and they made up passenger trains and ran locomotives with the haughty air of men belonging to the most prominent road in that great country which centred in Chicago, to which the rest of America, especially the East, was but an attachment. "Oh, you are a railroad man--a _Western_ railroad man. Perhaps you can tell me about the Rocky Mountains?" "What I can't tell you about the Rockies and the U. P. ain't worth knowing," remarks Buck. "After I get through with this candy trip, and give 'em a rattle or two on books, notions and fruit, I'll come back and give you some eye-openers, because I can see you're going to be a good trader." Thus tagging on business with pleasure and self-glorification, Buck Powers proceeds on his way through the cars, shouting in a voice that drowns the roll of the wheels and the tooting of the locomotive: "Bre-_own's_ prize candies! Twenty-five cents a package! Warranted fresh and _gen_uine, and each package guaran_teed_ to contain a donation! It is your last chance to-night! Last chance to-night for _Bre_-OWN's prize candy and Chicago chewing gum!" During this interview, Miss Travenion has looked on with an amused glance. She is astounded that one so small can make so great a noise, for Mr. Buck Powers is but five feet and five inches high, and rather slight, skinny, and wiry of frame, but his voice is like that of Goliath of Gath, with occasional staccatos stolen from the midnight yelp of the coyote of the plains. As the boy's howls die away in the next car, she says suddenly to Ferdie, "What are you going to do with those books?" "Amuse auntie with them." "That I forbid you to do. No more fibs about the West to Mrs. Livingston. Do you want her to have a nervous fever?" "Very well," remarks Ferdinand, contemplatively. "If you object to my instructing auntie, I will keep them for my own amusement and knowledge." Then he cries suddenly, "By George, wasn't that a buffalo?" and throws up the car window, and looks out excitedly, to the serious danger of his caput, for the train is running through a small town. And Erma laughs and says, "No, it's a cow." Just here the conductor comes in and makes everybody on the car alert and happy, for he cries: "GRAND ISLAND! THIRTY MINUTES FOR SUPPER!" CHAPTER V. THE GRAND ISLAND EATING-HOUSE. But with this announcement comes another sensation to Miss Travenion. Ollie Livingston has been engaged most of the afternoon trying to make the trip comfortable for his mother, for, whatever may be his other failings, he certainly is a dutiful and attentive son. As the train slackens its speed, he passes to Miss Travenion's stateroom, and remarks: "You have heard the conductor announce supper. Ferdie, take care of Louise and her mother. I will see to Erma." A moment after he ejaculates nervously: "I'll just wash my hands, and be with you in a moment," and moves hurriedly back to the gentlemen's wash-room at the rear of the car, leaving Erma alone. Miss Travenion makes her own preparations in the privacy of her stateroom, and steps out to find herself cut off from the rest of her party by her fellow-passengers, who have risen hurriedly, and are crowding _en masse_ through the aisles, anxious to get to their evening meal as rapidly as possible, most of them being old Western travellers and knowing that if they wish to get a good supper, it is best for them to be among the first rush upon the viands of a Pacific railroad eating-house. The train has stopped, and caught in the crowd, Miss Travenion finds herself swept out upon the front platform of the car; a couple of stout Western women crowd past her, shoving her nearly off the platform. The Pullman porter shouts to her to look out. She has a hurried vision of Mr. Lot Kruger rushing to her assistance in the next car, and blocked in the aisle and struggling to squeeze past Buck Powers, who has been caught in the supper rush and who is dashing about like a fiend to save his wares from destruction. She hears a voice that is half-way familiar say incisively: "This way, Miss Travenion, at once!" and looking down, sees Harry Lawrence's stalwart arm uplifted to assist her from the car. She puts out two little gloved hands. These are eagerly seized upon, and in an instant she is lifted lightly to the ground. Here, blushing very slightly, she murmurs, "Thank you, Captain Lawrence!" "I am glad you remember my name," answers the young man in a very happy voice. Then he continues rapidly, "Excuse me a second. Your maid does not appear to know what to do." And he assists the French abigail to alight with as much care, if perhaps not as much ceremony, as he did the mistress. "Yes," replies Erma. "We travelled by a private car as far as Omaha, and, of course, had our meals on board of it. Therefore, Marie was rather disconcerted--as, to tell the truth, so was I." "Ah, then, you _do_ need my assistance, if you want a meal," says Harry quickly, for the gong is sounding very wildly outside the eating-house, and the throng from the long train of cars is moving bodily upon it. Noting this, the young man cries shortly: "Indecision means hunger--at all events, the leavings. Come with me!" Then, perceiving that Erma is hesitating and looking towards the car from which Ferdie and Louise are just appearing, and which still conceals Mrs. Livingston and her son, he says hurriedly: "Quick; I'll reserve a table for your party and get them a first chance at the meal. Come at once if you want your supper!" "Of course I want my supper," cries Miss Travenion with a laugh; for the brisk Nebraska air, which is quite often cool toward evening, in October, has stimulated the young lady's appetite, which, like that of most healthy girls of her age, is generally a good one. So the young lady, placing her hand upon his arm and followed by her maid, turns away from the crowd and is led to a side door, Lawrence seeming to know the by-ways of the hotel pretty well. In front of this are lounging the station master and two or three railroad employees. These spring up with ejaculations of welcome and delight! One cries, "God bless you, Cap!" and another, "Harry, you're doing well." A third guffaws _sotto voce_, "You bet he is." Returning their salutes, he says shortly, "Please let me in at the side door--before the rush. This young lady is hungry." A moment after they are in the dining-room of the railroad hotel before the crowd of passengers have entered by the main portal. This is a large apartment filled with tables, each of which will accommodate six people, and each presided over and waited upon by a brisk moving, calico-clothed Nebraska maiden. A moment after, Erma's escort says to a bright-eyed prairie-girl who is flourishing a feather duster to keep the flies off an as yet unoccupied table: "Sally, reserve this table for myself and party." Then to Miss Travenion's astonishment the maid answers, giving him a look of open-eyed admiration, "Yes, Cap!" The next instant she finds herself seated beside him, and her maid, under his direction, taken to another table and made comfortable by another brisk Nebraska girl, who also answers deferentially, "Yes, Cap!" Then the one employed at their table calmly but uncompromisingly waves off both flies and passengers from the tempting seats with her feather duster, remarking, "This 'ere table's engaged! This 'ere table's engaged," to applying drummers and hungry cattlemen who would make a raid upon the precious vacant chairs; for all the other seats in the room are by this time in use and the viands are flying off the tables in a manner peculiar to Western appetites; while over all this comes in continual chorus from the waiting-girls: "Steaks--chops--ham and eggs--tea or coffee--pie or pudding," with an occasional variation of "stewed prunes or fruit." In this chorus their attendant maid has already joined, singing out in a business way, "Steaks, chops or ham and eggs," when to Miss Travenion's awful blushes, the girl suddenly stops her song and giggles, after the free and easy manner of the prairies, "I know what's the matter with you, Cap; you've been going and gitting married, and are bringing your wife West!" casting a look of identification on Erma as the imported bride. To this Harry, choking down a rising curse, mutters in a very hoarse voice, "Steaks for two, and ham and eggs _turned_!" Then Ferdie inserts himself into this scene of embarrassment to the young lady, and from which she has half risen to fly in a sudden bashful spasm, and says: "Erma, what the deuce have you been doing? Mrs. Livingston is almost hysterical, and thinks the Indians have got you, when it is only Captain Lawrence and--supper." "Yes," answers Harry, who blesses the boy for his interruption; "I know more about Western eating-houses than you do. I have rescued Miss Travenion from the crowd, and reserved a table for the rest of your party. Just bring them along, will you--that's a good fellow?" To this, Mr. Chauncey, who has already met Lawrence upon the train during the afternoon, answers: "Won't I? I have been hunting everywhere for a place for our ladies. It was these vacant chairs that attracted me." Then the young New Yorker, having gone in search of his party, Miss Travenion once more finds herself subject to the attentions of the gentleman beside her. But these are so very respectful that her embarrassment gradually vanishes, and she devotes herself with considerable comfort of mind to the supper which has just been placed before her, for Captain Lawrence is particularly careful from now on that his attentions to her, though effective as regards her wants, shall have not the slightest affectation of familiarity in them. So the girl, looking at him, thinks: "Some men who might consider themselves of perhaps higher breeding than this one beside me, would have made a joke out of that awful _contretemps_, but Captain Lawrence is a gentleman, and gentlemen are very much the same all the world over," and once or twice, when he does not notice it, she turns grateful eyes upon him during pauses in the meal. A moment after, Mr. Chauncey re-appears, followed by the Livingstons. Mrs. Livingston mutters: "Good gracious, Erma, how you frightened me. My heart is beating yet. If anything had happened to you, what would I have said to your father?" She would continue her emotion, did not Miss Travenion quietly say, "You owe your supper this evening to Captain Lawrence, who was kind enough to take charge of me in the crush, and also to look after your interests in the matter of chairs and vacant table." To which Miss Louise ejaculates: "Oh, how good of you. I'm dying of hunger!" and the widow, who still remembers the fortunate compliment of the young man, remarks: "Captain, as I owe my meal to you, I will sit beside you," giving him a grateful glance and taking the chair on the young man's left hand. Then, being compelled to it, Mr. Oliver Livingston suddenly remembers that he has met the Westerner before,--a thing he has forgotten, though he has passed him several times upon the train, and suddenly says: "How are yer?" in an absent-minded sort of way, and seating himself enjoys the pleasures of gastronomy. As the party's appetites become satisfied, their tongues begin to move in conversation, and Harry, taking advantage of the situation, proceeds to make himself very agreeable to Mrs. Livingston; for this young man has been thinking the matter over during his three or four hours on the train, and has concluded that to be a friend of the chaperon's will be very useful to him in his intercourse with Miss Travenion. "I was afraid," says the New York widow, "that Erma had been carried off by Indians." "Indians," remarks Lawrence, "were plentiful enough about here four or five years ago, but the railroad, with its settlements, has swept them back. In 1867 there were too many of them at times," and the young man's brow grows dark and his lips compressed with some recollection of the past. Throwing this off, he explains lightly to Mr. Ferdie, who begins eagerly questioning him on the point, that any buffalo that may be seen will be probably far to the West of where they are now; their best hope of catching sight of them being during the next day's journey. "If you had wanted to see buffalo in quantities," he continues, "you should have journeyed on the K. P., one hundred and fifty to two hundred miles south of here. There they graze, sometimes, even now, in droves of ten thousand by the side of the railway track." "By Jove!" cries Ferdie to this information, looking with longing eyes to the South. "But we will return by the K. P., auntie, won't we?" Then he questions suddenly: "You have killed buffalo, haven't you, Captain Lawrence?" "A few," remarks the Westerner quietly, and from that time on he is a hero in Ferdie's eyes. Mr. Ollie having by this time finished his meal,--a business that he has interspersed with a few curt remarks about the badness and greasiness of Western cooking and the general inefficiency of frontier waiter-girls, he arises and suggests, "If you wish to miss this train, you had all better linger a little longer over the table." To this, Mrs. Livingston suddenly gasps, "Hurry! The passengers are all leaving the room!" "Oh, no hurry! They are only gentlemen anxious to get at their cigars," says Harry, to whom the meal has been a very pleasant one, Miss Travenion having made it brilliant by one or two glances from her bright eyes and a few vivacious remarks. But the chaperon suddenly cries in a voice of terror, "If we miss the train, we are here on the prairies, unprotected and ALONE!" This pathetic remark, in a rising young frontier city of two thousand inhabitants, produces a giggle from Miss Louise. She titters, "Pooh, ma! This is a metropolis. I saw a dozen trainmen, half a hundred loafers and one or two tramps on the platform as we drew up." But Mrs. Livingston having risen, the party saunter towards the door, that lady thanking Lawrence for some information he has given, tending to dissipate her fears of wild Western adventure on the railroad. She concludes this by saying, "You must give us a little of your aid and protection, we have had so little frontier experience, Captain,"--a request that gentleman is very glad to accede to, and he promises that he will look after them all, especially the widow, very thoroughly and very faithfully during their journey. Harry in conversation with Mrs. Livingston has left the room, so have Ferdie and Louise, and Ollie is employed settling the score; Erma finds herself alone. Actuated, perchance, by a wish to learn more of the gentleman who has been kind to her this afternoon, and perhaps prompted by some curiosity to know why he is treated with so much respect under the familiar appellation of "Cap" by the Western waiter-girls, she turns back, and walking up to the bright-eyed abigail who has waited on them, says, "You seem to know the gentleman who brought me into supper this evening very well." "Oh, Cap Lawrence?" answers the girl. "I should think so; we all have a pretty powerful liking and respect for him about this portion of the country." "And why?" "Why?" cries the Western girl. "Don't you know? Well, five years back, when this 'ere hotel was nothin' but a log cabin and I worked giving meals to our section men, the Indians made a raid up thar at Elm Creek," she points towards the west, "and if it hadn't been for the Cap taking a hand-car and going up the track they would have wiped out every section hand to the last man. As it was, they killed five of them, and it ain't every man out here that wants to run into a lot of Sioux on the war-path, in an open hand-car, but Cap Lawrence is the man to do it. You are married to him, ain't you, Missus?" "No," replies Erma, growing very red. "I am married to no man," and striding away from the girl joins Ollie, though she catches a prophetic, "Wa-al, perhaps some day you will be. I seed him look at you once or twice, and you'll be mighty lucky if you catch him." The subject of this colloquy is standing on the platform smoking his cigar; he sees Miss Travenion pass him upon the arm of Mr. Oliver Livingston, and wonders why the girl blushes so deeply, though she gives him a pleasant nod. Then he suddenly thinks, "It is that accursed remark of that red-headed Sally in the eating-house," and does not know that Sally has done him one of the best turns that have as yet come to him. She has set the mind of the girl he loves running upon a subject that had not as yet occurred to her. As it is, Erma gives a glance at the stalwart figure of the Westerner as he stands, in athletic ease, puffing his cigar, then catching sight of Ollie's rather diminutive figure, compares the two, perhaps not altogether to the advantage of Mr. Livingston. As Miss Travenion is assisted into the train by her escort, Lawrence looking at her himself hears a low but resonant whisper at his side, "By Jove, Cap, ain't she purty? Reckon she must come from Chicago." Looking around he sees Buck Powers standing at his side, gazing in admiration at the beauty who has caught and entranced the engineer's soul. This would make Harry angry did he not notice that the news-agent is very young, though his face has that peculiar precocity that comes from an early struggle with the world and an early battle for life and bread, and notes that the tone of the boy is as respectful and loving as his would be did he happen to speak of his divinity. A moment after, Mr. Livingston returning from the car, Captain Lawrence accosts him and offers him a cigar. "Awh! thanks," remarks Ollie, being compelled to the same, and accepting it, he finds it to his astonishment to be a very good one,--much better than the average weed he would get in a New York club: for this young man does not know that the Western mining man and speculator uses the very best of cigars, wines, and all creature comforts, even when his luck is hard and his pocket almost empty. A moment after Mr. Lot Kruger passes the two, and gives Harry a by no means kindly glance, for he has noticed the attentions of this gentleman to the daughter of his old friend, and does not like them. This feeling is perhaps also felt, though at this time in a lesser degree, by Mr. Oliver Livingston, who somehow or other has arrived at the conclusion that Miss Travenion likes to listen to the conversation of this gentleman from the West, and does not like it very much more than Mr. Kruger. Consequently, when the engineer rings the bell and the conductor cries, "All aboard!" Harry Lawrence has made one active and one at present passive enemy, though he is rapidly growing to be a hero in Mr. Ferdie's imagination; and as for Buck Powers, he has loved and admired this young engineer of the Pacific Railway for years, as nearly every other employee of the same, especially those engaged in its early building, have done ever since he ran the lines in Nebraska when that State was a howling wilderness of Indians, wild animals, trappers and prairies. Then the train, getting under headway, passes with illuminated Pullmans and flashing headlight into the night of the plains. Miss Travenion, with a new interest in her mind as to this Western gentleman chance seems to have thrown into her way, looks out of her stateroom--the car is half empty, most of its male passengers being in the smoking room with their after-dinner cigars. Among them, Ferdie and Ollie. Captain Lawrence is at the other end of the car, conversing with Mrs. Livingston and Louise. Erma carelessly picks up a book,--one of Ferdie's purchases, the volume on the Union Pacific Railway; and glancing languidly over its pages, sees a picture of Indians attacking a hand-car, and reads, "Elm Creek Massacre" in large type. Beneath it is an account of the heroism of Captain Harry Storey Lawrence. Then the brakeman cries out "Elm Creek." The train pauses for a moment, and gazing out, she can see the station house on the side track. A moment after, the locomotive dashing on again, she finds herself peering into the darkness that lies upon the low stretch of prairie, and wondering exactly whereabouts the man sitting so quietly and conversing with Mrs. Livingston, made his fight; and her imagination getting the better of her, she seems to see the stalwart figure, which is commencing to interest her, standing on a little hand-car on that lone prairie, surrounded by Indians and fighting them off, and saving the section men surprised at their work, as they drop their tools and run from their labor; and she sees his dark eyes, that she has commenced to know very well, flashing with determination as he encourages the fleeing laborers, and getting them on the car, they make their running fight towards the station, and hears the cracking of the deadly rifles and the whoops of the pursuing savages. She is interrupted in this fantasie by Mr. Livingston's placid voice, saying, "What are you reading, Erma?" for she still has the volume in her hand. "Only an account of the construction of this railway," says the young lady, and she passes him the volume. Looking over the account of the "Elm Creek Massacre," Ollie's eyes open rather widely; but, a moment after, he remarks sneeringly: "This fiction of the Rocky Mountains seems to make quite a hero of your friend Lawrence. I wonder if he wrote the book himself?" And the gentleman chuckles to himself, imagining he has been rather witty. Miss Travenion's reply rather disconcerts him. "I am glad you call him my friend," answers the girl, a gleam of admiration in her blue eyes. "Any man who could do what is written there, is worthy to be any woman's friend." "Oh, indeed," says Mr. Livingston, rather nettled at this; partly because he thinks his joke is not appreciated, and partly because he does not care about Erma Travenion showing an interest in any other man save his own small self. "I suppose you will soon make a first-class border ruffian out of your hero?" Then he utters oracularly: "I wonder how it is that some girls seem to take such interest in 'men of blood.'" "I don't take interest in 'men of blood,'" cries Miss Travenion, rather warmly, for this remark about border ruffians is not pleasing to her; "but I do take interest in the men of courage, determination and manhood, who are risking their lives to make this country a greater America." But here she gets a surprise from Ollie, who, incited by the beauty of the girl, which is made greater by her enthusiasm, replies suddenly: "If I thought you would like it, Erma, I myself would become a pioneer." The idea of Mr. Ollie's turning frontiersman, proves too much for Miss Travenion's control; she bursts into a fit of laughter, which disconcerts the young man, and makes him retreat from her, with a plaintive, "I meant what I said. I didn't believe you would treat my expression of regard for you with a jeer." Left to herself, however, Erma goes into more thought about this man who has risked his life for others, and even after she has gone to bed, as she turns upon her pillow, visions of Captain Harry Storey Lawrence, fighting Indians, come to her, and she wakes up with a suppressed scream, for he is about to be scalped, and finds that it is only the shriek of the locomotive, and the war-whoops of the Indians are only the outcries of the porter, announcing that they are approaching Sydney, where they have thirty minutes for an early breakfast. CHAPTER VI. MR. FERDIE DISCOVERS A VIGILANTE. So, making a hasty toilet, Miss Travenion steps out of her stateroom to find the car empty, it having already arrived at the eating-station, and the passengers having departed from it. On the platform, however, she is greeted by Ferdie, who cries out: "Come along, Miss Lazy Bird. All the rest are in at breakfast. I have got some news for you." "News about whom?" says the girl lightly. "About the Indians. There's some off there. You needn't be afraid! I've got my revolver on, and if they act nasty, I'll fix 'em as Cap Lawrence does," says the boy, and he leads her a few steps to one side, where Erma sees a Sioux buck, two squaws and a pappoose--the warrior on a pony and flourishing about in a red blanket and soldier hat, though his leggings are of the scantiest proportions. The squaws, as is their wont, extend their hands for stray coins, though the Sioux are by no means such beggars as their more degraded cousins, the Piutes on the Central Pacific in Nevada. Looking at these unedifying redskins, Miss Travenion finds that Cooper's novels, which she had once regarded as facts, have immediately become fictions. "I was going to get my rifle," babbles Ferdie at her ear, "but Buck Powers told me I'd be jugged if I shot at 'em. They're at peace now." Then he goes on confidentially: "I have interviewed Buck about Cap Lawrence, and it cost me about two dollars in indigestible candies and peanuts, but I got the information. Buck says the Cap is a snorter on Injuns." "Don't use such language in my presence, Mr. Chauncey," cries Erma sternly. "Oh, I am only quoting Buck," answers Ferdinand. "Buck says the Cap has killed hundreds of buffalo and rafts of Indians--heaps of them. Say! What's the matter with you? I thought you'd like to listen to the history of your Indian killer," continues Ferdie, surprised; for the girl has turned suddenly away from him and is passing on towards the eating-house. Then he suddenly ejaculates, "Well, I'm blizzarded!" a queer wild notion having got into his brain. And he has guessed very nearly the truth; for Miss Travenion, for some reason, which is at present indefinite to herself, is not altogether pleased at hearing this Western gentleman's name always connected with deeds of blood. In the dining-room she finds her party seated at a table, at which a chair has been reserved for her, but Captain Lawrence is not with them, and looking about, she sees him at another table. Then Ferdie, bolting his food, finishes his breakfast in about five minutes, and departs in search of Western adventure and information, not on the main platform of the station, but in out-of-the-way saloons and shanty barrooms; methods of frontier slumming that are productive during his trip of one or two decided sensations to this young gentleman, as well as the rest of his party. Shortly after Mr. Chauncey's departure, the meal being finished, Miss Travenion wanders with Mr. Ollie to the platform, and notices Harry smoking his cigar, and surrounded by a lot of the train men and station officials, who seem to crowd around him at every stop they make, as if anxious to do him honor, Buck Powers among the number. A moment after, Mr. Livingston having left her, the news-boy sidles up to her and remarks, having an eye to both business and pleasure, "I've got some prime California peaches saved up for you. You weren't out when I come through the train before breakfast--two dandies at ten cents apiece. The Cap chewed one this morning and said it was fine. Ain't he a stem-winder, though?" goes on the boy. "He was the most popular man on the line when it was built. You needn't pay for them peaches unless they're good." "Thank you, Mr. Powers," answers the girl, giving the boy a bright smile, for somehow she is quite pleased to note that Captain Lawrence seems so well liked by all who know him. "Call me Buck! Side-track the Mr. Powers! You make me feel as if you were offish," says the youthful news-agent, giving Erma a glance of admiration. "Very well, Buck," laughs the girl. "You may bring me the peaches," and would perhaps say more to him, did not Mr. Lot Kruger, who seems somehow to always have his eyes upon her, casting a quid of tobacco out of his ample mouth, approach her and suggest affably, "Prairie air seems to bloom you up this morning, Miss." Then her party being about her, Erma finds herself compelled to introduce the Western Lot to them all. These introductions are very affably received by Mr. Kruger, who insists on shaking hands with the whole party, an attention not very well received by Oliver, though Mrs. Livingston, thinking from his peculiar toilet he is in some degree a Western border ruffian, and it will be best for her personal safety to be very polite to him, receives him with effusive but nervous politeness, to the joy of Lot's soul. So he seats himself beside her, and goes into a free and easy conversation with the widow, giving her his views of things in general and the West in particular. Turning from them towards her own stateroom, Erma chances to meet Captain Lawrence, who is just entering the car. Allured by the bright nod she gives him, this gentleman ignores the pleasure of an after-breakfast cigar, and sits down to a long conversation with the young lady, which is interrupted by occasional visits from Mr. Oliver Livingston, who comes up at odd times to ask Miss Travenion if he can do anything for her comfort, for he is getting annoyed at Erma's giving her time to an outsider, as he terms the engineer, and were it not that Oliver Ogden Livingston has such an appreciation of his own charms, intellect and social position, he would be jealous, which would be a fearful tax on his placid nerves, that are not accustomed to violent emotions. As the train passes along, the captain incidentally mentions a few things of interest in sight from the cars, stating to Miss Travenion that they will soon be in sight of the Rockies, and this leads to the girl's asking him about the "Elm Creek" affair, which he puts away, saying that it was not much, though there were a great many wild doings, both by the Indians and the whites, during the construction of the road, and some recollection coming upon him from the past, the young man's face grows dark, and he suddenly changes the subject, saying that Indian fights are not generally half so desperate as some affairs that took place in the late war. This produces questions from Erma, and she learns a good deal of Lawrence's early life; how his father emigrated from Massachusetts, being a nephew of that celebrated seaman Lawrence, whose words are still remembered--"Don't give up the ship"--and of this relationship and memory the young man seems very proud. He tells her that his father is now a large farmer in Eastern Iowa, and the girl drawing him out by deft suggestions, learns that he was educated for a civil engineer, but at the breaking out of the war, left college and went to soldiering, and became, after a year or two of fighting, captain of an Iowa battery. The conversation goes on very pleasantly until he suddenly cries out, "The Rocky Mountains!" and shows her snow-clad peaks looming up amid the blue sky to the west, just as the train is running into Cheyenne, where something occurs that gives Miss Travenion a great shock, and makes her change her opinion considerably about this young gentleman, to whom she has devoted so much of her thoughts in the last twenty-four hours. Like most of the sensations of this life, it comes unexpectedly. She has just finished a comfortable sort of dinner in the Cheyenne eating-house, and is sauntering about, watching the change of locomotives, and trying to get a good look at Long's Peak, which is so distant that she can hardly tell whether it is snow or cloud, when she is joined by Mr. Ferdinand, who shocks her by whispering these astonishing words: "Come around the corner and I'll show you a telegraph pole where Captain Lawrence hung a man." "Hung a man? You are crazy," returns the young lady indignantly; then she sneers, "Buck Powers invents silly stories to incite you to buy more candy." "Not at all crazy, but rather up to the snuff," retorts Ferdie, who apparently is strongly excited and profoundly impressed. "Besides, Buck didn't tell me this. I have just met a gambler in that barroom over there"--he points to a shanty drinking saloon, some hundred yards down the track--"and he says Cap Lawrence hung his pard, Nebraska Bill, to a telegraph pole." "Impossible," remarks Erma in angry scorn. "So I thought at first, but the man showed me the telegraph pole and said that was where Lawrence had murdered his pard." "And you believe this gambler's likely story," sneers Miss Travenion. "Of course I do. I am prepared for anything out here. I have been making inquiries since I got the information, and they tell me around here that Captain Lawrence was at the head of the Vigilantes out here four years ago, and used to hang up gamblers in rows, at the rate of about half-a-dozen a night," asserts Mr. Ferdie confidently. "What do you say to that?" "What do I say to it?" cries Miss Travenion with indignant eyes. "I say that I will never believe such a thing until I have proof of it." "And have not I proved it?" says Ferdie. "How can you prove it any better?" "By asking Captain Lawrence," cries Erma. Then, not heeding Mr. Chauncey's expostulations that he does not think any less of the captain, and that every one around says the Vigilantes were a necessity, Miss Travenion goes hurriedly into her car and shuts herself in her stateroom, for she is very much shocked at this revelation, as any girl, brought up far away from the scenes of blood and combat and swift justice of the frontier, would be. A few moments after this, the train, drawn by two giant locomotives, gets under way, and leaving Cheyenne, begins to ascend the Black Hills towards Sherman. As it does so, Miss Erma's privacy is invaded by Mrs. Livingston and Ollie. "You have heard Ferdie's awful tale?" gasps the widow. "About the murderer you picked up on the train," interjects Mr. Livingston, waving his white cuffs, as if throwing off all responsibility in the matter. "Picked up on the train?" cries Erma, very sternly, rising from her seat, her figure growing more erect, and her eyes becoming burnished steel. "What do you mean to insinuate?" "Oh, nothing, of course, as regards you," replies Ollie, who is somewhat quick of speech and also hasty of retraction. "Of course you did not know who he was any more than I did when that duffer, Southmead, brought him into our supper party at Delmonico's." "Ah, you are referring to Captain Lawrence, Mr. Livingston," says the girl, haughtily. "Certainly. Mr. Kruger, that friend of your father, who seems very affable and pleasant, though not a highly cultured man, confirms Ferdinand's information," answers Mrs. Livingston, taking this interview out of her son's hands, as he does not seem to be succeeding very well. "This Mr. Kruger, who is acquainted with the West, has informed us that this Captain Lawrence is a very blood-thirsty individual; that he is, in fact, amenable to the laws of this country for the crime of murder." "Yes, cold-blooded, deliberate assassination," interjects Ollie, anxious to impress the girl. "Captain Lawrence headed the Vigilance Committee, and hung up a number of unoffending citizens." To this Miss Travenion says shortly, "I don't believe you." "Not even your father's friend?" cries Mrs. Livingston. "No, neither he nor any man else who would say such awful things of Captain Lawrence. Oh, I cannot believe it!" Then she mutters, "The tones of his voice are as gentle as a child's," and turns away. "So were Johnny Slade's," inserts Ferdie, who has just now joined the party and conversation. "Besides, Buck Powers says the Cap was a terror to gamblers and desperadoes out here,--though I like him all the better for it." But here Miss Travenion astonishes them all. She says calmly, though there is a tremor in her voice: "I refuse to give any opinion of Captain Lawrence's conduct until I have spoken to him." "What! You are going to--to speak to that awful man again?" gasps the widow, turning pale. Then she suddenly whispers, "Don't tell him what I said about him. He might murder us." And seemingly frightened at the thought of the blood-thirsty captain's vengeance, she takes her departure hurriedly for her own stateroom, and locks herself in. She is very shortly followed by Ferdie and her son, to whom his half-way sweetheart says as he departs: "Permit me to satisfy myself upon this affair in my own way!" Then, they having gone from her, she sinks down and shudders, though all the time she does justice to the man of her thoughts, and defends him, and says, "I don't believe it. He is too gentle," and finally, having persuaded herself that it is all a tissue of falsehoods, unlocks her door and steps out into the main car, to find herself face to face with this so-called desperado, who is calmly reading one of _Harper's Monthlies_, his "deeds of blood" not seeming to hang very heavily on his conscience. A moment after, Miss Travenion remarks suddenly: "Captain Lawrence, will you pardon me if I ask you a question?" and her eyes grow bright, but her cheeks are pale, and her lips tremble as she speaks. "Certainly," says Harry. As he turns to her, the girl hesitates and falters, for it has suddenly come to her, if this man is innocent, he will not forgive; but forcing herself to the ordeal, she falters out: "People tell me what I will not believe, that--that--you, while occupied here in the arts of peace, have hung up men by the dozens to telegraph poles? Is it true, Captain Lawrence?" And he, some strange fear in his eyes, rises to her question, and though he stands apparently calm, the strong fingers of his hand tremble a little as they grasp the arm of the seat, and his face grows also pale, and there is a slight twitch on one corner of his moustache as he murmurs sadly: "And they say that of me?" "Yes!--Is it true?" Then, after a moment's pause, the young man answers firmly and perhaps proudly: "In the troublous times of 1867 and '68, surrounded by gamblers, desperadoes and cut-throats, who daily sacrificed the lives of innocent men and made a mockery of both law and justice, I did what I considered my duty as a good citizen. Do you blame me for it?" "You--you hung men without trial by law?" "Yes--do you blame me?" But her only answer is a frightened, "Oh! how could you?" and Erma has swept past him into her stateroom, the door of which closes suddenly after her. He makes one step after her, as if to say words of vindication or defence; then bows his head and moves slowly out of the car, steadying himself with his hand. So, standing upon the front platform, Harry Lawrence looks down on the Laramie Plains, to which the train is descending, and there are tears in his eyes. For the strong man is thinking of the last words of Curley Jack just before they strung him up for the murder of an unfortunate creature of whom he was jealous. "Some day, Cap, some woman will make you crazy with misery as I was when I shot Kansas Kate," and he wonders if the prophecy of the dying desperado is coming home to him. His meditation must be potent, for two hours afterwards, when the train stops at Laramie for supper, and his old-time railroad friends gather around him, they wonder what has happened, and the station agent remarks, "The Cap looks as busted up as if he had lost on four aces," for he goes about in a broken kind of a way, and once or twice, seeing some neighboring telegraph poles, turns from them with a shudder. As for Miss Travenion, she has perhaps a harder two hours of it than Harry Lawrence, for some indefinite emotion is in her mind that makes her wildly nervous and extraordinarily excitable. Three or four times she says to herself, "Why should I care if this man has all the crimes of the Decalogue on his soul? A week ago I did not know him. Twenty-four hours back I had seen his face but once. He shall pass out of my life as quickly as he entered it." Next she remarks, "He said he did his duty as a citizen." Then she laughs: "Pshaw, I am growing nervous! I am defending this man!" and grows very angry at, and perchance unjust to, Lawrence on account of this idea. Anxious to get away from the subject, she comes out and joins the Livingston party, and laughs and jokes with them, apparently in high spirits, though there is a feverish flush upon her cheeks; and once to the widow's remark, "Did he admit his crimes?" and Ferdie's laughing inquiry, "How many did the Cap acknowledge to swinging up?" she replies shortly: "Enough for me to drop his acquaintance as rapidly as I made it. From this time on I shall CUT HIM!" emphasizing the last with a wave of her hand and an excited laugh, in so vigorous a manner that Ollie is quite delighted and happy, thinking that Erma will have no further thoughts of the man whom he has grown to imagine his rival--a conclusion he would not so hastily have come to had he studied Miss Travenion in particular, or the sex in general. So the party stroll out to supper, but Erma, apparently gay, has no appetite further than a cup of tea, and hardly tastes her supper. Declining attendance, she walks back to her car, and, seated by an open window, looks out upon the beautiful scene, gazing toward the north, where the Black Hills fade away in the distance, and wonders, as the setting sun shines upon her face, how this land, which seems to her so peaceful and which might be so happy, is the home of men who regard human life so lightly. But even as she does so, as luck will have it, additional evidence on the subject that is racking her brain and making her head ache, though she will not admit it, comes to her. Two men beside the track are in conversation. The breeze wafts their words into the car. One remarks: "Cap Lawrence came in from the East to-night, and I reckon every gambler in town is hunting his hole." "Why, are they afraid of him yet?" "You bet! He put his mark on 'em so heavy they don't forget him. Why, I remember one morning, three years ago, seeing Little Jimmie, the bartender, hanging up as graceful as life to that telegraph pole, with his natty white handkerchief tucked in his hip-pocket, and his white sleeves, with rubber bands on 'em which held them up while he was mixing drinks. He looked so all-fired natural that I called out: 'Give me a whiskey cocktail, Jim.' You see, they took James from behind his bar so quick he had no time to let down his sleeves and prepare himself for the future." But the girl hears no more; she has hurried to the other end of the empty car. Had she remained to listen, she would have also heard that Little Jimmie, the barkeeper, was as bad a man as had lived or died in the West, and the night before his sudden demise he had murdered and robbed two railroad men who had just been paid off. But not knowing this, Erma has a very stern look on her face a few minutes after, when she sees Harry enter the car. He makes a movement as if to approach and address her, but the young lady turns her head away with a sudden shudder. Noting this, the Westerner leaves the car and commences to walk about the platform, chewing nervously the end of a cigar he has forgotten to light. Then, curiously enough, the girl peeps after him, and stands aghast, for there is indignation in his look as he strides about, his athletic figure well displayed by a loose shooting coat, and he tosses his brown locks back from his forehead, as if he were facing an enemy, and his dark eyes are gleaming so potently that Erma gasps, "Why, he looks like a Vigilante _now_!" Soon the train is crowded once more, and they begin to run over the Laramie Plains, where Ferdie excites them all by seeing a buffalo, and would get his gun to shoot at it, did not Mr. Kruger remark: "The critter is nigh onto three miles off, and you will throw away your lead, sonny." As for Captain Lawrence, he has not entered their car, and is now in a forward smoker, puffing away desperately, and thinking with some regrets of the early days of the building of the Union Pacific Railway, those times which tried men's souls; but after turning over the matter in his mind he exclaims to himself: "By Heaven! I am glad I did my duty, even if it loses me--" Here he clenches his teeth, and a little spot of blood comes upon his lip, where he has bitten it. CHAPTER VII. WHAT MANNER OF MAN IS THIS? In the rear car, Miss Travenion, anxious to throw from her mind a subject that is distressing, wanders to the organ,--for this Pullman was supplied with one, as were many Western sleepers in those days,--and seating herself at the instrument, runs her hands over the keys and begins to sing. Softly at first, but afterwards made enthusiastic by melody, this young lady, who has been very well taught and has a brilliant mezzo voice, forgets all else, and warbles the beauties of Balfe, Bellini, and Donizetti in a way that draws the attention of her fellow-passengers. Among them is the Western Lot, who, getting near to her, watches the lithe movements and graceful poses of the girl's charming figure, and seeing her soul beaming from her glorious eyes, mutters to himself, "What an addition to our tabernacle choir after I have made her one of the elect." For this young lady's loveliness has, of late, been putting some very wild ideas into the head of this friend of her father. She leaves the organ, and noting that Miss Travenion is somewhat alone, for the interview of the afternoon seems to have produced a slight coolness between Mr. Livingston and Erma, and perchance also Mrs. Livingston, this Western product thinks he will devote himself to the young lady's edification during the remainder of the evening, opening his remarks by, "You're comin' to a great country, Miss Ermie." "Ah, what is that?" asks the girl nonchalantly but politely. "Utah," replies the enthusiastic Lot, "whar the people of Zion have made the wilderness to blossom as a rose of Sharon." "Oh yes, where my father is!" cries Miss Travenion, her eyes growing bright. "To-morrow we will be there." "Yes, in the evening," assents Kruger, an indefinite something coming in his eyes that makes the young lady restless. A moment after she suddenly asks: "Where is my father now?" "How can I tell? I ain't seen your dad for nigh onto a month," returns Lot, apparently somewhat discomposed by this point-blank question. "But you can surely make a guess," suggests Erma, "where a telegram will most probably reach him? I have concluded to wire him. Then he will meet me at the station. I wish I had done so before." "Wall, Salt Lake is the most likely p'int, I reckon," mutters Kruger, who does not seem over pleased at the girl's idea. A second after he suddenly says: "You write the message and I'll make inquiries along the line. I reckon I'll find where he is and send it for you." "Thank you," says Erma warmly. "I'll go and prepare it at once." Then leaving Lot still pondering, she steps lightly away, and in a few minutes returns with the following: "U. P. TRAIN, _Oct. 3, 1871_. "Arrive at Ogden, to-morrow, at five P.M. Will come through to Salt Lake same night. Meet me at depot. "Your loving daughter, "ERMA TRAVENION." "You'll add the right address to this when you find it, Mr. Kruger," says the girl, handing him the message. "Yes, I'll make inquiries at Medicine Bow," returns Lot, taking the message, "and your dad'll get it to-morrow morning." "Oh, you are going to stay up to send it? We don't get to Medicine Bow till late, I know by my time table. How kind you are! Papa shall thank you for this, also, dear Mr. Kruger," and Erma holds out a soft patrician hand, that is greedily seized in strong fingers made hard and red by exposure and toil. Retreating from the grip, however, this New York young lady says earnestly, "Thank you once more, and _au revoir_ until to-morrow." "Oh, thank me all you want, Sissy; gratitude becomes young maidens," mutters Lot, trying to get the beautiful white fingers once more in his. "Indeed I am grateful," cries the girl, and giving him a look that makes his eyes grow misty and watery, Miss Travenion closes the door of her stateroom, and goes to bed thinking no more of Mr. Kruger's peculiar expression and glances, for he is a friend of her father, and at the least has fifty odd years to his credit on the book of time. She would be perhaps more concerned about her father's friend did she see Mr. Kruger, whose knowledge of French is very limited, after pondering to himself, "What did that gal mean by O-ver?" finally answer his query by "Guess ag'in, Lot," and betake himself to the smoking car, where, after perusing the girl's telegram several times, he slyly chuckles to himself, "What!--and spile my hopes for myself and my work for the Church?" and with this curious but ambiguous remark places the document coolly in his ample but well-worn pocketbook, between a list of Welsh emigrants _en route_ for Salt Lake City and a despatch from Brigham Young; and shortly after that turn in and sleep the sleep of the just, making no attempt either to find her father's address nor to wire her message, either at Medicine Bow or any other point on the line. Notwithstanding this, the next morning at Green River, where the train stops for breakfast, Mr. Kruger is on hand to help her from the car and say with paternal voice, "Sissy, Dad's happy now. Dad's happy now!" "Ah, you've sent the message," exclaims Erma with grateful eyes. "Yes, it flewed away during the early morning," mutters Lot, which happens to be the exact truth, as, thinking the thing over, he had concluded it was best not to have the message on his person, and had torn it and tossed it out of the car window to the winds of Heaven, as the train had run down those alkaline, non-drinkable waters, cursed by early emigrants and pioneers under the name of Bitter Creek. But Erma Travenion hardly heeds him; her eyes are towards the West and she is murmuring, "Papa--perhaps this afternoon,--certainly to-night!--if not Ogden--surely Salt Lake!" and her face is so happy, and she goes to thanking Mr. Kruger so heartily for his kindness in sending the telegram, that he might have pangs of conscience as to what he intends for this Eastern butterfly, who comes with brightness on her wings into the West, had he not been used to dealing with all people sternly, even himself, when acting for the glories of Zion, and the smiting down of unbelievers. Then being joined by the Livingstons and Mr. Chauncey, who have been looking at the surprising scenery of this river, the first water they have as yet met which flows into the blue Pacific, she goes in to breakfast; Mr. Kruger, who seems to feel more at his ease as he nears his native heath, walking alongside of Miss Beauty. Pointing to the great elk heads with their branching antlers on the hotel walls, he remarks, "Thar's any quantity of them critters up thar in the Wind River Mountains, in which this 'ere stream heads." "You've been up there?" asks Ferdie, always excited when big game is mentioned. "Wall rather," returns Lot. "I was up all about thar and the Rattlesnake Hills and the Sweetwater Mountains and South Pass and Independence Springs in 1857, when Johnston and the U.S. troops were comin' through, and we rounded up and burnt--" But here he stops very suddenly. "What did you burn?" queries Mr. Chauncey, anxiously. "Oh, nothin' to speak of--brushwood and such truck," returns the uncommunicative Lot. "But here's the dining-table, Sonny!" Then the party being seated, notwithstanding Mr. Kruger's efforts at conversation and the delights of gastronomy, Miss Travenion's eyes will wander about, seeking an athletic figure that she sees not; for somehow she misses the man of yesterday, and despises herself for it. Towards the close of their meal there is a slight commotion outside, and the man taking the money at the door as the wayfarers pass out, deserts his post. Ferdie, who is so seated that he can look through the open windows, suddenly says, "It's some accident;" next cries, "It's Buck Powers!" and rushes from the room. A moment after Erma finds herself outside among an excited crowd, gazing at Captain Lawrence striding along the platform, bearing in his arms the form of Buck, the news-agent. "The boy was coupling the cars, and forgot till too late they had Miller platforms that come together," says the captain, mentioning a kind of accident very common on the first introduction of this life-saving invention, which until railroad men got accustomed to it, was a source of danger instead of safety, as it now is. Then he goes on quite tenderly, "But I got there in time, didn't I, Buck?" And the news-boy opens his red eyes and gasps, "You bet you did, pard," and there is a little cheer from the crowd, over which Lawrence's voice is heard: "Get a doctor, quick!" Then a looker-on says, "Take him to the hotel." But Buck groans, "Keep me on the train, or they will steal all my stock of goods and I'll be busted," and some one suggests the baggage car. To this Lawrence quietly says, "No, I'll put him in my section," but on arriving there with the boy in his arms, he finds Erma standing beside him, and whispering, "My stateroom, please. It's quieter in there." On hearing her voice, the young man looks at her a moment as if in thought; then shortly says, "Yes, it is best as you say. Thank you, Miss Travenion," and carries the boy in. She can see him very tenderly brush the matted hair from off the sufferer's face, and hears about her, from excited passengers, that Captain Lawrence had risked his life to save that of a waif of the railroad. A moment after the doctor comes, and making a short examination, the man of science says that the boy is only generally bruised and shaken up, and will come around all right if he is made quiet and sent to sleep, and would give him an opiate, did not Buck cry out piteously, "Don't make me insensible, Doc. My box is open, and the train hands will eat all my candies and peanuts and Californey fruit, and bust me up in business." "I'll attend to that, Buck," answers the captain quietly. "I'll lock up your boxes," and getting the key from the boy, he bows slightly to Miss Travenion and goes out of the car on his errand, pursued by the grateful eyes of this Arab of the railroad. A moment after the doctor puts the boy to sleep, and Erma steps out of her stateroom, to find that, Harry having departed, the passengers on the car are discussing him very generally, though in low tones of voice, as if fearing to disturb the slumbering invalid. Their conversation gives her a new idea of Captain Lawrence, for she learns the opinion of those who have lived near him and are acquainted with frontier habits and frontier methods; and they tell her that this young man is respected and honored for the very deeds which she has condemned in him and for which she has cut him off from the smiles of her face and the words from her lips. She hears expressions of admiration on all sides, and one man, a miner from Colorado, and at present interested in the workings of a big coal property near Evanston, says: "That fellow who risked his life to save that foolish news-boy is 'clean-grit.' He and a few others like him, made some of the towns on this railroad habitable. A man's life wasn't safe in Cheyenne, but they wiped out every desperado, cut-throat and bunco-steerer in that town, and now it is comfortable to live in." A moment after expressing this opinion, this gentleman is rather astonished to find the beautiful young lady from the East sitting beside him and saying in anxious voice: "You think Vigilance Committees right? You have had experience. Tell me all about them." "They are right, if self-preservation is," he answers. Then, being a man of wide Western experience, and noting the anxious look on the girl's face, he tells her that the average frontier desperado is very careful of his own life, though very careless of that of others, and if he is certain of dying twenty-four hours afterwards, he will do no murder. And he gives her a little history of Vigilance Committees in general, and tells her how at White Pine, the first rush into that mining camp being composed of old California and Nevada miners, they had said, "This will be a red-hot place for cut-throats, bullies and blacklegs," and had organized a Vigilance Committee _before_ they built the town of Hamilton; and there had never been a murder in it, until long after the Vigilance Committee and nearly all other inhabitants left it; and that Pioche, one hundred and thirty miles away, with a population similar to Hamilton, had averaged eighteen homicides a day, most of them wilful murders, simply because the men who committed them knew that they would not be avenged, there being no Vigilance Committee in that place; then, warming to his subject, he goes on with the history of early Montana, when it was impossible for any man to carry gold from Helena to Salt Lake City and live through the trip; and people wondered why none of the highwaymen who robbed, looted and murdered on that trail through Southern Idaho to Utah were never brought to justice, and that a Vigilance Committee was formed, and the first man they hung in the Territory was the sheriff, and that after that they continued their work with such success that for eight years thereafter no homicide was committed in all Montana. Next getting excited, he winds up by saying, "The best citizens of these places were Vigilance men. There was no law, but they made peace; there was no justice, but they made the land free from blood," and is astonished at the end of this discourse to receive a grateful "Thank you," from the young lady, whose eyes seem to have grown happier during his lecture upon the morality of Lynch law. Then, Miss Travenion, some load seeming to have been lifted from her mind, turns to her stateroom, to watch over the sleeping news-boy. As she sits gazing at the recumbent invalid, she wonders, "Why should I be happy to hear that Harry Lawrence is not regarded as a murderer by those who have seen him kill?" and while musing upon this, the boy opens his eyes, for the effect of the opiate has passed off, Erma's conversation with the Western man having been a long one. A moment after, he says faintly, "If you please, Miss, I would like to go back to business. This trip ain't goin' to pay me nothing." "You lay quiet, Buck," whispers the girl. "I'll attend to your business for you," for a sudden idea has come into Erma's head. She steps lightly out into the car, and taking off her straw hat, throws a greenback into it, and goes about among the passengers of the Pullmans, taking up a collection for the injured waif, which nets him a great deal more than the profits of his trip would have been, even were he in good health and pursuing his business with his usual keenness. Coming in from this, she shakes the money joyfully before the boy's eyes and laughs, "What kind of a news-agent do you think I make? There are the profits of the trip, Buck. Take some of this lemonade and go to sleep again." To which the boy murmurs, "You would make a corker. They'd buy two-year-old peaches from you--they would," drinks down the beverage her white hand places at his lips, and so goes to sleep again. All this time the train, which seems to rattle along very merrily to the girl, has been leaving the valley of the Green River--that stream which flows between sandstones that, rising hundreds of feet above its banks, have the appearance of domes and mediæval castles and cathedrals, making it as picturesque as the Rhine, only much more grand; for far below, on its course to the blue Gulf of California, its cliffs from hundreds of feet grow into thousands, and its cathedrals and domes and palaces and ruins are those of giants, not of men, for this river is really the Colorado, and its Grand Cañon is the most sublime spectacle of the whole American continent, not even excepting the tremendous mountains and glaciers of the British Northwest. So, after a few hours' running over plateaux nearly as barren as the Sahara Desert, though they would blossom like the garden of Gethsemane could irrigation ever be brought to them, they approach the high tablelands at Piedmont, and climbing through long snow sheds to Aspen Hill, run down the valley of the Bear River, by which stream the train winds its way to Evanston, the last town in Wyoming Territory. As they progress westward, Miss Travenion leaves the sleeping boy, and coming to Mrs. Livingston's stateroom, finds that lady in conversation with Mr. Kruger, who seems to be very happy at getting back to his Utah home. "You will soon find yourself in a beautiful land," he says. "You see them great mountains down thar?" He points to the Uintah Range, whose peaks go up into the blue sky at the south like a great snowy saw. "Down in thar is a valley, one of the purtiest pieces of grazing land and farming property in the whole Territory, Kammas Praharie, and I've got as pretty a ranch down there as in Utah, and lots of cattle and horses, and in my house four as nice-looking young--" He checks himself as suddenly at the last of this speech as if he were struck with a club. Which Ferdie noticing, asks, "Why are you always snapping your jaws together before you finish your sentences? One would think you had something to conceal." "Not much!" replies the accused, his face getting very red, however. "Any one can investigate the life of Lot Kruger, and find that he's as upright and above board as the Lot of the Scriptures, and what he has done has been did with the advice and sanction of his church, and that's more, I reckon, than you can say, young man, though you're not much over kid high yit!" But any further discussion is stopped by the train running into Evanston, where are the great coal mines. Here they take dinner, and Miss Travenion has hopes of gaining conversation with Captain Lawrence, but she only succeeds in seeing him at a distance, and thinks he looks very stern, which is the truth, for he has just received some telegrams from Salt Lake about his mining property that by no means please him. He would doubtless brighten up, however, did he but know that the girl is very anxious to say a few words to him and even offer a generous apology to this Vigilante,--this "man of blood." After a little, a couple of locomotives helping them over a slight grade, they come into Echo Cañon, and begin to descend to the valley of the Great Salt Lake; then going on, the Weber River comes in from the south, where the melting streams of the Uintah Mountains give it birth. So skirting the willow and cottonwood banks of this beautiful stream, they run by the Thousand Mile Tree and the Devil's Slide and the old Mormon bridge; and many little hamlets and orchards, which seem very green and beautiful to the girl after the long, weary stretches of desert she has just left, till they come to the Narrows, where two great mountains of the Wahsatch appear to bar the passage. But the cliffs open, and the train bursts through to where the valley of Salt Lake is spread before them, and Erma sees the inland sea she has often read about, as the cars run down towards it 'mid green pastures and lowing cattle and thrifty orchards, for it is where the Mormons have set their home in the wilderness, and by the arts of peace have made a land of plenty, in order to uphold a form of government which, like that of the ancient Druids, is founded on blood atonement and the sacrifice of its unbelievers and its enemies. But here the girl suddenly thinks of her invalid, and going back to her stateroom, finds Buck sitting up, and again ready to battle with the world. "You and the Cap has done me a good turn," he says. "Some day I'll even up on you," and his gray eyes speak more strongly than his words, that some day the deeds of this Bedouin of the railroad will tell her more than he mutters. "You're beautiful enough to be a Chicago gal," he mutters. "The Cap thinks so too!" This compliment drives her away from him, and she has red cheeks, though she is laughing. But the train is now running into Ogden, and murmuring, "My father!" Miss Travenion darts to the platform of the car and searches with all her eyes for his loved form and dear face. After a little, disappointment comes upon the girl, and she mutters, "He is not here." Next she says to herself, "Only three hours more to Salt Lake. There he must be!" Then Mrs. Livingston and Louise attempt consolation, and shortly after the party make their way some three hundred yards north of the Union and Central depots, to where at that time the station of the Utah Central was located, and prepare to board the train that is standing ready to run thirty odd miles to the south to the city over which the Mormon Hierarchy is still dominant, though their power is beginning to wane under the assaults of migrating Gentiles, who have come to this Territory, brought by the Pacific railroads, to search for the silver and gold in its mountains. At this little station Captain Lawrence's cause gets another and most happy advancement in the girl's mind. Some five minutes before the train is ready, Mr. Ferdie wanders off from the party, and a few moments after Miss Travenion notices him in earnest conversation with a gentleman apparently of the cowboy order. Exchanging a few words, the young man and his chance acquaintance walk down a sidewalk to a saloon, standing about a hundred yards from the railroad. At this moment, Erma also notes Captain Lawrence walking rapidly over from the Union Depot, apparently having made up his mind to catch this train for Salt Lake also, and hopes to herself, "This will be my time for explanation." But even while she does so, the gentleman upon whom she is gazing casts two quick, sharp glances at Ferdie and his companion, and instantly changing his direction and quickening his pace, makes straight for the saloon just as the two disappear behind its door. "He will give me no opportunity for apology," says Erma to herself. "Very well, the next advance shall come from him!" and her pretty foot tapping the platform impatiently, she turns away and watches the baggage-men loading their trunks upon the Utah Central train. A moment after, she is aroused from her reverie by the sound of the bell upon the station, which always heralds out-going trains, and Mrs. Livingston, coming to her, gasps, "Where is Ferdie? The conductor tells us we have only a minute more. He is not here. My Heaven, not here!" "I know where he is, and I'll find him," answers Erma, and runs hastily down the sidewalk to where she has last seen the errant youth. As she approaches, however, she pauses a moment, for the thought suddenly strikes her, "If Captain Lawrence is there, perhaps he'll think I want to speak to him." But remembering that haste is vital, she hastily opens the saloon door, and stands appalled; for a sight meets her such as seldom comes to a New York young lady. The signs of combat are about her--a table has been thrown over, a broken spittoon and scattered cards are lying on the floor--and Ferdie, his light suit in the sawdust of the barroom, is held down upon his back, while over him, one knee upon his chest, is a man with black sombrero and buckskin leggings and red shirt, and awful hand with uplifted bowie, ready to strike the young heart that is panting beneath his grasp, did not Harry Lawrence grasp it with his left, and with his right hand press the cold muzzle of a Colt's revolver against the desperado's forehead. Then Lawrence's voice speaks clear as a bell: "Drop that knife! You know me, Texas Jack. I hung up your pard in Laramie. Drop that knife or I fire." At his word the bowie-knife comes to the floor. Then Harry says coolly: "Throw up your hands and walk out in front of me," and keeping the man before his pistol, marches him out of the saloon. On the sidewalk he remarks: "Don't look back until you have gone a hundred yards, or you are a dead man. _March!_" And Texas Jack, his spurs clinking in the dust, and a deck of monte cards slipping from his clothes as he walks, proceeds on his way, and does not turn back till he has got out of sight. Then the bell of the locomotive is suddenly heard. Lawrence cries: "Hurry. You'll miss the cars!" and waves Erma, who is too much agitated, and Ferdie, who is too much out of breath, to speak, to follow him. And they all run to the station of the Utah Central, where Miss Travenion gives a gasp, for the train has already run out, and they can see it making its way to the bridge across the Weber bound for the city of the Saints. "Anyway, God bless you!" cries Ferdie, who has gained his wind. "You saved my life." "Yes," says Harry shortly, "this time; but perhaps the next there will be no one there to help you. And take my advice, young man: don't go hunting adventures out here, not even if they tell you there is a grizzly bear chained in the back-yard." "Why!" says Mr. Chauncey with a little gasp, "that is just what he did tell me." "Ah, I guessed right," says Lawrence with a slight sneer, for Mr. Ferdinand had been made a victim of the notorious bear game, as were many others about that time in Ogden. Then he goes on: "Don't play three card monte, and if they rob you, don't knock the villain down, for he is sure to be armed, and your life is pleasant to you still, I guess, young man." With this he turns away, but Erma is after him, and puts her hand on his arm, whispering, "How bravely you saved him! I have learned the truth about you. Forgive me!" But the man she addresses is apparently not easy to conciliate, and he remarks curtly, "You did not give me the right even a Vigilance Committee would give!" "What right?" "The right to defend myself!" And he heeds not Erma's pleading eyes. Then she whispers, "Give me the justice I denied you. Let me explain also. How was I, a girl brought up in a land of peace, to know that men could exist like that one from whom you saved Ferdie just now; that to protect the innocent it was necessary to slay the guilty, and _right_, too?" and then bursts forth impetuously, "_Wretches like that murderer I saw out there I would kill also!_" But the young man does not seem to heed her; and muttering, "You don't forgive me any more than you did the murderers," she falters away and says piteously, "And I--alone here!" And there are tears in her beautiful eyes; for at this moment Ferdie seems very little of a protector. This last affects Lawrence. He steps to her, ejaculating huskily, "Not as long as I am here!" "Oh, thank you," cries the girl. "You will take care of me. How nice!" her smiles overcoming her tears. "Certainly. That is my duty," answers Harry, still coldly, for he has been very deeply wounded. "I don't want your duty!" answers Erma hotly. "What do you want?" "Forgiveness! Don't punish me with kindness, and still be implacable. Forgive me," pleads the young lady, her little hand held out towards her judge. Then Miss Travenion gives a startled little "Ough!" for her fingers receive a grip that makes her wince, and as their hands meet, piquant gaiety comes over the young lady, and the gentleman begins to smile, and his eyes grow sunny. A second after he says, "If I am responsible for you, I must look after you. You must have dinner, and so must Ferdie," and he calls cheerily to the youth, who has been brushing the sawdust of barroom floor and the dirt of combat from his light travelling suit. "You are up to a bite, young bantam, ain't you, after your scrimmage?" "Yes, I'm dead hungry," answers Mr. Chauncey. "But Erma, your French maid is in the waiting-room, crying her eyes out. She says my aunt left her with your hand-baggage." "Clothes!" screams Miss Travenion. "There's a new dress in my travelling bag! Oh! to get rid of the dust of travel," and growing very happy at this find--as what woman would not?--she and Lawrence walk across the tracks to the railroad hotel, followed by the maid and Ferdie, who brings up the rear, stopping at every other step to examine his summer suit for rent of combat, and to give it another brush from barroom dirt, and shortly arrive at the hostelry that lies between the tracks of the Union and Central Pacific Railways. Here Lawrence suggests that Erma send a telegram to Mrs. Livingston, and dissipate any fears her chaperon may have for her safety. So, going into the telegraph office, she hastily writes the following: "TO MRS. LIVINGSTON, "On train bound for Salt Lake City: "Detained by Ferdie. We are both well, and will follow on first train in the morning. Please tell papa,--who will meet you at the depot. "ERMA TRAVENION." This being despatched, she comes out and stands by Lawrence, and watches the Central Pacific train, with its yellow silver palace sleeping cars, that is just about to run for the West and California, and laughs: "In two weeks I will be once more on my way to the Golden Land." "So soon!" says the young man, a sigh in his voice. "Oh," says the girl, airily; "by that time I shall have seen papa, and we have to do California and get back to New York for the first Patriarch's Ball." Then she babbles, "Oh, the delights of New York society. You must come on next winter and see how gay our city is, Captain Lawrence, to a young lady who--who isn't _always_ a wall flower." "That I will," answers Harry, heartily. A moment after, he goes on more considerately, "If I can arrange my mining business,"--this last by no means so confidently spoken. As he says this, the train dashes off on its way to the Pacific, and Ferdie coming out of the hotel, where he has been generally put in order, the three, accompanied by the maid, go in to dinner. The mentor of the party registers their names, and tells the proprietor, who seems to know him very well, to give Miss Travenion the best rooms in the house. At this, the young lady says, "Excuse me for a few minutes. I have clothes with me now." And despite Lawrence's laughing protestations that no change can be for the better, she runs up-stairs, and a few minutes after returns, having got the dust of travel from her in some marvellous way, and appearing in a new toilet--one of those half dress, half every day affairs, something with lace on it and ribbons, which makes her beauty fresh as that of a new-blown rosebud. Their dinner is a merry meal; Miss Travenion coming out afterwards on the platform, and watching out-going freight trains and switching locomotives, as the two gentlemen smoke. Then the moon comes up over the giant mountains that wall in this Ogden Valley, save where it opens on the Great Salt Lake, and shadows fall on the distant gorges and cañons. Illumined by the soft light, the girl looks radiantly lovely and piquantly happy, for somehow this evening seems to her a pleasant one. After a little, Mr. Chauncey wanders away, perhaps in search of further frontier adventure, though Lawrence notes that he sticks very close to the main hotel, and does not investigate outlying barrooms. Then Erma and Harry being alone, the young man's talk grows confidential, and he tells the girl a good deal of his mining business, which seems to be upon his mind. How he had expected to sell his claim to an English company, but now fears that he shall not, on account of the accursed Mormons--this last under his breath, for nearly every one in the community they are now in are members of that church. On being questioned, he goes on to explain that a claim has been made to a portion of his mine by a Mormon company, remarking that he has bad news from Salt Lake City that day. He has learned that a Mormon of great influence, called Tranyon, has purchased nearly all the other interests in Zion's Co-operative Mining Institution, which has brought suit for a portion of his property. "How will that affect you?" queries Erma, who apparently has grown anxious for her mentor's speculation. "Why, this Tranyon is a man of wonderful sagacity,--more, I think, than any other business Mormon in this country. He made nearly as much grading the Union Pacific Railway as Brigham Young himself. He has blocks of stock in the road upon which we will travel to-morrow morning to Salt Lake City. I have now money, brains and a Mormon jury against me!" says Lawrence, with a sigh. He would perhaps continue this subject, did not Ferdie come excitedly to them, his eyes big with wonder, and whisper: "Kruger is in the hotel. Buck Powers and I have been investigating your father's friend, Erma, and have discovered that he is a full-fledged Mormon bishop." "A Mormon! Impossible," says the young lady, with a start. "Your father's friend?" exclaims Lawrence. "Certainly," replies Miss Travenion. "I met him with my father several times in New York." To this the Western man does not answer, but a shade passes over his brow and he grows thoughtful. Then Ferdie, who is very full of his news, says: "There's no doubt of it. I talked with the man who keeps the bar, and he said Lot Kruger was as good a Mormon as any man in Salt Lake Valley, and I asked him if he didn't think we could arrest Kruger, and he cursed me and said he'll blow my infernal Gentile head off." Here Harry interrupts the boy sternly: "Don't you know that the man in the hotel and nearly every one else about here are Mormons? If you make many more remarks of that kind, you'll never see New York again." This advice puts Mr. Chauncey in a brown study, and he wanders away whistling, while Lawrence turns to Miss Travenion and asks her with a serious tone in his voice: "You are sure this man Kruger is interested with your father in business?" "I am certain," falters the girl. "In some way. I don't know how much." "I am very sorry for that!" "Sorry for it? How can it affect my father?" returns Miss Travenion, growing haughty. "That I can't see myself," rejoins her escort, and the two both go into contemplation. A minute after the girl smiles and says, "Why, in another minute, perhaps you will think I am Miss Mormon myself." This seeming to her a great joke, she laughs very heartily. But her laugh would be a yellow one, did she know that Lot Kruger, bishop in the Mormon Church, high up in the Seventies, Councilor of the Prophet, Brigham Young; and ex-Danite and Destroying Angel to boot, has stayed in Ogden on her account, and has just sent a telegram to one who holds the Latter-Day Saints in his hand, which reads: "OGDEN, _October 4, 1871_. "She is here. I am watching her. She will arrive in Salt Lake on the morning train. See my letter from Chicago, due to-night." Not knowing this, the girl's laughter is light and happy, and seems to be infectious, for Lawrence joins in it, and their conversation grows low, as if they would keep it to themselves, and perhaps slightly romantic, for there is a fire in the young man's dark eyes that seems to be reflected in the beautiful blue ones of Miss Travenion, as she tells him of life in New York society, and about Mrs. Livingston and her son. This discantation on the absent Oliver Lawrence enjoys so little, however, that he turns the conversation to his own prospects once more. On which the girl asks him if his mine is so rich, why does he not work it himself. "Because I am tired of barbarism!" he cries. "I want a home and a wife, and I wouldn't ask any woman to share a mining cabin with me." "What matters," says Erma airily, "if she loved you?" "Do you mean that?" remarks Harry, a peculiar ring coming into his voice. "Yes," says the girl, rising; "if I loved a man I believe I could give up for him--even New York. But it is growing late. You tell me we have an early breakfast to-morrow morning, Captain Lawrence?" "Yes, six o'clock," he says shortly, and escorts his charge to the door of the hotel, where her maid is waiting for her. Here she nonchalantly says, "Good-night. Thank you so much!" Then, a sudden impulse impelling her, she steps to the man who is just turning from her and whispers, her eyes glowing gratefully, "God bless you for saving Ferdie's life! God bless you for being kind to me!" Next, seemingly frightened at herself, she runs lightly up the stairs to her bedroom, where she goes to sleep; but once she is awakened by the clanging of freight trains in the night, and this thought comes into her head: "What manner of man is this who two days ago was a stranger to me, but who has built railroads and slain desperadoes and Indians and whom I think about waking and sleeping?" Then she utters a little affrighted cry, "WHY, HE HAS EVEN MADE ME FORGET MY FATHER!" The gentleman she has slighted has been under discussion on the railroad platform below. Mr. Chauncey and Lawrence, strolling out before going to bed to take a preliminary smoke, the Captain suddenly asks, between puffs of his cigar: "Miss Travenion's father was quite a swell in New York?" "Was?--IS!" cries Ferdie. "I only know him by sight, but I inspected him once or twice last year when he was in town, sitting in the Unity windows, chewing a cane, and following with his eyes any likely ankle up the Avenue. In fact, he's about as heavy a swell now as you'd want to see, though they say when he lived in New York permanently he used to be heavier." "Ah," replies Harry, taking a long puff at his Havana, "a thorough club man?" "I should think so!" returns Mr. Chauncey. "He is an out and outer. There are some curious stories extant that would make your hair stand on end about Ralph Travenion in the old days. They say----" But Ferdie stops here in sudden surprise, for Lawrence's hand is on his arm, and he is whispering: "Don't tell me anything that would make me think less of her father!" "Oh, of course not, if you don't wish it," replies the boy. Then he laughingly says: "You're not going to judge of Miss Beauty up there by her paternal, are you, old man? That would be _rather_ a heavy handicap." A moment later he goes on, the other not replying: "But she'd stand it. She's a good girl; even a big fortune and the adoration of Newport's smart set couldn't give her airs. She's liable to marry some fellow just for love." "You think so?" asks Lawrence with a hearty voice. "Certainly. Did you notice her thanking you for saving my life?" returns the boy. "Could she have shown more gratitude if you'd been an English duke? And I thank you for it also. We Harvard men are not apt to gush, my boy; but we feel just the same. If I was in love with Erma Travenion, I'd sooner have what you did to-day to my credit than a million in bonds." "Would you!" cries the captain. "Would you!" and his clasp is so cordial as he shakes Ferdie's hand on bidding him good-night that the boy goes away and mutters, "He's got a grip like a prize-fighter--but hang it, I sent him to bed happy for saving my life--and he did save it. Good Lord, if it hadn't been for him, where would yours truly have been now? Oh ginger!" And this idea making him serious, he goes to bed and sleeps, a thing that Harry finds more difficult. The next morning there is a very happy smile on Miss Travenion's face as she trips down to her breakfast, where she is met by Captain Lawrence and Ferdie, and the three shortly after go to the Utah Central and take train there for Salt Lake, and after running through prosperous Mormon villages and outlying farms for about an hour and a half, Erma suddenly cries, "What is that great turtle rising out of the trees?" To this Lawrence answers, "The Mormon Tabernacle!" and a few minutes after they run into the "City of the Saints," where certain things shall come to Erma Travenion such as this young lady of New York society wots not are in the heavens above the earth, nor in the waters that are beneath it. BOOK II. A CURIOUS CLUB MAN. CHAPTER VIII. THE CITY OF SAINTS. Here they are met by Mr. Oliver Livingston, who has a carriage in waiting. To his anxious questioning as to how they had missed the train, and had fared during the night in Ogden, Miss Travenion says shortly, "First my father; is he not here with you?" and looks about the depot with scrutinizing eyes. A moment after she continues hurriedly, "Your mother received my telegram?" "Yes," remarks Ollie. "It arrived just in time to save mamma from a fainting fit." "And you did not communicate it to my father?" "No," returns Mr. Livingston; "that was impossible. He was not at the station here. At all events, I did not see him, as I would undoubtedly have, if he had been waiting for you." "Then he cannot have been in town," cries Erma, her pretty lips pouting with disappointment, for Mr. Livingston is very well acquainted with Mr. Travenion by sight, having seen that gentleman on some of his visits to New York. While this colloquy has been going on, Ferdie and Harry have been conversing apart. Miss Travenion now turns to them, and seeing that Ollie does not recognize her protector of the night before, says, rapidly, but earnestly, "Mr. Livingston, you must remember Captain Lawrence on the train. He was very kind to me last night and took good care of me. You should thank him also." The latter part of this speech has been made in some embarrassment, for the young men are looking at each other with by no means kindly eyes. Its last sentence makes them enemies, for Livingston, who had already been slightly jealous of the attentions of the Westerner to the young lady he regards even now as his _fiancée_, becomes very jealous, and Lawrence, who has somehow formed the shrewd idea that there is some connection between Miss Travenion and the son of her chaperon, interprets the "You should thank him also," for indication of engagement and future marriage between the pair, and from this moment takes that kind of a liking to Mr. Livingston a man generally has for a rival who is more blessed by circumstance and position in matters pertaining to his suit--which generally means envious hate. Being compelled to social truce, at least in the presence of the young lady, the two men are obliged to recognize each other and acknowledge the re-introduction. This Livingston does by a rather snarly "How are yer?" and Lawrence by a nod of indifference. Then Miss Travenion gives an additional pang to Mr. Livingston, for she says: "Captain, another request. You know Salt Lake very well? You are acquainted with some of the journals?" "One only," remarks Harry. "The Salt Lake _Tribune_,--the Gentile newspaper." "Then you can do me a favor," returns Erma. "My father apparently has not received my telegram. Would you take care that a notice of my arrival is inserted prominently in that paper, so that if papa is in town, he will see it; if in any of the mining camps or settlements about here, it may reach his eye. The sooner I behold him, the happier I shall be." "Any request from you will be a command to me," says Lawrence, eagerly. "The announcement shall be made in the _Tribune_, but it cannot be until to-morrow morning. If I can aid you in any other way, please do not fail to call upon me." To this he adds hurriedly: "I shall leave town early this afternoon for Tintic Mining District, but shall return in three days." "Very well," answers the young lady. "Do not forget that we stop at the Townsend House, where I shall always be most happy to see you." She emphasizes her invitation by so cordial a grasp of the hand, and Harry returns it so heartily, that Mr. Oliver Livingston pulls down his immaculate shirt-cuffs in anguish and rage. This is not decreased by Ferdie's admiring remark: "Ain't the Cap a high stepper!" as the party step into the carriage and drive away. They are soon at the corner of West Temple and South Second Streets, and find themselves in front of a rather rambling two-story house with an attic attachment, at this time the principal hotel in Salt Lake City, for in 1871 the Walker House is not yet built. It has a generally yellow appearance, though its windows are protected from the sun by green Venetian blinds. Alighting here, Miss Travenion is informed that Mrs. Livingston is not yet up, and going to her room, lies down, it being still quite early in the day, while her maid unpacks her trunks and arranges her dresses. Though fatigued by her long railroad trip, sleep does not come to Erma, for thoughts of her father are upon her; and after a little, growing anxious on this subject, she springs up, and says: "I'll look for him!" So, making a hasty but effective toilet, robed in a dainty summer dress, the girl stepping to the window, looks out and cries: "How pretty!" for she is gazing upon Salt Lake City on an October day, which is as beautiful as any day can be, save a May day, when there is a little less dust on the streets and a little more water in the rivulets that course through them. All round her are houses embowered in green foliage, and broad streets, also planted with trees, and streams of living water, fresh from the melting snows of the Wahsatch, coursing by their sidewalks where gutters would be in ordinary towns. In these streets there is a curious, heterogeneous life, the like of which she has never seen before. Immediately below her, in front of the hotel, men of many climes lounge about the unpaved sidewalk, most of them seated, their feet against the trees that line its side, each man smoking a cigar, the aromas of which, as they float up to her, seem to be pleasant. Most of these are mining speculators from California, the East, and Europe; as their voices rise to her, she catches tones similar to those she has heard in Delmonico's from travelling Englishmen. For the Emma mine is in its glory; and much British capital has floated into this Territory, to be invested in the silver leads of the great mountains that cut off her view to the east, and the low ranges that she can see to the south and west; a good deal of it never to return to London again; for, of all the speculators of many nations who have invested in American securities, stocks, bonds, mining properties and beer interests, none have so rashly and so lavishly squandered their money as the speculators of merry England. These have sometimes been allured to financial discomfort by Yankee shrewdness, but more often have been betrayed by the ignorance or carelessness or rascality of those whom they have sent from their native isle to represent them, who have judged America, Western mines and Yankee business methods by England, Cornish lodes and the financial conditions that prevail in Thread-Needle Street. Two or three hacks and carriages, such as are seen in the East, stand in front of the hotel, while in the street before her move some big mule teams, laden with bars of lead and silver, from some smelter on the Jordan, and a little further on is a wagon of the prairies, covered with the mud and dust of long travel, driven by some Mormon who has come up from the far southern settlements of Manti, or Parowan, or the pretty oasis towns of Payson or Spanish Fork or some other garden spot by the side of the fresh waters of Utah Lake, to go through the rites of the Endowment House, and take unto himself another wife; paying well for the ceremonies in farm produce. Looking over this scene, the girl murmurs, "How peaceful--how beautiful!" and next, "How wonderful," and a moment after, gazing at the great Mormon Tabernacle, she mutters, "How awful!" for in the two hours passed upon the train coming from Ogden to Salt Lake, Harry Lawrence has told her, as delicately as a young man can tell a maiden, of this peculiar city into which she has just come, and she knows quite well the peculiar creed of the Church of Latter-Day Saints. She has learnt how this sect, founded upon the so-called revelation from the Almighty, made to Joseph Smith, and Hyrum, his brother, in about 1847, driven out from Illinois and afterwards from Missouri, had left civilization behind them, and passing over a thousand of miles of prairie and mountain, inhabited only by savage Indians and trappers and hunters, had come by ox-teams, on horseback, by hand carts and on foot, enduring for long months all the privations and dangers of the wilderness, to this far-off valley to build a Mormon empire. For that is surely what their leaders had hoped. The civilization of the East seemed to them so far off a hundred years might not bring it to them, across those boundless rolling prairies and that five hundred miles of mountain country. To the West were more deserts, and beyond a land scarcely known at that time, and inhabited only by Indians, save where some Mexican mission stood surrounded by its little orchard and vineyard, in that land that is now called California. In this hope of empire, the Mormon leaders had built up polygamy, which, having been begun for lust, they now preached, continued, and fostered to produce the power that numbers give. For this reason the order had been given, "Increase and multiply, that you may cover the land," and it was cried out from pulpit and tabernacle "that Utah's best crop was children;" and missionaries and Mormon propagandists were sent out over both Europe and America to make converts to the new religion. So, many Scandinavians, Welsh and English, were taken into the faith and came to live in the Utah valleys, and thought this religion of Joseph Smith a very good one--for they were chiefly the scum of Europe--and now had land to cultivate and plenty with which to fill their stomachs, while in their native lands they had often hungered. For the Mormon hierarchy hoped, in the distant future, when the civilization from the Eastern States had reached them, to be increased by immigration and multiplication from thousands into millions; and peopling the whole land, from the Rocky Mountains to the Pacific, to be strong enough to dominate Mexico if she dared complain of their occupation of North California, and even to give battle to these United States of America. And to the eyes of Brigham and his satellites came the dream of a Mormon empire, holding dominion over the Pacific, ruled over by the Priesthood of the faith of Joseph Smith and the Council of Seventies, and above them the President and Vice-President, descendants of Brigham Young and Heber Kimball and others high in rank and power in the theocracy of the so-called Latter-Day Saints. All of these plans might have borne fruit and have been realized had it not been that one day in 1848 gold was discovered near Sutter's Fort in California, and the rush of adventurers to the western El Dorado peopled its fertile valleys and mineral-bearing mountains and great grain-raising plains with a population who worshipped Jehovah and not Joe Smith. Then the Mexican war having given Arizona and Texas and the Pacific States to the United States, Brigham Young and his emigrants found themselves surrounded and cut off in and about the valley of Salt Lake. But still they continued to increase and multiply and make the desert about them fertile and populated, still hoping to be strong enough to resist foreign domination, for they regarded the United States as such, and treated its laws, if not as null and void, at least as secondary to the commands of their prophet and priesthood, until one day in 1862 Pat Conner and his California Volunteers marched in from the Humboldt, and crossing the Jordan, despite the threats of the Mormon leaders, set up the United States flag at Camp Douglas. Then Mormon hopes, from that of independent empire, fell to the wish to be simply left alone, to do as they pleased in their own country, as they termed it, and to follow out the revelations of their prophets, taking unto themselves as many wives as they chose, unhindered by the United States laws. But in 1869, when the Central and Union Pacific Railways were opened, bringing in a horde of Gentiles from all the corners of the world to delve in their mountains for gold, silver and lead, then the struggle of the Mormon theocracy became one not for power, but even for existence. It is just in this state as Erma gazes at its metropolis. This last great fight of the Mormon Church is being made without the sacrifice and the cutting off from the face of the earth of their enemies, for though the prophets of Zion would preach "blood atonement" to their followers with as much gusto in 1871 as they did twenty years before, when they cut off the Morrisites, root and branch, or in 1857, when, headed by John D. Lee, they massacred one hundred and thirty-three emigrants, men, women and children, or in 1866, when they assassinated Dr. Robinson, luring him from his own door on a professional errand of mercy to a wounded man, as well as many other murders, "cuttings off behind the ears" and "usings up," done in the name of the Lord and in pursuit of mammon, lust and power, at such various times and places as seemed good, safe and convenient to the Apostles; still, even before 1871 the rush of Gentile immigration and the United States troops at Camp Douglas had taught them caution in their slaughterings. Most of this has been explained to Miss Travenion by her escort and mentor of the morning, but he has not descanted very minutely upon Celestial Marriage, which permits a man to take wives not only for this world, but also to have any number of others sealed to him for eternity; the doctrine that woman takes her rank in Heaven according to the station and glory of her husband. That under these theories, men have often taken two sisters to wife, and sometimes even mother and daughter. That a great part of the theory, as also the practice, of the Saints of Latter Days, is founded upon the social degradation of woman. All these things she does not know, though she will perchance some day learn more fully concerning them. But the day is too sunny and bright for meditation, and the soft breeze from the Wahsatch incites Erma to action. Just then there is a light feminine knock on her door, and Louise's voice cries merrily: "Hurry, Erma; mamma is down-stairs at breakfast and wants to see you. She has so many questions to ask. Ferdie has just told her about his being saved from death by Captain Lawrence, and is singing his praises." Being perhaps anxious to sing the young Western man's praises herself, Miss Travenion, with a happy laugh, trips out and kisses Louise, and the two girls run down to the dining-room, where they find Mrs. Livingston still pale and palpitating over Ferdie's escape, though apparently with a very good appetite, notwithstanding Mr. Chauncey has made his narrative very highly colored, stating that he had knocked the desperado down and would have done him up if it had not been for his bowie-knife. "All the same," he adds, just as Erma seats herself at the table, "that Lawrence is a regular thoroughbred--a Western hero, and saved my life in that barroom." "I should think you would be ashamed of yourself," says Mr. Livingston, airily, during pauses in his breakfast, "to admit associating with barroom loafers!" "Barroom loafers?" cries Erma. "Whom do you mean?" and she looks at Ollie in so resolute and defiant a manner that he hesitates to take up the cudgels with her. Therefore he mutters rather sulkily, "Oh, if you are going to make this Lawrence your hero I have nothing more to say," and glumly pitches into the beefsteak that is in front of him; but, all the same, hates Harry a little more than he has ever done. Anxious to put an end to a discussion which does her son no good in the eyes of the young lady she regards as his _fiancée_, Mrs. Livingston proposes a sight-seeing drive about the city. "You will come with us, Erma?" she adds. "With pleasure," answers the girl. "Perhaps on the main street I may see papa." "By Jove," laughs Ferdie. "You're always thinking of papa now. But you forgot him a _little_--last night at Ogden, eh?" To this insinuation Erma answers nothing, but rises from the table with a heightened color on her cheeks. Noticing this, Mrs. Livingston thinks it just as well that her _protégée_ sees no more of the Western mining man, and is rather relieved when Mr. Chauncey informs her Captain Lawrence has departed for Tintic, and will not return for several days. Then they take a long drive about the city, the hackman condescendingly acting as _cicerone_ to the party, and pointing out the Tabernacle and the proposed Temple, the foundations of which have just been laid, and the Endowment House and the Tithing Office, and the Beehive and Lion House, in which Brigham Young, the president of the Latter-Day Saints, keeps the major portion of his harem; though he has houses and wives almost all over the Territory. Next, coming down from Eagle Gate, they pass the Mormon theatre with its peculiar classic front made up of two different kinds of Greek architecture, and so on to East Temple Street, by Godby's drug store, and the great block of Zion's Mercantile Co-operative Institution, till they come to Warden Bussey's Bank, upon which Erma and Mr. Livingston have letters of credit. So they enter here, draw some money, and are kindly received by Mr. Bussey himself, their letters from the East bringing them favor in this Gentile banker's eyes, who has just made a large fortune by speculating in Emma stock. He shows them over the new banking-house he has just erected, and tells them he is going to open it with a grand ball, and hopes they will come to the same; remarking that Mrs. Bussey will call upon them and do all she can for their entertainment during their stay in this Western city. Then they return to the Townsend House, but during all this drive, though Erma Travenion's eyes, which are quite far-sighted, have searched the passing crowd of speculators, Mormons and Western business men, seeking for one form and one face--her father's--she has not seen it. As the afternoon passes she becomes more impatient, and says, "I have lost a day in which his dear face might have been beside me." Then an idea coming to her, she mutters: "Why did I not think of it before? I will go where I address my father's letters; there they will know where he is." And calling a hack, says to the driver, "The Deseret Co-operative Bank!" Arriving there, shortly before the hour of closing, three o'clock, she hurriedly asks the paying-teller if he can tell her the address of Mr. Ralph Travenion. To her astonishment, the man answers quite politely that he does not know the individual. "Why, I have directed a hundred letters to him here," she says hurriedly, surprise in her voice, and a moment after asks: "Can I see the cashier or the president?" "Certainly. The president is in." In an inner office, she meets the head of the bank, and to her question as to whether he knows the address of Ralph Travenion, he hesitates a moment--then answers that they frequently have letters addressed to their care, though they do not always keep run of the parties who call for them. "Very well," replies the young lady. "Would you be kind enough to give orders to this effect, that in case Mr. Travenion calls, or sends for his letters, that he is to be informed that Mr. Travenion's daughter is at present at the Townsend House waiting anxiously to see him?" "Ah, you are Mr. Travenion's daughter," replies the official, as he shows her politely to the door and puts her in her carriage, a rather curious expression coming over his face as he gazes after the beautiful girl as she is driven away; for this bank is a Mormon one, and its president is well up in the Church of Zion, and knows a good deal of the counsels and doings of its leaders and nearly every one else in Salt Lake City. Then the evening comes, and the whole party go to the old Salt Lake Theatre, where Mr. Ollie's dress-coat makes a great sensation, such costume not being usual in the Mormon temple of Thespis; this gentleman's entrance being greeted by a very audible buzz from the female portion of the audience. Here they see the arm-chair that is placed conspicuously in the orchestra, for the use of the President of the Mormon Church; likewise, a third of the dress circle, which is his family's private box. This portion of the auditorium is pretty well occupied by some of his wives and his numerous progeny, as well as a number of the daughters and plural help-mates of other leaders and prophets of Zion, who drop in upon them and pass the compliments of the season and talk of the crops and Bishop Jenkins's last wife. The performance on the stage is composed of a couple of light comedies, very passably given by a Mormon stock company, several of them being members of President Young's family, one or two of whom have since emigrated to the Gentile stage and secured recognition upon the boards of New York and San Francisco. But this visit to the theatre is not altogether an evening of delight to Erma; to her astonishment, Mr. Livingston has suddenly changed from the complacent, passive suitor of former times, to as impetuous a lover as such a man can make, and his attentions embarrass her. This Romeo business has partly been brought about by Mr. Ollie's jealousy and partly by the remarks of his diplomatic mother. This lady has had an interview with her son, caused chiefly by Miss Travenion's adventures in Ogden, and has given her offspring the following advice: "If you do not settle your marriage with Erma during this trip, she will probably marry somebody else." "Impossible! She is as good as engaged to me," cries out Ollie, hotly. "Engaged! Why? Because her father and your father came to some understanding when you were children?" "Because Mr. Travenion has settled a million dollars on his daughter! Why did he put that big sum apart for her sole use and benefit? He wishes his daughter to take the position that I can give her in New York." "Because he has settled a million dollars on her," answers his mother, "she is all the more difficult to win. It is a marvel to me that she, the belle of New York last season and of Newport this summer, has kept herself apart from entangling alliances with other men. Two months ago, if she had loved that young Polo Blazer, you would have lost her then." "You don't mean to say she loves that Vigilante--that mining fellow?" says Oliver, turning pale at his mother's suggestion. "If she doesn't love him she will love some man," returns his mother grimly. "Don't you know that a girl with her beauty and her money is bound to be sought after and will be won by somebody?" "By me!" cries Ollie hotly. "Hang me if she shall marry any other man!" Then he says plaintively, "I have considered her my own for a year." "Very well," replies Mrs. Livingston; "you had better act as if you did. Miss Travenion's attitude to you has been one of indifference. She saw no one whom she liked better. Besides, girls enjoy being made love to. Perhaps Captain Lawrence last night in Ogden in the moonlight was more of a Romeo than you have been. He looks as if he might be." "Does he?" cries Ollie. "I'll show him that I can play the romantic as well as he," and going out, he, for the first time in his life--for he is a good young man--says to himself, "Damn!" and then becomes frightened and soliloquizes: "Oh gracious, that is the first time I ever swore." So going to the theatre and coming therefrom he assists Erma into the carriage with squeezes of her hand that make her wince, and little amatory ogles of the eyes that make her blush. Coming from the theatre, they go to "Happy Jack's," the swell restaurant of the city in 1871, where they have a very pretty little room prepared for them, and trout caught fresh in a mountain stream that day, and chickens done to a turn, and the freshest of lettuce and some lovely pears and grapes from Payson gardens and vineyards, and a bottle of champagne from sunny France, some of which gets into Mr. Ollie's head and makes him so devoted in his attentions to the young lady who sits beside him, that, getting a chance, he surreptitiously squeezes her hand under the table, which makes Erma think him tipsy with wine, not love. From this they return to the Townsend House, where the party separating, Miss Travenion finds herself alone at the door of her own room; but just before she enters, Mr. Oliver comes along the hallway, and walking up to her, says, with eyes that have grown fiery: "Erma, how can you treat me so coldly when I love you?" "Why, when did that love idea come into your head?" returns the young lady with a jeering laugh. Next her voice grows haughty, and she says, coldly, "Stop!" for Ollie is about to put his arm around her fairy waist. A second after, however, she laughs again and says: "What nonsense! Good-night, Mr. Oliver," and sweeps past him into her room, where, closing the door, Miss Changeable suddenly cries: "If he had dared!" then mutters: "A few days ago I looked upon his suit complacently and indifferently;" next pants: "Now what is the matter with me? What kind of a railroad journey is it that makes a girl--" and, checking herself here, cries: "Pshaw! what nonsense!" and so goes to bed in the City of the Saints. CHAPTER IX. THE BALL IN SALT LAKE. The next morning sleep leaves Erma, driven away by the singing of the birds in the trees that front the hotel. A little time after, church bells come to her ears, and she is astonished, and then remembers that it is Sunday, and that there is a little Episcopal church on First South Street that has come there with the railroad, and is permitted to exist because United States troops are at Camp Douglas, just in the shadow of the mountains, over which the sun is rising, and whose snowtops look very cool and very pleasant here in the warmer valley, five thousand feet below them. Coming down stairs to a nine o'clock breakfast, she encounters Ferdie and Louise at the table, for Mrs. Livingston and Oliver are later risers. Over the meal, Mr. Chauncey, who has not been to the theatre with them, but has been investigating the city, points out some of the notables who are seated about the dining-room. Then he begins to run on about what he has seen the evening before, telling them he has joined the Salt Lake Billiard Club and paid twenty-five cents initiation fee to register his name as a member of the club, in order to wield a cue, which registry is kept by pasting a few sheets of paper each day upon a roller, and has gradually rolled up until it has a diameter of five feet, and contains the names of every man who has ever played a game of billiards in Salt Lake City from the time Orson Pratt first spied out the valley; for the Mormon authorities have refused to license billiard tables, and a club was the only way in which they could be circumvented. Next the boy excitedly tells them that he has been introduced to a Mormon bishop in a barroom. At which Miss Livingston laughs: "He couldn't have been much of a bishop to have been there." "Wasn't he!" rejoins Ferdie indignantly. "He has four wives, two pairs of sisters." At which Louise gives an affrighted, "Oh!" and Miss Travenion says sternly, "No more Mormon stories, please," for Mr. Chauncey is about to run on about an apostle of the church who had married a mother and two daughters. But now the party are joined by Mrs. Livingston and Oliver, and shortly after, the meal being finished, Mr. Livingston proposes church. As it is a short distance, they go there on foot, the widow and Louise and Ferdie walking ahead and Mr. Livingston attaching himself to Erma and bringing up the rear. As they walk up South Second Street and turn into East Temple, Miss Travenion, who has been listening to Ollie's conversation in a musingly indifferent way, suddenly brightens up and says, "Excuse me, please," and leaving him hastily, crosses the wide main street. A moment after, Livingston, to his astonishment, sees her in earnest conversation with Mr. Kruger. This gentleman has turned from two or three square-jawed, full-lipped Mormon friends of his, to meet her. A complacent smile is on his red and sunburnt face, which lights up with a peculiar glance, half-triumph, half something else, as the girl, radiant in her beauty, addresses him. "Well, Sissy, I am right glad you take the trouble to run over and see me this morning," he cries genially, trying to take her patricianly gloved hand in his. "Mr. Kruger," she says shortly, "I fear the telegram I gave you did not reach my father. Have you heard anything of him? Do you know where he is?" "Yes," replies the complaisant Lot. "I reckon he is in one of the outlying mining camps. If so, he won't be here for a day or two yit, though he has been communicated with." "Oh!" ejaculates the girl; "then I shall be disappointed again?" "Indeed! How?" says the man rather curiously, noting that the lovely blue eyes are teary as they look into his. "I am going to the Episcopal Church. I had hoped to meet my father there." "You expect--to meet your dad--thar?" gasps Kruger, as if the girl's information took away his breath. "Yes, certainly! My father has been an Episcopalian all his life. I naturally expect to meet him at the Episcopal Church." "Oh--your--father--has--been--an Episcopal--all his life," echoes Lot, apparently a little dazed. Then he goes on genially: "Wa-all, as you are certain of not seeing your dad among the Episcopals, perhaps you'd better go up this morning to our great Tabernacle, where President Young will make an address that'll learn you somethin'." He apparently now has no wish to conceal that he is a Latter-Day Saint. "Thank you," replies the girl, with a little mocking smile. "I am an Episcopalian as well as my father," and she rejoins the wondering Ollie, who has by this time crossed the street; as she moves away with her escort, she thinks she hears a low chuckle from the genial Kruger. Horror and rage would enter her, however, did she catch the remark of one of his companions: "Well, bishop, what do you think Mrs. Kruger Number Six would say to that, if she saw it? A new favorite in the household, eh?" "Oh, no tellin'," rejoins Lot, his eyes following Miss Travenion's light form, as do likewise those of his companions, for the girl, robed as she is in the creation of some New York milliner, makes a picture of maiden loveliness seldom seen in the streets of Salt Lake City in 1871; Mormon women, as a rule, not being over fair to look upon, and the few Gentile ladies in that town being mostly married to gentlemen whose business has brought them to Utah. "I am simply astonished, Erma," remarks Mr. Livingston, as they get out of ear-shot, "that knowing, as you know now, that this man is a Mormon, a polygamist, you even notice him, much less address him on the public streets." "I merely asked him where my father was," replies the girl rather haughtily. "I would ask any man that--to get one minute nearer my dear papa." Then she walks silently by his side; Oliver sporadically attempting to keep up the conversation, until they arrive at the pretty little Episcopal church on First South Street, where they get such an edifying sermon from Bishop Tuttle, who is assisted by the Rev. Mr. Kirby in the service, that Mr. Livingston is quite delighted. "Who would have thought it! They even have altar-boys out here. I shall leave my card on the Bishop at once," he remarks, as the congregation is dismissed. "Why not see him immediately?" suggests Miss Travenion; which they do, and she has an opportunity of asking the Right Reverend Mr. Tuttle if her father, Mr. Ralph Travenion, is not one of his communicants, and is much surprised and disappointed to learn that the Bishop has never heard of the gentleman she names. Returning from church, after dinner Ferdie, who is anxious, as he expresses it, to see Mormonism in its glory, induces them to go to afternoon services in the Tabernacle. Under its vast dome, many thousands of the elect of Utah listen to a discourse from one high up in the Mormon priesthood, who tells them that women who bear not children are accursed, and goes so into the details of the "Breeding of the Righteous," that Mrs. Livingston whispers to Louise and Erma to close their ears, and goes out of the place to the pealing of its great organ and the singing of its vast choir, feeling a loathing horror of these Saints of Latter Days. As for Ferdie, he remarks, "Isn't this a Tower of Babel crowd?" for it is Conference time, and Northern Utah has sent its Swedes and Scandinavians, and Southern Utah its Huns and Bohemians, and there are Welsh from Spanish Fork, and Cornish men from Springville, and all are jabbering in their native tongues, English being less heard than the others; and the men have, generally, red faces, scaly from weather exposure, and the women have often a hopeless look in their eyes, and the children are mostly tow-headed in this Mormon Conference crowd of 1871. After a time the Livingstons get to their carriage and drive up to Camp Douglas, to the dress parade which takes place every Sunday, having been invited there by Captain Ellison, of the Thirteenth Infantry, who has been introduced to Louise the evening before, and has been very much caught by her piquant graces. Then, the parade being dismissed, this gentleman brings up several of his brother officers to the Livingstons' carriage, and introduces Lamar, a dandy, dashing lieutenant fresh from West Point, and Johnson, of the Fifth Cavalry, and several other of his brother officers, and these, looking for the first time upon the New York beauties as they sit in their carriage, offer them a hundred pleasant excursions and courtesies; all insisting that the whole party must come to Mr. Bussey's ball, as it will be a great affair in Salt Lake society, both Mormon and Gentile; for the banker aims for popularity, and has invited every one in the city who has a bank account or has any chance of having one. Then they drive away, and looking at the stars and stripes which float from the flag-staff of this camp bristling with cannon and Gatling guns--for Douglas, in those days, was held rather in the manner of a beleaguered fortress than in the easy method of a local garrison--the girl cannot help contrasting the columns of blue infantry she has just seen, and the vast and motley assemblage of men in the Tabernacle, who, at the word of their president, would turn upon and assault this camp and make war upon these United States of America. For the danger of Mormonism has been and will be, not in the feeling of animosity that its masses hold to this government, for they have but little, but in their blind, unthinking allegiance to a power they hold superior to it--that of their priesthood and the officers of their Church. Then they come down the hill into the city again for supper at the Townsend House, which takes place in the evening, dinner in that primitive country being the midday meal. Finishing this, they are called upon by Mrs. Bussey, who insists upon their not omitting her ball. During her visit she introduces to the Livingstons a number of Gentile ladies in the hotel and a few of the gentlemen engaged in speculation in the neighboring mines, who are quartered at the house, and they pass a quiet evening in the parlor, in conversation with their new-made acquaintances, whom Miss Travenion charms with a song or two. These are mostly plaintive melodies, for thoughts of her father will run in the girl's brain and somehow make her sad. Being full of the subject now, she questions the mining operators that she meets if they know Ralph Travenion, and receives the usual answer that they have never heard of him; and her anxiety for tidings of him increases and would now be desperate, did not a few words she catches from one mining operator to another set her thinking of the man who has gone to Tintic. "I am afraid Harry Lawrence has a hard row to hoe," remarks Jackson of the Bully Boy to Thomas of the Neptune. "He has got Tranyon and the Mormons against him. They will stop his sale to the English company if they do not get a goodly portion of his Mineral Hill." "He has got one chance, however," says the other. "Indeed! What is that?" "Why, don't you know," replies Thomas of the Neptune, "that the prophet up there," he nods his head in the direction of Brigham Young's private residence, "and some of the other leaders of the Church are beginning to be afraid of Tranyon?" "Afraid of his business talents?" asks the other. "He has got plenty of them." "No, afraid of his steadfastness in the faith of Joe Smith; afraid that he will refuse to pay his tithing!" laughs Thomas. "They say he made a million last year, and he hates to give up a hundred thousand to the Church." Then he adds very seriously: "Godby has gone back on them, and the Walkers are no more to be relied upon for Church dues, and this time they feel they cannot stand another apostasy, and will take desperate measures to stop it." "Who knows but Tranyon some day may feel the fist of the Church upon him as heavy as it fell on the Morrisites?" says Jackson, lowering his voice to a whisper, and, in spite of herself, the girl, as she listens, cannot help wishing that the hand of the Mormon Church may smite this Tranyon, if it will be any aid to Harry Lawrence. But the evening passes, and next day Erma getting to thinking of her father again, it suddenly occurs to her to look in the directory, which she does, but there is no Travenion in its list of names. The latter part of this day, which is a long one to her, she kills by a drive with Mrs. Livingston and Oliver to the Sulphur Springs, where they enjoy the baths. Mr. Livingston, as they return home, remarking on the softness the sulphur water has given to Erma's hands, would become very attentive and amatory and lover-like, did the girl but let him; but this serves to take her thoughts from that subject they will dwell on, though she says, "To-morrow papa must come, and he shall take me in the evening to Mr. Bussey's ball." And the morrow does come, but with it no father, and the girl turns for forgetfulness to making her preparations for the evening _fête_. Once or twice, however, she grows disheartened and mutters, "I cannot go. Dancing to-night would be a mockery," then suddenly cries to her maid, "The finest ball dress in my trunk,--the light blue one that I have never worn,--the one I was going to keep for San Francisco." A second after she directs Marie to get out what jewels she is carrying with her, and murmurs to herself, "I must look my best to-night," for Miss Volatile has suddenly remembered that three days have elapsed and Harry Lawrence may be at the _fête_ this evening. So, when the soft October night settles down upon the city, Mrs. Livingston is astonished to find her charge in excited mood. "My, how you will delight Oliver," babbles the widow, gazing in admiration at the light, graceful beauty of the young girl as she steps forth ready for the Bussey _soirée dansante_; and she does delight Oliver, who very attentively cloaks her from the evening air, which is growing cool as the autumn progresses in this valley. Then Mrs. Livingston and Erma and Louise, who is robed in some white, float-away dress and already engaged for dances six deep, as she expresses it, to some of the Gentile gentlemen in the hotel, accompanied by Mr. Oliver, take carriage for the banker's ball. Ferdie, the night being fine and the distance short, says he will walk, which he does in company with Lamar of the Thirteenth Infantry, and Jackson of the Bully Boy, the two latter smoking huge cigars, and Mr. Chauncey affecting the more youthful cigarette. At the portals of the banking-house a string of carriages is depositing most of the Gentile magnates, and some of the Mormon, though the Latter-Day Saints do not, as a rule, circulate very freely in outside society, their elders fearing the influence of the Gentile youth upon the maidens of Zion, as to marriage and giving in marriage. The third story of the building has been arranged with a view of letting it for public balls, and Mr. Bussey is utilizing it for his private one this evening. Here, in the large dancing room, the Livingstons and Miss Travenion are received by the hospitable banker and his wife, who are shaking hands with the stream of guests now pouring into the ball-room, and making it look quite bright, though very much diversified. Costumes that would grace a Newport _fête_ or Parisian ball-room alternate with the horrors of Mormon modiste invention, which is, like the country, crude. These atrocities of toilet are mostly worn by some pretty Mormon girls, who have persuaded their fathers, who are connected with the Zion's Co-operative stores or other Deseret industries, to bring them to this conglomerate ball; their escorts mostly being arrayed in the ample black broadcloth long-tailed frock coats that are considered the proper thing in mining camps and in extreme frontier society. But as these latter dance with much athletic vigor and Western abandon, they add greatly to the life of the scene. The room is decorated with flags borrowed from Camp Douglas, its large rear windows opening onto a broad balcony, which has been made conservatory-like by flowering plants, and lighted by Chinese lanterns. Here Mr. Dames and his band play the "Blue Danube," which has just become popular, and other modern waltzes interspersed with old Mormon quadrille tunes, some of which were composed, Ferdie remarks, "before the Ark," for this gentleman has just come in, apparently very merry. "Look and see if Kruger is not changed," he whispers into Erma's delicate ear. "Why? He does look different. What has he been doing?" answers Miss Travenion. "He has been getting his hair cut, _gratis_," giggles Ferdie; "likewise his beard trimmed and his hair shampooed. You see, Bussey, with Western hospitality, has furnished three barbers for the use of his guests, and Kruger, as he remarks, has just been going 'the whole hog.' He would have taken a bath if there had been conveniences in the gentlemen's waiting-room," continues Mr. Chauncey, greatly amused. "He looks very happy over it," laughs Erma; for Kruger's countenance seems quite bland and genial this evening. His black broadcloth frock coat has been very well brushed, and his shirt front is apparently more ample and crumpled than ever, while his large boots have been very brightly shined by the bootblack on the corner opposite, and his gray eyes, as they roam over the ball-room, have an expression of triumph in them, though they apparently seek only one object. Meeting that, Lot Kruger gives a start, for they rest on Erma Travenion. Then his orbs grow watery and his thick lips tremble, and his jaws clench themselves, as he thinks, "If it should come to me,--all this; for the glory of the Church of the Latter-Day Saints." For, robed in some creation of Worth that has been imported to America to make her seem a fairy, Erma's beauty is of the air not of the earth. It is some light, gauzy, shimmering, gleaming thing, covered with tiny pink rosebuds,--thousands of them,--and floats about the girl's dazzling shoulders and gleaming neck and snowy maiden bosom, which is of such exquisite proportions and contours that it would make a sculptor's dream and an average man's ecstasy. While over all this is a face beaming with some expectant joy, its blue eyes looking for somebody,--somebody who has not yet come. For a moment Kruger steps forward, as if he would speak to her, but just then Mr. Oliver carries the young lady away to the dance, and sinking upon a seat, the Mormon follows Miss Beauty with his eyes everywhere she moves. Unheeding the remark that Counsellor Smith, of the Seventies, makes to him, that his last Mrs. Smith is anxious to hear of his trip to the States, and that his (Smith's) daughters, by his first and second wives, Birdie and Desie, are quite ready for a dance, Lot drinks in the girl's loveliness as if it were new wine of such rare bouquet and wondrous flavor that he cannot take the goblet from his lips--wine upon which he will finally get drunk, perchance to his own undoing. And the eyes of other men follow his also, for there is only one woman who approaches Erma's charm or grace that evening, and that is a young grass-widow from California, at present making a six months' sojourn in Salt Lake for the purpose of obtaining a divorce--a thing easily found in the United States courts in Utah at this time. But all the time the girl seems languid; and Ollie, dancing with her, notices that the lightness has left her step, and she seems to dream; which, indeed, she does, thinking of a ball during the season in New York, to which her father on his last visit had taken her, and remembering how the old beau, _bon-vivant_ and club man had enjoyed meeting his former friends, companions and chums of other days, also the belles of the last decade of Manhattan society, whom he had greeted again as matrons and dowagers, and she murmurs to herself: "How happy I would be if papa were by me _now_ as he was _then_." But at this moment Mr. Livingston starts, and wonders what change has come into Erma Travenion, for suddenly new life and vigor seem to enter the lithe waist his arm encircles; her cheek, before a little pale, becomes blushing as he gazes on it; and her eyes, which were downcast, grow bright and radiant, and her step, which was languid, becomes light as a sylph's. Then he follows Erma's eyes, and sees the stalwart form of Harry Lawrence standing in the door, and looking just about the same as when he first entered Mrs. Livingston's supper party at Delmonico's; and Ollie says to himself, a second time in his life, the awful word, "Damn!" A moment after the music ceases, and Captain Lawrence is by the girl's side, and their hands clasp; their eyes have already greeted. "I have driven seventy-five miles to-day," he says eagerly. "Am I in time to have a dance with you?" "Seventy-five miles," replies Erma. "Then you must be very tired." "Not tired till I have a dance with you. Can I look at your programme?" "Certainly," and she hands it to him. But glancing at it, the young man remarks gloomily: "There is no vacant spot." "No vacant spot but plenty of _crosses_. Take up your cross and follow me!" laughs Miss Travenion. Then she explains, "I always reserve a few dances by crosses for friends who come late," and something gets into her eyes which makes Lawrence very ardent and very bold. So bold that, being borne away to another dance by Ferdie, Erma looks at her card and suddenly whispers, "Why, he has taken up _all_ my crosses," but though implored by a number of gentlemen who come up afterwards to erase some one of the many H. L.'s marked upon her programme, she shakes her head resolutely and says, "No, I stick to my written contracts," much to the disgust of Ellison of the Thirteenth Infantry, and Lamar, the dashing lieutenant, and Jackson of the Bully Boy. So, a few moments after, Lawrence coming up for his first dance, she takes his arm more happily than she has ever done, to tread a measure; though she has been the belle of many Delmonico balls and has floated about on the arms of the best cotillion leaders of New York and Boston. A moment after, Harry Lawrence, who has lived his life in camps or on the frontier, puts his arm around this beauty of Manhattan society, and for the first time feels her heart beat against his. Then perhaps something more potent than the strains of the "Thousand and One Nights of Strauss" getting into his head, he dances with all his soul. Not perhaps in so deft a way as Ferdie, who is past master of the art, and glides the graceful Louise through the room in poetic motion, nor in the dashing manner of Lamar, fresh from cadet german and Mess Hall hops, with the California widow, but still with so powerful an arm that his partner feels confidence in him, and perhaps some emotion coming into her heart other than the mere pleasure of the dance; a very bright blush is on her cheek as they stop. "Your step suits mine very well. You dance very nicely," she murmurs. "Yes, for a man who has not tripped the light fantastic for years," replies the captain. Then he goes on, "But who couldn't dance with you?" "Oh, many men, I imagine," laughs the girl. "That gentleman there, for instance," and following her eyes, Lawrence sees Lot Kruger with a very red face, damp from over-exertion, circling the room with a Mormon lady, the speed of a locomotive in his limbs and the vigor of a buffalo of the plains in his feet, bringing dismay and confusion to surrounding flounces and feminine trains wherever he goes. Then his face grows dark. "Don't speak of him!" he replies gloomily. "Let me throw off business for one night and be happy." Which he does, dancing with Erma so often that Ollie becomes very sulky, and Mrs. Livingston feels it necessary to play the chaperon, which she does very deftly, mentioning to her charge that people are talking about her dancing continually with one gentleman. "Oh," answers the young lady. "What does it matter in this town, where we shall remain but a day or two? Were it New York it might be different." Then she continues rather maliciously, "Besides, I rather like it. It makes Oliver so sulky." Just here, however, a practical joke of Mr. Chauncey's drives all else out of the widow's head. That gentleman approaches, bearing on either arm two quite young and rather pretty women, one apparently American, the other with the light hair and blond eyes of a Scandinavian, and presents them with considerable impressment and form as the two _Misses_ Tranyon; very shortly after taking off one of the young ladies he has introduced to tread a measure. "Ah," remarks Mrs. Livingston to the one left behind, "I hope that you and your sister are enjoying yourselves this evening." "My _sister_?" giggles the lady, astonished. "Of course! Mr. Chauncey introduced you and your sister as the two Misses Tranyon." "Oh, I see. The _Missus_ Tranyon fooled you!" replies the catechized one with a grin. "I am _Mrs._ Tranyon Number One, and Christine's _Mrs._ Tranyon Number Two," and is astounded to see Mrs. Livingston grow pale and fly from her, muttering faintly, "Help!" But the explanation of the Mormon lady has so horrified the widow that she forgets all about Oliver and his jealousy, and makes an immediate attempt to take her charges home even before supper. But they will not go; for Louise is enjoying herself very greatly, and Ferdie has struck up a flirtation with the prettiest Mormon girl in the room, and is asking her with pathos in his voice how she thinks she would enjoy living in New York. "Quite well," answers that young lady. Then she giggles with the simplicity peculiar to the maidens of Deseret: "Ain't you already married to that fair-haired blonde you are dancing with so much? Have you explained to her I am to be her sister?"--a proposition that so startles Mr. Chauncey that he dodges the Mormon maiden for the rest of the evening. As for Erma, to Mrs. Livingston's suggestion that they leave the ball at once, she replies shortly, "What! and break _all_ my engagements?" omitting, however, to state that most of them are to Captain Lawrence, and continues dancing with this gentleman, to the rage of Mr. Oliver, who goes to sulking and leaves her alone. Mr. Kruger also noticing the same, thinks to himself, "Time for Lot to put his oar in." He has already greeted Miss Travenion at odd times when he has passed with affable nods and "How do's?" and "Having a good time, Sissy?" and such expressions of interest. He now comes to her and says, stroking his newly cut beard, "What do you promise me, Miss Ermie, if I bring you and your daddy together to-morrow?" "Anything," replies the girl, excitedly. "Very well; you shall see Pop to-morrow, for one dance this evening." "Why, my programme is already full," demurs Miss Travenion. "Well, steal one for me. Perhaps that Lawrence chap could spare one. Reckon he's down on your card a few times more," he guffaws. "Very well," says the girl hurriedly. "Take the Virginia reel," for she is desperately afraid of dancing a waltz with the athletic Lot, whose feet must go somewhere and have very little respect for the toes of his partner. Then she adds: "But remember, if I keep my promise this evening, you will keep yours to-morrow?" "Oh, sure as boys like to kiss," cries Lot merrily. This compels an explanation to Captain Lawrence, which is not received very well, that gentleman growing Hector-like and muttering, "So you rob me for the benefit of one of my enemies?" "One of your enemies?" "Yes, this man Kruger is part owner in the Mormon company that is fighting for my mine,--he and that villain Tranyon," he explains, "and you dance with _him_?" "Why not," says the girl, growing haughty. "Have I not been generous to you this evening?" Then she pouts, "You've had _all_ my dances. What more do you want?" "Supper!" cries Harry decidedly. "Supper? Of course I want some also," laughs Miss Travenion merrily. "It's going on now," and she places her fingers on Lawrence's arm, though she is very well aware that the privilege of escorting her to midnight refreshment will be considered by Ollie as his "very own." But Erma is just tasting of the fruit called "first love," and will eat it, though it cost her as much as the apple did Mother Eve. So, seated in a shady nook made by two flowering shrubs on the balcony, she watches and admires the athletic figure of the gentleman she has made her hero ever since she saw him save Ferdie's life, as he forages for her. This he does with as much vigor as one of Sherman's bummers on the March to the Sea, and with such a curious knowledge of her tastes that the girl wonders how he guesses all her pet dainties,--not knowing that the gentleman now her escort had had his eyes upon her during every meal she had taken between Omaha and Ogden. "Why, this is marvellous--just what I wanted. How did you guess?" laughs the young lady as he places his spoils before her, and the two sit down together to make a very quiet but delightfully _tête-à-tête_ meal, strains of music coming faintly to them, and the Chinese lanterns throwing but little light upon them. Then their conversation, which is becoming low and confidential, is suddenly broken in upon by Mr. Livingston, who approaches, saying with a savage tone in his usually placid voice, "Erma, I've been looking for you everywhere. Mother has been waiting to take you to supper with us for an hour!" "Thanks to Captain Lawrence," replies Miss Travenion, who likes this gentleman's tone little, but his interruption less, "I am already very well provided for." "Ah--with both supper and flirtation," laughs Oliver sneeringly. "Not at all," cries the young lady. "A flirtation is where they say a great deal more than they mean." "But here," interjects Lawrence, whose heart is very full of the loveliness upon which he gazes with all his might, "I mean a great deal more than I have said." This remark, emphasized by a very telling glance of his dark eyes, brings furious blushes upon Erma and consternation upon Oliver, who loses his head and gasps, "Why, it is almost a declaration!" "Would you like me to make it stronger?" asks Harry quite pointedly, his remark to the gentleman, but his eyes upon the lady. But women in these social crises have generally more _savoir faire_ than men. Miss Travenion says coolly, "I fear we must postpone this _jeu d'esprit_. I see Mr. Kruger looking for me. The Virginia reel is beginning. Mr. Livingston, will you take me to him?" So, meeting the Mormon bishop, he demands his dance, and the music playing its most lively jig, Erma sees such high kicks, such double shuffles, and such gymnastic graces from Lot, who, being anxious to make a display before his partner, dances with the vigor of a Mormon boy of twenty, that she does her share of the lively contra-dance betwixt spasms of laughter. This display rather amuses Lawrence, who comes to her at the close and says, "You were right in choosing your partner, Miss Travenion. I yield the palm to him in cutting pigeon wings." Then he goes on sullenly, "There are two of the wives of my enemy Tranyon," and laughs a little unpleasantly, sneering, "I suppose he's got so large a family he has to obtain other men's goods to keep them all." "Oh, no doubt," whispers Ferdie. "I imagine from his possessions Tranyon must have a dozen or so. He has only been a Mormon eight or nine years, I hear. It must be awful curious to live a life of continual orange blossoms." Then he goes on. "The beauty of the Mormon part of this ball is that the married men are all eligible for matrimony. The girls need fear no one is not serious in his attentions. Every man goes!" "Stop making such jokes," cries Erma, sternly. Then she continues, "It's time to go home. Good-night, Captain Lawrence," and going into the dressing-room, she gazes meditatively at the two Mormon ladies, wondering what such a life as theirs can be. The dark one--the American--she notes is a woman of more decided character than the Swedish Christine, though neither seems to be over-well educated or intelligent. Then she thinks, "What a wretch that Tranyon must be! He is robbing Harry to put gewgaws upon these women!" for both are dressed much more expensively and in better taste than is usual with Mormon women, even the wives of their apostles and rulers. From this musing she is suddenly awakened by voices outside the dressing-room. Ollie is remarking, "As Miss Travenion's guardian, I must insist upon escorting her to her carriage." "Her guardian?" This is in Harry's tones. "Who made you such?" "Her father!" "WHAT?" "Certainly, her father," continues Oliver's soft voice. "He has constituted me her guardian until she becomes my wife--next winter." This easy falsehood makes Erma at first frightened, then angry, and a minute after, coming forth cloaked and hooded, she meets Mr. Livingston, Captain Lawrence having apparently gone away. "Mother is waiting," he whispers, and takes her down. But on the sidewalk outside she sees Harry standing despondently, and striding up to him, gives him words that make him happy once more. "To-morrow at two I wish to see you," she whispers, then laughs lightly, "Fairy stories for girls; men don't believe them!" With this she steps into her carriage, and whispers to Livingston: "Don't dare to tell any more of your fibs about me!" for she is angry with herself now, and cogitates: "What will that man think of me? I have done an unmaidenly thing, and that immaculate gentleman opposite me, gossiping so easily with his mother and Louise, made me do it." CHAPTER X. "PAPA!" Miss Travenion rises quite late on the morning after the Bussey _fête_, dresses hurriedly, and runs down-stairs into the dining-room of the Townsend House, to find that she is at lunch, not at breakfast. There she meets the rest of the Livingston party, who have arisen before her, and are discussing, in semi-excited tones, a piece of news Mr. Ferdie, who has been up and out, has just brought in to them. "Do you know, Erma, that your gallant of last evening has come to grief?" remarks Oliver in placid triumph after the usual salutations have been exchanged. "It is an infernal shame!" cries Mr. Chauncey. "They say Lawrence is ruined." "Ruined! How?" asks the girl, growing pale in spite of herself. "Why," answers Ferdie, "as near as I can make out, not claiming to be a mining expert, though I have seen enough ore specimens to make me a geologist, since I have been here--this Tranyon, who is a wily old Mormon speculator, and whose company only claims a _part_ of Lawrence's mine, has just obtained an injunction to prevent him working _any_ of it. Consequently, our friend will not be able to extract any more of his ore, and, running short of money, will hardly have the sinews of war for a prolonged legal fight, and Zion's Co-operative Mining Institution, which has plenty of shekels to hire legal talent and pack juries, will have a good deal the best chance. Anyway, that's the talk about town--I give it you as it comes to me." "But this injunction can be dissolved," says Miss Travenion excitedly. "Yes, if he puts up a big bond," suggests Livingston, triumphantly. "Oh, that will not be difficult. Everybody is Captain Lawrence's friend," cries Erma, enthusiastically. "Everybody is Captain Lawrence's friend until they have to put up their money to aid him," answers Oliver, who seems to get angry at the girl's interest in the matter. "Besides, everybody is not his friend; old Tranyon and I, for instance," he sneers. "And you link your name with that miserable Mormon?" cries Erma, a flush of defiance coming upon her face. Then she goes on rapidly: "I should think you would be ashamed of yourself. This struggle, as I understand it, is that of Gentile against Mormon, and I stand up for my crowd." Here Ferdie cries "Bravo!" and she covers her agitation by a little laugh. To this, Mrs. Livingston, whose business had been to pour oil upon the troubled waters for the last day or two, says suddenly: "Oliver, I am going shopping. Won't you accompany me?" and the young man, having some little idea that perhaps he is not advancing his cause very much by this battle, rises to go with her. As he goes, he cannot refrain from firing a parting shot. He says, "Ask Ferdie what mining men say about your friend's prospects." And so goes away, while Miss Travenion turns a face that is anxious upon Mr. Chauncey. "Well," says the boy, "all agree that, though Lawrence owns the mine, he will be ruined for lack of money to grease the wheels of justice." "This shall not be!" cries the girl, in so strange a tone of voice that Ferdie gasps, "What do you mean?" "I mean that it shall not be!" answers Miss Travenion. Then one of those ideas that are called Quixotic by the world, but which make it nearer to heaven, coming into this young lady's bright mind and generous heart, she looks at her watch and says, "I am going for a walk." "Take me for an escort?" suggests Ferdinand, who is always happy to promenade the streets by the side of Miss Beauty, for he knows that it makes others envy him. "No," says the girl shortly, "I am going alone. I have a little business errand," and so departs, straight for the business portion of the town, her eyes big with purpose, though there are tears in them as she mutters, "Alone in his trouble, but I'll help him defeat that villain Tranyon." Coming back from this journey, excited, dusty and tired, about half-past one, she says to her maid, "Quick! A white gown--something cool--something breezy; I'm excited and warm!" and, curiously enough, trembles a little as she is assisted into a light summer toilet. Then inspecting her watch she murmurs, "Two o'clock. He should be here;" next thinks, "What shall I say to him? I must make this a business interview," and racks her brain for some business to talk about. A moment after blushes come to her, for she gets to thinking of her remark about fairy tales of the night before, and mutters to herself, "Good heavens! Will he think me unwomanly?" and once or twice hopes he will not come, and looking at her watch finds it is after two, and is very much disappointed that he has not called. So, after a time, getting very much excited over this matter, Erma goes down into the general parlor of the hotel, where she will be compelled to receive Harry Lawrence, for at that time the Townsend House had very few rooms _en suite_. But at the door, chancing to see a sparkling thing on the third finger of her left hand, she gasps, "My!" and tears it off. Then she laughs, "How lucky! He might have thought it an engagement ring, and Oliver's horrid fib a truth," and so pockets the bauble, going to the window of the room to look out upon the sidewalk and see if her swain is in view. She is interrupted in this by the gentleman himself, for Captain Lawrence comes in, a flush of excitement upon his brown cheeks, dragging with him by the arm Ferdie, who seems nervous also: as he well may be, for Harry is laughing like a frontiersman, and every now and then giving Mr. Chauncey little surreptitious pats and nudges that from his athletic arm are agitating. "I am glad you have come," says the girl, "for I have a little matter of business to talk to you about. When we were in Ogden the other day, you expended some money for me, which I did not have opportunity to return you. How much was it?" and she is very glad she has thought of this matter since Ferdie is here, and it seems to her to be a reason, if not a very plausible one, for her having asked the captain to call. To her question Lawrence, after looking for a moment astonished, says, all the while keeping his grip on Mr. Chauncey, who manifests several times a desire to edge out of the parlor: "Yes, I believe I did spend some money for a telegram for you and a newspaper. It was fifty-five cents." Then the girl handing him the money, he mutters: "Thank you," and suddenly bursts out, "I am in luck to-day. That is not the only sum I've received. Friends are pouring gold upon me!" in a nervous way which is peculiar in him, for up to this moment he has seemed to Miss Travenion to have an organization capable of standing any shock. A moment after he appears calmer, and says, "I have a little story to tell you. It is in relation to that Ogden matter. You know that by an accident I was there permitted to save the life of a very generous little beggar"--here he pats Ferdie on the head, who mutters, "Don't," and blushes like a girl. "This little gentleman," continues Harry, "for the slight service I did him in saving his noble little life, has seemed to me unusually grateful. He has sent me presents--a gold-headed cane and a silver-mounted revolver; but hearing that I was--in what you might call hard luck, this generous boy, who has not yet learned that it is not always best to squander your money upon friends, sent to me to-day fifteen thousand dollars." "Oh, what a whopper! My allowance is only three thousand a year, and I am always in debt," cries Ferdie with sudden nervousness. "You didn't send it?" says the captain. Then he mutters slowly, "Have I made a mistake?" "On my honor as a gentleman," answers the boy. "But, by Jove, I would like to have had it to send you, and more too, for you did save my life, though you don't seem to like to have it mentioned." "This is very curious," gasps Harry. "I have made a mistake. There was fifteen thousand put to my credit to-day, only an hour ago, at Walker Brothers. I made inquiry, and they said it had come as a cashier's check from Bussey's National Bank, on which I knew that your party had letters of credit. I could think of no one else who would consider himself under obligation to me,--at least, no one willing to do me such a good turn." Then he goes on, "I must look elsewhere for the friend in need," and as he says this, some movement of the girl seems to draw his eyes, and he looks at her and notes that she is very red, and her eyes are feverish, and her small foot in its little slipper and openwork stocking, is patting the floor at the rate of about one hundred a minute. Suddenly he gives a start, and a great red flush comes over his face, for just at this moment Louise comes in, crying, "Erma, here is your letter of credit returned from the bank!" and with a childish idea of showing the general importance and wealth of the family to the Western stranger, remarks: "I peeped in her envelope, and Miss Extravagance has drawn fifteen thousand dollars to-day." Then she pauses, astounded at the effect of her words, for Erma, who has risen hurriedly to receive the paper, gives a sudden cry, and sinks into a chair, covering her face with her hands, and Ferdie has suddenly ejaculated, "By Ginger!" and would giggle did not the captain's manner awe him. The next second Harry Lawrence takes the paper from Louise, saying gently, "I'll give this to Miss Travenion. My business with her will be over in five minutes," and Miss Livingston, who, for a child, has quite a quick perception of social affairs, taking the hint, gives him the document and goes silently away. Glancing at it, a debit of fifteen thousand dollars of this day's date is indorsed on the back, and he grows very pale, FOR HE KNOWS. Then coming toward the girl, who has half risen to meet him, he says: "Ferdie, there is a good angel in the room, my boy,--one of the kind that make men think earth is very near to heaven. Now, you just run down and play billiards, and I will join you in a few minutes, and don't you say a word of what I have told you to any one in this world." "On my honor," whispers Chauncey, for there are two tears in Lawrence's eyes that impress him very greatly. Then he suddenly cries, "Erma, you're a brick!" and leaves the captain gazing at Miss Travenion, who is pale as death also. As he does so, Lawrence suddenly comes to the girl, and says very tenderly: "God bless your noble, generous heart!" But suddenly he seems to Erma to grow taller and tower over her, and he shakes his head and brushes his hair back from his brow, as if he were a fevered lion, and cries hoarsely: "This must not be! Men in the West do not take money from women!" "But you need it. What is it to me? A few gewgaws, and jewels, and dresses, and I have more of them than I want. Take it to regain your own--to smite down this wretch Tranyon--then repay it to me." "No, that is impossible," he answers, slowly. "This money shall be returned to you before bank hours this afternoon. But the good will that prompted it--I'll keep that, if you please, until I die." And supreme gratitude and undying love also are in his eyes, for he cannot keep them from speaking, though he may, perchance, control his tongue. "But you need it. You must take it. It is necessary for your success," gasps the girl. "I cannot take it, but I will succeed without it," he cries. "I cannot afford to lose. I must win! It is not money I am fighting for, but----" "What?" "What I will never tell you till I have money enough to prevent men calling me an adventurer--a fortune hunter--if I win it." And his eyes speaking to her again, she knows what he means. A moment after, she turns to him, and says considerately: "If I cannot aid you in this way I can in another, which I hope you will accept. My father will be here this evening. He is a very rich man. He will be more than happy to go upon your bond, to raise the injunction, which, I understand, has crippled you." "No," says Harry, curtly. "No favors from your father of such financial magnitude." "Why not?" queries Erma, who has made up her mind that Lawrence must be aided in some way. "Because your father, the first time he sees me, must think me a man who can fight his own battle in this world--a man worthy to be--" He checks himself, and drives the words that are on his tongue back into his throat. "At all events," mutters Erma, "you must see my father. He is a man of great business sagacity. His advice will aid you. Promise that you will come to-morrow and see him." "I go to Tintic to-morrow." "Promise!" and, being desperate, the young lady now forgets herself and whispers, "for my sake." Then she suddenly feels her soft hand crushed in a frontier grip as he answers: "For your sake I'd promise anything!" and, a moment after, he raises the white patrician fingers and kisses them with that reverence and chivalry that good men, who have long lived apart from good women, oft-times feel for their sweethearts, likening them unto their mothers. Then he murmurs, "Good-bye!" But the girl cries, "Don't forget to-morrow. I will tell papa to be in at eleven o'clock. He will advise you how to conquer that Tranyon. See! a rosebud for good luck," and smiles on him. "I will pin it in your button-hole." "No," he stammers, "let me carry it in my hand. Good-bye!" almost snatching the flower from her, for he is desperately afraid of himself, for gratitude and love have made this young lady's beauty irresistible to him. Hurrying from this interview, Lawrence thinks, "God help me. It was hard to keep my heart from her," then mutters morosely, "I'll not be called an adventurer,--an heiress hunter. Her million stands up between us more colossal than ever." Though a moment after, he says determinedly: "By Heaven!--No one else shall ever have her--my angel!" At this moment he hears behind him, "A word with you, sir!" and turning, sees Mr. Oliver, who has just noticed the end of the parlor interview with agony and rage. "Certainly. Half a dozen," answers Lawrence. Then he laughs and says, "I am so happy I could even give you five minutes." "Very well,--come with me," whispers Ollie, and getting to a retired part of the hallway he turns upon the captain and remarks oracularly and severely, "I forbid you to call again upon the young lady who is under my charge." "Your authority?" "Her father's." "The young lady under your charge," remarks the Western man sarcastically, "hinted to me last evening that you told fairy tales; that you have no authority whatever in the matter; that she is her own mistress." "The young lady," returns Livingston, pulling down his cuffs in a nervous manner, "knows that her father wishes me to control her life till she marries me." Then getting excited, he bursts forth, "Good Heavens! You don't suppose that Ralph Travenion, who was in his day the greatest club man and swell in New York, would permit his child to marry a frontier Vigilante like you,--almost a mur--" Here Mr. Livingston suddenly checks himself and shrieks out desperately and wildly, "Don't strike me! I was once to have studied for the ministry!" "Oh, very well," says Harry, laughing. "As to the young lady's father, he can say to me what he pleases. I am to see him to-morrow by appointment," and he carelessly smells Erma's rosebud, and continues: "But you had better keep a civil tongue. I am too happy to hit you, for if I did, I might kill you; but I'll take you by your aquiline nose and lead you twice around the nearest barroom, if you are not as polite and as mild and as fragrant as this rosebud," and he walks out, leaving Oliver pale with rage and perspiring with agitation--for Lawrence's laughing mood and his remark that he sees Miss Travenion's father by appointment to-morrow, have frightened Mr. Livingston almost to death. So, coming out from this interview, Harry Lawrence draws his check at Walker Brothers, has it certified, and walks over to Mr. Bussey's Bank, to restore Miss Travenion's money to her letter of credit. Chancing on his errand to meet Bishop Kruger, that gentleman looks at him and chuckles to himself, remembering the ball of the evening before: "You play a strong game, young man, but I rather think I hold the hand on ye this deal," and being reminded of his promise to Miss Travenion, proceeds to hunt up Mr. Ferdie upon Main Street, remarking, "That cigarette boy will play my next chip for me right 'cute." He does not tell him this, however, on meeting, but says affably, "How de, Mr. Chauncey? I think I can furnish a leettle amusement for you and your party." "As you did last night, dancing the double shuffle?" laughs Ferdie, who is not particularly in love with Lot. "No, I kin do better than that. Your party are out here studying the manners and customs of us natives, I take it. Now, if you will bring your crowd up to the Twenty-fifth Ward meeting to-night, you'll see a Mormon Sunday-school celebration. Please tell Miss Ermie that I will see her thar; I ain't forgot my promise, and her dad's to be in town to-night." "I'm delighted to hear that! Miss Travenion has been looking anxiously for her father," replies Ferdinand. "I will give her your message, and if you will promise to cut a pigeon wing, I'll come up myself," and with this leaves the genial Lot, who, cursing his impertinence under his breath, mumbles, "Some day, my jumping-jack, your wit may cost you the leettle brains you've got." After Lawrence has left her, Miss Travenion goes back to her room blushingly happy, and says complacently, "Papa will fix everything. Lawrence will win his mine,--and then--" and her blue eyes seem to look quite confidently into the future, for she has supreme faith in her father. Every time he had come to New York on his various visits, he had brought happiness to her; she remembers the joy of his arrival, the little _fêtes_ prepared for her as a school girl, and the magnificent presents lavished upon her from Tiffany's and Kirkpatrick's when she was old enough for such things, and thinking of her absent dear one, she grows anxious as to Mr. Kruger's promise, sending to the office several times to ask if any one has called upon her, or asked for her, but the answer always comes back, "No!" Then she takes to reading Ralph Travenion's last letter to her, a thing she has done a dozen times during the past few days, and while occupied in this, there is a knock on the door, and springing up and tripping lightly to it, she opens it, crying, "Papa! at last!" but is disappointed, for it is only Ferdie's laughing face. He says to her, "I have not brought your father, but Mr. Kruger wants to see you." "Indeed? Is he down-stairs?" asks Erma eagerly. "No, but he gave me a message for you. He has invited us all to go up and see a little Mormon Sunday-school festival." "What has the Mormon Sunday-school performance to do with me?" "Oh, nothing; but I thought it would be fun, and Mr. Kruger--Bishop Kruger, I beg his pardon--told me to tell you that he would be there and had not forgotten his promise. Your father will be in town to-night." "God bless you for the news!" cries the girl, then laughs, "Do you know, I was really becoming anxious. Bishop Kruger has something to tell to me. Thanks for your invitation. I'll go. At what time?" "About eight o'clock," answers Mr. Chauncey. But, on arriving at the dinner-table, Miss Travenion finds that the Livingstons have made other plans for the evening. Mr. Bandman, a theatrical celebrity, at that time on his travelling tour, is to appear as Narcisse, and Mrs. Livingston has tickets for the theatre, and is anxious to go. "I am sorry I cannot accompany you," answers Erma. "No? Why not?" "Because Ferdie and I are going to a Mormon Sunday-school festival. Mr. Kruger wishes to see me there. He has received word from my father. My father will be in Salt Lake, probably, to-night." "Indeed?" says Mrs. Livingston complacently. "I am delighted to hear that; then we can shorten our visit to Salt Lake," for she has grown rather tired of the town, and is anxious to proceed on her journey. "Please give your father my compliments, Erma, and tell Mr. Travenion he must breakfast with me--at ten to-morrow morning." Then she says diplomatically, "Ferdie, wouldn't you like to see Mr. Bandman?" "Quite well," answers that gentleman; "they say he has a very pretty leading lady." "Then you had better come with us. I hardly dare trust Miss Travenion to you in a Mormon assemblage. You make careless remarks that excite their rage." She now comes to the point to which she has been working, and suggests: "Oliver, you had better take Erma," and is pleased to hear her son remark: "I will do so with pleasure." "Thank you," says the girl in so grateful a tone that Mrs. Livingston, who has heard of Captain Lawrence's call during the afternoon, and has been fearful as to its effect in regard to Oliver's chances with the heiress, goes very complacently away from her dinner, and taking Ferdie and Louise, proceeds to the Salt Lake Theatre. Then Miss Travenion, very much excited, takes carriage, and, escorted by Mr. Oliver Livingston, drives to the Sunday-school festival in the little Mormon meeting-house of the Twenty-fifth Ward. "Papa will be in town to-night," she says in happy tones. "Fancy, I have not seen him for eight months. And Mr. Kruger says he is well." "I shall be very happy to see him, also," returns Livingston cordially. "I have not met a man in this crude community yet to whom I cared to talk. Your father's old Unity Club anecdotes will seem to me like an echo of New York." "I am glad to hear that papa's small talk pleases you," laughs the young lady, and a moment after says: "We are here." Assisting her from the carriage, Oliver cries to the hackman: "Be back in an hour!" for a carriage at a Mormon ward meeting is so unusual that it attracts the attention of the crowd of Latter-Day Saints who are entering the building. Then he adds: "You need not stop in front of this place. Just draw up about a quarter of a square from here!" And the man driving away, they mingle with the crowd, and are scarcely noticed again, as Miss Travenion, thoughtful of the place to which she has come, has dressed herself in her most unpretentious gown, and has covered her bonnet and face with a veil so as not to attract attention by any contrast of toilet with the surrounding congregation. The hall is already almost filled, and they only find seats in the back row unoccupied. On these they sit down, and Miss Travenion's eyes go wandering over the assemblage searching for Mr. Kruger. But they only see a very plain meeting-room, filled with the average hard-featured men and women of this Mormon city, dressed in their best, which means for the women gowns that would be a horror to a French dressmaker, and for the men, clothes that would be a nightmare to a Broadway tailor--and children--lots of them--most of them white-headed, but happy. The stage, moreover, is filled with them, dressed in the best their mothers can put upon them, chiefly bright calicoes and ginghams; some of them looking quite pretty in these, for youth is nearly always beautiful, and Mormon tots are generally as happy as other children. Over their heads hangs a piece of white calico in festoons, bearing this peculiar motto: "UTAH'S BEST CROP IS CHILDREN." Miss Travenion has just completed her survey, when the man she is looking for comes from a side door on to the platform, and makes the stereotyped Mormon address for such occasions, but says: "There is a better talker coming after me. I refer to the bishop of this ward, the Counsellor of our President, Bishop R. H. Tranyon, who, after the children have sung a hymn, will hold forth on what is the duty of the up-growing generation of this Sect and people, in order to become true Mormons, in the faith of Joseph Smith and Hyrum, his brother." But all the time Kruger is speaking his eyes rove around the assembly, as if seeking some one, and finally, lighting upon the graceful form of Erma, he appears satisfied, and triumph and joy coming into his voice, his audience think it is the glory of Zion inspiring him, and applaud him as he sits down; a Mormon girl, just in front of Miss Travenion, remarking, "Bishop Kruger seems to have his talking-coat on this evening!" After that there is music from a melodeon, and the children sing the Mormon song, "I want to be a Mormon, And with the Mormons stand," and give it with as much fervor, Erma cannot help noticing, as the Sunday-schools in the East sing the beautiful hymn, "I want to be an angel," on which this is an awful parody. Then stillness falls upon the audience, for the big gun of the evening is coming--the man who stands upon the right hand of the prophet and obtains his inspiration from him; the man who has expounded to them during a number of years the doctrines of their creed, revealed by the Almighty to Joseph Smith, their founder. A moment after Kruger announces, a peculiar thrill in his voice, "BISHOP TRANYON!" As he says this, Erma, bending forward to get a better view, clenches her little hands together and thinks to herself, "This is the wretch who is Lawrence's enemy, and would destroy his happiness and mine!" Then onto the platform comes a figure, wearing his clothes with a grace strange in a Mormon community, and whose broadcloth is finer than the sect is wont to wear, and whose gray eyes are familiar, and whose soft gestures are those she has been longing for--and whose grizzled moustache, now joined to a mighty beard, has caressed her lips. Gazing at him with all her might, something suddenly snaps in the girl's head, for he is speaking, and the incisive, smooth, cynical voice now crying the glory of the Mormon Church, the sanctity of plural, polygamous marriage--the voice now crying out the glory of what she thinks unutterable indignity and degradation to her sex, is that of--God help her!--no, she will not believe it, but still does--HER FATHER! In one awful flash comes to her the thought, "If he is what he is, then what am I?" and merciful insensibility comes with it. As for Mr. Livingston, he has listened to the preliminary proceedings in a perfunctory, philosophical kind of way, sometimes scoffing inwardly. Then his mind, as the children sing their hymn, running upon other churches, finally comes to his own; he has got to carelessly looking over the choristers, and trying to select from them youths who he thinks would make good altar-boys in his Episcopal Church. He is hardly awakened from this when Bishop Tranyon is announced, and looking carelessly at him, thinks, "There's something curiously familiar in the old Mormon--he has a little of the New York club style about him. Good gracious! that gesture--where have I seen it?" and rubs his glasses and inspects him more closely. And then, remembering Travenion, the old New York swell, having known him as a boy, and seen him on his visits to New York, Ollie gets excited, for the eyes seem familiar to him, and the voice is the same that he has heard several times in the smoking-rooms of the Unity and Stuyvesant Clubs, though for a moment he cannot reconcile himself to believe what his memory tells him. But just here, Erma's body falls a dead weight upon him and her head droops on his shoulder. Looking at her, he sees that she has fainted so quietly that he has not noticed it, and an awful shock coming upon this conventional and orthodox young man, he gasps to himself, "Good Gad, Erma's father!" and is so paralyzed and petrified that he makes no effort to revive the girl, but simply looks on in a horrified kind of wonder as the festival proceeds. In a daze, he hears the old New York club man play his _rôle_ of Mormon exhorter and apostle, and do it very well, for he has just brought forward five children of assorted sizes and sexes, and has proclaimed with sanctimonious voice to the uncouth Saints assembled about him: "These are my hostages to the State of Deseret; these are my pledges to the Zion of our Lord!" And taking up the smallest of his family--a babe with Erma's eyes--this evangelist continues: "This tot I have named Brigham after our well-loved President, and Joseph for our first Prophet, and Hyrum after his sainted brother, who was murdered with him--unto the glory of our true religion and the damnation of our unbelieving enemies." So, holding the little one on his arm he cries, "LET US PRAY!" And he does pray--so earnestly, so impressively, so tremendously that Oliver, gazing at him with agitated eyes, begins to pray himself, thinking affrightedly: "What shall I do? My God, I am here with a Mormon's daughter!" Then he would make an effort to arouse the girl to consciousness, and perhaps cause a scene, but he suddenly thinks, "If I disturb the meeting, they may treat me roughly. These infidels do not believe in Gentile interruptions to their religious ceremonies;" and so sits quietly by the side of the unconscious girl, till Bishop Tranyon, of Salt Lake City, ex-Ralph Travenion, the New York exquisite, dandy and club man, finishes his harangue, and the people crowd about the platform and congratulate him on his great speech, to the glory of God and Brigham Young, his prophet. But looking at Bishop Tranyon now, Oliver thinks he sees the cynic scoff of the Manhattan swell, as if, fight it how he will, he can't keep down a sneer at the religion that he preaches. Just then, heart-breaking consciousness and recollection coming to the girl, she says in a low, faltering voice, placing a feeble though pleading hand upon his arm, "Take me away!" In the confusion and hilarity of the festival, the melodeon playing loudly and the children singing that well-known Utah Sunday-school hymn, "Say, Daddy, I'm a Mormon!" unnoticed by all save Kruger, who knows his arrow has struck its shining mark, Oliver gets Erma out of the hall and to the carriage, which fortunately has returned. Lifting her in, he cries, in feeble agitation, "The Townsend House! Quick!" for he fears his charge will faint again in the carriage. But she is beyond fainting now. She whispers hoarsely: "You recognized him also?" then wrings her hands, and gasps, "My God! my father!" next bursts out: "That was the reason I did not meet him. That is the reason he never wanted me to come West to live with him--among his concubines he calls wives--he, my father, who once called _my_ mother wife!" Then to Oliver Livingston comes the opportunity of his life--his one supreme moment to win this woman, who is more beautiful in her agony even than in her joy; for the girl has fallen sobbing on his shoulder, and had he but treated her as if he loved her--aye, even pitied her--she would have given unto him gratitude so potent it might have grown to love, and so made her his. But his puny heart is too small for such magnanimity, and to her tears and her mutterings, "What will the world think of me now?" he replies: "This is awful. This is a terrible thing for you. It will take you a long time to live this down. You had better retire from society for a time. Prayer and repent--" And so his opportunity forever leaves him. The girl cuts short his last word with a shudder, then draws herself up, and says, a desperate gleam in her eyes: "Don't dare to talk to me as if the sin of my father was my sin. That kind of innuendo I will not permit!" next mutters: "I asked for sympathy and you gave me a sermon!" A moment after, she says, in measured tones, "We are at the hotel. You need not help me down. The touch of the polygamist's daughter might sully you, Mr. Immaculate!" CHAPTER XI. "FOR BUSINESS PURPOSES." Then, unheeding his proffered aid, Erma descends from the carriage, and going into the house, he following her, she turns, and says haughtily: "I wish to see your mother as soon as she comes from the theatre; but, before that, I must see _him_," and mutters, "If it is not too much of a service to me, in my extremity, go back to the meeting and tell my father to come to me at once. It may be the last favor I shall _ever ask_ of you," and strides to her room. So, he leaves her to go on her errand; but chancing to pass a barroom, he goes in, a thing which is unusual for him, and, calling for a glass of brandy, gulps it down, his hands trembling a little. Thinking the matter over as he drinks, he concludes his mother should be told first, and going to the Salt Lake Theatre, purchases a ticket. It is fortunately an _entr'acte_, and he very shortly finds Mrs. Livingston's seat. Walking down the aisle to her, he whispers, "Bring Louise and Ferdie at once. Something terrible has happened!" Looking at the white face of her offspring, the widow suddenly gasps, "Good Heavens! Erma has eloped with that awful Captain Lawrence, the Vigilante," and grabs helplessly for her wraps. "No," he says grimly, as he supports her to the door, Ferdie and Louise following them; "but it is almost as bad." "Tell me," whispers his mother, and seeing that he does not answer, goes on hysterically: "Tell me or I shall faint right here." But he finally gets her to the sidewalk, where the breezy air cools her nervous system, and putting her into the carriage he has brought with him, where, if she so elects, she can faint comfortably, he tells her in a few words what has happened. Then, unheeding her exclamations of surprise and horror, as likewise those of Louise and Ferdie, he whispers, "Go back to the hotel. I am going to find this Mormon and bring him there," and leaving the carriage to drive back to the Townsend House, starts on foot for the meeting in the Twenty-fifth Ward. But Salt Lake City blocks are long, and Mr. Livingston's episode at the theatre has taken some time. When he reaches the meeting-house, its windows are dark, the festival has ended, and there is nothing left him but to return to the hotel. On his way back, however, his mind being on other things than his footsteps, he wanders into one of the streams that flow in this peculiar city where gutters would be in ordinary towns, and it being knee-deep, comes out of it in a very bad humor. This is not decreased by the dust which settles upon his immaculate inexpressibles, and gives him a very sorry appearance. As he enters the hotel, Louise comes to meet him with a frightened face, and whispers, "Mamma is talking to her in her parlor," then suddenly cries out, "Goodness! Have you been fighting with her father?" At which he snaps at her, "Go to bed, you little idiot," and pushing past her, enters his mother's sitting-room in by no means the frame of mind to properly meet, even for his own interest, the situation before him. The room is but slightly illuminated,--the Townsend House gas, manufactured on the premises, being only strong in odor. By it he can see Miss Travenion standing near the centre of the apartment, so white she would seem a statue, were it not for the dazzling brilliancy of her eyes, that appear to have burnt up the tears that were in them, and a slight nervous twitching of the hands, such as comes to us when hope is no more. Mrs. Livingston, seated on a sofa, is speaking in a tremulous sort of way, for the girl's manner just at this time frightens her. She is saying, "You had best leave this awful place to-morrow morning, and come with us to California. I have ordered your maid to pack your trunks. My maid is doing the same." Then she turns to her son, remarking, "You think it will be best, also, Oliver?" But Erma prevents his reply. She cries, taking a step towards him, "My father!" and seeing no one behind him, gasps, "What have you done to him, or what has he done to you?" for Mr. Livingston's pale face and disfigured trousers suggest ideas of combat that would make her laugh at other and happier times. To this he replies curtly, "Nothing; I could not find him." "Why not?" "Their blasphemous meeting-house was closed." Then he says in a nasty, sneering tone, for the young lady's manner has added to his anger, "Your father and his Mormon brats had gone away." "His Mormon brats?" This comes from both Mrs. Livingston and Erma, though one gives it with a shriek and the other with a shudder. "Yes, your five little brothers and sisters," he sneers at Erma. "Didn't you see them? They got the Sunday-school prizes, I think. They look like your father, and one of the girls has your eyes," and would go on with some more such scoffing pleasantries, did not his mother spring to him and whisper, "Idiot!" for the girl has sunk down sobbing upon a chair and is wringing her hands at this last cruel revelation. Not liking his mother's word, Oliver grows more angry, and says sternly, "Remember, I am the head of the family, and shall take this matter into my own hands." To this, Mrs. Livingston, who since his father's death has grown to look upon him as the director of the family, saying nothing, he continues: "Erma, I have been thinking this matter over as I returned. Your father's crimes have placed him outside the laws of this land. Under these circumstances, I feel it incumbent on me to take charge of your life." This peculiar assumption of power he makes very placidly, turning to the young lady, who answers him not, his last revelation still overcoming her. Noting this, Mr. Complaisant thinks: "My manner has subdued her. Crushed by this blow, Miss Haughty, who has defied and jeered me for the last few days, is now submissive to my authority," and the pangs of jealousy and rage that had been administered by Harry Lawrence come into his small mind to make him take a smaller revenge. He says, "I think it is best, mother, that we postpone our visit to California, and immediately return to the East, until I can make proper arrangements for Erma. It will take her a long time to live this scandal down." "Ah, you are very kind to the friendless daughter of a Mormon," interjects the girl, sarcastically; but he being full of himself, does not heed her, and continues: "A proper retirement from society is due to it." "Retirement!" she exclaims, "to expiate my father's crimes!" then says sadly: "You seem to think that I am sullied by his sin;" next sneers, "Perhaps you imagine a reform school or a convent would be the proper place for me, Mr. Livingston." "Not exactly that." "No, but something like it," cries Erma, and rising, she towers above him, and goes on in mighty scorn: "And you dare arrogate authority over me? You are neither my guardian nor my trustee;" next jeers at him, for her torture makes her cruel: "If every girl in New York society expiated their father's social crimes, how many would escape? Little Louise, for instance--eh?" This awful shot brings tears to Mrs. Livingston's eyes, for her dead spouse had been of such a peculiar social nature that he had been known by his intimates as "Mormon Livingston." "Hush! Your father's sins are open ones," says Oliver. But she turns on him, crying: "It is not your place to criticise him. If atonement is in order, atone for yourself, Mr. Immaculate!" and this is another facer for Oliver, who has had his weak moments in which he has listened to sirens' voices, as many men in New York society have. Then, a second after, the girl says, slowly: "You go on with your trip, Mrs. Livingston, as if nothing had happened." "But you?" asks the widow, who, knowing that Miss Travenion's remarks have been made in frenzy, forgives her and pities her. "I go to my father." "To do what?" "To DRAG HIM FROM HIS INIQUITY! Good-night, and--_good-bye_," and saying this, the young lady sweeps from the room, brushing past Louise, who is standing outside the door in childish astonishment and dismay. But Mrs. Livingston is whispering to Ollie. "Idiot! You have driven her and her million away from us. Think of Louise and me." To this he answers surlily, "I don't believe it wise to wed a girl society will look down upon." "Fool!" cries his mother. "How long do you think it will take in New York society for a girl with sixty thousand dollars a year to live anything down?" and leaving him to digest this truthful platitude, she pursues Miss Travenion, overtaking her at the entrance of that young lady's room. Here, diplomat as she is, she makes a mistake. Louise has also followed, and Erma impulsively seizes the girl, whom she loves very well, and kisses her tenderly and whispers, "Good-bye!" Coming upon this, Mrs. Livingston, anxious for uninterrupted interview, thoughtlessly says: "Louise, go to bed at once! We leave on the early train to-morrow morning!" At this, Erma, whom humiliation makes sensitive, draws back and mutters, "Do you fear my touch will contaminate her?" "Not at all," says Mrs. Livingston. "You mistake me, dear Erma. I want to beg you to come with us to California. You mustn't think of what Ollie in his agitation said to you." "I don't," answers Erma. "Thank God that wounded my pride, but not my heart!" For in all this cruel humiliation she has been conscious of one joy--that any chance of union with Oliver Livingston is now forever ended. "You must reconsider your rash determination," entreats the widow. "Impossible!" "In your present excited state you had better not see your father." "Now it is necessary that I see my father--more so than ever." "You cannot live with him with those awful women." "Oh, don't fear for me," says the girl. "There are others who will protect me here, if he will not." "Who?" gasps the widow. "_The man I love!_" And opening her door, Erma Travenion flies in and locks it; then starts aghast! and cries in a hoarse and rasping voice, "Tranyon!--Bishop Tranyon! the _wretch Tranyon_! who has ruined him! My God! what will Harry Lawrence think of Tranyon the Mormon's daughter?" And sinking down upon the bed, she writhes and moans, for at this thought, which has been mercifully kept from her till the last, nothing seems left her in this world. During this time, Ferdie has been abstractedly sitting in a neighboring barroom, every once in a while walking up to the barkeeper and whispering "Brandy!" then muttering to himself over it, "Miss Mormon is having a high old time with auntie and Ollie." The rest of his time he whistles meditatively. Just about midnight, he thinks: "She is through with Mrs. Livingston. I wonder if I could not do anything to help her?" So, there comes a knock upon Miss Travenion's door, and she opening it herself, for she has not undressed, finds Mr. Chauncey, who looks sheepishly at her and says in confused tones: "Oliver has told me your determination. We are going to San Francisco to-morrow morning. You remain here to see your father." "Yes, Ferdie," answers the young lady. "Any way, you are better off away from that prig till he gets over the shock," replies the boy. Then he laughs a little, and says suggestively, "You can have him back whenever you want, I imagine," nodding towards Mr. Livingston's apartment. "I don't want him back." "No, I presume not," returns Mr. Chauncey, trying to smooth matters, "not since you have seen our hero, Captain Lawrence." So he unwittingly gives the girl another stab, but tries to correct it by muttering: "By Jove, I had forgotten! Your dad is the man who is busting him. Harry isn't stuck after Tranyon, is he?" To this getting no reply, he goes on hastily: "If you want me, I will stay here and look after you. I don't care to go to California." "Oh," says Erma, "don't fear for me. My father has taken care of me till now. You don't suppose he would injure a hair of my head?" then sobs, "And he was so good to me. I expected such joy at meeting him." Here Ferdie desperately turns the subject, for girls' tears always embarrass him. He says, "Can't I do anything for you? Tell me--just anything." "Yes," says the young lady, shortly. Then she considers a moment and asks: "You know where this Bishop Kruger lives?" "No, but I can easily find out." "Very well. Will you take a note to him for me?" "With pleasure!" he cries, as if glad she has given him a chance to do her service. So, sitting down, she writes a few lines hurriedly, and gives the epistle to Mr. Chauncey. Half an hour afterward he returns, and knocks on her door. She is engaged with her maid, who has become frightened at being left behind the Livingston party, and says she wishes to return to New York. Answering his summons, Erma asks anxiously, "Did you deliver it?" "Yes; he was in his shirt sleeves, but he read it, and said he would be down in the morning. He seemed to chuckle over it. I don't think I would trust your father's friend any too much," suggests the boy. "Thank you," cries the girl, "for your advice and your kindness," and being desperately grateful for this one act of consideration shown to her this night, she says to him suddenly: "Good-bye. God bless you, Ferdie!" and gives him an impetuous kiss--the sweetest he has ever had in his life, though with it she leaves a tear upon his cheek. Then she comes in and says with business-like directness to her faltering abigail, "You wish to leave me, Marie, here alone?" "Yes, I am afraid. Mademoiselle will pardon me." "Certainly. Here are your wages! Here is money for your ticket to New York. Now go." "Mademoiselle will pardon me?" "Yes, leave me," and Marie departing, Erma Travenion feels that she is indeed alone in a strange country, for she hears the noise of the Livingstons' trunks as they are packing them and getting ready to depart in a hurry that does not seem altogether flattering to her. Early the next morning, the widow, Louise, Mr. Livingston, and Ferdie depart for Ogden, though the California train does not start from that town until the evening; they are so desperately anxious to shake the dust of Salt Lake City from their feet. At the depot, Ferdie notices Bishop Kruger, who gazes at the party as they board the train, and approaching Mr. Chauncey, remarks, "I'll see Miss Ermie up at the hotel. She ain't going with ye, _sure_?" peering about with curious eyes, as if to be certain of this fact. Then the train runs out, bearing the Livingstons toward the Pacific Coast, and Bishop Kruger, about eight o'clock on this day, finds Miss Travenion waiting for him at the Townsend House. The girl comes down into the parlor very simply dressed, but perhaps more beautiful than ever, to his pastoral eyes, for he remarks to himself, "Be Gosh! She looks homelike and domestic." "My father!" she says shortly. Then gazing round, she goes on impetuously: "He is not here--he feared to see me--he is ashamed!" "What! that he's a Mormon?" yells Kruger, savagely. "A true man glories in that; so does your daddy. Perhaps some day you'll jine him." "Hush!" says Erma. "Don't speak of it," and she shudders. Then she asks, "Where's my father now?" "In town! But I ain't told him you was here yit. I thought he might be----" "Ashamed!" cries the girl, but suddenly pauses. Kruger's looks alarm her. "If I thought as how R. H. Travenion was ashamed of the holy Church of our Latter-Day Saints, I'd cut him off root and branch in this world and the next," he says, the wild gleam of fanaticism coming into his deep eyes. "I swear it, by the Book of Mormon!" Erma knows this man means his words, for Lot Kruger is a fanatic, and believes in his creed and in Joseph Smith, as truly as the Dervish believes in Allah and Mahomet. "Your daddy is in town," he goes on more calmly, "but I feared he might be flustered if he knew you had come upon him, as it were, in the night, and so I kept my mouth shut." "Will you bring him to me now?" "Yes, in an hour!" So, Mr. Kruger departs on his errand, but shortly re-appears, and says, "We have missed him agin. Your daddy's left for Tintic on the stage this morning at eight o'clock." "Very well," answers Miss Travenion shortly. "I'll go to Tintic also." This suggestion pleases Bishop Kruger so much that he cries, "Right you are! Ye're true grit, Sissy! You'd better go down by private conveyance. It'll be much more pleasant for ladies." "Oh, I am alone now; my maid has left me," answers Miss Travenion; and this remark delights her auditor more than he would like her to guess. He goes on happily, "It's only seventy-five or eighty or perhaps ninety miles from here. You can drive down in a day with a good, tough bronco-team, but still you had better take it slowly and stop over night at Milo Johnson's." "Alone in a Mormon house?" shudders the girl. "Oh, you'll be as safe thar as if you were in your bed on Fifth Avenue. You can travel all over here, provided you do not hurt our feelings, as safe as if you was in Connecticut--more so--we don't have no burglars around here!" says Lot, reassuringly. Making inquiries at the hotel office, Miss Travenion finds that the Mormon bishop's advice has been good. Then, being provided at the hotel with a private team, she comes down at ten o'clock in the day, to depart for Tintic, and is surprised to see the attentive Kruger ready to assist her into the light wagon, which has a top to keep off dust and sun. "You didn't expect any one to see you off!" he remarks. "But most every one here would do a heap for Bishop Tranyon's darter." Then he chuckles: "Ye're kind o' one o' us now!" and drives the iron into Erma's soul. "Thank you. I suppose you mean it for a compliment," she says, attempting lightness, though her lip twitches. "But I am a little different still, to a Mormon girl!" and gets into the carriage before he can aid her. "So you are! Ye're a prize-book picture," he mutters, looking at her till his eyes blink from some subtle passion, for Miss Travenion is dressed in a cool, gray linen travelling costume, that fits her charming figure with a "riding habit" fit, till it reaches white cuffs and snowy collar, and a little foot, that in its French kid boot looks as if it had come out of a fashion plate. Thus attired, she makes a very breezy, attractive picture; though there is no one to enjoy it, save Kruger, for the heat, even on this October day, has driven loungers from the sidewalk. Then turning from her, as she drives down the State road, this Mormon fanatic remarks: "Gee hoss! Don't this give the Church a pull upon the daddy, and Lot Kruger a hold upon the darter!" and so goes to a little building on South Temple Street devoted to the business affairs of the Latter-Day Saints. Miss Travenion, raising a little sunshade over a face made beautiful by conflicting emotions, journeys down the State road, which leads towards the south--past the Utah Southern Railway, that is now being graded, and after a dusty seven hours' ride comes to the Point-of-the-Mountain. Here she is very hospitably entertained, and well treated, by one of the many wives of Milo Johnson, who lives at this place. Then the next morning, so as to travel in the cool portion of the day, leaving almost at daylight, after a hot breakfast, and taking her lunch with her, she crosses the ford of the Jordan--the river that runs from the fresh lake of Utah to its salt inland sea. So coming to its western shore, she journeys along the banks of beautiful Utah Lake--placid as a mirror--leaving Ophir and Camp Floyd and Tooele far to her west. To the east, across the limpid waters, she notes, buried in their orchards, the Mormon towns of Provo, Springfield, Payson, and Spanish Fork. Behind them the great Wahsatch range, and, further to the south, the great mountain that they call "Nebo," which rises snow-capped, dominating the scene. About midway down the west side of the lake, she and the driver of the carriage eat their lunch. Then proceeding onward till almost at the upper end of this quiet water, she leaves its banks, and, after two or three miles of sage brush, enters a little cañon, with a brawling stream running down it. Very shortly to her comes the odor of garlic and arsenic from the smelting works at Homansville, whose great furnaces she soon sees, giving out clouds of smoke. Passing these, three miles further up the valley she comes to Eureka. Here, making inquiry at the store of Baxter & Butterfield, she is directed to the Zion's Co-operative Mining Institution, whose works stand a mile or more beyond, towards Silver City. So, in another half an hour Miss Travenion, turning from the main road and driving up a little spur of the mountain, past one or two dug-outs and miner's cabins, gets out of the wagon at the door of a house built of rough lumber, and says nervously to a man in high, muddy boots and blue shirt, greasy with candle drippings: "Is Bishop Tranyon in?" "Yes, he is in the back room," and, pointing to the door, the miner goes off to his work. She enters, and seated upon a wooden chair, looking over some accounts at a deal table, is the man they call Bishop Tranyon, and she says to him:--"FATHER!" At her word, Ralph Travenion, once New York exquisite, now Mormon bishop, staggers up, trembles, and, gazing on her, cries: "Erma! my God! YOU here?" Then, forcing back some awful emotion, his voice grows tender as he says: "Why, this is a surprise, darling! You have travelled all the way from New York to see your father. God bless you, child of my heart!" and there are tears in his deep eyes, and he would approach her and put his arms about her, giving her a father's kiss. But she starts from him, shudders, and gasps: "Don't dare to kiss me!" "Why not?" "_Because I know what you are._" "My God! You know--" and the strong man turns from her, and hides his face in his quivering hands. Then she goes on, faltering a little over the words, but still goes on: "Why have you disgraced our name? Why have you become a Mormon--a POLYGAMIST?" Here he astonishes her by whispering, with white lips, these curious words: "I did it that I might settle upon you a million! For your sake I became Mormon--for your sake I became polygamist. I DID IT FOR BUSINESS PURPOSES!" CHAPTER XII. A DAUGHTER OF THE CHURCH. For a moment, Erma believes this extraordinary statement, and falters, seeming almost to invite his caresses, at least not to repulse them. Seeing this, Ralph Travenion mutters, "Thank God, you believe me!" and flies to take her in his arms; but suddenly her dead mother's face seems to the girl to rise between her father and herself. She shudders, turns away from him, and says coldly: "You ask me to believe this monstrous thing,--that for my sake you became a Mormon?" "Yes, as God is above me!--to make you rich,--to place you above the care of poverty,--to surround you with luxury,--the thing that has been my one thought in life." "Was that your thought?" cries the girl suddenly, with a face that to him is beautiful as an angel's, but just as that of the angel's God--"was that your thought when you entered into polygamous marriage with those women down there? Oh, don't attempt to deny it!" for he is about to open his lips. "I saw two of them. I was at the Sunday-school meeting of the Twenty-fifth Ward, and beheld your hostages to your faith--five little ones, I believe. One of them, a girl, Mr. Oliver Livingston was kind enough to say, looked like me." To this, for a moment, he does not reply. Then suddenly, forcing his tongue to do his wish, he repeats: "For your sake I did that also!" "For my sake?" gasps Erma, astounded, then cries out: "Absurd! Impossible!" and having exhausted tears two days before, mocks him with unbelieving laugh. "As God is above me!" "Prove it!" "I will!" And so, being driven to his defence, and knowing that he is pleading for his own happiness--for this child of his _other_ life is to Ralph Travenion, once club man of New York City, but now Mormon bishop of Salt Lake, the thing he loves best in this world--he begins to tell his story, earnestly, as a man struggling to win the lost respect and esteem of the one woman whose respect and esteem he must have,--pathetically, as a father striving to keep his daughter's love. His voice trembles slightly as he begins: "In New York, Wall Street practically ruined me. The ample fortune that I had determined to devote to your happiness and your life, Erma, my daughter, had passed from me. I had, after leaving sufficient for your education, but a few thousand dollars to take with me to this Western world. I had promised my old friend to settle a million dollars on you, so that if he kept his contract to make over a like amount to his son, you could wed Oliver Livingston and take the place in New York society to which you had been born. To keep this promise, I left the old life that was pleasant to me, and came, God help me, to _this_!" He looks about the bare room, with its rough furniture, its uncarpeted floor, its pioneer discomfort, and out through the open window over the long waste that covers the West Tintic Valley. And she looks also, and sees naught but sage brush, unrelieved save by a few floating clouds of dust that, thick and heavy, mark the course of ore-teams from the Scotia mine, making their hot and alkaline way towards the furnaces in Homansville. Then Ralph iterates, "I came to this life for your sake," a far-away look getting into his eyes, for recollections of his old club life and the friends and companions and chums of other days, and pretty yachting excursions on the Sound, and gay opera and dinner parties and _fêtes_ at fashionable Newport, come to this exile. Noting this, some idea of what is in his mind comes also to his daughter, and makes her tender to him, and this change in her face gives him courage. He goes on, "For your sake I did this!" "For my sake it was not necessary to be a Mormon." "To make a fortune it was!" he cries. "I wandered about the Mississippi for a year. At the end of that time, I was poorer than when I left New York. St. Louis and Chicago did not seem to me a quick enough opportunity. I came further West. I had a wild hope of making money in furs, in some stage line, as Indian trader, but found no chance, and so, in pursuit of one will-o'-the-wisp and another, I journeyed on until I found myself in Salt Lake City. Here I saw a fortune for a man of ability. The Transcontinental Telegraph Company was building its line. A contract to supply them with telegraph poles, properly handled, would make me rich. But it could be so handled only by a Mormon, and I joined the Church of Latter-Day Saints,--a stern sect, who will have no wavering disciples, no half-way apostates in its ranks. By that contract I made a considerable sum. Then the building of the Union Pacific Railway came, and by it I made a fortune, because I was a Mormon." "A Gentile might also have succeeded," suggests his daughter. "Impossible! As a Mormon, and only as a Mormon, I could hire thousands of Mormon laborers at one dollar and fifty cents per day,--and pay them by store orders on Zion's Co-operative Mercantile Institution, who liquidated them in goods at, practically, fifty cents on the dollar. Mormon labor cost me seventy-five cents per day against Gentile labor at three or four dollars; as a Latter-Day Saint I could command the cheap article. That is why I joined the Mormon Church--for your fortune and your happiness." "Was it for my happiness that you accepted their infamous creed for the degradation of my sex--that you entered into plural marriage--that you are now surrounded by children of polygamy?" asks the girl, a bitter sarcasm dominating her voice. "THAT WAS TO SAVE MY LIFE!" "To save your life? What nonsense!" "Hush! Listen to me!" and Ralph Travenion speaks very low, as if he almost feared the walls would hear him. "A year after I had joined it, it was spoken unto me by the President that the Church doubted my sincerity because I had not entered into polygamy. To be doubted in those days,--in 1865 and '66,--meant the atonement of blood, such as was carried out on Almon, Babbitt and the Parrishes--it meant being cut off 'below the ears.' Had I died here then, my fortune would have never been accumulated for you. You would not now have a million to give you prestige,--to give you power,--to make you reign beauty as you are. You would not now be called Miss Dividends," and the old man would put his arms about his daughter to caress her, and take her to his heart--for her loveliness has made him, her father, very proud. But Erma cries to him hoarsely, "What kind of a dividend have you given me? _The dividend of shame!_ Society shudders and turns from me. The Livingstons have already done so." To this he answers, "My God, what do you mean?" sinking upon a candle-box that does duty as a chair in this uncouth department. "I mean this," cries Erma, "that when they discovered that I was the daughter of a Mormon, that I had little illegitimate half-brothers and sisters, they fled from me as if I were tainted and left me to the kindness of Bishop Kruger." "KRUGER KNOWS YOU ARE HERE?" This is a wail of anguish from Travenion that makes his daughter start. She answers him, though the old man's agitation frightens her. "Certainly. He learnt of my coming in New York, and returned on the same train with the Livingstons and myself to Salt Lake City. He----" But Erma pauses, astonished and horrified, the effect of her simple words upon her father is so tremendous. He is wringing his hands and muttering, "They have me now. My heart is in their hands!" Then he steps quickly to the door, and she hears him speak to the man who has driven her from Salt Lake. "Take your horses to the stable at Eureka. Feed and water them and be ready to return this evening at seven o'clock." "I don't see as I can, bishop," answers the driver. "The team won't stand it. They are putty nigh tuckered out now." "Then be ready to-morrow morning," he says hurriedly, and returns to the room where Erma still sits, and sighs to himself, "I don't suppose it would be much use. If they know you are here, they know that they have my heart in their hands." "Your heart in their hands? What do you mean by that?" whispers the young lady. "I mean _you_! You are my heart,--YOU. My darling! My pet! My treasure! Who has put peril upon herself because she loved her old papa!" and before she can prevent it, he has her in his arms and is pressing her to his heart, and caressing her, and crying over her the tears of a strong man in his extremity. And now she struggles not, for his kisses bring remembrance of his other kisses in happier days, in far-away New York, when she has looked for his coming at her school, and afterwards as a young lady has flown to this heart, that she knows has always beat for her. After a moment, his agitation and words make her ask, "What latent danger is there to me?" "Nothing immediate," he answers. "Perhaps none at all--perhaps I am a fool; for in 1871 there are many Gentiles in this Territory, and United States troops at Camp Douglas. _But I remember!_ And the thought of what once was, makes me fear what may now be." Then he says suddenly and impressively, as if some new idea alarmed him, "Tell me about your trip from New York. Omit no details. _Minutiæ_ may mean safety for us both. But first--" And it now being the dusk of the evening, he illuminates the room with the flicker of a coal-oil lamp and the yellow glow of a tallow dip, and places her very tenderly on the only chair in the room. Seated on this, she tells him her story, he interrupting her now and then to ask pertinent questions, most of them in regard to the actions of Kruger. And getting answers that he doesn't like, he seems to grow more despondent the more her words indicate the Mormon bishop has taken interest in her movements. But as she tells about Harry Lawrence, and the trouble the injunction on his mine has brought upon the young man, the old man's eyes gleam and he chuckles: "Yes, I rather think I have put that bantam into a business hole he won't get out of!" He seems so happy and so triumphant over this affair, that Erma, his daughter as she is, almost hates him. This brings her to her contribution to Harry's bank account, to defeat Bishop Tranyon of Salt Lake and Zion's Co-operative Mining Institution, and telling this with some embarrassment and pauses and blushes, she notes her father's face grow long and his features puzzled. Then, as she describes her visit to the Twenty-fifth Ward meeting, and Oliver Livingston's treatment of her after his discovery that she is the daughter of a polygamist, he mutters sadly: "To see you married to Livingston--a man of your own rank and place in New York society--has been the hope of my old age!" Here the girl astonishes him. She answers: "Had you been the greatest saint this earth has ever seen, Oliver Livingston would never have had me for his wife. Besides"--and she laughs airily--"I could have Mr. Ollie back at my side in a week. He loves my million well enough to take me for it." "Then bring him back!" "Never!" "Never! Why not?" This last almost savagely. "Because _I_ will not marry _him_!" There is an enthusiasm and determination in the girl's manner that makes this gentleman--who is well accustomed to reading men, and perhaps has had some experience, in his plural marriages, of women--suddenly cry out: "No, you will not wed Livingston because you love another!" "Who is that?" says the girl, attempting a laugh, but her face becoming very red in the dim light of flickering tallow and kerosene oil. "Harry Lawrence, who hates Bishop Tranyon of Salt Lake so much that I hardly think he will marry the daughter of Ralph Travenion of New York!" returns her father easily. But Erma does not answer this. She has turned away to the window, and is looking down the hill and over the alkaline plains, and her blushes are only seen by a jack-rabbit who peers at her from behind a sage bush. Then she faces her father and cries: "No matter what comes, you shall do justice to Harry Lawrence! You shall withdraw your claim to his property!" "Oh ho!" laughs the Mormon. "Give up what I am on the point of winning? Bishop Tranyon of Salt Lake will never do that. That is not his style." "No," cries the girl; "but my father, Ralph Travenion, of New York, who was once worthy the love of all who knew him, will do justice to a wronged man, because he still loves the daughter who has travelled over two thousand miles to meet him here, and who he says has brought peril upon herself, for love of him!" And looking on him, her eyes grow soft and tender as they used to gaze at him when she was proud of him at party and _fête_ in far-away New York, as she murmurs: "What will Ralph Travenion do for his daughter?" "For his daughter's sake, Ralph Travenion will do anything!" mutters the old man; then says pathetically, almost brokenly: "For God's sake, give me one kiss of your own will! You have spoken to me an hour, and as yet no daughter's kiss!" With that the girl comes to him, puts her arms about him, and kisses him, as she used to when she was a child, and before she knew he was a Mormon and a polygamist. "Do with me what you will!" he continues. "What do you want for this young man, who I can see is getting the first place in your heart?" "Justice!" cries Erma. "I want you to telegraph your lawyer to stipulate that the injunction on his mine be removed." "And what more?" "Resign your claim to his property." "But Kruger also owns stock in the Zion Co-operative Mining Institution." "Buy his stock!" "Very well, though you are robbing yourself!" mutters the man. "I'll do it!--if--if you'll forgive me." "I'll forgive you, if you'll let me lead you away from this awful place--away from sin!" cries Erma. But here he astonishes and horrifies her, for he whispers to her: "_Yes, if we can get away alive!_" "What is to stop us?" falters the young lady. Before answering her, Ralph takes up the light, walks into the other room, examines it; goes up the ladder, into the loft overhead, and finally inspects the outside of the house; then he returns, saying: "No one is within hearing!" comes up to her, and whispers: "The Mormon Church!" "What authority has the Mormon Church over me?" asks the young lady, raising her voice a little. "Hush! Not so loud!" he returns. "The Mormon Church claims authority over the children, by virtue of their authority over the parent. In ordinary cases they perhaps would not at this late date exercise it, but in my case it is different. I am so prominent. They know to lose me would be a blow to them. At present they have lost several rich members, and they are desperate! And I"--here his lips approach her ear, and form rather than say the words--his voice is so low, his lips so trembling--"and I have been making arrangements to _apostatize_!" "God bless you for that!" cries Erma. To this he whispers: "You don't suppose that I ever swallowed the dogmas of Joe Smith, which I preached as Mormon bishop? I joined them to desert them the moment I had made what money I wanted out of these Latter-Day Saints!" And, forgetting himself, he gives out two or three jeering scoffs. But the next moment his face grows frightened, and he mutters: "I have been"--his voice is very low again--"making arrangements to withdraw all my property from this Territory. I have now in New York, besides the million settled on you, a very large sum of money; but I have also such a block of stock of the Utah Central Railway that, if I sell it to the right parties, the Mormon Church will lose control of the road; that I have not yet been able to remove. But they suspect me!" he goes on dolefully. "I have been asked to immediately pay my tithing, which they figure at one hundred thousand dollars for this year, claiming that I have made a million. I have hidden the stock and I was about to refuse, but your coming here has made that, I fear, impossible." Then he wrings his hands, and says: "When an apostate is cut off, he is destroyed--root and branch. The family suffer as well as the man, and you--and _you_, Erma--YOU!" "Your stock! Is it near here?" asks the girl eagerly. "Certainly." Here he whispers to her: "In case of anything happening to me, it is hidden in the level running from Shaft No. 2 in the mine, on this hillside. It is in a tin box under the fourth set of timbers to the right of the incline. Remember it!" "Why not take it? Leave to-night--fly on horseback." "Where?" "To the Pacific Railroad." He laughs grimly, and taking her to the window, cries: "This is a fine country to get out of!" Then he points over the sage brush and explains: "To the west is the Tintic Valley--thirty miles of alkali; but, beyond it, hills and one spring; then one hundred miles of desert, burning sand, and no water that man or beast can drink. Could we travel over that and live to reach the railroad? To the south,--Mormon settlements on the Servier River--Beaver, Parowan, the very hot-bed of Mormonism. Beyond them, Lee's Ferry on the Colorado!" And he shudders as he mentions the name of John D. Lee, not as yet sacrificed by the Mormon Church, for whom he murdered one hundred and thirty-three men, women, and children, at Mountain Meadows. "After Lee's Ferry, deserts and the Apache. To the east, Mormon settlements--Santaquin, Nephi, Juab, Manti--and, back of them, the impassable desert-plateaus and mountain ranges of the Rockies--mighty rivers that foam through gorges thousands of feet deep--and Ute Indians!" "But to the north, father--the way I came--hardly one hundred miles!" "That is our only path," mutters the man. Then he says, doubtingly: "But still all Mormon. We may never reach Salt Lake City." "Who'll stop us?" "That will never be known! But it is our one chance, and, once in Salt Lake, I think they dare not touch me. I'll make arrangements to take you up to-morrow. Come with me now to the hotel." "Why cannot I stay with you?" "Humph!" he laughs. "The hotel is better than this. There is only one bed here. Besides, some one would say," he chuckles rather grimly, "Bishop Tranyon has taken another wife! And I do not wish it to be generally known you are my daughter. Then, too, I have a telegram to send." "Oh, yes!" cries the girl, "for Captain Lawrence!" And she accompanies him down the trail that winds to the road coming from Silver City to Eureka. So, in about half an hour, Miss Travenion finds herself seated at a comfortable supper in the hotel. And some time after--her father having gone off to send the promised telegram--being very tired, she goes up to her room, where she finds a clean cot bed, and goes to rest, thinking: "If my life is ruined, his life has been, perhaps, made more happy by this day's work--he will be rich." So, pondering of the absent man, who is not yet her lover, yet whom she now knows she loves, she murmurs: "He will come here to put men at work once more upon his mine; he will learn that I am the daughter of Tranyon, the Mormon bishop!" and shudders and writhes at the thought. Next she says more hopefully: "Perhaps when he finds his property his own once more he will not hate the Mormon bishop so much as he did yesterday," and this seems to comfort her a little, for she goes to sleep. Early next morning, Erma is awakened by her father's sharp knock upon the door. He whispers to her: "Quick! You must be ready to start soon!" But, a few minutes after, coming into the hall, she hears: "Wall, bishop, did Miss Ermie arrive all right? I saw her off in good style, and I've come down here, first to look after the mine, and then to consult ye on some church business. What a beautiful lamb of Zion your darter is!" It is the voice of Kruger, the Mormon! And Miss Travenion grows pale as marble, for she knows that the Church of Latter-Day Saints has its eye on Tranyon, its bishop, and Erma, his daughter, last season's prize-beauty in New York society, and Newport's latest summer craze; but now regarded by the Prophet Brigham and his Council of Seventy, as one of the elect of Zion, whom God has given into their hands to save, or lose--to elect, or to cut off, even unto the atonement of blood. CHAPTER XIII. THE LOVE OF A BISHOP. The very telegram Erma thinks may bring Harry Lawrence to her side, curiously enough keeps him from her. It comes about in two little episodes--one of sorrow, one of joy. On the day Miss Travenion left Salt Lake City, at eleven o'clock, the young man calls at the Townsend House, to keep the appointment Erma has made for him with her father. He comes up to the office of that hotel, rather light-hearted, considering his desperate straits financially. He is about to see the girl he loves--she who, in wild moments, since her generosity of yesterday, he thinks may have some interest in him; for otherwise why should she take such pains to have him see her father? He asks lightly: "Is Miss Travenion in?" "Miss Travenion has gone," says the clerk, a little curtly, for the sudden departure of the Livingstons has not altogether pleased the hotel office. "And the Livingstons--" asks Lawrence, hurriedly. "The whole party went to California this morning at five o'clock, on the Ogden train," answers the youth behind the counter indifferently, for Mormon hotel clerks are quite often as careless as Gentile hotel clerks. After a moment of blank astonishment, Harry suggests: "Any letter for Captain Lawrence?" "Yes," replies the clerk, and hands him an envelope, the feminine handwriting on which he knows, and it gives back to him hope,--for one moment. Stepping aside a little, he opens it; and the sun, shining so brilliantly this bright October day, goes out of the heavens--for him. For he sees a lady's visiting card which looks like this: [Illustration: (handwritten at top of card: I have seen my father, Good bye) _Miss Erma L. Travenion_ _18 Madison Square North_] Crushing the fragile pasteboard in his hand, his moustache twitches with pain, and he mutters bitterly: "Oliver Livingston was right! My darling has seen her father; he wishes her to still wed that washed-out aristocrat!" A minute after he thinks: "She wished to bid me good-bye, also! Did she do it easily?" and inspects the card he has almost thrown away, to see if the handwriting shows emotion in its lines. Doing this, a little hope comes to him, for he sees a splash such as a tear-drop might make upon the delicate tint of the cardboard. Putting the missive away reverently in his pocketbook, he meditates, and reason tells him he has lost her. It says to him, She is not of your class and people. Her father wishes her to wed in her station, among the exclusives of Fifth Avenue and Murray Hill, and she obeys him. What are you that you should hope for her? If your mine was sold and you had nearly five hundred thousand dollars in your pocket, you might make an effort to win this butterfly, who has come into your mannish frontier life to make it brilliant for a day or two. You were happy before you saw her; be so without her! To this he cries, resolution fighting against conviction and common sense: "No more joy for me without her! I'll win her yet!" and goes on his way to see his lawyers about getting the injunction on his mine removed. But his attorneys, Messrs. Parshall & Garter, do not give him very much hope of immediate success, and common sense is a very hard party to down in argument; consequently Harry Lawrence makes a very sombre day of it, and a more sombre night. Two days after, however, cometh joy. He is in his lawyers' offices, trying to think if any one in this wide world will go on his bond to raise the injunction that paralyzes him financially, when Garter comes excitedly in, and slapping him on the back, cries enthusiastically: "Here's luck for Harry Lawrence. I've just received a stipulation from Judge Smith, Zion's Co-operative Mining Co.'s attorney, agreeing to raise your injunction!" "Impossible!" "Fact!" "What reason did Smith give for this curious concession?" "Nothing; only that Tranyon telegraphed instructions to that effect last night, and he thought there must be a mistake and had wired asking reasons; that Tranyon had replied, his only reason was that he wished it, and was going to have it done. Smith thinks the Mormon bishop has gone crazy. However, I've got the stipulation and you can go to work to-morrow," answers Garter, showing to Harry Lawrence's wondering eyes the document. That day he begins arrangements for his return to Tintic, but he has a great deal to do and many mining supplies to order and ship, and this delays him. The Sunday intervenes. But Monday, hurrying his preparations, he is ready to start so as to make half the drive that day, and is even in his buckboard, ready to leave, when Garter himself comes, out of breath, to stop him, crying: "I've got more good news for you. My boy, you're rich!" and slaps Lawrence heartily on the back. "Rich!" echoes Harry. Then he goes on more slowly, a lump coming suddenly into his throat, "What do you mean?" "What I say! You're rich. I have within the hour received from Tranyon a quit-claim deed to you of the Mineral Hill locations from the Zion's Co-operative Mining Co. of Tintic. Look!" cries Garter, and displays the document. "It can't be so!" gasps Lawrence. "It is--and what's more, the deed's in proper form. It arrived by special messenger from Eureka, with a note from Bishop Tranyon, saying that on careful examination of the matter, he had concluded that the location was properly yours." "How do you explain it?" asks Harry, who can't believe. "Well," replies Garter, "Tranyon writes that he is moved by love of Zion to discontinue the suit--but I think it was fear of Parshall & Garter," goes on the modest Western lawyer. "The bishop heard you had engaged us. Anyway, your title to your Mineral Hill Mine is without contest. It's as clear as mine to my caput." "Then the Mineral Hill's as good as sold to the English company. The deed's in escrow in Wells, Fargo & Co.'s. Telegraph Southmead in New York, and get the cash as soon as you can for me, Garter," answers Lawrence. "I leave town this afternoon. I've other business to attend to!" his face lighting up with something that it has not had in it since he read Erma Travenion's card. "You go to Tintic, I suppose," asks the lawyer, as he gives Lawrence a farewell grip of congratulation. "No! to San Francisco," is the answer, and leaving the astounded Garter gazing at him, Harry drives straight to his bank, cashes a check, and just catches the afternoon train for Ogden. Arriving at this place, and walking over from the Utah Central to the junction depot, Lawrence is greeted suddenly and heartily by, "How are you, Cap?" and looking up, sees Buck Powers. "How are you, Buck? Doing pretty well?" he remarks heartily to this youth. "First rate! The news company made a kick about dat collection Miss Beauty took up for me. Dey wanted half of it, but I stood them off," returns Buck in explanation. Then he continues suddenly, "Say, boss, she was here four days ago." "Ah! you saw her?" asks Harry eagerly. "No--I was on de road--but that cripple Mormon who sells newspapers told me dat de whole swell Livingston outfit went West on the Central, Thursday." This information is what Lawrence has expected; he goes into the office and gets his sleeping berth, Buck Powers greeting this transaction with a sly wink and a _sotto voce_ remark: "I guessed you wouldn't be long after her. You knows the purtiest girl as ever come over the road, you do, Cap." So at six in the evening, Harry Lawrence, his pulse bounding with revivified hope, his eyes sparkling with eagerness, his heart filled with a great love, is speeding towards the Pacific in pursuit of the girl he has sworn shall be his and no other's: while every throb of the locomotive that he fondly thinks brings him nearer to her, bears him away from Erma Travenion. * * * * * And she upon whom his thoughts are, is sitting by the side of the mine cabin, looking over the sage brush plain of the West Tintic Valley, and listening to the low murmur of her father's and Kruger's voices coming to her through the open doorway, and thinking: "Harry has the news now.--To-morrow he will be here to work his mine.--To-morrow he will learn what I have done for him.--To-morrow he will know I am Tranyon's daughter.--Will he be generous enough to forget my father's shame?" Then she sighs: "These are curious thoughts for me, whom they called a belle at Newport six weeks ago--'Miss Dividends,' whose bonds have made her the bond-maiden of the Mormon Church!" And mocking herself with these jeering words, Erma Travenion goes in to meet Bishop Kruger and treat him with respect, if not cordiality--for now she fears him, not altogether for her father's sake but for her own, for in the last four days she has grown to feel that Kruger, Mormon fanatic and bishop, has an interest in her that is not all for Mother Church. This idea has entered the young lady's mind, not from one but from several incidents. Immediately after hearing Lot's voice on the morning of his arrival, her father had come to her and hurriedly whispered, "Not a word to Kruger of our leaving. Flight would now be useless if they mean to stop us." "But where shall we go?" asks the girl anxiously. "Nowhere! We are safest here for the present," replies Travenion. Then, seeing astonishment in Erma's mobile face, he continues, "This and the other mining camps are chiefly Gentile. Here we would be protected by the hardy men who have come in from California, Nevada and Colorado. It is in travelling through the farming settlements that our trouble will come to us. I have told him," he indicates by a gesture Mr. Kruger, who is looking to the comfort of his team outside, "that you will remain with me here for some weeks. As you love me and yourself, do not arouse his suspicions." "You may trust me," whispers his daughter earnestly, for her father's manner is very impressive. A few minutes after they are all at breakfast together, Kruger greeting Miss Travenion in a more familiar and off-hand manner than he has so far assumed to her, saying, "Wall, Sissy, did your dad look natural as a miner? Stoggie boots aren't quite as nice as patent-leathers, and flannel shirts ain't quite so high-falutin' as b'iled ones, but he's daddy all the same, ain't he?" Then, chuckling at his own remark, he prevents reply by turning to Travenion and saying, "Bishop, she's too likely a gal to let go out agin to the ranks of the unrighteous. You ought to persuade her to take her endowments." "Pooh!" answers Ralph lightly. "Erma is too devout an Episcopalian for me to hope to convert her." But Miss Travenion notes her father suffers at the mere suggestion that she, whom he loves and honors, should be even mentioned in connection with this sect of which he is bishop and apostle. The next second Travenion has changed the subject, saying, "I'm glad you've come down, Lot; otherwise I should have had to write to you about our mine." "Indeed! What's new since we fixed them Gentiles with an injunction?" asks Kruger, easily. "Come up to the shaft and see," replies Ralph. Then he says to his daughter: "You won't mind a little walk?" "No," answers the young lady. "In this Tintic air I feel as if I could climb mountains." "Wall, ye can find plenty of mountains round here to climb!" laughs Lot. So they all come out of the hotel into the main and only street of this mining camp--where many of the men look with by no means kindly eyes on the two Mormon bishops, for Tranyon's injunction has closed Lawrence's mine, which promised to develop into a great property which would furnish lots of work for the "boys." But on seeing the young lady who accompanies the two apostles, the hats and caps of the delvers after gold and silver come off with that respect for all women, young or old, beautiful or plain-faced, that the miners of the Pacific have since "Forty-nine," when in California they learned to value sweethearts and wives, because they had none. A chivalry they have not yet--thank God--forgotten. But aside from her womanhood, Erma's beauty is so overpowering to these gentlemen of the pick and drill that they would follow her, were it polite, and one Patsey Bolivar remarks: "Good Lord, if she's a Mormon, she must be the angel that brings Brigham his revelations from Heaven." To this another, Pioche George, answers: "She ain't no Mormon girl--she's a lady and wears high-heeled boots and has a back-action panier that comes from Par_ie_." After a little they are out of the town, and leaving the road, make up the hill for the mining shaft; and Kruger, walking behind, notices the tender care with which Travenion assists his daughter over the rough places in the trail, and is rather surprised at it, for Mormons, as a rule, have but little consideration and less respect for their womankind, the very doctrines of their polygamous church preventing that--though he remembers Tranyon has been considered a light hand with his wives, leaving them a good deal to themselves, and not exacting any great account of their outgoings and incomings. While pondering upon this, and noticing the light grace of the girl as she steps from rock to rock in the trail, and the beauty of every movement and poise of her figure, he suddenly thinks: "It's right lucky Ermie ain't been seen up at the Lion House! The prophet would have been having 'revealing from Heaven' that she was to be sealed to him." A moment after, as Miss Travenion ethereally springs over a small tree that has fallen across the path, this Mormon gentleman suddenly exclaims to himself: "Great Enoch! They would have cost in our co-op. up in Heber nigh onto five dollars a pair in farm produce. I'll see if Miss Highfalutin' will wear silk stockings when----" He doesn't complete this sentence, though it produces a very definite idea--though a wild one--in his mind: for what was to him an "IF," as he looked upon the rare loveliness of Miss Travenion, the Newport butterfly, on the Union Pacific train, has become to this Mormon fanatic a "WHEN," now she is in the valley of Tintic, the daughter of a Mormon bishop--cut off from Gentile friends and surroundings. This "WHEN" seems to please him so much that Lot Kruger quickens his steps, and comes alongside of this attractive young lady, and for some unknown reason begins to be "reel cute," and cavorts about, showing his agility, skipping over boulders, remarking during his acrobatic performances: "Yes, I feel reel boyish. I allus do when gals are about! You ask Bishop Tranyon there, Miss Ermie." On this frivolity, Ralph, for some occult reason, looks with an evil eye. It seems to make him gloomy, but Erma rather laughs at the antics of this Mormon ecclesiastic, who seems to wish to make her forget that he is fifty years of age, and by no means lovely or engaging. After a little, however, he chances, during some of his prattle, to call her "Miss Tranyon," and this puts the girl into such a rage, that did he but know it, she would like to annihilate him. She draws herself up very haughtily, and says: "Excuse me! I am always addressed as Miss _Travenion_, and have never been christened 'Sissy' or Miss _Tranyon_!" "Oh, no offence, Sissy--I mean Miss Travenion!" answers Kruger. "But I didn't suppose you would be ashamed of the name your daddy answers to, and which is respected in this community." To this, Ralph says in explanation, perhaps apology: "When I came here, every one seemed to mistake my name, and call me Tranyon. I did not take the trouble to alter their pronunciation." But his daughter, in whom anger now overcomes prudence, says sneeringly: "Pshaw! You were ashamed! You were afraid your Eastern friends would learn you had become a Mormon!" Then quickening her steps, she reaches the works and dump of the Co-operative Company ahead of her escorts, and seating herself on a pile of timber, looks about upon the operations of the miners, which being novel, create some interest even in her present state of agitation. This changes into almost a sneer of indifference as her father and Kruger arrive on the dump pile, and she sees Ralph very shortly thereafter euchre his brother apostle out of his share in the Zion Co-operative Mining Company, which is quite small in comparison to Tranyon's; all the rest of his fellow Saints having already fallen victims to his imported Wall Street methods. Kruger looking about the place, suddenly says: "Why, bishop! we've hardly any one to work!" "Of course not!" replies Travenion easily. "We'll be enjoined Monday. This is Saturday--so I'm laying the men off, and putting things in shape to stop operations." "Enjined! How's that?" "Well, I suppose if we can get an injunction on the Mineral Hill, they can do the same to us." "I reckon you're right," returns Lot, wiping his forehead, and looking glum. "But I thought we claimed their mine--not that they claimed ourn." "Besides," adds Ralph, "it is about as well for us. We have got no pay ore. It is the Mineral Hill we want, I imagine." Here he gives Kruger a significant wink, and continues: "You'd better walk down our incline, and see how our prospects are, and then come up and tell me if you think there is any chance of our finding anything where we're working now. I'd like your opinion on that. It won't take you half an hour, bishop." "Wall, there's nuthin' like seein'," replies Kruger, and descends the shaft, which is not difficult, it being an inclined one, and can be walked down if necessary, as it pitches into the hill at an angle of not over forty-five degrees. There are two ore-cars running on tracks in this shaft, to the lower level of the mine, which is about one hundred feet from the surface. These are hauled up and let down by a horse whim, that at present, in contradiction to its name, is moved by a long-eared, strong-kicking mule, that Erma notices is called Marcho. Kruger, instead of using his feet, prefers mule locomotion, and goes down on one of these cars; the other shortly thereafter making its appearance at the surface, is unloaded of some waste rock and a few dulled drills and other débris of the mine. Another surface employee is engaged in turning a circular hand fan, which through a large tin pipe forces fresh air to the miners working in the lower level. These facts are easily and accurately explained by Ralph to his daughter, as they watch Mr. Kruger's descent. A few moments after Lot has disappeared, he suggests: "Wouldn't you like to see the interior of the mine, Erma?" "Is it safe?" asks the young lady. "Certainly. Do you suppose I would knowingly take you into danger?" "Oh, I referred to my costume, not myself," says Miss Travenion lightly, who is apparently determined to throw off care as much as possible this day. "Dust will not hurt linen," replies her father. "There is no seepage at this season, and we are way above the water level. So you have only a little dust to fear, and the descent is not long nor dangerous." Some expression in his face makes his daughter say "Yes" to his proposal. A few moments after, the two are alone together in the car descending the dark incline, and Ralph Travenion whispers: "Watch me! The stock is below the set of timbers on which I shall place my hand." To which Erma murmurs: "I understand!" knowing now that it is for this reason her father wishes her to go down the Zion Co-operative mine. At the foot of the incline they find a level running from it in two directions: one towards the Mineral Hill, the other directly away from it. This last has been only continued about forty feet, and is apparently deserted. The first, which seems to be of much greater extent, is in operation, sounds of sledge on drill being heard coming from it, and the lights of the miners being seen as they work on its face far away from the incline. Assisted by her father, Erma is led into the working portion of the mine, where she finds Mr. Kruger making his inspection of the same with the aid of a tallow candle, and, apparently, not exceedingly pleased with what he sees. "You don't find very much mineral, do you, bishop?" remarks Travenion. "No," replies Lot, surlily. "There ain't enough in this vein to silver a tea-pot." Then he says suddenly: "But we have only got one hundred feet more to run to the Mineral Hill----" "Which we won't travel in a hurry, when we're enjoined," jeers Ralph. With this, he explains to his daughter the methods of mining that are employed, showing her the air as it rushes out of the tin air-pipe, to give life and vitality to the miners employed below. This inspection doesn't take long, and, a few minutes after, they return to the station, followed by Lot. Just here, however, Travenion says: "I haven't had a look at this other drift for a good while. I think I'll make a little examination of it now," and goes into the unused level. When he reaches the fourth set of timbers from the shaft, by the light of his candle, Erma sees him put his hands on them, and lean against them, as he examines the face of the drift. "Would you like to come in, Kruger?" he asks. "I find nothing." "Seein's believin'!" cries Kruger, and makes an examination also. Then the two men come back to the station. Erma notices that Lot has left his genial spirits in the bottom of the mine, for when they are hoisted to the surface he turns round and says: "Tranyon, unless we get the Mineral Hill, we don't get anything." "And for that we have got to fight them," answers Ralph. Then he continues: "By the bye, you know Captain Lawrence has engaged Parshall & Garter. We have got a big fight on our hands, and I suspect I'll have to assess you." "How much?" gasps Kruger. "Well, I guess about twenty-five hundred dollars will do for your share, as a starter." "As a starter!" screams Lot, who, though comfortably off for a Mormon, is not rich like Travenion. "Yes, for just a little bit of a starter. It's going to cost me one hundred thousand dollars, perhaps more, to fight this case, and you don't suppose I'm going to spend _all_ the money, do you, bishop?" "Great Zion! You talk of money as if it was water!" groans Kruger. Then he mutters to himself: "I wish I could get out of this thing!" Leaving him to digest this unpleasant communication, Travenion takes his daughter's arm, and they walk to the end of the dump pile. Here he points out to her various mining locations and things of interest on the scene. Up to the right, about a mile, is the big ledge of the Eureka Mining Company, then in litigation also. Across the West Tintic Valley, over thirty miles of sage brush, is the Scotia Mine. To the left, Silver City and Diamond. "But where is Captain Lawrence's mine, the Mineral Hill?" asks the young lady eagerly. "Just up a little and further to our right--about three hundred feet;" and Travenion pointing out the spot, Erma places such anxious eyes upon it that her father whispers: "No hope of seeing your young man now! He doesn't know yet his injunction is discontinued. He'll be down in a day or two!" and pats her cheek, and laughs as if he had hopes himself from this enterprising young Gentile Philistine. Just here they are interrupted by Kruger, who comes up suddenly and mumbles: "Bishop, I'd like to sell out!" "Who to?" jeers Ralph. "Law-suits are too plenty around here for most people to want to buy them." "To you!" says Lot. "You're the only man can handle this thing properly. Then you'll have the whole of it." "I think I have enough now, considering I've rather an expensive family," returns Travenion, and his eyes regard his daughter laughingly but lovingly. "You won't buy my stock?" appeals Kruger again. "Not unless you name a _very_ low figure, bishop." "So I will," cries Lot. "I ain't no good at mining, nohow. If 'twas cattle, or farmin', I'd stand any man off!" Then he names so low a sum that Travenion says: "All right! We'll draw up a deed this afternoon," and with that gives the foreman the necessary orders for closing the mine. They all start down the hill together, though before leaving, Ralph gets a very grateful glance from his daughter, who, coming close to him, whispers: "You bought Kruger's stock so as to make the deed to Captain Lawrence. God bless you, father, for doing him justice!" So they come down the trail, towards the main road, all apparently happy--Erma because she thinks Travenion's justice may make Harry Lawrence forget she is Tranyon's daughter; Kruger because he has got out of what he thinks a bad speculation with some little money; Ralph because his daughter's eyes are brighter and her step is lighter than at any time since she has known he was a Mormon. As they are passing a pile of rocks that borders the trail, a sudden sound, like that of a dozen locusts, comes to them. Erma, with a little cry, gathers her skirts about her, and springs upon a near-by boulder. Travenion looks hurriedly about for a stick. The next instant, Lot, who has lived all his life in wild places, has guessed the matter, and coming up, cries: "Why, it's a pesky rattler!" and with a handy rock smashes the head of a serpent that has coiled itself upon the trail, a little ahead of them. "A rattlesnake! Oh, mercy!" screams Miss Travenion, scrambling higher up on her boulder of safety. "You can come down, now, Erma," says her father. But she stands poised on her eyrie, and discusses the matter, making a picture that causes Lot's sturdy heart to beat harder than it did when climbing the mountain. "Not yet--I have read of them. They travel in pairs!" she gasps. "Wall, this critter is dead, any way," suggests Kruger. "He has bitten himself twice since I 'rocked' him. It's all-fired queer how these varmints commit suicide when wounded." "There's no danger," says Travenion. "I'll toss him out of the path; then you'll come down, Sissy!" remarks the gallant Lot. For somehow the beauty of this young lady--so different from the other women this man has met--makes him wish to soothe fears he would be indifferent to, perhaps condemn, even in one of the many wives of his bosom. "Oh, please do. I'll thank you so much, Mr. Kruger," answers Erma. Then she ejaculates: "Do it _quick_! I don't like to look at it!" For the Mormon bishop seems to be awkward over his work, perchance because Miss Travenion, in her agitated pose, displays an ankle that might daze any lover of the beautiful. A moment after, he has flung the reptile away, and Erma descends, a little nervous yet, as she falters: "Are there many of them about?" and manifests a disposition to run down the hill. "This is the first I have seen this year," says Ralph, reassuringly. "Yes, these critters are scarce round here," adds Lot; "but over thar in Provo Cañon, fifty miles away"--he points northeast--"ye can't go one hundred yards without hearing 'em. And up at the head of it, there war thousands of 'em, but we all turned out, couple o' years ago, and burnt 'em up in a cave they 'denned' in. It's a marvellous place, the top of Provo Cañon," he continues. "There's springs of writing-ink up there, and green and red colored water, and ice-cold fountains and b'iling hot fountains, all coming out of pot-shaped domes." "It must be very curious, Mr. Kruger," returns Erma, who thinks she must appear grateful to him for killing the snake. "Perhaps ye'll see it some time, yerself, Sissy," remarks Lot. "I have got as pretty a ranch as is seen in Utah, up the Kammas Prairie on the head-waters of Provo River. I have got as fine cattle and sheep, and four as likely----" He checks himself suddenly here, but Ralph sarcastically adds: "Wives--why don't you say it at once, bishop? Four as likely _wives_ as there is in Utah, as well as a fifth at Provo, and a sixth in Cache Valley." Then he chuckles: "You're too bashful, Kruger!" For that gentleman has suddenly grown red, and guffaws: "Git out! Bishop Tranyon! Yer givin' me away to your darter!" "Pish!" cries Ralph. "You were never diffident about it before. I have heard you brag about your women folks and big family to a dozen girls, at a dance in Provo." "Stop, bishop!" interjects Kruger, interrupting him. "You have scared Ermie plump off!" Which is true, for Miss Travenion has suddenly displayed a desire for rapid movement that has carried her well ahead of the gentlemen, down the trail. Her refined mind resents her father's laughing allusions to polygamy, which make her shudder. Anxious to avoid the subject entirely, she walks on so rapidly that her escorts do not overtake her till she has reached the hotel. As she walks, two ideas force themselves upon her. Her father wishes her to know that Kruger is a married man. Kruger does not care that she should learn the fact. Why is he confused and diffident over her knowledge of what he has boasted to a dozen Mormon girls at a time? She can't think of any answer to this for a little while, but just as she reaches the door of the hotel, a great wave of color flies over her face, followed by an unnatural pallor, and shivering as if struck by the ague, she sinks on to an empty box that stands near the door. A moment after her father is by her side, whispering: "You are faint!" And Kruger coming up cries: "This high air up here is too much for ye!" "I'll be better in a moment!" whispers the girl. "Could not you get me a drink of water?" Her father going on this errand, Lot laughingly suggests: "I reckon it must have been the sight of the snake that weakened ye!" "Yes--I think it was--the sight of the snake--" shudders Erma. Then Ralph brings the water to her and she drinks it as if there were a fever in her veins, and her eyes seem to follow Kruger, the Mormon bishop, as if he were the rattlesnake--only they look on him with more loathing than they did on the reptile. CHAPTER XIV. A RARE CLUB STORY. Then, under the plea of illness, Miss Travenion seeks her little room in the hotel, to get away from the sight of this man whom she has suddenly grown to loathe--she hardly fears him--the idea that has come to her about him seems so preposterous. Some two hours afterwards, her father knocking on her door, asks if she is well enough to see him. Being told to enter, he does so, whispering to her: "Speak low! Sound passes easily from one room to another." Then he informs her he has received his deed from Kruger, and has forwarded the deed of Zion's Co-operative Mining Company to Captain Lawrence, remarking: "This will bring your young springald down here very suddenly, I imagine," playfully chuckling Erma under the chin with a father's pride. "Do not deceive yourself!" answers the girl. "Captain Lawrence is not engaged to me. He has never said one word of love to me. He will now probably never say one of love to me. YOU ARE MY FATHER!" This last with a sigh is a fearful reproach to this Mormon bishop, who in the misery of his child is repenting of his sins. A moment after he whispers: "Be careful of what you say before Kruger. Though we have travelled together for many a day and many a night, I fear in case of apostasy that to Lot Kruger's hand is given my cutting off." With this caution he leaves her. In this case, Travenion's subtle mind has guessed the truth. For the heads of the Mormon Church have thought it wise to place this matter entirely in Kruger's hands. They fear the apostasy of R. H. Tranyon. They fear _more_, the loss of the vote of his stock in the Utah Central Railway--that will lose them the control in that road. They have determined to prevent it. But with the Jesuitism that has always governed the policy of the Mormon theocracy, they have told Kruger--whom they have had on such business before, together with his old chum Danites, Porter Rockwell and Bill Hickman--to take the affair in his hands, and if he finds beyond peradventure and doubt that R. H. Tranyon, capitalist and bishop, is going to apostatize, to do "_what the Lord tells him to do_," which they know means Tranyon's destruction, because Kruger is an old-time Mormon fanatic, and will do the work of the Lord, by the old methods of the days of the so-called Reformation, when "blood atonement" was preached openly from their pulpits, and death followed all who doubted or apostatized. They have also made up their minds, if trouble comes to them through what Kruger does, to sacrifice him to Gentile justice, and, if necessary, secure Mormon witnesses that will bear evidence against him, and a Mormon jury who will convict him, as they are making ready to do with Kruger's old friend and associate, Bishop John D. Lee, of the Mountain Meadow massacre. This commission delights Lot very much. He doesn't think his friend Tranyon an apostate, but he does think Tranyon's daughter, this Eastern butterfly, as beautiful as the angels of paradise, and he has accepted his mission gleefully. All the way driving down to Tintic, he has been rubbing his hands and muttering to himself: "It's lucky they didn't see her in the Tithing Office or the Endowment House, or there would have been a rush of apostles for this beauty, who shall become a lamb of Zion, and be sealed by the Lord in plural marriage unto Lot Kruger." It is with this idea that he has come to Tintic, and, still believing Tranyon to be Mormon zealot like himself, thinks Ralph will regard it as no more dishonor to give his daughter into polygamy to a brother bishop; than he, Lot Kruger, would think, of turning over any of his numerous progeny to make an additional help-mate to any of his co-apostles. Being confident of this, Lot imagines he can wait patiently till "Ermie sees the good that is in him." Therefore, they all sit down to a waiting game; for Tranyon believes himself safer in this mining camp than anywhere else in Utah, and dare not leave so long as Kruger is by his side. This delay is not utterly unbearable to Miss Travenion, because every day she thinks the incoming stage, or some private buckboard, or light wagon, will bear into town the man she is looking for--Captain Harry Lawrence--who, at least, should come filled with gratitude to Ralph Travenion, though he may despise Bishop Tranyon. So she passes her time, driving to Silver City, Diamond and Homansville with her father, who, under the pretence of settling various demands of business, lingers in Tintic Mining District; now and then reading a novel, for Ralph has thoughtfully sent to Salt Lake and provided her with some books. Altogether, she is not uncomfortable, as she has brought a sufficiency of clothing with her, though most of her trunks have been left at the Townsend House. Her father, who has never forgotten his old sybaritic life, sees that their table is supplied with every luxury which can be obtained in the place, sending Mormon boys to Utah Lake for trout, and to Payson for late fruits, and securing from Salt Lake City wines of the best vintages of France. The air is fresh, and growing colder, and the young lady's cheeks are very rosy, though they have been browned by the sun. There is some little excitement in the place, also. The litigation between the Big Eureka and the King David has come to trial by battle, and these companies have each imported armed fighters from Pioche, Nevada, the most ferocious mining camp in the West. Thus time runs into November, but the girl's heart is getting heavier and heavier, for the man she is looking for, and who has occupied most of her thoughts for the last six weeks, has not yet arrived. Then one day, quite late in the month, she gets a shock, for she hears he has left the Territory, having sold his mine to an English company for a large sum of money, and that they have even now come to take possession of it. Travenion, having also got the same news, says to her, shortly: "Generosity did not do much good with young Mr. Harry Ingrate--did it?" And she, being stung with misery, jeers her father, and herself also, for that matter, "Yes, the daughter of Tranyon, the Mormon bishop, has no longer a hold upon the Gentile's heart! Perchance he thinks I should wed in my own faith?" Then she falters out of the house, and, alone by herself, among some piñon-pines that grow on the hillside, tears come into her lovely eyes, for she feels herself cut off forever from the bright world in which she once lived, and mutters: "Is this rough mining camp a dream; or were Newport yachting parties and Delmonico balls hallucinations?" But this brings the matter first to climax and then to catastrophe. The girl treats with great _hauteur_ and angry scorn Kruger, who would be devoted to her, if she would but let him, for, curiously enough, this old polygamist, for the first time in his life, is in love, as much as a Mormon can be, with this elusive butterfly who dodges his net and mocks his pursuit. Under the plea of business he suddenly goes away. Then Ralph, coming to Erma, says: "Now is our time. We leave in a day or two!" But before they have completed their preparations, Kruger, who has driven rapidly to Salt Lake City, and as rapidly returned, comes suddenly into Travenion's mining office, where he and his daughter have been discussing their preparations for departure. Perhaps some evidences of their intentions are about the room, for Lot jovially remarks: "Packing up, Ralph! That's right; they will be wanting ye in Salt Lake soon. I've brought a communication from the head of the Church." "Oh!" says Travenion, feigning a lightness that he does not feel. "What does the Lord say, through Brigham Young, his prophet? Erma, just wait for me outside. I'll go down with you to the hotel in a moment." Acting on the hint, Miss Travenion leaves the house, and stands waiting for her father; and waits, and waits until darkness comes upon the scene, and voices in excitement come out of the thinly boarded building. Actuated by an anxious curiosity she cannot control, the young lady draws nearer to the house, and through its thin walls come to her these words: "It's no good discussin' the matter further, Bishop Tranyon. The Church orders you two things. One is to pay the one hundred thousand dollars tithing you owe to it----" "Haven't I told you that I have no ready money?" cries Ralph. "Isn't this lawsuit taking every cent I can spare?" "Yer duty to yer Church is fust, my friend!" answers Lot. "Besides, what yer tellin' me ain't true. Up at the city they know you've discontinued the lawsuit, and have given that d--mned Captain Lawrence"--he grinds the words out between his clenched teeth--"a quit-claim deed to his mine. Perhaps you thought you'd give him yer darter also; but he's gone away to Europe, I reckon, and busted that plan." Ralph does not answer him, and he goes on: "The Church says it will take yer one hundred thousand dollars tithing in stock of the Utah Central at fifty." "At fifty!" screams Travenion, forgetting himself in rage. "Why, it's worth one hundred and fifty. I've been offered that for it by the--" But he remembers, and says no more. "By the Union Pacific Railway!" ejaculates Kruger sternly. "Ye've been dickering with them for that stock! Ye want to sell the Church out of control of that road!" "As God is above me, that is not true!" "Swear it, R. H. Tranyon! Swear it by Joseph Smith, the prophet of the Lord!" cries Kruger, in his fanaticism prescribing an oath that is very easy for Travenion to take. "I do," he answers, "by Joseph Smith, the prophet of the Lord!" "Then I believe ye. No one could take that affidavit and lie!" says Lot, devoutly. A second after, he goes on suddenly and suspiciously: "But it is reported, among the Saints in the city, you're getting lukewarm in the faith, R. H." "And you, Lot--what did you say?" asks Travenion anxiously. "I said it was a confounded lie! That there wa'n't a truer Mormon than R. H. Tranyon on the 'arth! Tell me so yerself;" and the voice of the man becomes pleading as he continues: "We have been pards so long I wouldn't like to cut ye off." "I swear it!" gasps Ralph. "I'm a true Mormon!" For now he is sure that the man appointed to be his destroying angel stands before him. "You can prove it!" "How?" "You've a little lamb down here----" "My God!" "Make a sacrifice of her to the Lord! Let Ermie take her endowments, and the Church and I will believe ye're true to the faith of Joseph Smith, the prophet, and Hyrum, his brother." To this Tranyon makes no reply for one second. Then he mutters suddenly and brokenly: "Tell them I'll pay my tithing with the Utah Central stock." "At fifty?" "Yes, at any figure they like; only, for God's sake, leave my daughter out of this business. I'll bring it with me!" "Ah, that 'ere stock's down here!" says Kruger suddenly. "Now you're coming round, bishop, to the demands of the Church, I'll tell you some good news I have for you. They're goin' to make you a missionary to England!" "Aha! before the election in the Utah Central?" "Yes; the Church will vote the rest of yer stock for ye." "But my daughter!" falters Travenion. "I can't leave her!" "Don't have no fear for her, bishop! I'll look after her as if she was my own." And Kruger's orbs light with sudden passion. "I've been keepin' my eyes on her. She's a----" But he says no more, for Erma Travenion sweeps in between the men, with such a look in her blazing eyes that they both fall back from her. She cries, "Father, you pay _no_ tithing to the Mormon Church. Your daughter takes _none_ of its vile mysteries of endowment!" "Quit yer blasphemy of the Church of Zion!" yells Kruger to the girl. Then he turns on Travenion and rebukes him sternly, "Bishop, your darter's been brought up wrong! She's too high-spir'ted and wayward! I never 'low no woman in my household--wife or darter--to lift up her voice ag'in me and my doin's. If Miss Upity were my gal I'd take the blaspheming out of her with a heavy hand." But here astonishment comes on Erma. Her father says: "Kruger, you're right! My daughter has been brought up wrong! I now see my error in not bringing her into the true faith. She shall take her endowments!" "First kill me!" cries the girl, who cannot believe what she hears. "Kill ye!" answers Lot. "Why, it will be the making of ye. Saving yer soul from perdition, is yer daddy's duty, my child." "Saving my soul?" screams Erma. "Saving my soul?--by making me one of your horrible sect that degrades both women and men also by its bestial creed!" And indignation makes her beauty greater than it was before--so great that fanatic Lot's eyes grow as bright as hers, though with a different gleam. But her father stops more, by saying hastily: "Kruger, go up to Salt Lake. Tell them I'll pay my tithing in the Central stock at their figure. Tell them I'll vote the balance as they please, and my daughter _shall_ take her endowments!" "Swear 't as you hope for Heaven!" cries Lot. "As I hope for the Mormon paradise!" answers Travenion. At this the girl gives two awful gasps; one--"Deserted by the man I once thought loved me!"--the other--"Betrayed by my father." And the two men leaving her, she sinks down, dumb with despair. After a moment their footsteps pass down the trail. In a few minutes, thought and movement coming to their victim, she rises, and staggering to the door to make some wild effort to fly, is met by her father, who whispers to her: "Forgive me!" "Promising me to the degradation of the Mormon Church. How can I forgive that?" Then she sighs, "How could my father do this?" "For both our lives!" he whispers. "Kruger has gone to Salt Lake. I have a certain plan for our escape;" and would put his arms about her and soothe her. But the girl bursts from him, sobbing wildly. And he bends over her, trying to comfort her, and sobbing also: "It was for both our lives! Erma, darling, could you not see it? Don't you know that I would die for you!" Then he mutters, "It would have been a pity if, for a few words, we had lost our opportunity to--defeat this Mormon rustic--we, whose intellects have been sharpened in the outside world. What is pride against success? Be a woman of sense as well as of emotions. Pardon me using diplomacy in my extremity. Aid me to carry out my plan!" And she remembering that this man is her father and has, up to the present time, treated her as the daughter of his pride and love, queries, "How? What plan?" then mutters despairingly: "What matter; you have given him your oath." "Pish! By my hope of the Mormon Heaven," he jeers; then whispers in a voice whose earnestness compels attention: "Kruger has gone to Salt Lake to tell them of my submission. To-morrow morning you leave, _without me_, for Salt Lake City; with you shall go my stock in the Utah Central Railroad. When there, express that stock to my order at San Francisco, by Wells, Fargo & Co., taking their receipt for the same by certificate numbers and valuing it at five hundred thousand dollars. I'll risk W. F. & Co. standing the Mormon Church off for half a million, for I'll pay no more tithing to Brigham Young." And he grinds his teeth, thinking of what he has already paid. "But I may be cut off on the road!" falters Erma. "No, there is no chance of that," he answers; next cries: "Good God! you don't think I would put peril on you! Listen how I have guarded you." Then he hastily explains that she is to travel _via_ Tooele, which will prevent any chance of Kruger's meeting her as he returns from his errand--for Lot always comes to Tintic by the shorter Lake road; that two Gentile miners, whom Ralph can trust, will guard her to Salt Lake City; that Kruger, on his return to Eureka, will find them both gone, and will try to follow his, Travenion's, track, for he will, of course, imagine they have fled _together_; that he will be sure to follow him, for Bishop R. H. Tranyon can be easily tracked, being well known all over the Territory, having time and again preached at Conference to Mormons who have come to the Tabernacle from the south and the north, the east and the west. "In finding me he will think to find you--so you at least will be safe," chuckles Ralph. Then he says earnestly: "As soon as you are in Salt Lake, take the train to Ogden, and then the U. P. Railroad, and get to New York as quickly as you can. There I will meet you!" "But you--what of you? While I seek safety, you sacrifice yourself?" dissents the young lady, noting her father's idea tends to her escape, not his. "That is the craftiness of my plan!" grins Travenion. "When Lot returns to Tintic I shall have also disappeared!" "Where?" "Into the bottom of my deserted mine!" chuckles her father. "No one will think of looking for me there. I have already stored the place with all the luxuries and comforts of life. While Kruger is seeking for me all over the Territory, arousing his Mormon fanatics to inflict upon me 'the vengeance of the Lord,' I shall be having a very comfortable time of it," sneers Ralph. "After he has gone, perhaps to the far southern settlements, to cut me off there, I shall come out and drive very quietly to the railroad, and take train for California or Omaha, whichever seems most safe." "But they may recognize you in Salt Lake City!" suggests Erma. "Hardly. I shall travel at night the entire way to Ogden, not even entering Salt Lake. Besides, the Church has put this matter into Kruger's hands, and will not interfere in his business, and Kruger will be away. I know the peculiar methods my saintly associates have in these affairs--they want to punish only at second hand. No suspicion must fall upon apostles' heads; that might mean punishment from the government of the United States. Now," he says shortly, "will you do what I have explained to you for my sake--for your own safety?" And the girl cries eagerly: "Yes! Anything to escape from this accursed land." That night Ralph makes his preparations, and before daylight next morning he says to his daughter, who has already breakfasted, "Come with me. The wagon is at the foot of the hill." Getting into the street, which is dark and deserted at this early hour and has quite a little fall of snow on it, November having far advanced, and Thanksgiving day being already celebrated, they move along the road towards Silver City; the only noise coming to them being occasional firing from Eureka Hill, where the fighting men of that company are exchanging playful shots with the guards of the King David, just to remind their employers that a raise in their salaries will be agreeable. After fifteen minutes' walk they come to the hill on which the Zion's Co-operative deserted mine is located. At the foot of this is Travenion's light express wagon, drawn by a strange team of broncos, two men standing by it. Then Ralph says easily: "This is Patsey Bolivar, and this, Pioche George. Gentlemen, this is my daughter whom you have promised to take care of." "We'll see the young lady through," remarks Patsey, taking off his hat. And noting Erma has started back, for she has recognized her selected escorts as two of the most ferocious fighters in the camp, Pioche George, as he doffs his sombrero, remarks: "We look a leetle rough, miss, but you'll find us very tender of you, and very tough to your enemies--eh, Patsey?" To which Bolivar cries cheerily: "No coppers on us!" "Oh, papa's selection proves that," says Miss Travenion, who has looked into these gentlemen's eyes and feels confident of them as she gives these two fighting men her hand, so affably and trustfully that she binds them to her--even to life and death. Then Ralph remarks: "I wish to take my daughter with me up to my mine; would one of you come with us to take her down? I shall bid her good-bye, there." "With pleasure, bishop," replies one desperado. But the other laughs, "Quit calling him bishop. He's repented and become a Christian like us!" For Travenion has been compelled to take these men partially into his trust, which he has done quite confidently, knowing he has paid them well, and after having taken his money they can be bought by no one else, the code of morals of the Western mine fighter being very definite on this point. So, followed by Pioche George, Patsey Bolivar remaining to look after the team, Ralph assists Erma up the hill. In a few minutes father and daughter are standing in the ore house on the dump pile of the now deserted Zion's Co-operative Mine, their accompanying fighting man remaining outside, "to give 'em a chance to be confidential." Ralph whispers, "I'll go down and get the stock." But Erma says suddenly, "Let me go with you. I must see that you are comfortable during your retreat from the world." "I rather think I've looked out for myself pretty thoroughly," laughs Travenion, who seems in very good spirits, the strain of waiting having passed from his mind. Then he goes on earnestly, "God bless you, Erma, for thinking of me. Come down and see what I've done for myself. I can give you the stock there just as well as here." So, lighting a candle for her, and guiding her steps very carefully, Ralph assists his daughter down the incline, and the two shortly come to the station, and turning along the level that runs away from the Mineral Hill Mine, Ralph pauses at the fourth set of timbers and laughs, "What do you say to this for a bachelor's apartment?" To this his daughter cries, "Oh, sybarite!--you've even got champagne and dried buffalo tongues." As he has, a dozen pints of Veuve Clicquot, likewise Château Margaux, as well as a couple of boxes of rare Havanas, and canned provisions; a soft mattress and warm blankets; a chair to sit upon, half a dozen novels and some current literature to kill time with, lots of candles to illuminate his retreat, and plenty of water in a small barrel. "I'll be pretty comfortable here, I imagine," he says, contemplatively. "No, you'll be cold," answers the young lady. "Cold?--a hundred feet under the ground? This depth is the perfection of climate. It is neither too warm in summer nor too frigid in winter. I shall be very snug down here," he remarks; then chuckles, "while my friend Kruger is hunting for me through snow-storms and blizzards on the outer earth." "Still it seems horrible," mutters the girl with a shudder, "for you to be buried under the ground. The air----" "Is excellent!" interrupts Ralph, tapping the tin air-pipe with his hand. "This is a natural draught--not enough for twenty or thirty men working down here unless the fan is in operation, but lots for two or three. See how brightly my candles burn!" Then he says sharply, "We've no time to lose. Pioche George will be getting impatient up-stairs. Hold a candle for me, my darling!" With a pick-axe he has brought down with him, he exhumes from underneath the fourth set of timbers a small iron box, strongly secured by padlock, and giving it with its key to Erma, says: "Do as I have directed with this. It is the Utah Central stock." Then, for the parting is coming, she falters: "Father, when will you join me?" "As soon as you are surely safe and out of this accursed Territory, and Kruger has disappeared, pursuing me with his Mormon bloodhounds." A second after, he bursts out, as if a great relief has come upon him, from throwing off the bonds that have held him so long: "Oh, how I have scoffed them in my heart, as I have preached their religious bosh at Conference and ward meeting, all these years. Won't this be a great story to tell in the Unity Club, New York, to my old chums, De Punster and Van Beekman, Travis and Larry Jerry, and the rest of the boys? How they will shriek at Ralph Travenion, the swell, having been a Mormon! Won't the champagne flow to my plural marriages? Egad! it's worth while to take these risks, to have such a royal story to tell!" "Hush!" cries his daughter, sternly. "Remember the poor women you are deserting." A moment after she says more slowly, "They must be provided for as soon as you are safe." "Oh, they will have plenty," answers Ralph. Then he bursts out again, "I leave too much behind. When I think of what I have paid, year by year, as tithing to the infernal Mormon Church, I curse it. But they are tricked at the last. I'll sell the control of their pet railroad out of their hands. Hang them, I could dance for joy!" With these words, the old beau skips with a waltz step to the bottom of the incline. Then they ascend, the rope aiding their steps, and the pitch not being very steep, to the outer air, and the time has come to say farewell. Pointing to a white-topped wagon at the bottom of the hill, Travenion says: "Quick! Give your father a kiss, and pray for his safety." The girl answers: "One hundred!" and throws herself into his arms, and murmuring: "You are the only man who ever loved me--the only one! Mormon that you have been--polygamist that you are--you are the only one who's left to me!" For she has been looking at the shaft of the Mineral Hill Mine, upon which the English company are now commencing to work, and her thoughts are on the man who she feels has deserted her. Then, as Ralph embraces her, a shudder runs through her; but it is not of cold, though snow is falling, but it is the chill of her heart as she thinks: "But for this man, whose lips are now pressed to mine, Harry Lawrence would not despise me!" But Travenion mutters in her ear: "It is late now--you must leave at once, for the days are quite short!" and beckons Pioche George to approach. "You can trust us, bishop, to take her through," George remarks, noticing the old man's agitation as he gives the daughter of his heart his last kiss. Then Erma hurries down the hill, and he, sitting on the deserted dump pile of his mine, watches her until Pioche George lifts her into the wagon and it drives away over the snow-white road, making across the West Tintic Valley, and so towards Ophir and Tooele, for Travenion has directed them to go by this somewhat roundabout road, to avoid any chance of meeting Kruger, perhaps even now returning from his errand to the heads of the Mormon theocracy in Salt Lake. Looking on this he says: "She is safe!" and laughs: "I will be safe myself, shortly! Now for my bachelor quarters!" and goes slowly again into the mine. About half way down the incline he starts, pauses, and listens, muttering: "I thought I heard a noise." Then sneers at himself, "Some stone touched by your foot--you're weak-kneed, Ralph." Continuing his descent and holding his candle in front of him, he comes to his quarters, where he says, looking about: "This is a pretty comfortable spot to kill time by champagne, a weed, and a novel." Which he does, lighting one or two more candles, to give him better illumination, then gently sipping the Clicquot, between puffs of a Bouquet Especial, as he turns over the leaves of a new French romance, which seems to amuse him greatly. And all the while, from the darkness of the level, beyond the incline, two red eyes glare at this sybarite as he chuckles over the jokes of Monsieur Paul de Kock. Turning his back to the incline, in order to get a better light upon his novel, Ralph sits chuckling over the queer conceits of the gifted Frenchman--the red eyes all the while coming nearer to him. As Travenion laughs again, a heavy step sounds behind him, and the great red eyes are at his shoulder, looking over the volume with him, and he springs up with a shriek, for Kruger's voice is in his ears crying, "Doomed by the Church!" Then this Mormon fanatic is upon him, seizing his arms, and bruising his more tender flesh, chuckling: "What's champagne muscle to grass-fed muscle, you dainty cur of New York!" And though Travenion fights as men only fight who are fighting for their lives, he pinions him and makes him helpless, and dashes him brutally down. Looking at him, the old club man, who was once a Mormon bishop, tries his last diplomacy. He gasps between white lips and chattering teeth: "This--to a man who has been your chum--your companion--who is your brother in the Church." "Who _was_ my brother in the Church!" cries Lot. "But we'll discuss the affair a leetle. With ye're permission, I'll liquor." Knocking the head off a bottle of Clicquot, he quaffs it greedily; the one Ralph was drinking from having been thrown down in the struggle. Throwing the bottle away; as it crashes to the other end of the level, he remarks with a hideous leer: "Now we'll come to biz once more!" But Ralph answers him nothing. Then Lot laughs: "You walked into yer own trap. You thought I'd gone to Salt Lake, but I reckoned from yer break-out of last night that yer Utah Central stock, which the Mormon Church needs and will have, was here in yer possession, an' made up my mind to locate it. I knew it wa'n't in yer safe, 'cause I'd seen that open too often lately. I reckoned it was right in this mine, and I'd been hunting over this place all night without success. But in the mornin' I heard a noise on the trail, and I seed ye and yer darter comin' up, an' I knowed what yer'd come for! An' when yer come down in the mine, I come down a _leetle_ ahead of yer, and spied on yer from that drift, an' seed yer give that stock to Ermie to take away. But I'll 'tend to her afterwards." To this Travenion sighs: "My daughter!" But Kruger goes on savagely: "I would have shot yer while yer were profanin', if it hadn't been I didn't want to shock her by her seein' yer die. But now, I love yer so well, R. H. Tranyon, I'm goin' to fix ye!" With this, he takes the case of wine and hurls it to the other end of the incline. There's a crash, and Margaux and Clicquot trickle over the stones of the mine. Then he cries: "Yer won't need this!" and throwing over the keg of water, it runs to waste upon the earth. "Neither will ye want pervisions!" and he tosses the old club man's dainties into the sink of the mine at the bottom of the incline, keeping a big buffalo tongue, which he bites and eats, talking after this, with his mouth full, which makes him more hideous and awful, as he jeers: "I ain't had no breakfast--I'm foragin' on the enemy of the Lord." "My God! What do you mean to do?" gasps Travenion, who has looked on with eyes that are growing bloodshot. "Cut ye off behind the ears--make a blood atonement of ye! You've been so crafty about this, no one will ever know you're down here to hunt ye up." Then running up the incline, Lot loads the two cars standing at the surface, with great masses of rock and boulders, fanaticism giving him increased strength. Letting them run down, he unloads them, and once more does the same, unheeding the cries of the man helpless in the level below. When he has done enough of this, he cuts the cars loose at the surface, and they come crashing down, and block up the incline. Then he comes down again himself and piles the boulders he has already let down, on top of the wrecked cars, blocking Travenion from the outer world. Noting his purpose, Ralph staggers up, bound as he is, and prays: "Not that! Shoot me--kill me another way! For God's sake, NOT THAT!" But Kruger cries: "Powder and lead cost money! The Church is too poor to give ye an easy atonement." And he piles the rocks up to the pleading wretch's shoulders. A moment after, he blows out every candle, save one, to light him in the finishing touches of his awful work; when, desperately struggling, Travenion drags himself to the barrier, and screams: "My God! You are mad--you don't know what you do! I'm your old friend and chum!" "I'm sacrificin' you here on the altar, where I heerd ye blaspheme your religion an' your prophets! That's what I'm doin'!" "Mercy! Not this death!" gasp the white lips, and bloodshot eyes beseech the executioner, looking over the barrier rising steadily between them. "Ye've been given into my hands by Jehovah and Brigham, both of whom ye've blasphemed!" cries Kruger, piling the barrier up to the shuddering man's neck. Then he goes on in savage mockery. "Ye'll tell no funny anecdotes and sacrilegious jokes about our president, Brigham Young, and our prophet, Joseph Smith! Champagne won't flow over yer infamous apostasy, in the Unity Club. It will be a rare tale to tell yer chums Von Punster and De Beekman, and Travis, an' Larry Jerry, of how yer made a mockery of our sainted religion, an' jeered us, even when ye preached from our altars! But ye'll never tell it! 'DEAD MEN TELL NO TALES!'" Then the barrier is up to Ralph Travenion's face, which is now pale as the flickering candle that lights its agonies. Over this face comes one pang more cruel than the others, and the white lips sigh, "My daughter!" "Yer darter--that's the p'int! I'll look after her salvation. She shall be a lamb of Zion. I'll take her right into my sheepfold." "Powers of Heaven! What do you mean?" And the wall now rises above his mouth. "I sha'n't be hard on her," mocks Kruger. "I'll spare her herding and cattle work. She shall do chores round the house. I'll be light on her, I will, bishop, for I mean--" He whispers three words into the fainting wretch's ear, who reels back from him and shrieks: "MY GOD! NOT THAT!" To his scream, the crashing sounds of rocks and a big boulder make answer, and the light of this outer world leaves Ralph Travenion, and footsteps are heard passing away along the echoing level, and up the incline, and the old club exquisite, bound and helpless, is left alone in darkness--not to the torture of hunger, for of that he thinks not--not to the torment of thirst, for of that he cares not--not to the despair of certain death, though that has come upon him--but to the agony of fearing that the daughter of his heart may by some art or trick taste the awful degradation of plural marriage, such as he as Mormon bishop has preached and sanctified and has meted out to the daughters of other men. BOOK III. OUT OF A STRANGE COUNTRY. CHAPTER XV. THE SNOW-BOUND PULLMAN. As this horror is taking place inside the earth, Miss Travenion and her two escorts on its surface are speeding over the snow towards Tooele. The consideration and respect with which she is treated by these two rough-and-ready fighters of many a desperate mining battle is almost oppressive: they are so exceedingly polite. Every time he addresses her, Patsey Bolivar takes off his hat. Chancing in one of his remarks to use the word "infernal" (which is a very mild expression for this gentleman), Pioche George suavely suggests: "Don't ye mind Patsey's high-flown remarks, miss. I've told him if he uses any stronger expression than a plain 'damn' in yer presence, that I'll perforate him." "Would you rob me of one of my guards?" gasps the girl. "No," replies George. "Patsey an' I have arranged that any discussion between us shall take place after we've seen ye safe through--as we will; though I reckon we've more to fear from snow than anything else on this trip, for it seems as if a blizzard was a-blowin' up." So Miss Travenion journeys on, Patsey sitting on the front seat and driving, and Pioche George, who is beside him, turning round to her and regaling Erma with anecdotes of his frontier experience, some of which are amusing, and nearly all of them horrible. About two hours after, Kruger also drives furiously out of Eureka, but does not travel the same route as the young lady he is in pursuit of--going up through Homansville towards Salt Lake City--the most direct route--but, strange to say, leaving it, and taking the road to his right, which leads on to Goshen, then Payson and Provo, for he intends to go up the Provo Cañon to Heber City, having some curious affidavits to make that he dare only indulge in before a Mormon judge. From this place he will journey rapidly as horseflesh can take him to Park City, and then to Echo Station on the Union Pacific Railway, which is also in the Territory of Utah, and subject to the domination of its judges. He expects to encounter Miss Travenion at that point, though the snow that delays her on her trip will hinder him a great deal more, going up Provo Cañon and over the divide to Heber City. But he is a sturdy old Mormon, and though it means an all-night drive--part of the way, perhaps, in a sleigh--he does not care much for the storm, for he has a plot in his head that makes him rub his hands and chuckle, even when the wind blows the fiercest and the snow drifts the strongest. Shortly after he has turned from the main road to Salt Lake, a wagon coming down from that city carries Harry Lawrence, who is very happy, and Ferdinand Chauncey, who is very tired: for they have made an all-night drive, and had they been five minutes earlier, would have encountered Kruger, to his astonishment, and, perhaps, to theirs. As they come up to the cañon leading to Homansville, Harry cries: "Ferdie, in half an hour I'll see her!" then mutters: "My Heaven! what a monster of ingratitude she must think me now!" "Oh, I'll fix that for you, easy enough!" says Ferdie confidently. "I'll tell her how you've been wandering all over California after us, thinking she was in our party. I think my word will carry you through." Curiously enough, this is the fact. Lawrence, full of hope, has reached San Francisco, to find the Livingston party is not there. They have gone to Belmont to spend a few days, the clerk at the Grand Hotel informs him, at the house of Mr. Ralston, the banker; a gentleman who, at this time, was pouring out hospitality with a lavish hand to prominent visitors to California. Not having an invitation, Harry is compelled to remain, and await their return, but they come not. After a week or two, he discovers that they have gone straight from Belmont to the Yosemite, which is a long trip, as there are few railroads in the State at this time. Notwithstanding this, he follows them, and after four days of staging and rough riding, finds he has missed them entirely; for now he cannot discover where they have gone, on leaving the valley of the cataracts. As a matter of fact, they have journeyed to Southern California, and have spent a couple of weeks at the great cattle ranch of Mr. Beale, near the Tejon Pass. So, after a fruitless visit to the Big Trees, Lawrence concludes to return to San Francisco, knowing that the Livingston party must ultimately find their way there, before they return to the East. In this place, which was just beginning to get excited over the great mining boom in the Belcher and Crown Point, which three years afterwards gave way to the still greater one of the Consolidated Virginia and California, in which many fortunes were won, and more fine ones were lost, he passes two anxious weeks. Being known to several mining men, and receiving telegram from Garter that the first one hundred thousand dollars had been paid upon his mine by the English company, and he can draw on him for fifty thousand dollars at sight, he goes to driving away thoughts of his errant sweetheart, by taking flyers in the securities of the San Francisco Stock Board, and one afternoon, purchasing a couple of hundred shares of "Belcher" at about fifty--its ruling price in the market at that time--he pays for them, and puts them in his pocket, hoping to sell them on the morrow at a few dollars a share advance, and strolls up to the Grand Hotel, for that is where the Livingstons have stopped before, and will probably stay on their return to San Francisco. Therefore he makes it his headquarters. Here he is delighted to find Mr. Ferdinand Chauncey playing billiards. "By Jove, Harry! What are you doing here?" cries this young gentleman, who has become very familiar with the man who has saved his life. "Hunting for you," replies Lawrence, returning Ferdie's warm grip very cordially. "Ah, you've come to tell us the news, I suppose," laughs Mr. Chauncey. Then he amazes Lawrence with the query: "How is she?" "Who?" "Erma Travenion, of course--how is she getting along with her many step-mammas?" "What do you mean?" ejaculates Harry, thinking Mr. Chauncey has gone daft. "I mean what I say. Innocence won't do. Has old Tranyon given you his mine as well as his daughter? Ollie and his mother quarrel every day over his desertion of the heiress. The widow says that she and Louise won't be able to live on their income now, and Oliver has turned sullen, and says if they can't, Louise can go into a Protestant nunnery. So that young lady is in despair." "What the dickens do you mean?" gasps Harry. Then he says: "Are you crazy?" and looking into Ferdie's face, and seeing sanity there, suddenly seizes him, leads him apart, and commands: "Tell me what you're driving at!" Then Mr. Chauncey, guessing from Lawrence's manner that he does not know what has happened, tells him what took place in Salt Lake the evening before their departure, to which Harry listens with staring eyes. As Ferdie closes, he suddenly breaks out: "Now I understand!--Tranyon's deed to me--it was that angel's doing!" Then mutters: "My God! She'll think me a monster of ingratitude! A prig, like that scalliwag up-stairs;" he turns up his thumb towards where Mr. Livingston is supposed to be. To this Mr. Chauncey says nothing, though his eyes have grown very large. After a second's thought, Lawrence continues very earnestly: "You say I saved your life. May I ask you a favor in return?" "Anything!" cries Ferdie. "Very well! You can explain this matter to Erma Travenion, so that she will know that I followed her for love, all over California, and did not desert her for pride, because she was the daughter of a Mormon, in Utah. Will you come with me, and make that explanation?" "Yes--when?" "Now! The train leaves in an hour." "I will," cries Ferdie. "I only want fifteen minutes to pack my trunk and explain my sudden departure to the Livingstons." Which he does, and the two make their exit from San Francisco on the afternoon train, and two days afterwards find themselves in Salt Lake City, where Ferdinand would like to lay over for a night, but Lawrence says, "No rest while she thinks me ungrateful!" Despite some demur on the part of Mr. Chauncey, he puts him into a light wagon, and the two drive all night so as to make Eureka in the morning, which they do, some two hours after Mr. Kruger has left it. At the hotel, seeing neither Tranyon nor his daughter, Lawrence drags Ferdie, who is very tired, with him up the trail to the office of Zion's Co-operative Mine, and says: "You go in, my young diplomat, and tell her; I'll wait down here out of the way." Which he does; but a few minutes after Chauncey comes back and reports: "There's no one there!" "Nobody?" "Not a living soul!" Lawrence investigating this and finding it true, they return to the hotel again; but to Harry's anxious inquiries, no one can give him any information of the whereabouts this day of Bishop Tranyon or his daughter till, after two hours' search, some one suggests: "They may be up at the mine." "They're not working that now?" says Harry. "No, but I saw the bishop and his daughter go that way very early this morning." This information is enough for the impetuous Lawrence, and he again drags Mr. Chauncey up the trail with him, past the office; and one hundred yards beyond they come to the dump of the Zion's Co-operative Mine, but the place seems deserted. "I expect, with your usual luck," suggests Ferdie, "the bishop and his daughter have gone back to Salt Lake City, and we have missed them on the way. Miss Erma seems a pretty hard butterfly for you to track." But Lawrence suddenly interrupts him, whispering: "Listen! There's some one in the mine. Perhaps they're down below." "What makes you think that?" "I hear them." "I don't." "But I do! Right through this air-pipe," cries Harry, and he springs to it, and disconnecting the fan from it, puts his ear to it. A moment afterwards he exclaims: "There's somebody in trouble down there!" and the next moment, disregarding the danger of foul air, is well on his way down the incline. Three minutes after, he re-appears, and says: "There's been an accident of some kind. Cars have broken loose and are smashed down there at the bottom, and boulders and loose rock are piled up, cutting off somebody. He's alive yet! I heard him moaning." Then he suddenly whispers, growing very pale: "My God--if it is she!" Lovers are always fearful. Next he cries: "Run, Ferdie, up to the Mineral Hill--it's only three hundred feet from here--tell them to send down half a dozen miners like lightning!" And Chauncey flying on his errand, a sudden idea coming into Lawrence's mind, he steps to the air-pipe, and using it as a speaking-tube, shouts down: "Halloo there! Who are you? Are you too much injured to speak?" And listening, there comes up to him from the depths faintly, through the tube: "I'm uninjured, but am bound and helpless." "Who are you?" "R. H. Tranyon." To this, Harry suddenly screams back: "Your daughter!--for God's sake, tell me where she is!" "Why should I tell you that?" "Because I'm Harry Lawrence!" And through the tube comes faintly up to him: "Thank God! You are here to save her!" "From what? My Heaven! From what?" shrieks Lawrence down the tube. "From Lot Kruger, bishop in the Mormon Church, who has buried me here--who is now pursuing her!" "Good God! For what?" "To marry her!" "Don't fear for that!" cries Harry. Then he grinds out between his clenched teeth: "The accursed polygamist'll be dead before that happens!" A second after he shouts down: "Give me the particulars," and gets them up the tube. Finally he says: "How long have you been there?" "I can't tell. It seems days. I was buried here on December 1st, early in the morning." "Why," cries Harry, joyfully: "it's December 1st now. You haven't been there five hours." Then he goes on: "Kruger's only four hours ahead of me. You rest quietly. The miners will have you out in two or three hours. You make up your mind your daughter's safe, if it's in human power! She might die, but never marry Kruger." Here Ferdie, coming back with some miners, is very much astonished to hear Lawrence say hurriedly to him: "Get the men down that incline. Remove the rocks and get Tranyon out!" "And you," cries Chauncey, "where are you going?" for Harry has already turned to leave the dump pile. "To save his daughter!" And before the last word is out of his mouth, Lawrence is speeding down the trail to Eureka, where in twenty minutes he gets a fresh team, and driving through the storm, which has now become blinding, and through the night, which comes on too soon, and being compelled to go very slowly, for the snow is drifting heavily, he makes Salt Lake City early in the morning. Going straight to the Townsend House, Harry says to the clerk: "Don't make any mistake this time, young man, in your information. Miss Travenion is here?" "No, not here!" "Good Heavens!" "She was here last night," says the clerk, with a grin, "but drove away, five minutes ago, to catch the train for Ogden," and is astonished at the hurried "Thank you" he gets, as Lawrence runs out to his wagon again. Clapping a ten dollar bill into the sleepy driver's hands, Harry cries: "That'll wake you up! Utah Central depot like lightning!" He gets there just in time to board the train as it runs out of the station, to make connection with the Union Pacific that will leave Ogden this morning. She is not in his car, but Harry looks into the next one, and seeing the young lady asleep, mutters: "She is tired also. I'll not wake her," then suddenly thinks: "By George! How shall I begin the business? She must despise me now!" and wishes he had brought Ferdie with him; though he laughs to himself: "I suppose it would have killed that future Harvard athlete--two nights' steady driving and no rest between!" Sitting down to think over this matter, and being overcome with weariness himself, sleep comes upon Harry also, and he doesn't wake even after the train has arrived at Ogden, till he is roused by the brakeman. Looking about him, he gives a start. Miss Travenion has disappeared. Muttering to himself: "I'm a faithful guardian--I keep my word to her father well! I have a very sharp eye out on my sweetheart!" he runs across to the Union depot, and is relieved to see that the young lady is in the office of Wells, Fargo & Co., expressing a package. This has come about in this way: Erma Travenion had arrived safely in Salt Lake City at ten o'clock on the night before. Wells, Fargo & Co. being of course closed, she could not deposit the Utah Central stock that night. Knowing that speed is vital to her, and that she must have money for her trip East, she drives to the house of Mr. Bussey, the banker, and he very kindly rushes about town for her and gleans up from friends of his sufficient for her trip East, charging her for same on her letter of credit. Asking his advice about an express package that she wishes to send--though Erma doesn't state its contents--he says: "Take it with you, my child, to Ogden. At that time, before the Union Pacific train leaves, Wells, Fargo & Co. will be open. Express it from there. Their receipt will be just as good in Ogden as in Salt Lake City." This she is doing while Lawrence is looking at her. Her appearance makes him sigh. Not that she isn't as beautiful as when he last saw her, for she is more lovely, only so much more ethereal. Her eyes are too brilliant, and there is a little apprehension in them, and a few lines of pain on her face, some of which, Harry has a wild hope, are perhaps caused by him; though he grieves over them just the same. As she comes out of Wells, Fargo's, having finished her business with the express company--which has taken some five minutes, the transaction being a heavy one, and the receipt very formal--Lawrence, with rapture in his heart, and love in his eye, approaches to speak to his divinity, and to his intense chagrin, gets the very neatest kind of a cut. The girl looks him straight in the face--with haughty eyes that never flinch, though there is no recognition in them. So passing on her way, she buys her tickets, and makes arrangements for her sleeping-car. This catastrophe has been brought about as follows: While standing waiting for the receipt from Wells, Fargo & Co., Erma has caught the conversation of two men who are standing just outside its door. One of them says: "Who is she?" for Miss Travenion's beauty has attracted his attention. The other, a mining man who has seen her with the bishop in Eureka, answers: "Tranyon the boss Mormon's daughter." "Impossible!" "Fact, I assure you," laughs the second man. "From the airs she puts on, you'd think she was a New York or St. Louis belle. But I believe she's booked for the seventh wife of old Kruger. These Mormon girls have no brains! I guess readin', writin', an' 'rithmetic's about the extent of her education." This decidedly slurring description of the belle of Newport's last season makes the girl think every one despises her; and seeing Lawrence, and remembering his desertion, she sighs: "He despises me also--but he shall never show it to me--NEVER!" And so passes him as if she had never seen him. Striving to eat, but finding she has no appetite, Erma goes almost timidly to the train, where she has engaged a stateroom, for she thinks the whole world is talking about her father and herself, in about the same language she has heard, and shrinks from public gaze and public scoff. She is happy to get to the privacy of her stateroom unnoticed--which is not difficult, every one about the station being excited and busy. The snow is still falling heavily on the tracks, and the Central Pacific is behind time. Finally, getting a telegram that the train on the more western road has been detained by snow on the Sierra Nevada and Pequop Mountains, and is ten hours late, the Union Pacific pulls out of the station, one hour behind its time. Just then the privacy of Miss Travenion's stateroom is invaded by Buck Powers, on his business tour through the train. He says in resonant voice: "How are you off for peanuts? They're the only fruit that's in season now." "I don't wish any," she replies, quietly. "Won't you have some candy, or chewing gum? You look as if you needed somethin'." Seeing this is declined by a shake of the head, he suggests: "That fire must have given you the blues, like it did me." "What do you mean?" asks Erma, a little startled. "Why," cries Buck, "don't you know it's been burnt down six weeks? There ain't no Chicago, but it made the highest old fire the world has ever seen." "Oh, that's what you're referring to!" murmurs the young lady, who in her own troubles has failed to remember the destruction of the great Western city. Then she astounds the news-agent by adding, "I had forgotten that it was burnt." "You--had--forgotten--the Chicago fire! Great Scott! You'd do for a museum!" he gasps. Then he says interrogatively: "You remember me, Buck Powers, don't you?" She answers: "Yes, very well,--you're the news-boy who was injured by accident on the train. Captain Lawrence saved you." "Well, I'm relieved that you ain't forgot everything!" he returns, and a moment after leers at her and says: "The Cap's on the train. I reckoned when I saw you he wouldn't be very far away," and goes off whistling merrily, though he leaves a sad heart behind him. As for Lawrence, for one moment he has savagely thought, "She is safe on this Union Pacific train. Why should I follow her, to get more cuts?" But the next second he remembers: "She does not know,--she thinks me worse than Livingston, for he is only a prig to her, while I seem an ingrate. She practically gave me fortune. Shall I desert her for a snub that she thinks I deserve? Never!" After a little, joy comes to him again; he remembers: "Her father said 'Thank God!' when he heard my name. She told him of me six weeks ago. She shall think of me again!" So he has bought tickets for the East, and boarded the train, which is now running up Weber Cañon rather slowly, as the grade is quite heavy, and the snow-drifts are multiplying and piling up on the road at a great rate. An hour afterwards, going into the smoking-car, to kill time by a cigar, Harry looks out of the window, and they are at Echo. As the train begins to move again he suddenly starts and mutters: "By George! I did right to come! He _is_ on her track!" For just as the train is pulling out of this station, he sees dashing down the old stage road from Park City a sleigh drawn by two horses, in which four men are gesticulating for the conductor to hold up. But that official, who is standing near Lawrence, says grimly: "What! Pull the check line for Mormon mossbacks who'll get off at the next station, when the train is two hours late and snow-drifts ahead--not much!" And the train rolls on, followed by some very savage curses from the men in the sleigh. One of these, Harry notes, is Kruger, and he chuckles to himself: "Left behind! He won't overtake us this side of Chicago! However, it's just as well I'm on board!" An hour after they pass the Utah line, and come into Evanston two and a half hours late. Here they take dinner, and meet the train from the East that left Green River in the morning. This reports very heavy snows on Aspen Hill. Lawrence, however, makes no attempt at further communication with Miss Travenion, reflecting savagely: "Perhaps before this trip is over, Miss Haughty may need my aid, and call on me, and then I'll explain." So they pass up the valley of the Bear, the storm getting wilder, and the snow deeper, as they pull up the heavy grades, and it is night before they reach Aspen, though they have two strong locomotives dragging them. Then they come to the Aspen Y, which is the top of the divide, and from which there is a down grade running almost to Green River. But this part of the road is a difficult one to get over. Two locomotives are not considered too much for its grade when there is no snow on the track; now they can just handle the train, the track being slippery, and the snow-drifts heavy and increasing. It is usual to make a flying switch at this point--one engine detaching itself from the train and entering the Y; leaving one locomotive, which is amply sufficient under ordinary circumstances, to take care of a train on the steep down grade, which begins at this place. To-night the two locomotives should both remain attached to the train, and pull it entirely over the divide together--the helping engine being compelled, of course, to go on as far as the next station, Piedmont. But the conductor, being a man of routine, does it in his ordinary summer way, by the flying switch, and sends the helping locomotive away. This giving its warning toot, uncouples from the second engine, runs ahead of it, and making a switch into the Y, is ready for its return to Evanston. But the single locomotive now attached to the train has not steam to carry it over the divide; its wheels gradually revolve more slowly, the efforts of the great iron beast become more and more labored, and finally the train comes to a dead standstill, fifty yards from where the grade commences to descend. Then, when too late, the other locomotive comes back and goes to its assistance; but the train has stopped--the drifts gradually closing in round the wheels--and now both locomotives cannot move what they could have together carried certainly over the mountain. Though the attempt is made again and again, the train is stalled, and the snow comes down faster and faster and drifts deeper and deeper. Fortunately, the failure of the Central Pacific to connect, has produced a very light passenger list. Harry notices there are only three in his sleeper--a consumptive, going to Colorado, and a lady tourist and her child, a boy of about ten, who have been seeing Salt Lake City. On the Pullman occupied by Miss Travenion there is only one other traveller--a young girl who is being forwarded to an Eastern school by Gentile parents connected with the Union Pacific Railway, in Ogden. These, however, after a little, set up a wail. It is for supper, which the conductor grimly informs them is waiting for them at Green River, ninety miles away. Then comes the triumph of Chicago business methods, and Buck Powers, issuing from the baggage car, cries dominantly: "PIES!! Beefsteak pies!--Mutton pies!--Dried-apple pies! PIES!!" Going to him, Lawrence says anxiously: "Have you looked after her?" "Do you think I'd let Miss Beauty starve?" utters the boy in stern reproach. "I have provisioned her stateroom for two days. She's got three beefsteak pies, two mutton hash pasties, two pork turnovers, and six assorted jam and fruit tarts, as well as a dozen apples. I have done my duty to her, though you haven't. You've left her alone all to-day--you ain't been near to jolly her up. She needs chinning, she does. I have had to step into your shoes and comfort her!" "Oh, you have, have you?" returns Harry. "Thank you!" "Well, I'm right glad you're grateful!" remarks Buck. "More so, perhaps, than she is, for when I asked her if she'd seen Brother Brigham at Salt Lake, and how she thought she'd like to be a Mormon--I always ask these questions of tourists coming from Salt Lake--she rose up, a kind of mixture of the Statue of Liberty and my old schoolmarm in Indianie, and said, 'Please continue your business tour at once!' So I got a move on, quick. The next time I passed by, her eyes were red, as if she'd been crying. I don't think you've been doing your duty, Cap!" With this the boy goes on his way, leaving Lawrence rather elated at his information, for he shrewdly guesses that if Miss Travenion is in any very great trouble, she is more likely to call upon him than any one else to help her out of it. Knowing that she is well provisioned and taken care of, some hour or two after this, he having nothing else to do, goes to bed, something the other passengers have already done. Next morning, looking out of the car window, Harry finds the snow deeper than ever, and still falling, and the train stalled more hopelessly than ever at the Aspen Y, now known on railroad maps as Tapioca. CHAPTER XVI. "TO THE GIRL I LOVE!" Getting dressed, Lawrence negotiates with Buck Powers for another pie for breakfast. That worthy informs him that "provisions has riz" during the night. "There ain't enough for another round," he says. "If you weren't the Cap I should charge you double." "Then we shall all be hungry soon--unless relief comes?" asks Harry, as he briskly attacks a pork turn-over, for the crisp, snowy air produces a mountain appetite. "All but her," remarks Buck. "She's fixed as I told you!" Thinking he will see what chance there is of immediate relief from their present predicament, Lawrence lights a cigar, and steps off the train into a snow-drift. A hasty examination shows there is no chance of the train being moved, until it is shovelled out by hand, though he is pleased to note that the sun has come out, shining brightly, and the snow has ceased falling for the present. A moment after, he gives an exclamation of delight, for the view is a very beautiful one. To the south, standing out against the horizon, and looking much nearer than they are, stand the Uintah Mountains, dark blue at their base line with pine forests, and white with eternal snow on their peaks. From them, right to his feet, an unbroken tableland of one solid mass of white. Midway between these mountains and himself, runs the Utah line, and somehow--though the idea hardly forms itself in his mind--he would sooner, on account of the young lady he is protecting, it were further away, especially when he remembers that it is but very little over twenty miles by the railroad over which they have come, from the boundaries of the Mormon Territory. He doesn't think long of this, as he gets interested in watching the movements of the locomotives. These are now both switched on the Y and are moving about slowly, with a view of keeping themselves what is technically called "alive"--that is, their steam up, sufficient to give them power of motion. Every now and again one is run off the Y and down the main track towards Green River and the east, keeping that portion of the road open, as far as the mouth of a long snow shed, which begins a little way from where Harry stands, and disappears in the distance towards Piedmont. Towards the east and north he can see a long distance, as the descent is quite rapid to the big plateaus that run to Green River, but there is nothing given to his eye save snow--snow everywhere. A moment after, the conductor comes tramping through the drifts, and knowing Captain Lawrence by reputation, stops to speak to him. "I presume," says Harry, "you wired our situation to Evanston last night." "Of course, and a nice tramp I had of it to the telegraph station. It's over a mile back, and the drifts made it seem five. Every one from here to Ogden, along the track, by this time knows our position." "I suppose they'll be sending up a relief train soon." "I hardly think so, before to-morrow," replies the conductor. "They have got all they can take care of, down below at Evanston, just at present. In fact, I imagine we've not seen the worst of it." And this is a shrewd prediction, because, though he doesn't know it, this is just the beginning of the great snow blockade of '71 and '72, on the Union Pacific Railway, when some trains were delayed for thirty days between Ogden and Omaha--the usual time being less than three. "Fortunately, we've not got a heavy train to move," remarks Lawrence, who is anxious to look on the best side of everything. "And, thank God! no great amount of passengers," replies the conductor. "Otherwise there would have been a howl for grub before now. We've only got two outside those on the sleepers, and one is a woman, and the other a little girl, the daughter of the engineer of the helping locomotive. He's got her in his arms now, as he stands by his engine. Come over and see what he thinks," adds the autocrat of the train, as he trudges off through the snow towards one of the locomotives on the Y. Harry has taken a step to follow him, when he suddenly pauses. He is just outside Miss Travenion's Pullman car, and now, through a window that is slightly open, comes the voice of his divinity, who is seated at one of the organs those cars sometimes had in those days. Curiously enough, the girl whom Buck had reported as having the blues last night, is singing the brightest and merriest of ditties this morning. "By George! It must be because she has plenty to eat," cogitates Lawrence, lighting another cigar on the question. But a few minutes after, in his own car, Mr. Powers chancing to come along, he gets some information which he thinks elucidates the matter. "She's kind o' joyous in there, ain't she, Cap?" says Buck, with a grin. "An' I reckon I did it!" "How?" "Well, this morning, even over her breakfast, which was a long way ahead of any one else's on the train, she didn't have no appetite, and seemed in the dumps; whereupon, I suggested that I had hinted to you that she'd kind o' like company probably." "You infernal--!" cries Lawrence, fire coming into his eye. "If you take hold o' me, Cap, I won't tell you the rest!" remarks the boy, retreating a little before Harry's anger. Then he goes on: "She took it something like you--she got red in the face and said: 'Please don't mention the matter!' quite haughty. Whereupon I thought I'd guessed the p'int, and suggested: 'You an' the Cap must have been havin' a smash-up in California!' And then she got real anxious and nervous, and cried out at me: 'In California!--what do you mean?' So I told her how I'd seen you at Ogden, four or five days after her party left for California, and that I'd told you she'd gone West, and you took the journey, I reckoned, to catch up to her." "And she--" says Lawrence, eagerly. "Oh, she kept on questioning, and the more I told her, the better pleased she looked, and since then she has been quite chirpy, so I reckon I produced her high spirits." "God bless you, Buck!" cries Harry, slapping the boy on the shoulder, and the astonished Arab of the railway moves off with a five-dollar greenback in his hand, wondering what made the Cap so liberal. As for Lawrence, it has suddenly occurred to him that Buck Powers has given Miss Travenion the exact information he had taken Ferdie from California to tell her. A moment's cogitation and he says to himself: "She was wounded because I hadn't come to Tintic after her. I'll chance a walk through the car, and see if the darling'll cut me again." Acting on this impulse, he gets off the train, and walks to the forward end of her car, Miss Travenion's stateroom being at its rear. "I'll give her the length of the car to meditate upon me," he thinks. As he enters the main portion of the Pullman, her stateroom door is open, and as he comes down the aisle, Erma rises. He knows she has seen him--something in her face tells him that. Then intense surprise falls upon him:--the young lady steps out with extended hand, and says brightly: "So you have discovered I was on the train _at last_? I had been expecting a visit from you all yesterday." At this tremendous but most feminine prevarication, Lawrence fairly gasps. A second after, he discovers the wonderful tact displayed in it, which calls for an explanation from him, and does not require one from her. However, he is too awfully happy to stand on little points, and seizing the taper fingers of the young lady, and giving her tact for tact, and prevarication for prevarication, remarks: "You most certainly would have, Miss Travenion, but I only discovered that you were on board this morning, from Buck Powers." "Why," cries Erma, "I saw you at--" She checks herself suddenly, biting her lips a little, and then goes on: "We've been near each other a whole day, and have not spoken." "That's a great pity! But we'll make up for lost time, now!" answers Lawrence, gallantly. Then he suggests: "What did you breakfast on?" "Pies!" "So did I--our tastes are similar," he laughs, for there is something in the radiant face looking into his that makes him think this snow blockade, privations and all, is the very nicest thing that has come into his life. A moment after, for he is too earnest for any more light comedy fencing, he comes to the point with masculine abruptness, remarking: "Mr. Powers told you--God bless him!--that I have been in California?" "Yes." "I got this little note"--he produces her card with the "I have seen my father. Good-bye" sentence on it--"in Salt Lake City, and presumed you had gone to California with the Livingstons. I was then poor. Four days afterwards, I suddenly found myself astounded and rich. I did not ask how it came--I was too anxious to make use of my money. I thought a tour of 'the Golden State' would please me." Then he goes on hurriedly and tells her of his wanderings in pursuit of the Livingston party, and his unexpected interview with Ferdie at the Grand Hotel, omitting, however, his journey to Tintic and his rescue of her father, as he doesn't wish to alarm or make Erma think she is under obligation to him. "Ah!" falters the girl, very pale, and turning her face away from him. "Then you know--I'm the daughter of Tranyon--the Mormon bishop?" "Yes," he cries; "that is what brought me from California in such a hurry; I wanted to thank you for giving me what I would probably have never got without you--a fortune." "Oh! it was gratitude," murmurs the young lady, "that brought you from California?" A moment after she coldly says: "That sentiment need not actuate you. I simply induced my father to do you justice," and from now on is very icy; for Erma Travenion demands the love, not the gratitude, of this young gentleman beside her. This sudden change in his divinity astounds Lawrence, who has not been a student of woman's ways. Inadvertently he puts himself right again, for he suddenly says: "Did I know that I had anything to be grateful to you for, when I wandered about California seeking you--six weeks?" "Oh!" cries the young lady, "that was _before_ you knew my father was R. H. Tranyon, the Mormon bishop?" This last quite haughtily, for she has grown fearfully sensitive on this point since the conversation of the two mining gentlemen in Ogden. "But," remarks Lawrence, "I know that _now_." Then, growing desperate, he blurts out: "Shall I tell you why I went to California?" and his voice grows very tender. But the girl, suddenly rising, says with a curious mixture of haughtiness and humility, perhaps shame: "To whom do you wish to tell your tale?--Erma Travenion, of New York, or to Miss Tranyon, who has been called a Mormon 'gal,' and who is reported to be booked as the seventh wife of Bishop Kruger of Kammas Prairie?" Then she cries mockingly, almost savagely, "Which are you talking to?" "To the girl I love!" cries Lawrence. "O-oh!" "To the girl I'd make my wife if she were the daughter of Beelzebub, and booked for the seventh consort of Satan!" "O-o-o-oh!" With this sigh Erma sinks on the seat again; a moment after she suddenly smiles and murmurs: "Don't make my pedigree worse than it is!" "Would you like to hear the tale I took with me to California, and have carried ever since in my heart?" says Harry, bending over this young lady, whose face is hiding its blushes, turned towards the car window, upon whose frosted panes her white finger is making figures. "Y-e-s!" Then he tells her how he has loved her since the night he first saw her at Delmonico's, and mutters: "Give me your answer!" "My answer;" murmurs Erma, turning a face to him that is half hope, half uncertainty, all love, "if I were what I was that evening in New York, would be----" "Yes!" he cries, and has his hasty frontier arm half round the fairy waist of last summer's Newport belle; for there is something in her lovely eyes that many men have looked for, but no one has ever seen till now. But she rises and falters, "Wait!" "How long?" "Wait till I know you're sure you will never feel ashamed of the Mormon's daughter! Oh!--oh! can't you wait one min--!" For Harry has not waited, and the girl's last word as it issues from her rosy mouth is smothered by an audacious black moustache that she can parry no longer. And perchance those lovely coral lips return his betrothal kiss--a very little:--at least Harry thinks so. A moment after he knows it; for Erma Travenion, though very hard to win, having given her hand does not hesitate to make her sweetheart very sure he has also her heart. CHAPTER XVII. A VOICE IN THE NIGHT. Into this Elysium, Buck Powers, who has been one of its architects, breaks with news-boy rapidity. The girl passenger is in the other car gossiping with the lady tourist, and Harry and Erma have forgotten there are other people in this world. Entering rapidly, the banging car door, and an excited and astounded "Gee whiz!" calls the lady and gentleman from heaven to earth. "What do you want here?" cries Lawrence, and he pounces upon the flying Buck and leads him to the forward compartment, while Erma suddenly discovers that the outside landscape is a thing of most immediate interest. "I--I didn't mean to run in on you, Cap," gasps the fleeing Buck. Then he smiles on Harry suddenly and grins: "Have you made a through connection at last? Are you switched on the main track now?" "Stop your infernal conundrums!" laughs Harry. "Take a five-dollar greenback and go away, and don't you tell a living soul that Miss Travenion is going to be Mrs. Lawrence!" "I'll take a five-dollar greenback," answers the boy, "because you're the luckiest man I ever seed, and it's business. But I've got somethin' to tell your young lady!" "Very well," answers Harry, and leads Buck back to Erma's side. Here the youth remarks with a snicker that brings blushes upon Miss Travenion, "I hear as how the Cap has just been elected president of the road!" A moment after he continues: "I come to tell you the grub's all out. Somehow, since they got an idea that they might run short, our passengers has eaten so as to make 'em run short. I haven't had a pie to sell for four hours, and there's a little gal, the daughter of the engineer of the helper, has got hungry and is screaming for food----" "Screaming for food?" cries Erma. "Thank you, Buck, for telling me," and the next minute she is in her stateroom. "Gracious! you'll be short yourself," expostulates Buck as she returns. "You ain't carrying grub to a giantess!" for she has a beef pie, three fruit tarts, and a couple of apples. "Perhaps the child's father is hungry also," replies Miss Travenion, who seems very benevolent this afternoon. "Very well!" says Mr. Powers, "I'll bring the engineer, only don't stint yourself!" and goes on his errand. A minute after, Erma and Harry are on the platform and the man of the throttle-valve comes to them, carrying his little daughter, who looks pale, and has hungry eyes. Seeing her bounty, the engineer cries, "God bless you, miss." Then he mutters, "You'll rob yourself." "Oh, I've more left," answers Miss Travenion; "besides, she needs it," for the child has already gone to work ravenously on the fruit tarts. "God bless you, just the same," cries the engineer. "Thank the lady, Susie." But Susie, looking at her benefactress, forgets gratitude in admiration, and babbles, "Beau'ful, beau'ful," extending a fruity hand and putting up two lips embellished with jam. "Don't, she'll spoil your dress," says the father. But Erma has her already in her arms, giving the little one a kiss, and playing with her and doing some small things to make her happy. And doing small things for the baby does great things for herself, though she does not know it, for it gains the engineer's heart. The man wipes a grimy eye with a more grimy sleeve, and mutters, "I was afraid my little one would get sick from starving, and she's all that's left me of her mother, who's buried in Green River--God bless your kind heart and beautiful face, miss!" and so going away, spreads the news of the beautiful girl's bounty through the train. But this brings requests from other hungry ones to Miss Travenion, who has a little that they will eat--if she will give it them. Consequently, about five in the afternoon Lawrence, who does not know of this raid on his beloved's commissariat, and is in the smoking-car pondering over the problem whether the knowledge of the awful death to which Kruger had doomed and from which he had rescued her father, will not make Erma too anxious and too nervous about Ralph Travenion's further fate, finds himself disturbed by Mr. Powers. The boy comes hurriedly to him and says: "She ain't got nothin' to eat, and she's hungry." "What do you mean?" cries Harry. "Didn't you say that you had provisioned her for two days?" "Yes! but she's given it all away to the women in the way-cars." "No relief train yet?" "No, an' I don't see any chance of one." "Very well," remarks Lawrence, putting on his overcoat, "I'll see what I can do." He steps out of the car, and the best he can think of is to tramp to the telegraph station, and see if there is anything left there. It is over a mile and a half, but a beaten track has been pretty well made in the snow by the brakemen and conductor on some of their visits to that point, so he gets there in a little over half an hour. Here, the conductor is talking to the telegraph operator, and they seem to be excited over something. "What's the matter?" asks Harry. "Nothing, only the line's down between here and Evanston!" says the operator. "It was working twenty minutes ago, but I can't get the Evanston or any other Western office now." "What was the last news from there?" "Bad!" replies the man. "They can't get a locomotive or relief train to us till to-morrow. They'll have to pick and shovel their way through a lot of drifts." "Meantime we have nothing to eat!" grumbles the captain. "Oh," remarks the conductor, "they telegraphed me this morning that they would send up provisions in sleighs. Some teamsters will bring them up. They ought to be due here to-night. They can make the eighteen miles, I reckon, in nine hours." "There is no danger of a train coming from the other way to bring more hungry people?" asks Lawrence earnestly. "Oh, no!" answers the operator. "That's all fixed. I heard Evanston telegraph Green River this morning, for all passenger trains bound west to be held at that point--they can feed them there--and all freight to be stopped at Bridger." "You are sure?" "Certain!--the order was from Hilliard, the train dispatcher of this division. There's only one passenger train side-tracked at Granger, and a freight switched off at Carter and another at Bridger, between us and Green River." "Very well!" says Lawrence. "Have you got anything to eat?" "You're welcome to the best I can do, Cap," replies the man of the wire, who knows Harry by sight, as most of the employees of the road do. But the best that Lawrence can obtain for his sweetheart is some pork and beans, and some bread made of middlings. These he wraps up in an old newspaper--nothing else being handy--and turns to go, but pauses a moment, and says: "Haven't you got any tea, or coffee, or something of that kind?" "Tea," cries the operator. "I can accommodate you!" So, laden with a small package of this ladies' delight, the Captain leaves the log cabin, which is the only house at Aspen, and does duty as a telegraph office, and trudging back through the snow, brings comfort and happiness to Erma, who has grown so hungry in the chill night air that she has almost repented of her generosity. Buck Powers accommodates her with boiling water, and the Captain would leave her to her meal, but she suddenly stops him and cries: "What have you had to eat?" "Oh, don't mind me," says Harry. "But I do--you have tramped through the snow for my comfort; Besides, I must take care of you--because----" "Why?" "Oh, well, you know "--a big blush--"what I told you to-day! If you remember--take tea with me!" "With pleasure, if you put it on that ground!" laughs Harry, who is desperately hungry, and when he has fallen to, forgets himself, and eats a good deal more than his share, though they both enjoy the meal. But just at this moment there is a cry outside, and a faint hurrah from the negro porter inside. It is the arrival of the teamsters, who have come, bringing with them comfort and provisions, and everybody is now in the land of plenty, though it is a very rough plenty. Looking at them, Lawrence wonders why so many men have come with the relief sleighs; but is told they brought them along to help the teams through the drifts. So they pass a very happy evening--the young lady singing a song or two for her swain, more beautifully, he thinks, than any prima donna, and saying good-night to him afterwards so tenderly that Lawrence, coming to his own car, astonishes the negro porter by giving him five dollars for making up his bed in the stateroom which is unoccupied, and more roomy than a section. A moment after he murmurs to himself: "Can it be? Is it possible?"--and then cries, "Good gracious! the engagement ring--and no jeweller in sight!" And so he goes to bed, to be awakened by a voice in the night that changes confidence into doubt, and makes joy into sorrow. Harry has hardly been in bed an hour when there is a rap on the door of his stateroom. "Hang you!" he cries, thinking it is the negro porter. "I've left my boots outside. What are you waking me up for at this time of night?" "'Ssh! don't talk so loud, Cap! Let me in!" And opening the door, Mr. Powers makes his appearance, his eyes, in the moonlight that is streaming in, large, luminous, and excited. He gasps: "Cap--come--an' save your girl!" As Buck speaks, Lawrence is out of bed. "Quick!" he says. "You know in my baggage car I hear most of what's goin' on. Them teamsters that came here with the grub are camping in there to-night. I heard them talking. They're Mormons!" "Ah!" "Buck Mormons from Echo and Heber, and that way. One of them said to the other, 'The bishop will be along soon. The orders is, we're none of us to make a move, but to have the sleighs ready to start out quick, and one fixed with furs in it and blankets, to keep the girl warm.'" "What makes you think they meant Miss Travenion?" "They described her." "Did you hear the name of the bishop?" "Yes," answers Buck. "It was the cuss who came West with you and her!" "Kruger!--Hush! Speak lower! Whisper to me!" "I am a-whisperin'!" says the boy. "It's the lowest I've got. I've spoilt my voice hollerin' as news-agent, an' I can't bring it down!" "Are the Mormon teamsters armed?" "They ain't Mormon teamers. Some of them is disguised. I heard one of them call another 'Constable,' and the other chinned him as 'Sheriff.' Hadn't we better tell the conductor?" "No," says Lawrence, shortly, for he remembers the conductor is a routine man--and, of course, of no use in such an emergency. A moment after, he says quietly to the boy: "Miss Travenion was very good to you, Buck. Will you help me save her?" "That's what I come for.". "It may be a life and death matter." "That's what I come for." "Very well," replies Harry. "You go quietly about the train--they won't notice you--and find out what you can, and come and report to me, in Miss Travenion's car. I am going there." "All right." As Buck turns to obey his orders, Lawrence suddenly whispers: "No matter what happens, don't let any one of that gang learn I am on the train." "I understand!" Then the captain asks suddenly, "How many of them?" "Twelve!" "Good God!" As Buck goes on his errand, Lawrence, looking carefully about to see he is not observed, slips from his car into that of Miss Travenion, which is quiet, save for a loud snoring from the gentlemen's smoking compartment, which indicates that the Ethiopian porter is making a very comfortable night of it. A lamp, partially turned up, illuminates faintly the rear of the car. He taps lightly on Miss Travenion's door. No answer! His heart sinks; she may be already carried away from him. Then he raps more loudly, and her voice tells him she is as yet safe. "Who is it?" asks the girl. "I--Harry Lawrence!" "Is anything the matter?" "Yes! I must see you in two minutes!" "Impossible--I am not dressed." "You must dress in two minutes. Throw on a wrapper or shawl." "Oh, mercy! What is it?" "Dress!" "Very well!--Good gracious! where's my slippers?" This last a nervous aside. Then the noise from inside Miss Travenion's stateroom indicates she is obeying him with a vigor that shows he has impressed her. Within the time specified she has opened her door, and stepped out to him, draped in some warm woollen wrapper, which clings about her lithe, graceful figure; and the moonlight shining through the car window gets into her unbound hair, and makes it very soft and golden. She says hastily, but pathetically, "Now, tell me!" "Can you be very brave?" "Yes! Try me!" Looking in her eyes, he knows she can be. "Very well," he whispers, "sit down. To-day, fearing to alarm you, I did not tell you all I knew in regard to your father; but it is necessary now that you understand everything about Kruger, the Mormon bishop." "Why, he's two hundred miles away." "In a few minutes he will be here." "Oh, mercy!" The girl leans against her lover, and he can feel her heart throb and pulse with apprehension. His arm goes round her waist, and seems to give her confidence, as he tells her the whole story of her father's blood atonement, from which he saved him. And she gasps: "You are not deceiving me--my father is not dead?" "He's as safe as you are!" "Thank God!" "Perhaps safer!" Then he tells her of the revelation Buck Powers has made him this night. "Ah!" Erma cries; "Kruger is coming to force me to give up that Utah Central stock." "For more!" "What more?" "To force you to be his seventh wife." But she says very quietly: "There is no fear of that. I can always die at the last." "I know you can _die_; but for my sake you must _live_!" cries Lawrence. Then he says grimly: "If there's any dying to-night, Kruger does it!" "Ah! that may mean your life. For my sake you must live! I've--I've only been happy for a day." And her tender arms go around him, as she sobs over him, calling him her darling, her betrothed, her future husband, and many other wild terms of endearment she might not use, did she not feel this night might take him from her. A moment after she cries: "He is not here yet--let us fly!" "Fly, where?" asks Lawrence. "Through those snow-drifts, over those uninhabited plains? In half an hour we should be overtaken. If not, by morning we should be dead." "Then, how will you save me?" "All I know is that I will save you! But to do it, you must follow my instructions. Twelve men I shall not resist openly--except at the last. Give me your receipt from Wells, Fargo, for that stock." She steps into the stateroom, and a moment after hands it to him. "Now," he says, "listen to me! Each word I utter is important. When Kruger comes, you must be in your stateroom, asleep. Nothing must betray to him that you expect or fear his coming! Nothing must inform him that you know of his crime against your father; and, above all, nothing must suggest to him that I am on your train. Our one great hope is, that he does not know I'm here, and may be--just a little careless! Remember, you have nothing to fear as long as I live!" But Buck Powers breaks in on them at this moment, and mutters: "Cap, Kruger's here! He's talkin' with the men over there!" "On which side of the cars? Can he see me if I leave them this way?" "No!" "You're going?" says the girl. And putting her arms round his neck, nestles to him, and murmurs: "Remember, your life is my life!" And so he leaves her, and steps cautiously out, and crouching in shadow of the cars, and looking over the white plateaus of drifted snow, he thinks: "Fly, where? Fight--how? Impossible!" Then of a sudden the snow disappears, and he remembers a hot spring day in '64, in Arkansas, when he and his Iowa boys did what was deemed impossible in war--artillery holding woodland and brush copse against infantry. He sees his cannoneers--boys with fresh young faces and fair hair, just from Western prairies and green fields--fall and die, as the musketry flashes all about them, and singing bullets bring death to them, but still stand and scourge that undergrowth and timber shelter with grape and case shot, till the gray infantry slowly draws back; until the Yankee lumberman has built up a dam like those that float timber down Maine rivers, and so saved the Federal fleet, and thus saved the Federal army. He mutters: "I did the impossible then for my country; I can do the impossible now FOR MY LOVE." And from that moment Harry Lawrence has the one great quality that makes success possible in all desperate undertakings--confidence! CHAPTER XVIII. THE LAST OF THE DANITES. Even as he looks, hope comes, for he sees the glow of one of the locomotives on the Y, and knows that its fires are still banked--it has a little steam; and he remembers, the line is clear of trains to Green River. Then he whispers suddenly to Buck, who says: "I understand!" and goes cautiously away, while Lawrence struggles through the snow-drifts to the helping locomotive, the one nearest the switch that leads to the main track running to the East. The engineer, who is a careful man, and has a pride in his machine, is still with his engine, and Harry is delighted to see he is the one whose heart Erma has won by kindness to his child. "I was rubbing her up a little, Cap," he says. "I want to be sure she's all ready for to-morrow's work." "Is she ready for _to-night's_ work?" "What do you mean?" "I mean," answers Lawrence, who has looked the man over, and concludes it is better to lie to him than to argue with him, "that there are road agents on the train." For a moment the man looks at him in unbelief, then there is a little noise and commotion about the sleepers, and he cries: "My God! my child!" "Your child is safe. Buck is bringing her over!" says Harry, pointing at the figure of the boy, half leading, half carrying the little girl through the snow. "Any way," he goes on, "they would have done nothing to her; it's the other one they want, the heiress!" "What! that beautiful girl that kept my little one from starving? We must save her!" cries the engineer, getting hold of his own darling from Buck, who has come up. "We will!" whispers Lawrence. "Those road agents will only trouble her and Wells, Fargo & Co.'s express. The express must take care of itself--we'll take care of the girl!" "But how?" "By running her down to safety on your locomotive!" "Great goodness! I never thought of that!" replies the man of the throttle-valve. A moment after, he says: "I haven't got coal to reach further than Granger." "That'll do! Get up steam as fast as you can, but don't let anybody see you're at work on your locomotive." With these words, Lawrence goes into consultation with the engineer and Mr. Powers as to the details of the transaction. It is arranged that Harry is to do the work of the fireman, who is on the train, and whom they dare not take the risk of arousing; Buck is to turn the switch to put the locomotive on the main track, and to board them as they pass him, which they will do very quietly. Leaving the engineer quietly making his preparations, Lawrence walks cautiously across, not towards Miss Travenion's car, but towards the sleeper behind it--the one he occupies. From that he cautiously approaches the other, looks in, and finds it empty of all save Miss Travenion, who has apparently hurriedly dressed, and is seated, confronted by two men, who evidently have her in their keeping, as one says: "Don't be scared; we'll take good care of you, even if you have been tryin' to rob the Mormon Church!" Catching these words in the outer darkness of the rear compartment, Lawrence knows that Kruger has already had his say, and for some reason left the girl. Harry is glad of this, for feeling the revolver in his belt, he fears he might have killed the Mormon, which would probably not have saved either himself or his sweetheart. In this he is doubtless right. For while he has been holding conference with the engineer, Kruger, followed by four or five of his satellites, and accompanied by the conductor, who is expostulating with him, has entered the car. "Now, ye keep quiet!" he says to that official. "We've got a warrant for this young lady, for assistin' her daddy to run away with half a million dollars' worth of Utah Central stock. There's the documents, sworn to by the sheriff of Heber City, Utah, before a Probate Judge." "A Utah judge has got no jurisdiction in Wyoming," answers the conductor. "No! But this is made returnable," says Lot, "before the United States District Judge, and Wyoming's part of his district, and that gives us authority. Don't step in the way of the law, young man. Besides"--here he looks round at his following, and remarks: "We're goin' to execute this warrant any way, an' ye ain't got the power to stop us! I've sized ye up, an' ye've got two nigger porters, two brakesmen, an' yerself. We've twelve men armed with Winchesters, an' we've got the drop on yer train-hands, mail agent, an' Wells, Fargo's messenger, for they're surrounded and cut off from ye. Now the sheriff's goin' to serve his papers." At this moment, the negro porter, who has just awakened, flies out of the car shrieking: "For de Lord! Road agents!" "Ye see how much good he'd do ye!" guffaws Kruger to the conductor. "Now," he continues, "ye step back an' let me do my business polite!" "Not unless you agree to report with the young lady at Evanston, before you take her into Utah," says the dethroned autocrat of the train. "That we will do, certain!" replies Lot, with a wink to the sheriff. "Now ye wake her up." Thus commanded, the conductor raps upon Miss Travenion's stateroom door, and to her inquiries, asks her to dress herself, stating there are some gentlemen on business, who must see her at once. "Very well! Let them wait!" answers the young lady quietly, though there is a tremor in her voice. She keeps them waiting so long that one of the men mutters: "The gal must be rigging herself out for a dance," and Lot himself knocks on her stateroom door, saying, "Miss Ermie, come out quick! It's Kruger, yer daddy's friend, who's talkin' to ye." "You here?" she cries through the door. "What has happened to my father, that you come to me?" And he says: "The sheriff here has got a little business with ye. Yer daddy has disappeared." "A--ah!" And it's all she can do to keep from bursting out and upbraiding him, telling him what she knows, and so ruining the chance Lawrence is preparing for her. "Yes, yer daddy has gone, and the Utah Central stock that belonged to the Mormon Church has gone with him, an' the sheriff here thinks it's in yer possession, and has sworn out a warrant agin ye, an' is here to execute it. An' I come along with him to make it as light for ye, as possible. He thought ye'd got clean away from him, but heerd the train was stopped here by snow, an' so he come on to get ye. But before he takes ye, I want to tell ye a few little things. Come out!" Then hearing the noise of the moving bolt in Erma's door, Kruger says to the men with him: "Just step back a leetle into the smoking-room, while I talk to the girl." "All right, bishop!" answers the sheriff, who seems entirely under Lot's domination. The men withdraw as Erma comes out and stands before Bishop Kruger, her beauty perhaps at this moment appealing to him more than it ever did--for excitement has added a lustre to her eye, and she seems so helpless, and so much in his power. He mutters, his eyes blinking a little at the radiance that is before him: "Now, Ermie, ye can make everything quite easy for yerself!" "Indeed--how?" She tries very hard to conceal it, but some scorn will get into her voice. "By givin' up the stock quiet!" "Ah! then you will let me go?" "Oh, no! The sheriff wouldn't do that; but when he takes ye back to Utah, I'll go bail for ye, an' I'll take ye down to my home in Kammas Prairie, where ye'll be nice an' comfortable, an' I'll look after ye." "You are always very good to me," says the girl with a sneer, though he doesn't detect it, and replies: "Yes, I'll be better to ye than ye know!" And she, trying to act her part, to prevent any suspicion in his mind, thanks him with so much apparent heartiness that the old satyr loses his head, and chuckles: "Now, that's the right kind o' talk. Now yer lookin' beautiful as one o' the angels of Zion. I've been havin' my eye on ye, an' I'm goin' to exalt ye, an' take ye into my family." "Take me into your family--as a _daughter_?" "No, as a _wife_, for I love ye!" And looking to her like an ogre, he would advance to her, whispering: "By this kiss of peace, I take ye into my family!" But she has forgotten to act now, and scorn is in her eye, hatred in her voice, and loathing in her shudder. She says hoarsely: "BACK! don't dare to sully me by the touch of your finger! I loathe you as I do your iniquitous church!" "Ye blasphemer!" he cries. "This is the second time. I'll be hard on ye now, an' bring ye down from yer high horse. Where's that stock of the Utah Central?" "Find it!" jeers Erma. "I will!" he answers, "and then I'll make ye sorry ye turned yer nose up at Lot Kruger!" Raising his voice, he shouts: "Sheriff, come in an' take yer prisoner, an' make a search of her baggage! She's got the stolen goods with her, I reckon!" A second later the girl is placed under arrest. But a quick though thorough search of the baggage she has with her, shows that the Utah Central stock, that Kruger knows the Mormon Church must have, is not in her possession. He says: "Sheriff, step off a leetle; I'll reason with this child, to see if I can't get from her the locality of the stolen goods." So, coming to her again, he mutters: "Ye'd better take things reasonable, an' tell me where that ar' stock is! I WILL KNOW!" But she laughs in his face, and cries: "Find it!" "Now," he says, "I ain't 'customed to bein' sassed by women. I'll have it out o' ye! Tell me, or I'll treat ye as I do my own darters, when they disobey me!" His brutal hand is upraised, and in another second this exotic from far-away Murray Hill will receive what she had never felt before--a box on her dainty ear. But she, forgetting prudence, forgetting Harry's counsel, pants, "I dare you! Do you think I have no one here to avenge me?" "Who?" asks Kruger, suspiciously, his hand still lifted. "Who?" echoes Erma--"who?" Then, remembering in time, she turns her speech and laughs. "That stock is safe in the hands of Wells, Fargo & Co., where you dare not touch it!" and unwittingly paves the way for her own escape. "Oh ho!" guffaws Lot. "It's on the train. We'll see if we dare not touch it!" He calls to his men, who are in the smoking-room: "Two of ye look after her here, though there ain't any great danger of Miss Dainty's running very far in this snow. That stock is in Wells, Fargo & Co.'s safe, an' we'll have it now. It's right here on the train, boys. We've got a warrant that will hold us up in this business!" For some of the men have turned pale at the thought of making a raid on Wells, Fargo & Co., an institution that has gained a reputation for being implacable in its pursuit of train robbers, highwaymen, and others that raid the precious things the business community intrust to it. Then whispering to her: "I'll come back for ye! We'll take ye an' the stock together, back to Utah!" he leaves the girl, followed by all but the two men, whom Lawrence sees watching her, as he peers into the gloom. Harry is thinking of how to get these two guardians of Miss Travenion away, and has half made up his mind to kill them, when Buck Powers comes sneaking to him, and whispers: "Cap, the engine's ready!" "Where are Kruger and the rest of his gang?" "They're making a raid on Wells, Fargo. They're demandin' some stock, or somethin' or other, an' the agent is standin' them off. He thinks they're road agents." With these words comes an idea to Harry Lawrence. He whispers quickly to Buck, then says: "You understand?" "All right, Cap, I'm on to you!" and Mr. Powers disappears. Thirty seconds after Buck bangs at the door of the sleeper with great noise, though he is careful not to enter, and from its end nearest to the express car, yells: "Come on! you're needed. Wells, Fargo's agent is standin' the bishop off. The bishop says the gal's safe and he wants you!" "All right!" answers one of the men, and handling their guns, the two disappear to take part in the trouble with the express agent, which is now creating a great commotion on the train, the passengers in Lawrence's Pullman crying out: "Road agents!" and the young lady in Miss Travenion's car, who has been awakened by the noise, screaming for help. This excitement aids Lawrence. He steps into the car, and touching his sweetheart on the shoulder, whispers: "Come!" And she following him to the platform, he springs into the snow-drift, and says: "I must carry you!" "Certainly!" Her arms clasp themselves trustingly round his neck, as he trudges through the snow, bearing his happiness with him. The locomotive on the Y is just moving as he reaches it, for he crosses directly to it, not daring to carry her past Kruger and his men, who are still about Wells, Fargo & Co.'s car. "Ah, you're going to carry me away on the locomotive!" whispers Erma, as Lawrence puts her on board. "Yes, we'll take care of you!" mutters the engineer, giving Harry a helping hand. In another moment they are in the cab of the locomotive, which is slowly running over the Y towards the main track, which leads to the East, and safety. This has been kept open as far as the snow-shed, and they will probably not meet a great deal of drift until they get beyond it, but the steam is light in the engine, and it cannot move very fast. The other locomotive stands behind them, on the Y. Lawrence notices, as they leave it, that its fires are banked, and some one is on board it, though apparently asleep. A second after, they pass Mr. Buck Powers, who switches them to the main track, they running so slowly that he easily follows them, and jumps on board. All this time Harry has both ears and eyes fixed on the forward end of the train, to see if their absence is discovered. But the Wells, Fargo & Co.'s man is still standing the Mormons and their bishop off, and threatening to shoot; and his movements interest them so much they do not notice the great mass of iron that has come on to the main track, and is now plunging away from them down the incline towards the long snow-shed. "Now," Harry says to the engineer, giving a sigh of relief, "you can light your headlight." Just then a cry comes out from behind them. It is that of the conductor of the train, who is screaming: "Great Scott! who's run away with the locomotive?" and some of Kruger's men run shouting through the snow. Then Lawrence cries, "Give her steam!" The locomotive dashes through little drifts, and drowns sound, but he knows that in a very few moments Lot Kruger will have discovered that what he values more than the stock of the Utah Central Railway is passing away from him. The engine is already flying through the snow-shed--one of the two long ones that line the steep decline leading towards Piedmont and the East. In it they find little snow to impede them, but at the end of the shed their trouble begins, for on this track, which has not been passed by trains for twenty-four hours, they encounter deep drifts, and once or twice the locomotive nearly stops, and the engineer tells Lawrence that if it were not for the steep down grade, they would never be able to make it. Several times they have to back, and push on again, though the sheet-iron covered cow-catcher, which acts as a snow-plow, helps them tremendously. Still it is a long time before they reach the second big snow-shed, and looking at his watch, Lawrence finds that they have been half an hour doing what ought only to have taken them ten minutes. But just as they are entering the second snow-shed, where the track makes an enormous bend, almost running back upon itself, in the form of a U, something comes out of the snow-shed--not much over a mile away--that they have left behind them. Something that makes Lawrence's heart jump, and then grow cold, as with hoarse voice he cries, pointing back: "My God! what is that?" And the engineer sets his teeth, and says: "They're after us! It's the headlight of the other locomotive! They have got up steam, and they have the advantage of us, because we have to bore the way through drifts and clear the track for them. They're bound to catch us!" "Not if steam'll beat them," mutters Harry, and assisted by Buck, he piles the engine fire with coal, and helped by the rapid descent, they forge through drift after drift, none of these being very deep in the second long snow-shed. Then they come out of it, into the open country once more, and meet deeper drifts, into which the engine plunges with a slow thud, throwing the snow higher than its smoke-stack, as it struggles through. Here the other engine must have the best of it, for they clear its track for it, and they haven't left the second snow-shed half a mile behind when, like the eye of a demon, the glow of the yellow headlight of their pursuer comes gliding after them. The engineer mutters: "They're goin' to catch us!" "Never!" cries Lawrence, and piles on more coal--though his heart is cold as the snow-drifts through which the engine plunges. "We'll be up to the Piedmont switch in a minute. I might as well stop there!" mutters the engineer. "We can't clear the track for 'em and beat 'em too!" "Put your hand on the reversing lever and you're dead!" cries Lawrence, his pistol at the man's ear. "Not for my sake!" screams Erma, for she has the man's child in her arms. "For all our sakes!" answers Harry. "Keep her going--till we can move no more! Then----" "What?" asks his sweetheart. "Then Kruger'll trouble you no more; of that be certain!" "But YOU?" "Oh, that doesn't matter." They are moving quite slowly now, and the girl suddenly cries, "Buck, where are you going?" for the boy has just said, "Good-bye! God bless you, Miss Beauty!" "What are you going to do?" "_Show you how a Chicago railroad man treats chumps!_" And though Erma cries: "Don't! You risk your life!" and Lawrence puts out a detaining hand, even as they come to the Piedmont side-track, the boy jumps from the cab, unlocks the switch, and hides himself in the snow-drift. "My God! He's going to run 'em off the track! My pard's the boss of that locomotive!" screams the engineer. "He'll be smashed to pieces!" "Go on!" answers Lawrence, and his pistol again threatens. The locomotive dashes forward, for there is a roar two hundred yards behind them, and over the noise they hear Kruger's yell of triumph, which, even as he utters it, is turned into a howl of rage. There is a shriek of terror from the engineer of the pursuing locomotive, for Buck Powers, in the moonlight, has risen up beside the switch, and turned it, just as the engine dashes to it, not so as to side-track it, but only half way, to dash it over ties and snow-drifts to destruction. As the locomotive passes, Kruger, who has his pistol in his hand, turns it from the direction of Lawrence and the flying locomotive straight at the breast of the boy at the switch, and fires upon him! And Buck Powers, giving a shriek, staggers and falls into a snow-bank, reddening it with his blood. But even as Buck does so, he is avenged. The locomotive, plunging forward off the track into the drifting snow, topples over, and though the engineer and fireman jump free, Kruger, with his eye in grim triumph on the dying boy, is thrown beneath the ponderous mass of iron, that topples over him, crushing his body, and sending his soul to where the souls of the Danites go. The engineer and fireman clamber out of the snow-drift unharmed, though shaken up. Three of the Mormon _posse_ who have been with Kruger come out of the snow unarmed, for their Winchesters are buried deep in a white bank; and Lawrence, knowing they are helpless, makes the engineer run his locomotive back to the switch. Springing out, he has the boy in his arms in a minute, and getting into the cab, he holds Buck Powers to his breast, while his locomotive goes on its way unhindered now, though followed by the curses of its Mormon pursuers. Then Erma whispers to Harry, "What chance?" But he shakes his head, for he knows what those gray-blue lips mean--he has seen them too often on battlefields. As he does so, the boy, whose face has already grown pallid, and upon whose forehead the dew of death is standing, gasps: "I saved ye, Miss Beauty!--Didn't I do the trick like--like a Chicago railroad man?" "Yes," sobs the girl, bending over him. "What can I do for you?" "The Cap won't be jealous--just give me one kiss--that's all. I've never been kissed--by--a--beautiful--young lady." And two sweet lips come to his, that are already cold, and he gasps: "You're pretty as a Chicago girl--that's where I'm goin'!" And delirium coming on him, he laughs; for his old life is coming back to him! And the railroad, and the city that he loves so well and is so proud of, getting into his mind, he cries: "I'm braking on the Burlington again, an' we're bound for Chicago. Hoop! we're at the Rock Island crossin'--we've whistled first an' got the right o' way. C. B. & Q.'s always ahead!--Two long toots and two short toots! Town whistle! We're goin' into Aurorie an' out of it again. Now we whiz through Hinsdale an' Riverside!--I can see the lights of the city.--Engine has whistled for the Fort Wayne crossin'! Sixteenth Street! Slow down! The bell's beginning to ring--the lights are dancin'--Michigan Avenue! We're runnin' for the old Lake Street Station! I'm a-folding up the flags and takin' in the red lights--the bell's ringin' fainter--the whistle's blowin' for brakes--the wheels are goin' slower--slower--slower--the lights is dancin' about me--the wheels are stopped. The train is dead--the lights is goin' out! CHICAGO!!" And with this cry, Buck Powers goes to Heaven. Then Erma, bending over him, and wringing her hands, and tears dropping on his dead face, whispers: "Let us take him to Chicago, Harry, and bury him in the city he loved so well!" And so they do, some months afterward; and there he lies, entombed in that silent city of the dead, beside the waters of the blue lake, and that great city of the living. And no truer heart, nor nobler soul, will ever tread the streets of that grand metropolis of the West, than that of this boy, who loved it so well, and who gave his life for gratitude--now nor to come, even if it grows to have ten millions. CHAPTER XIX. ORANGE BLOSSOMS AMONG THE SNOW. So holding the dead boy in his arms, the engineer contriving to do the firing, they journey slowly along the road to Bridger. Here, finding telegraphic communication is still cut off with Evanston, they know it is safe to run on to Carter. From the freight train at this point they fortunately get a man to do the firing of the locomotive, Lawrence paying him for the same. The sun is rising as they pass the Carter tank, and the engineer tells them he thinks they have got coal enough, as they are on a down grade, to take them to Granger, for the snow is not so deep here as it was up the mountain. Finding no orders have been received at this point, they keep on, and finally, about seven o'clock in the morning, they can see the passenger train from the East, side-tracked half a mile ahead of them at Granger. "I can't take you any further--I have got no coal--and I don't know what the company will say to my doing what I have done!" mutters the engineer, who is now apparently anxious as to what the Union Pacific will think of his night's performance. "Here's one hundred dollars!" remarks Lawrence. "No, I did it because the young lady had been kind to my child!" and the man shakes his head. "You must take it!" cries Harry. "You will probably be laid off for last night's work!" "What? For running away from road agents?" "Running away from sheriff's officers!" "From officers of the law?" gasps the man of the throttle. Then he cries out suddenly: "They'll discharge me! You've ruined me and my child with your infernal lies!" and he looks at Lawrence with angry eyes. But Harry says cheerfully: "If they discharge you, this young lady will give you enough money to buy a farm in Kansas. If she doesn't, I will! Besides," he continues, hoping to soothe the man's fears, "though those fellows we escaped from were Mormon officers, they were acting as bandits, and had no more legal right to do what they were doing in Wyoming, than road agents! I'll give you a bond for the money, if necessary, when we get to the station." This promise, and the one hundred dollars in hand, makes the engineer feel more comfortable, as they run alongside the passenger train at Granger. Here many questions are asked them, and in return they discover the wires are still down towards Evanston, and there are, of course, no orders from division headquarters. At this place Lawrence arranges for the transportation of the boy's body to the East, for he is very anxious to get it out of Miss Travenion's sight, who sits in the locomotive cab, half dazed, though when she looks upon what was once Buck Powers, she sometimes mutters with a shudder: "This time yesterday he was alive and happy--and now he's dead--for me," and fondles the boy's cold hand. Lawrence is thus compelled to tell the story of the night's happenings, which he does to the station agent, who acts as constable at this place. This official looks serious, and rubs his head, and says: "Hanged if I know what I'd better do! Buck got his death killing the infernal Mormon in Uintah County, and this is Sweetwater! I guess you'd better take the young lady on to Green River, and then if they want you back for a coroner's inquest, or to try you for murder, you can go to Evanston, if you can get there--which looks almighty dubious just about now," for another snow-storm seems to be blowing up. Thinking it best to follow the man's advice, and a locomotive being compelled to go to Green River, though the wires are still down to division headquarters, and consequently no orders, Lawrence takes the opportunity, and succeeds, about one o'clock in the day, in getting his sweetheart to the comforts of the Green River station, where there is quite a town, a pleasant hotel, and plenty to eat. For all the stations he has run by this day, at that time were but little more than telegraph offices and water tanks, with freight-house attachments at some of them, and have not much increased in size or importance, even to this day. At Green River, snow comes upon them again, and the yard gets full of trains, though none leave for the East; for the Union Pacific is beginning to appreciate what the great blockade of 1871 means. Telegraphic communication having been restored between Evanston and Green River, Lawrence wires the superintendent of the division a statement of what happened at Aspen and Piedmont, and receives the following characteristic reply: "Shall hold you for damage to locomotive. The homicide part of the matter is not our business." A day or so after this, a passenger train gets through from the West to Green River, and walking out to meet it, Harry is astonished but delighted to see Mr. Ferdinand Chauncey step out of one of its sleepers. This gentleman, being brought in to see Miss Travenion, informs her of her father's safety. "I got him out of the mine within two hours," he says, "of Lawrence's leaving. Together we sneaked down through Mormondom to Ogden, where your papa concealed himself on a Central Pacific train, and is now in California, I imagine, unless the snow-drifts on the C. P. are as bad as on this!" Relieved from anxiety about her father, Erma begins to pick up spirits again, for this young lady, in her life that has been so easy up to this time, has not been accustomed to seeing men die for her, and has not recovered from the death of the boy at the Piedmont switch. A little while after, Mr. Chauncey, who has an Evanston "_Age_" in his pocket, pulls it out, and says: "Perhaps you may be interested in that!" pointing to an article in the newspaper which is an account of the inquest by coroner's jury held upon the body of Kruger at Evanston. They had taken the evidence of some of the train-hands, and the verdict had been: "That the boy Buck Powers killed Kruger, and Kruger killed Buck Powers! Consequently there is an all-round _nolle prosequi_ in the matter." This rather unique finding pleases Harry immensely, for now, he imagines, he will not be delayed in getting his sweetheart to civilization. Some two or three hours after, telegraphic orders being received, they board the same train that Mr. Ferdie has come into Green River on, and depart for the East. Passing through Rawlings in the night, early the next day they find themselves halted by the snow blockade at Medicine Bow, about one hundred miles west of Laramie; and this time it seems to be a permanent stoppage. Train after train comes in from the West, and none from the East, they being held there by snow, at Cooper's Lake, and tremendous drifts in the deep cuts from Laramie towards Sherman. Fortunately they have plenty to eat. There is a grocery store, and they are the first of this snow blockade, and so they live on "the fat of the land," which means canned goods of every style, and ham and bacon _ad libitum_. Though Ferdie rages at the delay, Lawrence, being near his sweetheart, would be content but for one thing: Erma's position, without a chaperon, and accompanied by two men, neither of them relatives, is "embarrassing." Lawrence probably appreciates this even more than she does, as now and then remarks come to his ears, from some of the passengers on the other trains, that he would resent, if common sense did not tell him that he must in no way bring his sweetheart's name to any scandal. It is partly this, and partly the natural impatience to call his own this being he loves so much, that he is desperately afraid some accident or chance will even now take her from him, that causes him to come to Erma one day, and explain the matter to her. He urges: "Why should we wait for a grand wedding in New York, dear one? As your husband, I can show you much greater attentions, and can do things for you that I could not as your betrothed, in the privations and hardships of this blockade. Why not make me happy--why not marry me here?" But the young lady, affecting a little laugh, murmurs: "What? Before you have given me the engagement ring you wish to use the wedding one?" And he replies: "I wish to marry you!" "Not by a justice of the peace!" cries the girl in horror. "No, by a minister." "Where will you find one?" "On the next train behind us--the Reverend Mr. Millroy, of St. Paul. He's anxious to do some work; he has had no pastoral duties to perform for a month or two. Let us give him a chance--you know your father wished it!" This mention of her father's views perhaps actuates Erma more than she imagines--but it also reminds her of him! She falters, "You are sure you will never repent? Remember, I am a Mormon's daughter!" "So you are, and the belle of Newport and the sweetest--the dearest--the----" But she cries, placing her patrician fingers on his moustache, "Stop!--no more compliments!" "You consent?" "P-e-r-haps! When do you wish it?" "This evening!" "Oh!" And blushes fly over her face and neck as Lawrence goes away to consult with Mr. Ferdie. This young gentleman makes arrangements with the minister, and consents to act as best man on the occasion, crying: "Thank God, Harry, you've given me some excitement at last! I had finished my last novel and my last cigar, and thought I should die of _ennui_ in this everlasting, unending, eternal snow." But even as Mr. Ferdinand makes his preparations for the nuptial _fête_, another train from the West comes in upon the crowded railroad tracks at Medicine Bow. On it, Oliver, Mrs. Livingston, and Louise. They do not see Lawrence and Miss Travenion, as their cars are some little distance apart. But Mr. Chauncey, who has a habit of visiting from one train to another, finds them out, and after a little chuckles to himself: "This will be the ceremony of the season! I'll--I'll have some Grace Church effects for Mr. Ollie's benefit and discomfiture." So after exchanging greeting with his aunt and her family, he gets Miss Louise to one side, and explaining something to her that makes the child's eyes grow large, bright, and excited, she suddenly gives a scream of laughter and whispers: "I'll do it--if mother puts me on bread and water for a week. It will make Ollie crazy." "That's right! You always were a lovely child!" returns Mr. Chauncey. After this, throughout the day, Louise acts as if under intense but concealed excitement, for she says nothing to her mother and Oliver, but every now and then gives little giggles of laughter, which so astonishes Ollie that he remarks to Mrs. Livingston: "The privations of this snow blockade have made the child deranged." Then he says severely: "If I hear another insane giggle, Louise, I'll shut you up in the stateroom;" for this young gentleman is always happy to play the domestic tyrant. These remarks so frighten Louise that she disappears. About seven o'clock in the evening, Mr. Livingston remarks to Ferdie, who has dropped into his car: "It's dreadfully tiresome! Don't you think you could join us in a game of whist?" "I would be delighted," replies Mr. Chauncey, "but there is going to be an entertainment in the train next to ours. Can't you come in and enjoy it? Eight o'clock is the hour." "What are they going to do?" "I don't know exactly, but I expect it's exciting." "Well, anything is better than doing nothing," laughs Oliver, in which his mother agrees. So it comes to pass that the two leave their Pullman and wade through the snow to another side track, where a palace car is brilliantly lighted, and apparently crowded with the _élite_ of the blockaded passengers, all in their blockade best. At the door Oliver asks the porter: "What's going on?" "A weddin', sah!" replies the negro. "An' they're havin' a very hard time inside; thar wasn't no weddin' ring--but I'se just cut off one of de curtain rings to give to de groom." "Ah, some cowboy affair," remarks Ollie, who leads his mother into the car, and then gives a gasp, and sinks down on an unoccupied seat, while Mrs. Livingston, too much overcome for words, drops beside him. For beneath a centre cluster of red and green coal-oil railroad lamps hung up as a decoration they see Erma Travenion and Harry Lawrence being joined in holy matrimony, and Ferdie and Louise acting as best man and bridesmaid. A moment after the ceremony is finished. Then Mr. Chauncey announces that a wedding breakfast, or, rather, wedding supper, is served in the grocery at the side of the track. "It is not exactly a wedding breakfast," he says, "because it's evening, but there'll be plenty of champagne, and every one is cordially invited to attend!" Just here, social diplomat as she is, Mrs. Livingston, gathering herself together, gets on her feet, and coming to Erma, gives her a kiss of congratulation, saying, "My dear, I hear you have no proper wedding-ring--let this be your first bridal present;" and places a magnificent ruby of her own on Mrs. Lawrence's finger. Then they all go through the snow to the grocery, which has a back room that is fitted up as a dining-room, where the champagne flows like water in Western style, and a Nevada congressman with a silver tongue makes a little address to the bride, remarking on orange blossoms in the snow. "The snow we'll keep in the West--the orange blossoms go to the East with the bride, God bless her! But a _Western man goes with her_!" This sentiment appealing to Western hearts, and the champagne appealing to Western palates, the gentlemen of the party make a great night of it. Three days after, the snow blockade at Sherman being broken for a little time, the trains all get under headway, and, with cheering passengers, leave Medicine Bow, run down to Laramie, and the next morning are out of the great snow blockade, and flying across Nebraska towards Omaha. So, one evening just before Christmas, Harry Lawrence and his wife come into the Grand Central Depot, New York, Erma whispering, "Did ever girl have railroad trip like mine?--I went to find a father and found a husband!" and her eyes beam upon Harry, who is pressing her arm to his side. From the station they drive to the Everett, where a telegram comes to them from California, announcing the safety of Ralph Travenion, and that he has shipped his Utah Central stock east by Wells, Fargo & Co., and is returning to New York via Panama, for he does not dare to trust himself in Utah. Thirty days after this, Travenion strolls into their parlor at the Everett, and looking at him, no one would ever have thought that he was once a Mormon bishop, for he is now the same debonair exquisite of the Unity Club that he was years ago, and gives Lawrence his father's blessing, as one. "My boy, we must make you an Eastern club man," he remarks. "I shall put you up at the Unity and Stuyvesant. We're rich enough to live in the East, and in order to make us richer, let's go over to Boston, and see the heads of the Union Pacific!" Which they do, and sell the control of the Utah Central, out of which Brigham Young and his fellows go, with wailing and gnashing of teeth, for they know that the hand of the Union Pacific is upon them in railroad matters, and it is a grasping Gentile corporation; in proof of which the Mormon Church does not control one railroad in Utah--though it built nearly all of them. Some time afterwards, over their dinner-table in New York, Travenion, whose instincts are those of a business man yet, says: "I should have stayed in California. There's a fortune there! Even while in San Francisco, I made some money in mining stocks. Belcher, for instance, had gone up very much." "Belcher!" cries Lawrence. "Good Heavens! I've got two hundred shares of that stock in my pocketbook, and have forgotten all about it!" "Oh!" says Erma, "that was the stock you had when you first heard that I was Bishop Tranyon's daughter--and you forgot your investment for me!" "Well, Providence has rewarded him for it, for I think Belcher must be up to a thousand dollars a share, by this time!" laughs Ralph. And telegraphing San Francisco, Lawrence finds this is the fact, and sells out his Belcher stock for something over eleven hundred dollars a share, making nearly two hundred thousand dollars by the transaction. "Luck is upon you, young man!" says the ex-bishop. "Your election comes up at the Unity Club to-morrow. I've no doubt you'll go in--but that Oliver Livingston may give you trouble." "Oh, I think not!" cries Erma, "his mother has been so very kind to me, as, in fact, have all my old friends." For some rumors of the peculiar adventures that have made Miss Travenion Mrs. Lawrence have got into circulation, and in them Harry has been made a Western hero and a frontier demi-god. Besides, society is generally very nice to a young and beautiful woman who has sixty thousand a year of her own, a rich husband, and richer father, and who is going to have a fine mansion on Fifth Avenue, and give many dinner parties and a german or two each season. "I differ with you, my dear," returns Ralph. "Oliver Livingston is an infamous cad." "Why, what has he done now?" asks Lawrence, noting the excitement in his father-in-law's manner. "What has he done?" cries Travenion. "The miserable sneak has told in the Unity the story of the Mormon club man--the story I risked my life to originate. I told it to-day with graphic elaboration, and Larry Jerry and the rest only half smiled, and said they believed Mr. Livingston had told them that yarn about a month ago. I shall never tell it again!" "Don't!" cries his daughter. "Don't make me ashamed of you." Then she says more calmly: "What have you done about your families out there?" "Oh, they're provided for _well_!" remarks Ralph. "I believe one of them, the genuine Mrs. Travenion"--he winces a little at the title--"would have made me trouble, but I think the Church instructed her to let me alone; I know a few secrets of theirs that make them quite amiable to me, now I'm out of their clutches. Their delegate to congress, the one who has four wives in Utah, and declares he is not a polygamist in Washington, might not like me to explain what I know of his large family," chuckles the old gentleman. But for all this, he does not tell the story of Bishop Tranyon, the New York dandy, very often. His guess about Oliver Livingston, however, was a shrewd one. For chancing to be on the Governing Committee of the Unity when Lawrence's name comes up for membership, he sneaks in a black-ball, as many another prig and coward, from envy and malice and uncharitableness, has done before, and will do to come. But this doesn't count much, for Ferdie, who chances to be its youngest member, has gone about with his winning manner and boyish frankness, and has button-holed everybody, saying, "Hang it! You must put Harry Lawrence through. He's the man who saved my life. He's from the wild and woolly West, but some day he's going to make New York howl!" So Lawrence goes in. Though he doesn't do quite as much as Ferdie has promised for him--for he is too happy to be inordinately ambitious--and is contented to be a successful railroad director, and have a yacht on the water and a villa in Newport, and a town-house on the avenue, and to be the husband of Miss Dividends. FINIS. * * * * * ARCHIBALD CLAVERING GUNTER'S Celebrated Novels. MR. BARNES OF NEW YORK. MR. POTTER OF TEXAS. THAT FRENCHMAN! MISS NOBODY OF NOWHERE. A FLORIDA ENCHANTMENT. _Story for Children of All Ages._ SMALL BOYS IN BIG BOOTS. 
46099	----	http://mormontextsproject.org/ for a complete list of Mormon texts available on Project Gutenberg, to help proofread similar books, or to report typos. The Vitality of "Mormonism" _An Address_ BY JAMES E. TALMAGE OF THE COUNCIL OF THE TWELVE, CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS PUBLISHED BY THE CHURCH Salt Lake City 1917 PREFATORY NOTE The following pages embody an address delivered by invitation at a meeting of the Denver Philosophical Society, at Denver, Colorado, December 14th, 1916, by Dr. James E. Talmage. The address has already been printed through the daily press and in magazine pages; and it is presented herewith in convenient form, suitable for preservation. The conciseness, clearness, and accuracy with which the subject is treated commend it to the attention of interested and studious readers. THE PUBLISHERS. Salt Lake City, Utah, January, 1917. The Vitality of "Mormonism" Why does "Mormonism" persist? Determined attempts were made both openly and by stealth to strangle the system at its birth, to destroy the mustard seed at the time of the planting; and, as the fact of its survival has become prominent the certainty of its impending demise has been announced time and again; the fall of the umbrageous tree, amidst whose branches the birds of search continue to find food and shelter, has been often predicted. On the 6th of April, 1830, the Church of Jesus Christ of Latter-day Saints was organized as a body corporate at Fayette in the State of New York; and the names of but six persons are of record as those of actual participants. True, by that time a few times six had identified themselves with the new and unprecedented movement; but, as the laws of the State specified six as the required number of incorporators, only that number took part in the legal procedure. And they, save one, were relatively unknown and in fact obscure. The name of Joseph Smith had already been heard beyond his home district. He was at the time a subject of rapidly spreading notoriety if not of enviable fame. The Book of Mormon, purporting to be a record of the aboriginal peoples of the Western Continent, particularly an account of the dealings of God with those peoples, in short the Scriptures of what came afterward to be called the New World, had already been published. It was in reference to the title page of this work that the appellation "Mormon," first given in derision as a nickname, was fastened upon the members of the Church. Such a beginning as that of the Church of Jesus Christ of Latter-day Saints may seem to afford little ground of either hope or fear as to future developments; nevertheless, the newly established Church was made the subject of assault from its inception. What was there to cause hostile concern over the voluntary association of six men and a few of their friends in an organization of openly expressed purpose, and that purpose the peaceful promulgation of what they verily believed to be. the uplifting religion of life, the Gospel of Jesus Christ? Whatever may be the answer to the query, the fact that the Church met determined opposition, increasingly severe from the beginning, is abundantly attested by history. While active persecutors and openly avowed assailants were comparatively few, the majority of those who gave any attention to the matter treated "Mormonism" with aggressive disdain; and contempt in the affairs of human endeavor has not infrequently proved itself a more effective weapon than physical assault. In this instance violence and outrage resulted. I invite your attention to "The Vitality of 'Mormonism'" under a convenient classification, though, as will be seen, the divisions are inter-related and merge intimately together. Let us consider: 1. Facts attesting the vitality and virility of the Church. 2. Some causes thereof. 3. Some of the results. 1. _Facts attesting the Vitality and Virility of the Church_. Today the "Mormon" Church is known by name at least throughout the civilized world as well as amongst most of the semi-cultured peoples in the remoter parts of the earth and on the islands of the sea. Since 1830 every year has witnessed an increase in membership and an extension of "Mormon" propaganda. The six have increased to over half a million adherents. In Utah and adjacent States, in Canada and Mexico, between seventy and eighty "Stakes of Zion" have been established, each Stake comprising several Wards, of which there are now over seven hundred and fifty; and the greater part of North America outside the established Stakes, as also many foreign countries, are covered by well organized Missions, each with its component Conferences and Branches. The growth of the Church is apparent to even the poorly informed. But the Church has not only grown; it has developed. Between growth and development there is a difference of the most essential kind; and not a few of the grave mistakes of men, even in every day affairs, in business, in politics, in statesmanship are traceable to our confusing and confounding the two. Growth alone is the result of accretion, the accumulation of material, the amassing of stuff. Development involves an extension of function, a gradation of efficiency, a passing from immaturity to maturity, from infancy to manhood. Growth produces big things, and not only things of this sort but men. Between bigness and greatness, however, there is a distinction of kind, not alone of degree. Growth is a measure of bulk, of quantity; it is defined as "so many" or "so much." Development is a gradation of quality; its terms are "so good" or "so bad." America boasts of a constantly increasing host of big men; the great men of the land may be more easily counted. And as with men so with institutions. Dead things may grow, as witness the tiny salt crystal in its mother-brine at first a microscopic cube, then a huge hexahedron limited only by the size of the container or other external conditions. Development, however, is the characteristic of life to which mere growth is essentially secondary and subordinate. The acorn holds in potential reserve all the possibilities of the stately oak; within the tiny egg of the butterfly lies the future caterpillar and the hidden glory of the mature imago. The vital character of the Church of Jesus Christ of Latter-day Saints was evident from the first. In masterly parable, superb in conception and application, the kingdom of heaven has been likened unto leaven, which a woman took and hid in three measures of meal; and, behold, from it the mass became leavened. I make bold to affirm that the leaven of "Mormonism" is leavening the world and its theology. The most objectionable feature of "Mormonism" today appears to be its name. The fundamental principles of the system, its revealed truths, are more readily accepted when unlabeled. Every studious reader of recent commentaries on the Holy Scriptures, and of theological treatises in general, is aware of a surprising progressiveness in modern views of things spiritual, amounting in many instances to an abandonment of what were once regarded as the fundamentals of orthodoxy. _In the new theology "Mormonism" has pioneered the way_. I admit that so radical an assertion calls for evidence; and in its support I shall ask your unbiased consideration of a few illustrative instances. As the examples to be cited, however, must have place in any exposition of the causes to which the vitality of the "Mormon" system of religion is to be ascribed, and as I assume that the actuality of the growth and vitality of "Mormonism" will not be contested, I pass in the interest of brevity to the second division. 2._Some Causes to which the Vitality of "Mormonism" is due_. "Mormonism" is definite and incisive in its claims. It speaks to the world in no uncertain tone. Its voice is virile; its activities are strong. It presents an unbroken front, and is unafraid. Its attitude is not tile, nevertheless it is strongly aggressive. Its methods of work are those of reason and persuasion, coupled with a fearless affirmation of testimony as to the surpassing importance of its message, which message it labors to convey to every nation, kindred, tongue and people. "Mormonism" lives because it is healthy, normal and undeformed. In general, a healthy organism is assured of life, barring destruction from external violence or deprivation of physical necessities; whereas one that is abnormal and sickly is doomed to decline. Opposition to the Church, the pitiless maltreatment to which its people have been subjected, comprising mobbings, drivings, spoliation, scourgings, assassination, and murder marked by every conceivable accompaniment of barbarity, have operated to strengthen the Church, body and soul. True, the heat of persecution has scorched and withered a few of the sickly plants such as had no depth of sincerity; but the general effect has been to promote a fuller growth, and to make richer and more fertile the Garden of the Lord. "Mormonism" thrives and is extending its influence, leavening the thoughts of men, because its distinctive doctrines are those of progression, in accord with the better manifestations of the spirit of the times, best adapted to meet the vital needs of the age. The timeliness of its establishment is significant and largely explanatory of its success. The seed of the restored Gospel was planted by the Divine Husbandman only after due preparation of the soil. The place of planting was no less carefully selected than the time of seeding. In the economy of God, America, which is veritably the land of Zion, was aforetime consecrated as the home of a free and independent nation. Only in such soil could the germ of the Gospel of true liberty sprout and thrive. "Mormonism" lives because its claims are consistent and its position impregnable. It affirms the literal fulfilment of scriptural predictions of a great falling away from the truth, a cessation of spiritual gifts and Divine authority, in short a world-wide apostasy from the Church established by the Lord Jesus Christ in the meridian of time. This condition of apostasy is that pictured by Isaiah: "The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant." (Isaiah 24:5.) And by Amos, in his fateful utterance: "Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it." (Amos 8:11, 12.) The certainty of a general declension in spirituality among men, the rise of false Christs and false prophets, of mystic and deceiving voices from the desert and from secret chambers was foretold by the Christ Himself (Matt. 24:4-5, 10, 13, 25-26). So avowed also the Apostles Peter (2 Peter 2:1-3), and Paul (Acts 20:29-30, 1 Tim. 4:1-3, 2 Tim. 4:1-4, 2 Thess. 2:3-4), Jude (17, 18), and John (Rev. 13:4, 6-9). The apostate condition of Christendom has been recognized and affirmed by high ecclesiastical authority Let a single citation suffice. The Church of England thus proclaims the fact of degeneracy, as set forth in her "Homily against Peril of Idolatry," published about the middle of the sixteenth century and retained to this day as an official declaration: "So that laity and clergy, learned and unlearned, all ages, sects, and degrees of men, women, and children of whole Christendom an horrible and most dreadful thing to think have been at once drowned in abominable idolatry; of all other vices most detested of God, and most damnable to man; and that by the space of eight hundred years and more." No less definite than the prophecy of apostasy is the scriptural prediction of a restoration in the last days: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give, glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters." (Rev. 14:6-7.) "Mormonism" affirms that the "everlasting Gospel" has been restored to earth in the manner specified, that is by angelic ministration. The necessity of a restoration postulates the prior removal of the thing restored; and the restoration of the Gospel is proof of the precedent apostasy of mankind. But, it may be asked, had not we the Holy Bible, the scriptural repository of the Gospel record? The letter, yes. But surely the Gospel is more than a book. The Holy Bible prescribes administrative ordinances as essential to salvation baptism by water and the bestowal of the Holy Ghost by the authoritative imposition of hands, the rebirth of water and of the Spirit, without which, unless the Lord Christ spoke to Nicodemus falsely, no man can enter the kingdom of God. Who will venture to affirm that a possession of a copy of the Holy Bible, or even a letter-perfect memorization of the contents thereof, can give to men the right to administer in the ordinances therein prescribed? The angel seen by the Revelator while on Patmos was to restore not the letter of requirement as to baptism and other essentials, for this the world had; but he was to bring again to earth the commission to officiate in those saving ordinances, that is, to restore the authority of the Holy Priesthood. "Mormonism" affirms that on the 15th of May, 1829, a heavenly messenger descended in light and glory, and, laying his hands upon Joseph Smith and his companion in the ministry, Oliver Cowdery, bestowed upon them the Lesser or Aaronic Priesthood, saying: "Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins." The angelic personage announced himself as John, known of old as the Baptist, and declared that he acted under instructions from Peter, James, and John, who held the presidency of the Higher or Melchizedek Priesthood in the apostolic dispensation of old. At a later date Joseph Smith and his fellow laborer were visited by Peter, James, and John, who ordained the two to the Priesthood after the order of Melchizedek, which comprises all the authority operative in the Church of Jesus Christ. Whatever criticism may be offered, exception taken, or denial asserted against these solemn declarations, the consistency of the claims themselves must be admitted. Authority to officiate in the ordinances of the Gospel was brought by angel messengers, and they the very ones in whom were vested the powers of the respective order of Priesthood in the earlier Gospel dispensation. This same strict consistency appears in subsequent manifestations. Thus Moses appeared in the Temple at Kirtland, Ohio, and conferred the keys of the gathering of the tribes of Israel after their long dispersion, which work is abundantly predicted in ancient scripture as a characteristic feature of the latter days the time immediately precedent to the glorious advent of the Son of Man. Elijah the prophet, in literal fulfilment of Malachi's prediction (Mai. 4:5-6) has brought and committed to the modern prophet the authority of vicarious labor in behalf of the dead, by which the hearts of the departed fathers are turned to their living posterity, and the hearts of the yet mortal children drawn to their progenitors in the spirit world. True to this particular commission, the restored Church rears temples to the name and service of the living God, and in those sacred structures carries forward vicarious service for the redemption of the uncounted dead who have passed away in ignorance as to the necessity of compliance with the laws and ordinances of the Gospel, without which compliance no man may see the kingdom of God. Such facts as those cited attest the consistency of the distinctive claims of "Mormonism"; and consistency goes far to establish genuineness. "Mormonism" would long since have gone the way of all false creeds and systems had its precepts been inconsistent, incongruous, or unscriptural. "Mormon" doctrines are characteristically advanced and progressive, and herein lies a further explanation of the virility of the system. While in no respect at variance with earlier scriptures, "Mormonism" carries principles forward, and many of the obscure passages of ancient writ are illumined by the rays of modern revelation. As stated, "Mormonism" leads the way to higher truths. Now, by way of a few examples as promised: (A) The unscriptural and repellent dogma of inherent degeneracy and the contaminating effect of original sin, by which every child is born vile in the sight and judgment of God, long cast its dark shadow over the minds of men. From this conception sprang the practise of infant baptism and the perverted doctrine of assured damnation for all innocent babes who die unbaptized. Even the Catholic church has modified its teaching on this subject and today permits its members to believe that children who die without baptism pass to a state of partial happiness and content, though forever denied the supreme blessing of the beatific vision of God. It is conceded, of course, that no dictum, dogma, or doctrine of men can determine the fate of souls, infant or adult, in the hereafter; nevertheless, theological teachings have direct effect upon the thoughts and lives of mankind. It is cheering to know that practically all Christendom today repudiates the frightful heresy of the eternal condemnation of babes who die without baptism. Hear now the word of "Mormonism" on the matter and note the time of its enunciation. In 1830 the Book of Mormon was given to the world. Therein we read, in an epistle of the ancient prophet Mormon to his son Moroni: "Listen to the words of Christ, your Redeemer, your Lord and your God. Behold, I came into the world not to call the righteous, but sinners to repentance: the whole need no physician, but they that are sick; wherefore little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of circumcision is done away in me. And after this manner did the Holy Ghost manifest the word of God unto me; wherefore my beloved son, I know that it is solemn mockery before God, that ye should baptize little children. Behold I say unto you, That this thing shall ye teach, repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their little children. And their little children need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins. But little children are alive in Christ, even from the foundation of the world." (Moroni 8:8-12.) In the revelations of the current dispensation we read that children are accounted innocent before God until they come to the age of understanding and accountability, and that baptism is required of all who have attained that condition. Thus we read: "All those who humble themselves before God, and desire to be baptized and come forth with broken hearts and contrite spirits, and witness before the church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his church." (Doctrine and Covenants 20:37.) (B) The one-time general conception of heaven and hell is regarded today as antiquated, unreasonable, unscriptural and untrue. I speak of the heaven and the hell once thought of as the only places or conditions prepared for the souls of men, to one or the other of which states every being that has or shall have tabernacled in the flesh is to be consigned, perhaps on a very narrow margin of merit or desert. True, the support of scriptural warrant was lacking for the churchly dogma; but many centuries were required for the world to discover the fact. Paul, writing to the Corinthians in the long ago, said: "There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead." (I Cor. 15:40-42.) To this portentous scripture a very narrow exposition was accorded in the dogmatic exegesis of the earlier commentaries, and the dictum of a heaven and a hell was scarcely shaken thereby. Belief in graded conditions in the hereafter is widespread today, and in this rational substitution of ennobling truth for degrading error, "Mormonism" is again the world's teacher. Joseph Smith avowed that in February 1832 he received a Divine revelation, in which conditions in the hereafter were shown to be the direct result of the individual life in mortality, and by which the existence of distinct kingdoms of glory, each with its own numerous gradations, was made plain. These are called in descending order the Celestial, the Terrestrial and the Telestial. Far below the lowest of these is the state prepared for the hopelessly unregenerate, those who have sinned against light and knowledge, those who, having learned the laws of righteousness and having received the testimony of the Christ have ruthlessly trodden the priceless pearls into the mire, those few who are fit companions for the devil and his angels throughout eternity, those who are known by the awful name "sons of perdition." Of them the revelation last referred to avers: "Thus saith the Lord, concerning all those who know my power, and have been made partakers thereof, and suffered themselves, through the power of the devil, to be overcome, and to deny the truth and defy my power They are they who are the sons of perdition, of whom I say that it had been better for them never to have been born, For they are vessels of wrath, doomed to suffer the wrath of God, with the devil and his angels in eternity; Concerning whom I have said there is no forgiveness in this world nor in the world to come, Having denied the Holy Spirit after having received it, and having denied the Only Begotten Son of the Father having crucified him unto themselves, and put him to an open shame. These are they who shall go away into the lake of fire and brimstone, with the devil and his angels, And the only ones on whom the second death shall have any power; Yea, verily, the only ones who shall not be redeemed in the due time of the Lord, after the sufferings of his wrath." (Doctrine and Covenants 76:31-38.) In immeasurable contrast is the state of those who attain not only salvation but exaltation in the Celestial kingdom. We read: "They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given, That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power. And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true. They are they who are the church of the First Born. They are they into whose hands the Father has given all things--They are they who are Priests and Kings, who have received of his fullness, arid of his glory, And are Priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son; Wherefore, as it is written, they are Gods, even the sons of God Wherefore all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ's and Christ is God's. And they shall overcome all things; Wherefore let no man glory in man, but rather let him glory in God, who shall subdue all enemies under his feet--These shall dwell in the presence of God and his Christ for ever and ever. These are they whom he shall bring with him, when he shall come in the clouds of heaven, to reign on the earth over his people. These are they who shall have part in the first resurrection. These are they who shall come forth in the resurrection of the just." (Verses 51-65.) Of those who attain the lesser glory of the Terrestrial it is written: "And again, we saw the terrestrial world, and behold and lo, these are they who are of the terrestrial, whose glory differs from that of the church of the First Born, who have received the fullness of the Father, even as that of the moon differs from the sun in the firmament. Behold, these are they who died without law, And also they who are the spirits of men kept in prison, whom the Son visited, and preached the gospel unto them, that they might be judged according to men in the flesh, Who received not the testimony of Jesus in the flesh, but afterwards received it. These are they who are honorable men of the earth, who were blinded by the craftiness of men. These are they who receive of his glory, but not of his fullness. * * * These are they who are not valiant in the testimony of Jesus; wherefore they obtain not the crown over the kingdom of our God." (Verses 71-76, 79.) And of the inhabitants of the Telestial: "And again, we saw the glory of the telestial, which glory is that of the lesser, even as the glory of the stars differs from that of the glory of the moon in the firmament. These are they who received not the gospel of Christ, neither the testimony of Jesus. These are they who deny not the Holy Spirit. These are they who are thrust down to hell. These are they who shall not be redeemed from the devil, until the last resurrection, until the Lord, even Christ the Lamb shall have finished his work. * * * And the glory of the telestial is one, even as the glory of the stars is one, for as one star differs from another star in glory, even so differs one from another in glory in the telestial world; For these are they who are of Paul, and of Apollos, and of Cephas. These are they who say they are some of one and some of another some of Christ and some of John, and some of Moses, and some of Elias, and some of Esaias, and some of Isaiah, and some of Enoch; But received not the gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting covenant. Last of all, these all are they who will not be gathered with the saints, to be caught up unto the church of the First Born, and received into the cloud. These are they who are liars, and sorcerers, and adulterers, and whoremongers, and whosoever loves and makes a lie. * * * These are they who are cast down to hell and suffer the wrath of Almighty God, until the fullness of times when Christ shall have subdued all enemies under his feet, and shall have perfected his work, * * * But behold, and lo, we saw the glory and the inhabitants of the telestial world, that they were as innumerable as the stars in the firmament of heaven, or as the sand upon the sea shore, And heard the voice of the Lord, saying these all shall bow the knee, and every tongue shall confess to him who sits upon the throne for ever and ever; For they shall be judged according to their works, and every man shall receive according to his own works, his own dominion, in the mansions which are prepared, And they shall be servants of the Most High, but where God and Christ dwell they cannot come, worlds without end." (Verses 81-85, 98-103, 106, 109-112.) "Mormonism" proclaims the possibility of eternal advancement within the several kingdoms provided in the hereafter and teaches that even repentance is possible beyond the grave. It utters solemn warning, however, against procrastination and wilful neglect here, holding that this life is strictly a probationary period given unto men for repentance and valiant service, and that to neglect is to lose the ability to repent. It repudiates what it regards as a strained and irrelevant exposition of a certain isolated passage from the Preacher of old: "If the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be." (Eccles. 11:3.) This we do not believe was ever intended to mean that as the man is when he dies so shall he be eternally; nor do we admit that the tenor of Holy Writ supports any such inference. Neglect, wilful procrastination, evil life here shall surely be a handicap to eternal progress; but however far behind his more faithful fellows a sinner may fall, he shall yet advance if he will but repent and try. Is it empty assumption to say that such doctrine as this, given to the world through the Book of Mormon in 1830, is more vital than the dogmas of neverending torment and eternal damnation? (C) It was long taught that the body is a hindrance and a burden to the spirit, a thing to be contemned and despised. Carried to its inevitable extreme this belief led to the abnormalities of asceticism, monastic isolation, celibacy, and resultant evils. The spirit of this age impels to healthful living, to the preservation of the body and the conservation of its God-given functions, to the prudent observances of sanitation and hygiene, to abstinence from intoxicants, narcotics and stimulants generally. As early as February the Lord gave a revelation to the Church touching matters of hygiene and diet. "The Word of Wisdom" it has been rightly called; and its precepts are now proclaimed by the teachers of men. Hear it: "That inasmuch as any man drinketh wine or strong drink among you, behold it is not good, neither meet in the sight of your Father, only in assembling yourselves together to offer up your sacraments before him. And, behold, this should be wine, yea, pure wine of the grape of the vine, of your own make. And, again, strong drinks are not for the belly, but for the washing of your bodies. And again, tobacco is not for the body, neither for the belly, and is not good for man, but is an herb for bruises and all sick cattle, to be used with judgment and skill. And again, hot drinks are not for the body or belly. And again, verily I say unto you, all wholesome herbs God hath ordained for the constitution, nature, and use of man. Every herb in the season thereof, and every fruit in the season thereof; all these to be used with prudence and thanksgiving. Yea, flesh also of beasts and of the fowls of the air, I, the Lord, have ordained for the use of man with thanksgiving; nevertheless they are to be used sparingly; And it is pleasing unto me that they should not be used only in times of winter, or of cold, or famine. All grain is ordained for the use of man and of beasts, to be the staff of life, not only for man but for the beasts of the field, and the fowls of heaven, and all wild animals that run or creep on the earth; And these hath God made for the use of man only in times of famine and excess of hunger. All grain is good for the food of man, as also the fruit of the vine, that which yieldeth fruit, whether in the ground or above the ground. Nevertheless, wheat for man, and corn for the ox, and oats for the horse, and rye for the fowls and for swine, and for all beasts of the field, and barley for all useful animals, and for mild drinks, as also other grain. And all saints who remember to keep and do these sayings, walking in obedience to the commandments, shall receive health in their navel, and marrow to their bones; And shall find wisdom and great treasures of knowledge, even hidden treasures; And shall run and not be weary, and shall walk and not faint; And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them. Amen." (Doctrine and Covenants 89:5-21.) Hot drinks against which the people are warned have been and are understood to include tea and coffee, and the inhibition was preached and published prior to the discovery by chemists that theine, caffeine and kindred alkaloids are of pronounced deleterious and actually poisonous effect. Here again has "Mormonism," as a living teacher, led the way to the paths of a better life, not for the hereafter alone, but for this world. The most potent of all forces operating to maintain the vitality of "Mormonism" is found in the Divine source of its powers and authority. It teaches the actuality of present day revelation as the needs of the Church require. The system lives and shall never die because it is imbued with the spirit of eternal life. Men cannot destroy the Divine; the mortal is impotent in assault upon the immortal; the finite is powerless to prevail against the infinite. 3. _Some of the Practical Results_. Had "Mormonism" died in its infancy the splendid results of its effects upon mankind would be unknown even as history. To the vitality of the system, to its inherent virility, is due the development at which today the world marvels. Among the practical results of "Mormonism" are the following. (A) A system of church organization unknown, since the disintegration of the Primitive Church through apostasy. This organization comprises all the essential offices and officers of the olden Church-apostles, high priests, seventies, elders, bishops, priests, teachers, deacons. The religion of "Mormonism" is practical, dealing with the spiritual it is true, but also in a prominent degree with the essentials of every day life. (B) An effective missionary system, by which the Gospel message is proclaimed throughout the world, and that message of salvation is delivered without money or price. Elders and missionary women are sent out into the several fields, bearing their own expenses except so far as they may receive assistance through the generosity of the people amongst whom they labor. (C) A coherent and mutually helpful body, in which the ties and prejudices of diverse nationality and of varied tradition are swallowed up in the common love for the Gospel and in the individual testimony of its genuineness. When one of the early presiding officers of the Church was asked by an earnest investigator wherein lay the secret of the marvelous influence by which so great an aggregation of foreign and otherwise diverse people were governed, the answer was: "We teach them correct principles and they govern themselves." This effect of the Gospel is apparent in the happiness and satisfaction manifest among those who have become members of the Church after real repentance. Apostasy from the Church is a rare phenomenon. Even excommunication for failure to live aright is more common; and, be it known, that the Lord's revelations to the Church provide that transgression, if not followed by sincere contrition and earnest effort to make amends, is to be visited by disfellowshipment. Every Latter-day Saint is expected to be true to the sanctity of his individual testimony. He is directly answerable to his God. As to his conviction that the Gospel taught by the Church is genuine, he is held to have undergone the test prescribed by the Christ that of doing the will of God and thus learning for himself that the doctrine is true. The peace and satisfaction evinced by converts to "Mormonism" well nigh surpasses human belief. (D) A self-supporting organization, not dependent upon the gifts of a wealthy few, but upon the proportionate giving of all. In the material support of the Church as a human institution the widow's penny is as acceptable as are the goldpieces of the millionaire. The system of tithepaying has been a success in the Church from the first. Every member should consider it a duty to pay a tenth of his income, whether that tenth for any given period be a dime or a thousand dollars; but no payment is arbitrarily exacted, for compliance with the law of the tithe, to be acceptable before God, must be voluntary and willing. The people are taught that while the Lord needs their tithes and offerings, their need to be tithed is many times greater. Besides the tithing other free-will offerings are made. On the monthly fast day each family is asked to contribute the cost-equivalent of the meals from which the members have fasted; and the means so obtained is administered by the bishops for the relief of the deserving poor. Special offerings are called for and willingly given as occasion requires. A recent request for aid to the war sufferers resulted in the voluntary and eager giving of over $30,000 in a single day; and this amount was forwarded and distributed without diminution for commission or other administrative expense, the Church organization proving ample for the purpose. (E) A series of auxiliary associations which operate as helps in government. These include the Relief Society, the Sunday School Union, the Young Men's and the Young Ladies' Mutual Improvement Associations, the Primary Association, and the Religion Classes. The purpose of these is in general indicated by the names. Church schools are maintained for such members as prefer denominational to secular education; and these institutions range from the kindergarten to the normal school and the college. We believe that true education comprises the development of body, mind, and spirit; and facilities for this symmetrical training are provided. To "Mormon" pupils in the public schools of both common and secondary grades instruction in religion and ethics is given through the Religion Classes, which are conducted outside the regular school hours and as a supplement to the secular curriculum. This instructional feature, now advocated by eminent educators for all public schools, has been in successful operation among the Latter-day Saints for over a quarter of a century. (F) A community whose vital statistics tell of prolonged life, high birth and low death rates, high marriage rate, few divorces, and general material prosperity. I present to you a few comparisons of data obtained from the Presiding Bishopric of the Church, showing the condition of Latter-day Saints in the organized stakes of Zion, for the six-year period ending with the year 1915, as contrasted with the latest reports for such States of the Union as maintain statistical bureaus and are classed in official reports as the registration area. Among the Latter-day Saints resident in the Stakes. In the country at large so far as reported Birth rate per 1,000................39.........................25 Death rate per 1,000............... 8.7........................14.1 Marriage rate per 1,000.............16.........................13 Divorces per 10,000..................4.........................10 Average age at death.................38........................32 The statistics of infant mortality are strikingly significant. Deaths from all causes among children under one year of age averaged for the three years ending with 1915 fewer than 59 per thousand births in "Mormon" families, while the latest report from the United States registration area shows 249 deaths per thousand. Deaths of children under five years of age, including those who die under one year, separately reported, average 82 per thousand births among "Mormons" and 349 for the country at large. A letter from the Presiding Bishopric to the author, accompanying the statistical report from which the foregoing items have been culled, contains the following statement: "A detailed record is kept of all the causes of death among Latter-day Saints in the intermountain region. This is carefully supervised by local officers and compiled, and we think it is even more accurate than are the average statistics of the best regulated States of the Union. Details concerning any group of causes of death under the international classification are on file subject to examination by any who may be interested." One of the certified causes of death in which "Mormons" lead the country is old age. In Latter-day Saint communities the families owning their own homes constitute 75 per cent of the whole number of families. Think what this means the absence of rent-collector or landlord, whose shadow too often converts the home into a dreary house. Yes, "Mormonism" is alive. The world is better for its presence. It extends to all peoples the invitation to come, to drink at its fountains, to partake of its fruits, and to rejoice in the countless blessings offered by the restored Gospel of Jesus Christ our Lord. ARTICLES OF FAITH OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. 1. We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost. 2. We believe that men will be punished for their own sins, and not for Adam's transgression. 3. We believe that, through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel. 4. We believe that the first principles and ordinances of the Gospel are: First, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of Hands for the Gift of the Holy Ghost. 5. We believe that a man must be called of God, by "prophecy, and by the laying on of bauds," by those who are in authority, to preach the gospel and administer in the ordinances thereof. 6. We believe in the same organization that existed in the primitive church, namely, apostles, prophets, pastors, teachers, evangelists, etc. 7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. 8. We believe the Bible to be the word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the word of God. 9. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God. 10. We believe in the literal gathering of Israel and in the restoration of the Ten Tribes. That Zion will be built upon this continent. That Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisical glory. 11. We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where or what they may. 12. We believe in being subject to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law. 13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to ALL MEN; indeed we may say that we follow the admonition of Paul, "We believe all things, we hope all things," we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy we seek after these things. JOSEPH SMITH. 
46221	----	See http://mormontextsproject.org/ for a complete list of Mormon texts available on Project Gutenberg, to help proofread similar books, or to report typos. ITEMS ON THE PRIESTHOOD PRESENTED TO THE LATTER DAY SAINTS BY PRESIDENT JOHN TAYLOR * * * * SALT LAKE CITY, UTAH * * * * 1899 THE FOLLOWING ITEMS ON PRIESTHOOD ARE PRESENTED TO THE LATTER-DAY SAINTS BY PRESIDENT JOHN TAYLOR. * * * * As there is more or less uncertainty existing in the minds of many of the Bishops and others in regard to the proper status and authority of the Bishopric and what is denominated the "Aaronic or Levitical" Priesthood, I thought it best to lay before the brethren a general statement of the subject, as contained in the Bible and Book of Doctrine and Covenants. With this view, I have made copious extracts from both of the above sacred records, and so arranged them that they can be readily comprehended by those who hold the Priesthood and are conversant with the holy order of God; adding only such remarks, for explanation, as the plain statements warranted; preferring to give generally the simple quotations, and to let them speak for themselves. In the elucidation of this subject I have necessarily had to refer, more or less, to the Melchizedek Priesthood, as the two Priesthoods are inseperably united, the one with the other. I have also given a brief Scriptural synopsis of the Levitical Priesthood, as recorded in the Old Testament. The following views have been submitted to the Council of the Twelve and have received their sanction; they were also laid before the Priesthood Meeting at the Semi-Annual Conference, held in the Assembly Hall, Salt Lake City, October 9th, A. D. 1880, and were unanimously accepted by the large body of Priesthood present on that occasion. * * * * THE AARONIC PRIESTHOOD. AS CONTAINED IN THE BIBLE. First.--The Aaronic, or Levitical Priesthood, spoken of in the revelations as being "lesser" than the Melchizedek; Aaron was made the mouthpiece of Moses, while Moses was as a God to Aaron. The Lord having called Moses to deliver Israel, the Prophet realized his weakness and plead to be excused. We quote from the Scriptures: "And the anger of the Lord was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee _instead of a mouth_ and thou shalt be to him instead of God."--Ex. iv, 14-16. It would seem from the foregoing that the Lord was angry with Moses, because he doubted the ability of God to sustain him and to enable him to speak: "And the Lord said unto him. Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord? Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say. And he said, O, my Lord, send, I pray thee, by the hand of _him whom_ thou wilt send."--Ex. iv, 11-13. The Lord further says: "And thou shalt take this rod in thine hand, wherewith thou shalt do signs."--Ex. iv, 17. "And the Lord said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the Mount of God, and kissed him. And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him."--Ex. iv, 27-28. "These are that Aaron and Moses, to whom the Lord said, Bring out the children of Israel from the land of Egypt according to their armies. These are they which spake to Pharaoh, king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron."--Ex. vi, 26, 27. "And the Lord spake unto Moses and Aaron in the land of Egypt."--Ex. xii, 1. It may be noticed that Aaron was with Moses, that God called him and spake to him and Moses, and that he assisted in bringing the message to Pharaoh, and was a prophet to Moses before he held the Aaronic Priesthood, or before that Priesthood known to us as the Aaronic or Levitical Priesthood was given. But it would seem also that the Lord spake to Aaron himself;--how and on what principle? The Lord also said to Moses, "I will be with thy mouth, and with his mouth, and will teach you what ye shall do." And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. The Lord had before spoken to Moses on this subject; he now spake to Aaron. Hence Paul says, "No man taketh this honor unto himself: but he that is called of God as was Aaron." What did the Lord say to him? "Go into the wilderness to meet Moses." And then Moses told Aaron all the words of the Lord, who had sent him. Moses was thus his instructor and guide, or in other words, acted as a God to him. Thus, Aaron being selected to assist Moses and to be his mouthpiece, went with him to Egypt, and was with him in his intercourse with Pharaoh, and in the deliverance of the children of Israel from Egypt. But Moses always took the lead, and when Moses' father-in-law, Jethro, met him, "Moses sat to judge the people [not Aaron]: and the people stood by Moses, from the morning unto the evening." And when Jethro saw the excessive labors of Moses, he counseled him, If _God should command him_ to choose able men to be rulers of thousands, of hundreds, of fifties, and of tens; to judge the smaller cases, while Moses should have charge of the most important. Thus Moses, and not Aaron, was the most prominent personage in these matters. We further find that Aaron was permitted to go up to Mount Sinai. "And the Lord said unto him [Moses], Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the Priests and the people break through to come up unto the Lord, lest he break forth upon them."--Ex. xix, 24. It may be here asked, Who were these Priests? for the Aaronic Priesthood, as we know it, was not then introduced. But Moses was his leader, and it was he who obtained the word of the Lord, and it was he with whom the Lord conversed. For we find, "And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel. * * * And the Lord came down upon Mount Sinai, on the top of the mount: and the Lord called Moses up to the top of the mount; and Moses went up. And the Lord said unto Moses, Go down, charge the people lest they break through unto the Lord to gaze, and many of them perish."--Ex. xix, 3, 20, 21. Moses always took the lead: "And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the Elders of Israel; and worship ye afar off. And Moses alone shall come near the Lord: but they shall not come nigh; neither shall the people go up with him."--Ex. xxiv, I, 2. They _saw God_ and did eat and drink: "And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink." (v. 11.) And afterwards Moses was with the Lord forty days. "And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights." (v. 18.) By what power did Aaron see God? May we not suppose it was by the power of the Melchizedek Priesthood? for without that no man can see the face of God and live. It, the Melchizedek, holds the keys of the mysteries of the Kingdom, even the key of the knowledge of God. (Doc. and Cov., sec. 84, p. 290.) Moses had these keys; but Aaron also saw God, as well as the seventy Elders of Israel, and the people saw his glory and heard his voice.--Ex. xx, 22; Deut. iv, 36. It would seem that Aaron and the seventy Elders of Israel then had the Melchizedek Priesthood, and the Aaronic was about being combined with it, as we have them now. Moses held the keys of the Melchizedek Priesthood, and presided over the whole. Aaron was then in possession of the Melchizedek Priesthood; but another or lesser Priesthood was about to be conferred upon him, which was done soon after. We quote, "And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the Priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons. And thou shalt make holy garments for Aaron thy brother, for glory and for beauty."--Ex. xxviii, 1, 2. Does it not seem probable that Aaron, when he received this lesser Priesthood, was in the same position (as to Priesthood) that our Presiding Bishop is, holding the Melchizedek and lesser Priesthoods, but presiding over the latter, and Moses presiding over all--the Melchizedek as well as the Aaronic or Levitical, the latter being an appendage to the former? For we read that the law was added because of transgression; added to what? Was there anything but the Gospel to add it to? The children of Israel, at this time, had the Gospel and the pattern of the ark, and the commandments were given under its auspices. And the Lord spake unto Moses, saying, "And look that thou make them after their pattern, which was shewed thee in the mount."--Ex. xxv, 40. (See also the whole chapter.) And further, the words of the Lord, the book of the covenant or law of the Lord were given under the Gospel. (See Ex. xxiv, 1-8.) And the sacrifices and burnt offerings were also performed under the Gospel; and as the great Presiding High Priest, Moses, gave directions concerning the sacrifices, and himself sprinkled half of the blood upon the altar, and put half into basins, hence we have the following: "And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said. Behold the blood of the covenant, which the Lord hath made with you concerning all these words."--Ex. xxiv, 6-8. Moses was with the Lord forty days in the mount receiving these things, viz., the laws and covenants, the pattern of the ark and tabernacle, and the tables. (See Ex. xxiv to xxxii.) We here have a statement of the manner in which Aaron and his sons were set apart to administer in the Aaronic Priest's office, while yet under the Gospel; for we read, "And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water. And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod: and thou shalt put the mitre upon his head, and put the holy crown upon the mitre. Then shalt thou take the anointing oil, and pour it upon his head, and anoint him. And thou shalt bring his sons, and put coats upon them. And thou shalt gird them with the girdles, Aaron and his sons, and put the bonnets on them: and the _Priests office shall be theirs for a perpetual statute:_ and THOU shalt consecrate Aaron and his sons." Ex. xxix, 4-9. Further, "And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the Priest's office: for their anointing shall surely be _an everlasting Priesthood throughout their generations._"--Ex. xl, 15. We find that in all this Moses was the chief actor. Sometime after, for certain reasons specified, Aaron was to be gathered to his people, and not be permitted to enter the land, as stated. "Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah. Take Aaron and Eleazar his son, and bring them up unto Mount Hor: and strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there. And Moses did as the Lord commanded: and they went up into Mount Hor in the sight of all the congregation. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount."--Num. xx, 24-28. What the sin was that Moses and Aaron committed does not distinctly appear, except it was in taking glory to themselves instead of giving God the glory. For God had commanded Moses to take the rod, he and Aaron, and smite the rock, which he did. In doing this, however, Moses said: "Hear now, ye rebels: must we fetch you water out of this rock? * * * And the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them."--Num. xx, 10-12. This is the water of Meribah (or strife) because the children of Israel strove with the Lord and he was sanctified in them. David, in referring to this, says: "They angered him also at the waters of strife, so that it went ill with Moses for their sakes: because they provoked his spirit, so that he spake unadvisedly with his lips."--Psalm cvi, 32, 33. The same judgment afterwards overtook Moses, and also for the same reason. For, "The Lord said unto Moses, get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered. For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes, that is the water of Meribah, in Kadesh, in the wilderness of Zin."--Num. xxvii, 12-14. Deut. xxxii, 48-52. Moses plead with the Lord to have this sentence reversed, but the Lord would not grant his prayer. He said "I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon. But the Lord was wroth with me for your sakes, and would not hear me: and the Lord said unto me. Let it suffice thee; speak no more unto me of this matter. Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eye; for thou shalt not go over this Jordan."--Deut. iii, 25-27. And when Moses found that the Lord would not permit him to go to the goodly land, he still felt interested about the welfare of the people. For we read: "And Moses spake unto the Lord, saying, Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd. And the Lord said unto Moses, Take thee Joshua, the son of Nun, a man in whom is the spirit, and lay thine hand upon him; and set him before Eleazer the Priest, and before all the congregation; and give him a charge in their sight. And thou shalt put _some_ of thine honor upon him, that all the congregation of the children of Israel may be obedient. And he shall stand before Eleazar the Priest, who shall ask counsel for him after the judgment of Urim before the Lord: at his word shall they go out, and at his word they shall come in, _both_ he, and all the children of Israel with him, even all the congregation. And Moses did as the Lord commanded him: and he took Joshua, and set him before Eleazar the Priest, and before all the congregation: and he laid his hands upon him, and gave him a charge, as the Lord commanded by the hand of Moses."--Num. xxvii, 15-23. In his day Moses was the law-giver and leader of the children of Israel. When he died some of Moses' honor was conferred upon Joshua, not all; Joshua then was to be under the priestly direction of Eleazar, the son of Aaron, who was to ask counsel for him after the judgment of Urim. Thus the lesser Priesthood began to bear rule in the person of Eleazar, the son of Aaron, although in operation it did not bear rule in Aaron's time. And while the keys and powers of the Melchizedek Priesthood were withdrawn in the person of Moses, the Aaronic Priesthood was maintained in all its powers in the person of Eleazar. Joshua indeed led the people, but had not the gifts and powers of the Priesthood which Moses had, holding indeed the Melchizedek Priesthood, but possessing only _some of Moses' honor_. Moses died, according to the chronological record of the Bible, in the year B. C. 1451. Upwards of three hundred years afterwards we find Eli officiating as Priest; and although he was a good man, he did not control his sons, nor stop their iniquitous practices; for which he and his sons were reproved by the Lord. And Samuel took his place, and he selected and anointed Saul, who had, as Joshua, part of Moses' honor. And the Aaronic Priesthood continued to exercise its priestly power, more or less, until Christ; of which as appears John was the _last legitimate High Priest_. In the new translation the removal of the Melchizedek Priesthood is clearly defined as follows: "And the Lord said unto Moses: Hew thee two other tables of stone, like unto the first, and I will write upon them also, the words of the law, according as they were written at first on the tables which thou brakest: but it shall not be according to the first, for I will take away the priesthood out of their midst; therefore my holy order [or the Melchizedek], and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst, lest I destroy them. But I will give unto them the law as at the first, but it shall be after the law of a carnal commandment; for I have sworn in my wrath, that they shall not enter into my presence, into my rest, in the days of their pilgrimage."--Ex. xxxiv, 1, 2. The Lord said unto Moses: "Thou canst not see my face at this time, lest mine anger is kindled against thee also, and I destroy thee and thy people; for there shall no man among them see me at this time and live; for they are exceeding sinful. And no sinful man hath at any time; neither shall there be any sinful man at any time, that shall see my face and live."--N. T. Ex. xxxiii, 20. He did, however, place him in the cleft of a rock, and covered him with His hand, and permitted him to see His back parts; but not His face. A little while before this, Moses and Aaron, Nadab and Abihu, and seventy of the Elders of Israel saw God, and did eat and drink.--Ex. xxiv, 9-11. But now Moses even, could not see his face, nor any of the people go near him, and when Moses had been a second time on the mount and his face shone so that they could not look upon him, Moses had to put a vail on his face.--Ex. xxxiv, 29-35. Paul in referring to this says: "And not as Moses, which put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished: but their minds were blinded; for until this day remaineth the same veil untaken away in the reading of the Old Testament; which vail is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it shall turn to the Lord, the vail shall be taken away."--II. Cor. iii, 13-16. From the foregoing and from the whole history of the Aaronic Priesthood until the coming of Christ, it appears that, with the exception of some prominent prophets who held the Melchizedek Priesthood, as the direct gift of God, without, it would seem, the power to confer it upon others--not having an organization--there was very little of the manifestation of the gift and power of God among the people of the Jews, so that it might truly be said, "There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, in all the signs and the wonders which the Lord sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land; and in all that mighty hand, and in all that great terror, which Moses showed in the sight of all Israel."--Deut. xxxiv, 10-12. From the foregoing it is evident: First.--That the Melchizedek Priesthood was greater than the Aaronic, and that while it ruled, it controlled all matters pertaining to the government and instruction of the people, and that it organized and directed the Aaronic Priesthood, which was in reality an appendage to the greater. Second.--That when the Melchizedek Priesthood was in a great measure withdrawn, as there was no regular organization of that Priesthood, it was left to a great extent to the guidance and direction of the Lord, who, from time to time, inspired different men as Prophets, who came to the people with the word of the Lord, receiving their inspiration and calling directly from him, as Ezekiel, Isaiah, Jeremiah, Daniel and others. But that a portion of Moses' spirit rested upon Joshua, upon the seventy Elders of Israel, upon the Prophets in the days of Elijah, Elisha and others. Third.--That the Aaronic Priesthood continued in its full force, having a complete organization, which it received under the hands of Moses, or through the Melchizedek Priesthood. Fourth.--That the Aaronic Priesthood, being continued, it held the Urim and Thummim, and gave direction to Joshua, who was set apart by Moses, and to Saul, David, Solomon and others, who were anointed and set apart to their kingly power, and to rule over and to lead and direct Israel, and that this state of things continued until Christ. The High Priests of the Aaronic Priesthood being the acknowledged representatives of God, holding the priestly power: whilst the kings were anointed by them, or by their priestly authority, and the kings and rulers had to get the word of the Lord from the Aaronic Priesthood, or through the Urim and Thummim. Fifth.--It is further evident that this Priesthood became, in many instances, very corrupt, and incurred the displeasure of God, and that many of the kings also, though anointed, perverted their office and calling, and instead of being the protectors and saviors of Israel, helped to lead them astray. Sixth.--It is evident that all the Aaronic Priesthood did not have the Urim and Thummim, nor did they call, anoint and direct kings, or bear rule in the nation. But only the High Priest--one man--and that one man presided over and directed the action of the kings, telling them when to go out to war, and when not to go, and giving unto them the word of the Lord through the Urim and Thummim. Seventh.--That they only had one tabernacle, one ark of the covenant, or one temple at one time; and not as we, many stakes, many temples, and many services. But then they, when Moses left, were under the Aaronic, and we are under the Melchizedek Priesthood; they were under the law and the Mosaic dispensation; we are under the Gospel, and in the dispensation of the fullness of time, and have consequently labors and duties to perform which did not belong to them. It may be proper here to remark that there was a council, called a "senate of the children of Israel."--Acts v, 21. The High Priest called this council together. The council, it is said, was composed of seventy men or judges, and to have taken its rise from the installment of the seventy Elders spoken of in Num. xi, 16, 17. They were to be known by Moses to be Elders of the people and officers over them--"Able men, such as fear God, men of truth, hating covetousness"--a portion of Moses' spirit was to be given unto them, and they were to help him to bear the burdens of the people. As Saul was anointed by Samuel to be captain over the Lord's inheritance, and the Spirit of the Lord was to come upon him, and he was to prophesy and be turned into another man. (See I. Samuel x, 6.) And God gave him another heart, and all the signs came to pass that day, and he prophesied. This senate or council was known by the name of the Sanhedrim, and it is said, sat in the form of a half moon. This council is spoken of in John xi, 47-52. "Then gathered the Chief Priests and Pharisees a council. * * And one of them named Caiaphas, the High Priest, said * * it is expedient for us that one man should die for the people. * * And this spake he not of himself; but being High Priest that year, he prophesied that Jesus should die for that nation, and not for that nation only; but that also he should gather together in one the children of God that were scattered abroad." "Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people."--John xviii, 14. This council had not the power of death, (ver. 31.) (See also Acts iv, v and vi.) About this Sanhedrim there is little or nothing said in the Old Testament nor of the organization of this court. It is thought by some it existed after the captivity, or in the days of the Maccabees only. There is another remarkable thing about the Aaronic Priesthood, or at least about the early action of Aaron, as an associate of Moses. When Moses was first called upon to deliver Israel from Egyptian bondage, he told the Lord that they would not believe him, nor hearken unto his voice, and Moses was told to cast his rod upon the ground, and it became a serpent, and he fled from before it; but when the Lord told Moses to take it by the tail, and he caught it, it became a rod again. Then the Lord told him to put his hand into his bosom, and when he took it out it was leprous. He was told to put it into his bosom again, and it was restored and like his other flesh. Still, Moses was unconvinced and said, "O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant; but I am slow of speech and of a slow tongue. And the Lord said unto him. Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord? Now therefore, go, and I will be with thy mouth, and teach thee what thou shalt say."--Ex. iv, 10-12. Yet Moses was not satisfied and shrank from his mission, and said: "O my Lord, send, I pray thee, by the hand of _him_ whom thou wilt send. And the anger of the Lord was kindled against Moses, and he said. Is not Aaron the Levite thy brother? I know, that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. And thou shalt take this rod in thine hand, wherewith thou shalt do signs." (See the whole of chap. iv, Ex.) From the above it would seem that if Moses would have done as the Lord requested him, Aaron would not have been called. Moses shrank from the responsibility; and though the Lord was angry with him yet he gave unto him a helper in Aaron. A revelation through the Prophet Joseph Smith, says: "Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; but they hardened their hearts and could not endure his presence, therefore the Lord in his wrath (for his anger was kindled against them) swore that they should not enter into his rest while in the wilderness, which rest is the fullness of his glory. Therefore he took Moses out of their midst, and the Holy Priesthood also; and the lesser Priesthood continued, which Priesthood holdeth the key of the ministering of angels and the preparatory Gospel, which Gospel is the Gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath, caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb; for he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power, to overthrow the kingdom of the Jews, and to make straight the way of the Lord, before the face of his people to prepare them for the coming of the Lord, in whose hand is given all power."--Doc. and Cov. Sec. 84, pars. 23-88. pp. 290-1. Again, Paul says, "If therefore perfection were by the Levitical Priesthood, (for under it the people received the law,) what further need was there that another Priest should rise after the order of Melchizedek, and not be called after the order of Aaron? For the Priesthood being changed, there is made of necessity a change also of the law."--Heb. vii, 11, 12. (See also chapters viii, ix and x.) John the Baptist came as the forerunner of Christ, and baptized him as stated. "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him. Suffer it to be so now: for thus it becometh us to fulfill all righteousness. Then he suffered him. And Jesus, when he was baptized, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw the spirit of God descending like a dove, and lighting upon him: and lo, a voice from heaven, saying. This is my beloved Son, in whom I am well pleased."--Matt, iii, 13-17. On inquiry being made, Jesus said of John the Baptist, "Verily I say unto you, Among them that are born of women, there hath not risen a greater than John the Baptist; notwithstanding he that is least in the kingdom of heaven is greater than he."--Matt, xi, 11. Again Jesus said, "And if ye will receive it, this is Elias which was for to come. He that hath ears to hear, let him hear." (vers. 14, 15.) But they would not receive it: they beheaded John and crucified Jesus; hence the restoration, the mission of Elias was postponed until he appeared to Joseph Smith and Oliver Cowdery in the Kirtland Temple. (Doc. and Gov. Sec. ex, p. 405.) At which time Elijah came, as Malachi says: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."--Mal. iv, 5, 6. It seems from the foregoing that Moses had the greater or Melchizedek Priesthood; that when he was taken, the keys went with him; that the Aaronic Priesthood ruled until Christ, and the people were under the law; that when Christ came he introduced a better covenant and restored the Gospel; and that the Bishopric was, and the Aaronic Priesthood is, under the Melchizedek, and an appendage thereto, as are also all Elders appendages to the Melchizedek Priesthood; and it is also evident that the Presidency of that Priesthood presides over all, as did Melchizedek, Moses, Joseph Smith, etc., with Jesus at the head, as the great Presiding High Priest. But if, as Paul says, the Priesthood being changed, then is made of necessity a change also of the law; or in other words, a change from the law of carnal commandments and ordinances to the law of the Gospel. Yet the Aaronic Priesthood, as the Melchizedek, is an everlasting Priesthood, as before exhibited, and continueth forever as an appendage to the Melchizedek Priesthood; and hence in the old apostolic days, when under an organization of the Melchizedek, the latter is the most prominent, and very little is said about the Levitical or Aaronic: probably on account of the peculiar traditions and superstitions of the Jews, which made it almost impossible for them to comprehend the greater or Melchizedek. Yet the Aaronic cannot be ignored, and in the dispensation of the fullness of times it again comes forth, as one of the grand aids or appendages to the Melchizedek Priesthood; and hence in the ushering in of this dispensation, John the Baptist appears on the stage and confers the Aaronic Priesthood upon Joseph Smith and Oliver Cowdery. Having therefore traced out these two Priesthoods, principally from the old Scriptures, we how turn to the revelations given by Joseph Smith in the introduction of the Priesthood, as revealed by the Latter-day Prophet in the ushering in of the dispensation of the fullness of times. PRINCIPALLY ON THE AARONIC PRIESTHOOD OR BISHOPRIC. THE AARONIC PRIESTHOOD CONFERRED. "Words of the Angel, John, (the Baptist,) spoken to Joseph Smith, Jr., and Oliver Cowdery, as he (the angel) laid his hands upon their heads and ordained them to the Aaronic Priesthood, in Harmony, Susquehanna County, Pennsylvania, May 15th, 1829: "Upon you, my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the Gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness."--Doc. and Cov., Sec 13, p. 108. We quote from some of the first revelations given to the Prophet Joseph Smith upon this subject. "Every President of the High Priesthood (or Presiding Elder,) Bishop, High Councilor, and High Priest, is to be ordained by the direction of a High Council or General Conference. Presiding Elders, Traveling Bishops, High Councilors, High Priests, and Elders, may have the privilege of ordaining where there is no branch of the Church."--Doc. and Cov., Sec. 20, pars. 67, 66, p. 127. At this time Presidents of the High Priesthood, Presiding Elders, Bishops, High Councilors, and High Priests were placed on the same footing. It may be observed that Traveling Bishops are here referred to. These were given for the regulation of the newly organized branches or churches. From the above we learn: That before the appointment of Bishops there were revelations given and arrangements made for this office. Whilst the following teaches us: That certain men among the Saints should be appointed by the voice of the Church, to look after the poor and needy, and to govern the affairs of the property of the Church. "And now I give unto the Church in these parts, a commandment that certain men among them shall be appointed, and they shall be appointed by the voice of the Church; and they shall look to the poor and the needy, and administer to their relief, that they shall not suffer; and send them forth to the place which I have commanded them."--Sec. 38, pars. 34, 35, p. 163. The place referred to at that time was Kirtland, Geauga Co., Ohio. (par. 32.) Edward Partridge was ordained a Bishop--the first Bishop in the Church--and was called Feb. 4, 1831. He was to _spend all his time in the labors of the Church_. We quote: "And again, I have called my servant Edward Partridge, and give a commandment, that he should be appointed by the voice of the Church, and ordained a Bishop unto the Church, to leave his merchandise and to spend all his time in the labors of the Church: to see to all things as it shall be appointed unto him, in my laws in the day that I shall give them."--Sec.41, pars. 9, 10, p. 168. He was to "see to all things, as it _shall be appointed unto him, in my laws_" [Who was to give these laws?] "in the day that I shall give them." Newel K. Whitney was the second Bishop--called _to be_ a Bishop, Dec. 4, 1831. "And now, verily I say unto you, my servant Newel K. Whitney is the man who shall be appointed and ordained unto this power. Even so. Amen."--Sec. 72, par. 8, p.257. "And again, I say unto you, that my servant Edward Partridge shall stand in the office wherewith I have appointed him. And it shall come to pass, that if he transgresses, another shall be appointed in his stead. Even so. Amen."--Sec. 42, par. 10, p. 169; Feb. 9, 1831. Property was to be consecrated for the poor, and laid before the Bishop and his counselors, who are to be two Elders or High Priests. (See sec. 42. pars. 30, 31, p. 171) The residue was to be kept in a storehouse for the poor and needy, as shall be appointed by the High Council and the Bishop and his Council and for _purchasing Church lands, building houses of worship_, building up the New Jerusalem; of course he was to act as a general Bishop of the Church, (he was not confined to a ward,) to receive and distribute property, appoint stewardships, etc. It will be perceived that the High Council then had a voice in these matters. It is written: "And inasmuch as ye impart of your substance unto the poor ye will do it unto me, and they shall be laid before the Bishop of my Church and his Counselors, two of the Elders, or High Priests, such as he shall or has set apart for that purpose. And it shall come to pass, that after they are laid before the Bishop of my Church, and after that he has received these testimonies concerning the consecration of the properties of my Church, that they cannot be taken from the Church agreeable to my commandments; every man shall be made accountable unto me, a stewart over his own property, or that which he has received by consecration, inasmuch as is sufficient for himself and family. And again, if there shall be properties in the hands of the Church, or any individuals of it, more than is necessary for their support, after this first consecration, which is a residue to be consecrated unto the Bishop, it shall be kept to administer to those who have not, from time to time, that every man who has need may be amply supplied, and receive according to his wants. Therefore the residue shall be kept in my storehouse, to administer to the poor and the needy, as shall be appointed by the High Council of the Church, and the Bishop and his Council. And for the purpose of purchasing lands for the public benefit of the Church, and building houses of worship, and building up of the New Jerusalem which is hereafter to be revealed."--Sec. 42, pars. 31-35, PP. 171-2. The Bishop was to receive his support, and also his Counselors, or a remuneration for services. We read: "And the Elders, or High Priests who are appointed to assist the Bishop, as Counselors in all things, are to have their families supported out of the property which is consecrated to the Bishop, for the good of the poor, and for other purposes, as before mentioned; or they are to receive a just remuneration for all their services, either a stewartship or otherwise, as may be thought best or decided by the Counselors and Bishop, and the Bishop, also, shall receive his support, or a just remuneration for all his services in the Church."--Sec. 42, pars. 71-73, P. 175. (See also p. 257.) "And unto the Bishop of the Church, and unto such as God shall appoint and ordain to watch over the Church, and to be Elders unto the Church, are to have it given unto them to discern all those gifts."--Sec. 46, par. 27, p. 193. Certain gifts were here referred to. Not only Bishops but Elders were to have this power. We further find that Edward Partridge was to appoint unto this people their portion--every man equal, giving him a writing--and every man was to deal honestly, and be and receive alike; one Church must not use the money of another Church without making arrangements to pay it. A storehouse was to be appointed. The Bishop was to receive unto himself and family what was needed for his wants, and for those of his family. This was to be an example unto Edward, Partridge, and to all Churches. "And let my servant, Edward Partridge, when he shall appoint a man his portion, give unto him a writing that shall secure unto him his portion. * * And let that which belongeth to this people not be taken and given unto that of another Church; wherefore, if another Church would receive money of this Church let them pay unto this Church again according as they shall agree; and this shall be done through the Bishop or the agent, which shall be appointed by the voice of the Church. And again, let the Bishop appoint a storehouse unto this Church, and let all things, both in money and in meat, which is more than is needful for the want of this people, be kept in the hands of the Bishop. And let him also reserve unto himself for his own wants, and for the wants of his family, as he shall be employed in doing this business. And thus I grant unto this people a privilege of organizing themselves according to my laws; and I consecrate unto them this land for a little season, until I, the Lord, shall provide for them otherwise, and command them to go hence; and the hour and the day is not given unto them, wherefore let them act upon this land as for years, and this shall turn unto them for their good. Behold this shall be an example unto my servant Edward Partridge, in other places, in all Churches."--Sec. 51, pars. 4, 10-18, pp. 203, 204. First.--From the above we find that bishops were first spoken of as early as April, 1830. (See sec. 20, p. 121.) Second.--Certain men were to be appointed to look after the poor and administer to their relief and govern the affairs of the property of the Church. (See sec. 38, pars. 34-36, p. 163, January 2, 1831.) Third.--Edward Partridge was called to be the first Bishop, (See sec. 41, par. 9, p. 168, February 1831,) "and to spend all his time in the labors of the Church." Fourth.--That Newel K. Whitney was called and appointed to this office as the second Bishop of this Church. Fifth.--After this, besides Bishops' agents, there were other Bishops appointed. George Miller was appointed to the Bishopric, and had it sealed upon his head. "I therefore say unto you, I seal upon his head the office of a Bishopric, like unto my servant Edward Partridge, that he may receive the consecrations of mine house, that he may administer blessings upon the heads of the poor of my people, saith the Lord. Let no man despise my servant George, for he shall honor me."--Sec. 124, par. 21, p. 431. Also, "He who is appointed to administer spiritual things, the same is worthy of his hire, even as those who are appointed to a stewardship to administer in temporal things."--Sec. 70, par. 12, p. 254. There seems to be a difference in the duties of Bishops; Brother Miller's was to be like Edward Partridge's whose duties are distinctly marked out as follows: "And again, verily I say unto you, my servant George Miller is without guile; he may be trusted because of the integrity of his heart; and for the love which he has to my testimony I, the Lord, love him."--Sec. 124, par. 20 (see also par. 21), p. 431. At the same time and in the same manner Vinson Knight, Samuel H. Smith, and Shadrach Roundy were appointed to preside over the Bishopric. "And again, I say unto you, I give unto you Vinson Knight, Samuel H. Smith, and Shadrach Roundy, if he will receive it, to preside over the Bishopric; a knowledge of said Bishopric is given unto you in the Book of Doctrine and Covenants."--Sec. 124, par. 141, p. 446. Vinson Knight was a Bishop, the two others were of course his Counselors. We find from the foregoing and from what follows that there were several kinds of Bishops, as well as Bishops' agents. Bishop Edward Partridge was appointed to preside over the Saints in Zion, to purchase lands, divide inheritances, and sit as a judge in Israel, as a general Bishop to that district of country, and he had a special agent to assist him, viz., Sidney Gilbert. Bishop Whitney was appointed Bishop in Kirtland, Ohio, yet he had charge of all the Churches in the eastern country, as a general Bishop. Neither of these, at that time, were presiding Bishops over the Bishopric. George Miller was appointed to fill the place of Edward Partridge and officiate in the same order of Bishopric. Vinson Knight was appointed to preside over the Bishopric with Samuel H. Smith and Shadrach Roundy for counselors, and at the same time that George Miller was appointed to take the place of Edward Partridge. Then there were Alanson Ripley and others. Sidney Gilbert was to be an agent unto this Church in the place that shall be appointed by the Bishop. (Sec 53, par. 4, p. 209.) "And let my servant Sidney Gilbert stand in the office which I have appointed him, to receive moneys, to be an agent unto the Church, to buy land in all the regions round about, inasmuch as can be in righteousness, and as wisdom shall direct. * * And again, verily I say unto you, let my servant Sidney Gilbert plant himself in this place, and establish a store, that he may sell goods _without fraud_ that he may obtain money to buy lands for the good of the Saints, and that he may obtain whatsoever things the disciples may need to plant them in their inheritances."--Sec. 57, pars. 6, 8, pp. 215-16. The Lord says Edward Partridge was also to "stand in the office which I have appointed him, to divide the Saints their inheritance, even as I have commanded; and also those whom he has appointed to assist him."--Sec. 57, par. 7, p. 215 * * "Let the Bishop and the agent make preparations for those families which have been commanded to come to this land, as soon as possible, and plant them in their inheritance."--Sec.57, par, 15, p. 216. "I have selected my servant Edward Partridge, and have appointed unto him his mission in this land; but if he repent not of his sins, which are unbelief and blindness of heart, let him take heed lest he fall. Behold his mission is given unto him, and it shall not be given again. And whoso standeth in his mission is appointed to be a judge in Israel, like as it was in ancient days, to divide the lands of the heritage of God unto his children, and to judge his people by the testimony of the just, and by the assistance of his counselors, according to the laws of the kingdom which are given by the Prophets of God; for verily I say unto you, my law shall be kept on this land. Let no man think he is ruler, but let God rule him that judgeth, according to the counsel of his own will; or, in other words him that counseleth or sitteth upon the judgment seat."--Sec. 5 8 pars. 14-20, p. 218. "Let the residue of the Elders * * hold a conference;" and Edward Partridge was empowered to direct the conference which should be held by certain Elders. (Sec. 58, pars. 61, 62, p. 222.) "And let my servant Edward Partridge impart of the money which I have given him, a portion unto mine Elders who are commanded to return."--Sec. 60, pars. 10, 11, p. 226. If not able, they were not required to return it. "Let my servant Newel K. Whitney retain his store, or in other words, the store yet for a little season. Nevertheless let him impart all the money which he can impart, to be sent up unto the land of Zion. Behold these things are in his own hands, let him do according to wisdom. Verily I say, let him be ordained as an agent unto the disciples that shall tarry, and let him be ordained unto this power."--Sec. 43, pars. 42-45, pp. 236-7. It would seem from the above that Bishop Whitney was not yet a Bishop when he was ordained to be an agent. "And even the Bishop, who is a judge, and his Counselors, if they are not faithful in their stewardships, shall be condemned, and others shall be planted in their stead." Sec. 64, par. 40, p. 243. We find from the following that Bishops must be selected from the High Priests and be set apart to the Bishopric. "There remaineth hereafter, in the due time of the Lord, other Bishops to be set apart unto the Church, to minister even according to the first; wherefore they shall be High Priests who are worthy, and they shall be appointed by the First Presidency of the Melchizedek Priesthood, except they be literal descendants of Aaron. And if they be literal descendants of Aaron, they have a legal right to the Bishopric, if they are the first born among the sons of Aaron; for the firstborn hold the right of the _Presidency_ over this Priesthood, and the _keys_ or authority of the same. No man has a legal right to this office to hold the _keys_ of this Priesthood, except he be a literal descendant and the firstborn of Aaron; but as a High Priest of the Melchizedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of Bishop when no literal descendant of Aaron can be found, provided he is called, and set apart and ordained unto this power under the hands of the First Presidency of the Melchizedek Priesthood. And a literal descendant of Aaron, also, must be designated by this Presidency, and found worthy, and anointed, and ordained under the hands of this Presidency, otherwise they are not legally authorized to officiate in their Priesthood; but by virtue of the decree concerning their right of the Priesthood descending from father to son, they may claim their anointing, if at any time they can prove their lineage, or do ascertain it by revelation from the Lord under the hands of the above named Presidency. And again, no Bishop or High Priest who shall be set apart for this ministry, shall be tried or condemned for any crime, save it be before the First Presidency of the Church; and inasmuch as he is found guilty before this Presidency, by testimony that cannot be impeached, he shall be condemned."--Sec. 68, pars. 14-23, pp. 249-250. We may here notice, as elsewhere referred to, that it is the Presidency of the Aaronic Priesthood that is above spoken of, that must be set apart by the First Presidency, and also tried by them, whether of lineal descent or High Priests. Newel K. Whitney was appointed and ordained a Bishop. (See sec. 72, par. 8, p. 257) "Let my servant Newel K. Whitney, and my servant Joseph Smith, Jr., and my servant Sidney Rigdon, sit in council with the Saints which are in Zion."--Sec. 78, par. 9, p. 281. Thus it seems that though Bishop Whitney was Bishop of Kirtland, he sat in council with the Saints which were in Zion, associated with Joseph Smith and Sidney Rigdon, thus showing that he was not a ward but a general Church Bishop. "Therefore, verily I say unto you, that it is expedient for my servant Alam, and Ahashdah, (Newel K. Whitney,) Mahalaleel, and Pelagoram, (Sidney Rigdon,) and my servant Gazelam, (Joseph Smith,) and Horah, Olihah, (Oliver Cowdery,) and Shalemanasseh, and Mehemson, (Martin Harris,) to be bound together by a bond and covenant that cannot be broken by transgression, (_except judgment shall_ immediately follow,) in your several stewardships, _to manage the affairs of the poor, and all things pertaining to the Bishopric_, both in the land of Zion and in the land of Shinehah (Kirtland.)"--Sec. 82, pars. 11, 12, p. 286. This proves that President Joseph Smith and his Counselor Sidney Rigdon were authorized to supervise temporal matters in the Church as well as the Bishop or with him. Here the Melchizedek Priesthood is united with the Aaronic to manage the Bishopric in both lands. We continue our quotations: "Every man seeking the interest of his neighbor, and doing all things with an eye single to the glory of God."--Sec. 82, par. 19, p. 287. "Which Abraham received the Priesthood from Melchizedek, who received it through the lineage of his fathers, even till Noah; and from Noah till Enoch, through the lineage of their fathers; and from Enoch to Abel, who was slain by the conspiracy of his brother, who received the Priesthood by the commandments of God, by the hand of his father Adam, who was the first man--which Priesthood continueth in the Church of God in all generations, and is without beginning of days or end of years. And the Lord confirmed a Priesthood also upon Aaron and his seed, throughout all their generations--which Priesthood also continueth and abideth forever with the Priesthood, which is after the holiest order of God. And this greater Priesthood administereth the Gospel and holdeth the key of the mysteries of the Kingdom, even the key of the knowledge of God; therefore, in the ordinances thereof, the power of Godliness is manifest, and without the ordinances thereof, and the authority of the Priesthood, the power of Godliness is not manifest unto men in the flesh; for without this no man can see the face of God, even the Father, and live. Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; but they hardened their hearts and could not endure his presence, therefore the Lord in his wrath (for his anger was kindled against them) swore that they should not enter into his rest while in the wilderness; which rest is the fullness of his glory. Therefore he took Moses out of their midst, and the Holy Priesthood also."--Sec. 84, pars. 14-25, pp. 290-1. We have already shown that there was a Priesthood conferred upon Aaron and his seed throughout all their generations. It becomes a question what Priesthood Aaron had before he had bestowed upon him what is termed the Aaronic Priesthood, when he administered with Moses? "The greater Priesthood administereth the Gospel and holdeth the key of the mysteries of the Kingdom, even the key of the knowledge of God." Frederick G. Williams was called and appointed a High Priest and Counselor to Joseph Smith. His call reads as follows: "Verily, verily I say unto you, my servant Frederick G. Williams, listen to the voice of him who speaketh, to the word of the Lord your God, and hearken to the calling wherewith you are called, even to be a High Priest in my Church and a Counselor unto my servant Joseph Smith, Jr., unto whom I have given the keys of the Kingdom, _which belongeth always unto the Presidency of the High Priesthood_: therefore, verily, I acknowledge him and will bless him and also thee, inasmuch as thou art faithful in counsel, in the office which I have appointed unto you in prayer always vocally and in thy heart, in public and in private, also in thy ministry in proclaiming the Gospel in the land of the living, and among thy brethren."--Sec. 81, pars. 1-3, p. 284. From the following we find that God took Moses from the midst of the children of Israel and also the Holy or Melchizedek Priesthood, leaving the lesser, or the Aaronic Priesthood. "Therefore, he took Moses out of their midst, and the Holy Priesthood also; and the lesser Priesthood continued, which Priesthood holdeth the key of the ministering of angels and the preparatory Gospel, which Gospel is the Gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath, caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb; for he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power, to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord, in whose hand is given all power. And again, the _offices of Elder and Bishop_ are necessary appendages belonging unto the High Priesthood." Sec. 84, pars. 25-29, p. 291. From this, it would seem that the law of carnal commandments was a curse. Paul said the law was added because of transgression. ("It was added because of transgressions, till the seed should come to whom the promise was made." Gal. iii, 19.) And that it was a yoke which neither they nor their fathers were able to bear; and that Christ came to fulfill the law and introduce the Gospel which was greater--a higher law and a greater Priesthood, viz: the Melchizedek. Both Elders and Bishops are appendages to the High Priesthood. "And again, the offices of Teacher and Deacon are necessary appendages belonging to the lesser Priesthood." (Sec. 84, par. 30, p. 291); thus Elders and Bishops are appendages to the High Priesthood, while Teachers and Deacons are appendages to the lesser, which lesser is an appendage to the higher or Melchizedek. "Therefore, as I said concerning the sons of Moses--for the sons of Moses, and also the sons of Aaron shall offer an acceptable offering and sacrifice in the house of the Lord, which house shall be built unto the Lord in this generation, upon the consecrated spot as I have appointed."--Sec. 84, par. 31, p. 291. When both of these Priesthoods are carried out and united in their purity, the glory of the Lord will be manifested upon Mount Zion, in the Lord's house, both operating according to their callings, position and authority. For it is written, "And the sons of Moses and Aaron shall be filled with the glory of the Lord, upon Mount Zion, in the Lord's house, whose sons are ye; and also many whom I have called and sent forth to build up my Church; for whoso is faithful unto the obtaining these two Priesthoods, of which I have spoken, and the magnifying their calling are sanctified by the Spirit unto the renewing of their bodies; they become the sons of Moses and of Aaron and the seed of Abraham, and the Church and Kingdom, and the elect of God; and also all they who receive this Priesthood receiveth me, saith the Lord; for he that receiveth my servants receiveth me; and he that receiveth me receiveth my Father; and he that receiveth my Father receiveth my Father's Kingdom; therefore all that my Father hath shall be given unto him; and this is according to the oath and covenant which belongeth to the Priesthood. Therefore, all those who receive the Priesthood, receive this oath and covenant of my Father which he cannot break, neither can it be moved; but whoso breaketh this covenant, after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come. And all those who come not unto this Priesthood which ye have received, which I now confirm upon you who are present this day, by mine own voice out of the heavens, and even I have given the heavenly hosts and mine angels charge concerning you."--Sec. 84, pars. 32-42, p. 292. "And let all those who have not families, who receive moneys, send it up unto the Bishop in Zion, or unto the Bishop in Ohio, that it may be consecrated for the bringing forth of the revelations and the printing thereof, and for establishing Zion."--Sec. 84, par. 104, p. 298. In the same revelation "unto Joseph Smith, Jun., and six Elders," it is written: "Therefore, take with you those who are ordained unto the lesser Priesthood, and send them before you to make appointments, and prepare the way, and to fill appointments that you yourselves are not able to fill. Behold, this is the way that mine Apostles, in ancient days, built up my Church unto me.[A] Also the body hath need of every member, that all may be edified together, that the system may be kept perfect."--Sec. 84, pars. 107, 108, no, p. 299. [Footnote A: Why should not this be the way now?] We further quote: "For the body is not one member, but many. * * And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you."--I Cor. xii, 14, 21. "And the Bishop, Newel K. Whitney, also, should travel round about and among all the Churches, searching after the poor to administer to their wants by humbling the rich and the proud; he should also employ an agent to take charge and to do his secular business as he shall direct."--Sec. 84, pars. 112, 113, p. 299. Thus High Priests, Seventies, Elders, Bishops, and all men holding the Priesthood were to be actively engaged in magnifying their Priesthood. "It is the duty of the Lord's clerk, whom he has appointed, to keep a history, and a General Church Record of all things that transpire in Zion, and of all those who consecrate properties, and receive inheritances legally from the Bishop; and also their manner of life, their faith, and works; and also of all the apostates who apostatize after receiving their inheritances. It is contrary to the will and commandment of God, that those who receive not their inheritance by consecration, agreeably to his law, which he has given, that he may tithe his people, to prepare them against the day of vengeance and burning, should have their names enrolled with the people of God; neither is their genealogy to be kept, or to be had where it may be found on any of the records or history of the Church; their name shall not be found, neither the names of the fathers, nor the names of the children written in the book of the law of God, saith the Lord of Hosts. Yea, thus saith the still small voice, which whispereth through and pierceth all things, and often times it maketh my bones to quake while it maketh manifest, saying: And it shall come to pass that I, the Lord God, will send one mighty and strong, holding the sceptre of power in his hand, clothed with light for a covering, whose mouth shall utter words, eternal words; while his bowels shall be a fountain of truth, to set in order the house of God, and to arrange by lot the inheritances of the Saints, whose names are found, and the names of their fathers, and of their children, enrolled in the book of the law of God: while that man, who was called of God and appointed, that putteth forth his hand to steady the ark of God, shall fall by the shaft of death, like as a tree that is smitten by the vivid shaft of lightning; and all they who are not found written in the book of remembrance, shall find none inheritance in that day, but they shall be cut asunder, and their portion shall be appointed them among unbelievers, where are wailing and gnashing of teeth. These things I say not of myself; therefore, as the Lord speaketh, he will also fulfill. And they who are of the High Priesthood, whose names are not found written in the book of the law, or that are found to have apostatized, or to have been cut off from the Church; as well as the lesser Priesthood, or the members, in that day, shall not find an inheritance among the Saints of the Most High; therefore it shall be done unto them as unto the children of the Priest, as will be found in the second chapter and sixty-first and second verses of Ezra."--Sec. 85, pp. 300-2. "And let the Bishop search diligently to obtain an agent, and let it be a man who has got riches in store, a man of God, and of strong faith, that thereby he may be enabled to discharge every debt; that the storehouse of the Lord may not be brought into disrepute before the eyes of the people."--Sec. 90, pars. 22, 23, p. 325. "Nevertheless, I am not well pleased with many things, and I am not well pleased with my servant William E. McLellin, neither with my servant Sidney Gilbert, and the Bishop also, and others have many things to repent of; but verily I say unto you, that I, the Lord, will contend with Zion, and plead with her strong ones, and chasten her until she overcomes and is clean before me; for she shall not be removed out of her place. I, the Lord, have spoken it. Amen."--Sec. 90, pars, 35-37, p. 326. "My servant Newel K. Whitney, also a Bishop of my Church, hath need to be chastened and set in order his family, and see that they are more diligent and concerned at home, and pray always, or they shall be removed out of their place."--Sec. 93, par. 50, p. 332. "Therefore let my servant Newel K. Whitney take charge of the place which is named among you, upon which I design to build mine holy house; and again, let it be divided in lots according to wisdom, for the benefit of those who seek inheritances, as it shall be determined in council among you."--Sec. 96, pars. 2, 3, p. 337. "And again, I say unto you, it is contrary to my commandment and my will, that my servant Sidney Gilbert[B] should sell my storehouse which I have appointed unto my people, into the hand of mine enemies. Let not that which I have appointed be polluted by mine enemies, by the consent of those who call themselves after my name; for this is a very sore and grievous sin against me, and against my people, in consequence of those things which I have decreed and are soon to befall the nations. Therefore, it is my will that my people should claim, and hold claim upon that which I have appointed unto them, though they should not be permitted to dwell thereon."--Sec. 101, pars. 96-99, pp. 358-9. [Footnote B: This was the Bishop's agent.] "There are, in the Church, two Priesthoods, namely, the Melchizedek, and Aaronic, including the Levitical Priesthood. Why the first is called the Melchizedek Priesthood is because Melchizedek was such a Great High Priest. Before his day it was called _the Holy Priesthood after the order of the Son of God_; but out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the Church, in ancient days, called that Priesthood after Melchizedek, or the Melchizedek Priesthood. _All other authorities or offices_ in the Church _are appendages_ to this Priesthood: but there are two divisions or grand heads--one is the Melchizedek Priesthood, and the other is the Aaronic or Levitical Priesthood. The office of an Elder comes under the Priesthood of Melchizedek. The Melchizedek Priesthood holds the right of Presidency, and has power and authority over all the offices in the Church, in all ages of the world, to administer in spiritual things. _The Presidency of the High Priesthood after the order of Melchizedek, have a right to officiate in all the offices_ in the Church."--Sec. 107, pars. 1-9, pp. 383-4. Thus the Melchizedek Priesthood holds the right of Presidency, and has power and authority over all the offices in the Church, to administer in spiritual things, while the Presidency of the High Priesthood has a right to officiate in all the offices in the Church. "This is the duty of a Bishop who is not a literal descendant of Aaron, but has been ordained to the High Priesthood after the order of Melchizedek. Thus shall he be a judge, even a common judge among the inhabitants of Zion, or in a Stake of Zion, or in any branch of the Church where he shall be set apart unto this ministry, until the borders of Zion are enlarged, and it becomes necessary to have other Bishops or judges in Zion, or elsewhere."--Sec. 107, pars. 73-75, p. 391. (See all of this section.) He was to be a common judge among the inhabitants of Zion, or in a Stake of Zion, or in a branch of the Church, _when he shall be set apart unto his ministry_. His Bishopric is sufficient for any of these places when set apart: and he can only fill those offices for which he is set apart. But a literal descendant of Aaron has a legal right to the Presidency of this Priesthood, to _the keys_ of this ministry, to act in the office of Bishop, without Counselors, except in a case when a President of the High Priesthood is tried. We have the following on tithing: "Verily, thus saith the Lord, I require all their surplus property to be put into the hands of the Bishop of my Church of Zion, for the building of mine house, and for the laying of the foundation of Zion, and for the Priesthood, and for the debts of the Presidency of my Church; and this shall be the beginning of the tithing of my people: and after that, those who have been thus tithed, shall pay one-tenth of all their interest annually; and this shall be a standing law unto them for ever, for my Holy Priesthood, saith the Lord. Verily I say unto you, it shall come to pass, that all those who gather unto the land of Zion shall be tithed of their surplus properties, and shall observe this law, or they shall not be found worthy to abide among you. And I say unto you, if my people observe not this law, to keep it holy, and by this law sanctify the land of Zion unto me, that my statutes and my judgments may be kept thereon, that it may be most holy, behold, verily I say unto you, it shall not be a land of Zion unto you; and this shall be an ensample unto all the Stakes of Zion. Even so. Amen."--Sec. 119, pp. 418-19. "A revelation making known the disposition of property tithing: "Verily, thus saith the Lord, the time is now come, that it shall be disposed of by a Council, composed of the First Presidency of my Church, and of the Bishop and his Council, and by my High Council; and by mine own voice unto them, saith the Lord. Even so. Amen."--Sec. 120, pp. 419-20. "That when he shall finish his work, I may receive him unto myself, even as I did my servant David Patten, who is with me at this time, and also my servant Edward Partridge, and also my aged servant Joseph Smith, Sen., who sitteth with Abraham at his right hand, and blessed and holy is he, for he is mine."--Sec. 124, par. 19, p. 431. First.--We find from the above that there are two distinctive general Priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood. Second.--That they are both conferred by the Lord; that both are everlasting, and administer in time and eternity. Third.--That the Melchizedek Priesthood holds the right of Presidency, and has power and authority _over all the offices in the Church_, in all ages of the world, _to administer in spiritual things_. Fourth.--That the second Priesthood is called the Priesthood of Aaron; because it was conferred upon Aaron and his seed throughout all their generations. Fifth.--That the lesser Priesthood is a part of, or an appendage to the greater, or the Melchizedek Priesthood, and has power in administering outward ordinances. The lesser or Aaronic Priesthood can make appointments for the greater, in preaching, can baptize, administer the sacrament, attend to the tithing, buy lands, settle people on possessions, divide inheritances, look after the poor, take care of the properties of the Church, attend generally to temporal affairs; act as common judges in Israel, and assist in ordinances of the Temple, under the direction of the greater or Melchizedek Priesthood. They hold the keys of the ministering of angels and administer in outward ordinances, _the letter of the Gospel_, and the baptism of repentance for the remission of sins. Sixth.--That there is a Presidency over each of these Priesthoods, both over the Melchizedek and the Aaronic. Seventh.--That while the power of the higher, or Melchizedek is to hold the keys _of all the_ spiritual _blessings of the Church_; to have the privilege of receiving the mysteries of the Kingdom of heaven, to have the heavens opened to them, to commune with the general assembly and Church of the Firstborn and to enjoy the communion and presence of God the Father, and Jesus the Mediator of the new covenant, and to preside over all the spiritual officers of the Church, yet the _Presidency_ of the High Priesthood, after the order of Melchizedek, have a right to officiate in _all the offices in the Church_, both spiritual and temporal. "Then comes the High Priesthood, which is the greatest of all; wherefore it must needs be that one be appointed of the High Priesthood to preside over the Priesthood, and he shall be called President of the High Priesthood of the Church; or, in other words, the Presiding High Priest over the High Priesthood of the Church."--Sec. 107, pars. 64-66, p. 390. It is thus evident that this Priesthood presides over all Presidents, all Bishops, including the Presiding Bishop, over all Councils, organizations and authorities in the whole Church, in all the world. That the Bishopric is the Presidency of the Aaronic Priesthood, which is "an _appendage_ to the greater or Melchizedek Priesthood," and that no man has a legal right to hold the KEYS of the Aaronic Priesthood, which presides over all Bishops and all the lesser Priesthood, except he be a literal descendant of Aaron. But, that "as a High Priest of the Melchizedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of Bishop" * * * if "_called, set apart and ordained unto this_ power by the hands of the Presidency of the Melchizedek Priesthood." We may here notice that John the Baptist conferred this Priesthood upon Joseph Smith, and that therefore, as he held it, he had the power to confer it upon others. Eighth.--That there are Bishops holding different positions: Bishop Partridge was a general Bishop over the land of Zion; while Bishop Whitney was a general Bishop over the Church in Kirtland, Ohio, and also over all the eastern Churches until afterwards appointed as Presiding Bishop. That there are also ward Bishops, whose duties are confined to their several wards. That there are also Bishops' agents, such as Sidney Gilbert and others. That the position which a Bishop holds, depends upon his calling and appointment, and that, although a man holding the Bishopric is eligible to any office in the Bishopric, yet he cannot officiate legally in any, except by selection, calling and appointment. Ninth.--That the power and right of selecting and calling of the Presiding Bishop and general Bishops is vested in the First Presidency, who also must try those appointed by them in case of transgression, except in the case of a literal descendant of Aaron; who, if the firstborn, possesses a legal right to the keys of this Priesthood; but even he must be sanctioned and appointed by the First Presidency. This arises from the fact that the Aaronic is an appendage to the Melchizedek Priesthood. That the Presiding Bishop, who presides over all Bishops, and all of the lesser Priesthood, should consult the First Presidency in all important matters pertaining to the Bishopric. Tenth.--That in regard to the appointment and trial of ward Bishops, it appears that they stand in the same relationship to the Presidents of Stakes as the early Bishops did to the First Presidency, who presided over the Stake at Kirtland; but that those Presidents should consult with the First Presidency on these and other important matters, and officiate under their direction in their several Stakes. That in regard to the office and calling of Bishops it is very much like the office and calling of High Priests. All High Priests are eligible to any office in the Church, when called, ordained and appointed to fill such office. The First Presidency are High Priests. The Twelve are High Priests, High Councilors are High Priests, Presidents of Stakes are High Priests, and all their Counselors; Bishops and their Counselors are High Priests: but it does not follow that all High Priests are First Presidents, members of the Twelve Apostles, Presidents of Stakes, High Councilors, Bishops or Bishops' Counselors, they only obtain these offices by selection and appointment from the proper source, and when not appointed to any specific calling, they are organized in a Stake quorum, under a President and Council. So although the Bishopric is eligible to fulfill any office to which they may be appointed, all are not presiding Bishops, all are not general Bishops, or special Bishops, or ward Bishops, or even Bishops' agents; they occupy their several offices, as do the High Priests, by selection, appointment, as well as ordination, and that the Presidency of the Melchizedek Priesthood presides over, calls, directs, appoints and counsels all. It is further evident that as the Melchizedek Priesthood holds the keys of all the spiritual blessings of the Church, and that the Presidency thereof has a right to officiate in all the offices of the Church, therefore that Presidency has a perfect right to direct or call, set apart and ordain Bishops, to fill any place or position in the Church that may be required for that ministry to perform in all the Stakes of Zion, or throughout the world. Thus, after going through the whole matter, we come back to a term frequently used among us: Obey counsel. THE LEVITICAL PRIESTHOOD. As the Levitical Priesthood is referred to in the Old Testament scriptures, as well as in the book of Doctrine and Covenants, the following quotations and remarks may throw some light upon the subject: LEVITES AND LEVITICAL PRIESTHOOD. "And the Lord spake unto Moses, saying: Bring the tribe of Levi near, and present them before Aaron the Priest, that they may minister unto him. And they shall keep his charge, and the charge of the whole congregation, before the tabernacle of the congregation, to do the service of the tabernacle. And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle. And thou shalt give the Levites unto Aaron and to his sons, they are wholly given unto them out of the children of Israel. And thou shalt appoint Aaron and his sons, and they shall wait on their Priest's office: and the stranger that cometh nigh shall be put to death."--Num. iii: 5, 10. Aaron and his sons held the Aaronic Priesthood, and the Levites were given unto them to minister unto them to keep his charge, the charge of the congregation, to do the service of the tabernacle, keep the instruments of the tabernacle, and the charge of the children of Israel. "And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel; therefore the Levites shall be mine; because all the firstborn are mine; for on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in Israel, both man and beast: mine they shall be: I am the Lord."--Num. iii, 12, 13. All the firstborn the Lord claimed as belonging to him, because when he destroyed the firstborn of the Egyptians, he spared the firstborn of the Israelites. But the Levites were appointed to fill the place of the firstborn of all Israel, and they were commanded to be numbered, viz., all the males from a month old and upward, to assist Aaron and his sons in the service of the tabernacle; at that time there were twenty-two thousand of them. (Ibid, ver. 39.) "And the Lord spake unto Moses, saying: Take the Levites instead of all the first born among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the Lord." (ver. 44, 45.) The remainder of the Israelites had to redeem their firstborn, and the money for the redemption was given by Moses to Aaron and his sons according to the word of the Lord. (ver. 50, 51.) They seemed to have been an appendage to the Aaronic Priesthood to assist in the service of the tabernacle and other duties. Aaron and his male descendants were selected for the Priesthood, and the other Levites as assistants, or an appendage. The Levites had forty-eight cities and their suburbs provided for them from among the possessions of the other tribes: First came by lot the children of Aaron: "And the children of Aaron the Priest, which were of the Levites, had by lot out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, thirteen cities."--Josh, xxi, 4. (See the whole of the chapter for a division of cities to the remainder of the Levites, or the tribe of Levi, who were thus provided for as distinct from the other tribes.) "All the cities of the Levites within the possession of the children of Israel were forty and eight cities with their suburbs."--Josh, xxi, 41. It may here be observed that both Moses and Aaron belonged to the tribe of Levi, and that the Levites had a tithing given to them. "And the Lord spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel. And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation."--Num. xviii, 20, 21. (See also the chapter.) There is a peculiarity about this tithing, for while one-tenth was given to the Levites, they, the Levites, were commanded to give one-tenth of the tithe to Aaron. "And the Lord spake unto Moses, saying. Thus speak unto the Levites, and say unto them. When ye take of the children of Israel the tithes which I have given you from them for your inheritance, then ye shall offer up an heave offering of it * * * for the Lord, even a tenth part of the tithe * * and ye shall give thereof the Lord's heave offering to Aaron the Priest." Num. xviii, 25-28. It would seem that while the Levites were called "to do the service of the tabernacle of the congregation" (ver. 6), that the Priest's office belonged especially to Aaron and his family. The Lord, in speaking to Aaron, says, "And I, behold, I have taken your brethren the Levites from among the children of Israel: to you they are given as a gift for the Lord, to do the service of the tabernacle of the congregation."--Num. xviii, 6. It furthermore appears that while the Levites were given to Aaron, that Aaron and his sons were to hold the Priest's office. "Therefore thou and thy sons with thee shall keep your Priest's office for everything of the altar, and within the vail; and ye shall serve: I have given your Priest's office unto you as a service of gift: and the stranger that cometh nigh shall be put to death."--Num. xviii, 7. In the case of Korah, Dathan and Abiram, whom the earth opened and swallowed up for assuming the Priest's office, "Moses said unto Korah, hear, I pray you, ye sons of Levi: Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them? And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: _and seek ye_ the Priesthood also?"--Num. xvi, 8-10. And also the whole chapter, in which is depicted the terrible judgment of God upon them for assuming the Priest's office. From the above it would seem-- First.--That the Levites were selected in the place of the firstborn whom the Lord called his own. Second.--That they were given to Aaron to assist him in the minor or lesser duties of the Priesthood; but that Aaron and his sons officiated in the leading offices of the Priesthood, and not the Levites. Third.--That there was a tithing paid to them by the whole house of Israel for their sustenance. Fourth.--That they paid a tithe of this to Aaron. Fifth.--That on assuming the higher duties of the Priesthood of Aaron, the judgments of God overtook them. Sixth.--That their Priesthood was only an appendage to the Aaronic Priesthood, and not that Priesthood itself as held by Aaron and his sons. TRANSCRIBER'S NOTES: Where the original reads "peolpe," this edition reads "people." Where the original reads "thh," this edition reads "the." Where the original reads "Willaims," this edition reads "Williams." Where the original reads "Aopostles," this edition reads "Apostles." Where the original reads "authotities," this edition reads "authorities." Where the original reads "too frequent repetion," this edition reads "too frequent repetition." Where the original reads "Was there anything but the Gospel to add it to to?," this edition reads "Was there anything but the Gospel to add it to?" A case of a quotation mark appearing without a partner has been corrected by adding the partner, after comparison with the original quoted material. 
46601	----	(MormonTextsProject.org), with thanks to Renah Holmes for proofreading. GEMS FOR THE YOUNG FOLKS. FOURTH BOOK OF THE FAITH-PROMOTING SERIES. DESIGNED FOR THE INSTRUCTION AND ENCOURAGEMENT OF YOUNG LATTER-DAY SAINTS. JUVENILE INSTRUCTOR OFFICE, Salt Lake City, Utah. 1881. PREFACE. Already one of the results which the Editor and Publisher of the FAITH-PROMOTING SERIES anticipated when the first volume was issued, is apparent--namely, a growing desire on the part of men of experience to write for publication such passages from their lives as will be of interest and benefit to the rising generation. The publication of these in this form has not been commenced any too soon. The lives of the early Elders of the Church were crowded with incidents of fascinating interest, and it is due to posterity, as well as to the Elders themselves, that a record of these should be preserved. But the veterans are fast passing away. It will be but a few years hence until men will seek with avidity to obtain information concerning many events which, if not preserved in writing or in print, will be lost to the new generations who are crowding into the field. We give these "GEMS FOR THE YOUNG FOLKS" with the hope that they will prove profitable to every reader. Some of them are brief; but they embody important principles and lessons. The "Testimonies for the Truth" were published in pamphlet form by the author, the late Bishop Benjamin Brown, while on a mission to Great Britain. This little work has been rare, and for a number of years it has been difficult to see, much less obtain, a copy. It contains so much that is encouraging and stimulating to faith that we think it should be preserved in this Series. Within two months we hope to be able to issue the next volume. It will be a narrative of the personal experience of Elder Jacob Hamblin, as a frontiersman, missionary to the Indians and explorer, disclosing interpositions of Providence, severe privations, perilous situations and remarkable escapes. THE PUBLISHER. CONTENTS. FINDING A FATHER. CHAPTER I. Part from my Father in infancy--His blessing and promise--Death of my Mother--My Grandfather apostatizes and sets up a Church of his own--Bound to be an Uncle--Ill-treatment and ridicule--Prejudiced against the "Mormons"--Fear of them--Released from my Uncle's power--Inducements to go to California--Decide to start. CHAPTER II. My Outfit--Dissipation--Start to California--Upbraidings from my Uncle--Uncle and Aunt disagree--A startling revelation, I learn that I am being taken to Utah--Leave my Uncle and join Spicer, to avoid going to Utah. CHAPTER III. Arrival at Parley's Park--Prepare for the worst, and visit Wm. H. Kimball--Favorably impressed with my newly-found relatives--Arrival in Salt Lake City--Dread at thoughts of falling into the hands of the "Mormons"--Decide to go and see my Father and surrender, expecting to be captured if I attempted to escape--Odd appearance going up East Temple Street--Meeting with my Father--Invited to change my clothes. CHAPTER IV. Ashamed of my appearance--Introduced to my numerous relatives--Allowed to sleep with the boys--Homesick--Set to work and made contented--Baptized and set apart for a mission--Return to Iowa--Meet my relatives--My Grandfather's confession and testimony--His exhortation and request--Return home with my brother Isaac, thus fulfilling my Father's prediction--The lessons I learned by my experience. SAVED BY PROVIDENCE. Appointed to take charge of a company of emigrants--Leave London for America--Surrounded by a thick fog--The Captain unable to take observations--The fog lifts--Saved from being dashed upon the rocks--Thank God for our deliverance. WARNINGS OF THE SPIRIT. Impressed by the Spirit not to go on a steamer, after arranging for my passage--Rush ashore before the boat starts--Boat snagged and sunk in the Mississippi--Warned by the Spirit not to meet an appointment--Urged by my friends, I start--Aversion to going so strong, I gallop back--Friends unable to account for my fears--Robbery at the house where I was to have gone--Saved from suspicion by obeying the voice of the Spirit. ROBERT HAMILTON. Challenged to debate by Dr. Waltholl--His discomfiture and defeat--Dr. Scott attempts to retrieve the Campbellite cause, and offers another challenge--Resorts to the whiskey bottle--Elder Hamilton scores him for it. HOW SUCCESS IS GAINED. Elders to go out two and two--Young missionaries inclined to shirk--Elder Moses Thatcher--His diffidence--The way he was broken in--His success--Elder McAllister--His backwardness in speaking--Forced into it--His testimony--Elder Coray's experience--Promises of the Lord proved true. HELP IN TIME OF NEED. CHAPTER I. Start upon a mission, penniless--Aid from the Captain and passengers on the steamboat--Arrive at New Orleans--Fail in trying to find free passage to England--Discouragement--Prayer--Rebuke and answer--Apply for passage on the _Berlin_--Kind reception from Captain Baker--Bargain for passage--One-half to be paid in discussing religion with an Episcopalian Minister. CHAPTER II. The voyage--Discussion--Minister's discomfiture--Arrive in Liverpool--Kindness of Captain Baker--Learn of his death and my duty--My shabby appearance--First sermon--Money put into my hand--Visit home--More help from strangers. OVERCOMING DIFFIDENCE. Difference in persons about speaking in public--The Lord willing to help His servants to overcome timidity--Early experience in preaching--A feeling of fear and the Spirit of God not congenial--Timidity conquered. THE LORD WILL PROVIDE. A Mother and Children in great want--The Mother's faith--Her prayer--Is provided with money in a mysterious way. DIALOGUE ON RELIGION. TESTIMONIES FOR THE TRUTH. CHAPTER I. The Author's birth and parentage--Early religious impressions--Marriage--Vision of his Brother, and of the Bible--The Author dreams of preaching--Attends a "Protracted Meeting"--His impressions while there--He meets with the Latter--Day Saints--Vision of two Nephite Apostles. CHAPTER II. Vision of the last days--Baptism of the Author and four others--His Wife's dream and baptism--He is ordained an Elder--Visits Kirtland--On his return is attacked by fever--Is miraculously healed--Visits Kirtland--Re-visits Kirtland--Begins to preach--Miraculous healing of a cancer--Accident and miraculous healing of Jesse W. Crosby--Poison miraculously nullified--Casting out of evil spirits. CHAPTER III. Removal to Nauvoo--Sickness--Miraculously healed--Acquire considerable property--Acquaintance with Joseph Smith--Missions to Albany, and the Eastern states; also, with Elder J. W. Crosby, to Nova Scotia--Preach in Jefferson Co., N. Y., and organize six Branches of the Church--Travel to New Brunswick--Invited to preach--Baptisms--Persecution--The Author waylaid by a mob, beaten, and left for dead--Attack on the house where he and Elder Crosby were in bed--The mob dispersed by Mrs. Shelton--They return and re--attack the house--Are dispersed by Mr. Shelton--Two Branches organized. CHAPTER IV. Return to Nauvoo--Sent to Jefferson Co. on a Tithing mission--Return with a thousand dollars--Move West with the Church--Stay at Winter Quarters--Ordained Bishop--Scurvy in Camp--Hire out in Missouri--Arrive in Salt Lake Valley--Elder Kimball's prophecy and its fulfillment. FINDING A FATHER. By ABRAHAM A. KIMBALL. CHAPTER I. PART FROM MY FATHER IN INFANCY--HIS BLESSING AND PROMISE--DEATH OF MY MOTHER--MY GRANDFATHER APOSTATIZES AND SETS UP A CHURCH OF HIS OWN--BOUND TO AN UNCLE--ILL-TREATMENT AND RIDICULE--PREJUDICED AGAINST THE "MORMONS"--FEAR OF THEM--RELEASED FROM MY UNCLE'S POWER--INDUCEMENTS TO GO TO CALIFORNIA--DECIDE TO START. At the earnest request of many of my friends I have compiled a few incidents of my early life, some of which have an important bearing on the past history of the Church of Jesus Christ of Latter-day Saints. My grandfather's confession and testimony are especially important, and this sketch is written for the express purpose of giving publicity to his statement. In order, however, to arrive at a clear understanding of this, it becomes necessary for me to insert a sketch of my early life. I have carefully penned these incidents from memory, having taken no notes at the time of their occurrence, and they are as correct as it is possible to give them, especially such as refer to my grandfather Cutler's testimony of the work of the Latter-day Saints, and this I can vouch for, word for word. At the time this occurred I had just joined the Church, and his remarks made a powerful impression upon my mind, which nothing can ever efface. My father, Heber C. Kimball, removed to Utah when I was only about twelve months old, leaving his two wives (my mother--Clarissa Cutler, and her sister Emily) with one boy each, at Winter Quarters, now called Florence, Nebraska, at the residence of my grandfather, Alpheus Cutler. This occurred in the spring of 1847. My father (as I have since learned) was very much impressed, prior to leaving us, with the belief that my mother would never come to Utah, and he, therefore, blessed my brother Isaac A. and myself, and while his hands were upon my head he significantly remarked that I should see the day that I would come to the valleys of the mountains and afterwards return for my brother. Shortly after he left us my grandfather was called on a mission to the Indians on Grasshopper River, Indian Territory, and took his daughters and their two children with him. About two years afterwards the grim monster, death, visited us and deprived me of my mother, and a few months later my aunt Emily died, also Henrietta Cutler (widow of Moses Cutler) who left a girl now named Phelinda Rawlance. We shortly afterwards removed to Manti, Fremont County, Iowa, where my grandfather established a church and constituted himself its leader, calling it "The True Church of Latter-day Saints," and presumed to officiate in the ordinances of the Church of Jesus Christ of Latter-day Saints, such as baptisms, endowments, etc. He also energetically denounced polygamy and the law of tithing, and taught his followers that Joseph Smith was a true prophet of God, but that Brigham Young was not his successor, but an impostor, and that he (Alpheus Cutler) was the true leader and held the authority to carry on the latter-day work. This pretended "True Church" was organized, with Alpheus Cutler, president; Edmund Fisher, first counselor; Chancey Whiting, second counselor, and grandfather Fisher, patriarch. They claimed all the gifts and powers belonging to the Church of Jesus Christ of Latter-day Saints. Repeated inducements were held out for my brother Isaac and myself to join the Church after we became old enough for membership. Isaac finally consented to become a member, but I failed to see or comprehend the necessity of it. Some time afterwards my grandfather was afflicted with rheumatism and phthisic, in consequence of which he was unable to follow his usual avocations in procuring a livelihood. Often have I known him to sit up for six weeks at a time, not being able to lay down on account of the difficulty of breathing while in that position. When I was about nine years of age, it became necessary for my grandfather to make arrangements with my uncle Thaddeus for our further maintenance. My brother and I were bound over to our uncle to serve him until we were twenty-one years of age, and he agreed on his part to provide for us and our grandparents. In consideration of faithfully performing his duties, my uncle was to inherit grandfather's property, but in case he failed to do so, he was not to reap this benefit. At the time this verbal agreement was made, my uncle took possession of the property, but he afterwards failed to perform his duty. After taking up our residence in uncle's family he neglected to provide us suitable clothing and food, and our grandfather and grandmother were also neglected. The church, however, assisted them and made up the deficiency. My brother and I were repeatedly ill-treated by uncle's family, and were continually persecuted and called names for being polygamist children. In order to tantalize us, the members of the family would call us "bastards," "Brigham," "Heber," etc., and on the slightest provocation they would threaten to send us to Utah, telling us that the "Mormons" would soon settle us. No nervous children were ever worse frightened by stories about hobgoblins than my brother and I were, with what they told us about the "Mormons." We were also taught that if we stayed in the woods picking fruit, etc., the "Mormons" would be sure to catch us and carry us off. More than once when gathering berries in the woods, were we alarmed by the flight of a bird or the rustling noise of some small animal in the underbrush. Our first impulse on such occasions, and the one invariably acted upon, was to drop our baskets and run like frightened antelopes, never stopping or looking back until we neared home, and felt sure that we were safe from our fancied pursuers. Often in my dreams I imagined I was captured by the "Mormons," and in my waking moments I frequently pictured to myself a life of captivity among them--caged like a wild beast in a menagerie. The name "Mormon," in fact, became to us synonymous with that of an ugly and dangerous monster, and we grew up with the most bitter prejudice and intense hatred in our hearts towards all who bore that name. We endured the ill-treatment of our uncle's family until patience no longer seemed to be a virtue, and we rebelled. Our grandfather perceived that it was only right to release us from their power, and he therefore regained all the property he could possibly secure in stock and land from our uncle, and severed our obligations to him. From this time we commenced to work for ourselves, and also to support grandfather and grandmother, and continued to do so until the spring of 1862. In the winter of 1861 I had a dangerous attack of winter fever, to which I nearly succumbed. In the spring of 1862 I was sent a distance of thirty-five miles to Hamburg, for a doctor to attend my cousin Sylvia Webb's child, who was sick, and after crossing the river I sent the doctor and remained with my uncle, Edwin Cutler, for one week. While there he inquired how I would like to go to California, as he claimed that he was going there. On hearing this I was suddenly seized with the gold fever, and eagerly expressed a wish to go, as I always had a great desire to roam. Uncle Edwin requested me to return home and inform my grandparents, and ascertain if they were willing for me to go. I returned home the following Sunday evening. I did not request permission to leave, but at once informed them that I was going to start for California in the morning, and that I wanted them to get my clothes ready. No reply was made to this remark, and, as they failed to comply, I repeated my request, stating that if they did not provide them I would attend to it myself, as I was determined to go. Grandmother then remarked that if I was determined to go she would get my clothes ready. During the night I made arrangements with my brother to take me a distance of fifteen miles, to a small town called Sydney; and early in the morning, after bidding grandfather and grandmother "good-by," we started out. CHAPTER II. MY OUTFIT--DISSIPATION--START TO CALIFORNIA--UPBRAIDINGS FROM MY UNCLE--UNCLE AND AUNT DISAGREE--A STARTLING REVELATION, I LEARN THAT I AM BEING TAKEN TO UTAH--LEAVE MY UNCLE AND JOIN SPICER, TO AVOID GOING TO UTAH. We arrived safely at Sydney, where I took leave of my brother and started alone for Hamburg, with all my earthly possessions in my hand, which consisted of a small bundle containing a suit of old-fashioned clothes and a fiddle. On arriving at my uncle's residence he seemed quite elated to think he had a servant and companion, for this was the first step towards accomplishing a design at this time known only to himself. Previous to starting out he extended a great many privileges to me, such as a drink of whisky, hunting cattle, attending dances and riding mules, the last-named sport occasionally causing me to turn unexpected somersaults. During this time I effected a sale of my fiddle for a gallon of whisky and a dollar in money. From the effects of drinking the whisky I felt that I could easily reach California, and, after obtaining a pipe and a pound of tobacco, I felt fully equipped for my trip. When feed became plentiful we started out, in company with a man by the name of Gerard who had a lot of fine horses which he was taking to California. Our complete outfit consisted of one wagon, one yoke of oxen, one yoke of cows, a tent and a common camp-stove. My uncle adopted the plan of staking the tent every night, also tying ropes to the wagon wheels and staking the same. He also fixed the stove daily, or rather made me do it, and this work of course became very monotonous. Uncle assisted me a week or two in performing camp duties and also in driving team. I was grateful for all his previous kindness to me and in order to prove this I willingly performed all the duties required of me. But in a very short time he left all this work to me, and driving team all day and performing these duties afterwards kept me entirely out of mischief. All went well until after we passed Julesburg, on the Platte River, when the following important incidents occurred: I had slept a little longer than usual, having failed to awake before sunrise. My uncle aroused me and passionately remarked that he had not brought me along to wait upon me himself, but for me to wait upon him. I had discovered this fact some time before, and these unkind upbraidings made me feel acutely my position as an orphan. Shortly after this occurrence my uncle and his wife disagreed, and they finally concluded to separate. My aunt sought me out and informed me that she intended to stop at Laramie, and, in order to induce me to stay with her, she asked me if I knew where uncle was taking me? I replied that I supposed he was taking me to California. She then informed me that he was taking me to my father in Utah. This troubled me greatly, and aroused all my fears of, and hatred towards the "Mormons." At this time I did not know my father's name, as I had always borne the name of Cutler, my mother's maiden name. On receiving this information I was considerably vexed, and it caused me to swear terribly and shed tears of indignation. I at once charged my uncle with this intention, and we got to high words about it. He told me I need not go to Utah, but that I could go to California. I knew that it was unfortunate to be liberated after coming five hundred miles from home, but I felt that I would rather die than ever go to Utah. I, therefore, decided to stop at Laramie with my aunt and wait for a chance to go forward to California or return home. The gold fever had now left me, and I became perfectly reckless, having respect neither for God nor man. Matters continued so until we reached Laramie, when we halted for a few days. All this time nothing was mentioned of my uncle and aunt's separation, as a reconciliation had been effected. Previous to this we had fallen in with a man by the name of James Spicer, from Hamburg, who had three wagons and one hundred and seventy-five head of loose cattle. He had his wife with him but no children of his own, though he had brought with him an orphan boy. Spicer came to me while at Laramie, and said, "You don't want to go to Utah, do you?" I replied that I did not. He then said that he was not going there, and that he had noticed how I had been misused on the trip, but, as he was a small man compared with my uncle, he did not deem it wisdom to interfere; but if I wished to leave my uncle and go with him he would lay over until my relatives went forward if he had to remain all winter. He stated that he had a man he wanted to get rid of, who could accompany my uncle in my place. I agreed to this arrangement. Two days later my uncle came to me and said, "Abe! let us get up the cattle; we can't wait any longer for Spicer. Frank Gilbert and company, belonging to Gilbert, Gerrish and Co., of Salt Lake City, are just ahead, and we can overhaul them." I then informed him that I would accompany him no farther, for I had agreed to go with Spicer to California. He was quite vexed, but after considerable talk he cooled down and accepted Spicer's man as a substitute; and in a few hours from the time he left us we hitched up and rolled out. My uncle's next plan was to inform every "Mormon" he saw that one of Heber C. Kimball's lost boys was on the road, and describe our outfit to him. On arriving at the Fort Hall Road (which was the route to California), Spicer was informed that several trains had been robbed and some persons killed while traveling in that direction. He, therefore, decided to change his plans and go through Utah, as this was his last chance. I replied, "D--the odds, Spicer, we will die brave!" naturally supposing that the "Mormons" would kill me or mark me in some way for recognition. Up to this time all our company were ignorant of my parentage, and I thought I had better make a confidant of one of the boys named James Lefler. I told him I had a father in Utah. He was very anxious to know who my father was, and I informed him it was either Brigham or Heber, I was not sure which, though I thought it was Brigham. At Green River Ferry we met Lewis Robison and sons. They soon discovered who I was, and commenced joking me by remarking that I could not cross on their ferry, as they did not ferry "Mormons." This maddened me, and I threw off my clothes, and, placing them in the wagon, I jumped into the river, telling them they could go to h--. I swam across the river, which was very high and rapid, and approached the bank lower down the stream. Lewis Robison, desirous of making my acquaintance, and having learned that I was the lost boy, brought my clothes down to me. When I saw him coming I remained in the water, for fear he would catch me, for I felt that I would rather drown than be taken to Utah. He tried hard to persuade me to come out, but I declined, for fear he would take me to Salt Lake. He informed me who he was, and that he was acquainted with my father, but did not tell me his name, and I did not care to know it. Perceiving that I would not leave the water, he returned to the boat, leaving my clothes on the bank. I then came out and dressed myself, and was soon mounted on one of Spicer's best horses, which had been brought over. Robison, seeing that I had come ashore, made another attempt to converse with me, stating that I need not be afraid. I told him that I was not, but for all that I did not allow him to get closer than thirty feet. Finding that I would not keep still long enough for him to approach me, he talked with me from a distance, asking me if I would go and see my father, Heber C. Kimball, when I got to Salt Lake. I told him I did not know. He added that my father was a good man, and would be pleased to see me, and said he was going to Salt Lake in a few days and would inform him that I was coming. On learning this, I was careful not to dismount again while remaining at the ferry. CHAPTER III. ARRIVAL AT PARLEY'S PARK--PREPARE FOR THE WORST, AND VISIT WM. H. KIMBALL--FAVORABLY IMPRESSED WITH MY NEWLY-FOUND RELATIVES--ARRIVAL IN SALT LAKE CITY--DREAD AT THOUGHTS OF FALLING INTO THE HANDS OF THE "MORMONS"--DECIDE TO GO AND SEE MY FATHER AND SURRENDER, EXPECTING TO BE CAPTURED IF I ATTEMPTED TO ESCAPE--ODD APPEARANCE GOING UP EAST TEMPLE STREET--MEETING WITH MY FATHER--INVITED TO CHANGE MY CLOTHES. We did not encounter any more "Mormons" that knew me until after arriving at Silver Creek, near Parley's Park, Utah. On arriving there I learned that William H. Kimball lived at the Park. I had a faint recollection of having seen him at grandfather's, when he called several years previous, as he returned from his European mission. I concluded then that I was approaching a region where something desperate would be required of me if I protected myself; so I made up my mind to put on a bold front and prepare for the worst. Feeling that I might as well meet my troubles first as last, I decided to pay William H. Kimball a visit before he came after me. I accordingly armed myself with a revolver and a quid of tobacco, and asked one of the boys, a daring fellow, to go over to the ranch with me. On reaching there I inquired for William H. Kimball, and was informed that he was in the meadow, a short distance off, hauling hay. From the description my uncle had given of me, my brother William at once recognized me, and said, "Hello, Abe! where did you come from?" He seemed very glad to see me, and asked me to wait a few minutes and he would go to the house with me, as his mother (Vilate Kimball) was there, also two other brothers (Charles and Solomon), and part of his own family. After being introduced to all, we were invited to partake of a civilized meal. I was asked a great many questions respecting my previous career and future intentions. After remaining till sunset we returned to camp with cordial invitations to call again, which we did, during our stay on Silver Creek. I had one fight while there, and came very near getting whipped, as my opponent was left-handed. I managed, however, with a skillful blow, to dispossess him of his "goatee." The acquaintance formed at the Park with my relatives made a favorable impression upon me, and great inducements were held out for me to call and see my father. My brother Charles went to Salt Lake and informed my father where I was. He immediately sent a team for me, but I declined to go. Spicer had been a friend to me, and I did not think it right to forsake an old friend for a new one. I, therefore, refused to leave him on any account until I saw his outfit safely landed in Salt Lake City, as he would have been short of help had I done so. It took us two days to travel from the Park to Salt Lake City. My brother remained one day after we left, as he expected to overtake us before we reached the City, and intended to prevail on me to go home with him. He failed, however, to find us, as we went over the "Little Mountain" while he proceeded down Parley's Canyon and reached the City before we did. We encamped on Emigration Square for the night, and it was a very sad night to me, as I expected to fall into the hands of the "Mormons" on the following morning, and then I could not conceive what my fate would be. I expected, however, it would be something awful, and dreaded it the more as I thought of my early teachings. About breakfast time next morning an unexpected visitor--Sister Tuft--called to see me, for the purpose of urging me to go and see my father, though I never knew her reason. Shortly afterwards Lewis Robison called, having learned that I had arrived. He was anxious to know if I was going to see my father. I carelessly remarked that I did not know. He said he would call in a little while, and accompany me. Towards noon Spicer came to me, and said: "Abe, what are you going to do? Are you going to stop with your father, or go with me?" I told him I did not know, but thought I had better stop, for if I went on they would take me prisoner and bring me back, and I thought I would surrender. They might treat me better and not be so severe as they would if I tried to escape. He thought the same as I did, but said if I was not suited, and could get away, I should find him at Camp Floyd, where he would winter; and if I came there he would give me a home as long as he had one. We bade each other good by, both shedding tears, as we parted. If I had been called upon to mount the gallows I should not have done so with greater reluctance than I then manifested as I went forth to meet my father. I started out with a small flour sack over my shoulder, containing all my earthly possessions, and these consisted of the following articles of clothing: one old-fashioned coat, of the claw-hammer pattern, one checkered gingham coat and a pair of pants (home-made and colored with walnut bark). The legs of the pants were about five inches too long, and proportionately large in other parts. The suit I wore was not as good as the one described, and consisted of a hickory shirt, white ducking pants (eight inches too short), a pair of shoes but no stockings, and an old relic of a white hat, with a small rim. I remained on the square, alone, as long as I dared, watching Spicer's outfit moving down the State Road. I kept hoping that Robison would soon appear, according to promise, but, as he failed to do so, I shouldered my sack and started out in search of my father. I reached East Temple Street, but dared not speak to any one, and, instead of going on the sidewalk, I walked up the middle of the street. Such an odd-looking genius as I appeared, of course, caused everybody to gaze at me. I kept looking warily over my shoulders, as I supposed everybody was anxious to catch me. I did not inquire for Heber C. Kimball until I arrived opposite the Tithing Office, when I encountered a man named Benjamin Hampton (a gate keeper), who eyed me with suspicion, as if he suspected that I was a desperado or a lunatic. I ventured to ask him where Heber C. Kimball lived, but he gave me no satisfaction; in fact he would not even acknowledge that he knew such a man. This caused me to give vent to an exclamation that was more expressive than elegant, after which I continued my journey up the street till I crossed City Creek. There I ventured to call at a house, and, concluding that Heber C. Kimball did not live in that vicinity, I asked for Charles Kimball. The lady to whom I addressed myself proved to be his wife, and she replied that her husband was at his father's barn a short distance away. As I crossed the yard numbers of people gazed curiously at me from windows and doors. I called at the barn, and there found my brother, hitching up the horses to go after me again. He was quite surprised to see me, and said he would unhitch and accompany me to the house. I then wished that the earth would open and swallow me. On nearing the house I perceived a man whom I supposed to be my father, and my fear of him was very great as I approached. My brother addressed him as father, and, by way of an introduction said, "Here's your boy!" My father was six feet one inch in height, and had keen, piercing, black eyes, which seemed to penetrate my inmost thoughts. His countenance, however, was very pleasant, and he spoke to me in a kind, fatherly manner, and undertook to embrace me, which I declined, as I was not used to such exhibitions of affection. He said he was glad to see me, and asked me if I knew he was my father. I told him I neither knew nor cared, and hoped he would kick me out and let me go. He informed me that such was really the case. I told him that it was all right, then, I did not say he wasn't. He invited me to take a chair and sit down, which I did, but kept my hat on. After viewing me from head to foot, he asked me if I had any clothes. I replied, "Yes, plenty of them!" He then called his wife, Adelia, and told her to get a tub of water and put it in a bedroom, so that I could have a wash and change my clothes. CHAPTER IV. ASHAMED OF MY APPEARANCE--INTRODUCED TO MY NUMEROUS RELATIVES--ALLOWED TO SLEEP WITH THE BOYS--HOMESICK--SET TO WORK AND MADE CONTENTED--BAPTIZED AND SET APART FOR A MISSION--RETURN TO IOWA--MEET MY RELATIVES--MY GRANDFATHER'S CONFESSION AND TESTIMONY--HIS EXHORTATION AND REQUEST--RETURN HOME WITH MY BROTHER ISAAC, THUS FULFILLING MY FATHER'S PREDICTION--THE LESSONS I LEARNED BY MY EXPERIENCE. After taking a bath I put on my new suit, but was ashamed then to appear before the family, as my surroundings seemed so nice that my old-fashioned suit was made to appear worse than it really was. I therefore decided to remain in the bedroom until I was invited out. My aunts, Vilate and Adelia, insisted upon my joining the family, and if ever I felt ashamed of myself in the world it was then. My father came to me in a few minutes and could not refrain from smiling. I suppose it was my clothes that amused him. He immediately requested his wife Adelia to comb my hair, which was to me a severe infliction, as I feared the results. However, this operation was safely passed, proving that my fears were groundless, and the remainder of the day I spent pleasantly, viewing the premises. Imagine my astonishment when, in the evening, my father called into the room about twenty of his boys and girls and five or six of his wives. After being introduced we spent the evening reviewing my past life. I learned that my father was quite prepared to find me in such a rough condition, for Lewis Robison, on arriving in the valley ahead of me, had informed him that I was one of the most uncouth boys he ever met in all his travels. At bedtime father extended to me the privilege of sleeping with the boys, in a new room that he had built. This kindness I appreciated very much, although after retiring, the boys commenced making sport of their "country brother," which caused me to get on the war path, an indulgence I was rather fond of, having been compelled to fight my own way from childhood, through having no father or mother to take my part. However, father soon put a stop to this, by appearing in his night-clothes and telling the boys he would attend to them if they did not keep quiet. We soon learned to love and respect each other. All the liberties were extended to me that I needed, but in a few days I became home-sick. Although everybody was very kind to me, I could not help thinking of my old home, for all were strangers to me here. Father, perceiving this, set me to work, hauling wood, and I soon forgot my troubles, and in the winter I attended school, during which time my father informed me of his desire for me to return to the States for my brother Isaac. He asked me what I thought of being baptized. I told him I didn't know. He replied that I could do just as I pleased, but if I believed in the principles of the gospel he would like me to be baptized before going back. Nothing more was said on the subject for several months, when I was again asked if I had concluded to be baptized. I told him I had, and he proposed immediately to send for Enoch Reese and have him baptize me. We then went up City Creek, above the Church blacksmith's shop, where I was baptized by Brother Reese. After returning to the house my father confirmed me, and also ordained me an Elder and set me apart for a mission to the States, for the purpose of bringing my brother Isaac, and thus confirming the blessing pronounced upon me in my infancy. I was also to seek Orin Rockwell (Porter Rockwell's eldest son), and bring him and as many others as I could induce to come. I left home for the States on the 16th of April, 1863, in company with my brother Heber and others, with mule and horse teams, and we made the trip to the Missouri River in twenty-one days. After remaining a few days in Florence, Nebraska, I set out for home on horseback. On arriving at Omaha my horse became very lame, and I left it and started out afoot. I found my brother Heber at Kanesville, Iowa, where he had gone on business. He bought me a suit of clothes and a pair of shoes, and gave me a few dollars in money. I left Kanesville about noon, making Glenwood (twenty miles distant) the same day. I stopped at a hotel for the night, and started out at eight o'clock next morning. I arrived at my old home after dark, having walked fifty miles that day, and my feet were very sore. My grandfather, grandmother, brother and friends were all glad to see me, and I spent several days in visiting my old resorts. A few days after my arrival my grandmother and a portion of the family went out visiting. I remained, at grandfather's request, as he was still an invalid through phthisic, etc., and was unable to leave the house. When alone, he commenced questioning me concerning Utah, asking me also about Brother Schofield and some others of his acquaintance, but I was unable to give much information concerning them. He asked me if I had seen my father, Heber C. Kimball. I told him I had. He replied that he was glad of it. He also asked me if I had been baptized, and I told him I had. He again replied that he was glad of it. He next asked me if I had received my endowments, and, when I informed him that I had, he seemed pleased. He then said: "I have suffered you to be prejudiced to the extent that you were, and it is now my duty to remove the same. "You went off without asking my consent, which was all right. I knew that Heber C. Kimball was your father, and always did know it; but did not calculate that it should be known by you. "I intended that you and Isaac should be the means of my support while I lived. "You have now been to your father, and that is all right. "I know that Joseph Smith was a prophet of God, and I know that Brigham Young is his legal successor, and I always did know it. But the trouble with me was I wanted to lead, and could not be led. I have run my race and sealed my doom, and I know what I have got to meet. "I died once, and was dead for some length of time. My spirit left my body and went to the land of spirits. I saw the crown that I should wear if I remained faithful, and the condemnation I should receive if I did not. I begged to remain, but was informed that I must return and warn the people to repent, as my work on earth was not yet done. "After my spirit returned to my body, those around discovered the appearance of life. The first words that I spoke were to Sidney Rigdon, who was stooping over me. I called upon him to repent of his sins, or he would be damned." My grandfather paused here, but continued by saying: "I want you to go back to your father, taking your brother Isaac with you, as I know he is a good man, and remain steadfast to 'Mormonism.' "Let what may turn up, _never yield the point;_ for it will save and exalt you in the kingdom of God." He wept like a child after saying this. He then said to me: "One favor I wish to ask of you, namely, that you will not divulge this confession to those whom I lead while I live." With this he released me, and I continued my visiting. My brother was perfectly willing to accompany me, so in a few days we started out for Florence, accompanied by one cousin (Jedediah Anderson), and Charles Cox and two live raccoons, which we brought along as curiosities. After arriving at Florence we remained a few weeks, preparing to return to Salt Lake and drive teams for our brother Heber. We arrived in the valley safely, and father was much pleased at our return, and gladly welcomed brother Isaac to his home. My brother was as well suited as I had previously been, and soon after joined the Church. We then contentedly settled down with father and remained with him almost to the time of his death, which occurred on the 22nd of June, 1868. In this manner did I find a loving and kind father, whose character had been most shamefully maligned, and, though I was at one time reluctant to make his acquaintance, yet I have often thanked God since for such an exemplary parent. I learned by the experience which I have related many lessons that I trust I may profit by as long as I live. I learned how difficult it is to overcome prejudices and false impressions, especially when formed in early youth or childhood. I learned what a mischievous and dangerous quality ambition is, when not properly controlled. In the case of my grandfather, ambition for worldly honors, for office and position among men, led him to outrage his conscience. It caused him to barter away his claim upon the eternal riches and honor and glory of heaven for a miserable mess of pottage. It caused him to lead a false life. It caused him to make a pretense of believing that which he had a positive knowledge was untrue. It caused him to bring himself under condemnation by deceiving others. It even caused him to mislead his own offspring until he could do so no longer. I learned something of the misery and sense of loss and remorse of conscience that result from such a course as that which my grandfather pursued, and I hope that his example may ever prove a warning to all who read this sketch. May they avoid such unlawful aspirations as caused his ruin, and live so that they can ever look back with satisfaction upon the past and forward with joy to the future. SAVED BY PROVIDENCE. BY J. NICHOLSON. APPOINTED TO TAKE CHARGE OF A COMPANY OF EMIGRANTS--LEAVE LONDON FOR AMERICA--SURROUNDED BY A THICK FOG--THE CAPTAIN UNABLE TO TAKE OBSERVATIONS--THE FOG LIFTS--SAVED FROM BEING DASHED UPON THE ROCKS--THANK GOD FOR OUR DELIVERANCE. The Elders of the Church often speak of the care shown by the Lord in preserving His Saints from harm. He has delivered them miraculously from accidents and death many times. I will tell of a case in which God exersised His power in behalf of a company of His people. The young people who may read this perhaps all know that hundreds and thousands of Saints gather to this country, from far off nations, every year. Many ship loads of them have crossed the Atlantic Ocean--a voyage of nearly 3,000 miles. On the sea, many accidents occur whereby people lose their lives by drowning, through the sinking of ships in storms. But nothing of this kind has ever taken place with a ship load of Saints. The reason for this is, that God has promised to protect His elect who should gather from the four quarters of the earth in these latter days. In the year 1866; Elder Brigham Young, Jr., who was then President of what is called the European Mission of the Church, appointed the writer of this article to take charge of a company of about five hundred Saints from Great Britain to the banks of the Missouri River, in this country, on their way to Salt Lake City. The Saints did not cross the sea in fast-sailing steamships in those days. They traveled over the waters in slow-going sailing ships, depending for speed on favorable winds. At that time six weeks, was considered the average length of time for a voyage from England to New York. We left the port of London on the 23rd of May, 1866, a very fine company of people, not a few of whom, I am pleased to say, are good, honorable members of the Church, in Utah, to-day. I have in my mind especially now some of the boys who were with us. I have seen them grow up to manhood, and they are still faithful. When the ship _American Congress_, on which we sailed, was near the shores of Newfoundland a thick fog prevailed for several days, which prevented Captain Woodward from taking an observation, being unable to see the sun. He therefore could not tell exactly where we were. About this time the captain and Brother John Rider, who now lives in Kanab, and who was one of my counselors in the presidency of the company, were conversing on the part of the ship called the quarter deck. I was standing some distance away from them. Brother Rider happened to turn his face in the direction in which the ship was sailing. At that moment the fog lifted up from the surface of the sea, as if a vail or scroll had been raised. He saw clearly between the fog and the water for some distance ahead. Suddenly he exclaimed, pointing forward, "Captain, what is that?" Captain Woodward, who was tall, powerful and active, made no answer. It was no time for orders. He sprang to the wheelhouse with the agility of a tiger, and knocked the man at the helm "heels over head," sending him sprawling upon the deck. At the same instant he grasped the wheel, turning it with the most surprising rapidity. Although his movements were so quick, he did not lose his presence of mind a moment. He was busy with his voice as well as his hands, for while he acted as I have described, he shouted, in clear, loud, piercing tones, the several orders directing all hands to "'bout ship." The sailors sprang to their posts. There were active limbs and busy hands among the rigging. The good ship _American Congress_, swayed slowly around, and the moment of peril was past. Had this action been delayed a few moments the vessel would have been among the breakers, upon the rocks, dashed to pieces and probably not a soul of the nearly five hundred on board would have escaped a watery grave. The rocks and breakers ahead, on the line of the vessel's course, were what Brother Rider saw when the fog lifted. The captain asked us, as a special favor, not to say a word to the people about the danger with which the ship had been threatened. He being commander of the vessel, we considered it right to respect his desire; besides, we thought his suggestion wise, as a knowledge of what had occurred would doubtless have caused an uneasy feeling among the passengers. The company were, therefore, not aware of the great danger they had escaped. Elder Rider and myself thanked God for His goodness in so manifestly exercising His power in behalf of His Saints. The Lord fulfilled the promises made to us by His servants at the time we left England for the land of Zion. WARNINGS OF THE SPIRIT. BY H.G.B. IMPRESSED BY THE SPIRIT NOT TO GO ON A STEAMER, AFTER ARRANGING FOR MY PASSAGE--RUSH ASHORE BEFORE THE BOAT STARTS--BOAT SNAGGED AND SUNK IN THE MISSISSIPPI--WARNED BY THE SPIRIT NOT TO MEET AN APPOINTMENT--URGED BY MY FRIENDS, I START--AVERSION TO GOING SO STRONG, I GALLOP BACK--FRIENDS UNABLE TO ACCOUNT FOR MY FEARS--ROBBERY AT THE HOUSE WHERE I WAS TO HAVE GONE--SAVED FROM SUSPICION BY OBEYING THE VOICE OF THE SPIRIT. There are no people on the earth, that we are acquainted with, that exercise so much faith in God our Heavenly Father as do the Latter-day Saints. No other people seek for His protecting care as they do. Nor are there any people to whom His protection is oftener extended or made manifest more visibly than unto this people. Especially has this been the case with hundreds of our Elders, when traveling and preaching the gospel. A few of these instances of divine protection in my own experience I wish to relate. While on my way to Nauvoo, Illinois, in the month of June, 1845, going down the Ohio River, the steamer I was aboard of ran aground on the "Flint Island Bar," just above Evansville, Indiana. I remained on the boat for thirty-six hours; when, the water in the river being very low, and getting lower every day, and, seeing no prospect of our getting past this bar, I concluded to go ashore and work a few days, as I understood laborers were in demand in Evansville. The captain of the steamer aground, accordingly, refunded me a just proportion of the passage money I had paid him. I procured work for one week, at the end of which time the river began to rise. Being very anxious to pursue my journey, I went aboard the first boat that landed at Evansville, which I learned was going as far up the Mississippi River as Galena. I made arrangements with the clerk for passage to Nauvoo, but did not pay him at the time, as he said the boat would not leave for two hours. I was never more desirous of pursuing my journey than I was on this occasion, yet soon after going aboard a feeling of aversion to going on that steamer took possession of me. Instead of a sensation of joy, an undefinable dread, or foreboding of coming evil was exercising an influence over me, that increased in its power every moment, until I could resist no longer, and, snatching up my trunk, I fled with it to shore, just as the deck hands stopped to haul in the gangway, and the boat moved off. I put my trunk down on the bank of the river, and sat down on it, too weak to stand on my feet longer. This was a new experience to me, then. What did it mean? One thing was certain, I felt as if I had just escaped from some great calamity to a place of safety. Two days after this I took passage on another steamer for St. Louis, where in due time I arrived in safety. As I walked ashore I met a newsboy crying his morning paper, and among the items of news it contained the most prominent was an account of the ill-fated steamer that I had made my escape from at Evansville, on the Ohio River. I purchased the paper, and found the boat had been snagged in the Mississippi River, below St. Louis, in the night, and sank, with a loss of nearly all that were on board. The mysterious feeling that impelled me to leave that boat was cleared up to my satisfaction. There remained not the shadow of a doubt that Providence had interposed between me and the great danger. The thanks, gratitude, and joy that filled my whole being on this occasion, I will not try to describe. On another occasion, when on a mission in the State of California, in the year 1857, it became necessary for me to make a visit from the north end to the south end of San Francisco Bay. There were two ways open to me to make this trip. One was to take the steamer and go by water from Petaluma to San Jose, the place I wished to visit. The other was by land, on horseback, around the east side of the bay, by way of Vallejo and Benicia. I had stayed over Monday night at the house of a Mr. H--, who was preparing to move south with his family, and who prevailed on me to accompany him around by land. He offered to feed both myself and horse as far south as I desired to go, thus relieving me of any expense. Mr. H---- had taken great pains to tell me of a Mr. O----, who was very favorably inclined to our people and doctrines. He thought that I ought, by all means, to visit him, and that I could do so on the coming Friday evening, and join him (Mr. H--) on Saturday morning at Vallejo, on the proposed trip. This all appeared right enough to me, as Mr. O---- lived nearly in a direct line from Petaluma (the place I would start from on Friday) and Vallejo. Mr. O---- had often invited me to make him a visit, and I therefore promised Mr. H---- that I would accept of his kind offer, and meet him at Vallejo as proposed. On the Friday following, I took dinner at A. J. Mayfield's, near Petaluma. Soon afterwards I caught and saddled my horse, when I began to feel opposed to going to Mr. O----'s. I remarked to Mr. Mayfield that I was tempted to give up my visit, at which he and wife (who were both great friends of ours) began to insist that I must not fail to visit Mr. O---- and family, as they were very anxious for me to do so. His acquaintance and friendship, they said, would be a great advantage to me, as he was a man of wealth and great influence. Having nothing to offer as an excuse for not going, I mounted my horse and rode away. The distance was about four miles; and, as I proceeded, the same mysterious influence was brought to bear upon me that had saved my life on the other occasion, just related. This aversion grew and increased upon me until I came in sight of Mr. O----'s house, which was located in a beautiful vale, some half a mile away. From this point I could proceed no farther, or, to say the least, it seemed madness to do so. So powerfully was I impressed that some impending evil awaited me if I went farther, that I turned my horse about and started back on a gallop, which I did not break until I arrived at Mr. Mayfield's again, feeling all the time as if I was fleeing from some great calamity. The explanation I gave this family did not seem to satisfy them. I could see they thought me a little inclined to lunacy. However, next morning all was made plain enough. Having given up my trip around the bay, I went, in company with Mr. Mayfield, to Petaluma, to take steamer and make my way by water. We had been in town but a few minutes when we met with Mr. O--, who had come in to get out a warrant and an officer to arrest Mr. H--, whom I was to have met that same morning at Vallejo. Mr. O---- had been robbed the night before of eight thousand dollars in gold, and he charged H---- with being the guilty party, which afterwards was proved to be true. If I had not been prevented by a kind Providence, I would doubtless have been arrested at Benicia with him, as an accomplice. The reader can easily perceive the dilemma this would have placed me in. And no doubt Mr. H---- and his family would have done all in their power to fasten the guilt upon me, in order to save themselves. As soon as Mr. Mayfield and I were alone, he exclaimed, "O, I know now why you could not visit Mr. O---- last evening." That family no longer regarded me as being superstitious. As in the other case, I considered this a wonderful escape from a terrible snare, and was full of gratitude, giving thanks to Almighty God for the same. Since then I have given more heed to the still small voice of the Spirit, and, consequently, have escaped many snares and evils that I might otherwise have fallen into. Many other incidents I might relate of a similar nature. And there are thousands of our people that could testify to a great many marvelous deliverances, many of them more wonderful than those I have given in this sketch. Therefore, I advise the youth of Zion to seek always for the guidance of the Holy Spirit, and for our Heavenly Father's kind and protecting care to be extended over them. ROBERT HAMILTON. By H. G. B. CHALLENGED TO DEBATE BY DR. WALTHOLL--HIS DISCOMFITURE AND DEFEAT--DR. SCOTT ATTEMPTS TO RETRIEVE THE CAMPBELLITE CAUSE, AND OFFERS ANOTHER CHALLENGE--RESORTS TO THE WHISKY BOTTLE--ELDER HAMILTON SCORES HIM FOR IT. Charles and Robert Hamilton were brothers, born and raised in Glasgow, Scotland, where, also, they both obeyed the gospel at an early period of the Church's history. I never had the pleasure of an acquaintance with Charles, but always understood that he was one of the most able and faithful men in the Church in those early times. Both of these brethren died previous to our exodus from Nauvoo. Now, it is of some of the incidents that transpired while Elder Robert Hamilton and I traveled together as missionaries in the State of Virginia, in the years 1844 and 1845, that I wish to write. While preaching at Newcastle, the present County seat of Craig Co., Virginia, we were challenged by the Rev. Dr. Waltholl, of the Campbellite church, to meet him in discussion. We accepted the challenge. The large church in Newcastle belonging to the Campbellites, was offered for the purpose of holding the debate in. The subjects and terms were agreed upon, the moderators chosen, and the time to commence and continue the discussion to, was arranged, all of which the public was duly notified of. During the time the debate lasted the large church was filled to overflowing, good order prevailed, and the strictest attention was given. Elder Hamilton was the speaker on our side. He was a fluent and powerful talker, enjoying much of the Spirit of the Lord, and as the great truths of the gospel flowed from his lips the audience seemed utterly entranced and carried away with the newness, plainness and force of his arguments, "for he taught them as one having authority, and not as the scribes." The great Campbellite champion, the Rev. Waltholl, who was both preacher and lawyer by profession, was so utterly overwhelmed and filled with confusion and terror from the first, that he never recovered from the shock during the time the debate lasted. So much was this the case with him that he could only occupy a small portion of the time allotted to him, and, on the second day, at his own request, the discussion was brought to a close, although by his own proposition at first, it was to have lasted three days. The reason he assigned for this was, that he was entirely unprepared to meet Elder Hamilton's arguments and evidence on the subjects under discussion, which were the authenticity of the Book of Mormon, the organization of the Church, with apostles, prophets, etc., and the gifts, blessings and power of the Holy Ghost. Not one of the hundreds that attended that discussion ever pretended that the Campbellites did not meet with a great and decisive defeat on that occasion. The news of their disaster spread rapidly and widely throughout the land, and came to the ears of another of their great divines, by the name of Dr. Scott (doctor of divinity, not of medicine). This man flattered himself that he was able to retrieve his cause from the terrible defeat that it had suffered at the hands of Elder Hamilton, at Newcastle. He, therefore, challenged Brother Hamilton to debate with him upon the same subjects, and with the same terms as at first, but in another church and at another place. This challenge was also accepted by Brother Hamilton, and the discussion was held, but it proved more disastrous to the Campbellite cause than the first had done. Dr. Scott failed so completely on every point, and so disgraced himself as well as the cause, that he never afterward attempted to preach. While the power, gifts and blessings of the Holy Ghost were being discussed, Elder Hamilton contending for its inspiration, its gifts and blessings as formerly enjoyed by the Saints, and the doctor arguing against these gifts, and denying such inspiration in any manner or form, I occupied a seat in the stand. While watching and listening to the proceedings, I caught the doctor imbibing freely from a bottle of whisky, which he replaced in his saddle-bags when the operation of drinking was over. I had detected the smell of whisky the day previous, while seated near the doctor, but never suspected it was from his breath. I could never have thought a preacher guilty of so flagrant an outrage. But so it was; I had caught him in the very act, and so informed Elder Hamilton. Such a scathing as that preacher received from Brother Hamilton I never witnessed. Said he: "He denies the inspiration and power of the Holy Ghost; but there is an inspiration that he _does believe in_, and that is the spirit of the whisky bottle, which he now carries in his saddle-bags, and from which he has often sought and obtained _his kind of inspiration_ since the beginning of this discussion." This exposure and his muddled condition rendered Dr. Scott unfit to continue the debate longer. Prior to this time he had been considered a respectable, pious and able preacher. However, that defeat and consequent exposure destroyed his influence from that time forward. As a rule, public discussions do not result in much good, but these were exceptions, and in and around this place we soon had the names of forty persons who were applicants for baptism. I have traveled and labored in company with many of our most worthy Elders, but never with one more faithful, contrite in spirit and child-like, and yet more determined, valiant and undeviating in defense of the truth, and in every duty devolving upon him, than was Elder Robert Hamilton; and I have written this little sketch as a feeble tribute to his memory and his sterling worth. During the eight or ten months we traveled together, our union and love for each other resembled very much that which existed between David and Jonathan. HOW SUCCESS IS GAINED. By H. G. B. ELDERS TO GO OUT TWO AND TWO--YOUNG MISSIONARIES INCLINED TO SHIRK--ELDER MOSES THATCHER--HIS DIFFIDENCE--THE WAY HE WAS BROKEN IN--HIS SUCCESS--ELDER M'ALISTER--HIS BACKWARDNESS IN SPEAKING--FORCED INTO IT--HIS TESTIMONY--ELDER CORAY'S EXPERIENCE--PROMISES OF THE LORD PROVED TRUE. We are informed in the book of Doctrine and Covenants, sec. 42, verse 6, that the Elders are to travel "two and two," and in sec. 84, verse 106 (latest edition) that the strong in spirit are to take with them the weak. That is, as I understand it, those that are experienced are to take with them the inexperienced. Thus has it always transpired in my missionary labors. The first mission I ever was called upon to perform was to the State of Virginia, in 1844. During that mission I traveled successively with Elders Sebert C. Shelton, Chapman Duncan and Robert Hamilton. These Elders had more experience than I had, consequently, it was very natural for me to depend upon them to do the preaching, allowing the burden of our labors to rest upon their shoulders. But if they had humored me, and allowed me to shirk my legitimate share of the work, I am satisfied that I would have failed to succeed on that mission. They, however, took great pains to see that I should not neglect my share in all the labors. They put me forward, and not unfrequently managed to leave me to fill appointments alone, and sometimes to travel alone for a week or two at a time. This left me to depend upon God and His Spirit entirely, and I can truly testify that this course was very valuable to me. I was often very much surprised and encouraged at the assistance afforded me through the Spirit on these occasions. Since that first mission I have been sent on many others, and have traveled with seventeen other Elders at different times, most of whom were without experience. Among these were several more or less like I had been--backward, and inclined to shirk the responsibility of preaching. I have had to resort to some pretty sharp management in breaking them in. A few of these instances I will relate. When Elder Moses Thatcher was only between fifteen and sixteen years of age, he traveled with me as a missionary in California. He was naturally inclined to modesty and diffidence, and said to me one day that he would black our boots, curry and saddle our horses, and do all that was to be done except the preaching, if I would do that part of the work and excuse him. Naturally I entertained a great amount of sympathy for him, on account of his extreme youth, also because I remembered my own shortcomings when out on my first mission, during which time nothing ever so frightened me as the thoughts of being called upon to arise and try to preach. I therefore favored him until I thought it unwise and an injury to him to indulge him farther. Having been invited to visit and preach in a new locality, I asked Elder T. to take some tracts and visit the place, and see the trustees of the school house. If the liberty to preach in the house was granted, then he was to proceed to notify the neighborhood of the meeting, distributing the pamphlets as he went. I also told him if anything happened to prevent my being there he was to fill the appointment. At this he trembled, and with a face white with fear he begged me not to fail to be there, until I nearly repented of my intention. He succeeded in obtaining the use of the house, and in notifying the people he came upon a quilting party of women and girls, who readily promised to be at the meeting, provided he (Elder T.) would preach. He replied that his colleague would most likely do the preaching. But it turned out otherwise, and Elder T. was left to his fate; but he filled his appointment like a man. Judging from the report that spread from that meeting, Elder T. preached as good a discourse then as at any time since, and probably with greater satisfaction to himself. From that time forward he never failed to do his part in our labors, and I have no doubt that he looks back upon that achievement as one of the greatest of a very eventful and useful life. Elder J. D. H. McAllister traveled with me in Arkansas, and for the first two months of our labors, when called upon to talk, would not occupy above five minutes, and often not half that time. It would then occur to him that the audience would rather hear some one else than him, after which he would not possess courage to try to talk longer, and would take his seat. He would often say that he could not account for his being called on a mission. "What can I do? I do not even know that this latter-day work is true. My father has often borne testimony that he knew this work to be true. He is a good man and I believe his testimony; but I do not know it to be true for myself." However, an opportunity occurred that dispelled all these doubts, and planted in the place thereof, facts and certainties. I had taken a severe cold, and was so hoarse that I could not talk. A meeting was to be held, and at that meeting some one would have to preach. The only alternative was for him to attend and do the preaching. To do this he had to travel five or six miles across the "slashes," face a large congregation composed almost entirely of strangers, and do all the preaching, and that, too, alone. I never, while in that country, heard the last of the praises heaped upon him by the people for the "best sermon" they had ever listened to. He had no difficulty in testifying to the divinity of the great latter-day work. The Holy Spirit rested upon him, and he could not keep back this testimony, which was as new to him as it was to those that heard him. That day's work is no doubt remembered by him with the greatest pleasure of any event of his life, and will prove as profitable as any in his future career. Elder H. K. Coray was the most bashful of all the young Elders I ever traveled with, and it was more than a year before he overcame this fault. I had almost despaired of his ever making a success as a missionary. But I am proud to say he did finally succeed, and during the last year of our labors together, through the blessings of the Holy Spirit, he became an able speaker, and our hearers listened to him in rapt attention. He has often said that the experience he gained during that mission was worth more to him than all the wealth of the world. I could refer to the experiences of many other Elders who have traveled with me, which were, in many instances, similar to those that I have related. Some of them have been so far discouraged that they would weep like a child; others would beg of me to release them and let them return home, who at brighter moments would charge me not to permit such a thing, as they did not wish to disgrace themselves or their parents. I can think of nothing that would so blight a young Elder's future usefulness and destiny as a failure to make a success of his mission, or any work that the priesthood may have set him apart to do. And I feel it my duty in this connection to bear my testimony to the truth contained in the book of Doctrine and Covenants, that has never failed to be verified in my experience, and in that of all other Elders whose labors have come within my observation. These promises are as follows: "Any man that shall go and preach this gospel of the kingdom, and fail not to continue faithful in all things shall not be weary in mind, neither darkened, neither in body, limb, nor joint: and an hair of his head shall not fall to the ground unnoticed. And they shall not go hungry, neither athirst." (sec. 84, verse 80). "Neither take ye thought beforehand what ye shall say, but treasure up in your minds continually the words of life, and it shall be given you in the very hour that portion that shall be meted unto every man." (verse 85). I have written the above incidents of missionary life and made these quotations in connection with them for the encouragement of young Elders now on missions, and the thousands of boys and young men that may, and will yet have to take missions to the many nations of the earth. HELP IN TIME OF NEED. By C. CHAPTER I. START UPON A MISSION, PENNILESS--AID FROM THE CAPTAIN AND PASSENGERS ON THE STEAMBOAT--ARRIVE AT NEW ORLEANS--FAIL IN TRYING TO FIND FREE PASSAGE TO ENGLAND--DISCOURAGEMENT--PRAYER--REBUKE AND ANSWER--APPLY FOR PASSAGE ON THE "BERLIN"--KIND RECEPTION FROM CAPTAIN BAKER--BARGAIN FOR PASSAGE--ONE HALF TO BE PAID IN DISCUSSING RELIGION WITH AN EPISCOPALIAN MINISTER. In the year 1846, at a council of the Twelve Apostles held in the temple at Nauvoo, I was appointed to go on a mission to England. After seeing my wife and our one child provided for, as to travel and board in the great exodus then being inaugurated for the unknown somewhere for the Saints to seek, I left Nauvoo, poor and penniless, for St. Louis, Missouri. After procuring some pecuniary help, I took passage for New Orleans on board the steamer _Brunswick_, Captain Moore commanding. From some of the passengers I received substantial evidences of answer to prayer for means to prosecute my journey. In my labors in preaching the word I was wonderfully blessed, the captain kindly remitting one-half of the cabin passage money. Arriving at New Orleans a stranger, and knowing no Saints if there were any in that city, I secured lodgings and board at $1.00 per day. It now became a new and peculiar duty and strain on my faith and pocket to seek a passage in some sailing vessel, bound for Liverpool. I had some $45.00 in my pocket, the gifts of dear friends in St. Louis, on board the steamer _Brunswick_, and from one person particularly in answer to a masonic shake of the hand, unintentionally given. I endeavored to find passage on the no purse or scrip principle, and was in every instance unsuccessful. I attributed these repulses to meanness or the non-appreciation of the character of a missionary, such as I proclaimed myself, and to the national character of the captains of the several vessels to whom I applied, for, being English myself, to this class I had purposely made my applications. Meeting with several rebuffs, I was fast drifting on the road to discouragement. On the Thursday succeeding my arrival I stood on the levee, and in fervent prayer I asked God to open the way for me to fill this mission--to soften the heart of the next captain I applied to, so that he might take me to Liverpool, free. I requested this as an evidence to me of God's favor; and if refused, I would take it as an evidence that I should return, overtake the Saints going west, and, with my family, find a new home. While thus meditating and praying, it seemed as if some one came up to me and asked me how much money I had. I instinctively replied, "About $40.00." Then came the query: What did I want with that but to pay my way? Why ask for a Divine interposition on the heart or purse of any one while I had money in my pocket? I felt the rebuke, yet I thought of my shabby clothes, my going home to see a proud-feeling mother, my desire by my personal appearance to cast no discredit on the cause I had espoused. These and many similar reflections passed hurriedly through my mind. My invisible monitor did not leave me, but, waking me from the reverie, he again plied me with similar interrogations and rebukes, and told me to apply to the ship then in direct sight. I looked up and saw the words: "For Liverpool." I walked down to the pile of cotton from which the mate and some stevedores were loading the good ship _Berlin_. I asked the mate what was the chance to obtain passage on board his ship for Liverpool. In the most cherry voice he replied: "First rate! But here comes Captain Baker; talk with him." I approached him. He offered his hand. I told him my business, my wishes and aims. He invited me on board, and, it being noon, to dinner. After dinner he remarked: "Now to business! You say you are a 'Mormon' missionary. You wish to go to England! And how do you wish to go?" I replied that I had but little money, and would be obliged to content myself with a steerage passage. To this he strenuously objected, remarking that I knew not the life of a steerage passenger. He asked me how much money I had, remarking that his cabin fare was $80.00. I put my hand in my pocket and drew out my entire stock of cash, $40.00. "There captain," I remarked, "is all I have, which is just half the price of a cabin passage." He remarked, "I will take this in part payment!" "But," I asked, "how shall I, how _can_ I pay you the difference?" He replied, "I have heard much of the preachers of the 'Mormon' faith being experts in the scriptures. We shall take on board on Sunday evening an Episcopalian minister, and when we get out to sea and all things in trim, I shall expect you and the minister to give me and my wife some Bible contests." "Now," said I to the captain, "having given you all my money, how can I pay my board bill till you sail?" "Why," he replied, "how can you board but board the ship _Berlin_! Here," (calling to one of the men) "go with this boy and help him with any luggage he may have, and put it in the cabin." Soon I was duly installed. You may readily imagine my feelings of gratitude to God and the monitor on the levee. In due time we sailed, after receiving the reverend gent, who was a tall, portly person, wearing the garb and look of his church. CHAPTER II. THE VOYAGE--DISCUSSION--MINISTER'S DISCOMFITURE--ARRIVE IN LIVERPOOL--KINDNESS OF CAPTAIN BAKER--LEARN OF HIS DEATH AND MY DUTY--MY SHABBY APPEARANCE--FIRST SERMON--MONEY PUT INTO MY HAND--VISIT HOME--UNKINDNESS OF RELATIVES--MORE HELP FROM STRANGERS. When fairly out at sea, and as evening set in, the captain would order lights and request the minister to bring out his large Bible, and "you, little one, bring out your little Bible." Neither of us was loth, and the theological set-to would commence. Captain Baker would exclaim with a hearty oath, that the little one had the best of it, and then the big one would get wrathy, and close his book with a bang and declare the contest off. But Mrs. Baker would interpose and soften his ire, and again we would return "to the law and the testimony." But, alas! at one of these theological "bouts," the theme being water baptism, sprinkling and circumcision, the new birth, etc., I was so marvelously assisted in delineating the new birth--water baptism, that he closed his big book with a clang, and declared that he would never argue with me any more. The captain, jumping up, swore with an oath that the "little one" had the best of it, and Mrs. Baker smiled her approval. I pass over the general features of the voyage. Arriving in the river Mersey early in the morning, and the tide not serving, the prospect was to remain on board till the tide changed. The captain hailed a boat to go on shore, and bid me go with him. At first I declined, knowing I had no means, but by persuasion I consented. He asked me where I was going to, and if I knew any one. I told him "Stanley Buildings," and I knew no one only as my credentials named certain persons, such as Messrs. Ward, Hedlock and Wilson. He accompanied me to Stanley Buildings, but finding no one there, it being too early for office hours, he invited me to breakfast. After breakfast, he took me to the office of the _Millennial Star_, requesting me before leaving, to come down to the dock at a certain hour, which he named, as the ship would then be in her berth. At the appointed time I was there. My little trunk was examined and passed. I was in the act of throwing it over my shoulder when the captain seized it, hailed a cab, threw the trunk to the driver, and literally pushed me inside the cab. I then said: "Captain, this is pushing things to an extreme. I have no money, I gave you all I had. I owe you $40.00 balance of my passage money. How can I pay this fare and you?" "With this half sovereign pay your fare. As to the balance of the passage money, pay that by preaching the gospel as you know it, and as your little book (a small pocket Bible) teaches it. Do all the good you can, and when you pray, as I know you do, for I have heard you on board the ship, pray for Sam Baker. God bless you; and when you get through and want to go back home, and I am in port, come to me and I will take you back free." Then giving the door of the cab a slam, he said: "Take this boy to Stanley Buildings!" I never saw Captain Baker again. I learned that in a subsequent voyage he was lost at sea, in a terrific storm. On the receipt of the news, as sensibly as you can hear a penny drop into an empty contribution box, so sensibly did my monitor of the levee tell me of my duty--to be baptized for Captain Baker. Baptism for the dead was then a new principle in this age, and one but recently revealed through the Prophet Joseph; I therefore hailed with joy unspeakable this, another direct manifestation of the presence of God with me, the divine inspiration of Joseph Smith, and the truth of this work. My arrival at Liverpool was in the midst of the dazzling sumptuousness of the Joint Stock Company. Feastings, dress and the appointments of well-paid attaches were the order of the day. My appearance as to dress was not becoming. I saw in fancy my presiding officers there, myself, my intended visit home, penniless. Yet had not God marvelously wrought for me? Why should I despair? Placards announced my coming--the first from the temple at Nauvoo. Sunday found me in the pulpit, with a vast host assembled. How shall I, in adequate words, portray even now the grandeur of language, ideas, the sublimity of the opening vision of mind, as I dilated on "Ye must be born again?" How enwrapped, how enlightened I was by the Spirit! How scripture, unthought of, unknown or unappreciated before, marched in single file before my mind! How, after nearly two hours, I sank to my seat exhausted, and thought of my clothes and my mother's chagrin if I saw her in that plight. After the benediction, I descended to mingle with the people. Many strangers to the hall and the Saints came trooping to me, eager to press my hand, leaving therein weighty metallic evidences of their appreciation of a God-helped "Mormon" missionary. I now had more money than when on the levee at New Orleans. How vividly I recall, even now, my gratitude, as on bended knees at my lodgings I thanked God for His wonderful interpositions in my behalf, and what joy I felt as I counted the metallic evidences of trust and answer to prayer. As soon as I could I visited home, from which I had been exiled for my faith. They scanned me well, and one member of the family, referring to our mode of traveling--without purse or scrip, wanted to know if I had come home to sponge on them. I replied "No!" and, putting my hand into my pocket, drew forth a sovereign. Pushing that towards them, I remarked, "That will pay my board bill while I stay. Our Elders do not sponge!" I was proud that I had good clothes and money. At the Sunday dinner the same acrimonious feelings were again exhibited. I arose from the table, sorrowed that years of absence had not softened their hearts towards me and the cause dearest to my heart, remarking that "This evening I will preach in the Theobald Road room, at 6-30." My brothers came to hear me, and here again God opened the sacred volume, showed me new beauties, gave me impassioned language to expound the scriptures, afforded me power to enchain the audience, and again to see strangers rush to give me money. My brothers laughed the laugh of unbelief, while strangers and Saints thanked God for the words heard, and gave me more money. I hope this brief and hurried but truthful narrative may inspire some young Saint, missionary or otherwise, to be honest and trust in God when out without purse or scrip. OVERCOMING DIFFIDENCE. By G. Q. C. DIFFERENCE IN PERSONS ABOUT SPEAKING IN PUBLIC--THE LORD WILLING TO HELP HIS SERVANTS TO OVERCOME TIMIDITY--EARLY EXPERIENCE IN PREACHING--A FEELING OF FEAR AND THE SPIRIT OF GOD NOT CONGENIAL--TIMIDITY CONQUERED. It is most interesting to listen at meetings to the different testimonies which the Latter-day Saints bear concerning the work of God. The experience of no two persons is exactly the same, and yet all are true. One is impressed with an evidence of the truth in one way and another in another way. So also it is with the experience of the Elders; the experience of each varies according to the constitution and temperament, the bent of mind and the circumstances which surround each one. We have met with a few men in our life who never seemed to know what it was to be timid in standing up before an audience. They always seemed to be perfectly self-possessed, and did not suffer in the least from fear; while we have known others who felt that it was impossible for them to stand on their feet and address an audience. Some Elders in starting out, quickly conquer their feelings of timidity. They soon get into the habit of thinking and talking upon their feet. They seem to care nothing about the congregation, while others require a long time to get accustomed to speaking to audiences, and are easily embarrassed. We firmly believe that the Lord will help every man to overcome this timidity when sent upon a mission to preach the gospel. If he does not conquer the feeling of fear, it is because he allows it to master him, and does not use that faith which he should to shake it off. The writer started out as a missionary when he felt that he was but a comparative youth. He was exceedingly timid, and had a mortal dread of standing up before a congregation. He sometimes thought that no one could have suffered from this feeling as he did. But there was one thing that he made up his mind to do--to never shrink from the discharge of his duty. If he should be called upon to pray, to bear testimony or to speak, he was resolved that he would do his best, and put his trust in the Lord to help him out. With the exception of a few meetings, his first experience as a missionary was in preaching in a strange language to a foreign people. This was doubtless more embarrassing than it would have been to speak to the people in his mother tongue, because there was his awkwardness in the use of the language in addition to the ordinary feelings of timidity to contend with. He well remembers the feelings that he had prior to the first meeting. If he could have run away, and done so honorably, he would have done it, but this would have been disgraceful. He did the best he could, and suffered considerably from embarrassment; and though he baptized some nineteen souls in the ensuing five weeks, yet he suffered at each meeting from the same feelings of dread. Something occurred on the sixth Sunday to arouse him and make him somewhat angry. The conduct of some preachers and opponents of the gospel was very hateful, and in attending meeting that day he enjoyed greater liberty than he had at any time previously. A fearless spirit took possession of him, and the Spirit was able to speak through him as it had not done before. The feeling of fear when it rests upon a man, drives away the Spirit of God. The two spirits cannot exist in the same bosom. One must have the mastery. If the Spirit of God has the mastery, it drives away all fear, and enables a man to speak under its influence with power. If the spirit of fear has the mastery, the Spirit of God is checked, and the man is not able to tell the people the will and counsel of the Lord. After six weeks' preaching in this locality, the writer visited another place, where the people were very anxious to hear. He succeeded in getting a large meeting-house to preach in, and when he arose to give out the hymns and to pray, the sound of his own voice in the building frightened him. The congregation was a larger one than he had ever addressed before; but he prayed earnestly to the Lord for help. He knew that no power but God's could assist him and enable him to declare the truth. After reading a portion of the scriptures, he commenced speaking, and continued to address the people for upwards of an hour. He was completely carried away by the Spirit, and fear was banished. Tears coursed down the cheeks of the congregation, and many felt the power of God to so great an extent that they came forward and offered themselves for baptism. A great work was done in that place and the vicinity, and from that time to the present--about thirty years--the writer has never suffered from fear as he did previous to that day. It is true that many men never can arise before a congregation without feeling some degree of embarrassment and trepidation. The writer is one of these; but that fear which paralyzes the mind, that impairs the memory and produces a feeling of dread and utter forgetfulness of everything that one knows, he has never experienced from that time. We relate this instance in our experience to show how differently Elders are affected. Some can speak without any difficulty or fear after the first time they get on their feet. It takes others, as in our own case, a longer time to overcome this feeling, probably arising from the fact that some have by nature more of that man-fearing spirit. Others, again, may require a still longer time; but what we wish to impress upon our young readers, and upon all who read these pages, is that they should not be discouraged because the first time they get on their feet, or the second or third, they do not speak with that freedom they desire. When the Spirit of God takes possession of a man, and he will yield to its influence, it will take away all fear, and enable him to tell the truth in great plainness; and if he will persevere, nothing doubting, we dare promise every Elder that he will be able to overcome his feelings of fear and embarrassment, and be filled with holy boldness to declare the gospel unto the people in whose midst he is appointed to labor. THE LORD WILL PROVIDE. By C. H. B. A MOTHER AND CHILDREN IN GREAT WANT--THE MOTHER'S FAITH--HER PRAYER--IS PROVIDED WITH MONEY IN A MYSTERIOUS WAY. In the year 1864, a little boy named Charles lived with his mother and sister in the city of C----, near the central part of the State of Indiana. His father and elder brother had enlisted in the army, then fighting for the Union. Charles was but four years of age, not large enough to earn anything, and their daily food depended upon what his mother earned by her hard day's labor. It was in the winter season. Times were hard, and growing worse every day, and the people had but little for the mother to do. It was with great difficulty that she earned enough for herself and children to live upon. One morning she went out in the cold wintry blast and gathered bark from the fence rails to keep her children from suffering with the severe cold, and at breakfast she gave them the last crust of bread that was in the house, not eating any herself. Then she went out into the city to seek something to do to earn some more bread for her little ones. But after a long search she returned, very tired, both in body and mind, without accomplishing her object. The poor woman sat down and wept bitterly. Her children were crying for bread, and she had none to give them. But when they again asked her for bread she said to them, "The Lord will provide." Presently she knelt down, her bosom swelling with grief, and asked the Lord to spare her children's lives. Then rising to her feet, she thought of some carpet rags she had put into a barrel just the day before, and decided to take them to a store and see if she could sell them for some bread. Just as she turned the barrel up-side down, to empty out the rags, she said in a tone of motherly kindness: "Dear children, do not cry; the Lord will not let us starve." Then she turned the barrel back, and, on looking into it, what do you suppose greeted her eyes? It was something that made her countenance beam with gladness and her eyes dance with joy, and she exclaimed, "The Lord will provide! Blessed be the name of the Lord!" _It was a dollar bill_. It had never been lost there, because she had washed out the barrel the day she put the rags into it. But how it got there I will leave you to form your own opinion. Suffice it to say, that it was neither in the rags nor barrel the day before. It purchased bread enough to last them a few days, till they received seventy dollars sent them from the army. DIALOGUE ON RELIGION. _Which occurred at Healdsburg, Sonoma Co., Cal., in 1857, between Doctor Bonham, a Methodist Minister, and a "Mormon" Elder_. By H. G. B. DR. BONHAM.--I understand that you are making some prosylytes to your Church in this country. "MORMON" ELDER.--Yes, we have some fifty or sixty members that have been added to the Church lately, on this side of Sacramento River. DR. B.--Nine-tenths of the religious portion of the community in this country look upon your people as being deceived, and your ministers as deceivers, and your doctrines as being false and pernicious. M. E.--Yes, I am aware of this fact, and also of another fact: that is, that the same opinion prevailed among nine-tenths of the Pharisees and Sadducees, eighteen hundred years ago, about our Savior and His apostles and prophets, and the doctrines which they taught. The same kind of religious sentiment was arrayed against the gospel then, as now. DR. B.--But you must know that the doctrines of a new revelation, and of apostles and prophets are a delusion, and that you are leading astray many of the people. M. E.--Then the Bible must be a delusion, and it must be that it is leading many of the people astray, for the Bible teaches the same doctrine that we teach, namely, new revelation, apostles and prophets. DR. B.--I deny that it does. "The law and the prophets continued until John, after which the kingdom of heaven was preached." M. E.--Would you prove by this quotation that there were to be no more revelation, nor apostles and prophets after John? Then, indeed, was Jesus Himself a false prophet, and His apostles were false teachers, and all that was revealed to the world through Him and them was also false. Such a conclusion is impossible. What, then, are the facts? The kingdom of heaven was really preached afterwards, and that, too, by apostles and prophets, with a continual flow of revelation. DR. B.--Yes, I will agree that new revelation and apostles and prophets were necessary till the kingdom was established; but after that time, they were no longer needed, and were rightly done away. They left us a perfect pattern in the New Testament, which is all that is needed to guide the church in all things. M. E.--And, according to this perfect pattern you allude to, you have elders, bishops, priests, teachers and deacons in your church, have you? DR. B.--Yes; to be sure we have. And these officers are in our church according to the perfect pattern given us in the New Testament. M. E.--I suppose, then, you have apostles, prophets and seventies in your church, thus following out the perfect pattern to its completeness. DR. B.--No; we have no apostles nor prophets; nor have we any seventies. They are all done away with. M. E.--Now, can't you see that you are inconsistent? If the New Testament pattern requires elders and bishops to be organized in the church, it also requires apostles and prophets just the same. If this pattern is authority for an elder, it is just as good authority for an apostle. If authority for a bishop, it is just as surely authority for a prophet. Your assertion that they are done away with, and no longer needed, is a palpable contradiction of the plainest truths of the New Testament pattern. DR. B.--Does not Paul, in the 8th verse of the 13th chapter of his first letter to the Corinthians, say, "Whether there be prophecies they shall fail?" M. E.--Yes, and in the 10th verse of the same chapter Paul plainly tells them when prophecy shall fail, that is: "When that which is perfect is come." Paul, in his 4th chapter to the Ephesians, 11th to 13th verses, also refers to the apostles and prophets as being necessary in the church to bring about this perfection, also for the work of the ministry, and to continue "till we all come in the unity of the faith." The work of the ministry is not or ought not to be done away. The perfecting of the Saints, and that unity spoken of, are works that belong to all time, as surely as it was necessary in Paul's time. Therefore, your quotation from Paul is certainly a very strong proof in favor of our doctrines. DR. B--I cannot see the necessity of apostles and prophets; nor do I believe that God intended that they should be continued in the church. Is it not written in the last chapter of John's Revelations, 18th and 19th verses, that if any man shall add to or diminish from the words of this book, that a heavy penalty shall rest upon him? If God did not allow any more revelations to the world than they at that time possessed, then the necessity for apostles and prophets no longer existed, as they were the only mediums through whom He revealed His will to mankind. M. E--What you see, or cannot see, or what you believe, or do not believe in this connection, does not amount to a pin, unless you see and believe the truth. In the 12th chapter of the first epistle to the Corinthians, Paul compares the church of Christ to the body of a man, placing the apostles and prophets as the head of that body; other officers and members composing the other portions of the body. There were many members, yet but one body. God had set the members in the body as it pleased him; first, apostles, then prophets, etc., down to the feet. The head could not say to the body, "I have no need of you;" nor again, could the feet say to the body, "We have no need of you." The body could not live an hour without the head. Therefore, the church of Christ could not live without apostles and prophets, these constituting the head of the Church. DR. B.--But you have not answered my quotation from John, forbidding any addition to the word of God, thus cutting off the necessity of new revelation, and the channels or mediums through which it was given, forever after. M. E.--That was just what I was going to come to when you interrupted me. God did, indeed, forbid any man to add to, or diminish from His word, as you correctly quoted. Also in Deuteronomy, 4th chapter and 2nd verse, we find a similar prohibition, given through Moses. Now what do these passages prove? Simply this: Man shall not add nor diminish, but the Lord can do so at His pleasure. A few days after the death of Moses the Lord began to reveal more of His word to Joshua, the successor of Moses. And it is recorded in history that the Lord did the same thing in St. John's case, for he wrote his narrative of the gospel and his three epistles after his Book of Revelations, from which you made your quotation. DR. B.--Your doctrines are the most dangerous that I know of, and the best calculated to deceive the ignorant and the unwary. And your preaching ought not to be allowed in this country, and I shall try to prevent all that I can have any influence over from going to hear you. M. E.--I have not done with your quotations yet. No man in our Church has ever added to or diminished the word of God. We have never violated those restrictions in the least, but the Methodists and many other sects of the present day have both added to and taken from the word of God. They have added the practice of infant baptism, and substituted sprinkling for the ordinance of baptism by immersion. They have heaped to themselves teachers, having itching ears, who have turned from the truth and have added their fables; they divine for money and preach for hire. They have added the mourner's bench to what they call the worship of God. The fear of God is taught by the precepts of men, and nearly all that is preached or believed in by them is of their own adding. They have diminished from the word of God in that they deny new revelation, apostles, prophets, seventies, the gifts of the Holy Ghost, the ordinances and power of the gospel, and all the grandest, best and most glorious promises contained in the great plan of salvation. And I warn you to beware that the plagues John spoke of be not added to you, and that your part in the book of life and your part in the holy city be not taken away. For you have "transgressed the law, changed the ordinances and broken the everlasting covenant." DR. B.--I understand that the government is sending an army to Utah, to exterminate you "Mormons." And I think it will serve them just right. Such gross impostors ought not to be allowed to live. No such delusion should be tolerated among civilized communities. M. E.--That's right; come out in your true colors! Like the Pharisees of old, when you cannot bring any arguments to prevail against the truth, you would resort to the sword--you would have recourse to arms--to violence, and destroy all those that love and sustain the truth. And you, Doctor Bonham, would have been first among the men that crucified the Redeemer, had you lived then. You would have been the man to have beheaded John the Baptist, and for the same reason; and to have slain the apostles and prophets. Your antipathy to apostles and prophets prove it. "Fill ye up then the measure of your fathers," the Pharisees. TESTIMONIES FOR THE TRUTH. By BENJAMIN BROWN. CHAPTER I. THE AUTHOR'S BIRTH AND PARENTAGE--EARLY RELIGIOUS IMPRESSIONS--MARRIAGE--VISION OF HIS BROTHER, AND OF THE BIBLE--THE AUTHOR DREAMS OF PREACHING--ATTENDS A "PROTRACTED MEETING"--HIS IMPRESSIONS WHILE THERE--HE MEETS WITH THE LATTER-DAY SAINTS--VISION OF TWO NEPHITE APOSTLES. I was born on the 30th of September, in the year 1794, in the town of Queensbury, Washington County, State of New York. My father, Asa Brown, belonged to the denomination of "Friend Quakers." His business was that of a farmer. I worked with him chiefly until I was twenty years of age. During my boyhood I was much deprived of the benefits of education, owing to my father's removing from place to place, in new settlements, they affording him greater facilities for the purchase of cheap land than older ones. By these means he was enabled to have his children settle around him. Being thus brought up, far from the abodes of the religious sectaries of the day, my ideas of religion were just those which are naturally instilled into the mind by the statements of Scripture, where no priestcraft exists to pervert them, diminish their force or cloud their meaning; consequently, I believed in the Bible just as it read, where the self-evident rendering of the context did not prove it figurative or parabolic. The idea that revelation from God was unattainable in this age, or that the ancient gifts of the gospel had ceased forever, never entered my head, until I gathered the notion from the creeds of churches with which I became acquainted in after years. I can remember many times, on occasions of sickness among my relatives, while yet quite a boy, retiring to some barn, or other convenient place of the kind, and their being suddenly restored to health, in answer to prayers offered there, by me, in their behalf. I continued thus until about fifteen years of age, when circumstances caused me to live in settlements where the sects of the day had established some of their churches, and I was unfortunate enough to hear their preaching. I soon began to lose my pure, simple ideas of God, and imbibe those more generally received; and, shortly after, by listening to the contending opinions of these parties, I found the hitherto simple Bible a perfect mystery. I had previously been seriously and religiously inclined, but the jarrings and uncertainty of my new ideas shook that simple faith which I had reposed in the Scriptures, and in God, until I began to mix with light or vain company. I at times thought little about such matters, but, in moments of reflection, the Spirit of the Lord would often show me the folly of my conduct, and bring to my remembrance the goodness of God manifested to me in past times. The Universalist system appeared to me the most reasonable of the various denominations I came in contact with. The horrible hell and damnation theories of most of the other parties, in my idea, were inconsistent with the mercies and love of God. However, I did not actually join the Universalists. But their doctrines, with respect to the eternity of punishment, etc., savored to me of a more generous and God-like nature, than the contracted notions held by the other denominations, concerning God's purposes towards the human family. Amidst all the folly which, for short periods, I gave way to, a deep anxiety possessed me to find the truth, and I visited, and, to some extent, mingled with, the religious professors of many of the sects, at their meetings, and took part in the same. About the age of twenty-five, I married, and settled on a small farm of my own. About nine or ten years later than this, after a fatiguing day's labor, I returned home one evening, and, having partaken of my supper, turned my back to the fire, as my custom was, and leaned, with my head on my arms, on the chair top, to rest myself, and dry my clothes, which were moistened with the perspiration caused by the heat. My wife retired to rest, expecting me shortly to follow. Thus left alone, I was musing on things generally, but not particularly on any religious subject, when a vision of my brother, who had died some fourteen of fifteen years previous, appeared before me, praying. I heard his voice clearly and distinctly, and listened attentively. In the course of his prayer, he referred to the great work to be done on the earth during the last days, quoting several Scriptures. I did not, however, fully comprehend the meaning of them, until, coming into the Church of Jesus Christ of Latter-day Saints, years after, I saw the applicability of his words to the views of that people, with regard to the restoration of the gospel gifts, the great work of gathering the Saints of all nations in the last days, and the fullness of the latter-day glory, for he particularly prayed for the hastening of these things. Soon he disappeared from my view, when suddenly, to use a Scripture phrase, a sound, as of a rushing mighty wind, with some accompanying influence, seemed to fill the house and myself, and I heard a voice saying: "This is the spirit of understanding." An open Bible appeared before me, so peculiarly placed, that I could see portions of several books of the prophets and apostles at once. Directly I heard the above words, I began to read, understanding and intelligence burst upon my mind, and the glory and beauty that seemed to shine forth in the subjects treated upon, no language can describe. The despatch with which I read, astonished me, for I seemed able to read a chapter in the time usually occupied in reading a verse, and the contents of a whole book were laid before my mind about as quickly as otherwise I could have perused a single chapter. With the rapidity of lightning, various truths of the Bible were presented to my mind, and what each prophet or apostle had said on each particular subject met my eyes, in consecutive order, concentrated and connected, showing that each and all of those men were inspired by the same Spirit, and had a distinct knowledge of the same grand events and glorious truths, particularly those which I had heard my brother pray about. I never before saw such _connection_ between the Scriptures. What one prophet had said on a subject met my sight, and directly, with the quickness of thought, I read what each of the other prophets or apostles had said about the same thing. I saw the whole at a glance, brought as it were to a focus. Such a chain of testimonies, and an interweaving of evidences, accompanied with that perception and comprehension which the Holy Ghost alone can give, none can realize but those who have received that Spirit and revelations unto themselves. Such persons know just how it is. I was disturbed, apparently in the midst of my vision, by my wife's calling to me, when the vision left me, and I felt just like a hungry man who is called or snatched suddenly away from a feast. But the joy and peace with which my spirit was filled remained with me, and I glorified God. Things went on much as usual, till something like a year afterwards, when I had a singular dream, which, as it had a bearing on my future life, I will relate: I dreamed that I had been called to preach the gospel, and the first time I thus officiated, it was in a school-house, in an adjoining town, with which I was well acquainted. I saw all the members of the congregation, which was small, and, when I awoke, I could distinctly remember the position each person occupied in the room. This so impressed my mind that I told my wife of it, and said I believed it would be realized; but she scouted the idea. What was I, a working man, to do with preaching? Well, at other times, it would have appeared equally foolish to myself, but it had been given to me that her mother, living at the place, knew by a dream the same thing, and I told this to my wife. At last she promised that, if it turned out to be the case, she would believe the dream to be true. In a day or so, we paid her mother a visit, and found that she had dreamed, that night, that I was coming to preach in the town where she lived, and we learned, from her friends, that she had been entreating one of her relatives to carry her to my residence, that she might tell me of it. Although the truth of the dream was thus proved to me, I little thought what doctrines I was to preach, and in connection with what people or church. But I was to have greater evidence of the truth of my dream, as will be seen hereafter. Five years more passed, and I was still unconnected with any religious party. At this time, what were called "protracted meetings," or religious services, continued for days, and sometimes weeks, were very popular in America. In common with the "Universalists," I felt unfavorable to the meetings, but such magnificent reports of their results--the wholesale "conversion of souls," led me to attend one. I humbled myself, and determined to divest my mind of all prejudice, and put myself at least in a position to receive all the good that could be obtained. Before going, I covenanted with the Lord, that if He would reveal His mind and will unto me, whatever sacrifice or duty He might require at my hands, I would do it. Little did I think of the way my truthfulness would be tried, or possibly I might have shunned such a contract. As soon as I began to attend, I felt the Spirit of the Lord operating upon me, so that I seemed filled to overflowing with its teachings. A continual stream of glorious truths passed through my mind, my happiness was great, and my mind was so absorbed in spiritual things, that all the time the meetings lasted, which was about fifteen days, I scarcely ate or drank anything. At other times, that which I subsisted on during these fifteen days, could scarcely have sustained life, but the Spirit of the Lord so operated on my system, that I felt full all the time, and had no desire to eat or partake of anything. The subject of "Freemasonry" was just then agitating the public mind, so that many of the churches were divided about it, more especially the one to which most of the members attending this meeting belonged, being divided into "Masons" and "Anti-Masons." This meeting was called the "Masonic party." The other minister of the same church held Anti-Masonic principles, and refused to meet with the Masonic party, and kept most of his party away. This caused a great deal of quarrelling and contention, and much anger and bad feeling, of which I knew but little until afterwards. I had heard of the two parties, but had not interested myself in the matter, and consequently did not care much about it. While sitting in the meeting, listening to the preaching, being much interested in what was being said, the Spirit of the Lord came upon me, and revealed that I was to visit the minister of the Anti-Masonic party, Judge Cushing, and tell him of his foolishness and wickedness in increasing the spirit of division between those who ought to be united as brethren in one common interest. It rained hard at the time, and feeling rather taken up with the preaching, I thought I would delay until the close of the meeting. This mission to me was a very hard task. How was I, a man from the thrashing-floor, to reprove a minister, and, moreover, a judge? But a few minutes had scarcely elapsed, before the word of the Lord came to me again, with greater power than before, that I was to go _at once!_ I had covenanted with the Lord, and I felt determined to fulfill, if it killed me; so I sprang to my feet, took my hat, and departed from the meeting. I found the judge at a public inn, engaged in making some purchase. I requested to speak with him for a few minutes in private. He said he would attend to me presently. I sat down, but I had hardly done so before the Spirit of the Lord was again upon me, like fire in my bones, commanding me to deliver my message directly. I again requested to speak with the Judge, stating that my business was urgent. He complied this time, and retired with me outside the house. The Spirit of the Lord gave me utterance, and filled my mouth with words, and I laid before him, in language which was given me, the impropriety of his conduct. The same Spirit bearing witness, the judge acknowledged his folly, said he would amend, and told me that he had spent many sleepless nights as a result of his course. He also said that, directly I sat down, something told him for what I had come, although I was a stranger to him. In fact, he knew nearly as well before I had spoken, as after. This confirmed my faith that the Lord had sent me, but it was a great trial to my feelings at the time. However, I had another trial to undergo, which occurred some days afterwards during the same meeting. While the minister was preaching, it was revealed to me to arise and declare to the congregation, that they, before coming together to pray for the conversion of others, ought first to be reconciled one to the other, so that their gifts of prayer might be accepted by the Lord. The Spirit also said, that some in the congregation were guilty of oppressing the poor, taking unlawful usury, oppressing the hireling in his wages, and many other sins of a similar character. I waited until the preacher had finished his discourse, during which the idea of having to arise and speak before this congregation of about fifteen hundred people, most of whom, being members of Christian societies, I considered better persons than myself, filled me with fear, and the perspiration rolled off me profusely. Could such a thing have availed, I would sooner have given five hundred dollars than have buckled up to this task, but there was no escape; I had covenanted, and the moment the minister ceased speaking I delivered my message. It was received very well by the congregation, many fancying I was converted to their faith, and, being blessed with such gifts, a bit of a prize. On coming out, two men, one a justice of the peace, and the other a colonel, came up to me. The justice asked why, if I had anything against him, I did not, as the Scripture directs, go to him privately, and not expose him before all the congregation. The other said, "If you have got a man by the throat, you need not think that because it is pleasant to you, it is so to him." I told them that as the cap seemed to fit they might wear it. But I was much surprised, for I was not aware they were present. About a day previous to the close of this meeting, I received a more important communication than either of the previous ones. A knowledge was given me that the ancient gifts of the gospel--speaking in tongues, the power to heal the sick, the spirit of prophecy, etc., were just about to be restored to the believers in Christ. The revelation was a perfect knowledge of the fact, so sure and certain, that I felt as though the truth had been stereotyped upon me. I knew it from the crown of my head to the sole of my foot, the whole of my system being filled with the Holy Ghost! I can compare it to nothing better than the change made on a clean sheet of paper by a printing press, leaving an indellible impression behind. As the Spirit did not tell me _to whom_ these things were to be restored, I at first fancied, in my ignorance, that the people with whom I had been meeting were about to be blessed with these things, so I joyfully visited the minister of the meeting, and laid before him the intelligence I had received. But, to my great astonishment, I met with an utter repulse. He told me it was all of the devil, for such things had ceased forever! Had anyone knocked me down with a beetle, I could not have felt more sensibly the opposition between the spirits by which we were actuated. I soon found, by the bold and determined way in which he fought against the principle of present revelation, etc., that it was not to him or his people that these gifts would be given. So I sought for them elsewhere. A few days afterwards, curiosity led me to visit the Latter-day Saints, among whom I witnessed a fulfillment of the prediction, for I beheld a manifestation of the gifts of prophecy and tongues, and received the latter myself. Notwithstanding this confirmation which I had received of the truth of the Church of the Latter-day Saints was very great, I did not feel sufficiently convinced to be induced to join them at once. I had experienced the Spirit of the Lord in a similar way elsewhere, so that when the Elders of the Church, at this meeting, urged upon me to yield obedience to the gospel they preached, which possessed such evidences as the manifestation of the ancient gifts, I treated the Elders very lightly, and replied, that as for the gift of tongues, I could speak in tongues as well as any of them. So I could, for directly one of them manifested this gift, the gift of tongues rested upon me, and gave me the same power. Thus did the devil seek to blind me, and turn that testimony which the Lord had given me for the truth, almost into an evidence against it! However, I procured a Book of Mormon, and took it home to read, determined to investigate until I was fully satisfied. But I had scarcely begun to read, before I felt greatly to dislike the book. Ere I had perused ten pages, I rejected it altogether. Acting in this bigoted manner, I had resigned myself to the evil influence that was gaining power over me, so that, directly after, I felt a similar dislike seize me towards the Bible. Its statements of miracles, etc., appeared to me to be compounds of the grossest absurdity possible. I could see no light or good in it, and actually resolved never to read it again! But, oh! the darkness that seized me as soon as I had made this resolution! The light that was in me became darkness, and how great it was, no language can describe. All knowledge of religious truth seemed to forsake me, and if I attempted to quote Scripture, my recollection failed, after the first word or so! So remarkable was this, that it excited reflection, and caused me to marvel, and finally I determined to repent of my resolve respecting the Bible, and I commenced to read again. The book was hardly in my hand, when, as in a moment, my light and recollection returned as usual. This made me rejoice, and immediately the idea flashed across my mind, "What have you done with the Book of Mormon? Behave as fairly to that." I soon reprocured it. But, even this time, I felt prejudiced against the book. I resolved, however, to read it through, and I persevered in its perusal, till I came to that part where Jesus, on visiting the continent of America, after his resurrection, grants the request of three of the apostles whom he had chosen, to permit them to live until his second coming on the earth (like unto John spoken of in the Bible). Here my mind half yielded to the belief which arose within me, that perhaps it might be true, whereupon I took the book and laid it before the Lord, and pleaded with Him in prayer for a testimony whether it was true or false, and, as I found it stated that the three Nephites had power to show themselves to any persons they might wish to, Jews or Gentiles, I asked the Lord to allow me to see them for a witness and testimony of the truth of the Book of Mormon, and I covenanted with Him, if He complied with my request, that I would preach it, even at the expense of my life, should it be necessary. The Lord heard my prayer, and, about five days afterwards, two of the three visited me in my bedroom. I did not see them come, but I found them there. One spoke to me for some time, and reproved me sharply on account of my behavior at the time when I first attended the meeting of the Saints, and treated so lightly the gift of tongues. He told me never, as long as I lived, to do so again, for I had grieved the Spirit of the Lord, by whose power that gift had been given. This personage spoke in the Nephite language, but I understood, by the Spirit which accompanied him, every word as plainly as if he had spoken in English. I recognized the language to be the same as that in which I had heard Father Fisher speak at the meeting. Such a rebuke, with such power, I never had in my life, before nor since, and never wish to have again. I was dumb before my rebuker, for I knew that what he said was right, and I felt deserving of it. How these men went, I do not know, but directly they were gone, the Spirit of the Lord said to me, "Now, you know for yourself! You have seen and heard! If you now fall away, there is no forgiveness for you." Did I not know then, that the Book of Mormon was true, and that Joseph Smith was a prophet of the Lord? Surely I did, and I do now, as surely as I know that I live. The world wonders at the zeal and faith of "Mormon" missionaries in diffusing their principles over the world; but the surprise of the world would soon cease did they know by what evidences the truth of the faith of the Latter-day Saints had been made known unto them, for by such proofs as the foregoing, and by the revelations of the Holy Ghost, in tongues, prophecyings, visions, etc., has the work of the last days been attested unto thousands upon thousands, in ways so peculiar, and attended with such circumstances, that no power of sophistry or reason can possibly show these proofs to be the effects of a fanatical mind or a diseased imagination. And even could these proofs be overturned, the Latter-day Saints have still stronger proofs found in the evidences of glorious principles, never before discovered, harmonizing with each other, and every known truth, and clearing up and connecting Scripture statements from beginning to end, unlocking the great science of life, shedding light on our existence, and discovering, in the arrangement and combination of these truths, an infinite intelligence that none but a mind that knew the end from the beginning could display! CHAPTER II. VISION OF THE LAST DAYS--BAPTISM OF THE AUTHOR AND FOUR OTHERS--HIS WIFE'S DREAM AND BAPTISM--HE IS ORDAINED AN ELDER--VISITS KIRTLAND--ON HIS RETURN, IS ATTACKED BY FEVER--IS MIRACULOUSLY HEALED--RE-VISITS KIRTLAND--BEGINS TO PREACH--MIRACULOUS HEALING OF A CANCER--ACCIDENT AND MIRACULOUS HEALING OF JESSE W. CROSBY--POISON MIRACULOUSLY NULLIFIED----CASTING OUT OF EVIL SPIRITS. I was not baptized directly, as I hoped to have the pleasure of seeing my wife comply with the same ordinance, when we could enter the Church together. In the meantime I prosecuted my inquiries. Shortly after inquiring of the Lord concerning the truth of the judgments preached by the Latter-day Saints as being at hand, and impending over this generation, I was shown, in answer, by a vision, the various scenes described in the revelations of the ancient prophets. The inhabitants of the earth appeared before me in their various occupations--plowing, sowing, fishing, and engaged in mechanical business. I saw them, under the infliction of the plagues, etc., lift their eyes towards heaven, curse God, and die. I also saw many other things as predicted by ancient prophets. Thus do I _know_ the truth of the Bible as well as of the Book of Mormon, and I am witness for both! A whole year and a half I deferred my baptism, still waiting for my wife, who, although at first favorable to "Mormonism," had become a determined enemy to the Church. When I went to hear the "Mormons" preach at Westfield, a village where the Twelve Apostles were holding their first conference, curiosity had drawn great numbers to hear them, so that they had crowded meetings all the time. The second day of this conference, I, with four others, was baptized by Elder McLellin, and confirmed the same night. While undressing on the banks of the creek, preparing for the ordinance, Satan made a last effort to prevent my entering the Church. A man, walking along by the water's side, came up to me and said, "I wish to speak to you for a few minutes before you go into the water." Thinking, of course, that he was a friend, or a member of the Church, who intended to give me some instruction as to my behavior in the water, I followed him, and, having got me to retire some rods off, he said, "Have you heard what has come out?" "No," I replied, "what about?" "Why," he continued, "concerning the 'Mormons.' It has been discovered that it is all an imposture, a regular hoax to deceive the people. The affair has just come to light. If you wait only a little, you'll hear all about it." At first this completely stunned me, for I was listening very attentively, considering him one of the Church, and for a moment I began to question, but quickly recollecting the manifestations I had received, I told him he was a child of the devil, and I pushed past him to the water, and was baptized at once. This was on the 15th of May, 1835. My wife, who had managed to be present when I was going to the water, and even threatened that she would not live with me, was, for a long while after, (perhaps a year and a half,) bitterly opposed to the work, but I knew from the Lord that she would come into the Church, and I told her so. As the way she was at last brought in was very curious, I will mention it. She dreamed one night that a large company of visitors had come to her house, for whom she had to prepare supper. On going into her buttery to procure the necessary food to cook, she could only find a small potato, about the size of a robin's egg, lying on a wooden trencher. However, with this small stock she commenced, and by some wonderful means converted this little affair into a splendid preparation of pies, puddings, etc. When they were ready she stood still, wondering how it had all been done, for, as may be supposed, it puzzled her sorely to conceive how, from a small potato, and that on a wooden trencher, she had produced such an elegant entertainment. Just at this moment while she was thus marveling, I was awakened from my sleep, with a command sounding in my ears that I was to say to my wife, "Don't you remember hearing that you should not despise the day of _small things?_" I was to speak at once, without waiting. So I awoke her, and without any preface did as I was bid. The wonderful concurrence of these words with her dream, and the self-evident interpretation of it, referring as it did to her past conduct (for one of the principal reasons of the opposition she felt to my joining the Church was, that she considered it disgraced her to have her husband belong to a Church that was so poor, and everywhere spoken against), so impressed itself upon her mind, with other confirmations, that she was baptized, and has remained firm to the Church ever since. When I had been in the Church about three months, I was ordained an Elder, under the hands of Jared Carter. The next day I, with my wife, went up to Kirtland, to visit the Saints living there. After a very happy time, during which the book of Doctrine and Covenants was first presented to the Church, we started for home. While on the lakes, I was attacked by one of the lake fevers prevalent there, and became very ill indeed. I was, however, taken home and put to bed. The same day two Elders of the Church called in to see me, and finding I was in such a condition, they laid their hands upon me. While their hands were yet upon my head, I felt the disease remove from my body, commencing at the pit of my stomach, moving gradually upwards towards the hands of the Elders, and I was made perfectly whole. The same day I was out at work milking my cows, and went around to invite my neighbors to hear the preaching in the evening. This was the first case of healing I had ever witnessed. The succeeding winter I again went up to Kirtland, to attend the dedication of the temple, and to meet with the solemn assembly that was there convened. There the Spirit of the Lord, as on the day of Pentecost, was profusely poured out. Hundreds of Elders spoke in tongues, but, many of them being young in the Church, and never having witnessed the manifestation of this gift before, some felt a little alarmed. This caused the Prophet Joseph Smith to pray to the Lord to withhold the Spirit. Joseph then instructed them on the nature of the gift of tongues, and the operation of the Spirit generally. We had a most glorious and never-to-be-forgotten time. Angels were seen by numbers present, and the first endowments were received. It was during this assembly that the Saints' favorite hymn was given, by inspiration, commencing: "The Spirit of God, like a fire, is burning! The latter-day glory begins to come forth; The visions and blessings of old are returning, The angels are coming to visit the earth." The beauty and applicability of this hymn will be seen by the Saints, on reading the third and fourth verses, when it is recollected that this was a solemn assembly, and that the ordinance of washing of feet, etc., was just then being attended to. It was also at this time that Elijah the Prophet appeared, and conferred upon Joseph the keys of turning the hearts of the fathers to the children, previous to the re-institution of the ordinance of baptism for the dead. By this time most of the members of the Pomphret Branch, into which I had been baptized, were gathered up to Kirtland, the first gathering-place of the Saints; and I was left without any one to counsel or direct me as to the way in which I should devote my labors in spreading the principles of truth, when one day the Word of the Lord, by the power of the Spirit, came unto me, saying, "I have fourteen sheep in Portland: go and gather them; then go south, where I have twenty-two more, and gather them also." I then began to preach for the first time, and for that purpose procured the school-room in Portland, and, through my friends, circulated a notice that I was going to preach. This gathered a small congregation of some thirty or forty people. At the time appointed I stood up to address them. As soon as I arose on my feet and looked on the congregation, the dream which I had had five years before, but which I had entirely forgotten, flashed across my recollection. There was the identical room I had seen, with the very people and children, just in those positions in the place that I had described them to my wife years before, when I informed her that I dreamed I was called to preach the Gospel! This was summer time. I continued preaching at Portland until the winter came on, when, having baptized a few out of the place, they met at my house at Pomphret on Sundays, and on the week days I extended my labors in the south. As I was told, I found just fourteen in Portland willing to obey the gospel, and by no exertion of mine could I get any more! I also obtained, in the south, the twenty-two previously spoken of, but it was a year and a half before I completed the number. Not long after receiving the office of Elder, I was called to lay hands on a sister named Crowell, in Chautauqua County, New York, who was afflicted with a cancer. Her life was despaired of by herself and her neighbors, when she sent to me, telling me to come that night if I wished to see her alive! Not being able to go then, I prayed the Lord to give her a good night's rest. I visited her in the morning, and found that she had had a better night's rest than usual. I found her head, where the cancer had broken out, a dreadful sight, full of cancer worms, which were eating into the skull, three pieces of which had come out. I anointed her head with oil, and prayed the Lord on her behalf, and, being obliged, left immediately to attend to my hay. The next time I saw her was the following Sunday, when I met her at the meeting. She pulled off her cap, and showed me her head. It was entirely healed, and the flesh was as sound as ever. She said that within half an hour after my administering to her, she felt all the pain, which had previously been intense, and, to use her expression, "like a thousand gimlets boring into her brain," leave her entirely, and the wound healed up rapidly. The Saints that I gathered at Portland, and that met at my house, were richly blessed with the various gifts of the Spirit--tongues, interpretations, prophecy, etc. I will relate an instance or two. One Sunday morning, while opening the meeting with prayer, the gift of tongues came upon me, but thinking of Paul's words, that it is sometimes wisdom not to speak in tongues unless one is present who can interpret, and forgetting that a sister possessing the gift of interpretation was present, I quenched the Spirit, and it left me. Immediately after, another brother spoke in tongues, the interpretation of which was, that "the Lord knew we were anxious to learn of the affairs of our brethren in Missouri, and that if we would humble ourselves before Him, and ask, He would reveal unto us the desires of our hearts." Missouri was some thousand miles from Portland. We accordingly bowed again in supplication before the Lord, and, after rising from our knees and re-seating ourselves, the same brother broke out singing in tongues in a low, mournful strain. But judge our feelings when the interpretation was given, and was found to be some thirteen or fourteen verses of poetry, descriptive of affairs in Missouri, and the murder of our brethren there, telling us that just at that time-- "Our brethren lay bleeding on the ground, With their wives and children weeping around." We had so often proved the truth of similar communications, that we felt as assured of the truth of this shocking news as though our eyes actually beheld the horrid sight. Our hearts were filled with sorrow. In a fortnight afterwards we received a letter from John P. Greene, a faithful Elder of the Church in Missouri, who was, at the time he managed to write, secreted in the woods. The letter detailed and confirmed all the events previously revealed in tongues, proving that on the very day we had been informed of the transactions occurring a thousand miles off, the bleeding corpses of our brethren lay stretched on the ground after the slaughter. It was either at or about this time, that the massacre at Haun's Mill took place. When Elders Orson Hyde and Heber C. Kimball visited England on the first mission to that country, and while we were yet ignorant of their success, it was revealed in tongues at this same branch, that just at the time we had the gift, those Elders were standing with a large multitude around some waters, attending to the ordinance of baptism. Information afterwards received from England confirmed this statement in all its parts. Such things as these, oft repeated, confirmed our faith, and, I ask, is it wonderful, possessing such evidences that the Lord was with the Church, as those mentioned in the previous narrations, that neither reproach, drivings, burnings, robbings, nor even murderings, should be able to quench our love for the truth which had gained us such blessings? There was not a branch in the whole of the Church that did not possess abundance of such testimonies. Here, in these and the following statements, is the testimony of one individual only. But could I crowd into this little work _all_ that I have witnessed of the kind, and then add to it the collected testimonies of the thousands in America alone, leaving out Europe altogether, it would present a flood of testimony of a mightier and more conclusive kind than has been given to authenticate any truth ever submitted to the world. One of the fourteen persons converted at Portland was a young man named Jesse W. Crosby, and, as it may prove interesting to many of the Saints, I will relate something that particularly affected him, occurring in his history. He had been engaged with his brother and brother-in-law, in felling trees in a wood. The trees grew very close together, and one which they cut down had, in falling, struck another, and broken off one of its limbs, which hung suspended by the other branches. It is a very common thing in forest country, to see dry, detached limbs hanging in this way for months, and sometimes years, without falling. This one was about ten or eleven feet long, and as thick as a man's thigh, and very high up the tree. Not apprehending danger, Jesse was working without his hat, just under this branch. Suddenly, a movement, caused by the wind, shook the tree, and the loose branch fell from a hight of at least sixty feet, striking him on the crown of his head, crushing him to the earth. The violence of the blow broke in a portion of his skull, forming a hollow about as large as the palm of a man's hand. His neck and shoulders were also much injured. Altogether, a more deplorable object I never saw in my life. He was carried home by his friends, most of whom were members of the Church, and his father, who was not a member, procured a doctor, who pronounced Jesse's case desperate, unless, on removing the broken part of the skull, it should be found that the skin of the brain was still entire, when, by using a silver plate over the exposed portion, a chance might still exist of his life. The doctor proceeded to cut Jesse's head for that purpose, but was stopped by his mother, who strongly objected to this experiment, and sent for me to administer to him. I was then eight miles off, and at the time of my arrival he had not spoken, nor scarcely indicated any signs of life. Going into the room where he lay, I found it filled with the neighbors, who were mostly enemies of the Church. Sneers and jeers of "Here comes the Mormon, we'll soon see whether he can heal now," saluted my ears on all sides. From a sign which I had received while on my way, I knew Jesse would recover, and being reminded, on account of the reason given in the previous remarks, that such people should not be privileged to behold a manifestation of the power of God, I, like Peter of old, cleared the house of all but Jesse's relatives, and administered to him in the name of the Lord. Jesse then recovered sufficiently to speak, after which he fell into a peaceful sleep, and, before morning, was altogether better. In less than four days from the time of receiving this terrible accident, from which there seemed no human probability that he could recover, or, if he did, only to survive the loss of reason, he was again at work in the woods hauling timber, the wound being entirely healed up. Since then, he, as an Elder of this Church, has been on missions to various parts of the world, including England, and has also fulfilled a mission to Nova Scotia. The above case of healing occurred in the winter. Another very remarkable case of prophecy and healing came under my observation the following spring. A revelation was given by the Spirit, in tongues, to the effect that one of our number would be poisoned by the enemies of the Church, and be brought nigh unto death, but that if she was faithful and sent for the Elders of the Church, she should be restored. This warning was repeated twice at intervals of about a month. On the last occasion, in addition, it was stated that the person giving the interpretation would be the sufferer. This terrible idea so affected her that she was completely overcome. After recovering she proceeded home, and the weather being warm she drank of some sweetened water, which she had prepared in the morning for use, and had left in an exposed situation. When she had drank a second time she felt her mouth burn. She immediately declared she was poisoned, and commenced reaching violently until she became blind. Her husband, after procuring a person to stay with her, went for one of the Elders, but as he had to go some six miles before he returned with myself, she was to all appearance dead, and had not been perceived to breathe for an hour. Upon arriving at the house, I asked the Lord to cause her to breathe if she was to recover. Upon looking at her closely I perceived that she gave two distinct gasps, such as are usually given when the breath is leaving the body. Had I not seen this, I should have concluded that she was dead, for the women who were watching with her said, directly we entered, that she was dead, and had been so for an hour. I then administered to her in the name of Jesus, and prayed the Lord to preserve her life till my son-in-law returned with some oil he had gone to procure. As soon as I had done this she was able to speak sufficiently, in a whisper, to ask for some water, but, so great was her weakness, that she fell on her face when raised to receive the water. The oil arriving, we administered some to her internally, in the name of the Lord, when she arose without any assistance, saying, "I am healed! I am well! but I am blind!" I then anointed her eyes, telling her that she should see the light of day. Her sight immediately returned, and the next day, she, with her husband, was on her way to Illinois. The cause of her going there so suddenly was that it had been given in tongues, directly after her recovery, that unless her husband departed at once from that place, both of them would be poisoned. With what had just occurred before their eyes, they needed no second warning this time. This was the same woman that was healed of the cancer. The signs spoken of include the casting out of devils. This recalls to my remembrance something of the kind which occurred at the Pomphret branch, previous to which I had had but very little experience as to what may be termed the physical power of the devil. I was then far from the body of the Church, consequently, what I learned, I had to find out by experience, having no one to tell me. The case was that of a sister who was possessed, and whom I, with two other Elders, was called upon to visit. Directly we entered her room, she called out, "Take your shoes from off your feet; this is holy ground, the Prophet Elijah is here." I saw the spirit by which she was influenced, so I walked up to her and said, "I am a servant of the Lord, I obey no command of the devil." She became uproarious directly, for all who had gone in previously had complied with her directions. As soon as we attempted to rebuke the evil spirit in the name of the Lord, she arose up from the bed on her feet, without apparently bending a joint in her body, as stiff as a rod of iron. From this we saw the power with which we had to contend; and, failing at first to eject the spirit, we bowed ourselves in prayer before the Lord, and asked him to assist us. The evil spirit then came out full of fury, and, as he passed by one of the brethren, seized him by both arms and gripped them violently. Passing towards me, something, which by the feel appeared like a man's hand, grasped me by both sides of the face, and attempted to pull me sideways to the ground, but the hold appearing to slip, I recovered my balance immediately. My face was sore for some days after this. The other brother that was seized was lame for a week afterwards. As soon as this was done, the sister partly recovered, so much so that she obeyed everything I chose to tell her to do, whereas, before, she was perfectly ungovernable. Still she seemed to be surrounded by some evil influence. This puzzled us, for we knew the spirit was cast out, but we learned the cause afterwards. Just then it was revealed to us that if we went to sleep the devil would enter one of the brethren. My nephew, Melvin Brown, neglected the warning, and composed himself to sleep in an arm chair, while we were still watching with the sister. Directly he did so the devil entered into him, and he became black in the face, and nearly suffocated. He awoke immediately, and motioned for us to lay hands on him, for he could not speak. We did so, and the evil spirit then left him, and he recovered at once. About a week afterwards the same spirit re-entered the sister, and this time fully confessed his character. In answer to our enquiries, he said his name was "Legion." This explained how it was that the woman, after we had cast out an evil spirit, was under an evil influence, for there must have been many spirits. He also reviled our priesthood, but he had to submit to it at last, saying to us, "O! you have the priesthood have you? Well, then, cast me out, command me to come out," trying to shake our faith, and thus incapacitate us to rebuke him successfully. Failing in this, he tried another method by entering me. I felt seized by a strange influence, and to every question put to the woman I knew the answer she was going to give, for I was possessed by a similar spirit. This broke the chain of our union and strength, consequently I requested the Elders to rebuke the evil spirit from me, after which, at our united rebuke, he left the woman. Previous to this the sister had been a very faithful Saint, and she ever afterwards was, but she had given the devil ground by encouraging a spirit contrary to the order of the Church, taking upon herself to rebuke the Elders, and he claimed his right by virtue of her transgression. No doubt one object of the Lord in permitting him to exercise his physical power was to give me experience of such facts, without which I never could have known; but I, like many others who may read this record, might have argued my ignorance of such things as a proof that they did not exist, except in imagination. CHAPTER III. REMOVAL TO NAUVOO--SICKNESS--MIRACULOUSLY HEALED--ACQUIRE CONSIDERABLE PROPERTY--ACQUAINTANCE WITH JOSEPH SMITH--MISSIONS TO ALBANY, AND THE EASTERN STATES; ALSO, WITH ELDER J. W. CROSBY, TO NOVA SCOTIA--PREACH IN JEFFERSON CO., N. Y., AND ORGANIZE SIX BRANCHES OF THE CHURCH--TRAVEL TO NEW BRUNSWICK--INVITED TO PREACH--BAPTISMS--PERSECUTION--THE AUTHOR WAYLAID BY A MOB, BEATEN, AND LEFT FOR DEAD--ATTACK ON THE HOUSE WHERE HE AND ELDER CROSBY WERE IN BED--THE MOB DISPERSED BY MRS. SHELTON--THEY RETURN AND RE-ATTACK THE HOUSE--ARE DISPERSED BY MR. SHELTON--TWO BRANCHES ORGANIZED. The doctrine of the gathering had been taught the Saints, at Pomphret, and, in common with the others, I felt a great desire to gather up and live with the body of the Church. With this idea I endeavored to dispose of my farm, but failure in my efforts to do this was the only thing that saved me from a share in the Missouri persecutions. The winter previous to the poisoning case I sold my farm, and the time for me to vacate expired just before this took place. For several months I was preparing to remove, getting teams, wagons, etc. When the time arrived, with my wife and children, and part of the branch, including the woman who had been poisoned and her husband, I started to find the Church, thinking it was still in Missouri, though we had heard that it had been mobbed and broken up. We journeyed until we came to Springfield, about a hundred miles from Nauvoo, where we met with some brethren who had been driven out of Missouri, and who told us that the Church was collecting in Nauvoo, then called Commerce. We turned our course in that direction, and arrived there in June, the weather being very warm at the time. We found brothers Joseph Smith and Sidney Rigdon there, with a few others. The rest were coming in daily, in a most distressed condition. Many of them were sick, and they had no house to enter when they arrived. The nature of the climate, combined with the hardships they had endured, soon made those ill who were not so previously. Numbers of the sick and dying had to lie on the ground, with only a blanket over them. No springs or wells were handy, and the Mississippi water was unfit to drink, so that many had to go miles for water to give to the afflicted. Sometimes one would go on horseback with a jug, and fetch a little for the sick, and take it round to them. It was frequently declared that the persecutions in Missouri were small matters compared to the miseries endured at this period in Nauvoo. My family, with myself, were also taken sick, and I laid so for two or three weeks. I was so far gone that I was quite senseless, and all thought I was dying. Doubtless I should have died, but one day Joseph Smith was passing by my door (for I had managed to procure a house) and was called in, and, as I was afterwards informed, laid his hands upon me, and commanded me to arise and walk, in the name of the Lord. The first thing I knew was that I found myself walking on the floor, perfectly well, and within ten minutes afterwards I was out of the house visiting my daughter, whom I had not seen for nearly a month. I felt so full of joy and happiness, that I was greatly surprised that every one else was not as full of praise as myself. This was the second time that I had been healed instantly by the power of God, through His servants. Attempts had been made to build a city on the site of Nauvoo, previous to the entrance of the Saints, but all the inhabitants, with the exception of three or four families, had died, and the Saints used the deserted houses as far as they would go. It was a common saying among the inhabitants of the surrounding country that, if the "Mormons" could live here, they could live anywhere. It truly was a most unhealthy spot, filled with ponds and stagnant water, left by the overflowing of the Mississippi river, afflicting all the neighborhood with fever and ague. From this condition I saw the city become, through the industry of the Saints, a healthy and prosperous place, being drained of these swamps, etc. I lived there until I had accumulated considerable property. During this time, about seven years, I had frequent opportunities of continuing my acquaintance with Joseph Smith, seeing him nearly every day. From my actual knowledge, I can testify to the purity and uprightness of his life, and I know that he was a man of God. I had every opportunity to acquire this information, for, when escaping from his enemies, he has lived sometimes for a week at a time at my residence. During this period several missions were appointed me, one to the north of Albany, where I succeeded in baptizing a goodly number; another to the Eastern States. About a year previous to the death of Joseph, with Jesse W. Crosby, who had friends in that part, I was assigned a mission to Nova Scotia. Our route lay through Chicago, a distance of two hundred miles, which we walked. We then, by steamer, passed down the northern lakes to Buffalo, a journey of at least a thousand miles, and again took steamer on Lake Ontario, about four hundred miles further, and arrived at Sackett's Harbor. As we were destitute of means to prosecute our journey further, and, as I had some relatives living at hand, we concluded to stop and preach awhile, until we could procure means to go on, but the weather coming on very cold, the rivers froze over, and we were compelled to spend the winter in this place. This brought me into the region of country where I had lived for ten years when a young man. The first place we commenced at was in the town of Lime, Jefferson Co., New York. Here we procured a school-house. Two ministers, who usually occupied the room, greatly opposed us at the close of our preaching, and endeavored to set the people against us, but they displayed such a weak, mean spirit, that their congregation left them. One minister, who had a regular salary with a small farm, for his preaching, had them taken from him, and many of his followers became members of the Church. We confined our labors chiefly to Jefferson Co., where we found a few scattered members, and managed to raise up some six branches, consisting of about two hundred members. These were abundantly blessed with the gifts of tongues, prophecy, healings, etc., and the branches became very strong in the faith. While we were here, I felt very anxious to know of the position of affairs at head quarters, and besought the Lord to enlighten me on the subject. He did so, revealing unto me, through the gift of tongues, the interpretation of which was given to myself, many things concerning the Church, the temple ordinances at Nauvoo, and several other things, that I found, on my return to that place, to be strictly true. Just at this time the spring was coming on, and the St. Lawrence river began to clear from ice, so that we were able to continue our journey to Nova Scotia. Previous to our departure we had a farewell meeting with the Saints. It was a delightful meeting, and they rejoiced much, for the Spirit of the Lord was greatly poured out. During the meeting, a little boy stood up and spoke in tongues, the tears rolling down his face all the time. The interpretation stated that, after leaving that place, I should go to another, where I should be mobbed and left for dead, and that the blood should run down from my head on my clothes and on the ground. I took this for a timely warning, and thought that, by prudence, I might escape. Accordingly, by great caution, I kept clear of much that I might have suffered. We passed down the St. Lawrence river, and, after preaching a few times at Montreal, passed on to Quebec, where we distributed a few books, but the priests would not allow us to preach. At this place we wished to take the steamboat to Nova Scotia, but our means were inadequate, and the captain refused to lower the fare. Again we were frustrated in our purpose to proceed on our mission. This was our position when, one day, as Elder Crosby and I were walking about Quebec, wondering what we should do to accomplish our purpose, we came in contact with a gentleman who told us a plan by which we might fulfill our mission--going on a sailing vessel to the mouth of the river Delieu, then by land to the head waters of St. Johns river, New Brunswick; then to buy a canoe, and paddle down that river to the mouth, where we could, for a small sum, take ship any day for Nova Scotia. This advice we concluded to act upon, but before we left Quebec, as our journey seemed to be diverted from its original purpose, I prayed the Lord to show us, in vision, those people among whom he wished us to stop and confine our efforts, for our mission to Nova Scotia had been assigned to us at the request of Brother Crosby, whose friends lived in that part, and was more to comply with his desire than from any prior intention the Presidency had with regard to the place. Descending St. John's river in the canoe, we overtook a man on a raft, who asked us several questions, and finally we told him that we were preachers of the gospel. After hearing this he invited us to stop at his house, about twenty miles farther down the river, and preach there on the Sunday. This we did. We had a large congregation, and found a fine opening for the spread of the truth. At the close of the meeting, at which I preached and Elder Crosby bore testimony, we were invited to dine with a family residing there. The wife of our host told us that, about two or three months before, the minister that had preached in that part of the country had left, and they were without any religious instructor, when she prayed the Lord to send some faithful person to supply his place. Thus engaged, she was shown in a vision two men, the elder of whom was preaching, but the other delivered an exhortation of a different kind. The doctrine, she said, was new to her, but it seemed true. She also recollected distinctly the clothes and appearance of these men, and, to her great surprise and pleasure, recognized them in the persons of Elder Crosby and myself, directly we entered the room. Of course our hearts were cheered at hearing this, and we felt assured that the Lord was working in the vineyard with His servants. We commenced to baptize soon afterwards, and the Spirit of the Lord was mightily poured out, in proportion to which the powers of darkness began to manifest themselves through the unbelievers. But that which enraged our opponents most was the baptism of some of the greatest men in the place. All manner of lies began to circulate about our conduct and intentions. Among other things, it was stated that we were in the habit of interrupting public meetings, and many such statements were privately forwarded to the governor of New Brunswick by the religious ministers and others of our enemies. This led him to send down an order to three justices of the peace to convene a meeting, and produce whatever kind of evidence could be procured, either for or against, and report accordingly. Before this meeting was held we ascertained that these justices, who were our most bitter enemies, had been searching law books for something to lay hold of us with, and had found an old statute, applying to the whole of the province, forbidding all dissenters to hold public religious services without a written license from the governor. But the spirit of their purpose was shown by the fact that they had never put this law in force against the numerous dissenters that had flourished there--in fact, two of these justices were dissenters themselves. The day of the meeting arrived, and all manner of witnesses that could be raked together were produced--among others a negro's evidence was taken, who had previously been convicted of taking a false oath. But for the purpose of this holy tribunal this testimony was good enough! What mattered? He was not for the defense--upon which side of the question it did not occur to the justices, as a necessary thing, to call for any witnesses whatever. I quickly discovered that it was high time to stir in the matter, or possibly the next discovery would be that we were inmates of a jail; so, taking the advice of Squire Shelton, a gentleman whom we had baptized, I waited with him on Judge Bardsley, the judge of the county, who had frequently attended our meetings, and I procured a certificate from him that he had done so, and had heard nothing injurious to the people or the government. With this and a similar certificate from Mr. Shelton, who was also a justice of the peace, Brother Crosby and I went to the governor's residence, and obtained an interview; but we found him most terribly prejudiced against us, and very ignorant of law and gospel. He broke down, however, before the arguments of his aid-de-camp and counsel, who pleaded on our behalf, after battling with him for about two hours. The result was, that all law proceedings against us were stopped. This enraged our enemies so much that our lives became endangered, and, to escape their violence, we had to sleep in the woods, and do our baptizing in the night, as their determination was to mob us the first opportunity. Unfortunately, one of them overheard me promise to visit one of the brethren after I had been preaching one day. This mobber, with a party of about ten others, waylaid me. Some of them held me while the rest beat me about the head with their fists; but not being able to bruise me sufficiently in this manner, one of them took off one of my boots, and belabored me about the head with the heel of it until I was covered with blood, which ran down on to my clothes and the ground. Some of them then threw me down, and jumped upon me with their knees until they broke several of my ribs. All this while I had been calling out loudly, whenever they did not stop my mouth. But it suddenly occurred to me that, if I were to pretend to be dead they would leave me, thinking their murderous work accomplished; so I groaned loudly as if dying, and resigned myself into their hands, holding my breath as much as possible. This succeeded, the darkness of the night favoring my purpose, and they left me, and ran off as fast as they could. Directly they were gone I arose, though with great difficulty, and went into a house not far distant, where I washed the blood off my person, and Elder Crosby, who also came there, laid hands upon me. The mob, however, by some means discovering that I was not yet dead, and that Elder Crosby was with me, met, and resolved to attack the house that night, and, if possible, get possession of both of us, after which they purposed to cut off Elder Crosby's ears, tar and feather us, carry us out into the middle of St. Johns river, and, after tying stones to our feet, sink us both. The first intimation that we received of this determination was by a wooden rail being hurled against the window. The rail broke through the window, came in upon the bed where we were sleeping, and awoke us both. We immediately sprang up, and Elder Crosby rushed to the door where they were hammering to get in. He held it as well as he could, but in another moment they would have succeeded, had not Mrs. Shelton, who had been alarmed by the noise, come upon them unexpectedly with a lighted candle, and surprised them in the act. This frightened them, and, alarmed lest they should be known, they fled with the rest that had been posted at the other parts of the house. We were quiet after this for about an hour, and Justice Shelton, at whose house we were stopping, went to alarm the neighbors and his son, who lived some distance off, so that we might have assistance in case of the mob returning. The mob returned while he was gone, having recruited their spirits with whisky. They made a second attack upon the house, trying another door this time. But Elder Crosby held the door with an iron grasp and the resolution of a lion, so they were again unsuccessful. After drinking round they tried a third time, and one of them managed to get his arm through the door opening, but while doing so he was caught round the waist in the arms of Mr. Shelton's son, who, with several others entered the place at the moment. And thus the Lord delivered us out of their hands, for they were not long dispersing themselves after this. Several of them were recognized by our friends. These Mr. Shelton put under bonds, but they threatened to burn his house and barn if he attempted to prosecute; and fearing that the government, from its dislike to the Saints, would refuse to back him up, he was compelled to let these mobbers go, and we remained without redress. In the foregoing recital, the reader will perceive how fully the word of the Lord, spoken in tongues by the youth before we left Jefferson County, was fulfilled. The next day, by the blessing of God, I recovered sufficiently to walk seventeen miles and preach, but my face was discolored, and I could only see with one eye. I took for my text, Paul's words, "thrice have I been beaten with stripes, etc." and, as may be supposed, my personal appearance furnished a very favorable evidence, on behalf of my argument, that the same effects--violence and death, followed the preaching of the gospel in these days, as did anciently. Notwithstanding our persecutions we did not leave the country, but continued to preach, fearless of opposition, until we had baptized about fifty, and organized two branches. These were also visited abundantly with the signs following, and the Saints rejoiced greatly in the work. The persecution was a failure in Satan's calculation; it only excited curiosity and awakened attention to our principles. CHAPTER IV. RETURN TO NAUVOO--SENT TO JEFFERSON COUNTY ON A TITHING MISSION--RETURN WITH A THOUSAND DOLLARS--REMOVE WEST WITH THE CHURCH--STAY AT WINTER QUARTERS--ORDAINED BISHOP--SCURVY IN CAMP--HIRE OUT IN MISSOURI--ARRIVE IN SALT LAKE VALLEY--ELDER KIMBALL'S PROPHECY AND ITS FULFILLMENT. The work in New Brunswick rolled on prosperously, but the time came when we had calculated to be at home. We had heard, too, that our beloved Prophet had been murdered in Carthage jail, and we naturally felt anxious to know how things were with our families and friends at Nauvoo. Our parting with the Saints in New Brunswick was not very pleasant, as may be supposed. As we were leaving the place, while stopping by some water, waiting to cross by means of the ferry, we were overtaken by two persons, who requested us to baptize them. This we did, and confirmed them on the spot--such was the spirit of the work in that region. We returned by way of Boston, where I left Brother Crosby. I arrived at Nauvoo safely, but I had scarcely been there three weeks before I was again sent to Jefferson Co., this time on a tithing mission. I got back in about four months, carrying with me about a thousand dollars which the Saints had donated towards building the temple of the Lord. While I was on my mission to New Brunswick, the Church promised the mob to leave Nauvoo by the next grass time--spring, so that when I returned the second time the city was all excitement. All that could were selling out, some were disposing of their things by auction, for whatever could be got, while others would take cart-loads of furniture out into the country, and "swap" it for money or cattle; for, ready or not ready, the mob meant to have the Saints out by the time stated. My property was rather more pleasantly situated than many others', and I succeeded in getting the munificent sum of $250 for my house and orchard, the nursery to which contained six thousand young grafted fruit trees, and was worth $3,000 at least. Many of the Saints would have been glad to have got off with no greater sacrifice than myself, but as the time drew near, the prices offered for our property fell in proportion. Some of the Saints did not get half as much as I did, for property equally valuable. Others got nothing at all, but had to leave their houses just as they were, and those living in the outskirts of the city were saved the sacrifice of _selling_ their houses for less than their worth, for the mob burned about three hundred of them down, and destroyed the property of the owners. The Saints were hard at work all the winter making wagons. The people that came into the city were astonished to see the hundreds and thousands of wagons that were turned out in a few months. In February, 1846, the authorities took the lead, crossed the river Mississippi with a large camp, and stopped some seven or eight miles from the water on the other side, waiting for the snow to go off, which just then had fallen heavily. In consequence of this they had no food for their cattle, and being at the end of regular settlements, had great difficulty in procuring any food, but as soon as possible they were on the move. When the general emigration of the main body of the Church came on, it was pretty much all at once. On the Nauvoo side of the river two or three hundred wagons were waiting at one time for the ferry. In these wagons the Saints had to sleep, cooking their food on the beach. Although all the boats and ferries that could be had were employed, this state of things continued for upwards of a month. All the opposite shore was covered with wagons in which the Saints were living, but multitudes were without any protection from the weather, except tents made with blankets, under one of which a whole family had to live. A scene of human suffering and endurance for the gospel's sake, on so large a scale, has seldom if ever before been seen on the earth. The sufferings of the Saints during their expulsion from Missouri, and their entrance to Nauvoo, were perhaps more intense, but not so many Saints endured them. Picture, dear reader, to yourself, the case of thousands--they had been mobbed and plundered in Missouri, had escaped only as fugitives, and had arrived at a new location, Nauvoo, only to see their families die off around them by the fever and ague of that place. After surviving these troubles, cheering up, beginning life afresh, and seeing this abode of death converted, by incessant toil, into a garden of health and prosperity, fancy to yourself the feelings of the Saints when called upon to resign these blessings, made doubly valuable by being so dearly paid for, and to exchange them for a barren wilderness, a prospect of a thousand miles' journey across untracked plains and mountains, and the probability of death on the journey, or of starvation afterwards. Will the annals of history present a similar case? The exodus of Moses and his bands was not equal to it, for he had a goodly land to promise his hosts--a land flowing with milk and honey, to cheer their spirits up. They only had to enter upon the already cultivated land of their enemies. But here were twenty thousand people starting to locate a thousand miles beyond the borders of civilized life, over what had always been considered impassable mountains. Reports had arrived of Colonel Fremont's exploration, and the hardships he had suffered, but here were not only men, but thousands of women and children, starting on the same hazardous journey, not only temporarily to endure these difficulties, but proposing to make a settled home in those dreary wilds, and live where they were told not a spear of wheat could be raised. Notwithstanding all these things, the recollection of past hardships, and the prospect of those in the future, the Saints were not dispirited, but from their abodes ascended the sound of joy and of rejoicing, to think that they had at last a prospect of getting beyond the power of their enemies. Shortly the first camp moved on, and the rest of the Saints came up to it in succession, but not until the first camp had crossed the Missouri river. Here the command was, "Stop and raise grain to go on with next year," for we had a thousand miles' journey ahead, and not a settlement on the road; besides, unless we wished to starve, we must have grain to sow our lands when we got there. So, at the word, a spot was selected and, before many weeks had passed, lands in all directions were fenced in, and a city composed of roughly-built houses and wagons, and called Winter Quarters, sprang into existence. As the winter was, however, just coming on, of course we could not put in any grain until the spring. We began, then, more than ever, to feel the destitution of our position, for want of vegetables had brought on the scurvy, the provisions of many became exhausted, and our prospects of a fresh supply seemed rather distant. The city was laid out in wards, over each of which a Bishop was appointed. One of these wards was committed to me, and this, of course, entailed upon me the care of the poor--no trifling matter under such circumstances. It would take no small space to describe all the expedients to which I was often driven in fulfillment of this duty, for the little stock I had of my own was soon gone, and still the poor had not done eating. What was to be done? I went to President Young, and very pathetically told him that all my grain was gone, and I had not the first shilling in my possession with which to get any more. All the consolation I got from him was some instruction to "feed them well, and take care they have enough to eat," and it would not do for a Saint to say he could not. So I had to scheme. I borrowed ten dollars from a sister who possessed a small store. I then crossed the Missouri river, and laid the money out in meal and meat. But when this was gone I had to borrow of some one else to pay her, and then of some one else to pay him. I borrowed until I made my debt up to fifty dollars, and no more chance of payment appeared than at first. Who would not have been a Bishop then? Fortunately, just at this juncture, the lost cattle of one who had died in my ward came into my hands, and I sold them for fifty dollars. I paid my debt, and was ready to commence borrowing again with a clear conscience. The Pioneers started for the mountains to seek out a resting place for the Saints, and the body of those that remained began to raise corn. I and many others left our families, went down into Missouri, and hired ourselves out to obtain means to buy teams, clothes, flour, etc., so that we might follow the Pioneers' camp. When the time arrived the Saints moved out promiscuously, and, after crossing the Elk Horn river, they were organized into two large divisions called Brigham's and Heber's companies. These were subdivided into smaller companies of hundreds, fifties and tens, and in this way the Saints proceeded across the plains. In September, 1847, we found that the Pioneers and others of the Saints that had gone into the Valley shortly after them, had been hard at work sowing all the winter, for every wagon had taken about two bushels of grain, consequently, most of the wheat that the crickets had not harvested on their own account, the inhabitants had, and they had raised a considerable quantity of vegetables also. And, as it is well known, after we had been in the Valley about a fortnight, they prepared a splendid feast, composed mostly of the fruits of their labor, to which feast all the Saints and strangers in the valley were invited. Such numbers, however, had arrived in the Valley, that the vegetables raised by our brethren went but a little way, and after the feast at their expense, it was a rarity to get any vegetables until the following June, fourteen months from the time we left Winter Quarters, when we partook of vegetables raised by ourselves. Our bread also became very scarce before the wheat put in by the Saints generally was ready to harvest. Some persons lived for three months on their cattle, which they had to kill for food, and on roots which they dug up. Of course, after a time, our clothes and farming implements began to wear out, and we had the delightful prospect of wearing sheep skins, etc. Our wagons were becoming scarce, many having been broken in the canyons, and we had no timber suitable for making more, and if there had been, from where were we to get the iron work necessary for making them, or for making plows, shovels, etc., for cultivating the ground, without which, of course, food would cease and starvation ensue? In fact, naturally speaking, things looked alarming, and just calculated to dry up our hopes and fill us with fears. Matters were at this crisis, when one day Elder Heber C. Kimball stood up in the congregation of the Saints, and prophesied that "in a short time" we should be able to buy articles of clothing and utensils cheaper in the Valley than we could purchase them in the States. I was present on the occasion, and with others there, only hoped the case might be so, for many of the Saints felt like the man spoken of in the scriptures, who heard Elisha prophesy at the time of a hard famine in Samaria, "that before to-morrow, a measure of fine flour should be sold for a shekel, and two measures of barley for a shekel." We thought that "if the Lord would make windows in heaven, might this thing be," but without an absolute miracle there seemed no human probability of its fulfillment. However, Elder Kimball's prophecy was fulfilled in a few months. Information of the great discovery of gold in California had reached the States, and large companies were formed for the purpose of supplying the gold diggers with food and clothing, and implements of every kind for digging, etc. Numbers of substantial wagons were prepared, stored with wholesale quantities of clothing of every kind, spades, picks, shovels, chests of carpenters' tools, tea, coffee, sugar, flour, fruits, etc. When these companies arrived within a short distance of Salt Lake City, news reached them that ships had been dispatched from many parts of the world, fitted out with goods for California. This threatened to flood the market. So these companies brought their goods into the Valley, and disposed of them for just what could be got--provisions, wagons, clothes, tools, almost for the taking away, at least at half the price for which the goods could have been purchased in the States. Many disposed of their wagons because the teams gave out, and could not get on any farther. Some sold almost all they had to purchase a mule or a horse to pack through with. Thus were the Saints amply provided, even to overflowing, with every one of the necessaries and many of the luxuries of which they had been so destitute, and thus was the prediction of the servant of the Lord fulfilled. This was a miraculous Providence, but not more so than those which it has been my lot to see the Church of Jesus Christ of Latter-day Saints experience ever since my connection with it. In this short history of some of the testimonies I have witnessed and received, the reader may see that I have had much to establish me in the belief of the truths of "Mormonism." Transcriber's Note: Various changes were made to resolve apparent printer's errors in the original book, such as "aftewards" for "afterwards," "Spirt" for "Spirit," etc. 
42619	----	BUCKSKIN MOSE; OR, LIFE FROM THE LAKES TO THE PACIFIC, AS ACTOR, CIRCUS-RIDER, DETECTIVE, RANGER, GOLD-DIGGER, INDIAN SCOUT, AND GUIDE. WRITTEN BY HIMSELF. "There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy."--HAMLET. _EDITED, AND WITH ILLUSTRATIONS_, BY C. G. ROSENBERG. [Illustration: Logo] NEW YORK: HENRY L. HINTON, PUBLISHER, 744 BROADWAY. 1873. Entered according to Act of Congress, in the year 1873, by CURTIS B. HAWLEY, In the Office of the Librarian of Congress, at Washington. Stereotyped at the WOMEN'S PRINTING HOUSE, 56, 58 and 60 Park Street, New York. PREFACE. As a young author, although scarcely what the world would consider a young man, I should scarcely feel inclined to say a word in presenting this volume to it, were it not that I wish the public to comprehend one of the two reasons which have induced me to write it. As it would be idle, even for a man of decided literary genius, to deny that pecuniary profit is, in most instances, the incentive to the exercise of his power, so, in a humbler fashion (for I consider myself a man of no genius), I will scarcely affirm that I do not look with a degree of longing on the possible success of my first effort. Let me, however, frankly say that I have another and a stronger reason for writing this work. While hoping that I have not thrust this into undue prominence, as I have, in every case, made it secondary to the facts which are detailed, it is my wish to demonstrate to the public of the United States, that the manner in which the Government protects the settler is neither good for him nor for the Indian. It must equally fail in satisfying its children and its vassals. At times, it leaves the first totally unprotected. When they grow accustomed to the habit of self-protection, it not infrequently represses the sturdy independence thus begotten, instead of guiding it by the ability, wisdom, and honesty of its appointed officials. In like manner, it has no settled course of policy with the latter. At one time it bribes, and at another, it lashes them into subjection. Perhaps, the settler is not entirely elevated in character, nor the Indian thoroughly debased. But this wavering and uncertain line of policy cannot do otherwise than lower the nature of the first, while it certainly cannot raise that of the last. That one considers his Government as weak and capricious, while this one believes it to be both tyrannical and asinine. In addition to this, those who are selected to command the troops employed in the neighborhood of the Reservations, or to act as Indian Agents, are, in nine cases out of ten, utterly ignorant of the nature of the savage with whom they have to deal, the character of the country in which they have to move; and, in the latter position, not infrequently deficient in one of the cardinal virtues--that of honesty. In this last case, they will not only disgust the settler, but enrage the savage, who, on the score of his own dishonesty and treachery, is far less disposed to smile at these vices in others, when he himself suffers from their exercise. The false philanthropy, also, is deeply injurious, which believes in the possibility of guiding uneducated nature without a due degree of compulsory restriction. If in mentioning these few points in relation to the dealings of our Government with the white settler and the red-skin, I awaken the attention of the public to the real obstacles for the preservation of a steady and creditable peace on the Indian territory and in the Reservations, without the complete extermination of the original inhabitants of my country, I shall be satisfied. Nor do I feel that I have said nearly as much, nor said it one-tenth as strongly, as the necessity for plain speaking might have justified me in doing. Before concluding, I would, however, call attention to one portion of my volume which, without corroborative proof, might cause considerable doubt as to my veracity. This is my positive mention of the existence of Masonry, of my own knowledge, among the Cheyennes, and by hearsay from them, among other Western tribes. If I am right, it was in 1854, that Judge Harrison, of Red Bluffs, in California, with his wife and children, was captured by the Cheyennes. Like myself, he was a Mason, and was indebted to that circumstance for the liberation of himself and his family. This he told me in Susanville, where he afterwards died. When he mentioned this circumstance to me, he showed me a war-club presented to him, which was almost identical in its decorative carving with my own, and which is now, or lately was, in the possession of his widow. Nor have I any reason to doubt that there may be others now living, who have also been indebted, for a similar immunity, to the fact of their belonging to the Masonic order. While touching upon this, I might also mention that Peter Lassen, killed by the Indians, at Black Rock, in 1859, was the first Mason who carried a Charter to, and founded the first Masonic Lodge, on the Pacific coast. Peace be with the old man's ashes. ILLUSTRATIONS. PAGE HOW I SOLD POP-CORN 16 MY CAPTURE OF JACKSON 31 SPOTTING A COUNTERFEITER 34 A SECOND OFFER OF MARRIAGE 63 MY FIRST APPEARANCE IN SUSANVILLE 92 A STRUGGLE FOR LIFE 125 THE MONUMENT ERECTED TO PETER LASSEN IN HONEY LAKE VALLEY 102 BEING REQUESTED TO CHANGE TREES 119 BOUND TO THE STAKE 140 AN UNEXPECTED ALLY 155 CLO-KE-TA'S WARNING 222 TAKING PAYMENT 249 CHAPTER I. MY FIRST EXPERIENCE IN THE CIRCUS--AN ACCIDENT AND A CHANGE OF CALLING--FAMILY AFFECTION--POP-CORN--A LITTLE CHEEK, AND A GREAT DEAL OF DISMAY--SUCCESS AS A DEALER IN GRAIN--BEING AN ACTOR--CAUGHT AGAIN--BLOOD AND ITS CONSEQUENCES--BAILED OUT, AND IN AGAIN--THE GOOD-NATURED IRISHMAN--CHANGE OF VENUE--ANOTHER PROFESSION. Actor, trapper, scout, gold-digger, and guide, my life, very unlike that of most of my readers, has been one of plenty of change and adventure, but certainly not of money-making. They say "A rolling stone gathers no moss." I have had good reason to feel this proverbial truth, having been a wanderer on the face, if not of this earth, at all events, of this continent. My earliest recollection, which is worth my own remembrance, is a decidedly unpleasant one. When no more than eight years of age I was connected with the Circus of Dan Rice. Necessarily, I was a very unimportant member of it; and not feeling that it was in every respect what I thought a circus-life ought to be, I took it into my head to run away from it. Before I had covered sufficient ground to get out of the agent's reach, he caught me, and I had the gratification of being very well and soundly flogged. The smart of this judicial visitation upon my skin still recurs to me at times, and renders the locality in Kentucky, where the flogging took place, a very sore spot in my memory. I consequently will not name it. In spite of this escapade, I gradually became a proficient in bare-back riding, vaulting, on the slack-rope and in the trapeze-performance, excelling all the boys attached to the circus, and in consequence became the pet of Old Dan, with whom I remained for three years. My youthful ambition to shine in this career was, however, brought to an untimely close. An uncle of mine discovered me on the Mississippi, and immediately wrote to my father, who, at the time I left home, had been the landlord of the United States Hotel in Galena. Making a somewhat wrathful pilgrimage in search of his missing offspring, he caught up with me at some small place in Kentucky, reclaimed me from the vocation of my choice, and after taking me home and chastising me in a truly parental fashion, bound me out as an apprentice to the village blacksmith. It would be needless to say, that the forge was by no means as pleasant an occupation, to my youthful mind, as the daring life on the sawdust of the arena. Some six months after, I forgot the parental scourge, and wrote a letter to the manager of Older and Orton's Circus, which was then performing at Portage City, Wisconsin. What sort of a letter it was, I can now scarcely tell. But my education had not been remarkable in its extent, and it may be presumed the orthography as well as the calligraphy, possibly, astonished him who received it. If so, he never mentioned the fact to me, but returned me a favorable answer. Consequently, I once more made tracks, and joined them for the season. Here I was so successful, and became such a general favorite, that I received the offer of a star-engagement from Levi North, with whom I remained until an injury received on the occasion of my benefit, in the execution of an unusually daring feat of horsemanship, brought our connection to an end. The company were obliged to leave me behind them in Chicago. My recovery was slow and tedious. Although my professional brethren displayed great kindness to me, in every way, the means I had made, even with their assistance, were insufficient for my needs. Once or twice, I thought of writing to my relatives in Galena. The supposable wrath of my paternal proprietor, however, deterred me from doing so. The shiver of filial fear at his retributive justice induced me to make an effort to support myself in a new field. This was in a grocery store at the corner of Randolph and Deerborne streets, kept by a man named Martin. It was a widely different sphere of exertion from that in which my previous employment had been cast, as well as one even more different from that in which I was afterwards to make my mark. Often, since, I have laughed over this period of my life. In the Forge and the Circus, I had learnt much which might fit me for my future. But, it is somewhat curious for Buckskin Mose ever to have figured in peddling or carrying out tea and sugar, potted fruits and whiskey, with other such necessaries and luxuries, from a corner-grocery. But I was not destined to continue at this work for any length of time. One day, a fire occurred on the premises, and in endeavoring to rescue a keg of brandy from the flames, I slipped upon the ice in front of the store--it was then midwinter--and broke my arm. This untoward accident threw me again out of employment, and I remember my angry feelings while the doctor was placing my maimed limb in splints, and I was thinking what I could do for a living. Some few days after, when, worn out by the suffering and compulsory inaction consequent upon this accident, I was wandering through the streets, I stumbled upon another uncle of mine. He was one of the millionnaires of Chicago. As many men have grown rich by the sudden growth of the cities in which they live, rather than by their own efforts, he had gained his dollars. But in doing so, he had forgotten his love for those who bore his name. At any rate, he had done so for me, as far as extending me any helping hand in my immediate necessity. "You must work, my boy! Only see what I have done. No friends assisted me. I began at the lowest rung of the ladder, and now I am pretty well off in the world. God bless you!" Then he tapped me on the shoulder in a benevolent manner, and walked on, never thinking of assisting the beneficence he had asked to bless me. But I had to live. With my broken arm, what was there left for me to attempt? Davy Crockett mentions the shell-corn business at one period of his eventful life, as having suggested itself to him. Why should not I become a pop-corn merchant in a humble approach to the calling the hero of Kentucky had once followed. But, to my intense disgust, on diligent inquiry, I could find no pop-corn in the whole of Chicago, whether for love or money, save in one store. The amount demanded for this was thirty dollars. Of the last article mentioned above--money--I had none. Of the first, I had plenty. But this was not a circulating medium. As, with my unlamed hand, I was scraping my forehead in the hope of exhuming an idea, I looked up and found myself in front of a grocery store. Its owner was standing behind the counter. His face wore a benevolent and kindly expression. At no time in my life, from that in which I ran away from Dan Rice's Circus, have I been long in forming a determination. So I walked in, and asked him for the loan of the money, with which I intended to monopolize the pop-corn trade. "Thirty dollars!" he exclaimed. He was profoundly astonished, and on reflection, I am compelled to say, well he might be. "That's the exact sum I want," was my answer. "But, young fellow! you're an entire stranger to me." "So you are to me," I undauntedly replied. "I don't know you from Adam or any other fellow. But I like your face, and so, if you want a lift, I don't mind taking you with me into the pop-corn business." He smiled. His smile was indeed a full-fed and jolly laugh. "Well!" he said, "upon my word, I rather like your frank cheek. We'll go and see about it." The result of the inquiries of Mr. Dobbs, the grocer in question, was that he not only advanced me the money to purchase the whole stock, but allowed me to store the corn in his own establishment. At the time it did not strike me as being so, but was doubtless the result of a sagacious forethought, as, should I fail in keeping my daily accounts square, he could easily foreclose on my stock-in-trade. Be this as it may, Mr. Dobbs did more for me. All well-regulated communities indulge in the licensing business--to a greater or less extent. So did, and probably does, Chicago. The unlicensed sale of pop-corn would have been a risky affair. When he told me this, my face fell. How was I to get a license. Mr. Dobbs was equal to the emergency on this occasion, also. "Come along with me to the Mayor." It was the first occasion on which I had ever stood in the actual presence of such a high civic dignitary. The introduction was an era in my life. It would have been in that of any boy. The reader may therefore imagine that my equanimity, which my new friend had thought proper to denominate "cheek," felt somewhat abashed, as the magistrate looked up from his desk, and gazing, as I fancied, sternly at me, said: "What is the matter now, Mr. Dobbs?" "Mr. Mayor," responded Mr. Dobbs, "I wish to introduce to you a young friend of mine, who wishes to take out a license to sell pop-corn." "It will be a hundred and fifty dollars." I looked from the Mayor to my new friend. One hundred and fifty dollars! Where was the money to come from? I never before felt so near whimpering. Very certainly, I have never since. My boyhood must be remembered, as an apology for this tendency on my part. I was unable, in the extremity of my trouble, to utter a word of entreaty. "He has no money, Mr. Mayor!" answered Mr. Dobbs. "So you must deal as kindly as possible with him." The magistrate laughed, not at what my friend had said, but at my painful look of dismay. Mr. Dobbs also chuckled slightly. Then the Mayor observed: "I will see what can be done for the lad. He seems a bright young fellow." After saying this, he named the most liberal terms for the license, and when it was made out by his clerk and Mr. Dobbs had paid for it, with a very low bow, I turned to leave the office. At this moment a gentleman entered, whom the Mayor introduced to my benefactor. After doing so, he was beginning to mention what I had come to him for, when the new-comer turned to me, saying: "Why, I know this young lad. He is my nephew." The Mayor gazed at me and Mr. Dobbs, with some considerable surprise, as he ejaculated: "Indeed!" I felt that my face had crimsoned up to the very roots of my hair, but my reply was prompt and very bitter: "You are entirely wrong, sir!" It was impossible for me to avoid recalling the fact that he had not made me the slightest offer of assistance, while my generous benefactor had not only loaned me money, but given me some three hours of his time--the last, possibly, being the greatest amount of kindness. "How?" said my uncle, knitting his brows. "Are not you the son of Mr. ----, of Galena?" "Yes." "And you were born there?" "Of course, I was." "Your father had a brother in this city?" "I know he had." "Then, I am that brother and your uncle. You know it, for you spoke to me only yesterday." "Did I?" was my angry exclamation. Making another bow to the Mayor, I turned and walked out, leaving my disgusted uncle to stare, and, if he was given to profanity, to swear after me. The pop-corn business, so strangely commenced, grew and prospered. From my one small basket, it gradually extended itself. At last a regiment--or rather one small company of boys--with cans containing it, with the name of "Mose" painted on them, strapped upon their shoulders, sold pop-corn in the streets, the cars, the theatres, and the hotels. Why or how I came to take the name of "Mose," it is perhaps difficult to say. But I had commenced life in the Circus, when the "Mose" of Chanfrau was an universally quoted name throughout the country. It had been my name on the bills with Dan Rice, Older and Orton, and Levi North. Remaining in my memory, it probably stuck to me when I embarked in my new calling. [Illustration: "The pop-corn business, so strangely commenced, grew and prospered."--_Page 16._] Comparative wealth seemed to be pouring in on me. In a measure, I was becoming not only a lad of means, but somewhat locally celebrated under the name of my adoption. To account for my rapidly gaining money, it must be remembered that one bushel of shelled, makes eleven of popped corn. My profits were consequently in proportion, even if the whole trade of Chicago, in this thriftily manufactured commodity, had not been in my hands. With the termination of my winter's sale of pop-corn which closed, I may state, with gratification, with as much gain for the good Mr. Dobbs as for myself, I had again to think of employment. Luckily, the results of my two accidents were now entirely healed, and although I could scarcely have risked appearing yet in the circus, I saw no reason to preclude me from going behind the footlights. After some difficulty, theatricals being less overstocked then, than now, I obtained an engagement at Rice's, latterly known as MacVicker's Theatre. It was here decided that comic business was my "line," and the public, not unnaturally, were more than kind to one whom pop-corn had made a sort of favorite. However, it was not until the following winter that a positive success rewarded me in my new profession. I had been offered an engagement by Langrish and Atwater, of Wisconsin, and accepted it. This was when I had nearly reached the rawly ripe age of sixteen. These managers gave me every chance of displaying what talent I chanced to have. Not only were such parts as _Ragged Pat_ and the _Irish Tutor_ intrusted to me, but I shone also with, I now suspect, a somewhat doubtful light in "The Flying Dutchman," "The Spectre Bridegroom," "Nick of the Woods," and "Ten Nights in a Bar-room." Irishman, Dutchman, Cockney, Yorkshireman, and Yankee all came indifferently to my share. Bright visions of future reputation as a legitimate actor began to rise upon me; but at the close of this season, the difficulty of procuring another engagement forced me to become a theatrical Arab in Yankee Simpson's travelling company. After a brief wandering under their tent, I dissolved my connection with it, and returned to my last year's Eldorado--Chicago. The reason for my taking this step, it is unnecessary to put in print. The theatrical profession will readily divine it, when they are told that shortly after, I formed a not unimportant member of a joint-stock travelling company, which for the next six months ran through Illinois and Wisconsin. We had reached Racine, in the latter State, when our co-operative speculation came to a sudden end. One morning, on quitting our virtuous couches, we found that the bed on which our treasurer reposed had not been tenanted. The vagabond had "absquatulated" with the whole of the joint-stock funds. Here was a situation for the future Forrests, Placides, Broughams, and Jeffersons of the American stage--for, as such, we considered ourselves. We were "dead broke." Four of these budding reputations, Wolf, Sam Ryan, McManus, and myself, were tendered by the tenderhearted public a Benefit, to rescue us from our financial difficulties. It need scarcely be said with what a buoyant sense of gratitude its pecuniary results were received by us. Once more, I struck for Chicago. It was in a beeline. It need scarcely be explained that I, at any rate, was heartily sick of the joint-stock travelling business in theatricals. Here, old Dan Emmett, of Emmett's Varieties, in Randolph Street, Chicago, gave me a short engagement, after the close of which I accompanied Maggie Mitchell to Milwaukie, where I played with that lady at the Academy of Music. The engagement had been for Miss Mitchell most successful, when one evening my horror may be imagined at seeing the face of my father among the audience in front of the scenes. For the moment, I felt as if I should be glad to see the stage open, and sink through it. My tongue seemed cleaving to the roof of my month. How I got through my part, it would be impossible to say. But I managed to do so, and was in my dressing-room when the call-boy entered and informed me a gentleman was waiting to see me. "Why was he let in?" I roared out. "Please; Mister! he said he wanted to see you on most important business." Rushing to the window of the dressing-room, I looked out. It was no use of thinking of escape, that way. The room was on the third story. A leap from it was not to be thought of, even if the loose brick and timber piled at the base of the wall of the theatre had not rendered it doubly a mad experiment. Delaying as long as I could, I was at last forced to descend. It was, on my part, a decidedly unrehearsed scene in real life. I do not like to speak of my father's remonstrance, or the tears which accompanied his appeal to me to return home. My pride prevented me from weeping, but it could scarcely do so. And, indeed, when he took some considerable blame to himself for having thrown me upon this (as he was pleased to call it) vagabond life, I am not quite certain that my eyes were not wet as well as his. Suffice it, that, at the close of my present engagement, I consented to comply with his wishes, and renounce the stage. Then, and only then, he left me. On my way home, at the close of the performances, in Milwaukie, of Maggie Mitchell, I had determined to pause for a day or two with a friend who was then in Waukegan. Lewis was considerably older than myself, and since we had first met I had become much attached to him, as youth generally does to greater years when they choose to associate with it. Here occurred my third physical misadventure. One evening, while walking, with him, down the principal street, a man, in company with several others, accosted him. What words were interchanged between them, I can scarcely recollect. All I know, is, that it was one of those inexplicable quarrels which arise about females. They came to blows, and endeavoring to separate the two, I received a heavy one upon my jaw from a slung-shot, which knocked out two of my back teeth, and stretched me senseless on the ground. After this I knew nothing more, save that when I recovered consciousness I was led to the room of Lewis, by himself. While lying upon the bed, not yet aware of the full extent of the injury done me, I was recalled to my complete senses by a terrific clamor in the street. Then, for the first time, I learnt from Lewis that he had made short work of one of the gang who had attacked him, by stabbing him fatally. The infuriated populace had followed us, and had determined upon lynching both, as speedily as possible. Lewis looked white, and fearfully scared, as he listened to their savage yells. But it must frankly be owned that I was as thoroughly scared as he was; although I retained my presence of mind, leapt from the bed, and was about barricading the door of the apartment--because it would have been impossible to prevent them entering the house. Then there came a momentary pause, and the voice of some one having authority was heard in the street, addressing the crowd. "Thank Heaven!" cried Lewis. "It is the sheriff." The pause, however, had only been momentary. So wild was the fierce burst of derision that followed, I almost thought my companion had been premature in his thankfulness. There was a fierce struggle audible without, which lasted for some few minutes, and then the sheriff and his officers were victorious. They demanded admittance in the name of the law, and after entering the house, arrested Lewis on the charge of murder, and myself as an accomplice. A brief examination, however, soon proved my complete innocence, and I was discharged, but ordered to give bonds for my appearance against my friend. Of course I was unable to provide the requisite sureties, being an entire stranger; and in consequence was locked up in the debtors' prison. Here was a situation. With my face swollen from the effects of the blow, two of my teeth knocked out, and my lip and nose fearfully cut, and incarcerated because I could not get bail! Lewis, nevertheless, did not desert me. A stranger in Waukegan who had seen me in Milwaukee, and had heard part of my story from a friend of my father's, recognized my name, and after verifying my identity by ocular proof (it must have been somewhat difficult in my then disfigured condition), wrote the particulars of my trouble to him. He had but just returned to Galena, and was daily expecting me. Only judge what my surprise must have been, on seeing him one fine morning appear in the place of my confinement. If on our last encounter I would have avoided him, what would I not now have given to have escaped seeing him; under such circumstances. It seemed, however, that my fears of his reproaches were wrong. He gave bail for my appearance upon the trial at the next term, and took me home with him, without uttering a single reproach. Perhaps, as I have since imagined, he may have thought all such reproach would have been useless with such a confirmed "ne'er-do-weel" as he must perforce have believed me. At the time appointed I, of course, reappeared in Waukegan. Unfortunately my father had been unable to leave his home, never for an instant imagining his services might again be required. Owing, however, to the incompetency of the District Attorney or the astuteness of my friend's counsel, the trial of the latter was deferred until the succeeding term of Court; and what was my disgust at finding, having surrendered on my bail, I was again to have a domicile under lock and key until the new trial, unless my parent again put in an appearance upon the scene. But, even while the sheriff was preparing once more to escort me to jail, a voice from among the crowd in the Court-room sang out, in that delicious Irish brogue I had so often endeavored on the stage to imitate with my own tongue: "Would yer honor accept the likes of bail, for the poor boy?" It must be candidly admitted, that I had never before entertained so warm a love for the Irish brogue. It sounded like perfect music to my ears. Still more did it do so, when, after a brief confab between the Judge and the District Attorney, the proffered bail was accepted, and with a kindly but vigorous slap on my back, my new bondsman exclaimed: "Now! my boy, all I ask of ye, is, that ye don't throw me in for the bail. When ye were shut up before, yer face didn't spake much for ye. But now, I couldn't bear to see a good-looking fellow as ye are trotting off to jail for nothing at all." A roar of laughter from those who were present followed this speech. Very certainly, as my Irish friend said, my "face didn't spake much for me," upon that previous occasion, if it did possibly justify his warm-heartedness now. But, as the great dramatist says: "One touch of kindness makes the whole world kin;" and to a certain extent at any rate, on this occasion, it did so. His goodness of heart had struck an answering chord in the bosom of all the spectators. They crowded around me, offering their congratulations, and shaking my hands with a vigor which might have gone far to prove that they would have done the same kindness for me, provided they had merely chanced to think of it. Once more, I returned to my father, and resided with him until the Court a third time convened, when I again returned to Waukegan, and proved to the good-hearted Irishman that the lad he had become bondsman for, was not "the boy to throw him in for the bail." Now, however, I found that a change of venue had been obtained for the trial, and I was obliged to go to Chicago. It was a fourth time deferred, and on my inability or unwillingness to give new bonds in a city where I could easily have procured bail, I was ordered to prison for a third time. The sheriff, of course, had no discretion allowed him in obeying the order of the Court. He therefore conducted me to prison, when he duly locked the door of my cell upon me. Immediately after, he unlocked it, saying: "Look here, Mose! I have obeyed orders and locked you, up. Now I have unlocked the door, and am going to let you out, if you choose to act as my deputy." Gladly enough, I consented and entered at once upon my duties. It would perhaps be unnecessary to say that the sheriff had a few years since contributed by his own patronage to my success as a pop-corn merchant, and had subsequently been acquainted with my theatrical struggles. In addition to this, he had heard the history of my connection with the case, and felt a kindly disposition to befriend one who had been unfairly implicated in the matter from the beginning. CHAPTER II. AS A DETECTIVE--HUNTING UP A HORSE AND BUGGY--A RUNAWAY FROM THE SHERIFF--ON THE TRACK--THE HIDDEN CORPSE--FOLLOWING THE MURDERER UP--STRUGGLE AND CAPTURE--QUICK JUSTICE--A GOOD "UTILITY" MAN--MOSQUITOES AND AN OLD STEAM-BOILER--"HOW RICH YOU BE"-- BECOMING A RUM-SELLER--WHAT IS IN THE BONE WILL OUT OF THE FLESH. As his deputy, I endeavored conscientiously to answer the good opinion of the sheriff. Suffice it, I so far succeeded, that he recommended me very strongly to Pinkerton, the celebrated detective of Chicago. At this time, Pinkerton was going to Waukegan for the purpose of arranging the means with the authorities there for breaking up a gang of counterfeiters, then flooding the whole of Northern Illinois and Southern Wisconsin with bogus money. After a brief interview with me, Pinkerton appointed me upon his staff, and on his return from Waukegan, left me in that city. Shortly after this, I received a telegram from my chief. It stated that a man, very gentlemanly in appearance (his description was given), had stolen a horse and buggy in Chicago. The fellow had gone northward, and Waukegan was designated as the place where he might probably fetch up. When I received the despatch I was with the sheriff, and had just handed it to him, when an individual drove up with a horse and buggy, both of which closely answered Pinkerton's description. This person was hailed with the familiarity whose command is peculiar to the functionaries of the Law, and as politely, and with even more oppressive familiarity, requested to-- "Get out!" The stranger was necessitated to obey this peremptory injunction, and requested information of its object in a blandly imperturbable manner. "You are my prisoner," curtly responded the sheriff. "For what, sir?" demanded the man. "For stealing that horse and buggy." "Good God!" was the instantaneous ejaculation. "You were never more mistaken in your life." Certainly, the rascal would have made his fortune upon the stage, his look of astonishment was so perfect, while the touch of indignation in his manner heightened this appearance on his part so admirably. The sheriff looked at me as if in doubt. I nodded my head slightly. That which the fellow was only doing as an amateur, was within my professional experience. "Yes, sir! you are the man," replied the sheriff. "In a few minutes," said the stranger, "I will prove to you, you are the most mistaken man in the world." "How?" "Do you know Mr. Sutherland, sir?" He had named one of the most prominent citizens in Waukegan. "Very well, indeed!" was the response of the sheriff. "Jump in my buggy, then, and we'll drive to his house. There, I can readily convince you, you are thoroughly mistaken." "All right," ejaculated the sheriff. In spite of my remonstrating look, he jumped into the buggy, followed by the stranger, and they drove off. It would be needless to detail my reflections. The reader, if gifted with a fair share of acumen, can readily determine them. In less than three-quarters of an hour the horse and buggy once more appeared, driven by the sheriff. He had been making the poor animal pay for his obtuseness. "Well!" I inquiringly uttered. "When we arrived at Sutherland's," said the local official, "the fellow got out and rang the bell. He was some time in waiting for the door to be opened. Then, he told me he would 'go round the house to the back door, and wake them up.' I waited some time longer, when the front door was opened by one of Mr. Sutherland's servants. Naturally enough, I got out, expecting to see the man within the house. Would you believe it, the rascal had never entered it." "Very decidedly I should," was my exclamation. Jumping into the buggy, I requested the sheriff, it is to be feared in a somewhat too dictatorial tone, to "lay it into the horse," and drive back. On arriving at Mr. Sutherland's, I asked him to indicate to me the way the man had gone. He could only point out the side of the house the runaway had passed round. Leaping out, I prepared to track him. It was then, that, for the first time in my life, I discovered, I possessed something of that sleuth-like certainty and readiness, which fitted me for portion of my future career. The morning had been somewhat damp, and by the help of the print his feet had left upon a field at the back of Mr. Sutherland's dwelling, the fellow's track was distinctly visible for some half a mile. Here, the broken branches and twigs of a low hedge proved that he had crossed it into a lane. On the damp sandy gravel his track was even clearer. Then, he had encountered some one else, and near this spot traces of a recent struggle were apparent. From this point I could merely see one track, and was induced to believe there had been foul play, and that the fellow I was in chase of, had continued his flight alone. This led me to make a brief search in the neighborhood of the spot on which the scuffle had taken place. Just beyond the fence, roughly concealed by torn-up branches, lay the dead body of a man. The skull had been crushed in as if by the blow of a heavy club, and the pockets were turned inside out. I raised the arm of the corpse with ease. The muscles were limp and flaccid, not having had time to stiffen. It was evident that the murder had but recently been committed. My future trapper instinct was strong upon me, and I pursued the one trail for some mile and a half farther. There it was lost upon a stretch of higher and harder soil into which the lane had widened. Half an hour was spent in vainly trying to detect it, and then I made up my mind to return to the town, and give intelligence to the authorities that a murder had been committed. After doing this, and reinforcing my somewhat jaded system with a draught of good Monongahela, I returned with the local police to the place where I had found the body. On the way, I had made inquiries about the locality, and found that some half a mile beyond the spot where I had lost the trail, I should reach the main road, which led to Shiloh. Convinced now that the man was a determined ruffian, my young professional pride was aroused, and the determination was already formed by me to capture him. Consequently, on reaching the scene of the murder, I left the authorities to convey the corpse to Waukegan, and recommenced my pursuit, making every possible inquiry at the houses and farms near the road, until I arrived at Shiloh. But I have neglected to state, that on my return to Waukegan I had disguised myself as thoroughly as possible, and placed in the pockets of my disguise a pair of darbies, (handcuffs) a revolver, and a brass-knuckle. The suspected murderer, and now known horse-thief, was a man of robust, almost of Herculean build. When recognized in the buggy, he had been dressed in the most fashionable style. Added to this, he had sported black flowing locks, with a dark and well-trimmed beard. He had now to be found in whatever other guise of dress or complexion he might choose to adopt, for the criminal _alias_ of person or apparel is to the full as--perhaps even more variable than that of name. My whole evening was passed in Shiloh, in wandering from one place of resort to another. As yet, my search had been fruitless. But I never dreamt of failing in it, because I had determined to succeed. I felt certain, I should capture my man. At last, I found myself in a beer-saloon, where, while standing at the bar and in the act of drinking, my eyes fell upon an individual whom I instinctively knew was the criminal I was in chase of. He had, however, undergone a great change. His beard was cropped, or rather it was shingled off short. As for his hair, it was notched and jagged, as if it had been curried with a comb that had razor-like teeth. His dress was by no means of that distinguished character which it had borne earlier in the day. This, however, arose more from the apparently slovenly fashion in which it was worn, than any other change in it. It is true, he had been unable to alter his eyes, although, now, when he was off his guard, their glance was freer and more insolent than it had been when I had first seen him. Besides, he had kept with him a cane which he had carried that morning. This was subsequently a damning proof against him, as the sheriff of Waukegan was able, as well as myself, to identify it. When convinced beyond the possibility of doubt that this was the man, I quietly approached him, and dealt him a heavy blow with my brass-knuckles under the jaw. This stretched him upon the floor. In a moment I was seated on his chest and his hands were secured and pinioned. [Illustration: "This stretched him on the floor. In a moment, I was seated on his chest, and his hands were secured and pinioned."--_Page 30._] All had been effected so rapidly, that I was again upon my feet, before the by-standers had recovered from their surprise, and, it might almost seem, before the criminal could realize what had occurred. The persons who had been so suddenly rendered mute by the rapidity of my assault upon the scoundrel, now found tongue. They approached me in an anything but friendly guise, demanding what all this meant, and why I had assaulted "Jackson" in this cowardly fashion. Only two or three, as I ought to mention, had given him this name, and these were decidedly the most disreputable-looking individuals present. Naturally enough, opening my coat, I displayed my official badge, and told them of the murder which the fellow had committed on the morning just passed, for plunder. The two or three I have alluded to as calling him by name, slunk out, while the rest, changing their tone, complimented me warmly upon the coolness and skill with which they were pleased to say the arrest had been made. As for myself, I must own that when I looked at the thew and muscle of my prostrate captive, I was far more inclined to compliment myself upon the recklessness with which I had, single-handed, effected his capture. Word was immediately despatched to the sheriff, and, by the following morning, Jackson was safely lodged in the jail at Waukegan, the county seat of Lake County. Shortly after this, he was indicted by the Grand Jury, and a change of _venue_ having been granted, he was removed for trial to Chicago; where, pleading guilty, he was sentenced to be hanged, and paid the penalty of his crime upon the gallows. As for my poor friend Lewis, he had already pleaded guilty to manslaughter, and been sentenced to imprisonment for eight years. He died before the term of his imprisonment had expired. In those days, in the West, justice was far shorter and sharper than it has recently been in New York. There was more pride in the detection of crime, and considerably readier justice in its punishment. Red-handed murder had especially little chance of escaping the prompt retribution of the Law, and it will, I think, be granted by the inhabitants of the metropolis that the consequent fear was a tolerably fair degree of preservation for human life, considering the character of the various elements from which life in that portion of the States was then composed. Having shortly after this returned to my home, I assumed the position of under-sheriff to my parent, and lived for several months somewhat quietly, being lionized in no small degree by my friends and neighbors on account of the capture of Jackson. In a few months, however, Pinkerton, who had evidently considered me a good "utility" man in the detective line, wanted my services again. He was engaged in ferreting out a gang of counterfeiters and horse-thieves, who had been circulating bad notes, and thinning out the stables above Chicago. Their base of operations had been made by them at the foot of Little Dalls, now called Dallton. This was some twenty miles above Portage City. Excitement was the only thing I lacked while under my father's wing, and consequently, in spite of his remonstrances, I determined upon accepting the offer of employment which Pinkerton made me. Starting at once, after seeing my chief, I joined the party with whom I was to work, at Madison. Here, after laying our plans, or rather, arranging for the execution of those Pinkerton had laid out for us, we separated, with the understanding that wherever we met, we were to proceed as if we had been strangers. The following day, myself and a companion found ourselves at Big Bull Falls. It would be unnecessary to trace out our after-route from place to place. For some time we discovered nothing which might afford any clue to the object of our search. At last we arrived at Grandfather Bull Falls, when something occurred which convinced us we had continued too far in that direction. We consequently returned, and took a straight line towards Black River Woods. By the bye, the man who gave them this name must have had a hide tanned to the toughness of a leather boot, or he certainly never would have omitted to commemorate the plague of the mosquitoes which infest it. Of all sections of the country populated with this delightful insect, that I have ever crossed, this is decidedly the worst. So much so, that I believe it must have been that part of it, in which the man we have heard of, took refuge from these winged atrocities under an old steam-boiler, amusing himself while in his fancied security by clamping their murderous beaks, with an old hammer he chanced to have with him, to the iron shell through which they were penetrating. The result of this style of proceeding was perfectly unforeseen by him. In some hour and a half, the muscle of the trapped mosquitoes was sufficiently strong for them to raise the iron shell and fly off with it. Be this as it may, it is a complete purgatory. You, in vain, try to smash one mosquito whose fangs you feel in your forehead. While doing so, another fastens on your nose, and half a dozen more upon either cheek. The amount of profanity they caused on the tongue of myself and my companion, I even now look back upon, with considerable contrition. The whole of this portion of the country, as far as Black River, was under Mosquito dominion; and when we quitted it, it was with the sincere hope, upon my part, that nothing might oblige me to revisit it. When we once more met the balance of our party at Stevens Point, which had been as unsuccessful as ourselves in tracking out the game, it is now a question to me how our swollen and disfigured faces could be at all recognizable. After some consultation, it was decided that portion of the party should strike for the Little Eauclaire River, while another should go up the larger stream called the Big Eauclaire. Myself and companion remained for a few days at this place, and finding nothing determinate, dressed ourselves as raftsmen,--in red shirts and overalls, making up our minds to separate. Then, I hired myself out to run the Caughnaut Rapids, on a trip to Plover Portage. It was on our way in return, when "gigging back," as the raftsmen term it, that I first caught a glimpse of success. One of the pilots, had to employ a term well used in the west and south of the States, "cottoned" to me. This was probably on account of my youth and apparent verdancy, as well as my muscle. I was just the sort of fellow he evidently supposed could be employed as a green hand in his illegal calling. We had been talking of the ways of living in the West one morning, when he said: "Look here, young fellow, thar's many a way of making enough to live, that's easier than your'n is." "How is that?" "D'yer see this?" At the same time he pulled out of his pocket a lot of "queer," or counterfeit bills. He must have had more than two hundred dollars of bogus money of different denominations--fives, threes, and twos--with him. [Illustration: "'D'yer see this?' "At the same time he pulled out of his pocket, a lot of 'queer' or counterfeit bills."--_Page 34._] "How rich you be!" I ejaculated, with an innocent look of wonder. "Do you think so?" he asked, with a sly wink and chuckle. "Good Lord!" I cried out, as if the idea had just come to me. "They're not--" "Ya-as! They ar'--but don't make sich a row about seeing them." As he said this, he glanced around as if he had been afraid somebody might have been within earshot of us. "I only wish I could get hold of some of the blamed stuff." "If yer do," replied he, "I'll introduce yer to them as makes it." "Will you--re-eelly, do that?" "Ya-as! young fellow, I will." Accordingly, we started on the day after our return down the river, and having passed Dutchman's Rapids, entered upon what is called the jaws of the Little Dalls, at the Shingle. Thence, going by the Devil's Elbow and the Sag safely enough, we came out at the foot of the Dalls proper. Here my companion showed me the entrance to the cave in which the work of the gang was carried on. He then told me I would have to wait at Portage City, until he could see his fellows in the business and obtain their permission to introduce a new recruit to them. Otherwise, it might be dangerous. Afterwards, he himself returned to the neighborhood of the Sag. While remaining at Portage, I met portions of my party, to whom I communicated the success I had met with. After talking the matter over with them, it was suggested by me that I should enter into the drinking-saloon business, which would not only afford me an apparent opportunity for disposing of the false money, but render it easy for me to bring my companions in contact with the counterfeiters. This was agreed upon, and when the pilot returned, I suggested it to him. He literally jumped at the idea, and ostensibly helped me in hunting up a location for my _débût_ in rum-selling, as well as vouching for me most strongly to the individual from whom I hired it. The rascal was well known in the place. The whole of the time since I had arrived in Portage City, I was in constant correspondence with Pinkerton, who thoroughly approved of every step I was taking, and gave me to understand he would be ready at any moment to join me. Well! my saloon was opened, and liquor-drinking was in full blast in it. The pilot was as good as his word. At different times, he brought down to me most of his accomplices, or rather of his employers, and I quickly became a sort of licensed favorite with them. Of course, if I had been detected in "shoving the queer," and found myself within the grasp of the law, they wouldn't have cared one red cent, but while I apparently bought their bogus notes, I was the best of fellows living. In the meantime, I had gradually introduced them to most of my companions, some of whom also took portion of their spurious money, paying for it in good cash. It must be admitted that the whole of the gang were capital judges of the genuineness of any of, or all, the currency of the various States. "Wild-cat" notes nothing could induce them to take in exchange, even for any of their own shinplasters. Shortly after this, I found that the counterfeiters were to have a full meeting in the cave, which I had now several times visited. It was, I had reason to believe from what the pilot told me, for the purpose of dividing the spoils of the last mouth, which had been, so he hinted to me, unusually large. My chief was immediately notified. Very soon after, he joined me, with the United States Marshal, and made arrangements with the sheriff and city marshal to pounce upon the whole gang. I say, he joined me. But this is scarcely the case, as he only saw me once previously to the night on which I knew they were to meet at the cave. Arrangements, under his shrewd supervision, were capitally made. The cave had two entrances, one at the side of it, some considerable distance from the main one. A part of his men, with a section of the local police, under the United States and city marshals, were to be placed there to prevent any chance of escape. Himself and the sheriff of Portage were to be conducted by me to the main entrance. It would be needless to say, that as a desperate resistance to us was within the probable chances, every man in either party was well armed. Our suspicions respecting this were not, however, destined to be realized. Pinkerton's precautionary measures had been too well taken. When we were discovered, a rush had been made for the other entrance. Here, they found out that they had been completely trapped. Then, rightly believing that the party at the main entrance was the principal one, they returned, and had a parley with the sheriff and Pinkerton, or rather with the last, ultimately coming out and surrendering. After having been handcuffed, and placed in the boats, part of our men were left in the cave to secure the spoils, while the rest of us returned with our prisoners to Portage. It was one of the largest hauls of counterfeiters, with their implements of trade and spurious money, as well as a fair amount of good paper, which had up to that time ever been made in the West, and redounded very much to the credit of my chief, as well as myself--the last, mainly on account of the warm way in which he was pleased to compliment the share I had taken in it. Most certainly it resulted in the breaking up of the gang at that time known as the Guy Fox band, whose depredations had extended for several years from the Lakes to the Gulf. It had been the terror of the country, as it had resorted to every species of crime with the view of furthering their schemes. In due time they were all convicted and sent for various terms to the Penitentiary. All of them had the satisfaction of serving out their time, with one solitary exception. This was my friend the pilot of the raft, whose wish to make me a tool had led to their apprehension. He was not, in every respect, a bad fellow, and his look of bewildered astonishment when, with the handcuffs on his hands, he saw me on the boat with Pinkerton, was so miserably pitiable, that I could not help feeling some tenderness towards him. In the fulness of my heart, I spoke to my chief about him on the same night after our return to Portage. "I will see about it, Mose," he replied, with a dry smile. "But, if you had as long an experience as I have, you would know how useless mercy would be to him. What is in the bone will out in the flesh." The fellow was released, upon Pinkerton's application, some twelve months afterwards, and, as I have heard, verified my chief's appreciation of rascality. It has been said he was shot by a stalwart farmer, some three years afterwards, in the neighborhood of Dubuque, Iowa, in consequence of an attempt at highway robbery. This fact, however, I am unable to verify. So, let my readers charitably hope, the lesson he had received bore the good fruit of turning him again into the paths of honesty. CHAPTER III. UNDER THE SHADOW OF MY OWN VINE AND FIG-TREE--TOO MUCH SYMPATHY--AGAIN IN THE THEATRE--MY FIRST TRIP ACROSS THE PLAINS--A FIDDLE AS A SENSATION--THE FREE FIGHT--MY FIRST LESSON IN SWIMMING--WANTED, A NEW BOW--JUDGMENT ON A WHISKEY-DRINKER--THE THIRD TIME--OUT HE GOES--A STAMPEDE--GROWING INTO FAVOR--THE HORSE-THIEVES--MILITARY JUDGMENT. For a brief time, I again returned to my father, who had been unwilling that I should rejoin Pinkerton. He could stand my being deputy-sheriff under his own eye, but he did not relish my becoming a regular detective. However, his term of office as sheriff was now expired, and I told him: "I must do something." "So you shall," he replied. "There is a nice little farm at some fifteen miles distant. I will buy it for you." I had never yet resided under what Scripture calls "the shadow of my own vine and fig-tree." The idea struck me in a favorable light, and I cordially accepted his offer, although somewhat doubting my capacity in an agricultural line. However, the die was cast, and in a few weeks I had settled down in the original occupation of our common parent, having at the same time become a married man. It must be admitted that from the very start I found wedlock infinitely more agreeable than tilling the soil. My previous almost nomadic style of existence had to a great measure incapacitated me for this wearisomely primitive style of life. It was of no use trying to relish it. Luckily, there are all sorts of temperaments in this world, or what would humanity do for wheat, corn, and garden-stuff. My nature was decidedly not adapted to raising them. My wife saw my utter incapability as a farmer. She was a good little soul, and frequently condoled with me on it. This was the very worst thing, possibly, that she could have done. It added edge to my disgust with it. Night after night, when the day's work was over, were spent by me in querulously grumbling, and by her in consoling my discontent at my condition in life. At length the farming season ended, and then my detestation of agriculture was doomed to be inconceivably heightened. While I had out-of-door occupation, I could stand its regular monotony. Without it, what was there for me to do? I could but wander round the yard, and look at my pigs, fodder my cattle, take a stroll to the next farm, some three miles away, return to my little wife, expect her to console me, and then retire to bed, with the expectation of awaking to another day of the same humdrum existence. My life had a necessity for positive activity. The good little soul to whom I was married saw this; possibly too late. However this was, it came about that, with her full consent, although not without many tears on her part, and a considerable quantity of gloomy sorrow on mine, I left her at home, and struck out once more into the world. It would be useless to narrate every incident of this winter, but in the spring of 1855 I brought up at St. Joseph, Missouri. Here, Maggie Mitchell was at this period playing as a "star," and to her I was indebted for a short engagement in the Theatre. It lasted for six weeks. When it came to a conclusion, I determined upon visiting California, at that time the Ophir and Golconda of the further side of this continent. However, it was no use starting with the small means I then had, unless some positive manner of living in San Francisco, at my first arrival there, was secured. Therefore, I telegraphed to Thomas McGuire, of McGuire's Opera House, who was about to open the New Metropolitan Theatre. In reply, he offered me an engagement for the September following. It was a long time to wait, but luckily I had recently become acquainted with John Crim, of the firm of Crim, Ebright and Coutts, who was organizing a party to cross the Plains. He spoke to me about joining them, and in almost less time than it takes me to pen these few lines, I had arranged to accompany him. It was upon the 6th of May, after having written a long and lovingly explanatory letter to my wife, I started from St. Joseph. There were three hundred and seventy-five head of horses, and seventy-five men, all thoroughly armed and equipped. Each of them was furnished with a Sharp's carbine with sabre-bayonet, and a revolver. It was almost like the moving of a little army. The organization had been made in thorough military style, and perhaps with even more discipline, being under the command of Captain Crim himself. Naturally, I was almost a total stranger to all of them except our leader, but I soon began to form acquaintances, and in a few days became more especially linked in friendship with Dave Horner, the brother to Puss Horner, and the blacksmith of the party. The last was a sturdy Englishman, rejoicing in the _sobriquet_, by which he was commonly known amongst us, of Brighton Bill. Our first halting-place was opposite Marysville, on the Big Blue River. It then consisted of some four or five rough stone houses, covered with dirt, half a dozen _adobe_ huts, as I have since learnt to call them, and a gambling hell, specially designed to pigeon emigrants in those delightful games known as Three-card Monte, the Strap Game, and others of an equally holy and pleasant character. This building, only of one story, was also the station at which the Pony Express changed horses. After supper, Brighton Bill, Horner, and Pigeon--thus denominated because his outside attire was a swallow-tailed coat--strolled through Marysville. It was the first settlement we had struck since leaving St. Joseph, and we were curious about the customs, habits, and style of living of the place. In any case, I was so decidedly. Dave had brought his violin with him. He was a capital fiddler, and in travelling across the plains, it is not always necessary to leave our business behind us. Dave certainly carried the means of displaying his accomplishment with him. That fiddle created a veritable sensation. It might have been imagined that none of the inhabitants of Marysville had ever seen a fiddle before. His music was taken in exchange for whiskey, cigars, and anything else we wanted. Indeed, I began to believe that Captain Crim might run the risk of losing Horner as a member of the party. It almost seemed to me, as if, in a day or two, Dave might have become the owner of the whole settlement. However, in supposing this, I had not precisely calculated the full effects of temper and whiskey upon Brighton Bill. He began to feel the effects of the latter and by degrees lost the former. A somewhat scurrilously jocose allusion to his nationality was made by one of the natives. The indignant Briton no sooner heard it, than he struck out, right from the shoulder, in true Johnny Bull fashion. The offending native went down on the sandy soil of the High Street of Marysville as if he had been projected by a catapult. Some few rows I had seen in my life before this, but never such a free fight as followed. The whole of the male portion of the settlement (by the bye, it was nearly all of it) joined in the _mêlée_. Had it not been for the assistance of many of our companions, who had also amused themselves with an exploring tour through Marysville, we might have got the worst of it. Luckily, they took a hand in the game, which saved us. Pistol-shots were, however, freely interchanged, and an individual was dropped, who had just drawn a bead upon Bill, with a bullet behind his ear. After this, we retreated in as good order as we could, towards the river which lay between us and the spot where our camp was pitched. The darkness of night had, however, by this time, fallen upon us, and being strangers, our party managed to become separated. Horner and myself kept together, but when we reached the stream, it was at a different portion of it from that where the skiff lay that had borne us over. We knew not which side to turn. While standing there, we heard the sound of oars; or, more properly, of a means of propulsion bearing an equal consanguinity to oars and paddles. They were peculiar to the Plains at that time. What was to be done? If we had shouted to our friends, we should have disclosed our whereabouts to our enemies. Horner, however, was a man of educational resource, and volunteered to swim across and return with the skiff for me, as I was unable to accompany him. It may be imagined I felt some repugnance at being left to the mercy of Marysville, if it should chance to find me. Searching around, I stumbled over something, which, on examination, I discovered was an old "dug-out," or species of impromptu ark. To this I at once determined upon committing myself and my fortunes, with a broad piece of board which I found at some little distance. This might serve as a paddle. Accordingly, as Horner plunged into the river, I availed myself of it. But the cursed thing gave me a lesson I have never since forgotten, when the chance was given me to remember it. It is contained in the old proverbial saying, "look before you leap." The dug-out had a hole in it. Scarcely had it got a dozen yards from the shore, than it was fast filling. In a few yards more, it was under water; and for the sake of remaining above its unpleasantly chilly surface, I, very considerately, let it go to--the bottom. This was the worst fix I had yet found myself in. But there is no lane without a turning, although it must be confessed some of these turnings are occasionally sharp and rough. Thinking my last moment was come, and that some time next morning my unconscious body might arrive on shore some miles lower down the river, to afford a meal to the stray dogs or crows of this part of the country, I struck out recklessly in a battle for as much more of life as I could possibly keep. A few moments passed. Great Heaven! I did not sink. I was actually swimming. "Where are you, Dave?" I shouted out, joyously. "Here, old boy!" was the cheery answer. That single exclamation settled my wish for conversation while in the Big Blue River. It had filled my mouth with water, and was very nearly on the point of bringing my first lesson in swimming to a most abrupt close. So I kept my tongue quiet, until at length I arrived drippingly joyous at the further side of the stream. Horner was, necessarily, there before me, and assisted me to mount the bank. "I thought, Mose, you told me you couldn't swim." "Nor could I, Dave! You know, necessity is the mother of invention." "So it seems," he dryly replied. "I only wish it would find me a new bow for my fiddle. The blackguards smashed that." "It was lucky," I said, "they left you a whole skin." "Upon my word! it was so," was his answer. We then from the summit of the bank looked round us, and saw the welcome glow of our smouldering camp-fires, some half a mile below. Horner spent the remainder of that night, after our return, in attending to his violin. The truth is, it needed it. I, however, slept soundly, and was awoke on the following morning at an early hour in very fair trim. The truth is, early experience had taught me what the results of bad whiskey are, and led me to refrain from an unhealthy indulgence in that exhilarating class of strong drink. But few of our companions had been as prudent. Brighton Bill and Dave more expressly felt the full effects of it; and with a parched tongue, and a splitting headache, heaped their fullest maledictions upon Marysville, and all the ungodly dwellers in that location, during the whole of that day. His cold-water bath on the preceding night had, however, so modified the effects of whiskey upon Horner, that I was unprepared to find him so depraved in his appetite for it. He was indifferent how he got it, whether clandestinely, to use the mildest possible phrase, or not. Happening to be on guard one night at our camping-place, he felt this thirst strong upon him. Not having the means of gratification with him, he actually bored a hole in one of the whiskey-barrels, and made free with its contents by means of a straw. In the morning he was what politeness would call "frightfully overcome." In good old Saxon, he was drunk. Now Captain Crim had a holy horror of peculation--more especially, perhaps, of whiskey-peculation, when it was committed in the manner Dave had been guilty of. Nor in truth do I much blame him. Instead of boring the hole near the top of the barrel, and insuring himself merely sufficient, Horner had bored it about one-third down. He had also omitted to plug it up when he had satisfied himself. There was perhaps some reason for this, as when he had finished drinking he might have failed again to find the aperture. At all events, when Captain Crim rose in the morning, one-third of the whiskey had dispersed itself over the bottom of the wagon devoted to its carriage, and Horner's guilt was self-evident, putting his own state entirely out of the question. A drum-head, or rather a whiskey-barrel, court-martial was immediately called together. The impenitent, because scarcely conscious, thief was arraigned, tried, and found guilty. Sentence was, however, suspended. This was partly, because, at the moment, he would have failed to comprehend its justice. More so, because it was hoped that when restored to complete consciousness, his friends might have influence enough with him to prevent the recurrence of so gross a breach of the laws of social equity. At first it appeared it would have done so. But again he fell from the high standard of morality on the Plains, and the captain had determined upon expelling him from the camp. Brighton Bill and myself headed the rest of the party in a strong remonstrance. At first Crim was disposed to defy us, but finding us all united in the wish to save the poor fellow, finally gave way. The luckless Dave swore himself to perennial sobriety. But, alas! he once more fell from grace, in an emigrant-train. Then Captain Crim insisted with Spartan justice on the rigid execution of the lately postponed sentence. What could be said upon his behalf? Those who had been willing to deal kindly with him upon the score of his fiddle, could find no word to urge in his favor. Possibly, in their eyes the liquor he had been guilty of abstracting was of greater present value, even, than his violin. One only of us stuck to him. This was a relative, I believe a nephew, of our captain. "If you turn Dave out, you shall turn me, too;" he said pluckily. Crim's lips whitened. "Then, by the Lord!" he said. "Out you both go." And out both did go, with such provisions as might be immediately necessary, horses, arms, and a sufficiency of powder and shot to last them until they were picked up by another train or scalped by the Indians. The last, however, I doubt, as although I never again heard of Dave Horner, I have reason to believe his companion is now settled in Sacramento, and is a prosperous merchant in that thriving city. Until we arrived at Ash Hollow, on the south side of the North Platte, nothing of any moment occurred. Here as we were camping, a magnificent and noted bay horse, called Captain Fisher, took fright and started off at a furious pace with a number of the stock. In fact, it was a regular stampede, and one of the most exciting sights I had ever seen. However, I had no more than the first moment to enjoy it in. Action was a necessity, and my old circus-training stood me in good stead, to be of some service. I darted after the bay with a speed that nearly equalled his own. How long this would have held out, it is, of course, impossible for me to say. Something, however, caused Captain Fisher to swerve across my line of pursuit. Leaping, rather than running after him, I succeeded in grasping him by the rope attached to the hackamoor or halter. His terrified speed was so great that I was thrown upon the ground and dragged by him for a considerable distance. But for my long experience as a boy on the sawdust of the arena, it would have been absolutely useless for me to have attempted regaining my feet. How I escaped serious bodily injury from the remainder of the stampeded horses, I never knew. Escape I however did, as well as again recover a standing or rather a running position. The rest of the business was now comparatively easy--indeed, a mere matter of time. Clinging to the rope, I compelled him to slacken his pace, until, at last, I succeeded in grasping the affrighted animal by the mane and vaulting upon his back. There, I was the master, and he was not long in finding it out. It was about three miles from our halting-place when I succeeded in turning him. The remainder of the stampeded horses followed us. Thoroughly cowed by his past fright, and the certainty that he had to do as I chose, we arrived at the camp. All my mates crowded round me with congratulations, and Captain Crim shook me by the hand as I leapt from the back of the other Captain with a warmth that was at the least as effective as it was affecting. It was the second time he had honored me. The first occasion was when I had entered upon my service with him in St. Joseph. Nor did his second grip mean nothing. It established me, with him, from that hour, as a prime favorite. In the vicinity of Chimney Rock, we encountered an apparently agreeable party of some half-dozen travellers, who applied for permission to travel with our train. Captain Crim complied with their request, extending to them the camp privileges on condition of their complying with its necessary restrictions. Our new friends seemed not only grateful for his hospitable kindness, but too eager to display their gratitude. They continued with us some two days, without exciting any suspicion. During the second night after their admission to the camp, it happened to be my watch, and while on my rounds, I seemed to notice a movement in some of the animals which indicated that all was not perfectly as it should be. They did not seem as quiet as usual. Bending closer to the earth and gazing along it, with my eyes covered by my hand from the glare of the camp-fires, I saw some description of animal, which I at once supposed was a coyote or Prairie-wolf. As yet, such an animal was unknown to me. To make assurance doubly sure, I raised my rifle to my shoulder, and in another instant should have blazed away at it, when it suddenly straightened itself up, yelling out frantically: "For God's sake, don't shoot!" "Come in, then," was my answer. As the fellow gradually sneaked nearer to me, it seemed that I recognized him. And, very certainly, when he was within the light of the camp-fires, I did so. It was one of the party of agreeable gentlemen whom our captain had hospitably permitted to travel with us. The scoundrel had been tampering with the fastenings of our horses, preparatory to stealing them. Never shall I forget Captain Crim's look of unutterable horror at the fellow, when I woke him up in his tent, with my prisoner. The indignation which he had exhibited on poor Dave Horner's third detection in whiskey-stealing, was nothing to it. "A darned horse-thief! Who'd ever have thought it!" "I assure you, Captain--" "Hold your tongue, you infernal rascal, or, by Heaven! I'll make short work of you and your companions." "Let me explain, my dear sir!" he whined. "Have them all turned out, Mose!" thundered Crim. "They are lucky to have me to deal with them. Any one else would have hanged the whole lot." By this time, the whole camp was alive, more especially our forty-eight hour acquaintances. These disowned the culprit, as a stranger who had but recently joined them. Their defence was, however, too thin; and as the ominous murmur arose around them that-- "Lynching would be the shortest and best settlement of the matter"-- It was concluded by them, it would be wisest to obey. This, the more especially, as I had collected some dozen of my immediate friends, who stood ominously close to me, with rifles in hand, and six-shooters very palpably visible. In another ten minutes, they had all left the camp. When we arrived at Fort Laramie, Crim reported this gang of marauding horse-thieves to the officer in command of that post. Several days on our route beyond the fort, we were overtaken by the Pony Express, and learned that this very band had been captured in its immediate vicinity. Military justice is very prompt. It may make an occasional mistake, although not often. They had all been hung. CHAPTER IV. CAUGHT BY THE INDIANS--A PLEASANT RIDE--ONE PITYING FACE--BENEFIT OF BEING A MASON--THE EVIL EYE--INDIAN BEAUTY AND INDIAN EATING--THE OFFER OF MARRIAGE--DECLINING IT, MAKES ME A FRIEND--A SECOND AND MORE TEMPTING OFFER--DECLINING IT, DOES NOT MAKE ME AN ENEMY--PULLING UP MY STAKES WITH HONOR--THE PONY EXPRESS--AGAIN WITH THE TRAIN. Previous to our reaching Fort Laramie, we had been able to procure plenty of fresh meat. The antelope and buffalo had almost seemed waiting for our rifles. Now, however, we met with few or none of either of these, and the scarcity began to be severely felt. Even Captain Crim grew more peppery with us than he had before been, and Brighton Bill lost his usual ruddy jollity. Consequently, one morning, I started out with a determination to find fresh meat or die. To tell the truth, it came very near to being the latter. As yet, all the Indians we had met with on the Plains had been of friendly tribes, and at this time no danger was anticipated. I was already some six or seven miles from our train, on the upper side of the North Platte, past what they call the Rattlesnake Hills, when I beheld approaching me a party of Indians. At this time, I was unaware what tribe they were, although now I should pretty readily be able to tell that they were Cheyennes. These are generally hostile to the whites, unless overawed by superior numbers. I necessarily mean, a proportionately superior number--about one, perhaps, to three. The party approached me in an apparently friendly manner, or else the fleet gelding I was mounted on might easily have distanced them. On approaching nearer, they requested, in the usual Indian manner, for tobacco or powder. The first, I readily enough gave them. The latter I was not inclined to part with. Suddenly one of the Indians drew closer to me, and laid his hand on my rifle. I pulled it back from him, and at the same moment was grasped round the waist from behind, by a savage whom I had not previously noticed. My desperate struggles were in vain. I was torn from my horse, and in a few moments more found myself weaponless, with my arms pinioned behind me, and lashed on the back of one of their ponies. The raw hide-whangs round my waist were tied so tightly as almost to stop the circulation. The animal was then turned loose, and followed with whoop and yell by the savages as if they had been nothing else than a band of devils. The Cheyenne who was probably their chief had appropriated my horse. How madly I wished that Charlie would throw the red demon as he galloped after me, shouting and whooping like an incarnate fiend. In that mad race, for at the moment I almost fancied the Indians and myself were all lunatics on a wild race to the infernal regions, what a paroxysm of despairing thought rushed through my mind. Was I to go out of life something like the dying snuff of a candle, without one free blow in a square fight? And these were the Indians I had read of as a boy, these cowardly, sneaking red curs, who had not dared to give me a chance for my life. Great God! Where was Brighton Bill and my other companions? What would Captain Crim say if he ever heard of this? Then I thought of my father, Pinkerton, Maggie Mitchell; and, as my wife's face rose on my vision--my good little wife, I could or would think no more. All became momentarily a blank. Again, however, I returned to my senses. I heard the whooping yell of the red devil who was astride of my gelding, Charlie, and I cursed him in good round Saxon, as if he could understand me. But what is the use of dwelling upon this. After a ride of some two hours and a half, in a fashion I had never expected to attempt, my captors came in sight of an Indian village. Here I was cut loose from the pony upon which I had performed the most painful feat of horsemanship I had ever attempted, and dragged instead of led into the presence of the chief of the tribe. All the inhabitants of the village surrounded me. Squaws, old and young, papooses of either sex, and all the components of an Indian mob, were crowding around the white captive. One only face I saw which displayed anything like pity. It was that of an Indian girl of some sixteen years. Whether it was pretty or ugly, I knew not. I only felt that I saw sorrow in her large and star-like eyes, as they gazed upon me. Curiously enough, they gave me a sensation of hope. The moment before I had been madly desiring that the drama of life, with me, might come to an end. Now, I began to think and weigh my chances, which, to own up, at the present moment appeared slim enough for safety. My hands and arms seemed almost dead, and some minutes elapsed before they recovered the consciousness of life. Looking in the face of the chief, I saw that he was an old man. As in great age it not unfrequently happens, his face had regained somewhat of the kindliness of youth. At any rate it lacked the repulsive character which marked that of my captor. Suddenly, it seemed to me--was I dreaming? No! This time, I was certain of it. He had made the Masonic sign of distress. The girl's sympathetic glance had been palpably an omen of good. Trembling with agitation I responded. What immediately followed I am unable to recall. Indeed, I doubt whether at the time I was thoroughly conscious of it. When I undoubtedly had fully recovered my presence of mind, I found that matters had completely changed for me. The death at the stake, which had seemed to be my destiny, had faded from my senses. The red devils almost seemed to have been transmuted into copper-colored angels. I was seated on a buffalo-robe, and some of the elder squaws were bathing my swollen limbs with cooling lotions, and looking--gratitude was almost compelling me to say what literal truth cannot. They certainly did not look in any wise amiable or handsome. While this was going on, a tall and splendidly formed specimen of the red man entered the hut. He was dressed in a robe or tunic, magnificently embroidered with shells and beads. He had evidently been sent for by the chief, as I soon discovered, because he was able to speak English. The only blemish in his personal appearance was a sort of dip in his right eyebrow, which partially closed the organ beneath. White superstition might possibly have gifted him with the evil eye. The Indian name he bore somewhat corresponded with this, as he was called Par-a-wau, or "The Warning Devil." First, addressing the chief (I afterwards found this was Old Spotted Tail) in their own tongue, he received an answer. Then turning to me, he extended his hand and gave me the Masonic grip. After this, he seated himself beside me, and addressed me in my own tongue, asking how I came upon the hunting-grounds of the Cheyennes, where I was from, and whither I was going? When he had received my answers and repeated them to the chief in the tongue of their tribe, he next began to inquire very minutely about Masonry among the palefaces. In subsequent conversations with him, for in the present case I had only to reply, I found that the Indians had first been initiated in its mysteries by the agents of the Hudson Bay Company. Neither had it been much carried beyond the northern and western tribes. This was learnt from Par-a-wau, when I began to feel perfectly at ease with him. At this time I was merely a captive, although I had, from the mere chance of Old Spotted Tail's appreciation of my personal appearance, escaped the risk of no longer being one, by the most speedy means of escape from life my red acquaintances could have devised for me, consistently with their own amusement. Be it remembered, in stating this fact, individual vanity bears no part--the Indian idea of comeliness being very much the reverse, in general, of the white man's idea of that desirable qualification. After his examination of me had been brought to an end, he made an oration of some length to the aged Cheyenne chief. He had risen to his feet as he did so, and the grace of his movements, with his full and rollingly sonorous voice, might have done credit to the best of our own orators. Indeed, so completely did his gesture translate his speech, that I could almost follow every word of the appeal he was making for me. He was evidently pleading for my pardon. This I feel I should have received, if I am sufficiently a judge of human features to have translated the benign savageness of Old Spotted Tail's countenance. But there are always two sides to a question, and the young chief, who had appropriated not only myself but my gelding, Charlie, now put in for a long talk. I could swear he was not half as eloquent as Par-a-wau. However, what he said in a harsh voice, and with a large amount of what might be called temperate wrath, settled the question in discussion. The elders of the tribe gave him, twice or thrice, that discordant grunt of acquiescence which Fenimore Cooper, the modern writer, has translated more musically as-- "Ugh!" Consequently Old Spotted Tail pronounced a few words, and my red lawyer--so I began to consider Warning Devil, although I had been unable to fee him--turning to me, said in English: "Will my brother come with Par-a-wau to his dwelling?" Of course I would, because I must. How, indeed, could I do otherwise? So I followed him. The fact is, I had begun to entertain a certain degree of liking for the chief with the evil eye. He had befriended me. If my Cheyenne captivity had been a long one, I scarcely doubt that this liking would have ripened. However, I had now to accompany him. Let my readers conceive how great was my astonishment when I entered his hut after him, to find my first glance riveted by his daughter. She was the Indian maiden whose look of sympathizing pity had, some two hours previously, called back my numbed senses to new life and hope. "Will Clo-ke-ta provide my brother food?" She too, then, spoke, or at any rate comprehended, my language, for she made no reply, but began to busy herself in preparing an Indian meal. During the time which elapsed before it was ready, I was able in a most satisfactory manner to take an inventory of her personal attractions. These I shall, however, refrain from inflicting upon my readers. Let it be sufficient to say that she was one of the most beautiful children of the red man (if not the only really beautiful one) I had ever seen. Perhaps it was well for me, that while I was watching her every supple and graceful movement, the thought of the dear little wife who was waiting for me in the far East, appealed to my love for her. Otherwise, it may have been possible that I might have forgotten civilization forever. The nomadic life had always great attractions for me. Where could I more thoroughly have indulged in it, than as the son-in-law of Warning Devil, and the owner of such a charming squaw as Clo-ke-ta might have proved to me? However, this was a wrong, as well as not altogether agreeable, reflection. Turning my head with something like a sigh on my lips to Par-a-wau, I saw that his one unhidden eye was fixed steadily upon me. "My brother is sad," he said. "But the trees are not always green. He must wait in peace until they once more bud." He had scarcely interpreted the meaning of my sigh. Yet his poetical words (whatever nonsense may be prated about them by novelists, such Indians as I have met with rarely display any trace of poetical feeling) brought me thoroughly back to my present position, and I asked him: "How long I should have to remain a captive with the Cheyennes?" This he was unable to say, but he informed me Old Spotted Tail had granted me the freedom of the village, although with the precaution that an Indian guard should accompany me whenever Par-a-wau could not. Clo-ke-ta now had the meal prepared, which was a very satisfactory spread for an appetite which had been unattended to since the early hour in which I left Captain Crim's camp. The jerked antelope and the roasted maize were in truth excellent, and if I only had been offered a horn of whiskey to wash it down with, I might not altogether have regretted the dinner I had lost. This, especially when I now remember the bright eyes and raven hair of her who attended to the need of my inner man. The fancy, which Old Spotted Tail had evidently taken for me, was destined to exhibit itself in true Indian fashion. He offered me one of his own daughters in marriage. But I was not educated in Mormonism; and even had I been, it may be questionable, while I daily saw Clo-ke-ta, whether El-eu-e-na, which was the name of the chief's daughter, would have had any attractions for me. She was not particularly interesting in appearance. Whether she had any fancy for my luckless self or not, it would be impossible for me to say. An Indian girl's affections do not count for much in the eyes of their fathers. In spite of this, I most respectfully declined the alluring offer, through Par-a-wau, with, as he afterwards informed me, the most profound expression of thankfulness for the undeserved honor Old Spotted Tail had done me. This seemed to me, as I listened without understanding, to greatly gratify the chief who had captured me, and led to a result that was infinitely more gratifying to myself, as he aspired to the honor of registering himself as one of Old Spotted Tail's sons-in-law. On the same evening, however, I was destined to a really far greater temptation. It was after the evening meal, and I was seated near Par-a-wau. His child was putting away the willow platters and other means of serving up and disposing of the food she had, as customary, prepared. While she was attending to her domestic duties, Warning Devil, without any warning, addressed me. "My brother has keen eyes." "They are sharp enough at times, but they could not keep me out of the hands of the Cheyennes." "He knows that El-eu-e-na is not fair to look on." I could not help laughing as he said this. "Nor would she make a good squaw. She could not prepare the buffalo or the antelope, nor clean my brother's rifle, nor embroider his moccasins, as a great chief needs that she should." What the deuce was he coming to? I was not doomed to wait long, for after a pause he addressed me this question in an affirmative manner, which I at once understood. "My brother has seen Clo-ke-ta?" "Yes!" "And what does he think of her?" For my life, I could not have helped casting a swift glance at the Indian girl. She was standing near us, with her eyes veiled by their brown lids, and a crimson blush glowing through her dusky skin, over her cheeks, forehead, neck, and all of the upper portion of her person which was exposed. So fierily red was this flush, I could not help seeing it even in the gathering gloom. "Cannot my father see with his own eyes," I replied. "She is as fair as the young red morning." This was said by me in a grave and reserved tone, which among men of my own race would have precluded the continuance of the parent in what I felt he had been about to say. But I had not counted truly upon the Indian nature. My present gravity was the exact reproduction of his own. It was so unlike my usual manner, that he evidently supposed I had taken the matter he was about to propose into serious consideration. He consequently again spoke. "If my brother will take Clo-ke-ta as his squaw, he shall be to Par-a-wau as a son, in place of the young warrior who is dead. He knows, for he has seen what Clo-ke-ta can do for her father's friend. She will do more for him who marries her. Shall it be as Par-a-wau says?" It must frankly be admitted that for one moment the loveliness of the face I had just seen, and which I dared not again glance at, made me waver. Then, the memory of my wife and my own actual father rushed across me with passionate force, and I spoke. I was no longer a coward. Looking up, I told the noble savage--for I have the right to call him noble--all. I told him that I was already married, and had my father still living; that if I were to do what he had offered me the means of doing, I should bring a stain upon my name their tenderness might never blot from it. [Illustration: "Looking up, I told the noble savage, for I have the right to call him noble, all."--_Page 63._] For some time, all was silent. Then I felt my hand clasped in the cold fingers of two small and dusky ones, and raised to the lips of Clo-ke-ta. "My brother is right," she said. "If he made Clo-ke-ta his squaw, and left her to return to the East, Clo-ke-ta would die." Immediately after, I and the Warning Devil were alone in the gloom. It almost seemed to me as if Par-a-wau must have resented my implied refusal to marry his daughter. But he did not. Nay! on the contrary I soon found he either assisted me in my wish for liberation, or was glad to get rid of me. Nevertheless, I am inclined to think that my captor also assisted in promoting my liberation. In his wish to become the son-in-law of Old Spotted Tail, he was, at least, equally anxious to get rid of my presence in the tribe. On the ninth day of my captivity, the aged chief gave me permission to pick up my stakes and quit my enforced camping-ground. In doing so, he presented me with many presents, among which was a war-club, magnificently decorated with Indian carvings. This, he informed me through Par-a-wau, would be a protection to me from all hostile tribes, east of the Rocky Mountains. However, it was to the gratification of finding me no longer opposed to the chief who had captured me, that I was mostly indebted. This young brave restored me not only the gelding he had deprived me of, but my rifle, the revolver I carried, and even the tobacco-pouch which he had appropriated. Let no one, from this time, henceforth say that there is no gratitude in a savage breast. He had found that I did not propose standing in his way. Why should he interpose any obstacles to my removing myself completely out of it. Par-a-wau also gave me a pony and a magnificent Indian robe or tunic. But the farewell that touched me most was that of Clo-ke-ta. As I was about leaving the Cheyenne village, she placed in my hand, with a pair of embroidered moccasins, a flower. It was the one which among the Indians is supposed to typify memory and regret. Regretfully, I looked after her as I left the Cheyenne settlement. She had, however, vanished. Only the Warning Devil and the young chief who had taken me prisoner, were visible among the thronging red men who were watching my departure. The last made a single gesture. It might have been interpreted to mean one of two things, either-- "God speed!" or-- "Please the devil! that I may never see you again!" I was, at any rate, once more a free man, and had full liberty to wander where or in what direction I would. The chief had given me two guides. As these Indians could not speak a word of English, I was in one sense of the word companionless. It was barely some two miles from the Cheyenne village when the wild waste of the country spread out in an unbroken plain before my view, and I almost seemed to feel alone in the world. The primal days of Adam seemed to have settled on the solitary waste. There was no friendly word to greet our progress, no hostile arm to impede our rushing gallop. Not the slightest sign of civilization was visible. The enforced taciturnity of the two Indians made this but the more obvious. So, the first day passed. On the second, I saw an antelope. The stillness, which had heretofore been unbroken by anything save the tramp of our animals, our own breath, or the muttered exclamations of my two guides, was now shattered by the crack of my rifle. As the antelope fell to the earth, I heard the guttural exclamations of my guides, in which they gave the expression of their wonder as well as their gratification. It was very certainly a good shot. The antelope had been at long range. The two Indians had been astonished. As they trotted off, to secure the fallen animal, I could not help feeling that in their eyes, at least, I had in some measure justified the benevolence towards me of Old Spotted Tail. On the third day we struck the Emigrant trail. The night before, we had encamped in a spot which was as lovely as any I have ever seen. A running rivulet of deliciously cool water, fledged by green trees and arched in by the broad blue heaven, which girdles in life on the Plains, gave us, on its banks, a resting-place. Here, I slept well, and woke in the morning with a fresh consciousness of the life, vigor, and beauty of the world. Two hours after our start this day, we struck the trail. The guides came to a sudden halt, and pointing to the route I had to continue, abruptly left me. Their characteristic taciturnity had not deserted them for a single instant. During the whole of this day I followed the trail, overtaking and passing one Emigrant train, from whom, naturally enough, I could learn nothing of any which had preceded it. On the succeeding morning, I, however, encountered the Pony Express, and on inquiry learnt that a long train, with a large number of horses, had been passed by it. This train had been encamped at Sweet Water, close to Independence Rock, near what the rider called the old Frenchman's. "How far off, is it?" I asked. "You may reach them or their halting-place by to-morrow noon," was the response. He evidently did not know the speed of the animal I was mounted on, or my temper. It was before nine on the following morning, that I arrived at Captain Crim's halting-place. He had been detained here by a distemper which had attacked the horses, and possibly, as Brighton Bill asserted, by a faint hope that I might yet make my re-appearance. The first who saw me approaching the camp was Tom Doyle. His wild shout startled all in the camp. "Hillo! Here's Mose." The cry was enough. In a few moments, I was surrounded and almost torn to pieces by the nervous hands which clutched mine. Even Captain Crim squeezed my fingers with his own stalwart grip, and told me, "how glad 'he' was to see me, whole and safe again." After this came question and reply, so fast, that my tongue, silent during the last two days and a half, literally ached with its answers, and I was glad enough when the hour for eating came, to which portion of the antelope I had killed on the preceding day made no despicable addition, as game had still been scarce with the boys. CHAPTER V. A TEMPEST--THE BRUTE WITH NO RHEUMATIC PITY--AN IMPROMPTU GALLOWS--HANGING A RASCAL--MY STAGE WARDROBE--UNDER WATER WITH A WATER-TIGHT WAGON--THE KEG OF WHISKEY--ITS UNFORESEEN RESULTS--A MOUNTAIN CANNON--NATURAL SODA-WATER--AN INDIAN ATTACK--RAISING MY FIRST HAIR--TAKING A LESSON FROM THE RED MAN--BRITISH CRITICISM--THE VALLEY OF A THOUSAND SPRINGS. The rest which had been given the horses partially restored them, and on the following day the train was again in motion. After reaching what is known by the old Emigrants as the last crossing of the Sweet Water, Captain Crim decided to take a road farther north than the usual one. He had crossed the plains several times before. Knowing that the Sublett's route and Headspath Cut-off, as well as the Salt Lake line of travel, were peculiarly hard upon stock, he determined this time, to try a track of his own. We therefore followed up the Sweet Water, crossing it repeatedly, and at length passed the Rocky Mountains. Thence we went to Green River. This river presented us with great difficulties to find a place for passing it. The current is, at all times, swift and strong. On this occasion it was greatly swollen, in consequence of the heavy snows of the preceding winter, higher in the mountains. After hunting for an available ford more than half a day, one was at last discovered, and the horses were brought over without the slightest loss. That night, however, we experienced a fearful storm, or rather a hurricane. It was indeed such a tempest as I had never yet experienced. Neither has it had its parallel since in the whole records of the Storm Bureau established in Washington. The rain and hail descended in literal sheets of water and ice. The camp-fires were extinguished by their fury. Tents were torn down and the wagons containing our stores were flooded. The lightning blazed incessantly, and the thunder seemed to roll in one continuous peal. Luckily for us, it was not of long duration. In some three hours it had spent its fury. Yet its effects were felt by some of us, for a length of time. Poor Pigeon especially was taken down by it with a severe attack of inflammatory rheumatism. Since his name was first mentioned, it has not again recurred. However, his sickness here forces him upon my notice in connection with another member of our party. The next morning, all damage having been repaired, the train was again in motion. Having passed the three Tetons, gigantic sentinels projected from the main range of mountains, we followed a little stream which Crim christened Pine Creek. Beyond this, we unexpectedly came upon a vast belt of snow, extending through the Wind River Range. With three companions, I went over it as far as Salt Creek. It was found to be completely impassable for the horses, averaging from six to twenty feet in depth. After holding a council, Captain Crim decided upon striking directly south until we should reach Sublett's Cut-off. Consequently we had to retrace our steps, and encamped some twenty miles down Pine Creek, for the purpose of doing that class of reconnoitering which is nothing else than exploring. Here it is, that we have once more to do with Pigeon. There was a man who had some interest in a small portion of the stock. For want of a better and less appropriate name, I may as well call him Rascall. While delayed in our enforced encampment, some of us were occupied in grazing the stock. Others were exploring in every direction for a means of crossing the belt of snow which hedged us in from our westerly route. Rascall had nothing to do. Poor Pigeon was lying in his wagon, as helpless from rheumatic pain as the train was in presence of its blockading impediment. Rascall, having no rheumatic pity, took advantage of the solitary and forlorn Pigeon, by ordering him out of the wagon. In vain did the poor devil remonstrate with him. He was utterly unable to move. Rascall determined upon proving this, and being alone with Pigeon in the camp, tried the common experiment of brutes, by thrashing him in the most unmerciful manner possible. Like many other brutes, he did this without counting the possible consequences. On the return of the boys to the camp, they heard of this from Pigeon, who was, from his harmless good temper, a general if somewhat despised favorite. Naturally enough, their contempt was forgotten in their pity. They determined upon a queer revenge for his treatment of poor Pigeon. They, consequently, rigged up an impromptu gallows by joining two wagon poles together. From this they suspended a full-length portrait of the offender, although, at first, serious thoughts had been entertained of suspending himself. It would be needless to say that the likeness was scarcely of sufficient academic correctness to have justified its limner in claiming any position as a portrait-painter. Seeing this, in order to avoid any mistakes, with the artist's permission, I inscribed beneath it "RASCAL," in very unmistakable letters. Either the portrait or the name had an immediate effect. Captain Crim, who certainly had an artistic eye for painting or printing, one or both, as well as an unmistakable love of justice, saw it. He immediately inquired into the matter, and then visited Pigeon. The poor fellow's statement was enough. As has been seen, Crim was not a man of many words, but of very decisive temper. He expelled Rascall from the camp, and it was only after some four or five days' wandering in its vicinity, and imploring any of us he chanced to meet for pardon, that on consultation with his boys the Captain finally allowed him to re-enter it. At length, a way out of our difficulty was found. Through deep gorges and cañons we reached Lambert Creek, and after following it for some distance, crossed it, finding ourselves once more in the Green River region. Thence, striking across a lower range of mountains, we came to Sublett's Cut-off. Shortly after this, above Ham's Fork an accident occurred to one of the wagons, which, although of slight account to the train, was of serious moment to myself. In passing this stream, the wagon containing, with other property, the whole of my wardrobe, stage and otherwise, sprung a leak. It should be mentioned that wagons for crossing the Plains, are, for obvious reasons, generally made water-tight. Being struck by an undercurrent which rendered it impossible to move it rapidly, it foundered with all its contents. Seeing the mishap from the shore, our Captain sung out to the boys to save whatever of the unlive stock in it they could. However, without waiting for orders, I and Brighton Bill, whose personal property had gone under the water with mine, had both rushed to the scene of our loss, and entering the stream, were hard at work. We remained in that wretched Fork for five hours, fishing out of it, as it seemed, everything but our own property. Necessarily, much besides this was lost. The infernal undertow of the stream carried all it could bear with it, away. Not only had it plundered me of my stage-wardrobe, but of the whole of my wearing apparel, exclusive of that I then stood upright in. Not even a single shirt was left me. At length, when it was evident no hope remained of finding it, sulkily angry, wet and chilled not only to the bone, but to my very marrow, I struggled, with the well-nigh as miserable Bill, to the farther bank. Here we found Captain Crim awaiting us. At his side, stood a consolatory keg of whiskey, and in his hand was the immortal tin-cup, so lovingly identified with daily life on the Plains, and the early history of our nation upon the Pacific coast. He was a sagaciously provident leader. Praiseworthily interested in our health, he supplied both of us with a liberal cupful of the fortifying elixir. Hungry, as well as cold, for it was now three o'clock in the afternoon, and I had eaten nothing since morning, I forgot my usual prudence, and asked him for another cupful of the inspiring fluid. "Do you think you can stand it, Mose?" was his far from unnatural inquiry. The whiskey had not yet sufficient time to put an end to the shivering produced by my protracted cold bath. My teeth were actually chattering in my head, with a castanet accompaniment to my discomfort. "Certainly-a-a-a, I can-n-n-n, Cap!" "The cup holds a good half-pint." "And I have been-n-n-n in the water ha-a-a-lf a day, Captain!" "Very well!" he replied, with a commiserating look at my drowned-rat-like appearance, "you shall have it." He very certainly would never have allowed me to soak so much inwardly, had it not been for my thorough outward soaking. Nor, indeed, but for my tribulation under my recent loss, should I have desired such an inward soaking. As I swallowed the whiskey, I felt my whole frame bursting into a tingling and generous glow. However, nothing more is remembered by me until the following morning. Then I awoke in Captain Crim's tent. I had been stripped to the skin and wrapped in a blanket. My clothes, now, alas! my only suit, had been removed from my person by his orders, and dried at a large fire, whose smouldering embers were in the last stage of inanition without the tent. They were lying beside me. It was with a somewhat sheepish look, I imagine, that I got into them, for the Captain was already out and about. What blowing up might be in store for me from such a rigid disciplinarian as he was, I could scarcely imagine. As I went, or to speak more truly, sneaked out into the sharp morning air, what was my surprise to hear him say, in a cheery voice: "Well, Mose! You are all right now, are you not? To work, my lad! I wish all my boys were like you and Bill! You worked yesterday, like a couple of heroes." It was an agreeable reception, and so widely different from the one I had anticipated, that for the moment I forgot my loss. Straightening myself up, with a modest disclaimer of his praise, I resolved to keep my intended apology under the lock and key of a silent tongue. It was, I think, about noon, some two weeks after this, we reached Bear River. Following its course until we came to Soda Springs, our camp was pitched for the night, between them and the silenced volcanic crater beyond. This has been so often described, that to do so again would be a waste of words. But on a hunting trip some ten miles more or less North, I discovered another natural curiosity, to which I was the first to call attention. On entering a small valley, I heard a continuous whizzing and grumbling noise, which was unlike anything I had before listened to. Looking around, I saw in the scarped face of an almost perpendicular mountain a cavity some twenty-five or thirty feet above the level on which I was standing. From this cavity came a broad and persistent jet of steam. This evidently caused the sound which had startled me. It was the result of volcanic action of some description, although I was scarcely scientific enough, even in a small way, to reason this out. Suddenly, without the slightest note of preparation, a huge ball of hot mud and fragments of stone was projected across the valley from this opening in the precipice. It was followed by a sharp roar, like the report from some heavy piece of artillery. As I stood watching the orifice from which the jet of steam poured for some twelve or thirteen minutes, this phenomenon was repeated, and in something more than an hour I counted some five repetitions of it. Farther up the valley, which was about a hundred and fifty yards in width, according to a rough guess, I came to another curious phenomenon. Opposite this natural cannon, the valley formed a broad semicircle, and on the extreme side of this was a tolerably large plateau of hard and sandy soil, from the summit of which I heard a singular hissing sound. Hobbling my horse below, I climbed to the summit of this, and my curiosity was rewarded by the discovery of another freak of Nature. The summit of the plateau was surrounded with a number of funnel-shaped apertures, from which water constantly rose and fell again, bubbling and sparkling like the contents of a soda-water bottle after the cork has been removed. The taste of this water, which was warm, was, however, scarcely so agreeable as the temperance beverage to which I have compared it. Slightly behind me, the natural cannon still continued to belch forth its projectiles from the scarp of the rocky fortalice in which they were stored. Here, perhaps, were a number of relief-valves which prevented its destruction by a wider and more devastating explosion. There is naturally small marvel that on this day I killed no game. My time had been too much occupied in the examination of these singular exhibitions of created oddity, for me to track deer or buffalo, if indeed any were in the neighborhood. For what reason I can scarcely say, the name I gave this place was Death's Head Valley. It retains it to the present day. Our camp was broken up on the next morning, and we continued, in an almost westerly line, our course. We were advancing into a thickly inhabited Indian country. From time to time what we believed signals were given and answered from either side of the train. No Indians were, however, visible. It became clear, when we encamped for the night by Raft River, that if the natives put in any show at all, it would be a hostile one. The result of this was, that after our brief supper was over, Captain Crim detailed me to make a reconnoissance of the country round our camping-place. We had long since begun to employ military terms. The reconnoissance proved him to have been right. Low and partially smothered Indian fires were detected by me, through the smoke rising from them, upon every side, and on my report being made, our guards for the night were doubled. Next day, by its events, amply proved the advisability of this vigilance. We had reached the City of Rocks, some seven or eight miles from the point at which we had crossed the last-mentioned stream. The advanced guard under me were moving cautiously along, exploring, almost, I had said, every inch of the road, and occasionally throwing a quick and marvellous glance at the springing spires, stretching battlements, cupolas and towers which bore witness to the plentiful imagination of the great Primal Architect and Supreme Master Mason of the earth, when we began to discover visible traces of Indian life. Some ten minutes after, the whole of this strange city of the unliving was literally blackened by live and threatening red-skins. The word, inappropriate as it may be to their color, must be pardoned. There was, and consequently is, no more time to pick phrases than to indulge in any descriptive power I may possess. Giving the alarm, we fell back on the main body of our party. Never before had I so much occasion afforded me to admire the natural nerve and military capacity of our leader, in a position of emergency. The wagons of the train were formed in a close circle, with the horses hobbled inside, so as to prevent the chance of a stampede. As for ourselves, we were posted under cover of our improvised fortification, to await the attack, which was not long before it burst upon us. These preparations had been as speedily made, as the orders had been readily given. They did not take the boys more than ten minutes. Nor had we been any too rapid in perfecting them. A description of the fight would be impossible for me, as I only could detail that portion of it in which I was bodily concerned. It may be sufficient to say, that the first pitched battle with the red man, in which I was concerned, lasted for perhaps some fifteen minutes. The savages then seemed to have enough of it, and retired in admirable disorder. The right term would possibly be this--they ran away. Dashing out after them, we followed the flying red-skins for some distance, and I had the satisfaction of raising my first hair, or in the language of the East, taking my first scalp. An Indian, who concealed himself behind a large rock, discharged four arrows at me almost with the continuous rapidity of the lightning in the tempest we had so recently experienced. But what might be good for the goose might be equally good for the gander. Rocks were at a fairly large discount in that city of them. Taking advantage of one of these, I seized the opportunity afforded me by an unguarded movement of the enemy and dropped him with a bullet through his brain. Some three more dead Indians lay scattered round the wagons, while only one of our men had received any hurt. He was an Irishman, who had received a shot in the right side. It had been made with a ragged ball, which had torn his flesh frightfully. However, the wound did not prove fatal. The City of Rocks was now quiet enough, and shortly after Captain Crim gave orders for again starting. Very necessarily, we were too fully employed in discussing our first Indian fight (or more properly perhaps I was, as several of my companions had crossed the Plains before) to indulge in a prolonged examination of the quaint, natural architecture through which we were moving. On arriving at sundown near Goose Creek, our captain decided upon an extended examination of the country round, before entering the cañon. His reason for this was, that, on two previous occasions, the Indians had in this locality robbed him of all his horses, leaving him to find his way to California on foot. Little wisdom exceeds that which is taught us by past misfortune. At least, I may safely swear that I have generally found this to be the case. Our men were accordingly divided into three parties, of tolerably equal numbers. One had the care of the train and horses. Another had to pass across the mountains on the right, and the last, those on the left of the cañon. Crim did me the honor of detailing me in command of the second party, because his past experience had convinced him this was the side from which most danger might be expected, and as he was pleased to observe, I "had not only pluck enough for anything, but plenty of prudence." In the first part of this compliment, I completely justify his eulogy. The second portion of it may be subject to more question, especially when my youth is remembered. My party consisted of twenty-eight of the best men connected with the train, amongst whom were Brighton Bill. Some three miles along the side of the cañon we began to move in regular Indian fashion, singly and as quietly as we could, availing ourselves of every cover possible. Neither was this one whit too soon. As we crept over a small hill, we discovered, not more than six hundred yards from us, a party of red-skins. These were some fifty in number. Luckily, perhaps, I had been the first of my party. Dropping as if I had been picked off by a bullet, I motioned my men to imitate me. Then, placing my linger on my lips with a warning movement, we began crawling to the right, behind a number of huge rocks, and managed to advance to within some two hundred yards of them, without giving them the slightest alarm. The red devils were watching the movement of the train as, below them, it wound slowly up the cañon. More than probably, if they could count the number of boys we had left with it, they were congratulating themselves on the way, in which they must have supposed, they had thinned us out. Raising my rifle I took deliberate aim, in which I was imitated by the rest of my party. Each of us had selected his own man. The report of my weapon was followed simultaneously almost by the whole of those of my fellows, ringing out sharply and clearly. As the smoke cleared away immediately after, we saw the whole of the Indians, who had not been slain, flying at the top of their speed across the mountain. Twenty-three of them were on the ground, dying or dead, of which five were undoubtedly white men. Brighton Bill gazed upon the dead bodies reflectively. "You're as good as an Injin, Mose!" he said. "But look 'ere. Wouldn't it 'ave been better to give 'em the lead, face to face." "D' yer think the skulking beasts would ha' given yer a fair chance?" This was said by one of the most silent men, and best shots, who had enlisted with Captain Crim. "That's so, for sartain!" cried one of my boys, with an oath. "I jist tell yer, Cap!" said the man who had replied to Brighton Bill, as he kicked over one of the dead bodies in which a ball had perforated the skull--probably it was that of the Indian he had drawn a bead on, "this was a darned square bit of Injin cunning. Yer've shown 'em, two can play their game. I'm proud to sarve under yer." Brighton Bill said no more. He was evidently thinking profoundly upon the different style in which matters were managed in crossing the Plains, to that in which they might have been, in case of necessity, in his own country. On rejoining the train at the head of the cañon, and reporting the affair to our Captain, he was pleased to say, I had proved the justice of what he had said, when he appointed me to the command of the party. The congratulations on my success, however, which I received from my companions, were considerably warmer and more gratifying. For some twenty-four hours, I actually found myself promoted by general acclamation to the position of a hero. A little pluck and caution count heavily on the Plains. Bill, however, did not change his opinions. Although still as warmly as ever attached to me, he said on the same evening, while sitting round our camp-fire: "I don't care, Mose! It would 'ave been more square to give 'em the lead, face to face." Late on the following day we reached Thousand Spring Valley, where the head-waters of the Humboldt River take their rise. Here water and game were good and abundant, and the train remained two days to rest the stock, while I and some others scoured the adjacent country in quest of fresh meat. A lovelier spot than this valley, it would, perhaps, be impossible to find in the whole continent, and I could, while I wandered through it, scarcely avoid reflecting on the change which a hundred, or in all probability no more than fifty, years might produce here. Then, it will be thoroughly peopled. Possibly, a great inland city may have been reared by the bustling and intelligent life of my country. The red man will have been effaced by the onward march of civilization, or compelled by sheer necessity to accept a settled life. A Sharp's rifle or a colt will no longer be possessions of paramount necessity to him who travels thitherward. The buffalo will have been cleared out from this section of the States, and an antelope steak will be a rarity. At that period a man of my, at this time, nomadic instincts will be compelled to search for fresh ground in which to develop and enjoy them. The interior of Africa or South America will be the only parts of the world in which he can follow the life of a wanderer, unchecked and unhindered. CHAPTER VI. THE MISTY MORNING--ANOTHER INDIAN SCRIMMAGE--MOUNTAIN-FEVER--NEVER SAY DIE--A RASCALLY PROCEEDING--MY SIX-SHOOTER AND A SOMERSAULT--"LO! THE POOR INDIAN!"--HIS LETTER OF INTRODUCTION--THE ULTIMATE WARMTH OF HIS RECEPTION--NEARLY SQUARING ACCOUNTS--A RELAPSE--LEFT BEHIND IN HIGHLY DRAMATIC ATTIRE--FIRST RESULTS WITH NEW ACQUAINTANCES--KINDNESS OF MY CAPTAIN--GREATER KINDNESS OF HIS FRIEND--BECOMING A GOLD-DIGGER. It was what sailors term a nasty day when we left this valley. A heavy mist, which was almost rain, veiled the surrounding range of country. Little beyond the eighth of a mile, in front of us or on either side, was visible. About noon, some of our scouts brought the Captain information that matters looked squally, ahead of the train. In fact, they had discovered some fresh traces of our red enemies. A halt was at once ordered, and I was despatched ahead with forty of the men to discover, if possible, what the present danger might be. Nothing for some time presenting itself to verify the report Captain Crim had received, I took a leaf from his book and divided my boys into two parties. This resulted about half a mile farther in a sharp firing from the other party, which suddenly ceased, and in a few minutes more we came across the Indians, who were retreating in good order. Once more, I turned what I had learnt since I first joined Crim, to good account. Concealing my men, we astonished them by a round volley, which sent them off in double-quick time. We were once more masters of the situation, and shortly after the train was again advancing. Keeping a careful look-out, in order to prevent an ambush, this evening we struck Gravelly Ford, on the southern bank of the Humboldt. After we had crossed this, I was taken sick with that terrible disease, emigrants have named the mountain-fever. For the last two days, I had been feeling somewhat under the weather, with occasional racking pain and headache. Never having previously known what actual sickness was, save from the result of accident, I had fancied it was nothing, and would speedily pass away. But, I was wrong. Unable either to walk or ride, my companions were obliged to place me in a wagon, and I became an invalid under the charge of the doctor who had accompanied us. Captain Crim was more than kind to me at this time. In fact, he would not give me up, although the doctor, ignorant of the toughness of my constitution, actually told him that I was past recovery. "We'll never say die, doctor, until we leave him behind us, with a wooden board at his head." It was impossible for me to avoid hearing this, as the observation was made by Crim at a few yards' distance from the head of the wagon in which I was stretched. In spite of the pain and thirst from which I was suffering, as well as my exhausted condition, I could not refrain from a hollow chuckle, knowing how much life there was yet in my body. At the same time, I could not but feel grateful to the Captain for his words. It was clear he did not intend my bones to be cleaned by a stray wolf or some carrion-devouring bird, whose scent might lead them to my carcass. But I did not know how the villany of one man was watching for the chance of putting me out of the way. My protection of poor Pigeon had made me an enemy in Rascall. He had heard what the doctor said, and went among the men, some of whom detested me on the score of the favor the Captain had accorded me, grumbling over the necessity of carrying "dead-weight!" In this kindly manner, he had disposed of me before I was fit for burial. Through this fellow's instrumentality, I was, when the Captain happened to be at the head of the train, taken out of the wagon, and placed upon the earth, wrapped in a couple of blankets, with a small quantity of water beside me. At this time, I was too weak even to utter a feeble remonstrance. By a fortuitous circumstance, or I should possibly say a providential one, Brighton Bill came by shortly afterwards. In his astonishment he approached and spoke to me. I was utterly unable to make any reply. My friend--for in spite of his opinion in regard to my manner of settling accounts with the Indians, he proved himself a true one--hurried on to the Captain, whom he reached some quarter of an hour afterwards. His rage, as well as that of most of my companions, was, as Bill subsequently told me, frightful. He grew absolutely livid with wrath, ordering an immediate halt, and coming back himself, to superintend my removal from my present couch to the wagon Rascall had taken me from. "We'd better string this Rascall up, at once. He's a dirty varmint, and not worth shot or powder." This was the expression of opinion of the silent individual, who had declared his gratification at "sarving under me." It would have been put in execution, there can be small doubt, if Captain Crim had not chanced to hear it. Nor, do I think he would deeply have grieved over this way of settling matters between me and Rascall. However, the position of the latter with regard to the cattle which has been earlier stated, prevented Crim's having any ostensible hand in such a condign punishment. He consequently suppressed this inclination on the part of my companions, giving the fellow, who for several hours kept out of his way, a severe reprimand, and adding a significant hint, that should I chance to recover, it would be well for him if he gave me a wide berth in future. Singularly enough, from the hour in which Rascall had calculated to leave me behind the train--like a worn-out dog kicked from the door of a brutal master's dwelling--I began slowly to recover. One might have supposed that the lesson he had received, in the way his conduct had been met with, both by the boys and our Captain, might have prevented any further exhibition of his dislike to me. However, this was not so. Some two days after, while I was still too weak to leave the wagon, he seized the opportunity of its being comparatively alone, to order me in an insolent manner to-- "Get out of it, and walk." As I gave him no answer, he jumped into it for the purpose of beating me, doubtless, as he had formerly treated Pigeon. While his hand was lifted, however, he found himself covered with my six-shooter. Although too weak to walk, I was now strong enough to have pulled a trigger, and he saw I was. "You had better get out of this, you infernal scoundrel! unless you prefer a bullet in your body." Low and weak as my voice was, it was determined enough, to rid me of Rascall's presence. The way in which he vanished was so rapid, that had I been in a condition for it, one of my old peals of laughter would have accompanied the somersault with which his retreat from the wagon was effected. We had reached Smoke Creek before I was enabled to rise and crawl, rather than walk, for the first time through the camp. Here we passed two days, only relieved by an attempt, on the part of the Indians, to stampede our stock. It seemed to me as if this attempt had settled the fact of my recovery. At any rate, I found myself again able to use my rifle with something of my old vitality. Then we passed to Mud Springs, where we again rested for two days, the feed for the cattle being excellent. From this place, our track was one of the meanest ever fashioned by God or man. Rough fragments of rock, deep gullies, rapid descents, and almost perpendicular rises, with occasional quagmires and tangled grease-wood, barred the road. We had to move over the ground with as great hesitation and caution as a fair dame displayed in navigating Broadway, during the snows of the last winter. It was possibly in the very worst part of this diabolical track, that we were confronted, as if by magic, with a red-skin. He made signs of peace, and on being permitted to advance, presented Captain Crim with a paper from the Indian agent at Pyramid Lake. This Indian agent, like all the others of the class employed by our Government, was undoubtedly as little acquainted with the nature of the red man as any Member of Congress could well be. Phil Sheridan understands him a good deal better. Well, this document set forth that the bearer was a good Lo, and friendly disposed, recommending any emigrant-train who might encounter him, to give him biscuit, bread, tobacco, or any other such luxuries in their power to bestow. Of course, I do not vouch for the exact words of this precious paper. Our Captain complied with the half-request and half-order, and the Lo left us. Scarcely had we advanced a mile farther, than he appeared again at the head of our train, in the company of thirty or forty other Los, all mounted on the regular Indian pony. Let me here say, that a dirtier and filthier set of red-skins, I never saw. Had the wind set in our direction, I feel the perfume exhaled from their carcasses would have been overpowering. Once more displaying the paper he had before shown, they again commenced begging. More provisions were given them by Crim. Actually loaded down with bread, corned meat, flour, sugar, and other dainties adapted to tickle the aboriginal palate, they at last departed. "Did you see, Cap!" I asked, "how, the red beggar to the right of the fellow was eying our horses?" "Yes! We shall have a little trouble before long." "Good Heavens! Then, why did you give the stinking devils what they asked for?" "You see, Mose, the scoundrels showed me that worthless paper. To be sure, I might have done what many would, and peppered them at once. It would have saved us a few hours' time and trouble. However, if we have to go in for them, there will be some satisfaction in knowing it is entirely their own fault." "Do you not see they have stopped at the turn of the darned track, Captain?" "Yes, Mose, I do." "You do not mean to give the thieving vagabonds, anything more?" "Certainly I do, Mose." He said this, grimly fingering his rifle in an ominous manner. "But--" "Well, Cap!" "Look here. Just leave the vagabond who showed us the agent's dirty hieroglyphic, to me." In another instant, yelling like demons, the Los dashed upon our line. By accident, it may be presumed, Captain Crim's rifle, with mine and a dozen others, were discharged; and in five minutes more not a living red-skin was to be seen, on either side or in front of us. In a country traversed by a road like this, pursuit was of course vain, although it was attempted. It ought, however, to be here stated that, until this occasion, I never knew what a capital shot our leader was. He was essentially a modest man. Nevertheless, his bullet had crushed through the skull of Lo, "the poor Indian," immediately above his left eye. Towards night we pitched our camp at the lower end of Honey Lake Valley, some three miles from the entrance of Susan River into the lake. Continuing from this spot for two days, towards the small town of Susanville, and fording the river with our horses, we turned them out to graze for the balance of the day. It was while seated under a large cottonwood tree, with four or five of the boys, watching our stock, that I nearly squared accounts with Rascall. No apparent remains of the mountain-fever forced me to rest in the wagon at the close of a day's ride, and having crossed the stream with them, while keeping a watch upon the horses, I was indulging in the first hour or two's free conversation I had with any of them, for some time. Suddenly, Brighton Bill, who had hitherto remained silent, looked up. "'Ow was hit, Mose?" "How was what?" I inquiringly demanded from him. "Why, 'ow was hit that villin Rascall didn't thrash you, as 'e did Pigeon, when 'e got hinto your wagon?" As I was relating a somewhat ludicrously-exaggerated account of the somersault performed by him, when he saw my six-shooter peeping out from beneath the covering blanket, Rascall, who had crept up behind the tree under whose branches we were sitting, roared out with savage vehemence: "You're a lying son of a ----" No sooner had the blackguardly epithet left his lips, than I was on my feet. My pistol was at once in my hand, and I fired. Fortunately for him, as I did so, Bill struck up my hand, and the ball passed over his head. The cowardly ruffian took to his heels, very much as if he fancied the devil himself was after him. We afterwards found that he skulked round the town. Nor did he join the train again until it reached Mountain Meadows. If I can fairly estimate a man's thoughts by the expression of his face, I should candidly say that Captain Crim's features betrayed as little pleasure at seeing him again, as I undoubtedly felt. He had necessarily heard of this occurrence, although he never in any way alluded to it, when chancing to speak with me. The natural excitement of this affair caused a relapse, and it became apparent that I must have some positive rest from the wear and tear of the journey. It was consequently decided that I should remain at Roop's Ranche, when we reached that place. With great kindness, Brighton Bill decided upon accompanying me there. But at this time, the only suit of clothes I possessed were those I stood up in, and these had been, by travel, hardship, and exposure, reduced to so thoroughly a dilapidated condition, that each separate garment barely held together. In addition to this, they were worn out both at the knees and elbows. While I was disconsolately thinking of this, Bill had been occupied in looking through the various wagons. Suddenly I heard my name pealing joyously from his lips. "Hi! Mose. Look 'ere!" Yes! It was, unequivocally, a carpet-bag which belonged to me. My theatrical wardrobe had departed from me. Very probably this precious waif from my baggage contained all that I needed. Judge what my disgust must have been, when, on opening it, I drew forth one pair of corduroy knee-breeches, a scarlet waistcoat, and a long frieze coat. It was nothing, more nor less, than the complete stage costume of an Irish peasant, which I now remembered having stowed away in the carpet-bag, for the sake of packing my more reputable daily clothes where they might lie flat, without the chance of creasing more than necessary. I was too weak to swear, and far too depressed in spirit even to grumble. These clothes were, at any rate, sound and whole. This was a point in their favor. So I decided upon wearing them. On finding myself at the ranche, I was a decided object of curiosity and jeering comment to those with whom I was about to make my temporary home. Having very little money, and being still too weak to work, the immediate prospect was by no means a cheering one. While I was gazing round me, Governor Roop came by, and seized with no unnatural wonder at the unusual clothes of the new inhabitant, paused to question me. Had I been in good health at the time, it may be presumed that my tongue would readily have found words. Now, my teeth seemed to stick together, and my lips could not move. It appeared to me I was like some sailor stranded upon a strange shore, without any help, among treacherous and jeeringly inhospitable natives. [Illustration: "On finding myself at the ranche, I was a decided object of curiosity and jeering comment to those with whom I was about to make my temporary home."--_Page 92._] As this thought crossed me, a kindly hand was laid upon my shoulder, and a cheery voice cried out: "My boy! you surely did not think I had forgotten you?" It was Captain Crim who spoke. He had ridden into the town for the express purpose of recommending me to Governor Roop, with whom he was an old acquaintance. It would be useless, as well as a gross piece of vanity, were I here to relate all my late leader said of me. It will be enough to state here, his words were more than enough. The Governor gave him his ready assurance that I should want for nothing, until my former health and energy were completely restored. Then, turning to me, he bade me follow him. On arriving at the only hotel in the place, he told the landlord to give me the best room in the house, and allow me to remain as long as I desired. The account was to be charged to himself. It would be impossible for me to keep my engagement in San Francisco, on the tenth of the coming September. Indeed, I had requested Captain Crim, before quitting the train, to explain this to McGuire. As for my dear little wife, to whom I had written so hopefully from St. Joseph, what could I now say to her? I dared not write. In spite of Crim's kindness, and the even greater kindness of the Governor to a perfect stranger, that afternoon and evening were passed by me in a condition of extreme depression. With the next morning, a happier state of mind came. For the first time in many weeks, I had slept in a decent bed. It was certainly not a palatial hotel, yet my breakfast was a better one, as well as more approximating to civilization, than any I had recently enjoyed. The sun shone through the curtainless windows in an inspiring way. The movement of the life around me was different from that which I had recently experienced. In fact, all, for the time, seemed new. The complete change had already comparatively reinvigorated me. From this moment I began rapidly to recover my health, and in a few weeks was able to look around for such employment as the place could afford. Nothing available could be found. During this period, I had frequently met with miners and conversed with them. The chances and struggles of their life had a considerable attraction for me. At last I decided upon "prospecting" for gold. Success in this appeared to offer me the only possibility I could see of repaying Governor Roop what I had cost him (his kindness to me it would be impossible to repay) and leaving the ranche, like an honest man. After spending some two weeks with little or no success, I, at length, established what I believed to be a good claim in Light's Cañon. Honestly, I may say that I went to work with a will. Fortune, however, was long in coming. For many weeks, I made merely enough from my claim to whet my appetite for more. Perseverance however generally pays. At last I made more than enough to pay my debts. A few days after accomplishing this, I had cancelled my debt to him who had so kindly befriended me. Then, as the winter had begun somewhat earlier than usual, with many thanks to the Governor, I located in Susanville, where I decided to remain until the spring. The truth is, I had already tasted the keenest excitement I had yet found in life, because it is the most fluctuating and uncertain. The chances in gold-prospecting and gold-digging are so variable, that I defy any young man who has once tempted them, readily to put them from him. The poor devil who has been at it for months, and gained merely enough to sustain his existence, may, in a single afternoon, find his toil munificently rewarded. Like the gambler, he stakes. It is not money, so much as life and work. A single hour may possibly give him a thousand-fold the value of that which he, perchance, considers an almost worthless stake. CHAPTER VII. AFTER GOLD--THE PAH-UTE AND WASHO INDIANS--RUNNING OFF STOCK--PAYING TRIBUTE--THE OATH OF VENGEANCE--SOME SILVER BULLETS--"KNOWING DEM VELLERS"--AN UNGIRTHED SADDLE--THE UNBALANCED ACCOUNT--RECRUITING--THE BUCKSKIN RANGERS--A LITTLE BIOGRAPHY--MY NEW HORSE--A STORM IN THE MOUNTAINS--UNINTENTIONAL FIRING--OUT OF THE TEMPEST. It is unnecessary for me to detail the events of my campaign for gold during the following year and a half. At this moment, wealth seemed within my grasp, and in the next I might be mourning over or cursing my unrealized hopes. However, in 1857, wearied out with my apparently vain battle with Fortune, chance called me to another field of adventure. There were in that year, all told, very certainly no more than seventy or seventy-five persons living in the Valley of Honey Lake. Of these, the larger proportion were engaged in ranching and stock-raising. Among them, the leading men were, after Governor Roop, Peter Lassen, W. T. C. Elliott, more familiarly known as Ruff Elliott, the Bass Boys, David Titherington, Tom Harvey, the Spencers, Captain W. Hill Naileigh, David Blanchard, Albert Smith, Orlando Streschley, Ed Mulrooney, Laninger, Storff, Watson, Kingsberry, Doc. Slater, and a few others. At this time, the Washo and Pah-ute Indians were in the neighborhood. Occasionally, they appeared quite friendly, and would do a spell of work for the settlers, taking provisions in payment for such labor as they might choose to do. No sooner, however, had they a good supply on hand than they would indulge in their natural propensity for stealing stock, frequently running off thirty or forty head of cattle at a time. It made no difference to them whether these were working oxen or milch cows, so long as they had horns. As none of the settlers were wealthy men, this unscrupulous appetite for marauding upon their stock was exceedingly disgusting. Treaty after treaty had been made with the Indians, and were equally worthless, whenever they had a fair show for stealing cattle with the chance of escaping retributive justice. At length, the matter came to a head. The red robbers had run off nearly the whole of the stock belonging to a particular friend of mine. The nearest neighbors held an immediate meeting and determined, if possible, upon tracking the rascals and bringing them to book. Arming ourselves, we started at once in pursuit. Striking their trail, which was very plain, we continued after them for the best part of two days. In the noon of the second day, discovering that they were pursued, the Indians resorted to the cowardly expedient of killing the whole of the cattle. They cut open their sides, and let out their intestines, afterwards scaling the side of the mountain, to the north-east of the valley in which we had sighted them. It was a lamentably pitiable spectacle to see the poor brutes moaning their moan of death, with their glazing eyes turned upon those who had come too late to save them. Out of gun-shot, the Pah-utes--for the cruel scoundrels belonged to this tribe--taunted us in no very heroic style. This was effected by extending their hands in front of their noses, as well as by a most expressive and insulting pantomimic slap on a very significant portion of their bodies. Blackguardism seems confined to no special race or country. So, at least, it appears to me. After a brief council of war, pursuit was decided upon, and we began to mount the precipice. Harry Arnold was with me, and we managed to delude the Indians into the belief that they were beyond the range of our rifles, by letting the few shots we considered it advisable to fire, fall short of them. This ruse tempted one of them on an eminence at some distance, to repeat his aggravating gesture. "I believe I can pick that scamp off with my old Kentucky rifle, Harry!" "He's more than three hundred and fifty yards off, Mose!" "I don't think he is." "If any man can fetch him, you or I can. It's worth trying." He had scarcely concluded when the crack of my rifle was heard. The Pah-ute, who had been standing up in a more defiantly noble position than previously, uttered a loud yell, bounding into the air and rolling over the edge of the cliff, on to the rocks below. His mashed and mangled body furnished me with his scalp. The shot, however, fair as it was, had been an ill-advised one. Its result was, that when we reached the bluff on which he had been standing, not another of the red scoundrels was visible. Nor did any of them show themselves after this, even at double the distance which had tempted him to indulge in such an insulting gesticulation. On returning home, we found the whole of the valley, or, rather, those of its inhabitants who had not formed part of our party, in a state of intense excitement. The Indians had threatened a general massacre of the whites in it, if they refused immediately to leave it. It may be readily imagined, the death of the Pah-ute brave was ill-adapted to mollify such a determination. Under these circumstances, it was decided, should the affair come to the worst, on giving the red-skins as warm a reception as was in our power. But, in the meantime, Peter Lassen and one or two of the older settlers, with Governor Roop, were despatched to Pyramid Lake to hold a conference with Win-a-muc-ca, the Pah-ute chief, and, if they could do so, make a treaty with him. This was effected. We had to give a certain number of head of cattle, several thousand pounds of flour, sugar, and tobacco, as well as many other small articles, in order to remain unmolested. It was neither more nor less than tribute. It is said that years bring wisdom. In any case Age had decided against an Indian war in the neighborhood of Honey Lake Valley. Youth necessarily had to submit. The demands of this treaty were a severe drain upon the settlement, the more especially as the winter set in early, with unusual severity. We were for more than four months shut in from the outer world, not even being able to reach Indian Valley, where we had been accustomed to have our wheat ground. It was ground during this time in a coffee-mill, and being out of coffee, we were compelled to use roasted barley as a substitute. In addition to this, we had robbed ourselves of blankets to supply the Indians; and in this comparatively destitute condition, it was at times a difficult matter to supply the wants of the women and children. Towards the close of the following year the Indians again became troublesome, until, in 1859, another treaty was patched up with them. During this period one of the most popular and estimable men in the settlement, named Painter, was shot by a party of Pah-utes, who were in ambush at the head of Surprise Valley. Intelligence of this was brought us, by two or three companions who had been with him. Painter's brother Ben applied to myself and some others to accompany him and bury the body. When we reached the spot, we found it cut and mutilated in the most frightful manner. Ben, with the rest of us, kneeling beside it, took a solemn oath to be avenged, whenever the opportunity was afforded us. Having then buried the body, we named the valley Painter's Cañon. It holds this name to the present day. In the fall of the same year, a report spread that a man called Foreman had struck a valuable silver-mine in the vicinity of Black Rock. This was the same place, in which one of the settlers had discovered a large lump of silver ore. His name was Harding. Being on a hunting expedition at the time, and out of lead, he had run it into bullets. A tolerable degree of excitement was caused amongst us, by the confirmation of previous suppositions, we presumed was thus given. But Black Rock was more than a hundred and twenty miles beyond Susanville, on the north-west side of Queen's River Desert. Its distance prevented many from going to prospect the place. However, after two or three days' talk over the matter, old Pete Lassen, with a man named Clapp, myself, and two other of the boys, determined upon verifying this report. On the following day, therefore, striking the old Emigrant Road, and continuing it as far as Granite Creek, our little party followed the Granite range of mountains up to Stove-pipe Springs. Thence, we crossed them to the Black Rock range. On the whole of the way, recently, we had encountered wandering Indians. They had seemed very friendly. We were, however, in a section of the country which the red-skins evidently considered their rightful property. The place of encampment this night, selected by Uncle Peter, was very unfavorably situated. But when I advised him to allow me to select a more defensible location, on higher ground than that adjoining the small creek which he had chosen, the old German was obstinate. "Tamn it, my poy! Don't you 'spose I know dem vellers. Dey von't hurt old Pete. You must give dem some crub, my poy! Dat ish all dey vants." "That may be, Uncle Peter," I replied; "but I wouldn't trust the last three or four lots of red devils we have met, out of the range of my rifle." Just at this moment a party of some dozen Indians approached the little camp, and the peaceful Peter motioning them with his hand, shouted out: "Comes t'here!" Understanding his inviting action, if not his words, they flocked around him. The old Dutchman gave them some bread, meat, and tobacco. Before they left us, he added to these things some powder and caps. "A very dangerous gift," as I grumbled out in a low tone of voice. When, after having got all they could, they quitted us, I expressed my wish to Uncle Pete to stand on guard during the night. "Don't be a tamned vool!" was his reply. "I dink you ar' scared of dem Injins. If you vants, go on de hill, and leaff old Pete by himself. I hafe no vear." Irritated by his answer, I blurted out: "As you are determined to stay here, Uncle Peter, we'll not leave you." But although, shortly after, the rest who were with him followed the old Dutchman's example, and after a smoke--the usual night-cap of the scout or trapper, spread out their blankets and prepared for rest, I was unable to do so. The unerring presentiment, which, without inspiring terror, tells us to be prepared for danger ahead, kept me on the watch. It was, therefore, at an early hour I aroused the camp. "I'll pet," exclaimed the Dutchman, wrathful at what he considered his untimely wakening, turning to Clapp, "dat Mose vas not sleep all night." "I tell you," was my sharp reply, "we had better get out of this place, cursed quickly!" All of them, the old man excepted, turned out. In spite of Clapp's remonstrances, he, however, re-rolling himself in his blanket, petulantly exclaimed: "Vell! I shleeps, some more." It was scarcely a quarter of an hour after this, when we were fired upon from the craggy rocks which commanded our position. This volley slaughtered two of our doomed band. With very pardonable anger, although I have since regretted this ebullition of temper, I administered a sharp kick to the form of Uncle Peter, who was rolling out of his blankets. "Get up, at once," I sung out. "I suppose you'll follow my advice, now." "Dey von't hurt old Pete," he responded, "so I vill get my plankets." Thoroughly out of patience with him, I leaped into my saddle, and it was none too soon. Another volley took down Clapp, who was just mounting. Thinking, at last, there might be some danger, the Dutchman made a spring for Clapp's horse. In consequence of the saddle not being properly girthed, it slid round with him, and he fell to the ground. Before he could spring to his feet, the concealed Indians had put two bullets through his body. Then, quitting their hiding-place, they rushed upon me. One ball from my rifle settled the foremost of them. With a vigorous thrust from my heels to the flanks of the horse I was mounted on, I shook out my bridle and fled, in the midst of a perfect shower of bullets and arrows. All but one of the last missed me. This inflicted a scalp-wound, and for a moment I reeled in my saddle. Turning immediately after, I once more raised my rifle, and had the satisfaction of wiping out one more Indian life, as a partial payment for the four they had taken. Fairly out of danger of pursuit, I groaned over the death of Peter Lassen and my three companions. No longer, my anger (the results had amply proved its justice) reproached him for the obstinate hardihood with which he had so untowardly ended our silver-hunting expedition. Nevertheless, I was in no position to indulge either in wrath or sorrow. My present course was to be determined on. After a brief counsel with myself, I decided on continuing my flight through that part of the country settlers called the Desert. Few trees or rising hills marked this. Consequently I should here have less chance of risking a second Indian ambuscade. Indeed, on approaching Granite Creek, surrounding indications betrayed the presence of red-skins in the neighborhood, and although in want of water for myself and the animal I was mounted on, I preferred taking my chances on the comparatively barren plain. [Illustration: "The monument erected to Peter Lassen in Honey Lake Valley."--_Page 103._] Providentially, about nightfall I reached a spring. Here I dismounted, and gave my horse some two hours' rest. Remounting, I then continued my way, piloting myself by the stars, as a fugitive on the Plains has frequently to do, if, as in the present case, although there was no moon, the night is clear enough to afford such a series of guide-posts to the wanderer. Sunrise brought me to Smoke Creek. After another short rest, I again pulled out for Susanville. The last fifty miles was hard work for the worn-out and jaded animal, whose enduring bottom had so largely contributed to my escape. All in Susanville and around it were struck with horror, when I detailed the circumstances of the slaughter, from which I was the sole survivor. A large portion of the prominent settlers, amongst which Governor Roop was the most influential, coincided with me in denouncing all further treaties with the treacherous Indians, whether Pah-utes or of any other tribe. However, some who had families, and were not unreasonably apprehensive for their safety in the event of a continuous struggle, warmly opposed our views. At this time, they believed that the red-skins around us numbered some eight or ten thousand. In the face of their opposition, with the co-operation of Governor Roop, I determined upon a plan of action. The first man I spoke to about joining me was Harry Arnold. He was a good shot, and a man of dauntless courage--not knowing what an impossibility might be. Not only did he consent to work with me, but gave me invaluable assistance in drawing together such tough and determined fellows as each of us could rely upon. Amongst these was Ben Painter, Luther Spencer, David Blanchard, my old friend Brighton Bill, Butch' Hasbrouck, and a number of others, as good men as ever rammed a ball down a rifle. In all, on the succeeding day, when we compared notes, we found twenty-four men had signed the roll, and pledged themselves to readiness at twenty minutes' notice. Both agreeing these were enough, we met on the following day in Willow Creek Valley, some fourteen to sixteen miles north of Susanville, where we completed our organization. The company was to take the name of the BUCKSKIN RANGERS, of which I was to be the captain. Harry Arnold and Ben Painter were chosen as my first and second lieutenants, while every one else was to act as an orderly sergeant, as well as his own commissary. Our agreement was that we should all dress in buckskin, at our own expense. Indeed, every man was to furnish his entire fit-out, complete for active service. It will afterwards be seen, what this active service actually meant. The next thing we had to do, was to select our horses. Jack Bird, settled at the lower end of Honey Lake, owned a large stock. Besides presenting me with one of his own special favorites, to which he had given the name of the Tipton Slasher, he contributed to mounting the Rangers, most liberally. The animal he gave me was a dapple iron-gray, partly of Spanish stock, with fine clean limbs, and of great speed and endurance. When Jack gave it to me, he said: "Look here, Mose! if you ever let a darned red-skin catch you, it will be when you are not on Tip's back." So much for the horse. Now, for myself. Here was another change in my life. Circus-rider, pop-corn merchant, actor, detective, enlisted in an emigrant-train, gold-digger, and engaged with stock, I was now a ranger, and about to start in a new avocation. Hitherto, the red men I had come across had been looking after me and mine. Now, I was about to look after them. The wild, dense forest, the gigantic mountains, the untrodden wilderness, sweeping beneath the sky with its varying swell, the unbroken waste and desert with the savage dwellers in it, whose crimson hands were against all civilization and gory with the uncounted murders of the white man, were now to furnish me with all the delight my nature could crave from a life of constant excitement. If I thought of my home and my friends, hundreds upon hundreds of miles away from me, I fear, at this time, it was with no inconsolable feelings of regret. In truth, I was about to become the veritable pioneer and protector of the scarcely-rooted civilization in which my lot had lately been cast. What chance was there I could over-much think of the past, in the absolute toil and the positive demand for vital activity of the present? I was now about twenty-four years of age. My frame always promising strength, had become robust and powerful. Nature had gifted me with a sufficiently good constitution, as well as some considerable amount of energy. In addition to this, I possessed self-confidence enough to render me equal to the position in which fortune and adventure had placed me. By the bye, it may be as well for me here to say a few words respecting Jack Bird, who was commonly called by his acquaintances "the" Captain. About fifty-five years of age, and rather above the medium height, he possessed a powerful frame. Of dark complexion, and with piercing hazel eyes; he was a Mississipian, or, as he was used to say, he "came from old Massisip." In a word, a native, as he himself told me, of Arkansas, he was a splendid specimen of the class of men raised between civilized life and the extreme frontier of that civilization. Thus he had been made a backwoodsman by nature and predisposition, as well as necessity. With an active and energetic mind, he had carved out for himself in this wild country, a comparative fortune. Had he been reared in New York State, he might have grown to the proportions of a Vanderbilt. As, however, he had neither ferries to cross, nor railways to lay out, he occupied himself in traversing mountains, and in creating settlements. Not having legislatures to buy up, his restless energy had occupied itself in the control of savage life. An emigrant to California in 1849, he had engaged at first in mining. Afterwards, he went into stock-raising. It had been in 1857 that he settled on the boundaries of Honey Lake. Here he remained, until the close of the late war. Then, he decided upon returning for a brief period to his old homestead. He was, however, doomed never to reach it. Starting overland by stage, he was slaughtered, with the driver and other of the passengers, by the Indians, and never reached the place of his birth. He was one of the far too numerous victims, thrust forward by the restless progress of the day, in the face of the red savages, who have up to the present time been sheltered under the protecting ægis of our Government. A nobler, kinder-hearted, and franker man, perhaps, I have never met with. It was somewhat previous to the formation of the Buckskin Rangers, to whose efficiency he had so largely and liberally contributed, that new silver-mines had been discovered, near what is now known as Virginia City, as well as in Gold Hill near Carson City, in Nevada. This discovery had created considerable excitement, and a large number of fortune-seekers were already flocking to the mines. The Indians, however, were quite as active as the searchers after wealth. Scarcely a day passed which was unmarked by the murder of some poor prospector, in that vicinity. Their scalped remains invariably attested the means by which they had met their death. The red-skins seemed almost as ubiquitous as devils. Wherever they passed, the trail of blood was left behind them. In order to put a stop to their murderous depredations, Major Ormsby, at that period, well known throughout the country, in the neighborhood of Carson City, formed a company. Another smaller company, which had organized in Virginia City, for the same purpose, and already started out for the Pyramid Mountains, near the Reservation, had also joined him. Altogether, this party numbered something over one hundred and fifty men. Large as this body was, it was destined to meet with ill-luck, or, probably, I should give it a much graver name. Finding that the Indians had retreated into the mountains, Ormsby determined on advancing upon them, and driving them from their stronghold. In doing so, he probably counted upon punishing them with a severity, which should free the neighborhood for some length of time from their murderous presence. Whether it arose from his ignorance of the mode of warfare pursued by the red-skins, or from his over-confidence in his own numbers, it would be impossible now to determine. All I know is, that Ormsby's command was met with a terrific fire, which drove them back. Whilst they were in full retreat, their enemies broke from their cover, and created a thorough panic in their ranks. This resulted in a frightful disaster. Out of the hundred and fifty men, barely nineteen made their escape, the Major himself being among the slain. The news of this terrific slaughter spread from settlement to settlement in the vicinity, like wildfire. But, previously, having heard of Major Ormsby's intended movement, the Rangers had decided upon lending him a helping hand. I had consequently moved with them from Honey Lake, upon the opposite side of Pyramid Mountains. On our way there, we had picked up a considerable number of volunteers, and counted some forty-five or fifty men in all. On reaching the base of the mountains, I found that it would be impossible to use our horses in any farther advance. We consequently decided upon leaving our four-footed companions, and I detailed half a dozen of our party to look after their safety. After carefully examining our weapons, we then cautiously commenced ascending the rocky declivity. Scarcely had we counted upon the almost immediate result of this step. Some three quarters of an hour after, we entered on a heavy mist or fog, which gradually became thicker and more dense, until it almost felt like a wet and sodden blanket, actually saturating us to the skin. Suddenly, from the midst of this sheet of gloom, burst a spear of lightning. No! not a spear. It was, or seemed to be, one broad sheet of flame, which actually enveloped us, for the moment, blinding our eyes, and rendering us unable to see any of our companions. This flash was followed by another and another, with incredible rapidity, until their scathing glow seemed almost continuous, while the roll of the unintermittent thunder made the mountain-side tremble beneath our feet. By the first effect of this fearful storm, all our rifles had been instantly and involuntarily discharged. Stalwart men, who would have kept their feet in any ordinary commotion of the elements, were prostrated on the earth. Brave men, who had faced danger of almost every description, trembled like the veriest children. Their bronzed cheeks whitened with fear, and when able to stand, their knees quivered under them with terror. Perhaps none of us expected to escape from that shroud of living light alive. Very certainly I did not, and am not ashamed to own, that, in the midst of the rolling thunder, a cry to God for mercy, which none but the Almighty One Himself could possibly have heard, broke from my panting lips. Possibly, that unpremeditated appeal was listened to. Soon after the flashes relaxed their continuity, and in its occasional pauses the thunder might have allowed the voice of any who had spoken to be heard. Gradually, the tempest passed away, and I heard a rough male voice say: "The Lord be thanked!" There was, in all probability, not one of us, un-churchgoing and reckless as we had all for many years been, who did not, within his own heart, re-echo that solitary thanksgiving. CHAPTER VIII. SCOUTING AND ITS RESULTS--CAUGHT NAPPING--FRANTIC WITH TERROR--"WHO HAVE BEEN TRIMMED SO NEATLY"--MY FAT FRIEND IN A PICKLE--PERSPIRATION AND BULLETS--THE REQUEST TO "SWAP" TREES--VIRTUE ITS OWN REWARD--HIGH TREASON TO UNCLE SAM--GOING OUT FOR GAME--AN UNPLEASANT MEETING--THE TUSSLE FOR LIFE--PUTTING AN END TO AN ORATION--"A TUFF 'UN." Orders were shortly after given to continue the ascent, and in a sufficiently brief space of time, we had mounted above the belt of dark clouds, which were now drifting along the mountain-side beneath us, into a fresh and warm sunshine. The revulsion in our feelings was almost instantaneous. Those who had quaked before, were now inclined to jeer at their own fright. Lips that had been whitened with terror were now actually laughing. Indeed, I much doubt whether he, whose involuntary audible piety had announced its feelings a few moments since, would have thanked any of us for reminding him of the exclamation. Very certainly, none of us did. We had, at any rate, the grace, not, in our present security, to scoff at the thanks in which we had so cordially although quietly participated. When we were thoroughly above the heavily wet mass of cloud, we paused to rest and dry our clothing. Then, having examined our weapons and reloaded them, we continued our progress in the direction in which it was supposed the Indians were to be found. Night at last overtook us, and orders were given for camping. After a brief sleep of some four hours, with Harry Arnold, Butch' Hasbrouck, and Brighton Bill, I started out to find the position of the Indians. After we had moved in almost complete silence for a distance of some three miles, the faint light of their camp-fires might be seen by us. Touching Butch' and Bill, I in a whisper ordered both of them to remain where we then stood, and with Arnold crept quietly in the direction of the dying embers. Here, in their presumed security, were slumbering the men who had slain nearly the whole of Major Ormsby's party. As yet, we were unaware of this fact, and I had only the knowledge of old Pete's death, and those of my other three companions, to square with the red rascals, whether they had any hand in that affair or not. In consequence of this, I and Harry took a good survey of their situation, and, as noiselessly as we had approached it, returned to our own camp, taking Butch' and Brighton Bill with us, on our way. There we speedily aroused all the boys, and telling them we had spotted the game, bade them make ready. The night was clear and cold, although cloudy overhead, and in five minutes more we were upon our way, with an imperative injunction, upon my part, of perfect silence. This was perhaps needless, as few of the Rangers or those who had volunteered with us were novices in Indian fighting. When I had, with Arnold, made my reconnoissance, we had thoroughly examined the position of the Indian camp. It was placed upon the summit of a precipice some two hundred and fifty feet in height, which beetled over a cleft or ravine in the mountain of considerable width. On the side which we had approached it, it had been entirely unguarded. Had it not been for their defeat of the large party under Major Ormsby on the preceding day, they would, even in such a position, scarcely have neglected to keep a watch. However, now, from our side of the mountain, they had not any suspicion of the possibility of an attack. But, although unable to count their positive number, Harry Arnold and myself had seen that they were exceedingly numerous; at the very least, six or seven times outnumbering our own party. It was, therefore, a matter of absolute necessity for us, even in taking them by surprise, to secure every possible advantage of position, in order to counterbalance this disproportion. To the left of the camp, in the rear of the plateau occupied by the slumbering red men, the ground rose more precipitously than it did on the side from which, some three hours earlier, we approached them. A portion of the boys, under the command of Arnold, was therefore detailed to this spot, while the remainder crouched under cover where it, at the time, was. After this we waited impatiently for the rapidly coming dawn. This was a necessity, that we might have sufficient light to catch the sights of our rifles. We dared not throw away a single shot. A long red streak, like a band of flame, colored the eastern horizon when the Indians began to stir. The first of the unconscious savages had risen to his feet, when my order rung out sharp and clear: "Fire!" The red-skin fell, and in an instant all was terror and confusion in the doomed camp. Startled and confused by the sudden volley which was delivered with slaughterously fatal precision, the scarcely awakened red-skins leapt to their feet. Then came a volley from the party of Rangers with Harry Arnold. It was followed by another from mine. I had taken the precaution of ordering every other man to fire with each discharge, so as to give the preceding marksmen time to reload. Like clock-work rang out our deadly rifles, each shot dropping a man. Fright had almost maddened the Indians, from the first intimation we had given them of our presence. Some ran from side to side of the plateau, looking vainly for a chance to escape. Others attempted to scale the declivity on which my portion of the boys were posted, and the rocks above which Harry held his position, in the very face of our fire. A few stood and endeavored to return us what we were giving them. However, they were considerably below either party; consequently, their shots rattled on the rocky sides of either slope short of us. Again and again our untiring volleys rang out on the no longer quiet dawn. Then, actually frantic with terror, many of the doomed savages leapt from the brink of the precipice. Others contrived to scramble over the broken edge of it, on the precarious and jutting portions of which they would scarcely, even in mid-day, under other circumstances, have trodden. In less than probably ten minutes from our first fire, not a living Indian remained in the camp where they had lately been sleeping. On examining this--for it would have been useless and, perhaps, dangerous for us to follow the runaways--we found enough to convince us that the white men had lately been severely punished. Scalps, shot-pouches, and carbines, with other tokens, were hurriedly left behind in their flight, to testify to this. "We were not quick enough after the red devils, Mose!" Arnold said this, as, with a positively qualmish sensation in my throat, I was standing upon that stony stretch of level ground which was now reekingly slippery with blood. "We had better leave at once for the place where our horses are." "I'd like to know who the whites were the darned scoundrels have trimmed so neatly?" While saying this, he was meditatively turning over two scalps which lay on the gore-stained rock, beside a motionless red-skin, now as scalpless as the bodies from which he had taken them. "P'raps," ejaculated Brighton Bill, whose feelings had in the last few years marvellously changed in regard to the legitimate manner of fighting the red-skins, "they be some o' Hormsby's chaps." "Nonsense!" exclaimed Harry. "Bill!" I said, "do you think the Major would have been such an idiot as to get trapped by the red skunks?" "Why not? 'E mightn't be h'as thundering cute as you h'are, Cap!" Unfortunately, as we soon discovered, my English friend was right in his supposition. The sun had just risen when we started on our return, and before we reached the place where we had picketed our horses under guard the preceding day, we fell in with two of the survivors of the ill-fated party, and learned from them the details of the massacre, for which we had unwittingly just taken so large and wholesale a vengeance. This information completely obliterated every trace of compunction, for the morning's even more wholesale slaughter, which I had previously felt. Crossing over to the south side of Honey Lake Valley, we followed it up to Captain Bird's old ranche. After passing it, we found every house and farm empty and stripped of all that was in any way portable. The whole of the stock had also been driven off. But for the tramp of our hoofs, this portion of the valley would have been as silent as a desert. "I'd say, Cap!" exclaimed Butch', "the cuss'd red devils had been here, too--only there are no dead men, laying round promisc'ous like." Upon reaching Epstine's Ranche, we discovered the meaning of this. The owner, Joe, here informed us, the news of Ormsby's death, and that of most of the men with him, had reached the upper end of the valley on the day before. A complete terror had seized upon the whole of those then dwelling in it, and a general stampede had taken place amongst them for Dr. Slater's Ranche, above what is now the town of Janesville. "Howev'r I guess'd I'd wait a bit, and see what turn'd up." He was fingering his rifle, as he made the last observation. But on receiving the information of our retaliation his face brightened, and he gave utterance to a guttural exclamation of fierce and somewhat blasphemous delight, to which it will be needless for the pen to do justice. On arriving at the ranche where he had told us his brother settlers had taken refuge, we found the men hard at work building a regular stockade around a cabin, which had the year previous been erected for the double purpose of a school-house and Masonic Hall. In spite of the joy with which our intelligence was received, they did not however desist from their labors. And, possibly, they were right, as the Indian troubles continued, and though the savages refrained from positively besieging the stockade while the Buckskin Rangers were around, they on one or two occasions ran off large quantities of the stock. During the remainder of the season, we were occupied in a continuous scouting through this entire section of the country. It was during one of our expeditions that Tom Harvey, one of us, was the subject of a good joke. Human nature, in whatever situation it may be placed, has always a ludicrous side. Commonly, indeed, humor would almost appear to be the twin-sister of sorrow. They would, indeed, seem to walk through life, leaning upon each other, and hand in hand, to the very edge of the grave. The marvellous creations of Shakespeare's genius partake well-nigh equally of Tragedy and Comedy. Even so was it with the Buckskin Rangers, and their leader may be pardoned if he presumes to recall one of those creations (without the remotest hope of rivalling the intellect he has just called attention to) with the view of justifying himself. "Falstaff" was most undeniably, as he has been drawn by the great dramatist, a fat man. Wherever fat can be found, the spirit of Fun almost invariably selects it as the subject or perpetrator of a joke. Now Tom was a man of enormous dimensions, if not in length, very certainly in width. Brighton Bill once said of him, that: "Hif 'e was 'ammered hout, 'e would be long henough to reach the Nor' Pole, hand find Sir John Franklin." If he had not been slenderer than Tom, I think his scalp, the moment after Bill had uttered this observation, might very possibly have been in the possession of Harvey. However, this is a digression. On one of our numerous scouts we had left our horses, guarded as usual, and were passing up a small valley, covered with a scattering growth of diminutive and remarkably lean trees, when some Indians, concealed in a small grove immediately in front of us, pulled trigger. Luckily their fire drew no blood. But, as in such cases, it is natural for him who is the subject of such an unexpected attention to jump behind anything which may be at hand, to shelter himself, we, each of us, made for the largest and nearest tree. None of them were sufficiently broad to make any of us a tolerably good cover. In this situation, Tom also made for a tree. Its exaggeratedly narrow trunk, merely concealed his head and the centre of his prodigious frame. Butch', who was nearest to him, could not help crying out. "Look out, Fattee, or we shall only have the middle of yer left." "Hold your darned tongue, you infernal fool!" roared out Harvey. While saying this he had dodged to the one side of the tree, to escape an arrow which whistled by the other. With commendable judgment, he lost no time in leaping to the side he had left. This exertion of agility saved him from a bullet. Butch' had drawn a bead on the head of the red-skin who had fired the last, and with a yell of agony, he toppled over, struck by the Ranger's unerring ball. "I forgive you, old boy," panted out Tom, as he leapt back once more. [Illustration: "'I forgive you, old boy!' panted out Tom, as he leapt back once more."--_Page 119._] This time he was scarcely quick enough, as another ball passed through the flying portion of his Buckskin upper garment. "Why don't yer hide yer fat carcass," sung out Butch' in fierce wrath. There was no more time for jesting. "If yer don't, we shall have to bury yer." "How can I?" As the perspiring Harvey screeched out this amidst a general chorus of laughter, he took another wild leap, which was not one bit too soon. All this had taken place in considerably less time than I have occupied in recounting it, or I fear all would have been up with the too fat Tom. The tree which I had been fortunate enough to secure was a fairly large pine. From behind it, I had the luck of picking off an incautious red-skin, and was already sighting another, when I heard our fat companion's voice. He had (how he dared to look round, I never knew) moaned or rather barked out, in a plaintive way: "For God's sake, Mose! swap trees with me." The irrepressible scream of laughter with which this pathetic appeal was received by me, caused my shot to be useless. It missed the Pah-ute I was aiming at. Temporary inability on the part of our boys, from the painfully absurd position of Harvey, to maintain a continuous fire, now induced the red-skins to show themselves more boldly. They quickly found the mistake they had made in doing so. A general although scattering volley stretched a third of them upon the earth. They then evidently changed their opinion, and once more getting under cover, rapidly scattered. We pursued them a short way, when we were overtaken by the remainder of our party, which we had left in charge of our animals. Remounting them, we again started in pursuit. The red rascals had met, however, with too warm a reception to wait for any further attention at our hands. They had cleared out, and made good their escape across the mountains. For many days the luckless Harvey did not hear the last of his offer "to swap trees" with me. At length, I, who had refrained from cutting any of the tolerably coarse witticisms which were uttered at his expense, was obliged to remonstrate warmly with Butch' and Brighton Bill. "Yer are right, Cap!" exclaimed the former. "But I sware, it war too good a joke." "Wouldn't it be better to split 'im down, and splice 'is two hends?" As Bill said this they both burst into a peal of laughter, loud enough to be called Homeric, by any but a backwoodsman. They were, however, two good fellows, for they spoke to the other Rangers, and after this, fat Tom Harvey was left in peace. How he discovered the hand, I had, in easing him off, it would be impossible to say, as I never knew. But some two days afterwards he came up to me and Harry Arnold, as we were riding along slightly in advance, and said: "Mose! you're a darned good fellow, and I'll be blamed if I ever forget it." "What do you mean, Tom?" "For stopping the chin-music of them fellows. What on airth else, should I mean?" At the same time, he jerked his thumb across his shoulder in the direction of the rest of the party, who were at some little distance in our rear, very significantly. "You see, Cap!" exclaimed Harry with a slight chuckle, "what the copy-book tells us, is right, after all." "What are you driving at?" "It says, Virtue is its own reward." We had retraced our steps, passing Eagle Lake into Willow Creek Valley, on the far side of the range of hills which divide it from Honey Lake, until we arrived at the stockade built by the settlers, which has earlier been alluded to. A few days subsequently, we struck into Long Valley, and having crossed Pea-vine Mountains, reached the Truckee River. Here we encamped, and on the next morning, following it for some distance, struck across the hills, towards the Sink of the Carson River. Passing this stream below Fort Churchill, we continued in a southerly direction until we came to the Walker River. Near it, we had a little brush with the Walker Indians, which did not detain us very long. During this, one of our boys received a slight flesh wound from an arrow. Why these red-skins have received this name is matter of question, as they are certainly a branch of the Pah-ute tribe. However, it had been given the savages in this small portion of the country, and while I was living in that section, of which it forms part, it stuck to them. On the west fork of Walker River, we were met by a company of United States cavalry. The officer in command inquired for our leader, and I presented myself. He behaved very courteously in manner, although his orders, given to me with a degree of imperative sharpness, which was scarcely as courteous in reality, were by no means agreeable. His instructions were to make peace with the Indians, and he commanded us to return homewards. If we would not desist from our present employment, he told us, he should be obliged to arrest us and take us down to Fort Churchill. These peremptory orders were unpalatable to the last degree. But what could be done. He was Uncle Sam's servant in blue-coat, brass buttons, and shoulder-straps. We were children of the aforesaid Uncle Sam. Like obedient boys, although most unwillingly, we concluded, after a brief hesitation, to bend our steps homewards. With a cordial grasp of the hand--for, on finding we had so frankly accepted the compulsory situation, the officer unbent himself considerably--I bade him "Farewell," and we silently, for some time, rode along the course of the stream. The first words I heard subsequently, were some ten minutes after this. They came from the lips of Brighton Bill. "Huncle Sam his nothing but a blasted hidiot." Possibly, I might have been valuing some of his servants at much the same weight, but I was too good an American to stand such an expression of opinion from a Britisher. Turning in my saddle, I roared out: "None of that. It's high treason. I'll be hanged if I haven't half a mind to ride after the blue-coats, and hand you over to them." When I said this, there was a general laugh, and the whole of us recovered, in some measure, our good humor. After continuing about twenty miles along the road the soldiers had just traversed, we encamped about two o'clock in the afternoon, turning our horses out to graze, as there was good pasture in the neighborhood. Portion of the boys commenced cooking. Butch', having a somewhat more dainty tooth in his head on this occasion than usual, felt it crave for fresh meat, and said to me: "'Spose I go out, and kill yer something to eat." "All right," was my answer. "You may find a Jack or two," meaning a Jack rabbit, "down the valley. I'll go up the cañon, and see whether I can't find some grouse." Saying this, I had pointed to a small cañon on one side, stretching irregularly from the vicinity of our camping ground. At the same instant, Brighton Bill, who had been stretched on the cool turf with his eyes closed, leapt to his feet. "You're hawful smart, hain't you, Mose? Hi'll 'ave some hof that fun myself. If hi don't, blow me." He, however, thought fit to try another cañon to the left. For the first time since I had been an inhabitant of the Plains, I neglected to arm myself, as I had constantly been accustomed to, when scouting. The good servants of Uncle Sam, whom we had met earlier in the day, had travelled up the road. Of course they had sharp eyes. Besides, if the red-skins had seen them, they would certainly have got out of their way as quickly as possible. How should they know our Uncle wanted to be theirs, too? Peace would be the very last thing they thought of, when they set eyes upon his uniform. So, thinking there could be no danger, I placed my sheath-knife in my belt, and taking my Kentucky rifle with me, started. Walking carelessly up the cañon, now examining the trees for game, then scaling the declivity to the right, or pushing through the chapparal and the heavy timber, I had wandered on, for more than an hour. Suddenly, in one of the thick and tangled clumps of chapparal, I fancied I heard the familiar note of one of the birds I was in search of. At once, I stopped to listen. While standing there silent and motionless, it could scarcely have been more than fifty seconds, I heard a noise almost immediately behind. Instinct or experience, one or both, told me what that sound was. The red-skins had not been so scared by the advance of Uncle Sam's servants, as necessarily to refrain from a dash for one of his children, if the chance was given them. I felt the chance was now. Turning immediately, I had barely time to see two Indians. In another instant, before I could lift my gun to my shoulder, one of them had bounded towards me and wrenched it from my grasp, while the other sprung at me with the evident intention of clinching me. If I had then the time to think, I fear, loyal American as I might be, my thoughts might have corroborated Brighton Bill's opinions touching the sanity of Uncle Sam. Fortunately, I had no time to become critically disloyal. My hunting-knife had been drawn, and at the very moment when his hot and vindictively fierce breath came searingly to my face, was buried to the very hilt in his heart. As he fell, the other of my assailants, with my own rifle clubbed, struck me a heavy blow upon the shoulder. It nearly felled me to the earth. Then, dropping the weapon, he sprang upon me, making a desperate clutch for the hand in which my knife was grasped. As he seized my wrist, I threw the knife from me as far as I could, and grappled with him. He attempted to draw his own. I, however, had grasped him by a peculiarly tender portion of his person, which modesty prevents me from naming. The pain of this prevented his using his knife, and in the contest we both fell on the sloping side of the cañon, clinched together firmly. Now, commenced the struggle for life. Rolling over and over, now on the short turf, and again amidst the dense and tangled chapparal--at one moment the red-skin would be above me, and in the next I would be stretched on his writhing body. Whenever I got the chance, and one of my hands free, I would seize a handful of sand, if it was within reach, and thrust it in the mouth and eyes of the Indian. He was not slow in taking the lesson I gave him. He began to follow suit. After rolling down the side of the cañon for some hundred yards or more, panting with the desperate struggle, he opened his mouth to gasp for breath. At the time I was above him, and grasping a handful of sand, I forced it into his gaping mouth. [Illustration: "He opened his mouth to gasp for breath; I was above him, and grasping a handful of sand, I forced it into his gaping mouth."--_Page 125._] It had its effect. Literally choking with the enforced dose, he loosened me. At the same time, he violently threw up his hands, as a man might do in the agony of strangulation. Then, with a supreme effort, I groped for his knife. Having found it, I drew it from its sheath, and, at last, the terrible struggle which had been forced upon me was over. When, at occasional times, I recall it now, it seems to my recollection as if that brief contest for existence had nearly maddened me. Scarcely did I appear to possess consciousness of any of my actions. And yet, I know that I inflicted on him some fifteen to twenty wounds, any one of which might or must have been a fatal one. As I found myself once more upon my feet, it was a tolerably difficult matter for me to realize that I was still living. While engaged in attempting to do so, the whole landscape seemed to quiver vaguely under my fading eyes. Its lines and colors fairly danced before me. I felt that I was falling, and everything around settled into a dense blackness. I knew no more. On, after some time, recovering my senses, I found that I was lying by the side of the Indian, literally drenched with the blood flowing from his wounds. Sitting up, after a few minutes, I was enabled to recall my lagging senses and realize the struggle I had gone through. Yes! there it lay, stark and motionless in the shadow thrown across it from the rocky side of the cañon, by the sun which was now far beneath it. As for the corpse beside me, it was stabbed and hacked in a frightful manner. But for the fearful strife I had been engaged in with it, when living, and the danger I had, as it seemed to me, so unaccountably escaped, I should positively have sickened at the sight. The memory of this strung my nerves once more to endurance, although my garments were dripping with its blood, and absolutely soaked through with my own sweat. Staggering to my feet, I re-collected my senses, which had, for a short space, again wandered. Then, with some difficulty, I again ascended the rough hill, until I reached the space on which the first Indian, I had made an end of, was lying. His teeth were forced together--his eyes staring unconsciously up to the blue sky. My knife was at some distance from the spot. The rifle was close to him. Its barrel was bent and its stock broken with the heavy blow I had received. Let me squarely own that never, either before or since, have I raised the hair of any Indian, with a more secure feeling of angry joy than I felt in taking those two scalps. I had now to return. The position of the sun, low beneath the western summit of the cañon, testified to the fact that some two hours must have elapsed since the two Pah-utes had leapt upon me. Slowly, and with great difficulty, I commenced my way towards the camp. While looking on the scene of my danger, I had been kept up by the remains of the excitement I had experienced. I had felt no pain, and been unconscious of fatigue. Now, my dead enemies lay unconsciously on the earth. The exhaustion consequent on my fierce struggle for life, and the suffering from the blow upon my shoulder, became apparent to me. Scarcely, was I able to walk. Frequently was I obliged to lean on a jutting boulder of rock, or steady myself for a minute or two against the trunk of a tree, before I could again persistently renew my progress. Not yet had I reached the mouth of the cañon, when some of the boys met me. It seemed that Butch' and Brighton Bill had long since returned, and, although scarcely alarmed, had grown in some slight degree uneasy at my not putting in an appearance. Consequently, with some of the others, they had come out to seek for me. No sooner was I seen by them, than they shouted out to me. My lips strove to frame a shout in reply. But even to myself, my voice sounded a long way off. It was so faint and low that they did not hear a word. Rushing towards me, Bill cried out: "What his the matter, Mose?" Butch' demanded: "Have yer got any game?" The only answer I could give them was to hold out the two scalps I had taken. Startled by this and my struggling silence, for they knew I was attempting to speak, they looked at my dress, and in spite of the fading light, saw its torn and dilapidated condition, and the blood with which it was smeared and streaked almost in every part. Bill gave a groan, and said: "Get Mose to the camp, Butch'! Hi'll go hand look hafter 'is rifle, before some hother thieving Hingin cusses find hit." In an another instant Ben Painter had lifted me, and throwing me, gently enough, although it caused me frightful suffering in my shoulder, across his own, strode down the cañon. Indeed, so great was the pain from the merciless blow I had received, that I remember little beside it, until I found myself sitting on the ground, leaning against Painter's knee. The whole of the upper portion of my dress had been stripped off, while Butch' was bathing the black and swollen flesh which had been struck with the clubbed rifle. How it happened that no bones were broken by it, is, even now, a marvel to me. When they found me again able to speak, the boys began to ply me with questions. But while I was answering them, Brighton Bill appeared on the scene. His search of the ground on which I had run such a risk of being completely chawed up, must have been a pretty thorough one. He brought in, not only two rifles, but two United States blankets, several unopened boxes of caps, two cans of powder, and, in addition to these, a small keg of Uncle Sam's whiskey. This had already been opened, and may possibly account for the red rascals having forgotten the reason for which they had so liberally partaken of his bounty. The whiskey was a veritable God-send, for we were out of the article. A tincupful (this time I did not ask for a second before eating) did more to put me to rights, and enable me to forget my pain, than the care which the Rangers had been bestowing on me. "If ever there was a good Samaritan, Bill, you are one." Let me here record the fact that Bill knew nothing about Samaritans, for good or evil. Nor, indeed, am I inclined to think, had any of the others a very correct idea of my meaning. Even the teaching of a New England Sunday-school had been forgotten, as I deeply regret being obliged to say one of the boys hailed from the classically Methodist locality of New Bedford. But, if Brighton Bill was not well versed in Scripture, he displayed himself this evening in a new light--that of an orator. No sooner had he served round the whiskey which he had captured from the already slaughtered enemy, than he produced from one of the blankets in which he had wrapped it, my twisted and broken rifle. "Jist look 'ere, boys," he said, "hat the popper of hour Cap. This h'is the harticle with which 'e smashed ha couple of Hingins. Hi'm blowed h'if you didn't, Mose! H'it's no huse 'iding your light hunder a bushel, when H'i 'ave the hevidence in my hown 'and, and show hit." Here I endeavored to put in a word, but it was drowned in the general applause, and seizing on the instant of its cessation, he continued: "H'if you 'ad only seen those blarsted Hingins. Wun of 'em stood seven an a 'alf foot 'igh in 'is stocking-feet, and the h'other--" I could no longer refrain, but cried out: "It's quite clear who tapped the whiskey keg, before we had a chance of looking at it." The Britisher gazed in pathetic wonder on his partially maimed leader, as he heard this ungenerous insinuation against his sobriety. Then with a sadly melancholy smile, he said: "H'i forgive you, Cap! But, may H'i be blamed if you harn't a tuff 'un." That night, guard being kept by Butch' and Ben Painter, I slept well and soundly. On the next morning I was up by daylight, and we returned to Honey Lake through Carson City. When we arrived there it was to hear that another treaty had actually been made with the Indians. Once more they were to be allowed to re-enter the valley. The settlers were to resume possession of their ranches, and what stock was left on them, or could be found. How long it would continue, the Devil and the red men themselves, only, could form an opinion. CHAPTER IX. THE PICK, PAN, AND SHOVEL--SOMEWHAT DOWN IN THE MOUTH--"ROPING IN A GREENEY"--THE SHREWD YANKEE--A SQUARE MEAL, AND A BAD ONE--NO GOLD--NEARLY AT STARVATION POINT--THE ELK, AND HOW LONG IT LASTED--MOUNTAIN MEAT--CAPTURED BY THE INDIANS--MY EXPERIENCE OF THE STAKE--CONVERTED INTO A CANDLESTICK--THE CRACK OF A DOZEN RIFLES. In something less than two weeks, my shoulder was completely well, and the enforced inactivity had made me restless. At this time, the vast treasures of gold said to be awaiting the miner in British Columbia, near Frazer's River, created great excitement through the West. The fever of this excitement was like all such fevers--contagious among the idle. Having then nothing to do, I caught it. In an informal meeting with several of the Rangers, I proposed to them that we should visit the new land of promise. As they were willing to accompany me, a full meeting was summoned. At this it was unanimously determined that the journey should be undertaken, if we could make it by land. After some few days spent in the necessary inquiries, it was finally decided we should start for the recently discovered locality, where fortunes were believed to be awaiting the pick, pan, and shovel--as speedily as we could make due preparation for doing so. This did not take any very great length of time. In less than a week the whole of us were in readiness. And after a kindly, and, in some cases, more than kindly, farewell to our friends in Susanville and round Honey Lake, we put ourselves on the road to the new locality. The natural rush and active whirl of my life during the last few years, had, by this, almost deadened my memory for those friends I had left in the East. He, who is from day to day almost carrying his life in his hand, has not overmuch time or wish for reflection. Occasionally, I would think of my wife and my other relatives. But I had not yet made enough, really to contemplate returning to them. Young still, it appeared to me that there were yet days and years sufficient before me, to dismiss all such dreams for, at any rate, the present. In fact, as I have earlier said, I relished the constant change and dash of the life I had entered on. It was no use disguising it, my nature was, in every respect, a vagrantly instinctive one, full of vaguely wild hope, it is true, yet mingled with an almost profound indifference to what the future chance might be. Nevertheless, on the night before we had determined upon commencing our arduous journey, I could not help feeling somewhat down in the mouth. It was with a rare and scant attack of homesickness, which, however, passed away from me on the next morning, almost as soon as I found myself in the saddle. It would be unnecessary for me to catalogue the various points we touched, through our course, in the fashion of a guide-book. This, the more especially as nothing of great interest occurred on the way, until, in due time, we struck Frazer's River, near Fort Hope. Here we remained for a few days, in order to give our animals the rest they needed. They had done us good service. In this place, we found that the hunger for gold was drawing men of the same nature as ourselves, to the last-discovered Eldorado, from every part of the country. Young men who wished to grow wealthy without patient toil, and men more advanced in years, whose days of labor had as yet profited them little, with an occasional "rough" from one of the larger cities, whose reputation forced him into a new country, or the gambler, whose practice in "stocking the cards" or "roping in a greeney," had become too well known. Some few came also, whose talents should have enabled them to do battle with the world successfully, in any location they had chosen. Their reasons for seeking Frazer's River were, however, kept to themselves. None of my companions had sufficient time on his hands, or enough curiosity, to seek to draw the veil from the past life of any of them. There were, however, some few who had tried the mines and were returning. Want of patience or want of luck, one, or, it may be possible, both of these had conjointly made them unsuccessful. With neither gold in their pockets nor grub in their packs, these men were for the most part dead-broke, and heaped their imprecations on the country they were quitting in vigorously round terms. Nor could it be said, that granting their ill-fortune might somewhat have colored their opinions, these were too flattering. One of these whom we met with, was a stalwart specimen of the shrewd Yank. I and Ben Painter had encountered him, wandering round in a disconsolately drifting manner, and with a hungrily wolfish look on his lean jaws, which inspired us with a degree of sympathy. Moreover, we were mentally "prospecting" the yet unseen diggings. The information he could give us, might be valuable. So, although provisions were already scarce, and even coffee a luxury, we asked him into the camp to share our evening meal, which, to tell the truth, was by no means too plentiful. After feeding, he honored us by saying: "'Tarnation bad as yer supper is, it is the first square meal I've eat, for three days." "How war that?" Butch' asked. "Yer see, in the mines there war nothing to get for love or money. And here, I guess, there's darned little love unless yer can buy it." "We heard that, up here, you had only to turn a shovel to find gold." "And b'lieved it, as I did," he quietly growled out. "Yer don't mean to say there are none," ejaculated Ben. "I guess yer won't do more than any o' the rest on us." "But, some must have had a fair share of success," I said. "Why d'yer think so, Captain?" he drawled out, nasally. "From the row about the diggings that has been made through the whole of the West." "Well, I'll tell yer. I was one of the first that come out here, from Kalifornee. I'd been duing a smartish bit of business down thar. But I tell yer, the dollars didn't come in fast enough. Than, I heerd of this darned place, and thought I'd strike for it and find 'ile, sure. So, I made up a good kit o' things to last me two months, and sit out. Darn the diggings. I've been at work thar, more nor three months, and here I am at the first square meal I've sot down tu for three days, as I told yer before, and a darned bad one, too, as I said when I finished it." "Then you don't believe there is much gold in this part of the country?" "Thar may be, Captain!" "What do yer mean, then?" inquired Ben Painter. "I found none," drawled out the Yank as he slowly rose, "and by the 'Tarnal! I nev'r met one as has." The groan that issued from the bottom of Brighton Bill's stomach, would, at any other time than this, have provoked mirth. It did not, however, do so now. The matter was far too serious for laughter. If the disgusted Yankee had told us the truth, it was evidently no use for us to help thicken the crowd of deluded seekers for gold, thronging to the diggings. Provisions, as I have earlier said, were scarce. They were consequently dear. Our own stock had for several days been running low. What was to be done? More inquiries were made by us. The replies, although varying in degree, were all of them confirmatory, more or less, of the Yankee's opinion. After a brief council of war, the Rangers, therefore, decided upon striking once more for Puget Sound, in search of game. If we found it, we would kill enough for us to take our return-trail. Game, however, was scarcer in that locality than we had found gold to be in the neighborhood of Frazer's River. We had to betake ourselves to digging; not in the soil for the precious metal, but in the sand on the shore of the Sound for clams and mussels. Even these were rarely found by us. In short, the Rangers and their leader were reduced to the very verge of starvation. Nor did we run any risk of meeting any charitable person who might have the means of giving us "one square meal," even if it were "a darned bad one." In this strait, it was resolved on to start for the mountains, and take the chance of killing or being killed, to save us from dying by hunger. Here, for the first two days, we met with scarcely anything. About noon on the third, I and Arnold were standing together. During the whole morning we had found no game, and were gazing around us with that sense of discomfort a continuously empty stomach is certain to produce in humanity, when we heard a shot in the distance. It was to the right of us. Almost immediately it was followed by another. As the two puffs of smoke drifted above the stunted pines which covered the unequally rough ground in that direction, I heard a sound which, faintly as it came to us, I immediately recognized, from the use of it by Brighton Bill. It was what he called: "A 'onest British cheer." "You know the voice, Mose?" "Yes! Let's break for it." We accordingly "broke" in its direction. Three more of the boys had already joined him and Ben Painter by the time we had arrived there. The two first mentioned had met with the good fortune of spotting a huge elk. The animal had been killed, and while still warm, the men were engaged in skinning him. A fire was quickly kindled, and, by the time, portion of the elk was ready for our ravenous appetites, the remainder of the Rangers entered their names as partners in the welcome feast. For, that it was right welcome, my present remembrance of it unmistakably assures me. Stopping here until we had jerked most of the meat on the elk's large carcass, we again started on our journey back. Having travelled in an easterly course through a magnificently wooded country, we reached the Columbia River, near Fort Okimakane, and passing down it through the territory occupied by the Flat-head tribe of Indians, arrived at the Walla-Walla. Thence we crossed the Blue Mountains; and, after several days' more travelling through the rocky wilderness and broken cañons, arrived at the Owyhee, which, some distance higher up, we crossed and continued over the range of hills by the side of this stream, until we at length reached Surprise Valley. We camped in this spot for two weeks, for the purpose of recruiting our horses and hunting up game. The jerked elk-flesh was already very nearly brought to an end. It was, while we were in this neighborhood, that I met with an adventure which very nearly ended this volume before I had even written a page of it, if I may be pardoned the Irishism of this expression. But, for the opportune arrival of the Buckskin Rangers, my life would very certainly not have been worth an empty powder-can. Early one sharply fresh morning, I had left the camp in the direction of High Rock Cañon. This was at a distance of some ten miles. While upon my way, perhaps some six miles or more, I saw a mountain-sheep. Having a liking for wild mutton, I cautiously crept round the cliff upon which he was standing, to get a fair shot at him. At length reaching a spot from which I might consider myself fairly sure of the meat, I fired. The shot told, and the animal fell. However, instead of dropping where he stood, and where I could not inconveniently have become possessor of the toothsome flesh, the perverse sheep preferred rolling down the cliff. Well! It would be some more trouble, but I could easily get him. I therefore went round to the base of the cliff. On arriving there, I could not help swearing a most ungodly oath. That wretched lump of mountain-meat had chosen to remain some half-way from the bottom on which I was, and the top of the precipice, on which he had been standing. My readers may already have been enabled to give me credit for what I consider my resolution, although some of my good friends have not unoccasionally denominated it obstinacy. It came very decidedly into play, upon this occasion. I was determined not to be balked in my love for mountain-mutton. In accordance with my resolve, I prepared to climb after it. The face of the cliff was so steep and rugged that, in order to have the use of both my hands, I was compelled to relinquish my rifle. Therefore, depositing it where I stood, I commenced the ascent. Being a good climber, I naturally thought I should have no more difficulty than that which generally attends such an operation. Neither, had I. After reaching the jutting point upon which my mutton had so pertinaciously lodged, I dislodged it, and sent it down the rough precipice. It was now time to think of myself regaining the base of the cliff, in a less rapid mode. But, to descend was no child's play. Now I could not find the footing which I remembered previously having. Consequently, I was obliged to wriggle my body to one side or the other, in order to find a place to rest on. Afterwards, the rock would crumble under me, or fragments upon which my feet were resting would slip out of their bedding. Moreover, my sight was utterly useless. I had to depend upon the trained sense of feeling in my moccasined toes. Having covered some space of the face of the cliff, I began to find I was not descending it in the same direction in which I had ascended it. The cliff was sloping inwards. Again I had to climb and try a new line. This was apparently somewhat better. However, placing my feet upon the roots of a sage-bush, I was incautious enough to trust my whole weight to it. It tore out from the face of the cliff. When I felt it giving way, I threw out my hands to grasp at some support. While falling, all the errors and faults I had committed, seemed to rush across my mind. Why it was, I know not, but the star-like eyes of Clo-ke-ta blazed upon my memory. Then I struck the rocky ground beneath me, and, for the time, remembered no more. Upon coming to my senses, I found that my hands were bound behind me. Looking with scarcely conscious anger around, I saw several red-skins. These, I presume, had been watching me, amusing themselves with my desperate efforts to descend the cliff, and calculating upon trapping me when I reached its foot. No sooner had I seen them than the positive danger restored my senses. Resistance was, however, useless. Raising me to my feet, they commenced driving me down the valley. Deliberately, I say, "driving." Nor was this driving done by any means in a merciful fashion. It was effected with heavy blows and sharp sticks, which were aimed at and thrust into my ribs and sides, with no pity. For the moment, however, I was unconscious of this. The red devils were going straight in the direction of our camp. Great God! If they only did not pause until they arrived there. This was a futile hope. They paused about two miles and a half from the place where my boys were. With a vain effort at being heard, I gave vent to a loud shout. A burly Indian struck me heavily across the mouth to silence what he haply considered my bravado. "I was a white brave, and I knew that I must die." It was natural red-skin reasoning. Then spitting in my face, he spoke briefly in their guttural tongue, and in a few moments more I had been stripped of all my clothing, and compelled to stand with my feet about twenty inches apart. Stakes were driven into the earth by the side of these, to which my legs were tightly lashed. Then, planting in the ground other stakes at a short distance, my arms were extended at full length, and bound to them. A cord around my neck was fastened to another stake in my rear. In addition to this, two sharpened stakes were planted directly under my arm-pits. It was thus rendered almost impossible for me, even to stir. No sooner had this been effected, than the entertainment, for such they evidently considered it, commenced. The _Mahalas_ or squaws had been pointing splinters of grease-wood, about three inches in length. As the braves danced round me, whooping, yelling, or singing one of their wild war-songs, the squaws would strike the pointed splinters into my flesh and leave them sticking in it. After somewhat wearying of their share in this cheerful pandemonium, the braves would squat upon the earth and rest, while their squaws subjected me to more horrible torture than the mind of the white could conceive without personal experience. Human excrement was thrust in my face, and rubbed over my mouth. When they would pause awhile, it seemed as if they were only trying to invent some more disgusting and possibly more painful mode of torture. [Illustration: "The braves would squat upon the earth and rest, while their squaws subjected me to more horrible tortures than the mind could conceive without personal experience."--_Page 141._] But what is the use of prolonging such a recital? This infernal orgy was kept up until night set in, when the climax of their devilish fury was capped by their taking burning brands from the fires which had been kindled, and igniting the splinters of grease-wood which they had thrust in my body. It is absolutely impossible by mere words to convey any idea of even the tenth part of the agony which this caused me. Ten thousand needles, red-hot, seemed to be piercing my flesh and stabbing me in every part of my body with their lancing flame. Up to this moment, I had not abandoned all hope. Perhaps, the boys might come up in time to save me. In my now maddening suffering, I actually prayed that it might end. Heaping every species of opprobrium on the red demons, that I could, in my own tongue, I added to them such galling Indian terms as I had been able to pick up during my life in the West. These were not over-numerous, but they would have been more than sufficient to have inspired the incarnate devils with a greater fury, and, in a few moments more, I should have been quit of all the trouble and suffering of the world in which I had been a dweller. As this desire was surging incontrollably above my bodily agony, I heard the crack of a dozen rifles. The same number of the Indians dropped in the very places on which they had been sitting or standing, and I knew that I was saved. CHAPTER X. BETWEEN TORTURE AND SAFETY--THE VALUE OF POPULARITY--UNCLE SAM'S BLUE-COATS--A TRAPPING EXPEDITION--IN FOR IT--THE CAPTURE OF MY FIRST PET GRIZZLY--SKINNING AND CARVING--"PROSPECTING" FOR SILVER--A LIVING BLANKET--DARKNESS AND THE SURPRISE--CARRIED OFF AS A CAPTIVE--OUT OF THE THONGS--THE BUTT AND THE MUZZLE--WHO IS THE REAL HERO? It seemed, that when I had not returned to the camp by dusk, the boys had begun to be somewhat uneasy on account of my prolonged absence. Butch' Hasbrouck then volunteered to hunt me up. Ben Painter was the only one with him. Although uneasy, none of them really believed I was in a serious difficulty. If they had, as Butch' subsequently said, when, some weeks later, talking the matter over with me, they would have had me "out of the tight place I war in, a good hour sooner." It was not long ere they heard the noise made by the howling and yelling devils. "There war something up," as Painter whispered to Butch'. Then they crept nearer. On discovering the light of the camp-fires, and recognizing through the trees the forms of the red-skins moving rapidly amongst them, they instantaneously concluded that I had been killed, and that the savages were celebrating the event in their own fashion. "By sheer luck," as Painter expressed it, they did not come near enough the _Campoody_ or Indian camp to discover me. Had they done so, they were two men only, and could not have saved me, although they might, or rather would, beyond any doubt, have made my death a somewhat costly one to the Indians, who would most certainly have finished me before their two rifles could have settled enough of the scoundrels to prevent their doing so. They returned to the camp and told Arnold and the rest what they had seen. If I had previously any doubt of my popularity with the boys, the result of the information thus given would have dispelled it. In an instant every man was on his legs, and in another half-minute, armed with their rifles and revolvers, they were following the two scouts who had located the red-skins. On drawing sufficiently near, they had discovered me. It would be needless to recapitulate what I have already stated. Their plan was determined upon, and they carried it fully out. Not a single red-skin, male or female, nor even a _papoose_, was suffered to escape. Indeed, I believe that if any of Uncle Sam's Agents or Blue Coats had ventured to interfere with their prompt judgment, supposing they had been on the ground, it might have gone badly enough with them, in spite of our presumable loyalty. All that night, I lay on my blankets, in terrible agony. It seemed as if I was losing my reason. A tough constitution and the care of my companions, however, brought me through my suffering. Let none tell me that men, rough as they may be, are unfitted to attend the sick. Brighton Bill and Butch' constituted themselves not only my medical men, but my nurses. They never left me for an instant. While one ate or slept, the other was at my side. Their rough hands were as gentle with me, as those of any woman might have been. Arnold and Painter were also unceasing in their attendance. Yet I feel that I am perhaps wrong in particularizing any of the Rangers, when all were so kind. Suffice it, therefore, to say, that after some ten days I was able to stand once more and move slowly about. The effects of my fall, and the Indian treatment after it, were obviated by the more civilized care and love, for I may surely call it so, the boys bestowed upon me. In something less than a fortnight I was able again to ride, and we started for Honey Lake Valley. On reaching it, winter was just approaching, and as peace had been promised by the chief of the Pah-utes, I foresaw there would be little occupation for me during this season. So, after a little talk, Butch' Hasbrouck and Brighton Bill agreed to go with me, on a trapping expedition to the Humboldt River. Providing ourselves with the necessary number of traps and other requisites, we in a few days started, pitching our camp in the Lassen Meadows, at La Due Very's, generally known as "Old Bible-back," on the banks of that stream. For some time we were very successful; indeed, as we afterwards found, remarkably so, gathering together a large number of beaver, otter, and other skins. Then, needing a re-supply of many necessary articles, we struck back to the valley, and finished the winter near the Black Buttes. Here we had as great a success in trapping mink, marten, and foxes. It was while we were here, that I had the satisfaction of killing my first grizzly. Early on one sharply cold morning I had started out to make the round of our traps. As I entered a dense chapparal, I saw, moving towards me, a large bear with two young cubs. Of course it was their dam, and I knew I was in for it. If I had taken to my heels, I felt assured the speed of the ungainly brute would exceed mine. There was no large tree near, in which I might have taken refuge. She had already seen me, and her small, twinkling eyes were sparkling like black diamonds. Naturally, therefore, I could not treat her to any Indian strategy. The only chance I had was in my skill as a marksman. Realizing this, I dropped upon one knee, and raising my rifle to my shoulder, awaited her approach. She was at this time about twenty yards away from me, advancing at a rapidly awkward and shuffling run. I waited until she had lessened this distance probably one-half. Then, with my bead drawn behind her ear, I let her have my ball, and she dropped. It was with no small degree of pride that I contemplated her large size, for the bullet had passed through her brain, as clearly as in any shot I ever made, and she died in her tracks, mutely and gravely as any Indian brave, whose death-struggles have been chronicled by the novelist. Then, taking her two cubs under my arms, I returned to camp. Butch' skinned the grizzly. Bill on this occasion officiated as butcher. Cutting out the choicest parts of the meat, he brought them back with him. It was lucky he did so, for on visiting our traps, for the second time in that day, towards the evening, I found her bones picked tolerably clean. Our share of the grizzly, however, lasted us for four days, and I must say, choicer meat never crossed my palate. On our return to Honey Lake Valley, I presented one of the two cubs to Governor Roop. The other, I myself kept. At this time, it was as playful as a young kitten. Owing to its youth, I was able to thoroughly tame it, so that it would follow me wherever I went, like a spaniel. When it had increased in size to bear's estate, I made it, in after life, my constant companion. Brighton Bill gave it the name which stuck to it, of "my body-guard." While we were upon the Humboldt, Butch' and myself had discovered what we believed to be silver ore. Brighton Bill shared our belief. When once more near Honey Lake, we informed the various members of the Buckskin Rangers of our discovery. All were smitten with the usual fever resulting from an intimation of the presence of either of the precious metals in any locality. It was, therefore, in the spring of 1860, that we went out and pitched our camp in a rocky defile, to which we gave the name of Prince Royal Cañon. The reason of our bestowing this title on it, will, when the date is remembered, be obvious to my readers. We were engaged "prospecting," the remainder of the spring and the succeeding summer, having located a large number of ledges. About September we had, however, grown tired of silver-prospecting without any immediate results, and determined on adjourning our metal-mining for the winter. It was, therefore, decided that we should visit Klamath Lake and the Modoc country with the view of trapping and hunting. We accordingly, at the commencement of the following month, struck out for the Blue Mountains, in portion of which range we pitched our camp for the purpose of looking out for good hunting-grounds. After talking the matter well over, we concluded to separate. By so doing, we could hold the whole of that portion of the country, as any good hunter and trapper can take care of ten miles square without any other help. Some of the boys accordingly went to the Klamath Lake--others betook themselves to the Sierras. In fact, they were scattered round, within no more than a day's ride of each other, while I and my pet bear, whom I had named Charley, remained on the spot we had originally camped in. That winter set in with unusual severity. It was, indeed, the severest I had yet known, through the whole of that region. Possibly, for twenty years, the one just past, has alone exceeded it, whether in its average temperature or the amount of the snow which fell and remained upon the earth. In the Blue Mountains, the snow averaged from a depth of ten to eighteen feet. It covered my rude log-cabin so completely, that at times it might have been difficult for me to find it. Here it was that my bear first became of positive value to me, in addition to his affording me something like companionship. When I left my cabin, I would leave him behind to keep house. The result of this was, that on my return, I was sure to find him half-a-mile or more from home, to which he would pilot me unerringly. During the night, Charley always slept with me. After building a large fire, I would lie down in his arms or rather fore-paws. He was far better than any blanket. If, however, in my sleep, the fire had gone down and the cold drove me unconsciously closer to him, than was pleasant to his Grizzlyship, he would raise his hind paw and push me into the middle of the floor. Then, it would seem as if a sense of the duty he owed his owner returned. He would roll out, himself, snuff around me, and if I kept quite still, which I have frequently done, insert his nose under my side and trundle my apparently still slumbering body back upon the bed. He possessed other qualities also, given him by nature, in which he was eminently my superior. His hearing was wonderfully acute. Of a sudden, he would start out of the cabin, with a quick look of intelligence that was well-nigh human. After nosing around, if everything was quiet, he would slink back, with an unmistakably sheepish look. Coming up to me, he would lick my hands and face. It was precisely as if he had said: "Don't kick up a row, old boy! I was wrong and I know it. But, it is all for the best, I should keep a bright look-out. My ears are quicker than yours, you know." If, however, on leaving the cabin, any game, or a man should happen to be near it, he would utter a continuous low growl until I joined him. One day he displayed his sagacity in an even stronger manner. I had gone out with my rifle in the morning and did not return until the middle of the afternoon. It was at considerably greater distance than usual from our dwelling that he met me. He would not, however, accompany me directly back, but shambled off with his rapid and swinging gait to a considerable distance. Knowing he wanted me to see something, I followed him almost as rapidly. Suddenly, he came to a dead halt. When I joined him, I learnt the reason for this strange proceeding on Charley's part. I had come upon some half-dozen or more moccasin-tracks, which led directly towards my cabin. Of course, I now proceeded with great caution, as he also did. About a hundred yards from the entrance, I however found precisely the same number of moccasin-tracks, bearing in an entirely different direction. They very evidently led directly from the spot to which the others had been going. As I was examining them, his juvenile Grizzlyship lowered his quaint head above them, and as evidently scrutinized them with even greater intentness than I had done. Then, he gave a low growl. It was exactly as if he had uttered the phrase of-- "All right!" After this, dropping all semblance of caution, and shaking himself as a huge dog might, he shuffled off hurriedly to the hole in the snow which led to his and my habitation. When I entered it, he was circling round the whole of the somewhat narrow interior, smelling in every part, and repeating, from time to time, the low growl I have just alluded to as so significant. It would be unnecessary to say, I did not enjoy a particularly sound slumber that night. That the owners of these moccasins were Indians, it was impossible to doubt. If, as some say the red men are able to do, I am unable to detect the moccasined foot-print of one tribe from that of another, I can at any rate tell whether the foot within the moccasin may chance to be a white one. These were not. Of this I had been, at once, assured. But why had they visited my hole in the snow, and why had they afterwards left it? This last question I was unable satisfactorily to settle. In any case, it was necessary to let the other boys know red-skins were around. Accordingly, breaking my fast early, I started towards Brighton Bill's cabin, as he was my next-door neighbor, living merely at a distance of some fifteen miles. Arriving there in the forenoon, I found him seated by a roaring fire. But scarcely had I stepped within his door, than he was on his feet with his rifle, which had been between his knees, cocked, raised, and pointed at me. It was, however, as rapidly dropped. "By 'eaven, Mose, H'i thought you was han H'ingin." "The Indians brought me here, Bill!" "The blasted red devils turned hup 'ere, when H'i was hout yesterday." "So they did, in my cabin. We ought to let the other boys know, and decide upon what had best be done." "Butch' will be 'ere this morning. H'i seed 'im honly yesterday," said Bill. "Hif you like, H'i will go hand fetch hup some of the hother chaps." "I think, it would be better." "Very well, Cap! Hi'm hoff." Putting on his snow-shoes, he started immediately. He had scarcely left me for twenty minutes, when I heard a slight noise on the snow without. Seizing my rifle, I moved cautiously to the door, when something heavy leaped against me, which very nearly reduced me to a prostrate position. It was my bear Charley, who had thought proper to follow me. We retired within the cabin, which was considerably larger than mine. Bill was in a slight degree inclined to grandeur and luxury, if there can be such things in a log-hut. There, in company, we resigned ourselves to expectation. All at once the Grizzly raised his head. Yes! I had heard it, too. It was the movement of snow-shoes. A few moments after, Butch' entered. On the preceding day, he also had seen Indian tracks around his dwelling. In the afternoon, Brighton Bill reappeared. He had seen Harry Arnold, and told him to see his nearest neighbor, and send word to the other Rangers, bidding them to repair immediately to my quarters. After a hasty feed on some jerked deer, we then set out for my dwelling. Darkness had settled on us, long before we reached it; and, but for the chilly sheen of the sheet which draped the earth with its spotless white, it might have been difficult to keep the track. Yet I am wrong. In any case, Charley's unerring scent would have proved a sure guide. Why it was, however, I can scarcely say, save that he had confidence in our numbers, but certainly, on this occasion, he uttered no warning growl; and scarcely had we descended through the sloping snow to the doorway than two powerful arms were thrown about me. I heard Bill's voice roar: "Look hout, Mose!" We were in the grip of the red-skins. The struggle was furious but brief. Our assailants had been joined by a dozen other Indians, who had been lurking without, and it was not long before we had our hands tied behind us, and we were on our way to Goose Lake. Before starting, it must frankly be said, that with the usual red instinct for appropriating everything which comes in their way, my cabin had been thoroughly gutted. Ammunition, provision, blankets--nay, everything portable--and there was nothing which was not portable in it--had become the property of the copper-colored rascals. Placing me in front, and Butch' and Bill behind me, in regular Indian file, they kept on either side of us, forcing us to hurry on as speedily as they could compel us to move. It was impossible for me to forget my past experience, and I mentally resolved, if I were able to do so, that I would sell my life in square fight, rather than undergo a second time the torture to which I had then been subjected. At last, there seemed a chance for doing so. We had been compelled to move along at a smart trot for some six or seven hours, so far as I was able to measure time, when, from what cause I cannot say, although it was probably the continual friction, I felt that the ligature round my wrists was sensibly looser. My hands were able to slip through the thongs. I dared not tell either of my companions what I had done, and ask them whether or not they might be able to do the same. Some of the red rascals might understand English. One or more of them might even be renegade whites. What could I do to release them? The idea came to me like a flash of lightning. Pretending to stumble, I pitched forward, and recovering myself, got a blow on my face from one of our captors. It was apparently from one of the same thongs with which our wrists had been bound. Then, I uttered a shrill and prolonged cry as if of pain. After this, I found myself the last of the three. Two minutes had scarcely passed, and Bill's hands had been freed. Mine had untied the thongs which bound them. He would have wit enough to loose Butch'. Life on the Plains and in the great West, sharpens man's mother-wit wonderfully. Day was not yet breaking. That heavy darkness was upon us, which so generally precedes dawn. At this very moment we came to some low foot-hills, where the timber was dense and thick. We were obliged to move more slowly. My friends had just crossed a log, and the Indian on the left of me was stepping over it, when I fetched him with my clenched fist a violent blow under his ear. At any rate, I felt that was the place in which I struck him. As he reeled and fell, I wrenched the gun from his hands, shouting out, "Now's your time, boys." The brute instinct of self-preservation answered for their closely following, without knowing that they did so, my action. In another instant we were clubbing right and left, and so soon as we could change our guns for some that had not been injured by such an employment, we commenced shooting. Scarcely had I heard the report of my first shot than I felt two vigorous arms thrown around my waist. They were lifting me from the ground, probably for the purpose of dashing me to the earth, when they suddenly relaxed their grip. A madly wild yell broke from the lips of that Indian, mingled with a ringingly fierce growl which I at once recognized, although I had never before heard it so savagely shapen, as Charley's voice. My pet had followed on our track, and was actually assisting us in rescuing ourselves. [Illustration: "My pet had followed in our track, and was actually assisting us to rescue ourselves."--_Page 154._] Strangely enough, since the moment in which we had first found ourselves captives and were marched away in the fashion I have above described, no thought of Grizzly's absence from my side had ever crossed my mind. His memory had however been better than mine. Perhaps, when all circumstances are fairly considered, it had some reason for being so. After a very brief struggle, the wholly unexpected assault of their three prisoners, and their four-footed or four-handed ally, on the red devils, resulted in a complete victory. The yet living Indians cleared out, leaving us masters of the field. As the day was now gradually breaking, we were enabled to count the dead, and exercise a proprietary right in their scalps. What was of much more advantage to myself, I was enabled to recapture nearly the whole of my stolen property, as well as a number of guns, corresponding with that of the dead, which necessarily changed hands. Eight of the scoundrels would have no more chance of troubling their white brethren. This enumeration includes the one whom Charley had so considerately squeezed out of this life, very much, as Butch' afterwards remarked-- "As a younker squeezes a ripe orange." It was late in the afternoon, when we arrived again at my cabin. Upon entering the hole in the snow which led to it, we found Harry Arnold, Ben Painter, and many of the boys there. They had preceded our coming by some twenty minutes. The footprints visible on the outside of my dwelling, as well as the thoroughly emptied condition of its interior, had readily given them a thorough apprehension of our condition. When we returned, they were on the point of preparing to follow on the trail of the red savages. Of course, we had to relate our adventures since the preceding night. This, however, did not take long, as the demands of famished nature were too exacting. We had tasted neither bite nor sup since noon on the preceding day. I may here state, that much to the mortification of Butch' and Brighton Bill, as well as somewhat to my own, it became evident that the Rangers considered my young Grizzly as the real hero of the occasion. Indeed, Painter proposed to give him a horn of old Rye, and would have done so, had I not peremptorily forbidden it, not only on the score of its possible effects upon his innocent inside, but also because our stock of that necessary article was getting very low. After our meal, which I ate ravenously, and presume the two who had been my fellow-captives did the same, "Long" Dorsey (he stood six feet two, in his stockings) and Lute Spencer arrived. Some minutes after, we heard a voice whistling the familiar tune "Joe Bowers." This was "small" Tom Harvey, who had lingered in their rear. Seeing they had entered without exciting any commotion within the cabin, he concluded no Indians were in the immediate neighborhood. Otherwise, he would undoubtedly have refrained from allowing his lips this exercise. We were told by Lute Spencer that they had paused at Bob Thorn's cabin by the way. He was more generally known by his intimates and associates as Dirty Bob. "The place war gutted, as you say yours war," continued Lute, "and Bob war nowhere." "The red devils had been there," added Dorsey. "We counted the tracks of some ten of them." Fatigued as I was, I at once proposed starting for Bob's cabin. The memory I have already alluded to, gave me a sharp twinge of commiseration for any unlucky fellow who might be treated to a similar phase of personal experience. CHAPTER XI. LOTS OF PLUCK--ONE OF THE RANGERS KILLED--THINKING OF A BROTHER--TAKING A GOOD POSITION--LOSS OF HAIR, AND WHAT THE RED-SKINS THINK OF IT--"CAPTAIN JACK'S" OR THE MODOC COUNTRY--"CAPTAIN JACK'S" STRONGHOLD--ON OUR WAY BACK--SIGNAL-FIRES AND SOME STRATEGY--HALF A HUNDRED SCALPS FOR ONE--THE PAH-UTES ON THE WARPATH--FISHING FOR THE DEAD--THE WHITE FLAG--WASHO BRAVERY. Bob's location was at some thirty miles' distance from my cabin, and we arrived there, shortly after the dazzling rays of the morning sun were blindingly increased in strength by the reflection from the snow. Spencer and Dorsey had told us the bare fact. Butch', however, had a keener nose than they apparently possessed. "Dirty Bob fit well for it," he said, after glancing through the cabin. "Some of the red skunks war hurt, and no mistake. He al'ays had lots o' pluck." He was unmistakably right. There were marks of blood on the hard soil of the floor. But, whether the soaked in and dead crimson had once run in his veins or those of his Indian enemies, remained to be seen. We almost at once struck their trail, which led through the forest, beyond the spot he had selected for his hunting-ground. This we followed, for something more than six miles. The track was by no means an easy one, rising and falling, broken up by rocks and intersected with the stumps of fallen trees. In short, it was one which none of the delicate nurslings of city civilization would have cared about following, even for the purpose of pulling trigger at their first live venison, and, of necessity, missing it. Arnold and Painter were in advance. The fatigue of the past two days and night had kept me somewhat in the rear of the party, with Butch' and "Fatty." Painter uttered a savage oath. We ran up to him. He and Arnold were standing close to the body of poor Bob. His knife, smeared with dried or frozen blood, was still clenched in the hands of the corpse, which was frightfully mutilated. It had also been scalped. Evidently, his death had been the result of a vigorous struggle to escape; for the snow on which he was lying was crushed in and trodden down in every direction; while a young tree had been torn from its roots by the force with which some one had fallen against it. Glancing at Ben Painter, I saw that his teeth were set tightly together, and his under lip, which his beard permitted me to see, was rigid and almost blue. I took him by the hand and squeezed it. "I war thinking of my brother." This was all he said, as we continued upon the trail. From this point, it could very readily be followed. The marks of blood were visible enough all along it. One or more of the red-skins had been wounded. In about half a mile further, the road became easier and the trees were more scattered. Arnold, who was still in front with Painter, and Brighton Bill, had sighted what they supposed to be a dead Indian. "Here's one of them," cried Arnold. Scarcely had he uttered this than, wounded as he was, the savage leapt to his feet and ran. His strength, however, only availed him for a short spurt. He again dropped, and, while on the ground, drew his bow. The arrow struck Bill on the left arm, making a slight flesh wound. But before the red devil could discharge another, Ben Painter was up with him, and the knife he had drawn was buried in his heart. On examining the dead body, we discovered the wound Bob had inflicted on its side. Blood was still slowly oozing from it. From this point, the trail diverged towards the Lower Klamath Lake. We followed on it as rapidly as possible, passing Shasta Mountain, until we arrived at Fall River. Beyond this stream lies the country, which is the stronghold of the Modoc and Pit-River tribes. It is certainly a fitting section to have such an appellation applied to it. Throughout, it is covered with natural fortifications. Huge rocks rise from the earth, varying from two hundred to three hundred and fifty feet in height. A single precipitous and narrow path, sometimes natural, not unfrequently fashioned by the Modocs or their tributaries, the Pit-River Indians, who are by no means as warlike, leads to the top of these. Here, in many cases, the summit is defended by a breastwork. In the beds of lava, for this part of the country has formerly been volcanic, you will also occasionally come upon a triangle of rocks, from four to six feet in height, with a steep cavity in their centre, large enough in every case to admit a man, and frequently much larger. The reasons of these curious formations I leave to more inquiringly scientific minds than my own. They are certainly too numerous, as well as now too low, to be supposed the series of small craters from which lava formerly flowed. Even in saying this, I feel I am getting beyond my depth. Let me, therefore, confine myself to the details of actions which I am assuredly able to speak of, from the mere fact that I very decidedly took part in them. We had followed the Modocs as far as Battle Creek. Here, knowing the situation they intended to trap us into, we halted for two days, in order to give ourselves some rest, and enable a portion of the Rangers whom our speed had outstripped to catch up with us. On the second day we consulted together for a long time. This council was the first in which my advice had not been immediately taken by the Rangers, without any opposition. It was, that we should make what a military tactician would call a feint. In other words, we should seem to retire as if we did not dare to carry the pursuit any further. During the succeeding night we might return, and, under its cover, secure one of the best positions in the section of country immediately beyond Fall River. Harry Arnold and Lute Spencer decidedly objected to this. They asserted that it would be the first time in which we had ever backed from any number of the "darned red skunks." Many of the others agreed with them, amongst whom were Butch' and "Fatty." Painter, however, greatly to my surprise, in the teeth of their opposition, took my side of the question, as did Brighton Bill. Laying his broad hand on my shoulder, the latter said: "The Cap's more nor 'arf ha Hinjun. Hi'll be blamed hif 'e hisn't right!" At length we carried the day, and broke up our camp on the following morning. Upon the same night we returned, moving with the greatest silence and caution, securing a position admirably adapted for my purpose. Part of the Rangers took possession of one of the natural forts which commanded an area of some two hundred yards in width. The rest of us were posted in a series of the triangular pits opposite this position. Their duty was similar to that of sharpshooters, although I may say not a single Ranger would have been unfit for such a duty, or would have failed in it. It was a little after daybreak, when we first caught sight of a party of the Modocs. These counted barely ten. They had evidently come out to see whether we had quitted our late position by Battle Creek. Nothing was to be seen of us. The Creek was visible. Consequently returning, they halted immediately between the rock on which part of our number were encamped and the rifle-pits opposite. From this spot they despatched a runner to warn the remainder of the red-skins. So far, everything had worked rightly. In some twenty minutes more fifty or sixty of the remaining Modocs had joined their scouting party. They were together, some pointing in the direction they supposed us to have taken, and others talking, it may be presumed, on the wisdom of following us, when I gave the word. We all had Sharp's carbines. Indeed, these were our invariable fighting weapons. Throwing in cartridge after cartridge, we kept up an almost continuous fire. Those who escaped our balls, scattered in every possible direction. Forty-three of the red-skins had been slain. After taking their scalps, we started off in the direction of Pit River. Here, possibly, the reader may feel some shrinking horror at the constant repetition made by me, of this, to his mind, unpleasantly barbaric proceeding. Let him remember that the unscalped Indian is supposed, by his red brethren, to hold a higher rank in the Happy Hunting Grounds of his belief than the one who has lost his hair. He will then form some idea of the reason for which the white ranger or scout invariably scalps the red-skin who has fallen under his ball. When we were near old Fort Crook, a signal-fire was seen, far to our left. Having advised with Arnold, he and Bill ascended the mountain nearest us, to answer it from that point. Crossing the valley to the further side, I repeated the answering signal from the opposite hill. Then, passing the low "divide" or range of insignificantly steep ground between Pit and Fall Rivers, we once more started a signal-fire, on the highest point we could find. All that seemed at the moment left for us to do, was to conceal ourselves and wait what might next turn up. While hidden, Brighton Bill touched my arm. "Hi'm blamed hif the red rascals harn't hat hit hagain." His eyes had been quicker than mine or any of the rest of us. Another signal had been kindled on a large bald or bare mountain on our left, and slightly in our rear. Butch' was sent to a hill lying some half of a mile to our right, to answer this. He was one of the quietest scouts amongst the Rangers; and saying this, is paying him a high compliment, when all of us had learnt to be so apt and ready. He had been, on this occasion, selected by me, because the last signal-fire had ignited so near to us, that caution and care were absolutely necessary in him who replied to it, to prevent any detection of the white man who might be employed to kindle it. We waited for his reply some time. Almost immediately after it was seen by us, the smoke from an answer to it was seen upon a low hill to the right of our ambuscade. There was certainly no possibility of mistaking the meaning of this signal. It was an inquiry whether the friends who had so kindly answered them were "on our trail?" We were waiting for Hasbrouck to come back, when we saw in the gathering gloom the crimson light of another signal-fire, farther up the valley. Without coming back for new orders, Butch' had exercised his own judgment. He had displayed his rapidity of decision and accuracy of calculation, in what he had done. He had not yet returned when I saw a party of Indians, numbering in all, from twenty to twenty-five, stringing, with great care and silence, up the valley. Quite unconscious of our ambush, they advanced right into it. But, that the boys fired too soon, not a single one of the luckless red-skins would have escaped. As it was, eight of them paid the penalty of having mistaken our signal-fires for those of their own friends. In almost a word, I may say that the slaughter of fifty-one Modocs had atoned for the death of our luckless associate, Bob Thorn. His was the first name wiped out from the Buckskin Rangers, and, after we had punished the tribe which had taken his life, not unnaturally, his memory was frequently recalled by most of us, with sorrow. I was possibly the only one of the Rangers that remembered the close of his life, with something approaching pleasure. The dead man had been enabled by it, to escape that most horrible of dooms, as I was too well aware, the slow death at the stake. About the end of February, we once more reached the settlement at the lower end of Honey Lake. We were enabled to carry with us a fair stock of skins, or as the traders call them, "peltry." These we disposed of at a reasonable and remunerative figure. No sooner had we done so, than after a few days' idleness spent with friends and acquaintances, the larger part of us decided upon returning to our silver lodes upon the Humboldt River. The truth is, that during the past fall and winter, the report of our success in prospecting for ore in that locality, had spread far and wide. It had exercised the usual charm which the news of such a discovery invariably does. If we had delayed in the occupancy of our claims, we might, in the sequel, have found them a subject of dispute. The law of the mines is an unwritten one. Consequently, its strictness in some points is only equalled by its vagueness in others. Here our luck was various enough, but on the whole we fairly prospered. Nothing of particular account, however, presents itself for me to put on record, save the presence of my friends and his Grizzlyship, my now considerably large pet, Charley. On returning from our life at these mines, we spent the whole of the following winter in the valley or at Susanville. It would be useless to inquire into the reason of our doing so. Possibly we were lazy, or more probably had reaped too much profit from mining and trapping, during the past year. However, there were no Indian troubles that season. There may be an equal chance that this was the reason of our comparative inactivity. The succeeding winter, that of 1861 and '62, will be remembered by all old Californians as one of the most severe which had ever occurred in that part of our country. The mountains were closed very early, so early, indeed, that few or none of the settlers in the up-lands had got in their winter supplies. They were actually shut in by the heavy snow-falls, from the possibility of doing so. In addition to this trouble, our old enemies, the Pah-ute Indians, had again become restless. Possibly, Uncle Sam had forgotten to purchase their forbearance. At any rate, they were again upon the war-path, for the purpose of stealing stock. My first knowledge of this arose from the following occurrence: A lame man, named Thomas Bear, was at this period keeping the Deep Hole Spring Station, on the Humboldt road. He chanced to be in the valley upon business, when some travellers from the Humboldt passed through it, on their way to Susanville. In passing Deep Hole, they had paused at the Station. It was to find it deserted and plundered of almost everything which an Indian would be likely to take. The floor was marked with numerous stains of blood, and there were unmistakable signs visible, which clearly told them a savage struggle had recently taken place there. Meeting Tom, they recounted these facts to him. He had known me for some three years, and hunting me up--for if anywhere in this end of Honey Lake Valley, no man was very difficult to find,--asked me to accompany him to the Station, to discover what was the matter. The request was a natural one, and I at once complied with it. From snow the roads were almost impassable, save on foot. I, nevertheless, set out with my lame companion on this pleasant tramp. While resting during the night at George Laithrop's Ranch, as a matter of course, I explained the facts which induced me to accompany Bear. A young lad no more than sixteen years of age overheard me, and wished to go with us. In fact, he displayed such a determination to make a third in our party, that I could not refuse him. "You must get a rifle from Laithrop," I said, when he asked me to take him with us. "I've one of my own, and a Colt's six-mouthed barker, too," was his reply. "If so, you can come with us." On the next morning, we started again, Tom, the boy, and myself. Little trouble was anticipated by me from the red-skins, in spite of what Bear had heard. The road from the Humboldt was so constantly travelled over, and lay so much out of the usual line of their depredations, that I was almost disinclined to put full faith in the account which he had so implicitly accepted. Mud Spring Station had, however, been apparently abandoned, and we were compelled to push on to Smoke Creek without resting there. Next day, we rose early, and made the best speed we could, in the hope of reaching Deep Hole on the same night. This was, however, in consequence of the depth of the snow in many places, impossible. We were forced to stop at Wall Springs. This was at six miles' distance from the point to which our steps were directed. When, on the succeeding day, shortly after dawn, we arrived at the Station, we found that the travellers had told Tom nothing but the truth. Nevertheless, on a thorough examination, I found that none of the provisions or blankets had been taken. Nothing but the guns and ammunition had been made away with. But for the marks of blood on the floor and in the doorway, it is more than probable Bear's suspicions might have been equally divided between the man he had left in charge of the Station and the red-skins. As yet, nothing had been found inside the premises to indisputably settle the fact of the man's murder, or if he had been murdered, to prove how or by whom the outrage had been committed. The snow in front of the house might possibly have offered some proof; but the feet of the party who had brought the news to Honey Lake, had effaced all such evidence, which might have been left on it. Some days had, to a certainty, elapsed. My life in the last few years had, however, taught me the two great Indian virtues, patience and persistence. Only half of our search was yet over. I began to examine the grounds round the Station, and found, leading to one of the largest and deepest of the springs from which it has taken its name, the track of moccasins. Getting a long _lariat_, which lame Tom had procured for me, I extemporized a hook from the hoop of an old keg, and with the line to which I had attached it, began fishing in the spring, for anything I might find in it. Nor, was my search long unrewarded. Shortly after, in dragging the bottom, my hook caught hold of something heavy. When we had raised it to the surface of the water, it proved to be a body. As I glanced at Bear, he said, with almost a groan: "Sure enough, it's poor Dave." The head of the murdered man had been split with a hatchet, and afterwards scalped. A fragment of rock had been tied to the body by the Pah-utes for the purpose of sinking it. After we had interred it, as decently as we could, we proceeded to _cachè_ the blankets, provisions, and anything else which might be of value. All of the stock had been driven off, with the exception of a lame horse. This we took away with us, as, otherwise, it must have perished. On our return, when we had reached the low Sand Hills at the foot of Smoke-creek Cañon, we saw eight or ten red-skins coming down the side of the mountain to the right of the track in front of us. Each of them carried a stick with a piece of white rag tied to it. In the hands of an Indian, a flag of any sort means fight, and we knew it. Our preparations were speedily made. Telling the boy to lead the horse and draw his revolver, I gave his rifle to Tom Bear, who had none, bidding him cover our rear. Then, before taking my place in front, an uncommon one for most generals, and only to be pardoned on account of the exceedingly restricted number of my army, I gave my directions to the boy. They were very simple. He was to follow after me, and not use his Colt, unless I fired--if necessitated to do so. When all was settled satisfactorily, we steadily advanced. Soon after, the Washos reached the road. So, at least, my lame friend afterwards said they were, and it appears probable, as ten Pah-utes to two whites and a boy, even if a tall one, would scarcely have been cowed so easily. They had drawn up on either side of the track, and attempted to induce us to stop. Pushing them right and left with my rifle, I paid no attention to this, and as soon as we had passed, faced round, bidding Tom to do the same, until we were out of the range of their arrows. None of them had fire-arms. On reaching the cañon, instead of going through it, we crossed to the west side, in the view of preventing any risk of an ambush from them while we were in the defile. Had we exposed ourselves to this chance, and had they enough resolution to have availed themselves of it, their arrows would have told, while, unless they had incautiously uncovered themselves, there would have been exceedingly small risk of their losing any of their own party. Tom Bear was right. They very certainly could not have been Pah-utes. We had no more trouble until we reached Laithrop's Ranch, which we did in as short a period as lame Tom and the still lamer quadruped could traverse the distance. Here, the lad who had accompanied us was to remain; and when I left him there, I was unable to refrain from giving him a few words of warm praise. "You behaved very well, my boy, when you gave up your rifle, at once. If you obey orders so promptly now, some day you will be in a position to give them." "I'm right glad, Captain Mose, to hear you tell me that." As he said this, the young fellow flushed through his richly bronzed skin up to the very roots of his hair, with pleasure. When I saw him, a somewhat sad and bitter reflection came over me. In the far West, self-reliance comes early as well as quickly. Manhood grows with action, not by years. How soon, life must rob him of the capacity of blushing at any such recognition of obedience. There, amid the roughly hardy dwellers on the frontier, exertion rapidly blots out the modest valuation of our own merits. It, indeed, teaches a self-appreciation which frequently approaches the style of Bombastes, and which I have not uncommonly heard stigmatized as braggadocio. This is, nevertheless, an unfair judgment. He who has to be ready for anything, whose energy and audacity have drawn him through difficulties and dangers his Eastern fellow-countryman never has been exposed to, will at times necessarily glorify his own pluck and endurance. And why should he not do so, having none around him who would be inclined to sing his praises, while they believe themselves equally or more gallant and plucky than he is? CHAPTER XII. DANGER IN THE AIR--THE CHOICE OF A CAPTAIN--AN EFFECTUAL SARCASM--GOING LAME--"THE HEATHEN CHINEE"--A MILITARY ENGINEER WITHOUT A COMMISSION--NO VENTILATION--SMOTHERING LIKE RATS IN A HOLE--THE MONETARY SURPRISE--TWO RED-SKINS--LEAVING THEIR GUNS OUTSIDE--TRAPPED--"THE HEATHEN CHINEE" ONCE MORE--SOME QUIET TALK. The next two or three weeks passed, to all appearance, quietly enough. There was, however, an unpleasant feeling in Susanville and around Honey Lake, of danger in the air. Perhaps, this feeling was not wholly unpleasant. The Rangers had now been idle for a tolerably long time. That is to say, there had recently been no positive Indian troubles. However, the Deep Hole Spring murder had sounded the preparatory note. Not long afterwards the gathering storm broke on us. A large stock of cattle belonging to Bill Long and Allen Wood had been in the charge of five good and trusty _Buccahros_ or herdsmen, at the upper end of the valley. But red cunning, in this case, baffled white honesty. One dark night, three hundred head of stock were driven off; and in the morning the herdsmen found themselves without any herd to look after. At the time when the intelligence reached it, I was in Susanville. In less than an hour after we heard the facts, the Rangers, with the exception of three, were in the saddle, and on their way to Emmerson's Ranch, from which the cattle had been driven. Two of the three we picked up on the road there. The third overtook us, long before we had arrived at the spot where our services were required. About fifty volunteers had collected at the Ranch, when we reached it. They were occupied in the momentous duty of choosing a captain, and appeared to find no small difficulty in making their selection. As soon as Harry Arnold appreciated this difficulty, he approached me with an air of very far profounder respect than he had ever before exhibited to me, and raising his hand to his forehead in soldier-like style, said with great gravity: "Captain! Don't you think we had better take the trail? They won't have chosen their commanding officer until--" "The Day hof Judgment!" broke in Brighton Bill, with an oath. "And after that," continued Harry with the same imperturbable seriousness, "they will have to elect a Lieutenant, a Sergeant, and--" "'Alf ha dozen Horderlies!" For once in my life I very nearly forgot duty, as I looked at the two whose criticism on the election going on, was couched in styles so widely opposed. To avoid roaring with laughter, I roared out in a very different tone. "Rangers! take the trail." In another instant, we were following its sufficiently broad and plain indication. Let me, as we pursue it, mention that Harry Arnold's gentlemanly reproof, and Bill's coarser satire produced an immediate result. David Blanchard was chosen captain of the Volunteers, in less than five minutes, and in no more than ten after we were on the trail, they also were in the saddles, and following it, closely behind us. Blanchard had lived on the Plains for years, and was in every respect well adapted for his present position. We soon had a good understanding, and when we arrived at Smoke Creek where the Indians had evidently camped for the night, on the day before, a plan of action was agreed upon. The horses were accordingly sent back under a sufficient guard to the Ranch, and we divided ourselves into two parties. One of these was to follow the red robbers up Painter's Cañon, which direction they had taken. The other was to continue down Smoke Creek, by Buffalo Springs, to protect the settlers from any other bands of the Pah-utes which might be out, after anything they could pick up--provision or stock, weapons or lives. Very unfortunately, shortly after we had started, John Partridge and myself, with one of the pack-horses retained to carry blankets and provisions, as well as a Chinese who had accompanied the volunteers as a man of all work, became so lame that it was impossible for us to continue at the same speed as the rest of the party. It was a matter of obvious necessity, that we should give up all idea of doing so. In consequence of this, Arnold took my place in command of the Rangers, and with a sore heart in one bosom at least, I turned my back upon the men whose labors and dangers I had so long partaken. It would be almost impossible for me to explain precisely what my feelings were at that moment. Of course, I felt none who had shared my previous struggles would impute my disability to anything approaching fear, or a disinclination to endure privation. And yet, in the immediate pursuit of the rascals who had plundered two of our prominent settlers, I was compelled to leave it entirely to others. In my eyes, this almost seemed a humiliation which it must be long before I could surmount, and which subsequent toil and courage might alone wipe out. Necessarily, this now appears childish to myself as it will doubtless to my readers. However, I felt it, and my heart seemed to weep tears of blood and shame as I did so. We had determined upon returning through Rush Valley, for two reasons. One of them was, that knowing the ground, we fancied it would be easier to travel for us in our partially disabled condition. The other was even a simpler one. On reaching Mud Springs, which even in our present state we might fairly count upon doing by nightfall, we should find a resting place. This was in the house of a man whom I knew tolerably well, and who had formerly kept the Station at this place. Upon reaching Mud Springs, which we did earlier than we had calculated on doing, we repaired to his dwelling, where we were welcomed warmly. Scarcely, however, had he placed food before us, with some capital coffee, than he began questioning us about the Indians. He asked us what we had heard of them--whether they were yet moving--what action had been taken with regard to them, and lastly, how it was that I, Buckskin Mose, as I was now generally called, chanced to be here? In reply, I recounted to him the plunder of Emmerson's Ranch, of which, he had as yet heard nothing, and the steps which had been taken to pursue the Pah-ute thieves. My narration was concluded with, I fear, no peculiarly pious expression of pleasure at having been compelled to leave the Rangers at a time when I should so desire to have been at their head. As he listened to what I was saying, he chuckled audibly, and seeing my look of astonishment, afterwards explained what had induced him to indulge in so strange an exhibition of merriment. "Yer see, Cap! I'm ready for 'em if they look me up. I don't choose to turn tail, like some of my neighbors." "What do you mean?" "I was sartain the copper-colored devils were preparing for something o' the sort, and so made a hole under the chapparal behind the house, whar I don't much think they'll spot me, when I take to it." The hole he alluded to was a large and comfortable excavation conducted to by a subterranean passage of considerable length. It had taken him several weeks to dig out the passage and room, which last was sufficiently spacious to _cachè_ all his goods, and even portion of his stock, if the necessity of doing so was forced upon him. He exhibited his fortification, or we should perhaps call it his citadel, to myself, Partridge, and the Chinaman, with a good deal of pride. Nor, indeed, was it a place of security to be laughed at, by a solitary dweller on the frontier during Indian troubles. Nature had evidently not dealt on the square with him. With the advantages of education, the fellow would have made a good military engineer. Fatigued with our day's tramp, we retired at an early hour, and had been asleep but a short time, when we were aroused by the continual barking of his two watchdogs. These, I had noticed on arriving at the house. They were noble-looking animals. Throwing aside my blanket, and sitting up, I noticed that Partridge had done the same. As for the person who had failed to find his natural avocation, he was already on his feet, as also was our Chinese friend. The latter volunteered a very unnecessary explanation. "Doggee too much barkee. Pig-tail Bobbee, no sleepee." The dogs certainly did keep up a confounded row. We concluded that, under the circumstances, a renewed attempt at slumber would be useless. In accordance with this view of the situation, John Partridge and myself also rose, "keeping an eye out" for what might turn up next. We had only been on our legs for a few minutes, when one of the dogs rushed against the door with a prolonged howl. On opening it, he ran in, and we saw an arrow sticking in his body. The door was instantly closed and barred. It was clear that we were attacked, and I instantly peered through one of the small holes with which the boarded and sodded walls of the house were pierced, to see what I could. It was dark enough. Yet my eyes were sufficiently keen to discern the dusky forms of objects moving in front, which were evidently red-skins. But the gloom was too great for us to fire with a reasonable chance of hitting them. We must wait for the daylight. It was now some two hours past midnight, and when the dawn broke we should--ha! what was this? Smoke driving through the dried sods on the inside of the walls, followed here and there, where the shrinking of the matted earth had given such a chance, by lancing tongues of flame. Light had been afforded us much sooner than we had, in any way, anticipated. The red devils had set the house on fire. It was clear that we should have to abandon our outer works, and retire into the stronghold. We accordingly made an orderly retreat through the tunnel which has already been mentioned, carrying all our ammunition and weapons with us. The Pah-utes had of course expected us to attempt an escape above ground. In that case, they would have been able, by the light of the blazing dwelling, to have counted us out and raised our hair. As it was, we preferred concealing ourselves under the earth. This enabled us to save our scalps, at any rate, for the time. We had carried a spade with us. It was necessary to fill up the passage through which we quitted the burning dwelling. In any less pressing necessity than the present, I should certainly have set Pig-tail Bobbee at the work of closing it. Chinese labor, however, although thorough, is by no means rapid enough in moments of necessity. So, I began it. Partridge and the engineer followed. Each worked in turn, almost as fast as chain lightning. In some ten or twelve minutes the mouth of the narrow tunnel was blocked up, I may honestly say, with a speed and completeness which even a Brunel or a Stephenson would have appreciated. McClellan would have been nowhere, if his work had been brought into comparison with ours on the score of rapidity. We then transferred ourselves to the citadel. As I before intimated, it was sufficiently large. However, it possessed one inconvenience with regard to John and myself. The engineer was a short man. He had dug it out, with an eye to his own convenience. The Chinaman was even shorter. Consequently, he also found it lofty enough for his height. But we counted nearly six feet in stature. However, in such a case as the present one, minor personal discomforts had to be overlooked. A graver one now presented itself. The engineer had provided no means of ventilation. We had tenanted the internal fort for some half an hour, when the atmosphere became unpleasantly close. It might even have been pronounced stifling. Some means of procuring fresh air had at once to be found. I questioned our friend as to the presumable distance between the top of my skull and the bottom of the _chapparal_. "Tain't far, Cap, atween one and the other," was his answer. "How far?" "Mebbee, six inches," he reflectively answered. "You're sure of that?" "Or mebbee, six foot!" "Good Heavens! man, have you no clearer idea about it than that?" "How on airth should I, Cap?" "Don't you know that there's a good chance of our being smothered, like rats in a hole which has been stopped up?" "Yow could I help it?" There was no use in discussing the subject with the luckless engineer. That was evident. Something, however, had to be done, and very shortly. A rat in such a case would use its teeth without pausing to discuss how much or how little he had to gnaw through. My teeth were not exactly adapted to such an experiment. But my ramrod might be a good probe, and if it found bottom or top (which it was, it would have been difficult to say) the spade might save us. In another instant I was working my ramrod through the earthen roof of our air-tight, although scarcely pregnable citadel. The earth was soft, and in less than a minute I felt its end had reached fresh air, although none of that desirable commodity had yet reached us. In order to enlarge the hole I had made, I was working the slip of wrought-iron with which I had produced it, round and round, when a large piece of rock fell down from the side of it, with a quantity of loose soil. It scraped my shoulder. "What tumblee?" screamed Pig-tail Bobby. "Hold your tongue, you fool!" said Partridge. "Don't you feel, Mose has saved us from stifling." With the fresh air, a little light, it was very little, came through the hole to us. As for me, I felt a new man. Looking around for a barrel which I had seen in the excavation when we had first visited it, with its proprietor, I set it erect under the ventilator so unexpectedly manufactured. Mounting on it, I protruded my head through the bottom of the _chapparal_. Day had already broken. Through the under branches of the trees I could see the still smoking timbers of the burned-down house. The rascally Pah-utes were dancing around them, in fiendish glee. It was too great a temptation to be resisted, and I asked John to hand me my rifle. After he had handed it to me, I passed its barrel through the bushes with great care, so as to avoid any noise which might attract the attention of the Indians. Never, possibly, was any red devil more surprised than that Pah-ute, when he felt the leaden messenger of death crashing through his skull. His surprise, however, was but momentary. It silenced him forever. They handed me another rifle, and another of the red-skins fell. Yet another, and another--until, at last, when nine of the Indians had been slain, the remainder of them fled from the scene they had so recently fancied one of complete victory. We now quitted the cave which had served us so well, having taken some pork from the barrel I had used to stand upon with so much advantage. While cooking this on the still burning embers of the house, I saw the charred carcase of the poor hound, who had given us so timely a warning. He had been forgotten by his master, when we took refuge in the citadel, constructed by him without the indispensable requisite of an air-hole. As we were drinking a little sugarless and milkless coffee, chancing to turn my head, I saw something moving in a large sage-brush. Leaping to my feet, I started for it, and as I did so an Indian broke from it and ran. He did this in a zigzag manner, leaping from side to side, which rendered it a matter of extreme difficulty to fetch him. At length, however, I was enabled to accomplish this. He must have been on a scouting expedition from the party we had so narrowly escaped. If so, he had not well calculated the time of his return. Half an hour later or earlier, he might have kept his scalp. Although still lame, I was enabled to cover more ground on our way back to the Ranch of George Laithrop, which we arrived at, close upon four o'clock in the afternoon. A little after we had entered it, and while we were eating our supper, Laithrop, who had been out when we got there, turned up. He was astonished to see me, supposing I had been with the Rangers; but he had little time to devote to the expression of any such feeling. Two mounted Pah-utes were advancing to the house. Three months since they would have been received as friends, so far at least as a red-skin can ever be deemed friendly by the white man, of whom, on the slightest chance or whim, he is ready to become the enemy. After the preceding few days, they could merely be regarded in the light of the latter designation. "Let them enter, Laithrop! but without their guns. We will go into the back-room." In two or three minutes the red-skins were at the door. He told them, they must "leave" their "guns outside." They were probably upon an expedition for spying out the nakedness of the land, and counted on doing no immediate harm, as they consented to do this. Leaning one gun on either side of the door, they accordingly entered the main-room of the Ranch. Partridge and myself quitted the house by the rear doorway, and passing round it on either side, secured their two weapons. Having effected this, I entered the room, followed by my companion, and told them they were "our prisoners." An indescribable mixture of rage and fear flashed over the features of the taller red-skin. "The Pah-ute know Buckskin Mose. He laugh at his words, a heap." While saying this, he had leapt into a corner of the room, caught up an old repeating rifle which was standing there, and struck heavily with it at George Laithrop. Had Laithrop not dodged the blow, it would have severely injured him. As it was, it caught him slantwise on the back and sent him staggering across the room. The next instant he was struggling with myself and Partridge. He managed to draw his knife. However, this had been seen by me in time to avoid the thrust. With a blow from my fist, I dashed him from me. At the same instant a shot from his own Minie rifle, which Laithrop had caught up from the place where I had laid it, passed through his breast, and he fell. Then I looked round for his companion. To my surprise, I found him on the bed in the grip of Pig-tail Bobby. Never before had I seen a Chinaman with any fight in him. It was my first experience of a new phase in the character of the "Heathen Chinee." Bobby's knife was out, and in another minute the Pah-ute's life-blood would have been staining the blankets. This was a most useless proceeding, as blankets, at this time, were not over-plentiful round Honey Lake. Therefore I pulled Pig-tail back, with a round exclamation of disgust at the lavish profligacy of such a proceeding. The red-skin, however, had more leg and less pluck than his companion. Leaping from the bed, he darted through the door, and was off. However, I was as quick as he was. No sooner had I seen him make for the open, than I was after him. As I left the house I had caught up a double-barrelled shot gun, and brought him down before he had run fifty yards from it. After burying the Indians, Partridge started with me for Susanville, taking their ponies with us. A few days only had passed when Harry Arnold also returned with the rest of the Rangers. They had recaptured only a few head of cattle. The rest of the herd had been killed by the thieving red-skins, in the same cowardly manner which I have elsewhere detailed. One might have fancied the lesson they had received at Mud Springs, and the close pursuit which had induced their main body to resort to this expedient, would have kept them quiet. It, however, did not. The periodical lust for robbery and bloodshed which seems, from time to time, to possess them, had mastered their nature. More complete punishment could alone stop it. A week later, George Laithrop sent me a pressing demand to come down with a few of the boys and pass some time with him. Two Pah-utes had recently appeared at the Ranch, and told him they had seen Buckskin Mose and himself kill their two companions and bury them. They had then threatened him with prompt vengeance, openly telling him that they intended not only to kill him and burn his house in a few days, but to slaughter every white man in the valley. It must be owned that the open hardihood of these threats looked ominous. The red-skin so seldom threatens before he strikes, that it seemed to me the dwellers about the Lake might be exposed to a graver danger from the Indians, than any they had as yet incurred. In consequence of this belief, my men were at once summoned. The same day we started for George's Ranch, and got there after nightfall. On consulting with Laithrop, it was considered advisable to keep the Rangers as much out of sight as possible, to prevent the red-skins from realizing how well he was protected. In compliance with this idea, only some half-dozen of the boys, amongst whom was Tom Harvey and myself, became occupants of the house. Half of the remainder were stationed in a large log _corral_ about one hundred yards distant on the south side. The rest were secreted in an old root-shed, or rather in the cellar of one, to the west. George and myself sat by the burning logs on his hearth, talking on until a late hour. Our subject was the red man, and he bitterly denounced the way in which our Government dealt with such a grave subject. It was, he said, continually patting them on the back, and buying a temporary truce. This, he believed, made the Indians actually think that a power which had only to plant its heel firmly upon them and crush them out of existence, actually feared their strength. "Greater liars, more unblushing thieves, as well as more reckless murderers," he continued, never existed. And these were the men whom Uncle Sam protected against his own children, whenever the blue-coats appeared upon the frontier. Nor can I affirm but that he is, in the main, right. It is only by terrible punishment for their crimes, the whites are able to keep the red-skins within anything like reasonable bounds. My knowledge of them, up to this time, vouched for the necessity of such retaliation. In no case which I have yet recounted had the settlers commenced an Indian war, if these struggles are entitled to such a name. When we struck, the blow was called for, by gross outrage or bloodier murder. Since I had met and known them, I had encountered no red-skin who had dealt squarely with me, except the father of Clo-ke-ta and Old Spotted Tail. And, possibly, of all the tribes I had yet any acquaintance with, the Pah-utes possessed the fewest virtues and the most thorough vices. George Laithrop's opinion of the Indian, founded in a great measure upon their character, was, in a fuller or lesser degree, shared by all who had ever been brought in contact with them. CHAPTER XIII. A LITTLE COMPASSION--WHITE FOLLY AND RED TREACHERY--A SQUEAK FOR LIFE--MAKING TRACKS--FEMALE SOCIETY--A TASTE OF WESTERN CIVILIZATION--DEFERRING A HONEY-MOON--THE ARMY OFFICER--TRAILING AND SPOTTING--A CHANCE TO LOOK AT A LITTLE INDIAN FIGHTING--WRATHFUL AND RIGHTEOUS BUNCOMBE--FORCED TO BEND ONE'S HEAD--MIRTH EVEN AT THE POINT OF DEATH. We had not to wait long for the red-skins to attempt carrying out their late threats. On this occasion, we also had a good example afforded us of their gratitude, and keen sense of obligation for kindness. About ten o'clock on the following day, I discovered some thirty-five or forty of them descending the side of the mountain near the Ranch, on their ponies. Tom Harvey was at the moment standing by me. He recognized an Indian at their head whom he had almost, as he himself expressed it, raised. He had lived with Tom for several years, and on one occasion, had saved Tom's life. Naturally enough, old love for the lad, who was now barely eighteen years of age, moved Harvey's bowels strongly with compassion. Being, as my readers already know, a largely fat man, his compassion for the young Pah-ute was as oilily large and full-sized. To state matters briefly, he wished to save him, and applied to me for permission to go out and warn him to leave. "If I grant it, you must keep your tongue still, upon our being here." "In course I will, Cap!" "Not one word must you utter about our presence at the Ranch." "D'yer think I'm a fool, Cap?" Well! It can be no use to induce the belief that I did not wish him to go. Perhaps, at the time, owing to my conversation with Laithrop on the night before, I may have fancied we had judged the red rascals too harshly. Possibly--but there is no reason for my hesitation, or beating the cover. I may as well have it out, at once. The truth is, like an idiot, I permitted him to constitute himself good adviser to the one red-skin in particular, and necessarily to the others in general. With my full sympathy he walked towards the Indians, and motioned to him he had recognized, to come forward. The young Pah-ute advanced. Tom spoke to him, and the red-skin replied, making a gesture of dissent as he did so. After this Harvey continued long and earnestly, apparently urging him warmly to induce his colored friends to desist from their hostile intentions. The Indian, with an emphatic movement of the arm, seemed positively to refuse attempting to bring them to any such concession. It was then I saw the Ranger point in the direction of the _corral_ in which I had stationed portion of my men. Immediately that I saw this, I became aware of the folly I had been guilty of, even more clearly than Harvey himself, soon afterwards, was of his. The young red-skin turned at once to his companions, pointing to the _corral_, and uttering a few rapid words. Then I saw Tom Harvey rushing back towards me, while the Pah-utes fired a volley on the house or shed to which the Ranger's insane frankness had directed them. It was merely made of boards, an inch in thickness, reared end-ways. Their bullets riddled it, with the rattle of a storm of hail. All we could do in return was to fire on them from the _corral_ and the house, as they turned tail and urged their ponies up the mountain they had been descending. We saw five or six of them reel in their saddles. But they were prevented from falling from them, by their companions, until the whole of them were out of sight. One of our own men had been instantly killed by their volley. My wish was to follow them instantly. But, in this instance, my orders were not attended to. The boys had rushed upon Harvey and seized him. They were already violently discussing the question whether they should shoot or hang him for the crime he had committed. It was fortunate for him that my wrath, as well as that of Arnold and Painter, although fierce enough, was scarcely so savage as theirs was. Brighton Bill and Butch', I knew, would stand by me in almost any case, whether they agreed with me or not. If matters came to the worst, I also felt certain that we might count upon the assistance of George Laithrop. Rushing amongst them, it was with no small violence, and even a fierce blow or two, that I struggled to the side of the pale and weaponless Harvey, and wrenched him from their hands. "What are you doing--Rangers?" "A' going to hang him, darned quick." "Without even a trial?" I demanded. "We'll jist try him, arterwards." "Then, by God!" I said, "you will have to hang me and try me afterwards, too." As they paused for perhaps half a minute, I continued without giving them a chance to speak. "I believed you chose me your Captain, yet here you are going to hang one of my boys, without letting me say a single word." "Say it darned sharp, then, Cap!" "And give us your orders to run him up with a rope, or put a bullet through his skull, in two minutes," roared out another. As they were again crowding up and one of them had grasped Harvey by the collar, Ben Painter, followed by Arnold, had struggled to my side and thrust him back. "I tell yer," he shouted out, for otherwise he would scarcely have been heard, "Mose is right. He's Captain. We mustn't have any Vigilance Committee business, but do up things square." "We'll take him down to Susanville, and give him a fair trial," added Arnold. "And then yer can hang him, if yer choose to," exclaimed Butch'. "Yer'll only have tu wait twenty-four hours." By this time, the last speaker and Brighton Bill had vigorously thrust their way to my side, and I felt I had a sufficient support to carry my point and save Harvey from the menacing rope and tree which had so lately reared themselves before him. But he also seemed to feel his increased chance of safety, and anxious to improve it, attempted to commence defending himself. When, however, he did so, I cut him short with a fierce whisper, announcing to him that if he uttered "a single word," I would abandon him. The Rangers were in a moment of such wild excitement, that, had he spoken, every effort we might have made would have been useless. Their savage fury would very speedily have settled the question, in spite of us. Even as it was, we had to contend with them for more than an hour, before we had calmed them down sufficiently to listen to our arguments. When this was at last effected, I placed him in the charge of Painter and Brighton Bill, while we buried the man who had been slain through his insane want of judgment. That night we slept in George Laithrop's house, and on the following morning we were no sooner stirring, than it was discovered that while we had been sleeping, Tom Harvey had been awake. In other words, he had made tracks. It must be remembered that there was scarcely one of our party who, while engaged in active work, looking after the Indians, was not in the habit of keeping one eye at least half-open in the hours of his intermittent rest. Possibly, however, it was the belief that there was no actual danger immediately around us, as well as the security Tom's size and weight appeared to afford against any attempt on his part to escape, that prevented our slumbers from being broken. At all events, it was difficult for us to realize the fact that he had managed it. We were all of us sleeping upon the floor of the house. Our blankets were all we had. Beds were then a scarcity, in this portion of the West, as, indeed, they would be now, at any Ranch in a section of it not too thickly populated. How the deuce he managed to step over the prostrate forms of so many of us as were lying between him and the door, without disturbing one of the sleepers, it would be impossible to say. Had he made the error of half an inch, in placing one of his feet upon the ground, he could not have failed to waken the Ranger on whose body or limbs he must have trodden. Fear had evidently much lightened his person. In addition to this, I could not help suspecting that George Laithrop had connived at his escape. Of course, there was a frightful commotion about it amongst the boys, whose feelings of security amongst themselves had been so unpleasantly dispelled by his conduct. George, however, escaped without the slightest suspicion. If any one was imagined to have aided and abetted his flight it was myself and Harry Arnold. In fact, as we were riding back to Susanville, Butch' could not help saying: "I'm darned if yer didn't manage the thing well, Mose." After this, none of us again alluded to it. Life was too active and full of daily excitement, to give us time for recalling such an event after it had reckoned itself with the doings of the past. Only once since then, did I hear anything of "Fatty." He had been seen by a trapper on the Humboldt River, and had then said he was on the way to Salt Lake City. He may possibly by this time have become a Mormon, and been enrolled as an elder of that polygamous community. Some time in July, 1862, I received a letter from the last-named place. A few months earlier I had written to my wife, begging her to come to me, and giving her directions how to cross the Plains. This letter was from her. She had immediately complied with my wishes, and requested me to meet her as soon after she left Salt Lake as might be possible. It would be impossible to express the delight which I felt in knowing she was so near me. None of those who have not experienced the pleasures of a life with little female society, and no near female relative to whom they can unbosom all their joy as well as all their weariness, discomfort, and trouble, can realize it. In the excess of my gratification, I fear I must have exposed myself to the laughter and jocularity as well as the envy of many of my comrades, as I cannot doubt but that, in my first moments of well-nigh delirious pleasure, I must have made a complete fool of myself. Almost immediately, I left Susanville for Virginia City, Nevada. Thence, I went to Dayton. Here I met an overland stage-driver. From him I heard that he had passed a train at Austin, in which I might find my wife. Accordingly, I purchased a horse and side-saddle from the keeper of the hotel, who was named Jaquish, and on the succeeding day was again in the saddle. Dan Vanderhoof, a friend of mine whom I had known for several years, accompanied me portion of the way to Carson City. I went to this place with the view of meeting Colonel P. E. Connor with his command of California Volunteers. My friend introduced me to him and Major Gallagher, and I was asked to accompany them some eight miles down the Carson River to Reed's Station. It was to talk upon "business." Otherwise, I should have certainly declined deviating from the road, so increasingly anxious was I to see the little woman from whom I had so long been separated. This business was, after the evening meal, speedily arranged. They needed a guide and scout through Idaho and Utah, in the Fall. My qualifications as the last, would counterbalance any deficiency I might have as to the first-named. The necessary details were quickly agreed upon, and early on the next morning I was crossing the Desert towards the big bend of the Carson River. On the day following this, I came upon a large train of stock, and one of the guides told me a larger train was then some four miles behind them, at a distance of something more than a mile from the main track. Pushing on at once, in less than half an hour I came in sight of the encampment. While I was riding up to it, my wife recognized me. How she was able to do so, has, on thinking the matter over, always astonished me. The tan of exposure on the frontier, fuller muscle, and the general style of my dress and equipment, had so thoroughly changed my personal appearance. However, she certainly did know me. As for her, I should have recognized her features, even had she been dressed in the unsightly garb of an Esquimaux. It would be little use for me to detail the words and actions of this meeting. Any man who has been so long separated from his wife as I had been, and any female who had, for so long a period, not seen the face of her husband, will readily imagine what passed between us. We were, nevertheless, quickly compelled to bring our outburst of natural joy to an end, by the approach of Chart Gregory with Mr. and Mrs. Devine, and others of her companions on the train. Then I heard of all the trouble she had been exposed to, and more especially of a fellow named Mat Carpenter, who had been consistently unkind to her since they had first struck the Plains. He had been an old school-mate of hers, and had displayed the memory of their childish intimacy, by doing all he possibly could to increase the discomfort she had experienced in her preliminary taste of Western civilization. "You needn't look round for him, Mr. P----," said Gregory, as he saw my eyes wandering round the camp, with an ominous look for him. "No sooner had your lady recognized you, than the scamp cleared out." At the instant, the employment of my real name, for the first time in so many years, as well as the polite appellation he had bestowed on "Mrs. P----," so completely astonished me, that I momentarily lost my self-possession. After this I could not help laughing, as my wife also did, although she, very certainly, could not comprehend the motive which induced such an audible peal of merriment on my part. Then she told me that Mr. Gregory had already thrashed Mat, some two days since. At the same time he had told him, I should be made acquainted with his conduct the moment that I met the train. This very clearly accounted for his disappearance, without waiting for an introduction. Having adjusted the side-saddle for my wife, and seen that she was safely mounted, I took behind me what positively needful articles she might require. With a friendly farewell upon our part, and a grateful leave-taking on mine to those of her fellow-travellers who had shown her kindness, we started across the great Desert. Continuing all night, we broke fast next morning at one of the stage stations, and after resting for an hour, once more started. From this point the road followed the river, and in my anxiety to save some eight or ten miles of a track which I knew must be toilsome in the extreme to a female whose life had not been passed in this part of the country, I cut across the low range of hills by an old Indian trail. When, however, I observed some Indians approaching from our right, I recognized the want of caution I had displayed. Without calling my wife's attention to their dark specks in the distance, for they were a long way from us, I urged the horses into a sharp gallop, trusting they might not have seen us. But the red man has eyes quite as keen as the white ranger. They changed their course, with the evident purpose of cutting us off from the river. My decision was rapidly formed. Knowing we should soon mount a small ridge, and should on its far side be unseen by them for some time, we had no sooner crossed it, than I turned left into the ravine known as Six-mile Cañon. Pushing rapidly up this, we made our escape, and I did not mention the narrow chance we had run of an Indian fight, until my wife and myself were in sight of Virginia City. This was, I may undoubtedly say, the first case in which I had turned tail on the red-skins without an interchange of hostile salutations. On arriving at Susanville, my friends told me that the Indians had, the day before, killed Loomis Kellogg and a man of the name of Block, beside wounding Theodore Perdum, at a place more than half-way between Laithrop's Ranch and Mud Springs. They had been attacked by a party of Indians, which were generally in the vicinity of Honey Lake and closely upon the Humboldt. These had been baptized by the settlers as the Smoke-creek tribe, although by no means a tribe in the same sense as the Pah-utes and Modocs were. This band of red-skins was composed of the offscourings of these two tribes who had either fled or been chased from them, simply because they were too scoundrelly and contemptibly degraded, in the eyes of their original brethren, to be trusted or consorted with. Smoke-creek Sam was their chief. He had earned this pre-eminence by being, at long odds, not only the most blood-thirsty villain in this gang of red devils, but perhaps the most irredeemable ruffian the Indian history of the West can chronicle. The outrages in which he and his band had been involved, both at our immediate expense and that of all the settlers anywhere in our vicinity, were well-nigh numberless. During the past year, whether Uncle Sam's patience had been worn out by the accounts he had received of his namesake's rascally and bloody offences, or from a wish to make some capital in the East by bestowing a little affection on his Western nephew, it would be impossible to say. He, however, condescended to bestow a little attention upon Smoke-creek Sam. Some blue-coats had been sent out, and two military posts had been formed. These were, respectively, on Smoke and Granite Creeks, in the centre of the sweep of country exposed to this scoundrel's depredations. For a short time, he became somewhat quieter; but as the blue-coats did not busy themselves in punishing him, he had again plucked up courage, and since the Pah-ute troubles had anew commenced, was, once more, on the war-trail. Harry Arnold had already called the Buckskin Rangers together, and they had determined upon starting for the purpose, if possible, of completely exterminating Smoke-creek Sam and his gang of cut-throats. My presence in Susanville was speedily known by them, and I was unanimously called to take my position as the leader in this expedition. The second honey-moon of my one marriage was, therefore, brought to an end, or, rather, indefinitely deferred. It had, most certainly, scarcely begun, unless the commencement of such an agreeable period of life may be supposed to take place in the saddle, and in flight from a party of hostile Indians. Short time was allowed me to make my wife as comfortable as the exigencies of the moment permitted. The little woman submitted to them like a veritable heroine. In something less than an hour, we were on our way to the spot where the murders had taken place. While going, we were joined by two companies of soldiers, ordered out for the same purpose. Captain Knight was in command of them; and shortly after we had passed Summit Lake, and reached the place where Fort Warner now stands, I touched on a fresh Indian trail. My readers will not be unlikely to inquire how in the dry season of the year, when the cracked and parched earth takes no footprint, I was able to discern it. A small pebble here and there, freshly turned over, or a few stones formed into a sign for other red-skins, either to tell the day of the month on which they passed,[1] or indicate the period of the year, are more than sufficient to the ordinary scout and trapper. In this case the first sign of a trail had been sufficient for me. It was clear that a very large number of the red-skins were in front of us, and, very certainly, scarcely as much as twelve hours ahead. Consequently I sent Arnold up the side of the mountain, to see whether the red-skins might not be still in our neighborhood. The Rangers were on foot, and I and Harry had been in advance of them. As I now continued, Captain Knight overtook me, almost immediately after I had been joined by Brighton Bill and most of the other boys. "They say, Mose, you are on the trail?" "So I am, Captain." "I can see nothing!" "Perhaps not. It needs quick eyes to follow this one." "If there really is one," he said sharply. His tone was not the most agreeably confiding possible, and I raised my eyes from the ground on which they had hitherto been fixed, to contemplate him, when Bill inquired: "'Ow long, Cap, was hit since the blamed cusses went by 'ere?" "From four to six hours. Possibly, something more," was my answer. The officer gave utterance to a low and very dubious whistle, which unmistakably suggested a disbelief in the authority Bill had appealed to. On hearing it the Ranger's bronzed face flushed, and he turned on the captain, exclaiming: "What hin 'ell do you know habout hit? Hi'll bet my bottom dollar, Mose hain't made no mistake." "Well, my lads," said Knight, who, I must do him justice, immediately saw the mistake he had made, "go ahead, if you feel so confoundedly sure of the rascals." "In course we are," put in Butch'. "You just leave Mose alone, and we'll have their hair, afore night." By this time, Arnold had rejoined us. He had as yet seen nothing. Leaving him, therefore, to follow the trail, I went up the mountain to try my luck. As I reached its summit, and cast a careless glance down the other side, which was bare of timber, I caught sight of what I believed must be our Indians. Some juniper trees concealed me. Descending a few paces on the side where I had left the boys, I swung my hat. They understood my meaning and came to a halt. Arnold and Painter very soon joined me, and carefully concealing our movements, we crept again to the summit. As they coincided with me, we immediately returned to our party. Upon informing Captain Knight of what we had seen, he condescended to express his gratification, and immediately ordered his men to continue the trail we had hitherto been pursuing, and follow the red-skins round the far side of the mountain. On my venturing to suggest that he had better send only a portion of his men up the valley, he inquired what reason induced me to advise such a division of his command. "All the red devils are smart enough, Captain! Smoke-creek Sam is 'cuter than every Yankee pedler rolled into one, if that one had been between Honey Lake and the Humboldt for the last five years." "Well! What if he is?" "He's sure to smell us out. But if you will give me part of your men, I will take them with my boys across the mountain. Between us, not a red-skin shall escape." "That's so, Captain!" said Harry Arnold, emphatically. "Mose gives good advice." Whether or no Harry's opinion was so little flattering to his own judgment or not, that he was riled by the preference given to my counsel, modestly as it had been offered him, I am unable to say. With an obstinacy which may be a good thing in regular war, but is surely the reverse of it in following Indians, he would neither abandon his previous determination, nor give me one of his men. He, indeed, did all but order me to continue with him. My back was now up. To his astonishment he found out that I was to the full as--perhaps, even more determined to have my own way in a matter I thoroughly understood, than he was. Possibly, although I do not like to venture such an opinion touching any of Uncle Sam's servants, he may have had no wish to catch the red-skins. In entertaining such a disinclination, he would only be imitating too closely the general policy of our respected relative. Whatever his wish may have been, I ordered the boys to their saddles, and leaving him, struck a long cañon we had recently passed, which led us almost to the spot on which the Indians had just been sighted, whom Arnold and Ben Painter as well as myself believed to be the Smoke-creek gang. When we reached the valley in which they were, we found ourselves immediately ahead of the course they were taking. No sooner had they spotted our party, which it was easy to do, in a tract of country almost entirely bare of foliage of any description, than they came to a halt. We were yet far beyond rifle-range, and I actually thought they were going to give us the chance of a fair and square stand-up fight. True, however, to their invariable character, the red men thought twice upon the matter. Turning from us they started up the valley, in the direction Knight's command was coming. However, they did not continue their retreat (it was a tolerably rapid one, as our pursuit also was) for more than a mile. Here they plunged into a rocky gorge on their left. Fancying that they might intend drawing the Rangers into a trap, I sent Brighton Bill and four others up the right side of the gorge, which was the most precipitous. Ben Painter, and some half-dozen more, were told to mount the other side. My directions were that they should advance as quickly as was possible, so that they might be able to head the party we were pursuing. It was fortunate that the ground presented tolerably rough travelling for horses, or, as they had necessarily dismounted, it would have been impossible for them to do this. After pursuing the uneven and broken track in the centre of the gorge for a considerable length, perhaps some three-quarters of a mile, it turned suddenly to the right. Here it formed a deep and irregular basin, from which there was only one means of escape. This was a narrow and rocky defile, running up the steep side of the cañon. As they saw us behind them, they endeavored to mount this. Bill, and the boys who were with him, had, however, moved too quickly. Scarcely had they entered the defile, than he administered them a sharp warning to retreat. Astounded by the totally unexpected warmth with which they had been saluted, they faced round, with the intention of fighting their way through their pursuers. Upon reaching the bend of the gorge, at which it widened into this basin, Ben's party received them with a round volley. The red-skins now knew they were fairly trapped, and drawing back into the basin, commenced, with the fragments of rock, to pile up a rude sort of breastwork. As the boys were dismounting for active business, a blue-coat suddenly appeared upon the scene. The soldiers had reached the mouth of the gorge, and Captain Knight had despatched him to find out what the firing he had heard, meant. It must be owned, this was a sufficiently curious question. As Arnold not unnaturally asked the sergeant, who addressed it to me: "What the devil could it mean?" I replied even more sharply: "You can see for yourself. If the Captain wishes to look at a little real Indian fighting, he's got a chance." Time and words were, at this moment, too valuable for me to waste any more of them. I again turned to the work on hand, and the blue-coat rode back. It may be suspected he was glad enough to do so, as Indian bullets and arrows were at the time rather lively. We were left to finish the affair, without the slightest assistance from the paid servants of Uncle Sam. As we subsequently had reason to know, this was not, however, owing to any want of courage on the part of Captain Knight. His men had proved too cowardly to lend us a hand. They did not relish exposing themselves to the Indians. Neither the angry commands nor threatening appeals of their indignant officer could in any way induce them to give us an effective support. Wrathful as we not unnaturally felt, we had no opportunity at the instant of discussing the matter with that righteous amount of Buncombe, which is, in similar cases, so gratifying to the average American mind. It should be mentioned, nevertheless, that one of the boys became fearfully disgusted with the conduct of his paid protectors. Indeed, Mart Gilbert, for such was his name, jumped from behind the mass of rock under which he was crouching. In his rage he actually executed an indignant _pas seul_, as I should in my earlier years have styled it, in the very face of the enemy. While displaying his maniacal agility, he roared out for any "darned red skunk" to show himself and fight him. None of those to whom he addressed himself, however, displayed any wish to accept his invitation. But, naturally enough, they thought they had an excellent chance afforded them for picking him off. A regular storm of bullets and arrows rang and whistled round him. Fortune generally seems to have a sympathy with madness. It certainly had so in this instance. Not one of these missiles even scraped his body. And before a second volley could be discharged at him, with, in all probability, a more successful result for the red-skins, Painter had crept to a point from which he could rake them a second time. This volley was delivered at short range and, as an officer of the regular army might say, destroyed their _morale_. As Ben subsequently thought proper to say, in a more vernacular phrase than I choose at present to employ, it impaired their digestion. Seeing the disorder into which they were thrown, I gave the boys the order to advance. My words were not quite rapid enough. The boys Brighton Bill had with him were once more in a position available for following the example those with Painter had set them. Demoralized as they were by the second volley, the red-skins nevertheless exhibited what Saxons denominate pluck, and made a furious rush upon the main body of their assailants, meeting us about half-way up to their breastworks. Our work was now short and thorough. Harry and myself had not dismounted. He was a capital horseman, and rode in Comanche style, better even than I did. It was in this fashion that he approached an old Indian who was literally hailing his arrows at us, and shot him from under the neck of his horse. Ridding his hand of the revolver which was attached to his wrist by a strap, he rushed the animal past his prostrate enemy, and took his scalp very neatly, almost at the same instant recovering his seat. The red-skin, however, although dropped by Arnold's shot, very evidently disapproved of the loss of his hair. Raising himself from the ground, precisely at the moment when the former reappeared above the back of his horse, he let fly another arrow. This struck Harry in the back of the neck, immediately behind the vertebral bones, passing directly through it for more than half its length. No time was given the Indian for another shot, as I was sufficiently near to settle him. "I say, Mose! lend me a hand." On looking round, I could not forbear laughing. The manner in which the arrow had passed through Arnold's neck compelled him to protrude his head in front of him in such a strangely quaint fashion. Mirth would have been compulsory, even in one at the point of death. Of course, while laughing, I had pulled out the unpleasant addition to his muscular anatomy. Upon counting the bodies of the dead, we found seventeen. The remainder of the party had managed to effect an escape. After this we returned to the mouth of the gorge, where we did not find Captain Knight and the blue-coats waiting for us. We felt considerably mortified by the fact, that although the slain red-skins might have been a portion of Smoke-creek Sam's band, he himself was, as decidedly, not amongst them. FOOTNOTE: [1] These stones are ranged in a circle or semicircle, to indicate the quarter of the moon. Within these, the number of fragments of rock calendars the number of days from it. Other signs tell whether these indications are left by a war or hunting party, and how many of them there are. There are, besides, other marks, which tell whether the deer is in the velvet and all the changes it is subject to, which are invaluable to the hunter who is able to read them. CHAPTER XIV. ANOTHER ATTEMPT AT A HONEY-MOON--LEARNING AND LOVING--TWO UNEXPECTED RECRUITS--PLENTY OF WORK TO DO--A FEW OF THE SAINTS--WHAT A PITY HE IS NOT AN INDIAN--SIGHTING THE ENEMY-- FREEZING WEATHER--SOME CLEVER GENERALSHIP--THE FIGHT IN THE RIVER-- A NARROW ESCAPE--DESTROYING SUPPLIES--A LITTLE MINING--HOME AGAIN. On returning to Susanville, I had the satisfaction of resuming my interrupted honey-moon, and learning from my wife in our lovingly long talks together, much about my friends, which no letter is ever voluminous enough to tell. To say the truth, letters are nothing but the headings of the chapters of life, condensed according to the peculiar temperament of the writer. Sometimes, they give scarcely any idea of the real contents. Not infrequently, they afford an unqualifiedly false index to that which they are in a measure supposed to represent. Moreover, she was far more of a woman than she had been. Self-dependence had in a measure changed her, as my life on the frontier had altered me. I had to re-study her nature, as she very certainly had to re-learn mine. There were many moments when, in spite of her love I caught her studying my face as if she was scarcely able to realize how completely the crude civilization of frontier-life had warped mine, for the better or the worse. While I, as frequently, detected myself wondering at the change a few years of absence had made in the girl I had loved well enough to tie myself to for life. Yet, I believe, the change was not an unpleasant one to either of us. At least, I may safely affirm that it was not so to me. The summer and great portion of the autumn passed but too quickly. Some few weeks of them had been spent with the boys at our mining claims on the Humboldt. Nor were we, on the whole, unsuccessful, having made a tolerably fair pile, in reward for our labor. When the autumn was nearly over, my companions went up the river as far as Gravelly Ford, with the intention of pitching their camp there for the winter. This was with the purpose of hunting and trapping. I had to keep the agreement already made with Colonel Connor. After leaving my pet bear, Charley, in the care of Butch', with whom he was almost as friendly as he was with me, I, therefore, again rejoined my wife for a brief time, while I commenced my preparations. These were prolonged until the last moment, when I was astonished by a visit from Harry Arnold and Brighton Bill, whom I had left scarcely more than a week since at Gravelly Ford. In my surprise I asked: "What, in the name of Heaven! brings you back here?" "Can't you guess, Mose?" Harry asked. "Has anything happened?" "Nothing particular." This was the reply of the previous speaker, as Bill added, with his peculiarly British pronunciation: "We've made h'up hour minds to pull h'up stakes and join you." "What do you really mean?" The question was far from an unnatural one. My engagement with the Colonel had been repeatedly talked over with the boys when they were present. Neither of them, up to this time, had displayed the slightest indication of a desire to accompany me. "To henlist with hour Cap!" exclaimed Bill. "That's exactly what we mean." I was but too glad to have them with me, and felt sure Connor would be even more pleased. A few hours were sufficient for them to get ready, and on the following morning the three of us quitted Susanville. For some hours after leaving it, I felt as I had never before done, when starting on any expedition. The tear-blurred eyes of my wife kept painting themselves before me. It must be remembered how long we had been separated from each other, and how recently, for the second time, we had again commenced married life. Even the gay jests of Arnold, and the coarser, but equally well-meant consolation of Brighton Bill, failed to restore my usually blithe spirits until the noon was long past. Movement and action, however, possess a large degree of comfort in them. By this time I had recovered my equanimity, and on the following day I was as gay as either of them. Nothing of note beyond the common everyday occurrences of travel of this class occurred while we were on our road, until we reached Egan Cañon. Here we met some of Connor's men, who had been stationed there to protect the Overland stages. Thence we passed through Camp Floyd to Stockton, where we found the Colonel's command encamped near a small lake. Both he and Major Gallagher welcomed me in the most cordial manner. On presenting my two companions, whose names were well known to both of them, this cordiality was greatly increased. "I knew we had secured one good man when we got you to join us," said Connor. "But I little thought you would bring us two more, as good as yourself." He then informed us that we might take things as easily as we chose for the next few days, after which, he quietly said, he trusted to give us plenty of work. Arnold replied: "The more of it, Colonel, the better." The hearty readiness with which this answer was made, seemed to please him very much. When, shortly after, he left us, I heard him say to Gallagher: "We are in luck, Major!" Nor can I be charged with undue vanity, in supposing his congratulatory sentence referred to myself and my two companions. We necessarily resigned ourselves to the comfort or discomfort, as man chooses to consider it, of doing nothing for the following week, or somewhat less. One morning, however, we were startled by a visit from the notorious Port Rockwell, Bill Hickman, Lot Smith, and others of the so-called Mormon Danites. Why they came was, of course, none of our business. Yet, we had heard too much of them to fail in examining them closely, and I am free to own I was not too deeply impressed by the sanctity of their appearance. The greater portion of them were, however, pretty muscular examples of saintship, and exhibited, what I always supposed they would, considerable oiliness as a veneer to their even less pure and peaceable proclivities. While we were inspecting them, I could not refrain from asking Arnold what he thought of them. He delayed a minute or two in making his reply, and Brighton Bill improved the occasion by propounding to me in a solemn, and exceedingly audible voice, the following query: "H'i say, Mose! 'ave they h'all ha dozen wives h'apiece?" "I suppose so, Bill," I replied with a quiet smile. "'Eaven take care of 'em!" he ejaculated with a mournful air of pity. "What? of these fellows?" "No! Mose! H'of the poor lambs that hare tied hup to such ha blamed lot of Turks. H'if Hi had my will with the blackguards, Hi'd lock 'em hup, hin the Hold Bailey, or," he added reflectively, as if he feared I might not understand the character of the place he had alluded to, "four prison-walls for the 'ole of their life." My companion had announced his views, with regard to the Danites, in tones which were something too loud. They were very evidently heard by Bill Hickman, who turned to look at him. As he did so, Harry for the first time spoke in a voice whose pitch was decidedly intended to reach the saintly ears. "A truly delightful face, Mose!" "Do you think so?" "How I wish he was a red-skin!" "Blamed hif you h'arn't right, Hank!" cried Bill, "'ow neat you could track and wipe 'im hout." The part of this conversation which had been audible to Hickman, could scarcely have been highly agreeable. Very certainly, I never saw a more diabolical scowl spread over any face, than did over his. It was, however, no very great length of time before they left us. "I would scarcely advise you, Harry! to come in St. Hickman's way," I remarked when they were quitting the camp, "without having your revolver quite ready." "I don't intend to, Mose!" he replied, with a sharp laugh. Some two days after this, Colonel Connor detailed me to accompany a detachment under the command of Lieutenant Ether, up through the Bear River country. Arnold was assigned to another, which was to take the road through Ogden Cañon, while a third was provided with Brighton Bill as a guide, and were to go in the direction of Goose Creek and the City of Rocks. The two parties were to meet near Soda Springs. Our detachment had only been out for a few days,[2] when I, who was a long way in advance, sighted a large body of Indians. Necessarily I fell back, and reported this to the officer in command. He immediately sent information of this to Colonel Connor. Afterwards, I heard that the two other parties had made a similar discovery, and sent him intelligence to the same effect. He immediately ordered his whole command to march towards Bear River, having sent instructions to the remaining detachments. The interval which elapsed before he joined us, was passed by me in keeping a keen look-out for the Indians. From the very first, I had seen that the colonel was a widely different class of officer from any of the servants of Uncle Sam I had yet met. If he meant business, it would be a pity to balk good intentions, and it should not be my fault if he failed to have plenty of it. Consequently, I did not feel disposed to let the red-skins slip, from my neglect to keep my eyes wide open. No sooner had he joined us and received my daily reports from Lieutenant Ether, as well as the last one from myself, than he, in person, made a _reconnoissance_. The result was, that he came to the conclusion already formed by me, that the Indians were concentrating their forces on Bear River. It was in the dead of winter, and the temperature was intensely cold. The soldiers were suffering dreadfully, and but for the kindness and precaution of their colonel for them, many must have been lost or have perished by their exposure. He was a very strict disciplinarian. There was, however, not one of his men who did not love him the better for an inflexibility which was equally resolute in as far as possible providing for their comfort. This case was clearly one of necessity. If the Indians moved in this bitterly freezing weather, his men were obliged to move also. Nor did he shrink from sharing their sufferings and labors. Consequently, on the following morning we started early on our way up the river, continuing until we were within ten miles of the Soda Springs. Here, we saw the red-skins encamped in a strong position on the other side of the stream. It was almost a natural fortification, being protected by a deep cañon and huge rocks. While we were advancing, they fired on us. Their shots, however, failed. We were out of the range of their guns. Colonel Connor's dispositions for the attack were simple in the extreme, but very masterly. He ordered one party up the river to occupy a bluff which projected into it. Another was sent down the stream to take their position on the bank which commanded it, at no very great distance. The fire from either spot commanded the passage of the river. When these two points were held, he ordered the main body to ford the stream, still keeping a portion of his force in reserve. Bitterly cold as the water was, and as I found it, the soldiers did not evince the faintest shadow of hesitation when he gave the word. Up to this moment, I believe the red-skins did not believe that Connor would attack them. Scarcely unreasonably, they counted too much upon their past experiences with Uncle Sam's blue-coats. In the present case, the blue-coats were tarred with a widely different brush. They had barely seen us in the river, than a rolling series of yells and whoops broke from them, which it would be utterly useless for words to attempt giving any idea of. The wall of icily chill water they had counted on to secure the front of their camp was useless. They had to fight, and dashed into the stream to drive back the enemy. Not more than one minute had they plunged into the freezing water, than from the bank and bluff rang out the rifles of the men Connor had posted there. It was a terrible discharge, and drove them back. As they found themselves on dry earth, our gallant fellows followed them. Dripping with the water, which would have frozen on them, but for the savagely fierce passion of that terribly mad struggle--shooting, clubbing, knifing, with the shouts and yells of actual devils--never do I believe a more bitter strife, considering its numbers, has been seen on any battle-field. It took two hours of hard fighting for us to completely rout them. This is the first time I have ever applied such a term to the defeat of a body of red-skins, simply because it is the first time in which I ever saw them really stand up and fight. Often enough they slay when their numbers are fifteen to one, or are slain if the proportion chances to be an inferior one. It is, nevertheless, very rarely that they resist an open attack. This, more especially when it is made by any force which, in number, approaches their own. When the last living Indian had fled, orders had been given us to destroy their supplies. There were several tons of dried meats, Government bacon, sugar, with no inconsiderable amount of whiskey and United States blankets, besides tobacco and other articles of native luxury. The red rascals had evidently a good commissariat, and had provided themselves for what they imagined would be a lengthy campaign. We also found a large quantity of powder. This we rolled into the river, and burned the rest. In the meantime, our men who had not been employed in this necessary task, had been reckoning those who had been killed. About one hundred and nineteen dead bodies were, I believe, counted in all. The effects of the battle of Bear River were for the time decisive in pacifying this section of the country, and compelling the Indians in the whole neighborhood to remain quiet. And, may I not here, in all proper humility, ask our Government why it does not constantly employ such men as Colonel Connor to enforce peace upon the red-skins. Let it give us an Indian Bureau in the Cabinet. Place it in the control of such a man as General Sheridan, General Cook, or other almost equally able military men, whose names will readily suggest themselves to the reader. Give this Bureau unchecked authority to deal with the red man. It will sweep away the whole race of thieving Indian agents, and save the country many a dollar, as well as many a more valuable life which at present would seem to represent no positive value to the Government of the United States. Perhaps, I should mention the narrow escape the officer, whose detachment I had been detailed to accompany on its advance in this direction, had, during the battle. It was well nigh over. He was on the summit of a small ridge of rock which jutted from the eastern side of the camping-ground, when a red-skin fired on him, scarcely from a distance of some twenty yards. The ball missed Ether, but grazed the cheek of Hughey Greer, a private who was close to him. Wheeling round, Greer saw the Indian and took him between the eyes with a shot from his revolver, killing him instantly. Greer subsequently received promotion. Naturally enough, the results of this victory enabled the Colonel to dispense with my services, although he would willingly have retained me longer with him. Shortly after, Arnold, Brighton Bill, and myself, therefore started for Idaho City, with the intention of again trying our luck in mining. We located a placer or claim on Bannock Bar, just above the Marion Moore claim. This turned out very favorably. After working it for nearly two months, we sold it to Henry Allen for a fairly round price, and determined upon making our return to Honey Lake. FOOTNOTE: [2] During our absence, Colonel Connor established Camp Douglas, a few miles from Salt Lake City. It was on a rising ground, and very thoroughly commanded the Mormon capital. CHAPTER XV. OFF TO THE NEW MINES--"GOD'S COUNTRY"--A SHOWER OF SPARKS--THE CHEYENNE MAIDEN--SEEING IS BELIEVING--A SHARP WAIL--BEHIND THE BRUSH--THE LEAP LIKE A WILD-CAT--THE EFFECT OF UNPALATABLE NEWS--EVADING CROSS-QUESTIONING--THREE DAYS' FIGHTING--THE ENEMY PREPARING FOR VICTORY--ADVICE FROM EXPERIENCE--TWO BRAVE FELLOWS--BACON-FAT AND A KNIFE--WAITING AND HOPING. But we were destined not to return as quietly as we had proposed doing. Upon our arrival at Boice City, we were induced to join a company who were going to Jordan Creek for the purpose of prospecting. It had been made up by Jeff Stanaford and another man of the name of Jennings. After depositing our gold-dust, therefore, with Wells, Fargo and Company, one of whose branch-offices was in this place, we started with our new acquaintances for the spot named, which Stanaford asserted from his own personal knowledge, was very rich. All told, our party numbered some twenty-seven men well armed and provided. When some three or four days out, we camped at noon, about four o'clock, on a small rocky knoll, from the summit of which a deliciously clear and cool spring was oozing. Round the rise of this knoll there was excellent pasturage for our horses, and stretching beyond this on every side was a level plain, broken up with small sage-brush. At night-fall, our horses were brought in and picketed close to the spring. No suspicion of the slightest danger was entertained by us. Indeed, we all of us slept soundly during the first part of the night, save Jennings, who was on the watch. Some three hour's before dawn, however, I became restless, and my slumbers were broken. A feeling of impending danger seemed to present itself to me, which I was unable to shake off. Sitting up, I looked around. The night was as dark as pitch. Nothing could be seen by me, save the forms stretched upon the grass by the dying embers of the camp-fire, which scarcely gave light enough to detect them. I, however, managed to make out the figure of Jennings, who was sitting on the ground at a little distance. He was leaning forward upon his rifle, and was, I at once felt certain, fast asleep. Possibly somewhat annoyed by this carelessness, I had caught up one of the half-extinguished brands from the fire, and was about hurling it at him, when I felt a light hand touch my shoulder. The brand fell from my grasp as I rapidly turned, and the scattering sparks thrown from its burning end showed me a face which, since I had first looked on it, had never entirely passed from my memory. How it was, my lips did not give utterance to a cry of astonishment, it is now, as it would have been then, impossible for me to say. There were the superbly dark eyes, whose eloquence of expression I had never forgotten. There was that wealthy mass of raven hair, which had crowned the head of the Cheyenne maiden, for whom I had so nearly thrust from me the memory of the little woman I had left behind me in the East, or "God's country," as so many of the settlers and trappers call it. It was Clo-ke-ta. As she moved slowly away, I rose to my feet and followed her. I seemed to be in a dream. All I remember is, that the sleeper near me, on my right, stirred. My movement had startled him. He, nevertheless, did not wake. Pausing for an instant where the horses were picketed, I once more heard her voice. Although in a whisper, it was riper, fuller and more womanly than when it last sounded on my ears. "Let my brother take his horse." "Why should he do so?" I asked in a tone no louder than hers had been. "My brother must have many miles between himself and this place, before the dawn." "And why?" "Clo-ke-ta's master"--the intonation of this epithet was scornful, and, as it seemed to me, full of regret, which she disdained suppressing--"has his braves gathered around." "Is Clo-ke-ta, then, married?" I could not help the passionate inflexion with which I framed this whisper. For the moment, I had not only forgotten the wife who had so recently joined me, but the very information the Cheyenne woman had just given me. "The daughter of Par-a-wau could not go childless to the grave." "Certainly not," I answered mechanically. My memory had bridged the intervening years between the present and the time when the parent of Clo-ke-ta, as well as Old Spotted Tail, had done me the honor of wishing to enroll me as a Cheyenne chief. "Will my brother do as Clo-ke-ta has bidden him?" The impatience of the request was more like her father's manner and voice than anything she had yet said. It recalled me to the life of my present. "And who is Clo-ke-ta's husband?" "A Bannock chief." "The Indians from whom I am then to fly are the Bannocks?" "My brother is right." "Does not Clo-ke-ta know that the braves with her brother are numerous." "The Bannocks who are waiting for the dawn, number more than the leaves of the sage-brush my brother has seen, before he laid himself down to rest." Figurative as the expression was, there was no mistaking its significance. We were decidedly in for it, if her words were true, in even the thousandth or ten-thousandth part of her somewhat extensive style of reckoning the forces of our enemy. However, my experience of the Indian character for veracity had greatly modified the faith which, when I first knew her, I might have placed in her words. Considering our former relations, it would seem to be a matter of difficulty to make her understand this. But life in the hills and plains of the West considerably impairs sentimental delicacy in conversation, even with one whom a man had so narrowly escaped from wedding, as I had her. After a brief pause, I said: "What the white man sees, he believes." "What says my brother?" "Let Clo-ke-ta prove her words, to his eyes!" "The white chief does not think Clo-ke-ta has told him the truth!" Her whisper was shapen so contemptuously that, at the moment, I could almost have bitten out my tongue in wrath at what it had given breath to. However, it was of importance that I should know whether her information had been exaggerated or not. I consequently replied: "He does not." Her fingers were laid upon my arm with an imperative gesture, as she whispered in a tone where scorn and affection were curiously blended: "Let the white chief follow Clo-ke-ta. But his feet must be as light as the first leaf the autumn wind strews upon the plain." As her last word fell upon my ear, she glided away from me. Nor was it without some difficulty I kept my sight upon her undulating form, as my steps sped noiselessly after. We must have covered some eight hundred yards, or possibly less, when she pointed a little to my right, in advance of the spot we had reached. There I saw the struggling light of a small camp-fire, carefully smothered down with the torn-up roots of sage-brush, as I concluded, and could just make out the forms of the slumbering red-skins around it. Still further on the right I caught the faint glow of another. To the left, I could just make out two more; the farthest of these was so distant, that it was no larger, although less defined, than the flash of the fire-flies I had been accustomed to watch round my home in Galena, even earlier than the period at which I commenced this history of my adventures. As I turned towards her again, she said in a lower voice even than she had previously adopted: "My brother has sharp eyes." "He has." "Does he now believe what Clo-ke-ta has told him?" [Illustration: "'Does my brother now believe what Clo-ke-ta has told him?'"--_Page 222_.] "Yes." "And he will listen to her counsel?" "He cannot." "Why?" "He is a white brave." "Clo-ke-ta knows it." "The red man might run away, by himself. Who would call him a coward?" "His tribe would--" She commenced thus, indignantly. Then she saw the error she was committing, and broke short off, as I continued: "Without those who are with him can fly too, the white brave must remain." A single sharp wail of grief rose from her lips. As it did so, I threw myself upon the ground and speedily commenced crawling back as rapidly as I could, to the camp. Such a cry was enough to arouse every sleeping Bannock who might be within earshot of her, and quicken them to my presence. One glance I cast upon her, before the darkness blotted her out from my sight. She was standing erect and motionless, and it appeared to me that she made a gesture with one of her arms as if to quicken my movements. There was no need for her to do so. The necessity for my reaching my friends was too obvious. Unless I was detected, she would be safe. Already I had covered half the distance between the place, where I had paused with her, and our camp, when I rested for a moment. It was an almost compulsory pause. The speed with which my retreat had been commenced, and the position in which it had been made, had for the moment taken away my breath. There was now also, in the darkness, no absolute necessity for my continuing my creeping posture. I had, therefore, half risen to my feet, when I caught the rapid sound of Indian footsteps. A red-skin was behind me. Remaining upon my knee, I drew my knife, and listened. There was, evidently, only one who had disbelieved what Clo-ke-ta might have said. Possibly, although this is very unlikely, one only may have been awakened by her wail. Had there been more than the one, I might have used my revolver, for the purpose of alarming the boys. If I had done so, it must have brought out the rest of the red devils. We had need of time for consultation. Could I get rid of my pursuer, without giving him the chance for one dying whoop, we should, at least, have this. A clump of sage-brush would have hidden me from the rapidly approaching Indian, even had the dawn been already breaking. He could only have fancied he heard my stealthy flight, as I knew I heard his rapidly approaching tread. Now he was close to the sage-brush, behind which I was kneeling. An instant after, a dark figure, relieved against the comparatively lighter sky, is passing it. His limbs nearly touch me. One leap, like that of a wild-cat, has fastened me upon him. Fortunately my left hand has clutched him by the throat. He struggles desperately, and attempts to shout. My knife was, however, ready. In less than half a minute, all was over. When I re-climbed the knoll, I found the boys already stirring. The wailing cry of Clo-ke-ta had aroused Arnold, who, finding me absent, had awakened the rest. Jennings could tell them nothing of my absence. Brighton Bill had proposed to Harry a search for me. The latter, however, saw that until the morning had broken, any such search must be worse than useless. "And here are Mose, by Heaven!" ejaculated Jennings. He rounded off his sentence with a fearful oath of delight, as by the light of the camp-fire, which had been heaped with fresh brush, he was the first to recognize me. Without a word, I was trampling out the flame, in which attempt I was assisted by Bill, who had a profound faith in my sagacity, and would, I firmly believe, have lent me a hand in cutting Harry Arnold's throat, had I thought proper to do so. When the affair had been accomplished, he would probably have inquired my reason for such a bloody proceeding, but not until then. "What on airth! are yer about?" roared Stanaford. "Can't yer leave the fire alone?" "Mose must have a sufficient reason," said Arnold. "Wait 'till he tells it to you." "Hingins!" was Bill's suggestive explanation. "Wall! aren't we enough for 'em?" "Scarcely!" I answered. Then I added, as I trampled out the last burning embers with my heel, "they are all around us." "How many?" inquired Arnold. "I cannot tell, yet," was my reply, given with what, could it have been seen by him, was a grim smile. "Probably, some two hundred and fifty." "Yer can't mean it!" exclaimed Jennings. "Boys!" I then said, "we are in the tightest fix I have yet been in. They are Bannocks, and the Bannocks will fight, as you all know." "How do you know what they are?" inquired Arnold. A flush stole over my face as I delayed to answer. Had there been sufficient light to have detected it, I might have been exposed to an awkward cross-questioning. However, I replied: "By taking one of their scalps." This was a possible reason, although by no means a probable one, save in the case of an old Indian fighter. Nevertheless, it answered the purpose, for the announcement that we were, as it turned out afterwards, actually besieged by a large body of red warriors, was by no means adapted to raise the spirits of the men who were listening. Indeed, those of many of them dropped to zero. Little more of the ordinary talk in a miner's camp was likely to pass between us, during the remainder of the night. It would not, however, be long for us to wait until the morning light verified my words. None of us cared about attempting again to sleep. We watched impatiently until the day broke. Then it was discovered that I had greatly under-estimated the number of the enemy. Although unable to reckon them, precisely, there were certainly more than five hundred red-skins waiting to raise our hair. When we realized our position, we saw that the contest against such odds must be almost a hopeless one. We consequently determined upon selling our lives as dearly as possible. The first day passed in a succession of charges upon the knoll by the red rascals, broken by their repulse, and intervals of rest for us, following each separate attack. Our position was, by good luck, a remarkably strong one, and in these intervals we succeeded in greatly strengthening it. With our shovels and picks we tore up huge fragments of rock, with which we built ourselves breastworks, and excavated trenches for our own security, from which we could pick off the advancing Bannocks, whenever they indulged themselves in a charge. At first, it somewhat puzzled me how Clo-ke-ta had learned of my being here. But my name, as well as those of Arnold and Brighton Bill, had become tolerably well-known among the Indians in the section of country around Susanville, and I at last concluded that it was known that all three of us were with the party. If so, the reason for these comparatively dilatory attacks was obvious. A prudent fear of exposing themselves to our unerring aim, kept them from resolutely putting an end to the matter. During the whole of the ensuing night, a sharp look-out was kept up. None of our guards, who were regularly relieved at stated intervals, slept as Jennings had done on the preceding one. Early on the following day, their Mahalas, or squaws, began to clear off a piece of ground beyond the range of our rifles. It was in vain, I attempted to recognize the form of Clo-ke-ta among them. Possibly she did not share their labors, although it is more than probable the distance prevented my sight from distinguishing her. While I was watching this operation, interesting not only to me but the rest of us, from its too evident intention, Brighton Bill said: "Ha blamed pretty sight, hain't hit, Mose?" "You know what it's for, then?" I could not help asking him. "Hin course Hi do. H'it's ha kind hof theayter where the blamed Hingins mean to torture h'us." "If they catch us, Bill!" "They will have hus, sooner h'or later, that's sartain." "They had me once, Bill. But while I have a knife, they shall never have me again." "Hi'm blowed, Mose, hif you hare'nt right. Hi'll tell 'Ank, hand 'e and Hi will take care we're not roasted halive, too." "You will be doing wisely." After the Mahalas had picked the spot which had been selected as clear of sage-brush and rocks, as the back of a child's hand, they reared their rude and disgusting banners around it. Their design was perfectly clear. They intended to starve us out and take us prisoners. While we were discussing the probabilities of this, however, one of the Bannocks approached a little too near. It was a somewhat long shot, yet Arnold succeeded in dropping him. This excited the rest to fury, and they charged upon us with such a roar of whoops and yells, as seemed to be a perfect Pandemonium. Never have I, before or since, listened to such a devil's Babel. We shot two of them during the attack, which was repeated, again and again, during the remainder of the day. Its result occasionally varied. But on each attack they paid for it in something the same ratio. On this afternoon they received reinforcements, and on the next morning their numbers again heavily increased. Arnold, indeed, calculated that there must, on the third morning, have been more than twelve hundred red-skins surrounding us. Some discussion had on the second day taken place as to the feasibility of our cutting our way through them. This large increase in their force had, however, rendered such an attempt a matter of mere insanity. The whole of that day, they kept making dashes at us. Up to this, nevertheless, they had inflicted no damage upon our party. One result of their tactics, had, however, caused us serious uneasiness. Our ammunition was wasting gradually away. Moreover, our stock of provisions was running very low. It was clear, if things continued as they now were, we should not only find our guns useless, but might, if the Bannocks waited long enough, be unable to raise a finger in self-defence. That night, it was evident to the most thick-headed amongst us, that it would be impossible for us to hold out much longer. Things were looking desperate. We had already been placed upon short allowance for our stomachs. It had now become necessary to place some restriction upon our frequency of firing at the red devils. At the council in which we discussed our situation, two of us, named Gardiner and Jasper, volunteered to attempt passing the Indian lines during the night. If they were unable to procure us relief, they would at any rate perish in the attempt to do so. It was a gallant offer. But they were like the rest of us, men of pluck. Had we not been so, necessity would have produced it. Nothing gives a man so much bravery, as the knowledge that his own courage alone keeps death at bay for a day or two longer. Their resolution was certainly increased by this knowledge. Suffice it, this offer was accepted. About eleven o'clock on that night, they stripped themselves perfectly naked, and, greasing their bodies with a portion of the bacon-fat which chanced to be left, prepared for their task. The reason for doing this last, was, in order to avoid their clothes catching on or being entangled by the brush, as well as to afford a chance of their escaping the grasp of the red devils, should their progress alarm them. They were each armed with a sheath-knife. If caught, they had determined upon fighting as long as they had any life left to fight with. Neither of them would be taken captive. My experience, while in the hands of the Pah-utes, had been detailed to them on the preceding night, by Brighton Bill, in a full audience of the rest of our party. Nor did he narrate it, with mitigating circumstances. As may be very readily supposed, this had been by no means a highly consolatory recital. It was, therefore, with a prayer for their safety from our lips, and with small hope of it in their own thoughts, that they left us. The words in which our farewell had been uttered, seemed like bidding a last "good-bye" to actual brothers. Darkness had fallen heavily around us. We were unable to pierce the dense gloom with our eyes, and could see nothing. What was left to us but to wait and hope? CHAPTER XVI. A GOOD SHOT--THE WHITE HORSE--APPROACHING HELP--ONLY A FLEA-BITE--A SHOUT OF JOY--RAISING THE SIEGE--AN INDIAN PANIC--THE PURSUIT--RECOVERING MY SENSES--FOR THE LAST TIME--A BEAD AND NO POWDER--BARE FEET AND THE SHARP "SHALE"--HEROIC SELF-SACRIFICE--A RAPID AND DASHING RESCUE. The hour of suspense which followed their having left the camp, was terrible. Every moment of it passed so slowly, that it appeared to be winged with lead. Each instant we were expecting to hear the crack of fire-arms, or the sound of a fierce struggle--not for life, but death. As the minutes passed slowly away, at length we began to realize the fact that they might have succeeded in passing undetected through the midst of the slumbering Indians. This belief gradually ripened into a positive certainty. Brighton Bill was the first of us who found sufficient hardihood to give voice to this. Bringing down his hand with a ringing slap upon his thigh, he blurted out: "May H'i be blamed, hif pluck don't pay hafter h'all. The boys hare safe." "I'll bet they are," said Stanaford with a round oath. "The red skunks haven't nabbed 'em." And so, that night, for the first time in three days, I was able to get some few hours of slumber, and woke with something akin to hope stirring in my bosom. This day the Indians conducted themselves much as they had before done. We, however, were more prudent, and wasted no more ammunition save when we were sure of one of them. They, also, when they saw this, grew more cautious. Possibly, they were reasoning on our condition from the same stand-point we did ourselves. Seeing we wasted no more powder, they were probably reckoning that it was getting smaller in quantity, and thought it useless to run any more risk, until we were starved into making a dash for the open. About the middle of the day, however, they began to tire of waiting. A party of them would ride from their camp, and endeavor, by insulting gestures and exclamations of derision, to induce us to come out. This was always out of rifle-range. At length one of them, more daring than the rest, approached us within a hundred yards, and repeated their taunts. Stanaford, who was near me, said: "I'll pick that red devil off, anyhow." No sooner had he said this, than he dropped his cheek to his rifle, and in another moment the Bannock fell from his horse. Scarcely had he seen the Indian tumble, than, dropping his gun, he leapt out of the trench, in whose cover he was lying, singing out as he did so: "I'll have his darned hair." Jennings and the rest of us shouted for him to come back. This was of no use. He had reached the dead Indian and scalped him, before the other Bannocks realized what he was doing. One of them, who was mounted on a beautiful white horse, and whom we had noticed on the preceding day, with a fancy that he must be some prominent chief, rushed towards Stanaford. Dropping on my knee, I was taking dead aim, when Jennings sang out: "Hold on! Let me have a shot at him." "Don't you be ha blamed fool!" roared out Brighton Bill. "H'if the Cap don't 'it 'im, you can take my wig." Then he added, "D'idn't Hi say so?" The last question was caused by the chief's falling backward and dropping to the ground, while his horse made straight for our camp. Like Stanaford, I was bound to take his scalp, and ran to get it. This was, nevertheless, close work. We had been right in imagining the fallen brave to be a chief. Almost as soon as he had dropped, and I was in clear view, some dozen or more of the red-skins made a rush for me. Had they been a moment speedier, I should have exchanged my own hair for that I had taken. The loss of their chief seemed to have excited them almost to madness. Every few minutes they would dash at us, shaking their clinched hands, brandishing their rifles, and yelling out taunts, which we were unable to comprehend, save from the beastly gestures with which they were accompanied. Their latter experience of our skill as marksmen, nevertheless, prevented them from getting within range of our guns. The afternoon was rapidly passing away, when Arnold called my attention to some dust in the east. It was moving rapidly down the side of a small hill. "White help!" he curtly said. "Please Heaven! it may be, Hank!" I answered, as I watched the approaching cloud intently. In a few moments, we were able to detect the forms of some fourteen horsemen coming straight toward us, at a rapid rate. "They are a mere flea-bite for the red devils," he exclaimed, querulously. "However, we may make a better show, with them to help us." The whole of our companions were now watching them, as also were the Indians, who commenced a movement, from our right and left, towards the approaching party. "We must go to their assistance," I said to Harry. "H'in course we must," cried Brighton Bill, making a step to the spot where our horses were. "See!" cried Arnold, with a shout of irrepressible joy, "the red skunks are trapped." When he uttered this, he pointed to one side of the knoll. At the same instant, Stanaford grasped my shoulder and called my attention to the other. Our attention had hitherto been so engrossed by the approach of this party, that we had not detected the advance upon either side, of two much larger bodies. These reckoned, as we subsequently learned, more than two hundred each. Gardner and Jasper had done their work well, and deserved all gratitude for the courage and speed with which they had carried through the work they had entered upon. Moreover, the attention of the Bannocks had been engrossed with the approach of that party of our fellow-countrymen which I had, the very moment before, in company with Harry Arnold, noticed. When they heard the rolling thunder of our shout of joy, and knew that we were mounting our horses, they gazed round upon either side. In an instant, they became aware of the manner in which they had been trapped. There was a moment of hurried consultation. After this, they seemed to be stricken with perfect dismay. The presence of our friends had smitten them with a thorough panic. A telling volley had been poured in upon their shrinking figures, when we charged upon them. It was with the yell of a band of tigers. Shouting, clubbing, striking, and stabbing, we broke in, upon all we came across. For the time, we were in a complete delirium of savage rage. So much so, indeed, that no incident of the struggle can be in any way recalled by me, for the next two hours. At the close of these, my recollection had come back. I was far to the north of our camping-ground. Noon was waning into evening. The blue sky of the morning was seamed and blurred with rushing cloud. The horse I was mounted on was urged by me, in a headlong chase, after two flying figures. In the commencing shadow of the evening, I was enabled to see that they were Indians. Did I not recognize one of them? What if I did do so? Was I not maddened with the long siege I had endured? Was I not wild from my lengthy imprisonment on the mound, and eager upon the work of death? Suddenly, one of their horses stumbled and fell. Its rider was thrown under the body of the fallen animal. With a wild scream of delight, I urged my own steed up to them. When I did so, the other Indian had dismounted, and was standing between me and the fallen red-skin, in a queenly and defiant posture. It was a Mahala. "The white chief has killed the husband of Clo-ke-ta. Let him now, if he wills it, take the life of her father." Par-a-wau was stretched upon the dry earth, crushed under the motionless body of the animal he had been riding. For a moment, I gazed upon the two. My brain seemed to whirl in a wild dance, as I did this. Then it was stilled, and, without a word of reply, I leapt from the back of my horse. With some little difficulty I extracted the Cheyenne chief from beneath the dead body of the animal he had been mounted upon. The gallant little beast had been stricken, earlier, by one of our balls. It had passed through its hind quarter. Yet, in spite of the loss of blood and the weakness gradually growing on it from this, it had carried the Cheyenne thus far. Although bruised severely by the fall, when I raised him, Par-a-wau was able to stand erect. Neither of us spoke. He, very evidently, supposed that it was my intention to make him a prisoner. In all probability, he had too much Indian pride to make any entreaty. Very possibly, he believed white blood might run in as hard veins as that of the red-skin. I led my own horse toward him. "Will Par-a-wau mount the horse of his brother?" Without a word of answer, he obeyed me. Then, I raised his rifle, which was still upon the ground, and placed it in his hands. After this, I turned to the Mahala. She had been standing motionless, watching every movement which I had made. Touching her widowed brow with my parched lips, dry and smeared as they were with the grime of battle, I lifted her into the saddle of her pony, which had been standing near us, saying: "Clo-ke-ta will sometimes think of the brother who has never forgotten her!" As I quitted her side, I heard the same cry of anguish, which had been uttered by her, when I refused to obey her counsel and fly from the men with whom my lot was at the moment cast. My heart throbbed fiercely, yet I would not turn to her. Haply, she was thinking of the husband whom I had slain--perchance, she may momentarily have recalled the long-quelled dream of her youth. What was it to me what she was thinking of? Resolutely, I commenced my return. In a few seconds after, I heard the tramp of the horse which had borne me, as well as that upon which I had placed Clo-ke-ta, ringing upon the plain behind me. Par-a-wau had breathed a few words to his daughter, as she passed from my hearing, in their own tongue. It almost seemed to me, as though a portion of my life had been torn from me. Treading rapidly along the plain, I was buried in the mingled gloom of the present and the past. Yes! This was the end. My hand had widowed the woman, for whom I had once been so sorely tempted to forswear civilization. In spite of the excitement of the last few hours, my thoughts were for the moment with the past, when they were suddenly brought back by a voice, whose tones I had recently become more than well acquainted with. They were characterized by a somewhat coarse and insolent surprise. "Wall! I swar, if this don't beat all. It's Buckskin Mose." This exclamation was followed by the heartier and more energetic utterance of Brighton Bill. "Hi'm blamed, Cap, hif you weren't lucky; we 'adn't no more powder." "Whar's yer horse?" "May Hi be blamed hif h'it hain't nabbed by them thieving Hingins. Nare' a matter, Mose; 'ang me hif Hi don't get h'it back for you." Bill's horse was already plunging by me, when my grasp was on its bridle. "You won't, Bill!" "What d' you mean?" "What I say!" Jennings, the man who had been with Bill when the two had caught sight of me, was already some ten yards from the place where I was standing. "Come back!" Glancing over his shoulder at me, he saw me drawing a bead upon him. Not knowing I also was out of powder as well as himself, he thought it best to pull in and return, swearing at what he considered my stupidity. The opinion of Brighton Bill was, however, of greater importance in my estimation. This, the more especially, when I found out he evidently had settled my conduct as an undoubted example of temporary insanity. At any rate, I saw him, when he fancied my glance was turned away, looking at Jennings, and touching his forehead in a very significant manner. "What are you thinking of, Bill?" I asked him, suddenly. "Nothing, Cap! Hi'll be blamed hif Hi am. H'only hit's queer." And so, I can scarcely doubt, it seemed to him. Returning to the camp on foot, I neither explained in what way I had lost my horse--whether it had been shot, stolen, or run away. Nor did I in any way allude to my share in the battle. My questions were, however, numerous enough during our return. The Bannocks had, indeed, been completely routed. Saving Colonel Connor's defeat of the Indians on Bear River, it was the most terrible defeat the red-skins had met with, since I had taken up my residence in this portion of the country. As I afterwards learned, some four hundred of them had been slain, and almost as large a number of horses had been captured. By the bye, I may mention that the white animal previously mentioned, subsequently was known as one of the fleetest race-horses in all Idaho. On our way back to Boice City, the party who had come to our rescue related to us the adventures and sufferings of the two brave fellows who had succeeded in carrying them intelligence of our position. After quitting the knoll upon which we were besieged they had commenced their stealthy advance through the Indian lines, crawling flatly upon the earth, like a serpent. Each of them had taken a different direction. Frequently they passed close to a slumbering Indian. But for the grave necessity which imposed every precaution upon him to avoid detection, Gardner said more than once, he was tempted to knife some of the red devils, who had reduced him and the rest of us to so sore a strait. However, feeling that if he did so the struggle he might possibly cause would rouse the camp, he had wisely enough refrained from doing so. After they had passed their enemies and were some mile or more beyond them, each rose to his feet. Jasper had followed a small creek for some distance, and then struck across the rock and shale of the mountains until he reached Boice City. His body was scratched and cut by the brush he had stricken against in the commencement of the route, while the flesh had been actually torn from his feet by the jagged shale he had passed over. When he arrived in the city, those who first saw him fancied he had just made his escape from the Indians, who had been amusing themselves by torturing him. Gardner had struck in a more northerly direction for Idaho City. His way had been nearly as bad, and he was almost dead when he arrived there. It should be mentioned that the former of these two unrecorded heroes died within a short time, after reaching Boice City. He had, voluntarily, as Gardner had also done, exposed himself to the almost sure risk of death, on behalf of his companions. Peace be with the gallant fellow, in that long sleep, for which we shed tears of blood! No sooner had his information been given than Jake Jordan leapt upon his horse, and stopping at every house, called for volunteers. Every horse was placed in requisition. They were even taken from the teams that were standing in the main street, and mounted by those who were eager to join the expedition, whether their owners or not. A well-equipped party soon after came in from Idaho City, and joined them. When everything was in readiness, and not a moment had been lost by them, they placed themselves under the command of Jordan, and took the road. Nor did they slacken rein, even for an instant, until they had so bravely opened the doors of the trap into which we had unfortunately fallen. It was one of the most rapid and dashing rescues I ever remember in the West, and does infinite credit to him who carried it through, in every particular, with such complete success. CHAPTER XVII. THE RESPECTABLE PILE AND AN IDLE WINTER--ONLY ONE STREET--GAMBLING AND DRINKING--A WESTERN COMMUNIST--"KEERDS"--A STICKY WRIST--EIGHT HUNDRED PER CENT--NORTH OR SOUTH--A BLOW FOR THE OLD FLAG--NECK OR NOTHING--A COMPULSORY COLD BATH--NOT VERY MUCH DAMAGED--UNABLE TO GET COMPENSATION. After a somewhat brief rest, Harry Arnold, with Bill and myself, determined upon returning to Honey Lake Valley. Nothing worthy of notice occurred until we reached Susanville, except that we travelled by night, and lay in camp during the day, to avoid the chance of discovery by any scouting party of Indians. It was now late in the year, and as, after hearing the danger I had run, my wife was unwilling that I should so soon leave her again, we determined, with the balance of the Rangers whom we had left on the Humboldt, to pass this winter in comparative rest. That is to say, we would hunt deer for the market in Virginia City, and set a few traps. The probability is that we arrived at this conclusion, from the fact that we had all of us more or less made money during the past year. Those of us who had been mining nearer home had done sufficiently well; while, in addition to what the three of us had been paid as guides by Colonel Connor, we had gathered a very reasonable pile of gold-dust while in the neighborhood of Idaho. Consequently, we were all of us disposed to enjoy the proceeds of our toil, and do as little hard work as possible. My first business was, of course, to see to the comfort of the little woman whom I had been again absent from, for so many months. Indeed, there was some surprise on the part of my friends to find me now and then declining, not only to join their hunting expeditions, but in addition sometimes refusing to form one in their raids upon the Faro and Monte banks which were run in various saloons, one of the most notorious being that in Burkett's Saloon, kept going by Heap and Hale, the John Chamberlains of Susanville. It will, probably, not astonish my readers to hear that these raids were by no means altogether flattering in their results to the skill and good fortune of the Rangers. There is one anecdote which will not prove unamusing. It is, indeed, so characteristic of the inner life of the place, as well as of the general inner life of the mining districts, that I cannot refrain from recounting it. Up to the present time, I have neglected to describe Susanville. It was by no means a large city, according to the Eastern notion of what a city should be. Nor, possibly, did it enjoy an over and above large share of civilized respectability. A single street contained the whole of its actual business population. And of what was this whole visible street composed? Almost entirely of frame buildings for the retail of ardent spirits; in other words, of drinking-saloons. "Good Old Bourbon," "The Best Cognac," "Capital Rye," and other inviting appellations, of the same class, were the only evident appeals to those who chanced to pass through it, for their custom. Occasionally, indeed, you might find a liquor-store which in a measure protected a different class of business. In the front of one, you might find piles of ready-made clothing. Within another were all the appliances for three-card Monte or Faro. Here, were cigars and tobacco. This one, also, did duty as a corner-grocery. These places were generally left to their own care, from the hour at which they were closed until the following morning. The honesty of frontier-life protected them from being broken into. At this time there was living in Susanville an aged settler named Pascal Taylor, but more commonly known as "Old Zac." He was an independent sort of Communist. Did he need chicken for a pot-pie, he would appropriate the fowls of his fellow-settlers without the slightest scruple. If he needed a new pair of pantaloons, it was equally indifferent to him whether he made a requisition upon the piles of clothes in front of the store of a dealer of such articles, or upon the dwellings of his nearest neighbors. However, let me do him justice. When detected, he would invariably repay the injured party in kind, by appropriating another article of the same sort and bringing it to him. In fact, he might be termed a continual debtor to life, paying, from time to time, by incurring another debt. Whether at the close of his career his account with life might be balanced, must, nevertheless, remain a matter of considerable doubt. Tom Long was the owner of one of the drinking-saloons, I have mentioned, as composing the line of street or road which was named Susanville. His residence was on the hill rising from one side of the line of liquor-shanties in which its regular inhabitants made money. One night, old "Zac" was standing beside the spot where Tom was dispensing liquor. He was a favorite of Tom's. For what reason he was so, it would be impossible to say. But Tom employed him to do up odd "chores" for him, and occasionally assisted him in a way which in the East might have been stigmatized as "red-hot" charity. In Susanville, it was not considered so. Old "Zac" was a privileged person. Well, the truth is, Tom was tired with the employment of the day. He wanted to quit business and retire to his home. Turning to "Zac," he pushed out the bottle and a tumbler. "Take a drink, Zac?" "You bet--" responded the recipient of Tom's bounty. "I say," he continued, lifting the Old Rye to his lips, "here's long life to you." "I want to go home." "Why in thunder don't yu go, then?" "Zac, I think I will, if you'll 'tend business for me." "You bet!" "Thank you, Zac! Here's the key of the door. Mind you lock it in about half an hour, and open it again, to-morrow morning." As Tom concluded, he took a fair dose of Rye himself, to render his skin impervious to the night air. In this he was imitated by old Zac. Then putting on his coat, and taking his hat, he quitted the saloon with a cheery "Good-night, old boy!" Now, "Zac" had no intention of remaining long after his friend and patron had gone. He had rinsed out the two glasses he and Tom had just emptied, and was on his way to the door, when four of us stepped in. "Eh, Zac! whar's Tom?" "Gon to hum." "Wall, you'll du!" exclaimed Butch'. "Jest, shet the doors." "Hi'll see to hit better than 'e will, by ha blamed sight!" said Brighton Bill. At the moment he said this, he was striding to the back-door of the saloon, which he very coolly locked and put the huge key in one of his pockets. No sooner was this done, than, returning to the front entrance, he performed the same operation. Butch' had meanwhile seated himself at a square deal table in one of the corners of the room. "Whar are the keerds?" "Here--you bet!" Ben Painter produced the pack, and was speedily, with myself and Bill, seated at the other three sides of the table. Our gold was produced, and laid beside us. At that time, as now, paper money was an unknown quantity in California. Then we began to play. During the whole afternoon, we had been drinking. Necessarily, after playing for some fifteen minutes, we felt somewhat dry. Butch' possibly felt drier than any of us. At any rate, he was the one who cried out: "Bring up the licker, Zac!" The old fellow brought us the Rye and four glasses on a tray. We drank. But when he had again removed the glasses and held out his hand for the four "bits," or twenty-five-cent pieces, habit required, his unprincipled customer produced a revolver which he very deliberately cocked and laid down upon the table beside him. "D'yu see that?" "You bet--Mr. Hasbrouck." "Wall, then! don't stick out yure paws for money but bring along the licker when we ask for it." Old "Zac's" lower jaw dropped as he looked in the face of him who spoke. There was a general shout or rather scream of laughter from the three other card-players. The face of Butch' was, however, as inflexible as if it had been hewn from granite. "What du yu mean?" was the question at length propounded. "Exsag'ly what I say. Jest mind your business, and we'll mind ourn." After this, we continued playing. California had, before this time, a monopoly of such rough and possibly dishonest jests. The very men who would have scorned implicating themselves in any business swindle, saw no harm, in occasionally, when under the influence of liquor, perpetrating a joke of this description. When younger, Taylor himself may have been an accomplice in some of the same sort. He walked back to the bar, with a countenance as grave as that of a man who is going to the gallows. Speedily another round of drinks was ordered. This was followed by another and another. Occasionally I glanced at him, and saw the hard lines of his countenance growing longer and longer. At last, about one o'clock, when we had been playing for some three hours and the log on the hearth had burnt down to scarcely more than a white mass of wood, which would have blistered any hand that touched it even while it threw out no heat, we felt the place growing cold. Old "Zac's" face lost its melancholy at the moment when Ben Painter sang out, with a lusty shiver: "Put another log on the fire, Zac!" "Whar am I to git one?" "What d'yer mean?" "You bet, Mr. Painter! I hain't got the key. How in thunder am I to go fur wood?" The old fellow was quite right. How in thunder could he go to the wood-pile, while the door was locked? It was dangerous to let him have the key. He might run to Tom Long's, and inform him of our use of the contents of his cellar, without cashing up. Tom Long was by no means such a pacifically disposed individual as his temporary substitute. A similar thought to this evidently suggested itself to the mind of Brighton Bill. Rising from his seat, he said: "Hi'll go with 'im, and may H'i be blamed hif the hold rip bolts." Some time elapsed before the fresh log made its appearance, and the door which Bill had opened was once more locked. The log was placed upon the embers by old "Zac," and, in a brief time, the cheerful blaze from it was again warming the chilly temperature of the saloon. We recommenced playing. Presently more drinks were called for. As before, the old fellow brought them. This time, however, he had not placed the glasses upon a tray. He brought them two in each hand. Leaning across the table he placed the first two between Butch' and me. The other two were planted between Painter and Brighton Bill. As I chanced to look at him, shortly after, I saw the roughly rigid lines of his mouth actually curving into a smile. When another round of drinks were demanded, they were brought in the same fashion, but placed between Brighton Bill and Butch', and between Painter and myself. Shortly after this, it struck me that my pile of eagles had lessened more than it should have done. I and Bill had, however, been losing. The probability was that I had not noticed how rapidly my money was going. Nevertheless, when drinks were again called for I saw old "Zac's" wrists on Butch's money and Painter's, as the two glasses were set down, between them and the remaining two players. When Long's substitute left the table, it was clear fewer gold pieces laid between them and us than had been heaped there before. I was on the trail and followed it with my eyes. When I had detected, however, the means of which the shrewd old vagabond had availed himself to get even with us, I was too much amused to turn State's evidence, even in the row which ultimately arose between Brighton Bill and Butch', from the former accusing the latter of concealing his winnings. Bill had lost about as much as I had. He was, nevertheless, unaware that his crony, for such next to myself Butch' Hasbrouck was, had lost equally in amount, although more in proportion, than he had himself. The astute "Zac" Taylor had managed to prolong his apparently enforced embassy to the wood-pile, until he had been able to cover the lower sides of his wrists with pitch. This shrewd dodge had enabled him to pay Tom Long or himself, seven or eight times more than the amount due the former for the liquor we had been consuming. Every time he stretched across the table to place two glasses upon it, or repeated the action by my side, his wrists would rest upon two of our piles of gold pieces. Each time, one or two half-eagles were secured by the pitch with which the old scamp had anointed the side of his wrists necessary for this shrewd trick. The consequence was, that, for the only time in my life when such an unusual chance occurred, the whole of the four players were almost dead-broke. [Illustration: "Each time one or two half-eagles were secured by the pitch with which the old scamp had anointed the sides of his wrists necessary for this shrewd trick."--_Page 248._] But for the quantity of rye we had all of us been swallowing, the others must have seen through this impudent operation as I had done. If so, it may be a matter of question whether "Zac's" undeniable popularity would have saved him from an entire coating of the pitch he had so acutely employed. Relishing the trick, I, however, held my peace. Possibly, had it occurred when flush times had passed, or before they had begun with me, I might have acted differently. Early in the next spring, as our funds had almost touched low-water-mark, the boys held a council of war, and it was decided upon, without a single dissenting voice, that we should once more try our luck upon the Humboldt River. Accordingly we started to the mines, there. For the first time we met in this locality with indifferent success, or rather with no success at all. We, therefore, decided upon prospecting at a further distance, and repaired to Austin. Here we found the mines less promising even than those we had just left, and pushed on to Belmont in the hope of doing better. A similar want of fortune pursued us to this place. One evening as we were sitting in camp, in no very agreeable mood, as respected the world and things in general, a bright idea struck one of us. "Look here, boys!" he said. "Haven't you ever thought of fighting ag'in Secesh?" "May Hi be blamed," exclaimed Brighton Bill, "hif you 'aven't 'it hit! What's the h'use of prospecting hand digging where we don't git nothing. Hi'm game for heither side. Let's go h'in, Cap!" "I'm not exactly game for either side, Bill!" was my reply; "but for the old Stars and Stripes, I think I'd like to take a turn." "So would I. It will be some variety, old fellow, in any case, 'though I'd as soon fight it out on either side," said Painter. "So would I. Ye're right, Ben!" ejaculated Butch' Hasbrouck. "We'll put it to the vote, which side we go in for, Mose," quietly said Arnold. Not one of us declined fighting. It was merely a question as to which side the fight was to be entered upon. A brief discussion had the result of our taking Harry's advice. The old flag, however, carried the largest number of votes. We were to strike a blow for the Union. After we had determined upon this, the next thing which presented itself to our consideration, was the line of travel it would be best for us to take. We had a fair stock of coffee, sugar and jerked meat. This would, however, be insufficient, if we intended to cross the continent. We should have, consequently, to direct our march through a section in which game would be tolerably plentiful. My suggestion was that we should pass through the Paranagut country and the southern part of Utah, until we struck the Colorado River. From that point our line of march would be clear enough. "Have yer ever been through that part, Mose?" asked Butch'. "No." "Then yer've a darned good nose for game, I will say." "And red-skins, too," said Arnold, "if we are to believe all we hear." "Whar thar's game, ye're sure to find the skunks," exclaimed Painter sententiously. And so, the first part of our route was settled without much difficulty. Next morning we broke up camp, and after a few days of hard travelling, struck the south fork of the Colorado. Game had been scarcer than we had supposed. However, it was absolutely necessary that we should here replenish our stock of provisions. The jerked meat began to run low, and we had no more than a single day's rations of coffee on hand. A halt for a few days was therefore proposed, during which we might devote our time to hunting, and laying in sufficient meat for us to continue our route to the East. On the second morning after we had camped, I started alone up the river. After ascending it for some three or four miles, I crossed and broke from it towards the south. In a brief space of time, I spotted an antelope, and was creeping up to it, against the wind, when almost close to me, beneath a large rock which had hitherto concealed it, I caught sight of another. My rifle was in a moment at my shoulder, and with no more trouble than it takes in telling it, I rolled him over. This had occurred in the afternoon, and as I should have to carry the animal back with me, I thought it might be as well to retrace my steps. Tying its feet together, I accordingly slung the dead antelope upon my back and started on my return. The side of the Colorado in which our camp had been pitched, swept down to its banks with a park-like slope, although its herbage and the trees with which it was broken up, were wilder and more luxuriant than such a qualifying epithet might lead the reader to suppose they were. On the side to which I had crossed, the stream was bounded by an almost perpendicular wall of cliff, about sixty or seventy feet in height. Calculating that I should readily find some spot at which to descend, I had taken my way almost in a beeline to the spot opposite our camping-ground. Scarcely had I covered more than a mile in this direction than, happening to turn my head to the left, I saw a number of red-skins rushing towards me. So thoroughly unmolested had our party been by Indians, since we had left Belmont, that I had entirely forgotten Arnold's warning hint about their presence in this part of the country. Indeed, I had not even thought about them lately, so apparently secure from their presence did we seem to be. Here, however, they were, and plenty of them. Dropping the antelope in order to save myself, I took to my heels. On arriving at the top of the cliff, immediately opposite the camp, I found no place at which I could manage to reach the bottom. The side of the cliff appeared to be one unbroken wall of rock. Dashing up the river along the summit, at a little distance above I found a small notch in its face, haply, worn by some one of the numerous rivulets which seam the hills and mountains in winter. This afforded a means of partially sliding down or dropping to the level of the stream. The boys, on the opposite side of the Colorado, discerned me just as I had discovered this. They also saw the Indians, who were gradually closing upon me, and a volley of balls rattled amongst them. At the same time, I had dropped upon my knee behind a rock, and given one of them a very conclusive hint, that, on his part, at least, any further pursuit of me must be useless. But my discharge had scarcely rung upon the ear, than two red-skins had seized me. They had attempted to cut me off, and my unlucky wish to take a hand in the play of my friends, had given them the chance of succeeding. In the struggle my rifle was kicked over the brink of the precipice, and fell into the river. I had dashed one of the Indians from me, and had gripped the other by the throat, when they were joined by two more. Forcing me upon the ground, they speedily tied my hands together, and dragging me from behind the rock to the brow of the cliff, in plain sight of the boys, threw me over. The next thing I remember was the voice of Brighton Bill. "H'it's ha blamed good chance," he said to some one who was standing by him, "'e didn't smash 'is 'ead hon the rocks, or 'e'd this time be ha goner. H'i guess 'e'll go 'ome now, hand give hup wanting to fight for Huncle Sam." "He'd do the old boy more good by ridding the country of them cussed red devils, than by any other way," was the reply of Butch'. Bill had seen my body flying over the face of the precipice. He was an excellent swimmer, and, almost as I struck the water, had plunged in after me. When I heard what Hasbrouck said, I endeavored to speak, but for some moments could not manage to make a single word audible; while the boys, seeing the motion of my lips, were crowding round me, and uttering every class of kind comfort, and not unchristianly profane tenderness. When, at length, I was able to find utterance, it was to Hasbrouck I spoke. "You are about right, Butch'. We'll first wipe out some of these cursed Apaches." "How do you feel now, Mose?" asked Arnold, upon whose knee I found my head was resting. "Not very much damaged," I replied, as I managed to sit up, "except by the loss of my rifle." "Hif that's hall," said Bill joyously, "Hi'm blowed hif you're much 'urt. H'as for your gun, Painter can tell you h'if hit's much hout hof geer." "It only got a good wetting," was Ben's answer. "It war wuss for the cartridges than 't war for the barrel." Like a practical man, he had been employed in taking it to pieces, drying and cleaning it, after Bill had dived for it and brought it to land with him. "Now, tell us, how you got into this darned scrape, old boy?" In compliance with Arnold's request, I gave them a thorough narration, and as the moon had risen and it evidently promised to be a clear night, in another hour some half of the Rangers crossed the Colorado to look after the antelope, and if they could to pick off one or two of my assailants. However, they succeeded in finding neither antelope nor Apaches. The last had carried off not only all of their own scalps, but also the carcass of the game I had counted on for our supper. We remained in this part of the country for some little time. Nevertheless, we scared up no more red-skins. The Apaches, perhaps, had more respect for our rifles than the Bannocks lately had. Possibly, also, they were, at the time, not in force between Prescott and the Colorado. In any case, we saw nothing of them, and were unable to punish them for their disturbance of our hunting. In addition to this, we killed very little game, and at length crossed from Prescott down the Gila River to Fort Yuma. Thence, after remaining in its neighborhood for a few days, we returned and followed up the Colorado, through the Mojava and Navajos settlements, occupied by partially civilized red-skins, until, late in September, we once more found ourselves in the Honey Lake Valley. CHAPTER XVIII. CIVILIZED LIFE IN A LARGE AND YOUNG CITY--WHAT A REDSKIN WOULD THINK OF IT--A CHANDELIER AND A BONFIRE--THE OLD FRIEND--THE WELL-KNOWN PIPE--TOO OLD TO KILL--SPITTED--THE WHITE MAHALA--AGAIN IN CO-OPERATION WITH THE GOVERNMENT--THREE MORE INDIAN MURDERS --OUR INDIAN RECRUIT--"SHOOT HEAP, BUT NO GUN"--"A CONVARTED RED DEVIL." The following winter was passed by me in San Francisco. It was for the first time since I had joined Captain Crim in crossing the Plains, that I had trodden the streets of a large city. All seemed to me so new, so busy, so thickly populated, that, for a few days, it appeared to me like the real Wilderness, while I looked back on the mountains, the forests, the cañons, and the desert I had left, as my actual world. My feelings partially realized those of the savage, when for the first time he treads in the active marts of trade, and their equally laborious wealth or poverty. Mingling with his wonder at the thronged and toiling stores, the superficial wealth everywhere apparent, the spars and masts of the huge shipping, the numerous spires, the sloping-eyed and high cheek-boned Chinese, the buzz of countless life surging around him, the clanging bells from the churches, haply the decorated volunteers stepping out to the voice of drum and trumpet, with the elegantly dressed women, the inanely simpering dandies, and blear-eyed spectacled old men, who have been working on and on without pause or cessation for scores of years--there cannot but rise in him a feeling of contempt for all he sees before him. He may not but contrast his own chainless and unfettered existence with that walled-in life whose passions are merely, so it would appear to him, things of routine; whose enjoyments seem to him meaningless shadows; whose loves and hates would count in his eye as nothing; and whose range, from the cradle to the grave, is to him narrower than the glad gallop of a single day on which he sights his game, or spots his enemy. But what have I to do with such thoughts as these? My white friend cannot realize them--nor can my red enemy even read them. The first will consequently laugh at me for indulging in, while the last will never hear of my having entertained, any such reflections. Moreover, after the first week of my sojourn in San Francisco, they gradually wore away. In my early life, which had been for so many years almost forgotten, I had been upon the stage, had dealt in pop-corn, and had proven my skill as a detective. If I could now find no occasion to employ one of the last-named class, I could in any case purchase and eat the second when it came in my way, and gaze upon that which was enacted on the first, either laughingly or applausively. So, by degrees, the old-time fancies came back, and I began to believe there might be some delight in civilization after all. I saw a few friends, and, as I was not without money, made many new. Some of these have been really friends, and some of them--well! it would be useless to sum up their characters, as they were not the red devils I had latterly been brought in contact with. Possibly, none of them would have felt any pleasure in making my body serve as a living chandelier, by way of a prelude to lighting a bonfire with my person as the central faggot. Yet, very certainly, they would have cleaned me out of all I had about me, without the slightest compunction, not even allowing me to retain the price of one meal. Amongst my old friends, I met Captain Crim, then a wealthy horse-dealer, dwelling on the Mission, and one whose word would have been good for thousands. After our first interview, we dined together; and when I had given him a rough sketch of my adventurous life after he had left me at Susanville, we had a long talk over the events attending my first appearance on the Plains under my engagement with him. Many of the incidents which had occurred during it had almost been forgotten by me until he recalled them, and three or four of them were solemnized by a hearty roar of laughter upon my part, in which my old Captain joined with a will. However, all pleasures must end. It was thus with my visit to the capital of the West. After the first week of my stay in San Francisco, there is no doubt but that I began to enjoy the novelty of complete civilization thoroughly. Neither can there be any doubt but that complete civilization as thoroughly enjoyed me. In truth, in some three months it literally cleaned me out. An offer was made me of a brief engagement on the stage. But my first week's repugnance, when my pockets were not empty, had with their emptiness deepened into a strong disgust. Shaking off the dust from the soles, not of my feet, but my boots, in the spring, I again turned my face towards Honey Lake. It need scarcely be affirmed that my little wife was glad enough to see me again. Without imputing to her any lack of affection, it may, however, be assumed that the Rangers were almost as pleased as she was, at my reappearance in Susanville. Brighton Bill, as I afterwards heard, said: "Now, Hi'm blowed hif we shan't 'ave ha little fun. Mose his has good ha Cap for ha lark, has ha Hingun skrimmage." Whether so or not, the boys rallied round me at once, and, greatly to my wife's disgust, commenced a series of plannings and plottings for the occupation of the ensuing summer and winter. This year was commemorated by a very heavy emigration to Idaho by the way of Susanville, Surprise Valley, and Peuabla Mountain. General Wright, who was on his way to the vicinity of the latter, for the purpose of prospecting with a party of some twelve men, had been specially recommended to me, and tarried with me for some four or five weeks. After this, he had started in the direction of Peuabla. For a considerable length of time no news came back to us, in any way, of his party. Naturally, this, at first, caused small uneasiness on our parts. Neither the Pony Express nor the Telegraph have yet penetrated every part of the great but sparsely settled West. In consequence of this, the lack of constant intelligence scarcely argued that the receipt of news must unmistakably be unpleasant, if not disastrous. However, I chanced to be out with a party of the Rangers, on our way to the Humboldt River. We were near Black Rock, when we happened to meet an old Pah-ute Indian with several squaws, possibly or not, his own property. There was an appearance of a sort of Mormon respectability about the wrinkled red-skin, which at the moment impressed me, to a certain extent, favorably. Feeling this, I stepped up to him for the purpose of speaking. Judge what my astonishment was, when, drawing near him, to notice that he was smoking a pipe which I positively remembered as having been in the possession of the General. There could not be the slightest mistake in this fact. It was much too costly a pipe to have come into the possession of any Indian, save as a present, or by the more usual means in which the red-skin may acquire such property. My readers will very readily understand what such means are. Wright had himself told me how highly he valued this pipe. It had been presented to him by a dear friend, who was at this time dead. There must necessarily have been but small probability that it should have been a voluntary gift to the old Pah-ute. Taking it at once from him, I demanded "where" he "got it." "Me heap find em," was his leisurely reply. "Injin no steal 'em." By this time, Bill Dow and several of the other Rangers had joined us. Dow also had happened to notice the pipe in the General's possession. With an angry imprecation, he exclaimed: "Yer lie, yer red devil!" Then turning to me, he said: "Mose! as sure as God's in Heaven, that 'ere cuss has had a hand in killing Wright, for sartin. I reckon we'd jist better go over to Pabla, and look arter his party. Not, Cap! as I wants to dictate to yer. Only knowing as how the Gineral was a real friend of your'n, I thought, perhaps--" "Thought!" I cried out, "Dow, when you know you are right." "I'm dead sartin of it," he muttered between his teeth. The aged Pah-ute had, while this was passing, been regarding me with that stoical indifference of feature which is so characteristic of the red man. Looking fixedly at him, I said: "If you were not an old fellow, I would at once kill you. But if anything has gone wrong with the General or his party, see that you never again allow yourself to come within sight of me." Immediately after this, we started for Summit Lake, and passing it, went down the cañon as far as the Puabla. On the following day about noon, we came to a cabin which had very evidently been occupied by Wright and his companions. It was now empty. The small cañon in which this rough cabin stood was filled with cottonwood trees and a dense growth of small underbrush. As we were examining the place, I came upon the first fragmentary testimony of the dark tragedy which had branded this spot with an ineffaceable stain. This was the leg of a man, which had been hewn off just below the knee. While I was yet looking at it, Arnold called out in a tremulously hollow voice, which at once indicated from how intensely nervous an agitation he must be suffering: "Come here, Mose." He was but a short distance in advance of me; and when I arrived where he was standing, let me own that I frankly regretted not having cut the throat of the wrinkled old ruffian whose possession of the General's pipe had placed me on the track of this most dastardly and savage murder--aye! and the throats of all the squaws who were with him, too. Had I not, in my own person, had a sufficient experience of the gentleness of these she-devils? Could I doubt that it had been also displayed in the atrocious massacre of General Wright and the unfortunate men who had accompanied him? I shall, of course, be asked for the full particulars of this ferocious butchery. Let me be as brief as I can in penning the details, which almost sicken me while I recall them. We found the General actually spitted, a pointed stake having been forced lengthwise from behind through his body, and protruding beneath his chin. This stake had then been placed upon two crotched limbs of trees, above a fire, of which nothing but the dead embers now remained. As far as we could make out, there were no other marks of violence on the charred shape of the victim. He must have been killed by the terrible torture of thrusting this stake through his entrails. The remainder of his party had been literally cut into pieces. Arms, hands, heads, feet, legs, thighs, and bodies had been hewn apart, and were scattered around in the brush. Nor was there more than one of the victims who might have been slain before they were subjected to this inch by inch torture. Only a single wound by a bullet could be found by us, on any of these mutilated fragments of what had once been life. And these brutal devils are the race that the Government of the United States demand should be dealt gently with by its children. I should refrain from denouncing them, perhaps, when the barbarities I had twice experienced at their hands are remembered by me. But in such a case as the present one, where my memory has no individual suffering to give it edge and bitterness, I may surely be permitted to express my opinions. This, the more specially, when I know that these opinions are shared in by every settler who has had some two or three years' practical dealing with the falsehood, rascality, treachery, blood-thirstiness, and demon-like barbarity, which, almost invariably, in every instance, characterize the Western Indian. What, let me fearlessly ask, could in any way have been the natural result of the hesitation of the Government at Washington, to operate efficiently for the protection of its own children? These men had, undoubtedly, the right to claim such a protection. Any other country to which they might have belonged, would have given it to them. It has, however, been consistently refused, or accorded them in a way which renders it worse than useless. They have, consequently, been compelled to rely upon themselves for protection, it being carried out after their own fashion. Necessarily, this fashion has varied. But, in no case, could it take a shape other than of the struggle ever-existent between the conflicting parties, when law has become paralyzed, or neglects to put in a satisfactory appearance. For many years, legal restraint had been overridden in San Francisco. At length, the condition of society resulting from this became unbearable. It was then that the citizens of the capital of the young and vigorous West took the matter into their own hands, independently of the State authorities. A vigilance committee sprung from their actual necessity, and, in a short space of time, daily crime was reduced to the ordinary ratio it bears in civilization. Even in the great Eastern metropolis, during the past two or three years, a similar necessity has been proclaimed, and a like exertion of the popular will has been predicted by some of the leading New York journals. There, however, law seems recently to have awakened from its long slumber, and, if consistently active and severe, will repress the lawlessness of passion or criminality. But where there is no law, save on sparsely rare occasions, as is sufficiently evidenced on the mountains, and in the valleys and plains bordering on California, the action of vigilance committees, or some restraint as sharp and certain, is a paramount necessity. How can it be wondered at, while crime of the nature of the last-mentioned, and others which I have recounted, are of well-nigh yearly occurrence, that it should have exerted, on the part of those exposed to its visitation--without the interference of national protection except at rare intervals--the determination to repress it, bloodily and mercilessly, as the instances in which it develops its own atrocity and pitilessness, too evidently require? However, let me avoid the appearance of defending what I believe to be the righteous exertion of a spirit of self-protection, and leave it to the unbiassed judgment of my readers. Burying the fragments of the bodies of the poor victims, or as many of them as we could find after a long and sorrowful search, in as decent a manner as we could, we resumed our way to the Humboldt. Here we located some six miles above Lancaster, on this river, and met with no very great success in our search for the precious metals. While here, an Indian from above Gravelly Ford, known by us as Shoshonee John, came in to our party. He could talk very fair English, and had been driven from his tribe in consequence of his openly professed friendly feeling to the whites. After a brief discussion among the boys, he was permitted to remain with us, until we started on our return. This was some time in August, in 1865. We had reached the back of Granite Creek Station, which was then kept by Allen Simmons, from Oroville, and a man of the name of Bill Curry, when we fell in with some eight or ten Mahalas, with their papooses or children. One of the Mahalas was a white woman. She had been taken by the Bannocks when she was no more than twelve years of age, in 1851. All her relatives and companions had been killed by them. Only herself had been spared. She was now married to a red-skin, by whom, she told us, she had five children. On our asking her to leave her captors, with the tears standing in her eyes, she refused to do so. She said that she knew of no friends who would receive her. What, she did not attempt to disguise that she considered as the disgrace of her present life, would, as she felt, preclude her from all white friendship. In consequence of this, she avowed herself determined to remain. On being further questioned, she told us that we were the first white men she had seen since the period of her capture. I then asked her, if she had heard of the horrible massacre of General Wright and his party. Bursting into tears, she affirmed that it had been "the work of Smoke-creek Sam, and the wretches who were with him." Her grief and disgust at this were so marked and unmistakable, that I had no hesitation in asking her to tell us how and where we might find this scoundrel and his gang of ruffians. Without the slightest hesitation, she did so. Indeed, from the sudden flash in her eyes, and the rush of color to her tanned, yet still smooth cheeks, I felt convinced she experienced a bitter delight in believing that we might punish him. It is generally impossible for the necessity of life, or even for love, to blot out the ties of blood. She might be compulsorily a Mahala, yet was still, at heart, a white woman. Again I endeavored to induce her to quit her present mode of life, but, unhesitatingly, although sadly, she refused to abandon the red-skin with whom her existence had been for so many years linked, and his and her children. At Granite Station, Al. Simmons gave us additional information respecting Smoke-creek Sam. He had a few days before surprised a party of Chinamen, between the Peuabla mountain and Owyhee River. Some sixty, in all of them, had been murdered by the gang. This had been effected, in a similar way to the cruel mode of death by which General Wright had perished. Pushing on, therefore, to the military station at Smoke Creek, we detailed the circumstances of these bloody outrages to Captain Smith, who was then in command of it. His horror at hearing of the last, and being made acquainted with the details of the first, by those who had seen the remains of the murdered party, was as thorough, almost, as ours had been. An arrangement with him was, in consequence, speedily concluded, by which we were to proceed to Susanville, and, after giving our horses and ourselves a few days' rest, return to the station. Thence we were to start, in company with himself and men, to inflict, if possible, a well-deserved and retributory punishment on Smoke-creek Sam and his gang. On arriving at the station, we found a party of three or four men from the Humboldt, who had preceded us by a few hours. They had brought the intelligence that a party of Indians had visited Granite Creek on the day before. The station, as they informed us, had been burned to the ground. Al. Simmons, Bill Curry, and another man, had been killed. When A. R. Le Roy, who had joined the Rangers previous to our leaving the Humboldt River, heard this, he was fearfully excited. Al. Simmons had been one of his dearest friends, and the news of this additional murder increased not only his rage, but that of all of us. Captain Smith was by no means dilatory. His men were soon in their saddles, after we had rejoined him, and we pushed on rapidly to Granite Creek. About one hundred yards west of the station, we found the body of Simmons, lying on his face upon the ground. A small bullet-hole was just outside of his heart. He must have been slain instantly. Myself and the other boys felt his death as keenly as we had done anything, for some time. Scarcely eight days since, we had been sitting with him, and talking of the butchery of the Chinese; and now we saw that his life had been sacrificed by the red devils as relentlessly, although in a less cowardly manner. As for Le Roy, when he saw the body, he flung himself on the ground beside it, and throwing his arms around the lifeless form of his friend, burst into a savage flood of tears. Within the burned-up timber of the station lay poor Curry, who had been slain there. The third man had evidently attempted to escape by flight. But the Indians had been too quick for him. Judging by their tracks, which were still clearly visible, he had been pursued, overtaken, and brought back. Less fortunate than the others, his death had not been so speedy. He had been stretched upon the earth with his face downwards. His hands and feet had been fastened by thongs to stakes driven into it. Brush and branches, hewn from the trees, had been then heaped upon his body and set fire to. It would be unnecessary to say, that had anything been wanting to quicken our desire for retaliation, this must have done so. After attending to a hurried burial, we took the trail, which led us evidently in the direction the white Mahala had indicated to me, when I had asked her to tell me where Smoke-creek Sam and his gang were generally to be found. Two days after, we camped for the night in a small valley in the mountains above Black Rock. This valley was some six miles, or more, distant from an almost level piece of ground, to which the name of Soldier Meadows had been given. After attending to the demands of our stomachs, for we had been on our own legs or those of our horses since daybreak, I went out with some other of the Rangers, as scouts, to discover if we were yet near the red-skins. Possibly an hour and a half may have elapsed, when some camp-fires were seen by me in the direction of the upper part of Queen's River. Shoshonee John had accompanied me, and detected them as quickly as I had done. "Pah-ute Ingin!" he at once said. "Or Smoke-creek Sam!" I could not help replying. "All, heap same. Pah-ute as bad, only Smoky-creek Sam some worse." Without pausing to discuss his exceeding Irish summary of the merits of the original tribe, and those who had absconded or been expelled from it, we immediately returned to our camp, being joined upon our way by Butch' Hasbrouck, who had also detected the same camp-fires. "How far off, Butch', did you believe the red-skins were?" "Ten miles will bring yer to 'em." "He right!" sententiously observed the Indian who had accompanied me. My estimate of the distance agreed with theirs, and upon our reaching the camp, the Rangers immediately took to their saddles, and Captain Smith ordered his men to mount. While they were doing this the red-skin addressed me, saying: "Give Shoshonee John a gun, to help shoot heap Pah-utes." "How do I know you will?" The question was prompted by the knowledge I had acquired of the Indian character. It seemed to me that if the petitioner had owned a gun at the time about which he first joined us, he might, not improbably, have kept out of our neighborhood. He, however, answered me promptly enough. "Pah-ute Ingin heap shoot Shoshonee John when catch him. Shoshonee John shoot him, too." It might be so. But Harry Arnold and Ben Painter took the same view of the case as I did, and the matter was compromised by Captain Smith ordering him to be given a cavalry sabre. At the same time, Brighton Bill, who had been listening, growled out: "'E's ha convarted red devil. Hi'm blamed hif H'i wouldn't 'a given 'im a rifle." When within a mile or something more of the camp, a halt was ordered, while some of us made a reconnoissance. Creeping up to their position, we found the band must count heavily. It had encamped on the very edge of the desert, which was here some forty miles across, without a single bush or shrub growing upon it. It formed almost a dead level, and in the dry season was so hard that a horse would scarcely leave the slightest track by which scout or red-skin could have trailed it. CHAPTER XIX. A LIVELY COMMENCEMENT--THE FIGHT IN THE DESERT--EXTERMINATION OF A BAND OF CUT-THROATS--THE CAVALRY SABRE--A CONTRAST--PERMITTED TO RETIRE AND RECEIVING PROMOTION--A LITTLE LOVE--CHANCE AND TROUBLE--WHAT CAME OF IT--"SMOKING OUT A VARMINT"--A FEW PRISONERS--THE INDIAN AGENT--NEW FRUIT ON A TREE--ALONE ON A TRAIL--THE END. After a brief council, in which Captain Smith, Harry Arnold, and myself were the principal ones who took a part, it was determined to surround them on the side where we then were, and immediately day had broken, to drive them to the desert. By doing this, we calculated scarcely one of them would have a chance of escaping. "At last, Mose!" said Le Roy, who happened to be near me, "we have the blood-thirsty devils! and may God not spare me, if I fail to kill, while a single one of them is left alive." He scarcely seemed to be aware of the meaning of his muttered words. But I knew of what he was thinking. It was of the death of Al. Simmons. In some forty minutes the necessary orders had been given, and we had advanced nearly within gun-shot of them. We had moved into our position with the most complete silence. What had startled the Indians, I was and still am unable to imagine. They had, however, discovered our approach, and yelling out their war-whoop, dashed towards us, on our centre. It was just light enough for them to make out our strength. When they found this, they recoiled, and, almost at the same instant, made a charge upon our left. For some few minutes the boys and soldiers on that side of our position had lively work, and then, finding out that there also we were too strong for them, the red-skins started out on the desert. We pursued them leisurely for some six miles. Then putting the spur to our horses, we galloped up and surrounded them. It was now daylight. We could see the work before us. Justice must be done even to such a rascally set of murdering thieves as Smoke-creek Sam's gang. When caught, they did fight, as I honestly believe no Pah-utes have ever before done. However, the blue-coated servants of Uncle Sam and the Buckskin Rangers fought better. The soldiers rode amongst the red-skins, hewing them down with their sabres, while our boys were equally busy with revolver and knife. This had scarcely been going on for as many minutes as we had covered miles of the desert, when I marked one Indian. From descriptions of Smoke-creek Sam, which we had almost all of us heard, I determined that this must be the scoundrel, and rode up to him. I was lying on the side of my horse when he saw me. Lifting his revolver, he fired three or four shots at me as rapidly as he could. The last of these crashed through the skull of the noble brute, that had borne me so well and gallantly for so many years. I felt, even at the moment in which he fell--in spite of the enemy who were in the front and on all sides of me--a cruel pang. It so happened that when I fell, Arnold was near me and had seen the shot take effect on the animal I was mounted on. He knew how greatly I valued the gift of Jack Bird, not simply on account of the giver, but on its own account. I heard his voice, as the report of his own pistol rang on the ear, almost immediately following that of the red-skin's. Giving utterance to a fierce cry, he yelled out: "You have killed the Tipton Slasher. Take that, you red devil!" Harry's ball had broken the right arm of Smoke-creek Sam, and he had gone to grass as it struck him, or, at all events, I thought so. The red ruffian had certainly fallen, and, extricating myself from the panting body of my dying horse, I leapt towards him for the purpose of raising his hair. While I was in the act of doing this, I saw that he was not yet dead. With a desperate clutch of his left hand, he was trying to grasp the revolver which had fallen from his maimed limb upon the ground. It was lying a trifle beyond his reach, and before I had time even to think of putting him out of his misery, I saw the gleam of a cavalry sabre flashing through the air. The blade fell. In another instant, the savagely brutal head of Smoke-creek Sam was hanging from his shorn neck, attached to it merely by a small portion of bleeding flesh. At the same moment when this was effected, a voice shrieked out: "Buckeeskin Mose, he now see whether Shoshonee John fight. Think him kill heap." There was clearly no more reason for doubting the sincerity of our Indian ally. "Smoke-creek Sam?" This demand was made by me with an inquiring gesture, as, in doing so, I extended to him the scalp I had just lifted. Looking first at it, and then at the head he had so nearly severed from the body it belonged to, as if to make sure of their former connection, he replied: "Heap sure." The answering affirmative was uttered with a sententious gravity, exemplarily characteristic of his red ancestry, as Cooper has painted similar races long since wiped out by our rushing civilization. Striding from us, he then looked around the battle-field for more of his brethren, upon whom he could display the reality of his detestation of them, as well as his capacity as a headsman. However, by this time the strife was well-nigh over. Not one of Smoke-creek Sam's gang could be seen standing upon his feet. The hard soil of the desert, for more than quarter of a mile square, was strown with their dead bodies. Eighty-one of the merciless scoundrels had paid with an honorable end for their bloodily disgusting crimes. Not a single red-skin had escaped from the bullet or the sabre. The band of torturing and villanous cut-throats and murderers had been totally exterminated. In this instance also, I can justly say, as I have done in Colonel Connor's battle on Bear River, that Captain Smith, although an officer in the regular service, did his work well and thoroughly. The Pah-utes, however, had not been reduced to tranquillity. As I have earlier explained, this gang was merely a section of that tribe whose atrocities and lawlessness had compelled their expulsion from it. Not, indeed, their atrocity and lawlessness against us, the white settlers, but that which they displayed at the expense of their red brethren. Scarcely had I returned and been, for a short time, in the society of my little wife, settled down in Susanville, when an incident occurred which fully demonstrated this fact. At this time, a body of Uncle Sam's blue-coats were stationed in the vicinity of Summit Lake. The cavalry was under the command of Captain Hall, and the infantry under that of Captain Meyers. It happened that two of our most prominent citizens were crossing the mountains, some four miles nearer than this post, when they were attacked by a party of red-skins. The leg of one of them, named Kesler, was broken by a rifle-ball at the first volley aimed at them by the attacking Indians. The other of the men was possessed of cool courage and indomitable pluck. This was Frank Drake. No sooner did he see his companion fall, than he asked briefly: "Are you wounded?" "The red cusses have broken my leg, Drake!" "Yer must be off, then." "How on airth can I?" "We'll soon see," cried Frank cheerily. Cutting one of the horses loose from their team, he helped Kesler on to it, in spite of the bullets which were rattling on the other side of the wagon. Then, bidding him ride to the Lake to ask for assistance from the soldiers, he proposed to fight it out alone with the Indians. Kesler remonstrated vainly with him. Giving to the horse he had cut loose a heavy lash with the whip he had previously been using, he said: "Go, yer darned fool, unless yer wish both on us to be done for, by the red skunks." The animal started with Kesler, followed by a pelting shower of bullets. None of them, however, struck either him or the horse. This unusual hint, in all probability, accelerated the speed of the latter, for he seems to have made good time. In about twenty minutes, Kesler arrived at the place where the blue-coats were stationed, and on seeing Captain Hall, told him the situation in which he had left Frank Drake, and begged him to send his friend "help at once." This officer replied in the usual official slang of the Plains: "I've lost no Indians, and I'll be hung, if I'm going to trot out my men for nothing." "Nothing! Hain't I told yer Frank Drake is fighting the red devils, by himself?" "By this time," was Hall's reply, "the man is killed. We shan't find him." In spite of this refusal, in which Uncle Sam's servant persisted, some few of his men, accompanied by several settlers who chanced to be present, at once mounted their horses and galloped off, leaving Kesler behind, to have his leg attended to by the army surgeon, if the post rejoiced in such an appendage. This is by no means invariably the case. The party galloping to save the plucky Frank Drake, made even better speed than his companion had done. No sooner were their rapidly advancing hoofs heard, than the cowardly Indians fled. Upon arriving at the point where the team had been left standing, they, at first, saw no living creature save one of the remaining horses. Frank Drake was found by them stretched under the wagon. When the red-skins ran, he knew relief was at hand, and had fainted away from loss of blood. Wounded in almost every part of his body as he was, by great luck, not one of the holes made by the Pah-utes was dangerous. Two of them were lying dead on the farther side of the road; and when he revived, he told those who had rescued him he thought he had seen a third of them carried away as they were approaching. The preceding incident of frontier life is mentioned by me for the purpose of striking a just balance with regard to the protection afforded the settlements by the Government. This will be the better appreciated by the reader, when he hears I have been told that Captain Smith was "permitted to retire," while Captain Hall has since received the reward due to his services, by promotion. Let me, before closing this volume, relate another incident which displays, in an even more striking light, the love for Uncle Sam's relatives which is so very generally exhibited by his servants. Some time in 1865 or 1866, a family had moved into Honey Lake Valley consisting of an old man and his wife, with a daughter, whose charming face and winning manners might have entitled her to a place in far better society than Susanville could by any possibility afford her. The name of the family was Pierson. Their child was called Hattie. They had settled on a ranche just below Laithrop's place and near the Hot Springs. Butch' Hasbrouck had, shortly after the family arrived, become acquainted with them, and greatly to the pleasure of the parents, had made arrangements to reside under their roof. Of course, such fair readers as I may not have terrified into closing this volume, by the too bloody tales I have written out in these pages, will readily enough divine the reason which had led him so quickly into an intimacy with the parents and their daughter. Hasbrouck loved Hattie Pierson. He had, I believe, told me, only, of his happiness when he became engaged to her. Certainly, it was not generally known. She was still so young, that her father had insisted upon the marriage being deferred until the following year. In the meantime, Hattie's beauty had attracted other admirers. These she had managed to make understand that she did not love them, without inflicting upon them, or her own kindly and gentle nature, the pain of a refusal. One of them was, however, more obstinately pertinacious. This was a man of the name of Cockrell, who, in spite of every hint she had given him, persisted in his attentions, and at last made her an offer of marriage. Being thus cornered, as it were, the girl was compelled to refuse him. In the hope of softening her refusal by giving him a positive reason for it, she blushingly owned that she was engaged to Butch' Hasbrouck. She had learnt to give him the same appellation which all his friends had so long done. What was her horror when Cockrell burst into a furious fit of passion, not only reproaching her in the vilest manner, but swearing not only to kill him but the girl also. When this occurred, Butch' had been absent with the Rangers. This was only for a short time, and on his return, Hattie told him how Cockrell had terrified her. Her lover comforted her by laughing away her fears. However, on the next day, he made his appearance where I was living, and asked me to go with him in search of this man. "What for, Butch'?" I asked. "Nare yer mind, Mose! When I find the darned cuss, yer'll know, soon enough." Of course, I went with him. But our search was a fruitless one. Cockrell had disappeared from Susanville the day before. No sooner had he heard that the Rangers had returned than he had quitted the place. When Hasbrouck found that this was positively so, he frankly told me the reason which induced him to search for the fellow. "But if you had found him, Butch', what was it you meant to do?" "What war it I meant to do? In course, shoot the darned blackguard." Up to this moment, he had been as cool as a cucumber, or, rather, as the winter snow on Bear River during my campaign in that locality. Your quiet men are always dangerous, and so I told him. At the same time, I consoled him with the reflection that Cockrell's conduct had proved this fact. After abusing little Hattie Pierson like a dastardly cur, he had cleared out, immediately after the return of her plighted lover. "P'raps yer're right, Mose!" "I know I am, my boy! A white liver always tells. So has his." "The varmint has run tu the nearest hole he could find," he said with a smile. "If we catch him, we'll smoke him out." We both laughed, and we were both wrong to laugh. In the following year, we again went upon the Humboldt, and shortly after we had done so, old Mr. Pierson decided to move further south, to Winamucca Valley, near Red Rock. When the family were passing up the east side of Honey Lake, they were attacked by Indians and all of them were murdered. When found, the body of the old man was literally riddled with bullets. Mrs. Pierson and Hattie were lying in each other's arms, clasped tightly, as if in the effort to shield each other from death. They had been slain in the same manner. Intelligence of this was brought to us. And I can never forget the effect it had upon Butch' Hasbrouck when he heard it. His face became lividly white, in spite of the tanning by exposure it had so long had. Without a word, he turned, lifted his rifle and his shot-pouch, took a small bag which he filled with parched corn, and was leaving us. Throwing my arm around his neck, I said: "Where are you going?" "After them as killed my Hattie." "Do you think I shall not go with you?" I asked. "Hand H'i too?" exclaimed Brighton Bill. Arnold and Painter were already preparing to accompany him, and, in less than an hour, we were all upon the homeward road. Our search was, for some two weeks, completely in vain. Although, near the scene of the murder, keen eyes could make out the trail, it was lost at a short distance from it, owing to the rocky nature of the soil. However, where we had first seen it, Butch' affirmed that he had discovered the track of a white man. Arnold and myself thought as he did. If so, this man was Cockrell. The belief in this fact made Hasbrouck untiring in his attempt to recover the trail. In spite of every effort on his part and ours, we were unable to do so. It was a providential chance which enabled us, at last, to fasten upon a portion of the guilty parties. These were, unfortunately, all red-skins. One morning, while on Willow Creek, we fell in with five Pah-utes. It was a surprise party both for them and us, and a luckless surprise for the red-skins. There was no chance for their showing fight. We were nearly five times their own number. Neither could they fly; we had surrounded them. Butch' had at once recognized upon them portions of old Pierson's clothing and some of Hattie's trinkets. We could not shoot them down in cold blood, and after a brief council, decided upon disarming and taking them with us as prisoners to Susanville. Had Cockrell been with them, I honestly believe he would never have left the spot alive. Hasbrouck would certainly have slain him where he stood. Nevertheless, he made no opposition to our present purpose. In his horror and wrath at the crime of the white scoundrel, he seemed to pass over that of the red devils who had aided him in accomplishing it, as scarcely worthy of notice. Accordingly, they were taken to Susanville and placed in a species of lock-up which there did duty as a jail. As we quitted Willow Creek, it may perhaps be mentioned that one of the red ruffians appealed to us to let him go, on the score that he had done nothing but "shoot him gun into old white man." This plea of innocence was necessarily unattended to. We had intended to give them a fair trial, and it was to come off very quickly. It is only in large cities that justice is slow and dilatory. But on the morning immediately preceding the day which had been fixed for it, I mean the second morning of their imprisonment, Harry Arnold, in company with Butch' Hasbrouck, met me. It was in front of J. I. Steward's hotel. The former said: "Cap! we were coming to see you." "What is up now?" He had given me the rank I had held when out with the Rangers. This he seldom did, even then, unless we were in active and trying pursuit of the red-skins. What did it mean? "Wall, Mose, du yer want the infarnal red cusses who helped murder my Hattie to git clean off?" demanded Butch'. "Certainly not!" "Shut up, Butch'," exclaimed Harry, "until we are somewhere, where none can hear a word you are saying." "Ye're jist right. I will." When Arnold spoke last, I noticed that his strong fingers had grasped the arm of his companion, tightly. Moreover, I was enabled to remark that the face of the latter had more of its old vitality. This was, however, at present, by no means of an alluringly agreeable character. His eyes seemed to have the very devil in them. When he replied to Harry, he strode rapidly up the street. Arnold and myself followed him, until we had passed the last house or log shanty in it, and had reached a clear and open spot. Here I came to a dead halt. "And now, man, what is it you have to tell me?" "Du yer know the skunk the folks in Washington sent to Pyramid Lake, last fall, as [3]Injun agint?" "Yes!" "What d'yer think he's a' goin' tu du with the cuss'd red devils we cotched up thar," as he said this, he gave a jerk with his thumb in the direction leading to it, "at Willier Crik?" "What can he do with them?" "He's a' goin' to rin 'em off to-morrer, on to the Resarvation. So we can't du nothing with them," Hasbrouck replied savagely. "You must be dreaming, Butch'," I exclaimed angrily. "The thieving scoundrel doesn't dare do it." "Doesn't he?" asked Arnold, with a bitter smile. "Why! he isn't even one of Uncle Sam's blue-coats!" Arnold then explained to me how the other Ranger had learned that this plan had actually been decided upon, and gave me the names of some of our more timidly loyal fellow-citizens, who had been induced by the agent to guarantee him their support. What was there for us to do? This fellow actually represented our respected Uncle! He had probably called for the assistance of the regulars stationed in the vicinity of Susanville. Little doubt, perhaps, existed in our minds that our boys could have whipped them with the help of their friends, who, I firmly believe, would have turned out in mass, at such a call as we might have made. But this would have been insurrection, or treason, or something of the sort. I could see nothing left for us to do, but to grin and bear it. That was a natural necessity. But somehow or other, on that night the matter was removed from our hands, as well as that of the Indian agent aforesaid. While we were all sleeping the sound slumber of law-abiding citizens of the United States, a party of masked men overpowered the jailer, and broke into the prison. On the next morning, a fine tree which stood at the side of Albert Smith's dwelling-house bore a new kind of fruit. The red-skins who had murdered Hattie Pierson and her parents were dangling from its branches. They had paid for their crime with its legitimate penalty. It was a sound and vigorous specimen of frontier justice. Suspicion pointed its finger at many of my fellow-citizens, possibly, myself included. The Indian agent was furious. But the perpetrators of this act of justice, outside of law, kept their own counsel. Up to the present, as I have reason to know, suspicion has failed to obtain positive proof of the hands that hung the five Pah-ute assassins. This volume is now drawing to a close, as in 1869 I quitted that portion of the country in which I had so long been residing. Nevertheless, in the preceding year, one more bloody act occurred which it may be necessary to record. Hiram Partridge and Vesper Coburn were at this period keeping the station at Deep Hole Springs, to which my pilgrimage in the winter of 1861 with lame Tom Bear may be remembered by any one who has not shrunken from my company up to the present time. Hiram was a cousin of John Partridge, and had once been a partner with me in working my claim at the mines on the Humboldt. Vesper Coburn was an old schoolfellow and playmate of mine, when we were no more than children. Consequently, I no sooner heard of their murder than I determined, were it within my power, to avenge it. Previous to this, the organization of the Buckskin Rangers had been broken up. Susanville had somewhat declined from its old prosperity. If the settlement round Honey Lake had been growing at all, it was certainly not doing so, at its right end. Montana had sprung into sudden prominence, Idaho was greatly increasing in wealth and the number of its inhabitants, while other places in the surrounding section of the country, to the south and west, were rapidly outstripping us. Many of my old comrades had gone to the two places I have more distinctly named, while some of them had struck on beyond, as far as Lower California. When this outrage occurred, I chanced to be at Reno, a small town on the line of the Central Pacific Railroad, which was then completed as far as Salt Lake City. It is at Reno the junction is now formed with the line for Virginia City, Nevada. Some months had passed subsequent to the death of Partridge and Coburn, when I encountered three red-skins in the vicinity of this place, and recognized the horse on which one of them was mounted as Hiram's property. Beside this, they all of them wore articles of clothing which were decidedly not made by the Indians. Had anything else been wanting to convince me of their being the criminals, this was supplied by my personal knowledge of the faces of two of them. These had been in the actual employment of the murdered men. They started on their return to the mountains, and I followed them. My pursuit only counted one white, all told--myself. Their number was triple mine. The odds were sufficient to justify the weaker party in employing stratagem. Suffice it that I did so, and counted three scalps against the deaths of my old playmate and recent partner. If any doubt had been entertained by me of the justice of this action, it would have been speedily dispelled by the additional proof shortly after afforded me. It was only a few days after my return to the Humboldt, that a red-skin, known by me as Pah-ute Jim, accused me of killing his brother, one of the two Indians who had been employed by my murdered friends. "Yes!" I unhesitatingly answered. "I did kill him, because he helped to kill Partridge and Coburn." "Umph!" he ejaculated. "Natches heap tell 'um kill. No kill, Natches heap kill Injin." Natches, I ought possibly to mention, was, at this time, the chief of the Pah-utes. * * * * * With this incident, I may fairly conclude. My Indian hunting, trapping, and fighting ended with it. Since this I have been engaged in mining and other pursuits, having resided for some length of time in Salt Lake City among the Mormons. Should my first literary venture, my dear reader, prove tolerably successful, Heaven only can tell whether it may not be followed by another. If so, it is just within the range of possibility, I may turn from Indian fighting to Mormon polygamy. I can scarcely say which you may think the least interesting. But I can honestly vouch for it, the many-wife business will be the most amusing. FOOTNOTE: [3] Unfortunately, I am unable to recall the name of this individual, and therefore cannot pillory it. 
46602	----	(MormonTextsProject.org) LYDIA KNIGHT'S HISTORY. THE FIRST BOOK OF THE NOBLE WOMEN'S LIVES SERIES By "Homespun." JUVENILE INSTRUCTOR OFFICE Salt Lake City, Utah. 1883. PREFACE. The growing demand for our own literature among the youth of this people has induced us to undertake the publication of a new series of books. The general satisfaction which the books of the Faith-Promoting Series have given, encourages us in the hope that this new series, which is designed to contain various items of interest and instruction from the lives of our noble sisters, will also be worthy of the perusal of the Saints. We present, as the first book of the Noble Women's Lives Series, the history of a lady who early joined the Church, and remained faithful through the various trials and hardships to which the early Saints were subjected. And now, when in the evening of life, her influence is still being felt for good in Zion. The history of such persons should be written that the young may be stimulated to emulate their noble examples. That this little work may prove both entertaining and instructive to those into whose hands it may come is the earnest desire of The Publisher. LYDIA KNIGHT'S HISTORY. CHAPTER I. A little girl with light-blue eyes and fair hair sat under the shade of the forest trees pulling a sheep-skin. One by one her brothers and sisters, older and younger than she, had grown weary of the work and wandered off to play. "Oh, Lydia, how can you sit there over that tiresome work. Look at the shadows under the trees, and the squirrels calling to us to come and chase them from limb to limb. Let's have a play," said the last little boy as his patience at length had ebbed away. "No," replied the fair-haired maiden, and the firm little mouth took another line of determination as she spoke, "I shall not leave the sheepskin till the last lock is pulled." A "clearing" in the forest of the western part of New York State, a large comfortable cabin on a rise of ground near the center of the space, with wide-open doors and floors of gleaming white, waving grain on one side of the house and a large vegetable garden on the other side constituted the scene of a home in the forest wilds, which was a common one in those days--the years between 1810 and 1820. The circle of high waving trees gave a grandeur and beauty to the view that nothing else could possibly do. The little girl who sat so steadily at work had been brought by her parents two years previously to this wild western home. She was born in 1812, in Sutton, Worcester Co., Mass., and eight happy years had been spent in her earliest home. Shall I tell you about her father, whose name was Jesse Goldthwait? He was a medium-sized, well-built New Englander, prudent, industrious and the possessor of a firm will. Her mother was a quiet-spoken woman, but she bad an ardent temperament and a great deal of natural refinement. She had had some scholastic advantages and was exceedingly ambitious for her children. Five sisters and six brothers had Lydia, and a very happy and peaceful family they were. Don't you know what "wool-pulling" is? Well, while my little girl is finishing her work I will tell you: When the sheep was killed for family use, the skin was rolled up by the thrifty farmers in ashes or lime and laid away for some time. Then the wool could easily be separated from the hide. This last piece of labor generally fell to the children. And in Jesse Goldthwait's family none of the children would keep to the work but Lydia. So that it soon passed into a proverb, when Lydia exhibited that determination in anything which was so striking a point in her character, they would say to each other: "It's no use trying to make her give up her design. You know Lydia never leaves till the last lock is pulled." The years passed on and Lydia grew apace. But as she attained to early womanhood, she did not lose the slender form, the quiet voice she had inherited from her mother, or the firm will her father had bequeathed to her. She was brought up to habits of work and she had also received religious training from her parents. When the girl was about fifteen years old, a council was held concerning her by her father and mother: "Let us send the girl to school, father: you are comfortable for means, and Lydia is a good, obedient girl." "That she is," replied the father, "and studiously inclined. I will think it over, mother." After some deliberation, a boarding-school was chosen, and the girl placed under proper care. Who cannot fancy the life of a school-girl of fifteen? Happy, careless as to the future, mindful of the husking-bees and quiltings, and with bright, shy glances for the youths who begin to "wish to see you home." Among Lydia's acquaintances in the village where she was attending school, was a young man whose name was Calvin Bailey. One who was a stranger in the village, but his smart, dapper ways, and his smooth address won him many friends among the thoughtless, the youth and the pleasure-loving of the villagers. "He is _so_ nice," said the girls. "Calvin is the right sort of a fellow for a frolic," added the young men. Lydia admired the young man in common with the rest of her companions, and was far too young, too much of a child to dread the very smoothness which so often covers a wicked heart. The Winter passed into Spring and Lydia returned to her home. That Summer in her happy home was one long to be remembered by the girl who was fast hastening to so different an experience in life. The rides with her brothers, the hunts in the forest for nuts, for cones, for flowers and for rare ferns, the quiet, happy talks with her mother, the lovely Sabbath evenings when Father Jesse would solemnly tell of the mysteries of God. All these home joys were hardly appreciated at the time, but long after remembered with sharp pangs of agony. When the Winter came, she returned to her school, and now the acquaintance already began with young Bailey, ripened into a mutual attachment, and in the Fall of 1828 the couple were married. For a little time all went well. But the old, old story was told again. The story of a man's cruelty and a woman's suffering. The young man was one who "drank occasionally." Had he been accused of being a drunkard he would have been highly insulted! But the misery of the poor girl was just as real as though things received their right names and "a spade be called a spade." Shall I attempt to picture her sufferings? The long, lonely hours of waiting, the longing dread to hear the stumbling footsteps, the tortures of fear, the vile abuse, the bitter cursings heaped upon her head, the vain regrets, the puny hopes of a better life born but to be strangled by the next night's waiting agony, the gradual benumbing, crushed feeling that life was made but for suffering--shall I tell of this? No! for those who are waiting and watching for the unsteady step know all I can tell, and they who have never borne the dreadful burden would not understand me. This firm, quiet wife endured it all in silence. The home they owned was some distance from her father's, and she was too sensitive to complain of one whom she called by the sacred name of husband. In 1829, a little girl was born, and this great blessing soothed the aching heart of the youthful mother. The months and years went on, and one morning when Lydia had been married about three years, she woke up to find herself alone, deserted by her husband, poor and almost friendless. What should she do? What could she do? The only course open to her was to return to her father's home; but this was a little trial to her proud spirit. Still it was all that was left for her to do; and taking her little girl by the hand, she entered her parents' home and begged their sympathy and support. She did not ask in vain; the farmer and his wife wept at her sorrow, but gladly took her to their arms once more. In six months after her return, a little boy was born to her, Feb. 1832, but died almost at its birth. The girl was quieter, sadder and more subdued than ever. Her work was well done but no light laughter went with it. Tears were often in her eyes, and a constant aching was at her heart. One year passed away, and in January, 1833, the little girl, her mother's only comfort, was taken ill and died. The mother felt she had indeed drank the last bitter drop from sorrow's cup. She little dreamed of the grand drama of the future, in which she was to act so noble a part. God alone could soothe or heal the wound, and He did. CHAPTER II. Snow on the fields, on the hills and in the valleys. Snow on the house-tops and in the crevices. White, soft, dazzling snow. The scene without was lovely beyond description. The trees weighted down with their crown of glory. But within, the inmates of the farm were comparatively prisoners. "My dear," the mother said to her husband, "Lydia is full of sorrow. Her thoughts are far from her works; I fear for her unless something can be done to draw her mind from her trouble." "Well, wife, these things are beyond our power Lydia will be all right in time." "Pray God it may be so," she fervently replied. In February, 1833, a young man who had been reared near Lydia's birthplace, by the name of Nikerson, paid a visit to the Goldthwaits. In reply to their friendly questions, he told them he had settled in Upper Canada, had married the finest little woman in the kingdom, and was getting wealthy at merchandizing. "What ails Lydia?" he asked one day. "She is ill and full of sorrow." And then the sad story was told. And at its close, the young man sat silent for some time with tears of sympathy in his eyes for the poor young creature. Finally, looking up, he said: "I'll tell you what, Mrs. Goldthwait, let me take that girl home with me, and I'll warrant my wife and I will bring back the roses to her cheeks, if kindness and comfort can do it. Don't you think a change of scenery and travel, with all its distractions, will occupy her mind to the exclusion of other things?" "I am sure the change of climate would be of benefit, if we could get father and Lydia to consent to it," replied the mother. So after much consultation, it was arranged that when Mr. Nickerson returned, Lydia should go with him. They started out in the last of February, and traveled by sleigh. The usual route to Canada, was down to Buffalo, across the Niagra river, then on up the lake shore. Mr. Nickerson's home was situated about the middle on the Canada side of the lake some distance from the shore, and he thought that by crossing the lake on the ice, he would save a hundred miles travel. They stopped at a hotel about twenty five miles above Buffalo on the Lake Erie shore, and although told that no one had ventured to ride over that winter, he was determined to go across. So one bright sunny morning they started. Fifteen of the twenty miles were traversed in speed and safety, when lo! they were stopped by a fissure in the ice about two feet wide, and stretching up and down as far as the eye could see. The ice was, of course, thin on the edges. But out, and over the chasm jumped the venturesome young man, and after stamping around and trying the temper of the frozen floor, he decided it would be all plain sailing when once across. This determined, he made a spring for the side where Lydia sat in the sleigh. One, two, three, over he goes,--but oh, horrible! the ice gives way and down he goes into the dark, silent waters beneath. Instinctively he threw one arm out, and resting it on the shelf of ice above him, succeeded in gradually drawing himself up on the ice. Nothing could turn him from his purpose, however, and accordingly he unhitched the horse, made him jump across, pushed the sleigh, with the trembling girl seated in it, after the horse, jumped over once more himself, and was soon under way again. Save that his clothes were frozen on him, neither Mr. Nickerson nor his companion felt any bad effects from their adventure. Reaching a hotel, they soon warmed and rested. From there to Mount Pleasant, which was his home, no incident occurred worthy of note. Arriving at the house, Mrs. Nickerson met the travelers with a hearty welcome, and in the kind, thoughtful attention of this worthy couple, the sore heart of the patient girl was soothed and rested. The complete change of the mode of living, scenery and people had its effect upon her, and she grew more resigned day by day to her broken life. The people who lived in the thriving little village were hospitable and kind. They were mostly Methodists. A man by the name of McIntyre, who was a class leader, induced Lydia to take a Sunday school class, and she was much interested in her labors in this direction. The Spring and Summer came and passed away and Fall came. Few strangers visited the little village and life passed quietly on. One day in October, 1833, a wagon load of people stopped at the door, and great was the surprise of all, when the party proved to be old Mr., and Mrs. Nickerson and the youngest son, Levi, who, of course, was Freeman's brother. They had with them two strange men. But we will let another chapter tell who and what they were. CHAPTER III. Although so remote from the States, rumors of a new prophet and a "golden bible" had reached Mount Pleasant, and had been wondered over and commented upon. Freeman had been told that his parents had joined the new Church, and he was rather disgusted with the information. It will be necessary to say here that the old gentleman was indeed full of the gospel he had embraced, and was so anxious for the eternal welfare of his sons in Canada, that he had hitched up his carriage, gone on a visit to Kirtland and prevailed upon the Prophet Joseph Smith and Elder Sidney Rigdon to accompany him on a visit to his sons, Moses and Freeman, in Mount Pleasant. These two brethren were the strangers who were with the aged parents. "Well father," said Freeman when told who they were, "I will welcome them for your sake, but I would just about as soon you had brought a nest of vipers and turned them loose upon us." Moses and Freeman were wealthy merchants and men of influence in Mount Pleasant. On the evening of the arrival, after the bustle of welcome and a warm supper were over, everyone was too tired to talk, so all retired to rest. Next morning many were the curious glances that Lydia cast at this strange man who dared to call himself a prophet. She saw a tall, well-built form, with the carriage of an Apollo, brown hair, handsome blue eyes, which seemed to dive down to the innermost thoughts with their sharp, penetrating gaze, a striking countenance, and with manners at once majestic yet gentle, dignified yet exceedingly pleasant. Elder Rigdon was a middle-aged man of medium hight, stout and quite good-looking, but without the noble grandeur that was so distinguishing a mark of the prophet. The day was spent by the travelers in examining a fine new store which had just been erected by the Nickerson brothers, and in looking around the premises as also in walking through the village itself. The Elders were very wise. They said nothing about their views or doctrines, but waited patiently until some one should express an interest. As evening drew near Mr. Nickerson became anxious to hear something of the newcomer's faith. "Oh," said he, "just let him talk; I'll silence him if he undertakes to talk about the Bible. I guess I know as much about the scriptures as he does." This was to his wife whom he directed to place the family Bible on the table in the parlor. As soon as supper was over, he invited his visitors and family to go up stairs to the parlor, where he said they would have some talk. All, accordingly, repaired to the large well-furnished room, and then Mr. N. said to the Prophet: "Now, Mr. Smith, I wish you and Mr. Rigdon to speak freely. Say what you wish and tell us what you believe. We will listen." Turning to his wife, he whispered, "now you'll see how I shall shut him up." The Prophet commenced by relating the scenes of his early life. He told how the angel visited him, of his finding the plates, the translation of them, and gave a short account of the matter contained in the Book of Mormon. As the speaker continued his wonderful narrative, Lydia, who was listening and watching him intently, saw his face become white and a shining glow seemed to beam from every feature. As his story progressed he would often allude to passages of scripture. Then Mr. N. would speak up and endeavor to confound him. But the attempt was soon acknowledged even by himself to be futile. The Prophet bore a faithful testimony that the Priesthood was again restored to the earth, and that God and His Son had conferred upon him the keys of the Aaronic and Melchisedek Priesthoods. He stated that the last dispensation had come, and the words of Jesus were now in force--"Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned." Elder Rigdon spoke after the Prophet ceased. He related some of his early experiences, and told those present that he had received a testimony for himself of the truth of what Joseph had said, and then exhorted all present to take the advice of the ancient Apostle James, and ask God, and the testimony would be given to each one; for God is the same now as He was anciently, and has communicated His only gospel to men. "God," said Elder Rigdon, "is no respecter of persons, but will give to all that ask of Him a knowledge of the things Joseph Smith has declared unto you whether they are true or false, of God or of man." You may be sure that by this time Mr. N. was quite willing to sit and listen, saying but little to interrupt or confound. After both men were through speaking, many questions were asked by all present for information. The listeners were honest-hearted people, and when truth is told to such, they are constrained to accept and believe. "And is this then," said Mr. N., "the curious religion the newspapers tell so much about? Why if what you have just said is not good sound sense, then I don't know what sense is." A feeling of agreeable disappointment was felt by Mr. N. and family that these strange men were so different to the various representations of them. Seldom have any petitions been sent up to heaven more fervent and earnest than were those of the inhabitants of Mr. N.'s home that night. Next day notice was sent out that there would be public preaching in the Nickerson Bros', new store-house. A large and attentive audience was present. Elder Sidney Rigdon spoke to the people with great clearness on the first principles of the gospel, and closed with a strong testimony to the truth of so-called "Mormonism." The Prophet then arose and poured forth a golden stream of words, many of which were verily pearls without price. Setting forth the restoration of the gospel and the great work that had commenced on the earth. With power he exhorted every one who was present to seek for the truth of his and his companion's words from the source of all light, all truth, all religion, and a knowledge of the truth of the same should surely follow. Great was the excitement among the peaceful dwellers in Mount Pleasant. The next day Mr. N. and wife, his father and mother, accompanied by the two strangers, went a distance of ten miles to visit some particular friends and tell them of these wonderful things they had heard and by this time fully believed. Returning the following day, religious services were again held in the Nikerson store-house. A large and attentive audience listened to all that was said, and at the close of the meeting several persons came forward and requested baptism. The day following a meeting was again held, and after it was over the Prophet baptized twelve persons, among whom was Lydia Bailey, Mr. N. and all of his household. She who was always so sober and full of reflection had received the glad message with trembling joy. She was filled with a bright, peaceful influence and was full of gratitude that God had spared her to hear and accept His glorious gospel. How often we wish and even pray for that which would be our greatest misfortune! The lonely girl had thought of death and its rest with a longing heart, but now, why here was life, life eternal! Life filled to the utmost with good works, joy, and happiness. No matter what should come now, she should know it was all for the best. That is one of the greatest charms of our holy religion. Whatever is, is always for the best if we are only true and pure. So into the water goes Lydia with a light step and happy heart. She was so filled with the Holy Ghost while standing in the water after she was baptized that she was constrained to cry aloud, "Glory to God in the highest! Thanks be to His holy name that I have lived to see this day and be a partaker of this great blessing." In the evening, the new members of the Church assembled in Mr. N.'s house for confirmation. God bestowed His Spirit very freely and the Prophet gave much valuable instruction. Two more persons came to the Prophet and requested baptism at the meeting the next day. It was attended to and a branch of the Church was organized. Freeman Nickerson was ordained as the presiding Elder. The evening of this day (which was the seventh day, the Prophet had been there, and came on Monday, October 24, 1833), the family were all seated around the wide, old-fashioned fire-place in the parlor listening to the Prophet's words and full of rejoicing. "I would be so glad if some one who has been baptized could receive the gift of tongues as the ancient Saints did and speak to us," said Moses Nickerson. "If one of you will rise up and open your mouth it shall be filled, and you shall speak in tongues," replied the Prophet. Every one then turned as by a common instinct to Lydia, and said with one voice, "Sister Lydia rise up." And then the great glory of God was manifested to this weak but trusting girl. She was enveloped as with a flame, and, unable longer to retain her seat, she arose and her mouth was filled with the praises of God and His glory. The spirit of tongues was upon her, and she was clothed in a shining light, so bright that all present saw it with great distinctness above the light of the fire and the candles. The visitors had desired to return on the next day, which was Tuesday. Accordingly, preparations were made for their departure. It was decided that the Prophet and Elder Rigdon should return by crossing Lake Erie, Freeman giving them the money to do so. They all started out together-- old Mr. and Mrs. Nickerson, and Joseph and Sydney. The journey was thus shortened by two or three hundred miles for the Prophet and his companion. That morning, while the team was being hitched up, Joseph paced back and forth in the sitting room in deep study. Finally he spoke up and said: "I have been pondering on Sister Lydia's lonely condition, and wondering why it is that she has passed through so much sorrow and affliction and is thus separated from all her relatives. I now understand it. The Lord has suffered it even as He allowed Joseph of old to be afflicted, who was sold by his brethren as a slave into a far country, and through that became a savior to his father's house and country. Even so shall it be with her, the hand of the Lord will overrule it for good to her and her father's family." Turning to the young girl he continued: "Sister Lydia, great are your blessings. The Lord, your Savior, loves you, and will overrule all your past sorrows and afflictions for good unto you. Let your heart be comforted. You are of the blood of Israel descended through the loins of Ephraim. You shall yet be a savior to your father's house. Therefore be comforted, and let your heart rejoice, for the Lord has a great work for you to do. Be faithful and endure unto the end and all will be well." Immediately after that the party set out, and left behind many warm and faithful friends. The good work thus commenced continued with unabated vigor and numbers came forward and were baptized. CHAPTER IV. Lydia remained here until the Summer of '34, and then, on seeing a chance to return within about eighty miles of her home in western New York, she did so. At a town called St. Catherine she remained some two months, and then went by stage to her father's house. So beautiful was this gospel in the eyes of the ardent girl, that she felt that all that was needful for her parents to share in her joy, was simply to tell them the story. But as is often the case, the father and mother, although so good and kind, could not comprehend the truth. "Lydia," said the mother, "you don't mean to tell me you have united yourself with those disgraceful Mormons. To think that my daughter should dishonor herself by being cheated and deluded by those imposters!" "Oh, mother," the tearful Lydia replied, "don't call those great and good men imposters, whom I have had the honor to see and know. Indeed they are true gentlemen and earnest Christians. If you would only let me tell you of these great truths that have been revealed from heaven." But arguments and tears were of no avail. Nothing could induce the indignant mother who was a strict Presbyterian, or the quiet father, who, although professing no religion, was conscientious and moral, to accept her views for one moment. On the other hand, the principles Lydia had embraced were too precious to be given up for father or mother, tenderly loved as they were. "It's no use," at last said the mother, "you know Lydia never would leave the sheep-skin till the last lock was pulled." The girl grew restless and unhappy under the constant railery and derision showered upon the despised religion by her parents, while, at the same time they gave much pity and sympathy to their poor deluded daughter. At last she decided upon going out to Kirtland which was then the gathering place of the Saints. Seeing her so determined Mr. and Mrs. Goldthwait gave Lydia ample means to go to her destination, and be comfortable and respectable. In the Spring of '35, once more this lone woman started out on a journey. On reaching Kirtland, the family with whom Lydia had traveled, set at once to make arrangements to settle down. Leaving his wife and Lydia at the hotel, Mr. Knight, for that was the gentleman's name, went out, soon returning with his brother Vincent, who was a resident of Kirtland. On being introduced to Lydia, Vincent Knight said: "Sister, the Prophet is in bondage and has been brought into distress by the persecutions of the wicked, and if you have any means to give, it will be a benefit to him." "Oh yes, sir," she replied, "here is all I have. I only wish it was more," emptying her purse, containing, perhaps fifty dollars, in his hand as she spoke. He looked at it and counted it and fervently exclaimed: "Thank God, this will release and set the Prophet free!" The young girl was without means now, even to procure a meal or a night's lodging. Still the sweet spirit that rested upon her whispered "all will be well." As evening drew on, Vincent Knight returned and brought the welcome news that Joseph was at liberty, and Lydia's joy to think that she had been the humble means of helping the Prophet was unbounded. After talking some time Vincent remarked to her: "Now sister, if you think you can be comfortable and happy with my family, you are welcome to a home there. You shall be as a sister to my wife and myself." Was not here the promise of the spirit beautifully verified? For six or eight months Lydia lived a pleasant life beneath this good man's roof. In the Fall of '35, the Prophet's brother Hyrum requested Lydia to come to his home and assist his wife. He promised her she should receive all the care and thought that could be given to her if she really were at home. She complied with the request, and while living there became acquainted with one of the brethren who boarded at the place while working on the Kirtland Temple. His name was Newel Knight, although not related in any way with the Knight family spoken of in the beginning of this chapter. The young man was tall, had light brown, hair, a keen blue eye and a very energetic and determined manner. "Brother Knight is a widower," remarked Sister Smith one day when she and Lydia were busily at work. "Oh indeed," laconically replied the girl. "Yes, poor fellow. He lost his wife last Fall. She was a delicate woman, and the many trials and persecutions she suffered were too much for her frail body, and she died when her baby was but two days old. The little one lived but a few hours. Poor Brother Knight! His heart was almost broken. He has a little boy three years old living with his aunt, Newel's sister. Poor fellow, he is very lonely." Lydia went on with her work making no reply, although her heart ached with sympathy for the desolate young man; for was _she_ not well acquainted with sorrow? did not she know the anguish of being alone? But well she knew that friendly interest was all she could give to this noble man who had so plainly shown his interest in her. One day as they sat alone together in the family room. Newel said to her kindly, very gently: "My child, you seem very lonely as well as myself. Why can we not comfort each other?" "Sir," she replied indignantly, "I know my condition is lonely and not a desirable one, but I do not wish you to insult me. I have not the slightest knowledge where my husband is, or whether he is alive or dead. But I do not wish to take any step to make my condition worse or bring shame upon my family and deprive me of the salvation I am seeking to obtain." With these words she immediately left the room giving him no opportunity to make a reply. Several days passed without giving Newel the chance he wished for to apologize and explain to the offended girl. Meeting her at last he told her he was sorry to have incurred her displeasure, and endeavored to show her that according to the law she was a free woman, having been deserted for three years with nothing provided for her support. But all that he said had no influence on Lydia who replied calmly that she was of the same mind she had been a week previous. But love is not killed so easily. Newel continued to make every endeavor to persuade Lydia to relinquish her own feelings, and accept the freedom that the law offered; but Lydia remained firm. The young man was finally so convinced that she could not be persuaded, and so full was he of the desire to have the woman he felt God had designed to be his wife, that he fasted and prayed three days and nights, and then sought the Prophet and presented the case to him, that he might get the word of the Lord. Accordingly, Joseph presented his petition to the Lord, and the reply came that Lydia was free from that man. God did not wish any good woman to live a life of loneliness, and she was free to marry. Also that the union of Newel and Lydia would be pleasing in His sight. Full of joy Newel sought Lydia and communicated the word he had received. No longer need the lovely girl fight this love that had grown up in both hearts. Throwing herself on her knees she poured out her soul in thanksgiving to God for His precious blessings. How unworthy she felt! What a thrill of joy went through her when she was told God had spoken to His servant Joseph concerning her, His humble handmaiden. Thereafter she gave her consent to marry Newel, and in a few days the news came to her of her husband's death. Was not this a convincing testimony of the truth of Joseph's word? CHAPTER V. It was the advice of both Brother Hyrum and his wife, Jerusha, that the marriage should take place at once, and, as Lydia's objections were all overruled, preparations were made immediately. On the 23rd of November, 1835, was the day chosen. Brother and Sister Smith decided to have a wedding-supper and invite some guests. Accordingly, in the afternoon of the 22nd he set out to invite the friends of the family. Going to father Smith's, he asked them all to be present. Hastening on to Joseph's house he acquainted him with what was to take place the following day, and then requested him to be present. As Hyrum was hurrying away, Joseph called out: "Stop, Brother Hyrum, don't be in such a hurry. Where are you going now?" "Oh, I can't stay, I must make haste, as I have to go down and ask Seymour Brunson to come up and marry them." "Stop, Hyrum! I tell you to wait a moment. You need not go down and ask Brother Brunson, for I mean to marry that couple myself." Hyrum looked at his brother in astonishment at this announcement, for heretofore those who wished to be married were obliged to employ either a justice of the peace or a licensed minister. The law of Ohio did not recognize the "Mormon" Elders as ministers, and it was a punishable offense for a lay man to officiate in that capacity. In fact, several Elders had been arrested and fined for the performance of this act. Seymour Brunson had been down in the southern part of the State where prejudice did not run so high and had obtained a license to perform the ceremony. Consequently the Saints employed him whenever there was a couple to be married. "Very well," replied Hyrum, "you know best. We will be very glad to have you do so." The evening of the 23rd, about a dozen people gathered in Brother Hyrum's parlor, all of them intimate friends of the Patriarch and his family. The young couple stood up, and the Prophet arose and commenced the ceremony. At its close he pronounced them husband and wife by the authority of the Priesthood which he held. Thus was the first marriage ceremony ever performed by the Prophet Joseph Smith. Here was laid the foundation stone of the grand structure of our marriage ceremony. The revelation of sealing was not given, but after he had united the two he blessed them with fervor. Then turning to the company he exclaimed: "Our Elders have been wronged and prosecuted for marrying without a license. The Lord God of Israel has given me authority to unite the people in the holy bonds of matrimony. And from this time forth I shall use that privilege and marry whomsoever I see fit. And the enemies of the Church shall never have power to use the law against me." And so it was. The following Sunday he married four couple in public meeting, and continued to do so until his martyrdom without being molested. After Joseph had thus spoken, some of the company asked some questions and he continued to speak and instruct them on the principle of marriage. Much that was entirely new to the Saints was revealed in his conversation, and again Lydia saw that strange, brilliant light shine through his features, like the mellow radience of an astral lamp, only purer and brighter. The guests parted that evening with many good wishes for the two, who had suffered so much and were now about to commence the ascent of life's steep hill together. But few misgivings were felt, however, as all knew how genuinely good both were. The Patriarch gave Brother and Sister Knight a hearty invitation to remain with his family during the Winter, and not attempt to set up housekeeping until they removed to their western home. They gladly accepted his offer, and spent several busy, happy months in this pleasant home. Newel continued his labors on the temple, and in the evenings attended the schools for the Elders, organized that they might receive instructions preparatory to their endowments. Occasionally a lecture would be given, and at it always would be found Brother and Sister Knight. How glorious it was to live during those brief Winter months receiving light upon light, revelation upon revelation as it flowed from the prophetic lips of Joseph! When the lower room of the temple was completed an invitation was issued to all the Saints to assemble on the 27th of March, 1836, to witness the dedication of the first temple that had been built to the name of the Lord in these days. On the appointed day a large congregation was gathered inside and outside the building. At nine o'clock, services were commenced by Sidney Rigdon reading the ninty-sixth and twenty-fourth Psalms. Singing and prayer were then offered, after which a discourse was delivered by Elder Rigdon. An intermission of twenty minutes was made between the morning and afternoon services; the people, however did not leave their seats. In the afternoon, after the usual preliminary exercises, Joseph made a short address, and called upon the various quorums to sustain the presidency of the Church and all those who were called to preside. After singing, Joseph offered the dedicatory prayer, which will be found in the Doctrine and Covenants, Sec. 109 of the new edition. At the close of this sublime prayer the congregation shouted as with one voice, "Hosanna! hosanna! hosanna to God and the Lamb! amen! amen and amen!" The sacrament was then administered. F. G. Williams arose and testified that while the prayer was being offered, a personage came in and sat down between Father Smith and himself, and remained there during the prayer. He described his clothing and appearance. Joseph said that the personage was Jesus, as the dress described was that of our Savior, it being in some respects different to the clothing of the angels. David Whitmer testified to seeing angels present. The services were closed by singing and prayer. The Saints enjoyed a glorious day, and the temple was filled, as Lydia says, with the glory of God. Cannot we, who are of the later generation, picture to ourselves this grand meeting, when Jesus and His angels were present and the glory of God was felt like a burning fire? What privileges our fathers and mothers enjoyed! How blest were they! And as we look back, it seems to us that we could gladly partake of their many and severe trials if we might enjoy their glorious blessings. After the dedication, partial endowments were given to the Elders, Newel receiving his with the rest of his quorum. Shortly after this Brother Knight was released from his labors on the temple, and decided to return to his home in Clay Co., Mo. But how were they to get home? Newel had received no remuneration for his year's labor on the temple, but he freely donated it to the cause of God. One day as they were talking over this difficulty Lydia remarked, "If we only had the sum I gave to the Prophet when I first came in, we could fit ourselves out very comfortably." "Why, did you give the Prophet some money? Well I'm sure I thank God that you were able to help him in his distress, and I have no fear but what God will remember us as you remembered His servant." This faith was not in vain. The following day Joseph stepped in, and, after shaking hands, said, "So, Newel, you are about to depart for your western home. Are you amply provided for? Are you not in rather straightened circumstances? I know how you have worked for nothing for the past year, and I know also that you will get your reward." "Yes, Brother Joseph, we are rather cramped just now for means," replied Newel. "Just so. Sister Lydia, I have not forgotten how generously you helped me when I was in trouble." "Oh, Brother Joseph, I have never felt for one moment that you were under the slightest obligation to me; I was only too glad to be the humble instrument of your release from our enemies." "All right, Sister Lydia. However, I shall remember you." He then left the house, but returned again in a little while and placed in the hands of this worthy couple about double the sum Lydia had given him, telling them to fit themselves out, and go comfortably provided for to their new home. This little act well illustrates the just, and, at the same time, generous character of our noble martyr. Brother Hyrum Smith kindly provided them with a team and teamster to take them to the Ohio river, from which place they could take a steamer to their home. Thus prepared, the couple started out, and in due time arrived at their home, finding little Samuel (Brother Knight's boy) and the rest of his relatives well, and very much pleased to see him and his young bride. Their life here will be given in another chapter. A description of the Patriarch Hyrum Smith will be interesting to my readers, I am sure. When Lydia went to his house he was between thirty-five and forty years of age, tall, well-framed, with a fine, handsome countenance, and blue eyes, and his face was full of intelligence and spirit. His manner was dignified, but he was amiable and vivacious, and withal exceedingly courteous and fascinating to all with whom he ever had intercourse. He was really a worthy brother of the Prophet, and together they were a worthy pair. Father Smith was the general Patriarch of the Church. Not many of his blessings are now preserved, so thinking it will prove of interest to the young, who never had the privilege of seeing this venerable man, the blessing given to Lydia just before she left Kirtland for Clay Co., is here given: A PATRIARCHAL BLESSING, BY JOSEPH SMITH, SEN. For Lydia Knight, who was born in Sutton, Worcester Co., Mass., June 9th, 1812. "Sister Knight, in the name of Jesus Christ, I lay my hands upon thy head and ask my Heavenly Father to give me wisdom and power to pronounce such things as shall be according to the mind of the Holy Spirit. I also ask God to prepare thee to receive blessings, and pour them into thy soul even a fullness; and to give thee wisdom to abide all things that shall come upon thee; and bless thee in thy out-goings and in thy in-comings. I seal a father's blessing upon thee and thy posterity. For thou shalt be a mother of many children. And thou shalt teach them righteousness, and have power to keep them from the power of the destroyer; and thy heart shall not be pained because of the loss of thy children, for the Lord shall watch over them and keep them. And your children shall be raised up for glory and be ornaments in the Church. "Thou hast been afflicted much in thy past days, and thy heart has been pained. Many tears have fallen from thine eyes and thou hast wept much. But thou shalt be comforted. The Lord loves thee and has given thee a kind and loving companion for thy comfort. And your souls shall be knit together, and nothing shall be able to dissolve them. Neither distress nor death shall separate you. You shall be preserved in life, and go safely and speedily to the land of Zion. Thou shalt have a good passage, and receive an inheritance in Jackson county. Thou shalt also see thy friends in Zion, thy brothers and sisters, and rejoice with them in the glory of God. Angels shall minister unto thee; thy heart shall be comforted. Thou shalt receive all thy heart's desire. Thy soul shall be enlarged, and thou shalt stand to see Israel gather from their dispersion, the ten tribes come from the land of the north country; the heavens rend, and the Son of Man come in all the glory of His Father. And thou shalt rise to meet Him and reign with Him a thousand years, and thy offspring with thee. Great are thy blessings. I confirm blessings on thee in common with thy husband. Blessings of the earth, and all things which thou needest for thy comfort. And thou shalt be a mother in Israel. Thou shalt relieve the wants of the oppressed and minister to the needy. All needed blessings are thine. I seal them upon thee, and I seal thee up unto eternal life, in the name of Jesus. Amen. "(Sylvester Smith, Scribe)." I will not endeavor to point out the many wonderful prophecies in this blessing which have already been fulfilled, but will let events as they are related speak for themselves. CHAPTER VI. A branch called the Colesville Branch had gone up to Jackson Co., Missouri, from New York, and this branch was presided over by Brother Newel, who had been called to this position by revelation. It was driven from Jackson Co. in the Fall of '33, and had settled in Clay Co. This then was the future home of Lydia. Newel's father, two brothers and three sisters were here. His aged mother was buried in Jackson, being the first Saint buried in Missouri. Arriving at their farm, some days were spent in visiting around among their friends before Brother Newel and wife settled down to their daily duties. Newel's aged aunt, Esther Culver was taken into the family and tenderly cared for until her death, which occurred in the following Fall. But a few weeks passed, however, in this pleasant manner before Lydia took the ague. This did not, however, affect her spirit, for she was too much filled with the power of the gospel to sorrow over the trials which were given her. On the 1st of December, '36, a little girl was born to Lydia; and once more she took up the cares and exquisite joys of motherhood. The little one was called Sally after her grandmother. After the birth of her child Lydia's health improved much; but when the child was two months old, the mother had a severe inflammatory fever fastened on her, and for nine days she was insensible. Friends were ready and willing to assist; a physician was called in, but notwithstanding this she rapidly sank until nearly all had lost hope in her recovery. Her devoted husband felt that he could not lose her, and once more be left a desolate, miserable man; he gave himself up to fasting and prayer, that the disease might be rebuked, until God heard his cries and granted his fervent desires. She awoke as it were from a long troubled sleep, and asked the watchers for her baby. It was brought, and from that moment she was rapidly healed. Newel designed moving his family to Far West in the Spring, but shortly after Lydia's illness, he himself was prostrated with a lung fever. This illness was expensive, and when he began to get around he found himself sadly in arrears. In consequence they were unable to move in the Spring. The following year served to set them straight with their creditors, and in February, 1837, they purchased forty acres of land from the government, in Caldwell Co., close to Far West. On the 29th of April, 1838, a boy was born, who was named James Philander by Father Morley when eight days old. On the 4th of July, 1838, a large assembly of the Saints came together in Far West to celebrate the day and to lay the corner stone of a temple. The glorious stars and stripes were swung to the breeze and joy was everywhere among the Saints. But has there ever been an attempt to erect a temple without the bitterest fellings of our enemies being aroused? The outside element began to be very jealous. Mobs assembled and threatenings were heard. Several days after the celebration, a storm, fierce and mighty as the storm which was soon to break over its inhabitants, swept oyer Far West. The heavens were blackened with rolling, hurrying masses of clouds. Down through the darkened air flashed the lightning's arrow! Peals of thunder shook the very earth! In the midst of this horrid uproar, a sudden, swift flash and down fell the liberty pole. "Oh liberty," exclaimed the Prophet, "is it thus thy proud head shall be brought low? The wicked will seek to trample thee in the dust, and uproot thee from the earth!" This prophecy was sadly fulfilled. But we will see in what manner. Far West was a lovely little town, with rich fields, the houses and barns full and comfortable. Boasts were made by the rapacious, murdering robbers that as soon as the crops were well matured, the ghastly scenes of Jackson county should be repeated, and they would take possession of the smiling homes of the Saints. To carry this out was not so easy as had been the Jackson county tragedy; for the authorities of Caldwell county were our own people. Some new pretext must be made to wrest the power from those who held the reins of government. The same political hatred of the solid unity of the "Mormons" was felt by our enemies then that is felt for us now. Polygamy had not been revealed then, and so did not exist in their imaginations to cast a flimsy pretext over their fiendish purposes. It was Satan against Christ! The mob spread out into adjoining counties to poison the Missourians against the people. At the August election in Daviess county, loud threats were made that the "Mormons" should not vote. Some of the Saints however were determined to maintain their rights and went to the polls to do so. They were roughly assaulted and a skirmish ensued. The "Mormons," however, succeeded in casting their votes, which so enraged the mob that they immediately began to organize into parties of hundreds, in some instances even thousands, to plunder our fields and drive off the stock; they attacked men on the high-road, and if they caught a "Mormon," or one they fancied to be a Saint they would murder him. One man by the name of Carey was thus assaulted and was not even allowed to see his family until just before he expired. An old gentleman by the name of Tannor was attacked and his skull beaten in. About the middle of October word was brought to Far West that the mob was assembled by hundreds about ten miles from Far West, at a little settlement on Crooked river, and assistance was wanted. About sixty men, who were a legal organized militia, started out under David Patten, and, reaching Crooked river, they were obliged to defend themselves and people from the mob. The little party was defeated and overpowered, six of our brethren falling martyrs, among whom was David Patten, one of the first quorum of the Twelve Apostles. Not many days elapsed ere a hurried messenger brought the startling news that just outside the city a mighty multitude was camped with full intent to raze the town to the ground. The next morning Joseph sent out a flag of truce to learn the intentions of this vast mob. They were met by another flag of truce, and the two messengers conferred together. "What is your purpose? What is the intention of those you represent? Why have you thus come to alarm and terrify the peaceful dwellers in Far West?" inquired the "Mormon." "We want three men from your city," insolently and boldly answered the other. "We want Joseph Smith, Hyrum Smith and Sidney Rigdon, then we will burn your town to ashes and as the flames leap up we'll massacre and murder all we find within the city limits. That's what we want and intend." The "Mormon" messenger, Col. Hinkle by name, grew pale at these words. "Can we not devise some other way? Would you murder all? Let the innocent suffer as well as those whom you call guilty? Have mercy on us." The other seeing the evident fear and treachery of the base colonel, proposed that if he could devise means to get the leaders of the Church into the mobbers' camp, to get all the "Mormons'" property that it might be divided among their enemies, and to give up all the arms and ammunition in the town, in return the rest of the Saints should be permitted to leave the state and be protected by the militia. To this infamous proposal the traitor consented and returned to the town to comply with the conditions. The night before this was spent by Lydia, in common with the rest of the women, in trying to place her household effects where they would not be destroyed in case the mob should fire the city. "My dear," said the husband, "be careful of our little ones to-night, I must go out and join my brethren who are on guard. You will not be afraid will you?" "Newel, God rules!" replied the dauntless woman. As night came on, two brethren who were among those that had gone up to Crooked river came to the door, and asked Lydia if she could not find a hiding-place for them, saying that the mob were doubly enraged at those who were up at that fearful engagement and determined to murder every such man they could find. One of them, James Emmet by name, was an old friend of Lydia's. She quietly told them that she would do all in her power to secrete them. Accordingly, the night was partly spent in making a little store-room adjoining the living-room as comfortable as possible for the two men. When daylight came the mother dressed her little ones and commenced her usual daily duties. She knew she was liable to be killed herself if these men were found in her house, but as she told her husband, so she comforted her heart now by saying, "God rules!" CHAPTER VII. In the early morning of Wednesday, 31st of Oct., the flag of truce spoken of in the previous chapter was sent out, and the traitor soon returned to consummate his horrible plan. The day was spent by the anxious mother in work and prayer. Often she bent her knees in humble petition for the safety of her children and the brethren concealed in her house that they might not be found. Newel was away with the men who were trying to devise means to protect their homes and families. In the afternoon a neighbor came in to say, "Joseph has gone out to the enemies' camp." "God protect him!" replied Lydia. "They, that is the Prophet, Brothers Rigdon and Pratt, Col. Wight and Brother Robinson, have gone along with Col. Hinkle to see if something can't be done to prevent the carrying out of the exterminating order sent by Governor Boggs." "What exterminating order?" "Why didn't you hear that Governor Boggs, you remember the rascal, the one who headed the mob in Jackson Co., had sent an order to this host of robbers outside the town, telling them that they are to wipe out every one of us? Giving them authority as an organized millitia. Well you must have staid close at home last night not to have heard that!" "Yes," said Lydia, "I was very busy all night." "So were we all! I am told that Major-general Wallack and General Doniphan were ordered to raise a thousand men and join this General Clark who has command of the whole, and this precious trio are now trying to make arrangements to murder us all in cold blood! This is indeed a land of freedom! Why, Sister Knight, I feel just as though my blood was boiling oil when I think of this inhuman outrage." "Be calm, sister, let your heart rather be filled with humblest prayer, that God will turn aside their wicked purposes." The indignant neighbor departed, with many wishes that "God would exterminate them root and branch if they did not speedily repent." Not long after the woman had gone, the air was filled by shouts and hideous sounds from the mobbers' camp. Looking anxiously from the window, Lydia saw her husband hurrying to the house. On entering he cried, "Lydia, Lydia, pray as you never prayed before. Our beloved Prophet is taken prisoner! The wretch who decoyed him out has betray his Prophet, his religion and his God! Listen to those awful sounds! May the God of Israel hold their lives as in His hand. My wife, these are bitter days." "Newel, I am full of weakness." "Do not go outside the house, for prowlers are around and will injure you if they find you in their power. I must go now, my girl. You know my very soul is bowed with prayer to God to preserve my wife and babes. Be brave as you always are, and I will come when I can and bring you word of what transpires." "Be careful, my husband, and I feel that we shall be protected." Once more the woman was left alone with her little ones and the brethren under her care. God and her own heart alone know the anxieties of the next few hours. But into her soul crept and brooded the sweet spirit that whispered to the troubled waves, "Be still." And she was calm. Oh, that awful night! Over every thing, into every house, down into the low places, high over the tree-tops sounded the piercing, shrieking yells of that blood-thirsty mob. The flesh would creep at the fiendish sounds, the heart would quiver with the fearful though that Joseph, the beloved one, was in their power. Ten thousand wolves could never make a sound so hideously inhuman, or so fiendishly triumphant as the yells and shouts that unceasingly arose from the throats of that murderous throng from evening shades till morning light. Were these men human? Oh yes. Were they civilized beings? Oh yes; there were seventeen ministers and nineteen commissioned officers, who led the mob. The night was spent by Lydia in one long, anxious prayer. The next morning, the 1st of November, dawned cool and bright. With the morning came Newel. He brought the sad news that the Patriarch and Brother Amasa Lyman were taken prisoners and removed to the enemy's camp. "Newel, how will this end? My heart is torn with anxious fears, and yet the Spirit tells me all will yet be well." "God grant it, Lydia," replied her husband. "What is the meaning of all this? Look from the window! Here is an army marching upon us. Good by and God protect you, I must go, for there is the signal for us to gather at the public square." So saying, he hastily snatched his rifle from the wall and rushed to the square, where the signal drum was beating long and loud. On arriving there he was commanded by Gen. Lucas to give up his arms. He replied, "Sir, my rifle is my own private property, no one has a right to demand it from me." "Lay down your arms, you rascal, or I will have you shot." Full of righteous indignation, the helpless man complied, seeing that many of his brethren were also disarmed. Their leaders were gone but they were true Saints. And were they not also free-born American citizens? As the men rushed into the public square they were all forced to obey the summary command "Give up your arms!" When all were assembled, they were compelled at the point of the bayonet to sign a deed of trust of all their (the "Mormons'") possessions to Gen. Lucas to defray the expenses of this unholy war. This unrighteous deed being accomplished, and all the men of the town being placed under guard, the mob swarmed out into the town, pillaging, foraging, insulting women and abusing little children. Stock were shot down and left on the streets to rot. Fields were destroyed, houses were searched, everything of any value was taken and any one who dared to remonstrate was brutally threatened with murder. Every house was searched for the men who were at the tragedy of Crooked river. At last three ruffians came to Lydia's door, and one who seemed to be the leader asked: "Have you any men in the house?" "You have our men under guard," answered the fearless woman. "Have you any man in the house?" "I tell you, my husband is on the public square a prisoner." "Have you any arms in the house?" "My husband took his rifle with him." The little children seeing the ferocious men, were frightened and commenced to cry. "Sir, go away from here, do you not see how frightened my little ones are?" "Well, have you no men or arms in the house?" "I tell you again my husband is a prisoner on the square, and he took his rifle with him." "Upon my word, at least you've got plenty of Mormon blood and to spare." So abruptly speaking he turned away and they all left the house, leaving the brave but trembling woman whispering to her children, "God rules!" The next morning, the sun arose on a scene of desolation. Hundreds of houseless, homeless beings huddled together as best they could, weeping, sorrowing and sad, but peaceful and full of the testimony that all suffering was in Christ Jesus, and He would be their helper and comforter. Many were without food to eat, but those who had some, shared with those who had not. The Prophets and leaders were gone, but ways must be devised to get out of the state. Only a few short months were given them in which to leave their desolate homes and corn-fields. That day the leaders came into the town heavily guarded, and were marched to the square. There they were permitted, after much pleading, to see their distracted families. It was ascertained from the Prophet that a court-martial had been held, and the prisoners were tried without being allowed to be present or to have any one to defend them, and were sentenced to be shot the next day. Gen. Doniphan, who was a lawyer, told the mob he would have nothing do do with such unlawful high-handed proceedings, and in disgust left them, ordering all of his men to take up their march homeward. This circumstance made the robbers hesitate, and accordingly it was determined to remove the prisoners to Independence. Not long were they permitted to be with their friends, but were taken back to camp. The next morning the Prophet and Patriarch, Sidney Rigdon, P. P. Pratt, Lyman Wight, Amasa Lyman and George W. Robinson were started off for Independence. CHAPTER VIII. Newel set to work to try and assist the homeless ones and feed the poor. To this labor he devoted himself through the Winter. In February he determined to go, with the rest of his brethren who were leaving the State, but did not know how it could be accomplished. "Lydia, how are we to manage? "The mob have killed all my stock but one cow, and we can't very well ride her, or drive her alone." "Can you not make some turn with the cow so that some one will move us?" "Perhaps! At least I can try." After a time a man was found who consented to take them to the Mississippi river for the cow. Accordingly hasty preparations were made, and in the cold Winter, the snow piled up, sometimes to the hubs of the wagon, the husband took his wife and children a journey of two hundred miles. The snow was scraped away to make their beds, and the cold was ofttimes intense. Detained through unavoidable circumstances at a small place called Huntsville, they did not reach the river until the first part of May, crossing it and reaching the other side poor, destitute, but oh, so grateful to be once more free! Free to rest from travel and hardships! Free to lie down, and to rise up with their hearts and mouths full of God's praises! Free to live as their conscience prompted them, without the fear of mobs or persecutions! Once across the river, a low marshy plain covered with grass, stretched away for miles and miles. Here and there a few belts of timber served to relieve the monotony of the landscape, and down swept the waters of the king of American rivers. This was the sight that greeted the weary eyes of our travelers. A small settlement had been started at this place, on the river bank, but the settlers soon deserted it for its unhealthiness was too great to admit of any one living here in comfort for any length of time. One or two empty deserted houses stood here and there, and were soon taken possession of by the first comers. Our friends, like many others, camped out. They made themselves as comfortable as possible by sewing some of their bed-clothing and the wagon-cover together, thus forming a rude tent. What a picture this first settling of the place afterwards called Nauvoo must have been! A few houses scattered about, and everywhere tents, bush wickeups and rude shelters of every description dotting the grassy plain. The grass was green, but damp and moist. The water was plentiful and clear, but warm, and over all brooded the wings of the fatal miasma. One by one the families who had been driven from their peaceful homes, found their way across the river and settled here in peace. Brigham Young had taken charge of this moving host, and the poor were all carefully provided for and moved, through the indomitable energies of Brother Brigham. Joseph was still a prisoner, and so all this responsibility devolved upon the president of the Twelve. History and the grateful hearts of the Saints will testify how well that charge was executed. A few weeks served to show the people how deadly was the air arising from the swamps and marshes around about. The sick, infirm and aged were the first victims of the foul miasma. Then little children were prostrated. Fevers of all kinds contracted in malarious countries were very prevalent. Great numbers of the strong--men and women who had borne every hardship without flinching, lay down in their beds and succumbed to the terrible disease. Ague dragged his shivering, shaking length from door to door, and there were not sufficient strong ones left to bury the dead. Specters instead of men crept slowly about laying those who were sleeping the last sleep in their dreary graves. Pestilence and fever were seated at every fireside. Even Joseph who had escaped from his enemies and came to Nauvoo, soon lay prostrate in his house, and even his yard was filled with the sick, the dying and the dead. At last the spirit of the invincible Prophet rallied from this blow, and rising up by the power of God he commenced going about healing the sick. Hundreds were so healed; and as the brethren were healed they would arise and follow the Prophet continuing the glorious work. There was a change from this very day. The general health of the people began to improve. Lydia had managed to wait upon her own ailing child and those of her neighbors who were the most helpless, notwithstanding her health was far from being good. Pale and weak she ministered unto those around her until September, when, worn out with her heavy labors and her body weakened by over-exertion, disease fastened itself upon her and she was prostrated. For several days and nights she lay in a raging, burning fever, until it almost seemed as though her very flesh would be consumed upon her bones. One day she called her husband to her bed and said: "Newel, go and ask the Prophet to send me a handkerchief with his blessing." "My dear wife, I do not like to trouble Joseph. You have no idea how worn down he is. He has asked the brethren to spare him as much as possible, for these constant never-ceasing calls upon him are depriving him of all his strength. I hope, my dear, you will soon be better." The night came and passed and morning brought no relief to the weary sufferer. Again she called Newel to her and entreated him to go to the Prophet and get a handkerchief with his blessing. Newel went out, and in about half an hour returned, tied a handkerchief over her head saying: "There, Lydia, is a handkerchief." The sufferer experienced no relief from it, however, and rapidly grew worse. A doctor was brought to her, and he tried his best to rally her, but all in vain. Thus one week passed. One day Newel, seeing she was all but gone and was trying to speak to him, bent over her to catch the faint whisper, "Newel, I am all but done with my suffering; good-by, dear one. You must do the best you can with the children. I cannot last much longer." This was very brokenly whispered to the distracted man above her, who, as soon as she ceased, hurried away. Coming back soon, he called her; she knew him but was unable to reply. "Here, Lydia, here is a handkerchief from the Prophet Joseph. Oh my wife, the one I brought before was not from him, I so hated to trouble him. But see this is from Joseph, and he says your Heavenly Father shall heal you, and you shall be restored to life and health." The handkerchief was bound around her brow, and as it touched her head, the blessing sent with it, descended upon her; and over her and all through her was poured the spirit of healing. Sleep, so long a stranger to the poor afflicted one, closed her eye-lids in a quiet, restful, blessed slumber. The hours came and fled, and in the quiet of midnight she awoke, and was like one who had been in a dark, loathsome dungeon, and was again free in the open air and sunshine. In the morning the physician came, and when he saw his patient, he exclaimed: "Why, I never saw such a change in my life! That last medicine has worked like a charm, I wish I'd stayed and seen it operate. Her pulse is all right, her tongue is all right, and in fact she is comparatively a well woman." After the docter had praised up himself and his medicine to his heart's content, Newel quietly reached the bottle down from the shelf, and said: "Sir, there is the medicine you speak of. My wife has not tasted one drop of it." "But what's the meaning of all this change then?" "She has been healed by faith through the Prophet Joseph Smith." After studying some time over the matter the docter said: "Well it's a good thing to get well on any terms." The good docter soon after departed, as he plainly saw his services were no longer needed. He was not a "Mormon," although a kind, worthy man. That day Lydia arose and dressed herself, and went forth to her daily cares. She found her oldest boy, Samuel, well, and full of a desire to help all he could. The little fellow would take his tiny pail and go to the river, thus supplying the family with all the water needed. This was in the fall of '39, and her little girl was three years old. She also was well and trotting about the house at her baby plays. The babe James, was very ill. Fever had reduced him to a skeleton, and the mother's heart ached as she looked at his wasted body; but not once did she think of his dying. Newel was also stricken down after this, and a young girl, Newel's niece, Harriet, who lived with them. From one to the other went Lydia giving simple remedies, praying for them and doing all in her power to relieve their sufferings. Once in a while the neighbors would come in and try to help her all they could, although they had their own sick ones at home to attend. Whenever they did come, they would say to her: "Sister Knight, you can not keep that child; why do you cling so to him? You will displease our Father. Let him go, give him up, and his sufferings will be at an end." "Oh I cannot think of such a thing!" replied the quiet woman. "Father Smith said in my blessing that my heart should not be pained because of the loss of my children. And I cannot, let him go because I feel that it is not the Lord's will that I should part with him." On the Sunday following this, the child lay like a breathing skeleton. The skin drawn, the eyes glassy and the breath all but stopped. The mother knelt over him in an agony of watchfulness. "Oh Newel, what shall I do? He is sinking so fast. Tell me, advise me! I must do something, or he cannot live!" The husband looked sadly from the sick bed where he lay, at his little child, but with more sorrow in his eyes for his distracted wife, and at last said: "You can do no more. Give him up and ask God to soften this great blow to us both." "Give him up," cried the mother, "give up my boy to the arms of the destroyer! It is impossible. I _cannot_ give him up." With burning eyes, but a determined heart she watched him through the long, silent hours of the night. The next morning early, the Prophet chanced to pass the house and Lydia ran out and asked him to come in and see her little child who was nigh unto death. He came in and going up to the child he was shocked at his appearance. "He is sick indeed. I will tell you one thing more to do, and if that does not save him, you will have to give him up." "I cannot give him up," the woman replied. Joseph looked at her, into her clear, calm, determined eyes, and over his face came a peculiar heavenly smile, a smile that was so glorious in its meaning, and said: "Sister Lydia, I do not think you will have to give him up." Then, after a moment's thought, "you must send for Father Geo. W. Harris; take some warm water and soap, wash your child from the crown of his head to the soles of his feet; then have Father Harris annoint him with holy consecrated oil from the crown of his head to the soles of his feet; and I think your child will live." Lydia lost no time in obeying his words, and when the blessing was over she had the joy of seeing her child revive and he was healed. On Thursday morning after, Joseph came in to see how the child was, and was pleased to find him restored to health. "Now, Sister Lydia," he remarked as he was going away, "should your babe take a relapse, you know what has healed it before, do the same again." That evening, the disease seemed to return and fasten itself closer than ever on the frail child. Lydia immediately sent for Brother Harris, but he was away from home. The night was again spent in anxious watching. In the morning she called in two brethren, and she and they repealed the former ceremony of washing and annointing the babe. As the brethrens' hands rested upon his head, a light shone down upon him, like a brilliant sunbeam from a cloudy sky. "The light" faded as they ceased, and the child was completely restored to health from that moment. CHAPTER IX. The Autumn and Winter passed pleasantly away. Health being restored, homes were being being made for these tent-dwellers. The busy hum of the workman sounded on every side. Trees were set out; houses, one-roomed, two-roomed and sometimes double-storied, slowly arose to take the place of the parti-colored tents. The first time Joseph came across Newel, he shook hands with him and enquired: "Have you brought your mill?" "No, sir; I had no way to move my mill, it was much too heavy to bring." "Well now, Brother Newel, I want to give you a mission. Grain is very plentiful here; flour and meal are scarce as it is so far to the nearest mill. Now, go to; build a mill and accomplish it as soon as possible." This was in the first Spring that they were there, in '39. Brother Knight spent the Summer in erecting a mill. After it was completed he was taken ill, as was related in the last Chapter. On his recovery, he set to work to build a log cabin for his family. Lydia took possession of her new house as proud as any queen, and far happier. In October, on the eighteenth of the month, 1840, a little son came to Newel and Lydia, whom they called Joseph, after his grandfather. Two years passed happily and busily away, and on the 14th of October, 1842, another son came to their home, he was called after his father, Newel. The house, its care, the duties of a mother and wife occupied the hands and mind of Lydia during this time. In 1842, the Relief Society was formed by the Prophet Joseph. It was an organization of women for the relief of the poor, the culture and improvement of its members. Joseph, in organizing it stated that the Church of God would not be complete without this society. Sister Lydia was enrolled as one of its first members. The years of '42 and '43, passed away. During this time the Prophet was eagerly sought for by his enemies. Again and again was he taken prisoner for imaginary offenses, and once some ruffians tried to kidnap him into Missouri. In the Spring of '44, persecution raged high against the leaders of the Church. Mobs once more began to gather and commit depredations. In the midst of all these persecutions and tribulations a little girl was born to Lydia, on the 6th of June, 1844. As she began to recover her strength a little, rumors that the blood-hounds were again seeking the life of the Prophet grew more and more frequent. On the 24th of June, Joseph gave himself up to his enemies, his brother Hyrum and eighteen others going with him. The narrative of the horrible, sickening murder of the Prophet and Patriarch which occurred on the 27th is too ghastly in its details to give in this little story. Who can tell the bitter anguish, the wild unavailing woe that struck the faithful hearts of the Saints in Nauvoo! The murdered Prophet and Patriarch were brought back to Nauvoo for burial, but Lydia was too weak and too much overcome with grief to attend the services over their remains. Mourning, deep and solemn, filled the city. And every heart was wrung with grief and woe. But over all brooded the spirit of Christ. Time passed on without anything of special moment occurring to Lydia or family until the Summer of '45. The Winter of '45, however, brought two little orphan girls to her care by the name of Ames. From the time that Lydia had her first home in Missouri, it might almost be said until the present, her home has been the peaceful asylum for some one or two children who have been homeless. In the summer of '45, just a year, a month and a day from the time of the martyrs' death. Newel and his wife paid a visit to the scene of the murder. The jailor's wife who admitted them, showed them up stairs to the large, low-ceilinged room where the deed was committed. "Do you know," the loquacious woman said, as she lifted the carpets up from the floor, "I have scoured and scrubbed those spots with all my might and it's no manner of use; just as soon as the water is dried off they are as bright as they were the first day. And look at these scars in the wall," the woman seemed to be possessed, as she spoke, with a trembling horror, "I have tried my best to get them filled up." "Can't they be leveled up? I should think a good plasterer could fill them up," observed Mr. Knight as he examined the holes in the plaster evidently made by rifle and pistol balls. "Well, you would think so perhaps; but the best workmen in the country have endeavored to plaster the scars up, and you see them now as plain as they were a year ago. The plasterer no sooner leaves his job, than next morning it is all to do over again. It was a terrible affair." Too much overcome by the remembrance of the tragedy committed there to answer the woman or remain longer on the spot. Newel and Lydia hastily left and wended their way homeward with heavy hearts. About this time the wicked and those who wished the destruction of "Mormonism," grew more bold and committed depredations without number. The Saints who were so unfortunate as to live outside the confines of Nauvoo, were annoyed, abused, insulted and maltreated. People began to move into Nauvoo as the mob became fiercer and stronger; for houses and barns were burned, and all the awful scenes of rapine and pillage of Far West and Jackson county were repeated with redoubled violence. No law could be found strong enough to reach these robbers; no official just enough to punish the perpetrators of the crimes which were constantly committed. Lydia often looked around her little home and wondered if she would again be driven from all her comforts. One evening Newel came home from council where he had been for hours, with a very sad face. "Well, dear, what is to be done? Why are you so downcast?" "Reason enough, my girl. Brother Brigham and the council have decided that we must once more turn our faces westward, and again flee into the wilderness. The outrages of the mob have become so frequent, and they are so encouraged in their deviltry by those who should protect us, that our leaders have given the word to take up the line of march." "If it be so, Newel, it will ill become us to murmur or indulge in useless regrets. Our place is with the kingdom of God. Let us at once set about making preparations to leave." The Winter of '46 was spent by most of the Saints in laboring in the temple. As soon as it became generally known that another exodus was to be made, all who were able devoted their time to receiving their blessings in the house of God. As Spring came on Lydia grew anxious to start on the proposed long journey. Many of the Saints had left or were leaving, and at last Newel succeeded in getting two wretched wagons, three yoke of oxen and one or two cows. A few necessary utensils and the provisions for three months were packed in one wagon, and the family in the other. Thus equipped Newel and Lydia joined a moving company and left Nauvoo on the morning of the 17th of April, 1846. They left mills, house, barn and all their possessions to be occupied by any of the mobbers who might chance to come first. What a journey! For hundreds and hundreds of miles after leaving Nauvoo stretched away an unbroken prairie. How very long seemed a mile when traversed by oxen! Often the wheels of the wagons would be up to the hubs in the soft, miry land. But here, at least, was freedom. In the evenings the great camp-fires were lit, supper was cooked on the glowing coals and the little ones were put quietly to sleep. Then a merry, cheerful crowd collected around the fire, and talked of the prospects for making homes where mobs could not come. About nine o'clock the little circle would kneel down in simple, humble worship to the Great Omnipotent, and then retire to rest. The Sundays were always days of rest. A temporary halt was made, and meetings were held. Oh the peace, the rest of those quiet Sabbath days! How fervently Lydia sang, "Praise God from whom all blessings flow!" How her heart swelled with love to Him who had brought her to these lovely, quiet days! Four weeks' travel and the company arrived at Mount Pisgah, where they found many of the Saints who were resting and recruiting their teams. Two or three weeks were spent here. Then again the march was taken up, and again the untrodden prairie rolled away as far as the eye could reach. Two weeks of slow traveling brought the company to Council Bluffs, where another halt for rest and recuperation was made. The provisions in Brother Knight's wagon had become very low, and so Newel went down into Missouri and got a few jobs of work that gave him the means to get another stock of food; this time he got ample provisions for one year. One month had passed, and the word was given to start. The "Mormons" built a ferry-boat and crossed the Missouri river. The company were then all drawn up on a pleasant camping place and here they awaited the arrival of Presidents Brigham Young, Heber C. Kimball and Willard Richards, who were coming to regularly organize the company. In a few days the Presidency arrived. President Young had sent a call to all who could furnish themselves with a year's provisions, and a team able to travel, to cross the river and await his coming. Here then they were, and prepared for the organization, which took place on the same day as he arrived. "My brethren," said the President, "I am pleased to see you so well equipped. We shall organize you into companies of fifty. That is, fifty families in one company, the charge of which shall be given to a captain. You will then be further divided into companies of tens, also presided over by captains. This will insure order and good, careful management. It is imperatively necessary that the utmost unity should prevail. Let every one be careful to cultivate the spirit of obedience to those who will be placed to direct. The journey you are to pursue is one of many dangers and difficulties. You are about to enter into a wilderness where the foot of white man has never pressed the earth. Be prudent! Let not the women venture far from the camp. Keep the strictest watch over the little children that they do not stray. Be careful in all that you do. God will surely watch over you, but you must also exert your utmost vigilance. Never anger the Indians by whom you may be surrounded, but follow the dictates of the Spirit which will lead you to act wisely and cautiously. Let no man set up his judgment against your captain, lest disunion creep in among you, and you shall be deserted by the good Spirit. Be watchful, be obedient and be prudent and you shall be preserved from evil, from the Indians, from the power of the destroyer, and harm of every kind inasmuch as you pay heed to my counsels. You are to go on until you reach the Rocky Mountains, or until you find good wintering for yourselves and stock. I will appoint Newel Knight to take the charge of the first company of fifty, and Joseph Holbrook to be captain of the second company of fifty. These brethren are to have control of the camps, and God will do unto you all even as you keep the commandments He has given you and the counsel I have just given." Brothers Kimball and Richards also left many blessings with this little party who formed the first organized company for overland travel. Soon after the departure of the Presidency, the emigrating Saints again set out, slowly traveling by day and quietly resting by night. A week thus spent and they were overtaken by a company under Jas. Emmet and George Miller, who had set up jointly to take the lead of the Church. They had gathered up a company in Missouri and were determined to be ahead in the grand exodus. These men immediately attempted to assume command of the two companies under Brothers Knight and Holbrook. I must explain this circumstance thoroughly as its bearing on what followed is very important: There was much discussion, and Newel maintained that he had not been instructed by Brother Brigham to submit to the authority of either Emmet or Miller. Two weeks were spent in argument and remonstrance, all traveling on, until when within six miles of the missionary station of the Pawnee Indians. By this time quite a number had been so impressed with the perilous picture drawn by Miller and Emmet of their course if they did not unite with his company, that there was quite a division in the camp. A council of the officers was held, and it was decided that Newel Knight and John Kay should return to Winter Quarters, where the body of the Saints were encamped for Winter, and there obtain the word and will of the Lord through His servant Brigham. Only a short time elapsed before the messengers who were sent to Winter Quarters returned with a letter from President Young. He counseled them not to attempt to reach the mountains, as the season was now to far advanced. But to seek some good place, where people and teams could be fed and be made comfortable through the Winter. And thus it was, the three companies united, and, for the time at least, Emmet and Miller submitted to counsel. The captains then sought for a suitable place to winter. Some Ponca Indian chiefs came up while the party were in doubt what to do, and after learning what the white men wished, offered them a Winter asylum on their lands. They said, only a few suns would bring them over to the place, and that there were grass and water in abundance. Accordingly, the companies made their slow way across the plains, traveling two wrecks over the place the swift Indian ponies had traversed in two or three days. The red men were very kind and hospitable to the white men. Many of them had never before seen a pale-face; and the wagons, cattle, pigs, sheep and chickens were objects of wonder and admiration. The white men were equally amused with the odd dress, manners and habits of the children of the prairie. A treaty was made for mutual interest and protection, and as Winter drew on, the little camp were getting very comfortable, with log cabins for homes and stables. Lydia was calm and happy, and looked forward to the time when the end of the long journey would be reached, and she and Newel were once again settled in a home with the dear little ones growing up around them. The Winter had nearly spent its violence, when over the little cabin where Lydia worked and hoped there was cast a lingering shadow. A shadow dark and grim. One night in the beginning of January, the shadow drifted in and silently settled down on the faithful husband. She did not see its dusky wings as Newel's voice awoke her, but dimly, so dimly wondered what strange influence was in the room. The grip of the shadowy presence was fastened on Newel, and he knew it. "Lydia, I have a pain in my side. Be quick, my dear, it is very acute." The remedy was brought but gave no relief. On the 11th of January, a woman sat with tightly-closed hands and wild agonized eyes watching the breath of the being she loved better than life itself, slowly cease. "Lydia," the dying voice faintly whispered, "it is necessary for me to go. Joseph wants me. It is needful that a messenger be sent with the true condition of the Saints. Don't grieve too much, for you will be protected." "Oh Newel, don't speak so; don't give up; oh I could not bear it. Think of me. Newel, here in an Indian country alone, with seven little children. No resting place for my feet, no one to counsel, to guide, or to protect me. I cannot let you go." The dying man looked at her a moment, and then said with a peculiar look: "I will not leave you now Lydia." As the words left his lips, an agony of suffering seemed to seize him. His very frame trembled with the mighty throes of pain. The distracted wife bore his agony as long as she could, but at last, flinging herself on her knees, she cried to God to forgive her if she had asked amiss, and if it was really His will for her husband to die, that the pain might leave him and his spirit go in peace. The prayer was scarcely over ere a calm settled on the sufferer, and with one long loving look in the eyes of his beloved wife, the shadow lifted and the spirit fled. CHAPTER X. Alone in an Indian country, uncertain where she would go or what she should do, this woman with seven little helpless children took up the burden of life. In and through her surged the consciousness that God doeth all things well. But oh the awful, the silent loneliness! That evening (11th of Jan.), Newel was buried. No lumber could be had, so Lydia had one of her wagon-boxes made into a rude coffin. The day was excessively cold, and some of the brethren had their fingers and feet frozen while digging the grave and performing the last offices of love for their honored captain and brother. As the woman looked out upon the wilderness of snow and saw the men bearing away all that was left of her husband, it seemed that the flavor of life had fled and left only dregs, bitter unavailing sorrow. But as she grew calmer she whispered with poor, pale lips, "God rules!" Time was empty of incident or interest to Lydia until the 4th of February, when Brother Miller, who had been to Winter Quarters for provisions, returned, and brought tidings of a revelation showing the order of the organization of the camp of the Saints, and also the joyful news that Brothers E. T. Benson and Erastus Snow were coming soon to Ponca to organize the Saints according to the pattern given in the revelation. On the day of the organization, Lydia returned from the meeting and sat down in her home full of sad thoughts. How could she, who had never taken any care except that which falls to every woman's share, prepare herself and family to return to Winter Quarters and from thence take a journey of a thousand miles into the Rocky Mountains. The burden weighed her very spirit down until she cried out in her pain: "Oh Newel, why hast thou left me!" As she spoke, he stood by her side, with a lovely smile on his face, and said: "Be calm, let not sorrow overcome you. It was necessary that I should go. I was needed behind the vail to represent the true condition of this camp and people. You cannot fully comprehend it now; but the time will come when you shall know why I left you and our little ones. Therefore, dry up your tears. Be patient, I will go before you and protect you in your journeyings. And you and your little ones shall never perish for lack of food. Although the ravens of the valley should feed you and your little ones you shall not perish for the want of bread." As he spoke the last words, she turned, and there appeared three ravens. Turning again to where her husband had stood, he was not. This was a great comfort and help to her, and her spirits were revived and strengthened by the promises made. As spring began to approach, the little camp was visited a great deal by sickness and death. The Sioux Indians ran off all the stock they could and generally were very troublesome. March came, and Lydia's journal is filled with the little incidents of camp life, and on every page the over-burdened heart tells its own tale of sorrow and mourning. In April, the word was given to move. The camp was organized for traveling and the Saints commenced their journey. Lydia started out with her family and effects in two wagons drawn by three yoke of oxen, and driven by Samuel, who was thirteen years old and James who was nine. The brethren were exceedingly kind to the widow and rendered her all the assistance in their power. There is no kindness on earth more freely bestowed than that given by the Saints to those who are in trouble. A very cold, slow, tedious journey was made down to Winter Quarters. Arriving there, or nearly there, the camp split up and scattered as sheep without a shepherd, thus disregarding President Young's counsel, who wished them to remain at a certain location two miles from the town. Those who were able, fitted up to go on to the valley with the companies moving there that Spring, while about ten families under Captain David Lewis remained at the place designated by President Young, named afterwards Ponca Camp. One year was spent by Lydia in this place. Almost immediately after she reached Ponca Camp, she was counseled to send her step-son, Samuel, on to the valley. Although she did so, she feared lest his mother's relatives might take the boy away from her, and she felt she could not bear to lose him, for he was almost as dear to her as her own sons. The brethren put up a log cabin for her, and with the help of the nine year old son, she raised plenty of vegetables through the Summer. Her cows did well, and she was very comfortable. On the 26th of August, a little boy was born to Lydia. She had just moved into the cabin, in which there were no doors nor windows and the roof was but partially on. However, she and the child did well. When the little babe was a week old, a sudden severe rain-storm came up. It poured down into the cabin with much violence. Lydia told her daughter Sally to give her all the bed-clothes they had, and these were put upon the bed and removed as they became soaked: At last, finding the clothes were all wet completely through and that she was getting chilled sitting up in the wet, she said: "Sally, go to bed, it's no use doing any more unless some power beyond that which we possess is exercised, it is impossible for me to avoid catching cold. But we will trust in God, He has never failed to hear our prayers." And so she drew her babe to her, and covered up as well as she could, and asked God to watch over them all through the night. Her mind went back to the time when she had a noble companion, one who would never allow her to suffer any discomfort, and who loved her as tenderly as man could woman. But now he was in the grave in a savage Indian country, and she was alone and in trouble. As she thus mused, chilled with the cold rain and shivering, her agony at his loss became unbearable and she cried out: "Oh Newel, why could you not have stayed with and protected me through our journeyings?" A voice plainly answered her from the darkness around her, and said: "Lydia, be patient and fear not. I will still watch over you, and protect you in your present situation. You shall receive no harm. It was needful that I should go, and you will understand why in due time." As the voice ceased, a pleasant warmth crept over her, and seemed like the mild sunshine on a lovely Spring afternoon. Curling down in this comfortable atmosphere, she went immediately to sleep, and awoke in the morning all right, but wet to the skin. Instead of receiving harm from this circumstance, she got up the next morning, although the child was but a week old, and went about her usual labors. In the Spring, the Indians came down in great numbers. Winter Quarters was vacated by the Saints, who moved across the river to Pottowattamie. This removal was caused by the jealousy of the Indians, who wished them to get away from the land on which was built Winter Quarters, as it was part of their reservation. The Ponca Camp was advised by President Young to move into Pottowattamie, as the Indians were troublesome, or apt to be so, at this place also. Accordingly, a general move was made across the river. President Young, who had been to the valley the year before, returned now to remove his family. The word was given for all that could, to fit out and go with the President; those who could not, were to go to Pottowattamie, and there remain until either they were able to move or the Church could assist them to do so. Lydia had at this time two wagons, three yoke of oxen and three cows. She went over to Winter Quarters on the 30th of April, '48, to ask President Young's counsel as to her going west with the company. After representing her condition to him, the President replied: "Sister Knight, you have a large family of helpless children, and all who go to the valley must provide themselves with at least eighteen months' provisions. With your teams, it would be impossible to haul half that, and it would be the cause of suffering for yourself and little ones to be in the valley unless you have plenty to last. You know, of course, we must raise our crops before we can expect to have anything, and there is nothing but seed crops in this Spring. Now sister, you will be much more comfortable to go over to Pottowattamie and stay there until you can come, and find something to come to. If you feel so disposed, you can let your three yoke of oxen and two wagons go towards helping to fit out some one who can go and take care of themselves when there." His words reminded Lydia of a covenant her husband, in common with the faithful Elders, had made in Nauvoo, that they and all they possessed should be upon the altar for the assistance of those to remove to the valley who were otherwise unable to get there, and that they would never cease their exertions until the removal was made. Was not this covenant hers? Without a moment's hesitation, she replied: "Certainly, President Young, they are at your disposal." She then returned to her home in Ponca Camp and prepared to go across the river. The camp and Winter Quarters were situated on the west side of the Missouri, and Pottowattamie was on the east side. It was thought best for Sister Knight to leave her teams and wagons on the west side, and some of the brethren assisted her across, thus avoiding much ferrying, which was expensive and troublesome as so many were crossing backwards and forwards. Arriving on the east side, she found herself in Pottowattamie again without a roof to shelter her head. After some search, a Doctor Lee, who had moved her across the river, found her a sort of half-cave, half-hut on the bank of a creek. The sides were of logs, the back being the side of the hill against which it was built. This was one of the most miserable habitations in which a human being ever lived. Cold in Winter, sultry in the Summer, filthy and low. However, Lydia lived here one year. In the Spring of '49, the waters as usual rose very high. One afternoon, Lydia took her pail to get some water from the swollen stream running by the door. As she reached the bank, she saw her little girl's head on the top of the water as she was floating down the stream. Dashing in she grasped the child, and, after some severe struggles, succeeded in reaching the bank with the almost drowned child. After several hours rubbing, and administering to the child, she recovered, and only a mother could imagine Lydia's joy at her return to life. The following extract from a letter written by Lydia to her parents, July 10th, 1848, shows the spirit of this quiet but energetic woman, who as a girl never left "till the last lock was pulled:" "There are times when it seems as though every power were exerted to discourage me in what I believe to be the path of duty. And were it not that my confidence is in God and my faith firmly stayed upon the Mighty One of Jacob, I am sure I would shrink and fall beneath the burden that is upon me. I embraced the religion of the Latter-day Saints because my judgment was convinced that it was necessary for my salvation, and for this reason I now cling to it. * * * Contrary to my expectations when I last wrote, I have crossed the Missouri river. I have not yet been able to procure an outfit to take me to the valley, and I do not know when I can. It requires my whole time and attention to provide for the daily wants of myself and family. Yet amid my trials I am happy and feel assured that my Maker will provide for me, and in His own due time gather me with His people. * * * I trust that you, my dear parents, will at some future time be induced to cast your lot with the Saints. If this desire of my heart could be fulfilled I would experience a joy which words would fail to express. I still trust in God, knowing that He will do all things for the best." CHAPTER XI. What sufferings must have been endured by these brave, faithful, single-hearted, pioneer "Mormon" women. Pen and tongue are weak to express the struggles and trials of these heroines of modern times. Lydia was still in her little den into which she had moved when coming to the place one year ago; flooded when it rained, intensely cold in Winter, hot and stifling in the Summer, and always damp, low, unhealthy and impossible to make, or keep clean. Lydia was too neat and thrifty to tamely submit to such a state of things any longer than possible. She felt weak in her own spirit when alone with her sad thoughts, but when the occasion presented itself for action, she was prepared for it. In June, she heard that the Widow Ensign was about to move to the valley, and wished to sell her cabin and a few acres of farming land. Accordingly she set out to see if she could purchase it. She had been washing and sewing for those of the Saints who could pay for such things, and had saved thereby a few dollars. She offered the widow what money she had together with some clothing and household effects which she could ill spare, for her cabin and land. The offer was readily accepted, as it was not very easy to sell property, so many were constantly leaving for the valley. Then, here was Lydia, without a dime and but very few personal effects, settling down for another year, with no prospect of reaching the Mecca of all her hopes, the valley, for at least another year. However, she had a tolerably decent log cabin, which possessed the merit of keeping out the rain, and which could be made a clean dwelling place for herself and little ones. She moved into her new home on the 23rd of June, and her devout spirit breathed a fervent prayer of gratitude to God, as she entered its portals, that she and her children were still alive and well, and that their surroundings were so much improved. The children were now sent to school, and Lydia took in washing and other work to keep herself and family. On the 30th of June she writes: "Have been doing some washing for miners that I may get some money to buy meal. To-day I went with my son to the mill to get something to make bread for my family. Just as I was leaving, a gentleman, learning my situation, told the miller to put up twenty pounds of flour for me, at his expense. May the Lord reward him bountifully." How many times in the history of this people have unknown friends aided them when in distress! Surely angels must have carefully watched over them in their manifold sufferings. During harvest, the brethren "took hold" and harvested Lydia's wheat. The Winter of '49-'50 was spent very peacefully by this patient woman. Her children, whom she had always taught at home previously, were now at school. Busy with her needle and wash-tub, to earn enough to feed and clothe her little ones, the time flew quickly by, and as Spring came on Lydia felt an almost irrepressible desire to make a start to emigrate to the valley. "James," she said one day to her oldest son, "can't we make an effort to get to the valley this season?" "Why, mother, what will you go with? President Young took our two teams and wagons and you know we only got back one team and part of the two wagons. What was the reason, mother, that the wagons were so broken up and almost fit for nothing?" "Well, my son, I have heard it rumored that the teamsters in crossing the plains, returning here, as they did not have proper restraint and care over them, were a little foolish and perhaps cut up the more cumbersome parts of some wagons for firewood." "How would they drive them?" "They did not drive the broken wagons, my boy, but would load the more valuable part of several wagons, such as wheels, axle-trees, etc., yoke up long strings of oxen on this wagon, and thus save hunting up wood, or going without, where wood was scarce. But let us say nothing about it; we will be very thankful to have what is here. I have given the pieces of one wagon to get the other one repaired, so that we may have one good wagon. Bishop Hunter was here the other day; he has come on to bring a company of the poorer of the Saints, and will help them with the Emigration Fund, where they are unable to come any other way. Now, the kind Bishop tells me that President Young has given him especial charge to bring us out this season; and he offers me the use of two yoke of oxen. He says I can pay for their use when I get to the valley and earn enough to do so. This, of course, I will do as soon as I possibly can." "Well, but mother, ain't we poor?" "Yes, James, but God will always help those to be independent who earnestly desire to be so. We will be blessed in the future as we have been in the past." It was thus decided to get ready to move westward with Bishop Hunter's company, and Lydia very rapidly completed her preparations for the long journey across the plains. Under Bishop Hunter's advice she sold, for a small sum of money, the yoke of oxen that had returned the previous year from the valley, and turned the proceeds into a little fund for the outfit. A brother, named Grover, whom she had known in Kirtland, and had been friendly with all through the various moves of the Saints, hearing of her destitute circumstances, and that she was about to emigrate to the valley, came in one day and gave her twenty-five dollars in cash. She also sold the little cabin and piece of land for about twenty dollars, receiving her pay in corn. This corn was prepared for the journey in a very odd manner. The children spent many days in parching it; after which it was taken to the mill and ground up. This was done by the advice of President Young, in order to preserve the meal sweet and good. The greater part of the corn was thus prepared; but Lydia carried some meal unparched. She bought a sack of flour weighing one hundred pounds, and thus had for the journey about seven or eight hundred pounds of flour and meal together parched and unparched. A few pounds of dried fish, some soap, eight or ten pounds of sugar, a few matches and a little soda, formed the grocery stores. Her medicine chest consisted solely of a bottle of consecrated oil. One pair of shoes and a stout, home-made suit or dress with a better one for Sunday use for each of the children; a good shawl for herself and warm wraps for the little ones, made up the scanty wardrobe. But she had quite a good supply of bedding which was of great service to her on the journey. A little stove was set up in the wagon to keep them warm, and a little rocking-chair in the front end of the wagon for Lydia to sit in, were among her selections for the trip. However, she soon found that even these supplies would not go in the wagon, and give room for the seven little ones. Although but twelve years of age, James walked most of the way to the valley and drove the oxen, while Joseph, Newel and Sally walked a great part of the way; but even then, a place must be found for the three smaller ones, beside the mother. So after talking the matter over a great deal, Lydia concluded to yoke up two of her cows on lead of one yoke of oxen, and put the odd cow and the other yoke of oxen on some wagon belonging to the company, the owner of which would allow her to have the use of part of the wagon for her share. Bro. Cluff offered to let Lydia put her cow and oxen on one of his wagons, and partly load the wagon with her things, he having one of his boys to drive. Bro. Cluff was pretty well off, had ten or twelve boys, and was well able to assist the widow. Lydia found herself ready about the 1st of June, 1850, and started with Bro. Cluff 's folks, traveling as far as Salt River, and then halting for the rest of the company to come up. In about two weeks, the whole company was gathered, organized and ready to start. As was the custom, the party was divided into companies of one hundred; then subdivided into fifties, which were again divided into companies of ten. Bishop Hunter was the presiding captain, and Jesse Haven was the captain of the ten in which were Lydia and her friends, the Cluffs. For many days they traveled upon the prairie, a level sea of waving green, without a mound or hill to rest the weary eye. After striking the Platte river, they followed it up for hundreds of miles. Sometimes they would reach a little grove of trees, sometimes some brush, or a little driftwood caught in a snag in the river. This was all the wood the camp ever found while on the prairie; and the prudent widow always carefully laid by some wood in her wagon to serve when there was none where they camped. For very many miles the train moved along the plains up the Platte river, which were then called the "buffalo country." Often in the distance they would see herds of these creatures. One day, they were traveling in a little more hilly part of the country, and became aware that the hills were covered with thousands of these herds. What was thought at first to be trees, turned out to be a moving mass of buffalos; and upon the head wagons getting near enough to see, they found that some of these immense herds were crossing from the hills down to the river to water. A halt had to be called, and some hours were spent waiting for the road to be cleared for a passage. It was here in this "buffalo country," that the famous stampedes of the animals were wont to take place. Without one second's warning, every ox and cow in the whole train would start to run, and go almost like a shot out of a gun. No matter how weary, or how stupid they were, when one made the spring, the remainder of the horned stock were crazed with fear. On, on, they would go for miles, and seemed unable to stop until headed and brought back to camp. One day while slowly plodding along beneath the burning, sultry sun, the start was made, and as every wagon was drawn by oxen or cows, away went cattle, wagons and inmates; tin and brass pails, camp-kettles and coffee-pots jingling merrily behind and underneath the wagons where they were tied; children screaming, everything that was loose flying out as they bumped along; over the untrodden prairie flew the maddened cattle, nearer and nearer to the river bank, which was here a precipice of twenty-five feet down to the water. Women, seeing their danger, sobbed out wild prayers for God to save; men ran and shouted to no avail; when suddenly over the plumy grass flies a horseman, spurring and screaming to his quivering, panting horse; mothers clasp their frightened babes in their arms, and prepare to face their watery grave. But the rider is up with the head team, and just as the head wagons are within ten feet of the deadly bank, he turns them aside and they are saved. Lydia's wagon was near the lead, and she came within a few feet of the precipice. When she once more was safely traveling in the road, she and her children thanked God for His deliverance, praying that they might be so endangered no more. Her prayer was granted. Another stampede occurred, but it was in the night and no one was hurt. The wagons, at night, were drawn up in a circle, the tongue of one resting upon the hind wheel of the preceding wagon; inside of this ring, the cattle were coralled. One night the camp heard the sudden start, and over one wagon over which the lead ox had leaped, went the whole herd. The wagon, which belonged to John Kay, was badly broken up. Out into the prairie ran the cattle; but as speedily as possible a man jumped on a horse, and riding furiously until he got ahead of the herd, he circled round and brought them back to camp. The cattle, when stampeding, always follow a leader, so the horseman took advantage of this, making a circle of some ten miles around to get back to camp. From ten to twelve miles, was the average day's travel. At night, on reaching camp, the ring of wagons was formed, the cattle were turned out to feed, and then tents (by those who had them) were spread, camp-fires lit, supper cooked by the women; beds made in and under wagons, and in tents; supper eaten, and children put to bed. After dishes were washed and put away, the horn blew and the camp would gather in the center of the circle, a hymn would be sung, and prayer offered to God for future protection with thanksgiving for His past mercies. Then the cattle would be brought up and corraled, and the older people would gather around the camp-fires; sometimes to sing, sometimes to tell stories of the past, and sometimes even to dance on the level space cleared for the purpose. At daylight the cattle were again turned out to feed upon the grass, the horn blew, and singing and prayer were offered up to God. Breakfast was soon prepared and eaten, wagons packed, oxen yoked and the day's march was again taken up. No swearing, either at oxen or in any other way was allowed. No one was allowed to wander off; no running of teams, no team could try to pass another, no camp-fires must burn at night after retiring. Great care was taken that the prairies should not be set on fire. Sabbath day, the train remained in camp, holding service and praising God, resting from the week's journey and toil. Sometimes a halt would be made for a day or so that the women might wash and iron, and patch up the clothes. At such times, the young men would take their guns, getting permission from their various captains, and go out hunting; rabbits, deer and sometimes a buffalo would be the results of these expeditions, everything being divided carefully among the camp. The camps were each a company of fifty, traveling about a day's journey apart, on account of the feed for the cattle. Bishop Hunter was very kind to Lydia, and as they neared their journey's end, he would often come up and ride along a moment, saying in his quaint, abrupt fashion: "Fine boy, fine boy! cattle look well; old cattle! didn't expect 'em to see the valley; look well, look well, better than when they started. Fine boy, fine boy--!" By this time the worthy man would be out of hearing and soon out of sight, giving his jerky discourse to the winds that blew softly round his little gig. Lydia's food lasted very well, she sometimes making a little mush or johnny-cake; the cows giving milk night and morning. When there was no fire she would turn the warm milk out on some parched meal, let it soak awhile, and then eat it with thankfulness. For butter, the "strippins" were taken at night and in the morning, put into the churn which was in the wagon, and at night she would find a little pat of butter sufficient for breakfast, churned by the day's riding. Days, weeks and months thus passed by, and at last, about the first of October, the train entered Emigration canyon. Long camping times were now a thing of the past, and all anxiously watched for the first sight of the valley of the Great Salt Lake, where all their hopes were centered, and their feet were bound. What a joyful cry ascended from the weary travelers as the mouth of the canyon was reached, and they were almost at their journey's end! Oh, what a glorious time was that! Lydia's bosom swelled with unspeakable joy as her eye beheld the scene before her, and she realized that her journey's end was reached. A general halt was called, and a universal prayer of praise and thanksgiving ascended to that Father who had established the Saints in the tops of the mountains. After feasting their eyes until somewhat satisfied, every one anxiously hurried to reach this blessed spot, and very soon the long serpentine train was in motion. Down the declivity cumberously hastened the tired oxen, urged by the loud and oft-repeated "whoa-ha, whoa," of their lusty drivers. On the third of October, 1850, the company reached the city, then called Great Salt Lake City. Wagons went here and there, friends rushed out from every hut and tent to greet and welcome the travelers. As Lydia looked around her she was surprised to see the many comfortable homes dotted around, with weighty stacks of grain, and ricks and stacks of wild hay garnered for the winter's use. Three years only had the Saints been here and already she saw houses and sheds on every hand, with here and there a fence, all the lumber for which had been sawed out by hand. The long street on which she was traveling was called Emigration street; (now called third South street); it was a distinct line in this wilderness, of houses, cabins and tents; but as there were very few fences, little could be told of the plan of the city as it now stands. The houses were mostly thatched with straw or covered with mud. Some few shingles had begun to assert their rights by proudly crowning a few of the most pretentious houses. Lydia enquired the way to her brother-in-law, Joseph W. Johnson's house, to which she directed James to drive. Joseph Johnson had married Newel's sister, and Lydia met a warm welcome from these kind-hearted people. Here she rested for several days, washing and ironing up her clothes and overlooking the slender stores remaining from the journey. Samuel, her step-son, was with his uncle, he having left Mr. Wixom because of unkind treatment. He greeted his mother with noisy rejoicings, and immediately began planning for a home, or a start for one, for the family. "Mother," he said, about the second day of her arrival, "I think we might take a lot somewhere down in the south-eastern part of the city, drive the wagon on it and then make plans for the coming winter." "Why, my son, do you wish to go down there?" "Well, mother, you know the cows must have some feed and on the bench close by, there's pretty good feed." "Well, Samuel, in a couple of days we will hitch up and make a start for a home once more." Accordingly, on the fourth day of her arrival Lydia directed Samuel and James to yoke up the oxen and cows, and, for the last time for many months, she and her little ones traveled in a wagon. She called a halt on a vacant lot in what is now the First Ward, took possession of the same and at once made plans for a house. Before making any move to build, however, Lydia went to the agent of the Emigration Fund, delivered up the two yoke of oxen, and gave her note for sixty dollars for the use of them in crossing the plains. Before two years were past this note was redeemed and she was out of debt. The adobe yard was close by the new home, and one evening as the little circle was gathered round the blazing camp-fire the widow said, "Boys, do you think you could make adobes?" "Of course we could, mother; Uncle Joseph will show us; you know he is a mason," said Samuel. "Well, if you boys could make some adobes, and then get a job to pay for laying them up, we might get up one or two rooms which would be warm and comfortable." Execution followed close upon the heels of plans with the indomitable little woman, and by the beginning of December the house was ready for occupation. Brother Johnson had laid up the walls of the little, two-roomed house for work which the boys did for him. Poles were brought from the canyon to lay across the top of the walls to serve as rafters on which to pile the roof of straw and dirt. From the wagon Lydia had drawn out three window sash, much to the joy of the boys. These had been saved by the mother when leaving the states. These gave two windows to the front and one smaller one to the back room, which latter was used as a bed-room. The doors were made of "shake" (lumber split out of logs instead of sawed), strongly fastened together and hung with rude, home-made hinges; these doors, overhung with a stout blanket, were quite capable of keeping out the cold. A huge fireplace filled up part of one side of the "big room." The floor of earth was oddly carpeted, first with a lavish supply of straw, over which was stretched a rag carpet fastened to numerous stakes driven down all around the edge of the room. For the bed-room the box of the old wagon was split up and the boards were laid down under the beds. When settled, the little family was more comfortable than it had been since leaving Nauvoo. As soon as possible after moving into the house, Lydia went around to her neighbors and told them she was about to open a small school. Schools were then very rare, and on the opening day the brave teacher was surprised to see so many pupils present. The school paid so well during the winter, and so satisfied were the people there with the teacher's labors, that she was solicited to accept the Ward school, which she accordingly did in the Spring. CHAPTER XII. When first moving into their little, home Lydia had put all the cows but one out upon the range. The following very remarkable instance, is an example of what God will do for those who gladly keep His laws: The one cow left at home stood out in the open air, staked a little way from the house. One morning in December Lydia awoke to find herself surrounded by a mountain of snow. "Oh the cow!" said Lydia, as she sprang from her bed; "boys, something must be done." Hurriedly dressing, she went to the door, and there stood the faithful beast, cold and shivering, and there was not a spear of feed to give her. "Boys, take this blanket," said Lydia taking a heavy, warm, home-made blanket from her bed, "and go down to Bro. Drake, who lives in the Second Ward. I knew him in the Ponca camp, and something whispers to me that he will let us have some feed for the cow. Tell him I would like to get enough of some kind of feed to last until this storm is over, and we can turn the poor thing out. This blanket is a good, almost new one, and should be worth part of a load." The boys hastened down to Bro. Drake's, and in a little while Lydia was pleased and surprised to see them returning in a wagon, which was well loaded with feed. You may be sure Lydia thanked and blessed her kind friend; the boys went to work and made a pen of poles which they had hauled for wood, and soon had "bossie" in a warm place. In the course of a few days, Lydia was able to churn, getting just about a pound of butter. When it was all worked over, she said to the children who had watched the operation with much interest. "Now children, what shall we do? Here is just about a pound of butter; we may not be able to get the tenth from the cow, and shall we pay this, the first pound for tithing, or will we eat this and trust to luck to get the tenth?" "Pay this for tithing," answered all the children with one breath. "We can do without, mother, till you churn again." So the butter was taken to the tithing office; and that Winter Lydia paid tithing on forty pounds of butter, from that cow who was a "stripper;" (had no calf for two years,) and furthermore, the cow never got a spear of feed but what Bro. Drake had brought, it having lasted until the grass grew in the Spring. As Lydia has since told me, she has made it a firm rule to pay the first instead of the tenth of everything for tithing, commencing always with New Year's day. "And," added she in relating this circumstance, "I have never been without batter in the house from that day to this." Spring came and went, Summer passed, and Lydia was still teaching. Let me copy Lydia's own words about the next events of her life. "Some time in the Fall of '51, a friend by the name of John Dalton proposed to become my protector for this life, if I wished him to do so. He had a farm six miles from the city, which he had no one to live upon, as his first wife lived in the city in a comfortable home. Said I could think of it, and sometime he would call again. This was a new idea to me; for since my dear Newel's death, I had never thought of marrying again. It had been all my study to take care of our little ones, and try to teach them those principles which would prepare them for usefulness in this life, and to meet their father in eternity, so that we might be an unbroken family in the future state of existence. "What should I do? What would be for our best good? "My boys had to go from home to get work, and the responsibilities upon me were very heavy. I prayed, I sought to do for the best. I had always believed in the principle of celestial marriage, since I received a testimony of its truth in an early day from the Prophet Joseph's teachings. I have heard him teach it in public as well as in private; have heard him relate the incident of the angel coming to him with a drawn sword, commanding him to obey the law, or he should lose his priesthood as well as his life if he did not go forward in this principle; and I had received a strong testimony of its truth when under the Prophet's teachings. The spirit seemed to whisper to me, you can now test your belief by practice. What would be for the best for my children? If we were situated on a farm, it would give them employment, always at home; and the change would relieve me of many cares and burdens which were fast growing too much for my strength. My constant prayer was, 'Oh Lord give me wisdom to do that which will by Thy will!' At last, I concluded to accept." Lydia soon found herself, after accepting the proposition, situated on a farm, with plenty of labor for herself and family. She moved in September, '51. In December, '52, a girl was born to her, whom she called Artemesia. Nearly five years were spent upon this farm, and at the end of that time, Lydia returned to her home in the city; Mr. Dalton having expressed a desire for her to do so. He said she had performed all the labors required of her in an acceptable manner, but she was welcome now to return home. She had lived under the celestial law, and had found no more trials than she could bear, and she thus gives her testimony concerning the principle: "It may be some will enquire of me, 'how do you like plurality after living in it and getting the experience you desired? What are your feelings now?' I will say I like it first-rate; my belief is strengthened; I do beleive it is a principle that if not abused, will purify and exalt those that enter into it with purity of purpose, and so abide therein." On her return to the city, she took up school again, and the people were very glad to have her do so. She began to teach the Ward school in the Spring of '56. In the early Spring of '58, when rumors of Johnson's army began to come like a blasting air upon these peaceful mountain homes, Pres. Young called out a standing army to prepare for future emergencies. Lydia's oldest daughter, Sally, had married a young man named Zemira Palmer, some two years previous to this, and they were living in Provo. This young man was called to act as a soldier in this standing army, and he wrote to Lydia, asking her if she would not come and live with her daughter, the boys taking charge of the farm. She complied. But very shortly afterwards the standing army was disorganized. Pres. Young had decided to make a complete move from the city, going south, so that when the army should come in, they would find nothing but desolation and lonliness. The general excitement caused many weak and doubtful spirits to quiver with affright. Among the rest, an old man living in Provo, named Hoops, had become so alarmed that he was determined to leave Utah at any cost. One morning Zemira came in and said, "Well Sally, old man Hoops is going to sell out if he can, _give out_ if he can't _sell_ out, and _get_ out whether or not. He has a good farm, a city lot and tolerably good house, but nothing will keep him here." As he ceased speaking, the spirit whispered to Lydia, "The hand of the Lord is in this. Because of your faithfulness in the past, you shall have a good home. Go, and you shall obtain this for yourself and children." Presently she said quietly to James who was with her: "Are you acquainted with this old gentleman, Hoops?" "Yes, mother; why?" "Zemira will not need us here now, and as we do not wish to return to the city in the present state of things, I thought perhaps we might be able to buy this place of the old man." "Why, mother, all we have would not begin to buy the place. It's worth several hundred dollars. It would be an imposition to ask the old man to take a wagon and what few other things we could give him. I could not bring my feelings to consent to such an imposition." Lydia felt that she knew that when she listened to the guidings of that Spirit which had so often prompted her, that she had always succeeded and been prospered; and she was sure, although it looked hopeless, that she would succeed now. Waiting a little while, she next asked Zemira if he would go with her and introduce her to Bro. Hoops. With a peculiar smile he answered, "Yes, mother, I will go with you, if you really wish it, but I have no faith that you can possibly get the place." They went down to the old man's place and Lydia stated to him the object of her visit. He asked her what she had, and as she named over the various articles she could turn out, he said: "That's just what I want." And when she had told him all she had to give, he eagerly answered, "It's a bargain." So she was once more in possession of a good home. Just before leaving the city for Provo, Lydia had gone to President Young and stated her circumstances in full to him, and asked if he knew any reason why she should not have a divorce from Mr. Dalton. She had then been separated from him for some time The President did not know anything to prevent her being a free woman, and accordingly gave her a legal divorce. So she was once more alone and battling with life without earthly aid. Her farm was a good one, and with the valuable assistance of her boys, she soon became comfortable. A widower, named McClellan, was living at this time in Payson who had two motherless girls, aged eleven and thirteen. He was comfortably situated, and, becoming acquainted with Lydia, he very much admired her kind, motherly ways and general thriftiness, and he besought her to unite her fortunes with his and be a mother to his girls who had been orphaned about two years previously. Lydia was not very willing to once more embark upon the perilous sea of matrimony. Her heart was buried with her husband, and no love ever had or ever could waken it to life. She had had a sorrowful experience in that state with Mr. Dalton, and as she was now getting in years, being upwards of fifty, she shrank from again taking a wife's burdens upon her. Still, her heart yearned over the little helpless, motherless girls. Finally, after much serious thought, she again accepted an earthly companion, and joined her fate, for time, with James McClellan. They moved to Payson in '60, where his farm was situated. Two or three years after this Bro. McClellan was called south, and Lydia moved with him, leaving Jesse and Hyrum with their brother James in Provo. They settled at the Santa Clara, and soon became very nicely fixed. In the Fall of 71, Lydia's brother, Jesse, wrote to her that their father and mother were both dead, and, as there was some property to be divided among the children, she had better visit the old homestead where he lived and get her share. She therefore went east and was treated very kindly by her brothers and sisters and enjoyed herself quite well. As her share she received $1,500, and then returned home. On the 1st of January, 1877, work was commenced in the St. George temple. President Young called upon Lydia to act as one of the workers. Circumstances beyond her control did not permit her to go until the Fall of '77, when she entered the sacred walls as one of the regular attendants. In the Winter of '79-80 Brother McClellan's health failed altogether, and on the 10th of February, 1880, he died. Thus, after a companionship of twenty years, Lydia was once more a widow. The work in the temple, however, was so constant and pleasant that she could not feel lonely. In 1882 Lydia purchased a piece of property in St. George and has there settled. She shut up her house in Santa Clara, and manages to live quite comfortably with the proceeds of her little estate. She is all alone, as Samuel lives in Santa Clara; Sally and Lydia, with their husbands, in Orderville; Newel, in Provo; James, Jesse and Artemesia, in Payson; Joseph went to Arizona and died there four years ago, and Hyrum died at Payson three years ago unmarried. Her posterity are numerous; they outnumber that of her eleven brothers and sisters put together. She has upwards of eighty children, grand-children and great grand-children, and is proud of her labors and the "helps" she has raised to assist in the upbuilding of this kingdom. When the relief society was organized by the Prophet Joseph in Nauvoo, Lydia was one of its active members, and from that time until now she has almost continuously labored in one of these societies. In the old-time fairs she has often taken prizes for the production of her hands. She has always taken a very active interest in sericulture since its introduction into this territory. There is now on exhibition in the Philadelphia silk rooms several silk skeins of various colors so well spun and twisted as to be indistinguishable from the imported article; also nets, mits, etc., of Lydia's make. Her labors in the temple are constant and full of the greatest joy and pleasure. She has labored there as a work-hand 621 days, has received endowments for over 700 of her dead and those of her friends; and has blessed many sick, sorrowful and afflicted. Shall I paint a little scene of almost daily occurrence during the past season in St. George? Tall trees shade a modest house so deeply set in its leafy frame that the passer-by scarcely discerns its shape. Birds sing in their bright green home, and the grass hides many a harmless insect. The dewy freshness of the morning shimmers on every bough and grassy hillock. The chickens cluck over their morning meal; the cow stands in her cosy shed, happy with her dewy green breakfast and chewing the cud in contentment. Out of the front door steps a brisk little woman with so blithe an air, and free a step that you are surprised to look under the veiled bonnet and find a kind, withered face surrounded with a silvery halo of pure white hair. The firm lines around the mouth are rather deepened with experience, but the lips wear that pleasant half-smile seen on the faces of the cheerful; the blue eyes, a little dimmed with age and tears, but full of a sunny light; and the expression so soft and sweet that little children love to kiss the dear old face. Over the path goes she, and steps into the waiting temple carriage before the clock strikes eight; her house as neat as wax, everything about her clean, happy and well fed. This is Lydia, now seventy-one years old, and living alone, but for the beloved spirits of Newel and her children who often visit her in dreams and visions. She has earned her present peace and rest, and to-day, as it passes, is but the one link less between her and her longed-for, eternal home with her beloved husband. But it is a very golden link, for it is gilded with precious blessings and privileges but few mortals enjoy. She blesses and is blessed. And here let us leave her, with the prayer to know and greet her when we shall be united on the glorious resurrection day! [Transcriber's note: Inconsistent spellings retained as printed.] 
46734	----	(MormonTextsProject.org), with thanks to Kimball Gardner, Intern, for proofreading. SCRAPS OF BIOGRAPHY. TENTH BOOK OF THE FAITH-PROMOTING SERIES. Designed for the Instruction and Encouragement of Young Latter-day Saints JUVENILE INSTRUCTOR OFFICE. Salt Lake City. 1883 Copyright applied for at the Office of the Librarian of Congress, at Washington, D. C., by A. H. Cannon. PREFACE. There is a gradually increasing interest among the young of this people for reading and study. It is now the ambition of nearly every son and daughter of the Saints to become well educated. Parents, also, are more deeply interested in the intellectual growth of the youth. Thus we are gradually ascending to a higher plane, and our influence is being felt in a more extended sphere. The desire, however, to place matter in the hands of the young for reading and study, should not cause parents to be less careful in the selection of books. Truth expands the mind and quickens the understanding, while fiction dulls the perceptions and impairs the memory. The acquisition of the one is a source of joy to the possessor, while the constant perusal of the other unfits a person for the study of that which endures. That truth is the foundation of all righteousness, and that righteousness is what we desire, no person among this people will deny. Hence our anxiety to teach the child from its earliest infancy the principle of the gospel. In order to assist in this great work of teaching the gospel principles, we have been led to publish the SERIES of which this book forms a part. Whether or not our endeavors have met with any success, we leave for others to say, but we can safely state that all who have read these little works cannot but realize the fact that "Truth is stranger than fiction." That these "SCRAPS OF BIOGRAPHY" may help to instil the great principle of faith in the minds of the rising generation is the earnest desire of THE PUBLISHER. CONTENTS. SKETCH OF AN ELDER'S LIFE. CHAPTER I. Birth and Parentage of Elder John Tanner--Himself and Two Children are Bitten by a Mad Dog--They are Healed--He Becomes Wealthy--Afflicted With Unknown Disease--Physicians Fail to Cure Him--"Mormon" Elders Visit Him--He is Converted--Is Miraculously Healed--Goes to Kirtland--Freely Gives Money for the Benefit of the Church--His Elder's Certificate. CHAPTER II. Receives Blessings in Temple--Assists With "Kirtland Bank"--Starts for Missouri--His Daughter Dies--Is Attacked by Mob--Nearly Murdered--Retained as a Prisoner--Released--Removes to Iowa--Receives the Prophet's Blessing--Goes to the Rocky Mountains--Loses His Property by Fire--Thrilling Indian Adventure--At Death's Door--Remarkable Escape--His Death. INCIDENTS OF EXPERIENCE. CHAPTER I. Account of My Ancestors--My Birth--Remarkable Vision--Its Effect Upon Those Who Heard of It--My Father and Grand-Father Become Interested in Reading the Scriptures--My Grand-Father's Prophecy--His Dislocated Shoulder Replaced by the Power of God--My Grand-Father's Vision and Death--"Mormon" Elders Visit the Neighborhood--I Go to Hear Them Preach--Believe Their Doctrines--My Father Opposed to the Elders. CHAPTER II. My Covenant With the Lord--My Sister Desires Baptism--My Brother's Threat--Visit of Hyrum Smith--My Sister Baptized--I Break My Covenant--My Father's Dream--My Baptism--Exhortation to the Young--Spiritual Gifts Received--Meeting Disturbed by Mobs--After Talking to Them They Become Quiet and Leave the Place--Some of the Mob Join the Church--The Leader of the Mob Dies Suddenly--Mobbings Cease. CHAPTER III. Ordained to the Priesthood--Invited to Preach--I Make Up a Sermon on my Way--Sermon Apparently a Failure to Me--My Hearers Satisfied With It--Abused by a Baptist Minister--He Desires a Sign--A Sign Promised and Fulfilled--Blessings Received in the Kirtland Temple--Words of the Prophet Joseph--Their Fulfilment--An Incident in Missouri--Literal Fulfillment of a Prediction Uttered by Joseph Smith--His Patriotism--Strange Phenomenon--Its Effect. CHAPTER IV. A Case of Palsy Healed--Its Effect on the People--Mr. Bridge's Unbelief--The Case of Widow Cade--She is Partially Cured by Faith--Tempts the Lord and Dies--I am Called on a Mission to Europe--Terrible Sea-storm--The Prayers of the Elders are Heard and the Winds Cease--We Arrive Safely in a Badly-Shattered Ship. CHAPTER V. I Go to Switzerland--God's Power Manifested in My Behalf--A Prophecy Fulfilled--Condition of the Swiss Mission--Where Elders were Expelled Evil Spirits Take Possession--Karl G. Maeser Writes Me a Letter--I Return it, Thinking it is a Ruse to Entrap Me--I Receive it Again-- Brother Maeser's Faith and Baptism--Elders Partake of Poisoned Food--Are Restored to Health--My Mission Ends. NEWEL KNIGHT'S JOURNAL. CHAPTER I. My Birth and Parentage--My Father's Business--He Employs Joseph Smith, Jun.--Character of this Youth--I Start in Business for Myself--My Health Compels Me to Change Occupation--Joseph Smith, Jun., a Constant Visitor at My House--He Relates His Experience--His Statements Leave no Room for Doubt in Me--He is Bitterly Persecuted. CHAPTER II. Joseph Smith's Perseverance--Organization of the Church--Joseph Smith Visits Me--His Own Account of His Visit--He Asks Me to Pray--I Refuse--I Go to the Woods and Try to Offer up Prayer--Am Attacked by a Devil--Curious Actions while thus Afflicted--The Prophet Casts the Devil Out--The Spirit of God Shows Me Glorious Things--This Miracle Witnessed by Many Persons. CHAPTER III. I am Baptized--First Conference of the Church--Remarkable Visions--The Prophet Visits the Colesville Branch--Holds Meeting--Persecution Begins--A Presbyterian Preacher Tries to Mislead My Sister-in-law, but Fails--Baptisms--Mob Gathers--Joseph Arrested by a Constable--Wicked Men Lie in Ambush for Him--He is Delivered from the Mob by the Constable--His Unjust Trial--He is Acquitted. CHAPTER IV. Joseph's Second Arrest--Cruelty of His Guard--His Trial--I, with Others, am Called as a witness--Chagrin of Prosecuting Attorney--Eloquence of Joseph's Lawyers--The Constable Begs Joseph's Forgiveness for His Cruel Conduct--He Delivers the Prophet from the Hands of the Mob--The Acquittal--At My House Our Leaders are Again Persecuted--Their Escape--Names of Our Leading Opponents. CHAPTER V. I Visit Joseph at Harmony--Revelation Concerning the Sacrament --Persecutions at Harmony--The Brethren Visit Me--God Blinds the Eyes of Their Enemies--The Prophet Moves to Fayette--False Revelation--Bogus Stone--False Doctrine Overcome--Hyrum Smith Visits Me--I Labor in the Ministry with Him--My Aunt's Affliction--Remarkable Manifestation of God's Power. CHAPTER VI. Sidney Rigdon's Conversation--Third Conference of the Church--The Saints Commence to Gather--An Accident--My Aunt's Dream--Its Fulfillment--Missouri Chosen for a Gathering Place--My Mother's Wish--Reflections on the Past and Present--Temple Site Located--Labors Commence--The First Death. CHAPTER VII. My Appointment--A Visit from Joseph--According to Joseph's Promise, My Wife Bears Me a Son--New Revelations--My Aunt Overcome by the Evil One--She Misleads Many--Her Anguish and Restoration. CHAPTER VIII. Mr. Pixley's Bitterness--Our Enemies Make Plans for Our Overthrow--Their Resolutions--Our Printing Office Destroyed--Brethren Tarred and Feathered--Our Appeal to the Governor--His Advice--Saints Driven--Unexpected Engagement--Several Killed and Wounded. CHAPTER IX. McCarty's Case--Justice Denied Us--The Sufferings of the Saints--The Brethren Disarmed--Joseph's Opinion of Governor Boggs--Correspondence Between the State Officials and Our People--Our Petition to the Governor. CHAPTER X. Court in Jackson County--Officers Awed by a Mob--Zion's Camp--Mob Meeting--"A Man Stabled"--Campbell's Horrible Fate--God Interposes in behalf of Zion's Camp--The Cholera--I Go to Kirtland--My Labors There --Return to Clay County. CHAPTER XI. Saints Move to Caldwell County--Persecutions Begin Anew--Captain Bogart and His Mob--The Battle--Hawn's Mill Massacre--Colonel Hinkle's Treachery--The Brethren Imprisoned. CHAPTER XII. I Move to Commerce--No Safety for the Saints--John C. Bennett's Wickedness--Threats of the Mob--We Start for the West--Death of the Author. SKETCH OF AN ELDER'S LIFE. CHAPTER I. BIRTH AND PARENTAGE OF ELDER JOHN TANNER--HIMSELF AND TWO CHILDREN ARE BITTEN BY A MAD DOG--THEY ARE HEALED--HE BECOMES WEALTHY--AFFLICTED WITH UNKNOWN DISEASE--PHYSICIANS FAIL TO CURE HIM--"MORMON" ELDERS VISIT HIM--HE IS CONVERTED--IS MIRACULOUSLY HEALED--GOES TO KIRTLAND-- FREELY GIVES MONEY FOR THE BENEFIT OF THE CHURCH--HIS ELDER'S CERTIFICATE. Elder John Tanner, son of Joshua and Thankful Tanner, and grandfather of Apostle F. M. Lyman, was born August 15th, 1778, in the state of Rhode Island. At the age of thirteen years his parents moved to Greenwich, Washington county, New York, where, at the death of his father, who was a farmer, he took charge of the business and settled his father's estate. Early in the year of 1800, he married Tabitha Bently, by whom he had a son, Elisha, born March 23rd, 1801. The mother died on the 9th of the following month. He afterwards married Lydia Stewart, by whom he had nine children, eight sons and one daughter. One evening in 1808, when he returned home from his work, he found that two of his children had been bitten by his dog, which had gone mad, and in attempting to confine the dog, he also was bitten on the calf of the leg. Realizing immediately that he had no time to lose, he grasped a pair of sheep-shears, and cut out the affected parts and filled the wound with salt. He thus succeeded in saving his own life; and, with the aid of a prescription he obtained, was also successful in curing his children. In the Spring of 1818, he moved with his large family to North West Bay, where a son and daughter were born. In 1823 he moved into the town of Bolton, and here, in 1825, he had another son born, but in May of that year his wife, Lydia, died. He then married a third wife, Eliza Benwick, by whom he had four sons. At this time, notwithstanding all the care, labor and expenditure of raising his numerous family, he had acquired wealth, and had become a man of much influence, was extensively known and universally respected. His name was synonymous with benevolence, honesty and integrity. In the mysterious dispensations of Providence, a terrible calamity was appointed him in the form of a painful disease, which, according to the most consummate human skill, was incurable, and entirely unknown to the medical faculty. His left leg from the thigh down was covered with black sores, through which the muscles of the limb, having formed into hollow tubes, or pipes, projected outward to the surface, out of which, matter was constantly oozing. He had employed seven of the most eminent physicians in the country, but all their efforts were unavailing; the last one, Dr. Black, frankly told him that he could run up a heavy bill for medical attendance; "but," said he, "you are beyond the reach of medicine, and I can do you no good!" For six months Mr. Tanner had neither let his diseased limb hang down nor his foot touch the floor, but was obliged to keep the leg in a right angle with his body, resting it on pillows placed on some object directly in front of him. And yet, with all his bodily suffering, his mind was active and his noble, generous heart, ever sympathizing with his fellow-man, beat with untiring zeal for the welfare of humanity. Feeling assured that he must soon die, he sought opportunities for doing good. He had a vehicle so constructed that he could move himself from place to place without assistance. In the fore part of September, 1832, a notice was circulated in the place where he lived, that two Latter-day Saint Elders would preach on a certain evening, at a place specified, not far from Mr. Tanner's residence. He hailed the announcement with delight. It afforded him an opportunity (he thought) of doing an immense amount of good. He was conversant with the Bible and felt himself amply qualified to battle with heresy, especially that of the Latter-day Saints, and by doing so, he could confer lasting benefit on his fellow-creatures. That was his aim and such his anticipations when the appointed evening arrived. He seated himself in his locomotive and wended his way to the meeting, feeling confident that he could silence the so-called "Mormons," whom he sincerely supposed were imposters; but long before the two Elders, who were Simeon and Jared Carter, finished their discourses, a wonderful change had come over the mind of Mr. Tanner, and when they closed the evening services, he invited them to his home. That evening a new era dawned upon his existence. After spending the evening in earnest conversation, when the clock struck the hour of eleven, he told the missionaries he was ready to be baptized, but that it would not be possible for him to receive the ordinance. They asked him, "Why not?" He said on account of his lameness, as he had not put his foot to the floor for the last six months, and could not possibly do it. One of the Elders asked him if he did not think there was power enough in the gospel of Jesus Christ anciently to heal all manner of diseases, to which he replied in the affirmative. He was then asked if he did not think that the same cause produced the same effect in all ages, and if there was not sufficient power in the gospel to heal him. Mr. Tanner replied that such a thought had not occurred to him, but he believed that the Lord could heal him. Elder Jared Carter then arose and commanded him in the name of Jesus Christ to arise and walk, when, to use his own expression, "I arose, threw down my crutches, and walked the floor back and forth--back and forth, praising God, and I felt as light as a feather." That same night he walked three-quarters of a mile to Lake George, and was baptized by Simeon Carter, and walked back, giving thanks to God, for his complete restoration to health. As soon as the "Word of Wisdom" was made known to him, he quit the use of tobacco, tea, coffee and also the use of liquor, and never used them again during the remainder of his life. In the Spring of 1834 he fitted out his two sons, John J. and Nathan and sent them up to Kirtland, where they joined Zion's Camp and went up to Missouri, with team, wagon and a first class outfit. A little later in the season he fitted out seven families, and sent them to Kirtland or to Missouri. In the Fall of the same year he sold two large farms and two thousand and two hundred acres of timber land, preparatory to moving to Missouri in the coming Spring. About the middle of December he received an impression by dream or vision of the night, that he was needed and must go immediately to the Church in the West. He told his family of the instruction he had received and forthwith made preparations for the start, while his neighbors, with deep regret at what they considered an insane purpose, tried their utmost to dissuade him; but he knew the will of God in the present crisis and nothing could deter him from doing it. On Christmas day he commenced his journey with all his earthly effects, and in the dead of Winter traveled the distance of five hundred miles, to Kirtland where he arrived about the 20th of January, 1835, on the Sabbath. On his arrival in Kirtland, he learned that at the time he received the impression that he must move immediately to the Church, the Prophet Joseph and some of the brethren had met in prayer-meeting and asked the Lord to send them a brother or some brethren with means to assist them to lift the mortgage on the farm upon which the temple was being built. The day after his arrival in Kirtland, by invitation from the prophet, he and his son, Sidney, met with the High Council, and were informed that the mortgage of the before mentioned farm was about to be foreclosed. Whereupon he loaned the prophet two thousand dollars and took his note on interest, with which amount the farm was redeemed. He loaned to the Temple Committee, Hyrum Smith, Reynolds, Cahoon and Jared Carter, thirteen thousand dollars in merchandize at cost prices in New York, and took their note for the same. This amount, and that loaned to the prophet, were not included in his liberal donations to the building of the temple, from time to time. He also signed a note with the Prophet Joseph and others for thirty thousand dollars for goods purchased in New York, in which he had no pecuniary interest. The foregoing is substantial proof of his confidence in the prophet and in the validity and importance of the work he had embraced. Here follows a copy of his Elder's certificate: "TO WHOM IT MAY CONCERN.--This certifies that John Tanner has been received into this Church of the Latter-day Saints, organized on the sixth day of April, in the year of our Lord, one thousand eight hundred and thirty, and has been ordained an Elder, according to the rules and regulations of said Church, and is duly authorized to preach the gospel agreeably to the authority of that office. "From the satisfactory evidence which we have of his good moral character, and his zeal for the cause of righteousness, and diligent desire to persuade men to forsake evil and embrace truth, we confidently recommend him to all candid and upright people, as a worthy member of society. "We therefore, in the name, and by the authority of this Church, grant unto this our worthy brother in the Lord, this letter of commendation as a proof of our fellowship and esteem; praying for his success and prosperity in our Redeemer's cause. "Given by the direction of a conference of the Elders of said Church, assembled in Kirtland, Geauga county, Ohio, the third day of March, in the year of our Lord one thousand eight hundred and thirty-six. "F. G. WILLIAMS, Clerk. "JOSEPH SMITH, JR., Chairman." CHAPTER II. RECEIVES BLESSINGS IN TEMPLE--ASSISTS WITH "KIRTLAND BANK"--STARTS FOR MISSOURI--HIS DAUGHTER DIES--IS ATTACKED BY MOB--NEARLY MURDERED--RETAINED AS A PRISONER--RELEASED--REMOVES TO IOWA--RECEIVES THE PROPHET'S BLESSING--GOES TO THE ROCKY MOUNTAINS--LOSES HIS PROPERTY BY FIRE--THRILLING INDIAN ADVENTURE--AT DEATH'S DOOR--REMARKABLE ESCAPE--HIS DEATH. When the temple was finished he participated in its dedication. He also took part in the "solemn assembly" and the glorious gifts and manifestations of that memorable occasion. He received his washings and anointings in that, the first temple of God built by His direction in this dispensation. With his characteristic energy, he put forth his best efforts to assist the prophet in sustaining the "Kirtland Bank," and for that object he purchased much of its paper; but there was a Judas under the counter, and the bank went down in spite of all their efforts. Those who had struggled hardest and invested most were the greatest losers, and Elder Tanner was one of the foremost, and was completely crippled financially. Just at that time an outside pressure in the form of religious persecution had become so unendurable that the Saints had to leave Kirtland and seek homes in the West; and Elder Tanner, with a journey of one thousand miles before him, found himself not only destitute of means but also in debt. Yet his courage and ability were equal to the emergency. Through the blessing of God he had acquired one large fortune and he _knew_ that God lived, and that he was His servant. But he had a large family depending on him, and a long journey was before him. The necessity of the occasion prompted, and faith in God inspired, him. In April, 1838, he fitted up with a turnpike-cart, a borrowed wagon, one horse of his own and three borrowed ones, twenty dollars in cash and a keg of powder to pay expenses, and started for Missouri with his family--eleven persons in all. When the money and powder were spent, they were under the necessity of appealing to the benevolence of the inhabitants on the road for buttermilk and sometimes for other food to sustain life. He had two children, a son and a daughter, born in Kirtland. One of these, a lovely girl, died on this tedious journey, which was to Elder Tanner the greatest trial of that time. On his arrival in Missouri, in conversation with a friend of his, after narrating the hardships, privations and many of the most trying circumstances of the journey, he said, "Well, if others have come up easier, they have not learned so much." This expression is characteristic of Elder Tanner's very happy faculty of drawing sunshine from the darkest cloud and honey from the most bitter herb. He acknowledged the hand of God in all things, knowing that He overrules all things for good to those who keep His commandments. He arrived in Far West on the 3rd of July, and there he and his sons went to work. He paid up his debts, and had sufficient means on hand to meet the demands and exigences of life. In the Autumn of 1838, he and his son Myron went to a mill about nine miles from the town, and when starting for home, the state militia in the form of a mob came upon them. He told Myron to run and take care of himself, which he did by crawling under a large pile of clearing brush, and was not discovered by the mob, which, however, came upon Elder Tanner. One of the mobbers, snapped his gun at this brave man, but it refused to go off. He then took hold of the muzzle and struck him over the head with the breach of the gun, cutting a large ugly gash. This blow would probably have killed him, had it not been for his heavy felt hat, the double thickness of which caught the blow first. This attempt at murder was made by Captain Myer Odell. Elder Tanner was taken and held prisoner two or three days, wearing his bloody clothes, and stubbornly refusing to wash the blood from himself. He kept his team and wagon, and they let him go out upon his word of honor to take a wounded man to his family, after which, he returned to their custody and redeemed his word. At this time the Prophet Joseph was sentenced to be shot, but General Doniphan protested, and withdrew his men. On the day when the execution was to have taken place, the Saints laid down their arms, and some of the prisoners, among whom was Elder Tanner, were released. During the militia raid just referred to, he lost very heavily as quite a number of his stock were stolen. As soon as he was set at liberty from mob custody, he went to work getting things together preparatory to leaving the state in obedience to the gubernatorial order, and on the third day of March, 1839, started with his family and his sons' families for Illinois. He arrived in New Liberty about the first of April, where he stopped one year to recruit, and was much prospered in his efforts. About the middle of March, 1840, he again gathered his effects and moved within four miles of Montrose, Lee county, Iowa, where his daughter, Sariah, was born, July, 1840. Here he opened cultivated a large farm, plowing two hundred and fifty acres, and about two hundred acres he used for pasture. He enclosed all this by a good fence. In this place he lived and prospered six years. At the April conference in 1844, he was called on a mission to the Eastern States. Before starting, he went to Nauvoo, where he saw the Prophet Joseph, and, meeting him on the street, gave him his note of hand for the two thousand dollars loaned in Kirtland, January, 1835, to redeem the temple land. The Prophet asked him what he wanted done with the note. Elder Tanner replied, "Brother Joseph, you are welcome to it." The Prophet then laid his right hand heavily on Elder Tanner's shoulder, saying, "God bless you, Father Tanner; your children shall never beg bread." He aided very materially in the building of the Nauvoo Temple, from the commencement until its completion; and after it was dedicated he received therein his endowments, sealings and second anointing. In the Spring of 1846, he sold his farm at a nominal price and journeyed to the Rocky Mountains with the Saints who were compelled to leave Nauvoo, the "City of Joseph." He started about the middle of May and joined the westward-bound stream of Latter-day Saints in their memorable exodus from Illinois. He also paid for the removal of two families besides his own, up to Council Bluffs. On the 16th of July, he fitted out two of his sons and sent them with the "Mormon Battalion" into Mexico to fight the battles of our country. On the herd-ground of the Saints, at a point north-west of Winter Quarters, he herded the stock for the whole camp of Israel, for three months. After trials in journeyings--and in losses and hardships in various forms, he had to be tried by fire. About the middle of January 1847, his house and three wagon boxes with covers, used for sleeping rooms, supplies of provisions and groceries, and most of the wearing apparel, were destroyed by fire. Nothing was saved but beds and a portion of the bedding. But his noble mind and the persevering energies of his nature seemed superior to misfortune; and in the Spring he assisted in fitting out the Pioneers for their journey to the Rocky Mountains, opened up another farm and raised a good crop. In the Summer of 1847, Elder Tanner had a thrilling adventure with Indians. The following account of the marvelous circumstance is from the journal of Jane Grover (afterwards Sister Stewart). She says, "One morning we thought we would go and gather goose-berries. Father Tanner (as we familiarly called the good, patriarchal John Tanner) harnessed a span of horses to a light wagon, and, with two sisters by the name of Lyman, his little grand-daughter and I, started out. When we reached the woods we told the old gentleman to go to a house which was in sight, and rest, while we picked the berries. "It was not long before the little girl and I strayed some distance from the others, when, suddenly we heard shouts. The little girl thought it was her grandfather, and she was going to answer, but I prevented her, thinking it might be Indians. We walked forward until within sight of Father Tanner, when we saw he was running his team around. We thought it nothing strange at first, but as we approached, we saw Indians gathering around the wagon, whooping and yelling as others came and joined them. We got into the wagon to start, when four of the Indians took hold of the wagon, and two others held the horses by the bits, and another came to take me out of the wagon. I then began to be afraid as well as vexed, and asked Father Tanner to let me get out of the wagon and run for assistance. He said, `No, poor child, it is too late!' I told him they should not take me alive. "Father Tanner's face was as white as a sheet! The Indians had commenced to strip him. They had taken his watch and handkerchief, and while stripping him, were trying to pull me out of the wagon. I began silently to appeal to my Heavenly Father. While praying and struggling, the Spirit of the Almighty fell upon me, and I arose with great power, and no tongue can describe my feelings. I was as happy as I could be. A few moments before, I saw worse than death staring me in the face, and now my hand was raised by the power of God, and I talked to those Indians in their own language. They let go the horses and wagon, and stood in front of me while I talked to them by the power of God. They bowed their heads and answered `yes' in a way that made me know what they meant. Father Tanner and the little girl looked on in speechless amazement. I realized our situation. Their calculation was to kill Father Tanner, burn the wagon, and take us women prisoners. This was plainly shown to me. When I stopped talking, they shook hands with all of us and returned all they had taken from Father Tanner, who gave them back the handkerchief, and I gave them berries and crackers. By this time the other two women came up and we hastened home. "The Lord gave me a portion of the interpretation of what I had said, which is as follows: `I suppose you Indian warriors think you are going to kill us. Don't you know the Great Spirit is watching you, and knows everything in your hearts? We have come out here to gather some of our Father's fruit. We have not come to injure you: and if you harm us, or injure one hair of our heads, the Great Spirit will smite you to the earth, and you shall not have power to breath another breath. We have been driven from our homes and so have you. We have come out here to do you good and not to injure you. We are the Lord's people, and so are you; but you must cease your murders and wickedness. The Lord is displeased with it and will not prosper you if you continue in it. You think you own all this land, this timber, this water and all these horses. You do not own one thing on earth, not even the air you breathe. It all belongs to the Great Spirit.'" In the latter part of June, 1848, Elder Tanner fitted up five teams and wagons, and with eighteen months' provisions, started for Salt Lake, celebrating the 4th of July, on the Elk Horn. Between Wood River and Laramie a six year old grand-son fell from the tongue of a wagon loaded with about 3,500 pounds. Both wheels passed obliquely over his bowels, and he died in twenty minutes. With the exception of this sad accident, the journey was prosperous, and he arrived in Salt Lake Valley on the 17th of October, and located in South Cottonwood. In the Autumn of 1849, he was afflicted more or less with rheumatism, which continued to increase on him till the first of January, 1850, when he was confined to his bed and suffered severely until the 13th day of April, when he died "the death of the righteous." He was the father of twenty children, and has left an example worthy of imitation by his numerous posterity and by the youth of Zion everywhere. INCIDENTS OF EXPERIENCE. BY DANIEL TYLER. CHAPTER I. ACCOUNT OF MY ANCESTORS--MY BIRTH--REMARKABLE VISION--ITS EFFECT UPON THOSE WHO HEARD OF IT--MY FATHER AND GRAND-FATHER BECOME INTERESTED IN READING THE SCRIPTURES--MY GRAND-FATHER'S PROPHECY--HIS DISLOCATED SHOULDER REPLACED BY THE POWER OF GOD--MY GRAND-FATHER'S VISION AND DEATH--"MORMON" ELDERS VISIT THE NEIGHBORHOOD--I GO TO HEAR THEM PREACH--BELIEVE THEIR DOCTRINES--MY FATHER OPPOSED TO THE ELDERS. I am a descendant of Job and Mary Tyler, which said Job Tyler was born in Wales or England, about the year 1619, or 1620, and emigrated to America about 1640, some ten years after the landing of the pilgrim fathers on Plymouth Rock. My emigrant ancestor, Job Tyler, settled in Andover, Massachusetts, where he raised a family of four sons and several daughters. I descended from Moses Tyler, the oldest son of Job and Mary. The town of Andover having been burned and the records destroyed, I have only tradition, which is rather vague, for much of the early history of my family. Enough, however, is known to show that several eminent lawyers, ministers, officers and soldiers of the war of the revolution were among them. My father, Andrews Tyler, was in the fourth generation from Job and Mary. He was born at Boxford, adjoining Andover. His father, Nathaniel Tyler, served as a lieutenant in the continental army in the revolutionary war. My grand-father with his family removed from Boxford, Mass., to Herkamer county, New York, where my father, Andrews Tyler, married Elizabeth Comins, daughter of lieutenant and regimental quartermaster, John Comins, Jr., in the year 1806, to whom were born eleven sons and one daughter. I was born in Sempronious, Cayuga county, New York, on the 23rd of November, 1816. About the year 1820, or early in 1821, I had a remarkable vision, which, after sixty-one years have passed away, is as vivid in my recollection as the scenes of yesterday. I had occasion to rise from my bed about midnight. Suddenly the room was filled with a brilliant light, brighter than the noon-day sun. I looked into the fire-place only to discern a few smouldering coals covered with ashes. I gazed upon everything visible in the house. All seemed natural except that the light gave things a brighter hue. I looked over head to an opening between two loose boards or planks where my father usually kept his saw, auger and other small tools. There I beheld a hand and wrist which were nearly transparent, with a wrist-band whiter than the pure snow. I called to my mother, who awoke at the second call and inquired what I wanted. I asked who was in the chamber, and was told there was no one there, and that if there had been I could not have seen him in the darkness. I replied it was not dark. On my stating that it was lighter than day-light, and that I could see to pick up a pin, I was told to go to bed, which I did, when the vision closed, and it was so dark I could not see my hand before me, although I held it close to my face. On relating the vision to my mother next morning, she wept like an infant, and said: "O, my child, I fear you are not long for this world." I, however, began to amend from that time and soon recovered from a chronic ailment, and was soon quite well. The news of the vision soon spread abroad, and was much exaggerated. As is natural, our house was thronged with visitors, and I had to relate the vision over and over again. The conclusion was that I would either die, or the Lord had a great work for me to do. It was predicted that I would become a preacher of the gospel. This was then considered about the greatest work in which mortals could engage. In 1823, my father, with his family, moved to Springfield, Erie Co, Pa., where his father and some other relatives had previously gone. About this time my father and grand-father became unusually interested in reading the scriptures and talking about them to their neighbors. One day my father happened to open to Mark, 16th chapter, 16th and 17th verses. After reading them several times carefully he said, "There is not a true believer in the world," as the promise was that the signs spoken of should follow those who believed. He showed the passage to several ministers, mostly Methodists, and argued with them. The more he argued the more convinced he was that the gospel was not on the earth, and he was able to confound the most learned divines, although he was quite illiterate. My grand-father also had the same views and he prophesied that he would die, but my father would live to see the true church organized with all the apostolic gifts and blessings. For this cause much unfavorable comment in the neighborhood was indulged in, and my grand-father was often asked, usually in a derisive way, why he did not have his dislocated shoulder, which had been out of place for some thirty years, replaced by the power of faith. He argued that it would be done if he had sufficient faith. One morning he came from his bed room and told my father's family, with whom he lived, that the Lord had revealed to him that, "Whereas physicians had said your shoulder could not be set He would let them know it could be done, for He would do it Himself." My father replied that if the Lord had given him such a revelation it would be so, for He could not lie. He, however, was rather incredulous, notwithstanding he had been advocating the doctrine of miracles for some time. It happened, not long afterwards, that while my grand-father was lying in his bed at the dawn of day, thinking quietly of the blessings of God to him, his shoulder slipped into place with a snap that he thought might have been heard for a distance of one or two rods. Previous to this he carried his arm in a sling most of the time and could not raise his hand to his head, but from that time it was as limber as the other and had its full strength. This was a testimony that could not be impeached. Outside of the family, however, it was looked upon as a mere accident; but the previous revelation to my grand-father convinced the family that it was done by the power of God. This was in 1827, and in 1829 my grand-father died. After my grand-father was taken with his last illness, he told my parents that an angel appeared to him clothed in white, and told him he would not recover, for his sickness was unto death. Ten days later he died. To save ridicule, however, this vision was kept secret and only told me afterwards by my mother. The true church of Christ was not then on the earth (February, 1829), nor had such an occurrence been heard of by us at the time. Although the Father and the Son had appeared to Joseph Smith some years previously, we had not heard of the vision. The vision of my grand-father seemed so strange that my parents hardly knew whether to attribute it to imagination or a reality, as they could not question his sincerity, he having always been strictly reliable. I have never doubted, however, his having had the vision. He walked half a mile to bid my parents good by, although in poor health. On parting, my grand-father wept like a child, and said, "This is the last time I shall over visit you while I live." My father continued his researches of the scriptures, and found that everything he read confirmed his views. He never allowed a traveling minister to leave the neighborhood without an argument if he could avoid it, and his arguments were in no instance refuted. In the Spring of 1832, Elders Samuel H. Smith and Orson Hyde, of the Church of Jesus Christ of Latter-day Saints, came to our neighborhood and held a few meetings. Elder Smith read the 29th chapter of Isaiah at the first meeting and delineated the circumstances of the coming forth of the Book of Mormon, of which he said he was a witness. He knew his brother Joseph had the plates, for the prophet had shown them to him, and he had handled them and seen the engravings thereon. His speech was more like a narrative than a sermon. Elder Hyde made a few closing remarks and appointed another meeting. At the close of the first meeting my father, as his custom was, sprung his usual question about the spiritual gifts and was quite surprised to hear Elder Smith say, "That is our doctrine, and we have those gifts in our Church." This meeting was held in the house of Mr. Joseph Hartshorn, one of our neighbors. At the close of the meeting I picked up the Book of Mormon, which they had left lying on the table, and began to read the preface in relation to Martin Harris losing 116 pages of the original manuscript. When I had read as far as a quotation from a revelation, now found in the Book of Doctrine and Covenants, my brother, William, took the book out of my hands and closed it, remarking that good people said it carried with it a spirit of witchcraft, which caused those who read it to be bewitched and join the "Mormon" church. I was then over fifteen years of age and my brother, who was next older than myself, was in his eighteenth year. He was wild and sometimes profane, especially when angry, and I was quite taken by surprise to hear him quote what "good people said," as previously I had never heard him speak of them, except in derision. The last words I read where so riveted upon my mind that I sometimes feared there was some truth in the remark about the book being bewitching. The words were, "I will show unto them" (the wicked who had designed to change the manuscript in case Joseph re-translated it) "that my wisdom is greater than the cunning of the devil." Before leaving the place the Elders baptized three persons. My father soon became a bitter enemy. I believed every word of the first discourse referred to previously, but dared not make my belief known because of my youth and the bitterness of my father. He admitted that the "Mormon" doctrines were true, but claimed that the members of that church had adopted them to cover up a fraud. All classes of people joined in the cry, "Beware of false prophets who come to you in sheep's clothing," etc, telling ridiculous stories about "Old Joe Smith walking on the water," pretended miracles, angels being caught, etc. The stories were about the same as those which the Elders now have to refute. CHAPTER II. MY COVENANT WITH THE LORD--MY SISTER DESIRES BAPTISM--MY BROTHERS' THREAT--VISIT OF HYRUM SMITH--MY SISTER BAPTIZED--I BREAK MY COVENANT--MY FATHER'S DREAM--MY BAPTISM--EXHORTATION TO THE YOUNG--SPIRITUAL GIFTS RECEIVED--MEETING DISTURBED BY MOBS--AFTER TALKING TO THEM THEY BECOME QUIET AND LEAVE THE PLACE--SOME OF THE MOB JOIN THE CHURCH--THE LEADER OF THE MOB DIES SUDDENLY--MOBBINGS CEASE. There was no human being to whom I dared make known the fact that I believed in the teachings of the despised "Mormons." I had, however, for some time been in the habit of engaging in secret prayer, and now, in this hour of trial, I went to my place of secret resort and poured out my soul to the Lord and made covenant with Him that in case my only sister would believe and be baptized I would go with her. I soon learned that she, like myself, had believed the work from the beginning and was resolved to be baptized at the first opportunity. She was then in service at one of our neighbors. When she came home on a visit father asked her if what he had heard, that she intended to join the "Mormons," was true. She answered that she believed they were right and felt it her duty to join them. He remonstrated until he saw that her mind was bent on being baptized at the first opportunity. He then said, "If you do join them, you must never darken my door afterwards." Still her resolution was unchanged. My older brothers told her they would shoot any "Mormon" Elder who dared to baptize her. Thus matters continued for several months, during which time I continued praying, not only for my sister, but for my parents and brothers, although my mother said but little either way. About December, 1832, Elder Hyrum Smith, brother to the prophet, came to our neighborhood. My father told him that his daughter, who was present, was bent on being baptized into his church, stating at the same time, that the Elder who baptized her would do so at his peril. The Elder quite mildly remarked in substance as follows: "Mr. Tyler, we shall not baptize your daughter against your wishes. If our doctrine be true, which we testify it is, if you prevent your daughter from embracing it, the sin will be on your head, not on ours or your daughter's." This remark pricked him to the heart. He began to think that possibly the "Mormons" were right and he was wrong. He therefore decided to counsel his daughter in the matter and then permit her to exercise her free agency. He would thus relieve himself of any responsibility. His remarks to my sister were to the effect that if this new religion was true, it was the best religion in the world, but, if false, it was the worst. "These men," said he, "know whether it is true or false, but I do not." He wished her to reflect upon all these things before making a move in the matter. She replied that she had weighed them long ago and believed it to be her duty to be baptized. He took her on an ox-sled to Lake Erie, a distance of two miles, where, after a hole was cut through three feet of solid ice, she was baptized and confirmed into the Church by Elder Hyrum Smith. But where was the writer who had covenanted with the Lord to go with his sister in case she was baptized? He remained at home, a broken-hearted, bashful boy, without stamina enough to come out and confront a wicked world. Soon after, my grand-father appeared to my father in a dream, and told him that this was the people he prophesied of while living, and my parents were baptized. Then my persecuting brothers followed. When the last named went into the water I stood on the shore, feeling as though my ease was almost hopeless. I had twice failed to keep my covenants with the Lord and now the third promise was about to be broken. At this juncture my father, who knew nothing of my covenants, observing that I looked downcast, stepped to my side and asked what was the matter. I was speechless and could not utter a word. I had been studying how I could ever have a heart to call upon the Lord again. How could He trust me further? On my father asking if it was not hard for my sister, parents and brothers to leave me, I broke completely down and wept aloud. My father then for the first time told me I could be baptized if I wished. I, however, waited until the next Wednesday, this being on Sunday. During the interval, however, I plead with the Lord to forgive me of my sin of covenant-breaking; and when I came up out of the water, not before, did I feel that He had answered my prayers, and that _all_ my sins were pardoned. This was on the 16th day of January, 1833. I was a little over sixteen years of age. I hope my young readers will keep their covenants with the Lord and not have the sorrow of heart I had. It was so intense that I question very much whether I could survive the same length of time with my present infirmities of age. I had not the advantages of the present period. I had only what I had learned from reading the Bible. I had only heard perhaps from two to four gospel sermons and those mainly by young Elders. I do not mention this fact in justification of my course, yet I do believe that the Lord was more merciful towards me than He would have been if I had had the advantages that the people have now, especially those of our young people who have kind parents who are Latter-day Saints to encourage and lead them along in the right way. One kind word of invitation and persuasion on the part of my parents at a proper time would have removed all obstacles, and been hailed as a heavenly boon. I desired to break the fetters which seemed to bind me. Here let me exhort all parents to do all they can to encourage their children to be baptized at eight years of age, and much earlier to pray, ask a blessing on the food, and attend the primary meetings and Sabbath schools. At and prior to the time of my serious convictions, of which I have spoken, such institutions and encouragement would have been prized above all earthly things. I did attend a Methodist Sabbath school, the only one I knew anything about; but at the tender age of fifteen years I was better versed in the true interpretation of the scriptures than the teacher. But attending Sabbath school kept me out of the company of wicked boys, and had a tendency to teach me a reverence for the Sabbath day. After I was baptized, however, I never attended the Methodist Sabbath school any more, although it was desired that I should. My teachers said I was always honest and truthful, and they believed I was sincere in my religion, and if I would continue to attend their Sunday school I would see my error. They believed I had been converted, and that when I got a few years older I would be called to preach the gospel, and would be the means of saving many souls. I admitted having been converted and that I knew my sins were forgiven, and further testified that obedience to "Mormonism," so-called, was what had brought peace to my soul; and the nearer I lived to it, the more of the peace of the Holy Spirit I felt. The gift of prophecy was poured out upon me. I also received the gift and interpretation of tongues. But what then and ever since has seemed to me the greatest gift I received was to speak easily and fluently in my own language. This was the first gift I received. It came upon me in great power. A few months after my baptism several leading Elders from Kirtland, Ohio, were about to be dragged from our school house by a mob who had assembled to tar and feather them. When the Elders and others failed to stop them from disturbing the meeting, I stepped upon a form or bench and began to talk to the people. Five minutes had not elapsed when, aside from my voice, a pin dropping upon the floor might have been easily heard. After I had spoken about ten or fifteen minutes the mob left the house, and, after consulting outside a few moments, retired, and we had a good meeting. This circumstance had gone out of my mind until about 1849, while stopping over night at the house of a brother named Brim. Alfred O. Brim, who was one of the mob, called my attention to it, and asked me if I knew that they had a keg of tar and a feather bed in the carriage in which they came to the meeting. I replied that I did not think I ever heard of it. He said they brought the tar and the feathers with the full intent to use them on the Elders, but they were so surprised at the power with which I spoke that they knew I was helped by some invisible spirit. They had known me since I was seven years old, and were satisfied that I had not made up the speech, and that I was not capable of doing so. They decided that it must be of the Lord or of the devil. Of this they could not be the judges, not, as they said, having the discerning of spirits. Hence one of them suggested that lest they be found fighting against God, they had better retire. All agreed to it and they left. Brim and several of his brothers afterwards joined the church, and were at one time prominent tanners in Salt Lake county, Utah. Dr. Rion, an eminent physician of Springfield, who, I believe, was the leader, it was said, died instantly of apoplexy, some time after, while sitting in his chair. I never heard any more talk of mobbing in that neighborhood. Thus the Lord made use of a humble, unlearned boy to break up a spirit of mobocracy which had existed for some months, and saved His servants from cruel treatment and possible death. CHAPTER III. ORDAINED TO THE PRIESTHOOD--INVITED TO PREACH--I MAKE UP A SERMON ON MY WAY--SERMON APPARENTLY A FAILURE TO ME--MY HEARERS SATISFIED WITH IT--ABUSED BY A BAPTIST MINISTER--HE DESIRES A SIGN--A SIGN PROMISED AND FULFILLED--BLESSINGS RECEIVED IN THE KIRTLAND TEMPLE--WORDS OF THE PROPHET JOSEPH--THEIR FULFILLMENT--AN INCIDENT IN MISSOURI--LITERAL FULFILLMENT OF A PREDICTION UTTERED BY JOSEPH SMITH--HIS PATRIOTISM--STRANGE PHENOMENON--ITS EFFECT. On the 4th day of August, 1834, I was ordained to the lesser Priesthood under the hands of Lorenzo Wells, who at the time presided over the branch. Within less than a month, I was invited to bring an Elder with me and preach in Mercer Co., Pa. I sent an appointment, but, being unable to get an Elder to accompany me, I resolved to go alone. The distance was about fifty miles. On the way I preached in my mind the greatest sermon I ever had preached, and perhaps greater than I have ever been able to preach since. This sermon, of course, I intended to preach when I reached my destination. The arguments would be irresistible. When I arrived, I sang, opened the meeting by prayer, sang again, and read my text, but the sermon--alas, it was gone, and I would have given everything I possessed to have been back home. This was the first gospel sermon ever preached in the neighborhood, for although my made-up sermon was gone, I made an effort to teach the people the way of life. I read a great many passages of scripture on the first principles of the gospel, making brief comments on each as I could think of but little to say. After occupying perhaps three quarters of an hour, and, as I supposed disgusting every one, I brought the meeting to a close with a faint hope, and a very faint one, too, that I would be invited to speak again. In that case I would plead with the Lord to forgive me for making up a sermon beforehand and help my future efforts, and the people would not be so much disappointed, after all, if I could have an opportunity to redeem myself. No sooner was the meeting closed than the people gathered around me and requested me to preach at their houses, and, I believe, four out of the remaining evenings of the week were engaged in much less time than it has taken me to write it. While walking towards the residence of my friend I saw a thicket of underbrush not far from our path. To it I retired and poured out my soul to the Lord to forgive me my folly and aid me in the future. While seated at the dinner table, my friend remarked: "Well, Daniel, you had nearly all the big men of the county, from the county seat, to hear you, and what do you think they said about your preaching?" I was ashamed to answer that I expected they would set it down as a fruitless effort to deceive the people, and felt badly hurt that he should ask me such a question in company. I, however, put on as bold a front as I could, and simply answered that I did not know. In this case I learned that man's thoughts were not always as the Lord's thoughts, for the rule is, that when the Elder satisfies his own feelings, the hearers are pleased and edified; yet, in this case, the rule was reversed. My friend and former neighbor informed me that the learned judge and lawyers inquired of him where I had graduated, adding that they never heard a man quote so much scripture to prove his doctrines and apply it so well. In fine, it was the greatest sermon they ever heard. Now, my young friends, it was not I that had preached a great sermon. I am sure it was not; for to this day I look upon it as one of my weakest efforts at preaching. It being only my fourth trial, I think you will come to a similar conclusion. The fact was, when I read to them the holy scriptures the Spirit of the Lord rested upon them, although they knew it not, and opened their eyes to see and understand the truth. This is what is meant by the scripture, "How shall they hear without a preacher, and how shall he preach except he be sent?" The Lord sends His servants to preach the gospel, and a portion of His Spirit rests upon those who hear, and they are "born again" to "see the kingdom of God," preparatory to being "born of water and of the Spirit," to enter into it. The first birth is being converted from error to truth, being able to see clearly that it is truth. The second is the immersion in water for remission of sins, and the laying on of hands for the gift of the Holy Ghost. Before leaving the neighborhood a learned Baptist minister by the name of Peters, arose at the close of a meeting held in a private house and abused me in a shameful manner, frothing at the mouth. I replied briefly to all that was worth answering, and he was confounded. He subsequently came to my lodgings, and we sat and conversed on the principles of the gospel until after midnight. Like others of his spirit, he was desirous of having a sign. I finally told him I would give him a sign, which was that, if he did not speedily repent and be baptized for the remission of his sins, the judgments of God would overtake him. He left me with a downcast look. He doubtless expected that I would hunt up some sick person and heal him. About three weeks afterward my friend came to our place on a visit and informed me that my prediction was literally fulfilled. The learned Mr. Peters, who boasted of being proficient in three dead languages, had been thrown from a horse, and crippled for life. The last I heard of him he was a helpless, imbecile pauper. I had the inestimable blessing of receiving my endowments in the temple at Kirtland, being anointed a priest after the order of Aaron. It would be impossible for me to describe all the blessings bestowed upon the different quorums of the priesthood. Some saw angels, others saw the horses and chariots of Israel. Some spoke in tongues and others predicted many of the great calamities that are now befalling the nations, such as pestilence, war, famine, tornadoes, etc. All felt that they had a foretaste of heaven. In fact, there were several weeks in which we were not tempted of the devil; and we wondered whether the millennium had commenced. At or near the close of the endowments, the Prophet Joseph addressed us. Among other things he said: "Brethren, for some time Satan has not had power to tempt you. Some have thought that there would be no more temptation. But the opposite will come; and unless you draw near to the Lord you will be overcome and apostatize." A few months later, four of the Apostles were cut off from the Church for apostasy, and the standing of one or two others was very doubtful. Numbers from other quorums also fell away and were cut off. Brief descriptions of the Missouri persecutions have been published at different times. If a detailed account of the mobbings the Saints endured while in Missouri were to be published it would make a large volume. I will mention one prophecy among the many predictions of the Prophet Joseph Smith that was literally fulfilled. During the persecutions in the fall of 1838, one of the brethren happened to be a stranger in Richmond, Ray Co., Missouri, a distance of some thirty or forty miles from Far West, in Caldwell county, where the Saints dwelt. About sundown he saw men loading guns into a carriage, and learned that they were to be taken that night to the mob in Daviess county, to fight the "Mormons." He feigned to be traveling in the opposite direction, and took a circuitous route to Far West, but did not arrive there until about eight o'clock the next morning. He related what he had seen of the actions of the mob, and a call was immediately made for ten volunteers to accompany Captain Allred, of the militia, to intercept and take the arms. To do this we had about twenty miles to ride across a trackless prairie, to reach the road leading from Richmond to Daviess county, where the mob was quartered. The man with the guns had a good, smooth road, free from rocks or obstructions of any kind, and, to all human appearance, might have reached his destination before we obtained the news of his having the arms. When all were mounted, the Prophet Joseph said to Brother Allred, "I want you to ride as fast as your horses can carry you," (pointing the direction, that he might not reach the road in rear of the carriage) "and you will get those arms." These last words inspired faith in the little band, and even the horses did not seem to become weary. When we neared the road, we cast our eyes towards Richmond, and at a distance of about half a mile we discovered a black-covered carriage standing in the road, without any team attached to it. On nearing it, we saw that it was empty. We examined and found that one of the axles was newly broken in two. Here was the carriage described, but where were the guns? We soon discovered a trial in the high grass where something heavy had been dragged from near the carriage. We followed this trial a short distance and found a wooden box, containing seventy-four United States yaugers. While consulting how to get them to the town, we looked in the direction of the mob and discovered two men coming, about as fast as they could drive, in a lumber wagon. When they discovered us, supposing us to be mobs, they swung their hats and shouted "hurrah!" two or three times, and our little troop responded in the same way. They got very near before they discovered their mistake. Brother Allred directed the teamster to drive along side of the box. He then told the two men to get out and put it into the wagon, and then follow him. We returned the way we came, and reached our destination about sundown, when, after the guns were taken from the wagon, the men and team were released. The prediction of the prophet was fulfilled, and the long-range guns, which were the best then known, designed for our destruction, were in our hands. Joseph, knowing that the guns were government property, sent a dispatch immediately to notify General Atchinson and Colonel Doniphan of Clay county, what had been done. They directed that the arms should be delivered over to them, they pledging their honor that they should not be used against our people. The prophet's patriotism would not allow him to retain government property, although it had been obtained by our enemies for our destruction. If this was not a test of loyalty I fail to see an opportunity where a test could be given. I will relate one incident which occurred during the exodus of the Saints from Missouri: On the 13th of February, 1839, about two o'clock in the afternoon, an object was seen flying diagonally across our road, apparently about two hundred yards in front of us. To me, at first sight, it had the appearance of a large prairie hawk. It assumed the form of a fish to Brother Stephen M. St. John, and it appeared differently to others during the less than one minute it was in sight. It was seen all over the state, and the people were considerably frightened, fearing that it was a forerunner of some terrible calamity, which would befall them for their "unjust and inhuman treatment of the Mormons." The result was that we were more kindly treated during the remainder of our exodus from the state. CHAPTER IV. A CASE OF PALSY HEALED--ITS EFFECT ON THE PEOPLE--MR. BRIDGES UNBELIEF--THE CASE OF WIDOW CADE--SHE IS PARTIALLY CURED BY FAITH--TEMPTS THE LORD AND DIES--I AM CALLED ON A MISSION TO EUROPE--TERRIBLE SEA-STORM--THE PRAYERS OF THE ELDERS ARE HEARD AND THE WINDS CEASE--WE ARRIVE SAFELY IN A BADLY SHATTERED SHIP. While traveling and preaching in the state of Mississippi, in 1841 or 1842, I was invited to remain all night with a Mr. John Knight, who was prostrate with the palsy, and had been in that condition for several weeks. This man was an infidel although his family belonged to the Methodist church. Being called upon to pray, before going to bed, I remembered the afflicted head of the family. When the prayer was ended he said, that as I was praying for him, a warming influence such as he had never felt before, extended down his palsied side. After I had tarried over a few nights with him, he desired to receive the ordinance of the laying on of hands. I called in two other Elders, and we explained to him that should he be healed and then refuse to obey the gospel he would incur a great responsibility. He finally agreed that if he ever was so far relieved as to be able to get to the water he would be baptized. At this time he had lain upon what is termed a cricket, or tribet, for about six or eight weeks. His left side and limbs were powerless. When he desired to be turned over it was done by pulling a blanket, kept under him for that purpose. There lived in that vicinity a Methodist preacher by the name of Bridges. Like many of his class, he persecuted the Saints, never forgetting to demand a sign. In his public discourses he would say, "Let the Mormons heal old man Knight and we will all believe on them." But we did not propose to tempt the Lord by asking a sign to gratify the curiosity of a wicked man. We, however, anointed the palsied side, according to Mr. Knight's request, and laid our hands upon him, and when the palsey was rebuked he straightened the afflicted arm while our hands were yet upon him. I now had to go out in my district and fill appointments which I had made; but when I returned at the end of two weeks, I learned that Mr. Knight had walked nearly half a mile and had been baptized. A goodly number of others had also been baptized, and we organized a branch of the Church with Samuel L. Gully (known as Lieutenant Gully, in the history of the Mormon Battalion), as presiding Elder. All apostatized shortly afterwards excepting Elder Gully and a few others who had believed and were anxious to get baptized before this remarkable case of healing occurred, thus proving the truth of the revelation which says, "Those who seek signs shall have signs, but not unto salvation." Even the man who received this manifestation of God's power went back to the beggarly elements of the world, although he still bore testimony to the fact that he was healed, but said he "did not know whether Joseph Smith was a true prophet or an imposter." But what of Mr. Bridges? This wicked preacher, when reminded of his own sayings in regard to believing if shown a sign, answered that the old man had been "playing the possum" all the time, and that there had been nothing the matter with him. "Playing the possum," simply means pretending to be sick when one is well. The proverb is derived from an animal known as the "opossum." It is something larger than a common domestic cat, and when pursed by dogs or men will lie upon the ground and feign itself dead. Thus the preacher pretended to believe Mr. Knight feigned his illness to "palm off a Mormon deception," although he had been prostrated some time before he knew anything about the Latter-day Saints, or they of him. During my travel, I often stopped with a widow woman by the name of Cade. She had two sons living with her, one a widower, the other a bachelor; all where friendly and had some little faith. This lady, whom I should judge was about seventy years of age, had a wen, or growing tumor, on her throat about the size of a hen's egg. On one of my calls she requested me to administer to her for the removal of this tumor. I complied with her request, and in half an hour afterwards the lump was half gone. I left her with the swelling still going down; but my story ends badly, for after I was gone, Satan tempted her sons to believe that the virtue was in the olive oil with which she was anointed. This view weakened her faith and the healing power departed from her. Her sons went to the store and purchased a bottle of oil, similar to that which I had anointed her with, but to no effect. The circumstance was related to a physician of the neighborhood, who told the family that what had happened to her was simply the natural effect of the oil in softening the tumor; that it could only be cured by being taken out with surgical instruments; that he could remove it without difficulty and prolong her life, but it would eventually prove fatal unless removed. She consented to have the doctor try his skill on her, and she died under the operation. There were not a few, even among outsiders, who attributed her death to tempting the Lord. That their conclusion was correct, I think none of my young readers will doubt. I always felt sorry for her, as she was a kind-hearted, good woman, but was deceived by the persuasion of others. Her sons always regretted what they had done, but never joined the Church. Had her faith continued in the Lord she would doubtless have been entirely healed in a very short time and lived to glorify God for a number of years. Thus we see that His "anger is kindled against those who do not acknowledge His hand in all things." I hope no one who reads this little book will be guilty of tempting the Lord as this woman did, or fail to acknowledge His hand in all things. Even in losses, sickness or death in our families His hand should be acknowledged, and all will be sanctified for our good in the end. At the Spring conference, in 1853, I was called on a mission to Europe, with a number of others. While crossing the ocean, when about two hundred miles from Liverpool, we encountered, what the captain said, was the severest storm he had experienced during thirty years of sea-faring life. There were seven Elders on board the English sail ship, _Ashburton_. When the storm became the most severe only four could be got together. We had taken second cabin passage, and, of course, had a room with bunks in which to sleep. To this room Elders Charles R. Dana. Israel Barlow and myself repaired, leaving Brother Thomas Colburn outside to watch and tend the door while we prayed and rebuked the raging wind and boisterous sea. We had but just commenced to pray when the door of the ventilator of our room flew open and let a large stream of water upon us. Brother Barlow sprang upon one of the upper bunks and closed the door and held it to its place while Brother Dana and myself continued the prayer. By this time the ship had come so near capsizing that a bottle of ink being open and standing over one door-post, which was about six feet high, emptied its contents upon the opposite post about one and a half feet from the door sill, making an angle, by actual measurement, of over fifty degrees, which was just about as far as she could go without capsizing. Just at this juncture the wind was rebuked by the servants of the Lord, and so sudden was the reaction that the ship creaked from stem to stern and we did not know but what she might fall to pieces. But the main damage done was to lose her sails and cause the yard-arm to fall and break the ship-carpenter's leg. The cargo was shiped to one side so that she could not run level during the remainder of the voyage. We had on board, among other passengers, a Presbyterian temperance lecturer, with whom we had had many arguments on the use of the spiritual gifts, he taking the view that they were done away because no longer needed. His berth was on the opposite side of the ship. Before the prayer was closed and the door opened, he stood trembling with excitement outside No sooner was the door opened than he exclaimed hastily and in an excited manner, "Havn't you been praying? havn't you been praying?" On Elder Dana inquiring why he asked that question, he nervously answered, "I thought you had; the wind stopped blowing so suddenly." During the remainder of the journey, whenever there was more than a gentle breeze of wind, this man and his friends were sure to find their way to our cabin, as though they thought, if all the balance of the ship sank, our side would float all right. This is one of the many incidents that might be cited to show that our enemies are not sincere in opposing our doctrines. I firmly believe that many people who hear the gospel preached have an inward conviction of its truth; but the love of riches and popularity with the fear of their friends deserting them and the frowns of the world, in many instances, cause their love to grow cold and they smother their convictions and become our enemies. On this subject the Lord has said, "Every ear shall hear and every heart _shall_ be penetrated." I think both occur at the same time; that there may be a time in the future when they will feel it much stronger, when it is too late to benefit them, I also admit; for they will even seek death and not be able to find it. Among the passengers was a young man, son of an Irish widow, who lived in Dublin, Ireland. Becoming consumptive, he went to New York for his health. Growing worse, he decided to return and die in the land of his fathers, and have a tender mother's care to soothe his last hours. But, alas, when the land-breeze struck him, the night before we sighted land, he expired, and was buried in the sea. We sailed along at the rate of about ten miles per hour until about seven o'clock in the evening when the sky was suddenly darkened by a thick fog, a contrary wind arose and simultaneously with it a brig struck our ship's stern, took off her helm or rudder, got tangled in her rigging and took off her top-mast and top-sail and damaged her generally. The brig's rudder was also taken away by our ship, and she was so damaged that her captain asked permission to lash her to our ship, but our captain replied that his ship was so badly damaged that he dared not allow it. A wail went up from the little craft that they would all go to the bottom. They were soon out of our sight. The wind and fog continued, and Captain Williams, of the _Ashburton_, lay drunk in his cabin, most of the time. There was but one man on board who understood the channel in which we were sailing. And he was mate of another vessel of the same line (the "Black Ball"), which sailed previous to ours. He was on a spree when his ship left New York, and, although an excellent officer, could not be induced for love or money to go on board until "he had had it out." Being over his drunken spree he entered our ship, the control of which, during our last calamity, was intrusted entirely to him. Our only method of guiding the ship was by a rope tied to the corner of the main sail and pulling it from one side to the other. To do this required the assistance of all the passengers and for three days and nights we barely escaped being dashed to pieces on the rocks which abounded all around us. Finally we succeeded in landing in Belfast harbor. Here we left our ship waiting repairs and took steamer for Liverpool, where we arrived a few hours later. The brig we came in contact with was wrecked on the coast of the Isle of Man, but no lives were lost. During my stay in England, which was less than a year, there were many cases of healing and other incidents of interest occurred, but such things being usual with all the Elders I need not rehearse them. CHAPTER V. I GO TO SWITZERLAND--GOD'S POWER MANIFESTED IN MY BEHALF--A PROPHECY FULFILLED--CONDITION OF THE SWISS MISSION--WHERE ELDERS WERE EXPELLED EVIL SPIRITS TAKE POSSESSION--KARL G. MAESER WRITES ME A LETTER--I RETURN IT, THINKING IT A RUSE TO ENTRAP ME--I RECEIVE IT AGAIN--BROTHER MAESER'S FAITH AND BAPTISM--ELDERS PARTAKE OF POISONED FOOD--ARE RESTORED TO HEATH--MY MISSION ENDS. In the fall 1854, I was sent to Switzerland, to take charge of the Swiss and Italian missions; the French and German missions were subsequently added. Here was fulfilled a prediction spoken in tongues by a Sister More, in the tenth Ward, of Salt Lake City, the year before I was called on my European mission. I was at the time going on crutches, with a broken leg, and having but little hope of ever being able to walk. The leg was badly fractured, and by getting out of place and having to be reset caused the bones to be very slow in knitting together. It was about seven months before I could bear any weight upon my broken limb. While in this condition, I went on my crutches to a little prayer meeting in a private house, there being no public meeting house then built in the ward. In going to the meeting, my worst fears of always being a cripple had loomed up before me like a great mountain, and, like Jonah, I felt that "it was better for me to die than to live." This was a weakness in me, of course, but so it was. After the meeting was opened, Sister More arose and began to speak in tongues. She addressed her remarks to me, and I understood her as well as though she had spoken the English language. She said: "Your leg will be healed, and you will go on a foreign mission and preach the gospel in foreign lands. No harm shall befall you, and you shall return in safety, having great joy in your labors." This was the substance of the prophecy. It was so different from my own belief and the fears of many others that I was tempted not to give the interpretation, lest it should fail to come to pass. The Spirit, however, impressed me and I arose, leaning upon my crutches, and gave the interpretation. Not long afterwards I was told in a dream what to do to strengthen my fractured limb, and it began to receive strength immediately, and in the short space of about one week I dispensed with my crutches and walked with a cane. Although Switzerland was a republic, the people were not prepared for a free government. After a few months, most of the American and English Elders were banished, and the work devolved mainly on the native Elders, and even they were sometimes cast into prison. On one occasion, a zealous youth, whom I had directed to be ordained a Priest, took some tracts printed in the German language to distribute among the people. He left one with an invalid woman who had been several years confined to the house. She believed, and asked to be administered to that she might be healed, in order that she could be baptized. I sent an Elder to learn whether she wanted a sign or whether she was sincere. If found sincere and humble, he was to administer to her by anointing her with oil and laying his hands upon her. He found that she believed with all her heart. He attended to the ordinance and went a distance of about four miles to stay over night. The next morning she walked all that way to be baptized. Among the remarkable incidents in the Swiss mission is the fact that after the Elders were driven out for preaching the doctrine of direct revelation, strange noises were heard in people's houses, especially in the city of Zurich, from which place all foreign Elders had been banished. The noises consisted of rapping upon cupboards, tables, dishes and other like things. The Saints were not troubled with them, but they became so frequent that they created great excitement among the outside people. Elder John Bar wrote to me to know what it meant, and asking if it was of the Lord, and, if so, why did it not visit the Saints? I answered that the people had rejected revelation from the Lord, and banished the Elders who taught inspiration. That it was known in America as spirit-rapping, and that it would probably take definite shape soon. Soon after circles were formed around tables, and the rapping in other places ceased. I believe this was the first introduction of Spiritualism into the cantons, and, so far as known, in Europe, and was similar to the first in the United States made known to "the Fox girls" of New York. Thus, my young readers will perceive that these false spirits and other delusions follow the rejection of the gospel. About this time, I received a letter, inquiring about the Saints and their doctrines, from Karl G. Maeser, a professor of theology in Dresden, in Saxony. In consideration of the excitement and desire on the part of many of the police authorities to trap the Elders; Elder Chislett and myself looked upon it as a snare to entrap us. I returned the letter without answer. No sooner had I dropped it into the letter box than a strong feeling came over me that the man might be an honest enquirer after truth. On telling this to Elder Chislett, he said if such be the case the door would be closed. I answered, "No, that letter will return." He said, "No; you may get another, but the same letter will never come back." I repeated, "If he is an honest enquirer after truth _that_ letter will return, and I will accept it as an evidence of sincerity." Elder Chislett said, "If it does return I will set you down as a prophet." On receipt of his returned letter, Professor Maeser forwarded it to Elder John Van Cott, at Copenhagen. As Elder Van Cott knew I was presiding over the German mission, he mailed the letter to me, explaining that he had directed the professor to me, as he was doing nothing in the German language, and he believed him to be an honest inquirer after truth. I answered Professor Maeser's letter, and he wanted to know more. I sent him German publications: he believed them all and said during an approaching vacation he would come to Geneva, a distance of about six hundred miles, and be baptized. Thinking this might be an opening to establish the gospel in the heart of Germany, where it had not been preached for about eighteen hundred years, I wrote and told the professor that if there was free toleration of religion perhaps I might send an Elder to preach the gospel to others as well as to instruct him further in its principles. He wrote, in answer, that no religion, except the Lutheran, was allowed to be taught, and that was the national religion. He thought, however, that as all persons who took up their abode in the kingdom had to make known their business, an Elder might go under the guise of a teacher of the English language. On my informing him that I apprehended such a policy might draw a class around him who would be liable to betray him to prison and banishment, and as I had an Elder under my charge who had some knowledge of the German language, I asked him whether it would not be better that his object be known to be to complete his education in the same. Simple as this suggestion was, it struck him with great force. Knowing that I was unacquainted with their laws and customs and that he had been taught them from childhood, in fact, was a leading teacher among his fellows, he referred to this fact and said he could see the wisdom of the Lord in it, and it was another evidence to him that the Latter-day Saints were His people, and he would be exceedingly glad if I could send an Elder to baptize him. An important duty now devolved upon me which was to inform the learned professor that our Elders, like the ancient disciples, traveled and preached the gospel "without purse or scrip," and, if an Elder was sent, he would have to sustain him free of charge. Most men of his type would have spurned such a proposition. Not so with this humble servant of the Lord. In his reply he said: "If you send an Elder, my house shall be his house, my table shall be his table, all I have shall be his as well as mine." Apostle Franklin D. Richards, president of the European mission, who had recently arrived in Geneva from Liverpool, on hearing this letter read, immediately decided to send Elder William Budge, who was then in England, having been banished from Zurich, a prominent Swiss canton. On Elder Budge's arrival, he was reported as a gentleman from England, having come to complete his education in the German language, which was, of course, one part of his mission. He was instructed to confine his labors principally to the professor and his family, and to baptize none until he had further instructions. President Richards now decided to visit Italy, where there were a few Saints in the Waldensian valleys under the presidency of Elder Samuel Francis. These Saints were very poor, and the most of them lived very hard. Some of them having to subsist five months in the year on roasted chestnuts, and, perhaps, a little sheep's or goat's milk, without any other food, having to winter in stables in order to receive warmth from the animals in the absence of fuel. Brother Richards was accompanied by Elders Wm. H. Kimball, John L. Smith, John Chislett, and myself. About the time of our arrival one of the native brethren had by mistake eaten poison mushrooms, taking them for the variety often used as food in that country. He reeled as he walked to a chair, or stool, to receive the ordinance of laying on of hands. President Richards rebuked the poison, and he recovered. Shortly afterwards an outsider collected some of the same variety, which were cooked, and the man with his wife and children, died through eating them. Shortly after our return from Italy, President Richards and Elder Kimball repaired to Dresden, the capital of Saxony, where they were heartily greeted by Elder Budge and Professor Karl G. Maeser. They remained a few days, during which time President Richards baptized the professor and eight others, and organized a branch of the Church, with Brother Maeser as presiding Elder. When the authorities learned to their satisfaction that he had joined the Church of the Saints they not only dropped him from his position, but banished him from the kingdom. Of his standing and usefulness among the Saints but little need be said. His charge of the Brigham Young Academy at Provo, and the blessings accruing to the youth of Zion, are too well known and appreciated to require any eulogy from me. Suffice it to say, that I had felt that I was doing but little good beyond filling a plain duty in responding to the call to go on a mission from England to Switzerland. I refer to this incident to encourage the young Elders who read this little book to not feel discouraged because they do not baptize as many as some others. I hope they will not feel that they are not being useful on that account. I baptized none personally while on that mission of about three and a half years, and yet, although I suffered much affliction and persecution, I look back upon it as one of the happiest times of my life. NEWEL KNIGHT'S JOURNAL. CHAPTER I. MY BIRTH AND PARENTAGE--MY FATHER'S BUSINESS--HE EMPLOYS JOSEPH SMITH, JUN.--CHARACTER OF THIS YOUTH--I START IN BUSINESS FOR MYSELF--MY HEALTH COMPELS ME TO CHANGE OCCUPATION--JOSEPH SMITH, JUN., A CONSTANT VISITOR AT MY HOUSE--HE RELATES HIS EXPERIENCE--HIS STATEMENTS LEAVE NO ROOM FOR DOUBT IN ME--HE IS BITTERLY PERSECUTED. I was born September 13th, 1800, in Marlborough, Windham county, Vermont. My father's name was Joseph and my mother's maiden name was Polly Peck. My father moved into the state of New York, when I was nine years of age, and settled on the Susquehanna river, near the bend in Chenango county, town of Bainbridge, and stayed there two years. He then moved down the river six miles into Broome county, town of Colesville, and there remained nineteen years. My father owned a farm, a grist-mill and carding machine. He was not rich, yet he possessed enough of this world's goods to secure to himself and family, not only the necessaries, but also the comforts of life. His family, consisting of my mother, three sons and four daughters, he raised in a genteel and respectable manner, and gave his children a good common school education. My father was a sober, honest man, generally respected and beloved by his neighbors and acquaintances. He did not belong to any religious sect, but was a believer in the Universalian doctrine. The business in which my father was engaged often required him to have hired help, and among the many he from time to time employed was a young man by the name of Joseph Smith, Jun., to whom I was particularly attached. His noble deportment, his faithfulness and his kind address, could not fail to win the esteem of those who had the pleasure of his acquaintance. One thing I will mention, which seemed to be a peculiar characteristic with him in all his boyish sports and amusements; I never knew any one to gain advantage over him, and yet he was always kind and kept the good-will of his playmates. I continued to live with my father until I was twenty-five years old, or nearly so; and on June 7th, 1825, I married a respectable young lady, by the name of Sally Coburn. Her health was rather delicate. She had long held an honorable position in the choir of one of the most respectable churches in the vicinity; her father was a musician, and spent much of his time from home, which threw a heavy burden upon her mother in raising the family; this, however, she bore with much patience. On leaving my father I went a few miles distant and put in operation a carding machine, but I soon sold it, and afterwards became engaged in running a grist-mill. During this time my wife gave birth to a child, which did not live and her sufferings were very great. I found my health was gradually declining, and was advised to leave the mill, as it did not agree with my constitution to work in it. I had no taste for farming, so I continued in the mill business until the physician told me I had the consumption, and he thought my case doubtful. I applied to a skillful Indian doctor, from whom I obtained some relief, but was obliged to change my business, and I moved back to Colesville, near to where my father lived. In settling up my business affairs I suffered a heavy loss, and this, with the expenses incurred by my sickness, considerably reduced my pecuniary affairs. But I was not discouraged, for all my labor prospered in my hands, and I again entered into business. My oldest brother. Nahum, was married, and lived close at hand; also my sisters Esther and Anna, with their husbands William Stringham, and Freeborn Demill, so that I was happy, not only in the society of my father's immediate family, but also of many relatives who lived in the same vicinity. Peace, prosperity and plenty, seemed to crown our labors, and indeed we were a happy family, and my father rejoiced in having us around him. During this time we were frequently visited by my young friend, Joseph Smith, who would entertain us with accounts of the wonderful things which had happened to him. It was evident to me that great things were about to be accomplished through him--that the Lord was about to use him as an instrument in His hands to bring to pass the great and mighty work of the last days. This chosen instrument told us of God's manifestations to him, of the discovery and receiving of the plates from which the Book of Mormon was translated, of his persecutions for the gospel's sake, and many other items of his eventful life. So honest and plain were all his statements that there was no room for any misgivings with me on the subject. Besides, I found by reading and searching the Bible, that there would be a great falling away from the gospel as preached and established by Jesus and His apostles, that in the last days God would set His hand again to restore that which was lost. Then why should any one persecute this boy? I could not. Yet, to my certain knowledge, many did; and those who professed to be preacher's of the gospel, were often his vilest persecutors; and notwithstanding they all professed to doubt the reality of his having the plates of which he had spoken, yet so eager were they to get them from him, that it was only by the Lord, or a kind angel, warning him from time to time of the pursuit of his enemies, that he was enabled to preserve the sacred records. In fact, it seemed very much like it was with Joseph and Mary, the mother of Jesus, being warned of God to flee from place to place, to save the young child; so has Joseph Smith been warned many times, and then barely escaped his pursuers. Of this I can bear a faithful testimony. CHAPTER II. JOSEPH SMITH'S PERSEVERANCE--ORGANIZATION OF THE CHURCH--JOSEPH SMITH VISITS ME--HIS OWN ACCOUNTS OF HIS VISIT--HE ASKS ME TO PRAY--I REFUSE--I GO TO THE WOODS AND TRY TO OFFER UP PRAYER--AM ATTACKED BY A DEVIL--CURIOUS ACTIONS WHILE THUS AFFLICTED--THE PROPHET CASTS THE DEVIL OUT--THE SPIRIT OF GOD SHOWS ME GLORIOUS THINGS--THIS MIRACLE WITNESSED BY MANY PERSONS. Joseph persevered, and the Lord raised up friends who aided him in the great work of translating and printing the record which the unsealed part of the sacred plates contained. The title given to the book being THE BOOK OF MORMON. On the sixth day of April, 1830, by revelation and commandment from God, a Church was organized, called, "The Church of Jesus Christ," which consisted of only six members, viz., Joseph Smith, Jun., Oliver Cowdery, Hyrum Smith, Peter Whitmer, Jun., Samuel H. Smith, and David Whitmer. On Sunday, April 11th, 1880, the first public discourse, preached by a Latter day Saint, was delivered by Oliver Cowdery, at the house of Peter Whitmer, Sen. During the same month the prophet honored me with a visit, during which time I received a great manifestation, one long to be remembered, and in order that my children may know how the Lord has dealt with me I will make this extract from Joseph Smith's history. "During this month of April I went on a visit to Mr. Joseph Knight, of Colesville, Broome Co., N. Y., with whom and his family I had been previously acquainted, and of whose name I have made mention as having been so kind and thoughtful towards us, while translating the Book of Mormon. Mr. Knight and his family were Universalists, but were willing to reason with me upon my religious views, and were as usual friendly and hospitable. We held several meetings in the neighborhood, we had many friends, and some enemies. Our meetings were well attended, and many began to pray vocally to Almighty God, that He would give them wisdom to understand the truth. Among those who attended our meetings regularly, was Newel Knight, son of Joseph Knight. He and I had many serious conversations on the important subject of man's eternal salvation; we had got into the habit of praying much at our meetings and Newel had said he would try and take up his cross, and pray vocally during meeting; but when we again met together he rather excused himself. I tried to prevail upon him, making use of the figure, supposing that he should get into a mudhole, would he not try to help himself out? and that we were willing now to help him out of the mudhole, he replied that provided he had got into a mudhole through carelessness, he would rather wait and get out himself than have others help him, and so he would wait until he should get into the woods by himself, and there he would pray. Accordingly he deferred praying until the next morning, when he retired into the woods; where (according to his own account afterwards) he made several attempts to pray, but could scarcely do so, feeling that he had not done his duty, but that he should have prayed in the presence of others. He began to feel uneasy, and continued to feel worse both in mind and body, until upon reaching his own house, his appearance was such as to alarm his wife very much. He requested her to go and bring me to him. I went, and found him suffering very much in his mind, and his body acted upon in a very strange manner. His visage and limbs were distorted and twisted in every shape and appearance possible to imagine; and finally he was caught up off the floor of the apartment and tossed about most fearfully. His situation was soon made known to his neighbors and relatives, and in a short time as many as eight or nine grown persons had got together to witness the scene. After he had thus suffered for a time, I succeeded in getting hold of him by the hand, when almost immediately he spoke to me, and with great earnestness requested of me, that I should cast the devil out of him, saying that he knew he was in him, and that he also knew that I could cast him out. I replied, if you know that I can, it shall be done, and then almost unconsciously I rebuked the devil; and commanded him in the name of Jesus Christ to depart from him; when immediately Newel spoke out and said that he could see the devil leave him and vanish from his sight. This was the first miracle which has been done in this Church, or by any member of it, and it was done by God, and by the power of godliness; therefore let the honor and the praise, the dominion and the glory, be ascribed to the Father, Son, and Holy Spirit, forever and ever, Amen. "The scene was now entirely changed, for as soon as the devil had departed from our friend, his countenance became natural, his distortion of body ceased, and almost immediately the Spirit of God descended upon him, and the visions of eternity were opened to his view. He afterwards related his experience as follows: `I now began to feel a most pleasing sensation resting upon me, and immediately the visions of heaven were opened to my view. I felt myself attracted upwards, and remained for sometime enwrapt in contemplation, insomuch that I knew not what was going on in the room. By and by I felt some weight pressing upon my shoulder and the side of my head; which served to recall me to a sense of my situation, and I found that the Spirit of the Lord had actually caught me up off the floor, and that my shoulder and head were pressing against the beams.' "All this was witnessed by many, to their great astonishment and satisfaction, when they saw the devil thus cast out, and the power of God and His Holy Spirit thus made manifest. As soon as consciousness returned, his bodily weakness was such that we were obliged to lay him upon his bed and wait upon him for some time. As may be expected, such a scene as this contributed much to make believers of those who witnessed it, and, finally, the greater part of them, became members of the Church." CHAPTER III. I AM BAPTIZED--FIRST CONFERENCE OF THE CHURCH--REMARKABLE VISIONS--THE PROPHET VISITS THE COLESVILLE BRANCH--HOLDS MEETING--PERSECUTIONS BEGIN--A PRESBYTERIAN PREACHER TRIES TO MISLEAD MY SISTER-IN-LAW, BUT FAILS--BAPTISMS--MOB GATHERS--JOSEPH ARRESTED BY CONSTABLE--WICKED MEN LIE IN AMBUSH FOR HIM--HE IS DELIVERED FROM THE MOB BY THE CONSTABLE--HIS UNJUST TRIAL--HE IS ACQUITTED. DURING the last week in May I went on a visit to Fayette and was baptized by David Whitmer. On the first day of June, 1830, the first conference was held by the Church. Our number consisted of about thirty, besides many others who came to learn of our principles, or were already believers, but had not been baptized. Having opened the meeting by singing and prayer, we partook of the emblems of the body and blood of our Lord Jesus Christ. A number were confirmed who had lately been baptized, and several were called and ordained to various offices in the Priesthood. Much good instruction was given, and the Holy Ghost was poured out upon us in a marvelous manner. Many prophesied, while others had the heavens opened to their view. It was a scene long to be remembered. I felt my heart filled with love, with glory, and with pleasure unspeakable. I could discern all that was going on in the room and a vision of futurity also suddenly burst upon me, and I saw, represented, the great work, which, through the instrumentality of Joseph Smith, was to be accomplished. I saw the heavens opened, I beheld the Lord Jesus Christ seated at the right hand of the Majesty on High, and it was made plain to my understanding that the time would come when I should be admitted into His presence, to enjoy His society for ever and ever. Such scenes as these were calculated to inspire the hearts of the Saints with joy unspeakable, and fill us with awe and reverence for that Almighty Being, by whose grace we had been called and made the happy partakers of such glorious blessings as were poured out upon us--to find ourselves engaged in the very same order of things as were observed and practiced by the holy apostles of old. To realize the importance and solemnity of the great work which had fallen upon our young friend Joseph, and to witness and feel with our natural senses the like glorious manifestations of the power of the Priesthood, the gifts and blessings of the Holy Ghost and the goodness and condescension of a merciful God unto such as obey the everlasting gospel of our Lord Jesus Christ, combined to create within us sensations of rapturous gratitude and inspire us with fresh zeal and energy in the cause of truth, and also to confirm our faith in Joseph Smith being the instrument in the hands of God to restore the Priesthood again to man on earth and to set up the kingdom of God, which shall never more be overcome. Soon after conference Joseph Smith the Prophet, accompanied by his wife, Oliver Cowdery, John Whitmer and David Whitmer, came to Colesville to make us a visit. There were many in our neighborhood who believed, and were anxiously waiting for an opportunity to be baptized. Meeting was appointed for the Sabbath, and on Saturday afternoon we erected a dam across a stream which was close by, with the intention of baptizing those who applied on Sunday, but during the night a mob collected and tore away the dam. This prevented us from attending to the ordinance of baptism that day. It was afterwards ascertained that the mob had been instigated to this act of molestation, by certain sectarian priests of the neighborhood, who began to think their craft was in danger, and took this plan to stop the progress of truth. The sequel will show how determinedly they prosecuted, their opposition, as well as to what little purpose in the end. The Sabbath arrived, we held our meeting, Oliver Cowdery preached, others bore testimony to the Book of Mormon, the doctrine of repentance, baptism for the remission of sins, and the laying on of hands for the gift of the Holy Ghost, etc. In the audience were those who had torn down the dam. They seemed desirous of giving us trouble, but did not until after the meeting was dismissed, when they immediately commenced talking to those whom they considered our friends, to try to turn them against us and our doctrine. Among those present I will mention the case of one young lady--Miss Emily Coburn, my wife's sister. The Rev. Mr. Shearer, a divine of the Presbyterian faith, who had considered himself her pastor, understanding that she was likely to believe our doctrine, came to labor with her a short time previous to our meeting. He spent some time without being able to persuade her against us, and then endeavored to have her leave her sister's house, and go with him to her father's, who lived ten miles distant: for this purpose he had recourse to stratagem, he told her that her brothers were waiting for her at a certain place and wished her to go home with them. He succeeded thus in getting her a little way from the house, when seeing that her brothers were not waiting for her, she refused to go farther with him. He thereupon took her by the arm and tried to force her along; my wife, her sister, was soon with them, and the two women being one too many for him he was obliged to sneak off without accomplishing his errand, after all his labor and ingenuity. Nothing daunted, however, he went to her father, and represented something to him, which induced the old gentleman to give him a power of attorney. Thus armed he returned, and as soon as our meeting was out on the Sunday evening, he served process upon her, and immediately carried her off to her father's residence. All his labor was in vain, however, for the said Emily Coburn in a short time afterwards was baptized and confirmed a member of the Church. Early on Monday morning we were on the alert, and before our enemies were aware of it, Oliver Cowdery proceeded to baptize Emma Smith, Hezekiah Peck and wife, Joseph Knight and wife, William Stringham, Joseph Knight Jun., Aaron Culver and wife, Levi Hall, Polly Knight and Julia Stringham. But before the baptism was entirely finished, the mob began to collect again. We retired to my father's house, and the mob, which numbered about fifty surrounded the house, raging with anger, and apparently wishing to commit violence against us. So violent and troublesome were they, that the brethren were obliged to leave my father's house and they succeeded in reaching mine. The mob who soon found where they had gone, followed them and it was only by great prudence on our part and help from our Heavenly Father that they were kept from laying violent hands upon us. A meeting had been appointed for the evening to confirm those who had been baptized in the morning. The time appointed had arrived, and our friends had nearly all collected together, when, to our great surprise and sorrow, the constable came and arrested Brother Joseph Smith, Jun., on a warrant charging him with being a disorderly person, and of setting the country in an uproar, by preaching the Book of Mormon. The constable soon after he had arrested Joseph, told him that the plan of those who had got out the warrant for his arrest, was to get him into the hands of the mob who were now lying in ambush for him, and that he, the constable, was determined to save Joseph from them, as he found him to be a different person to what he had been represented. This proved true, for they had not proceeded far from the house, when the wagon in which Joseph and the constable were riding, was surrounded by the mob, who seemed only to await some signal from the constable, but to their great discomfiture, he gave the horses the whip and was soon out of their reach. As the constable was driving briskly along, one of the wagon wheels came off, which accident left them almost in the hands of the mob, who had pursued them closely. But the constable was an expert man and managed to get the wheel on again, before the mob overtook him, and soon left them in the rear once more. He drove on to the town of South Bainbridge, Chenango county, where he lodged Joseph in an upper room of a tavern; and in order that all might be safe for himself and Joseph, he slept, or laid during the night with his feet against the door, and kept a loaded gun by him, (Joseph occupied a bed in the same room) and declared that if they were unlawfully molested he would fight for Joseph, and defend him to the utmost of his ability. On the following day a court was convened for the purpose of investigating the charges which had been made against Joseph Smith, Jun. On account of the many scandalous reports which had been put in circulation, a great excitement prevailed. My father, Joseph Knight, Sen., did not let pass this opportunity of doing all in his power to assist this persecuted boy. He went to two of his neighbors. James Davidson and John Reid, Esqs., respectable farmers who were well versed in the laws of their country, and retained them in behalf of Joseph during his trial. The trial commenced among a crowded multitude of spectators, who generally seemed to believe Joseph guilty of all that had been alleged against him, and, of course were zealous to see him punished for his crimes. Among the many witnesses called up against Joseph, was one Josiah Stoal, a gentleman for whom Joseph formerly worked. He was examined as follows: Question--"Did not the prisoner, Joseph Smith have a horse from you?" Answer--"Yes." Q.--"Did he not go to you and tell you an angel had appeared unto him, and told him to get the horse from you?" A.--"No; he told me no such thing." Q.--"Well, how did he get the horse from you?" A.--"He bought it from me the same as any other man would do." Q.--"Have you had your pay?" A.--"That is not your business." The question being repeated, the witness replied, "I hold his note for the price of the horse, which I consider as good as the money, for I am well acquainted with Joseph Smith, Jun., and know him to be honest, and, if he wishes, I am ready to let him have another horse on the same terms." Mr. Jonathan Thompson was next called and examined. Question--"Has not the prisoner, Joseph Smith, Jun., had a yoke of oxen of you?" Answer--"Yes." Q.--"Did he not obtain them from you by telling you that he had a revelation to the effect that he was to have them?" A.--"No; he did not mention a word of the kind concerning the oxen; he purchased them the same as any other man would." After several more similar attempts the court was detained for a time in order that two young ladies, daughters of Josiah Stoal, with whom Joseph had at times kept company, might be sent for, in order if possible, to elicit something from them which could be made a pretext against Joseph. The young ladies came, and were each examined as to his character and conduct in general, but in particular as to his behavior towards them in public and private; they both bore such testimony in Joseph's favor, as to leave his enemies without a cause for complaint. Several attempts were made to prove something against Joseph, and even circumstances which were alleged to have taken place in Broome county were brought forward. But these Joseph's lawyers would not admit against him, in consequence of which his persecutors managed to detain the court until they had succeeded in obtaining a warrant from Broome county. This warrant they served upon him at the very moment he had been acquitted by the court. CHAPTER IV. JOSEPH'S SECOND ARREST--CRUELTY OF HIS GUARD--HIS TRIAL--I, WITH OTHERS, AM CALLED AS A WITNESS--CHAGRIN OF PROSECUTING ATTORNEY--ELOQUENCE OF JOSEPH'S LAWYERS--THE CONSTABLE BEGS JOSEPH'S FORGIVENESS FOR HIS CRUEL CONDUCT--HE DELIVERS THE PROPHET FROM THE HANDS OF THE MOB--THE ACQUITAL--AT MY HOUSE OUR LEADERS ARE AGAIN PERSECUTED--THEIR ESCAPE--NAMES OF OUR LEADING OPPONENTS. The constable who served this second warrant upon Joseph had no sooner arrested him, than he began to abuse him; and so heartless was he, that, although Joseph had been kept all day in court without anything to eat since the morning, he hurried him off to Broome county, a distance of about fifteen miles, before allowing him to eat. The constable took him to a tavern, where were gathered a number of men, who used every means to abuse, ridicule, and insult him. They spit upon him, pointed their fingers at him, saying, "Prophesy! prophesy!" and used their utmost ability to pain and torment his mind; and thus did they imitate those who crucified the Savior of mankind, not knowing what they did. The tavern was but a short distance from Joseph's own house; he wished to spend the night with his wife, offering to give any bail desired, for his appearance; but this was denied him. He applied for something to eat. The constable ordered him some crusts of bread and some water, which was the only fare he received that night. At length he retired to bed; the constable made him lie next to the wall, he then laid himself down, threw his arms around Joseph, as if fearing that he intended to escape; and in this not very agreeable manner was Joseph compelled to spend the night. Next day he was brought before the magistrate's court of Colesville, Broome county, and placed on trial. His friends and lawyers were again at his side, and his former persecutors were arrayed against him with the rage and fury of demons visible upon their countenances, and manifested in their actions. Many witnesses were again examined, some of whom swore to the most palpable falsehoods, just as those had done who appeared against him the previous day. But they contradicted themselves so plainly that the court would not admit their testimony. Others were called who showed by their zeal that they were willing to prove anything against him, but all they could do was to tell some things they had heard somebody else say about him. They proceeded for a considerable time in this frivolous and vexatious manner, when finally I was called upon, and examined by Lawyer Seymour, who had been sent for specially for this occasion. One lawyer, Burch, was also retained on the prosecution, but Mr. Seymour seemed to be a more zealous Presbyterian, and seemed more anxious and determined that the people should not be deluded by any one professing godliness and not denying the power thereof. As soon as I had been sworn, Mr. Seymour proceeded to interrogate me as follows: Question.--"Did the prisoner, Joseph Smith, Jun., cast the devil out of you?" Answer.--"No, sir." Q.--"Why, have you not had the devil cast out of you?" A.--"Yes, sir." Q.--"And had not Joseph Smith some hand in it being done?" A.--"Yes, sir." Q.--"And did he not cast him out of you?" A.--"No, sir, it was done by the power of God, and Joseph Smith was the instrument in the hands of God on this occasion. He commanded him to come out of me in the name of Jesus Christ." Q.--"And are you sure it was the devil?" A.--"Yes, sir." Q.--"Did you see him after he was cast out of you?" A.--"Yes, sir, I saw him." Q.--"Pray, what did he look like?" (Here one of the lawyers on the part of the defense told me I need not answer that question). I replied: "I believe, I need not answer you that question, but I will do it if I am allowed to ask you one, and you can answer it. Do you, Mr. Seymour, understand the things of the Spirit?" "No," answered Mr. Seymour, "I do not pretend to such big things." "Well, then," I replied, "it will be of no use for me to tell you what the devil looked like, for it was a spiritual sight and spiritually discerned, and, of course, you would not understand it were I to tell you of it." The lawyer dropped his head, while the loud laugh of the audience proclaimed his discomfiture. Mr. Seymour now addressed the court and in a long and violent harrangue endeavored to blacken the character of Joseph, and bring him in guilty of the charges preferred against him. Messrs. Davidson and Reed followed on Joseph's behalf. They held forth in true colors the nature of the prosecution, the malignity of intention, and the apparent disposition of the prosecution to persecute their client, rather than to do him justice. They took up the different arguments that had been brought forward by the lawyers for the prosecution, and having shown their utter futility and misapplication, they proceeded to scrutinize the evidence which had been adduced, and each in his turn thanked God that he had been engaged in so good a cause, as that of defending a man, whose character stood so well the test of such a strict investigation. In fact, these men, although not regular lawyers, were, upon this occasion, able to put to silence their opponents, and convince the court that Joseph Smith, Jun., was innocent. They spoke like men inspired of God; while those who were arrayed against Joseph, trembled under the sound of their voices, and shook before them as criminals before the bar of justice. Disappointment and shame were depicted on the faces of the assembled multitude, who now began to learn that nothing could be sustained against Joseph. The constable, who had arrested Joseph, and treated him in so cruel and heartless a manner, came forward and apologized and asked his forgiveness for the ill-treatment he had given him, so much was this man changed that he told Joseph the mob had resolved, if the court acquitted him, that they would take him, tar and feather him, and ride him on a rail; and further, that if Joseph wished, he would lead him out another way, so that he could escape in safety. After all the efforts of the people and court to sustain the charges brought against Joseph proving an entire failure, he was discharged and succeeded in making good his escape from the mob through the instrumentality of his new friend, the constable. It was truly a source of great joy to us to know that Joseph was once more out of the hands of his persecutors. After a few days the prophet, accompanied by Oliver Cowdery, came to my house, intending to confirm those who had been baptized. These servants of God had scarcely arrived when the mob began to collect, and so violent were they, that it was thought best for Joseph and Oliver to make their escape lest they should suffer at the hands of our enemies. They left without taking any refreshment, the mob closely pursuing them, and it was ofttimes as much as Joseph and Oliver could do to escape them. However, by traveling all night, excepting a short time when they were forced to lie down and rest themselves under a tree, alternately watching and sleeping, they managed to get beyond the reach of their pursuers. Thus were they persecuted because of their religious faith, in a country, whose constitution guarantees to every man the right of worshiping God according to the dictates of his own conscience; and by men, too, who were professors of religion, and zealous to shield themselves under the broad folds of our glorious constitution, though they could so wantonly deny it to others. I will here name a few of the most forward instigators of this unhallowed persecution. Cyrus McMaster, a Presbyterian of high standing in his church. He at one time told Joseph personally that he considered him guilty, without judge or jury. The celebrated Dr. Boyington was another, also a Presbyterian. And a young man by the name of Benton, of the same religious faith, swore out the first warrant against Joseph. I will say, however, that amid all our trials, that the God who delivered Daniel and the three Hebrew children, and preserved them upon the earth in spite of all their persecutors, preserved the Prophet Joseph from suffering death, at the hands of those who were his sworn enemies, and who did all in their power, both in private and public, to destroy him. The Lord who well knew our weak state, blessed us, by giving us His Holy Spirit to comfort our hearts, so that our faith in the restoration of His gospel to man on the earth, through the instrumentality of Joseph Smith, Jun., remained firm and unshaken. CHAPTER V. I VISIT JOSEPH AT HARMONY--REVELATION CONCERNING THE SACRAMENT--PERSECUTIONS AT HARMONY--THE BRETHREN VISIT ME--GOD BLINDS THE EYES OF THEIR ENEMIES--THE PROPHET MOVES TO FAYETTE--FALSE REVELATION--BOGUS STONE--FALSE DOCTRINE OVERCOME--HYRUM SMITH VISITS ME--I LABOR IN THE MINISTRY WITH HIM--MY AUNT'S AFFLICTION--REMARKABLE MANIFESTATION OF GOD'S POWER. In the beginning of August I, in company with my wife, went to make a visit to Brother Joseph Smith, Jun., who then resided at Harmony, Penn. We found him and his wife well, and in good spirits. We had a happy meeting. It truly gave me joy to again behold his face. As neither Emma, the wife of Joseph Smith, nor my wife had been confirmed, we concluded to attend to that holy ordinance at this time, and also to partake of the sacrament, before we should leave for home. In order to prepare for this, Brother Joseph set out to procure some wine for the occasion, but he had gone only a short distance, when he was met by a heavenly messenger, and received the first four verses of the revelation given on page 138, of the Doctrine and Covenants (new edition), the remainder being given in the September following at, Fayette, New York. In obedience to this revelation we prepared some wine of our own make, and held our meeting, consisting of only five persons namely, Joseph Smith and wife, John Whitmer, and myself and wife. We partook of the sacrament, after which we confirmed the two sisters into the Church, and spent the evening in a glorious manner. The Spirit of the Lord was poured out upon us. We praised the God of Israel and rejoiced exceedingly. About this time the spirit of persecution began to manifest itself against us in the neighborhood where Joseph lived, which was commenced by a man of the Methodist persuasion who professed to be a minister of God. And so crafty was he, that he succeeded in influencing Mr. Hale, father-in-law to Joseph, so that he would no longer give him protection, although he had promised to do so. Brother Joseph intended visiting the Saints at Colesville on Saturday the 21st of August, and on my return, arrangements were made for the brethren and sisters to meet on that day, if possible, without letting our enemies know anything about it. But Brother Joseph was prevented from keeping his engagement on this occasion, but wrote a letter in which he explained the cause of his not coming: the conveyance in which he intended to make the journey did not arrive from "the west;" and the distance was too great to walk. He exhorted the Saints, in a very excellent letter to remain faithful and true to God, and prophesied that the wrath of God should soon overtake their wicked persecutors. On the 29th, however, Brothers Joseph and Hyrum Smith, and John and David Whitmer came to fill the before-mentioned appointment to hold meeting and to confirm those who had been baptized in June previous. As they well knew the hostilities of our enemies in their quarter, and also knowing it was their duty to visit us, they called upon our Heavenly Father in mighty prayer that He would grant them an opportunity of meeting with us; that He would blind the eyes of their enemies that they might not see, and that on this occasion they might return unmolested. Their prayers were not in vain. A little distance from my house they encountered a large company of men at work upon the public road, among whom were found some of our most bitter enemies who looked earnestly at the brethren but not knowing them, the brethren passed on unmolested. That evening the Saints assembled together and were confirmed, and partook of the sacrament. We had a happy meeting, having much reason to rejoice in the God of our salvation, and sing hosannas to His Holy name. Next morning the brethren set out on their return home, and although their enemies had offered a reward to any one who would give information of their arrival at our place, they got clear out of the neighborhood, without the least annoyance, and arrived home in safety. It was not long, however, after the brethren had left us, when the mob began to collect together and threatened and abused us in the most shameful and disgusting manner during the remainder of the day. Soon after this I took my team and wagon to Harmony to move Joseph and his family to Fayette, New York. Mr. Whitmer having heard of the persecutions which had been raised against Joseph in Harmony, had invited the prophet to go and live with him. About the last of August, Joseph arrived at Fayette amid the joy and congratulations of friends and brethren. Our business affairs did not suffer materially although we had met with so much opposition and persecution, and we were still able to live and aid the work of God. After arranging my affairs at home, I again set out for Fayette, to attend our second conference, which had been appointed to be held at Father Whitmer's, where Joseph then resided. On my arrival I found Brother Joseph in great distress of mind on account of Hyrum Page, who had managed to get up some dissension of feeling among the brethren by giving revelations concerning the government of the Church and other matters, which he claimed to nave received through the medium of a stone he possessed. He had quite a roll of papers full of these revelations, and many in the Church were led astray by them. Even Oliver Cowdery and the Whitmer family had given heed to them, although they were in contradiction to the New Testament and the revelations of these last days. Here was a chance for Satan to work among the little flock, and he sought by this means to accomplish what persecution failed to do. Joseph was perplexed and scarcely knew how to meet this new exigency. That night I occupied the same room that he did and the greater part of the night was spent in prayer and supplication. After much labor with these brethren they were convinced of their error, and confessed the same, renouncing the revelations as not being of God, but acknowledged that Satan had conspired to overthrow their belief in the true plan of salvation. In consequence of these things Joseph enquired of the Lord before conference commenced and received the revelation published on page 140 of the Doctrine and Covenants, wherein God explicitly states His mind and will concerning the receiving of revelation. Conference having assembled, the first thing done was to consider the subject of the stone in connection with Hyrum Page, and after considerable investigation and discussion, Brother Page and all the members of the Church present renounced the stone, and the revelations connected with it, much to our joy and satisfaction. The sacrament was then administered, a number were confirmed, many were ordained, and a great variety of Church business was transacted. During this time we had much of the power of God manifested among us and it was wonderful to witness the wisdom that Joseph displayed on this occasion, for truly God gave unto him great wisdom and power, and it seems to me, even now, that none who saw him administer righteousness under such trying circumstances, could doubt that the Lord was with him, as he acted--not with the wisdom of man, but with the wisdom of God. The Holy Ghost came upon us and filled our hearts with unspeakable joy. Before this memorable conference closed three other revelations besides the one already mentioned were received from God by our prophet, and we were made to rejoice exceedingly in His goodness. Soon after this conference Brother Hyrum Smith, wife and family came to Colesville, to live with me, but most of his time, as also that of my own, was spent in the villages around, preaching the gospel wherever we could find any who would listen to us, either in public or private. A few believed and were baptized, among whom was Emer Harris, brother to Martin Harris, who proved to be a useful laborer in the vineyard. Many raged and persecuted us, doing all in their power to stop the progress of the work. But we moved steadily ahead, putting our trust in the Lord God of heaven. On the 14th of October, Brother Hyrum Smith and I held a meeting at my uncle Hezekiah Peek's. Brother Hyrum had great liberty of speech, and the Spirit of the Lord was poured out upon us in a miraculous manner. There was much good instruction and exhortation given, such as was calculated to encourage and strengthen the Saints in this their infantile state. At this meeting, four persons came forward and manifested their desire to forsake all, serve their God in humility, and obey the requirements of the gospel. After the close of the meeting, Brother Hyrum and myself intended going to spend the night with one of the brethren who lived a short distance from my uncle's, but as we were ready to start, the Spirit whispered to me that I should tarry there at my uncle's all night. I did so, and retired to bed, where I rested till midnight when my uncle came to my room and desired me to get up, saying he feared his wife was about to die. This surprised me, as she was quite well when I went to bed. I dressed myself, and having asked my Heavenly Father to give me wisdom, and power to rebuke the destroyer from the habitation, I went to the room where my aunt lay. She was in a most fearful condition; her eyes were closed, and she appeared to be in the last agonies of death. Presently she opened her eyes and bade her husband and children farewell, telling them she must die for the redemption of this generation, as Jesus Christ had died for the generation in His day. Her whole frame shook, and she appeared to be racked with the most exquisite pain and torment; her hands and feet were cold, and the blood settled in her fingers; while her husband and children stood weeping around her bed. This was a scene new to me, and I felt she was suffering under the power of Satan--that was the same spirit that had bound and over-powered me at the time Joseph cast him out. I now cried unto the Lord for strength and wisdom that we might prevail over this wicked and delusive power. Just at this time my uncle cried aloud to me, saying: "O, Brother Newel, cannot something be done?" I felt the Holy Spirit of the Lord rest upon me as he said this, and I immediately stepped forward, took her by the hand, and commanded Satan, in the name of the Lord Jesus Christ, to depart. I told my aunt she would not die, but that she should live to see her children grown up; that Satan had deceived her, and put a lying spirit in her mouth; that Christ had made the only and last atonement for all who would believe on His name; and that there should be no more shedding of blood for sin. She believed and stretched forth her hand, and cried unto me, and Satan departed from her. After laboring for some time in this vicinity, we returned to my home, found our wives well and in the enjoyment of the Spirit of the Lord. We also found Brother Orson Pratt awaiting us, who had been called by the prophet to labor with us in the ministry. CHAPTER VI. SIDNEY RIGDON'S CONVERSION--THIRD CONFERENCE OF THE CHURCH--THE SAINTS COMMENCE TO GATHER--AN ACCIDENT--MY AUNT'S DREAM--ITS FULFILLMENT--MISSOURI CHOSEN FOR A GATHERING PLACE--MY MOTHER'S WISH--REFLECTIONS ON THE PAST AND PRESENT--TEMPLE SITE LOCATED--LABORS COMMENCE--THE FIRST DEATH. BROTHER OLIVER COWDERY had been called by revelation to go with Parley P. Pratt, Ziba Peterson and Peter Whitmer, Jun., to preach to the Lamanites. Parley P. Pratt had belonged to the same church as Sidney Rigdon, and had been sent by his sect on some business to New York state, and while there he heard, and embraced the gospel, was ordained an Elder and immediately sent on this mission. Having been acquainted with Sidney Rigdon, he called on him, presented the Book of Mormon to him as a revelation from God, and before these brethren moved on to the fulfillment of their mission, Sidney Rigdon, with a large number of the members of his church, was baptized. The success of these brethren was immense. They preached in all the towns and villages on their road, bearing a faithful testimony wherever they could be heard. In December, Sidney Rigdon visited Joseph Smith, Jun., to inquire of the Lord what he should do. This was a very pleasant meeting, and, by the voice of revelation, these brethren were called to labor together even from their first acquaintance. A new year dawned upon us, with everything around us bright and cheerful, and the prospects a head such as to give us joy. In the midst of persecution we rejoiced, knowing that our God was with us, and His great work would roll on, and man could not stop its progress. On the 2nd of January, 1831, the third conference of the Church assembled. Many of the Saints came together from the region around, and much good instruction was given. The Saints manifested unshaken confidence in the great work which they were engaged, and all rejoiced under the blessings of the gospel. Considerable business was transacted for the Church. It was at this conference that we were instructed as a people, to begin the gathering of Israel, and a revelation was given to the prophet on this subject. Having returned home from conference, in obedience to the commandment which had been given, I, together with the Colesville Branch, began to make preparations to go to Ohio. Towards the latter part of January Brother Joseph Smith and wife, Sidney Rigdon and Edward Partridge started for Kirtland, Ohio. As might be expected, we were obliged to make great sacrifices of our property. The most of my time was occupied in visiting the brethren, and helping to arrange their affairs, so that we might travel together in one company. Having made the best arrangements we could for the journey, we bade adieu to all we held dear on this earth and in the early part of April started for our destination. We had proceeded but a few days on our journey, when I was subpoenaed as a witness, and had to go to Colesville. On arriving there it was very evident that this plan had been adopted by our enemies to add a little more to the persecutions already heaped upon us. The whole company declined traveling until I should return. Soon after I left, my aunt, Electa Peek, fell and broke her shoulder in a most shocking manner; a surgeon was called to relieve her sufferings, which were very great. My aunt dreamed that I returned and laid my hands upon her, prayed for her, and she was made whole, and pursued her journey with the company. She related this dream to the surgeon who replied, "If you are able to travel in many weeks it will be a miracle, and I will be a Mormon too." I arrived at the place, where the company had stopped, late in the evening; but, on learning of the accident, I went to see my aunt, and immediately on my entering the room she said, "O, Brother Newel, if you will lay your hands upon me, I shall be well and able to go on the journey with you." I stepped up to the bed, and, in the name of the Lord Jesus Christ, rebuked the pain with which she was suffering, and commanded her to be made whole; and it was done; for the next morning she arose, dressed herself, and pursued the journey with us. We arrived at Buffalo without any further trouble, where we were to take passage on board a sloop for Fairport, Ohio. But the wind blew from the lake and filled the harbor with ice, so that we were detained nearly two weeks. When we set sail on the lake, the winds continued boisterous, and the vessel was tossed about in such a manner that nearly all the company were sea sick, which made it rather a disagreeable voyage. We arrived safely, however, at our destination. On our arrival it was advised that the Colesville branch remain together, and go to a neighboring town called Thompson, as a man by the name of Copely had a considerable tract of land there which he offered to let the Saints occupy. Consequently a contract was agreed upon, and we commenced work in good faith. But in a short time Copely broke the engagement, and I went to Kirtland to see Brother Joseph, and to attend conference, which had been appointed to be held on the 6th of June, 1831. Conference convened. The Elders, from various parts of the country where they had been laboring, came in, and the power of the Lord was displayed in our midst. A number were ordained to the Melchizedek Priesthood, and the hearts of the Saints rejoiced in the rich blessings bestowed upon them. We now understood that this was not the land of our inheritance--the land of promise, for it was made known in a revelation, that Missouri was the place chosen for the gathering of the Church, and several were called to lead the way to that state. A revelation was also given concerning the gathering, on the receipt of which we, who constituted the Colesville branch, immediately set to preparing for our journey, and on the third day of June, I took passage with the Colesville company at Wellsville, Ohio, and arrived at St. Louis, Mo., on the 13th. On the 18th we took passage on the steamer _Chieftain_ for Independence. My mother's health was very poor and had been for a considerable time, yet she would not consent to stop traveling; her only, or her greatest desire, was to set her feet upon the land of Zion, and to have her body interred in that land. I went on shore and bought lumber to make a coffin in case she should die before we arrived at our place of destination--so fast did she fail. But the Lord gave her the desire of her heart, and she lived to stand upon that land; where we arrived on the 25th of June. This was the first branch of the Church which had emigrated to the land of Zion. I found it required all the wisdom I possessed to lead the company through so long a journey in the midst of their enemies, yet so great were the mercies and blessings of God to us, that not one of us was harmed. Brothers Joseph Smith, Jun., Sidney Rigdon, Martin Harris, Edward Partridge, W. W. Phelps, Joseph Coe, and A. S. Gilbert and wife, had started for Missouri on the 19th of June, and arrived at Independence about the middle of July. We were glad to find these brethren in good health and spirits, and it was indeed a joy to meet them once more. But our feelings can be better imagined than described, when we, found ourselves upon the Western frontiers. The country itself presented a pleasant aspect with its rich forests bordering its beautiful streams, and its deep rolling prairies spreading far and wide, inviting the hand of industry to establish for itself homes upon its broad bosom. And this was the place, where the Lord had promised to reveal unto us where be built up, established--where the New Jerusalem should Zion should be and our hearts went forth unto the Lord desiring the fulfillment, that we might know where to bestow our labors profit-ably. We had not long to wait, for during the month the Lord gave a revelation to Brother Joseph, designating the spot. Being no longer at a loss to know where the exact spot for the building of the temple and the city of Zion was, we immediately prepared for our labors. On the 2nd day of August, Brother Joseph Smith, Jun., the prophet of God, assisted the Colesville branch to lay the first log as a foundation for Zion in Kaw township, twelve miles west of Independence. The log was carried by twelve men, in honor of the twelve tribes of Israel. At the same time, through prayer, Sidney Rigdon consecrated and dedicated the land of Zion for the gathering of the Saints. This was truly a season of joy and rejoicing to all the Saints, who took part in, or witnessed the proceedings. On the 3rd of August the spot for the temple, a little west of Independence, was dedicated in the presence of Joseph Smith, Jun., Oliver Cowdery, Sidney Rigdon, Edward Partridge, Martin Harris, Joseph Coe, and myself. On the 4th, the first conference held in the land of Zion, convened at the house of Brother Joshua Lewis, in Kaw township. The Colesville branch was present, and much good instruction was given, and we felt to give thanks to that God who had brought us out of the land of our nativity and planted us in the land of Zion. On the 6th, my mother died. She quietly fell asleep rejoicing in the new and everlasting gospel, and praising God that she had lived to see the land of Zion and that her body would rest in peace, after all the suffering she had endured from the persecutions of the wicked. On the 7th, Brother Joseph attended the funeral, and addressed us in an impressive and consoling manner. This was the first death that had occurred in this Church in this land. On the 9th, in company with several Elders, Brother Joseph Smith Jun., left Independence to return to Kirtland. They went down the river in canoes. CHAPTER VII. MY APPOINTMENT--A VISIT FROM JOSEPH--ACCORDING TO JOSEPH'S PROMISE, MY WIFE BEARS ME A SON--NEW REVELATIONS--MY AUNT OVERCOME BY THE EVIL ONE--SHE MISLEADS MANY--HER ANGUISH AND RESTORATION. The time now passed in our common labors, in building houses, plowing, sowing grain, and all other labors necessary to build up a new country. We were not accustomed to a frontier life, so things around us seemed new and strange and the work we had to do was of a different nature to that which had been done in the East. Yet we took hold with cheerful hearts, and a determination to do our best, and with all diligence went to work to secure food and prepare for the coming winter. I had been appointed to preside over the Colesville branch in this place. We passed the Winter in a tolerably comfortable manner. Our meetings were well attended, the hearts of the Saints were united, and peace and happiness abounded. On the 24th of April, 1832, Brother Joseph Smith visited us at Independence, and on the 26th, called a general council of the Church. Business of much importance was transacted, among which was the public acknowledgement by the Church of Joseph's true position as President of the High Priesthood. He had been ordained to that position in the previous January and now the right hand of fellowship was given him by the Church in the capacity of its Bishop. The Spirit and power of God were manifested in our midst, and those who had difficulties, settled them, so that the blessings of the gospel flowed without restraint. The brethren were full of good instructions, and we felt ourselves renewed in spirit. Brother Joseph did not forget his old friends of the Colesville branch, and he came the twelve miles to visit us; we welcomed him heartily and were greatly rejoiced to see his face once more, and to shake him by the hand. He remained with us two days, and returned on the 30th to Independence, where he again sat in council with the brethren. Arrangements were made for printing the book of Doctrine and Covenants, and the Hymn Book, also for establishing a store by which the Saints could be supplied with whatever they needed, through the channels of the Church. It was also arranged that the Saints in Ohio should be supplied with stores in a similar manner. This gave great satisfaction to the brethren generally. On the 14th of October, my wife bore me a son. She had never before given birth to a living child, and the doctors who had attended her before, had said it was impossible that she should. But Brother Joseph blessed her and said she should have the desire of her heart. She never doubted the prophet's words, and as soon as her son was born she desired him to be called Samuel, for she said she had asked him from the Lord. My wife soon recovered from her sickness. Brother Joseph from time to time sent copies of revelations to me for the benefit of the branch over which I presided in common with all the Saints in Zion. On reading one of these revelations to the branch, my aunt of whom mention has been made, arose and contradicted the revelation, saying it must be taken in a spiritual light. She went to such a length that I felt constrained to rebuke her by the authority of the Priesthood. At this she was angry, and from that time sought to influence all who would listen to her. The result was a division of feeling in the branch, and her husband partook of her spirit until he became so enthusiastic, that he went from branch to branch crying, "hosanna, glory to God! Zion is redeemed! and blessed is he that bringeth good tidings to the people!" Sister Peck at length began to feel the weight of what she had done, but she could not recall it. She seemed racked with great torment, her mind found no rest, until a burning fever brought her to a sick bed. She sent for several of the Elders to administer to her, but found no relief. At last she sent for P. P. Pratt, Lyman Wight and myself, we laid our hands upon her and administered to her, after which she looked up in despair and said she hoped I would deliver her from the awful state she was in. Her whole frame was racked with intense anguish while her mind seemed almost in despair. Brother Parley said to me: "Brother Newel, you must do something for her." My soul was drawn out in pity for her, yet I knew not what to do. I felt impressed to call the branch together that evening. When the meeting had been opened as usual, I arose, not knowing what to do or what to say. After requesting the prayers and united faith of all present, the Spirit of the Lord came upon me, so that I was able to make plain the cause of Sister Peck's illness--that she had risen up in opposition to the Priesthood which had been placed over that branch of the Church, and contradicted the revelations of God, and that by the sympathies shown her, a division of feeling had gained advantage over them, until Sister Peck had fallen completely under the power of Satan, and could not extricate herself. I told the brethren and sisters, if they would repent of what they had done, and renew their covenants one with another and with the Lord, and uphold the authorities placed over them, and also the revelations which the Lord had given unto us, it would be all right with Sister Peck, for this would break the bands of Satan and make us free. I had no sooner closed my remarks than with one united voice, all came forward and agreed to do so. I then went to Sister Peck, and in the name of Jesus Christ, and by virtue of the Holy Priesthood, commanded the evil powers to depart from her, and blessed her with peace and strength, both of body and mind. I then dismissed the meeting and told the family to go to bed, and rest as usual, and all would be well. Early the next morning I called to see her, she stretched out her hand as soon as she saw me, and said, O, Brother Newel, forgive me! I did not believe one word you said last night, but when I awoke this morning I found I was not in hell. Her rejoicings were very great, and union again prevailed with us, and we all felt we had learned a lesson that would be of lasting benefit to us. On the 6th of April, 1833, the Church met together at the ferry on Big Blue river to celebrate the Church's birthday. This was the first celebration of the kind and the Saints felt their privilege and enjoyed themselves in the worship of their Heavenly Father, and praised His holy name. The brethren returned to their homes renewed in spirit, and rejoicing in heart. Such peace and happiness were not however, to continue long without an interruption from our enemies, for when the Saints rejoice, the devil is mad and his children and servants partake of his spirit. This was proven in this instance, for before this month had closed, a most dreadful and diabolical spirit of persecution manifested itself all around us. An immense mob collected together expressing a determination to drive us from our homes for they would not allow the "Mormons" to live in their midst. On hearing this news, a number of the brethren met together and prayed to God to overrule the wicked designs of the mob meeting, that they might not have power to agree upon their plans, or to execute their wicked threats. They broke up in a regular row, and for time all was well. As might be expected, this caused considerable uneasiness among us, and it required great wisdom and care on our part to keep the Saints quiet, and to keep them at their labors. In the meantime the Lord had given a commandment to Zion to build a temple to His holy name. CHAPTER VIII. MR. PIXLEY'S BITTERNESS--OUR ENEMIES MAKE PLANS FOR OUR OVERTHROW--THEIR RESOLUTIONS--OUR PRINTING OFFICE DESTROYED--BRETHREN TARRED AND FEATHERED--OUR APPEAL TO THE GOVERNOR--HIS ADVICE--SAINTS DRIVEN--UNEXPECTED ENGAGEMENT--SEVERAL KILLED AND WOUNDED. While peaceful pursuits characterized the doings of the Saints, the mobocratic spirit of our enemies was but slumbering for a short time, and the uneasy, restless spirit of the people would occasionally manifest itself, until, at last, in July it again burst forth. The sectarian priests and missionaries around us were among the first to come out both secretly and openly against us. Among the more active of these was a Mr. Pixley, who did not content himself in slandering us to the people of Jackson co., but also wrote to eastern papers, telling horrible lies about us, with the evident intention of rousing a spirit of hatred against us. His talk was of the bitterest kind, his speeches perfectly inflammatory, and he appeared to have an influence among the people, to carry them with him in his hellish designs. Nor did he confine his actions to the white settlers, but tried to stir up the Indians against us, and used every means in his power to accomplish his purposes. His efforts were seconded by such men as Reverends McCoy, Fitzhugh, Bogard, Kavanaugh, Lovelady, Likens, Hunter and others; and by their perseverance, at last the public mind became so excited, that on the 20th of July a meeting was called and largely attended by not only the rabble of the county, but also by men holding official positions. A full account of this proceeding was published, and it was stated among other imaginary evils that we were poor, and that the members of our Church who gathered from various places did not possess much of this world's goods, which was, apparently, a crime in their estimation. We were also accused of believing in the gifts and blessings of the ancient gospel. Other things were enumerated, when it was resolved that "no Mormon shall in future move and settle in this county; that those now here shall give a definite pledge of their intention to move out of the county within a reasonable time; that the editor of the _Star_ be required forthwith to close his office and discontinue the business of printing in this county; that the Mormon leaders here are required to use their influence to prevent any further emigration of their distant brethren to this county, and to counsel and advise their brethren here to comply with the above requisitions, and that those who fail to do so, be referred to those of their brethren who have the gift of divination and of unknown tongues to inform them of the lot that awaits them. "These resolutions were read, considered and unanimously adopted. It was thereupon agreed that a committee of twelve be appointed forthwith to wait on the Mormon leaders, and see that the foregoing requisitions be strictly complied with by them; and upon their refusal, that said committee do, as the organ of this county, inform them that it is our unwavering purpose and fixed determination, after the fullest consideration of all consequences and responsibilities under which we act, to use such means as shall endure their full and complete adoption, and that said committee, so far as may be within their power, report to this present meeting. "The following gentlemen were named as said committee: Robert Johnson, James Campbell, Col. Mores Wilson, Joel F. Chiles, Hon. Richard Fristoe, Abner T. Staples, Gad Johnson, Lewis Franklin, Russel Hicks, Esq., Col. S. D. Lucas, Thomas Wilson and James M. Hunter, to whom was added Col. R. Simpson, chairman. "After an adjournment of two hours, the meeting again convened, and the committee of twelve reported that they had called on Mr. Phelps, the editor of the _Star_, Edward Patridge, the Bishop of the sect, and Mr. Gilbert, the keeper of the Lord's storehouse, and some others, and that they declined giving any direct answers to the requisitions made of them, and wished an unreasonable time for consultation, not only with their brethren here, but in Ohio. "Whereupon it was unanimously resolved by the meeting that the _Star_ printing office, should be razed to the ground and the type and press secured. Which resolution was, with the utmost order, and the least noise and disturbance possible, forthwith carried into execution, as also some other steps of a similar tendency; but no blood was spilled nor any blows inflicted. The meeting then adjourned until the 23rd instant, to meet again to know further concerning the determination of the Mormons." In the meeting of the 23rd another committee was appointed to wait upon our leaders and learn from them what course they intended to pursue. At the meeting of this committee and our brethren it was stipulated that our people should leave the county before the 1st of January following, and that those who were then on the way to Zion should only remain sufficiently long to make a selection of another home. In the minutes of their meetings the mob neglected to tell of the outrages inflicted on the persons of Bishop Partridge, Elder Charles Allen, and others, the two former of whom they took (after demolishing the printing office) to the public square, and tarred and feathered them, making at the same time the most horrid threats, merely because they would not renounce their religion. They have not told of the solemn covenant entered into by the mob, wherein they pledged their lives, their bodily power, fortunes and sacred honors to drive the Saints from Jackson Co. They have not set forth the unholy combination entered into, to lay waste and destroy the property of the Saints, and to drive them forth from their prosperous settlements which were being built up. But all these things are known to God and many of the Saints, and although the participators fail to record these things, they are written where it is beyond the power of men to erase them, and where our enemies will one day hear them read. In the latter part of September Brothers Hyde and Gould came to us with counsel and instruction from Brother Joseph, so that they might help us in our unpleasant circumstances. It was decided to petition Governor Dunklin for redress and protection, and Brothers Orson Hyde and W. W. Phelps were sent to Jefferson city for that purpose, bearing a document setting forth our grievances, and giving details of the shameful proceedings of July. The governor received these brethren courteously, but gave them no answer at the time as the attorney general was absent. He stated that he desired to maintain law and order in the state, and was willing to do anything in his power to assist in the protection of the Saints. He subsequently wrote: "No citizen, nor number of citizens, have a right to take the redress of their grievances, whether real or _imaginary_, into their own hands; such conduct strikes at the very existence of society, and subverts the foundation on which it is based. Not being willing to persuade myself that any portion of the citizens of the state of Missouri are so lost to a sense of these truths as to require the exercise of _force_, in order to ensure respect for them. "After advising with the attorney general, and exercising my best judgment, I would advise you to make a trial of the efficacy of the laws; the judge of your circuit is a conservator of the peace. If an affidavit is made before him by any of you, that your lives are threatened and you believe them in danger, it would be his duty to have the offenders apprehended and bind them to keep peace. Justices of peace in their respective counties have the same authority, and it is made their duty to exercise it. Take, then, this course; obtain a warrant, let it be placed in the hands of the proper officer, and the experiment will be tested whether laws can be peaceably executed or not. In the event that they cannot be, and that fact is officially notified to me, my duty will require me to take such steps as will enforce a faithful execution of them." This communication comforted the hearts of the brethren, for they felt they were not entirely left in the hands of the ruthless mob, but that they would be protected in their rights. They renewed their labors and felt to rejoice before their Heavenly Father. In the meantime the brethren in Independence retained four lawyers from Clay Co., named, Wood, Reese, Doniphan, and Atchinson, with a fee of one thousand dollars. As soon as the mob heard of this they became very much enraged. They disregarded the compact and assembled together vowing vengeance on all the "Mormons," being determined that we should leave forthwith. From the 31st of October until the 4th of November, there was one continual scene of outrages of the most hideous kind. The mob collected in different parts of the county and attacked the Saints in most of their settlements, houses were unroofed, others were pulled down, leaving women and children, and even the sick and the dying exposed to the inclemency of the weather. Men were caught and whipped or clubbed until they were bruised from head to foot, and some were left upon the ground for dead. The most horrid threats and imprecations were uttered against us, and women and children were told, with cursings, that unless they left the country immediately they should be killed. The brethren had to get together to protect themselves, and they went from place to place to assist those who were threatened. In some instances these parties, when marching to the relief of their brethren, were intercepted and flagrant outrages committed upon them. Things continued in this state until the 4th of November, when the mob were hunting a small party of our brethren, and breaking down, and feeding upon our crops, and otherwise destroying them. While fifty or sixty were thus engaged, about thirty of the brethren came upon them and a battle ensued. As soon as the mob saw the brethren coming, some of them called out, "Fire, G--d d--m ye, fire!" and several shots were immediately fired into our party, which were promptly returned, when the mob fled, leaving some of their horses in one of the corn fields, and H. L. Brazile and Thomas Linvill dead on the ground. We also learned that several of their number were wounded. We had two or three wounded. One, a young man named Barber, received a mortal wound; he was the first man in this dispensation, who was martyred for the truth's sake. Another, Philo Dibble, was wounded in the abdomen at the first discharge; he was examined by a surgeon of great experience, who had served in the Mohawk war, and he said he never knew a man to live who was wounded in such a manner. The next day I went to see Brother Dibble, and found the house where he lay surrounded by the mob. I managed to get in, and went to the bed; two men came and seated themselves at the door; as I looked upon Brother Dibble lying there in extreme agony, I drew the bed curtains with one hand and laid the other upon his head, praying secretly to our heavenly Father in his behalf. I then left, as I did not wish to put myself into the power of the mob; and the next day business took me some ten miles from the place, were I met Brother Dibble making his escape from the county. He told me that as soon as I placed my hand upon his head, the pain and soreness seemed gradually to move as before a power driving it, until in a few minutes it left his body. He then discharged about a gallon of putrid matter, and the balls and pieces of clothing which had passed into his body. My mill was doing business for the people generally, yet the mob was not disposed to let it escape their fury, and we were obliged to guard it day and night. On one occasion, when two or three companies of the mob were in the neighborhood, they sent two of their number as spies to learn our situation. Parley P. Pratt, who was on guard at the mill, on seeing them, went and accosted them, when one of the two raised his gun and struck Brother Pratt on the head, cutting a large hole, but Brother Pratt called to his men, who took the two spies prisoners, and disarmed them for the night, but the next morning returned their arms to them, and let them go without doing them any injury. Thus did we leave the result in the hands of the Almighty. CHAPTER IX. M'CARTY'S CASE--JUSTICE DENIED US--THE SUFFERINGS OF THE SAINTS--THE BRETHREN DISARMED--JOSEPH'S OPINION OF GOVERNOR BOGGS--CORRESPONDENCE BETWEEN THE STATE OFFICIALS AND OUR PEOPLE--OUR PETITION TO THE GOVERNOR. The brethren at Independence did their best to follow the advice given in the governor's letter. They caught one, McCarty, while in the act of breaking in the doors of Gilbert and Co.'s store, and throwing the contents into the street, and went to issue a warrant against him; but Samuel Weston Esq., would not issue it, and McCarty was freed. He immediately turned around and sued Brothers Gilbert, Phelps, McLellin and others for assault and false imprisonment and they were sent to jail. Several of the brethren then went to Lexington to see the circuit judge, while two others called on Mr. Silvers, who refused to issue a warrant, for his craven heart feared the mob. This he afterwards acknowledged. The brethren who went to Lexington were more successful. They obtained a warrant after some delay, but by the time they reached Independence it was perfectly useless, for the whole country was up in arms, and all the Saints could do was to protect their wives, children and themselves from utter extermination. The mob declared that no warrant should be served, for they would kill the man that dared attempt it; neither should there be any civil processes at law, for those who dared commence them should _die_. On one occasion when the brethren tried to issue a peace warrant, and the justice of the peace refused, the governor's letter was read to him when he replied, "I don't care a d--m for that." Thus were the courts of law closed against us, and justice descended from her lofty seat to mourn in sackcloth and ashes. But what more could be expected? for at the head of the mob were found the judges, lawyers, justices of peace, sheriffs and their deputies, constables, jail keepers, and county clerk. Every attempt made by the brethren to obtain assistance enraged the mob to a greater degree, and none could remain in their midst and feel that life was safe. While Brothers Gilbert, Morely and Corvill, were being conducted back to jail by the deputy sheriff after meeting with the brethren and persuading them to leave the county, a number of the mob overtook them, and although the deputy sheriff told his name, and the names of his prisoners and called on them in God's name not to fire, yet two of them raised their guns and fired at Brother Gilbert, the one snapping and the other missing fire. This was caused by the rumor that had reached Independence concerning the battle. It was said that twenty of the mob had been killed and a number wounded, the news flew through the county as on the wings of the wind, and men who were peaceable before, now rushed into Independence determined to massacre the Saints. It was indeed a scene of wild confusion. The next day the fury of the mob was in no way abated and the Saints saw that their lives could be saved only by flight; consequently men, women and children fled from their homes, some in one direction and some in another. One large party of women and children, protected only by six men wandered into the prairie south, and their tracks could be followed by the blood stains on the ground, the prairie grass had been burnt, and the sharp stubble lacerated their uncovered feet, cutting and wounding them in a terrible manner; thus they wandered about for several days with nothing but the broad canopy of heaven to shelter them. Some went to the Missouri river intending to cross over into Clay county, for they had already proven that the people in the adjoining counties were far from being their friends. Thus homeless, and without means of taking much to sustain them did the whole Church in Jackson county flee before the mob, and at night those who went to the river camped in the rain which poured down in torrents; the frail mother, the helpless infant, the sick and the dying, all alike without the means to shelter themselves from the storm. One man by the name of Bennett opened his house to a number of women and children who were making their way to the Missouri. While this was going on, about one hundred of the brethren had volunteered to go to the protection of their brethren in Independence. When they had got within one mile of the place they halted and sent in to learn the situation of the mob. They found that Colonel Pitcher had put himself at the head of the mob and called them the militia, expecting by this stratagem to be able to better carry out the hellish plans of our enemies. Governor Boggs, also gave the mob his influence, and indeed it was thought he was the grand moving spirit through the whole affair. As the brethren in Independence were not in the danger that was reported, Colonel Wight thought it best to have his men remain in the woods around during the day. By some means Colonel Pitcher heard of this arrangement. He was both terrified and angry. He, however, sent to the brethren and demanded their arms, saying, that it was intended to disarm both parties; fifty-one guns, one sword and one pistol were delivered up to him, for although the brethren felt to resist the mob to the utmost in the defense of their wives and children, this demand being made under the color of law, it was complied with. But no sooner was this known than the mob broke forth from the ranks of the pretended militia and were bolder than ever. Knowing that the Saints were now without arms; they rode through the country in small bands pillaging houses, insulting women, whipping men and threatening two-fold vengeance. In the midst of this terrible excitement several of the leading Elders offered themselves and their lives, for their brethren if that would satisfy and let the rest remain in peace. The answer was, "No; but every one must die for himself." I must not omit to mention one act of cruelty, which, if possible, seems to surpass all others. In one of the settlements were four families of very old men, infirm and very poor. They seemed to think that they would not be molested and so remained behind, but no sooner did the mob learn of it, than they went to their houses, broke their windows and doors, and hurled great stones into their rooms endangering their lives; thus were these poor old men, and their families, driven before the ruthless mob in midwinter. These men had served in the revolutionary war, and Brother Jones had been one of General Washington's body guard, but this availed them nothing, for they were of the hated people. Thus were _all_ the Saints compelled to flee into Clay Co., where the sympathies of the people were extended towards them. The Colesville branch, as usual, kept together and formed a small settlement on the Missouri bottoms, building themselves temporary houses; a few other families settled with us; and the Saints all around built themselves places of shelter for the Winter. But the scenes that were endured, at the river side, immediately after the flight, beggars description. Yet the Saints did not forget to return thanks unto Almighty God for deliverance from the hands of their vile enemies and to seek His protecting care for the future--that He would soften the hearts of the people to whom they had fled, that they might find among them something to sustain themselves. Although Governor Boggs did not come out and show himself openly in his true colors we have sufficient evidence that he sanctioned all the movements of the mob and even directed them. He it was who put in motion the movements of July, and continued his exertions until he had accomplished all his hellish designs. As Brother Joseph said, "the great change that may appear to some, in the views, designs and craft of this man, to rob an innocent people of their arms by stratagem, and leave more than one thousand defenseless men, women and children, to be driven from their homes, among strangers in a strange land is so glaringly exposed in the sequel that all earth and hell cannot deny that a baser knave, a greater traitor, and a more wholesale butcher, or murderer of mankind ever went untried, unpunished, or unhung." But Governor Dunklin was a gentleman and seemed disposed to do what was right. Brothers Phelps, Gilbert and McLellin went into Clay Co. and made affidavit of the outrageous scenes in Jackson Co; and expressed the same to the governor who immediately ordered a court of inquiry to be held in Clay county for the purpose of investigating the whole affair, and meting out justice to all, and the attorney general wrote to the counsel employed to prosecute the mob, advising our people to organize themselves into regular companies and then apply to the governor for weapons of defense. He was of the opinion that the governor would not only furnish us arms and ammunition, but also troops to assist us in maintaining our rights, if we would only make application therefore. About the same time Judge Ryland also wrote, on the authority of the governor, to one of our counsel, saying among other things that he was determined to investigate the causes of the recent disturbance and "take steps to punish the guilty and screen the innocent." In reply to these communications Elder A. S. Gilbert wrote to the governor of Missouri as follows: "(CONFIDENTIAL.) LIBERTY, CLAY COUNTY, Nov. 29th, 1833. "Dear Sir--Yesterday I saw Mr. Doniphan, an attorney of this place, who informed me that he saw the attorney general, Mr. Wells, in Saline county, last Saturday week and that Mr. Wells had acquainted him with your intention of ordering a court of inquiry to be held in Jackson county, in relation to the late riotous proceedings in that county. Mr. Doniphan is of the opinion from the conversation he had with Mr. Wells, that said order will be suspended till a communication is received from our people, or their counsel. This is therefore to acquaint your excellency, that most of the heads of our Church had an interview yesterday on the subject of an _immediate_ court of inquiry to be held in Jackson county, and by their request to me, I hasten to lay before your excellency serious difficulties attending our people on an _immediate_ court of inquiry being called. "Our Church was at this time scattered in every direction; some in the new county of Van Buren; a part in this county, and a part in La Fayette and Ray counties. Some of our principal witnesses would be women and children, and while the rage of the mob continues, it would be impossible to gather them in safety at Independence, and that your excellency may know of the unabated fury with which the last remnant of our people remaining in that county are pursued at this time, I here state that a few families, perhaps fifteen or twenty, who settled themselves more than two years ago on the prairie, about fifteen miles from the county seat of Jackson county, had hoped from the obscurity of their location, that they might escape the vengeance of the enemy through the Winter, consequently they remained on their plantations, receiving occasionally, a few individual threats, till last Sunday, when a mob made their appearance among them; some with pistols cocked and presented to their breasts, commanding them to leave the county in three days, or they would tear their houses down over their heads, etc. "Two expresses arrived here from said neighborhood last Monday morning, for advice and the council advised their speedy removal for the preservation of life, and their personal effects. I suppose these families will be out of the county of Jackson this week. In this distressed situation, in behalf of my brethren, I pray your excellency to await a further communication which will soon follow this, setting forth among other things the importance of our people being restored to their possessions, that they may have an equal chance with their enemies in producing important testimony before the court, which the enemy are now determined to deprive them of. Trusting that your excellency will perceive the agitation and consternation that must necessarily prevail among most of our people at this day, from the unparalleled usage they have received and many of them wandering at this time destitute of shelter. "An _immediate_ court of enquiry called while our people are thus situated, would give our enemies a decided advantage in point of testimony, while they are in possession of their _own_ homes, and _ours_ also; with no enemy in the county to molest or make them afraid. "Very Respectfully, Your Obedient Servant, A. S. Gilbert." "To his Excellency Daniel Dunklin, Jefferson City, Missouri." "I have seen and read the above letter, and on reflection, I concur entirely in the opinion therein expressed. I also think that at the next regular term of the court, an examination of the criminal matter cannot be gone into, without a guard for the court and witnesses. (Signed.) Amos Reese." Those mentioned in this letter as having been threatened on Sunday the 24th, fled into Clay county, and encamped on the Missouri river. There were about one hundred and fifty men, women and children. We had sent reports of their proceedings to Brother Joseph Smith and the brethren in Kirtland, but it appears that in some particulars they did not agree, being given by different persons, so Brother Joseph wrote seeking correct information, and for documents. He also sent comforting news to the Saints reminding all that it is only through great tribulation, that the blessings are received. On the 6th of December, a petition and letter were sent to Governor Dunklin asking for aid and protection. We also asked that a court of enquiry might be established to investigate the whole matter and bring the offenders and law-breakers to justice. We thus showed that we intended to maintain our rights to our inheritances, so that if we should be deprived of them for any length of time, the responsibility would not rest upon our shoulders. The season was very severe and many persons suffered for the necessaries of life, but we were not forgotten by God nor by our co-religionists in Kirtland, and the sympathies of the Saints were like balm to our wounds. We were soon pained with news that reached us from Van Buren county. It seems that in the general flight of the Saints some few families went south into Van Buren county and commenced to open and improve farms, build houses, etc. They had taken their Winter's provisions with them and thought to make themselves homes, but the citizens rose up and without scarcely giving warning commenced to destroy all their stock and goods, and these Saints once more had to flee for their lives, and seek refuge among their brethren, who also were exiles. CHAPTER X. COURT IN JACKSON COUNTY--OFFICERS AWED BY A MOB--ZION'S CAMP--MOB MEETING--"A MAN STABBED"--CAMPBELL'S HORRIBLE FATE--GOD INTERPOSES IN BEHALF OF ZION'S CAMP--THE CHOLERA--I GO TO KIRTLAND--MY LABORS THERE--RETURN TO CLAY COUNTY. The year 1834 opened upon the Church, in Missouri, with no flattering prospects. The Saints were scattered in every direction, awaiting the action of the government and courts to settle their difficulties with Jackson Co. On the 1st of January a conference was held, Bishop Partridge presiding, when everything possible was done to comfort the hearts of the distressed, and to help them in their afflictions. On the 9th Brother Gilbert wrote again to Governor Dunklin, explaining the wishes and condition of the Saints, and suggested that the principal leaders of the Jackson county mob be bought out, as he thought it would help to bring about peace and give the Saints re-possession of their lands, house, and property, without the intervention of an armed force. The governor answered this communication in a very gentlemanly manner, and also gave his views in regard to the best method to pursue under the unpleasant circumstances. In accordance with his instructions Judge Ryland proceeded to hold court in Jackson county, and as it was imprudent to call the witnesses, or proceed with the investigation, without a sufficient guard, Captain Atchinson was called on for his company, the "Liberty Blues," to do duty. The brethren who were subpoenaed were met on the banks of the Missouri by this company and guarded to about a mile from Independence where they camped for the night. So great was the excitement in Jackson county, that it was thought necessary to have more men, and an order, or requisition, was made on Col. Allen for two hundred more. The mob made a bold stand, and began to collect in bodies, pledging themselves to the death, that no arrests should be made, but that they would defend each other to the last. On the 24th of February, the brethren, and their military escort went into Independence and were quartered in the old store of S. Flomuoy, where they were visited by the attorney general and the district attorney, and told that all hope of a criminal prosecution was at an end. Thus were the officers of the civil law, even when supported by the military, awed by a mob, and the great promises of the governor and Judge Ryland fell to the ground, and the strong arm of justice became weak and fell powerless to her side. Our witnesses were cautioned not to go before the grand jury, it being intimated that they might be in danger. Thus did these two men, with the circuit judge acknowledge that mob violence was superior, in Missouri, to both the civil and the military powers; for it was not long before Captain Atchinson received word from Judge Ryland that neither he nor his men were wanted any longer in Independence, and the witnesses were marched off to the tune of "Yankee Doodle," to carry to their brethren the news that justice had taken her flight before the fury of the rabble, and her ministers had not power to maintain her rights. They must now look to a higher power for redress, or bear their wrongs as best they can. The mob continued their depredations wherever they could find an opportunity, not sparing the aged nor the weak, but abusing all alike. Father Lindsay is mentioned as being driven from his home, and then his house pulled down, and its contents destroyed or stolen. Having seen that through the imbecility of the law, or the secret connivance of its administrators, there was no possible chance of obtaining redress, and being protected in our rights, it was next decided upon to petition the president of the United States, in accordance with the revelation given to that effect. An able document was drawn up and sent to that officer, but it availed us nothing. We also wrote to the governor, asking him to issue an order to have our weapons, of which we had been deprived in November last, restored to us. But, notwithstanding the orders of the governor to Colonels Lucas and Pitcher, we never received our arms, but they were taken and distributed among the mob. Our brethren in Kirtland, on hearing of our sufferings, did all in their power to help us; and immediately on receiving the revelation concerning the redemption of Zion, began to gather together young men and middle aged men to come to our relief. We received the news of the coming of these brethren with much joy and thankfulness. When the news got abroad of the movement, the mob once more became infuriated. They got together in large bodies, armed and provided themselves with cannon. Hundreds from the surrounding counties volunteered to help them in case Governor Dunklin should attempt to restore us to our homes, which he had said he would do as soon as enough of our brethren came together to enable us to protect ourselves in them. In the midst of this intense excitement, Judge Ryland called a meeting of the brethren, citizens, and the Jackson county mob, with a view of an amicable adjustment, as he said, of our difficulties. On Monday, June 16th, about one thousand citizens of Clay county, and a few from Jackson county, assembled in the court-house, in Liberty, according to appointment. Judge Turnham was appointed moderator, or chairman. Judge Ryland used his best endeavors to allay the angry feelings of the mob, and to effect an adjustment of our difficulties in his own way, but not to our satisfaction. A document from our opponents was introduced by war speeches by S. C. Owens and Rev. M. Riley, who, even in this meeting, advocated the idea of driving us from Clay Co. But Gen. Doniphan and Judge Turnham defended the cause of right, begging that the people of that county would not disgrace themselves in the manner. Jackson county had done; but let the "Mormons" remain in their midst and enjoy equal rights with them, "for," he said, "they are good citizens, and even better than many of the old settlers." Gen. Doniphan said: "The Mormons have armed themselves, and if they don't fight they are cowards. I love to hear that they have brethren coming to their assistance, greater love can no man show, than he, who lays down his life for his brethren." But such was the excitement caused by this discussion that a row and fight appeared certain, and many seemed to be preparing for it all over the room. The confusion was increasing, when somebody called into the room, "A man stabbed!" There was a sudden rush to the spot, when it was found that a quarrel between two Missourians had ended in one of them being severely wounded. This broke up the meeting and gave the brethren a chance to state in writing why they could not accept the propositions offered. At the meeting a report was circulated that an army of our brethren was coming to help us, and to go into Jackson county by force. All kinds of strange stories were set afloat, and a small party, with Owens and Campbell at their head, went directly to Independence to collect an army to go and prevent their entering Clay county. Campbell swore, while adjusting his pistols in the holsters, "The eagles and turkey buzzards shall eat my flesh if I do not fix Joe Smith and his army, so that their skins will not hold shucks, before two days are past." They sent word to Richmond, Ray county, and had their agents working in Clay county, intending to raise force sufficient to annihilate our brethren. About two hundred volunteered in Jackson, seventy in Clay, and fifty in Ray counties, and were to form a junction near Fishing river ford. Their plans were all laid, as they thought, to enable them to accomplish their purpose, but the Lord interposed His strong arm, for the preservation of our brethren, and while the mob were crossing the river to the north side, a squall met them on their return so that they were delayed; some attempted to cross the river after dusk, so great was their anxiety to be at their hellish work, but when near the middle of the river the boat sunk, and seven out of twelve men were drowned; among them was James Campbell, who had made use of such a terrible oath in the day. He floated down the river, and, lodging on some drift wood, his flesh was eaten by the eagles and turkey buzzards; thereby fulfilling his oath, and feeling the vengeance of an offended God. S. C. Owens came near being drowned, and was glad enough the next morning to make his way to Independence. Those who had crossed the river the day before, returned to join their companions in the morning, and felt glad that they had escaped with their lives. Immediately around our brethren was the protecting hand of the Almighty, and at the approach of the mob from Ray county, a tremendous hail and thunder storm raged, pelting them severely even to the cutting of holes in their hats; their ammunition was perfectly soaked, and they were glad enough to get back home. During this time scarcely any hail fell in the camp of the brethren, but all around them could be seen the work of destruction--limbs of trees were cut off by the storm, and trees themselves were twisted like withes. In the morning Big Fishing river had raised forty feet, and our enemies said that Little Fishing river raised thirty feet in thirty minutes. Thus were our brethren preserved from their enemies. On the night of the 28th the cholera, of which the brethren had been warned by the servant of God, broke out in Zion's camp. About twelve o'clock cries and groans were heard from those who had been taken sick, and they fell before the destroyer. So violent were the attacks that in some instances those who were on guard, fell with their guns in their hands; and it was only by great exertion that we were able to take care of the sick and dying. In the morning the camp was divided into small bands and dispersed among the brethren. Out of sixty-eight taken by the disease, thirteen died, among whom was A. S. Gilbert. The rest recovered, for an effectual remedy was discovered, namely, to dip the patient in cold water, or pour it copiously upon him. This stopped the cramp, purging and vomiting. Whenever this remedy was adopted in season it did not fail to cure. We were indeed sorry to see our brethren who had come so far--one thousand miles--to our relief thus fall before the hand of the destroyer. The Summer passed without anything special transpiring. The inhabitants generally manifested a kind feeling towards the Saints; yet, owing to the exposure of the previous winter and the hunger and privation, which the brethren had suffered, many of them were afflicted with fever and ague. I began to make preparation to go on my appointed mission to Kirtland; but it seemed as if a struggle had commenced. Both my wife and myself took the fever and ague, also my aunt, Esther Culver; she was an aged woman, whose husband had died previous to our exile from Jackson county, and whom I had taken into my family as she had no child to care for her. On the 15th of September, Sally, my wife, died; truly she died a martyr to the gospel of our Lord and Savior, Jesus Christ. She was of a frail constitution, and the hardships and privations she had to endure were more than she could survive. A short time previously she had given birth to a son, which had also died. My health continued poor, so that I could do but little work until the time had arrived for the Elders, who had been called to go to Kirtland, to start. I made the best arrangements I could for the care of my little son Samuel and aged aunt; and in company with a number of my brethren, got on board some canoes, which we had got for the purpose, and floated down the Missouri river. We traveled on the river by day, and at night camped on its shore. I was hardly able to walk when I started on this journey but my strength gradually increased. When we had got far enough from those who were so bitterly prejudiced against the gospel, that we could get a hearing, we left our canoes and parted, traveling two by two preaching the gospel to those who would listen to us. I arrived in safety in Kirtland, in the Spring of 1835, and commenced labor on the temple, where I continued to work until it was finished, and ready for the endowments. On the 24th of November I was united in the holy bonds matrimony with Lydia Goldthwait by the Prophet Joseph, this being the first marriage ceremony that he ever performed. I remained in Kirtland until the temple was finished and dedicated. I then received my anointings, and was also a witness to the great manifestations of God's power in that sacred edifice. On Thursday, April 7th, 1836, all things being ready, Lydia and I started for Clay county. Brother Hyrum Smith let me have his horses to go to Liverpool, on the Ohio river, where we were intending to take passage on a steamer for our destination; the roads were very muddy. On the 9th in the afternoon it rained very hard, and we stopped, before night, at a sectarian priest's, who treated us with great politeness until in the evening while we were sitting with the family in the parlor, in the course of conversation it was mentioned that we were "Mormons." The family immediately left the room, and the reverend gentleman politely informed us, that if it had not been raining so very heavily, he would have at once put us out of the house. As it was we were introduced into the kitchen, where we spent the night, and early the next morning I got my horses in readiness, paid my bill, and bade this sectarian host adieu. We traveled several miles, when we came to a house, were we got breakfast, and were kindly treated. Soon after resuming our journey we found ourselves in deep water, for the road was flooded for a long distance, and it was with difficulty that I could pick out the way; as I attempted to cross a bridge the logs rolled from under the horses, and I was barely able to rescue them by detaching them from the wagon. I then got Lydia on one of the horses and took her across to dry land, but had to leave the wagon for the night. The water had abated by the 11th, and we continued our journey to Liverpool, Ohio, where we were compelled to remain a few days. We finally arrived in Clay Co. on the 6th of May. CHAPTER XI. SAINTS MOVE TO CALDWELL COUNTY--PERSECUTIONS BEGIN ANEW--CAPTAIN BOGART AND HIS MOB--THE BATTLE--HAWN'S MILL MASSACRE--COLONEL HINKLE'S TREACHERY--THE BRETHREN IMPRISONED. When the Saints were driven from Jackson county, the people of Clay county kindly permitted us an asylum in their midst and many individual acts of kindness might be recorded in their favor; but the more turbulent spirits among them began to stir up anger against us, and the smouldering embers of persecution began to show signs of blazing forth again. However, there were many gentlemen who were desirous of peace, and who tried to sooth and quell the spirit of mobocracy. During June and July, 1836, meetings were held by our people as well as by those who desired our removal to some other locality, and it was finally decided, after due deliberation, that the Saints should again move. This time the place of refuge chosen was Caldwell Co., and immediately the exodus began. My personal affairs were such that I could not move with the majority of the Saints but was compelled to remain until February, 1838, when I was able to leave Clay Co. entirely free of debt, and with a little means on hand. I felt much gratified, however, at being able to greet the Prophet Joseph, and several other brethren, who arrived in Far West with their families on the 14th of March following my arrival. These brethren had come from Kirtland to shelter themselves from the heavy storm of persecution that had set in upon them there, and which was started by apostates. The mob had followed them on the road, armed, and with murder in their hearts. Frequently the brethren had to hide themselves in their wagons, their pursuers were so close upon them; and on two or three occasions they were together in the same house. Once they remained all night in the same building with only a partition between them, and the oaths and threats of their enemies could be distinctly heard. Late in the evening these fiends went into the room where the brethren were and examined them, but although they were very well acquainted with the brethren, they decided it was not them. The Saints were not, however, destined to remain long in peace in Caldwell county. Their enemies who lived in the adjoining counties could not bear the idea of the "Mormons" becoming prosperous and they therefore began to arouse public indignation against them. Every unjust act of which wicked men could conceive was perpetrated against us in the vain hope that we would retaliate on our opposers, and thereby afford an excuse for extermination. But we calmly submitted to the numerous indignities heaped upon us, feeling that it was better to suffer wrong than to do wrong. Our people made many concessions to the mob in the hope of pacifying them, but it was useless. In this instance, as in the Jackson county mobbings, the principal instigators were priests of various denominations. On the 24th of October, Captain Bogart, a Methodist priest, marched a company of men towards Far West with the avowed intention, to use his language, of giving our city "thunder and lightning" before noon of the next day. On receipt of this information from Brother Parson, who had watched the movements of Bogart, and seen him camp on Crooked river, a company of seventy-five volunteers went out to disperse the mob, and retake three prisoners, whom the mob had kidnapped from their homes, and to prevent the descent upon Far West. On the following morning about daylight sixty of the brethren reached the ford on the Crooked river, and dismounting their horses left them in charge of a few brethren, and then went to look for the encampment. The enemy watched the approach of the brethren, and greeted them with a round of musketry. As soon as the brethren saw the position of the enemy Captain David W. Patten ordered a charge, and the two parties engaged in a hand to hand fight, when the enemy retreated, and while pursuing them Captain Patten was mortally wounded, two or three of the brethren were killed, and Bogart must have lost quite a number although he only reported one. The report of this battle spread through the country and created quite an excitement. Rumors were afloat that Bogart's company had been massacred, and the whole country was in commotion. This was followed on the 27th by the infamous exterminating order of Governor Boggs. Before sufficient force could be collected to carry out Gov. Bogg's instructions, a party of men who had collected from Daviess, Ray, Livingston, Carroll, and Chariton counties, led by some of the principal men of those places, made a descent upon Hawn's Mill, where a company of our brethren and sisters were camped. The enemy numbered two hundred and forty mounted men. Immediately on riding up they poured a volley from a hundred guns into our little band who had principally taken refuge in the blacksmith shop. The massacre became general, and but few escaped the fury of those inhuman wretches. Boys, eight, nine, and twelve years old were murdered even while begging for mercy, and a young lady, while fleeing from the mob, was shot through the hand, and fell, fainting over a log, into which her would-be murderers lodged about twenty balls. The mob now grew bolder and bolder, and committed depredations upon the settlements in Caldwell and Daviess counties, so that our people had to flee into Far West from all quarters to save themselves. Many could not get into houses, and had to take shelter in wagons, tents, and under bed-clothes, and while in this situation we had a severe snow storm, which rendered their sufferings intense. On the 29th, the news reached the city that a large number of troops had advanced into our county, and committed great depredations. It was thought advisable to send out a company of about one hundred and fifty men to ascertain the situation of affairs. On the 30th, these troops showed themselves before the city, and immediately the brethren flew to arms, with the determination to defend their wives and children to the last extremity. The troops withdrew to about a mile from the town and camped, Those who had been sent out were on the other side of the troops but came into the city about sundown, in two parties. These brethren without going to their homes joined the ranks of the brethren, and assisted to barricade and fortify the town. A white flag was sent by each party, but judge our surprise, when on enquiring their designs, our flag-bearer was informed that they wanted three men out of our city, and then they designed to massacre the rest. The day following a flag was sent by the enemy, and some of our brethren went and learned that they were commissioned by the chief executive, and that their commission authorized them to exterminate the Mormons _en masse_, and they had three thousand troops to carry these orders into effect. Col. Hinkle went out to meet a flag of truce and secretly made arrangements to deliver up the Church leaders to be tried and punished; to have the property of the Saints delivered over to pay the expenses of the expedition and the damage done to them, and arranged that the Saints should leave the state, and their arms should be delivered up to the enemy. In the evening the first step in this base treachery was taken. Col. Hinkle represented to Brother Joseph and others that the officers of the militia desired an interview in the hope that the matter might be settled without carrying out the exterminating order. They complied with the request, and were delivered up to the mob by Hinkle, and claimed as prisoners of war. They were put into a small hollow square, and strongly guarded; and the enemy set up a most horrid yell, and continued it for hours; the noise was past description, and had there been ten thousand wolves yelling for their prey it would not have been worse. On the morning of November 1st, Hinkle took another step to carry out his nefarious designs. The bugle sounded for the brethren to assemble, armed and equipped. Every man went out well armed and was paraded and delivered over to the enemy. The brethren were surrounded and required to surrender their arms, and were then guarded all day while the rapacious soldiery went from house to house, plundering, pillaging, and destroying, and even driving many helpless women and children from their homes, and committing deeds even worse than these in some instances. A court martial was held by the officers and priests, and without being heard in their own defense, the brethren were sentenced to be shot on Friday morning on the public square in Far West, in the presence of their wives and families. At this imprecedented action General Doniphan objected, saying he would have nothing to do with such cold-blooded actions, and he would draw off his brigade from the army. This probably saved the lives of the prisoners, as the sentence was changed and the prisoners were taken to Independence, Jackson county. The designs of the enemy were, without doubt, to destroy the brethren when they arrived there, but the Lord did not suffer it, for their work was not yet finished. They were thrust into prison and held until a demand was made by General Clark to have them forwarded to Richmond, where they underwent a mock trial and were remanded to Liberty jail to await a further investigation. On November 6th, General Clark paraded the brethren at Far West and delivered a most insulting speech, requiring the fulfillment of Col. Hinkle's stipulations in full, and telling us to get out of the state as quickly as possible; also that we need not look to see our prophet or his brethren any more who were in the hands of the militia, "for," said he, "their fate is fixed, their die is cast, their doom is sealed." Although our arms had been taken from us and treaties made that we should remain in peace until the Spring, yet small parties of armed men, were continually making incursions into Caldwell county, insulting our women, driving off our stock, and plundering wherever they could get a chance. Even life was not held sacred, and Brothers Tanner and Carey were grossly misused while prisoners, the latter having his brains dashed out with a gun. Our persecutions did not abate in the least and it seemed as though all hell was aroused to do us injury. The brethren confined in Liberty jail after being subjected to the most terrible indignities during their six month's imprisonment, finally succeeded in making their escape and soon joined the body of the Saints. CHAPTER XII. I MOVE TO COMMERCE--NO SAFETY FOR THE SAINTS--JOHN C. BENNETT'S WICKEDNESS--THREATS OF THE MOB--WE START FOR THE WEST--DEATH OF THE AUTHOR Again I prepared to leave my home and with my family gather to Commerce, which was the place that had been chosen for the future location of the Saints. Some few families had already gone there and a nucleus of a "Mormon" town had been formed. I soon selected a piece of ground and commenced to build a home for myself, but before many days had passed I was advised by Brother Joseph to assist in the erection of a flouring mill, so that the Saints might thereby be benefited. I therefore ceased my own operations and began the new labor to which I had been assigned. From that time until I left Nauvoo with the Saints to find a home in the barren wilds of Western America, I was engaged more or less in the building and working of grist and saw mills for the benefit of the Saints. Sometimes I was without the necessaries of life, being bereft of the food and clothing which my family needed; sometimes I was surrounded by not only the necessaries but also the comforts of life; sometimes I rejoiced in the society of my friends, and sometimes enemies surrounded me, seeking my destruction because of my religion. But in the midst of these varied circumstances I never felt to doubt the truth of the gospel or the divinity of Joseph Smith's mission. The persecutions of the Saints in Missouri soon began to be re-enacted in Illinois, where large numbers of our people had settled and built up the beautiful city of Nauvoo. Our enemies of the former place would not allow us to enjoy peace in the latter, but did everything in their power to arouse public indignation against us. Men who professed to be members of the Church also turned away from the truth and sought to injure the work. Notable among this latter class was John C. Bennett. He came to Nauvoo and joined the Church; with considerable ostentation he brought himself before the people, and seemed to enter into the work with a whole-heartedness which was quite commendable. He was instrumental in obtaining the charter for Nauvoo, the legion and the university; was elected mayor of the city, major general of the legion, and chancelor of the university. He defended the Prophet Joseph by writing over the _non de plume_ of "Joab, general in Israel," and was altogether a popular man, and run a rapid race. But he was only an adventurer, and his deeds of evil were eventually brought to light; for no sooner had he attained to these responsible positions than he sought to use the influence they gave him to accomplish his evil designs, and gave himself up to practices, not only diabolical in themselves but ruinous to the souls of those he entrapped. Thus he brought great scandal upon the Church, by seeking to destroy the innocent and virtuous; and when his acts were questioned by his intended victims he asserted that Joseph taught and sanctioned such doings. If his own assertions were not sufficient then he called on some of his tools--men he had in league with him--to bear testimony to his base lies. In this manner his deeds were brought to light, and then he used all his power to injure those whom he had before defended, and sought to bring about a renewal of the persecutions. Through the instrumentality of persons of this class, the sufferings of the Saints were renewed. Many of the brethren were kidnapped from their homes and were abused in a most shameful manner, while others suffered imprisonment on trumped up charges that could not be sustained in court. One day the arrest of an apostate--Augustine Spencer--for an assault on his brother, Orson, was attempted in the neighborhood of Brother Joseph's home. Some trouble ensued and in the same Charles Foster attempted to shoot the prophet, who was near at hand. Both he and Higbee said they would consider themselves the favored of God if they could but kill "Joe Smith." Thus was our leader in constant danger for the sake of his religion, and from this time until his death, the horrors of which are known to all, on the 27th of June, 1844, his life was one continued scene of trial, hardship and persecution. His followers found no rest from their oppressors; they had no rights, according to popular judgment, that should be respected, and after we had agreed to leave Nauvoo and go to the Rocky Mountains, the mob would not leave us unmolested so that we could arrange our business. One man by the name of Bostwick came to the city to warn Amos Davis and others living there, but who did not belong to us, to move their stores out of the place if they wanted to save them, "for," said he, "this city shall be laid in ashes; and Brigham Young shall be taken if I have to go to hell to raise troops enough to take him." In this affair the Lord overruled in behalf of His people, for as this wicked man was returning to Madison he fell through the ice and was drowned; and as he was the leading man among our enemies around Madison it put an end to their operations. The troops of Carthage, with the United States marshall at their head, were almost constantly in our city, with warrants for the apprehension of the twelve and others of the brethren. These warrants had been sworn out under false pretention, being nothing else but malicious and vexatious proceedings. But in vain did they search, for the Lord was our shield and our protector. At one time these men attempted to search the temple, but the glory of God was there, and came upon them insomuch that they were glad to get out again. Surrounded by such circumstances the Saints were glad to flee from their homes, feeling that it was much better to be at the mercy of the elements than that of a ruthless mob. Those therefore, who were able soon fitted themselves out and started to traverse the barren prairies in the west. I was blessed of the Lord insomuch that I was among the first to leave Illinois in search of another home. We had, however, scarcely got beyond the reach of our enemies before an improper spirit began to manifest itself among the Saints caused by the actions of Wm. Miller who was a bishop in the Church. His conduct finally became so improper that he was called up before the high council and was censured for his unrighteous deeds, but this had scarcely any effect upon him, and he did not heed the counsels of his brethren at all. He finally returned to the companies that were behind us. He shortly afterwards apostatized. We were, at this time, in a country which was claimed by the Indians, and where law and restraints were unknown. It was therefore necessary for us to use the utmost caution, so as not to enrage the owners of the soil. The Pawnees, Poneas, Sioux and other Indian tribes permitted us to pass through the country almost unmolested. We sought their friendship and they gave it, and many friendly meetings were held with our Lamanite brethren. Brother Knight's journal ends here, his wife, Lydia, adding the following: "On Monday morning, January 4th, 1847, Brother Knight, whose health had been failing for some time, did not arise as usual, and, on my going to him, he said, 'Lydia, I believe I shall go to rest this winter.' The next night he awoke with a severe pain in his right side, a fever had also set in, and he expressed himself to me that he did not expect to recover. From this time until the 10th of the month, the Elders came frequently and prayed for my husband. After each administration he would rally and be at case for a short time and then relapse again into suffering. I felt at last as if I could not endure his sufferings any longer, and that I ought not to hold him here. I knelt by his bed side, and with my hand upon his pale forehead asked my Heavenly Father to forgive my sins, and that the sufferings of my companion might cease, and if he was appointed unto death, and could not remain with us, that he might be quickly eased from pain and fall asleep in peace. Almost immediately all pain left him, and in a short time he sweetly fell asleep in death, without a struggle or a groan, at half past six on the morning of the 11th of January, 1847. His remains were interred at sun-set on the evening of the day he died. "It was the 3rd of October, 1850, before I had the privilege of entering the valley, but my joy in arriving here has been unbounded." Transcriber's Note Some apparent errors in punctuation (e.g. missing quotation marks) have been corrected as seemed appropriate. 
47526	----	Project (MormonTextsProject.org). PRECIOUS MEMORIES SIXTEENTH BOOK OF THE FAITH PROMOTING SERIES DESIGNED FOR THE INSTRUCTION AND ENCOURAGEMENT OF YOUNG LATTER-DAY SAINTS COMPILED AND PUBLISHED BY GEO. C. LAMBERT SALT LAKE CITY, UTAH 1914 PREFACE The assurances received of the beneficial effects of the earlier volumes of the Faith-Promoting Series encourage the hope and belief that the present volume may be none the less helpful and appreciated. Narratives of personal experience, especially when they relate to people familiar to the reader or the community in which he lives possess a peculiar charm to most people, and especially to the young, and may convey helpful lessons more effectually than homilies or treatises, however carefully written, are apt to. The reason therefor probably is that in the narrative the moral is applied in real experience whereas in the treatise or homily the moral is expressed in the abstract only, and doubt may exist in the mind of the reader as to just how to apply it in real life. The hope is entertained that not only may the narratives contained in this volume entertain and at the same time tend to promote faith in those who read them, but that they may also incite others in the community whose lives have been fraught with incidents that would be faith-promoting if published to have the same reduced to writing and supply us therewith for use in the Faith-Promoting Series, or else furnish us with the facts and allow us to prepare the same for publication. G. C. L. CONTENTS SUFFERING AND SERVICE OF THOMAS BRIGGS. CHAPTER I. Withered Limb Restored to Use--Sister and Mother Instantly Healed--Saints Preserved in Cholera Epidemic--Prophetic Advice to the Briggs Family--Consequences of Failure to Follow it--Voyage to America--The Mother Healed in Answer to Prayer--Satanic Threat Fulfilled in Mother's Death--Sickness and Recovery of Thomas--His Marriage--Premonition of Death--Death of Father. CHAPTER II. Thomas' Responsibility--Journey to Wisconsin--Disappointment--A New Home Sought--Strenuous Life--Knee Injured--Intense Suffering--Given Up to Die--Stimulating Vision--Birth of a Daughter--Novel Runaway--Remedy for his Lameness--Sundry Efforts to Earn a Living--Chinch Bugs Threaten Destruction of Crop--Crop Saved by Inspiration. CHAPTER III. Start to Utah--Obstacles in Traveling--Strained From Over-Lifting--Halted Through Illness--Journey to Utah Abandoned--Go to Springfield, Illinois--New Occupation--Money Made and Lost--Journey Resumed--Providentially Helped--Unexpected Meeting of Relatives--Work at Outfitting Post--Journey Across the Plains--Arrival in Salt Lake City. CHAPTER IV. Locates in Bountiful--Generosity of Neighbors--Recognized Home Shown Him in Dream--Burned Out--Runs a Saw Mill--Death of Wife--Child Terribly Scalded, Recovers--Brigham Young's Promise--Marries Again--Comforting Testimonies. CHAPTER V. Unstinted Service--Inspiration--Goes to the Northwestern States as a Missionary--Health Fails and he Returns--Shocking Death of Son David--Limb Amputated--Patriarchal Blessing--Incident in Logan Temple--Trip to England to Obtain Genealogy. CHAPTER VI. His Life's Mission Found--Extensive Genealogy Obtained--Blessed in His Wives and Children--Death of Wife and Others--Third Marriage--Leg Amputated a Second Time--His Benediction. GEORGE L. FARRELL'S MISSIONARY EXPERIENCE. CHAPTER I. Visits Birmingham Conference--Dying Girl Healed When Administered to--Prediction That She Should Be Baptised Fulfilled--Goes to Utah, Gets Married, Has a Child and Dies--Other Conversions in the Challis Family. CHAPTER II. Mr. Clark's Intolerance--Elder Farrell's Influence Over Him--Baptisms in Stanwick--Clark Family Migrate. PREPARED FOR THE GOSPEL. John Anderson's Search for the Truth--Providential Way in Which He Was First Led to Attend a Meeting of the Saints--Embraced the Gospel--Firm Adherence Thereto. A PREDICTION AND ITS FULFILLMENT. Prediction that an Apparently Barren Woman Would Give Birth to a Son--Its Literal Fulfillment--That Son's Reverence for the Elder Who Made the Prediction. A TONGUE OF UTILITY. Elder Bastian Inspired to Preach in the Danish Language Before He Had Learned It. JUDGMENT UPON AN ANTI-"MORMON." Thug Hired to Assault a "Mormon" Preacher--His Mission Divined by the Elder--A Prediction Concerning the Instigator--Its Literal Fulfillment. Suffering and Service of Thos. Briggs CHAPTER I. WITHERED LIMB RESTORED TO USE--SISTER AND MOTHER INSTANTLY HEALED--SAINTS PRESERVED IN CHOLERA EPIDEMIC--PROPHETIC ADVICE TO THE BRIGGS FAMILY--CONSEQUENCES OF FAILURE TO FOLLOW IT--VOYAGE TO AMERICA--THE MOTHER HEALED IN ANSWER TO PRAYER--SATANIC THREAT FULFILLED IN MOTHER'S DEATH--SICKNESS AND RECOVERY OF THOMAS--HIS MARRIAGE--PREMONITION OF DEATH--DEATH OF FATHER. BROTHER THOMAS BRIGGS, of Bountiful, Utah, a man who is noted for his zeal and integrity, has had a rather eventful life, the principal incidents of which he has had reduced to a type-written narrative for the benefit of his posterity. From this compilation and information otherwise obtained, the following items are culled: He was born August 20, 1832, at Newark, Notting-hamshire, England. When six years of age he removed with his parents to Hull, where his father owned and operated a small vessel that plied about the coast and on the rivers, where the water was too shallow for large ships to navigate. His parents were religious people, but dissatisfied with the sects of the day, and therefore not members of any of them. In the year 1848, the father heard of the Latter-day Saints, and, on attending one of their meetings, was immediately attracted by their doctrines. The mother could not be persuaded to attend a meeting for a long time because of the unpopularity of the "Mormons," and for the reason that their place of worship was in a somewhat disreputable part of the town. When she did finally hear the "Mormon" Elders, she too, as well as Thomas, became interested, the latter especially so on hearing a discourse on "the gifts of the Gospel and the signs that follow the believer." Thomas at that time was sorely afflicted with what the doctors called a withered limb. What he heard set him to thinking, reading the Bible and praying. His parents had spent a large amount of money on having his left leg, (which had ceased growing, and was very painful,) treated by various doctors, but all in vain. In the fall of 1848 the Father embraced the Gospel, and near the same time he took Thomas to a very noted doctor, in the hope that he would be able to cure him; but the doctor, after examining the boy, said his was a very bad case, and told the father confidentially that he could not live much longer. On leaving the doctor's office the boy asked his father what the doctor had said about him, and received the discouraging reply that, in the doctor's opinion, he could not live to be a man. Thomas determined to rely no more upon the doctors' treatment, but to appeal to the Lord, and if he could not be healed in answer to the prayer of the Elders to be satisfied to die. The Elders at that time frequently held meetings at the Briggs home, so the very next time they met there the father informed the President of the Branch of the boy's wish. He was accordingly anointed with oil, after which the Elders laid their hands upon his head and prayed for him. He slept well that night and when he arose the following morning his lame limb was as sound and well as the other, and of the same length, although it had previously been fully two inches shorter, causing him to walk with a decided limp. A pair of shoes had been ordered for him with a specially thick cork sole upon the left one, to enable him to walk without limping, but as they had not been finished before he was administered to, the thick sole feature was the next day countermanded. The left limb had never been as vigorous as the other from the time he was three months old, and it was a few weeks after the incident referred to before it became as fleshy, although it was equally strong. After that one could not have told from the appearance of his limbs when nude which had been affected; nor, in fact, that either ever had been. Near the same time Thomas' sister Elizabeth had a large and painful swelling come under her ear, and when the mother was almost worn out with sitting up and waiting upon her, the Elders also administered to her. Immediately afterwards she fell asleep, slept soundly all night and when she awoke the next morning the large swelling, which had been round and hard like a ball, had disappeared, and the loose skin hung down in the place of it like a bag upon the shoulder, with no evidence whatever of any discharge from it. It always remained a mystery where the discharge had gone to. Within a few days the loose skin dried up and peeled off, and new skin succeeded, without any sign of a scar. An account of these two cases of healing was published in the Millennial Star of April 24, 1850, over the signatures of Henry Beecroft and James McNaughton, the two Elders who officiated, both of whom, as Brother Briggs remarks in his narrative, afterwards apostatized, which serves to illustrate the fact that however much the power of God may be made manifest through an Elder, he may still be overcome by the evil one unless he leads a pure life and remains humble. Brother Briggs also relates an instance of his mother being healed in answer to prayer soon after the family joined the Church. She had been so ill for several weeks as to be unable to leave her bed, when one evening the Elders called and administered to her. She was healed immediately, arose and prepared supper for her guests, of which she also ate heartily herself, and then joined in singing hymns and entertaining until midnight, as if she had never been ailing. On the 27th of January, 1849, Thomas, who was then in his 18th year, was baptized, and from that time bore a fervent testimony to the truth of the Gospel. During a meeting of the Saints held in Hull soon after Thomas was baptized, a person spoke in tongues, and when the interpretation was given (which was by another person, and which was evidently inspired) it was found that it related wholly to Thomas. It was said that he would have many trials to pass through in life, and much suffering to endure, but they should be shown to him beforehand, and if he remained faithful he would come off victorious, and in the end wear a martyr's crown. Thomas was not specially impressed with this incident at the time, but he had occasion to think of it many times afterwards, and also to see much of it verified. In the year 1849 the cholera was very prevalent in Hull, and though many of the Saints suffered from it, but few of them died, being mostly healed by the power of God in answer to prayer. In the year 1850 the Briggs family were greatly prospered, and were strongly advised by one of the Elders who enjoyed the gift of prophecy, to migrate to Utah. He said: "Brother Briggs, when you get sufficient means to take you to new Orleans, you go; then go from there to St. Louis, or you may never get to the valleys of the mountains." The father, however, delayed starting until misfortune began to overtake him, when he was reminded of the counsel he had received, and hastened to obey it. They took passage on the ship Ellen, which sailed from Liverpool, January 8, 1851. The vessel had not proceeded far when, during a heavy gale, she collided with another ship, and was so badly damaged that she had to run into Cardigan bay, North Wales, and remain there three weeks while undergoing repairs. While there one of the sailors was badly hurt, and was sent to Liverpool; and Thomas Briggs, the subject of this sketch, volunteered to take his place, and work his passage across the ocean, and was allowed to do so. After a fairly prosperous voyage the ship anchored at New Orleans on the 14th of March, and the Briggs family proceeded by steamboat up the Mississippi to St. Louis, where they landed March 26, 1851. There they met a man who had borrowed some money from the Briggs family in England, and who was now prepared to repay the loan, which helped them to make a new start, for the means with which they started had become exhausted. Father and son sought employment and worked at whatever job was offered them--as boat hands, farmers' hired help, bottle washers in soda water factories, teamsters, putting up ice, chopping cordwood, etc. Sometimes they were home at night, at other times absent for a considerable period. The cholera was very bad in St. Louis at that time, and one night while Thomas and his mother were the only members of the family at home, she was stricken with the cholera, and appeared to be dying. He was prompted to get some oil and administer to her. Though inexperienced, he anointed and prayed over her, and she immediately revived, and in a short time took some nourishment. Before many days had passed she was as well as ever. Soon afterwards, while Thomas was lying awake in bed one night, there suddenly appeared before his vision a personage dressed in black, who looking straight at him, said in a sneering tone: "You have saved her life this time, but I will have it next time. And when I get her life I will have yours." Thomas boldly answered: "You shall not!" He understood the personage to represent the power of darkness, and the person referred to as having her life saved to be his mother. He had reason to feel very soon that it was no idle threat that the evil one indulged in. Thomas obtained work at a dairy, and by his diligence soon worked his way up to the position of foreman. In consequence of the prevalence of cholera and the frequent changes in the force of employees as a result, he was under the necessity of making occasional trips around with the milk wagons to keep familiar with the routes and see that the drivers were doing their duty. One morning while thus engaged he was met on the street by his father, who was greatly agitated, and who asked him to hurry home with him, as his mother was dying. Thomas hastened to her bedside, ready and anxious to do anything in his power to save her life. As he entered the room she turned her eyes upon him and said faintly: "Tom, be a good lad to your father!" These were her last words. Her life was ebbing fast away. She soon lapsed into unconsciousness, and in a very short time her heart ceased to beat. The mother had not been long dead when Thomas was reminded of the threat made by the evil one, that he would get her next time, and also of that against his own life. About one year had elapsed since the threat was uttered, and he had now (on the 18th of August 1851) partially executed it. After the burial of his mother Thomas resumed his work at the dairy, and his sister Elizabeth, who had been out at service, returned home and kept house for her father. About the first of the year 1852 Thomas was taken suddenly ill with bilious fever, and brought home for treatment. The father, very much against the wish of Thomas, sent for a doctor, who attended him for five or six weeks without any sign of improvement; in fact, he continued to grow worse. The father became greatly alarmed and discouraged, lest he also should die. Finally Thomas determined to have his own way in the matter of remedies, and the next time the doctor called he told him he had decided to take no more of his medicine, and to dispense with his services. He asked his father to throw away all of the doctor's medicine that he had, and to get him a bottle of olive oil, and he would take that and trust in the Lord for the result. He took about half of the bottle of oil, which caused nausea, and he really felt for awhile as if he was dying, but after vomiting very freely, and thus relieving his system of a good deal of the poison which had accumulated therein, he felt better, and from that time improved. As the winter approached Thomas felt the necessity of seeking a warmer climate to recuperate in, after being confined to his bed for eight or nine weeks, so went south to New Orleans, where he was soon rejoined by his father. They obtained work and did well, and had every encouragement to remain there permanently, but Thomas especially felt that his destiny would not be completely filled until he had joined his fortunes with the body of the Saints in the mountains. Furthermore, he felt that he had reached a proper age for marriage, and as he had made the acquaintance of a young woman in St. Louis, of his own faith, and in every way suitable, he was anxious to marry her. He laid his plans before his father, and they were heartily approved. They accordingly returned to St. Louis, where Thomas was shortly afterwards married to the girl of his choice, Miss Ann Kirkham, by the Presiding Elder in St. Louis, Brother Horace S. Eldredge. He and his wife set up a temporary home in St. Louis, hoping to have the father live with them while making preparations for the journey, and then go with them to Utah. The summer of 1853 was very hot in St. Louis, and much sickness prevailed, and many deaths occurred. On Sunday, the 27th of August, Thomas and his wife entertained his sister and his wife's sister at luncheon, and afterwards walked to the cemetery and looked at his mother's grave. While standing around it he was impressed to say, "Girls, it will not be long before we shall lay another in this cemetery lot!" It produced a profound feeling, and he tried, but in vain, to reason away the idea. They returned home, feeling very sad and filled with foreboding. Even Thomas, though he felt sure his premonition would be fulfilled, was uncertain as to who the victim would be. When they arrived home, to their surprise they learned that Father Briggs had just been brought there in a cab, stricken with yellow fever. His feet were very cold, and when they were placed in hot water he said he could not feel any warmth in them. Thomas realized then that his symptoms meant death, but kept his thoughts to himself. The father, though confident when first brought home that he would recover, evidently soon changed his opinion, for he said to his son: "Tom, I shall never get to the mountains; but you will, and you must never forget the dead!" He died the following day (August 18, 1853), and was buried beside his wife, thus fulfilling the son's unwitting prediction, and leaving his son bereft of both mother and father within one short year. CHAPTER II. THOMAS' RESPONSIBILITY--JOURNEY TO WISCONSIN--DISAPPOINTMENT--A NEW HOME SOUGHT--STRENUOUS LIFE--KNEE INJURED--INTENSE SUFFERING--GIVEN UP TO DIE--STIMULATING VISION--BIRTH OF A DAUGHTER--NOVEL RUNAWAY--REMEDY FOR HIS LAMENESS--SUNDRY EFFORTS TO EARN A LIVING--CHINCH BUGS THREATEN DESTRUCTION OF CROP--CROP SAVED BY INSPIRATION. THOMAS felt keenly his responsibility, in being left at the age of twenty-one without earthly father and mother to appeal to for counsel, in being the only male member of his parents' kindred upon whom the duty rested of redeeming the dead, and in being so far separated from the body of the Saints, with a wife and sister to care for, without home of his own, and living in a city where death was stalking abroad and smiting his victims by the thousand. The prospect, though gloomy, only filled him with a determination to be faithful. In October, 1853, Thomas and his wife and her parents left St. Louis to locate at Baraboo, in Wisconsin, where, they had been informed, land and stock were abundant, and could be had on easy terms. They expected to go up the river by steamboat to Galena, but on reaching Keokuk, Iowa, the water was found to be too shallow to float the boat, and the freight was transferred to flat boats, and hauled up to Montrose, opposite Nauvoo. But the boat, thus lightened, was three days getting over the rapids, and the passengers were without shelter and suffered from cold. On reaching Galena they hired teams to convey them to Baraboo, and when they arrived at that place they found they had been deceived in regard to it, as there was neither land nor stock to be had; the soil was very poor and the residents couldn't sell what little they did raise. Thomas had spent his savings in getting there, and saw no chance of earning more. Having an acquaintance living at Hebron, one hundred miles south of Baraboo, he proceeded thither by stage, and, finding he could secure work there at splitting rails, he hired a man and team to go with him to Baraboo and bring his folks back. They arrived at Hebron just before Christmas, bought forty acres of land on time, and started in to earn a livelihood. He had not only his wife and sister to provide for, but his wife's parents and their family of six members relied upon him for protection and guidance at least if not for actual support. The weather was much of the time unfavorable for work, and the work--chopping and splitting large timber, and clearing land--new and strange to him, so that he not only felt it severely, but the family had little to subsist upon, and found it necessary to eke out an existence by using bran and shorts for food, catching fish, or killing an occasional squirrel. The hardships and privations they endured during the first year or two of their life in Wisconsin were such as to try their very souls, and Brother Briggs pays a grateful tribute to his wife by recording the fact that she never once murmured. He was young and strong and full of endurance, and able to work almost night and day, and cared nothing for himself, his only concern being for those dependent upon him. On the 13th of September, 1854, his first child was born--Ephraim, who brought cheer to the hearts of his parents, and as they became more used to their surroundings they felt more reconciled, and indulged in the hope of soon acquiring enough means to take them to the mountains. They bought another forty acres of land on time, and Thomas spent every hour that he could spare, when not working for others, at fencing and improving his own property. While so engaged, in the fall of 1855, he hurt his knee very severely, when working in the timber, and, thinking it was only a temporary hurt, and not caring to worry his wife about it, he said nothing about it until the pain became so intense he could bear it in silence no longer. A doctor was sent for, and he prescribed for him, but no relief resulted from his treatment. He was told that an abscess was forming on the knee joint, and he could hope for no relief until it would burst. The limb continued to swell four or five weeks until it was larger in circumference than his body, and the pain almost drove him to distraction. His wife was almost worn out in caring for him, and his own prayers seemed of no avail. Most thoroughly and sincerely did he regret and repent of having wandered away from the Saints, where those bearing the Priesthood might have rendered him assistance. Finally the abscess burst, and the discharge from it saturated the bed and ran down upon the floor. He was so weak and helpless that the only way those surrounding him could tell that he still lived, was by holding a mirror over his face, and watching upon it the effects of his breath. However, he continued to live, and in course of time to show a slight improvement. In May, 1856, however, he had a relapse, and the doctor was hastily sent for. He attended him for several days and then declared he could do nothing more for him; he could not possibly recover, and he could not last more than a few days. After the doctor had gone the patient dosed off for a few moments, and when he awoke he saw his wife standing by his bedside with tears streaming down her pale cheeks. Rallying his slight remaining strength, he said: "Ann, dry your tears, for I am going to live to go to the mountains, and shall there build a large house." It was thought at first that he was delirious, and little credence was given to what he said, but later on he repeated the declaration and explained that the mountains and valley had passed before his mind in vision and he had seen the very place where his home was to be, and the spirit bore testimony to him that he would live to realize it. He was not shown what he would have to endure before the vision would be realized, but the assurance had a stimulating effect upon him. A slight improvement was soon noticeable in the sick man, and by the 30th of June, 1856, he was able to be carried to the home of his father-in-law. His leg was still discharging, and there were nine holes just above the knee; the limb was also crooked, and the cords so rigid that it was feared he would never be able to straighten it again, even if he were permitted to recover. Under these circumstances, and while his wife was weak and careworn after her long and anxious siege of watching over him day and night, and without proper nourishment or comfortable surroundings, she gave birth July 1, 1856, to Emma her second child, and, to the surprise of all concerned, she and the babe got along wonderfully well; which was a proof to the household that the Lord had not forgotten them. On the 3rd of July, 1856, after Thomas had been taken back home, and when he was barely able to sit up, his father-in-law called and announced that he was going to town (Whitewater) the next day, to see his daughters, who were in service there. Thomas expressed a desire to go with him, as he was anxious to see his sister, who was also working there. Their only means of conveyance was an ordinary dump cart, drawn by a yoke of steers. A start was made the next morning, Thomas lying upon a mattress in the cart, and the father-in-law driving. Thomas fainted twice from pain before they had proceeded far, and each time, after he had been revived, the proposition was made to return home with him, but he was determined to proceed, and they continued on. His sister was overjoyed at seeing him, and arranged with the family she was working for to return with him, for a short visit. On the return journey the steers became frightened and ran away, and Father Kirkham, thinking he could outrun them, jumped off the cart and tried to get ahead of them, to stop them, but was soon left far in the rear. The end gate was lost in the race, and Thomas, lying upon the mattress, slid backward, and would have fallen out had not his sister, who was seated beside him, gripped the front of the cart with one hand and Thomas' collar by the other, and thus held him. After running frantically quite a long distance, the steers were finally stopped by a man who was along the road in front of them. The incident ended without any serious results, but it was a narrow escape for Thomas, who was as helpless, bodily, as a child, and who was partially hanging from the cart when it came to a halt. He couldn't help feeling that the devil was trying to execute his threat against him, and that a higher power had preserved him. From that time his improvement was more rapid, although there were seven or eight running sores on his leg, and they kept him very weak. When he was able to hobble about on crutches, he used to have to carry his leg in a sling, suspended from his shoulder. When the limb hung down without a sling, it was so far from being straight that the toes were fully six inches from the ground, and the leg was much more painful than when suspended. How, under such circumstances, he was ever going to support his family, to say nothing of going to Utah, was beyond his power to foresee, and had it not been for the heavenly assurance he had received he would probably have lost hope. About that time he met a man who claimed to be skilled in the art of healing, who prescribed certain herbs for his use, and told him to fill a bottle with angle worms and stand it in the sunlight until the worms turned to oil, and then rub the oil on his leg. He followed the directions, and his leg and health improved. After a few months he could touch the toes of his lame limb to the ground, and dispense with the bandages and sling. The family removed to a stone quarry, and his wife boarded the men employed there at $10.00 per month each, and the family lived upon such scraps as were left from the boarders' table. Thomas was ambitious to do something, and tried sawing wood, at 75c per cord, and, though the exertion made his leg pain him much worse, he persevered, his wife quitting her housework from time to time to do the lifting for him, as he couldn't do it himself. Then he tried driving team to haul wood for a lime kiln. The men who accompanied him had to lift him on and off the wagon, as well as to load and unload the wagon for him, but this they did out of sheer sympathy for him. In the spring of 1858 he moved back to the farm which he had lost, through sickness, the owner being willing to let the family occupy the house, and pay his wife for boarding men he employed at farming, while Thomas fed the pigs and did odd jobs. On the 15th of September, his third child, David, was born. The larger the family grew the less likely it really seemed to be that they would ever reach the mountains, but Thomas fondly clung to the promises made him, that he should do so, and his faith in the Lord never wavered. In the fall of the year he bought a span of horses and wagon, and spent the winter hauling wood into Whitewater, buying it for $1.00 per cord and selling it for $2.50 or $3.00. His leg was still very painful, but he could not content himself to be idle. In the spring of 1859 he obtained considerable employment on the roads, working poll tax for people who were too busy to work it out for themselves, getting $2.25 per day for himself and team. He also secured the privilege of cultivating a three-acre patch of a large farm, the owner of which was willing that he should have all he could raise on it. He planted it to corn, and raised 200 bushels to the acre, which, although corn was very cheap, insured them against want for bread and provided feed for the animals. In the spring of 1861 he rented nine acres of land, and sowed it to wheat, with a fervent hope that if the Lord favored him with a good crop on it, he would be able, with what he had already saved up, to journey to the mountains. On the 6th of April, that same year, his fourth child, Mary Ann, was born. She was welcomed as the others had been, notwithstanding the increased number it involved for the prospective overland journey. The wheat planted grew well, and promised a heavy yield, but one morning it was noticed that numerous black bugs, called the chinch bug, had begun to devour the grain, or rather suck the sap from the stalks just as they were heading out, and it looked as if the next few days would witness the total destruction of the crop. One of the strange things about it was, that his seemed to be the only field in that vicinity that was affected with the bugs. While contemplating the shattering of his hopes, the Spirit of the Lord prompted him to go to the man who was working the other part of the farm and borrow a cradle (the best implement used at that time to cut grain with,) and cut a swath through the grain with it. He had an assurance that this would have the effect of stopping the ravages of the bugs. He immediately went to the man and told him what he intended to do, and the man laughed at him, and told him it was a foolish notion. After some pleading and persuasion, however, the man took his cradle and cut a swath through the field, Thomas (whom the man evidently regarded as slightly demented) following along after him. After the man had gone, Thomas knelt and offered up a silent prayer to the Lord, telling him that he had acted according to the promptings of His Spirit, and that he would leave the result with Him. On his return he told his wife of the presence of the bugs in their wheat field, and what he had done. She felt very sorrowful, knowing that the habit of the bugs was, when they commenced on a field, never to leave it until it was completely destroyed, but he assured her that the crop would be saved. The next morning Thomas hitched up his team, and, taking his son Ephraim, who was then seven years old, with him, drove up to the field. When he arrived there he was astonished to find that the road bordering his field fairly swarmed with bugs, that were making their way to a wheat field on the opposite side, and that the swath that had been cut through the field was covered with millions of the insects, that seemed to travel as if they were inspired. The field they entered was just about ready to ripen, and before the advent of the bugs, gave promise to yield forty bushels to the acre, but a few days later the forty-acre field was completely destroyed. The owner was so disgusted that he later set fire to the straw which was left standing, and thus cleared the land; and the language in which he denounced Thomas and the bugs was simply awful. Still he acknowledged, and so did many others, that there was something marvelous about the saving of one crop and destruction of the other. Thomas wished his neighbor no harm, but he acknowledged the power of the Lord in what had occured. When his wheat was ready to cut, his leg was so much worse that he was not able to stand on it. Hired help was so scarce and hard to obtain that it seemed doubtful whether he would be able to save his crop after all. He finally induced the former who cultivated the adjoining land to cradle it, a little at a time, while the boy Ephraim raked it into bundles, and Thomas crawled on his hands and knees, and bound it. When threshed, the wheat yielded twenty-five bushels to the acre. He was gratified with the result of his summer's work, felt that the Lord had greatly blessed him and had strong hopes of being able to migrate to Utah in the following spring. CHAPTER III. START TO UTAH--OBSTACLES IN TRAVELING--STRAINED FROM OVER-LIFTING--HALTED THROUGH ILLNESS--JOURNEY TO UTAH ABANDONED--GO TO SPRINGFIELD, ILLINOIS--NEW OCCUPATION--MONEY MADE AND LOST--JOURNEY RESUMED--PROVIDENTIALLY HELPED--UNEXPECTED MEETING OF RELATIVES--WORK AT OUTFITTING POST--JOURNEY ACROSS THE PLAINS--ARRIVAL IN SALT LAKE CITY. IN THE fall and winter of 1861 Thomas had better health, and he hauled wood from Janesville, twenty-one miles distant, buying it for $1.00 per cord and selling it for $5.00 or $6.00 per cord, accumulating something thereby. About the middle of April, 1862, Thomas, his wife and their four children started for Salt Lake City, a distance of nearly two thousand miles, with their earthly chattels loaded into one wagon, drawn by a span of horses. The roads were bad in many places, streams frequently high, bridges in some cases washed away, houses occasionally long distances apart and feed scarce, all of which rendered travel very difficult for one who was unacquainted with the country and had no definite idea of the course he should take. Once they had to make an extra long drive because of not being able to obtain feed for their horses, and while crossing a series of swamps had the wagon mire down so that the horses could not pull it out. Leaving his wife and children in the wagon, Thomas went ahead until he found a house, roused the owner out of bed and hired him to take a fresh team back to help pull the wagon out of the mud. Both teams failing to move the wagon, the goods were carried out to where the soil was firm. Even then they had great difficulty in getting the wagon out of the mire, and Thomas, while standing in the mud and trying to raise the hind axle with a pole, so strained his side that he was unable to travel for the next three weeks, during which time they were under constant expense. By the time he was able to resume his journey the season was so far advanced it was feared they would not be able to cross the plains that year. Thomas' sister had married some time before, and was living at Springfield, Illinois, and, on finding that it was too late to journey to Utah that year, he decided to go to Springfield and see his sister, as he feared he might never have another chance of doing so. They arrived there in June, and finding his sister and her husband living in the back part of a building that had formerly been used as a store, Thomas fitted up the front part as a restaurant, and made some money by operating it, but his health was quite poor and his leg very painful. At the commencement of the year 1863 Archibald Buchanan, his brother-in-law, rented a stall in the market and proposed for Thomas to go in partnership with him, Thomas to do the buying and he to do the selling. Thomas closed up the restaurant and accepted the proposition. They did well during the year, and were feeling very much encouraged, but they bought very heavily of poultry and other perishable stuff for the holiday trade, and a thaw set in and caused so much stuff to spoil on their hands, that they lost nearly all they had accumulated. A very sorrowful Christmas was spent as a result of their loss and disappointment, for they were counting upon what they had saved to migrate to Utah with. Thomas maintained hope in spite of the discouraging circumstances, and declared that he would go to Utah the following year if he had to walk all the way with a pack on his back, and his wife said she was willing to put up with any hardship she could to reach that goal. After deep thought on the subject, Thomas took his team and son Ephraim, who was then a little over nine years old, and set off for a final trip through the surrounding region, to buy up supplies for the market, and announced to his wife and sister that it would be his last trip for that purpose. For the first two days he met with little success, then fortune favored him; he was able to buy what he required for his load remarkably cheap, and arrived home and got his goods on the market just at a time when there was a strong demand for them at high prices. The profits from that single trip supplied him with sufficient means to warrant him in resuming his journey--not what he would require to go with a good outfit, but he feared if he waited for that he would never reach Utah. After he had announced his intention to start, and while he was busy making preparations to do so, several different persons came to him with offers of partnership or other business propositions--some of them quite attractive--but he didn't dare to entertain them, lest the Lord would be displeased with him. In fact, he told his wife it was a trick of the devil, to get him to remain in that country. He and his wife conferred together in regard to the matter, not with any thought of accepting any of the offers, but to devise a way of hastening their departure if possible, lest they might be tempted to stay. They bowed in prayer before the Lord, committed themselves into His hands and asked Him to spare their lives and those of their children, and enable them to reach Utah in safety, and had faith that He would do so. His brother-in-law did not want them to go, and not only did all he could to discourage them, but frequently declared that he himself would never go to Utah. The wives especially dreaded to part, lest they might never see one another again. When the time for starting arrived, Thomas said to his brother-in-law: "Archie, you will yet come to Salt Lake City, and bring my sister with you!" He only scoffed at it, however, and insisted that he never would. On the 29th of April, 1864, the family left Springfield, Illinois, with Utah as their destination--a distance to be traversed by team of about sixteen hundred miles. They had a good horse team and wagon, a good supply of provisions and $80.00 in cash. The eldest child was not yet ten years old, and the youngest three years of age. The parents were both in poor health, but they did not dare to give up or fail to hurry on because of that. Thomas' leg grew worse after starting, and soon got so bad that he could not even harness the team, the wife and eldest boy having to do that. They aimed to travel about twenty-five miles a day, but could not always do so, the roads being often bad, and storms frequently interfering with their travel. They crossed the Mississippi at Keokuk, twelve miles below Nauvoo, which years before had been the home of the Saints. In passing through Iowa they traveled much of the time along the route the Saints pursued in their journey westward from Nauvoo. It was generally alluded to by the settlers as the "Mormon Bee Trail," and Thomas felt a certain pride in following in their footsteps, and also found comfort in comparing his circumstances with those of many of the Saints. Much of the country was very sparsely settled, and there was scarcely an able-bodied man to be met in the region, all seemingly being absent in the army. Many of the bridges along their route had been washed away, and he had to stop and make or repair bridges before he could proceed. Many times on the journey they had reason to feel that there was a special Providence over them. Brother Briggs mentions one case in particular to illustrate the fact. They came to a stream one day that was about fourteen feet wide, and too deep and miry to be forded. His wife wept from discouragement when she saw it. He tried to cheer her up, and went back to the last house they had passed to procure help if possible, but found only women and children there. Then he went down stream a long distance, in the hope of finding at least part of the bridge that had been washed away, but all in vain. There were no large trees growing near, but on each side of the creek some small cottonwood saplings were growing, none of them more than four inches in diameter. These he cut down and laid across the stream and put small brush on the top of them. He found it would bear his weight when he walked across it, but it was very springy, and not at all of a character to support a team and wagon; but it was the best he could do. He had his wife and children get out of the wagon and stand on the bank, and, after an earnest prayer to the Lord to help him in the emergency, he got in the wagon and whipped up the horses. To his astonishment, they crossed over the frail structure with ease, and the wife and children walked over. Soon afterwards they met a man with a few sacks of corn in his wagon, which he was taking to a mill, to get it ground. They inquired of him how far distant the mill was, and he said fifty miles--a fair indication of how sparsely that region was settled. After passing Garden Grove, where the Saints journeying westward from Nauvoo established a settlement, the roads were found to be better, and faster time was made in traveling. They arrived at the Missouri River, opposite Nebraska City, in the night, and camped there before crossing. Very early in the morning they heard the whistle of a steamboat coming up the river, and knew from that the boat was going to stop. Thomas said to his wife: "Ann, what would you think if Archie and Elizabeth should be on that boat?" She replied that she couldn't think of any such improbability, and lapsed into slumber again. When it was fairly daylight they crossed the river on a ferry boat, and when they landed, there, sure enough, was the sister and brother-in-law, thus confirming the promptings of the Spirit, and they had a joyful reunion. His sister explained that after the Briggs family left them in Springfield they could get no rest until they packed up and followed them by the fastest conveyance they could find. About eight miles farther up the river was a place called Wyoming, the starting point for the trains crossing the plains at that time, and they made their way to that point. They found that only a few of the Saints intending to journey to Utah had yet arrived, and so they had a chance to rest and let their teams recuperate before continuing their journey. Trains of teams and wagons from Utah, sent east to convey the poor Saints from Europe and other countries across the plains, soon began arriving, as did also teams sent by Utah merchants for merchandise, which at that time had to be freighted by teams a thousand miles. Steamboats loaded with freight for the west also began arriving, and Wyoming soon presented a busy scene. Among the first of the cargoes were wagons, which had to be put together, and Thomas was hired for that task. Then the merchandise began pouring in, and it had to be guarded at night to keep it from being stolen, and he was next employed in that line. During their stay there, his wife and sister also did washing for the Utah boys who were there preparing to return home with emigrants or freight, all of which helped to replenish their funds, which were running low. Before starting from Wyoming Thomas was advised to sell his horses and buy a yoke of oxen instead, and did so. Henry W. Lawrence, a merchant of Salt Lake City, was there for a train load of merchandise, and persuaded Thomas to accompany his train of twenty-five wagons, and also hired his brother-in-law to drive team for him, thus insuring his passage to the valley and the fulfilment of the prediction Thomas made concerning him before he left Springfield. Acting upon advice, Thomas bought a cook stove before starting, as it would only cost $30.00 in Nebraska City, and would be worth $250.00 when he got to Salt Lake. When he was ready to start he had only $3.00 in cash left, but he had two yoke of cows and one yoke of oxen, and plenty of provisions. As two of the cows were giving milk, he counted upon deriving some profit from the sale of milk on the road. For the first few days everything went well with Thomas and his family, but then his leg grew worse again, and for a time he was not able even to yoke up his cattle. However, the wagon master had some of the Utah teamsters hitch up his team for him. On reaching Julesberg the Platte river was found to be so high that the wagon boxes had to be blocked up to the top of the standards to keep the merchandise from getting wet, and they hitched fifteen yoke of oxen on to each wagon to go through. It took the train four days to cross the river. Some of the oxen soon grew tender-footed, and had to be driven in a herd behind the train. George Merrick, the wagon master, furnished Ephraim a horse and hired him to ride behind and drive the loose cattle. Then it was found necessary to herd the cattle at night, and Thomas' brother-in-law was given that job, and kept it all the way. Many dangers were encountered on the journey, some of them due to Thomas' helpless condition, but all were safely passed, and Salt Lake City was reached on the 4th of September, 1864, after a journey of 1800 miles in a wagon. The journey had been fruitful in experience, and not wholly unprofitable, as he landed with $40.00 in his pocket, part of it having been earned by Ephraim driving the loose cattle, but most of it the proceeds of milk sold during the journey. The best of all, the family was in excellent health, and overjoyed at reaching the valley and finding people who manifested a friendly interest in them. One of the first friendly acts of which they were the recipients, was the privilege granted them by Father John Vance, of keeping their animals in his pasture without charge. For Thomas, Salt Lake valley and the surrounding mountains had a familiar appearance. He had seen them before in vision in Minnesota, when he lay wavering between life and death, and now as he recognized them his heart swelled with gratitude to the Almighty for sparing the lives of himself and family to reach the valley, the goal for which he had hoped and prayed and struggled for so many years. He felt that he could not do less to show his appreciation for what the Lord had done for him than to devote his remaining days in mortality to the service of the Lord. He felt that he would gladly do that and endure without complaint any further hardships that might fall to his lot if his children might only be preserved in the faith and manifest throughout their lives a love for the truth. When he saw the walls of the Temple, then in course of construction, and realized its purpose, and at what infinite sacrifice it had been so far built, he was forcibly reminded of the dying exhortion of his father, to "never forget the dead," and determined, if the Lord spared his life, to fulfill his father's hopes in that respect. CHAPTER IV. LOCATES IN BOUNTIFUL--GENEROSITY OF NEIGHBORS--RECOGNIZED HOME SHOWN HIM IN DREAM--BURNED OUT--RUNS A SAW MILL--DEATH OF WIFE--CHILD TERRIBLY SCALDED, RECOVERS--BRIGHAM YOUNG'S PROMISE--MARRIES AGAIN--COMFORTING TESTIMONIES. THOMAS and his family spent a few days in Salt Lake, studying over the question, of where to locate. While wondering what to do, the thought occurred to him to inquire where an old-country friend of his, named Joseph Reed lived, of whom he had heard nothing for fourteen years. While walking up towards the Temple Block he felt prompted to inquire at the Deseret News Office. He was there informed that a man of that name lived at Bountiful. The next morning he took the stage for that place. He found the man he was looking for, and they had a long and friendly chat. Brother Reed advised Thomas to come and make his home in Bountiful, where he could find plenty of feed for his cattle, and where he might also obtain work. Or, if he preferred to go to a new region, where he could locate on as much land as he desired, Bear Lake Valley was suggested as a good place, though rather distant. Thomas felt that he had done all the traveling he cared to for one year, and preferred to establish a temporary home to determine where he could locate permanently to the best advantage. He accordingly returned to Salt Lake City and took his family to Bountiful. They arrived there Saturday evening, and attended meeting the next day--the first time he had been so privileged for over ten years. The family lived in their wagon for the first two weeks, and during that time Thomas was given the privilege of helping his friend husk corn, getting every sixth bushel husked for his share. Then he rented a one-roomed house at $3.00 per month and set up housekeeping in it. They had no furniture, but converted a large box, (which they had their clothing packed in while making their journey across the plains) into a table, and made seats by buying a few slabs and boring holes in them, in which to insert sticks to serve as legs. For want of bedsteads, they made their beds upon the floor. The room was not plastered, and they felt the cold severely at times, but they were thankful for the comforts they had. Under these conditions his son James was born, on the 6th of December, 1864, and, notwithstanding the winter was long and cold, the mother and babe continued to do well. His nearest neighbor, John Spencer, proffered to lend Thomas two hundred pounds of flour until he could afford to repay it, and when he learned that it was the proceeds of wheat which Sister Spencer and her daughter had gleaned in the fields of their wealthier neighbors, after their harvest was over, his heart overflowed with gratitude therefor. When their flour was exhausted, and they didn't know where to obtain any more, Joseph Reed offered to lend him flour or anything else in the edible line he had, and told him not to allow his family to suffer for want of food as long as he had any. The generosity and unselfishness of these offers will be apparent when it is mentioned that flour at that time would sell at from $20.00 to $24.00 per hundred pounds. He had not been living in Bountiful long when he recognized one particular locality as the very spot shown him in vision while sick in Wisconsin where he would build a house and make a home, and pointed it out to his wife. Upon inquiry of the man who owned the ground (two acres in extent, and unimproved) he found he could buy it for the sum of $100.00, and upon learning that he had no funds with which to buy it, the man was willing to give him time in which to pay for it. He bargained for it without hesitation, and after his first harvest paid for it in molasses at $4.00 per gallon. In the early spring of 1865 he rented a few acres of land and planted the same to onions, beets, carrots, sugar cane and corn; he cultivated the land well, and obtained a good crop. In the meantime he built some sheds to shelter his animals, and a stackyard, and mowed quite a lot of hay on vacant land, and stacked this and his other produce in his yard. In the early part of the following December, while he and his son Ephraim were away in the canyon after a load of wood, his stable and stackyard and their contents were accidentally burned to the ground. His first impulse on learning of it was to inquire if the family was safe. Being assured on that point, he said all that he had he had dedicated to the Lord, and if the Lord chose to make a burnt offering of it he had nothing to say. He would go on and work for more. The fire not only had the effect of testing Thomas, but of developing the sympathy and generosity of his neighbors. Some of them gave him hay, others flour, etc., so that his loss by the fire was largely offset. Soon afterwards Newton Tuttle proposed that Thomas go in partnership with him and buy an abandoned saw mill, in Holbrook canyon, and he did so. His activities during the next two or three years were largely in the line of lumbering, at which he worked very hard and effectively, first as a partner of Brother Tuttle, and later as sole owner of the saw mill. On the 3rd of April, 1867, their daughter Hannah was born. On the 23rd of March, 1868, he was elected school trustee, which position he filled for many years. During that year also, the crops in this region suffered severely from the ravages of grasshoppers, and he, being called to act with two others in devising means and directing the work of destroying the pest, spent a good deal of time for the public good in that line. In the latter part of that year he was called upon to help supervise the amusements of the young people, and prevent them from drifting into evil. On the 13th of September, 1869, his wife gave birth to twins--Thomas E. and Elizabeth. In that and succeeding years Thomas was used very extensively under the direction of the Bishop, as a kind of special teacher and peace-maker in the ward, in settling differences between neighbors, and laboring with backsliders to get them to do their duty. On the 1st of June, 1872, his daughter, Martha, his ninth and last child, was born. In the latter part of November, 1874, he fitted up a room in his house for a night school, for the benefit of any who could not attend school during the day time, and he himself, as well as many others, attended it. About this time strong efforts were made to effect a species of co-operation among the residents of Bountiful, in the raising and marketing of garden products, and Thomas was appointed to take charge of the company that was organized; but, although he devoted much time and attention to it, the business did not prove successful, because of lack of union and experience on the part of the members. His wife's health being very poor, he found it necessary to remain at home, and devoted himself to market gardening. He made a specialty of starting tomato, egg plant, and a few other vegetables (that up to that time had only been raised in very limited quantities in Utah) in a room of his house, in which he kept a fire constantly burning, and then setting them out much earlier than usual, on an extensive scale, and made it profitable. He purchased some land on the bench above Bountiful, and also located quite an extensive tract, and extended the scope of his operations, his sons Ephraim, David and James working in company with him. During the early part of 1876 his wife's health, which had been bad and growing worse for a long time, became such that he hardly dared to leave her. She was affected with dropsy, and much of the time almost helpless. About this time he had a dream, which indicated to him that he would have to part with her, and when, on the 15th of July following, she suddenly died, the circumstances were in fulfillment of the dream, thus confirming what was predicted in tongues in 1849: that his trials should be shown him beforehand. She had been a good and true wife, and mother, and he felt her death all the more keenly because of being in very poor health himself at the time. His leg, which was never free from pain, and always discharging, had been so much worse for some time that he could scarcely stand, and yet he felt compelled to assist in the work of the household, as well as to attend to his duties in the ward. Soon after the death of his wife, his youngest child, Martha, who was then four years old, in accidentally falling, plunged her arm into a pot of boiling brine which had just been lifted from the stove, and as she had a woolen dress on, which held the heat, her arm was practically cooked to the bone. From the top of her shoulder to her finger tips was like a piece of raw beef, and her father was the only one she would allow to wait upon her. As she could not lie in bed, she was kept seated in a rocking chair, and Thomas watched and waited upon her devotedly both night and day for three months. When he would dress her arm her agony would be so intense that she would tear the hair out of her head by the handful. It was only by the power of God that her life was saved and the use of her arm spared. When she did finally recover, her injured arm was just as good as the other. The Temple in St. George had been completed by that time, and Thomas was strongly reminded of his father's dying injunction to "never forget the dead." He was so strongly impressed with the fact that it was his duty to go to St. George and have the work done for all of his ancestors whose names he had, that he talked the matter over with his neighbor, Newton Tuttle, who became so enthusiastic on the subject that he proffered to go to St. George with him, and to furnish the team to convey them on the trip. Though impelled by the Spirit to go to the Temple, he still had doubts as to whether he would be allowed to engage in ordinance work therein, because of having the running sores on his leg. He accordingly conferred with Bishop Anson Call on the subject, but the Bishop was unable to answer his query. Thomas then appealed to the Lord in prayer to know whether it was His will that he should go, and whether the dead knew what was being done on earth in their behalf. He had perfect confidence that the Lord would hear and grant his wish, as He had heard and answered his prayers many times in the past. Directly afterward he had a dream in which he thought he was traveling from the north to the south, and that his wife's sister, Sarah, was with him. They were walking along the road, and he was talking to her of the things of the Gospel. They came to a very large field of wheat--the finest he had ever seen. He saw a number of men at work harvesting, as the wheat was ripe. Other men were seen lounging in the shade, and neglecting the crop, which seemed to be in danger of being wasted. He asked his companion to observe the scene before them, as it was typical of worldly conditions--some doing their utmost to save the master's crop, while others are careless and indifferent. All at once it seemed to grow dark--so dark that he could not see where to go, and he lost his companion. While standing still, wondering where to go, he saw a small light a long distance away, and as he approached it, it grew larger and brighter. Then a large white building appeared in view, such as he had never seen before. A number of steps led up from the east side, and the door stood open; but he could see no one around, and everything looked white as snow. He entered the door and looked around, and saw another flight of steps. At the top of the steps stood a woman whom he recognized as one of his neighbors, and who came towards him and embraced him. He awoke and pondered over his dream, and came to the conclusion that the Lord had another wife for him, as the woman he saw seemed to be waiting for some one. Some time after that he asked Bishop Call some questions concerning the dead, which the Bishop did not venture to answer, but suggested that he go and talk with President Brigham Young, and offered to go with him. They accordingly visited President Young, who answered the questions that Thomas wanted to be enlightened upon in a way that was satisfying and very comforting to him, and explained Temple work to him in a way that he had never fully understood before. After conversing about an hour, he said: "Brother Briggs, how many of the names of your dead kindred have you?" On learning that he had only seven names, he asked: "And have you faith to travel to St. George, over three hundred miles distant, to do the work for seven dead persons?" Thomas told him he had, and seemed surprised at his asking, for it had not occurred to him that it required a great amount of faith to do so. "Well, the Lord bless you for your faith!" said President Young. "Go to St. George, and have the work done for those whose names you have. Travel comfortably and independently, making your own camp and sleeping in or under your wagon. Put the people along the way and in St. George to as little trouble as possible. If you require hay, bread or other supplies, pay for them. Then all the honor will be yours. You shall be blessed on the trip, and you shall never want for names of the dead to work for as long as you live." He and Brother Tuttle secured their recommends to admit them to the Temple and commenced preparations for the journey. He also called upon Mrs. Ann Ashdown, the sister whom he had seen in his dream, and told her he was going to St. George, and asked if she would like to go along and become his wife and a mother to his children. He advised her to think about it, and give him a reply the next day. The following day she gave her consent, and he told her to prepare for the journey. He then went to his son Ephraim and announced that he intended to marry, but didn't suppose that anyone could guess who his prospective bride was. The son replied that he knew who his mother had said he would sometime marry, and named Sister Ashdown. He then called upon his eldest daughter, Emma, and broke the news to her, as he had to his son. She too was prepared for it, and informed him that her mother, some time before her death, had predicted to her that Mrs. Ashdown would yet become her father's wife, either in time or eternity, as it had been made known to her in a vision. This was an additional evidence to Thomas that it was the Lord's will, for his wife had never even hinted to him that she ever had such an impression. She had, however, a short time before her death told him of two old maids with whom she had lived during her childhood, and who had sent her to school. She asked him to have the work done for them in the Temple, and to have them sealed to him. Brother Tuttle and his daughter Emily, and Thomas and his daughter Emma, and prospective wife soon set out for St. George, where they arrived on the 24th of May, 1877. They called upon Apostle Wilford Woodruff, who was then in charge of the Temple, the same day, and after he had endorsed their recommends, Thomas explained to him his condition, and asked whether he should keep the bandage on his leg or remove it. Brother Woodruff remained silent a few moments, as if communing with the Lord, and then told him to come to the Temple early the following morning and to remove the bandage. Thomas recognized the Temple as soon as he saw it, as the building he had seen in his dream, and when he entered the Temple the scene was enacted that he had witnessed in the interior, although he had said nothing to anyone about the dream. When his daughter Emma was baptized for his grandmother he received a powerful testimony that his ancestor had accepted of the work done in her behalf. They all greatly rejoiced in the work they were privileged to do in the Temple, and felt amply repaid for the trouble and sacrifice which the trip involved. They worked in the Temple during the whole of the week, and Thomas each day removed the bandage from his leg when he entered the Temple, as he had been advised to do, and noticed with interest and gratitude to the Lord, that there was no discharge whatever from the ulcers, but when he left the Temple in the afternoon each day, the suppuration recurred and continued until he entered the Temple the following day. Nor did he suffer any pain while in the Temple. After finishing the work for all the dead whose names and genealogies they had, they drove out on their return journey a few miles and camped. That night, soon after Thomas had retired to rest in his bed under the wagon, his mother appeared to him. "You have made a mistake in giving in my genealogy," she said. "You have given the date upon which I was married instead of the date of my birth; but you need not go back now, as some of the family will soon come here, and then you can have the error corrected." She disappeared when Thomas was about to embrace her. This visit and the purpose of it, were testimonies to Thomas that the dead have a knowledge of the work being done in their behalf. It was also an answer to the prayer offered by Thomas when he sought for information upon that point. It was an evidence too, that the dead have some foreknowledge of things that are going to transpire; for, although Thomas was not aware that any of his family would visit the St. George Temple soon, he was informed by his son, David, almost as soon as he reached home, that he had decided to marry, and he accepted the father's advice to go to St. George and be married in the Temple. CHAPTER V. UNSTINTED SERVICE--INSPIRATION--GOES TO THE NORTHWESTERN STATES AS A MISSIONARY--HEALTH FAILS AND HE RETURNS--SHOCKING DEATH OF SON DAVID--LIMB AMPUTATED--PATRIARCHAL BLESSING--INCIDENT IN LOGAN TEMPLE--TRIP TO ENGLAND TO OBTAIN GENEALOGY. DURING the succeeding few years Thomas spent more time even than usual in the performance of his public duties in the ward, and the marvel is that he was able to make a living and do so much gratuitous work. He pays a high tribute in his memoir to the devoted service and efficient help he received from his wife, who was as kind to his children as if they had been her own, and of great assistance and comfort to him. He and his sons generally worked in partnership in the raising and marketing of garden produce. In this they were prosperous, and their relations harmonious. The following is casually mentioned in his narrative, and will serve to illustrate the inspiration Thomas frequently enjoyed. One day his son David had started to town with an extra big load of garden truck, and some time later, while Thomas and his wife were eating breakfast, he said to her: "Ann, David has broken his wagon, and is in a bad fix, as he is some distance from where he expected to sell his load." It was learned when David returned in the evening that he had broken his wagon, and had great difficulty in securing another wagon and transferring his load to it, all of which delayed him about three hours, and when he arrived in town all the stores were supplied. Feeling very much discouraged, he was about to start for another part of the city, when a man from Park City happened along and looked at David's load, and, as he found it included just the things he wanted, he bought the entire load. The father told him it was through the power of the Lord that the man was sent to him, so that he might sell his produce. One day when he and his wife were eating breakfast an impression came over Thomas that they were going to have trouble of some kind before night, and he mentioned it to his wife. Just then his son Ephraim came in and remarked that he was going to the canyon. His father asked him not to go, but to remain at home and work, as he thought that some trouble was going to occur. However, after the father had started to the city, Ephraim went to the canyon, and, in felling a tree, accidently killed one of his horses, by the tree hitting it. About this time the Bishop of Bountiful was absent from home a great deal, and Thomas, acting as head teacher, was required to assume the Bishop's duties to a large extent; indeed from his memoir it appears that his public service consumed nearly all of his time. It is little to be wondered at that his sons and son-in-law, who had been associated with him in the raising and marketing of garden produce, decided to dissolve partnership and operate separately. Thomas, in his memoir, expresses gratitude to them for their forbearance in having been willing for him to devote such a large share of his time to caring for the poor, and other public duties. One member of a company or association may feel willing (as Thomas did) to devote the whole of his time, if necessary, to gratuitous service, but if his interest in the partnership or association is based upon the assumption that his time belongs to the company, his associates in business necessarily become servitors when he serves, whether willingly so or not. Thomas' sons and son-in-law were good men, and not ungenerous, but were not prepared in their feelings to make unlimited sacrifice for the public good, and their revolt was quite natural. Later, however, his son Ephraim decided to still work with his father, and they built a greenhouse to be the better able to carry on their business. The year 1882 marked the half century of Thomas' life, and he was deeply grateful to the Lord for having spared his life so long--much longer than he had hoped to live, and the joy he experienced in contemplating the future of his posterity. His love for the poor found expression on the first day of the year in his entertaining the poor residents of Bountiful, about fifty in number, at his home, and on the following day all of his children and all of his wife's children by a former husband came to his home loaded down with good things, and gave him a genuine surprise party, and had a time of rejoicing. Having received a call from the First Presidency to fill a mission to the Northwestern States, a number of his relatives and friends gave him another surprise party on the 22nd of April, 1883, and presented him with a purse of $30.00 to help defray his expenses, for which he felt very grateful. He mentions in particular one poor widow who had to work for her living, who sent him $1.00 and a silk hankerchief. On the 1st of May he left his home to labor as a missionary under the direction of Elder W. M. Palmer, and in his diary expresses a doubt whether a missionary ever set out under such circumstances as he did. The two running sores on his leg were very painful, and he walked with difficulty. While on the way Elder Palmer evidently realized for the first time how serious Thomas' ailment was, and expressed a doubt about his being able to endure the hardships incident to missionary life, and especially the damp climate prevailing in the northwest. On reaching Minnesota, he was assigned to labor with Wm. H. Wright, of Ogden, but was taken so desperately sick soon after reaching his field of labor in Wisconsin that Elder Palmer hastened to release him, lest he might die there. He arrived home a little less than four months after he left, having slightly improved in health during the journey home. As soon as he was able to walk about, he resumed his former labors of caring for the poor and comforting and encouraging those who were weak in the faith. He records in his diary the fact that he was prompted by the Spirit to visit a poor woman who had been abandoned by her husband. As she had not previously been dependent upon the ward for help, he disregarded the prompting until the Lord warned him a second time to call upon her. He found then that she had been subsisting upon a few potatoes, and was really in need of food. He soon provided her with what was required to make her comfortable, and asked the Lord to forgive him for failing to act promptly upon the warnings of His Spirit. About the middle of June, 1884, Thomas had a visit from his son David, who informed him that he had been so greatly blessed, and done so well materially, since he was married, that he had decided to go to school during the following winter, and prepare himself for a mission. Nothing that he could have proposed would have pleased his father more than this for he desired above all things that his posterity should devote themselves to the service of the Lord. Only a few days later, June 19th, 1884, David stepped in front of the sickle bar of his mowing machine to unhitch his horses, after having been engaged in cutting grass about two miles from home, when the horses suddenly started, catching his feet in the sickle bar and nearly severing them. He had to go ten miles for medical aid, and the doctor amputated his feet. The weather was very warm, and blood poisoning set in, and on the 27th of June, eight days after the accident, he died. Thomas was quite sick at the time, and was grief-stricken over his son's death. He had counted so confidently on his son's death. He had counted so confidently on his son's future development as a good and useful man, and the head of a large family, that he felt the disappointment very keenly, and could hardly be reconciled to his death. During the summer of 1885, his sons were necessarily absent from home much of the time, and Thomas was under the necessity of working alone. While doing so he accidentally fell from his wagon one day, and hurt his lame leg very severely. The neighbors carried him into the house, and persuaded him to send for a doctor. The doctor came, and said the leg was very badly hurt, and that his patient would have to lie in bed for fully a month. One night soon afterwards Thomas had a vision. He saw a bright light come through the east window of the room in which he lay, which seemed to move along the wall until it was opposite to where he was lying, when it stopped. A voice came from the light, which said: "Go to the hospital, and have that limb taken off; for you have a work to perform which you cannot do with the limb on." Thomas was amazed, and kept looking at the light, when the voice was again heard, saying: "You doubt it, as you think if you go you will leave your family in debt, as you have not much money; but you need not fear, for means will be provided for you. And when you get the limb off, send for another limb, and you will astonish both saint and sinner, as you will be able to put it on as soon as you get it; and the train which shall bring your limb shall be delayed for a short time." This was the vision, as far as he could relate it, and the light vanished the same as it had come. He told his family of it, and requested his son Ephraim to see Dr. Anderson, and tell him he was ready to have his limb amputated. He went to the hospital on the 15th of December, 1885, and two days later the leg was amputated six inches from his body. Many of his friends, knowing his condition, expressed the belief that he would never come out of the hospital alive, but all went well, and on the 31st of January, 1886, he rode home from the hospital in a surrey. While lying in the hospital, Brother Briggs asked a patriarch who called to see him, if he had a blessing for him. After looking at him for some time, the patriarch said he had, and placing his hands upon the patient's head, told him not to fear, for he should get well. He also said that angels were watching over him, and that he would live to accomplish a great work in the Temple--such as he had never conceived of. For many months after Thomas returned from the hospital he experienced the sensation of pain in the missing foot. He could get no relief from it day or night, and found that it was wearing his wife out, waiting upon him. After much persuasion he induced his sons to exhume his leg, which was buried in the cemetery, straighten out the toes, which he felt must be in a cramped position, and put it in a larger box. About the time when the leg was dug up and the box opened, Thomas, though fully two miles distant, felt two sympathetic throbs in the stump of the limb, and then it turned ice cold. He remarked to his wife that they had taken the lid off the box. After the limb had been carefully wrapped in absorbent cotton and placed in a larger box, he felt very comfortable. Early in March, 1886, he received a bill from the hospital for $85.00 and one from the doctor for $100.00, but had no money with which to pay either. Besides, the Spirit told him to get an artificial leg as soon as he could, and that would cost $100.00, if paid in advance. Money was very scarce at the time, and loans hard to obtain; but after praying to the Lord to direct him where to go to get some money, he had his son take him out with a horse and buggy for the purpose of borrowing some, without having any definite idea where to go to. They had only driven a short distance when they saw some one coming towards them with a horse and buggy, and Thomas asked his son to stop his horse when they met. It proved to be Ether Coltrin, and Thomas told him he would like to borrow a little money. Brother Coltrin immediately asked if he could get along with $100.00, and was told that he could. The loan was immediately arranged for, and part of it paid to the hospital and the balance to the doctor. Thomas then appealed to the Lord to know where he could go to obtain the price of the artificial leg, and a few days later Daniel Davis came to him and said: "Thomas, if you want to get a little money, I can let you have some." When told that he needed $100.00, he said he could have it. He had the stump of the limb measured and the limb ordered in April, and in due time received, and the delay predicted occurred while the train bearing it was on the way. He was able to wear it immediately, and during the latter part of the year he and his family were laboring in the Logan Temple (which had just been dedicated) for the living and the dead. Brother Briggs has recorded in his diary this circumstance, which occurred in the Temple while he was present: As a great many persons were on the stairs of the assembly room, President Taylor discerned in the multitude a woman unworthy of admission. He did not know her, but he said to President Card, "Turn that woman back." He afterwards explained that the Spirit had told him that she had no business there. It was subsequently discovered that she had a forged recommend. Being unable to cultivate his land that year, Thomas let it out on shares to his sons, who planted it to tomatoes and cucumbers. Just as they had made sufficient growth to be looking fine, a terrific hail and wind storm occurred, one of the worst ever known in that region, but, although nearly all the surrounding crops were destroyed, those in Thomas' field were not injured--which he naturally considered very providential, and thanked the Lord for favoring him. With the advent of 1888, Thomas was strongly impressed with the fact that it was his duty to go to England and seek genealogical information; in fact, this feeling had been with him ever since he was in the hospital, at the time his leg was amputated, and when many regarded his recovery as very doubtful. The Spirit of the Lord had said to him then, "Prepare to go to England in 1888, and hunt up your genealogy." He was in poor health and without funds, but didn't feel that those facts would excuse him from complying with the requirement of the Lord, if he could borrow the funds, for whenever he had borrowed anything in the past because duty required it, the Lord had afterwards provided a way for repaying the loan. With a desire in his heart that the Lord would enable him to obtain the necessary funds, he attended the April Conference, and as he entered the Temple Block gate he saw a man standing there whom he was prompted to apply to for a loan. He explained the purpose for which he wanted it, and obtained the desired amount without hesitation. He went to England, traveled 1800 miles after he arrived there, met many relatives, was kindly received, collected two hundred names of his kindred dead, and arrived home seventeen weeks after he started. In the spring of 1889 prospects indicated a great scarcity of water to irrigate with, and Thomas was worried as a consequence. Besides, he found himself burdened with a heavy indebtedness as a result of his trip to England, but, by cultivating four acres of land in addition to his own, he paid off all his indebtedness and had enough left to keep his family well provided, so that he felt that the Lord had blessed him for following the promptings of His Spirit. CHAPTER VI. HIS LIFE'S MISSION FOUND--EXTENSIVE GENEALOGY OBTAINED--BLESSED IN HIS WIVES AND CHILDREN--DEATH OF WIFE AND OTHERS--THIRD MARRIAGE--LEG AMPUTATED A SECOND TIME--HIS BENEDICTION. FROM the time the Salt Lake Temple was completed in 1893 Thomas felt it to be his chief mission in life to obtain genealogical information and labor in the Temple for his dead kindred, and he devoted every dollar that he could spare as well as his time scrupulously to this cause. He heard of a man in England who was engaged in the business of tracing up genealogies, and employed him to trace up his--which he was able to do all the better for the start Thomas made while on his trip. He succeeded so well that after awhile it taxed Thomas' limited resources to obtain means to pay for the names he was getting for him, and a request had to be sent to suspend the genealogical research until more funds could be accumulated. The English genealogist, however, had got the spirit of the work, found unusual opportunities for getting the information and became so enthusiastic that he didn't want to quit, and furnished quite a lot of names without charge. Thomas was so grateful to the Lord for inspiring him to undergo the operation and to recover therefrom, and experienced such a feeling of relief in being rid of the diseased limb, with its running ulcers, after having been encumbered therewith for thirty years, that he felt that he couldn't do enough to show his appreciation for what the Lord had done for him. He could put up with the inconvenience of wearing an artificial limb so long as he could feel assured that personally he was clean and wholesome and not offensive. It must not be supposed that he was entirely free from pain, even after his severed leg had been exhumed. It might be comparatively painless when at rest, but the exertion of walking after he got his artificial leg always caused more or less pain. The pain, however, had been so much more intense before his leg was amputated, that, instead of feeling disposed to complain, he rejoiced over the improvement. Nor did he feel that his labors in the Temple ought to excuse him from serving in the ward. He could only serve in the Temple three, or at most four, days in the week, and even on those days got home early enough to do some work in his garden or some visiting among the poor who were his special charges, it being his duty to receive and distribute the fast offerings among them and see that none were allowed to suffer. Then during the three or four days a week when he was not required to be at the Temple he devoted himself almost exclusively to home and ward duties. Sunday was usually one of his busiest days. Attendance at meetings and visiting and exhorting the High Priests (over whom he helped to preside) or others who, because of sickness or sorrow or grievance required his fatherly attention and care, kept him constantly employed. It was natural for him to be doing something. He was always an early riser, and if his own needs didn't furnish him with a sufficient incentive for constant exertion, his concern for others never failed to. He neither had the time nor disposition to be idle. Work to him was a tonic. He gloried in doing things, and in seeing the results of his labor. He many times felt the better for his exertion. At other times when fatigue might have furnished him ample excuse for refraining from further exertion, the work served as a counter irritant, in making him partially forgetful of his constant pain, and so he praised the Lord for his ability to work. He had other things also for which he praised the Lord. He was grateful to the Lord for the faithful humble, congenial wives he had been blessed with, who found pleasure in simple lives, who could make the most of the bare necessities, who were good, economical and thrifty housekeepers, who preferred to make home attractive by its simplicity, to incurring a burden of indebtedness by incumbering it with incongruous luxuries. If their tastes had differed from his, if they had been extravagant and wasteful, and scattered while he gathered, if they had been lacking in sympathy or interest in the public duties to which he devoted so much time and attention, Thomas would have had a different story to tell of his life. His service would have been minimized and his suffering must have been greatly aggravated. His children also had brought him much comfort and comparatively little sorrow. They developed no criminal tendencies; they were virtuous, honest, industrious and frugal, and if not as full of zeal as their parents, they at least retained the faith and enjoyed and deserved the respect of their fellows. They manifested great love and respect for their parents also, and the numerous occasions upon which his posterity assembled voluntarily around the parental hearthstone, to show special honor, afforded grateful relief to his pain-racked and strenuous existence. On one of these happy occasions his posterity presented him with a gold headed cane; upon another a costly gold watch, which, of course, he appreciated--not so much for their intrinsic worth as for the love that prompted their bestowal. If any man ever loved his children, and gave them good counsel, and set before them a good example, and frequently and earnestly testified to them of the truth of the Gospel, Thomas Briggs certainly did. And if any of his children ever depart from the faith, adopt bad habits or fall into sin, they will not have their father to blame for it. As his posterity increased, and many of them scattered out into distant parts, he was no longer able to exercise the patriarchal supervision over them that he formerly had. His sons, James and Thomas, removed to Star Valley, and made new homes, and soon afterwards the latter met with a shocking accident through his team running away. One of his eyes was almost put out, and his skull was laid open for three of four inches, but through the blessing of the Lord he recovered. Wm. Ray Briggs, a grandson, met with a shocking death in Idaho, while digging a well, through having a horse fall down the well on top of him. His daughters, Mary Ann and Ann E., also died in Idaho. On the 3rd of July, 1898, his wife, who had been his faithful companion and shared his joys and sorrows for almost twenty years, passed away. All of these and other minor incidents of a fatal or sorrowful nature added to the burden of his suffering, but he bore up manfully under them, regarding death philosophically, as only a temporary separation, and never doubting that in the economy of an Allwise Creator he would yet enjoy with his loved ones an eternal reunion. The death of his wife left him bereft and lonely, and subjected him to additional hardships, but he sought and found solace in work and in devoted attention to the poor and unfortunate, a comparison of whose circumstances with his own made him frequently feel that he had very much to be thankful for. On the 11th of May, 1904, Thomas married his third wife, after living alone for nearly seven years. She was a widow named Ann Williams, whose husband died in England, where also she had left three children when she migrated to Utah for the Gospel's sake. Two months after his marriage his wife started on a trip to England, which she had contemplated long before her marriage, and for which she had money of her own to pay. She also made a subsequent trip to England two years later, to visit relatives. On the last day of 1905, Brother Briggs entered in his diary the following summary of his spiritual work for the year--blessed twenty-six children, gave thirty-four patriarchal blessings, attended eleven funerals, administered one hundred and ninety-four times to the sick (and adds his testimony that the Lord had heard his prayers;) also had done or caused to be done in the Temple in Salt Lake City one hundred and thirty-three baptisms, seventy-seven endowments and one hundred and twenty-four sealings. This year's work was not thus summarized because the showing was in excess of any previous year, but rather because he had never previously thought of totaling up his year's doings. In addition to the foregoing, he mentioned in his diary that during the year he had dedicated a number of newly erected homes and settled differences between several of the brethren. In January, 1906, Thomas records in his diary that his eyes were very bad, and he made it a subject of fervent prayer to the Lord that his eyes might be strengthened and his sight preserved for a few more years. He arose the next morning with his eyesight greatly improved, and was grateful beyond his power to express therefor. On the 24th of May, 1906, Thomas recorded in his diary that he was called to administer to Sister Mark Waddoups, whom he found to be suffering from intense pain. He earnestly besought the Lord to ease her pain, and He did so; but while his hands were still upon her head the Spirit made it known to him that she would die that day. He confidentially informed the nurse of the fact, and when he called later in the day he found she had passed away. This was in contradistinction to the positive impression he frequently received, when administering to a sick person, that he would recover. In the latter part of September, 1906, according to a casual entry in his diary, he and a number of other brethren were called to the home of Sister McNiel, in Bountiful, to administer to a very sick child who seemed to be dying. The doctor who had been treating the case was present, and afterwards admitted that he really supposed every breath the child drew, before it was administered to, would be its last, but, to his great surprise, the child immediately afterwards fell asleep, and the next morning was well. The doctor declared it the greatest manifestation of the power of God he had ever witnessed. Several entries in his diary in the early part of 1909 indicate that about that time Brother Briggs suffered an unusual amount of pain in the stump of his severed limb, due, as the doctors said, to the first operation not having been performed properly. It was accordingly deemed necessary to make a second amputation, but grave fears were expressed lest he might not be able to stand it, as he was in his 77th year. However, he felt himself that he would rather submit to it, notwithstanding the risk, than to continue to suffer indefinitely, and on the 6th of April, 1909, he underwent the operation. He rallied in a manner that surprised his friends, and six weeks later walked to meeting and back without a crutch. In November, 1909, while Sister Briggs was absent on her second trip to England, her husband had a stroke of paralysis, which has somewhat affected his speech ever since, and greatly interfered with his activity. His tongue throughout his life had been to him a specially useful member. It has been well guarded, and never had brought him into trouble. He had, by his wise counsel and fatherly advice, been able to comfort and bring peace to many of his fellows. He had for many years filled the office of a patriarch and blessed and brought solace and hope to many others besides his own posterity, but his service to others during the past five years has been very much curtailed. His mind is unusually clear and strong for one who is eighty-two years of age, his eyesight good enough for him to read without glasses, and his body fairly strong; he suffers less pain than he formerly did, and is able to walk about to a limited extent. He still works in his garden, which, however is greatly reduced. He has sold off his property, including the house he lives in (with a proviso for the support of himself and wife while they live, and their burial when they die,) and invested all the surplus in the work which he has had done for the dead. The enormous number of five thousand dead persons have been officiated for by Thomas, or by persons whom he has employed, in all the ordinances necessary for their salvation, and he still has the names of hundreds of his dead kindred to officiate for. Thus has the prediction uttered by President Brigham Young, when Thomas had but seven names, and didn't know where to obtain any more, been fulfilled. His father's charge uttered on his dying bed, to "never forget the dead," has been so faithfully obeyed that it is safe to say that Thomas will have no shame in meeting that father when he passes from mortality. The memoir and diary which Thomas compiled, and which was brought down only to the date when he was stricken with paralysis, ends with the following address to his posterity: To My Dear Children:-- "I wish to say a few words to you. I can see that in a few years from now I shall not be with you; therefore I pray for the Spirit of the Lord to be with me, to lead my mind to write such things as will be for your good. I hope that you and your children will carry them out in your lives, and that the same spirit with which I write these few lines will give you to fully understand them; for when my tongue is stilled in death, these words will live in my posterity. "I bear my testimony to you, that this is the work of the Lord, and I ask you to teach it to your children, and teach them to pray, and keep the commandments of the Lord, so that they may be free from sin. "Teach them to understand their calling in the priesthood, and impress it upon their minds, that it is of God, and not of man. "Teach them to read good literature, for trifling reading begets trifling thoughts, and trifling thoughts beget a trifling life; for bear in mind, that impressions firmly fixed on the mind, and long cherished, are not easily erased. Then, oh, how important it is that these impressions are good ones. Teach them that foolish spending is the father of poverty. Teach them never to be ashamed of work, however much learning they may be able to acquire. See that they are proud, but let their pride be of the right kind. Teach them self-reliance, and to never give up, without conquering every difficulty that they may be called upon to pass through in life. "Teach them to be too proud to wear clothes that they cannot afford; too proud to be in company that they are unable to keep up with in expenses; too proud to lie, to cheat or steal; and also too proud to be stingy to the poor, sick or afflicted, or widows, and to fatherless and motherless children. "Always have kind words to give, for they are as refreshing to the troubled heart, as rain to the parched ground. Bear in mind that little drops of rain brighten the meadows, and little drops of kindness brighten the world. "My Children, my heart is full of love for you all, but I cannot write the blessings that the Lord has in store for you if you are faithful. I hope you will preserve these few lines, and read them over as often as you can, also the 5th chapter of Alma, and live up to it, for it is the word of the Lord in these latter days, as well as in those days. And when I am in my grave, you will look upon these lines, and say that I am not forgotten, for I tell you my children, that some great things are about to transpire, that the world knows nothing of; but be of good cheer, and be humble and prayerful, and watch as well as pray, that you may stand the day of trial, for it is coming, and it is near to our doors, and so is the coming of the Son of Man. "Never give up, but stay on board the ship; she will take you safely through. "My children, for this cause I left my native land; that you may make good and valiant soldiers. "The Savior said to Peter, 'Lovest thou me?' Peter answered, and said, 'Yea Lord, thou knowest I love thee.' Then the Lord said, 'Feed my sheep.' And again he said the same words to Peter, and then, 'Feed my lambs.' And now, my children, try to realize that you have both sheep and lambs in your charge; and remember you will be called upon to give account for them. And if you can say, on the last day, 'I have done the best that I could, Father; I have fed them, and clothed them, and when the wolves were howling at them, I have watched over them night and day; and now Father, none of them have I lost,' it will be well. But if, on the other hand, you have been careless, and He should say to you, 'Where are the sheep and the lambs that I gave you,' and you are unable to give a strict account of them, you must draw your own conclusions as to the result. "Teach your children to honor the Sabbath Day, and honor the holy priesthood in all things, and do it by example. Teach them never to find fault with the prophets of the Lord. Teach them to honor their father and their mother, that their days may be long upon the land, which the Lord their God giveth them. For these promises will carry us beyond this life, to a time when the Saints will receive their inheritance on earth. "And now, my children, whatever of my follies you have seen, forgive me for the same, and I freely forgive you. You have been very good to me all the days of my life, and may the Lord bless you all for it. "I have many things to say to you. I have just been thinking of the time when I used to call all my posterity together once a year, but now they are scattered far and wide. At that time I could give them instruction, but it now rests with my children to finish the work. "My children, do not make light of the composition of these few lines, for they were written with a desire for your salvation, and if you will carry them out in your lives, they will aid you in reaching the Kingdom of God. "In conclusion, I will say that my Father in Heaven has been good to me, and may the angel of peace be with you all, through all the days of your lives. God bless you, Amen." Geo. L. Farrell's Missionary Experience CHAPTER I. VISITS BIRMINGHAM CONFERENCE--DYING GIRL HEALED WHEN ADMINISTERED TO--PREDICTION THAT SHE SHOULD BE BAPTISED FULFILLED--GOES TO UTAH, GETS MARRIED, HAS A CHILD AND DIES--OTHER CONVERSIONS IN THE CHALLIS FAMILY. IN the year 1875 Elder Geo. L. Farrell, now a Patriarch of Cache County, was a missionary in England, and presiding over the Nottingham conference. He had not been thus engaged very long when he received a letter from Elder Richard V. Morris, president of the Birmingham conference, proposing to exchange visits with him, and enjoy the novelty of traveling through one another's conference. He concluded by inviting Elder Farrell to meet him at Northampton, thence to proceed through other parts of the Birmingham conference. They accordingly met at the place named, and the host took the visitor to have lunch at the home of a member of the church by the name of Challis. As they entered the house, they noticed a young couple, man and wife, seated at a table, who, on hearing Elder Farrell introduced to Brother and Sister Challis, hastily arose and left the house. While the meal was being prepared, Elder Morris informed the guest that the young couple who had so suddenly departed were the daughter and son-in-law of their entertainers, and were members of the Church of England. While the meal was being partaken of, Elder Farrell noticed that Sister Challis had an anxious look on her face, and that she left the table several times and made brief visits to a bed room. The last time she did so she appeared dejected, which aroused the curiosity of the guest, who with solitude inquired if she had some one sick in the other room. She replied, "Yes, sir. I have a daughter in that room who has been ill and bedfast for more than two years. We have had five doctors attending her, who have all given her up. The last one just left, declaring that she is bound to die soon, and that he could do no more for her. "Don't you believe what the doctors say," responded Elder Farrell assuringly. "They don't know it all. The Lord still lives, and is ready and willing to heal your daughter, if she has faith in His promises. I would like to see your daughter." The mother shook her head doubtfully and replied: "I don't think she would be willing for you to see her, as she is a member of the Church of England, and the minister and his family and the ladies and gentlemen of the church have paid all the doctors, been extremely kind to her and have done all in their power to make her happy and comfortable. They have so embittered her against the 'Mormons' that I think it would be useless for me to tell her that you wish to see her." "Notwithstanding all that," said the Elder, "I still feel that I would like to see her. Please do me the favor to go and tell her who I am, and that I must see her." The mother went into the room and was absent several minutes. Elder Morris in the meantime said: "I think you will not get to see her, for I have tried and have failed. Therefore I will go down the street a block and a half to No. 120, and if you don't get to see her come there, and you will find me." After awhile Mother Challis reappeared looking more cheerful, and exclaimed, "Brother Farrell, she is willing for you to come in and see her!" Entering the bedroom, he saw the most emaciated girl he thought he had ever beheld, bolstered up in bed, with a chair in front of her, upon which, and also behind her, pillows were piled to keep her from falling over. A coverlet was drawn up over the pillows in front of her, and upon it her bony and colorless hands were outstretched. The Elder approached, and, taking her gently by the right hand expressed his sympathy for her suffering. She simply bowed her head in response, for she was too weak to speak above a whisper. There was a small table with a large Bible on it near the bed. Seating himself and taking the bible upon his lap, Elder Farrell opened it mechanically, and before his eyes were the words of the Savior, commanding His apostles to go into all the world and preach the Gospel, which he read aloud. When he came to that part in which the Lord promised that certain signs should follow those who believed--that the sick should be healed, that devils should be cast out; that if they drank any deadly thing it would not hurt them, etc., he read that aloud also, and then quoted from James the declaration that the prayer of faith should save the sick, and that the Lord would raise him up. He then called the girl's attention to the fact that he had not specially selected these passages, but that the Bible had fallen open as he placed it in his lap, and he had read the first passage his eye caught sight of. He then declared to her that he and the other Latter-day Saint missionaries held the same priest-hood that the early-day apostles held; that they were sent out to preach the same Gospel that they were, and that they were preaching it in the same manner--without money and without price; that they had authority to anoint the sick with oil and pray for them just as the first apostles had, and that the Lord was just as ready and willing to raise them up as He ever was. He testified to her that he had known hundreds of sick people to be healed, and assured her that if she had faith she could be healed. On concluding he noticed the sick girl crook her finger as a means of beckoning to her mother, who immediately approached and put her ear close to her daughter's mouth, and listened for awhile. When she arose she said, "Brother Farrell, she wants to know if you will anoint her with oil and bless her." "Certainly, I will be glad to do so, replied the Elder. Have you any oil?" The mother replied that she had no oil, but said she would go out and buy some. "All right, said the Elder, you please buy a bottle of olive oil, and while you are out call at No. 120 and ask Elder Morris to come up, and we will anoint and bless her." While the mother was absent Elder Farrell talked encouragingly to the girl, and when the oil arrived the missionaries proceeded to bless and consecrate it, Elder Morris offering the prayer. The mother was then asked to inquire of her daughter who she would like to anoint her and the girl pointed to Elder Farrell to signify that he was her choice. He anointed her head and the bare part of her neck and arms and the palms of her hands, which seemed very feverish, after which the mother asked the girl who she would like to lead in the prayer of confirmation. Again she indicated that she preferred Elder Farrell to do so. In offering the prayer Elder Farrell afterwards declared that he had never before experienced such a feeling. The Spirit seemed to take complete possession of his mind, and while he felt a positive assurance that she was going to recover, he could scarcely recall all that he said. The Elders soon afterwards bade the family good by and left. While walking down the street towards their lodgings Elder Morris exclaimed "Brother Farrell, you frightened me! You promised that girl that if she had faith she would walk to the water and be baptized within three months. She hasn't been out of that bed for two years, to my certain knowledge." "I can't help it, Brother Morris. It wasn't I who did it. It was the Lord. I never was so led by the Spirit in administering to a person in my life. The Lord is able to fulfill it. You watch and see if He doesn't do it." He promised to do so, but in about one month he was released to return home. Before starting home, however, he told sister Challis that Elder Farrell would be in Northampton on a certain day, and would probably call and see the family. When he arrived at the house he found the sick girl sitting up, knitting a woolen shawl with large wooden needles. On seeing him entering the house she exclaimed enthusiastically, "Oh here is Mr. Farrell! I have never taken a particle of medicine since you left. I told the minister that you had anointed me with oil and promised me that I would get well, and I know that the Lord is going to heal me. You see that I can already talk above a whisper. Now I want you to administer to me again." He accordingly anointed her head with oil and prayed earnestly for her complete recovery. She declared immediately afterward that she felt better already, and expressed confidence that all the promises made as to her recovery would be fulfilled, as some of them already had been. She also informed her visitor that the Church of England minister and all the members of his congregation who had been so attentive to her had ceased to take any interest in her case, and never more called to see her. She seemed gratified rather than otherwise, however, that they had evidently given her up as hopelessly lost to them. Some time later Elder Farrell received a letter from the sick girl, announcing that her father was going to take her in a carriage on the following Sunday for a twelve mile trip in the country, to old Sister Underwood's, near Stanwick, and wanted him to call there and baptize her. Brother Platte D. Lyman was at that time associated with Brother Farrell as a traveling Elder, and he was allowed to read the letter. He expressed a desire to accompany him, and Brother Farrell consented. The day following the two Elders went to a town called Offord, where an old farmer had opened his barn and seated it for them to hold a meeting in. A stand had also been built for the speakers and singers to occupy, and the singers had come from Stanwick, fifteen miles away. A good sized congregation assembled in the barn, and an interesting, spirited meeting was held. While Elder Farrell was speaking he noticed a lady sitting about twenty feet in front of him, wearing a red shawl. He was impressed with the conviction that she was going to be baptized, and afterwards while the choir was singing he pointed her out to Elder Lyman, and told him she would soon be baptized. Elder Lyman inquired who she was. "I don't know her name," replied his companion, "and never saw her before, but something tells me that she is going to be baptized." Elder Lyman remarked that he would bear that prediction in mind, and see if it was ever fulfilled. After reading the letter from the sick girl, Elder Lyman had expressed a desire to meet her, and he was accordingly invited to be present on the occasion of her baptism. When the missionaries reached Mrs. Underwood's house they found she lived next door to a hotel, around which a number of guests were seen loitering. Sister Underwood cautioned the Elders not to attempt to baptize while it was light or let the guests at the hotel know what they were going to do, lest they might raise a row. So they decided to remain in the house and wait until after ten o'clock. Just before that hour a loud rap on the door was heard, and Sister Underwood jumped up and blew the lamp out, at the same time exclaiming to those near her that their plans had been discovered, and a riot was about to be started. Elder Farrell said he would answer the door, and the rest of the folks went into another room. On opening the door a voice outside was heard to inquire. "Is Mr. Farrell here?" The voice was recognized as that of a man named Baker whose wife Elder Farrell had baptized some time before. On being invited in, he said, "Here is a lady and a young man who learned that you were going to baptize here tonight. She told her husband that she had to be baptized--that she could not rest any more until she was baptized. He gave his consent, and went to bed to sleep while she came here." A light having been procured so that those present could see one another, Elder Lyman whispered to Elder Farrell, "I believe that is the woman who had the red shawl on, and who was in the barn last Sunday while you were preaching." He replied that he would soon find out, and, accosting the lady, he asked when she had heard the Gospel preached. The reply was: "I have heard you preach at Offord several times." He then inquired: "When did you make up your mind to be baptized?" The reply was, "Right while you were preaching in that barn at Offord. I made up my mind that the first time I heard that you were going to baptize I would come, and here I am!" It was soon arranged that Elder Farrell would proceed to the water about fifty yards distant with the new arrivals, and while he was baptizing them Elder Lyman and Mr. Baker could be carrying the sick girl to the water in a chair, while Sister Underwood could walk behind and hold the chair, to keep it from tipping. The latter party not having arrived at the water by the time the man and woman were baptized, Elder Farrell started towards the house and met them coming very slowly, and, to his surprise, found the sick girl not being carried in a chair, but walking. He exclaimed on seeing her, "Why Nellie, you are walking!" "Yes," she said, "I told Brother Lyman and Mr. Baker if they would let me take their arms I felt that I could walk. If you remember, when you first blessed me you promised me that I should be able, if I had faith, to walk to the water within three months, and the three months will be up to-morrow." "The Lord bless you for your faith!" said the Elder, and, leading her into the water until it came up to her waist, he added, "Now you may take your two hands and throw water over your body as much as you like, to get used to the temperature, for I am going to bury you in the water eight times--once for the remission of your sins, and seven times for the restoration of your health. Do you think you can stand it?" [A] [Footnote A: This is not a doctrinal treatise nor a portrayal of the approved methods of performing ordinances, but a simple narrative of what actually occurred. Baptism by immersion is an ordinance by which repentant believers are initiated into the Church, and is also for the remission of sins. There is no warrant in revelation ancient or modern for the immersion of a person for the restoration of his health, anointing with oil and the prayer of faith being the ordinance for that purpose. However, baptism (a single immersion) as a means of restoring health has been practised in the Church from a very early period, originating probably with cures that were apparently traceable to baptism. Instances of persons affected with serious ailments being miraculously healed on accepting the Gospel have been somewhat numerous, and have occurred all through the history of the Church, due doubtless to the faith exhibited, and it is not surprising that persons should associate in their minds the cure with the rite of baptism. Possibly Elder Farrell had the case of Naaman the leper in his mind, who was healed on obeying the requirement of the Prophet Elisha, to wash seven times in the river Jordan. It was a sublime test of faith that he subjected the invalid girl to. He might have added in her case, in the words of the Savior: "Thy faith hath made thee whole," for it was her faith, and not any magic in the number seven, that brought her the blessing.] She replied "Oh, yes; if you take hold of me, I have full faith." Calling out to Elder Lyman who stood upon the bank, Elder Farrell said: "Now count upon your fingers as I baptize her, and when she has been buried under the water eight times please tell me." He did so, and at the conclusion of the ceremony the girl, who had stood the ordeal remarkably well, was seated upon a chair and thus carried into the house. After dry daiment had been resumed, the newly baptized persons were confirmed, and when Elder Farrell was confirming the girl, being prompted by the Spirit, he promised her that if she would continue to have faith she would live to go to Zion and become a mother in Israel. When supper had been partaken of and the dishes cleared away, a brief time was spent in chatting, and a general time of rejoicing indulged in. The girl was full of vivacity and enthusiasm, and declared that she was completely healed, and praised the Lord therefor. Soon afterwards Elder Farrell was released to return from his mission, arriving at his home July 10, 1876. He came down to Salt Lake City to attend conference as usual in the following October, and having had a request from Sister Clark, of Stanwick, while he was still in England to call upon her sister in Salt Lake as soon as he could after his arrival, and, as she lived near the depot, he made his way there when he alighted from the train. To his great surprise and pleasure, he found Brother Challis and his daughter Nellie there. After greeting them he inquired: "Nellie, where is your Mother?" She replied: "Brother Farrell, mother took sick, and I sat up with her and waited on her nine days and nights without removing my clothing to obtain sleep, and my poor mother died, and I have not been sick one minute. And here I am in Zion, thank the Lord. Every word that you promised has been fulfilled thus far. And now we want to go to your part of the country to live, so that we may see you often. Do you think you could find father a place to work near your home at shoe-making?" The next day Elder Farrell attended conference and sat by Brother Samuel Parkinson, of Franklin, who was a merchant, and conducted a large store. Having the request in mind, he inquired of Brother Parkinson if there was a shoe maker in Franklin. He said "No sir, but I wish we had one." Elder Farrell then told him of Brother Challis having arrived from England and wanting to locate in Cache Valley. He inquired if he was a poor man, and being told that he was, said: "Tell him to come to Franklin. I will furnish him a shop to work in free of charge. He can bring what shoes he makes into the store, and I will dispose of the same and pay him." The father and daughter went to Franklin to live, and Brother Parkinson did as he promised to. Elder Farrell presided over the U. O. Store, tannery and shoe shop in Smithfield, and Brother Challis used to come from Franklin every week to buy his leather from the tannery; and used to frequently tell him how nicely they were getting along. As soon as winter started Elder Farrell was appointed to preside over the Y. M. M. I. A. of the whole stake, and went around and organized the associations or set in order those that had been organized. On one occasion he went to Franklin, and held a very interesting meeting. After the meeting closed a lady accosted him and shook hands very heartily. Brother Farrell said, "You seem to know me, but I do not recognize you. What is your name, please?" She replied, "My name is Nellie Challis, and I want you to go home and stay all night with us." He expressed great surprise at the improvement in her appearance, rallied her about her double chin and accepted her invitation with thanks. When they reached the Challis home and were quietly seated around the fire, Nellie said confidentially, "Brother Farrell, I am going to be married." In surprise her visitor inquired to whom. "To the presiding teacher of this ward, Brother Lowe." "The Lord bless you, Sister Nellie; you are going to get as good a man as there is in this town," said Elder Farrell, shaking her hand in congratulation. Brother Challis continued to call at the tannery to purchase supplies of leather, and he and Elder Farrell frequently met, and never without his daughter being inquired about. First it was learned that she was married and very happy. Then about a year later news came that a child had been born. Soon afterwards Elder Farrell received a letter from Franklin with a black border around it. On opening it he saw at once it was from Father Challis. It contained sad news: Nellie had never fully rallied after her babe was born. Anxious neighbors and friends surrounded her, and all that they and medical skill could do to save her life was done, but all in vain. As the end approached she sat up in bed, and bore a fervent testimony to the houseful of friends who surrounded her. She told them not to mourn for her, but to thank the Lord for his merciful kindness to her in prolonging her life, enabling her to understand and accept the Gospel, to come to Zion, obtain a good husband and become a mother in Israel--all as predicted by Elder Farrell in England when there seemed so little hope of her living. She requested that word be sent to Elder Farrell that she had lived to see his words fulfilled, and that now she was ready to die, as she felt that it was the Lord's will. After talking thus for two hours, she bade all present an affectionate good by, lay back in bed and was dead in two minutes. Since that time several of the women who had heard Nellie tell of the marvelous blessings that had come to her in response to the prayers and promises of Elder Farrell, have themselves when ill journeyed to Smithfield to get him to administer to them, and their faith has generally been rewarded. Another sequel to that first visit of Elder Farrell to Northampton may be mentioned. The daughter and son-in-law of Brother Challis who left the house in such haste when he first entered it; because they did not want to speak to a "Mormon," have both since investigated "Mormonism" and embraced the Gospel. They also have come to Zion and located at Franklin, and the young man has filled a faithful mission to England and returned home, and is now numbered among the enterprising and prosperous business men of Franklin. CHAPTER II. MR. CLARK'S INTOLERANCE--ELDER FARRELL'S INFLUENCE OVER HIM--BAPTISMS IN STANWICK--CLARK FAMILY MIGRATE. ON LEAVING the town of Northampton, Elders Morris and Farrell proceeded to the town of Stanwick, and held an out-door meeting the same evening they arrived there. At the close of the meeting a Mrs. Baker accosted Elder Farrell and said she would like to be baptized. He asked her if she ever heard the Gospel preached before. She said she had heard it a great many times, but that his talk that evening had convinced her that she should no longer hesitate about embracing it. He inquired if her husband was willing, and she replied that if she wanted to, he would not object. They went out about half a mile from the town and baptized her in a beautiful pond, and then walked back to town. She invited the Elders to go home with her, where they engaged her husband in conversation while she changed her wet for dry clothing. Elder Morris soon excused himself, leaving his companion to talk with Mr. Baker while he called upon the Clark family, close neighbors. Mrs. Clark and one of her daughters were members of the Church, but her husband was not. After awhile Mr. and Mrs. Baker and Elder Farrell also went over to the Clark residence. When they arrived there Elder Morris and Mr. Clark were engaged in a heated dispute, which threatened to develop into a quarrel. Elder Farrell exclaimed as he entered the house, "What in the world is the matter!" Mr. Clark declared he had only asked Mr. Morris a few questions about his religion, which, being answered, he said he didn't believe a word of it. Elder Morris had responded that if he didn't believe he would be damned, and quoted the words of the Savior to prove it. Mr. Clark thought he deserved more consideration, inasmuch as he had entertained the Elders, and offered them the use of a room to occupy whenever they wished. While Elder Farrell was trying to pacify him and reason with him on religion in general, Sister Baker persuaded Elder Morris to return with her to her home. Mr. Clark asked a great many questions, all of which were promptly answered, and generally to his satisfaction. He still insisted, however, that he did not believe in "Mormonism." "Do you believe there is a God?" the Elder asked. "I believe," he replied, "there is some one ahead of us, who knows more than we do. You men call him God. He knew when I was born whether I would be damned or saved. If I was born to be damned, what is the use of me praying? It would not help me." He went on to tell how he had abused his wife for being a "Mormon." He said if she went to meeting at night he would lock the door, and keep her out all night; but it made no difference; she kept on going to the meetings, and he kept on locking her out. His wife had a sister who was a "Mormon," and who had already emigrated to Utah. He said he went home one evening and found his wife writing a letter. He inquired who she was writing to, she replied that she was writing to Lizzie, her sister, in Salt Lake. He declared that he did not believe it, and accused her of writing to "Mormon" Elders. He demanded that she show him the letter, and she indignantly refused to do so, saying if he wouldn't take her word for it, she would not gratify him by showing him the letter. At that he seized her hands and tried to wrench the letter therefrom. She struggled to retain it, and he threw her to the floor. The letter stuck out between her fingers as he held her on the floor near the fireplace, and he pushed her bands up to the fire to burn the letter. She screamed, and her little boy nine years old, who was playing outside the house, came running in, and, seizing a stick of wood, struck his father across the face with it. When he arose the next morning his eyes were black and swollen, and his hands were burned. His wife bandaged his hands and put them in a sling; for a day or two he was about the worst used up man he had ever seen, with both eyes discolored and both hands burned, swollen and in a sling. He made up his mind then, he said, never to say another word to his wife about "Mormonism," but allow her to believe what she liked. "And do you really believe," Elder Farrell asked, "that every man and woman is born to be damned or saved?" "I certainly do with all my heart," Mr. Clark replied. "Well," was the response, "I want you to excuse me, but I must say that you are about the most unreasonable man I have ever met in this country." Springing to his feet, as though his anger was getting beyond control, he demanded that Elder Farrell prove it. The reply was: "Your wife, according to your own words, was born a 'Mormon,' and cannot help herself. Don't you see how unreasonable you have been in locking her out of the house night after night, trying to burn her and indulging in other cruelty?" Mr. Clark retorted: "I will never say a word to her again about religion. She can go to Utah with you if she wants to, and I'll not say a word to her." "I don't want her," said Elder Farrell, "I have plenty of wives of my own." "Do you have more than one?" inquired Mr. Clark. "Yes," was the response. "I have two wives and sixteen children." "Well," said Mr. Clark, "I think more of you than any other 'Mormon' I have met for your honesty. Others won't tell it, but you have honestly confessed it." "Now," added the Elder, "I want to tell you that God lives and I am sent here to preach the Gospel of His Son Jesus Christ. If you repent of your sins and are baptized for their remission, and live your religion like a good, faithful Latter-day Saint you shall enjoy life to a good old age, and your last days shall be the best and happiest days of your life. You will enjoy the society of your family and your wife and children will enjoy your company. You will grow fond of attending the meetings of the Latter-day Saints, and in time be glad to repent of your sins and be baptized for the remission of them." Just then the clock struck one, and Mr. Clark remarked, "Well, it is an hour past midnight. I am sorry I have kept you up so long. I will take you up to bed, and you remain there until I call you in the morning. I will call you in time for you to arise and get your breakfast, and from this time forth, whenever you come to Stanwick, come direct to my house, and make it your home; and if you advise when you are coming I will have one of my daughters go out and notify the people when you will be here. We will be most happy to receive you, and we will come and sing for you at your meetings." From that time Elder Farrell always went to the Clark home on visiting Stanwick, and the family furnished music for the meetings, Mr. Clark playing the violin and singing tenor, and in other ways proving a good and true friend. When Bishop Morris was released to return home he was succeeded as president of the Birmingham conference by Bishop William H. Maughan. Elder Farrell accompanied him on his first round and introduced him to the Clark family, as being among his best friends. After Elder Maughan had been there about nine months, and had become well acquainted with the Clark family, two of the daughters who had not yet joined the Church induced Bishop Maughan to ask their father's consent for him to baptize them. Mr. Clark impatiently blurted out: "If they talk baptism to me they cannot live in my home." This was on Sunday evening. On Monday Bishop Maughan, finding it useless to try to reconcile Mr. Clark, left for Birmingham, and on Tuesday Elder Farrell called at Stanwick, in making the round of his conference. On leaving Nottingham, his headquarters, he had left word for any letters that might come for him during his absence to be forwarded to Stanwick, care of Jonah Clark. Sister Clark had told him on his arrival about Bishop Maughan asking her husband's consent to baptize her two daughters, and of his refusal. She begged of him to try, saying that Mr. Clark thought more of him than any other Elder he had met. He told her he would do so. The next morning when the mail came it brought some letters for Elder Farrell, one of which was from Liverpool. On opening it he learned that President Brigham Young had sent word to the President of the mission to release him to return home, as the person who had succeeded him as tithing clerk for Cache valley was unable to attend to the work, and they wanted Elder Farrell home to resume his position in that respect. Mr Clark was about to leave home for his work, and when he approached Elder Farrell to bid him good bye, the latter said, "Wait a moment; I want to read this letter to you," meaning the letter he had received concerning his release. When he had heard it he said, "Well, Elder Farrell, I think more of you than any 'Mormon' Elder I ever met in my life, and if there is anything in my house that you want, all you have to do is to name it, and it shall be yours." The Elder replied, "Thank you, that is all I want you to say; I don't want your property but here are your two daughters, Annie and Lilla; they want me to baptize them before I leave, and I would not do so without your permission. All I want you to say is 'Yes.'" He dropped his head into his hands for about one half minute, then said: "Mr. Farrell, if they believe 'Mormonism' with all their hearts, and they want you to baptize them, I say Yes." The girls and their mother who had been in the next room, listening, rushed in crying for joy, and thanked him for his kindness, and then he cried too, and Elder Farrell couldn't help shedding tears of joy also. Controlling his feelings, he said, "Mr. Clark, you remember the last five persons I baptized down in the pond of water. Some of the people announced in the newspaper that if I ever baptized any more there they would duck me as long as I had breath. These people know that you don't like the 'Mormons,' and I want you to go out in another direction and find a good place to baptize the girls, and when evening comes you and I can go down and the girls may follow us, and be baptized without the people knowing anything about it." He replied, "All right, Mr. Farrell. I'll not work to-day, but will go and find a suitable place." He returned some time later saying he had found a place about a mile and a half east. He spent the rest of the day mostly in conversation with Elder Farrell. In the meantime a thunder storm occurred and a heavy shower followed. A bed of water cress about six feet wide grew at the bottom of the Clark garden, and Elder Farrell walked down there to gather some water cress for supper. While doing so he heard the sound of running water the opposite side of the garden wall, where there was an orchard. He stepped across the water cress bed and looked over the wall and there saw a stream of water about four feet wide (doubtless swollen by the recent shower,) and just about twenty feet down stream two posts stood--one in either bank. He called Mr. Clark to come down and notice the stream, and asked him if he could find three boards, a foot wide, to drop in the stream above the posts, to form a dam, thus making the stream deep enough to baptize in, and so secluded that no one would notice them or suspect what was going on. It was also suggested that Mr. Clark arrange a safe bridge across the water cress bed, which he immediately complied with, by taking the kitchen door off its hinges and laying it down there to be walked over, and also made steps to descend into the water. Along towards evening Elder Farrell set out to walk to Mr. Baker's, who was always on hand to lend him a pair of pants and high topped rubber boots to wear when he was baptizing. He had not proceeded far when someone approached him behind, and clutched him by the arm. Turning around he faced Mr. Baker, who inquired if he was going to his house. Elder Farrell replied that he was, for the purpose of getting his uniform to wear in baptizing. Surprised, he next inquired who was to be baptized, and was told that it was Annie and Lilla Clark. "Well, bless me," Mr. Baker exclaimed, "it was only on Sunday last that Bishop Maughan asked if he could baptize the girls, and was told by the father that if they talked baptism to him they could not live in his house." Elder Farrell explained that Mr. Clark had not only given his consent, but had prepared a place in which to baptize them. "Well," said Mr. Baker, "that is wonderful! I can't stand it any longer. Mr. Farrell, will you baptize me too?" Elder Farrell replied that he would be pleased to do so. On reaching the Baker home Mrs. Baker was asked to get the "uniform," as Elder Farrell was going to do some baptizing. She inquired who was going to be baptized and her husband replied: "The Clark girls and Charlie Baker." The good woman raised her hands in ecstacy, and exclaimed: "Well, the Lord be praised!" Just then Mr. Baker's apprentice, a young man about seventeen years of age, came running in from the next room, and eagerly asked: "Elder Farrell, will you please baptize me?" Elder Farrell inquired if his parents were willing, and he replied that he dare not tell them anything about it. He was advised to go straightway to them and tell them frankly that he wanted to be baptized: that Elder Farrell was going to do some baptizing that evening, and that he thought it would make a better boy of him if they would only consent. He walked towards his home very slowly, and with apparent reluctance, but he was soon seen coming back on the run, and bubbling over with happiness, for his parents were willing that he should be baptized. When Elder Farrell was about to descend into the water he gave Mr. Clark a pocket handkerchief, and told him to stand on the bank and help each one down into the water, and, after he was baptized, to help him out again, and when he was safely on the bank to wipe the water out of his eyes. He did so, and his wife told Elder Farrell the next morning that he had never felt happier in his life than when assisting the people in and out of the water. She begged him to go and wake Elder Farrell up and be baptized by him, but he said "No." The next morning after breakfast Mr. Clark said: "Now Mr. Farrell, I am going to walk with you to the station, and carry your valise. I may never see you again." When they got out of town he stopped Elder Farrell, and, standing in front of him, said: "I want to tell you that you have made a 'Mormon' of me from the ground up, and I cannot help myself; but I will never be baptized until I pay for every bill or account that I owe; then if anyone says anything to me about being baptized I will tell him it is none of his business; that I am not beholden to him, but if you are in this country and one hundred miles away I shall want you to come and baptize me." When they reached the train Mr. Clark bade the Elder good bye, while tears ran down his cheeks. He also thanked him for his good advice and teachings, and the good example he had set before him and the world, and said he hoped to see him again. Three months after Elder Farrell arrived home he received a letter from Mr. Clark stating that he had been baptized, and had stood in the meeting of the Saints and borne his testimony to the truth of the Gospel, in the house which he and a few other residents of Stanwick had generously leased and paid the rent on for one year in advance, so that Elder Farrell would not be under the necessity of preaching out in the open air. He knew the Gospel was true, and that it would save and exalt mankind inas-much as they were true and faithful to its principles. In two years from that time Mr. Clark and his family arrived in Salt Lake City, and in course of time removed to Smithfield, where he worked at his trade as shoemaker. He did well and entered all work that he did in a book, and at the close of every year took that book to the Bishop and had a careful computation made of his earnings and paid one-tenth for tithing. The whole Clark family joined the choir, and the father continued to take his part in the choir until he was past 87 years of age and had grown so weak that other members used to be under the necessity of helping him up the stairway. He died just before he was 88 years of age, a firm and consistent Latter-day Saint, and up to the last manifested the utmost respect for Elder Farrell, and also taught his family to respect him and seek his counsel. His family are all faithful members of the Church, and are now residing in Cache County, Utah, and doing well. Prepared For the Gospel JOHN ANDERSON'S SEARCH FOR THE TRUTH--PROVIDENTIAL WAY IN WHICH HE WAS FIRST LED TO ATTEND A MEETING OF THE SAINTS--EMBRACED THE GOSPEL--FIRM ADHERENCE THERETO. IT IS probably a fact, though it may not be possible at this late date to prove it, that a very large proportion of the early converts to the Gospel were, at the time its message reached them, and for years before, dissatisfied with the creeds of the day, and were searching for the Truth as portrayed in the Bible. One of the early converts to the Gospel in Scotland was John Anderson, a native of Leith, who is a typical example of the class mentioned. His daughter, Mrs. David Smellie, who died in the year 1909, has left a sketch of his life written by her own hand, substantially as follows: My parents had a family of twelve children, six sons and six daughters. I was their seventh child, and the first one born after my father joined the church of Jesus Christ of Latter-day Saints. This step he took in the year 1840, and I will here relate how he became acquainted with the peculiar people called "Mormons." He was an intelligent, studious man, of a very fixed purpose when once resolved. My dear mother was like him in that respect. In the early years of their married life they were members of the United Presbyterian church, but became dissatisfied with that sect, my parents not being able to see the need of a man having to go to college so many years to learn to preach the Gospel of Jesus Christ. They then became associated with a body of religious worshippers called Separatists, who did not believe in clergymen or infant sprinkling. This suited them better, as being more scriptural. In the year 1839 my father's mind was directed to the necessity of baptism for the remission of sins, and the laying on of hands for the conferring of the Holy Ghost, by one having authority. These the Bible told him were among the first principles of the Gospel. But where was he to find one who claimed such authority? He knew none, and yet the Bible indicated that these ordinances were to be performed by one who was called of God as was Aaron--by revelation. My father put those views before the Separatist brethren, who, after due consideration, requested him either to give up his ideas or leave the sect. He therefore left, but my mother remained with them. The year 1840 found my father in this frame of mind. In the meantime he studied the New Testament scriptures, and his previous convictions were increased. But what was he to do? The Lord had ceased to speak from the heavens--had not done so since the days of the early Christians. The world said: "It was not necessary, as the Bible contained all that was needful." I will here insert a short story which will help to illustrate the point in view: John Wesley, wishing other lands to hear the message he held forth, assumed to ordain Coke and others to be bishops, to carry Methodism, and on this point he and his brother Charles became divided, after being so firmly united in the cause. This was the wedge that split them. Charles did not believe that either had the power to ordain others, and he opposed the scheme. John went ahead, assumed the authority, and laid his hands on the head of Mr. Coke and ordained him a bishop, a position Wesley himself never held. Charles grew angry at this, and remarked: "How easily are bishops made By man's or woman's whim; Wesley his hands has laid on Coke But who laid hands on him?" On Sunday afternoon in October, 1840, my parents were visited by my mother's sister's husband--Uncle John Grieve, who resided in Edinburgh. In the course of conversation he informed them that a celebrated clergyman was to preach in Edinburgh that same evening, and invited my father to accompany him to hear this man speak. He consented, and together they set out to walk from Leith to Edinburgh, a distance of two miles. They had reached a place called "Dickson's Nursery," which was about half way, when suddenly my father felt that he could not proceed any farther. Uncle John walked on a few steps, thinking my father would follow, then turned and inquired if he was not coming. Father replied, "John, I can go no farther with you to-night." Uncle John insisted upon his going, but all in vain. Father declared that he could not lift his feet-they seemed sealed to the ground, and he felt that he must go back. Just as soon as he had said "Good evening" my father's feet were loosed from the ground. He walked towards Leith until he reached the street which led to his home, called Kirkgate. Then something prompted him to take the street to the right, called Constitution. Down the street he walked until he came to an entrance leading to the "Mason's Lodge," which entrance was called a "pind." This was an arched alley-way, leading to buildings in the rear, where the Mason's hall was situated. At this "pind" stood an old, fresh-complexioned man, dressed in home-spun clothes. He bade my father "Good evening," and inquired if he was aware that the new sect called Latter-day Saints were to hold meeting in the Mason's hall that evening. Father replied that he was not, whereupon the old man invited him to attend, and led the way into the hall, where he put father into a good seat. My father turned around to thank him for his courtesy, but he was gone, and he never saw him again; but to the last he maintained that the old man was one of "the Three Nephites." The speakers were Orson Pratt and George D. Watt. They preached the first principles of the Gospel, and claimed that the Lord had again spoken from the heavens and restored the everlasting Gospel in its fullness, with the gifts and blessings belonging to the same. They declared too that the Lord had promised that the Gospel would never again be taken from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness. My father sat listening and amazed at the good news--just what he had been waiting for, and it seemed to fit into his heart. The precious seed did indeed fall into fertile soil, and it bore "a hundred fold." To hear was to investigate; to investigate was to embrace the new and everlasting Gospel which the Lord had again restored to the earth, and which He in His loving kindness had gradually prepared my father to receive. My father rejoiced greatly, for he realized he had indeed found the "pearl of great price." This jewel he wore and prized for forty-five years. He died December 19, 1885, in the 81st year of his age; and so valiant a soldier was he in the cause of truth that it was said of him "he did not owe his country one testimony." One day while sitting by his bedside shortly before he passed away (I don't like to say "died", for father did not die, he only fell asleep and O, so gently; just like a tired child,) I inquired if there was any message he would like to leave for those of his family who were out of the reach of his voice. He replied, "Yes, tell them from their father if they have gone outside of the fold, to get in again just as soon as ever they can." I feel prompted to record a few facts in the life of my father which may be of interest to those who may read this, although my father never desired me to do so. They will show that the Lord was with him to uphold, defend and bless him. As I stated previously, he was ever ready to expound and maintain the principles of the Gospel, and many of his former friends and acquaintances turned very bitter against him because of his fidelity to his convictions. One of these was a sea captain named Robert Storm. Father had made boots for him and his crew for a long time, but, because of the change in his religious opinions, he became very bitter and withdrew his custom. My father was in the habit of taking a daily constitutional walk down Leith pier. One day as he was coming up the pier he saw the vessel Robert Storm was master of being towed down the river on her way to France. Father took off his hat and waved a parting adieu. To this act of courtesy Robert Storm responded with a look of scorn. Father was impressed to say, "Robert Storm, you will never have the opportunity to do that again to me." Some eight or ten days afterwards a severe storm swept the English Channel. One afternoon just at this time father heard the postman call out his name in the stairway. This was the custom in tenement houses, and the person so called was expected to go out and get his letters. Father received from the postman a letter addressed to him in a clear, bold hand, sealed with wax, as was the custom, envelopes not then having come into fashion. (Letters were written on a large double sheet of paper folded neatly and sealed with wax.) It bore the London postmark, and contained a statement that Robert Storm was drowned at sea on a certain day and where it occurred, indicating that it was in the English Channel, but bore no signature. Father had gone direct to his workroom when he received the letter, and as soon as he had read it he laid it down on his work seat, and crossed through the lobby into the kitchen to get my mother to come and read it also. She immediately followed him into his workroom, when to his surprise he discovered the letter was gone, and yet no living person had been there during his absence. The Lord had sent that letter, it had performed its mission, and was taken away. By and by an account of the wreck was read in the newspaper, which stated that it had taken place in the English Channel. Thus was my father's prediction fulfilled. In illustration of the character of my father I have heard it related that a certain Elder W...... (his name is suppressed for the sake of his relatives) presided over the Edinburgh branch at a period in the early history of the Church there. One evening after the regular Sunday evening service was over he called upon the members holding the priesthood to remain and hold a kind of council meeting. At this meeting Elder W...... proposed that certain funds belonging to the conference, collected for a certain purpose, be used for an entirely different purpose, in which he was personally interested. My father being a very conscientious man, protested against this proceeding, and said, seeing the Edinburgh conference had given this money for a special purpose, they as custodians had no authority to use it in any other direction without the consent of the donors. Elder W......, indignant at my father's presuming to oppose him or his wishes, arose and proposed that, seeing that John Anderson had been guilty of dictating to him, a superior officer, he be cut off the Church of Jesus Christ of Latter-day Saints. A show of hands was called for, and in less time than it takes to tell it the vote carried. My father remained quiet until the matter was settled, then he arose and requested permission to speak. The request being granted, he said: "Brethren, all I desire to say is that ...... ...... W......, (mentioning his name in full) will be out of the Church of Jesus Christ of Latter-day Saints when I am in it." My father renewed his covenants the following week, and continued an honorable member during his life. He died holding the office of a High Priest, while Elder W.... died a poor outcast and apostate. My father remained in Scotland, laboring in the Gospel cause, both at home and elsewhere, paying his tithing, and trusting in the Lord for his promised blessing until the year 1863. Previous to this period he had at various times requested my mother to accompany him to Utah. This she refused to do, not being able to see the Gospel light. Then father decided to gather with the Saints, taking his youngest son with him, and leaving four daughters, two married and two single, with their mother. Shortly before leaving Scotland my father, in conversation with one of the brethren, expressed his regret at leaving his wife and daughters behind him. The brother told him to be of good courage, for his wife and family would follow him, and that he would live to see the promise fulfilled. Father could scarcely believe this prediction, it appeared so very unlikely to ever come to pass. However, he trusted in the Lord, knowing that He "moves in a mysterious way, His wonders to perform," and surely in the case of my father's family this was exemplified to a wonderful degree. The prophecy concerning the gathering of my father's family was fulfilled to the letter, for he had the satisfaction of receiving us all in Salt Lake City. He located at 54 East First South Street, where he built a good comfortable house, in which he lived until called to his final rest. A Prediction and Its Fulfillment PREDICTION THAT AN APPARENTLY BARREN WOMAN WOULD GIVE BIRTH TO A SON--ITS LITERAL FULFILLMENT--THAT SON'S REVERENCE FOR THE ELDER WHO MADE THE PREDICTION. ACCORDING to the Scriptures, prophecy was one of the gift which should characterize the Church in the last days, and thousands can attest that the gift has been enjoyed by the Latter-day Saints to a marked degree. Under the influence of the Spirit of the Lord many of the Elders have made predictions that have really frightened themselves when they have contemplated them afterwards, for it was only by the eye of the Spirit they could see any probability of their fulfillment. A case in point is related by Elder C., who filled a mission in England in the early sixties. He, in company with the president of the mission and several other Elders, visited a branch of the Church in which a large number of Saints had made preparations to migrate to Utah, and who desired a blessing under the hands of the Elders before undertaking the journey. It came Elder C.'s turn to bless a. sister who had been married a good many years, but who had no children. She was not perhaps as old as her appearance indicated, but her hair was almost white. In the course of the blessing pronounced upon her Elder C., under the prompting of the Spirit, promised that she should journey safely to Zion and there establish and enjoy a comfortable home, and give birth to a son who would live to call her blessed. In a spirit of fun the other Elders afterwards jollied Elder C. a good deal about the promise he had made that sister, telling him he had better look at the color of a woman's hair before making her any such extravagant promises as he had in that instance. He was somewhat plagued by their raillery and could offer no defense except to say that the Spirit had prompted him to say what he did. He remembered the promise, but had no means of learning the subsequent history of the sister until a year or so afterward, when, after his return home from his mission, he chanced to meet her husband, who joyfully hailed him with the exclamation, "That boy you promised is born!" But then he added, with tears in his eyes that his wife, who had fondly clung to the promise, was fifty-three years old at the time of the child's birth, and had only lived a short time afterwards, but died happy in the consciousness that the boy survived her, and in the hope that he would indeed live to call her blessed. The parents regarded him as a child of promise, as much so as Isaac of old was, who was born to Sarah in her old age, and named him in honor of Elder C. giving him his christian and surname as well as the surname of his father. Years afterwards that son, having reached a marriageable age and grown to be a stalwart man, journeyed a long distance with his intended bride to get Elder C., (whom he had never seen, but whom he had been taught from infancy to revere) to perform the marriage ceremony for him, and his ever-increasing posterity will doubtless be taught, as they come to years of understanding, the story of the inspired prediction and its literal fulfillment, as here related. A Tongue of Utility ELDER BASTIAN INSPIRED TO PREACH IN THE DANISH LANGUAGE BEFORE HE HAD LEARNED IT. ON THE DAY of Pentecost when the ministry of the Apostles was ushered in with such a wonderful display of supernatural power the assembled multitude heard the Gospel preached in many different languages with which they were severally familiar, but which were strange to the Apostles. This was in fulfillment of the promise of the Savior, as recorded in Mark XVI. 17, that these signs shall follow them that believe: "In my name shall they cast out devils; they shall speak with new tongues." The utility of their so speaking must have been at once apparent to those who heard but would not have understood them had they not been inspired to so speak. Of similar utility has been the gift of tongues enjoyed by a number of Elders in our day when sent upon missions to foreign countries. A case in illustration of this is the experience of Elder Gearsen S. Bastian, formerly Counselor to the President of the Wayne Stake of Zion, but now a resident of Sigurd, Sevier Co., Utah. He was sent on a mission to Denmark in 1888, and was appointed to labor in the Aarhus conference. He found much difficulty in acquiring the Danish language, so much so that he felt discouraged and began to fear that he would never be able to learn it. About that time his missionary companion was released to return home, and Elder Bastian was left in charge of the Randers branch. Only once had he attempted to speak before the public, and he was only able to say a very few words. Sunday came, and at the appointed time for worship the meeting hall was well filled. After the opening exercises he called upon one of the native Elders to speak, but he had only occupied a few minutes, when a burning desire to speak filled the soul of Elder Bastian. He arose, and under the influence and power of God he preached the gospel with much plainness in the Danish language for an hour and twenty minutes. At the close of the meeting the native brethren and sisters all flocked around him to congratulate him; and they claimed that he had spoken the language with as much plainness as they could have spoken; and they rejoiced greatly. But as yet he could not converse with them; nevertheless the Lord had given to him a testimony that he should thenceforth have freedom and power in preaching the gospel. Judgment Upon An Anti-"Mormon" THUG HIRED TO ASSAULT "MORMON" PREACHER--HIS MISSION DIVINED BY THE ELDER--A PREDICTION CONCERNING THE INSTIGATOR--ITS LITERAL FULFILLMENT. BREACHWOOD GREEN, Hertfordshire, England, was the scene of an episode connected with the early preaching of the Gospel in Europe that is worthy of record. About sixty-four years have passed since it occurred but it is still remembered and frequently talked of by the present inhabitants of the place, strangers as well as Saints. The "Red Lion," one of the principal public houses of the village, which stands facing Oxford Road, was, at the time of which I write, kept by one Samuel Peters, a man of influence and property, who combined the business of baker and provision dealer with that of publican. His family consisted of a wife and six children. Beneath the wide-spreading branches of a great ash tree which grows opposite the "Red Lion," stood a humble Elder of the Church of Jesus Christ of Latter-day Saints, declaring the principles of life and salvation, revealed anew in this dispensation. He was a stranger in the place, and had chosen this spot on the public highway in which to hold forth, as he could not obtain the use of a more comfortable or appropriate place. A goodly number of people had gathered about him, and were listening attentively to what he said. Annoyed at the attention and respect paid by the assembly to a religion and a sect which he so heartily despised, the publican offered a man named Henry Thrussell, a low, drunken character, who was hanging about the tap-room, a quart of beer if he would go out and strike that "Mormon" preacher in the face. The lout, who was half drunk already, willingly accepted the offer and made his way across the street, being watched from the door by his patron and a few loungers about the tavern, who were eager to see the fun. As Thrussell began elbowing his way through the crowd who had gathered about the speaker, some little resistance was offered to the intrusion, but by his bullying manner be soon forced an entrance. The speaker paused in his remarks on seeing him approach in such an aggressive style, and reaching out his hand to him, he said, "Well, my good man, what do you want?" Disarmed by the friendly greeting, the bully hesitated about replying, when the Elder continued: "Did some one send you here to disturb this meeting?" "Yes, sir!" the follow answered, still hesitating about executing his errand. "Was it the publican yonder?" asked the Elder, as he noticed the men at the tavern door watching the proceedings. Receiving an affirmative reply, he then continued: "I am sorry, very sorry, for his sake! You go and tell that man that judgment will soon overtake him. Though he is now prosperous, he shall soon come to want. Though his family is now healthy, sickness and death will soon come among them, and he will die in poverty, forsaken by his friends!" The intended assailant turned upon his heel without accomplishing what he was sent for, and retraced his steps to the tavern, where the publican, who had heard the prediction of the servant of God, berated him for his cowardice. Time passed on. That Elder no longer came to Breachwood Green to preach, for he had journeyed to the land of Zion, in search of a new home and probably thought little of the prediction uttered under the inspiration of the Spirit, and perhaps never knew whether it was fulfilled or not. But if he forgot it, the people who heard it upon that occasion did not. Although many of them, perhaps, did not believe that it would ever come to pass, they have had time since to test by the rule laid down in Deuteronomy xviii, 22, whether the Elder spoke presumptuously or by authority from the Lord. The Lord told Moses, "When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken." Soon after the prediction was uttered sickness came into the Peters family, and the wife and four of the children died. The husband became dissipated and neglected his business and squandered his property. Financial ruin soon followed and his friends deserted him. After dragging out a miserable existence for a few years, he finally died, forsaken and alone, in a little out-house. The man Thrussell was still living when the writer visited that locality some years since, and was pointed out to him on the street. He occasionally, in his sober moments, referred to that event, and to the feeling he experienced when facing the Elder, and declared that for the life of him he could not lift his hand to strike the Elder. He also tells of the interest with which he watched for the fulfillment of the prediction, and testified that it was fulfilled. That Elder's name was John P. Hayes, the same, who lived for many years at Pleasant Grove, Utah, but who is now dead. He is survived by a numerous progeny, who may be interested in learning that the memory of his words still lives in his former field of labor. A few of those who listened to his testimony have since embraced the Gospel, but the most of them are as prone to follow after fables as they ever were; and they still languidly hold to their hollow creeds, which differ as widely from the true Gospel as the light shed by a farthing "dip" does from the glorious effulgence of the noonday sun. Transcriber's Note In the text, Chapter IV was originally "Chapter IIII" and part of the heading was cut off; both errors have been corrected to match the Table of Contents. Various errors involving quotation marks have been resolved as seemed reasonable. 
49386	----	(http://mormontextsproject.org/) SKETCHES OF MISSIONARY LIFE BY EDWIN F. PARRY, RECENTLY OF THE PRESIDENCY OF THE EUROPEAN MISSION, CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. AUTHOR OF "A PROPHET OK LATTER DAYS," ETC. SALT LAKE CITY, UTAH: GEORGE Q. CANNON & SONS CO. PRINTERS. 1899. PREFACE. The recital of incidents in human experience is always interesting to the young, and such recitals, if of a proper character, may be listened to or read with profit as well as pleasure. Especially beneficial and interesting are stories of missionary life wherein the wonderful providences of the Lord are shown. They serve to awaken faith and strengthen confidence in God, and teach many valuable lessons. The object sought in presenting this little work to the public is to supply fresh reading matter of a wholesome character to the youth of Zion; and it is issued with the hope that its contents may stimulate faith in the heart of the reader, and assist him in his efforts to become more useful in the Kingdom of God. Most of the events and incidents herein related are of recent occurrence, and many of them were narrated to or came under the observation of the writer while engaged in missionary labors abroad. Salt Lake City, Utah, November, 1899. CONTENTS. CHAPTER I. Character of Men Called as Missionaries CHAPTER II. First Temptation to Missionaries CHAPTER III. Providential Aid Received CHAPTER IV. Leaving Home--The Journey CHAPTER V First Experience in the Field CHAPTER VI Lack of Ability CHAPTER VII Miraculous Help from the Lord CHAPTER VIII. Presenting the Gospel to the People CHAPTER IX Discouraging Prospects--Pleasing Results CHAPTER X. Effect of Hearing the Gospel CHAPTER XI. Experiences in Holding Meetings CHAPTER XII. Divine Guidance and Protection CHAPTER XIII. Friends Raised up CHAPTER XIV. Signs that Follow Believers CHAPTER XV. Miscellaneous Experiences--Conclusion Sketches of Missionary Life, CHAPTER I. CHARACTER OF MEN CALLED AS MISSIONARIES. The manner of conducting missionary work by the Latter-day Saints is unique and marvelous; and the further one inquires into the details of the method the more wonderful it appears. The remarkable features of this work will be better understood when it is known how it is carried on, and what some of its results are. At present the great majority of Latter-day Saint missionaries who are sent out into the world are young men, ranging upward from sixteen years of age. They are selected from all avocations of life. Some are farmers or farm-laborers, sheep herders or followers of other common occupations; some are mechanics or mechanics' assistants; others may be clerks, book-keepers, merchants or school teachers, while a very few are lawyers, doctors or other professional men. But many of them are so young that they have not begun to follow any regular pursuit. Some of the latter may have received a fair common-school or even collegiate education, while others are called from remote parts of the country, newly settled, and where the educational advantages are but meagre. None are trained especially for the ministry outside of what teaching they get at home, in the Sunday Schools, Church schools and Improvement Associations. Generally when called, these young men are given only a short time for preparation before taking their leave of home--usually a few weeks, sometimes only a few days, and in some instances only one day. They are sent with the expectation of bearing their own expenses to their fields of labor, wheresoever they may be called, whether to the adjoining States or to the far off islands of the southern seas; to the sunny south or the dark and frozen regions of the Arctic circle. Except in countries where it is possible to carry on missionary labor "without purse and scrip," they are also expected to support themselves with their own means while away from home. It is a notable fact that there are but very few young men called to take missions who decline to go; and very frequently men whose circumstances apparently might justify them in being excused accept the call, trusting in the Lord to overrule circumstances in their favor and thereby enable them to respond. Those who thus place reliance in the Lord are not neglected by Him. Invariably the way is opened for the accomplishment of the duty imposed upon them. It is also remarkable how willing many young men are to accept the call to go out into the world to promulgate the Gospel, fully understanding that they are expected to preach in public as well as to teach in private, when in the majority of instances they have never made the first attempt at public speaking. Such willingness is an evidence of great trust and confidence in the help to be received from the Lord. In going out they may not all have a knowledge of the truth of the Gospel they go to advocate, but faith is implanted within their hearts in a sufficient degree at least to cause them to start upon their mission. The testimony of thousands of such young men who have thus gone out and returned with a perfect knowledge of the truth of the Gospel, is strong evidence that such confiding faith is by no means exercised in vain. Invariably when missionaries have gone forth in response to the call of the Priesthood and have faithfully, and in strict obedience to instructions received, performed their duty they have been enabled to fulfill honorable and useful missions. They have been abundantly blessed of the Lord, helped in their efforts in a wonderful manner, and ofted miraculously preserved from threatening dangers and led to take a course that brings about the most satisfactory results from their labors. The narration of some of the interesting and remarkable phases of missionary experience will be the subject of following chapters. CHAPTER II. FIRST TEMPTATION TO MISSIONARIES. It is not an infrequent occurrence that, when a man is called to take a mission, temptation is at once presented to him to make excuses; and he can see many apparently good reasons why he should be excused from the obligation; and here begins his first struggle. A striking illustration of this is conveyed in the following narrative: Several years ago a man of very moderate pecuniary circumstances, and who had a family of small children dependent upon him for support, was engaged as a common laborer on a railway. One night he had a dream that impressed itself upon his mind. All that he could distinctly remember of this dream was that he received two letters, the contents of which he did not know. One letter, he understood by his dream, was from the manager of the railway company for which he was working, and the other was from the President of the Church, who at that time was the late John Taylor. The man felt that this simple yet unusual dream had some significance, though he could not at the time satisfy himself as to its meaning. Pretty soon, however, it was made clear to him, and he was led to acknowledge that it was an inspired dream given to prepare his mind for what was coming. Word was conveyed to him from one of the railroad department managers that he had been selected to occupy another position in the employ of the company, where his work would be more agreeable and he would receive a larger salary. This was indeed joyful news to him, as he was then with his small earnings, having a hard struggle to make a livelihood for himself and his family. Almost simultaneously with this welcome message came a letter from the President of the Church, stating that he had been selected to take a mission to a far distant land, and asking him if he was willing to accept of the call. Here was a temptation placed before him. The questions that for a time perplexed him were: should he respond at once to the call to fulfill a mission? or would he not be justified in excusing himself for a year or two, and by so doing, with his advance in wages, save means to support himself and family during his absence? However justifiable the latter proposition appeared to him he rejected it and decided to accept the mission. He fulfilled it to the best of his ability, and in later years testified that he was better off financially than he would likely have been had he remained with his former employers and received the advanced wages offered. A similar instance to the one just narrated was that of a young man who recently filled a mission. After receiving his call to go upon a foreign mission he sought and secured work in a mine. By this employment he hoped to raise sufficient means by the time set for his departure to take him to his field of labor, and, if possible, something towards paying his expenses while absent. The work he received about the mine was ordinary labor; but his employers soon learned that he was a trustworthy man, and just about the time when he had promised to start upon his mission an offer of a better position, with good wages, was made to the young man. Under other circumstances he would gladly have accepted such a tempting offer; but he had already given his word that he would accept the call into the Lord's vineyard, and he was determined to keep his promise. He refused the situation so kindly offered, and went upon the mission assigned him. He lost nothing in the estimation of his employers by this course. He had been straight-forward with them from the first, having informed them of his intention to leave at a certain time, and of the object he had in view when he applied for work. So well pleased were they with his services that they assured him he could get employment from them on his return if he desired it. Some few years ago an Elder in the Church entertained the desire to some day fulfill a mission abroad. He did not feel that he was in a condition financially to go at that time, as he was in debt to the amount of some twenty-six hundred dollars. He calculated that if he was fortunate in his affairs he would be able to pay his debts in the course of a few years, and would then offer his services as a missionary. Before he had an opportunity to pay any of his debt he was called to take a mission to Europe. He at once made up his mind that he would try and go, trusting in the Lord to prepare the way for him. He went upon his mission and before his return his wife had the whole of his indebtedness paid off. His business was that of a farmer, and, although during his absence his work had to be entrusted to more or less disinterested parties, his farm yielded better returns, than his neighbors' farms. He acknowledged that the Lord had certainly blessed him for his obedience to the call made of him. Besides this, he enjoyed better health while away from home than he had for some years previously. He has recently returned after fulfilling a useful mission, feeling thankful for the privilege of going abroad in the service of the Lord. Some who have been asked if willing to perform a mission have suggested that their call be postponed for a certain length of time in order to become better prepared. A number of such missionaries have been heard to admit that it would have been better for them if they had accepted the call at once; and some have, after asking for an extension of time, changed their minds and reported themselves ready to go without availing themselves of the time given for preparation, finding that the longer they remained the farther they were from being ready. The late Apostle Parley P. Pratt, in his "Autobiography," relates that upon one occasion he hesitated before starting upon a mission that had been assigned him. He was in debt, and was building a house, and desired to finish it before leaving. Before it was finished the house took fire and was burned. Elder Pratt then decided at once that he was ready to fulfill his mission. He looked upon his misfortune as a rebuke for not responding when first called. Upon deciding to go, his friends came to his assistance, his debts were cancelled, and thus his way was made clear to perform his duty. CHAPTER III. PROVIDENTIAL AID RECEIVED. After accepting a call to fulfill a mission, Elders sometimes find they are without the necessary funds at hand to carry them to their destination. But the assurance that prompts them to respond to the call also gives them confidence that this difficulty can be met and overcome in some way. The feeling that "where there's a will there's a way" seems to actuate their whole being, and very seldom if ever are they disappointed in their expectations. A few years ago a young man was called to fulfill a mission and had reported himself as being willing to go. He hastily prepared to start by paying what debts he was owing and providing some things that his family were in need of, after which he found that he had no means left for paying his way to his destination, which was in a foreign country, and the time set for his departure was near at hand. A few days previous to the time of leaving, an acquaintance met him, and during the conversation that ensued the missionary informed his friend of his call to take a mission, but said nothing about his financial circumstances. Before parting the young friend handed the missionary a silver coin with this remark: "Here, I want to give you this to help you along; and you will find that others will help you, as I found in my experience when about to go on a mission a few years ago." This was the first piece of money he had received to aid him on his way, but, true to his friend's words, others helped him, and money came from several sources where he did not expect anything, and had no reason to expect it. The result was that on the day of his departure he not only had enough to pay his way but sufficient to meet necessary expenses while absent during the first year of his mission. Another such instance occurred in the experience of an Elder called to go to England several years ago. After receiving and accepting of his call he made what preparations he could to comply with it. He was however disappointed somewhat in getting some means due him. The result was that on the day previous to that on which he expected to start he did not have sufficient means to take him to New York. He knew not from what source he could get money, but still hoped to be able to go on the day appointed. That night he dreamed that he received one hundred dollars, but awoke in the morning and found himself in the same financial condition as on the day before. But his hopes were not blighted. He concluded that if the dream meant anything it was an indication that he would still succeed. During the day and before the time set for his departure he received just one hundred dollars from an entirely unexpected source, and was thereby enabled to start on his journey at the time appointed. In the "Life of John Taylor" is related an interesting episode which shows how he was helped when in need of funds to pay his way across the ocean. It was in the year 1839, just after the Saints had been driven in a body from their homes in Missouri. Apostle Taylor, with others of his quorum, had been called as a missionary to England. With much difficulty, owing to sickness, he made his way to New York, but without means to proceed any farther. His experience in New York is here given as recorded in his biography: "When Elder Taylor arrived in New York, Elder Woodruff had been there some time, and was all impatience to embark for England, but as yet the former had no means with which to pay for his ocean passage. Although supplied with all the means necessary on his journey thus far, after paying his cab-fare to the house of Brother Pratt he had but one cent left. Still he was the last man on earth to plead poverty, and in answer to inquiries of some of the brethren as to his financial circumstances, he replied that he had plenty of money. "This was reported to Brother Pratt, who the next day approached Elder Taylor on the subject: "Elder Pratt: 'Well, I am about to publish my 'Voice of Warning' and 'Millennial Poems,' I am very much in need of money, and if you could furnish me with two or three hundred dollars I should be very much obliged.' "Elder Taylor: 'Well Brother Parley, you are welcome to anything I have, if it will be of service to you.' "Elder Pratt: 'I never saw the time when means would be more acceptable.' "And putting his hand into his pocket Elder Taylor gave him his copper cent. A laugh followed. "'But I thought you gave it out that you had plenty of money,' said Parley. "'Yes, so I have,' replied Elder Taylor. 'I am well clothed, you furnish me plenty to eat and drink and good lodging; with all these things and a penny over, as I owe nothing, is not that plenty?' "That evening at a council meeting Elder Pratt, proposed that the brethren assist Elder Taylor with means to pay his passage to England, as Brother Woodruff was prepared and desired to go. To this Elder Taylor objected, and told the brethren if they had anything to give to let Parley have it, as he had a family to support and needed means for publishing. At the close of the meeting Elder Woodruff expressed his regret at the course taken by Elder Taylor, as he had been waiting for him, and at last had engaged his passage. "Elder Taylor: 'Well Brother Woodruff, if you think it best for me to go, I will accompany you.' "Elder Taylor: 'Oh, there will be no difficulty about that. Go and take a passage for me on your vessel, and I will furnish you the means.' "A Brother Theodore Turley, hearing the above conversation, and thinking that Elder Taylor had resources unknown to himself or Brother Woodruff, said: 'I wish I could go with you, I would do your cooking and wait on you.' "The passage to be secured was in the steerage--these missionaries were not going on flowery beds of ease--hence the necessity of such service as Brother Turley proposed rendering. In answer to this appeal, Elder Taylor told Brother Woodruff to take a passage for Brother Turley also. "At the time of making these arrangements Elder Taylor had no money, but the Spirit had whispered to him that means would be forthcoming, and when had that still, small voice failed him! In that he trusted, and he did not trust in vain. Although he did not ask for a penny of anyone, from various persons in voluntary donations he received money enough to meet his engagements for the passage of himself and Brother Turley, but no more." CHAPTER IV. LEAVING HOME THE JOURNEY. One of the first trying experiences a missionary has to endure is that of tearing himself away from his family. The expression "tearing himself away" is not describing too strongly the painful feelings of such an ordeal, for to many this is no trifling experience: it is like tearing one's heartstrings to undergo it, and he feels almost as though he were purposelessly inflicting most cruel torture upon his loved ones regardless of their appeals for mercy. But feeling that it is a call from the Lord that prompts him to do this, he is strengthened to endure the severe but fortunately short trial. One can perhaps imagine to some extent how painful was such a parting as the one described by the late President Heber C. Kimball. It occurred about the same time as the incident related in the previous chapter in the experience of President John Taylor when called to fill a mission to England. Apostle Kimball was called to the same mission. It was but a short time after the Saints first settled in Nauvoo, Illinois, and they were poor and destitute, and owing to exposure and an unhealthy place of refuge these missionaries and their families were in poor health. Elder Kimball depicts his leave-taking as follows: "During the night of August 23rd, 1839, my son, David Patten, was born in Commerce, in the log cabin I had put up at the end of the Bozier house. We had a heavy thunderstorm that night, but the hand of the Lord was over us. As soon as my wife was able I moved my family into the new log house that I had built. "September 14th, President Brigham Young left his home at Montrose to start on the mission to England. He was so sick that he was unable to go to the Mississippi, a distance of thirty rods, without assistance. After he had crossed the river he rode behind Israel Barlow on his horse to my house, where he continued sick until the 18th. He left his wife sick with a babe only three weeks old, and all his other children were sick and unable to wait upon each other. Not one soul of them was able to go to the well for a pail of water, and they were without a second suit to their backs, for the mob in Missouri had taken nearly all he had. On the 17th Sister Mary Ann Young got a boy to carry her up in his wagon to my house, that she might nurse and comfort Brother Brigham to the hour of starting. "September 18th, Charles Hubbard sent his boy with a wagon and span of horses to my house; our trunks were put into the wagon by some brethren; I went to my bed and shook hands with my wife who was then shaking with a chill, having two children lying sick by her side; I embraced her and my children, and bade them farewell. My only well child was little Heber P., and it was with difficulty he could carry a couple of quarts of water at a time, to assist in quenching their thirst. "It was with difficulty we got into the wagon, and started down the hill about ten rods; it appeared to me as though my very inmost parts would melt within me at leaving my family in such a condition, as it were almost in the arms of death. I felt as though I could not endure it. I asked the teamster to stop, and said to Brother Brigham, 'This is pretty tough, isn't it; let's rise up and give them a cheer.' We arose, and swinging our hats three times over our heads, shouted: 'Hurrah, hurrah for Israel.' Vilate, hearing the noise, arose from her bed and came to the door. She had a smile on her face. Vilate and Mary Ann Young cried out to us: 'Good by, God bless you.' We returned the compliment, and then told the driver to go ahead. After this I felt a spirit of joy and gratitude, having had the satisfaction of seeing my wife standing upon her feet, instead of leaving her in bed, knowing well that I should not see them again for two or three years." Usually missionaries go to their fields of labor in small companies, and after the acute pangs of parting with loved ones are somewhat assuaged they enjoy their travels. The new scenes constantly coming within view help to divert their minds from the thoughts of home. If they have a long distance to travel to reach their destination, and especially when they have to cross the ocean, they find time to seriously consider the nature of the duty before them. Then they begin, if they have not done so before, to realize the necessity of depending upon the Lord for guidance and aid. If they have to cross the great deep and should they become sea-sick they are liable to feel that their troubles are increasing in number and severity; but if their sea-sickness is of an extreme type it banishes all other troubles. They have no hope nor fear of the future and the past is entirely forgotten. All they can think of is the awful present. The more severe their sickness the sooner it is ended, and their recovery is so rapid that it causes astonishment, and they wonder how it was possible for them to feel so ill through such a trifling cause. In a few days nothing is left of the dreadful sensation but a recollection as of an unpleasant dream. CHAPTER V. FIRST EXPERIENCE IN THE FIELD. The excitement or the interest of travel generally keeps up one's spirits while on the way; but soon the journey is at an end. Arriving at the headquarters of the mission to which they have been appointed, the missionaries are assigned to various conferences or fields of labor. During the short time they have traveled together they have become quite attached to each other. They appreciate one another the more through being alike newly separated from near friends and traveling through strange lands among strange people. It is another affecting experience to part from traveling companions; and when each one finds himself singly cast among strangers, or rather among new friends, he is for a little while lonesome. If he allows himself to take a cheerless view of the situation he may feel somewhat home-sick; and if he makes no effort to cast aside his gloomy thoughts he will soon be feeling extremely unhappy. He can encourage this feeling until it becomes a serious malady that can only be cured by the most heroic treatment, or else have the cause removed by a far less heroic method--that is by returning home at once. On the other hand, if the newly-arrived missionary fully determines to go to work immediately, to become familiar with the labor before him, to get acquainted with the people, and make himself at home among them, and take advantage of every circumstance that surrounds him, he will soon feel contented so far as personal comfort is concerned. Although people are inclined to regard it as a trifling ailment, and extend no sympathy for those who suffer with it, homesickness is a very serious affliction. It is even fatal in some instances. A soldier of a Massachusetts regiment is reported to have died in Cuba recently through homesickness. Fortunately there are remedies for the complaint in cases where missionaries are attacked with it. The most effective remedy is for the one afflicted to go to work at once upon his missionary labors. He may meet with rebuffs, but such experience will be just what is needed to dispel the feeling of home-sickness and to inspire him with a determination to battle against discouragement. A young man who lately returned from the mission field related that when he first arrived in his place of labor he felt symptoms of home-sickness. He determined to shake off the feeling at once, and went out to deliver tracts and seek to get Gospel conversations with the people. The first man he met opposed him and used considerable abuse. This treatment aroused him to put forth efforts to defend the cause he represented as well as his own character, for both were attacked. It also furnished a favorable opportunity for doing so, as the man made charges which he felt fully able to refute. The young man did not retaliate with abuse, but patiently and in a kindly spirit undertook to set the truth before his misinformed opponent. His pleasant manner and humble spirit conquered his antagonist and made him a lasting friend. The missionary received a standing invitation to his house, and besides this the gentleman who first opposed afterwards, with his family, attended meetings and they all became interested in the Gospel. The missionary continued his active efforts and had no more feelings of home-sickness. He subsequently became one of the most energetic and successful workers in the field. Quite a number of missionaries who at first have become somewhat discouraged, and partially made up their minds to return home, have had dreams just at the critical time, and have been influenced thereby to continue in the field. They have dreamed that they had returned home without fulfilling their mission. The humiliation and chagrin they experienced in their dreams appeared so real that they have thereby had their minds changed by it, and once more determined to continue their efforts. There have been instances where missionaries have returned home on account of home-sickness, but almost invariably they have felt dissatisfied with themselves until they have returned to their fields of labor and made a more successful effort to fill a mission. It sometimes occurs that a missionary goes to his field of labor with a misapprehension of the nature of the work. Returned Elders in reporting their labors abroad often speak of the success they met with, and of the opportunities and needs there are for missionary work in the world. In listening to such reports a person sometimes gets the idea that those who go out as missionaries will find people anxiously waiting for them, and ready to receive their message. A missionary soon learns that such is not the case, and sometimes feels that it is only a waste of time for him to remain and try to do anything. How frequently has the remark been made by a newly arrived missionary, "Why, I could do more good at home than I am doing here!" But he soon discovers that to gain success he must work for it. If the people will not come to him, he finds that he must go to them. He must awaken an interest in the message he bears, and to do this he must be patient and diligent as well as prayerful. It is a common remark among missionaries that they are just beginning to do real missionary work that is satisfactory to themselves when they are about to be released. CHAPTER VI. LACK OF ABILITY. If he has not done so before, a young missionary, just beginning his labors, will soon discover his lack of ability to express his thoughts as he would like to. He may fully believe in the Gospel or may even have a strong testimony of its truth, yet he will find that it is not so easy to intelligently and fluently explain his reasons for the belief within him. He may be somewhat familiar with passages of scripture that go to prove the truth of the ideas he entertains concerning the Gospel but cannot readily turn to nor repeat these passages. By contrasting his ability in this line with that of missionary companions who have been longer in the field, he keenly senses this fact. As is sometimes the case, he may have gone to his field with the expectation that the Lord, through His Holy Spirit would inspire him with words to say, immediately when he made the attempt to speak, without any study or thought upon his own part. In his little experience at home he might have observed the remarkable improvement in some young man's speaking abilities after performing a mission. Not knowing what discipline this particular young missionary had to go through while absent, a person may thoughtlessly get the idea that his ability was acquired without much effort. It is not long, however, before the new missionary realizes that it is necessary for him to do his part if he expects to make progress. He learns the truth of the saying, "The Lord helps those who help themselves." He discovers that he must store his mind with knowledge in order that the Holy Spirit may bring things to his remembrance. He finds that the Lord does not, unless for special purposes, reveal direct through His Spirit truths that are already known to mankind: for has He not commanded His children to "search the scriptures," to seek "out of the best books words of wisdom," and to "seek learning even by study, and also by faith"? These facts dawn upon his mind in an early stage of his experience. His very first attempt to present the Gospel in private conversation or by public speaking may cause him to realize the necessity of study and preparation. He may perchance, as is most likely, be confronted with a question that he cannot answer. He is baffled for the time being, but it only serves as an incentive to study and prepare to meet the question in the near future. The writer recollects hearing of an instance where a young missionary who had newly arrived in the field, went to visit his relatives with the view of talking to them about the Gospel. His relatives, thinking perhaps that they were not well enough posted to discuss the subject with him and show wherein he was in error, as they supposed, sent for their minister to have him hear and answer their missionary kinsman's doctrines. The result of the conversation was very humiliating to the young missionary. While he knew he had the truth, the minister was easily able to vanquish him in argument, being versed in theological sophistry and posted on the scriptural passages that suited his purpose. The effect of the interview proved to be of much benefit to the Elder, although embarrassing at the first. The experience made him resolve to study earnestly and meet his opponent at a later date when he would set forth the claims of his people in a more satisfactory manner. This resolution he carried out. After preparing himself he sought another interview with the same minister at the home of his relatives. This time he was enabled to confound the clergyman in every argument brought forth to oppose him. A somewhat similar instance was that of another missionary who had been asked some questions regarding the doctrines of the Latter-day Saints which he was not able to answer satisfactorily to himself. He felt deeply mortified on account of his inability, and undertook to study the questions thoroughly that he might not again be found unable to answer them. He afterwards remarked that he had never studied so hard before in his life; but he accomplished his object and felt well repaid for his efforts, as they brought so much enlightenment to his mind. Being compelled to beat a retreat may be somewhat disheartening for the moment, but such an experience is what is needed to develop within the mind of the missionary a thorough knowledge of the first principles of the Gospel. With this added knowledge comes enlightenment through the Holy Spirit, and his testimony of the truth of the Gospel is strengthened. The more he learns about the Gospel the more beauty and truth he discovers in it, and the greater is his faith. His interest in the work grows, his enthusiasm is awakened and he becomes developed in many ways. He is more anxious to declare his message to the people and bear testimony to what he knows. His dread of obstacles decreases, and he actually takes pleasure in surmounting difficulties that arise. Opposition is a stimulant which he rather likes to meet. CHAPTER VII. MIRACULOUS HELP FROM THE LORD. Elders have often found in their experience that the Lord has helped them to a remarkable degree in their efforts to qualify themselves for the labors before them. So much assistance have they received through His Spirit that they have been astonished with their own utterances when explaining the principles of the Gospel. While speaking, ideas have been presented to them which they had never thought of before. And often additional light has been flashed into their minds upon subjects they were attempting to elucidate or explain. Many instances have occurred where missionaries have been blessed with the gift of tongues, when called to preach to foreign nations. One such instance was related by Apostle Heber J. Grant in the course of remarks he made in the Tabernacle in Salt Lake City, November 22, 1896. The narrative as he gave it is as follows: "When Brother Maeser was baptized in his native land, he called upon the Lord in secret prayer, after he came out of the water, and said to the Lord, 'O Lord, I have obeyed Thy Gospel; I believe in the divinity of the mission of the Prophet Joseph Smith with all my heart; I believe that the angel that was seen to fly in the heavens with the everlasting Gospel, has come to the earth and restored the Gospel; now, O Father, manifest unto me one of the signs that shall follow the believer, and I pledge you that if you give me a witness of the divinity of the work in which we are engaged, I will, if need be, give my life for that cause.' After this he walked along asking questions of Brother Franklin D. Richards, Brother Budge acting as interpreter. Finally when he asked a question of Brother Richards, Brother Richards told Brother Budge that he need not interpret that, as he understood it perfectly. Then Brother Richards answered, and Brother Maeser told Brother Budge that he need not interpret that, as he understood it perfectly; and they walked along the street, one talking in English and the other in German, and each understood the other by the inspiration of the Spirit of God." Apostle Anthon H. Lund, while presiding over the European Mission, wrote to the Millennial Star, in the course of correspondence, the following: "Elder Hyrum Jensen related an interesting experience he had had. When he came to Norway last spring he knew very little of the language spoken here. One day he attempted tracting, but the people laughed at him when he tried to speak to them. He felt their ridicule keenly, and was especially grieved at not being able to explain to them the saving principles of the Gospel. His way passed by a grove. He entered it and there in the humility of his soul he prayed God to aid him and loose his tongue. He felt his prayer was heard, and with renewed courage he commenced his labors. In a few hours he had sold all his tracts, and the people listened attentively to what he had to say. He said: 'I spoke Norwegian with more ease than I have ever spoken English.' Considering the short time he has been in Norway, we were all astonished to hear him use the language so well." A young missionary sent to Germany, who had received but three lessons in German before leaving home, preached to the Saints in the German language seventeen days after arriving in their country. His rapid progress continued till he could speak the language as perfectly as could the natives themselves. He attributed his success to the help of the Lord which he received to assist him in his studies. The writer recollects hearing the late Elder George G. Bywater relate an incident in his experience while upon his first mission. He was laboring in Wales in company with another Elder of more experience than himself. The senior Elder generally did most of the preaching. Upon one occasion the latter took a severe cold on his lungs and became so hoarse that he could scarcely whisper. An appointment had been made for him to preach at a certain place where the congregation would be mostly composed of Welsh-speaking people. The experienced missionary was unable to speak on account of his hoarseness, so he informed his young companion that he would have to do the speaking. Elder Bywater felt his weakness and inability to satisfy the people's expectations, as he did not understand the Welsh language; but, on being requested to do so, he arose to address the audience as best he could, depending upon the Spirit of the Lord to assist him in his utterances. He began by speaking in the English tongue--the only one he understood--but soon he found that he was speaking words which he did not understand, and the fluency with which they came from his lips astonished him. After he had finished preaching his companion, who understood the Welsh tongue, told him that he had delivered an excellent sermon in that language, and that if he lived to the age of Methuselah he would not be able to preach a better one. He had been blessed with the gift of tongues that his hearers might understand the message he had to declare to them. President George Q. Cannon relates how he was in a marvelous manner enabled to understand the Hawaiian language. He had been sent while quite a young man, as a missionary to the Sandwich Islands. He soon found that the white inhabitants of the islands cared very little about hearing the Gospel, so he resolved to master the native tongue and deliver his message to the Hawaiians. How he was divinely aided in carrying out his determination is given in his own words: "My desire to learn to speak was very strong; it was present with me night and day, and I never permitted an opportunity of talking with the natives to pass without improving it. I also tried to exercise faith before the Lord to obtain the gift of talking and understanding the language. One evening, while sitting on the mats conversing with some neighbors who had dropped in, I felt an uncommonly great desire to understand what they said. All at once I felt a peculiar sensation in my ears; I jumped to my feet, with my hands at the sides of my head, and exclaimed to Elders Bigler and Keeler who sat at the table, that I believed I had received the gift of interpretation! And it was so. "From that time forward I had but little, if any, difficulty in understanding what the people said. I might not be able at once to separate every word which they spoke from every other word in the sentence; but I could tell the general meaning of the whole. This was a great aid to me in learning to speak the language, and I felt very thankful for this gift from the Lord." CHAPTER VIII. PRESENTING THE GOSPEL TO THE PEOPLE. The experiences of missionaries in getting the Gospel before the people are varied and interesting. The general method of presenting the message is by distributing tracts from door to door, and seeking in this way to get conversations with the people. In addition to this, meetings are held and the people invited to attend them. In Great Britain and some parts of the United States street preaching is done to a considerable extent when favorable weather permits. In some countries out-door meetings are not allowed in the towns and cities. In such places the meetings are generally held in public halls or private dwelling houses. In distributing tracts from door to door a missionary meets with all kinds of people, and, it might be added, with all kinds of receptions. His first day's tracting is generally made memorable by some occurrence which is of a novel character to him. Approaching the first house on the street selected for his field of operation, he timidly knocks at the door. It may be opened by a child, who, on seeing it is a stranger, or at his request, calls its mother to see what is wanted. She has all sorts of surmises as to who it may be. If she is expecting the rent collector she hesitates about meeting him as she may be unprepared. If she suspects him to be a peddler or book agent she approaches with a scowl of impatience on her face. Finding he has only a Gospel tract to offer her, and that without cost, she is willing to accept it, but hastens to cut the conversation as short as possible on account of being so busy. The missionary may meet with a similar reception at a number of places, but sooner or later he is almost sure to have the door closed in his face before he can deliver his message. This kind of treatment may cause his hopes to fall somewhat and his courage to fail him for a moment, but soon his determination is renewed, and his timidity vanishes. He may consider his first visit in tracting fairly successful. By introducing himself as a Latter-day Saint, or merely leaving the tract without further introduction, on his first visit he is looked upon as nothing less than a respectable gentleman. By the time he calls with the second tract some of those who received the first will have read it, and without doubt were deeply impressed with the truth of its teachings; but learning later that the Latter-day Saints are the same people as are commonly called "Mormons," they refuse to investigate further or to have anything to do with such a people. Not because of their doctrines do they shun them, but on account of the prejudice which exists against the Saints. It is indeed astonishing to the young missionary to discover on his second visit how some of those to whom he handed tracts show their extreme contempt for him and the literature he is circulating. On seeing him at their doors they will at once go and get the tract left the week before, carrying it by one extreme corner, as if afraid of contamination, and push it out to him at arm's length, telling him to never come again to their door. Some have been known to carry the tracts back with a pair of fire tongs, in order to express more effectively their utter abhorrence of everything connected with "Mormonism." Such are some of the unpleasant features of tracting. There is a bright aspect to this same avocation. The satisfaction of having performed a most important duty in the service of God gives joy to the heart, no matter how little encouragement one may receive from the people in his labor of tracting from door to door. But often through diligent and prayerful searching a missionary finds those who are willing to listen to his message and testimony, and his visits result in the conversion of precious souls to the great truths that lead to eternal salvation. A young man who recently filled a mission in Great Britain, one day while distributing tracts felt impressed to call at a certain house, and present his message to the inmates. He obeyed the prompting, and was met at the door by the lady of the house. She listened to what he had to say and accepted the tract he offered, but showed no unusual interest in his message. The next time he was in the neighborhood delivering tracts he called again at this particular house. His reception this time was similar to the first one. He called again the third time, and still three more times without meeting with any further encouragement. He received no invitation to go in and converse upon the Gospel, still he retained the impression that there was someone there who would listen to his message. He called the seventh time, and his perseverance was rewarded with a request to enter the house. The husband was at home and was in a humor to talk upon religion. He had one request, however, and that was that the missionary confine his teachings to the scriptures, and prove his assertions from the Bible. He was acquainted with the scriptures, and was also aware that many professed teachers of the Gospel did not adhere to the word of God as taught in the Bible, hence his desire to hold the Elder to the scriptures. Of course this was just what the missionary desired, and it did not take him long to convince his friend that the doctrine he advocated was strictly scriptural. The result was the man and his family soon embraced the Gospel. It was what the man had been looking for. He had become dissatisfied with the creeds that he had before heard, and at the time the missionary called at his house he was praying for guidance that he might know what church to unite with. CHAPTER IX. DISCOURAGING PROSPECTS--PLEASING RESULTS. It frequently happens that a missionary works until nearly discouraged before he discovers any fruits of his labors. A young man who labored as a missionary in Great Britain some few years ago had an experience of this kind. He and his companion had spent considerable time in one field. They had labored faithfully and earnestly, but saw no favorable result. At last the Elder prayed to know whether he should remain in the district longer or report to his president the apparent conditions and get an appointment to some other field. His prayer was answered by a dream wherein he was shown that there were a few persons in the district who would soon request baptism at his hands. He was much comforted and encouraged by this dream and related it to his companion. They both remained in their field of labor, and it was not long before several of those who had listened to their testimonies applied for baptism. The missionary who faithfully, patiently and persistently continues his labors in the field assigned him is invariably rewarded for his efforts, as many a one can testify. He may not baptize many, but frequently he may be the means of bringing the truth to some honest soul who is ready to receive it with his whole heart. Where such is the case the Elder feels fully repaid for his work if no other result of his efforts is visible. Some few years since another young missionary in Great Britain was sent to a certain district to labor, where the prospects were not so bright as desirable. He, however, continued earnestly and humbly to perform his duty in bearing testimony to the people. He was there for months without seeing any results. But eventually he was led to a family who believed his testimony and embraced the Gospel. This family proved to be most excellent people, and their influence and energy were the means of bringing others into the fold, and the branch which was almost lifeless before soon became a most lively and prosperous one. The missionary felt more than repaid for his labors when he saw how they had been blessed of the Lord. A similar occurrence took place in another conference of the same mission about the same time as that just related. A missionary had spent some eighteen months in one town. During that time he had several companions one after the other who labored with him, and between them they tracted the town quite thoroughly. Their labors in other directions to get the Gospel before the people were also diligently pursued, but apparently without any good results. The Elder who had spent so much time there was then released to return home, his last companion missionary was sent to another field, and others took their places in this particular town. It was not long, however, before these new missionaries began to reap a harvest of souls as the result of their predecessors' planting of the Gospel seed. A number of people were baptized within a few weeks, and, with the few old members of the Church residing in the town, a lively branch was established there. This happy result was of course greatly due to the efforts of the Elders who first labored there so long and faithfully, and who, no doubt at times felt discouraged at the prospects before them. Missionaries are frequently led in a strange way to those who are searching after the truth; and often people of this character are brought in contact with the Elders in a remarkable manner. Not long since some missionaries were laboring in a certain district in England. In performing their duties they frequently passed a certain shop or store in the neighborhood of their lodging place. The gentleman who kept the shop, as well as his wife, noticed them pass the door, and recognized that they were Americans. Soon their interest in these strange men was awakened. They did not know that they were ministers of the Gospel, but felt impressed to make their acquaintance. At last the shop-keeper requested his wife to invite them in the next time they passed, stating that he desired to talk with them. His good wife soon saw one of the Elders passing and she stepped out and asked him if he and his companions would call and have a talk with her husband when they had the time to spare. Of course the missionaries were quite willing to comply with the request. They were looking for opportunities to present their message to the people. When they called to visit the family they explained their business, taught them the Gospel, which the man and his wife gladly accepted; and soon the Elders were made to feel as much at home in their midst as though they had been acquainted for years. The following is an incident of missionary experience that recently occurred in Ireland: Two young Elders were one day distributing tracts in a small village. One visited on one side of the only street in the place and his companion took the opposite side. While going along in the performance of this duty one of the missionaries called at a place where he found a man and his wife digging potatoes. A tract was offered to the man, but he was not in a humor to receive "Mormon" literature, so he gruffly ordered the Elder off his premises, adding the threat that if he did not go he would brain him with his spade. His wife was not so unkind, and she remarked that she would accept the tract, saying that it would not do her any harm. "And where are ye from?" she inquired, recognizing the Elder was a stranger to the country. The young man replied that he was from Utah, in America. "From Utah!" she exclaimed, "and do you know our Micky?" The Elder replied that he could not say as to that, for he did not know what the full name of her son might be. "He works in the----mine, in Utah, do you know him!" said the woman in her anxiety to hear what he knew about her far-off son. The young man said he also had worked in that same mine, and if she would state his name he could answer the question. She at once gave her son's name, and sure enough he was known to the missionary. "O, yes," said he, "I am acquainted with him. We used to sleep in the same bunk!" With this the old lady clasped the young man in her arms exclaiming, "The Lord bless ye; and ye're acquainted with our Micky! and his father was goin' to brain ye wid the shpade!" She held to the young man and wept for joy. The missionary's companion, seeing from a distance the woman's actions, thought his friend was in trouble and hastened to the premises. The situation was soon made clear to him, and both were invited into the house and treated with the greatest of kindness. CHAPTER X. EFFECT OF HEARING THE GOSPEL. There is no way of telling just how much good one does in distributing tracts and in bearing his humble testimony to the people, or how far-reaching are the results of his efforts. In a letter written by Apostle Anthon H. Lund from Stockholm, Sweden, to the Millennial Star is related the following incident. "How a tract may preach the Gospel and bring conviction to the soul was illustrated in the case of a lady in Angermanland, related by Elder Holmgren. She had gotten hold of a tract called 'The Voice of Truth,' written by Erastus Snow. She learned it nearly by heart, and not knowing the address of the Saints, she wrote to the president of the 'Mormons' in Salt Lake City, and from there the Elders here were informed of her address. They found her anxiously awaiting them, and at once she obeyed the Gospel. She keeps a little store, and is always ready to explain our doctrines to her customers." Another similar circumstance is related by Apostle Lund. In substance it is here given: A gentleman whose residence was in Belgium, while on a visit to London, met one of our missionaries, who gave him a pamphlet setting forth our doctrines. The gentleman took it home, and, out of curiosity, read it through. He was deeply impressed with its contents, and became anxious to see a "Mormon" Elder, but could not get the address of any. He therefore wrote to the President of the Church, asking for more information concerning the Gospel and inquiring where he could find some missionary of the Church. The letter of inquiry was forwarded to the president of the Netherlands Mission, who sent an Elder to visit the writer of it. The Elder called upon the inquirer after truth, and the latter listened with deep interest to the explanations of the Gospel. Before the Elder left the city the gentleman requested baptism. Many years ago a gentleman heard a Latter-day Saint missionary proclaiming the Gospel in an open-air meeting in India. He heard nothing further of the message at that time. He afterwards returned to his native country, Great Britain, and not long ago heard some of our Elders preaching in a meeting in South Wales. The first testimony he heard had made a lasting impression upon his mind, and when he again heard the same glorious message he investigated the claims set forth by the Elders and accepted the Gospel. A gentleman who joined the Church some few years ago in the Leeds Conference of the British Mission stated that the first Latter-day Saint missionary he met impressed him by his humble and unassuming manner. He was more impressed by the Elder's demeanor than with the subject of his conversation, and while in his presence for the first time he believed the Elder was indeed a servant of God. The man did not at once embrace the Gospel, but undertook to investigate it. In the meantime the young missionary was released from his labors and returned home, not knowing what would be the result of the humble testimony he bore to this particular person. In 1884 Elders C. F. Christensen and W. F. Garner, two missionaries laboring in Carter County, Tennessee, were arrested on a false charge, and taken to jail. It was at a time when excitement concerning the missionaries in the South ran high. While on their way to the place of confinement, one of the brethren remarked, "We might preach to these men as they did to the jailor of old." These words and other remarks made upon that occasion made a lasting impression upon one of the gang of men who were with the officer who made the arrest, and from that time he began to search for the true Gospel. But he never saw any more "Mormon" Elders until 1893, although he had read some of our Church works. At that time he was prepared for baptism, and he and his wife received the Gospel. He afterwards wrote to Elder Garner, informing him of his conversion, and what led to it. Such experiences as the ones related below are sometimes met with while tracting. The narrator is Elder Frederick Scholes, who at the time, June, 1894, was a traveling Elder in the British Mission. "I had just left a Primitive Methodist minister after a prolonged conversation, and called at the next house, at which a lady answered the door and asked me to step inside. I commenced to talk of the Gospel message I had been sent to proclaim, and found her an attentive listener. She informed me that she had been praying to know which of the different religions was true, believing that the Bible is true, and that there is but 'one Lord, one faith, one baptism.' In answer to her prayers she had a manifestation, or a vision, and was carried away to a large hall; here she saw a man preaching the Gospel to her; after preaching to her for some time, he left her, saying: 'I will see you again and preach the Gospel to you.' During her recital of this manifestation she shed tears of joy, for her heart was full. She had desired to hear further of this person whom she had seen. Now she had that privilege, for she informed me that I was that person; she recognized me when she opened the door, and the words I had addressed to her were similar to the words spoken to her in the vision. I felt thankful to learn that I was chosen to bring 'glad tidings of great joy' to one who was searching after truth. I gave her some of our literature, with the admonition to read and learn further of the doctrine of which I had spoken. She has told me since then that she believes and will be baptized. On June 28, I had called at a number of houses leaving at each some tracts, and as usual informed the people I would call again in a few days and leave a more advanced tract, and also endeavor to answer all questions they might ask. One family, upon learning what faith the tracts represented, sent one of the children running after me with the tracts, saying they did not want them. A number would not accept a tract under any consideration. "My next experience was with a minister. A lady answered my knock and accepted the tracts. I informed her that I would call again, and leave another tract, and endeavor to answer any question they might ask. I had gone but a short distance from the house when the gentleman of the house hurriedly stepped out, coatless and hatless, and hailed me. I returned, whereupon he gave me back the tracts which I had just left, saying he did not want them, he had heard somewhat of the 'Mormons,' but did not agree with their teachings. I inquired in what way he differed with them. He said the question would lead to a discussion and he had not time to talk with me, repeating that he had no need of the tracts. Having a 'Morgan tract' in my pocket, I offered it to him, asking him to read it. After a few excuses he accepted it. He then asked me a number of questions which I answered, and, becoming interested, he took out his watch and said he had fifteen minutes to spare, and asked if I would step into the house. He led the way into the drawing room, remarking that we would have a pipe and a chat; as I did not use tobacco, he asked me to have some tea. Not using tea, he asked if I would take coffee or chocolate. As I used neither he became solicitous as to what I did drink, and I answered, water or milk; whereupon he ordered milk and butter and bread brought up into the drawing room. I partook of the refreshments provided, and he smoked his pipe, and thus I had the privilege of conversing with him, fully three-quarters of an hour. Upon leaving he gave me his card and an invitation to call again. I not only left him the tracts he at first refused, but a full supply of the tracts I had with me. The repulsive demeanor he at first manifested, mellowed down into a more friendly attitude." Such pleasing incidents as the first one narrated in the above letter are of not infrequent occurrence in the mission field. People have often been informed by dream or vision of the coming of missionaries with the Gospel message to deliver to them. Two young Elders laboring in Southern Illinois after holding a meeting were approached by a young man who told them that his sister, living some distance from where they were, desired to meet them. When in the neighborhood, they called upon her, and she told them that she had seen them before and that their faces were familiar. They remarked that they had never before been in that neighborhood. The lady then explained that she had seen them in a dream. They gave her some tracts to read, and she soon applied for baptism, having been assured in vision that they were messengers of truth. Sometimes a missionary's labors produce an unexpected result. It is difficult to get some people who show an interest in the Gospel convinced of the necessity of baptism. Often, though, when they are fully convinced they readily obey. An Elder who was recently engaged in missionary labors abroad made the acquaintance of a lady whom he met while distributing tracts. She seemed to be favorably impressed with his teachings; and the scriptural proofs he advanced in support of his claim that baptism was essential to salvation were convincing to her. Her admission of this fact led the missionary to believe that she might accept the Gospel; but upon a subsequent visit to her home he was given to understand that there was no more need of him calling upon her to talk upon the Gospel, as he had already shown her the necessity of baptism, and she had complied with that ordinance by having her minister baptize her. Another missionary who had made the acquaintance of a lady called upon her and her husband a few times to talk with them upon religion. Having explained to them upon previous visits the first principles of the Gospel, the Elder finally ventured to advance a little further. He took occasion to state the views of the Latter-day Saints concerning the eternity of the marriage covenant--that a man and woman might be married not only for this life but also for the hereafter. On learning this the woman replied: "Why, bless your soul, if that's what you believe in I want nothing to do with you. I've had enough of my husband in this life already!" CHAPTER XI. Many unexpected things happen at meetings held by the Elders in the mission field. A few years ago an Elder in Sweden was holding a meeting. A local preacher attended it, and the people present expected the preacher would be able to refute the doctrines advanced by the "Mormon" missionary; but they were disappointed and no doubt greatly surprised. When the Elder finished speaking the minister knelt down in the meeting and thanked the Lord that he had found the truth. Three weeks afterwards he joined the Church. A similar incident is related by Bishop Lars Neilson, of Leamington, Millard County, Utah. In the year 1851 a young man invited him to attend a meeting to be held by Latter-day Saint missionaries in the village where he was then residing. He promised to attend, adding a threat that he would tell those men that in the last days false prophets are to come and deceive the people. He went to the meeting and found the house filled, but he made his way to the front, where he would be in readiness to denounce the preachers at the proper time. The missionaries presented the Gospel in such a humble and clear manner that Mr. Neilson became convinced that it was true. It was the Bible doctrine, and he dared not deny it nor scoff at it. From that time his friendship was won. He entertained the Elders at his home, defended them before the people, and eventually he joined the Church. Two missionaries in the Southern States, who had been sent to open a new field of labor, commenced by holding a public meeting in a hall which they had secured. A prominent citizen of the town, who was well posted on the scriptures, attended this meeting, and to learn if the speakers taught Bible doctrine he secured a front seat where he might hear distinctly. He was well pleased with what he heard, and at the close of the meeting he approached the Elders and told them that as long as they preached the kind of doctrine set forth that evening they were welcome to his hospitality. He thereupon invited them to his hotel, to make their home there as long as they desired. Inexperienced missionaries are usually assigned to labor for a time with those who have had more experience. Sometimes, however, an Elder who has newly arrived in the field is, through force of circumstances, left to himself for a time. It is then he feels more than ever the necessity of relying upon the Lord. Some four years ago an experienced missionary in Great Britain was holding open-air meetings. His companion had newly arrived from Zion, and had had little or no practice at public speaking. At the close of one meeting he gave an appointment for a subsequent meeting, and invited the people to attend at the designated place on the street. Circumstances prevented the senior Elder from filling the appointment, so he sent the new missionary to apologize for his absence. The young man went, and finding a gathering of people at the place selected for the meeting, he was impressed to preach himself, trusting in the Lord to assist him. The Lord did assist him, and he preached to the people with a freedom beyond his expectation. It was a valuable experience for him, and from that time he continued to labor most energetically and earnestly during the remainder of his mission. Two other young missionaries upon another occasion were left to hold a meeting without experienced help. Before the time of meeting they learned that certain parties intended to be present to oppose and if possible confound them. But undaunted, the Elders fasted and prayed, and when the time came, went and held their meeting, and bore their testimonies in humility to the assembled people. Their opposers were there. The young men knew them, having heard them interrupt some of their more experienced fellow-missionaries upon former occasions. But this time they had no opposition to offer. Instead, they listened attentively to the Elders' remarks, and then bore testimony that they, the Elders, had the Spirit of the Lord with them, and that its influence was felt in the meeting. Apostle Anthon H. Lund in a letter to the Millennial Star, dated at Nuremberg, Germany, May 19, 1894, tells about meeting with the Saints in Zurich, when he was introduced to a Brother and Sister Hoffman who had recently joined the Church. Brother Lund says about this family: "I was very much interested in hearing them tell what led to their conversion. They had rented rooms in the same house where the Saints of Zurich hold their meetings; but as they were Catholics they were forbidden by their priests to attend the meetings of the Saints. Their room adjoining the room where the Saints met, the lady could often hear Brother Duback's sermons. She became much interested and told her husband that 'Mormonism' was not what it had been represented, but that it was founded on the scriptures. They sent for Brother Duback, and he explained the principles of the Gospel to them, furnished them with books to read, and told them to pray earnestly to God to show them whether these principles were true or not. They did this one Sunday evening after having attended their first meeting with the Saints. In the night Brother Hoffman heard a noise as of a rushing wind, and a voice called his name distinctly three times and said: 'This shall be a testimony to you that what you have heard this day is truth.' The manifestation made a powerful impression on his mind. He awoke his wife and told her what he had heard. The same night she had a glorious vision. The room was filled with light and a heavenly personage appeared to her, pointing to her husband. She understood this to mean that she should follow him and that what he had told her was truth. They rejoiced greatly in the goodness of God, and requested Elder Duback to baptize them. They told me that they had never felt such joy and happiness as the obedience to the principles of the Gospel had given them." Quite frequently attempts are made by unprincipled individuals to interfere with the labors of our missionaries in spreading the Gospel. Often men will deliver lectures against the Elders, circulate falsehoods about the Saints, or interrupt their meetings. Generally such attempts to hinder the missionary work result in good. What their enemies do to injure them is in most cases a help to the cause. Some Elders laboring in the Scandinavian mission several years ago were opposed by two local ministers in the neighborhood where they were located. One minister delivered a lecture against the Saints and he was joined by the other in his attacks upon the Elders. The latter requested the privilege of defending their cause at the lecture, but were refused. They, however, managed to secure the same hall as was used by these ministers, and announced that they would hold a meeting there the next night. The lecture of their opponent aroused considerable interest in the subject of Mormonism, and on the following evening the hall was filled to overflowing, notwithstanding the assertion made by one of the ministers that the people would not turn out to listen to them. Had the ministers remained quiet it would have been difficult for the Elders to awaken such interest in the religion of the Latter-day Saints. Missionaries in nearly all parts of the world have had similar experiences to this one just mentioned. Another occurrence which took place in the Scandinavian Mission will further illustrate how the Lord overrules for good the attempts made to annoy or vex His servants. Some men who were employed on a canal informed two Elders who were laboring in the neighborhood that there was a man working on the same canal who desired to see them, and who would open his house for holding meetings. One of the missionaries went in search of the man spoken of, but he soon learned that there was no one laboring on the canal answering to the name which had been given; and he discovered that the men who gave the information had been playing a practical joke. The Elder, however, made the best of the situation. Instead of turning away disappointed, after having waded through considerable mud and slush in search of the mythical person he had been told about, he spoke to each of the workmen, and presented them with a Gospel tract. In doing so he found a man who offered to open his house for a meeting that same evening. The offer was accepted and all the workmen were invited to attend. They had a good attendance, and soon afterwards the man in whose house the meeting was held and his wife were baptized, and others became interested in the Gospel. CHAPTER XII. DIVINE GUIDANCE AND PROTECTION. Elder J. H. Peterson, a missionary laboring in Kansas, in 1897, relates some of his experience in traveling without purse and scrip, and shows how the Lord opened up the way for him and his companion and provided for their wants. His narrative is as here given: "We arrived at Heber about 4:20 p.m. on Thursday afternoon, and called at the post office for mail, but there was none for us. A gentleman asked us if we were not strangers in the town, and we said we were. "'We shall be pleased to, if we can find a place to stay,' was our reply. "We did so and were hardly seated when a gentleman who had overheard us stepped in and asked us if we were not 'Mormons.' We told him we were. He said he was the mayor of the town, and asked if we would not preach for the people, as he thought they would like to hear a 'Mormon,' having never heard one. It was getting rather late, but we told him that if we could get a house and have the people notified, we would. He told us to remain at the hotel and get our supper and he would get the court house for us. In less than two hours he had the news spread all over town, so that when meeting time arrived we had over sixty people to talk to, and they paid us very respectful attention. The sheriff told us we had nothing to fear as he would insure us protection. We gave out another meeting for next evening and then went back to the hotel, where Mr. Moore, (the mayor) introduced us to some of the leading ladies and gentlemen of the town. Some young people were singing and playing in an adjoining room and we were taken in to hear them. "It was soon bed-time, and we were taken to our room--the best in the hotel. Before retiring, my companion and I knelt in humble prayer to thank the Giver of all good for this manifestation of His goodness, and to ask Him to bless the man who had befriended us and assisted us in getting to preach to so many people. "The following evening we had over one hundred listeners upon whom we made a good impression with our remarks. We lodged at the hotel that night also." The experience of Elder Peterson, above related, is not unlike that of other missionaries engaged in the same work, and is here given as an illustration of the manner in which the Lord's servants are provided for when they rely upon him. Even their simplest needs are often supplied in an unusual and remarkable manner, as the following incident will show: Two missionaries recently laboring in Norway were one Sabbath without money, and had received no invitation to dine that day, so they passed the whole time without eating. They had held meetings during the day, and after returning to their lodging place at night one of them remarked that he was real hungry. The other replied that he was hungry also, and added the words, "but I believe the Lord will remember us." It was then ten o'clock--a rather late hour to expect to receive anything to eat that night--but just as they were speaking a knock was heard at the door, and a young lady came in with a basket of nice food for them. They inquired what led her to bring them food so late at night. Her answer was that she and her mother were preparing to retire when they were impressed to send the Elders something to eat, and they could not rest until they had done so. Other needs and desires of missionaries are supplied in a similarly remarkable way. They often receive assistance and guidance in their studies and labors, and that too just in the hour of need. A young Elder while preaching upon one occasion, not long since, desired to read a passage of scripture which he was not sufficiently familiar with to quote from memory. He knew it was in the Bible somewhere but had no idea where to turn to find it. He proceeded to introduce the passage of scripture in his remarks and opened the Bible, when the very first words that he saw were the ones he desired to quote. Such an incident might be looked upon as a matter of chance; but the Elder with whom it occurred felt that it was a divine guidance that led him to the passage, and it increased his reliance upon the Lord. Some time ago an Elder laboring in England, in a part where he had relatives, had a desire to be sent to Ireland, where he also had relatives. His wish was that he might have the privilege of bearing his testimony to his kinsfolk in the latter country as he had already done in the former. He prayed for the desired change, but said nothing to anyone, feeling that it was his place to remain where he was unless called away by those in authority over him. At this time there was a need of experienced missionaries in Ireland, as most of those then laboring there were about to be released. To supply this need the presidency of the mission appointed a few men from other fields to go to Ireland, and among them was the young man who had been praying for the opportunity of going there. He was, of course, pleased and thankful to receive the appointment. In their journeyings from place to place, missionaries have often had occasion to acknowledge the protecting hand of the Lord over them. Elder David Archibald, who recently fulfilled a mission to Great Britain, tells of an occurrence which happened while he was passing through Wyoming on the way to his field of labor. One night while resting in a half-reclining position on the seat of the railway car a voice said to him, "You are lying in such a position that all your money can be taken out of your pocket!" With a sudden start he clapped his hand over the pocket in which he carried his pocket-book, and awoke from his sleep just in time to see a man go out rather hastily through the doorway. Thinking he might have been dreaming, Brother Archibald said nothing about the matter at the time. A fellow passenger who happened to be awake when this occurred, saw a man, whom he first supposed was a railway employee, reach up to one of the lamps with one hand and pretend to adjust the light. At the same time he reached towards the sleeping man's pocket with the other hand. The sudden movement of the Elder prevented the would-be pickpocket from getting the wallet and he rushed out of the car as quickly as possible. The man who saw this proceeding wondered how his fellow-passenger, whom he supposed was sound asleep, managed to cover his pocket just at the moment it was about to be picked, and he afterwards made inquiry about it. When Elder Archibald learned from the other passenger of the attempt made to rob him, he was satisfied that it was the whispering of the Spirit that gave him the timely warning. CHAPTER XIII. FRIENDS RAISED UP. It is remarkable how the Lord raises up friends to His servants while they are engaged in the ministry. In whatever part of the world they may labor, the Latter-day Saint missionaries meet with those who befriend them in a most unexpected manner. People that become thus friendly are sometimes those who are earnestly seeking the truth and are interested in the Gospel message, at other times they do not accept the Gospel, but continue to remain friendly with the Elders, and go to considerable trouble and expense, and at times even risk their lives, to assist and defend them. To do this it often requires not only considerable physical courage but moral courage as well, owing to the unpopularity of the "Mormon" missionaries and their doctrines. The only way to account for the friendship shown by such persons is to acknowledge that the Lord has wrought upon their hearts to assist His servants who are dependent upon Him for support. Upon one occasion when the Prophet Joseph Smith was arrested upon a trumped-up charge, a lawyer was influenced to defend him in court through hearing a mysterious, audible voice command him to do so. The writer remembers meeting a gentleman in England who had made it a practice of defending the doctrines taught by the Latter-day Saints and of assisting the Elders whenever he met them. He carried a well-worn "Ready Reference" with him, and was well posted on our doctrines. His business took him to various parts of the country and in his travels he would occasionally meet our missionaries, attend their services and sometimes hire meeting halls for them. Many times have missionaries received contributions of money from persons who have attended their meetings, and that too without the slightest hint that they were in need of means. Frequently the Elders have also been encouraged and defended by unknown persons upon occasions where men have sought to oppose them or disturb their meetings. The writer recalls two instances that came under his observation where such was the case. At one time after holding a conference an individual arose at the close of the meeting and tried to get the attention of the people while he denounced the utterances of the speakers as false doctrine. He only said a few words when a stranger to the missionaries spoke up and defended their teachings, and at once silenced their opposer, who thereupon left the building. At another time an out-door meeting was being held. A fairly large crowd of people were listening very attentively and appeared to be much interested; but when the speaker was about to close, and made mention of the name of the Prophet Joseph Smith, there were some slight interruptions; but the meeting was dismissed without any serious disturbances, although it appeared that some of the men present were anxious to refute some of the statements made regarding the restoration of the Gospel through the latter-day Prophet. However, immediately upon the dismissal of the meeting and before the gathered throng had time to disperse, a gentleman stepped forward to the center of the group where the other speakers had taken their stand, and bore testimony to the truths proclaimed at that meeting and to the truths of "Mormonism" generally. The stranger whose identity was never learned, was a forcible speaker and held the audience for a considerable length of time although most of those present had been standing there nearly an hour before he began to speak. Missionaries have often been entertained and fed by strangers who have befriended them. In nearly every community where missionaries have taken up their labors they find those who will entertain them, and who seem to take great pleasure in doing so. In cases where the missionaries have been in need of means these friends have often been led to supply them without any request for such assistance being made. The following narrative written by Elder W. W. Cluff, and published in the Improvement Era, describes an instance of this character: "In the year 1866, Elders Joseph F. Smith, Franklin W. Young and myself had been traveling as missionaries on the island of Hawaii laboring about ten months in the Helo and Koohala Conferences, on the north and east side of the island. A conference of all the Elders laboring in that mission was called to meet on the island of Lanai. It required five dollars each to pay our fare from our field of labor to the place of conference. In starting from Helo and traveling by land to Upolu, a distance of about one hundred and fifty miles, we would visit about ten branches of the Church. At each of these we held meetings and reminded the Saints that we were on our way to conference, and that we required so much money to pay our passage across the channel to Lanai. Money among the natives was scarce and difficult to get. When we left Waipio, the last and largest branch on the way, we had only received seventy-five cents in money and five or six goat-skins, worth twelve and a half cents each. While it looked very discouraging, we had faith that by doing all we could the Lord would open the way for us to attend the conference with our brethren. "On leaving Wimea, fifty miles from Upolu, where we would embark on the vessel, the road forked, one going north and one going west. About three miles west on the road, a family of Saints lived; with this family we had left some of our books and clothes, and to go that way would take us three miles out of our way. I being considered the best walker, it was decided that I should go that way and the brethren continue on the direct route. "I had not proceeded more than a mile when I found a man's coat lying in the middle of the road; picking it up I found a money purse in one of the pockets, containing some papers and three five dollar gold pieces. Being just the amount we needed and finding them as I did, the first impression was that it was a Godsend. There being no one in sight, I started across the country to intersect the brethren, thinking I would bury the coat with all it contained except the money, in a deep ravine, and cover it over with lava rock. I had not gone fifty yards when another thought suggested itself, and I asked myself the questions: Do you really think the finding of the coat was a Godsend? Could it not be a temptation? It certainly belonged to some person to whom the papers might be valuable. With these thoughts and reflections, and that the Lord would not bestow a blessing at the expense of another of His children, my conscience smote me, and, still seeing no one in sight, I turned back to the road and proceeded to the house where our things were left. Only the woman was at home; to her I related the finding of the coat, and, taking out the pocket book, showed her the money and papers which proved to be of great value to the owner, a white man who lived about fifty miles east, and of whose hospitality we had a number of times partaken. As a guard against the woman keeping the money, I let her see me take a memorandum of the money and papers, and also told her I would write to the owner. On overtaking the brethren, I told them about finding the coat and the fifteen dollars we needed to pay our passage, and asked them if they did not think it a Godsend; they replied that it really looked like it. "'I thought so, too, at first, but on second thought I feared it might be a temptation, in our straitened circumstances,' I replied. "On explaining what I did with the coat and contents, they expressed great pleasure and satisfaction, approving heartily my actions. That night we stopped with a white man by the name of Lincoln who had married a native woman who was a member of our Church. We had stopped there a number of times before. Mr. Lincoln had always made us welcome. "The next morning we bade the family good-by, and started on our journey, our host following us out of the house, saying: 'If you are going to your conference, on Lanai, you will want money to pay your fares, here is five dollars for each of you, if you will accept it.' We did accept it with heartfelt thanks both to Mr. Lincoln and to our Father in Heaven, believing He had put it into his heart to give us just the amount of money we required. In proceeding on our way, we all felt and acknowledged that this really was a Godsend, as Mr. Lincoln and his family had never before given us money, and during our stay this time not a word had been said about our needing money to pay our passage to Lanai. We recognized that the Lord had really heard and answered our prayers." CHAPTER XIV. SIGNS THAT FOLLOW BELIEVERS. Besides the miraculous aid and protection frequently afforded them in their labors, the missionaries abroad often have occasion to note remarkable manifestations of the Lord's power and goodness towards others. The signs that Christ promised should follow believers are as much in evidence in these days as in former dispensations. The Latter-day Saint Elders witness these signs from time to time among those who accept their testimony and believe the Gospel. Often they are called upon to administer the ordinance of anointing and laying on of hands upon the sick and afflicted. As the result of such administrations they see some wonderful manifestations of the power of God. A few such instances of recent occurrence I shall here relate: Some three years ago two Elders who were laboring in Warwick, England, made the acquaintance of a lady who was so ill that she had been confined to her bed for two years, and suffered great pain. They taught her the Gospel, and told her that the miraculous signs which the Savior said should follow the believers might be realized in her case if she would exercise faith. She read the books they loaned her and believed their words, and a day was appointed for them to come and administer to her. They came upon the day appointed and the ordinance was attended to. While their hands were upon her head, she afterwards testified, all pain left her; and immediately after the conclusion of the ceremony she was enabled to get up and walk. She retired to an adjoining room and partook of refreshments. She was entirely healed from that time, and was able to work and earn her own livelihood. Elder Ephraim H. Nye, who at the time, June, 1899, was president of the California Mission, gave the following account of a remarkable case of healing which came under his observation: "T. M. Shaw, of San Francisco was baptized a year ago last May. He was a painter and was employed as such at the Mare Island Navy Yards, but roomed at Vallejo. "About ten days ago while at his work he suddenly fell to the ground and was unable to rise. The post doctor was called and upon examination found that he was stricken with paralysis; the whole right side being affected. He was carried out and taken to his room in an ambulance. The doctor proposed to give him some medicine but he positively refused to take it, declaring that he would be all right as soon as he could send for the Elders and have them come and lay hands on him. The doctor, however, told him that he would never walk or have the use of his arm or leg again, and in that condition he lay till the fourth day. In the meantime his wife, Mrs. Shaw, wrote for me to come, but as I was away the letter lay unopened, till she, becoming impatient, came to see why we did not respond. On arriving here and making known the situation, two of the Elders, F. B. Platt, president of the conference, and J. M. Hess, went to Vallejo, arriving there about noon, and found Brother Shaw in a pitiable condition. His right foot and leg, up to his knee, were apparently as dead as though they were a part of a corpse; they were cold and clammy, and so with the right hand and arm. He could not move a finger or toe on that side. The Elders proceeded to administer to him in the Lord's appointed way, anointing him with oil and laying their hands upon him. After the prayer he at once began to open and shut his hand, then raised it to his head. Mrs. Shaw as she saw him do that, gave vent to an exclamation of surprise and delight. Elder Hess asked him if he could now move his leg, at which he began to move about; and calling for his clothes, dressed and walked about the house and within an hour walked out and up quite a hill upon which the house stands. "During the morning before the Elders came, a kind-hearted neighbor came in and while ministering to his comfort, pityingly remarked that he would never walk again. He at once told her that if the Elders came on that noon train, he would call at her house and see her during the evening. She said, 'Never; it is impossible, you will never have the use of that foot or hand again. 'Nevertheless, after climbing the hill and returning, he declared his intention of visiting the lady. So, accompanied by his wife, he walked to her house and knocked at the door. The lady opened it, and on seeing him threw up her hands and screamed with fright, while he, holding out the hand which had been so cold and lifeless, but was now perfectly natural, offered to shake hands with her and said, 'I told you I would come, and her I am;' and seeing that he was there and his wife with him, the lady had to acknowledge that a wonderful miracle had been performed." Elder D. T. Edwards, a missionary who was laboring in Pennsylvania in the early part of the year 1897, relates this instance of miraculous healing: "One little boy six years old had been sick with pains in his side almost continually since his birth. His parents were told by the doctors that he could live but a little longer, and he was also given up by his parents. On being asked to administer to him, we performed the holy ordinance. The pain left him, and he got up from bed soon after. This was done nearly four months ago, and the longest he was out of bed before, since his birth, has been five weeks. He is now well and hearty, and looks better than he has done in his life before." Many such occurrences as those mentioned above, and some even more remarkable, might be related. Of course such cases of healing are not witnessed only by missionaries abroad, they are of frequent occurrence, among the Saints here at home. But to the missionaries who at times meet with discouragements, they are a source of comfort and joy, as are all the exhibitions of the Lord's goodness which they experience. CHAPTER XV. MISCELLANEOUS EXPERIENCES CONCLUSION. Missionaries often go to their fields of labor with a faith and determination that their efforts shall not be in vain. They believe implicitly in the promises made to them by the inspired servants of the Lord who set them apart and bless them before going abroad. A little incident occurred a few years ago which illustrates the trusting faith possessed by some missionaries. A man called at one of the conference houses in Great Britain to inquire if any of the inmates had any old clothing they wished to dispose of. One of the Elders brought out an old pair of trousers for which he considered he had no further use. He was offered a shilling for the pair and was about to accept the offer when a newly arrived Elder exclaimed, "Let me have the trousers; I will give you a shilling for them." It made no difference to the owner who got them, so he sold them to the last bidder. "They will do to wear while baptizing people," the purchaser remarked, and his companions smiled at the assurance he had that the investment was a profitable one. As time rolled by, the Elder found occasion to make use of the trousers quite frequently, for during his missionary career he baptized between forty and fifty persons. The following letter, written by Elder Albert Matheson a few years ago, while laboring as a missionary in the Southern States, is interesting as it shows the fulfillment of a prediction made to one of his fellow-missionaries: "The mission of Elder Dotson has been of special interest and satisfaction to him. Some years ago, while nearly all of his relatives were not in sympathy with our faith, he received a patriarchal blessing, in which was a promise that he, if faithful, would have the privilege of bringing many of his kindred into the Church. When this promise was made the Elder could see no possibility of its realization, as his relatives were far removed from him both by distance and doctrine. Time passed on and he reached the age generally considered too far advanced for missionary labors in the South; but at last he received a letter from the Presidency of the Church extending to him an invitation to take a mission to the Southern States. But this did not clear away all difficulties. After his arrival at Chattanooga there were about ten chances to one that he would get in a conference in which his relatives did not reside. True Brother Dotson might have suggested that he work in a locality near his kinsfolk, but he had no idea that such a right belonged to him. It was his belief that the servants of God appointed for that purpose were perfectly competent to discharge their duty. This belief was strengthened in him when he received an appointment to labor in the neighborhood where his relatives resided. Not all the barriers were yet removed from his path, however. His relatives were not at all eager to join themselves to his faith. It was not until after he had worked diligently among them that he saw prospects of the fulfillment of the patriarch's promise; and just at this time threats of violence against the 'Mormons' in that neighborhood gave occasion for the Elder to seek quarters less hostile to truth-tellers. After a little the threatened violence subsided. He then went back and soon baptized eleven of his relatives, among whom was his aged father." An Elder who was lately in the mission field relates that he had often thought while at home that he would like to perform a mission abroad; but having no education--not being able to read or write--he feared he would never have the privilege. An opportunity at last came for him to go, yet he still lacked education. While in a meeting about this time the inward promptings of the Spirit made known to him that if he would go the Lord would be with him; that he would be enabled to learn to read and write, and that he should fill a useful mission. He relied upon the promise received and went forth in obedience to the call made of him. Although past the prime of life, he readily acquired the arts of reading and writing. As a missionary he soon became very successful. By his humble efforts he was the means of bringing a number of souls to a knowledge of the truth, and within a short space of time he and his missionary companion baptized some nineteen people. It is frequently remarked by those who speak from experience that a man loses nothing financially by spending a few years in the mission field; and that a mission gives one experience that is of inestimable value to him--an experience that he cannot get in any other way. The truth of these statements is repeatedly verified. A young man who returned from a mission some time ago made the remark recently that since his return he had been so prospered in his business that he had earned as much during the two or three years since his return as he would have done had he remained at home with steady employment such as he was engaged in previous to going upon his mission. Some years ago when work was plentiful and wages were high, a young man of Salt Lake City was called to take a mission. Some of his friends, and even members of the family to which he belonged, protested against his going. They thought the opportunity to make money was too good to pass by. One brother of the young man encouraged him to go upon the mission assigned him, and remarked to those who did not favor it, that if he went he would be prospered upon his return and within a few years would be better fixed financially than his friends who remained at home taking advantage of the good times for making money. The young man fulfilled the mission assigned him, and was away for some three or four years. Upon his return he went to a new part of the country to make his home, without any resources except his ability to labor with his hands. Only a few years passed before the prediction made by his brother was fulfilled. He had been greatly prospered in his temporal affairs, and was better off than his friends who objected to his going upon a mission. 
50072	----	(MormonTextsProject.org) FRAGMENTS OF EXPERIENCE, SIXTH BOOK OF THE FAITH-PROMOTING SERIES. Designed for the Instruction and Encouragement of Young Latter-day Saints. JUVENILE INSTRUCTOR OFFICE, Salt Lake City, 1882. PREFACE. In issuing this, the Sixth Book of the FAITH-PROMOTING SERIES, we trust that it will meet with the same kind reception that its predecessors have. Perhaps no books that have ever been published in our Church have become so popular in so short a time as the volumes of this Series which have already been issued. They have tended towards supplying a want which has long been felt in our community, and we feel assured that they have done a great amount of good. Young minds, as a rule, are not attracted by those publications which treat specially upon doctrine. They are usually too profound for young people to grasp and fully comprehend the ideas that are contained in them. To the person with fully matured mind and well-developed reasoning faculties they may appear ever so simple, and even fascinating, but to most young people they are uninteresting, to some positively distasteful. And yet there is scarcely a child but can be taught principle in the form of narrative, wherein the application is made for him in scenes from real life, and appreciate it. There is no more sure way of instilling into the mind of a child faith in God and in the work which He has established upon the earth than by illustrating it with incidents from actual experience. The lesson, too, is likely to be all the more effective in the persons whose lives are held up for examples are those with whom the child is acquainted and in whom he has confidence. The lives of many of the Elders of the Church of Jesus Christ of Latter-day Saints abound in incidents which, if written and published, would tend to inspire those who might read them with faith in God and a spirit of emulation. We hope a more general interest may soon be felt throughout our Church in writing up such incidents. That the host of children now growing up in the valleys of the mountains appreciate and are ready to profit by their perusal there can be no doubt. The FRAGMENTS OF EXPERIENCE herein contained are collected at random, but many valuable lessons may be drawn from the incidents narrated, and we trust that the seed which they may sow in the hearts of those who peruse them will be productive of a rich yield of fruit in the kingdom of our Father. THE PUBLISHER. CONTENTS. HELP PROM THE LORD. Mission to Illinois when a Boy--Attempt of a Deacon to Put me to Shame--Open my Bible to the Passage Required--Prove our Position Correct from the Scriptures--Befriended by an Infidel--Preachers Assault on the "Frogs"--The "Frog" Replies. EARLY EXPERIENCE OF A LATTER-DAY SAINT. Hear the Gospel by Chance--Compunction at Speaking Lightly of the Prophet--Join the Church--A New Suit of Clothes--Opposed by Relatives--My Old Friend, the Bible--A Dream--Required to Renounce "Mormonism" or Leave the House--My Relatives Refuse to Speak to me--They Pawn my Clothes--I Recover Them--Violence Used--My Clothes Torn--My Mother's Death--My Brothers Quarrel, and call upon me to Settle their Difficulties--My Brother Sick--Healed in Answer to my Prayer. DISOBEDIENCE TO COUNSEL. Driven from my Property by the Mob--Desire to Return and Recover some of it--Counseled by the Church Authorities not to Go--Persist in Going--Visit a Friendly Family--Amiable Intention of my Debtors--Meet two of Them They Threaten my Life--Despair of Getting Anything and Try to Start Home--Beaten over the Head with a Pole--Barely Escape with my Life--Ashamed to have my Friends Know It--The Lesson I Learned. LORENZO DOW YOUNG'S NARRATIVE. CHAPTER I. My Mother's Promise--Chased by Wolves--A Remarkable Dream--Thrown from a Horse--Providentially Saved--Religious Revival--Preachers Try in vain to Convert me--Ridiculed for not Playing at Cards--Read Infidel Works--Their Effect--A Vision. CHAPTER II. Marriage--A Vision of Other Worlds--My Reluctance at Returning to a Mortal Existence--A Promise with Conditions--I Exhort Others to Faithfulness. CHAPTER III. I Take to Preaching--Make Many Converts--Refuse to Baptize Them--They are Baptized by a Campbellite Preacher--Urged to Join the Campbellites--Refuse, and the Devil Tempts me--I Grieve the Spirit, but Regain it Through Fasting and Prayer--Hear the Gospel--Visit from Elder Gifford--He is Threatened with Tar and Feathers--My Brother and I Defend Him. CHAPTER IV. Converted--Start for Missouri--Called to Preach "Mormonism" without being Baptized--Join the Church--Voyage to Pittsburg--Preach the Gospel and Establish a Branch--Experience as a Trunk-maker--Mission to New York--Speak in Tongues--Effects of Preaching Counteracted by Lies--Second Voyage Down the Ohio--Providential Delay. CHAPTER V. Removal to Kirtland--Work upon the Temple--A Lesson-- Sickness--Pronounced Incurable by Doctors--Healed in Answer to Prayer--Cured of Lameness--Removal to Missouri--Commencement of Hostilities--Surrounded by a Mob--Face Death--Rescued. CHAPTER VI. Warned to Leave the Country or Renounce "Mormonism"--Wife and Children Threatened--A Boy's Pluck--Forced to Flee for our Lives--Property Confiscated--Battle of Crooked River--Providentially Saved--Far West Besieged--Escape to Iowa--Pursued--Providential Snow Storm. AN INSTANCE OF DIVINE INTERPOSITION. Visit to Scotland--Meet Old Friends--Return to Liverpool--About to go by Steamer to Bristol--A Voice Warns me not to Go--Turn Back--Short of Money--Means Providentially Provided--Journey to Portsmouth--Sequel to the Warning--The Steamer Wrecked. MY LAST MISSION TO THE SANDWICH ISLANDS. CHAPTER I. Elders Called Home from the Sandwich Islands--Native Elders Left to Preside--Gibson's Arrival in Salt Lake--Joins the Church--Asks for a Mission to the Sandwich Islands--His Deep-laid Scheme--Leading Astray the Hawaiian Saints--Five Elders Sent to Investigate--Arrival at the Sandwich Islands--Attempt to go Ashore in a Boat--Capsized in the Surf--Elder Lorenzo Snow Lost--After a Long Search, Found Under the Boat--Efforts to Resuscitate Him--Restored to Life One Hour After Being Drowned. CHAPTER II. Journey to Lanai--Meet Mr. Gibson--Reverence of Natives for Him--His Speech and Assumption--Elder Joseph F. Smith's Reply--Elder Snow's Prophecy--Mr. Gibson Cut Off the Church--Elder Snow's Prophecy Fulfilled--Advised to Select a New Gathering Place--A Vision--Suitable Place Pointed Out. A PROPHECY FULFILLED. Called on a Mission to the Sandwich Islands--Journey by the Southern Route--A Prophecy--Fear After Uttering It--Residence in Honolulu--Political and Religious Conflict--The Kingdom in Jeopardy--Dissatisfaction Among the People--Letter to the King Favorably Considered--A Dream--A Prince sent by the King to Ask Counsel of Latter-day Saint Elders--Advice Accepted, and the Kingdom Saved--The Dream and Prophecy Fulfilled Together. SPECIAL PROVIDENCES. Circumstances under which the Early Temples were Built--How the Workmen were Encouraged--Arrival of Brother L---- in Nauvoo--His Willingness to Work without Pay--His Extreme Want--Appeals to God for Help--Money Miraculously Provided--Prayer for Food Answered--Providential Finding of a Pair of Shoes on the Plains--A Crippled Shoulder Restored while Defending the Character of Joseph Smith. INCIDENTS ON THE PLAINS. CHAPTER I. Army Sent to Utah--Missionaries Called Home--Large Number Assembled at Florence--Dangers of Trip--Council to Decide Upon Course of Action--Fortunate Fog--Providential Storm. CHAPTER II. Apostates Met--The Chaplain Separates From the Company to Meet some Apostates--An Adventurous Trip--Discharged Government Teamsters Indignant at "Mormons"--Plot to Steal the Chaplain's Horse--Advice to the Apostates to Look to Their Own Safety--Mr. Stout's Compassion for the Hatchet-faced Missourian--How His Confidence was Rewarded--Meet Captain Hatch--News of Buchanan's Amnesty Proclamation--Evade the Army and Reach the Valley in Safety. HELP FROM THE LORD By C. MISSION IN ILLINOIS WHEN A BOY--ATTEMPT OF A DEACON TO PUT ME TO SHAME--OPEN MY BIBLE TO THE PASSAGE REQUIRED--PROVE OUR POSITION CORRECT FROM THE SCRIPTURES--BEFRIENDED BY AN INFIDEL--PREACHER'S ASSAULT ON THE "FROGS"--THE "FROG" REPLIES. In the year 1845, I was appointed on a mission from Nauvoo, to labor about Cass County, Illinois, in company with Theodore Curtis. After traveling together we concluded to separate, and I continued alone, preaching wherever an opportunity presented itself. One evening I was approaching a little town called Virginia, foot-sore and weary, having been frequently denied food. I retired, as was my wont particularly when so impressed, for prayer, and for God to soften the hearts of those I might meet, to give me shelter, food and rest, and finally to open up my way. Towards evening I found a number of persons congregated at the country store. I saluted them with "Good-evening," and inquired the opportunity of getting a chance to preach in that place. I carried the badge of a "Mormon" preacher in my hand, namely, a small round valise, containing a shirt, change of socks, Bible and hymn book. I was soon assured by one or two that there was no earthly show for a "Mormon" preacher to be heard in that place. I replied, "I would like to preach in that nice, newly-finished meeting-house just opposite." A man spoke up quite authoritatively, and said that no "Mormon" should preach in that house, which had just been dedicated--I think for Presbyterian worship. They termed this man the deacon. This produced considerable talk, for many of the crowd were of what is termed the liberal or infidel persuasion, so much so that the deacon was overwhelmed by argument, shame and reproach, for refusing a boy like me a chance to preach. To cover his shame and to nonplus me, he remarked, "I have heard say that your preachers are pretty apt with the scriptures, and can produce almost any doctrine you like from the Bible." I replied that the men were, but that I was but a boy; yet I thought I knew a little of the scriptures. He remarked "Your people believe in laying hands on the sick; don't you?" I answered that we did, and because Christ had said in His remarkable commission to His apostles, that this was one of the signs following, quoting Mark xvi, 15-18. I also quoted James v., 14. "Yes, yes;" says he, "that is all very good, but that says only once, and your Elders sometimes lay hands twice in succession on the same person. Whoever heard of Jesus or the apostles doing anything like that?" He then cited an instance where, as he said, Joseph Smith had done this in administering to a sick woman. The good-natured excitement was intense. The deacon thought I was overwhelmed, and proposed that if I could prove a similar transaction from the scriptures, I might preach in that house that very night. Eagerness now seized the men, and the deacon chuckled over his presumed victory, and boasted of his acquaintance with the "Blessed Word." I unbuckled my valise, drew forth my little Bible, and opened it intuitively to this passage in Mark viii., 22-25: "And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. And he took the blind man by the hand, * * * and put his hands upon him, and asked him if he saw aught. And he looked up, and said, I see men as trees, walking. After that he put his hands _again_ upon his eyes, and made him look up: and he was restored, and saw every man clearly." The reading of this scripture; the sudden finding of it, for I was led to it as clearly as a man leads his horse to the water; its aptness and conclusiveness, accompanied by the jeers of the infidel portion of the crowd, mortified the deacon--he was discomfited. I remarked that I would, according to the deacon's terms, preach in the church that evening, provided some one would find candles. The candles were instantly offered, and accordingly, I preached with power and the demonstration of the Spirit. After the close of the services, I found a resting place with one of the most avowed infidels of the neighborhood, who had listened to the talk between the deacon and myself, and who particularly enjoyed the good man's discomfiture. By his persuasion I staid some time in the neighborhood, occupying occasionally the school-house. He even proffered me some land to build me a house if I would stay, preach and teach school; but my mind was bent on returning to Nauvoo. But one evening, when I had been preaching my intended farewell sermon in the closely-packed school-house, and just at its close, a person arose and said that, God willing, he would deliver a discourse there the next Sunday, and expose the "Mormon" delusion, giving his announcement all the force and emphasis possible. My friends gathered at my place of stopping, and, joining with my host, prevailed upon me to stay. The word was given out that I had gone to Nauvoo. At the time appointed a great crowd had convened--time, early candle-light. I arrived late, purposely. My friend and I took seats near the door. The preacher, after preliminaries, opened the Bible, and, for his text, read the 13th and 14th verses of the 16th chapter of Revelations. After dilating upon the swampy nature of the soil contiguous to Nauvoo, styling it a good place for frogs, and facetiously comparing it to the "mouth of the dragon," he came down heavily on the "false prophet," the miracles, etc. It was a most scathing rebuke on "Mormonism." His final peroration was on the habits of the frogs, which, while no footsteps were heard, croaked and croaked, but at the first sound of an approaching footstep, dodged their heads beneath the water. "So," said he, at the same time rising to the sublime hight of his oratory, "where, oh where is the frog that croaked here a day or two ago? Gone to that slough of iniquity, Nauvoo, the seat of the dragon and the false prophet. Why has he fled? Because he heard the footsteps of your true shepherd." After much interlarding, he dismissed by prayer. I immediately arose and said that the frog was there yet, and would croak once more, naming the time. Shouts from the audience named that same evening as the time, and the reverend preacher, amid jeers, cheers and cries of, "Give the boy a chance!" made for the one door. My friend was alive to the emergency, and I, nothing loth, opened a fusilade from I. Timothy, 4th chapter, while the preacher was hemmed in by the crowd, and my friend with his back to the door. After an exhaustive testimony of the work, we all departed, some pleased, some chagrined. In both of the instances here narrated, the opening of the Bible to the apt and confirmatory passages, were then to my mind clearly the answer to prayer, for if ever previously read they had escaped my memory. How much good I did on that mission, I cannot guess. One thing I do know, as a general rule not many are truly converted by the clamor of crowds, or the frenzy of debates. My object in giving these two instances is to incite my young brethren to a study of the scriptures, the necessity of earnest secret prayer, and confidence in the promise that at the hour and time God will help them, and bring them off victoriously. Great care must be taken to give God the glory in your after prayer, "for no flesh can glory in his sight." Enconiums should produce humility, lest we be puffed up, and, in an after time, display our complete nothingness. EARLY EXPERIENCE OF A LATTER-DAY SAINT. HEAR THE GOSPEL BY CHANCE--COMPUNCTION AT SPEAKING LIGHTLY OF THE PROPHET--JOIN THE CHURCH--A NEW SUIT OF CLOTHES--OPPOSED BY RELATIVES--MY OLD FRIEND, THE BIBLE--A DREAM--REQUIRED TO RENOUNCE "MORMONISM" OR LEAVE THE HOUSE--MY RELATIVES REFUSE TO SPEAK TO ME--THEY PAWN MY CLOTHES--I RECOVER THEM--VIOLENCE USED--MY CLOTHES TORN--MY MOTHER'S DEATH--MY BROTHERS QUARREL AND CALL UPON ME TO SETTLE THEIR DIFFICULTIES--MY BROTHER SICK--HEALED IN ANSWER TO MY PRAYER. The substance of the following little sketch was told to the writer by the subject of it, who is an Elder in the Church, and lives in Salt Lake City. His name is Robert P--k. We give it in words as near his own as we can remember. I was born and reared in the city of Glasgow, Scotland. I passed my boyhood without thinking much on religious matters, till I was about eighteen years of age. At this period of my life I was walking along what is called the Green, a kind of public park, when my attention was attracted by some men discussing publicly the principles of religion. One of them was a Baptist, and I could see that he had the best of the argument, baptism by immersion being a Bible doctrine. This was on Sunday evening. After listening to the discussion for some time, I was attracted to a place where another man was preaching. This one proved to be an Elder of the Church of Jesus Christ of Latter-day Saints. I was so struck with the principles he advanced, that I drank down greedily every word he spoke, and on hearing him tell where the meeting-house of the Latter-day Saints was situated, I went there. I was, however, too bashful to go inside, but I walked back and forth around the building, listening and catching whatever words I could. I was out later than usual that night, and when I got home I was questioned as to the cause of my absence, by my mother (my father had been dead many years) and brothers. I said I had been to hear the "Mormons." "Who are the Mormons?" "Why, the followers of Joe Smith," said I. But I had no sooner said this than a sharp pang shot through me, and I felt condemned for speaking thus irreverently of the prophet. I did it because I thought it would excuse me in the eyes of my relatives. I knew I had done wrong, for, young as I was, I felt deeply impressed with the idea that Joseph Smith was a prophet of God. As it was, I was severely reprimanded for staying out so late. Shortly after this I went to meeting and heard Elder John Taylor speak on the setting up of the kingdom of God in the latter days, which did a great deal towards convincing me that the Lord had revealed the gospel in this age. After attending meeting for some time, I was finally baptized into the Church, and was filled with joy because I knew that I was indeed a member of the true Church of Christ. Knowing that if my mother and four brothers discovered that I had joined the Church I would have no peace at home, I kept the matter secret from them. I was but an apprentice and only earning the small sum of three shillings a week (equal to seventy-five cents) and was, therefore, somewhat dependent on my relatives. I was about to get my wages raised a shilling a week, and my eldest brother, Hugh, proposed that he should get me a suit of clothes, and I pay this shilling a week until the suit was paid for, so that I might go to church with the rest of the family. I was glad to exchange, on Sundays, my old, patched, shabby working suit for some respectable clothing, and it was agreed to. On the following Sunday morning I went to meeting as usual, and was complimented by the President of the Branch on my improved personal appearance. When I got home in the evening the first question asked of me was, "Where have you been?" "I have been to meeting." "What meeting?" "I have been to hear the Latter-day Saints." At this there was a perfect storm about my ears. I went and got the old family Bible, and laid down the "law and the testimony." In answer to all they would say, I quoted and read from the Bible. I explained the principles of the gospel of Jesus, and the strongest argument any of them used was in each picking up his hat and walking out. On the following day (Monday) I felt somewhat timid about going home in the evening, for I had dreamed on the Sunday night that my brothers were plotting to turn me out of the house. However, home I went, and just as I approached the door I heard their voices in conversation, and they were saying they would ask me which I would choose, to leave "Mormonism" or the house; and John, who was always more rabid and unkind than the rest, said he would not even let me eat my supper until I had decided what I should do. I walked boldly in, sat down, and commenced eating supper. They sat silent for a short time, when finally Hugh put the question to me as to whether I would renounce "Mormonism," for if I did not I would have to leave the house. I again brought down my old friend, the family Bible, and said: "Hugh, if you will prove to me from that sacred book that I am wrong in adhering to 'Mormonism,' or rather the gospel of Christ, I will renounce it; and if I show you that you are wrong in adhering to Church of Scotland, then you should leave that." I then talked upon the scriptures and the principles of the gospel, and they could bring forward no reasonable objections to what I advanced. Hugh rose to his feet and said: "If father had been alive he would have kicked you out of the house." I answered: "Father is now rejoicing because of my having embraced the gospel of Jesus." At this rejoinder the anger of my brothers increased; and Hugh used his old argument of picking up his hat and walking out. I was induced to make this remark in relation to my father, because on the previous Sunday I had heard the doctrine of baptism and salvation for the dead preached by Elder John Lyon. While listening to him I was so filled with joy and gratitude at the prospect of doing something towards the salvation of my father, who had died without a knowledge of the gospel, that the tears chased each other down my face like rain. It was the first time I had heard the principles by which the grand chain which shall link the great human family together will be formed. Seeing that threats and abuse availed nothing, making no impression upon me, my mother and brothers took another course: they would not speak to me. Although I lived in the same house and ate at the same table with them, they uttered not a word to me, and would not answer me when I spoke to them. Even my mother's heart seemed entirely hardened towards me, and it often cut me keenly when she would meet me on the street and pass without speaking. Notwithstanding all this I rejoiced in the gospel exceedingly, feeling that the cause of God was more dear to me than my nearest relatives. On the next Sunday I went to the drawer where my best suit was usually kept, and discovered that it was gone. They had not even left me a clean shirt. Nothing daunted, however, I buttoned up my shabby, old, every-day coat, and marched off to meeting, feeling that I could worship God just as fervently and acceptably in an old suit as in a new one. Instead of handing over my wages to my mother as I usually did, I kept them every week, and announced at home my intention of doing so until my clothes were returned to me, thinking this would induce them to give them up. However, I happened to come home one day at an unusual time, and in turning over some articles to get something I wanted, I came upon a ticket which at once explained where my clothes had gone. They had been pawned. That this term may be understood, it may be well to say that they were deposited in a place where money is loaned on goods, and when the money is returned, with an additional sum as interest, the goods are delivered back to the owner. I took this ticket, and with my wages which I had saved, and a little money which I had borrowed, I went to the pawnbroker's and got my clothes, and left them, for safe keeping, at the house of a brother in the Church. I dressed up on the following Sunday and presented myself at home at dinner time, when my brothers manifested no small astonishment and a little shame on seeing that I had discovered their trick. I had forgotten to say that on several occasions after I had dressed for meeting, my brothers would attempt to stop me from going, by main force, and several times in their efforts to keep me in, had torn the breast out of my shirt, but I invariably succeeded in getting out, and when my shirt was torn I would button up my coat and go to meeting. Matters went on in this way for over two years, during which time I had been frequently told to leave the house and never enter it again. I paid no attention to this. On being told to go on one occasion, however, I said the next time I was ordered off I would go. Not long afterwards my mother told me to leave the house forever, and I announced my intention of doing so on the Sunday following. When Saturday came I proceeded to tie up my clothes in a bundle. No sooner did they see me doing this than they seized my clothing, and tore up my shirts and several other articles. On former occasions when I had been thus abused, it was my custom to resist, but this time this disposition had departed; my heart was full; I pitied them for their blindness, and I felt like weeping tears of sorrow. I made my way out of the house as best I could, with my wardrobe reduced to a single pair of pants, besides the clothes I wore at the time. As I was leaving I told them that the course they had taken towards me would bring them no good. My mind was filled with grief and I slept none that night. Six weeks after this my mother burst a blood vessel, from the effect of which she never recovered, being ill from that time till her death, which occurred a year afterwards. This broke up the family. Hugh married, and my three other brothers, John, George and William went to live with him. Some time afterwards John came to me and told me they had quarrelled, and he wished me to go and settle matters between the brothers, which I did, and the result was that John lived apart from the others. William, who was the most peaceable and amiable of my brothers, was taken very ill, and one evening I was impressed to go and see him. I found all the members of the family gathered around him, as he was not expected to live through the night. After everybody had left the room but myself, he said to me, "Robert, do you believe I shall die to-night?" I said: "No, I do not." "I ask you because the others are hypocrites, for when I ask whether they think I will die, they say, 'No, you will live,' and then I hear them in the adjoining room arranging how they will dress me when I am dead." He fell asleep, and I laid hands upon him and administered to him in the name of Jesus Christ, and when he awoke he was much better, and he lived for four months after this. This is a little of my first experience as a Latter-day Saint. Nearly every true disciple of Jesus has passed through circumstances that are instructive, although trying at the time they occur, and sometimes the relating of such things has a good effect, however simple the narrative may be. DISOBEDIENCE TO COUNSEL. BY ANSON CALL. DRIVEN FROM MY PROPERTY BY THE MOB--DESIRE TO RETURN AND RECOVER SOME OF IT--COUNSELED BY THE CHURCH AUTHORITIES NOT TO GO--PERSIST IN GOING--VISIT A FRIENDLY FAMILY--AMIABLE INTENTION OF MY DEBTORS--MEET TWO OF THEM--THEY THREATEN MY LIFE--DESPAIR OF GETTING ANYTHING AND TRY TO START HOME--BEATEN OVER THE HEAD WITH A POLE--BARELY ESCAPE WITH MY LIFE--ASHAMED TO HAVE MY FRIENDS KNOW IT--THE LESSON I LEARNED. To some persons it may appear strange that the Elders of the Church in their addresses to the Saints, should so frequently dwell upon the necessity of constant obedience to counsel. But although this may seem strange, still the experience of both the Elders and the Saints goes to prove that "to obey is better than sacrifice, and to hearken than the fat of rams." The Bible, the Book of Mormon and the Book of Doctrine and Covenants contain many instances of the blessings that have attended obedience, and the serious consequences that have followed disobedience. I will not, however, refer to any one of these divine books; but will give my readers an instance of the consequence of disobedience which occurred to me in my early experience in the Church, in the commencement of the year 1839. At that time I was living with the Saints in Far West, though I owned property, which I had been driven from, at the Three Forks of Grand River, distant from Far West about thirty miles. As I wished to learn whether I could dispose of this property or not, I asked Father Joseph Smith and President Brigham Young for counsel about visiting Grand River for this purpose. They counselled me not to go; but to stay at home. I had been driven from my property by the mob that came against the Saints, and as the Saints were obliged to leave the State I desired to go with them to Illinois. But I did not want to be burdensome to others. If I could sell my property on Grand River I would not be, so I concluded that there could not be much harm in my going to Grand River, and I set out. How I succeeded the following extract from my journal will show. December 31, 1838, being anxious to obtain means to make a team, that I might be able to go with the Saints, I this morning mounted the only horse I had left, and started for the Three Forks of Grand River. I arrived at my farm on new year's day, and learned that a man by the name of George Washington O'Niel had it in his possession. I passed on two miles further to a family by the name of Day, who had come in from the Eastern States a few weeks before I was driven away. This family had taken no part with the mob. I found the lady at home, and received from her a history of my property. She informed me that O'Niel and Culp, Missouri mobbers, had said that if ever I came to the place they would kill me; and that one Henderson and others would help them. When on my farm I had sold store goods to a number of the citizens, who were to pay me for them at Christmas. She said she had heard many of them say that if I came there, they would pay me just as "Mormons" should be paid. Just at this time O'Niel and Culp came into the house. They demanded of me my reasons for being there. I told them that I was attending to my business. They said I had no business there, and if I got away from there I would be smart. I replied that I was white man, that it was time enough to be afraid when I saw danger, and that I should go when I pleased. They told me that they would as soon kill me as a dog, and that there would be no more notice taken of my death than if a dog were killed. This I very well understood. They then told me that they supposed I had come to get my property. I informed them I had; to which they replied that there was no property for me. After repeated threatenings I became convinced that it was in vain to think of obtaining anything, and started for my horse, which was hitched at the yard fence about five rods from the door. They followed me. O'Niel picked up the end of a hoop pole which Mr. Day had left there, he having been hooping a barrel. With this pole he struck me a blow upon the head, which nearly brought me to the ground. I looked around for a club with which to defend myself, but there was none in sight. He continued striking me, and would doubtless have killed me, had it not been for a very thick woolen cap on my head. Mrs. Day threw open the door and cried murder. I ran for the house to get something, if possible, to defend myself with; but before I reached the door, he struck me repeatedly, and gave me one blow over the eye, the scar of which I carry to this day. As soon as I got into the house I clutched the fire shovel. At that moment Mrs. Day closed the door, so that I could not get out nor O'Niel in. He and Culp then passed the window, on which Mrs. Day supposed they had started for their guns, so I mounted my horse and rode for Far West as fast as I could. My head and face soon commenced swelling. On my way home I washed myself, and resolved not to inform any one what had happened, as Father Smith and President Young had both told me not to go. I reached home about eleven o'clock at night, and went to bed without making a light. In the morning I arose, and just as soon as I got out of bed, I fell upon the floor. My wife was alarmed and screamed. I told her what had happened; but told her to keep the matter from my family. Father Smith, however, soon heard of the occurrence, and came to see me. He hoped, he said, that the lesson would do me good, and that he was glad that I was not quite killed. Had I obeyed the words "do not go, but stay at home," I should not have fallen into this trouble. May you who read this be wise, and in this particular, profit by my experience. LORENZO DOW YOUNG'S NARRATIVE. CHAPTER I. MY MOTHER'S PROMISE--CHASED BY WOLVES--A REMARKABLE DREAM--THROWN FROM A HORSE--PROVIDENTIALLY SAVED--RELIGIOUS REVIVAL--PREACHERS TRY IN VAIN TO CONVERT ME--RIDICULED FOR NOT PLAYING AT CARDS--READ INFIDEL WORKS--THEIR EFFECT--A VISION. I was born October 19th, 1807, in the town of Smyrna, Chenango County, New York. My mother was afflicted many years with consumption. I remember her as a fervent, praying woman. She used, frequently, to call me to her bedside and counsel me to be a good man, that the Lord might bless my future life. On one occasion, she told me that if I would not neglect to pray to my Heavenly Father, He would send a guardian angel to protect me in the dangers to which I might be exposed. She had so trained me to trust in God, that, even in my early youth, I seemed capable of grasping, in my faith, the prophetic promise she had made. It sank deep into my heart, and ever since has been an anchor of hope in the difficulties and dangers to which I have been exposed. This pious, faithful, friend and mother, drooped and died on the 11th of June, 1814. Soon after her death, my father broke up housekeeping, and I was sent about sixty miles to live with my brother-in-law, John P. Green, near Cayuga Bridge. It was a marshy, malarious country, and I was taken very sick with fever and ague, with which I suffered severely. In the fall of 1815, we removed to Tyrone, Schuyler County. In the meantime, my father had taken up some land on which to make a home, about six miles from where Mr. Green lived. This country, at that time, was new, and there was nothing but a dense forest between Mr. Green's house and my father's. The wolves were very numerous in this forest. At one time, several of them chased me to Mr. Green's house, and I seemed to barely escape with my life. During the winter of 1815-16, in company with my brothers, Joseph, Phinehas and Brigham, I worked for my father and assisted him to clear off some land. In the autumn of 1816, when about nine years old, I had a peculiar dream. I thought I stood in an open, clear space of ground, and saw a plain, fine road, leading, at an angle of 45 degrees, into the air, as far as I could see. I heard a noise like a carriage in rapid motion, at what seemed the upper end of the road. In a moment it came in sight. It was drawn by a pair of beautiful, white horses. The carriage and harness appeared brilliant with gold. The horses traveled with the speed of the wind. It was made manifest to me that the Savior was in the carriage, and that it was driven by His servant. The carriage stopped near me, and the Savior inquired where my brother Brigham was. After informing Him, He further inquired about my other brothers, and our father. After I had answered His inquiries, He stated that He wanted us all, but He especially wanted my brother Brigham. The team then turned right about, and returned on the road it had come. I awoke at once, and slept no more that night. I felt frightened, and supposed we were all going to die. I saw no other solution to the dream. It was a shadowing of our future which I was then in no condition to discern. In the morning I told my father the dream, and my fears that we were going to die. He comforted me with the assurance that he did not think my interpretation was correct. In the winter of 1817-18, I went to live with my brother-in-law, James Little, in the town of Aurelius, Cayuga County, New York. I remained there about five years, learning the business of a gardener and fruit raiser. In the summer of my twelfth year, I was placed upon a race horse by Mr. Little, and sent on an errand. The animal was too spirited for a boy of my age to safely ride. It became frightened and unmanageable. It turned so rapidly around that I was thrown out of the saddle. As I fell my bare foot slipped through the iron stirrup, where I hung with my head just touching the ground. With my left hand, I still grasped the bridle rein, on that side, firmly. The horse endeavored to kick me, but, fortunately, did not succeed on account of my being too close to him. My hold on the bridle rein prevented the animal from running away and caused him to whirl around almost in a circle. In danger we often think with great rapidity. I comprehended my situation in a moment, and, at first, could see no way of escape from having my brains dashed out. But, as I hung, I was suddenly impressed to get hold of the stirrup with my right hand, and make an effort to raise myself up, so as to get my foot loose from it. By a great effort I succeeded in drawing myself up, and slipping the stirrup over my foot. I then let go all hold and fell to the ground. The horse went at full speed for home and his stable. I got up and was not much hurt. The promise my mother made me flashed into my mind, and I felt thankful to the Lord that I had been preserved from serious harm by a kind providence. In the winter of 1819-20, I left Aurelius and went about twenty miles to Hector, Schuyler County. A Methodist revival occurred in that town, and religious excitement ran so high that it became fashionable to make a profession of religion. So far as I knew, every young person in the neighborhood but myself professed to receive "a saving change of heart" before the close of the revival. As was usual during such periods of religious excitement, meetings were held nightly. In these meetings it was the custom to request those who were "seeking religion," to come forward to some seat reserved for the purpose, to be prayed for. I was somewhat affected by the intense religious feeling. One evening, I attended a meeting presided over by Elder Gilmore, the leading minister. Two or three other preachers were also present. The usual invitation was given for penitents to come forward to the "anxious seat." Some time was spent in prayer, when all who had come forward, except myself, professed to have a "change of heart." The meeting was closed, and Elder Gilmore proposed that those who were willing to do so, should retire to a private house with me, and continue in prayer till I was converted. As proposed, we retired to a neighboring house, where the praying continued until two o'clock in the morning. Elder Gilmore then asked me if I had not received a "change of heart." I replied that I had not realized any "change." After so much fruitless labor, they were evidently disposed to give me up as a reprobate. Elder Gilmore told me that I had sinned away the day of grace, and my damnation was sure. He asserted that he would never offer another prayer for me. Although religious in my nature, even at that early age, sectarian religion seemed empty and void. The following morning, I left the scene of this religious excitement in Hector and returned to Cayuga County, about three miles from Auburn. There I went to work for Mr. Monroe, to learn the trade of a blacksmith. He carried on considerable business, and employed a number of young men and apprentices. One evening, Mr. Monroe and the workmen gathered around the center table, in the sitting room, to while away the evening in a game of cards. Mr. Monroe invited me to participate. My father had counseled me never to play a game of cards. "Not," said he, "that there is any particular harm in playing a game of cards, but card-playing has a tendency to lead those who follow it into other vices." I determined, at the time, to keep his counsel should it cost me my situation. Mr. Monroe did not appear disposed to receive any apology for not accepting his invitation. I arose, took a Bible that was near me, and read during the evening while the remainder of the company played cards. The most of Mr. Monroe's workmen were inclined to infidelity, and the course I took that evening, afterwards brought upon me much annoyance and ridicule. Although infidel in principle, Mr. Monroe was kind to those around him, and manifested that kindness to me as well as others. He placed in my hands several infidel books. Among them, I recollect the writings of Voltaire and Thomas Payne. My experience at this time, taught me that skeptical works cannot be read without leaving their impression on the mind. A continuation of reading them must, eventually, lead to confirmed infidelity. The teachings of my pious parents had given me considerable faith in God, and I enjoyed some of His Spirit. It has since been evident to me, that the reading of those infidel books stirred up an antagonism in me between the Spirit of truth and the spirit of skepticism. The struggle between them, in my bosom, continued about a year, and was a source of great affliction to me. The Lord, through His Spirit, was trying to save me from error and darkness. I would advise all my young friends, and especially those who have had the testimony of the Spirit of truth, to never, by any act of theirs, invite the spirit of infidelity into their hearts, lest they fall away into darkness, and go down to death. I remained with Mr. Monroe nearly two years. I injured myself lifting a log, and it was evident that I could not again work at the blacksmith business for some time. For this reason I left Mr. Monroe, and went to visit Mr. J. P. Green, who lived in Watertown, about one hundred miles from Auburn, in Jefferson County. For sometime my health continued poor. One day I lay on a bed to rest where I could see the family in their ordinary occupations. All at once I heard the most beautiful music. I soon discovered from whence it came. Standing side by side, on the foot board of the beadstead on which I lay, were two beautiful, seraph-like beings, about the size of children seven or eight years old. They were dressed in white, and appeared surpassingly pure and heavenly. I felt certain that I was fully awake, and these juvenile personages were realistic to me. With their disappearance the music ceased. I turned and asked two of my sisters, who were in the room, if they had not heard the music. I was much surprised to learn that they had heard nothing. CHAPTER II MARRIAGE--A VISION OF OTHER WORLDS--MY RELUCTANCE AT RETURNING TO A MORTAL EXISTENCE--A PROMISE WITH CONDITIONS--I EXHORT OTHERS TO FAITHFULNESS. While at Watertown, I married, and afterwards removed to Mendon, Monroe County. At this place I had a remarkable dream or vision. I fancied that I died. In a moment I was out of the body, and fully conscious that I had made the change. At once, a heavenly messenger, or guide, was by me. I thought and acted as naturally as I had done in the body, and all my sensations seemed as complete without as with it. The personage with me was dressed in the purest white. For a short time I remained in the room where my body lay. My sister Fanny (who was living with me when I had this dream) and my wife were weeping bitterly over my death. I sympathized with them deeply in their sorrow, and desired to comfort them. I realized that I was under the control of the man who was by me. I begged of him the privilege of speaking to them, but he said he could not grant it. My guide, for so I will call him, said "Now let us go." Space seemed annihilated. Apparently we went up, and almost instantly were in another world. It was of such magnitude that I formed no conception of its size. It was filled with innumerable hosts of beings, who seemed as naturally human as those among whom I had lived. With some I had been acquainted in the world I had just left. My guide informed me that those I saw had not yet arrived at their final abiding place. All kinds of people seemed mixed up promiscuously, as they are in this world. Their surroundings and manner indicated that they were in a state of expectation, and awaiting some event of considerable moment to them. As we went on from this place, my guide said, "I will now show you the condition of the damned." Pointing with his hand, he said, "Look!" I looked down a distance which appeared incomprehensible to me. I gazed on a vast region filled with multitudes of beings. I could see everything with the most minute distinctness. The multitude of people I saw were miserable in the extreme. "These," said my guide, "are they who have rejected the means of salvation, that were placed within their reach, and have brought upon themselves the condemnation you behold." The expression of the countenances of these sufferers was clear and distinct. They indicated extreme remorse, sorrow and dejection. They appeared conscious that none but themselves were to blame for their forlorn condition. This scene affected me much, and I could not refrain from weeping. Again my guide said, "Now let us go." In a moment we were at the gate of a beautiful city. A porter opened it and we passed in. The city was grand and beautiful beyond anything that I can describe. It was clothed in the purest light, brilliant but not glaring or unpleasant. The people, men and women, in their employments and surroundings, seemed contented and happy. I knew those I met without being told who they were. Jesus and the ancient apostles were there. I saw and spoke with the apostle Paul. My guide would not permit me to pause much by the way, but rather hurried me on through this place to another still higher but connected with it. It was still more beautiful and glorious than anything I had before seen. To me its extent and magnificence were incomprehensible. My guide pointed to a mansion which excelled everything else in perfection and beauty. It was clothed with fire and intense light. It appeared a fountain of light, throwing brilliant scintillations of glory all around it, and I could conceive of no limit to which these emanations extended. Said my guide, "That is where God resides." He permitted me to enter this glorious city but a short distance. Without speaking, he motioned that we would retrace our steps. We were soon in the adjoining city. There I met my mother, and a sister who died when six or seven years old. These I knew at sight without an introduction. After mingling with the pure and happy beings of this place a short time, my guide said again, "Let us go." We were soon through the gate by which we had entered the city. My guide then said, "Now we will return." I could distinctly see the world from which we had first come. It appeared to be a vast distance below us. To me, it looked cloudy, dreary and dark. I was filled with sad disappointment, I might say horror, at the idea of returning there. I supposed I had come to stay in that heavenly place, which I had so long desired to see; up to this time, the thought had not occurred to me that I would be required to return. I plead with my guide to let me remain. He replied that I was permitted to only visit these heavenly cities, for I had not filled my mission in yonder world; therefore I must return and take my body. If I was faithful to the grace of God which would be imparted to me, if I would bear a faithful testimony to the inhabitants of the earth of a sacrificed and risen Savior, and His atonement for man, in a little time I should be permitted to return and remain. These words gave me comfort and inspired my bosom with the principle of faith. To me, these things were real. I felt that a great mission had been given me, and I accepted it in my heart. The responsibility of that mission has rested on me from that time until now. We returned to my house. There I found my body, and it appeared to me dressed for burial. It was with great reluctance that I took possession of it to resume the ordinary avocations of life, and endeavor to fill the important mission I had received. I awoke and found myself in my bed. I lay and meditated the remainder of the night on what had been shown me. Call it a dream, or vision, or what I may, what I saw was as real to every sense of my being as anything I have passed through. The memory of it is clear and distinct with me to-day, after the lapse of fifty years with its many changes. From that time, although belonging to no church, the Spirit was with me to testify to the sufferings and atonement of the Savior. As I had opportunity, I continually exhorted the people, in public and private, to exercise faith in the Lord Jesus Christ, to repent of their sins and live a life of righteousness and good works. CHAPTER III. I TAKE TO PREACHING--MAKE MANY CONVERTS--REFUSE TO BAPTIZE THEM--THEY ARE BAPTIZED BY A CAMPBELLITE PREACHER--URGED TO JOIN THE CAMPBELLITES--REFUSE, AND THE DEVIL TEMPTS ME--I GRIEVE THE SPIRIT, BUT REGAIN IT THROUGH FASTING AND PRAYER--HEAR THE GOSPEL--VISIT FROM ELDER GIFFORD--HE IS THREATENED WITH TAR AND FEATHERS--MY BROTHER AND I DEFEND HIM. In the fall of 1828, I returned to Hector, Schuyler County, New York. Quite a number of people lived there of the Campbellite faith. 'Squire Chase, a prominent man in the neighborhood, who had been a preacher of the sect, said that they were cold in religion and had not held any meetings for several months. I had been there but a few days, when I went with him about two miles to a Methodist meeting. This occurred in the month of November. Up to this time I had joined no church, although I had professed religion, attended meetings, and preached when I had an opportunity. On my return, I remarked to Mr. Chase, "Why cannot we have meetings in our neighborhood as well as to go so far to them?" He replied, "We are all dead there; we would have meetings but I do not feel like preaching. But if you will do the preaching, I will appoint a meeting." He did so. The first two meetings but few attended. The third meeting the house was crowded. Finally, meetings were held nearly every night in the week, and were well attended. A reformation started among the people, and there were quite a number of religious converts. Campbellite principles had long prevailed in the neighborhood. The converts desired baptism, as that was a prominent principle in the Campbellite faith. Mr. Chase urged me to perform the ordinance. I excused myself by telling him that I had never joined any religious denomination, and did not feel authorized to administer it. I finally utterly refused to do so. He then sent forty or fifty miles for Elder Brown, a regular Campbellite preacher. He came and baptized about sixty converts and organized a branch of the Campbellite church out of the fruits of my labors. He quite exhausted his persuasive powers to induce me to join the Campbellite church, to take a circuit and go to preaching. I told him I would not preach his doctrines. If I preached at all, I should preach the whole Bible as I understood it. He said I could do so, for he did not think I would preach anything wrong. A spirit worked with me to do all the good I could, but not to join any religious denomination. It prevailed within me against all temptation this time. Perhaps the guardian angel, promised by my mother, watched over my spiritual as well as temporal welfare. I think, at the time of this reformation, I had as much of the Spirit of the Lord with me as I could well enjoy in my ignorance of the gospel in its purity. I was full of the testimony of the truth as I understood it. This reformation in Hector, was a means of temptation to me. I had preached and labored with my might to lead the people to the truth, and Elder Brown had stepped in and reaped the results of my labors. Because I would not join the Campbellite church and preach for them, I was entirely thrown aside. The adversary would reason with me thus: "What is the use of all your preaching? It does not amount to anything to you. You had better attend to your own business and let such nonsense alone." I listened to these suggestions until I had grieved the Spirit of the Lord which I had enjoyed. I no longer had the Spirit to pray or to exhort the people to lives of righteousness. I was in this condition for several months. In all this lethargy and darkness, I knew there was such a thing as joy in the Spirit of God--that in the testimony of Jesus there was light and peace. I knew I had accepted a mission to bear this testimony while I should remain on the earth. Knowing these things, I became, in time, alarmed at my condition, I feared that the Lord had forsaken me. I humbled myself before Him in fasting and prayer. I promised Him that if He would return His good Spirit, I would never again reject its suggestions. Matters continued thus with me for several weeks. In one of my seasons of prayer and supplication, I sensibly felt that I was again visited by the Holy Spirit. I was encouraged to resume my labors in exhorting the people whenever an opportunity was presented. I went from home on the Sabbath and held meetings in different places. I was employed in this way when I first saw the Book of Mormon, and when the gospel was preached to me. This, and other experiences, have convinced me that when we question the Holy Spirit it is likely to be grieved, and leave us to ourselves. Then will our darkness be greater than if we had never enjoyed its influences. Perhaps this incident in my life may suggest wisdom to others. In November, 1829, I removed to a place called Hector Hill. In February, 1831, my father, my brothers Joseph and Brigham, and Heber C. Kimball came to my house. They brought with them the Book of Mormon. They were on their way to visit some Saints in Pennsylvania. Through fear of being deceived, I was quite cautious in religious matters. I read and compared the Book of Mormon with the Bible, and fasted and prayed that I might come to a knowledge of the truth. The Spirit seemed to say, "This is the way; walk ye in it." This was all the testimony I could get at the time; it was not altogether satisfactory. The following May, Elder Levi Gifford came into the neighborhood, and desired to preach. My brother, John, belonged to the Methodist church, and had charge of their meeting house which was in the neighborhood. I obtained from him permission for Elder Gifford to preach in it. The appointment was circulated for a meeting the same evening. This was on Saturday evening, and the circuit preacher of that district was to hold a meeting there on Sunday. Elder Midbury, the circuit preacher, attended the meeting. The house was crowded. As soon as Elder Gifford had concluded his discourse, Elder Midbury arose to his feet and said: "Brethren, sisters and friends: I have been a preacher of the gospel for twenty-two years; I do not know that I have been the means of converting a sinner, or reclaiming a poor backslider; but this I do know, that the doctrine the stranger has preached to us to-night is a deception, that Joe Smith is a false prophet, and that the Book of Mormon is from hell." After talking awhile in this strain, he concluded. I immediately arose to my feet and asked the privilege of speaking, which was granted. I said that Elder Midbury, in his remarks, entirely ignored the possibility of more revelation, and acknowledged that he had been a preacher of the gospel for twenty-two years, without knowing that he had been the means of converting a sinner, or of reclaiming a poor backslider. But still he claimed to know that the doctrine he had just heard was false, that Joseph Smith was an impostor, and that the Book of Mormon was from hell. "Now, how is it possible," I asked, "for him to know these things unless he has received a revelation?" When I sat down a strong man, by the name of Thompson, who was well known in the neighborhood as a beligerent character, stepped up to Elder Gifford and demanded the proofs of the authenticity of the Book of Mormon. Elder Gifford replied, "I have said all I care about saying to-night." Then said Mr. Thompson, "we will take the privilege of clothing you with a coat of tar and feathers, and riding you out of town on a rail." In the meantime, four or five others of like character came to the front. Acting under the impulse of the moment--true to the instincts of my nature to protect the weak against the strong, I stepped between Elder Gifford and Mr. Thompson. Looking the latter in the eye, I said, "Mr. Thompson, you cannot lay your hand on this stranger to harm a hair of his head, without you do it over my dead body." He replied by mere threats of violence, which brought my brother John to his feet. With a voice and manner, that carried with it a power greater than I had ever seen manifested in him before, and, I might say, since, he commanded Mr. Thompson and party to take their seats. He continued, "Gentlemen, if you offer to lay a hand on Mr. Gifford, you shall pass through my hands, after which I think you will not want any more to-night." Mr. Thompson and party quieted down and then took their seats. Since then the Elders have passed through so many similar experiences, that they have ceased to be a novelty. That there should be such a powerful antagonism of spirits manifesting themselves in muscle, in a Christian church, indicated a new era in religious influences. CHAPTER IV. CONVERTED--START FOR MISSOURI--CALLED TO PREACH "MORMONISM" WITHOUT BEING BAPTIZED--JOIN THE CHURCH--VOYAGE TO PITTSBURG--PREACH THE GOSPEL AND ESTABLISH A BRANCH--EXPERIENCE AS A TRUNKMAKER--MISSION TO NEW YORK--SPEAK IN TONGUES EFFECTS OF PREACHING COUNTERACTED BY LIES--SECOND VOYAGE DOWN THE OHIO--PROVIDENTIAL DELAY. In the spring of 1831 there was a two-days meeting of the Saints, about six miles from where I lived, in the State of Pennsylvania. I attended it, and became fully convinced of the divine origin of the latter-day work. In the summer of 1831, I settled up my business and started for the latter-day Zion, in the State of Missouri. On my way out of the State of New York, I visited Elder J. P. Green, in the town of Avon. As I arrived there on Saturday, he said, "Brother Lorenzo, I am very glad you have come. I have an appointment to preach at 10 o'clock, eight miles from here, but I am very unwell and not able to fill it. I want you to do it for me." I rather ridiculed the idea, saying, "You want me to preach as a Mormon Elder, when I have not even joined the Church?" He still desired me to go, and said, "it will be all right." E. M. Green, the son of J. P. Green, accompanied me, with a revelation on the organization of the Church, which his father directed him to read to the congregation. Arriving at the place appointed, I found the house full, and a Baptist preacher in the stand. I introduced myself to the minister; he invited the congregation to sing, and I prayed, and E. M. Green read the revelation. I arose and commenced to speak. The good Spirit was with me, and I had much freedom. I talked about one hour and a quarter. At the close I gave any one the privilege of speaking who wished to. The Baptist minister arose and bore his testimony, that what they had heard was true Bible doctrine, and could not be questioned. After meeting, several persons gathered around me and wished to be baptized. Knowing that I had not received authority to administer the ordinance, I put them off, telling them that when Elder Green came to fill the next appointment that had been made for him, he would baptize them. Among those who requested baptism, at that time, were the brothers Joseph and Chandler Holbrook, and Mary Ann Angell, now the relict of President Brigham Young. On the following morning I told Elder Green that, inasmuch as I had believed in the gospel for some time, and had preached as a "Mormon" Elder, I thought it was time that I was baptized. He administered the ordinance, and ordained me an Elder. I then went on my way rejoicing. In due time I reached Olean Point, on the Alleghany river, one of the streams that form the head waters of the Ohio. Several families had gathered there with the view of descending the river in boats. Among them were my brother Phineas and his family. The company built two boats, and started down the Alleghany river, in the month of November. The river was low and falling. It was my lot, with others, nearly every morning to get into the water and work the boats off the sand bars upon which we anchored at night. The water was always cold, and at times the ice was half an inch thick. I had the whooping cough, and this work was very severe on me. We journeyed in this way for three weeks, to Pittsburg, at the head of the Ohio river. Three days before arriving there my wife was taken sick, and did not feel that she could travel any farther. Brother Phineas and I concluded to stop awhile in Pittsburg. We were destitute of money, having only fifty cents left between us. Soon after tying up our boat, a report got noised about that we were a party of "Mormons," on our way to Zion. Some of the ideas of the Saints in regard to gathering, although often stated erroneously, had obtained quite an extensive circulation in the country. Many of the people came to see us, and at first, stared as though beholding some great curiosity. My brother Phineas and I hired one room and moved into it. We retained one boat and the remainder of the company went on in the other. The way we traveled would now be thought a novel and hard way for the Saints to gather in these days of railroads. Fifty years have made many changes, The world is progressing. Some respectable-looking men inquired if there were any "Mormon" preachers in the company. We informed them that we were Elders. They expressed a wish that we would hold a meeting. We soon learned that Mr. Wm. Harris, of whom we had rented our room, had somewhere met one of our Elders, learned something of the gospel, and had been baptized. Up to that time he had made no open profession of having joined the Saints. There was a large room in the same house we had moved into. This Brother Harris offered us for holding meetings in. The first evening quite a goodly number gathered into it, and my brother Phineas and I talked to them. Before closing, we gave the privilege for any one to speak who wished to. An elderly lady arose and said she had been seeking for the truth many years, and that she had read the Bible through from Genesis to Revelations fourteen times, with a prayerful heart, that she might come to a knowledge of the truth. She testified that what she had just heard was the first gospel discourse she had ever heard in her life. Almost in the words of the eunuch to Phillip, she said: "Here is water, what hinders me from being baptized?" The house stood on the bank of the Alleghany river. The night was dark, and we thought it dangerous to try to baptize her. She called to our minds the case of the jailor, who was baptized in the self-same hour in which he believed. We obtained a lantern and went to the bank of the river, the people following us. We found the bank steep and the water somewhat deep; but my brother, Phineas held on to me while I baptized the woman. We continued to hold meetings and baptize until over thirty persons had united with the Church. We had authority to preach, baptize and confirm, but we had no knowledge of the organization of the Church, and knew not how to organize a branch. In the following winter, of 1831-32, Elder Sidney Rigdon passed through Pittsburg, and gave us instructions concerning the organization of the Church. We then organized a branch, and continued our meetings. After events have passed, we often see in them a providence leading to important results. We left our homes in the State of New York for Missouri, the only objective point in which we felt any interest. A seeming chance of sickness induced us to stop for a season in Pittsburg. There we found a people ready to receive the truth. We preached the gospel, and built up a branch of the Church. We were evidently led there for the accomplishment of this important work. As will be seen, we subsequently went to Kirtland, instead of going on west. But before going to Kirtland, there was yet another place where we were to preach the gospel. As before stated, on our arrival in Pittsburg our finances were low. Brother Phineas soon obtained labor. I was not so successful, I walked the streets of the town day after day, in search of a job, willing to accept of anything I could possibly do. Finally I met a man who gave me some encouragement. Said he, "Are you a mechanic?" I felt constrained to answer "yes," although I could not really lay much claim to the profession. "Well, said he, I want twelve dozen steamboat trunks made." I replied, "I am your man, but I am traveling. I have stopped here on account of sickness in my family, and have no tools with me, and no place to work." He assured me that he had shop, tools and everything necessary to work with. We went at once to his shop. I really did not know what a steamboat trunk was. I told him that I was from the Eastern States, where probably they worked different to what they did in that country, and I should feel much obliged if he would lay out a trunk for me, that I might make no mistake. He picked up a wide board, laid it on a bench, and with square and compass soon laid out a trunk. "There," said he, "that is the way I do it; but if it don't suit you, do it as you have a mind to," and he walked out of the shop. Food and comforts for my family were at stake. I knelt down and asked the Lord to enable me to do the work in an acceptable manner, and I arose and went to work with a light heart. I got the bodies of several trunks together that day. Towards evening my employer came in, examined my work carefully, and said, "That is good enough. If you will do them all as well as that, it will do." I put together the twelve dozen trunks, covered and finished them off to my employer's satisfaction, and he paid me the money. For that kindly providence I felt thankful. From that time I found labor and soon made my family quite comfortable. In the spring of 1832, it was thought best that I should go on a mission to the State of New York. I spent the summer in preaching the gospel. I had joy in my labors, being instrumental in bringing many into the Church. I visited the town of Hector, where, by my preaching, as before stated, a Campbellite church had been organized. I preached in the same house that I had occupied on the previous occasion. Soon after I commenced to talk, such a spirit of darkness and opposition prevailed in the house, that for the first and only time in my life, I was entirely bound. I stood speechless. The congregation looked at me as if wondering what could be the matter. A sensation such as I had never felt before came over me. My tongue seemed numb or paralyzed. In a short time I commenced to speak in an unknown tongue. I probably spoke about fifteen minutes. Soon after ceasing to talk, the interpretation came clear and distinct to my mind. I at once gave it to the congregation. I had no further difficulty. I talked about an hour. My old friend, Squire Chase, arose and testified that what he had heard was the truth, and that the power of God had been made manifest. He and several others shed tears. Their hearts were softened by the influence of the good Spirit. I had some prior engagements to meet at a considerable distance from Hector. These would keep me away about two weeks. I regretted the necessity of going away, and left an appointment for another meeting on my return. I indulged in the hope of establishing a branch of the Church there. While I was absent, the Elder Brown, who had organized a Campbellite Church from converts made by my preaching, heard that I was preaching "Mormonism." He came there, held meetings and visited from house to house. He repeated to the people all the extravagant stories and falsehoods about the Prophet Joseph and the Book of Mormon, which were so extensively circulated in those early times. When I returned, I found the minds of the people filled with prejudice and bitterness. The Spirit manifested to me that more preaching to them would be in vain, and I went away sorrowing. I have not heard since that any of that people have ever joined the Church. I went to Avon, Genesee County, to see my father, John Young. He desired to go west and see the Prophet. His wife, my stepmother, preferred to remain with her children. He had previously sold out his property in the town of Mendon for several hundred dollars, and had used it to supply the wants of the Elders. He had served as a soldier during three campaigns of the revolutionary war. About this time, he received a pension from the government. This furnished him the means of accompanying me to Pittsburg. On arriving there, my brother Phineas and I bought a family boat, in which we went twenty-five miles down the Ohio River. My wife was again so sick that we felt compelled to stop at Beardstown. The people came to see us, and soon learned that we were "Mormons." They expressed a wish that we would preach to them. The following day being Sunday, we consented to do so if they would furnish a house. Mr. Isaac Hill, since Bishop for several years of the 2nd Ward of Salt Lake City, was then a citizen of that place. Through his kindly offices the school house was opened for us. After the first meeting, the people desired more. In a few days we baptized five persons, among them Mr. Hill and Peter Shirts. The latter is well known to many of the people of Utah. In a short time, my brother Phineas went to Kirtland with our father. The Saints desired that I should remain at Beardstown, and I concluded to spend the winter there. Some of my friends, thinking that I might get work easier at West Union, five miles from Beardstown, I removed then. There, although my way at first seemed hedged up, I succeeded in making my family comfortable through the winter. Again we had been providentially directed to where there were a few ready to receive the truth. CHAPTER V. REMOVAL TO KIRTLAND--WORK UPON THE TEMPLE--A LESSON--SICKNESS--PRONOUNCED INCURABLE BY DOCTORS--HEALED IN ANSWER TO PRAYER--CURED OF LAMENESS--REMOVAL TO MISSOURI--COMMENCEMENT OF HOSTILITIES--SURROUNDED BY A MOB--FACE DEATH--RESCUED. In March, 1833, I removed to Kirtland. The Kirtland Temple committee was appointed June 6th, 1833. About that time, I took with my team Brothers Hyrum and Joseph Smith, Reynolds Cahoon and my brother Brigham, to look at a stone quarry, and see if the rock was suitable for the walls of the temple. It was decided that it would do, and a part of a load was put on the wagon. We all returned to town, and the rock was unloaded on the temple ground. As near as I recollect, this was the first rock hauled for that building. From that time I worked with the brethren, as occasion required, until the temple was completed. On the 17th of February, 1834, those holding the Priesthood were called together to organize a High Council. I was one of the number. On that occasion I committed a great error. That it may be a lesson for others, is my reason for relating it here. The Prophet requested me to take a seat with other brethren who had been selected for this Council. Instead of doing as requested, I arose and plead my inability to fill so responsible a position, manifesting, I think, considerable earnestness in the matter. The Prophet then said that he really desired that I should take the place. Still excusing myself, he appointed another to fill it. I think this was the reason the Prophet never again called me to fill any important position in the Priesthood during his life. I have since learned to go where I am called, and not set up my judgment against that of those who are called to lead in this kingdom. When the temple was enclosed, in a meeting of the brethren, called to consult about its completion, the Prophet desired that a hard finish be put on its outside walls. None of the masons who had worked on the building knew how to do it. Looking around on the brethren, his eyes rested upon me; he said, "Brother Lorenzo. I want you to take hold and get this finish on the walls. Will you do it?" "Yes;" I replied; "I will try." The following day, with horse and buggy I went to Cleveland, twenty-two miles, determined, if possible, to find a man who understood the business of putting a hard finish on the walls. I had been there but a short time, inquiring after such a man, when I met a young man who said he understood the business, had just completed a job, and wanted another. I employed him at once, put him and his tools into the buggy, and returned to Kirtland. We soon had the materials and fixtures on hand to make the mortar. In a short time the finish was being put upon the walls. I made a suitable tool and, before the mortar was dry, I marked off the walls into blocks in imitation of regular stone work. When the finish was on I commenced penciling. It was then the last of November, and the weather daily grew colder. A Brother Stillman assisted me a day or two, but said that he could not stand the cold, and quit the work. I continued, day after day, determined, if possible, to complete the job. When I got badly chilled I went into my house, warmed myself and returned again to the work. I completed the task in the fore part of December, but was sick the last two days. I had caught a bad cold, had a very severe cough, and, in a few days was confined to my bed. My disease was pronounced to be the quick consumption. I sank rapidly for six or seven weeks. For two weeks I was unable to talk. Dr. Williams, one of the brethren, came to see me, and, considering my case a bad one, came the next day and brought with him Dr. Seely, an old practicing physician, and another doctor whose name I have forgotten. They passed me through an examination. Dr. Seely asserted that I had not as much lungs left as would fill a tea saucer. He appeared a somewhat rough, irreligious man. Probably, with what he considered a good-natured fling at our belief in miracles, he said to my father, as he left the house: "Mr. Young, unless the Lord makes your son a new pair of lungs, there is no hope for him!" At this time I was so low and nervous that I could scarcely bear any noise in the room. The next morning after the visit of the doctors, my father came to the door of the room to see how I was. I recollect his gazing earnestly at me with tears in his eyes. As I afterwards learned, he went from there to the Prophet Joseph, and said to him: "My son Lorenzo is dying; can there not be something done for him?" The Prophet studied a little while, and replied, "Yes! Of necessity, I must go away to fill an appointment, which I cannot put off. But you go and get my brother Hyrum, and, with him, get together twelve or fifteen good faithful brethren; go to the house of Brother Lorenzo, and all join in prayer. One be mouth and the others repeat after him in unison. After prayer, divide into quorums of three. Let the first quorum who administer, anoint Brother Young with oil; then lay hands on him, one being mouth and the other two repeating in unison after him. When all the quorums have, in succession, laid their hands on Brother Young and prayed for him, begin again with the first quorum, by anointing with oil as before, continuing the administration in this way until you receive a testimony that he will be restored." My father came with the brethren, and these instructions were strictly followed. The administrations were continued until it came the turn of the first quorum the third time. Brother Hyrum Smith led. The Spirit rested mightily upon him. He was full of blessing and prophecy. Among other things, he said that I should live to go with the Saints into the bosom of the Rocky Mountains, to build up a place there, and that my cellar should overflow with wine and fatness. At that time, I had not heard about the Saints going to the Rocky Mountains; possibly Brother Smith had. After he had finished he seemed surprised at some things he had said, and wondered at the manifestations of the Spirit. I coughed no more after that administration, and rapidly recovered. I had been pronounced by the best physicians in the country past all human aid, and I am a living witness of the power of God manifested in my behalf through the administration of the Elders. I continued to live in Kirtland, labored for the support of my family and went on missions until September, 1837. At that time there was considerable persecution, and many Saints left for Missouri. In company with Brother Isaac Decker and family, I started for that place. On account of sickness in my family, I laid by at Dublin, Indiana. I remained there until January, 1838. I went to Cincinnati. While absent, my brother Brigham, and Brothers Joseph and Samuel Smith, with their families, came along on their way to Missouri. They were accompanied by Brother Daniel Holman and Brother Miles. I returned to Dublin, and, in February, we continued our journey together. On the way, in jumping from a wagon, I fell and split my knee pan on a sharp stone. The injury was both painful and dangerous. Riding over rough roads in a loaded wagon was very painful to me. At Terre Haute, Indiana, my leg was examined by a surgeon. He said even if I got well, my leg would always be stiff. However, my faith was that I should again have the use of it. It was still over four hundred miles to our destination. I suffered much, but got the use of my leg the following summer. I attribute this result to the blessing of the Lord through the administration of the Elders. On our way, we crossed the Mississippi river at Quincy, Illinois, on the ice. We were the last to cross in that way that season. When near the west side, on account of the weakness of the ice, we took the horses from the wagons and laid down planks to run the latter to the shore. In March, Brother Isaac Decker and I arrived in Davis County, Missouri. I purchased a quarter section of land and went to work to make me a home. Brother Decker rented a farm. The remainder of the company went on to Far West, twenty-two miles farther. We labored diligently at our business during the summer, usually having meetings on the Sabbath. Matters remained quiet until election day, August 6th, 1838, when the Missourians determined that the "Mormons" should not vote. On the other hand, the brethren asserted their rights, and a fight took place at Gallatin, as related in Church history. I did not feel like attending election, and did not go. This was the beginning of our troubles in Davis County. I lived eighteen miles from Adam Ondi-Ahman. About this time, I left my family on my place and went there and stood guard some two weeks. Brother Decker accompanied me. After completing our term of military service, Brother Decker and I started for home. We had but one horse, and we alternately rode and walked. As we passed through the town of Gallatin, about eight miles from home, it was my turn to walk, and Brother Decker was ahead of me on the horse. There was a company of Missourians stationed about twenty rods from the road, near a whisky saloon. As I was passing nearly opposite them, a party of men stepped in front of me and the leader ordered me to stop. He was armed with a sword. There were twenty-two of the party, mostly armed with rifles. Nothing was said to Brother Decker, although he halted and sat on his horse a short distance off and watched the proceedings. The captain of the party asked me where I had been, where I was going, and if I was a "Mormon," with many other questions which I answered truthfully. After answering one of his questions, with a profane epithet he called me a liar. After this, I kept my mouth closed and answered no more of his questions. He was about half drunk, as were probably some of his men. He became much irritated at my silence, and used very profane and abusive language. Said he: "You have probably been robbing and burning in this section, and ought to be killed. Anyhow, I will make you open your mouth." He then ordered his men to form in a half circle a little distance from me, evidently to concentrate their fire. He then ordered them to "Make ready! Aim!" Every rifle was drawn on me. I prayed in my heart, and felt considerable assurance that they would not be permitted to kill me. My life trembled in the balance awaiting the leader's order to fire, or recover arms. The latter order came. He then said excitedly: "Now will you talk?" But I remained silent. This performance was repeated. He became filled with wrath, and commanded his men, the third time, "Make ready! Aim!" It looked surely as though my time had come. At this moment, a man in military garb, and armed with a sword, came running from the camp near the grocery. When near enough to to be heard, he cried out, "Hold on!" The men dropped their pieces, and there was respite for me again. As he approached he demanded, "What are you doing?" The officer who had been abusing me, replied with a profane epithet, "I am going to kill this Mormon!" The other officer ordered him to take his men to the camp. As he did not move readily, his superior drew his sword, stepped in front of him, and declared with an oath, if he did not move at once he would take his head from his shoulders. His tone and manner indicated that he meant business, and the captain moved off with his men at once. The officer who released me, declared that the other was drunk and did not know what he was doing. He asked me many questions similar to what the other had done, but in a gentlemanly manner, and I answered them frankly and truly. His heart was softened towards me. He bade me go on my way, and added, "Mr. Young if you are ever in trouble in this war, and can do so, send for me, and you shall not be hurt, unless it is over my dead body." I made a memorandum of his name, military title, etc., but regret to say that in my many moves since have lost it. Again was the prophetic promise of my mother fulfilled, and my life lengthened out for some wise purpose. Brother Decker and I went on home. He immediately removed to Far West, Caldwell County. CHAPTER VI. WARNED TO LEAVE THE COUNTRY OR RENOUNCE "MORMONISM"--WIFE AND CHILDREN THREATENED--A BOY'S PLUCK--FORCED TO FLEE FOR OUR LIVES--PROPERTY CONFISCATED--BATTLE OF CROOKED RIVER--PROVIDENTIALLY SAVED--FAR WEST BESIEGED--ESCAPE TO IOWA--PURSUED--PROVIDENTIAL SNOW STORM. In a day or two after my return home, Mr. Richard Welding, of whom I had bought my farm, came to me, accompanied by three or four others. He gave me warning to leave the country at once. I asked him why I must leave, saying: "Have I not bought my land, and paid you for it? Have I not attended to my own business?" He replied: "Mr. Young, we do not want you to leave. You are a good neighbor and citizen, and if you will only be man enough to renounce Joe Smith and your religion, we want you to remain with us, and I will protect you in your rights. The Mormons must all leave the country, and if you do not renounce them, you must go too." I paid no attention to this warning. Three or four days after this occurrence, four men rode up in front of my house, when I happened to be away, called Sister Young to the door, and again gave warning that we had better leave. By her side stood our little boy, Joseph W. One of the men, using an oath, ordered him to go into the house or he would blow his brains out. The boy stepped back, without his mother noticing what he was doing, took my rifle, which was standing in the room, and, before he had attracted her attention, was leveling it on the threatener. She quietly told him not to fire, as they would certainly be killed if he did. He obeyed, but manifested considerable beligerency for one of his age. About five days after this warning, early in the morning, I looked up the road towards Gallatin, and saw a man on horseback coming towards my house at full speed. As he rode up he inquired: "Is your name Young?" I answered that it was. He continued: "I have rode from Gallatin to inform you that, in two or three hours, there will be a company of forty men here, who assert that if they find you here, they will fasten you and your family in your house and burn it down. For God's sake, if you value your own life and the lives of your wife and children, do not be here an hour from now. I have come to give you this warning as a friend. Should it be found out that I have done so, I might lose my own life!" I thanked him for his kindness, and he rode off rapidly towards Gallatin. I told Sister Young to prepare to leave at once, then attached my team to a light spring wagon, put a bed, a few cooking utensils, a trunk of clothing, and some food for the day into it. I got my wife, my four children, William, Harriet, Joseph and John into the wagon, fastened up the house and started for Far West. I expected to return and get my goods. The next day I obtained some teams and started for my goods. I found the road strongly guarded, and the Missourians threatened to kill me if I went on. I never obtained goods, cows nor anything that I had left on my place. This left my family very destitute, in common with others of the Saints who had been treated in like manner. I had previously driven a fine yoke of oxen and a new milch cow to Far West, thinking I might possibly want to remove there; but Clark's army drove my oxen into camp and butchered them for beef. I was promised pay for them, but, of course, never received anything but the promise. This was in October, 1838. I remained in Far West doing whatever was necessary for the protection of the Saints. I was on guard much of the time. Major Seymour Brunson directed Brother A. P. Rockwood, and myself to take our horses and go out two miles north of Far West and patrol the country every night. If we saw a man, or company of men coming towards Far West, we were ordered to hail them and demand the countersign. If necessary, to make this demand the second time, when, if not given, we were to fire on them. When we arrived on the ground where we were to perform our duties, Brother Rockwood and I separated, taking different directions. It was a moonlight night. I was on the edge of a prairie with my eye along the road, when I discovered a company of mounted men coming over a swell of the prairie. I retired into the timber and took a station behind the trunk of a large tree, under the shadow of its branches, and twenty or thirty yards from the road. As the company came opposite to me, I demanded the countersign twice, as I had been ordered to do. As they paid no attention to me, I made ready to fire, intending to shoot the leader, when a strong and sudden impression came over me to hail again. I did so, and ordered them to halt. This time the leader recognized my voice, and turning towards me, asked: "Is that you, Brother Lorenzo?" I also recognized the man as Brother Lyman Wight, and, as I answered in the affirmative, rode up to his side. We were glad to meet each other, and I was very thankful that I had not obeyed orders. He was on his way from Diamond to Far West, with a company of men to assist the Saints there. Soon after this occurrence, I returned to Far West. I told Sister Young that I hoped to get one good night's sleep. For three weeks I had not had my clothes off to lay down, and I felt much worn. Perhaps I had slept two hours, when I was awakened by the bass drum sounding an alarm on the public square. I was soon out to see what was the matter. There were five men on the square, of whom I inquired the cause of the alarm. They informed me that two of the brethren had been taken prisoners by the mob on Crooked River, tried by a court martial that day, and condemned to be shot the coming morning at eight o'clock. A company of men was wanted to go and rescue them. Preparations were soon made, and in a short time, about 40 mounted men, under the command of David W. Patten, were ready to start. We kept the road to a ford on Crooked River, twenty miles distant, where we expected to find the mob. Just as the day was breaking we dismounted, about a mile from the ford, tied our horses, and left Brother Isaac Decker to watch them. We marched down the road some distance, when we heard the crack of a rifle. Brother Obanion, who was one step in advance of me fell. I assisted brother John P. Green, who was the captain of the platoon I belonged to, to carry him to the side of the road. We asked the Lord to preserve his life, laid him down, ran on and took our places again. The man who shot Brother Obanion was a picket guard of the mob, who was secreted in ambush by the roadside. Captain Patten was ahead of the company. As we neared the river the firing was somewhat lively. Captain Patten turned to the left of the road, with a part of the command; Captain Green and others turned to the right. We were ordered to charge, which we did, to the bank of the river, when the enemy broke and fled. I snapped my gun twice at a man in a white blanket coat. While engaged in repriming my gun, he got out of range. A tall, powerful, Missourian sprang from under the bank of the river, and, with a heavy sword in hand, rushed towards one of the brethren, crying out, "Run, you devils, or die!" The man he was making for was also armed with a sword, but was small and poorly calculated to withstand the heavy blows of the Missourian. He, however, succeeded in defend-himself until I ran to his aid, and leveled my gun within two feet of his enemy, but it missed fire. The Missourian turned on me. With nothing but the muzzle end of my rifle to parry his rapid blows, my situation was perilous. The man whom I had relieved, for some reason, did not come to the rescue. I succeeded in parrying the blows of my enemy until he backed me to the bank of the river. I could back no farther without going off the perpendicular bank, eight or ten feet above the water. In a moment I realized that my chances were very desperate. At this juncture the Missourian raised his sword, apparently throwing all his strength and energy into the act, as if intending to crush me with one desperate blow. As his arm extended I saw a hand pass down the back of his head and between his shoulders. There was no other person visible, and I have always believed that I saw the hand of the angel of the Lord interposed for my deliverance. The arm of my enemy was paralyzed, and I had time to extricate myself from the perilous situation I was in. As soon as I had time to think, I felt that the inspiration of my mother's promise had been again verified. The appearance of the hand, to me, was real. I do not see how I could have been saved in the way I was, without a providential interference. As soon as I was out of danger, my attention was drawn to brother David W. Patten, who lay on the ground a short distance from me, mortally wounded. We hitched a pair of horses to a wagon, put brother Patten and six other wounded men into it, and started for Far West. A few miles from the battle ground we met the Prophet Joseph, with a carriage and a company of horsemen. The wounded were taken to their homes, and such care given them as circumstances would allow. Soon after our return to Far West, General Clark's army arrived before that city. In the evening after Joseph and Hyrum Smith and others had been taken prisoners, Hyrum Smith had the privilege of coming into Far West to see his family. From the spirit of General Clark and his army, he believed that, if they succeeded in taking the brethren who were in the Crooked River battle, they would be tried by a court martial and shot. He and Brother Brigham, and myself met on the public square. After counseling over the matter, it was decided that I, and others in the same situation, should start that night into the wilderness north, for the Des Moines River, in Iowa Territory. My brother, Phineas, being a good woodsman, was selected to pilot us. The Saints in Far West had been so plundered by their enemies, that they had but little surplus to eat or wear. I had on a very thin pair of pants. My wife took a sheet from the bed, and, with the assistance of some of the neighbors, hastily made me a pair of drawers. These I afterwards gave to my brother Phineas, as he seemed to suffer more with the cold than I did. Our bedding was as scanty as our clothing. We left Far West that night, and took no food with us. We arrived about sunrise in the morning, at Adam-Ondi-Ahman, twenty-two miles from Far West. We needed some breakfast, and stopped in a clump of hazel brush, and sent one of the party to the house of Brother Gardiner Snow, to tell him our situation. He said he had not much to eat, but would do the best he could. He brought us a very good supply of stewed Missouri pumpkin and milk. Our keen appetites made this seem a very good breakfast. There we obtained fifty pounds of chopped corn. With this meagre supply of food we continued on our journey. From the first, it was evident that we must be very saving of our food supply. We rationed on eight ounces of this meal, per man, each day. It was mixed with water, without any salt, baked in a cake before the fire, and carefully divided out. The second day, as night was approaching, we struck the edge of a prairie, which was about four miles across. As our horses were weary, we stopped a short time to rest, when one Irvine Hodge overtook us. He informed us that General Clark, having learned of our departure, had sent a troop of sixty cavalrymen in pursuit; that they were only a few miles behind, and on our trail. Their orders were to bring us dead or alive. We had thought of camping on the spot, but concluded to cross the prairie at once. This we accomplished, and camped in the timber. In the night, snow commenced falling. It appeared to come down in sheets instead of flakes. In the morning it was about a foot and a half deep. Some of the company, at first, regretted this, but others saw and felt that the hand of the Lord was in it. My brother, Phineas, at once declared that it was the means of our deliverance. We started on and the wind began to blow. Our tracks were completely covered soon after they were made. We afterwards learned that our pursuers camped on the opposite side of the prairie from us, where we had rested. In the morning they tried to find our trail, but finding it impossible to do so, gave up pursuit. Thus we were saved from our enemies by a friendly interposition of the elements in our behalf. We were fifteen days on our journey from Far West to the Des Moines River. The last three days we were without food. After the snow fell, our horses had to subsist on what they could find above it. The brush had soon made my thin pants unavailable for covering my legs in the neighborhood of the knees. The fragments were tied up with small hickory withes. When we arrived near a house, on the Des Moines, I remained in the woods while one of my companions went to the house and obtained a pair of pants, that I might be presentable. On this trip it seemed as though both men and animals had a wonderful power of enduring cold, hunger and fatigue. I am constrained, after more than forty years have passed away, to acknowledge a special providence in our deliverance. I have drawn on my memory for the facts of this narrative, and think that they are correct; but there may be some errors in dates, and in the succession of events. AN INSTANCE OF DIVINE INTERPOSITION. BY ELDER WILLIAM BUDGE. VISIT TO SCOTLAND--MEET OLD FRIENDS--RETURN TO LIVERPOOL--ABOUT TO GO BY STEAMER TO BRISTOL--A VOICE WARNS ME NOT TO GO--TURN BACK--SHORT OF MONEY--MEANS PROVIDENTIALLY PROVIDED--JOURNEY TO PORTSMOUTH--SEQUEL TO THE WARNING--THE STEAMER WRECKED. I had been laboring in the Southampton Conference, England, as a missionary for about two years, when I obtained permission to visit my relatives in Scotland. It was in the latter part of the summer of 1853. Accompanied by an Elder named Armstrong, who was going to Liverpool, I embarked at Portsmouth, on the steamship _Duke of Cornwall_, bound for that port, on the morning of the 8th of August. Shortly after starting, we passed the British fleet, lying off Spithead, preparing for a grand review, to take place on the following Thursday, which Queen Victoria was expected to attend. The scene was both novel and interesting, as we passed near the assembled and decorated ships. Passing the Isle of Wight, of which we had a good view, we called at Plymouth, Falmouth, and Penzance, before reaching Liverpool, passing also the celebrated Eddystone Lighthouse. We reached Liverpool at two p. m., on the 10th, and I sailed for Glasgow within two hours afterwards. On board the Scotch steamer, I was pleased to find an old acquaintance, named George Turnbull, who was at that time a clerk in the Church office at Liverpool, and on his way, like myself, to visit his home and friends. Brother Turnbull and I heard the gospel about the same time, in the same city, (Glasgow) and became members of the same branch of the Church; he being baptized first. This young man was a scholar, and possessed of much natural ability, and for some time, was a good Saint, but he would not run the race; he eventually fell into transgression, denied the faith, and was lost. There were also on board the vessel, Elder Fullmer, pastor of the Liverpool Conference, and wife, and Elder John O. Angus, President of the Shropshire Conference. I was well acquainted with the latter; he was a faithful missionary, and a quiet, humble, and inoffensive man. He labored for a long time in the St. George Temple, and died some time ago. Such company was very agreeable, but the night was somewhat stormy, and we did not reach Glasgow until two p. m. next day. During this trip, I visited my relatives in Glasgow, Lanark, and elsewhere, and also the Saints in a district of the conference where I had formerly labored. I felt truly grateful to the Lord for all His goodness unto me, in preserving me while struggling hard in several new fields of labor to which I had been allotted, since I first left home and beg an my labors as a missionary. On the first day of September, taking leave of my friends, I embarked on a steam vessel for Liverpool. Elder John O. Angus was also a passenger, and I, therefore, had good company during a very stormy passage. Arriving at Liverpool, we called at the Church office, Wilton Street, and lodged at the house of Elder A. F. Macdonald, president of the conference. I intended to go by sea from Liverpool to Bristol, and by land to Salisbury, on my way back to Portsmouth, as I had not means enough to go through by railroad conveyance. I had explained this to Brother Angus, and on the morning after our arrival in Liverpool, I bade him good by, and walked down to the docks, carrying my carpet sack and a number of books, which I had brought with me from home. This was on the third day of September, 1853. A number of people were waiting to go on board the same steam vessel I intended to take. The steamer at the time was taking in freight at the opposite side of the dock, and would call for us, so we were informed, in a short time. While standing looking at the vessel, a voice, loud and distinct, said: "Do not go on board." I was startled, and looked around, but there was no one near. Although I turned hastily, I did not really expect to see any one who might have spoken. It was, I felt, a revelation; I was impressed with the divine force, and I lifted my satchel preparatory to leaving, but suddenly I thought of my want of means, and began to wonder whether I had not been deceived by my imagination. I put down my satchel again, just as the ship was nearing that part of the dock where the passengers were waiting. My condition tempted me. I was in doubt for a moment. I began to reason; but faith triumphed. I felt sure that it was a warning, and, lifting my baggage, left the dock for the Lime Street Station, as the people who had been waiting passed into the steamer. Once decided, there was no further trouble, and I began to consider how I could reach Portsmouth. When I entered the station, I had concluded to take the first third-class train to Birmingham. At that time, I had no acquaintances there, and wished to hurry on, trusting that the way would be opened up as my necessities required; such having been the case many times before. The Lord had prepared the way in times past, and I had faith that He would help me then sufficiently. I was one of those young and very inexperienced Elders, sent into the missionary field literally without purse or scrip. Elder George B. Wallace, at that time one of the presidency of the Church in Europe, sent me with several others into Cumberland County, in the North of England, where there were no Saints until we were instrumental in the hands of the Lord in bringing some to a knowledge of the truth. It was a hard country, and we had a rough experience. In less than three months, three Elders out of five returned home; but Elder Thomas Wallace, now of Weber County, and I remained until the Lord called us somewhere else. I have been in many new fields of labor since, without money and without friends until the Lord raised them up, but never among a people so ignorant, and unimpressionable as the people we could obtain access to in the North of England. In comparison, my prospects, as I walked into the Lime Street Station, were not at all discouraging, but as I entered, there stood Brother Angus, who was waiting for a train to take him to Shrewsbury. He was surprised to see me, and I was a little abashed, as I felt somewhat delicate about giving him an explanation. Although satisfied myself, I had some misgivings about satisfying him. I told him, however, what had happened, and, to my relief, he said, putting his hand on my shoulder, "You have done just right, and you will see the hand of God in this." A third-class train, I learned, would not leave until next morning, so I lodged with Brother Turnbull, who had returned to Liverpool. The next day I went to Birmingham, and there learned that a cheap excursion train would leave for Bristol at five p. m. Bristol--going by land--was not directly on my way, but the fare being low, and going from there to Warminster and Salisbury, I was likely to reach Portsmouth sooner than any other way. In the cars, I made the acquaintance of a lady and gentleman also going to Bristol, to visit some relatives they had in that town. After an interesting conversation they invited me to take lunch with them, which was very acceptable, and on our arrival at Bristol, they pressed me to accompany them to their friend's house, where I remained all night, being warmly received and well treated. I had not quite a dollar in my possession, and I acknowledge the hand of the Lord in thus opening up the way for me. On reaching Warminster next day at six p. m., I had only twelve cents left, and a heavy carpet sack, which I took to a carrier who made occasional trips with freight to Salisbury, and I started at once to walk to the latter place, distant twenty-two miles. It was evening and the weather pleasant, and the distance nothing unusual for a missionary, but I made a mistake by starting out too fast, perspired, got tired, and was obliged to take lodging at a small way-side inn, which cost me eight cents. I slept without supper and resumed my journey without breakfast the next morning, but thanking the Lord for good health and spirits. On reaching Salisbury, where I was a perfect stranger, I walked into the town with the intention of inquiring for Latter-day Saints, a few of whom I understood lived there. My first inquiry was of a little boy, who quickly answered "Yes, my mother is one," and at once offered to conduct me to his home, which we soon reached, and to which I was warmly welcomed. On passing through the streets, I saw, posted upon the walls, announcements of an excursion trip to Southampton and Portsmouth, fare two shillings and six pence, or sixty-two cents in our money. Reflecting upon the means of obtaining such a sum without being obliged to write and wait for it, we reached the house of my guide's mother. From the boy's statement that his mother was a "Mormon," I got the impression that his father, if he had one, was not, which I found to be correct. His father was not very friendly, but his mother was a very earnest Saint, and a very thoughtful and kind one, as while I sat taking some refreshments which she had hastily prepared, she brought and gave me a piece of money, the exact amount necessary to procure my ticket to Portsmouth. I again thanked the Lord, and explained to my kind sister what her gift would enable me to do. The boy had in the meantime, by her instructions, brought my carpet sack, and I was ready to continue my journey. I reached Portsmouth on the 7th day of September, and while there on the 9th, I read in the newspaper of the total wreck of the steam vessel, on which I was about to sail from Liverpool, when I was warned by the Lord not to go on board the ship. MY LAST MISSION TO THE SANDWICH ISLANDS. BY WM. W. CLUFF. CHAPTER I. ELDERS CALLED HOME FROM THE SANDWICH ISLANDS--NATIVE ELDER LEFT TO PRESIDE--GIBSON'S ARRIVAL IN SALT LAKE--JOINS THE CHURCH--ASKS FOR A MISSION TO THE SANDWICH ISLANDS--HIS DEEP-LAID SCHEME--LEADING ASTRAY THE HAWAIIAN SAINTS--FIVE ELDERS SENT TO INVESTIGATE--ARRIVAL AT THE SANDWICH ISLANDS--ATTEMPT TO GO ASHORE IN A BOAT--CAPSIZED IN THE SURF--ELDER LORENZO SNOW LOST--AFTER A LONG SEARCH, FOUND UNDER THE BOAT--EFFORTS TO RESUSCITATE HIM--RESTORED TO LIFE ONE HOUR AFTER BEING DROWNED. In the summer and autumn of 1857, a United States army was marching towards Utah, evidently with hostile intentions towards its people. It was thought wisdom, by the authorities of the Church, to concentrate the strength of the Saints for any emergency, by calling home the Elders that were on foreign missions. When the last of the Elders from Utah left the Sandwich Islands, on the 1st of May, 1858, the care of the Saints on each of the islands was entrusted to a native Elder. Kailihune was appointed to preside over the gathering place on Lanai. He was among the first fruits of the labors of the Elders, and for a long time had been very efficient and faithful. During our difficulties with the government Walter M. Gibson, an adventurer, came to Utah. His ostensible object was to induce President Young, and the general Church authorities, to remove our people _en masse_, to the East India Islands. He painted, in glowing colors, the splendid facilities and opportunities those islands offered for immigration and colonization, by an enterprising and industrious people like the Latter-day Saints. In his ignorance, he supposed that the object of the founder and leaders of the Church was to found a powerful and independent nation. The object of these schemes was, evidently, his own personal aggrandizement. It had, no doubt, been a favorite project of his, for years, to found a government somewhere on the islands of the Pacific Ocean. Failing in his scheme for the removal of the Church, some other plan must be devised for the accomplishment of his cherished purpose. He professed to become a convert to our faith, and was baptized into the Church. He then requested to be sent on a mission to the Polynesian Islands. He desired a roving commission from the Presidency of the Church, authorizing him to travel and preach, on any or all of the islands, in the Pacific Ocean. Before leaving Salt Lake City, Mr. Gibson made it a specialty to converse with the Elders who had lately returned from the Sandwich Islands. He sought to be well informed on the general condition of the islands, the customs, traditions, and general character of the natives, and, especially did he seek to be well informed as to the numbers, organization, location, and general condition of the native Saints. His object, in this, developed afterwards. When he left Utah he went directly to the Sandwich Islands. He soon found some of the Saints, and represented to them, that he had been sent by President Young, not only to take charge of the mission on those islands, but to preside over all the churches that might be raised up on any of the Pacific islands, and, in that capacity, that he was equal to, and entirely independent of President Young. The native Saints had been left about two years to themselves. They were naturally simple and credulous, and it was easy to impose upon them. As soon as Mr. Gibson acquired some knowledge of the native language, he commenced traveling among the branches of the Church, and grafted on to the gospel, many of the old traditions and superstitions of the Hawaiians. He reorganized the Church, or, more properly speaking, reconstructed it in accordance with his own notions, throughout the islands. He was one of those characters, of whom the apostle Peter warned the Saints in his day, "and through covetousness shall they with feigned words make merchandise of you." He ordained twelve apostles, and charged them one hundred and fifty dollars each for initiating them into the office, and charged High Priests, Seventies, etc, proportionately, according to the presumed importance of the offices. By this and other impositions, he succeeded in raising sufficient means for the purchase of one half of the island of Lanai. Some years before the Elders had leased the same tract of land, of Halelea, a native chief, for a temporary gathering place for the Saints. Mr. Gibson represented to the Saints that he was securing the land for them, but that it would have to be deeded to him for them. For the accomplishment of his purpose, concentration and organization were necessary. He continued to gather the Saints to Lanai. There he organized all the males, old and young, into companions, and daily drilled them in the art of war. He informed them that, as soon as they were properly disciplined, it was his intention to build or purchase a vessel, equip it, and sail for one of the South Sea Islands. He would seek a favorable opportunity, conquer the natives, leave some of his disciplined men in charge of the conquered territory, and fill up his depleted ranks with raw recruits. In this way, he designed to conquer one island after another, until he organized a large fleet, and subjugated all the Polynesian Islands. Thus he hoped to realize his wildest dreams by organizing, as he expressed it, "_One great grand empire_," that would be able to take its place among the leading nations of the earth. His every act from the time of his arrival in Utah, had been designed for his own aggrandizement. He had learned nothing of the spirit and power of the gospel. The Lord is establishing His kingdom, and he was fighting against it. If he has not already done so, he will yet realize the truth of the saying of the Savior, in his teachings, when, on his earthly mission, he likened the Kingdom of God to a stone, and said, "And whosoever shall fall on this stone shall be broken: but on whomsoever it may fall, it will grind him to powder." Notwithstanding the Saints had been gradually led astray by Mr. Gibson, they felt that his teachings and practices were not the same as those of the Elders who had labored among them before his coming. Fearing they might be deceived, some eight of the native Elders wrote to brethren in Utah who had labored for many years among them. They stated some of the facts concerning Mr. Gibson's course, and asked for advice. This communication was translated and submitted to President Young. The First Presidency decided that Apostles E. T. Benson and Lorenzo Snow should visit the islands, and that Elders Joseph. F. Smith, Alma L. Smith, and myself, who had previously been on missions to the islands and understood the native language, should accompany them. We arrived at Honolulu, the capital of the islands, about the 27th of March, 1864. On the 29th we sailed for Lahaina, on the schooner, _Nettie Merrill_, Captain Fisher, for the island of Maui, a distance of about ninety miles from Honolulu. On the morning of the 31st of March, we came to anchor about one mile from the mouth of the little harbor of Lahaina. Apostles Ezra T. Benson, Lorenzo Snow, Brother Alma L. Smith, and myself, got into the small boat to go ashore. Brother Joseph F. Smith, as he afterwards stated, had some misgivings about going in that boat, but the manifestation was not sufficiently strong to indicate any general accident. He preferred to remain on board the vessel, until the boat returned. The boat started for the shore. It contained some barrels and boxes, the captain, a white man, two or three native passengers, and the boat's crew, who were also natives. The entrance to the harbor is a very narrow passage between coral reefs, and when the sea is rough it is very dangerous, on account of the breakers. Where the vessel lay the sea was not rough, but only presented the appearance of heavy swells rolling to the shore. As we approached the reef it was evident to me, that the surf was running higher than we anticipated. I called the captain's attention to the fact. We were running quartering across the waves, and I suggested that we change our course so as to run at right angles with them. He replied, that he did not think there was any danger, and our course was not changed. We went but little farther, when a heavy swell struck the boat and carried us before it about fifty yards. When the swell passed it left us in a trough between two huge waves. It was too late to retrieve our error, and we must run our chances. When the second swell struck the boat, it raised the stern so high that the steersman's oar was out of the water, and he lost control of the boat. It rode on the swell a short distance, and swung around just as the wave began to break up. We were almost instantly capsized, into the dashing, foaming sea. I felt no concern for myself about drowning, for while on my former mission I had learned to swim and sport in the surf of those shores. The last I remembered of Brother Snow, as the boat was going over I saw him seize the upper edge of it with both hands. Fearing that the upper edge of the boat, or the barrels, might hit and injure me as the boat was going over, I plunged head foremost into the water. After swimming a short distance, I came to the surface without being strangled or injured. The boat was bottom upwards, and barrels, hats, and umbrellas were floating in every direction. I swam to the boat and as there was nothing to cling to on the bottom, I reached under and seized the edge of it. About the same time, brother Benson came up near me, and readily got hold of the boat. The natives soon appeared, and swam about quite unconcerned for their own safety. Brother Alma L. Smith came up on the opposite side of the boat from brother Benson and myself. He was considerably strangled, but succeeded in securing a hold on the boat. A short time afterwards the captain was discovered, about fifty yards from us. Two of his sailors swam to his assistance, and, one on each side, succeeded in keeping him on the surface, although life was apparently extinct. Nothing yet had been seen of Brother Snow, although the natives had been swimming and diving in every direction in search of him. We were only about one fourth of a mile from the shore. The people, as soon as they discovered our circumstances, manned a life boat and hurried to the rescue. We were taken into the boat, when the crew wanted to row for the shore, and pick up the captain on the way. We told them that one of our friends was yet missing, and we did not want to leave, as long as there was any possibility of a chance to render him assistance. We discovered that a second boat had left the shore, and could reach the captain as soon as the one we were in. Seeing this, the crew of the boat we were in, consented to remain and assist us. The captain was taken ashore, and, by working over him for some time, was brought to life. The life of Captain Fisher would not, probably, have been much endangered, except for a sack of four or five hundred dollars in silver which he held in his hand. This he clung to with great tenacity. When the boat capsized the weight of it took him at once to the bottom. The natives dove and brought him up, still clinging to the sack. When his vitality was restored, the first thing he inquired about was the money; intimating to the natives, with peculiar emphasis, that it would not have been healthy for them to have lost it. Brother Snow had not yet been discovered, and the anxiety was intense. The natives were, evidently, doing all in their power. Finally, one of them, in edging himself around the capsized boat, must have felt Brother Snow with his feet and pulled him, at least partly, from under it, as the first I saw of Brother Snow was his hair floating upon the water as the native was dragging him through the water around one end of the capsized boat. As soon as we got him into our boat, we told the boatmen to pull for the shore with all possible speed. His body was stiff, and life was evidently extinct. Brother Alma L. Smith and myself were sitting side by side. We laid Brother Snow across our laps, and, on the way to shore, we quietly administered to him and asked the Lord to spare his life, that he might return to his family and home. On reaching the shore, we carried him a little way, to some large empty barrels that were lying on the sandy beach. We laid him, face downwards, on one of these, and rolled him back and forth until we succeeded in getting the water that he had swallowed out of him. During this time, a number of persons came down from the town; among them was Mr. E. P. Adams, a merchant. All were willing to do what they could. We washed Brother Snow's face with camphor, furnished by Mr. Adams. We did not only what was customary in such cases, but also what the spirit seemed to whisper to us. After working over him for some time, without any indications of returning life, the bystanders said that nothing more could be done for him. But we did not feel like giving him up, and still prayed and worked over him, with an assurance that the Lord would hear and answer our prayers. Finally we were impressed to place our mouth over his and make an effort to inflate his lungs, alternately blowing in and drawing out the air, imitating, as far as possible, the natural process of breathing. This we persevered in until we succeeded in inflating his lungs. After a little, there were very faint indications of returning vitality. A slight wink of the eye, which, until then, had been open and deathlike, and a very faint rattle in the throat, were the first symptoms of returning life. These grew more and more distinct, until consciousness was fully restored. When this result was reached, it must have been fully an hour after the capsizing of the boat. A Portuguese man, living in Lahaina, who, from the first, rendered us much assistance, invited us to take Brother Snow to his house. There being no Saints in the place, we gladly accepted his kind offer. Every possible attention was given to Brother Snow's comfort. Persons in danger and excitement, often see things a little differently. The following is Apostle Snow's account of the capsizing of the boat: "As we were moving along within some half a mile from the point where we expected to land, my attention was suddenly arrested by Captain Fisher calling to the oarsmen, in a voice which denoted some alarm, 'Hurry up! hurry up!' I quickly discovered the cause of alarm. "A short distance behind us, I saw an immense surf, thirty or forty feet high rushing towards us swifter than a race horse. We had scarcely a moment for reflection before the huge mass was upon us. In an instant our boat, with its contents, as though it were only a feather, was hurled into the briny water, and we were under this rolling, seething, mountain wave. "This was certainly unexpected. It took me by surprise. I think, however, that I soon comprehended the situation: that we were in the midst of the turbulent waters, a quarter of a mile from the shore, without much probability of receiving human aid. "I felt confident, however, that there would be some way of escape; that the Lord would provide the means, for it was not possible that my life and mission were thus to terminate. This reliance on the Lord banished fear, and inspired me with hope up to the last moment of consciousness. "Having been somewhat subject to fainting spells, I believe that after a few moments in the water, I must have fainted, as I did not suffer the pain common in the experience of drowning persons. I had been in the water only a few moments, until I lost consciousness. "The first I knew afterwards, I was on shore receiving the kind and tender attentions of my brethren. The first recollection I have of returning consciousness, was seeing a very small light, the smallest maginable. This soon disappeared, and I was again in total darkness. Again it appeared, much larger than before, then sank away and left me, as before, in forgetfulness. Thus it continued to come and go, until, finally, I recognized, as I thought, persons whispering, and soon after I asked in a feeble whisper, 'What is the matter?' "I immediately recognized the voice of Elder Cluff, as he replied, 'You have been drowned; the boat upset in the surf.' Quick as lightning, the scene of our disaster flashed upon my mind. I immediately asked, 'Are you brethren all safe?' The emotion that was awakened in my bosom by the answer of Elder Cluff, will remain as long as life continues: 'Brother Snow, we are all safe.' "I rapidly recovered, and very soon was able to walk and accompany the brethren to our lodgings." As soon as Brother Snow was out of danger, it occurred to me that I had better return to the vessel. As I reached the deck, by the rope ladder over its side, I saw, at a glance, that Brother Smith was under great anxiety of mind. We were both under an intensity of feeling, which men usually experience only a few times in their lives. Brother Smith had been informed by a native that the captain and an elderly white man were drowned. The latter, he supposed to be Brother Benson, hence his great anxiety. My own nervous system was strung up to an extreme tension by the events of the past two hours. When I told Brother Smith that all were safe, the sudden revulsion of feeling almost overcame him. We rejoiced together that through a merciful Providence, and the faith that had been bestowed upon us, we were all alive. CHAPTER II. JOURNEY TO LANAI--MEET MR. GIBSON--REVERENCE OF NATIVES FOR HIM--HIS SPEECH AND ASSUMPTION--ELDER JOSEPH F. SMITH'S REPLY--ELDER SNOW'S PROPHECY--MR. GIBSON CUT OFF THE CHURCH--ELDER SNOW'S PROPHECY FULFILLED--ADVISED TO SELECT A NEW GATHERING PLACE--A VISION--SUITABLE PLACE POINTED OUT. ON the 2nd of April, Brother Snow had so far recovered his strength, that it was thought best to pursue our journey. We hired some natives to take us in an open boat across the channel, sixteen miles, to Lanai. We arrived at the landing place, three miles from the village, just at dark. We sent a messenger to Mr. Gibson, with the request that he would send down some saddle horses for us to ride up in the morning. Early the following morning, April 3rd, the horses were ready for us. An hour's ride over a rough, rocky road brought us to the settlement. Our reception by Mr. Gibson, and most of the native Saints, was cool and very formal. Many improvements had been made since our last visit, that were praiseworthy, and reflected great credit on Mr. Gibson. After breakfast, Apostles Benson and Snow engaged in conversation with Mr. Gibson on the affairs of the mission. That day and the following, were principally spent in laboring with Mr. Gibson and the native Elders, to get them, if possible, to see the condition they were in. During this time, Brothers Joseph F. Smith, Alma L. Smith and myself, took a ride around the valley accompanied by Mr. Gibson's daughter, as our guide. About one-half of a mile from Mr. Gibson's residence, was a large rock, the top several feet above the ground. Mr. Gibson had a chamber cut into this rock, in which he had deposited a Book of Mormon, and other things, and called it the corner stone of a great temple, which would be erected there. A frame work of poles had been constructed, in a circular form around this rock, and this was covered with brush. Mr. Gibson, by appealing to the pagan superstitions of the natives, made them believe that this spot was sacred, and if any person touched it, he would be struck dead. So much faith had the daughter of Mr. Gibson in the teachings of her father, that she related, apparently in good faith, the circumstance of a hen flying upon the boothe, and immediately falling down dead. Notwithstanding the protest of Miss Gibson, that it was very dangerous to do so, we went inside of the brush structure, and examined the rock and came out unharmed. We were further informed that Mr. Gibson had succeeded in surrounding his own person and residence with such a halo of sacredness in the minds of the natives, that they always entered his house on their hands and knees. This was repeated on other occasions. It was the old customary way, in which the natives had been in the habit of paying respect to their kings, and the custom had been revived by Mr. Gibson, in order to increase his personal prestige. We had previously learned that the Saints would assemble in conference on the 6th of April. At ten o'clock, a. m., they had assembled in the meeting house. We all started to go in, when Mr. Gibson made some excuse for returning to his house. We went and took our seats on the stand. The house was well filled. In a few minutes Mr. Gibson made his appearance. As soon as he entered the door, the entire congregation instantly arose to their feet, and remained standing until he was seated on the stand. The execution of this act of reverence evinced long and careful training. Mr. Gibson had, doubtless, delayed his entrance, to make a fitting opportunity for this exhibition. He entirely ignored the presence of the Apostles, and, after the people were seated, arose and gave out the opening hymn. This act gave evidence, at once, that he had no proper idea of the organization and authority of the Priesthood. Seeing this, President Benson called on me to pray. Without giving any time for consultation, as soon as the second hymn was sung, Mr. Gibson arose to his feet and commenced to address the congregation, in substance as follows: "My dear red-skinned brethren, sisters and friends, I presume you are all wondering, and anxious to know why these strangers have come so suddenly among us, without giving us any notice of their coming. I will assure you of one thing, my red-skinned friends, when I find out, I will be sure to let you know, for I am your father, and will protect you in your rights. "These strangers may say they are your friends, but let me remind you how, when they lived here, years ago, they lived upon your very scanty substance. Did they make any such improvements as you see I have made? Did I not come here and find you without a father, poor, and discouraged? Did I not gather you together here, and make all these improvements that you to-day enjoy? "Now, you, my red-skinned friends, must decide who your friend and father is; whether it is these strangers, or I, who have done so much for you." When he took his seat, President Benson requested Brother Joseph F. Smith to talk, rather intimating that it was desirable to speak on general principles, and that he need not feel bound to notice all that Mr. Gibson had said. It seemed impossible for any man to speak with greater power and demonstration of the Spirit. He referred the Saints to the labors of Brother George Q. Cannon, and the first Elders who brought them the gospel. He reminded them of facts with which the older Saints were well acquainted--the great disadvantage the Elders labored under, and the privations they suffered in first preaching the gospel on the islands. How they slept in their then miserable huts, and lived as they lived; how they traveled on foot, in storms, and in bad weather, from village to village, and from house to house, exposing health and life; how they went destitute of clothing, and what they had been in the habit of considering the necessaries of life, to bring them the blessings of the gospel, without money and without price. He asked by what right Mr. Gibson called himself the father of the people, and the Elders who faithfully labored to establish them in the gospel strangers. The spirit and power that accompanied Brother Smith's remarks astonished the Saints and opened their eyes. They began to see how they had been imposed upon. Every word he spoke found a response in their hearts, as was plainly manifest by their eager looks and animated countenances. There was another meeting in the afternoon, in which Apostles Benson and Snow addressed the Saints. Their remarks were interpreted by Elder Joseph F. Smith. On the 7th, there was a meeting in the forenoon. A Priesthood meeting was appointed for the evening, and the conference adjourned _sine die_. The meeting of the Priesthood in the evening was well attended, as it was understood that Mr. Gibson's course would be investigated. The complaints that were made by the native Elders, in the communication that led to our present mission, were read, and Mr. Gibson was called on to make answer to the charges. In addition to nearly a repetition of his harangue at the meeting on the day previous, his reply consisted of a bombastic display of some letters of appointment, and recommendations from President Young, to which he attached large seals, bedecked with a variety of colored ribbons, to give them an air of importance, and official significance, in the eyes of the unsophisticated natives. These papers he held up before the people, and, pointing to them said, with great emphasis, "Here is my authority, which I received direct from President Brigham Young. I don't hold myself accountable to these men!" meaning the Apostles and those who came with them. Had there been no other proof of the wrong course of Mr. Gibson, that remark was sufficient to satisfy the brethren what their plain duty was, and they acted promptly in the matter. Apostle E. T. Benson followed Mr. Gibson. He reviewed Mr. Gibson's past course, and showed that, in making merchandise of the offices of the Priesthood, introducing the former pagan superstitions of the people, for the purpose of obtaining power, and his idea of establishing a temporal and independent kingdom on the Pacific isles, were all in antagonism to the plan laid down in the gospel for the redemption of man. The spirit manifested by Mr. Gibson proved that he was ignorant of the powers of the Priesthood, or that he ignored them for purely selfish motives. What they had seen and heard since their arrival, proved that the complaints made by the native Elders, in their letters to Utah, were correct, as far as they went, but the half had not been told. Brother Benson's remarks were interpreted, after which, it was motioned that Mr. Gibson's course be disapproved. When this was put to a vote, all but one of the native Elders voted against the motion. This showed that Mr. Gibson still retained a strong hold on the minds of the Saints. Notwithstanding this show of strong opposition, Brother Snow arose, and in his remarks prophesied that Mr. Gibson would see the time that not one of the Saints would remain with him. Brother Joseph F. Smith remarked, that, among the scores of Elders who had labored on the islands, none had been so utterly wanting in the spirit and power of the gospel as to charge the Saints anything for conferring on them the blessings of the Priesthood, until Walter M. Gibson came, and had the presumption to claim that he had a right to ordain apostles and high priests, for a price--for money. The Apostles informed Mr. Gibson and the Saints that, when they left the islands for home, Elder Joseph F. Smith would be left in charge of the mission. That all those who wished to be considered in good standing in the Church should leave Lanai and return to their homes on the other islands, where the branches would be reorganized and set in order by the brethren who would be left for that purpose. The next day we returned to Lahaina, where we held a council and cut Mr. Gibson off from the Church. We returned to Honolulu, and, about eight days after, Apostles Snow and Benson took passage on the bark _Onward_, for San Francisco. Brother Snow's prophecy was literally fulfilled. The Saints all left Mr. Gibson and returned to their former homes, as they had been counseled to do. The last one to leave him was Kailihune, the Elder who had been left to preside over the place of gathering on Lanai. He finally rejoined the Church. All the plans of Mr. Gibson were completely frustrated. He is a prominent example of the nothingness of man, when he attempts to battle against the kingdom of God. When the Elders were called home, in 1858, there had not been time to do much in gathering the Saints. As Mr. Gibson had succeeded in obtaining a personal title to the land leased for that purpose, on the island of Lanai, brothers Benson and Snow advised the Elders who remained, to notice in their travels what appeared to them the best places for this purpose, that, when the time came for it, a good selection might be made. On the island of Oahu, and near the sea shore, lived a white man by the name of Doharty. He did not belong to the Church, but was friendly to the Saints, and the Elders frequently shared his hospitality. Between his house and the sea beach was a piece of ground, where grew a very dense thicket of a large shrub of a peculiar growth. Through this were paths made by the people and their domestic animals. Into this thicket the Elders when there were in the habit of daily retiring to pray. One day when I was walking along one of these paths, I saw President Young approach me. Said he "This is the place to gather the native Saints to." He seemed to fully comprehend the surroundings, and in that easy, familiar way, so characteristic of him, indicated the advantages afforded for a settlement. No matter what my bodily condition might have been at that time, the apparent meeting was in the open air and the broad light of day. It was as real to me as any fact of my life. I saw the facilities of the place as he represented them, and ever afterwards, that appeared to me the best place on the islands for the gathering of the Saints. We remained on the islands about six months before other Elders arrived from Utah, and we were released to return home. When we arrived in San Francisco, we met Elders F. A. Hammond, and George Nebeker, on their way to the Sandwich Islands. They had instructions to visit, and carefully examine all the islands, and make the best possible location that could be made available, to establish a place for the gathering of the Saints. I was afterwards informed, that they faithfully carried out their instructions, and at last decided that the place to which I have referred on the island of Oahu, was the best for the purpose. It was purchased, and many of the Saints are now gathered there. They have an extensive sugar plantation, where labor is provided for them, and every possible facility is afforded for their advancement. A PROPHECY FULFILLED. AN INCIDENT OF MISSIONARY EXPERIENCE. BY B. F. JOHNSON. CALLED ON A MISSION TO THE SANDWICH ISLANDS--JOURNEY BY THE SOUTHERN ROUTE--A PROPHECY--FEAR AFTER UTTERING IT--RESIDENCE IN HONOLULU--POLITICAL AND RELIGIOUS CONFLICT--THE KINGDOM IN JEOPARDY--DISSATISFACTION AMONG THE PEOPLE--LETTER TO THE KING FAVORABLY CONSIDERED--A DREAM--A PRINCE SENT BY THE KING TO ASK COUNSEL OF LATTER-DAY SAINT ELDERS--ADVICE ACCEPTED, AND THE KINGDOM SAVED--THE DREAM AND PROPHECY FULFILED TOGETHER. With eight other Elders I was called by the General October Conference of 1852, on a mission to the Sandwich Islands. We went by what was then known as the Southern route to California, in order to sail from San Francisco. In passing through the southern settlements of Utah, we were everywhere treated with kindness and respect. We were often invited to preach where we stopped for the night, or to spend the Sabbath. We were in company with many other Elders who were called to go on missions to China, Australia, Hindostan, Ceylon, and other places. We all, alike, took part in the meetings, and shared the hospitality of the Saints. At Parowan we had an unusually good time, in a meeting of the Saints. The Spirit of the Lord rested greatly upon both hearers and speakers. I was the last Elder called upon to speak, and only a few minutes were left for me to occupy. Being full of the good feeling and spirit of the meeting, I commenced, not only to bear my testimony to the truth, but to prophesy of the future of some of the sons of Zion who were then going forth as her ministers. I predicted that, through faithfulness, the wisdom of heaven would increase with us; that while the wicked became weaker, the Elders of Israel would grow wiser; that the nations of the earth would begin to look towards Zion for counselors and statesmen, and that, if the Elders now going forth to the ends of the earth were true to their calling, they would not all fill their missions until some of them would be called upon to give counsel to some of the rulers of the lands to which they were sent. After closing my prophecy and remarks, and I had time to ponder on what I had said, I began to doubt the possibility of my predictions being fulfilled, and began to be troubled in mind. For a time I could not divest myself of the feeling, that my prediction was ill-timed and not by the spirit of the gospel. I would sometimes query if the brethren did not regard me as a false prophet, or, at least, as an enthusiast. When we arrived on the Sandwich Islands, we found the work of the Lord progressing. The Elders who had been laboring there were greatly rejoiced to see us. After a general mission conference, most of the brethren left Honolulu for their fields of labor on the different islands. I was left at this capital city, in charge of the foreign interests of the mission, to preside over a small branch of Saints, which had been gathered from the foreign residents on the islands, and to preach to the people as I might find opportunity. I also assisted Elders Lewis and Cannon, in raising funds for publishing the Book of Mormon in the native language. Owing to the conflicting interests of political and religious parties in the Hawaiian kingdom, it was in a weak condition. The various missionary interests had nearly changed into political ones. Dr. Judd, one of the missionaries sent out by the American Board of Foreign Missions, had long been the king's prime minister. Another missionary, by the name of Armstrong, was Minister of Public Instruction, and other Americans filled the offices of Minister of Foreign Relations, Chief Justice, Attorney General, etc. This missionary-political power began to cause great jealousy, especially in the case of Dr. Judd. Through his political advantages he had acquired much wealth, and, apparently by its use, raised himself up to be a power behind the throne, greater than the throne itself. King Kamehameha III., like George the III., of England, had not reached a high standard of virtue, or political economy. It was said that, for money borrowed of Dr. Judd, he had given a mortgage on the royal palace. As he had no children of his own he had adopted as next in succession, two sons of his sister, who were princes of the realm. About this time two projects were deeply agitating the public mind. One was the annexation of the islands to the United States, the other, a British protectorate over them. Neither of these projects suited the interests of the young princes, or pleased the majority of the people. There appeared to be but one thing upon which nearly all the natives could agree, that was opposition to Dr. Judd as the king's prime minister. He was, of course, sustained by some of his fellow missionaries, but appeared to be detested by the majority of those around him. Petition after petition was sent to the king, asking for, and even demanding, his removal. The court house and other large halls were crowded with indignation meetings, to protest against his being retained in office. It seemed, at times, as though the people would break out in tumult and insurrection, yet the king made no move to give them satisfaction, and, for many days, no answer was given to their petitions. All this time I had been a careful observer, and had attended their meetings. I had previously written a lengthy letter to the king, explaining the gospel as now revealed and the object of our mission to the islands. This letter he had caused to be published in the government journal, both in the English and Hawaiian languages. Such was the impression the reading of it made on his mind, that he sent, through the Minister of Foreign Relations, to say that he would give us an audience at his earliest convenience. Up to the time of which I am writing, he had not found the convenient opportunity. In the midst of this political commotion, I, one night, dreamed that I stood upon an eminence near a large mountain. I saw below me upon the bank of a small, but rapid stream, a large and rudely constructed frame building, apparently designed for machinery. It was not yet fully enclosed. As I looked, I saw a dense smoke arise from the building, and heard the cry of fire from a large number of people. It seemed that the wind blew strong from the mountain towards the building. The people came up on the opposite side of the building, to put out the fire, and they were blinded by the smoke which blew in their faces. I thought how foolish they were, to thus stay on the opposite side from the wind, to be blinded with the smoke. Looking, I saw a bucket with a rope attached on a flume through which the water ran. I quickly took it up, drew it full of water, looked for the center of the fire, dashed it in, and, all at once, the flame was extinguished. I thought a multitude of people came crowding into the building, wondering by whom the fire had been extinguished. Although I was with them, they appeared to comprehend nothing of my agency in the matter. I thought they were almost wild with joy, that the building, although somewhat charred and damaged, had been saved. They calculated that the damage the building had sustained was about fifty thousand dollars. I awoke in the morning, strangely impressed with the dream. I related it to Brother Nathan Tanner, who was then with me. I told him I thought we should see its interpretation. That morning, Brother Tanner called on one of the native Saints, who was living with Halalea, one of the highest native chiefs. He was a special friend of, and a counselor to, the king, and the man who carried him my letter. He told Brother Tanner that the king had appointed him to come with Prince Rehoreho, to meet us that night at our rooms, lay before us the king's great political trouble, and get our counsel. It came plainly to me, then, that therein would be the fulfillment of my dream. About ten o'clock the same evening, they called on us. They said the king was greatly exercised in his mind over the troubled condition of his government, and that he was not decided as to what was best to do. He said that he could not trust to the counsel of his ministers, nor to the advice of the ministers of other nations then at his court, for all had some point to gain. Dr. Judd, in his past troubles, had been his adviser, and, in times of need, had supplied him with money. It pained him, then, to turn out of office one who had so long been his friend, and, upon this subject, he wished us to give him our wisest counsel. While Halalea and the prince were delivering their message, I was continually praying in my heart that the Lord would give us wisdom to say such things as would do honor to His cause, for I felt very small for such an important occasion. After they delivered the king's message in full, I arose and told them that we were not sent to meddle with governments, nor to teach political science, but to preach the gospel of Christ as now revealed. But, inasmuch as the king was our friend, and desired counsel of us, we would give him such as the Lord would put in our hearts. I told them the Bible said, that "when the wicked rule the people mourn;" that if Dr. Judd was really a good man and a true friend to the king, as the king had believed him to be, he would not now allow the king to be in such great trouble on his account, but, like a true friend, would resign his office for the sake of peace between the king and his subjects. The fact that he was disposed to hold on to his office, at the expense of peace to the king's realm, showed, conclusively, that he was influenced by other motives than the peace and welfare of the kingdom. "We feel," said I, "that the present great political trouble and mourning is owing to Dr. Judd not being a good man, but wickedly holding a grasp upon the government office against the wishes of the people, for which there is no necessity, as the king has many true subjects of more than equal ability, any one of whom he could appoint as Dr. Judd's successor." When I ceased speaking, the king's messengers clasped my hands and said: "The things you have told us we had not thought of, and they are true. The king will be glad when we tell him what you have said, for we can see it plainly, now. We will assure you that, at ten o'clock to-morrow, you will hear the king's herald proclaiming through the streets of the city that Dr. Judd is removed from office." They left us with the warmest feelings of gratitude and friendship. The next morning at ten o'clock, the heralds were heard proclaiming the dismissal of Dr. Judd. The news created wonder and astonishment among the people, and they hurried together with public demonstrations of joy. They greatly marveled and queried by what agency, or through whose influence this long delayed, though most desirable object had been attained. As I had dreamed, so I saw the people greatly rejoicing, and, although I was daily among them, they had no thought that a Latter-day Saint could have had any agency in so important a matter. At night the city was brilliantly illuminated. There were few windows in it that did not have, at least, one candle to each pane of glass. In a settlement with Dr. Judd, as I had dreamed, the government found that it had lost fifty thousand dollars. Thus my prophecy and my dream were fulfilled together, and peace returned to the people. Joy came to our hearts that the Lord, through the inspiration of His Holy Spirit, had made us, His humble Elders, the means of giving saving counsel to princes. SPECIAL PROVIDENCES. CIRCUMSTANCES UNDER WHICH THE EARLY TEMPLES WERE BUILT--HOW THE WORKMEN WERE ENCOURAGED--ARRIVAL OF BROTHER L--IN NAUVOO--HIS WILLINGNESS TO WORK WITHOUT PAY--HIS EXTREME WANT--APPEALS TO GOD FOR HELP--MONEY MIRACULOUSLY PROVIDED--PRAYER FOR FOOD ANSWERED--PROVIDENTIAL FINDING OF A PAIR OF SHOES ON THE PLAINS--A CRIPPLED SHOULDER RESTORED WHILE DEFENDING THE CHARACTER OF JOSEPH SMITH. If a record had been kept of all the facts connected with the building of the Kirtland and Nauvoo Temples, it would tell a curious story of poverty, self-denial, dependence upon God and wants providentially supplied. No doubt such a record has been kept, but not here on earth. We have not access to it. But many, very many of those who had the privilege of aiding in the work of building those temples have gone to meet that record. Some doubtless will meet it with satisfaction, with joy untold; others with remorse and self-reproach. Could the Saints of the present day peruse that record, it would put many of them to the blush to think they had done so little in aid of such works. They would see that, though they have enjoyed peace and plenty, they have done almost nothing towards the temples in our day, compared with what the poor Saints did in building those earlier houses of God. The Kirtland Temple was built when the Saints were few in number and in great poverty, and though comparatively small in size, the erection of such a building by the tithes and voluntary donations of those who were faithful, was a very great undertaking. That it was finished in so short a time was remarkable, and this fact speaks volumes for the devotion of the Saints of that early day. When the Nauvoo Temple was commenced, the Saints had increased considerably in numbers, but were, as a rule, even poorer than in the days of Kirtland. They had been persecuted by their enemies, driven from their homes and plundered of their property. Finding a temporary rest in a bend of the Mississippi river, a locality noted for its insalubrity, they had struggled in the midst of malarial sickness and severe privations to establish new homes, and had only just begun to gather a few comforts around them when they were required by revelation from the Lord to build a temple to His name. Upon that temple, many of the Saints labored month after month, with an energy and interest that only religious zeal can impart. They had learned something of the use and importance of temples, before that building was commenced, but as the work advanced more light was given them from time to time. The Prophet of God would visit the workmen and instruct and encourage them in their labors personally, frequently pronouncing blessings upon their heads for their diligence and faithfulness, and when persecution became so strong that he was obliged to hide from his enemies, he sent the written word to stimulate them in their labors, and explained the doctrine of baptism for the dead, then newly revealed. While living thus in seclusion, he wrote to the Saints in Nauvoo, on the 1st of September, 1842: "And again, verily thus saith the Lord, let the work of my temple, and all the works which I have appointed unto you, be continued on and not cease; and let your diligence, and your perseverance, and patience, and your works be redoubled, and you shall in nowise lose your reward, saith the Lord of hosts. And if they persecute you, so persecuted they the prophets and righteous men that were before you. For all this there is a reward in heaven." Again, on the 6th of the same month, he wrote additional words of encouragement, unfolding still farther that glorious saving principle as it had been revealed to him, and roused the workmen to action by this stirring appeal: "Brethren, shall we not go on in so great a cause? Go forward and not backward. Courage, brethren; and on, on to the victory! Let your hearts rejoice, and be exceeding glad. Let the earth break forth into singing. Let the dead speak forth anthems of eternal praise to the King Immanuel, who hath ordained before the world was, that which would enable us to redeem them out of their prison; for the prisoners shall go free." Being thus encouraged, and knowing that the time allowed for building the house was limited, the men worked with a will and determination that made success certain. Though they had to stand guard at night to prevent their enemies from surprising the city during the darkness and slaying its defenseless inhabitants, they did not cease their exertions during the daytime to erect the house of God. Though they went on short rations till some of them actually fainted beside their work, from sheer hunger and exhaustion, still they persevered. Though the mechanics employed upon the temple had tempting offers of abundant work and ready pay if they would go outside of Nauvoo and labor, many of them preferred to remain and work without pecuniary reward in rearing that sacred structure. The case of one of those workmen will serve to illustrate the self-sacrificing disposition manifested by many of those who labored upon that building, as well as the way their simple wants were sometimes supplied by the Almighty. Brother L--arrived in Nauvoo from England, his native country, in March, 1844. He was an excellent mechanic, had held good situations and been in good circumstances in the "old country," and his skill as a workman was such as to command ready employment and high wages in any of the large cities of America, had such been his object. But he had embraced the gospel and received a testimony of its truth, and afterwards the spirit of gathering with the Saints, which enabled him to brook the taunts and ridicule heaped upon him by friends and relatives for his unpopular faith, and resist the pleading of aged parents, who were loath to part with him. His faith and zeal were such that he had left friends and property and all that he had formerly held dear, and come to America that he might be with the chosen people of God and assist in building up Zion. He was ambitious to labor upon the temple, and applied for work immediately upon his arrival in Nauvoo. When informed that there was plenty of work but nothing to pay with, he replied that pay was no consideration. He took hold with a determination, and worked with all the energy with which the young, strong and enthusiastic nature was capable from that time until the work upon the temple ceased, upwards of two years, and during that time only received in cash for his services the small amount of fifty cents. Many a time he felt the pangs of hunger, and went to his work fasting rather than join with his family in eating the last ration of food in their possession, but the Lord sustained him by His Spirit, gave him joy in his labors and provided a way for more food to be obtained to sustain the lives of himself and family. He and his young wife had a habit of appealing to the Almighty in prayer when in an extremity, and they invariably found comfort in so doing, and generally had their prayers answered. Upon one occasion, their infant child was dangerously sick, and they felt the want of twenty-five cents to procure some medicine with. Where to get it they did not know, and so, as usual, they prayed to the Lord to open their way to obtain it. They felt an assurance on arising from their knees that their prayer would be answered, but they knew not how. Soon afterwards the husband happened to feel some hard substance in the waistband of his pants, and called his wife's attention to it, wondering what it could be. The pants were almost new. They had been made to order for him only a short time before. There was no hole in the band, and it seemed that, whatever it was, it must have been inserted between the pieces of cloth when the pants were being made, and yet he thought it strange that he had not discovered it before. To solve the mystery, a few stitches were cut, and the waistband opened, when, lo! there were two new ten cent pieces and one five cent piece--just the amount of money they required to buy medicine with. Lest the money might have been lost by the tailor who made the pants, a very poor man who lived neighbor to them, he took it to him and asked him, but that impecunious individual said he knew it could not be his, for he had never had a cent of money in his possession for months. They accepted it as a gift from the Lord, bought the medicine their child needed and he was soon well. When the work on the temple was nearing completion, the food supply for the family became entirely exhausted, and there seemed no prospect of obtaining any more without quitting the work on the temple and going elsewhere for employment. That, of course, Brother L--was averse to doing, and in this, as in other cases of extremity, he and his wife retired to their bedroom to lay the matter before the Lord. They had scarcely finished their prayer when a knock was heard at the door. On opening it, they found a man there who said he desired a particular job of work done, which he did not feel like entrusting to anyone else but Brother L--. However, he was in no particular hurry for it, it need not be done till the work on the temple was completed, but he wanted to arrange and pay for it then, as he was going on a foreign mission. "But," said he, "I have nothing to pay you for it but wheat; can you use that?" It was the very thing the family stood most in need of; it was gratefully accepted and regarded as a direct answer to their prayer, and within a short time the wheat was ground and a good supply of flour returned from it. When the Saints were preparing to leave Nauvoo, wagons for the journey were in great demand, and every person among them who had ever worked at wagon-making, and very many also who never had, set to work making them. Good timber was tolerably plentiful, but iron cost cash, and that was a scarce article. All sorts of nonedescript vehicles were hastily improvised, many of them so rude in their construction as to put the veriest bungler of a wheelwright to the blush for their appearance. Yet under the blessing of God they did good service. Some of them, for the want of iron, were made almost entirely of wood. In some extreme cases they were even made without the usual iron tires, strips of rawhide being nailed on the felloes as a substitute. One, at least, of the wagons made in this fashion stood the trip across the plains, and was used for several years after its arrival in Salt Lake Valley. Brother L--had been fortunate enough to get the wood work of a wagon made, but how to procure the iron was a question which greatly perplexed him. However, he knew that he was engaged in the Lord's service, and he felt that he had a claim upon His mercy and blessings. Accordingly, he and his wife made their want a subject of earnest prayer, and then went on about their duties, trusting in the Lord to answer their petition. Soon afterwards Brother L--had occasion to go out on the prairie in search of his cow, which had strayed off, and during his absence encountered a drenching shower, so that when he returned home he found it necessary to change his clothing. He hung his wet clothes before a fire in the open fireplace to dry, and as he did so a bright gold sovereign, a ten and a five cent piece dropped to the floor, apparently from his pocket. He knew, however, that he had no money previously, and he could account for its presence there only by its having been sent by the Lord. It was the exact amount required to purchase the iron for his wagon, and it was soon obtained and the wagon finished. With such manifestations as these of God's goodness, he was encouraged to continue in his labors upon the temple of God, and when it was so far completed that the holy ordinances for which it was designed could be performed in it, he felt repaid in the blessings which he therein received for all his efforts towards its construction. A rather remarkable case of special providence occurred when Brother L--was crossing the plains, coming to Salt Lake Valley. His shoes gave out, and his feet became very sore from having to walk so much while driving his ox-team, etc. Early one morning, when he, in company with another brother, were out hunting for their cattle, he exclaimed to his companion as he limped and hobbled over the rocky ground, "Oh! I do wish the Lord would send me a pair of shoes!" He had not walked many rods after expressing this wish when he saw something lying a short distance ahead of him, and called the attention of his companion to it, who remarked that it must be the bell and strap lost off one of the oxen, but to the inexpressible joy of Brother L--, he found, on approaching the object, that it was a new pair of shoes, which had evidently never been worn, and which he found, on trying them on, to fit him as well as if they had been made for him. He thanked the Lord for them, for he felt that it was through His merciful providence that they had been left there, and went on his way rejoicing. The shoes did him good service. While alluding to Brother L--, another incident may be related from his experience to illustrate the manner in which the Almighty sustains and blesses those who are valiant in defending His cause and the character of His anointed servants. At an early period in the settlement of Salt Lake Valley, Brother L--had a severe attack of inflammatory rheumatism and bilious fever, from which he suffered a long time, and which drew his shoulder out of place and left him in a very helpless condition. He was in that fix for about six months--able to walk about, but unable to make any use whatever of one arm. He could not even dress himself. Surgeons examined his shoulder, and assured him that it was out of joint, and urged him to have it set. He, however, declined accepting their advice, as he had faith that the Lord would make him whole in answer to his prayer. Living neighbor to him in Salt Lake City, and holding an office to which he had been appointed by the vote of the members of the Ward, was a man by the name of Gallup, who was a rank apostate at heart, although he had a standing in the Church. In conversation with Brother L--one day, this man Gallup advocated the doctrines of a certain man named Cladden Bishop, who had once belonged to the Church but who had apostatized and attempted to start a church of his own. Brother L--became so disgusted with his false reasoning and bitter, malignant spirit that he went to the Bishop of the Ward and made complaint about such a man as Gallup being allowed to hold an office in the Ward or even a membership in the Church. The result was, a Priesthood meeting was called and Mr. Gallup was cited to appear and state his views upon the subject of religion. In the course of his speech he declared: "Joseph Smith was a wicked and adulterous man; he ate and drank with the drunkard, his lot was cast with the hypocrite and unbeliever, and he has gone to hell." This was too much for Brother L--to stand, even in his crippled condition. He could not tamely submit to hear the character of a man assailed whom he loved dearer than his life. Jumping to his feet and springing over the benches that stood between him and Mr. Gallup, he made for him with the intention of administering summary vengeance. Several persons immediately interposed to prevent him from inflicting any bodily injury upon Gallup, and it was noticed that he made use of his crippled arm, and when the excitement subsided he discovered himself that his shoulder had assumed its natural position and that he was as well as he ever had been. Gallup, of course, was cut off from the Church, and thought himself fortunate, no doubt, in escaping a castigation, and Brother L--went home rejoicing, and entered his house swinging his arm which had been so long useless and shouting for joy, while his wife wept tears of gratitude for the goodness of God in bringing about his restoration to health and soundness. INCIDENTS ON THE PLAINS. BY A. M. C. CHAPTER I. ARMY SENT TO UTAH--MISSIONARIES CALLED HOME--LARGE NUMBER ASSEMBLE AT FLORENCE--DANGERS OF THE TRIP--COUNCIL TO DECIDE UPON COURSE OF ACTION--FORTUNATE FOG--PROVIDENTIAL STORM. IN 1857, James Buchanan, who was then President of the United States, sent an army to this Territory, for the purpose, it was said, of punishing the "Mormons" for breaking the laws and doing violence to the Judges who had been sent here. This was the excuse given for the army being sent; but the people of the Territory had not violated the laws nor done any injury to any of the officers of the Government; they were then, as they ever have been, peaceable and law abiding. The real object for sending the troops here, was to crush out what the world called "Mormonism." The principal men who urged the sending of troops here, were traitors in their hearts against the Government, and they hoped by taking these steps to divert the attention of the country from their own wicked schemes; and also to get the army of the United States out of the way by having it sent to this distant region. By accomplishing this, they thought they could operate to advantage in bringing about their own designs. The army was kept out at Fort Bridger all that winter and many of the officers and soldiers were very angry because they could not come into our cities and enjoy themselves at our expense. When it was found that the army was marching here, and there was likely to be trouble, the Elders in Europe and in the United States were re-called; but feelings ran so high in the United States against our people that it was somewhat dangerous for a man to travel and be known as a Mormon. On the plains there were men on the watch for every one bearing the name of Latter-day Saint. It was under these circumstances that the Elders assembled at the frontiers to return home. One hundred and ten of them crossed the Missouri river in the beginning of May, 1858, at the point formerly known as Winter Quarters; at present it is called Florence. They were anxious to get home, some of them having been absent a year and others for three or four years. There were, in reality, two companies; one composed of Elders returning from the United States and Canada, Elder David Brinton being their captain, and the Elders returning from Europe, who had Elder John W. Berry as their captain. It was deemed advisable, however, in view of the troubled and uncertain state of affairs, for both companies to travel together. The writer was in the company of Elders returning from the United States, where he had been on a mission for upwards of three years. We had heard of several of our brethren being taken by the army and held under threats, and we knew not what our fate would be were the soldiers to get us in their power; for they accused every Latter-day Saint of treachery to the Government while they themselves were in reality the traitors as the subsequent careers of many of them fully proved. Many thought that, as the roads were all blocked, and carefully watched by the troops, when we came in the vicinity of the army we would be under the necessity of burning or abandoning our wagons and everything that we could not pack on our animals. Among the brethren was a man whose name was Pope; he had a wife and two or three small children. They were very anxious to accompany us, and, although the perils we were about to encounter were of a serious nature, they could not be induced by anything that could be said to them to remain behind. A council of the Elders was held upon their case, and it was agreed to permit Brother Pope to accompany us, as well as four brethren who proposed walking the entire distance to the Valley. It was a time that required faith to be exercised, for the affairs of the Saints were in a critical condition. We knew, however, that God had delivered us when we had relied upon Him, and we united with great zeal in imploring His blessing, that He might overrule everything in such a manner that we could return in safety to the society of our families and friends. After leaving Winter Quarters we traveled on without interruption until we drew near to Fort Kearny. Our road was on the north side of the Platte, and Fort Kearney was on the south side. There were troops at the Fort and they were on the alert to prevent companies of men or any kind of aid passing over the road to help the "Mormons" in Utah; for they pretended to look upon our people as public enemies. It was our custom at such times to hold a council, and take into consideration the best course to pursue. The Elders all came together and we prayed to the Lord, and asked Him to bestow upon us His Holy Spirit and to lead and guide us in our operations. When we unitedly decided in council upon pursuing a certain course we always felt that that was the mind and will of the Lord unto us. It was decided at this council that we should avoid attracting the attention of the people of the Fort by passing it in the night. Unfortunately, as it seemed at the time, it rained heavily that evening and we were only able to travel until a little past midnight. By that time ourselves and our animals were so thoroughly fatigued and the night was so dark that we were compelled to stop and tie up for the night. Our reflections were not very pleasant, because we felt sure that when morning dawned upon us we would be in full sight of the fort, and undoubtedly would receive a visit from the officers and troops. We awoke with the dawn of day, and instead of being able to see the fort, or its occupants being able to see us, we found our camp enveloped in a fog, the mist being so dense that it was with difficulty we could see each other. We traveled on in the fog until afternoon, by which time we were out of sight of the fort. After leaving this point we had plenty of game, buffalo, antelope, etc., and we were able to obtain an abundance of fresh meat, which made this part of the journey exceedingly pleasant; for though in an Indian country, we had not the fear of the wild and savage red men that we had of those of our own color, who professed to be the loyal citizens of our government. As we approached the junction of the North and South Platte, a herd of mules passed us. They were being driven in the direction of Fort Laramie and were traveling at a much faster gait than we were going. The men who were driving them saw us, and we fully expected they would carry the intelligence to the fort of our being close by. It was known that "Mormon" Elders were returning to the Valley, and the military were prepared to stop them, or to otherwise interfere with them. When within half a day's travel of Fort Laramie, another council was called to take into consideration the best course to pursue. We settled the matter by determining to rest on Sunday, rise early the following morning and pass the fort in daylight, as we felt satisfied the troops were informed of our approach by the men who had just passed us. Monday was a beautiful day; we traveled on without interruption until we came in sight of the fort, which was about one o'clock, when one of the severest hailstorms any of us had ever seen broke upon us. The hail fell so rapidly that our animals could scarcely travel on account of their feet balling up with it. Our train had been seen from the fort and parties had started to meet us; but when the storm broke upon them, they were compelled to retreat to their quarters. The storm was too severe for them to remain out in it. I learned afterwards that when the storm ceased a company of men had been sent from Fort Laramie to overtake us. They followed us as far as the North Platte bridge, and not being able to reach us at this point, they deemed it best to return again to the fort. We were not aware of this at the time; but having traveled leisurely from Kearny to Laramie, our animals were in much better condition than when we started; and fearing that the people at Laramie might make some attempt to stop us, we made forced drives until we reached Independence Rock on the Sweetwater. Thus the Lord again delivered us from the hands of our enemies in a most providential manner; for had it not been for this hailstorm it is altogether likely we would have been stopped. CHAPTER II. APOSTATES MET--THE CHAPLAIN SEPARATES FROM THE COMPANY TO MEET SOME APOSTATES--AN ADVENTUROUS TRIP--DISCHACHARGED GOVERNMENT TEAMSTERS INDIGNANT AT "MORMONS"--PLOT TO STEAL THE CHAPLAIN'S HORSE--ADVICE TO THE APOSTATES TO LOOK TO THEIR OWN SAFETY--MR. STOUT'S COMPASSION FOR THE HATCHET-FACED MISSOURIAN--HOW HIS CONFIDENCE WAS REWARDED--MEET CAPTAIN HATCH--NEWS OF BUCHANAN'S AMNESTY PROCLAMATION--EVADE THE ARMY, AND REACH THE VALLEY SAFELY. At the Three Crossings of the Sweetwater we met a company of apostates, who were in full retreat from the Valley, unwilling to trust God's providence to screen them from the wrath of our enemies, and anxious to get back to the States. The night following we encamped at the eastern end of what is known as the Seminole cut-off. The company intended to travel on this cut-off in the morning. That evening the chaplain of our company, a young Elder who had a fondness for adventure, proposed that he should travel on the old route, for the purpose of meeting a man for whom he had transacted some business in the States, and who, he was informed, was returning in a company of apostates. Captains Berry and Brinton thought he ought not to attempt to go by that route alone; at this, one of the other Elders volunteered to accompany him. But when morning came the latter had changed his mind; for it had stormed during the night, snow had fallen and it still snowed very hard, and he thought the weather too disagreeable for so lonely a trip. Mr. Chaplain, however, in opposition to all remonstrances, was resolved to go, and he started out alone, on horseback, taking with him some blankets and a few crackers. It was the eleventh day of June--a strange time, you would think, for snow to fall, yet it continued to descend until the middle of the afternoon, and was so deep that when he came to a place on the Sweetwater, called the Rocky Ridge, he was obliged to dismount and lead his pony. It was a lonely trip which he took, and through a wild, desolate country; it was with considerable pleasure, therefore, that he came in sight of the camp which he sought just as the sun was going down. It was encamped on what is known as Quaking-Aspen Creek. The man whom he expected to meet was not in the company; but he found others whom he had known, persons who did not love the gospel sufficiently to endure the trials promised to the Saints; but were desirous to return to that Babylon from which they had been gathered. When the chaplain rejoined his companions, the Elders, he related the incidents of this trip and I was permitted to take the following account from his journal: "I had just staked my animal to feed upon the brush in the neighborhood of the camp, when a company of discharged Government teamsters passed by on their way east, under the guidance of George Merrick. On account of the hardships they had endured the previous winter, they were very indignant at everybody called "Mormon." They had calculated on enjoying themselves at our people's expense in the Valley; but instead of that, they had been kept out in the mountains all winter, and they were disappointed. An hour later one Ephraim Thornton, a young man who, when a boy, in Nauvoo, had been a schoolmate of mine, but who was now an apostate, took me aside and informed me of a plan which had been arranged to rob me of my horse. A discharged Government teamster had sworn to take it, or die in the attempt. "I thanked Mr. Thornton for the information; but I advised him to have the camp look to their own affairs, and I would conduct mine, adding that I did not fear that teamster's threats, as 'barking dogs seldom bite.' "There was one Mr. Stout in this company, with whom I conversed. He was bound for the States, and was accompanied by his wife. He told me that he had been successful in raising stock in Cedar Valley, and had sold them for the gold to the army he had just passed at Fort Bridger. He pointed out to me a young hatchet-faced Missourian, with long hair and snake-like appearance, whom he represented as a Government teamster, a poor fellow for whom he felt compassion and whom he was carrying to his home. It was vain for me to advise him not to trust Mr. Hatchet-face too far. He had confidence in him; I had none; I would not have trusted him out of my sight. My views in relation to him received speedy confirmation; for while standing with my back to the fire looking in the direction of my pony, I heard Mr. Stout swear very hard at his wife for leaving the wagon. His sack of gold, amounting to $1.500 had disappeared. An investigation revealed the fact that not only was the gold missing, but crackers, blankets, several watches and other things, besides a race mare belonging to one Joseph Greenwood, were all gone, and with them the poor fellow, the Missourian, for whom Mr. Stout had felt so much compassion! It afterwards transpired that he had been making his arrangements for flight for several days. My advice to Mr. Thornton for the camp to look to their own affairs was very timely, as this transaction proved. "That my horse might not be stolen I made my bed upon the snow, holding the bridle in my hand, and my pistols ready for use in my belt. But I was undisturbed. I arose in the morning and left the camp and its misery to continue my journey towards the home of our people. As I left the last crossing of the Sweetwater and was ascending the South Pass, I met a company of our brethren, under Captain Abram Hatch, going to the North Platte on business. It was fortunate that I took this route, for they had word for our company which, had I not met them, we would not have received. Upon learning where the Elders were, they turned and accompanied me. We found the company on the cut-off, five miles from its junction with the old road." Our chaplain seemed happy at rejoining us, and from his wearied looks and blistered face, we judged he would not soon go again in search of apostates. But, as he said in his journal, it was fortunate that he had taken that route. The providence of the Lord was in it, and it was overruled for our good by his meeting Captain Hatch and companions. They brought us President Buchanan's amnesty proclamation, which was read, also the intelligence of our people's move South: also instructions from President Young to the effect that unless otherwise instructed, we were to take the Sublet cut-off to the north until we struck Bear river, and then travel on the trail which would lead us to the head of Echo Canyon. From Captain Hatch, also, we learned that it was the intention of Col. Albert Sidney Johnson, the commander of the army, to leave Fort Bridger the following Monday for the Valley. But little remains to be said of our journey home after parting with Captain Abram Hatch and companions. We had reached the Big Bend on the Sandy, when we found that we had passed the Sublet cut-off and were where the Kinney cut-off led north. It was decided in council to travel on that route. We soon struck Green river, and as if Providence had arranged affairs for us, we found a fine ferry boat tied at the river side, upon which we crossed. We continued to travel by this route from this point to Bear river, which we crossed in our wagon boxes, there being no boat, and swam our horses. Bear river not being very wide, we had no difficulty in crossing by this means. We came into Echo canyon twelve miles west of Yellow Creek. From mountaineers whom some of the Elders met, and who were going east with supplies to meet the army, we learned that Johnson and the army were encamped that night on Yellow Creek. They also informed the brethren that a company of two hundred and fifty sappers and miners were ahead of us, repairing the road and removing obstructions before the advance of the army. We overtook this company next morning. Had they suspected that we had not been seen by the main army, they would very likely have stopped us. But they had no idea that we had come by any other route, and therefore after asking us how far back the command was, the order was given, "Clear the road, boys, and let them pass." From this point we traveled on until we reached Salt Lake City without meeting any incident worthy of note. 
47519	----	(MormonTextsProject.org). PRESIDENT HEBER C. KIMBALL'S JOURNAL. SEVENTH BOOK OF THE FAITH-PROMOTING SERIES. Designed for the Instruction and Encouragement of Young Latter-day Saints. JUVENILE INSTRUCTOR OFFICE. Salt Lake City, 1882. PREFACE No apology is necessary for publishing as a volume of the "FAITH-PROMOTING SERIES" some portion of the history of the late President Heber C. Kimball. Knowing the estimation in which he was held while living by the Latter day Saints universally, and that the memory of his virtues and life-long devotion to the cause of God is still fresh in their hearts, we feel assured that they will regard as an acceptable offering the brief account of his experience contained in this volume. We only regret that we cannot in the present work give a sketch of his entire life, or at least all of those incidents from it which would tend to promote faith in young readers. His was an exceedingly active and interesting life, and it is scarcely necessary to state that the sketch here published, covering a period of only a little over four years, contains but a fraction of that which is interesting and wonderful in his life's experience. However, what is here given will doubtless convey many valuable lessons to those who read it, and will serve to indicate the character of the great man of whom it treats. Heber Chase Kimball was one of the greatest men of this age. There was a certain nobility about his appearance as well as his disposition that would have made him conspicuous in any community, and the Church of Jesus Christ afforded ample scope for the exercise of his ability, and the trying scenes through which he passed called into play his best powers. He was a man of commanding presence, with eyes so keen as to almost pierce one through, and before which the guilty involuntarily quailed. He was fearless and powerful in rebuking the wrong-doer, but kind, benevolent and fatherly to the deserving. He possessed such wonderful control over the passions of men, combined with such wisdom and diplomacy that the Prophet Joseph Smith called him "the peace-maker." His great faith, zeal, earnestness, devotion to principle, cheerfulness under the most trying circumstances, energy, perseverance and honest simplicity marked him as no ordinary man. He possessed great natural force and strong will power, yet in his submission to the Priesthood and obedience to the laws of God he set a pattern to the whole Church. His example throughout life was one of which his posterity may ever think with pride, and which the Saints generally will do well to follow. No man, perhaps, Joseph Smith excepted, who has belonged to the Church in this generation, ever possessed the gift of prophecy to a greater degree than Brother Kimball. Although not at all pretentious, he was somewhat celebrated among his acquaintances for his prophetic inspiration. The prediction which he made soon after the arrival of the Pioneers in Salt Lake Valley, that the destitute Saints would soon be supplied with clothing, and that "States goods" would be sold in Salt Lake City as cheap as in New York, seemed most unreasonable at the time it was uttered. Its fulfillment, however, by the unexpected influx of gold-seekers, making their way to California, and anxious to lighten their loads by selling their goods at almost any price, is now a matter of history. Scores of other predictions were made by him and as literally fulfilled. Brother Kimball was the only one of his father's family who embraced the gospel, but now his is one of the most numerous families in the Church. At the time of his death, which occurred June 22, 1868, he was the father of sixty-five children, of whom thirty males and eleven females were then living. His direct descendants now number one hundred and seventy-two. The first ten chapters of this work were formerly published in pamphlet form by Elder R. B. Thompson in Nauvoo. Only a small edition, however, was printed, and it has now been out of print for a great many years. The next six chapters have been compiled from the manuscript history of Elder Kimball by his eldest daughter, Sister Helen Mar Whitney, to whom we are also indebted for the items contained in his letters from which the last chapter was written. THE PUBLISHER. CONTENTS CHAPTER I. Called to go Upon a Mission to England--Appointed to Preside--The Journey. CHAPTER II. Timidity at the Thoughts of my Task--Prompted by the Spirit to go to Preston--"The Truth Will Prevail"--Meet Elder Fielding's Brother, a Preacher--Invited to Preach in his Chapel--Seeing his Craft Endangered, he Closes his Doors Against us--Another Minister Forbids us Baptizing his Church Members--Desperate Struggle with Evil Spirits--Commence Baptizing--Elders Separate--Opposed by a Minister--His Subsequent Shame. CHAPTER III. Meeting for Confirmation--Convert and Baptize Miss Richards--Her Father, a Minister, Invites me to Preach in his Chapel--Congregation Believe my Testimony--Mr. Richards Frightened--Closes his Chapel Against me--His Daughter Troubled--I Predict that he will Again Open his Chapel to me--Prediction Fulfilled--Other Elders Encouraged by the Rev. Mr. Matthews, who Afterwards Rejects their Testimony and Commences Preaching their Doctrines on his Own Account. CHAPTER IV. The People Eager to Hear us--We Rent "The Cock Pit" to Preach in--Obtain Licenses to Preach--Continued Success. CHAPTER V. First Conference in England--Word of Wisdom First Taught there--Enemies Active--Urgent Invitation from a Baptist Church--The Effect of our Preaching. CHAPTER VI. Impressed to Visit Downham and Chatburn--Bad Character of those Places--Warned Against Going--Joy with which the Gospel was Received--The People Eager to be Baptized--Loth to Part with me--Vain Opposition from a Minister--Affecting Conduct of Little Children. CHAPTER VII. Visit to the Moon Family--Prejudiced Against our Doctrine--A Prophecy about them--Impressed to Call at their House again--My Presence Hailed With Joy as an Answer to Prayer--The Prophecy Fulfilled; they Join the Church--A Dream and its Interpretation. CHAPTER VIII. Extraordinary Success--Very Cold Weather--Scenes of Suffering--Our Excessive Labors--A General Conference--Farewell Meeting--Affection Manifested for us--Elder Russell's Labors--Elder Goodson a Barrier. CHAPTER IX. Our Lodgings--Wants Supplied by Liberality of Saints--Journey to Liverpool--Contrast Between Arrival and Departure--Return Voyage--Meeting with Elders and Saints at New York--Arrival at Kirtland. CHAPTER X. Removal to Missouri--Sickness--Kindness of the Saints at Far West--Build a House, and then Have to Abandon it--Battle of Crooked River--Death and Final Testimony of Apostle David W. Patten--Corner Stone of Temple at Far West Laid--Removal to Illinois. CHAPTER XI. Far West Besieged--Joseph Smith and Brethren Betrayed by Apostates--Atrocities of Mob--Conversation with W. E. M'Lellin--Extermination Speech of General Clark. CHAPTER XII. Perils of the People--Cheerfulness of the Saints amidst their Troubles--Visit our Brethren in Prison--Apostles Ordained--Mock Distribution of State Appropriation--Letter from Joseph Smith and Brethren in Prison--Indifference of State Officials to our Appeals--Word of the Lord to me. CHAPTER XIII. Final Expulsion from Ear West--Destruction of Property--Escape of Joseph Smith and Brethren--Attempt to Visit Parley P. Pratt and Brethren in Prison--Forced to Flee to Escape Mob Violence--Assembly of Apostles and Others on Temple Site According to Revelation--Arrival in Illinois--Word of the Lord Fulfilled. CHAPTER XIV. Joyful Meeting with Joseph--First Conference in Illinois--First Visit to Commerce--My Impression Concerning the New Gathering Place--My Recommend--Struggle with Evil Spirits--Joseph Smith's Experience with Evil Spirits--P. P. Pratt's Escape from Prison--Building Houses--Prostrate with Sickness--Remarkable Manifestation of the Gift of Healing. CHAPTER XV. Start upon a Mission under Distressing Circumstances--Incidents of the Journey--A Drunken Doctor Gives me a Table-spoonful of Morphine--My Life Saved Through the Prayer of Faith--Brethren Leave me to Proceed to Kirtland--Their Fear that I would Die--I Predict that, I would Recover and Reach Kirtland Before Them. CHAPTER XVI. Further Incidents of the Journey--Money Increased by the Power of God--Arrival at Kirtland Ahead of Brethren, in Fulfillment of my Prediction--Services in the Temple--Visit my Old Home and my Relatives--Kind Treatment--Arrival in New York--Joyful Meeting with Brethren. CHAPTER XVII. Incidents of Elder Kimball's Mission, as Gleaned from his Letters--Some of his Prophecies Fulfilled--Elder Hyde's Account of the Contest with Evil Spirits--Great Success of the work Throughout England--A Testimonial--Summary of Labors--Return to Nauvoo. PRESIDENT H. C. KIMBALL'S JOURNAL. AN ACCOUNT OF HIS MISSION TO ENGLAND AND THE INTRODUCTION OF THE GOSPEL TO THAT LAND. CHAPTER I. CALLED TO GO UPON A MISSION TO ENGLAND--APPOINTED TO PRESIDE--THE JOURNEY. The labors of the Elders of the Church of Latter-day Saints in early days were confined to the United States of America, with the exception of the province of Upper Canada, where a great many persons embraced the gospel of Jesus Christ, and rejoiced in the blessings thereof. The majority of this latter class were originally from Great Britain, and they soon began to manifest a desire that their relatives and friends who were still residing there, might be privileged with hearing the glad tidings of salvation, and be made partakers of those gifts and blessings which are promised in obedience thereto. For the attainment of this object, their prayers were continually ascending to the Lord of sabaoth, that He would prepare the way, and hasten the time when "The servants of the Lord Soon should take their stand, And spread the glorious light of truth-- Throughout their native land." Notwithstanding this desire, the way was not open for the Elders until the spring of 1837, when the word of the Lord to the Elders of Israel was, that they might go forth to the distant nations of the earth, that the kingdom might roll forth, so that every heart might be penetrated. Prior to this, my labors had been confined to my own land, in which I had traveled about six thousand miles, preaching the gospel to the best of my ability, and had the pleasure of baptizing several of my countrymen for the remission of sins, and introducing them into the kingdom which the Lord has set up in these last days. I had frequently felt a desire to visit the shores of Europe, and believed that the time was fast approaching when I should take leave of my own country and lift up my voice to other nations, warning them of the things which were coming on the earth, and making known to them the great things which the Lord had brought to pass. Yet it never occurred to my mind that I should be one of the first commissioned to preach the everlasting gospel on the shores of Europe, and I can assure my friends I was taken by surprise when I was informed by Brother Hyrum Smith, one of the Presidency of the Church, that I had been designed by the Spirit, and, at a conference of the authorities of the Church which had been held, was appointed to take the charge of a mission to the kingdom of Great Britain. The idea of being appointed to such an important office and mission was almost more than I could bear up under. I felt my weakness and unworthiness, and was nearly ready to sink under the task which devolved upon me, and I could not help exclaiming: "O Lord I am a man of 'stammering tongue,' and altogether unfit for such a work. How can I go to preach in that land, which is so famed throughout Christendom for light, knowledge and piety, and as the nursery of religion; and to a people whose intelligence is proverbial?" Again, the idea of leaving my family for so long a time, which a mission to that country must necessarily require--of being separated from my friends whom I loved, and with whom I had enjoyed many blessings and happy seasons--of leaving my native land to sojourn among strangers in a strange land, was almost overwhelming. However, all these considerations did not deter me from the path of duty. Neither did I confer with flesh and blood; but the moment I understood the will of my Heavenly Father, I felt a determination to go at all hazards, believing that He would support me by His almighty power, and endow me with every qualification I needed. Although my family were dear to me, and I should have to leave them almost destitute, I felt that the cause of truth, the gospel of Christ, outweighed every other consideration; and I felt willing to leave them, believing that their wants would be provided for by that God who taketh care of sparrows and who feedeth the young ravens when they cry. I was then set apart, along with Elder Hyde, who was likewise appointed to that mission, by the laying on of the hands of the Presidency, who agreed that Elders Goodson, Russell, Richards, Fielding and Snider should accompany us. After spending a few days in arranging my affairs and settling my business, on the thirteenth day of June, A. D. 1837, I bade adieu to my family and friends, and the town of Kirtland, where the house of the Lord stood, in which I had received my anointing, and had seen such wonderful displays of the power and glory of God. In company with Elder Hyde and the other brethren, I arrived at Fairport, on Lake Erie, that afternoon, a distance of twelve miles; and about an hour after our arrival, took passage in a steam-boat for Buffalo, New York. We were accompanied by Brother R. B. Thompson and wife, who were on their way to Canada, from Kirtland, where he intended to labor in the ministry. After a pleasant voyage, we reached Buffalo the next day, at which place we expected to get some funds which were promised us, to assist us on our journey, but we were unfortunately disappointed. At that time we had but very little means, but still we determined to prosecute our journey, believing that the Lord would open our way. We accordingly continued our journey, and took our passage in a line boat on the Erie Canal to Utica, a distance of two hundred and fifty miles, and thence to Albany on the railroad. From this latter place I went with Brother Richards into the country about thirty miles, where we were successful in obtaining some means to enable us to prosecute our journey. We then returned and took passage on a steamboat for New York, at which place we arrived on the 22nd day of June. On our arrival we met with Brothers Goodson and Snider, according to appointment (they having gone round by the way of Canada), all in good health. When we arrived at New York we found a vessel ready to sail, but not having sufficient means we were obliged to wait until such time as we could obtain funds to pay our passage and buy provisions for the voyage. We rented a small room in a store house, hoping that some way would be provided for us to go forward and fulfill the mission whereunto we were sent. We spent considerable time while we were there in praying to our Heavenly Father for His guidance and protection, that He would make our way plain before us, bless us with a prosperous voyage across the billows of the mighty ocean, and make us a blessing to each other and to the captain and crew with whom we should sail. During our stay in that city, we were subject to many inconveniences. We had to lay upon the floor, and had to buy and cook our own victuals; yet none of these things moved us, neither did we feel discouraged, believing that the Lord would open our way and guide us to our destination. We conversed with many persons on the subject of the gospel, and distributed a large number of copies of the "Prophetic Warning" among all classes of the community; not forgetting the ministers of religion who abound in that city. We sent a copy to every one whose name we could ascertain through the medium of the post office. After remaining a few days, we were presented with sixty dollars to assist us. Brother Elijah Fordham made us a present of ten dollars, and concluded to accompany us on our mission, but upon more mature consideration, we thought it was best for him to stop in that place, believing that the Lord had a people in that city, and that a Church would be built up, which was afterwards done by the instrumentality of Elders Parley P. and Orson Pratt. Having obtained as much money as would pay our passage across the Atlantic, we laid in a stock of provisions, and on the first day of July went on board the ship _Garrick_, bound for Liverpool, and weighed anchor about ten o'clock, a. m., and about four o'clock, p. m. of the same day, lost sight of my native land. I had feelings which I cannot describe when I could no longer behold its shores, and when I bade adieu to the land of my birth, which was fast receding, I felt to exclaim: "Yes, my native land, I love thee: All thy scenes I love them well: Friends, connections, happy country, Can I bid you all farewell? Can I leave you Far in distant lands to dwell?" However, when I reflected on the causes which had induced me to leave it for a while, and the work which devolved upon me I could likewise say, "I go, but not to plough the main To ease a restless mind." No; I hope I was actuated by a different motive than either to please myself or to gain the riches and applause of the world; it was a higher consideration than these that induced me to leave my home. It was because a dispensation of the gospel had been committed to me, and I felt an ardent desire that my fellow-creatures in other lands, as well as those of the land of my birth, might hear the sound of the everlasting gospel, obey its requisitions, rejoice in the fullness and blessings thereof and escape the judgments which were threatened upon the ungodly. Our passage was very agreeable, and the winds for most part very favorable. On the banks of Newfoundland we saw several whales and many different species of fish. We were kindly treated while on board, both by the officers and crew, and their conduct was indeed praiseworthy; had we been their own relatives, they could not have behaved more kindly or have treated us better. Thus the Lord answered our prayers in this respect, for which I desire to praise His holy name. The Lord also gave us favor in the eyes of the passengers, who treated us with the greatest respect. During our voyage a child belonging to one of the passengers was very sick and was given up for dead by the doctor who attended it; consequently, its parents had given up all hopes of its recovery, and expected to have to commit their little one to the ocean. Feeling a great anxiety for the child, I went to its parents and reasoned with, and laid before them the principle of faith, and told them that the Lord was able to restore their child, notwithstanding there was no earthly prospect of its recovery, to which they listened with great interest. Having an opportunity shortly after, secretly to lay hands upon the child, I did so, and in the name of Jesus Christ rebuked the disease which preyed upon its system. The Spirit of the Lord attended the administration, and from that time the child began to recover, and two or three days after it was running about perfectly well. Its parents had to acknowledge that it was healed by the power of the Almighty. The last Sunday we were on the water I went to the captain and asked the privilege for one of us to preach on board. He very obligingly agreed, and appointed the time when it would be most suitable for himself and the crew to attend, which was at one o'clock p. m. We then appointed Brother Hyde to speak, and notified the crew and passengers of the circumstance. At the time appointed, there was a congregation of from two to three hundred persons assembled on the deck, who listened with great attention and deep interest to the discourse, which was delivered with great power. I think I never heard Brother Hyde speak with such power and eloquence as that time; he spoke on the subject of the resurrection. The time being limited on account of the duties of the ship's company, his subject was necessarily condensed. The congregation was composed of persons from different nations, and of different faiths, English, Irish, Scotch, Germans, French, etc., both Jews and Christians. A great feeling was produced upon the minds of the assembly, who had never heard the subject treated in like manner before, and from the conversation we afterwards had with several of them, I believe that good was done and many from that time began to search the scriptures for themselves, which are able to make men wise unto salvation. On the 15th of July we came in sight of land, which caused joy and gratitude to my Heavenly Father to arise in my bosom for the favorable passage we had had so far and the prospect of soon reaching our destination. We then sailed up the Irish channel, having Ireland on our left and Wales on our right. The scenery was very beautiful and imposing. Three days after first seeing land, being the 18th of July, we arrived in Liverpool, one of the largest ports in Great Britain, being just seventeen days and two hours from our departure from New York. The packet ship _South America_, which left New York the same time we did, came in a few lengths behind. The sight was very grand to see these two vessels enter port, with every inch of canvass spread. When we first got sight of Liverpool, I went to the side of the vessel and poured out my soul in praise and thanksgiving to God for the prosperous voyage and for all the mercies which He had vouchsafed to me, and while thus engaged, and while contemplating the scenery which then presented itself and the circumstances which had brought me thus far, the Spirit of the Lord rested upon me in a powerful manner; my soul was filled with love and gratitude, and was humbled within me, while I covenanted to dedicate myself to God and to love and serve Him with all my heart. Immediately after we anchored, a small boat came alongside, and several of the passengers, with Brothers Hyde, Richards, Goodson and myself got in and went on shore. When we were within six or seven feet from the pier, I leaped on shore, and for the first time in my life stood on British ground, among strangers whose manners and customs were different from my own. My feelings at that time were peculiar, particularly when I realized the object, importance and extent of my mission and the work to which I had been appointed and in which I was shortly to be engaged. CHAPTER II. TIMIDITY AT THE THOUGHTS OF MY TASK--PROMPTED BY THE SPIRIT TO GO TO PRESTON--THE "TRUTH WILL PREVAIL"--MEET ELDER FIELDING'S BROTHER, A PREACHER--INVITED TO PREACH IN HIS CHAPEL--SEEING HIS CRAFT ENDANGERED, HE CLOSES HIS DOORS AGAINST US--ANOTHER MINISTER FORBIDS US BAPTIZING HIS CHURCH MEMBERS--DESPERATE STRUGGLE WITH EVIL SPIRITS--COMMENCE BAPTIZING--ELDERS SEPARATE--OPPOSED BY A MINISTER--HIS SUBSEQUENT SHAME. The idea of standing forth and proclaiming the gospel in a land so much extolled for religion, which was constantly sending forth her ministers to almost every nation under heaven, and among a people who, of course, did not expect to be taught, but to teach others the principles of the gospel, and the consciousness of my own weakness and unfitness for such an undertaking, led me to cry mightily to the Lord for wisdom and for that comfort and support which I so much needed. At the same time I thought that if I could have been relieved from the responsibility which rested upon me, by fighting Goliath on as unequal terms as David did, I should have felt myself happy. However, I endeavored to put my trust in God, believing that He would assist me in publishing the truth and that He would be a present help in the time of need. Having no means, poor and penniless we wandered in the streets of that great city, where wealth and luxury, penury and want abound. I there met the rich attired in the most costly dresses, and the next moment was saluted with the cries of the poor, who were without covering sufficient to screen them from the weather. Such a distinction I never saw before. We then looked out for a place to lodge in, and found a room belonging to a widow which we engaged for a few days. The time we were in Liverpool was spent in council and in calling on the Lord for direction, so that we might be led to places where we should be most useful in proclaiming the gospel and in establishing and spreading His kingdom. While thus engaged, the Spirit of the Lord, the mighty power of God, was with us, and we felt greatly strengthened, and a determination to go forward, come life or death, honor or reproach, was manifested by us all. Our trust was in God, who we believed could make us as useful in bringing down the kingdom of Satan as He did the rams' horns, in bringing down the walls of Jericho and in gathering out a number of precious souls who were buried amidst the rubbish of tradition, and who had none to show them the way of truth. Feeling led by the Spirit of the Lord to go to Preston, a large manufacturing town in Lancashire, we started for that place three days after our arrival in Liverpool. We went by coach and arrived on Saturday afternoon about four o'clock. After unloading our trunks, Brother Goodson went in search of a place of lodging, and Brother Fielding went to seek a brother of his, who was a minister, residing in that place. It being the day on which their representatives were chosen, the streets presented a very busy scene; indeed I never witnessed anything like it before in my life. On one of the flags, which was just enrolled before us the moment the coach reached its destination, was the following motto: "TRUTH WILL PREVAIL," which was painted in large, gilt letters. It being so very seasonable and the sentiment being so appropriate to us in our situation, we were involuntarily led to exclaim, "Amen! So let it be." Brother Goodson having found a room where we could be accommodated, which belonged to a widow woman, situated in Wilford Street, we moved our baggage there. Shortly after, Brother. Fielding returned, having found his brother, who requested to have an interview with some of us that evening. Accordingly, Elders Hyde, Goodson and I went and were kindly received by him and Mr. Watson, his brother-in-law, who was present at the time. We gave them a short account of the object of our mission and the great work which the Lord had commenced, and conversed upon those subjects until a late hour. The next morning we were presented with half a crown, which Mr. Fielding's sister had sent us. It being Sunday, we went to hear Mr. Fielding preach. After he had finished his discourse, and without being requested by us, he gave out an appointment for some one of us to preach in the afternoon. It being noised abroad that some Elders from America were in town and were going to preach in the afternoon, a large concourse of people assembled to hear us. It falling to my lot to speak, I called their attention to the first principles of the gospel, and told them something of the nature of the work which the Lord had commenced on the earth. Brother Hyde afterwards bore testimony to the same, which I believe was received by many with whom I afterwards conversed. Another appointment was given out for us in the evening, at which time Brother Goodson preached and Brother Fielding bore testimony. An appointment was then made for us on Wednesday evening at the same place, at which time Elder Hyde preached. A number now being convinced of the truth, believed the testimony and began to praise God and rejoice exceedingly that the Lord had again visited His people, and sent His servants to lay before them the doctrine of the gospel "and the truth as it is in Jesus." The Rev. Mr. Fielding, who had kindly invited us to preach in his chapel, knowing that quite a number of his members believed our testimony and that some were wishful to be baptized, shut his doors against us and would suffer us to preach no more in his chapel. For an excuse, he said that we had preached the doctrine of baptism for the remission of sins, contrary to our arrangement with him. I need scarcely assure my friends that nothing was said to him from which any inference could be drawn that we should suppress the doctrine of baptism. No! We deemed it too important a doctrine to lay aside for any privilege we could receive from mortals. Mr. Fielding understood our doctrines even before we came there, having received several communications from his brother Joseph, who wrote to him from Canada, explaining the doctrines of the Church of Jesus Christ of Latter-day Saints. We likewise had conversed with him on the subject at our former interview. However, he having been traditioned to believe in infant baptism, and having preached and practiced the same a number of years, he saw the situation he would be placed in if he obeyed the gospel. Notwithstanding his talents and standing in society, he would have to come into the sheepfold by the door; and after all his preaching to others, have to be baptized himself for the remission of sins by those who were ordained to that power. These considerations undoubtedly had their weight upon his mind, and caused him to act as he did, and notwithstanding his former kindness he soon became one of our most violent opposers. An observation which escaped his lips shortly after this circumstance, I shall here mention. Speaking one day respecting the three first sermons which were preached in that place, he said that "Kimball bored the holes, Goodson drove the nails and Hyde clinched them." However, his congregation did not follow his example; they had for some time been praying for our coming, and had been assured by Mr. Fielding that he could not place more confidence in an angel than he did in the statements of his brother respecting this people. Consequently, they were in a great measure prepared for the reception of the gospel, probably as much so as Cornelius was anciently. Having now no public place to preach in, we began to preach in private houses, which were opened in every direction, while numbers believed the gospel. After we had been in that place eight days, we began to baptize in the name of the Lord Jesus for the remission of sins. One "reverend" gentleman came and forbid us baptizing any of his members; but we told him that all who were of age and requested baptism we should undoubtedly administer that ordinance to. One Saturday evening I was appointed by the brethren to baptize a number the next morning in the river Ribble, which runs through that place. By this time, the adversary of souls began to rage, and he felt a determination to destroy us before we had fully established the gospel in that land; and the next morning I witnessed such a scene of satanic power and influence as I shall never forget while memory lasts. About day-break, Brother Russell (who was appointed to preach in the market-place that day), who slept in the second story of the house in which we were entertained, came up to the room where Elder Hyde and I were sleeping and called upon us to arise and pray for him, for he was so afflicted with evil spirits that he could not live long unless he should obtain relief. We immediately arose, laid hands upon him and prayed that the Lord would have mercy on His servant and rebuke the devil. While thus engaged, I was struck with great force by some invisible power and fell senseless on the floor as if I had been shot, and the first thing that I recollected was, that I was supported by Brothers Hyde and Russell, who were beseeching a throne of grace in my behalf. They then laid me on the bed, but my agony was so great that I could not endure, and I was obliged to get out, and fell on my knees and began to pray. I then sat on the bed and could distinctly see the evil spirits, who foamed and gnashed their teeth upon us. We gazed upon them about an hour and a half, and I shall never forget the horror and malignity depicted on the countenances of these foul spirits, and any attempt to paint the scene which then presented itself, or portray the malice and enmity depicted in their countenances would be vain. I perspired exceedingly, and my clothes were as wet as if I had been taken out of the river. I felt exquisite pain, and was in the greatest distress for some time. However, I learned by it the power of the adversary, his enmity against the servants of God and got some understanding of the invisible world. The Lord delivered us from the wrath of our spiritual enemies and blessed us exceedingly that day, and I had the pleasure (notwithstanding my weakness of body from the shock I had experienced) of baptizing nine individuals and hailing them brethren in the kingdom of God. A circumstance took place while at the water side which I cannot refrain from mentioning, which will show the eagerness and anxiety of some in that land to obey the gospel. Two of the candidates who were changing their clothes and preparing for baptism at the distance of several rods from the place where I was standing in the water, were so anxious to obey the gospel, that they ran with all their might to the water, each wishing to be baptized first. The younger, being quicker on foot than the elder, out-ran him, and came first into the water. The circumstance reminded me of Peter and another disciple, who went to see the sepulchre where the Savior was laid: their anxiety was so great to find out whether He was yet there or not, that they had a race for it. The ceremony of baptizing being somewhat novel, a large concourse of people assembled on the banks of the river to witness the ceremony. In the afternoon, Elder Russell preached in the market-place, standing on a pedestal, to a very large congregation, numbers of whom were pricked to the heart. Thus the work of the Lord commenced in that land (notwithstanding the rage of the adversary and his attempt to destroy us)--a work which shall roll forth, not only in that land but upon all the face of the earth, even "in lands and isles unknown." The next morning we held a council, at which Elders Goodson and Richards were appointed to go to the city of Bedford, there being a good prospect, from the information received, of a Church being built up in that city. Elders Russell and Snider were appointed to go to Alston, in Cumberland, near the borders of Scotland, and Elders Hyde, Fielding and the writer were to remain in Preston and the regions round about. The next day, the brethren took their departure for the different fields of labor assigned them. Brothers Hyde, Fielding and I continued lifting up our voices in private houses, at the corners of the streets, in the market-place and wherever the Lord opened a door. The following Sabbath, Elder Hyde preached in the market-place to a numerous assemblage, both rich and poor, who flocked from all parts to hear "what these babblers had to say," hearing that we were "setters forth of strange doctrines." After Brother Hyde had got through, I gave an exhortation, and when I had concluded, a minister stepped forward to oppose us on the doctrines we advanced, but more particularly on the doctrine of baptism, he being a great stickler for infant baptism. The people, thinking he intended to offend us, would not let him proceed, but seemed determined to put him down, and undoubtedly would have done so had not Brother Hyde interposed and begged permission for the gentleman to speak, telling the congregation that he was prepared to meet any arguments he might advance. This appeased the people, who listened to the remarks of the reverend gentleman; after which Brother Hyde spoke in answer to the objections which had been offered, to the satisfaction of nearly all present. The minister felt somewhat ashamed. One individual came up to him and asked him what he now thought of his "baby baptism," while another came, took him by the hand and led him out of the throng. Indeed, all those who arose up to oppose the doctrines we taught were confounded, and could not with any success combat the truths we preached. CHAPTER III. MEETING FOR CONFIRMATION--CONVERT AND BAPTIZE MISS RICHARDS--HER FATHER, A MINISTER, INVITES ME TO PREACH IN HIS CHAPEL--CONGREGATION BELIEVE MY TESTIMONY--MR. RICHARDS FRIGHTENED--CLOSES HIS CHAPEL AGAINST ME--HIS DAUGHTER TROUBLED--I PREDICT THAT HE WILL AGAIN OPEN HIS CHAPEL TO ME--PREDICTION FULFILLED--OTHER ELDERS ENCOURAGED BY THE REV. MR. MATTHEWS, WHO AFTERWARDS REJECTS THEIR TESTIMONY AND COMMENCES PREACHING THEIR DOCTRINES ON HIS OWN ACCOUNT. Having had considerable success the short time we had labored in that place, and having baptized a number we requested them to meet at the house of Sister Dawson for confirmation on the evening of the second Sabbath after our arrival in Preston. The people having come together, we fully explained to them the nature of that ordinance about to be performed. We then laid our hands upon between forty and fifty for the gift of the Holy Ghost, and confirmed them members of the Church of Jesus Christ of Latter-day Saints. While attending to this ordinance the Spirit of the Lord rested down upon us in a powerful manner, which caused us to rejoice exceedingly. Thus the word of the Lord spread and prevailed. About this time, a young lady, the daughter of a minister of the Presbyterian order, who resided about fifteen miles from Preston, being on a visit to that place, happened to be at the house of a family with whom I was acquainted. Calling in to see them at the time she was there I was introduced to her, and we immediately entered into conversation on the subject of the gospel. I found her a very intelligent person, and she seemed very desirous to hear the things I had to teach and understand the doctrines of the gospel. I informed her of an appointment I had made to preach that evening, and invited her to attend. She did so, and likewise the evening following; and after attending these two services she was fully convinced of the truth, and the next morning sent for me, desiring to be baptized. I cheerfully complied with her request, and confirmed her at the water side. The following day, she started for home, requesting me to pray for her, and gave us some encouragement to expect that her father would open his chapel for me to preach in. I hastened to my brethren, told them of the circumstance and the result of my visit with the young lady, and then called upon them to unite in prayer that the Lord would soften the heart of her father, that he might be induced to open his chapel for us to preach in, and that our way might be opened in that place. The next week I received a letter from her, and one from her father, in which he informed me that I was expected to be at his place the following Saturday, as he had given out an appointment for me to preach in his chapel the next Sunday. The following is a copy of the letter: "_Sir_:--You are expected to be here next Saturday. You are given out to preach in the forenoon, afternoon and evening. Although we be strangers to one another, yet I hope we are not strangers to our blessed Redeemer, else I would not have given out for you to preach; our chapel is but little and the congregation but few--yet if one soul be converted, it is of more value than the whole world. I remain in haste, JOHN RICHARDS." Agreeable to the kind invitation, I made preparation to visit that place, and took coach on Saturday afternoon at Preston and arrived at his house a little before dark. On my entering, he arose and said, "I understand you are the minister lately from America!" I told him I was, whereupon he bade me welcome to his house, and seemed to rejoice at my arrival. After receiving refreshment at his hospitable board, we commenced a conversation which lasted till a late hour, which appeared satisfactory to the whole family. The next morning I accompanied the reverend gentleman to his chapel, and at the hour appointed commenced to preach to a crowded congregation on the principles of salvation. I likewise preached in the afternoon and evening, and my hearers seemed to manifest great interest in the things which I laid before them. Nearly the whole congregation shed tears of joy. After I had concluded the services of the day, Mr. Richards gave out another appointment for me to preach on Monday evening, which I attended to. I likewise, by request of the congregation, preached on Wednesday evening. A number now began to believe the doctrines I advanced, and on Thursday, six individuals, all members of Mr. Richards' church, came forward for baptism. Mr. Richards now, seeing the effect which my preaching produced, and fearing lest he should lose all his members and likewise the salary which was allowed him for preaching, told me that he must close the doors of his chapel against me; but at the same time his behavior was kind, and to his praise be it spoken, treated me with the greatest hospitality. I then began to preach in private houses, which were opened in that neighborhood, and I ceased not to declare to all who came to hear, both by night and by day, the glorious tidings of salvation, and that God had again restored the ordinances as at the first, and counselors as at the beginning. Notwithstanding Mr. Richards closed the door of his meeting house against me, he frequently came to hear me preach. His daughter felt very sorrowful on account of her father not allowing me to preach any more in his place of worship, and wept much; but I told her not to fear, for I believed that God would soften his heart and cause him to open his chapel for me to preach in again. During this time I was principally entertained at his house. The next Sunday I went along with him to his meeting, feeling a desire to hear him preach. After he had finished his discourse, I was surprised to hear him give out another appointment for me to preach in his chapel. I accordingly preached in the afternoon and in the evening, and the word seemed to be with power and the effect was great upon the people. The next day I baptized two more, both members of Mr. Richards' church. Mr. Richards had preached in that place upwards of thirty years, and his members, as well as the inhabitants of the place and vicinity, were very much attached to him. Yet, when the fullness of the gospel was preached, although in much weakness, the people, notwithstanding their attachment and regard for their venerable pastor, being convinced of their duty, came forward and followed the footsteps of the Savior by being buried in the likeness of His death. After laboring for some time in this neighborhood, I was warned by the Spirit to return to Preston, and there found that I was anxiously expected by the brethren. They had received letters from Brothers Richards and Russell, which gave an account of their proceedings since they left Preston. Brother Goodson had also returned from Bedfordshire, where he and Brother Richards had labored, and he gave us a relation of their mission and success. He informed us that a minister by the name of Matthews, brother-in-law to Elder Joseph Fielding, received them very kindly and invited them to preach in his church. The invitation was accepted, and they preached several times. The result was that a number, among whom was Mr. Matthews and his lady, believed their testimony and the things which they proclaimed. Mr. Matthews had likewise borne testimony to his congregation of the truth of these things and that they were the same principles as taught by the apostles in ancient days, and beseeched his church to receive the same. Several of his members went forward and obeyed the gospel, and the time was appointed when he was to be baptized. However, in the interval, something had caused him to stumble, and darkness had pervaded his mind, insomuch so that at the time specified he did not make his appearance, but went to a Baptist minister residing in that place whom he prevailed upon to baptize him. From that time he began to preach baptism for the remission of sins, and no longer walked with the Saints. However, a great part of his members left him and obeyed the truth, and in a letter which he wrote to his brother-in-law, the Rev. James Fielding, he stated that his best members had left him. It would probably be well to say a few words respecting Mr. Matthews and Mr. Fielding, and their congregations, also their situation prior to the time the gospel saluted their ears. Mr. Matthews, who was a gentleman of considerable learning and talents, had been a minister in the established church of England. Seeing a great many things in that church contrary to truth and righteousness, and moreover, believing that an overturn was at hand, and that the church was destitute of the gifts of the Spirit, and was not expecting the Savior to come to reign upon the earth, as had been spoken by the prophets, he felt led to withdraw from that body. He consequently gave up his prospects in that connection, and began to preach the things which he verily believed; and was instrumental in raising up quite a church in that place. Mr. J. Fielding had been a minister in the Methodist church, but for some of the causes mentioned, had withdrawn from that society, and had collected a considerable church in Preston. Those gentlemen, with their congregations, were, I believe, diligently contending for that faith which was once delivered to the Saints at the time we arrived, but afterwards rejected the truth. Yet, notwithstanding they did not obey the gospel, the greater portion of their members received our testimony, obeyed the ordinances we taught, and are now rejoicing in the blessings of the new and everlasting covenant. CHAPTER IV. THE PEOPLE EAGER TO HEAR US--WE RENT "THE COCK PIT" TO PREACH IN--OBTAIN LICENSES TO PREACH--CONTINUED SUCCESS. About this time, Brother Snider returned from the north, where he had been laboring in company with Brother Russell. He stated that they had met with considerable opposition while preaching the gospel, but that some had obeyed the truth and that others were investigating. After spending a few days with us, he and Brother Goodson took their leave of us and started for Liverpool about the first of October, on their way to America, having business of importance which called them home. Although we were deprived of the labors of these brethren, the work of the Lord continued to roll forth with great power. The news of our arrival in that city, spread both far and wide, and calls from all quarters, to go and preach, were constantly sounding in our ears. We labored both night and day, that we might satisfy the people, who manifested such a desire for the truth as I never saw before. We had to speak in small houses, to very large congregations, or else, to large assemblies in the open air; consequently, our lungs were very sore and our bodies considerably worn down with fatigue. Soon after this, we obtained a large and commodious place to preach in, called "The Cock Pit," which had formerly been used by the people to witness cocks fight and kill one another, and where hundreds of spectators had shouted in honor of the barbarous sport which was once the pride of Britains. And now, instead of the huzzas of the wicked and profane, the gospel of Christ and the voice of praise and thanksgiving was heard there. The building had also been used for a temperance hall. We had to pay seven shillings sterling per week for the use of it, and two shillings per week for the lighting, it being beautifully lit up with gas. It is situated in the center of the town, and about twenty rods from the "old church," probably the oldest in Lancashire. This church has twelve bells which are rung at every service, the noise of which was so great that we were unable to proceed in our services until they had done ringing them. Our meeting was once disturbed by some ministers belonging to the Methodist church; however we got our place licensed and two gentlemen, who were constables, proffered their services to keep the peace and protect us from any further disturbances, which they continued to do, as long as we stayed in that land. The effect of the gospel of Jesus Christ now began to be apparent, not only in the hearts of believers, but likewise in the conduct of those who rejected it and many began to threaten us with prosecution for preaching without having a license from the authorities of the nation. This idea of obtaining a license from the secular authorities was somewhat novel to us, but after consulting our friends, among whom was Mr. Richards' son, (the minister of whom I have made mention) an attorney, practicing in that neighborhood, we found that it was according to the laws of the land. Brother Hyde and I then made application to the quarter sessions for licenses and, by the assistance of Mr. Richards, obtained them. Having now obeyed the requisitions of the law, we felt ourselves tolerably safe, knowing that our enemies now could not lawfully make us afraid or harm us. Although we had many persecutors, who would have rejoiced at our destruction and who felt a determination to overthrow the work of the Lord, there were many who were very friendly, who would have stood by us under all circumstances, and would not have been afraid to hazard their lives in our behalf. After we had labored for some time in Preston, and had baptized a number into the kingdom of God, Brother Hyde and I went about ten miles into the country to preach, agreeably to an invitation we had received. We preached twice to very numerous congregations, who paid great attention to our word, and who marveled at the things we proclaimed. We soon returned to Preston after which I paid a visit to the church at Walker Fold, that being the name of the place where the Rev. Mr. Richards resided. I found the church prospering, and after laboring a few days, several more were added. From that place I went to Bashe Lees, where I preached, and baptized two persons. I continued my journey thence to Ribchester, situated on the river Ribble, where I preached to a very large congregation, and then returned to Preston. Having had some very pressing calls to go to some villages south of Preston, I accordingly started to visit those places, in company with Brother F. Moon, who had been baptized a short time previous. On arriving at our destination we gave out an appointment to preach, and, at the time appointed, the people flocked in crowds to hear me. Among the number were five preachers, who listened with great interest to my discourse, and who, with the greater part of the congregation, believed the doctrines I advanced. The next day I went to a village called Askin, and preached in the evening; and the following day went to Eccleston, where I had the privilege of preaching in a Methodist chapel. The last three times I preached I baptized ten individuals, of whom two were preachers belonging to the Association Methodists. After spending several days in that neighborhood I returned to Preston, where the church had now become numerous, and with the assistance of Elders Hyde and Fielding, proceeded to organize them. We divided the church into several branches, and appointed proper officers to preside over them. Thursday evenings were appointed for prayer meetings to be held in different parts, and Sundays for the whole church to assemble in the Cock Pit, where the sacrament was administered, and such instructions given as were thought necessary for their spiritual prosperity and advantage. While attending to this, the greatest harmony and love prevailed; and if ever any persons received the kingdom of heaven like little children it was those brethren. After having attended to this duty, I again went into the country, where I spent the principal part of my time, occasionally visiting Preston. During my labors, I was greatly assisted by the Spirit of the Lord, and my soul was comforted exceedingly. Churches were raised up in different directions, and many who had previously sat in darkness, upon them the true light shined, and before its benign and enlightening rays, the mists of darkness, the clouds of error and superstition fled; while "those who murmured learned doctrine, and those who erred in spirit came to understanding." I was instrumental in building up churches in Eccleston, Wrightington, Askin, Exton, Daubers Lane, Chorly, Whittle and Laland Moss, after laboring about four weeks, and baptized upwards of one hundred persons, which caused me to rejoice exceedingly in the God and Rock of my salvation, that I had not to labor in vain, or spend my strength for nought. More loving and affectionate Saints I never saw before, and they were patterns of humility. All the here-mentioned villages are within a very short distance of each other, and adjacent to Preston. After my return from those places, I took a tour to the north-east of Preston in company with Elder Fielding, where we labored together a short time with considerable success, and raised up churches in Ribchester, Thomly, Soney Gate Lane and at Clitheroe, a very large market town, containing several thousand inhabitants. At the latter place I baptized a preacher and six members of the Methodist church, immediately after I had preached the first time. We likewise baptized several in the town of Waddington and Downham. The day after we preached in Downham, we received a very pressing invitation to preach in Chatburn, but having given out an appointment to preach in Clitheroe that evening, I informed those who had invited me that I would not be able to comply with their request. This did not satisfy them, and they continued to solicit me with the greatest importunity, until I was obliged to consent to go with them, after requesting Elder Fielding to attend to the other appointment. On my arrival at the village I was cordially received by the inhabitants, who turned out in large numbers to hear me preach. I commenced my address to them in my usual manner, and the spirit of the Lord seemed to carry the word to the hearts of the congregation, who listened with great attention, and received the ingrafted word, which was able to make them wise unto salvation. Being satisfied in my mind, from the witness of the spirit, that numbers were believing, I gave an opportunity to those who wished to obey the gospel to do so, and immediately repaired to the water, although it was late in the evening. Before I was done I baptized twenty-five for the remission of their sins, and was engaged in this pleasing duty until one o'clock, the next morning. After being absent from Preston about seven days, in which time we had added eighty-three souls to the Church, we returned, praising God for all His mercies, and for visiting our labors with such abundant success. "No harvest joy can equal theirs Who see the fruit of all their cares." CHAPTER V. FIRST CONFERENCE IN ENGLAND--WORD OF WISDOM FIRST TAUGHT THERE--ENEMIES ACTIVE--URGENT INVITATION FROM A BAPTIST CHURCH--THE EFFECT OF OUR PREACHING. It being near Christmas, we agreed to hold a general conference in Preston on Christmas day, there being business of importance to the churches to be attended to; and likewise several to be ordained to the ministry. On Christmas day, the Saints assembled in the Cock Pit, and we then opened the conference, which was the first that was held by the Church of Christ in that country. There were about three hundred Saints present on the occasion, all of whom with the exception of three had been baptized within a very short time. Elders Hyde, Fielding and myself were present. The brethren were instructed in the principles of the gospel, and their several duties enjoined upon them, as Saints of the Most High. We then proceeded to ordain several of the brethren to the Lesser Priesthood, to take charge of the different branches where they resided. We confirmed fourteen who had previously been baptized, and blessed about one hundred children. At this conference, the Word of Wisdom was first publicly taught in that country; having previously taught it more by example than precept; and, from my own observation afterwards, I am happy to state that it was almost universally attended to by the brethren. The Spirit of the Lord was with us during our interview, and truly the hearts of the Elders were rejoiced beyond measure when we contemplated the glorious work which had begun. We had to exclaim, "It is the Lord's doings, and it is marvelous in our eyes! Blessed be the name of the Lord!" I felt greatly humbled before the Lord, who had crowned our labors with such signal success, and had prospered us far beyond my most sanguine expectations. Immediately after this conference, Elder Hyde and I went to a village called Longton, situated near the sea-shore, where we raised the standard of truth, and published to the listening crowds, the glad tidings of salvation. After delivering two discourses, several came to us and requested baptism. It being very cold weather, insomuch that the streams were all frozen up, we had to repair to the sea-shore to administer that ordinance, and immersed fifteen in the waters of the ocean. It would probably be too tedious, to enumerate all the particulars which occurred during the time we sojourned in that country; I shall therefore pass over many events which, though pleasing to us at that time, and which showed the kind dealings of our Heavenly Father, would not be sufficiently interesting to others. I shall therefore content myself by giving an outline of the principal circumstances attending our mission, which I have no doubt will be pleasing to the brethren, and to all who love the prosperity of Zion. From this time, until about five weeks previous to our departure from that land, we were continually engaged in the work of the ministry, proclaiming the everlasting gospel in all the region round about, and baptizing all such as believed the gospel and repented of their sins. And truly, "the Lord of Hosts was with us, the God of Jacob was our refuge." The Holy Ghost the Comforter was given to us and abode with us in a remarkable manner, while the people thronged to hear our addresses, and "numbers were added to the church daily, such as should be saved." We would baptize as many as fifty in Preston in a week, exclusive of those in the country. During one short mission which Brother Hyde and I took into the country, after preaching five discourses on the principles of our holy religion, we had the pleasure of immersing one hundred and thirty in the waters of baptism. Thus mightily ran the word of God and prospered to the joy and comfort of His servants, and to the salvation of precious and immortal souls; while the world was struck with amazement and surprise at the things which they saw and heard. During this state of things, our enemies were not idle, but heaped abuse upon us with an unsparing hand, and issued torrents of lies after us, which, however, I am thankful to say, did not sweep us away. Among those most active in publishing falsehoods against us and the truth, were many of the reverend clergy, who were afraid to meet us face to face in honorable debate, although particularly requested so to do, but sought every opportunity to destroy our characters, and propagate their lies concerning us, thus giving testimony that "they loved darkness rather than light." Although we frequently called upon the ministers of the different denominations, who had taken a stand against us, to come forward and investigate the subject of our religion before the world in an honorable manner, and bring forth their strong reasons to disprove the things we taught, and convince the people by sound argument and the word of God, if they could, that we did not preach the gospel of Christ, they altogether declined. This course we felt moved upon by the Spirit to adopt; but they kept at a respectful distance, and only came out when we were absent, with misrepresentations and abuse. It is true we suffered some from the statements which they thought proper to make, when we could get no opportunity to contradict them; but generally their reports were of such a character that they carried along with them their own refutation. The time when we expected to return to our native land, having now nearly arrived, it was thought necessary to spend the short time we had to remain in that country in visiting and organizing the churches; placing such officers over them, and giving such instructions as would be beneficial to them during our absence. Accordingly, Brothers Hyde, Fielding and I entered upon this duty, and we visited a Church nearly every day, and imparted such instructions as the Spirit directed. We first visited the Churches south of Preston, and after spending some time in that direction we journeyed to the north, accompanied by Brother Richards, who had just returned from the city of Bedford. While we were attending to our duties in that section, we received a very pressing invitation from a Baptist church, through the medium of their deacon, to pay them a visit, stating that the society was exceedingly anxious to hear from our own lips, the wonderful things we had proclaimed in the regions round about. We endeavored to excuse ourselves from going, as our engagements already were such that it would require the short time we had to stay to attend to them. But they seemed determined to take no denial, and plead with us with such earnestness that we could not resist their entreaties, and finally we consented to go and preach once. Having arrived at the place, we found a large congregation already assembled in the Baptist chapel, anxiously awaiting our arrival. The minister gave out the hymns for us, and Elder Hyde spoke on the subject of the resurrection with great effect; after which the minister gave out another hymn which was sung by the assembly, and then he requested me to address them. I arose and spoke briefly on the first principles of the gospel. During the services the congregation were overjoyed, the tears ran down their cheeks, and the minister could not refrain from frequently clapping his hands together for joy while in the meeting. After the service was over he took us to his house, where we were very kindly entertained. After partaking of his hospitality he with some more friends, accompanied us to our lodgings, where we remained in conversation until a very late hour. The next morning while we were preparing to depart we were waited upon by several of the citizens, who requested us to preach again that day, stating that great interest was felt by the inhabitants, many of whom were in tears, fearing they should hear us no more; and that a number of influential men, had suspended operations in their factories, to allow their workmen the privilege of hearing us preach. But we were obliged to deny them, as it was necessary to attend to the appointments we had previously made. We could scarcely tear ourselves away from them, and when we did so they wept like little children. Such a desire to hear the gospel, I never saw equalled before. After commending them to the grace and mercy of God, we went to Downham, where we preached in the afternoon, after which forty came forward and were baptized. In the evening we called the churches of Chatburn and Downham together, and after confirming forty-five who had previously been baptized, we appointed priests, teachers and deacons to preside over them. CHAPTER VI. IMPRESSED TO VISIT DOWNHAM AND CHATBURN--BAD CHARACTER OF THOSE PLACES--WARNED AGAINST GOING--JOY WITH WHICH THE GOSPEL WAS RECEIVED--THE PEOPLE EAGER TO BE BAPTIZED--LOTH TO PART WITH ME--VAIN OPPOSITION FROM A MINISTER--AFFECTING CONDUCT OF LITTLE CHILDREN. There being something interesting in the establishing of the gospel in Downham and Chatburn, I will relate the circumstances of my visit to those places, and the prospect we had of success prior to our proclaiming the truth to them. Having been preaching in the neighborhood of these villages, I felt it my duty to pay them a visit and tell them my mission. I mentioned my desires to several of the brethren, but they endeavored to dissuade me from going, informing me that there could be no prospect of success, as several ministers of different denominations had endeavored to raise churches in these places, and had frequently preached to them, but to no effect. They had resisted all the efforts and withstood the attempts of all sects and parties for thirty years, and the preachers had given them up to the hardness of their hearts. I was also informed that they were very wicked places and the inhabitants were hardened against the gospel. However, this did not discourage me in the least, believing that the gospel of Jesus Christ could reach the heart when the gospels of men were found abortive. I consequently told those who tried to dissuade me from going that these were the places I wanted to go to, and that it was my business "not to call the righteous, but sinners to repentance." Accordingly I went in the name of the Lord Jesus Christ, and I soon procured a large barn to preach in, which was crowded to excess. Having taken my stand in the middle of the congregation so that all might be able to hear, I commenced my discourse, spoke with great simplicity on the subject of the gospel of our Lord and Savior Jesus Christ, the conditions of pardon for a fallen world, and the privileges and blessings of all those who embraced the truth. I likewise said a little on the subject of the resurrection. My remarks were accompanied by the spirit of the Lord and were received with joy, and these people, who were represented as being so hard and obdurate, were melted with tenderness and love, and such a feeling was produced as I never saw before; and the effect seemed to be general. I then told them that, being a servant of the Lord Jesus Christ, I stood ready at all times to administer the ordinances of the gospel. After I had concluded, I felt some one pulling at my coat. I turned around and asked the person what it was he desired. The answer was "Please, sir, will you baptize me?" "and me!" "and me!" exclaimed more than a dozen voices. We accordingly went down into the water, and before I left, I baptized twenty-five for the remission of sins--and was thus engaged until four o'clock the next morning. Another evening the congregation was so numerous that I had to preach in the open air, and took my stand on a stone wall, and afterwards baptized a number. These towns seemed to be affected from one end to the other; parents called their children together, spoke to them of the subjects upon which I had preached, and warned them against swearing and all other evil practices, and instructed them in their duty, etc. Such a scene I presume was never witnessed in this place before; the hearts of the people appeared to be broken, and the next morning they were all in tears, thinking they should see my face no more. When I left them my feelings were such as I cannot describe. As I walked down the street, followed by numbers, the doors were crowded by the inmates of the houses, waiting to bid us a last farewell, who could only give vent to their grief in sobs and broken accents. While contemplating this scene we were induced to take off our hats, for we felt as if the place was holy ground. The Spirit of the Lord rested down upon us, and I was constrained to bless that whole region of country. We were followed a considerable distance from the villages by a great number, who could hardly separate themselves from us. My heart was like unto theirs, and I almost thought my head was a fountain of tears, for I wept for several miles after I bid them adieu. Some things transpired while I was in England which may be considered of but little importance by the world, but which will no doubt be appreciated by the Saints, who can not only mark the providence of God as displayed in nations and kingdoms, but can observe its workings in private life, and in affairs of but apparent small moment. Soon after our arrival in England a great many of the "Aikenites" embraced the gospel, which caused considerable ill feeling and opposition among the ministers belonging to that sect. Having lost quite a number, and seeing that many more were on the eve of being baptized, one of the ministers came to Preston and announced that he was going to put down "Mormonism," expose the doctrines and overthrow the Book of Mormon. He made a very long oration on the subject, and was very vehement in his manner, and pounded the Book of Mormon, which he held in his hand, on the pulpit a great many times. He then exhorted the people to pray that the Lord would drive us from their coasts, and if the Lord would not hear them in that petition, that he would smite the leaders. The next Sunday Elder Hyde and I, being in Preston, went to our meeting and read the 13th chapter of Corinthians. We strongly urged upon the Saints the grace of charity, which is so highly spoken of in that chapter, and took the liberty of making some remarks on the proceedings of Mr. Aiken, the gentleman who had abused us and the Book of Mormon so very much a few days before. In return for his railing, we exhorted our people to pray that the Lord would soften his heart and open his eyes, that he might see that it was "hard to kick against the pricks." The discourse had a very good effect, and that week we had the pleasure of baptizing about fifty into the kingdom of Jesus Christ, a large number of whom were members of Mr. Aiken's church. Thus the Lord blessed us exceedingly, notwithstanding the railing and abuse of the priests, and all things worked together for our good and the advancement of the cause of truth. I cannot refrain from relating a circumstance which took place, while Brother Fielding and I were passing through the village of Chatburn; having been observed drawing nigh to the town, the news ran from house to house, and immediately on our arrival, the noise of their looms was hushed, the people flocked to the doors to welcome us, and see us pass. The youth of the place ran to meet us, and took hold of our mantles and then of each other's hands. Several, having hold of hands, went before us, singing the songs of Zion, while their parents gazed upon the scene with delight, poured out their blessings upon our heads, and praised the God of heaven for sending us to unfold the principles of truth and the plan of salvation to them. Such a scene, and such gratitude, I never witnessed before. "Surely," my heart exclaimed, "out of the mouths of babes and sucklings, thou has perfected praise!" What could have been more pleasing and delightful than such a manifestation of gratitude to Almighty God from those whose hearts were deemed too hard to be penetrated by the gospel, and who had been considered the most wicked and hardened people in that region of country! In comparison to the joy I then experienced, the grandeur, pomp and glory of the kingdoms of this world shrank into insignificance and appeared as dross, and all the honor of man, aside from the gospel, to be vain. CHAPTER VII. VISIT TO THE MOON FAMILY--PREJUDICED AGAINST OUR DOCTRINE--A PROPHECY ABOUT THEM--IMPRESSED TO CALL AT THEIR HOUSE AGAIN--MY PRESENCE HAILED WITH JOY AS AN ANSWER TO PRAYER--THE PROPHECY FULFILLED: THEY JOIN THE CHURCH--A DREAM AND ITS INTERPRETATION. Having an appointment to preach in the village of Wrightington, while on the way I stopped at the house of Brother Amos Fielding. When I arrived he informed me that a certain family by the name of Moon had sent a request by him for me to visit them, that they might have the privilege of conversing with me on the subject of the gospel. Accordingly, Brother Fielding and I paid them a visit that evening. We were very kindly received by the family, and had considerable conversation on the object of my mission to that country, and the great work of the last days. They listened with attention to my statements, but they appeared to be prejudiced against them rather than otherwise. We remained in conversation until a late hour, and then returned. On our way home, Brother Fielding observed that he thought our visit had been in vain, as the family seemed to have considerable prejudice. I replied, "Brother Fielding, be not faithless, but believing; we shall yet see great effects from this visit, for I know there are some of the family who have received the testimony and will shortly manifest the same." At this remark he appeared surprised. The next morning I continued my journey to Wrightington, and after spending two or three days in that vicinity, preaching the gospel, I returned by the way of Brother Fielding's, with whom I again tarried for the night. The next morning I commenced my journey, intending to go direct to Preston, but when I got opposite the road leading to Mr. Moon's, I was forcibly impressed by the Spirit of the Lord to call and see them again. I could not resist, and therefore directed my steps to the house, not knowing what it meant. On my arrival at the house, I knocked at the door, and Mrs. Moon from within exclaimed, "Come in! come in! you are welcome here! I and the lasses (meaning her daughters) have just been calling on the Lord, and praying that He would send you this way." She then informed me of her state of mind since I was there before, and said she at first rejected my testimony, and endeavored to think lightly of the things I had advanced, but on trying to pray, she said that "the heavens seemed to be like brass over her head, and it was like iron under her feet." She did not know what was the matter, and exclaimed, "Certainly the man has not bewitched me!" Upon inquiry she found it was the same with the "lasses." They had begun to reflect on the things I had told them, and, thinking it possible that I had told them the truth, they resolved to lay the case before the Lord, and beseech Him to give them a testimony concerning the things I had testified of. She then observed, that as soon as they did so, light broke in upon their minds, they were convinced that I was a messenger of salvation, and that it was the work of the Lord; and they had resolved to obey the gospel, which they did, for that evening I baptized father and mother and four of their daughters. Shortly after I visited them again, and baptized the remainder of the family, consisting of thirteen souls, the youngest of whom was over twenty years of age. They received the gospel as little children, and rejoiced exceedingly in its blessings. The sons were very good musicians, and the daughters excellent singers, and when they united their instruments and their voices in the songs of Zion, the effect was truly transporting. Before I left England, there were about thirty of that family and connections baptized, six of whom were ordained to be fellow-laborers with us in the vineyard, and I left them rejoicing in the truths they had embraced. One night, while at the village of Rochester, I dreamed that I, in company with another person, was walking out, and saw a very extensive field of wheat, more so than the eye could reach. Such a sight I never before witnessed. The wheat appeared to be perfectly ripe, and ready for harvest. I was very much rejoiced at the glorious sight which presented itself; but judge of my surprise, when, on taking some of the ears and rubbing them in my hands, I found nothing but smut. I marveled exceedingly, and felt very sorrowful, and exclaimed, "What will the people do for grain; here is a great appearance of plenty, but there is no sound wheat!" While contemplating the subject, I looked in another direction, and saw a small field in the form of the letter L, which had the appearance of something growing in it. I immediately directed my steps to it, and found that it had been sown with wheat, some of which had grown about six inches high, other parts of the field not quite so high, and some had only just sprouted. This gave me great encouragement to expect that at the harvest there would be some good grain. While thus engaged, a large bull, very fierce and angry, leaped over the fence, ran through the field, and stamped down a large quantity of that which had just sprouted, and after doing considerable injury he leaped over the fence and ran away. I felt very much grieved, that so much wheat should be destroyed, when there was such a prospect of scarcity. When I awoke next morning, the interpretation was given me. The large field with the great appearance of grain, so beautiful to look upon, represented the nation in which I then resided, which had a very pleasing appearance and a great show of religion, and made great pretensions to piety and godliness, but denied the power thereof. It was destitute of the principles of truth, and consequently of the gifts of the spirit. The small field I saw clearly represented the region of country where I was laboring, and where the word of truth had taken root, and was growing in the hearts of those who had the gospel, some places having grown a little more than others. The village I was in, was that part of the field where the bull did so much injury, for during my short visit there, most of the inhabitants were believing, but as soon as I departed, a clergyman belonging to the church of England, came out and violently attacked the truth, and made considerable noise, crying, "false prophet! delusion!" and after trampling on truth, and doing all the mischief he could, before I returned, he took shelter in his pulpit. However, he did not destroy all the seed, for after my return I was instrumental in building up a church in that place. CHAPTER VIII. EXTRAORDINARY SUCCESS--VERY COLD WEATHER--SCENES OF SUFFERING--OUR EXCESSIVE LABORS--A GENERAL CONFERENCE--FAREWELL MEETING--AFFECTION MANIFESTED FOR US--ELDER RUSSELL'S LABORS--ELDER GOODSON A BARRIER. It being known that we had but a short time to remain in that country, great numbers flocked to hear us preach, and many were baptized. Some days we went from house to house, conversing with the people on the things of the kingdom, and by such a course were instrumental in convincing many of the truth. I have known as many as twenty persons baptized in one day who have been convinced on such occasions. They were like Lydia of old, "who gladly received the word." I have had to go into the water to administer the ordinance of baptism six or seven times in a day, and frequently after having come out of the water and changed my clothes, I have had to return again before I reached my home; this, too, when the weather was extremely cold, the ice being from twelve to fourteen inches thick, which continued so about twelve weeks, during which time I think there were but ten days, in which we were not in the water. "The harvest was indeed plenteous but the laborers were few." This was very extraordinary weather for that country; as I was informed that some winters they had scarcely any frost or snow, and the oldest inhabitants told me that they never experienced such a winter before. In consequence of the inclemency of the weather, several manufacturing establishments were shut up, children were thrown out of employment, whose sufferings during that time were severe, and I was credibly informed, and verily believe, that numbers perished from starvation. Such sufferings I never witnessed in my life before, and the scenes which I daily beheld while in that country almost chilled the blood in my veins. The streets were crowded with men, women and children, who solicited alms from the passengers as they walked along. Numbers of those poor wretches were without shoes or stockings, and had scarcely any covering to screen them from the inclemency of the weather. Oh! when will distress and poverty and pain cease, and peace and plenty abound? When the Lord Jesus shall descend in the clouds of heaven--when the rod of the oppressor shall be broken. "Hasten the time, O Lord!" was frequently the language of my heart, when I contemplated the scenes of wretchedness and woe, which I daily witnessed, and my prayer to my Heavenly Father was, that if I had to witness a succession of such scenes of wretchedness and woe, that He would harden my heart, for those things were too much for me to bear. This is no exaggerated account; I have used no coloring here. They are facts which will meet the Elders of Israel when they shall go forth into that land, and then I can assure them they will not be surprised at my feelings. But to return. During this time not only were great numbers initiated into the kingdom of heaven, but those who were sick were healed, and those who were diseased flocked to us daily; and truly their faith was great, such as I hardly ever witnessed before, consequently many were healed of their infirmities and sickness. We were continually employed, and scarcely gave sleep to our eyes, and some nights we would hardly close them. The task was almost more than we could endure, but realizing the circumstances of this people, their love of the truth, their humility and unfeigned charity, we were constrained to use all diligence and make good use of every moment of time, for truly our bowels yearned over them. Notwithstanding our unwearied and unceasing labors, we could not fill the calls we had from day to day, for the work kept spreading, the prospect for usefulness grew brighter and brighter, and the field opened larger and larger. The reader will not, I think, accuse me of egotism, when I say that we were diligent; for I do not remember of retiring to my bed earlier than twelve o'clock p. m. during the last six months I spent in that country, which was also the case with Brothers Hyde and Fielding. Brother Hyde was laid up with sickness about six weeks, on account of his excessive labors, from which however he was happily restored. On the eighth day of April, A. D. 1838, it being Sunday, and the time appointed for a general conference of the Saints in that kingdom, and the day previous to our departure from them, they began to assemble at an early hour in the morning, and by nine o'clock there were from six to seven hundred of the Saints assembled from various parts of the country. Believing it necessary for the good of the kingdom to have some one to preside over the whole mission, we nominated Brother Joseph Fielding to be appointed to that office, and Brother Levi Richards and William Clayton to be his counselors. The nominations met with the approbation of the whole assembly, who agreed to harken to their instructions and uphold them in their offices. These brethren were then, with eight Elders, several Priests, Teachers and Deacons, set apart and ordained to the several offices to which they were called. One of the brethren who was ordained was going to Manchester, one of the largest manufacturing towns in England, and another to the city of London, and they undoubtedly would carry the glad tidings of salvation to those places. We then laid hands upon forty individuals, who had previously been baptized, for the gift of the Holy Ghost, after which about one hundred children were presented to us to receive a blessing, and the same day we baptized about twenty individuals for the remission of sins, and then proceeded to administer the sacrament to this numerous assembly. We then gave some general instructions to the whole Church respecting their duty to God and to one another, which were listened to with great attention and were treasured up in the hearts of most who were present. At five o'clock, p. m., we brought the conference to a close, it having continued without intermission from nine o'clock, a. m. We then appointed seven o'clock the same evening to deliver our farewell addresses. At the time appointed we repaired to the meeting, which was crowded to excess. Brother Hyde and myself then spoke to them respecting our labors in that land, the success of our ministry and the kindness we had experienced at their hands; told them that we hoped before long to see them again, after we had visited the Church and our families in America; but when we spoke of our departure their hearts were broken within them. They gave vent to their feelings and wept like children, and broke out in cries like the following: "How can we part with our beloved brethren!" "We may never see them again!" "O why can you leave us!" etc. I could not refrain; my feelings only found vent in a flood of tears. Some persons may be disposed to accuse me of weakness on this occasion, but if any should do so, I would say that I do not envy any man's feelings who could witness such a scene with all its associations, and the finer feelings of his heart not be touched on such an occasion; indeed it would have been almost an impossibility for us to have left this dear and affectionate people had we not had the most implicit confidence in the brethren who were appointed to preside over them in our absence; but knowing their faith and virtuous conversation, and that they had the confidence of the Church, we felt assured that the affairs of the Church would be conducted in righteousness; consequently we left them under different feelings than we otherwise could have done. Immediately after dismissing we met the official members, the number of whom were eighty, at a private house and instructed them further in their duties, and dismissed them at one o'clock the next morning. This was certainly one of the most interesting conferences I ever attended. The services were calculated to convince the honest and give joy to Saints, and will long be remembered by all those who attended, and I have no doubt was the means of great and lasting good. At this conference we were favored with the company of Elders Isaac Russell and Willard Richards. The latter had returned from the County of Bedford, where he had been proclaiming the gospel. In consequence of sickness his labors had not been so extensive as they otherwise would have been, and were confined within a short distance from the city of Bedford, where he raised up two small branches, which he set in order and ordained one Elder and other officers. He labored under considerable difficulty in consequence of the conduct of Elder Goodson, who accompanied him on that mission, who taught many things which were not in wisdom, which proved a barrier to the spread of the truth in that region. Elder Russell had returned from a mission to the north, having been laboring in the County of Cumberland, near the borders of Scotland, where numbers of his friends resided. While he was there he met with considerable opposition, even from those of his own family, as well as the ministers of the different denominations, who sought every opportunity to block up his way and to destroy his influence. However, notwithstanding the great opposition, he was instrumental in bringing upwards of sixty souls into the kingdom of God, and left them rejoicing in the truth and strong in the faith of the gospel. Thus the great work which is to go through the length and breadth of that land which will cause the hearts of thousands to rejoice, and the poor and meek to increase their joy in the Lord; which shall lead the honest-hearted to the foundation of truth; which shall prepare a holy company from that nation to meet the Lord Jesus when He shall descend from the mansions of glory and from the regions that are not known; which shall cause thousands to rail against the doctrines of Christ and His servants, and persecute the honest-in-heart; which shall prepare the ungodly for the day of vengeance of our God, and shall bind them together in the cords of darkness, was commenced in three places, viz: Preston, Bedford and Alston, which forcibly reminds me of the parable of the leaven which the woman cast into the three measures of meal. CHAPTER IX. OUR LODGINGS--WANTS SUPPLIED BY LIBERALITY OF SAINTS--JOURNEY TO LIVERPOOL--CONTRAST BETWEEN ARRIVAL AND DEPARTURE--RETURN VOYAGE--MEETING WITH ELDERS AND SAINTS AT NEW YORK--ARRIVAL AT KIRTLAND. During our stay in Preston, we made our home at the house of Sister Dawson, in Pole Street. We purchased our provisions, and she cooked them for us, which is quite customary in that country. For our room, lodging and cooking and a good coal fire, we each paid the sum of two shillings sterling per week, which is but little more than half the usual charge. Sister Dawson was very kind to us. Indeed the hearts of all the Saints were open to liberality, and according to their circumstances they contributed liberally of their substance, and many blessings of a temporal nature we received from them, for which I pray that my Heavenly Father may reward them a hundred fold in this world, and in the world to come with life everlasting. During the time we labored in England, we made no public contributions except for the poor. When we were about taking our departure, the Church, knowing that we had no means to carry us to our native land, with a liberality characteristic of them, contributed to our necessities and provided us with means to take us as far as Kirtland, Ohio. The next day, being the ninth of April, we engaged our passage to Liverpool in a coach, which was to start at twelve o'clock the same day. At the time appointed we were at the place of starting, and were soon surrounded with the brethren, who felt determined to see us leave, many of whose countenances clearly showed their sorrow at our departure. However, we had to bid them farewell, and were soon out of sight. Their eyes followed us as long as they could see us. Notwithstanding the variegated scenery of the country, which in England is very beautiful, my mind reverted back to the time when I first arrived in that country, and the peculiar feelings I had when I traveled from Liverpool to Preston some months before. Then I was a stranger in a strange land, and had nothing to rely upon but the kindness and mercy of that God who had sent me there. While I mused on these things my soul was humbled within me, and I had to exclaim, "Surely this is the Lord's doings, and marvelous in my eyes!" for then I had hundreds of brethren to whom I was united in bonds the most endearing and sacred, and who loved me as their own souls, and whose prayers would be continually offered up for my welfare and prosperity. After a ride of about four hours, we arrived at Liverpool and ascertained that the ship in which we intended to sail would not leave that port as early as we expected, in consequence of a great storm which had taken place, in which several vessels had been wrecked and a number of lives lost. We took lodgings a few days until the vessels should depart. While in Liverpool, we were waited upon by Elders Fielding and Richards, who, feeling desirous to obtain all the information they could procure respecting the government of the church, thought that it would be a favorable time to do so, as our opportunities of instruction had been but limited while in Preston, and it being almost impossible to have much private intercourse, there being so many who wished to converse with us on the subject of the gospel, etc. But in this thing they were disappointed, for as soon as it was known in Preston and regions round about that our departure was delayed, numbers of the brethren came from thence to visit us in Liverpool before we left their shores. On the 20th, we went on board the ship _Garrick_ (the same ship in which we came), bound for New York, and the same day got under way. Soon after we left Liverpool a great storm came on, with a head wind, and continued without cessation for several days, which did considerable damage to the vessel. The bowsprit was broken twice by the force of the wind with only the gib sail set. The boom likewise came down with great force near the place where the captain was standing, but he fortunately escaped without injury. Several other parts of the rigging were much torn and injured. During the time the storm lasted, Brothers Hyde and Russell were very sick. After this we had more favorable weather. When we had been on the water two weeks, I asked permission of the captain for one of us to preach, which request was cheerfully complied with, and the second cabin was prepared for the occasion. Brother Russell preached, after which Brother Hyde made some observations. The discourses were listened to with great attention, and the congregation appeared very much satisfied. The Lord gave us favor in the eyes of the captain and the passengers, who treated us with respect and kindness. Those who were in the same cabin with ourselves, and with whom we had more frequent opportunities of conversing, treated us like brothers, and took pleasure in administering to our wants, and told us if they had anything we needed it was at our service. I hardly ever remembered traveling with more agreeable or kind-hearted people, and I pray that the Lord may bless them abundantly and reward them a hundred fold for all the kindness shown to His servants. Nothing very particular occurred during the remainder of the passage. The weather for the most part was favorable. On the twelfth day of May we came in sight of New York, and in the evening we secured a landing, after a passage of twenty-two and one-half days. The ship _New England_, which left Liverpool on the same day we did, came in about one hour afterwards. The sight of my native land filled my soul with gladness. We then went into the city with several of the passengers, who purchased some refreshments, and after we returned bade us partake with them, and we rejoiced together. We then bowed before the Lord and offered up the gratitude of our hearts for all His mercies, in prospering us in our mission and bringing us safely across the mighty deep, to behold once more the land of our nativity, and the prospect of soon embracing our families and friends. The next morning we went in search of Brother Fordham, whom we found after some trouble. He was rejoiced to see us and immediately took us to the house of Brother Mace, where we were glad to see our beloved Brother Orson Pratt, who was then laboring in that city, and who with Elder Parley P. Pratt, his brother, had been instrumental in bringing many into the kingdom in that city, which intelligence gave us great joy, for when we left New York for England, there was only one belonging to the church in that city. It being Sunday, we accompanied the Brothers Pratt to the house where the Saints were accustomed to assemble for worship. On entering the house we found about eighty persons assembled, all of whom had recently joined the Church. After singing and prayer, I was requested to give an account of our mission to England. I accordingly arose and told them the things which had happened to us since our departure, and the great and glorious work which our Heavenly Father had commenced on the islands of the sea, and the great desire of the English to hear the things which the Lord had brought to pass on this continent, and their ready reception of the truth of the gospel. The information gave great joy to the Saints, and they united with us in praising the name of the Lord for His wonderful works for the children of men. In the evening Elders Russell and Hyde preached, and a great effect was produced, and some came forward and offered themselves as candidates for baptism. The short time we were in New York was spent very agreeably with the Saints, who were indeed a kind and affectionate people. The next day we bade adieu to the brethren and commenced our journey to Kirtland by steamboat and railroad, and arrived there on the twenty-second day of May, A. D 1838, having been absent eleven months and nine days. CHAPTER X. REMOVAL TO MISSOURI--SICKNESS--KINDNESS OF THE SAINTS AT FAR WEST--BUILD A HOUSE, AND THEN HAVE TO ABANDON IT--BATTLE OF CROOKED RIVER--DEATH AND FINAL TESTIMONY OF APOSTLE DAVID W. PATTEN--CORNER STONE OF TEMPLE AT FAR WEST LAID--REMOVAL TO ILLINOIS. I found my family in good health, and as comfortably situated as I could expect; and our joy was mutual. The Saints in Kirtland also received us with joy and welcomed us home. But my journey was not yet ended. Soon after my arrival in Kirtland, I had to make preparation to move to the State of Missouri, where the greater part of the Church had already gone. One great cause of their removal to the west, was the persecutions to which they were subject in Kirtland. The brethren who yet resided there, although very kind and affectionate, were weak in the faith in consequence of trials and temptations. This caused us to grieve exceedingly, and we resolved to cheer them up as much as we possibly could. Being solicited to preach in the house or the Lord, we did so, and after preaching a few times, and recounting our travels and the great success which had attended our labors, and also the marvelous work which the Lord had commenced and was still carrying on in the old country, they began to take courage, their confidence increased, and their faith was strengthened, and they again realized the blessings of Jehovah. As soon as our circumstances would permit, we commenced our journey to the State of Missouri, by water, a distance of nearly eighteen hundred miles. After enduring considerable fatigue, we arrived safely at Far West, on the 25th of July. We had the pleasure of beholding the faces of numbers of our friends and brethren, some of whom were so glad to see us that tears started in their eyes when we took them by the hand. There is indeed something peculiarly pleasing to the Saint, who, after a long separation, beholds the friends to whom he is united in bonds the most sacred, and with whom he has probably traveled to preach the gospel, and with them passed through many scenes of sorrow and affliction. At that time every pleasing association is revived, and memory fondly clings to those scenes, the contemplation of which affords pleasure, while every thing of an opposite nature is forgotten and buried in oblivion. During our journey from Kirtland to Missouri, the weather was remarkably warm, in consequence of which I suffered very much, and my body was broken down by sickness, and I continued very feeble for a considerable length of time. The first Sunday after my arrival at Far West I was called upon to preach to the Saints, which I endeavored to do, although I was scarcely able to stand. I related many things respecting my mission and travels, which were gladly received by the brethren, whose hearts were cheered by the recital, while many of the Elders were stirred up to diligence, and expressed a great desire to accompany us when we should return to England. Soon after my arrival, I had a lot given me by Bishop Partridge, and also sufficient timber to build me a house. While it was being erected, I lived in a place I built for my cow, about eleven feet square, and in which I could hardly stand upright. The brethren were remarkably kind and contributed to my necessities. One of them by the name of Charles Hubbard, made me a present of forty acres of land, another gave me a cow, etc. When I had nearly finished my house, and after much labor, I was obliged to abandon it to the mob, who at that time commenced persecuting the Saints, driving off their cattle and destroying their property. It will not be expected that I should recapitulate the circumstances which then transpired, which were of an extraordinary character, as numbers have written on the subject. Suffice it to say, that the Saints suffered privations, hunger, abuse, cold, famine, and many of them death. Yes, the blood of the Saints has stained the soil of Missouri, for which the King of kings and Lord of hosts will recompense upon her the punishment of her crimes. From about the 6th of August until the 1st of November it was a continual scene of agitation and alarm, both by night and by day. The enemies of righteousness were determined to overthrow the Saints, and, regardless of all laws (which were trampled upon with impunity), they made every preparation, and used every means in their power to accomplish their unhallowed designs. The Saints, tenacious of their liberties and sacred rights, resisted these unlawful designs, and with courage worthy of them, they guarded their families and their homes from the aggressions of the mob, but not without the loss of several lives, among whom was my greatly esteemed and much lamented friend, Elder David W. Patten, who fell a sacrifice to the fell spirit of persecution, and a martyr to the cause of truth. The circumstances of his death I will briefly relate: It being ascertained that a mob had collected on Crooked River, in the County of Caldwell, a company of sixty or seventy persons immediately volunteered from Far West to watch their movements and repel their attacks, and chose Elder Patten for their commander. They commenced their march about midnight and came up to the mob very early next morning, and as soon as the brethren approached near to them, they were fired upon, when Captain Patten received a shot which proved fatal. The mob after firing ran away. Several others of the brethren were wounded at the same time, some of whom afterwards died. Immediately on receiving the intelligence that Brother Patten was wounded, I hastened to see him. When I arrived he appeared to be in great pain, but still was glad to see me. He was conveyed about four miles to the house of Brother Winchester. During his removal his sufferings were so excruciating, that he frequently desired us to lay him down that he might die. But being desirous to get him out of the reach of the mob and among friends, we prevailed upon him to let us convey him there. He lived about an hour after his arrival, and was perfectly sensible and collected until he breathed his last. He had medical assistance, yet his wound was such that there was no hope entertained of his recovery. This he was perfectly aware of. In this situation, while the shades of time were lowering and eternity with all its realities was opening to his view, he bore a strong testimony to the truth of the work of the Lord and the religion he had espoused. The principles of the gospel which were so precious to him before, were honorably maintained in nature's final hour, and afforded him that support and consolation at the time of his departure which deprived death of its sting and its horror. Speaking of those who had fallen from their steadfastness, he exclaimed, "O that they were in my situation; for I feel that I have kept the faith; I have finished my course; henceforth there is laid up for me a crown which the Lord, the righteous Judge, shall give to me," etc. Speaking to his beloved partner, who was present, and who attended him in his dying moments, he said, "Whatever you do else, O, do not deny the faith!" He all the while expressed a great desire to depart. I spoke to him and said, "Brother David, when you get home I want you to remember me." He immediately exclaimed, "I will." At this time his sight was gone. We felt so very much attached to our beloved brother, that we beseeched the Lord to spare his life and endeavored to exercise faith in the Lord for his recovery. Of this he was perfectly aware, and expressed a wish that we should let him go, as his desire was to be with Christ. A few minutes before he died he prayed as follows: "Father, I ask thee, in the name of Jesus Christ, that thou wouldst release my spirit and receive it unto Thyself!" and then said to those who surrounded his dying bed, "Brethren, you have held me by your faith, but do give me up, and let me go, I beseech you." We then committed him to God, and he soon breathed his last, and slept in Jesus without a groan. This was the end of one who was an honor to the Church and a blessing to the Saints, and whose faith and virtues and diligence in the cause of truth will be long remembered by all who had the pleasure of his acquaintance; and his memory will be had in remembrance by the Church of Christ from generation to generation. It was indeed a painful circumstance to be deprived of the labors of this worthy servant of Christ, and it east a gloom over the Saints; yet the glorious and sealing testimony which he bore of his acceptance with heaven, and the truth of the gospel, was a matter of joy and satisfaction, not only to his immediate friends, but to the Saints at large. I remained in the State of Missouri until the 26th of April, A. D. 1839, it being the time appointed by revelation for the Twelve to take their leave of the building spot of the house of the Lord and take their journey across the ocean, and notwithstanding the threats of our enemies that this prophecy should fail, we assembled on the public square, at Far West, assisted Elder Alpheus Cutler to lay the corner foundation stone, sang a hymn and united in prayer to God that He would give us a prosperous mission. During my stay in Missouri, I frequently went to see the brethren who were confined in prison for the testimony of Jesus and for the word of God. Many times after I had traveled forty or fifty miles to see them, I was denied the privilege by the jailor and the guards. I was with the brethren in nearly all their movements in the west, and can bear testimony to their faith and virtues, and know they were entirely innocent of the crimes alleged against them, and that their persecutions were brought upon them on account of their attachment to the gospel and to the Saints of the Lord. Although they were in the Lands of their enemies, who threatened to kill them, I always had the testimony that they would be delivered and come forth victorious. After the 26th of April, A. D. 1839, I took leave of Far West, and in company with my brethren traveled to Illinois, where my family had removed some time previous, and I had the unspeakable pleasure of seeing my beloved friends, the First Presidency and others who had been delivered out of the hands of their enemies and had arrived safely in Illinois. Soon after a general conference of the Church was held near Quincy, at which the Saints from all the regions round about assembled. It was a time which will long be remembered by the Saints, it being the first conference held after their expulsion. CHAPTER XI. FAR WEST BESIEGED--JOSEPH SMITH AND BRETHREN BETRAYED BY APOSTATES--ATROCITIES OF MOB--CONVERSATION WITH W. E. M'LELLIN--EXTERMINATION SPEECH OF GENERAL CLARK. Before I proceed farther with my narrative, it may perhaps be as well to revert to some other things that transpired in Missouri: After witnessing the death of D. W. Patten, I took Dr. Avard with me to Far West, a distance of three miles, to Elder Rigdon's house, where we found Brother Patrick O'Banion, who was shot in nearly the same place as Brother Patten (he was a member of Zion's Camp in 1834). He also died in a short time, firm and steadfast in the faith, was perfectly calm and composed, and bore a strong testimony to the truth of "Mormonism." Gideon Carter, who was also a faithful Saint, was shot in the head and left dead on the ground, so defaced that the brethren did not at first know him. This was a gloomy time! On the 30th of October, 1838, we discovered several thousand of the mob coming to Far West, under pretense of being government troops. They passed through our corn and wheat fields, making a complete desolation of every thing in their way. Brother Brigham Young and I were appointed captains of fifty, in a hurry, and commanded to take our position right in the thoroughfare on which the mob were seen advancing to the city, momentarily anticipating the awful tragedy of a bloody massacre. Joseph was with us, giving counsel. The army came up to good rifle shot distance and halted. Seeing our temporary fortifications, which we had thrown up the night previous, by pulling down some of our houses, and fixing up our wagon, they dared not approach nearer, but retreated back to Goose Creek, about three-fourths of a mile, screaming, hallooing and screeching. The mob afterwards declared there were fifteen hundred of us stationed there to prevent their approach, but to my certain knowledge there were only about one hundred and fifty in that line. The word came that Joseph Smith and several others were to be given up; otherwise the mob would massacre every man, woman and child. In order to prevent the execution of this threat, Joseph gave himself up, with Elders Sidney Rigdon, P. P. Pratt, Lyman Wight and George W. Robinson, they having been betrayed into the camp by Col. George M. Hinkle and other apostates. On the 1st of November, the mob, professing to be the regular militia of the State of Missouri, numbering about seven thousand, surrounded Far West. Our men were all taken prisoners and then marched a short distance into a hollow, where Col. Lucas had previously pointed his cannon in full range, so that if we failed to lay down our arms, he could easily sweep us into eternity, which was his design. We were then formed into a hollow square and commanded by Col. Lucas to ground arms and deliver up our weapons of war, although they were our own private property. After being marched back a short distance, on the public square, we were again formed into a hollow square, near the house of Widow Beeman. The mob commenced plundering the citizens of their bedding, money, wearing apparel and everything of value they could lay their hands upon. Much property was destroyed by the burning of houses, logs, rails, corn cribs, boards, etc., the using of corn and hay, the killing of cattle, sheep and hogs, etc., and all this without regard to owners, or asking leave of any one. In the meantime, men were abused, and women insulted, and treated with violence by the troops, while the men were kept prisoners. We were compelled at the point of the bayonet to sign a deed of trust for the purpose of making our individual property liable, as they said, to pay all the debts of persons belonging to the Church, and also for all damages the old inhabitants of Daviess County might have sustained in consequence of the late difficulties in that County. When General Clark arrived, the first important move made by him, was collecting our men together on the square, and selecting about fifty of them, whom he immediately marched into a house and confined closely. This was done without the aid of the sheriff or any legal process. The next day, forty-six of those taken, with the Prophet Joseph, were driven, like a parcel of menial slaves, off to Richmond, not knowing why they were taken. When these troops surrounded us, and we were brought into a hollow square, the first persons that I knew, were men who had once professed to be our brethren. They were the men who piloted the mob into our city, namely: William E. McLellin and Lyman E. Johnson, two of the Twelve; John Whitmer and David Whitmer, two of the witnesses to the Book of Mormon; William W. Phelps, and scores of others, "hail fellows, well met." A portion of the troops were painted like Indians, and looked horrible. They were led by Niel Gillum, who styled himself "the Delaware chief," who, with many others, cocked his gun upon us and swore he would blow our brains out, although we were disarmed and helpless. William E. McLellin inquired where Heber C. Kimball was, and some one pointed me out to him. I was sitting on the ground. When he came up to me, he said, "Brother Heber, what do you think of Joseph Smith, the fallen prophet, now? Has he not led you blindfolded long enough? Look and see yourself poor, your family stripped and robbed, and your brethren in the same fix. Are you not satisfied with Joseph?" I replied, "Yes, I am more satisfied a hundred fold than I was before; for I see you in the very position that he foretold you would be in--a Judas to betray your brethren, if you did not forsake your adultery, fornication, lying and abominations. Where are you? What are you about--you, and Hinkle, and scores of others? Have you not betrayed Joseph and his brethren into the hands of the mob, as Judas did Jesus? Yes, verily, you have! I tell you 'Mormonism' is true, and Joseph is a true Prophet of the living God, and you with all others that turn therefrom will be damned and go to hell, and Judas will rule over you!" Soon after this, when things began to be a little more quiet, I desired to go to my home to get something to eat, many of us not having eaten any food for twenty-four hours. I asked some of the mob standing near if I could have the privilege of going to my house, a little distance off. They referred me to their captain, who was Bogart, the Methodist preacher. I went to him and told him what I wanted. He first spoke of sending some one with me, as I would be liable to be shot if found alone. In a short time, however, he said, "I will go with you." He went down to my house, and my wife got some dinner and he ate with me; then we returned, and I again took my seat on the ground with my brethren who were under guard. The next day I was permitted to return to my home, but told that I need not try to leave the city as it was surrounded with a strong guard to prohibit any one leaving the place. The mob were engaged taking every man a prisoner who seemed to have any influence, and putting him in chains to await a trial. It was rumored that all the men who were in the Crooked River battle would be taken prisoners; therefore, many of them fled to the north before the guards were placed around the city. The 6th of November, General Clark delivered his noted extermination speech, and read over the names of fifty-six brethren who were made prisoners, to await a trial for something they knew not what. In order that the tyrant may not be forgotten, I insert a portion of his speech: "GENTLEMEN:--You whose names are not attached to this list of names, will now have the privilege of going to your fields, and of providing corn, wood, etc., for your families. Those who are now taken will go from this to prison, be tried and receive the due demerit of their crimes; but you, (except such as charges may hereafter be preferred against,) are at liberty, as soon as the troops are removed that now guard the place, which I shall cause to be done immediately. It now devolves upon you to fulfil a treaty that you have entered into, the leading items of which I shall now lay before you. The first requires that your leading men be given up to be tried according to law; this you already have complied with. The second is, that you deliver up your arms; this has been attended to. The third stipulation is that you sign over your properties to defray the expenses of the war. This you have also done. Another article yet remains for you to comply with--and that is, that you leave the State forth with. And whatever may be your feelings concerning this, or whatever your innocence, it is nothing to me. General Lucas (whose military rank is equal with mine,) has made this treaty with you; I approve of it. I should have done the same had I been here. I am therefore determined to see it executed. The character of this State has suffered almost beyond redemption, from the character, conduct and influence that you have exerted; and we deem it an act of justice to restore her character to its former standing among the States by every proper means. The orders of the governor to me were, _that you should be exterminated, and not allowed to remain in the State_. And had not your leaders been given up, and the terms of the treaty complied with, before this time you and your families would have been destroyed, and your houses in ashes. There is a discretionary power vested in my hands, which, considering your circumstances, I shall exercise for a season. You are indebted to me for this clemency. I do not say that you shall go now, but you must not think of staying here another season or of putting in crops; for the moment you do this the citizens will be upon you; and if I am called here again in case of non-compliance of a treaty made, do not think that I shall do as I have done now. You need not expect any mercy, but _extermination, for I am determined the governor's order shall be executed_. As for your leaders, do not think, do not imagine for a moment, do not let it enter into your minds, that they will be delivered and restored to you again, for _their fate is fixed, their die is cast, their doom is sealed_. I am sorry, gentlemen, to see so many apparently intelligent men found in the situation that you are; and oh! if I could invoke that Great Spirit, THE UNKNOWN GOD, to rest upon and deliver you from that awful chain of superstition, and liberate you from those fetters of fanaticism with which you are bound--that you no longer do homage to a man. I would advise you to scatter abroad, and never again organize yourselves with Bishops, Presidents, etc., lest you excite the jealousies of the people and subject yourselves to the same calamities that have now come upon you. You have always been the aggressors--you have brought upon yourselves these difficulties, by being disaffected, and not being subject to rule. And my advice is, that you become as other citizens, least by a recurrence of these events you bring upon yourselves irretrievable ruin." He also said, "You must not be seen as many as five together; if you are, the citizens will be upon you and destroy you, but you should flee immediately out of the State. There is no alternative for you but to flee; you need not expect any redress; there is none for you." I was present when that speech was delivered, and I can truly say that he is a liar and the truth is not in him, for not one of us had made any such agreement with Lucas, or any other person. What we did was by compulsion in every sense of the word; and as for General Clark and his unknown god, they had nothing to do with our deliverance; but it was our Father in heaven, the God of Abraham, of Isaac and of Jacob, in whom we trust, who liveth and dwelleth in the heavens; and the day will come when our God will hold him in derision, with all of his coadjutors. CHAPTER XII. PERILS OF THE PEOPLE--CHEERFULNESS OF THE SAINTS AMIDST THEIR TROUBLES--VISIT OUR BRETHREN IN PRISON--APOSTLES ORDAINED--MOCK DISTRIBUTION OF STATE APPROPRIATION--LETTER FROM JOSEPH SMITH AND BRETHREN IN PRISON--INDIFFERENCE OF STATE OFFICIALS TO OUR APPEALS--WORD OF THE LORD TO ME. One afternoon, I sent my son William a short distance on an errand, when, on his return, one of the guards drew up his rifle and threatened to blow out his brains if he stepped one inch further towards the house. Through the agency of some of my brethren, I was notified of it. I went to the man and spoke to him in a friendly manner, and conversed with him about the beautiful country, it being more beautiful than England and the nations I had been traveling in. He became very much interested, and in a short time I pointed out my son William, who had stood still for some time after being warned not to approach, and was cold, as it was then dusk and the weather severe. Said I, "That is my son." "Oh!" he said, "if that is one of your sons, he may pass; he may go home." Afterwards the man left his post and came to my house and spent the evening and several times afterwards, and became very friendly, and told me he wished I would leave the "Mormons," as he liked me, and could not bear the thought of my following them with my family, for we were too good for them. I merely mention this to show the perils we were in, men, women and children, with death and destruction waiting on us, and this spirit aroused by apostates. The murders, house burnings, robberies, rapes, drivings, whippings, imprisonments, chainings and other sufferings and cruelties inflicted upon the people of God under illegal orders of Missouri's executive, have been only in part laid before the world, and form a page in history unparalleled in the records of religious persecution. This historic page alone can credit Lilburn W. Boggs and his minions with feeding the ministers of the proscribed religion on the flesh of their murdered brethren, the odium of which crime is shared fully by the professed ministers of different denominations who participated in these vile atrocities! If hell can furnish a parallel, where is it? For me to undertake to write what I saw, and felt and realized, I should utterly fail for lack of ability; I must let eternity reveal the scenes of those days. I can say before God, angels, heaven and earth, that I am innocent of violating any law of the State of Missouri, and I can say that my brethren are as pure and clean as I am, innocent and virtuous, true to their God and their country. With the measure they meted to the Latter-day Saints, it shall be measured to them again, or upon all those who had a hand in our persecution and expulsion, and those who consented to it, four fold, full, pressed down, and running over shall be their portion; and as the Lord God Almighty liveth, I shall live to see it come to pass. [A] [Footnote A: Elder Kimball lived to see the fulfillment of this prophecy.] When we walked up to sign the deeds of trust to pay these assassins for murdering our brethren and sisters and their children, ravishing some of our sisters to death, robbing us of our lands and possessions and all we had on earth, and other such _services_, they expected to see us cast down and sorrowful; but I testify as an eye-witness that the brethren rejoiced and praised the Lord and kicked up their heels, and thanked God, taking joyfully the despoiling of their goods. There were judges, magistrates and Methodist, Presbyterian, Campbellite and other sectarian priests who stood by and saw all this going on, exulting over us, and it seemed to make them more angry that we bore our misfortunes so cheerfully. Judge Cameron said, with an oath, "See them creatures laugh and kick up their heels! They are whipped but not conquered." I have no doubt that I would have been taken a prisoner had the mob known me, but I had not been there but three weeks when the mobbing commenced, and was only known by the brethren, and many of them I had not seen during my brief residence there. The mob had not become acquainted with Brother Brigham, either, as he lived three or four miles from the city on Mill Creek. After the mob departed, I accompanied Brother Brigham to Richmond jail to see our brethren. We found Joseph, Hyrum, Sidney and others chained together in one room, and others confined in other places among the worst demons living out of hell. We scarcely had the privilege of speaking to our brethren more than to say, "How do you do?" every eye being upon us with suspicion. We put up at a public house for the night, and I bear testimony, from our feelings and the spirit manifested in that house, that there were legions of devils present. I do not think that either of us slept any that night. On the 13th of December, Elder Brigham Young and I reorganized the High Council at Far West, when we expressed our fellowship with all those who desired to do right, and filled the vacancies occasioned by those brethren who had to flee from Missouri to save their lives. On the 19th of December, 1838, Brother Brigham and I ordained Elders John Taylor and John E. Page Apostles. The legislature of the State of Missouri appropriated two thousand dollars, to be distributed among the people of Daviess and Caldwell Counties, the "Mormons" not excepted. Judge Cameron, Mr. McHenry and others attended to the distribution. Judge Cameron drove in the hogs belonging to the brethren (many of which were identified), shot them down in the street, and without further bleeding, they were half dressed, cut up and distributed by Mr. McHenry to the poor, at the rate of four and five cents per pound, which, together with a few pieces of refuse calicoes at double and treble prices, soon consumed the appropriation. I received the following letter from the Prophet and his brethren while they were in prison. "LIBERTY, "Jan. 16th, 1839. "BROTHERS H. C. KIMBALL AND B. YOUNG: "_Joseph Smith, Jun., Sidney Rigdon and Hyrum Smith, prisoners for Jesus' sake, send greeting_:--In obedience to your request in your letter, we say to you as follows: It is not wisdom for you to go out of Caldwell with your families yet for a little season; until we are out of prison; after which you may act at your pleasure; but though you take your families out of the State, it will be necessary for you to return, and leave as before designed, on the 26th of April. "Inasmuch as we are in prison, for a little season, if need be, the management of the affairs of the Church devolves on you, that is the Twelve. "The gathering of necessity is stopped; but the conversion of the world need not stop, but under wise management can go on more rapidly than ever. "Where churches are built, let them continue where they are, until a door is open to do otherwise, and let every Elder occupy his own ground, and when he builds a church, let him preside over it, and let not others run in to trouble him; and thus let every man prove himself unto God, that he is worthy. If we live, we live; and if we die for the testimony of Jesus, we die; but whether we live or die, let the work of God go on. "Let the churches in England continue there till further orders--till a door can be opened for them, except they choose to come to America, and take their chance with the Saints here. If they will do that, let them come; and if they choose to come, they would do well to send their wise men before them, and buy out Kirtland, and the regions round about, or they may settle where they can till things may alter. "It will be necessary for you to get the Twelve together, ordain such as have not been ordained, or at least such of them as you can get, and proceed to regulate the Elders as the Lord may give you wisdom. We nominate George A. Smith and Lyman Sherman to take the places of Orson Hyde and Thomas B. Marsh. "Brethren, fear not, but be strong in the Lord and in the power of His might. What is man that the servant of God should fear him, or the son of man, that he should tremble at him. Neither think it strange concerning the fiery trials with which we are tried, as though some strange thing had happened unto us. Remember that all have been partakers of like afflictions. Therefore, rejoice in our afflictions, by which you are perfected and through which the Captain of our Salvation was perfected also. Let your hearts and the hearts of all the Saints be comforted with you, and let them rejoice exceedingly, for great is our reward in heaven, for so the wicked persecuted the prophets which were before us. America will be a Zion to all that choose to come to it; and if the churches in foreign countries wish to come, let them do so. Say to brother P. P. Pratt that our feelings accord with his; he is as we are, and we as he. May peace rest upon him in life and in death. "Brethren, pray for us, and cease not till our deliverance comes, which we hope may come. We _hope_, we say, for our families' sake. "Let the Elders preach nothing but the first principles of the gospel, and let them publish our afflictions--the injustice and cruelty thereof, upon the house tops. Let them write it and publish it in all the papers where they go. Charge them particularly on this point. "Brethren we remain yours in hope of eternal life, "SIDNEY RIGDON. "JOSEPH SMITH JR. "HYRUM SMITH. "N. B. Appoint the oldest of those of the Twelve, who were first appointed, to be the president of your quorum. "J. S. "S. R. "H. S." On the 7th of February, 1839, I accompanied Brother Brigham to Liberty, to visit Joseph and the brethren in prison. We had the privilege of going in to see and converse with them. We stayed at Liberty over night, and the next morning we were permitted to visit the prisoners again, while they were at breakfast. We returned during the day to Far West. When we left there, Lyman Sherman was somewhat unwell, and in a few days after our return he died. We did not notify him of his appointment. I fitted up a small wagon, procured a span of ponies, and sent my wife and three children out of the State in company with Brother Brigham Young and his family, and several others, who left Far West February 14th. Everything my family took with them out of Missouri, could have been packed on the backs of two horses; the mob took all the rest. Being a stranger in Missouri, I was requested by Joseph, Brigham and others to tarry and assist the committee in getting the brethren and families out of the State, and in waiting upon those brethren who were confined in prison. On the 12th of March, I wrote to Joseph Fielding, Liverpool, England, saying: "I have only received two letters from you since I have come here. If you knew the feelings I have for the welfare of that people, your pen would not be so idle. May God stir you up to diligence to feed the sheep of God; for they are children of my begetting through the gospel. Think it not strange that I speak thus; for you know the feelings that a father has for his children. "Now, brethren, be faithful and visit the churches, and exhort the Saints to be faithful in all things, and not lay down their watch for a moment; for there is great danger of falling beneath the powers of darkness. Don't think hard of me, brethren, for my plainness, for I am a plain man, and God requires it of me, and the same of you. Don't keep the Saints in ignorance of those things I have made you acquainted with--that is, our sufferings, for they will know them when I come, and they will have to pass through similar scenes. Don't be selfish; for it will not impoverish you to tell them all that I tell you. "Your sister Mary left here about eight weeks ago, also the rest of the wives of the prisoners, thinking that they would be out in a few days. There are ten in prison; they are all well and in good spirits. I am going to see them to-morrow if the Lord will. "Mobs are common in this country; it is getting so that there is no safety anywhere in this land. Prepare yourselves for trouble wherever you go, for it awaits you and all others that love the Lord and keep His commandments. "Brethren, I want you to go to the north where Brother Russell labored, and see what situation the Saints are in, for I have some fears about them. Go and strengthen them in the name of the Lord. * * * * * * "Brethren, I can truly say that I have never seen the Church in a better state since I have been a member of it. What there are left are firm and steadfast, full of love and good works. They have lost all their earthly goods, and are now ready to go and preach the gospel to a dying world. We have ordained about one hundred Elders into the Seventies. There are about one hundred and fifty who have gone into the vineyard this winter to preach the gospel, and many more will go in the spring, and several will come to England with me in the summer or fall. Elder Rigdon was bailed out of prison, and has left Missouri. About ten thousand had gathered to this State. By the 1st of May next there will not be one left who has any faith. Not one-fourth part had any teams to move with, and we had two hundred miles to travel before we could get out of the State. I think their deliverance is a great miracle." About this time, Orson Hyde came to me, feeling very sorrowful for the course he had pursued the past few months. He said it was because of fear, and that he lamented his folly, and he asked me what he should do. I told him to give up his school, remove his family and gather with the Church. He wanted to know if I thought the brethren would forgive him. I said, "Yes." He then asked, "Will you defend my case?" and I promised him I would. On the 15th, the Prophet Joseph and others petitioned Judge Tompkins, or either of the supreme judges of the State of Missouri, for a States writ of _habeas corpus_, that he and his brethren might be brought before either of those judges, that justice might be administered. I was requested by Joseph to go to Jefferson and present the petition. Theodore Turley accompanied me. We took copies of the papers by which the prisoners were held, with the petition to the supreme judges, and immediately started a distance of three hundred miles. We visited the judges, and laid the whole matter before them individually, according to our best ability. Neither of them would take any action in the case, although they appeared friendly and acknowledged that they were illegally imprisoned. We also presented a petition to the secretary of state, the governor being absent. He appeared very kind, but like the other officers, he _had no power to do good_. We immediately returned to Liberty, where we arrived on the 3rd, and made Joseph and the prisoners acquainted with the result of our mission--through the gate of the dungeon, as we were not permitted to enter the prison. Joseph told us to be of good cheer, for the Lord would deliver him and his brethren in due time. He also told us to advise the brethren to keep up their spirits, and get all the Saints away as fast as possible. In company with Brother Turley, I visited Judge Austin A. King, who was vexed at us for presenting his illegal papers to the supreme judges. He treated us very roughly. I returned to Far West April 5th, and remained a few days. My family having been gone about two months (during which time I heard nothing from them), our brethren being in prison, and death and destruction following us wherever we went, I felt very sorrowful and lonely. While in this condition, the following words came to my mind, and the Spirit said unto me, "write." I obeyed by taking a piece of paper and writing on my knee, as follows: "FAR WEST, "April 6, 1839. "_A Word from the Spirit of the Lord to My Servant Heber C. Kimball_: "Verily, I say unto my servant Heber, thou art my son in whom I am well pleased; for thou art careful to hearken to my words, and not transgress my law nor rebel against my servant Joseph Smith; for thou hast a respect to the words of mine anointed, even from the least to the greatest of them; therefore, thy name is written in heaven, no more to be blotted out forever, because of these things; and this spirit and blessing shall rest down upon thy posterity forever and ever; for they shall be called after thy name, for thou shalt have many more sons and daughters, for thy seed shall be as numerous as the sands upon the sea shore. Therefore, my servant Heber, be faithful; go forth in my name and I will go with you, and be on your right hand and on your left, and my angels shall go before you and raise you up when you are cast down and afflicted. Remember that I am always with you, even to the end; therefore, be of good cheer, my son, and my Spirit shall be in your heart, to teach you the peaceable things of the kingdom. Trouble not thyself about thy family, for they are in my hands; I will feed them and clothe them and make unto them friends. They never shall want for food nor raiment, houses nor lands, fathers nor mothers, brothers nor sisters; and peace shall rest upon them forever, if thou wilt be faithful and go forth and preach my gospel to the nations of the earth; for thou shalt be blessed in this thing. Thy tongue shall be loosed to such a degree that has not entered into thy heart as yet, and the children of men shall believe thy words, and flock to the water, even as they did to my servant John; for thou shalt be great in winning souls to me, for this is thy gift and calling. And there shall be no gift withheld from thee, if thou art faithful; therefore, be faithful, and I will give thee favor in the eyes of the people. Be humble and kind, and thou shalt obtain kindness; be merciful, and thou shalt obtain mercy; and I will be with thee even unto the end. Amen." CHAPTER XIII. FINAL EXPULSION FROM FAR WEST--DESTRUCTION OF PROPERTY--ESCAPE OF JOSEPH SMITH AND BRETHREN--ATTEMPT TO VISIT PARLEY P. PRATT AND BRETHREN IN PRISON--FORCED TO FLEE TO ESCAPE MOB VIOLENCE--ASSEMBLY OF APOSTLES AND OTHERS ON TEMPLE SITE ACCORDING TO REVELATION--ARRIVAL IN ILLINOIS--WORD OF THE LORD FULFILLED. Judge King having ordered the removal of the prisoners from Liberty to Daviess County, fearing that we might get a change of venue to some other place, Brother Daniel Shearer and I were appointed to visit Judge Hughes, who had formerly been an Indian agent, and get him to go to Daviess and attend the sitting of the court there. He expressed himself in friendly terms towards Joseph and the brethren. Being a very rough man in his language, he cursed the judges and the governor and everybody else that would not step forward and help our friends out of the hands of their persecutors, for he did not believe they were guilty of any of the crimes alleged against them. Said he, "There is no proof that these men have committed any crime worthy of imprisonment or death, and the Mormons have been treated mean." Looking us directly in the eye, he said, with an oath, "Look at their eyes; see how bright and keen they are! They are whipped but not conquered; you can see that in their eyes." There were several men in Liberty who were very friendly to the brethren. I called on them when I went there and they treated me with great civility. Among these were General Doniphan and Atchison and the keeper of the tavern where I put up at, and several of the foremost men who belonged to the masonic fraternity. Those men whom I have named, and several others, revolted at the scenes enacted against the "Mormons," and would have liberated the brethren, had it not been for the "outside pressure," that is, the strong prejudices imbibed by the people generally against us, and their blood-thirsty desire to kill the Prophets. I sent one hundred dollars by Brother Stephen Markham to Joseph, and also various sums at different times by other individuals. The mob continued to threaten the few Saints who remained in Far West, and accordingly on the 14th of April, 1838, the committee, who had been left there to look after the wants of the poor, removed thirty-six of the helpless families into Tenney's grove, about twenty-five miles from Far West. I was obliged to secrete myself in the corn-fields and woods during the day and only venture out in the evening, to counsel the committee and brethren in private houses. On the morning of the 18th, as I was going to the committee room to tell the brethren to wind up their affairs and be off, or their lives would be taken, I was met on the public square by several of the mob. One of them asked, with an oath, if I was a "Mormon." I replied, "I am a 'Mormon.'" With a series of blasphemous expressions, they then threatened to blow my brains out, and also tried to ride over me with their horses, in the presence of Elias Smith, Theodore Turley and others of the committee. It was but a few minutes after I had notified the committee to leave before the mob gathered at the tithing house, and began breaking clocks, chairs, windows, looking-glasses and furniture, and making a complete wreck of everything they could move, while Captain Bogart, the County judge, looked on and laughed. A mobber named Whittaker threw an iron pot at the head of Theodore Turley and hurt him considerably, when Whittaker jumped about and laughed like a mad man; and all this at the time when we were using our utmost endeavors to get the Saints away from Far West. The brethren gathered up what they could, and fled from Far West in one hour. The mob staid until the committee left, and then plundered thousands of dollars worth of property which had been left by the brethren and sisters to assist the poor to remove. One mobber rode up, and, finding no convenient place to fasten his horse to, shot a cow that was standing near, while a girl was milking her, and while the poor animal was struggling in death, he cut a strip of her hide from the nose to her tail, to which he fastened his halter. During the commotion of this day, a great portion of the records of the committee, accounts, history, etc., were destroyed or stolen. Hearing that Joseph and his brethren had escaped from their guard while they were on their way from Daviess to Boone County, to which place they had obtained a change of venue, I called on Shadrach Roundy, with whom I started immediately towards Quincy, Illinois. On reaching Keetsville I stopped at the house of Colonel Price. The Colonel hearing of my arrival, came directly into the house, and, discovering who I was, said, "Joseph and Hyrum Smith and the other prisoners have escaped." I enquired what he knew about them, and he answered, "Their guard took breakfast here this morning. They have turned back, saying they were going back to Richmond, by way of Tenney's grove. I know that the guards have been bribed, or they would evince more interest in pursuing them." After we had partaken of refreshments, Brother Roundy and I pursued our course towards Quincy about fourteen or fifteen miles, when, being thoroughly satisfied that the prisoners had escaped, we turned back towards Far West. When we arrived at Tenney's grove, a man came to me and presented an order drawn on me, by Joseph Smith, for five hundred dollars, saying it was for horses furnished him. I immediately raised four hundred dollars and paid him, when he proceeded to Richmond, Ray County, where he paid out the money to secure some of the lands that we had been driven from. Brother Roundy and I started a few hours afterwards for Richmond, being on our way to Far West, for the purpose of visiting Parley P. Pratt and others in jail. On our arrival at Richmond, I went directly to the prison to see Parley, but was prohibited by the guard, who said they would blow my brains out if I attempted to go near him. In a few minutes, Sister Morris Phelps came to me in great agitation and advised me to leave forthwith, as Brother Pratt had told her that a large body of men had assembled with tar, feathers and a rail, who swore they would tar and feather me, and ride me on the rail. They suspected I was the one who had assisted Joseph and the other prisoners to escape. I immediately informed Brother Roundy, and we jumped on our horses and fled towards Far West, which was forty miles distant. We rode all night and reached Far West about the break of day. Expecting Brother Brigham Young and the Twelve to arrive there that day, I kept myself concealed in the woods, and passed around the country notifying the brethren and sisters to be on hand at the appointed time to witness the work upon the temple. On the night of April 25th, which was pleasant, clear and moonlight, Elders Brigham Young, Orson Pratt, John E. Page, John Taylor, Wilford Woodruff, George A. Smith and Alphens Cutler arrived from Quincy, Illinois, and rode into the public square early on the morning of the 26th. All seemed still as death. We held a conference at the house of Brother Samuel Clark, cut off thirty-one persons from the Church, and then proceeded to the building spot of the Lord's house, where, after singing a hymn on the mission of the Twelve, we recommenced laying the foundation, agreeable to the revelation given July 8th, 1838, by rolling a stone, upwards of a ton in weight, upon or near the south-east corner. We ordained Wilford Woodruff and George A. Smith, who had been previously nominated by the First Presidency, accepted by the Twelve, and acknowledged by the Church at Quincy, members of the quorum of the Twelve Apostles. We ordained as Seventies, Darwin Chase and Norman Shearer, who had been liberated from Richmond prison two days previously, where they had been confined about six months for the cause of Christ. The Twelve then, individually called upon the Lord in prayer in the following order: Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page, John Taylor, Wilford Woodruff and George A. Smith, kneeling on the corner stone; after which "Adam-ondi-Ahman" was sung, when the Twelve took leave of the Saints, agreeable to the revelation. The brethren wandered among our deserted houses, many of which were in ruins, and saw the streets in many places grown over with grass. We went to Father Clark's, got breakfast, and before sunrise we departed. We rode thirty miles that day, and camped at night with the families of Elders Clark and Turley. On arriving at Quincy on the 2nd of May, I found my family well and in good spirits; and on reading the words of inspiration which I had written, my wife bore record to the truth of that part which says, "Trouble not thyself about thy family, for they are in my hands. I will feed them and clothe them and make unto them friends," etc. I learned from her that my family continued with Brother Brigham until they crossed the Mississippi to the town of Atlas, in Illinois, where, through the instrumentality of George Pitkin, my wife got introduced to a Widow Ross, who let her have a comfortably-fitted-up room, and the privilege of cooking by her fire, and who was as kind to her as an own mother or sister. Here my wife tarried seven weeks, and only had to pay fifty cents a week. At the end of that time, John P. Greene came with his wagon and horses and carried my family up to Quincy, forty miles, and rented a good room where I found her. She had had no lack of friends and had every comfort bestowed upon her that she could have had among her own kindred; and I can say in my heart, God bless all who aided and assisted my family. Jesus says every man shall be rewarded for every good deed that he doeth and even if a man giveth a cup of cold water to a disciple he shall receive a disciple's reward. In relation to that part of the Lord's word to me which said I should have many sons and daughters, my wife was rather in doubt, as she considered she was too advanced in years, and the thought had never entered our minds that the Lord would establish in this Church the doctrine of plurality of wives in my day; still I believed it would be restored to the earth in some future time. CHAPTER XIV. JOYFUL MEETING WITH JOSEPH--FIRST CONFERENCE IN ILLINOIS--FIRST VISIT TO COMMERCE--MY IMPRESSION CONCERNING THE NEW GATHERING PLACE--MY RECOMMEND--STRUGGLE WITH EVIL SPIRITS--JOSEPH SMITH'S EXPERIENCE WITH EVIL SPIRITS--P. P. PRATT'S ESCAPE FROM PRISON--BUILDING HOUSES--PROSTRATED WITH SICKNESS--REMARKABLE MANIFESTATION OF THE GIFT OF HEALING. On the 3rd of May, 1839, in company with Elders Brigham Young, O. Pratt, John Taylor, W. Woodruff and George A. Smith, I rode four miles to Mr. Cleaveland's, to visit Joseph and Hyrum, who were as glad to see us as we were to see them once more enjoying their liberty. I spent the day with them and it was one of the greatest days of rejoicing in my life to once more have the privilege of conversing with the Prophet in freedom. The next day I attended a general conference of the Church near Quincy, at which the Saints from all the regions round about assembled. It was a time which will long be remembered by the Saints, being the first conference held after their expulsion. The cases of Brothers William Smith and Orson Hyde were brought up. I had previously informed Brother Hyrum Smith of Orson Hyde's feelings of repentance, and desire to return to the Church. Hyrum partook of the spirit, and when Joseph presented the name of Orson Hyde before the Church, Hyrum and I plead for him according to the spirit that was in us. Joseph then remarked, "If my brother Hyrum and Heber C. Kimball will defend Orson Hyde, I will withdraw my motion." The conference granted them the privilege of appearing personally before the next conference of the Church, to give an account of their conduct, but required that in the meantime they both be suspended from executing the functions of their office. The conference sanctioned the proceeding of the Twelve on the temple block at Far West, on the 26th of April, and also the intended mission of the Twelve to Europe. The conference continued for three days, and a most agreeable time was enjoyed. Elder Rigdon was appointed delegate to go to Washington and lay the grievances of the Saints before the general government, and it was also resolved that a number of Elders should accompany the Twelve on their mission to Europe. On Sunday, the 12th of May, I went up to Commerce, in company with some of the Twelve, in a wagon. On the 25th I crossed the river with several of my brethren and spent the day in council with Joseph and others. While crossing the Mississippi, I was standing by the railing of the boat, looking at the beautiful site of Nauvoo, and remarked, "It is a very pretty place, but not a long abiding place for the Saints." These remarks reached the ears of Elder Rigdon and family, and caused them to feel somewhat sad, as they were well situated in a nice stone house. When we met in council, in the house of Joseph Smith, Elder Rigdon said he had some feelings toward Elder Kimball, and added, "I should suppose that Elder Kimball had passed through sufferings and privations and mobbings and drivings enough to learn to prophesy good concerning Israel." I saw that I was likely to receive quite a chastisement from Elder Rigdon, and knowing his peculiar temperament, I arose and said, "President Rigdon, I'll prophesy good concerning you all the time if you can get it!" On hearing that, Joseph had a hearty laugh with the brethren, and Elder Rigdon yielded the point. I here insert a recommend from the Presidency: "_To the Saints Scattered Abroad, to the Nations of Europe and to the World_: "Be it known unto you that Heber C. Kimball is fully authorized to preach the gospel of Jesus Christ, and his testimony can be relied on. He is a man of unexceptionable character, and received his authority and Priesthood from under the hands of the presiding authorities of the Church of Jesus Christ of Latter-day Saints, who were called by actual revelation from God. Therefore, God will bless him, and bear record by His power, thereby confirming his word and ministry. Thus testifieth your humble servants, "SIDNEY RIGDON, "HYRUM SMITH, "JOSEPH SMITH, JR. "QUINCY, ILL., June 3, 1839." I wrote to P. P. Pratt, giving him the particulars of our conference at Far West on the 26th of April, and the resolution that the Twelve should have their shackles taken off, that they might go forth into the world to preach the gospel, and that the Bishops were to provide for our families, etc. I also added, "The Presidency feel well towards you. They say you must come out of that place, and so I say; for I do not feel as though I can go to England until I take you by the hand. When this takes place my joy will be full. Be of good cheer, brother; a few days now, and you shall see the salvation of God; and I shall see you in other lands, publishing peace to the captives. My determination is to be a man of God, and to try to save souls from their sins, let others do as they may. I will try to keep my eye on the mark, that is, Christ, the Son of the living God, His grace assisting me. The Twelve have all left Quincy. Orson is about twenty-five miles from here. Whatever you do, do quickly!" Joseph advised those of the Twelve whose families were not at Commerce to remove them immediately to the new gathering place. I accordingly went to Quincy and removed my family up to a place belonging to Brother Bozier, about one mile from Commerce, where I pulled down an old stable and laid up the logs at the back end of the Bozier house, putting a few shakes on to cover it; but it had no floor or chinking. In this condition I moved my family into it. Whenever it rained the water stood nearly ankle deep on the ground in the house. There were some half-a-dozen families in the Bozier house. The 25th, 26th and 27th of June I spent in council with the Presidency and Twelve, and received much valuable instruction from the Prophet. At this conference Orson Hyde appeared, made a humble confession, and was restored to the Priesthood. One night I was awakened out of my sleep by my wife making a noise as though she was nearly choking to death. I inquired the cause, and she replied that she had dreamed that a personage came and seized her by the throat and was choking her. I immediately lit a candle and saw that her eyes were sunken and her nose pinched in as though she was in the last stage of the cholera. I laid hands upon her and rebuked the evil spirit in the name of Jesus, and by the power of the holy Priesthood commanded it to depart. In a moment afterwards I heard some half a dozen children in different parts of the Bozier house crying as if in great distress. The cattle also began to bellow, the horses neighed, the dogs barked, the hogs squealed, the hens cackled and roosters crowed, and everything around seemed in great commotion. In a few minutes afterwards I was sent for to lay hands upon Sister Patten, the widow of David W. Patten, who was living in the room adjoining mine, and who was seized in a similar manner to my wife. My wife continued quite feeble for several days from the shock. One day while visiting Joseph, he took me for a walk by the river side, when he requested me to relate the occurrence at Brother Bozier's. After I had done so, I also told him the vision of evil spirits in England, on the opening of the gospel to that people. After I had done this, I asked him what all these things meant, and whether or not there was anything wrong in me. He said: "No, Brother Heber; at that time, when you were in England, you were nigh unto the Lord, there was only a veil between you and Him, but you could not see Him. When I heard of it, it gave me great joy; for I then knew that the work of God had taken root in that land. It was this that caused the devil to make a struggle to kill you." Joseph then said the nearer a person approached to the Lord, the greater power would be manifest by the devil to prevent the accomplishment of the purposes of God. He also gave me a relation of many contests that he had had with Satan, and his power that had been manifested from time to time since the commencement of bringing forth the Book of Mormon. I will relate one circumstance that took place in Far West, in a house which Joseph had purchased, which had been formerly occupied as a public house by some wicked people. A short time after he had moved into it, one of the children was taken very sick. He laid his hands upon the child, when it got better. As soon as he went outside, the child was taken sick again. He again laid his hands upon it, so that it again recovered. This transpired several times, and Joseph inquired of the Lord what it all meant, when he had an open vision, and saw the devil in person, who contended with Joseph face to face for some time. He said it was his house, it belonged to him, and Joseph had no right there. Then Joseph rebuked Satan in the name of the Lord, and he departed and troubled the child no more. On the 2nd of July, I went with Joseph, Hyrum, Sidney and others over the river to Montrose, after which we rode four miles and looked at the site for the town of Zarahemla. We dined at Brother Woodruff's. After dinner we all went to President Brigham Young's, where Brothers Woodruff and George A. Smith were blessed as two of the Twelve Apostles. Brother Hyrum Smith gave the Twelve some good advice on the nature of their mission--to practice prudence and humility in their preaching, and to strictly hold on to the authority of the Priesthood. Brother Joseph taught many glorious things and important principles to benefit and bless them on their mission; advising them to observe charity, wisdom and a fellow feeling for each other under all circumstances. He also unfolded the keys of knowledge, to detect Satan, and preserve us in the favor of God. On Sunday, the 7th of July, I was present at a large meeting of the Saints in the open air to listen to the farewell addresses of the Twelve. Many were present who did not belong to the Church. After the meeting was dismissed three persons went forward and were baptized and confirmed. On the 10th of July, Elder P. P. Pratt returned from his imprisonment in Missouri. When I heard that he was in Quincy I went there and assisted him and his brother Orson up to Commerce. His escape caused much rejoicing among the Saints. In a few days afterwards he and I purchased from Hyrum Kimball five acres each of woodland, situated one mile from the river, and went to work to cut each a set of logs to build a house 14 by 16 feet, which we cut in one day. We then invited some of the old citizens, such as Brother Bozier, 'Squire Wells, Louis Robinson and others, to come and assist us to put them up, as our people were mostly prostrate with sickness. I got a man to assist me to hew puncheons for the floor, and to make some shakes, that is, strips of timber similar to barrel staves, with which to cover the roof. I also drew the rock and built a chimney, and just got it built to the ridge of the house, when I was stricken down with the chills and fever. My wife was also laid prostrate with the same. A great amount of sickness prevailed among the inhabitants of Commerce, in consequence of the sufferings and hardships to which they had been subjected in being driven from Missouri; so that the time of those who were able to be about was generally spent in administering to the sick. Some had faith and were healed; to those who had not faith we administered mild herbs and nursed them as well as possible under the circumstances; but many died. On the morning of the 22nd, the Prophet Joseph Smith arose from his bed of sickness, when the power of God rested upon him, and he went forth administering to the sick. He commenced with the sick in his own house, then visited those who were tenting in his door-yard, commanding the sick in the name of the Lord Jesus Christ to arise from their beds and be made whole, and they were healed according to his words. He then went from house to house and from tent to tent, on the bank of the river, healing the sick by the power of Israel's God as he went among them. He did not miss a single house, wagon or tent, and continued this work up to the "Upper Stone House," where he crossed the river, accompanied by P. P. Pratt, O. Pratt, John Taylor, John E. Page and myself, and walked into the cabin of Brother Brigham Young, who was lying very sick, and commanded him in the name of the Lord Jesus to arise and be made whole. He arose, healed of his sickness, and accompanied Joseph and his brethren of the Twelve. They went into the house of Brother Elijah Fordham, who was insensible and considered by his family and friends to be dying. Joseph stepped to his bedside, looked him in the eye for a minute without speaking, then took him by the hand and commanded him in the name of Jesus Christ to arise from his bed and walk. Brother Fordham instantly leaped out of his bed, threw off all his poultices and bandages, dressed himself, called for a bowl of bread and milk, which he ate, and then followed us into the street. We then went into the house of Joseph B. Noble, who was also very sick, and he was healed in the same manner. Joseph spoke with the voice and power of God. When he had healed all the sick by the power given unto him, he went down to the ferry boat, when a stranger rode up almost breathless and said he had heard that "Jo" Smith was raising the dead and healing all the sick, and his wife begged of him to ride up and get Mr. Smith to go down and heal his twin children, who were about five months old. Joseph replied, "I cannot go, but will send some one." In a few minutes he said to Elder Woodruff, who lived in Montrose, "You go and heal those children. Take this pocket handkerchief, and when you administer to them, wipe their faces with it, and they shall recover." Brother Woodruff did as he was commanded, and the children were healed. The mob leaders when they saw men, whom they thought were dying, arise from their beds and pray for others, stood paralyzed with fear, yet those same men would have killed Joseph and his brethren if they had had an opportunity. Joseph recrossed the river and returned to his own house, and I went to my home, rejoicing in the mercies and goodness of God. This was a day never to be forgotten by the Saints, nor by the wicked, for they saw the power of God manifest in the flesh. CHAPTER XV. START UPON A MISSION UNDER DISTRESSING CIRCUMSTANCES--INCIDENTS OF THE JOURNEY--A DRUNKEN DOCTOR GIVES ME A TABLE-SPOONFUL OF MORPHINE--MY LIFE SAVED THROUGH THE PRAYER OF FAITH--BRETHREN LEAVE ME TO PROCEED TO KIRTLAND--THEIR FEAR THAT I WOULD DIE--I PREDICT THAT I WOULD RECOVER AND REACH KIRTLAND BEFORE THEM. On the 4th of August, the Saints met to partake of the sacrament, and received an exhortation from the Prophet, impressing upon them the necessity of being righteous and clean of heart before the Lord, and commanding the Twelve to go forth without purse or scrip; according to the revelations of Jesus Christ. My son David Patten was born during the night of the 23d in the log cabin which I had put up at the end of the Bozier house, and during the night we had a heavy thunder storm, but the hand of the Lord was over us. As soon as my wife was able, I moved my family into the log house that I had built. Being without a house, Brother Orson Pratt moved his family in with mine. On the 4th of September, President Brigham Young left his home at Montrose to start upon his mission to England. He was so sick that he was unable to go to the river, a distance of thirty rods, without assistance. After he had crossed the river, he rode behind Israel Barlow on his horse to my house, where he continued sick until the 18th. He left his wife sick with a babe only ten days old, and all his other children were sick and unable to wait upon one another. Not one of them was able to go to the well for a pail of water, and they were without a single change of clothes, for the mob in Missouri had taken nearly all he had. On the 17th, Sister Mary Ann Young got a boy to carry her up in his wagon to my house, that she might nurse and comfort Brother Brigham to the hour of starting. On the 18th, Charles Hubbard sent a boy with a wagon and span of horses to my house to start us on our journey. Our trunks were put into the wagon by some of the brethren who had come to bid us farewell. I went to my bed and shook hands with my wife, who was then shaking with the ague, and had two of our children lying sick by her side. I embraced her and my children, and bade them farewell. The only child well was little Heber Parley, and it was with difficulty that he could carry a couple of quarts of water at a time, to assist in quenching their thirst. With some difficulty we got into the wagon and started down the hill about ten rods. It seemed to me as though my very inmost parts would melt within me at the thought of leaving my family in such a condition, as it were almost in the arms of death. I felt as though I could scarcely endure it. I said to the teamster "hold up!" then turning to Brother Brigham I added, "This is pretty tough, but let's rise, and give them a cheer." We arose, and swinging our hats three times over our heads, we cried, "Hurrah, hurrah, hurrah for Israel!" My wife, hearing the noise, arose from her bed and came to the door to see what was up. She had a smile on her face. She and Sister Young then cried out to us, "Good bye; God bless you!" We returned the compliment, and were pleased to see that they were so cheerful. We then told the driver to go ahead. After this I felt a spirit of joy and gratitude at having the satisfaction of seeing my wife standing upon her feet, instead of leaving her in bed, knowing well that I should not see her again for two or three years. We were without purse or scrip, and were carried across the prairie, about fourteen miles, to a shanty near the railway, where Brother O. M. Duell lived. On arriving there, we were unable to carry our small trunks into the house, and Sister Duell, seeing our feeble condition, assisted the boy to carry them in. We were very much fatigued, and as soon as we got into the house Sister Duell made us a cup of tea; which revived us, and prepared a bed for us on a one-legged bedstead in a corner of the house, having two poles running from the house logs to the leg. In the course of the night our bedstead broke through, and we found ourselves on the floor, between the poles and the side of the house. The following day Brother Duell took us in his wagon to Lima, about twelve miles, when he left us. He gave each of us a dollar to assist us on our journey. Brother Bidwell then carried us in his wagon to John A. Mikesell's, near Quincy, about twenty miles. The fatigue of this day's journey was too much for our feeble health; we were prostrated, and obliged to tarry a few days in Quincy to recruit. The brethren preached a few times in a meeting house close to the Congregational church. The members of the latter church were in the habit of commencing their meetings at different hours from the brethren, but they took a notion to disturb us, by ringing their bell furiously after we had commenced our meetings. At one time Elder John E. Page preached so loud as to drown the noise of the bell, and this brought some hundreds, who otherwise would not have come, to meeting. I was prostrate with the chills and fever, and stayed most of the time at the house of Sisters Laura and Abigail Pitkin, who bestowed every kindness upon me they possibly could. Dr. Orlando Hovey, and Sister Staley and her daughter were also very kind in administering to me in my feeble condition. We left Quincy September 25th, feeling much better. My sorrow was great to see so many of our brethren there sick and dying, in consequence of being driven and exposed to hunger and cold. Brother Lyman Wight took us in a one-horse wagon to Brother Charles C. Rich's, at Burton; where we stayed through the night. Brother Wight predicted many good things, and left this blessing with us, when he bade us farewell. The following day while Brother Rich was taking us to Brother Wilbur's, the chills came on me again, and I suffered much pain and fatigue. On the 27th, Brother Wilbur took us in a buggy about twenty-five miles to the house of James Allred, in Pittsfield, and the following day Father Allred conveyed us to the place where Brother Harlow Redfield lived, where we preached to a small branch of the Church on Sunday, the 29th. On the 30th, Brother Rodgers carried Brother Brigham to Brother Decker's, and me to the house of Mr. Roswell Murray, my father-in-law. They were living within a few rods of each other, near Winchester, in Scott County. Here we also found a few brethren in the Church, who had been smitten and robbed of their property in Missouri, but were once more in comfortable circumstances and rejoicing in the Lord. On the 1st of October, we were conveyed to Lorenzo D. Young's, where we remained and recruited our strength until the 4th, when he conveyed us to Jacksonville. On the 5th, a sister in the Church hired a horse and buggy to take us to Springfield, a distance of thirty-five miles, and Brother Babcock drove for us. There we were kindly received by brethren, and nursed. Brother Brigham being confined to his bed by sickness, Brother Libeus T. Coon, who was practicing medicine, waited upon him. Here we found Brothers G. A. Smith, T. Turley and R. Hedlock. I went from house to house strengthening and comforting the brethren, and teaching them the things of the kingdom. I was so far recovered that I preached on the Sabbath, which caused a great feeling of love towards us. The Saints got a two horse wagon and harness for us, for which they paid fifty-five dollars, and also collected thirty-five dollars in money for the company. Judge Adams, of the supreme court, took me to his house. I stayed with him three nights and the greater part of three days, and he gave me five dollars when I left. While we remained at Springfield, the sisters fitted up a bed in the wagon for Brother Brigham to ride on, as he was unable to sit up. On the 11th of October, I resumed my journey, in company with Brothers Young, Turley, Smith and Hedlock. We traveled eight miles and put up at the house of Father Draper. When we went into the house, Brother George A. Smith, while stooping down to warm at the fire, dropped a small flask bottle, containing tonic bitters, out of his pocket on the hearth, and broke it. At this occurrence, Father Draper was very much astonished, and said, "You are a pretty set of Apostles, to be carrying a bottle of whisky with you!" We explained to him that the bottle contained some bitters which the brethren at Springfield had prepared for Brother George A., because of his sickness. This appeased his righteous soul, so that he consented to allow us to stay through the night. On the following day, we pursued our journey towards Terre Haute, most of the brethren being very sick. Owing to the bad roads, I walked most of the way. At might I slept in a wagon and caught cold. The next morning I had to go till twelve o'clock before I had anything to eat, and then it was transparent pork and corn dodger. My health again began to fail. The wagon broke down twice and the chills came on me about two in the afternoon and held me till night, then the fever held me all night. I had the chills and fever three days, and lost my appetite. The third chill was so severe that it seemed as though I could not live till night. We arrived at Terre Haute about dusk on the 17th. Brother Young and I put up at Dr. Modisett's, and the other brethren and Father Murray, my father-in-law, who had accompanied us on a visit to his friends in the east, stayed at Milton Stowe's, who lived in one of the doctor's houses. In the evening the doctor went to see them, as they were quite ill, and Brother Stowe was very poor. The doctor expressed great sympathy for them when he returned to his house, * * seeing them in ill health and lying on a straw bed on the floor. He shed many tears at thoughts of the brethren going under such suffering circumstances upon such a long mission; but he did not have quite sympathy enough to buy them a chicken to make them some broth, or even give them a shilling, although he was worth four or five hundred thousand dollars. He said his taxes amounted to over four hundred dollars a year. In the evening I became very ill. The doctor said he could give me something that would do me good and relieve me of my distress, and I would probably get a nap; but the old man was so drunk that he did not know what he did, and he gave me a table-spoonfull of morphine. His wife saw him pour it out; but dared not say a word, although she believed it would kill me. In a few minutes after I took it, I straightened up in my chair, complaining of feeling very strangely, and as though I wanted to lie down. On my attempting to go to the bed, I reeled and fell to the floor. There was hardly a breath of life in my body. Brother Brigham rolled me over on my back, put a pillow under my head and inquired of the doctor what he had given me, and then learned that he had given me morphine. I lay there for a long time; when I came to, Brother Brigham was attending to me with a fatherly care, and manifesting much anxiety in my behalf. I remarked, "Don't be scared; for I shan't die." In a short time after, he got me on the bed, and nursed me through the night. I commenced vomiting and continued doing so most of the night. He changed my under-clothes five times, and washed me each time previous to changing, as I was covered with a cold sweat. It was through the closest attention of Brother Young and the family that my life was preserved through the night. I was scarcely able to speak so as to be understood. In the morning, Brothers Smith, Turley, Hedlock and Father Murray came to see us, and the brethren laid their hands upon me and prayed for me. When they left they wept like children. Father Murray felt very sorrowful. Said he, "We shall never see Heber again; he will die." I looked up at them and said, "Never mind, brethren; go ahead, for Brother Brigham and I will reach Kirtland before you will." Brother Brigham gave them all the money we had except five dollars, and told them to take good care of the team and make all possible speed to Kirtland. They started the same day. In about an hour after their departure I arose from my bed. CHAPTER XVI. FURTHER INCIDENTS OF THE JOURNEY--MONEY INCREASED BY THE POWER OF GOD--ARRIVE AT KIRTLAND AHEAD OF BRETHREN, IN FULFILLMENT OF MY PREDICTION--SERVICES IN THE TEMPLE--VISIT MY OLD HOME AND MY RELATIVES--KIND TREATMENT--ARRIVE IN NEW YORK--JOYFUL MEETING WITH BRETHREN. On the 22nd of October, Elder Almon W. Babbitt and Dr. Knight, an eminent physician, came from Pleasant Garden to see me, and the next day Brother James Modisett took us in his father's carriage twenty miles, to the house of Brother Addison Pratt. From there we were conveyed by Dr. Knight to Pleasant Garden, and put up with Brother Jonathan Crosby. We found a few brethren there, who were well and in good spirits. We remained three days, preaching to the few brethren and those who wished to hear. * * * Before leaving, Dr. Knight and some others gave us some money to assist us on our mission. While there I also received a letter from my wife, giving an account of her sickness since I left, also that of our children, William and Helen. I wrote her a comforting letter in reply, praying the Lord to bless her and the little ones. On the 26th, Brother Babbitt took us in his buggy twelve miles, to the house of Brother Scott, whose family was very glad to see us, and we tarried with them through the night, after which Brother Scott sent his little son, John, to convey us to Bellville, fifteen miles, several miles of the journey in a rain storm, which obliged us to put up at an inn for the remainder of the day and night. Brother Brigham was very sick, and had to go to bed. I sat up to wait upon him, and spent the evening with the landlord and his lady, preaching to them. They received our testimony, and were very kind to us. The following morning the landlord arose very early, and talked to the citizens about the travelers who had stayed with him the night previous, and what he had heard us say concerning the gospel. The neighbors flocked in; made many enquiries and were very anxious that we should tarry and preach in the place. Our host said several times he hoped the stage would not come, that we might stay and preach, as the people were very much excited on account of a great discussion which had recently occurred between two popular preachers. The stage, however, came along about ten o'clock, and we started on our way towards Kirtland, leaving the landlord in tears. The money given to us in Pleasant Garden added to the five dollars we had left when the brethren parted from us on the 18th, amounted to thirteen dollars and fifty cents. When we got into the stage we did not expect to ride many miles. We rode, however, as far as Indianapolis, paid our passage, and found we had sufficient means to carry us to Richmond, Indiana. When we arrived in Richmond, we found we had means to take us to Dayton, to which place we proceeded and tarried over night, waiting for another line of stages. We expected to stop here and preach until we got means to pursue our journey. Brother Brigham, however, went to his trunk to get money to pay the bill and found we had sufficient to pay our passage to Columbus, to which place we took passage in the stage and tarried over night. When he paid the next bill, he found he had sufficient means to pay our passage to Worcester, and accordingly we took passage for that place. When we arrived there, Brother Brigham went to his trunk again to get money to pay, and found sufficient to pay our passage to Cleveland. While on our way to Cleveland, and within about twenty miles of that place we passed a little town called Strongsville. Brother Brigham had a strong impression to stop at a tavern when we first came into that town; but as the stage did not stop there we went on. We arrived at Cleveland about eleven o'clock at night, took lodgings and remained till next morning. On the morning of November 3rd, it being Sunday, we went to the Episcopalian church, and while returning to the hotel, we met my father-in-law, and learned that Elders Smith, Turley and Hedlock had just arrived in Cleveland. Father Murray was as much astonished to see me alive as though he had seen one risen from the dead. I don't think I ever saw a man feel better than he did when I met him in the street. We walked with him a short distance and met the brethren, whose health was good compared with what it had been, and who were in fine spirits. We learned that they had stayed over night at the tavern in Strongsville, where Brother Brigham had such a strong impression to stop the night previous. They had picked up Elder John Taylor at Dayton, where he was left at a tavern very sick with the ague a few days before, by Father Coltrin, who proceeded to Kirtland. Brothers Taylor and Hedlock got into the stage with us, which left early in the afternoon, and rode as far as Willoughby. We proceeded to Kirtland and arrived the same evening, where we found a good many brethren and friends, who were glad to see us. Thus was the prediction fulfilled which I made on my sick bed, in regard to reaching Kirtland before my brethren. Brother Brigham had one York shilling left, and on looking over our expenses, we found we had paid out over eighty-seven dollars out of the thirteen dollars and fifty cents we had at Pleasant Garden, which was all the money we had to pay our passage with. We had traveled over four hundred miles by stage, for which we paid from eight to ten cents a mile, and had taken three meals a day, for each of which we were charged fifty cents, also fifty cents for our lodgings. Brother Brigham often suspected that I put the money in his trunk or clothes, thinking that I had a purse of money which I had not acquainted him with; but this was not so; the money could only have been put in his trunk by some heavenly messenger, who thus administered to our necessities daily as he knew we needed. There was a division of sentiment among the brethren in Kirtland, many of whom lacked the energy to move to Missouri, and some lacked the disposition. On Sunday, the 10th of November, Elder John Taylor preached in the temple in the forenoon, and I preached in the afternoon. I had great freedom in speaking, and compared my hearers to a parcel of old earthen pots that were cracked in burning, for they were mostly apostates who were living there. Immediately after I returned to the house of Ira Bond, Martin Harris, Cyrus Smalling and others came in and attacked me on what I had been saying, asking me who I referred to in my comparisons. I answered, "To no one in particular, but to anyone that the coat fits." I was so sick that I referred them to Brother Hedlock, who came in at that moment, to talk with, as I was lying on a bed, having a chill, and not able to talk. John Moreton and others declared I should never preach in the house again. Some of the people tried to make me angry, so as to quarrel with me, but they failed. I made my home at Dean Gould's, in the house of Ira Bond. They were all very kind to me. I staid with them most of the time I was in Kirtland, during which the weather was very stormy. I was thankful to get rid of the chills that time without the aid of medicine, but I continued afflicted with a cough which I caught by riding in the stage at night. On Sunday, the 17th, Brother Brigham preached in the forenoon, and Brother John Taylor in the afternoon. In the evening Brother Brigham anointed Brother John Taylor in the house of the Lord, he having previously washed himself in pure water; then we all went to the temple. I was called upon and opened the meeting by prayer, when Brigham anointed him with pure sweet oil and pronounced such blessings upon him as the Spirit gave utterance to, and Brother Taylor then arose and prayed. Brother Theodore Turley, one of the Seventies, was then anointed by Daniel S. Miles one of the presidents of the Seventies; both of which anointings were sealed by loud shouts of hosannah. Then their feet were washed and the meeting closed. A council was held with Brothers Kellog, Moreton and others, who took the lead in Kirtland. We proposed that some of the Elders should remain there and preach for a few weeks, but John Moreton replied that they had had many talented preachers, and he considered that men of such ordinary ability as the missionaries of our party possessed could do no good in Kirtland; he thought possibly that Brother John Taylor _might_ do, but he was not sure. Kirtland at that time was a desolate looking place, about one-half of the houses being empty and going to ruin. We had but little means to prosecute our journey, but, God being our helper, we felt to press our way onward. I left there with my brethren on the 22nd of November, and went to Fairport. There we were detained till the 26th on account of a tremendous snow storm. Our board cost us fifteen dollars while there. We boarded a boat and landed at Buffalo on the 27th, in the morning, and proceeded by stage to Batavia, where we arrived in the evening. The next afternoon, we took the cars for Rochester. When we got to Byron, I got out and left the brethren, supposing Harvy Hall, my brother-in-law, was living there. I had scarcely left the cars when I was informed that he had gone to Rochester. I think I never felt worse in my life, my anticipations were so great to see him, and I could not get away till the next night. Just at evening, I got aboard the cars and arrived at Hall's at eight the next evening, where I was joyfully received. I staid there one week, and was confined to my bed some of the time. I had to take deck passage on the steamboat for the want of means, and took cold and it settled in my right side. I was so bad that I could hardly draw my breath. A letter from my wife reached Mendon, my old home about three weeks before I did. Sister Hall was at my brother Solomon's, and advised him to take it out. He did so, and opened it, but could not tell where I was. Supposing that I was dead, my relatives were feeling very badly when I arrived there. I was taken to my brother Solomon's, and he and his family were all rejoiced to see me once more in the land of the living. Nathaniel Campbell, my wife's brother-in-law, came and took me home with him to Victor. I received great kindness from them and from all my old friends. Several of the neighbors came in while I was there, and my wife's sister introduced me as her "Mormon" brother. They seemed to take a great interest in our sufferings, and this seemed to be the feeling of all candid people. I was urged by my friends to return and bring my family, and remain with them, or at least to stop there till warm weather, on account of my poor health, as a little fatigue would bring me down again. However, I knew it would not do, as "no man, having put his hand to the plow, and looking back, is fit for the kingdom of God." I preached in Mendon school house Sunday, December 21st, at one o'clock. The house was full. Then in the evening again there was an appointment for their Methodist preacher, but as he did not come, nothing would do but I must preach. I also preached at Miller's Corner. There seemed to be a great desire to hear, but my health would not permit me to speak much. On the 29th, Brother William E. Murray came through the snow up to his horses' sides, determined to have me go home with him. It was as much as we could do to get to his house. It was a pleasure to me to see them. William said to me, "When you want to pray, Heber, use your liberty." He and his family seemed to take much pleasure in the things of God; and on the first day of the year 1840, I went into the water and baptized him and his wife. He gave me a little money, a pair of pantaloons and a pair of drawers, and would have given me fifty dollars if he had had it. My sister, Mrs. Wheeler, gave me another pair of drawers and two fine shirts, and a shawl to wear around my neck. An old friend, John E. Tomlinson, gave me a dollar and said if I would come again he'd give me more. These, with Brother Wheeler, were the only ones who would help me upon my mission. Others were willing to assist me if I would only forsake my "Mormonism" and come back and live with them; but I felt that I would rather live in a cave, or be driven with the Saints every other year while I lived, and be one with them, than to apostatize and have all the good things of the earth, for I would feel myself disgraced in the sight of God and man. On the 6th of January, I preached in Mendon for the fourth time. I also had calls to preach in other parts of the town, as well as other towns in that region. The Baptist church that I had formerly been a member of, had about died out. While in Victor, I had several calls to go to Pike. After being much wrought upon, I consented to go. William Murray and wife accompanied me. We got to the house of my old friend, Adolphus Huit, the first day of February. I never saw a person more pleased than his wife was to see me; she said that she had been calling on the Lord that He would send me there. On Sunday morning we went to the Christian chapel. After the meeting was through, an appointment was given out for me to preach on Monday evening. The church leaders said they were willing that I should preach, because the people were in such a cold state that I could not have any effect upon them. When the time came, I went and found the house crowded. My text was from the 2nd Epistle of John, 9th, 10th and 11th verses. When I was almost through, two of the ministers came into the pulpit. I gave them permission to speak, when one Baptist arose and found fault with me because I had preached from the Bible. When he had sat down, I answered him, and then three others followed his example, and I answered each in turn. They were confounded, and the discussion tended to open the eyes of the people. I afterwards baptized Mrs. Huit, and many others believed. I only preached once and then returned to Victor. On the 10th, I started for New York, and reached Albany on the 12th. Mr. Wheeler, my brother-in-law, stayed with me all night at the hotel and paid my bill. He thought me unwise to go any farther, but the next day I took coach for New York. I went up on the east side of the river, crossed the Catskill Mountains, and took three days to get to Jersey City, traveling part of the way by sleigh. When I arrived at Jersey City, I had not one penny left, and could not cross the river without paying twenty-five cents. I informed the person in charge of the boat that I was out of money, and a gentleman who overheard me gave me twenty-five cents. I crossed the river into New York at nine o'clock at night, went to the Western Hotel and pawned my trunk to pay for lodging. I had only eaten one meal a day while traveling to New York, for want of money to buy more, but I did not suffer from hunger. The next morning, I went in search of some of the Saints, and soon found Brothers Parley P. and Orson Pratt and Brigham Young, who were glad to see me. I went to meeting with them and found one hundred and fifty Saints assembled. It was a great pleasure to meet with them. They were very kind to me, and soon provided me with money to redeem my trunk. I found a letter in New York from my wife, which had lain in the office for a long time, and I was thankful to hear that she and our children were better. Soon after I arrived in New York, Orson Pratt and I were called upon to visit a sick woman, who was unable to turn herself in bed without assistance. We anointed her with oil in the name of the Lord, and she was made whole. She did not belong to the Church, nor did her husband, but in two days afterwards she and her husband were baptized, and fourteen others. I was detained in New York about four weeks, being unable to obtain passage on a packet ship, as the owners of vessels found it more profitable to carry freight than passengers. Brothers Woodruff, Taylor, Clark, Mulliner, White and Turley had already gone to England, and Brother George A. Smith, on account of sickness, had gone to Philadelphia. We were not idle, however, while we remained. We had calls to preach on every hand. I attended a meeting almost every night and was generally kept up talking till midnight or past. As a result of our labors, many new members were added to the Church and fresh zeal was infused into the old ones. The Saints were very kind to us, and provided liberally for our wants, and when we were ready to sail they supplied us with money to pay our passage, and many tempting delicacies as well as more substantial food to serve us on the voyage, besides clothing and bedding. In company with Elders Brigham Young, Orson Pratt, George A. Smith, Parley P. Pratt and R. Hedlock, I took passage for England on the ship _Patrick Henry_, on the 7th of March, 1840. A large number of the Saints came down to the wharf to bid us farewell. When we got into the small boat to go to the ship the Saints on shore sang "The Gallant Ship is Under Way," in which song we joined until the sound of our voices was lost in the distance. I may also add that previous to starting we held a conference with the Saints in New York, at which, by unanimous vote of those present, a "letter of recommendation" was given me, signed, in behalf of the Saints, by the presiding Elder of the Branch and clerk of the conference, testifying of my "wisdom, understanding, meekness and humility," and recommending me "as an upright, honest, candid man, and a faithful minister of the gospel." CHAPTER XVII. INCIDENTS OF ELDER KIMBALL'S MISSION, AS GLEANED FROM HIS LETTERS--SOME OF HIS PROPHECIES FULFILLED--ELDER HYDE'S ACCOUNT OF THE CONTEST WITH EVIL SPIRITS--GREAT SUCCESS OF THE WORK THROUGHOUT ENGLAND--A TESTIMONIAL--SUMMARY OF LABORS--RETURN TO NAUVOO. Elder Kimball's journal containing an account of his mission after leaving New York having been lost, it has been necessary to refer to letters written to his family for further particulars. After a very stormy passage, he and his brethren arrived in Liverpool on the 6th of the April, 1840, where they met Elders Taylor and Fielding. Three days later he went by train to Preston. On reaching Penwortham, three miles from Preston he learned that the Saints had been anxiously expecting him for months. He found many friends standing by the railway watching for him. It was a happy meeting. There was great rejoicing among the Saints, and no little excitement and disgust among their enemies, who had declared that he and his associate Elders should never come to that land again. Many ministers were very much exercised over their presence and were in favor of petitioning the heads of government to interfere with their proselyting. They had cause to fear, as the labors of the Elders had already resulted in breaking up many churches. On the 14th of April, the Elders met to organize, when Elder Willard Richards was ordained to the Apostleship and Brigham Young chosen President. The following day a general conference was held, at which one thousand seven hundred and twenty members of the Church were represented, exclusive of a large number scatted about in different parts of the land, whose standing was not known. On the 18th, he accompanied Elder Willard Richards to the little branch at Walkerford, where, it will be remembered, Elder Kimball was first invited to come and preach by the Rev. Mr. Richards, whose daughter he had previously baptized. This daughter in the meantime had been married to Elder Willard Richards. And right here it may be as well to remark, in illustration of Elder Kimball's prophetic character, that this marriage was in fulfillment of a prediction which he made immediately after baptizing Miss Jeannette Richards. On meeting Elder Richards, he exclaimed, "Willard, I have baptized your wife to day!" A similar prediction was made by him about the marriage of Elder Joseph Fielding, and as literally fulfilled. Since Elder Kimball's first visit to Walkerford, the few Saints there had suffered a great deal of persecution, still most of them had remained firm in the faith. It would appear, however, that Mr. John Richards had got to feel rather sore over the change in his prospects since having his church members converted to "Mormonism," for on seeing Elder Kimball again at his house in company with Elder Richards, he ordered him to leave. Brother Kimball, in writing of this, says: "I went out and pursued my journey. I could hear the old lady and Sister Richards crying when I got into the road. I felt to weep for them. She is a mother indeed, who has fed me and given me money and administered to my wants, and will not lose her reward." Elder Kimball makes frequent mention of the love which the Saints manifested for him. While staying at the house of Brother Thomas Smith, in Clitheroe, he one morning overheard one of the daughters of the house say to her mother, "I want you should make Brother Kimball as comfortable as possible, and I will work in the factory as hard as I can." His sympathy was frequently aroused by meeting with Saints who had been in comfortable circumstances when he knew them on his former mission, but who, through being thrown out of employment, were reduced to want, and would weep at not being able to set food before him as they had formerly done. In visiting Eccleston and Dauber's Lane and the surrounding region, he was received with a perfect ovation by the Saints, and they everywhere urged him to tarry with them. At a village called Chatburn, where he and Elder Fielding went to preach, no house could be found large enough for the people to convene in who turned out to hear them, and they held a meeting in a large barn, with most excellent results. Of this place and its people, he wrote: "Some who had left the Church wished they had been faithful; and some did return by humble repentance and being re-baptized. There appears to be something peculiar in the people of this place; others had tried in vain to enlist them in their folds, but on hearing the first preaching of the fullness of the gospel they were overwhelmed in tears of repentance and more than twenty were immediately baptized, which number was afterwards increased to about ninety, who have generally kept the faith. We have never received anything like an insult all the times we visited the village, and we feel bound to bless them." On visiting Southport, a celebrated bathing place, and a great resort for rich people in search of health, he says, "There I beheld halt and blind, deaf and maimed and leprous. Such a distressed set of beings I never saw before. At this place there was a sister sick, and not expected to live. She was healed by administering the ordinances, and the next day she went with us two miles on foot." Of the fraternal feeling that prevailed among the Saints, he says, "The rich love the poor so well they cannot bear to leave them behind. This is a celestial spirit; I would to God that all the Saints had it. There is one peculiarity about the people--just as soon as they come out of the water they want to go to America. When they begin to gather to Zion from this land, it will never stop till the salt is drained out of all nations. These are some of the jewels of the earth." On the 4th of August he started on a visit to London, calling on the way at Burslem, where he remained and spent a holiday with the Saints and preached to six or seven thousand people in the public park. He also stopped at West Bromwich, Birmingham, Ledbury, Cheltenham, and several other places, and visited with the Saints, held a number of meetings and baptized quite a number. On reaching London, he went in search of the officers of the Teetotal Society, on account of the kindness they had shown him on his first mission, in opening their halls for him to preach in when others refused to. He found them very friendly and willing to assist him in any way possible. In company with Elders Woodruff and George A. Smith, he also visited Westminister Abbey and the Queen's Palace. In alluding to the latter and the lavish extravagance that he witnessed, he wrote, "Americans would be astonished to see the stir there is made over a little queen; at the same time there are thousands starving to death for want of a little bread; but they have their reward: 'Blessed are the poor, for they shall rejoice in the Holy One of Israel.' The rich have their reward here, and we shall have ours hereafter; so I do not envy them." He found London the most difficult place to make any impression in of any that he had visited. It would seem as if the devil took special pains to do all he could to prevent the Elders from gaining a foothold there. On the 19th of September, while there, Elder Kimball was stricken with the cholera, and he felt as if he could not live till morning, but he rallied and commenced again as zealously as ever laboring for the conversion of the people. In writing of their discouraging labors, he said: "Brother Woodruff had been gone about two weeks and we had baptized only one here in the city before he left. He felt almost discouraged, and said he never saw such a hard case before--every door closed against us, and every heart. We have traveled from day to day, from one part of the city to the other, to find some one that would receive our testimony. It seemed all in vain for some time; at last we found one old Cornelius that was ready to receive our testimony as soon as he heard it. On Sunday, the morning after I was taken with cholera, I went forward and baptized four. I thought it would do me good to go into a cold bath. Last night I went into the water and baptized four more. Some more are going on Sunday. The ice is broken in London, and the gospel has got such a hold that the devil can not root it out; but he is very mad, and I am glad--I shall never try to please him, the Lord assisting me. I see nothing to discourage me but everything to the reverse." When the devil offers determined opposition, it may be considered as a sure indication that he is losing ground, and that his fears are awakened. Elder Kimball had had sufficient experience in contending with him to learn this fact, and to rejoice at seeing the evil one aroused. It will be remembered that the first success of the Elders in the English mission aroused hostility in that quarter, and Elders Kimball, Hyde and Russell had a personal contest with evil spirits. As the allusion to that occasion published on page 20 is quite brief [see chapter II, paragraph beginning with "One Saturday evening I was appointed by the brethren...."--Transcriber], it may be as well to insert here Elder Hyde's description of the scene, as contained in a letter to Elder Kimball, written May 22, 1856. He said: "Every circumstance that occurred at that scene of devils is just as fresh in my recollection at this moment as it was at the moment of its occurrence, and will ever remain so. After you were overcome by them and had fallen, their awful rush upon me with knives, threats, imprecations and hellish grins amply convinced me that they were no friends of mine. While you were apparently senseless and lifeless on the floor and upon the bed (after we laid you there), I stood between you and the devils and fought them and contended against them face to face until they began to diminish in number, and to retreat from the room. The last imp that left turned round to me as he was going out and said, as if to apologize and appease my determined opposition to them, 'I never said anything against you!' I replied to him thus: 'It matters not to me whether you have or have not; you are a liar from the beginning! In the name of Jesus Christ, depart!' He immediately left, and the room was clear. That closed the scene of devils for that time." In writing of London some time afterwards, Elder Kimball said, "The waters have begun to be troubled, and I pray that they may continue until the Lord gathers out His people from this city. I can say I never felt a greater desire for a place than I have for London, as it is the metropolis of the world and the depot of wickedness, for it don't seem as though any place could be any worse. All manner of debauchery that can be thought of is practiced here." Elders Kimball and George A. Smith left London October 1, 1840, to attend the third general conference in Manchester, at which five of the Apostles met with the Saints and had a time of rejoicing. At this conference three thousand six hundred and twenty-six members were represented, more than double the number reported at the conference held six months before. From this showing the readers can judge of the rapidity with which the work had increased, and new fields were constantly opening up. The Elders met with powerful opposition in many places, but the more they were opposed the faster the work grew. It would seem that among other things predicted upon the head of Elder Kimball by the Prophet previous to starting, was that he should see the queen of England. He records the fulfillment of this prediction as follows: "Elder Woodruff, Sister Ellen Redman, Dr. Copeland and wife, and I had a fair view of the queen. We saw her as the Prophet Joseph told us. * * * We stood within eight or nine feet of her when she passed and returned. She made her obeisance to us, and we returned it. She is a pleasant little body, but what a fuss there is made over one little girl; and how much more I would enjoy the privilege of sitting by my humble fireside with my wife and little children, and to see my brethren and sisters whom I have formed acquaintance with in days of affliction." Though averse to royalty, as might be inferred from the foregoing, it would seem that he had a high regard personally for the Queen and her consort, Prince Albert, and he and his brethren presented each of them with a handsomely bound copy of the Book of Mormon, with their names upon them. In February, 1841, in writing of the anxiety of the newly converted Saints to emigrate to America, he said, "I expect trouble is coming there as well as here. I feel as though I wanted to be there, and share with them, if they suffer. I would rather suffer affliction with the Saints of God than to have the pleasures of this world for a season; for to me it is all vanity. My prayer is that the Almighty will give me grace and patience to endure and hold on to the iron rod. If we do this, we shall do well. When He has spoken through His prophet or predicted anything on this Church, it has come to pass, and the honest have to suffer with the guilty. This has always been the case, but I pray the Lord to help me to fulfill, in all points of the law which leads to the celestial world." He mentions a visit which he made to Bedford, where he remained a week and preached every night to crowded assemblies. He also baptized many, among whom were a number of the followers of a Mr. Matthews, a spurious Latter-day Saint preacher, who had baptized himself, and started out preaching faith, repentance, baptism, etc. He was a partner of Mr. Aitkin in Liverpool, and a man of considerable natural ability. Elder Kimball denounced him publicly, and when he took leave of Bedford, he "left the whole town in an uproar." He also went to Birmingham, Manchester, Wales, Preston and Clitheroe, holding farewell meetings with the Saints, and baptizing more or less everywhere he went. At the latter place he was presented with the following TESTIMONIAL: "March 28, 1841. "_To all in these last days called to be Saints, and to the faithful in Christ Jesus, grace be to you, and peace from God, our Father, and from the Lord Jesus Christ_. "We, the brethren and sisters of the various churches associated in the conference assembling at Clitheroe, in the County of Lancaster, England, unitedly and with strong feelings of gratitude and affection, bear testimony that our brother, Elder Heber C. Kimball, has, in the midst of opposition and in the face of persecution and slander, diligently and faithfully labored as a servant of the Most High God; and we pray you in the name of Jesus Christ to receive him as such, rendering unto him every necessary assistance to aid him in the work of the Lord; and may the Spirit of Truth ever be with our brother, and with all the Saints of God. Amen. "Signed on behalf of the conference, "THOMAS WARD, Presiding Elder, "STEPHEN LANGSTROFF." On the 20th of April, 1841, he writes: "President Brigham Young, Orson Pratt, Wilford Woodruff, John Taylor, George A. Smith, Willard Richards and myself, with a company of one hundred and thirty Saints, are on board the ship _Rochester_, bound for New York. Brother P.P. Pratt and a multitude of the Saints came to bid us farewell, and many of them wept like children when we left them to return to our native land." The following is from President Brigham Young's journal: "It truly seems a miracle to look upon the contrast between our landing and departure from Liverpool. We landed in the spring of 1840, as strangers in a strange land, and penniless, but through the mercy of God we have gained many friends, established churches in almost every noted town and city of Great Britain, baptized between 7,000 and 8,000 souls, printed 5,000 Books of Mormon, 3,000 hymn books, 2,500 volumes of the _Millennial Star_ and 50,000 tracts; emigrated to Zion 1,000 souls, established a permanent shipping agency, which will be a great blessing to the Saints, and have left sown in the hearts of many thousands the seed of eternal life, which shall bring forth fruit to the honor and glory of God; and yet we have lacked nothing to eat, drink or wear; in all these things I acknowledge the hand of God." Of his return home Elder Kimball records: "On the 1st of July, President Brigham Young, John Taylor and myself landed at Nauvoo, where we were met by the Prophet and a host of friends who had gathered there to welcome us home again." Transcriber's Note: Some obvious printer's errors have been corrected as seems reasonable (e. g. riyer for river, yon for you, wth for with, rembembered for remembered, mismatched quotation marks, etc. etc.). The book used as a reference for this e-book was donated to the library of the University of California (Berkeley) in April 1886 by Pres. John Taylor and digitized by the Internet Archive in 2008 with funding from Microsoft Corporation. It can be viewed or downloaded at https://archive.org/details/presidentheberck00kimbrich. 
49401	----	(http:// mormontextsproject.org/) EVENTFUL NARRATIVES, THE THIRTEENTH BOOK OF THE FAITH-PROMOTING SERIES. Designed for the Instruction and Encouragement of Young Latter-day Saints. JUVENILE INSTRUCTOR OFFICE, Salt Lake City, Utah. 1887. PREFACE. It affords us much pleasure to be able to present to the public the Thirteenth Book of the FAITH-PROMOTING SERIES. The favor shown these little publications by both old and young among the Latter-day Saints encourages us in the belief that they are read with interest, and, we trust, with profit. The principal object in issuing them has been and is to increase faith in the hearts of those who peruse them, by showing how miraculously God has overruled everything for the benefit of those who try to serve Him. If, by our efforts, faith can be implanted or increased in the hearts of any we will certainly feel that our labors have not been in vain. We trust this little work will find its way into many homes and afford pleasure and instruction to all who read it. THE PUBLISHERS. CONTENTS. LEAVING HOME. CHAPTER I. Birth-place--Parentage--William H. Scott--An Interview with a Baptist Minister--A Testimony to the Truth of "Mormonism." CHAPTER II. The First Latter-day Saint Meeting--William H. Scott has an Interview with my Mother--She Forbids me Having Anything to do with the "Mormons." CHAPTER III. A Companion--How I Saved my Emigration Money--An Important Letter from America. CHAPTER IV. Richard and Myself Determine to Emigrate with the Saints--Receive Baptism--The Notification Papers--First Attempt to Leave Home. CHAPTER V. Arrival at Sunderland--On the Steamer "General Havelock"--In London--On Board the "American Congress"--Unpleasant News--A Meeting of the Saints--An Awful Surprise--"I Want You!"--Taken Prisoners. CHAPTER VI. The Scene in the Cabin--One of the Saints Defends us and is Threatened--John Nicholson, President of the Company, Comes Forward--The Parting Scene--Good-by to the Saints--Taken to the Thames Police Office--Trying to get the Passage Money--Locked in the Cell. CHAPTER VII. How the Time was Spent in the Cell--A True Testimony--An Officer from Middlesbrough--Handcuffed--Leave London--Arrival at Middlesbrough--The Police Office. CHAPTER VIII. In the Cell--A Visit from Richard's Father and my Mother--The Trial--The Decision of the Court--A Few Words of Explanation. CHAPTER IX. A Clipping from the "Middlesbrough News"--A Promise Made but Not Fulfilled--The Second Attempt to Leave Home. CHAPTER X. Planning to Leave Home a Third Time--Leave Middlesbrough--Arrival at Newcastle--Leith, Edinburgh and Glasgow--A Peculiar Situation: No Money, No Friends--Make up my Mind to go to New York--Arrival at Liverpool. CHAPTER XI. Arrival at Queenstown--In Suspense--"It's only a Runaway Boy they're After"--Arrival at New York--A Proposition Accepted. CHAPTER XII. Leave New York--Arrival at Wyoming--Incidents on the Plains. CHAPTER XIII. Arrival in the "City of the Saints"--Keeping "Bach"--My Parents Join the Church--They Emigrate to Utah. CHAPTER XIV. My Parents in Zion--Arrival of Richard Sedgwick in Salt Lake City--His Story of Leaving Home in 1867--How the President of the Middlesbrough Branch was Emigrated--Re-union of the Middlesbrough Branch. A BOY'S LOVE: A MAN'S DEVOTION. CHAPTER I. William Anderson's Heart and Hand--His Early Life, Home and Surroundings. CHAPTER II. Boyhood Sports--An Amateur Militia--A Campaign Incident--Will Anderson's Gallantry--Christmas Morning Greeting--The Afternoon Service--A Combat Among the Boys. CHAPTER III. The Progress of the Age--Will Anderson's Courtship--The Christmas Sermon. CHAPTER IV. William Anderson's Marriage and Journey Westward--He and his Wife hear the Gospel--Visit Nauvoo--Gather with the Saints--The Battle of Nauvoo. A TRIP TO CARSON VALLEY. CHAPTER I. Description of the Route--Object of the Journey--Confronted by Indians--Discovery of Rubies--More Indians Visit Camp--An Inspired Suggestion--The Indians Become Friendly. CHAPTER II. Indians' Stratagem to get one of our Horses--Proceed on our Way--How Inspiration is Received--An Illustrative Incident. CHAPTER III. Out of Provisions--Live on Horse Flesh--Arrival at Carson--Start back for Home--Description of the Journey--Aided by Red Men--Meet with more Indians--Our manner of Dealing with them. CHAPTER IV. Premonitions of Danger--Learn of an Attempt to Kill us--An Indian's Advice--Undecided about what Course to take--Appeal to the Lord--Prayer Answered--Reach Home in Safety. LEAVING HOME. By Robert Aveson. CHAPTER I. BIRTH-PLACE--PARENTAGE--WILLIAM H. SCOTT--AN INTERVIEW WITH A BAPTIST MINISTER--A TESTIMONY TO THE TRUTH OF "MORMONISM." The writer, the second son of Thomas and Ann Aveson, was born in the town of Bradford, Yorkshire, England, on August 22nd, 1847. My father was an honest, hard-working man; he was not a believer in any particular religion. My mother was more religiously inclined; her maiden name was Fawcett. Both my father and mother were strict in training their family, which consisted of nine children (seven sons and two daughters), five of whom are now dead. In the early part of 1860 we removed from Bradford to Malton, in Yorkshire, staying there only about six weeks, and then went to reside at Middlesbrough, Yorkshire, a very pretty town at that time. We arrived there February 29th, 1860. On the 11th of February, 1862, I was engaged to work at Mr Joseph Gould's printing office in Middlesbrough. My wages were three shillings per week. Mr. Gould was a printer himself and did most of the work. He had only one other employee working for him, and that was a boy named Richard Sedgwick, through whom I procured my situation, and whose acquaintance I had made a few months previously. On the 5th of the following May I was bound apprentice to Mr. Gould. After I signed the indenture, Mr. Brown, one of the witnesses to it, said to me: "There, my boy, you have tied a knot with your hand which you can't unloose with your tongue." The indenture stated that my wages should be three shillings and sixpence per week the first year, with a yearly raise of one shilling per week until I had served my time, which was seven years. About a week after this, a young man, named William Henry Scott, was engaged to work for Mr. Gould, and shortly afterwards was bound apprentice to him for three years. Mr. Scott was from Seaham Harbor, county of Durham, where his parents and their family resided. The following August, Richard Sedgwick left Mr. Gould's employ and went to work for a Mr. Thomas Carter, picture-frame maker, and was afterwards bound apprentice to him. William H. Scott was a fine, courteous young man, to whom I became very much attached. He had resided in Middlesbrough only a short time when his brother John wrote to him from Seaham Harbor, stating that his mother and himself had become members of the Church of Jesus Christ of Latter-day Saints, and earnestly desired William to investigate the principles and doctrines of that Church. He told his brother to go to a man named Anderson, who was a Latter-day Saint and a resident of Middlesbrough. Notwithstanding William had recently become identified with the Methodists, he went, according to request, and had an interview with Brother Anderson regarding this new religion; and becoming convinced of the truth of "Mormonism," was baptized a member of the Church. Brother W. H. Scott became a useful member of what was then known as the Middlesbrough and Stockton branch. We often conversed together on the first principles of the latter-day gospel. At this time (the Summer of 1862) I was feeling more religiously inclined than I had ever before. One reason for this, probably, was because a religious revival was in progress. The Wesleyans, Primitive Methodists and other religious sects were very energetic and obtained many converts. About a year and a half previously my mother had become a member of the Wesleyan Reformers, and I had told her that I did not think it would be long before I should join one of the religious sects. I was a regular attendant at a Baptist chapel and Sunday school, and firmly believed that the principles and doctrines promulgated by the Baptists were nearer like those the Savior taught than were set forth by any other religious denomination I was acquainted with, and my mind was fully made up to identify myself with that body. One Summer evening in 1862, I attended a Baptist prayer meeting with the firm intention of becoming converted to their faith and afterwards applying for baptism. I was under the impression that they made converts in the same way the Methodists did, but found I was mistaken. At the close of the meeting I spoke to one of the members, and asked him why they did not make converts at their prayer meetings. He said that was not their mode of receiving members; he told me that when he joined the Baptists he prayed to his Heavenly Father for the forgiveness of his sins, and after doing so he felt an inward feeling of happiness, which proved to him that his sins were forgiven; he said after informing his minister to that effect he was baptized. The young man asked me to see the minister. I did as he wished me, and the minister appointed the following Saturday evening for an interview with him. According to promise, I went to his house at the appointed time and was invited into the parlor. The minister's name was William Bontems. He appeared to me to be a very good man. We were alone in the parlor and conversed together for quite a while. He told me I must pray to the Lord and get forgiveness of my sins, and then I could receive baptism. Another appointment was made for me to see him in one week from that day. I went home, thinking seriously over the matter. That night I retired to rest a little earlier than usual. As soon as I entered my bed-room I prayed most fervently and humbly to my Heavenly Father, asking Him to forgive my sins and to produce that happy feeling within my bosom which others realized before receiving baptism. I spent about fifteen minutes, at least, in prayer but experienced no happy feeling whatever. Next evening I again engaged in secret prayer, but realized no benefit. I tried this for a week, with no marked effect. At the end of the week I again went to the minister: told him I had prayed every night, but found no relief; and asked him if he could not pray for me. He replied: "If all the ministers in the world were to pray for you they could not save you." After further conversation he requested me to continue my prayers, believing the Lord would answer. I did as he told me several nights more, but without success. As soon as William H. Scott was identified with the Latter-day Saints he became a zealous and energetic member, and was desirous that all those whom he was acquainted with should embrace the gospel. Working together in the same establishment--in the same room--we had a good opportunity to converse upon any topic that presented itself. I told William concerning my interviews with the Baptist minister, and that I had been praying nightly to the Lord to obtain forgiveness of my sins, but, seemingly, without effect. William listened attentively and eagerly to my story. He had wished, hoped and even prayed that I should be convinced of the latter day gospel. But I told him I could not see clearly into the principles taught by the Latter-day Saints. One evening shortly after this (the early part of August, I think) feeling as if my continued prayers for a newness of heart were in vain, I made up my mind to try once more, and if I experienced no difference, would give up the idea of becoming identified with the Baptists and would try the "Mormons." That same morning while at work, William conversed with me again on the principles advocated by the Latter-day Saints, and smilingly said: "You'll have to join the `Mormons.'" While conversing with him I experienced a heavenly feeling; a mist came over me, I felt within me an influence I had never before realized. The principles and doctrines of the latter-day gospel came clearly before me. The Spirit of the Lord was with me, and I received a testimony of the truth of "Mormonism"--a testimony which I shall never forget. I was supremely happy, rejoicing with "joy unspeakable." I told William I was ready for baptism and asked him to introduce me to the Saints the next Sunday. CHAPTER II. THE FIRST LATTER-DAY SAINT MEETING--WILLIAM H. SCOTT HAS AN INTERVIEW WITH MY MOTHER--SHE FORBIDS ME HAVING ANYTHING TO DO WITH THE "MORMONS." It was on the Sunday following when I attended the first Latter-day Saint meeting, having received permission to do so from my parents. That morning I went as usual to the Baptist Sunday school, but did not enjoy myself as much as heretofore. This I attributed to my lack of faith in their doctrines. Knowing "Mormonism" to be true, I could gain no satisfaction from any other source. The place where the Latter-day Saint meeting was to be held was at a small village called Eston, about four miles from Middlesbrough. Our company left town for that place about 1 o'clock p.m., and consisted of William Littlefair, president of the Middlesbrough and Stockton branch, Thomas Watson, secretary of the branch, William H. Scott and myself. It was one of the happiest afternoons I ever spent. We were soon out of town, tripping along through lovely green fields bedecked with flowers of various kinds. Being very much interested in the conversation of President Littlefair and the other brethren--of course it was mostly pertaining to the gospel--the time passed away quickly and we soon arrived at Eston, where the meeting was to be held at the house of a sister named Fewster. The meeting was opened with an appropriate hymn, then prayer by one of the brethren. The sacrament was administered, and the hymn commencing, "O, God, the Eternal Father, Who dwells amid the sky," was sung. The time was mostly occupied by President Littlefair. As this was the first meeting attended by me and the first time I had heard the gospel preached I listened attentively to the words of the speakers. After meeting we partook of tea with Sister Fewster, during which we enjoyed a pleasant, sociable chat. Then we returned homeward, arriving in Middlesbrough about 6 o'clock in the evening. While penning this brief narrative I cannot help reflecting upon the present time. Passing along to my Sunday meetings I often see a number of boys, about my age at that time, and some older ones, loitering about the streets, breaking the Sabbath, neglecting to attend worship, and many who never even visit Sunday school. They have not the love for their religion, which filled my heart at their age. These remarks apply not only to the young, but also to others more advanced in years, who often neglect their meetings, excusing themselves on one frivolous pretext or another. William H. Scott told President Littlefair that I desired baptism. The president said as I was under age that rite could not be administered to me. It was necessary for me to first obtain permission from my parents. Thinking the best way to get their consent would be for William to talk to my mother on the subject of "Mormonism," I arranged an interview with her. Accordingly, William went and conversed with her on the first principles of the gospel. It was on a Thursday night. She was interested and listened attentively to the teachings of the young preacher, for he was but a young man, seventeen years of age. At the close of the interview it was agreed upon that in a week's time he should pay her another visit. The appointment was promptly kept, and at its close William gained my mother's consent to my baptism. The next night, Friday, my father, on being consulted, said he was willing for me to do as I pleased. As everything seemed to be working in my favor, I sought my mother's consent, before retiring to rest on Saturday night, to attend another meeting of the Saints, which was to be held in the afternoon of the next day. Judge of my surprise on being told by her that she did not wish me to have anything more to do with so deluded a people, giving them a bad name and saying: "I would rather bury you in the churchyard than have you join the Mormons." Too full of grief to make any reply to her remarks, with drooping head and aching heart I slowly went up stairs to my bed chamber and there knelt and prayed humbly and fervently to my Heavenly Father, while the tears rolled down my cheeks. Restlessly I lay upon my bed. "I would rather bury you in the churchyard than have you join the Mormons." Oh, how these words rang in my ears! I had never been so tried before in my life. The knowledge that "Mormonism" was true was firm in my heart, for I had received a testimony and was very anxious to get baptized; but my hopes now were blighted. What course should I pursue? I was young--just approaching my fifteenth birthday--and still under the control of my parents, whom I desired to obey in all things. But could I give up "Mormonism" and deny the testimony I had received? No, the Lord helping me, I would never do that. Then, again, my temporal position weighed upon my heart. I had recently been apprenticed in the printing business for seven years; and the laws of the country compelled me to serve out this time. And thus query after query arose in my mind for some length of time, until at last, tired out, sleep closed my eyelids. Instead of going to Sunday school on the following morning I went to see W. H. Scott and related to him what had transpired. He sympathized with me in my troubled state, advice to me was: It afterwards came to my knowledge that my mother had been making inquiries of her minister and members of the Wesleyan Reformers in regard to what kind of people the "Mormons" were and what was their belief; and the false statements she received in reply accounted for the unkind answer she gave me. I went to the Latter day Saints' meeting whenever opportunity offered, but was very cautious not to inform my parents. Sometimes I attended meetings at Eston and Stockton (both places being about four miles from home) as well as at Middlesbrough. I soon left my former Sunday school and began attending another of the same persuasion, but differing on some points of doctrine. Then I attended the Unitarian school, where their exercises partook of a secular as well as of a religious nature. From there I went to the Wesleyans; but wherever I roamed no true spiritual enjoyment could be found as at the meetings of the Latter-day Saints. CHAPTER III. A COMPANION--HOW I SAVED MY EMIGRATION MONEY--AN IMPORTANT LETTER FROM AMERICA. My acquaintance with the Sedgwick family, which had been interrupted as related in a previous chapter, was again renewed in the Summer of 1863. From that time the friendship existing between Richard, and myself was of the most intimate character. It was not long before the subject of "Mormonism" was broached to Richard, and he was soon convinced of the truth of the latter-day gospel. Being also under age he was placed in the same condition as myself--neither of us could avail ourselves of the ordinance of baptism. Like the rest of the Saints, after embracing the gospel, the spirit of gathering came strongly upon us, and we felt desirous of emigrating at some future day to the land of Zion. In order to do this, it became necessary for Richard and myself to obtain means for that purpose. About the latter part of 1862, my employer, Mr. Joseph Gould, purchased a weekly newspaper, called the _Middlesbrough News_. It was printed on Thursday nights, and necessitated my working most of that night every week. The money obtained by overwork enabled me to make deposits in the Perpetual Emigration Fund, the first instalment being eleven shillings. This was on December 15, 1863. The recollection of the first night's work is still fresh in my memory: It was till half-past 5 o'clock in the morning, for which I received one shilling. Just think of it, boys! For ten hours' work I received twenty-four cents--all in cash! Would you not think "hard times" had come again if you had to labor so long for such a small amount, especially if you were endeavoring to save means to emigrate? From this time my employer agreed to pay me three halfpence an hour--three cents. Shortly after it was raised to twopence (four cents); then to threepence (six cents). The latter was the highest amount received by me for overwork. Besides the money earned by overwork, I had a little pocket money given me out of my weekly wages. My mother was not aware that I devoted these means for emigration purposes, but had an idea I had some money saved up. It was the usual custom to go to town on Saturday evenings, and she believed a portion of my gains was spent there. In this she judged wrongly. My companion, Richard, was working for Mr. Carter, the picture-frame maker. He, like myself, was saving money for the same purpose. He put away most of what he received from his parents as pocket money, and sometimes earned a little by overwork. From the time my mother forbade my associating with the "Mormons" till the Spring of 1866 (three years) was an unpleasant period of my life. It is true the meetings of the Saints were times of refreshing to me, for I loved my religion; but the fear that my parents would discover my attachment to the Latter-day Saints was ever a source of dread. My home was no longer a home to me. Disobedience to my mother's wishes was ever a sore affliction. Whenever there was an opportunity for my companion and myself to attend a Latter-day Saint meeting, we did so; but when we had not that privilege, if the weather was fine, we visited the cemetery, the docks, or other places of interest in Middlesbrough and vicinity. These were days which will not easily be forgotten. In the early part of February, 1866, my mother received a letter from America, which stated that some of her relatives were desirous our family should come to reside with them, and intimated they would send our passage money to cross the ocean. This was good news to my mother, as she was very anxious, and had been for some time, to go to that land. She was the only one of her father's family remaining in England, the rest having previously emigrated. There was one thing which prevented our family from emigrating: I had three more years of my apprenticeship to serve. In an interview between Mr. Gould and my mother respecting canceling my indentures, he declined doing so. Under these circumstances it was thought best for the family to remain for a season. Poor woman! She little contemplated that for the last three years and a half I had been carefully saving means to emigrate to Utah, and intended to leave the coming Spring! CHAPTER IV. RICHARD AND MYSELF DETERMINE TO EMIGRATE WITH THE SAINTS--RECEIVE BAPTISM--THE NOTIFICATION PAPERS--FIRST ATTEMPT TO LEAVE HOME. In the Spring of 1866, Richard Sedgwick and myself fully resolved to leave our homes and emigrate to Utah. I had managed to get means enough to take me to the frontier, where the mule and ox teams started to cross the plains to Salt Lake. Richard had only sufficient to take him to New York, where he expected to stay awhile and then proceed to Utah. The time for our departure was drawing near, and we very anxiously looked forward to it with great interest. As it was my intention to soon leave for Utah, it was deemed advisable by President Littlefair that I should get baptized. Accordingly, on the morning of March 24, 1866, in the River Tees, that ordinance was attended to by Elder John Scott; and I was confirmed by President Littlefair in the afternoon. My parents knew nothing about it. Nearly every Sunday morning I was in the habit of going early for milk to a small village called Newport. That morning I proceeded as usual, taking with me a small tin bucket. I went to the residence of the Scott family and called for William and others of the family. Richard also accompanied us. On starting out, it commenced to rain, but by the time we arrived at the river side it cleared up. About half a dozen were present. After singing a hymn, prayer was offered and baptism was performed. Another hymn was sung and we started homeward, chatting pleasantly together. Richard was baptized a few days later. Arrangements were made that William, Richard and myself should sail on the third ship that season, the _American Congress_, and accordingly we sent our deposit money to secure a berth on that vessel. Every day we were expecting our notification papers, which would inform us what day the ship would start. They came on the 13th of May of that year. We held meeting that day at Sister Jane Scott's, at whose house the meetings were held from the time the Scott family arrived in Middlesbrough, in 1863. Just prior to the arrival of Thomas Watson, clerk of the branch, I was remarking on the heat of the room. On his entry, William H. Scott asked him: "Have you brought the _Millennial Stars?_" "Yes," said Brother Watson, "and the notification papers, too." As soon as he uttered these words a nervous feeling crept over me; I felt cold and went to the fire place to warm me. We held our usual testimony meeting, and among those who bore testimony to the truth of the latter-day work I was one, and while doing so the tears trickled down my cheeks. The notification papers stated that the _American Congress_ would sail from London on the 23rd of May, which gave us ten days' notice. A day or two after this William H. Scott received a letter, stating that a small company of Saints would leave Sunderland by steamer on the next Saturday morning, May 19th, for London, from which place the _American Congress_ had to leave on the 23rd of that month. We thought this would be a good opportunity to go on this route, as it was much cheaper by this means than by rail. To do this we would have to leave Middlesbrough on the evening of May 18th, five days before the ship would sail. We were in a rather peculiar situation, and wondered what excuse we could give our parents and employers to be absent a few days without them suspecting our intentions. To make matters worse, our right-hand man, William H. Scott, received a letter from President Brigham Young, Jr., at Liverpool, assigning him a mission. This was unpleasant news to both Richard and myself, for to start on our journey without him was almost like being left without a shepherd. As it could not be avoided, however, we determined to make the best of it and leave on Friday evening, the 18th. On Wednesday evening, the 16th, I broached the subject of being away two days. I told my parents I wished to go with Richard Sedgwick to Hartlepool the following Friday, on a visit to some of his friends, and return on the following Sunday evening. My father was a little opposed to my going, but my mother was favorably inclined. Hartlepool was about twelve miles from Middlesbrough, and Sunderland was over forty. Having secured the consent of my parents to be away from home two days, the next thing was to see my employer. It so happened that we were very busy at the printing business, and to ask for a holiday would be almost absurd. We were bent on leaving on the Friday night, and go we must. But what bothered me most was what excuse I could give my employer to be away. To tell him the same story as I had told my parents would hardly do, as he might say I could go there some other time when we were not quite so busy. Finally, on Thursday, the 17th, I saw Mr. Gould and told him I wished to go and see some of my relatives at Bradford, who were going to remove from that place and desired to see me before they left. I asked leave of absence from 4 o'clock Friday evening till Monday morning. Mr. Gould granted my request. It was much easier for Richard to get permission to be away a few days than it was for me. He told his parents and his employer that he wanted to go to Hartlepool, and his wish was granted without any particular questions being asked. After Mr. Gould granted my request, he paid me my full week's wages and gave me a shilling for pocket money. He was in the habit of giving me sixpence a week as pocket money, but this time he was kind enough to give me double the amount. I thanked him for his kindness. Mr. Gould had been kind to me ever since I entered his employ, and now that I was about to leave him, expecting never more to see him again, reflections of an unpleasant nature crossed my mind. On reaching home I quickly put on my Sunday clothes and was soon ready to start, but became so confused as to forget to bid the folks good-by. Just as I was near the door, my mother said: "What! are you going off without bidding us good-by?" I turned quickly around and said: "Good-by! Good-by!" They watched me as I left the door. I hurried on my journey and was soon out of sight. CHAPTER V. ARRIVAL AT SUNDERLAND--ON THE STEAMER "GENERAL HAVELOCK"--IN LONDON--ON BOARD THE "AMERICAN CONGRESS"--UNPLEASANT NEWS--A MEETING OF THE SAINTS--AN AWFUL SURPRISE--"I WANT YOU!"--TAKEN PRISONERS. I went down to a steamboat landing, crossed the River Tees in a small steamer and waited there nearly half an hour, when Richard came. He brought with him our box, which contained a bed-quilt, some books and other articles. On this side of the river was the Port Clarence railway station, where, after securing our tickets, we took the train for Sunderland. We arrived at the latter place about 7:30 p.m. After some little trouble we found President George J. Linford, who was staying at a Brother Inglefield's. We procured lodgings for the night, for which we paid fourpence (eight cents) each. Early next morning we went on board the steamer _General Havelock_. Quite a number of Saints (between fifty and sixty) embarked on the steamer; they hailed from Newcastle, Sunderland and other places. About 8 o'clock the steamer started. It was pleasant sailing. This was the first time we had been on sea. Richard and I enjoyed ourselves and felt very happy. We were pleased to be away from home and soon made intimate acquaintance with the Saints, finding among them many good-hearted people. We had some interesting conversation which helped to pass away the time. The following day we arrived in the great metropolis--London--about half-past 2 o'clock in the afternoon. During the forenoon of the next day President Linford informed us we could go on board the _American Congress_, but said he did not know whether we could sail on that vessel or not. He told us that shortly after we left Sunderland on the Saturday morning, a telegram came there from Brigham Young, Jr., asking him not to let the Saints start, but for them to wait till the next ship was ready. In the evening of that day, President Linford went to Liverpool to see Brother Young and make final arrangements about sailing. This was rather unpleasant news to Richard and myself, for if we could not go with that ship, it would be expensive to wait two or three weeks till the next vessel started; in fact, we did not have means to do so. Not only this, but we were in suspense about being away, for we were afraid we might be captured and taken back to our homes. In the forenoon of that day we went down to St. Catherine's Docks and got on board the _American Congress_. The next morning Bro. Barker Childs, one of the Saints who sailed with us from Sunderland, asked me a rather curious question. Said he: "What would you think if you were taken off the ship?" I replied: "I don't know." Shortly after this, President Linford came. "Good morning," said Barker. "Good morning," responded Linford. "Well," said Barker, "what's the news? Have we to stay here or not?" "You can go with this vessel," replied President Linford. This was good news to all of us who had sailed from Sunderland, and we felt to rejoice when he told us. Late in the afternoon of Wednesday the ship was towed down the river to Shadwell Basin, and word was passed around that she would sail early next morning. About 7 o'clock in the evening a meeting of the Saints was held on the deck. There were some good, soul-stirring hymns sung, and addresses were delivered by Elders John Nicholson and N. H. Felt. While the services were in progress quite a crowd of spectators were viewing us from the shore, and among them was a short, stout man, who gazed intently at Richard and I. After the meeting was over we both went below to our bunk, where we anxiously awaited the morrow to come, when we would be out on the ocean beyond all danger of pursuit. The ship was well filled with passengers--every berth being taken. Early next morning we were up in good time. I walked about the cabin and on the deck with a feeling of gloom over me. I told Richard of my foreboding of something unpleasant, but what it was I could not tell. The sailors were busy preparing for the long voyage, and we expected soon to start. About half past 7 o'clock I went off the ship to get a supply of water. Returning, I came near to where Richard was on deck, and said: "Here's the water; now let's go and get breakfast." No sooner had I said these words than a noise occurred in the gangway, and the next moment a voice cried out: "That's one of them!" I had hardly time to turn around when a rough hand seized me by the collar. The next words I heard were: "I want you!" The person who spoke first was Mr. Thomas Carter, Richard's employer; the other speaker was a London detective, the man who watched us so closely the night previous at the meeting. Mr. Carter then, in a quick tone, enquired: "Where's Richard?" "He is there," I replied, pointing towards him as he stood close by, an eye-witness to what was going on. The detective then seized him and pulled him towards me, taking from his breast coat pocket two summonses. "Robert Aveson," said he to me, "Is that your name?" "Yes," was my answer. "And Richard Sedgwick?" Richard responded to his name. "You have absconded from your apprenticeship," continued the detective. "You thought no one could catch you, did you?" I replied, "No." Mr. Carter then asked Richard if he had any luggage, who replied in the negative. I quickly said, "I have." Then we all went down into the cabin together. CHAPTER VI. THE SCENE IN THE CABIN--ONE OF THE SAINTS DEFENDS US AND IS THREATENED--JOHN NICHOLSON, PRESIDENT OF THE COMPANY, COMES FORWARD--THE PARTING SCENE--GOOD BY TO THE SAINTS--TAKEN TO THE THAMES POLICE OFFICE--TRYING TO GET THE PASSAGE MONEY--LOCKED IN THE CELL. On making our appearance in the cabin, the Saints rushed up to see what was the matter, and in a few seconds a large crowd gathered around. I jumped up in our bunk, commenced to get our things together and put in our box what articles I could. One of the Saints, named Isaac Sutliffe, said to the detective: "What are you going to do with these boys?" The response came from the officer in a sharp tone: "We're going to take them away with us." "No you ain't," said Sutliffe in an emphatic manner After further argument the detective said to Sutliffe: "If you don't hush up we'll take you, too." At this juncture, John Nicholson, president of the company, came forward and asked what was the matter. The detective answered: "We are going to take these boys away because they have absconded from their apprenticeship." The officer then produced the papers and showed them to Brother Nicholson, who, after reading them, said: "That's all right. I did not know anything about the boys." The officer then asked for our passage money. Brother Nicholson replied: "I cannot give you it; but the boys can get it by going to President Young's office at Islington." Our ship tickets were then endorsed by Brother Nicholson, to the effect that the passage money had to be given to no one but the boys (Richard and myself). Having our luggage ready for starting we disposed of our ship outfit to two of the Saints, the cost of which was about five shillings. We began to shake hands with the Saints, many of whom, with tears in their eyes, bade us a sad "good-by." While thus engaged the detective seized me by the collar and pulling me towards the steps, said: "Come along, we can't wait for you!" With aching hearts away we went with our box, accompanied by Carter and the detective. Our destination was the Thames Police Office, which was about a mile distant. On arriving there, Carter and the detective left as soon as they had ordered breakfast for us. There were two men in charge of the office, who took quite an interest in us and treated us very kindly. Considering all things, the morning passed away very well. Something seemed to be whispering within me, "It's all for the best." I told Richard so, and he said he felt the same. We were made to feel worse by hearing a number of church bells ringing merrily, and upon enquiring the cause were informed it was the anniversary of the queen's birthday. The morning seemed a long one, and when dinner time came we were provided with a good meal of roast beef, potatoes, etc. In the early afternoon we were taken in a hack to the office of President B. Young, Jr., at Islington, by Mr. Carter and the detective, whose object in taking us there was to endeavor to get our passage money and use it in paying the expenses of taking us back to our homes. As we approached the office the detective asked for our ship tickets. I told him I would not give them up. There were three tickets--two to take us across the ocean, the other to take me to Wyoming, Nebraska. Again the officer asked me for the tickets, which I still refused to give up. He said he would soon return them to me. On that condition I handed them to him with many misgivings. It was a severe trial to be taken back home; but to lose our hard-earned savings as well we felt keenly. Arriving at our destination, inquiry was made for Brother Young, but we were informed that he was not there. We were invited in and told to wait a few minutes, when some gentlemen would see us; and soon Elders N. H. Felt, George Linford and other brethren made their appearance. The officer then told them he wished to get the money for the ship tickets, whereupon the brethren returned to another room to hold council. In a few minutes they came and said that Brigham Young had gone to Liverpool, but if the boys (Richard and myself) would send their tickets to George J. Linford at Sunderland the money would be refunded. We were then taken back to the police office. While on the way back, Carter got out of the hack. After he had gone the detective drew close to us and said he did not want us to think any the less of him for the part he had taken, as he had only done his duty. I told him it was all right, we knew it. We arrived at the police office between 4 and 5 o'clock and shortly afterwards had our supper, after which I wrote a letter to George J. Linford and inclosed the three tickets. Just as it was finished, one of the men in charge of the jail said: "Come, mates, we must do our duty; you'll have to go into the cell." "All right," said I, and then asked him to post our letter, and he said he would. We were then escorted into a cell. Some bed clothes were given us and we were told that anyone else would not have been allowed this privilege. They said if we wanted anything we were to shout for it. So they locked us up and went away. CHAPTER VII. HOW THE TIME WAS SPENT IN THE CELL--A TRUE TESTIMONY--AN OFFICER FROM MIDDLESBROUGH--HANDCUFFED--LEAVE LONDON--ARRIVAL AT MIDDLESBROUGH--THE POLICE OFFICE. It was a small cell built of rock, with stationary scats around it. In the middle of the door was a square hole, with an extended ledge, where eatables, etc., could be passed through. All was quiet, no noise, not even the ticking of a clock, could be heard. There was no light save the glimmer of the gas from the passage way outside the cell. We were alone and felt sad and rather low-spirited. We conversed but little. I walked up and down the cell; Richard laid down and tried to sleep. This was a hard thing for him to do, as his thoughts troubled him. Oh, how I lifted my heart heavenward and prayed most fervently to my Heavenly Father to comfort us in our hour of trial! Presently I heard footsteps, and a voice at the door asked: "Do you want anything, mates?" I answered, "No." Poor fellow! It was one of the keepers. They evidently felt for us, for they came two or three times and asked the same question. Then I laid down and tried to sleep, but could not. We had been in the cell perhaps two hours, when a heavenly influence rested upon us. I said to Richard: "How do you feel?" He replied, "I feel happy." I told him I never felt so happy in all my life as at that moment, and remarked I did not care how long we remained in the cell if we could feel like that all the time. It was the holy influence of the Spirit of the Lord that rested upon us. To us it was a testimony that the gospel we had embraced was true. Our minds became calm and we were strengthened in that hour of trial. At last sleep closed our eyes. Thus ended a very eventful day of our lives. About half-past 5 next morning our breakfast was handed to us through the small, square hole in the door--bread and butter and coffee. We tasted the coffee, but did not like it; so I asked the keeper to give us some water, which he did. About 6 o'clock, the cell door was opened and there stood before us an officer from Middlesbrough, a gentleman whom we had seen before. He produced a pair of handcuffs and put them on our wrists. This indignity we felt most keenly. My wrists were so thin the handcuffs were almost too large and they nearly slipped over my hand. He told us to follow him, which we did, and as we passed through the police office, we bade the keepers good-by. Their kindness towards us is still treasured up by me, and if ever the pleasure of meeting them again presents itself, it will be a source of happiness to shake them by the hand and thank them for past favors. A hack was waiting in front of the office, which we got into and started for the railway which would take us to Middlesbrough. A little while after the train had started the handcuffs were removed from our wrists. To pass the time away we amused ourselves looking out of the car windows and viewing passing objects and did all we could to make them think we did not care for being taken back to our homes; but could the secrets of our bosoms have been revealed, two aching hearts would have been discovered. Before the train reached its destination the "bracelets" were again placed on our hands. We arrived at Middlesbrough about a quarter to 8 in the evening. Before getting out of the cars we pulled our coat sleeves over the handcuffs, and as soon as we were out in the station, we swung our hands, kept a smile on our countenances and were scarcely noticed by anyone, till we arrived at the Middlesbrough police office. No sooner had we entered the office than one of the officers in charge inquired: "Are you the boys that have been brought back?" I answered, "Yes." He said, "You were not worth bringing back," which sentiment found an echo in my own heart. CHAPTER VIII. IN THE CELL--A VISIT FROM RICHARD'S FATHER AND MY MOTHER--THE TRIAL--THE DECISION OF THE COURT--A FEW WORDS OF EXPLANATION. We were soon escorted to a cell, which was much larger and colder than the one we occupied the night previous. The handcuffs taken off, the door closed upon us, and with sad hearts we sat down upon a bed of straw. We had been in the cell but a few minutes when Richard's father came with some supper for his son. How sad he looked as he entered the cell--a father's love for his boy was clearly manifest. He did not say much, but looked hard at me, as though he blamed me for leading him from home. Of course I was a few months older than Richard, but he was taller and stouter than I, and to look at us it would hardly appear reasonable that I should have power to lead him away. Mr. Sedgwick only stayed a few moments. The supper was soon spread. Richard, poor fellow, could not eat, but I did justice to my share. We then laid down and tried to sleep, but what with the mice and other small visitors, and thinking of our peculiar situation, we had little sleep that night, and were not sorry when daylight came. About 8 o'clock the next morning my mother entered the cell with some breakfast for me. She did not say much but evidently felt for me. It was principally through her we had been brought back. Though one of the prime movers in our capture, she was hardly to blame, for she believed it was her duty to do what she had done. So many tales had been told her concerning Utah and the "Mormons" that she felt positive there must be a great deal of truth in them. About half-past 10 o'clock we were escorted into a room where an officer took a description of us--color of our hair, eyes, complexion, our height, etc. Shortly afterwards we were taken into the court room and had our trial before Judge Fallows. Besides the judge and several policemen, our employers, Richard's father and my mother were there. The judge asked a few questions and then inquired what we had to say for ourselves. I immediately arose and said: "What I have to say for myself is this: The room I work in is not a fit place, as it is a cold, damp cellar." Mr. Gould denied this statement. The judge then asked Richard what he had to say for himself. He replied that his reason for absconding was because we were such close companions, and when I ran away he followed me. One of the police said to me: "You're the leader, then, are you?" We were then asked by the judge whether we would serve the remainder of our apprenticeship in jail, or go back and work for our employers. We chose the latter alternative. He then inquired of Mr. Carter what our expenses were and the amount of our passage money. On being informed, he decided that if our employers could obtain the money for our ship tickets it would clear the incurred expenses; but if not, the expenses were to be deducted out of our wages, and the case was dismissed. At this we were not sorry. I went home; but as my parents were not there I went to see Wm. H. Scott. Before proceeding further, it may be proper to offer a few words concerning our capture. When we did not return to our homes at the time appointed, suspicion was immediately aroused and Mr. Carter told Mr. Gould and our parents he believed we were connected with the "Mormons," and had run away with the intention of going by a vessel that was to sail for America. They at once telegraphed to London to see if the ship had started and were informed it had not. Our parents were anxious we should be brought back, and my mother begged they would send for us. She said she would do anything rather than have us go to Utah with the "Mormons." Mr. Gould was not much in favor of taking any steps; but Mr. Carter felt quite interested in the matter. He telegraphed to London and had a detective put on our track, and started himself for London that evening and arrived there early next morning, when, accompanied by a detective, he took us off the ship as already narrated. To again continue the story. I spent the Saturday afternoon after our trial with Wm. H. Scott, who had not yet gone on his mission. He informed us that while we were absent he had had an unpleasant time. Both our parents and employers had suspected him of being the cause of our absconding, and not seeing him in Middlesbrough, they thought he had gone with us; but in this they were mistaken, as William, thinking they would suspect him, went to Stockton and stayed there a few days. After this interview I went home and was treated very kindly by my parents that evening. CHAPTER IX. A CLIPPING FROM THE "MIDDLESBROUGH NEWS"--A PROMISE MADE BUT NOT FULFILLED--THE SECOND ATTEMPT TO LEAVE HOME. After my return home I thought seriously over the matter of absconding. I knew I had broken the law and also the promise I had made in my indentures to work seven years with Mr. Gould. Had my parents been more favorable towards me, I should not have left my home and employer to endeavor to emigrate with the Saints until I was free to act upon my own responsibility, and to do as I thought best. But now that I was back again, it was my resolve to stay and finish the remainder of my apprenticeship, providing my parents would grant me permission to attend meetings of the Saints and not be too strict with me. As Richard and I passed along the streets, people made scornful remarks about us. On the next Friday, June 1st, my attention was called to the following article, which appeared in the _Middlesbrough News_, published that morning: "SATURDAY.--Before W. Fallows, Esq. "OFF TO MORMONDOM.--At this court, two youths, named Richard Sedgwick and Robert Aveson, the former an apprentice with Mr. Carter of Gosford Street, and the latter with Mr. Gould of South Street, printer, were charged with absconding on the 18th ult. The lads, in company with a young man who has joined the Mormons and succeeded in converting the lads to his views, went from Sunderland and from thence to London by the steamer _Lady Havelock, en route_ for Utah. A warrant was sent after them, and they were apprehended in London and brought back to Middlesbrough.--Ordered to go back to their work, and the expenses to be deducted out of their wages." The next day, after finishing my work at 4 o'clock, Mr. Gould brought my week's wages, but instead of my usual seven shillings and sixpence he gave me five shillings and sixpence. He said he was going to deduct two shillings per week until the full amount of my expenses from London was paid. This did not meet my approval, but as it was according to the decision of the court it could not be prevented. On the following Sunday, shortly after dinner, I told my parents I wished to go for a walk. Permission was granted, but my father accompanied me. Richard Sedgwick's parents did not take the same course with him as my parents did with me. He could attend any meetings he wished and was permitted to go where he pleased; but a strict watch was kept over me by my mother, so that I was always in a miserable suspense. Besides this, my mother was all the time talking to me when I was at home, which made me dread to see her. On Saturday, June 9th, my mother asked me to go with her next day to a meeting of the Wesleyan Reformers. "Mother," I replied, "I can't serve two religions at once." "Yours is the devil's religion!" she replied. The next morning, on going to my trunk to get on my Sunday clothes, I discovered they were not there, and on asking my mother where they were, she said: "Those clothes you wear every day are good enough for you to go to Mormon meetings in." Pleased to think she would allow me to go even on those terms, I answered that it did not matter with me what kind of clothes I had on so long as the privilege was granted of attending "Mormon" meetings. After breakfast, I went to the front door and sat on the step meditating, while people passed to and fro, dressed in their Sunday clothes. Then I looked at myself in my everyday attire, with no coat on, as mine was not to be had. It seemed to touch me on a sore part to go through the streets in my shirt sleeves, while all others were dressed in their best clothes. But I revered my religion, loved the Saints and was not going to stay in the house all day notwithstanding the clothes worn by me were shabby for the Sabbath. The church bells were pealing and the people passing to and fro to their respective places of worship as I hurried to my place of destination--Sister Scott's--and related to the folks there how my Sunday clothes had been locked up by my mother. From one of the Saints, a young man living at Scott's, I obtained the loan of a coat. They asked me to come to the afternoon meeting, to be held at their house, which I promised to do. Returning home about noon, my father commanded that I should stay in the house the remainder of the day. So I was prevented keeping my promise. That afternoon was one of the most unpleasant of my life. Oh, how slowly the time passed away! I retired early to rest. My prayers were not forgotten; and while on my knees big tears rolled down my cheeks. Richard and I intended to make our second attempt to leave home; but prior to doing so awaited an answer to a letter which had been sent to President George J. Linford while in the Thames Police office; containing our ship tickets. But three weeks passed away before the expected answer came. On Saturday evening, June 16th, we received a letter from President Linford. It informed us that our tickets had been received all right and contained his advice to us not to again run away from our homes, but serve out our lawful apprenticeship. The next day was the time fixed to leave our homes the second time. We intended to start at 5 o'clock in the afternoon by steamer for Shields, a town probably between forty or fifty miles northward. In the morning of that day I attended the Presbyterian church, and it seemed to me my mother was beginning to think I was weaning myself from "Mormonism." In the afternoon, Richard and I went to Sister Scott's. There we met some of her relatives from Shields. One of them, a young lady, not intending to return that day, gave me her ticket. One or two acquaintances of Sister Scott were going to Shields, and we intended, on arriving there, to stay with them that night. Where our final destination would be we hardly knew, though we had been thinking of going to some part of Scotland. Richard had about £1.2s. ($5.50). I had no money, but had borrowed 5s. ($1.25) from Sister Scott. About half past 4 o'clock we went down to a boat landing, accompanied by nearly all of the Scott family and visiting relatives, who were going to Shields. The steamer we intended to go by was timed to leave at 5 o'clock; a steamer for Stockton also started at the same time. Both the steamers were moored near each other. We were there a few minutes before 5 o'clock and went with our friends into a waiting room on the landing stage. Passengers were walking about the landing, awaiting the departure of the steamers. It was our intention to go aboard the Shields steamer; but before doing so we noticed a man named Brooks, a printer, going on the Stockton steamer. Being acquainted with him, we deemed it advisable to wait till the Stockton steamer should start, for fear Brooks would see us going on the other steamer. This placed us in a rather precarious situation, as both steamers having to start at the same time, we were afraid of being unable to get on the vessel without his seeing us. Anxiously we watched the two boats, wondering which would start first, when we saw the Stockton boat make the first move. How pleased we were! It had not got many feet away when, turning to Richard, I said quickly: "Now, let us go!" (meaning, of course, for us to go on the Shield's steamer.) No sooner had I spoken these words than a brother in the Church, named John Parish, hurriedly approached us and in a half whisper, said: "_Here's your mother!_" These words perplexed and astounded me. Was it a reality that we were stopped the second time in our attempt to leave home? To be positive that Parish was correct in his assertion I looked in the direction he pointed, and there, sure enough, was my mother gazing intently at the two steamers--one on its journey and the other just ready to start. CHAPTER X. PLANNING TO LEAVE HOME A THIRD TIME--LEAVE MIDDLESBROUGH--ARRIVAL AT NEWCASTLE--LEITH, EDINBURGH AND GLASGOW--A PECULIAR SITUATION: NO MONEY, NO FRIENDS--MAKE UP MY MIND TO GO TO NEW YORK--ARRIVAL AT LIVERPOOL. I left the waiting room and returned home with my mother. It was my usual habit to be at home at 4 o'clock on Sundays, but being absent at that time on this occasion, my mother, thinking it probable I was going to a Latter-day Saint evening meeting at Stockton by steamer, came to the boat landing to look for me. The next morning my mind was fully set to make a third attempt to leave home. At dinner time, seeing Richard a little ahead of me on the street, I quickly overtook him and said: "Now, Richard, make up your mind to go away to-night." He was surprised, and said: "We have been stopped twice now, and I don't think it's right for us to go away again; but I'll go with you if you want me to." We then arranged to meet at the theatre, which was near a boat landing, at 7:30 that evening; he agreeing to bring with him out of my box (which was at Sister Scott's), a tin cup, some writing paper, envelopes, and pen and ink. The working hours in the printing office were from 8 a.m. till 7:30 p.m. The train by which I intended to leave had to start at 7:45 p.m. Shortly after 7 o'clock that evening it began to rain. The suit I wore was very thin and I would soon be wet through. I discovered also that a new pocket knife, recently purchased, had been left behind; so, thinking of the rain, my poor clothes and the knife, I was in two minds whether to go that night or not. I walked up and down the room in which I worked, hardly knowing what to do. Twenty-five minutes past seven came, but I was still undecided in my mind. Presently I left the place and hurried down to where Richard was waiting near the theatre. He had the things which he was told to bring. Borrowing twelve shillings from him and, with the five shillings loaned me by Sister Scott, my total stock of cash was seventeen shillings. The rain still continued and my clothes were wet. I parted with my friend Richard and went on a small steamboat which crossed the river Tees. After crossing, I purchased a ticket to Newcastle on-Tyne for three shillings and a penny and soon boarded the cars and started on my journey. Newcastle was reached about half past 10 o'clock that night. Getting out of the cars I looked around for a few moments at the elegant and spacious railway station and began to wonder what was the next thing to do, as it was my intention to go to Leith next morning. After finding out where the Leith steamer sailed from I procured lodgings at a private boarding house. At 4 o'clock I was aroused and quickly dressing myself, left the house and walked the streets for nearly two long hours. About 6 o'clock the steamer started. We arrived at Leith about 5 o'clock in the evening. Among the passengers whose acquaintance I made was an Irishman, bound for Glasgow; and having the address of the president of the Glasgow Conference, I thought it would be best to go there. We walked from Leith to Edinburgh, about two miles distant, and then took train for Glasgow, reaching the latter place about 8 o'clock. The address I wanted to go to was about two miles from the station. After entering the house I related to the lady there the particulars of my leaving home, during which time she prepared supper for me. She told me she expected Bro. Cluff in soon. Nearly an hour afterward Brother Cluff came in. They then held a consultation regarding me and Brother Cluff said I could say there that night, but they wished me to leave in the morning. Next morning I started out to seek work--called at printing offices, paint shops and other places; but after traveling about all day met with no success. In the evening I wended my way to the Conference House where they allowed me to sleep that night. Next morning I started out again in search of employment. It appeared strange there should be numerous advertisements for boys wanted in many stores, but whenever I applied they always made some excuse. For two long days I had tramped the streets, applying at stores of various kinds; I was anxious and willing to work but could not obtain any. All the money I had borrowed was spent--every cent--for traveling expenses, food, etc. And here was I in a strange country, without home or friends, and worst of all, no money. What was I to do? My situation was a trying one: I had left home, friends and employer, thinking to easily obtain employment and earn enough, with that deposited with the Perpetual Emigration Fund to emigrate next year to the frontier. In the evening I returned as usual to the Conference House, feeling somewhat low-spirited, but doing my best to cheer myself up and look at the bright side. Conversing with Brother Cluff he asked me why I did not go to New York. I replied that I might as well stay in Glasgow, because if I went there, I should not arrive in time to go with the Saints on the cars to Wyoming, the last ship having left three weeks previous. Brother Cluff informed me that another ship had left Liverpool--the _St. Mark_--and if I took passage by steamer from Glasgow the next Saturday, I could get there before the company arrived; and said he thought it would be likely I should have a chance to go with the Saints to the frontier. Immediately making up my mind to do as Brother Cluff had advised me, I wrote to Brigham Young, Jr., at Liverpool, asking for my money in the P. E. Fund; also to Sister Scott, telling her of my resolve. On the Saturday morning the postman brought two letters, one of which was from Liverpool and contained a post office order. Being too late to secure a berth on the steamer which was to leave Glasgow that morning, as all the berths were taken, I decided to take the steamer for Liverpool, which would leave that evening at 6 o'clock, and sail from there to New York. I purchased several articles of clothing, and one of the Saints in the Glasgow branch gave me a hat, shirt, muffler, etc. In the evening, at 6 o'clock, I left Glasgow for Liverpool, which place we reached late in the afternoon of the next day. I at once proceeded to Brigham Young's office. There Elder Orson Pratt received me very kindly and asked one of the clerks to take me to a lodging house, which he did. The steamer _Virginia_ was advertised to sail for New York the following Wednesday, June 27th, and I made arrangements to embark on that vessel. CHAPTER XI. ARRIVAL AT QUEENSTOWN--IN SUSPENSE--"IT'S ONLY A RUNAWAY BOY THEY'RE AFTER"--ARRIVAL AT NEW YORK--A PROPOSITION ACCEPTED. Queenstown was reached the next day, June 28th. A small steamer brought us some Irish passengers, also some officers in search of some one. I felt somewhat nervous on seeing them and wondered who they were after. Who did they want? was it me? Being anxious to ascertain, I inquired of an Irishwoman who was near me: "What do these men want?" The answer she made surprised me. "It's only a runaway boy they're after." I was thunderstruck at these words, but still kept my eye on the officers. At last, seeing them make their way in the direction where I was, if it were possible for me to have sunk into the cabin, I should certainly have done so. Could I hide? No, there was no time for that. As they approached near me I sat down, folded my arms and said to myself: "Take me if you will!" Oh, how my heart beat! Another moment and they passed by. How thankful I felt it was not me they were after! It transpired afterwards it was a soldier--a deserter--they were in search of. In a very little time we were sailing on the "deep blue sea." We arrived at New York, July 13th, being sixteen days on our voyage. Two or three hours after arriving I started to find out Mr. Thomas Taylor's office and was kindly invited in. No time was lost by me in accepting the invitation, as the heat was oppressive. I felt the effects very much, for no sooner was I seated than faintness overcame me. Some cold water and a fan were brought me and I soon recovered. H. P. Folsom, T. B. H. Stenhouse and others were present. Brother Folsom was formerly traveling Elder in the Durham and Newcastle Conference, and I formed his acquaintance at Middlesbrough. After being in the office a few minutes, Brother Folsom asked me if I was from Middlesbrough, to which I answered in the affirmative. Knowing I had worked in a printing office, Brother Folsom spoke a good word for me to Brother Stenhouse, editor and proprietor of the _Salt Lake Daily Telegraph_, who asked me how long I would work for him if he paid the remainder of my fare to the frontier. I responded two years. He then said: "I'll make a proposition to you, Robert: I'll give you twelve dollars a week for the first year and fifteen for the second." This proposition was eagerly accepted by me. CHAPTER XII. LEAVE NEW YORK--ARRIVAL AT WYOMING--INCIDENTS ON THE PLAINS. I slept that night in the office. The next day Brother H. P. Folsom procured lodgings for me at Sister Mary I. Worthington's, in Brooklyn, with whom I stayed till the next Tuesday, the 17th of June, when, in company with her and her family, we left New York about midnight. Our company consisted of about seven hundred Scandinavians (a ship having arrived on the 17th) and about one hundred English. On the 29th of July, about noon, we arrived at Wyoming, a small settlement in Nebraska Territory. At a short distance the tents of the Saints attracted my attention, and I soon wended my way there, finding quite a number of those who had sailed in the _American Congress_. We were pleased to greet each other. After dinner I took a stroll over to one of the stores in the settlement, where I assisted in serving customers and was given my board as a recompense. Early in the afternoon of August 2nd, we started on our long journey. Our train consisted of about sixty-five wagons. The captain's name was Rawlings, and Brother John Nicholson was chaplain. About twenty miles was an average day's journey. The emigrants walked most of the way, riding only in the wagons at intervals to rest themselves. Each morning, before sunrise, we were aroused by the sound of the bugle. Then could be witnessed a scene of activity; all were bustling around, some going for wood, others carrying water and lighting fires. While camping at night, after supper had been prepared and disposed of, we enjoyed good times, especially in listening to singing, in which some young ladies excelled. Groups of elder ones could have been seen seated around large fires, conversing about days gone by and forecasting the future. Following are some incidents which happened on the plains: Reaching the North Platte River, and after being camped there two or three hours, one of our company appeared with two loaded guns, one of which he hurriedly handed to a young man. We asked what was the matter. He replied: "We are surrounded by Indians!" I then rushed to our wagon to get a pistol which I thought our teamster had left in the wagon, but could not find it. All the men left camp to ascertain what was going on. Women and children began to cry and the scene was heartrending. Those of us left in camp were eagerly looking around, expecting every minute to be attacked by Indians. Our camping place was in a lonely spot. On one side, close to us, was the North Platte River, and on the other, about the same distance, were mountains. Not a house in sight; in fact, we were a great many miles away from one. We afterwards learned that the alarm was a false one. The captain called the company together and chided the men for leaving the camp without anyone to defend it. One snowy morning, when probably about a hundred miles from Salt Lake City, I started out, as usual, on foot. My shoes were considerably worn out, and one of them was badly used up and so hurt me that, despite the snow, I had to throw it away and walk barefoot. Approaching our teamster, I besought him to let me ride, telling him my deplorable condition. He refused to grant my request. After walking awhile I again asked permission to ride, but was again denied. The snow came down in heavy flakes and very few of our company were walking. I trudged along for about three miles with only one shoe on, when my strength failed--I could go no farther--and was about to sit down in the snow, at the same time fervently praying to my Heavenly Father for His divine assistance. As soon as I had uttered my prayer a shoe came flying out to me. Our wagon was just passing by and Sister Worthington was the person who threw it. It was small for me, but with difficulty, after rubbing some skin off my heel, I managed to get it on and went limping on my journey. CHAPTER XIII. ARRIVAL IN THE "CITY OF THE SAINTS"--KEEPING "BACH"--MY PARENTS JOIN THE CHURCH--THEY EMIGRATE TO UTAH. After a long, weary and tedious journey of about seven thousand miles, Salt Lake City was at length reached on September 30, 1866--a little over three months' travel from Liverpool to Salt Lake City. It was Sunday when we arrived. That morning I arose early, and getting something to eat, left the camp (a few miles up Parley's Canyon), and wended my way to the "City of the Saints," to find the residence of Brother T. B. H. Stenhouse. It was a fine, sunny morning; everything around me looked charming and lovely. Onward to the heart of the city I went. After many inquiries the residence of Brother Stenhouse was at length reached. He was pleased to see me and invited me to take dinner with himself and family. In the afternoon his son, Lorenzo, took me to his father's printing office, which was my sleeping place that night. Next morning I went to the Tithing Office yard, where our train was camped (it having arrived there that morning). President Young came into the yard to see us. He shook hands with many of the brethren and sisters, and they felt quite honored. I was informed that a number of the Saints who sailed on the _American Congress_ had only arrived in the city a day or two previous. Although it was over five weeks after the departure of the _American Congress_ before my leaving England. I did not lose much time after all. I removed what little luggage I had to the _Daily Telegraph_ office, thinking it best to "keep bach" for the present, as I had no relatives or any particular friend to board me. This I did for nearly eleven weeks, when, December 19, 1866, James McKnight, an employe in the _Daily Telegraph_ office, told me that if it suited me I could live with him. His offer was gladly accepted and I stayed with him for several months. During this time letters regularly reached me from my parents and I was prompt in answering them; giving full particulars about Salt Lake City and our religion, and often bore my testimony to them. I was here in Utah without a relative and was very desirous they should receive the gospel, although the prospects were not encouraging at that time. In August, 1868, Wm. H. Scott arrived from New York (the Scott family having emigrated to New York in 1867). I was greatly pleased to meet my friend. He was the first intimate acquaintance from Middlesbrough I had seen since coming to Utah. It is painful, however, to relate that he apostatized in the Summer of 1869. It was about the time when the "Godbeite" movement took place. From the time Brother Scott embraced the gospel he was one of the most zealous workers in the cause of truth ever seen by me. He labored faithfully to assist in establishing the latter-day kingdom; but his expectations in regard to Utah and her people were not realized. I had been very fond of him--had loved him as a brother. He had been a friend and counselor to me in past days, and when I saw that he was as much in opposition to the kingdom of God as he had been formerly in favor of building it up, it grieved me very much. I talked and reasoned with him and tried to show him the error of his way, but it was all in vain. He became more and more bitterly opposed to the gospel and in the Summer of 1870 went back to the States. Correspondence with my parents and also my relatives was regularly kept up from the time of my arrival in Utah. I was very anxious to induce them to join the Church, and did all in my power to induce them to do so. In the Spring of 1879, I procured the address of the president of the Middlesbrough Branch--William Garbett--and wrote to him, requesting that he should see my parents and use his best endeavors to induce them to embrace the gospel. Brother Garbett and other Saints visited with that object in view. On the 20th of September, 1879, I was happily surprised and astonished to receive a letter from my mother with the following glad tidings: "I, your mother, was baptized a member of the Church of Jesus Christ of Latter day Saints, on the 23rd of August, and your father on the 30th of the same month." This was very gratifying news, both to myself and wife. After waiting patiently and anxiously for over thirteen years, my prayers, which were so often offered up, were answered. My reply to this letter from my parents informed them how my heart rejoiced to hear the good news, and stated that we would assist them to emigrate to Utah the following year. The time drew nigh for my parents to arrive in Zion. After such a lengthy absence from them, and knowing how opposed to the work they had been, but now their eyes were opened and they could see as I saw, I looked forward with pleasure to the day of their arrival. They took passage with the first company, April 10th, 1880. I almost counted the days for their arrival. At last it was announced by telegram that the company would arrive at 6:30, p.m., April 30, 1880. Every preparation was made by us for their comfort. CHAPTER XIV. MY PARENTS IN ZION--ARRIVAL OF RICHARD SEDGWICK IN SALT LAKE CITY--HIS STORY OF LEAVING HOME IN 1867--HOW THE PRESIDENT OF THE MIDDLESBROUGH BRANCH WAS EMIGRATED--RE-UNION OF THE MIDDLESBROUGH BRANCH. The next morning they were enabled to get a better view of he "City of the Saints." It was the first of May--a fine sunny day. The orchards were delightful for the eye to gaze upon; the peach, plum, apple, and other trees were arrayed in their sweetest attire. The birds were merry, the bee and butterfly passed too and fro, and everything around was beautiful. My parents were much in love with our city and the surroundings. During the day father was seen to shed tears--tears of joy and sorrow. He was glad he was here in the land of Zion, but felt sorrowful to think of his sons and daughter in Babylon. To a neighbor who happened to be near him, and saw the tears roll down his cheeks, he said he felt sorry to think that his children back in England were so foolish to stay there, when they might have been here in this beautiful country. My parents have often expressed, that they wished they had come here years ago. About the latter part of October, 1880, I was much pleased to receive a letter from my brother Miles, at Middlesbrough, stating that he had been baptized into the Church. In September, 1881, I sent his fare to emigrate him to Utah, and he arrived in Salt Lake City, Nov. 11th. My readers no doubt, have been wondering what became of Richard Sedgwick. When I bade him good by in England, I little thought so many years would elapse before we should meet again. After my leaving Middlesbrough, he stayed there a little over one year, then emigrated to New York and resided in Brooklyn, at which place he was married in July, 1868. Our correspondence continued more or less, from the time he reached that place till he arrived in the valleys of the mountains, November 10, 1882. When we met, I should not have known him, nor would he have recognized me, had I not answered to my name when he inquired for me. It was nearly sixteen years and a half since we saw each other, and it was a happy meeting. The following is Richard Sedgwick's account of his leaving home in 1867: "I started from home on the 1st of July, 1867. It was on a Monday morning, and on Mondays we used to commence work at 8 o'clock, while other mornings, we began at 6. I took the train for Stockton (four miles away), and on arriving there called at the house of Brother Thomas Watson, clerk of the Middlesbrough and Stockton branch. The box, which we had with us when we left our homes the year previous, was at Brother Watson's house. I told him I wanted it, as it was my intention to go to Liverpool, and from there to New York. Brother Watson was not in favor of my going away, and advised me to return home, but my mind was bent on leaving for New York and then get to Utah as soon as possible. He kept talking with me till I missed the train for Liverpool. This was unpleasant, as I was afraid Mr. Carter would send an officer after me. "Determined not to be baffled, I took my box, went to the station and waited for the next train, perhaps two hours, and arrived at Liverpool about 2 o'clock in the afternoon. It so happened that a steamer had to leave for New York early next morning. I went to 42 Islington, and got my passage money which I had paid to sail on the _American Congress_ the year previous. "Next morning I was up bright and early and went aboard the steamer. The vessel sailed about half-past 9 o'clock, and it was well she started at that hour, for I learned afterwards, by letter from my father, that as soon as Carter missed me, he lost no time in trying to have me brought back again. A detective was put on my track, who, fortunately for me, arrived at the Liverpool docks just a few hours too late." On September 12, 1881, I received a letter from William Garbett, president of the Middlesbrough branch, which stated in effect that there had been a death in his family, another reduction in wages, a poor harvest on account of incessant rains, and provisions were rising in price. In answer, I told him my faith was that he would be emigrated to Utah before the end of the next year. Circulars were issued by me to his friends, explaining his situation. The result was sufficient means were procured to emigrate Brother Garbett and family (seven in number) to Utah. They arrived here in Sept., 1882 Reflecting at various times on the scenes recounted in this little work, and of the many joyful times experienced among the Saints in Middlesbrough and vicinity, it occurred to the writer that a revival of old times and acquaintanceships would be greatly relished by those who had emigrated therefrom, and it was finally arranged to have a re-union of the Middlesbrough branch of the church on Thanksgiving day, November 29, 1883. All the Saints and Elders who had been in the branch were invited to be present at the 4th Ward meeting house, where the re-union was held. Dinner was served at 2 p.m., followed by the various exercises, such as singing, reciting, speaking, etc. The time was agreeably spent till half-past 6 o'clock in the evening. The attendance was numerous without being crowded, and the affair was gratifying to all present. It will remain indelibly impressed upon the memories of all who participated. A BOY'S LOVE: A MAN'S DEVOTION CHAPTER I. WILLIAM ANDERSON'S HEART AND HAND--HIS EARLY LIFE, HOME AND SURROUNDINGS. Two little shreds of yellow paper which would not pass current for the value of an ordinary letter stamp! And yet they are to be cherished in the family Bible as a treasure worthy of loving gaze and reverent touch. Look at them closer. One resembles a hand and the other a heart. Even in their freshest and brightest days they would have been condemned by the artist whose standard is the ideal, and by the anatomist whose sole appreciation is for the real; for their departure from anatomical truth is not in the line of artistic license. Still they are sacred to us. Why are the papers so yellow? you ask. Because more than half a century has elapsed since they were cut into these shapes. Why so frayed and worn? Because for years they were carried in a woman's bosom. Why so stained? Because they have been wept over; and doubtless some of the bitterest of all tears--the tears which fall from the widowed and the fatherless, have moistened them. But here is a deeper stain than any which can be made by any human tears--what is it? The blood of an honest man, a patriot; the blood which flowed from the real heart of the man whose real hand clipped these little uncouth models from the old-fashioned sheet and sent them to his lady-love. Turn the papers over. What do you read? "William Anderson sends this hand to his sweetheart, Emeline T. Stewart. Like myself, it is yours now and forever, if you will it so. "NEW VINEYARD, MAINE, Christmas, 1829." "Dear Emeline: I offer my heart to you. Keep it if you can love me and will be my wife. "Your true lover--and husband, as I hope to be, WILLIAM ANDERSON." The writing is cramped, for the hand which laboriously traced so many words within so small a space, though it belonged to the young schoolmaster of the village, was quite as well used to carrying a rifle or wielding an ax in the forest as to this scholar's work. The composition, too, is heavy: William Anderson was not a poet; he was but a plain youth whose best effort was to put his honest wish into honest words, and to send his blunt message freighted with all his hopes for the future. Little did he know how his paper hand and heart would be hoarded to come into the loving care of his descendants! The strong man is dead--his mangled clay rests amid the decaying beauties of a city by the banks of the lordly Mississippi. The devoted woman is dead--her tortured body reposes under mighty Wasatch shadows. But the fragile papers survive; and the love which brought them into being lives. It lives eternally, if there be reward in heaven for sacrifice. William Anderson was the son of a New Vineyard farmer--well to do with the grosser goods of this world, as well as being possessed of family pride; and the boy was taught, along with the heavy duties of the field, something of books. He was indulged, too, in the physical luxury of a yearly meeting-suit, made out of wondrous fabrics brought all the way from Boston, a city more distant and mythical in the estimation of the New Vineyard people of that day than is Benares to this age. Large families of children were in the sturdy and healthy New England fashion of the first quarter of this century, and William's brothers and sisters numbered near a half score. So the boys were impelled to industry and self-reliance. Religious profession of some kind was one of the common comforts of life; and Mrs. Joy Anderson was proud to marshal "for meetin'" each Sabbath a troop as numerous and well-behaved as the family party of Charity Carver or Hope Smith. William's mother was of a Puritan family, and vied with her female neighbors, whose names indicated the same proud descent, in having every able member of her household a regular attendant upon divine service. From the country within a radius of five miles of the plain, old-fashioned, stone meeting house, came, for gossip as much as genuine worship, all the settlers--rich and poor, farmers, graziers, woodsmen and the few traffickers who were able to make their Yankee shrewdness a means of maintenance. One of the principal men of the region comprised in the scattered village of New Vineyard, was Hugh Stewart, farmer and whilom speculator in lands and timber. His family was wont to journey from his residence to the church--a distance of two miles in a carryall. This vehicle was the object of much reverence; and Hugh managed by frequent applications of varnish to keep it in that state of glossiness which constituted its chief awe in New Vineyard eyes. Regularly, rain or shine, its appearance at the last turn of the sandy road leading to the meeting-house was announced by some watchful youngster and the waiting worshipers, who usually assembled an hour in advance of sermon time, rushed to the porch to watch the family of the Stewarts dismount from their carriage. Though this practice was continued for a term of years, it never failed to awaken interest. I doubt if the London Lord Mayor's gilded chariot ever aroused more real excitement among his satiated townsmen than was evinced at each appearance of this ancient vehicle at the meeting-house steps. The occupants of the carryall were invariably checked off upon a score of fingers: "There's Hugh and Martha, and there's Dan'l and Marchant and Em'line and Car'line." If one of these usual attendants happened for any reason to be absent, there were comments and surmises without number until some active investigator could ascertain the cause; and once learned, the news was whispered about from lips quivering with eagerness to tell unto ears twitching with anxiety to hear. One of the most intensely interested of the watches was Mrs. Joy Anderson, who felt all that her religion would permit her to entertain of envy for the almost regal state in which the Stewarts were brought to church. More than one scathing rebuke fell from her very capable tongue upon the well-calloused understanding of William, the senior Anderson. Her stock complaint is worthy of preservation as showing how little the style of marital reproach has varied within three-quarters of a century. "I don't care for myself, and you know I don't; I don't say a grumbling word at you for not taking me to New York when Mrs. Stewart went with her husband though you know well enough you were quite as able to pay my way as he was to take his wife; and everybody knows that if anyone deserves a rest I do; but no, I never can go to visit my cousin Faith Brewster that I think the world of, though I've never seen her and only heard from her twice in my life, and she may have been dead these ten years for all I know or you care, and even then it would only be my duty to visit her grave and I could carry along a little box of mignonette, in case of, to plant on her last resting place--no I never say one word about these things, and I always spare your feelings instead of telling you how often Mrs. Stewart looks at me as if she had a kind of contemptuous pity for my suffering; but what I feel so awfully hurt about are the airs that the Stewart children put on when they get out of the carriage on Sunday at the meeting-house door; and we've got more than half the distance to travel and you could well afford something of the kind, and then we could get to the meeting-house even if some of us were sick, and because we've had not a day's sickness in the house in fifteen years is no sign we won't have, but all the more sign that it must come sooner or later--" Though this some what inconsistent speech was received with no apparent emotion by the substantial husband and father whom it was intended to pierce with its sharp sarcasm; it always created a little excitement among the children. Mrs. Stewart was really a good woman who was compelled by frequent attacks of illness to pay some attention to personal comfort, and who had never thought of triumphing over her esteemed friend Joy with a glance of pity. Mrs. Anderson was also a good woman; but she unwittingly taught her children to hold envy and dislike for neighbors. Probably she was not the first woman, as she was certainly not the last to pursue this foolish, unchristianlike course. Little William was often an attentive listener to this wail of his mother; and from it he tried to conceive a deep and bitter hatred for the rival aristocratic family at the other end of the village. Very strangely, this effort of the boy, begun and religiously pursued under a sense of family loyalty, was utterly unavailing. There was something in the soft eyes and patient face of Mrs. Stewart which consumed all his bitter thoughts and made him feel more like kissing the lady's hand than hating her, even for his injured mother's sake. Often and often when she was assisting the children from the carriage, while Hugh--something too careless in this respect, was taking his horse from the thills or hailing neighbors in a hearty voice, little Will Anderson felt a barely resistible inclination to rush forward and offer his help. Was he restrained by a fear of punishment from his mother, or the dread of a refusal from Mrs. Stewart, or anticipation of ridicule from the assembled villagers? Not one of these fears influenced him in the least: he was simply afraid that there was one of the children that he could not lift. It was not tall Dan, nor fat March; for he felt that he could toss them both over the meeting house if such conduct would have been advantageous to the Stewart family; though either of the boys was as large as two such chaps as Will. And of course it was not little Carrie, for she was only a baby, three years old, "lighter than goose down," as Will thought, but did not say aloud. But it was Emeline. Will had looked this girl in the face, from a distance, two or three times--she had brown eyes, deep and true; and brown hair, in heavy, rich coils. Her face was as full of unsullied beauty as a lily blossom. It had always a thoughtful expression as if the little brain were solving some grave problem of more than human interest. At least, all this is what Will saw and felt in an indistinct sort of fashion. I doubt if she were quite so ethereally beautiful as Will imagined; for girls born and reared on New England farms are not as fragile as a hot-house flower, and I dare say that she laughed as often as other girls; I know from personal knowledge that in later life she was not too prim to play practical jokes. But Will felt that he could not, for his very life, offer to lift this girl from the carriage step. He was stout and heavy twelve years old; and Emeline was light and slender nine; yet the exertion, especially if she should happen to look at him from her wonderful eyes, would be fatal. CHAPTER II. BOYHOOD SPORTS--AN AMATEUR MILITIA--A CAMPAIGN INCIDENT--WILL ANDERSON'S GALLANTRY--CHRISTMAS MORNING GREETING--THE AFTERNOON SERVICE--A COMBAT AMONG THE BOYS. Will was more than five years old when peace was declared after the second war with Great Britain; and the subject, in that time of slow-moving news, was still a matter for frequent talk when he completed his tenth year. He was then admitted into the ranks of the "Continental Veterans," an organization of the patriotic youths who trained along the roads and in the woods adjoining the village, and told to each other, with passionate interest, all the tales of adventure and heroism which they could glean from their elders. The youngsters kept up really an accurate show of a military organization; including this important feature (which they had learned from the example of their elders), that all were officers of some rank or other. In the day-time they built fires in the woods on the banks of the Penobscot; and pretended that they were surrounded by night, dark as a stack of black cats. Occasionally they captured a calf and tried it as a spy by court-martial; usually allowing it to escape, at the last moment, its sentence of hanging, and then putting the guards on trial for aiding in the escape. Four years of this training made Will a major, all the elder boys ranking from lieutenant colonel upward. One afternoon late in the Autumn, when they were having a jolly good time in ambush along the old south road, a picket sentry announced a body of the enemy advancing rapidly. The hostile party consisted of one little girl, Emeline Stewart, who was trotting briskly homeward from her weekly visit to the village sewing school. Will was scouting at another point in company with Emeline's two brothers; and when one of the colonels suggested taking the entire force of the enemy prisoner of war, no dissenting voice was raised. They met and seized her, poor, timid, little Emeline! She knew these boys, her school-fellows and playmates, and they were not rough; but they kept up such a style of martial bravado, and talked so glibly of court-martial and execution--they rehearsed with such sanguinary details the precedents established last week by the hanging of eight Hessian and Tory spies, that the child was struck speechless with fear. From long practice, the young rogues acted with as much confidence and presence of mind as if they had been really old soldiers. What alarmed Emeline most of all was that they never once lapsed back from soldiers into the village boys of her acquaintance. Look at them with pleading eyes as much as she would, they gave no response. Without knowing how they were startling the child, the boys kept on with their cruel work. A council of war was called, with General Hezekiah Bradford presiding; and before this pompous assemblage Emeline was commanded to stand and plead. She burst into tears and then sank down upon the mossy sward, while the boys, struck with sudden remorse, gazed blankly at her and then at each other. At this instant Will and his companions hurried into the camp. A few words of explanation from one of Will's brothers revealed the whole situation, including the identity of "the enemy." While they were gazing at the child's recumbent form, Hezzy Bradford spoke: "Guards, remove the prisoner, and"-- He was about to conclude with "set her at liberty;" but Will did not wait to hear the conclusion. Deeming this speech but a continuation of the cruelty shown toward Emeline, he rushed at the president of the court-martial and with one accidentally-directed bunt, he knocked that august official from his seat of pine boughs and sprawled him upon his back, breathless and helpless for the moment. Without waiting for any consultation or help, Will picked up the slender child and darted away with her; while the Continental Veterans, including Emeline's brothers, stood gaping as if they had lost their senses. Once out upon the road and far enough from the camp to show that immediate pursuit was not intended. Will was fain to place Emeline upon a bank, that they both might get breath. The child looked at him with wonder, at first mingled with fear. But soon she realized that he was her rescuer and began to thank him in her tender, cooing way; soon changing to a just and fiery indignation at her tormentors. Will's physical exertion had been a trifle compared with the overwhelming nature of Emeline's glance. He was now ready to wilt. He might have fled ignominiously, but just at that moment when he felt himself about to take this course a shout came from the boys in the wood. Will at once squared himself sturdily, intending to encounter all comers. But Emeline, with a cry of affright, sprang to her feet and cried: "Oh, quick, Will! Let us run for home or those wicked boys will catch me again!" At this familiar invitation, the boy took the outstretched hand of the child into his own broader palm; and thus together they ran toward the Stewart residence, Will giving the little girl a helpful lift at every step of the flight. Looking back as they ran, Will saw his comrades emerge from the wood and shake their warrior fists at the fugitives; but he readily observed that a hopeful pursuit was deemed out of the question, and that the boys were not intending to chase. The gate opening into the Stewart grounds was speedily reached and then Will stopped and expected Emeline to enter. But she remained outside long enough to say: "Will Anderson, you are better than a brother to me. If you had not been there, so good and brave, what could I have done!" When the grateful child at last disappeared within the house, Will turned to walk slowly back to the village. He traversed the first mile on his return journey with no disturbance to his happy reflection; and then he entered the turn of the road leading through the wood. Raising his eyes at some slight sound in front, he saw a phalanx of the Continental Veterans drawn up in line across his path; while at the same moment a similar body of troops closed in from the sides and took position a few steps in the rear of his person. Will was taken in an ambuscade, which was performed so successfully and with such perfect regard to military precedent, that it is probably talked of to this day in New Vineyard among the great grandchildren of the Continental Veterans. A colonel solemnly placed Will under arrest; and then, by command of General Bradford, the troop marched to the encampment in the depths of the pine wood. The court-martial so abruptly dismissed an hour before was now ceremoniously re-convened, and William Anderson, major in the Continental Veterans, was charged with an attack upon his superior officer. The accusation was proved and the sentence of the court, General Bradford still sitting as presiding officer, was that the culprit be dismissed the service. As the sentence was being pronounced, Will sprang to his feet and shouted: "Boys, don't carry this further. I believe in military discipline, but let us settle this matter outside of the army. "Hezzy, if I hit you, I did it accidentally; but I'm ready to take the consequences, and I'll stand up and fight you until you get satisfaction. Come on, you're bigger than I am and you're three years older; you're sure to get the best of it. Let's fight it out between us two and let that settle the matter." Such a plan did not entirely suit the general. He remarked: "You're sentenced; and you'll have to quit the service. But I'll give you plenty of `consequences' besides, so make ready." This truthful historian grieves to say that in the fight which ensued, General Bradford disgraced his uniform by cowardice; that most of the boys were afraid to interfere even when they saw the plainest rules of combat violated by the strapping Hezekiah; and lastly, that the hero of this sketch was whaled in a most sanguinary fashion. To Will's credit be it said that he fought with all the energy of his being, administering occasional terrific blows on the rosy nose of the general; and that he made no cry for quarter even when soundly thrashed. After the encounter, the boys dispersed to their homes. Will's heart was full of grief--not so much for the licking as for his dismissal from the ranks of the Continental Veterans. But he tried to bear up bravely in the hope that Emeline's kind feeling for him was permanent and not dependent upon his military position. The Stewart boys went home with some shame in their minds for the unsoldier-like part which they had played in the thrilling events of the afternoon. But they sought to make amends by describing Will's chivalry and pluck in most extravagant terms to Emeline and all the other younger members of the household. Emeline was deeply interested in the recital; and her soft little heart was torn between reverence for Will's heroism and indignation at the baseness of his persecutors--even her own brothers coming in for a lecture which made them hang their heads and look at each other in a most woe-begone fashion. During the next few days Will had much to suffer; for big boys who were high officers in the Vets. laughed at him, and little boys, whose highest temporary aspiration was to belong to that corps, sneered and chuckled whenever they caught sight of this dismounted "knight of the sorrowful visage." Seven weeks passed before Christmas morning dawned in that bitterly cold Winter of 1823. With the rising of the sun that day, two boys drawing a sled on which was seated a little girl, well wrapped and cuddled, appeared at the door of the Anderson residence--the girl was Emeline and the boys were Dan and March, whom she had forced into reluctant service. They entered the big kitchen, upon the invitation of Mrs. Joy, and amid a chorus of salutations in which the visitors bore their part. When they were fairly in the house, with the biting frost shut out and the tumult ended, Emeline asked for Will. It is very unromantic but it is truth that the object of her inquiry was at that particular moment seated at one corner of the fireplace, straining himself black in the face to draw on a pair of damp cowhide boots over a pair of similarly damp woolen socks--all of which personal belongings he had been seeking to dry by the morning fire, when this astounding interruption came. Will succeeded in getting both boots on "as far as the heels," but go no further they would; and when his father called him to come forward, the poor boy got up and walked in agony and distortion toward Emeline. He was at least three inches taller than common, from the fact that his chubby heels rested upon the high, implacable stiffening of the boots; and his face wore a twisted look of agony which, coupled with his abnormal height, would have made him unrecognizable by casual acquaintances. Most of the family laughed, and Dan and March joined in the hilarity--for really Will did appear grotesque; but Emeline either from absolute unconsciousness or gentle cunning, did not seem to notice the boy's awkward situation, and she began to take to him with a self-possession entirely unruffled. "Will," she said, "I have brought you a pair of mittens for a Christmas gift. They're my first knitting and mother says they're not good enough for a present; but they're the best I can do now, and I offer them to you because you've been so kind to me and had to suffer so much for my sake. I hope you will wear them, will you?" Emeline had ample time for this long speech. Poor Will was dumb and gulping. But before it was ended his confusion had shrunk his feet so that he was able to literally sink into his boots, and with this relief his face had changed from a purple hue to a good tint of health. He found his voice in time to answer: "That I will, if mother will let me--that is, I mean if your mother will let me." And so the blushing boy stretched out his hand and took the package, but Emeline kept a tight hold of one end of the cloth in which the mittens were wrapped, as she was under positive instructions from her thrifty mother to return the piece of hickory, for which the shoulder of Dan's second-best shirt was even then yawning. The separation of the gift from its wrappings was soon achieved, and the hickory tucked into the depth of Emeline's pocket. Then wholesome maple sugar was produced, and with it a few pieces of sugar candy such as some of those young lips had never before had an opportunity to smack over. During the hilarity which ensued, Will was doing his best to creep back into a state of self-possession. But this work was prodigious and slow; for when he had several times fairly arrived at a stage of comparative comfort, a friendly glance from the kind little knitter sent him again into a state of confusion. After the Christmas luxuries had been distributed and given lodgment in capacious stomachs or economizing pockets, the Stewart children departed and left Will to the ungentle raillery of his family. Being amply able to care for himself in a family contest with either ridicule or logic as the weapon--or, what is sometimes as good as both, a downright unreasoning self-assertiveness, Will felt no pain during the assault to which he was subjected; rather, he derived keen enjoyment from it. In the afternoon sacred services were held in the meeting house; for these people gave to every observance, which they deemed holy, their highest esteem, and nearly all the inhabitants of the village were present. Probably the good old preacher who was a new comer to the village, had delivered forty other Christmas sermons, or even the same sermon forty other times; but familiarity with the subject had not lessened his power. He first stilled the buzz of gossiping whisper when he announced that his text would be form one of the great poets; and the congregation bent with horror to hear what dreadful thing he next would utter. Even into this remote corner of the New World had penetrated the evil fame of the irreverent poet lord, "Childe Harold," and even the very name of poet brought with it an oppressive sense of sin. The false impression was soon removed. In a voice rendered tremulous by age and feeling, the minister repeated some of the verses of Milton--the Christian whose earthly sight had been lost at last to make his Heavenly vision more complete. As the wonderful words of adoration filled the house of worship, every head was bowed in contrition for unworthy thought: "This is the month and this the happy morn, Wherein the Son of Heaven's eternal King, Of wedded maid and virgin mother born, Our great redemption from above did bring; For so the holy sages once did sing, That he our deadly forfeit should release, And with his Father work us a perpetual peace." Having won his congregation to solemnity of feeling, the preacher taught them that "All good Christians celebrate the day of Christ's nativity, a day of joy both in heaven and on earth: in heaven for a day of glory unto God on high; on earth for a day of peace here below, and good-will towards men; a day of joy to all people past, present and to come; such a day as wherein, after long expectation, the best return was made that ever came to the poor sons of men; such a day as the Lord Himself made. Let us therefore rejoice therein!" Even impatient and restless youth was awed by the manner and words of the earnest minister; and the boys restrained within unusual bounds their desire to be out of church amidst the hearty enjoyments of the day. When the service was ended, the people dispersed more slowly and thoughtfully than was their wont; but humanity cannot long be kept upon such an exalted plane of feeling, and soon began the gossip and familiarity common to the occasion. Especially among the young people was the reaction quickly noticeable; and while the elders were speaking of the latest birth, death and marriage, the children were already beginning to romp even at the very door of the meeting-house. The youngsters, despite their exceptional appreciation of the sermon, and even more as a wilful revulsion from their noteworthy behavior, were determined now to compensate themselves for self-sacrifice; and they gathered in a noisy crowd in the street passing before the house of worship. The sun was sending down his best Winter beams, and the snow was made just moist enough for sport; so a contest of snow-balling was at once informally arranged between the boys. Hezzy Bradford was one of the leaders, and when he and his rival had each made choice of two or three of the larger boys, someone already chosen said to Hezzy: "Take Will Anderson--there he comes. He's the straightest thrower of the lot." But Hezzy, whose dislike of Will had been steadily augmenting since the fight in the pine grove, was not ready to make peace with his victim. So he shook his head and sneeringly cried: "Here comes the baby who wears mittens to a snow-balling match, for fear that his fingers will get wet. Watch me tip his cap off!" With these words Hezzy threw an icy snow-ball which he had been carelessly making while choosing sides. The missile flew straight to its mark, and Will felt his head stung sharply as his cap tumbled into the road. Will saw the hand of Hezzy and knew that retaliation meant a renewal of hostilities; but he did not hesitate. He pulled off his valued mittens, crowded them into his pockets and in a moment proved that any praise of his accurate throwing was not ill bestowed. He cast a snow-ball fairly into Hezzy's ear, rather staggering that blusterer, and causing a peal of laughter to go up from the crowd. As our boy had expected, Hezzy declared war and rushed forward to summarily punish this reckless antagonist. Was it that the insult to the mittens had nerved Will with a superhuman strength? or was it that all the indignation of weeks became suddenly centered in his arm? Whatever may have been the reason, he fought with an effective vigor, before which Master Hezekiah Bradford, general, village bully and aspiring sweetheart was compelled to go ingloriously down. Briefly and plainly told, Will, to his own astonishment, no less than to the marvel of the spectators, licked Hezzy until that great military commander was glad to cry for quarter and surrender unconditionally. More than one oppressed youngster was gladdened by the result of this combat; and so great was the excitement, produced that the general contest was incontinently forsaken. Hezzy was led away by his brothers and one or two others, who gave him a kind of contemptuous attention; but the majority of the boys crowded near to the conqueror. From this hour, Will's rank among his companions was undisputed. He had soundly thrashed the commander-in-chief of the Continental Vets.; and without any request from himself, he was speedily restored to his former rank of major, only to relinquish that position very soon to be installed in the chief place vacated, in profound disgust, by Hezekiah Bradford. Nor was this the least of his triumphs. When next he met Mrs. Stewart she praised his powers in unstinted terms. Though the conscientious lady could not exactly approve of fighting among boys, nevertheless she felt that Will's troubles and subsequent victories were traceable directly to his manly defense of her daughter; and Mrs. Stewart could not withhold her congratulations. And Emeline, herself, from out her brown eyes looked such pleasure at him during the next school session that he felt almost self-reproachful at receiving so much reward. CHAPTER III. THE PROGRESS OF THE AGE--WILL ANDERSON'S COURTSHIP--THE CHRISTMAS SERMON. In those times the months moved on in serene procession with the people of New Vineyard. In a later age of rapidly-recurring marvels we are wont to speak of the first quarter of this century as a "slow-poke, old-fogy time;" we contemptuously wonder how men endured the tedious drag of the seasons. In William Anderson's journal I find a note which gives token of the dawn of this great modern day of progress. He writes: "_August 2_, 1824.--Not many days ago, Mr. Stewart gave me a newspaper to read; he said something was in it which ought to interest a bright boy like myself. (I only repeat this because Emeline's father said it.) The paper is the _Hancock Gazette and Penobscot Patriot_, of May 26, 1824; and it tells of a wonderful ship which has come into the lower waters of our river. It works with fire instead of wind and it can walk against tide, or current, or gale, as well as a horse can trot against a breeze. I have heard before of this marvelous thing called a steamship, but never thought it was a true wonder; but if it is really traveling up against a heavy Penobscot current, fire or steam or something else that is unusual must move it, for I am sure that no landward breeze that ever came off the Atlantic could do such a work. At any rate, I must see this strange ship and decide whether I shall believe or not." The biographer finds that Providence favored Will with a trip to Bangor later in the year. How he came to be thus blessed the excited youth does not relate--beyond the fact that he went with his father, who adventured so far from home as a factor of the log men of the upper Penobscot to deal with the opulent lumber-mill owners at Bangor. Much that ensued upon this important journey is lost to us, through Will's hurried state after his return. But we learn that the steamship was actually a fact; for Will stepped on board the _Maine_, a boat of one hundred tons burthen, commanded by Captain Porter--the first steamer and the first steamer captain to be in Penobscot waters. And it is also proven that the wondrous vessel could move without the aid of sails; for after Will had disembarked he saw her shift her moorings a quarter of a mile directly against wind and current. What most fills the journal at this period is that Will was scratching an aching and unresponsive head, seeking to decide upon some suitable present for Emeline which could be compassed by the contents of his little bead purse. After much anxiety he felt a sudden thrill of satisfaction as he remembered the poet whose sublime words the old preacher had quoted last Christmas day. He found, after much search, a shoe shop where books were also kept (for in those days business was not so scrupulously and appropriately divided as now). But, alas! the only copy of Milton was priced at twenty-seven shillings, while his purse held scarcely half that much! He turned away in utter disappointment, when the thought came to him: "Why do I seek the modern poet who sang of Jesus? The book which tells all we know of Him, I am sure is easier got." He retraced his steps, and upon the cobbler-bookseller's shelves he found a red morocco-bound Testament, which was offered at thirteen shillings; and this he bought and later reverently packed away among the wonderful supplies which had been purchased by the elder William under distant direction of the precise and thrifty Mrs. Joy. It was bleak November when the two Williams Anderson returned to New Vineyard. What holiday secrets they had in store they kept well; and the Christmas Day brought many surprises. To Emeline--found upon the Stewart mansion door-steps that sacred morning--came a little package which, unwrapped, showed a Testament bound in red morocco. That precious little book is now before the eyes of this historian. Upon its yellow-stained title page are discernible these words: "My friend, EMELINE T. STEWART, "You will please accept this Testament as a gift from "Your Friend, "WILLIAM ANDERSON. "EMELINE:--Ask, and ye shall receive. Knock, and it shall be opened unto you." Four years slipped away. During this time Will was bashfully loving Emeline; and Emeline, well, she was bashfully watching Will's love. This wondrous flower of affection grows by "bashful watching" just as morning glories unfold in greeting to the hour of enchantment. And when the Christmas Day of 1828 came, each of these dear children went to church and watched the other. The sermon was, for Christmas, a novel one, both in text and treatment. It related to marriage as a state ordained for man; and the text was from Fuller's "Holy State," wherein it is declared: "It is the policy of the Londoners, when they send a ship into the Levant or Mediterranean Sea, to make every mariner therein a merchant, each seaman adventuring somewhat of his own, which will make him more wary to avoid, and more valiant to encounter dangers. Thus married men, especially if having posterity, are the deeper shares in the state wherein they live, which engageth their affections to the greater loyalty. And though bachelors be the strongest stakes, yet married men are the best binders in the hedge of the commonwealth." Will's mind must have been holding a thought not utterly foreign to the text; for he unconsciously nodded approval of the very sensible sentiment; and then he glanced at Emeline. The same instant, her eyes were lifted from a strained look at the floor and were turned in his direction. One long gaze passed between them; and this was Will's informal proposition of marriage and Emeline's informal acceptance. CHAPTER IV. WILLIAM ANDERSON'S MARRIAGE AND JOURNEY WESTWARD--HE AND HIS WIFE HEAR THE GOSPEL--VISIT NAUVOO--GATHER WITH THE SAINTS--THE BATTLE OF NAUVOO. It was five hours less than one year later in the serene chronology of New Vineyard, when Will sent his paper heart and hand to Emeline. His trusty younger brother, Barton, was his messenger; and to escape observation, the boy was compelled to go early and return quickly. At breakfast, Will saw Barton enter the house and one glance told that the mission had been successfully performed. Some hours later, at the regular Christmas services in the meeting-house, Will saw Emeline. His look was an anxious question, and hers was a gentle affirmative answer; and this was Will's formal proposition of marriage and Emeline's formal acceptance. William Anderson and Emeline T. Stewart were wedded in their little town of New Vineyard, September 6, 1831. Is this too abrupt? It might be if marriage were the end of the story; but unlike fiction, in real life the most uneventful period of human existence is from engagement to marriage; and unlike fiction, in real life the importance of existence comes after marriage. Not long did they remain in their little village home. For William had decided to seek a greater measure of prosperity in the wide lands lying far beyond New Vineyard in the mysterious West. Happy indeed was the fortune which carried them away from Maine. Their long journey across half a continent was a revelation of Divinity to their souls. Mountain, forest, lake, cataract, valley--breathed with beauty and grandeur. Two ardent beings, viewing all things under the radiance of their mutual love, saw the majesty of the land, the water and the arching cloud space above, with reverent eyes--for beyond these tangible evidences of sublime power, they sensed the Eternal Cause. It was in the days and weeks of lonely journeying that they learned how to pray; they felt that never again would supplication and song of praise to Almighty God be formal lip-service given only at stated intervals--rather it would be an hourly and often silent communion with the Creator. In the day, they felt the Holy Presence in every glory which adorned the earth; at night, in the quiet of the woods, they gazed through swaying tree-tops, and saw the stars shedding earthward a serene beauty: and they knew that the God who, from His far-off seat of power, could unfold the swamp-pink flowers by the side of their lonely path, and could send through unfathomed space the light of countless spheres to cheer the silent watches of the night--could also lend His special care to the sentient worshiping creatures of His love. Far away upon the prairie they at last decided to make their home. They settled in Bureau County, Illinois; and William became a sturdy western farmer. In the ten years following their marriage three children came to make their domestic happiness complete. The eldest was a son, Augustus; the others were daughters, Caroline and Martha. Each season of the year brought its allotted toil, and the reward of perseverance and thrift was earthly prosperity. Occasionally they heard rumors of a strange sect of religious believers, with a prophet, who dwelt in a wonderful city on the banks of the Mississippi, far to the south-west of their home. And one Summer day in 1841, four strange men, plain but pleasing in appearance, stopped at their door. These men were missionaries of the Church of Jesus Christ, journeying from the city of Nauvoo to proclaim His words to the honest-in-heart throughout the land. They left their marvelous message with William and Emeline, with the admonition to pray to God who would reveal whether the doctrine was true or false; and one of them in leaving prophesied in these words: "You will yet see the time when you will regret having let this hour pass unheeded--this hour wherein you have the opportunity to accept, through baptism, the gospel of our Lord." The prophecy was fulfilled. Before many days had elapsed the truth was plain to the minds of William and Emeline; and they awaited anxiously the visit of an Elder who might give them membership in the Church of their Savior. When weeks passed without the appearance of missionaries William regretted his obduracy at the time when he was first pressed to accept the truth. Later, another opportunity came, and on the 15th day of August of that year, 1841, in the waters of Bureau Creek, William was immersed in sacred baptism. Afterward, Emeline rendered similar reverence to the requirement of the gospel. As soon as he could garner his crops, William felt that he must hasten to the beautiful city of the Father of Waters. He carried with him on the eventful journey to Nauvoo his wife and their three little ones; and they reached the city on Thursday, September 30th, 1841. On the day following, the great conference of the Church was to have opened; but the storm prevented the assembling of the Saints. And after learning that the meetings were postponed for one day, William left his wife and children comfortably shielded in their wagon from the blast while he wandered about regardless of the storm. He looked with awestruck vision upon the temple which was rearing its majestic presence toward heaven; and he gazed with curiosity at the place which was being excavated for the foundation of the Nauvoo House. The next day, Saturday, October 2nd, the people crowded to the meeting ground and organized themselves into their quorums in order. The corner stone of the Nauvoo House was laid that morning; but in the afternoon services in the conference meeting were held. The Sabbath came--a bleak day; but William and Emeline, with their little ones, were at the meeting grounds, and they saw and heard that day the Prophet of God. The very sight of Joseph, graceful, erect, commanding; with flashing eyes and animated gesture, was enough to thrill these humble believers with joy. But when they heard his voice, with its wonderful impressive sweetness, they shed tears of happiness. Joseph's sermon was upon the glorious principle of redemption for the dead; and he portrayed the greatness of Divine compassion and benevolence in this plan of human salvation. He said: "View two brothers--equally intelligent, learned, virtuous and lovely--walking in uprightness and all good conscience, so far as they are able to discern duty from the muddy stream of tradition or from the blotted page of the book of nature. One dies and is buried, never having heard the gospel of reconciliation. To the other the message of salvation is sent; he hears and embraces it and is made the heir of eternal life. "Shall the one become the partaker of glory and the other be consigned to hopeless perdition? Is there no chance for his escape? Sectarianism answers, `None, none!' Such an idea is worse than atheism. The truth shall break down and dash in pieces all such bigoted Pharisaism. The sects shall be sifted, the honest-in-heart brought out and the priests left in the midst of their corruption." Such was the new and exalted nature of the instruction; and when the conference was ended William and Emeline had determined to sacrifice their distant possessions and gather with the Saints in the beautiful city. But their desire was not immediately fulfilled; for William was called to preach and discuss through the States; and in his absence Emeline nobly and cheerfully toiled for her children and their dear father. Nearly three years of missionary labor, broken by intervals of farm toil, had passed when, on the darkest day of the darkest June ever seen by the summers of this great land, a treasonable massacre took place at the little stone jail in Carthage. The appalling news of this great national crime reached out with sudden horror to all the abiding places of the scattered Saints. William heard the dread story and hastened home. His property was fairly given away, and soon he was with his encompassed and persecuted brethren in Nauvoo. Immediately he was enrolled in the Legion; later he was appointed sergeant; and still later, captain. I have here the original certificate of his rank as sergeant. The paper is old and the ink is faded; but every letter is legible. It reads: "May 12th, 1845. "GREETING: "This is to certify that William Anderson is appointed first sergeant in the second company, fifth regiment, second cohort of the Nauvoo Legion. And he is therefore to obey all orders and commands of his superior officers with fidelity according to law and military rule and discipline. "Given under my hand May 12th, 1845. "ISAAC ALLRED, Capt." William Anderson and Emeline were faithful; and they received the blessings of the temple. And on "Tuesday of the first week in February, 1846, I [William Anderson] received in marriage in God's Holy House, Drusilla Sargent." In all the tragic history of the ensuing two years, William was a staunch actor. It was a piteous time! History shows no greater brutality than that which was perpetrated against the city and the Saints, by officially protected mobs; and in the trying days every man was compelled to show his mettle. William Anderson's journal is filled with the record of this awful period. Its simple, unaffected words show how closely allied were the people of Nauvoo to the sublime martyrs of other centuries. The history of that brief time should be read by every youth in Utah. On the 10th day of September, 1846--after the cruelly-enforced migration of many of the people of Nauvoo--there were left to guard the city and its remaining population of women and babes, sick and tottering old men--only 123 citizens who were capable to bear arms. And this was the hour selected by the fiends incarnate for their descent upon Nauvoo. The city was surrounded by an efficiently-armed mob, nearly 2,000 strong; and a bombardment was begun by the besiegers. When the thunder of the mob's traitorous guns shook the air of Nauvoo, William sprang up to answer the call of duty. Emeline and Drusilla clung to him--a fearful foreboding of personal evil seemed to take sound and volume with every reverberation of the artillery discharges. But he was firm. He pressed his fond and faithful wives--his helpmeets given him of God--to his martial bosom; and then he left them to solace themselves by prayer while he rushed to the encounter. Then these two good women--sisters, nay dearer to each other than sisters--knelt down, with arms clasped about each others waists and prayed to the All-Merciful to bring their good husband home in safety from the battle. One day, two days passed. It was the morning of the 12th day of September, 1846. William was bidding farewell to his wives and his children; when Emeline sobbed anew: "Oh, my beloved! Let not Augustus go to the battle today. He is but a child: think, William! he is only fourteen. Each day he has followed you, taking his gun on his shoulder to fight the wicked enemy and to brave a dreadful death. Let him stay with me!" Even as she spoke, the thunder of the cannonade shook the city; and William sprang away to hasten to his post, while Augustus gave a ringing cry and fled from the house. The two women and the little girls were left alone--Emeline and her younger sister wife, the loving Drusilla, and Caroline and Martha--white and trembling. Hours elapsed, during which these good women were praying as they toiled. The sounds of the battle waging around the city neither distracted them from devotion nor domestic duty. Gradually there came a lull; and a momentary hope sprang up in their hearts. But even while the precious thought was taking form, a rattle of musketry shook the window panes; and a moment later the deep boom of a siege gun--shaking the houses from chimney to cellar--told that the struggle was renewed in all its fierceness. When this grim messenger dispelled their hope with his harsh voice, Emeline pressed her hands to her bosom and sank upon the floor. As she dropped she cried: "Drusilla, my friend, this instant has widowed us and has taken from this house its only son. I feel the dread fact her in my heart!" The younger wife and the two little girls hastened to the side of Emeline, and there they knelt, weeping and moaning. The premonition seemed too real to be disputed. While the women and children were rocking back and forth in their agony of apprehension, a hurried knock was heard at the door; and, without waiting for a response, a brother soldier of William stalked into the room. He saw the piteous sight; and all his gallant hardihood gave way. Mingling his heavy tears with the rain from gentler eyes, he sobbed: "My sister, our Savior help you! Brother Anderson is dead! God's will be done!" The spirit of courage sustained Emeline, and she cried: "Where is our husband? Alive he was ours--and we will have his clay now life is ended. Call my boy to bring his father's body home. God's will be done!" While the grief-shaken soldier was replying, another breathless messenger burst in, saying between his gasps of haste and sorrow: "Your boy is dead! Oh, Sister Anderson, he fell a martyr--brave, manly, beyond his years--he took a soldier's part: he has met a soldier's fate." Did this last blow send Emeline swooning? No: in such a crisis a noble, religious soul is exalted beyond the reach of earthly mourning. Calmly she spoke: "I will go forth and find our dead--my murdered boy and our martyred husband--Drusilla. Do you prepare couches for their home-coming." But Drusilla was herself a heroine: "No, my sister," she said, "your duty is at home. Often your life has been threatened by this mob. They will watch our husband's body, and if you appear you too will be sacrificed. I am not known as Captain Anderson's wife. I will go out and secure the bodies of our dear ones, while you shall remain with these fatherless babes of yours--of ours." Drusilla rushed from the house as she spoke. Emeline would have followed; but one of her husband's comrades had remained to restrain her, and besides, her little daughters clung at her skirts, determined to prevent her going forth. So Emeline stayed at the stricken house, preparing for that last solemn home-coming of her soldier spouse and son. While she toiled to fit a bed for the dear forms--now stilled through earthly time--she recalled from her memory that the anniversary of her wedding day was but six days past; and in another fortnight she would be 34 years old--already, in her early prime, she was the widow of a martyr and the mother of a murdered patriot. Drusilla went abroad through the smoky streets of Nauvoo, escorted by one of the heroic defenders, to the east side of the city. There, resting where he had fallen against a wall, was the bleeding body of her husband. Bravely this fair young woman took from her own shoulders a cloak and laid it across the mangled form. She breathed a prayer, beseeching strength and courage; and then she sought the place where lay Augustus, the slain son. Tenderly, as if he had been her own boy or brother, she spread her apron over his face. Then she followed the procession which escorted the bodies of these martyrs to their home. Who shall speak the agony of the ensuing hours! Two bodies, beloved in life, beloved still in death, were resting in that stricken house. While Emeline and Drusilla, and the little daughters, all robbed of their defenders, wept and moaned in a torture such as seldom comes to womankind. As she sobbed and prayed, Emeline took from the bosom of her husband a tiny, blood-stained packet. It contained a little flower of hair, Drusilla's, her own and Will's; and also those slips of paper--the hand and heart. The morning when Will first went out to battle, she and Drusilla had pressed this packet upon him and bade him wear it in his bosom. Poor, disappointed creatures! What can the love of women avail against the hate of men? Nothing. Emeline pressed the moist hair flower into Drusilla's hand; but the heart and hand, crimson-flecked now, she placed next her own heart. They had been the sign of love in youth and rosy life; they should be cherished to remind her of the immortality which death can bring. This was almost the end. Emeline's brave boy, Will Anderson, who had given her his fidelity in childhood, had bestowed upon his country his fidelity in manhood. To the oppressed of his countrymen he had extended the help of his strong _hand_; in their defense his _heart_ had been pierced by a bullet. He and his son, Augustus, were buried at Nauvoo. A time of anxious toil ensued; for even through the darkest tragedy runs a thread of the commonplace. And in the midst of the anxious commotion and labor Emeline and Drusilla became separated. They never met again in this life; and from that hour Drusilla's history is to this writer unknown. Emeline Anderson lived to emigrate to Utah and to receive the blessings of this fair land. She accepted through the remainder of this life the name of a worthy man, and she reared a third daughter. She carried with her until the hour of her death the tear-stained, blood-stained _heart and hand_; and when she was no more, these hallowed shreds of paper passed into the possession of her children. This is a life sketch. Those of the characters who have gone seem now not to have been torn away by the rude hand of death, but to have faded gently into the past, leaving their looks, their love, their loyalty for their descendants. A TRIP TO CARSON VALLEY. By O. B. Huntington. CHAPTER I. DESCRIPTION OF THE ROUTE--OBJECT OF THE JOURNEY--CONFRONTED BY INDIANS--DISCOVERY OF RUBIES--MORE INDIANS VISIT CAMP--AN INSPIRED SUGGESTION--THE INDIANS BECOME FRIENDLY. On the 18th of September, 1854, I started for Carson Valley, by the advice and consent of Brigham Young, and in the employ of Colonel E. J. Steptoe of the U. S. army. I went south of the Great Salt Lake and across the then unknown deserts where now are many towns, villages and cities, the settlement of which was hastened some years by that trip of exploration. The city of Genoa, immediately under the shadow of the Sierra Nevada Mountains, consisting of about a dozen or fifteen houses, was the only actual settlement between Grantsville and Hangtown, California, a distance of one thousand miles by the wagon road over the Goose Creek Mountains, which are one hundred miles north of Salt Lake City; and to find a shorter road so as to save this one hundred miles and to avoid the mountains was the object of my journey. At the time of which I write this great mountain country of five hundred miles in each direction from Salt Lake City, was an almost unknown wilderness, a country inhabited only by Indians and wild game, excepting the few settlements of this people; and the country was but little explored, except so far as the wants of the people made it necessary. Colonel Steptoe was sent by the United States government, with two companies of the U. S. army, as a military governor to take the place of Brigham Young. This was a very quiet, secret movement of our nation to establish a new form of republican government over this people; but thanks to that overruling, inspirational power of God that has so often turned the hearts of men, and the good, honest sense of Col. Steptoe, who, when he had spent eight or nine months with this people, declined the dishonorable and unrepublican office of military governor of Utah. He said that no man but Brigham Young could govern this people, "and if he stepped into Governor Young's place, Brigham Young would still govern the people." He therefore decided to leave for California as early in the Spring of 1855 as he could, and in order to find a new route through south of the Lake he sent an exploring party through to Carson and back that Fall, late as it was. He applied to Brigham Young for suitable persons for so arduous and hazardous an undertaking. I was chosen as one and was furnished an interpreter (my nephew, C. A. Huntington), and an Indian guide, a young man by the name of Natsab, a son of the Indian chief who was ruler in Salt Lake Valley when we first settled the country--these two were designed to return with me. Besides these was Col. John Reese, now living in Salt Lake City, and he was an excellent companion. His home was in Carson Valley, which at that time was a part of Utah Territory, and he had two men with him, one Willis and a man by the name of Davis, who had been to California, made a raise, returned to the States and was now making his way west again with a very fleet race-horse in hope of opening another "stake" by gambling. My outfit consisted of six animals to ride and pack, a quantity of goods to use as presents in making peace with the savages we might pass on the way, a good compass to guide us on cloudy days in the deserts and a good quantity of provisions and bedding. When we had got about two or three miles from Salt Lake City we found eleven men, formerly of Col. Steptoe's outfit of teamsters, camp-followers, etc., who, knowing of our search for a short route to California, determined to sail under the "Mormon" flag as far as Carson. I had no objections, because their numbers would lend us an appearance of strength among the native tribes. They were rather poorly mounted, armed and provisioned, which latter condition occasioned me eventually some annoyance and suffering, compelling the whole company to live on horseflesh during two hundred and fifty miles of the journey; and during one day and night we were without even that. For some time nothing of importance occurred on our way, except that we had one horse shot accidentally and one of our strangers lost a mule in a night march across a mud desert. On the 28th of September, as we were passing through a large valley of meadow land with scattering bunches of tall wheat grass and stools of greasewood, an Indian, naked except for a covering about his loins, with gun in hand, stood before us suddenly and stopped our movements. After a very short and unedifying oration he fired his gun in the air, and instantly there arose an Indian from behind every bunch of grass and greasewood all around us until there was quite an army in view, and we saw it was necessary to talk in persuasive tones and our orders were enforced with many presents, in giving which the interpreter was very expert. The Indians guided us to some very fine springs of water and small ponds not far distant, where we distributed quantities of tobacco, pipes, paints, calico, etc. At this place we passed the night; but in the morning the Indians were all gone, which to men acquainted with Indian natures, indicated hostile intentions, and we therefore traveled cautiously to the west side of the valley, where we nooned at a little creek which came down out of a great range of mountains lying to the east of us, running north and south as far as we could see. Here Mr. Davis said was as good a prospect for gold as any place he had seen in California. We dug a little dirt and washed it out and found several rubies, one very large and fine. We therefore called the place Ruby Valley. We soon moved on south a few miles; but feeling forebodings of evil, stopped about 2, p.m., on a fine, grassy place near a spring and sent Mr. Davis ahead to reconnoitre the country, which was mostly clear and open to the end of the valley, about twelve miles distant. He rode cautiously about five miles when, on looking over his left shoulder, he saw an Indian on foot running towards the road behind and dropping into the grass as Davis looked around. He instantly wheeled his horse and sped for camp. Just as he started back an Indian on horseback started from some willows near by to cut off his retreat, but that racehorse outran the Indian pony, although the latter had the advantage. When these facts were known in camp every man prepared for the worst. We had chosen an open piece of ground where we could not be surprised in daylight. We were preparing an early supper so as to have it over before any surprise might be undertaken. Just as we were sitting down to eat, seven Indians on horseback rode slowly towards our camp, came past our horses which were grazing near and dismounted near our fires. We saluted them kindly with "how-de-do," and they replied. They were all dressed in coats, pants, overcoats, caps, etc, and rode well shod horses, excepting one short, thick-set Indian, about twenty-three years old, who wore buckskin pants, a hickory shirt, a Panama hat and with his hair cut short and straight around his neck; he was very wide between the eyes, rode a very large mare without a saddle. He came to my mess where I, my nephew and Natsab were just sitting down to eat, and shook hands. We sat with guns and pistols in our laps. I told all our company to be very careful, as this one could talk English. The interpreter tried to talk with him, but to no effect until he spoke in the Snake language, when he answered some. They were observing our actions, habits, etc., and making their calculations how and when to take our scalps. I felt that under the Panama hat was a dreadful chief for blood and plunder, and that he could talk English; and I was right in my judgment or feelings. As soon as the interpreter and I were done eating, we walked around the horses after cautioning the men. While driving the animals a little nearer camp he asked me if I had noticed a secret sign, a strange motion, the Indian made as he shook hands with us, and he showed it to me, stating that he believed these Indians were of the tribe and party who had done so many murders on the Humboldt, among the California gold seekers, and that he believed they were banded with whites by secret oaths, signs and pass-words. Immediately after he told this I felt a strange but bright sensation come over my mind and I could see with my heart, or my spirit could see without my eyes. I told him we would leave the horses and go quickly to camp, where he should go up to that Indian (the chief), give him the same sign he had given us, and that we would then be safe among them. He did this and the effect was astonishing. The Indian shook hands and hugged him heartily. I gave further instructions to the interpreter what to say about a certain man whom we knew lived on the Humboldt River, where so much murdering had been done, and with whom I went to school in Nauvoo. Every word had its effect as I anticipated, and the chief understood that this man who lived on the Humboldt, and whom very many believed to be the cause of all the murdering done there for money and plunder, was our friend from boyhood; but the opposite might be said to be nearly true, as we held no sympathy in common, although we had been boys together. The chief called that man his "daddy," meaning father. CHAPTER II. INDIANS' STRATAGEM TO GET ONE OF OUR HORSES--PROCEED ON OUR WAY--HOW INSPIRATION IS RECEIVED--AN ILLUSTRATIVE INCIDENT. We will now leave these few Indians and seventeen white men, all in peaceful, friendly chat, and go back to the 15th of September, 1854--three days before we left Salt Lake City. On the corner of East Temple Street, just two blocks south of the Temple site was a cottonwood log, on which two young men were sitting in earnest conversation. One was about twenty-four years old, a very tall, muscular man, not less than six feet, two inches in height, with black eyes, set wide apart under a heavy forehead and over high cheek bones. The whole countenance indicated a cruel and heartless disposition. The other young man was just twenty years old, medium height, with a well formed body, small, sharp, twinkling blue eyes, regular features and a rather large head. They had been quarreling; and when they arose from the log it was agreed that the one who _crossed the other's path should die!_ The older man was to start for his lone log house on the Humboldt, about sixty miles from Ruby Valley, in a week or two, by way of Goose Creek Mountains; and the young man was to start just three days from that time for Carson Valley, as Indian interpreter for a U. S. exploring company, traveling west from Salt Lake City. When we told "Bloody Chief," for such was the name of the chief who visited our camp, that we were special friends to the bad young man we thought not of the terrible consequences that might result from that deceitful stratagem to save our lives then. We told the Indians frankly that we were coming back in a little more than one moon, but did not tell them there would be but three of us. On the morning of September 30th, the same seven Indians came into our camp without a gun, pistol, bow or arrow. All were merry and jolly, and traded everything they could, and ran foot-races. They wanted to run horses, but ours had too long a journey before them to admit of racing. The main object and effort of the Indians was to get that race-horse, but they did not succeed. They escorted us about eight miles on our way and told us all they could of the country ahead in the direction we wanted to go. They showed us a great deal of gold and silver coin, jewelry and pocket-knives, which they doubtless obtained by killing people on the Humboldt. We left the valley at the south end, passing over a low divide and through a narrow, rocky canyon, full of scattering cedar trees, making as nice a place for ambush as an Indian could ask for the massacre of whites. Many incidents occurred worthy of note in a mere narrative; but as I design to show the inspiration of the Lord in our preservation, I shall only give so much of our journey as is necessary to bring you to the circumstances in an easy and natural way. All of God's works are done in a natural way; and He applies a law in one instance which would not do in another. The inspiration of God to different men and to the same man in different ways is a matter upon which I desire to enlarge some little. Sometimes an idea is received in the mind that is foreign to anything that ever existed there before. The person follows that idea, which is so new and to him unusual, and develops a wonderful piece of machinery or a principle in philosophy, manufacturing or something otherwise useful to man. That idea came as other ideas, he will say; but I am of the opinion that it is the inspiration of God that brings out of chaos the very useful inventions and discoveries--this is the simplest form of inspiration. Another man is perhaps laboring, as usual, in the field and is suddenly inclined in his feelings to go to his house. Perhaps he tries to smother the feeling, but finally yields and reaches home just in time to extinguish a fire that would certainly have consumed his house if he had not gone just as he did. The inspiration of the Holy Ghost which is given to all who obey the gospel by baptism and the laying on of hands of the Elders, was promised by the Lord to every one that earnestly and sincerely repents of his sins and obeys the gospel, and "it shall guide him into all truth." I will tell you, my young friends, how that Holy Ghost will guide you. If, when you are made clean from sin by baptism, you do not willingly enter again into sin, pray often, keep the Sabbath day holy, always try as earnestly as you can to be a peacemaker, help every institution of Zion, cheerfully obey every call of the Lord through those who have the authority from God to call, and live lives of purity in every way, that Holy Ghost will be in you all the time and influence you in all your thoughts, words and actions, bring to your mind things forgotten when you need them, and suggest to your mind principle and doctrine, when really necessary, that has never been taught you in this life, but which you knew before you came to this world. I will mention another incident of inspiration in my own experience, different from the one already related concerning the secret sign among the Indians. In 1867, I had a friend who was going to San Bernardino, California, and was to start on the second day after the following conversation between us: "Oliver, come and go to California with me." "I cannot." "Yes you can; you can go as well as not." "I have nothing to leave for the support of my family during the Winter;" (I having been sick for five or six months, and unable to earn anything.) "I'll lend you what money you want," said he. "Well, I cannot go, and there is no use thinking or taking about it," I finally replied. That evening I was going home and thinking of my family affairs, but nothing about going with my friend. A voice, sounding as though it was about a foot from my left ear, whispered: "Go with Hyrum to California." The voice was as distinct as any I ever heard, and I half turned to see if anyone was there, but saw no one; and after debating a short time in my mind decided that I must not refuse, and I said mentally, "Well, I will." The next day I saw Hyrum and told him I would go with him and I wanted fifty dollars to leave with my wife. He handed me the money and I started with him on the following morning. My health improved all the way there. I worked at carpenter work all Winter and returned in the Spring, a sound, healthy man. Other advantages and information gained while gone, prove to me that I was inspired or told to go and do the very thing that was necessary for my present salvation. It was a very important mission to me; and how important no mortal but myself knows. CHAPTER III. OUT OF PROVISIONS--LIVE ON HORSE FLESH--ARRIVAL AT CARSON--START BACK FOR HOME--DESCRIPTION OF THE JOURNEY--AIDED BY RED MEN--MEET WITH MORE INDIANS--OUR MANNER OF DEALING WITH THEM. Three days after leaving our newly-made friends, the Indians, we were on a hard desert, where in one place we crossed a field of crystallized mineral of some kind, which had the appearance of ice, and rode our horses safely over it. That night, on the same desert, one of the fattest horses in the company failed and was left just before we had crossed the desert, and it was nearly morning when we camped. At daylight I sent for the horse to eat, as we were then out of provisions. The uninvited increase of the company had very small rations at starting, and when their food was exhausted I fed them until there was nothing left to eat for any of us, then we killed the horse and lived on its flesh for one week. Two days after killing the horse we were on another desert and traveled until far into the night, for we could see no end to the desert; and since living on horseflesh for food we crowded the animals to make the best time possible to get where better food could be had, and more water, for we found water scarce and both men and beasts were in a suffering condition. About 2 o'clock in the morning a stop was made to rest the animals, for they had neither food nor water for over twenty-four hours. The saddles were removed and the animals were turned loose in the desert, where neither bush, stick nor grass could be seen. Being loosened, the animals all began feeding on something, though we could see nothing. We set out a guard, as usual. In the morning we found the horses feeding on a weed or grass of a wine color, about four inches high, covering in area about eight acres, and nowhere else did we ever see any more of that kind of feed. We reached Carson on the 15th of October. We could not start back until word could be got to and from San Francisco. It was getting late in the season and we soon began to feel uneasy about the Winter snows we might encounter, but I had thought of this all the way and took such notes of the route as would enable me to recognize the way again even if the mountains should be covered with snow. I kept what sailors would call a "log book," in which was written a regular description of every landscape--certain shaped mountains here, a grove of cedars there, etc.; and at every turn of the road, consulted the compass, noting the various directions, and had some certain land-marks at each turn, with estimates of distances between points. While not otherwise engaged in Genoa, as it is now called, I made a map of the road we had traveled, noting every watering-place, desert, mountain, grove of timber, plot of grass, etc., not forgetting to mark my distances as well as the points of compass. While at Genoa, Natsab, the Indian, left me one night and started home on foot and alone and made his way in safety. It was a week before I found which way he had gone, and feared much that the Indians there had killed him. I saw him after I arrived home and asked his reason for leaving me without notice. He said he was afraid we would have to stay all Winter; and that if I had known he was going to leave I would stop him and make him stay too, and that was too long to live among the whites; he would have got sick and perhaps died. At last the word came from San Francisco, and a man also to go with us to Salt Lake, which was very acceptable. Col. Reece resolved to fit up two men besides himself and accompany me one or two hundred miles, just to explore the country; for of the route we were to take nothing was known by white men, and we were all enthusiastic to search the unexplored regions. On November 2, 1854, I started for home, with five animals for my own outfit of myself and the interpreter. Our through friend and partner for the trip back, Mr. Kinsey, had two horses, thus making seven well-loaded animals for three men to take care of. One large mule carried a keg of water as a reserve for times of distress. We each carried a canteen of water on our saddles as we rode; and several times our riding horses would, when our canteens were only partly full so that the water would sound as the motion of their bodies shook them, turned and hunted for the water and whinnyed coaxingly for a little sup of the water they had carried so long. Carson River, at which point Mr. Davis overtook us, sinks or empties into a lake of its own, which is about twenty miles across. Around the lake is a very flat and large extent of country, wet and marshy, which affords great quantities of a grass known as "bayonet grass;" this yields tufts or bunches of black, rich seed that the Indians manage to cut and dry and then thresh or pound out the seed for their Winter's bread. We saw many large-sized stacks of the remains of their threshing at their threshing-floors, which were mostly inaccessible to horses, being on small, dry places in the midst of the sodded marshes that yield the grass. After passing around the south end of the lake we crossed a low divide and entered a new valley some thirty miles from the lake. Where we entered this new desert valley was among rolling hills of sand blown up by the wind, some perhaps twenty feet high and covering from a half to a full acre of ground. In passing among these hills and valleys I saw the heads of two Indians who had not yet seen us. I took in the whole situation at a glance: a large alkali desert was before us in which was no water, while that we had in store was small and poor. Those Indians were not there without water being near, and if we could get them we could perhaps induce them to find or show us water. Our horses in the sand made no noise traveling, so we started at our best speed and soon overtook those whom we wanted as guides. They took us to water, though very reluctantly, and indeed not until they understood that they must do so. We would never have found the water of ourselves; for the spring was in the top of a little elevation that covered perhaps five acres in the center of a valley. The spring was round and perhaps five feet across. It gave a rapid supply of water, but had no visible outlet. The Indians had fenced it with tall greasewood brush stuck in the ground as thick as they could put it, except at an opening about eight inches wide which would permit rabbits to enter, where they were trapped. A pit about two and one-half feet deep was dug in this opening and a strong, wiry sand-grass was fastened on either side of the hole so that the ends would overlap at the center of the hole or pit, making apparent smooth floor. When a rabbit jumped on it went down into the pit, which had no water in it. The grass readily sprang back to its place and was prepared for another rabbit. This continued until the pit was full, for it was so narrow and deep there was no chance to jump out. Three similar pits, at a distance from the spring, was prepared for antelope. We camped here, used the greasewood for cooking supper and refreshed our horses. We kept the Indians all night with us so they could not notify others, who would perhaps prove dangerous. It was the intention to take them a day on the journey, but they escaped when we were not watching them. We traveled, after getting a full supply of water, all that day, all night and until 2 o'clock in the afternoon of the next day without any rest, except that got by stopping to eat and drink and tend the animals. This long journey was necessary in order to find grass and water. About half or three-quarters of a mile before coming to the water our animals began to crowd ahead--pull on the bit--which surprised us all, as there were no signs of water, such as willows, trees or grass, in sight to attract our attention, nothing but the smooth desert of small, short desert brush, with occasional fields of sage brush. Suddenly our animals stopped at a little, swift-running brook not more than two or three feet wide. Here we rested, watered and prepared for our journey. Towards evening we moved about two miles to some low sand hills, which generally afford an excellent grass called sand-grass. The next day we spent in trying to get more easterly over the mountains, but failed. The second day after watering we would gladly have passed through the range of mountains by a canyon; but thinking it impossible, had started on north again nearly a mile, when someone called behind us. On looking around we saw two Indians running towards us. We waited until they came up. They then enquired where we were going, and on being told, said we would all die if we continued in that direction for it was three days' travel to water. They led us to water in the mountains and stayed with us that night and were well pleased with their newly-made friends, but not more so than we were; for they seemed more like kind old friends, and in the parting got their full share of presents. On that camp ground I set the compass, but to my surprise one end of the needle dropped down and remained thus. Move the needle where I would it did the same. We were on a mountain of iron and probably some magnetic ore was near. The next day was the 12th of November, 1854, and by favor of one of these good red men we got through the mountains to a fine, large spring creek, and there camped. Now, who can deny the hand of the Lord and His power in sending these natives with softened hearts to call us from certain death and kindly bring us through to these beautiful springs? None of us did; even the Gentiles with us acknowledged His hand in that act of the savage Indian. The next morning, Col. Reece, with his two men, left us and turned south to explore three or four days in that direction and then turn westward on their course home. During this journey he made the very important discovery of the Reece River and country now so profitable to the State of Nevada. We continued our course east one day and a half, and then struck the southern extremity of our outward route, which was a very plain trail at that place and was just at the foot of a long slope approaching a high, rocky, rugged mountain, over which we had to pass. Indians and snow-storms were alike a dread to us to encounter; and the former were now before us when within about half a mile of the mouth of a very narrow, rocky canyon. They had the advantage of us, for they were nearest the rocks that overhung the road and were on the run in a half bent posture when first seen on the side of the mountain, but they straightened and sprang to the race right manfully when once in sight, until they were safe among the rocks, where they took positions of safety, only exposing their heads. We approached slowly, all the while consulting as to what was the best policy to pursue. We did not want to go around the mountain to the south, for of the distance we knew nothing, and to fight we were afraid; for numbers and position were against us, there being only four of us and seven we could see of them. Speaking of four of us reminds me that when eighty miles from Genoa, a man by the name of Davis came to us from California, having heard of the exploring party going to Salt Lake. He had a very large herd of sheep _en route_ for California, which was obliged to Winter in Utah, and being anxious to join it he was willing to take chances with us. The most feasible plan now was to make friends of them with presents. This being decided upon we concluded to try it, and if it failed we must try to force a passage. We consoled ourselves with the saying, "a coward cornered is the worst man in the world to fight." By some means, however, we expected, by the help of the Lord, to get through. After talking and preaching to the natives half an hour or more the interpreter allured them down near us--so near that presents, small articles we had on our persons, were given them by one of us while the other three guarded against any treacherous surprise. They were then told to go with us to the top of the mountain, where we would camp for the night and we would there give them more valuable articles which were on the horse. They finally consented and told us to go on ahead; but feeling safer with their backs to us than ours to them we succeeded in having them take the lead. They were strong, fierce, desperate-looking men, and we did not care to give them any advantage over us, so we kept our eyes on them and our hands on our guns, even after we had camped at a nice spring in a large opening in the top of the mountain. Our greatest safety against these and other Indians that might be lurking around, was to take their bows and arrows into our possession, which we did very quietly after giving the promised gifts. They looked rather sorry at seeing themselves entirely in our power. For our future safety I thought it best to teach our neighbors a lesson in gun tactics, for we felt sure their knowledge of guns was limited to hearsay, they were so very wild and unacquainted with white men. My plan was as follows: I went into a narrow ravine well out of sight, cut a couple of leaves out of my memorandum book, doubled them, shot a hole through the center and then cut them in two. One of these I secretly gave to Mr. Kinsey. The interpreter and I then got into high words. The Indians wanted to know what we were talking about. He told them that I thought I could beat him shooting. They manifested much interest in the matter. I took a leaf from my book, folded and cut it exactly like the first and put it in the split of a stick about three feet long, gave this to Mr. Kinsey, all in plain view of the natives, and he put it up about one third of a mile off, but exchanged papers on the way and substituted the one with a hole in the center. The interpreter shot with a dragoon revolver and sent an Indian for the mark. He came back on the run and talking as hard as he could. The Indians all joined in the talk but superstitiously avoided touching the paper. I could not, of course, shoot better than that and therefore did not try; besides, it was getting dark. The following morning, which was the 17th of November, one of the natives volunteered to go with us, saying that he "lived over that way." He ran on foot by the side of our horses all day and we rode most of the time on the gallop. That night, about 1 o'clock, the Indian ran away from the guard--one man with gun in hand--and got clear with his life and two blankets that were not his. In the morning we found his tracks in the trail ahead of us and we were satisfied that evil was designed against us. We were but a day-and-a-half's ride from the south end of Ruby Valley, and two and one-half days' ride from the north end, where most of the Indians were. That day, at noon, we came to water on a high ridge, from which I could see a canyon pass through the mountains at the north end of Ruby Valley, which lay north by north-east from us, and the south end nearly east, leaving a great angle or elbow for us to make, which was an object to save. From one place only on this high ridge could be seen this low place in the distant mountains; and as soon as my eyes rested on it the idea was given me that we could get through that pass and save a great distance, and what else it might save I did not know, unless it was our hair. I at once informed the men of the gap in the mountains and my idea that it was best to travel that way; they agreed with me. We turned our horses that way and every one of us felt right sure then that in the plan was our safety. We traveled that afternoon and until perhaps 12 o'clock in the night and camped on a creek at the foot of the gap, probably ten miles from the top, where we made neither light nor noise. CHAPTER IV. PREMONITIONS OF DANGER--LEARN OF AN ATTEMPT TO KILL US--AN INDIAN'S ADVICE--UNDECIDED ABOUT WHAT COURSE TO TAKE--APPEAL TO THE LORD--PRAYER ANSWERED--REACH HOME IN SAFETY. Early in the morning of the 19th we were in motion, fearing that that day might bring the greatest trial of our lives. Right on the divide we met about fifteen old men, women and children, but none that could draw the bow in battle were there. The interpreter, who was well versed in Indian policies and tactics, said: "There, boys, that tells the story--not a warrior here and these are sent off out of danger." We came out into the valley about 2 o'clock very still, slow and cautious, but saw no signs of life near. We had to ride hard so that, if possible, we might get across the valley unobserved. We succeeded, and just as the sun was setting we reached a little basin or valley among low hills on our old trail, where there was a fine spring of water. We looked carefully all over the country behind us as we left the valley, but saw no signs of life except many smokes. Our hearts nearly came to a standstill as we turned the ridge down into the little basin, at the sight of seven Indians on the run for the water. We had to have the right of water even if necessary to fight for it; and we started on the run. The ground was so open that we could see no point of advantage the Indians could gain by getting to water first, so we rode more leisurely and we came together at the spring. As they appeared in every motion to be friendly, we dismounted, threw off our saddles and packs as though we were at home, never forgetting to keep our eyes open and revolvers handy. The first thing to test their friendship was to smoke--if they would smoke with us they would talk, and if they would talk we could be friends and learn something. When the oldest man had smoked, he asked in astonishment how we got there. The interpreter said: "We rode here on our horses." "Yes," said the old man, "I saw you do that; but what road did you come?" He was told, and replied: "That is the only way you could come." "Why?" Then he went on to tell us that the Indian, Natsab, who ran away in Carson, had passed there telling when he thought we would be along. The Bloody Chief we saw in the valley going out came all through the valley, calling the men to the rocky canyon that leads out of the valley and there they thought to kill us all and divide the spoils, expecting the whole seventeen men to return. "Why didn't you go?" was asked. The old man fumbled among his rags and pulled out a piece of tobacco about one and one-half inches square and said, "I showed him that tobacco and told him you gave me it, and I could not fight you as long as that lasted." "What it that had all been gone?" was asked. The old man had as mild and pleasant eyes as I ever saw in an Indian's head, and he raised them with as much honesty and simplicity as a child, after looking in the fire a minute, and said: "I don't know what I would have done." His heart seemed to correspond with his eye. The six men with him were his sons and sons-in-law. He kept them from going to fight us. His camp was about a mile from the spring. After talking awhile we tried the "long shot" game on them and found the paper shot through the center as before. We wanted to impress all Indians with the belief that when they fought us, the farther off they could get the safer they would be. Then we smoked again and all had lunch. The Indians got lots of gifts, the whites none. Then came the good old man's last advice and council: "I do not know whether they will get track of you before morning or not; but they _will_ get on your track," said the mild-eyed man. "You must not let the sun see you here. To-morrow when the sun looks down from behind the top of that mountain you must be a long way from here. Ride hard all day; and when night comes, don't stop riding, but ride hard all night, and in the morning you will be in the Goshute land and they will not follow you there. They have long been wanting your meat, and when they find only your tracks they will ride like the wind." When he had done talking, they all arose with a mild dignity, wrapped their remnants of blankets around them, turned their faces towards their home among the cedars and none looked around, except the mild-eyed man, who gave us a look of mingled pity and hope, then nodded his head towards their home, gave a motion of the hand and a prolonged sigh, as much as to say, "I'm going home to sleep." The old man's advice to us was carefully followed. I examined my journal and notes of the country before we started. The whole day's travel was over a level country from one valley to another, with no high divide or hardly a separating hill; but at noon I found myself lost, in spite of all my care and even extra caution preparatory for such an important day. I could not find any lack of attention in myself and no responsibility was upon any other person in the matter--the route was very plain, and yet I had gone to the left of a mountain instead of to the right. I knew where we were, although there was no trail on either route, yet I knew we had taken the wrong side of the mountain. I was afraid of the result and questioned whether it would give our pursuers any advantage. Should we turn back or go ahead? was another question. Our lives was the game we were playing for that day, and the responsibility of correct moves was upon me. The thought made me sweat like rain. I told all the men and asked them to ride slowly, very slowly, while I rode up the mountain to see if I could make any discovery. I rode to a good, secure place and there knelt upon the ground and, with my whole soul, asked God to show me what to do in this trying time of uncertainty. I arose and mounted my horse, fully satisfied. I knew how it would terminate. An impression a feeling, some would call it, made me understand this: "Go on; you will come out all right;" that is, keep going as you are going, and you will come around to the right place, was what it meant. Some might ask, How did you get that information? I can only tell you that it was spoken in those words to my soul. It was planted instantly in my understanding by the power of God. It was revealed to my spirit independent of the body. I rode down and overtook my fellow-travelers in perfect cheer and told them that we would go on, we were going just right. Just before sunset we came to the very water I had intended, in the morning, to reach, which was in a nice, grassy vale close by a large cedar grove, and on looking back on the route I designed to come, we saw, on a point of the mountain, three smokes near to each other, which among Indians means to rally to some appointed place. We all, Gentiles though two of the company were, acknowledged the hand of God in guiding us, as we thought, the wrong way. Water, grass and rest our animals must have in order to carry us safely through the night. We could see the Indian smokes; they could see ours and very likely see us. We must make them think we were going to stay all night, so we drove the horses away from camp quite a distance and towards the Indians, gathered a good lot of wood, ate supper and waited impatiently for the mantle of night to be thrown over our movements. As soon as I felt sure the Indians' keen eyes could not see our moves through the darkness, two men ran for the horses and drove them around so the fire would not show their forms. The other two men carried the saddles far back from the fire, where we hastily saddled and left the horses in care of one man while the other three went to the fire, put on all the wood and lazily passed and re-passed between the distant Indians and the fire, then mounted and rode with good speed from our comfortable fire and beautiful Antelope Spring. This place received its name, Antelope Spring, as follows: On approaching this place, as we went west, we saw a drove of antelope feeding just in the edge of the scattering cedars, and one antelope quite a little behind the rest, which one of our men prepared to shoot; but all the animals seeing us ran away. The one behind was thrown into a dreadful fright, and could not run with the others, while the man prepared to shoot. He resolved to be an antelope no longer, and with magical power threw off his antelope skin, and in the twinkling of an eye, stood up a tall Indian with bow and arrows in hand. He followed us to camp and there showed us all about the transformation. We rode all night as fast as we could and at dawn came into a little gulch, where water was found. Here we turned our animals loose and all but two of us laid down and slept until sunrise. That morning was beautiful to us. We now felt ourselves out of danger and quietly pursues our journey homeward, without any other important event occurring. We reached home on the 25th of November, 1854. This was an important event to us and our families and friends. One thing that made it more important to my wife and relatives was a report from a man who undertook to overtake us a day or two after we left Salt Lake City for Carson. He was a relic of the army, and failing to overtake us as soon as he expected, became faint-hearted from the forbidding and uninviting surroundings of a lone man among Indians and deserts, and turned back. He arrived safely in Salt Lake City and undoubtedly thought himself very fortunate in so doing; and to excuse himself beyond the possibility of reproach among his associates, he made up an inexcusable falsehood and told that he came to the place where the Indians had massacred every one of our party. The deed had just been done and the bodies lay mangled and stripped of clothing. He was obliged to make a hasty retreat to avoid being discovered and served the same. On arriving in Salt Lake I delivered all U. S. property in my possession to Colonel Steptoe and as soon as possible made my official report in writing and got my release. In my report was given an outline of the road, which, however, he did not think practicable for his army in the following Spring. From my journal of the trip and the map, I formed what was called in those days a guide book, which was a minute account of the road, by which a stranger to the country could safely travel it without danger of being lost. Our Delegate to Congress then was acquainted with this book, and as he was about to start for Washington by way of San Francisco, he offered to take the guide book and if he could sell it to Congress he would give me half the proceeds. In San Francisco he was offered $1000 for it, but would not let it go for that amount. I think he did not sell it, for I never received any money for it. 
2443	----	THE STORY OF THE MORMONS FROM THE DATE OF THEIR ORIGIN TO THE YEAR 1901 By William Alexander Linn PREFACE No chapter of American history has remained so long unwritten as that which tells the story of the Mormons. There are many books on the subject, histories written under the auspices of the Mormon church, which are hopelessly biased as well as incomplete; more trustworthy works which cover only certain periods; and books in the nature of "exposures" by former members of the church, which the Mormons attack as untruthful, and which rest, in the minds of the general reader, under a suspicion of personal bias. Mormonism, therefore, to-day suggests to most persons only one doctrine--polygamy--and only one leader--Brigham Young, who made his name familiar to the present generations. Joseph Smith, Jr., is known, where known at all, only in the most general way as the founder of the sect, while the real originator of the whole scheme for a new church and of its doctrines and government, Sidney Rigdon, is known to few persons even by name. The object of the present work is to present a consecutive history of the Mormons, from the day of their origin to the present writing, and as a secular, not as a religious, narrative. The search has been for facts, not for moral deductions, except as these present themselves in the course of the story. Since the usual weapon which the heads of the Mormon church use to meet anything unfavorable regarding their organization or leaders is a general denial, this narrative has been made to rest largely on Mormon sources of information. It has been possible to follow this plan a long way because many of the original Mormons left sketches that have been preserved. Thus we have Mother Smith's picture of her family and of the early days of the church; the Prophet's own account of the revelation to him of the golden plates, of his followers' early experiences, and of his own doings, almost day by day, to the date of his death, written with an egotist's appreciation of his own part in the play; other autobiographies, like Parley P. Pratt's and Lorenzo Snow's; and, finally, the periodicals which the church issued in Ohio, in Missouri, in Illinois, and in England, and the official reports of the discourses preached in Utah,--all showing up, as in a mirror, the character of the persons who gave this Church of Latter Day Saints its being and its growth. In regard to no period of Mormon history is there such a lack of accurate information as concerning that which covers their moves to Ohio, thence to Missouri, thence to Illinois, and thence to Utah. Their own excuse for all these moves is covered by the one word "persecution" (meaning persecution on account of their religious belief), and so little has the non-Mormon world known about the subject that this explanation has scarcely been challenged. Much space is given to these early migrations, as in this way alone can a knowledge be acquired of the real character of the constituency built up by Smith in Ohio, and led by him from place to place until his death, and then to Utah by Brigham Young. Any study of the aims and objects of the Mormon leaders must rest on the Mormon Bible ("Book of Mormon") and on the "Doctrine and Covenants," the latter consisting principally of the "revelations" which directed the organization of the church and its secular movements. In these alone are spread out the original purpose of the migration to Missouri and the instructions of Smith to his followers regarding their assumed rights to the territory they were to occupy; and without a knowledge of these "revelations" no fair judgment can be formed of the justness of the objections of the people of Missouri and Illinois to their new neighbors. If the fraudulent character of the alleged revelation to Smith of golden plates can be established, the foundation of the whole church scheme crumbles. If Rigdon's connection with Smith in the preparation of the Bible by the use of the "Spaulding manuscript" can be proved, the fraud itself is established. Considerable of the evidence on this point herein brought together is presented at least in new shape, and an adequate sketch of Sidney Rigdon is given for the first time. The probable service of Joachim's "Everlasting Gospel," as suggesting the story of the revelation of the plates, has been hitherto overlooked. A few words with regard to some of the sources of information quoted: "Biographical Sketches of Joseph Smith and his Progenitors for Many Generations" ("Mother Smith's History," as this book has been generally called) was first published in 1853 by the Mormon press in Liverpool, with a preface by Orson Pratt recommending it; and the Millennial Star (Vol. XV, p. 682) said of it: "Being written by Lucy Smith, the mother of the Prophet, and mostly under his inspiration, will be ample guarantee for the authenticity of the narrative.... Altogether the work is one of the most interesting that has appeared in this latter dispensation." Brigham Young, however, saw how many of its statements told against the church, and in a letter to the Millennial Star (Vol. XVII, p. 298), dated January 31, 1858, he declared that it contained "many mistakes," and said that "should it ever be deemed best to publish these sketches, it will not be done until after they are carefully corrected." The preface to the edition of 1890, published by the Reorganized Church at Plano, Illinois, says that Young ordered the suppression of the first edition, and that under this order large numbers were destroyed, few being preserved, some of which fell into the hands of those now with the Reorganized Church. For this destruction we see no adequate reason. James J. Strang, in a note to his pamphlet, "Prophetic Controversy," says that Mrs. Corey (to whom the pamphlet is addressed) "wrote the history of the Smiths called 'Mother Smith's History.'" Mrs. Smith was herself quite incapable of putting her recollections into literary shape. The autobiography of Joseph Smith, Jr., under the title "History of Joseph Smith," began as a supplement to Volume XIV of the Millennial Star, and ran through successive volumes to Volume XXIV. The matter in the supplement and in the earlier numbers was revised and largely written by Rigdon. The preparation of the work began after he and Smith settled in Nauvoo, Illinois. In his last years Smith rid himself almost entirely of Rigdon's counsel, and the part of the autobiography then written takes the form of a diary which unmasks Smith's character as no one else could do. Most of the correspondence and official documents relating to the troubles in Missouri and Illinois are incorporated in this work. Of the greatest value to the historian are the volumes of the Mormon publications issued at Kirtland, Ohio; Independence, Missouri; Nauvoo, Illinois; and Liverpool, England. The first of these, Evening and Morning Star (a monthly, twenty-four numbers), started at Independence and transferred to Kirtland, covers the period from June, 1832, to September, 1834; its successor, the Latter Day Saints' Messenger and Advocate, was issued at Kirtland from 1834 to 1837. This was followed by the Elders' journal, which was transferred from Kirtland to Far West, Missouri, and was discontinued when the Saints were compelled to leave that state. Times and Seasons was published at Nauvoo from 1839 to 1845. Files of these publications are very scarce, the volumes of the Times and Seasons having been suppressed, so far as possible, by Brigham Young's order. The publication of the Millennial Star was begun in Liverpool in May, 1840, and is still continued. The early volumes contain the official epistles of the heads of the church to their followers, Smith's autobiography, correspondence describing the early migrations and the experiences in Utah, and much other valuable material, the authenticity of which cannot be disputed by the Mormons. In the Journal of Discourses (issued primarily for circulation in Europe) are found official reports of the principal discourses (or sermons) delivered in Salt Lake City during Young's regime. Without this official sponsor for the correctness of these reports, many of them would doubtless be disputed by the Mormons of to-day. The earliest non-Mormon source of original information quoted is "Mormonism Unveiled," by E. D. Howe (Painesville, Ohio, 1834). Mr. Howe, after a newspaper experience in New York State, founded the Cleveland (Ohio) Herald in 1819, and later the Painesville (Ohio) Telegraph. Living near the scene of the Mormon activity in Ohio when they moved to that state, and desiring to ascertain the character of the men who were proclaiming a new Bible and a new church, he sent agents to secure such information among the Smiths' old acquaintances in New York and Pennsylvania, and made inquiries on kindred subjects, like the "Spaulding manuscript." His book was the first serious blow that Smith and his associates encountered, and their wrath against it and its author was fierce. Pomeroy Tucker, the author of "Origin and Progress of the Mormons" (New York, 1867), was personally acquainted with the Smiths and with Harris and Cowdery before and after the appearance of the Mormon Bible. He read a good deal of the proof of the original edition of that book as it was going through the press, and was present during many of the negotiations with Grandin about its publication. His testimony in regard to early matters connected with the church is important. Two non-Mormons who had an early view of the church in Utah and who put their observations in book form were B. G. Ferris ("Utah and the Mormons," New York, 1854 and 1856) and Lieutenant J. W. Gunnison of the United States Topographical Engineers ("The Mormons," Philadelphia, 1856). Both of these works contain interesting pictures of life in Utah in those early days. There are three comprehensive histories of Utah,--H. H. Bancroft's "History of Utah" (p. 889), Tullidge's "History of Salt Lake City" (p. 886), and Orson F. Whitney's "History of Utah," in four volumes, three of which, dated respectively March, 1892, April, 1893, and January, 1898, have been issued. The Reorganized Church has also published a "History of the Church of Jesus Christ of Latter Day Saints" in three volumes. While Bancroft's work professes to be written from a secular standpoint, it is really a church production, the preparation of the text having been confided to Mormon hands. "We furnished Mr. Bancroft with his material," said a prominent Mormon church officer to me. Its plan is to give the Mormon view in the text, and to refer the reader for the other side to a mass of undigested notes, and its principal value to the student consists in its references to other authorities. Its general tone may be seen in its declaration that those who have joined the church to expose its secrets are "the most contemptible of all"; that those who have joined it honestly and, discovering what company they have got into, have given the information to the world, would far better have gone their way and said nothing about it; and, as to polygamy, that "those who waxed the hottest against" the practice "are not as a rule the purest of our people" (p. 361); and that the Edmunds Law of 1882 "capped the climax of absurdity" (p. 683). Tullidge wrote his history after he had taken part in the "New Movement." In it he brought together a great deal of information, including the text of important papers, which is necessary to an understanding of the growth and struggles of the church. The work was censored by a committee appointed by the Mormon authorities. Bishop Whitney's history presents the pro-Mormon view of the church throughout. It is therefore wholly untrustworthy as a guide to opinion on the subjects treated, but, like Tullidge's, it supplies a good deal of material which is useful to the student who is prepared to estimate its statements at their true value. The acquisition by the New York Public Library of the Berrian collection of books, early newspapers, and pamphlets on Mormonism, with the additions constantly made to this collection, places within the reach of the student all the material that is necessary for the formation of the fairest judgment on the subject. W. A. L. HACKENSACK, N. J., 1901. DETAILED CONTENTS BOOK I. THE MORMON ORIGIN I. FACILITY OF HUMAN BELIEF: The Real Miracle of Mormon Success--Effrontery of the Leaders' Professions--Attractiveness of Religious Beliefs to Man--Wherein the World does not make Progress--The Anglo-Saxon Appetite for Religious Novelties II. THE SMITH FAMILY: Solomon Mack and his Autobiography --Religious Characteristics of the Prophet's Mother--The Family Life in Vermont--Early Occupations in New York State--Pictures of the Prophet as a Youth--Recollections of the Smiths by their New York Neighbors III. HOW JOSEPH SMITH BECAME A MONEY-DIGGER: His Use of a Divining Rod--His First Introduction to Crystal-gazing--Peeping after Hidden Treasure--How Joseph obtained his own "Peek-stone"--Methods of Midnight Money-digging IV. FIRST ANNOUNCEMENT OF THE GOLDEN BIBLE: Variations in the Early Descriptions--Joseph's Acquaintance with the Hales--His Elopement and Marriage--What he told a Neighbor about the Origin of his Bible Discovery--Early Anecdotes about the Book V. THE DIFFERENT ACCOUNTS OF THE REVELATION OF THE BIBLE: The Versions about the Spanish Guardian--Important Statement by the Prophet's Father--The Later Account in the Prophet's Autobiography--The Angel Visitor and the Acquisition of the Plates--Mother Smith's Version VI. TRANSLATION AND PUBLICATION OF THE BIBLE: Martin Harris's Connection with the Work--Smith's Removal to Pennsylvania--How the Translation was carried on--Harris's Visit to Professor Anthon--The Professor's Account of his Visit--The Lost Pages--The Prophet's Predicament and his Method of Escape--Oliver Cowdery as an Assistant Translator--Introduction of the Whitmers--The Printing and Proof--reading of the New Bible--Recollections of Survivors VII. THE SPAULDING MANUSCRIPT: Solomon Spaulding's Career--History of "The Manuscript Found"--Statements by Members of the Author's Family--Testimony of Spaulding's Ohio Neighbors about the Resemblance of his Story to the Book of Mormon--The Manuscript found in the Sandwich Islands VIII. SIDNEY RIGDON: His Biography--Connection with the Campbells--Efficient Church Work in Ohio--His Jealousy of his Church Leaders--Disciples' Beliefs and Mormon Doctrines--Intimations about a New Bible--Rigdon's First Connection with Smith--The Rigdon-Smith Translation of the Scriptures--Rigdon's Conversion to Mormonism IX. "THE EVERLASTING GOSPEL": Probable Origin of the Idea of a Bible on Plates--Cyril's Gift from an Angel and Joachim's Use of it--Where Rigdon could have obtained the Idea Prominence of the "Everlasting Gospel" in Mormon Writings X. THE WITNESSES TO THE PLATES: Text of the Two "Testimonies"--The Prophet's Explanation of the First--Early Reputation and Subsequent History of the Signers--The Truth about the Kinderhook Plates and Rafinesque's Glyphs XI. THE MORMON BIBLE: Some of its Errors and Absurdities--Facsimile of the First Edition Title-page--The Historical Narrative of the Book--Its Lack of Literary Style--Appropriated Chapters of the Scriptures--Specimen Anachronisms XII. ORGANIZATION OF THE CHURCH: Smith's Ordination by John the Baptist--The First Baptisms--Early Branches of the Church--The Revelation about Church Officers--Cowdery's Ambition and How it was Repressed--Smith's Title as Seer, Translator, and Prophet--His Arrest and Release--Arrival of Parley P. Platt and Rigdon in Palmyra--The Command to remove to Ohio XIII. THE MORMONS' BELIEFS AND DOCTRINES--CHURCH GOVERNMENT: Long Years of Apostasy--Origin of the Name "Mormon"--Original Titles of the Church--Belief in a Speedy Millennium--The Future Possession of the Earth--Smith's Revelations and how they were obtained--The First Published Editions--Counterfeit Revealers--What is Taught of God--Brigham Young's Adam Sermon--Baptism for the Dead--The Church Officers BOOK II. IN OHIO I. THE FIRST CONVERTS AT KIRTLAND: Original Missionaries sent out to the Lamanites--Organization of a Church in Ohio--Effect of Rigdon's Conversion--General Interest in the New Bible and Prophet--How Men of Education came to believe in Mormonism--Result of the Upturning of Religious Belief II. WILD VAGARIES OF THE CONVERTS: Convulsions and Commissions--Common Religious Excitements of those Days--Description of the "Jerks"--Smith's Repressing Influence III. GROWTH OF THE CHURCH: The Appointment of Elders--Beginning of the Proselyting System--Smith's Power Entrenched--His Temporal Provision--Repression of Rigdon--The Tarring and Feathering of Smith and Rigdon--Treatment of the Mormons and of Other New Denominations compared--Rigdon's Punishment IV. GIFTS OF TONGUES AND MIRACLES: How Persons "Spoke in Tongues"--Seeing the Lord Face to Face--Early Use of Miracles--The Story of the "Book of Abraham"--The Prophet as a Translator of Greek and Egyptian. V. SMITH'S OHIO BUSINESS ENTERPRISES: Young's Picture of the Prophet's Experience as a Retail Merchant--The Land Speculation--Laying out of the City--Building of the Temple--Consecration of Property--How the Leaders looked out for themselves--Amusing Explanation of Section III of the "Doctrine and Covenants"--The Story of the Kirtland Bank--The Church View of its Responsibility for the Currency--The Business Crash and Smith's Flight to Missouri VI. LAST DAYS AT KIRTLAND: Pictures of the Prophet--Accusations against Church Leaders in Missouri--Serious Charge against the Prophet--W. W, Phelps's Rebellion--Smith's Description of Leading Lights of the Church--Charges concerning Smith's Morality--The Church accused of practising Polygamy--A Lively Fight at a Church Service--Smith's and Rigdon's Defence of their Conduct--The Later History of Kirtland BOOK III. IN MISSOURI I. THE DIRECTIONS TO THE SAINTS ABOUT THEIR ZION: Western Missouri in the Early Days--Pioneer Farming and Home-making--The Trip of the Four Mormon Missionaries--Direction about the Gathering of the Elect--How they were to possess the Land of Promise--Their Appropriation of the Good Things purchased of their Enemies II. SMITH'S FIRST VISITS TO MISSOURI: Founding the City of Zion and the Temple--Marvellous Stories that were told--Dissatisfaction of Some of the Prophet's Companions III. THE EXPULSION FROM JACKSON COUNTY: Rapid Influx of Mormons--Result of the Publication of the Revelations--First Friction with their Non-Mormon Neighbors--Manifesto of the Mormons' Opponents--Their Big Mass Meeting--Demands on the Mormons--Destruction of the Star Printing-office--The Mormons' Agreement to leave--Smith's Advice to his Flock--Repudiation of the Mormon Agreement and Renewal of Hostilities--The Battle at Big Blue--Evacuation of the County--March of the Army of Zion--An Inglorious Finale IV. FRUITLESS NEGOTIATIONS WITH THE JACKSON COUNTY PEOPLE: A Fair Offer Rejected--The Mormon Counter Propositions--Governor Dunklin on the Situation V. IN CLAY, CALDWELL, AND DAVIESS COUNTIES: Welcome of the Mormons by New Neighbors--Effect of their Claims about Possessing the Land--Ordered out of Clay County--Founding of Far West--A Welcome to Smith and Rigdon VI. RADICAL DISSENSIONS IN THE CHURCH: Trial of Phelps and Whitmer--Conviction of Oliver Cowdery on Serious Charges--Expulsion of Leading Members--Origin of the Danites--Suggested by the Prophet at Kirtland--The Danite Constitution and Oath--Origin of the Tithing System VII. BEGINNING OF ACTIVE HOSTILITIES: Result of Smith's Domineering Course--Jealousy caused by the Scattering of the Saints--Founding of Adam-ondi-Ahman--Rigdon's Famous Salt Sermon--Open Defiance of the Non-Mormons--The Mormons in Politics--An Election Day Row--Arrests and Threats VIII. A STATE OF CIVIL WAR: Calling out of the Militia--Proposed Expulsion of the Mormons from Carroll County--The Siege of De Witt--The Prophet's Defiance--Work of his "Fur Company"--Gentile Retaliation--The Battle of Crooked River--The Massacre at Hawn's Mills--Governor Boggs's "Order of Extermination" IX. THE FINAL EXPULSION FROM THE STATE: General Lucas's Terms to the Mormons--Surrender of Far West and Arrest of Mormon Leaders--General Clark's Address to the Mormons--His Report to the Governor--General Wilson's Picture of Adam-ondi-Ahman--Fate of the Mormon Prisoners--Testimony at their Trial--Smith's Escape--Migration to Illinois BOOK IV. IN ILLINOIS I. THE RECEPTION OF THE MORMONS: Incidents in the Early History of the State--Defiant Lawlessness--Politicians the First to Welcome the Newcomers--Landowners Among their First Friends II. THE SETTLEMENT OF NAUVOO: Smith's Leadership Illustrated--The Land Purchases--A Reconciliation of Conflicting Revelations--Smith's Financiering--Shameful Misrepresentation to Immigrants III. THE BUILDING UP OF THE CITY: Unhealthfulness of its Site--Rapid Growth of the Place--Early Pictures of it--Foreign Proselyting--Why England was a Good Field--Method of Work there--The Employment of Miracles--How the Converts were Sent Over IV. THE NAUVOO CITY GOVERNMENT: Dr. Galland's Suggestions--An Important Revelation--Church Buildings Ordered--Subserviency of the Legislature--Dr. John C. Bennett's Efficient Aid--Authority granted to the City Government--The Nauvoo Legion--Bennett's Welcome--The Temple and How it was Constructed V. THE MORMONS IN POLITICS: Smith's Decree against Van Buren--How the Prophet swung the Mormon Vote back to the Democrats--The Attempted Assassination of Governor Boggs--Smith's Arrest and What Resulted from it--Defeat of a Whig Candidate by a Revelation VI. SMITH A CANDIDATE FOR PRESIDENT OF THE UNITED STATES: His Letter to Clay and Calhoun--Their Replies and Smith's Abusive Wrath--The Prophet's Views on National Politics--Reform Measures that He Proposed--His Nomination by the Church Paper--Experiences of Missionaries sent out to Work Up his Campaign VII. SOCIAL CONDITIONS IN NAUVOO: Character of its Population--Treatment of Immigrant Converts--Some Disreputable Gentile Neighbors--The Complaints of Mormon Stealings--Significant Admissions--Mormon Protection against Outsiders--The Whittlers VIII. SMITH'S PICTURE OF HIMSELF AS AUTOCRAT: Glances at his Autobiography--Difficulties Connected with the Building Enterprises--A Plain Warning to Discontented Workmen--Trouble with Rigdon--Pressed by his Creditors--Transaction with Remick--Currency Law passed by his City Council--How Smith regarded himself as a Prophet--His Latest Prophecies IX. SMITH'S FALLING OUT WITH BENNETT AND HIGBEE: Bennett's Expulsion and the Explanations concerning it--His Attacks on his Late Companions--Charges against Nauvoo Morality--The Case of Nancy Rigdon--The Higbee Incident X. THE INSTITUTION OF POLYGAMY: An Examination of its Origin--Its Conflict with the Teachings of the Mormon Bible and Revelations--Early Loosening of the Marriage View under Smith--Proof of the Practice of Polygamy in Nauvoo--Testimony of Eliza R. Snow--How her Brother Lorenzo shook off his Bachelorhood--John B. Lee as a Polygamist--Ebenezer Robinson's Statement--Objects of "The Holy Order"--The Writing of the Revelation about Polygamy--Its First Public Announcement--Sidney Rigdon's Innocence in the Matter XI. PUBLIC ANNOUNCEMENT OF THE DOCTRINE OF POLYGAMY: Text of the Revelation--Orson Pratt's Presentation of it--The Doctrine of Sealing--Necessity of Sealing as a Means of Salvation--Attempt to show that Christ was a Polygamist XII. THE SUPPRESSION OF THE EXPOSITOR: Dr. Foster and the Laws--Rebellion against Smith's Teachings--Leading Features of the Expositor--Trial of the Paper and its Editors before the City Council--Destruction of the Press and Type--Smith's Proclamation XIII. UPRISING OF THE NON-MORMONS: Resolutions Adopted at Warsaw--Organizing and Arming of the People--Action of Governor Ford--Smith's Arrest--Departure of the Prisoners for Carthage XIV. THE MURDER OF THE PROPHET: Legal Proceedings after his Arrival in Carthage--The Governor and the Militia--The Carthage Jail and its Guards--Action of the Warsaw Regiment--The Attack on the Jail and the Killing of the Prophet and his Brother--Funeral Services in Nauvoo--Final Resting-place of the Bodies--Result of Indictments of the Alleged Murderers--Review of the Prophet's Character XV. AFTER SMITH'S DEATH: The People in a Panic--The Mormon Leaders for Peace--The Future Government of the Church--Brigham Young's Victory--Rigdon's Trial before the High Council--Verdict Against Him--His Church in Pennsylvania--His Ambition to be the Head of a Distinct Church--A Visit from Heavenly Messengers--His Last Days XVI. RIVALRIES OVER THE SUCCESSION: The Claim of the Prophet's Eldest Son--Trouble caused by the Prophet's Widow--The Reorganized Church--Strang's Church in Wisconsin--Lyman Wight's Colony in Texas XVII. BRIGHAM YOUNG: His Early Years--His Initiation into the Mormon Church--Fidelity to the Prophet--Embarrassments of his Position as Head of the Church--His View about Revelations--Plan for Home Mission Work--His Election as President XVIII. RENEWED TROUBLE FOR THE MORMONS: More Charges of Stealing--Significant Admission by Young--Business Plight of Nauvoo--More Politics--Defiant Attitude of Mormon Leaders--An Editor's View of Legal Rights--Stories about the Danites--Brother William on Brigham Young--The "Burnings"--Sheriff Backenstos's Proclamations--Lieutenant Worrell's Murder--Mormon Retaliation--Appointment of the Douglas-Hardin Commission XIX. THE EXPULSION OF THE MORMONS: General Hardin's Proclamation--County Meetings of Non-Mormons--Their Ultimatum--The Commission's Negotiations--Non-Mormon Convention at Carthage--The Agreement for the Mormon Evacuation XX. THE EVACUATION OF NAUVOO: Major Warren as a Peace Preserver--The Mormons' Disposition of their Property--Departure of the Leaders hastened by Indictments--Arrival of New Citizens--Continued Hostility of the Non-Mormons--"The Last Mormon War"--Panic in Nauvoo--Plan for a March on the Mormon City--Fruitless Negotiations for a Compromise--The Advance against the City--The Battle and its Results--Terms of Peace--The Final Evacuation XXI. NAUVOO AFTER THE EXODUS: Arrival of Governor Ford--The Final Work on the Temple--The "Endowment" Ceremony and Oath--Futile Efforts to sell the Temple--Its Destruction by Fire and Wind--The Nauvoo of To-day BOOK V. THE MIGRATION TO UTAH I. PREPARATIONS FOR THE LONG MARCH: Uncertainty of their Destination--Explanations to the People--Disposition of Real and Personal Property--Collection of Draft Animals--Activity in Wagon and Tent Making--The Old Charge of Counterfeiting--Pecuniary Sacrifices of the Mormons in Illinois II. FROM THE MISSISSIPPI TO THE MISSOURI: The First Crossings of the River--Camp Arrangements--Sufferings from the Cold--The Story of the Westward March--Motley Make-up of the Procession--Expedients for obtaining Supplies--Terrible Sufferings of the Expelled Remnant--Privations at Mt. Pisgah III. THE MORMON BATTALION: Extravagant Claims Regarding it Disproved--General Kearney's Invitation--Source of the Initial Suggestion--How the Mormons profited by the Organization--The March to California--Colonel Thomas L. Kane's Visit to the Missouri--His Intimate Relations with the Mormon Church IV. THE CAMPS ON THE MISSOURI: Friendly Welcome of the Mormons by the Indians--The Site of Winter Quarters--Busy Scenes on the River Bank--Sickness and Death--The Building of a Temporary City V. THE PIONEER TRIP ACROSS THE PLAINS: Early Views of the Unexplored West--The First White Visitors to that Country--Organization of the Pioneer Mormon Band--Rules observed on the March--Successful Buffalo Hunting--An Indian Alarm--Dearth of Forage--Post-offices of the Plains--A Profitable Ferry VI. FROM THE ROCKIES TO SALT LAKE VALLEY: No Definite Stopping-place in View--Advice received on the Way--The Mormon Expedition to California by Way of Cape Horn--Brannan's Fall from Grace--Westward from Green River--Advance Explorers through a Canon--First View of Great Salt Lake Valley--Irrigation and Crop Planting begun VII. THE FOLLOWING COMPANIES: Their Leaders and Make-up --Young's Return Trip--Last Days on the Missouri--Scheme for a Permanent Settlement in Iowa--Westward March of Large Companies BOOK VI. IN UTAH I. THE FOUNDING OF SALT LAKE CITY: Utah's First White Explorers--First Mormon Services in the Valley--Young's View of the Right to the Land--The First Buildings--Laying out the City--Early Crop Disappointment--Discomforts of the First Winter--Primitive Dwelling-places--The Visitation of Crickets--Glowing Accounts sent to England II. PROGRESS OF THE SETTLEMENT: Schools and Manufactures --How the City appeared in 1849--Sufferings during the Winter of 1908--Immigration checked by the Lack of Food--Aid supplied by the California Goldseekers--Danger of a Mormon Exodus--Young's Rebuke to his Gold-seeking Followers--The Crop Failure of 1855 and the Famine of the Following Winter--The Tabernacle and Temple III. THE FOREIGN IMMIGRATION TO UTAH: The Commercial joint Stock Company Scandal--Deceptive Statements made to Foreign Converts--John Taylor's Address to the Saints in Great Britain--Petition to Queen Victoria--Mormon Duplicity illustrated--Young's Advice to Emigrants--Glowing Pictures of Salt Lake Valley--The Perpetual Emigrating Fund--Details of the Emigration System IV. THE HAND-CART TRAGEDY: Young's Scheme for Economy--His Responsibility for the Hand-cart Experiment--Details of the Arrangement--Delays at Iowa City--Unheeded Warnings--Privations by the Way--Early Lack of Provisions--Suffering caused by Insufficient Clothing--Deaths of the Old and Infirm--Horrors of the Camps in the Mountains--Frozen Corpses found at Daybreak--Sufferings of a Party at Devil's Gate--Young's Attempt to shift the Responsibility V. EARLY POLITICAL HISTORY: The Aim at Independence--First Local Government--Adoption of a Constitution for the State of Deseret--Babbitt's Application for Admission as a Delegate--Memorial opposing his Claim--His Rejection--The Territorial Government VI. BRIGHAM YOUNG'S DESPOTISM: Causes that contributed to its Success--Helplessness of the New-comers from Europe--Influence of Superstition--Young's Treatment of the Gladdenites--His Appropriation of Property Laws passed by the Mormon Legislature--Bishops as Ward Magistrates--A Mormon Currency and Alphabet--What Emigrants to California learned about Mormon Justice VII. THE "REFORMATION": Young's Disclosures about the Character of his Flock--The Stealing from One Another--The Threat about "Laying Judgment to the Line"--Plain Declarations about the taking of Human Lives--First Steps of the "Reformation"--An Inquisition and Catechism--An Embarrassing Confession--Warning to those who would leave the Valley VIII. SOME CHURCH-INSPIRED MURDERS: The Story of the Parrishes--Carrying out of a Cold-blooded Plot--Judge Cradlebaugh's Effort to convict the Murderers--The Tragedy of the Aikin Party--The Story of Frederick Loba's Escape IX. BLOOD ATONEMENT: Early Intimations concerning it--Jedediah M. Grant's Explanation of Human Sacrifices--Brigham Young's Definition of "Laying Judgment to the Line"--Two of the Sacrifices described--"The Affair at San Pete" X. TERRITORIAL GOVERNMENT: Brigham Young the First Governor--Colonel Kane's Part in his Appointment--Kane's False Statements to President Fillmore--Welcome to the Non-Mormon Officers--Their Early Information about Young's Influence--Pioneer Anniversary Speeches--Judge Brocchus's Offence to the Mormons--Young's Threatening and Abusive Reply--The Judge's Alarm about his Personal Safety--Return of the Non-Mormon Federal Officers to Washington--Young's Defence XI. MORMON TREATMENT OF FEDERAL OFFICERS: A Territorial Election Law--Why Colonel Steptoe declined the Governorship--Young's Assertion of his Authority--His Reappointment--Two Bad Judicial Appointments--Judge Stiles's Trouble about the Marshals--Burning of his Books and Papers--How Judge Drummond's Attempt at Independence was foiled--The Mormon View of Land Titles--Hostile Attitude toward the Government Surveyors--Reports of the Indian Agents XII. THE MORMON "WAR": What the Federal Authorities had learned about Mormonism--Declaration of the Republican National Convention of 1856--Striking Speech by Stephen A. Douglas--Alfred Cumming appointed Governor with a New Set of Judges--Statement in the President's Message--Employment of a Military Force--The Kimball Mail Contract--Organization of the Troops--General Harney's Letter of Instruction--Threats against the Advancing Foe--Mobilization of the Nauvoo Legion--Captain Van Vliet's Mission to Salt Lake City--Young's Defiance of the Government--His Proclamation to the Citizens of Utah--"General" Wells's Order to his Officers--Capture and Burning of a Government Train--Colonel Alexander's Futile March--Colonel Johnston's Advance from Fort Laramie--Harrowing Experience of Lieutenant Colonel Cooke's Command XIII. THE MORMON PURPOSE: Correspondence between Colonel Alexander and Brigham Young--Illustration of Young's Vituperative Powers--John Taylor's Threat--Incendiary Teachings in Salt Lake City--A Warning to Saints who would Desert--The Army's Winter Camp--Proclamation by Governor Cumming--Judge Eckles's Court--Futile Preparations at Washington XIV. COLONEL KANE'S MISSION: His Wily Proposition to President Buchanan--His Credentials from the President--Arrival in California under an Assumed Name--Visit to Camp Scott--General Johnston ignored--Reasons why both the Government and the Mormons desired Peace--Kane's Success with Governor Cumming--The Governor's Departure for Salt Lake City--Deceptions practiced on him in Echo Canon--His Reception in the City--Playing into Mormon Hands--The Governor's Introduction to the People--Exodus of Mormons begun XV. THE PEACE COMMISSION: President Buchanan's Volte-face--A Proclamation of Pardon--Instructions to Two Peace Commissioners--Chagrin of the Military--Governor Cumming's Misrepresentations--Conferences between the Commissioners and Young--Brother Dunbar's Singing of "Zion"--Young's Method of Surrender--Judge Eckles on Plural Marriages--The Terms made with the Mormons--March of the Federal Troops to the Deserted City--Return of the Mormons to their Homes XVI. THE MOUNTAIN MEADOWS MASSACRE: Circumstances Indicative of Mormon Official Responsibility--The Make-up of the Arkansas Party--Motives for Mormon Hostility to them--Parley P. Pratt's Shooting in Arkansas--Refusal of Food Supplies to the Party after leaving Salt Lake City--Their Plight before they were attacked--Successful Measures for Defence--Disarrangement of the Mormon Plans--John D. Lee's Treacherous Mission--Pitiless Slaughter of Men, Women, and Children--Testimony given at Lee's Trial--The Plundering of the Dead--Lee's Account of the Planning of the Massacre--Responsibility of High Church Officers--Lee's Report to Brigham Young and Brigham's Instructions to him--The Disclosures by "Argus"--Lee's Execution and Last Words XVII. AFTER THE "WAR": Judge Cradlebaugh's Attempts to enforce the Law--Investigation of the Mountain Meadows Massacre--Governor Cumming's Objections to the Use of Troops to assist the Court--A Washington Decision in Favor of Young's Authority--The Story of a Counterfeit Plate--Five Thousand Men under Arms to protect Young from Arrest--Sudden Departure of Cumming--Governor Dawson's Brief Term--His Shocking Treatment at Mormon Hands--Governor Harding's Administration--The Morrisite Tragedy XVIII. ATTITUDE OF THE MORMONS DURING THE SOUTHERN REBELLION: Press and Pulpit Utterances--Arrival of Colonel Connor's Force--His March through Salt Lake City to Camp Douglas--Governor Harding's Plain Message to the Legislature--Mormon Retaliation--The Governor and Two Judges requested to leave the Territory--Their Spirited Replies--How Young escaped Arrest by Colonel Connor's Force--Another Yielding to Mormon Power at Washington XIX. EASTERN VISITORS To SALT LAKE CITY: Schuyler Colfax's Interviews with Young--Samuel Bowles's Praise of the Mormons and his Speedy Correction of his Views--Repudiation of Colfax's Plan to drop Polygamy--Two more Utah Murders--Colfax's Second Visit XX. GENTILE IRRUPTION AND MORMON SCHISM: Young's Jealousy of Gentile Merchants--Organization of the Zion Cooperative Mercantile Institution--Inception of the "New Movement"--Its Leaders and Objects--The Peep o' Day and the Utah Magazine--Articles that aroused Young's Hostility--Visit of the Prophet's Sons to Salt Lake City--Trial and Excommunication of Godbe and Harrison--Results of the "New Movement". XXI. THE LAST YEARS OF BRIGHAM YOUNG: New Governors--Shaffer's Rebuke to the Nauvoo Legion--Conflict with the New Judges--Brigham Young and Others indicted--Young's Temporary Imprisonment--A Supreme Court Decision in Favor of the Mormon Marshal and Attorney--Outside Influences affecting Utah Affairs--Grant's Special Message to Congress--Failure of the Frelinghuysen Bill in the House--Signing of the Poland Bill--Ann Eliza Young's Suit for Divorce--The Later Governors XXII. BRIGHAM YOUNG'S DEATH: His Character--Explanation of his Dictatorial Power--Exaggerated Views of his Executive Ability--Overestimations by Contemporaries--Young's Wealth and how he acquired it--His Revenue from Divorces--Unrestrained Control of the Church Property--His Will--Suit against his Executors--List of his Wives--His Houses in Salt Lake City XXIII. SOCIAL ASPECTS OF POLYGAMY: Varied Provisions for Plural Wives--Home Accommodations of the Leaders--Horace Greeley's Observation about Woman's Place in Utah--Means of overcoming Female Jealousy--Young and Grant on the Unhappiness of Mormon Wives--Acceptance of Fanatical Teachings by Women--Kimball on a Fair Division of the Converts--Church Influence in Behalf of Plural Marriages--A Prussian Convert's Dilemma--President Cleveland on the Evils of Polygamy XXIV. THE FIGHT AGAINST POLYGAMY: First Measures introduced in Congress--The Act of 1862--The Cullom Bill of 1869--Its Failure in the Senate--The United States Supreme Court Decision regarding Polygamy--Conviction of John Miles--Appeal of Women of Salt Lake City to Mrs. Hayes and the Women of the United States--President Hayes's Drastic Recommendation to Congress--Recommendations of Presidents Garfield and Arthur--Passage of the Edmunds Bill--Its Provisions--The Edmunds-Tucker Amendment--Appointment of the Utah Commission--Determined Opposition of the Mormon Church--Placing their Flags at Half Mast--Convictions under the New Law--Leaders in Hiding or in Exile--Mormon Honors for those who took their Punishment--Congress asked to disfranchise All Polygamists--The Mormon Church brought to Bay--Woodruff's Famous Proclamation--How it was explained to the Church--The Roberts Case and the Vetoed Act of 1901--How Statehood came XXV. THE MORMONISM OF TO-DAY: Future Place of the Church in American History--Main Points of the Mormon Political Policy--Unbroken Power of the Priesthood--Fidelity of the Younger Members--Extension of the Membership over Adjoining States--Mission Work at Home and Abroad--Decreased Foreign Membership--Effect of False Promises to Converts--The Settlements in Canada and Mexico--Polygamy still a Living Doctrine--Reasons for its Hold on the Church--Its Appeal to the Female Members--Importance of a Federal Constitutional Amendment forbidding Polygamous Marriages--Scope of the Mormon Political Ambition THE STORY OF THE MORMONS BOOK I. -- THE MORMON ORIGIN CHAPTER I. -- FACILITY OF HUMAN BELIEF Summing up his observations of the Mormons as he found them in Utah while secretary of the territory, five years after their removal to the Great Salt Lake valley, B. G. Ferris wrote, "The real miracle [of their success] consists in so large a body of men and women, in a civilized land, and in the nineteenth century, being brought under, governed, and controlled by such gross religious imposture." This statement presents, in concise form, the general view of the surprising features of the success of the Mormon leaders, in forming, augmenting, and keeping together their flock; but it is a mistaken view. To accept it would be to concede that, in a highly civilized nation like ours, and in so late a century, the acceptance of religious beliefs which, to the nonbelievers, seem gross superstitions, is so unusual that it may be classed with the miraculous. Investigation easily disproves this. It is true that the effrontery which has characterized Mormonism from the start has been most daring. Its founder, a lad of low birth, very limited education, and uncertain morals; its beginnings so near burlesque that they drew down upon its originators the scoff of their neighbors,--the organization increased its membership as it was driven from one state to another, building up at last in an untried wilderness a population that has steadily augmented its wealth and numbers; doggedly defending its right to practise its peculiar beliefs and obey only the officers of the church, even when its course in this respect has brought it in conflict with the government of the United States. Professing only a desire to be let alone, it promulgated in polygamy a doctrine that was in conflict with the moral sentiment of the Christian world, making its practice not only a privilege, but a part of the religious duty of its members. When, in recent years, Congress legislated against this practice, the church fought for its peculiar institution to the last, its leading members accepting exile and imprisonment; and only the certainty of continued exclusion from the rights of citizenship, and the hopelessness of securing the long-desired prize of statehood for Utah, finally induced the church to bow to the inevitable, and to announce a form of release for its members from the duty of marrying more wives than one. Aside from this concession, the Mormon church is to-day as autocratic in its hold on its members, as aggressive in its proselyting, and as earnest in maintaining its individual religious and political power, as it has been in any previous time in its history. In its material aspects we must concede to the Mormon church organization a remarkable success; to Joseph Smith, Jr., a leadership which would brook no rival; to Brigham Young the maintenance of an autocratic authority which enabled him to hold together and enlarge his church far beyond the limits that would have been deemed possible when they set out across the plains with all their possessions in their wagons. But it is no more surprising that the Mormons succeeded in establishing their church in the United States than it would have been if they had been equally successful in South America; no more surprising that this success should have been won in the nineteenth century than it would have been to record it in the twelfth. In studying questions of this kind, we are, in the first place, entirely too apt to ignore the fact that man, while comparatively a "superior being," is in simple fact one species of the animals that are found upon the earth; and that, as a species, he has traits which distinguish him characteristically just as certain well-known traits characterize those animals that we designate as "lower." If a traveller from the Sun should print his observations of the inhabitants of the different planets, he would have to say of those of the Earth something like this: "One of Man's leading traits is what is known as belief. He is a credulous creature, and is especially susceptible to appeals to his credulity in regard to matters affecting his existence after death." Whatever explanation we may accept of the origin of the conception by this animal of his soul-existence, and of the evolution of shadowy beliefs into religious systems, we must concede that Man is possessed of a tendency to worship something,--a recognition, at least, of a higher power with which it behooves him to be on friendly terms,--and so long as the absolute correctness of any one belief or doctrine cannot be actually proved to him, he is constantly ready to inquire into, and perhaps give credence to, new doctrines that are presented for his consideration. The acceptance by Man of novelties in the way of religions is a characteristic that has marked his species ever since its record has been preserved. According to Max Matter, "every religion began simply as a matter of reason, and from this drifted into a superstition"; that is, into what non-believers in the new doctrine characterize as a superstition. Whenever one of these driftings has found a lodgement, there has been planted a new sect. There has never been a year in the Christian era when there have not been believers ready to accept any doctrine offered to them in the name of religion. As Shakespeare expresses it, in the words of Bassanio:-- "In religion, What damned error but some sober brow Will bless it, and approve it with a text, Hiding the grossness with fair ornament?" In glancing at the cause of this unchanged susceptibility to religious credulity--unchanged while the world has been making such strides in the acquisition of exact information--we may find a summing up of the situation in Macaulay's blunt declaration that "natural theology is not a progressive science; a Christian of the fifth century with a Bible is on a par with a Christian of the nineteenth century with a Bible." The "orthodox" believer in that Bible can only seek a better understanding of it by studying it himself and accepting the deductions of other students. Nothing, as the centuries have passed, has been added to his definite knowledge of his God or his own future existence. When, therefore, some one, like a Swedenborg or a Joseph Smith, appears with an announcement of an addition to the information on this subject, obtained by direct revelation from on high, he supplies one of the greatest desiderata that man is conscious of, and we ought, perhaps, to wonder that his followers are not so numerous, but so few. Progress in medical science would no longer permit any body like the College of the Physicians of London to recognize curative value in the skull of a person who had met with a violent death, as it did in the seventeenth century; but the physician of the seventeenth century with a pharmacopoeia was not "on a par with" a physician of the nineteenth century with a pharmacopoeia. Nor has man changed in his mental susceptibilities as the centuries have advanced. It is a failure to recognize this fact which leads observers like Ferris to find it so marvellous that a belief like Mormonism should succeed in the nineteenth century. Draper's studies of man's intellectual development led him to declare that "man has ever been the same in his modes of thought and motives of action, and to assert his purpose to judge past occurrences in the same way as those of our own time."* So Macaulay refused to accept the doctrine that "the world is constantly becoming more and more enlightened," asserting that "the human mind, instead of marching, merely marks time." Nothing offers stronger confirmation of the correctness of these views than the history of religious beliefs, and the teachings connected therewith since the death of Christ. * "Intellectual Development of Europe," Vol. II, Chap. 3. The chain of these beliefs and teachings--including in the list only those which offer the boldest challenge to a sane man's credulity--is uninterrupted down to our own day. A few of them may be mentioned by way of illustration. In one century we find Spanish priests demanding the suppression of the opera on the ground that this form of entertainment caused a drought, and a Pope issuing a bull against men and women having sexual intercourse with fiends. In another, we find an English tailor, unsuccessfully, allotting endless torments to all who would not accept his declaration that God was only six feet in height, at the same time that George Fox, who was successful in establishing the Quaker sect, denounced as unchristian adoration of Janus and Woden, any mention of a month as January or a day as Wednesday. Luther, the Protestant pioneer, believed that he had personal conferences with the devil; Wesley, the founder of Methodism, declared that "the giving up of (belief) in witchcraft is, in effect, giving up the Bible." Education and mental training have had no influence in shaping the declarations of the leaders of new religious sects.* The learned scientist, Swedenborg, told of seeing the Virgin Mary dressed in blue satin, and of spirits wearing hats, just as confidently as the ignorant Joseph Smith, Jr., described his angel as "a tall, slim, well-built, handsome man, with a bright pillar upon his head." * "The splendid gifts which make a seer are usually found among those whom society calls 'common or unclean.' These brutish beings are the chosen vessels in whom God has poured the elixirs which amaze humanity. Such beings have furnished the prophets, the St. Peters, the hermits of history." BALZAC, in "Cousin Pons." The readiness with which even believers so strictly taught as are the Jews can be led astray by the announcement of a new teacher divinely inspired, is illustrated in the stories of their many false Messiahs. One illustration of this--from the pen of Zangwill--may be given:-- "From all the lands of the Exile, crowds of the devout came to do him homage and tender allegiance--Turkish Jews with red fez or saffron-yellow turban; Jerusalem Jews in striped cotton gowns and soft felt hats; Polish Jews with foxskin caps and long caftans; sallow German Jews, gigantic Russian Jews, highbred Spanish Jews; and with them often their wives and daughters--Jerusalem Jewesses with blue shirts and head-veils, Egyptian Jewesses with sweeping robes and black head-shawls, Jewesses from Ashdod and Gaza, with white visors fringed with gold coins; Polish Jewesses with glossy wigs; Syrian Jewesses with eyelashes black as though lined with kohl; fat Jewesses from Tunis, with clinging breeches interwoven with gold and silver." This homage to a man who turned Turk, and became a doorkeeper of the Sultan, to save himself from torture and death! Savagery and civilization meet on this plane of religious credulity. The Indians of Canada believed not more implicitly in the demons who howled all over the Isles of Demons, than did the early French sailors and the priests whose protection the latter asked. The Jesuit priests of the seventeenth century accepted, and impressed upon their white followers in New France, belief in miracles which made a greater demand on credulity than did any of the exactions of the Indian medicine man. That the head of a white man, which the Iroquois carried to their village, spoke to them and scolded them for their perfidy, "found believers among the most intelligent men of the colony," just as did the story of the conversion of a sick Huguenot immigrant, with whose gruel a Mother secretly mixed a little of the powdered bone of a Jesuit martyr.* And French Canada is to-day as "orthodox" in its belief in miracles as was the Canada of the seventeenth century. The church of St. Anne de Beaupre, below Quebec, attracts thousands annually, and is piled with the crutches which the miraculously cured have cast aside. Masses were said in 1899 in the church of Notre Dame de Bonsecours at Montreal, at the expense of a pilots' association, to ward off wrecks in the treacherous St. Lawrence; and in the near-by provinces there were religious processions to check the attacks of caterpillars in the orchards. * Parkman's "Old Regime in Canada." Nor need we go to Catholic Quebec for modern illustrations of this kind of faith. "Bareheaded people stood out upon the corner in East 113th Street yesterday afternoon," said a New York City newspaper of December 18, 1898, "because they were unable to get into the church of Our Lady Queen of Angels, where a relic of St. Anthony of Padua was exposed for veneration." Describing a service in the church of St. Jean Baptiste in East 77th Street, New York, where a relic alleged to be a piece of a bone of the mother of the Virgin was exposed, a newspaper of that city, on July 24th, 1901, said: "There were five hundred persons, by actual count, in and around the crypt chapel of St. Anne when afternoon service stopped the rush of the sick and crippled at 4.30 o'clock yesterday. There were many more at the 8 o'clock evening Mass." What did these people seek at the shrine? Only the favor of St. Anne and a kiss and touch of the casket that, by church authority, contains bone of her body. "France has to-day its Grotto of Lourdes, Wales its St. Winefride's Well, Mexico its wonder-working doll" that makes the sick well and the childless mothers, and Moscow its "wonder-working picture of the Mother of God," before which the Czar prostrates himself." Not in recent years has the appetite for some novelty on which to fasten belief been more manifest in the United States than it was at the close of the nineteenth century. Old beliefs found new teachers, and promulgators of new ideas found followers. Instructors in Brahminism attracted considerable attention. A "Chapter of the College of Divine Sciences and Realization" instituted a revival of Druid sun-adoration on the shores of Lake Michigan. An organization has been formed of believers in the One-Over-At-Acre, a Persian who claimed to be the forerunner of the Millennium, and in whom, as Christ, it is said that more than three thousand persons in this country believe. We have among us also Jaorelites, who believe in the near date of the end of the world, and that they must make their ascent to heaven from a mountain in Scotland. The hold which the form of belief called Christian Science has obtained upon people of education and culture needs only be referred to. Along with this have come the "divine healers," gaining patients in circles where it would be thought impossible for them to obtain even consideration, and one of them securing a clientage in a Western city which has enabled him to establish there a church of his own. In fact, instead of finding in enlightened countries like the United States and England a poor field for the dissemination of new beliefs, the whole school of revealers find there their best opportunities. Discussing this susceptibility, Aliene Gorren, in her "Anglo-Saxons and Others," reaches this conclusion: "Nowhere are so many persons of sound intelligence in all practical affairs so easily led to follow after crazy seers and seeresses as in England and the United States. The truth is that the mind of man refuses to be shut out absolutely from the world of the higher abstractions, and that, if it may not make its way thither under proper guidance, it will set off even at the tail of the first ragged street procession that passes." The "real miracle" in Mormonism, then,--the wonderful feature of its success,--is to be sought, not in the fact that it has been able to attract believers in a new prophet, and to find them at this date and in this country, but in its success in establishing and keeping together in a republic like ours a membership who acknowledge its supreme authority in politics as well as in religion, and who form a distinct organization which does not conceal its purpose to rule over the whole nation. Had Mormonism confined itself to its religious teachings, and been preached only to those who sought its instruction, instead of beating up the world for recruits and conveying them to its home, the Mormon church would probably to-day be attracting as little attention as do the Harmonists of Pennsylvania. CHAPTER II. -- THE SMITH FAMILY Among the families who settled in Ontario County, New York, in 1816, was that of one Joseph Smith. It consisted of himself, his wife, and nine children. The fourth of these children, Joseph Smith, Jr., became the Mormon prophet. The Smiths are said to have been of Scotch ancestry. It was the mother, however, who exercised the larger influence on her son's life, and she has left very minute details of her own and her father's family.* Her father, Solomon Mack, was a native of Lyme, Connecticut. The daughter Lucy, who became Mrs. Joseph Smith, Sr., was born in Gilsum, Cheshire County, New Hampshire, on July 8, 1776. Mr. Mack was remembered as a feeble old man, who rode around the country on horseback, using a woman's saddle, and selling his own autobiography. The "tramp" of those early days often offered an autobiography, or what passed for one, and, as books were then rare, if he could say that it contained an account of actual adventures in the recent wars, he was certain to find purchasers. * "Biographical Sketches of Joseph Smith and his Progenitors for Many Generations," Lucy Smith. One of the few copies of this book in existence lies before me. It was printed at the author's expense about the year 1810. It is wholly without interest as a narrative, telling of the poverty of his parents, how he was bound, when four years old, to a farmer who gave him no education and worked him like a slave; gives some of his experiences in the campaigns against the French and Indians in northern New York and in the war of the Revolution, when he was in turn teamster, sutler, and privateer; describes with minute detail many ordinary illnesses and accidents that befell him; and closes with a recital of his religious awakening, which was deferred until his seventy-sixth year, while he was suffering with rheumatism. At that time it seemed to him that he several times "saw a bright light in a dark night," and thought he heard a voice calling to him. Twenty-two of the forty-eight duodecimo pages that the book contains are devoted to hymns "composed," the title-page says, "on the death of several of his relatives," not all by himself. One of these may be quoted entire:-- "My friends, I am on the ocean, So sweetly do I sail; Jesus is my portion, He's given me a pleasant gale. "The bruises sore, In harbor soon I'll be, And see my redeemer there That died for you and me." Mrs. Smith's family seem to have had a natural tendency to belief in revelations. Her eldest brother, Jason, became a "Seeker"; the "Seekers" of that day believed that the devout of their times could, through prayer and faith, secure the "gifts" of the Gospel which were granted to the ancient apostles.* He was one of the early believers in faith-cure, and was, we are told, himself cured by that means in 1835. One of Lucy's sisters had a miraculous recovery from illness. After being an invalid for two years she was "borne away to the world of spirits," where she saw the Saviour and received a message from Him for her earthly friends. * A sect called "Seekers," who arose in 1645, taught, like the Mormons, that the Scriptures are defective, the true church lost, and miracles necessary to faith. Lucy herself came very exactly under the description given by Ruth McEnery Stuart of one of her negro characters: "Duke's mother was of the slighter intelligences, and hence much given to convictions. Knowing few things, she 'believed in' a great many." Lucy Smith had neither education nor natural intelligence that would interfere with such "beliefs" as came to her from family tradition, from her own literal interpretations of the Bible, or from the workings of her imagination. She tells us that after her marriage, when very ill, she made a covenant with God that she would serve him if her recovery was granted; thereupon she heard a voice giving her assurance that her prayer would be answered, and she was better the next morning. Later, when anxious for the safety of her husband's soul, she prayed in a grove (most of the early Mormons' prayers were made in the woods), and saw a vision indicating his coming conversion; later still, in Vermont, a daughter was restored to health by her parent's prayers. According to Mrs. Smith's account of their life in Vermont, they were married on January 24, 1796, at Tunbridge, but soon moved to Randolph, where Smith was engaged in "merchandise," keeping a store. Learning of the demand for crystallized ginseng in China, he invested money in that product and made a shipment, but it proved unprofitable, and, having in this way lost most of his money, they moved back to a farm at Tunbridge. Thence they moved to Royalton, and in a few months to Sharon, where, on December 23, 1805, Joseph Smith, Jr., their fourth child, was born.* Again they moved to Tunbridge, and then back to Royalton (all these places in Vermont). From there they went to Lebanon, New Hampshire, thence to Norwich, Vermont, still "farming" without success, until, after three years of crop failure, they decided to move to New York State, arriving there in the summer of 1816. ** There is equally good authority for placing the house in which Smith was born across the line in Royalton. Less prejudiced testimony gives an even less favorable view than this of the elder Smith's business career in Vermont. Judge Daniel Woodward, of the county court of Windsor, Vermont, near whose father's farm the Smiths lived, says that the elder Smith while living there was a hunter for Captain Kidd's treasure, and that he also "became implicated with one Jack Downing in counterfeiting money, but turned state's evidence and escaped the penalty."* He had in earlier life been a Universalist, but afterward became a Methodist. His spiritual welfare gave his wife much concern, but although he had "two visions" while living in Vermont, she did not accept his change of heart. She admits, however, that after their removal to New York her husband obeyed the scriptural injunction, "your old men shall dream dreams," and she mentions several of these dreams, the latest in 1819, giving the particulars of some of them. One sample of these will suffice. The dreamer found himself in a beautiful garden, with wide walks and a main walk running through the centre. "On each side of this was a richly carved seat, and on each seat were placed six wooden images, each of which was the size of a very large man. When I came to the first image on the right side it arose, bowed to me with much deference. I then turned to the one which sat opposite to me, on the left side, and it arose and bowed to me in the same manner as the first. I continued turning first to the right and then to the left until the whole twelve had made the obeisance, after which I was entirely healed (of a lameness from which he then was suffering). I then asked my guide the meaning of all this, but I awoke before I received an answer." * Historical Magazine, 1870. A similar wakefulness always manifested itself at the critical moment in these dreams. What the world lost by this insomnia of the dreamer the world will never know. The Smiths' first residence in New York State was in the village of Palmyra. There the father displayed a sign, "Cake and Beer Shop, "selling" gingerbread, pies, boiled eggs, root beer, and other like notions," and he and his sons did odd jobs, gardening, harvesting, and well-digging, when they could get them.* * Tucker's "Origin, Rise, and Progress of Mormonism," p. 12. They were very poor, and Mrs. Smith added to their income by painting oilcloth table covers. After a residence of three years and a half in Palmyra, the family took possession of a piece of land two miles south of that place, on the border of Manchester. They had no title to it, but as the owners were nonresident minors they were not disturbed. There they put up a little log house, with two rooms on the ground floor and two in the attic, which sheltered them all. Later, the elder Smith contracted to buy the property and erected a farmhouse on it; but he never completed his title to it. While classing themselves as farmers, the Smiths were regarded by their neighbors as shiftless and untrustworthy. They sold cordwood, vegetables, brooms of their own manufacture, and maple sugar, continuing to vend cakes in the village when any special occasion attracted a crowd. It may be remarked here that, while Ontario County, New York, was regarded as "out West" by seaboard and New England people in 1830, its population was then almost as large as it is to-day (having 40,288 inhabitants according to the census of 1830 and 48,453 according to the census of 1890). The father and several of the boys could not read, and a good deal of the time of the younger sons was spent in hunting, fishing, and lounging around the village. The son Joseph did not rise above the social standing of his brothers. The best that a Mormon biographer, Orson Pratt, could say of him as a youth was that "He could read without much difficulty, and write a very imperfect hand, and had a very limited understanding of the elementary rules of arithmetic. These were his highest and only attainments, while the rest of those branches so universally taught in the common schools throughout the United States were entirely unknown to him."* He was "Joe Smith" to every one. Among the younger people he served as a butt for jokes, and we are told that the boys who bought the cakes that he peddled used to pay him in pewter twoshilling pieces, and that when he called at the Palmyra Register office for his father's weekly paper, the youngsters in the press room thought it fun to blacken his face with the ink balls. * "Origin, Rise, and Progress of Mormonism," p. 16. Here are two pictures of the young man drawn by persons who saw him constantly in the days of his vagabondage. The first is from Mr. Tucker's book:-- "At this period in the life and career of Joseph Smith, Jr., or 'Joe Smith,' as he was universally named, and the Smith family, they were popularly regarded as an illiterate, whiskey-drinking, shiftless, irreligious race of people--the first named, the chief subject of this biography, being unanimously voted the laziest and most worthless of the generation. From the age of twelve to twenty years he is distinctly remembered as a dull-eyed, flaxen-haired, prevaricating boy noted only for his indolent and vagabondish character, and his habits of exaggeration and untruthfulness. Taciturnity was among his characteristic idiosyncrasies, and he seldom spoke to any one outside of his intimate associates, except when first addressed by another; and then, by reason of his extravagancies of statement, his word was received with the least confidence by those who knew him best. He could utter the most palpable exaggeration or marvellous absurdity with the utmost apparent gravity. He nevertheless evidenced the rapid development of a thinking, plodding, evil-brewing mental composition--largely given to inventions of low cunning, schemes of mischief and deception, and false and mysterious pretensions. In his moral phrenology the professor might have marked the organ of secretiveness as very large, and that of conscientiousness omitted. He was, however, proverbially good natured, very rarely, if ever, indulging in any combative spirit toward any one, whatever might be the provocation, and yet was never known to laugh. Albeit, he seemed to be the pride of his indulgent father, who has been heard to boast of him as the 'genus of the family,' quoting his own expression."* * "Remarkable Visions." The second (drawn a little later) is by Daniel Hendrix, a resident of Palmyra, New York, at the time of which he speaks, and an assistant in setting the type and reading the proof of the Mormon Bible:-- "Every one knew him as Joe Smith. He had lived in Palmyra a few years previous to my going there from Rochester. Joe was the most ragged, lazy fellow in the place, and that is saying a good deal. He was about twenty-five years old. I can see him now in my mind's eye, with his torn and patched trousers held to his form by a pair of suspenders made out of sheeting, with his calico shirt as dirty and black as the earth, and his uncombed hair sticking through the holes in his old battered hat. In winter I used to pity him, for his shoes were so old and worn out that he must have suffered in the snow and slush; yet Joe had a jovial, easy, don't-care way about him that made him a lot of warm friends. He was a good talker, and would have made a fine stump speaker if he had had the training. He was known among the young men I associated with as a romancer of the first water. I never knew so ignorant a man as Joe was to have such a fertile imagination. He never could tell a common occurrence in his daily life without embellishing the story with his imagination; yet I remember that he was grieved one day when old Parson Reed told Joe that he was going to hell for his lying habits."* * San Jacinto, California, letter of February 2, 1897, to the St. Louis Globe-Democrat. To this testimony may be added the following declarations, published in 1833, the year in which a mob drove the Mormons out of Jackson County, Missouri. The first was signed by eleven of the most prominent citizens of Manchester, New York, and the second by sixty-two residents of Palmyra:-- "We, the undersigned, being personally acquainted with the family of Joseph Smith, Sr., with whom the Gold Bible, so called, originated, state: That they were not only a lazy, indolent set of men, but also intemperate, and their word was not to be depended upon; and that we are truly glad to dispense with their society." "We, the undersigned, have been acquainted with the Smith family for a number of years, while they resided near this place, and we have no hesitation in saying that we consider them destitute of that moral character which ought to entitle them to the confidence of any community. They were particularly famous for visionary projects; spent much of their time in digging for money which they pretended was hid in the earth, and to this day large excavations may be seen in the earth, not far from their residence, where they used to spend their time in digging for hidden treasures. Joseph Smith, Sr., and his son Joseph were, in particular, considered entirely destitute of moral character, and addicted to vicious habits."* * Howe's "Mormonism Unveiled," p. 261. Finally may be quoted the following affidavit of Parley Chase:-- "Manchester, New York, December 2, 1833. I was acquainted with the family of Joseph Smith, Sr., both before and since they became Mormons, and feel free to state that not one of the male members of the Smith family were entitled to any credit whatsoever. They were lazy, intemperate, and worthless men, very much addicted to lying. In this they frequently boasted their skill. Digging for money was their principal employment. In regard to their Gold Bible speculation, they scarcely ever told two stories alike. The Mormon Bible is said to be a revelation from God, through Joseph Smith, Jr., his Prophet, and this same Joseph Smith, Jr., to my knowledge, bore the reputation among his neighbors of being a liar."* * Howe's "Mormonism Unveiled," p. 248. The preposterousness of the claims of such a fellow as Smith to prophetic powers and divinely revealed information were so apparent to his local acquaintances that they gave them little attention. One of these has remarked to me in recent years that if they had had any idea of the acceptance of Joe's professions by a permanent church, they would have put on record a much fuller description of him and his family. CHAPTER III. -- HOW JOSEPH SMITH BECAME A MONEY-DIGGER The elder Smith, as we have seen, was known as a money-digger while a resident of Vermont. Of course that subject as a matter of conversation in his family, and his sons were a character to share in his belief in the existence of hidden treasure. The territory around Palmyra was as good ground for their explorations as any in Vermont, and they soon let their neighbors know of a possibility of riches that lay within their reach. The father, while a resident of Vermont, also claimed ability to locate an underground stream of water over which would be a good site for a well, by means of a forked hazel switch,* and in this way doubtless increased the demand for his services as a well-digger, but we have no testimonials to his success. The son Joseph, while still a young lad, professed to have his father's gift in this respect, and he soon added to his accomplishments the power to locate hidden riches, and in this way began his career as a money-digger, which was so intimately connected with his professions as a prophet. * The so-called "divining rod" has received a good deal of attention from persons engaged in psychical research. Vol. XIII, Part II, of the "Proceedings of the Society Of Psychical Research" is devoted to a discussion of the subject by Professor W. F. Barrett of the Royal College of Science for Ireland, in Dublin, and in March, 1890, a commission was appointed in France to study the matter. Writers on the origin of the Mormon Bible, and the gradual development of Smith the Prophet from Smith the village loafer and money-seeker, have left their readers unsatisfied on many points. Many of these obscurities will be removed by a very careful examination of Joseph's occupations and declarations during the years immediately preceding the announcement of the revelation and delivery to him of the golden plates. The deciding event in Joe's career was a trip to Susquehanna County, Pennsylvania, when he was a lad. It can be shown that it was there that he obtained an idea of vision-seeing nearly ten years before the date he gives in his autobiography as that of the delivery to him of the golden plates containing the Book of Mormon, and it was there probably that, in some way, he later formed the acquaintance of Sidney Rigdon. It can also be shown that the original version of his vision differed radically from the one presented, after the lapse of another ten years spent under Rigdon's tutelage, in his autobiography. Each of these points is of great incidental value in establishing Rigdon's connection with the conception of a new Bible, and the manner of its presentation to the public. Later Mormon authorities have shown a dislike to concede that Joe was a money-digger, but the fact is admitted both in his mother's history of him and by himself. His own statement about it is as follows:-- "In the month of October, 1825, I hired with an old gentleman by the name of Josiah Stoal, who lived in Chenango County, State of New York. He had heard something of a silver mine having been opened by the Spaniards in Harmony, Susquehanna County, State of Pennsylvania, and had, previous to my hiring with him, been digging in order, if possible, to discover the mine. After I went to live with him he took me, among the rest of his hands, to dig for the silver mine, at which I continued to work for nearly a month, without success in our undertaking, and finally I prevailed with the old gentleman to cease digging for it. Hence arose the very prevalent story of my having been a moneydigger."* * Millennial Star, Vol. XIV, Supt., p. 6. Mother Smith's account says, however, that Stoal "came for Joseph on account of having heard that he possessed certain keys by which he could discern things invisible to the natural eye"; thus showing that he had a reputation as a "gazer" before that date. It was such discrepancies as these which led Brigham Young to endeavor to suppress the mother's narrative. The "gazing" which Joe took up is one of the oldest--perhaps the oldest--form of alleged human divination, and has been called "mirror-gazing," "crystal-gazing," "crystal vision," and the like. Its practice dates back certainly three thousand years, having been noted in all ages, and among nations uncivilized as well as civilized. Some students of the subject connect with such divination Joseph's silver cup "whereby indeed he divineth" (Genesis xliv. 5). Others, long before the days of Smith and Rigdon, advanced the theory that the Urim and Thummim were clear crystals intended for "gazing" purposes. One writer remarks of the practice, "Aeschylus refers it to Prometheus, Cicero to the Assyrians and Etruscans, Zoroaster to Ahriman, Varro to the Persian Magi, and a very large class of authors, from the Christian Fathers and Schoolmen downward, to the devil."* An act of James I (1736), against witchcraft in England, made it a crime to pretend to discover property "by any occult or crafty science." As indicating the universal knowledge of "gazing," it may be further noted that Varro mentions its practice among the Romans and Pausanias among the Greeks. It was known to the ancient Peruvians. It is practised to-day by East Indians, Africans (including Egyptians), Maoris, Siberians, by Australian, Polynesian, and Zulu savages, by many of the tribes of American Indians, and by persons of the highest culture in Europe and America.** Andrew Lang's collection of testimony about visions seen in crystals by English women in 1897 might seem convincing to any one who has not had experience in weighing testimony in regard to spiritualistic manifestations, or brought this testimony alongside of that in behalf of the "occult phenomena" of Adept Brothers presented by Sinnett.*** * Recent Experiments in "Crystal Vision," Vol. V, "Proceedings of the Society for Psychical Research." ** Lang's "The Making of Religion," Chap. V. *** "The Occult World." "Gazers" use different methods. Some look into water contained in a vessel, some into a drop of blood, some into ink, some into a round opaque stone, some into mirrors, and many into some form of crystal or a glass ball. Indeed, the "gazer" seems to be quite independent as to the medium of his sight-seeing, so long as he has the "power." This "power" is put also to a great variety of uses. Australian savages depend on it to foretell the outcome of an attack on their enemies; Apaches resort to it to discover the whereabouts of things lost or stolen; and Malagasies, Zulus, and Siberians to see what will happen. Perhaps its most general use has been to discover lost objects, and in this practice the seers have very often been children, as we shall see was the case in the exhibition which gave Joe Smith his first idea on the subject. In the experiments cited by Lang, the seers usually saw distant persons or scenes, and he records his belief that "experiments have proved beyond doubt that a fair percentage of people, sane and healthy, can see vivid landscapes, and figures of persons in motion, in glass balls and other vehicles." It can easily be imagined how interested any member of the Smith family would have been in an exhibition like that of a "crystal-gazer," and we are able to trace very consecutively Joe's first introduction to the practice, and the use he made of the hint thus given. Emily C. Blackman, in the appendix to her "History of Susquehanna County, Pennsylvania" (1873), supplies the needed important information about Joe's visits to Pennsylvania in the years preceding the announcement of his Bible. She says that it is uncertain when he arrived at Harmony (now Oakland), "but it is certain he was here in 1825 and later." A very circumstantial account of Joe's first introduction to a "peep-stone" is given in a statement by J. B. Buck in this appendix. He says:-- "Joe Smith was here lumbering soon after my marriage, which was in 1818, some years before he took to 'peeping', and before diggings were commenced under his direction. These were ideas he gained later. The stone which he afterward used was in the possession of Jack Belcher of Gibson, who obtained it while at Salina, N. Y., engaged in drawing salt. Belcher bought it because it was said to be a 'seeing-stone.' I have often seen it. It was a green stone, with brown irregular spots on it. It was a little longer than a goose's egg, and about the same thickness. When he brought it home and covered it with a hat, Belcher's little boy was one of the first to look into the hat, and as he did so, he said he saw a candle. The second time he looked in he exclaimed, 'I've found my hatchet' (it had been lost two years), and immediately ran for it to the spot shown him through the stone, and it was there. The boy was soon beset by neighbors far and near to reveal to them hidden things, and he succeeded marvellously. Joe Smith, conceiving the idea of making a fortune through a similar process of 'seeing,' bought the stone of Belcher, and then began his operations in directing where hidden treasures could be found. His first diggings were near Capt. Buck's sawmill, at Red Rock; but because the followers broke the rule of silence, 'the enchantment removed the deposit.'" One of many stories of Joe's treasure-digging, current in that neighborhood, Miss Blackman narrates. Learning from a strolling Indian of a place where treasure was said to be buried, Joe induced a farmer named Harper to join him in digging for it and to spend a considerable sum of money in the enterprise. "After digging a great hole, that is still to be seen," the story continues, "Harper got discouraged, and was about abandoning the enterprise. Joe now declared to Harper that there was an 'enchantment' about the place that was removing the treasure farther off; that Harper must get a perfectly white dog (some said a black one), and sprinkle his blood over the ground, and that would prevent the 'enchantment' from removing the treasure. Search was made all over the country, but no perfectly white dog could be found. Then Joe said a white sheep would do as well; but when this was sacrificed and failed, he said The Almighty was displeased with him for attempting to palm off on Him a white sheep for a white dog." This informant describes Joe at that time as "an imaginative enthusiast, constitutionally opposed to work, and a general favorite with the ladies." In confirmation of this, R. C. Doud asserted that "in 1822 he was employed, with thirteen others, by Oliver Harper to dig for gold under Joe's direction on Joseph McKune's land, and that Joe had begun operations the year previous." F. G. Mather obtained substantially the same particulars of Joe's digging in connection with Harper from the widow of Joseph McKune about the year 1879, and he said that the owner of the farm at that time "for a number of years had been engaged in filling the holes with stone to protect his cattle, but the boys still use the northeast hole as a swimming pond in the summer."* * Lippincott's Magazine, August, 1880. Confirmation of the important parts of these statements has been furnished by Joseph's father. When the reports of the discovery of a new Bible first gained local currency (in 1830), Fayette Lapham decided to visit the Smith family, and learn what he could on the subject. He found the elder Smith very communicative, and he wrote out a report of his conversation with him, "as near as I can repeat his words," he says, and it was printed in the Historical Magazine for May, 1870. Father Smith made no concealment of his belief in witchcraft and other things supernatural, as well as in the existence of a vast amount of buried treasure. What he said of Joe's initiation into "crystal-gazing" Mr. Lapham thus records:-- "His son Joseph, whom he called the illiterate,* when he was about fourteen years of age, happened to be where a man was looking into a dark stone, and telling people therefrom where to dig for money and other things. Joseph requested the privilege of looking into the stone, which he did by putting his face into the hat where the stone was. It proved to be not the right stone for him; but he could see some things, and among them he saw the stone, and where it was, in which he could see whatever he wished to see.... The place where he saw the stone was not far from their house, and under pretence of digging a well, they found water and the stone at a depth of twenty or twenty-two feet. After this, Joseph spent about two years looking into this stone, telling fortunes, where to find lost things, and where to dig for money and other hidden treasures." * Joe's mother, describing Joe's descriptions to the family, at their evening fireside, of the angel's revelations concerning the golden plates, says (p. 84): "All giving the most profound attention to a boy eighteen years of age, who had never read the Bible through in his life; he seemed much less inclined to the perusal of books than any of the rest of our children." If further confirmation of Joe's early knowledge on this subject is required, we may cite the Rev. John A. Clark, D.D., who, writing in 1840 after careful local research, said: "Long before the idea of a golden Bible entered their [the Smiths'] minds, in their excursions for money-digging.... Joe used to be usually their guide, putting into a hat a peculiar stone he had, through which he looked to decide where they should begin to dig."* * "Gleanings by the Way" (1842), p. 225. We come now to the history of Joe's own "peek-stone" (as the family generally called it), that which his father says he discovered by using the one that he first saw. Willard Chase, of Manchester, New York, near Palmyra, employed Joe and his brother Alvin some time in the year 1822 (as he fixed the date in his affidavit)* to assist him in digging a well. "After digging about twenty feet below the surface of the earth," he says, "we discovered a singularly appearing stone which excited my curiosity. I brought it to the top of the well, and as we were examining it, Joseph put it into his hat and then his face into the top of the hat. It has been said by Smith that he brought the stone from the well, but this is false. There was no one in the well but myself. The next morning he came to me and wished to obtain the stone, alleging that he could see in it; but I told him I did not wish to part with it on account of its being a curiosity, but would lend it. After obtaining the stone, he began to publish abroad what wonders he could discover by looking in it, and made so much disturbance among the credulous part of the community that I ordered the stone to be returned to me again. He had it in his possession about two years." Joseph's brother Hyrum borrowed the stone some time in 1825, and Mr. Chase was unable to recover it afterward. Tucker describes it as resembling a child's foot in shape, and "of a whitish, glassy appearance, though opaque."** * Howe's "Mormonism Unveiled," p. 240. ** Tucker closes his chapter about this stone with the declaration "that the origin [of Mormonism] is traceable to the insignificant little stone found in the digging of Mr. Chase's well in 1822." Tucker was evidently ignorant both of Joe's previous experience with "crystal-gazing" in Pennsylvania and of "crystal-gazing" itself. The Smiths at once began turning Chase's stone to their own financial account, but no one at the time heard that it was giving them any information about revealed religion. For pay they offered to disclose by means of it the location of stolen property and of buried money. There seemed to be no limit to the exaggeration of their professions. They would point out the precise spot beneath which lay kegs, barrels, and even hogsheads of gold and silver in the shape of coin, bars, images, candlesticks, etc., and they even asserted that all the hills thereabout were the work of human bands, and that Joe, by using his "peek-stone," could see the caverns beneath them.* Persons can always be found to give at least enough credence to such professions to desire to test them. It was so in this case. Joe not only secured small sums on the promise of discovering lost articles, but he raised money to enable him to dig for larger treasure which he was to locate by means of the stone. A Palmyra man, for instance, paid seventy-five cents to be sent by him on a fool's errand to look for some stolen cloth. * William Stafford's affidavit, Howe's "Mormonism Unveiled," p. 237. Certain ceremonies were always connected with these money-digging operations. Midnight was the favorite hour, a full moon was helpful, and Good Friday was the best date. Joe would sometimes stand by, directing the digging with a wand. The utmost silence was necessary to success. More than once, when the digging proved a failure, Joe explained to his associates that, just as the deposit was about to be reached, some one, tempted by the devil, spoke, causing the wished-for riches to disappear. Such an explanation of his failures was by no means original with Smith, the serious results of an untimely spoken word having been long associated with divers magic performances. Joe even tried on his New York victims the Pennsylvania device of requiring the sacrifice of a black sheep to overcome the evil spirit that guarded the treasure. William Stafford opportunely owned such an animal, and, as he puts it, "to gratify my curiosity," he let the Smiths have it. But some new "mistake in the process" again resulted in disappointment. "This, I believe," remarks the contributor of the sheep, "is the only time they ever made money-digging a profitable business." The Smiths ate the sheep. These money-seeking enterprises were continued from 1820 to 1827 (the year of the delivery to Smith of the golden plates). This period covers the years in which Joe, in his autobiography, confesses that he "displayed the corruption of human nature." He explains that his father's family were poor, and that they worked where they could find employment to their taste; "sometimes we were at home and sometimes abroad." Some of these trips took them to Pennsylvania, and the stories of Joe's "gazing" accomplishment may have reached Sidney Rigdon, and brought about their first interview. Susquehanna County was more thinly settled than the region around Palmyra, and Joe found persons who were ready to credit him with various "gifts"; and stories are still current there of his professed ability to perform miracles, to pray the frost away from a cornfield, and the like.* * Lippincott's Magazine, August, 1880. CHAPTER IV. -- FIRST ANNOUNCEMENT OF THE GOLDEN BIBLE Just when Smith's attention was originally diverted from the discovery of buried money to the discovery of a buried Bible engraved on gold plates remains one of the unexplained points in his history. He was so much of a romancer that his own statements at the time, which were carefully collected by Howe, are contradictory. The description given of the buried volume itself changed from time to time, giving strength in this way to the theory that Rigdon was attracted to Smith by the rumor of his discovery, and afterward gave it shape. First the book was announced to be a secular history, says Dr. Clark; then a gold Bible; then golden plates engraved; and later metallic plates, stereotyped or embossed with golden letters.* Daniel Hendrix's recollection was that for the first few months Joe did not claim the plates any new revelation or religious significance, but simply that they were a historical record of an ancient people. This would indicate that he had possession of the "Spaulding Manuscript" before it received any theological additions. * "Gleanings by the Way," p. 229. The account of the revelation of the book by an angel, which is accepted by the Mormons, is the one elaborated in Smith's autobiography, and was not written until 1838, when it was prepared under the direction of Rigdon (or by him). Before examining this later version of the story, we may follow a little farther Joe's local history at the time. While the Smiths were conducting their operations in Pennsylvania, and Joseph was "displaying the corruption of human nature," they boarded for a time in the family of Isaac Hale, who is described as a "distinguished hunter, a zealous member of the Methodist church," and (as later testified to by two judges of the Court of Common Pleas of Susquehanna County)" a man of excellent moral character and of undoubted veracity."* Mr. Hale had three daughters, and Joe received enough encouragement to his addresses to Emma to induce him to ask her father's consent to their marriage. This consent was flatly refused. Mr. Hale made a statement in 1834, covering his knowledge of Smith and the origin of the Mormon Bible.** When he became acquainted with the future prophet, in 1825, Joe was employed by the so-called "money-diggers," using his "peek-stone." Among the reasons which Mr. Hale gave for refusing consent to the marriage was that Smith was a stranger and followed a business which he could not approve. * Howe's "Mormonism Unveiled," p. 266. ** Ibid., p. 262. Joe thereupon induced Emma to consent to an elopement, and they were married on January 18, 1827, by a justice of the peace, just across the line in New York State. Not daring to return to the house of his father-in-law, Joe took his wife to his own home, near Palmyra, New York, where for some months he worked again with his father. In the following August Joe hired a neighbor named Peter Ingersol to go with him to Pennsylvania to bring from there some household effects belonging to Emma. Of this trip Ingersol said, in an affidavit made in 1833:-- "When we arrived at Mr. Hale's in Harmony, Pa., from which place he had taken his wife, a scene presented itself truly affecting. His father-in-law addressed Joseph in a flood of tears: 'You have stolen my daughter and married her. I had much rather have followed her to her grave. You spend your time in digging for money--pretend to see in a stone, and thus try to deceive people.' Joseph wept and acknowledged that he could not see in a stone now nor never could, and that his former pretensions in that respect were false. He then promised to give up his old habits of digging for money and looking into stones. Mr. Hale told Joseph, if he would move to Pennsylvania and work for a living, he would assist him in getting into business. Joseph acceded to this proposition, then returned with Joseph and his wife to Manchester.... "Joseph told me on his return that he intended to keep the promise which he had made to his father-in-law; 'but,' said he, it will be hard for me, for they [his family] will all oppose, as they want me to look in the stone for them to dig money'; and in fact it was as he predicted. They urged him day after day to resume his old practice of looking in the stone. He seemed much perplexed as to the course he should pursue. In this dilemma he made me his confidant, and told me what daily transpired in the family of Smiths. "One day he came and greeted me with joyful countenance. Upon asking the cause of his unusual happiness, he replied in the following language: 'As I was passing yesterday across the woods, after a heavy shower of rain, I found in a hollow some beautiful white sand that had been washed up by the water. I took off my frock and tied up several quarts of it, and then went home. On entering the house I found the family at the table eating dinner. They were all anxious to know the contents of my frock. At that moment I happened to think about a history found in Canada, called a Golden Bible;* so I very gravely told them it was the Golden Bible. To my surprise they were credulous enough to believe what I said. Accordingly I told them I had received a commandment to let no one see it, for, says I, no man can see it with the natural eye and live. However, I offered to take out the book and show it to them, but they refused to see it and left the room. 'Now,' said Joe, 'I have got the d--d fools fixed and will carry out the fun.' Notwithstanding he told me he had no such book and believed there never was such book, he told me he actually went to Willard Chase, to get him to make a chest in which he might deposit the Golden Bible. But as Chase would not do it, he made the box himself of clapboards, and put it into a pillow-case, and allowed people only to lift it and feel of it through the case."** * The most careful inquiries bring no information that any such story was ever current in Canada. ** Howe's "Mormonism Unveiled," p. 234. In line with this statement of Joe to Ingersol is a statement which somewhat later he made to his brother-in-law, Alva Hale, that "this 'peeking' was all d--d nonsense; that he intended to quit the business and labor for a livelihood."* * Ibid., p. 268. Joe's family were quite ready to accept his statement of his discovery of golden plates for more reasons than one. They saw in it, in the first place, a means of pecuniary gain. Abigail Harris in a statement (dated "11th mo., 28th, 1833") of a talk she had with Joe's father and mother at Martin Harris's house, said:-- "They [the Smiths] said the plates Joe then had in possession were but an introduction to the Gold Bible; that all of them upon which the Bible was written were so heavy that it would take four stout men to load them into a cart; that Joseph had also discerned by looking through his stone the vessel in which the gold was melted from which the plates were made, and also the machine with which they were rolled; he also discovered in the bottom of the vessel three balls of gold, each as large as his fist. The old lady said also that after the book was translated, the plates were to be publicly exhibited, admission 25 cts."* * Ibid, p. 253. But aside from this pecuniary view, the idea of a new Bible would have been eagerly accepted by a woman like Mrs. Smith, and a mere intimation by Joe of such a discovery would have given him, in her, an instigator to the carrying out of the plot. It is said that she had predicted that she was to be the mother of a prophet. She tells us that although, in Vermont, she was a diligent church attendant, she found all preachers unsatisfactory, and that she reached the conclusion that "there was not on earth the religion she sought." Joe, in his description of his state of mind just before the first visit of the angel who told him about the plates, describes himself as distracted by the "war and tumult of opinions." He doubtless heard this subject talked of by his mother in the home circle, but none of his acquaintances at the time had any reason to think that he was laboring under such mental distress. The second person in the neighborhood whom Joe approached about his discovery was Willard Chase, in whose well the "peek-stone" was found. Mr. Chase in his statement (given at length by Howe) says that Joe applied to him, soon after the above quoted conversation with Ingersol, to make a chest in which to lock up his Gold Book, offering Chase an interest in it as compensation. He told Chase that the discovery of the book was due to the "peek-stone," making no allusion whatever to an angel's visit. He and Chase could not come to terms, and Joe accordingly made a box in which what he asserted were the plates were placed. Reports of Joe's discovery soon gained currency in the neighborhood through the family's account of it, and neighbors who had accompanied them on the money-seeking expeditions came to hear about the new Bible, and to request permission to see it. Joe warded off these requests by reiterating that no man but him could look upon it and live. "Conflicting stories were afterward told," says Tucker, "in regard to the manner of keeping the book in concealment and safety, which are not worth repeating, further than to mention that the first place of secretion was said to be under a heavy hearthstone in the Smith family mansion." Joe's mother and Parley P. Pratt tell of determined efforts of mobs and individuals to secure possession of the plates; but their statements cannot be taken seriously, and are contradicted by Tucker from personal knowledge. Tucker relates that two local wags, William T. Hussey and Azel Vandruver, intimate acquaintances of Smith, on asking for a sight of the book and hearing Joe's usual excuse, declared their readiness to risk their lives if that were the price of the privilege. Smith was not to be persuaded, but, the story continues, "they were permitted to go to the chest with its owner, and see WHERE the thing was, and observe its shape and size, concealed under a piece of thick canvas. Smith, with his accustomed solemnity of demeanor, positively persisting in his refusal to uncover it, Hussey became impetuous, and (suiting his action to his word) ejaculated, 'Egad, I'll see the critter, live or die,' and stripping off the canvas, a large tile brick was exhibited. But Smith's fertile imagination was equal to the emergency. He claimed that his friends had been sold by a trick of his."* * "Origin, Rise, and Progress of Mormonism," p. 31. Mother Smith, in her book, gives an account of proceedings in court brought by the wife of Martin Harris to protect her husband's property from Smith, on the plea that Smith was deceiving him in alleging the existence of golden plates; and she relates how one witness testified that Joe told him that "the box which he had contained nothing but sand," that a second witness swore that Joe told him, "it was nothing but a box of lead," and that a third witness declared that Joe had told him "there was nothing at all in the box." When Joe had once started the story of his discovery, he elaborated it in his usual way. "I distinctly remember," says Daniel Hendrix, "his sitting on some boxes in the store and telling a knot of men, who did not believe a word they heard, all about his vision and his find. But Joe went into such minute and careful details about the size, weight, and beauty of the carvings on the golden tablets, and strange characters and the ancient adornments, that I confess he made some of the smartest men in Palmyra rub their eyes in wonder." CHAPTER V. -- THE DIFFERENT ACCOUNTS OF THE REVELATION OF THE BIBLE The precise date when Joe's attention was first called to the possibility of changing the story about his alleged golden plates so that they would serve as the basis for a new Bible such as was finally produced, and as a means of making him a prophet, cannot be ascertained. That some directing mind gave the final shape to the scheme is shown by the difference between the first accounts of his discovery by means of the stone, and the one provided in his autobiography. We have also evidence that the story of a direct revelation by an angel came some time later than the version which Joe gave first to his acquaintances in Pennsylvania. James T. Cobb of Salt Lake City, who has given much time to investigating matters connected with early Mormon history, received a letter under date of April 23, 1879, from Hiel and Joseph Lewis, sons of the Rev. Nathaniel Lewis, of Harmony, Pennsylvania, and relatives of Joseph's father-in-law, in which they gave the story of the finding of the plates as told in their hearing by Joe to their father, when he was translating them. This statement, in effect, was that he dreamed of an iron box containing gold plates curiously engraved, which he must translate into a book; that twice when he attempted to secure the plates he was knocked down, and when he asked why he could not have them, "he saw a man standing over the spot who, to him, appeared like a Spaniard, having a long beard down over his breast, with his throat cut from ear to ear and the blood streaming down, who told him that he could not get it alone." (He then narrated how he got the box in company with Emma.) In all this narrative there was not one word about visions of God, or of angels, or heavenly revelations; all his information was by that dream and that bleeding ghost. The heavenly visions and messages of angels, etc., contained in the Mormon books were afterthoughts, revised to order. In direct confirmation of this we have the following account of the disclosure of the buried articles as given by Joe's father to Fayette Lapham when the Bible was first published:-- "Soon after joining the church he [Joseph] had a very singular dream.... A very large, tall man appeared to him dressed in an ancient suit of clothes, and the clothes were bloody. This man told him of a buried treasure, and gave him directions by means of which he could find the place. In the course of a year Smith did find it, and, visiting it by night, "I by some supernatural power" was enabled to overturn a huge boulder under which was a square block of masonry, in the centre of which were the articles as described. Taking up the first article, he saw others below; laying down the first, he endeavored to secure the others; but, before he could get hold of them, the one he had taken up slid back to the place he had taken it from, and, to his great surprise and terror, the rock immediately fell back to its former place, nearly crushing him [Joseph] in its descent. While trying in vain to raise the rock again with levers, Joseph felt something strike him on the breast, a third blow knocking him down; and as he lay on the ground he saw the tall man, who told him that the delivery of the articles would be deferred a year because Joseph had not strictly followed the directions given to him. The heedless Joseph allowed himself to forget the date fixed for his next visit, and when he went to the place again, the tall man appeared and told him that, because of his lack of punctuality, he would have to wait still another year before the hidden articles would be confided to him. "Come in one year from this time, and bring your oldest brother with you," said the guardian of the treasures, "then you may have them." Before the date named arrived, the elder brother had died, and Joseph decided that his wife was the proper person to accompany him. Mr. Lapham's report proceeds as follows:-- "At the expiration of the year he [Joseph] procured a horse and light wagon, with a chest and pillowcase, and proceeded punctually with his wife to find the hidden treasure. When they had gone as far as they could with the wagon, Joseph took the pillow-case and started for the rock. Upon passing a fence a host of devils began to screech and to scream, and make all sorts of hideous yells, for the purpose of terrifying him and preventing the attainment of his object; but Joseph was courageous and pursued his way in spite of them. Arriving at the stone, he again lifted it with the aid of superhuman power, as at first, and secured the first or uppermost article, this time putting it carefully into the pillow-case before laying it down. He now attempted to secure the remainder; but just then the same old man appeared, and said to him that the time had not yet arrived for their exhibition to the world, but that when the proper time came he should have them and exhibit them, with the one he had now secured; until that time arrived, no one must be allowed to touch the one he had in his possession; for if they did, they would be knocked down by some superhuman power. Joseph ascertained that the remaining articles were a gold hilt and chain, and a gold ball with two pointers. The hilt and chain had once been part of a sword of unusual size; but the blade had rusted away and become useless. Joseph then turned the rock back, took the article in the pillow-case, and returned to the wagon. The devils, with more hideous yells than before, followed him to the fence; as he was getting over the fence, one of the devils struck him a blow on the side, where a black and blue spot remained three or four days; but Joseph persevered and brought the article safely home. "I weighed it," said Mr. Smith, Sr., "and it weighed 30 pounds." In answer to our question as to what it was that Joseph had thus obtained, he said it consisted of a set of gold plates, about six inches wide and nine or ten inches long. They were in the form of a book."* * Historical Magazine, May, 1870. We may now contrast these early accounts of the disclosure with the version given in the Prophet's autobiography (written, be it remembered, in Nauvoo in 1838), the one accepted by all orthodox Mormons. One of its striking features will be found to be the transformation of the Spaniard-with-his-throat-cut into a messenger from Heaven.* * Millennial Star, Vol. XIV, Supt. It was, according to this later account, when he was in his fifteenth year, and when his father's family were "proselyted to the Presbyterian church," that he became puzzled by the divergent opinions he heard from different pulpits. One day, while reading the epistle of James (not a common habit of his, as his mother would testify), Joseph was struck by the words, "If any of you lack wisdom, let him ask of God." Reflecting on this injunction, he retired to the woods on the morning of a beautiful clear day early in the spring of 1820, and there he for the first time uttered a spoken prayer. As soon as he began praying he was overcome by some power, and "thick darkness" gathered around him. Just when he was ready to give himself up as lost, he managed to call on God for deliverance, whereupon he saw a pillar of light descending upon him, and two personages of indescribable glory standing in the air above him, one of whom, calling him by name, said to the other, "This is my beloved Son, hear him." Straightway Joseph, not forgetting the main object of his going to the woods, asked the two personages: "which of all the sects was right." He was told that all were wrong, and that he must join none of them; that all creeds were an abomination, and that all professors were corrupt. He came to himself lying on his back. The effect on the boy of this startling manifestation was not radically beneficial, as he himself concedes. "Forbidden to join any other religious sects of the day, of tender years," and badly treated by persons who should have been his friends, he admits that in the next three years he "frequently fell into many foolish errors, and displayed the weakness of youth and the corruption of human nature, which, I am sorry to say, led me into diverse temptations, to the gratification of many appetites offensive in the sight of God." It was during this period that he was most active in the use of his "peek-stone." On the night of September 21, 1823, to proceed with his own account, when again praying to God for the forgiveness of his sins, the room became light, and a person clothed in a robe of exquisite whiteness, and having "a countenance truly like lightning," called him by name, and said that his visitor was a messenger sent from God, and that his name was Nephi. This was a mistake on the part of somebody, because the visitor's real name was Moroni, who hid the plates where they were deposited. Smith continues:-- "He said there was a book deposited, written upon golden plates, giving an account of the former inhabitants of this continent and the source from whence they sprang. He also said that the fulness of the Everlasting Gospel was contained in it, as delivered by the Saviour to the ancient inhabitants. Also, there were two stones in silver bows (and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim) deposited with the plates; and the possession and use of these stones was what constituted seers in ancient or former times, and that God had prepared them for the purpose of translating the book." The messenger then made some liberal quotations from the prophecies of the Old Testament (changing them to suit his purpose), and ended by commanding Smith, when he got the plates, at a future date, to show them only to those as commanded, lest he be destroyed. Then he ascended into heaven. The next day the messenger appeared again, and directed Joseph to tell his father of the commandment which he had received. When he had done so, his father told him to go as directed. He knew the place (ever since known locally as "Mormon Hill") as soon as he arrived there, and his narrative proceeds as follows:-- "Convenient to the village of Manchester, Ontario Co., N. Y., stands a hill of considerable size, and the most elevated of any in the neighborhood. On the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box; this stone was thick and rounded in the middle on the upper side, and thinner toward the edges, so that the middle part of it was visible above the ground, but the edge all round was covered with earth. Having removed the earth and obtained a lever, which I got fixed under the edge of the stone, and with a little exertion raised it up, I looked in, and there, indeed, did I behold the plates, the Urim and Thummim and breastplate, as stated by the messenger. The box in which they lay was formed by laying stones together in a kind of cement. In the bottom of the box were laid two stones crosswise of the box, and on these stones lay the plates and the other things with them. I made an attempt to take them out, but was forbidden by the messenger. I was again informed that the time for bringing them out had not yet arrived, neither would till four years from that time; but he told me that I should come to that place precisely one year from that time, and that he would there meet with me, and that I should continue to do so until the time should come for obtaining the plates". Mother Smith gives an explanation of Joe's failure to secure the plates on this occasion, which he omits: "As he was taking them, the unhappy thought darted through his mind that probably there was something else in the box besides the plates, which would be of pecuniary advantage to him.... Joseph was overcome by the power of darkness, and forgot the injunction that was laid upon him." The mistakes which the Deity made in Joe's character constantly suggest to the lay reader the query why the Urim and Thummim were not turned on Joe. On September 22, 1827, when Joe visited the hill (following his own story again), the same messenger delivered to him the plates, the Urim and Thummim and the breastplate, with the warning that if he "let them go carelessly" he would be "cut off", and a charge to keep them until the messenger called for them. Mother Smith's story of the securing of the plates is to the effect that about midnight of September 21 Joseph and his wife drove away from his father's house with a horse and wagon belonging to a Mr. Knight. He returned after breakfast the next morning, bringing with him the Urim and Thummim, which he showed to her, and which she describes as "two smooth, three-cornered diamonds set in glass, and the glasses were set in silver bows that were connected with each other in much the same way as old-fashioned spectacles." She says that she also saw the breastplate through a handkerchief, and that it "was concave on one side and convex on the other, and extended from the neck downward as far as the stomach of a man of extraordinary size. It had four straps of the same material for the purpose of fastening it to the breast.... The whole plate was worth at least $500." The spectacles and breastplate seem to have been more familiar to Mother Smith than to any other of Joseph's contemporaries and witnesses. The substitution of the spectacles called Urim and Thummim for the "peek-stone" was doubtless an idea of the associate in the plot, who supplied the theological material found in the Golden Bible. Tucker considers the "spectacle pretension" an afterthought of some one when the scheme of translating the plates into a Bible was evolved, as "it was not heard of outside of the Smith family for a considerable period subsequent to the first story."* This is confirmed by the elder Smith's early account of the discovery. It would be very natural that Rigdon, with his Bible knowledge, should substitute the more respectable Urim and Thummim for the "peek-stone" of ill-repute, as the medium of translation. * "Origin, Rise, and Progress of Mormonism," p. 33. The Urim and Thummim were the articles named by the Lord to Moses in His description of the priestly garments of Aaron. The Bible leaves them without description;* and the following verses contain all that is said of them: Exodus xxviii. 30; Leviticus viii. 8; Numbers xxvii. 21; Deuteronomy xxxiii. 8; Samuel xxviii. 6; Ezra ii. 63; Nehemiah vii. 65. Only a pretence of using spectacles in the work of translating was kept up, later descriptions of the process by Joe's associates referring constantly to the employment of the stone. * "The Hebrew words are generally considered to be plurales excellentoe, denoting light (that is, revelation) and truth.... There are two principal opinions respecting the Urim and Thummim. One is that these words simply denote the four rows of precious stones in the breastplate of the high priest, and are so called from their brilliancy and perfection; which stones, in answer to an appeal to God in difficult cases, indicated His mind and will by some supernatural appearance.... The other principal opinion is that the Urim and Thummim were two small oracular images similar to the Teraphim, personifying revelation and truth, which were placed in the cavity or pouch formed by the folds of the breastplate, and which uttered oracles by a voice.... We incline to Mr. Mede's opinion that the Urim and Thummim were 'things well known to the patriarchs' as divinely appointed means of inquiries of the Lord, suited to an infantile state of religion. 'Cyclopedia of Biblical Literature.'" Kitto and Alexander, editors. Joe says that while the plates were in his possession "multitudes" tried to get them away from him, but that he succeeded in keeping them until they were translated, and then delivered them again to the messenger, who still retains them. Mother Smith tells a graphic story of attempts to get the plates away from her son, and says that when he first received them he hid them until the next day in a rotten birch log, bringing them home wrapped in his linen frock under his arm.* Later, she says, he hid them in a hole dug in the hearth of their house, and again in a pile of flax in a cooper shop; Willard Chase's daughter almost found them once by means of a peek-stone of her own. * Elder Hyde in his "Mormonism" estimates that "from the description given of them the plates must have weighed nearly two hundred pounds." Mother Smith says that Joseph told all the family of his vision the evening of the day he told his father, charging them to keep it secret, and she adds:-- "From that time forth Joseph continued to receive instructions from the Lord, and we continued to get the children together every evening for the purpose of listening while he gave us a relation of the same. I presume our family presented an aspect as singular as any that ever lived upon the face of the earth--all seated in a circle, father, mother, sons, and daughters, and giving the most profound attention to a boy eighteen years old, who had never read the Bible through in his life.... We were now confirmed in the opinion that God was about to bring to light something upon which we could stay our mind, or that would give us a more perfect knowledge of the plan of salvation and the redemption of the human family." CHAPTER VI. -- TRANSLATION AND PUBLICATION OF THE BIBLE The only one of his New York neighbors who seems to have taken a practical interest in Joe's alleged discovery was a farmer named Martin Harris, who lived a little north of Palmyra. Harris was a religious enthusiast, who had been a Quaker (as his wife was still), a Universalist, a Baptist, and a Presbyterian, and whose sanity it would have been difficult to establish in a surrogate's court. The Rev. Dr. Clark, who knew him intimately, says, "He had always been a firm believer in dreams, visions, and ghosts." *Howe describes him as often declaring that he had talked with Jesus Christ, angels, and the devil, and saying that "Christ was the handsomest man he ever saw, and the devil looked like a jackass, with very short, smooth hair similar to that of a mouse." Daniel Hendrix relates that as he and Harris were riding to the village one evening, and he remarked on the beauty of the moon, Harris replied that if his companion could only see it as he had, he might well call it beautiful, explaining that he had actually visited the moon, and adding that it "was only the faithful who were permitted to visit the celestial regions." Jesse Townsend, a resident of Palmyra, in a letter written in 1833, describes him as a visionary fanatic, unhappily married, who "is considered here to this day a brute in his domestic relations, a fool and a dupe to Smith in religion, and an unlearned, conceited hypocrite generally." His wife, in an affidavit printed in Howe's book (p. 255), says: "He has whipped, kicked, and turned me out of the house." Harris, like Joe's mother, was a constant reader of and a literal believer in the Bible. Tucker says that he "could probably repeat from memory every text from the Bible, giving the chapter and verse in each case." This seems to be an exaggeration. * "Gleanings by the Way." Mother Smith's account of Harris's early connection with the Bible enterprise says that her husband told Harris of the existence of the plates two or three years before Joe got possession of them; that when Joe secured them he asked her to go and tell Harris that he wanted to see him on the subject, an errand not to her liking, because "Mr. Harris's wife was a very peculiar woman," that is, she did not share in her husband's superstition. Mrs. Smith did not succeed in seeing Harris, but he soon afterward voluntarily offered Joe fifty dollars "for the purpose of helping Mr. Smith do the Lord's work." As Harris was very "close" in money matters, it is probable that Joe offered him a partnership in the scheme at the start. Harris seems to have placed much faith in the selling quality of the new Bible. He is said to have replied to his wife's early declaration of disbelief in it: "What if it is a lie. If you will let me alone I will make money out of it."* The Rev. Ezra Booth said: "Harris informed me [after his removal to Ohio] that he went to the place where Joseph resided [in Pennsylvania], and Joseph had given it [the translation] up on account of the opposition of his wife and others; and he told Joseph, 'I have not come down here for nothing, and we will go on with it.'"** * Howe's "Mormonism Unveiled," p. 254. ** Ibid., p. 182. Just at this time Joe was preparing to move to the neighborhood of Harmony, Pennsylvania, having made a trip there after his marriage, during which, Mr. Hale's affidavit says, "Smith stated to me that he had given up what he called 'glass-looking,' and that he expected to work hard for a living and was willing to do so." Smith's brother-in-law Alva, in accordance with arrangements then made, went to Palmyra and helped move his effects to a house near Mr. Hale's. Joe acknowledges that Harris's gift or loan of fifty dollars enabled him to meet the expenses of moving. Parley P. Pratt, in a statement published by him in London in 1854, set forth that Smith was driven to Pennsylvania from Palmyra through fear of his life, and that he took the plates with him concealed in a barrel of beans, thus eluding the efforts of persons who tried to secure them by means of a search warrant. Tucker says that this story rests only on the sending of a constable after Smith by a man to whom he owed a small debt. The great interest manifested in the plates in the neighborhood of Palmyra existed only in Mormon imagination developed in later years. According to some accounts, all the work of what was called "translating" the writing on the plates into what became the "Book of Mormon" was done at Joe's home in New York State, and most of it in a cave, but this was not the case. Smith himself says: "Immediately after my arrival [in Pennsylvania] I commenced copying the characters off the plates. I copied a considerable number of them, and by means of the Urim and Thummim I translated some of them, which I did between the time I arrived, at the house of my wife's father in the month of December (1827) and the February following." A clear description of the work of translating as carried on in Pennsylvania is given in the affidavit made by Smith's father-in-law, Isaac Hale, in 1834.* He says that soon after Joe's removal to his neighborhood with his wife, he (Hale) was shown a box such as is used for the shipment of window glass, and was told that it contained the "book of plates"; he was allowed to lift it, but not to look into it. Joe told him that the first person who would be allowed to see the plates would be a young child.** The affidavit continues:-- * Howe's "Mormonism Unveiled," p. 264. ** Joe's early announcement was that his first-born child was to have this power, but the child was born dead. This was one of the earliest of Joe's mistakes in prophesying. "About this time Martin Harris made his appearance upon the stage, and Smith began to interpret the characters, or hieroglyphics, which he said were engraven upon the plates, while Harris wrote down the interpretation. It was said that Harris wrote down 116 pages and lost them. Soon after this happened, Martin Harris informed me that he must have a GREATER WITNESS, and said that he had talked with Joseph about it. Joseph informed him that he could not, or durst not, show him the plates, but that he [Joseph] would go into the woods where the book of plates was, and that after he came back Harris should follow his track in the snow, and find the book and examine it for himself. Harris informed me that he followed Smith's directions, and could not find the plates and was still dissatisfied. "The next day after this happened I went to the house where Joseph Smith, Jr., lived, and where he and Harris were engaged in their translation of the book. Each of them had a written piece of paper which they were comparing, and some of the words were, I my servant seeketh a greater witness, but no greater witness can be given him.... I inquired whose words they were, and was informed by Joseph or Emma (I rather think it was the former), that they were the words of Jesus Christ. I told them that I considered the whole of it a delusion, and advised them to abandon it. The manner in which he pretended to read and interpret was the same as when he looked for the moneydiggers, with the stone in his hat and his hat over his face, while the book of plates was at the same time hid in the woods. "After this, Martin Harris went away, and Oliver Cowdery came and wrote for Smith, while he interpreted as above described. "Joseph Smith, Jr., resided near me for some time after this, and I had a good opportunity of becoming acquainted with him, and somewhat acquainted with his associates; and I conscientiously believe, from the facts I have detailed, and from many other circumstances which I do not deem it necessary to relate, that the whole Book of Mormon (so-called) is a silly fabrication of falsehood and wickedness, got up for speculation, and with a design to dupe the credulous and unwary." Harris's natural shrewdness in a measure overcame his fanaticism, and he continued to press Smith for a sight of the plates. Smith thereupon made one of the first uses of those "revelations" which played so important a part in his future career, and he announced one (Section 5, "Doctrine and Covenants"*), in which "I, the Lord" declared to Smith that the latter had entered into a covenant with Him not to show the plates to any one except as the Lord commanded him. Harris finally demanded of Smith at least a specimen of the writing on the plates for submission to experts in such subjects. As Harris was the only man of means interested in this scheme of publication, Joe supplied him with a paper containing some characters which he said were copied from one of the plates. This paper increased Harris's belief in the reality of Joe's discovery, but he sought further advice before opening his purse. Dr. Clark describes a call Harris made on him early one morning, greatly excited, requesting a private interview. On hearing his story, Dr. Clark advised him that the scheme was a hoax, devised to extort money from him, but Harris showed the slip of paper containing the mysterious characters, and was not to be persuaded. * All references to the "Book of Doctrine and Covenants" refer to the sections and verses of the Salt Lake city edition of 1890. Seeking confirmation, however, Harris made a trip to New York City in order to submit the characters to experts there. Among others, he called on Professor Charles Anthon. His interview with Professor Anthon has been a cause of many and conflicting statements, some Mormons misrepresenting it for their own purposes and others explaining away the professor's accounts of it. The following statement was written by Professor Anthon in reply to an inquiry by E. D. Howe:-- "NEW YORK, February 17, 1834. "DEAR SIR: I received your favor of the 9th, and lose no time in making a reply. The whole story about my pronouncing the Mormon inscription to be 'reformed Egyptian hieroglyphics' is perfectly false. Some years ago a plain, apparently simple-hearted farmer called on me with a note from Dr. Mitchell, of our city, now dead, requesting me to decypher, if possible, the paper which the farmer would hand me, and which Dr. M. confessed he had been unable to understand. Upon examining the paper in question, I soon came to the conclusion that it was all a trick--perhaps a hoax. When I asked the person who brought it how he obtained the writing, he gave me, as far as I can recollect, the following account: A 'gold book' consisting of a number of plates fastened together in the shape of a book by wires of the same metal, had been dug up in the northern part of the state of New York, and along with the book an enormous pair of 'spectacles'! These spectacles were so large that, if a person attempted to look through them, his two eyes would have to be turned toward one of the glasses merely, the spectacles in question being altogether too large for the breadth of the human face. Whoever examined the plates through the spectacles, was enabled, not only to read them, but fully to understand their meaning. All this knowledge, however, was confined to a young man who had the trunk containing the book and spectacles in his sole possession. This young man was placed behind a curtain in the garret of a farmhouse, and being thus concealed from view, put on the spectacles occasionally, or rather, looked through one of the glasses, decyphered the characters in the book, and, having committed some of them to paper, handed copies from behind the curtain to those who stood on the outside. Not a word, however, was said about the plates being decyphered 'by the gift of God.' Everything in this way was effected by the large pair of spectacles. The farmer added that he had been requested to contribute a sum of money toward the publication of the 'golden book,' the contents of which would, as he had been assured, produce an entire change in the world, and save it from ruin. So urgent had been these solicitations, that he intended selling his farm, and handing over the amount received to those who wished to publish the plates. As a last precautionary step, however, he had resolved to come to New York, and obtain the opinion of the learned about the meaning of the paper which he had brought with him, and which had been given him as part of the contents of the book, although no translation had been furnished at the time by the young man with the spectacles. On hearing this odd story, I changed my opinion about the paper, and, instead of viewing it any longer as a hoax upon the learned, I began to regard it as a part of a scheme to cheat the farmer of his money, and I communicated my suspicions to him, warning him to beware of rogues. He requested an opinion from me in writing, which, of course, I declined giving, and he then took his leave, carrying his paper with him. "This paper was in fact a singular scrawl. It consisted of all kinds of crooked characters, disposed in columns, and had evidently been prepared by some person who had before him at the time a book containing various alphabets. Greek and Hebrew letters, crosses and flourishes, Roman letters inverted, or placed sideways, were arranged and placed in perpendicular columns; and the whole ended in a rude delineation of a circle, divided into various compartments, decked with various strange marks, and evidently copied after the Mexican Calendar, given by Humbolt, but copied in such a way as not to betray the source whence it was, derived. I am thus particular as to the contents of the paper, inasmuch as I have frequently conversed with my friends on the subject since the Mormonite excitement began, and well remember that the paper contained anything else but 'Egyptian Hieroglyphics.' "Some time after, the farmer paid me a second visit. He brought with him the golden book in print, and offered it to me for sale. I declined purchasing. He then asked permission to leave the book with me for examination. I declined receiving it, although his manner was strangely urgent. I adverted once more to the roguery which had been, in my opinion, practised upon him, and asked him what had become of the gold plates. He informed me that they were in a trunk with the large pair of spectacles. I advised him to go to a magistrate, and have the trunk examined. He said 'the curse of God' would come upon him should he do this. On my pressing him, however, to pursue the course which I had recommended, he told me he would open the trunk if I would take 'the curse of God' upon myself. I replied I would do so with the greatest willingness, and would incur every risk of that nature provided I could only extricate him from the grasp of the rogues. He then left me. "I have thus given you a full statement of all that I know respecting the origin of Mormonism, and must beg you, as a personal favor, to publish this letter immediately, should you find my name mentioned again by these wretched fanatics. Yours respectfully, "CHARLES ANTHON."* * "Mormonism Unveiled," pp. 270-272. A letter from Professor Anthon to the Rev. Dr. Coit, rector of Trinity Church, New Rochelle, New York, dated April 3, 1841, containing practically the same statement, will be found in Clark's "Gleanings by the Way," pp. 233-238. While Mormon speakers quoted Anthon as vouching for the mysterious writing, their writers were more cautious. P. P. Pratt, in his "Voice of Warning" (1837), said that Professor Anthon was unable to decipher the characters, but he presumed that if the original records could be brought, he could assist in translating them. Orson Pratt, in his "Remarkable Visions" (1848), saw in the Professor's failure only a verification of Isaiah xxix. 11 and 12:-- "And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot, for it is sealed: and the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned." [Illustration: Facsimile of the Characters of the Book of Mormon 072] John D. Lee, in his "Mormonism Unveiled," mentions the generally used excuse of the Mormons for the professor's failure to translate the writing, namely, that Anthon told Harris that "they were written in a sealed language, unknown to the present age." Smith, in his autobiography, quotes Harris's account of his interview as follows:-- "I went to New York City and presented the characters which had been translated, with the translation thereof, to Prof. Anthon, a man quite celebrated for his literary attainments. Prof. Anthon stated that the translation was correct, more so than any he had before seen translated from the Egyptian. I then showed him those which were not yet translated, and he said they were Egyptian, Chaldaic, Assyriac, and Arabic, and he said they were the true characters." Harris declared that the professor gave him a certificate to this effect, but took it back and tore it up when told that an angel of God had revealed the plates to Joe, saying that "there were no such things as ministering angels." This account by Harris of his interview with Professor Anthon will assist the reader in estimating the value of Harris's future testimony as to the existence of the plates. Harris's trip to New York City was not entirely satisfactory to him, and, as Smith himself relates, "He began to tease me to give him liberty to carry the writings home and show them, and desired of me that I would enquire of the Lord through the Urim and Thummim if he might not do so." Smith complied with this request, but the permission was twice refused; the third time it was granted, but on condition that Harris would show the manuscript translation to only five persons, who were named, one of them being his wife. In including Mrs. Harris in this list, the Lord made one of the greatest mistakes into which he ever fell in using Joe as a mouthpiece. Mrs. Harris's Quaker belief had led her from the start to protest against the Bible scheme, and to warn her husband against the Smith family, and she vigorously opposed his investment of any money in the publication of the book. On the occasion of his first visit to Joe in Pennsylvania, according to Mother Smith, Mrs. Harris was determined to accompany him, and he had to depart without her knowledge; and when he went the second time, she did accompany him, and she ransacked the house to find the "record" (as the plates are often called in the Smiths' writings). When Harris returned home with the translated pages which Joe intrusted to him (in July, 1828), he showed them to his family and to others, who tried in vain to convince him that he was a dupe. Mrs. Harris decided on a more practical course. Getting possession of the papers, where Harris had deposited them for safe keeping, she refused to restore them to him. What eventually became of them is uncertain, one report being that she afterward burned them. This should have caused nothing more serious in the way of delay than the time required to retranslate these pages; for certainly a well-equipped Divinity, who was revealing a new Bible to mankind, and supplying so powerful a means of translation as the Urim and Thummim, could empower the translator to repeat the words first written. Indeed, the descriptions of the method of translation given afterward by Smith's confederates would seem to prove that there could have been but one version of any translation of the plates, no matter how many times repeated. Thus, Harris described the translating as follows:-- "By aid of the seer stone [no mention of the magic spectacles] sentences would appear and were read by the prophet and written by Martin, and, when finished, he would say 'written'; and if correctly written, that sentence would disappear, and another appear in its place; but if not written correctly, it remained until corrected, so that the translation was just as it was engraven on the plates, precisely in the language then used."* * Elder Edward Stevenson in the Deseret News (quoted in Reynold's "Mystery of the Manuscript Fund," p. 91). David Whitmer, in an account of this process written in his later years, said:-- "Joseph would put the seer stone into a hat [more testimony against the use of the spectacles] and put his face in the hat, drawing it closely around his face to exclude the light; and in the darkness the spiritual light would shine. A piece of something resembling parchment would appear, and on that appeared the writing. One character at a time would appear, and under it was the translation in English. Brother Joseph would read off the English to O. Cowdery, who was his principal scribe, and when it was written down and repeated to brother Joseph to see if it were correct, then it would disappear and another character with the interpretation would appear."* * "Address to Believers in the Book of Mormon." But to Joseph the matter of reproducing the lost pages of the translation did not seem simple. When Harris's return to Pennsylvania was delayed, Joe became anxious and went to Palmyra to learn what delayed him, and there he heard of Mrs. Harris's theft of the pages. His mother reports him as saying in announcing it, "my God, all is lost! all is lost!" Why the situation was as serious to a sham translator as it would have been simple to an honest one is easily understood. Whenever Smith offered a second translation of the missing pages which differed from the first, a comparison of them with the latter would furnish proof positive of the fraudulent character of his pretensions. All the partners in the business had to share in the punishment for what had occurred. The Smiths lost all faith in Harris. Joe says that Harris broke his pledge about showing the translation only to five persons, and Mother Smith says that because of this offence "a dense fog spread itself over his fields and blighted his wheat." When Joe returned to Pennsylvania an angel appeared to him, his mother says, and ordered him to give up the Urim and Thummim, promising, however, to restore them if he was humble and penitent, and "if so, it will be on the 22d of September."* Here may be noted one of those failures of mother and son to agree in their narratives which was excuse enough for Brigham Young to try to suppress the mother's book. Joe mentions a "revelation" dated July, 1828 (Sec. 3, "Doctrine and Covenants"), in which Harris was called "a wicked man," and which told Smith that he had lost his privileges for a season, and he adds, "After I had obtained the above revelation, both the plates and the Urim and Thummim were taken from me again, BUT IN A FEW DAYS they were returned to me."** * "Biographical Sketches," by Lucy Smith, p. 125. ** Millennial Star, Vol. XIV, p. 8. For some ten months after this the work of translation was discontinued, although Mother Smith says that when she and his father visited the prophet in Pennsylvania two months after his return, the first thing they saw was "a red morocco trunk lying on Emma's bureau which, Joseph shortly informed me, contained the Urim and Thummim and the plates." Mrs. Harris's act had evidently thrown the whole machinery of translation out of gear, and Joe had to await instructions from his human adviser before a plan of procedure could be announced. During this period (in which Joe says he worked on his father's farm), says Tucker, "the stranger [supposed to be Rigdon] had again been at Smith's, and the prophet had been away from home, maybe to repay the former's visits."* * "Origin, Rise, and Progress of Mormonism," p. 48. Two matters were decided on in these consultations, viz., that no attempt would be made to retranslate the lost pages, and that a second copy of all the rest of the manuscript should be prepared, to guard against a similar perplexity in case of the loss of later pages. The proof of the latter statement I find in the fact that a second copy did exist. Ebenezer Robinson, who was a leading man in the church from the time of its establishment in Ohio until Smith's death, says in his recollections that, when the people assembled on October 2, 1841, to lay the corner-stone of Nauvoo House, Smith said he had a document to put into the corner-stone, and Robinson went with him to his house to procure it. Robinson's story proceeds as follows:-- "He got a manuscript copy of the Book of Mormon, and brought it into the room where we were standing, and said, 'I will examine to see if it is all here'; and as he did so I stood near him, at his left side, and saw distinctly the writing as he turned up the pages until he hastily went through the book and satisfied himself that it was all there, when he said, 'I have had trouble enough with this thing'; which remark struck me with amazement, as I looked upon it as a sacred treasure." Robinson says that the manuscript was written on foolscap paper and most of it in Oliver Cowdery's handwriting. He explains that two copies were necessary, "as the printer who printed the first edition of the book had to have a copy, as they would not put the original copy into his hands for fear of its being altered. This accounts for David Whitmer having a copy and Joseph Smith having one."* * The Return, Vol. II, p. 314. Ebenezer Robinson, a printer, joined the Mormons at Kirtland, followed Smith to Missouri, and went with the flock to Nauvoo, where he and the prophet's brother, Don Carlos, established the Times and Seasons. When the doctrine of polygamy was announced to him and his wife, they rejected it, and he followed Rigdon to Pennsylvania when Rigdon was turned out by Young. In later years he was engaged in business enterprises in Iowa, and was a resident of Davis City when David Whitmer announced the organization of his church in Missouri, and, not accepting the view of the prophet entertained by his descendants in the Reorganized Church, Robinson accepted baptism from Whitmer. The Return was started by him in January, 1889, and continued until his death, in its second year. His reminiscences of early Mormon experiences, which were a feature of the publication, are of value. Major Bideman, who married the prophet's widow, partly completed and occupied Nauvoo House after the departure of the Mormons for Utah, and some years later he took out the cornerstone and opened it, but found the manuscript so ruined by moisture that only a little was legible. In regard to the missing pages, it was decided to announce a revelation, which is dated May, 1829 (Sec. 10, "Doctrine and Covenants"), stating that the lost pages had got into the hands of wicked men, that "Satan has put it into their hearts to alter the words which you have caused to be written, or which you have translated," in accordance with a plan of the devil to destroy Smith's work. He was directed therefore to translate from the plates of Nephi, which contained a "more particular account" than the Book of Lehi from which the original translation was made. When Smith began translating again, Harris was not reemployed, but Emma, the prophet's wife, acted as his scribe until April 15, 1829, when a new personage appeared upon the scene. This was Oliver Cowdery. Cowdery was a blacksmith by trade, but gave up that occupation, and, while Joe was translating in Pennsylvania, secured the place of teacher in the district where the Smiths lived, and boarded with them. They told him of the new Bible, and, according to Joe's later account, Cowdery for himself received a revelation of its divine character, went to Pennsylvania, and from that time was intimately connected with Joe in the translation and publication of the book. In explanation of the change of plan necessarily adopted in the translation, the following preface appeared in the first edition of the book, but was dropped later:-- "TO THE READER. "As many false reports have been circulated respecting the following work, and also many unlawful measures taken by evil designing persons to destroy me, and also the work, I would inform you that I translated, by the gift and power of God, and caused to be written, one hundred and sixteen pages, the which I took from the book of Lehi, which was an account abridged from the plates of Lehi, by the hand of Mormon; which said account, some person or persons have stolen and kept from me, notwithstanding my utmost efforts to recover it again--and being commanded of the Lord that I should not translate the same over again, for Satan had put it into their hearts to tempt the Lord their God, by altering the words; that they did read contrary from that which I translated and caused to be written; and if I should bring forth the same words again, or, in other words, if I should translate the same over again, they would publish that which they had stolen, and Satan would stir up the hearts of this generation, that they might not receive this work, but behold, the Lord said unto me, I will not suffer that Satan shall accomplish his evil design in this thing; therefore thou shalt translate from the plates of Nephi until ye come to that which ye have translated, which ye have retained; and behold, ye shall publish it as the record of Nephi; and thus I will confound those who have altered my words. I will not suffer that they shall destroy my work; yea, I will show unto them that my wisdom is greater than the cunning of the Devil. Wherefore, to be obedient unto the commandments of God, I have, through His grace and mercy, accomplished that which He hath commanded me respecting this thing. I would also inform you that the plates of which hath been spoken, were found in the township of Manchester, Ontario County, New York.--THE AUTHOR." In June, 1829, Smith accepted an invitation to change his residence to the house of Peter Whitmer, who, with his sons, David, John, and Peter, Jr., lived at Fayette, Seneca County, New York, the Whitmers promising his board free and their assistance in the work of translation. There, Smith says, they resided "until the translation was finished and the copyright secured." As five of the Whitmers were "witnesses" to the existence of the plates, and David continued to be a person of influence in Mormon circles throughout his long life, information about them is of value. The prophet's mother again comes to our aid, although her account conflicts with her son's. The prophet says that David Whitmer brought the invitation to take up quarters at his father's, and volunteered the offer of free board and assistance. Mother Smith says that one day, as Joe was translating the plates, he came, in the midst of the words of the Holy Writ, to a commandment to write at once to David Whitmer, requesting him to come immediately and take the prophet and Cowdery to his house, "as an evil-designing people were seeking to take away his [Joseph's] life in order to prevent the work of God from going forth to the world." When the letter arrived, David's father told him that, as they had wheat sown that would require two days' harrowing, and a quantity of plaster to spread, he could not go "unless he could get a witness from God that it was absolutely necessary." In answer to his inquiry of the Lord on the subject, David was told to go as soon as his wheat was harrowed in. Setting to work, he found that at the end of the first day the two days' harrowing had been completed, and, on going out the next morning to spread the plaster, he found that work done also, and his sister told him she had seen three unknown men at work in the field the day before: so that the task had been accomplished by "an exhibition of supernatural power."* * "Biographical Sketches," Lucy Smith, p. 135. The translation being ready for the press, in June, 1829 (I follow Tucker's account of the printing of the work), Joseph, his brother Hyrum, Cowdery, and Harris asked Egbert B. Grandin, publisher of the Wayne Sentinel at Palmyra, to give them an estimate of the cost of printing an edition of three thousand copies, with Harris as security for the payment. Grandin told them he did not want to undertake the job at any price, and he tried to persuade Harris not to invest his money in the scheme, assuring him that it was fraudulent. Application was next made to Thurlow Weed, then the publisher of the Anti-Masonic Inquirer, at Rochester, New York. "After reading a few chapters," says Mr. Weed, "it seemed such a jumble of unintelligent absurdities that we refused the work, advising Harris not to mortgage his farm and beggar his family." Finally, Smith and his associates obtained from Elihu F. Marshall, a Rochester publisher, a definite bid for the work, and with this they applied again to Grandin, explaining that it would be much more convenient for them to have the printing done at home, and pointing out to him that he might as well take the job, as his refusal would not prevent the publication of the book. This argument had weight with him, and he made a definite contract to print and bind five thousand copies for the sum of $3000, a mortgage on Harris's farm to be given him as security. Mrs. Harris had persisted in her refusal to be in any way a party to the scheme, and she and her husband had finally made a legal separation, with a division of the property, after she had entered a complaint against Joe, charging him with getting money from her husband on fraudulent representation. At the hearing on this complaint, Harris denied that he had ever contributed a dollar to Joe at the latter's persuasion. Tucker, who did much of the proof-reading of the new Bible, comparing it with the manuscript copy, says that, when the printing began, Smith and his associates watched the manuscript with the greatest vigilance, bringing to the office every morning as much as the printers could set up during the day, and taking it away in the evening, forbidding also any alteration. The foreman, John H. Gilbert, found the manuscript so poorly prepared as regards grammatical construction, spelling, punctuation, etc., that he told them that some corrections must be made, and to this they finally consented. Daniel Hendrix, in his recollections, says in confirmation of this:-- "I helped to read proof on many pages of the book, and at odd times set some type.... The penmanship of the copy furnished was good, but the grammar, spelling and punctuation were done by John H. Gilbert, who was chief compositor in the office. I have heard him swear many a time at the syntax and orthography of Cowdery, and declare that he would not set another line of the type. There were no paragraphs, no punctuation and no capitals. All that was done in the printing office, and what a time there used to be in straightening sentences out, too. During the printing of the book I remember that Joe Smith kept in the background." The following letter is in reply to an inquiry addressed by me to Albert Chandler, the only survivor, I think, of the men who helped issue the first edition of Smith's book:-- "COLDWATER, MICH., Dec. 22, 1898. "My recollections of Joseph Smith, Jr. and of the first steps taken in regard to his Bible have never been printed. At the time of the printing of the Mormon Bible by Egbert B. Grandin of the Sentinel I was an apprentice in the bookbindery connected with the Sentinel office. I helped to collate and stitch the Gold Bible, and soon after this was completed, I changed from book-binding to printing. I learned my trade in the Sentinel office. "My recollections of the early history of the Mormon Bible are vivid to-day. I knew personally Oliver Cowdery, who translated the Bible, Martin Harris, who mortgaged his farm to procure the printing, and Joseph Smith Jr., but slightly. What I knew of him was from hearsay, principally from Martin Harris, who believed fully in him. Mr. Tucker's 'Origin, Rise, and Progress of Mormonism' is the fullest account I have ever seen. I doubt if I can add anything to that history. "The whole history is shrouded in the deepest mystery. Joseph Smith Jr., who read through the wonderful spectacles, pretended to give the scribe the exact reading of the plates, even to spelling, in which Smith was woefully deficient. Martin Harris was permitted to be in the room with the scribe, and would try the knowledge of Smith, as he told me, saying that Smith could not spell the word February, when his eyes were off the spectacles through which he pretended to work. This ignorance of Smith was proof positive to him that Smith was dependent on the spectacles for the contents of the Bible. Smith and the plates containing the original of the Mormon Bible were hid from view of the scribe and Martin Harris by a screen. "I should think that Martin Harris, after becoming a convert, gave up his entire time to advertising the Bible to his neighbors and the public generally in the vicinity of Palmyra. He would call public meetings and address them himself. He was enthusiastic, and went so far as to say that God, through the Latter Day Saints, was to rule the world. I heard him make this statement, that there would never be another President of the United States elected; that soon all temporal and spiritual power would be given over to the prophet Joseph Smith and the Latter Day Saints. His extravagant statements were the laughing stock of the people of Palmyra. His stories were hissed at, universally. To give you an idea of Mr. Harris's superstitions, he told me that he saw the devil, in all his hideousness, on the road, just before dark, near his farm, a little north of Palmyra. You can see that Harris was a fit subject to carry out the scheme of organizing a new religion. "The absolute secrecy of the whole inception and publication of the Mormon Bible stopped positive knowledge. We only knew what Joseph Smith would permit Martin Harris to publish, in reference to the whole thing. "The issuing of the Book of Mormon scarcely made a ripple of excitement in Palmyra. "ALBERT CHANDLER."* * Mr. Chandler moved to Michigan in 1835, and has been connected with several newspapers in that state, editing the Kalamazoo Gazette, and founding and publishing the Coldwater Sentinel. He was elected the first mayor of Coldwater, serving several terms. He was in his eighty-fifth year when the above letter was written. The book was published early in 1830. On paper the sale of the first edition showed a profit of $3250 at $1.25 a volume, that being the lowest price to be asked on pain of death, according to a "special revelation" received by Smith. By the original agreement Harris was to have the exclusive control of the sale of the book. But it did not sell. The local community took it no more seriously than they did Joe himself and his family. The printer demanded his pay as the work progressed, and it became necessary for Smith to spur Harris on by announcing a revelation (Sec. 19, "Doctrine and Covenants"), saying, "I command thee that thou shalt not covet thine own property, but impart it freely to the printing of the Book of Mormon." Harris accordingly disposed of his share of the farm and paid Grandin. To make the book "go," Smith now received a revelation which permitted his father, soon to be elevated to the title of Patriarch, to sell it on commission, and Smith, Sr., made expeditions through the country, taking in pay for any copies sold such farm produce or "store goods" as he could use in his own family. How much he "cut" the revealed price of the book in these trades is not known, but in one instance, when arrested in Palmyra for a debt of $5.63, he, under pledge of secrecy, offered seven of the Bibles in settlement, and the creditor, knowing that the old man had no better assets, accepted the offer as a joke.* * "Origin, Rise, and Progress of Mormonism," Tucker, p. 63. CHAPTER VII. -- THE SPAULDING MANUSCRIPT The history of the Mormon Bible has been brought uninterruptedly to this point in order that the reader may be able to follow clearly each step that had led up to its publication. It is now necessary to give attention to two subjects intimately connected with the origin of this book, viz., the use made of what is known as the "Spaulding manuscript," in supplying the historical part of the work, and Sidney Rigdon's share in its production. The most careful student of the career of Joseph Smith, Jr., and of his family and his associates, up to the year 1827, will fail to find any ground for the belief that he alone, or simply with their assistance, was capable of composing the Book of Mormon, crude in every sense as that work is. We must therefore accept, as do the Mormons, the statement that the text was divinely revealed to Smith, or must look for some directing hand behind the scene, which supplied the historical part and applied the theological. The "Spaulding manuscript" is believed to have furnished the basis of the historical part of the work. Solomon Spaulding, born in Ashford, Connecticut, in 1761, was graduated from Dartmouth College in 1785, studied divinity, and for some years had charge of a church. His own family described him as a peculiar man, given to historical researches, and evidently of rather unstable disposition. He gave up preaching, conducted an academy at Cherry Valley, New York, and later moved to Conneaut, Ohio, where in 1812 he had an interest in an iron foundry. His attention was there attracted to the ancient mounds in that vicinity, and he set some of his men to work exploring one of them. "I vividly remember how excited he became," says his daughter, when he heard that they had exhumed some human bones, portions of gigantic skeletons, and various relics. From these discoveries he got the idea of writing a fanciful history of the ancient races of this country. The title he chose for his book was "The Manuscript Found." He considered this work a great literary production, counted on being able to pay his debts from the proceeds of its sale, and was accustomed to read selections from the manuscript to his neighbors with evident pride. The impression that such a production would be likely to make on the author's neighbors in that frontier region and in those early days, when books were scarce and authors almost unknown, can with difficulty be realized now. Barrett Wendell, speaking of the days of Bryant's early work, says:-- "Ours was a new country...deeply and sensitively aware that it lacked a literature. Whoever produced writings which could be pronounced adorable was accordingly regarded by his fellow citizens as a public benefactor, a great public figure, a personage of whom the nation could be proud."* This feeling lends weight to the testimony of Mr. Spaulding's neighbors, who in later years gave outlines of his work. * "Literary History of America." In order to find a publisher Mr. Spaulding moved with his family to Pittsburg, Pennsylvania. A printer named Patterson spoke well of the manuscript to its author, but no one was found willing to publish it. The Spauldings afterward moved to Amity, Pennsylvania, where Mr. Spaulding died in 1816. His widow and only child went to live with Mrs. Spaulding's brother, W. H. Sabine, at Onondaga Valley, New York, taking their effects with them. These included an old trunk containing Mr. Spaulding's papers. "There were sermons and other papers," says his daughter, "and I saw a manuscript about an inch thick, closely written, tied up with some stories my father had written for me, one of which he called 'The Frogs of Windham.' On the outside of this manuscript were written the words 'Manuscript Found.' I did not read it, but looked through it, and had it in my hands many times, and saw the names I had heard at Conneaut, when my father read it to his friends." Mrs. Spaulding next went to her father's house in Connecticut, leaving her personal property at her brother's. She married a Mr. Davison in 1820, and the old trunk was sent to her at her new home in Hartwick, Otsego County, New York. The daughter was married to a Mr. McKinstry in 1828, and her mother afterward made her home with her at Monson, Massachusetts, most of the time until her death in 1844. When the newly announced Mormon Bible began to be talked about in Ohio, there were immediate declarations in Spaulding's old neighborhood of a striking similarity between the Bible story and the story that Spaulding used to read to his acquaintances there, and these became positive assertions after the Mormons had held a meeting at Conneaut. The opinion was confidently expressed there that, if the manuscript could be found and published, it would put an end to the Mormon pretence. About the year 1834 Mrs. Davison received a visit at Monson from D. P. Hurlbut, a man who had gone over to the Mormons from the Methodist church, and had apostatized and been expelled. He represented that he had been sent by a committee to secure "The Manuscript Found" in order that it might be compared with the Mormon Bible. As he brought a letter from her brother, Mrs. Davison, with considerable reluctance, gave him an introduction to George Clark, in whose house at Hartwick she had left the old trunk, directing Mr. Clark to let Hurlbut have the manuscript, receiving his verbal pledge to return it. He obtained a manuscript from this trunk, but did not keep his pledge.* * Condensed from an affidavit by Mrs. McKinstry, dated April 3, 1880, in Scribner's Magazine for August, 1880. The Boston Recorder published in May, 1839, a detailed statement by Mrs. Davison concerning her knowledge of "The Manuscript Found." After giving an account of the writing of the story, her statement continued as follows:-- "Here [in Pittsburg] Mr. Spaulding found a friend and acquaintance in the person of Mr. Patterson, who was very much pleased with it, and borrowed it for perusal. He retained it for a long time, and informed Mr. Spaulding that, if he would make out a title-page and preface, he would publish it, as it might be a source of profit. This Mr. Spaulding refused to do. Sidney Rigdon, who has figured so largely in the history of the Mormons, was at that time connected with the printing office of Mr. Patterson, as is well known in that region, and, as Rigdon himself has frequently stated, became acquainted with Mr. Spaulding's manuscript and copied it. It was a matter of notoriety and interest to all connected with the printing establishment. At length the manuscript was returned to its author, and soon after we removed to Amity where Mr. Spaulding deceased in 1816. The manuscript then fell into my hands, and was carefully preserved." This statement stirred up the Mormons greatly, and they at once pronounced the letter a forgery, securing from Mrs. Davison a statement in which she said that she did not write it. This was met with a counter statement by the Rev. D. R. Austin that it was made up from notes of a conversation with her, and was correct. In confirmation of this the Quincy [Massachusetts] Whig printed a letter from John Haven of Holliston, Massachusetts, giving a report of a conversation between his son Jesse and Mrs. Davison concerning this letter, in which she stated that the letter was substantially correct, and that some of the names used in the Mormon Bible were like those in her husband's story. Rigdon himself, in a letter addressed to the Boston Journal, under date of May 27, 1839, denied all knowledge of Spaulding, and declared that there was no printer named Patterson in Pittsburg during his residence there, although he knew a Robert Patterson who had owned a printing-office in that city. The larger part of his letter is a coarse attack on Hurlbut and also on E. D. Howe, the author of "Mormonism Unveiled," whose whole family he charged with scandalous immoralities. If the use of Spaulding's story in the preparation of the Mormon Bible could be proved by nothing but this letter of Mrs. Davison, the demonstration would be weak; but this is only one link in the chain. Howe, in his painstaking efforts to obtain all probable information about the Mormon origin from original sources, secured the affidavits of eight of Spaulding's acquaintances in Ohio, giving their recollections of the "Manuscript Found."* Spaulding's brother, John, testified that he heard many passages of the manuscript read and, describing it, he said:-- * Howe's "Mormonism Unveiled," pp. 278-287. "It was an historical romance of the first settlers of America, endeavoring to show that the American Indians are the descendants of the Jews, or the lost tribe. It gave a detailed account of their journey from Jerusalem, by land and sea, till they arrived in America, under the command of Nephi and Lehi. They afterwards had quarrels and contentions, and separated into two distinct nations, one of which he denominated Nephites, and the other Lamanites. Cruel and bloody Wars ensued, in which great multitudes were slain.... I have recently read the "Book of Mormon," and to my great surprise I find nearly the same historical matter, names, etc., as they were in my brother's writings. I well remember that he wrote in the old style, and commenced about every sentence with 'and it came to pass,' or 'now it came to pass,' the same as in the 'Book of Mormon,' and, according to the best of my recollection and belief, it is the same as my brother Solomon wrote, with the exception of the religious matter." John Spaulding's wife testified that she had no doubt that the historical part of the Bible and the manuscript were the same, and she well recalled such phrases as "it came to pass." Mr. Spaulding's business partner at Conneaut, Henry Lake, testified that Spaulding read the manuscript to him many hours, that the story running through it and the Bible was the same, and he recalls this circumstance: "One time, when he was reading to me the tragic account of Laban, I pointed out to him what I considered an inconsistency, which he promised to correct, but by referring to the 'Book of Mormon,' I find that it stands there just as he read it to me then.... I well recollect telling Mr. Spaulding that the so frequent use of the words 'and it came to pass,' 'now it came to pass,' rendered it ridiculous." John N. Miller, an employee of Spaulding in Ohio, and a boarder in his family for several months, testified that Spaulding had written more than one book or pamphlet, that he had heard the author read from the "Manuscript Found," that he recalled the story running through it, and added: "I have recently examined the 'Book of Mormon,' and find in it the writings of Solomon Spaulding, from beginning to end, but mixed up with Scripture and other religious matter which I did not meet with in the 'Manuscript Found'.... The names of Nephi, Lehi, Moroni, and in fact all the principal names, are brought fresh to my recollection by the 'Gold Bible.'" Practically identical testimony was given by the four other neighbors. Important additions to this testimony have been made in later years. A statement by Joseph Miller of Amity, Pennsylvania, a man of standing in that community, was published in the Pittsburg Telegraph of February 6, 1879. Mr. Miller said that he was well acquainted with Spaulding when he lived at Amity, and heard him read most of the "Manuscript Found," and had read the Mormon Bible in late years to compare the two. On hearing read, "he says," the account from the book of the battle between the Amlicites (Book of Alma), in which the soldiers of one army had placed a red mark on their foreheads to distinguish them from their enemies, it seemed to reproduce in my mind, not only the narration, but the very words as they had been impressed on my mind by the reading of Spaulding's manuscript.... The longer I live, the more firmly I am convinced that Spaulding's manuscript was appropriated and largely used in getting up the "Book of Mormon." Redick McKee, a resident of Amity, Pennsylvania, when Spaulding lived there, and later a resident of Washington, D. C., in a letter to the Washington [Pennsylvania] Reporter, of April 21, 1869, stated that he heard Spaulding read from his manuscript, and added: "I have an indistinct recollection of the passage referred to by Mr. Miller about the Amlicites making a cross with red paint on their foreheads to distinguish them from enemies in battle." The Rev. Abner Judson, of Canton, Ohio, wrote for the Washington County, Pennsylvania, Historical Society, under date of December 20, 1880, an account of his recollections of the Spaulding manuscript, and it was printed in the Washington [Pennsylvania] Reporter of January 7, 1881. Spaulding read a large part of his manuscript to Mr. Judson's father before the author moved to Pittsburg, and the son, confined to the house with a lameness, heard the reading and the accompanying conversations. He says: "He wrote it in the Bible style. 'And it came to pass,' occurred so often that some called him 'Old Come-to-pass.' The 'Book of Mormons' follows the romance too closely to be a stranger.... When it was brought to Conneaut and read there in public, old Esquire Wright heard it and exclaimed, 'Old Come-to-pass' has come to life again."* * Fuller extracts from the testimony of these later witnesses will be found in Robert Patterson's pamphlet, "Who wrote the Book of Mormon," reprinted from the "History of Washington County, Pa." The testimony of so many witnesses, so specific in its details, seems to prove the identity of Spaulding's story and the story running through the Mormon Bible. The late President James H. Fairchild of Oberlin, Ohio, whose pamphlet on the subject we shall next examine, admits that "if we could accept without misgiving the testimony of the eight witnesses brought forward in Howe's book, we should be obliged to accept the fact of another manuscript" (than the one which President Fairchild secured); but he thinks there is some doubt about the effect on the memory of these witnesses of the lapse of years and the reading of the new Bible before they recalled the original story. It must be remembered, however, that this resemblance was recalled as soon as they heard the story of the new Bible, and there seems no ground on which to trace a theory that it was the Bible which originated in their minds the story ascribed to the manuscript. The defenders of the Mormon Bible as an original work received great comfort some fifteen years ago by the announcement that the original manuscript of Spaulding's "Manuscript Found" had been discovered in the Sandwich Islands and brought to this country, and that its narrative bore no resemblance to the Bible story. The history of this second manuscript is as follows: E. D. Howe sold his printing establishment at Painesville, Ohio, to L. L. Rice, who was an antislavery editor there for many years. Mr. Rice afterward moved to the Sandwich Islands, and there he was requested by President Fairchild to look over his old papers to see if he could not find some antislavery matter that would be of value to the Oberlin College library. One result of his search was an old manuscript bearing the following certificate: 'The writings of Solomon Spaulding,' proved by Aaron Wright, Oliver Smith, John N. Miller and others. The testimonies of the above gentlemen are now in my possession. "D. P. HURLBUT." President Fairchild in a paper on this subject which has been published* gives a description of this manuscript (it has been printed by the Reorganized Church at Lamoni, Iowa), which shows that it bears no resemblance to the Bible story. But the assumption that this proves that the Bible story is original fails immediately in view of the fact that Mr. Howe made no concealment of his possession of this second manuscript. Hurlbut was in Howe's service when he asked Mrs. Davison for an order for the manuscript, and he gave to Howe, as the result of his visit, the manuscript which Rice gave to President Fairchild. Howe in his book (p. 288) describes this manuscript substantially as does President Fairchild, saying:-- * "Manuscript of Solomon Spaulding and the 'Book of Mormon,'" Tract No. 77, Western Reserve Historical Society, Cleveland, Ohio. "This is a romance, purporting to have been translated from the Latin, found on twenty-four rolls of parchment in a cave on the banks of Conneaut Creek, but written in a modern style, and giving a fabulous account of a ship's being driven upon the American coast, while proceeding from Rome to Britain, a short time pious to the Christian era, this country then being inhabited by the Indians."* * Howe says in his book, "The fact that Spaulding in the latter part of his life inclined to infidelity is established by a letter in his handwriting now in our possession." This letter was given by Rice with the other manuscript to President Fairchild (who reproduces it), thus adding to the proof that the Rice manuscript is the one Hurlbut delivered to Howe. Mr. Howe adds this important statement:-- "This old manuscript has been shown to several of the foregoing witnesses, who recognize it as Spaulding's, he having told them that he had altered his first plan of writing, by going further back with dates, and writing in the old scripture style, in order that it might appear more ancient. They say that it bears no resemblance to the 'Manuscript Found.'" If Howe had considered this manuscript of the least importance as invalidating the testimony showing the resemblance between the "Manuscript Found" and the Mormon Bible, he would have destroyed it (if he was the malignant falsifier the Mormons represented him to be), and not have first described it in his book; and then left it to be found by any future owner of his effects. Its rediscovery has been accepted, however, even by some non-Mormons, as proof that the Mormon Bible is an original production.* * Preface to "The Mormon Prophet," Lily Dugall. Mrs. Ellen E. Dickenson, a great-niece of Spaulding, who has painstakingly investigated the history of the much-discussed manuscript, visited D. P. Hurlbut at his home near Gibsonburg, Ohio, in 1880 (he died in 1882), taking with her Oscar Kellogg, a lawyer, as a witness to the interview.* She says that her visit excited him greatly. He told of getting a manuscript for Mr. Howe at Hartwick, and said he thought it was burned with other of Mr. Howe's papers. When asked, "Was it Spaulding's manuscript that was burned?" he replied: "Mrs. Davison thought it was; but when I just peeked into it, here and there, and saw the names Mormon, Moroni, Lamanite, Lephi, I thought it was all nonsense. Why, if it had been the real one, I could have sold it for $3000;** but I just gave it to Howe because it was of no account." During the interview his wife was present, and when Mrs. Dickenson pressed him with the question, "Do you know where the 'Manuscript Found' is at the present time?" Mrs. Hurlbut went up to him and said, "Tell her what you know." She got no satisfactory answer, but he afterward forwarded to her an affidavit saying that he had obtained of Mrs. Davison a manuscript supposing it to be Spaulding's "Manuscript Found," adding: "I did not examine the manuscript until after I got home, when upon examination I found it to contain nothing of the kind, but being a manuscript upon an entirely different subject. This manuscript I left with E. D. Howe." With this presentation of the evidence showing the similarity between Spaulding's story and the Mormon Bible narrative, we may next examine the grounds for believing that Sidney Rigdon was connected with the production of the Bible. * A full account of this interview is given in her book, "New Light on Mormonism" (1885). ** There have been surmises that Hurlbut also found the "Manuscript Found" in the trunk and sold this to the Mormons. He sent a specific denial of this charge to Robert Patterson in 1879. CHAPTER VIII. -- SIDNEY RIGDON The man who had more to do with founding the Mormon church than Joseph Smith, Jr., even if we exclude any share in the production of the Mormon Bible, and yet who is unknown even by name to most persons to whom the names of Joseph Smith and Brigham Young are familiar, was Sidney Rigdon. Elder John Hyde, Jr., was well within the truth when he wrote: "The compiling genius of Mormonism was Sidney Rigdon. Smith had boisterous impetuosity but no foresight. Polygamy was not the result of his policy but of his passions. Sidney gave point, direction, and apparent consistency to the Mormon system of theology. He invented its forms and the manner of its arguments.... Had it not been for the accession of these two men [Rigdon and Parley P. Pratt] Smith would have been lost, and his schemes frustrated and abandoned."* * "Mormonism: Its Leaders and Designs" (1857). Hyde, an Englishman, joined the Mormons in that country when a lad and began to preach almost at once. He sailed for this country in 1853 and joined the brethren in Salt Lake City. Brigham Young's rule upset his faith, and he abandoned the belief in 1854. Even H. H. Bancroft concedes him to have been "an able and honest man, sober and sincere." Rigdon (according to the sketch of him presented in Smith's autobiography,* which he doubtless wrote) was born in St. Clair township, Allegheny County, Pennsylvania, on February 19, 1793. His father was a farmer, and he lived on the farm, receiving only a limited education, until he was twenty-six years old. He then connected himself with the Baptist church, and received a license to preach. Selecting Ohio as his field, he continued his work in rural districts in that state until 1821, when he accepted a call to a small Baptist church in Pittsburg. * Millennial Star, Vol. XIV, Supt. Twenty years before the publication of the Mormon Bible, Thomas and Alexander Campbell, Scotchmen, had founded a congregation in Washington County, Pennsylvania, out of which grew the religious denomination known as Disciples of Christ, or Campbellites, whose communicants in the United States numbered 871,017 in the year 1890. The fundamental principle of their teaching was that every doctrine of belief, or maxim of duty, must rest upon the authority of Scripture, expressed or implied, all human creeds being rejected. The Campbells (who had been first Presbyterians and then Baptists) were wonderful orators and convincing debaters out of the pulpit, and they drew to themselves many of the most eloquent exhorters in what was then the western border of the United States. Among their allies was another Scotchman, Walter Scott, a musician and schoolteacher by profession, who assisted them in their newspaper work and became a noted evangelist in their denomination. During a visit to Pittsburg in 1823, Scott made Rigdon's acquaintance, and a little later the flocks to which each preached were united. In August, 1824, Rigdon announced his withdrawal from his church. Regarding his withdrawal the sketch in Smith's autobiography says:-- "After he had been in that place [Pittsburg] some time, his mind was troubled and much perplexed with the idea that the doctrines maintained by that society were not altogether in accordance with the Scriptures. This thing continued to agitate his mind more and more, and his reflections on these occasions were particularly trying; for, according to his view of the word of God, no other church with whom he could associate, or that he was acquainted with, was right; consequently, if he was to disavow the doctrine of the church with whom he was then associated, he knew of no other way of obtaining a living, except by manual labor, and at that time he had a wife and three children to support." For two years after he gave up his church connection he worked as a journeyman tanner. This is all the information obtainable about this part of his life. We next find him preaching at Bainbridge, Ohio, as an undenominational exhorter, but following the general views of the Campbells, advising his hearers to reject their creeds and rest their belief solely on the Bible. In June, 1826, Rigdon received a call to a Baptist church at Mentor, Ohio, whose congregation he had pleased when he preached the funeral sermon of his predecessor. His labors were not confined, however, to this congregation. We find him acting as the "stated" minister of a Disciples' church organized at Mantua, Ohio, in 1827, preaching with Thomas Campbell at Shalersville, Ohio, in 1828, and thus extending the influence he had acquired as early as 1820, when Alexander Campbell called him "the great orator of the Mahoning Association". In 1828 he visited his old associate Scott, was further confirmed in his faith in the Disciples' belief, and, taking his brother-in-law Bentley back with him, they began revival work at Mentor, which led to the conversion of more than fifty of their hearers. They held services at Kirtland, Ohio, with equal success, and the story of this awakening was the main subject of discussion in all the neighborhood round about. The sketch of Rigdon in Smith's autobiography closes with this tribute to his power as a preacher: "The churches where he preached were no longer large enough to contain the vast assemblies. No longer did he follow the old beaten track,... but dared to enter on new grounds,... threw new light on the sacred volume,... proved to a demonstration the literal fulfilment of prophecy...and the reign of Christ with his Saints on the earth in the Millennium." In tracing Rigdon's connection with Smith's enterprise, attention must be carefully paid both to Rigdon's personal characteristics, and to the resemblance between the doctrines he had taught in the pulpit and those that appear in the Mormon Bible. Rigdon's mental and religious temperament was just of the character to be attracted by a novelty in religious belief. He, with his brother-in-law, Adamson Bentley, visited Alexander Campbell in 1821, and spent a whole night in religious discussion. When they parted the next day, Rigdon declared that "if he had within the last year promulgated one error, he had a thousand," and Mr. Campbell, in his account of the interview, remarked, "I found it expedient to caution them not to begin to pull down anything they had builded until they had reviewed, again and again, what they had heard; not even then rashly and without much consideration."* * Millennial Harbinger, 1848, p. 523. A leading member of the church at Mantua has written, "Sidney Rigdon preached for us, and, notwithstanding his extravagantly wild freaks, he was held in high repute by many."* * "Early History of the Disciples' Church in the Western Reserve," by A: S. Hayden (1876), p. 239. An important church discussion occurred at Warren, Ohio, in 1828. Following out the idea of the literal interpretation of the Scriptures taught in the Disciples' church, Rigdon sprung on the meeting an argument in favor of a community of goods, holding that the apostles established this system at Jerusalem, and that the modern church, which rested on their example, must follow them. Alexander Campbell, who was present, at once controverted this position, showing that the apostles, as narrated in Acts, "sold their possessions" instead of combining them for a profit, and citing Bible texts to prove that no "community system" existed in the early church. This argument carried the meeting, and Rigdon left the assemblage, embittered against Campbell beyond forgiveness. To a brother in Warren, on his way home, he declared, "I have done as much in this reformation as Campbell or Scott, and yet they get all the honor of it." This claim is set forth specifically in the sketch of Rigdon in Smith's autobiography. Referring to Rigdon and Alexander Campbell, this statement is there made:-- "After they had separated from the different churches, these gentlemen were on terms of the greatest friendship, and frequently met together to discuss the subject of religion, being yet undetermined respecting the principles of the doctrine of Christ or what course to pursue. However, from this connection sprung up a new church in the world, known by the name of 'Campbellites'; they call themselves 'Disciples.' The reason why they were called Campbellites was in consequence of Mr. Campbell's periodical, above mentioned [the Christian Baptist], and it being the means through which they communicated their sentiments to the world; other than this, Mr. Campbell was no more the originator of the sect than Elder Rigdon." Rigdon's bitterness against the Campbells and his old church more than once manifested itself in his later writings. For instance, in an article in the Messenger and Advocate (Kirtland), of June, 1837, he said: "One thing has been done by the coming forth of the Book of Mormon. It has puked the Campbellites effectually; no emetic could have done so half as well.... The Book of Mormon has revealed the secrets of Campbellism and unfolded the end of the system." In this jealousy of the Campbells, and the discomfiture as a leader which he received at their hands, we find a sufficient object for Rigdon's desertion of his old church associations and desire to build up something, the discovery of which he could claim, and the government of which he could control. To understand the strength of the argument that the doctrinal teachings of the Mormon Bible were the work of a Disciples' preacher rather than of the ne'er-do-well Smith, it is only necessary to examine the teachings of the Disciples' church in Ohio at that time. The investigator will be startled by the resemblance between what was then taught to and believed by Disciples' congregations and the leading beliefs of the Mormon Bible. In the following examples of this the illustrations of Disciples' beliefs and teachings are taken from Hayden's "Early History of the Disciples' Church in the Western Reserve." The literal interpretation of the Scriptures, on which the Mormon defenders of their faith so largely depend,--as for explanations of modern revelations, miracles, and signs,--was preached to so extreme a point by Ohio Disciples that Alexander Campbell had to combat them in his Millennial Harbinger. An outcome of this literal interpretation was a belief in a speedy millennium, another fundamental belief of the early Mormon church. "The hope of the millennial glory," says Hayden, "was based on many passages of the Holy Scriptures.... Millennial hymns were learned and sung with a joyful fervor.... It is surprising even now, as memory returns to gather up these interesting remains of that mighty work, to recall the thorough and extensive knowledge which the convert quickly obtained. Nebuchadnezzar's vision... many portions of the Revelation were so thoroughly studied that they became the staple of the common talk." Rigdon's old Pittsburg friend, Scott, in his report as evangelist to the church association at Warren in 1828, said: "Individuals eminently skilled in the word of God, the history of the world, and the progress of human improvements see reasons to expect great changes, much greater than have yet occurred, and which shall give to political society and to the church a different, a very different, complexion from what many anticipate. The millennium--the millennium described in the Scriptures--will doubtless be a wonder, a terrible wonder, to all." Disciples' preachers understood that they spoke directly for God, just as Smith assumed to do in his "revelations." Referring to the preaching of Rigdon and Bentley, after a visit to Scott in March, 1828, Hayden says, "They spoke with authority, for the word which they delivered was not theirs, but that of Jesus Christ." The Disciples, like the Mormons, at that time looked for the return of the Jews to Jerusalem. Scott* was an enthusiastic preacher of this. "The fourteenth chapter of Zechariah," says Hayden, "was brought forward in proof--all considered as literal--that the most marvellous and stupendous physical and climatic changes were to be wrought in Palestine; and that Jesus Christ the Messiah was to reign literally in Jerusalem, and in Mount Zion, and before his ancients, gloriously." * "In a letter to Dr. Richardson, written in 1830, he [Scott] says the book of Elias Smith on the prophecies is the only sensible work on that subject he had seen. He thinks this and Crowley on the Apocalypse all the student of the Bible wants. He strongly commends Smith's book to the doctor. This seems to be the origin of millennial views among us. Rigdon, who always caught and proclaimed the last word that fell from the lips of Scott or Campbell, seized these views (about the millennium and the Jews) and, with the wildness of his extravagant nature, heralded them everywhere."--"Early History of the Disciples' Church in the Western Reserve," p. 186. Campbell taught that "creeds are but statements, with few exceptions, of doctrinal opinion or speculators' views of philosophical or dogmatic subjects, and tended to confusion, disunion, and weakness." Orson Pratt, in his "Divine Authenticity of the Book of Mormon," thus stated the early Mormon view on the same subject: "If any man or council, without the aid of immediate revelation, shall undertake to decide upon such subjects, and prescribe 'articles of faith' or 'creeds' to govern the belief or views of others, there will be thousands of well-meaning people who will not have confidence in the productions of these fallible men, and, therefore, frame creeds of their own.... In this way contentions arise." Finally, attention may be directed to the emphatic declarations of the Disciples' doctrine of baptism in the Mormon Bible:-- "Ye shall go down and stand in the water, and in my name shall ye baptize them.... And then shall ye immerse them in the water, and come forth again out of the water."--3 Nephi Xi. 23, 26. "I know that it is solemn mockery before God that ye should baptize little children.... He that supposeth that little children need baptism is in the gall of bitterness and in the bond of iniquity; for he hath neither faith, hope, nor charity; wherefore, should he be cut off while in the thought, he must go down to hell. For awful is the wickedness to suppose that God saveth one child because of baptism, and the other must perish because he hath no baptism."--Moroni viii. 9, xc, 15. There are but three conclusions possible from all this: that the Mormon Bible was a work of inspiration, and that the agreement of its doctrines with Disciples' belief only proves the correctness of the latter; that Smith, in writing his doctrinal views, hit on the Disciples' tenets by chance (he had had no opportunity whatever to study them); or, finally, that some Disciple, learned in the church, supplied these doctrines to him. Advancing another step in the examination of Rigdon's connection with the scheme, we find that even the idea of a new Bible was common belief among the Ohio Disciples who listened to Scott's teaching. Describing Scott's preaching in the winter of 1827-1828, Hayden says:-- "He contended ably for the restoration of the true, original apostolic order which would restore to the church the ancient gospel as preached by the apostles. The interest became an excitement;... the air was thick with rumors of a 'new religion,' a 'new Bible.'" Next we may cite two witnesses to show that Rigdon had a knowledge of Smith's Bible in advance of its publication. His brother-in-law, Bentley, in a letter to Walter Scott dated January 22, 1841, said, "I know that Sidney Rigdon told me there was a book coming out, the manuscript of which had been found engraved on gold plates, as much as two years before the Mormon book made its appearance or had been heard of by me."* * Millennial Harbinger, 1844, p. 39. The Rev. Alexander Campbell testified that this conversation took place in his presence. One of the elders of the Disciples' church was Darwin Atwater, a farmer, who afterward occupied the pulpit, and of whom Hayden says, "The uniformity of his life, his undeviating devotion, his high and consistent manliness and superiority of judgment, gave him an undisputed preeminence in the church." In a letter to Hayden, dated April 26, 1873, Mr. Atwater said of Rigdon: "For a few months before his professed conversion to Mormonism it was noticed that his wild extravagant propensities had been more marked. That he knew before the coming of the Book of Mormon is to me certain from what he said during the first of his visits at my father's, some years before. He gave a wonderful description of the mounds and other antiquities found in some parts of America, and said that they must have been made by the aborigines. He said there was a book to be published containing an account of those things. He spoke of these in his eloquent, enthusiastic style, as being a thing most extraordinary. Though a youth then, I took him to task for expending so much enthusiasm on such a subject instead of things of the Gospel. In all my intercourse with him afterward he never spoke of antiquities, or of the wonderful book that should give account of them, till the Book of Mormon really was published. He must have thought I was not the man to reveal that to."* * "Early History of the Disciples' Church in the Western Reserve," p. 239. Dr. Storm Rosa, a leading physician of Ohio, in, a letter to the Rev. John Hall of Ashtabula, written in 1841, said: "In the early part of the year 1830 I was in company with Sidney Rigdon, and rode with him on horseback for a few miles.... He remarked to me that it was time for a new religion to spring up; that mankind were all right and ready for it."* * "Gleanings by the Way," p. 315. Having thus established the identity of the story running through the Spaulding manuscript and the historical part of the Mormon Bible, the agreement of the doctrinal part of the latter with what was taught at the time by Rigdon and his fellow-workers in Ohio, and Rigdon's previous knowledge of the coming book, we are brought to the query: How did the Spaulding manuscript become incorporated in the Mormon Bible? It could have been so incorporated in two ways: either by coming into the possession of Rigdon and being by him copied and placed in Smith's hands for "translation," with the theological parts added;* or by coming into possession of Smith in his wanderings around the neighborhood of Hartwick, and being shown by him to Rigdon. Every aspect of this matter has been discussed by Mormon and non-Mormon writers, and it can only be said that definite proof is lacking. Mormon disputants set forth that Spaulding moved from Pittsburg to Amity in 1814, and that Rigdon's first visit to Pittsburg occurred in 1822. On the other hand, evidence is offered that Rigdon was a "hanger around" Patterson's printing-office, where Spaulding offered his manuscript, before the year 1816, and the Rev. John Winter, M.D., who taught school in Pittsburg when Rigdon preached there, and knew him well, recalled that Rigdon showed him a large manuscript which he said a Presbyterian minister named Spaulding had brought to the city for publication. Dr. Winter's daughter wrote to Robert Patterson on April 5, 1881: "I have frequently heard my father speak of Rigdon having Spaulding's manuscript, and that he had gotten it from the printers to read it as a curiosity; as such he showed it to father, and at that time Rigdon had no intention of making the use of it that he afterward did." Mrs. Ellen E. Dickenson, in a report of a talk with General and Mrs. Garfield on the subject at Mentor, Ohio, in 1880, reports Mrs. Garfield as saying "that her father told her that Rigdon in his youth lived in that neighborhood, and made mysterious journeys to Pittsburg."*** She also quotes a statement by Mrs. Garfield's** father, Z. Rudolph, "that during the winter previous to the appearance of the Book of Mormon, Rigdon was in the habit of spending weeks away from his home, going no one knew where."**** Tucker says that in the summer of 1827 "a mysterious stranger appears at Smith's residence, and holds private interviews with the far-famed money-digger.... It was observed by some of Smith's nearest neighbors that his visits were frequently repeated." Again, when the persons interested in the publication of the Bible were so alarmed by the abstraction of pages of the translation by Mrs. Harris, "the reappearance of the mysterious stranger at Smith's was," he says, "the subject of inquiry and conjecture by observers from whom was withheld all explanation of his identity or purpose."***** * "Rigdon has not been in full fellowship with Smith for more than a year. He has been in his turn cast aside by Joe to make room for some new dupe or knave who, perhaps, has come with more money. He has never been deceived by Joe. I have no doubt that Rigdon was the originator of the system, and, fearing for its success, put Joe forward as a sort of fool in the play."--Letter from a resident near Nauvoo, quoted in the postscript to Caswall's "City of the Mormons". (1843) * For a collection of evidence on this subject, see Patterson's "Who Wrote the Mormon Bible?" ** "Scribner's Magazine," October, 1881. *** "New Light on Mormonism," p. 252. ***** "Origin, Rise, and Progress of Mormonism," pp. 28, 46. In a historical inquiry of this kind, it is more important to establish the fact that a certain thing WAS DONE than to prove just HOW or WHEN it was done. The entire narrative of the steps leading up to the announcement of a new Bible, including Smith's first introduction to the use of a "peek-stone" and his original employment of it, the changes made in the original version of the announcement to him of buried plates, and the final production of a book, partly historical and partly theological, shows that there was behind Smith some directing mind, and the only one of his associates in the first few years of the church's history who could have done the work required was Sidney Rigdon. President Fairchild, in his paper on the Spaulding manuscript already referred to, while admitting that "it is perhaps impossible at this day to prove or disprove the Spaulding theory," finds any argument against the assumption that Rigdon supplied the doctrinal part of the new Bible, in the view that "a man as self-reliant and smart as Rigdon, with a superabundant gift of tongue and every form of utterance, would never have accepted the servile task of mere interpolation; there could have been no motive to it." This only shows that President Fairchild wrote without knowledge of the whole subject, with ignorance of the motives which did exist for Rigdon's conduct, and without means of acquainting himself with Rigdon's history during his association with Smith. Some of his motives we have already ascertained: We shall find that, almost from the beginning of their removal to Ohio, Smith held him in a subjection which can be explained only on the theory that Rigdon, the prominent churchman, had placed himself completely in the power of the unprincipled Smith, and that, instead of exhibiting self-reliance, he accepted insult after insult until, just before Smith's death, he was practically without influence in the church; and when the time came to elect Smith's successor, he was turned out-of-doors by Brigham Young with the taunting words, "Brother Sidney says he will tell our secrets, but I would say, 'O don't, Brother Sidney! Don't tell our secrets--O don't.' But if he tells our secrets we will tell his. Tit for tat!" President Fairchild's argument that several of the original leaders of the fanaticism must have been "adequate to the task" of supplying the doctrinal part of the book, only furnishes additional proof of his ignorance of early Mormon history, and his further assumption that "it is difficult--almost impossible--to believe that the religious sentiments of the Book of Mormon were wrought into interpolation" brings him into direct conflict, as we shall see, with Professor Whitsitt,* a much better equipped student of the subject. * Post, pp. 92. 93. If it should be questioned whether a man of Rigdon's church connection would deliberately plan such a fraudulent scheme as the production of the Mormon Bible, the inquiry may be easily satisfied. One of the first tasks which Smith and Rigdon undertook, as soon as Rigdon openly joined Smith in New York State, was the preparation of what they called a new translation of the Scriptures. This work was undertaken in conformity with a "revelation" to Smith and Rigdon, dated December, 1830 (Sec. 35, "Doctrine and Covenants") in which Sidney was told, "And a commandment I give unto thee, that thou shalt write for him; and the Scriptures shall be given, even as they are in mine own bosom, to the salvation of mine own elect." The "translating" was completed in Ohio, and the manuscript, according to Smith, "was sealed up, no more to be opened till it arrived in Zion."* This work was at first kept as a great secret, and Smith and Rigdon moved to the house of a resident of Hiram township, Portage County, Ohio, thirty miles from Kirtland, in September, 1831, to carry it on; but the secret soon got out. The preface to the edition of the book published at Plano, Illinois, in 1867, under the title, "The Holy Scriptures translated and corrected by the Spirit of Revelation, by Joseph Smith, Jr., the Seer," says that the manuscript remained in the hands of the prophet's widow from the time of his death until 1866, when it was delivered to a committee of the Reorganized Mormon conference for publication. Some of its chapters were known to Mormon readers earlier, since Corrill gives the twenty-fourth chapter of Matthew in his historical sketch, which was dated 1839. * Millenial Star, Vol. XIV, p. 361. The professed object of the translation was to restore the Scriptures to their original purity and beauty, the Mormon Bible declaring that "many plain and precious parts" had been taken from them. The real object, however, was to add to the sacred writings a prediction of Joseph Smith's coming as a prophet, which would increase his authority and support the pretensions of the new Bible. That this was Rigdon's scheme is apparent from the fact that it was announced as soon as he visited Smith, and was carried on under his direction, and that the manuscript translation was all in his handwriting.* * Wyl's "Mormon Portraits," p.124. Extended parts of the translation do not differ at all from the King James version, and many of the changes are verbal and inconsequential. Rigdon's object appears in the changes made in the fiftieth chapter of Genesis, and the twenty-ninth chapter of Isaiah. In the King James version the fiftieth chapter of Genesis contains twenty-six verses, and ends with the words, "So Joseph died, being an hundred and ten years old; and they embalmed him, and he was put in a coffin in Egypt." In the Smith-Rigdon version this chapter contains thirty-eight verses, the addition representing Joseph as telling his brethren that a branch of his people shall be carried into a far country and that a seer shall be given to them, "and that seer will I bless, and they that seek to destroy him shall be confounded; for this promise I give unto you; for I will remember you from generation to generation; and his name shall be called Joseph. And he shall have judgment, and shall write the word of the Lord." The twenty-ninth chapter of Isaiah is similarly expanded from twenty-four short to thirty-two long verses. Verses eleven and twelve of the King James version read:-- "And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed. "And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned." The Smith-Rigdon version expands this as follows:--"11. And it shall come to pass, that the Lord God shall bring forth unto you the words of a book; and they shall be the words of them which have slumbered. "12. And behold, the book shall be sealed; and in the book shall be a revelation from God, from the beginning of the world to the ending thereof. "13. Wherefore, because of the things which are sealed up, the things which are sealed shall not be delivered in the day of the wickedness and abominations of the people. Wherefore, the book shall be kept from them. "14. But the book shall be delivered unto a man, and he shall deliver the words of the book, which are the words of those who have slumbered in the dust; and he shall deliver these words unto another, but the words that are sealed he shall not deliver, neither shall he deliver the book. "15. For the book shall be sealed by the power of God, and the revelation which was sealed shall be kept in the book until the own due time of the Lord, that they may come forth; for, behold, they reveal all things from the foundation of the world unto the end thereof." No one will question that a Rigdon who would palm off such a fraudulent work as this upon the men who looked to him as a religious teacher would hesitate to suggest to Smith the scheme for a new Bible. During the work of translation, as we learn from Smith's autobiography, the translators saw a wonderful vision, in which they "beheld the glory of the Son on the right hand of the Father," and holy angels, and the glory of the worlds, terrestrial and celestial. Soon after this they received an explanation from heaven of some obscure texts in Revelation. Thus, the sea of glass (iv. 6) "is the earth in its sanctified, immortal, and eternal state"; by the little book which was eaten by John (chapter x) "we are to understand that it was a mission and an ordinance for him to gather the tribes of Israel." It may be added that this translation is discarded by the modern Mormon church in Utah. The Deseret Evening News, the church organ at Salt Lake City, said on February 21, 1900:-- "The translation of the Bible, referred to by our correspondents, has not been adopted by this church as authoritative. It is understood that the Prophet Joseph intended before its publication to subject the manuscript to an entire examination, for such revision as might be deemed necessary. Be that as it may, the work has not been published under the auspices of this church, and is, therefore, not held out as a guide. For the present, the version of the scriptures commonly known as King James's translation is used, and the living oracles are the expounders of the written word." We may anticipate the course of our narrative in order to show how much confirmation of Rigdon's connection with the whole Mormon scheme is furnished by the circumstances attending the first open announcement of his acceptance of the Mormon literature and faith. We are first introduced to Parley P. Pratt, sometime tin peddler, and a lay preacher to rural congregations in Ohio when occasion offered. Pratt in his autobiography tells of the joy with which he heard Rigdon preach, at his home in Ohio, doctrines of repentance and baptism which were the "ancient gospel" that he (Pratt) had "discovered years before, but could find no one to minister in"; of a society for worship which he and others organized; of his decision, acting under the influence of the Gospel and prophecies "as they had been opened to him," to abandon the home he had built up, and to set out on a mission "for the Gospel's sake"; and of a trip to New York State, where he was shown the Mormon Bible. "As I read," he says, "the spirit of the Lord was upon me, and I knew and comprehended that the book was true." Pratt was at once commissioned, "by revelation and the laying on of hands," to preach the new Gospel, and was sent, also by "revelation" (Sec. 32, "Doctrine and Covenants"), along with Cowdery, Z. Peterson, and Peter Whitmer, Jr., "into the wilderness among the Lamanites." Pratt and Cowdery went direct to Rigdon's house in Mentor, where they stayed a week. Pratt's own account says: "We called on Mr. Rigdon, my former friend and instructor in the Reformed Baptist Society. He received us cordially, and entertained us with hospitality."* * "Autobiography of P. P. Pratt," p. 49. In Smith's autobiography it is stated that Rigdon's visitors presented the Mormon Bible to him as a revelation from God, and what followed is thus described:-- "This being the first time he had ever heard of or seen the Book of Mormon, he felt very much prejudiced at the assertion, and replied that 'he had one Bible which he believed was a revelation from God, and with which he pretended to have some acquaintance; but with respect to the book they had presented him, he must say HE HAD SOME CONSIDERABLE DOUBT' Upon which they expressed a desire to investigate the subject and argue the matter; but he replied, 'No, young gentlemen, you must not argue with me on the subject. But I will read your book, and see what claim it has upon my faith, and will endeavor to ascertain whether it be a revelation from God or not'. After some further conversation on the subject, they expressed a desire to lay the subject before the people, and requested the privilege of preaching in Elder Rigdon's church, TO WHICH HE READILY CONSENTED. The appointment was accordingly published, and a large and respectable congregation assembled. Oliver Cowdery and Parley P. Pratt severally addressed the meeting. At the conclusion Elder Rigdon arose and stated to the congregation that the information they that evening had received was of an extraordinary character, and certainly demanded their most serious consideration; and, as the apostle advised his brethren 'to prove all things and hold fast that which is good,' so he would exhort his brethren to do likewise, and give the matter a careful investigation, and NOT TURN AGAINST IT, WITHOUT BEING FULLY CONVINCED OF ITS BEING AN IMPOSITION, LEST THEY SHOULD POSSIBLY RESIST THE TRUTH." * Millennial Star, Vol. XIV, p. 47. Accepting this as a correct report of what occurred (and we may consider it from Rigdon's pen), we find a clergyman who was a fellow-worker with men like Campbell and Scott expressing only "considerable doubt" of the inspiration of a book presented to him as a new Bible, "readily consenting" to the use of his church by the sponsors for this book, and, at the close of their arguments, warning his people against rejecting it too readily "lest they resist the truth"! Unless all these are misstatements, there seems to be little necessity of further proof that Rigdon was prepared in advance for the reception of the Mormon Bible. After this came the announcement of the conversion and baptism by the Mormon missionaries of a "family" of seventeen persons living in some sort of a "community" system, between Mentor and Kirtland. Rigdon, who had merely explained to his neighbors that his visitors were "on a curious mission," expressed disapproval of this at first, and took Cowdery to task for asserting that his own conversion to the new belief was due to a visit from an angel. But, two days later, Rigdon himself received an angel's visit, and the next Sunday, with his wife, was baptized into the new faith. Rigdon, of course, had to answer many inquiries on his return to Ohio from a visit to Smith which soon followed his conversion, but his policy was indignant reticence whenever pressed to any decisive point. To an old acquaintance who, after talking the matter over with him at his house, remarked that the Koran of Mohammed stood on as good evidence as the Bible of Smith, Rigdon replied: "Sir, you have insulted me in my own house. I command silence. If people come to see us and cannot treat us civilly, they can walk out of the door as soon as they please."* Thomas Campbell sent a long letter to Rigdon under date of February 4, 1831, in which he addressed him as "for many years not only a courteous and benevolent friend, but a beloved brother and fellow-laborer in the Gospel--but alas! how changed, how fallen." Accepting a recent offer of Rigdon in one of his sermons to give his reasons for his new belief, Mr. Campbell offered to meet him in public discussion, even outlining the argument he would offer, under nine headings, that Rigdon might be prepared to refute it, proposing to take his stand on the sufficiency of the Holy Scriptures, Smith's bad character, the absurdities of the Mormon Bible and of the alleged miraculous "gifts," and the objections to the "common property" plan and the rebaptizing of believers. Rigdon, after glancing over a few lines of this letter, threw it into the fire unanswered.** * "Mormonism Unveiled," p. 112. ** Ibid., p. 116-123. CHAPTER IX. -- "THE EVERLASTING GOSPEL" Having presented the evidence which shows that the historical part of the Mormon Bible was supplied by the Spaulding manuscript, we may now pay attention to other evidence, which indicates that the entire conception of a revelation of golden plates by an angel was not even original, and also that its suggestor was Rigdon. This is a subject which has been overlooked by investigators of the Mormon Bible. That the idea of the revelation as described by Smith in his autobiography was not original is shown by the fact that a similar divine message, engraved on plates, was announced to have been received from an angel nearly six hundred years before the alleged visit of an angel to Smith. These original plates were described as of copper, and the recipient was a monk named Cyril, from whom their contents passed into the possession of the Abbot Joachim, whose "Everlasting Gospel," founded thereon, was offered to the church as supplanting the New Testament, just as the New Testament had supplanted the Old, and caused so serious a schism that Pope Alexander IV took the severest measures against it.* * Draper's "Intellectual Development of Europe," Vol. II, Chap. III. For an exhaustive essay on the "Everlasting Gospel," by Renan, see Revue des Deux Mondes, June, 1866. For John of Parma's part in the Gospel, see "Histoire Litteraire de la France" (1842), Vol. XX, p. 24. The evidence that the history of the "Everlasting Gospel" of the thirteenth century supplied the idea of the Mormon Bible lies not only in the resemblance between the celestial announcement of both, but in the fact that both were declared to have the same important purport--as a forerunner of the end of the world--and that the name "Everlasting Gospel" was adopted and constantly used in connection with their message by the original leaders in the Mormon church. If it is asked, How could Rigdon become acquainted with the story of the original "Everlasting Gospel," the answer is that it was just such subjects that would most attract his attention, and that his studies had led him into directions where the story of Cyril's plates would probably have been mentioned. He was a student of every subject out of which he could evolve a sect, from the time of his Pittsburg pastorate. Hepworth Dixon said, "He knew the writings of Maham, Gates, and Boyle, writings in which love and marriage are considered in relation to Gospel liberty and the future life."* H. H. Bancroft, noting his appointment as Professor of Church History in Nauvoo University, speaks of him as "versed in history, belles-lettres, and oratory."** Mrs. James A. Garfield told Mrs. Dickenson that Rigdon taught her father Latin and Greek.*** David Whitmer, who was so intimately acquainted with the early history of the church, testified: "Rigdon was a thorough biblical scholar, a man of fine education and a powerful orator."**** A writer, describing Rigdon while the church was at Nauvoo, said, "There is no divine in the West more learned in biblical literature and the history of the world than he."***** All this indicates that a knowledge of the earlier "Everlasting Gospel" was easily within Rigdon's reach. We may even surmise the exact source of this knowledge. Mosheim's "Ecclesiastical History, Ancient and Modern" was at his disposal. Editions of it had appeared in London in 1765, 1768, 1774, 1782, 1790, 1806, 1810, and 1826, and among the abridgments was one published in Philadelphia in 1812. In this work he could have read as follows:-- "About the commencement of this [the thirteenth] century there were handed about in Italy several pretended prophecies of the famous Joachim, abbot of Sora in Calabria, whom the multitude revered as a person divinely inspired, and equal to the most illustrious prophets of ancient times. The greatest part of these predictions were contained in a certain book entitled, 'The Everlasting Gospel,' and which was also commonly called the Book of Joachim. This Joachim, whether a real or fictitious person we shall not pretend to determine, among many other future events, foretold the destruction of the Church of Rome, whose corruptions he censured with the greatest severity, and the promulgation of a new and more perfect gospel in the age of the Holy Ghost, by a set of poor and austere ministers, whom God was to raise up and employ for that purpose." * "Spiritual Wives," p. 62. ** "Utah," p. 146. *** Scribner's Magazine, October, 1881. **** "Address to All Believers in Christ;" p. 35. ***** Letter in the New York Herald. Here is a perfect outline of the scheme presented by the original Mormons, with Joseph as the divinely inspired prophet, and an "Everlasting Gospel," the gift of an angel, promulgated by poor men like the travelling Mormon elders. The original suggestion of an "Everlasting Gospel" is found in Revelation xiv. 6 and 7:-- "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of water."** "Bisping (after Gerlach) takes Rev. xiv. 6-11 to foretell that three great events at the end of the last world-week are immediately to precede Christ's second advent (1) the announcement of the 'eternal' Gospel to the whole world (Matt. xxiv. 14); (2)the Fall of Babylon; (3)a warning to all who worship the beast.... Burger says this vision can denote nothing but a last admonition and summons to conversion shortly before the end."--Note in "Commentary by Bishops and Other Clergy of the Anglican Church." This was the angel of Cyril; this the announcement of those "latter days" from which the Mormon church, on Rigdon's motion, soon took its name. That Rigdon's attention had been attracted to an "Everlasting Gospel" is proved by the constant references made to it in writings of which he had at least the supervision, from the very beginning of the church. Thus, when he preached his first sermon before a Mormon audience--on the occasion of his visit to Smith at Palmyra in 1830--he took as his text a part of the version of Revelation xiv. which he had put into the Mormon Bible (1 Nephi xiii. 40), and in his sermon, as reported by Tucker, who heard it, holding the Scriptures in one hand and the Mormon Bible in the other, he said, "that they were inseparably necessary to complete the everlasting gospel of the Saviour Jesus Christ." In the account, in Smith's autobiography, of the first description of the buried book given to Smith by the angel, its two features are named separately, first, "an account of the former inhabitants of this continent," and then "the fulness of the Everlasting Gospel." That Rigdon never lost sight of the importance, in his view, of an "Everlasting Gospel" may be seen from the following quotation from one of his articles in his Pittsburg organ, the Messenger and Advocate, of June 15, 1845, after his expulsion from Nauvoo: "It is a strict observance of the principles of the fulness of the Everlasting Gospel of Jesus Christ, as contained in the Bible, Book of Mormon, and Book of Covenants, which alone will insure a man an inheritance in the kingdom of our God." The importance attached to the "Everlasting Gospel" by the founders of the church is seen further in the references to it in the "Book of Doctrine and Covenants," which it is not necessary to cite,* and further in a pamphlet by Elder Moses of New York (1842), entitled "A Treatise on the Fulness of the Everlasting Gospel, setting forth its First Principles, Promises, and Blessings," in which he argued that the appearance of the angel to Smith was in direct line with the Scriptural teaching, and that the last days were near. * For examples see Sec. 68, 1; Sec. 101, 22; Sec. 124, 88. CHAPTER X. -- THE WITNESSES TO THE PLATES In his accounts to his neighbors of the revelation to him of the golden plates on which the "record" was written, Smith always declared that no person but him could look on those plates and live. But when the printed book came out, it, like all subsequent editions to this day, was preceded by the following "testimonies":-- "THE TESTIMONY OF THREE WITNESSES "Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that we through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shewn unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvellous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with him eternally in the heavens. And the honour be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. "OLIVER COWDERY, DAVID WHITMER, MARTIN HARRIS. "AND ALSO THE TESTIMONY OF THE EIGHT WITNESSES "Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that Joseph Smith, Jun., the translator of this work, has shewn unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shewn unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen; and we lie not, God bearing witness of it. "CHRISTIAN WHITMER, HIRAM PAGE, JACOB WHITMER, JOSEPH SMITH, SEN., PETER WHITMER, JUN., HYRUM SMITH, JOHN WHITMER, SAMUEL H. SMITH." In judging of the value of this testimony, we may first inquire, what the prophet has to say about it, and may then look into the character and qualification of the witnesses. We find a sufficiently full explanation of Testimony No. 1 in Smith's autobiography and in his "revelations." Nothing could be more natural than that such men as the prophet was dealing with should demand a sight of any plates from which he might be translating. Others besides Harris made such a demand, and Smith repeated the warning that to look on them was death. This might satisfy members of his own family, but it did not quiet his scribes, and he tells us that Cowdery, David Whitmer, and Harris "teased me so much" (these are his own words) that he gave out a "revelation" in March, 1829 (Sec. 5, "Doctrine and Covenants"), in which the Lord was represented as saying that the prophet had no power over the plates except as He granted it, but that to his testimony would be added "the testimony of three of my servants, whom I shall call and ordain, unto whom I will show these things, "adding," and to none else will I grant this power, to receive this same testimony among this generation." The Lord was distrustful of Harris, and commanded him not to be talkative on the subject, but to say nothing about it except, "I have seen them, and they have been shown unto me by the power of God." Smith's own account of the showing of the plates to these three witnesses is so luminous that it may be quoted. After going out into the woods, they had to stand Harris off by himself because of his evil influence. Then:-- "We knelt down again, and had not been many minutes engaged in prayer when presently we beheld a light above us in the air of exceeding brightness; and behold an angel stood before us. In his hands he held the plates which we had been praying for these to have a view of; he turned over the leaves one by one, so that we could see them and discover the engravings thereon distinctly. He then addressed himself to David Whitmer and said, 'David, blessed is the Lord and he that keeps his commandments'; when immediately afterward we heard a voice from out of the bright light above us saying, 'These plates have been revealed by the power of God, and they have been translated by the power of God. The translation of them is correct, and I command you to bear record of what you now see and hear.' "I now left David and Oliver, and went into pursuit of Martin Harris, whom I found at a considerable distance, fervently engaged in prayer. He soon told me, however, that he had not yet prevailed with the Lord, and earnestly requested me to join him in prayer, that he might also realize the same blessings which we had just received. We accordingly joined in prayer, and immediately obtained our desires; for before we had yet finished, the same vision was opened to our view, AT LEAST IT WAS AGAIN TO ME [Joe thus refuses to vouch for Harris's declaration on the subject]; and I once more beheld and heard the same things; whilst, at the same moment, Martin Harris cried out, apparently in ecstasy of joy, 'Tis enough, mine eyes hath beheld,' and, jumping up, he shouted 'Hosannah,' blessing God, and otherwise rejoiced exceedingly."* * Millennial Star, Vol. XIV, Supt., p. 19. If this story taxes the credulity of the reader, his doubts about the value of this "testimony" will increase when he traces the history of the three witnesses. Surely, if any three men in the church should remain steadfast, mighty pillars of support for the prophet in his future troubles, it should be these chosen witnesses to the actual existence of the golden plates. Yet every one of them became an apostate, and every one of them was loaded with all the opprobrium that the church could pile upon him. Cowdery's reputation was locally bad at the time. "I was personally acquainted with Oliver Cowdery," said Danforth Booth, an old resident of Palmyra, in 1880. "He was a pettifogger; their (the Smiths') cat-paw to do their dirty work."* Smith's trouble with him, which began during the work of translating, continued, and Smith found it necessary to say openly in a "revelation" given out in Ohio in 1831 (Sec. 69), when preparations were making for a trip of some of the brethren to Missouri, "It is not wisdom in me that he should be intrusted with the commandments and the monies which he shall carry unto the land of Zion, except one go with him who will be true and faithful." * Among affidavits on file in the county clerk's office at Canandaigua, New York. By the time Smith took his final departure to Missouri, Cowdery and David and John Whitmer had lost caste entirely, and in June, 1838, they fled to escape the Danites at Far West. The letter of warning addressed to them and signed by more than eighty Mormons, giving them three days in which to depart, contained the following accusations:-- "After Oliver Cowdery had been taken by a state warrant for stealing, and the stolen property found in the house of William W. Phelps; in which nefarious transaction John Whitmer had also participated. Oliver Cowdery stole the property, conveyed it to John Whitmer, and John Whitmer to William W. Phelps; and then the officers of law found it. While in the hands of an officer, and under an arrest for this vile transaction, and, if possible, to hide your shame from the world like criminals (which, indeed, you were), you appealed to our beloved brethren, President Joseph Smith Jr. and Sidney Rigdon, men whose characters you had endeavored to destroy by every artifice you could invent, not even the basest lying excepted.... "The Saints in Kirtland having elected Oliver Cowdery to a justice of the peace, he used the power of that office to take their most sacred rights from them, and that contrary to law. He supported a parcel of blacklegs, and in disturbing the worship of the Saints; and when the men whom the church had chosen to preside over their meetings endeavored to put the house to order, he helped (and by the authority of his justice's office too) these wretches to continue their confusion; and threatened the church with a prosecution for trying to put them out of the house; and issued writs against the Saints for endeavoring to sustain their rights; and bound themselves under heavy bonds to appear before his honor; and required bonds which were both inhuman and unlawful; and one of these was the venerable father, who had been appointed by the church to preside--a man of upwards of seventy years of age, and notorious for his peaceable habits. "Oliver Cowdery, David Whitmer and Lyman E. Johnson, united with a gang of counterfeiters, thieves, liars and blacklegs of the deepest dye, to deceive, cheat and defraud the Saints out of their property, by every art and stratagem which wickedness could invent; using the influence of the vilest persecutions to bring vexatious lawsuits, villainous prosecutions, and even stealing not excepted.... During the full career of Oliver Cowdery and David Whitmer's bogus money business, it got abroad into the world that they were engaged in it, and several gentlemen were preparing to commence a prosecution against Cowdery; he finding it out, took with him Lyman E. Johnson, and fled to Far West with their families; Cowdery stealing property and bringing it with him, which has been, within a few weeks past, obtained by the owner by means of a search warrant, and he was saved from the penitentiary by the influence of two influential men of the place. He also brought notes with him upon which he had received pay, and made an attempt to sell them to Mr. Arthur of Clay County."* * "Documents in Relation to the Disturbances with the Mormons," Missouri Legislature (1841), p. 103. Rigdon, who was the author of this arraignment, realizing that the enemies of the church would not fail to make use of this aspersion of the character of the witnesses, attempted to "hedge" by saying, in the same document, "We wish to remind you that Oliver Cowdery and David Whitmer were among the principal of those who were the means of gathering us to this place by their testimony which they gave concerning the plates of the Book of Mormon, that they were shown to them by an angel; which testimony we believe now as much as before you had so scandalously disgraced it." Could affrontery go to greater lengths? Cowdery and David Whitmer fled to Richmond, Missouri, where Whitmer lived until his death in January, 1888. Cowdery went to Tiffin, Ohio, where, after failing to obtain a position as an editor because of his Mormon reputation, he practised law. While living there he renounced his Mormon views, joined the Methodist church, and became superintendent of a Sunday-school. Later he moved to Wisconsin, but, after being defeated for the legislature there, he recanted his Methodist belief, and rejoined the Saints while they were at Council Bluffs, in October, 1848, after the main body had left for Salt Lake Valley. He addressed a meeting there by invitation, testifying to the truth of the Book of Mormon, and the mission of Smith as a prophet, and saying that he wanted to be rebaptized into the church, not as a leader, but simply as a member.* He did not, however, go to Utah with the Saints, but returned to his old friend Whitmer in Missouri, and died there in 1850. It has been stated that he offered to give a full renunciation of the Mormon faith when he united with the Methodists at Tiffin, if required, but asked to be excused from doing so on the ground that it would invite criticism and bring him into contempt.** One of his Tiffin acquaintances afterward testified that Cowdery confessed to him that, when he signed the "testimony," he "was not one of the best men in the world," using his own expression.*** The Mormons were always grateful to him for his silence under their persecutions, and the Millennial Star, in a notice of his death, expressed satisfaction that in the days of his apostasy "he never, in a single instance, cast the least doubt on his former testimony," adding, "May he rest in peace, to come forth in the morning of the first resurrection into eternal life, is the earnest desire of all Saints." * Millennial Star, Vol. XI, p.14. ** "Naked Truths about Mormonism," A. B. Demming, Oakland, California, 1888. *** "Gregg's History of Hancock County, Illinois," p. 257. The Whitmers were a Dutch family, known among their neighbors as believers in witches and in the miraculous generally, as has been shown in Mother Smith's account of their sending for Joseph. A "revelation" to the three witnesses which first promised them a view of the plates (Sec. 17) told them, "It is BY YOUR FAITH you shall obtain a view of them," and directed them to testify concerning the plates, "that my servant Joseph Smith, Jr., may not be destroyed." One of the converts who joined the Mormons at Kirtland, Ohio, testified in later years that David Whitmer confessed to her that he never actually saw the plates, explaining his testimony thus: "Suppose that you had a friend whose character was such that you knew it impossible that he could lie; then, if he described a city to you which you had never seen, could you not, by the eye of faith, see the city just as he described it?"* * Mrs. Dickenson's "New Light on Mormonism." The Mormons have found consolation in the fact that Whitmer continued to affirm his belief in the authenticity of the Mormon Bible to the day of his death. He declared, however, that Smith and Young had led the flock astray, and, after the open announcement of polygamy in Utah, he announced a church of his own, called "The Church of Christ," refusing to affiliate even with the Reorganized Church because of the latter's adherence to Smith. In his "Address to Believers in the Book of Mormon," a pamphlet issued in his eighty-second year, he said, "Now, in 1849 the Lord saw fit to manifest unto John Whitmer, Oliver Cowdery and myself nearly all the remaining errors of doctrine into which we had been led by the heads of the church." The reader from all this can form an estimate of the trustworthiness of the second witness on such a subject. We have already learned a great deal about Martin Harris's mental equipment. A lawyer of standing in Palmyra told Dr. Clark that, after Harris had signed the "testimony," he pressed him with the question: "Did you see the plates with your natural eyes, just as you see this pencil case in my hand? Now say yes or no." Harris replied (in corroboration of Joe's misgiving at the time): "Why, I did not see them as I do that pencil case, yet I saw them with the eye of faith. I saw them just as distinctly as I see anything around me--though at the time they were covered over with a cloth."* * "Gleanings by the Way." Harris followed Smith to Ohio and then to Missouri, but was ever a trouble to him, although Smith always found his money useful. In 1831, in Missouri, it required a "revelation" (Sec. 58) to spur him to "lay his monies before the Bishop." As his money grew scarcer, he received less and less recognition from the Mormon leaders, and was finally expelled from the church. Smith thus referred to him in the Elders' Journal, July, 1837, one of his publications in Ohio: "There are negroes who wear white skins as well as black ones, granny Parish, and others who acted as lackeys, such as Martin Harris." Harris did not appear on the scene during the stay of the Mormons in Illinois, having joined the Shakers and lived with them a year or two. When Strang claimed the leadership of the church after Smith's death, Harris gave him his support, and was sent by him with others to England in 1846 to do missionary work. His arrival there was made the occasion of an attack on him by the Millennial Star, which, among other things, said:-- "We do not feel to warn the Saints against him, for his own unbridled tongue will soon show out specimens of folly enough to give any person a true index to the character of the man; but if the Saints wish to know what the Lord hath said of him, they may turn to the 178th page of the Book of Doctrine and Covenants, and the person there called a WICKED MAN is no other than Martin Harris, and he owned to it then, but probably might not now. It is not the first time the Lord chose a wicked man as a witness. Also on page 193, read the whole revelation given to him, and ask yourselves if the Lord ever talked in that way to a good man. Every one can see that he must have been a wicked man."* *Vol. VIII, p. 123. Harris visited Palmyra in 1858. He then said that his property was all gone, that he had declined a restoration to the Mormon church, but that he continued to believe in Mormonism. He thought better of his declination, however, and sought a reunion with the church in Utah in 1870. His backslidings had carried him so far that the church authorities told him it would be necessary for him to be rebaptized. This he consented to with some reluctance, after, as he said, "he had seen his father seeking his aid. He saw his father at the foot of a ladder, striving to get up to him, and he went down to him, taking him by the hand, and helped him up."* He settled in Cache County, Utah, where he died on July 10, 1875, in his ninety-third year. "He bore his testimony to the truth and divinity of the Book of Mormon a short time before he departed," wrote his son to an inquirer, "and the last words he uttered, when he could not speak the sentence, were 'Book,' 'Book,' 'Book.'" * For an account of Harris's Utah experience, see Millennial Star, Vol. XLVIII, pp.357-389. The precarious character of Smith's original partners in the Bible business is further illustrated by his statement that, in the summer of 1830, Cowdery sent him word that he had discovered an error in one of Smith's "revelations,"* and that the Whitmer family agreed with him on the subject. Smith was as determined in opposing this questioning of his divine authority as he always was in stemming any opposition to his leadership, and he made them all acknowledge their error. Again, when Smith returned to Fayette from Harmony, in August, 1830 (more than a year after the plates were shown to the witnesses), he found that "Satan had been lying in wait," and that Hiram Page, of the second list of witnesses, had been obtaining revelations through a "peek-stone" of his own, and that, what was more serious, Cowdery and the Whitmer family believed in them. The result of this was an immediate "revelation" (Sec. 28) directing Cowdery to go and preach the Gospel to the Lamanites (Indians) on the western border, and to take along with him Hiram Page, and tell him that the things he had written by means of the "peek-stone" were not of the Lord. * Millennial Star, Vol. XIV, p. 36. Neither Smith's autobiography nor the "Book of Doctrine and Covenants" contains any explanation of the second "testimony." The list of persons who signed it, however, leaves little doubt that the prophet yielded to their "teasing" as he did to that of the original three. The first four signers were members of the Whitmer family. Hiram Page was a root-doctor by calling, and a son-in-law of Peter Whitmer, Sr. The three Smiths were the prophet's father and two of his brothers.* * Christian Whitmer died in Clay County, Missouri, November 27, 1835; Jacob died in Richmond County, April 21, 1866; Peter died in Clay County, September 22, 1836; Hiram Page died on a farm in Ray County, August 12, 1852. The favorite Mormon reply to any question as to the value of these "testimonies" is the challenge, "Is there a person on the earth who can prove that these eleven witnesses did not see the plates?" Curiously, the prophet himself can be cited to prove this, in the words of the revelation granting a sight of the plates to the first three, which said, "And to none else will I grant this power, to receive this same testimony among this generation." A footnote to this declaration in the "Doctrine and Covenants" offers, as an explanation of Testimony No. 2; the statement that others "may receive a knowledge by other manifestations." This is well meant but transparent. Mother Smith in later years added herself to these witnesses. She said to the Rev. Henry Caswall, in Nauvoo, in 1842, "I have myself seen and handled the golden plates." Mr. Caswall adds:-- "While the old woman was thus delivering herself, I fixed my eyes steadily upon her. She faltered and seemed unwilling to meet my glances, but gradually recovered her self-possession. The melancholy thought entered my mind that this poor old creature was not simply a dupe of her son's knavery, but that she had taken an active part in the deception." Two matters have been cited by Mormon authorities to show that there was nothing so very unusual in the discovery of buried plates containing engraved letters. Announcement was made in 1843 of the discovery near Kinderhook, Illinois, of six plates similar to those described by Smith. The story, as published in the Times and Seasons, with a certificate signed by nine local residents, set forth that a merchant of the place, named Robert Wiley, while digging in a mound, after finding ashes and human bones, came to "a bundle that consisted of six plates of brass, of a bell shape, each having a hole near the small end, and a ring through them all"; and that, when cleared of rust, they were found to be "completely covered with characters that none as yet have been able to read." Hyde, accepting this story, printed a facsimile of one of these plates on the cover of his book, and seems to rest on Wiley's statement his belief that "Smith did have plates of some kind." Stenhouse,* who believed that Smith and his witnesses did not perpetrate in the new Bible an intentional fraud, but thought they had visions and "revelations," referring to the Kinderhook plates, says that they were "actually and unquestionably discovered by one Mr. R. Wiley." Smith himself, after no one else could read the writing on them, declared that he had translated them, and found them to be a history of a descendant of Ham.** * T. B. H. Stenhouse, a Scotchman, was converted to the Mormon belief in 1846, performed diligent missionary work in Europe, and was for three years president of the Swiss and Italian missions. Joining the brethren in Utah with his wife, he was persuaded to take a second wife. Not long afterward he joined in the protest against Young's dictatorial course which was known as the "New Movement," and was expelled from the church. His "Rocky Mountain Saints" (1873) contains so much valuable information connected with the history of the church that it has been largely drawn on by E. W. Tullidge in his "History of Salt Lake City and Its Founders," which is accepted by the church. **Millennial Star, January 15, 1859, where cuts of the plates (here produced) are given. [Illustration: Stenhouse Plates 124] But the true story of the Kinderhook plates was disclosed by an affidavit made by W. Fulgate of Mound Station, Brown County, Illinois, before Jay Brown, Justice of the Peace, on June 30, 1879. In this he stated that the plates were "a humbug, gotten up by Robert Wiley, Bridge Whitton, and myself. Whitton (who was a blacksmith) cut the plates out of some pieces of copper Wiley and I made the hieroglyphics by making impressions on beeswax and filling them with acid, and putting it on the plates. When they were finished, we put them together with rust made of nitric acid, old iron and lead, and bound them with a piece of hoop iron, covering them completely with the rust." He describes the burial of the plates and their digging up, among the spectators of the latter being two Mormon elders, Marsh and Sharp. Sharp declared that the Lord had directed them to witness the digging. The plates were borrowed and shown to Smith, and were finally given to one "Professor" McDowell of St. Louis, for his museum.* * Wyl's "Mormon Portraits," p. 207. The secretary of the Missouri Historical Society writes me that McDowell's museum disappeared some years ago, most of its contents being lost or stolen, and the fate of the Kinderhook plates cannot be ascertained. In attacking Professor Anthon's statement concerning the alleged hieroglyphics shown to him by Harris, Orson Pratt, in his "Divine Authenticity of the Book of Mormon," thought that he found substantial support for Smith's hieroglyphics in the fact that "Two years after the Book of Mormon appeared in print, Professor Rafinesque, in his Atlantic journal for 1832, gave to the public a facsimile of American glyphs,* found in Mexico. They are arranged in columns.... By an inspection of the facsimile of these forty-six elementary glyphs, we find all the particulars which Professor Anthon ascribes to the characters which he says 'a plain-looking countryman' presented to him. "These" elementary glyphs of Rafinesque are some of the characters found on the famous "Tablet of the Cross" in the ruins of Palenque, Mexico, since so fully described by Stevens. A facsimile of the entire Tablet may be found on page 355, Vol. IV, Bancroft's "Native Races of the Pacific States." Rafinesque selected these characters from the Tablet, and arranged them in columns alongside of other ancient writings, in order to sustain his argument that they resembled an old Libyan alphabet. Rafinesque was a voluminous writer both on archaeological and botanical subjects, but wholly untrustworthy. Of his Atlantic Journal (of which only eight numbers appeared) his biographer, R. E. Call, says that it had "absolutely no scientific value." Professor Asa Gray, in a review of his botanical writings in Silliman's Journal, Vol. XL, No. 2, 1841, said, "He assumes thirty to one hundred years as the average time required for the production of a new species, and five hundred to one thousand for a new genus." Professor Gray refers to a paper which Rafinesque sent to the editor of a scientific journal describing twelve new species of thunder and lightning. He was very fond of inventing names, and his designation of Palenque as Otolum was only an illustration of this. So much for the 'elementary glyphs.'" * "Glyph: A pictograph or word carved in a compact distinct figure."--Standard Dictionary. CHAPTER XI. -- THE MORMON BIBLE The Mormon Bible,* both in a literary and a theological sense, is just such a production as would be expected to result from handing over to Smith and his fellow-"translators" a mass of Spaulding's material and new doctrinal matter for collation and copying. Not one of these men possessed any literary skill or accurate acquaintance with the Scriptures. David Whitmer, in an interview in Missouri in his later years, said, "So illiterate was Joseph at that time that he didn't know that Jerusalem was a walled city, and he was utterly unable to pronounce many of the names that the magic power of the Urim and Thummim revealed." Chronology, grammar, geography, and Bible history were alike ignored in the work. An effort was made to correct some of these errors in the early days of the church, and Smith speaks of doing some of this work himself at Nauvoo. An edition issued there in 1842 contains on the title-page the words, "Carefully revised by the translator." Such corrections have continued to the present day, and a comparison of the latest Salt Lake edition with the first has shown more than three thousand changes. * The title of this Bible is "The Book of Mormon"; but as one of its subdivisions is a Book of Mormon, I use the title "Mormon Bible," both to avoid confusion and for convenience. The person who for any reason undertakes the reading of this book sets before himself a tedious task. Even the orthodox Mormons have found this to be true, and their Bible has played a very much less considerable part in the church worship than Smith's "revelations" and the discourses of their preachers. Referring to Orson Pratt's* labored writings on this Bible, Stenhouse says, "Of the hundreds of thousands of witnesses to whom God has revealed the truth of the 'Book of Mormon,' Pratt knows full well that comparatively few indeed have ever read that book, know little or nothing intelligently of its contents, and take little interest in it."** An examination of its contents is useful, therefore, rather as a means of proving the fraudulent character of its pretension to divine revelation than as a means of ascertaining what the members of the Mormon church are taught. * Orson Pratt was a clerk in a store in Hiram, Ohio, when he was converted to Mormonism. He seems to have been a natural student, and he rose to prominence in the church, being one of the first to expound and defend the Mormon Bible and doctrines, holding a professorship in Nauvoo University, publishing works on the higher mathematics, and becoming one of the Twelve Apostles. ** "Rocky Mountain Saints," p. 553. The following page (omitted in this etext) presents a facsimile of the title-page of the first edition of this Bible. The editions of to-day substitute "Translated by Joseph Smith, Jun.," for "By Joseph Smith, junior, author and proprietor." The first edition contains 588 duodecimo pages, and is divided into 15 books which are named as follows: "First Book of Nephi, his reign and ministry," 7 chapters; "Second Book of Nephi," 15 chapters; "Book of Jacob, the Brother of Nephi," 5 chapters; "Book of Enos," 1 chapter; "Book of Jarom," 1 chapter; "Book of Omni," 1 chapter; "Words of Mormon," 1 chapter; "Book of Mosiah," 13 chapters; "Book of Alma, a Son of Alma," 30 chapters; "Book of Helaman," 5 chapters; "Third Book of Nephi, the Son of Nephi, which was the son of Helaman," 14 chapters; "Fourth Book of Nephi, which is the Son of Nephi, one of the Disciples of Jesus Christ," 1 chapter; "Book of Mormon," 4 chapters; "Book of Ether," 6 chapters; "Book of Moroni," 10 chapters. The chapters in the first edition were not divided into verses, that work, with the preparation of the very complete footnote references in the later editions, having been performed by Orson Pratt. The historical narrative that runs through the book is so disjointedly arranged, mixed up with doctrinal parts, and repeated, that it is not easy to unravel it. The following summary of it is contained in a letter to Colonel John Wentworth of Chicago, signed by Joseph Smith, Jr., which was printed in Wentworth's Chicago newspaper and also in the Mormon Times and Seasons of March 1, 1842:-- "The history of America is unfolded from its first settlement by a colony that came from the Tower of Babel at the confusion of languages, to the beginning of the 5th century of the Christian era. We are informed by these records that America in ancient times has been inhabited by two distinct races of people. The first were called Jaredites, and came directly from the Tower of Babel. The second race came directly from the city of Jerusalem about 600 years before Christ. They were principally Israelites of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inhabitance of the country. The principal nation of the second race fell in battle toward the close of the fourth century. The remnant are the Indians that now inhabit this country." This history purports to have been handed down, on metallic plates, from one historian to another, beginning with Nephi, from the time of the departure from Jerusalem. Finally (4 Nephi i. 48, 49*), the people being wicked, Ammaron, by direction of the Holy Ghost, hid these sacred records "that they might come again unto the remnant of the house of Jacob." * All references to the Mormon Bible by chapter and verse refer to Salt Lake City edition of 1888. To bring the story down to a comparatively recent date, and account for the finding of the plates by Smith, the Book of Mormon was written by the "author." This subdivision is an abridgment of the previous records. It relates that Mormon, a descendant of Nephi, when ten years old, was told by Ammaron that, when about twenty-four years old, he should go to the place where the records were hidden, take only the plates of Nephi, and engrave on them all the things he had observed concerning the people. The next year Mormon was taken by his father, whose name also was Mormon, to the land of Zarahemla, which had become covered with buildings and very populous, but the people were warlike and wicked. Mormon in time, "seeing that the Lamanites were about to overthrow the land," took the records from their hiding place. He himself accepted the command of the armies of the Nephites, but they were defeated with great slaughter, the Lamanites laying waste their cities and driving them northward. Finally Mormon sent a letter to the king of the Lamanites, asking that the Nephites might gather their people "unto the land of Cumorah, by a hill which was called Cumorah, and there we would give them battle." There, in the year 384 A.D., Mormon "made this record out of the plates of Nephi, and hid up in the hill Cumorah all the records which have been entrusted to me by the hand of the Lord, save it were those few plates which I gave unto my son Moroni."* This hill, according to the Mormon teaching, is the hill near Palmyra, New York, where Smith found the plates, just as Mormon had deposited them. * Hyde gives a list of twenty-four additional plates mentioned in this Bible which must still await digging up in the hill near Palmyra. In the battle which took place there the Nephites were practically annihilated, and all the fugitives were killed except Moroni, the son of Mormon, who undertook the completion of the "record." Moroni excuses the briefness of his narrative by explaining that he had not room in the plates, "and ore have I none" (to make others). What he adds is in the nature of a defence of the revealed character of the Mormon Bible and of Smith's character as a prophet. Those, for instance, who say that there are no longer "revelations, nor prophecies, nor gifts, nor healing, nor speaking with tongues," are told that they know not the Gospel of Christ and do not understand the Scriptures. An effort is made to forestall criticism of the "mistakes" that are conceded in the title-page dedication by saying, "Condemn me not because of mine imperfection, neither my father, because of his imperfection, neither them who have written before him" (Book of Mormon ix. 31). Evidently foreseeing that it would be asked why these "records," written by Jews and their descendants, were not in Hebrew, Mormon adds (chap. ix. 32, 33):-- "And now behold, we have written this record according to our knowledge, in the characters which are called among us the reformed Egyptian, being handed down and altered by us, according to our manner of speech. "And if our plates had been sufficiently large, we should have written in Hebrew; but the Hebrew hath been altered by us also; and if we could have written in Hebrew, behold, ye would have had no imperfection in our record." Few parts of this mythical Bible approached nearer to the burlesque than this excuse for having descendants of the Jews write in "reformed Egyptian." The secular story of the ancient races running through this Bible is so confused by the introduction of new matter by the "author"* and by repetitions that it is puzzling to pick it out. The Book of Ether was somewhat puzzling even to the early Mormons, and we find Parley P. Pratt, in his analysis of it, printed in London in 1854, saying, "Ether SEEMS to have been a lineal descendant of Jared." *Professor Whitsitt, of the Southern Baptist Theological Seminary, Louisville, Kentucky, in his article on Mormonism in "The Concise Dictionary of Religious Knowledge, and Gazetteer" (New York, 1891), divides the Mormon Bible into three sections, viz.: the first thirteen books, presented as the works of Mormon; the Book of Ether, with which Mormon had no connection; and the fifteenth book, which was sent forth by the editor under the name of Moroni. He thus explains his view of the "editing" that was done in the preparation of the work for publication:-- "The editor undertook to rewrite and recast the whole of the abridgment (of Nephi's previous history), but his industry failed him at the close of the Book of Omni. The first six books that he had rewritten were given the names of the small plates.... The book called the 'Words of Mormon' in the original work stood at the beginning, as a sort of preface to the entire abridgment of Mormon; but when the editor had rewritten the first six books, he felt that these were properly his own performance, and the 'Words of Mormon' were assigned a position just in front of the Book of Mosiah, when the abstract of Mormon took its real commencement.... "The question may now be raised as to who was the editor of the Book of Mormon.... In its theological positions and coloring the Book of Mormon is a volume of Disciple theology (this does not include the later polygamous doctrine and other gross Mormon errors). This conclusion is capable of demonstration beyond any reasonable question. Let notice also be taken of the fact that the Book of Mormon bears traces of two several redactions. It contains, in the first redaction, that type of doctrine which the Disciples held and proclaimed prior to November 18, 1827, when they had not yet formally embraced what is commonly considered to be the tenet of baptismal remission. It also contains the type of doctrine which the Disciples have been defending since November 18, 1827, under the name of the ancient Gospel, of which the tenet of socalled baptismal remission is a leading feature. All authorities agree that Mr. Smith obtained possession of the work on September 22, 1827, a period of nearly two months before the Disciples concluded to embrace this tenet. The editor felt that the Book of Mormon would be sadly incomplete if this notion were not included. Accordingly, he found means to communicate with Mr. Smith, and, regaining possession of certain portions of the manuscript, to insert the new item.... Rigdon was the only Disciple minister who vigorously and continuously demanded that his brethren should adopt the additional points that have been indicated." Very concisely, this Bible story of the most ancient race that came to America, the Jaredites, may be thus stated:-- This race, being righteous, were not punished by the Lord at Babel, but were led to the ocean, where they constructed a vessel by direction of the Lord, in which they sailed to North America. According to the Book of Ether, there were eight of these vessels, and that they were remarkable craft needs only the description given of them to show: "They were built after a manner that they were exceeding tight, even that they would hold water like unto a dish; and the bottom thereof was tight like unto a dish; and the sides thereof were tight like unto a dish; and the ends thereof were peaked; and the top thereof was tight like unto a dish; and the length thereof was the length of a tree; and the door thereof, when it was shut, was tight like unto a dish" (Book of Ether ii. 17). This description certainly establishes the general resemblance of these barges to some kind of a dish, but the rather careless comparison of their length simply to that of a "tree" leaves this detail of construction uncertain. Just before they embarked in these vessels, a brother of Jared went up on Mount Shelem, where the Lord touched sixteen small stones that he had taken up with him, two of which were the Urim and Thummim, by means of which Smith translated the plates. These stones lighted up the vessels on their trip across the ocean. Jared's brother was told by the spirit on the mount, "Behold, I am Jesus Christ." A footnote in the modern edition of this Bible kindly explains that Jared's brother "saw the preexistent spirit of Jesus." When they landed (somewhere on the Isthmus of Darien), the Lord commanded Nephi to make "plates of ore," on which should be engraved the record of the people. This was the origin of Smith's plates. In time this people divided themselves, under the leadership of two of Lehi's sons--Nephi and Laman--into Nephites and Lamanites (with subdivisions). The Lamanites, in the course of two hundred years, had become dark in color and "wild and ferocious, and a bloodthirsty people; full of idolatry and filthiness; feeding upon beasts of prey; dwelling in tents and wandering about in the wilderness, with a short skin girdle about their loins, and their heads shaven; and their skill was in the bow and the cimeter and the ax" (Enos i, 20). The Nephites, on the other hand, tilled the land and raised flocks. Between the two tribes wars waged, the Nephites became wicked, and in the course of 320 years the worst of them were destroyed (Book of Alma). Then the Lord commanded those who would hearken to his voice to depart with him to the wilderness, and they journeyed until they came to the land of Zarahemla, which a footnote to the modern edition explains "is supposed to have been north of the head waters of the river Magdalena, its northern boundary being a few days' journey south of the Isthmus" (of Darien). There they found the people of Zarahemla, who had left Jerusalem when Zedekiah was carried captive into Babylon. New teachers arose who taught the people righteousness, and one of them, named Alma, led a company to a place which was called Mormon, "where was a fountain of pure water, and there Alma baptized the people." The Book of Alma, the longest in this Bible, is largely an account of the secular affairs of the inhabitants, with stories of great battles, a prediction of the coming of Christ, and an account of a great migration northward, and the building of ships that sailed in the same direction. Nephi describes the appearance of Christ to the people of the western continent, preceded by a star, earthquakes, etc. On the day of His appearance they heard "a small voice" out of heaven, saying, "Behold my beloved Son, in whom I am well pleased, in whom I have glorified my name; hear ye him." Then Christ appeared and spoke to them, generally in the language of the New Testament (repeating, for instance, the Sermon on the Mount*), and afterward ascended into heaven in a cloud. The expulsion of the Nephites northward, and their final destruction, in what is now New York State, followed in the course of the next 384 years. * In the Mormon version of this sermon the words, "If thy right eye offend thee, pluck it out and cast it from thee," and "If thy right hand offend thee, cut it off and cast it from thee," are lacking. The Deseret Evening News of February 21, 1900, in explaining this omission, says that the report by Mormon of the "discourse delivered by Jesus Christ to the Nephites on this continent after his resurrection from the dead... may not be full and complete." There is throughout the book an imitation of the style of the Holy Scriptures. Verse after verse begins with the words "and it came to pass," as Spaulding's Ohio neighbors recalled that his story did. The following extract, from 1 Nephi, chap. viii, will give an illustration of the literary style of a large part of the work:-- "1.. And it came to pass that we had gathered together all manner of seeds of every kind, both of grain of every kind, and also of the seeds of fruit of every kind. "2. And it came to pass that while my father tarried in the wilderness, he spake unto us, saying, Behold, I have dreamed a dream; or in other words, I have seen a vision. "3. And behold, because of the thing which I have seen, I have reason to rejoice in the Lord, because of Nephi and also of Sam; for I have reason to suppose that they, and also many of their seed, will be saved. "4. But behold, Laman and Lemuel, I fear exceedingly because of you; for behold, methought I saw in my dream, a dark and dreary wilderness. "5. And it came to pass that I saw a man, and he was dressed in a white robe; and he came and stood before me. "6. And it came to pass that he spake unto me, and bade me follow him. "7. And it came to pass that as I followed him, I beheld myself that I was in a dark and dreary waste. "8. And after I had travelled for the space of many hours in darkness, I began to pray unto the Lord that he would have mercy on me, according to the multitude of his tender mercies. "9. And it came to pass after I had prayed unto the Lord, I beheld a large and spacious field. "10. And it came to pass that I beheld a tree, whose fruit was desirable to make one happy. "11. And it came to pass that I did go forth, and partake of the fruit thereof; and I beheld that it was most sweet, above all that I ever before tasted. Yea, and I beheld that the fruit thereof was white, to exceed all the whiteness that I had ever seen." Whole chapters of the Scriptures are incorporated word for word. In the first edition some of these were appropriated without any credit; in the Utah editions they are credited. Beside these, Hyde counted 298 direct quotations from the New Testament, verses or sentences, between pages 2 to 428, covering the years from 600 B.C. to Christ's birth. Thus, Nephi relates that his father, more than two thousand years before the King James edition of the Bible was translated, in announcing the coming of John the Baptist, used these words, "Yea, even he should go forth and cry in the wilderness, prepare ye the way of the Lord, and make his paths straight; for there standeth one among you whom ye know not; and he is mightier than I, whose shoe's latchet I am not worthy to unloose" (1 Nephi x. 8). In Mosiah v. 8, King Benjamin is represented as saying, 124 years before Christ was born, "I would that you should take upon you the name of Christ as there is no other name given whereby salvation cometh." The first Nephi represents John as baptizing in Bethabara (the spelling is Beathabry in the Utah edition), and Alma announces (vii. 10) that "the Son of God shall be born of Mary AT JERUSALEM." Shakespeare is proved a plagiarist by comparing his words with those of the second Nephi, who, speaking twenty-two hundred years before Shakespeare was born, said (2 Nephi i. 14), "Hear the words of a trembling parent, whose limbs you must soon lay down in the cold and silent grave, from whence no traveller can return." The chapters of the Scriptures appropriated bodily, and the places where they may be found, are as follows:-- First Edition Utah Edition [Illustration: "Scripture" Chapter headings 142] Among the many anachronisms to be found in the book may be mentioned the giving to Laban of a sword with a blade "of the most precious steel" (1 Nephi iv. 9), centuries before the use of steel is elsewhere recorded. and the possession of a compass by the Jaredites when they sailed across the ocean (Alma xxxvii. 38), long before the invention of such an instrument. The ease with which such an error could be explained is shown in the anecdote related of a Utah Mormon who, when told that the compass was not known in Bible times, responded by quoting Acts xxviii. 13, where Paul says, "And from thence we fetched a compass." When Nephi and his family landed in Central America "there were beasts in the forest of every kind, both the cow, and the ox, and the ass, and the horse" (ix Nephi xviii. 25). If Nephi does not prevaricate, there must have been a fatal plague among these animals in later years, for horses, cows, and asses were unknown in America until after its discovery by Europeans. Moroni, in the Book of Ether (ix. 18, 19), is still more generous, adding to the possessions of the Jaredites sheep and swine* and elephants and "cureloms and cumoms." Neither sheep nor swine are indigenous to America; but the prophet is safe as regards the "cureloms and cumoms," which are animals of his own creation. * "And," it is added, "many other kinds of animals which were useful for the use of man," thus ignoring the Hebrew antipathy to pork. The book is full of incidental proofs of the fraudulent profession that it is an original translation. For instance, in incorporating 1 Corinthians iii. 4, in the Book of Moroni, the phrase "is not easily provoked" is retained, as in the King James edition. But the word "easily" is not found in any Greek manuscript of this verse, and it is dropped in the Revised Version of 1881. Stenhouse calls attention to many phrases in this Bible which were peculiar to the revival preachers of those days, like Rigdon, such as "Have ye spiritually been born of God?" "If ye have experienced a change of heart." The first edition was full of grammatical errors and amusing phrases. Thus we are told, in Ether xv. 31, that when Coriantumr smote off the head of Shiz, the latter "raised upon his hands and fell." Among other examples from the first edition may be quoted: "and I sayeth"; "all things which are good cometh of God"; "neither doth his angels"; and "hath miracles ceased." We find in Helaman ix. 6, "He being stabbed by his brother by a garb of secrecy." This remains uncorrected. Alexander Campbell, noting the mixture of doctrines in the book, says, "He [the author] decides all the great controversies discussed in New York in the last ten years, infant baptism, the Trinity, regeneration, repentance, justification, the fall of man, the atonement, transubstantiation, fasting, penance, church government, the call to the ministry, the general resurrection, eternal punishment, who may baptize, and even the questions of Freemasonry, republican government and the rights of man."* * "Delusions: an Analysis of the Book of Mormon" (1832). An exhaustive examination of this Bible will be found in the "Braden and Kelley Public Discussion." Such is the book which is accepted to this day as an inspired work by the thousands of persons who constitute the Mormon church. This acceptance has always been rightfully recognized as fundamentally necessary to the Mormon faith. Orson Pratt declared, "The nature of the message in the Book of Mormon is such that, if true, none can be saved who reject it, and, if false, none can be saved who receive it." Brigham Young told the Conference at Nauvoo in October, 1844, that "Every spirit that confesses that Joseph Smith is a prophet, that he lived and died a prophet, and that the Book of Mormon is true, is of God, and every spirit that does not is of Anti-Christ." There is no modification of this view in the Mormon church of to-day. CHAPTER XII. -- ORGANIZATION OF THE CHURCH The director of the steps taken to announce to the world a new Bible and a new church realized, of course, that there must be priests, under some name, to receive members and to dispense its blessing. No person openly connected with Smith in the work of translation had been a clergyman. Accordingly, on May 15, 1829 (still following the prophet's own account), while Smith and Cowdery were yet busy with the work of translation, they went into the woods to ask the Lord for fuller information about the baptism mentioned in the plates. There a messenger from heaven, who, it was learned, was John the Baptist, appeared to them in a cloud of light, "and having laid his hands on us, he ordained us, saying unto us, 'Upon you, my fellow servants, in the name of Messiah, I confer the priesthood of Aaron, which holds the keys of the ministering angels, and of the Gospel of repentance, and of baptism by immersion for the remission of sins.'" The messenger also informed them that "the power of laying on of hands for the gift of the Holy Ghost" would be conferred on them later, through Peter, James, and John, "who held the keys of the priesthood of Melchisedec"; but he directed Smith to baptize Cowdery, and Cowdery then to perform the same office for Smith. This they did at once, and as soon as Cowdery came out of the water he "stood up and prophesied many things" (which the prophet prudently omitted to record). The divine authority thus conferred, according to Orson Pratt, exceeds that of the bishops of the Roman church, because it came direct from heaven, and not through a succession of popes and bishops.* * Orson Pratt, in his "Questions and Answers on Doctrine" in his Washington newspaper, the Seer (p. 205), thus defined the Mormon view of the Roman Catholic church:-- Q."Is the Roman Catholic Church the Church of Christ?" A."No, for she has no inspired priesthood or officers." Q."After the Church of Christ fled from earth to heaven what was left?" A."A set of wicked apostates, murderers and idolaters," etc. Q."Who founded the Roman Catholic Church?" A."The devil, through the medium of the apostates, who subverted the whole order of God by denying immediate revelation, and substituting in place thereof tradition and ancient revelations as a sufficient rule of faith and practice." Smith and Cowdery at once began telling of the power conferred upon them, and giving their relatives and friends an opportunity to become members of the new church. Smith's brother Samuel was the first convert won over, Cowdery baptizing him. His brother Hyrum came next,* and then one J. Knight, Sr., of Colesville, New York.** Each new convert was made the subject of a "revelation," each of which began, "A great and marvelous work is about to come forth among the children of men." Hyrum Smith, and David and Peter Whitmer, Jr., were baptized in Seneca Lake in June, and "from this time forth," says Smith, "many became believers and were baptized, while we continued to instruct and persuade as many as applied for information." * Hyrum wanted to start in to preach at once, and a "revelation" was necessary to inform him: "You need not suppose you are called to preach until you are called.... Keep my commandments; hold your peace" (Sec.11). ** Colesville is the township in Broome County of which Harpursville is the voting place. Smith organized his converts there about two miles north of Harpursville. By April 6, 1830, branches of the new church had been established at Fayette, Manchester, and Colesville, New York, with some seventy members in all, it has been stated. Section 20 of the "Doctrine and Covenants" names April 6, 1830, as the date on which the church was "regularly organized and established, agreeable to the laws of our country." This date has been incorrectly given as that on which the first step was taken to form a church organization. What was done then was to organize in a form which, they hoped, would give the church a standing as a legal body.* The meeting was held at the house of Peter Whitmer. Smith, who, it was revealed, should be the first elder, ordained Cowdery, and Cowdery subsequently ordained Smith. The sacrament was then administered, and the new elders laid their hands on the others present. * Whitmer's "Address to Believers in the Book of Mormon." "The revelation" (Sec. 20) on the form of church government is dated April, 1830, at least six months before Rigdon's name was first associated with the scheme by the visit of Cowdery and his companions to Ohio. If the date is correct, it shows that Rigdon had forwarded this "revelation" to Smith for promulgation, for Rigdon was unquestionably the originator of the system of church government. David Whitmer has explained, "Rigdon would expound the Old Testament Scriptures of the Bible and Book of Mormon, in his way, to Joseph, concerning the priesthood, high priests, etc., and would persuade Brother Joseph to inquire of the Lord about this doctrine and about that doctrine, and of course a revelation would always come just as they desired it."* * Whitmer's "Address to Believers in the Book of Mormon." The "revelation" now announced defined the duty of elders, priests, teachers, deacons, and members of the Church of Christ. An apostle was an elder, and it was his calling to baptize, ordain, administer the sacrament, confirm, preach, and take the lead in all meetings. A priest's duty was to preach, baptize, administer the sacrament, and visit members at their houses. Teachers and deacons could not baptize, administer the sacrament, or lay on hands, but were to preach and invite all to join the church. The elders were directed to meet in conference once in three months, and there was to be a High Council, or general conference of the church, by which should be ordained every President of the high priesthood, bishop, high counsellor, and high priest. Smith's leadership had, before this, begun to manifest itself. He had, in a generous mood, originally intended to share with others the honor of receiving "revelations," the first of these in the "Book of Doctrine and Covenants," saying, "I the Lord also gave commandments to others, that they should proclaim these things to the world." In the original publication of these "revelations," under the title "Book of Commandments," we find such headings as, "A revelation given to Oliver," "A revelation given to Hyrum," etc. These headings are all changed in the modern edition to read, "Given through Joseph the Seer," etc. Cowdery was the first of his associates to seek an open share in the divine work. Smith was so pleased with his new scribe when they first met at Harmony, Pennsylvania, that he at once received a "revelation" which incited Cowdery to ask for a division of power. Cowdery was told (Sec. 6), "And behold, I grant unto you a gift, if you desire of me, to translate even as my servant Joseph." Cowdery's desire manifested itself immediately, and Joseph almost as quickly became conscious that he had committed himself too soon. Accordingly, in another "revelation," dated the same month of April, 1829 (Sec. 8), he attempted to cajole Oliver by telling him about a "gift of Aaron" which he possessed, and which was a remarkable gift in itself, adding, "Do not ask for that which you ought not." But Cowdery naturally clung to his promised gift, and kept on asking, and he had to be told right away in still another "revelation" (Sec. 9), that he had not understood, but that he must not murmur, since his work was to write for Joseph. If he was in doubt about a subject, he was advised to "study it out in your mind"; and if it was right, the Lord promised, "I will cause that your bosom shall burn within you"; but if it was not right, "you shall have a stupor of thought, that shall cause you to forget the thing which is wrong." To assist him until he became accustomed to discriminate between this burning feeling and this stupor, the Lord told him very plainly, "It is not expedient that you should translate now." That all this rankled in Cowdery's heart was shown by his attempt to revise one of Smith's "revelations," and the support he gave to Hiram Page's "gazing." Cowdery continued to annoy the prophet, and Smith decided to get rid of him. Accordingly in July, 1830, came a "revelation," originally announced as given direct to Joseph's wife Emma, instructing her to act as her husband's scribe, "that I may send my servant Oliver Cowdery whithersoever I will." This occurred on a trip the Smiths had made to Harmony. On their return to Fayette, Smith found Cowdery still persistent, and he accordingly gave out a "revelation" to him, telling him again that he must not "write by way of commandment," inasmuch as Smith was at the head of the church, and directing him to "go unto the Lamanites (Indians) and preach my Gospel unto them." This was the first mention of the westward movement of the church which shaped all its later history. A "revelation" in June, 1829 (Sec. 18), had directed the appointment of the twelve apostles, whom Cowdery and David Whitmer were to select. The organized members now began to inquire who was their leader, and Smith, in a "revelation" dated April 6, 1830 (Sec. 21), addressed to himself, announced: "Behold there shall be a record kept among you, and in it thou shalt be called a seer, a translator, a prophet, an apostle of Jesus Christ, an elder of the church through the will of God the Father, and the grace of your Lord Jesus Christ"; and the church was directed in these words, "For his word ye shall receive, as if from mine own mouth, in all patience and faith." Thus was established an authority which Smith defended until the day of his death, and before which all who questioned it went down. Some of the few persons who at this time expressed a willingness to join the new church showed a repugnance to being baptized at his hands, and pleaded previous baptism as an excuse for evading it. But Smith's tyrannical power manifested itself at once, and he straightway announced a "revelation" (Sec. 22), in which the Lord declared, "All old covenants have I caused to be done away in this thing, and this is a new and everlasting covenant, even that which was from the beginning." Five days after the formal organization, the first sermon to the Mormon church was preached in the Whitmer house by Oliver Cowdery, Smith probably concluding that it would be wiser to confine himself to the receipt of "revelations" rather than to essay pulpit oratory too soon. Six additional persons were then baptized. Soon after this the first Mormon miracle was performed--the casting out of a devil from a young man named, Newel Knight. The first conference of the organized church was held at Fayette, New York, in June, 1830, with about thirty members present. In recent "revelations" the prophet had informed his father and his brothers Hyrum and Samuel that their calling was "to exhortation and to strengthen the church," so that they were provided for in the new fold. The region in New York State where the Smiths had lived and were well known was not favorable ground for their labors as church officers, conducting baptisms and administering the sacrament. When they dammed a small stream in order to secure a pool for an announced baptism, the dam was destroyed during the night. A Presbyterian sister-in-law of Knight, from whom a devil had been cast, announced her conversion to Smith's church, and, when she would not listen to the persuasions of her pastor, the latter obtained legal authority from her parents and carried her away by force. She succeeded, however, in securing the wished-for baptism. All this stirred up public feeling against Smith, and he was arrested on a charge of disorderly conduct. At the trial testimony was offered to show that he had obtained a horse and a yoke of oxen from his dupes, on the statement that a "revelation" had informed him that he was to have them, and that he had behaved improperly toward the daughters of one of these men. But the parties interested all testified in his favor, and the prosecution failed. He was immediately rearrested on a warrant and removed to Colesville, amid the jeers of the people in attendance. Knight was subpoenaed to tell about the miracle performed on him, and Smith's old character of a money-digger was ventilated; but the court found nothing on which to hold him. Mormon writers have dilated on these "persecutions", but the outcome of the hearings indicated fair treatment of the accused by the arbiters of the law, and the indignation shown toward him and his associates by their neighbors was not greater than the conduct of such men in assuming priestly rights might evoke in any similar community. Smith returned to his home in Pennsylvania after this, and endeavored to secure the cooperation of his father-in-law in his church plans, but without avail. It was four years later that Mr. Hale put on record his opinion of his son-in-law already quoted. Failing to find other support in Harmony, and perceiving much public feeling against him, Smith prepared for his return to New York by receiving a "revelation" (Sec.20) which directed him to return to the churches organized in that state after he had sold his crops. "They shall support thee", declared the "revelation"; "but if they receive thee not I shall send upon them a cursing instead of a blessing". For Smith's protection the Lord further declared: "Whosoever shall lay their hand upon you by violence ye shall command to be smitten in my name, and behold, I will smite them according to your words, IN MINE OWN DUE TIME. And whosoever shall go to law with thee shall be cursed by the law." This threat, it will be noted, was safeguarded by not requiring immediate fulfillment. Smith returned to Fayette in September, and continued church work thereabouts in company with his brothers and John and David Whitmer. Meanwhile Parley P. Pratt had made his visit to Palmyra and returned to Ohio, and in the early winter Rigdon set out to make his first open visit to Smith, arriving in December. Martin Harris, on the ground that Rigdon was a regularly authorized clergyman, tried to obtain the use of one of the churches of the town for him, but had to content himself with the third-story hall of the Young Men's Association. There Rigdon preached a sermon to a small audience, principally of non-Mormons, announcing himself as a "messenger of God". The audience regarded the sermon as blasphemous, and no further attempt was made to secure this room for Mormon meetings. Rigdon, however, while in conference with Smith, preached and baptized the neighborhood, and Smith and Harris tried their powers as preachers in barns and under a tree in the open air. A well-authenticated story of the manner in which one of the Palmyra Mormons received his call to preach is told by Tucker* and verified by the principal actor. Among the first baptized in New York State were Calvin Stoddard and his wife (Smith's sister) of Macedon. Stoddard told his neighbors of wonderful things he had seen in the sky, and about his duty to preach. One night, Steven S. Harding, a young man who was visiting the place, went with a companion to Stoddard's house, and awakening him with knocks on the door, proclaimed in measured tones that the angel of the Lord commanded him to "go forth among the people and preach the Gospel of Nephi." Then they ran home and went to bed. Stoddard took the call in all earnestness, and went about the next day repeating to his neighbors the words of the "celestial messenger," describing the roaring thunder and the musical sounds of the angel's wings that accompanied the words. Young Harding, who participated in this joke, became Governor of Utah in 1862, and incurred the bitter enmity of Brigham Young and the church by denouncing polygamy, and asserting his own civil authority.** * "Origin, Rise and Progress of Mormonism," pp. 80, 285 **Stoddard and Smith had a quarrel over a lot in Kirtland in 1835, and Smith knocked down his brother-in-law and was indicted for assault and battery, but was acquitted on the ground of self-defence. AS a result of Smith's and Rigdon's conferences came a "revelation" to them both (Sec. 35), delivered as in the name of Jesus Christ, defining somewhat Rigdon's position. How nearly it met his demands cannot be learned, but it certainly granted him no more authority than Smith was willing to concede. It told him that he should do great things, conferring the Holy Ghost by the laying on of hands, as did the apostles of old, and promising to show miracles, signs, and wonders unto all believers. He was told that Joseph had received the "keys of the mysteries of those things that have been sealed," and was directed to "watch over him that his faith fail not." This "revelation" ordered the retranslation of the Scriptures. The most important result of Rigdon's visit to Smith was a decision to move the church to Ohio. This decision was promulgated in the form of "revelations" dated December, 1830, and January, 1831, which set forth (Secs. 37, 38):-- "And that ye might escape the power of the enemy, and be gathered unto me a righteous people, without spot and blameless: "Wherefore, for this cause I give unto you the commandment that ye should go to the Ohio; and there I will give unto you my law; and there you shall be endowed with power from on high; and from thence whomsoever I will shall go forth among all nations, and it shall be told them what they shall do; for I have a great work laid up in store, for Israel shall be saved.... And they that have farms that cannot be sold, let them be left or rented as seemeth them good." A sufficient reason for the removal was the failure to secure converts where Smith was known, and the ready acceptance of the new belief among Rigdon's Ohio people. The Rev. Dr. Clark says, "You might as well go down in the crater of Vesuvius and attempt to build an icehouse amid its molten and boiling lava, as to convince any inhabitant in either of these towns [Palmyra or Manchester] that Joe Smith's pretensions are not the most gross and egregious falsehood."* * "Gleanings by the Way." The Rev. Jesse Townsend of Palmyra, in a reply to a letter of inquiry about the Mormons, dated December 24, 1833 (quoted in full by Tucker), says: "All the Mormons have left this part of the state, and so palpable is their imposture that nothing is here said or thought of the subject, except when inquiries from abroad are occasionally made concerning them. I know of no one now living in this section of the country that ever gave them credence." CHAPTER XIII. -- THE MORMONS' BELIEFS AND DOCTRINES--CHURCH GOVERNMENT The Mormons teach that, for fourteen hundred years to the time of Smith's "revelations," there had been "a general and awful apostasy from the religion of the New Testament, so that all the known world have been left for centuries without the Church of Christ among them; without a priesthood authorized of God to administer ordinances; that every one of the churches has perverted the Gospel."* As illustrations of this perversion are cited the doing away of immersion for the remission of sins by most churches, of the laying on of hands for the gift of the Holy Ghost, and of the miraculous gifts and powers of the Holy Spirit. The new church presented a modern prophet, who was in direct communication with God and possessed power to work miracles, and who taught from a Golden Bible which says that whoever asserts that there are no longer "revelations, nor prophecies, nor gifts, nor healing, nor speaking with tongues and the interpretation of tongues,... knoweth not the Gospel of Christ" (Book of Mormon ix. 7, 8). * Orson Pratt's "Remarkable Visions," No. 6. It is impossible to decide whether the name "Mormon" was used by Spaulding in his "Manuscript Found," or was introduced by Rigdon. It is first encountered in the Mormon Bible in the Book of Mosiah xviii. 4, as the name of a place where there was a fountain in which Alma baptized those whom his admonition led to repentance. Next it occurs in 3 Nephi v. 20: "I am Mormon, and a pure descendant of Lehi." This Mormon was selected by the "author" of the Bible to stand sponsor for the condensation of the "records" of his ancestors which Smith unearthed. It was discovered very soon after the organization of the Mormon church was announced that the word was of Greek derivation, [Illustration: Greek 153] meaning bugbear, hobgoblin. In the form of "mormo" it is Anglicized with the same meaning, and is used by Jeremy Collier and Warburton.* The word "Mormon" in zoology is the generic name of certain animals, including the mandril baboon. The discovery of the Greek origin and meaning of the word was not pleasing to the early Mormon leaders, and they printed in the Times and Seasons a letter over Smith's signature, in which he solemnly declared that "there was no Greek or Latin upon the plates from which I, through the grace of God, translated the Book of Mormon," and gave the following explanation of the derivation of the word: * See "Century Dictionary." "Before I give a definition to the word, let me say that the Bible, in its widest sense, means good; for the Saviour says, according to the Gospel of St. John, 'I am the Good Shepherd'; and it will not be beyond the common use of terms to say that good is amongst the most important in use, and, though known by various names in different languages, still its meaning is the same, and is ever in opposition to bad. We say from the Saxon, good; the Dane, god; the Goth, gods; the German, gut; the Dutch, goed; the Latin, bonus; the Greek, kalos; the Hebrew, tob; the Egyptian, mo. Hence, with the addition of more, or the contraction mor, we have the word Mormon, which means literally more good." This lucid explanation was doubtless entirely satisfactory to the persons to whom it was addressed. In the early "revelations" collected in the "Book of Commandments" the new church was not styled anything more definite than "My Church," and the title-page of that book, as printed in 1833, says that these instructions are "for the government of the Church of Christ." The name "Mormons" was not acceptable to the early followers of Smith, who looked on it as a term of reproach, claiming the designation "Saints." This objection to the title continues to the present day. It was not until May 4, 1834, that a council of the church, on motion of Sidney Rigdon, decided on its present official title, "Church of Jesus Christ of Latter-Day Saints." The belief in the speedy ending of the world, on which the title "Latter-Day Saints" was founded, has played so unimportant a part in modern Mormon belief that its prominence as an early tenet of the church is generally overlooked. At no time was there more widespread interest in the speedy second coming of Christ and the Day of Judgment than during the years when the organization of the Mormon church was taking place. We have seen how much attention was given to a speedy millennium by the Disciples preachers. It was in 1833 that William Miller began his sermons in which he fixed on the year 1843 as the end of the world, and his views not only found acceptance among his personal followers, but attracted the liveliest interest in other sects. The Mormon leaders made this belief a part of their early doctrine. Thus, in one of the first "revelations" given out by Smith, dated Fayette, New York, September, 1830, Christ is represented as saying that "the hour is nigh" when He would reveal Himself, and "dwell in righteousness with men on earth a thousand years." In the November following, another "revelation" declared that "the time is soon at hand that I shall come in a cloud, with power and great glory." Soon after Smith arrived in Kirtland a "revelation," dated February, 1831, announced that "the great day of the Lord is nigh at hand." In January, 1833, Smith predicted that "there are those now living upon the earth whose eyes shall not be closed in death until they shall see all these things of which I have spoken" (the sweeping of the wicked from the United States, and the return of the lost tribes to it). Smith declared in 1843 that the Lord had promised that he should see the Son of Man if he lived to be eighty-five (Sec. 130).* When Ferris was Secretary of Utah Territory, in 1852-1853, he found that the Mormons were still expecting the speedy coming of Christ, but had moved the date forward to 1870. All through Smith's autobiography and the Millennial Star will be found mention of every portent that might be construed as an indication of the coming disruption of this world. As late as December 6, 1856, an editorial in the Millennial Star said, "The signs of the times clearly indicate to every observing mind that the great day of the second advent of Messiah is at hand." * Speaking of W. W. Phelps's last years in Utah, Stenhouse says: "Often did the old man, in public and in private, regale the Saints with the assurance that he had the promise by revelation that he should not taste of death until Jesus came." Phelps died on March 7, 1872. As the devout Mohammedan* passes from earth to a heaven of material bliss, so the Mormons are taught that the Saints, the sole survivors of the day of judgment, will, with resurrected bodies, possess the purified earth. The lengths to which Mormon preachers have dared to go in illustrating this view find a good illustration in a sermon by arson Pratt, printed in the Deseret News, Salt Lake City, of August 21, 1852. Having promised that "farmers will have great farms upon the earth when it is so changed," and foreseeing that some one might suggest a difficulty in providing land enough to go round, he met that in this way:-- * The similarity between Smith's early life and visions and Mohammed's has been mentioned by more than one writer. Stenhouse observes that Smith's mother "was to him what Cadijah was to Mohammed," and that "a Mohammedan writer, in a series of essays recently published in London, treats of the prophecies concerning the Arabian Prophet, to be found in the Old and New Testaments, precisely as Orson Pratt applied them to the American Prophet." "But don't be so fast, says one; don't you know that there are only about 197,000,000 of square miles, or about 126,000,000,000 of acres upon the surface of the globe? Will these accommodate all the inhabitants after the resurrection? Yes; for if the earth should stand 8000 years, or 80 centuries, and the population should be a thousand millions in every century, that would be 80,000,000,000 of inhabitants, and we know that many centuries have passed that would not give the tenth part of this; but supposing this to be the number, there would then be over an acre and a half for each person upon the surface of the globe." By eliminating the wicked, so that only one out of a hundred would share this real estate, he calculated that every Saint "would receive over 150 acres, which would be quite enough to raise manna, flax to make robes of, and to have beautiful orchards of fruit trees." The Mormon belief is stated by the church leaders to rest on the Holy Bible, the Mormon Bible, and the "Book of Doctrine and Covenants," together with the teachings of the Mormon instructors from Smith's time to the present day. Although the Holy Bible is named first in this list, it has, as we have seen, played a secondary part in the church ritual, its principal use by the Mormon preachers having been to furnish quotations on which to rest their claims for the inspiration of their own Bible and for their peculiar teachings. Mormon sermons (usually styled discourses) rarely, if ever, begin with a text. The "Book of Doctrine and Covenants" "containing," as the title-page declares, "the revelations given to Joseph Smith, Jr., for the building up of the Kingdom of God in the last days," was the directing authority in the church during Smith's life, and still occupies a large place in the church history. An examination of the origin and character of this work will therefore shed much light on the claims of the church to special direction from on high. There is little doubt that this system of "revelation" was an idea of Rigdon. Smith was not, at that time, an inventor; his forte was making use of ideas conveyed to him. Thus, he did not originate the idea of using a "peek-stone," but used one freely as soon as he heard of it. He did not conceive the idea of receiving a Bible from an angel, but readily transformed the Spaniard-with-his-throat-cut to an angel when the perfected scheme was presented to him. We can imagine how attractive "revelations" would have been to him, and how soon he would concentrate in himself the power to receive them, and would adapt them to his personal use. David Whitmer says, "The revelations, or the Book of Commandments, up to June, 1829, were given through the stone through which the Book of Mormon was translated"; but that after that time "they came through Joseph as a mouthpiece; that is, he would inquire of the Lord, pray and ask concerning a matter, and speak out the revelation, which he thought to be a revelation from the Lord; but sometimes he was mistaken about its being from the Lord."* Who drew the line between truth and error has never been explained, but Smith would certainly have resented any such scepticism. * "Address to Believers in the Book of Mormon." Parley P. Pratt thus describes Smith's manner of receiving "revelations" in Ohio, "Each sentence was uttered slowly and very distinctly, and with a pause between each sufficiently long for it to be recorded by an ordinary writer in long hand."* * Pratt's "Autobiography," p. 65. These "revelations" made the greatest impression on Smith's followers, and no other of his pretensions seems to have so convinced them of his divine credentials. The story of Vienna Jaques well illustrates this. A Yankee descendant of John Rodgers, living in Boston, she was convinced by a Mormon elder, and joined the church members while they were in Kirtland, taking with her her entire possession, $1500 in cash. This money, like that of many other devoted members, found its way into Smith's hands--and stayed there. But he had taken her into his family, and her support became burdensome to him. So, when the Saints were "gathering" in Missouri, he announced a "revelation" in these words (Sec. 90):-- "And again, verily, I [the Lord] say unto you, it is my will that my handmaid, Vienna Jaques, should receive money to bear her expenses, and go up unto the land of Zion; and the residue of the money may be consecrated unto me, and she be rewarded in mine own due time. Verily, I say unto you, that it is meet in mine eyes that she should go up unto the land of Zion, and receive an inheritance from the hand of the Bishop, that she may settle down in peace, inasmuch as she is faithful, and not to be idle in her days from thenceforth." The confiding woman obeyed without a murmur this thinly concealed scheme to get rid of her, migrated with the church from Missouri to Illinois and to Utah, and was in Salt Lake City in 1833, supporting herself as a nurse, and "doubly proud that she has been made the subject of a revelation from heaven."* * "Utah and the Mormons," p. 182. These "revelations" have been published under two titles. The first edition was printed in Jackson, Missouri, in 1833, in the Mormon printing establishment, under the title, "Book of Commandments for the Government of the Church of Christ, organized according to Law on the 6th of April, 1830." This edition contained nothing but "revelations," divided into sixty-five "chapters," and ending with the one dated Kirtland, September, 1831, which forms Section 64 of the Utah edition of "Doctrine and Covenants." David Whitmer says that when, in the spring of 1832, it was proposed by Smith, Rigdon, and others to publish these revelations, they were earnestly advised by other members of the church not to do so, as it would be dangerous to let the world get hold of them; and so it proved. But Smith declared that any objector should "have his part taken out of the Tree of Life."* * It has been stated that the "Book of Commandments" was never really published, the mob destroying the sheets before it got out. But David Whitmer is a very positive witness to the contrary, saying, "I say it was printed complete (and copyrighted) and many copies distributed among the members of the church before the printing press was destroyed." Two years later, while the church was still in Kirtland, the "revelations" were again prepared for publication, this time under the title, "Doctrine and Covenants of the Church of the Latter-Day Saints, carefully selected from the revelations of God, and compiled by Joseph Smith, Jr.; Oliver Cowdery, Sidney Rigdon, F. G. Williams, proprietors." On August 17, 1835, a general assembly of the church held in the Kirtland Temple voted to accept his book as the doctrine and covenants of their faith. Ebenezer Robinson, who attended the meeting, says that the majority of those so voting "had neither time nor opportunity to examine the book for themselves; they had no means of knowing whether any alterations had been made in any of the revelations or not."* In fact, many important alterations were so made, as will be pointed out in the course of this story. One method of attempting to account for these changes has been by making the plea that parts were omitted in the Missouri editions. On this point, however, Whitmer is very positive, as quoted. * In his reminiscences in The Return. At the very start Smith's revelations failed to "come true." An amusing instance of this occurred before the Mormon Bible was published. While the "copy" was in the hands of the printer, Grandin, Joe's brother Hyrum and others who had become interested in the enterprise became impatient over Harris's delay in raising the money required for bringing out the book. Hyrum finally proposed that some of them attempt to sell the copyright in Canada, and he urged Joe to ask the Lord about doing so. Joe complied, and announced that the mission to Canada would be a success. Accordingly, Oliver Cowdery and Hiram Page made a trip to Toronto to secure a publisher, but their mission failed absolutely. This was a critical test of the faith of Joe's followers. "We were all in great trouble," says David Whitmer,* "and we asked Joseph how it was that he received a 'revelation' from the Lord for some brethren to go to Toronto and sell the copyright, and the brethren had utterly failed in their undertaking. Joseph did not know how it was, so he inquired of the Lord about it, and behold, the following 'revelation' came; through the stone: 'Some revelations are from God, some revelations are of man, and some revelations are of the Devil.'" No rule for distinguishing and separating these revelations was given; but Whitmer, whose faith in Smith's divine mission never cooled, thus disposes of the matter, "So we see that the revelation to go to Toronto and sell the copyright was not of God." Of course, a prophet whose followers would accept such an excuse was certain of his hold upon them. This incident well illustrates the kind of material which formed the nucleus of the church. * "Address to All Believers in Christ," p. 30. Smith never let the previously revealed word of the Lord protect any of his flock who afterward came in conflict with his own plans. For example: On March 8, 1831, he announced a "revelation" (Sec. 47), saying, "Behold, it is expedient in me that my servant John [Whitmer] should write and keep a regular history" of the church. John fell into disfavor in later years, and, when he refused to give up his records, Smith and Rigdon addressed a letter to him,* in connection with his dismissal, which said that his notes required correction by them before publication, "knowing your incompetency as a historian, that writings coming from your pen could not be put to press without our correcting them, or else the church must suffer reproach. Indeed, sir, we never supposed you capable of writing a history." Why the Lord did not consult Smith and Rigdon before making this appointment is one of the unexplained mysteries. * Millennial Star, Vol. XVI, p. 133. These "revelations," which increased in number from 16 in 1829 to 19 in 1830, numbered 35 in 1831, and then decreased to 16 in 1832, 13 in 1833, 5 in 1834, 2 in 1835, 3 in 1836, 1 in 1837, 8 in 1838 (in the trying times in Missouri), 1 in 1839, none in 1840, 3 in 1841, none in 1842, and 2, including the one on polygamy, in 1843. We shall see that in his latter days, in Nauvoo, Smith was allowed to issue revelations only after they had been censored by a council. He himself testified to the reckless use which he made of them, and which perhaps brought about this action. The following is a quotation from his diary:-- "May 19, 1842.--While the election [of Smith as mayor by the city council] was going forward, I received and wrote the following revelation: 'I Verily thus saith the Lord unto you my servant Joseph, by the voice of the Spirit, Hiram Kimball has been insinuating evil and forming evil opinions against you with others; and if he continue in them, he and they shall be accursed, for I am the Lord thy God, and will stand by thee and bless thee.' Which I threw across the room to Hiram Kimball, one of the counsellors." Thus it seems that there was some limit to the extent of Joe's effrontery which could be submitted to. We shall see that Brigham Young in Utah successfully resisted constant pressure that was put upon him by his flock to continue the reception of "revelations." While he was prudent enough to avoid the pitfalls that would have surrounded him as a revealer, he was crafty enough not to belittle his own authority in so doing. In his discourse on the occasion of the open announcement of polygamy, he said, "If an apostle magnifies his calling, his words are the words of eternal life and salvation to those who hearken to them, just as much so as any written revelations contained in these books" (the two Bibles and the "Doctrine and Covenants"). Hiram Page was not the only person who tried to imitate Smith's "revelations." A boy named Isaac Russell gave out such messages at Kirtland; Gladdin Bishop caused much trouble in the same way at Nauvoo; the High Council withdrew the hand of fellowship from Oliver Olney for setting himself up as a prophet; and in the same year the Times and Seasons announced a pamphlet by J. C. Brewster, purporting to be one of the lost books of Esdras, "written by the power of God." In the Times and Seasons (p. 309) will be found a report of a conference held in New York City on December 4, 1840, at which Elder Sydney Roberts was arraigned, charged with "having a revelation that a certain brother must give him a suit of clothes and a gold watch, the best that could be had; also saluting the sisters with what he calls a holy kiss." He was told that he could retain his membership if he would confess, but he declared that "he knew the revelations which he had spoken were from God." So he was thereupon "cut off." The other source of Mormon belief--the teachings of their leading men--has been no more consistent nor infallible than Smith's "revelations." Mormon preachers have been generally uneducated men, most of them ambitious of power, and ready to use the pulpit to strengthen their own positions. Many an individual elder, firm in his faith, has travelled and toiled as faithfully as any Christian missionary; but these men, while they have added to the church membership, have not made its beliefs. Smith probably originated very little of the church polity, except the doctrine of polygamy, and what is published over his name is generally the production of some of his counsellors. Section 130 of the "Book of Doctrine and Covenants," headed "Important Items of Instruction, given by Joseph the Prophet, April 2, 1843," contains the following:-- "When the Saviour shall appear, we shall see him as he is. We shall see that he is a man like ourselves.... "The Father has a body of flesh and bones as tangible as man's; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of spirit. Were it not so, the Holy Ghost could not dwell in us." An article in the Millennial Star, Vol. VI, for which the prophet vouched, contains the following:-- "The weakest child of God which now exists upon the earth will possess more dominion, more property, more subjects, and more power in glory than is possessed by Jesus Christ or by his Father; while, at the same time, Jesus Christ and his Father will have their dominion, kingdom and subjects increased in proportion." One more illustration of Smith's doctrinal views will suffice. In a funeral sermon preached in Nauvoo, March 20, 1842, he said: "As concerning the resurrection, I will merely say that all men will come from the grave as they lie down, whether old or young; there will not be 'added unto their stature one cubit,' neither taken from it. All will be raised by the power of God, having spirit in their bodies but not blood."* * Millennial Star, Vol. XIX, p. 213. In "The Latter-Day Saints' Catechism or Child's Ladder," by Elder David Moffat, Genesis v. 1, and Exodus xxxiii. 22, 23, and xxiv. 10 are cited to prove that God has the form and parts of a man. The greatest vagaries of doctrinal teachings are found during Brigham Young's reign in Utah. In the way of a curiosity the following diagram and its explanation, by Orson Hyde, may be reproduced from the Millennial Star, Vol. IX, p. 23:-- [Illustration: Order and Unity of the Kingdom of God 162] "The above diagram (not included in this etext) shows the order and unity of the Kingdom of God. The eternal Father sits at the head, crowned King of Kings and Lord of Lords. Wherever the other lines meet there sits a king and priest under God, bearing rule, authority and dominion under the Father. He is one with the Father because his Kingdom is joined to his Father's and becomes part of it.... It will be seen by the above diagram that there are kingdoms of all sizes, an infinite variety to suit all grades of merit and ability. The chosen vessels of God are the kings and priests that are placed at the heads of their kingdoms. They have received their washings and anointings in the Temple of God on earth." Young's ambition was not to be satisfied until his name was connected with some doctrine peculiarly his own. Accordingly, in a long sermon preached in the Tabernacle on April 9, 1852, he made this announcement (the italics and capitals follow the official report):-- "Now hear it, O inhabitants of the earth, Jew and Gentile, saint and sinner. When our father Adam came into the Garden of Eden, he came into it with a CELESTIAL BODY, and brought Eve, ONE OF HIS WIVES, with him. He helped to make and organize this world. He is MICHAEL, the ARCHANGEL, the ANCIENT OF DAYS, about whom holy men have written and spoken.* HE is our FATHER and our GOD, AND THE ONLY GOD WITH WHOM 'WE' HAVE TO DO... Every man upon the earth, professing Christians or non-professing, must hear it and WILL KNOW IT SOONER OR LATER.... I could tell you much more about this; but were I to tell you the whole truth, blasphemy would be nothing to it, in the estimation of the superstitious and over righteous of mankind.... Jesus, our Elder Brother, was begotten in the flesh by the same character that was in the Garden of Eden, and who is our Father in heaven."** * Young, in a public discourse on October 23, 1853, declared that he rejected the story of Adam's creation as "baby stories my mother taught me when I was a child." But the Mormon Bible (2 Nephi ii. 18-22) tells the story of Adam's fall. ** Journal of Discourses, VOL I, pp. 50, 51. This doctrine was made a leading point of difference between the Utah church and the Reorganized Church, when the latter was organized, but it is no longer defended even in Utah. The Deseret Evening News of March 21, 1900, said on this point, "That which President Young set forth in the discourse referred to is not preached either to the Latter-Day Saints or to the world as a part of the creed of the church." Young never hesitated to rebuke an associate whose preaching did not suit him. In a discourse in Salt Lake City, on March 8, 1857, he rebuked Orson Pratt, one of the ablest of the church writers, declaring that Pratt did not "know enough to keep his foot out of it, but drowns himself in his philosophy." He ridiculed his doctrine that "the devils in hell are composed of and filled with the Holy Spirit, or Holy Ghost, and possess all the knowledge, wisdom, and power of the gods," and said, "When I read some of the writings of such philosophers they make me think, 'O dear, granny, what a long tail our puss has got.'"* * Ibid., Vol. IV, p. 297. The Mormon church still holds that an existing head of that organization can always interpret the divine will regarding any question. This was never more strikingly illustrated than when Woodruff, by a mere dictum, did away with the obligatory character of polygamy. When the Mormons were under a cloud in Illinois, in 1842, John Wentworth, editor of the Chicago Democrat, applied to Smith for a statement of their belief, and received in reply a list of 13 "Articles of Faith" over Smith's signature. This statement was intended to win for them sympathy as martyrs to a simple religious belief, and it has been cited in Congress as proof of their soul purity. But as illustrating the polity of the church it is quite valueless. The doctrine of polygamy and the ceremonies of the Endowment House will be considered in their proper place. One distinctive doctrine of the church must be explained before this subject is dismissed, namely, that which calls for "baptism for the dead." This doctrine is founded on an interpretation of Corinthians xv. 29: "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" An explanation of this doctrine in the Times and Seasons of May 1, 1841, says:--"This text teaches us the important and cheering truth that the departed spirit is in a probationary state, and capable of being affected by the proclamation of the Gospel.... Christ offers pardon, peace, holiness, and eternal life to the quick and the dead, the living, on condition of faith and baptism for remission of sins; the departed, on the same condition of faith in person and baptism by a living kinsman in his behalf. It may be asked, will this baptism by proxy necessarily save the dead? We answer, no; neither will the same necessarily save the living." This doctrine was first taught to the church in Ohio. In later years, in Nauvoo, Smith seemed willing to accept its paternity, and in an article in the Times and Seasons of April 15, x 842, signed "Ed.," when he was its editor, he said that he was the first to point it out. The article shows, however, that it was doubtless written by Rigdon, as it indicates a knowledge of the practice of such baptism by the Marcionites in the second century, and of Chrysostom's explanation of it. A note on Corinthians xv. 29, in "The New Testament Commentary for English Readers," edited by Lord Bishop Ellicott of Gloucester and Bristol (London, 1878), gives the following historical sketch of the practice:-- "There have been numerous and ingenious conjectures as to the meaning of this passage. The only tenable interpretation is that there existed amongst some of the Christians at Corinth a practice of baptizing a living person in the stead of some convert who had died before that sacrament had been administered to him. Such a practice existed amongst the Marcionites in the second century, and still earlier amongst a sect called the Cerinthians. The idea evidently was that, whatever benefit flowed from baptism, might be thus vicariously secured for the deceased Christian. St. Chrysostom gives the following description of it:-- "After a catechumen (one prepared for baptism but not actually baptized) was dead, they hid a living man under the bed of the deceased; then, coming to the bed of the dead man, they spoke to him, and asked whether he would receive baptism; and, he making no answer, the other replied in his stead, and so they baptized the living for the dead: Does St. Paul then, by what he here says, sanction the superstitious practice? Certainly not. He carefully separated himself and the Corinthians, to whom he immediately addresses himself, from those who adopted this custom .... Those who do that, and disbelieve a resurrection, refute themselves. This custom possibly sprang up among the Jewish converts, who had been accustomed to something similar in their faith. If a Jew died without having been purified from some ceremonial uncleanness, some living person had the necessary ablution performed on him, and the dead were so accounted clean." Other commentators have found means to explain this text without giving it reference to a baptism for dead persons, as, for instance, that it means, "with an interest in the resurrection of the dead."* Another explanation is that by "the dead" is meant the dead Christ, as referred to in Romans vi. 3, "Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death?" * "Commentary by Bishops and Other Clergy of the Anglican Church." This doctrine was a very taking one with the uneducated Mormon converts who crowded into Nauvoo, and the church officers saw in it a means to hasten the work on the Temple. At first families would meet on the bank of the Mississippi River, and some one, of the order of the Melchisedec Priesthood, would baptize them wholesale for all their dead relatives whose names they could remember, each sex for relatives of the same. But as soon as the font in the Temple was ready for use, these baptisms were restricted to that edifice, and it was required that all the baptized should have paid their tithings. At a conference at Nauvoo in October, 1841, Smith said that those who neglected the baptism of their dead "did it at the peril of their own salvation."* * Times and Seasons, Vol. II, p. 578. The form of church government, as worked out in the early days, is set forth in the "Book of Doctrine and Covenants." The first officers provided for were the twelve apostles,* and the next the elders, priests, teachers, and deacons, Edward Partridge being announced as the first bishop in 1831. The church was loosely governed for the first years after its establishment at Kirtland. A guiding power was provided for in a revelation of March 8, 1833 (Sec. 90), when Smith was told by the Lord that Rigdon and F. G. Williams were accounted as equal with him "in holding the keys of this last kingdom." These three first held the famous office of the First Presidency, representing the Trinity. * (Sec. 18, June, 1829.) On February 17, 1834 (Sec. 102), a General High Council of twenty-four High Priests assembled at Smith's house in Kirtland and organized the High Council of the church, consisting of Twelve High Priests, with one or three Presidents, as the case might require. The office of High Priest, and the organization of a High Council were apparently an afterthought, and were added to the "revelation" after its publication in the "Book of Commandments." Other forms of organization that were from time to time decided on were announced in a revelation dated March 28, 1835 (Sec. 107), which defined the two priesthoods, Melchisedec and Aaronic, and their powers. There were to be three Presiding High Priests to form a Quorum of the Presidency of the church; a Seventy, called to preach the Gospel, who would form a Quorum equal in authority to the Quorum of the Twelve, and be presided over by seven of their number. Smith soon organized two of these Quorums of Seventies. At the time of the dedications of the Temple at Nauvoo, in 1844, there were fifteen of them, and to-day they number more than 120. Each separate church organization, as formed, was called a Stake, and each Stake had over it a Presidency, High Priests, and Council of Twelve. We find the meaning of the word "Stake" in some of Smith's earlier "revelations." Thus, in the one dated June 4, 1833, regarding the organization of the church at Kirtland, it was said, "It is expedient in me that this Stake that I have set for the strength of Zion be made strong." Again, in one dated December 16, 1839, on the gathering of the Saints, it is stated, "I have other places which I will appoint unto them, and they shall be called Stakes for the curtains, or the strength of Zion." In Utah, to-day, the Stakes form groups of settlements, and are generally organized on county lines. The prophet made a substantial provision for his father, founding for him the office of Patriarch, in accordance with an unpublished "revelation." The principal business of the Patriarch was to dispense "blessings," which were regarded by the faithful as a sort of charm, to ward off misfortune. Joseph, Sr., awarded these blessings without charge when he began dispensing them at Kirtland, but a High Council held there in 1835 allowed him $10 a week while blessing the church. After his formal anointing in 1836 he was known as Father Smith, and the next year his salary was made $1.50 a day.* Hyrum became Patriarch when his father died in 1840, his brother William succeeded him, his Uncle John came next, and his Uncle Joseph after John. Patriarchal blessings were advertised in the Mormon newspaper in Nauvoo like other merchandise. They could be obtained in writing, and contained promises of almost anything that a man could wish, such as freedom from poverty and disease, life prolonged until the coming of Christ, etc.** In 1875 the price of a blessing in Utah had risen to $2. The office of Patriarch is still continued, with one chief Patriarch, known as Patriarch of the Church, and subordinate Patriarchs in the different Stakes. The position of Patriarch of the church has always been regarded as a hereditary one, and bestowed on some member of the Smith family, as it is to-day. * The departure of the Patriarch from Ohio was somewhat dramatic. As his wife tells the story in her book, the old man was taken by a constable before a justice of the peace on a charge of performing the marriage service without any authority, and was fined $3000, and sentenced to the penitentiary in default of payment. Through the connivance of the constable, who had been a Mormon, the prisoner was allowed to leap out of a window, and he remained in hiding at New Portage until his family were ready to start for Missouri. The revelation of January 19, 1841, announced that he was then sitting "with Abraham at his right hand." * Ferris's "Utah and the Mormons," p. 314, and "Wife No. 19," p. 581. BOOK II. -- IN OHIO CHAPTER I. -- THE FIRST CONVERTS AT KIRTLAND The four missionaries who had been sent to Ohio under Cowdery's leadership arrived there in October, 1830. Rigdon left Kirtland on his visit to Smith in New York State in the December following, and in January, 1831, he returned to Ohio, taking Smith with him. The party who set out for Ohio, ostensibly to preach to the Lamanites, consisted of Oliver Cowdery, Parley P. Pratt, Peter Whitmer, Jr., and Ziba Peterson, the latter one of Smith's original converts, who, it may be noted, was deprived of his land and made to work for others a year later in Missouri, because of offences against the church authorities. These men preached as they journeyed, making a brief stop at Buffalo to instruct the Indians there. On reaching Ohio, Pratt's acquaintance with Rigdon's Disciples gave him an opportunity to bring the new Bible to the attention of many people. The character of the Smiths was quite unknown to the pioneer settlers, and the story of the miraculously delivered Bible filled many of them with wonder rather than with unbelief. The missionaries began the work of organizing a church at once. Some members of Rigdon's congregation had already formed a "common stock society," and were believers in a speedy millennium, and to these the word brought by the new-comers was especially welcome. Cowdery baptized seventeen persons into the new church. Rigdon at the start denied his right to do this, and, in a debate between him and the missionaries which followed at Rigdon's house, Rigdon quoted Scripture to prove that, even if they had seen an angel, as they declared, it might have been Satan transformed. Cowdery asked if he thought that, in response to a prayer that God would show him an angel, the Heavenly Father would suffer Satan to deceive him. Rigdon replied that if Cowdery made such a request of the Heavenly Father "when He has never promised you such a thing, if the devil never had an opportunity of deceiving you before, you give him one now."* But after a brief study of the new book, Rigdon announced that he, too, had had a "revelation," declaring to him that Mormonism was to be believed. He saw in a vision all the orders of professing Christians pass before him, and all were "as corrupt as corruption itself," while the heart of the man who brought him the book was "as pure as an angel." * "It seemed to be a part of Rigdon's plan to make such a fight that, when he did surrender, the triumph of the cause that had defeated him would be all the more complete."--Kennedy, "Early Days of Mormonism." The announcement of Rigdon's conversation gave Mormonism an advertisement and a support that had a wide effect, and it alarmed the orthodox of that part of the country as they had never been alarmed before. Referring to it, Hayden says, "The force of this shock was like an earthquake when Symonds Ryder, Ezra Booth, and many others submitted to the 'New Dispensation.'" Largely through his influence, the Mormon church at Kirtland soon numbered more than one hundred members. During all that autumn and early winter crowds went to Kirtland to learn about the new religion. On Sundays the roads would be thronged with people, some in whatever vehicles they owned, some on horseback, and some on foot, all pressing forward to hear the expounders of the new Gospel and to learn the particulars of the new Bible. Pioneers in a country where there was little to give variety to their lives, they were easily influenced by any religious excitement, and the announcement of a new Bible and prophet was certain to arouse their liveliest interest. They had, indeed, inherited a tendency to religious enthusiasm, so recently had their parents gone through the excitements of the early days of Methodism, or of the great revivals of the new West at the beginning of the century, when (to quote one of the descriptions given by Henry Howe) more than twenty thousand persons assembled in one vast encampment, "hundreds of immortal beings moving to and fro, some preaching, some praying for mercy, others praising God. Such was the eagerness of the people to attend, that entire neighborhoods were forsaken, and the roads literally crowded by those pressing forward on their way to the groves."* Any new religious leader could then make his influence felt on the Western border: Dylkes, the "Leatherwood God," had found it necessary only to announce himself as the real Messiah at an Ohio campmeeting, in 1828, to build up a sect on that assumption. Freewill Baptists, Winebrennerians, Disciples, Shakers, and Universalists were urging their doctrines and confusing the minds of even the thoughtful with their conflicting views. We have seen to what beliefs the preaching of the Disciples' evangelists had led the people of the Western Reserve, and it did not really require a much broader exercise of faith (or credulity) to accept the appearance of a new prophet with a new Bible. * "Historical Collections of the Great West." While the main body of converts was made up of persons easily susceptible to religious excitement, and accustomed to have their opinions on such subjects formed for them, men of education and more or less training in theology were found among the early adherents to the new belief. It is interesting to see how the minds of such men were influenced, and this we are enabled to do from personal experiences related by some of them. One of these, John Corrill, a man of intelligence, who stayed with the church until it was driven out of Missouri, then became a member of the Missouri Legislature, and wrote a brief history of the church to the year 1839, in this pamphlet answered very clearly the question often asked by his friends, "How did you come to join the Mormons?" A copy of the new Bible was given to him by Cowdery when the missionaries, on their Western trip, passed through Ashtabula County, Ohio, where he lived. A brief reading convinced him that it was a mere money-making scheme, and when he learned that they had stopped at Kirtland, he did not entertain a doubt, that, under Rigdon's criticism, the pretensions of the missionaries would be at once laid bare. When, on the contrary, word came that Rigdon and the majority of his society had accepted the new faith, Corrill asked himself: "What does this mean? Are Elder Rigdon and these men such fools as to be duped by these impostors?" After talking the matter over with a neighbor, he decided to visit Kirtland, hoping to bring Rigdon home with him, with the idea that he might be saved from the imposition if he could be taken from the influence of the impostors. But before he reached Kirtland, Corrill heard of Rigdon's baptism into the new church. Finding Kirtland in a state of great religious excitement, he sought discussions with the leaders of the new movement, but not always successfully. Corrill started home with a "heart full of serious reflections." Were not the people of Berea nobler than the people of Thessalonica because "they searched the Scriptures daily; whether these things were so?" Might he not be fighting against God in his disbelief? He spent two or three weeks reading the Mormon Bible; investigated the bad reports of the new sect that reached him and found them without foundation; went back to Kirtland, and there convinced himself that the laying on of hands and "speaking with tongues" were inspired by some supernatural agency; admitted to himself that, accepting the words of Peter (Acts ii. 17-20), it was "just as consistent to look for prophets in this age as in any other." Smith seemed to have been a bad man, but was not Moses a fugitive from justice, as the murderer of a man whose body he had hidden in the sand, when God called him as a prophet? The story of the long hiding and final delivery of the golden plates to Smith taxed his credulity; but on rereading the Scriptures he found that books are referred to therein which they do not contain--Book of Nathan the Prophet, Book of Gad the Seer, Book of Shemaiah the Prophet, and Book of Iddo the Seer (1 Chron. xxix. 29; 2 Chron. ix. 29 and xii. 15). This convinced him that the Scriptures were not complete. Daniel and John were commanded to seal the Book. David declared (Psalms xxxv.) "that truth shall spring out of the earth," and from the earth Smith took the plates; and Ezekiel (xxxvii. 15-21) foretold the existence of two records, by means of which there shall be a gathering together of the children of Israel. It finally seemed to Corrill that the Mormon Bible corresponded with the record of Joseph referred to by Ezekiel, the Holy Bible being the record of Judah. Not fully satisfied, he finally decided, however, to join the new church, with a mental reservation that he would leave it if he ever found it to be a deception. Explaining his reasons for leaving it when he did, he says, "I can see nothing that convinces me that God has been our leader; calculation after calculation has failed, and plan after plan has been overthrown, and our prophet seemed not to know the event till too late." The two other most prominent converts to the new church in Ohio were the Rev. Ezra Booth, a Methodist preacher of more than ordinary culture, of Mantua, and Symonds Ryder, a native of Vermont, whom Alexander Campbell had converted to the Disciples' belief in 1828, and who occupied the pulpit at Hiram when called on. Booth visited Smith in 1831, with some members of his own congregation, and was so impressed by the miraculous curing of the lame arm of a woman of his party by Smith, that he soon gave in his allegiance. Ryder had always found one thing lacking in the Disciples' theology--he looked for some actual "gift of the Holy Spirit" in the way of "signs" that were to follow them that believed. He was eventually induced to announce his conversion to the new church after "he read in a newspaper, an account of the destruction of Pekin in China, and remembered that, six weeks before, a young Mormon girl had predicted the destruction of that city." This statement was made in the sermon preached at his funeral. Both of these men confessed their mistake four months later, after Booth had returned from a trip to Missouri with Smith. Among the ignorant, even the most extravagant of the claims of the Mormon leaders had influence. One man, when he heard an elder in the midst of a sermon "speak with tongues," in a language he had never heard before, "felt a sudden thrill from the back of his head down his backbone," and was converted on the spot. John D. Lee, of Catholic education, was convinced by an elder that the end of the world was near, and sold his property in Illinois for what it would bring, and moved to Far West, in order to be in the right place when the last day dawned. Lorenzo Snow, the recent President of the church, says that he was "thoroughly convinced that obedience to those [the Mormon] prophets would impart miraculous powers, manifestations, and revelations," the first manifestation of which occurred some weeks later, when he heard a sound over his head "like the rustling of silken robes, and the spirit of God descended upon me."* * Biography of Snow, by his sister Eliza. The arguments that control men's religious opinions are too varied even for classification. In a case like Mormonism they range from the really conscientious study of a Corrill to the whim of the Paumotuan, of whom Stevenson heard in the South Seas, who turned Mormon when his wife died, after being a pillar of the Catholic church for fifteen years, on the ground that "that must be a poor religion that could not save a man his wife." Any person who will examine those early defences of the Mormon faith, Parley P. Pratt's "A Voice of Warning," and Orson Pratt's "Divine Authenticity of the Book of Mormon," will find what use can be made of an insistence on the literal acceptance of the Scriptures in defending such a sect as theirs, especially with persons whose knowledge of the Scriptures is much less than their reverence for them. Professor J. B. Turner,* writing in 1842, when the early teachings of Mormonism had just had their effect in what is now styled the middle West, observed that these teachings had made more infidels than Mormon converts. This is accounted for by the fact that persons who attempted to follow the Mormon argument by studying the Scriptures, found their previous interpretation of parts of the Holy Bible overturned, and the whole book placed under a cloud. W. J. Stillman mentions a similar effect in the case of Ruskin. When they were in Switzerland, Ruskin would do no painting on Sunday, while Stillman regarded the sanctity of the first day of the week as a "theological fiction." In a discussion of the subject between them, Stillman established to Ruskin's satisfaction that there was no Scriptural authority for transferring the day of rest from the seventh to the first day of the week. "The creed had so bound him to the letter," says Stillman, "that the least enlargement of the stricture broke it, and he rejected, not only the tradition of the Sunday Sabbath, but the whole of the ecclesiastical interpretation of the texts. He said, 'If they have deceived me in this, they have probably deceived me in all.'" The Mormons soon learned that it was more profitable for them to seek converts among those who would accept without reasoning. * "Mormonism in all Ages." CHAPTER II. -- WILD VAGARIES OF THE CONVERTS The scenes at Kirtland during the first winter of the church there reached the limit of religious enthusiasm. The younger members outdid the elder in manifesting their belief. They saw wonderful lights in the air, and constantly received visions. Mounting stumps in the field, they preached to imaginary congregations, and, picking up stones, they would read on them words which they said disappeared as soon as known. At the evening prayer-meetings the laying on of hands would be followed by a sort of fit, in which the enthusiasts would fall apparently lifeless on the floor, or contort their faces, creep on their hands or knees, imitate the Indian process of killing and scalping, and chase balls of fire through the fields.* *Corrill's "Brief History of the Church," p. 16; Howe's "Mormonism Unveiled," p. 104. Some of the young men announced that they had received "commissions" to teach and preach, written on parchment, which came to them from the sky, and which they reached by jumping into the air. Howe reproduces one of these, the conclusion of which, with the seal, follows:-- "That you had a messenger tell you to go and get the other night, you must not show to any son of Adam. Obey this, and I will stand by you in all cases. My servants, obey my commandments in all cases, and I will provide. "Be ye always ready, Be ye always ready, Whenever I shall call, Be ye always ready, My seal. [Illustration: Seal 175] "There shall be something of great importance revealed when I shall call you to go: My servants, be faithful over a few things, and I will make you a ruler over many. Amen, Amen, Amen." Foolishly extravagant as these manifestations appear (Corrill says that comparatively few members indulged in them), there was nothing in them peculiar to the Mormon belief. The meetings of the Disciples, in the year of Smith's arrival in Ohio and later, when men like Campbell and Scott spoke, were swayed with the most intense religious enthusiasm. A description of the effect of Campbell's preaching at a grove meeting in the Cuyahoga Valley in 1831 says:-- "The woods were full of horses and carriages, and the hundreds already there were rapidly swelled to many thousands; all were of one race--the Yankee; all of one calling, or nearly, the farmer.... When Campbell closed, low murmurs broke and ran through the awed crowd; men and women from all parts of the vast assembly with streaming eyes came forward; young men who had climbed into small trees from curiosity, came down from conviction, and went forward for baptism."* * Riddle's "The Portrait." It is easy to cite very "orthodox" precedents for such manifestations. One of these we find in the accounts of what were called "the jerks," which accompanied a great revival in 1803, brought about by the preaching of the Rev. Joseph Badger, a Yale graduate and a Congregationalist, who was the first missionary to the Western Reserve. J. S. C. Abbott, in his history of Ohio, describing the "jerks," says:-- "The subject was instantaneously seized with spasms in every muscle, nerve and tendon. His head was thrown backward and forward, and from side to side, with inconceivable rapidity. So swift was the motion that the features could no more be discerned than the spokes of a wheel can be seen when revolving with the greatest velocity.... All were impressed with a conviction that there was something supernatural in these convulsions, and that it was opposing the spirit of God to resist them." The most extravagant enthusiasm of the Kirtland converts, and the most extravagant claims of the Mormon leaders at that time, were exceeded by the manifestations of converts in the early days of Methodism, and the miraculous occurrences testified to by Wesley himself,*--a cloud tempering the sun in answer to his prayer; his horse cured of lameness by faith; the case of a blind Catholic girl who saw plainly when her eyes rested on the New Testament, but became blind again when she took up the Mass Book. * For examples see Lecky's "England in the Nineteenth Century," Vol. III, Chap. VIII, and Wesley's "Journal." These Mormon enthusiasts were only suffering from a manifestation to which man is subject; and we can agree with a Mormon elder who, although he left the church disgusted with its extravagances, afterward remarked, "The man of religious feeling will know how to pity rather than upbraid that zeal without knowledge which leads a man to fancy that he has found the ladder of Jacob, and that he sees the angel of the Lord ascending and descending before his eyes." When Smith and Rigdon reached Kirtland they found the new church in a state of chaos because of these wild excitements, and of an attempt to establish a community of possessions, growing out of Rigdon's previous teachings. These communists held that what belonged to one belonged to all, and that they could even use any one's clothes or other personal property without asking permission. Many of the flock resented this, and anything but a condition of brotherly love resulted. Smith, in his account of the situation as they found it, says that the members were striving to do the will of God, "though some had strange notions, and false spirits had crept in among them. With a little caution and some wisdom, I soon assisted the brothers and sisters to overcome them. The plan of 'common stock,' which had existed in what was called 'the family,' whose members generally had embraced the Everlasting Gospel, was readily abandoned for the more perfect law of the Lord,"*--which the prophet at once expounded. * Millennial Star, Vol. XIV, Supt., p. 56. Smith announced that the Lord had informed him that the ravings of the converts were of the devil, and this had a deterring effect; but at an important meeting of elders to receive an endowment, some three months later, conducted by Smith himself, the spirits got hold of some of the elders. "It threw one from his seat to the floor," says Corrill. "It bound another so that for some time he could not use his limbs or speak; and some other curious effects were experienced. But by a mighty exertion, in the name of the Lord, it was exposed and shown to be of an evil source." CHAPTER III. -- GROWTH OF THE CHURCH In order not to interrupt the story of the Mormons' experiences in Ohio, leaving the first steps taken in Missouri to be treated in connection with the regular course of events in that state, it will be sufficient to say here that Cowdery, Pratt, and their two companions continued their journey as far as the western border of Missouri, in the winter of 1830 and 1831, making their headquarters at Independence, Jackson County; that, on receipt of their reports about that country, Smith and Rigdon, with others, made a trip there in June, 1831, during which the corner-stones of the City of Zion and the Temple were laid, and officers were appointed to receive money for the purchase of the land for the Saints, its division; etc. Smith and Rigdon returned to Kirtland on August 27, 1831. The growth of the church in Ohio was rapid. In two or three weeks after the arrival of the four pioneer missionaries, 127 persons had been baptized, and by the spring of 1831 the number of converts had increased to 1000. Almost all the male converts were honored with the title of elder. By a "revelation" dated February 9, 1831 (Sec. 42), all of these elders, except Smith and Rigdon, were directed to "go forth in the power of my spirit, preaching my Gospel, two by two, in my name, lifting up your voices as with the voice of a trump." This was the beginning of that extensive system of proselyting which was soon extended to Europe, which was so instrumental in augmenting the membership of the church in its earlier days, and which is still carried on with the utmost zeal and persistence. The early missionaries travelled north into Canada and through almost all the states, causing alarm even in New England by the success of their work. One man there, in 1832, reprinted at his own expense Alexander Campbell's pamphlet exposing the ridiculous features of the Mormon Bible, for distribution as an offset to the arguments of the elders. Women of means were among those who moved to Kirtland from Massachusetts. In three years after Smith and Rigdon met in Palmyra, Mormon congregations had been established in nearly all the Northern and Middle states and in some of the Southern, with baptisms of from 30 to 130 in a place.* Smith had relaxed none of his determination to be the one head of the church. As soon as he arrived in Kirtland he put forth a long "revelation" (Sec. 43) which left Rigdon no doubt of the prophet's intentions. It declared to the elders that "there is none other but Smith appointed unto you to receive commandments and revelations until he be taken," and that "none else shall be appointed unto his gift except it be through him." Not only was Smith's spiritual power thus intrenched, but his temporal welfare was looked after. "And again I say unto you," continues this mouthpiece of the Lord, "if ye desire the mysteries of the Kingdom, provide for him food and raiment and whatsoever he needeth to accomplish the work wherewith I have commanded him." In the same month came another declaration, saying (Sec. 41) "is meet that my servant Joseph Smith, Jr., should have a house built, in which to live and translate" (the Scriptures). With a streak of generosity it was added, "It is meet that my servant Sidney Rigdon should live as seemeth him good." *Turner's "Mormonism in all Ages," p. 38. The iron hand with which Smith repressed Rigdon from the date of their arrival in Ohio affords strong proof of Rigdon's complicity in the Bible plot, and of Smith's realization of the fact that he stood to his accomplice in the relation of a burglar to his mate, where the burglar has both the boodle and the secret in his possession. An illustration of this occurred during their first trip to Missouri. Rigdon and Smith did not agree about the desirability of western Missouri as a permanent abiding-place for the church. The Rev. Ezra Booth, after leaving the Mormons, contributed a series of letters on his experience with Smith to the Ohio Star of Ravenna.* In the first of these he said: "On our arrival in the western part of the state of Missouri we discovered that prophecy and visions had failed, or rather had proved false. This fact was so notorious that Mr. Rigdon himself says that 'Joseph's vision was a bad thing.'" Smith nevertheless directed Rigdon to write a description of that promised land, and, when the production did not suit him, he represented the Lord as censuring Rigdon in a "revelation" (Sec. 63):-- * Copied in Howe's "Mormonism Unveiled." "And now behold, verily I say unto you, I, the Lord, am not pleased with my servant Sidney Rigdon; he exalteth himself in his heart, and receiveth not counsel, but grieveth the spirit. Wherefore his writing is not acceptable unto the Lord; and he shall make another, and if the Lord receiveth it not, behold he standeth no longer in the office which I have appointed him." That the proud-minded, educated preacher, who refused to allow Campbell to claim the foundership of the Disciples' church, should take such a rebuke and threat of dismissal in silence from Joe Smith of Palmyra, and continue under his leadership, certainly indicates some wonderful hold that the prophet had upon him. While the travelling elders were doing successful work in adding new converts to the fold, there was beginning to manifest itself at Kirtland that "apostasy" which lost the church so many members of influence, and was continued in Missouri so far that Mayor Grant said, in Salt Lake City, in 1856, that "one-half at least of the Yankee members of this church have apostatized."* The secession of men like Booth and Ryder, and their public exposure of Smith's methods, coupled with rumors of immoral practices in the fold, were followed by the tarring and feathering of Smith and Rigdon on the night of Saturday, March 25, 1832. The story of this outrage is told in Smith's autobiography, and the details there given may be in the main accepted. * Journal of Discourses, Vol. III, p. 201. Smith and his wife were living at the house of a farmer named Johnson in Hiram township, while he and Rigdon were translating the Scriptures. Mrs. Smith had taken two infant twins to bring up, and on the night in question she and her husband were taking turns sitting up with these babies, who were just recovering from the measles. While Smith was sleeping, his wife heard a tapping on the window, but gave it no attention. The mob, believing that all within were asleep, then burst in the door, seized Smith as he lay partly dressed on a trundle bed, and rushed him out of doors, his wife crying "murder." Smith struggled as best he could, but they carried him around the house, choking him until he became unconscious. Some thirty yards from the house he saw Rigdon, "stretched out on the ground, whither they had dragged him by the heels." When they had carried Smith some thirty yards farther, some of the mob meantime asking, "Ain't ye going to kill him?" a council was held and some one asked, "Simmons, where's the tarbucket?" When the bucket was brought up they tried to force the "tarpaddle" into Smith's mouth, and also, he says, to force a phial between his teeth. He adds: "All my clothes were torn off me except my shirt collar, and one man fell on me and scratched my body with his nails like a mad cat. They then left me, and I attempted to rise, but fell again. I pulled the tar away from my lips, etc., so that I could breathe more freely, and after a while I began to recover, and raised myself up, when I saw two lights. I made my way toward one of them, and found it was father Johnson's. When I had come to the door I was naked, and the tar made me look as though I had been covered with blood; and when my wife saw me she thought I was all smashed to pieces, and fainted. During the affray abroad, the sisters of the neighborhood collected at my room. I called for a blanket; they threw me one and shut the door; I wrapped it around me and went in.... My friends spent the night in scraping and removing the tar and washing and cleansing my body, so that by morning I was ready to be clothed again.... With my flesh all scarified and defaced, I preached [that morning] to the congregation as usual, and in the afternoon of the same day baptized three individuals." Rigdon's treatment is described as still more severe. He was not only dragged over the ground by the heels, but was well covered with tar and feathers; and when Smith called on him the next day he found him delirious, and calling for a razor with which to kill his wife. All Mormon accounts of this, as well as later persecutions, attempt to make the ground of attack hostility to the Mormon religious beliefs, presenting them entirely in the light of outrages on liberty of opinion. Symonds Ryder (whom Smith accuses of being one of the mob), says that the attack had this origin: The people of Hiram had the reputation of being very receptive and liberal in their religious views. The Mormons therefore preached to them, and seemed in a fair way to win a decided success, when the leaders made their first trip to Missouri. Papers which they left behind outlining the internal system of the new church fell into the hands of some of the converts, and revealed to them the horrid fact that a plot was laid to take their property from them and place it under the control of Smith, the Prophet.... Some who had been the dupes of this deception determined not to let it pass with impunity; and, accordingly, a company was formed of citizens from Shalersville, Garretsville, and Hiram, and took Smith and Rigdon from their beds and tarred and feathered them.* * Hayden's "Early History of the Disciples' Church in the Western Reserve," p. 221. This manifestation of hostility to the leaders of the new church was only a more pronounced form of that which showed itself against Smith before he left New York State. When a man of his character and previous history assumes the right to baptize and administer the sacrament, he is certain to arouse the animosity, not only of orthodox church members, but of members of the community who are lax in their church duties. Goldsmith illustrates this kind of feeling when, in "She Stoops to Conquer," he makes one of the "several shabby fellows with punch and tobacco" in the alehouse say, "I loves to hear him, the squire sing, bekeays he never gives us nothing that's low," and another responds, "O, damn anything that's low." The Anti-Mormon feeling was intensified and broadened by the aggressiveness with which the Mormons sought for converts in the orthodox flocks. Beliefs radically different from those accepted by any of the orthodox denominations have escaped hostile opposition in this country, even when they have outraged generally accepted social customs. The Harmonists, in a body of 600, emigrated to Pennsylvania to escape the persecution to which they were subjected in Germany, purchased 5000 acres of land and organized a town; moved later to Indiana, where they purchased 25,000 acres; and ten years afterward returned to Pennsylvania, and bought 5000 acres in another place,--all the time holding to their belief in a community of goods and a speedy coming of Christ, as well as the duty of practicing celibacy,--without exciting their neighbors or arousing their enmity. The Wallingford Community in Connecticut, and the Oneida Community in New York State, practised free love among themselves without persecution, until their organizations died from natural causes. The leaders in these and other independent sects were clean men within their own rules, honest in their dealings with their neighbors, never seeking political power, and never pressing their opinions upon outsiders. An old resident of Wallingford writes to me, "The Community were, in a way, very generally respected for their high standard of integrity in all their business transactions." As we follow the career of the Mormons from Ohio to Missouri, and thence to Illinois, we shall read their own testimony about the character of their leading men, and about their view of the rights of others in each of their neighborhoods. When Horace Greeley asked Brigham Young in Salt Lake City for an explanation of the "persecutions" of the Mormons, his reply was that there was "no other explanation than is afforded by the crucifixion of Christ and the kindred treatment of God's ministers, prophets, and saints in all ages"; which led Greeley to observe that, while a new sect is always decried and traduced,--naming the Baptists, Quakers, Methodists, and Universalists,--he could not remember "that either of them was ever generally represented and regarded by the other sects of their early days as thieves, robbers, and murderers."* * "Overland Journey," p. 214. Another attempt by Rigdon to assert his independence of Smith occurred while the latter was still at Mr. Johnson's house and Rigdon was in Kirtland. The fullest account of this is found in Mother Smith's "History," pp. 204-206. She says that Rigdon came in late to a prayer-meeting, much agitated, and, instead of taking the platform, paced backward and forward on the floor. Joseph's father told him they would like to hear a discourse from him, but he replied, "The keys of the Kingdom are rent from the church, and there shall not be a prayer put up in this house this day." This caused considerable excitement, and Smith's brother Hyrum left the house, saying, "I'll put a stop to this fuss pretty quick," and, mounting a horse, set out for Johnson's and brought the prophet back with him. On his arrival, a meeting of the brethren was held, and Joseph declared to them, "I myself hold the keys of this Last Dispensation, and will forever hold them, both in time and eternity, so set your hearts at rest upon that point. All is right." The next day Rigdon was tried before a council for having "lied in the name of the Lord," and was "delivered over to the buffetings of Satan," and deprived of his license, Smith telling him that "the less priesthood he had, the better it would be for him." Rigdon, Mrs. Smith says, according to his own account, "was dragged out of bed by the devil three times in one night by the heels," and, while she does not accept this literally, she declares that "his contrition was as great as a man could well live through." After awhile he got another license. CHAPTER IV. -- GIFTS OF TONGUES AND MIRACLES In January, 1833, Smith announced a revival of the "gift of tongues," and instituted the ceremony of washing the feet.* Under the new system, Smith or Rigdon, during a meeting, would call on some brother, or sister, saying, "Father A., if you will rise in the name of Jesus Christ you can speak in tongues." The rule which persons thus called on were to follow was thus explained, "Arise upon your feet, speak or make some sound, continue to make sounds of some kind, and the Lord will make a language of it." It was not necessary that the words should be understood by the congregation; some other Mormon would undertake their interpretation. Much ridicule was incurred by the church because of this kind of revelation. Gunnison relates that when a woman "speaking in tongues" pronounced "meliar, meli, melee," it was at once translated by a young wag, "my leg, my thigh, my knee," and, when he was called before the Council charged with irreverence, he persisted in his translation, but got off with an admonition.** At a meeting in Nauvoo in later years a doubting convert delivered an address in real Choctaw, whereupon a woman jumped up and offered as a translation an account of the glories of the new Temple. * This ceremony has fallen into disuse in Utah. ** "The Mormons." p. 74. At the conference of June 4, 1831, Smith ordained Elder Wright to the high priesthood for service among the Indians, with the gift of tongues, healing the sick, etc. Wright at once declared that he saw the Saviour. At one of the sessions at Kirtland at this time, as described by an eye-witness, Smith announced that the day would come when no man would be permitted to preach unless he had seen the Lord face to face. Then, addressing Rigdon, he asked, "Sidney, have you seen the Lord?" The obedient Sidney made reply, "I saw the image of a man pass before my face, whose locks were white, and whose countenance was exceedingly fair, even surpassing all beauty that I ever beheld." Smith at once rebuked him by telling him that he would have seen more but for his unbelief. Almost simultaneously with Smith's first announcement of his prophetic powers, while working his "peek-stone" in Pennsylvania and New York, he, as we have seen, claimed ability to perform miracles, and he announced that he had cast out a devil at Colesville in 1830.* The performance of miracles became an essential part of the church work at Kirtland, and had a great effect on the superstitious converts. The elders, who in the early days labored in England, laid great stress on their miraculous power, and there were some amusing exposures of their pretences. The Millennial Star printed a long list of successful miracles dating from 1839 to 1850, including the deaf made to hear, the blind to see, dislocated bones put in place, leprosy and cholera cured, and fevers rebuked. Smith, Rigdon, and Cowdery took a leading part in this work at Kirtland.** To a man nearly dead with consumption Rigdon gave assurance that he would recover "as sure as there is a God in heaven." The man's death soon followed. When a child, whose parents had been persuaded to trust its case to Mormon prayers instead of calling a physician,*** died, Smith and Rigdon promised that it would rise from the dead, and they went through certain ceremonies to accomplish that object.**** * For particulars of this miracle, see Millennial Star, Vol. XIV, pp. 28, 32. ** While Smith was in Washington in 1840, pressing on the federal authorities the claims of the Mormons for redress for their losses in Missouri, he preached on the church doctrines. A member of Congress who heard him sent a synopsis of the discourse to his wife, and Smith printed this entire in his autobiography (Millennial Star, Vol. XVII, p. 583). Here is one passage: "He [Smith] performed no miracles. He did not pretend to possess any such power." This is an illustration of the facility with which Smith could lie, when to do so would serve his purpose. *** The Saints were early believers in faith cure. Smith, in a sermon preached in 1841, urged them "to trust in God when sick, and live by faith and not by medicine or poison" (Millennial Star, Vol. XVIII, p. 663). A coroner's jury, in an inquest over a victim of this faith in London, England, cautioned the sect against continuing this method of curing (Times and Seasons, 1842, p. 813). **** For further illustrations of miracle working, in Ohio, see Kennedy's "Early Days of Mormonism," Chap. V. The lengths to which Smith dared go in his pretensions are well illustrated in an incident of these days. Among the curiosities of a travelling showman who passed through Kirtland were some Egyptian mummies. As the golden plates from which the Mormon Bible was translated were written in "reformed Egyptian," the translator of those plates was interested in all things coming from Egypt, and at his suggestion the mummies were purchased by and for the church. On them were found some papyri which Joseph, with the assistance of Phelps and Cowdery, set about "translating." Their success was great, and Smith was able to announce: "We found that one of these rolls contained the writings of Abraham, another the writings of Joseph.* Truly we could see that the Lord is beginning to reveal the abundance of truth." That there might be no question about the accuracy of Smith's translation, he exhibited a certificate signed by the proprietor of the show, saying that he had exhibited the "hieroglyphic characters" to the most learned men in many cities, "and from all the information that I could ever learn or meet with, I find that of Joseph Smith, Jr., to correspond in the most minute matters." * When the papyri were shown to Josiah Quincy and Charles Francis Adams, on the occasion of their visit to Nauvoo in 1844, Joseph Smith, pointing out the inscriptions, said: "That is the handwriting of Abraham, the Father of the Faithful. This is the autograph of Moses, and these lines were written by his brother Aaron. Here we have the earliest account of the creation, from which Moses composed the first Book of Genesis."--"Figures of the Past," p. 386. Smith's autobiography contains this memorandum: "October 1, 1835. This afternoon I labored on the Egyptian alphabet in company with Brother O. Cowdery and W. W. Phelps, and during the research the principals of astronomy, as understood by Father Abraham and the Ancients, unfolded to our understanding." When he was in the height of his power in Nauvoo, Smith printed in the Times and Seasons a reproduction of these hieroglyphics accompanied by this alleged translation, of what he called "the Book of Abraham," and they were also printed in the Millennial Star.* The translation was a meaningless jumble of words after this fashion:-- * See Vol. XIX, p. 100, etc., from which the accompanying facsimile is taken. [Illustration: Egyptian Papyri 188] "In the land of the Chaldeans, at the residence of my father, I, Abraham, saw that it was needful for me to obtain another place of residence, and finding there was greater happiness and peace and rest for me, I sought for the blessings of the Fathers, and the right whereunto I should be ordained to administer the same, having been myself a follower of righteousness, desiring to be one also who possessed great knowledge, and to possess greater knowledge, and to be a greater follower of righteousness." Remy submitted a reproduction of these hieroglyphics to Theodule Deveria, of the Museum of the Louvre, in Paris, who found, of course, that Smith's purported translation was wholly fraudulent. For instance, his Abraham fastened on an altar was a representation of Osiris coming to life on his funeral couch, his officiating priest was the god Anubis, and what Smith represents to indicate an angel of the Lord is "the soul of Osiris, under the form of a hawk."* Smith's whole career offered no more brazen illustration of his impostures than this. * See "A Journey to Great Salt Lake City", by Jules Remy (1861), Note XVII. A visitor to the Kirtland Temple some years later paid Joseph's father half a dollar in order to see the Egyptian curios, which were kept in the attic of that structure. A well-authenticated anecdote, giving another illustration of Smith's professed knowledge of the Egyptian language is told by the Rev. Henry Caswall, M.A., who, after holding the Professorship of Divinity in Kemper College, in Missouri, became vicar of a church in England. Mr. Caswall, on the occasion of a visit to Nauvoo in 1842, having heard of Smith's Egyptian lore, took with him an ancient Greek manuscript of the Psalter, on parchment, with which to test the prophet's scholarship. The belief of Smith's followers in his powers was shown by their eagerness to have him see this manuscript, and their persistence in urging Mr. Caswall to wait a day for Smith's return from Carthage that he might submit it to the prophet. Mr. Caswall the next day handed the manuscript to Smith and asked him to explain its contents. After a brief examination, Smith explained: "It ain't Greek at all, except perhaps a few words. What ain't Greek is Egyptian, and what ain't Egyptian is Greek. This book is very valuable. It is a dictionary of Egyptian hieroglyphics. These figures (pointing to the capitals) is Egyptian hieroglyphics written in the reformed Egyptian. These characters are like the letters that were engraved on the golden plates."* * "The City of the Mormons," p. 36 (1842). CHAPTER V. -- SMITH'S OHIO BUSINESS ENTERPRISES When Rigdon returned to Ohio with Smith in January, 1831, it seems to have been his intention to make Kirtland the permanent headquarters of the new church. He had written to his people from Palmyra, "Be it known to you, brethren, that you are dwelling on your eternal inheritance." When Cowdery and his associates arrived in Ohio on their first trip, they announced as the boundaries of the Promised Land the township of Kirtland on the east and the Pacific Ocean on the west. Within two months of his arrival at Kirtland Smith gave out a "revelation" (Sec. 45), in which the Lord commanded the elders to go forth into the western countries and buildup churches, and they were told of a City of Refuge for the church, to be called the New Jerusalem. No definite location of this city was given, and the faithful were warned to "keep these things from going abroad unto the world." Another "revelation" of the same month (Sec. 48) announced that it was necessary for all to remain for the present in their places of abode, and directed those who had lands "to impart to the eastern brethren," and the others to buy lands, and all to save money "to purchase lands for an inheritance, even the city." The reports of those who first went to Missouri induced Smith and Rigdon, before they made their first trip to that state, to announce that the Saints would pass one more winter in Ohio. But when they had visited the Missouri frontier and realized its distance from even the Ohio border line, and the actual privations to which settlers there must submit, their zeal weakened, and they declared, "It will be many years before we come here, for the Lord has a great work for us to do in Ohio." The building of the Temple at Kirtland, and the investments in lots and in business enterprises there showed that a permanent settlement in Ohio was then decided on. Smith's first business enterprise for the church in Ohio was a general store which he opened in Hiram. This establishment has been described as "a poorly furnished country store where commerce looks starvation in the face."* The difficulty of combining the positions of prophet, head of the church, and retail merchant was naturally great. The result of the combination has been graphically pictured by no less an authority than Brigham Young. In a discourse in Salt Lake City, explaining why the church did not maintain a store there, Young said:-- * Salt Lake Herald, November 17, 1877. "You that have lived in Nauvoo, in Missouri, in Kirtland, Ohio, can you assign a reason why Joseph could not keep a store and be a merchant? Let me just give you a few reasons; and there are men here who know just how matters went in those days. Joseph goes to New York and buys $20,000 worth of goods, comes into Kirtland and commences to trade. In comes one of the brethren. Brother Joseph, let me have a frock pattern for my wife: What if Joseph says, 'No, I cannot without money.' The consequence would be, 'He is no Prophet,' says James. Pretty soon Thomas walks in. 'Brother Joseph, will you trust me for a pair of boots?' 'No, I cannot let them go without money.' 'Well,' says Thomas, 'Brother Joseph is no Prophet; I have found THAT out and I am glad of it.' After a while in comes Bill and Sister Susan. Says Bill, 'Brother Joseph, I want a shawl. I have not got any money, but I wish you to trust me a week or a fortnight.' Well, Brother Joseph thinks the others have gone and apostatized, and he don't know but these goods will make the whole church do the same, so he lets Bill have a shawl. Bill walks of with it and meets a brother. 'Well,' says he, 'what do you think of Brother Joseph?' 'O, he is a first rate man, and I fully believe he is a Prophet. He has trusted me with this shawl.' Richard says, 'I think I will go down and see if he won't trust me some.' In walks Richard. Brother Joseph, I want to trade about $20.' 'Well,'says Joseph, 'these goods will make the people apostatize, so over they go; they are of less value than the people.' Richard gets his goods. Another comes in the same way to make a trade of $25, and so it goes. Joseph was a first rate fellow with them all the time, provided he never would ask them to pay him. And so you may trace it down through the history of this people."* * Journal of Discourses, Vol. 1, p. 215. If this analysis of the flock which Smith gathered in Ohio, and which formed the nucleus of the settlements in Missouri, was not permanently recorded in an official church record, its authenticity would be vigorously assailed. Later enterprises at Kirtland, undertaken under the auspices of the church, included a steam sawmill and a tannery, both of which were losing concerns. But the speculation to which later Mormon authorities attributed the principal financial disasters of the church at Kirtland was the purchase of land and its sale as town lots.* The craze for land speculation in those days was not confined, however, to the Mormons. That was the period when the purchase of public lands of the United States seemed likely to reach no limit. These sales, which amounted to $2,300,000 in 1830, and to $4,800,000 in 1834, lumped to $14,757,600 in 1835, and to $24,877,179 in 1836. The government deposits (then made in the state banks) increased from $10,000,000 on January 1, 1835, to $41,500,000 on June 1, 1836, the increase coming from receipts from land sales. This led to that bank expansion which was measured by the growth of bank capital in this country from $61,000,000 to $200,000,000 between 1830 and 1834, with a further advance to $251,000,000. * "Real estate rose from 100 to 800 per cent and in many cases more. Men who were not thought worth $50 or $100 became purchasers of thousands. Notes (sometimes cash), deeds and mortgages passed and repassed, till all, or nearly all, supposed they had become wealthy, or at least had acquired a competence."--Messenger and Advocate, June, 1837. The Mormon leaders and their people were peculiarly liable to be led into disaster when sharing in this speculators' fever. They were, however, quick to take advantage of the spirit of the times. The Zion of Missouri lost its attractiveness to them, and on February 23, 1833, the Presidency decided to purchase land at Kirtland, and to establish there on a permanent Stake of Zion. The land purchases of the church began at once, and we find a record of one Council meeting, on March 23, 1833, at which it was decided to buy three farms costing respectively $4000, $2100, and $5000. Kirtland was laid out (on paper) with 32 streets, cutting one another at right angles, each four rods wide. This provided for 225 blocks of 20 lots each. Twenty-nine of the streets were named after Mormons. Joseph and his family appear many times in the list of conveyors of these lots. The original map of the city, as described in Smith's autobiography, provided for 24 public buildings temples, schools, etc.; no lot to contain more than one house, and that not to be nearer than 25 feet from the street, with a prohibition against erecting a stable on a house lot.* * Millennial Star, Vol. XIV, pp. 438-439. Of course this Mormon capital must have a grand church edifice, to meet Smith's views, and he called a council to decide about the character of the new meeting-house. A few of the speakers favored a modest frame building, but a majority thought a log one better suited to their means. Joseph rebuked the latter, asking, "Shall we, brethren, build a house for our God of logs?" and he straightway led them to the corner of a wheat field, where the trench for the foundation was at once begun.* No greater exhibition of business folly could have been given than the undertaking of the costly building then planned on so slender a financial foundation. * Mother Smith's "Biographical Sketches" p. 213. The corner-stone was laid on July 23, 1833, and the Temple was not dedicated until March 27, 1836. Mormon devotion certainly showed itself while this work was going on. Every male member was expected to give one-seventh of his time to the building without pay, and those who worked on it at day's wages had, in most instances, no other income, and often lived on nothing but corn meal. The women, as their share, knit and wove garments for the workmen. The Temple, which is of stone covered with a cement stucco (it is still in use), measures 60 by 80 feet on the ground, is 123 feet in height to the top of the spire, and contains two stories and an attic. The cost of this Temple was $40,000, and, notwithstanding the sacrifices made by the Saints in assisting its construction, and the schemes of the church officers to secure funds, a debt of from $15,000 to $20,000 remained upon it. That the church was financially embarrassed at the very beginning of the work is shown by a letter addressed to the brethren in Zion, Missouri, by Smith, Rigdon, and Williams, dated June 25, 1833, in which they said, "Say to Brother Gilbert that we have no power to assist him in a pecuniary point, as we know not the hour when we shall be sued for debts which we have contracted ourselves in New York."* * Millennial Star, Vol. XIV, p. 450. To understand the business crash and scandals which compelled Smith and his associates to flee from Ohio, it is necessary to explain the business system adopted by the church under them. This system began with a rule about the consecration of property. As originally published in the Evening and Morning Star, and in chapter xliv of the "Book of Commandments," this rule declared, "Thou shalt consecrate all thy properties, that which thou hast, unto me, with a covenant and a deed which cannot be broken," with a provision that the Bishop, after he had received such an irrevocable deed, should appoint every man a steward over so much of his property as would be sufficient for himself and family. In the later edition of the "Doctrine and Covenants" this was changed to read, "And behold, thou wilt remember the poor, and consecrate thy properties for their support," etc. By a "revelation" given out while the heads of the church were in Jackson County, Missouri, in April, 1832 (Sec. 82), a sort of firm was appointed, including Smith, Rigdon, Cowdery, Harris, and N. K. Whitney, "to manage the affairs of the poor, and all things pertaining to the bishopric," both in Ohio and Missouri. This firm thus assumed control of the property which "revelation" had placed in the hands of the Bishop. This arrangement was known as The Order of Enoch. Next came a "revelation" dated April 23, 1834. (Sec. 104), by which the properties of the Order were divided, Rigdon getting the place in which he was living in Kirtland, and the tannery; Harris a lot, with a command to "devote his monies for the proclaiming of my words"; Cowdery and Williams, the printing-office, with some extra lots to Cowdery; and Smith, the lot designed for the Temple, and "the inheritance on which his father resides." The building of the Temple having brought the Mormon leaders into debt, this "revelation," was designed to help them out, and it contained these further directions, in the voice of the Lord, be it remembered: "The covenants being broken through transgression, by covetousness and feigned words, therefore you are dissolved as a United Order with your brethren, that you are not bound only up to this hour unto them, only on this wise, as I said, by loan as shall be agreed by this Order in council, as your circumstances will admit, and the voice of the council direct..... "And again verily I say unto you, concerning your debts, behold it is my will that you should pay all your debts; and it is my will that you should humble yourselves before me, and obtain this blessing by your diligence and humility and the prayer of faith; and inasmuch as you are diligent and humble, and exercise the prayer of faith, behold, I will soften the hearts of those to whom you are in debt, until I shall send means unto you for your deliverance.... I give you a promise that you shall be delivered this once out of your bondage; inasmuch as you obtained a chance to loan money by hundreds, or thousands even until you shall loan enough [meaning borrow] to deliver yourselves from bondage, it is your privilege; and pledge the properties which I have put into your hands this once.... The master will not suffer his house to be broken up. Even so. Amen." It does not appear that the Mormon leaders took advantage of this authorization to borrow money on Kirtland real estate, if they could; but in 1835 they set up several mercantile establishments, finding firms in Cleveland, Buffalo, and farther east who would take their notes on six months' time. "A great part of the goods of these houses," says William Harris, "went to pay the workmen on the Temple, and many were sold on credit, so that when the notes became due the houses were not able to meet them." Smith's autobiography relates part of one story of an effort of his to secure money at this trying time, the complete details of which have been since supplied. He simply says that on July 25, 1836, in company with his brother Hyrum, Sidney Rigdon, and Oliver Cowdery, he started on a trip which brought them to Salem, Massachusetts, where "we hired a house and occupied the same during the month, teaching the people from house to house."* The Mormon of to-day, in reading his "Doctrine and Covenants," finds Section 111 very perplexing. No place of its reception is given, but it goes on to say:-- * Millennial Star, Vol. XV, p. 281. "I, the Lord your God, am not displeased with your coming this journey, notwithstanding your follies; I have much treasure in this city for you, for the benefit of Zion;... and it shall come to pass in due time, that I will give this city into your hands, that you shall have power over it, insomuch that they shall not discover your secret parts; and its wealth pertaining to gold and silver shall be yours. Concern not yourself about your debts, for I will give you power to pay them.... And inquire diligently concerning the more ancient inhabitants and founders of this city; for there are more treasures than one for you in this city." "This city" was Salem, Massachusetts, and the "revelation" was put forth to brace up the spirits of Smith's fellow-travellers. A Mormon named Burgess had gone to Kirtland with a story about a large amount of money that was buried in the cellar of a house in Salem which had belonged to a widow, and the location of which he alone knew. Smith credited this report, and looked to the treasure to assist him in his financial difficulties, and he took the persons named with him on the trip. But when they got there Burgess said that time had so changed the appearance of the houses that he could not be sure which was the widow's, and he cleared out. Smith then hired a house which he thought might be the right one,--it proved not to be,--and it was when his associates were--becoming discouraged that the ex-money-digger uttered the words quoted, to strengthen their courage. "We speak of these things with regret," says Ebenezer Robinson, who believed in the prophet's divine calling to the last.* * The Return, July, 1889. Brought face to face with apparent financial disaster, the next step taken to prevent this was the establishment of a bank. Smith told of a "revelation" concerning a bank "which would swallow up all other banks." An application for a charter was made to the Ohio legislature, but it was refused. The law of Ohio at that time provided that "all notes and bills, bonds and other securities [of an unchartered bank] shall be held and taken in all courts as absolutely void." This, however, did not deter a man of Smith's audacity, and soon came the announcement of the organization of the "Kirtland Safety Society Bank," with an alleged capital of $4,000,000. The articles of agreement had been drawn up on November 2, 1836, and Oliver Cowdery had been sent to Philadelphia to get the plates for the notes at the same time that Orson Hyde set out to the state capital to secure a charter. Cowdery took no chances of failure, and he came back not only with a plate, but with $200,000 in printed bills. To avoid the inconvenience of having no charter, the members of the Safety Society met on January 2, 1837, and reorganized under the name of the "Kirtland Society Anti-banking Company," and, in the hope of placing the bills within the law (or at least beyond its reach), the word "Bank" was changed with a stamp so that it read "Anti-BANK-ing Co.," as in the facsimile here presented. [Illustration: Bank-Note 198] W. Harris thus describes the banking scheme:-- "Subscribers for stock were allowed to pay the amount of their subscriptions in town lots at five or six times their real value; others paid in personal property at a high valuation, and some were paid in cash. When the notes were first issued they were current in the vicinity, and Smith took advantage of their credit to pay off with them the debts he and his brethren had contracted in the neighborhood for land, etc. The Eastern creditors, however, refused to take them. This led to the expedient of exchanging them for the notes of other banks. Accordingly, the Elders were sent into the country to barter off Kirtland money, which they did with great zeal, and continued the operation until the notes were not worth twelve and a half cents to the dollar."* * "Mormonism Portrayed," p. 31 Just how much of this currency was issued the records do not show. Hall says that Brigham Young, who had joined the flock at Kirtland, disposed of $10,000 worth of it in the States, and that Smith and other church officers reaped a rich harvest with it in Canada, explaining, "The credit of the bank here was good, even high."* Kidder quotes a gentleman living near Kirtland who said that the cash capital paid in was only about $5000, and that they succeeded in floating from $50,000 to $100,000. Ann Eliza, Brigham's "wife No. 19," says that her father invested everything he had but his house and shop in the bank, and lost it all. * "Abominations of Mormonism Exposed" (1852), pp. 19, 20. Cyrus Smalling, one of the Seventy at Kirtland, wrote an account of Kirtland banking operations under date of March 10, 1841, in which he said that Smith and his associates collected about $6000 in specie, and that when people in the neighborhood went to the bank to inquire about its specie reserve, "Smith had some one or two hundred boxes made, and gathered all the lead and shot the village had, or that part of it that he controlled, and filled the boxes with lead, shot, etc., and marked them $1000 each. Then, when they went to examine the vault, he had one box on a table partly filled for them to see; and when they proceeded to the vault, Smith told them that the church had $200,000 in specie; and he opened one box and they saw that it was silver; and they were seemingly satisfied, and went away for a few days until the elders were packed off in every direction to pass their paper money."* * "Mormons; or Knavery Exposed" (1841). Smith believed in specie payments to his bank, whatever might be his intentions as regards the redemption of his notes, for, in the Messenger and Advocate (pp. 441-443), following the by-laws of the Anti-banking Company, was printed a statement signed by him, saying:-- "We want the brethren from abroad to call on us and take stock in the Safety Society, and we would remind them of the sayings of the Prophet Isaiah contained in the 60th chapter, and more particularly in the 9th and 17th verses which are as follows:-- "Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God. "For brass I will bring gold, and for iron I will bring silver, etc." The Messenger and Advocate (edited by W. A. Cowdery), of July, 1837, contained a long article on the bank and its troubles, pointing out, first, that the bank was opened without a charter, being "considered a kind of joint stock association," and that "the private property of the stockholders was holden in proportion to the amount of their subscriptions for the redemption of the paper," and also that its notes were absolutely void under the state law. The editor goes on to say:-- "Previously to the commencement of discounting by the bank, large debts had been contracted for merchandise in New York and other cities, and large contracts entered into for real estate in this and adjoining towns; some of them had fallen due and must be met, or incur forfeitures of large sums. These causes, we are bound to believe, operated to induce the officers of the bank to let out larger sums than their better judgments dictated, which almost invariably fell into or passed through the hands of those who sought our ruin.... Hundreds who were enemies either came or sent their agents and demanded specie, till the officers thought best to refuse payment." This subtle explanation of the suspension of specie payments is followed with a discussion of monopolies, etc., leading up to a statement of the obligations of the Mormons in regard to the discredited bank-notes, most of which were in circulation elsewhere. To the question; "Shall we unite as one man, say it is good, and make it good by taking it on a par with gold?" he replies, "No," explaining that, owing to the fewness of the church members as compared with the world at large, "it must be confined in its circulation and par value to the limits of our own society." To the question, "Shall we then take it at its marked price for our property," he again replies, "No," explaining that their enemies had received the paper at a discount, and that, to receive it at par from them, would "give them voluntarily and with one eye open just that advantage over us to oppress, degrade and depress us." This combined financial and spiritual adviser closes his article by urging the brethren to set apart a portion of their time to the service of God, and a portion to "the study of the science of our government and the news of the day." A card which appeared in the Messenger and Advocate of August, 1837, signed by Smith, warned "the brethren and friends of the church to beware of speculators, renegades, and gamblers who are duping the unwary and unsuspecting by palming upon them those bills, which are of no worth here." The actual test of the bank's soundness had come when a request was made for the redemption of the notes. The notes seem to have been accepted freely in Pittsburg, Pennsylvania, where it was taken for granted that a cashier and president who professed to be prophets of the Lord would not give countenance to bank paper of doubtful value.* When stories about the concern reached the Pittsburg banks, they sent an agent to Kirtland with a package of the notes for redemption. Rigdon loudly asserted the stability of the institution; but when a request for coin was repeated, it was promptly refused by him on the ground that the bills were a circulating medium "for the accommodation of the public," and that to call any of them in would defeat their object.** * "Rocky Mountain Saints," p. 71. ** "Early Days of Mormonism," p. 163. Other creditors of the Mormons were now becoming active in their demands. For failing to meet a note given to the bank at Painesville, Smith, Rigdon, and N. K. Whitney were put under $8000 bonds. Smith, Rigdon, and Cowdery were called into court as indorsers of paper for one of the Mormon firms, and judgment was given against them. To satisfy a firm of New York merchants the heads of the church gave a note for $4500 secured by a mortgage on their interest in the new Temple and its contents.* The Egyptian mummies were especially excepted from this mortgage. Mother Smith describes how these relics were saved by "various stratagems" under an execution of $50 issued against the prophet. * Ibid., pp. 159-160. The scheme of calling the bank corporation an "anti-banking" society did not save the officers from prosecution under the state law. Informers against violators of the banking law received in Ohio a share of the fine imposed, and this led to the filing of an information against Rigdon and Smith in March, 1837, by one S. D. Rounds, in the Caeuga County Court, charging them with violating the law, and demanding a penalty of $1000 They were at once arrested and held in bail, and were convicted the following October. They appealed on the ground that the institution was an association and not a bank; but this plea was never ruled upon by the court, as the bank suspended payments and closed its doors in November, 1837, and, before the appeal could be argued, Smith and Rigdon had fled from the state to Missouri. CHAPTER VI. -- LAST DAYS AT KIRTLAND It is easy to understand that a church whose leaders had such views of financial responsibility as Smith's and Rigdon's, and whose members were ready to apostatize when they could not obtain credit at the prophet's store, was anything but a harmonious body. Smith was not a man to maintain his own dignity or to spare the feelings of his associates. Wilford Woodruff, describing his first sight of the prophet, at Kirtland, in 1834, said he found him with his brother Hyrum, wearing a very old hat and engaged in the sport of shooting at a mark. Woodruff accompanied him to his house, where Smith at once brought out a wolfskin, and said, "Brother Woodruff, I want you to help me tan this," and the two took off their coats and went to work at the skin.* Smith's contempt for Rigdon was never concealed. Writing of the situation at Kirtland in 1833, he spoke of Rigdon as possessing "a selfishness and independence of mind which too often manifestly destroys the confidence of those who would lay down their lives for him."** Smith was in the habit of announcing, from his lofty pulpit in the Temple, "The truth is good enough without dressing up, but brother Rigdon will now proceed to dress it up."*** Some of the new converts backed out as soon as they got a close view of the church. Elder G. A. Smith, a cousin of Joseph, in a sermon in Salt Lake City, in 1855, mentioned some incidents of this kind. One family, who had journeyed a long distance to join the church in Kirtland, changed their minds because Joseph's wife invited them to have a cup of tea "after the word of wisdom was given." Another family withdrew after seeing Joseph begin playing with his children as soon as he rested from the work of translating the Scriptures for the day. A Canadian ex-Methodist prayed so long at family worship at Father Johnson's that Joseph told him flatly "not to bray so much like a jackass." The prayer thereupon returned to Canada. * Journal of Discourses, Vol. 1, p. 101. ** Millennial Star, Vol. XIV, pp. 584-585. *** Lippincott's Magazine, August, 1880. But the discontented were not confined to new-comers. Jealousy and dissatisfaction were constantly manifesting themselves among Smith's old standbys. Written charges made against Cowdery and David Whitmer, when they were driven out of Far West, Missouri, told them: "You commenced your wickedness by heading a party to disturb the worship of the Saints in the first day of the week, and made the house of the Lord in Kirtland to be a scene of abuse and slander, to destroy the reputation of those whom the church had appointed to be their teachers, and for no other cause only that you were not the persons." In more exact terms, their offence was opposition to the course pursued by Smith. During the winter and spring of 1837, these rebels included in their list F. G. Williams, of the First Presidency, Martin Harris, D. Whitmer, Lyman E. Johnson, P. P. Pratt, and W. E. McLellin. In May, 1837, a High Council was held in Kirtland to try these men. Pratt at once objected to being tried by a body of which Smith and Rigdon were members, as they had expressed opinions against him. Rigdon confessed that he could not conscientiously try the case, Cowdery did likewise, Williams very properly withdrew, and "the Council dispersed in confusion."* It was never reassembled, but the offenders were not forgotten, and their punishment came later. * Millennial Star, Vol. XVI, p. 10. Mother Smith attributes much of the discord among the members at this time to "a certain young woman," an inmate of David Whitmer's house, who began prophesying with the assistance of a black stone. This seer predicted Smith's fall from office because of his transgressions, and that David Whitmer or Martin Harris would succeed him. Her proselytes became so numerous that a written list of them showed that "a great proportion of the church were decidedly in favor with the new party."* * "Biographical Sketches," p. 221. While Smith was thus fighting leading members of his own church, he was called upon to defend himself against a serious charge in court. A farmer near Kirtland, named Grandison Newell, received information from a seceding Mormon that Smith had directed the latter and another Mormon named Davis to kill Newell because he was a particularly open opponent of the new sect. The affidavit of this man set forth that he and Davis had twice gone to Newell's house to carry out Smith's order, and were only prevented by the absence of the intended victim. Smith was placed under $500 bonds on this charge, but on the formal hearing he was discharged on the ground of insufficient evidence.* * Fanny Brewer of Boston, in an affidavit published in 1842, declared, "I am personally acquainted with one of the employees, Davis by name, and he frankly acknowledged to me that he was prepared to do the deed under the direction of the prophet, and was only prevented by the entreaties of his wife." A rebellious spirit had manifested itself among the brethren in Missouri soon after Smith returned from his first visit to that state. W. W. Phelps questioned the prophet's "monarchical power and authority," and an unpleasant correspondence sprung up between them. As Smith did not succeed by his own pen in silencing his accusers, a conference of twelve high priests was called by him in Kirtland in January, 1833, which appointed Orson Hyde and Smith's brother Hyrum to write to the Missouri brethren. In this letter they were told plainly that, unless the rebellious spirit ceased, the Lord would seek another Zion. To Phelps the message was sent, "If you have fat beef and potatoes, eat them in singleness of heart, and not boast yourself in these things." It was, however, as a concession to this spirit of complaint, according to Ferris, that Smith announced the "revelation" which placed the church in the hands of a supreme governing body of three. Smith himself furnishes a very complete picture of the disrupted condition of the Mormons in 1838, in an editorial in the Elders' journal, dated August, of that year. The tone of the article, too, sheds further light on Smith's character. Referring to the course of "a set of creatures" whom the church had excluded from fellowship, he says they "had recourse to the foulest lying to hide their iniquity;... and this gang of horse thieves and drunkards were called upon immediately to write their lives on paper." Smith then goes on to pay his respects to various officers of the church, all of whom, it should be remembered, held their positions through "revelation" and were therefore professedly chosen directly by God. Of a statement by Warren Parish, one of the Seventy and an officer of the bank, Smith says: "Granny Parish made such an awful fuss about what was conceived in him that, night after night and day after day, he poured forth his agony before all living, as they saw proper to assemble. For a rational being to have looked at him and heard him groan and grunt, and saw him sweat and struggle, would have supposed that his womb was as much swollen as was Rebecca's when the angel told her there were two nations there." He also accuses Parish of immorality and stealing money. Here is a part of Smith's picture of Dr. W. A. Cowdery, a presiding high priest: "This poor pitiful beggar came to Kirtland a few years since with a large family, nearly naked and destitute. It was really painful to see this pious Doctor's (for such he professed to be) rags flying when he walked upon the streets. He was taken in by us in this pitiful condition, and we put him into the printing-office and gave him enormous wages, not because he could earn it, but merely out of pity.... A truly niggardly spirit manifested itself in all his meanness." Smith's old friend Martin Harris, now a high priest, and Cyrus Smalling, one of the Seventy, are lumped among Parish's "lackeys,", of whom Smith says: "They are so far beneath contempt that a notice of them would be too great a sacrifice for a gentleman to make." Of Leonard Rich, one of the seven presidents of the seventy elders, Smith says that he "was generally so drunk that he had to support himself by something to keep from falling down." J. F. Boynton and Luke Johnson, two of the Twelve, are called "a pair of young blacklegs," and Stephen Burnett, an elder, is styled "a little ignorant blockhead, whose heart was so set on money that he would at any time sell his soul for $50, and then think he had made an excellent bargain." Smith's own personal character was freely attacked, and the subject became so public that it received notice in the Elders' Journal. One charge was improper conduct toward an orphan girl whom Mrs. Smith had taken into her family. Smith's autobiography contains an account of a council held in New Portage, Ohio, in 1834, at which Rigdon accused Martin Harris of telling A. C. Russel that "Joseph drank too much liquor when he was translating the Book of Mormon," and Harris set up as a defence that "this thing occurred previous to the translating of the Book."* * Millennial Star, Vol. XV, p. 12. There was a good deal of talk concerning a confession "about a girl," which Oliver Cowdery was reported to have said that Smith made to him. Denials of this for Cowdery appeared in the Elders' Journal of July, 1838, one man's statement ending thus, "Joseph asked if he ever said to him (Oliver) that he (Joseph) confessed to any one that he was guilty of the above crime; and Oliver, after some hesitation, answered no." The Elders' Journal of August, 1838, contains a retraction by Parley P. Pratt of a letter he had written, in which he censured both Smith and Rigdon, "using great severity and harshness in regard to certain business transactions." In that letter Pratt confessed that "the whole scheme of speculation" in which the Mormon leaders were engaged was of the "devil," and he begged Smith to make restitution for having sold him, for $2000, three lots of land that did not cost Smith over $200. Not only was the moral character of Smith and other individual members of the church successfully attacked at this time, but the charge was openly made that polygamy was practised and sanctioned. In the "Book of Doctrine and Covenants," published in Kirtland in 1835, Section 101 was devoted to the marriage rite. It contained this declaration: "Inasmuch as this Church of Christ has been reproached with the crime of fornication and polygamy, we declare that we believe that one man should have one wife, and one woman one husband, except in case of death, when either is at liberty to marry again." The value of such a denial is seen in the ease with which this section was blotted out by Smith's later "revelation" establishing polygamy. An admission that even elders did practise polygamy at that time is found in a minute of a meeting of the Presidents of the Seventies, held on April 29, 1837, which made this declaration: "First, that we will have no fellowship whatever with any elder belonging to the Quorum of the Seventies, who is guilty of polygamy."* * Messenger and Advocate, p. 511. Again: The Elders' journal dated Far West, Missouri, 1838, contained a list of answers by Smith to certain questions which, in an earlier number, he had said were daily and hourly asked by all classes of people. Among these was the following: "Q. Do the Mormons believe in having more wives than one? A. No, not at the same time." (He condemns the plan of marrying within a few weeks or months of the death of the first wife.) The statement has been made that polygamy first suggested itself to Smith in Ohio, while he was translating the so-called "Book of Abraham" from the papyri found on the Egyptian mummies. This so-called translation required some study of the Old Testament, and it is not at all improbable that Smith's natural inclination toward such a doctrine as polygamy secured a foundation in his reading of the Old Testament license to have a plurality of wives. For the business troubles hanging over the community, Smith and Rigdon were held especially accountable. The flock had seen the funds confided by them to the Bishop invested partly in land that was divided among some of the Mormon leaders. Smith and Rigdon were provided with a house near the Temple, and a printing-office was established there, which was under Smith's management. Naturally, when the stock and notes of the bank became valueless, its local victims held its organizers responsible for the disaster. Mother Smith gives us an illustration of the depth of this feeling. One Sunday evening, while her husband was preaching at Kirtland, when Joseph was in Cleveland "on business pertaining to the bank," the elder Smith reflected sharply upon Warren Parish, on whom the Smiths tried to place the responsibility for the bank failure. Parish, who was present, leaped forward and tried to drag the old man out of the pulpit. Smith, Sr., appealed to Oliver Cowdery for help, but Oliver retained his seat. Then the prophet's brother William sprang to his father's assistance, and carried Parish bodily out of the church. Thereupon John Boynton, who was provided with a sword cane, drew his weapon and threatened to run it through the younger Smith. "At this juncture," says Mrs. Smith, "I left the house, not only terrified at the scene, but likewise sick at heart to see the apostasy of which Joseph had prophesied was so near at hand."* * "Biographical Sketches," p. 221. Eliza Snow gives a slightly different version of the same outbreak, describing its wind-up as follows:-- "John Boynton and others drew their pistols and bowie knives and rushed down from the stand into a congregation, Boynton saying he would blow out the brains of the first man who dared lay hands on him.... Amid screams and shrieks, the policemen in ejecting the belligerents knocked down a stove pipe, which fell helter-skelter among the people; but, although bowie knives and pistols were wrested from their owners and thrown hither and thither to prevent disastrous results, no one was hurt, and after a short but terrible scene to be enacted in a Temple of God, order was restored and the services of the day proceeded as usual."* * "Biography of Lorenzo Snow," p. 20. Smith made a stubborn defence of his business conduct. He attributed the disaster to the bank to Parish's peculation, and the general troubles of the church to "the spirit of speculation in lands and property of all kinds," as he puts it in his autobiography, wherein he alleges that "the evils were actually brought about by the brethren not giving heed to my counsel." If Smith gave any such counsel, it is unfortunate for his reputation that neither the church records nor his "revelations" contain any mention of it. The final struggle came in December, 1837, when Smith and Rigdon made their last public appearance in the Kirtland Temple. Smith was as bold and aggressive as ever, but Rigdon, weak from illness, had to be supported to his seat. An eye-witness of the day's proceedings says* that "the pathos of Rigdon's plea, and the power of his denunciation, swayed the feelings and shook the judgments of his hearers as never in the old days of peace, and, when he had finished and was led out, a perfect silence reigned in the Temple until its door had closed upon him forever. Smith made a resolute and determined battle; false reports had been circulated, and those by whom the offence had come must repent and acknowledge their sin or be cut off from fellowship in this world, and from honor and power in that to come." He not only maintained his right to speak as the head of the church, but, after the accused had partly presented their case, and one of them had given him the lie openly, he proposed a vote on their excommunication at once and a hearing of their further pleas at a later date. This extraordinary proposal led one of the accused to cry out, "You would cut a man's head off and hear him afterward." Finally it was voted to postpone the whole subject for a few days. * "Early Days of Mormonism," Kennedy, p. 169. But the two leaders of the church did not attend this adjourned session. Alarmed by rumors that Grandison Newell had secured a warrant for their arrest on a charge of fraud in connection with the affairs of the bank (unfounded rumors, as it later appeared), they fled from Kirtland on horseback on the evening of January 12, 1838, and Smith never revisited that town. In his description of their flight, Smith explained that they merely followed the direction of Jesus, who said, "When they persecute you in one city, flee ye to another." He describes the weather as extremely cold, and says, "We were obliged to secrete ourselves sometimes to elude the grasp of our pursuers, who continued their race more than two hundred miles from Kirtland, armed with pistols, etc., seeking our lives." There is no other authority for this story of an armed pursuit, and the fact seems to be that the non-Mormon community were perfectly satisfied with the removal of the mock prophet from their neighborhood. Although Kirtland continued to remain a Stake of the church, the real estate scheme of making it a big city vanished with the prophet. Foreclosures of mortgages now began; the church printing-office was first sold out by the sheriff and then destroyed by fire, and the so-called reform element took possession of the Temple. Rigdon had placed his property out of his own hands, one acre of land in Kirtland being deeded by him and his wife to their daughter. The Temple with about two acres of land adjoining was deeded by the prophet to William Marks in 1837, and in 1841 was redeeded to Smith as trustee in trust for the church. In 1862 it was sold under an order of the probate court by Joseph Smith's administrator, and conveyed the same day to one Russel Huntley, who, in 1873, conveyed it to the prophet's grandson, Joseph Smith, and another representative of the Reorganized Church (nonpolygamist). The title of the latter organization was sustained in 1880 by judge L. S. Sherman, of the Lake County Court of Common Pleas, who held that, "The church in Utah has materially and largely departed from the faith, doctrines, laws, ordinances and usages of said original Church of Jesus Christ of Latter-Day Saints, and has incorporated into its system of faith the doctrines of celestial marriage and a plurality of wives, and the doctrine of Adam-God worship, contrary to the laws and constitution of said original church," and that the Reorganized Church was the true and lawful successor to the original organization. At the general conference of the Reorganized Church, held at Lamoni, Iowa, in April, 1901, the Kirtland district reported a membership of 423 members. BOOK III. -- IN MISSOURI CHAPTER I. -- THE DIRECTIONS TO THE SAINTS ABOUT THEIR ZION The state of Missouri, to which the story of the Mormons is now transferred, was, at the time of its admission to the Union, in 1821, called "a promontory of civilization into an ocean of savagery." Wild Indian tribes occupied the practically unexplored region beyond its western boundary, and its own western counties were thinly settled. Jackson County, which in 1900 had 195,193 inhabitants, had a population of 2823 by the census of 1830, and neighboring counties not so many. It was not until 1830 that the first cabin of a white man was built in Daviess County. All this territory had been released from Indian ownership by treaty only a few years when the first Mormons arrived there. The white settler's house was a log hut, generally with a dirt floor, a mudplastered chimney, and a window without glass, a board or quilt serving to close it in time of storm or severe cold. A fireplace, with a skillet and kettle, supplied the place of a well-equipped stove. Corn was the principal grain food, and wild game supplied most of the meat. The wild animals furnished clothing as well as food; for the pioneers could not afford to pay from 15 to 25 cents a yard for calico, and from 25 to 75 cents for gingham.* Some persons indulged in homespun cloth for Sunday and festal occasions, but the common outside garments were made of dressed deerskins. Parley P. Pratt, in his autobiography, speaks of passing through a settlement where "some families were entirely dressed in skins, without any other clothing, including ladies young and old." * "When the merchants sold a calico or gingham dress pattern they threw in their profit by giving a spool of thread (two hundred yards), hooks and eyes and lining. In the thread business, however, it was only a few years after that thirty and fifty yard spools took the place of the two hundred yards."--"History of Daviess County", p. 161. The pioneer agriculturist of those days not only lacked the transportation facilities and improved agricultural appliances which have assisted the developers of the Northwest, but they did not even understand the nature and capability of the soil. The newcomers in western Missouri looked on the rich prairie land as worthless, and they almost invariably directed their course to the timber, where the soil was more easily broken up, and material for buildings was available. The first attempts to plough the prairie sod were very primitive. David Dailey made the first trial in Jackson County with what was called a "barshear plough" (drawn by from four to eight yokes of oxen), the "shear" of which was fastened to the beam. This cut the sod in one direction pretty well, but when he began to cross-furrow, the sod piled up in front of the plough and stopped his progress. Determined to see what the soil would grow, he cut holes in the sod with an axe, and in these dropped his seed. The first sod was broken in Daviess County in 1834, with a plough made to order, "to see what the prairies amounted to in the way of raising a crop." Such was the country toward which the first Mormon missionaries turned their faces. We have seen that the first intimation in the Mormon records of a movement to the West was found in Smith's order to Oliver Cowdery in 1830 to go and establish the church among the Lamanites (Indians), and that Rigdon expected that the church would remain in Ohio, when he wrote to his flock from Palmyra. The four original missionaries--Cowdery, P. P. Pratt, Peter Whitmer, and Peterson--did not stop long in Kirtland, but, taking with them Frederick G. Williams, they pushed on westward to Sandusky, Cincinnati, and St. Louis, preaching to some Indians on the way, until they reached Independence, Jackson County, Missouri, early in 1831. That county forms a part of the western border of the state, and from 1832, until the railroad took the place of wagon trains, Independence was the eastern terminus of the famous Santa Fe trail, and the point of departure for many companies destined both for Oregon and California. Pratt, describing their journey west of St. Louis, says: "We travelled on foot some three hundred miles, through vast prairies and through trackless wilds of snow; no beaten road, houses few and far between. We travelled for whole days, from morning till night, without a house or fire. We carried on our backs our changes of clothing, several books, and corn bread and raw pork."* * "Autobiography of P. P. Pratt," p. 54. The sole idea of these pioneers seemed to be to preach to the Indians. Arriving at Independence, Whitmer and Peterson went to work to support themselves as tailors, while Cowdery and Pratt crossed the border into the Indian country. The latter, however, were at once pronounced by the federal officers there to be violators of the law which forbade the settlement of white men among the Indians, and they returned to Independence, and preached thereabout during the winter. Early in February the four decided that Pratt should return to Kirtland and make a report, and he did so, travelling partly on foot, partly on horseback, and partly by steamer. As early as March, 1830, Smith had conceived the idea (or some one else for him) of a gathering of the elect "unto one place" to prepare for the day of desolation (Sec. 29). In October, 1830, the four pioneers were commanded to start "into the wilderness among the Lamanites," and on January 2, 1831, while Rigdon was visiting Smith in New York State, another "revelation" (Sec. 38) described the land of promise as "a land flowing with milk and honey, upon which there shall be no curse when the Lord cometh." This land they and their children were to possess, both "while the earth shall stand, and again in eternity." A "revelation" (Sec. 45), dated March 7, 1831, at Kirtland, called on the faithful to assemble and visit the Western countries, where they were promised an inheritance, to be called "the New Jerusalem, a land of peace, a city of refuge, a place of safety for the saints of most High God." These things they were to "keep from going abroad into the world" for the present. The manner in which the elect were told by "revelation" that they should possess their land of promise has a most important bearing on the justification of the opposition which the Missourians soon manifested toward their new neighbors. In one of these "revelations," dated Kirtland, February, 1831 (Sec. 42), Christ is represented as saying, "I will consecrate the riches of the Gentiles unto my people which are of the house of Israel." Another, in the following June (Sec. 52), which directed Smith's and Rigdon's trip, promised the elect, "If ye are faithful ye shall assemble yourselves together to rejoice upon the land in Missouri, which is the land of your inheritance, WHICH IS NOW THE LAND OF YOUR ENEMIES." Another, given while Smith was in Missouri, in August, 1831 (Sec. 59), promised to those "who have come up into this land with an eye single to My glory," that "they shall inherit the earth," and "shall receive for their reward the good things of the earth." On the same date the Saints were told that they should "open their hearts even to purchase the whole region of country as soon as time will permit,... lest they receive none inheritance save it be by the shedding of blood." It seems to have been thought wise to add to this last statement, after the return of the party to Ohio, and a "revelation" dated August, 1831 (Sec. 63), was given out, stating that the land of Zion could be obtained only "by purchase or by blood," and "as you are forbidden to shed blood, lo, your enemies are upon you, and ye shall be scourged from city to city." * Tullidge, in his "History of Salt Lake City" (1886), defining the early Mormon view of their land rights, after quoting Brigham Young's declaration to the first arrivals in Salt Lake Valley, that he (or the church) had "no land to sell," but "every man should have his land measured out to him for city and family purposes," says: "Young could with absolute propriety give the above utterances on the land question. In the early days of the church they applied to land not only owned by the United States, but within the boundaries of states of the Union." After quoting from the above-cited "revelation" the words "save they be by the shedding of blood," he explains, "The latter clause of the quotation signifies that the Mormon prophet foresaw that, unless his disciples purchased 'this whole region of country' of the unpopulated Far West of that period, the land question held between them and anti-Mormons would lead to the shedding of blood, and that they would be in jeopardy of losing their inheritance; and this was realized." As to their obligation to pay for any of the "good things" purchased of their enemies, a "revelation" dated September 11, 1831 (the month after the return from Missouri), gave this advice:-- "Behold it is said in my laws, or forbidden, to get in debt to thine enemies; "But behold it is not said at any time, that the Lord should not take when he pleased, and pay as seemeth him good. "Wherefore as ye are agents, and ye are on the Lord's errand; and whatever ye do according to the will of the Lord, it is the Lord's business, and it is the Lord's business to provide for his Saints in these last days, that they may obtain an inheritance in the land of Zion."--"Book of Commandments," Chap. 65. In the modern version of this "revelation" to be found in Sec. 64 of the "Doctrine and Covenants," the latter part of this declaration is changed to read, "And he hath set you to provide for his saints in these last days," etc. So eager were the Saints to occupy their land of Zion, when the movement started, that the word of "revelation" was employed to give warning against a hasty rush to the new possessions, and to establish a certain supervision of the emigration by the Bishop and other agents of the church. Notwithstanding this, the rush soon became embarrassing to the church authorities in Missouri, and a modified view of the Lord's promise was thus stated in the Evening and Morning Star of July, 1832, "Although the Lord has said that it is his business to provide for the Saints in these last days, he is not BOUND to do so unless we observe his sayings and keep them." Saints in the East were warned against giving away their property before moving, and urged not to come to Missouri without some means, and to bring with them cattle and improved breeds of sheep and hogs, with necessary seeds. CHAPTER II. -- SMITH'S FIRST VISITS TO MISSOURI--FOUNDING THE CITY AND THE TEMPLE On June 7, 1831, a "revelation" was given out (Sec. 52) announcing that the next conference would be held in the promised land in Missouri, and directing Smith and Rigdon to go thither, and naming some thirty elders, including John Corrill, David Whitmer, P. P. and Orson Pratt, Martin Harris, and Edward Partridge, who should also make the trip, two by two, preaching by the way. Booth says: "Only about two weeks were allowed them to make preparations for the journey, and most of them left what business they had to be closed by others. Some left large families, with the crops upon the ground."* * Howe's "Mormonism Unveiled." Smith's party left Kirtland on June 19, and arrived at Independence in the following month, journeying on foot after reaching St. Louis, a distance of about three hundred miles. Smith was delighted with the new country, with "its beautiful rolling prairies, spread out like real meadows; the varied timber of the bottoms; the plums and grapes and persimmons and the flowers; the rich soil, the horses, cattle, and hogs, and the wild game.... The season is mild and delightful nearly three quarters of the year, and as the land of Zion is situated at about equal distances from the Atlantic and Pacific Oceans, as well as from the Alleghany and Rocky Mountains, it bids fair to become one of the most blessed places on the earth."* The town of Independence then consisted of a brick courthouse, two or three stores, and fifteen or twenty houses, mostly of logs. * Smith's "Autobiography," Millennial Star, Vol. XIV. The usual "revelation" came first (Sec. 57), announcing that "this is the land of promise and the place for the City of Zion," with Independence as its centre, and the site of the Temple a lot near the courthouse. It was also declared that the land should be purchased by the Saints, "and also every tract lying westward, even unto the line running directly between Jew and Gentile" (whatever that might mean), "and also every tract bordering by the prairies." Sidney Gilbert was ordered to "plant himself" there, and establish a store, "that he might sell goods without fraud," to obtain money for the purchase of land. Edward Partridge was "to divide the Saints their inheritance," and W. W. Phelps* and Cowdery were to be printers to the church. * Phelps came from Canandaigua, New York, where, Howe says, he was an avowed infidel. He had been prominent in politics and had edited a party newspaper. Disappointed in his political ambition, he threw in his lot with the new church. Marvellous stories were at once circulated of the grandeur that was to characterize the new city, of the wealth that would be gathered there by the faithful who would survive the speedy destruction of the wicked, and of the coming of the lost tribes of Israel, who had been located near the north pole, where they had become very rich. While not tracing these declarations to Smith himself, Booth, who was one of the party, says that they were told by persons in daily intercourse with him. It is doing the prophet no injustice to say that they bear his imprint. The laying of the foundation of the City of Zion was next in order. Rigdon delivered an address in consecrating the ground, in which he enjoined them to obey all of Smith's commands. A small scrub oak tree was then cut down and trimmed, and twelve men, representing the Apostles, conveyed it to a designated place. Cowdery sought out the best stone he could find for a corner-stone, removed a little earth, and placed the stone in the excavation, delivering an address. One end of the oak tree was laid on this stone, "and there," says Booth, "was laid down the first stone and stick which are to form an essential part of the splendid City of Zion." The next day the site of the Temple was consecrated, Smith laying the cornerstone. When the ceremonies were over, the spot was merely marked by a sapling, from two sides of which the bark was stripped, one side being marked with a "T" for Temple, and the other with "ZOM," which Smith stated stood for "Zomas," the original of Zion. At the foot of this sapling lay the corner-stone--"a small stone, covered over with bushes." Such ceremonies might have been viewed with indulgence if conducted in some suburb of Kirtland. But when men had travelled hundreds of miles at Smith's command, suffering personal privations as well as submitting to pecuniary sacrifices, it was a severe test of their faith to have two small trees and t wo round stones in the wilderness offered to them as the only tangible indications of a land of plenty. Rigdon expressed dissatisfaction with the outcome, as we have seen; Booth left the church as soon as he got back to Ohio; members of the party called Cowdery and Smith imperious, and the prophet and Rigdon incurred the charge of "excessive cowardice" on the way. Smith made a second trip to Independence, leaving Ohio on April 2, 1832, and arriving there on his return the following June. His stay in Missouri this time was marked by nothing more important than his acknowledgment as President of the high priesthood by a council of the church there, and a "revelation" which declared that Zion's "borders must be enlarged, her Stakes must be strengthened." CHAPTER III. -- THE EXPULSION FROM JACKSON COUNTY--THE ARMY OF ZION The efforts of the church leaders to check too precipitate an emigration to the new Zion were not entirely successful, and, according to the Evening and Morning Star of July, 1833, the Mormons with their families then numbered more than twelve hundred, or about one-third of the total population of the county. The elders had been pushing their proselyting work throughout the States and in Canada, and the idea of a land of plenty appealed powerfully to the new believers, and especially to those of little means. The branch of the church established at Colesville, New York, numbering about sixty members, emigrated in a body and settled twelve miles from Independence. Other settlements were made in the rural districts, and the non-Mormons began to be seriously exercised over the situation. The Saints boasted openly of their future possession of the land, without making clear their idea of the means by which they would obtain title to it. An open defiance in the name of the church appeared in an article in the Evening and Morning Star for July, 1833, which contained this declaration:-- "No matter what our ideas or notions may be on the subject; no matter what foolish report the wicked may circulate to gratify an evil disposition; the Lord will continue to gather the righteous and destroy the wicked, till the sound goes forth, IT IS FINISHED." With even greater fatuity came the determination to publish the prophet's "revelations" in the form of the "Book of Commandments." Of the effect of this publication David Whitmer says, "The main reason why the printing press [at Independence] was destroyed, was because they published the 'Book of Commandments.' It fell into the hands of the world, and the people of Jackson County saw from the revelations that they were considered intruders upon the Land of Zion, as enemies of the church, and that they should be cut off out of the Land of Zion and sent away."* * "Address to All Believers in Christ," p. 54. Corrill says of the causes of friction between the Mormons and their neighbors:--* * Corrill's" Brief History of the Church," p. 19. "The church got crazy to go up to Zion, as it was then called. The rich were afraid to send up their money to purchase lands, and the poor crowded up in numbers, without having any places provided, contrary to the advice of the Bishop and others, until the old citizens began to be highly displeased. They saw their country filling up with emigrants, principally poor. They disliked their religion, and saw also that, if let alone, they would in a short time become a majority, and of course rule the county. The church kept increasing, and the old citizens became more and more dissatisfied, and from time to time offered to sell their farms and possessions, but the Mormons, though desirous, were too poor to purchase them."* * After the survey of Jackson County, Congress granted to the state of Missouri a large tract of land, the sale of which should be made for educational purposes, and the Mormons took title to several thousand acres of this, west of Independence. The active manifestation of hostility toward the new-comers by the residents of Jackson County first took shape in the spring of 1832, in the stoning of Mormon houses at night and the breaking of windows. Soon afterward a county meeting was called to take measures to secure the removal of the Mormons from that county, but nothing definite was done. The burning of haystacks, shooting into houses, etc., continued until July, 1833, when the Mormon opponents circulated a statement of their complaints, closing with a call for a meeting in the courthouse at Independence, on Saturday, July 20. The text of this manifesto, which is important as showing the spirit as well as the precise grounds of the opposition, is as follows:-- "We, the undersigned, citizens of Jackson County, believing that an important crisis is at hand, as regards our civil society, in consequence of a pretended religious sect of people that have settled, and are still settling, in our county, styling themselves Mormons, and intending, as we do, to rid our society, peaceably if we can, forcibly if we must; and believing as we do, that the arm of the civil law does not afford us a guarantee, or at least, a sufficient one, against the evils which are now inflicted upon us, and seem to be increasing, by the said religious sect, we deem it expedient and of the highest importance to form ourselves into a company for the better and easier accomplishment of our purpose--a purpose, which we deem it almost superfluous to say, is justified as well by the law of nature, as by the law of self preservation. "It is more than two years since the first of these fanatics, or knaves, (for one or the other they undoubtedly are,) made their first appearance amongst us, and, pretending as they did, and now do, to hold personal communication and converse face to face with the Most High God; to receive communications and revelations direct from heaven; to heal the sick by laying on hands; and, in short, to perform all the wonder-working miracles wrought by the inspired Apostles and Prophets of old. "We believed them deluded fanatics, or weak and designing knaves, and that they and their pretensions would soon pass away; but in this we were deceived. The arts of a few designing leaders amongst them have thus far succeeded in holding them together as a society; and, since the arrival of the first of them, they have been daily increasing in numbers; and if they had been respectable citizens in society, and thus deluded, they would have been entitled to our pity rather than our contempt and hatred; but from their appearance, from their manners, and from their conduct since their coming among us, we have every reason to fear that, with but few exceptions, they were of the very dregs of that society from which they came, lazy, idle, and vicious. This we conceive is not idle assertion, but a fact susceptible of proof, for with these few exceptions above named, they brought into our county little or no property with them, and left less behind them, and we infer that those only yoked themselves to the Mormon car who had nothing earthly or heavenly to lose by the change; and we fear that if some of the leaders amongst them had paid the forfeit due to crime, instead of being chosen ambassadors of the Most High, they would have been inmates of solitary cells. "But their conduct here stamps their characters in their true colors. More than a year since, it was ascertained that they had been tampering with our slaves, and endeavoring to rouse dissension and raise seditions amongst them. Of this their Mormon leaders were informed, and they said they would deal with any of their members who should again in like case offend. But how specious are appearances. In a late number of the Star, published in Independence by the leaders of the sect, there is an article inviting free negroes and mulattoes from other states to become Mormons, and remove and settle among us. This exhibits them in still more odious colors. It manifests a desire on the part of their society to inflict on our society an injury, that they knew would be to us entirely insupportable, and one of the surest means of driving us from the county; for it would require none of the supernatural gifts that they pretend to, to see that the introduction of such a caste amongst us would corrupt our blacks, and instigate them to bloodshed. "They openly blaspheme the Most High God, and cast contempt on His holy religion, by pretending to receive revelations direct from heaven, by pretending to speak unknown tongues by direct inspirations, and by divers pretences derogatory of God and religion, and to the utter subversion of human reason. "They declare openly that their God hath given them this county of land, and that sooner or later they must and will have the possession of our lands for an inheritance; and, in fine, they have conducted themselves on many other occasions in such a manner that we believe it a duty we owe to ourselves, our wives, and children, to the cause of public morals, to remove them from among us, as we are not prepared to give up our pleasant places and goodly possessions to them, or to receive into the bosom of our families, as fit companions for our wives and daughters, the degraded and corrupted free negroes and mulattoes that are now invited to settle among us. "Under such a state of things, even our beautiful county would cease to be a desirable residence, and our situation intolerable! We, therefore, agree that, if after timely warning, and receiving an adequate compensation for what little property they cannot take with them, they refuse to leave us in peace, as they found us--we agree to use such means as may be sufficient to remove them, and to that end we each pledge to each other our bodily powers, our lives, fortunes, and sacred honors. "We will meet at the court-house, at the Town of Independence, on Saturday next, the 20th inst., to consult ulterior movements."* * Evening and Morning Star, p. 227; Millennial Star, Vol. XIV, p. 516. Some hundreds of names were signed to this call, and the meeting of July 20 was attended by nearly five hundred persons. There is no doubt that it was a representative county gathering. P. P. Pratt says that the anti-Mormon organization, which he calls "outlaws," was "composed of lawyers, magistrates, county officers, civil and military, religious ministers, and a great number of the ignorant and uninformed portion of the population."* The language of the address adopted shows that skilled pens were not wanting in its preparation. * Pratt's "Autobiography," p. 103. The first business of the meeting was the appointment of a committee to prepare an address stating the grievances of the people with somewhat greater fulness than the manifesto above quoted. Like the latter, it conceded at the start that there was no law under which the object in view could be obtained. It characterized the Mormons as but little above the negroes as regards property or education; charged them with having exerted a "corrupting influence" on the slaves;* asserted that even the more intelligent boasted daily to the Gentiles that the Mormons would appropriate their lands for an inheritance, and that their newspaper organ taught them that the lands were to be taken by the sword. Noting the rapid increase in the immigration of members of the new church, the address, looking to a near day when they would be in a majority in the county, asked: "What would be the state of our lives and property in the hands of jurors and witnesses who do not blush to declare, and would not upon occasion hesitate to swear, that they have wrought miracles, and have been the subjects of miraculous and supernatural cures, have conversed with God and his angels, and possess and exercise the gifts of divination and of unknown tongues, and are fired with the prospect of obtaining inheritances without money and without price, may be better imagined than described." That this apprehension was not without grounds will be seen when we come to the administration of justice in Nauvoo and in Salt Lake City. * The Mormons never hesitated to change their position on the slavery question. An elder's address, published in the Evening and Morning Star of July, 1833, said: "As to slaves, we have nothing to say. In connection with the wonderful events of this age, much is doing toward abolishing slavery and colonizing the blacks in Africa." Three years later, in April, 1836 the Messenger and Advocate published a strong proslavery article, denying the right of the people of the North to interfere with the institution, and picturing the happy condition of the slaves. Orson Hyde, in the Frontier Guardian in 1850 (quoted in the Millennial Star, Vol. XIII, p. 63), said: "When a man in the Southern states embraces our faith and is the owner of slaves, the church says to him, 'If your slaves wish to remain with you, and to go with you, put them not away; but if they choose to leave you, and are not satisfied to remain with you, it is for you to sell them or to let them go free, as your own conscience may direct you. The church on this point assumes not the responsibility to direct.'" Horace Greeley quoted Brigham Young as saying to him in Salt Lake City, "We consider slavery of divine institution and not to be abolished until the curse pronounced on Ham shall have been removed from his descendants" ("Overland journey," p. 211). The address closed with these demands:-- "That no Mormon shall in future move and settle in this county. "That those now here, who shall give a definite pledge of their intention within a reasonable time to remove out of the county, shall be allowed to remain unmolested until they have sufficient time to sell their property and close their business without any material sacrifice. "That the editor of the Star (W. W. Phelps) be required forthwith to close his office and discontinue the business of printing in this county; and, as to all other stores and shops belonging to the sect, their owners must in every case strictly comply with the terms of the second article of this declaration; and, upon failure, prompt and efficient measures will be taken to close the same. "That the Mormon leaders here are required to use their influence in preventing any further emigration of their distant brethren to this county, and to counsel and advise their brethren here to comply with the above regulations. "That those who fail to comply with the requisitions be referred to those of their brethren who have the gifts of divination and of unknown tongues, to inform them of the lot that awaits them"* * Millennial Star, Vol. XIV, pp. 487-489. A recess of two hours was taken in which to permit a committee of twelve to call on Bishop Partridge, Phelps, and Gilbert, and present these terms. This committee reported that these men "declined giving any direct answer to the requisitions made of them, and wished an unreasonable time for consultation, not only with their brethren here, but in Ohio." The meeting thereupon voted unanimously that the Star printing-office should be razed to the ground, and the type and press be "secured." A report of the action of this meeting and its result was prepared by the chairman and two secretaries, and printed over their signatures in the Western Monitor of Fayette, Missouri, on August 2, 1833, and it is transferred to Smith's autobiography. It agrees with the Mormon account set forth in their later petition to Governor Dunklin. It particularized, however, that the Mormon leaders asked the committee first for three months, and then for ten days, in which to consider the demands, and were told that they could have only fifteen minutes. What happened next is thus set forth in the chairman's report:-- "Which resolution (for the razing of the Star office) was with the utmost order and the least noise and disturbance possible, forthwith carried into execution, AS ALSO SOME OTHER STEPS OF A SIMILAR TENDENCY; but no blood was spilled nor any blows inflicted." Mobs do not generally act with the "utmost order," and this one was not an exception to the rule, as an explanation of the "other steps" will make clear. The first object of attack was the printing office, a two-story brick building. This was demolished, causing a loss of $6000, according to the Mormon claims. The mob next visited the store kept by Gilbert, but refrained from attacking it on receiving a pledge that the goods would be packed for removal by the following Tuesday. They then called at the houses of some of the leading Mormons, and conducted Bishop Partridge and a man named Allen to the public square. Partridge told his captors that the saints had been subjected to persecution in all ages; that he was willing to suffer for Christ's sake, but that he would not consent to leave the country. Allen refused either to agree to depart or to deny the inspiration of the Mormon Bible. Both men were then relieved of their hats, coats, and vests, daubed with tar, and decorated with feathers. This ended the proceedings of that day, and an adjournment as announced until the following Tuesday. On Tuesday, July 23 (the date of the laying of the corner-stone of the Kirtland Temple), the Missourians gathered again in the town, carrying a red flag and bearing arms. The Mormon statement to Governor Dunklin says, "They proceeded to take some of the leading elders by force, declaring it to be their intention to whip them from fifty to five hundred lashes apiece, to demolish their dwelling houses, and let their negroes loose to go through our plantations and lay open our fields for the destruction of our crops."* The official report of the officers of the meeting** says that, when the chairman had taken his seat, a committee was appointed to wait on the Mormons at the request of the latter. * Greene, in his "Facts Relative to the Expulsion of the Mormons from the State of Missouri" (1839), says that the mob seized a number of Mormons and, at the muzzle of their guns, compelled them to confess that the Mormon Bible was a fraud. ** Millennial Star Vol. XIV, p. 500. As a result of a conference with this committee, a written agreement was entered into, signed by the committee and the Mormons named in it, to this effect: That Oliver Cowdery, W. W. Phelps, W. E. McLellin, Edward Partridge, John Wright, Simeon Carter, Peter and John Whitmer, and Harvey Whitlock, with their families, should move from the county by January 1 next, and use their influence to induce their fellow-Mormons in the county to do likewise--one half by January 1 and all by April 1--and to prevent further immigration of the brethren; John Corrill and A. S. Gilbert to remain as agents to wind up the business of the society, Gilbert to be allowed to sell out his goods on hand; no Mormon paper to be published in the county; Partridge and Phelps to be allowed to go and come after January 1, in winding up their business, if their families were removed by that time; the committee pledging themselves to use their influence to prevent further violence, and assuring Phelps that "whenever he was ready to move, the amount of all his losses in the printing house should be paid to him by the citizens." In view of this arrangement there was no further trouble for more than two months. The Mormon leaders had, however, no intention of carrying out their part of this undertaking. Corrill, in a letter to Oliver Cowdery written in December, 1833, said that the agreement was made, "supposing that before the time arrived the mob would see their error and stop the violence, or that some means might be employed so that we could stay in peace."* Oliver Cowdery was sent at once to Kirtland to advise with the church officers there. On his arrival, early in August, a council was convened, and it was decided that legal measures should be taken to establish the rights of the Saints in Missouri. Smith directed that they should neither sell their lands nor move out of Jackson County, save those who had signed the agreement.** It was also decided to send Orson Hyde and John Gould to Missouri "with advice to the Saints in their unfortunate situation through the late outrage of the mob."*** * Evening and Morning Star, January, 1834 ** Elder Williams's Letter, Millennial Star, Vol. XIV, p. 519. *** Millennial Star, Vol. XIV, p. 504. To strengthen the courage of the flock in Missouri, Smith gave forth at Kirtland, under date of August 2, 1833, a "revelation" (Sec. 97), "in answer to our correspondence with the prophet," says P. P. Pratt,* in which the Lord was represented as saying, "Surely, Zion is the city of our God, and surely Zion cannot fail, NEITHER BE MOVED OUT OF HER PLACE; for God is there, and the hand of God is there, and he has sworn by the power of his might to be her salvation and her high tower." The same "revelation" directed that the Temple should be built speedily by means of tithing, and threatened Zion with pestilence, plague, sword, vengeance, and devouring fire unless she obeyed the Lord's commands. *Pratt's "Autobiography," p. 100, The outcome of all the deliberations at Kirtland was the sending of W. W. Phelps and Orson Hyde to Jefferson City with a long petition to Governor Dunklin, setting forth the charges of the Missourians against the Mormons, and the action of the two meetings at Independence, and making a direct appeal to him for assistance, asking him to employ troops in their defence, in order that they might sue for damages, "and, if advisable, try for treason against the government." The governor sent them a written reply under date of October 19, in which, after expressing sympathy with them in their troubles, he said: "I should think myself unworthy the confidence with which I have been honored by my fellow citizens did I not promptly employ all the means which the constitution and laws have placed at my disposal to avert the calamities with which you are threatened.... No citizen, or number of citizens, have a right to take the redress of their grievances, whether real or imaginary, into their own hands. Such conduct strikes at the very existence of society." He advised the Mormons to invoke the laws in their behalf; to secure a warrant from a justice of the peace, and so test the question "whether the law can be peaceably executed or not"; if not, it would be his duty to take steps to execute it. The Mormons and their neighbors were thus brought face to face in a manner which admitted of no compromise. The situation naturally seemed rather a simple one to the governor, who was probably ignorant of the intentions and ambition of the Mormons. If he had understood the nature and weight of the objections to them, he would have understood also that he could protect them in their possessions only by maintaining a military force. His letter gave the Mormons of Jackson County new courage. They had been maintaining a waiting attitude since the meeting of July 23, but now they resumed their occupations, and began to erect more houses, and to improve their places as if for a permanent stay, and meanwhile there was no cessation of the immigration of new members from the East. Their leaders consulted four lawyers in Clay County, and arranged with them to look after their legal interests. This evident repudiation by the Mormons of their part of their agreement with the committee incensed the Jackson County people, and hostilities were resumed. On the night of October 31, a mob attacked a Mormon settlement called Big Blue, some ten miles west of Independence, damaged a number of houses, whipped some of the men, and frightened women and children so badly that they fled to the outlying country for hiding-places. On the night of November 1, Mormon houses were stoned in Independence, and the church store was broken into and its goods scattered in the street. The Mormons thereupon showed the governor's letter to a justice of the peace, and asked him for a warrant, but their accounts say that he refused one. When they took before the same officer a man whom they caught in the act of destroying their property, the justice not only refused to hold him, but granted a warrant in his behalf against Gilbert, Corrill, and two other Mormons for false imprisonment, and they were locked up.* Thrown on their own resources for defence, the Mormons now armed themselves as well as they could, and established a night picket service throughout their part of the county. On Saturday night, November 2, a second attack was made by the mob on Big Blue and, the Mormons resisting, the first "battle" of this campaign took place. A sick woman received a pistolshot wound in the head, and one of the Mormons a wound in the thigh. Parley P. Pratt and others were then sent to Lexington to procure a warrant from Circuit Judge Ryland, but, according to Pratt, he refused to grant one, and "advised us to fight and kill the outlaws whenever they came upon us."** * Corrill's letter, Evening and Morning Star, January, 1834. ** Pratt's "Autobiography," p. 105. On Monday evening, November 4, a body of Missourians who had been visiting some of the Mormon settlements came in contact with a company of Mormons who had assembled for defence, and an exchange of shots ensued, by which a number on both sides were wounded, one of the Mormons dying the next day. These conflicts increased the excitement, and the Mormons, knowing how they were outnumbered, now realized that they could not stay in Jackson County any longer, and they arranged to move. At first they decided to make their new settlement only fifty miles south of Independence, in Van Buren County, but to this the Jackson County people would not consent. They therefore agreed to move north into Clay County, between which and Jackson County the Missouri River, which there runs east, formed the boundary. Most of them went to Clay County, but others scattered throughout the other nearby counties, whose inhabitants soon let them know that their presence was not agreeable. The hasty removal of these people so late in the season was accompanied by great personal hardships and considerable pecuniary loss. The Mormons have stated the number of persons driven out at fifteen hundred, and the number of houses burned; before and after their departure, at from two hundred to three hundred. Cattle and household effects that could not be moved were sold for what they would bring, and those who took with them sufficient provisions for their immediate wants considered themselves fortunate. One party of six men and about one hundred and fifty women and children, panic-stricken by the action of the mob, wandered for several days over the prairie without even sufficient food. The banks of the Missouri River where the fugitives were ferried across presented a strange spectacle. In a pouring rain the big company were encamped there on November 7, some with tents and some without any cover, their household goods piled up around them. Children were born in this camp, and the sick had to put up with such protection as could be provided. So determined were the Jackson County people that not a Mormon should remain among them, that on November 23 they drove out a little settlement of some twenty families living about fifteen miles from Independence, compelling women and children to depart on immediate notice. The Mormons made further efforts through legal proceedings to assert their rights in Jackson County, but unsuccessfully. The governor declared that the situation did not warrant him in calling out the militia, and referred them to the courts for redress for civil injuries. In later years they appealed more than once to the federal authorities at Washington for assistance in reestablishing themselves in Jackson County,* but were informed that the matter rested with the state of Missouri. Their future bitterness toward the federal government was explained on the ground of this refusal to come to their aid. * James Hutchins, a resident of Wisconsin, addressed a long appeal "for justice" to President Grant in 1876, asking him to reinstate the Mormons in the homes from which they had been driven. Meanwhile Smith had been preparing to use the authority at his command to make good his predictions about the permanency of the church in the Missouri Zion. On December 6, 1833, he gave out a long "revelation" at Kirtland (Sec. 101), which created a great sensation among his followers. Beginning with the declaration that "I, the Lord," have suffered affliction to come on the brethren in Missouri "in consequence of their transgressions, envyings and stripes, and lustful and covetous desires," it went on to promise them as follows:-- "Zion shall not be moved out of her place, notwithstanding her children are scattered.... And, behold, there is none other place appointed than that which I have appointed; neither shall there be any other place appointed than that which I have appointed, for the work of the gathering of my saints, until the day cometh when there is found no more room for them." The "revelation" then stated the Lord's will "concerning the redemption of Zion" in the form of a long parable which contained these instructions:-- "And go ye straightway into the land of my vineyard, and redeem my vineyard, for it is mine, I have bought it with money. "Therefore get ye straightway unto my land; break down the walls of mine enemies; throw down their tower and scatter their watchmen; "And inasmuch as they gather together against you, avenge me of mine enemies, that by and by I may come with the residue of mine house and possess the land." This "revelation" was industriously circulated in printed form among the churches of Ohio and the East, and so great was the demand for copies that they sold for one dollar each. The only construction to be placed upon it was that Smith proposed to make good his predictions by means of an armed force led against the people of Missouri. This view soon had confirmation. The arrival of P. P. Pratt and Lyman Wight in Kirtland in February, 1834, was followed by a "revelation" (Sec. 103) promising an outpouring of God's wrath on those who had expelled the brethren from their Missouri possessions, and declaring that "the redemption of Zion must needs come by power," and that Smith was to lead them, as Moses led the children of Israel. In obedience to this direction there was assembled a military organization, known in church history as "The Army of Zion." Recruiters, led by Smith and Rigdon, visited the Eastern states, and by May 1 some two hundred men had assembled at Kirtland ready to march to Missouri to aid their brethren.* * There are three detailed accounts of this expedition, one in Smith's autobiography, another in H. C. Kimball's journal in Times and Seasons, Vol. 6, and another in Howe's "Mormonism Unveiled," procured from one of the accompanying sharpshooters. The Army of Zion, as it called itself, was not an impressive one in appearance. Military experience was not required of the recruits; but no one seems to have been accepted who was not in possession of a weapon and at least $5 in cash. The weapons ranged from butcher knives and rusty swords to pistols, muskets, and rifles. Smith himself carried a fine sword, a brace of pistols (purchased on six months' credit), and a rifle, and had four horses allotted to him. He had himself elected treasurer of the expedition, and to him was intrusted all the money of the men, to be disbursed as his judgment dictated. According to his own account, they were constantly threatened by enemies during their march; but they paid no attention to them, knowing that angels accompanied them as protectors, "for we saw them." As they approached Clay County a committee from Ray County called on them to inquire about their intention, and, when a few miles from Liberty, in Clay County, General Atchison and other Missourians met them and warned them not to defy popular feeling by entering that town. Accepting this advice, they took a circuitous route and camped on Rush Creek, whence Smith on June 25 sent a letter to General Atchison's committee saying that, in the interest of peace, "we have concluded that our company shall be immediately dispersed." The night before this letter was sent, cholera broke out in the camp. Smith at once attempted to perform miraculous cures of the victims, but he found actual cholera patients very different to deal with from old women with imaginary ailments, or, as he puts it, "I quickly learned by painful experience that, when the great Jehovah decrees destruction upon any people, and makes known his determination, man must not attempt to stay his hand."* There were thirteen deaths in camp, among the victims being Sidney Gilbert. * "Millennial Star, Vol. XV, p. 86. Of course, some explanation was necessary to reconcile the prophet's surrender without a battle with the "revelation" which directed the army to march and promised a victory. This came in the shape of another "revelation" (Sec. 105) which declared that the immediate redemption of the people must be delayed because of their disobedience and lack of union (especially excepting himself from this censure); that the Lord did not "require at their hands to fight the battles of Zion"; that a large enough force had not assembled at the Lord's command, and that those who had made the journey were "brought thus far for a trial of their faith." The brethren were directed not to make boasts of the judgment to come on the Missourians, but to keep quiet, and "gather together, as much in one region as can be, consistently with the feelings of the people"; to purchase all the lands in Jackson County they could, and then "I will hold the armies of Israel guiltless in taking possession of their own lands, which they have previously purchased with their monies, and of throwing down the powers of mine enemies." But first the Lord's army was to become very great. It seems incredible that any set of followers could retain faith in "revelations" at once so conflicting and so nonsensical. CHAPTER IV. -- FRUITLESS NEGOTIATIONS WITH THE JACKSON COUNTY PEOPLE Meanwhile, the Mormons in Clay County, with the assent of the natives there, had opened a factory for the manufacture of arms "to pay the Jackson mob in their own way,"* and it was rumored that both sides were supplying themselves with cannon, to make the coming contest the more determined. Governor Dunklin, fearing a further injury to the good name of the state, wrote to Colonel J. Thornton urging a compromise, and on June 10 Judge Ryland sent a communication to A. S. Gilbert, asking him to call a meeting of Mormons in Liberty for a discussion of the situation. * Millennial Star, Vol. XV, p. 68. This meeting was held on June 16, and a committee from Jackson County presented the following proposition: "That the value of the lands, and the improvements thereon, of the Mormons in Jackson County, be ascertained by three disinterested appraisers, representatives of the Mormons to be allowed freely to point out the lands claimed and the improvements; that the people of Jackson County would agree to pay the Mormons the valuation fixed by the appraisers, WITH ONE HUNDRED PER CENT ADDED, within thirty days of the award; or, the Jackson County citizens would agree to sell out their lands in that county to the Mormons on the same terms." The Mormon leaders agreed to call a meeting of their people to consider this proposition. The fifteen Jackson County committeemen, it may be mentioned, in crossing the river on their way home, were upset, and seven of them were drowned, including their chairman, J. Campbell, who was reported to have made threats against Smith. The latter thus reports the accident in his autobiography, "The angel of God saw fit to sink the boat about the middle of the river, and seven, out of the twelve that attempted to cross were drowned, thus suddenly and justly went they to their own place by water." On June 21 the Mormons gave written notice to the Jackson County people that the terms proposed were rejected, and that they were framing "honorable propositions" on their own part, which they would soon submit, adding a denial of a rumor that they intended a hostile invasion. Their objection to the terms proposed was thus stated in an editorial in the Evening and Morning Star of July, 1834, "When it is understood that the mob hold possession of a large quantity of land more than our friends, and that they only offer thirty days for the payment of the same, it will be seen that they are only making a sham to cover their past unlawful conduct." This explanation ignores entirely the offer of the Missourians to buy out the Mormons at a valuation double that fixed by the appraisers, and simply shows that they intended to hold to the idea that their promised Zion was in Jackson County, and that they would not give it up.* * The idea of returning to a Zion in Jackson County has never been abandoned by the Mormon church. Bishop Partridge took title to the Temple lot in Independence in his own name. In 1839, when the Mormons were expelled from the state, still believing that this was to be the site of the New Jerusalem, he deeded sixty-three acres of land in Jackson County, including this lot, to three small children of Oliver Cowdery. In 1848, seven years after Partridge's death, and when all the Cowdery grantees were dead, a man named Poole got a deed for this land from the heirs of the grantees, and subsequent conveyances were made under Poole's deed. In 1851 a branch of the church, under a title Church of Christ, known as Hendrickites, from Grandville Hendrick, its originator, was organized in Illinois, with a basis of belief which rejects most of the innovations introduced since 1835. Hendrick in 1864 was favored with a "revelation" which ordered the removal of his church to Jackson County. On arriving there different members quietly bought parts of the old Temple lot. In 1887 the sole surviving sister and heir of the Cowdery children executed a quit claim deed of the lot to Bishop Blakeslee of the Reorganized Church in Iowa, and that church at once began legal proceedings to establish their title. Judge Philips, of the United States Circuit Court for the Western Division of Missouri, decided the case in March, 1894, in favor of the Reorganized Church, but the United States Court of Appeals reversed this decision on the ground that the respondents had title through undisputed possession ("United States Court of Appeals Reports," Vol. XVII, p. 387). The Hendrickites in this suit were actively aided by the Utah Mormons, President Woodruff being among their witnesses. This Church of Christ has now a membership of less than two hundred. Two Mormon elders, describing their visit to Independence in 1888, said that they went to the Temple lot and prayed as follows: "O Lord, remember thy words, and let not Zion suffer forever. Hasten her redemption, and let thy name be glorified in the victory of truth and righteousness over sin and iniquity. Confound the enemies of the people and let Zion be free:"--"Infancy of the Church," Salt Lake City, 1889. On June 23 (the date of Smith's last quoted "revelation"), the Mormons presented their counter proposition in writing. It was that a board of six Mormons and six Jackson County non-Mormons should decide on the value of lands in that county belonging to "those men who cannot consent to live with us," and that they should receive this sum within a year, less the amount of damage suffered by the Mormons, the latter to be determined by the same persons. The Jackson County people replied that they would "do nothing like according to their last proposition," and expressed a hope that the Mormons "would cast an eye back of Clinton, to see if that is not a county calculated for them." Clinton was the county next north of Clay. Governor Dunklin, in his annual message to the legislature that year, expressed the opinion that "conviction for any violence committed against a Mormon cannot be had in Jackson County," and told the lawmakers it was for them to determine what amendments were necessary "to guard against such acts of violence for the future." The Mormons sent a petition in their own behalf to the legislature, which was presented by Corrill, but no action was taken. CHAPTER V. -- IN CLAY, CALDWELL, AND DAVIESS COUNTIES The counties in which the Mormons settled after leaving Jackson County were thinly populated at that time, Clay County having only 5338 inhabitants, according to the census of 1830, and Caldwell, Carroll, and Daviess counties together having only 6617 inhabitants by the census of 1840. County rivalry is always a characteristic of our newly settled states and territories, and the Clay County people welcomed the Mormons as an addition to their number, notwithstanding the ill favor in which they stood with their southern neighbors. The new-comers at first occupied what vacant cabins they could find in the southern part of the county, until they could erect houses of their own, while the men obtained such employment as was offered, and many of the women sought places as domestic servants and school-teachers. The Jackson County people were not pleased with this friendly spirit, and they not only tried to excite trouble between the new neighbors, but styled the Clay County residents "Jack Mormons," a name applied in later years in other places to non-Mormons who were supposed to have Mormon sympathies. Peace was maintained, however, for about three years. But the Mormons grew in numbers, and, as the natives realized their growth, they showed no more disposition to be in the minority than did their southern neighbors. The Mormons, too, were without tact, and they did not conceal the intention of the church to possess the land. Proof of their responsibility for what followed is found in a remark of W. W. Phelps, in a letter from Clay County to Ohio in December, 1833, that "our people fare very well, and, when they are discreet, little or no persecution is felt."* * Millennial Star, Vol. XIV, p. 646. The irritation kept on increasing, and by the spring of 1836 Clay County had become as hostile to the Mormons as Jackson County had ever been. In June, the course adopted in Jackson County to get rid of the new-comers was imitated, and a public meeting in the court house at Liberty adopted resolutions* setting forth that civil war was threatened by the rapid immigration of Mormons; that when the latter were received, in pity and kindness, after their expulsion across the river, it was understood that they would leave "whenever a respectable portion of the citizens of this county should require it," and that that time had now come. The reasons for this demand included Mormon declarations that the county was destined by Heaven to be theirs, opposition to slavery, teaching the Indians that they were to possess the land with the Saints, and their religious tenets, which, it was said, "always will excite deep prejudices against them in any populous country where they may locate." In explanations of the anti-Mormon feeling in Missouri frequent allusion is made to polygamous practices. This was not charged in any of the formal statements against them, and Corrill declares that they had done nothing there that would incriminate them under the law. The Mormons were urged to seek a new abiding-place, the territory of Wisconsin being recommended for their investigation. The resolutions confessed that "we do not contend that we have the least right, under the constitution and laws of the country, to expel them by force"; but gave as an excuse for the action taken the certainty of an armed conflict if the Mormons remained. Newly arrived immigrants were advised to leave immediately, non-landowners to follow as soon as they could gather their crops and settle up their business, and owners of forty acres to remain indefinitely, until they could dispose of their real estate without loss. * Millennial Star, Vol. XV, p. 763. The Mormons, on July 1, adopted resolutions denying the charges against them, but agreeing to leave the county. The Missourians then appointed a committee to raise money to assist the needy Saints to move. Smith and his associates in Ohio had not at that time the same interest in a Zion in Missouri that they had three years earlier, and they only expressed sorrow over the new troubles, and advised the fugitives to stop short of Wisconsin if they could. An appeal was again made by the Missouri Mormons to the governor of that state, but he now replied that if they could not convince their neighbors of their innocence, "all I can say to you is that in this republic the vox populi is the vox dei." The Mormons selected that part of Ray County from which Caldwell County was formed (just northeast of Clay County) for their new abode, and on their petition the legislature framed the new county for their occupancy. This was then almost unsettled territory, and the few inhabitants made no objection to the coming of their new neighbors. They secured a good deal of land, some by purchase, and some by entry on government sections, and began its improvement. Many of them were so poor that they had to seek work in the neighboring counties for the support of their families. Some of their most intelligent members afterward attributed their future troubles in that state to their failure to keep within their own county boundaries. As the county seat they founded a town which they named Far West, and which soon presented quite a collection of houses, both log and frame, schools, and shops. Phelps wrote in the summer of 1837, "Land cannot be had around town now much less than $10 per acre."* There were practically no inhabitants but Mormons within fifteen or twenty miles of the town,** and the Saints were allowed entire political freedom. Of the county officers, two judges, thirteen magistrates, the county clerk, and all the militia officers were of their sect. They had credit enough to make necessary loans, and, says Corrill, "friendship began to be restored between them and their neighbors, the old prejudices were fast dying away, and they were doing well, until the summer of 1838." * Messenger and Advocate, July, 1837. ** Lee's "Mormonism Unveiled," p. 53. It was in January, 1838, that Smith fled from Kirtland. He arrived in Far West in the following March; Rigdon was detained in Illinois a short time by the illness of a daughter. Smith's family went with him, and they were followed by many devoted adherents of the church, who, in order to pay church debts in Ohio and the East, had given up their property in exchange for orders on the Bishop at Far West. In other words, they were penniless. The business scandals in Ohio had not affected the reputation of the church leaders with their followers in Missouri (where the bank bills had not circulated) and Smith and Rigdon received a hearty welcome, their coming being accepted as a big step forward in the realization of their prophesied Zion. It proved, however, to be the cause of the expulsion of their followers from the state. CHAPTER VI. -- RADICAL DISSENSIONS IN THE CHURCH--ORIGIN OF THE DANITES--TITHING While the church, in a material sense, might have been as prosperous as Corrill pictured, Smith, on his arrival, found it in the throes of serious internal discord. The month before he reached Far West, W. W. Phelps and John Whitmer, of the Presidency there, had been tried before a general assembly of the church,* and almost unanimously deposed on several charges, the principal one being a claim on their part to $2000 of the church funds which they had bound the Bishop to pay to them. Whitmer was also accused of persisting in the use of tea, coffee, and tobacco. T. B. Marsh, one of the Presidents pro tem. selected in their places, in a letter to the prophet on this subject, said:-- * For the minutes of this General Assembly, and text of Marsh's letter, see Elders' Journal, July, 1838. "Had we not taken the above measures, we think that nothing could have prevented a rebellion against the whole High Council and Bishop; so great was the disaffection against the Presidents that the people began to be jealous that the whole authorities were inclined to uphold these men in wickedness, and in a little time the church undoubtedly would have gone every man his own way, like sheep without a shepherd." On April 11, Elder Bronson presented nine charges against Oliver Cowdery to the High Council, which promptly found him guilty of six of them, viz. urging vexatious lawsuits against the brethren, accusing the prophet of adultery, not attending meeting, returning to the practice of law "for the sake of filthy lucre," "disgracing the church by being connected with the bogus [counterfeiting] business, retaining notes after they had been paid," and generally "forsaking the cause of God." On this finding he was expelled from the church. Two days later David Whitmer was found guilty of unchristianlike conduct and defaming the prophet, and was expelled, and Lyman E. Johnson met the same fate.* Smith soon announced a "revelation" (Sec. 114), directing the places of the expelled to be filled by others. * For minutes of these councils, see Millennial Star, Vol. XVI, pp. 130-134. It was in the June following that the paper drawn up by Rigdon and signed by eighty-three prominent members of the church was presented to the recalcitrants, ordering them to leave the county, and painting their characters in the blackest hues.* This radical action did not meet the approval of the more conservative element, which included men like Corrill, and he soon announced that he was no longer a Mormon. Not long afterward Thomas B. Marsh, one of the original members of the High Council of Twelve in Missouri, and now President of the Twelve, and Orson Hyde, one of the original Apostles, also seceded, and both gave testimony about the Mormon schemes in Caldwell and Daviess Counties. Cowdery and Whitmer considered their lives in such danger that they fled on horseback at night, leaving their families, and after riding till daylight in a storm, reached the house of a friend, where they found refuge until their families could join them. * See p. 81 ante. For the full text of Rigdon's paper, see the "Correspondence, Orders, etc., in Relation to the Mormon Disturbances in Missouri," published by order of the Missouri legislature (1841). The most important event that followed the expulsion of leading members from the church by the High Council was the formation of that organization which has been almost ever since known as the Danites, whose dark deeds in Nauvoo were scarcely more than hinted at,* but which, under Brigham Young's authority in Utah, became a band of murderers, ready to carry out the most radical suggestion which might be made by any higher authority of the church. * Lee's "Mormonism Unveiled," p. 158. Corrill, an active member of the church in Missouri, writing in 1839 with the events fresh in his memory, said* that the members of the Danite society entered into solemn covenants to stand by one another when in difficulty, whether right or wrong, and to correct each other's wrongs among themselves, accepting strictly the mandates of the Presidency as standing next to God. He explains that "many were opposed to this society, but such was their determination and also their threatenings, that those opposed dare not speak their minds on the subject.... It began to be taught that the church, instead of God, or, rather, the church in the hands of God, was to bring about these things (judgments on the wicked), and I was told, but I cannot vouch for the truth of it, that some of them went so far as to contrive plans how they might scatter poison, pestilence, and disease among the inhabitants, and make them think it was judgments sent from God. I accused Smith and Rigdon of it, but they both denied it promptly." * "Brief History of the Church," pp. 31, 32. Robinson, in his reminiscences in the Return in later years, gave the same date of the organization of the Danites, and said that their first manifesto was the one directed against Cowdery, Whitmer, and others. We must look for the actual origin of this organization, however, to some of the prophet's instructions while still at Kirtland. In his "revelation" of August 6, 1833 (Sec. 98), he thus defined the treatment that the Saints might bestow upon their enemies: "I have delivered thine enemy into thine hands, and then if thou wilt spare him, thou shalt be rewarded for thy righteousness;... nevertheless thine enemy is in thine hands, and if thou reward him according to his works thou art justified, if he has sought thy life, and thy life is endangered by him, thine enemy is in thine hands and thou art justified." What such a license would mean to a following like Smith's can easily be understood. The next step in the same direction was taken during the exercises which accompanied the opening of the Kirtland Temple. Three days after the dedicatory services, all the high officers of the church, and the official members of the stake, to the number of about three hundred, met in the Temple by appointment to perform the washing of feet. While this was going on (following Smith's own account),* "the brethren began to prophesy blessings upon each other's heads, and cursings upon the enemies of Christ who inhabit Jackson County, Missouri, and continued prophesying and blessing and sealing them, with hosannah and amen, until nearly seven o'clock P. M. The bread and wine were then brought in. While waiting, I made the following remarks, 'I want to enter into the following covenant, that if any more of our brethren are slain or driven from their lands in Missouri by the mob, we will give ourselves no rest until we are avenged of our enemies to the uttermost.' This covenant was sealed unanimously, with a hosannah and an amen." ** * Millennial Star, Vol. XV, pp. 727-728. * "The spirit of that covenant evidently bore fruit in the Fourth of July oration of 1838 and the Mountain Meadow Massacre."--The Return, Vol. II, p. 271. The original name chosen for the Danites was "Daughters of Zion," suggested by the text Micah iv. 13: "Arise and thresh, O daughter of Zion; for I will make thine horn iron, and I will make thine hoofs brass; and thou shalt beat in pieces many people; and I will consecrate thy gain unto the Lord, and their substance unto the Lord of the whole earth." "Daughters" of anybody was soon decided to be an inappropriate designation for such a band, and they were next called "Destroying (or Flying) Angels," a title still in use in Utah days; then the "Big Fan," suggested by Jeremiah xv. 7, or Luke iii. 17; then "Brothers of Gideon," and finally "Sons of Dan" (whence the name Danites,) from Genesis xlix. 17: "Dan shall be a serpent by the way, an adder in the path, that biteth the horse's heels, so that his rider shall fall backward."* * Hyde's "Mormonism Exposed," pp. 104-105. Avard presented the text of the constitution to the court at Richmond, Missouri, during the inquiry before Judge King in November, 1838* It begins with a preamble setting forth the agreement of the members "to regulate ourselves under such laws as in righteousness shall be deemed necessary for the preservation of our holy religion, and of our most sacred rights, and the rights of our wives and children," and declaring that, "not having the privileges of others allowed to us, we have determined, like unto our fathers, to resist tyranny, whether it be in kings or in the people. It is all alike to us. Our rights we must have, and our rights we shall have, in the name of Israel's God." The President of the church and his counsellors were to hold the "executive power," and also, along with the generals and colonels of the society, to hold the "legislative powers"; this legislature to "have power to make all laws regulating the society, and regulating punishments to be administered to the guilty in accordance with the offence." Thus was furnished machinery for carrying out any decree of the officers of the church against either life or property. * Missouri "Correspondence, Orders, etc.," pp. 101-102. The Danite oath as it was administered in Nauvoo was as follows:--"In the name of Jesus Christ, the Son of God, I do solemnly obligate myself ever to regard the Prophet and the First Presidency of the Church of Jesus Christ of Latter-Day Saints as the supreme head of the church on earth, and to obey them in all things, the same as the supreme God; that I will stand by my brethren in danger or difficulty, and will uphold the Presidency, right or wrong; and that I will ever conceal, and never reveal, the secret purposes of this society, called Daughters of Zion. Should I ever do the same, I hold my life as the forfeiture, in a caldron of boiling oil."* * Bennett's "History of the Saints," p. 267. John D. Lee, who was a member of the organization, explaining their secret signs, says,* "The sign or token of distress is made by placing the right hand on the right side of the face, with the points of the fingers upward, shoving the hand upward until the ear is snug up between the thumb and forefinger." *Lee's "Mormonism Unveiled," p. 57. It has always been the policy of the Mormon church to deny to the outside world that any such organization as the Danites existed, or at least that it received the countenance of the authorities. Smith's City Council in Nauvoo made an affidavit that there was no such society there, and Utah Mormons have professed similar ignorance. Brigham Young, himself, however, gave testimony to the contrary in the days when he was supreme in Salt Lake City. In one of his discourses which will be found reported in the Deseret News (Vol. VII, p. 143) he said: "If men come here and do not behave themselves, they will not only find the Danites, whom they talk so much about, biting the horses' heels, but the scoundrels will find something biting THEIR heels. In my plain remarks I merely call things by their own names." It need only be added that the church authority has been powerful enough at any time in the history of the church to crush out such an organization if it so desired. A second organization formed about the same time, at a fully attended meeting of the Mormons of Daviess County, was called "The Host of Israel." It was presided over by captains of tens, of fifties, and of hundreds, and, according to Lee, "God commanded Joseph Smith to place the Host of Israel in a situation for defence against the enemies of God and the Church of Jesus Christ of Latter-Day Saints." Another important feature of the church rule that was established at this time was the tithing system, announced in a "revelation" (Sec. 119), which is dated July 8, 1838. This required the flock to put all their "surplus property" into the hands of the Bishop for the building of the Temple and the payment of the debts of the Presidency, and that, after that, "those who have thus been tithed, shall pay one-tenth of all their interest annually; and this shall be a standing law unto them forever." Ebenezer Robinson gives an interesting explanation of the origin of tithing. *In May, 1838, the High Council at Far West, after hearing a statement by Rigdon that it was absolutely necessary for the church to make some provision for the support of the families of all those who gave their entire time to church affairs, instructed the Bishop to deed to Smith and Rigdon an eighty-acre lot belonging to the church, and appointed a committee of three to confer with the Presidency concerning their salary for that year. Smith and Rigdon thought that $1100 would be a proper sum, and the committee reported in favor of a salary, but left the amount blank. The council voted the salaries, but this action caused such a protest from the church members that at the next meeting the resolution was rescinded. Only a few days later came this "revelation" requiring the payment of tithes, in which there was no mention of using any of the money for the poor, as was directed in the Ohio "revelation" about the consecration of property to the Bishop. * The Return, Vol. 1, p. 136. This tithing system has provided ever since the principal revenue of the church. By means of it the Temple was built at Nauvoo, and under it vast sums have been contributed in Utah. By 1878 the income of the church by this source was placed at $1,000,000 a year,* and during Brigham Young's administration the total receipts were estimated at $13,000,000. We shall see that Young made practically no report of the expenditure of this vast sum that passed into his control. To Horace Greeley's question, "What is done with the proceeds of this tithing?" Young replied, "Part of it is devoted to building temples and other places of worship, part to helping the poor and needy converts on their way to this country, and the largest portion to the support of the poor among the Saints." * Salt Lake Tribune, June 25, 1879. As the authority of the church over its members increased, the regulation about the payment of tithes was made plainer and more severe. Parley P. Pratt, in addressing the General Conference in Salt Lake City in October, 1849, said, "To fulfil the law of tithing, a man should make out and lay before the Bishop a schedule of all his property, and pay him one-tenth of it. When he hath tithed his principal once, he has no occasion to tithe again; but the next year he must pay one-tenth of his increase, and one-tenth of his time, of his cattle, money, goods, and trade; and, whatever use we put it to, it is still our own, for the Lord does not carry it away with him to heaven."* Millennial Star, Vol. XII, p. 134. The Seventh General Epistle to the church (September, 1851) made this statement, "It is time that the Saints understood that the paying of their tithing is a prominent portion of the labor which is allotted to them, by which they are to secure a future residence in the heaven they are seeking after."* This view was constantly presented to the converts abroad. * Ibid., Vol. XIV, p. 18. At the General Conference in Salt Lake City on September 8, 1850, Brigham Young made clear his radical view of tithing--a duty, he declared, that few had lived up to. Taking the case of a supposed Mr. A, engaged in various pursuits (to represent the community), starting with a capital of $100,000 he must surrender $10,000 of this as tithing. With his remaining $90,000 he gains $410,000; $41,000 of this gain must be given into the storehouse of the Lord. Next he works nine days with his team; the tenth day's work is for the church, as is one-tenth of the wheat he raises, one-tenth of his sheep, and one-tenth of his eggs.* * Ibid., Vol. XIII, p. 21. Under date of July 18, came another "revelation" (Sec. 120), declaring that the tithings "shall be disposed of by a Council, composed of the First Presidency of my church, and of the Bishop and his council, and by my High Council." The first meeting of this body decided "that the First Presidency should keep all their property that they could dispose of to advantage for their support, and the remainder be put into the hands of the Bishop, according to the commandments."* The coolness of this proceeding in excepting Smith and Rigdon from the obligation to pay a tithe is worthy of admiration. * Ibid., Vol. XVI, p. 204. CHAPTER VII. -- BEGINNING OF ACTIVE HOSTILITIES Smith had shown his dominating spirit as soon as he arrived at Far West. In April, 1838, he announced a "revelation" (Sec. 115), commanding the building of a house of worship there, the work to begin on July 4, the speedy building up of that city, and the establishment of Stakes in the regions round about. This last requirement showed once more Smith's lack of judgment, and it became a source of irritation to the non-Mormons, as it was thought to foreshadow a design to control the neighboring counties. Hyde says that Smith and Rigdon deliberately planned the scattering of the Saints beyond the borders of Clay County with a view to political power.* * Hyde's "Mormonism," p. 203. In accordance with this scheme, a "revelation" of May 19 (Sec. 116), directed the founding of a town on Grand River in Daviess County, twenty-five miles northwest of Far West. This settlement was to be called "Adam-ondi-Ahman," "because it is the place where Adam shall come to visit his people, or the Ancient of Days shall sit, as spoken of by Daniel the Prophet." The "revelation" further explains that, three years before his death, Adam called a number of high priests and all of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there blessed them. Lee (who, following the common pronunciation, writes the name "Adam-on-Diamond") expresses the belief, which Smith instilled into his followers, that it "was at the point where Adam came and settled and blessed his posterity, after being driven from the Garden of Eden. There Adam and Eve tarried for several years, and engaged in tilling the soil." By order of the Presidency, another town was started in Carroll County, where the Saints had been living in peace. Immediately the new settlement was looked upon as a possible rival of Gallatin, the county seat, and the non-Mormons made known their objections. * "Mormonism Unveiled," p. 91. With Smith and Rigdon on the ground, if these men had had any tact, or any purpose except to enforce Mormon supremacy in whatever part of Missouri they chose to call Zion, the troubles now foreshadowed might easily have been prevented. Every step they took, however, was in the nature of a defiance. The sermons preached to the Mormons that summer taught them that they would be able to withstand, not only the opposition of the Missourians, but of the United States, if this should be put to the test.* * Corrill's "Brief History of the Church," p. 29. The flock in and around Far West were under the influence of such advice when they met on July 4 to lay the corner-stone of the third Temple, whose building Smith had revealed, and to celebrate the day. There was a procession, with a flagpole raising, and Smith embraced the occasion to make public announcement of the tithing "revelation" (although it bears a later date). The chief feature of the day, and the one that had most influence on the fortunes of the church, was a sermon by Sidney Rigdon, known ever since as the "salt sermon," from the text Matt. v. 13: "If the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men." He first applied these words to the men who had made trouble in the church, declaring that they ought to be trodden under foot until their bowels gushed out, citing as a precedent that "the apostles threw Judas Iscariot down and trampled out his bowels, and that Peter stabbed Ananias and Sapphira." It was what followed, however, which made the serious trouble, a defiance to their Missouri opponents in these words: "It is not because we cannot, if we were so disposed, enjoy both the honors and flatteries of the world, but we have voluntarily offered them in sacrifice, and the riches of the world also, for a more durable substance. Our God has promised a reward of eternal inheritance, and we have believed his promise, and, though we wade through great tribulations, we are in nothing discouraged, for we know he that has promised is faithful. The promise is sure, and the reward is certain. It is because of this that we have taken the spoiling of our goods. Our cheeks have been given to the smiters, and our heads to those who have plucked off the hair. We have not only, when smitten on one cheek, turned the other, but we have done it again and again, until we are weary of being smitten, and tired of being trampled upon. We have proved the world with kindness; we have suffered their abuse, without cause, with patience, and have endured without resentment, until this day, and still their persecution and violence does not cease. But from this day and this hour, we will suffer it no more. "We take God and all the holy angels to witness this day, that we warn all men, in the name of Jesus Christ, to come on us no more for ever, for, from this hour, we will bear it no more. Our rights shall no more be trampled on with impunity. The man, or set of men, who attempt it, DOES IT AT THE EXPENSE OF THEIR LIVES. And that mob that comes on us to disturb us, it shall be between us and them A WAR OF EXTERMINATION, FOR WE WILL FOLLOW THEM TO THE LAST DROP OF THEIR BLOOD IS SPILLED, OR ELSE THEY WILL HAVE TO EXTERMINATE US; for we will carry the seat of war to their own houses, and their own families, and one party or the other SHALL BE UTTERLY DESTROYED. Remember it then, all men. "We will never be aggressors; we will infringe on rights of no people; but shall stand for our own until death. We claim our own rights, and are willing that all shall enjoy theirs. "No man shall be at liberty to come in our streets, to threaten us with mobs, for if he does, he shall atone for it before he leaves the place; neither shall he be at liberty to vilify or slander any of us, for suffer it we will not in this place. "We therefore take all men to record this day, as did our fathers. And we pledge this day to one another, our fortunes, our lives, and our sacred honors, to be delivered from the persecutions which we have had to endure for the last nine years, or nearly that. Neither will we indulge any man, or set of men, in instituting vexatious lawsuits against us to cheat us out of our just rights. If they attempt it we say, woe be unto them. We this day then proclaim ourselves free, with a purpose and a determination that never can be broken, no never, NO NEVER, NO NEVER." Ebenezer Robinson in The Return (Vol I, p. 170) says:-- "Let it be distinctly understood that President Rigdon was not alone responsible for the sentiment expressed in his oration, as that was a carefully prepared document previously written, and well understood by the First Presidency; but Elder Rigdon was the mouthpiece to deliver it, as he was a natural orator, and his delivery was powerful and effective. "Several Missouri gentlemen of note, from other counties, were present on the speaker's stand at its delivery, with Joseph Smith, Jr., President, and Hyrum Smith, Vice President of the day; and at the conclusion of the oration, when the president of the day led off with a shout of 'Hosannah, Hosannah, Hosannah,' and joined in the shout by the vast multitude, these Missouri gentlemen began to shout 'hurrah,' but they soon saw that did not time with the other, and they ceased shouting. A copy of the oration was furnished the editor, and printed in the Far West, a weekly newspaper printed in Liberty, the county seat of Clay county. It was also printed in pamphlet form, by the writer of this, in the printing office of the Elders' Journal, in the city of Far West, a copy of which we have preserved. "This oration, and the stand taken by the church in endorsing it, and its publication, undoubtedly exerted a powerful influence in arousing the people of the whole upper Missouri country." At the trial of Rigdon, when he was cast out at Nauvoo, Young and others held him alone responsible for this sermon, and declared that it was principally instrumental in stirring up the hostilities that ensued. A state election was to be held in Missouri early in August, and there was a good deal of political feeling. Daviess County was pretty equally divided between Whigs and Democrats, and the vote of the Mormons was sought by the leaders of both parties. In Caldwell County the Saints were classed as almost solidly Democratic. When election day came, the Danites in the latter county distributed tickets on which the Presidency had agreed, but this resulted in nothing more serious than some criticism of this interference of the church in politics. But in Daviess County trouble occurred. The Mormons there were warned by the Democrats that the Whigs would attempt to prevent their voting at Gallatin. Of the ten houses in that town at the time, three were saloons, and the material for an election-day row was at hand. It began with an attack on a Mormon preacher, and ended in a general fight, in which there were many broken heads, but no loss of life; after which, says Lee, who took part in it, "the Mormons all voted."* * Smith's autobiography says, "Very few of the brethren voted." Exaggerated reports of this melee reached Far West, and Dr. Avard, collecting a force of 150 volunteers, and accompanied by Smith and Rigdon, started for Daviess County for the support of their brethren. They came across no mob, but they made a tactical mistake. Instead of disbanding and returning to their homes, they, the next morning (following Smith's own account)* "rode out to view the situation." Their ride took them to the house of a justice of the peace, named Adam Black, who had joined a band whose object was the expulsion of the Mormons. Smith could not neglect the opportunity to remind the justice of his violation of his oath, and to require of him some satisfaction, "so that we might know whether he was our friend or enemy." With this view they compelled him to sign what they called "an agreement of peace," which the justice drew up in this shape:-- * Millennial Star, Vol. XVI, p. 229. "I, Adam Black, A Justice of the Peace of Davies County, do hereby Sertify to the people called Mormin that he is bound to suport the constitution of this state and of the United States, and he is not attached to any mob, nor will not attach himself to any such people, and so long as they will not molest me I will not molest them. This the 8th day of August, 1838. "ADAM BLACK, J.P." When the Mormon force returned to Far West, the Daviess people secured warrants for the arrest of Smith, L. Wight, and others, charging them with violating the law by entering another county armed, and compelling a justice of the peace to obey their mandate, Black having made an affidavit that he was compelled to sign the paper in order to save his life. Wight threatened to resist arrest, and this caused such a gathering of Missourians that Smith became alarmed and sent for two lawyers, General D. R. Atchison and General Doniphan, to come to Far West as his legal advisers.* Acting on their advice, the accused surrendered themselves, and were bound over to court in $500 bail for a hearing on September 7. * General Atchison was the major general in command of that division of the state militia. His early reports to the governor must be read in the light of his association with Smith as counsel. General Douiphan afterward won fame at Chihuahua in the Mexican War. CHAPTER VIII. -- A STATE OF CIVIL WAR All peaceable occupations were now at an end in Daviess County. General Atchison reported to the governor that, on arriving there on September 17, he found the county practically deserted, the Gentiles being gathered in one camp and the Mormons in another. A justice of the peace, in a statement to the governor, declared, "The Mormons are so numerous and so well armed [in Daviess and Caldwell counties] that the judicial power of the counties is wholly unable to execute any civil or criminal process within the limits of either of the said counties against a Mormon or Mormons, as they each and every one of them act in concert and outnumber the other citizens." Lee says that an order had been issued by the church authorities, commanding all the Mormons to gather in two fortified camps, at Far West and Adam-ondi-Ahman. The men were poorly armed, but demanded to be led against their foes, being "confident that God was going to deliver the enemy into our hands."* * "Mormonism Unveiled," p. 78. Both parties now stood on the defensive, posting sentinels, and making other preparations for a fight. Actual hostilities soon ensued. The Mormons captured some arms which their opponents had obtained, and took them, with three prisoners, to Far West. "This was a glorious day, indeed," says Smith.* Citizens of Daviess and Livingston counties sent a petition to Governor Boggs (who had succeeded Dunklin), dated September 12, declaring that they believed their lives, liberty, and property to be "in the most imminent danger of being sacrificed by the hands of those impostorous rebels," and asking for protection. The governor had already directed General Atchison to "raise immediately four hundred mounted men in view of indications of Indian disturbances on our immediate frontier, and the recent civil disturbances in the counties of Caldwell, Daviess, and Carroll." The calling out of the militia followed, and General Doniphan found himself in command of about one thousand militiamen. He seems to have used tact, and to have employed his force only as peace preservers. On September 20 he reported to Governor Boggs that he had discharged all his troops but two companies, and that he did not think the services of these would be required more than twenty days. He estimated the Mormon forces in the disturbed counties at from thirteen hundred to fifteen hundred men, most of them carrying a rifle, a brace of pistols, and a broadsword; "so that," he added, "from their position, and their fanaticism, and their unalterable determination not to be driven, much blood will be spilt and much suffering endured if a blow is at once struck, without the interposition of your excellency." * Smith's autobiography, at this point, says: "President Rigdon and I commenced this day the study of law under the instruction of Generals Atchison and Doniphan. They think by diligent application we can be admitted to the bar in twelve months." Millennial Star, Vol. XVI, p. 246. The people of Carroll County began now to hold meetings whose object was the expulsion of the Mormons from their boundaries, and some hundreds of them assembled in hostile attitude around the little settlement of Dewitt. The Mormons there prepared for defence, and sent an appeal to Far West for aid. Accordingly, one hundred Mormons, including Smith and Rigdon, started to assist them, and two companies of militia, under General Parks, were hurried to the spot. General Parks reported to General Atchison on October 7 that, on arriving there the day before, he found the place besieged by two hundred or three hundred Missourians, under a Dr. Austin, with a field-piece, and defended by two hundred or three hundred Mormons under G. M. Hinckle, "who says he will die before he is driven from thence." Austin expected speedy reenforcements that would enable him to take the place by assault. A petition addressed by the Mormons of Dewitt to the governor, as early as September 22, having been ignored, and finding themselves outnumbered, they agreed to abandon their settlement on receiving pay for their improvements, and some fifty wagons conveyed them and their effects to Far West. A period of absolute lawlessness in all that section of the state followed. Smith declared that civil war existed, and that, as the state would not protect them, they must look out for themselves. He and his associates made no concealment of their purpose to "make clean work of it" in driving the non-Mormons from both Daviess and Caldwell counties. When warned that this course would array the whole state against them, Smith replied that the "mob" (as the opponents of the Mormons were always styled) were a small minority of the state, and would yield to armed opposition; the Mormons would defeat one band after another, and so proceed across the state, until they reached St. Louis, where the Mormon army would spend the winter. This calculation is a fair illustration of Smith's judgment. Armed bands of both parties now rode over the country, paying absolutely no respect to property rights, and ready for a "brush" with any opponents. At Smith's suggestion, a band of men, under the name of the "Fur Company," was formed to "commandeer" food, teams, and men for the Mormon campaign. This practical license to steal let loose the worst element in the church organization, glad of any method of revenge on those whom they considered their persecutors. "Men of former quiet," says Lee, who was among the active raiders, "became perfect demons in their efforts to spoil and waste away the enemies of the church."* Cattle and hogs that could not be driven off were killed.** Houses were burned, not only in the outlying country, but in the towns. A night attack by a band of eighty men was made on Gallatin, where some of the houses were set on fire, and two stores as well as private houses were robbed. The house of one McBride, who, Lee says, had been a good friend to him and to other Mormons, did not escape: "Every article of moveable property was taken by the troops; he was utterly ruined." "It appeared to me," says Corrill, "that the love of pillage grew upon them very fast, for they plundered every kind of property they could get hold of, and burnt many cabins in Daviess, some say 80, and some say 150." *** * Lee naively remarks, "In justice to Joseph Smith I cannot say that I ever heard him teach, or even encourage, men to pilfer or steal little things."--"Mormonism Unveiled," p. 90. ** W. Harris's "Mormonism Portrayed," p. 30. *** "Brief History of the Church," p. 38. The Missourians retaliated in kind. Mormons were seized and whipped, and their houses were burned. A lawless company (Pratt calls them banditti), led by one Gilliam, embraced the opportunity to make raids in the Mormon territory. It was soon found necessary to collect the outlying Mormons at Far West and Adam-ondi-Ahman, where they were used for purposes both of offence and defence. The movements of the Missourians were closely watched, and preparations were made to burn any place from which a force set out to attack the Saints. One of the Missouri officers, Captain Bogart, on October 23, warned some Mormons to leave the county, and, with his company of thirty or forty men, announced his intention to "give Far West thunder and lightning." When this news reached Far West, Judge Higbee, of the county court, ordered Lieutenant Colonel Hinckle to go out with a company, disperse the "mob," and retake some prisoners. The Mormons assembled at midnight, and about seventy-five volunteers started at once, under command of Captain Patton, the Danite leader, whose nickname was "Fear Not," all on horseback. When they approached Crooked River, on which Bogart's force was encamped, fifteen men were sent in advance on foot to locate the enemy. Just at dawn a rifle shot sounded, and a young Mormon, named O'Barrion, fell mortally wounded. Captain Patton ordered a charge, and led his men at a gallop down a hill to the river, under the bank of which the Missourians were drawn up. The latter had an advantage, as they were in the shade, and the Mormons were between them and the east, which the dawn was just lighting. Exchanges of volleys occurred, and then Captain Patton ordered his men to rush on with drawn swords--they had no bayonets. This put the Missourians to flight, but just as they fled Captain Patton received a mortal wound. Three Mormons in all were killed as a result of this battle, and seven wounded, while Captain Bogart reported the death of one man.* * Ebenezer Robinson's account in The Return, p. 191. The death of "Fear Not" was considered by the Mormons a great loss. He was buried with the honors of war, says Robinson, "and at his grave a solemn convention was made to avenge his death." Smith, in the funeral sermon, reverted to his old tactics, attributing the Mormon losses to the Lord's anger against his people, because of their unbelief and their unwillingness to devote their worldly treasures to the church. The rout of Captain Bogart's force, which was a part of the state militia, increased the animosity against the Mormons, and the wiser of the latter believed that they would suffer a dire vengeance.* * Corrill's "Brief History of the Church," p. 38. This vengeance first made itself felt at a settlement called Hawn's Mill (of which there are various spellings), some miles from Far West, where there were a flour mill, blacksmith shop, and other buildings. The Mormons there were advised, the day after the fight on Crooked River, to move into Far West for protection, but the owners of the buildings, knowing that these would be burned as soon as deserted, decided to remain and defend their property. On October 30 a mounted force of Missourians appeared before the place. The Mormons ran into the log blacksmith shop, which they thought would serve them as a blockhouse, but it proved to be a slaughter-pen. The Missourians surrounded it, and, sticking their rifles into every hole and crack, poured in a deadly fire, killing, some reports say eighteen, and some thirty-one, of the Mormons. The only persons in the town who escaped found shelter in the woods. The Missourians did not lose a man. When the firing ceased, they still showed no mercy, shooting a small boy in the leg after dragging him out from under the bellows, and hacking to death with a corn cutter an old man while he begged for his life. Dead and wounded were thrown into a well, and some of the wounded, taken out by rescuers from Far West, recovered. "I heard one of the militia tell General Clark," says Corrill, "that a well twenty or thirty feet deep was filled with their dead bodies to within three feet of the top."* * Details of this massacre will be found in Lee's "Mormonism Unveiled," pp. 78-80; in the Missouri "Correspondence, Orders, etc.," p. 82; the Millennial Star, Vol. XVI, p. 507, and in Greene's "Facts Relative to the Expulsion of the Mormons from Missouri," pp. 21-24. The Mormons have always considered this "massacre," as they called it, the crowning outrage of their treatment in Missouri, and for many years were especially bitter toward all participants in it. A letter from two Mormons in the Frontier Guardian, dated October, 1849, describing the disinterred human bones seen on their journey across the plains, said that they recognized on the rude tombstone the names of some of their Missouri persecutors: "Among others, we noted at the South Pass of the Rocky Mountains the grave of one E. Dodd of Gallatin, Missouri. The wolves had completely disinterred him. It is believed that he was the same Dodd that took an active part as a prominent mobocrat in the murder of the Saints at Hawn's Mill, Missouri; if so, it is a righteous retribution." Two Mormon elders, describing a visit in 1889 to the scenes of the Mormon troubles in Missouri, said, "The notorious Colonel W. O. Jennings, who commanded the mob at the [Hawn's Mill] massacre, was assaulted in Chillicothe, Missouri, on the evening of January 20, 1862, by an unknown person, who shot him on the street with a revolver or musket, as the Colonel was going home after dark." * They are silent as to the avenger. * "Infancy of the Church" (pamphlet). Governor Boggs now began to realize the seriousness of the situation that he was called to meet, and on October 26 he directed General John B. Clark (who was not the ranking general) to raise, for the protection of the citizens of Daviess County, four hundred mounted men. This order he followed the next day with the following, which has become the most famous of the orders issued during this campaign, under the designation "the order of extermination":-- "HEADQUARTERS OF THE MILITIA, "CITY OF JEFFERSON, Oct. 27, 1838. "GEN. JOHN B. CLARK, "Sir:--Since the order of this morning to you, directing you to cause four hundred mounted men to be raised within your Division, I have received by Amos Rees, Esq., of Ray County and Wiley C. Williams, Esq., one of my aids, information of the most appalling character, which entirely changes the face of things, and places the Mormons in the attitude of an open and avowed defiance of the laws, and of having made war upon the people of this state. Your orders are, therefore, to hasten your operations with all possible speed. "The Mormons must be treated as enemies, and must be exterminated or driven from the State if necessary for the public peace--their outrages are beyond all description. If you can increase your force, you are authorized to do so to any extent you may consider necessary. I have just issued orders to Maj. Gen. Willock, of Marion County, to raise five hundred men, and to march them to the northern part of Daviess, and there unite with Gen. Doniphan, of Clay, who has been ordered with five hundred men to proceed to the same point for the purpose of intercepting the retreat of the Mormons to the north. They have been directed to communicate with you by express; you can also communicate with them if you find it necessary. "Instead therefore of proceeding, as at first directed, to reinstate the citizens of Daviess in their homes, you will proceed immediately to Richmond and then operate against the Mormons. Brig. Gen. Parks, of Ray, has been ordered to have four hundred of his brigade in readiness to join you at Richmond. The whole force will be placed under your command. "I am very respectfully, "Your ob't serv't, "L. W. Boggs, Commander-in-chief." The "appalling information" received by the governor from his aids was contained in a letter dated October 25, which stated that the Mormons were "destroying all before them"; that they had burned Gallatin and Mill Pond, and almost every house between these places, plundered the whole country, and defeated Captain Bogart's company, and had determined to burn Richmond that night. "These creatures," said the letter, "will never stop until they are stopped by the strong hand of force, and something must be done, and that speedily."* * For text of letter, see "Correspondence, Orders, etc.," p. 59. The language of Governor Boggs's letter to General Clark cannot be defended. The Mormons have always made great capital of his declaration that the Mormons "must be exterminated," and a man of judicial temperament would have selected other words, no matter how necessary he deemed it, for political reasons, to show his sympathy with the popular cause. But, on the other hand, the governor was only accepting the challenge given by Rigdon in his recent Fourth of July address, when the latter declared that if a mob disturbed the Mormons, "it shall be between us and them a war of extermination, for we will follow them till the last drop of their blood is spilled, or else they will have to exterminate us." What compromise there could have been between a band of fanatics obeying men like Smith and Rigdon, and the class of settlers who made up the early Missouri population, it is impossible to conceive. The Mormons were simply impossible as neighbors, and it had become evident that they could no more remain peaceably in the state than they could a few years previously in Jackson County. General Atchison, of Smith's counsel, was not called on by the governor in these latest movements, because, as the governor explained in a letter to General Clark, "there was much dissatisfaction manifested toward him by the people opposed to the Mormons." But he had seen his mistake, and he united with General Lucas in a letter to the governor under date of October 28, in which they said, "from late outrages committed by the Mormons, civil war is inevitable," and urged the governor's presence in the disturbed district. Governor Boggs excused himself from complying with this request because of the near approach of the meeting of the legislature. General Lucas, acting under his interpretation of the governor's order, had set out on October 28 for Far West from near Richmond, with a force large enough to alarm the Mormon leaders. Robinson, speaking of the outlook from their standpoint at this time, says, "We looked for warm work, as there were large numbers of armed men gathering in Daviess County, with avowed determination of driving the Mormons from the county, and we began to feel as determined that the Missourians should be expelled from the county."* The Mormons did not hear of the approach of General Lucas's force until it was near the town. Then the southern boundary was hastily protected with a barricade of wagons and logs, and the night of October 30-31 was employed by all the inhabitants in securing their possessions for flight, in anticipation of a battle the next day. * The Return, Vol. I, p. 189. CHAPTER IX. -- THE FINAL EXPULSION FROM THE STATE At eight o'clock the next morning the commander of the militia sent a flag of truce to the Mormons which Colonel Hinckle, for the Mormons, met. General Lucas submitted the following terms, as necessary to carry out the governor's orders: 1. To give up their leaders to be tried and punished. 2. To make an appropriation of their property, all who have taken up arms, to the payment of their debts and indemnity for damage done by them. 3. That the balance should leave the State, and be protected out by the militia, but be permitted to remain under protection until further orders were received by the commander-in-chief. 4. To give up the arms of every description, to be receipted for. While these propositions were under consideration, General Lucas asked that Smith, Rigdon, Lyman Wight, P. P. Pratt, and G. W. Robinson be given up as hostages, and this was done. Contemporary Mormon accounts imputed treachery to Colonel Hinckle in this matter, and said that Smith and his associates were lured into the militia camp by a ruse. General Lucas's report to the governor says that the proposition for a conference came from Hinckle. Hyrum Smith, in an account of the trial of the prisoners, printed some years later in the Times and Seasons, said that all the men who surrendered were that night condemned by a court-martial to be shot, but were saved by General Doniphan's interference. Lee's account agrees with this, but says that Smith surrendered voluntarily, to save the lives of his followers. General Lucas received the surrender of Far West, on the terms named, in advance of the arrival of General Clark, who was making forced marches. After the surrender, General Lucas disbanded the main body of his force, and set out with his prisoners for Independence, the original site of Zion. General Clark, learning of this, ordered him to transfer the prisoners to Richmond, which was done. Hearing that the guard left by General Lucas at Far West were committing outrages, General Clark rode to that place accompanied by his field officers. He found no disorder,* but instituted a military court of inquiry, which resulted in the arrest of forty-six additional Mormons, who were sent to Richmond for trial. The facts on which these arrests were made were obtained principally from Dr. Avard, the Danite, who was captured by a militia officer. "No one," General Clark says, "disclosed any useful matter until he was captured." * "Much property was destroyed by the troops in town during their stay there, such as burning house logs, rails, corn cribs, boards, etc., the using of corn and hay, the plundering of houses, the killing of cattle, sheep, and hogs, and also the taking of horses not their own."--"Mormon Memorial to Missouri Legislature," December 10, 1838. After these arrests had been made, General Clark called the other Mormons at Far West together, and addressed them, telling them that they could now go to their fields for corn, wood, etc., but that the terms of the surrender must be strictly lived up to. Their leading men had been given up, their arms surrendered, and their property assigned as stipulated, but it now remained for them to leave the state forthwith. On that subject the general said:-- "The character of this state has suffered almost beyond redemption, from the character, conduct, and influence that you have exerted; and we deem it an act of justice to restore her character to its former standing among the states by every proper means. The orders of the governor to me were that you should be exterminated and not allowed to remain in the state. And had not your leaders been given up, and the terms of the treaty complied with, before this time you and your families would have been destroyed, and your houses in ashes. There is a discretionary power vested in my hands, which, considering your circumstances, I shall exercise for a season. You are indebted to me for this clemency. "I do not say that you shall go now, but you must not think of staying here another season, or of putting in crops, for the moment you do this the citizens will be upon you; and if I am called here again, in a case of a non-compliance of a treaty made, do not think that I shall do as I have done now. You need not expect any mercy, but extermination, for I am determined the governor's orders shall be executed. As for your leaders, do not think, do not imagine for a moment, do not let it enter into your mind, that they will be delivered and restored to you again, for their fate is fixed, their die is cast, their doom is sealed. "I am sorry, gentlemen, to see so many apparently intelligent men found in the situation you are; and O! if I could invoke the great spirit, the unknown God, to rest upon and deliver you from that awful chain of superstition, and liberate you from those fetters of fanaticism with which you are bound, that you no longer do homage to a man. I would advise you to scatter abroad, and never organize yourselves with bishops, presidents, etc., lest you excite the jealousies of the people, and subject yourselves to the same calamities that have now come upon you. You have always been the aggressors: you have brought upon yourselves these difficulties by being disaffected, and not being subject to rule. And my advice is that you become as other citizens, lest by a recurrence of these events you bring upon yourselves irretrievable ruin." General Clark then marched with his prisoners to Richmond, where the trial of all the accused began on November 12, before Judge A. A. King. By November 29 the called-out militia had been disbanded, and on that date General Clark made his final report to the governor. In this he asserted that the militia under him had conducted themselves as honorable citizen soldiers, and enclosed a certificate signed by five Mormons, including W. W. Phelps, Colonel Hinckle, and John Corrill, confirming this statement, and saying, "We have no hesitation in saying that the course taken by General Clark with the Mormons was necessary for the public peace, and that the Mormons are generally satisfied with his course." In his summing up of the results of the campaign, General Clark said: "It [the Mormon insurrection] had for its object Dominion, the ultimate subjugation of this State and the Union to the laws of a few men called the Presidency. Their church was to be built up at any rate, peaceably if they could, forcibly if necessary. These people had banded themselves together in societies, the object of which was to first drive from their society such as refused to join them in their unholy purposes, and then to plunder the surrounding country, and ultimately to subject the state to their rule." "The whole number of the Mormons killed through the whole difficulty, so far as I can ascertain, are about forty, and several wounded. There has been one citizen killed, and about fifteen badly wounded."* * "Correspondence, Orders, etc.," p. 92. Brigadier General R. Wilson was sent with his command to settle the Mormon question in Daviess County. Finding the town of Adamondi-Ahman unguarded, he placed guards around it, and gathered in the Mormons of the neighborhood, to the number of about two hundred. Most of these, he explained in his report, were late comers from Canada and the northern border of the United States, and were living mostly in tents, without any adequate provision for the winter. Those against whom criminal charges had been made were placed under arrest, and the others were informed that General Wilson would protect them for ten days, and would guarantee their safety to Caldwell County or out of the state. "This appeared to me," said General Wilson, in his report to General Clark, "to be the only course to prevent a general massacre." In this report General Wilson presented the following picture of the situation there as he found it: "It is perfectly impossible for me to convey to you anything like the awful state of things which exists here--language is inadequate to the task. The citizens of a whole county first plundered, and then their houses and other buildings burnt to ashes; without houses, beds, furniture, or even clothing in many instances, to meet the inclemency of the weather. I confess that my feelings have been shocked with the gross brutality of these Mormons, who have acted more like demons from the infernal regions than human beings. Under these circumstances, you will readily perceive that it would be perfectly impossible for me to protect the Mormons against the just indignation of the citizens.... The Mormons themselves appeared pleased with the idea of getting away from their enemies and a justly insulted people, and I believe all have applied and received permits to leave the county; and I suppose about fifty families have left, and others are hourly leaving, and at the end of ten days Mormonism will not be known in Daviess county. This appeared to me to be the only course left to prevent a general massacre."* * "Correspondence, Orders, etc.," p. 78. The Mormons began to depart at once, and in ten days nearly all had left. Lee, who acted as guide to General Wilson, and whose wife and babe were at Adamondi-Ahman, says: "Every house in Adamondi-Ahman was searched by the troops for stolen property. They succeeded in finding very much of the Gentile property that had been captured by the Saints in the various raids they made through the country. Bedding of every kind and in large quantities was found and reclaimed by the owners. Even spinning wheels, soap barrels, and other articles were recovered. Each house where stolen property was found was certain to receive a Missouri blessing from the troops. The men who had been most active in gathering plunder had fled to Illinois to escape the vengeance of the people, leaving their families to suffer for the sins of the believing Saints."* * "Mormonism Unveiled," p. 89. We may now follow the fortunes of the Mormon prisoners. On arriving at Richmond, they were confined in the unfinished brick court-house. The only inside work on this building that was completed was a partly laid floor, and to this the prisoners were restricted by a railing, with a guard inside and out. "Two three-pail iron kettles for boiling our meat, and two or more iron bake kettles, or Dutch ovens, were furnished us," says Robinson, "together with sacks of corn meal and meat in bulk. We did our own cooking. This arrangement suited us very well, and we enjoyed ourselves as well as men could under such circumstances."* * The Return, Vol. I, p. 234. Joseph and Hyrum Smith, Rigdon, Lyman Wight, Caleb Baldwin, and A. McRea were soon transferred to the jail at Liberty. The others were then put into the debtor's room of Richmond jail, a two-story log structure which was not well warmed, but they were released on light bail in a few days. A report of the testimony given at the hearing of the Mormon prisoners before judge King will be found in the "Correspondence, Orders, etc.," published by order of the Missouri legislature, pp. 97-149. Among the Mormons who gave evidence against the prisoners were Avard, the Danite, John Whitmer, W. W. Phelps, John Corrill, and Colonel Hinckle. There were thirty-seven witnesses for the state and seven for the defence. As showing the character of the testimony, the following selections will suffice. Avard told the story of the origin of the Danites, and said that he considered Joseph Smith their organizer; that the constitution was approved by Smith and his counsellors at Rigdon's house, and that the members felt themselves as much bound to obey the heads of the church as to obey God. Just previous to the arrival of General Lucas at Far West, Smith had assembled his force, and told them that, for every one they lacked in numbers as compared with their opponents, the Lord would send angels to fight for them. He presented the text of the indictment against Cowdery, Whitmer, and others, drawn up by Rigdon. John Corrill testified about the effect of Rigdon's "salt sermon," and also that he had attended meetings of the Danites, and had expressed disapproval of the doctrine that, if one brother got into difficulty, it was the duty of the others to help him out, right or wrong; that Smith and Rigdon attended one of these meetings, and that he had heard Smith declare at a meeting, "if the people would let us alone, we would preach the Gospel to them in peace, but if they came on us to molest us, we would establish our religion by the sword, and that he would become to this generation a second Mohammed"; just after the expulsion of the Mormons from Dewitt, Smith declared hostilities against their opponents in Caldwell and Daviess counties, and had a resolution passed, looking to the confiscation of the property of the brethren who would not join him in the march; and on a Sunday he advised the people that they might at times take property which at other times it would be wrong to take, citing David's eating of the shew bread, and the Saviour's plucking ears of corn.* Reed Peck testified to the same effect. * Corrill, Avard, Hinckle, Marsh, and others were formally excommunicated at a council held at Quincy, Illinois, on March 17, 1839, over which Brigham Young presided. John Clemison testified to the presence of Smith at the early meetings of the Danites; that Rigdon and Smith had advised that those who were backward in joining his fighting force should be placed in the front ranks at the point of pitchforks; that a great deal of Gentile property was brought into Mormon camps, and that "it was frequently observed among the troops that the time had come when the riches of the Gentiles should be consecrated to the state." W. W. Phelps testified that in the previous April he had heard Rigdon say, at a meeting in Far West, that they had borne persecution and lawsuits long enough, and that, if a sheriff came with writs against them, they would kill him, and that Smith approved his words. Phelps said that the character of Rigdon's "salt sermon" was known and discussed in advance of its delivery. John Whitmer testified that, soon after the preaching of the "salt sermon," a leading Mormon told him that they did not intend to regard any longer "the niceties of the law of the land," as "the kingdom spoken of by the Prophet Daniel had been set up." The testimony concerning the Danite organization and Smith's threats against the Missourians received confirmation in an affidavit by no less a person than Thomas B. Marsh, the First President of the twelve Apostles, before a justice of the peace in Ray County, in October, 1838. In this Marsh said:-- "The plan of said Smith, the Prophet, is to take this state; and he professes to his people to intend taking the United States and ultimately the whole world. The Prophet inculcates the notion, and it is believed by every true Mormon, that Smith's prophecies are superior to the law of the land. I have heard the Prophet say that he would yet tread down his enemies, and walk over their dead bodies; that, if he was not let alone, he would be a second Mohammed to this generation, and that he would make it one gore of blood from the Rocky Mountains to the Atlantic Ocean." This affidavit was accompanied by an affidavit by Orson Hyde, who was afterward so prominent in the councils of the church, stating that he knew most of Marsh's statements to be true, and believed the others to be true also. Of the witnesses for the defence, two women and one man gave testimony to establish an alibi for Lyman Wight at the time of the last Mormon expedition to Daviess County; Rigdon's daughter Nancy testified that she had heard Avard say that he would swear to a lie to accomplish an object; and J. W. Barlow gave testimony to show that Smith and Rigdon were not with the men who took part in the battle on Crooked Creek. Rigdon, in an "Appeal to the American People," which he wrote soon after, declared that this trial was a compound between an inquisition and a criminal court, and that the testimony of Avard was given to save his own life. "A part of an armed body of men," he says, "stood in the presence of the court to see that the witnesses swore right, and another part was scouring the country to drive out of it every witness they could hear of whose testimony would be favorable to the defendants. If a witness did not swear to please the court, he or she would be threatened to be cast into prison.... A man by the name of Allen began to tell the story of Bogart's burning houses in the south part of Caldwell; he was kicked out of the house, and three men put after him with loaded guns, and he hardly escaped with his life. Finally, our lawyers, General Doniphan and Amos Rees, told us not to bring our witnesses there at all, for if we did, there would not be one of them left for the final trial.... As to making any impression on King, if a cohort of angels were to come down and declare we were clear, Doniphan said it would be all the same, for he had determined from the beginning to cast us into prison." Smith alleged that judge King was biased against them because his brother-in-law had been killed during the early conflicts in Jackson County. Several of the defendants were discharged during or after the close of the hearing. Smith, Rigdon, Lyman Wight, and three others were ordered committed to the Clay County jail at Liberty on a charge of treason; Parley P. Pratt and four others to the Ray County jail on a charge of murder; and twenty-three others were ordered to give bail on a charge of arson, burglary, robbery, and larceny, and all but eight of these were locked up in default of bail. The prisoners confined at Liberty secured a writ of habeas corpus soon after, but only Rigdon was ordered released, and he thought it best for his safety to go back to the jail. He afterward, with the connivance of the sheriff and jailer, made his escape at night, and reached Quincy, Illinois, in February, 1839. P. P. Pratt, in his "Late Persecution," says that the prisoners were kept in chains most of the time, and that Riodon, although ill, "was compelled to sleep on the floor, with a chain and padlock round his ankle, and fastened to six others." Hyrum Smith, in a "Communication to the Saints" printed a year later, says; "We suffered much from want of proper food, and from the nauseous cell in which I was confined." Joseph Smith remained in the Liberty jail until April, 1839. At one time all the prisoners nearly made their escape, "but unfortunately for us, the timber of the wall being very hard, our augur handles gave out, which hindered us longer than we expected," and the plan was discovered. The prophet employed a good deal of his time in jail in writing long epistles to the church. He gave out from there also three "revelations," the chief direction of which was that the brethren should gather up all possible information about their persecutions, and make out a careful statement of their property losses. His letters reveal the character of the man as it had already been exhibited--headlong in his purposes, vindictive toward any enemy. He says in his biography that he paid his lawyers about $50,000 "in cash, lands, etc." (a pretty good sum for the refugee from Ohio to amass so soon), but got little practical assistance from them, "for sometimes they were afraid to act on account of the mob, and sometimes they were so drunk as to incapacitate them for business." In one of his letters to the church he thus speaks of some of his recent allies, "This poor man [W. W. Phelps] who professes to be much of a prophet, has no other dumb ass to ride but David Whitmer, or to forbid his madness when he goes up to curse Israel; but this not being of the same kind as Balaam's, therefore, notwithstanding the angel appeared unto him, yet he could not sufficiently penetrate his understanding but that he brays out cursings instead of blessings."* * Times and Seasons, Vol. I, p. 82. On April 6, Smith and his fellow-prisoners were taken to Daviess County for trial. The judge and jury before whom their cases came were, according to his account, all drunk. Smith and four others were promptly indicted for "murder, treason, burglary, arson, larceny, theft, and stealing." They at once secured a change of venue to Boone County, 120 miles east, and set out for that place on April 15, but they never reached there. Smith says they were enabled to escape because their guard got drunk. In a newspaper interview printed many years later, General Doniphan is quoted as saying that he had it on good authority that Smith paid the sheriff and his guards $1100 to allow the prisoners to escape. Ebenezer Robinson says that Joseph and Hyrum were allowed to ride away on two fine horses, and that, a few Weeks later, he saw the sheriff at Quincy making Joseph a friendly visit, at which time he received pay for the animals.* The party arrived at Quincy, Illinois, on April 22, and were warmly welcomed by the brethren who had preceded them. Among these was Brigham Young, who was among those who had found it necessary to flee the state before the final surrender was arranged. The Missouri authorities, as we shall see, for a long time continued their efforts to secure the extradition of Smith, but he never returned to Missouri. As the Mormons had tried to set aside their original agreement with the Jackson County people, so, while their leaders were in jail, they endeavored to find means to break their treaty with General Lucas. Their counsel, General Atchison, was a member of the legislature, and he warmly espoused their cause. They sent in a petition,* which John Corrill presented, giving a statement in detail of the opposition they had encountered in the state, and asking for the enactment of a law "rescinding the order of the governor to drive us from the state, and also giving us the sanction of the legislature to inherit our lands in peace"; as well as disapproving of the "deed of trust," as they called the second section of the Lucas treaty. The petition was laid on the table. An effort for an investigation of the whole trouble by a legislative committee was made, and an act to that effect was passed in 1839, but nothing practical came of it. When the Mormon memorial was called up, its further consideration was postponed until July, and then the Mormons knew that they had no alternative except to leave the state. * For full text, see Millennial Star, Vol. XVI, pp. 586-589. While the prisoners were in jail, things had not quieted down in the Mormon counties. The decisive action of the state authorities had given the local Missourians to understand that the law of the land was on their side, and when the militia withdrew they took advantage of their opportunity. Mormon property was not respected, and what was left to those people in the way of horses, cattle, hogs, and even household belongings was taken by the bands of men who rode at pleasure,* and who claimed that they were only regaining what the Mormons had stolen from them. The legislature appropriated $2000 for the relief of such sufferers. * See M. Arthur's letter, "Correspondence, Orders, etc.," p. 94. Facing the necessity of moving entirely out of the state, the Mormons, as they had reached the western border line of civilization, now turned their face eastward to Quincy, Illinois, where some of their members were already established. Not until April 20 did the last of them leave Far West. The migration was attended with much suffering, as could not in such circumstances be avoided. The people of the counties through which they passed were, however, not hostile, and Mormon writers have testified that they received invitations to stop and settle. These were declined, and they pressed on to the banks of the Mississippi, where, in February and March, there were at one time more than 130 families, waiting for the moving ice to enable them to cross, many of them without food, and the best sheltered depending on tents made of their bedclothing.* * Green's "Facts Relative to the Expulsion." What the total of the pecuniary losses of the Mormons in Missouri was cannot be accurately estimated. They asserted that in Jackson County alone, $120,000 worth of their property was destroyed, and that fifteen thousand of their number fled from the state. Smith, in a statement of his losses made after his arrival in Illinois, placed them at $1,000,000. In a memorial presented to Congress at this time the losses in Jackson County were placed at $175,000, and in the state of Missouri at $2,000,000. The efforts of the Mormons to secure redress were long continued. Not only was Congress appealed to, but legislatures of other states were urged to petition in their behalf. The Senate committee at Washington reported that the matter was entirely within the jurisdiction of the state of Missouri. One of the latest appeals was addressed by Smith at Nauvoo in December, 1843, to his native state, Vermont, calling on the Green Mountain boys, not only to assist him in attaining justice in Missouri, "but also to humble and chastise or abase her for the disgraces she has brought upon constitutional liberty, until she atones for her sin." The final act of the Mormon authorities in Missouri was somewhat dramatic. Smith in his "revelation" of April 8, 1838, directing the building of a Temple at Far West, had (the Lord speaking) ordered the beginning to be made on the following Fourth of July, adding, "in one year from this day let them recommence laying the foundation of my house." The anniversary found the latest Missouri Zion deserted, and its occupants fugitives; but the command of the Lord must be obeyed. Accordingly, the twelve Apostles journeyed secretly to Far West, arriving there about midnight of April 26, 1839. A conference was at once held, and, after transacting some miscellaneous business, including the expulsion of certain seceding members, all adjourned to the selected site of the Temple, where, after the singing of a hymn, the foundation was relaid by rolling a large stone to one corner.* The Apostles then returned to Illinois as quietly as possible. The leader of this expedition was Brigham Young, who had succeeded T. B. Marsh as President of the Twelve. * The modern post-office name of Far West is Kerr. All the Mormon houses there have disappeared. Traces of the foundation of the Temple, which in places was built to a height of three or four feet, are still discernible. Thus ended the early history of the Mormon church in Missouri. BOOK IV. -- IN ILLINOIS CHAPTER I. -- THE RECEPTION OF THE MORMONS The state of Illinois, when the Mormons crossed the Missouri River to settle in it, might still be considered a pioneer country. Iowa, to the west of it, was a territory, and only recently organized as such. The population of the whole state was only 467,183 in 1840, as compared with 4,821,550 in 1900. Young as it was, however, the state had had some severe financial experiences, which might have served as warnings to the new-comers. A debt of more than $14,000,000 had been contracted for state improvements, and not a railroad or a canal had been completed. "The people," says Ford, "looked one way and another with surprise, and were astonished at their own folly." The payment of interest on the state debt ceased after July, 1841, and "in a short time Illinois became a stench in the nostrils of the civilized world.... The impossibility of selling kept us from losing population; the fear of disgrace or high taxes prevented us from gaining materially."* The State Bank and the Shawneetown Bank failed in 1842, and when Ford became governor in that year he estimated that the good money in the state in the hands of the people did not exceed one year's interest on the public debt. * Ford's "History of Illinois," Chap. VII. The lawless conditions in many parts of the state in those days can scarcely be realized now. It was in 1847 that the Rev. Owen Lovejoy (handwritten comment in the book says "Elijah P. Lovejoy." Transcriber) was killed at Alton in maintaining his right to print there an abolition newspaper. All over the state, settlers who had occupied lands as "squatters" defended their claims by force, and serious mobs often resulted. Large areas of military lands were owned by non-residents, who were in very bad favor with the actual settlers. These settlers made free use of the timber on such lands, and the non-residents, failing to secure justice at law, finally hired preachers, who were paid by the sermon to preach against the sin of "hooking" timber.* * Ford's "History of Illinois," Chap. VI. Bands of desperadoes in the northern counties openly defied the officers of the law, and, in one instance, burned down the courthouse (in Ogle County in 1841) in order to release some of their fellows who were awaiting trial. One of these gangs ten years earlier had actually built, in Pope County, a fort in which they defied the authorities, and against which a piece of artillery had to be brought before it could be taken. Even while the conflict between the Mormons was going on, in 1846, there was vitality enough in this old organization, in Pope and Massac counties, to call for the interposition of a band of "regulators," who made many arrests, not hesitating to employ torture to secure from one prisoner information about his associates. Governor Ford sent General J. T. Davies there, to try to effect a peaceable arrangement of the difficulties, but he failed to do so, and the "regulators," who found the county officers opposed to them, drove out of the county the sheriff, the county clerk, and the representative elect to the legislature. When the judge of the Massac Circuit Court charged the grand jury strongly against the "regulators," they, with sympathizers from Kentucky, threatened to lynch him, and actually marched in such force to the county seat that the sheriff's posse surrendered, and the mob let their friends out of jail, and drowned some members of the posse in the Ohio River. The reception and treatment of the Mormons in Illinois, and the success of the new-comers in carrying out their business and political schemes, must be viewed in connection with these incidents in the early history of the state. The greeting of the Mormons in Illinois, in its practical shape, had both a political and a business reason.* Party feeling ran very high throughout the country in those days. The House of Representatives at Washington, after very great excitement, organized early in December, 1839, by choosing a Whig Speaker, and at the same time the Whig National Convention, at Harrisburg, Pennsylvania, nominated General W. H. Harrison for President. Thus the expulsion from Missouri occurred on the eve of one of our most exciting presidential campaigns, and the Illinois politicians were quick to appraise the value of the voting strength of the immigrants. As a residence of six months in the state gave a man the right to vote, the Mormon vote would count in the presidential election. * "The first great error committed by the people of Hancock County was in accepting too readily the Mormon story of persecution. It was continually rung in their ears, and believed as often as asserted."--Gregg, "History of Hancock County," p. 270. Accordingly, we find that in February, 1839, the Democratic Association of Quincy, at a public meeting in the court-house, received a report from a committee previously appointed, strongly in favor of the refugees, and adopted resolutions condemning the treatment of the Mormons by the people and officers of Missouri. The Quincy Argus declared that, because of this treatment, Missouri was "now so fallen that we could wish her star stricken out from the bright constellation of the Union." In April, 1839, Rigdon wrote to the "Saints in prison" that Governor Carlin of Illinois and his wife "enter with all the enthusiasm of their nature" into his plan to have the governor of each state present to Congress the unconstitutional course of Missouri toward the Mormons, with a view to federal relief. Governor Lucas of Iowa Territory, in the same year (Iowa had only been organized as a territory the year before, and was not admitted as a state until 1845), replying to a query about the reception the Mormons would receive in his domain, said: "Their religious opinions I consider have nothing to do with our political transactions. They are citizens of the United States, and are entitled to the same political rights and legal protection that other citizens are entitled to." He gave Rigdon at the same time cordial letters of introduction to President Van Buren and Governor Shannon of Ohio, and Rigdon received a similar letter to the President, recommending him "as a man of piety and a valuable citizen," signed by Governor Carlin, United States Senator Young, County Clerk Wren, and leading business men of Quincy. Thus began that recognition of the Mormons as a political power in Illinois which led to concessions to them that had so much to do with finally driving them into the wilderness. The business reason for the welcome of the Mormons in Illinois and Iowa was the natural ambition to secure an increase of population. In all of Hancock County there were in 1830 only 483 inhabitants as compared with 32,215 in 1900. Along with this public view of the matter was a private one. A Dr. Isaac Galland owned (or claimed title to) a large tract of land on both sides of the border line between Illinois and Iowa, that in Iowa being included in what was known as "the half-breed tract," an area of some 119,000 acres which, by a treaty between the United States government and the Sacs and Foxes, was reserved to descendants of Indian women of those tribes by white fathers, and the title to much of which was in dispute. As soon as the Mormons began to cross into Illinois, Galland approached them with an offer of about 20,000 acres between the Mississippi and Des Moines rivers at $2 per acre, to be paid in twenty annual instalments, without interest. A meeting of the refugees was held in Quincy in February, 1839, to consider this offer, but the vote was against it. The failure of the efforts in Ohio and Missouri to establish the Mormons as a distinct community had made many of Smith's followers sceptical about the success of any new scheme with this end in view, and at this conference several members, including so influential a man as Bishop Partridge, openly expressed their doubt about the wisdom of another gathering of the Saints. Galland, however, pursued the subject in a letter to D. W. Rodgers, inviting Rigdon and others to inspect the tract with him, and assuring the Mormons of his sympathy in their sufferings, and "deep solicitude for your future triumphant conquest over every enemy." Rigdon, Partridge, and others accepted Galland's invitation, but reported against purchasing his land, and the refugees began scattering over the country around Quincy. CHAPTER II. -- THE SETTLEMENT OF NAUVOO Smith's leadership was now to have another illustration. Others might be discouraged by past persecutions and business failures, and be ready to abandon the great scheme which the prophet had so often laid before them in the language of "revelation"; but it was no part of Smith's character to abandon that scheme, and remain simply an object of lessened respect, with a scattered congregation. He had been kept advised of Galland's proposal, and, two days after his arrival in Quincy, we find him, on April 24, presiding at a church council which voted to instruct him with two associates to visit Iowa and select there a location for a church settlement, and which advised all the brethren who could do so to move to the town of Commerce, Illinois. Thus were the doubters defeated, and the proposal to scatter the flock brought to a sudden end. Smith and his two associates set out at once to make their inspection. The town of Commerce had been laid out (on paper) in 1834 by two Eastern owners of the property, A. White and J. B. Teas, and adjoining its northern border H. R. Hotchkiss of New Haven, Connecticut, had mapped out Commerce City. Neither enterprise had proved a success, and when the Mormon agents arrived there the place had scarcely attained the dignity of a settlement, the only buildings being one storehouse, two frame dwellings and two blockhouses. The Mormon agents, on May 1, bought two farms there, one for $5000 and one for $9000 (known afterward as the White purchase), and on August 9 they bought of Hotchkiss five hundred acres for the sum of $53,500. Bishop Knight, for the church, soon afterward purchased part of the town of Keokuk, Iowa, a town called Nashville six miles above, a part of the town of Montrose, four miles above Nashville, and thirty thousand acres in the "half-breed tract," which included Galland's original offer, and ten thousand acres additional. Thus was Smith prepared to make another attempt to establish his followers in a permanent abiding-place. But how, it may be asked, could the prophet reconcile this abandonment of the Missouri Zion and this new site for a church settlement with previous revelations? By further "revelation," of course. Such a mouthpiece of God can always enlighten his followers provided he can find speech, and Smith was not slow of utterance. While in jail in Liberty he had advised a committee which was sent to him from Illinois to sell all the lands in Missouri, and in a letter to the Saints, written while a prisoner, he spoke favorably of Galland's offer, saying, "The Saints ought to lay hold of every door that shall seem to be opened unto them to obtain foothold on the earth." In order to make perfectly clear the new purpose of the Lord in regard to Zion he gave out a long "revelation" (Sec. 124), which is dated Nauvoo, January 19, 1841, and which contains the following declarations:-- "Verily, verily I say unto you, that when I give a commandment to any of the sons of men to do a work under my name, and those sons of men go with all their might and with all they have, to perform that work and cease not their diligence, and their enemies come upon them and hinder them from performing that work, behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept their offerings. "And the iniquity and transgression of my holy laws and commandments I will visit upon the heads of those who hindered my work, unto the third and fourth generation, so long as they repent not and hate me, saith the Lord God. "Therefore for this cause have I accepted the offerings of those whom I commanded to build up a city and house unto my name in Jackson County, Missouri, and were hindered by their enemies, saith the Lord your God." This announcement seems to have been accepted without question by the faithful, as reconciling the failure in Missouri with the new establishment farther east. The financiering of the new land purchases did credit to Smith's genius in that line. For some of the smaller tracts a part payment in cash was made. Hotchkiss accepted for his land two notes signed by Smith and his brother Hyrum and Rigdon, one payable in ten, and the other in twenty years. Galland took notes, and, some time later, as explained in a letter to the Saints abroad, the Mormon lands in Missouri, "in payment for the whole amount, and in addition to the first purchase we have exchanged lands with him in Missouri to the amount of $80,000."* Galland's title to the Iowa tract was vigorously assailed by Iowa newspapers some years later. What cash he eventually realized from the transaction does not appear.** Smith had influence enough over him to secure his conversion to the Mormon belief, and he will be found associated with the leaders in Nauvoo enterprises. * Times and Seasons, Vol. II, p. 275. ** "Galland died a pauper in Iowa."--"Mormon Portraits," p. 253. The Hotchkiss notes gave Smith a great deal of trouble. Notwithstanding the influx of immigrants to Nauvoo and the growth of the place, which ought to have brought in large profits from the sale of lots, the accrued interest due to Hotchkiss in two years amounted to about $6000. Hotchkiss earnestly urged its payment, and Smith was in dire straits to meet his demands. In a correspondence between them, in 1841, Smith told Hotchkiss that he had agreed to forego interest for five years, and not to "force payment" even then. Smith assured Hotchkiss that the part of the city bought from him was "a deathly sickly hole" on which they had been able to realize nothing, "although," he added, with unblushing affrontery for the head of a church, "we have been keeping up appearances and holding out inducements to encourage immigration that we scarcely think justifiable in consequence of the mortality that almost invariably awaits those who come from far distant parts."* In pursuance of this same policy (in a letter dated October 12, 1841), the Eastern brethren were urged to transfer their lands there to Hotchkiss in payment of the notes, and to accept lots in Nauvoo from the church in exchange. * Millennial Star, Vol. XVIII, p. 631. The name of the town was changed to Nauvoo in April, 1840, with the announcement that this name was of Hebrew origin, signifying "a beautiful place."* * In answer to a query about this alleged derivation of the name of the city, a competent Hebrew scholar writes to me: "The nearest approach to Nauvoo in Hebrew is an adjective which would be transliterated Naveh, meaning pleasant, a rather rare word. The letter correctly represented by v could not possibly do the double duty of uv, nor could a of the Hebrew ever be au in English, nor eh of the Hebrew be oo in English. Students of theology at Middletown, Connecticut, used to have a saying that that name was derived from Moses by dropping 'iddletown' and adding 'mass.'" CHAPTER III. -- THE BUILDING UP OF THE CITY--FOREIGN PROSELYTING The geographical situation of Nauvoo had something in its favor. Lying on the east bank of the Mississippi, which is there two miles wide, it had a water frontage on three sides, because of a bend in the stream, and the land was somewhat rising back from the river. But its water front was the only thing in its favor. "The place was literally a wilderness," says Smith. "The land was mostly covered with trees and bushes, and much of it so wet that it was with the utmost difficulty a foot man could get through, and totally impossible for teams. Commerce was so unhealthy very few could live there, but, believing it might become a healthy place by the blessing of heaven to the Saints, and no more eligible place presenting itself, I considered it wisdom to make an attempt to build up a city." Contemporary accounts say that most of the refugees from Missouri suffered from chills and fevers during their first year in the new settlement. Smith, in his autobiography, laments the mortality among the settlers. The Rev. Henry Caswall, in his description of three days at Nauvoo in 1842, says:-- "I was informed again and again in Montrose, Iowa, that nearly half of the English who emigrated to Nauvoo in 1841 died soon after their arrival... In his sermon at Montrose in May 9, 1841, the following words of most Christian consolation were delivered by the Prophet to the poor deluded English: 'Many of the English who have lately come here have expressed great disappointment on their arrival. Such persons have every reason to be satisfied in this beautiful and fertile country. If they choose to complain, they may; but I don't want to be troubled with their complaints. If they are not satisfied here, I have only this to say to them, "Don't stay whining about me, but go back to England, and go to h--l and be d--d."'"* *"City of the Mormons," p. 55. Brigham Young, in after years, thus spoke of Smith's exhibition of miraculous healing during the year after their arrival in Illinois: "Joseph commenced in his own house and dooryard, commanding the sick, in the name of Jesus Christ, to arise and be made whole, and they were healed according to his word. He then continued to travel from house to house, healing the sick as he went."* Any attempt to reconcile this statement by Young with the previously cited testimony about the mortality of the place would be futile. * "Life of Brigham Young" (Cannon & Son, publishers), p. 32. The growth of the town, however, was more rapid than that of any of the former Mormon settlements. The United States census shows that the population of Hancock County, Illinois, increased from 483 in 1830 to 9946 in 1840. Statements regarding the population of Nauvoo during the Mormon occupancy are conflicting and often exaggerated. In a letter to the elders in England, printed in the Times and Seasons of January, 1841, Smith said, "There are at present about 3000 inhabitants in Nauvoo." The same periodical, in an article on the city, on December 15, 1841, said that it was "a densely populated city of near 10,000 inhabitants." A visitor, describing the place in a letter in the Columbus (Ohio) Advocate of March, 1842, said that it contained about 7000 persons, and that the buildings were small and much scattered, log cabins predominating. The Times and Seasons of October, 1842, said, "It will be no more than probably correct if we allow the city to contain between 7000 and 8000 houses, with a population of 14,000 or 15,000," with two steam mills and other manufacturing concerns in operation. W. W. Phelps estimated the population in 1844 at 14,000, almost all professed Mormons. The Times and Seasons in 1845 said that a census just taken showed a population of 11,057 in the city and one third more outside the city limits. As soon as the Mormons arrived, Nauvoo was laid out in blocks measuring about 180 by 200 feet, with a river frontage of more than three miles. An English visitor to the place in 1843 wrote "The city is of great dimensions, laid out in beautiful order; the streets are wide and cross each other at right angles, which will add greatly to its order and magnificence when finished. The city rises on a quick incline from the rolling Mississippi, and as you stand near the Temple you may gaze on the picturesque scenery round. At your side is the Temple, the wonder of the world; round about and beneath you may behold handsome stores, large mansions, and fine cottages, interspersed with varied scenery."* * Mackay's "The Mormons," p. 128. Whatever the exact population of the place may have been, its rapid growth is indisputable. The cause of this must be sought, not in natural business reasons, such as have given a permanent increase of population to so many of our Western cities, but chiefly in active and aggressive proselyting work both in this country and in Europe. This work was assisted by the sympathy which the treatment of the Mormons had very generally secured for them. Copies of Mormon Bibles were rare outside of the hands of the brethren, and the text of Smith's "revelations" bearing on his property designs in Missouri was known to comparatively few even in the church. While the Nauvoo edition of the "Doctrine and Covenants" was in course of publication, the Times and Seasons, on January 1, 1842, said that it would be published in the spring, "but, many of our readers being deprived of the privilege of perusing its valuable pages, we insert the first section." Mormon emissaries took advantage of this situation to tell their story in their own way at all points of the compass. Meetings were held in the large cities of the Eastern states to express sympathy with these victims of the opponents of "freedom of religious opinion," and to raise money for their relief, and the voice of the press, from the Mississippi to the Atlantic, was, without a discovered exception, on the side of the refugees. This paved the way for a vast extension of that mission work which began with the trip of Cowdery and his associates in 1830, was expanded throughout this country while the Saints were at Kirtland, and was extended to foreign lands in 1837. The missionaries sent out in the early days of the church represented various degrees of experience and qualification. There were among them men like Orson Hyde and Willard Richards, who, although they gave up secular callings on entering the church, were close students of the Scriptures and debaters who could hold their own, when it came to an interpretation of the Scriptures, before any average audience. Many were sent out without any especial equipment for their task. John D. Lee, describing his first trip, says:-- "I started forth an illiterate, inexperienced person, without purse or scrip. I could hardly quote a passage of Scripture. Yet I went forth to say to the world that I was a minister of the Gospel." He was among the successful proselyters, and rose to influence in the church.* Of the requirement that the missionaries should be beggars, Lorenzo Snow, who was sent out on a mission from Kirtland in 1837, says, "It was a severe trial to my natural feelings of independence to go without purse or scrip especially the purse; for, from the time I was old enough to work, the feeling that 'I paid my way' always seemed a necessary adjunct to self respect." * For an account of his travels and successes, see "Mormonism Unveiled." Parley P. Pratt, in a letter to Smith from New York in November, 1839, describing the success of the work in the United States, says, "You would now find churches of the Saints in Philadelphia, in Albany, in Brooklyn, in New York, in Sing Sing, in Jersey, in Pennsylvania, on Long Island, and in various other places all around us," and he speaks of the "spread of the work" in Michigan and Maine. The importance of England as a field from which to draw emigrants to the new settlement was early recognized at Nauvoo, and in 1840 such lights of the church as Brigham Young, Heber C. Kimball, P. P. Pratt, Orson Pratt, John Taylor, Wilford Woodruff, and George A. Smith, of the Quorum of the Twelve Apostles, were sent to cultivate that field. There they ordained Willard Richards an Apostle, preached and labored for over a year, established a printing-office which turned out a vast amount of Mormon literature, including their Bible and "Doctrine and Covenants," and began the publication of the Millennial Star. In 1840 Orson Hyde was sent on a mission to the Jews in London, Amsterdam, Constantinople, and Jerusalem, and the same year missionaries were sent to Australia, Wales, Ireland, the Isle of Man, and the East Indies. In 1844 a missionary was sent to the Sandwich Islands; in 1849 others were sent to France, Denmark, Sweden, Norway and Iceland, Italy, and Switzerland; in 1850 ten more elders were sent to the Sandwich Islands; in 1851 four converts were baptized in Hindostan; in 1852 a branch of the church was organized at Malta; in 1853 three elders reached the Cape of Good Hope; and in 1861 two began work in Holland, but with poor success. We shall see that this proselyting labor has continued with undiminished industry to the present day, in all parts of the United States as well as in foreign lands. England provided an especially promising field for Mormon missionary work. The great manufacturing towns contained hundreds of people, densely ignorant,* superstitious, and so poor that the ownership of a piece of land in their own country was practically beyond the limit of their ambition. These people were naturally susceptible to the Mormon teachings, easily imposed upon by stories of alleged miracles, and ready to migrate to any part of the earth where a building lot or a farm was promised them. The letters from the first missionaries in England gave glowing reports of the results of their labors. Thus Wilford Woodruff, writing from Manchester in 1840, said, "The work has been so rapid it was impossible to ascertain the exact number belonging to each branch, but the whole number is 33 churches, 534 members, 75 officers, all of which had embraced the work in less than four months." Lorenzo Snow, in a letter from London in April, 1841, said: "Throughout all England, in almost every town and city of any considerable importance, we have chapels or public halls in which we meet for public worship. All over this vast kingdom the laws of Zion are rolling onward with the most astonishing rapidity." * "It has been calculated that there are in England and Wales six million persons who can neither read nor write, that is to say, about one-third of the population, including, of course, infants; but of all the children more than one-half attend no place of public instruction."--Dickens, "Household Words." The visiting missionaries began their work in England at Preston, Lancashire, in 1836 or 1837, and soon secured there some five hundred converts. Then they worked on each side of the Ribble, making converts in all the villages, and gaining over a few farm owners and mechanics of some means. Their method was first to drop hints to the villagers that the Holy Bible is defective in translation and incomplete, and that the Mormon Bible corrects all these defects. Not able to hold his own in any theological discussion, the rustic was invited to a meeting. At that meeting the missionary would announce that he would speak simply as the Lord directed him, and he would then present the Mormon view of their Bible and prophet. As soon as converts were won over, they were immersed, at night, and given the sacrament. Then they were initiated into the secret "church meeting," to which only the faithful were admitted, and where the flock were told of visions and "gifts," and exhorted to stand firm (along with their earthly goods) for the church, and warned against apostasy. One way in which the prophetic gift of the missionaries was proved in the early days in England was as follows: "Whenever a candidate was immersed, some of the brethren was given a letter signed by Hyde and Kimball, setting forth that 'brother will not abide in the spirit of the Lord, but will reject the truth, and become the enemy of the people of God, etc., etc.' If the brother did not apostatize, this letter remained unopened; if he did, it was read as a striking verification of prophecy."* * Caswall's "City of the Mormons," appendix. Miracles exerted a most potent influence among the people in England with whom the early missionaries labored, and the Millennial Star contains a long list of reported successes in this line. There are accounts of very clumsy tricks that were attempted to carry out the deception. Thus, at Newport, Wales, three Mormon elders announced that they would raise a dead man to life. The "corpse" was laid out and surrounded by weeping friends, and the elders were about to begin their incantations, when a doubting Thomas in the audience attacked the "corpse" with a whip, and soon had him fleeing for dear life.* * Tract by Rev. F. B. Ashley, p. 22. Thomas Webster, who was baptized in England in 1837 by Orson Hyde and became an elder, saw the falsity of the Mormon professions through the failure of their miracles and other pretensions, and, after renouncing their faith, published a pamphlet exposing their methods. He relates many of the declarations made by the first missionaries in Preston to their ignorant hearers. Hyde declared that the apostles Peter, James, and John were still alive. He and Kimball asserted that neither of them would "taste death" before Christ's second coming. At one meeting Kimball predicted that in ten or fifteen years the sea would be dried up between Liverpool and America. "One of the most glaring things they ever brought before the public," says Webster, "was stated in a letter written by Orson Hyde to the brethren in Preston, saying they were on the way to the promised land in Missouri by hundreds, and the wagons reached a mile in length. They fell in with some of their brethren in Canada, who told him the Lord had been raining down manna in rich profusion, which covered from seven to ten acres of land. It was like wafers dipped in honey, and both Saints and sinners partook of it. I was present in the pulpit when this letter was read." However ridiculous such methods may appear, their success in Great Britain was great.* In three years after the arrival of the first missionaries, the General Conference reported a membership of 4019 in England alone; in 1850 the General Conference reported that the Mormons in England and Scotland numbered 27,863, and in Wales 4342. The report for June, 1851, showed a total of 30,747 in the United Kingdom, and said, "During the last fourteen years more than 50,000 have been baptized in England, of which nearly 17,000 have migrated from her shores to Zion." In the years between 1840 and 1843 it was estimated that 3758 foreign converts settled in and around Nauvoo.** * "There is no page of religious history which more proudly tells its story than that which relates this peculiar phase of Mormon experience. The excitement was contagious, even affecting persons in the higher ranks of social life, and the result was a grand outpouring of spiritual and miraculous healing power of the most astonishing description. Miracles were heard of everywhere, and numerous competent and most reliable witnesses bore testimony to their genuineness."--"Rocky Mountain Saints," p. 10. ** Two of the most intelligent English converts, who did proselyting work for the church and in later years saw their error, have given testimony concerning this work in Great Britain. John Hyde, Jr., summing up in 1857 the proselyting system, said: "Enthusiasm is the secret of the great success of Mormon proselyting; it is the universal characteristic of the people when proselyted; it is the hidden and strong cord that leads them to Utah, and the iron clamp that keeps them there."--"Mormonism," p. 171. Stenhouse says: "Mormonism in England, Scotland and Wales was a grand triumph, and was fast ripening for a vigorous campaign in Continental Europe" (when polygamy was pronounced). The emigration of Mormon converts from Great Britain to the United States, in its earlier stages, was thoroughly systemized by the church authorities in this country. The first record of the movement of any considerable body tells of a company of about two hundred who sailed for New York from Liverpool in August, 1840, on the ship North American, in charge of two elders. A second vessel with emigrants, the Shefeld, sailed from Bristol to New York in February, 1841. The expense of the trip from New York to Nauvoo proved in excess of the means of many of these immigrants, some of whom were obliged to stop at Kirtland and other places in Ohio. This led to a change of route, by which vessels sailed from British ports direct to New Orleans, the immigrants ascending the Mississippi to Nauvoo. The extent of this movement to the time of the departure of the Saints from Nauvoo is thus given by James Linforth, who says the figures are "as complete and correct as it is possible now to make them*":-- * "Route from Liverpool to Great Salt Lake Valley," 1855. Year *** No. of Vessels *** No. of Emigrants 1840 1 200 1841 6 1177 1842 8 1614 1843 5 769 1844 5 644 1845-46 3 346 Total 3750 The Mormon agents in England would charter a vessel at an English port* when a sufficient company had assembled and announce their intention to embark. The emigrants would be notified of the date of sailing, and an agent would accompany them all the way to Nauvoo. Men with money were especially desired, as were mechanics of all kinds, since the one sound business view that seems to have been taken by the leaders at Nauvoo was that it would be necessary to establish manufactures there if the people were to be able to earn a living. In some instances the passage money was advanced to the converts. * For Dickens's description of one of these vessels ready to sail, see "The Uncommercial Traveller," Chap. XXII CHAPTER IV. -- THE NAUVOO CITY GOVERNMENT--TEMPLE AND OTHER BUILDINGS A tide of immigration having been turned toward the new settlement, the next thing in order was to procure for the city a legal organization. Several circumstances combined to place in the hands of the Mormon leaders a scheme of municipal government, along with an extensive plan for buildings, which gave them vast power without incurring the kind of financial rocks on which they were wrecked in Ohio. Dr. Galland* should probably be considered the inventor of the general scheme adopted at Nauvoo. He was at that time a resident of Cincinnati, but his intercourse with the Mormons had interested him in their beliefs, and some time in 1840 he addressed a letter to Elder R. B. Thompson, which gave the church leaders some important advice.** First warning them that to promulgate new doctrinal tenets will require not only tact and energy, but moral conduct and industry among their people, he confessed that he had not been able to discover why their religious views were not based on truth. "The project of establishing extraordinary religious doctrines being magnificent in its character," he went on to say, would require "preparations commensurate with the plan." Nauvoo being a suitable rallying-place, they would "want a temple that for size, proportions and style shall attract, surprise and dazzle all beholders"; something "unique externally, and in the interior peculiar, imposing and grand." The "clergymen" must be of the best as regards mental and vocal equipment, and there should be a choir such as "was never before organized." A college, too, would be of great value if funds for it could be collected. * "In the year 1834 one Dr. Galland was a candidate for the legislature in a district composed of Hancock, Adams, and Pike Counties. He resided in the county of Hancock, and, as he had in the early part of his life been a notorious horse thief and counterfeiter, belonging to the Massac gang, and was then no pretender to integrity, it was useless to deny the charge. In all his speeches he freely admitted the fact."--"FORD's History of Illinois," p. 406. ** Times and Seasons, Vol. II, pp. 277-278. The letter is signed with eight asterisks Galland's usual signature to such communications. These suggestions were accepted by Smith, with some important additional details, and they found place in the longest of the "revelations" given out by him in Illinois (Sec. I 24), the one, previously quoted from, in which the Lord excused the failure to set up a Zion in Missouri. There seemed to be some hesitation about giving out this "revelation." It is dated after the meeting of the General Conference at Nauvoo which ordered the building of a church there, and it was not published in the Times and Seasons until the following June, and then not entire. The "revelation" shows how little effect adversity had had in modifying the prophet's egotism, his arrogance, or his aggressiveness. Starting out with, "Verily, thus with the Lord unto you, my servant Joseph Smith, I am well pleased with your offerings and acknowledgments," it calls on him to make proclamation to the kings of the world, the President of the United States, and the governors of the states concerning the Lord's will, "fearing them not, for they are as grass," and warning them of "a day of visitation if they reject my servants and my testimony." Various direct commands to leading members of the church follow. Galland here found himself in Smith's clutches, being directed to "put stock" into the boardinghouse to be built. The principal commands in this "revelation" directed the building of another "holy house," or Temple, and a boardinghouse. With regard to the Temple it was explained that the Lord would show Smith everything about it, including its site. All the Saints from afar were ordered to come to Nauvoo, "with all your gold, and your silver, and your precious stones, and with all your antiquities,... and bring the box tree, and the fir tree, and the pine tree, together with all the precious trees of the earth, and with iron, with copper, and with brass, and with zinc, and with all your most precious things of the earth." The boarding-house ordered built was to be called Nauvoo House, and was to be "a house that strangers may come from afar to lodge therein... a resting place for the weary traveler, that he may contemplate the glory of Zion." It was explained that a company must be formed, the members of which should pay not less than $50 a share for the stock, no subscriber to be allotted more than $1500 worth. This "revelation" further announced once more that Joseph was to be "a presiding elder over all my church, to be a translator, a revelator, a seer and a prophet," with Sidney Rigdon and William Law his counsellors, to constitute with him the First Presidency, and Brigham Young to be president over the twelve travelling council. Legislation was, of course, necessary to carry out the large schemes that the Mormon leaders had in mind; but this was secured at the state capital with a liberality that now seems amazing. This was due to the desire of the politicians of all parties to conciliate the Mormon vote, and to the good fortune of the Mormons in finding at the capital a very practical lobbyist to engineer their cause. This was a Dr. John C. Bennett, a man who seems to have been without any moral character, but who had filled positions of importance. Born in Massachusetts in 1804, he practised as a physician in Ohio, and later in Illinois, holding a professorship in Willoughby University, Ohio, and taking with him to Illinois testimonials as to his professional skill. In the latter state he showed a taste for military affairs, and after being elected brigadier general of the Invincible Dragoons, he was appointed quartermaster general of the state in 1840, and held that position at the state capital when the Mormons applied to the legislature for a charter for Nauvoo. With his assistance there was secured from the legislature an act incorporating the city of Nauvoo, the Nauvoo Legion, and the University of the City of Nauvoo. The powers granted to the city government thus established were extraordinary. A City Council was authorized, consisting of the mayor, four aldermen, and nine councillors, which was empowered to pass any ordinances, not in conflict with the federal and state constitutions, which it deemed necessary for the peace and order of the city. The mayor and aldermen were given all the power of justices of the peace, and they were to constitute the Municipal Court. The charter gave the mayor sole jurisdiction in all cases arising under the city ordinances, with a right of appeal to the Municipal Court. Further than this, the charter granted to the Municipal Court the right to issue writs of habeas corpus in all cases arising under the city ordinances. Thirty-six sections were required to define the legislative powers of the City Council. A more remarkable scheme of independent local government could not have been devised even by the leaders of this Mormon church, and the shortsightedness of the law makers in consenting to it seems nothing short of marvellous. Under it the mayor, who helped to make the local laws (as a member of the City Council), was intrusted with their enforcement, and he could, as the head of the Municipal Court, give them legal interpretation. Governor Ford afterward defined the system as "a government within a government; a legislature to pass ordinances at war with the laws of the state; courts to execute them with but little dependence upon the constitutional judiciary, and a military force at their own command." * * A bill repealing this charter was passed by the Illinois House on February 3, 1843, by a vote of fifty-eight to thirty-three, but failed in the Senate by a vote of sixteen ayes to seventeen nays. This military force, called the Nauvoo Legion, the City Council was authorized to organize from the inhabitants of the city who were subject to military duty. It was to be at the disposal of the mayor in executing city laws and ordinances, and of the governor of the state for the public defence. When organized, it embraced three classes of troops--flying artillery, lancers, and riflemen. Its independence of state control was provided for by a provision of law which allowed it to be governed by a court martial of its own officers. The view of its independence taken by the Mormons may be seen in the following general order signed by Smith and Bennett in May, 1841, founded on an opinion by judge Stephen A. Douglas:--"The officers and privates belonging to the Legion are exempt from all military duty not required by the legally constituted authorities thereof; they are therefore expressly inhibited from performing any military service not ordered by the general officers, or directed by the court martial."* * Times and Seasons, Vol. II, p. 417. Governor Ford commissioned Brigham Young to succeed Smith as lieutenant general of the Legion from August 31, 1844. To show the Mormon idea of authority, the following is quoted from Tullidge's "Life of Brigham Young," p. 30: "It is a singular fact that, after Washington, Joseph Smith was the first man in America who held the rank of lieutenant general, and that Brigham Young was the next. In reply to a comment by the author upon this fact Brigham Young said: 'I was never much of a military man. The commission has since been abrogated by the state of Illinois; but if Joseph had lived when the (Mexican) war broke out he would have become commander-in chief of the United States Armies.'" In other words, this city military company was entirely independent of even the governor of the state. Little wonder that the Presidency, writing about the new law to the Saints abroad, said, "'Tis all we ever claimed." In view of the experience of the Missourians with the Mormons as directed by Smith and Rigdon, it would be rash to say that they would have been tolerated as neighbors in Illinois under any circumstances, after their actual acquaintance had been made; but if the state of Illinois had deliberately intended to incite the Mormons to a reckless assertion of independence, nothing could have been planned that would have accomplished this more effectively than the passage of the charter of Nauvoo. What next followed remains an unexplained incident in Joseph Smith's career. Instead of taking the mayoralty himself, he allowed that office to be bestowed upon Bennett, Smith and Rigdon accepting places among the councillors, Bennett having taken up his residence in Nauvoo in September, 1840. His election as mayor took place in February, 1841. Bennet was also chosen major general of the Legion when that force was organized, was selected as the first chancellor of the new university, and was elected to the First Presidency of the church in the following April, to take the place of Sidney Rigdon during the incapacity of the latter from illness. Judge Stephen A. Douglas also appointed him a master in chancery. Bennett was introduced to the Mormon church at large in a letter signed by Smith, Rigdon, and brother Hyrum, dated January 15, 1841, as the first of the new acquisitions of influence. They stated that his sympathies with the Saints were aroused while they were still in Missouri, and that he then addressed them a letter offering them his assistance, and the church was assured that "he is a man of enterprise, extensive acquirements, and of independent mind, and is calculated to be a great blessing to our community." When his appointment as a master in chancery was criticised by some Illinois newspapers, the Mormons defended him earnestly, Sidney Rigdon (then attorney-at-law and postmaster at Nauvoo), in a letter dated April 23, 1842, said, "He is a physician of great celebrity, of great versatility of talent, of refined education and accomplished manners; discharges the duties of his respective offices with honor to himself and credit to the people." All this becomes of interest in the light of the abuse which the Mormons soon after poured out upon this man when he "betrayed" them. Bennett's inaugural address as mayor was radical in tone. He advised the Council to prohibit all dram shops, allowing no liquor to be sold in a quantity less than a quart. This suggestion was carried out in a city ordinance. He condemned the existing system of education, which gave children merely a smattering of everything, and made "every boarding school miss a Plato in petticoats, without an ounce of genuine knowledge," pleading for education "of a purely practical character." The Legion he considered a matter of immediate necessity, and he added, "The winged warrior of the air perches upon the pole of American liberty, and the beast that has the temerity to ruffle her feathers should be made to feel the power of her talons." Smith was commissioned lieutenant general of this Legion by Governor Carlin on February 3, 1841, and he and Bennett blossomed out at once as gorgeous commanders. An order was issued requiring all persons in the city, of military obligation, between the ages of eighteen and forty-five, to join the Legion, and on the occasion of the laying of the corner-stone of the Temple, on April 6, 1841, it comprised fourteen companies. An army officer passing through Nauvoo in September, 1842, expressed the opinion that the evolutions of the Legion would do honor to any militia in the United States, but he queried: "Why this exact discipline of the Mormon corps? Do they intend to conquer Missouri, Illinois, Mexico? Before many years this Legion will be twenty, perhaps fifty, thousand strong and still augmenting. A fearful host, filled with religious enthusiasm, and led on by ambitious and talented officers, what may not be effected by them? Perhaps the subversion of the constitution of the United States." * * Mackay's "The Mormons," p. 121. Contemporary accounts of the appearance of the Legion on the occasion of the laying of the Temple corner-stone indicate that the display was a big one for a frontier settlement. Smith says in his autobiography, "The appearance, order, and movements of the Legion were chaste, grand, imposing." The Times and Seasons, in its report of the day's doings, says that General Smith had a staff of four aides-de-camp and twelve guards, "nearly all in splendid uniforms. The several companies presented a beautiful and interesting spectacle, several of them being uniformed and equipped, while the rich and costly dresses of the officers would have become a Bonaparte or a Washington." Ladies on horseback were an added feature of the procession. The ceremonies attending the cornerstone laying attracted the people from all the outlying districts, and marked an epoch in the church's history in Illinois. The Temple at Nauvoo measured 83 by 128 feet on the ground, and was nearly 60 feet high, surmounted by a steeple which was planned to be more than 100 feet in height. The material was white limestone, which was found underlying the site of the city. The work of construction continued throughout the occupation of Nauvoo by the Mormons, the laying of the capstone not being accomplished until May 24, 1845, and the dedication taking place on May 1, 1846. The cost of the completed structure was estimated by the Mormons at $1,000,000.* Among the costly features were thirty stone pilasters, which cost $3000 each. * "The Temple is said to have cost, in labor and money, a million dollars. It may be possible, and it is very probable, that contributions to that amount were made to it, but that it cost that much to build it few will believe. Half that sum would be ample to build a much more costly edifice to-day, and in the three or four years in which it was being erected, labor was cheap and all the necessaries of life remarkably low."--GREGG'S "History of Hancock County," p. 367. The portico of the Temple was surrounded by these pilasters of polished stone, on the base of which was carved a new moon, the capital of each being a representation of the rising sun coming from under a cloud, supported by two hands holding a trumpet. Under the tower were the words, in golden letters: "The House of the Lord, built by the Church of Latter-Day Saints. Commenced April 6, 1841. Holiness to the Lord." The baptismal font measured twelve by sixteen feet, with a basin four feet deep. It was supported by twelve oxen "carved out of fine plank glued together," says Smith, "and copied after the most beautiful five-year-old steer that could be found." From the basement two stairways led to the main floor, around the sides of which were small rooms designed for various uses. In the large room on this floor were three pulpits and a place for the choir. The upper floor contained a large hall, and around this were twelve smaller rooms. The erection of this Temple was carried on without incurring such debts or entering upon such money-making schemes as caused disaster at Kirtland. Labor and material were secured by successful appeals to the Saints on the ground and throughout the world. Here the tithing system inaugurated in Missouri played an efficient part. A man from the neighboring country who took produce to Nauvoo for sale or barter said, "In the committee rooms they had almost every conceivable thing, from all kinds of implements and men and women's clothing, down to baby clothes and trinkets, which had been deposited by the owners as tithing or for the benefit of the Temple." * * Gregg's "History of Hancock County," p. 374 Nauvoo House, as planned, was to have a frontage of two hundred feet and a depth of forty feet, and to be three stories in height, with a basement. Its estimated cost was $100,000.* A detailed explanation of the uses of this house was thus given in a letter from the Twelve to the Saints abroad, dated November 15, 1841:-- * Times and Seasons, Vol. II, p. 369. "The time set to favor the Stakes of Zion is at hand, and soon the kings and the queens, the princes and the nobles, the rich and the honorable of the earth, will come up hither to visit the Temple of our God, and to inquire concerning this strange work; and as kings are to become nursing fathers, and queens nursing mothers in the habitation of the righteous, it is right to render honor to whom honor is due; and therefore expedient that such, as well as the Saints, should have a comfortable house for boarding and lodging when they come hither, and it is according to the revelations that such a house should be built... All are under equal obligations to do all in their power to complete the buildings by their faith and their prayers; with their thousands and their mites, their gold and their silver, their copper and their zinc, their goods and their labors." Nauvoo House was not finished during the Prophet's life, the appeals in its behalf failing to secure liberal contributions. It was completed in later years, and used as a hotel. Smith's residence in Nauvoo was a frame building called the Mansion House, not far from the r*iver side. It was opened as a hotel on October 3, 1843, with considerable ceremony, one of the toasts responded to being as follows, "Resolved, that General Joseph Smith, whether we view him as a prophet at the head of the church, a general at the head of the Legion, a mayor at the head of the City Council, or a landlord at the head of the table, has few equals and no superiors." Another church building was the Hall of the Seventies, the upper story of which was used for the priesthood and the Council of Fifty. Galland's suggestion about a college received practical shape in the incorporation of a university, in whose board of regents the leading men of the church, including Galland himself, found places. The faculty consisted of James Keeley, a graduate of Trinity College, Dublin, as president; Orson Pratt as professor of mathematics and English literature; Orson Spencer, a graduate of Union College and the Baptist Theological Seminary in New York, as professor of languages; and Sidney Rigdon as professor of church history. The tuition fee was $5 per quarter. CHAPTER V. -- THE MORMONS IN POLITICS--MISSOURI REQUISITIONS FOR SMITH The Mormons were now equipped in their new home with large landed possessions, a capital city that exhibited a phenomenal growth, and a form of local government which made Nauvoo a little independency of itself; their prophet wielding as much authority and receiving as much submission as ever; a Temple under way which would excel anything that had been designed in Ohio or Missouri, and a stream of immigration pouring in which gave assurance of continued numerical increase. What were the causes of the complete overthrow of this apparent prosperity which so speedily followed? These causes were of a twofold character, political and social. The two were interwoven in many ways, but we can best trace them separately. We have seen that a Democratic organization gave the first welcome to the Mormon refugees at Quincy. In the presidential campaign of 1836 the vote of Illinois had been: Democratic, 17,275, Whig, 14,292; that of Hancock County, Democratic, 260, Whig, 340. The closeness of this vote explained the welcome that was extended to the new-comers. It does not appear that Smith had any original party predilections. But he was not pleased with questions which President Van Buren asked him when he was in Washington (from November, 1839, to February, 1840) seeking federal aid to secure redress from Missouri, and he wrote to the High Council from that city, "We do not say the Saints shall not vote for him, but we do say boldly (though it need not be published in the streets of Nauvoo, neither among the daughters of the Gentiles), that we do not intend he shall have our votes."* * Millennial Star, Vol. XVII, p.452. On his return to Illinois Smith was toadied to by the workers of both parties. He candidly told them that he had no faith in either; but the Whigs secured his influence, and, by an intimation that there was divine authority for their course, the Mormon vote was cast for Harrison, giving him a majority of 752 in Hancock County. In order to keep the Democrats in good humor, the Mormons scratched the last name on the Whig electoral ticket (Abraham Lincoln)* and substituted that of a Democrat. This demonstration of their political weight made the Mormons an object of consideration at the state capital, and was the direct cause of the success of the petition which they sent there, signed by some thousands of names, asking for a charter for Nauvoo. The representatives of both parties were eager to show them favor. Bennett, in a letter to the Times and Seasons from Springfield, spoke of the readiness of all the members to vote for what the Mormons wanted, adding that "Lincoln had the magnanimity to vote for our act, and came forward after the final vote and congratulated me on its passage." *This is mentioned in "Joab's" (Bermett's) letter, Times and Seasons, Vol, II, p. 267. In the gubernatorial campaign of 1841-1842 Smith swung the Mormon vote back to the Democrats, giving them a majority of more than one thousand in the county. This was done publicly, in a letter addressed "To my friends in Illinois,"* dated December 20, 1841, in which the prophet, after pointing out that no persons at the state capital were more efficient in securing the passage of the Nauvoo charter than the heads of the present Democratic ticket, made this declaration:-- * Times and Seasons, Vol. III, p. 651. "The partisans in this county who expect to divide the friends of humanity and equal rights will find themselves mistaken. We care not a fig for Whig or Democrat; they are both alike to us; but we shall go for our friends, OUR TRIED FRIENDS, and the cause of human liberty which is the cause of God.... Snyder and Moore are known to be our friends.... We will never be justly charged with the sin of ingratitude,--they have served us, and we will serve them." If Smith had been a man possessing any judgment, he would have realized that the political course which he was pursuing, instead of making friends in either party, would certainly soon arraign both parties against him and his followers. The Mormons announced themselves distinctly to be a church, and they were now exhibiting themselves as a religious body already numerically strong and increasing in numbers, which stood ready to obey the political mandate of one man, or at least of one controlling authority. The natural consequence of this soon manifested itself. A congressional and a county election were approaching, and a mass meeting, made up of both Whigs and Democrats of Hancock County, was held to place in the field a non-Mormon county ticket. The fusion was not accomplished without heart-burnings on the part of some unsuccessful aspirants for nominations. A few of these went over to Smith, and the election resulted in the success of the state Democratic and the Mormon local ticket, legislative and county, Smith's brother William being elected to the House. It is easy to realize that this victory did not lessen Smith's aggressive egotism. Some important matters were involved in the next political contest, the congressional election of August, 1843. The Whigs nominated Cyrus Walker, a lawyer of reputation living in McDonough County, and the Democrats J. P. Hoge, also a lawyer, but a weaker candidate at the polls. Every one conceded that Smith's dictum would decide the contest. On May 6, 1842, Governor Boggs of Missouri, while sitting near a window in his house in Independence, was fired at, and wounded so severely that his recovery was for some days in doubt. The crime was naturally charged to his Mormon enemies,* and was finally narrowed down to O. P. Rockwell,** a Mormon living in Nauvoo, as the agent, and Joseph Smith, Jr., as the instigator. Indictments were found against both of them in Missouri, and a requisition for Smith's surrender was made by the governor of that state on the governor of Illinois. Smith was arrested under the governor's warrant. Now came an illustration of the value to him of the form of government provided by the Nauvoo charter. Taken before his own municipal court, he was released at once on a writ of habeas corpus. This assumption of power by a local court aroused the indignation of non-Mormons throughout the state. Governor Carlin characterized it somewhat later, in a letter to Smith's wife, as "most absurd and ridiculous; to attempt to exercise it is a gross usurpation of power that cannot be tolerated."*** * The hatred felt toward Governor Boggs by the Mormon leaders was not concealed. Thus, an editorial in the Times and Seasons of January 1, 1841, headed "Lilburn W. Boggs," began, "The THING whose name stands at the head of this article," etc. Referring to the ending of his term of office, the article said, "Lilburn has gone down to the dark and dreary abode of his brother and prototype, Nero, there to associate with kindred spirits and partake of the dainties of his father's, the devil's, table." Bennett afterward stated that he heard Joseph Smith say, on July 10, 1842, that Governor Boggs, "the exterminator, should be exterminated," and that the Destroying Angels (Danites) should do it; also that in the spring of that year he heard Smith, at a meeting of Danites, offer to pay any man $500 who would secretly assassinate the governor. Bennett's statement is only cited for what it may be worth; that some Mormon fired the shot is within the limit of strict probability. ** Rockwell, who, in his latter days, was employed by General Connor to guard stock in California, told the general that he fired the shot at Governor Boggs, and was sorry it did not kill him.--"Mormon Portraits," p. 255. *** Millennial Star, Vol. XX, p. 23. Notwithstanding his release, Smith thought it best to remain in hiding for some time to escape another arrest, for which the governor ordered a reward of $200. About the middle of August his associates in Nauvoo concluded that the outlook for him was so bad, notwithstanding the protection which his city court was ready to afford, that it might be best for him to flee to the pine woods of the North country. Smith incorporates in his autobiography a long letter which he wrote to his wife at this time,* giving her directions about this flight if it should become necessary. Their goods were to be loaded on a boat manned by twenty of the best men who could be selected, and who would meet them at Prairie du Chien: "And from thence we will wend our way like larks up the Mississippi, until the towering mountains and rocks shall remind us of the places of our nativity, and shall look like safety and home; and there we will bid defiance to Carlin, Boggs, Bennett, and all their whorish whores and motley clan, that follow in their wake, Missouri not excepted, and until the damnation of Hell rolls upon them by the voice and dread thunders and trump of the eternal God." * Ibid., pp. 693-695. In October Rigdon obtained from Justin Butterfield, United States attorney for Illinois, an opinion that Smith could not be held on a Missouri requisition for a crime committed in that state when he was in Illinois. In December, 1842, Smith was placed under arrest and taken before the United States District Court at Springfield, Illinois, under a writ of habeas corpus issued by Judge Roger B. Taney of the State Supreme Court. Butterfield, as his counsel, secured his discharge by Judge Pope (a Whig) who held that Smith was not a fugitive from Missouri. While these proceedings were pending, the Nauvoo City Council (Smith was then mayor), passed two ordinances in regard to the habeas corpus powers of the Municipal Court, one giving that court jurisdiction in any case where a person "shall be or stand committed or detained for any criminal, or supposed criminal, matter."* This was intended to make Smith secure from the clutches of any Missouri officer so long as he was in his own city. * For text of these ordinances, see millennial Star, Vol. XX, p. 165. But Smith's enemy, General Bennett (who before this date had been cast out of the fold), was now very active, and through his efforts another indictment against Smith on the old charges of treason, murder, etc., was found in Missouri, in June, 1843, and under it another demand was made on the governor of Illinois for Smith's extradition. Governor Ford, a Democrat, who had succeeded Carlin, issued a warrant on June 17, 1843, and it was served on Smith while he was visiting his wife's sister in Lee County, Illinois. An attempt to start with him at once for Missouri was prevented by his Mormon friends, who rallied in considerable numbers to his aid. Smith secured counsel, who began proceedings against the Missouri agent and obtained a writ in Smith's behalf returnable, the account in the Times and Seasons says, before the nearest competent tribunal, which "it was ascertained was at Nauvoo"--Smith's own Municipal Court. The prophet had a sort of triumphal entry into Nauvoo, and the question of the jurisdiction of the Municipal Court in his case came up at once. Both of the candidates for Congress, Walker (who was employed as his counsel) and Hoge, gave opinions in favor of such jurisdiction, and, after a three hours' plea by Walker, the court ordered Smith's release. Smith addressed the people of Nauvoo in the grove after his return. From the report of his remarks in the journal of Discourses (Vol. II, p. 163) the following is taken: "Before I will bear this unhallowed persecution any longer, before I will be dragged away again among my enemies for trial, I will spill the last drop of blood in my veins, and will see all my enemies in hell.... Deny me the writ of habeas corpus, and I will fight with gun, sword, cannon, whirlwind, thunder, until they are used up like the Kilkenny cats.... If these [charter] powers are dangerous, then the constitutions of the United States and of this state are dangerous. If the Legislature has granted Nauvoo the right of determining cases of habeas corpus, it is no more than they ought to have done, or more than our fathers fought for." Smith expressed his gratitude to Walker for what the latter had accomplished in his behalf, and the Whig candidate now had no doubt that the Mormon vote was his. But the Missouri agent, indignant that a governor's writ should be set aside by a city court, hurried to Springfield and demanded that Governor Ford should call out enough state militia to secure Smith's arrest and delivery at the Missouri boundary. The governor, who was not a man of the firmest purpose, had no intention of being mixed up in the pending congressional fight and struggle for the Mormon vote; so he asked for delay and finally decided not to call out any troops. The Hancock County Democrats were quick to see an opportunity in this situation, and they sent to Springfield a man named Backenstos (who took an active part in the violent scenes connected with the subsequent history of the Mormons in the state) to ascertain for the Mormons just what the governor's intentions were. Backenstos reported that the prophet need have no fear of the Democratic governor so long as the Mormons voted the Democratic ticket.* * Governor Ford, in his "History of Illinois," says that such a pledge was given by a prominent Democrat, but without his own knowledge. When this news was brought back to Nauvoo, a few days before the election, a mass meeting of the Mormons was called, and Hyrum Smith (then Patriarch, succeeding the prophet's father, who was dead) announced the receipt of a "revelation" directing the Mormons to vote for Hoge. William Law, an influential business man in the Mormon circle, immediately denied the existence of any such "revelation." The prophet alone could decide the matter. He was brought in and made a statement to the effect that he himself proposed to vote for Walker; that he considered it a "mean business" to influence any man's vote by dictation, and that he had no great faith in revelations about elections; "but brother Hyrum was a man of truth; he had known brother Hyrum intimately ever since he was a boy, and he had never known him to tell a lie. If brother Hyrum said he had received such a revelation, he had no doubt it was a fact. When the Lord speaks, let all the earth be silent." * * Ford's"History of Illinois," p. 318. The election resulted in the choice of Hoge by a majority of 455! CHAPTER VI. -- SMITH A CANDIDATE FOR PRESIDENT OF THE UNITED STATES Smith's latest triumph over his Missouri enemies, with the feeling that he had the governor of his state back of him, increased his own and his followers' audacity. The Nauvoo Council continued to pass ordinances to protect its inhabitants from outside legal processes, civil and criminal. One of these provided that no writ issued outside of Nauvoo for the arrest of a person in that city should be executed until it had received the mayor's approval, anyone violating this ordinance to be liable to imprisonment for life, with no power of pardon in the governor without the mayor's consent! The acquittal of O. P. Rockwell on the charge of the attempted assassination of Governor Boggs caused great delight among the Mormons, and their organ declared on January 1, 1844, that "throughout the whole region of country around us those bitter and acrimonious feelings, which have so long been engendered by many, are dying away." Smith's political ideas now began to broaden. "Who shall be our next President?" was the title of an editorial in the Times and Seasons of October 1, 1843, which urged the selection of a man who would be most likely to give the Mormons help in securing redress for their grievances. The next month Smith addressed a letter to Henry Clay and John C. Calhoun, who were the leading candidates for the presidential nomination, citing the Mormons' losses and sufferings in Missouri, and their failure to obtain redress in the courts or from Congress, and asking, "What will be your rule of action relative to us as a people should fortune favor your ascendancy to the chief magistracy? "Clay replied that, if nominated, he could "enter into no engagements, make no promises, give no pledges to any particular portion of the people of the United States," adding, "If I ever enter into that high office, I must go into it free and unfettered, with no guarantees but such as are to be drawn from my whole life, character and conduct." He closed with an expression of sympathy with the Mormons "in their sufferings under injustice." Calhoun replied that, if elected President, he would try to administer the government according to the constitution and the laws, and that, as these made no distinction between citizens of different religious creeds, he should make none. He repeated an opinion which he had given Smith in Washington that the Mormon case against the state of Missouri did not come within the jurisdiction of the federal government. These replies excited Smith to wrath and he answered them at length, and in language characteristic of himself. A single quotation from his letter to Clay (dated May 13, 1844) will suffice:-- "In your answer to my question, last fall, that peculiar trait of the modern politician, declaring 'if you ever enter into that high office, you must go into it unfettered, with no guarantees but such as are to be drawn from your whole life, character and conduct,' so much resembles a lottery vender's sign, with the goddess of good luck sitting on the car of fortune, astraddle of the horn of plenty, and driving the merry steeds of beatitude, without reins or bridle, that I cannot help exclaiming, 'O, frail man, what have you done that will exalt you? Can anything be drawn from your LIFE, CHARACTER OR CONDUCT that is worthy of being held up to the gaze of this nation as a model of VIRTUE, CHARACTER AND WISDOM?'... 'Your whole life, character and conduct' have been spotted with deeds that causes a blush upon the face of a virtuous patriot; so you must be contented with your lot, while crime, cowardice, cupidity or low cunning have handed you down from the high tower of a statesman to the black hole of a gambler.... Crape the heavens with weeds of woe; gird the earth with sackcloth, and let hell mutter one melody in commemoration of fallen splendor! For the glory of America has departed, and God will set a flaming sword to guard the tree of liberty, while such mint-tithing Herods as Van Buren, Boggs, Benton, Calhoun, and Clay are thrust out of the realms of virtue as fit subjects for the kingdom of fallen greatness--vox reprobi, vox Diaboli." Calhoun was admonished to read the eighth section of article one of the federal constitution, after which "God, who cooled the heat of a Nebuchadnezzar's furnace, or shut the mouths of lions for the honor of a Daniel, will raise your mind above the narrow notion that the general government has no power, to the sublime idea that Congress, with the President as executor, is as almighty in its sphere as Jehovah is in his." 1 *For this correspondence in full, see Times and Seasons, January 1, and June 1, 1844, or Mackay's "The Mormons," p. 143. Smith's next step was to have judge Phelps read to a public meeting in Nauvoo on February 7, 1844, a very long address by the prophet, setting forth his views on national politics.* He declared that "no honest man can doubt for a moment but the glory of American liberty is on the wane, and that calamity and confusion will sooner or later destroy the peace of the people," while "the motto hangs on the nation's escutcheon, `every man has his price.'" * For its text, see Times and Seasons, May 15,1844, or Mackay's "The Mormons," p.133. Smith proposed an abundance of remedies for these evils: Reduce the members of Congress at least one-half; pay them $2 a day and board; petition the legislature to pardon every convict, and make the punishment for any felony working on the roads or some other place where the culprit can be taught wisdom and virtue, murder alone to be cause for confinement or death; petition for the abolition of slavery by the year 1850, the slaves to be paid for out of the surplus from the sale of public lands, and the money saved by reducing the pay of Congress; establish a national bank, with branches in every state and territory, "whose officers shall be elected yearly by the people, with wages of $2 a day for services," the currency to be limited to "the amount of capital stock in her vaults, and interest"; "and the bills shall be par throughout the nation, which will mercifully cure that fatal disorder known in cities as brokery, and leave the people's money in their own pockets"; give the President full power to send an army to suppress mobs; "send every lawyer, as soon as he repents and obeys the ordinances of heaven, to preach the Gospel to the destitute, without purse or scrip"; "spread the federal jurisdiction to the west sea, when the red men give their consent"; and give the right hand of fellowship to Texas, Canada, and Mexico. He closed with this declaration: "I would, as the universal friend of man, open the prisons, open the eyes, open the ears, and open the hearts of all people to behold and enjoy freedom, unadulterated freedom; and God, who once cleansed the violence of the earth with a flood, whose Son laid down his life for the salvation of all his father gave him out of the world, and who has promised that he will come and purify the world again with fire in the last days, should be supplicated by me for the good of all people. With the highest esteem, I am a friend of virtue and of the people." It seems almost incomprehensible that the promulgator of such political views should have taken himself seriously. But Smith was in deadly earnest, and not only was he satisfied of his political power, but, in the church conference of 1844, he declared, "I feel that I am in more immediate communication with God, and on a better footing with Him, than I have ever been in my life." The announcement of Smith's political "principles" was followed immediately by an article in the Times and Seasons, which answered the question, "Whom shall the Mormons support for President?" with the reply, "General Joseph Smith. A man of sterling worth and integrity, and of enlarged views; a man who has raised himself from the humblest walks in life to stand at the head of a large, intelligent, respectable, and increasing society;... and whose experience has rendered him every way adequate to the onerous duty." The formal announcement that Smith was the Mormon candidate was made in the Times and Seasons of February 15, 1844, and the ticket-- FOR PRESIDENT, GENERAL JOSEPH SMITH, Nauvoo, Illinois. was kept at the head of its editorial page from March 1, until his death. A weekly newspaper called the Wasp, issued at Nauvoo under Mormon editorship, had been succeeded by a larger one called the Neighbor, edited by John Taylor (afterward President of the church), who also had charge of the Times and Seasons. The Neighbor likewise placed Smith's name, as the presidential candidate, at the head of its columns, and on March 6 completed its ticket with "General James A. Bennett of New York, for Vice-President."* Three weeks later Bennett's name was taken down, and on June 19, Sidney Rigdon's was substituted for it. There was nothing modest in the Mormon political ambition. * This General Bennett was not the first mayor of Nauvoo, as some writers like Smucker have supposed, but a lawyer who gave his address as "Arlington House," on Long Island, New York, and who in 1843 had offered himself to Smith as "a most undeviating friend," etc. Proof of Smith's serious view of his candidacy is furnished in his next step, which was to send out a large body of missionaries (two or three thousand, according to Governor Ford) to work-up his campaign in the Eastern and Southern states. These emissaries were selected from among the ablest of Smith's allies, including Brigham Young, Lorenzo Snow, and John D. Lee. Their absence from Nauvoo was a great misfortune to Smith at the time of his subsequent arrest and imprisonment at Carthage. The campaigners began work at once. Lorenzo Snow, to whom the state of Ohio was allotted, went to Kirtland, where he had several thousand pamphlets printed, setting forth the prophet's views and plans, and he then travelled around in a buggy, distributing the pamphlets and making addresses in Smith's behalf. "To many persons," he confesses, "who knew nothing of Joseph but through the ludicrous reports in circulation, the movement seemed a species of insanity."* John D. Lee was a most devout Mormon, but his judgment revolted against this movement. "I would a thousand times rather have been shut up in jail," he says. He began his canvassing while on the boat bound for, St. Louis. "I told them," he relates, "the prophet would lead both candidates. There was a large crowd on the boat, and an election was proposed. The prophet received a majority of 75 out of 125 votes polled. This created a tremendous laugh."** * "Biography of Lorenzo Snow." ** "Mormonism Unveiled," p.149. We have an account of one state convention called to consider Smith's candidacy, and this was held in the Melodeon in Boston, Massachusetts, on July 1, 1844, the news of Smith's death not yet having reached that city. A party of young rowdies practically took possession of the hall as soon as the business of the convention began, and so disturbed the proceedings that the police were sent for, and they were able to clear the galleries only after a determined fight. The convention then adjourned to Bunker Hill, but nothing further is heard of its proceedings. The press of the city condemned the action of the disturbers as a disgrace. Mention is made in the Times and Seasons of July 1, 1844, of a conference of elders held in Dresden, Tennessee, on the 25th of May previous, at which Smith's name was presented as a presidential candidate. The meeting was broken up by a mob, which the sheriff confessed himself powerless to overcome, but it met later and voted to print three thousand copies of Smith's views. The prophet's death, which occurred so soon after the announcement of his candidacy, rendered it impossible to learn how serious a cause of political disturbance that candidacy might have been in neighborhoods where the Mormons had a following. CHAPTER VII. -- SOCIAL CONDITIONS IN NAUVOO Having followed Smith's political operations to their close, it is now necessary to retrace our steps, and examine the social conditions which prevailed in and around Nauvoo during the years of his reign--conditions which had quite as much to do in causing the expulsion of the Mormons from the state as did his political mistakes. It must be remembered that Nauvoo was a pioneer town, on the borders of a thinly settled country. Its population and that of its suburbs consisted of the refugees from Missouri, of whose character we have had proof; of the converts brought in from the Eastern states and from Europe, not a very intelligent body; and of those pioneer settlers, without sympathy with the Mormon beliefs, who were attracted to the place from various motives. While active work was continued by the missionaries throughout the United States, their labors in this country seem to have been more efficient in establishing local congregations than in securing large additions to the population of Nauvoo, although some "branches" moved bodily to the Mormon centre.* * Lee's "Mormonism Unveiled;" p. 135. Of the class of people reached by the early missionaries in England we have this description, in a letter from Orson Hyde to his wife, dated September 14,1837:--"Those who have been baptized are mostly manufacturers and some other mechanics. They know how to do but little else than to spin and weave cloth, and make cambric, mull and lace; and what they would do in Kirtland or the city of Far West, I cannot say. They are extremely poor, most of them not having a change of clothes decent to be baptized in."* * Elders' Journal, Vol. I, No. 2. In a letter of instructions from Smith to the travelling elders in Great Britain, dated October, 1840, he warned them that the gathering of the Saints must be "attended to in the order that the Lord intends it should"; and he explains that, as "great numbers of the Saints in England are extremely poor,... to prevent confusion and disappointment when they arrive here, let those men who are accustomed to making machinery, and those who can command a capital, though it be small, come here as soon as convenient and put up machinery, and make such other preparations as may be necessary, so that when the poor come on they may have employment to come to." The invitation to all converts having means was so urgent that it took the form of a command. A letter to the Saints abroad, signed by Joseph and Hyrum Smith, dated January 15, 1841, directed those "blessed of heaven with the possession of this world's goods" to sell out as soon as possible and move to Nauvoo, adding in italics: "This is agreeable to the order of heaven, and the only principal (sic) on which the gathering can be effected."* * The following is a quotation from a letter written by an American living near Nauvoo, dated October 20, 1842, printed in the postscript to Caswall's "The City of the Mormons":-- "If an English Mormon arrives, the first effort of Joe is to get his money. This in most cases is easily accomplished, under a pledge that he can have it at any time on giving ten days' notice. The man after some time calls for his money; he is treated kindly, and told that it is not convenient to pay. He calls a second time; the Prophet cannot pay, but offers a town lot in Nauvoo for $1000 (which cost perhaps as many cents), or land on the 'half-breed tract' at $10 or $15 per acre.... Finally some of the irresponsible Bishops or Elders execute a deed for land to which they have no valid title, and the poor fellow dares not complain. This is the history of hundreds of cases.... The history of every dupe reaches Nauvoo in advance. When an Elder abroad wins one over to the faith, he makes himself perfectly acquainted with all his family arrangements, his standing in society, his ability, and (what is of most importance) the amount of ready money and other property which he will take to Nauvoo.... They make no converts in Nauvoo, and it appears to me that they would never make another if all could witness their conduct at Nauvoo for one month... . In regard to this communication, I prefer, on account of my own safety, that you should not make known the author publicly. You cannot appreciate these fears [in England]. You have no idea what it is to be surrounded by a community of Mormons, guided by a leader the most unprincipled." We have seen how hard-pressed Smith was for money with which to meet his obligations for the payment of land purchased. It was not necessary that a newcomer should be a Mormon in order to buy a lot, special emphasis being laid on the freedom of religious opinion in the city; but it was early made known that purchasers were expected to buy their lots of the church, and not of private speculators. The determination with which this rule was enforced, as well as its unpopularity in some quarters, may be seen in the following extract from Smith's autobiography, under date of February 13, 1843: "I spent the evening at Elder O. Hyde's. In the course of conversation I remarked that those brethren who came here having money, and purchased without the church and without counsel, must be cut off. This, with other observations, aroused the feelings of Brother Dixon, from Salem, Mass., and he appeared in great wrath." The Nauvoo Neighbor of December 27, 1843, contained an advertisement signed by the clerk of the church, calling the attention of immigrants to the church lands, and saying, "Let all the brethren, therefore, when they move into Nauvoo, consult President Joseph Smith, the trustee in trust, and purchase their land from him, and I am bold to say that God will bless them, and they will hereafter be glad they did so." A good many immigrants of more or less means took warning as soon as they discovered the conditions prevailing there, and returned home. A letter on this subject from the officers of the church said:-- "We have seen so many who have been disappointed and discouraged when they visited this place, that we would have imagined they had never been instructed in the things pertaining to the Kingdom of God, and thought that, instead of coming into a society of men and women, subject to all the frailties of mortality, they were about to enjoy the society of the spirits of just men made perfect, the holy angels, and that this place should be as pure as the third heaven. But when they found that this people were but flesh and blood... they have been desirous to choose them a captain to lead them back." The additions to the Mormon population from the settlers whom they found in the outlying country in Illinois and Iowa were not likely to be of a desirable class. The banks of the Mississippi River had long been hiding-places for pirate bands, whose exploits were notorious, and the "half-breed tract" was a known place of refuge for the horse thief, the counterfeiter, and the desperado of any calling. The settlement of the Mormons in such a region, with an invitation to the world at large to join them and be saved, was a piece of good luck for this lawless class, who found a covering cloak in the new baptism, and a shield in the fidelity with which the Mormon authorities, under their charter, defended their flock. In this way Nauvoo became a great receptacle for stolen goods, and the river banks up and down the stream concealed many more, the takers of which walked boldly through the streets of the Mormon city. The retaliatory measures which Smith encouraged his followers to practise on their neighbors in Missouri had inculcated a disregard for the property rights of non-Mormons, which became an inciting cause of hostilities with their neighbors in Illinois. The complaints of thefts by Mormons became so frequent that the church authorities deemed it necessary to recognize and rebuke the practice. Lee quotes from an address by Smith at the conference of April, 1840, in Nauvoo, in which the prophet said: "We are no longer at war, and you must stop stealing. When the right time comes, we will go in force and take the whole state of Missouri. It belongs to us as our inheritance; but I want no more petty stealing. A man that will steal petty articles from his enemies will, when occasion offers, steal from his brethren too. Now I command you that have stolen must steal no more."* * Lee's "Mormonism Unveiled;" p. 111. The case of Elder O. Walker bears on this subject. On October 11, 1840, he was brought before a High Council and accused of discourtesy to the prophet, and "suggesting (at different places) that in the church at Nauvoo there did exist a set of pilferers who were actually thieving, robbing and plundering, taking and unlawfully carrying away from Missouri certain goods and chattels, wares and property; and that the act and acts of such supposed thieving, etc., was fostered and conducted by the knowledge and approval of the heads and leaders of the church, viz., by the Presidency and High Council."* * Millennial Star, Vol. XVIII, p. 185. The action of the church authorities themselves shows how serious they considered the reports about thieving. As early as December 1, 1841, Hyrum Smith, then one of the First Presidency, published in the Times and Seasons an affidavit denying that the heads of the church "sanction and approbate the members of said church in stealing property from those persons who do not belong to said church," etc. This was followed by a long denial of a similar character, signed by the Twelve, and later by an affidavit by the prophet himself, denying that he ever "directly or indirectly encouraged the purloining of property, or taught the doctrine of stealing." On March 25, 1843, Smith, as mayor, issued a proclamation beginning with the declaration, "I have not altered my views on the subject of stealing," reciting rumors of a secret band of desperadoes bound by oath to self-protection, and pledging pardon to any one who would give him any information about "such abominable characters." This exhibition of the heads of a church solemnly protesting that they were opposed to thieving is unique in religious history. The Patriarch, Hyrum Smith, made an announcement to the conference of 1843, which further confirms the charges of organized thieving made by the non-mormons. While denouncing the thieves as hypocrites, he said he had learned of the existence of a band held together by secret oaths and penalties, "who hold it right to steal from anyone who does not belong to the church, provided they consecrate one-third of it to the building of the Temple. They are also making bogus money.... The man who told me this said, 'This secret band referred to the Bible, Book of Doctrine and Covenants, and Book of Mormon to substantiate their doctrines; and if any of them did not remain steadfast, they ripped open their bowels and gave them to the catfish.'" He named two men, inmates of his own house, who, he had discovered, were such thieves. The prophet followed this statement with some remarks, declaring, "Thieving must be stopped."* * Millennial Star, Vol. XX, pp. 757-758. The Rev. Henry Caswall, in a description of a Sunday service in Nauvoo in April, 1842 "City of the Mormons," (p. 15) says:-- "The elder who had delivered the first discourse now rose and said a certain brother whom he named had taken a keg of white lead. 'Now,' said he, 'if any of the brethren present has taken it by mistake, thinking it was his own, he ought to restore it; but if any of the brethren present have stolen a keg, much more ought he to restore it, or else maybe he will get catched.'... Another person rose and stated that he had lost a ten dollar bill. If any of the brethren had found it or taken it, he hoped it would be restored." This introduction of calls for the restoration of stolen property as a feature of a Sunday church service is probably unique with the Mormons. That the Mormons did not do all the thieving in the counties around Nauvoo while they were there would be sufficiently proved by the character of many of the persons whom they found there on their arrival, and also by the fact that their expulsion did not make those counties a paradise.* The trouble with them was that, as soon as a man joined them, no matter what his previous character might have been, they gave him that protection which came with their system of "standing together." An early and significant proof of this protection is found in the action of the conference held in Nauvoo on October 3, 1840, two months before the charter had given the city government its extended powers, which voted that "no person be considered guilty of crime unless proved by the testimony of two or three witnesses."** * "Long afterward, while the writer was travelling through Hancock, Pike and Adams Counties, no family thought of retiring at night without barring and doublelocking every ingress."--Beadle, "Life in Utah," p. 65. ** Millennial Star, Vol. XVIII, p. 153. It became notorious in all the country round that it was practically useless for a non-Mormon to attempt the recovery of stolen property in Nauvoo, no matter how strong the proof in his possession might be. S. J. Clarke* says that a great deal of stolen stock was traced into Nauvoo, but that, "when found, it was extremely difficult to gain possession of it." He cites as an illustration the case of a resident of that county who traced a stolen horse into Nauvoo, and took with him sixty witnesses to identify the animal before a Mormon justice of the peace. He found himself, however, confronted with seventy witnesses who swore that the horse belonged to some Mormon, and the justice decided that the "weight of evidence," numerically calculated, was against the non-Mormon. * "History of McDonough County," p. 83. A form of protection against outside inquirers for property, which is well authenticated, was given by what were known as "whittlers." When a non-Mormon came into the city, and by his questions let it be known that he was looking for something stolen, he would soon find himself approached by a Mormon who carried a long knife and a stick, and who would follow him, silently whittling. Soon a companion would join this whittler, and then another, until the stranger would find himself fairly surrounded by these armed but silent observers. Unless he was a man of more than ordinary grit, an hour or more of this companionship would convince him that it would be well for him to start for home.* * Lee's "Mormonism Unveiled," p. 168. CHAPTER VIII. -- SMITH'S PICTURE OF HIMSELF AS AUTOCRAT Smith's autobiography gives incidentally many interesting glimpses of the prophet as he exercised his authority of dictator during the height of his power at Nauvoo. It is fortunate for the impartial student that these records are at his disposal, because many of the statements, if made on any other authority, would be met by the customary Mormon denials, and be considered generally incredible. That Smith's life, aside from the constant danger of extradition which the Missouri authorities held over him, was not an easy one at this time may readily be imagined. He had his position to maintain as sole oracle of the church. He was also mayor, judge, councillor, and lieutenant-general. There were individual jealousies to be disposed of among his associates, rivalries of different parts of the city over wished-for improvements to be considered, demands of the sellers of church lands for payment to be met, and the claims of politicians to be attended to. But Smith rarely showed any indication of compromise, apparently convinced that his position at all points was now more secure than it had ever been. The big building enterprises in which the church was engaged were a heavy tax on the people, and constant urging was necessary to keep them up to the requirements. Thus we find an advertisement in the Wasp dated June 25, 1842, and signed by the "Temple Recorder," saying, "Brethren, remember that your contracts with your God are sacred; the labor is wanted immediately." Smith referred to the discontent of the laborers, and to some other matters, in a sermon on February 21, 1843. The following quotations are from his own report of it. "If any man working on the Nauvoo House is hungry, let him come to me and I will feed him at my table... and then if the man is not satisfied I will kick his backside.... This meeting was got up by the Nauvoo House committee. The Pagans, Roman Catholics, Methodists and Baptists shall have place in Nauvoo--only they must be ground in Joe Smith's mill. I have been in their mill... and those who come here must go through my smut machine, and that is my tongue."* The difficulty of carrying on these building enterprises at this time was increased by the financial disturbance that was convulsing the whole country. It was in these years that Congress was wrestling with the questions of the deposits of the public funds, the United States Bank, the subtreasury scheme, and the falling off of customs and land-sale revenues, with a threatened deficit in the federal treasury. The break-down of the Bank of the United States caused a general failure of the banks of the Western and Southern states, and money was so scarce at Nauvoo that one Mormon writer records the fact that "when corn was brought to my door at ten cents a bushel, and sadly needed, the money could not be raised." * Millennial Star, Vol. XX, p. 583. The relations between Smith and Rigdon had been strained ever since the departure of the Mormons from Missouri. The trouble between them was finally brought before a special conference at Nauvoo, on October 7, 1843, at which Smith stated that he had received no material benefits from Rigdon's labors or counsel since they had left Missouri. He presented complaints against Rigdon's management of the post-office, brought up a charge that Rigdon had been in correspondence with General Bennett and Governor Carlin, and offered "indirect testimony" that Rigdon had given the Missourians information of Smith's whereabouts at the time of his last arrest. Rigdon met these accusations, some with denials and some with explanations, closing with a pitiful appeal to the all-powerful head of the church, whose nod would decide the verdict, reciting their long associations and sufferings, and signifying his willingness to resign his position as councillor to the First Presidency, but not concealing the pain and humiliation that such a step would cause him. Smith became magnanimous. "He expressed entire willingness to have Elder Rigdon retain his station, provided he would magnify his office, and walk and conduct himself in all honesty, righteousness and integrity; but signified his lack of confidence in his integrity and steadfastness."* This incident once more furnishes proof of some great power which Smith held over Rigdon that induced the latter to associate with the prophet on these terms. * Times and Seasons, Vol. IV, p. 330. H. C. Kimball stated afterward at Rigdon's church trial that Smith did not accept him as an adviser after this, but took Amasa Lyman in his place, and that it was Hyrum Smith who induced his brother to show some apparent magnanimity. Smith's creditors finally pressed him so hard that he attempted to secure aid from the bankruptcy act. In this he did not succeed,* and he was very bitter in his denunciation of the law because it was interpreted against him. It was about this time that Smith, replying to reports of his wealth, declared that his assets consisted of one old horse, two pet deer, ten turkeys, an old cow, one old dog, a wife and child, and a little household furniture. On March 1, 1843, the Council of the Twelve wrote to the outlying branches of the church, calling on them "to bring to our President as many loads of wheat, corn, beef, pork, lard, tallow, eggs, poultry, venison, and everything eatable, at your command," in order that he might be relieved of business cares and have time to attend to their spiritual interests. It was characteristic of Smith to find him, at a conference held the following month, lecturing the Twelve on their own idleness, telling them it was not necessary for them to be abroad all the time preaching and gathering funds, but that they should spend a part of their time at home earning a living. * See chapter on this subject in Bennett's "History of the Saints." At this same conference Smith was compelled to go into the details of a transaction which showed of how little practical use to him were his divining and prophetic powers. A man named Remick had come to him the previous summer and succeeded in getting from him a loan of $200 by misrepresentation. Afterward Remick offered to give him a quit-claim deed for all the land bought of Galland, as well as the notes which Smith had given to Galland, and one-half of all the land that Remick owned in Illinois and Iowa, if Smith would use his influence to build up the city of Keokuk, Iowa. Smith actually agreed to this in writing. At the conference he had to explain this whole affair. After alleging that Remick was a swindler, he said: "I am not so much of a 'Christian' as many suppose I am. When a man undertakes to ride me for a horse I feel disposed to kick up, and throw him off and ride him. David did so, and so did Joshua." * * Millennial Star, Vol. XX, pp. 758-759. The old Kirtland business troubles came up to annoy Smith from time to time, but he always found a way to meet them. While his writ of habeas corpus was under argument out of the city in 1841, a man presented to him a five-dollar bill of the Kirtland Bank, and threatened to sue him on it. As the easiest way to dispose of this matter, Smith handed the man $5. Smith's Ohio experience did not lessen his estimation of himself as an authority on finance. We find him, at the meeting of the Nauvoo City Council on February 25, 1843, denouncing the state law of Illinois making property a legal tender for the payment of debts; asserting that their city charter gave them authority to enact such local currency laws as did not conflict with the federal and state constitutions, and continuing:-- "Shall we be such fools as to be governed by their [Illinois] laws which are unconstitutional? No. We will make a law for gold and silver; then their law ceases, and we can collect our debts. Powers not delegated to the states, or reserved from the states, are constitutional. The constitution acknowledges that the people have all power not reserved to itself. I am a lawyer. I am a big lawyer, and comprehend heaven, earth and hell, to bring forth knowledge that shall cover up all lawyers, doctors and other big bodies."* *Ibid., p. 616. Smith had his way, as usual, and on March 4, the Council passed unanimously an ordinance making gold and silver the only legal tender in payment of debts and fines in Nauvoo, and fixing a punishment for the circulation of counterfeit money. Perhaps this Council never took a broader view of its legislative authority than in this instance. Smith never laid aside his natural inclination for good fellowship, nor took himself too seriously while posing as a mouthpiece of the Lord. Along with the entries recording his predictions he notes such matters as these: "Played ball with the brethren." "Cut wood all day." A visitor at Nauvoo, in 1843, describes him as "a jolly fellow, and one of the last persons whom he would have supposed God would have raised up as a Prophet."* Josiah Quincy said that Smith seemed to him to have a keen sense of the humorous aspects of his position. "It seems to me, General," Quincy said to him, "that you have too much power to be safely trusted in one man." "In your hands or that of any other person," was his reply, "so much power would no doubt be dangerous. I am the only man in the world whom it would be safe to trust with it. Remember, I am a prophet." "The last five words," says Quincy, "were spoken in a rich comical aside, as if in hearty recognition of the ridiculous sound they might have in the ears of a Gentile."** * This same idea is presented by a writer in the Millennial Star, Vol. XVII, p. 820: "When the fact of Smith's divine character shall burst upon the nations, they will be struck dumb with wonder and astonishment at the Lord's choice,--the last individual in the whole world whom they would have chosen." ** "Figures of the Past;" p. 397. Smith makes this entry on February 20, 1843: "While the [Municipal] Court was in session, I saw two boys fighting in the street. I left the business of the court, ran over immediately, caught one of the boys and then the other, and after giving them proper instruction, I gave the bystanders a lecture for not interfering in such cases. I returned to the court, and told them nobody was allowed to fight in Nauvoo but myself." In January, 1842, Smith once more became a "storekeeper." Writing to an absent brother on January 5, 1842, he described his building, with a salesroom fitted up with shelves and drawers, a private office, etc. He added that he had a fair stock, "although some individuals have succeeded in detaining goods to a considerable amount. I have stood behind the counter all day," he continued, "dealing out goods as steadily as any clerk you ever saw."* * Millennial Star, Vol. XIX, p. 21. The following entry is found under date of June 1, 1842: "Sent Dr. Richards to Carthage on business. On his return, old Charley, while on a gallop, struck his knees and breast instead of his feet, fell in the street and rolled over in an instant, and the doctor narrowly escaped with his life. It was a trick of the devil to kill my clerk. Similar attacks have been made upon myself of late, and Satan is seeking our destruction on every hand." Smith practically gave up "revealing" during his life in Nauvoo. At Rigdon's church trial, after Smith's death, President Marks said, "Brother Joseph told us that he, for the future, whenever there was a revelation to be presented to the church, would first present it to the Quorum, and then, if it passed the Quorum, it should be presented to the church." Strong pressure must have been exerted upon the prophet to persuade him to consent to such a restriction, and it is the only instance of the kind that is recorded during his career. But if he did not "reveal," he could not be prevented from uttering oral prophecies and giving his interpretation of the Scriptures. That he had become possessed with the idea of a speedy ending of this world seems altogether probable. All through his autobiography he notes reports of earthquakes, tornadoes, floods, etc., and he gives special emphasis to accounts that reached him of "showers of flesh and blood." Under date of February 18, 1843, he notes, "While at dinner I remarked to my family and friends present that, when the earth was sanctified and became like a sea of glass, it would be one great Urim and Thummim, and the Saints could look in it and see as they are seen." Another of his wise sayings is thus recorded, "The battle of Gog and Magog will be after the Millennial." In some remarks, on April 2, 1843, Smith made the one prediction that came true, and one which has always given the greatest satisfaction to the Saints. This was: "I prophesy in the name of the Lord God that the commencement of the difficulties which will cause much bloodshed previous to the coming of the Son of man will be in South Carolina. It may probably arise through the slave trade." This prediction was afterward amplified so as to declare that the war between the Northern and Southern states would involve other nations in Europe, and that the slaves would rise up against their masters. It would have been better for his fame had he left the announcement in its original shape. Such is the picture of Smith the prophet as drawn by himself. Of the rumors about the Mormons, current in all the counties near Nauvoo, which cannot be proved by Mormon testimony there were hundreds. CHAPTER IX. -- SMITH'S FALLING OUT WITH BENNETT AND HIGBEE Surprise has been expressed that Smith would permit the newcomer, General John C. Bennett, to be elected the first mayor of Nauvoo under the new charter. Much less surprising is the fact that a falling-out soon occurred between them which led to the withdrawal of Bennett from the church on May 17, 1842, and made for the prophet an enemy who pursued him with a method and vindictiveness that he had not before encountered from any of those who had withdrawn, or been driven, from the church fellowship. The exact nature of the dispute between the two men has never been explained. That personal jealousy entered into it there is little doubt. Smith never had submitted to any real division of his supreme authority, and when Bennett entered the fold as political lobbyist, mayor, major general, etc., a clash seemed unavoidable. It was stated, during Rigdon's church trial after Smith's death, that Bennett declared, at the first conference he attended at Nauvoo, that he sustained the same position in the First Presidency that the Holy Ghost does to the Father and the Son; and that, after Smith's death, Bennett visited Nauvoo, and proposed to Rigdon that the latter assume Smith's place in the church, and let Bennett assume that which had been occupied by Rigdon.* * Times and Seasons, Vol. V, p. 655. The Mormon explanation given at the time of Bennett's expulsion was that some of their travelling elders in the Eastern states discovered that the general had a wife and family there while he was paying attention to young ladies in Nauvoo; but a very slight acquaintance with Smith's ideas on the question of morality at that time is needed to indicate that this was an afterthought. The course of the church authorities showed that they were ready to every way qualified to be a useful citizen. Smith directed the clerk of the church to permit Bennett to withdraw "if he desires to do so, and this with the best of feelings toward you and General Bennett." But as soon as Bennett began his attacks on Smith the church made haste to withdraw the hand of fellowship from him, and framed a formal writ of excommunication, and Smith could not find enough phials of wrath to pour upon him. Thus, in a statement published in the Times and Seasons of July 1, 1842, he called Bennett "an impostor and a base adulterer," brought up the story of his having a wife in Ohio, and charged that he taught women that it was proper to have promiscuous intercourse with men. As soon as Bennett left Nauvoo he began the publication of a series of letters in the Sangamon (Illinois) Journal, which purported to give an inside view of the Mormon designs, and the personal character and practices of the church leaders. These were widely copied, and seem to have given people in the East their first information that Smith was anything worse than a religious pretender. Bennett also started East lecturing on the same subject, and he published in Boston in the same year a little book called "History of the Saints; or an Expose of Joe Smith and Mormonism," containing, besides material which he had collected, copious extracts from the books of Howe and W. Harris. Bennett declared that he had never believed in any of the Mormon doctrines, but that, forming the opinion that their leaders were planning to set up "a despotic and religious empire" over the territory included in Ohio, Indiana, Illinois, Iowa, and Missouri, he decided to join them, learn their secrets, and expose them. Bennett's personal rascality admits of no doubt, and not the least faith need be placed in this explanation of his course, which, indeed, is disproved by his later efforts to regain power in the church. It does seem remarkable, however, that neither the Lord nor his prophet knew anything about Bennett's rascality, and that they should select him, among others, for special mention in the long revelation of January 19, 1841, wherein the Lord calls him "my servant," and directs him to help Smith "in sending my word to the kings of the people of the earth." There is no doubt that Bennett obtained an inside view of Smith's moral, political, and religious schemes, and that, while his testimony un-corroborated might be questioned, much that he wrote was amply confirmed. According to Bennett's statements, Mormon society at Nauvoo was organized licentiousness. There were "Cyprian Saints," "Chartered Sisters of Charity," and "Cloistered Saints," or spiritual wives, all designed to pander to the passions of church members. Of the system of "spiritual wives" (which was set forth in the revelation concerning polygamy), Bennett says in his book: "When an Apostle, High Priest, Elder or Scribe conceives an affection for a female, and he has satisfactorily ascertained that she experiences a mutual claim, he communicates confidentially to the Prophet his affaire du coeur, and requests him to inquire of the Lord whether or not it would be right and proper for him to take unto himself the said woman for his spiritual wife. It is no obstacle whatever to this spiritual marriage if one or both of the parties should happen to have a husband or wife already united to them according to the laws of the land." Bennett alleged that Smith forced him, at the point of a pistol, to sign an affidavit stating that Smith had no part in the practice of the spiritual wife doctrine; but Bennett's later disclosures went into minute particulars of alleged attempts of Smith to secure "spiritual wives," a charge which the commandments to the prophet's wife in the "revelation" on polygamy amply sustain. A leading illustration cited concerned the wife of Orson Pratt.* According to the story as told (largely in Mrs. Pratt's words), Pratt was sent to England on a mission to get him out of the way, and then Smith used every means in his power to secure Mrs. Pratt's consent to his plan, but in vain. Nancy Rigdon, the eldest unmarried daughter of Sidney Rigdon, was another alleged intended victim of the prophet, and Bennett said that Smith offered him $500 in cash, or a choice lot, if he would assist in the plot. One day, when Smith was alone with her, he pressed his request so hard that she threatened to cry for help. The continuation of the story is not by General Bennett, but is taken from a letter to James A. Bennett, he of "Arlington House," dated Nauvoo, July 27, 1842, by George W. Robinson, one of Smith's fellow prisoners in Independence jail, and one of the generals of the Nauvoo Legion:-- * Ebenezer Robinson says that when Orson Pratt returned from his mission to England, and learned of the teaching of the spiritual wife doctrine, his mind gave way. One day he disappeared, and a search party found him five miles below Nauvoo, hatless, seated on the bank of the river.--The Return, Vol. II, p. 363. "She left him with disgust, and came home and told her father of the transaction; upon which Smith was sent for. He came. She told the tale in the presence of all the family, and to Smith's face. I was present. Smith attempted to deny at first, and face her down with a lie; but she told the facts with so much earnestness, and the fact of a letter being proved which he had caused to be written to her on the same subject, the day after the attempt made on her virtue, breathing the same spirit, and which he had fondly hoped was destroyed, all came with such force that he could not withstand the testimony; and he then and there acknowledged that every word of Miss Rigdon's testimony was true. Now for his excuse. He wished to ascertain if she was virtuous or not!" To offset this damaging attack on Smith, a man named Markham was induced to make an affidavit assailing Miss Rigdon's character, which was published in the Wasp. But Markham's own character was so bad, and the charge caused so much indignation, that the editor was induced to say that the affidavit was not published by the prophet's direction. Bennett's charges aroused great interest among the non-Mormons in all the counties around Nauvoo, and increased the growing enmity against Smith's flock which was already aroused by their political course and their alleged propensity to steal. A minor incident among those leading up to Smith's final catastrophe was a quarrel, some time later, between the prophet and Francis M. Higbee. This resulted in a suit for libel against Smith, tried in May, 1844, in which much testimony disclosing the rotten condition of affairs in Nauvoo was given, and in the arrest of Smith in a suit for $5000 damages. The hearing, on a writ of habeas corpus, in Smith's behalf, is reported in Times and Seasons, Vol. V, No. 10. The court (Smith's Municipal Court) ordered Smith discharged, and pronounced Higbee's character proved "infamous." CHAPTER X. -- THE INSTITUTION OF POLYGAMY The student of the history of the Mormon church to this date, who seeks an answer to the question, Who originated the idea of plural marriages among the Mormons? will naturally credit that idea to Joseph Smith, Jr. The Reorganized Church (non-polygamist), whose membership includes Smith's direct descendants, defend the prophet's memory by alleging that "in the brain of J. C. Bennett was conceived the idea, and in his practice was the principle first introduced into the church." In maintaining this ground, however, they contend that "the official character of President Joseph Smith should be judged by his official ministrations as set forth in the well authenticated accepted official documents of the church up to June 27, 1844. His personal, private conduct should not enter into this discussion."* The secular investigator finds it necessary to disregard this warning, and in studying the question he discovers an incontrovertible mass of testimony to prove that the "revelation" concerning polygamy was a production of Smith,** was familiar to the church leaders in Nauvoo, and was lived up to by them before their expulsion from Illinois. * Pamphlets Nos. 16 and 46 published by the Reorganized Church. ** "Elder W. W. Phelps said in Salt Lake Tabernacle in 1862 that while Joseph was translating the Book of Abraham in Kirtland, Ohio, in 1835, from the papyrus found with the Egyptian mummies, the Prophet became impressed with the idea that polygamy would yet become an institution of the Mormon Church. Brigham Young was present, and was much annoyed at the statement made by Phelps; but it is highly probable that it was the real secret that the latter then divulged."--"Rocky Mountain Saints," p. 182. The Book of Mormon furnishes ample proof that the idea of plural marriages was as far from any thought of the real "author" of the doctrinal part of that book as it was from the mind of Rigdon's fellow-Disciples in Ohio at the time. The declarations on the subject in the Mormon Bible are so worded that they distinctly forbid any following of the example of Old Testament leaders like David and Solomon. In the Book of Jacob ii. 24-28, we find these commands: "Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me saith the Lord; wherefore, thus with the Lord, I have led this people forth out of the land of Jerusalem, by the power of mine arm, that I might raise up unto me a righteous branch from the fruit of the loins of Joseph. "Wherefore, I, the Lord God, will not suffer that this people shall do like unto them of old. Wherefore my brethren, hear me, and hearken to the word of the Lord; for there shall not any man among you hath save it be one wife; and concubines he shall have none; for I, the Lord God, delighteth in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts." The same view is expressed in the Book of Mosiah, where, among the sins of King Noah, it is mentioned that "he spent his time in riotous living with his wives and concubines," and in the Book of Ether x. 5, where it is said that "Riplakish did not do that which was right in the sight of the Lord, for he did have many wives and concubines." Smith, at the beginning of his career as a prophet, inculcated the same views on this subject in his "revelations." Thus, in the one dated at Kirtland, February 9, 1831, it was commanded (Sec. 42), "Thou shalt love thy wife with all thy heart, and shall cleave unto her and none else; and he that looketh upon a woman to lust after her shall deny the faith, and shall not have the spirit, and if he repents not he shall be cast out." In another "revelation," dated the following month (Sec. 49), it was declared, "Wherefore it is lawful that he should have one wife, and they twain shall be one flesh, and all this that the earth might answer the end of its creation."* These teachings may be with justness attributed to Rigdon, and we shall see on how little ground rests a carelessly made charge that he was the originator of the "spiritual wife" notion. "It is the strongest proof of the firm hold of a party, whether religious or political, upon the public mind, when it may offend with impunity against its own primary principles." MILMAN, "History of Christianity." That there was a loosening of the views regarding the marriage tie almost as soon as Smith began his reign at Kirtland can be shown on abundant proof. Booth in one of his letters said, "it has been made known to one who has left his wife in New York State, that he is entirely free from his wife, and he is at pleasure to take him a wife from among the Lamanites" (Indians).* That reports of polygamous practices among the Mormons while they were in Ohio were current was conceded in the section on marriage, inserted in the Kirtland edition of the "Book of Doctrine and Covenants"--"Inasmuch as this Church of Christ has been reproached with the crime of fornication and polygamy," etc.; and is further proved by Smith's denial in the Elders' Journal,** and by the declaration of the Presidents of the Seventies, withholding fellowship with any elder "who is guilty of polygamy." * Howe's "Mormonism Unveiled." ** p. 157, ante. Of the enmity of the higher powers toward transgressors of the law of morality of this time, we find an amusing (some will say shocking) mention in Smith's "revelation" of October 25, 1831 (Sec. 66). This "revelation" (announced as the words of "the Lord your Redeemer, the Saviour of the world") was addressed to W. E. McLellin (who was soon after "rebuked" by the prophet for attempting to have a "revelation" on his own account). It declared that McLellin was "blessed for receiving mine everlasting covenant," directed him to go forth and preach, gave him power to heal the sick, and then added, "Commit no adultery, a temptation with which thou hast been troubled." Could religious bouffe go to greater lengths? Testimony as to the liberal Mormon view of the marriage relation while the church was in Missouri is found in the case of one Lyon, reported by Smith on page 148 of Vol. XVI of the Millennial Star. Lyon was the presiding high priest of one of the outlying branches of the church. Desiring to marry a Mrs. Jackson, whose husband was absent in the East, Lyon announced a "revelation," ordering the marriage to take place, telling her that he knew by revelation that her husband was dead. He gained her consent in this way, but, before the ceremony was performed, Jackson returned home, and, learning of Lyon's conduct, he had him brought before the authorities for trial. The high priest was found guilty enough to be deposed from his office, but not from his church membership. There is abundant testimony from Mormon sources to show that the doctrine of polygamy, with the "spiritual wife" adjunct, was practised in Nauvoo for some time before Joseph Smith's death. A very orthodox Mormon witness on this point is Eliza R. Snow. In her biography of her brother, Lorenzo Snow,* the recent head of the church, she gives this account of her connection with polygamy: * "This biography and autobiography of my brother Lorenzo Snow has been written as a tribute of sisterly affection for him, and as a token of sincere respect to his family. It is designed to be handed down in lineal descent, from generation to generation,--to be preserved as a family memorial."--Extract from the preface. "While my brother was absent on this [his first] mission to Europe [1840-1843], changes had taken place with me, one of eternal import, of which I supposed him to be entirely ignorant. The Prophet Joseph had taught me the principle of plural or celestial marriage, and I was married to him for time and eternity. In consequence of the ignorance of most of the Saints, as well as people of the world, on this subject, it was not mentioned, only privately between the few whose minds were enlightened on the subject. Not knowing how my brother [he returned on April 12, 1843] would receive it, I did not feel at liberty, and did not wish to assume the responsibility, of instructing him in the principle of plural marriage.... I informed my husband [the prophet] of the situation, and requested him to open the subject to my brother. A favorable opportunity soon presented, and, seated together on the bank of the Mississippi River, they had a most interesting conversation. The prophet afterward told me he found that my brother's mind had been previously enlightened on the subject in question. That Comforter which Jesus says shall I lead unto all truth had penetrated his understanding, and, while in England, had given him an intimation of what at that time was to many a secret. This was the result of living near the Lord. "It was at the private interview referred to above that the Prophet Joseph unbosomed his heart, and described the trying ordeal he experienced in overcoming the repugnance of his feelings, the natural result of the force of education and social custom, relative to the introduction of plural marriage. He knew the voice of God--he knew the command of the Almighty to him was to go forward--to set the example and establish celestial plural marriage.... Yet the prophet hesitated and deferred from time to time, until an angel of God stood by him with a drawn sword, and told him that, unless he moved forward and established plural marriage, his priesthood would be taken from him and he should be destroyed. This testimony he not only bore to my brother, but also to others."* * "Biography of Lorenzo Snow" (1884), pp. 68-70. Young married some of Smith's spiritual widows after the prophet's death, and four of them, including Eliza Snow, appear in Crockwell's illustrated "Biographies of Young's Wives," published in Utah. Catherine Lewis, who, after passing two years with the Mormons, escaped from Nauvoo, after taking the preliminary degrees of the endowment, says: "The Twelve took Joseph's wives after his death. Kimball and Young took most of them; the daughter of Kimball was one of Joseph's wives. I heard her say to her mother: 'I will never be sealed to my father [meaning as a wife], and I would never have been sealed [married] to Joseph had I known it was anything more than ceremony. I was young, and they deceived me by saying the salvation of our whole family depended on it.' The Apostles said they only took Joseph's wives to raise up children, carry them through to the next world, and there deliver them up to him; by so doing they would gain his approbation."--"Narrative of Some of the Proceedings of the Mormons." Smith's versatility as a fabricator seems to give him a leading place in that respect in the record of mankind. Snow says that he asked the prophet to set him right if he should see him indulging in any practice that might lead him astray, and the prophet assured him that he would never be guilty of any serious error. "It was one of Snow's peculiarities," observes his sister, "to do nothing by halves"; and he exemplified this in this instance by having two wives "sealed" to him at the same time in 1845, adding two more very soon afterward, and another in 1848. "It was distinctly understood," says his sister, "and agreed between them, that their marriage relations should not, for the time being, be divulged to the world." The testimony of John D. Lee in regard to the practice of polygamy in Illinois is very circumstantial, and Lee was a conscientious polygamist to the day of his death. He says* that he was directed in this matter by principle and not by passion, and goes on to explain:-- * "Mormonism Unveiled," p. 200 "In those days I did not always make due allowance for the failings of the weaker vessels. I then expected perfection in all women. I know now that I was foolish in looking for that in anything human. I have, for slight offences, turned away good-meaning young women that had been sealed to me, and refused to hear their excuses, but sent them away brokenhearted. In this I did wrong. I have regretted the same in sorrow for many years .... Should my history ever fall into the hands of Emeline Woolsey or Polly Ann Workman, I wish them to know that, with my last breath, I asked God to pardon me the wrong I did them, when I drove them from me, poor young girls as they were" Lee says that in the winter of 1843-1844 Smith set one Sidney Hay Jacobs to writing a pamphlet giving selections from the Scriptures bearing on the practice of polygamy and advocating that doctrine. The appearance of this pamphlet created so much unfavorable comment (even Hyrum Smith denouncing it "as from beneath") that Joseph deemed it best to condemn it in the Wasp, although men in his confidence were busy advocating its teachings. The "revelation" sanctioning plural marriages is dated July 12, 1843, and Lee says that Smith "dared not proclaim it publicly," but taught it "confidentially," urging his followers "to surrender themselves to God" for their salvation; and "in the winter of 1845, meetings were held all over the city of Nauvoo, and the spirit of Elijah was taught in the different families, as a foundation to the order of celestial marriage, as well as the law of adoption."* The Saints were also taught that Gentiles had no right to perform the marriage ceremony, and that their former marriage relations were invalid, and that they could be "sealed" to new wives under the authority of the church. *"Mormonism Unveiled," p. 165. Lee gives a complete record of his plural marriages, which is interesting, showing how the business was conducted at the start. His second wife, the daughter of a wealthy farmer near Quincy, Illinois, was "sealed" to him in Nauvoo in 1845, after she had been an inmate of his house for three months. His third and fourth wives were "sealed" to him soon after, but Young took a fancy to wife No. 3 (who had borne Lee a son), and, after much persuasion, she was "sealed" to Young. At this same "sealing" Lee took wife No. 4, a girl whom he had baptized in Tennessee. In the spring of 1845 two sisters of his first wife AND THEIR MOTHER were "sealed" to him; he married the mother, he says, "for the salvation of her eternal state." At the completion of the Nauvoo Temple he took three more wives. At Council Bluffs, in 1847, Brigham Young "sealed" him to three more, two of them sisters, in one night, and he secured the fourteenth soon after, the fifteenth in 1851, the sixteenth in 1856, the seventeenth in 1858 ("a dashing young bride"), the eighteenth in 1859, and the nineteenth and last in Salt Lake City. He says he claimed "only eighteen true wives," as he married Mrs. Woolsey "for her soul's sake, and she was nearly sixty years old." By these wives he had sixty-four children, of whom fifty-four were living when his book was written. Ebenezer Robinson, explaining in the Return a statement signed by him and his wife in October, 1842, to offset Bennett's charges, in which they declared that they "knew of no other form of marriage ceremony" except the one in the "Book of Doctrine and Covenants," said that this statement was then true, as the heads of the church had not yet taught the new system to others. But they had heard it talked of, and the prophet's brother, Don Carlos, in June, 1841, had said to Robinson, "Any man who will teach and practise spiritual wifery will go to hell, no matter if it is my brother Joseph." Hyrum Smith, who first opposed the doctrine, went to Robinson's house in December, 1843, and taught the system to him and his wife. Robinson was told of the "revelation" to Joseph a few days after its date, and just as he was leaving Nauvoo on a mission to New York. He, Law, and William Marks opposed the innovation. He continues: "We returned home from that mission the latter part of November, 1843. Soon after our return, I was told that when we were gone the 'revelation' was presented to and read in the High Council in Nauvoo, three of the members of which refused to accept it as from the Lord, President Marks, Cowles, and Counsellor Leonard Soby." Cowles at once resigned from the High Council and the Presidency of the church at Nauvoo, and was looked on as a seceder. Robinson gives convincing testimony that, as early as 1843, the ceremonies of the Endowment House were performed in Nauvoo by a secret organization called "The Holy Order," and says that in June, 1844, he saw John Taylor clad in an endowment robe. He quotes a letter to himself from Orson Hyde, dated September 19, 1844, in which Hyde refers guardedly to the new revelation and the "Holy Order" as "the charge which the prophet gave us," adding, "and we know that Elder Rigdon does not know what it was." * * The Return, Vol. II, p. 252. We may find the following references to this subject in Smith's diary: "April 29, 1842. The Lord makes manifest to me many things which it is not wisdom for me to make public until others can witness the proof of them." "May 1. I preached in the grove on the Keys of the Kingdom, etc. The Keys are certain signs and words by which the false spirits and personages can be detected from true, and which cannot be revealed to the Elders till the Temple is completed." "May 4. I spent the day in the upper part of my store... in council with (Hyrum, Brigham Young and others) instructing them in the principles and order of the Priesthood, attending to washings, anointings, endowments.... The communications I made to this Council were of things spiritual, and to be received only by the spiritually minded; and there was nothing made known to these men but what will be made known to all the Saints of the last days as soon as they are prepared to receive, and a proper place is prepared to communicate them." * * Millennial Star, Vol. XIX, pp. 390-393. In one of Smith's dissertations, which are inserted here and there in his diary, is the following under date of August, 1842:-- "If we seek first the kingdom of God, all good things will be added. So with Solomon. First he asked wisdom and God gave it to him, and with it every desire of his heart, even things which might be considered abominable to all who understand the order of heaven only in part, but which in reality were right, because God gave and sanctioned them by special revelation." * * Millennial Star, Vol. XIX, p. 774. While the Mormon leaders, Lorenzo Snow and others, were in the Utah penitentiary after conviction under the Edmunds antipolygamy law, refusing pardons on condition that they would give up the practice of polygamy, the Deseret News of May 20, 1886, printed an affidavit made on February 16, 1874, at the request of Joseph F. Smith, by William Clayton, who was a clerk in the prophet's office in Nauvoo and temple recorder, to show the world that "the martyred prophet is responsible to God and the world for this doctrine." The affidavit recites that while Clayton and the prophet were taking a walk, in February, 1843, Smith first broached to him the subject of plural marriages, and told him that the doctrine was right in the sight of God, adding, "It is your privilege to have all the wives you want." He gives the names of a number of the wives whom Smith married at this time, adding that his wife Emma "was cognizant of the fact of some, if not all, of these being his wives, and she generally treated them very kindly." He says that on July 12, 1843, Hyrum offered to read the "revelation" to Emma if the prophet would write it out, saying, "I believe I can convince her of its truth, and you will hereafter have peace." Joseph smiled, and remarked, "You do not know Emma as well as I do," but he thereupon dictated the "revelation" and Clayton wrote it down. An examination of its text will show how largely it was devoted to Emma's subjugation. When Hyrum returned from reading it to the prophet's lawful wife, he said that "he had never received a more severe talking to in his life; that Emma was very bitter and full of resentment and anger." Joseph repeated his remark that his brother did not know Emma as well as he did, and, putting the "revelation" into his pocket, they went out. * * Jepson's "Historical Record," Vol. VI, pp. 233-234, gives the names of twenty-seven women who, "besides a few others about whom we have been unable to get all the necessary information, were sealed to the Prophet Joseph during the last three years of his life." "At the present time," says Stenhouse ("Rocky Mountain Saints"), p. 185, "there are probably about a dozen sisters in Utah who proudly acknowledge themselves to be the `wives of Joseph, 'and how many others there may be who held that relationship no man knoweth.'" At the conference in Salt Lake City on August 28, 1852, at which the first public announcement of the revelation was made, Brigham Young said in the course of his remarks: "Though that doctrine has not been preached by the Elders, this people have believed in it for many years.* The original copy of this revelation was burned up. William Clayton was the man who wrote it from the mouth of the Prophet. In the meantime it was in Bishop Whitney's possession. He wished the privilege to copy it, which brother Joseph granted. Sister Emma burnt the original." The "revelation," he added, had been locked up for years in his desk, on which he had a patent lock.** * As evidence that polygamy was not countenanced by Smith and his associates in Nauvoo, there has been cited a notice in the Times and Seasons of February, 1844, signed by Joseph and Hyrum Smith, cutting off an elder named Brown for preaching "polygamy and other false and corrupt doctrines," and a letter of Hyrum, dated March 15, 1844, threatening to deprive of his license and membership any elder who preached "that a man having a certain priesthood may have as many wives as he pleases." The Deseret News of May 20, 1886, noticing these and other early denials, justifies the falsehoods, saying that "Jesus enjoined his Disciples on several occasions to keep to themselves principles that he made known to them," that the "Book of Doctrine and Covenants" gave the same instruction, and that the elders, as the "revelation" was not yet promulgated, "were justified in denying those imputations, and at the same time avoiding the avowal of such doctrines as were not yet intended for this world." P. P. Pratt flatly denied, in England, in 1846, that any such doctrine was known or practised by the Saints, and John Taylor (afterward the head of the church), in a discussion in France in July, 1850, declared that "these things are too outrageous to admit of belief." The latter false statements would be covered by the excuse of the Deseret News. ** Deseret News, extra, September 14, 1852. Young declared in a sermon in Salt Lake City in July, 1855, that he was among the doubters when the prophet revealed the new doctrine, saying: "It was the first time in my life that I desired the grave, and I could hardly get over it for a long time.... And I have had to examine myself from that day to this, and watch my faith and carefully meditate, lest I should be found desiring the grave more than I ought to." His examinations proved eminently successful. Further proof is not needed to show that this doctrine was the offspring of Joseph Smith, and that its original object was to grant him unrestricted indulgence of his passions. Justice to Sidney Rigdon requires that his memory should be cleared of the charge, which has been made by more than one writer, that the spiritual wife doctrine was of his invention. There is the strongest evidence to show that it was Smith's knowledge that he could not win Rigdon over to polygamy which made the prophet so bitter against his old counsellor, and that it was Rigdon's opposition to the new doctrine that made Young so determined to drive him out of church after the prophet's death. When Rigdon returned to Pittsburg, Pennsylvania, to establish his own Mormon church there, he began in October, 1844, the publication of a revived Latter-Day Saints' Messenger and Advocate. Stating "the greater cause" of the opposition of the leaders of Nauvoo to him, in an editorial, he said:-- "Know then that the so-called Twelve Apostles at Nauvoo are now teaching the doctrine of what is called Spiritual Wives; that a man may have more wives than one; and they are not only teaching it, but practising it, and this doctrine is spreading alarmingly through that apostate branch of the church of Latter-Day Saints. Their greatest objection to us was our opposition to this doctrine, knowing, as they did, that we had got the fact in possession. It created alarm, great alarm; every effort was made while we were there to effect something that might screen them from the consequence of exposure.... "This doctrine of a man having more wives than one is the cause which has induced these men to put at defiance the ecclesiastical arrangements of the church, and, what is equally criminal, to do despite unto the moral excellence of the doctrine and covenants of the church, setting up an order of things of their own, in violation of all the rules and regulations known to the Saints." In the same editorial Rigdon prints a statement by a gentleman who was at Nauvoo at the time, and for whose veracity he vouches, which said, "It was said to me by many that they had no objection to Elder Rigdon but his opposition to the spiritual wife system." Benjamin Winchester, who was one of the earliest missionaries sent out from Kirtland, adds this testimony in a letter to Elder John Hardy of Boston, Massachusetts, whose trial in 1844 for opposing the spiritual wife doctrine occasioned wide comment: "As regards the trial of Elder Rigdon at Nauvoo, it was a forced affair, got up by the Twelve to get him out of their way, that they might the better arrogate to themselves higher authority than they ever had, or anybody ever dreamed they would have; and also (as they perhaps hope) to prevent a complete expose of the spiritual wife system, which they knew would deeply implicate themselves." CHAPTER XI. -- PUBLIC ANNOUNCEMENT OF THE DOCTRINE OF POLYGAMY Although there was practically no concealment of the practice of polygamy by the Mormons resident in Utah after their arrival there, it was not until five years from that date that open announcement was made by the church of the important "revelation." This "revelation" constitutes Sec. 132 of the modern edition of the "Book of Doctrine and Covenants," and bears this heading: "Revelation on the Eternity of the Marriage Covenant, including Plurality of Wives. Given through Joseph, the Seer, in Nauvoo, Hancock County, Illinois, July 12, 1843." All its essential parts are as follows: "Verily, thus saith the Lord unto you, my servant Joseph, that inasmuch as you have inquired of my hand, to know and understand wherein I, the Lord, justified my servants Abraham, Isaac and Jacob; as also Moses, David and Solomon, my servants, as touching the principle and doctrine of their having many wives and concubines: "Behold! and lo, I am the Lord thy God, and will answer thee as touching this matter: "Therefore, prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same; "For behold! I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant, and be permitted to enter into my glory; "For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world: "And as pertaining to the new and everlasting covenant, it was instituted for the fullness of my glory; and he that receiveth a fullness thereof, must and shall abide the law, or he shall be damned, saith the Lord God. "And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time, on whom this power and the keys of this Priesthood are conferred), are of no efficacy, virtue, or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead.... "I am the Lord thy God, and I give unto you this commandment, that no man shall come unto the Father but by me, or by my word, which is my law, saith the Lord;... "Therefore, if a man marry him a wife in the world, and he marry her not by me, nor by my word; and he covenant with her so long as he is in the world, and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world; "Therefore, when they are out of the world, they neither marry, nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory; "For these angels did not abide my law, therefore they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity, and from henceforth are not Gods, but are angels of God, for ever and ever. "And again, verily I say unto you, if a man marry a wife, and make a covenant with her for time and for all eternity, if that covenant is not by me, or by my word, which is my law, and is not sealed by the Holy Spirit of promise, through him whom I have anointed, and appointed unto this power--then it is not valid, neither of force when they are out of the world, because they are not joined by me, saith the Lord, neither by my word; when they are out of the world, it cannot be received there, because the angels and the Gods are appointed there, by whom they cannot pass; they cannot, therefore, inherit my glory, for my house is a house of order, saith the Lord God. "And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power, and the keys of this Priesthood; and it shall be said unto them, ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths--then shall it be written in the Lamb's Book of Life, that he shall commit no murder whereby to shed innocent blood, and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity, and shall be of full force when they are out of the world; and they shall pass by the angels, and the Gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fullness and a continuation of the seeds for ever and ever. "Then shall they be Gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be Gods, because they have all power, and the angels are subject unto them. "Verily, verily I say unto you, except ye abide my law, ye cannot attain to this glory;... "And verily, verily I say unto you, that whatsoever you seal on earth, shall be sealed in Heaven; and whatsoever you bind on earth, in my name, and by my word, with the Lord, it shall be eternally bound in the heavens; and whosesoever sins you remit on earth shall be remitted eternally in the heavens; and whosesoever sins you retain on earth, shall be retained in heaven. "And again, verily I say, whomsoever you bless, I will bless, and whomsoever you curse, I will curse, with the Lord; for I, the Lord, am thy God.... "Verily I say unto you, a commandment I give unto mine handmaid, Emma Smith, your wife, whom I have given unto you, that she stay herself, and partake not of that which I commanded you to offer unto her; for I did it, saith the Lord, to prove you all, as I did Abraham; and that I might require an offering at your hand, by covenant and sacrifice. "And let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph, and who are virtuous and pure before me; and those who are not pure, and have said they were pure, shall be destroyed, with the Lord God; "For I am the Lord, thy God, and ye shall obey my voice; and I give unto my servant Joseph that he shall be made ruler over many things, for he hath been faithful over a few things, and from henceforth I will strengthen him. "And I command mine handmaid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. But if she will not abide this commandment, she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her, if she abide not in my law; "But if she will not abide this commandment, then shall my servant Joseph do all things for her, even as he hath said; and I will bless him and multiply him, and give unto him an hundred fold in this world, of fathers and mothers, brothers and sisters, houses and lands, wives and children, and crowns of eternal lives in the eternal worlds. "And again, verily I say, let mine handmaid forgive my servant Joseph his trespasses; and then shall she be forgiven her trespasses, wherein she has trespassed against me; and I, the Lord thy God, will bless her, and multiply her, and make her heart to rejoice.... "And again, as pertaining to the law of the priesthood, if any man espouse a virgin, and desire to espouse another, and the first give her consent; and if he espouse the second, and they are virgins, and have vowed to no other man, then is he justified; he cannot commit adultery, for they are given unto him; for he cannot commit adultery with that that belongeth unto him and to no one else. "And if he have ten virgins given unto him by this law, he cannot commit adultery, for they belong to him, and they are given unto him, therefore is he justified. "But if one or either of the ten virgins, after she is espoused, shall be with another man; she has committed adultery, and shall be destroyed; for they are given unto him to multiply and replenish the earth, according to my commandment, and to fulfill the promise which was given by my Father before the foundation of the world; and for their exaltation in the eternal worlds, that they may bear the souls of men; for herein is the work of my Father continued, that he may be glorified. "And again, verily, verily I say unto you, if any man have a wife who holds the keys of this power, and he teacheth unto her the law of my priesthood, as pertaining to these things, then shall she believe, and administer unto him, or she shall be destroyed, saith the Lord your God, for I will destroy her; for I will magnify my name upon all those who receive and abide in my law. "Therefore, it shall be lawful in me, if she receive not this law, for him to receive all things, whatsoever I, the Lord his God, will give unto him, because she did not administer unto him according to my word; and she then becomes the transgressor; and he is exempt from the law of Sarah; who administered unto Abraham according to the law, when I commanded Abraham to take Hagar to wife. "And now, as pertaining to this law, verily, verily I say unto you, I will reveal more unto you, hereafter; therefore, let this suffice for the present. Behold, I am Alpha and Omega. Amen." This jumble of doctrinal and family commands bears internal evidence of the truth of Clayton's account of its offhand dictation with a view to its immediate submission to the prophet's wife, who was already in a state of rebellion because of his infidelities. The publication of the "revelation" was made at a Church Conference which opened in Salt Lake City on August 28, 1852, and was called especially to select elders for missionary work.* At the beginning of the second day's session Orson Pratt announced that, unexpectedly, he had been called on to address the conference on the subject of a plurality of wives. "We shall endeavor," he said, "to set forth before this enlightened assembly some of the causes why the Almighty has revealed such a doctrine, and why it is considered a part and portion of our religious faith." *For text of the addresses at this conference, see Deseret News, extra, September 14, 1852. He then took up the attitude of the church, as a practiser of this doctrine, toward the United States government, saying:-- "I believe that they will not, under our present form of government (I mean the government of the United States), try us for treason for believing and practising our religious notions and ideas. I think, if I am not mistaken, that the constitution gives the privilege to all of the inhabitants of this country, of the free exercise of their religious notions, and the freedom of their faith and the practice of it. Then, if it can be proved to a demonstration that the Latter-Day Saints have actually embraced, as a part and portion of their religion, the doctrine of a plurality of wives, it is constitutional. And should there ever be laws enacted by this government to restrict them from the free exercise of their religion, such laws must be unconstitutional." Thus, at this early date in the history of Utah, was stated the Mormon doctrine of the constitutional foundation of this belief, and, in the views then stated, may be discovered the reason for the bitter opposition which the Mormon church is still making to a constitutional amendment specifically declaring that polygamy is a violation of the fundamental law of the United States. Pratt then spoke at great length on the necessity and rightfulness of polygamy. Taking up the doctrine of a previous existence of all souls and a kind of nobility among the spirits, he said that the most likely place for the noblest spirits to take their tabernacles was among the Saints, and he continued:--"Now let us inquire what will become of those individuals who have this law taught unto them in plainness, if they reject it." (A voice in the stand "They will be damned.") "I will tell you. They will be damned, saith the Lord, in the revelation he hath given. Why? Because, where much is given, much is required. Where there is great knowledge unfolded for the exaltation, glory and happiness of the sons and daughters of God, if they close up their hearts, if they reject the testimony of his word and will, and do not give heed to the principles he has ordained for their good, they are worthy of damnation, and the Lord has said they shall be damned." After Brigham Young had made a statement concerning the history of the "revelation," already referred to, the "revelation" itself was read. The Millennial Star (Liverpool) published the proceedings of this conference in a supplement to its Volume XV, and the text of the "revelation" in its issue of January 1, 1853, saying editorially in the next number:-- "None [of the revelations] seem to penetrate so deep, or be so well calculated to shake to its very center the social structure which has been reared and vainly nurtured by this professedly wise and Christian generation; none more conclusively exhibit how surely an end must come to all the works, institutions, ordinances and covenants of men; none more portray the eternity of God's purpose--and, we may say, none have carried so mighty an influence, or had the power to stamp their divinity upon the mind by absorbing every feeling of the soul, to the extent of the one which has appeared in our last." With the Mormon church in England, however, the publication of the new doctrine proved a bombshell, as is shown by the fact that 2164 excommunications in the British Isles were reported to the semi-annual conference of December 31, 1852, and 1776 to the conference of the following June. The doctrine of "sealing" has been variously stated. According to one early definition, the man and the woman who are to be properly mated are selected in heaven in a pre-existent state; if, through a mistake in an earthly marriage, A has got the spouse intended for B, the latter may consider himself a husband to Mrs. A. Another early explanation which may be cited was thus stated by Henry Rowe in the Boston Investigator of, February 3, 1845:-- "The spiritual wife doctrine I will explain, as taught me by Elder W--e, as taught by Joseph Smith, Brigham Young, Elder Adams, William Smith, and the rest of the Quorum, etc., etc. Joseph had a revelation from God that there were a number of spirits to be born into the world before their exaltation in the next; that Christ would not come until all these spirits received or entered their 'tabernacles of clay'; that these spirits were hovering around the world, and at the door of bad houses, watching a chance of getting into their tabernacles; that God had provided an honorable way for them to come forth--that was, by the Elders in Israel sealing up virtuous women; and as there was no provision made for woman in the Scriptures, their only chance of heaven was to be sealed up to some Elder for time and eternity, and be a star in his crown forever; that those who were the cause of bringing forth these spirits would receive a reward, the ratio of which reward should be the greater or less according to the number they were the means of bringing forth." Brigham Young's definition of "spiritual wifeism" was thus expressed: "And I would say, as no man can be perfect without the woman, so no woman can be perfect without a man to lead her. I tell you the truth as it is in the bosom of eternity; and I say to every man upon the face of the earth, if he wishes to be saved, he cannot be saved without a woman by his side. This is spiritual wifeism, that is, the doctrine of spiritual wives."* * Times and Seasons, Vol. VI, p. 955. The Mormon, under polygamy, was taught that he "married" for time, but was "sealed" for eternity. The "sealing" was therefore the more important ceremony, and was performed in the Endowment House, with the accompaniment of secret oaths and mystic ceremonies. If a wife disliked her husband, and wished to be "sealed" to a man of her choice, the Mormon church would marry her to the latter*--a marriage made actual in every sense--if he was acceptable as a Mormon; and, if the first husband also wanted to be "sealed" to her, the church would perform a mock ceremony to satisfy this husband. "It is impossible," says Hyde, "to state all the licentiousness, under the name of religion, that these sealing ordinances have occasioned." ** * One of Stenhouse's informants about the "reformation" of 1856 in Utah writes: "It was hinted, and secretly taught by authority, that women should form relations with more than one man." On this Stenhouse says: "The author has no personal knowledge, from the present leaders of the church, of this teaching; but he has often heard that something would then be taught which 'would test the brethren as much as polygamy had tried the sisters."'--"Rocky Mountain Saints," p. 301. ** "Mormonism," p. 84. A Mormon preacher never hesitated to go to any lengths in justifying the doctrine of plural marriages. One illustration of this may suffice. Orson Hyde, in a discourse in the Salt Lake Tabernacle in March, 1857, made the following argument to support a claim that Jesus Christ was a polygamist:-- "It will be borne in mind that, once on a time, there was a marriage in Cana of Galilee; and on a careful reading of that transaction it will be discovered that no less a person than Jesus Christ was married on that occasion. If he was never married, his intimacy with Mary and Martha, and the other Mary also, whom Jesus loved, must have been highly unbecoming and improper, to say the best of it. I will venture to say that, if Jesus Christ was now to pass through the most pious countries in Christendom, with a train of women such as used to follow him, fondling about him, combing his hair, anointing him with precious ointments, washing his feet with tears and wiping them with the hair of their heads, and unmarried, or even married, he would be mobbed, tarred and feathered, and rode, not on an ass, but on a rail.... Did he multiply, and did he see his seed? Did he honor his Father's law by complying with it, or did he not? Others may do as they like, but I will not charge our Saviour with neglect or transgression in this or any other duty."* * Journal of Discourses, Vol. IV, p. 259. The doctrine of "adoption," referred to, taught that the direct line of the true priesthood was broken with the death of Christ's apostles, and that the rights of the lineage of Abraham could be secured only by being "adopted" by a modern apostle, all of whom were recognized as lineal descendants of Abraham. Recourse was here had to the Scriptures, and Romans iv. 16 was quoted to sustain this doctrine. The first "adoptions" took place in the Nauvoo Temple. Lee was "adopted to" Brigham Young, and Young's and Lee's children were then "adopted" to their own fathers. With this necessary explanation of the introduction of polygamy, we may take up the narrative of events at Nauvoo. CHAPTER XII. -- THE SUPPRESSION OF THE EXPOSITOR Smith was now to encounter a kind of resistance within the church that he had never met. In all previous apostasies, where members had dared to attack his character or question his authority, they had been summarily silenced, and in most cases driven at once out of the Mormon community. But there were men at Nauvoo above the average of the Mormon convert as regards intelligence and wealth, who refused to follow the prophet in his new doctrine regarding marriage, and whose opposition took the very practical shape of the establishment of a newspaper in the Mormon city to expose him and to defend themselves. In his testimony in the Higbee trial Smith had accused a prominent Mormon, Dr. R. D. Foster, of stealing and of gross insults to women. Dr. Foster, according to current report, had found Smith at his house, and had received from his wife a confession that Smith had been persuading her to become one of his spiritual wives.* * "At the May, 1844, term of the Hancock Circuit Court two indictments were found against Smith by the grand jury--one for adultery and one for perjury. To the surprise of all, on the Monday following, the Prophet appeared in court and demanded that he be tried on the last-named indictment. The prosecutor not being ready, a continuance was entered to the next term."--GREGG, "History of Hancock County," p. 301. Among the leading members of the church at Nauvoo at this time were two brothers, William and Wilson Law. They were Canadians, and had brought considerable property with them, and in the "revelation" of January 19, 1841, William Law was among those who were directed to take stock in Nauvoo House, and was named as one of the First Presidency, and was made registrar of the University. Wilson Law was a regent of the University and a major general of the Legion. General Law had been an especial favorite of Smith. In writing to him while in hiding from the Missouri authorities in 1842, Smith says, "I love that soul that is so nobly established in that clay of yours." * At the conference of April, 1844, Hyrum Smith said: "I wish to speak about Messrs. Law's steam mill. There has been a great deal of bickering about it. The mill has been a great benefit to the city. It has brought in thousands who would not have come here. The Messrs. Law have sunk their capital and done a great deal of good. It is out of character to cast any aspersions on the Messrs. Law." * Millennial Star, Vol. XX, p. 695. Dr. Foster, the Laws, and Counsellor Sylvester Emmons became greatly stirred up about the spiritual wife doctrine, and the effort of Smith and those in his confidence to teach and enforce the doctrine of plural wives; and they finally decided to establish in Nauvoo a newspaper that would openly attack the new order of things. The name chosen for this newspaper was the Expositor, and Emmons was its editor.* Its motto was: "The Truth, the whole Truth, and nothing but the Truth," and its prospectus announced as its purpose, "Unconditional repeal of the city charter--to correct the abuses of the unit power--to advocate disobedience to political revelations." Only one number of this newspaper was ever issued, but that number was almost directly the cause of the prophet's death. * Emmons went direct to Beardstown, Illinois, after the destruction of the paper, and lived there till the day of his death, a leading citizen. He established the first newspaper published in Beardstown, and was for sixteen years the mayor of the city. The most important feature of the Expositor (which bore date of June 7, 1844) was a "preamble" and resolutions of "seceders from the church at Nauvoo," and affidavits by Mr. and Mrs. William Law and Austin Cowles setting forth that Hyrum Smith had read the "revelation" concerning polygamy to William Law and to the High Council, and that Mrs. Law had read it.* * These were the only affidavits printed in the Expositor. More than one description of the paper has stated that it contained many more. Thus, Appleton's "American Encyclopedia," under "Mormons," says, "In the first number (there was only one) they printed the affidavits of sixteen women to the effect that Joseph Smith and Sidney Rigdon and others had endeavored to convert them to the spiritual wife doctrine." The "preamble" affirmed the belief of the seceders in the Mormon Bible and the "Book of Doctrine and Covenants," but declared their intention to "explode the vicious principles of Joseph Smith," adding, "We are aware, however, that we are hazarding every earthly blessing, particularly property, and probably life itself, in striking this blow at tyranny and oppression." Many of them, it was explained, had sought a reformation of the church without any public exposure, but they had been spurned, "particularly by Joseph, who would state that, if he had been or was guilty of the charges we would charge him with, he would not make acknowledgment, but would rather be damned, for it would detract from his dignity and would consequently prove the overthrow of the church. We would ask him, on the other hand, if the overthrow of the church were not inevitable; to which he often replied that we would all go to hell together and convert it into a heaven by casting the devil out; and, says he, hell is by no means the place this world of fools supposes it to be, but, on the contrary, it is quite an agreeable place." The "preamble" further set forth the methods employed by Smith to induce women from other countries, who had joined the Mormons in Nauvoo, to become his spiritual wives, reciting the arguments advanced, and thus summing up the general result: "She is thunderstruck, faints, recovers and refuses. The prophet damns her if she rejects. She thinks of the great sacrifice, and of the many thousand miles she has travelled over sea and land that she might save her soul from pending ruin, and replies, 'God's will be done and not mine.' The prophet and his devotees in this way are gratified." Smith's political aspirations were condemned as preposterous, and the false "doctrine of many gods" was called blasphemy. Fifteen resolutions followed. They declared against the evils named, and also condemned the order to the Saints to gather in haste at Nauvoo, explaining that the purpose of this command was to enable the men in control of the church to sell property at exorbitant prices, "and thus the wealth that is brought into the place is swallowed up by the one great throat, from whence there is no return." The seceders asserted that, although they had an intimate acquaintance with the affairs of the church, they did not know of any property belonging to it except the Temple. Finally, as speaking for the true church, they ordered all preachers to cease to teach the doctrine of plural gods, a plurality of wives, sealing, etc., and directed offenders in this respect to report and have their licenses renewed. Another feature of the issue was a column address signed by Francis M. Higbee, advising the citizens of Hancock County not to send Hyrum Smith to the legislature, since to support him was to support Joseph, "a man who contends all governments are to be put down, and one established upon its ruins." The appearance of this sheet created the greatest excitement among the Mormon leaders that they had experienced since leaving Missouri. They recognized in it immediately a mouthpiece of men who were better informed than Bennett, and who were ready to address an audience composed both of their own flock and of their outlying non-Mormon neighbors, whose antipathy to them was already manifesting itself aggressively. To permit the continued publication of this sheet meant one of those surrenders which Smith had never made. The prophet therefore took just such action as would have been expected of him in the circumstances. Calling a meeting of the City Council, he proceeded to put the Expositor and its editors on trial, as if that body was of a judicial instead of a legislative character. The minutes of this trial, which lasted all of Saturday, June 8, and a part of Monday, June l0, 1844, can be found in the Neighbor of June 19, of that year, filling six columns. The prophet-mayor occupied the chair, and the defendants were absent. The testimony introduced aimed at the start to break down the characters of Dr. Foster, Higbee, and the Laws. A mechanic testified that the Laws had bought "bogus"--(counterfeit) dies of him. The prophet told how William Law had "pursued" him to recover $40,000 that Smith owed him. Hyrum Smith alleged that William Law had offered to give a man $500 if he would kill Hyrum, and had confessed adultery to him, making a still more heinous charge against Higbee. Hyrum referred "to the revelation of the High Council of the church, which has caused so much talk about a multiplicity of wives," and declared that it "concerned things which transpired in former days, and had no reference to the present time." Testimony was also given to show that the Laws were not liberal to the poor, and that William's motto with his fellow-churchmen who owed him was, "Punctuality, punctuality."* This was naturally a serious offence in the eyes of the Smiths. * The Expositor contained this advertisement: "The subscribers wish to inform all those who, through sickness or other misfortunes, are much limited is their means of procuring bread for their families, that we have allotted Thursday of every week to grind toll free for them, till grain becomes plentiful after harvest.--W. & W. Law." The prophet declared that the conduct of such men, and of such papers as the Expositor, was calculated to destroy the peace of the city. He unblushingly asserted that what he had preached about marriage only showed the order in ancient days, having nothing to do with the present time. In regard to the alleged revelation about polygamy he explained that, on inquiring of the Lord concerning the Scriptural teaching that "they neither marry nor are given in marriage in heaven," he received a reply to the effect that men in this life must marry in one of eternity, otherwise they must remain as angels, or be single in heaven. Smith then proposed that the Council make some provision for putting down the Expositor, declaring its allegations to be "treasonable against all chartered rights and privileges." He read from the federal and state constitutions to define his idea of the rights of the press, and quoted Blackstone on private wrongs. Hyrum openly advocated smashing the press and pieing the type. One councillor alone raised his voice for moderation, proposing to give the offenders a few days' notice, and to assess a fine of $300 for every libel. W. W. Phelps (who was back in the fold again) held that the city charter gave them power to declare the newspaper a nuisance, and cited the spilling of the tea in Boston harbor as a precedent for an attack on the Expositor office. Finally, on June 10, this resolution was passed unanimously:-- "Resolved by the City Council of the City of Nauvoo that the printing office from whence issues the Nauvoo Expositor is a public nuisance, and also all of said Nauvoo Expositors which may be or exist in said establishment; and the mayor is instructed to cause said printing establishment and papers to be removed without delay, in such manner as he shall direct." Smith, of course, made very prompt use of this authority, issuing the following order to the city marshal:-- "You are hereby commanded to destroy the printing press from whence issues the Nauvoo Expositor, and pi the type of said printing establishment in the street, and burn all the Expositors and libellous hand bills found in said establishment; and if resistance be offered to the execution of this order, by the owners or others, destroy the house; and if any one threatens you or the Mayor or the officers of the city, arrest those who threaten you; and fail not to execute this order without delay, and make due return thereon. "JOSEPH SMITH, Mayor." To meet any armed opposition which might arise, the acting major general of the Legion was thus directed:-- "You are hereby commanded to hold the Nauvoo Legion in readiness forthwith to execute the city ordinances, and especially to remove the printing establishment of the Nauvoo Expositor; and this you are required to do at sight, under the penalty of the laws, provided the marshal shall require it and need your services." JOSEPH SMITH, "Lieutenant General Nauvoo Legion." The story of the compliance with the mayor's order is thus concisely told in the "marshal's return," "The within-named press and type is destroyed and pied according to order on this loth day of June, 1844, at about eight o'clock P.M." The work was accomplished without any serious opposition. The marshal appeared at the newspaper office, accompanied by an escort from the Legion, and forced his way into the building. The press and type were carried into the street, where the press was broken up with hammers, and all that was combustible was burned. Dr. Foster and the Laws fled at once to Carthage, Illinois, under the belief that their lives were in danger. The story of their flight and of the destruction of their newspaper plant by order of the Nauvoo authorities spread quickly all over the state, and in the neighboring counties the anti-Mormon feeling, that had for some time been growing more intense, was now fanned to fury. This feeling the Mormon leaders seemed determined to increase still further. The owners of the Expositor sued out at Carthage a writ for the removal to that place of Joseph Smith and the Nauvoo counsellors on a charge of a riot in connection with the destruction of their plant. This writ, when presented, was at once set aside by a writ of habeas corpus issued by the Nauvoo Municipal Court, but the case was heard before a Mormon justice of the peace on June 17, and he discharged the accused. As if this was not a sufficient defiance of public opinion, Smith, as mayor, published a "proclamation" in the Neighbor of June 19, reciting the events in connection with the attack on the Expositor, and closing thus: "Our city is infested with a set of blacklegs, counterfeiters and debauchees, and that the proprietors of this press were of that class, the minutes of the Municipal Court fully testify, and in ridding our young and flourishing city of such characters, we are abused by not only villanous demagogues, but by some who, from their station and influence in society, ought rather to raise than depress the standard of human excellence. We have no disturbance or excitement among us, save what is made by the thousand and one idle rumors afloat in the country. Every one is protected in his person and property, and but few cities of a population of twenty thousand people, in the United States, hath less of dissipation or vice of any kind than the city of Nauvoo. "Of the correctness of our conduct in this affair, we appeal to every high court in the state, and to its ordeal we are willing to appear at any time that His Excellency, Governor Ford, shall please to call us before it. I, therefore, in behalf of the Municipal Court of Nauvoo, warn the lawless not to be precipitate in any interference in our affairs, for as sure as there is a God in Israel we shall ride triumphant over all oppression." JOSEPH SMITH, Mayor. CHAPTER XIII. -- UPRISING OF THE NON-MORMONS--SMITH'S ARREST The gauntlet thus thrown down by Smith was promptly taken up by his non-Mormon neighbors, and public meetings were held in various places to give expression to the popular indignation. At such a meeting in Warsaw, Hancock County, eighteen miles down the river, the following was among the resolutions adopted: "Resolved, that the time, in our opinion, has arrived when the adherents of Smith, as a body, should be driven from the surrounding settlements into Nauvoo; that the Prophet and his miscreant adherents should then be demanded at their hands, and, if not surrendered, a war of extermination should be waged, to the entire destruction, if necessary for our protection, of his adherents." Warsaw was considered the most violent anti-Mormon neighborhood, the Signal newspaper there being especially bitter in its attacks; but the people in all the surrounding country began to prepare for "war" in earnest. At Warsaw 150 men were mustered in under General Knox, and $1000 was voted for supplies. In Carthage, Rushville, Green Plains, and many other towns in Illinois men began organizing themselves into military companies, cannon were ordered from St. Louis, and the near-by places in Iowa, as well as some in Missouri, sent word that their aid could be counted on. Rumors of all sorts of Mormon outrages were circulated, and calls were made for militia, here to protect the people against armed Mormon bands, there against Mormon thieves. Many farmhouses were deserted by their owners through fear, and the steamboats on the river were crowded with women and children, who were sent to some safe settlement while the men were doing duty in the militia ranks. Many of the alarming reports were doubtless started by non-Mormons to inflame the public feeling against their opponents, others were the natural outgrowth of the existing excitement. On June 17 a committee from Carthage made to Governor Ford so urgent a request for the calling out of the militia, that he decided to visit the disturbed district and make an investigation on his own account.* On arriving at Carthage he found a considerable militia force already assembled as a posse comitatus, at the call of the constables. This force, and similar ones in McDonough and Schuyler counties, he placed under command of their own officers. Next, the governor directed the mayor and council of Nauvoo to send a committee to state to him their story of the recent doings. This they did, convincing him, by their own account, of the outrageous character of the proceedings against the Expositor. He therefore arrived at two conclusions: first, that no authority at his command should be spared in bringing the Mormon leaders to justice; and, second, that this must be done without putting the Mormons in danger of an attack by any kind of a mob. He therefore addressed the militia force from each county separately, urging on them the necessity of acting only within the law; and securing from them all a vote pledging their aid to the governor in following a strictly legal course, and protecting from violence the Mormon leaders when they should be arrested. * The story of the events just preceding Joseph Smith's death are taken from Governor Ford's report to the Illinois legislature, and from his "History of Illinois." The governor then sent word to Smith that he and his associates would be protected if they would surrender, but that arrested they should be, even if it took the whole militia force of the state to accomplish this. The constable and guards who carried the governor's mandate to Nauvoo found the city a military camp. Smith had placed it under martial law, assembled the Legion, called in all the outlying Mormons, and ordered that no one should enter or leave the place without submitting to the strictest inquiry. The governor's messengers had no difficulty, however, in gaining admission to Smith, who promised that he and the members of the Council would accompany the officers to Carthage the next morning (June 23) at eight o'clock. But at that time the accused did not appear, and, without any delay or any effort to arrest the men who were wanted, the officers returned to Carthage and reported that all the accused had fled. Whatever had been the intention of Smith when the constable first appeared, he and his associates did surrender, as the governor had expressed a belief that they would do.. Statements of the circumstances of the surrender were written at the time by H. P. Reid and James W. Woods of Iowa, who were employed by the Mormons as counsel, and were printed in the Times and Seasons, Vol. V, No. 12. Mr. Woods, according to these accounts, arrived in Nauvoo on Friday, June 21, and, after an interview with Smith and his friends, went to Carthage the next evening to assure Governor Ford that the Nauvoo officers were ready to obey the law. There he learned that the constable and his assistants had gone to Nauvoo to demand his clients' surrender; but he does not mention their return without the prisoners. He must have known, however, that the first intention of Smith and the Council was to flee from the wrath of their neighbors. The "Life of Brigham Young," published by Cannon & Sons, Salt Lake City, 1893, contains this statement:-- "The Prophet hesitated about giving himself up, and started, on the night of June 22, with his brother Hyrum, W. Richards, John Taylor, and a few others for the Rocky Mountains. He was, however, intercepted by his friends, and induced to abandon his project, being chided with cowardice and with deserting his people. This was more than he could bear, and so he returned, saying: 'If my life is of no value to my friends, it is of no value to myself. We are going back to be slaughtered.'" It will be remembered that Young, Rigdon, Orson Pratt, and many others of the leading men of the church were absent at this time, most of them working up Smith's presidential "boom." Orson Pratt, who was then in New Hampshire, said afterward, "If the Twelve had been here, we would not have seen him given up." Woods received from the governor a pledge of protection for all who might be arrested, and an assurance that if the Mormons would give themselves up at Carthage, on Monday, the 24th, this would be accepted as a compliance with the governor's orders. He therefore returned to Nauvoo with this message on Sunday evening, and the next morning the accused left that place with him for Carthage. They soon met Captain Dunn, who, with a company of sixty men, was going to Nauvoo with an order from the governor for the state arms in the possession of the Legion.* Woods made an agreement with Captain Dunn that the arms should be given up by Smith's order, and that his clients should place themselves under the captain's protection, and return with him to Carthage. The return trip to Nauvoo, and thence to Carthage, was not completed until about midnight. The Mormons were not put under restraint that night, but the next morning they surrendered themselves to the constable on a charge of riot in connection with the destruction of the Expositor plant. * It was stated that on two hours' notice two thousand men appeared, all armed, and that they surrendered their arms in compliance with the governor's plans. CHAPTER XIV. -- THE MURDER OF THE PROPHET--HIS CHARACTER On Tuesday morning, Joseph and Hyrum Smith were arrested again in Carthage, this time on a charge of treason in levying war against the state, by declaring martial law in Nauvoo and calling out the Legion. In the afternoon of that day all the accused, numbering fifteen, appeared before a justice of the peace, and, to prevent any increase in the public excitement, gave bonds in the sum of $500 each for their appearance at the next term of the Circuit Court to answer the charge of riot.* It was late in the evening when this business was finished, and nothing was said at the time about the charge of treason. * The trial of the survivors resulted in a verdict of acquittal. "The Mormons," says Governor Ford, "could have a Mormon jury to be tried by, selected by themselves, and the anti-Mormons, by objecting to the sheriff and regular panel, could have one from the anti-Mormons. No one could [then] be convicted of any crime in Hancock County."--"History of Illinois," p. 369. Very soon after their return to the hotel, however, the constable who had arrested the Smiths on the new charge appeared with a mittimus from the justice of the peace, and, under its authority, conveyed them to the county jail. Their counsel immediately argued before the governor that this action was illegal, as the Smiths had had no hearing on the charge of treason, and the governor went with the lawyers to consult the justice concerning his action. The justice explained that he had directed the removal of the prisoners to jail because he did not consider them safe in the hotel. The governor held that, from the time of their delivery to the jailer, they were beyond his jurisdiction and responsibility, but he granted a request of their counsel for a military guard about the jail. He says, however, that he apprehended neither an attack on the building nor an escape of the prisoners, adding that if they had escaped, "it would have been the best way of getting rid of the Mormons," since these leaders would never have dared to return to the state, and all their followers would have joined them in their place of refuge. The militia force in Carthage at that time numbered some twelve hundred men, with four hundred or five hundred more persons under arms in the town. There was great pressure on the governor to march this entire force to Nauvoo, ostensibly to search for a counterfeiting establishment, in order to overawe the Mormons by a show of force. The governor consented to this plan, and it was arranged that the officers at Carthage and Warsaw should meet on June 27 at a point on the Mississippi midway between the latter place and Nauvoo. Governor Ford was not entirely certain about the safety of the prisoners, and he proposed to take them with him in the march to Nauvoo, for their protection. But while preparations for this march were still under way, trustworthy information reached him that, if the militia once entered the Mormon city, its destruction would certainly follow, the plan being to accept a shot fired at the militia by someone as a signal for a general slaughter and conflagration. He determined to prevent this, not only on humane grounds,--"the number of women, inoffensive and young persons, and innocent children which must be contained in such a city of twelve hundred to fifteen thousand inhabitants"--but because he was not certain of the outcome of a conflict in which the Mormons would outnumber his militia almost two to one. After a council of the militia officers, in which a small majority adhered to the original plan, the governor solved the question by summarily disbanding all the state forces under arms, except three companies, two of which would continue to guard the jail, and the other would accompany the governor on a visit to Nauvoo, where he proposed to search for counterfeiters, and to tell the inhabitants that any retaliatory measures against the non-Mormons would mean "the destruction of their city, and the extermination of their people." The jail at Carthage was a stone building, situated at the northwestern boundary of the village, and near a piece of woods that were convenient for concealment. It contained the jailer's apartments, cells for prisoners, and on the second story a sort of assembly room. At the governor's suggestion, Joseph and Hyrum were allowed the freedom of this larger room, where their friends were permitted to visit them, without any precautions against the introduction of weapons or tools for their escape. Their guards were selected from the company known as the Carthage Grays, Captain Smith, commander. In this choice the governor made a mistake which always left him under a charge of collusion in the murder of the prisoners. It was not, in the first place, necessary to select any Hancock company for this service, as he had militia from McDonough County on the ground. All the people of Hancock County were in a fever of excitement against the Mormons, while the McDonough County militia had voted against the march into Nauvoo. Moreover, when the prisoners, after their arrival at Carthage, had been exhibited to the McDonough company at the request of the latter, who had never seen them, the Grays were so indignant at what they called a triumphal display, that they refused to obey the officer in command, and were for a time in revolt. "Although I knew that this company were the enemies of the Smiths," says the governor, "yet I had confidence in their loyalty and their integrity, because their captain was universally spoken of as a most respectable citizen and honorable man." The governor further excused himself for the selection because the McDonough company were very anxious to return home to attend to their crops, and because, as the prisoners were likely to remain in jail all summer, he could not have detained the men from the other county so long. He presents also the curious plea that the frequent appeals made to him direct for the extermination or expulsion of the Mormons gave him assurance that no act of violence would be committed contrary to his known opposition, and he observes, "This was a circumstance well calculated to conceal from me the secret machinations on foot!" In this state of happy confidence the governor set out for Nauvoo on the morning of June 27. On the way, one of the officers who accompanied him told him that he was apprehensive of an attack on the jail because of talk he had heard in Carthage. The governor was reluctant to believe that such a thing could occur while he was in the Mormon city, exposed to Mormon vengeance, but he sent back a squad, with instructions to Captain Smith to see that the jail was safely guarded. He had apprehensions of his own, however, and on arriving at Nauvoo simply made an address as above outlined, and hurried back to Carthage without even looking for counterfeit money. He had not gone more than two miles when messengers met him with the news that the Smith brothers had been killed in the jail. The Warsaw regiment (it is so called in the local histories), under command of Colonel Levi Williams, set out on the morning of June 27 for the rendezvous on the Mississippi, preparatory to the march to Nauvoo. The resolutions adopted in Warsaw and the tone of the local press had left no doubt about the feeling of the people of that neighborhood toward the Mormons, and fully justified the decision of the governor in countermanding the march proposed. His unexpected order disbanding the militia reached the Warsaw troops when they had advanced about eight miles. A decided difference of opinion was expressed regarding it. Some of the most violent, including Editor Sharp of the Signal, wanted to continue the march to Carthage in order to discuss the situation with the other forces there; the more conservative advised an immediate return to Warsaw. Each party followed its own inclination, those who continued toward Carthage numbering, it is said, about two hundred. While there is no doubt that the Warsaw regiment furnished the men who made the attack on the jail, there is evidence that the Carthage Grays were in collusion with them. William N. Daniels, in his account of the assault, says that the Warsaw men, when within four miles of Carthage, received a note from the Grays (which he quotes) telling them of the good opportunity presented "to murder the Smiths" in the governor's absence. His testimony alone would be almost valueless, but Governor Ford confirms it, and Gregg (who holds that the only purpose of the mob was to seize the prisoners and run them into Missouri) says he is "compelled" to accept the report. According to Governor Ford, one of the companies designated as a guard for the jail disbanded and went home, and the other was stationed by its captain 150 yards from the building, leaving only a sergeant and eight men at the jail itself. "A communication," he adds, "was soon established between the conspirators and the company, and it was arranged that the guards should have their guns charged with blank cartridges, and fire at the assailants when they attempted to enter the jail." Both Willard Richards and John Taylor were in the larger room with the Smith brothers when the attack was made (other visitors having recently left), and both gave detailed accounts of the shooting, Richards soon afterward, in a statement printed in the Neighbor and the Times and Seasons under the title "Two Minutes in Gaol," and Taylor in his "Martyrdom of Joseph Smith." * They differ only in minor particulars. * To be found in Burton's "City of the Saints." All in the room were sitting in their shirt sleeves except Richards, when they saw a number of men, with blackened faces, advancing around the corner of the jail toward the stairway. The door leading from the room to the stairs was hurriedly closed, and, as it was without a lock, Hyrum Smith and Richards placed their shoulders against it. Finding their entrance opposed, the assailants fired a shot through the door (Richards says they fired a volley up the stairway), which caused Hyrum and Richards to leap back. While Hyrum was retreating across the room, with his face to the door, a second shot fired through the door struck him by the side of the nose, and at the same moment another ball, fired through the window at the other side of the room, entered his back, and, passing through his body, was stopped by the watch in his vest pocket, smashing the works. He fell on his back exclaiming, "I am a dead man," and did not speak again. One of their callers had left a six-shooting pistol with the prisoners, and, when Joseph saw his brother shot, he advanced with this weapon to the door, and opening it a few inches, snapped each barrel toward the men on the other side. Three barrels missed fire, but each of the three that exploded seems to have wounded a man; accounts differ as to the seriousness of their injuries. While Joseph was firing, Taylor stood by him armed with a stout hickory stick, and Richards was on his other side holding a cane. As soon as Joseph's firing, which had checked the assailants for a moment, ceased, the latter stuck their weapons through the partly opened doorway, and fired into the room. Taylor tried to parry the guns with his cudgel. "That's right, Brother Taylor, parry them off as well as you can," said the prophet, and these are the last words he is remembered to have spoken. The assailants hesitated to enter the room, perhaps not knowing what weapons the Mormons had, and Taylor concluded to take his chances of a leap through an open window opposite the door, and some twenty-five feet from the ground. But as he was about to jump out, a ball struck him in the thigh, depriving him of all power of motion. He fell inside the window, and as soon as he recovered power to move, crawled under a bed which stood in one corner of the room. The men in the hallway continued to thrust in their guns and fire, and Richards kept trying to knock aside the muzzles with his cane. Taylor in this way, before he reached the bed, received three more balls, one below the left knee, one in the left arm, and another in the left hip. Almost as soon as Taylor fell, the prophet made a dash for the window. As he was part way out, two balls fired through the doorway struck him, and one from outside the building entered his right breast. Richards says: "He fell outward, exclaiming 'O Lord, my God.' As his feet went out of the window, my head went in, the balls whistling all around. At this instant the cry was raised, 'He's leaped the window,' and the mob on the stairs and in the entry ran out. I withdrew from the window, thinking it of no use to leap out on a hundred bayonets, then around General Smith's body. Not satisfied with this, I again reached my head out of the window and watched some seconds, to see if there were any signs of life, regardless of my own, determined to see the end of him I loved. Being fully satisfied that he was dead, with a hundred men near the body and more coming round the corner of the gaol, and expecting a return to our room, I rushed toward the prison door at the head of the stairs." Finding the inner doors of the jail unlocked, Richards dragged Taylor into a cell and covered him with an old mattress. Both expected a return of the mob, but the lynchers disappeared as soon as they satisfied themselves that the prophet was dead. Richards was not injured at all, although his large size made him an ample target. Most Mormon accounts of Smith's death say that, after he fell, the body was set up against a well curb in the yard and riddled with balls. Taylor mentions this report, but Richards, who specifically says that he saw the prophet die, does not. Governor Ford's account says that Smith was only stunned by the fall and was shot in the yard. Perhaps the original authority for this version was a lad named William N. Daniels, who accompanied the Warsaw men to Carthage, and, after the shooting, went to Nauvoo and had his story published by the Mormons in pamphlet form, with two extravagant illustrations, in which one of the assailants is represented as approaching Smith with a knife to cut off his head.* *A detailed account of the murder of the Smiths, and events connected with it, was contributed to the Atlantic Monthly for December, 1869, by John Hay. This is accepted by Kennedy as written by "one whose opportunities for information were excellent, whose fairness cannot be questioned, and whose ability to distinguish the true from the false is of the highest order." H. H. Bancroft, whose tone is always pro-Mormon, alludes to this article as "simply a tissue of falsehoods." In reply to a note of inquiry Secretary Hay wrote to the author, under date of November 17, 1900: "I relied more upon my memory and contemporary newspapers for my facts than on certified documents. I will not take my oath to everything the article contains, but I think in the main it is correct." This article says that Joseph Smith was severely wounded before he ran to the window, "and half leaped, half fell into the jail yard below. With his last dying energies he gathered himself up, and leaned in a sitting posture against the rude stone well curb. His stricken condition, his vague wandering glances, excited no pity in the mob thirsting for his life. A squad of Missourians, who were standing by the fence, leveled their pieces at him, and, before they could see him again for the smoke they made, Joe Smith was dead:" This is not an account of an eye-witness. The bodies of the two brothers were removed to the hotel in Carthage, and were taken the next day to Nauvoo, arriving there about three o'clock in the afternoon. They were met by practically the entire population, and a procession made up of the City Council, the generals of the Legion with their staffs, the Legion and the citizens generally, all under command of the city marshal, escorted them to the Nauvoo Mansion, where addresses were made by Dr. Richards, W. W. Phelps, the lawyers Woods and Reid, and Colonel Markham. The utmost grief was shown by the Mormons, who seemed stunned by the blow. The burial followed, but the bodies did not occupy the graves. Stenhouse is authority for the statement that, fearing a grave robbery (which in fact occurred the next night), the coffins were filled with stones, and the bodies were buried secretly beneath the unfinished Temple. Mistrustful that even this concealment would not be sufficient, they were soon taken up and reburied under the brick wall back of the Mansion House.* * "Rocky Mountain Saints," p. 174. Brigham Young said at the conference in the Temple on October 8, 1845, "We will petition Sister Emma, in the name of Israel's God, to let us deposit the remains of Joseph according as he has commanded us, and if she will not consent to it, our garments are clear." She did not consent. For the following statement about the future disposition of the bodies I am indebted to the grandson of the prophet, Mr. Frederick Madison Smith, one of the editors of the Saints' Herald (Reorganized Church) at Lamoni, Iowa, dated December 15, 1900:-- "The burial place of the brothers Joseph and Hyrum has always remained a secret, being known only to a very few of the immediate family. In fact, unless it has lately been revealed to others, the exact spot is known only to my father and his brother. Others who knew the secret are now silent in death. The reasons for the secrecy were that it was feared that, if the burial place was known at the time, there might have been an inclination on the part of the enemies of those men to desecrate their bodies and graves. There is not now, and probably has not been for years, any danger of such desecration, and the only reason I can see for still keeping it a secret is the natural disinclination on the part of the family to talk about such matters. "However, I have been on the ground with my father when I knew I was standing within a few feet of where the remains were lying, and it is known to many about where that spot is. It is a short distance from the Nauvoo House, on the bank of the Mississippi. The lot is still owned by the family, the title being in my father's name. There is not, that I know, any intention of ever taking the bodies to Far West or Independence, Missouri. The chances are that their resting places will never be disturbed other than to erect on the spot a monument. In fact, a movement is now underway to raise the means to do that. A monument fund is being subscribed to by the members of the church. The monument would have been erected by the family, but it is not financially able to do it." In the October following, indictments were found against Colonel Williams of the Warsaw regiment, State Senator J. C. Davis, Editor Sharp, and six others, including three who were said to have been wounded by Smith's pistol shots, but the sheriff did not succeed in making any arrests. In the May following some of the accused appeared for trial. A struck jury was obtained, but, in the existing state of public feeling, an acquittal was a foregone conclusion. The guards at the jail would identify no one, and Daniels, the pamphlet writer, and another leading witness for the prosecution gave contradictory accounts. But the prophet, according to Mormon recitals, did not go unavenged. Lieutenant Worrell, who commanded the detachment of the guards at the jail, was shot not long after, as we shall see. Murray McConnell, who represented the governor in the prosecution of the alleged lynchers, was assassinated twenty-four years later. P. P. Pratt gives an account of the fate of other "persecutors." The arm of one Townsend, who was wounded by Joe's pistol, continued to rot until it was taken off, and then would not heal. A colonel of the Missouri forces, who died in Sacramento in 1849, "was eaten with worms, a large, black-headed kind of maggot, seeming a half-pint at a time." Another Missourian's "face and jaw on one side literally rotted, and half his face actually fell off."* *Pratt's "Autobiography," pp. 475-476. It is difficult for the most fair-minded critic to find in the character of Joseph Smith anything to commend, except an abundance of good-nature which made him personally popular with the body of his followers. He has been credited with power as a leader, and it was certainly little less than marvellous that he could maintain his leadership after his business failure in Ohio, and the utter break-down of his revealed promises concerning a Zion in Missouri. The explanation of this success is to be found in the logically impregnable position of his character as a prophet, so long as the church itself retained its organization, and in the kind of people who were gathered into his fold. If it was not true that HE received the golden plates from an angel; if it was not true that HE translated them with divine assistance; if it was not true that HE received from on high the "revelations" vouchsafed for the guidance of the church,--then there was no new Bible, no new revelation, no Mormon church. If Smith was pulled down, the whole church structure must crumble with him. Lee, referring to the days in Missouri, says, "Every Mormon, if true to his faith, believed as freely in Joseph Smith and his holy character as they did that God existed."* Some of the Mormons who knew Smith and his career in Missouri and Illinois were so convinced of the ridiculousness of his claims that they proposed, after the gathering in Utah, to drop him entirely. Proof of this, and of Brigham Young's realization of the impossibility of doing so, is found in Young's remarks at the conference which received the public announcement of the "revelation" concerning polygamy. Referring to the suggestion that had been made, "Don't mention Joseph Smith, never mention the Book of Mormon and Zion, and all the people will follow you," Young boldly declared: "What I have received from the Lord, I have received by Joseph Smith; he was the instrument made use of. If I drop him, I must drop these principles. They have not been revealed, declared, or explained by any other man since the days of the apostles." This view is accepted by the Mormons in Utah to-day. * "Mormonism Unveiled," p. 76. If it seems still more surprising that Smith's associates placed so little restraint on his business schemes, it must be remembered that none of his early colaborers--Rigdon, Harris, Cowdery, and the rest--was a better business man than he, and that he absolutely brooked no interference. It was Smith who decided every important step, as, for instance, the land purchases in and around Nauvoo; and men who would let him originate were compelled to let him carry out. We have seen how useless better business men like the Laws found it to argue with him on any practical question. The length to which he dared go in discountenancing any restriction, even regarding his moral ideas, is illustrated in an incident related in his autobiography.* At a service on Sunday, November 7, 1841, in Nauvoo, an elder named Clark ventured to reprove the brethren for their lack of sanctity, enjoining them to solemnity and temperance. "I reproved him," says the prophet, "as pharisaical and hypocritical, and not edifying the people, and showed the Saints what temperance, faith, virtue, charity, and truth were. I charged the Saints not to follow the example of the adversary non-mormons in accusing the brethren, and said, 'If you do not accuse each other, God will not accuse you. If you have no accuser, you will enter heaven; if you will follow the revelations and instructions which God gives you through me, I will take you into heaven as my back load. If you will not accuse me, I will not accuse you. If you will throw a cloak of charity over my sins, I will over yours--for charity covereth a multitude of sins. What many people call sin is not sin. I do many things to break down superstition."' A congregation that would accept such teaching without a protest, would follow their leader in any direction which he chose to indicate. * Millennial Star, Vol. XVIII, p. 743. Smith was the farthest possible from being what Spinoza has been called, "a God-intoxicated man." Real reverence for sacred things did not enter into his mental equipment. A story illustrating his lack of reverence for what he called "long-faced" brethren was told by J. M. Grant in Salt Lake City. A Baptist minister, who talked much of "my dee-e-ar brethren," called on Smith in Nauvoo, and, after conversing with him for a short time, stood up before Smith and asked in solemn tones if it were possible that he saw a man who was a prophet and who had conversed with the Saviour. "'Yes,' says the prophet, 'I don't know but you do; would you not like to wrestle with me?' After he had whirled around a few times, like a duck shot in the head, he concluded that his piety had been awfully shocked."* * Journal of Discourses, Vol. III, p. 67. In manhood Smith was about six feet tall, weighing something over two hundred pounds. From among a number of descriptions of him by visitors at Nauvoo, the following may be cited. Josiah Quincy, describing his arrival at what he calls "the tavern" in Nauvoo, in May, 1844, gives this impression of the prophet: "Pre-eminent among the stragglers at the door stood a man of commanding appearance, clad in the costume of a journeyman carpenter when about his work. He was a hearty, athletic fellow, with blue eyes standing prominently out on his light complexion, a long nose, and a retreating forehead. He wore striped pantaloons, a linen jacket which had not lately seen the wash-tub, and a beard of three days' growth. A fine-looking man, is what the passer-by would instinctively have murmured upon meeting the remarkable individual who had fashioned the mould which was to shape the feelings of so many thousands of his fellow-mortals." * *" Figures of the Past," p. 380. The Rev. Henry Caswall, M.A., who had an interview with the prophet at Nauvoo, in 1842, thus describes him: "He is a coarse, plebeian, sensual person in aspect, and his countenance exhibits a curious mixture of the knave and the clown. His hands are large and fat, and on one of his fingers he wears a massive gold ring, upon which I saw an inscription. His eyes appear deficient in that open and straightforward expression which often characterizes an honest man." * Millennial Star, November 1, 1850. John Taylor had death-casts taken of the faces of Joseph and Hyrum after their murder. By the aid of these and of sketches of the brothers which he had secured while they were living, he had busts of them made by a modeller in Europe named Gahagan, and these were offered to the Saints throughout the world, for a price, of course.* The proofs already cited of Smith's immorality are convincing. Caswall names a number of occasions on which, he charges, the prophet was intoxicated after his settlement in Nauvoo. He relates that on one of these, when Smith was asked how it happened that a prophet of the Lord could get drunk, Smith answered that it was necessary that he should do so to prevent the Saints from worshipping him as a god!* * "Mormonism and its Author," 1852. No Mormon ever concedes that proof of Smith's personal failings affects his character as a prophet. A Mormon doctor, with whom Caswall argued at Nauvoo, said that Smith might be a murderer and an adulterer, and yet be a true prophet. He cited St. Peter as saying that, in his time, David had not yet ascended into heaven (Acts ii. 34); David was in hell as a murderer; so if Smith was "as infamous as David, and even denied his own revelations, that would not affect the revelations which God had given him." CHAPTER XV. -- AFTER SMITH'S DEATH--RIGDON'S LAST DAYS The murder of the Smiths caused a panic, not among the Mormons, but among the other inhabitants of Hancock County, who looked for summary vengeance at the hands of the prophet's followers, with their famous Legion to support them. The state militia having been disbanded, the people considered themselves without protection, and Governor Ford shared their apprehension. Carthage was at once almost depopulated, the people fleeing in wagons, on horseback, and on foot, and most of the citizens of Warsaw placed the river between them and their enemies. "I was sensible," says Governor Ford, "that my command was at an end; that my destruction was meditated as well as the Mormons', and that I could not reasonably confide longer in one party or the other." The panic-stricken executive therefore set out at once for Quincy, forty miles from the scene of the murder. From that city the governor issued a statement to the people of the state, reciting the events leading up to the recent tragedy, and, under date of June 29, ordered the enlistment of as many men as possible in the militia of Adams, Marquette, Pike, Brown, Schuyler, Morgan, Scott, Cass, Fulton, and McDonough counties, and the regiments of General Stapp's brigade, for a twelve days' campaign. The independent companies of all sorts, in the same counties, were also told to hold themselves in readiness, and the federal government was asked to station a force of five hundred men from the regular army in Hancock County. This last request was not complied with. The governor then sent Colonel Fellows and Captain Jonas to Nauvoo by the first boat, to find out the intentions of the Mormons as well as those of the people of Warsaw. Meanwhile the voice of the Mormon leaders was for peace. Willard Richards, John Taylor, and Samuel H. Smith united in a letter (written in the first person singular by Richards), on the night of the murders, addressed to the prophet's widow, General Deming (commanding at Carthage), and others, which said:-- "The people of the county are greatly excited, and fear the Mormons will come out and take vengeance. I have pledged my word the Mormons will stay at home as soon as they can be informed, and no violence will be on their part. And say to my brethren in Nauvoo, in the name of the Lord, be still, be patient; only let such friends as choose come here to see the bodies. Mr. Taylor's wounds are dressed and not serious. I am sound." This quieting advice was heeded without even a protest, and after the funeral of the victims the Mormons voted unanimously to depend on the law for retribution. While things temporal in Nauvoo remained quiet, there were deep feeling and great uncertainty concerning the future of the church. The First Presidency had consisted, since the action of the conference at Far West in 1837, of Joseph and Hyrum Smith and Sidney Rigdon. Two of these were now dead. Did this leave Rigdon as the natural head, did Smith's son inherit the successorship, or did the supreme power rest with the Twelve Apostles? Discussion of this matter brought out many plans, including a general reorganization of the church, and the appointment of a trustee or a president. Rigdon had been sent to Pittsburg to build up a church,* and Brigham Young was electioneering in New Hampshire for Smith. Accordingly, Phelps, Richards; and Taylor, on July 1 issued a brief statement to the church at large, asking all to await the assembling of the Twelve. John Taylor so stated at Rigdon's coming trial. This, perhaps, contradicts the statement in the Cannons' "Life of Brigham Young" that Rigdon had gone there "to escape the turmoils of Nauvoo." Rigdon arrived in Nauvoo on August 3, and preached the next day in the grove. He said the Lord had shown him a vision, and that there must be a "guardian" appointed to "build the church up to Joseph" as he had begun it. Cannon's account, in the "Juvenile Instructor," says that at a meeting at John Taylor's the next day Rigdon declared that the church was in confusion and must have a head, and he wanted a special meeting called to choose a "guardian." On the evening of August 6, Young, H. C. Kimball, Lyman Wight, Orson Pratt, Orson Hyde, and Wilford Woodruff arrived from the East. A meeting of the Twelve Apostles, the High Council, and high priests was called for August 7, at 4 P.m., which Rigdon attended. He declared that in a vision at Pittsburg it had been shown to him that he had been ordained a spokesman to Joseph, and that he must see that the church was governed in a proper manner. "I propose," said he, "to be a guardian of the people. In this I have discharged my duty and done what God has commanded me, and the people can please themselves, whether they accept me or not." A special meeting of the church was held on the morning of August 8. Rigdon had previously addressed a gathering in the grove, but he had not been winning adherents. As we have seen, he had alienated himself from the men who had accepted Smith's new social doctrines, and a plan which he proposed, that the church should move to Pennsylvania, appealed neither to the good judgment nor the pecuniary interests of those to whom it was presented. Young made an address at this meeting which so wrought up his hearers that they declared that they saw the mantle of Joseph fall upon him. When he asked, "Do you want a guardian, a prophet, a spokesman, or what do you want?" not a hand went up. Young then went on to give his own view of the situation; his argument pointed to a single result--the demolition of Rigdon's claim and the establishment of the supreme authority of the Twelve, of whom Young himself was the head. W. W. Phelps, P. P. Pratt, and others sustained Young's view. Before a vote was taken, according to the minutes quoted, Rigdon refused to have his name voted on as "spokesman" or guardian. The meeting then voted unanimously in favor of "supporting the Twelve in their calling," and also that the Twelve should appoint two Bishops to act as trustees for the church, and that the completion of the Temple should be pushed.* * For minutes of this church meeting, see Times and Seasons, Vol. V, p. 637. For a full account of the happenings at Nauvoo, from August 3 to 8, see "Historical Record" (Mormon), Vol VIII, pp.785-800. On August 15 Young, as president of the Twelve, issued an epistle to the church in all the world in which he said:-- "Let no man presume for a moment that his [the Prophet's] place will be filled by another; for, remember he stands in his own place, and always will, and the Twelve Apostles of this dispensation stand in their own place, and always will, both in time and eternity, to minister, preside, and regulate the affairs of the whole church." The epistle told the Saints also that "it is not wisdom for the Saints to have anything to do with politics, voting, or president-making at present." Rigdon remained in Nauvoo after the decision of the church in favor of the Twelve, preaching as of old, declaring that he was with the brethren heart and soul, and urging the completion of the Temple. But Young regarded him as a rival, and determined to put their strength to a test. Accordingly, on Tuesday, September 3, he had a notice printed in the Neighbor directing Rigdon to appear on the following Sunday for trial before a High Council presided over by Bishop Whitney. Rigdon did not attend this trial, not only because he was not well, but because, after a conference with his friends, he decided that the case against him was made up and that his presence would do no good.* * For the minutes of this High Council, see Times and Seasons, Vol. V, pp. 647-655, 660-667. When the High Council met, Young expressed a disbelief in Rigdon's reported illness. He said that, having heard that Rigdon had ordained men to be prophets, priests, and kings, he and Orson Hyde had obtained from Rigdon a confession that he had performed the act of ordination, and that he believed he held authority above any man in the church. That evening eight of the Twelve had visited him at his house, and, getting confirmation of his position, had sent a committee to him to demand his license. This he had refused to surrender, saying, "I did not receive it from you, neither shall I give it up to you." Then came the order for his trial. Orson Hyde presented the case against Rigdon in detail. He declared that, when they demanded the surrender of his license, Rigdon threatened to turn traitor, "His own language was, 'Inasmuch as you have demanded my license, I shall feel it my duty to publish all your secret meetings, and all the history of the secret works of this church, in the public journals.'* He intimated that it would bring a mob upon us." Parley P. Pratt, the member of Rigdon's old church in Ohio, who, according to his own account, first called Rigdon's attention to the Mormon Bible, next spoke against his old friend. * Lee thus explains one of these "secret works": "The same winter [1843] he [Smith] organized what was called 'The Council of Fifty.' This was a confidential organization. This Council was designated as a lawmaking department, but no record was ever kept of its doings, or, if kept, they were burned at the close of each meeting. Whenever anything of importance was on foot, this Council was called to deliberate upon it. The Council was called the 'Living Constitution.' Joseph said that no legislature could enact laws that would meet every case, or attain the ends of justice in all respells."--"Mormonism Unveiled," p.173. After Amasa Lyman, John Taylor, and H. C. Kimball had spoken against Rigdon, Brigham Young took the floor again, and in reply to the threat that Rigdon would expose the secrets of the church, he denounced him in the following terms:-- "Brother Sidney says, if we go to opposing him, he will tell our secrets. But I would say, 'O, don't, brother Sidney! don't tell our secrets--O, don't!' But if he tells our secrets, we will tell his. Tit for tat. He has had long visions in Pittsburg, revealing to him wonderful iniquity among the Saints. Now, if he knows of so much iniquity, and has got such wonderful power, why don't he purge it out? He professes to have the keys of David. Wonderful power and revelations! And he will publish our iniquity. O, dear brother Sidney, don't publish our iniquity! Now don't! If Sidney Rigdon undertakes to publish all our secrets, as he says, he will lie the first jump he takes. If he knew of all our iniquity why did he not publish it sooner? If there is so much iniquity in the church as you talk of, Elder Rigdon, and you have known of it so long, you are a black-hearted wretch because you have not published it sooner. If there is not this iniquity, you are a blackhearted wretch for endeavoring to bring a mob upon us, to murder innocent men, women and children. Any man that says the Twelve are bogus-makers, or adulterers, or wicked men is a liar; and all who say such things shall have the fate of liars, where there is weeping and gnashing of teeth. Who is there who has seen us do such things? No man. The spirit that I am of tramples such slanderous wickedness under my feet." * * William Small, in a letter to the Pittsburg Messenger and Advocate, p. 70, relates that when he met Rigdon on his arrival at St. Louis by boat after this trial, Orson Hyde, who was also a passenger and thought Small was with the Twelve, addressed Small, asking him to intercede with Rigdon not to publish the secret acts of the church, and telling him that if Rigdon would come back and stand equal with the Twelve and counsel with them, he would pledge himself, in behalf of the Twelve, that all they had said against Rigdon would be revoked. At this point the proceedings had a rather startling interruption. William Marks, president of the Stake at Nauvoo, and a member of the High Council (who, as we have seen, had rebelled against the doctrine of polygamy when it was presented to him) took the floor in Rigdon's defence. But it was in vain. W. W. Phelps moved that Rigdon "be cut off from the church, and delivered over to the buffetings of Satan until he repents." The vote by the Council in favor of this motion was unanimous, but when it was offered to the church, some ten members voted against it. Phelps at once moved that all who had voted to follow Rigdon should be suspended until they could be tried by the High Council, and this was agreed to unanimously, with an amendment including the words, "or shall hereafter be found advocating his principles." After compelling President Marks, by formal motion, to acknowledge his satisfaction with the action of the church, the meeting adjourned. Rigdon's next steps certainly gave substance to his brother's theory that his mind was unbalanced, the family having noticed his peculiarities from the time he was thrown from a horse, when a boy.* He soon returned to Pittsburg, Pennsylvania, where his first step was to "resuscitate" the Messenger and Advocate, which had died at Kirtland. In a signed article in the first number he showed that he then intended "to contend for the same doctrines, order of government, and discipline maintained by that paper when first published at Kirtland," in other words, to uphold the Mormon church as he had known it, with himself at its head. But his old desire for original leadership got the better of him, and after a conference of the membership he had gathered around him, held in Pittsburg in April, 1845, at which he was voted "First President, Prophet, Seer, Revelator, and Translator," he issued an address to the public in which he declared that his Church of Christ was neither a branch nor connection of the church at Nauvoo, and that it received members of the Church of Latter-Day Saints only after baptism and repentance.** In an article in his organ, on July 15, 1845, he made assertions like these: "The Church of Christ and the Mormons are so widely different in their respective beliefs that they are of necessity opposed to one another, as far as religion is concerned.... There is scarcely one point of similarity.... The Church of Christ has obtained a distinctive character." * Baptist Witness, March I, 1875. **Pittsburg Messenger and Advocate, p, 220. Rigdon told the April conference that he had one unceasing desire, namely, to know whether God would accept their work. At the suggestion of the spirit, he had taken some of the brethren into a room in his house that morning, and had consecrated them. What there occurred he thus described:-- "After the washing and anointing, and the patriarchal seal, as the Lord had directed me, we kneeled and in solemn prayer asked God to accept the work we had done. During the time of prayer there appeared over our heads in the room a ray of light forming a hollow square, inside of which stood a company of heavenly messengers, each with a banner in his hand, with their eyes looking downward upon us, their countenance expressive of the deep interest they felt in what was passing on the earth. There also appeared heavenly messengers on horseback, with crowns upon their heads, and plumes floating in the air, dressed in glorious attire, until, like Elisha, we cried in our hearts, 'The chariots of Israel and the horsemen thereof.' Even my little son of fourteen years of age saw the vision, and gazed with great astonishment, saying that he thought his imagination was running away with him. After which we arose and lifted our hands to heaven in holy convocation to God; at which time was shown an angel in heaven registering the acceptance of our work, and the decree of the Great God that the kingdom is ours and we shall prevail." While the conference was in session, Pittsburg was visited by a disastrous conflagration. Rigdon prayed for the sufferers by the fire and asked God to check it. "During the prayer" (this quotation is from the official report of the conference in the Messenger and Advocate, p. 186), "an escort of the heavenly messengers that had hovered around us during the time of this conference were seen leaving the room; the course of the wind was instantly changed, and the violence of the flames was stayed." Rigdon's attempt to build up a new church in the East was a failure. Urgent appeals in its behalf in his periodical were made in vain. The people addressed could not be cajoled with his stories of revelations and miraculous visions, which both the secular and religious press held up to ridicule, and he had no system of foreign immigration to supply ignorant recruits. He soon after took up his residence in Friendship, Allegheny County, New York, where he died at the residence of his son-in-law, Earl Wingate, on July 14, 1876. In an obituary sketch of him the Standard of that place said:-- "He was approached by the messengers of young Joseph Smith of Plano, Ill., but he refused to converse or answer any communication which in any way would bring him into notice in connection with the Mormon church of to-day. It was his daily custom to visit the post-office, get the daily paper, read and converse upon the chief topics of the day. He often engaged in a friendly dispute with the local ministers, and always came out first best on New Testament doctrinal matters. Patriarchal in appearance, and kindly in address, he was often approached by citizens and strangers with a view to obtaining something of the unrecorded mysteries of his life; but citizen, stranger and persistent reporter all alike failed in eliciting any information as to his knowledge of the Mormon imposture, the motives of his early life, or the religious faith, fears and hopes of his declining years. Once or twice he spoke excitedly, in terms of scorn, of those who attributed to him the manufacture of the Mormon Bible; but beyond this, nothing. His library was small: he left no manuscripts, and refused persistently to have a picture of himself taken. It can only be said that he was a compound of ability, versatility, honesty, duplicity, and mystery." One person succeeded in drawing out from Rigdon in his later years a few words on his relations with the Mormon church. This was Charles L. Woodward, a New York bookseller, who some years ago made an important collection of Mormon literature. While making this collection he sent an inquiry to Rigdon, and received a reply, dated May 25, 1873. After apologizing for his handwriting on account of his age and paralysis, the letter says:-- "We know nothing about the people called Mormons now.* The Lord notified us that the Church of Jesus Christ of Latter-Day Saints were going to be destroyed, and for us to leave. We did so, and the Smiths were killed a few days after we started. Since that, I have had no connection with any of the people who staid and built up to themselves churches; and chose to themselves leaders such as they chose, and then framed their own religion. * The statement has been published that, after Young had established himself in Utah, be received from Rigdon an intimation that the latter would be willing to join him. I could obtain no confirmation of this in Salt Lake City. On the contrary, a leading member of the church informed me that Young invited Rigdon to join the Mormons is Utah, but that Rigdon did not accept the invitation. "The Church of Latter-Day Saints had three books that they acknowledged as Canonical, the Bible, the Book of Mormon, and the Commandments. For the existence of that church there had to be a revelater, one who received the word of the Lord; a spokesman, one inspired of God to expound all revelation, so that the church might all be of one faith. Without these two men the Church of Latter-Day Saints could not exist. This order ceased to exist, being overcome by the violence of armed men, by whom houses were beaten down by cannon which the assailents had furnished themselves with. "Thus ended the Church of Jesus Christ of Latter-Day Saints, and it never can move again till the Lord inspires men and women to believe it. All the societies and assemblies of men collected together since then is not the Church of Jesus Christ of Latter-Day Saints, nor never can there be such a church till the Lord moves it by his own power, as he did the first. "Should you fall in with one who was of the Church [of] Christ, though now of advanced age, you will find one deep red in the revelations of heaven. But many of them are dead, and many of them have turned away, so there are few left. "I have a manuscript paper in my possession, written with my own hands while in my {30th. year}, but I am to poor to do anything with it; and therefore it must remain where it [is]. During the great fight of affliction I have had, I have lost all my property, but I struggle along in poverty to which I am consigned. I have finished all I feel necessary to write. "Respectfully, "SIDNEY RIGDON."* * The original of this letter is in the collection of Mormon literature in the New York Public Library. An effort to learn from Rigdon's descendants something about the manuscript paper referred to by him has failed. Rigdon's affirmation of his belief in Smith as a prophet and the Mormon Bible when he returned to Pennsylvania was proclaimed by the Mormons as proof that there was no truth in the Spaulding manuscript story, but it carries no weight as such evidence. Rigdon burned all his old theological bridges behind him when he entered into partnership with Smith, and his entire course after his return to Pittsburg only adds to the proof that he was the originator of the Mormon Bible, and that his object in writing it was to enable him to be the head of a new church. Surely no one would accept as proof of the divinity of the Mormon Bible any declaration by the man who told the story of angel visits in Pittsburg. CHAPTER XVI. -- RIVALRIES OVER THE SUCCESSION Rigdon was not alone in contending for the successorship to Joseph Smith as the head of the Mormon church. The prophet's family defended vigorously the claim of his eldest son to be his successor.* Lee says that the prophet had bestowed the right of succession on his eldest son by divination, and that "it was then [after his father's death] understood among the Saints that young Joseph was to succeed his father, and that right justly belonged to him," when he should be old enough. Lee says further that he heard the prophet's mother plead with Brigham Young, in Nauvoo, in 1845, with tears, not to rob young Joseph of his birthright, and that Young conceded the son's claim, but warned her to keep quiet on the subject, because "you are only laying the knife to the throat of the child. If it is known that he is the rightful successor of his father, the enemy of the Priesthood will seek his life."** Strang says, "Anyone who was in Nauvoo in 1846 or 1847 knows that the majority of those who started to the Western exodus, started in this hope," that the younger Joseph would take his father's place.*** * The prophet's sons were Joseph, born November 6, 1832; Fred G. W., June 20, 1836; Alexander, June 2, 1838; Don Carlos, June 13, 1840; and David H., November 18, 1844. ** "Mormonism Unveiled," pp. 155, 161. *** Strang's "Prophetic Controversy," p. 4. At the last day of the Conference held in the Temple in Nauvoo, in October, 1845, Mother Smith, at her request, was permitted to make an address. She went over the history of her family, and asked for an expression of opinion whether she was "a mother in Israel." One universal "yes" rang out. She said she hoped all her children would accompany the Saints to the West, and if they did she would go; but she wanted her bones brought back to be buried beside her husband and children. Brigham Young then said: "We have extended the helping hand to Mother Smith. She has the best carriage in the city, and, while she lives, shall ride in it when and where she pleases." * Mother Smith died in the summer of 1856 in Nauvoo, where she spent the last two years of her life with Joseph's first wife, Emma, who had married a Major Bideman. * Millennial Star, Vol. VII, p. 23. Emma caused the Twelve a good deal of anxiety after her husband's death. Pratt describes a council held by her, Marks, and others to endeavor to appoint a trustee-in-trust for the whole church, the necessity of which she vigorously urged. Pratt opposed the idea, and nothing was done about it.* Soon after her husband's death the Times and Seasons noticed a report that she was preparing, with the assistance of one of the prophet's Iowa lawyers, an exposure of his "revelations," etc. James Arlington Bennett, who visited Nauvoo after the prophet's death, acting as correspondent for the New York Sun, gave in one of his letters the text of a statement which he said Emma had written, to this effect, "I never for a moment believed in what my husband called his apparitions or revelations, as I thought him laboring under a diseased mind; yet they may all be true, as a prophet is seldom without credence or honor, excepting in his own family or country." Mrs. Smith, in a letter to the Sun, dated December 30, 1845, pronounced this letter a forgery, while Bennett maintained that he knew that it was genuine.** *Pratt's "Autobiography," p. 373. ** Emma Smith is described as "a tall, dark, masculine looking woman" in "Sketches and Anecdotes of the Old Settlers." The organization--or, as they define it, the reorganization of a church by those who claim that the mantle of Joseph Smith, Jr., descended on his sons, had its practical inception at a conference at Beloit, Wisconsin, in June, 1852, at which resolutions were adopted disclaiming all fellowship with Young and other claimants to the leadership of the church, declaring that the successor of the prophet "must of necessity be the seed of Joseph Smith, Jr." At a conference held in Amboy, Illinois, in April, 1860, Joseph Smith's son and namesake was placed at the head of this church, a position which he still holds. The Reorganized Church has been twice pronounced by United States courts to be the one founded under the administration of the prophet. Its teachings may be called pure Mormonism, free from the doctrines engrafted in after years. It holds that "the doctrines of a plurality and community of wives are heresies, and are opposed to the law of God." Its declaration of faith declares its belief in baptism by immersion, the same kind of organization (apostles, prophets, pastors, etc.) that existed in the primitive church, revelations by God to man from time to time "until the end of time," and in "the powers and gifts of the everlasting gospel, viz., the gift of faith, discerning of spirits, prophesy, revelation, healing, visions, tongues, and the interpretation of tongues." No one ever heard of this church having any trouble with its Gentile neighbors. The Reorganized Church moved its headquarters to Lamoni, Iowa, in 1881. It has a present membership of 45,381, according to the report of the General Church Recorder to the conference of April, 1901. Of these members, 6964 were foreign,--286 in Canada, 1080 in England, and 1955 in the Society Islands. The largest membership in this country is 7952 in Iowa, 6280 in Missouri, and 3564 in Michigan. Utah reported 685 members. The most determined claimant to the successorship of Smith was James J. Strang. Born at Scipio, New York, in 1813, Strang was admitted to the bar when a young man, and moved to Wisconsin. Some of the Mormons who went into the north woods to get lumber for the Nauvoo Temple planted a Stake near La Crosse, under Lyman Wight, in 1842. Trouble ensued very soon with their non-Mormon neighbors, and after a rather brief career the supporters of this Stake moved away quietly one night. Strang heard of the Mormon doctrines from these settlers, accepted their truth, and visiting Nauvoo, was baptized in February, 1844, made an elder, and authorized to plant another Stake in Wisconsin. He first attempted to found a city called Voree, where a temple covering more than two acres of ground, with twelve towers, was begun. When Smith was killed, Strang at once came forward with a declaration that the prophet's revelations indicated that, at the close of his own prophetic office, another would be called to the place by revelation, and ordained at the hands of angels; that not only had he (Strang) been so ordained, but that Smith had written to him in June, 1844, predicting the end of his own work, and telling Strang that he was to gather the people in a Zion in Wisconsin. Strang began at once giving out revelations, describing visions, and announcing that an angel had shown him "plates of the sealed record," and given him the Urim and Thummim to translate them. Although Strang's whole scheme was a very clumsy imitation of Smith's, he drew a considerable number of followers to his Wisconsin branch, where he published a newspaper called the Voree Herald, and issued pamphlets in defence of his position, and a "Book of the Law," explaining his doctrinal teachings, which included polygamy. He had five wives. His Herald printed a statement, signed by the prophet's mother and his brother William, his three married sisters, and the husband of one of them, certifying that "the Smith family do believe in the appointment of J. J. Strang." Among other Mormons of note who gave in their allegiance to Strang were John E. Page, one of the Twelve (whom Phelps had called "the sun-dial"), General John C. Bennett, and Martin Harris. Strang gave the Mormon leaders considerable anxiety, especially when he sent missionaries to England to work up his cause. The Millennial Star of November 15, 1846, devoted a good deal of space to the subject. The article began:-- "SKETCHES OF NOTORIOUS CHARACTERS: James J. Strang, successor of Sidney Rigdon, Judius Iscariot, Cain & Co., Envoy Extraordinary and a Minister Plenipotentiary to His Most Gracious Majesty Lucifer L, assisted by his allied contemporary advisers, John C. Bennett, William Smith, G. T. Adams, and John E. Page, Secretary of Legation." Strang announced a revelation which declared that he was to be "King in Zion," and his coronation took place on July 8, 1850, when he was crowned with a metal crown having a cluster of stars on its front. Burnt offerings were included in the programme. This ceremony took place on Beaver Island, in Lake Superior, where in 1847 Strang had gathered his people and assumed both temporal and spiritual authority. Both of these claims got him into trouble. His non-Mormon neighbors, fishermen and lumbermen, accused the Mormons of wholesale thefts; his assumption of regal authority brought him before the United States court, (where he was not held); and his advocacy of the practice of polygamy by his followers aroused insubordination, and on June 15, 1856, he was shot by two members of his flock whom he had offended, and who were at once regarded as heroes by the people of the mainland. A mob secured a vessel, visited Beaver Island, where Strang had maintained a sort of fort, and compelled the Mormon inhabitants to embark immediately, with what little property they could gather up. They were landed at different places, most of them in Milwaukee. Thus ended Strang's Kingdom.* * "A Moses of the Mormons," by Henry E. Legler, Parkman Club Publications, Nos. 15-16, Milwaukee, Wisconsin, May 11, 1897; "An American Kingdom of Mormons," Magazine of Western History, Cleveland, Ohio, April, 1886. Another leader who "set up for himself" after Smith's death was Lyman Wight, who had been one of the Twelve in Missouri, and was arrested with Smith there. Wight did not lay claim to the position of President of the church, but he resented what he called Brigham Young's usurpation. In 1845 he led a small company of his followers to Texas, where they first settled on the Colorado River, near Austin. They made successive moves from that place into Gillespie, Burnett, and Bandera counties. He died near San Antonio in March, 1858. The fact that Wight entered into the practice of polygamy almost as soon as he reached Texas, and still escaped any conflict with his non-Mormon neighbors, affords proof of his good character in other respects. The Galveston News, in its notice of his death, said, "Mr. Wight first came to Texas in November, 1845, and has been with his colony on our extreme frontier ever since, moving still farther west as settlements formed around him, thus always being the pioneer of advancing civilization, affording protection against the Indians." After Wight's death his people scattered. A majority of them became identified with the Reorganized Church, a few gave in their allegiance to the organization in Utah, and others abandoned Mormonism entirely. CHAPTER XVII. -- BRIGHAM YOUNG Brigham Young, the man who had succeeded in expelling Rigdon and establishing his own position as head of the church, was born in Whitingham, Windham County, Vermont, on June 1, 1801. The precise locality of his birth in that town is in dispute. His father, a native of Massachusetts, is said to have served under Washington during the Revolutionary War. The family consisted of eleven children, five sons and six daughters, of whom Brigham was the ninth. The Youngs moved to Whitingham in January, 1801. In his address at the centennial celebration of that town in 1880, Clark Jillson said, "Henry Goodnow, Esq., of this town says that Brigham Young's father came here the poorest man that ever had been in town; that he never owned a cow, horse, or any land, but was a basket maker." Mormon accounts represent the elder Young as having been a farmer. His circumstances permitted him to give his children very little education, and, when sixteen years old, Brigham seems to have started out to make his own living, working as a carpenter, painter, and glazier, as jobs were offered. He was living in Aurelius, Cayuga County, New York, in 1824, working at his trade, and there, in October of that year, he married his first wife, Miriam Works. In 1829 they moved to Mendon, Monroe County, New York. Joseph Smith's brother, in the following year, left a copy of the Mormon Bible at the house of Brigham's brother Phineas in Mendon, and there Brigham first saw it. Occasional preaching by Mormon elders made the new faith a subject of conversation in the neighborhood, and Phineas was an early convert. Brigham stated in a sermon in Salt Lake City, on August 8, 1852, that he examined the new Bible for two years before deciding to receive it. He was baptized into the Mormon church on April 14, 1832. His wife, who also embraced the faith, died in September of that year, leaving him two daughters. Young married his second wife, Mary A. Angel, in Kirtland on March 31, 1834. His application for a marriage license is still on file among the records of the Probate Court at Chardon, now the shire town of Geauga County, Ohio, and his signature is a proof of his illiterateness, showing that he did not know how to spell his own baptismal name, spelling it "Bricham." Young began preaching and baptizing in the neighborhood, having at once been made an elder, and in the autumn of 1832, after Smith's second return from Missouri, he visited Kirtland and first saw the prophet. Mormon accounts of this visit say that Young "spoke in tongues," and that Smith pronounced his language "the pure Adamic," and then predicted that he would in time preside over the church. It is not at all improbable that Joseph did not hesitate to interpret Brigham's "tongues," but at that time he was thinking of everything else but a successor to himself. Young, with his brother Joseph, went from Kirtland on foot to Canada, where he preached and baptized, and whence he brought back a company of converts. He worked at his trade in Kirtland (preaching as called upon) from that time until 1834, when he accompanied the "Army of Zion" to Missouri, being one of the captains of tens. Returning with the prophet, he was employed on the Temple and other church buildings for the next three years (superintending the painting of the Temple), when he was not engaged in other church work. Having been made one of the original Quorum of Twelve in 1835, he devoted a good deal of time in the warmer months holding conferences in New York State and New England. When open opposition to Smith manifested itself in Kirtland, Young was one of his firmest defenders. He attended a meeting in an upper room of the Temple, the object of which was to depose Smith and place David Whitmer in the Presidency, leading in the debate, and declaring that he "knew that Joseph was a prophet." According to his own statement, he learned of a plot to kill Smith as he was returning from Michigan in a stage-coach, and met the coach with a horse and buggy, and drove the prophet to Kirtland unharmed. When Smith found it necessary to flee from Ohio, Young followed him to Missouri with his family, arriving at Far West on March 14, 1838. He sailed to Liverpool on a mission in 1840, remaining there a little more than a year. In all the discords of the church that occurred during Smith's life, Young never incurred the prophet's displeasure, and there is no evidence that he ever attempted to obtain any more power or honor for himself than was voluntarily accorded to him. He gave practical assistance to the refugees from Missouri as they arrived at Quincy, but there is no record of his prominence in the discussions there over the future plans for the church. The prophet's liking for him is shown in a revelation dated at Nauvoo, July 9; 1841 (Sec. 126), which said:-- "Dear and beloved brother Brigham Young, verily thus saith the Lord unto you, my servant Brigham, it is no more required at your hand to leave your family as in times past, for your offering is acceptable to me; I have seen your labor and toil in journeyings for my name. I therefore command you to send my word abroad, and take special care of your family from this time, henceforth, and forever. Amen." The apostasy of Marsh and the death of Patton had left Young the President of the Twelve, and that was the position in which he found himself at the time of Smith's death. One of the first subjects which Young had to decide concerned "revelations." Did they cease with Smith's death, or, if not, who would receive and publish them? Young made a statement on this subject at the church conference held at Nauvoo on October 6 of that year, which indicated his own uncertainty on the subject, and which concluded as follows, "Every member has the right of receiving revelations for themselves, both male and female." As if conscious that all this was not very clear, he closed by making a declaration which was very characteristic of his future policy: "If you don't know whose right it is to give revelations, I will tell you. It is I."* We shall see that the discontinuance of written "revelations" was a cause of complaint during all of Young's subsequent career in Utah, but he never yielded to the demand for them. * Times and Seasons, Vol. V, pp. 682-683. At the conference in Nauvoo Young selected eighty-five men from the Quorum of high priests to preside over branches of the church in all the congressional districts of the United States; and he took pains to explain to them that they were not to stay six months and then return, but "to go and settle down where they can take their families and tarry until the Temple is built, and then come and get their endowments, and return to their families and build up a Stake as large as this." Young's policy evidently was, while not imitating Rigdon's plan to move the church bodily to the East, to build up big branches all over the country, with a view to such control of affairs, temporal and spiritual, as could be attained. "If the people will let us alone," he said to this same conference, "we will convert the world." Many members did not look on the Twelve as that head of the church which Smith's revelations had decreed. It was argued by those who upheld Rigdon and Strang, and by some who remained with the Twelve, that the "revelations" still required a First Presidency. The Twelve allowed this question to remain unsettled until the brethren were gathered at Winter Quarters, Iowa, after their expulsion from Nauvoo, and Young had returned from his first trip to Salt Lake valley. The matter was taken up at a council at Orson Hyde's house on December 5, 1847, and it was decided, but not without some opposing views, to reorganize the church according to the original plan, with a First Presidency and Patriarch. In accordance with this plan, a conference was held in the log tabernacle at Winter Quarters on December 24, and Young was elected President and John Smith Patriarch. Young selected Heber C. Kimball and Willard Richards to be his counsellors, and the action of this conference was confirmed in Salt Lake City the following October. Young wrote immediately after his election, "This is one of the happiest days of my life." The vacancies in the Twelve caused by these promotions, and by Wight's apostasy, were not filled until February 12, 1849, in Salt Lake City, when Lorenzo Snow, Erastus Snow, C. C. Rich, and F. D. Richards were chosen. CHAPTER XVIII. -- RENEWED TROUBLE FOR THE MORMONS--"THE BURNINGS" The death of the prophet did not bring peace with their outside neighbors to the Mormon church. Indeed, the causes of enmity were too varied and radical to be removed by any changes in the leadership, so long as the brethren remained where they were. In the winter of 1844-1845 charges of stealing made against the Mormons by their neighbors became more frequent. Governor Ford, in his message to the legislature, pronounced such reports exaggerated, but it probably does the governor no injustice to say that he now had his eye on the Mormon vote. The non-Mormons in Hancock and the surrounding counties held meetings and appointed committees to obtain accurate information about the thefts, and the old complaints of the uselessness of tracing stolen goods to Nauvoo were revived. The Mormons vigorously denied these charges through formal action taken by the Nauvoo City Council and a citizens' meeting, alleging that in many cases "outlandish men" had visited the city at night to scatter counterfeit money and deposit stolen goods, the responsibility for which was laid on Mormon shoulders. It is not at all improbable that many a theft in western Illinois in those days that was charged to Mormons had other authors; but testimony regarding the dishonesty of many members of the church, such as we have seen presented in Smith's day, was still available. Thus, Young, in one of his addresses to the conference assembled at Nauvoo about two months after Smith's death, made this statement: "Elders who go to borrowing horses or money, and running away with it, will be cut off from the church without any ceremony. THEY WILL NOT HAVE SO MUCH LENITY AS HERETOFORE."* * Times and Seasons, Vol. V, p. 696. A lady who published a sketch of her travels in 1845 through Illinois and Iowa wrote:-- "We now entered a part of the country laid waste by the desperadoes among the Mormons. Whole farms were deserted, fields were still covered with wheat unreaped, and cornfields stood ungathered, the inhabitants having fled to a distant part of the country.... Friends gave us a good deal of information about the doings of these Saints at Nauvoo--said that often, when their orchards were full of fruit, some sixteen of these monsters would come with bowie knives and drive the owners into their houses while they stripped their trees of the fruit. If these rogues wanted cattle they would drive off the cattle of the Gentiles."* * "Book for the Married and Single," by Ann Archbold. A trial concerning the title to some land in Adams County in that year brought out the fact that there existed in the Mormon church what was called a "Oneness." Five persons would associate and select one of their members as a guardian; then, if any of the property they jointly owned was levied on, they would show that one or more of the other five was the real owner. While the Mormons continued to send abroad glowing pictures of the prosperity of Nauvoo, less prejudiced accounts gave a very different view. The latter pointed out that the immigrants, who supplied the only source of prosperity, had expended most of their capital on houses and lots, that building operations had declined, because houses could be bought cheaper than they could be built, and that mechanics had been forced to seek employment in St. Louis. Published reports that large numbers of the poor in the city were dependent on charity received confirmation in a letter published in the Millennial Star of October 1, 1845, which said that on a fast-day proclaimed by Young, when the poor were to be remembered, "people were seen trotting in all directions to the Bishops of the different wards" with their contributions. We have seen that the gathering of the Saints at Nauvoo was an idea of Joseph Smith, and was undertaken against the judgment of some of the wiser members of the church. The plan, so far as its business features were concerned, was on a par with the other business enterprises that the prophet had fathered. There was nothing to sustain a population of 15,000 persons, artificially collected, in this frontier settlement, and that disaster must have resulted from the experiment, even without the hostile opposition of their neighbors, is evident from the fact that Nauvoo to day, when fifty years have settled up the surrounding district and brought it in better communication with the world, is a village of only 1321 inhabitants (census of 1900). Politics were not eliminated from the causes of trouble by Smith's death. Not only was 1844 a presidential year, but the citizens of Hancock County were to vote for a member of Congress, two members of the legislature, and a sheriff. Governor Ford urgently advised the Mormons not to vote at all, as a measure of peace; but political feeling ran very high, and the Democrats got the Mormon vote for President, and with the same assistance elected as sheriff General Deming, the officer left by Governor Ford in command of the militia at Carthage when the Smiths were killed, as well as two members of the legislature who had voted against the repeal of the Nauvoo city charter. The tone of the Mormons toward their non-Mormon neighbors seemed to become more defiant at this time than ever. The repeal of the Nauvoo charter, in January, 1845, unloosened their tongues. Their newspaper, the Neighbor, declared that the legislature "had no more right to repeal the charter than the United States would have to abrogate and make void the constitution of the state, or than Great Britain would have to abolish the constitution of the United States--and the man that says differently is a coward, a traitor to his own rights, and a tyrant; no odds what Blackstone, Kent or Story may have written to make themselves and their names popular, to the contrary." The Neighbor, in the same article, thus defined its view of the situation, after the repeal:-- "Nor is it less legal for an insulted individual or community to resist oppression. For this reason, until the blood of Joseph and Hyrum Smith has been atoned for by hanging, shooting or slaying in some manner every person engaged in that cowardly, mean assassination, no Latter-Day Saint should give himself up to the law; for the presumption is that they wilt murder him in the same manner.... Neither should civil process come into Nauvoo till the United States by a vigorous course, causes the State of Missouri and the State of Illinois to redress every man that has suffered the loss of lands, goods or anything else by expulsion. ... If any man is bound to maintain the law, it is for the benefit he may derive from it.... Well, our charter is repealed; the murderers of the Smiths are running at large, and if the Mormons should wish to imitate their forefathers and fulfil the Scriptures by making it 'hard to kick against the pricks' by wearing cast steel pikes about four or five inches long in their boots and shoes to kick with, WHAT'S THE HARM?" Such utterances, which found imitation in the addresses of the leaders, and were echoed in the columns of Pratt's Prophet in New York, made it easy for their hostile neighbors to believe that the Mormons considered themselves beyond the reach of any law but their own. Some daring murders committed across the river in Iowa in the spring of 1845 afforded confirmation to the non-Mormons of their belief in church-instigated crimes of this character, and in the existence and activity of the Danite organization. The Mormon authorities had denied that there were organized Danites at Nauvoo, but the weight of testimony is against the denial. Gregg, a resident of the locality when the Mormons dwelt there, gives a fair idea of the accepted view of the Danites at that time:-- "They were bound together with oaths of the most solemn character, and the punishment of traitors to the order was death. John A. Murrell's Band of Pirates, who flourished at one time near Jackson, Tennessee, and up and down the Mississippi River above New Orleans, was never so terrible as the Danite Band, for the latter was a powerful organization, and was above the law. The band made threats, and they were not idle threats. They went about on horseback, under cover of darkness, disguised in long white robes with red girdles. Their faces were covered with masks to conceal their identity."* * "History of Hancock County." See also "Sketches and Anecdotes of the Old Settlers," p. 34. Phineas Wilcox, a young man of good reputation, went to Nauvoo on September 16, 1845, to get some wheat ground, and while there disappeared completely. The inquiry made concerning him led his friends to believe that he was suspected of being a Gentile spy, and was quietly put out of the way.* * See Lee's "Mormonism Unveiled," pp. 158-159, for accounts of methods of disposing of objectionable persons at Nauvoo. William Smith, the prophet's brother, contributed to the testimony against the Mormon leaders. Returning from the East, where he had been living for three years when Joseph was killed, he was warmly welcomed by the Mormon press, and elevated to the position of Patriarch, and, as such, issued a sort of advertisement of his patriarchal wares in the Times and Seasons* and Neighbor, inviting those in want of blessings to call at his residence. William was not a man of tact, and it required but a little time for him to arouse the jealousy of the leaders, the result of which was a notice in the Times and Seasons of November 1, 1845, that he had been "cut off and left in the hands of God." But William was not a man to remain quiet even in such a retreat, and he soon afterward issued to the Saints throughout the world "a proclamation and faithful warning," which filled eight and a half columns of the Warsaw Signal of October 29, 1845, in which, "in all meekness of spirit, and without anger or malice" (William possessed most of the family traits), he accused Young of instigating murders, and spoke of him in this way:-- * Vol. VI, p. 904. "It is my firm and sincere conviction that, since the murder of my two brothers, usurpation, and anarchy, and spiritual wickedness in high places have crept into the church, with the cognizance and acquiescence of those whose solemn duty It was to guardedly watch against such a state of things. Under the reign of one whom I may call a Pontius Pilate, under the reign, I say, of this Brigham Young, no greater tyrant ever existed since the days of Nero. He has no other justification than ignorance to cover the most cruel acts--acts disgraceful to any one bearing the stamp of humanity; and this being has associated around him men, bound by oaths and covenants, who are reckless enough to commit almost any crime, or fulfil any command that their self-crowned head might give them." William was, of course, welcomed as a witness by the non-Mormons. He soon after went to St. Louis, and while there received a letter from Orson Hyde, which called his proclamation "a cruel thrust," but urged him to return, pledging that they would not harm him. William did not accept the invitation, but settled in Illinois, became a respected citizen, and in later years was elected to the legislature. When invited to join the Reorganized Church by his nephew Joseph, he declined, saying, "I am not in sympathy, very strongly, with any of the present organized bands of Mormons, your own not excepted." By the spring of 1845 the Mormons were deserted even by their Democratic allies, some three hundred of whom in Hancock County issued an address denying that the opposition to them was principally Whig, and declaring that it had arisen from compulsion and in self-defence. Governor Ford, anxious to be rid of his troublesome constituents, sent a confidential letter to Brigham Young, dated April 8, 1845, saying, "If you can get off by yourselves you may enjoy peace," and suggesting California as opening "a field for the prettiest enterprise that has been undertaken in modern times." An era of the most disgraceful outrages that marked any of the conflicts between the Mormons and their opponents east of the Rocky Mountains began in Hancock County on the night of September 9, when a schoolhouse in Green Plain, south of Warsaw, in which the anti-Mormons were holding a meeting, was fired upon. The Mormons always claimed that this was a sham attack, made by the anti-Mormons to give an excuse for open hostilities, and probabilities favor this view. Straightway ensued what were known as the "burnings." A band of men, numbering from one hundred to two hundred, and coming mostly from Warsaw, began burning the houses, outbuildings, and grain stacks of Mormons all over the southwest part of the county. The owners were given time to remove their effects, and were ordered to make haste to Nauvoo, and in this way the country region was rapidly rid of Mormon settlers.* * Gregg's "History of Hancock County," p. 374. The sheriff of the county at that time was J. B. Backenstos, who, Ford says, went to Hancock County from Sangamon, a fraudulent debtor, and whose brother married a niece of the Prophet Joseph.* He had been elected to the legislature the year before, and had there so openly espoused the Mormon cause opposing the repeal of the Nauvoo charter that his constituents proposed to drive him from the county when he returned home. Backenstos at once took up the cause of the Mormons, issued proclamation after proclamation,** breathing the utmost hostility to the Mormon assailants, and calling on the citizens to aid him as a posse in maintaining order. * Ford's "History of Illinois," pp. 407-408. ** For the text of five of these proclamations, see Millennial Star, Vol. VI. A sheriff of different character might have secured the help that was certainly his due on such an occasion, but no non-Mormon would respond to a call by Backenstos. An occurrence incidental to these disturbances now added to the public feeling. On September 16, Lieutenant Worrell, who had been in command of the guard at the jail when the Smith brothers were killed, was shot dead while riding with two companions from Carthage to Warsaw. His death was charged to Backenstos and to O. P. Rockwell,* the man accused of the attempted assassination of Governor Boggs, and both were afterward put on trial for it, but were acquitted. The sheriff now turned to the Nauvoo Legion for recruits, and in his third proclamation he announced that he then had a posse of upward of two thousand "well-armed men" and two thousand more ready to respond to his call. He marched in different directions with this force, visiting Carthage, where he placed a number of citizens under arrest and issued his Proclamation No. 4., in which he characterized the Carthage Grays as "a band of the most infamous and villanous scoundrels that ever infested any community." * "Who was the actual guilty party may never be known. We have lately been informed from Salt Lake that Rockwell did the deed, under order of the sheriff, which is probably the case."--Gregg, "History of Hancock County," p. 341. "During the ascendency of the sheriff and the absence of the anti-Mormons from their homes," said Governor Ford,* "the people who had been burnt out of their houses assembled at Nauvoo, from whence, with many others, they sallied forth and ravaged the country, stealing and plundering whatever was convenient to carry or drive away." Thus it seems that the governor had changed his opinion about the honesty of the Mormons. To remedy the chaotic condition of affairs in the county, Governor Ford went to Jacksonville, Morgan County, where, in a conference, it was decided that judge Stephen A. Douglas, General J. J. Hardin, Attorney General T. A. McDougal, and Major W. B. Warren should go to Hancock County with such forces as could be raised, to put an end to the lawlessness. When the sheriff heard of this, he pronounced the governor's proclamation directing the movement a forgery, and said, in his own Proclamation No. 5, "I hope no armed men will come into Hancock County under such circumstances. I shall regard them in the character of a mob, and shall treat them accordingly." *Ford's "History of Illinois," p. 410. The sheriff labored under a mistake. The steps now taken resulted, not in a demonstration of his authority, but in the final expulsion of all the Mormons from Illinois and Iowa. CHAPTER XIX. -- THE EXPULSION OF THE MORMONS General Hardin announced the coming of his force, which numbered about four hundred men, in a proclamation addressed "To the Citizens of Hancock County," dated September 27. He called attention to the lawless acts of the last two years by both parties, characterizing the recent burning of houses as "acts which disgrace your county, and are a stigma to the state, the nation, and the age." His force would simply see that the laws were obeyed, without taking part with either side. He forbade the assembling of any armed force of more than four men while his troops remained in the county, urged the citizens to attend to their ordinary business, and directed officers having warrants for arrests in connection with the recent disturbances to let the attorney-general decide whether they needed the assistance of troops. But the citizens were in no mood for anything like a restoration of the recent order of things, or for any compromise. The Warsaw Signal of September 17 had appealed to the non-Mormons of the neighboring counties to come to the rescue of Hancock, and the citizens of these counties now began to hold meetings which adopted resolutions declaring that the Mormons "must go," and that they would not permit them to settle in any of the counties interested. The most important of these meetings, held at Quincy, resulted in the appointment of a committee of seven to visit Nauvoo, and see what arrangements could be made with the Mormons regarding their removal from the state. Notwithstanding their defiant utterances, the Mormon leaders had for some time realized that their position in Illinois was untenable. That Smith himself understood this before his death is shown by the following entry in his diary:-- "Feb. 20, 1844. I instructed the Twelve Apostles to send out a delegation, and investigate the locations of California and Oregon, and hunt out a good location where we can remove to after the Temple is completed, and where we can build a city in a day, and have a government of our own, get up into the mountains, where the devil cannot dig us out, and live in a healthy climate where we can live as old as we have a mind to."* * Millennial Star, Vol. XX, p. 819. The Mormon reply to the Quincy committee was given under date of September 24 in the form of a proclamation signed by President Brigham Young.* In a long preamble it asserted the desire of the Mormons "to live in peace with all men, so far as we can, without sacrificing the right to worship God according to the dictates of our own consciences"; recited their previous expulsion from their homes, and the unfriendly view taken of their "views and principles" by many of the people of Illinois, finally announcing that they proposed to leave that country in the spring "for some point so remote that there will not need to be a difficulty with the people and ourselves." The agreement to depart was, however, conditioned on the following stipulations: that the citizens would help them to sell or rent their properties, to get means to assist the widows, the fatherless, and the destitute to move with the rest; that "all men will let us alone with their vexatious lawsuits"; that cash, dry goods, oxen, cattle, horses, wagons, etc., be given in exchange for Mormon property, the exchanges to be conducted by a committee of both parties; and that they be subjected to no more house burnings nor other depredations while they remained. * Millennial Star, Vol. VI, p. 187. The adjourned meeting at Quincy received the report of its committee on September 26, and voted to accept the proposal of the Mormons to move in the spring, but stated explicitly, "We do not intend to bring ourselves under any obligation to purchase their property, nor to furnish purchasers for the same; but we will in no way hinder or obstruct them in their efforts to sell, and will expect them to dispose of their property and remove at the time appointed." To manifest their sympathy with the unoffending poor of Nauvoo, a committee of twenty was appointed to receive subscriptions for their aid. The resignation of Sheriff Backenstos was called for, and the judge of that circuit was advised to hold no court in Hancock County that year. The outcome of the meetings in the different counties was a convention which met in Carthage on October 1 and 2, and at which nine counties (Hancock not included) were represented. This convention adopted resolutions setting forth the inability of non-Mormons to secure justice at the hands of juries under Mormon influence, declaring that the only settlement of the troubles could be through the removal of the Mormons from the state, and repudiating "the impudent assertion, so often and so constantly put forth by the Mormons, that they are persecuted for righteousness' sake." The counties were advised to form a military organization, and the Mormons were warned that their opponents "solemnly pledge ourselves to be ready to act as the occasion may require." Meanwhile, the commissioners appointed by Governor Ford had been in negotiation with the Mormon authorities, and on October 1 they, too, asked the latter to submit their intentions in writing. This they did the same day. Their reply, signed by Brigham Young, President, and Willard Richards, Clerk,* referred the commission to their response to the Quincy committee, and added that they had begun arrangements to remove from the county before the recent disturbances, one thousand families, including the heads of the church, being determined to start in the spring, without regard to any sacrifice of their property; that the whole church desired to go with them, and would do so if the necessary means could be secured by sales of their possessions, but that they wished it "distinctly understood that, although we may not find purchasers for our property, we will not sacrifice it or give it away, or suffer it illegally to be wrested from us." To this the commissioners on October 3 sent a reply, informing the Mormons that their proposition seemed to be acquiesced in by the citizens of all the counties interested, who would permit them to depart in peace the next spring without further violence. They closed as follows:-- * Text in Millennial Star, Vol. VI, p. 190. "After what has been said and written by yourselves, it will be confidently expected by us and the whole community, that you will remove from the state with your whole church, in the manner you have agreed in your statement to us. Should you not do so, we are satisfied, however much we may deprecate violence and bloodshed, that violent measures will be resorted to, to compel your removal, which will result in most disastrous consequences to yourselves and your opponents, and that the end will be your expulsion from the state. We think that steps should be taken by you to make it apparent that you are actually preparing to remove in the spring. "By carrying out, in good faith, your proposition to remove, as submitted to us, we think you should be, and will be, permitted to depart peaceably next spring for your destination, west of the Rocky Mountains. For the purpose of maintaining law and order in this county, the commanding general purposes to leave an armed force in this county which will be sufficient for that purpose, and which will remain so long as the governor deems it necessary. And for the purpose of preventing the use of such force for vexatious or improper objects, we will recommend the governor of the state to send some competent legal officer to remain here, and have the power of deciding what process shall be executed by said military force. "We recommend to you to place every possible restraint in your power over the members of your church, to prevent them from committing acts of aggression or retaliation on any citizens of the state, as a contrary course may, and most probably will, bring about a collision which will subvert all efforts to maintain the peace in this county; and we propose making a similar request of your opponents in this and the surrounding counties. "With many wishes that you may find that peace and prosperity in the land of your destination which you desire, we have the honor to subscribe ourselves, "JOHN J. HARDIN, W. B. WARREN. "S. A. DOUGLAS, J. A. MCDOUGAL." On the following day these commissioners made official announcement of the result of their negotiations, "to the anti-Mormon citizens of Hancock and the surrounding counties." They expressed their belief in the sincerity of the Mormon promises; advised that the non-Mormons be satisfied with obtaining what was practicable, even if some of their demands could not be granted, beseeching them to be orderly, and at the same time warning them not to violate the law, which the troops left in the county by General Hardin would enforce at all hazards. The report closed as follows:-- "Remember, whatever may be the aggression against you, the sympathy of the public may be forfeited. It cannot be denied that the burning of the houses of the Mormons in Hancock County, by which a large number of women and children have been rendered homeless and houseless, in the beginning of the winter, was an act criminal in itself, and disgraceful to its perpetrators. And it should also be known that it has led many persons to believe that, even if the Mormons are so bad as they are represented, they are no worse than those who have burnt their houses. Whether your cause is just or unjust, the acts of these incendiaries have thus lost for you something of the sympathy and good-will of your fellow-citizens; and a resort to, or persistence in, such a course under existing circumstances will make you forfeit all the respect and sympathy of the community. We trust and believe, for this lovely portion of our state, a brighter day is dawning; and we beseech all parties not to seek to hasten its approach by the torch of the incendiary, nor to disturb its dawn by the clash of arms." The Millennial Star of December 1, 1845, thus introduced this correspondence:-- THE END OF AMERICAN LIBERTY "The following official correspondence shows that this government has given thirty thousand American citizens THE CHOICE OF DEATH or BANISHMENT beyond the Rocky Mountains. Of these two evils they have chosen the least. WHAT BOASTED LIBERTY! WHAT an honor to American character!" CHAPTER XX. -- THE EVACUATION OF NAUVOO--"THE LAST MORMON WAR" The winter of 1845-1846 in Hancock County passed without any renewed outbreak, but the credit for this seems to have been due to the firmness and good judgment of Major W. B. Warren, whom General Hardin placed in command of the force which he left in that county to preserve order, rather than to any improvement in the relations between the two parties, even after the Mormons had agreed to depart. Major Warren's command, which at first consisted of one hundred men, and was reduced during the winter to fifty and later to ten, came from Quincy, and had as subordinate officers James D. Morgan and B. M. Prentiss, whose names became famous as Union generals in the war of the rebellion. Warren showed no favoritism in enforcing his authority, and he was called on to exercise it against both sides. The local newspapers of the day contain accounts of occasional burnings during the winter, and of murders committed here and there. On November 17, a meeting of citizens of Warsaw, who styled themselves "a portion of the anti-Mormon party," was held to protest against such acts as burnings and the murder of a Mormon, ten miles south of Warsaw, and to demand adherence to the agreement entered into. On February 5, Major Warren had to issue a warning to an organization of anti-Mormons who had ordered a number of Mormon families to leave the county by May 1, if they did not want to be burned out. Governor Ford sent Mr. Brayman to Hancock County as legal counsel for the military commander. In a report dated December 14, 1845, Mr. Brayman said of the condition of affairs as he found them:-- "Judicial proceedings are but mockeries of the forms of law; juries, magistrates and officers of every grade concerned in the civil affairs of the county partake so deeply of the prevailing excitement that no reliance, as a general thing, can be placed on their action. Crime enjoys a disgraceful impunity, and each one feels at liberty to commit any aggression, or to avenge his own wrongs to any extent, without legal accountability.... Whether the parties will become reconciled or quieted, so as to live together in peace, is doubted.... Such a series of outrages and bold violations of law as have marked the history of Hancock County for several years past is a blot upon our institutions; ought not to be endured by a civilized people." * * Warsaw Signal, December 24, 1845. Meanwhile, the Mormons went on with their preparations for their westward march, selling their property as best they could, and making every effort to trade real estate in and out of the city, and such personal property as they could not take with them, for cattle, oxen, mules, horses, sheep, and wagons. Early in February the non-Mormons were surprised to learn that the Mormons at Nauvoo had begun crossing the river as a beginning of their departure for the far West. "We scarcely know what to make of this movement," said the Warsaw Signal, the general belief being that the Mormons would be slow in carrying out their agreement to leave "so soon as grass would grow and water run." The date of the first departure, it has since been learned, was hastened by the fact that the grand jury in Springfield, Illinois, in December, 1845, had found certain indictments for counterfeiting, in regard to which the journal of that city, on December 25, gave the following particulars:-- "During the last week twelve bills of indictment for counterfeiting Mexican dollars and our half dollars and dimes were found by the Grand Jury, and presented to the United States Circuit Court in this city against different persons in and about Nauvoo, embracing some of the 'Holy Twelve' and other prominent Mormons, and persons in league with them. The manner in which the money was put into circulation was stated. At one mill $1500 was paid out for wheat in one week. Whenever a land sale was about to take place, wagons were sent off with the coin into the land district where such sale was to take place, and no difficulty occurred in exchanging off the counterfeit coin for paper.... So soon as the indictments were found, a request was made by the marshal of the Governor of this state for a posse, or the assistance of the military force stationed in Hancock County, to enable him to arrest the alleged counterfeiters. Gov. Ford refused to grant the request. An officer has since been sent to Nauvoo to make the arrests, but we apprehend there is no probability of his success." The report that a whole city was practically for sale had been widely spread, and many persons--some from the Eastern states--began visiting it to see what inducements were offered to new settlers, and what bargains were to be had. Among these was W. E. Matlack, who on April 10 issued, in Nauvoo, the first number of a weekly newspaper called the Hancock Eagle. Matlack seems to have been a fair-minded man, possessed of the courage of his convictions, and his paper was a better one in, a literary sense than the average weekly of the day. In his inaugural editorial he said that he favored the removal of the Mormons as a peace measure, but denounced mob rule and threats against the Mormons who had not departed. The ultra-Antis took offence at this at once, and, so far as the Eagle was supposed to represent the views of the new-comers,--who were henceforth called New Citizens,--counted them little better than the Mormons themselves. Among these, however, was a class whom the county should have welcomed, the boats, in one week in May, landing four or five merchants, six physicians, three or four lawyers, two dentists, and two or three hundred others, including laborers. The people of Hancock and the surrounding counties still refused to believe that the Mormons were sincere in their intention to depart, and the county meetings of the year before were reassembled to warn the Mormons that the citizens stood ready to enforce their order. The vacillating course of Governor Ford did not help the situation. He issued an order disbanding Major Warren's force on May 1, and on the following day instructed him to muster it into service again. Warren was very outspoken in his determination to protect the departing Mormons, and in a proclamation which he issued he told them to "leave the fighting to be done by my detachment. If we are overpowered, then recross the river and defend yourselves and your property." The peace was preserved during May, and the Mormon exodus continued, Young with the first company being already well advanced in his march across Iowa. Major Warren sent a weekly report on the movement to the Warsaw Signal. That dated May 14 said that the ferries at Nauvoo and at Fort Madison were each taking across an average of 35 teams in twenty-four hours. For the week ending May 22 he reported the departure of 539 teams and 1617 persons; and for the week ending May 29, the departure of 269 teams and 800 persons, and he said he had counted the day before 617 wagons in Nauvoo ready to start. But even this activity did not satisfy the ultra element among the anti-Mormons, and at a meeting in Carthage, on Saturday, June 6, resolutions drawn by Editor Sharp of the Signal expressed the belief that many of the Mormons intended to remain in the state, charged that they continued to commit depredations, and declared that the time had come for the citizens of the counties affected to arm and equip themselves for action. The Signal headed its editorial remarks on this meeting, "War declared in Hancock." When the news of the gathering at Carthage reached Nauvoo it created a panic. The Mormons, lessened in number by the many departures, and with their goods mostly packed for moving, were in no situation to repel an attack; and they began hurrying to the ferry until the streets were blocked with teams. The New Citizens, although the Carthage meeting had appointed a committee to confer with them, were almost as much alarmed, and those who could do so sent away their families, while several merchants packed up their goods for safety. On Friday, June 12, the committee of New Citizens met some 600 anti-Mormons who had assembled near Carthage, and strenuously objected to their marching into Nauvoo. As a sort of compromise, the force consented to rendezvous at Golden Point, five miles south of Nauvoo, and there they arrived the next day. This force, according to the Signal's own account, was a mere mob, three-fourths of whom went there against their own judgment, and only to try to prevent extreme measures. A committee was at once sent to Nauvoo to confer with the New Citizens, but it met with a decided snubbing. The Nauvoo people then sent a committee to the camp, with a proposition that thirty men of the Antis march into the city, and leave three of their number there to report on the progress of the Mormon exodus. On Sunday morning, before any such agreement was reached, word came from Nauvoo that Sheriff Backenstos had arrived there and enrolled a posse of some 500 men, the New Citizens uniting with the Mormons for the protection of the place. This led to an examination of the war supplies of the Antis, and the discovery that they had only five rounds of ammunition to a man, and one day's provision. Thereupon they ingloriously broke camp and made off to Carthage. After this nothing more serious than a war of words occurred until July 11, when an event happened which aroused the feeling of both parties to the fighting pitch. Three Mormons from Nauvoo had been harvesting a field of grain about eight miles from the city.* In some way they angered a man living near by (according to his wife's affidavit, by shooting around his fields, using his stable for their horses, and feeding his oats), and he collected some neighbors, who gave the offenders a whipping, more or less severe, according to the account accepted. The men went at once to Nauvoo, and exhibited their backs, and that night a Mormon posse arrested seventeen Antis and conveyed them to Nauvoo. The Antis in turn seized five Mormons whom they held as "hostages," and the northern part of Hancock County and a part of McDonough were in a state of alarm. * The Eagle stated that the farm where the Mormons were at work had been bought by a New Citizen, who had sent out both Mormons and New Citizens to cut the grain. Civil chaos ensued. General Hardin and Major Warren had joined the federal army that was to march against Mexico, and their cool judgment was greatly missed. One Carlin, appointed as a special constable, called on the citizens of Hancock County to assemble as his posse to assist in executing warrants in Nauvoo, and the Mormons of that city at once took steps to resist arrests by him. Governor Ford sent Major Parker of Fulton County, who was a Whig, to make an inquiry at Nauvoo and defend that city against rioting, and Mr. Brayman remained there to report to him on the course of affairs. What was called at that time, in Illinois, "the last Mormon war" opened with a fusillade of correspondence between Carlin and Major Parker. Parker issued a proclamation, calling on all good citizens to return to their homes, and Carlin declared that he would obey no authority which tried to prevent him from doing his duty, telling the major that it would "take something more than words" to disperse his posse. While Parker was issuing a series of proclamations, the so-called posse was, on August 25, placed under the command of Colonel J. B. Chittenden of Adams County, who was superseded three days later by Colonel Singleton. Colonel Singleton was successful in arranging with Major Parker terms of peace, which provided among other things that all the Mormons should be out of the state in sixty days, except heads of families who remained to close their business; but the colonel's officers rejected this agreement, and the colonel thereupon left the camp. Carlin at once appointed Colonel Brockman to the chief command. He was a Campbellite preacher who, according to Ford, had been a public defaulter and had been "silenced" by his church. After rejecting another offer of compromise made by the Mormons, Brockman, on September 11, with about seven hundred men who called themselves a posse, advanced against Nauvoo, with some small field pieces. Governor Ford had authorized Major Flood, commanding the militia of Adams County, to raise a force to preserve order in Hancock; but the major, knowing that such action would only incense the force of the Antis, disregarded the governor's request. At this juncture Major Parker was relieved of the command at Nauvoo and succeeded by Major B. Clifford, Jr., of the 33rd regiment of Illinois Volunteers. On the morning of September 12, Brockman sent into Nauvoo a demand for its surrender, with the pledge that there would be no destruction of property or life "unless absolutely necessary in self-defence." Major Clifford rejected this proposition, advised Brockman to disperse his force, and named Mayor Wood of Quincy and J. P. Eddy, a St. Louis merchant then in Nauvoo, as recipients of any further propositions from the Antis. The forces at this time were drawn up against one another, the Mormons behind a breastwork which they had erected during the night, and the Antis on a piece of high ground nearer the city than their camp. Brayman says that an estimate which placed the Mormon force at five hundred or six hundred was a great exaggeration, and that the only artillery they had was six pieces which they fashioned for themselves, by breaking some steamboat shafts to the proper length and boring them out so that they would receive a six-pound shot. When Clifford's reply was received, the commander of the Antis sent out the Warsaw riflemen as flankers on the right and left; directed the Lima Guards, with one cannon, to take a position a mile to the front of the camp and occupy the attention of the men behind the Mormon breastwork, who had opened fire; and then marched the main body through a cornfield and orchard to the city itself. Both sides kept up an artillery fire while the advance was taking place. When the Antis reached the settled part of the city, the firing became general, but was of an independent character. The Mormons in most cases fired from their houses, while the Antis found such shelter as they could in a cornfield and along a worm fence. After about an hour of such fighting, Brockman, discovering that all of the sixty-one cannon balls with which he had provided himself had been shot away, decided that it was perilous "to risk a further advance without these necessary instruments." Accordingly, he ordered a retreat and his whole force returned to its camp. In this engagement no Antis were killed, and the surgeon's list named only eight wounded, one of whom died. Three citizens of Nauvoo were killed. The Mormons had the better protection in their houses, but the other side made rather effective use of their artillery. The Antis began at once intrenching their camp, and sent to Quincy for ammunition. There were some exchanges of shots on Sunday and Monday, and three Antis were wounded on the latter day. Quincy responded promptly to the request for ammunition, but the people of that town were by no means unanimously in favor of the "war." On Sunday evening a meeting of the peaceably inclined appointed a committee of one hundred to visit the scene of hostilities and secure peace "on the basis of a removal of the Mormons." The negotiations of this committee began on the following Tuesday, and were continued, at times with apparent hopelessness of success, until Wednesday evening, when terms of peace were finally signed. It required the utmost effort of the Quincy committee to induce the anti-Mormon force to delay an assault on the city, which would have meant conflagration and massacre. The terms of peace were as follows: "1. The city of Nauvoo will surrender. The force of Col. Brockman to enter and take possession of the city tomorrow, the 17th of September, at 3 o'clock P.m. "2. The arms to be delivered to the Quincy Committee, to be returned on the crossing of the river. "3. The Quincy Committee pledge themselves to use their influence for the protection of persons and property from all violence; and the officers of the camp and the men pledge themselves to protect all persons and property from violence. "4. The sick and helpless to be protected and treated with humanity. "5. The Mormon population of the city to leave the State, or disperse, as soon as they can cross the river. "6. Five men, including the trustees of the church, and five clerks, with their families (William Pickett not one of the number), to be permitted to remain in the city for the disposition of property, free from all molestation and personal violence. "7. Hostilities to cease immediately, and ten men of the Quincy Committee to enter the city in the execution of their duty as soon as they think proper." The noticeable features of these terms are the omission of any reference to the execution of Carlin's writs, and the engagement that the Mormons should depart immediately. The latter was the real object of the "posse's" campaign. The Mormons had realized that they could not continue their defence, as no reenforcements could reach them, while any temporary check to their adversaries would only increase the animosity of the latter. They acted, therefore, in good faith as regards their agreement to depart. How they went is thus described in Brayman's second report to Governor Ford: * * For Brayman's reports, see Warsaw Signal, October 20, 1846. "These terms were not definitely signed until the morning of Thursday, the 17th, but, confident of their ratification, the Mormon population had been busy through the night in removing. So firmly had they been taught to believe that their lives, their city, and Temple, would fall a sacrifice to the vengeance of their enemies, if surrendered to them, that they fled in consternation, determined to be beyond their reach at all hazards. This scene of confusion, fright and distress was continued throughout the forenoon. In every part of the city scenes of destitution, misery and woe met the eye. Families were hurrying away from their homes, without a shelter,--without means of conveyance,--without tents, money, or a day's provision, with as much of their household stuff as they could carry in their hands. Sick men and women were carried upon their beds--weary mothers, with helpless babes dying in the arms, hurried away--all fleeing, they scarcely knew or cared whither, so it was from their enemies, whom they feared more than the waves of the Mississippi, or the heat, and hunger and lingering life and dreaded death of the prairies on which they were about to be cast. The ferry boats were crowded, and the river bank was lined with anxious fugitives, sadly awaiting their turn to pass over and take up their solitary march to the wilderness." On the afternoon of the 17th, Brockman's force, with which the members of the Quincy committee had been assigned a place, marched into Nauvoo and through it, encamping near the river on the southern boundary. Curiosity to see the Mormon city had swelled the number who entered at the same time with the posse to nearly two thousand men, but there was no disorder. The streets were practically deserted, and the few Mormons who remained were busy with their preparations to cross the river. Brockman, to make his victory certain, ordered that all citizens of Nauvoo who had sided with the Mormons should leave the state, thus including many of the New Citizens. The order was enforced on September 18, "with many circumstances of the utmost cruelty and injustice," according to Brayman's report. "Bands of armed men," he said, "traversed the city, entering the houses of citizens, robbing them of arms, throwing their household goods out of doors, insulting them, and threatening their lives." CHAPTER XXI. -- NAUVOO AFTER THE EXODUS Brockman's force was disbanded after its object had been accomplished, and all returned to their homes but about one hundred, who remained in Nauvoo to see that no Mormons came back. These men, whose number gradually decreased, provided what protection and government the place then enjoyed. Governor Ford received much censure from the state at large for the lawless doings of the recent months. A citizens' meeting at Springfield demanded that he call out a force sufficient "to restore the supremacy of the law, and bring the offenders to justice." He did call on Hancock County for volunteers to restore order, but a public meeting in Carthage practically defied him. He, however, secured a force of about two hundred men, with which he marched into Nauvoo, greatly to the indignation of the Hancock County people. His stay there was marked by incidents which showed how his erratic course in recent years had deprived him of public respect, and which explain some of the bitterness toward the county which characterizes his "History." One of these was the presentation to him of a petticoat as typical of his rule. When Ford was succeeded as governor by French, the latter withdrew the militia from the county, and, in an address to the citizens, said, "I confidently rely upon your assistance and influence to aid in preventing any act of a violent character in future." Matters in the county then quieted down. The Warsaw newspapers, in place of anti-Mormon literature, began to print appeals to new settlers, setting forth the advantages of the neighborhood. But a newspaper war soon followed between two factions in Nauvoo, one of which contended that the place was an assemblage of gamblers and saloon-keepers, while the other defended its reputation. This latter view, however, was not established, and most of the houses remained tenantless. Amid all their troubles in Nauvoo the Mormon authorities never lost sight of one object, the completion of the Temple. To the non-Mormons, and even to many in the church, it seemed inexplicable why so much zeal and money should be expended in finishing a structure that was to be at once abandoned. Before the agreement to leave the state was made, a Warsaw newspaper predicted that the completion of the Temple would end the reign of the Mormon leaders, since their followers were held together by the expectation of some supernatural manifestation of power in their behalf at that time* Another outside newspaper suggested that they intended to use it as a fort. * A man from the neighborhood who visited Nauvoo in 1843 to buy calves called on a blind man, of whom he says: "He told me he had a nice home in Massachusetts, which gave them a good support. But one of the Mormon elders preaching in that country called on him and told him if he would sell out and go to Nauvoo the Prophet would restore his sight. He sold out and had come to the city and spent all his means, and was now in great need. I asked why the Prophet did not open his eyes. He replied that Joseph had informed him that he could not open his eyes till the Temple was finished."--Gregg, "History of Hancock County," p. 375. Orson Pratt, in a letter to the Saints in the Eastern states, written at the time of the agreement to depart, answering the query why the Lord commanded them to build a house out of which he would then suffer them to be driven at once, quoted a paragraph from the "revelation" of January 19, 1841, which commanded the building of the Temple "that you may prove yourselves unto me, that ye are faithful in all things whatsoever I command you, that I may bless you and cover you with honor, immortality, and eternal life." The cap-stone of the Temple was laid in place early on the morning of May 24, 1845, amid shouts of "Hosannah to God and the Lamb," music by the band, and the singing of a hymn. The first meeting was held in the Temple on October 5, 1845, and from that time the edifice was used almost constantly in administering the ordinances (baptism, endowment, etc.). Brigham Young says that on one occasion he continued this work from 5 P.M. to 3.30 A.M., and others of the Quorum assisted. The ceremony of the "endowment," although considered very secret, has been described by many persons who have gone through it. The descriptions by Elder Hyde and I. McGee Van Dusen and his wife go into details. A man and wife received notice to appear at the Temple at Nauvoo at 5 A.m., he to wear white drawers, and she to bring her nightclothes with her. Passing to the upper floor, they were told to remove their hats and outer wraps, and were then led into a narrow hall, at the end of which stood a man who directed the husband to pass through a door on the right, and the wife to one on the left. The candidates were then questioned as to their preparation for the initiation, and if this resulted satisfactorily, they were directed to remove all their outer clothing. This ended the "first degree." In the next room their remaining clothing was removed and they received a bath, with some mummeries which may best be omitted. Next they were anointed all over with oil poured from a horn, and pronounced "the Lord's anointed," and a priest ordained them to be "king (or queen) in time and eternity." The man was now furnished with a white cotton undergarment of an original design, over which he put his shirt, and the woman was given a somewhat similar article, together with a chemise, nightgown, and white stockings. Each was then conducted into another apartment and left there alone in silence for some time. Then a rumbling noise was heard, and Brigham Young appeared, reciting some words, beginning "Let there be light," and ending "Now let us make man in our image, after our likeness." Approaching the man first, he went through a form of making him out of the dust; then, passing into the other room, he formed the woman out of a rib he had taken from the man. Giving this Eve to the man Adam, he led them into a large room decorated to represent Eden, and, after giving them divers instructions, left them to themselves. Much was said in later years about the requirement of the endowment oath. When General Maxwell tried to prevent the seating of Cannon as Delegate to Congress in 1873, one of his charges was that Cannon had, in the Endowment House, taken an oath against the United States government. This called out affidavits by some of the leading anti-Young Mormons of the day, including E. L. T. Harrison, that they had gone through the Endowment House without taking any oath of the kind. But Hyde, in his description of the ceremony, says:-- "We were sworn to cherish constant enmity toward the United States Government for not avenging the death of Smith, or righting the persecutions of the Saints; to do all that we could toward destroying, tearing down or overturning that government; to endeavor to baffle its designs and frustrate its intentions; to renounce all allegiance and refuse all submission. If unable to do anything ourselves toward the accomplishment of these objects, to teach it to our children from the nursery, impress it upon them from the death bed, entail it upon them as a legacy." * * Hyde's "Mormonism," p. 97. In the suit of Charlotte Arthur against Brigham Young's estate, to recover a lot in Salt Lake City which she alleged that Young had unlawfully taken possession of, her verified complaint (filed July 11, 1874) alleged that the endowment oath contained the following declaration:--"To obey him, the Lord's anointed, in all his orders, spiritual and temporal, and the priesthood or either of them, and all church authorities in like manner; that this obligation is superior to all the laws of the United States, and all earthly laws; that enmity should be cherished against the government of the United States; that the blood of Joseph Smith, the Prophet, and Apostles slain in this generation shall be avenged." As soon as the agreement to leave the state was made, the Mormons tried hard to sell or lease the Temple, but in vain; and when the last Mormon departed, the structure was left to the mercy of the Hancock County "posse." Colonel Kane, in his description of his visit to Nauvoo soon after the evacuation, says that the militia had defiled and defaced such features as the shrines and the baptismal font, the apartment containing the latter being rendered "too noisome to abide in." Had the building been permitted to stand, it would have been to Nauvoo something on which the town could have looked as its most remarkable feature. But early on the morning of November 19, 1848, the structure was found to be on fire, evidently the work of an incendiary, and what the flames could eat up was soon destroyed. The Nauvoo Patriot deplored the destruction of "a work of art at once the most elegant in its construction, and the most renowned in its celebrity, of any in the whole West." When the Icarians, a band of French Socialists, settled in Nauvoo, they undertook, in 1850, to rebuild the edifice for use as their halls of reunion and schools. After they had expended on this work a good deal of time and labor, the city was visited by a cyclone on May 27 of that year, which left standing only a part of the west wall. Out of the stone the Icarians then built a school house, but nothing original now remains on the site except the old well. The Nauvoo of to-day is a town of only 1321 inhabitants. The people are largely of German origin, and the leading occupation is fruit growing. The site of the Temple is occupied by two modern buildings. A part of Nauvoo House is still standing, as are Brigham Young's former residence, Joseph Smith's "new mansion," and other houses which Mormons occupied. The Mormons in Iowa were no more popular with their non-Mormon neighbors there than were those in Illinois, and after the murders by the Hodges, and other crimes charged to the brethren, a mass meeting of Lee County inhabitants was held, which adopted resolutions declaring that the Mormons and the old settlers could not live together and that the Mormons must depart, citizens being requested to aid in this movement by exchanging property with the emigrants. In 1847 the last of these objectionable citizens left the county. BOOK V. -- THE MIGRATION TO UTAH CHAPTER I. -- PREPARATIONS FOR THE LONG MARCH Two things may be accepted as facts with regard to the migration of the Mormons westward from Illinois: first, that they would not have moved had they not been compelled to; and second, that they did not know definitely where they were going when they started. Although Joseph Smith showed an uncertainty of his position by his instruction that the Twelve should look for a place in California or Oregon to which his people might move, he considered this removal so remote a possibility that he was at the same time beginning his campaign for the presidency of the United States. As late as the spring of 1845, removal was considered by the leaders as only an alternative. In April, Brigham Young, Willard Richards, the two Pratts, and others issued an address to President Polk, which was sent to the governors of all the states but Illinois and Missouri, setting forth their previous trials, and containing this declaration:--"In the name of Israel's God, and by virtue of multiplied ties of country and kindred, we ask your friendly interposition in our favor. Will it be too much for us to ask you to convene a special session of Congress and furnish us an asylum where we can enjoy our rights of conscience and religion unmolested? Or will you, in special message to that body when convened, recommend a remonstrance against such unhallowed acts of oppression and expatriation as this people have continued to receive from the states of Missouri and Illinois? Or will you favor us by your personal influence and by your official rank? Or will you express your views concerning what is called the Great Western Measure of colonizing the Latter-Day Saints in Oregon, the Northwestern Territory, or some location remote from the states, where the hand of oppression will not crush every noble principle and extinguish every patriotic feeling?" After the publication of the correspondence between the Hardin commission and the Mormon authorities, Orson Pratt issued an appeal "to American citizens," in which, referring to what he called the proposed "banishment" of the Mormons, he said: "Ye fathers of the Revolution! Ye patriots of '76! Is it for this ye toiled and suffered and bled? ... Must they be driven from this renowned republic to seek an asylum among other nations, or wander as hopeless exiles among the red men of the western wilds? Americans, will ye suffer this? Editors, will ye not speak? Fellow-citizens, will ye not awake?"* * Millennial Star, Vol. VI, p. 193. Their destination could not have been determined in advance, because so little was known of the Far West. The territory now embraced in the boundaries of California and Utah was then under Mexican government, and "California" was, in common use, a name covering the Pacific coast and a stretch of land extending indefinitely eastward. Oregon had been heard of a good deal, and it, as well as Vancouver Island, had been spoken of as a possible goal if a westward migration became necessary. Lorenzo Snow, in describing the westward start, said: "On the first of March, the ground covered with snow, we broke encampment about noon, and soon nearly four hundred wagons were moving to--WE KNEW NOT WHERE." * * "Biography of Lorenzo Snow," p. 86. The first step taken by the Mormon authorities to explain the removal to their people was an explanation made at a conference in the new Temple, three days after the correspondence with the commission closed. P. P. Pratt stated to the conference that the removal meant that the Lord designed to lead them to a wider field of action, where no one could say that they crowded their neighbors. In such a place they could, in five years, become richer than they then were, and could build a bigger and a better Temple. "It has cost us," said he, "more for sickness, defence against mob exactions, persecutions, and to purchase lands in this place, than as much improvement will cost in another." It was then voted unanimously that the Saints would move en masse to the West, and that every man would give all the help he could to assist the poorer members of the community in making the journey.* * Millennial Star, Vol. VI, p. 196. Wilford Woodruff, in an appeal to the Saints in Great Britain, asked them to buy Mormon books in order to assist the Presidency with funds with which to take the poor Saints with them westward. Brigham Young next issued an address to the church at large, stating that even the Mormon Bible had foretold what might be the conduct of the American nation toward "the Israel of the last days," and urging all to prepare to make the journey. A conference of Mormons in New York City on November 12, 1845, attended by brethren from New York State, New Jersey, and Connecticut, voted that "the church in this city move, one and all, west of the Rocky Mountains between this and next season, either by land or by water." Active preparations for the removal began in and around Nauvoo at once. All who had property began trading it for articles that would be needed on the journey. Real estate was traded or sold for what it would bring, and the Eagle was full of advertisements of property to sell, including the Mansion House, Masonic Hall, and the Armory. The Mormons would load in wagons what furniture they could not take West with them, and trade it in the neighborhood for things more useful. The church authorities advertised for one thousand yokes of oxen and all the cattle and mules that might be offered, oxen bringing from $40 to $50 a yoke. The necessary outfit for a family of five was calculated to be one wagon, three yokes of cattle, two cows, two beef cattle, three sheep, one thousand pounds of flour, twenty pounds of sugar, a tent and bedding, seeds, farming tools, and a rifle--all estimated to cost about $250. Three or four hundred Mormons were sent to more distant points in Illinois and Iowa for draft animals, and, when the Western procession started, they boasted that they owned the best cattle and horses in the country. In the city the men were organized into companies, each of which included such workmen as wagonmakers, blacksmiths, and carpenters, and the task of making wagons, tents, etc., was hurried to the utmost. "Nauvoo was constituted into one great wagon shop," wrote John Taylor. If any members of the community were not skilled in the work now in demand, they were sent to St. Louis, Galena, Burlington, or some other of the larger towns, to find profitable employment during the winter, and thus add to the moving fund. On January 20, 1846, the High Council issued a circular announcing that, early in March, a company of hardy young men, with some families, would be sent into the Western country, with farming utensils and seed, to put in a crop and erect houses for others who would follow as soon as the grass was high enough for pasture. This circular contained also the following declaration:-- "We venture to say that our brethren have made no counterfeit money; and if any miller has received $1500 base coin in a week from us, let him testify. If any land agent of the general government has received wagon loads of base coin from us in payment for lands, let him say so. Or if he has received any at all, let him tell it. These witnesses against us have spun a long yarn." This referred to the charges of counterfeiting, which had resulted in the indictment of some of the Twelve at Springfield, and which hastened the first departures across the river. That counterfeiting was common in the Western country at that time is a matter of history, and the Mormons themselves had accused such leading members of their church as Cowdery of being engaged in the business. The persons indicted at Springfield were never tried, so that the question of their guilt cannot be decided. Tullidge's pro-Mormon "Life of Brigham Young" mentions an incident which occurred when the refugees had gone only as far as the Chariton River in Iowa, which both admits that they had counterfeit money among them, and shows the mild view which a Bishop of the church took of the offence of passing it:--"About this time also an attempt was made to pass counterfeit money. It was the case of a young man who bought from a Mr. Cochran a yoke of oxen, a cow and a chain for $50. Bishop Miller wrote to Brigham to excuse the young man, but to help Cochran to restitution. The President was roused to great anger, the Bishop was severely rebuked, and the anathemas of the leader from that time were thundered against thieves and 'bogus men,' and passers of bogus money.... The following is a minute of his diary of a council on the next Sunday, with the twelve bishops and captains: 'I told them I was satisfied the course we were taking would prove to be the salvation, not only of the camp but of the Saints left behind. But there had been things done which were wrong. Some pleaded our sufferings from persecution, and the loss of our homes and property, as a justification for retaliating on our enemies; but such a course tends to destroy the Kingdom of God'." As soon as the leaders decided to make a start, they sent a petition to the governor of Iowa Territory, explaining their intention to pass through that domain, and asking for his protection during the temporary stay they might make there. No opposition to them seems to have been shown by the Iowans, who on the contrary employed them as laborers, sold them such goods as they could pay for, and invited their musicians to give concerts at the resting points. Lee's experience in Iowa confirmed him, he says, in his previous opinion that much of the Mormons' trouble was due to "wild, ignorant fanatics"; "for," he adds, "only a few years before, these same people were our most bitter enemies, and, when we came again and behaved ourselves, they treated us with the utmost kindness and hospitality."* * "Mormonism Unveiled," p. 179. How much property the Mormons sacrificed in Illinois cannot be ascertained with accuracy. An investigation of all the testimony obtainable on the subject leads to the conclusion that a good deal of their real estate was disposed of at a fair price, and that there were many cases of severe individual loss. Major Warren, in a communication to the Signal from Nauvoo, in May, 1846, said that few of the Mormons' farms remained unsold, and that three-fourths of the improved property on the flat in Nauvoo had been disposed of. A correspondent of the Signal, answering on April 11 an assertion that the Mormons had a good deal of real estate to dispose of before they could leave, replied that most of their farms were sold, and that there were more inquiries after the others than there were farms. As to the real estate in the city, he explained:-- "It is scattered over an area of eight or ten square miles, and contains from 1500 to 2000 houses, four-fifths of which, at least, are wretched cabins of no permanent value whatever. There are, however, 200 or 300 houses, large and small, built of brick and other desirable material. Such will mostly sell, though many of them, owing to the distance from the river and other unfavorable circumstances, only at a very great sacrifice." * * "A score or more of chimneys on the northern boundary of the city marked the site of houses deliberately burned for fuel during the winter of 1845-1846."--Hancock Eagle, May 29,1846. A general epistle to the church from the Twelve, dated Winter Quarters, December 23, 1847, stated that the property of the Saints in Hancock County was "little or no better than confiscated." * * See John Taylor's address, p. 411 post. CHAPTER II. -- FROM THE MISSISSIPPI TO THE MISSOURI The first party to leave Nauvoo began crossing the Mississippi early in February, 1846, using flatboats propelled by oars for the wagons and animals, and small boats for persons and the lighter baggage. It soon became colder and snow fell, and after the 16th those who remained were able to cross on the ice. Brigham Young, with a few attendants, had crossed on February 10, and selected a point on Sugar Creek as a gathering place.* He seems to have returned secretly to the city for a few days to arrange for the departure of his family, and Lee says that he did not have teams enough at that time for their conveyance, adding, "such as were in danger of being arrested were helped away first." John Taylor says that those who crossed the river in February included the Twelve, the High Council, and about four hundred families.** * "Mormonism Unveiled," p. 171. ** "February 14 I crossed the river with my family and teams, and encamped not far from the Sugar Creek encampment, taking possession of a vacant log house on account of the extreme cold."--P. P. Pratt, "Autobiography," p. 378. "Camp of Israel" was the name adopted for the camp in which President Young and the Twelve might be, and this name moved westward with them. The camp on Sugar Creek was the first of these, and there, on February 17, Young addressed the company from a wagon. He outlined the journey before them, declaring that order would be preserved, and that all who wished to live in peace when the actual march began "must toe the mark," ending with a call for a show of hands by those who wanted to make the move. The vote in favor of going West was unanimous.* * "At a Council in Nauvoo of the men who were to act as the captains of the people in that famous exodus, one after the other brought up difficulties in their path, until the prospect was without one poor speck of daylight. The good nature of George A. Smith was provoked at last, when he sprang up and observed, with his quaint humor, that had now a touch of the grand in it, 'If there is no God in Israel we are a sucked-in set of fellows. But I am going to take my family and the Lord will open the way.'"--Tullidge, "History of Salt Lake City," p.17. The turning out of doors in midwinter of so many persons of all ages and both sexes, accustomed to the shelter of comfortable homes, entailed much suffering. A covered wagon or a tent is a poor protection from wintry blasts, and a camp fire in the open air, even with a bright sky overhead, is a poor substitute for a stove. Their first move, therefore, gave the emigrants a taste of the trials they were to endure. While they were at Sugar Creek the thermometer dropped to 20 degrees below zero, and heavy falls of snow occurred. Several children were born at this point, before the actual Western journey began, and the sick and the feeble entered upon their sufferings at once. Before that camp broke up it was found necessary, too, to buy grain for the animals. The camp was directly in charge of the Twelve until the Chariton River was reached. There, on March 27, it was divided into companies containing from 50 to 60 wagons, the companies being put in charge of captains of fifties and captains of tens--suggesting Smith's "Army of Zion." The captains of fifties were responsible directly to the High Council. There were also a commissary general, and, for each fifty, a contracting commissary "to make righteous distribution of grains and provisions." Strict order was maintained by day while the column was in motion, and, whenever there was a halt, special care was taken to secure the cattle and the horses, while at night watches were constantly maintained. The story of the march to the Missouri does not contain a mention of any hostile meeting with Indians. The company remained on Sugar Creek for about a month, receiving constant accessions from across the river, and on the first of March the real westward movement began. The first objective point was Council Bluffs, Iowa, on the Missouri River, about 400 miles distant; but on the way several camps were established, at which some of the emigrants stopped to plant seeds and make other arrangements for the comfort of those who were to follow. The first of these camps was located at Richardson's Point in Lee County, Iowa, 55 miles from Nauvoo; the next on Chariton River; the next on Locust Creek; the next, named by them Garden Grove, on a branch of Grand River, some 150 miles from Nauvoo; and another, which P. P. Pratt named Mt. Pisgah, on Grand River, 138 miles east of Council Bluffs. The camp on the Missouri first made was called Winter Quarters, and was situated just north of the present site of Omaha, where the town now called Florence is located. It was not until July that the main body arrived at Council Bluffs. The story of this march is a remarkable one in many ways. Begun in winter, with the ground soon covered with snow, the travellers encountered arctic weather, with the inconveniences of ice, rain, and mud, until May. After a snowfall they would have to scrape the ground when they had selected a place for pitching the tents. After a rain, or one of the occasional thaws, the country (there were no regular roads) would be practically impassable for teams, and they would have to remain in camp until the water disappeared, and the soil would bear the weight of the wagons after it was corduroyed with branches of trees. At one time bad roads caused a halt of two or three weeks. Fuel was not always abundant, and after a cold night it was no unusual thing to find wet garments and bedding frozen stiff in the morning. Here is an extract from Orson Pratt's diary:--"April 9. The rain poured down in torrents. With great exertion a part of the camp were enabled to get about six miles, while others were stuck fast in the deep mud. We encamped at a point of timber about sunset, after being drenched several hours in rain. We were obliged to cut brush and limbs of trees, and throw them upon the ground in our tents, to keep our beds from sinking in the mud. Our animals were turned loose to look out for themselves; the bark and limbs of trees were their principal food." ** * Millennial Star, Vol. XI, p. 370. Game was plenty,--deer, wild turkeys, and prairie hens,--but while the members of this party were better supplied with provisions than their followers, there was no surplus among them, and by April many families were really destitute of food. Eliza Snow mentions that her brother Lorenzo--one of the captains of tens--had two wagons, a small tent, a cow, and a scanty supply of provisions and clothing, and that "he was much better off than some of our neighbors." Heber C. Kimball, one of the Twelve, says of the situation of his family, that he had the ague, and his wife was in bed with it, with two children, one a few days old, lying by her, and the oldest child well enough to do any household work was a boy who could scarcely carry a two-quart pail of water. Mrs. F. D. Richards, whose husband was ordered on a mission to England while the camp was at Sugar Creek, was prematurely confined in a wagon on the way to the Missouri. The babe died, as did an older daughter. "Our situation," she says, "was pitiable; I had not suitable food for myself or my child; the severe rain prevented our having any fire." The adaptability of the American pioneer to his circumstances was shown during this march in many ways. When a halt occurred, a shoemaker might be seen looking for a stone to serve as a lap stone in his repair work, or a gunsmith mending a rifle, or a weaver at a wheel or loom. The women learned that the jolting wagons would churn their milk, and, when a halt occurred, it took them but a short time to heat an oven hollowed out of a hillside, in which to bake the bread already "raised." Colonel Kane says that he saw a piece of cloth, the wool for which was sheared, dyed, spun, and woven during this march. The leaders of the company understood the people they had in charge, and they looked out for their good spirits. Captain Pitt's brass band was included in the equipment, and the camp was not thoroughly organized before, on a clear evening, a dance--the Mormons have always been great dancers--was announced, and the visiting Iowans looked on in amazement, to see these exiles from comfortable homes thus enjoying themselves on the open prairie, the highest dignitaries leading in Virginia reels and Copenhagen jigs. John Taylor, whose pictures of this march, painted with a view to attract English emigrants, were always highly colored, estimated that, when he left Council Bluffs for England, in July, 1846, there were in camp and on the way 15,000 Mormons, with 3000 wagons, 30,000 head of cattle, a great many horses and mules, and a vast number of sheep. Colonel Kane says that, besides the wagons, there was "a large number of nondescript turnouts, the motley makeshifts of poverty; from the unsuitable heavy cart that lumbered on mysteriously, with its sick driver hidden under its counterpane cover, to the crazy two-wheeled trundle, such as our own poor employ in the conveyance of their slop barrels, this pulled along, it may be, by a little dry-dugged heifer, and rigged up only to drag some such light weight as a baby, a sack of meal or a pack of clothes and bedding." * * "The Mormons," a lecture by Colonel T. L. Kane. There was no large supply of cash to keep this army and its animals in provisions. Every member who could contribute to the commissary department by his labor was expected to do so. The settlers in the territory seem to have been in need of such assistance, and were very glad to pay for it in grain, hay, or provisions. A letter from one of the emigrants to a friend in England* said that, in every settlement they passed through, they found plenty of work, digging wells and cellars, splitting rails, threshing, ploughing, and clearing land. Some of the men in the spring were sent south into Missouri, not more than forty miles from Far West, in search of employment. This they readily secured, no one raising the least objection to a Mormon who was not to be a permanent settler. Others were sent into that state to exchange horses, feather beds, and other personal property for cows and provisions. * Millennial Star, Vol. VIII, p. 59. A part of the plan of operations provided for sending out pioneers to select the route and camping sites, to make bridges where they were necessary, and to open roads. The party carried light boats, but a good many bridges seem to have been required because of the spring freshets. It was while resting after a march through prolonged rain and mud, late in April, that it was decided to establish the permanent camp called Garden Grove. Hundreds of men were at once set to work, making log houses and fences, digging wells, and ploughing, and soon hundreds of acres were enclosed and planted. The progress made during April was exasperatingly slow. There was soft mud during the day, and rough ruts in the early morning. Sometimes camp would be pitched after making only a mile; sometimes they would think they had done well if they had made six. The animals, in fact, were so thin from lack of food that they could not do a day's work even under favorable circumstances. The route, after the middle of April, was turned to the north, and they then travelled over a broken prairie country, where the game had been mostly killed off by the Pottawottomi Indians, whose trails and abandoned camps were encountered constantly. On May 16, as the two Pratts and others were in advance, locating the route, P. P. Pratt discovered the site of what was called Mt. Pisgah (the post-office of Mt. Pisgah of to-day) which he thus describes: "Riding about three or four miles over beautiful prairies, I came suddenly to some round sloping hills, grassy, and crowned with beautiful groves of timber, while alternate open groves and forests seemed blended into all the beauty and harmony of an English park. Beneath and beyond, on the west, rolled a main branch of Grand River, with its rich bottoms of alternate forest and prairie."* As soon as Young and the other high dignitaries arrived, it was decided to form a settlement there, and several thousand acres were enclosed for cultivation, and many houses were built. * Pratt's "Autobiography," p. 381. Young and most of the first party continued their westward march through an uninhabited country, where they had to make their own roads. But they met with no opposition from Indians, and the head of the procession reached the banks of the Missouri near Council Bluffs in June, other companies following in quite rapid succession. The company which was the last to leave Nauvoo (on September 17), driven out by the Hancock County forces, endured sufferings much greater than did the early companies who were conducted by Brigham Young. The latter comprised the well-to-do of the city and all the high officers of the church, while the remnant left behind was made up of the sick and those who had not succeeded in securing the necessary equipment for the journey. Brayman, in his second report to Governor Ford, said:-- "Those of the Mormons who were wealthy or possessed desirable real estate in the city had sold and departed last spring. I am inclined to the opinion that the leaders of the church took with them all the movable wealth of their people that they could control, without making proper provision for those who remained. Consequently there was much destitution among them; much sickness and distress. I traversed the city, and visited in company with a practising physician the sick, and almost invariably found them destitute, to a painful extent, of the comforts of life."* * Warsaw Signal, October 20, 1846. It was on the 18th of September that the last of these unfortunates crossed the river, making 640 who were then collected on the west bank. Illness had not been accepted by the "posse" as an excuse for delay. Thomas Bullock says that his family, consisting of a husband, wife, blind mother-in-law, four children, and an aunt, "all shaking with the ague," were given twenty minutes in which to get their goods into two wagons and start.* The west bank in Iowa, where the people landed, was marshy and unhealthy, and the suffering at what was called "Poor Camp," a short distance above Montrose, was intense. Severe storms were frequent, and the best cover that some of the people could obtain was a tent made of a blanket or a quilt, or even of brush, or the shelter to be had under the wagons of those who were fortunate enough to be thus equipped. Bullock thus describes one night's experience: "On Monday, September 23, while in my wagon on the slough opposite Nauvoo, a most tremendous thunderstorm passed over, which drenched everything we had. Not a dry thing left us--the bed a pool of water, my wife and mother-in-law lading it out by basinfuls, and I in a burning fever and insensible, with all my hair shorn off to cure me of my disease. A poor woman stood among the bushes, wrapping her cloak around her three little orphan children, to shield them from the storm as well as she could." The supply of food, too, was limited, their flour being wheat ground in hand mills, and even this at times failing; then roasted corn was substituted, the grain being mixed by some with slippery elm bark to eke it out.** The people of Hancock County contributed something in the way of clothing and provisions and a little money in aid of these sufferers, and the trustees of the church who were left in Nauvoo to sell property gave what help they could. *Millennial Star, Vol. X, p. 28. ** Bancrofts "History of Utah," p. 233, On October 9 wagons sent back by the earlier emigrants for their unfortunate brethren had arrived, and the start for the Missouri began. Bullock relates that, just as they were ready to set out, a great flight of quails settled in the camp, running around the wagons so near that they could be knocked over with sticks, and the children caught some alive. One bird lighted upon their tea board, in the midst of the cups, while they were at breakfast. It was estimated that five hundred of the birds were flying about the camp that day, but when one hundred had been killed or caught, the captain forbade the killing of any more, "as it was a direct manifestation and visitation by the Lord." Young closes his account of this incident with the words, "Tell this to the nations of the earth! Tell it to the kings and nobles and great ones." Wells, in his manuscript, "Utah Notes" (quoted by H. H. Bancroft), says: "This phenomenon extended some thirty or forty miles along the river, and was generally observed. The quail in immense quantities had attempted to cross the river, but this being beyond their strength, had dropped into the river boats or on the banks."* * Bancroft's "History of Utah," p. 234, note. The westward march of these refugees was marked by more hardships than that of the earlier bodies, because they were in bad physical condition and were in no sense properly equipped. Council Bluffs was not reached till November 27. The division of the emigrants and their progress was thus noted in an interview, printed in the Nauvoo Eagle of July 10, with a person who had left Council Bluffs on June 26, coming East. The advance company, including the Twelve, with a train of 1000 wagons, was then encamped on the east bank of the Missouri, the men being busy building boats. The second company, 3000 strong, were at Mt. Pisgah, recruiting their cattle for a new start. The third company had halted at Garden Grove. Between Garden Grove and the Mississippi River the Eagle's informant counted more than 1000 wagons on their way west. He estimated the total number of teams engaged in this movement at about 3700, and the number of persons on the road at 12,000. The Eagle added:-- "From 2000 to 3000 have disappeared from Nauvoo in various directions, and about 800 or less still remain in Illinois. This comprises the entire Mormon population that once flourished in Hancock County. In their palmy days they probably numbered 15,000 or 16,000." The camp that had been formed at Mt. Pisgah suffered severely from the start. Provisions were scarce, and a number of families were dependent for food on neighbors who had little enough for themselves. Fodder for the cattle gave out, too, and in the early spring the only substitute was buds and twigs of trees. Snow notes as a calamity the death of his milch cow, which had been driven all the way from Ohio. Along with their destitution came sickness, and at times during the following winter it seemed as if there were not enough of the well to supply the needed nurses. So many deaths occurred during that autumn and winter that a funeral came to be conducted with little ceremony, and even the customary burial clothes could not be provided.* Elder W. Huntington, the presiding officer of the settlement, was among the early victims, and Lorenzo Snow, the recent head of the Mormon church, succeeded him. During Snow's stay there three of his four wives gave birth to children. * "Biography of Lorenzo Snow," p. 90. Notwithstanding these depressing circumstances, the camp was by no means inactive during the winter. Those who were well were kept busy repairing wagons, and making, in a rude way, such household articles as were most needed--chairs, tubs, and baskets. Parties were sent out to the settlements within reach to work, accepting food and clothing as pay, and two elders were selected to visit the states in search of contributions. These efforts were so successful that about $600 was raised, and the camp sent to Brigham Young at Council Bluffs a load of provisions as a New Year's gift. The usual religious meetings were kept up during the winter, and the utility of amusements in such a settlement was not forgotten. Ingenuity was taxed to give variety to the social entertainments. Snow describes a "party" that he gave in his family mansion--"a one-story edifice about fifteen by thirty feet, constructed of logs, with a dirt roof, a ground floor, and a chimney made of sod." Many a man compelled to house four wives (one of them with three sons by a former husband) in such a mansion would have felt excused from entertaining company. But the Snows did not. For a carpet the floor was strewn with straw. The logs of the sides of the room were concealed with sheets. Hollowed turnips provided candelabras, which were stuck around the walls and suspended from the roof. The company were entertained with songs, recitations, conundrums, etc., and all voted that they had a very jolly time. In the larger camps the travellers were accustomed to make what they called "boweries"--large arbors covered with a framework of poles, and thatched with brush or branches. The making of such "boweries" was continued by the Saints in Utah. CHAPTER III. -- THE MORMON BATTALION During the halt of a part of the main body of the Mormons at Mt. Pisgah, an incident occurred which has been made the subject of a good deal of literature, and has been held up by the Mormons as a proof both of the severity of the American government toward them and of their own patriotism. There is so little ground for either of these claims that the story of the Battalion should be correctly told. When hostilities against Mexico began, early in 1846, the plan of campaign designed by the United States authorities comprised an invasion of Mexico at two points, by Generals Taylor and Wool, and a descent on Santa Fe, and thence a march into California. This march was to be made by General Stephen F. Kearney, who was to command the volunteers raised in Missouri, and the few hundred regular troops then at Fort Leavenworth. In gathering his force General (then Colonel) Kearney sent Captain J. Allen of the First Dragoons to the Mormons at Mt. Pisgah, not with an order of any kind, but with a written proposition, dated June 26, 1846, that he "would accept the service, for twelve months, of four or five companies of Mormon men" (each numbering from 73 to 109), to unite with the Army of the West at Santa Fe, and march thence to California, where they would be discharged. These volunteers were to have the regular volunteers' pay and allowances, and permission to retain at their discharge the arms and equipments with which they would be provided, the age limit to be between eighteen and forty-five years. The most practical inducement held out to the Mormons to enlist was thus explained: "Thus is offered to the Mormon people now--this year--an opportunity of sending a portion of their young and intelligent men to the ultimate destination of their whole people, and entirely at the expense of the United States; and this advance party can thus pave the way and look out the land for their brethren to come after them." There was nothing like a "demand" on the Mormons in this invitation, and the advantage of accepting it was largely on the Mormon side. If it had not been, it would have been rejected. That the government was in no stress for volunteers is shown by the fact that General Kearney reported to the War Department in the following August that he had more troops than he needed, and that he proposed to use some of them to reenforce General Wool.* * Chase's "History of the Polk Administration," p. 16. The initial suggestion about the raising of these Mormon volunteers came from a Mormon source.* In the spring of 1846 Jesse C. Little, a Mormon elder of the Eastern states, visited Washington with letters of introduction from Governor Steele of New Hampshire and Colonel Thomas L. Kane of Philadelphia, hoping to secure from the government a contract to carry provisions or naval stores to the Pacific coast, and thus pay part of the expense of conveying Mormons to California by water. According to Little, this matter was laid before the cabinet, who proposed that he should visit the Mormon camp and raise 1000 picked men to make a dash for California overland, while as many more would be sent around Cape Horn from the Eastern states. This big scheme, according to Mormon accounts, was upset by one of the hated Missourians, Senator Thomas H. Benton, whose Macchiavellian mind had designed the plan of taking from the Mormons 500 of their best men for the Battalion, thus crippling them while in the Indian country. All this part of their account is utterly unworthy of belief. If 500 volunteers for the army "crippled" the immigrants where they were, what would have been their condition if 1000 of their number had been hurried on to California? ** * Tullidge's "Life of Brigham Young," p. 47. ** Delegate Berahisel, in a letter to President Fillmore (December 1, 1851), replying to a charge by Judge Brocchus that the 24th of July orators had complained of the conduct of the government in taking the Battalion from them for service against Mexico, said, "The government did not take from us a battalion of men," the Mormons furnishing them in response to a call for volunteers. Aside from the opportunity afforded by General Kearney's invitation to send a pioneer band, without expense to themselves, to the Pacific coast, the offer gave the Mormons great, and greatly needed, pecuniary assistance. P. P. Pratt, on his way East to visit England with Taylor and Hyde, found the Battalion at Fort Leavenworth, and was sent back to the camp* with between $5000 and $6000, a part of the Battalion's government allowance. This was a godsend where cash was so scarce, as it enabled the commissary officers to make purchases in St. Louis, where prices were much lower than in western Iowa.** John Taylor, in a letter to the Saints in Great Britain on arriving there, quoted the acceptance of this Battalion as evidence that "the President of the United States is favorably disposed to us," and said that their employment in the army, as there was no prospect of any fighting, "amounts to the same as paying them for going where they were destined to go without."*** * "Unexpected as this visit was, a member of my family had been warned in a dream, and had predicted my arrival and the day."--Pratt, "Autobiography," p. 384. ** "History of Brigham Young," Ms., 1846, p. 150. *** Millennial Star, Vol. VIII, p. 117. The march of the federal force that went from Santa Fe (where the Mormon Battalion arrived in October) to California was a notable one, over unexplored deserts, where food was scarce and water for long distances unobtainable. Arriving at the junction of the Gila and Colorado rivers on December 26, they received there an order to march to San Diego, California, and arrived there on January 29, after a march of over two thousand miles. The war in California was over at that date, but the Battalion did garrison duty at San Luis Rey, and then at Los Angeles. Various propositions for their reenlistment were made to them, but their church officers opposed this, and were obeyed except in some individual instances. About 150 of those who set out from Santa Fe were sent back invalided before California was reached, and the number mustered out was only about 240. These at once started eastward, but, owing to news received concerning the hardships of the first Mormons who arrived in Salt Lake Valley, many of them decided to remain in California, and a number were hired by Sutter, on whose mill-race the first discovery of gold in that state was made. Those who kept on reached Salt Lake Valley on October 16, 1847. Thirty-two of their number continued their march to Winter Quarters on the Missouri, where they arrived on December 18. Mormon historians not only present the raising of the Battalion as a proof of patriotism, but ascribe to the members of that force the credit of securing California to the United States, and the discovery of gold.* * "The Mormons have always been disposed to overestimate the value of their services during this period, attaching undue importance to the current rumors of intending revolt on the part of the Californians, and of the approach of Mexican troops to reconquer the province. They also claim the credit of having enabled Kearney to sustain his authority against the revolutionary pretensions of Fremont. The merit of this claim will be apparent to the readers of preceding chapters."--Bancroft, "History of California," Vol. V, p. 487. When Elder Little left Washington for the West with despatches for General Kearney concerning the Mormon enlistments, he was accompanied by Colonel Thomas L. Kane, a brother of the famous Arctic explorer. On his way West Colonel Kane visited Nauvoo while the Hancock County posse were in possession of it, saw the expelled Mormons in their camp across the river, followed the trail of those who had reached the Missouri, and lay ill among them in the unhealthy Missouri bottom in 1847. From that time Colonel Kane became one of the most useful agents of the Mormon church in the Eastern states, and, as we shall see, performed for them services which only a man devoted to the church, but not openly a member of it, could have accomplished. It was stated at the time that Colonel Kane was baptized by Young at Council Bluffs in 1847. His future course gives every reason to accept the correctness of this view. He served the Mormons in the East as a Jesuit would have served his order in earlier days in France or Spain. He bore false witness in regard to polygamy and to the character of men high in the church as unblushingly as a Brigham Young or a Kimball could have done. His lecture before the Historical Society of Pennsylvania in 1850 was highly colored where it stated facts, and so inaccurate in other parts that it is of little use to the historian. A Mormon writer who denied that Kane was a member of the church offered as proof of this the statement that, had Kane been a Mormon, Young would have commanded him instead of treating him with so much respect. But Young was not a fool, and was quite capable of appreciating the value of a secret agent at the federal capital. CHAPTER IV. -- THE CAMPS ON THE MISSOURI Mormon accounts of the westward movement from Nauvoo represent that the delay which occurred when they reached the Missouri River was an interruption of their leaders' plans, attributing it to the weakening of their force by the enlistment of the Battalion, and the necessity of waiting for the last Mormons who were driven out of Nauvoo. But after their experiences in a winter march from the Mississippi, with something like a base of supplies in reach, it is inconceivable that the Council would have led their followers farther into the unknown West that same year, when their stores were so nearly exhausted, and there was no region before them in which they could make purchases, even if they had the means to do so. When the Mormons arrived on the Missouri they met with a very friendly welcome. They found the land east of the river occupied by the Pottawottomi Indians, who had recently been removed from their old home in what is now Michigan and northern Illinois and Indiana; and the west side occupied by the Omahas, who had once "considered all created things as made for their peculiar use and benefit," but whom the smallpox and the Sioux had many years before reduced to a miserable remnant. The Mormons won the heart of the Pottawottomies by giving them a concert at their agent's residence. A council followed, at which their chief, Pied Riche, surnamed Le Clerc, made an address, giving the Mormons permission to cut wood, make improvements, and live where they pleased on their lands. The principal camp on the Missouri, known as Winter Quarters, was on the west bank, on what is now the site of Florence, Nebraska. A council was held with the Omaha chiefs in the latter apart of August, and Big Elk, in reply to an address by Brigham Young, recited their sufferings at the hands of the Sioux, and told the whites that they could stay there for two years and have the use of firewood and timber, and that the young men of the Indians would watch their cattle and warn them of any danger. In return, the Indians asked for the use of teams to draw in their harvest, for assistance in housebuilding, ploughing, and blacksmithing, and that a traffic in goods be established. An agreement to this effect was put in writing. The arrival of party after party of Mormons made an unusually busy scene on the river banks. On the east side every hill that helped to make up the Council Bluffs was occupied with tents and wagons, while the bottom was crowded with cattle and vehicles on the way to the west side. Kane counted four thousand head of cattle from a single elevation, and says that the Mormon herd numbered thirty thousand. Along the banks of the river and creeks the women were doing their family washing, while men were making boats and superintending in every way the passage of the river by some, and the preparations for a stay on the east side by others--building huts, breaking the sod for grain, etc. The Pottawottomies had cut an approach to the river opposite a trading post of the American Fur Company, and established a ferry there, and they now did a big business carrying over, in their flat-bottom boats, families and their wagons, and the cows and sheep. As for the oxen, they were forced to swim, and great times the boys had, driving them to the bank, compelling them to take the initial plunge, and then guiding them across by taking the lead astride some animal's back. Sickness in the camps began almost as soon as they were formed. "Misery Bottom," as it was then called, received the rich deposit brought down by the river in the spring, and, when the river retired into its banks, became a series of mud flats, described as "mere quagmires of black dirt, stretching along for miles, unvaried except by the limbs of half-buried carrion, tree trunks, or by occasional yellow pools of what the children called frog's spawn; all together steaming up vapors redolent of the savor of death." In the previous year--not an unusually bad one--one-ninth of the Indian population on these flats had died in two months. The Mormons suffered not only from the malaria of the river bottom, but from the breaking up of many acres of the soil in their farming operations. The illness was diagnosed as, the usual malarial fever, accompanied in many cases with scorbutic symptoms, which they called "black canker," due to a lack of vegetable food. In and around Winter Quarters there were more than 600 burials before cold weather set in, and 334 out of a population of 3483 were reported on the sick list as late as December. The Papillon Camp, on the Little Butterfly River, was a deadly site. Kane, who had the fever there, in passing by the place earlier in the season had opened an Indian mound, leaving a deep trench through it. "My first airing," he says, "upon my convalescence, took me to the mound, which, probably to save digging, had been readapted to its original purpose. In this brief interval they had filled the trench with bodies, and furrowed the ground with graves around it, like the ploughing of a field." But amid such affliction, in which cows went unmilked and corpses became loathsome before men could be found to bury them, preparations continued at all the camps for the winter's stay and next year's supplies. Brigham Young, writing from Winter Quarters on January 6, 1847, to the elders in England, said: "We have upward of seven hundred houses in our miniature city, composed mostly of logs in the body, covered with puncheon, straw, and dirt, which are warm and wholesome; a few are composed of turf, willows, straw, etc., which are comfortable this winter, but will not endure the thaws, rain, and sunshine of spring." * This city was divided into twenty-two wards, each presided over by a Bishop. The principal buildings were the Council House, thirty-two by twenty-four feet, and Dr. Richard's house, called the Octagon, and described as resembling the heap of earth piled up over potatoes to shield them from frost. In this Octagon the High Council held most of their meetings. A great necessity was a flouring mill, and accordingly they sent to St. Louis for the stones and gearing, and, under Brigham Young's personal direction as a carpenter, the mill was built and made ready for use in January. The money sent back by the Battalion was expended in St. Louis for sugar and other needed articles. * Millennial Star, Vol. IX, p. 97. As usual with the pictures sent to Europe, Young's description of the comfort of the winter camp was exaggerated. P. P. Pratt, who arrived at Winter Quarters from his mission to Europe on April 8, 1847, says:-- "I found my family all alive, and dwelling in a log cabin. They had, however, suffered much from cold, hunger, and sickness. They had oftentimes lived for several days on a little corn meal, ground in a hand mill, with no other food. One of the family was then lying very sick with the scurvy--a disease which had been very prevalent in camp during the winter, and of which many had died. I found, on inquiry, that the winter had been very severe, the snow deep, and consequently that all my four horses were lost, and I afterward ascertained that out of twelve cows, I had but seven left, and, out of some twelve or fourteen oxen, only four or five were saved." If this was the plight in which the spring found the family of one of the Twelve, imagination can picture the suffering of the hundreds who had arrived with less provision against the rigors of such a winter climate. CHAPTER V. -- THE PIONEER TRIP ACROSS THE PLAINS During the winter of 1846-1847 preparations were under way to send an organization of pioneers across the plains and beyond the Rocky Mountains, to select a new dwelling-place for the Saints. The only "revelation" to Brigham Young found in the "Book of Doctrine and Covenants" is a direction about the organization and mission of this expedition. It was dated January 14, 1847, and it directed the organization of the pioneers into companies, with captains of hundreds, of fifties, and of tens, and a president and two counsellors at their head, under charge of the Twelve. Each company was to provide its own equipment, and to take seeds and farming implements. "Let every man," it commanded, "use all his influence and property to remove this people to the place where the Lord shall locate a Stake of Zion." The power of the head of the church was guarded by a threat that "if any man shall seek to build up himself he shall have no power," and the "revelation" ended, like a rustic's letter, with the words, "So no more at present," "amen and amen" being added. In accordance with this command, on April 14* a pioneer band of volunteers set out to blaze a path, so to speak, across the plains and mountains for the main body which was to follow. * Date given in the General Epistle of December 23, 1847. Others say April 7. It is difficult to-day, when this "Far West" is in possession of the agriculturist, the merchant, and the miner, dotted with cities and flourishing towns, and cut in all directions by railroads, which have made pleasure routes for tourists of the trail over which the pioneers of half a century ago toiled with difficulty and danger, to realize how vague were the ideas of even the best informed in the thirties and forties about the physical characteristics of that country and its future possibilities. The conception of the latter may be best illustrated by quoting Washington Irving's idea, as expressed in his "Astoria," written in 1836:-- "Such is the nature of this immense wilderness of the far West; which apparently defies cultivation and the habitation of civilized life. Some portion of it, along the rivers, may partially be subdued by agriculture, others may form vast pastoral tracts like those of the East; but it is to be feared that a great part of it will form a lawless interval between the abodes of civilized man, like the wastes of the ocean or the deserts of Arabia, and, like them, be subject to the depredations of the marauders. There may spring up new and mongrel races, like new formations in zoology, the amalgamation of the 'debris' and 'abrasions' of former races, civilized and savage; the remains of broken and extinguished tribes; the descendants of wandering hunters and trappers; of fugitives from the Spanish-American frontiers; of adventurers and desperadoes of every class and country, yearly ejected from the bosom of society into the wilderness.... Some may gradually become pastoral hordes, like those rude and migratory people, half shepherd, half warrior, who, with their flocks and herds, roam the plains of upper Asia; but others, it is to be apprehended, will become predatory bands, mounted on the fleet steeds of the prairies, with the open plains for their marauding grounds, and the mountains for their retreats and lurking places. There they may resemble those great hordes of the North, 'Gog and Magog with their bands,' that haunted the gloomy imaginations of the prophets--'A great company and a mighty host, all riding upon horses, and warring upon those nations which were at rest, and dwelt peaceably, and had gotten cattle and goods."' "What about the country between the Missouri River and the Pacific," asked a father living near the Missouri, of his son on his return from California across the plains in 1851--"Oh, it's of no account," was the reply; "the soil is poor, sandy, and too dry to produce anything but this little short grass afterward learned to be so rich in nutriment, and, when it does rain, in three hours afterward you could not tell that it had rained at all."* * Nebraska Historical Society papers. But while this distant West was still so unknown to the settled parts of the country, these Mormon pioneers were by no means the first to traverse it, as the records of the journeyings of Lewis and Clark, Ezekiel Williams, General W. H. Ashley, Wilson Price Hunt, Major S. H. Long, Captain W. Sublette, Bonneville, Fremont, and others show. The pioneer band of the Mormons consisted of 143 men, three women (wives of Brigham and Lorenzo Young and H. C. Kimball), and two children. They took with them seventy-three wagons. Their chief officers were Brigham Young, Lieutenant General; Stephen Markham, Colonel; John Pack, First Major; Shadrack Roundy, Second Major, two captains of hundreds, and fourteen captains of companies. The order of march was intelligently arranged, with a view to the probability of meeting Indians who, if not dangerous to life, had little regard for personal property. The Indians of the Platte region were notorious thieves, but had not the reputation as warriors of their more northern neighbors. The regulations required that each private should walk constantly beside his wagon, leaving it only by his officer's command. In order to make as compact a force as possible, two wagons were to move abreast whenever this could be done. Every man was to keep his weapons loaded, and special care was insisted upon that the caps, flints, and locks should be in good condition. They had with them one small cannon mounted on wheels. The bugle for rising sounded at 5 A.M., and two hours were allowed for breakfast and prayers. At night each man was to retire into his wagon for prayer at 8.30 o'clock, and for the night's rest at 9. The night camp was formed by drawing up the wagons in a semicircle, with the river in the rear, if they camped near its bank, or otherwise with the wagons in a circle, a forewheel of one touching the hind wheel of the next. In this way an effective corral for the animals was provided within. At the head of Grand Island, on April 30, they had their first sight of buffaloes. A hunting party was organized at once, and a herd of sixty-five of the animals was pursued for several miles in full view of the camp (when game and hunters were not hidden by the dust), and so successfully that eleven buffaloes were killed. The first alarm of Indians occurred on May 4, when scouts reported a band of about four hundred a few miles ahead. The wagons were at once formed five abreast, the cannon was fired as a means of alarm, and the company advanced in close formation. The Indians did not attack them, but they set fire to the prairie, and this caused a halt. A change of wind the next morning and an early shower checked the flames, and the column moved on again at daybreak. During the next few days the buffaloes were seen in herds of hundreds of thousands on both sides of the Platte. So numerous were they that the company had to stop at times and let gangs of the animals pass on either side, and several calves were captured alive.* With or near the buffaloes were seen antelopes and wolves. * "The vast herds of buffalo were often in our way, and we were under the necessity of sending out advance guards to clear the track so that our teams might pass." Erastus SNOW, "Address to the Pioneers," in Mo. At Grand Island the question of their further route was carefully debated. There was a well-known trail to Fort Laramie on the south side of the river, used by those who set out from Independence, Missouri, for Oregon. Good pasture was assured on that side, but it was argued that, if this party made a new trail along the north side of the river, the Mormons would have what might be considered a route of their own, separated from other westward emigrants. This view prevailed, and the course then selected became known in after years as the Mormon Trail (sometimes called the "Old Mormon Road"); the line of the Union Pacific Railroad follows it for many miles. Their decision caused them a good deal of anxiety about forage for their animals before they reached Fort Laramie. It had not rained at the latter point for two years, and the drought, together with the vast herds of buffaloes and the Indian fires, made it for days impossible to find any pasture except in small patches. When the fort was reached, they had fed their animals not only a large part of their grain, but some of their crackers and other breadstuff, and the beasts were so weak that they could scarcely drag the wagons. During the previous winter the church officers had procured for their use from England two sextants and other instruments needed for taking solar observations, two barometers, thermometers, etc., and these were used by Orson Pratt daily to note their progress.* Two of the party also constructed a sort of pedometer, and, after leaving Fort Laramie, a mile-post was set up every ten miles, for the guidance of those who were to follow. * His diary of the trip will be found in the Millennial Star for 1849-1850, full of interesting details, but evidently edited for English readers. In the camp made on May 10 the first of the Mormon post-offices on the plains was established. Into a board six inches wide and eighteen long, a cut was made with a saw, and in this cut a letter was placed. After nailing on cleats to retain the letter, and addressing the board to the officers of the next company, the board was nailed to a fifteen-foot pole, which was set firmly in the ground near the trail, and left to its fate. How successful this attempt at communication proved is not stated, but similar means of communication were in use during the whole period of Mormon migration. Sometimes a copy of the camp journal was left conspicuously in the crotch of a tree, for the edification of the next camp, and scores of the buffaloes' skulls that dotted the plains were marked with messages and set up along the trail. The weakness of the draught animals made progress slow at this time, and marches of from 4 to 7 miles a day were recorded. The men fared better, game being abundant. Signs of Indians were seen from time to time, and precautions were constantly taken to prevent a stampede of the animals; but no open attack was made. A few Indians visited the camp on May 21, and gave assurances of their friendliness; and on the 24th they had a visit from a party of thirty-five Dakotas (or Sioux who tendered a written letter of recommendation in French from one of the agents of the American Fur Company. The Mormons had to grant their request for permission to camp with them over night, which meant also giving them supper and breakfast--no small demand on their hospitality when the capacity of the Indian stomach is understood). Little occurred during May to vary the monotony of the journey. On the afternoon of June 1 they arrived nearly opposite Fort Laramie and the ruins of old Fort Platte, a point 522 miles from Winter Quarters, and 509 from Great Salt Lake. The so-called forts were in fact trading posts, established by the fur companies, both as points of supply for their trappers and trading places with the Indians for peltries. On the evening of their arrival at this point they had a visit from members of a party of Mormons gathered principally from Mississippi and southern Illinois, who had passed the winter in Pueblo, and were waiting to join the emigrants from Winter Quarters. The Platte, usually a shallow stream, was at that place 108 yards wide, and too deep for wading. Brigham Young and some others crossed over the next morning in a sole-leather skiff which formed a part of their equipment, and were kindly welcomed by the commandant. There they learned that it would be impracticable--or at least very difficult--to continue along the north bank of the Platte, and they accordingly hired a flatboat to ferry the company and their wagons across. The crossing began on June 3, and on an average four wagons were ferried over in an hour. Advantage was taken of this delay to set up, a bellows and forge, and make needed repairs to the wagons. At the Fort the Mormons learned that their old object of hatred in Missouri, ex-Governor Boggs, had recently passed by with a company of emigrants bound for the Pacific coast. Young's company came across other Missourians on the plains; but no hostilities ensued, the Missourians having no object now to interfere with the Saints, and the latter contenting themselves by noting in their diaries the profanity and quarrelsomeness of their old neighbors. The journey was resumed at noon on June 4, along the Oregon trail. A small party of the Mormons was sent on in advance to the spot where the Oregon trail crossed the Platte, 124 miles west of Fort Laramie. This crossing was generally made by fording, but the river was too high for this, and the sole-leather boat, which would carry from 1500 to 1800 pounds, was accordingly employed. The men with this boat reached the crossing in advance of the first party of Oregon emigrants whom they had encountered, and were employed by the latter to ferry their goods across while the empty wagons were floated. This proved a happy enterprise for the Mormons. The drain on their stock of grain and provisions had by this time so reduced their supply that they looked forward with no little anxiety to the long march. The Oregon party offered liberal pay in flour, sugar, bacon, and coffee for the use of the boat, and the terms were gladly accepted, although most of the persons served were Missourians. When the main body of pioneers started on from that point, they left ten men with the boat to maintain the ferry until the next company from Winter Quarters should come up.* * "The Missourians paid them $1.50 for each wagon and load, and paid it in flour at $2.50; yet flour was worth $10 per hundredweight, at least at that point. They divided their earnings among the camp equally."--Tullidge, "Life of Brigham Young," p. 165. The Mormons themselves were delayed at this crossing until June 19, making a boat on which a wagon could cross without unloading. During the first few days after leaving the North Platte grass and water were scarce. On June 21 they reached the Sweet Water, and, fording it, encamped within sight of Independence Rock, near the upper end of Devil's Gate. CHAPTER VI. -- FROM THE ROCKIES TO SALT LAKE VALLEY More than one day's march was now made without finding water or grass. Banks of snow were observed on the near-by elevations, and overcoats were very comfortable at night. On June 26 they reached the South Pass, where the waters running to the Atlantic and to the Pacific separate. They found, however, no well-marked dividing ridge-only, as Pratt described it, "a quietly undulating plain or prairie, some fifteen or twenty miles in length and breadth, thickly covered with wild sage." There were good pasture and plenty of water, and they met there a small party who were making the journey from Oregon to the states on horseback. All this time the leaders of the expedition had no definite view of their final stopping-place. Whenever Young was asked by any of his party, as they trudged along, what locality they were aiming for, his only reply was that he would recognize the site of their new home when he saw it, and that they would surely go on as the Lord would direct them.* * Erastus Snow's "Address to the Pioneers," 1880. While they were camping near South Pass, an incident occurred which narrowly escaped changing the plans of the Lord, if he had already selected Salt Lake Valley. One of the men whom the company met there was a voyager whose judgment about a desirable site for a settlement naturally seemed worthy of consideration. This was T. L. Smith, better known as "Pegleg" Smith. He had been a companion of Jedediah S. Smith, one of Ashley's company of trappers, who had started from Great Salt Lake in August, 1826, and made his way to San Gabriel Mission in California, and thence eastward, reaching the Lake again in the spring of 1827. "Pegleg" had a trading post on Bear River above Soda Springs (in the present Idaho). He gave the Mormons a great deal of information about all the valley which lay before them, and to the north and south. "He earnestly advised us," says Erastus Snow, "to direct our course northwestward from Bridger, and make our way into Cache Valley; and he so far made an impression upon the camp that we were induced to enter into an engagement with him to meet us at a certain time and place two weeks afterward, to pilot our company into that country. But for some reason, which to this day never to my knowledge has been explained, he failed to meet us; and I have ever recognized his failure to do so as a providence of an all-wise God."* * "Address to the Pioneers," 1880. "Pegleg's" reputation was as bad as that of any of those reckless trappers of his day, and perhaps, if the Mormons had known more about him, they would have given less heed to his advice, and counted less on his keeping his engagement. With the returning Oregonians they also made the acquaintance of Major Harris, an old trapper and hunter in California and Oregon, who gave them little encouragement about Salt Lake Valley, as a place of settlement, principally because of the lack of timber. Two days later they met Colonel James Bridger, an authority on that part of the country, whose "fort" was widely known. Young told him that he proposed to take a look at Great Salt Lake Valley with a view to its settlement. Bridger affirmed that his experiments had more than convinced him that corn would not grow in those mountains, and, when Young expressed doubts about this, he offered to give the Mormon President $1000 for the first ear raised in that valley. Next they met a mountaineer named Goodyear, who had passed the last winter on the site of what is now Ogden, Utah, where he had tried without success to raise a little grain and a few vegetables. He told of severe cold in winter and drought in summer. Irrigation had not suggested itself to a man who had a large part of a continent in which to look for a more congenial farm site. Mormons in all later years have said that they were guided to the Salt Lake Valley in fulfilment of the prediction of Joseph Smith that they would have to flee to the Rocky Mountains. But in their progress across the plains the leaders of the pioneers were not indifferent to any advice that came in their way, and in a manuscript "History of Brigham Young" (1847), quoted by H. H. Bancroft, is the following entry, which may indicate the first suggestion that turned their attention from "California" to Utah: "On the 15th of June met James H. Grieve, William Tucker, James Woodrie, James Bouvoir, and six other Frenchmen, from whom we learned that Mr. Bridger was located about three hundred miles west, that the mountaineers could ride to Salt Lake from Fort Bridger in two days, and that the Utah country was beautiful." * * Bancroft's "History of Utah," p. 257. The pioneers resumed their march on June 29, over a desolate country, travelling seventeen miles without finding grass or water, until they made their night camp on the Big Sandy. There they encountered clouds of mosquitoes, which made more than one subsequent camping-place very uncomfortable. A march of eight miles the next morning brought them to Green River. Finding this stream 180 yards wide, and deep and swift, they stopped long enough to make two rafts, on which they successfully ferried over all their wagons without unloading them. At this point the pioneers met a brother Mormon who had made the journey to California round the Horn, and had started east from there to meet the overland travellers. He had an interesting story to tell, the points of which, in brief, were as follows:--A conference of Mormons, held in New York City on November 12, 1845, resolved to move in a body to the new home of the Saints. This emigration scheme was placed in charge of Samuel Brannan, a native of Maine, and an elder in the church, who was then editing the New York Prophet, and preaching there. Why so important a project was confided to Brannan seems a mystery, in view of P. P. Pratt's statement that, as early as the previous January, he had discovered that Brannan was among certain elders who "had been corrupting the Saints by introducing among them all manner of false doctrines and immoral practices"; he was afterward disfellowshipped at Nauvoo. By Pratt's advice he immediately went to that city, and was restored to full standing in the church, as any bad man always was when he acknowledged submission to the church authorities.* Plenty of emigrants offered themselves under Orson Pratt's call, but of the 300 first applicants for passage only about 60 had money enough to pay their expenses. * Pratt's "Autobiography," p. 374. Although it was estimated that $75 would cover the outlay for the trip. Brannan chartered the Brooklyn, a ship of 450 tons, and on February 4, 1846, she sailed with 70 men, 68 women, and 100 children.* * Bancrofts figures, "History of California," Vol. V, Chap. 20. The voyage to San Francisco ended on July 31. Ten deaths and two births occurred during the trip, and four of the company, including two elders and one woman, had to be excommunicated "for their wicked and licentious conduct." Three others were dealt with in the same way as soon as the company landed.* On landing they found the United States in possession of the country, which led to Brannan's reported remark, "There is that d--d flag again." The men of the party, some of whom had not paid all their passage money, at once sought work, but the company did not hold together. Before the end of the year some 20 more "went astray," in church parlance; some decided to remain on the coast when they learned that the church was to make Salt Lake Valley its headquarters, and some time later about 140 reached Utah and took up their abode there. * Brannan's letter, Millennial Star, Vol. IX, pp. 306-307. Brannan fell from grace and was pronounced by P. P. Pratt "a corrupt and wicked man." While he was getting his expedition in shape, he sent to the church authorities in the West a copy of an agreement which he said he had made with A. G. Benson, an alleged agent of Postmaster General Kendall. Benson was represented as saying that, unless the Mormon leaders signed an agreement, to which President Polk was a "silent partner," by which they would "transfer to A. G. Benson and Co., and to their heirs and assigns, the odd number of all the lands and town lots they may acquire in the country where they settle," the President would order them to be dispersed. This seems to have been too transparent a scheme to deceive Young, and the agreement was not signed. The march of the pioneers was resumed on July 3. That evening they were told that those who wished to return eastward to meet their families, who were perhaps five hundred miles back with the second company, could do so; but only five of them took advantage of this permission. The event of Sunday, July 4, was the arrival of thirteen members of the Battalion, who had pushed on in advance of the main body of those who were on the way from Pueblo, in order that they might recover some horses stolen from them, which they were told were at Bridger's Fort. They said that the main body of 140 were near at hand. This company had been directed in their course by instructions sent to them by Brigham Young from a point near Fort Laramie. The hardships of the trip had told on the pioneers, and a number of them were now afflicted with what they called "mountain fever." They attributed this to the clouds of dust that enveloped the column of wagons when in motion, and to the decided change of temperature from day to night. For six weeks, too, most of them had been without bread, living on the meat provided by the hunters, and saving the little flour that was left for the sick. The route on July 5 kept along the right bank of the Green River for about three miles, and then led over the bluffs and across a sandy, waterless plain for sixteen miles, to the left bank of Black's Fork, where they camped for the night. The two following days took them across this Fork several times, but, although fording was not always comfortable, the stream added salmon trout to their menu. On the 7th the party had a look at Bridger's Fort, of which they had heard often. Orson Pratt described it at the time as consisting "of two adjoining log houses, dirt roofs, and a small picket yard of logs set in the ground, and about eight feet high. The number of men, squaws, and half-breed children in these houses and lodges may be about fifty or sixty." At the camp, half a mile from the fort, that night ice formed. The next day the blacksmiths were kept busy repairing wagons and shoeing horses in preparation for a trail through the mountains. On the 9th and 10th they passed over a hilly country, camping on Beaver River on the night of the 10th. The fever had compelled several halts on account of the condition of the patients, and on the 12th it was found that Brigham Young was too ill to travel. In order not to lose time, Orson Pratt, with forty-three men and twenty-three wagons, was directed to push on into Salt Lake Valley, leaving a trail that the others could follow. From the information obtainable at Fort Bridger it was decided that the canyon leading into the valley would be found impassable on account of high water, and that they should direct their course over the mountains. These explorers set out on July 14, travelling down Red Fork, a small stream which ran through a narrow valley, whose sides in places were from eight hundred to twelve hundred feet high,--red sandstone walls, perpendicular or overhanging. This route was a rough one, requiring frequent fordings of the stream, and they did well to advance thirteen miles that day. On the 15th they discovered a mountain trail that had been recommended to them, but it was a mere trace left by wagons that had passed over it a year before. They came now to the roughest country they had found, and it became necessary to send sappers in advance to open a road before the wagons could pass over it. Almost discouraged, Pratt turned back on foot the next day, to see if he could not find a better route; but he was soon convinced that only the one before them led in the direction they were to take. The wagons were advanced only four and three-quarters miles that day, even the creek bottom being so covered with a growth of willows that to cut through these was a tiresome labor. Pratt and a companion, during the day, climbed a mountain, which they estimated to be about two thousand feet high, but they only saw, before and around them, hills piled on hills and mountains on mountains,--the outlines of the Wahsatch and Uinta ranges. On Monday, the 18th, Pratt again acted as advance explorer, and went ahead with one companion. Following a ravine on horseback for four miles, they then dismounted and climbed to an elevation from which, in the distance, they saw a level prairie which they thought could not be far from Great Salt Lake. The whole party advanced only six and a quarter miles that day and six the next. One day later Erastus Snow came up with them, and Pratt took him along as a companion in his advance explorations. They discovered a point where the travellers of the year before had ascended a hill to avoid a canyon through which a creek dashed rapidly. Following in their predecessors' footsteps, when they arrived at the top of this hill there lay stretched out before them "a broad, open valley about twenty miles wide and thirty long, at the north end of which the waters of the Great Salt Lake glistened in the sunbeams." Snow's account of their first view of the valley and lake is as follows:--"The thicket down the narrows, at the mouth of the canyon, was so dense that we could not penetrate through it. I crawled for some distance on my hands and knees through this thicket, until I was compelled to return, admonished to by the rattle of a snake which lay coiled up under my nose, having almost put my hand on him; but as he gave me the friendly warning, I thanked him and retreated. We raised on to a high point south of the narrows, where we got a view of the Great Salt Lake and this valley, and each of us, without saying a word to the other, instinctively, as if by inspiration, raised our hats from our heads, and then, swinging our hats, shouted, 'Hosannah to God and the Lamb!' We could see the canes down in the valley, on what is now called Mill Creek, which looked like inviting grain, and thitherward we directed our course."* * "Address to the Pioneers," 1880. Having made an inspection of the valley, the two explorers rejoined their party about ten o'clock that evening. The next day, with great labor, a road was cut through the canyon down to the valley, and on July 22 Pratt's entire company camped on City Creek, below the present Emigration Street in Salt Lake City. The next morning, after sending word of their discovery to Brigham Young, the whole party moved some two miles farther north, and there, after prayer, the work of putting in a crop was begun. The necessity of irrigation was recognized at once. "We found the land so dry," says Snow, "that to plough it was impossible, and in attempting to do so some of the ploughs were broken. We therefore had to distribute the water over the land before it could be worked." When the rest of the pioneers who had remained with Young reached the valley the next day, they found about six acres of potatoes and other vegetables already planted. While Apostles like Snow might have been as transported with delight over the aspect of the valley as he professed to be, others of the party could see only a desolate, treeless plain, with sage brush supplying the vegetation. To the women especially the outlook was most depressing. CHAPTER VII. -- THE FOLLOWING COMPANIES--LAST DAYS ON THE MISSOURI When the pioneers set out from the Missouri, instructions were left for the organization of similar companies who were to follow their trail, without waiting to learn their ultimate destination or how they fared on the way. These companies were in charge of prominent men like Parley P. Pratt, John Taylor, Bishop Hunter, Daniel Spencer, who succeeded Smith as mayor of Nauvoo, and J. M. Grant, the first mayor of Salt Lake City after its incorporation. P. P. Pratt set out early in June, as soon as he could get his wagons and equipment in order, for Elk Horn River, where a sort of rendezvous was established, and a rough ferry boat put in operation. Hence started about the Fourth of July the big company which has been called "the first emigration." It consisted, according to the most trustworthy statistics, of 1553 persons, equipped with 566 wagons, 2213 oxen, 124 horses, 887 cows, 358 sheep, 35 hogs, and 716 chickens. Pratt had brought back from England 469 sovereigns, collected as tithing, which were used in equipping the first parties for Utah. This company had at its head, as president, Brigham Young's brother John, with P. P. Pratt as chief adviser. Nothing more serious interrupted the movement of these hundreds of emigrants than dissatisfaction with Pratt, upsets, broken wagons, and the occasional straying of cattle, and all arrived in the valley in the latter part of September, Pratt's division on the 25th. The company which started on the return trip with Young on August 26 embraced those Apostles who had gone West with him, some others of the pioneers, and most of the members of the Battalion who had joined them, and whose families were still on the banks of the Missouri. The eastward trip was made interesting by the meetings with the successive companies who were on their way to the Salt Lake Valley. Early in September some Indians stole 48 of their hoses, and ten weeks later 200 Sioux charged their camp, but there was no loss of life. On the 19th of October the party were met by a mounted company who had left Winter Quarters to offer any aid that might be needed, and were escorted to that camp. They arrived there on October 31, where they were welcomed by their families, and feasted as well as the supplies would permit. The winter of 1847-1848 was employed by Young and his associates in completing the church organization, mapping out a scheme of European immigration, and preparing for the removal of the remaining Mormons to Salt Lake Valley. That winter was much milder than its predecessor, and the health of the camps was improved, due, in part, to the better physical condition of their occupants. On the west side of the river, however, troubles had arisen with the Omahas, who complained to the government that the Mormons were killing off the game and depleting their lands of timber. The new-comers were accordingly directed to recross the river, and it was in this way that the camp near Council Bluffs in 1848 secured its principal population. In Mormon letters of that date the name Winter Quarters is sometimes applied to the settlement east of the river generally known as Kanesville. The programme then arranged provided for the removal in the spring of 1848 to Salt Lake Valley of practically all Mormons who remained on the Missouri, leaving only enough to look after the crops there and to maintain a forwarding point for emigrants from Europe and the Eastern states. The legislature of Iowa by request organized a county embracing the camps on the east side of the river. There seems to have been an idea in the minds of some of the Mormons that they might effect a permanent settlement in western Iowa. Orson Pratt, in a general epistle to the Saints in Europe, encouraging emigration, dated August 15, 1848, said, "A great, extensive, and rich tract of country has also been, by the providence of God, put in the possession of the Saints in the western borders of Iowa," which the Saints would have the first chance to purchase, at five shillings per acre. A letter from G. A. Smith and E. T. Benson to O. Pratt, dated December 20 in that year, told of the formation of a company of 860 members to enclose an additional tract of 11,000 acres, in shares of from 5 to 80 acres, and of the laying out of two new cities, ten miles north and south. Orson Hyde set up a printing-press there, and for some time published the Frontier Guardian. But wiser counsel prevailed, and by 1853 most of the emigrants from Nauvoo had passed on to Utah,* and Linforth found Kanesville in 1853 "very dirty and unhealthy," and full of gamblers, lawyers, and dealers in "bargains," the latter made up principally of the outfits of discouraged immigrants who had given up the trip at that point. * On September 21, 1851, the First Presidency sent a letter to the Saints who were still in Iowa, directing them all to come to Salt Lake Valley, and saying: "What are you waiting for? Have you any good excuse for not coming? No. You have all of you unitedly a far better chance than we had when we started as pioneers to find this place."--Millennial Star, Vol. XIV, p. 29. Young himself took charge of the largest body that was to cross the plains in 1848. The preparations were well advanced by the first of May, and on the 24th he set out for Elk Horn (commonly called "The Horn") where the organization of the column was to be made. The travellers were divided into two large companies, the first four "hundreds" comprising 1229 persons and 397 wagons; the second section, led by H. C. Kimball, 662 persons and 226 wagons; and the third, under Elders W. Richards and A. Lyman, about 300 wagons. A census of the first two companies, made by the clerk of the camp, showed that their equipment embraced the following items: horses, 131; mules, 44; oxen, 2012; cows and other cattle, 1317; sheep, 654; pigs, 237; chickens, 904; cats, 54; dogs, 134; goats, 3; geese, 10; ducks, 5; hives of bees, 5; doves, 11; and one squirrel.* * Millennial Star, Vol. X, p. 319. The expense of fitting out these companies was necessarily large, and the heads of the church left at Kanesville a debt amounting to $3600, "without any means being provided for its payment."* * Ibid, Vol. XI, p. 14. President Young's company began its actual westward march on June 5, and the last detachment got away about the 25th. They reached the site of Salt Lake City in September. The incidents of the trip were not more interesting than those of the previous year, and only four deaths occurred on the way. BOOK VI. -- IN UTAH CHAPTER I. -- THE FOUNDING OF SALT LAKE CITY The first white men to enter what is now Utah were a part of the force of Coronado, under Captain Garcia Lopez de Cardinas, if the reader of the evidence decides that their journey from Zuni took them, in 1540, across the present Utah border line.* A more definite account has been preserved of a second exploration, which left Santa Fe in 1776, led by two priests, Dominguez and Escalate, in search of a route to the California coast. A two months' march brought them to a lake, called Timpanogos by the natives--now Utah Lake on the map--where they were told of another lake, many leagues in extent, whose waters were so salt that they made the body itch when wet with them; but they turned to the southwest without visiting it. Lahontan's report of the discovery of a body of bad-tasting water on the western side of the continent in 1689 is not accepted as more than a part of an imaginary narrative. S. A. Ruddock asserted that, in 1821, he with a trading party made a journey from Council Bluffs to Oregon by way of Santa Fe and Great Salt Lake.** * See Bancroft's "History of Utah," Chap. I. ** House Report, No. 213, 1st Session, 19th Congress. Bancroft mentions this claim "for what it is worth," but awards the honor of the discovery of the lake, as the earliest authenticated, to James Bridger, the noted frontiersman who, some twelve years later, built his well-known trading fort on Green River. Bridger, with a party of trappers who had journeyed west from the Missouri with Henry and Ashley in 1824, got into a discussion that winter with his fellows, while they were camped on Bear River, about the course of that stream, and, to decide a bet, Bridger followed it southward until he came to Great Salt Lake. In the following spring four of the party explored the lake in boats made of skins, hoping to find beavers, and they, it is believed, were the first white men to float upon its waters. Fremont saw the lake from the summit of a butte on September 6, 1843. "It was," he says, "one of the great objects of the exploration, and, as we looked eagerly over the lake in the first emotions of excited pleasure, I am doubtful if the followers of Balboa felt more enthusiasm when, from the heights of the Andes, they saw for the first time the great Western Ocean." This practical claim of discovery was not well founded, nor was his sail on the lake in an India-rubber boat "the first ever attempted on this interior sea." Dating from 1825, the lake region of Utah became more and more familiar to American trappers and explorers. In 1833 Captain Bonneville, of the United States army, obtained leave of absence, and with a company of 110 trappers set out for the Far West by the Platte route. Crossing the Rockies through the South Pass, he made a fortified camp on Green River, whence he for three years explored the country. One of his parties, under Joseph Walker, was sent to trap beavers on Great Salt Lake and to explore it thoroughly, making notes and maps. Bonneville, in his description of the lake to Irving, declared that lofty mountains rose from its bosom, and greatly magnified its extent to the south.* Walker's party got within sight of the lake, but found themselves in a desert, and accordingly changed their course and crossed the Sierras into California. In Bonneville's map the lake is called "Lake Bonneville or Great Salt Lake," and Irving calls it Lake Bonneville in his "Astoria." * Bonneville's "Adventures," p. 184. The day after the first arrival of Brigham Young in Salt Lake Valley (Sunday, July 25), church services were held and the sacrament was administered. Young addressed his followers, indicating at the start his idea of his leadership and of the ownership of the land, which was then Mexican territory. "He said that no man should buy any land who came here," says Woodruff; "that he had none to sell; but every man should have his land measured out to him for city and farming purposes. He might till it as he pleased, but he must be industrious and take care of it." * * "After the assignments were made, persona commenced the usual speculations of selling according to eligibility of situation. This called out anathemas from the spiritual powers, and no one was permitted to traffic for fancy profit; if any sales were made, the first cost and actual value of improvements were all that was to be allowed. All speculative sales were made sub rosa. Exchanges are made and the records kept by the register."--Gunnison, "The Mormons" (1852), p. 145. The next day a party, including all the Twelve who were in the valley, set out to explore the neighborhood. They visited and bathed in Great Salt Lake, climbed and named Ensign Peak, and met a party of Utah Indians, who made signs that they wanted to trade. On their return Young explained to the people his ideas of an exploration of the country to the west and north. Meanwhile, those left in the valley had been busy staking off fields, irrigating them, and planting vegetables and grain. Some buildings, among them a blacksmith shop, were begun. The members of the Battalion, about four hundred of whom had now arrived, constructed a "bowery." Camps of Utah Indians were visited, and the white men witnessed their method of securing for food the abundant black crickets, by driving them into an enclosure fenced with brush which they set on fire. On July 28, after a council of the Quorum had been held, the site of the Temple was selected by Brigham Young, who waved his hand and said: "Here is the 40 acres for the Temple. The city can be laid out perfectly square, east and west."* The 40 acres were a few days later reduced to 10, but the site then chosen is that on which the big Temple now stands. It was also decided that the city should be laid out in lots measuring to by 20 rods each, 8 lots to a block, with streets 8 rods wide, and sidewalks 20 feet wide; each house to be erected in the centre of a lot, and 20 feet from the front line. Land was also reserved for four parks of to acres each. * Tullidge's "Life of Brigham Young," p. 178. Men were at once sent into the mountains to secure logs for cabins, and work on adobe huts was also begun. On August y those of the Twelve present selected their "inheritances," each taking a block near the Temple. A week later the Twelve in council selected the blocks on which the companies under each should settle. The city as then laid out covered a space nearly four miles long and three broad.* * Tullidge says: "The land portion of each family, as a rule, was the acre-and-a-quarter lot designated in the plan of the city; but the chief men of the pioneers, who had a plurality of wives and numerous children, received larger portions of the city lots. The giving of farms, as shown is the General Epistle, was upon the same principle as the apportioning of city lots. The farm of five, ten, or twenty acres was not for the mechanic, nor the manufacturer, nor even for the farmer, as a mere personal property, but for the good of the community at large, to give the substance of the earth to feed the population.... While the farmer was planting and cultivating his farm, the mechanic and tradesman produced his supplies and wrought his daily work for the community." He adds, "It can be easily understood how some departures were made from this original plan." This understanding can be gained in no better way than by inspecting the list of real estate left by Brigham Young in his will as his individual possession. On August 22 a General Conference decided that the city should be called City of the Great Salt Lake. When the city was incorporated, in 1851, the name was changed to Salt Lake City. In view of the approaching return of Young and his fellow officers to the Missouri River, the company in the valley were placed in charge of the prophet's uncle, John Smith, as Patriarch, with a high council and other officers of a Stake. When P. P. Pratt and the following companies reached the valley in September, they found a fort partly built, and every one busy, preparing for the winter. The crops of that year had been a disappointment, having been planted too late. The potatoes raised varied in size from that of a pea to half an inch in diameter, but they were saved and used successfully for seed the next year. A great deal of grain was sown during the autumn and winter, considerable wheat having been brought from California by members of the Battalion. Pratt says that the snow was several inches deep when they did some of their ploughing, but that the ground was clear early in March. A census taken in March, 1848, gave the city a population of 1671, with 423 houses erected. The Saints in the valley spent a good deal of that winter working on their cabins, making furniture, and carting fuel. They discovered that the warning about the lack of timber was well founded, all the logs and firewood being hauled from a point eight miles distant, over bad roads, and with teams that had not recovered from the effect of the overland trip. Many settlers therefore built huts of adobe bricks, some with cloth roofs. Lack of experience in handling adobe clay for building purposes led to some sad results, the rains and frosts causing the bricks to crumble or burst, and more than one of these houses tumbled down around their owners. Even the best of the houses had very flat roofs, the newcomers believing that the climate was always dry; and when the rains and melted snow came, those who had umbrellas frequently raised them indoors to protect their beds or their fires. Two years later, when Captain Stansbury of the United States Topographical Engineers, with his surveying party, spent the winter in Salt Lake City, in "a small, unfurnished house of unburnt brick or adobe, unplastered, and roofed with boards loosely nailed on," which let in the rains in streams, he says they were better lodged than many of their neighbors. "Very many families," he explains, "were obliged still to lodge wholly or in part in their wagons, which, being covered, served, when taken off from the wheels and set upon the ground, to make bedrooms, of limited dimensions, it is true, but exceedingly comfortable. In the very next enclosure to that of our party, a whole family of children had no other shelter than one of these wagons, where they slept all winter." The furniture of the early houses was of the rudest kind, since only the most necessary articles could be brought in the wagons. A chest or a barrel would do for a table, a bunk built against the side logs would be called a bed, and such rude stools as could be most easily put together served for chairs. The letters sent for publication in England to attract emigrants spoke of a mild and pleasant winter, not telling of the privations of these pioneers. The greatest actual suffering was caused by a lack of food as spring advanced. A party had been sent to California, in November, for cattle, seeds, etc., but they lost forty of a herd of two hundred on the way back. The cattle that had been brought across the plains were in poor condition on their arrival, and could find very little winter pasturage. Many of the milk cows driven all the way from the Missouri had died by midsummer. By spring parched grain was substituted for coffee, a kind of molasses was made from beets, and what little flour could be obtained was home-ground and unbolted. Even so high an officer of the church as P. P. Pratt, thus describes the privations of his family: "In this labor [ploughing, cultivating, and sowing] every woman and child in my family, so far as they were of sufficient age and strength, had joined to help me, and had toiled incessantly in the field, suffering every hardship which human nature could well endure. Myself and most of them were compelled to go with bare feet for several months, reserving our Indian moccasins for extra occasions. We toiled hard, and lived on a few greens, and on thistle and other roots." This was the year of the great visitation of crickets, the destruction of which has given the Mormons material for the story of one of their miracles. The crickets appeared in May, and they ate the country clear before them. In a wheat-field they would average two or three to a head of grain. Even ditches filled with water would not stop them. Kane described them as "wingless, dumpy, black, swollen-headed, with bulging eyes in cases like goggles, mounted upon legs of steel wire and clock spring, and with a general personal appearance that justified the Mormons in comparing them to a cross of a spider and the buffalo." When this plague was at its worst, the Mormons saw flocks of gulls descend and devour the crickets so greedily that they would often disgorge the food undigested. Day after day did the gulls appear until the plague was removed. Utah guide-books of to-day refer to this as a divine interposition of Heaven in behalf of the Saints. But writers of that date, like P. P. Pratt, ignore the miraculous feature, and the white gulls dot the fields between Salt Lake City and Ogden in 1901 just as they did in the summer of 1848, and as Fremont found them there in September, 1843. Gulls are abundant all over the plains, and are found with the snipe and geese as far north as North Dakota. Heaven's interposition, if exercised, was not thorough, for, after the crickets, came grasshoppers in such numbers that one writer says, "On one occasion a quarter of one cloudy dropped into the lake and were blown on shore by the wind, in rows sometimes two feet deep, for a distance of two miles." But the crops, with all the drawbacks, did better than had been deemed possible, and on August 10 the people held a kind of harvest festival in the "bowery" in the centre of their fort, when "large sheaves of wheat, rye, barley, oats, and other productions were hoisted on poles for public exhibition."* Still, the outlook was so alarming that word was sent to Winter Quarters advising against increasing their population at that time, and Brigham Young's son urged that a message be sent to his father giving similar advice.** Nevertheless P. P. Pratt did not hesitate in a letter addressed to the Saints in England, on September 5, to say that they had had ears of corn to boil for a month, that he had secured "a good harvest of wheat and rye without irrigation," and that there would be from ten thousand to twenty thousand bushels of grain in the valley more than was needed for home consumption. * Pratt's "Autobiography," p. 406. ** Bancroft's "History of Utah;" p. 281. CHAPTER II. -- PROGRESS OF THE SETTLEMENT With the arrival of the later companies from Winter Quarters the population of the city was increased by the winter of 1848 to about five thousand, or more than one-quarter of those who went out from Nauvoo. The settlers then had three sawmills, one flouring mill, and a threshing machine run by water, another sawmill and flour mill nearly completed, and several mills under way for the manufacture of sugar from corn stalks. Brigham Young, again on the ground, took the lead at once in pushing on the work. To save fencing, material for which was hard to obtain, a tract of eight thousand acres was set apart and fenced for the common use, within which farmhouses could be built. The plan adopted for fencing in the city itself was to enclose each ward separately, every lot owner building his share. A stone council house, forty-five feet square, was begun, the labor counting as a part of the tithe; unappropriated city lots were distributed among the new-comers by a system of drawing, and the building of houses went briskly on, the officers of the church sharing in the labor. A number of bridges were also provided, a tax of one per cent being levied to pay for them. Among the incidents of the winter mentioned in an epistle of the First Presidency was the establishment of schools in the different wards, in which, it was stated, "the Hebrew, Greek, Latin, French, German, Tahitian and English languages have been taught successfully"; and the organization of a temporary local government, and of a Stake of Zion, with Daniel Spencer as president. It was early the policy of the church to carry on an extended system of public works, including manufacturing enterprises. The assisted immigrants were expected to repay by work on these buildings the advance made to them to cover their travelling expenses. Young saw at once the advantage of starting branches of manufacture, both to make his people independent of a distant supply and to give employment to the population. Writing to Orson Pratt on October 14, 1849, when Pratt was in England, he said that they would have the material for cotton and woollen factories ready by the time men and machinery were prepared to handle it, and urged him to send on cotton operatives and "all the necessary fixtures." The third General Epistle spoke of the need of furnaces and forges, and Orson Pratt, in an address to the Saints in Great Britain, dated July 2, 1850, urged the officers of companies "to seek diligently in every branch for wise, skilful and ingenious mechanics, manufacturers, potters, etc."* * The General Epistle of April, 1852, announced two potteries in operation, a small woollen factory begun, a nail factory, wooden bowl factory, and many grist and saw mills. The General Epistle of October, 1855, enumerated, as among the established industries, a foundery, a cutlery shop, and manufactories of locks, cloth, leather, hats, cordage, brushes, soap, paper, combs, and cutlery. The General Conference of October, 1849, ordered one man to build a glass factory in the valley, and voted to organize a company to transport passengers and freight between the Missouri River and California, directing that settlements be established along the route. This company was called the Great Salt Lake Valley Carrying Company. Its prospectus in the Frontier Guardian in December, 1849, stated that the fare from Kanesville to Sutter's Fort, California, would be $300, and the freight rate to Great Salt Lake City $12.50 per hundredweight, the passenger wagons to be drawn by four horses or mules, and the freight wagons by oxen. But the work of making the new Mormon home a business and manufacturing success did not meet with rapid encouragement. Where settlements were made outside of Salt Lake City, the people were not scattered in farmhouses over the country, but lived in what they called "forts," squalid looking settlements, laid out in a square and defended by a dirt or adobe wall. The inhabitants of these settlements had to depend on the soil for their subsistence, and such necessary workmen as carpenters and shoemakers plied their trade as they could find leisure after working in the fields. When Johnston's army entered the valley in 1858, the largest attempt at manufacturing that had been undertaken there--a beet sugar factory, toward which English capitalists had contributed more than $100,000--had already proved a failure. There were tanneries, distilleries, and breweries in operation, a few rifles and revolvers were made from iron supplied by wagon tires, and in the larger settlements a few good mechanics were kept busy. But if no outside influences had contributed to the prosperity of the valley, and hastened the day when it secured railroad communication, the future of the people whom Young gathered in Utah would have been very different. A correspondent of the New York Tribune, on his way to California, writing on July 8, 1849, thus described Salt Lake City as it presented itself to him at that time:--"There are no hotels, because there had been no travel; no barber shops, because every one chose to shave himself and no one had time to shave his neighbor; no stores, because they had no goods to sell nor time to traffic; no center of business, because all were too busy to make a center. There was abundance of mechanics' shops, of dressmakers, milliners and tailors, etc., but they needed no sign, nor had they any time to paint or erect one, for they were crowded with business. Besides their several trades, all must cultivate the land or die; for the country was new, and no cultivation but their own within 1000 miles. Everyone had his lot and built on it; every one cultivated it, and perhaps a small farm in the distance. And the strangest of all was that this great city, extending over several square miles, had been erected, and every house and fence made, within nine or ten months of our arrival; while at the same time good bridges were erected over the principal streams, and the country settlements extended nearly 100 miles up and down the valley."* * New York Tribune, October 9, 1849. The winter of 1848 set in early and severe, with frequent snowstorms from December 1 until late in February, and the temperature dropping one degree below zero as late as February 5. The deep snow in the canyons, the only outlets through the mountains, rendered it difficult to bring in fuel, and the suffering from the cold was terrible, as many families had arrived too late to provide themselves with any shelter but their prairie wagons. The apprehended scarcity of food, too, was realized. Early in February an inventory of the breadstuffs in the valley, taken by the Bishops, showed only three-quarters of a pound a day per head until July 5, although it was believed that many had concealed stores on hand. When the first General Epistle of the First Presidency was sent out from Salt Lake City in the spring of 1849,* corn, which had sold for $2 and $3 a bushel, was not to be had, wheat had ranged from $4 to $5 a bushel, and potatoes from $6 to $20, with none then in market. * Millennial Star, Vol. XI, p. 227. The people generally exerted themselves to obtain food for those whose supplies had been exhausted, but the situation became desperate before the snow melted. Three attempts to reach Fort Bridger failed because of the depth of snow in the canyons. There is a record of a winter hunt of two rival parties of 100 men each, but they killed "varmints" rather than game, the list including 700 wolves and foxes, 20 minks and skunks, 500 hawks, owls and magpies, and 1000 ravens.* Some of the Mormons, with the aid of Indian guides, dug roots that the savages had learned to eat, and some removed the hide roofs from their cabins and stewed them for food. The lack of breadstuffs continued until well into the summer, and the celebration of the anniversary of the arrival of the pioneers in the valley, which had been planned for July 4, was postponed until the 24th, as Young explained in his address, "that we might have a little bread to set on our tables." * General Epistle, Millennial Star, Vol. XI, p. 227. Word was now sent to the states and to Europe that no more of the brethren should make the trip to the valley at that time unless they had means to get through without assistance, and could bring breadstuffs to last them several months after their arrival. But something now occurred which turned the eyes of a large part of the world to that new acquisition of the United States on the Pacific coast which was called California, which made the Mormon settlement in Utah a way station for thousands of travellers where a dozen would not have passed it without the new incentive, and which brought to the Mormon settlers, almost at their own prices, supplies of which they were desperately in need, and which they could not otherwise have obtained. This something was the discovery of gold in California. When the news of this discovery reached the Atlantic states and those farther west, men simply calculated by what route they could most quickly reach the new El Dorado, and the first companies of miners who travelled across the plains sacrificed everything for speed. The first rush passed through Salt Lake Valley in August, 1849. Some of the Mormons who had reached California with Brannan's company had by that time arrived in the valley, bringing with them a few bags of gold dust. When the would-be miners from the East saw this proof of the existence of gold in the country ahead of them, their enthusiasm knew no limits, and their one wish was to lighten themselves so that they could reach the gold-fields in the shortest time possible. Then the harvest of the Mormons began. Pack mules and horses that had been worth only $25 or $30 would now bring $200 in exchange for other articles at a low price, and the travellers were auctioning off their surplus supplies every day. For a light wagon they did not hesitate to offer three or four heavy ones, with a yoke of oxen sometimes thrown in. Such needed supplies as domestic sheetings could be had at from five to ten cents a yard, spades and shovels, with which the miners were overstocked, at fifty cents each, and nearly everything in their outfit, except sugar and coffee, at half the price that would have been charged at wholesale in the Eastern states.* * Salt Lake City letter to the Frontier Guardian. The commercial profit to the Mormons from this emigration was greater still in 1850, when the rush had increased. Before the grain of that summer was cut, the gold seekers paid $1 a pound for flour in Salt Lake City. After the new grain was harvested they eagerly bought the flour as fast as five mills could grind it, at $25 per hundredweight. Unground wheat sold for $8 a bushel, wood for $10 a cord, adobe bricks for more than seven shillings a hundred, and skilled mechanics were getting twelve shillings and sixpence a day.* At the same time that the emigrants were paying so well for what they absolutely required, they were sacrificing large supplies of what they did not need on almost any terms. Some of them had started across the plains with heavy loads of machinery and miscellaneous goods, on which they expected to reap a big profit in California. Learning, however, when they reached Salt Lake City, that ship-loads of such merchandise were on their way around the Horn, the owners sacrificed their stock where it was, and hurried on to get their share of the gold. * Millennial Star, Vol. XII, p. 350. This is not the place in which to tell the story of that rush of the gold seekers. The clerk at Fort Laramie reported, "The total number of emigrants who passed this post up to June 10, 1850, included 16,915 men, 235 women, 242 children, 4672 wagons, 14,974 horses, 4641 mules, 7475 oxen, and 1653 cows." A letter from Sacramento dated September 10, 1850, gave this picture of the trail left by these travellers: "Many believed there are dead animals enough on the desert (of 45 miles) between Humboldt Lake and Carson River to pave a road the whole distance. We will make a moderate estimate and say there is a dead animal to every five feet, left on the desert this season. I counted 153 wagons within a mile and a half. Not half of those left were to be seen, many having been burned to make lights in the night. The desert is strewn with all kinds of property--tools, clothes, crockery, harnesses, etc." Naturally, in this rush for sudden riches, many a Mormon had a desire to join. A dozen families left Utah for California early in 1849, and in March, 1851, a company of more than five hundred assembled in Payson, preparatory to making the trip. Here was an unexpected danger to the growth of the Mormon population, and one which the head of the church did not delay in checking. The second General Epistle, dated October 12, 1849,* stated that the valley of the Sacramento was unhealthy, and that the Saints could do better raising grain in Utah, adding, "The true use of gold is for paving streets, covering houses, and making culinary dishes, and when the Saints shall have preached the Gospel, raised grain, and built up cities enough, the Lord will open up the way for a supply of gold, to the perfect satisfaction of his people." * Millennial Star, Vol. XII, p. 119. Notwithstanding this advice, a good many Mormons acted on the idea that the Lord would help those who helped themselves, and that if they were to have golden culinary dishes they must go and dig the gold. Accordingly, we find the third General Epistle, dated April 12, 1850, acknowledging that many brethren had gone to the gold mines, but declaring that they were counselled only "by their own wills and covetous feelings," and that they would have done more good by staying in the valley. Young did not, however, stop with a mere rebuke. He proposed to check the exodus. "Let such men," the Epistle added, "remember that they are not wanted in our midst. Let such leave their carcasses where they do their work; we want not our burial grounds polluted with such hypocrites." Young was quite as plain spoken in his remarks to the General Conference that spring, naming as those who "will go down to hell, poverty-stricken and naked," the Mormons who felt that they were so poor that they would have to go to the gold mines.* Such talk had its effect, and Salt Lake Valley retained most of its population. * Millennial Star, Vol. XII, p. 274, The progress of the settlement received a serious check some years later in the failure of the crops in 1855, followed by a near approach to a famine in the ensuing winter. Very little reference to this was made in the official church correspondence, but a picture of the situation in Salt Lake City that winter was drawn in two letters from Heber C. Kimball to his sons in England.* In the first, written in February, he said that his family and Brigham Young's were then on a ration of half a pound of bread each per day, and that thousands had scarcely any breadstuff at all. Kimball's family of one hundred persons then had on hand about seventy bushels of potatoes and a few beets and carrots, "so you can judge," he says, "whether we can get through until harvest without digging roots." There were then not more than five hundred bushels of grain in the tithing office, and all public work was stopped until the next harvest, and all mechanics were advised to drop their tools and to set about raising grain. "There is not a settlement in the territory," said the writer, "but is also in the same fix as we are. Dollars and cents do not count in these times, for they are the tightest I have ever seen in the territory of Utah." In April he wrote: "I suppose one-half the church stock is dead. There are not more than one-half the people that have bread, and they have not more than one-half or one quarter of a pound a day to a person. A great portion of the people are digging roots, and hundreds and thousands, their teams being dead, are under the necessity of spading their ground to put in their grain." The harvest of 1856 also suffered from drought and insects, and the Deseret News that summer declared that "the most rigid economy and untiring, well-directed industry may enable us to escape starvation until a harvest in 1857, and until the lapse of another year emigrants and others will run great risks of starving unless they bring their supplies with them." The first load of barley brought into Salt Lake City that summer sold for $2 a bushel. * Ibid., Vol. XVIII, pp. 395-476. The first building erected in Salt Lake City in which to hold church services was called a tabernacle. It was begun in 1851, and was consecrated on April 6, 1852. It stood in Temple block, where the Assembly Hall now stands, measuring about 60 by 120 feet, and providing accommodation for 2500 people. The present Tabernacle, in which the public church services are held, was completed in 1870. It stands just west of the Temple, is elliptical in shape, and, with its broad gallery running around the entire interior, except the end occupied by the organ loft and pulpit, it can seat about 9000 persons. Its acoustic properties are remarkable, and one of the duties of any guide who exhibits the auditorium to visitors is to station them at the end of the gallery opposite the pulpit, and to drop a pin on the floor to show them how distinctly that sound can be heard. The Temple in Salt Lake City was begun in April, 1853, and was not dedicated until April, 1893. This building is devoted to the secret ceremonies of the church, and no Gentile is ever admitted to it. The building, of granite taken from the near-by mountains, is architecturally imposing, measuring 200 by 100 feet. Its cost is admitted to have been about $4,000,000. The building could probably be duplicated to-day for one-half that sum. The excuse given by church authorities for the excessive cost is that, during the early years of the work upon it, the granite had to be hauled from the mountains by ox teams, and that everything in the way of building material was expensive in Utah when the church there was young. The interior is divided into different rooms, in which such ceremonies as the baptism for the dead are performed; the baptismal font is copied after the one that was in the Temple at Nauvoo. There are three other temples in Utah, all of which were completed before the one in Salt Lake City, namely, at St. George, at Logan, and at Manti. CHAPTER III. -- THE FOREIGN IMMIGRATION TO UTAH When the Mormons began their departure westward from Nauvoo, the immigration of converts from Europe was suspended because of the uncertainty about the location of the next settlement, and the difficulty of transporting the existing population. But the necessity of constant additions to the community of new-comers, and especially those bringing some capital, was never lost sight of by the heads of the church. An evidence of this was given even before the first company reached the Missouri River. While the Saints were marching through Iowa they received intelligence of a big scandal in connection with the emigration business in England, and P. P. Pratt, Orson Hyde, and John Taylor were hurriedly sent to that country to straighten the matter out. The Millennial Star in the early part of 1846 had frequent articles about the British and American Commercial Joint Stock Company, an organization incorporated to assist poor Saints in emigrating. The principal emigration agent in Great Britain at that time was R. Hedlock. He was the originator of the Joint Stock Company, and Thomas Ward was its president. The Mormon investigators found that more than 1644 pounds of the contributions of the stockholders had been squandered, and that Ward had been lending Hedlock money with which to pay his personal debts. Ward and Hedlock were at once disfellowshipped, and contributions to the treasury of the company were stopped. Pratt says that Hedlock fled when the investigators arrived, leaving many debts, "and finally lived incog. in London with a vile woman." Thus it seems that Mormon business enterprises in England were no freer from scandals than those in America. The efforts of the leaders of the church were now exerted to make the prospects of the Saints in Utah attractive to the converts in England whom they wished to add to the population of their valley. Young and his associates seem to have entertained the idea, without reckoning on the rapid settlement of California, the migration of the "Forty-niners," and the connection of the two coasts by rail, that they could constitute a little empire all by itself in Utah, which would be self-supporting as well as independent, the farmer raising food for the mechanic, and the mechanic doing the needed work for the farmer. Accordingly, the church did not stop short of every kind of misrepresentation and deception in belittling to the foreigners the misfortunes of the past, and picturing to them the fruitfulness of their new country, and the ease with which they could become landowners there. Naturally, after the expulsion from Illinois, in which so many foreign converts shared, an explanation and palliation of the emigration thence were necessary. In the United States, then and ever since, the Mormons pictured themselves as the victims of an almost unprecedented persecution. But as soon as John Taylor reached England, in 1846, he issued an address to the Saints in Great Britain* in which he presented a very different picture. Granting that, on an average, they had not obtained more than one-third the value of their real and personal property when they left Illinois, he explained that, when they settled there, land in Nauvoo was worth only from $3 to $20 per acre, while, when they left, it was worth from $50 to $1500 per acre; in the same period the adjoining farm lands had risen in value from $1.25 and $5 to from $5 to $50 per acre. He assured his hearers, therefore, that the one-third value which they had obtained had paid them well for their labor. Nor was this all. When they left, they had exchanged their property for horses, cattle, provisions, clothing, etc., which was exactly what was needed by settlers in a new country. As a further bait he went on to explain: "When we arrive in California, according to the provisions of the Mexican government, each family will be entitled to a large tract of land, amounting to several hundred acres," and, if that country passed into American control, he looked for the passage of a law giving 640 acres to each male settler. "Thus," he summed up, "it will be easy to see that we are in a better condition than when we were in Nauvoo!" * Millennial Star, Vol. VIII, p. 115. The misrepresentation did not cease here, however. After announcing the departure of Brigham Young's pioneer company, Taylor* wound up with this tissue of false statements: "The way is now prepared; the roads, bridges, and ferry-boats made; there are stopping places also on the way where they can rest, obtain vegetables and corn, and, when they arrive at the far end, instead of finding a wild waste, they will meet with friends, provisions and a home, so that all that will be requisite for them to do will be to find sufficient teams to draw their families, and to take along with them a few woollen or cotton goods, or other articles of merchandise which will be light, and which the brethren will require until they can manufacture for themselves." How many a poor Englishman, toiling over the plains in the next succeeding years, and, arriving in arid Utah to find himself in the clutches of an organization from which he could not escape, had reason to curse the man who drew this picture! * John Taylor was born in England in 1808, and emigrated to Canada in 1829, where, after joining the Methodists, he, like Joseph Smith, found existing churches unsatisfactory, and was easily secured as a convert by P. P. Pratt. He was elected to the Quorum, and was sent to Great Britain as a missionary in 1840, writing several pamphlets while there. He arrived in Nauvoo with Brigham Young in 1841, and there edited the Times and Seasons, was a member of the City Council, a regent of the university, and judge advocate of the Legion, and was in the room with the prophet when the latter was shot. He was the Mormon representative in France in 1849, publishing a monthly paper there, translating the Mormon Bible into the French language, and preaching later at Hamburg, Germany. He was superintendent of the Mormon church in the Eastern states in 1857, when Young declared war against the United States, and he succeeded Young as head of the church. In 1847, at the suggestion of Taylor, Hyde, and Pratt, who were still in England, a petition bearing nearly 13,000 names was addressed to Queen Victoria, setting forth the misery existing among the working classes in Great Britain, suggesting, as the best means of relief, royal aid to those who wished to emigrate to "the island of Vancouver or to the great territory of Oregon," and asking her "to give them employment in improving the harbors of those countries, or in erecting forts of defence; or, if this be inexpedient, to furnish them provisions and means of subsistence until they can produce them from the soil." These American citizens did not hesitate to point out that the United States government was favoring the settlement of its territory on the Pacific coast, and to add: "While the United States do manifest such a strong inclination, not only to extend and enlarge their possessions in the West, but also to people them, will not your Majesty look well to British interests in those regions, and adopt timely precautionary measures to maintain a balance of power in that quarter which, in the opinion of your memorialists, is destined at no very distant period to participate largely in the China trade?" * * See Linforth's "Route," pp. 2-5. The Oregon boundary treaty was less than a year old when this petition was presented. It was characteristic of Mormon duplicity to find their representatives in Great Britain appealing to Queen Victoria on the ground of self-interest, while their chiefs in the United States were pointing to the organization of the Battalion as a proof of their fidelity to the home government. Practically no notice was taken of this petition. Vancouver Island, was, however, held out to the converts in Great Britain as the one "gathering point of the Saints from the islands and distant portions of the earth," until the selection of Salt Lake Valley as the Saints' abiding place. On December 23, 1847, Young, in behalf of the Twelve, issued from Winter Quarters a General Epistle to the church a which gave an account of his trip to the Salt Lake Valley, directed all to gather themselves speedily near Winter Quarters in readiness for the march to Salt Lake Valley, and said to the Saints in Europe:-- "Emigrate as speedily as possible to this vicinity. Those who have but little means, and little or no labor, will soon exhaust that means if they remain where they are. Therefore, it is wisdom that they remove without delay; for here is land on which, by their labor, they can speedily better their condition for their further journey." The list of things which Young advised the emigrants to bring with them embraced a wide assortment: grains, trees, and vines; live stock and fowls; agricultural implements and mills; firearms and ammunition; gold and silver and zinc and tin and brass and ivory and precious stones; curiosities, "sweet instruments of music, sweet odors, and beautiful colors." The care of the head of the church, that the immigrants should not neglect to provide themselves with cologne and rouge for use in crossing the prairies, was most thoughtful. * Millennial Star, Vol. X, p. 81. The Millennial Star of February 1, 1848, made this announcement to the faithful in the British Isles:-- "The channel of Saints' emigration to the land of Zion is now opened. The resting place of Israel for the last days has been discovered. In the elevated valley of the Salt and Utah Lakes, with the beautiful river Jordan running through it, is the newly established Stake of Zion. There vegetation flourishes with magic rapidity. And the food of man, or staff of life, leaps into maturity from the bowels of Mother Earth with astonishing celerity. Within one month from planting, potatoes grew from six to eight inches, and corn from two to four feet. There the frequent clouds introduce their fertilizing contents at a modest distance from the fat valley, and send their humid influences from the mountain tops. There the saline atmosphere of Salt Lake mingles in wedlock with the fresh humidity of the same vegetable element which comes over the mountain top, as if the nuptial bonds of rare elements were introduced to exhibit a novel specimen of a perfect vegetable progeny in the shortest possible time," etc. Contrast this with Brigham Young's letter to Colonel Alexander in October, 1857,--"We had hoped that in this barren, desolate country we could have remained unmolested." On the 20th of February, 1848, the shipment of Mormon emigrants began again with the sailing of the Cornatic, with 120 passengers, for New Orleans. In the following April, Orson Pratt was sent to England to take charge of the affairs of the church there. On his arrival, in August, he issued an "Epistle" which was influential in augmenting the movement. He said that "in the solitary valleys of the great interior" they hoped to hide "while the indignation of the Almighty is poured upon the nations"; and urged the rich to dispose of their property in order to help the poor, commanding all who could do so to pay their tithing. "O ye saints of the Most High," he said, "linger not! Make good your retreat before the avenues are closed up!" Many other letters were published in the Millennial Star in 1848-1849, giving glowing accounts of the fertility of Salt Lake Valley. One from the clerk of the camp observed: "Many cases of twins. In a row of seven houses joining each other eight births in one week." In order to assist the poor converts in Europe, the General Conference held in Salt Lake City in October, 1849, voted to raise a fund, to be called "The Perpetual Emigrating Fund," and soon $5000 had been secured for this purpose. In September, 1850, the General Assembly of the Provisional State of Deseret incorporated the Perpetual Emigration Fund Company, and Brigham Young was elected its first president. Collections for this fund in Great Britain amounted to 1410 pounds by January, 1852, and the emigrants sent out in that year were assisted from this fund. These expenditures required an additional $5000, which was supplied from Salt Lake City. A letter issued by the First Presidency in October, 1849, urged the utmost economy in the expenditure of this money, and explained that, when the assisted emigrants arrived in Salt Lake City, they would give their obligations to the church to refund as soon as possible what had been expended on them.* In this way, any who were dissatisfied on their arrival in Utah found themselves in the church clutches, from which they could not escape. * Millennial Star, Vol. XII, p. 124. There were outbreaks of cholera among the emigrant parties crossing the plains in 1849, and many deaths. In October, 1849, an important company left Salt Lake City to augment the list of missionaries in Europe. It included John Taylor and two others, assigned to France; Lorenzo Snow and one other, to Italy; Erastus Snow and one other, to Denmark;* F. D. Richards and eight others, to England; and J. Fosgreene, to Sweden. * Elder Dykes reported in October, 1851, that, on his arrival in Aalborg, Denmark, he found that a mob had broken in the windows of the Saints' meeting-house and destroyed the furniture, and had also broken the windows of the Saints' houses, and, by the mayor's advice, he left the city by the first steamer. Millennial Star, Vol. XIII, p. 346. The system of Mormon emigration from Great Britain at that time seems to have been in the main a good one. The rule of the agent in Liverpool was not to charter a vessel until enough passengers had made their deposits to warrant him in doing so. The rate of fare depended on the price paid for the charter.* As soon as the passengers arrived in Liverpool they could go on board ship, and, when enough came from one district, all sailed on one vessel. Once on board, they were organized with a president and two counsellors,--men who had crossed the ocean, if possible,--who allotted the staterooms, appointed watchmen to serve in turn, and looked after the sanitary arrangements. When the first through passengers for Salt Lake City left Liverpool, in 1852, an experienced elder was sent in advance to have teams and supplies in readiness at the point where the land journey would begin, and other men of experience accompanied them to engage river portation when they reached New Orleans. The statistics of the emigration thus called out were as follows:-- * See Linforth's "Route," pp. to, 17-22; Mackay's "History of the Mormons," pp. 298-302; Pratt's letter to the Millennial Star, Vol. XI, p. 277. YEAR VESSELS EMIGRANTS 1848 5 754 1849 9 2078 1850 6 1612 1851 4 1869 The Frontier Guardian at Kanesville estimated the Mormon movement across the plains in 1850 at about 700 wagons, taking 5000 horses and cattle and 4000 sheep. Of the class of emigrants then going out, the manager of the leading shipping agents at Liverpool who furnished the ships said, "They are principally farmers and mechanics, with some few clerks, surgeons, and so forth." He found on the company's books, for the period between October, 1849, and March, 1850, the names of 16 miners, 20 engineers, 19 farmers, 108 laborers, 10 joiners, 25 weavers, 15 shoemakers, 12 smiths, 19 tailors, 8 watchmakers, 25 stone masons, 5 butchers, 4 bakers, 4 potters, 10 painters, 7 shipwrights, and 5 dyers. The statistics of the Mormon emigration given by the British agency for the years named were as follows:-- YEAR VESSELS EMIGRANTS 1852 3 732 1853 7 2312 1854 9 2456 1855 13 4425 In 1853 the experiment was made of engaging to send adults from Liverpool to Utah for 10 pounds each and children for half price; but this did not succeed, and those who embraced the offer had to borrow money or teams to complete the journey. In 1853, owing to extortions practised on the emigrants by the merchants and traders at Kanesville, as well as the unhealthfulness of the Missouri bottoms, the principal point of departure from the river was changed to Keokuk, Iowa. The authorities and people there showed the new-comers every kindness, and set apart a plot of ground for their camp. In this camp each company on its arrival was organized and provided with the necessary teams, etc. In 1854 the point of departure was again changed to Kansas, in western Missouri, fourteen miles west of Independence, the route then running to the Big Blue River, and through what are now the states of Kansas and Nebraska. CHAPTER IV. -- THE HAND-CART TRAGEDY In 1855 the crops in Utah were almost a failure, and the church authorities found themselves very much embarrassed by their debts. A report in the seventh General Epistle, of April 18, 1852, set forth that, from their entry into the valley to March 27, of that year, there had been received as tithing, mostly in property, $244,747.03, and in loans and from other sources $145,513.78, of which total there had been expended in assisting immigrants and on church buildings, city lots, manufacturing industries, etc., $353,765.69. Young found it necessary therefore to cut down his expenses, and he looked around for a method of doing this without checking the stream of new-comers. The method which he evolved was to furnish the immigrants with hand-carts on their arrival in Iowa, and to let them walk all the way across the plains, taking with them only such effects as these carts would hold, each party of ten to drive with them one or two cows. Although Young tried to throw the result of this experiment on others, the evidence is conclusive that he devised it and worked out its details. In a letter to Elder F. D. Richards, in Liverpool, dated September 30, 1855, Young said: "We cannot afford to purchase wagons and teams as in times past. I am consequently thrown back upon MY OLD PLAN--to make hand-carts, and let the emigration foot it." To show what a pleasant trip this would make, this head of the church, who had three times crossed the plains, added, "Fifteen miles a day will bring them through in 70 days, and, after they get accustomed to it, they will travel 20, 25, or even 30 with all ease, and no danger of giving out, but will continue to get stronger and stronger; the little ones and sick, if there are any, can be carried on the carts, but there will be none sick in a little time after they get started."* * Millennial Star, Vol. VII, p. 813. Directions in accordance with this plan were issued in the form of a circular in Liverpool in February, 1856, naming Iowa City, Iowa, as the point of outfit. The charge for booking through to Utah by the Perpetual Emigration Fund Company was fixed at 9 pounds for all over one year old, and 4 pounds 10 shillings for younger infants. The use of trunks or boxes was discouraged, and the emigrants were urged to provide themselves with oil-cloth or mackintosh bags. About thirteen hundred persons left Liverpool to undertake this foot journey across the plains, placing implicit faith in the pictures of Salt Lake Valley drawn by the missionaries, and not doubting that the method of travel would be as enjoyable as it seemed economical. Five separate companies were started that summer from Iowa City. The first and second of these arrived at Florence, Nebraska, on July 17, the third, made up mostly of Welsh, on July 19, and the fourth on August 11. The first company made the trip to Utah without anything more serious to report than the necessary discomforts of such a march, and were received with great acclaim by the church authorities, and welcomed with an elaborate procession. It was the last companies whose story became a tragedy.* * The experiences of those companies were told in detail by a member of one, John Chislett, and printed in the "Rocky Mountain Saints." Mrs. Stenhouse gives additional experiences in her "Tell it All." The immigrants met with their first disappointment on arriving at Iowa City. Instead of finding their carts ready for them, they were told that no advance agent had prepared the way. The last companies were subjected to the most delay from this cause. Even the carts were still to be manufactured, and, while they were making, many a family had to camp in the open fields, without even the shelter of a tent or a wagon top. The carts, when pronounced finished, moved on two light wheels, the only iron used in their construction being a very thin tire. Two projecting shafts of hickory or oak were joined by a cross piece, by means of which the owner propelled the vehicle. When Mr. Chislett's company, after a three weeks' delay, made a start, they were five hundred strong, comprising English, Scotch, and Scandanavians. They were divided, as usual, into hundreds, to each hundred being allotted five tents, twenty hand-carts, and one wagon drawn by three yokes of oxen, the latter carrying the tents and provisions. Families containing more young men than were required to draw their own carts shared these human draught animals with other families who were not so well provided; but many carts were pulled along by young girls. The Iowans bestowed on the travellers both kindness and commiseration. Knowing better than did the new-comers from Europe the trials that awaited them, they pointed out the lateness of the season, and they did persuade a few members to give up the trip. But the elders who were in charge of the company were watchful, the religious spirit was kept up by daily meetings, and the one command that was constantly reiterated was, "Obey your leaders in all things." A march of four weeks over a hot, dusty route was required to bring them to the Missouri River near Florence. Even there they were insufficiently supplied with food. With flour costing $3 per hundred pounds, and bacon seven or eight cents a pound, the daily allowance of food was ten ounces of flour to each adult, and four ounces to children under eight years old, with bacon, coffee, sugar, and rice served occasionally. Some of the men ate all their allowance for the day at their breakfast, and depended on the generosity of settlers on the way, while there were any, for what further food they had until the next morning. After a week's stay at Florence (the old Winter Quarters), the march across the plains was resumed on August 18. The danger of making this trip so late in the season, with a company which included many women, children, and aged persons, gave even the elders pause, and a meeting was held to discuss the matter. But Levi Savage, who had made the trip to and from the valley, alone advised against continuing the march that season. The others urged the company to go on, declaring that they were God's people, and prophesying in His name that they would get through the mountains in safety. The emigrants, "simple, honest, eager to go to Zion at once, and obedient as little children to the 'servants of God,' voted to proceed." * * A "bond," which each assisted emigrant was required to sign in Liverpool, contained the following stipulations: "We do severally and jointly promise and bind ourselves to continue with and obey the instructions of the agent appointed to superintend our passage thither to [Utah]. And that, on our arrival in Utah, we will hold ourselves, our time, and our labor, subject to the appropriation of the Perpetual Emigration Fund Company until the full cost of our emigration is paid, with interest if required." As the teams provided could not haul enough flour to last the company to Utah, a sack weighing ninety-eight pounds was added to the load of each cart. One pound of flour a day was now allowed to each adult, and occasionally fresh beef. Soon after leaving Florence trouble began with the carts. The sand of the dry prairie got into the wooden hubs and ground the axles so that they broke, and constant delays were caused by the necessity of making repairs., No axle grease had been provided, and some of the company were compelled to use their precious allowance of bacon to grease the wheels. At Wood River, where the plains were alive with buffaloes, a stampede of the cattle occurred one night, and thirty of them were never recovered. The one yoke of oxen that was left to each wagon could not pull the load; an attempt to use the milch cows and heifers as draught animals failed, and the tired cart pullers had to load up again with flour. While pursuing their journey in this manner, their camp was visited one evening by Apostle F. D. Richards and some other elders, on their way to Utah from mission work abroad. Richards severely rebuked Savage for advising that the trip be given up at Florence, and prophesied that the Lord would keep open a way before them. The missionaries, who were provided with carriages drawn by four horses each, drove on, without waiting to see this prediction confirmed. On arriving at Fort Laramie, about the first of September, another evidence of the culpable neglect of the church authorities manifested itself. The supply of provisions that was to have awaited them there was wanting. They calculated the amount that they had on hand, and estimated that it would last only until they were within 350 miles of Salt Lake City; but, perhaps making the best of the situation, they voted to reduce the daily ration and to try to make the supply last by travelling faster. When they reached the neighborhood of Independence Rock, a letter sent back by Richards informed them that supplies would meet them at South Pass; but another calculation showed that what remained would not last them to the Pass, and again the ration was reduced, working men now receiving twelve ounces a day, other adults nine, and children from four to eight. Another source of discomfort now manifested itself. In order to accommodate matters to the capacity of the carts, the elders in charge had made it one of the rules that each outfit should be limited to seventeen pounds of clothing and bedding. As they advanced up the Sweetwater it became cold. The mountains appeared snow-covered, and the lack of extra wraps and bedding caused first discomfort, and then intense suffering, to the half-fed travellers. The necessity of frequently wading the Sweetwater chilled the stronger men who were bearing the brunt of the labor, and when morning dawned the occupants of the tents found themselves numb with the cold, and quite unfitted to endure the hardships of the coming day. Chislett draws this picture of the situation at that time:-- "Our old and infirm people began to droop, and they no sooner lost spirit and courage than death's stamp could be traced upon their features. Life went out as smoothly as a lamp ceases to burn when the oil is gone. At first the deaths occurred slowly and irregularly, but in a few days at more frequent intervals, until we soon thought it unusual to leave a camp ground without burying one or more persons. Death was not long confined in its ravages to the old and infirm, but the young and naturally strong were among its victims. Weakness and debility were accompanied by dysentery. This we could not stop or even alleviate, no proper medicines being in the camp; and in almost every instance it carried off the parties attacked. It was surprising to an unmarried man to witness the devotion of men to their families and to their faith under these trying circumstances. Many a father pulled his cart, with his little children on it, until the day preceding his death. These people died with the calm faith and fortitude of martyrs." An Oregonian returning East, who met two of the more fortunate of these handcart parties, gave this description to the Huron (Ohio) Reflector in 1857:-- "It was certainly the most novel and interesting sight I have seen for many a day. We met two trains, one of thirty and the other of fifty carts, averaging about six to the cart. The carts were generally drawn by one man and three women each, though some carts were drawn by women alone. There were about three women to one man, and two-thirds of the women single. It was the most motley crew I ever beheld. Most of them were Danes, with a sprinkling of Welsh, Swedes, and English, and were generally from the lower classes of their countries. Most could not understand what we said to them. The road was lined for a mile behind the train with the lame, halt, sick, and needy. Many were quite aged, and would be going slowly along, supported by a son or daughter. Some were on crutches; now and then a mother with a child in her arms and two or three hanging hold of her, with a forlorn appearance, would pass slowly along; others, whose condition entitled them to a seat in a carriage, were wending their way through the sand. A few seemed in good spirits." The belated company did not meet anyone to carry word of their condition to the valley, but among Richard's party who visited the camp at Wood River was Brigham Young's son, Joseph A. He realized the plight of the travellers, and when his father heard his report he too recognized the fact that aid must be sent at once. The son was directed to get together all the supplies he could obtain in the city or pick up on the way, and to start toward the East immediately. Driving on himself in a light wagon, he reached the advanced line, as they were toiling ahead through their first snowstorm. The provisions travelled slower, and could not reach them in less than one or two days longer. There was encouragement, of course, even in the prospect of release, but encouragement could not save those whose vitality was already exhausted. Camp was pitched that night among a grove of willows, where good fires were possible, but in the morning they awoke to find the snow a foot deep, and that five of their companions had been added to the death list during the night. To add to the desperate character of the situation came the announcement that the provisions were practically exhausted, the last of the flour having been given out, and all that remained being a few dried apples, a little rice and sugar, and about twenty-five pounds of hardtack. Two of the cattle were killed, and the camp were informed that they would have to subsist on the supplies in sight until aid reached them. The best thing to do in these circumstances, indeed, the only thing, was to remain where they were and send messengers to advise the succoring party of the desperateness of their case. Their captain, Mr. Willie, and one companion acted as their messengers. They were gone three days, and in their absence Mr. Chislett had the painful duty of doling out what little food there was in camp. He speaks of his task as one that unmanned him. More cattle were killed, but beef without other food did not satisfy the hungry, and the epidemic of dysentery grew worse. The commissary officer was surrounded by a crowd of men and women imploring him for a little food, and it required all his power of reasoning to make them see that what little was left must be saved for the sick. The party with aid from the valley had also encountered the snowstorm, and, not appreciating the desperate condition of the hand-cart immigrants, had halted to wait for better weather. As soon as Captain Willie took them the news, they hastened eastward, and were seen by the starving party at sunset, the third day after their captain's departure. "Shouts of joy rent the air," says Chislett. "Strong men wept till tears ran freely down their furrowed and sunburnt cheeks, and little children partook of the joy which some of them hardly understood, and fairly danced around with gladness. Restraint was set aside in the general rejoicing, and, as the brethren entered our camp, the sisters fell upon them and deluged them with kisses." The timely relief saved many lives, but the end of the suffering had not been reached. A good many of the foot party were so exhausted by what they had gone through, that even their near approach to their Zion and their prophet did not stimulate them to make the effort to complete the journey. Some trudged along, unable even to pull a cart, and those who were still weaker were given places in the wagons. It grew colder, too, and frozen hands and feet became a common experience. Thus each day lessened by a few who were buried the number that remained. Then came another snowstorm. What this meant to a weakened party like this dragging their few possessions in carts can easily be imagined. One family after another would find that they could not make further progress, and when a hill was reached the human teams would have to be doubled up. In this way, by travelling backward and forward, some progress was made. That day's march was marked by constant additions to the stragglers who kept dropping by the way. When the main body had made their camp for the night, some of the best teams were sent back for those who had dropped behind, and it was early morning before all of these were brought in. The next morning Captain Willie was assigned to take count of the dead. An examination of the camp showed thirteen corpses, all stiffly frozen. They were buried in a large square hole, three or four abreast and three deep. "When they did not fit in," says Chislett, "we put one or two crosswise at the head or feet of the others. We covered them with willows and then with the earth." Two other victims were buried before nightfall. Parties passing eastward by this place the following summer found that the wolves had speedily uncovered the corpses, and that their bones were scattered all over the neighborhood. Further deaths continued every day until they arrived at South Pass. There more assistance from the valley met them, the weather became warmer, and the health of the party improved, so that when they arrived at Salt Lake City they were in better condition and spirits. The date of their arrival there was November 9. The company which set out from Iowa City numbered about 500, of whom 400 set out from Florence across the plains. Of these 400, 67 died on the way, and there were a few deaths after they reached the end of their journey. Another company of these hand-cart travellers left Florence still later than the ones whose sufferings have been described. They were in charge of an elder named Martin. Like their predecessors, they were warned against setting out so late as the middle of August, and many of them tried to give up the trip, but permission to do so was refused. Their sufferings began soon after they crossed the Platte, near Fort Laramie, and snow was encountered sixty miles east of Devil's Gate. When they reached that landmark, they decided that they could make no further progress with their hand-carts. They accordingly took possession of half a dozen dilapidated log houses, the contents of the wagons were placed in some of these, the hand-carts were left behind, and as many people as the teams could drag were placed in the wagons and started forward. One of the survivors of this party has written: "The track of the emigrants was marked by graves, and many of the living suffered almost worse than death. Men may be seen to-day in Salt Lake City, who were boys then, hobbling around on their club-feet, all their toes having been frozen off in that fearful march." * Twenty men who were left at Devil's Gate had a terrible experience, being compelled, before assistance reached them, to eat even the pieces of hide wrapped round their cart-wheels, and a piece of buffalo skin that had been used as a door-mat. Strange to say, all of these men reached the valley alive. * "Rocky Mountain Saints," p. 337. We have seen that Brigham Young was the inventor of this hand-cart immigration scheme. Alarmed by the result of the experiment, as soon as the wretched remnant of the last two parties arrived in Salt Lake City, he took steps to place the responsibility for the disaster on other shoulders. The idea which he carried out was to shift the blame to F. D. Richards on the ground that he allowed the immigrants to start too late. In an address in the Tabernacle, while Captain Willie's party was approaching the city, he told the returned missionaries from England that they needed to be careful about eulogizing Richards and Spencer, lest they should have "the big head." When these men were in Salt Lake City he cursed them with the curse of the church. E. W. Tullidge, who was an editor of the Millennial Star in Liverpool under Richards when the hand-cart emigrants were collected, proposed, when in later years he was editing the Utah Magazine, to tell the facts about that matter; but when Young learned this, he ordered Godbe, the controlling owner of the magazine, to destroy that issue, after one side of the sheets had been printed, and he was obeyed.* Fortunately Young was not able to destroy the files of the Millennial Star. * "Rocky Mountain Saints," p. 342. There is much that is thoroughly typical of Mormonism in the history of these expeditions. No converts were ever instilled with a more confident belief in the divine character of the ridiculous pretender, Joseph Smith. To no persons were more flagrant misrepresentations ever made by the heads of the church, and over none was the dictatorial authority of the church exercised more remorselessly. Not only was Utah held out to them as "a land where honest labor and industry meet with a suitable reward, and where the higher walks of life are open to the humblest and poorest," * but they were informed that, if they had not faith enough to undertake the trip to Utah, they had not "faith sufficient to endure, with the Saints in Zion, the celestial law which leads to exaltation and eternal life." Young wrote to Richards privately in October, 1855, "Adhere strictly to our former suggestion of walking them through across the plains with hand-carts";** and Richards in an editorial in the Star thereupon warned the Saints: "The destroying angel is abroad. Pestilence and gaunt famine will soon increase the terrors of the scene to an extent as yet without a parallel in the records of the human race. If the anticipated toils of the journey shake your faith in the promises of the Lord, it is high time that you were digging about the foundation of it, and seeing if it be founded on the root of the Holy Priesthood," etc. * Thirteenth General Epistle, Millennial Star, Vol. XVIII, p. 49. ** Millennial Star, Vol. XVIII, p, 61. The direct effect of such teaching is shown in two letters printed in the Millennial Star of June 14, 1856. In the first of these, a sister, writing to her brother in Liverpool from Williamsburg, New York, confesses her surprise on learning that the journey was to be made with hand-carts, says that their mother cannot survive such a trip, and that she does not think the girls can, points out that the limitation regarding baggage would compel them to sell nearly all their clothes, and proposes that they wait in New York or St. Louis until they could procure a wagon. In his reply the brother scorns this advice, says that he would not stop in New York if he were offered 10,000 pounds besides his expenses, and adds "Brothers, sisters, fathers or mothers, when they put a stumbling block in the way of my salvation, are nothing more to me than Gentiles. As for me and my house, we will serve the Lord, and when we start we will go right up to Zion, if we go ragged and barefoot." Young found himself hard put to meet the church obligations in 1856, notwithstanding the economy of the hand-cart system; and the Millennial Star of December 27 announced that no assisted emigrants would be sent out during the following year. Saints proposing to go through at their own expense were informed, however, that the church bureau would supply them with teams. Those proposing to use hand-carts were told of the "indispensable necessity" of having their whole outfit ready on their arrival at Iowa City, and the bureau offered to supply this at an estimated cost of 3 pounds per head, any deficit to be made up on their arrival there.* * "The agency of the Mormon emigration at that time was a very profitable appointment. By arrangement with ship brokers at Liverpool, a commission of half a guinea per head was allowed the agent for every adult emigrant that he sent across the Atlantic, and the railroad companies in New York allowed a percentage on every emigrant ticket. But a still larger revenue was derived from the outfitting on the frontiers. The agents purchased all the cattle, wagons, tents, wagon-covers, flour, cooking utensils, stoves, and the staple articles for a three months' journey across the Plains, and from them the Saints supplied themselves."--"Rocky Mountain Saints," p. 340. CHAPTER V. -- EARLY POLITICAL HISTORY We have seen that Joseph Smith's desire was, when he suggested a possible removal of the church to the Far West, that they should have, not only an undisturbed place of residence, but a government of their own. This idea of political independence Young never lost sight of. Had Utah remained a distant province of the Mexican government, the Mormons might have been allowed to dwell there a long time, practically without governmental control. But when that region passed under the government of the United States by the proclamation of the Treaty of Guadalupe-Hidalgo, on July 4, 1848, Brigham Young had to face anew situation. He then decided that what he wanted was an independent state government, not territorial rule under the federal authorities, and he planned accordingly. Every device was employed to increase the number of the Saints in Utah, to bring the population up to the figure required for admission as a state, and he encouraged outlying settlements at every attractive point. In this way, by 1851, Ogden and Provo had become large enough to form Stakes, and in a few years the country around Salt Lake City was dotted with settlements, many of them on lands to which the "Lamanites," who held so deep a place in Joseph Smith's heart, asserted in vain their ancestral titles. The first General Epistle sent out from Great Salt Lake City, in 1849, thus explained the first government set up there, "In consequence of Indian depredations on our horses, cattle, and other property, and the wicked conduct of a few base fellows who came among the Saints, the inhabitants of this valley, as is common in new countries generally, have organized a temporary government to exist during its necessity, or until we can obtain a charter for a territorial government, a petition for which is already in progress." On March 4, 1849, a convention, to which were invited all the inhabitants of upper California east of the Sierra Nevadas, was held in Great Salt Lake City to frame a system of government. The outcome was the adoption of a constitution for a state to be called the State of Deseret, and the election of a full set of state officers. The boundaries of this state were liberal. Starting at a point in what is now New Mexico, the line was to run down to the Mexican border, then west along the border of lower California to the Pacific, up the coast to 118 degrees 30 minutes west longitude, north to the dividing ridge of the Sierra Nevadas, and along their summit to the divide between the Columbia River and the Salt Lake Basin, and thence south to the place of beginning, "by the dividing range of mountains that separate the waters flowing into the Gulf of Mexico from the waters flowing into the Gulf of California." The constitution adopted followed the general form of such instruments in the United States. In regard to religion it declared, "All men have a natural and inalienable right to worship God according to the dictates of their own consciences; and the General Assembly shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof, or disturb any person in his religious worship or sentiments." * *For text of this constitution and the memorial to Congress, see Millennial Star, January 15, 1850. An epistle of the Twelve to Orson Pratt in England, explaining this subject, said, "We have petitioned the Congress of the United States for the organization of a territorial government here. Until this petition is granted, we are under the necessity of organizing a local government for the time being."* The territorial government referred to was that of the State of Deseret. The local government mentioned was organized on March 12, by the election of Brigham Young as governor, H. C. Kimball as chief justice, John Taylor and N. K. Whitney as associate justices, and the Bishops of the wards as city magistrates, with minor positions filled. Six hundred and seventy-four votes were polled for this ticket. * Millennial Star, Vol. XI, p. 244. The General Assembly, chosen later, met on July 2, and adopted a memorial to Congress setting forth the failure of that body to provide any form of government for the territory ceded by Mexico,* declaring that "the revolver and the bowie knife have been the highest law of the land," and asking for the admission of the State of Deseret into the Union. That same year the Californians framed a government for themselves, and a plan was discussed to consolidate California and Deseret until 1851, when a separation should take place. The governor of California condemned this scheme, and the legislature gave it no countenance. * "When Congress adjourned on March 4, 1849, all that had been done toward establishing some form of government for the immense domain acquired by the treaty with Mexico was to extend over it the revenue laws and make San Francisco a port of entry."--Bancroft's "Utah," p. 446. The Mormons had a confused idea about the government that they had set up. In the constitution adopted they called their domain the State of Deseret, but they allowed their legislature to elect their representative in Congress, sending A. W. Babbitt as their delegate to Washington, with their memorial asking for the admission of Deseret, or that they be given "such other form of civil government as your wisdom and magnanimity may award to the people of Deseret." The Mormons' old political friend in Illinois, Stephen A. Douglas, presented this memorial in the Senate on December 27, 1849, with a statement that it was an application for admission as a state, but with the alternative of admission as a territory if Congress should so direct. The memorial was referred to the Committee on Territories. On the 31st of December, a counter memorial against the admission of the Mormon state was presented by Mr. Underwood of Kentucky, a Whig. This was signed by William Smith, the prophet's brother, and Isaac Sheen (who called themselves the "legitimate presidents" of the Mormon church), and by twelve other members. This memorial alleged that fifteen hundred of the emigrants from Nauvoo to Salt Lake City, before their departure for Illinois, took the following oath:-- "You do solemnly swear, in the presence of Almighty God, his holy angels, and these witnesses, that you will avenge the blood of Joseph Smith upon this nation; and so teach your children; and that you will from this day henceforth and forever begin and carry out hostility against this nation, and keep the same a profound secret now and ever. So help you God." This memorial also set forth that the Mormons were practising polygamy in the Salt Lake Valley; that since their arrival there they had tried two Indian agents on a charge of participation in the expulsion of the Mormons from Missouri, and that they were, by their own assumed authority, imposing duties on all goods imported into the Salt Lake region from the rest of the United States. Senator Douglas, in an explanation concerning the latter charge, admitted that Delegate Babbitt acknowledged the levying of duties, the excuse being that the Mormons had found it necessary to set up a government for themselves, pending the action of Congress, and as a means of revenue they had imposed duties on all goods brought into and sold within the limits of Great Salt Lake City, but asserted that goods simply passing through were not molested. This tax seems to have been established entirely by the church authorities, the first of the "ordinances" of the Deseret legislature being dated January 15, 1850. The constitution of Deseret was presented to the House of Representatives by Mr. Boyd, a Kentucky Democrat, on January 28, 1850, and referred to the Committee on Territories. On July 25, John Wentworth, an Illinois Democrat, presented a petition from citizens of Lee County, in his state, asking Congress to protect the rights of American citizens passing through the Salt Lake Valley, and charging on the organizers of the State of Deseret treason, a desire for a kingly government, murder, robbery, and polygamy. The Mormon memorial was taken up in the House of Representatives on July 18, after the committee had unanimously reported that "it is inexpedient to admit Almon W. Babbitt, Esq., to a seat in this body from the alleged State of Deseret." A long debate on the admission of the delegate from New Mexico had deferred action. The chairman of the committee, Mr. Strong, a Pennsylvania Whig, explained that their report was founded on the terms of the Mormon memorial, which did not ask for Babbitt's reception as a delegate until some form of government was provided for them. Mr. McDonald, an Indiana Whig, offered an amendment admitting Babbitt, and a debate of considerable length followed, in which the slavery question received some attention. The Committee of the Whole voted to report to the House the resolution against seating Babbitt, and then the House, by a vote of 104 yeas to 78 nays, laid the resolution on the table (on motion of its friends), and tabled a motion for reconsideration. On the 9th of September following, the law for the admission of Utah as a territory was signed. The boundaries defined were California on the west, Oregon on the north, the summit of the Rocky Mountains on the east, and the 37th parallel of north latitude on the south. CHAPTER VI. -- BRIGHAM YOUNG'S DESPOTISM There is no reason to believe that, to the date of Joseph Smith's death, Brigham Young had inspired his fellow-Mormons with an idea of his leadership. This was certified to by one of the most radical of them, Mayor Jedediah M. Grant of Salt Lake City, in 1852, in these words:-- "When Joseph Smith lived, a man about whose real character and pretensions we differ, Joseph was often and almost invariably imposed upon by those in whom he placed his trust. There was one man--only one of his early adherents--he could always rely upon to stick to him closer than a brother, steadfast in faith, clear in counsel, and foremost in fight. He seemed a plain man in those days, of a wonderful talent for business and hundred horse-power of industry, but least of everything affecting cleverness or quickness. 'Honest Brigham Young,' or 'hard-working Brigham Young,' was nearly as much as you would ever hear him called, though he was the almost universal executor and trustee of men's wills and trusteed estates, and a confidential manager of our most intricate church affairs."* * Grant's pamphlet, "Truth about the Mormons." When the Saints found themselves in Salt Lake Valley they had learned something from experience. They could not fail to realize that, distant as they now were from outside interference, union among themselves was an essential to success. The body of the church was soon composed of two elements--those who had constituted the church in the East, and the new members who were pouring in from Europe. Young established his leadership with both of these parties in the early days. There was much to discourage in those days--a soil to cultivate that required irrigation, houses to build where material was scarce, and starvation to fight year after year. Young encouraged everybody by his talk at the church meetings, shared in the manual labor of building houses and cultivating land, and devised means to entertain and encourage those who were disposed to look on their future darkly. No one ever heard him, whatever others might say, doubt the genuineness of Joseph Smith's inspiration and revelations, and he so established his own position as Smith's successor that he secured the devout allegiance of the old flock, without making such business mistakes as weakened Smith's reputation. "I believed," says John D. Lee, one of the most trusted and prominent of the church members almost to the day of his death, "that Brigham Young spoke by the direction of the God of heaven. I would have suffered death rather than have disobeyed any command of his." Said Young's associate in the First Presidency, Heber C. Kimball, "To me the word comes from Brother Brigham as the word of God," and again, "His word is the word of God to his people."* The new-comers from Europe were simply helpless. They were, in the first place, religious enthusiasts, who believed, when they set out on their journey, that they were going to a real Zion. Large numbers of them were indebted to the church for at least a part of their passage money from the day of their arrival. Few of those who had paid their own way brought much cash capital, all depending on the representations about the richness of the valley which had been held out to them. Once, there, they soon realized that all must sustain the same policy if the church was to be a success. They were, too, of that superstitious class which was ready, not only to believe in modern miracles, "signs," and revelations, but actually hungered for such manifestations, and, once accepting membership in the church, they accepted with it the dictation of the head of the church in all things. Secretary Fuller has told me that, after he ascertained the existence of gold near Salt Lake City, he said to an intelligent goldsmith there, "Why do you not look for the gold you need in your business in the mountains?" "Why," was the reply, "if I went to the mountains and found gold, and put it into my pouch, the pouch would be empty when I got back to the city. I know this is so, because Brigham Young has told me so." * Journal of Discourses, VOL IV, p. 47. The extent of the dictatorship which Young prescribed and carried out in all matters, spiritual and commercial, might be questioned if we were not able to follow the various steps taken in establishing his authority, and to illustrate its scope, by the testimony, not of men who suffered from it, but by his own words and those of his closest associates. With a blindness which seems incomprehensible, the sermons, or "discourses," delivered in the early days in Salt Lake City were printed under church authority, and are preserved in the journal of Discourses. The student of this chapter of the church's history can obtain what information he wants by reading the volumes of this Journal. The language used is often coarse, but there is never any difficulty in understanding the speakers. Young referred to his own plain speaking in a discourse on October 6, 1855. He said that he had received advice about bridling his tongue--a wheelbarrow load of such letters from the East, especially on the subject of his attacks on the Gentiles. "Do you know," he asked, "how I feel when I get such communications? I will tell you. I feel just like rubbing their noses with them."* In a discourse on February 17, 1856, he vouchsafed this explanation, "If I were preaching abroad in the world, I should feel myself somewhat obliged, through custom, to adhere to the wishes and feelings of the people in regard to pursuing the thread of any given subject; but here I feel as free as air." ** * Journal of Discourses, Vol. III, p. 48. ** Ibid., p. 211. Mention has already been made of Young's refusal to continue Smith's series of "revelations." In doing this he never admitted for a moment any lack of authority as spokesman for the Almighty. A few illustrations will make clear his position in this matter. Defining his view of his own authority, before the General Conference in Salt Lake City, on April 6, 1850, he said, "It is your privilege and it is mine to receive revelation; and my privilege to dictate to the church." * * Millennial Star, VOL XII, p, 273. When the site of the Temple was consecrated, in 1853, there were many inquiries whether a revelation had been given about its construction. Young said, "If the Lord and all the people want a revelation, I can give one concerning this Temple"; but he did not do so, declaring that a revelation was no more necessary concerning the building of a temple than it was concerning a kitchen or a bedroom.* We must certainly concede to this man a dictator's daring. * Ibid., Vol. XV, p. 391. An early illustration of Young's policy toward all Mormon offenders was given in the case of the so-called "Gladdenites." There were members of the church even in Utah who were ready to revolt when the open announcement of the "revelation" regarding polygamy was made in 1852, and they found a leader in Gladden Bishop, who had had much experience in apostasy, repentance, and readmission.* These men held meetings and made considerable headway, but when the time came for Brigham to exercise his authority he did it. * "This Gladden gave Joseph much trouble; was cut off from the church and taken back and rebaptized nine times."--Ferris, "Utah and the Mormons," p. 326. On Sunday, March 20, 1853, a meeting, orderly in every respect, which the Gladdenites were holding in front of the Council House, was dispersed by the city marshal, and another, called for the next Sunday, was prohibited entirely. Then Alfred Smith, a leading Gladdenite, who had accused Young of robbing him of his property, was arrested and locked up until he gave a promise to discontinue his rebellion. On the 27th of March Young made the Gladdenites the subject of a large part of his discourse in the Tabernacle. What he said is thus stated in the church report of the address:-- "I say to those persons: You must not court persecution here, lest you get so much of it you will not know what to do with it. Do not court persecution. We have known Gladden Bishop for more than twenty years, and know him to be a poor, dirty curse.... I say again, you Gladdenites, do not court persecution, or you will get more than you want, and it will come quicker than you want it. I say to you Bishops, do not allow them to preach in your wards." (After telling of a dream he had had, in which he saw two men creep into the bed where one of his wives was lying, whereupon he took a large bowie knife and cut one of their throats from ear to ear, saying, "Go to hell across lots," he continued:) "I say, rather than that apostates should flourish here I will unsheath my bowie knife and conquer or die." (Great commotion in the congregation, and a simultaneous burst of feeling, assenting to the declaration.) "Now, you nasty apostates, clear out, or judgment will be put to the line and righteousness to the plummet." (Voices generally, "Go it," "go it.") "If you say it is all right, raise your hand." (All hands up.) "Let us call upon the Lord to assist us in this and every good work." * *Journal of Discourses, Vol. I, p. 82. This was the practical end of Gladdenism. Young's dictatorship was quite as broad and determined in things temporal as in things spiritual. He made no concealment of the fact that he was a money-getter, only insisting on his readiness to contribute to the support of church enterprises. The canyons through the mountains which shut in the valley were the source of wood supply for the city, and their control was very valuable. Young brought this matter before the Conference of October 9, 1852, speaking on it at length, and finally putting his own view in the form of a resolution that the canyons be placed in the hands of individuals, who should make good roads through them, and obtain their pay by taking toll at the entrance. After getting the usual unanimous vote on his proposition, he said: "Let the Judges of the County of Great Salt Lake take due notice and govern themselves accordingly.... This is my order for the judges to take due notice of. It does not come from the Governor, but from the President of the church. You will not see any proclamation in the paper to this effect, but it is a mere declaration of the President of the Conference."* The "declaration," of course, had all the effect of a law, and Young got one of the best canyons. * Journal of Discourses, Vol. I, pp. 217, 218. Very early in his rule Young defined his views about the property rights of the Saints. "A man," he declared in the Tabernacle on June 5, 1853, "has no right with property which, according to the laws of the land, legally belongs to him, if he does not want to use it.... When we first came into the valley, the question was asked me if men would ever be allowed to come into this church, and remain in it, and hoard up their property. I say, no." * * Ibid., Vol. I, pp. 252-253 Another view of property rights was thus set forth in his discourse of December 5, 1853:-- "If an Elder has borrowed [a hundred or a thousand dollars from you], and you find he is going to apostatize, then you may tighten the screws on him. But if he is willing to preach the Gospel without purse or scrip, it is none of your business what he does with the money he has borrowed from you." * * Ibid, Vol. I, p. 340. Addressing the people in the trying business year of 1856, when his own creditors were pushing him hard, Young said: "I wish to give you one text to preach upon, 'From this time henceforth do not fret thy gizzard.' I will pay you when I can and not before. Now I hope you will apostatize if you would rather do it."* * Ibid., Vol. III, p. 4. Kimball, in giving Young's order to some seventy men, who had displeased him, to leave the territory, used these words: "When a man is appointed to take a mission, unless he has a just and honorable reason for not going, if he does not go he will be severed from the church. Why? Because you said you were willing to be passive, and, if you are not passive, that lump of clay must be cut off from the church and laid aside, and a lump put on that will be passive." * * Journal of Discourses, Vol. III, p. 242. With this testimony of men inside the church may be placed that of Captain Howard Stansbury, of the United Stated Topographical Engineers, who arrived in the valley in August, 1849, under instructions from the government to make a survey of the lakes of that region. The Mormons thought that it was the intention of the government to divide the land into townships and sections, and to ignore their claim to title by occupation. In his official report, after mentioning his haste to disabuse Young's mind on this point, Captain Stansbury says, "I was induced to pursue this conciliatory course, not only in justice to the government, but also because I knew, from the peculiar organization of this singular community, that, unless the 'President' was fully satisfied that no evil was intended to his people, it would be useless for me to attempt to carry out my instructions." The choice between abject conciliation or open conflict was that which Brigham Young extended to nearly every federal officer who entered Utah during his reign. The Mormons of Utah started in to assert their independence of the government of the United States in every way. The rejection of the constitution of Deseret by Congress did not hinder the elected legislature from meeting and passing laws. The ninth chapter of the "ordinances," as they were called, passed by this legislature (on January 19, 1851) was a charter for Great Salt Lake City. This charter provided for the election of a mayor, four aldermen, nine councillors, and three judges, the first judges to be chosen viva voce, and their successors by the City Council. The appointment of eleven subordinate officers was placed in the Council's hands. The mayor and aldermen were to be the justices of the peace, with a right of appeal to the municipal court, consisting of the same persons sitting together, and from that to the probate court. The first mayor, aldermen, and councillors were appointed by the governor of the State of Deseret. Similar charters were provided for Ogden, Provo City, and other settlements. As soon as Salt Lake City was laid off into wards, Young had a Bishop placed over each of these, and, always under his direction, these Bishops practically controlled local affairs to the date of the city charter. Each Bishop came to be a magistrate of his ward,* and under them in all the settlements all public work was carried on and all revenue collected. The High Council of ten is defined by Tullidge as "a quorum of judges, in equity for the people, at the head of which is the President of the state." * Brigham Young testified in the Tabernacle as to the kind of justice that was meted out in the Bishops' courts. In his sermon of March 6, 1856, he said: "There are men here by the score who do not know their right hands from their left, so far as the principles of justice are concerned. Does our High Council? No, for they will let men throw dirt in their eyes until you cannot find the one hundred millionth part of an ounce of common sense in them. You may go to the Bishops' courts, and what are they? A set of old grannies. They cannot judge a case pending between two old women, to say nothing of a case between man and man." Journal of Discourses, Vol. III, p. 225. These men did not hesitate to attempt a currency of their own. On the arrival of the Mormons in the valley, they first made their exchanges through barter. Paper currency was issued in 1849 and some years later. When gold dust from California appeared in 1849, some of it was coined in Salt Lake City by means of homemade dies and crucibles. The denominations were $2.50, $5, $10, and $20. Some of these coins, made without alloy, were stamped with a bee-hive and eagle on one side, and on the reverse with the motto, "Holiness to the Lord" in the so-called Deseret alphabet. This alphabet was invented after their arrival in Salt Lake Valley, to assist in separating the Mormons from the rest of the nation, its preparation having been intrusted to a committee of the board of regents in 1853. It contained thirty-two characters. A primer and two books of the Mormon Bible were printed in the new characters, the legislature in 1855 having voted $2500 to meet the expense; but the alphabet was never practically used, and no attempt is any longer made to remember it. Early in 1849 the High Council voted that the Kirtland bank-bills (of which a supply must have remained unissued) be put out on a par with gold, and in this they saw a fulfilment of the prophet's declaration that these notes would some day be as good as gold. Another early ordinance passed by the Deseret legislature incorporated "The Church of Jesus Christ of Latter-Day Saints," authorizing the appointment of a trustee in trust to hold and manage all the property of the church, which should be free from tax, and giving the church complete authority to make its own regulations, "provided, however, that each and every act or practice so established, or adopted for law or custom, shall relate to solemnities, sacraments, ceremonies, consecrations, endowments, tithing, marriages, fellowship, or the religious duties of man to his Maker, inasmuch as the doctrines, principles, practices, or performances support virtue and increase morality, and are not inconsistent with or repugnant to the constitution of the United States or of this State, and are founded on the revelations of the Lord." Thus early was the ground taken that the practice of polygamy was a constitutional right. Brigham Young was chosen as the trustee. The second ordinance passed by this legislature incorporated the University of the State of Deseret, at Salt Lake City, to be governed by a chancellor and twelve regents. The earliest non-Mormons to experience the effect of that absolute Mormon rule, the consequences of which the Missourians had feared, were the emigrants who passed through Salt Lake Valley on their way to California after the discovery of gold, or on their way to Oregon. The complaints of the Californians were set forth in a little book, written by one of them, Nelson Slater, and printed in Colona, California, in 1851, under the title, "Fruits of Mormonism." The general complaints were set forth briefly in a petition to Congress containing nearly two hundred and fifty signatures, dated Colona, June 1, 1851, which asked that the territorial government be abrogated, and a military government be established in its place. This petition charged that many emigrants had been murdered by the Mormons when there was a suspicion that they had taken part in the earlier persecutions; that when any members of the Mormon community, becoming dissatisfied, tried to leave, they were pursued and killed; that the Mormons levied a tax of two per cent on the property of emigrants who were compelled to pass a winter among them; that it was nearly impossible for emigrants to obtain justice in the Mormon courts; that the Mormons, high and low, openly expressed treasonable sentiments against the United States government; and that letters of emigrants mailed at Salt Lake City were opened, and in many instances destroyed. Mr. Slater's book furnishes the specifications of these general charges. CHAPTER VII. -- THE "REFORMATION" Young soon had occasion to make practical use of the dictatorial power that he had assumed. The character which those members of the flock who had migrated from Missouri and Illinois had established among their neighbors in those states was not changed simply by their removal to a wilderness all by themselves. They had no longer the old excuse that their misdeeds were reprisals on persecuting enemies, but this did not save them from the temptation to exercise their natural propensities. Again we shall take only the highest Mormon testimony on this subject. One of the first sins for which Young openly reproved his congregation was profane swearing. He brought this matter pointedly to their attention in an address to the Conference of October 9, 1852, when he said: "You Elders of Israel will go into the canyons, and curse and swear--damn and curse your oxen, and swear by Him who created you. I am telling the truth. Yes, you rip and curse and swear as bad as any pirates ever did."* * Journal of Discourses, Vol. I, p. 211. Possibly the church authorities could have overlooked the swearing, but a matter which gave them more distress was the insecurity of property. This became so great an annoyance that Young spoke out plainly on the subject, and he did not attempt to place the responsibility outside of his own people. A few citations will illustrate this. In an address in the Tabernacle on June 5, 1853, noticing complaints about the stealing and rebranding of cattle, he said: "I will propose a plan to stop the stealing of cattle in coming time, and it is this--let those who have cattle on hand join in a company, and fence in about fifty thousand acres of land, and so keep on fencing until all the vacant land is substantially enclosed. Some persons will perhaps say, 'I do not know how good or how high a fence it will be necessary to build to keep thieves out.' I do not know either, except you build one that will keep out the devil."* On another occasion, with a personal grievance to air, he said in the Tabernacle: "I have gone to work and made roads to get wood, and have not been able to get it. I have cut it down and piled it up, and still have not got it. I wonder if anybody else can say so. Have any of you piled up your wood, and, when you have gone back, could not find it? Some stories could be told of this kind that would make professional thieves ashamed."** * Journal of Discourses, Vol. I, p. 252. ** Ibid., Vol. I, p. 213. Young made no concealment of the fact that men high in the councils of the church were among the peculators. In his discourse of June 15, 1856, he said: "I have proof ready to show that Bishops have taken in thousands of pounds in weight of tithing which they have never reported to the General Tithing Office. We have documents to show that Bishops have taken in hundreds of bushels of wheat, and only a small portion of it has come into the General Tithing Office. They stole it to let their friends speculate upon."* * Ibid., Vol. III, p. 342. The new-comers from Europe also received his attention. Referring to unkept promises of speedy repayment by assisted immigrants of advances made to them, Young said, in 1855: "And what will they do when they get here? Steal our wagons, and go off with them to Canada, and try to steal the bake-kettles, frying-pans, tents, and wagon-covers; and will borrow the oxen and run away with them, if you do not watch them closely. Do they all do this? No, but many of them will try to do it."* And again, a month later: "What previous characters some of you had in Wales, in England, in Scotland, and perhaps in Ireland. Do not be scared if it is proven against some one in the Bishop's court that you did steal the poles from your neighbor's garden fence. If it is proven that you have been to some person's wood pile and stolen wood, don't be frightened, for if you will steal it must be made manifest." ** J. M. Grant was quite as plain spoken. In an address in the bowery in Salt Lake City in September, 1856, he declared that "you can scarcely find a place in this city that is not full of filth and abominations."*** * Ibid., Vol. III, p. 3. ** Ibid., Vol. III, p. 49. *** Ibid., Vol. IV, p. 51. Young's denunciations were not quietly accepted, but protests and threats were alike wasted upon him. Referring to complaints of some of the flock that his denunciation was more than they could bear, he replied, "But you have got to bear it, and, if you will not, make up your minds to go to hell at once and have done with it." * On another occasion he said, "You need, figuratively, to have it rain pitchforks, tines downward, from this pulpit, Sunday after Sunday." On another occasion, alluding to letters he had received, warning him against attacking men's characters, he said, "When such epistles come to me, I feel like saying, I ask no advice of you nor of all your clan this side of hell."** * Journal of Discourses, Vol. III, p. 49. ** Ibid, p. 50. When mere denunciation did not reform his followers, Young became still plainer in his language, and began to explain to them the latitude which the church proposed to take in applying punishment. In a remarkable sermon on October 6, 1855, on the "stealing, lying, deceiving, wickedness, and covetousness" of the elders in Israel, he spoke as follows:-- "Live on here, then, you poor miserable curses, until the time of retribution, when your heads will have to be severed from your bodies. Just let the Lord Almighty say, Lay judgment to the line and righteousness to the plummet,* and the time of thieves is short in this community. What do you suppose they would say in old Massachusetts should they hear that the Latter-day Saints had received a revelation or commandment to 'lay judgment to the line and righteousness to the plummet'? What would they say in old Connecticut? They would raise a universal howl of, 'How wicked the Mormons are. They are killing the evil doers who are among them. Why, I hear that they kill the wicked away up yonder in Utah.'... What do I care for the wrath of man? No more than I do for the chickens that run in my door yard. I am here to teach the ways of the Lord, and lead men to life everlasting; but if they have not a mind to go there, I wish them to keep out of my path."** * These words, from Isaiah xxviii. 17, are constantly used by Young to denote the extreme punishment which the church might inflict on any offender. ** Journal of Discourses, Vol. III, p. 50. From this time Young and his closest associates seemed to make no concealment of their intention to take the lives of any persons whom they considered offenders. One or two more citations from his discourses may be made to sustain this statement. On February 24, 1856, he declared, "I am not afraid of all hell, nor of all the world, in laying judgment to the line when the Lord says so."* In the following month he told his congregation: "The time is coming when justice will be laid to the line and righteousness to the plummet; when we shall take the old broadsword and ask, Are you for God? And if you are not heartily on the Lord's side, you will be hewn down."** Heber C. Kimball was equally plain spoken. A year earlier he had said in the Tabernacle: "If a man rebels, I will tell him of it, and if he resents a timely warning, HE IS UNWISE.... I have never yet shed man's blood, and I pray to God that I never may, unless it is actually necessary."*** Sultans and doges have freely used assassination as a weapon, but it seems to have remained for the Mormon church under Brigham Young to declare openly its intention to make whatever it might call church apostasy subject to capital punishment. *Journal of Discourses, Vol. III, p. 241. ** Ibid., p. 266. *** Ibid., pp, 163-164. Out of the lawless condition of the Mormon flock, as we have thus seen it pictured, and out of this radical view of the proper punishment of offenders, resulted, in 1856, that remarkable movement still known in Mormondon as "The Reformation "--a movement that has been characterized by one writer as "a reign of lust and fanatical fury unequalled since the Dark Ages," and by another as "a fanaticism at once blind, dangerous, and terrible." During its continuance the religious zealot, the amorous priest, the jealous lover, the man covetous of worldly goods, and the framers of the church policy, from acknowledged Apostle to secret Danite, all had their own way. "Were I counsel for a Mormon on trial for a crime committed at the time under consideration, I should plead wholesale insanity," said J. H. Beadle. It was during this period that that system was perfected under which the life of no man,--or company of men,--against whom the wrath of the church was directed, was of any value; no household was safe from the lust of any aged elder; no person once in the valley could leave it alive against the church's consent. The active agent in starting "The Reformation" was the inventor of "blood atonement," Jedediah M. Grant.* That his censure of a Bishop and his counsellors at Kayesville was the actual origin of the movement, as has been stated,** cannot be accepted as proven, in view of the preparation made for the era of blood, as indicated in the church discourses. Lieutenant Gunnison, for whom the Mormons in later years always asserted their friendship, writing concerning his observations as early as 1852, said:-- * A correspondent of the New York Times at this date described Grant as "a tall, thin, repulsive-looking man, of acute, vigorous intellect, a thorough-paced scoundrel, and the most essential blackguard in the pulpit. He was sometimes called Brigham's sledge hammer." ** "Rocky Mountain Saints," p. 293. "Witnesses are seldom put on oath in the lower courts, and there is nothing known of the 'law's delay,' and the quibbles whereby the ends of truth and justice may be defeated. But they have a criminal code called 'The Laws of the Lord,' which has been given by revelation and not promulgated, the people not being able quite to bear it, or the organization still too imperfect. It is to be put in force, however, before long, and when in vogue, all grave crimes will be punished and atoned for by cutting off the head of the offender. This regulation arises from the fact that without shedding of blood there is no remission."* * "History of the Mormons," Book 1, Chapter X. Gunnison's statement furnishes indisputable proof that this legal system was so generally talked of some four years before it was put in force that it came to the ears of a non-Mormon temporary resident. After the condemnation of the Kayesville offenders and their rebaptism, the next move was the appointment of missionaries to hold services in every ward, and the sending out of what were really confessors, appointed for every block, to inquire of all--young and old--concerning the most intimate details of their lives. The printed catechism given to these confessors was so indelicate that it was suppressed in later years. These prying inquisitors found opportunity to gain information for their superiors about any persons suspected of disloyalty, and one use they made of their visitations was to urge the younger sisters to be married to the older men, as a readier means of salvation than union with men of their own age. That there was opposition to this espionage is shown by some remarks of H. C. Kimball in the Tabernacle, in March, 1856, when he said: "I have heard some individuals saying that, if the Bishops came into their houses and opened their cupboards, they would split their heads open. THAT WOULD NOT BE A WISE OR SAFE OPERATION." * * Journal of Discourses, Vol. III, p. 271. Some of the information secured by the church confessional was embarrassing to the leaders. At a meeting of male members in Social Hall, Young, Grant, and others denounced the sinners in scathing terms, Young ending his remarks by saying, "All you who have been guilty of committing adultery, stand up." At once more than three-quarters of those present arose.* For such confessors a way of repentance was provided through rebaptism, but the secretly accused had no such avenue opened to them. * "A leading Bishop in Salt Lake City stated to the author that Brigham was as much appalled at this sight as was Macbeth when he beheld the woods of Birnam marching on to Dunsinane. A Bishop arose and asked if there were not some misunderstanding among the brethren concerning the question. He thought that perhaps the elders understood Brigham's inquiry to apply to their conduct before they had thrown off the works of the devil and embraced Mormonism; but upon Brigham reiterating that it was the adultery committed since they had entered the church, the brethren to a man still stood up:"--"Rocky Mountain Saints," p. 296. One of the first victims of the reformers was H. J. Jarvis, a reputable merchant of Salt Lake City. He was dragged over his counter one evening and thrown into the street by men who then robbed his store and defiled his household goods, giving him as the cause of the visitation the explanation that he had spoken evil of the authorities, and had invited Gentiles to supper. His two wives could not secure even a hearing from Young in his behalf.* This, however, was a minor incident. * "Rocky Mountain Saints;" p. 297. That Young's rule should be objected to by some members of the church was inevitable. There were men in the valley at that early day who would rebel against such a dictatorship under any name; others--men of means--who were alarmed by the declarations about property rights, and others to whom the announcement concerning polygamy was repugnant. When such persons gave expression to their discontent, they angered the church officers; when they indicated their purpose to leave the valley, they alarmed them. Anything like an exodus of the flock would have broken up all of Young's plans, and have undone the scheme of immigration that had cost so much time and money. Accordingly, when this movement for "reform" began, the church let it be known that any desertion of the flock would be considered the worst form of apostasy, and that the deserter must take the consequences. To quote Brigham Young's own words: "The moment a person decides to leave this people, he is cut off from every object that is desirable for time and eternity. Every possession and object of affection will be taken from those who forsake the truth, and their identity and existence will eventually cease."* * Journal of Discourses, Vol. IV, p. 31. The almost unbreakable hedge that surrounded the inhabitants of the valley at this time, under the system of church espionage, has formed a subject for the novelist, and has seemed to many persons, as described, a probable exaggeration. But, while Young did not narrate in his pulpit the tales of blood which his instructions gave rise to, there is testimony concerning them which leaves no reasonable doubt of their truthfulness. CHAPTER VIII. -- SOME CHURCH-INSPIRED MURDERS The murders committed during the "Reformation" which attracted most attention, both because of the parties concerned, the effort made by a United States judge to convict the guilty, and the confessions of the latter subsequently obtained, have been known as the Parrish, or Springville, murders. The facts concerning them may be stated fairly as follows:-- William R. Parrish was one of the most outspoken champions of the Twelve when the controversy with Rigdon occurred at Nauvoo after Smith's death, and he accompanied the fugitives to Salt Lake Valley. One evening, early in March, 1857, a Bishop named Johnson (husband of ten wives), with two companions, called at Parrish's house in Springville, and put to him some of the questions which the inquisitors of the day were wont to ask--if he prayed, something about his future plans, etc. It had been rumored that Parrish's devotion to the church had cooled, and that he was planning to move with his family--a wife and six children--to California; and at a meeting in Bishop Johnson's council house a letter had been read from Brigham Young directing them to ascertain the intention of certain "suspicious characters in the neighborhood,"* and if they should make a break and, being pursued, which he required, he 'would be sorry to hear a favorable report; but the better way is to lock the stable door before the horse is stolen.' This letter was over Brigham's signature.** This letter was the real cause of the Bishop's visit to Parrish. At a meeting about a week later, A. Durfee and G. Potter were deputed to find out when the Parrishes proposed to leave the territory. Accordingly, Durfee got employment with Parrish, and both of them gave him the idea that they sympathized with his desire to depart. One morning, about a week later, Parrish discovered that his horses had been stolen, and efforts to recover them were fruitless. * "There had been public preaching in Springville to the effect that no Apostles would be allowed to leave; if they did, hog-holes in the fences would be stopped up with them. I heard these sermons."--Affidavit of Mrs. Parrish; appendix to "Speech of Hon. John Cradlebaugh". ** Confession of J. M. Stewart, one of the Bishop's counsellors and precinct magistrate. Meanwhile, Parrish, unsuspicious of Potter and Durfee,* was telling them of his continued plans to escape, how constantly his house was watched, and how difficult it was for him to get out the few articles required for the trip. Finally, at Parrish's suggestion, it was arranged that he and Durfee should walk out of the village in the daytime, as the method best calculated to allay suspicion. * Durfee's confession, appendix to Cradlebaugh's speech. They carried out this plan, and when they got to a stream called Dry Creek, Parrish asked Durfee to go back to the house and bring his two sons, Beason and Orrin, to join him. When Durfee returned to the house, at about sunset, he found Potter there, and Potter set off at once for the meeting-place, ostensibly to carry some of the articles needed for the journey. Potter met Parrish where he was waiting for Durfee's return, and they walked down a lane to a fence corner, where a Mormon named William Bird was lying, armed with a gun. Here occurred what might be called an illustration of "poetic justice." In the twilight, Bird mistook his victim, and fired, killing Potter. As Bird rose and stepped forward, Parrish asked if it was he who had fired the unexpected shot. For a reply Bird drew a knife, clenched with Parrish, and, as he afterward expressed it, "worked the best he could in stabbing him." He "worked" so well that, as afterward described by one of the men concerned in the plot,* the old man was cut all over, fifteen times in the back, as well as in the left side, the arms, and the hands. But Bird knew that his task was not completed, and, as soon as the murder of the elder Parrish was accomplished, taking his own and Potter's gun, he again concealed himself in the fence corner, awaiting the appearance of the Parrish boys. They soon came up in company with Durfee, and Bird fired at Beason with so good aim that he dropped dead at once. Turning the weapon on Orrin, the first cap snapped, but he tried again and put a ball through Orrin's cartridge box. The lad then ran and found refuge in the house of an uncle. * Affidavit of J. Bartholemew before Judge Cradlebaugh. The outcome of this crime? The arrest of ORRIN and Durfee as the murderers by a Mormon officer; a farcical hearing by a coroner's jury, with a verdict of assassins unknown; distrusted participants in the crime themselves the object of the Mormon spies and would-be assassins; the robbery of a neighbor who dared to condemn the crime; a vain appeal by Mrs. Parrish to Brigham Young, who told her he "would have stopped it had he known anything about it," and who, when she persisted in seeking another interview, had her advised to "drop it," and a failure by the widow to secure even the stolen horses. "The wife of Mr. Parrish told me," said Judge Cradlebaugh, when he charged the jury concerning this case, "that since then at times she had lived on bread and water, and still there are persons in this community riding about on those horses." The effort to have the men concerned in this and similar crimes convicted, forms a part of the history of Judge Cradlebaugh's judicial career after the "Mormon War," but it failed. When the grand jury would not bring in indictments, he issued bench warrants for the arrest of the accused, and sent the United States marshal, sustained by a military posse, to serve the papers. It was thus that the affidavits and confessions cited were obtained. Then followed a stampede among the residents of the Springville neighborhood, as the judge explained in his subsequent speech, in Congress, the church officials and civil officers being prominent in the flight, and, when their houses were reached, they were occupied only by many wives and many children. "I am justified," he told the House of Representatives, "in charging that the Mormons are guilty, and that the Mormon church is guilty, of the crimes, of murder and robbery, as taught in their books of faith."* * "I say as a fact that there was no escape for any one that the leaders of the church in southern Utah selected as a victim.... It was a rare thing for a man to escape from the territory with all his property until after the Pacific Railroad was built through Utah."--LEE, "Mormonism Unveiled," pp. 275, 287. Charles Nordhoff, in a Utah letter to the New York Evening Post in May, 1871, said: "A friend said to me this afternoon, 'I saw a great change in Salt Lake since I was there three years ago. The place is free; the people no longer speak in whispers. Three years ago it was unsafe to speak aloud in Salt Lake City about Mormonism, and you were warned to be cautious.'" Another of the murders under this dispensation, which Judge Cradlebaugh mentioned as "peculiarly and shockingly prominent," was that of the Aikin party, in the spring of 1857. This party, consisting of six men, started east from San Francisco in May, 1857, and, falling in with a Mormon train, joined them for protection against the Indians. When they got to a safer neighborhood, the Californians pushed on ahead. Arriving in Kayesville, twenty-five miles north of Salt Lake City, they were at once arrested as federal spies, and their animals (they had an outfit worth in all, about $25,000) were put into the public corral. When their Mormon fellow-travellers arrived, they scouted the idea that the men even knew of an impending "war," and the party were told that they would be sent out of the territory. But before they started, a council, held at the call of a Bishop in Salt Lake City, decided on their death. Four of the party were attacked in camp by their escort while asleep; two were killed at once, and two who escaped temporarily were shot while, as they supposed, being escorted back to Salt Lake City. The two others were attacked by O. P. Rockwell and some associates near the city; one was killed outright, and the other escaped, wounded, and was shot the next day while under the escort of "Bill" Hickman, and, according to the latter, by Young's order. * * Brigham's "Destroying Angel," p. 128. A story of the escape of one man from the valley, notwithstanding elaborate plans to prevent his doing so, has been preserved, not in the testimony of repentant participants in his persecution, but in his own words.* * Leavenworth, Kansas, letter to New York Times, published May 1, 1858. Frederick Loba was a prosperous resident of Lausanne, Switzerland, where for some years he had been introducing a new principle in gas manufacture, when, in 1853, some friends called his attention to the Mormons' professions and promises. Loba was induced to believe that all mankind who did not gather in Great Salt Lake Valley would be given over to destruction, and that, not only would his soul be saved by moving there, but that his business opportunities would be greatly advanced. Accordingly he gave up the direction of the gas works at Lausanne, and reached St. Louis in December, 1853, with about $8000 worth of property. There he was made temporary president of a Mormon church, and there he got his first bad impression of the Mormon brotherhood. On the way to Utah his wife died of cholera, leaving six children, from six to twelve years old. Welcomed as all men with property were, he was made Professor of Chemistry in the University, and soon learned many of the church secrets. "These," to quote his own words, "opened my eyes at once, and I saw at a glance the terrible position in which I was placed. I now found myself in the midst of a wicked and degraded people, shut up in the midst of the mountains, with a large family, and deprived of all resources with which to extricate myself. The conviction had been forced upon my mind that Brigham himself was at the bottom of all the clandestine assassinations, plundering of trains, and robbing of mails." The manner, too, in which polygamy was practised aroused his intense disgust. He married as his second wife an English woman, and his family relations were pleasant; but the church officers were distrustful of him. He was again and again urged to marry more wives, being assured that with less than three he could not rise to a high place in the church. "This neglect on my part," he explained, "and certain remarks that I made with respect to Brigham's friends, determined the prophet to order my private execution, as I am able to prove by honest and competent witnesses." Loba adopted every precaution for his own safety, night and day. Then came the news of the Parrish murders, and there was so much alarm among the people that there was talk of the departure of a great many of the dissatisfied. To check this, when the plain threats made in the Tabernacle did not avail, Young had a band of four hundred organized under the name of "Wolf Hunters" (borrowed from their old Hancock County neighbors), whose duty it was to see that "the wolves" did not stray abroad. Loba now communicated his fears to his wife, and found that she also realized the danger of their position, and was ready to advise the risk of flight. The plan, as finally decided on, was that they two should start alone on April 1, leaving the children in care of the wife's mother and brother, the latter a recent comer not yet initiated in the church mysteries. At ten o'clock on the appointed night Loba and his wife--the latter dressed in men's clothes--stole out of their house. Their outfit consisted of one blanket, twelve pounds of crackers, a little tea and sugar, a double-barrelled gun, a sword, and a compass. They were without horses, and their route compelled them to travel the main road for twenty-five miles before they reached the mountains, amid which they hoped to baffle pursuit. They were fortunate enough to gain the mountains without detention. There they laid their course, not with a view to taking the easiest or most direct route, but one so far up the mountain sides that pursuit by horsemen would be impossible. This entailed great suffering. The nights were so cold that sometimes they feared to sleep. Add to this the necessity of wading through creeks in ice-cold water, and it is easy to understand that Loba had difficulty to prevent his companion from yielding to despair. Their objective point was Greene River (170 miles from Salt Lake City by road, but probably almost 300 by the route taken), where they expected to find Indians on whose mercy they would throw themselves. Two days before that river was reached they ate the last of their food, and they kept from freezing at night by getting some sage wood from underneath the snow, and using Loba's pocket journal for kindling. Mrs. Loba had to be carried the whole of the last six miles, but this effort brought them to a camp of Snake Indians, among whom were some Canadian traders, and there they received a kindly welcome. News of their escape reached Salt Lake City, and Surveyor General Burr sent them the necessary supplies and a guide to conduct them to Fort Laramie, where, a month later, all the rest of the family joined them, in good health, but entirely destitute. They then learned that, as soon as their flight was discovered, the church authorities sent out horsemen in every direction to intercept them, but their route over the mountains proved their preservation.* * Referring to the frequent Mormon declarations that there were fewer deeds of violence in Utah than in other pioneer settlements of equal population, the Salt Lake Tribune of January 25, 1876, said: "It is estimated that no less than 600 murders have been committed by the Mormons, in nearly every case at the instigation of their priestly leaders, during the occupation of the territory. Giving a mean average of 50,000 persons professing that faith in Utah, we have a murder committed every year to every 2500 of population. The same ratio of crime extended to the population of the United States would give 16,000 murders every year." The Messenger, the organ of the Reorganized Church in Salt Lake City, said in November, 1875: "While laying the waste pipes in front of the residence of Brigham Young recently the skeleton of a man--a white man--was dug up. A similar discovery was made last winter in digging a cellar in this city. What can have been the necessity of these secret burials, without coffins, in such places?" CHAPTER IX. -- BLOOD ATONEMENT As early as 1853 intimations of the doctrine that an offending member might be put out of the way were given from the Tabernacle pulpit. Orson Hyde, on April 9 of that year, spoke, in the form of a parable, of the fate of a wolf that a shepherd discovered in his flock of sheep, saying that, if let alone, he would go off and tell the other wolves, and they would come in; "whereas, if the first should meet with his just deserts, he could not go back and tell the rest of his hungry tribe to come and feast themselves on the flock. If you say the priesthood, or authorities of the church here, are the shepherd, and the church is the flock, you can make your own application of this figure." In September, 1856, there was a notable service in the bowery in Salt Lake City at which several addresses were made. Heber C. Kimball urged repentance, and told the people that Brigham Young's word was "the word of God to this people." Then Jedediah M. Grant first gave open utterance to a doctrine that has given the Saints, in late years, much trouble to explain, and the carrying out of which in Brigham Young's days has required many a Mormon denial. This is, what has been called in Utah the doctrine of "blood atonement," and what in reality was the doctrine of human sacrifice. Grant declared that some persons who had received the priesthood committed adultery and other abominations, "get drunk, and wallow in the mire and filth." "I say," he continued, "there are men and women that I would advise to go to the President immediately, and ask him to appoint a committee to attend to their case; and then let a place be selected, and let that committee shed their blood. We have those amongst us that are full of all manner of abominations; those who need to have their blood shed, for water will not do; their sins are too deep for that."* He explained that he was only preaching the doctrine of St. Paul, and continued: "I would ask how many covenant breakers there are in this city and in this kingdom. I believe that there are a great many; and if they are covenant breakers, we need a place designated where we can shed their blood.... If any of you ask, Do I mean you, I answer yes. If any woman asks, Do I mean her, I answer yes.... We have been trying long enough with these people, and I go in for letting the sword of the Almighty be unsheathed, not only in word, but in deed."** * Elder C. W. Penrose made an explanation of the view taken by the church at that time, in an address in Salt Lake City on October 12, 1884, that was published in a pamphlet entitled "Blood Atonement as taught by Leading Elders." This was deemed necessary to meet the criticisms of this doctrine. He pleaded misrepresentation of the Saints' position, and defined it as resting on Christ's atonement, and on the belief that that atonement would suffice only for those who have fellowship with Him. He quoted St. Paul as authority for the necessity of blood shedding (Hebrews ix. 22), and Matthew xii. 31, 32, and Hebrews x. 26, to show that there are sins, like blasphemy against the Holy Ghost, which will not be forgiven through the shedding of Christ's blood. He also quoted 1 John v. 16 as showing that the apostle and Brigham Young were in agreement concerning "sins unto death," just as Young and the apostle agreed about delivering men unto Satan that their spirits might be saved through the destruction of their flesh (1 Corinthians v. 5). Having justified the teaching to his satisfaction, he proceeded to challenge proof that any one had ever paid the penalty, coupling with this a denial of the existence of Danites. Elder Hyde, in his "Mormonism," says (p. 179): "There are several men now living in Utah whose lives are forfeited by Mormon law, but spared for a little time by Mormon policy. They are certain to be killed, and they know it. They are only allowed to live while they add weight and influence to Mormonism, and, although abundant opportunities are given them for escape, they prefer to remain. So strongly are they infatuated with their religion that they think their salvation depends on their continued obedience, and their 'blood being shed by the servants of God.' Adultery is punished by death, and it is taught, unless the adulterer's blood be shed, he can have no remission for this sin. Believing this firmly, there are men who have confessed this crime to Brigham, and asked him to have them killed. Their superstitious fears make life a burden to them, and they would commit suicide were not that also a crime." ** Journal of Discourses, Vol. IV, pp. 49, 50. Brigham Young, who followed Grant, said that he would explain how judgment would be "laid to the line." "There are sins," he explained, "that men commit, for which they cannot receive forgiveness in this world nor in that which is to come; and, if they had their eyes open to see their true condition, they would be perfectly willing to have their blood spilt upon the ground, that the smoke thereof might ascend to heaven for their sins...I know, when you hear my brethren telling about cutting people off from the earth, that you consider it a strong doctrine; but it is to save them, not to destroy them." That these were not the mere expressions of a sudden impulse is shown by the fact that Young expounded this doctrine at even greater length a year later. Explaining what Christ meant by loving our neighbors as ourselves, he said: "Will you love your brothers and sisters likewise when they have committed a sin that cannot be atoned for without the shedding of blood? Will you love that man or woman well enough to shed their blood? That is what Jesus Christ meant.... I have seen scores and hundreds of people for whom there would have been a chance (in the last resurrection there will be) if their lives had been taken, and their blood spilled on the ground as a smoking incense to the Almighty, but who are now angels to the devil."* * Journal of Discourses, Vol. IV, pp. 219, 220. Stenhouse relates, as one of the "few notable cases that have properly illustrated the blood atonement doctrine," that one of the wives of an elder who was sent on a mission broke her marriage vows during his absence. On his return, during the height of the "Reformation," she was told that "she could not reach the circle of the gods and goddesses unless her blood was shed," and she consented to accept the punishment. Seating herself, therefore, on her husband's knee, she gave him a last kiss, and he then drew a knife across her throat. "That kind and loving husband still lives near Salt Lake City (1874), and preaches occasionally with great zeal."* * "Rocky Mountain Saints," p. 470. John D. Lee, who says that this doctrine was "justified by all the people," gives full particulars of another instance. Among the Danish converts in Utah was Rosmos Anderson, whose wife had been a widow with a grown daughter. Anderson desired to marry his step-daughter also, and she was quite willing; but a member of the Bishop's council wanted the girl for his wife, and he was influential enough to prevent Anderson from getting the necessary consent from the head of the church. Knowing the professed horror of the church toward the crime of adultery, Anderson and the young woman, at one of the meetings during the "Reformation," confessed their guilt of that crime, thinking that in this way they would secure permission to marry. But, while they were admitted to rebaptism on their confession, the coveted permit was not issued and they were notified that to offend would be to incur death. Such a charge was very soon laid against Anderson (not against the girl), and the same council, without hearing him, decided that he must die. Anderson was so firm in the Mormon faith that he made no remonstrance, simply asking half a day for preparation. His wife provided clean clothes for the sacrifice, and his executioners dug his grave. At midnight they called for him, and, taking him to the place, allowed him to kneel by the grave and pray. Then they cut his throat, "and held him so that his blood ran into the grave." His wife, obeying instructions, announced that he had gone to California.* * "Mormonism Unveiled," p. 282. As an illustration of the opportunity which these times gave a polygamous priesthood to indulge their tastes, may be told the story of "the affair at San Pete." Bishop Warren Snow of Manti, San Pete County, although the husband of several wives, desired to add to his list a good-looking young woman in that town When he proposed to her, she declined the honor, informing him that she was engaged to a younger man. The Bishop argued with her on the ground of her duty, offering to have her lover sent on a mission, but in vain. When even the girl's parents failed to gain her consent, Snow directed the local church authorities to command the young man to give her up. Finding him equally obstinate, he was one evening summoned to attend a meeting where only trusted members were present. Suddenly the lights were put out, he was beaten and tied to a bench, and Bishop Snow himself castrated him with a bowie knife. In this condition he was left to crawl to some haystacks, where he lay until discovered "The young man regained his health," says Lee, "but has been an idiot or quiet lunatic ever since, and is well known by hundreds of Mormons or Gentiles in Utah."* And the Bishop married the girl. Lee gives Young credit for being very "mad" when he learned of this incident, but the Bishop was not even deposed.** * Ibid., p. 285. ** Stenhouse quotes the following as showing that the San Pete outrage was scarcely concealed by the Mormon authorities: "I was at a Sunday meeting, in the spring of 1857, in Provo, when the news of the San Pete incident was referred to by the presiding Bishop, Blackburn. Some men in Provo had rebelled against authority in some trivial matter, and Blackburn shouted in his Sunday meeting--a mixed congregation of all ages and both sexes: 'I want the people of Provo to understand that the boys in Provo can use the knife as well as the boys in San Pete. Boys, get your knives ready.'" "Rocky Mountain Saints," p. 302. CHAPTER X. -- THE TERRITORIAL GOVERNMENT--JUDGE BROCCHUS'S EXPERIENCE In March, 1851, the two houses of the legislature of Deseret, sitting together, adopted resolutions "cheerfully and cordially" accepting the law providing a territorial government for Utah, and tendering Union Square in Salt Lake City as a site for the government buildings. The first territorial election was held on August 4, and the legislative assembly then elected held its first meeting on September 22. An act was at once passed continuing in force the laws passed by the legislature of Deseret (an unauthorized body) not in conflict with the territorial law, and locating the capital in the Pauvan Valley, where the town was afterward named Fillmore* and the county Millard, in honor of the President. * Only one session of the legislature was held at Fillmore (December, 1855). The lawmakers afterward met there, but only to adjourn to Salt Lake City. The federal law, establishing the territory, provided that the governor, secretary, chief justice and two associate justices of the Supreme Court, the attorney general, or state's attorney, and marshal should be appointed by the President of the United States. President Fillmore on September 22, 1850, filled these places as follows: governor, Brigham Young; secretary, B. D. Harris of Vermont; chief justice, Joseph Buffington of Pennsylvania; associate justices, Perry E. Brocchus and Zerubbabel Snow; attorney general, Seth M. Blair of Utah; marshal, J. L. Heywood of Utah, Young, Snow, Blair, and Heywood being Mormons. L. G. Brandebury was later appointed chief justice, Mr. Buffington declining that office. The selection of Brigham Young as governor made him, in addition to his church offices, ex-officio commander-in-chief of the militia and superintendent of Indian affairs, the latter giving him a salary of $1000 a year in addition to his salary of $1500 as governor. Had the character of the Mormon church government been understood by President Fillmore, it does not seem possible that he would, by Young's appointment, have so completely united the civil and religious authority of the territory in one man; or, if he had had any comprehension of Young's personal characteristics, it is fair to conclude that the appointment would not have been made. The voice which the President listened to in the matter was that of that adroit Mormon agent, Colonel Thomas L. Kane. Kane's part in the business came out after these appointments were announced, and after the Buffalo (New York) Courier had printed a communication attacking Young's character on the ground of his record both in Illinois and Utah. President Fillmore sent these charges to Kane (on July 4, 1851) with a letter in which he said, "You will recollect that I relied much upon you for the moral character of Mr. Young," and asking him to "truly state whether these charges against the moral character of Governor Young are true." Kane sent two letters in reply, dated July 11. In a short open one he said: "I reiterate without reserve the statement of his excellent capacity, energy, and integrity, which I made you prior to the appointment. I am willing to say that I VOLUNTEERED to communicate to you the facts by which I was convinced of his patriotism and devotion to the Union. I made no qualification when I assured you of his irreproachable moral character, because I was able to speak of this from my own intimate personal knowledge." The second letter, marked "personal," went into these matters much more in detail. It declared that the tax levied by Young on non-Mormons who sold goods in Salt Lake City was a liquor tax, creditable to Mormon temperance principles. Had the President consulted the report of the debate on Babbitt's admission as a Delegate, he would have discovered that this was falsehood number one. The charges against Young while in Illinois, including counterfeiting, Kane swept aside as "a mere rehash of old libels," and he cited the Battalion as an illustration of Mormon patriotism. The extent to which he could go in falsifying in Young's behalf is illustrated, however, most pointedly in what he had to say regarding the charge of polygamy: "The remaining charge connects itself with that unmixed outrage, the spiritual wife story; which was fastened on the Mormons by a poor ribald scamp whom, though the sole surviving brother and representative of their Jo. Smith, they were literally forced to excommunicate for licentiousness, and who therefore revenged himself by editing confessions and disclosures of savor to please the public that peruses novels in yellow paper covers."* In regard to William Smith, the fact was that he opposed polygamy both before and after his expulsion from the church. Kane's stay among the Mormons on the Missouri must have acquainted him with the practically open practice of polygamy at that time. His entire correspondence with Fillmore stamps him as a man whose word could be accepted on no subject. It would have been well if President Buchanan had availed himself of the existence of these letters. Fillmore stated in later years that at that time neither he nor the Senate knew that polygamy was an accepted Mormon doctrine. * For correspondence in full, see Millennial Star, Vol. XIII, pp. 341-344. Young took the oath of office as governor in February, 1851. The non-Mormon federal officers arrived in June and July following, and with them came Babbitt, bringing $20,000 which had been appropriated by Congress for a state-house, and J. M. Bernhisel, the first territorial Delegate to Congress, with a library purchased by him in the East for which Congress had provided. The arrival of the Gentile officers gave a speedy opportunity to test the temper of the church in regard to any interference with, or even discussion of, their "peculiar" institutions or Young's authority. Their first welcome was cordial, with balls and dinners at the Bath House at the Hot Springs at which, for their special benefit, says a local historian, was served "champagne wine from the grocery," with home-brewed porter and ale for the rest. When Judge Brocchus reached Salt Lake City, his two non-Mormon associates had been there long enough to form an opinion of the Mormon population and of the aims of the leading church officers. They soon concluded that "no man else could govern them against Brigham Young's influence, without a military force,"* and they heard many expressions, public and private, indicating the contempt in which the federal government was held. The anniversary of the arrival of the pioneers, July 24, was always celebrated with much ceremony, and that year the principal addresses were made by "General" D. H. Wells and Brigham Young. Some of the new officers occupied seats on the platform. Wells attacked the government for "requiring" the Battalion to enlist. Young paid especial attention to President Taylor, who had recently died, and whose course toward the Mormons did not please them, closing this part of his remarks with the declaration, "but Zachary Taylor is dead and in hell, and I am glad of it," adding, "and I prophesy in the name of Jesus Christ, by the power of the priesthood that's upon me, that any President of the United States who lifts his finger against this people, shall die an untimely death, and go to hell." * Report of the three officers to President Fillmore, Ex. Doc. No. 25, 1st Session, 32d Congress. Judge Brocchus had been commissioned by the Washington Monument Association to ask the people of the territory for a block of stone for that structure, and, on signifying a desire to make known his commission, he was invited to do so at the General Conference to be held on September 7 and 8. The judge thought that, with the life of Washington as a text, he could read these people a lesson on their duty toward the government, and could correct some of the impressions under which they rested. The idea itself only showed how little he understood anything pertaining to Mormonism. There was no newspaper in Salt Lake City in that time, and for a report of the judge's address and of Brigham Young's reply, we must rely on the report of the three federal officers to President Fillmore, on a letter from Judge Brocchus printed in the East, and on three letters on the subject addressed to the New York Herald (one of which that journal printed, and all of which the author published in a pamphlet entitled "The Truth for the Mormons",) by J. M. Grant, first mayor of Salt Lake City, major general of the Legion, and Speaker of the house in the Deseret legislature. Judge Brocchus spoke for two hours. He began with expressions of sympathy for the sufferings of the Mormons in Missouri and Illinois, and then referred to the unfriendliness of the people toward the federal government, pointing out what he considered its injustice, and alluding pointedly to Brigham Young's remarks about President Taylor. He defended the President's memory, and told his audience that, "if they could not offer a block of marble for the Washington Monument in a feeling of full fellowship with the people of the United States, as brethren and fellow citizens, they had better not offer it at all, but leave it unquarried in the bosom of its native mountain." The officers' report to President Fillmore says that the address "was entirely free from any allusions, even the most remote, to the peculiar religion of the community, or to any of their domestic or social customs." Even if the Mormons had so construed it, the rebuke of their lack of patriotism would have aroused their resentment, and Bernhisel, in a letter to President Fillmore, characterized it as "a wanton insult." But the judge did make, according to other reports, what was construed as an uncomplimentary reference to polygamy, and this stirred the church into a tumult of anger and indignation. According to Mormon accounts,* the judge, addressing the ladies, said: "I have a commission from the Washington Monument Association, to ask of you a block of marble, as a test of your citizenship and loyalty to the government of the United States. But in order to do it acceptably you must become virtuous, and teach your daughters to become virtuous, or your offering had better remain in the bosom of your native mountains." * The report of what follows, including Young's address, is taken from Grant's pamphlet... Mild as this language may seem, no Mormon audience, since the marrying of more wives than one had been sanctioned by the church, had ever listened to anything like it. To permit even this interference with their "religious belief" was entirely foreign to Young's purpose, and he took the floor in a towering rage to reply. "Are you a judge," he asked, "and can't even talk like a lawyer or a politician?" George Washington was first in war, but he was first in peace, too, and Young could handle a sword as well as Washington. "But you [addressing the judge] standing there, white and shaking now at the howls which you have stirred up yourself--you are a coward.... Old General Taylor, what was he?* A mere soldier with regular army buttons on; no better to go at the head of brave troops than a dozen I could pick out between here and Laramie." He concluded thus:-- * In a discourse on June 19, 1853, Young said that he never heard of his alleged expression about General Taylor until Judge Brocchus made use of it, but he added: "When he made the statement there, I surely bore testimony to the truth of it. But until then I do not know that it ever came into my mind whether Taylor was in hell or not, any more than it did that any other wicked man was there," etc.--Journal of Discourses, Vol. 1, p. 185. "What you have been afraid to intimate about our morals I will not stoop to notice, except to make my particular personal request to every brother and husband present not to give you back what such impudence deserves. You talk of things you have on hearsay since your coming among us. I'll talk of hearsay then--the hearsay that you are discontented, and will go home, because we cannot make it worth your while to stay. What it would satisfy you to get out of us I think it would be hard to tell; but I am sure that it is more than you'll get. If you or any one else is such a baby-calf, we must sugar your soap to coax you to wash yourself of Saturday nights. Go home to your mammy straight away, and the sooner the better." This was the language addressed by the governor of the territory and the head of the church, to one of the Supreme Court judges appointed by the President of the United States! Young alluded to his reference to the judge's personal safety in a discourse on June 19, 1853, in which, speaking of the judge's remarks, he said: "They [the Mormons] bore the insult like saints of God. It is true, as it was said in the report of these affairs, if I had crooked my little finger, he would have been used up, but I did not bend it. If I had, the sisters alone felt indignant enough to have chopped him in pieces." A little later, in the same discourse, he added: "Every man that comes to impose on this people, no matter by whom they are sent, or who they are that are sent, lay the axe at the root of the tree to kill themselves. I will do as I said I would last conference. Apostates, or men who never made any profession of religion, had better be careful how they come here, lest I should bend my little finger."* * Journal of Discourses, Vol. I, p. 187. If the records of the Mormon church had included acts as well as words, how many times would we find that Young's little finger was bent to a purpose? Bold as he was, Young seems to have felt that he had gone too far in his abuse of Judge Brocchus, and on September 19 he addressed a note to him, inviting him to attend a public meeting in the bowery the next Sunday morning, "to explain, satisfy, or apologize to the satisfaction of the ladies who heard your address on the 8th," a postscript assuring the judge that "no gentleman will be permitted to make any reply." The judge in polite terms declined this offer, saying that he had been, at the proper time, denied a chance to explain, "at the peril of having my hair pulled or my throat cut." He added that his speech was deliberately prepared, that his sole design was "to vindicate the government of the United States from those feelings of prejudice and that spirit of defection which seemed to pervade the public sentiment," and that he had had no intention to offer insult or disrespect to his audience. This called out, the next day, a very long reply from Young, of which the following is a paragraph: "With a war of words on party politics, factions, religious schisms, current controversy of creeds, policy of clans or state clipper cliques, I have nothing to do; but when the eternal principles of truth are falsified, and light is turned into darkness by mystification of language or a false delineation of facts, so that the just indignation of the true, virtuous, upright citizens of the commonwealth is aroused into vigilance for the dear-bought liberties of themselves and fathers, and that spirit of intolerance and persecution which has driven this people time and time again from their peaceful homes, manifests itself in the flippancy of rhetoric for female insult and desecration, it is time that I forbear to hold my peace, lest the thundering anathemas of nations, born and unborn, should rest upon my head, when the marrow of my bones shall be ill prepared to sustain the threatened blow."* * For correspondence in full, see Tullidge's "History of Salt Lake City," pp. 86--91. Judge Brocchus wrote to a friend in the East, on September 20: "How it will end, I do not know. I have just learned that I have been denounced, together with the government and officers, in the bowery again to-day by Governor Young. I hope I shall get off safely. God only knows. I am in the power of a desperate and murderous sect." The non-Mormon federal officers now announced their determination to abandon their places and return to the East. Young foresaw that so radical a course would give his conduct a wide advertisement, and attract to him an unpleasant notoriety. He, therefore, called on the offended judges personally, and urged them to remain.* Being assured that they would not reconsider their determination, and that Secretary Harris would take with him the $24,000 appropriated for the pay and mileage of the territorial legislature, Young, on September 18, issued a proclamation declaring the result of the election of August 4, which he had neglected to do, and convening the legislature in session on September 22. "So solicitous was the governor that the secretary and other non-Mormon officers should be kept in ignorance of this step," says the report of the latter to President Fillmore, "that on the 19th, two days after the date of a personal notice sent to members, he most positively and emphatically denied, as communicated to the secretary, that any such notice had been issued." * Young to the President, House Doc. No. 25, 1st Session, 32d Congress. As soon as the legislature met, it passed resolutions directing the United States marshal to take possession of all papers and property (including money) in the hands of Secretary Harris, and to arrest him and lock him up if he offered any resistance. On receipt of a copy of this resolution, Secretary Harris sent a reply, giving several reasons for refusing to hand over the money appropriated for the legislature, among them the failure of the governor to have a census taken before the election, as provided by the territorial act, the defective character of the governor's proclamation ordering the election, allowing aliens to vote, and the governor's failure to declare the result of the election, his delayed proclamation being pronounced "worthless for all legal purposes." On September 28 the three non-Mormon officers took their departure, carrying with them to Washington the disputed money, which was turned over to the proper officer.* * Tullidge, in his "History of Salt Lake City," says: "Under the censure of the great statesman, Daniel Webster, and with ex-Vice President Dallas and Colonel Kane using their potent influence against them, and also Stephen A. Douglas, Brandebury, Brocchus, and Harris were forced to retire." As these officers left the territory of their own accord, and contrary to Brigham Young's urgent protest, this statement only furnishes another instance of the Mormon plan to attack the reputation of any one whom they could not control. The three officers were criticized by some Eastern newspapers for leaving their post through fear of bodily injury, but Congress voted to pay their salaries. All the correspondence concerning the failure of this first attempt to establish non-Mormon federal officers in Utah was given to Congress in a message from President Fillmore, dated January 9, 1852. The returned officers made a report which set forth the autocratic attitude of the Mormon church, the open practice of polygamy,* and the non-enforcement of the laws, not even murderers being punished. Of one of the allegations of murder set forth,--that a man from Ithaca, New York, named James Munroe, was murdered on his way to Salt Lake City by a member of the church, his body brought to the city and buried without an inquest, the murderer walking the streets undisturbed, H. H. Bancroft says, "There is no proof of this statement."** On the contrary, Mayor Grant in his "Truth for the Mormons" acknowledges it, and gives the details of the murder, justifying it on the ground of provocation, alleging that while Egan, the murderer, was absent in California, Munroe, "from his youth up a member of the church, Egan's friend too, therefore a traitor," seduced Egan's wife. * J. D. Grant, following the example of Colonel Kane, had the effrontery to say of the charge of polygamy, in one of his letters to the New York Herald: "I pronounce it false.... Suppose I should admit it at once? Whose business is it? Does the constitution forbid it?" ** "History of Utah," p. 460, note. Young, in a statement to the President, defended his acts and the acts of the territorial legislature, and attacked the character and motives of the federal officers. The legislature soon after petitioned President Fillmore to fill the vacancies by appointing men "who are, indeed, residents amongst us." CHAPTER XI. -- MORMON TREATMENT OF FEDERAL OFFICERS The next federal officers for Utah appointed by the President (in August, 1852) were Lazarus H. Reid of New York to be chief justice, Leonidas Shaver, associate justice, and B. G. Ferris, secretary. Neither of these officers incurred the Mormon wrath. Both of the judges died while in office, and the next chief justice was John F. Kinney, who had occupied a seat on the Iowa Supreme Bench, with W. W. Drummond of Illinois, and George P. Stiles, one of Joseph Smith's counsel at the time of the prophet's death, as associates. A. W. Babbitt received the appointment of secretary of the territory.* * Some years later Babbitt was killed. Mrs. Waite, in "The Mormon Prophet" (p. 34) says: "In the summer of 1862 Brigham was referring to this affair in a tea-table conversation at which judge Waite and the writer of this were present. After making some remarks to impress upon the minds of those present the necessity of maintaining friendly relations between the federal officers and the authorities of the church, he used language substantially as follows: 'There is no need of any difficulty, and there need be none if the officers do their duty and mind their affairs. If they do not, if they undertake to interfere with affairs that do not concern them, I will not be far off. There was Almon W. Babbitt. He undertook to quarrel with me, but soon afterward was killed by Indians." The territorial legislature had continued to meet from time to time, Young having a seat of honor in front of the Speaker at each opening joint session, and presenting his message. The most important measure passed was an election law which practically gave the church authorities control of the ballot. It provided that each voter must hand his ballot, folded, to the judge of election, who must deposit it after numbering it, and after the clerk had recorded the name and number. This, of course, gave the church officers knowledge concerning the candidate for whom each man voted. Its purpose needs no explanation. In August, 1854, a force of some three hundred soldiers, under command of Lieutenant Colonel E. J. Steptoe of the United States army, on their way to the Pacific coast, arrived in Salt Lake City and passed the succeeding winter there. Young's term as governor was about to expire, and the appointment of his successor rested with President Pierce. Public opinion in the East had become more outspoken against the Mormons since the resignation of the first federal officers sent to the territory, the "revelation" concerning polygamy having been publicly avowed meanwhile, and there was an expressed feeling that a non-Mormon should be governor. Accordingly, President Pierce, in December, 1854, offered the governorship to Lieutenant Colonel Steptoe. Brigham Young, just before and after this period, openly declared that he would not surrender the actual government of the territory to any man. In a discourse in the Tabernacle, on June 19, 1853, in which he reviewed the events of 1851, he said, "We have got a territorial government, and I am and will be governor, and no power can hinder it, until the Lord Almighty says, 'Brigham, you need not be governor any longer.'"* In a defiant discourse in the Tabernacle, on February 18, 1855, Young again stated his position on this subject: "For a man to come here [as governor] and infringe upon my individual rights and privileges, and upon those of my brethren, will never meet my sanction, and I will scourge such a one until he leaves. I am after him." Defining his position further, and the independence of his people, he said: "Come on with your knives, your swords, and your faggots of fire, and destroy the whole of us rather than we will forsake our religion. Whether the doctrine of plurality of wives is true or false is none of your business. We have as good a right to adopt tenets in our religion as the Church of England, or the Methodists, or the Baptists, or any other denomination have to theirs."** * Journal of Discourses, Vol. 1, p. 187. ** Ibid., Vol. II, pp. 187-188. Having thus defied the federal appointing power, the nomination of Colonel Steptoe as Young's successor might have been expected to cause an outbreak; but the Mormon leaders were always diplomatic--at least, when Young did not lose his temper. The outcome of this appointment was its declination by Steptoe, a petition to President Pierce for Young's reappointment signed by Steptoe himself and all the federal officers in the territory, and the granting of the request of these petitioners. Mrs. C. B. Waite, wife of Associate Justice C. B. Waite, one of Lincoln's appointees, gives a circumstantial account of the manner in which Colonel Steptoe was influenced to decline the nomination and sign the petition in favor of Young.* Two women, whose beauty then attracted the attention of Salt Lake City society, were a relative by marriage of Brigham Young and an actress in the church theatre. The federal army officers were favored with a good deal of their society. When Steptoe's appointment as governor was announced, Young called these women to his assistance. In conformity with the plan then suggested, Young one evening suddenly demanded admission to Colonel Steptoe's office, which was granted after considerable delay. Passing into the back room, he found the two women there, dressed in men's clothes and with their faces concealed by their hats. He sent the women home with a rebuke, and then described to Steptoe the danger he was in if the women's friends learned of the incident, and the disgrace which would follow its exposure. Steptoe's declination of the nomination and his recommendation of Young soon followed. President Pierce's selection of judicial officers for Utah was not made with proper care, nor with due regard to the dignity of the places to be filled. Chief Justice Kinney took with him to Utah a large stock of goods which he sold at retail after his arrival there, and he also kept a boarding-house in Salt Lake City. With his "trade" dependent on Mormon customers, he had every object in cultivating their popularity. Known as a "Jack-Mormon" in Iowa, Mrs. Waite declared that his uniform course, to the time about which she wrote, had been "to aid and abet Brigham Young in his ambitious schemes," and that he was then "an open apologist and advocate of polygamy." Judge Drummond's course in Utah was in many respects scandalous. A former member of the bench in Illinois writes to me: "I remember that when Drummond's appointment was announced there was considerable comment as to his lack of fitness for the place, and, after the troubles between him and the Mormon leaders got aired through the press, members of the bar from his part of the state said they did not blame the Mormons--that it was an imposition upon them to have sent him out there as a judge. I never heard his moral character discussed." If the Mormon leaders had shown any respect for the government at Washington, or for the reputable men appointed to territorial offices, more attention might be paid to their hostility manifested to certain individuals. * "The Mormon Prophet," p. 36, confirmed by Beadle's "Life in Utah," p. 171. A few of the leading questions at issue under the new territorial officers will illustrate the nature of the government with which they had to deal. The territorial legislature had passed acts defining the powers and duties of the territorial courts. These acts provided that the district courts should have original jurisdiction, both civil and criminal, wherever not otherwise provided by law. Chapter 64 (approved January 14, 1864) provided as follows: "All questions of law, the meaning of writings other than law, and the admissibility of testimony shall be decided by the court; and no laws or parts of laws shall be read, argued, cited, or adopted in any courts, during any trial, except those enacted by the governor and legislative assembly of this territory, and those passed by the Congress of the United States, WHEN APPLICABLE; and no report, decision, or doings of any court shall be read, argued, cited, or adopted as precedent in any other trial." This obliterated at a stroke the whole body of the English common law. Another act provided that, by consent of the court and the parties, any person could be selected to act as judge in a particular case. As the district court judges were federal appointees, a judge of probate was provided for each county, to be elected by joint ballot of the legislature. These probate courts, besides the authority legitimately belonging to such tribunals, were given "power to exercise original jurisdiction, both civil and criminal, as well in chancery as at common law." Thus there were in the territory two kinds of courts, to one of which alone a non-Mormon could look for justice, and to the other of which every Mormon would appeal when he was not prevented. The act of Congress organizing the territory provided for the appointment of a marshal, approved by the President; the territorial legislature on March 3, 1852, provided for another marshal to be elected by joint ballot, and for an attorney general. A non-Mormon had succeeded the original Mormon who was appointed as federal marshal, and he took the ground that he should have charge of all business pertaining to the marshal's office in the United States courts. Judge Stiles having issued writs to the federal marshal, the latter was not able to serve them, and the demand was openly made that only territorial law should be enforced in Utah. When the question of jurisdiction came before the judge, three Mormon lawyers appeared in behalf of the Mormon claim, and one of them, James Ferguson, openly told the judge that, if he decided against him, they "would take him from the bench d--d quick." Judge Stiles adjourned his court, and applied to Governor Young for assistance; but got only the reply that "the boys had got their spunk up, and he would not interfere," and that, if Judge Stiles could not enforce the United States laws, the sooner he adjourned court the better.* All the records and papers of the United States court were kept in Judge Stiles's office. In his absence, Ferguson led a crowd to the office, seized and deposited in a safe belonging to Young the court papers, and, piling up the personal books and papers of the judge in an outhouse, set fire to them. The judge, supposing that the court papers were included in the bonfire, innocently made that statement in an affidavit submitted on his return to Washington in 1857. * This account is given in Mrs. Waite's "The Mormon Prophet." Tullidge omits the incident in his "History of Salt Lake City." Judge Drummond, reversing the policy of Chief Justice Kinney and Judge Shaver, announced, before the opening of the first session of his court, that he should ignore all proceedings of the territorial probate courts except such as pertained to legitimate probate business. This position was at once recognized as a challenge of the entire Mormon judicial system,* and steps were promptly taken to overthrow it. There are somewhat conflicting accounts of the method adopted. Mrs. Waite, in her "Mormon Prophet," Hickman, in his confessions, and Remy, in his "Journey," have all described it with variations. All agree that a quarrel was brought about between the judge and a Jew, which led to the arrest of both of them. "During the prosecution of the case," says Mrs. Waite, "the judge gave some sort of a stipulation that he would not interfere any further with the probate courts." * A member of the legislature wrote to his brother in England, of Drummond: He has brass to declare in open court that the Utah laws are founded in ignorance, and has attempted to set some of the most important ones aside,... and he will be able to appreciate the merits of a returned compliment some day." * Tullidge, "History of Salt Lake City," p. 412. Judge Stiles left the territory in the spring of 1857, and gave the government an account of his treatment in the form of an affidavit when he reached Washington. Judge Drummond held court a short time for Judge Stiles in Carson County (now Nevada)* in the spring of 1857, and then returned to the East by way of California, not concealing his opinion of Mormon rule on the way, and giving the government a statement of the case in a letter resigning his judgeship. * The settlement of what is now Nevada was begun by both Mormons and non-Mormons in 1854, and, the latter being in the majority, the Utah legislature organized the entire western part of the territory as one county, called Carson, and Governor Young appointed Orson Hyde its probate judge. Many persons coming in after the settlement of California, as miners, farmers, or stock-raisers, the Mormons saw their majority in danger, and ordered the non-Mormons to leave. Both sides took up arms, and they camped in sight of each other for two weeks. The Mormons, learning that their opponents were to receive reenforcements from California, agreed on equal rights for all in that part of the territory; but when the legislature learned of this, it repealed the county act, recalled the judge, and left the district without any legal protection whatever. Thus matters remained until late in 1858, when a probate judge was quietly appointed for Carson Valley. After this an election was held, but although the non-Mormons won at the polls, the officers elected refused to qualify and enforce Mormon statutes.--Letter of Delegate-elect J. M. Crane of Nevada, "The Mormon Prophet," pp. 4l-45. After the departure of the non-Mormon federal judges from Utah, the only non-Mormon officers left there were those belonging to the office of the surveyor general, and two Indian agents. Toward these officers the Mormons were as hostile as they had been toward the judges, and the latest information that the government received about the disposition and intentions of the Mormons came from them. The Mormon view of their title to the land in Salt Lake Valley appeared in Young's declaration on his first Sunday there, that it was theirs and would be divided by the officers of the church.* Tullidge, explaining this view in his history published in 1886, says that this was simply following out the social plan of a Zion which Smith attempted in Ohio, Missouri, and Illinois, under "revelation." He explains: "According to the primal law of colonization, recognized in all ages, it was THEIR LAND if they could hold and possess it. They could have done this so far as the Mexican government was concerned, which government probably never would even have made the first step to overthrow the superstructure of these Mormon society builders. At that date, before this territory was ceded to the United States, Brigham Young, as the master builder of the colonies which were soon to spread throughout these valleys, could with absolute propriety give the above utterances on the land question."** * "They will not, however, without protest, buy the land, and hope that grants will be made to actual settlers or the state, sufficient to cover their improvements. If not, the state will be obliged to buy, and then confirm the titles already given."--Gunnison. "The Mormons," 1852, p. 414. ** Captain Gunnison, who as lieutenant accompanied Stansbury's surveying party and printed a book giving his personal observations, was murdered in 1853 while surveying a railroad route at a camp on Sevier River. His party were surprised by a band of Pah Utes while at breakfast, and nine of them were killed. The charge was often made that this massacre was inspired by Mormons, but it has not been supported by direct evidence. When the act organizing the territory was passed, very little of the Indian title to the land had been extinguished, and the Indians made bitter complaints of the seizure of their homes and hunting-grounds, and the establishment of private rights to canyons and ferries, by the people who professed so great a regard for the "Lamanites." Congress, in February, 1855, created the office of surveyor general of Utah and defined his duties. The presence of this officer was resented at once, and as soon as Surveyor General David H. Burr arrived in Salt Lake City the church directed all its members to convey their lands to Young as trustee in trust for the church, "in consideration of the good will which ---- have to the church of Jesus Christ of Latter-Day Saints." Explaining this order in a discourse in the Tabernacle on March 1, 1857, H. C. Kimball said: "I do not compel you to do it; the trustee in trust does not; God does not. But He says that if you will do this and the other things which He has counselled for our good, do so and prove Him.... If you trifle with me when I tell you the truth, you will trifle with Brother Brigham, and if you trifle with him you will also trifle with angels and with God, and thus you will trifle yourselves down to hell."* * Journal of Discourses, Vol. IV, pp. 249, 252. The Mormon policy toward the surveyors soon took practical shape. On August 30, 1856, Burr reported a nearly fatal assault on one of his deputies by three Danites. Deputy Surveyor Craig reported efforts of the Mormons to stir up the Indians against the surveyors, and quoted a suggestion of the Deseret News that the surveyors be prosecuted in the territorial court for trespass. In February, 1857, Burr reported a visit he had had from the clerk of the Supreme Court, the acting district attorney, and the territorial marshal, who told him plainly that the country was theirs. They showed him a copy of a report that he had made to Washington, charging Young with extensive depredations, warned him that he could not write to Washington without their knowledge, and ordered that such letter writing should stop. "The fact is," Burr added, "these people repudiate the authority of the United States in this country, and are in open rebellion against the general government.... So strong have been my apprehensions of danger to the surveyors that I scarcely deemed it prudent to send any out.... We are by no means sure that we will be permitted to leave, for it is boldly asserted we would not get away alive."* He did escape early in the spring. * For text of reports, see House Ex. Doc. No. 71, 1st Session, 35th Congress. The reports of the Indian agents to the commissioner at Washington at this time were of the same character. Mormon trespasses on Indian land had caused more than one conflict with the savages, but, when there was a prospect of hostilities with the government, the Mormons took steps to secure Indian aid. In May, 1855, Indian Agent Hurt called the attention of the commissioner at Washington to the fact that the Mormons at their recent Conference had appointed a large number of missionaries to preach among the "Lamanites"; that these missionaries were "a class of lawless young men," and, as their influence was likely to be in favor of hostilities with the whites, he suggested that all Indian officers receive warning on the subject. Hurt was added to the list of fugitive federal officers from Utah, deeming it necessary to flee when news came of the approach of the troops in the fall of 1857. His escape was quite dramatic, some of his Indian friends assisting him. They reached General Johnston's camp about the middle of October, after suffering greatly from hunger and cold. The Mormon leaders could scarcely fail to realize that a point must be reached when the federal government would assert its authority in Utah territory, but they deemed a conflict with the government of less serious moment than a surrender which would curtail their own civil and criminal jurisdiction, and bring their doctrine of polygamy within reach of the law. A specimen of the unbridled utterances of these leaders in those days will be found in a discourse by Mayor Grant in the Tabernacle, on March 2, 1856:-- "Who is afraid to die? None but the wicked. If they want to send troops here, let them come to those who have imported filth and whores, though we can attend to that class without so much expense to the Government. They will threaten us with United States troops! Why, your impudence and ignorance would bring a blush to the cheek of the veriest camp-follower among them. We ask no odds of you, you rotten carcasses, and I am not going to bow one hair's breadth to your influence. I would rather be cut into inch pieces than succumb one particle to such filthiness .... If we were to establish a whorehouse on every corner of our streets, as in nearly all other cities outside of Utah, either by law or otherwise, we should doubtless then be considered good fellows."* * Journal of Discourses, Vol. III, pp. 234-235 Two weeks later Brigham Young, in a sermon in the same place, said, "I said then, and I shall always say, that I shall be governor as long as the Lord Almighty wishes me to govern this people."* * Ibid., p. 258. In January, 1853, Orson Pratt, as Mormon representative, began the publication in Washington, D.C., of a monthly periodical called The Seer, in which he defended polygamy, explained the Mormon creed, and set forth the attitude of the Mormons toward the United States government. The latter subject occupied a large part of the issue of January, 1854, in the shape of questions and answers. The following will give an illustration of their tone:-- "Q.--In what manner have the people of the United States treated the divine message contained in the Book of Mormon? "A.--They have closed their eyes, their ears, their hearts and their doors against it. They have scorned, rejected and hated the servants of God who were sent to bear testimony of it. "Q.--In what manner has the United States treated the Saints who have believed in this divine message? "A.--They have proceeded to the most savage and outrageous persecutions;... dragged little children from their hiding-places, and, placing the muzzles of their guns to their heads, have blown out their brains, with the most horrid oaths and imprecations. They have taken the fair daughters of American citizens, bound them on benches used for public worship, and there, in great numbers, ravished them until death came to their relief." Further answers were in the shape of an argument that the federal government was responsible for the losses of the Saints in Missouri and Illinois. CHAPTER XII. -- THE MORMON "WAR" The government at Washington and the people of the Eastern states knew a good deal more about Mormonism in 1856 than they did when Fillmore gave the appointment of governor to Young in 1850. The return of one federal officer after another from Utah with a report that his office was untenable, even if his life was not in danger, the practical nullification of federal law, and the light that was beginning to be shed on Mormon social life by correspondents of Eastern newspapers had aroused enough public interest in the matter to lead the politicians to deem it worthy of their attention. Accordingly, the Republican National Convention, in June, 1856, inserted in its platform a plank declaring that the constitution gave Congress sovereign power over the territories, and that "it is both the right and the duty of Congress to prohibit in the territories those twin relics of barbarism--polygamy and slavery." A still more striking proof of the growing political importance of the Mormon question was afforded by the attention paid to it by Stephen A. Douglas in a speech in Springfield, Illinois, on June 12, 1856, when he was hoping to secure the Democratic nomination for President. This former friend of the Mormons, their spokesman in the Senate, now declared that reports from the territory seemed to justify the belief that nine-tenths of its inhabitants were aliens; that all were bound by horrid oaths and penalties to recognize and maintain the authority of Brigham Young; and that the Mormon government was forming alliances with the Indians, and organizing Danite bands to rob and murder American citizens. "Under this view of the subject," said he, "I think it is the duty of the President, as I have no doubt it is his fixed purpose, to remove Brigham Young and all his followers from office, and to fill their places with bold, able, and true men; and to cause a thorough and searching investigation into all the crimes and enormities which are alleged to be perpetrated daily in that territory under the direction of Brigham Young and his confederates; and to use all the military force necessary to protect the officers in discharge of their duties and to enforce the laws of the land. When the authentic evidence shall arrive, if it shall establish the facts which are believed to exist, it will become the duty of Congress to apply the knife, and cut out this loathsome, disgusting ulcer."* * Text of the speech in New York Times of June 23, 1856. This, of course, caused the Mormons to pour out on Judge Douglas the vials of their wrath, and, when he failed to secure the presidential nomination, they found in his defeat the verification of one of Smith's prophecies. The Mormons, on their part, had never ceased their demands for statehood, and another of their efforts had been made in the preceding spring, when a new constitution of the State of Deseret was adopted by a convention over which the notorious Jedediah M. Grant presided, and sent to Washington with a memorial pleading for admission to the Union, "that another star, shedding mild radiance from the tops of the mountains, midway between the borders of the Eastern and Western civilization, may add its effulgence to that bright light now so broadly illumining the governmental pathway of nations"; and declaring that "the loyalty of Utah has been variously and most thoroughly tested." Congress treated this application with practical contempt, the Senate laying the memorial on the table, and the chairman of the House Committee on Territories, Galusha A. Grow, refusing to present the constitution to the House. Alarmed at the manifestations of public feeling in the East, and the demand that President Buchanan should do something to vindicate at least the dignity of the government, the Mormon leaders and press renewed their attacks on the character of all the federal officers who had criticized them, and the Deseret News urged the President to send to Utah "one or more civilians on a short visit to look about them and see what they can see, and return and report." The value of observations by such "short visitors" on such occasions need not be discussed. President Buchanan, instead of following any Mormon advice, soon after his inauguration directed the organization of a body of troops to march to Utah to uphold the federal authorities, and in July, after several persons had declined the office, appointed as governor of Utah Alfred Cumming of Georgia. The appointee was a brother of Colonel William Cumming, who won renown as a soldier in the War of 1812, who was a Union party leader in the nullification contest in Jackson's time, and who was a participant in a duel with G. McDuffie that occupied a good deal of attention. Alfred Cumming had filled no more important positions than those of mayor of Augusta, Georgia, sutler in the Mexican War, and superintendent of Indian affairs on the upper Missouri. A much more commendable appointment made at the same time was that of D. R. Eckles, a Kentuckian by birth, but then a resident of Indiana, to be chief justice of the territory. John Cradlebaugh and C. E. Sinclair were appointed associate justices, with John Hartnett as secretary, and Peter K. Dotson as marshal. The new governor gave the first illustration of his conception of his duties by remaining in the East, while the troops were moving, asking for an increase of his salary, a secret service fund, and for transportation to Utah. Only the last of these requests was complied with. President Buchanan's position as regards Utah at this time was thus stated in his first annual message to Congress (December 8, 1857):-- "The people of Utah almost exclusively belong to this [Mormon] church, and, believing with a fanatical spirit that he [Young] is Governor of the Territory by divine appointment, they obey his commands as if these were direct revelations from heaven. If, therefore, he chooses that his government shall come into collision with the government of the United States, the members of the Mormon church will yield implicit obedience to his will. Unfortunately, existing facts leave but little doubt that such is his determination. Without entering upon a minute history of occurrences, it is sufficient to say that all the officers of the United States, judicial and executive, with the single exception of two Indian agents, have found it necessary for their own safety to withdraw from the Territory, and there no longer remained any government in Utah but the despotism of Brigham Young. This being the condition of affairs in the Territory, I could not mistake the path of duty. As chief executive magistrate, I was bound to restore the supremacy of the constitution and laws within its limits. In order to effect this purpose, I appointed a new governor and other federal officers for Utah, and sent with them a military force for their protection, and to aid as a posse comitatus in case of need in the execution of the laws. "With the religious opinions of the Mormons, as long as they remained mere opinions, however deplorable in themselves and revolting to the moral and religious sentiments of all Christendom, I have no right to interfere. Actions alone, when in violation of the constitution and laws of the United States, become the legitimate subjects for the jurisdiction of the civil magistrate. My instructions to Governor Cumming have, therefore, been framed in strict accordance with these principles." This statement of the situation of affairs in Utah, and of the duty of the President in the circumstances, did not admit of criticism. But the country at that time was in a state of intense excitement over the slavery question, with the situation in Kansas the centre of attention; and it was charged that Buchanan put forward the Mormon issue as a part of his scheme to "gag the North" and force some question besides slavery to the front; and that Secretary of War Floyd eagerly seized the opportunity to remove "the flower of the American army" and a vast amount of munition and supplies to a distant place, remote from Eastern connections. The principal newspapers in this country were intensely partisan in those days, and party organs like the New York Tribune could be counted on to criticise any important step taken by the Democratic President. Such Mormon agents as Colonel Kane and Dr. Bernhisel, the Utah Delegate to Congress, were doing active work in New York and Washington, and some of it with effect. Horace Greeley, in his "Overland journey," describing his call on Brigham Young a few years later, says that he was introduced by "my friend Dr. Bernhisel." The "Tribune Almanac" for 1859, in an article on the Utah troubles, quoted as "too true" Young's declaration that "for the last twenty-five years we have trusted officials of the government, from constables and justices to judges, governors, and presidents, only to be scorned, held in derision, insulted and betrayed."* Ulterior motives aside, no President ever had a clearer duty than had Buchanan to maintain the federal authority in Utah, and to secure to all residents in and travellers through that territory the rights of life and property. The just ground for criticising him is, not that he attempted to do this, but that he faltered by the way.** * Greeley's leaning to the Mormon side was quite persistent, leading him to support Governor Cumming a little later against the federal judges. The Mormons never forgot this. A Washington letter of April 24, 1874, to the New York Times said: "When Mr. Greeley was nominated for President the Mormons heartily hoped for his election. The church organs and the papers taken in the territory were all hostile to the administration, and their clamor deceived for a time people far more enlightened than the followers of the modern Mohammed. It is said that, while the canvass was pending, certain representatives of the Liberal-Democratic alliance bargained with Brigham Young, and that he contributed a very large sum of money to the treasury of the Greeley fund, and that, in consideration of this contribution, he received assurances that, if he should send a polygamist to Congress, no opposition would be made by the supporters of the administration that was to be, to his admission to the House. Brigham therefore sent Cannon instead of returning Hooper." ** It is curious to notice that the Utah troubles are entirely ignored in the "Life of James Buchanan" (1883) by George Ticknor Curtis, who was the counsel for the Mormons in the argument concerning polygamy before the United States Supreme Court in 1886. Early in 1856 arrangements were entered into with H. C. Kimball for a contract to carry the mail between Independence, Missouri, and Salt Lake City. Young saw in this the nucleus of a big company that would maintain a daily express and mail service to and from the Mormon centre, and he at once organized the Brigham Young Express Carrying Company, and had it commended to the people from the pulpit. But recent disclosures of Mormon methods and purposes had naturally caused the government to question the propriety of confiding the Utah and transcontinental mails to Mormon hands, and on June 10, 1857, Kimball was notified that the government would not execute the contract with him, "the unsettled state of things at Salt Lake City rendering the mails unsafe under present circumstances." Mormon writers make much of the failure to execute this mail contract as an exciting cause of the "war." Tullidge attributes the action of the administration to three documents--a letter from Mail Contractor W. M. F. Magraw to the President, describing the situation in Utah, Judge Drummond's letter of resignation, and a letter from Indian Agent T. S. Twiss, dated July 13, 1856, informing the government that a large Mormon colony had taken possession of Deer Creek Valley, only one hundred miles west of Fort Laramie, driving out a settlement of Sioux whom the agent had induced to plant corn there, and charging that the Mormon occupation was made with a view to the occupancy of the country, and "under cover of a contract of the Mormon church to carry the mails."* Tullidge's statement could be made with hope of its acceptance only to persons who either lacked the opportunity or inclination to ascertain the actual situation in Utah and the President's sources of information. * All these may be found in House Ex. Doc. No. 71, 1st Session, 35th Congress. As to the mails, no autocratic government like that of Brigham Young would neglect to make what use it pleased of them in its struggle with the authorities at Washington. As early as November, 1851, Indian Agent Holman wrote to the Indian commissioner at Washington from Salt Lake City: "The Gentiles, as we are called who do not belong to the Mormon church, have no confidence in the management of the post-office here. It is believed by many that there is an examination of all letters coming and going, in order that they may ascertain what is said of them and by whom it is said. This opinion is so strong that all communications touching their character or conduct are either sent to Bridger or Laramie, there to be mailed. I send this communication through a friend to Laramie, to be there mailed for the States." Testimony on this point four years later, from an independent source, is found in a Salt Lake City letter, of November 3, 1855, to the New York Herald. The writer said: "From September 5, to the 27th instant the people of this territory had not received any news from the States except such as was contained in a few broken files of California papers.... Letters and papers come up missing, and in the same mail come papers of very ancient dates; but letters once missing may be considered as irrevocably lost. Of all the numerous numbers of Harper's, Gleason's, and other illustrated periodicals subscribed for by the inhabitants of this territory, not one, I have been informed, has ever reached here." The forces selected for the expedition to Utah consisted of the Second Dragoons, then stationed at Fort Leavenworth in view of possible trouble in Kansas; the Fifth Infantry, stationed at that time in Florida; the Tenth Infantry, then in the forts in Minnesota; and Phelps's Battery of the Fourth Artillery, that had distinguished itself at Buena Vista--a total of about fifteen hundred men. Reno's Battery was added later. General Scott's order provided for two thousand head of cattle to be driven with the troops, six months' supply of bacon, desiccated vegetables, 250 Sibley tents, and stoves enough to supply at least the sick. General Scott himself had advised a postponement of the expedition until the next year, on account of the late date at which it would start, but he was overruled. The commander originally selected for this force was General W. S. Harney; but the continued troubles in Kansas caused his retention there (as well as that of the Second Dragoons), and, when the government found that the Mormons proposed serious resistance, the chief command was given to Colonel Albert Sidney Johnston, a West Point graduate, who had made a record in the Black Hawk War; in the service of the state of Texas, first in 1836 under General Rusk, and eventually as commander-in-chief in the field, and later as Secretary of War; and in the Mexican War as colonel of the First Texas Rifles. He was killed at the battle of Shiloh during the War of the Rebellion. General Harney's letter of instruction, dated June 29, giving the views of General Scott and the War Department, stated that the civil government in Utah was in a state of rebellion; he was to attack no body of citizens, however, except at the call of the governor, the judges, or the marshals, the troops to be considered as a posse comitatus; he was made responsible for "a jealous, harmonious, and thorough cooperation" with the governor, accepting his views when not in conflict with military judgment and prudence. While the general impression, both at Washington and among the troops, was that no actual resistance to this force would be made by Young's followers, the general was told that "prudence requires that you should anticipate resistance, general, organized, and formidable, at the threshold." Great activity was shown in forwarding the necessary supplies to Fort Leavenworth, and in the last two weeks of July most of the assigned troops were under way. Colonel Johnston arrived at Fort Leavenworth on September 11, assigned six companies of the Second Dragoons, under Lieutenant Colonel P. St. George Cooke, as an escort to Governor Cumming, and followed immediately after them. Major (afterward General) Fitz John Porter, who accompanied Colonel Johnston as assistant adjutant general, describing the situation in later years, said:-- "So late in the season had the troops started on this march that fears were entertained that, if they succeeded in reaching their destination, it would be only by abandoning the greater part of their supplies, and endangering the lives of many men amid the snows of the Rocky Mountains. So much was a terrible disaster feared by those acquainted with the rigors of a winter life in the Rocky Mountains, that General Harney was said to have predicted it, and to have induced Walker [of Kansas] to ask his retention." Meanwhile, the Mormons had received word of what was coming. When A. O. Smoot reached a point one hundred miles west of Independence, with the mail for Salt Lake City, he met heavy freight teams which excited his suspicion, and at Kansas City obtained sufficient particulars of the federal expedition. Returning to Fort Laramie, he and O. P. Rockwell started on July 18, in a light wagon drawn by two fast horses, to carry the news to Brigham Young. They made the 513 miles in five days and three hours, arriving on the evening of July 23. Undoubtedly they gave Young this important information immediately. But Young kept it to himself that night. On the following day occurred the annual celebration of the arrival of the pioneers in the valley. To the big gathering of Saints at Big Cottonwood Lake, twenty-four miles from the city, Young dramatically announced the news of the coming "invasion." His position was characteristically defiant. He declared that "he would ask no odds of Uncle Sam or the devil," and predicted that he would be President of the United States in twelve years, or would dictate the successful candidate. Recalling his declaration ten years earlier that, after ten years of peace, they would ask no odds of the United States, he declared that that time had passed, and that thenceforth they would be a free and independent state--the State of Deseret. The followers of Young eagerly joined in his defiance of the government, and in the succeeding weeks the discourses and the editorials of the Deseret News breathed forth dire threats against the advancing foe. Thus, the News of August 12 told the Washington authorities, "If you intend to continue the appointment of certain officers,"--that is, if you do not intend to surrender to the church federal jurisdiction in Utah--"we respectfully suggest that you appoint actually intelligent and honorable men, who will wisely attend to their own duties, and send them unaccompanied by troops"--that is, judges who would acknowledge the supremacy of the Mormon courts, or who, if not, would have no force to sustain them. This was followed by a threat that if any other kind of men were sent "they will really need a far larger bodyguard than twenty-five hundred soldiers."* The government was, in another editorial, called on to "entirely clear the track, and accord us the privilege of carrying our own mails at our own expense," and was accused of "high handedly taking away our rights and privileges, one by one, under pretext that the most devilish should blush at." * An Englishman, in a letter to the New York Observer, dated London, May 26, 1857, said, "The English Mormons make no secret of their expectation that a collision will take place with the American authorities," and he quoted from a Mormon preacher's words as follows: "As to a collision with the American Government, there cannot be two opinions on the matter. We shall have judges, governors, senators and dragoons invading us, imprisoning and murdering us; but we are prepared, and are preparing judges, governors, senators and dragoons who will know how to dispose of their friends. The little stone will come into collision with the iron and clay and grind them to powder. It will be in Utah as it was in Nauvoo, with this difference, we are prepared now for offensive or defensive war; we were not then." Young in the pulpit was in his element. One example of his declarations must suffice:-- "I am not going to permit troops here for the protection of the priests and the rabble in their efforts to drive us from the land we possess.... You might as well tell me that you can make hell into a powder house as to tell me that they intend to keep an army here and have peace.... I have told you that if there is any man or woman who is not willing to destroy everything of their property that would be of use to an enemy if left, I would advise them to leave the territory, and I again say so to-day; for when the time comes to burn and lay waste our improvements, if any man undertakes to shield his, he will be treated as a traitor; for judgment will be laid to the line and righteousness to the plummet."* * Tullidge's "History of Salt Lake City," p. 160. The official papers of Governor Young are perhaps the best illustrations of the spirit with which the federal authorities had to deal. Words, however, were not the only weapons which the Mormons employed against the government at the start. Daniel H. Wells, "Lieutenant General" and commander of the Nauvoo Legion, which organization had been kept up in Utah, issued, on August 1, a despatch to each of twelve commanding officers of the Legion in the different settlements in the territory, declaring that "when anarchy takes the place of orderly government, and mobocratic tyranny usurps the powers of the rulers, they [the people of the territory] have left the inalienable right to defend themselves against all aggression upon their constitutional privileges"; and directing them to hold their commands ready to march to any part of the territory, with ammunition, wagons, and clothing for a winter campaign. In the Legion were enrolled all the able-bodied males between eighteen and forty-five years, under command of a lieutenant general, four generals, eleven colonels, and six majors. The first mobilization of this force took place on August 15, when a company was sent eastward over the usual route to aid incoming immigrants and learn the strength of the federal force. By the employment of similar scouts the Mormons were thus kept informed of every step of the army's advance. A scouting party camped within half a mile of the foremost company near Devil's Gate on September 22, and did not lose sight of it again until it went into camp at Harris's Fort, where supplies had been forwarded in advance. Captain Stewart Van Vliet, of General Harney's staff, was sent ahead of the troops, leaving Fort Leavenworth on July 28, to visit Salt Lake City, ascertain the disposition of the church authorities and the people toward the government, and obtain any other information that would be of use. Arriving in Salt Lake City in thirty three and a half days, he was received with affability by Young, and there was a frank interchange of views between them. Young recited the past trials of the Mormons farther east, and said that "therefore he and the people of Utah had determined to resist all persecution at the commencement, and that the TROOPS NOW ON THE MARCH FOR UTAH SHOULD NOT ENTER THE GREAT SALT LAKE VALLEY. As he uttered these words, all those present concurred most heartily."* Young said they had an abundance of everything required by the federal troops, but that nothing would be sold to the government. When told that, even if they did succeed in preventing the present military force from entering the valley the coming winter, they would have to yield to a larger force the following year, the reply was that that larger force would find Utah a desert; they would burn every house, cut down every tree, lay waste every field. "We have three years' provisions on hand," Young added, "which we will cache, and then take to the mountains and bid defiance to all the powers of the government." * The quotations are from Captain Van Vliet's official report in House Ex. Doc. No. 71, previously referred to. Tullidge's "History of Salt Lake City" (p. 16l) gives extracts from Apostle Woodruff's private journal of notes on the interview between Young and Captain Van Vliet, on September 12 and 13, in which Young is reported as saying: "We do not want to fight the United States, but if they drive us to it we shall do the best we can. God will overthrow them. We are the supporters of the constitution of the United States. If they dare to force the issue, I shall not hold the Indians by the wrist any longer for white men to shoot at them; they shall go ahead and do as they please." When Young called for a vote on that proposition by an audience of four thousand persons in the Tabernacle, every hand was raised to vote yes. Captain Van Vliet summed up his view of the situation thus: that it would not be difficult for the Mormons to prevent the entrance of the approaching force that season; that they would not resort to actual hostilities until the last moment, but would burn the grass, stampede the animals, and cause delay in every manner. The day after Captain Van Vliet left Salt Lake City, Governor Young gave official expression to his defiance of the federal government by issuing the following proclamation:-- "Citizens of Utah: We are invaded by a hostile force, who are evidently assailing us to accomplish our overthrow and destruction. "For the last twenty-five years we have trusted officials of the government, from constables and justices to judges, governors, and Presidents, only to be scorned, held in derision, insulted, and betrayed. Our houses have been plundered and then burned, our fields laid waste, our principal men butchered, while under the pledged faith of the government for their safety, and our families driven from their homes to find that shelter in the barren wilderness and that protection among hostile savages, which were denied them in the boasted abodes of Christianity and civilization. "The constitution of our common country guarantees unto us all that we do now or have ever claimed. If the constitutional rights which pertain unto us as American citizens were extended to Utah, according to the spirit and meaning thereof, and fairly and impartially administered, it is all that we can ask, all that we have ever asked. "Our opponents have availed themselves of prejudice existing against us, because of our religious faith, to send out a formidable host to accomplish our destruction. We have had no privilege or opportunity of defending ourselves from the false, foul, and unjust aspersions against us before the nation. The government has not condescended to cause an investigating committee, or other persons, to be sent to inquire into and ascertain the truth, as is customary in such cases. We know those aspersions to be false; but that avails us nothing. We are condemned unheard, and forced to an issue with an armed mercenary mob, which has been sent against us at the instigation of anonymous letter writers, ashamed to father the base, slanderous falsehoods which they have given to the public; of corrupt officials, who have brought false accusations against us to screen themselves in their own infamy; and of hireling priests and howling editors, who prostitute the truth for filthy lucre's sake. "The issue which has thus been forced upon us compels us to resort to the great first law of self-preservation, and stand in our own defence, a right guaranteed to us by the genius of the institutions of our country, and upon which the government is based. Our duty to ourselves, to our families, requires us not to tamely submit to be driven and slain, without an attempt to preserve ourselves; our duty to our country, our holy religion, our God, to freedom and liberty, requires that we should not quietly stand still and see those fetters forging around us which were calculated to enslave and bring us in subjection to an unlawful, military despotism, such as can only emanate, in a country of constitutional law, from usurpation, tyranny, and oppression. "Therefore, I, Brigham Young, Governor and Superintendent of Indian Affairs for the Territory of Utah, in the name of the people of the United States in the Territory of Utah, forbid: "First. All armed forces of every description from coming into this Territory, under any pretence whatever. "Second. That all forces in said Territory hold themselves in readiness to march at a moment's notice to repel any and all such invasion. "Third. Martial law is hereby declared to exist in this Territory from and after the publication of this proclamation, and no person shall be allowed to pass or repass into or through or from this Territory without a permit from the proper officer. "Given under my hand and seal, at Great Salt Lake City, Territory of Utah, this 15th day of September, A.D. 1857, and of the independence of the United States of America the eighty-second. "BRIGHAM YOUNG." The advancing troops received from Captain Van Vliet as he passed eastward their first information concerning the attitude of the Mormons toward them, and Colonel Alexander, in command of the foremost companies, accepted his opinion that the Mormons would not attack them if the army did not advance beyond Fort Bridger or Fort Supply, this idea being strengthened by the fact that one hundred wagon loads of stores, undefended, had remained unmolested on Ham's Fork for three weeks. The first division of the federal troops marched across Greene River on September 27, and hurried on thirty five miles to what was named Camp Winfield, on Ham's Fork, a confluent of Black Fork, which emptied into Greene River. Phelps's and Reno's batteries and the Fifth Infantry reached there about the same time, but there was no cavalry, the kind of force most needed, because of the detention of the Dragoons in Kansas. On September 30 General Wells forwarded to Colonel Alexander, from Fort Bridger, Brigham Young's proclamation of September 15, a copy of the laws of Utah, and the following letter addressed to "the officer commanding the forces now invading Utah Territory": "GOVERNOR'S OFFICE, UTAH TERRITORY, "GREAT SALT LAKE CITY, September 29, 1857. "Sir: By reference to the act of Congress passed September 9, 1850, organizing the Territory of Utah, published in a copy of the laws of Utah, herewith forwarded, pp. 146-147, you will find the following:-- "Sec. 2. And be it further enacted, that the executive power and authority in and over said Territory of Utah shall be vested in a Governor, who shall hold his office for four years, and until his successor shall be appointed and qualified, unless sooner removed by the President of the United States. The Governor shall reside within said Territory, shall be Commander-in-chief of the militia thereof', etc., etc. "I am still the Governor and Superintendent of Indian Affairs for this Territory, no successor having been appointed and qualified, as provided by law; nor have I been removed by the President of the United States. "By virtue of the authority thus vested in me, I have issued, and forwarded you a copy of, my proclamation forbidding the entrance of armed forces into this Territory. This you have disregarded. I now further direct that you retire forthwith from the Territory, by the same route you entered. Should you deem this impracticable, and prefer to remain until spring in the vicinity of your present encampment, Black's Fork or Greene River, you can do so in peace and unmolested, on condition that you deposit your arms and ammunition with Lewis Robinson, Quartermaster General of the Territory, and leave in the spring, as soon as the condition of the roads will permit you to march; and, should you fall short of provisions, they can be furnished you, upon making the proper applications therefor. General D. H. Wells will forward this, and receive any communications you may have to make. "Very respectfully, "BRIGHAM YOUNG, "Governor and Superintendent of Indian Affairs, Utah Territory." General Wells's communication added to this impudent announcement the declaration, "It may be proper to add that I am here to aid in carrying out the instructions of Governor Young." On October 2 Colonel Alexander, in a note to Governor Young, acknowledged the receipt of his enclosures, said that he would submit Young's letter to the general commanding as soon as he arrived, and added, "In the meantime I have only to say that these troops are here by the orders of the President of the United States, and their future movements and operations will depend entirely upon orders issued by competent military authority." Two Mormon officers, General Robinson and Major Lot Smith, had been sent to deliver Young's letter and proclamation to the federal officer in command, but they did not deem it prudent to perform this office in person, sending a Mexican with them into Colonel Alexander's camp.* In the same way they received Colonel Alexander's reply. * Tullidge's "History of Salt Lake City," p. 171. The Mormon plan of campaign was already mapped out, and it was thus stated in an order of their commanding general, D. H. Wells, a copy of which was found on a Mormon major, Joseph Taylor, to whom it was addressed:-- "You will proceed, with all possible despatch, without injuring your animals, to the Oregon road, near the bend of Bear River, north by east of this place. Take close and correct observations of the country on your route. When you approach the road, send scouts ahead to ascertain if the invading troops have passed that way. Should they have passed, take a concealed route and get ahead of them, express to Colonel Benton, who is now on that road and in the vicinity of the troops, and effect a junction with him, so as to operate in concert. On ascertaining the locality or route of the troops, proceed at once to annoy them in every possible way. Use every exertion to stampede their animals and set fire to their trains. Burn the whole country before them and on their flanks. Keep them from sleeping by night surprises; blockade the road by felling trees or destroying river fords, where you can. Watch for opportunities to set fire to the grass on their windward, so as if possible to envelop their trains. Leave no grass before them that can be burned. Keep your men concealed as much as possible, and guard against surprise. Keep scouts out at all times, and communications open with Colonel Benton, Major McAllster and O. P. Rockwell, who are operating in the same way. Keep me advised daily of your movements, and every step the troops take, and in which direction. "God bless you and give you success. Your brother in Christ." The first man selected to carry out this order was Major Lot Smith. Setting out at 4 P.M., on October 3, with forty-four men, after an all night's ride, he came up with a federal supply train drawn by oxen. The captain of this train was ordered to "go the other way till he reached the States." As he persistently retraced his steps as often as the Mormons moved away, the latter relieved his wagons of their load and left him. Sending one of his captains with twenty men to capture or stampede the mules of the Tenth Regiment, Smith, with the remainder of his force, started for Sandy Fork to intercept army trains. Scouts sent ahead to investigate a distant cloud of dust reported that it was made by a freight train of twenty-six wagons. Smith allowed this train to proceed until dark, and then approached it undiscovered. Finding the drivers drunk, as he afterward explained, and fearing that they would be belligerent and thus compel him to disobey his instruction "not to hurt any one except in self-defence," he lay concealed until after midnight. His scouts meanwhile had reported to him that the train was drawn up for the night in two lines. Allowing the usual number of men to each wagon, Smith decided that his force of twenty-four was sufficient to capture the outfit, and, mounting his command, he ordered an advance on the camp. But a surprise was in store for him. His scouts had failed to discover that a second train had joined the first, and that twice the force anticipated confronted them. When this discovery was made, the Mormons were too close to escape observation. Members of Smith's party expected that their leader would now make some casual inquiry and then ride on, as if his destination were elsewhere. Smith, however, decided differently. As his force approached the camp-fire that was burning close to the wagons, he noticed that the rear of his column was not distinguishable in the darkness, and that thus the smallness of their number could not be immediately discovered. He, therefore, asked at once for the captain of the train, and one Dawson stepped forward. Smith directed him to have his men collect their private property at once, as he intended to "put a little fire" into the wagons. "For God's sake, don't burn the trains," was the reply. Dawson was curtly told where his men were to stack their arms, and where they were themselves to stand under guard. Then, making a torch, Smith ordered one of the government drivers to apply it, in order that "the Gentiles might spoil the Gentiles," as he afterward expressed it. The destruction of the supplies was complete. Smith allowed an Indian to take two wagon covers for a lodge, and some flour and soap, and compelled Dawson to get out some provisions for his own men. Nothing else was spared. The official list of rations thus destroyed included 2720 pounds of ham, 92,700 of bacon, 167,900 of flour, 8910 of coffee, 1400 of sugar, 1333 of soap, 800 of sperm candles, 765 of tea, 7781 of hard bread, and 68,832 rations of desiccated vegetables. Another train was destroyed by the same party the next day on the Big Sandy, besides a few sutlers' wagons that were straggling behind. On October 5 Colonel Alexander assumed command of all the troops in the camp. He found his position a trying one. In a report dated October 8, he said that his forage would last only fourteen days, that no information of the position or intentions of the commanding officer had reached him, and that, strange as it may appear, he was "in utter ignorance of the objects of the government in sending troops here, or the instructions given for their conduct after reaching here." In these circumstances, he called a council of his officers and decided to advance without waiting for Colonel Johnston and the other companies, as he believed that delay would endanger the entire force. He selected as his route to a wintering place, not the most direct one to Salt Lake City, inasmuch as the canyons could be easily defended, but one twice as long (three hundred miles), by way of Soda Springs, and thence either down Bear River Valley or northeast toward the Wind River Mountains, according to the resistance he might encounter. The march, in accordance with this decision, began on October 11, and a weary and profitless one it proved to be. Snow was falling as the column moved, and the ground was covered with it during their advance. There was no trail, and a road had to be cut through the greasewood and sage brush. The progress was so slow--often only three miles a day--and the supply train so long, that camp would sometimes be pitched for the night before the rear wagons would be under way. Wells's men continued to carry out his orders, and, in the absence of federal cavalry, with little opposition. One day eight hundred oxen were "cut out" and driven toward Salt Lake City. Conditions like these destroyed the morale of both officers and men, and there were divided counsels among the former, and complaints among the latter. Finally, after having made only thirty-five miles in nine days, Colonel Alexander himself became discouraged, called another council, and, in obedience to its decision, on October 19 directed his force to retrace their steps. They moved back in three columns, and on November 2 all of them had reached a camp on Black's Fork, two miles above Fort Bridger. Colonel Johnston had arrived at Fort Laramie on October 5, and, after a talk with Captain Van Vliet, had retained two additional companies of infantry that were on the way to Fort Leavenworth. As he proceeded, rumors of the burning of trains, exaggerated as is usual in such times, reached him. Having only about three hundred men to guard a wagon train six miles in length, some of the drivers showed signs of panic, and the colonel deemed the situation so serious that he accepted an offer of fifty or sixty volunteers from the force of the superintendent of the South Pass wagon road. He was fortunate in having as his guide the well known James Bridger, to whose knowledge of Rocky Mountain weather signs they owed escapes from much discomfort, by making camps in time to avoid coming storms. But even in camp a winter snowstorm is serious to a moving column, especially when it deprives the animals of their forage, as it did now. The forage supply was almost exhausted when South Pass was reached, and the draught and beef cattle were in a sad plight. Then came another big snowstorm and a temperature of l6 deg., during which eleven mules and a number of oxen were frozen to death. In this condition of affairs, Colonel Johnston decided that a winter advance into Salt Lake Valley was impracticable. Learning of Colonel Alexander's move, which he did not approve, he sent word for him to join forces with his own command on Black's Fork, and there the commanding officer arrived on November 3. Lieutenant Colonel Cooke, of the Second Dragoons, with whom Governor Cumming was making the trip, had a harrowing experience. There was much confusion in organizing his regiment of six companies at Fort Leavenworth, and he did not begin his march until September 17, with a miserable lot of mules and insufficient supplies. He found little grass for the animals, and after crossing the South Platte on October 15, they began to die or to drop out. From that point snow and sleet storms were encountered, and, when Fort Laramie was reached, so many of the animals had been left behind or were unable to travel, that some of his men were dismounted, the baggage supply was reduced, and even the ambulances were used to carry grain. After passing Devil's Gate, they encountered a snowstorm on November 5. The best shelter their guide could find was a lofty natural wall at a point known as Three Crossings. Describing their night there he says: "Only a part of the regiment could huddle behind the rock in the deep snow; whilst, the long night through, the storm continued, and in fearful eddies from above, before, behind, drove the falling and drifting snow. Thus exposed, for the hope of grass the poor animals were driven, with great devotion, by the men once more across the stream and three-quarters of a mile beyond, to the base of a granite ridge, which almost faced the storm. There the famished mules, crying piteously, did not seek to eat, but desperately gathered in a mass, and some horses, escaping guard, went back to the ford, where the lofty precipice first gave us so pleasant relief and shelter." The march westward was continued through deep snow and against a cold wind. On November 8 twenty-three mules had given out, and five wagons had to be abandoned. On the night of the 9th, when the mules were tied to the wagons, "they gnawed and destroyed four wagon tongues, a number of wagon covers, ate their ropes, and getting loose, ate the sage fuel collected at the tents." On November 10 nine horses were left dying on the road, and the thermometer was estimated to have marked twenty-five degrees below zero. Their thermometers were all broken, but the freezing of a bottle of sherry in a trunk gave them a basis of calculation. The command reached a camp three miles below Fort Bridger on November 19. Of one hundred and forty-four horses with which they started, only ten reached that camp. CHAPTER XIII. -- THE MORMON PURPOSE When Colonel Johnston arrived at the Black's Fork camp the information he received from Colonel Alexander, and certain correspondence with the Mormon authorities, gave him a comprehensive view of the situation; and on November 5 he forwarded a report to army headquarters in the East, declaring that it was the matured design of the Mormons "to hold and occupy this territory independent of and irrespective of the authority of the United States," entertaining "the insane design of establishing a form of government thoroughly despotic, and utterly repugnant to our institutions." The correspondence referred to began with a letter from Brigham Young to Colonel Alexander, dated October 14. Opening with a declaration of Young's patriotism, and the brazen assertion that the people of Utah "had never resisted even the wish of the President of the United States, nor treated with indignity a single individual coming to the territory under his authority," he went on to say:-- "But when the President of the United States so far degrades his high position, and prostitutes the highest gift of the people, as to make use of the military power (only intended for the protection of the people's rights) to crush the people's liberties, and compel them to receive officials so lost to self-respect as to accept appointments against the known and expressed wish of the people, and so craven and degraded as to need an army to protect them in their position, we feel that we should be recreant to every principle of self-respect, honor, integrity, and patriotism to bow tamely to such high-handed tyranny, a parallel for which is only found in the attempts of the British government, in its most corrupt stages, against the rights, liberties, and lives of our forefathers." He then appealed to Colonel Alexander, as probably "the unwilling agent" of the administration, to return East with his force, saying, "I have yet to learn that United States officers are implicitly bound to obey the dictum of a despotic President, in violating the most sacred constitutional rights of American citizens." On October 18 Colonel Alexander, acknowledging the receipt of Young's letter, said in his reply that no one connected with his force had any wish to interfere in any way with the religion of the people of Utah, adding: "I repeat my earnest desire to avoid violence and bloodshed, and it will require positive resistance to force me to it. But my troops have the same right of self-defence that you claim, and it rests entirely with you whether they are driven to the exercise of it." Finding that he could not cajole the federal officer, Young threw off all disguise, and in reply to an earlier letter of Colonel Alexander, he gave free play to his vituperative powers. After going over the old Mormon complaints, and declaring that "both we and the Kingdom of God will be free from all hellish oppressors, the Lord being our helper," he wrote at great length in the following tone:-- "If you persist in your attempt to permanently locate an army in this Territory, contrary to the wishes and constitutional rights of the people therein, and with a view to aid the administration in their unhallowed efforts to palm their corrupt officials upon us, and to protect them and blacklegs, black-hearted scoundrels, whoremasters, and murderers, as was the sole intention in sending you and your troops here, you will have to meet a mode of warfare against which your tactics furnish you no information.... "If George Washington was now living, and at the helm of our government, he would hang the administration as high as he did Andre, and that, too, with a far better grace and to a much greater subserving the best interests of our country.... "By virtue of my office as Governor of the Territory of Utah, I command you to marshal your troops and leave this territory, for it can be of no possible benefit to you to wickedly waste treasures and blood in prosecuting your course upon the side of a rebellion against the general government by its administrators.... Were you and your fellow officers as well acquainted with your soldiers as I am with mine, and did they understand the work they were now engaged in as well as you may understand it, you must know that many of them would immediately revolt from all connection with so ungodly, illegal, unconstitutional and hellish a crusade against an innocent people, and if their blood is shed it shall rest upon the heads of their commanders. With us it is the Kingdom of God or nothing." To this Colonel Alexander replied, on the 19th, that no citizen of Utah would be harmed through the instrumentality of the army in the performance of its duties without molestation, and that, as Young's order to leave the territory was illegal and beyond his authority, it would not be obeyed. John Taylor, on October 21, added to this correspondence a letter to Captain Marcy, in which he ascribed to party necessity the necessity of something with which to meet the declaration of the Republicans against polygamy--the order of the President that troops should accompany the new governor to Utah; declared that the religion of the Mormons was "a right guaranteed to us by the constitution"; and reiterated their purpose, if driven to it, "to burn every house, tree, shrub, rail, every patch of grass and stack of straw and hay, and flee to the mountains." "How a large army would fare without resources," he added, "you can picture to yourself."* * Text of this letter in House Ex. Doc. No. 71, 1st Session, 35th Congress, and Tullidge's "History of Salt Lake City." The Mormon authorities meant just what they said from the start. Young was as determined to be the head of the civil government of the territory as he was to be the head of the church. He had founded a practical dictatorship, with power over life and property, and had discovered that such a dictatorship was necessary to the regulation of the flock that he had gathered around him and to the schemes that he had in mind. To permit a federal governor to take charge of the territory, backed up by troops who would sustain him in his authority, meant an end to Young's absolute rule. Rather than submit to this, he stood ready to make the experiment of fighting the government force, separated as that force was from its Eastern base of supplies; to lay waste the Mormon settlements, if it became necessary to use this method of causing a federal retreat by starvation; and, if this failed, to withdraw his flock to some new Zion farther south. In accordance with this view, as soon as news of the approach of the troops reached Salt Lake Valley, all the church industries stopped; war supplies weapons and clothing were manufactured and accumulated; all the elders in Europe were ordered home, and the outlying colonies in Carson Valley and in southern California were directed to hasten to Salt Lake City. A correspondent of the San Francisco Bulletin at San Bernardino, California, reported that in the last six months the Mormons there had sent four or five tons of gunpowder and many weapons to Utah, and that, when the order to "gather" at the Mormon metropolis came, they sacrificed everything to obey it, selling real estate at a reduction of from 20 to 50 per cent, and furniture for any price that it would bring. The same sacrifices were made in Carson Valley, where 150 wagons were required to accommodate the movers. In Salt Lake City the people were kept wrought up to the highest pitch by the teachings of their leaders. Thus, Amasa W. Lyman told them, on October 8, that they would not be driven away, because "the time has come when the Kingdom of God should be built up."* Young told them the same day, "If we will stand up as men and women of God, the yoke shall never be placed upon our necks again, and all hell cannot overthrow us, even with the United States troops to help them."** Kimball told the people in the Tabernacle, on October 18: "They [the United States] will have to make peace with us, and we never again shall make peace with them. If they come here, they have got to give up their arms." Describing his plan of campaign, at the same service, after the reading of the correspondence between Young and Colonel Alexander, Young said: "Do you want to know what is going to be done with the enemies now on our border? As soon as they start to come into our settlements, let sleep depart from their eyes and slumber from their eyelids until they sleep in death. Men shall be secreted here and there, and shall waste away our enemies in the name of Israel's God."*** * Journal of Discourses, Vol. V, p. 319. ** Ibid., Vol. V, p. 332 *** Ibid., Vol. V, p. 338. Young was equally explicit in telling members of his own flock what they might expect if they tried to depart at that time. In a discourse in the Tabernacle, on October 25, he said:-- "If any man or woman in Utah wants to leave this community, come to me and I will treat you kindly, as I always have, and will assist you to leave; but after you have left our settlements you must not then depend upon me any longer, nor upon the God I serve. You must meet the doom you have labored for.... After this season, when this ignorant army has passed off, I shall never again say to a man, 'Stay your rifle ball,' when our enemies assail us, but shall say, 'Slay them where you find them."'* * Ibid, Vol. V, p. 352. Kimball, on November 8, spoke with equal plainness on this subject:-- "When it is necessary that blood should be shed, we should be as ready to do that as to eat an apple. That is my religion, and I feel that our platter is pretty near clean of some things, and we calculate to keep it clean from this time henceforth and forever .... And if men and women will not live their religion, but take a course to pervert the hearts of the righteous, we will 'lay judgment to the line and righteousness to the plummet,' and we will let you know that the earth can swallow you up as did Koran with his hosts; and, as Brother Taylor says, you may dig your graves, and we will slay you and you may crawl into them."* * Journal of Discourses, Vol. VI, p. 34. The Mormon songs of the day breathed the same spirit of defiance to the United States authorities. A popular one at the Tabernacle services began:-- "Old Uncle Sam has sent, I understand, Du dah, A Missouri ass to rule our land, Du dah! Du dah day. But if he comes we'll have some fun, Du dah, To see him and his juries run, Du dah! Du dah day. Chorus: Then let us be on hand, By Brigham Young to stand, And if our enemies do appear, We'll sweep them from the land." Another still more popular song, called "Zion," contained these words:-- "Here our voices we'll raise, and will sing to thy praise, Sacred home of the Prophets of God; Thy deliverance is nigh, thy oppressors shall die, And the Gentiles shall bow 'neath thy rod." When the Mormons found that the federal forces had gone into winter quarters, the Nauvoo Legion was massed in a camp called Camp Weber, at the mouth of Echo canyon. This canyon they fortified with ditches and breastworks, and some dams intended to flood the roadway; but they succeeded in erecting no defences which could not have been easily overcome by a disciplined force. A watch was set day and night, so that no movement of "the invaders" could escape them, and the officer in charge was particularly forbidden to allow any civil officer appointed by the President to pass. This careful arrangement was kept up all winter, but Tullidge says that no spies were necessary, as deserting soldiers and teamsters from the federal camp kept coming into the valley with information. The territorial legislature met in December, and approved Governor Young's course, every member signing a pledge to maintain "the rights and liberties" of the territory. The legislators sent a memorial to Congress, dated January 6, 1858, demanding to be informed why "a hostile course is pursued toward an unoffending people," calling the officers who had fled from the territory liars, declaring that "we shall not again hold still while fetters are being forged to bind us," etc. This offensive document reached Washington in March, and was referred in each House to the Committee on Territories, where it remained. When the federal forces reached Fort Bridger, they found that the Mormons had burned the buildings, and it was decided to locate the winter camp--named Camp Scott--on Black's Fork, two miles above the fort. The governor and other civil officers spent the winter in another camp near by, named "Ecklesville," occupying dugouts, which they covered with an upper story of plastered logs. There was a careful apportionment of rations, but no suffering for lack of food. An incident of the winter was the expedition of Captain Randolph B. Marcy across the Uinta Mountains to New Mexico, with two guides and thirty-five volunteer companions, to secure needed animals. The story of his march is one of the most remarkable on record, the company pressing on, even after Indian guides refused to accompany them to what they said was certain death, living for days only on the meat supplied by half-starved mules, and beating a path through deep snow. This march continued from November 27 to January 10, when, with the loss of only one man, they reached the valley of the Rio del Norte, where supplies were obtained from Fort Massachusetts. Captain Marcy started back on March 17, selecting a course which took him past Long's and Pike's Peaks. He reached Camp Scott on June 8, with about fifteen hundred horses and mules, escorted by five companies of infantry and mounted riflemen. During the winter Governor Cumming sent to Brigham Young a proclamation notifying him of the arrival of the new territorial officers, and assuring the people that he would resort to the military posse only in case of necessity. Judge Eckles held a session of the United States District Court at Camp Scott on December 30, and the grand jury of that court found indictments for treason, resting on Young's proclamation and Wells's instructions, against Young, Kimball, Wells, Taylor, Grant, Locksmith, Rockwell, Hickman, and many others, but of course no arrests were made. Meanwhile, at Washington, preparations were making to sustain the federal authority in Utah as soon as spring opened.* Congress made an appropriation, and authorized the enlistment of two regiments of volunteers; three thousand regular troops and two batteries were ordered to the territory, and General Scott was directed to sail for the Pacific coast with large powers. But General Scott did not sail, the army contracts created a scandal,** and out of all this preparation for active hostilities came peace without the firing of a shot; out of all this open defiance and vilification of the federal administration by the Mormon church came abject surrender by the administration itself. * For the correspondence concerning the camp during the winter of 1858, see Sen. Doc., 2d Session, 35th Congress, Vol. II. ** Colonel Albert G. Brown, Jr., in his account of the Utah Expedition in the Atlantic Monthly for April, 1859, said: "To the shame of the administration these gigantic contracts, involving an amount of more than $6,000,000, were distributed with a view to influence votes in the House of Representatives upon the Lecompton Bill. Some of the lesser ones, such as those for furnishing mules, dragoon horses, and forage, were granted arbitrarily to relatives or friends of members who were wavering upon that question." The principal contract, that for the transportation of all the supplies, involving for the year 1858 the amount of $4,500,000, was granted, without advertisement or subdivision, to a firm in Western Missouri, whose members had distinguished themselves in the effort to make Kansas a slave state, and now contributed liberally to defray the election expenses of the Democratic party." CHAPTER XIV. -- COLONEL KANE'S MISSION When Major Van Vliet returned from Utah to Washington with Young's defiant ultimatum, he was accompanied by J. M. Bernhisel, the territorial Delegate to Congress, who was allowed to retain his seat during the entire "war," a motion for his expulsion, introduced soon after Congress met, being referred to a committee which never reported on it, the debate that arose only giving further proof of the ignorance of the lawmakers about Mormon history, Mormon government, and Mormon ambition. In Washington Bernhisel was soon in conference with Colonel T. L. Kane, that efficient ally of the Mormons, who had succeeded so well in deceiving President Fillmore. In his characteristically wily manner, Kane proposed himself to the President as a mediator between the federal authorities and the Mormon leaders.* At that early date Buchanan was not so ready for a compromise as he soon became, and the Cabinet did not entertain Kane's proposition with any enthusiasm. But Kane secured from the President two letters, dated December 3.** The first stated, in regard to Kane, "You furnish the strongest evidence of your desire to serve the Mormons by undertaking so laborious a trip," and that "nothing but pure philanthropy, and a strong desire to serve the Mormon people, could have dictated a course so much at war with your private interests." If Kane presented this credential to Young on his arrival in Salt Lake City, what a glorious laugh the two conspirators must have had over it! The President went on to reiterate the views set forth in his last annual message, and to say: "I would not at the present moment, in view of the hostile attitude they have assumed against the United States, send any agent to visit them on behalf of the government." The second letter stated that Kane visited Utah from his own sense of duty, and commended him to all officers of the United States whom he might meet. * H. H. Bancroft ("History of Utah," p. 529) accepts the ridiculous Mormon assertion that Buchanan was compelled to change his policy toward the Mormons by unfavorable comments "throughout the United States and throughout Europe." Stenhouse says ("Rocky Mountain Saints," p. 386): "That the initiatory steps for the settlement of the Utah difficulties were made by the government, as is so constantly repeated by the Saints, is not true. The author, at the time of Colonel Kane's departure from New York for Utah, was on the staff of the New York Herald, and was conversant with the facts, and confidentially communicated them to Frederick Hudson, Esq., the distinguished manager of that great journal." ** Sen. Doc., 2d Session. 35th Congress, Vol. II, pp. 162-163. Kane's method of procedure was, throughout, characteristic of the secret agent of such an organization as the Mormon church. He sailed from New York for San Francisco the first week in January, 1858, under the name of Dr. Osborn. As soon as he landed, he hurried to Southern California, and, joining the Mormons who had been called in from San Bernardino, he made the trip to Utah with them, arriving in Salt Lake City in February. On the evening of the day of his arrival he met the Presidency and the Twelve, and began an address to them as follows: "I come as ambassador from the Chief Executive of our nation, and am prepared and duly authorized to lay before you, most fully and definitely, the feelings and views of the citizens of our common country and of the Executive toward you, relative to the present position of this territory, and relative to the army of the United States now upon your borders." This is the report of Kane's words made by Tullidge in his "Life of Brigham Young." How the statement agrees with Kane's letters from the President is apparent on its face. The only explanation in Kane's favor is that he had secret instructions which contradicted those that were written and published. Kane told the church officers that he wished to "enlist their sympathies for the poor soldiers who are now suffering in the cold and snow of the mountains!" An interview of half an hour with Young followed--too private in its character to be participated in even by the other heads of the church. An informal discussion ensued, the following extracts from which, on Mormon authority, illustrate Kane's sympathies and purpose:-- "Did Dr. Bernhisel take his seat?" Kane--"Yes. He was opposed by the Arkansas member and a few others, but they were treated as fools by more sagacious members; for, if the Delegate had been refused his seat, it would have been TANTAMOUNT TO A DECLARATION OF WAR." "I suppose they [the Cabinet] are united in putting down Utah?" Kane--"I think not."* * Tullidge's "History of Salt Lake City," p. 203. Kane was placed as a guest, still incognito, in the house of an elder, and, after a few days' rest, he set out for Camp Scott. His course on arriving there, on March 10, was again characteristic of the crafty emissary. Not even recognizing the presence of the military so far as to reply to a sentry's challenge, the latter fired on him, and he in turn broke his own weapon over the sentry's head. When seized, he asked to be taken to Governor Cumming, not to General Johnston.* "The compromise," explains Tullidge, "which Buchanan had to effect with the utmost delicacy, could only be through the new governor, and that, too, by his heading off the army sent to occupy Utah." A fancied insult from General Johnston due to an orderly's mistake led Kane to challenge the general to a duel; but a meeting was prevented by an order from Judge Eckles to the marshal to arrest all concerned if his command to the contrary was not obeyed. "Governor Cumming," continued Tullidge, "could do nothing less than espouse the cause of the `ambassador' who was there in the execution of a mission intrusted to him by the President of the United States."** * Colonel Johnston was made a brigadier general that winter. ** Kane brought an impudent letter from Young, saying that he had learned that the United States troops were very destitute of provisions, and offering to send them beef cattle and flour. General Johnston replied to Kane that he had an abundance of provisions, and that, no matter what might be the needs of his army, he "would neither ask nor receive from President Young and his confederates any supplies while they continued to be enemies of the government" Kane replied to this the next day, expressing a fear that "it must greatly prejudice the public interest to refuse Mr. Young's proposal in such a manner," and begging the general to reconsider the matter. No farther notice seems to have been taken of the offer. Kane did not make any mistake in his selection of the person to approach in camp. Judged by the results, and by his admissions in after years, the most charitable explanation of Cumming's course is that he was hoodwinked from the beginning by such masters in the art of deception as Kane and Young. A woman in Salt Lake City, writing to her sons in the East at the time, described the governor as in "appearance a very social, good-natured looking gentleman, a good specimen of an old country aristocrat, at ease in himself and at peace with all the world."* Such a man, whom the acts and proclamations and letters of Young did not incite to indignation, was in a very suitable frame of mind to be cajoled into adopting a policy which would give him the credit of bringing about peace, and at the same time place him at the head of the territorial affairs. * New York Herald, July 2, 1858. For personal recollections of Cumming, see Perry's "Reminiscences of Public Men," p. 290. What is said by Governor Perry of Cumming's Utah career is valueless. In looking into the causes of what was, from this time, a backing down by both parties to this controversy, we find at Washington that lack of an aggressive defence of the national interests confided to him by his office which became so much more evident in President Buchanan a few years later. Defied and reviled personally by Young in the latter's official communications, there was added reason to those expressed in the President's first message why this first rebellion, as he called it, "should be put down in such a manner that it shall be the last." But a wider question was looming up in Kansas, one in which the whole nation recognized a vital interest; a bigger struggle attracted the attention of the leading members of the Cabinet. The Lecompton Constitution was a matter of vastly more interest to every politician than the government of the sandy valley which the Mormons occupied in distant Utah. On the Mormon side, defiant as Young was, and sincere as was his declaration that he would leave the valley a desert before the advance of a hostile force, his way was not wholly clear. His Legion could not successfully oppose disciplined troops, and he knew it. The conviction of himself and his associates on the indictments for treason could be prevented before an unbiased non-Mormon jury only by flight. Abjectly as his people obeyed him,--so abjectly that they gave up all their gold and silver to him that winter in exchange for bank notes issued by a company of which he was president,--the necessity of a reiteration of the determination to rule by the plummet showed that rebellion was at least a possibility? That Young realized his personal peril was shown by some "instructions and remarks" made by him in the Tabernacle just after Kane set out for Fort Bridger, and privately printed for the use of his fellow-leaders. He expressed the opinion that if Joseph Smith had "followed the revelations in him" (meaning the warnings of danger), he would have been among them still. "I do not know precisely," said Young, "in what manner the Lord will lead me, but were I thrown into the situation Joseph was, I would leave the people and go into the wilderness, and let them do the best they could.... We are in duty bound to preserve life--to preserve ourselves on earth--consequently we must use policy, and follow in the counsel given us." He pointed out the sure destruction that awaited them if they opened fire on the soldiers, and declared that he was going to a desert region in the territory which he had tried to have explored "a desert region that no man knows anything about," with "places here and there in it where a few families could live," and the entire extent of which would provide homes for five hundred thousand people, if scattered about. In these circumstances "a way out" that would free the federal administration from an unpleasant complication, and leave Young still in practical control in Utah, was not an unpleasant prospect for either side. A long Utah letter to the Near York Herald (which had been generally pro-Mormon in tone) dated Camp Scott, May 22, 1858, contained the following: "Some of the deceived followers of the latest false Prophet arrived at this post in a most deplorable condition. One mater familiar had crossed the mountains during very severe weather in almost a state of nudity. Her dress consisted of a part of a single skirt, part of a man's shirt, and a portion of a jacket. Thus habited, without a shoe or a thread more, she had walked 157 miles in snow, the greater part of the way up to her knees, and carried in her arms a sucking babe less than six weeks old. The soldiers pulled off their clothes and gave them to the unfortunate woman. The absconding Saints who arrive here tell a great many stories about the condition and feeling of their brethren who still remain in the land of promise.... Thousands and thousands of persons, both men and women, are represented to be exceedingly desirous of not going South with the church, but are compelled to by fear of death or otherwise." Governor Cumming, in his report to Secretary Cass on the situation as he found it when he entered Salt Lake City, said that, learning that a number of persons desirous of leaving the territory "considered themselves to be unlawfully restrained of their liberty," he decided, even at the risk of offending the Mormons, to give public notice of his readiness to assist such persons. In consequence, 56 men, 38 women, and 71 children sought his protection in order to proceed to the States. "The large majority of these people;" he explained, "are of English birth, and state that they leave the congregation from a desire to improve their circumstances and realize elsewhere more money for their labor." Kane having won Governor Cumming to his view of the situation, and having created ill feeling between the governor and the chief military commander, the way was open for the next step. The plan was to have Governor Cumming enter Salt Lake Valley without any federal troops, and proceed to Salt Lake City under a Mormon escort of honor, which was to meet him when he came within a certain distance of that city. This he consented to do. Kane stayed in "Camp Eckles" until April, making one visit to the outskirts to hold a secret conference with the Mormons, and, doubtless, to arrange the details of the trip. On April 3 Governor Cumming informed General Johnston of his decision, and he set out two days later. General Johnston's view of the policy to be pursued toward the Mormons was expressed in a report to army headquarters, dated January 20:-- "Knowing how repugnant it would be to the policy or interest of the government to do any act that would force these people into unpleasant relations with the federal government, I have, in conformity with the views also of the commanding general, on all proper occasions manifested in my intercourse with them a spirit of conciliation. But I do not believe that such consideration of them would be properly appreciated now, or rather would be wrongly interpreted; and, in view of the treasonable temper and feeling now pervading the leaders and a greater portion of the Mormons, I think that neither the honor nor the dignity of the government will allow of the slightest concession being made to them." Judge Eckles did not conceal his determination not to enter Salt Lake City until the flag of his country was waving there, holding it a shame that men should be detained there in subjection to such a despot as Brigham Young. Leaving camp accompanied only by Colonel Kane and two servants, Governor Cumming found his Mormon guard awaiting him a few miles distant. His own account of the trip and of his acts during the next three weeks of his stay in Mormondom may be found in a letter to General Johnston and a report to Secretary of State Cass.* As Echo canyon was supposed to be thoroughly fortified, and there was not positive assurance that a conflict might not yet take place, the governor was conducted through it by night. He says that he was "agreeably surprised" by the illuminations in his honor. Very probably he so accepted them, but the fires lighted along the sides and top of the canyon were really intended to appear to him as the camp-fires of a big Mormon army. This deception was further kept up by the appearance of challenging parties at every turn, who demanded the password of the escort, and who, while the governor was detained, would hasten forward to a new station and go through the form of challenging again: Once he was made the object of an apparent attack, from which he was rescued by the timely arrival of officers of authority.** * For text, see Tullidge's "History of Salt Lake City," pp. 108-212. ** "In course of time Cumming discovered how the Mormon leaders had imposed upon him and amused themselves with his credulity, and to the last hour that he was in the Territory he felt annoyed at having been so absurdly deceived, and held Brigham responsible for the mortifying joke."--"Rocky Mountain Saints," p. 390. The trip to Salt Lake City occupied a week, and on the 12th the governor entered the Mormon metropolis, escorted by the city officers and other persons of distinction in the community, and was assigned as a guest to W. C. Staines, an influential Mormon elder. There Young immediately called on him, and was received with friendly consideration. Asked by his host, when the head of the church took his leave, if Young appeared to be a tyrant, Governor Cumming replied: "No, sir. No tyrant ever had a head on his shoulders like Mr. Young. He is naturally a good man. I doubt whether many of your people sufficiently appreciate him as a leader."* This was the judgment of a federal officer after a few moments' conversation with the reviler of the government and a month's coaching by Colonel Kane. Three days later, Governor Cumming officially notified General Johnston of his arrival, and stated that he was everywhere recognized as governor, and "universally greeted with such respectful attentions" as were due to his office. There was no mention of any advance of the troops, nor any censure of Mormon offenders, but the general was instructed to use his forces to recover stock alleged to have been stolen from the Mormons by Indians, and to punish the latter, and he was informed that Indian Agent Hurt (who had so recently escaped from Mormon clutches) was charged by W. H. Hooper, the Mormon who had acted as secretary of state during recent months, with having incited Indians to hostility, and should be investigated! Verily, Colonel Kane's work was thoroughly performed. General Johnston replied, expressing gratification at the governor's reception, requesting to be informed when the Mormon force would be withdrawn from the route to Salt Lake City, and saying that he had inquired into Dr. Hurt's case, and had satisfied himself "that he has faithfully discharged his duty as agent, and that he has given none but good advice to the Indians." * Tullidge's "History of Salt Lake City," p. 206. On the Sunday after his arrival Young introduced Governor Cumming to the people in the Tabernacle, and then a remarkable scene ensued. Stenhouse says that the proceedings were all arranged in advance. Cumming was acting the part of the vigilant defender of the laws, and at the same time as conciliator, doing what his authority would permit to keep the Mormon leaders free from the presence of troops and from the jurisdiction of federal judges. But he was not all-powerful in this respect. General Johnston had orders that would allow him to dispose of his forces without obedience to the governor, and the governor could not quash the indictments found by Judge Eckles's grand jury. Young's knowledge of this made him cautious in his reliance on Governor Gumming. Then, too, Young had his own people to deal with, and he would lose caste with them if he made a surrender which left Mormondom practically in federal control. When Governor Cumming was introduced to the congregation of nearly four thousand people he made a very conciliatory address, in which, however, according to his report to Secretary Cass,* he let them know that he had come to vindicate the national sovereignty, "and to exact an unconditional submission on their part to the dictates of the law"; but informed them that they were entitled to trial by their peers,--intending to mean Mormon peers,--that he had no intention of stationing the army near their settlements, or of using a military posse until other means of arrest had failed. After this practical surrender of authority, the governor called for expressions of opinion from the audience, and he got them. That audience had been nurtured for years on the oratory of Young and Kimball and Grant, and had seen Judge Brocchus vilified by the head of the church in the same building; and the responses to Governor Cumming's invitation were of a kind to make an Eastern Gentile quail, especially one like the innocent Cumming, who thought them "a people who habitually exercised great self-control." One speaker went into a review of Mormon wrongs since the tarring of the prophet in Ohio, holding the federal government responsible, and naming as the crowning outrage the sending of a Missourian to govern them. This was too much for Cumming, and he called out, "I am a Georgian, sir, a Georgian." The congregation gave the governor the lie to his face, telling him that they would not believe that he was their friend until he sent the soldiers back. "It was a perfect bedlam," says an eyewitness, "and gross personal remarks were made. One man said, 'You're nothing but an office seeker.' The governor replied that he obtained his appointment honorably and had not solicited it."** If all this was a piece of acting arranged by Young to show his flock that he was making no abject surrender, it was well done.*** * Ex. Doc. No. 67, 1st Session, 35th Congress. ** Coverdale's statement in Camp Scott letter, June 4, 1858, to New York Herald. *** "Brigham was seated beside the governor on the platform, and tried to control the unruly spirits. Governor Cumming may for the moment have been deceived by this apparent division among the Mormons, but three years later he told the author that it was all of a piece with the incidents of his passage through Echo canyon. In his characteristic brusque way he said: 'It was all humbug, sir, all humbug; but never mind; it is all over now. If it did them good, it did not hurt me.'"--"Rocky Mountain Saints," p. 393. Young's remarks on March 21 had been having their effect while Cumming was negotiating, and an exodus from the northern settlements was under way which only needed to be augmented by a movement from the valley to make good Young's declaration that they would leave their part of the territory a desert. No official order for this movement had been published, but whatever direction was given was sufficient. Peace Commissioners Powell and McCullough, in a report to the Secretary of War dated July 3, 1858, said on this subject: "We were informed by various (discontented) Mormons, who lived in the settlements north of Provo, that they had been forced to leave their homes and go to the southern part of the Territory.... We were also informed that at least one-third of the persons who had removed from their homes were compelled to do so. We were told that many were dissatisfied with the Mormon church, and would leave it whenever they could with safety to themselves. We are of opinion that the leaders of the Mormon church congregated the people in order to exercise more immediate control over them." Not only were houses deserted, but growing crops were left and heavier household articles abandoned, and the roads leading to the south and through Salt Lake City were crowded day by day with loaded wagons, their owners--even the women, often shoeless trudging along and driving their animals before them. These refugees were, a little later, joined by Young and most of his associates, and by a large part of the inhabitants of Salt Lake City itself. It was estimated by the army officers at the time that 25,000 of a total population of 45,000 in the Territory, took part in this movement. When they abandoned their houses they left them tinder boxes which only needed the word of command, when the troops advanced, to begin a general conflagration. By June 1 the refugees were collected on the western shore of Utah Lake, fifty miles south of Salt Lake City. What a picture of discomfort and positive suffering this settlement presented can be partly imagined. The town of Provo near by could accommodate but a few of the new-comers, and for dwellings the rest had recourse to covered wagons, dugouts, cabins of logs, and shanties of boards--anything that offered any protection. There was a lack of food, and it was the old life of the plains again, without the daily variety presented when the trains were moving. In his report to Secretary Cass, dated May 2, Governor Cumming, after describing this exodus as a matter of great concern, said:-- "I shall follow these people and try to rally them. Our military force could overwhelm most of these poor people, involving men, women, and children in a common fate; but there are among the Mormons many brave men accustomed to arms and horses, men who could fight desperately as guerillas; and, if the settlements are destroyed, will subject the country to an expensive and protracted war, without any compensating results. They will, I am sure, submit to 'trial by their peers,' but they will not brook the idea of trial by 'juries' composed of 'teamsters and followers of the camp,' nor any army encamped in their cities or dense settlements." What kind of justice their idea of "trial by their peers" meant was disclosed in the judicial history of the next few years. This report, which also recited the insults the governor had received in the Tabernacle, was sent to Congress on June 10 by President Buchanan, with a special message, setting forth that he had reason to believe that "our difficulties with the territory have terminated, and the reign of the constitution and laws been restored," and saying that there was no longer any use of calling out the authorized regiments of volunteers. CHAPTER XV. -- THE PEACE COMMISSION Governor Cumming's report of May 2 did not reach Washington until June 9, but the President's volte-face had begun before that date, and when the situation in Utah was precisely as it was when he had assured Colonel Kane that he would send no agent to the Mormons while they continued their defiant attitude. Under date of April 6 he issued a proclamation, in which he recited the outrages on the federal officers in Utah, the warlike attitude and acts of the Mormon force, which, he pointed out, constituted rebellion and treason; declared that it was a grave mistake to suppose that the government would fail to bring them into submission; stated that the land occupied by the Mormons belonged to the United States; and disavowed any intention to interfere with their religion; and then, to save bloodshed and avoid indiscriminate punishment where all were not equally guilty, he offered "a free and full pardon to all who will submit themselves to the just authority of the federal government." This proclamation was intrusted to two peace commissioners, L. W. Powell of Kentucky and Major Ben. McCullough of Texas. Powell had been governor of his state, and was then United States senator-elect. McCullough had seen service in Texas before the war with Mexico, and been a daring scout under Scott in the latter war. He was killed at the battle of Pea Ridge, Arkansas, in 1862, in command of a Confederate corps. These commissioners were instructed by the Secretary of War to give the President's proclamation extensive circulation in Utah. Without entering into any treaty or engagements with the Mormons, they were to "bring those misguided people to their senses" by convincing them of the uselessness of resistance, and how much submission was to their interest. They might, in so doing, place themselves in communication with the Mormon leaders, and assure them that the movement of the army had no reference to their religious tenets. The determination was expressed to see that the federal officers appointed for the territory were received and installed, and that the laws were obeyed, and Colonel Kane was commended to them as likely to be of essential service. The commissioners set out from Fort Leavenworth on April 25, travelling in ambulances, their party consisting of themselves, five soldiers, five armed teamsters, and a wagon master. They arrived at Camp Scott on May 29, the reenforcements for the troops following them. The publication of the President's proclamation was a great surprise to the military. "There was none of the bloodthirsty excitement in the camp which was reported in the States to have prevailed there," says Colonel Brown, "but there was a feeling of infinite chagrin, a consciousness that the expedition was only a pawn on Mr. Buchanan's political chessboard; and reproaches against his folly were as frequent as they were vehement."* * Atlantic Monthly, April, 1859. The commissioners were not long in discovering the untrustworthy character of any advices they might receive from Governor Cumming. In their report of June 1 to the Secretary of War, they mentioned his opinion that almost all the military organizations of the territory had been disbanded, adding, "We fear that the leaders of the Mormon people have not given the governor correct information of affairs in the valley." They also declared it to be of the first importance that the army should advance into the valley before the Mormons could burn the grass or crops, and they gave General Johnston the warmest praise. The commissioners set out for Salt Lake City on June 2, Governor Cumming who had returned to Camp Scott with Colonel Kane following them. On reaching the city they found that Young and the other leaders were with the refugees at Provo. A committee of three Mormons expressed to the commissioners the wish of the people that they would have a conference with Young, and on the 10th Young, Kimball, Wells, and several of the Twelve arrived, and a meeting was arranged for the following day. There are two accounts of the ensuing conferences, the official reports of the commissioners,* which are largely statements of results, and a Mormon report in the journal kept by Wilford Woodruff.** At the first conference, the commissioners made a statement in line with the President's proclamation and with their instructions, offering pardon on submission, and declaring the purpose of the government to enforce submission by the employment of the whole military force of the nation, if necessary. Woodruff's "reflection" on this proposition was that the President found that Congress would not sustain him, and so was seeking a way of retreat. While the conference was in session, O.P. Rockwell entered and whispered to Young. The latter, addressing Governor Cumming, asked, "Are you aware that those troops are on the move toward the city?" The compliant governor replied, "It cannot be."*** What followed Woodruff thus relates:-- * Sen. Doc., 2d Session, 35th Congress, Vol. II, p. 167. ** Quoted in Tullidge's "History of Salt Lake City," p. 214. *** Governor Cumming on June 15 despatched a letter to General Johnston saying that he had denied the report of the advance of the army, and that the general was pledged not to advance until he had received communications from the peace commissioners and the governor. The general replied on the 19th that he did say he would not advance until he heard from the governor, but that this was not a pledge; that his orders from the President were to occupy the territory; that his supplies had arrived earlier than anticipated, and that circumstances required an advance at once. "'Is Brother Dunbar present?' enquired Brigham. "'Yes, sir,' responded someone. What was coming now? "'Brother Dunbar, sing Zion.' The Scotch songster came forward and sang the soul-stirring lines by C. W. Penrose."* * See p. 498, ante. Interpreted, this meant, "Stop that army or our peace conference is ended." Woodruff adds:-- "After the meeting, McCullough and Gov. Cumming took a stroll together. 'What will you do with such a people?' asked the governor, with a mixture of admiration and concern. 'D--n them, I would fight them if I had my way,' answered McCullough. 'Fight them, would you? You might fight them, but you would never whip them. They would never know when they were whipped.'" At the second day's conference Brigham Young uttered his final defiance and then surrendered. Declaring that he had done nothing for which he desired the President's forgiveness, he satisfied the pride of his followers with such declarations as these:-- "I can take a few of the boys here, and, with the help of the Lord, can whip the whole of the United States. Boys, how do you feel? Are you afraid of the United States? (Great demonstration among the brethren.) No. No. We are not afraid of man, nor of what he can do." "The United States are going to destruction as fast as they can go. If you do not believe it, gentlemen, you will soon see it to your sorrow." But here was the really important part of his remarks: "Now, let me say to you peace commissioners, we are willing those troops should come into our country, but not to stay in our city. They may pass through it, if needs be, but must not quarter less than forty miles from us." Impudent as was this declaration to the representatives of the government, it marked the end of the "war". The commissioners at once notified General Johnston that the Mormon leaders had agreed not to resist the execution of the laws in the territory, and to consent that the military and civil officers should discharge their duties. They suggested that the general issue a proclamation, assuring the people that the army would not trespass on the rights or property of peaceable citizens, and this the general did at once. The Mormon leaders, being relieved of the danger of a trial for treason, now stood in dread of two things, the quartering of the army among them, and a vigorous assault on the practice of polygamy. Judge Eckles's District Court had begun its spring term at Fort Bridger on April 5, and the judge had charged the grand jury very plainly in regard to plural marriages. On this subject he said:-- "It cannot be concealed, gentlemen, that certain domestic arrangements exist in this territory destructive of the peace, good order, and morals of society--arrangements at variance with those of all enlightened and Christian communities in the world; and, sapping as they do the very foundation of all virtue, honesty, and morality, it is an imperative duty falling upon you as grand jurors diligently to inquire into this evil and make every effort to check its growth. "There is no law in this territory punishing polygamy, but there is one, however, for the punishment of adultery; and all illegal intercourse between the sexes, if either party have a husband or wife living at the time, is adulterous and punishable by indictment. The law was made to punish the lawless and disobedient, and society is entitled to the salutary effects of its execution." No indictments were found that spring for this offence, but the Mormons stood in great dread of continued efforts by the judge to enforce the law as he interpreted it. Of the nature of the real terms made with the Mormons, Colonel Brown says:-- "No assurances were given by the commissioners upon either of these subjects. They limited their action to tendering the President's pardon, and exhorting the Mormons to accept it. Outside the conferences, however, without the knowledge of the commissioners, assurances were given on both these subjects by the Governor and Superintendent of Indian Affairs, which proved satisfactory to Brigham Young. The exact nature of their pledges will, perhaps, never be disclosed; but from subsequent confessions volunteered by the superintendent, who appears to have acted as the tool of the governor through the whole affair, it seems probable that they promised explicitly to exert their influence to quarter the army in Cache Valley, nearly one hundred miles north of Salt Lake City, and also to procure the removal of Judge Eckles."* * Atlantic Monthly, April, 1859. Young told the Mormons at Provo on June 27, 1858: "We have reason to believe that Colonel Kane, on his arrival at the frontier, telegraphed to Washington, and that orders were immediately sent to stop the march of the army for ten days."--Journal of Discourses, Vol. VII, p. 57. Captain Marcy had reached Camp Scott on June 8, with his herd of horses and mules, and Colonel Hoffman with the first division of the supply train which left Fort Laramie on March 18; on the 10th Captain Hendrickspn arrived with the remainder of the trains; and on the 13th the long-expected movement from Camp Scott to the Mormon city began. To the soldiers who had spent the winter inactive, except as regards their efforts to keep themselves from freezing, the order to advance was a welcome one. Late as was the date, there had been a snowfall at Fort Bridger only three days before, and the streams were full of water. The column was prepared therefore for bridge-making when necessary. When the little army was well under way the scene in the valley through which ran Black's Fork was an interesting one. The white walls of Bridger's Fort formed a background, with the remnants of the camp in the shape of sod chimneys, tent poles, and so forth next in front, and, slowly leaving all this, the moving soldiers, the long wagon trains, the artillery carriages and caissons, and on either flank mounted Indians riding here and there, satisfying their curiosity with this first sight of a white man's army. The news that the Mormons had abandoned their idea of resistance reached the troops the second day after they had started, and they had nothing more exciting to interest them on the way than the scenery and the Mormon fortifications. Salt Lake City was reached on the 26th, and the march through it took place that day. To the soldiers, nothing was visible to indicate any abandonment of the hostile attitude of the Mormons, much less any welcome. Their leaders had returned to the camp at Provo, and the only civilians in the city were a few hundred who had, for special reasons, been granted permission to return. The only woman in the whole city was Mrs. Cumming. The Mormons had been ordered indoors early that morning by the guard; every flag on a public building had been taken down; every window was closed. The regimental bands and the creaking wagons alone disturbed the utter silence. The peace commissioners rode with General Johnston, and the whole force encamped on the river Jordan, just within the city limits. Two days later, owing to a lack of wood and pasturage there, they were moved about fifteen miles westward, near the foot of the mountains. Disregarding Young's expressed wishes, and any understanding he might have had with Governor Cumming, General Johnston selected Cedar Valley on Lake Utah for one of the three posts he was ordered to establish in the territory, and there his camp was pitched on July 6. Governor Cumming prepared a proclamation to the inhabitants of the territory, announcing that all persons were pardoned who submitted to the law, and that peace was restored, and inviting the refugees to return to their homes. The governor and the peace commissioners made a trip to the Mormon camps, and addressed gatherings at Provo and Lehi. The governor bustled about everywhere, assuring every one that all the federal officers would "hold sacred the amnesty and pardon by the President of the United States, by G-d, sir, yes," and receiving from Young the sneering reply, "We know all about it, Governor." On July 4., no northward movement of the people having begun, Cumming told Young that he intended to publish his proclamation. "Do as YOU please," was the contemptuous reply; "to-morrow I shall get upon the tongue of my wagon, and tell the people that I am going home, and they can do as THEY please."* * Tullidge's "History of Salt Lake City," p. 226. Young did so, and that day the backward march of the people began. The real governor was the head of the church. CHAPTER XVI. -- THE MOUNTAIN MEADOWS MASSACRE We may here interrupt the narrative of events subsequent to the restoration of peace in the territory, with the story of the most horrible massacre of white people by religious fanatics of their own race that has been recorded since that famous St. Bartholemew's night in Paris--the story of the Mountain Meadows Massacre. Committed on Friday, September 11, 1857,--four days before the date of Young's proclamation forbidding the United States troops to enter the territory--it was a considerable time before more than vague rumors of the crime reached the Eastern states. No inquest or other investigation was held by Mormon authority, no person participating in the slaughter was arrested by a Mormon officer; and, when officers of the federal government first visited the scene, in the spring of 1859, all that remained to tell the tale were human skulls and other bones lying where the wolves and coyotes had left them, with scraps of clothing caught here and there upon the vines and bushes. Dr. Charles Brewer, the assistant army surgeon who was sent with a detail to bury the remains in May, 1859, says in his gruesome report:-- "I reached a ravine fifty yards from the road, in which I found portions of the skeletons of many bodies,--skulls, bones, and matted hair,--most of which, on examination, I concluded to be those of men. Three hundred and fifty yards further on another assembly of human remains was found, which, by all appearance, had been left to decay upon the surface; skulls and bones, most of which I believed to be those of women, some also of children, probably ranging from six to twelve years of age. Here, too, were found masses of women's hair, children's bonnets, such as are generally used upon the plains, and pieces of lace, muslin, calicoes, and other materials. Many of the skulls bore marks of violence, being pierced with bullet holes, or shattered by heavy blows, or cleft with some sharp-edged instrument."* * Sen. Doc. No. 42, 1st Session, 36th Congress. More than seventeen years passed before officers of the United States succeeded in securing the needed evidence against any of the persons responsible for these wholesale murders, and a jury which would bring in a verdict of guilty. Then a single Mormon paid the penalty of his crime. He died asserting that he was the one victim surrendered by the Mormon church to appease the public demand for justice. The closest students of the Mountain Meadows Massacre and of Brigham Young's rule will always give the most credence to this statement of John D. Lee. Indeed, to acquit Young of responsibility for this crime, it would be necessary to prove that the sermons and addresses in the journal of Discourses are forgeries. In the summer of 1857 a party was made up in Arkansas to cross the plains to Southern California by way of Utah, under direction of a Captain Fancher.* This party differed from most emigrant parties of the day both in character and equipment. It numbered some thirty families,--about 140 individuals,--men, women, and children. They were people of means, several of them travelling in private carriages, and their equipment included thirty horses and mules, and about six hundred head of cattle, when they arrived in Utah. Most of them seem to have been Methodists, and they had a preacher of that denomination with them. Prayers were held in camp every night and morning, and they never travelled on Sundays. They did not hurry on, as the gold seekers were wont to do in those days, but made their trip one of pleasure, sparing themselves and their animals, and enjoying the beauties and novelties of the route.** * Stenhouse says that travelling the same route, and encamping near the Arkansans, was a company from Missouri who called themselves "Missouri Wildcats," and who were so boisterous that the Arkansans were warned not to travel with them to Utah. Whitney says that the two parties travelled several days apart after leaving Salt Lake City. No mention of a separate company of Missourians appears in the official and court reports of the massacre. ** Jacob Forney, in his official report, says that he made the most careful inquiry regarding the conduct of the emigrants after they entered the territory, and could testify that the company conducted themselves "with propriety." In the years immediately following the massacre, when the Mormons were trying to attribute the crime to Indians, much was said about the party having poisoned a spring and caused the death of Indians and their cattle. Forney found that one ox did die near their camp, but that its death was caused by a poisonous weed. Whitney, the church historian, who of course acquits the church of any responsibility for the massacre, draws a very black picture of the emigrants, saying, for instance, that at Cedar Creek "their customary proceeding of burning fences, whipping the heads off chickens, or shooting them in the streets or private dooryards, to the extreme danger of the inhabitants, was continued. One of them, a blustering fellow riding a gray horse, flourished his pistol in the face of the wife of one of the citizens, all the time making insulting proposals and uttering profane threats."--"History of Utah," Vol. I, p. 696. Every emigrant train for California then expected to restock in Utah. The Mormons had profited by this traffic, and such a thing as non-intercourse with travellers in the way of trade was as yet unheard of. But Young was now defying the government, and his proclamation of September 15 had declared that "no person shall be allowed to pass or repass into or through or from this territory without a permit from the proper officer." To a constituency made up so largely of dishonest members, high and low, as Young himself conceded the Mormon body politic to be, the outfit of these travellers was very attractive. There was a motive, too, in inflicting punishment on them, merely because they were Arkansans, and the motive was this:-- Parley P. Pratt was sent to explore a southern route from Utah to California in 1849. He reached San Francisco from Los Angeles in the summer of 1851, remaining there until June, 1855. He was a fanatical defender of polygamy after its open proclamation, challenging debate on the subject in San Francisco, and issuing circulars calling on the people to repent as "the Kingdom of God has come nigh unto you." While in San Francisco, Pratt induced the wife of Hector H. McLean, a custom-house official, the mother of three children, to accept the Mormon faith and to elope with him to Utah as his ninth wife. The children were sent to her parents in Louisiana by their father, and there she sometime later obtained them, after pretending that she had abandoned the Mormon belief. When McLean learned of this he went East, and traced his wife and Pratt to Houston, Texas, and thence to Fort Gibson, near Van Buren, Arkansas. There he had Pratt arrested, but there seemed to be no law under which he could be held. As soon as Pratt was released, he left the place on horseback. McLean, who had found letters from Pratt to his wife at Fort Gibson which increased his feeling against the man,* followed him on horseback for eight miles, and then, overtaking him, shot him so that he died in two hours.** It was in accordance with Mormon policy to hold every Arkansan accountable for Pratt's death, just as every Missourian was hated because of the expulsion of the church from that state. * Van Buren Intelligencer, May 15, 1857. ** See the story in the New York Times of May 28, 1857, copied from the St. Louis Democrat and St. Louis Republican. When the company pitched camp on the river Jordan their food supplies were nearly exhausted, and their draught animals needed rest and a chance to recuperate. They knew nothing of the disturbed relations between the Mormons and the government when they set out, and they were astonished now to be told that they must break camp and move on southward. But they obeyed. At American Fork, the next settlement, they offered some of their worn-out animals in exchange for fresh ones, and visited the town to buy provisions. There was but one answer--nothing to sell. Southward they continued, through Provo, Springville, Payson, Salt Creek, and Fillmore, at all settlements making the same effort to purchase the food of which they stood in need, and at all receiving the same reply. So much were their supplies now reduced that they hastened on until Corn Creek was reached; there they did obtain a little relief, some Indians selling them about thirty bushels of corn. But at Beaver, a larger place, nonintercourse was again proclaimed, and at Parowan, through which led the road built by the general government, they were forbidden to pass over this directly through the town, and the local mill would not even grind their own corn. At Cedar Creek, one of the largest southern settlements, they were allowed to buy fifty bushels of wheat, and to have it and their corn ground at John D. Lee's mill. After a day's delay they started on, but so worn out were their animals that it took them three days to reach Iron Creek, twenty miles beyond, and two more days to reach Mountain Meadows, fifteen miles farther south. These "meadows" are a valley, 350 miles south of Salt Lake City, about five miles long by one wide. They are surrounded by mountains, and narrow at the lower end to a width of 400 yards, where a gap leads out to the desert. A large spring near this gap made that spot a natural resting-place, and there the emigrants pitched their camp. Had they been in any way suspicious of Indian treachery they would not have stopped there, because, from the elevations on either side, they were subject to rifle fire. Their anxiety, however, was not about the Indians, whom they had found friendly, but about the problem of making the trip of seventy days to San Bernardino, across a desert country, with their wornout animals and their scant supplies. Had Mormon cruelty taken only the form of withholding provisions and forage from this company, its effect would have satisfied their most evil wishers. On the morning of Monday, September 7, still unsuspicious of any form of danger, their camp was suddenly fired upon by Indians, (and probably by some white men disguised as Indians). Seven of the emigrants were killed in this attack and sixteen were wounded. Unexpected as was this manifestation of hostility, the company was too well organized to be thrown into a panic. The fire was returned, and one Indian was killed, and two chiefs fatally wounded. The wagons were corralled at once as a sort of fortification, and the wheels were chained together. In the centre of this corral a rifle pit was dug, large enough to hold all their people, and in this way they were protected from shots fired at them from either side of the valley. In this little fort they successfully defended themselves during that and the ensuing three days. Not doubting that Indians were their only assailants, two of their number succeeded in escaping from the camp on a mission to Cedar City to ask for assistance. These messengers were met by three Mormons, who shot one of them dead, and wounded the other; the latter seems to have made his way back to the camp. The Arkansans soon suffered for water, as the spring was a hundred yards distant. Two of them during one day made a dash, carrying buckets, and got back with them safely, under a heavy fire. * Lee denies positively a story that the Mormons shot two little girls who were dressed in white and sent out for water. He says that when the Arkansans saw a white man in the valley (Lee himself) they ran up a white flag and sent two little boys to talk with him; that he refused to see them, as he was then awaiting orders, and that he kept the Indians from shooting them. "Mormonism Unveiled," p. 231. With some reenforcements from the south, the Indians now numbered about four hundred. They shot down some seventy head of the emigrants' cattle, and on Wednesday evening made another attack in force on the camp, but were repulsed. Still another attack the next morning had the same result. This determined resistance upset the plans of the Mormons who had instigated the Indian attacks. They had expected that the travellers would be overcome in the first surprise, and that their butchery would easily be accounted for as the result of an Indian raid on their camp. But they were not to be balked of their object. To save themselves from the loss of life that would be entailed by a charge on the Arkansans' defences, they resorted to a scheme of the most deliberate treachery. On Friday, the 11th, a Mormon named William Bateman was sent forward with a flag of truce. The other undisguised Mormons remained in concealment, and the Indians had been instructed to keep entirely out of sight. The beleaguered company were delighted to see a white man, and at once sent one of their number to meet him. Their ammunition was almost exhausted, their dead were unburied in their midst, and their situation was desperate. Bateman, following out his instructions, told the representative of the emigrants that the Mormons had come to their assistance, and that, if they would place themselves in the white men's hands and follow directions, they would be conducted in safety to Cedar City, there to await a proper opportunity for proceeding on their journey.* This plan was agreed to without any delay, and John D. Lee was directed by John M. Higbee, major of the Iron Militia, and chief in command of the Mormon party, to go to the camp to see that the plot agreed upon was carried out, Samuel McMurdy and Samuel Knight following him with two wagons which were a part of the necessary equipment. * This account follows Lee's confession, "Mormonism Unveiled," p. 236. Never had a man been called upon to perform a more dastardly part than that which was assigned to Lee. Entering the camp of the beleaguered people as their friend, he was to induce them to abandon their defences, give up all their weapons, separate the adults from the children and wounded, who were to be placed in the wagons, and then, at a given signal, every one of the party was to be killed by the white men who walked by their sides as their protectors. Lee draws a picture of his feelings on entering the camp which ought to be correct, even if circumstances lead one to attribute it to the pen of a man who naturally wished to find some extenuation for himself: "I doubt the power of man being equal to even imagine how wretched I felt. No language can describe my feelings. My position was painful, trying, and awful; my brain seemed to be on fire; my nerves were for a moment unstrung; humanity was overpowering as I thought of the cruel, unmanly part that I was acting. Tears of bitter anguish fell in streams from my eyes; my tongue refused its office; my faculties were dormant, stupefied and deadened by grief. I wished that the earth would open and swallow me where I stood." When Lee entered the camp all the people, men, women, and children, gathered around him, some delighted over the hope of deliverance, while others showed distrust of his intentions. Their position was so strong that they felt some hesitation in abandoning it, and Lee says that, if their ammunition had not been so nearly exhausted, they would never have surrendered. But their hesitation was soon overcome, and the carrying out of the plot proceeded. All their arms, the wounded, and the smallest children were placed in the two wagons. As soon as these were loaded, a messenger from Higbee, named McFarland, rode up with a message that everything should be hastened, as he feared he could not hold back the Indians. The wagons were then started at once toward Cedar City, Lee and the two drivers accompanying them, and the others of the party set out on foot for the place where the Mormon troops were awaiting them, some two hundred yards distant. First went McFarland on horseback, then the women and larger children, and then the men. When, in this order, they came to the place where the Mormons were stationed, the men of the party cheered the latter as their deliverers. As the wagons passed out of sight over an elevation, the march of the rest of the party was resumed. The women and larger children walked ahead, then came the men in single file, an armed Mormon walking by the side of each Arkansan. This gave the appearance of the best possible protection. When they had advanced far enough to bring the women and children into the midst of a company of Indians concealed in a growth of cedars, the agreed signal the words, "Do your duty"--was given. As these words were spoken, each Mormon turned and shot the Arkansan who was walking by his side, and Indians and other Mormons attacked the women and children who were walking ahead, while Lee and his two companions killed the wounded and the older of the children who were in the wagons. The work of killing the men was performed so effectually that only two or three of them escaped, and these were overtaken and killed soon after.* Indeed, only the nervousness natural to men who were assigned to perform so horrible a task could prevent the murderers from shooting dead the unarmed men walking by their sides. With the women and children it was different. Instead of being shot down without warning, they first heard the shots that killed their only protectors, and then beheld the Indians rushing on them with their usual whoops, brandishing tomahawks, knives, and guns. There were cries for mercy, mothers' pleas for children's lives, and maidens' appeals to manly honor; but all in vain. It was not necessary to use firearms; indeed, they would have endangered the assailants themselves. The tomahawk and the knife sufficed, and in the space of a few moments every woman and older child was a corpse. * This is Judge Cradlebaugh's and Lee's statement. Lee said he could have given the details of their pursuit and capture if he had had time. An affidavit by James Lynch, who accompanied Superintendent Forney to the Meadows on his first trip there in March 1859 (printed in Sen. Doc. No. 42), says that one of the three, who was not killed on the spot, "was followed by five Mormons who through promises of safety, etc., prevailed upon him to return to Mountain Meadows, where they inhumanly butchered him, laughing at and disregarding his loud and repeated cries for mercy, as witnessed and described by Ira Hatch, one of the five. The object of killing this man was to leave no witness competent to give testimony in a court of justice but God." When Lee and the men in charge of the two wagons heard the firing, they halted at once, as this was the signal agreed on for them to perform their part. McMurdy's wagon, containing the sick and wounded and the little children, was in advance, Knight's, with a few passengers and the weapons, following. We have three accounts of what happened when the signal was given, Lee's own, and the testimony of the other two at Lee's trial. Lee says that McMurdy at once went up to Knight's wagon, and, raising his rifle and saying, "O Lord my God, receive their spirits; it is for Thy Kingdom I do this," fired, killing two men with the first shot. Lee admits that he intended to do his part of the killing, but says that in his excitement his pistol went off prematurely and narrowly escaped wounding McMurdy; that Knight then shot one man, and with the butt of his gun brained a little boy who had run up to him, and that the Indians then came up and finished killing all the sick and wounded. McMurdy testified that Lee killed the first person in his wagon--a woman--and also shot two or three others. When asked if he himself killed any one that day, McMurdy replied, "I believe I am not upon trial. I don't wish to answer." Knight testified that he saw Lee strike down a woman with his gun or a club, denying that he himself took any part in the slaughter: Nephi Johnson, another witness at Lee's second trial, testified that he saw Lee and an Indian pull a man out of one of the wagons, and he thought Lee cut the man's throat. The only persons spared in this whole company were seventeen children, varying in age from two months to seven years. They were given to Mormon families in southern Utah--"sold out," says Forney in his report, "to different persons in Cedar City, Harmony, and Painter Creek. Bills are now in my possession from different individuals asking payment from the government. I cannot condescend to become the medium of even transmitting such claims to the department." The government directed Forney in 1858 to collect these children, and he did so. Congress in 1859 appropriated $10,000 to defray the expense of returning them to their friends in Arkansas, and on June 27 of that year fifteen of them (two boys being retained as government witnesses) set out for the East from Salt Lake City in charge of a company of United States dragoons and five women attendants. Judge Cradlebaugh quotes one of these children, a boy less than nine years old, as saying in his presence, when they were brought to Salt Lake City, "Oh, I wish I was a man. I know what I would do. I would shoot John D. Lee. I saw him shoot my mother." The total number in the Arkansas party is not exactly known. The victims numbered more than 120. Jacob Hamblin testified at the Lee trial that, the following spring, he and his man buried "120 odd" skulls, counting them as they gathered them up. A few young women, in the confusion of the Indian attack, concealed themselves, but they were soon found. Hamblin testified at Lee's second trial that Lee, in a long conversation with him, soon after the massacre, told him that, when he rejoined the Mormon troops, an Indian chief brought to him two girls from thirteen to fifteen years old, whom he had found hiding in a thicket, and asked what should be done with them, as they were pretty and he wanted to save them. Lee replied that "according to the orders he had, they were too old and too big to let go." Then by Lee's direction the chief shot one of them, and Lee threw the other down and cut her throat. Hamblin said that an Indian boy conducted him to the place where the girls' bodies lay, a long way from the rest, up a ravine, unburied and with their throats cut. One of the little children saved from the massacre was taken home by Hamblin, and she said the murdered girls were her sisters. Richard F. Burton, who visited Utah in 1860, mentions, as one of the current stories in connection with the massacre, that, when a girl of sixteen knelt before one of the Mormons and prayed for mercy, he led her into the thicket, violated her, and then cut her throat.* * "City of the Saints," p. 412. As soon as the slaughter was completed the plundering began. Beside their wagons, horses, and cattle,* they had a great deal of other valuable property, the whole being estimated by Judge Cradlebaugh at from $60,000 to $70,000. When Lee got back to the main party, the searching of the bodies of the men for valuables began. "I did hold the hat awhile," he confesses, "but I got so sick that I had to give it to some other person." He says there were more than five hundred head of cattle, a large number of which the Indians killed or drove away, while Klingensmith, Haight, and Higbee, leaders in the enterprise, drove others to Salt Lake City and sold them. The horses and mules were divided in the same way. The Indians (and probably their white comrades) had made quick work with the effects of the women. Their bodies, young and old, were stripped naked, and left, objects of the ribald jests of their murderers. Lee says that in one place he counted the bodies of ten children less than sixteen years old. * Superintendent Forney, in his report of March, 1859, said: "Facts in my possession warrant me in estimating that there was distributed a few days after the massacre, among the leading church dignitaries, $30,000 worth of property. It is presumable they also had some money." When the Mormons had finished rifling the dead, all were called together and admonished by their chiefs to keep the massacre a secret from the whole world, not even letting their wives know of it, and all took the most solemn oath to stand by one another and declare that the killing was the work of Indians. Most of the party camped that night on the Meadows, but Lee and Higbee passed the night at Jacob Hamblin's ranch. In the morning the Mormons went back to bury the dead. All these lay naked, "making the scene," says Lee, "one of the most loathsome and ghastly that can be imagined." The bodies were piled up in heaps in little depressions, and a pretence was made of covering them with dirt; but the ground was hard and their murderers had few tools, and as a consequence the wild beasts soon unearthed them, and the next spring the bones were scattered over the surface. This work finished, the party, who had been joined during the night by Colonel Dame, Judge Lewis, Isaac C. Haight, and others of influence, held another council, at which God was thanked for delivering their enemies into their hands; another oath of secrecy was taken, and all voted that any person who divulged the story of the massacre should suffer death, but that Brigham Young should be informed of it. It was also voted, according to Lee, that Bishop Klingensmith should take charge of the plunder for the benefit of the church. The story of this slaughter, to this point, except in minor particulars noted, is undisputed. No Mormon now denies that the emigrants were killed, or that Mormons participated largely in the slaughter. What the church authorities have sought to establish has been their own ignorance of it in advance, and their condemnation of it later. In examining this question we have, to assist us, the knowledge of the kind of government that Young had established over his people--his practical power of life and death; the fact that the Arkansans were passing south from Salt Lake City, and that their movements had been known to Young from the start and their treatment been subject to his direction; the failure of Young to make any effort to have the murderers punished, when a "crook of his finger" would have given them up to justice; the coincidence of the massacre with Young's threat to Captain Van Vliet, uttered on September 9, "If the issue continues, you may tell the government to stop all emigration across the continent, for the Indians will kill all who attempt it"; Young's failure to mention this "Indian outrage" in his report as superintendent of Indian affairs, and the silence of the Mormon press on the subject.* If we accept Lee's plausible theory that, at his second trial, the church gave him up as a sop to justice, and loosened the tongues of witnesses against him, this makes that part of the testimony in confirmation of Lee's statement, elicited from them, all the stronger. * H. H. Bancroft, in his "Utah," as usual, defends the Mormon church against the charge of responsibility for the massacre, and calls Judge Cradlebaugh's charge to the grand jury a slur that the evidence did not excuse. Let us recall that Lee himself had been an active member of the church for nearly forty years, following it from Missouri to Utah, travelling penniless as a missionary at the bidding of his superiors, becoming a polygamist before he left Nauvoo, accepting in Utah the view that "Brigham spoke by direction of the God of heaven," and saying, as he stood by his coffin looking into the rifles of his executioners, "I believe in the Gospel that was taught in its purity by Joseph Smith in former days." How much Young trusted him is seen in the fact that, by Young's direction, he located the southern towns of Provo, Fillmore, Parowan, etc., was appointed captain of militia at Cedar City, was president of civil affairs at Harmony, probate judge of the county (before and after the massacre), a delegate to the convention which framed the constitution of the State of Deseret, a member of the territorial legislature (after the massacre), and "Indian farmer" of the district including the Meadows when the massacre occurred. Lee's account of the steps leading up to the massacre and of what followed is, in brief, that, about ten days before it occurred, General George A. Smith, one of the Twelve, called on him at Washington City, and, in the course of their conversation, asked, "Suppose an emigrant train should come along through this southern country, making threats against our people and bragging of the part they took in helping kill our prophet, what do you think the brethren would do with them?" Lee replied: "You know the brethren are now under the influence of the 'Reformation,' and are still red-hot for the Gospel. The brethren believe the government wishes to destroy them. I really believe that any train of emigrants that may come through here will be attacked and probably all destroyed. Unless emigrants have a pass from Brigham Young or some one in authority, they will certainly never get safely through this country." Smith said that Major Haight had given him the same assurance. It was Lee's belief that Smith had been sent south in advance of the emigrants to prepare for what followed. Two days before the first attack on the camp, Lee was summoned to Cedar City by Isaac Haight, president of that Stake, second only to Colonel Dame in church authority in southern Utah, and a lieutenant colonel in the militia under Dame. To make their conference perfectly secret, they took some blankets and passed the night in an old iron works. There Haight told Lee a long story about Captain Fancher's party, charging them with abusing the Mormons, burning fences, poisoning water, threatening to kill Brigham Young and all the apostles, etc. He said that unless preventive measures were taken, the whole Mormon population were likely to be butchered by troops which these people would bring back from California. Lee says that he believed all this. He was also told that, at a council held that day, it had been decided to arm the Indians and "have them give the emigrants a brush, and, if they killed part or all, so much the better." When asked who authorized this, Haight replied, "It is the will of all in authority," and Lee was told that he was to carry out the order. The intention then was to have the Indians do the killing without any white assistance. On his way home Lee met a large body of Indians who said they were ordered by Haight, Higbee, and Bishop Klingensmith, to kill and rob the emigrants, and wanted Lee to lead them. He told them to camp near the emigrants and wait for him; but they made the attack, as described, early Monday morning, without capturing the camp, and drove the whites into an intrenchment from which they could not dislodge them. Hence the change of plan. During the early part of the operations, Lee says, a messenger had been sent to Brigham Young for orders. On Thursday evening two or three wagon loads of Mormons, all armed, arrived at Lee's camp in the Meadows, the party including Major Higbee of the Iron Militia, Bishop Klingensmith, and many members of the High Council. When all were assembled, Major Higbee reported that Haight's orders were that "all the emigrants must be put out of the way"; that they had no pass (Young could have given them one); that they were really a part of Johnston's army, and, if allowed to proceed to California, they would bring destruction on all the settlements in Utah. All knelt in prayer, after which Higbee gave Lee a paper ordering the destruction of all who could talk. After further prayers, Higbee said to Lee, "Brother Lee, I am ordered by President Haight to inform you that you shall receive a crown of celestial glory for your faithfulness, and your eternal joy shall be complete." Lee says that he was "much shaken" by this offer, because of his complete faith in the power of the priesthood to fulfil such promises. The outcome of the conference was the adoption of the plan of treachery that was so successfully carried out on Friday morning. The council had lasted so long that the party merely had time for breakfast before Bateman set out for the camp with his white flag.* * Bishop Klingensmith, one of the indicted, in whose case the district attorney entered a nolle prosequi in order that he might be a witness at Lee's first trial, said in his testimony: "Coming home the day following their [emigrants'] departure from Cedar City, met Ira Allen four miles beyond the place where they had spoken to Lee. Allen said, 'The die is cast, the doom of the emigrants is sealed.'" (This was in reference to a meeting in Parowan, when the destruction of the emigrants had been decided on.) He said John D. Lee had received orders from headquarters at Parowan to take men and go, and Joel White would be wanted to go to Pinto Creek and revoke the order to suffer the emigrants to pass. The third day after, Haight came to McFarland's house and told witness and others that orders had come in from camp last night. Things hadn't gone along as had been expected, and reenforcements were wanted. Haight then went to Parowan to get instructions, and received orders from Dame to "decoy the emigrants out and spare nothing but the small children who could not tell the tale." In an affidavit made by this Bishop in April, 1871, he said: "I do not know whether said 'headquarters' meant the spiritual headquarters at Parowan, or the headquarters of the commander-in-chief at Salt Lake City." (Affidavit in full in "Rocky Mountain Saints," p. 439.) Several days after the massacre, Haight told Lee that the messenger sent to Young for instructions had returned with orders to let the emigrants pass in safety, and that he (Haight) had countermanded the order for the massacre, but his messenger "did not go to the Meadows at all." All parties were evidently beginning to realize the seriousness of their crime. Lee was then directed by the council to go to Young with a verbal report, Haight again promising him a celestial reward if he would implicate more of the brethren than necessary in his talk with Young.* On reaching Salt Lake City, Lee gave Young the full particulars of the massacre, step by step. Young remarked, "Isaac [Haight] has sent me word that, if they had killed every man, woman, and child in the outfit, there would not have been a drop of innocent blood shed by the brethren; for they were a set of murderers, robbers, and thieves." * "At that time I believed everything he said, and I fully expected to receive the celestial reward that he promised me. But now [after his conviction] I say, 'Damn all such celestial rewards as I am to get for what I did on that fatal day'." "Mormonism Unveiled," p. 251. When the tale was finished, Young said: "This is the most unfortunate affair that ever befell the church. I am afraid of treachery among the brethren who were there. If any one tells this thing so that it will become public, it will work us great injury. I want you to understand now that you are NEVER to tell this again, not even to Heber C. Kimball. IT MUST be kept a secret among ourselves. When you get home, I want you to sit down and write a long letter, and give me an account of the affair, charging it to the Indians. You sign the letter as farmer to the Indians, and direct it to me as Indian agent. I can then make use of such a letter to keep off all damaging and troublesome inquirers." Lee did so, and his letter was put in evidence at his trial. Lee says that Young then dismissed him for the day, directing him to call again the next morning, and that Young then said to him: "I have made that matter a subject of prayer. I went right to God with it, and asked him to take the horrid vision from my sight if it was a righteous thing that my people had done in killing those people at the Mountain Meadows. God answered me, and at once the vision was removed. I have evidence from God that he has overruled it all for good, and the action was a righteous one and well intended."* * For Lee's account of his interview with Young, see "Mormonism Unveiled," pp. 252-254. When Lee was in Salt Lake City as a member of the constitutional convention, the next winter, Young treated him, at his house and elsewhere, with all the friendliness of old. No one conversant with the extent of Young's authority will doubt the correctness of Lee's statement that "if Brigham Young had wanted one man or fifty men or five hundred men arrested, all he would have had to do would be to say so, and they would have been arrested instantly. There was no escape for them if he ordered their arrest. Every man who knows anything of affairs in Utah at that time knows this is so." At the second trial of Lee a deposition by Brigham Young was read, Young pleading ill health as an excuse for not taking the stand. He admitted that "counsel and advice were given to the citizens not to sell grain to the emigrants for their stock," but asserted that this did not include food for the parties themselves. He also admitted that Lee called on him and began telling the story of the massacre, but asserted that he directed him to stop, as he did not want his feelings harrowed up with a recital of these details. He gave as an excuse for not bringing the guilty to justice, or at least making an investigation, the fact that a new governor was on his way, and he did not know how soon he would arrive. As Young himself was keeping this governor out by armed force, and declaring that he alone should fill that place, the value of his excuse can be easily estimated. Hamblin, at Lee's trial, testified that he told Brigham Young and George A. Smith "everything I could" about the massacre, and that Young said to him, "As soon as we can get a court of justice we will ferret this thing out, but till then don't say anything about it." Both Knight and McMurphy testified that they took their teams to Mountain Meadows under compulsion. Nephi Johnson, another participant, when asked whether he acted under compulsion, replied, "I didn't consider it safe for me to object," and when compelled to answer the question whether any person had ever been injured for not obeying such orders, he replied, "Yes, sir, they had." Some letters published in the Corinne (Utah) Reporter, in the early seventies, signed "Argus," directly accused Young of responsibility for this massacre. Stenhouse discovered that the author had been for thirty years a Mormon, a high priest in the church, a holder of responsible civil positions in the territory, and he assured Stenhouse that "before a federal court of justice, where he could be protected, he was prepared to give the evidence of all that he asserted." "Argus" declared that when the Arkansans set out southward from the Jordan, a courier preceded them carrying Young's orders for non-intercourse; that they were directed to go around Parowan because it was feared that the military preparations at that place, Colonel Dame's headquarters, might arouse their suspicion; and he points out that the troops who killed the emigrants were called out and prepared for field operations, just as the territorial law directed, and were subject to the orders of Young, their commander-in-chief. Not until the so-called Poland Bill of 1874 became a law was any one connected with the Mountain Meadows Massacre even indicted. Then the grand jury, under direction of Judge Boreman, of the Second Judicial District of Utah, found indictments against Lee, Dame, Haight, Higbee, Klingensmith, and others. Lee, who had remained hidden for some years in the canyon of the Colorado,* was reported to be in south Utah at the time, and Deputy United States Marshal Stokes, to whom the warrant for his arrest was given, set out to find him. Stokes was told that Lee had gone back to his hiding-place, but one of his assistants located the accused in the town of Panguitch, and there they found him concealed in a log pen near a house. His trial began at Beaver, on July 12, 1875. The first jury to try his case disagreed, after being out three days, eight Mormons and the Gentile foreman voting for acquittal, and three Gentiles for conviction. The second trial, which took place at Beaver, in September, 1876, resulted in a verdict of "guilty of murder in the first degree." Beadle says of the interest which the church then took in his conviction: "Daniel H. Wells went to Beaver, furnished some new evidence, coached the witnesses, attended to the spiritual wants of the jury, and Lee was convicted. He could not raise the money ($1000) necessary to appeal to the Supreme Court of the United States, although he solicited it by subscription from wealthy leading Mormons for several days under guard."** * Inman's "Great Salt Lake Trail," p. 141 ** "Polygamy," p. 507. Criminals in Utah convicted of a capital crime were shot, and this was Lee's fate. It was decided that the execution should take place at the scene of the massacre, and there the sentence of the court was carried out on March 23, 1877. The coffin was made of rough pine boards after the arrival of the prisoner, and while he sat looking at the workmen a short distance away. When all the arrangements were completed, the marshal read the order of the court and gave Lee an opportunity to speak. A photographer being ready to take a picture of the scene, Lee asked that a copy of the photograph be given to each of three of his wives, naming them. He then stood up, having been seated on his coffin, and spoke quietly for some time. He said that he was sacrificed to satisfy the feelings of others; that he died "a true believer in the Gospel of Jesus Christ," but did not believe everything then taught by Brigham Young. He asserted that he "did nothing designedly wrong in this unfortunate affair," but did everything in his power to save the emigrants. Five executioners then stepped forward, and, when their rifles exploded, Lee fell dead on his coffin. Major (afterward General) Carlton, returning from California in 1859, where he had escorted a paymaster, passed through Mountain Meadows, and, finding many bones of the victims still scattered around, gathered them, and erected over them a cairn of stones, on one of which he had engraved the words: "Here lie the bones of 120 men, women, and children from Arkansas, murdered on the 10th day of September, 1857." In the centre of the cairn was placed a beam, some fifteen feet high, with a cross-tree, on which was painted: "Vengeance is mine, saith the Lord, and I will repay it." It was said that this was removed by order of Brigham Young.* * "Humiliating as it is to confess, in the 42d Congress there were gentlemen to be found in the committees of the House and in the Senate who were bold enough to declare their opposition to all investigation. One who had a national reputation during the war, from Bunker Hill to New Orleans, was not ashamed to say to those who sought the legislation that was necessary to make investigation possible, that it was 'too late.'" "Rocky Mountain Saints," p. 456. CHAPTER XVII. -- AFTER THE "WAR" With the return of the people to their homes, the peaceful avocations of life in Utah were resumed. The federal judges received assignments to their districts, and the other federal officers took possession of their offices. Chief Justice Eckles selected as his place of residence Camp Floyd, as General Johnston's camp was named; Judge Sinclair's district included Salt Lake City, and Judge Cradlebaugh's the southern part of the state. Judge Cradlebaugh, who conceived it to be a judge's duty to see that crime was punished, took steps at once to secure indictments in connection with the notorious murders committed during the "Reformation," and we have seen in a former chapter with what poor results. He also personally visited the Mountain Meadows, talked with whites and Indians cognizant with the massacre, and, on affidavits sworn to before him, issued warrants for the arrest of Haight, Higbee, Lee, and thirty-four others as participants therein. In order to hold court with any prospect of a practical result, a posse of soldiers was absolutely necessary, even for the protection of witnesses; but Governor Cumming, true to the reputation he had secured as a Mormon ally, declared that he saw no necessity for such use of federal troops, and requested their removal from Provo, where the court was in session; and when the judge refused to grant his request, he issued a proclamation in which he stated that the presence of the military had a tendency "to disturb the peace and subvert the ends of justice." Before this dispute had proceeded farther, General Johnston received an order from Secretary Floyd, approved by Attorney General Black, directing that in future he should instruct his troops to act as a posse comitatus only on the written application of Governor Cumming. Thus did the church win one of its first victories after the reestablishment of "peace." An incident in Salt Lake City at this time might have brought about a renewal of the conflict between federal and Mormon forces. The engraver of a plate with which to print counterfeit government drafts, when arrested, turned state's evidence and pointed out that the printing of the counterfeits had been done over the "Deseret Store" in Salt Lake City, which was on Young's premises. United States Marshal Dotson secured the plate, and with it others, belonging to Young, on which Deseret currency had been printed. This seemed to bring the matter so close to Young that officers from Camp Floyd called on Governor Cumming to secure his cooperation in arresting Young should that step be decided on. The governor refused with indignation to be a party to what he called "creeping through walls," that is, what he considered a roundabout way to secure Young's arrest; and, when it became rumored in the city that General Johnston would use his troops without the governor's cooperation Cumming directed Wells, the commander of the Nauvoo Legion, who had so recently been in rebellion against the government, to hold his militia in readiness for orders. Wells is quoted by Bancroft as saying that he told Cumming, "We would not let them [the soldiers] come; that if they did come, they would never get out alive if we could help it."* The decision of the Washington authorities in favor of Governor Cumming as against the federal judges once more restored "peace." The only sufferer from this incident was Marshal Dotson, against whom Young, in his probate court, obtained a judgment of $2600 for injury to the Deseret currency plates, and a house belonging to Dotson, renting for $500 year, was sold to satisfy this judgment, and bought in by an agent of Young. * "History of Utah," p. 573, note. To complete the story of this forgery, it may be added that Brewer, the engraver who turned state's evidence, was shot down in Main Street, Salt Lake City, one evening, in company with J. Johnson, a gambler who had threatened to shoot a Mormon editor. A man who was a boy at the time gave J. H. Beadle the particulars of this double murder as he received it from the person who lighted a brazier to give the assassin a sure aim.* The coroner's jury the next day found that the men shot one another! * "Polygamy," p. 192. Soon all public attention throughout the country was centred in the coming conflict in the Southern states. In May, 1860, the troops at Camp Floyd departed for New Mexico and Arizona, only a small guard being left under command of Colonel Cooke. In May, 1861, Governor Cumming left Salt Lake City for the east so quietly that most of the people there did not hear of his departure until they read it in the local newspapers. He soon after appeared in Washington, and after some delay obtained a pass which permitted his passage through the Confederate lines. When the Southern rebellion became a certainty, Colonel Cooke and his force were ordered to march to the East in the autumn, after selling vast quantities of stores in Camp Floyd, and destroying the supplies and ammunition which they could not take away. Such a slaughter of prices as then occurred was, perhaps, without precedent. It was estimated that goods costing $4,000,000 brought only $100,000. Young had preached non-intercourse with the Gentile merchants who followed the army, but he could not lose so great an opportunity as this, when, for instance, flour costing $28.40 per sack sold for 52 cents, and he invested $4,000. "For years after," says Stenhouse, "the 'regulation blue pants' were more familiar to the eye, in the Mormon settlements, than the Valley Tan Quaker gray." When Governor Cumming left the territory, the secretary, Francis H. Wooton, became acting governor. He made himself very offensive to the administration at Washington, and President Lincoln appointed Frank Fuller, of New Hampshire, secretary of the territory in his place, and Mr. Fuller proceeded at once to Salt Lake City, where he became acting governor. Later in the year the other federal offices in Utah were filled by the appointment of John W. Dawson, of Indiana, as governor, John F. Kinney as chief justice, and R. P. Flenniken and J. R. Crosby as associate justices. The selection of Dawson as governor was something more than a political mistake. He was the editor and publisher of a party newspaper at Fort Wayne, Indiana, a man of bad morals, and a meddler in politics, who gave the Republican managers in his state a great deal of trouble. The undoubted fact seems to be that he was sent out to Utah on the recommendation of Indiana politicians of high rank, who wanted to get rid of him, and who gave no attention whatever to the requirements of his office. Arriving at his post early in December, 1861, the new governor incurred the ill will of the Mormons almost immediately by vetoing a bill for a state convention passed by the territorial legislature, and a memorial to Congress in favor of the admission of the territory as a state (which Acting Governor Fuller approved). They were very glad, therefore, to take advantage of any mistake he might make; and he almost at once gave them their opportunity, by making improper advances to a woman whom he had employed to do some work. She, as Dawson expressed it to one of his colleagues, "was fool enough to tell of it," and Dawson, learning immediately that the Mormons meditated a severe vengeance, at once made preparations for his departure. The Deseret News of January 1, 1862, in an editorial on the departure of the governor, said that for eight or ten days he had been confined to his room and reported insane; that, when he left, he took with him his physician and four guards, "to each of whom, as reported last evening, $100 is promised in the event that they guard him faithfully, and prevent his being killed or becoming qualified for the office of chamberlain in the King's palace, till he shall have arrived at and passed the eastern boundary of the territory." After indicating that he had committed an offence against a lady which, under the common law, if enforced, "would have caused him to have bitten the dust," the News added: "Why he selected the individuals named for his bodyguard no one with whom we have conversed has been able to determine. That they will do him justice, and see him safely out of the territory, there can be no doubt." The hints thus plainly given were carried out. Beadle's account says, "He was waylaid in Weber canyon, and received shocking and almost emasculating injuries from three Mormon lads."* Stenhouse says: "He was dreadfully maltreated by some Mormon rowdies who assumed, 'for the fun of the thing,' to be the avengers of an alleged insult. Governor Dawson had been betrayed into an offence, and his punishment was heavy."** Mrs. Waite says that the Mormons laid a trap for the governor, as they had done for Steptoe; but the evidence indicates that, in Dawson's case, the victim was himself to blame for the opportunity he gave. * "Polygamy," p. 195. ** "Rocky Mountain Saints," p. 592. Stenhouse says that the Mormon authorities were very angry because of the aggravated character of the punishment dealt out to the governor, as they simply wanted him sent away disgraced, and that they had all his assailants shot. This is practically confirmed by the Mormon historian Whitney, who says that one of the assailants was a relative of the woman insulted, and the others "merely drunken desperadoes and robbers who," he explains, "were soon afterward arrested for their cowardly and brutal assault upon the fleeing official. One of them, Lot Huntington, was shot by Deputy Sheriff O. P. Rockwell [so often Young's instrument in such cases] on January 26, in Rush Valley, while attempting to escape from the officers, and two others, John P. Smith and Moroni Clawson, were killed during a similar attempt next day by the police of Salt Lake City. Their confederates were tried and duly punished."* * "History of Utah," Vol. II, p. 38. The departure of Governor Dawson left the executive office again in charge of Secretary Fuller. Early in 1862 the Indians threatened the overland mail route, and Fuller, having received instruction from Montgomery Blair to keep the route open at all hazards, called for thirty men to serve for thirty days. These were supplied by the Mormons. In the following April, the Indian troubles continuing, Governor Fuller, Chief Justice Kinney, and officers of the Overland Mail and Pacific Telegraph Companies united in a letter to Secretary Stanton asking that Superintendent of Indian Affairs Doty be authorized to raise a regiment of mounted rangers in the territory, with officers appointed by him, to keep open communication. These petitioners, observes Tullidge, "had overrated the federal power in Utah, as embodied in themselves, for such a service, when they overlooked ex-Governor Young" and others.* Young had no intention of permitting any kind of a federal force to supplant his Legion. He at once telegraphed to the Utah Delegate in Washington that the Utah militia (alias Nauvoo Legion) were competent to furnish the necessary protection. As a result of this presentation of the matter, Adjutant General L. L. Thomas, on April 28, addressed a reply to the petition for protection, not to any of the federal officers in Utah, but to "Mr. Brigham Young," saying, "By express direction of the President of the United States you are hereby authorized to raise, arm, and equip one company of cavalry for ninety days' service."* The order for carrying out these instructions was placed by the head of the Nauvoo Legion, "General" Wells--who ordered the burning of the government trains in 1857--in the hands of Major Lot Smith, who carried out that order! * Tullidge's "History of Salt Lake City," p. 252. ** Vol. II, Series 3, p. 27, War of the Rebellion, official records. Judges Flenniken and Crosby took their departure from the territory a month later than Dawson, and Thomas J. Drake of Michigan and Charles B. Waite of Illinois* were named as their successors, and on March 31 Stephen S. Harding of Milan, Indiana, a lawyer, was appointed governor. The new officers arrived in July. * After leaving Utah Judge Waite was appointed district attorney for Idaho, was elected to Congress, and published "A History of the Christian Religion," and other books. His wife, author of "The Mormon Prophet," was a graduate of Oberlin College and of the Union College of Law in Chicago, a member of the Illinois bar, founder of the Chicago Law Times, and manager of the publishing firm of C. W. Waite & Co. At this time the Mormons were again seeking admission for the State of Deseret. They had had a constitution prepared for submission to Congress, had nominated Young for governor and Kimball for lieutenant governor, and the legislature, in advance, had chosen W. H. Hooper and George Q. Cannon the United States senators. But Utah was not then admitted, while, on the other hand, an anti-polygamy bill (to be described later) was passed, and signed by President Lincoln on July 2. During the month preceding the arrival of Governor Harding, another tragedy had been enacted in the territory. Among the church members was a Welshman named Joseph Morris, who became possessed of the belief (which, as we have seen, had afflicted brethren from time to time) that he was the recipient of "revelations." One of these "revelations" having directed him to warn Young that he was wandering from the right course, he did this in person, and received a rebuke so emphatic that it quite overcame him. He betook himself, therefore, to a place called Kington Fort, on the Weber River, thirty-five miles north of Salt Lake City, and there he found believers in his prophetic gifts in the local Bishop, and quite a settlement of men and women, almost all foreigners. Young's refusal to satisfy the demand for published "revelations" gave some standing to a fanatic like Morris, who professed to supply that long-felt want, and he was so prolific in his gift that three clerks were required to write down what was revealed to him. Among his announcements were the date of the coming of Christ and the necessity of "consecrating" their property in a common fund. Having made a mistake in the date selected for Christ's appearance, the usual apostates sprang up, and, when they took their departure, they claimed the right to carry with them their share of the common effects. In the dispute that ensued, the apostates seized some Morrisite grain on the way to mill, and the Morrisites captured some apostates, and took them prisoners to Kington Fort. Out of these troubles came the issue of a writ by Judge Kinney for the release of the prisoners, the defiance of this writ by the Morrisites, and a successful appeal to the governor for the use of the militia to enable the marshal to enforce the writ. On the morning of June 13 the Morrisites discovered an armed force, in command of General R. T. Burton, the marshal's chief deputy, on the mountain that overlooked their settlement, and received from Burton an order to surrender in thirty minutes. Morris announced a "revelation," declaring that the Lord would not allow his people to be destroyed. When the thirty minutes had expired, without further warning the Mormon force fired on the Morrisites with a cannon, killing two women outright, and sending the others to cover. But the devotees were not weak-hearted. For three days they kept up a defence, and it was not until their ammunition was exhausted that they raised a white flag. When Burton rode into their settlement and demanded Morris's surrender, that fanatic replied, "Never." Burton at once shot him dead, and then badly wounded John Banks, an English convert and a preacher of eloquence, who had joined Morris after rebelling against Young's despotism. Banks died "suddenly" that evening. Burton finished his work by shooting two women, one of whom dared to condemn his shooting of Morris and Banks, and the other for coming up to him crying.* * For accounts of this slaughter, see "Rocky Mountain Saints," pp. 593-606, and Beadle's "Life in Utah," pp. 413-420. The bodies of Morris and Banks were carried to Salt Lake City and exhibited there. No one--President of the church or federal officer--took any steps at that time to bring their murderers to justice. Sixteen years later District Attorney Van Zile tried Burton for this massacre, but the verdict was acquittal, as it has been in all these famous cases except that of John D. Lee. Ninety-three Morrisites, few of whom could speak English, were arraigned before Judge Kinney and placed under bonds. In the following March seven of the Morrisites were convicted of killing members of the posse, and sentenced by Judge Kinney to imprisonment for from five to fifteen years each, while sixty-six others were fined $100 each for resisting the posse. Governor Harding immediately pardoned all the accused, in response to a numerously signed petition. Beadle says that Bishop Wooley advised the governor to be careful about granting these pardons, as "our people feel it would be an outrage, and if it is done, they might proceed to violence"; but that Bill Hickman, the Danite captain, rode thirty miles to sign the petition, saying that he was "one Mormon who was not afraid to sign." The grand jury that had indicted the Morrisites made a presentment to Judge Kinney, in which they said, "We present his Excellency Stephen S. Harding, governor of Utah, as we would an unsafe bridge over a dangerous stream, jeopardizing the lives of all those who pass over it; or as we would a pestiferous cesspool in our district, breathing disease and death." And the chief justice assured this jury that they addressed him "in no spirit of malice," and asked them to accept his thanks "for your cooperation in the support of my efforts to maintain and enforce the law." It is to the credit of the powers at Washington that this judge was soon afterward removed.* * Even the Mormon historian has only this to say on this subject: "Of the relative merit or demerit of the action of the United States and territorial authorities concerned in the Morrisite affair the historian does not presume to touch, further than to present the record itself and its significance."--Tullidge, "History of Salt Lake City," p. 320. CHAPTER XVIII. -- ATTITUDE OF THE MORMONS DURING THE SOUTHERN REBELLION The attitude of the Mormons toward the government at the outbreak of hostilities with the Southern states was distinctly disloyal. The Deseret News of January 2, 1861, said, "The indications are that the breach which has been effected between the North and South will continue to widen, and that two or more nations will be formed out of the fragmentary portions of the once glorious republic." The Mormons in England had before that been told in the Millennial Star (January 28, 1860) that "the Union is now virtually destroyed." The sermons in Salt Lake City were of the same character. "General" Wells told the people on April 6, 1861, that the general government was responsible for their expulsion from Missouri and Illinois, adding: "So far as we are concerned, we should have been better without a government than such a one. I do not think there is a more corrupt government upon the face of the earth."* Brigham Young on the same day said: "Our present President, what is his strength? It is like a rope of sand, or like a rope made of water. He is as weak as water.... I feel disgraced in having been born under a government that has so little power, disposition and influence for truth and right. Shame, shame on the rulers of this nation. I feel myself disgraced to hail such men as my countrymen."** * Journal of Discourses, Vol. VIII, pp. 373-374. ** Ibid., Vol. IX, p. 4. Elder G. A. Smith, on the same occasion, railing against the non-Mormon clergy, said, "Mr. Lincoln now is put into power by that priestly influence; and the presumption is, should he not find his hands full by the secession of the Southern States, the spirit of priestly craft would force him, in spite of his good wishes and intentions, to put to death, if it was in his power, every man that believes in the divine mission of Joseph Smith."* On August 31, 1862, Young quoted Smith's prediction of a rebellion beginning in South Carolina, and declared that "the nation that has slain the prophet of God will be broken in pieces like a potter's vessel," boasting that the Mormon government in Utah was "the best earthly government that was ever framed by man." * Journal of Discourses, Vol. IX, p. 18. Tullidge, discussing in 1876 the attitude of the Mormon church toward the South, said:-- "With the exception of the slavery question and the policy of secession, the South stood upon the same ground that Utah had stood upon just previously.... And here we reach the heart of the Mormon policy and aims. Secession is not in it. Their issues are all inside the Union. The Mormon prophecy is that that people are destined to save the Union and preserve the constitution.... The North, which had just risen to power through the triumph of the Republican party, occupied the exact position toward the South that Buchanan's administration had held toward Utah. And the salient points of resemblance between the two cases were so striking that Utah and the South became radically associated in the Chicago platform that brought the Republican party into office. Slavery and polygamy--these 'twin relics of barbarism'--were made the two chief planks of the party platform. Yet neither of these were the real ground of the contest. It continues still, and some of the soundest men of the times believe that it will be ultimately referred in a revolution so general that nearly every man in America will become involved in the action.... The Mormon view of the great national controversy, then, is that the Southern States should have done precisely what Utah did, and placed themselves on the defensive ground of their rights and institutions as old as the Union. Had they placed themselves under the political leadership of Brigham Young, they would have triumphed, for their cause was fundamentally right; their secession alone was the national crime."** ** Tullidge's "Life of Brigham Young," Chap. 24. Knowledge of the spirit which animated the Saints induced the Secretary of War to place them under military supervision, and in May, 1862, the Third California Infantry and a part of the Second California Cavalry were ordered to Utah. The commander of this force was Colonel P. E. Connor, who had a fine record in the Mexican War, and who was among the first, at the outbreak of the Rebellion, to tender his services to the government in California, where he was then engaged in business. On assuming command of the military district of Utah, which included Utah and Nevada, Colonel Connor issued an order directing commanders of posts, camps, and detachments to arrest and imprison, until they took the oath of allegiance, "all persons who from this date shall be guilty of uttering treasonable sentiments against the government," adding, "Traitors shall not utter treasonable sentiments in this district with impunity, but must seek some more genial soil, or receive the punishment they so richly deserve." When Connor's force arrived at Fort Crittenden (the Camp Floyd of General Johnston), the Mormons supposed that it would make its camp there. Persons having a pecuniary interest in the reoccupation of the old site, where they wanted to sell to the government the buildings they had bought for a song, tried hard to induce Colonel Connor to accept their view, even warning him of armed Mormon opposition to his passage through Salt Lake City. But he was not a man to be thus deterred. Among the rumors that reached him was one that Bill Hickman, the Danite chief, was offering to bet $500 in Salt Lake City that the colonel could not cross the river Jordan. Colonel Connor is said to have sent back the reply that he "would cross the river Jordan if hell yawned below him." On Saturday, October 18, Connor marched twenty miles toward the Mormon capital, and the next day crossed the Jordan at 2 P.M., without finding a person in sight on the eastern shore. The command, knowing that the Nauvoo Legion outnumbered them vastly, and ignorant of the real intention of the Mormon leaders, advanced with every preparation to meet resistance. They were, as an accompanying correspondent expressed it, "six hundred miles of sand from reinforcements." The conciliatory policy of so many federal officers in Utah would have induced Colonel Connor to march quietly around the city, and select some place for his camp where it would not offend Mormon eyes. What he did do was to halt his command when the city was two miles distant, form his column with an advance guard of cavalry and a light battery, the infantry and commissary wagons coming next, and in this order, to the bewilderment of the Mormon authorities, march into the principal street, with his two bands playing, to Emigrants' Square, and so to Governor Harding's residence. The only United States flag displayed on any building that day was the governor's. The sidewalks were packed with men, women, and children, but not a cheer was heard. In front of the governor's residence the battalion was formed in two lines, and the governor, standing in the buggy in which he had ridden out to meet them, addressed them, saying that their mission was one of peace and security, and urging them to maintain the strictest discipline. The troops, Colonel Connor leading, gave three cheers for the country and the flag, and three for Governor Harding, and then took up their march to the slope at the base of Wahsatch Mountain, where the Camp Douglas of to-day is situated. This camp was in sight of the Mormon city, and Young's residence was in range of its guns. Thus did Brigham's will bend before the quiet determination of a government officer who respected his government's dignity. But the Mormon spirit was to be still further tested. On December 8 Governor Harding read his first message to the territorial legislature. It began with a tribute to the industry and enterprise of the people; spoke of the progress of the war, and of the application of the territory for statehood, and in this connection said, "I am sorry to say that since my sojourn amongst you I have heard no sentiments, either publicly or privately expressed, that would lead me to believe that much sympathy is felt by any considerable number of your people in favor of the government of the United States, now struggling for its very existence." He declared that the demand for statehood should not be entertained unless it was "clearly shown that there is a sufficient population" and "that the people are loyal to the federal government and the laws." He recommended the taking of a correct census to settle the question of population. All these utterances were gall and wormwood to a body of Mormon lawmakers, but worse was to come. Congress having passed an act "to prevent and punish the practice of polygamy in the territories," the governor naturally considered it his duty to call attention to the matter. Prevising that he desired to do so "in no offensive manner or unkind spirit," he pointed out that the practice was founded on no territorial law, resting merely on custom; and laid, down the principle that "no community can happily exist with an institution so important as that of marriage wanting in all those qualities that make it homogeneal with institutions and laws of neighboring civilized countries having the same spirit." He spoke of the marriage of a mother and her daughter to the same man as "no less a marvel in morals than in matters of taste," and warned them against following the recommendation of high church authorities that the federal law be disregarded. This message, according to the Mormon historian, was "an insult offered to their representatives."* * Tullidge's "History of Salt Lake City," p. 305. These representatives resented the "insult" by making no reference in the journal to the reading of the message, and by failing to have it printed. When this was made known in Washington, the Senate, on January 16, 1863, called for a report by the Committee on Territories concerning the suppression of the message, and they got one from its chairman, Benjamin Wade, pointing out that Utah Territory was in the control of "a sort of Jewish theocracy," affording "the first exhibition, within the limits of the United States, of a church ruling the state," and declaring that the governor's message contained "nothing that should give offence to any legislature willing to be governed by the laws of morality," closing with a recommendation that the message be printed by Congress. The territorial legislature adjourned on January 16 without sending to Governor Harding for his approval a single appropriation bill, and the next day the so-called legislature of the State of Deseret met and received a message from the state governor, Brigham Young. Next the new federal judges came under Mormon displeasure. We have seen the conflict of jurisdiction existing between the federal and the so-called probate courts and their officers. Judge Waite perceived the difficulties thus caused as soon as he entered upon his duties, and he sent to Washington an act giving the United States marshal authority to select juries for the federal courts, taking from the probate courts jurisdiction in civil actions, and leaving them a limited criminal jurisdiction subject to appeal to the federal court, and providing for a reorganization of the militia under the federal governor. Bernhisel and Hooper sent home immediate notice of the arrival of this bill in Washington. Now, indeed, it was time for Brigham to "bend his finger." If a governor could openly criticise polygamy, and a judge seek to undermine Young's legal and military authority, without a protest, his days of power were certainly drawing to a close. Accordingly, a big mass-meeting was held in Salt Lake City on March 3, 1863, "for the purpose of investigating certain acts of several of the United States officials in the territory." Speeches were made by John Taylor and Young, in which the governor and judges were denounced.* A committee was appointed to ask the governor and two judges to resign and leave the territory, and a petition was signed requesting President Lincoln to remove them, the first reason stated being that "they are strenuously endeavoring to create mischief, and stir up strife between the people of the territory and the troops in Camp Douglas." The meeting then adjourned, the band playing the "Marseillaise." * Reported in Mrs. Waite's "Mormon Prophet," pp. 98-102. The committee, consisting of John Taylor, J. Clinton, and Orson Pratt, called on the governor and the judges the next morning, and met with a flat refusal to pay any attention to the mandate of the meeting. "You may go back and tell your constituents," said Governor Harding, "that I will not resign my office, and will not leave this territory, until it shall please the President to recall me. I will not be driven away. I may be in danger in staying, but my purpose is fixed." Judge Drake told the committee that he had a right to ask Congress to pass or amend any law, and that it was a special insult for him, a citizen, to be asked by Taylor, a foreigner, to leave any part of the Republic. "Go back to Brigham Young, your master," said he, "that embodiment of sin, shame, and disgust, and tell him that I neither fear him, nor love him, nor hate him--that I utterly despise him. Tell him, whose tools and tricksters you are, that I did not come here by his permission, and that I will not go away at his desire nor by his direction.... A horse thief or a murderer has, when arrested, a right to speak in court; and, unless in such capacity or under such circumstances, don't you even dare to speak to me again." Judge Waite simply declined to resign because to do so would imply "either that I was sensible of having done something wrong, or that I was afraid to remain at my post and perform my duty."** * Text of replies in Mrs. Waite's "Mormon Prophet," pp. 107-109. As soon as the action of the Mormon mass-meeting became known at Camp Douglas, all the commissioned officers there signed a counter petition to President Lincoln, "as an act of duty we owe our government," declaring that the charge of inciting trouble between the people and the troops was "a base and unqualified falsehood," that the accused officers had been "true and faithful to the government," and that there was no good reason for their removal. Excitement in Salt Lake City now ran high. Young, in a violent harangue in the Tabernacle on March 8, after declaring his loyalty to the government, said, "Is there anything that could be asked that we would not do? Yes. Let the present administration ask us for a thousand men, or even five hundred, and I'd see them d--d first, and then they could not have them. What do you think of that?' (Loud cries of 'Good, Good,' and great applause.)"* * Correspondence of the Chicago Tribune. Young expected arrest, and had a signal arranged by which the citizens would rush to his support if this was attempted. A false alarm of this kind was given on March 9, and in an hour two thousand armed men were assembled around his house.* Steptoe, who in an earlier year had declined the governorship of the territory and petitioned for Young's reappointment, took credit for what followed in an article in the Overland Monthly for December, 1896. Being at Salt Lake City at the time, he suggested to Wells and other leaders that they charge Young with the crime of polygamy before one of the magistrates, and have him arraigned and admitted to bail, in order to place him beyond the reach of the military officers. The affidavit was sworn to before the compliant Chief Justice Kinney by Young's private secretary, was served by the territorial marshal, and Young was released in $5000 bail. Colonel Connor was informed of this arrest before he arrived in the city, and retraced his steps; the citizens dispersed to their homes; the grand jury found no indictment against Young, and in due time he was discharged from his recognizance. * "On the inside of the high walls surrounding Brigham's premises scaffolding was hastily erected in order to enable the militia to fire down upon the passing volunteers. The houses on the route which occupied a commanding position where an attack could be made upon the troops were taken possession of, and the small cannon brought out."--"Rocky Mountain Saints," p. 604. "In the meantime," says a Mormon chronicler, "our 'outside' friends in this city telegraphed to those interested in the mail* and telegraph lines that they must work for the removal of the troops, Governor Harding, and Judges Waite and Drake, otherwise there would be 'difficulty,' and the mail and telegraph lines would be destroyed. Their moneyed interest has given them great energy in our behalf."** This "work" told Governor Harding was removed, leaving the territory on June 11 and, as proof that this was due to "work" and not to his own incapacity, he was made Chief Justice of Colorado Territory.*** With him were displaced Chief Justice Kinney and Secretary Fuller.**** Judges Waite and Drake wrote to the President that it would take the support of five thousand men to make the federal courts in Utah effective. Waite resigned in the summer of 1863. Drake remained, but his court did practically no business. * The first Pony Express left Sacramento and St. Joseph, Missouri, on April 3, 1860. Major General M. B. Hazen in an official letter dated February, 1807 (House Misc. Doc. No. 75, 2d Session, 39th Congress), said: "Ben Holiday I believe to be the only outsider acceptable to those people, and to benefit himself I believe he would throw the whole weight of his influence in favor of Mormonism. By the terms of his contract to carry the mails from the Missouri to Utah, all papers and pamphlets for the newsdealers, not directed to subscribers, are thrown out. It looks very much like a scheme to keep light out of that country, nowhere so much needed." ** D. O. Calder's letter to George Q. Cannon, March 13, 1863, in Millennial Star. *** "Every attempt was made to seduce him from the path of duty, not omitting the same appliances which had been brought to bear upon Steptoe and Dawson, but all in vain."--"The Mormon Prophet," p. 109. **** Whitney, the Mormon historian, says that while the President was convinced that Harding was not the right man for the place, "he doubtless believed that there was more or less truth in the charges of 'subserviency' to Young made by local anti-Mormons against Chief Justice Kinney and Secretary Fuller. He therefore removed them as well."--"History of Utah," Vol. II, p. 103. Lincoln's policy, as he expressed it then, was, "I will let the Mormons alone if they will let me alone."* He had war enough on his hands without seeking any diversion in Utah. J. D. Doty, the superintendent of Indian affairs, succeeded Harding as governor, Amos Reed of Wisconsin became secretary, and John Titus of Philadelphia chief justice. * Young's letter to Cannon, "History of Salt Lake City," p. 325. Affairs in Utah now became more quiet. General Connor (he was made a brigadier general for his service in the Bear River Indian campaign in 1862-1863) yielded nothing to Mormon threats or demands. A periodical called the Union Vidette, published by his force, appeared in November, 1863, and in it was printed a circular over his name, expressing belief in the existence of rich veins of gold, silver, copper, and other metals in the territory, and promising the fullest protection to miners and prospectors; and the beginning of the mining interests there dated from the picking up of a piece of ore by a lady member of the camp while attending a picnic party. Although the Mormons had discouraged mining as calculated to cause a rush of non-Mormon residents, they did not show any special resentment to the general's policy in this respect. With the increasing evidence that the Union cause would triumph, the church turned its face toward the federal government. We find, accordingly, a union of Mormons and Camp Douglas soldiers in the celebration of Union victories on March 4, 1865, with a procession and speeches, and, when General Connor left to assume command of the Department of the Platte, a ball in his honor was given in Salt Lake City; and at the time of Lincoln's assassination church and government officers joined in services in the Tabernacle, and the city was draped in mourning. CHAPTER XIX. -- EASTERN VISITORS TO SALT LAKE CITY--UNPUNISHED MURDERERS In June, 1865, a distinguished party from the East visited Salt Lake City, and their visit was not without public significance. It included Schuyler Colfax, Speaker of the House of Representatives, Lieutenant Governor Bross of Illinois, Samuel Bowles, editor of the Springfield (Massachusetts) Republican, and A. D. Richardson of the staff of the New York Tribune. Crossing the continent was still effected by stage-coach at that time, and the Mormon capital had never been visited by civilians so well known and so influential. Mr. Colfax had stated publicly that President Lincoln, a short time before his death, had asked him to make a thorough investigation of territorial matters, and his visit was regarded as semiofficial. The city council formally tendered to the visitors the hospitality of the city, and Mr. Bowles wrote that the Speaker's reception "was excessive if not oppressive." In an interview between Colfax and Young, during which the subject of polygamy was brought up by the latter, he asked what the government intended to do with it, now that the slavery question was out of the way. Mr. Colfax replied with the expression of a hope that the prophets of the church would have a new "revelation" which would end the practice, pointing out an example in the course of Missouri and Maryland in abolishing slavery, without waiting for action by the federal government. "Mr. Young," says Bowles, "responded quietly and frankly that he should readily welcome such a revelation; that polygamy was not in the original book of the Mormons; that it was not an essential practice in the church, but only a privilege and a duty, under special command of God."* * "Across the Continent," p. 111. It is worth while to note Mr. Bowles's summing up of his observations of Mormondom during this visit. "The result," he wrote, "of the whole experience has been to increase my appreciation of the value of their material progress and development to the nation; to evoke congratulations to them and to the country for the wealth they have created, and the order, frugality, morality (sic), and industry they have organized in this remote spot in our continent; to excite wonder at the perfection of their church system, the extent of its ramifications, the sweep of its influence, and to enlarge my respect for the personal sincerity and character of many of the leaders in the organization."* These were the expressions of a leading journalist, thought worthy to be printed later in book form, on a church system and church officers about which he had gathered his information during a few hours' visit, and concerning which he was so fundamentally ignorant that he called their Bible--whose title is, "Book of Mormon"--"book of the Mormons!" It is reasonably certain that he had never read Smith's "revelations," doubtful if he was acquainted with even the framework of the Mormon Bible, and probable that he was wholly ignorant of the history of their recent "Reformation." Many a profound opinion of Mormonism has been founded on as little opportunity for accurate knowledge.** * "Across the Continent," p. 106. ** As another illustration of the value of observations by such transient students may be cited the following, from Sir Charles Wentworth Dilke's "Greater Britain," Vol. I, p. 148: "Brigham's deeds have been those of a sincere man. His bitterest opponents cannot dispute the fact that, in 1844, when Nauvoo was about to be deserted owing to attacks by a ruffianly mob, Brigham Young rushed to the front and took command. To be a Mormon leader was then to be the leader of an outcast people, with a price set on his head, in a Missouri country in which almost every man who was not a Mormon was by profession an assassin." The Eastern visitors soon learned, however, how little intention the Mormon leaders had to be cajoled out of polygamy. Before Mr. Bowles's book was published, he had to add a supplement, in which he explained that "since our visit to Utah in June, the leaders among the Mormons have repudiated their professions of loyalty to the government, and denied any disposition to yield the issue of polygamy." Tullidge sneers at Colfax "for entertaining for a while the pretty plan" of having the Mormons give up polygamy as the Missourians did slavery. The Deseret News, soon after the Colfax party left the territory, expressed the real Mormon view on this subject, saying: "As a people we view every revelation from the Lord as sacred. Polygamy was none of our seeking. It came to us from Heaven, and we recognized it, and still do, the voice of Him whose right it is not only to teach us, but to dictate and teach all men.... They [Gentiles] talk of revelations given, and of receiving counter revelations to forbid what has been commanded, as if man was the sole author, originator, and designer of them.... Do they wish to brand a whole people with the foul stigma of hypocrisy, who, from their leaders to the last converts that have made the dreary journey to these mountain wilds for their faith, have proved their honesty of purpose and deep sincerity of faith by the most sublime sacrifices? Either that is the issue of their reasoning, or they imagine that we serve and worship the most accommodating Deity ever dreamed of in the wildest vagaries of the most savage polytheist." This was a perfectly consistent statement of the Mormon position, a simple elaboration of Young's declaration that, to give up belief in Smith as a prophet, and in his "revelations," would be to give up their faith. Just as truly, any later "revelation," repealing the one concerning polygamy, must be either a pretence or a temporary expedient, in orthodox Mormon eyes. The Mormons date the active crusade of the government against polygamy from the return of the Colfax party to the East, holding that this question did not enter into the early differences between them and the government.* * Tullidge's "History of Salt Lake City," p. 358. In the year following Colfax's visit, there occurred in Utah two murders which attracted wide notice, and which called attention once more to the insecurity of the life of any man against whom the finger of the church was crooked. The first victim was O. N. Brassfield, a non-Mormon, who had the temerity to marry, on March 20, 1866, the second polygamous wife of a Mormon while the husband was in Europe on a mission. As he was entering his house in Salt Lake City, on the third day of the following month, he was shot dead. An order that had been given to disband the volunteer troops still remaining in the territory was countermanded from Washington, and General Sherman, then commander of that department, telegraphed to Young that he hoped to hear of no more murders of Gentiles in Utah, intimating that, if he did, it would be easy to reenlist some of the recently discharged volunteers and march them through the territory. The second victim was Dr. J. King Robinson, a young man who had come to Utah as assistant surgeon of the California volunteers, married the daughter of a Mormon whose widow and daughters had left the church, and taken possession of the land on which were some well-known warm springs, with the intention of establishing there a sanitarium. The city authorities at once set up a claim to the warm springs property, a building Dr. Robinson had erected there was burned, and, as he became aggressive in asserting his legal rights, he was called out one night, ostensibly to set a broken leg, knocked down, and shot dead. The audacity of this crime startled even the Mormons, and the opinion has been expressed that nothing more serious than a beating had been intended. There was an inquest before a city alderman, at which some non-Mormon lawyers and judges Titus and McCurdy were asked to assist. The chief feature of this hearing was the summing up by Ex-Governor J. B. Weller, of California, in which he denounced such murders, asked if there was not an organized influence which prevented the punishment of their perpetrators, and confessed that the prosecution had not been permitted "to lift the veil, and show the perpetrators of this horrible murder." * * Text in "Rocky Mountain Saints," Appendix I. General W. B. Hazen, in his report of February, 1867, said of these victims: "There is no doubt of their murder from Mormon church influences, although I do not believe by direct command. Principles are taught in their churches which would lead to such murders. I have earnestly to recommend that a list be made of the Mormon leaders, according to their importance, excepting Brigham Young, and that the President of the United States require the commanding officer at Camp Douglas to arrest and send to the state's prison at Jefferson City, Mo., beginning at the head of the list, man for man hereafter killed as these men were, to be held until the real perpetrators of the deed, with evidence for their conviction, be given up. I believe Young for the present necessary for us there"* * Mis. House Doc. No. 75, 2d Session, 39th Congress. Had this policy been adopted, Mormon prisoners would soon have started East, for very soon afterward three other murders of the same character occurred, although the victims were not so prominent.* Chief Justice Titus incurred the hatred of the Mormons by determined, if futile, efforts to bring offenders in such cases to justice, and to show their feeling they sent him a nightgown ten feet long, at the hands of a negro. * See note 70, p. 628, Bancroft's "History of Utah." When, in July, 1869, a delegation from Illinois, that included Senator Trumbull, Governor Oglesby, Editor Medill of the Chicago Tribune, and many members of the Chicago Board of Trade, visited Salt Lake City, they were welcomed by and affiliated with the Gentile element;* and when, in the following October, Vice President Colfax paid a second visit to the city, he declined the courtesies tendered to him by the city officers.** He made an address from the portico of the Townsend House, of which polygamy was the principle feature, and was soon afterward drawn into a newspaper discussion of the subject with John Taylor. * In an interview between Young and Senator Trumbull during this visit (reported in the Alta California), the following conversation took place:--"Young--We can take care of ourselves. Cumming was good enough in his way, for you know he was simply Governor of the Territory, while I was and am Governor of the people." "Senator Trumbull--Mr. Young, may I say to the President that you intend to observe the laws under the constitution?" "Young-Well-yes--we intend to." "Senator Trumbull--But may I say to him that you will do so?" "Young--Yes, yes; so far as the laws are just, certainly." ** "Mr. Colfax politely refused to accept the proffered courtesies of the city. Brigham was reported to have uttered abusive language in the Tabernacle towards the Government and Congress, and to have charged the President and Vice President with being drunkards. One of the Aldermen who waited upon Mr. Colfax to tender to him the hospitality of the city could only say that he did not hear Brigham say so."--"Rocky Mountain Saints," p. 638. CHAPTER XX. -- GENTILE IRRUPTION AND MORMON SCHISM The end of the complete seclusion of the Mormon settlement in Utah from the rest of the country--complete except so far as it was interrupted by the passage through the territory of the California emigration--dates from the establishment of Camp Floyd, and the breaking up of that camp and the disposal of its accumulation of supplies, which gave the first big impetus to mercantile traffic in Utah.* Young was ever jealous of the mercantile power, so openly jealous that, as Tullidge puts it, "to become a merchant was to antagonize the church and her policies, so that it was almost illegitimate for Mormon men of enterprising character to enter into mercantile pursuits." This policy naturally increased the business of non-Mormons who established themselves in the city, and their prosperity directed the attention of the church authorities to them, and the pulpit orators hurled anathemas at those who traded with them. Thus Young, in a discourse, on March 28, 1858, urging the people to use home-made material, said: "Let the calicoes lie on the shelves and rot. I would rather build buildings every day and burn them down at night, than have traders here communing with our enemies outside, and keeping up a hell all the time, and raising devils to keep it going. They brought their hell with them. We can have enough of our own without their help."** A system of espionage, by means of the city police, was kept on the stores of non-Mormons, until it required courage for a Mormon to make a purchase in one of these establishments. To trade with an apostate Mormon was, of course, a still greater offence. * "The community had become utterly destitute of almost everything necessary to their social comfort. The people were poorly clad, and rarely ever saw anything on their tables but what was prepared from flour, corn, beet-molasses, and the vegetables and fruits of their gardens.... It was at Camp Floyd, indeed, where the principal Utah merchants and business men of the second decade of our history may be said to have laid the foundation of their fortunes, among whom were the Walker Brothers."--Tullidge, "History of Salt Lake City," pp. 246-247. ** Journal of Discourses, Vol. VII, p. 45. Among the mercantile houses that became strong after the establishment of Camp Floyd was that of Walker Brothers. There were four of them, Englishmen, who had come over with their mother, and shared in the privations of the early Utah settlement. Possessed of practical business talent and independence of thought, they rebelled against Young's dictatorial rule and the varied trammels by which their business was restricted. Without openly apostatizing, they insisted on a measure of independence. One manifestation of this was a refusal to contribute one-tenth of their income as a tithe for the expenditure of which no account was rendered. One year, when asked for their tithe, they gave the Bishop of their ward a check for $500 as "a contribution to the poor." When this form of contribution was reported to Young, he refused to accept it, and sent the brothers word that he would cut them off from the church unless they paid their tithe in the regular way. Their reply was to tear up the check and defy Young. The natural result followed. Brigham and his lieutenants waged an open war on these merchants, denouncing them in the Tabernacle, and keeping policemen before their doors. The Walkers, on their part, kept on offering good wares at reasonable prices, and thus retained the custom of as many Mormons as dared trade with them openly, or could slip in undiscovered. Even the expedient of placing a sign bearing an "all-seeing eye" and the words "Holiness to the Lord" over every Mormon trader's door did not steer away from other doors the Mormon customers who delighted in bargains. But the church power was too great for any one firm to fight. Not only was a business man's capital in danger in those times, when the church was opposed to him, but his life was not safe. Stenhouse draws this picture of the condition of affairs in 1866:--"After the assassination of Dr. Robinson, fears of violence were not unnatural, and many men who had never before carried arms buckled on their revolvers. Highly respectable men in Salt Lake City forsook the sidewalks after dusk, and, as they repaired to their residences, traversed the middle of the public street, carrying their revolvers in their hands." With such a feeling of uneasiness, nearly all the non-Mormon merchants joined in a letter to Brigham Young, offering, if the church would purchase their goods and estates at twenty-five per cent less than their valuation, they would leave the Territory. Brigham answered them cavalierly that he had not asked them to come into the Territory, did not ask them to leave it, and that they might stay as long as they pleased. "It was clear that Brigham felt himself master of the situation, and the merchants had to bide their time, and await the coming change that was anticipated from the completion of the Pacific Railroad. As the great iron way approached the mountains, and every day gave greater evidence of its being finished at a much earlier period than was at first anticipated, the hope of what it would accomplish nerved the discontented to struggle with the passing day." * * "Rocky Mountain Saints," p. 625. The Mormon historian incorporates these two last paragraphs in his book, and says: "Here is at once described the Gentile and apostate view of the situation in those times, and, confined as it is to the salient point, no lengthy special argument in favor of President Young's policies could more clearly justify his mercantile cooperative movement. IT WAS THE MOMENT OF LIFE OR DEATH TO THE TEMPORAL POWER OF THE CHURCH.... The organization of Z. C. M. I. at that crisis saved the temporal supremacy of the Mormon commonwealth."* It was to meet outside competition with a force which would be invincible that Young conceived the idea of Zion's Cooperative Mercantile Institution, which was incorporated in 1869, with Young as president. In carrying out this idea no opposing interest, whether inside the church or out of it, received the slightest consideration. "The universal dominance of the head of the church is admitted," says Tullidge, "and in 1868, before the opening of the Utah mines and the existence of a mixed population, there was no commercial escape from the necessities of a combination."** * Tullidge's "History of Salt Lake City," p. 385. ** "Cooperation is as much a cardinal and essential doctrine of the Mormon church as baptism for the remission of sin."--Tullidge, "History of Salt Lake City." Young is said to have received the idea of the big Cooperative enterprise from a small trader who asked permission to establish a mercantile system on the Cooperative plan, of moderate dimensions, throughout the territory. He gave it definite shape at a meeting of merchants in October, 1868, which was followed by a circular explaining the scheme to the people. A preamble asserted "the impolicy of leaving the trade and commerce of this territory to be conducted by strangers." The constitution of the concern provided for a capital of $3,000,000 in $100 shares. Young's original idea was to have all the merchants pool their stocks, those who found no places in the new establishment to go into some other business,--farming for instance,--renting their stores as they could. Of course this meant financial ruin to the unprovided for, and the opposition was strong. But Young was not to be turned from the object he had in view. One man told Stenhouse that when he reported to Young that a certain merchant would be ruined by the scheme, and would not only be unable to pay his debts, but would lose his homestead, Young's reply was that the man had no business to get into debt, and that "if he loses his property it serves him right." Tullidge, in an article in Harpers Magazine for September, 1871 (written when he was at odds with Young), said, "The Mormon merchants were publicly told that all who refused to join the cooperation should be left out in the cold; and against the two most popular of them the Lion of the Lord roared, 'If Henry Lawrence don't mind what's he's about I'll send him on a mission, and W. S. Godbe I'll cut off from the church."' After the organization of the concern in 1869 some of the leading Mormon merchants in Salt Lake City sold their goods to it on favorable terms, knowing that the prices of their stock would go down when the opening of the railroad lowered freight rates. The Z. C. M. I. was started as a wholesale and retail concern, and Young recommended that ward stores be opened throughout the city which should buy their goods of the Institution. Local cooperative stores were also organized throughout the territory, each of which was under pressure to make its purchases of the central concern. Branches were afterward established at Ogden, at Logan, and at Soda Springs, Idaho, and a large business was built up and is still continued.* The effect of this new competition on the non-Mormon establishments was, of course, very serious. Walker Brothers' sales, for instance, dropped $5000 or $6000 a month, and only the opportunity to divert their capital profitably to mining saved them and others from immediate ruin. Bancroft says that in 1883 the total sales of the Institution exceeded $4,000,000, and a half yearly dividend of five per cent was paid in October of that year, and there was a reserve fund of about $125,000; he placed the sales of the Ogden branch, in 1883, at about $800,000, and of the Logan branch at about $600,000. The thirty-second annual statement of the Institution, dated April 5,1901, contains the following figures: Capital stock, $1,077,144.89; reserve, $362,898.95; undivided profits, $179,042.88; cash receipts, February 1 to December 31, 1900, $3,457,624.44, sales for the same period, $3,489.571.84. The branch houses named is this report are at Ogden City and Provo, Utah, and at Idaho Falls, Idaho. But at this time an influence was preparing to make itself felt in Utah which was a more powerful opponent of Brigham Young's authority than any he had yet encountered. This influence took shape in what was known as the "New Movement," and also as "The Reformation." Its original leaders were W. S. Godbe and E. L. T. Harrison. Godbe was an Englishman, who saw a good deal of the world as a sailor, embraced the Mormon faith in his own country when seventeen years of age, and walked most of the way from New York to Salt Lake City in 1851. He became prominent in the Mormon capital as a merchant, making the trip over the plains twenty-four times between 1851 and 1859. Harrison was an architect by profession, a classical scholar, and a writer of no mean ability. With these men were soon associated Eli B. Kelsey, a leading elder in the Mormon church, a president of Seventies, and a prominent worker in the English missions; H. W. Lawrence, a wealthy merchant who was a Bishop's counsellor; Amasa M. Lyman, who had been one of the Twelve Apostles and was acknowledged to be one of the most eloquent preachers in the church; W. H. Sherman, a prominent elder and a man of literary ability, who many years later went back to the church; T. B. H. Stenhouse, a Scotchman by birth, who was converted to Mormonism in 1846, and took a prominent part in missionary work in Europe, for three years holding the position of president of the Swiss and Italian missions; he emigrated to this country with his wife and children in 1855, practically penniless, and supported himself for a time in New York City as a newspaper writer; in Salt Lake City he married a second wife by Young's direction, and one of his daughters by his first wife married Brigham's eldest son. Stenhouse did not win the confidence of either Mormons or non-Mormons in the course of his career, but his book, "The Rocky Mountain Saints," contains much valuable information. Active with these men in the "New Movement" was Edward W. Tullidge, an elder and one of the Seventy, and a man of great literary ability. In later years Tullidge, while not openly associating himself with the Mormon church, wrote the "History of Salt Lake City" which the church accepts, a "Life of Brigham Young," which could not have been more fulsome if written by the most devout Mormon, and a "Life of Joseph the Prophet," which is a valueless expurgated edition of Joseph's autobiography which ran through the Millennial Star. The "New Movement" was assisted by the advent of non-Mormons to the territory, by Young's arbitrary methods in starting his cooperative scheme, by the approaching completion of the Pacific Railroad, and, in a measure, by the organization of the Reorganized Church under the leadership of the prophet Joseph Smith's eldest son. Two elders of that church, who went to Salt Lake City in 1863, were refused permission to preach in the Tabernacle, but did effective work by house-to-house visitations, and there were said to be more than three hundred of the "Josephites," as they were called, in Salt Lake City in 1864.* * "Persecution followed, as they claimed; and in early summer about one-half of the Josephites in Salt Lake City started eastward, so great being the excitement that General Connor ordered a strong escort to accompany them as far as Greene River. To those who remained, protection was also afforded by the authorities."--Bancroft, "History of Utah," p. 645. Harrison and Tullidge had begun the publication of a magazine called the Peep o' Day at Camp Douglas, but it was a financial failure. Then Godbe and Harrison started the Utah Magazine, of which Harrison was editor. This, too, was only a drain on their purses. Accordingly, some time in the year 1868, giving it over to the care of Tullidge, they set out on a trip to New York by stage. Both were in doubt on many points regarding their church; both were of that mental make-up which is susceptible to "revelations" and "callings"; by the time they reached New York they realized that they were "on the road to apostasy." Long discussions of the situation took place between them, and the outcome was characteristic of men who had been influenced by such teachings as those of the Mormons. Kneeling down in their room, they prayed earnestly, and as they did so "a voice spoke to them." For three weeks, while Godbe transacted his mercantile business, his friend prepared questions on religion and philosophy, "and in the evening, by appointment, 'a band of spirits' came to them and held converse with them, as friends would speak with friends. One by one the questions prepared by Mr. Harrison were read, and Mr. Godbe and Mr. Harrison, with pencil and paper, took down the answers as they heard them given by the spirits."* The instruction which they thus received was Delphic in its clearness--that which was true in Mormonism should be preserved and the rest should be rejected. * "Rocky Mountain Saints," p. 631. When they returned to Utah they took Elder Eli B. Kelsey, Elder H. W. Lawrence, a man of wealth, and Stenhouse into their confidence, and it was decided to wage open warfare on Young's despotism, using the Utah Magazine as their mouthpiece. Without attacking Young personally, or the fundamental Mormon beliefs, the magazine disputed Young's doctrine that the world was degenerating to ruin, held up the really "great characters" the world has known, that Young might be contrasted with them, and discussed the probabilities of honest errors in religious beliefs. When the Mormon leaders read in the magazine such doctrine as that, "There is one false error which possesses the minds of some in this, that God Almighty intended the priesthood to do our thinking," they realized that they had a contest on their hands. Young got into trouble with the laboring men at this time. He had contracts for building a part of the Pacific Railroad, which were sublet at a profit. An attempt by him to bring about a reduction of wages gave the magazine an opportunity to plead the laborers' cause which it gladly embraced.* * Harpers Magazine, Vol. XLIII, p. 605. In the summer of 1869 Alexander and David Hyrum Smith, sons of the prophet, visited Salt Lake City in the interest of the Reorganized Church. Many of Young's followers still looked on the sons of the prophet as their father's rightful successor to the leadership of the Church, as Young at Nauvoo had promised that Joseph III should be. But these sons now found that, even to be acknowledged as members of Brigham's fold, they must accept baptism at the hands of one of his elders, and acknowledge the "revelation" concerning polygamy as coming from God. They had not come with that intent. But they called on Young and discussed with him the injection of polygamy into the church doctrines. Young finally told them that they possessed, not the spirit of their father, but of their mother Emma, whom Young characterized as "a liar, yes, the damnedest liar that lived," declaring that she tried to poison the prophet * He refused to them the use of the Tabernacle, but they spoke in private houses and, through the influence of the Walker brothers, secured Independence Hall. The Brighamites, using a son of Hyrum Smith as their mouthpiece,** took pains that a goodly number of polygamists should attend the Independence Hall meetings, and interruptions of the speakers turned the gatherings into something like personal wrangles. * For Alexander Smith's report, see True Latter-Day Saints' Herald, Vol. XVI, pp. 85-86. ** Hyrum's widow went to Salt lake City, and died there in September, 1852, at the house of H. C. Kimball, who had taken care of her. The presence of the prophet's sons gave the leaders of "The Reformation" an opportunity to aim a thrust at what was then generally understood to be one of Brigham Young's ambitions, namely, the handing down of the Presidency of the church to his oldest son; and an article in their magazine presented the matter in this light: "If we know the true feeling of our brethren, it is that they never intend Joseph Smith's nor any other man's son to preside over them, simply because of their sonship. The principle of heirship has cursed the world for ages, and with our brethren we expect to fight it till, with every other relic of tyranny, it is trodden under foot." Young accepted this challenge, and at once ordered Harrison and two other elders in affiliation with him to depart on missions. They disobeyed the order. Godbe and Harrison told their friends in Utah that they had learned from the spirits who visited them in New York that the release of the people of the territory from the despotism of the church could come only through the development of the mines. So determined was the opposition of Young's priesthood to this development that its open advocacy in the magazine was the cause of more serious discussion than that given to any of the other subjects treated. As "The Reformation" did not then embrace more than a dozen members, the courage necessary to defy the church on such a question was not to be belittled. Just at that time came the visit of the Illinois party and of Vice President Colfax, and the latter was made acquainted with their plans and gave them encouragement. Ten days later the magazine, in an article on "The True Development of the Territory," openly advised paying more attention to mining. Young immediately called together the "School of the Prophets." This was an organization instituted in Utah, with the professed object of discussing doctrinal questions, having the "revelations" of the prophet elucidated by his colleagues, etc. It was not open to all church members, the "scholars" attending by invitation, and it soon became an organization under Young's direction which took cognizance of the secular doings of the people, exercising an espionage over them. The school is no longer maintained. Before this school Young denounced the "Reformers" in his most scathing terms, going so far as to intimate that his rule was itself in danger. Consequently the leaders of the "New Movement" were notified to appear before the High Council for a hearing. When this hearing occurred, Young managed that Godbe and Harrison should be the only persons on trial. Both of them defied him to his face, denying his "right to dictate to them in all things spiritual and temporal,"--this was the question put to them,--and protesting against his rule. They also read a set of resolutions giving an outline of their intended movements. They were at once excommunicated, and the only elder, Eli B. Kelsey, who voted against this action was immediately punished in the same way. Kelsey was not granted even the perfunctory hearing that was customarily allowed in such cases, and he was "turned over to the devil," instead of being consigned by the usual formula "to the buffetings of Satan." But this did not silence the "Reformers." Their lives were considered in danger by their acquaintances, and the assassination of the most prominent of them was anticipated;* but they went straight ahead on the lines they had proclaimed. Their first public meetings were held on Sunday, December 19, 1869. The knowledge of the fact that they claimed to act by direct and recent revelation gave them no small advantage with a people whose belief rested on such manifestations of the divine will, and they had crowded audiences. The services were continued every Sunday, and on the evening of one week day; the magazine went on with its work, and they were the founders of the Salt Lake Tribune which later, as a secular journal, has led the Gentile press in Utah. * "In August my husband sent a respectful and kindly letter to the Bishop of our ward, stating that he had no faith in Brigham's claim to an Infallible Priesthood; and that he considered that he ought to be cut off from the church. I added a postscript stating that I wished to share my husband's fate. A little after ten o'clock, on the Saturday night succeeding our withdrawal from the church, we were returning home together.. . when we suddenly saw four men come out from under some trees at a little distance from us.... As soon as they approached, they seized hold of my husband's arms, one on each side, and held him firmly, thus rendering him almost powerless. They were all masked.... In an instant I saw them raise their arms, as if taking aim, and for one brief second I thought that our end had surely come, and that we, like so many obnoxious persons before us, were about to be murdered for the great sin of apostasy. This I firmly believe would have been my husband's fate if I had not chanced to be with him or had I run away.... The wretches, although otherwise well armed, were not holding revolvers in their hands as I at first supposed. They were furnished with huge garden syringes, charged with the most disgusting filth. My hair, bonnet, face, clothes, person--every inch of my body, every shred I wore--were in an instant saturated, and my husband and myself stood there reeking from head to foot. The villains, when they had perpetrated this disgusting and brutal outrage, turned and fled."--Mrs. Stenhouse, "Tell it All," pp. 578-581. But the attempt to establish a reformed Mormonism did not succeed, and the organization gradually disappeared. One of the surviving leaders said to me (in October, 1901): "My parents had believed in Mormonism, and I believed in the Mormon prophet and the doctrines set forth in his revelations. We hoped to purify the Mormon church, eradicating evils that had annexed themselves to it in later years. But our study of the question showed us that the Mormon faith rested on no substantial basis, and we became believers in transcendentalism." Mr. Godbe and Mr. Lawrence still reside in Utah. The former has made and lost more than one fortune in the mines. The Mormon historian Whitney says of the leaders in this attempted reform: "These men were all reputable and respected members of the community. Naught against their morality or general uprightness of character was known or advanced."* Stenhouse, writing three years before Young's death, said:-- * Whitney's "History of Utah," Vol. II, p. 332. "But for the boldness of the Reformers, Utah to-day would not have been what it is. Inspired by their example, the people who have listened to them disregarded the teachings of the priesthood against trading with or purchasing of the Gentiles. The spell was broken, and, as in all such like experience, the other extreme was for a time threatened. Walker Brothers regained their lost trade.... Reference could be made to elders, some of whom had to steal away from Utah, for fear of violent hands being laid upon them had their intended departure been made known, who are to-day wealthy and respected gentlemen in the highest walks of life, both in the United States and in Europe." ** For accounts of "The Reformation" by leaders in it, see Chap. 53 of Stenhouse's "Rocky Mountain Saints," and Tullidge's article, Harper's Magazine, Vol. XLIII, p. 602. CHAPTER XXI. -- THE LAST YEARS OF BRIGHAM YOUNG Governor Doty died in June, 1865, without coming in open conflict with Young, and was succeeded by Charles Durkee, a native of Vermont, but appointed from Wisconsin, which state he had represented in the United States Senate. He resigned in 1869, and was succeeded by J. Wilson Shaffer of Illinois, appointed by President Grant at the request of Secretary of War Rawlins, who, in a visit to the territory in 1868, concluded that its welfare required a governor who would assert his authority. Secretary S. A. Mann, as acting governor, had, just before Shaffer's arrival, signed a female suffrage bill passed by the territorial legislature. This gave offence to the new governor, and Mann was at once succeeded by Professor V. H. Vaughn of the University of Alabama, and Chief Justice C. C. Wilson (who had succeeded Titus) by James B. McKean. The latter was a native of Rensselaer County, New York; had been county judge of Saratoga County from 1854 to 1858, a member of the 36th and 37th Congresses, and colonel of the 72nd New York Volunteers. Governor Shaffer's first important act was to issue a proclamation forbidding all drills and gatherings of the militia of the territory (which meant the Nauvoo Legion), except by the order of himself or the United States marshal. Wells, signing himself "Lieutenant General," sent the governor a written request for the suspension of this order. The governor, in reply, reminded Wells that the only "Lieutenant General" recognized by law was then Philip H. Sheridan, and declined to assist him in a course which "would aid you and your turbulent associates to further convince your followers that you and your associates are more powerful than the federal government." Thus practically disappeared this famous Mormon military organization. Governor Shaffer was ill when he reached Utah, and he died a few days after his reply to Wells was written, Secretary Vaughn succeeding him until the arrival of G. A. Black, the new secretary, who then became acting governor pending the arrival of George L. Woods, an ex-governor of Oregon, who was next appointed to the executive office. As soon as the new federal judges, who were men of high personal character, took their seats, they decided that the United States marshal, and not the territorial marshal, was the proper person to impanel the juries in the federal courts, and that the attorney general appointed by the President under the Territorial Act, and not the one elected under that act, should prosecute indictments found in the federal courts. The chief justice also filled a vacancy in the office of federal attorney. The territorial legislature of 1870, accordingly, made no appropriation for the expenses of the courts; and the chief justice, in dismissing the grand and petit juries on this account, explained to them that he had heard one of the high priesthood question the right of Congress even to pass the Territorial Act. In September, 1871, the United States marshal summoned a grand jury from nine counties (twenty-three jurors and seventeen talesmen) of whom only seven were Mormons. All the latter, examined on their voir dire, declared that they believed that polygamy was a revelation to the church, and that they would obey the revelation rather than the law, and all were successfully challenged. This grand jury, early in October, found indictments against Brigham Young, "General" Wells, G. Q. Cannon, and others under a territorial statute directed against lewdness and improper cohabitation. This action caused intense excitement in the Mormon capital. Prosecutor Baskin was quoted as saying that the troops at Camp Douglas would be used to enforce the warrant for Young's arrest if necessary, and the possible outcome has been thus portrayed by the Mormon historian:--"It was well known that he [Young] had often declared that he never would give himself up to be murdered as his predecessor, the Prophet Joseph, and his brother Hyrum had been, while in the hands of the law, and under the sacred pledge of the state for their safety; and, ere this could have been repeated, ten thousand Mormon Elders would have gone into the jaws of death with Brigham Young. In a few hours the suspended Nauvoo Legion would have been in arms."* * Tullidge's "History of Salt Lake City," p. 527. The warrant was served on Young at his house by the United States marshal, and, as Young was ill, a deputy was left in charge of him. On October 9 Young appeared in court with the leading men of the church, and a motion to quash the indictment was made before the chief justice and denied. The same grand jury on October 28 found indictments for murder against D. H. Wells, W. H. Kimball, and Hosea Stout for alleged responsibility for the killing of Richard Yates during the "war" of 1857. The fact that the man was killed was not disputed; his brains were knocked out with an axe as he was sleeping by the side of two Mormon guards.* The defence was that he died the death of a spy. Wells was admitted to bail in $50,000, and the other two men were placed under guard at Camp Douglas. Indictments were also found against Brigham Young, W. A. Hickman, O. P. Rockwell, G. D. Grant, and Simon Dutton for the murder of one of the Aikin party at Warm Springs. They were all admitted to bail. * Hickman tells the story in his "Brigham's Destroying Angel," p. 122. When the case against Young, on the charge of improper cohabitation, was called on November 20, his counsel announced that he had gone South for his health, as was his custom in winter, and the prosecution thereupon claimed that his bail was forfeited. Two adjournments were granted at the request of his counsel. On January 3 Young appeared in court, and his counsel urged that he be admitted to bail, pleading his age and ill health. The judge refused this request, but said that the marshal could, if he desired, detain the prisoner in one of Young's own houses. This course was taken, and he remained under detention until released by the decision of the United States Supreme Court. In April, 1872, that court decided that the territorial jury law of Utah, in force since 1859, had received the implied approval of Congress; that the duties of the attorney and marshal appointed by the President under the Territorial Act "have exclusive relation to cases arising under the laws and constitution of the United States," and "the making up of the jury list and all matters connected with the designation of jurors are subject to the regulation of territorial law."* This was a great victory for the Mormons. * Chilton vs. Englebrech, 13 Wallace, p. 434. In October, 1873, the United States Supreme Court rendered its decision in the case of "Snow vs. The United States" on the appeal from Chief Justice McKean's ruling about the authority of the prosecuting officers. It overruled the chief justice, confining the duties of the attorney appointed by the President to cases in which the federal government was concerned, concluding that "in any event, no great inconvenience can arise, because the entire matter is subject to the control and regulation of Congress." * * Wallace's "Reports," Vol. XVIII, p. 317. The following comments, from three different sources, will show the reader how many influences were then shaping the control of authority in Utah:--"At about this time [December, 1871] a change came in the action of the Department of justice in these Utah prosecutions, and fair-minded men of the nation demanded of the United States Government that it should stop the disgraceful and illegal proceedings of Judge McKean's court. The influence of Senator Morton was probably the first and most potent brought to bear in this matter, and immediately thereafter Senator Lyman Trumbull threw the weight of his name and statesmanship in the same direction, which resulted in Baskin and Maxwell being superseded,... and finally resulted in the setting aside of two years of McKean's doings as illegal by the august decision of the Supreme Court."--Tullidge, "History of Salt Lake City," p. 547. "The Attorney for the Mormons labored assiduously at Washington, and, contrary to the usual custom in the Supreme Court, the forthcoming decision had been whispered to some grateful ears. The Mormon anniversary conference beginning on the sixth of April was continued over without adjournment awaiting that decision."--"Rocky Mountain Saints," p. 688. "Thus stood affairs during the winter of 1870-71. The Gentiles had the courts, the Mormons had the money. In the spring Nevada came over to run Utah. Hon. Thomas Fitch of that state had been defeated in his second race for Congress; so he came to Utah as Attorney for the Mormons. Senator Stewart and other Nevada politicians made heavy investments in Utah mines; litigation multiplied as to mining titles, and Judge McKean did not rule to suit Utah.... The great Emma mine, worth two or three millions, became a power in our judicial embroglio. The Chief Justice, in various rulings, favored the present occupants. Nevada called upon Senator Stewart, who agreed to go straight to Long Branch and see that McKean was removed. But Ulysses the Silent... promptly made reply that if Judge McKean had committed no greater fault than to revise a little Nevada law, he was not altogether unpardonable."--Beadle, "Polygamy," p. 429. The Supreme Court decisions left the federal courts in Utah practically powerless, and President Grant understood this. On February 14, 1873, he sent a special message to Congress, saying that he considered it necessary, in order to maintain the supremacy of the laws of the United States, "to provide that the selection of grand and petit jurors for the district courts [of Utah], if not put under the control of federal officers, shall be placed in the hands of persons entirely independent of those who are determined not to enforce any act of Congress obnoxious to them, and also to pass some act which shall deprive the probate courts, or any court created by the territorial legislature, of any power to interfere with or impede the action of the courts held by the United States judges." In line with this recommendation Senator Frelinghuysen had introduced a bill in the Senate early in February, which the Senate speedily passed, the Democrats and Schurz, Carpenter, and Trumbull voting against it. Mormon influence fought it with desperation in the House, and in the closing hours of the session had it laid aside. The diary of Delegate Hooper says on this subject, "Maxwell [the United States Marshal for Utah] said he would take out British papers and be an American citizen no longer. Claggett [Delegate from Montana] asserted that we had spent $200,000 on the judiciary committee, and Merritt [Delegate from Idaho] swore that there had been treachery and we had bribed Congress."* * The Mormons do not always conceal the influences they employ to control legislation in which they are interested. Thus Tullidge, referring to the men of whom their Cooperative Institution buys goods, says: "But Z. C. M. I. has not only a commercial significance in the history of our city, but also a political one. It has long been the temporal bulwark around the Mormon community. Results which have been seen in Utah affairs, preservative of the Mormon power and people, unaccountable to 'the outsider' except on the now stale supposition that 'the Mormon Church has purchased Congress,' may be better traced to the silent but potent influence of Z. C. M. I. among the ruling business men of America, just as John Sharp's position as one of the directors of U. P. R---r,--a compeer among such men as Charles Francis Adams, Jay Gould and Sidney Dillon--gives him a voice in Utah affairs among the railroad rulers of America."--"History of Salt Lake City;" p. 734. In the election of 1872 the Mormons dropped Hooper, who had long served them as Delegate at Washington, and sent in his place George Q. Cannon, an Englishman by birth and a polygamist. But Mormon influence in Washington was now to receive a severe check. On June 23, 1874, the President approved an act introduced by Mr. Poland of Vermont, and known as the Poland Bill,* which had important results. It took from the probate courts in Utah all civil, chancery, and criminal jurisdiction; made the common law in force; provided that the United States attorney should prosecute all criminal cases arising in the United States courts in the territory; that the United States marshal should serve and execute all processes and writs of the supreme and district courts, and that the clerk of the district court in each district and the judge of probate of the county should prepare the jury lists, each containing two hundred names, from which the United States marshal should draw the grand and petit juries for the term. It further provided that, when a woman filed a bill to declare void a marriage because of a previous marriage, the court could grant alimony; and that, in any prosecution for adultery, bigamy, or polygamy, a juror could be challenged if he practised polygamy or believed in its righteousness. * Chap. 469, 1st Session, 43d Congress. The suit for divorce brought by Young's wife "No. 19,"--Ann Eliza Young--in January, 1873, attracted attention all over the country. Her bill charged neglect, cruel treatment, and desertion, set forth that Young had property worth $8,000,000 and an income of not less than $40,000 a year, and asked for an allowance of $1000 a month while the suit was pending, $6000 for preliminary counsel fees, and $14,000 more when the final decree was made, and that she be awarded $200,000 for her support. Young in his reply surprised even his Mormon friends. After setting forth his legal marriage in Ohio, stating that he and the plaintiff were members of a church which held the doctrine that "members thereto might rightfully enter into plural marriages," and admitting such a marriage in this case, he continued: "But defendant denies that he and the said plaintiff intermarried in any other or different sense or manner than that above mentioned or set forth. Defendant further alleges that the said complainant was then informed by the defendant, and then and there well knew that, by reason of said marriage, in the manner aforesaid, she could not have and need not expect the society or personal attention of this defendant as in the ordinary relation between husband and wife." He further declared that his property did not exceed $600,000 in value, and his income $6000 a month. Judge McKean, on February 25, 1875, ordered Young to pay Ann Eliza $3000 for counsel fees and $500 a month alimony pendente lite, and, when he failed to obey, sentenced him to pay a fine of $25 and to one day's imprisonment. Young was driven to his own residence by the deputy marshal for dinner, and, after taking what clothing he required, was conducted to the penitentiary, where he was locked up in a cell for a short time, and then placed in a room in the warden's office for the night. Judge McKean was accused of inconsistency in granting alimony, because, in so doing, he had to give legal sanction to Ann Eliza's marriage to Brigham while the latter's legal wife was living. Judge McKean's successor, Judge D. P. Loew, refused to imprison Young, taking the ground that there had been no valid marriage. Loew's successor, Judge Boreman, ordered Young imprisoned until the amount due was paid, but he was left at his house in custody of the marshal. Boreman's successor, Judge White, freed Young on the ground that Boreman's order was void. White's successor, Judge Schaeffer, in 1876 reduced the alimony to $100 per month, and, in default of payment, certain of Young's property was sold at auction and rents were ordered seized to make up the deficiency. The divorce case came to trial in April, 1877, when Judge Schaeffer decreed that the polygamous marriage was void, annulled all orders for alimony, and assessed the costs against the defendant. Nothing further of great importance affecting the relations of the church with the federal government occurred during the rest of Young's life. Governor Woods incurred the animosity of the Mormons by asserting his authority from time to time ("he intermeddled," Bancroft says). In 1874 he was succeeded by S. B. Axtell of California, who showed such open sympathy with the Mormon view of his office as to incur the severest censure of the non-Mormon press. Axtell was displaced in the following year by G. B. Emery of Tennessee, who held office until the early part of 1880, when he was succeeded by Eli H. Murray.* * Governor Murray showed no disposition to yield to Mormon authority. In his message in 1882 be referred pointedly, among other matters, to the tithing, declaring that "the poor man who earns a dollar by the sweat of his brow is entitled to that dollar," and that "any exaction or undue influence to dispossess him of any part of it, in any other manner than in payment of a legal obligation, is oppression," and he granted a certificate of election as Delegate to Congress to Allan G. Campbell, who received only 1350 votes to 18,568 for George Q. Cannon, holding that the latter was not a citizen. Governor Murray's resignation was accepted in March, 1886, and he was succeeded in the following May by Caleb W. West, who, in turn, was supplanted in May, 1889, by A. L. Thomas, who was territorial governor when Utah was admitted as a state. CHAPTER XXII. -- BRIGHAM YOUNG'S DEATH--HIS CHARACTER Brigham Young died in Salt Lake City at 4 P.M. on Wednesday, August 29, 1877. He was attacked with acute cholera morbus on the evening of the 23rd, after delivering an address in the Council House, and it was followed by inflammation of the bowels. The body lay in state in the Tabernacle from Saturday, September 1, until Sunday noon, when the funeral services were held. He was buried in a little plot on one of the main streets of Salt Lake City, not far from his place of residence. The steps by which Young reached the position of head of the Mormon church, the character of his rule, and the means by which he maintained it have been set forth in the previous chapters of this work. In the ruler we have seen a man without education, but possessed of an iron will, courage to take advantage of unusual opportunities, and a thorough knowledge of his flock gained by association with them in all their wanderings. In his people we have seen a nucleus of fanatics, including some of Joseph Smith's fellow-plotters, constantly added to by new recruits, mostly poor and ignorant foreigners, who had been made to believe in Smith's Bible and "revelations," and been further lured to a change of residence by false pictures of the country they were going to, and the business opportunities that awaited them there. Having made a prominent tenet of the church the practice of polygamy, which Young certainly knew the federal government would not approve, he had an additional bond with which to unite the interests of his flock with his own, and thus to make them believe his approval as necessary to their personal safety as they believed it to be necessary to their salvation. The command which Young exercised in these circumstances is not an illustration of any form of leadership which can be held up to admiration. It is rather an exemplification of that tyranny in church and state which the world condemns whenever an example of it is afforded. Young was the centre of responsibility for all the rebellion, nullification, and crime carried on under the authority of the church while he was its head. He never concealed his own power. He gloried in it, and declared it openly in and out of the Tabernacle. Authority of this kind cannot be divided. Whatever credit is due to Young for securing it, is legitimately his. But those who point to its acquisition as a sign of greatness, must accept for him, with it, responsibility for the crimes that were carried on under it. The laudators of Young have found evidence of great executive ability in his management of the migration from Nauvoo to Utah. But, in the first place, this migration was compulsory; the Mormons were obliged to move. In the second place its accomplishment was no more successful than the contemporary migrations to Oregon, and the loss of life in the camps on the Missouri River was greater than that incurred in the great rush across the plains to California; while the horrors of the hand-cart movement--a scheme of Young's own device--have never been equalled in Western travel. In Utah, circumstances greatly favored Young's success. Had not gold been discovered when it was in California, the Mormon settlement would long have been like a dot in a desert, and its ability to support the stream Of immigrants attracted from Europe would have been problematic, since, in more than one summer, those already there had narrowly escaped starvation while depending on the agricultural resources of the valley. J. Hyde, writing in 1857, said that Young "by the native force and vigor of a strong mind" had taken from beneath the Mormon church system "the monstrous stilts of a miserable superstition, and consolidated it into a compact scheme of the sternest fanaticism."* In other words, he might have explained, instead of relying on such "revelations" as served Smith, he refused to use artificial commands of God, and substituted the commands of Young, teaching, and having his associates teach, that obedience to the head of the church was obedience to the Supreme Power. Both Hyde and Stenhouse, writing before Young's death, and as witnesses of the strength of his autocratic government, overestimated him. This is seen in the view they took of the effect of his death. Hyde declared that under any of the other contemporary leaders: Taylor, Kimball, Orson Hyde, or Pratt: "Mormonism will decline. Brigham is its tun; this is its daytime." Stenhouse asserted that, "Theocracy will die out with Brigham's flickering flame of life; and, when he is laid in the tomb, many who are silent now will curse his memory for the cruel suffering that his ambition caused them to endure." But all such prophecies remain unfulfilled. Young's death caused no more revolution or change in the Mormon church than does the death of a Pope in the Church of Rome. "Regret it who may," wrote a Salt Lake City correspondent less than three months after his burial, "the fact is visible to every intelligent person here that Mormonism has taken a new lease of life, and, instead of disintegration, there never was such unity among its people; and in the place of a rapidly dying consumptive, whose days were numbered, the body of the church is the picture of pristine health and vigor, with all the ambition and enthusiasm of a first love."** The new leadership has, grudgingly, traded polygamy for statehood; but the church power is as strong and despotic and unified to-day on the lines on which it is working as it was under Young, only exercising that power on the more civilized basis rendered necessary by closer connection with an outside civilization. * "Mormonism," p.151. ** New York Times, November 23, 1877. Young was a successful accumulator of property for his own use. A poor man when he set out from Nauvoo, his estate at his death was valued at between $2,000,000 and $3,000,000. This was a great accumulation for a pioneer who had settled in a wilderness, been burdened with a polygamous family of over twenty wives and fifty children, and the cares of a church denomination, without salary as a church officer. "I am the only person in the church," Young said to Greeley in 1859, "who has not a regular calling apart from the church service"; and he added, "We think a man who cannot make his living aside from the ministry of the church unsuited to that office. I am called rich, and consider myself worth $250,000; but no dollar of it ever was paid me by the church, nor for any service as a minister of the Everlasting Gospel." * Two years after his death a writer in the Salt Lake Tribune** asserted that Young had secured in Utah from the tithing $13,000,000, squandered about $9,000 on his family, and left the rest to be fought for by his heirs and assigns.*** Notwithstanding the vast sums taken by him in tithing for the alleged benefit of the poor, there was not in Salt Lake City, at the time of his death, a single hospital or "home" creditable to that settlement. * "Overland Journey," p. 213. ** June 25, 1879. *** "Having control of the tithing, and possessing unlimited credit, he has added 'house to house and field to field,' while every one knew that he had no personal enterprises sufficient to enable him to meet anything like the current expenses of his numerous wives and children. As trustee in trust he renders no account of the funds that come into his hands, but tells the faithful that they are at perfect liberty to examine the books at any moment."--"Rocky Mountain Saints," p. 665. The mere acquisition of his wealth no more entitled Young to be held up as a marvellous man of business than did Tweed's accumulations give him this distinction in New York. Beadle declares that "Brigham never made a success of any business he undertook except managing the Mormons," and cites among his business failures the non-success of every distant colony he planted, the Cottonwood Canal (whose mouth was ten feet higher than its source), his beet-sugar manufactory, and his Colorado Transportation Company (to bring goods for southern Utah up the Colorado River).* * "Polygamy," p. 484. The reports of Young's discourses in the Temple show that he was as determined in carrying out his own financial schemes as he was in enforcing orders pertaining to the church. Here is an almost humorous illustration of this. In urging the people one day to be more regular in paying their tithing, he said they need not fear that he would make a bad use of their money, as he had plenty of his own, adding:--"I believe I will tell you how I get some of it. A great many of these elders in Israel, soon after courting these young ladies, and old ladies, and middle-aged ladies, and having them sealed to them, want to have a bill of divorce. I have told them from the beginning that sealing men and women for time and all eternity is one of the ordinances of the House of God, and that I never wanted a farthing for sealing them, nor for officiating in any of the ordinances of God's house. But when you ask for a bill of divorce, I intend that you shall pay for it. That keeps me in spending money, besides enabling me to give hundreds of dollars to the poor, and buy butter, eggs, and little notions for women and children, and otherwise use it where it does good. You may think this a singular feature of the Gospel, but I cannot exactly say that this is in the Gospel."* * Deseret News, March 20, 1861. For such an openly jolly old hypocrite one can scarcely resist the feeling that he would like to pass around the hat. We have seen how Young gave himself control of a valuable canyon. That was only the beginning of such acquisitions. The territorial legislature of Utah was continually making special grants to him. Among them may be mentioned the control of City Creek canyon (said to have been worth $10,000 a year) on payment of $500; of the waters of Mill Creek; exclusive right to Kansas Prairie as a herd-ground; the whole of Cache Valley for a herd-ground; Rush Valley for a herd-ground; rights to establish ferries; an appropriation of $2500 for an academy in Salt Lake City (which was not built), etc.* * Here is the text of one of these acts: "Be it ordained by the General Assembly of the State of Deseret that Brigham Young has the sole control of City Creek and canyon; and that he pay into the public treasury the sum of $500 therefore. Dec. 9, 1850." Young's holdings of real estate were large, not only in Salt Lake City, but in almost every county in the territory.* Besides city lots and farm lands, he owned grist and saw mills, and he took care that his farms were well cultivated and that his mills made fine flour.** * "For several years past the agent of the church, A. M. Musser, has been engaged in securing legal deeds for all the property the prophet claims, and by this he will be able to secure in his lifetime to his different families such property as will render them independent at his death. The building of the Pacific Railroad is said to have yielded him about a quarter of a million."--"Rocky Mountain Saints," p. 666. ** "His position secured him also many valuable presents. From a barrel of brandy down to an umbrella, Brigham receives courteously and remembers the donors with increased kindness. I saw one man make him a present of ten fine milch cows."--Hyde, "Mormonism," p. 165. As trustee in trust for the church Young had control of all the church property and income, practically without responsibility or oversight. Mrs. Waite (writing in 1866) said that attempts for many years by the General Conference to procure a balance sheet of receipts and expenditures had failed, and that the accounts in the tithing office, such as they were, were kept by clerks who were the leading actors in the Salt Lake Theatre, owned by Young.* It was openly charged that, in 1852, Young "balanced his account" with the church by having the clerk credit him with the amount due by him, "for services rendered," and that, in 1867, he balanced his account again by crediting himself with $967,000. A committee appointed to investigate the accounts of Young after his death reported to the Conference of October, 1878, that "for the sole purpose of preserving it from the spoliation of the enemy," he "had transferred certain property from the possession of the church to his own individual possession," but that it had been transferred back again. * "The Mormon Prophet," pp. 148-149, Young's will divided his wives and children into nineteen "classes," and directed his executors to pay to each such a sum as might be necessary for their comfortable support; the word "marriage" in the will to mean "either by ceremony before a lawful magistrate, or according to the order of the Church of Jesus Christ of Latter-Day Saints, or by their cohabitation in conformity to our custom." On June 14, 1879, Emmeline A. Young, on behalf of herself and the heirs at law, began a suit against the executors of Young's estate, charging that they had improperly appropriated $200,000; had improperly allowed nearly $1,000,000 to John Taylor as trustee in trust to the church, less a credit of $300,000 for Young's services as trustee; and that they claimed the power, as members of the Apostles' Quorum, to dispose of all the testator's property and to disinherit any heir who refused to submit. This suit was compromised in the following September, the seven persons joining in it executing a release on payment of $75,000. A suit which the church had begun against the heirs and executors was also discontinued. The Salt Lake Herald (Mormon) of October 5, 1879, said, "The adjustment is far preferable to a continuance of the suit, which was proving not only expensive, but had become excessively annoying to many people, was a large disturbing element in the community, and was rapidly descending into paths that nobody here cares to see trodden." Just how many wives Brigham Young had, in the course of his life, would depend on his own and others' definition of that term. He told Horace Greeley, in 1859: "I have fifteen; I know no one who has more. But some of those sealed to me are old ladies, whom I regard rather as mothers than wives, but whom I have taken home to cherish and support."* In 1869, he informed the Boston Board of Trade, when that body visited Salt Lake City, that he had sixteen wives living, and had lost four, and that forty-nine of his children were living then. "He was," says Beadle, "sealed on the spiritual wife system to more women than any one can count; all over Mormondom are pious old widows, or wives of Gentiles and apostates, who hope to rise at the last day and claim a celestial share in Brigham." J. Hyde said that he knew of about twenty-five wives with whom Brigham lived. The following list is made up from "Pictures and Biographies of Brigham Young and his Wives," published by J. H. Crockwell of Salt Lake City, by authority of Young's eldest son and of seven of his wives, but is not complete:-- * "Overland journey," p. 215. [Illustration: List of Wives] NAME************* DATE OF MARRIAGE *** NUMBER OF CHILDREN*** Mary Ann Angell * February, 1834. Ohio 6 Louisa Beman ** April, 1841. Nauvoo 4 Mrs. Lucy Decker Seely June, 1842. Nauvoo 7 H. E. C. Campbell November, 1843.Nauvoo 1 Augusta Adams November, 1843. Nauvoo 0 Clara Decker May, 1844. Nauvoo 5 Clara C. Ross September, 1844. Nauvoo 4 Emily Dow Partridge** September, 1844. Nauvoo 7 Susan Snively November, 1844. Nauvoo 0 Olive Grey Frost** February, 1845. Nauvoo 0 Emmeline Free April, 1845. Nauvoo 0 Margaret Pierce April, 1845. Nauvoo 1 N. K. T. Carter January, 1846. Nauvoo 0 Ellen Rockwood January, 1846. Nauvoo 0 Maria Lawrence** January, 1846. Nauvoo 0 Martha Bowker January, 1846. Nauvoo 0 Margaret M. Alley January, 1846. Nauvoo 2 Lucy Bigelow March, 1847. (?) 3 Z. D. Huntington ** March, 1847 (?). Nauvoo 1 Eliza K. Snow** June, 1849. S. L. C. 0 Eliza Burgess October, 1850. S. L. C. 1 Harriet Barney October, 1850. S. L. C. 1 Harriet A. Folsom January, 1863. S. L. C. 0 Mary Van Cott January, 1865. S. L. C. 1 Ann Eliza Webb April, 1868. S. L. C. 0 * His first wife died 1832. ** Joseph Smith's widows. Young's principal houses in Salt Lake City stood at the southeastern corner of the block adjoining the Temple block, and designated on the map as block 8. The largest building, occupying the corner, was called the Beehive House; connected with this was a smaller building in which were Young's private offices, the tithing office, etc; and next to this was a building partly of stone, called the Lion House, taking its name from the figure of a lion sculptured on its front, representing Young's title "The Lion of the Lord." When J. Hyde wrote, seventeen or eighteen of Young's wives dwelt in the Lion House, and the Beehive House became his official residence.* Individual wives were provided for elsewhere. His legal wife lived in what was called the White House, a few hundred yards from his official home. His well-beloved Amelia lived in another house half a block distant; another favorite, just across the street; Emmeline, on the same block; and not far away the latest acquisition to his harem. * The Beehive House is still the official residence of the head of the church, and in it President Snow was living at the time of his death. The office building is still devoted to office uses, and the Lion House now furnishes temporary quarters to the Latter-Day Saints' College. Young's life in his later years was a very orderly one, although he was not methodical in arranging his office hours and attending to his many duties. Rising before eight A.m., he was usually in his office at nine, transacting business with his secretary, and was ready to receive callers at ten. So many were the people who had occasion to see him, and so varied were the matters that could be brought to his attention, that many hours would be devoted to these callers if other engagements did not interfere. Once a year he made a sort of visit of state to all the principal settlements in the territory, accompanied by counsellors, apostles, and Bishops, and sometimes by a favorite wife. Shorter excursions of the same kind were made at other times. Each settlement was expected to give him a formal greeting, and this sometimes took the form of a procession with banners, such as might have been prepared for a conquering hero. CHAPTER XXIII. -- SOCIAL ASPECTS OF POLYGAMY There was something compulsory about all phases of life in Utah during Brigham Young's regime--the form of employment for the men, the domestic regulations of the women, the church duties each should perform, and even the location in the territory which they should call their home. Not only did large numbers of the foreign immigrants find themselves in debt to the church on their arrival, and become compelled in this way to labor on the "public works" as they might be ordered, but the skilled mechanics who brought their tools with them in most cases found on their arrival that existence in Utah meant a contest with the soil for food. Even when a mechanic obtained employment at his trade it was in the ruder branches. Mormon authorities have always tried to show that Americans have predominated in their community. Tullidge classes the population in this order: Americans, English, Scandinavian (these claim one-fifth of the Mormon population of Utah), Scotch, Welsh, Germans, and a few Irish, French, Italians, and Swiss. The combination of new-comers and the emigrants from Nauvoo made a rude society of fanatics,* before whom there was held out enough prospect of gain in land values (scarcely one of the immigrants had ever been a landowner) to overcome a good deal of the discontent natural to their mode of life, and who, in religious matters, were held in control by a priesthood, against whom they could not rebel without endangering that hope of heaven which had induced them to journey across the ocean. There are roughness and lawlessness in all frontier settlements, but this Mormon community differed from all other gatherings of new population in the American West. It did not migrate of its own accord, attracted by a fertile soil or precious ores; it was induced to migrate, not without misrepresentation concerning material prospects, it is true, but mainly because of the hope that by doing so it would share in the blessings and protection of a Zion. The gambling hell and the dance hall, which form principal features of frontier mining settlements, were wanting in Salt Lake City, and the absence of the brothel was pointed to as evidence of the moral effect of polygamy. * "I have discovered thus early (1852) that little deference is paid to women. Repeatedly, in my long walk to our boarding house, I was obliged to retreat back from the [street] crossing places and stand on one side for men to cross over. There are said to be a great many of the lower order of English here, and this rudeness, so unusual with our countrymen, may proceed from them."--Mrs. Ferris. "Life among the Mormons." The system of plural marriages left its impress all over the home life of the territory. Many of the Mormon leaders, as we have seen, had more wives than one when they made their first trip across the plains, and the practice of polygamy, while denied on occasion, was not concealed from the time the settlement was made in the valley to the date of its public proclamation. In the early days, a man with more than one wife provided for them according to his means. Young began with quarters better than the average, but modest in their way, and finally occupied the big buildings which cost him many thousands of dollars. If a man with several wives had the means to do so, he would build a long, low dwelling, with an outside door for each wife, and thus house all under the same roof in a sort of separate barracks. When Gunnison wrote, in 1852, there were many instances in which more than one wife shared the same house when it contained only one apartment, but he said: "It is usual to board out the extra ones, who most frequently pay their own way by sewing, and other female employments." Mrs. Ferris wrote: "The mass of the dwellings are small, low, and hutlike. Some of them literally swarmed with women and children, and had an aspect of extreme want of neatness.... One family, in which there were two wives, was living in a small hut--three children very sick [with scarlet fever]--two beds and a cook-stove in the same room, creating the air of a pest-house."* * "Life among the Mormons," pp. 111, 145. Hyde, describing the city in 1857, thus enumerated the home accommodations of some of the leaders:--"A very pretty house on the east side was occupied by the late J. M. Grant and his five wives. A large barrack-like house on the corner is tenanted by Ezra T. Benson and his four ladies. A large but mean-looking house to the west was inhabited by the late Parley P. Pratt and his nine wives. In that long, dirty row of single rooms, half hidden by a very beautiful orchard and garden, lived Dr. Richard and his eleven wives. Wilford Woodruff and five wives reside in another large house still further west. O. Pratt and some four or five wives occupy an adjacent building. Looking toward the north, we espy a whole block covered with houses, barns, gardens, and orchards. In these dwell H. C. Kimball and his eighteen or twenty wives, their families and dependents."* * "Mormonism," p. 34. The number of wives of the church leaders decreased in later years. Beadle, giving the number of wives "supposed to appertain to each" in 1882, credits President Taylor with four (three having died), and the Apostles with an average of three each, Erastus Snow having five, and four others only two each. Horace Greeley, prejudiced as he was in favor of the Mormons when he visited Salt Lake City in 1859, was forced to observe:--"The degradation (or, if you please, the restriction) of woman to the single office of childbearing and its accessories is an inevitable consequence of the system here paramount. I have not observed a sign in the streets, an advertisement in the journals, of this Mormon metropolis, whereby a woman proposes to do anything whatever. No Mormon has ever cited to me his wife's or any woman's opinion on any subject; no Mormon woman has been introduced or spoken to me; and, though I have been asked to visit Mormons in their houses, no one has spoken of his wife (or wives) desiring to see me, or his desiring me to make her (or their) acquaintance, or voluntarily indicated the existence of such a being or beings."* * "Overland journey," p. 217. Woman's natural jealousy, and the suffering that a loving wife would endure when called upon to share her husband's affection and her home with other women, would seem to form a sort of natural check to polygamous marriages. But in Utah this check was overcome both by the absolute power of the priesthood over their flock, and by the adroit device of making polygamy not merely permissive, but essential to eternal salvation. That the many wives of even so exalted a prophet as Brigham Young could become rebellious is shown by the language employed by him in his discourse of September 21, 1856, of which the following will suffice as a specimen:--"Men will say, 'My wife, though a most excellent woman, has not seen a happy day since I took my second wife; no, not a happy day for a year.'... I wish my women to understand that what I am going to say is for them, as well as all others, and I want those who are here to tell their sisters, yes, all the women in this community, and then write it back to the states, and do as you please with it. I am going to give you from this time till the 6th day of October next for reflection, that you may determine whether you wish to stay with your husbands or not, and then I am going to set every woman at liberty, and say to them, 'Now go your way, my women with the rest; go your way.' And my wives have got to do one of two things; either round up their shoulders to endure the afflictions of this world, and live their religion, or they may leave, for I will not have them about me. I will go into heaven alone, rather than have scratching and fighting all around me. I will set all at liberty. What, first wife too?' Yes, I will liberate you all. I know what my women will say; they will say, 'You can have as many women as you please, Brigham.' But I want to go somewhere and do something to get rid of the whiners... . Sisters, I am not joking."* * Journal of Discourses, Vol. IV, p. 55. Grant, on the same day, in connection with his presentation of the doctrine of blood atonement, declared that there was "scarcely a mother in Israel" who would not, if they could, "break asunder the cable of the Church in Christ; and they talk it to their husbands, to their daughters, and to their neighbors, and say that they have not seen a week's happiness since they became acquainted with that law, or since their husbands took a second wife."* The coarse and plain-spoken H. C. Kimball, in a discourse in the Tabernacle, November 9, 1856, thus defined the duty of polygamous wives, "It is the duty of a woman to be obedient to her husband, and, unless she is, I would not give a damn for all her queenly right or authority, nor for her either, if she will quarrel and lie about the work of God and the principles of plurality."** * Ibid, P. 52. ** Deseret News, Vol. VI, p. 291. Gentile observers were amazed, in the earlier days of Utah, to see to what lengths the fanatical teachings of the church officers would be accepted by women. Thus Mrs. Ferris found that the explanation of the willingness of many young women in Utah to be married to venerable church officers, who already had harems, was their belief that they could only be "saved" if married or sealed to a faithful Saint, and that an older man was less likely to apostatize, and so carry his wives to perdition with him, than a young one; therefore "it became an object with these silly fools to get into the harems of the priests and elders." If this advantage of the church officers in the selection of new wives did not avail, other means were employed,*as in the notorious San Pete case. The officers remaining at home did not hesitate to insist on a fair division of the spoils (that is, the marriageable immigrants), as is shown by the following remarks of Heber C. Kimball to some missionaries about starting out: "Let truth and righteousness be your motto, and don't go into the world for anything but to preach the Gospel, build up the Kingdom of God, and gather the sheep into the fold. You are sent out as shepherds to gather the sheep together; and remember that they are not your sheep; they belong to Him that sends you. Then don't make a choice of any of those sheep; don't make selections before they are brought home and put into the fold. You understand that. Amen." Mr. Ferris thus described the use of his priestly power made by Wilford Woodruff, who, as head of the church in later years, gave out the advice about abandoning polygamy: "Woodruff has a regular system of changing his harem. He takes in one or more young girls, and so manages, after he tires of them, that they are glad to ask for a divorce, after which he beats the bush for recruits. He took a fresh one, about fourteen years old, in March, 1853, and will probably get rid of her in the course of the ensuing summer." ** * Conan Doyle's story, "A Study in scarlet," is founded on the use of this power. ** "Utah and the Mormons," p. 255. Mrs. Waite thus relates a conversation she had with a Mormon wife about her husband going into polygamy:--"'Oh, it is hard,' she said, 'very hard; but no matter, we must bear it. It is a correct principle, and there is no salvation without it. We had one [wife] but it was so hard, both for my husband and myself, that we could not endure it, and she left us at the end of seven months. She had been with us as a servant several months, and was a good girl; but as soon as she was made a wife she became insolent, and told me she had as good a right to the house and things as I had, and you know that didn't suit me well. But,' continued she, 'I wish we had kept her, and I had borne everything, for we have GOT TO HAVE ONE, and don't you think it would be pleasanter to have one you had known than a stranger?'"* * "The Mormon Prophet," p. 260. Many accounts of the feeling of first wives regarding polygamy may be found in this book and in Mrs. Stenhouse's "Tell it All." The voice which the first wife had in the matter was defined in the Seer (Vol. I, p. 41). If she objected, she could state her objection to President Young, who, if he found the reason sufficient, could forbid the marriage; but if he considered that her reason was not good, then the marriage could take place, and "he [the husband] will be justified, and she will be condemned, because she did not give them unto him as Sarah gave Hagar to Abraham, and as Rachel and Leah gave Bilhah and Zilpah to their husband, Jacob." Young's dictatorship in the choice of wives was equally absolute. "No man in Utah," said the Seer (Vol. I, p. 31), "who already has a wife, and who may desire to obtain another, has any right to make any proposition of marriage to a lady until he has consulted the President of the whole church, and through him obtained a revelation from God as to whether it would be pleasing in His sight." The authority of the priesthood was always exerted to compel at least every prominent member of the church to take more wives than one. "For a man to be confined to one woman is a small business," said Kimball in the Tabernacle, on April 4, 1857. This influence coerced Stenhouse to take as his second wife a fourteen-year-old daughter of Parley P. Pratt, although he loved his legal wife, and she had told him that she would not live with him if he married again, and although his intimate friend, Superintendent Cooke, of the Overland Stage Company, to save him, threatened to prosecute him under the law against bigamy if he yielded.* Another illustration, given by Mrs. Waite, may be cited. Kimball, calling on a Prussian immigrant named Taussig one day, asked him how he was doing and how many wives he had, and on being told that he had two, replied, "That is not enough. You must take a couple more. I'll send them to you." The narrative continues:-- * When Mr. and Mrs. Stenhouse left the church at the time of the "New Movement" their daughter, who was a polygamous wife of Brigham Young's son, decided with the church and refused even to speak with her parents. "On the following evening, when the brother returned home, he found two women sitting there. His first wife said, 'Brother Taussig' (all the women call their husbands brother), 'these are the Sisters Pratt.' They were two widows of Parley P. Pratt. One of the ladies, Sarah, then said, 'Brother Taussig, Brother Kimball told us to call on you, and you know what for.' 'Yes, ladies,' replied Brother Taussig, 'but it is a very hard task for me to marry two' The other remarked, 'Brother Kimball told us you were doing a very good business and could support more women.' Sarah then took up the conversation, 'Well, Brother Taussig, I want to get married anyhow.' The good brother replied, 'Well, ladies, I will see what I can do and let you know."* * "The Mormon Prophet," p. 258. Brother Taussig compromised the matter with the Bishop of his ward by marrying Sarah, but she did not like her new home, and he was allowed to divorce her on payment of $10 to Brigham Young! Each polygamous family was, of course, governed in accordance with the character of its head: a kind man would treat all his wives kindly, however decided a preference he might show for one; and under a brute all would be unhappy. Young, in his earlier days at Salt Lake City, used to assemble all his family for prayers, and have a kind word for each of the women, and all ate at a common table after his permanent residences were built. "Brigham's wives," says Hyde, "although poorly clothed and hard worked, are still very infatuated with their system, very devout in their religion, very devoted to their children. They content themselves with his kindness as they cannot obtain his love."* He kept no servants, the wives performing all the household work, and one of them acting as teacher to her own and the others' children. As the excuse for marriage with the Mormons is childbearing, the older wives were practically discarded, taking the place of examples of piety and of spiritual advisers. * "Mormonism," p. 164. ** How far this doctrine was not observed may be noted in the following remarks of H. C. Kimball in the Tabernacle, on February 1, 1857: "They [his wives] have got to live their religion, serve their God, and do right as well as myself. Suppose that I lose the whole of them before I go into the spiritual world, but that I have been a good, faithful man all the days of my life, and lived my religion, and had favor with God, and was kind to them, do you think I will be destitute there? No. The Lord says there are more there than there are here. They have been increasing there; they increase there a great deal faster than they do here, because there is no obstruction. They do not call upon the doctors to kill their offspring. In this world very many of the doctors are studying to diminish the human race. In the spiritual world... we will go to Brother Joseph... and he will say to us, 'Come along, my boys, we will give you a good suit of clothes. Where are your wives?' 'They are back yonder; they would not follow us.' 'Never mind,' says Joseph, 'here are thousands; have all you want.'"--Journal of Discourses, Vol. IV, p. 209. A summing up of the many-sided evils of polygamy was thus presented by President Cleveland in his first annual message:--"The strength, the perpetuity, and the destiny of the nation rests upon our homes, established by the law of God, guarded by parental care, regulated by parental authority, and sanctified by parental love. These are not the homes of polygamy. "The mothers of our land, who rule the nation as they mould the characters and guide the actions of their sons, live according to God's holy ordinances, and each, secure and happy in the exclusive love of the father of her children, sheds the warm light of true womanhood, unperverted and unpolluted, upon all within her pure and wholesome family circle. These are not the cheerless, crushed, and unwomanly mothers of polygamy. "The fathers of our families are the best citizens of the Republic. Wife and children are the sources of patriotism, and conjugal and parental affection beget devotion to the country. The man who, undefiled with plural marriage, is surrounded in his single home with his wife and children, has a status in the country which inspires him with respect for its laws and courage for its defence. These are not the fathers of polygamous families." CHAPTER XXIV. -- THE FIGHT AGAINST POLYGAMY--STATEHOOD The first measure "to punish and prevent the practice of polygamy in the Territories of the United States" was introduced in the House of Representatives by Mr. Morrill of Vermont (Bill No. 7) at the first session of the 36th Congress, on February 15, 1860. It contained clauses annulling some of the acts of the territorial legislature of Utah, including the one incorporating the Church of Jesus Christ of Latter-Day Saints. This bill was reported by the Judiciary Committee on March 14, the committee declaring that "no argument was deemed necessary to prove that an act could be regarded as criminal which is so treated by the universal concurrence of the Christian and civilized world," and characterizing the church incorporation act as granting "such monstrous powers and arrogant assumptions as are at war with the genius of our government." The bill passed the House on April 5, by a vote of 149 to 60, was favorably reported to the Senate by Mr. Bayard from the Judiciary Committee on June 13, but did not pass that House. Mr. Morrill introduced his bill by unanimous consent in the next Congress (on April 8, 1862), and it was passed by the House on April 28. Mr. Bayard, from the judiciary Committee, reported it back to the Senate on June 3 with amendments. He explained that the House Bill punished not only polygamous marriages, but cohabitation without marriage. The committee recommended limiting the punishment to bigamy--a fine not to exceed $500 and imprisonment for not more than five years. Another amendment limited the amount of real estate which a church corporation could hold in the territories to $50,000. The bill passed the Senate with the negative votes of only the two California senators, and the House accepted the amendments. Lincoln signed it. Nothing practical was accomplished by this legislation, In 1867 George A. Smith and John Taylor, the presiding officers of the Utah legislature, petitioned Congress to repeal this act, setting forth as one reason that "the judiciary of this territory has not, up to the present time, tried any case under said law, though repeatedly urged to do so by those who have been anxious to test its constitutionality." The House Judiciary Committee reported that this was a practical request for the sanctioning of polygamy, and said: "Your committee has not been able to ascertain the reason why this law has not been enforced. The humiliating fact is, however, apparent that the law is at present practically a dead letter in the Territory of Utah, and that the gravest necessity exists for its enforcement; and, in the opinion of the committee, if it be through the fault or neglect of the judiciary of that territory that the laws are not enforced, the judges should be removed without delay; and that, if the failure to execute the law arises from other causes, it becomes the duty of the President of the United States to see that the law is faithfully executed."* * House Report No. 27, 2nd Session, 39th Congress. In June, 1866, Senator Benjamin Wade of Ohio obtained unanimous consent to introduce a bill enacting radical legislation concerning such marriages as were performed and sanctioned by the Mormon church, but it did not pass. Senator Cragin of New Hampshire soon introduced a similar bill, but it, too failed to become a law. In 1869, in the first Congress that met under President Grant, Mr. Cullom of Illinois introduced in the House the bill aimed at polygamy that was designated by his name. This bill was the practical starting-point of the anti-polygamous legislation subsequently enacted, as over it was aroused the feeling--in its behalf in the East and against it in Utah--that resulted in practical legislation. Delegate Hooper made the leading speech against it, summing up his objections as follows:-- "(1) That under our constitution we are entitled to be protected in the full and free enjoyment of our religious faith. "(2) That our views of the marriage relation are an essential portion of our religious faith. "(3) That, in conceding the cognizance of the marriage relation as within the province of church regulations, we are practically in accord with all other Christian denominations. "(4) That in our view of the marriage relation as a part of our religious belief we are entitled to immunity from persecution under the constitution, if such views are sincerely held; that, if such views are erroneous, their eradication must be by argument and not by force." The bill, greatly amended, passed the House on March 23, 1870, by a vote of 94 to 32. The news of this action caused perhaps the greatest excitement ever known in Utah. There was no intention on the part of the Mormons to make any compromise on the question, and they set out to defeat the bill outright in the Senate. Meetings of Mormon women were gotten up in all parts of the territory, in which they asserted their devotion to the doctrine. The "Reformers," including Stenhouse, Harrison, Tullidge, and others, and merchants like Walker Brothers, Colonel Kahn, and T. Marshall, joined in a call for a mass-meeting at which all expressed disapproval of some of its provisions, like the one requiring men already having polygamous wives to break up their families. Mr. Godbe went to Washington while the bill was before the House, and worked hard for its modification. The bill did not pass the Senate, a leading argument against it being the assumed impossibility of convicting polygamists under it with any juries drawn in Utah. The arrest of Brigham Young and others under the act to punish adulterers, and the proceedings against them before Judge McKean in 1871, have been noted. At the same term of the court Thomas Hawkins, an English immigrant, was convicted of the same charge on the evidence of his wife, and sentenced to imprisonment for three years and to pay a fine of $500. In passing sentence, Judge McKean told the prisoner that, if he let him off with a fine, the fine would be paid out of other funds than his own; that he would thus go free, and that "those men who mislead the people would make you and thousands of others believe that God had sent the money to pay the fine; that, by a miracle, you had been rescued from the authorities of the United States." After the passage of the Poland law, in 1874, George Reynolds, Brigham Young's private secretary, was convicted of bigamy under the law of 1862, but was set free by the Supreme Court of the territory on the ground of illegality in the drawing of the grand jury. In the following year he was again convicted, and was sentenced to imprisonment for two years and to pay a fine of $500. The case was appealed to the United States Supreme Court, which rendered its decision in October, 1878, unanimously sustaining the conviction, except that Justice Field objected to the admission of one witness's testimony. In its decision the court stated the question raised to be "whether religious belief can be accepted as a justification for an overt act made criminal by the law of the land." Next came a discussion of views of religious freedom, as bearing on the meaning of "religion" in the federal constitution, leading up to the conclusion that "Congress was deprived of all legislative power over mere opinion, but was left free to reach actions which were in violation of social duties, or subversive of good order." The court then traced the view of polygamy in England and the United States from the time when it was made a capital offence in England (as it was in Virginia in 1788), declaring that, "in the face of all this evidence, it is impossible to believe that the constitutional guaranty of religious freedom was intended to prohibit legislation in respect to this most important feature of social life." The opinion continued as follows:--"In our opinion, the statute immediately under consideration is within the legislative power of Congress. It is constitutional and valid as prescribing a rule of action for all those residing in the Territories, and in places over which the United States has exclusive control. This being so, the only question which remains is, whether those who make polygamy a part of their religion are excepted from the operation of the statute. If they are, then those who do not make polygamy a part of their religious belief may be found guilty and punished, while those who do, must be acquitted and go free. This would be introducing a new element into criminal law. Laws are made for the government of actions, and, while they cannot interfere with mere religious belief and opinions, they may with practices. Suppose one believed that human sacrifices were a necessary part of religious worship, would it be seriously contended that the civil government under which he lived could not interfere to prevent a sacrifice? Or, if a wife religiously believed it was her duty to burn herself on the funeral pile of her dead husband, would it be beyond the power of the civil government to prevent her carrying her belief into practice? "So here, as a law of the organization of society under the exclusive dominion of the United States, it is provided that plural marriages shall not be allowed. Can a man excuse his practices to the contrary because of his religious belief? To permit this would be to make the professed doctrines of religious belief superior to the law of the land, and in effect to permit every citizen to become a law unto himself. Government could exist only in name under such circumstances. "A criminal intent is generally an element of crime, but every man is presumed to intend the necessary and legitimate consequences of what he knowingly does. Here the accused knew he had been once married, and that his first wife was living. He also knew that his second marriage was forbidden by law. When, therefore, he married the second time, he is presumed to have intended to break the law, and the breaking of the law is the crime. Every act necessary to constitute the crime was knowingly done, and the crime was therefore knowingly committed.* * United States Reports, Otto, Vol. III, p. 162. P. T. Van Zile of Michigan, who became district attorney of the territory in 1878, tried John Miles, a polygamist, for bigamy, in 1879, and he was convicted, the prosecutor taking advantage of the fact that the territorial legislature had practically adopted the California code, which allowed challenges of jurors for actual bias. The principal incident of this trial was the summoning of "General" Wells, then a counsellor of the church, as a witness, and his refusal to describe the dress worn during the ceremonies in the Endowment House, and the ceremonies themselves. He gave as his excuse, "because I am under moral and sacred obligations to not answer, and it is interwoven in my character never to betray a friend, a brother, my country, my God, or my religion." He was sentenced to pay a fine, of $100, and to two days' imprisonment. On his release, the City Council met him at the prison door and escorted him home, accompanied by bands of music and a procession made up of the benevolent, fire, and other organizations, and delegations from every ward. Governor Emery, in his message to the territorial legislature of 1878, spoke as plainly about polygamy as any of his predecessors, saying that it was a grave crime, even if the law against it was a dead letter, and characterizing it as an evil endangering the peace of society. There was a lull in the agitation against polygamy in Congress for some years after the contest over the Cullom Bill. In 1878 a mass-meeting of women of Salt Lake City opposed to polygamy was held there, and an address "to Mrs. Rutherford B. Hayes and the women of the United States," and a petition to Congress, were adopted, and a committee was appointed to distribute the petition throughout the country for signatures. The address set forth that there had been more polygamous marriages in the last year than ever before in the history of the Mormon church; that Endowment Houses, under the name of temples, and costing millions, were being erected in different parts of the territory, in which the members were "sealed and bound by oaths so strong that even apostates will not reveal them"; that the Mormons had the balance of power in two territories, and were plotting to extend it; and asking Congress "to arrest the further progress of this evil." President Hayes, in his annual message in December, 1879, spoke of the recent decision of the United States Supreme Court, and said that there was no reason for longer delay in the enforcement of the law, urging "more comprehensive and searching methods" of punishing and preventing polygamy if they were necessary. He returned to the subject in his message in 1880, saying: "Polygamy can only be suppressed by taking away the political power of the sect which encourages and sustains it.. .. I recommend that Congress provide for the government of Utah by a Governor and judges, or Commissioners, appointed by the President and confirmed by the Senate, (or) that the right to vote, hold office, or sit on juries in the Territory of Utah be confined to those who neither practise nor uphold polygamy." President Garfield took up the subject in his inaugural address on March 4, 1881. "The Mormon church," he said, "not only offends the moral sense of mankind by sanctioning polygamy, but prevents the administration of justice through ordinary instrumentalities of law." He expressed the opinion that Congress should prohibit polygamy, and not allow "any ecclesiastical organization to usurp in the smallest degree the functions and power, of the national government." President Arthur, in his message in December, 1881, referred to the difficulty of securing convictions of persons accused of polygamy--"this odious crime, so revolting to the moral and religious sense of Christendom"--and recommended legislation. In the spirit of these recommendations, Senator Edmunds introduced in the Senate, on December 12, 1881, a comprehensive measure amending the antipolygamy law of 1862, which, amended during the course of the debate, was passed in the Senate on February 12, 1882, without a roll-call,*and in the House on March 13, by a vote of 199 to 42, and was approved by the President on March 22. This is what is known as the Edmunds law--the first really serious blow struck by Congress against polygamy. * Speeches against the bill were made in the Senate by Brown, Call, Lamar, Morgan, Pendleton, and Vest. It provided, in brief, that, in the territories, any person who, having a husband or wife living, marries another, or marries more than one woman on the same day, shall be punished by a fine of not more than $500, and by imprisonment, for not more than five years; that a male person cohabiting with more than one woman shall be guilty of a misdemeanor, and be subject to a fine of not more than $300 or to six months' imprisonment, or both; that in any prosecution for bigamy, polygamy, or unlawful cohabitation, a juror may be challenged if he is or has been living in the practice of either offence, or if he believes it right for a man to have more than one living and undivorced wife at a time, or to cohabit with more than one woman; that the President may have power to grant amnesty to offenders, as described, before the passage of this act; that the issue of so-called Mormon marriages born before January 1, 1883, be legitimated; that no polygamist shall be entitled to vote in any territory, or to hold office under the United States; that the President shall appoint in Utah a board of five persons for the registry of voters, and the reception and counting of votes. To meet the determined opposition to the new law, an amendment (known as the Edmunds-Tucker law) was enacted in 1887. This law, in any prosecution coming under the definition of plural marriages, waived the process of subpoena, on affadavit of sufficient cause, in favor of an attachment; allowed a lawful husband or wife to testify regarding each other; required every marriage certificate in Utah to be signed by the parties and the person performing the ceremony, and filed in court; abolished female suffrage, and gave suffrage only to males of proper age who registered and took an oath, giving the names of their lawful wives, and promised to obey the laws of the United States, and especially the Edmunds law; disqualified as a juror or officeholder any person who had not taken an oath to support the laws of the United States, or who had been convicted under the Edmunds law; gave the President power to appoint the judges of the probate courts;* provided for escheating to the United States for the use of the common schools the property of corporations held in violation of the act in 1862, except buildings held exclusively for the worship of God, the parsonages connected therewith, and burial places; dissolved the corporation called the Perpetual Emigration Company, and forbade the legislature to pass any law to bring persons into the territory; dissolved the corporation known as the Church of Jesus Christ of Latter-Day Saints, and gave the Supreme Court of the territory power to wind up its affairs; and annulled all laws regarding the Nauvoo Legion, and all acts of the territorial legislature. * The first territorial legislature which met after the passage of this law passed an act practically nullifying such appointments of probate judges, but the governor vetoed it. In Beaver County, as soon as the appointment of a probate judge by the President was announced, the Mormon County Court met and reduced his salary to $5 a year. The first members of the Utah commission appointed under the Edmunds law were Alexander Ramsey of Minnesota, A. B. Carleton of Indiana, A. S. Paddock of Nebraska, G. L. Godfrey of Iowa, and J. R. Pettigrew of Arkansas, their appointments being dated June 23, 1882. The officers of the church and the Mormons as a body met the new situation as aggressively as did Brigham Young the approach of United States troops. Their preachers and their newspapers reiterated the divine nature of the "revelation" concerning polygamy and its obligatory character, urging the people to stand by their leaders in opposition to the new laws. The following extracts from "an Epistle from the First Presidency, to the officers and members of the church," dated October 6, 1885, will sufficiently illustrate the attitude of the church organization:--"The war is openly and undisguisedly made upon our religion. To induce men to repudiate that, to violate its precepts, and break its solemn covenants, every encouragement is given. The man who agrees to discard his wife or wives, and to trample upon the most sacred obligations which human beings can enter into, escapes imprisonment, and is applauded: while the man who will not make this compact of dishonor, who will not admit that his past life has been a fraud and a lie, who will not say to the world, 'I intended to deceive my God, my brethren, and my wives by making covenants I did not expect to keep,' is, beside being punished to the full extent of the law, compelled to endure the reproaches, taunts, and insults of a brutal judge.... "We did not reveal celestial marriage. We cannot withdraw or renounce it, God revealed it, and he has promised to maintain it and to bless those who obey it. Whatever fate, then, may threaten us, there is but one course for men of God to take; that is, to keep inviolate the holy covenants they have made in the presence of God and angels. For the remainder, whether it be life or death, freedom or imprisonment, prosperity or adversity, we must trust in God. We may say, however, if any man or woman expects to enter into the celestial kingdom of our God without making sacrifices and without being tested to the very uttermost, they have not understood the Gospel.... "Upward of forty years ago the Lord revealed to his church the principle of celestial marriage. The idea of marrying more wives than one was as naturally abhorrent to the leading men and women of the church, at that day, as it could be to any people. They shrank with dread from the bare thought of entering into such relationship. But the command of God was before them in language which no faithful soul dare disobey, 'For, behold, I reveal unto you a new and everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant, and be permitted to enter into my glory.'... Who would suppose that any man, in this land of religious liberty, would presume to say to his fellow-man that he had no right to take such steps as he thought necessary to escape damnation? Or that Congress would enact a law which would present the alternative to religious believers of being consigned to a penitentiary if they should attempt to obey a law of God which would deliver them from damnation?" There was a characteristic effort to evade the law as regards political rights. The People's Party (Mormon), to get around the provision concerning the test oath for voters, issued an address to them which said: "The questions that intending voters need therefore ask themselves are these: Are we guilty of the crimes of said act; or have we THE PRESENT INTENTION of committing these crimes, or of aiding, abetting, causing or advising any other person to commit them. Male citizens who can answer these questions in the negative can qualify under the laws as voters or office-holders." Two events in 1885 were the cause of so much feeling that United States troops were held in readiness for transportation to Utah. The first of these was the placing of the United States flag at half mast in Salt Lake City, on July 4, over the city hall, county court-house, theatre, cooperative store, Deseret News office, tithing office, and President Taylor's residence, to show the Mormon opinion that the Edmunds law had destroyed liberty. When a committee of non-Mormon citizens called at the city hall for an explanation of this display, the city marshal said that it was "a whim of his," and the mayor ordered the flag raised to its proper place. In November of that year a Mormon night watchman named McMurrin was shot and severely wounded by a United States deputy marshal named Collin. This caused great feeling, and there were rumors that the Mormons threatened to lynch Collin, that armed men had assembled to take him out of the officers' hands, and that the Mormons of the territory were arming themselves, and were ready at a moment's notice to march into Salt Lake City. Federal troops were held in readiness at Eastern points, but they were not used. The Salt Lake City Council, on December 8, made a report denying the truth of the disquieting rumors, and declaring that "at no time in the history of this city have the lives and property of its non-Mormon inhabitants been more secure than now." The records of the courts in Utah show that the Mormons stood ready to obey the teachings of the church at any cost. Prosecutions under the Edmunds law began in 1884, and the convictions for polygamy or unlawful cohabitation (mostly the latter) were as follows in the years named: 3 in 1884, 39 in 1885, 112 in 1886, 214 in 1887, and 100 in 1888, with 48 in Idaho during the same period. Leading men in the church went into hiding--"under ground," as it was called--or fled from the territory. As to the actual continuance of polygamous marriages, the evidence was contradictory. A special report of the Utah Commission in 1884 expressed the opinion that there had been a decided decrease in their number in the cities, and very little decrease in the rural districts. Their regular report for that year estimated the number of males and females who had entered into that relation at 459. The report for 1888 stated that the registration officers gave the names of 29 females who, they had good reason to believe, had contracted polygamous marriages since the lists were closed in June, 1887. As late as 1889 Hans Jespersen was arrested for unlawful cohabitation. As his plural marriage was understood to be a recent one, the case attracted wide attention, since it was expected to prove the insincerity of the church in making the protest against the Edmunds law principally on the ground that it broke up existing families. Jespersen pleaded guilty of adultery and polygamy, and was sentenced to imprisonment for eight years. In making his plea he said that he was married at the Endowment House in Salt Lake City, that he and his wife were the only persons there, and that he did not know who married them. His wife testified that she "heard a voice pronounce them man and wife, but didn't see any one nor who spoke." * Such were some of the methods adopted by the church to set at naught the law. * Report of the Utah Commission for 1890, p. 23. But along with this firm attitude, influences were at work looking to a change of policy. During the first year of the enforcement of the law it was on many sides declared a failure, the aggressive attitude of the church, and the willingness of its leaders to accept imprisonment, hiding, or exile, being regarded by many persons in the East as proof that the real remedy for the Utah situation was yet to be discovered. The Utah Commission, in their earlier reports, combated this idea, and pointed out that the young men in the church would grow restive as they saw all the offices out of their reach unless they took the test oath, and that they "would present an anomaly in human nature if they should fail to be strongly influenced against going into a relation which thus subjects them to political ostracism, and fixes on them the stigma of moral turpitude." How wide this influence was is seen in the political statistics of the times. When the Utah Commission entered on their duties in August, 1882, almost every office in the territory was held by a polygamist. By April, 1884, about 12,000 voters, male and female, had been disfranchised by the act, and of the 1351 elective officers in the territory not one was a polygamist, and not one of the municipal officers of Salt Lake City then in office had ever been "in polygamy." The church leaders at first tried to meet this influence in two ways, by open rebuke of all Saints who showed a disposition to obey the new laws, and by special honors to those who took their punishment. Thus, the Deseret News told the brethren that they could not promise to obey the anti-polygamy laws without violating obligations that bound them to time and eternity; and when John Sharp, a leading member of the church in Salt Lake City, went before the court and announced his intention to obey these laws, he was instantly removed from the office of Bishop of his ward. The restlessness of the flock showed itself in the breaking down of the business barriers set up by the church between Mormons and Gentiles. This subject received a good deal of attention in the minority report signed by two of the commissioners in 1888. They noted the sale of real estate by Mormons to Gentiles against the remonstrances of the church, the organization of a Chamber of Commerce in Salt Lake City in which Mormons and Gentiles worked together, and the union of both elements in the last Fourth of July celebration. In the spring of 1890, at the General Conference held in Salt Lake City, the office of "Prophet, Seer and Revelator and President" of the church, that had remained vacant since the death of John Taylor in 1887, was filled by the election of Wilford Woodruff, a polygamist who had refused to take the test oath, while G. Q. Cannon and Lorenzo Snow, who were disfranchised for the same cause, were made respectively counsellor and president of the Twelve.* Woodruff was born in Connecticut in 1807, became a Mormon in 1832, was several times sent on missions to England, and had gained so much prominence while the church was at Nauvoo that he was the chief dedicator of the Temple there. While there, he signed a certificate stating that he knew of no other system of marriage in the church but the one-wife system then prescribed in the "Book of Doctrine and Covenants." Before the date of his promotion, Woodruff had declared that plural marriages were no longer permitted, and, when he was confronted with evidence to the contrary brought out in court, he denied all knowledge of it, and afterward declared that, in consequence of the evidence presented, he had ordered the Endowment House to be taken down. * Lorenzo Snow was elected president of the church on September 13, 1898, eleven days after the death of President Woodruff, and he held that position until his death which occurred on October 10, 1901. Governor Thomas, in his report for 1890, expressed the opinion that the church, under its system, could in only one way define its position regarding polygamy, and that was by a public declaration by the head of the church, or by action by a conference, and he added, "There is no reason to believe that any earthly power can extort from the church any such declaration." The governor was mistaken, not in measuring the purpose of the church, but in foreseeing all the influences that were now making themselves felt. The revised statutes of Idaho at this time contained a provision (Sec. 509) disfranchising all polygamists and debarring from office all polygamists, and all persons who counselled or encouraged any one to commit polygamy. The constitutionality of this section was argued before the United States Supreme Court, which, on February 3, 1890, decided that it was constitutional. The antipolygamists in Utah saw in this decision a means of attacking the Mormon belief even more aggressively than had been done by means of the Edmunds Bill. An act was drawn (Governor Thomas and ex-Governor West taking it to Washington) providing that no person living in plural or celestial marriage, or teaching the same, or being a member of, or a contributor to, any organization teaching it, or assisting in such a marriage, should be entitled to vote, to serve as a juror, or to hold office, a test oath forming a part of the act. Senator Cullom introduced this bill in the upper House and Mr. Struble of Iowa in the House of Representatives. The House Committee on Territories (the Democrats in the negative) voted to report the bill, amended so as to make it applicable to all the territories. This proposed legislation caused great excitement in Mormondom, and petitions against its passage were hurried to Washington, some of these containing non-Mormon signatures. As a further menace to the position of the church, the United States Supreme Court, on May 19, affirmed the decision of the lower court confiscating the property of the Mormon church, and declaring that church organization to be an organized rebellion; and on June 21, the Senate passed Senator Edmunds's bill disposing of the real estate of the church for the benefit of the school fund.* * After the admission of Utah as a state, Congress passed an act restoring the property to the church. The Mormon authorities now realized that the public sentiment of the country, as expressed in the federal law, had them in its grasp. They must make some concession to this public sentiment, or surrender all their privileges as citizens and the wealth of their church organization. Agents were hurried to Washington to implore the aid of Mr. Blaine in checking the progress of the Cullom Bill, and at home the head of the church made the concession in regard to polygamy which secured the admission of the territory as a state. On September 25, 1890, Woodruff, as President of the church, issued a proclamation addressed "to whom it may concern," which struck out of the NECESSARY beliefs and practices of the Mormon church, the practice of polygamy. This important step was taken, not in the form of a "revelation," but simply as a proclamation or manifesto. It began with a solemn declaration that the allegation of the Utah Commission that plural marriages were still being solemnized was false, and the assertion that "we are not preaching polygamy nor permitting any person to enter into its practice." The closing and important part of the proclamation was as follows:-- "Inasmuch as laws have been enacted by Congress, which laws have been pronounced constitutional by the court of last resort, I hereby declare my intention to submit to these laws, and to use my influence with the members of the church over which I preside to have them do likewise. "There is nothing in my teachings to the church, or in those of my associates, during the time specified, which can be reasonably construed to inculcate or encourage polygamy, and when any elder of the church has used language which appeared to convey any such teachings he has been promptly reproved. "And now I publicly declare that my advice to the Latter-Day Saints is to refrain from contracting any marriage forbidden by the law of the land." On October 6, the General Conference of the church, on motion of Lorenzo Snow, unanimously adopted the following resolution:-- "I move that, recognizing Wilford Woodruff as President of the Church of Jesus Christ of Latter-Day Saints, and the only man on the earth at the present time who holds the keys of the sealing ordinances, we consider him fully authorized, by virtue of his position, to issue the manifesto that has been read in our hearing, and which is dated September 24, 1890, and as a church in general conference assembled we accept his declaration concerning plural marriages as authoritative and binding." This action was reaffirmed by the General Conference of October 6, 1891. Of course the church officers had to make some explanation to the brethren of their change of front. Cannon fell back on the "revelation" of January 19, 1841, which Smith put forth to excuse the failure to establish a Zion in Missouri, namely, that, when their enemies prevent their performing a task assigned by the Almighty, he would accept their effort to do so. He said that "it was on this basis" that President Woodruff had felt justified in issuing the manifesto. Woodruff explained: "It is not wisdom for us to make war upon 65,000,000 people.... The prophet Joseph Smith organized the church; and all that he has promised in this code of revelations the "Book of Doctrine and Covenants" has been fulfilled as fast as time would permit. THAT WHICH IS NOT FULFILLED WILL BE." Cannon did explain that the manifesto was the result of prayer, and Woodruff told the people that he had had a great many visits from the Prophet Joseph since his death, in dreams, and also from Brigham Young, but neither seems to have imparted any very valuable information, Joseph explaining that he was in an immense hurry preparing himself "to go to the earth with the Great Bridegroom when he goes to meet the Bride, the Lamb's wife." Two recent incidents have indicated the restlessness of the Mormon church under the restriction placed upon polygamy. In 1898, the candidate for Representative in Congress, nominated by the Democratic Convention of Utah, was Brigham H. Roberts. It was commonly known in Utah that Roberts was a violator of the Edmunds law. A Mormon elder, writing from Brigham, Utah, in February, 1899, while Roberts's case was under consideration at Washington, said, "Many prominent Mormons foresaw the storm that was now raging, and deprecated Mr. Roberts's nomination and election."* This statement proves both the notoriety of Roberts's offence, and the connivance of the church in his nomination, because no Mormon can be nominated to an office in Utah when the church authorities order otherwise. When Roberts presented himself to be sworn in, in December, 1899, his case was referred to a special committee of nine members. The report of seven members of this committee found that Roberts married his first wife about the year 1878; that about 1885 he married a plural wife, who had since born him six children, the last two twins, born on August 11, 1897; that some years later he married a second plural wife, and that he had been living with all three till the time of his election; "that these facts were generally known in Utah, publicly charged against him during his campaign for election, and were not denied by him." Roberts refused to take the stand before the committee, and demurred to its jurisdiction on the ground that the hearing was an attempt to try him for a crime without an indictment and jury trial, and to deprive him of vested rights in the emoluments of the office to which he was elected, and that, if the crime alleged was proved, it would not constitute a sufficient cause to deprive him of his seat, because polygamy is not enumerated in the constitution as a disqualification for the office of member of Congress. The majority report recommended that his seat be declared vacant. Two members of the committee reported that his offence afforded constitutional ground for expulsion, but not for exclusion from the House, and recommended that he be sworn in and immediately expelled. The resolution presented by the majority was adopted by the House by a vote of 268 to 50.** * New York Evening Post, February 20, 1899. ** Roberts was tried in the district court in Salt Lake City, on April 30, 1900, on the charge of unlawful cohabitation. The case was submitted to the jury of eight men, without testimony, on an agreed statement of facts, and the jury disagreed, standing six for conviction and two for acquittal. The second incident referred to was the passage by the Utah legislature in March, 1901, of a bill containing this provision: "No prosecution for adultery shall be commenced except on complaint of the husband or wife or relative of the accused with the first degree of consanguinity, or of the person with whom the unlawful act is alleged to have been committed, or of the father or mother of said person; and no prosecution for unlawful cohabitation shall be commenced except on complaint of the wife, or alleged plural wife of the accused; but this provision shall not apply to prosecutions under section 4208 of the Revised Statutes, 1898, defining and punishing polygamous marriages." This bill passed the Utah senate by a vote of 11 to 7, and the house by a vote of 174 to 25. The excuse offered for it by the senator who introduced it was that it would "take away from certain agitators the opportunity to arouse periodic furors against the Mormons"; that more than half of the persons who had been polygamists had died or dissolved their polygamous relations, and that no good service could be subserved by prosecuting the remainder. This law aroused a protest throughout the country, and again the Mormon church saw that it had made a mistake, and on the 14th of March Governor H. M. Wells vetoed the bill, on grounds that may be summarized as declaring that the law would do the Mormons more harm than good. The most significant part of his message, as indicating what the Mormon authorities most dread, is contained in the following sentence: "I have every reason to believe its enactment would be the signal for a general demand upon the national Congress for a constitutional amendment directed solely against certain conditions here, a demand which, under the circumstances, would assuredly be complied with." The admission of Utah as a state followed naturally the promulgation by the Mormon church of a policy which was accepted by the non-Mormons as putting a practical end to the practice of polygamy. For the seventh time, in 1887, the Mormons had adopted a state constitution, the one ratified in that year providing that "bigamy and polygamy, being considered incompatible with 'a republican form of government,' each of them is hereby forbidden and declared a misdemeanor." The non-Mormons attacked the sincerity of this declaration, among other things pointing out the advice of the Church organ, while the constitution was before the people, that they be "as wise as serpents and as harmless as doves." Congress again refused admission. On January 4, 1893, President Harrison issued a proclamation granting amnesty and pardon to all persons liable to the penalty of the Edmunds law "who have, since November 1, 1890, abstained from such unlawful cohabitation," but on condition that they should in future obey the laws of the United States. Until the time of Woodruff's manifesto there had been in Utah only two political parties, the People's, as the Mormon organization had always been known, and the Liberal (anti-Mormon). On June 10, 1894, the People's Territorial Central Committee adopted resolutions reciting the organization of the Republicans and Democrats of the territory, declaring that the dissensions of the past should be left behind and that the People's party should dissolve. The Republican Territorial Committee a few days later voted that a division of the people on national party lines would result only in statehood controlled by the Mormon theocracy. The Democratic committee eight days later took a directly contrary view. At the territorial election in the following August the Democrats won, the vote standing: Democratic, 14,116; Liberal, 7386; Republican, 6613. It would have been contrary to all political precedent if the Republicans had maintained their attitude after the Democrats had expressed their willingness to receive Mormon allies. Accordingly, in September, 1891, we find the Republicans adopting a declaration that it would be wise and patriotic to accept the changes that had occurred, and denying that statehood was involved in a division of the people on national party lines. All parties in the territory now seemed to be manoeuvring for position. The Morman newspaper organs expressed complete indifference about securing statehood. In Congress Mr. Caine, the Utah Delegate, introduced what was known as the "Home Rule Bill," taking the control of territorial affairs from the governor and commission. This was known as a Democratic measure, and great pressure was brought to bear on Republican leaders at Washington to show them that Utah as a state would in all probability add to the strength of the Republican column. When, at the first session of the 53d Congress, J. L. Rawlins, a Democrat who had succeeded Caine as Delegate, introduced an act to enable the people of Utah to gain admission for the territory as a state, it met with no opposition at home, passed the House of Representatives on December 13, 1893, and the Senate on July 10, 1894 (without a division in either House), and was signed by the President on July 16. The enabling act required the constitutional convention to provide "by ordinance irrevocable without the consent of the United States and the people of that state, that perfect toleration of religious sentiment shall be secured, and that no inhabitant of said state shall ever be molested in person or property on account of his or her mode of religious worship; PROVIDED, that polygamous or plural marriages are forever prohibited." The constitutional convention held under this act met in Salt Lake City on March 4, 1895, and completed its work on May 8, following. In the election of delegates for this convention the Democrats cast about 19,000 votes, the Republicans about 21,000 and the Populists about 6500. Of the 107 delegates chosen, 48 were Democrats and 59 Republicans. The constitution adopted contained the following provisions:-- "Art. 1. Sec. 4. The rights of conscience shall never be infringed. The state shall make no law respecting an establishment of religion or prohibiting the free exercise thereof; no religious test shall be required as a qualification for any office of public trust, or for any vote at any election; nor shall any person be incompetent as a witness or juror on account of religious belief or the absence thereof. There shall be no union of church and state, nor shall any church dominate the state or interfere with its functions. No public money or property shall be appropriated for or applied to any religious worship, exercise, or instruction, or for the support of any ecclesiastical establishment. "Art. 111. The following ordinance shall be irrevocable without the consent of the United States and the people of this state: Perfect toleration of religious sentiment is guaranteed. No inhabitant of this state shall ever be molested in person or property on account of his or her mode of religious worship; but polygamous or plural marriages are forever prohibited." This constitution was submitted to the people on November 5, 1895, and was ratified by a vote of 31,305 to 7687, the Republicans at the same election electing their entire state ticket and a majority of the legislature. On January 4, 1896, President Cleveland issued a proclamation announcing the admission of Utah as a state. The inauguration of the new state officers took place at Salt Lake City two days later. The first governor, Heber M. Wells,* in his inaugural address made this declaration: "Let us learn to resent the absurd attacks that are made from time to time upon our sincerity by ignorant and prejudiced persons outside of Utah, and let us learn to know and respect each other more, and thus cement and intensify the fraternal sentiments now so widespread in our community, to the end that, by a mighty unity of purpose and Christian resolution, we may be able to insure that domestic tranquillity, promote that general welfare, and secure those blessings of liberty to ourselves and our posterity guaranteed by the constitution of the United States." * Son of "General" Wells of the Nauvoo Legion. The vote of Utah since its admission as a state has been cast as follows:-- REPUBLICAN **** DEMOCRAT 1895. Governor 20,833 18,519 1896. President 13,491 64,607 1900. Governor 47,600 44,447 1900. President 47,089 44,949 CHAPTER XXV. -- THE MORMONISM OF TO-DAY An intelligent examination of the present status of the Mormon church can be made only after acquaintance with its past history, and the policy of the men who have given it its present doctrinal and political position. The Mormon power has ever in view objects rather than methods. It always keeps those objects in view, while at times adjusting methods to circumstances, as was the case in its latest treatment of the doctrine of polygamy. The casual visitor, making a tour of observation in Utah, and the would-be student of Mormon policies who satisfies himself with reading their books of doctrine instead of their early history, is certain to acquire little knowledge of the real Mormon character and the practical Mormon ambition, and if he writes on the subject he will contribute nothing more authentic than does Schouler in his "History of the United States" wherein he calls Joseph Smith "a careful organizer," and says that "it was a part of his creed to manage well the material concerns of his people, as they fed their flocks and raised their produce." Brigham Young's constant cry was that all the Mormons asked was to be left alone. Nothing suits the purposes of the heads of the church today better than the decrease of public attention attracted to their organization since the Woodruff manifesto concerning polygamy. In trying to arrive at a reasonable decision concerning their future place in American history, one must constantly bear in mind the arguments which they have to offer to religious enthusiasts, and the political and commercial power which they have already attained and which they are constantly strengthening. The growth of Utah in population since its settlement by the Mormons has been as follows, accepting the figures of the United States census:-- 1850 11,380 1860 40,273 1870 86,786 1880 143,963 1890 207,905 1900 276,749 The census of 1890 (the religious statistics of the census of 1900 are not yet available) shows that, of a total church membership of 128,115 in Utah, the Latter-Day Saints numbered 118,201. What may be called the Mormon political policy embraces these objects: to maintain the dictatorial power of the priesthood over the present church membership; to extend that membership over the adjoining states so as to acquire in the latter, first a balance of power, and later complete political control; to continue the work of proselyting throughout the United States and in foreign lands with a view to increasing the strength of the church at home by the immigration to Utah of the converts. That the power of the Mormon priesthood over their flock has never been more autocratic than it is to-day is the testimony of the best witnesses who may be cited. A natural reason for this may be found in the strength which always comes to a religious sect with age, if it survives the period of its infancy. We have seen that in the early days of the church its members apostatized in scores, intimate acquaintance with Smith and his associates soon disclosing to men of intelligence and property their real objects. But the church membership in and around Utah to-day is made up of the children and the grandchildren of men and women who remained steadfast in their faith. These younger generations are therefore influenced in their belief, not only by such appeals as what is taught to them makes to their reason, but by the fact that these teachings are the teachings which have been accepted by their ancestors. It is, therefore, vastly more difficult to convince a younger Mormon to-day that his belief rests on a system of fraud than it was to enforce a similar argument on the minds of men and women who joined the Saints in Ohio or Illinois. We find, accordingly, that apostasies in Utah are of comparatively rare occurrence; that men of all classes accept orders to go on missions to all parts of the world without question; and that the tithings are paid with greater regularity than they have been since the days of Brigham Young. The extension of the membership of the Mormon church over the states and territories nearest to Utah has been carried on with intelligent zeal. The census of 1890 gives the following comparison of members of Latter-Day Saints churches and of "all bodies" in the states and territories named:-- ******* L.D. SAINTS **** ALL BODIES *** Idaho******* 14,972 **** 24,036 Arizona***** 6,500 **** 26,972 Nevada****** 525 **** 5,877 Wyoming***** 1,336 **** 11,705 Colorado**** 1,762 **** 86,837 New Mexico** 456 **** 105,749 The political influence of the Mormon church in all the states and territories adjacent to Utah is already great, amounting in some instances to practical dictation. It is not necessary that any body of voters should have the actual control of the politics of a state to insure to them the respect of political managers. The control of certain counties will insure to them the subserviency of the local politicians, who will speak a good word for them at the state capital, and the prospect that they will have greater influence in the future will be pressed upon the attention of the powers that be. We have seen how steadily the politicians of California at Washington stood by the Mormons in their earlier days, when they were seeking statehood and opposing any federal control of their affairs. The business reasons which influenced the Californians are a thousand times more effective to-day. The Cooperative Institution has a hold on the Eastern firms from which it buys goods, and every commercial traveller who visits Utah to sell the goods of his employers to Mormon merchants learns that a good word for his customers is always appreciated. The large corporations that are organized under the laws of Utah (and this includes the Union Pacific Railroad Company) are always in some way beholden to the Mormon legislative power. All this sufficiently indicates the measures quietly taken by the Mormon church to guard itself against any further federal interference. The mission work of the Mormon church has always been conducted with zeal and efficiency, and it is so continued to-day. The church authorities in Utah no longer give out definite statistics showing the number of missionaries in the field, and the number of converts brought to Utah from abroad. The number of missionaries at work in October, 1901, was stated to me by church officers at from fourteen hundred to nineteen hundred, the smaller number being insisted upon as correct by those who gave it. As nearly as could be ascertained, about one-half this force is employed in the United States and the rest abroad. The home field most industriously cultivated has been the rural districts of the Southern states, whose ignorant population, ever susceptible to "preaching" of any kind, and quite incapable of answering the Mormon interpretation of the Scriptures, is most easily lead to accept the Mormon views. When such people are offered an opportunity to improve their worldly condition, as they are told they may do in Utah, at the same time that they can save their souls, the bait is a tempting one. The number of missionaries now at work in these Southern states is said to be much smaller than it was two years ago. Meanwhile the work of proselyting in the Eastern Atlantic states has become more active. The Mormons have their headquarters in Brooklyn, New York, and their missionaries make visits in all parts of Greater New York. They leave a great many tracts in private houses, explaining that they will make another call later, and doing so if they receive the least encouragement. They take great pains to reach servant girls with their literature and arguments, and the story has been published* of a Mormon missionary who secured employment as a butler, and made himself so efficient that his employer confided to him the engagement of all the house servants; in time the frequent changes which he made aroused suspicion, and an investigation disclosed the fact that he was a Mormon of good education, who used his position as head servant to perform effective proselyting work. By promise of a husband and a home of her own on her arrival in Utah, this man was said to have induced sixty girls to migrate from New York City to that state since he began his labors. * New York Sun, January 27, 1901. The Mormons estimate the membership of their church throughout the world at a little over 300,000. The numbers of "souls" in the church abroad was thus reported for the year ending December 31, 1899, as published in the Millennial Star:-- Great Britain 4,588 Scandinavia 5,438 Germany 1,198 Switzerland 1,078 Netherlands 1,556 These figures indicate a great falling off in the church constituency in Europe as compared with the year 1851, when the number of Mormons in Great Britain and Ireland was reported at more than thirty thousand. Many influences have contributed to decrease the membership of the church abroad and the number of converts which the church machinery has been able to bring to Utah. We have seen that the announcement of polygamy as a necessary belief of the church was a blow to the organization in Europe. The misrepresentation made to converts abroad to induce them to migrate to Utah, as illustrated in the earlier years of the church, has always been continued, and naturally many of the deceived immigrants have sent home accounts of their deception. A book could be filled with stories of the experiences of men and women who have gone to Utah, accepting the promises held out to them by the missionaries,--such as productive farms, paying business enterprises; or remunerative employment,--only to find their expectations disappointed, and themselves stranded in a country where they must perform the hardest labor in order to support themselves, if they had not the means with which to return home. The effect of such revelations has made some parts of Europe an unpleasant field for the visits of Mormon missionaries. The government at Washington, during the operation of the Perpetual Emigration Fund organization, realized the evil of the introduction of so many Mormon converts from abroad. On August 9, 1879, Secretary of State William M. Evarts sent out a circular to the diplomatic officers of the United States throughout the world, calling their attention to the fact that the organized shipment of immigrants intended to add to the number of law-defying polygamists in Utah was "a deliberate and systematic attempt to bring persons to the United States with the intent of violating their laws and committing crimes expressly punishable under the statute as penitentiary offences," and instructing them to call the attention of the governments to which they were accredited to this matter, in order that those governments might take such steps as were compatible with their laws and usages "to check the organization of these criminal enterprises by agents who are thus operating beyond the reach of the law of the United States, and to prevent the departure of those proposing to come hither as violators of the law by engaging in such criminal enterprises, by whomsoever instigated." President Cleveland, in his first message, recommended the passage of a law to prevent the importation of Mormons into the United States. The Edmunds-Tucker law contained a provision dissolving the Perpetual Emigration Company, and forbidding the Utah legislature to pass any law to bring persons into the territory. Mormon authorities have informed me that there has been no systematic immigration work since the prosecutions under the Edmunds law. But as it is conceded that the Mormons make practically no proselytes among then Gentile neighbors, they must still look largely to other fields for that increase of their number which they have in view. As a part of their system of colonizing the neighboring states and territories, they have made settlements in the Dominion of Canada and in Mexico. Their Canadian settlement is situated in Alberta. A report to the Superintendent of Immigration at Ottawa, dated December 30, 1899, stated that the Mormon colony there comprised 1700 souls, all coming from Utah; and that "they are a very progressive people, with good schools and churches." When they first made their settlement they gave a pledge to the Dominion government that they would refrain from the practice of polygamy while in that country. In 1889 the Department of the Interior at Ottawa was informed that the Mormons were not observing this pledge, but investigation convinced the department that this accusation was not true. However, in 1890, an amendment to the criminal law of the Dominion was enacted (clause 11, 53 Victoria, Chap. 37), making any person guilty of a misdemeanor, and liable to imprisonment for five years and a fine of $500, who practises any form of polygamy or spiritual marriage, or celebrates or assists in any such marriage ceremony. The Secretario de Fomento of Mexico, under date of May 4, 1901, informed me that the number of Mormon colonists in that country was then 2319, located in seven places in Chihuahua and Sonora. He added: "The laws of this country do not permit polygamy. The government has never encouraged the immigration of Mormons, only that of foreigners of good character, working people who may be useful to the republic. And in the contracts made for the establishment of those Mormon colonies it was stipulated that they should be formed only of foreigners embodying all the aforesaid conditions." No student of the question of polygamy, as a doctrine and practice of the Mormon church, can reach any other conclusion than that it is simply held in abeyance at the present time, with an expectation of a removal of the check now placed upon it. The impression, which undoubtedly prevails throughout other parts of the United States, that polygamy was finally abolished by the Woodruff manifesto and the terms of statehood, is founded on an ignorance of the compulsory character of the doctrine of polygamy, of the narrowness of President Woodruff's decree, and of the part which polygamous marriages have been given, by the church doctrinal teachings, in the plan of salvation. The sketch of the various steps leading up to the Woodruff manifesto shows that even that slight concession to public opinion was made, not because of any change of view by the church itself concerning polygamy, but simply to protect the church members from the loss of every privilege of citizenship. That manifesto did not in any way condemn the polygamous doctrine; it simply advised the Saints to submit to the United States law against polygamy, with the easily understood but unexpressed explanation that it was to their temporal advantage to do so. How strictly this advice has since been lived up to--to what extent polygamous practices have since been continued in Utah--it is not necessary, in a work of this kind, to try to ascertain. The most intelligent non-Mormon testimony obtainable in the territory must be discarded if we are to believe that polygamous relations have not been continued in many instances. This, too, would be only what might naturally be expected among a people who had so long been taught that plural marriages were a religious duty, and that the check to them was applied, not by their church authorities, but by an outside government, hostility to which had long been inculcated in them. It must be remembered that it is a part of the doctrine of polygamy that woman can enter heaven only as sealed to some devout member of the Mormon church "for time and eternity," and that the space around the earth is filled with spirits seeking some "tabernacles of clay" by means of which they may attain salvation. Through the teaching of this doctrine, which is accepted as explicitly by the membership of the Mormon church at large as is any doctrine by a Protestant denomination, the Mormon women believe that the salvation of their sex depends on "sealed" marriages, and that the more children they can bring into the world the more spirits they assist on the road to salvation. In the earlier days of the church, as Brigham Young himself testified, the bringing in of new wives into a family produced discord and heartburnings, and many pictures have been drawn of the agony endured by a wife number one when her husband became a polygamist. All the testimony I can obtain in regard to the Mormonism of today shows that the Mormon women are now the most earnest advocates of polygamous marriages. Said one competent observer in Salt Lake City to me, "As the women of the South, during the war, were the rankest rebels, so the women of Mormondom are to-day the most zealous advocates of polygamy." By precisely what steps the church may remove the existing prohibition of polygamous marriages I shall not attempt to decide. It is easy, however, to state the one enactment which would prevent the success of any such effort. This would be the adoption by Congress and ratification by the necessary number of states of a constitutional amendment making the practice of polygamy an offence under the federal law, and giving the federal courts jurisdiction to punish any violators of this law. The Mormon church recognizes this fact, and whenever such an amendment comes before Congress all its energies will be directed to prevent its ratification. Governor Wells's warning in his message vetoing the Utah Act of March, 1901, concerning prosecutions for adultery, that its enactment would be the signal for a general demand for the passage of a constitutional amendment against polygamy, showed how far the executive thought it necessary to go to prevent even the possibility of such an amendment. One of the main reasons why the Mormons are so constantly increasing their numbers in the neighboring states is that they may secure the vote of those states against an anti-polygamy amendment. Whenever such an amendment is introduced at Washington it will be found that every Mormon influence--political, mercantile, and railroad--will be arrayed against it, and its passage is unlikely unless the church shall make some misstep which will again direct public attention to it in a hostile manner. The devout Mormon has no more doubt that his church will dominate this nation eventually than he has in the divine character of his prophet's revelations. Absurd as such a claim appears to all non-Mormon citizens, in these days when Mormonism has succeeded in turning public attention away from the sect, it is interesting to trace the church view of this matter, along with the impression which the Mormon power has made on some of its close observers. The early leaders made no concealment of their claim that Mormonism was to be a world religion. "What the world calls 'Mormonism' will rule every nation," said Orson Hyde. "God has decreed it, and his own right arm will accomplish it."* Brigham Young, in a sermon in the Tabernacle on February 15, 1856, told his people that their expulsion from Missouri was revealed to him in advance, as well as the course of their migrations, and he added: "Mark my words. Write them down. This people as a church and kingdom will go from the west to the east." * Journal of Discourses, Vol. VII, pp. 48-53. Tullidge, whose works, it must be remembered, were submitted to church revision, in his "Life of Brigham Young" thus defines the Mormon view of the political mission of the head of the church: "He is simply an apostle of a republican nationality, manifold in its genius; or, in popular words, he is the chief apostle of state rights by divine appointment. He has the mission, he affirms, and has been endowed with inspiration to preach the gospel of a true democracy to the nation, as well as the gospel for the remission of sins, and he believes the United States will ultimately need his ministration in both respects.... They form not, therefore, a rival power as against the Union, but an apostolic ministry to it, and their political gospel is state rights and self-government. This is political Mormonism in a nutshell."* * p. 244. Tullidge further says in his "History of Salt Lake City" (writing in 1886): "The Mormons from the first have existed as a society, not as a sect. They have combined the two elements of organization--the social and the religious. They are now a new society power in the world, and an entirety in themselves. They are indeed the only religious community in Christendom of modern birth."* * p. 387. Some of the closest observers of the Mormons in their earlier days took them very seriously. Thus Josiah Quincy, after visiting Joseph Smith at Nauvoo, wrote that it was "by no means impossible" that the answer to the question, "What historical American of the nineteenth century has exerted the most powerful influence upon the destiny of his countrymen," would not be, "Joseph Smith." Governor Ford of Illinois, who had to do officially with the Mormons during most of their stay in that state, afterward wrote concerning them: "The Christian world, which has hitherto regarded Mormonism with silent contempt, unhappily may yet have cause to fear its rapid increase. Modern society is full of material for such a religion.... It is to be feared that, in the course of a century, some gifted man like Paul, some splendid orator who will be able by his eloquence to attract crowds of the thousands who are ever ready to hear and be carried away by the sounding brass and tinkling cymbal of sparkling oratory, may command a hearing, may succeed in breathing a new life into this modern Mohammedanism, and make the name of the martyred Joseph ring as loud, and stir the souls of men as much, as the mighty name of Christ itself."* * Ford, "History of Illinois," p. 359. The close observers of Mormonism in Utah, who recognize its aims, but think that its days of greatest power are over, found this opinion on the fact that the church makes practically no converts among the neighboring Gentiles; and that the increasing mining and other business interests are gradually attracting a population of non-Mormons which the church can no longer offset by converts brought in from the East and from foreign lands. Special stress is laid on the future restriction on Mormon immigration that will be found in the lack of further government land which may be offered to immigrants, and in the discouraging stories sent home by immigrants who have been induced to move to Utah by the false representations of the missionaries. Unquestionably, if the Mormon church remains stationary as regards wealth and membership, it will be overshadowed by its surroundings. What it depends on to maintain its present status and to increase its power is the loyal devotion of the body of its adherents, and its skill in increasing their number in the states which now surround Utah, and eventually in other states. 
47182	----	THE VITALITY OF MORMONISM BRIEF ESSAYS ON DISTINCTIVE DOCTRINES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS By JAMES E. TALMAGE One of the Twelve Apostles of the Church BOSTON RICHARD G. BADGER THE GORHAM PRESS PREFACE The message of "Mormonism" is of summoning interest in the world today. People of serious mind are not satisfied with the unsupported generalization that it is naught but the outgrowth of delusion and error. Fungi of fallacy, particularly in the field of modern religious systems, are of no such sturdy growth and wholesome fruitage as the Church of Jesus Christ of Latter-day Saints has progressively manifested. "Mormonism," mis-named though it be, stands for the principles of eternal truth as enunciated by our Lord Jesus Christ, and by His duly commissioned Apostles and Prophets. The basis of "Mormonism" is fairly summarized in the following outline of facts and premises: 1. The eternal existence of a living personal God; and the preexistence and eternal duration of mankind as His literal offspring. 2. The placing of man upon the earth as an embodied spirit to undergo the experiences of an intermediate probation. 3. The transgression and fall of the first parents of the race, by which man became mortal, or in other words was doomed to suffer a separation of spirit and body through death. 4. The absolute need of a Redeemer, empowered to overcome death and thereby provide for a reunion of the spirits and bodies of mankind through a material resurrection from death to immortality. 5. The providing of a definite plan of salvation, by obedience to which man may obtain remission of his sins, and be enabled to advance by effort and righteous achievement throughout eternity. 6. The establishment of the Church of Jesus Christ in the "meridian of time," by the personal ministry and atoning death of the foreordained Redeemer and Savior of mankind, and the proclamation of His saving Gospel through the ministry of the Holy Priesthood during the apostolic period and for a season thereafter. 7. The general "falling away" from the Gospel of Jesus Christ, by which the world degenerated into a state of apostasy, and the Holy Priesthood ceased to be operative in the organization of sects and churches designed and effected by the authority of man. 8. The restoration of the Gospel in the current age, and the reestablishment of the Church of Jesus Christ by the bestowal of the Holy Priesthood through Divine revelation. 9. The appointed mission of the restored Church of Jesus Christ to preach the Gospel and administer in the ordinances thereof amongst all nations, in preparation for the near advent of our Savior Jesus Christ, who shall reign on earth as Lord and King. The short essays following have been published at weekly intervals through two years; they number therefore one hundred and four. Concise rather than exhaustive treatment has been attempted. No apology is offered for reiteration of quotations or comment; repetition seemed preferable to the introduction of cross references. JAMES E. TALMAGE. Salt Lake City, Utah, February 3, 1919. CONTENTS 1. The Mustard Seed and the Tree--Development, not Growth Alone 2. What the "Mormons" Believe--Their Articles of Faith 3. What's in a Name?--Is "Mormonism" Misunderstood because of Its Unpopular Title? 4. "Mormonism"--A Distinctive Religious System 5. Direct and Sure--The Church Bold yet Tolerant 6. Wheat and Weeds--Successive Apostasies from the Gospel 7. A New Dispensation--Authority by Restoration not Through Succession 8 Divine Command and Human Agency--The Church a Democracy 9. The Holy Trinity--Unity of the Godhead 10. Original Sin--Are All to Suffer from it Eternally? 11. The Cooperative Plan of Salvation--Christ Alone Cannot Save You 12. The Need of a Redeemer--Man Cannot Exalt Himself 13. Christ's Unique Status--As Redeemer and Savior of the World 14. Philosophy of the Atonement--Its Two-fold Effect 15. How Does Christ Save?--His Plan Combines Justice and Mercy 16. Heaven and Hell--Graded Conditions in the Hereafter 17. In the Realm of the Dead--Paradise--What of the Spirits in Prison? 18. Why Are They Baptized for the Dead?--Elijah the Prophet on the American Continent 19. Obedience is Heaven's First Law--Conditions of Citizenship in the Kingdom of God 20. The Devils Believe and Tremble--Faith not Mere Belief 21. The Voice of John the Baptist Again Heard--Repent Ye, for the Kingdom of Heaven is at Hand! 22. Arise and Wash Away Thy Sins--The Only Way 23. Are Babes to be Damned?--A Horrible Misconception 24. The Watery Grave--And the New Birth 25. The Baptism of Fire--Power of the Spirit 26. In the Name of God, Amen!--Authority of the Holy Priesthood Again Operative on Earth 27. For Time Only or for Eternity--Human Institutions and Divine Authority 28. Apostles and Prophets Necessary--The Primitive Church and the Church of Latter Days 29. When Darkness Covered the Earth--The Long Night of Apostasy 30. The Morning Breaks, the Shadows Flee--Light of the Gospel Again Shines 31. The Beginning or the End--Ushering in of the Last Dispensation 32. A God of Miracles--Wonders Wrought by Devils 33. Is the Bible Sufficient?--Scriptures of Many Peoples 34. A Messenger--From the Presence of God 35. Scriptures of the American Continent--The Book of Mormon 36. By the Mouth of Witnesses--Shall the Truth be Established 37. Voices of the Dead--A Testimony from the Dust 38. A New Witness of the Christ--An Independent Scripture 39. When Christ Stood on American Soil--His Church Established Among the Ancient Americans 40. East and West in One Acclaim--That Jesus is the Christ 41. Sheep of Another Fold--Shepherds and Sheep-herders 42. From God to Man--Divine Communication in the Current Age 43. The Tragedy of Israel--A Nation Without a Country 44. The Gathering of the Tribes--Judah and Israel to Come into Their Own 45. America the Land of Zion--The Place of the New Jerusalem 46. The Coming of the Lord--The Consummation of the Ages 47. The Federation of the World--A Thousand Years of Peace 48. Thy Kingdom Come!--So Pray We Yet 49. Freedom to Worship God--Man's Divine Birthright 50. The Law of the Land--Should We Submit to It? 51. Church and State--Independent but Mutually Helpful 52. Religion of Daily Life--A Practical Test 53. America the Cradle of Liberty--No King to Rule in the Land 54. Democracy of American Origin--The Founding of an Ancient Republic 55. Perpetuity of American Nation--Assured by Prophecy 56. Law of the Tithe--The Lord's Revenue System 57. The United Order--No Longer Mine and Thine, but the Lord's and Ours 58. The Word of Wisdom--Sanctity of the Body 59. Unchastity the Dominant Evil--Infamy of a Double Standard of Virtue 60. Not Good for Man to be Alone--Companionship of the Sexes 61. Till Death Does You Part--Is there no Hope Beyond? 62. They Neither Marry--Nor Give in Marriage 63. Celestial Marriage--Eternal Relationship of the Sexes 64. There Was War in Heaven--Primeval Conflict over Satanic Autocracy 65. We Lived Before We Were Born--Our Primeval Childhood 66. Man is Eternal--Successive Stages of Existence 67. In the Lineage of Deity--Man's Divine Pedigree 68. Unending Advancement--Infinite Possibilities of Man's Estate 69. The Living and the Dead--Both to Hear the Gospel 70. God of the Living--All Live unto Him 71. Beyond the Grave--Repentance Possible even There 72. Opportunity Here and Hereafter--Free Agency and its Results 73. The Spirit World--Paradise and Hades 74. How Long Shall Hell Last?--The Duration of Punishment 75. Salvation and Exaltation--Advancement Worlds Without End 76. Deity as Exalted Humanity--Man is a God in Embryo 77. Be Ye Perfect--Is It Possible 78. The Glory of God is Intelligence--Knowledge is Power in Heaven as on Earth 79. When Ignorance is Sin--Opportunity Entails Accountability 80. Knowing and Doing--Knowledge May Help to Condemn or Save 81. Will Many or Few be Saved?--Our Place Beyond the Grave 82. The Graves Shall be Opened--And the Dead Shall Live 83. Resurrection of the Dead--When Shall it be? 84. Reaching After the Dead--"Lest We Forget" 85. The House of the Lord--Why do the Latter-day Saints Build Temples? 86. The Second Death--Spiritual Banishment Like unto the First 87. Antiquity of the Gospel--As Old as Adam 88. The Origin of Sacrifice--Coeval with the Race 89. Simplicity of the Gospel--None Need Err Therein 90. The Will or God--Though Opposed, Yet Eventually Supreme 91. God's Foreknowledge--Not a Determining Cause 92. Are Men Created Equal?--Individualism is Eternal 93. Ethics and Religion--A Distinction with a Difference 94. Religion Active and Passive--Effort Essential to Salvation 95. Remember the Sabbath Day--A Law unto Man from the Beginning 96. The Foolishness of God--And the Wisdom of Men 97. Freedom Through Obedience--Release from Autocracy of Sin 98. He Went and Washed--And Came Seeing 99. The Rod of Iron--A Dependable Support 100. Liar and Murderer--From the Beginning 101. On the Devil's Ground--Prisoners to Satan 102. What Doth It Profit a Man?--Worldly Gain--Eternal Loss 103. The Garden of God--And the Weeds of Human Culture 104. The Last Dispensation--Today is the Sum of all the Yesterdays THE VITALITY OF MORMONISM -- 1 -- THE MUSTARD SEED AND THE TREE Development, Not Growth Alone WHY does "Mormonism" persist? The question is perennial, while the fact implied therein commands increasing interest and concern. Determined attempts were made to stifle the system at its birth, to destroy the mustard seed at the planting; and, paradoxically, in proportion as the actuality of its survival has become generally evident, the assumed certainty of its imminent decline has been the more confidently proclaimed. The fall of the spreading tree, whose branches afford unfailing food and shelter, has been predicted time and again, but never realized. On the sixth day of April, 1830, the Church of Jesus Christ of Latter-day Saints was organized as a body corporate at Fayette in the State of New York, with a membership of six persons. True, at that time a few times six had associated themselves more or less closely with the new religious movement; but, as the laws of the State specified six as the minimum required to form a religious corporation, only that number took part in the legal procedure. And they, save one, were relatively obscure. The name of Joseph Smith had already been heard beyond his home district. He was at the time a subject of widening notoriety if not of enviable fame. The Book of Mormon, purporting to be a record of the aboriginal peoples of the Western Continent, had already been published. In reference to the title page of this work the appellation "Mormons" came to be fastened upon members of the Church. Such a beginning as that of the Church of Jesus Christ of Latter-day Saints would seem to afford little ground of either hope or fear as to future developments. What was there to cause hostile concern over the voluntary association of six men and a few of their friends in an organization of openly expressed purpose, and that, the peaceful promulgation of what they verily believed to be the uplifting religion of life, the Gospel of Jesus Christ? Whatever may be the answer to the query, the fact that the Church met opposition, which for a long period was increasingly severe, is abundantly attested by history. [1] Today the "Mormon" Church is known, by name at least, throughout the civilized world, as well as among most of the semi-cultured peoples in the remoter parts of the earth and on the islands of the sea. The six have increased to over half a million adherents. The growth of the organization is apparent to even the poorly informed. But the Church has not only grown; it has developed. Between growth and development there is an essential difference; and not a few of the grave mistakes of men, even in every-day affairs--in business, in politics, in statesmanship--are traceable to our confusing and confounding the two. Growth alone is the result of accretion, the accumulation of material, the amassing of stuff. Development involves an extension of function, a gradation of efficiency, a passing from immaturity to maturity, from the seed to the fruiting tree. Growth produces big things, and not only things of this sort but men. Between bigness and greatness, however, there is a distinction of kind. Growth is a measure of bulk, of quantity; it is specified as "so many" or "so much"; development is a gradation of quality; its terms are "so good" or "so bad." Our nation boasts a constantly increasing host of big men; the great men of the country may be more easily counted. And as with men so with institutions. Dead things may grow, as witness the tiny salt crystal in its mother-brine--at first a microscopic cube, then a huge hexahedron limited only by the size of the container or other external conditions. Development, however, is the characteristic of life, to which mere growth is essentially secondary and subordinate. The vital character of the Church of Jesus Christ of Latter-day Saints has been evident from the first. "Mormonism" lives because it is healthy, normal and undeformed. In general, a healthy organism is assured of life, barring destruction from external violence or deprivation of physical necessities; whereas one that is abnormal and sickly is doomed to decline. Opposition to the Church, the pitiless maltreatment to which its people have been subjected, particularly in the earlier decades of its history, comprising mobbings, drivings, spoliation, scourgings, and assassination, have operated to strengthen the Church, body and soul. True, the heat of persecution has scorched and withered a few of the sickly plants, such as had little depth of sincerity; but the general effect has been to promote a fuller growth, and to make richer and more fertile the Garden of the Lord. The Church has never experienced a distinctive period of reduced membership. Always the present has been the time of its highest achievement. In spite of persecution, some of which sprang from misplaced sincerity and zeal while much was born of ignorance and fanaticism, the strength of the institution, measured in terms of loyalty, devotion and unswerving adherence to the principles of the restored Gospel, has steadily increased. It is a notable fact that its members are imbued with the testimony of certitude as to the genuineness of the Gospel they have espoused and the perpetuity of the Church. This has been a distinguishing feature from the beginning. Apostasy from the organization is so rare as to be negligible. Excommunicants, who are deprived of their membership through failure to live up to the high standard of morality and duty required by the revealed law of the Church, while not numerous exceed by many fold those who voluntarily withdraw and affiliate with other religious bodies. "Mormonism" is definite and incisive in its claims. It speaks to the world in no uncertain tone. Its voice is virile; its activities are strong. It presents an unbroken front and is unafraid. Its attitude is not hostile, though strongly aggressive. Its methods are those of reason and persuasion, coupled with a fearless affirmation of testimony as to the surpassing importance of its message, which message it labors to convey to every nation, kindred, tongue and people. It is not too much to affirm that the leaven of "Mormonism" is leavening the world and its theology. Every studious reader of recent commentaries on the Holy Scriptures, and of theological treatises in general, is aware of a surprising progressiveness in modern views of things spiritual, amounting in many instances to an abandonment of what were once regarded as the fundamentals of orthodoxy. _In the new theology "Mormonism" has pioneered the way_. In its early days the Church received the word of the Lord avouching the perpetuity of the organization. While no individual was promised that he should not fall away, and though the forfeiture of the Holy Spirit's companionship was specified as the sure and incalculable loss to all who wilfully persisted in sin, the blessed assurance was given that the Church of Jesus Christ was established for the last time, never to be destroyed, nor again driven from the earth through apostasy. Men may come and men may go, but the Church shall go on forever. There has never been revision nor amendment in the fundamental law of the Church, and the only changes are those natural to development, expansion and adaptation to new conditions. The world is full of sects and churches, and there is scarcely one that has not a counterpart in a revised or reformed or reorganized sect. _But the Church of Jesus Christ of Latter-day Saints is no sect; it is an original creation, established upon the earth in this age as a restoration_. There will never be a reformed or reorganized variant of this, the Church of Jesus Christ of Latter-day Saints. The faith of the people is no whit weakened because of their fewness. This very condition was foretold. Nearly six centuries before the Savior's birth, a Hebrew prophet on the Western Continent predicted the establishment of this Church in the last days, and testified of it, as he had seen in vision, that its members would be found in all parts of the earth, but that their numbers would be relatively small. See Book of Mormon, 1 Nephi 14. "_Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it_." (Matt. 7:14, also Book of Mormon, 3 Nephi 14:14.) The doors of the Church are open to all, rich and poor, learned and unlearned; and the pleading invitation to enter and become partakers of the blessings that pertain both to mortality and to the eternities beyond is freely extended--_to you and yours and to everybody, near and afar off, even as many as the Lord our God shall call_. Footnotes 1. See the author's "Story and Philosophy of 'Mormonism'," 136 pp., _The Deseret News_, Salt Lake City, Utah. -- 2 -- WHAT THE "MORMONS" BELIEVE Their Articles of Faith WHILE it may be impossible for any religious body to set forth in a brief statement all the distinguishing features of its doctrines and practise, it has become usual for churches to embody the fundamentals of their belief in condensed form as creeds. When asked for a concise presentation of the principal doctrines accepted by his people, Joseph Smith, through whose instrumentality the Church of Jesus Christ of Latter-day Saints was established, responded with the Articles of Faith presented below. This was in the year 1841. From the time of their first promulgation The Articles have been in force as an authorized statement of belief; and they were early adopted as such by the Church in general conference assembled. The Articles of Faith of the Church of Jesus Christ of Latter-day Saints 1. We believe in God, the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost. 2. We believe that men will be punished for their own sins, and not for Adam's transgression. 3. We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel. 4. We believe that the first principles and ordinances of the Gospel are:--(1) Faith in the Lord Jesus Christ; (2) Repentance; (3) Baptism by immersion for the remission of sins; (4) Laying on of hands for the Gift of the Holy Ghost. 5. We believe that a man must be called of God, by prophecy, and by the laying on of hands, by those who are in authority, to preach the Gospel and administer in the ordinances thereof. 6. We believe in the same organization that existed in the Primitive Church, viz.: apostles, prophets, pastors, teachers, evangelists, etc. 7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. 8. We believe the Bible to be the word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the word of God. 9. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God. 10. We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion will be built upon this [the American] continent; that Christ will reign personally upon the earth; and that the earth will be renewed and receive its paradisiacal glory. 11. We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may. 12. We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law. 13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul, we believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.--_Joseph Smith_. To most of these items many sects professing Christianity could confidently pledge allegiance; to many of them all Christian bodies subscribe. Belief in the existence and powers of the Holy Trinity, in Jesus Christ as the Savior and Redeemer of the human race, in man's individual accountability for his acts, in the acceptance of sacred writ as the Word of God, in the rights of worship according to the dictates of conscience, in the moral virtues--these professions and beliefs are a common creed in the realm of present-day Christendom. There is no peculiarly "Mormon" interpretation, in the light of which these principles of faith and practise are viewed by the Latter-day Saints, except, perhaps, in a certain simplicity and literalness of acceptance. The Articles of Faith are confessedly but an incomplete summary of doctrine, as the ninth of the series avers. The atmosphere of the Church is that of expectancy, of reverent waiting for further revelation of the Divine will and purpose. "Mormonism" is alive, and therefore grows and develops with the years. It promulgates latter-day Scripture as well as the Holy Writ of centuries remote; and strict comparison demonstrates consistency and harmony in spirit and principle. "Mormonism" affirms itself to be the embodiment of the essential requirements of the Gospel of Jesus Christ, as proclaimed by the Master Himself, and by His duly ordained Apostles in the Primitive Church, and as taught and administered under Divine authority in the present dispensation. "Mormonism" is new only as a reestablishment, a restoration. It is the embodiment of the eternal Gospel, come again. [1] Footnotes 1. For more detailed treatment see the author's "The Articles of Faith," 480 pp., _The Deseret News_, Salt Lake City, Utah. -- 3 -- WHAT'S IN A NAME? Is "Mormonism" Misunderstood Because of Its Unpopular Title? WHAT'S in a name? So asked one who has been called the chief of English bards; and hosts of thoughtful minds have been conscious of the same insistent query springing up as a conception original to each. Who but the superficial will venture to deny the influence of names? We are all subject to the witchery of bias and of prejudice for or against; and the odium or the good repute of a name ofttimes determines our provisional acceptance or rejection of that for which it stands. Most of us are in the habit of putting up our knowledge in little packages, duly ticketed. These we stow away in more or less orderly fashion, and though we glance betimes at the label we are apt to forget what any one of the parcels really contains. "Mormonism" is an unpopular name; the truths for which it stands, the principles which it embodies, are more readily believed in if left unlabeled. It should be borne in mind that the term "Mormon" with its several variants was first applied by way of nickname to the people now so designated. But nicknames may be so sanctified by effort and achievement that they become titles of respect and profound significance. To this fact history lends definite and abundant testimony. The term "Christian" was first applied as an epithet of contempt. You know how it was hurled in hatred and disdain at the disciples in Antioch. See Acts 11:26. Yet the followers of Christ accepted the name and hallowed it by sacrifice and righteous deeds; and today the world counts but one distinction greater than being called a Christian, and that is to be a Christian in fact. The "Mormon" people do not resent the misnomer by which they are commonly known, and which has been put upon them by popular usage. They deplore, however, the possible misunderstanding that the Church to which they belong professes to be the church of Mormon. It should be known that Mormon was a man, a very distinguished and a very able man it is true, an eminent prophet and historian according to the record bearing his name, but a man nevertheless. The "Mormon" Church affirms itself to be in no sense the church of Mormon, nor the church of Joseph Smith, nor of Brigham Young, nor of any man other than the Savior and Redeemer of the race. The true name of this Church, the designation by which it is officially known is _The Church of Jesus Christ of Latter-day Saints_. This is an age of multitudinous sects, cults, and religious societies in general, and the number increases year by year. Strictly speaking a sect is a branch or offshoot of a primary institution, and in this sense numerous sects have arisen and others may arise, all professing something in common though differing in particulars ofttimes to the point of antagonism. Most of the existing sects designate themselves as "churches" with a distinctive forename to each. As the term "church" in its ordinary and broad usage is a common possession, unprotected by letters patent or other guaranty of exclusiveness, its general employment as an alternative for "sects" or cognate nouns is no breach of law, order or custom. Narrowing our consideration to that of churches professing Christianity, we meet the question as to whether there can be two or more diverse sects, opposed to each other in essentials of belief and practise, and both or all be in reality the Church of Jesus Christ. Can a church that is divided against itself, or a multitude of sects with discordant doctrines and conflicting claims to priestly authority, be one and all the same church, and that the Church of God? The question has been answered by the churches themselves; and their emphatic reply in the negative is expressed in the names by which these organizations have chosen to be known. Some have elected to be called after the names of their founders or eminent promoters, as Lutherans, Calvinists, Wesleyans, Campbellites. Others proclaim by their self-chosen titles a preference for appellations denoting some descriptive feature of their plan of organization or governmental system, as Episcopal, Presbyterian, Congregational. Yet others attach so great significance to distinctive points of doctrine as to make that the mark of identity, such as Unitarian, Trinitarian, Universalist, Baptist. None of us can consistently challenge the vested right of religious associations to choose their own names. Moreover, the designations of existing sects, with few exceptions, are self-explanatory, significantly expressive, and eminently appropriate. In general the names tell, as explicitly as any brief title could do, just what the respective sect, society or church professes to be. Organizations planned and operated for individual and social betterment, whether known as churches or otherwise, are commendable institutions. Inasmuch as membership therein is a matter of personal choice, no objection should be raised against rules established by common consent or majority decision for the admission of new applicants or for the discipline of members, provided, of course, that such rules be administered without infringement upon the rights of outsiders. But can any association of men, conceived and effected on human initiative, be anything other than an earthly institution, even though its aims be lofty and its activities the most praiseworthy? The Church of Jesus Christ, as an institution both earthly and heavenly, that is to say having vital relation to mortal life and to eternity, cannot have been originated at human instance. That church is not the fruitage of man's planting, neither the offshoot of other and older institutions. The Church of Jesus Christ, therefore, is not, nor can it be, a sect. The Book of Mormon affirms that the Lord Jesus Christ, shortly after His ascension in Judea, visited the early inhabitants of the Western Continent and established His Church amongst them. As He had done in Galilee, so in America. He chose and ordained Twelve Disciples, to whom He gave authority to administer the ordinances of the Gospel, which, as the Lord taught, are essential to salvation. He very clearly set forth that His Church was to be rightly named, as the following record attests. The Twelve, whom He had commissioned to build up the Church, prayed for instruction, saying: "Lord, we will that thou wouldst tell us the name whereby we shall call this Church; for there are disputations among the people concerning this matter." And the Resurrected Lord, there present in visible Person, answered them in this wise: "Verily, verily I say unto you, why is it that the people should murmur and dispute because of this thing? Have they not read the Scriptures, which say ye must take upon you the name of Christ, which is my name? For by this name shall ye be called at the last day. And whoso taketh upon him my name, and endureth to the end, the same shall be saved at the last day. Therefore whatsoever ye shall do, ye shall do it in my name; therefore ye shall call the Church in my name; and ye shall call upon the Father in my name, that He will bless the Church for my sake. And how be it my Church, save it be called in my name? For if a church be called in Moses' name, then it be Moses' church; or if it be called in the name of a man, then it be the church of a man; but if it be called in my name, then it is my Church, if it so be that they are built upon my gospel." (Book of Mormon, 3 Nephi 27.) The members of the Church aver that the distinguishing features of their religious system, in short, the essentials of the philosophy of "Mormonism" are epitomized in the name of their organization--The Church of Jesus Christ of Latter-day Saints. If the name be used without Divine warrant, its assumption can not fail to be regarded as a sacrilege; if it has been authoritatively bestowed one need look no further for explanation of the vitality exhibited by the Church in so impressive a degree from the day of its organization to the present. -- 4 -- "MORMONISM" A Distinctive Religious System IN the popular classification of religious bodies, the Church of Jesus Christ of Latter-day Saints, if included at all, is generally given mention apart from churches and sectarian institutions in general. The segregation is eminently proper, for this Church is strictly unique. No well informed commentator, no capable critic in either friendly or hostile mood, has classed "Mormonism" as the sectarian offspring of any mother church, nor as any mere variation of a preexisting body. No church on earth claims, acknowledges or admits any community of origin with the commonly known but mis-called "Mormon" Church. Nor does the Church of Jesus Christ of Latter-day Saints assert any such relationship with other bodies. At this point it is well to consider the fact that toleration in religious belief and practise is a fundamental tenet of "Mormonism." This is set forth in one of the formulated Articles of Faith: "We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may." We demand no prerogatives, ask no privileges, beyond what we readily accede to be the common rights of mankind. Our distinctive teachings and the claims of the Church as to its commission to preach the Gospel of Jesus Christ, and administer the saving ordinances thereof, must be judged on their merits, and in the spirit of testimony, which we believe the honest-hearted inquirer may gain for himself in the course of unbiased investigation. The Church of Jesus Christ of Latter-day Saints is unique in that it solemnly affirms to the world that the new dispensation, foretold in prophecy as a characteristic of the last days precedent to the second advent of Christ, is established, and that the Holy Priesthood, with all its ancient authority and power, has been restored to earth. "Mormonism" affirms that such restoration was a necessity, inasmuch as mankind had fallen away from the Gospel of Christ during the dark ages of history, with the inevitable consequence that the Holy Priesthood had been taken from the earth, and authority to administer the essential and saving ordinances of the Gospel had been lost. The condition of spiritual darkness was foretold by prophets who lived prior to the meridian of time, as also by Jesus Christ while in the flesh, and by His Apostles, who were left to continue the ministry after the Lord's departure. Furthermore, the fact of the great falling away or general apostasy is admitted, and indeed affirmed, by high ecclesiastical authority. Consider the forceful declaration of the Church of England, embodied in her official "Homily Against Peril of Idolatry," first published about the middle of the 16th century, and still in force as "appointed to be read in churches." "So that laity and clergy, learned and unlearned, all ages, sects, and degrees of men, women, and children of whole Christendom--an horrible and most dreadful thing to think--have been at once drowned in abominable idolatry; of all other vices most detested of God, and most damnable to man; and that by the space of eight hundred years and more." Prophets of olden times were permitted to look beyond the black night of apostasy and to behold the glorious dawn of the restoration. John, the Apostle and Revelator, having seen the events in vision, wrote of the realization as then already attained: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters." (Rev. 14:6-7.) We affirm the literal fulfilment of this gladsome promise through the ministration of angels in these latter days, by which the Holy Priesthood has been renewed to man. Thus, in 1823, an angelic personage ministered to Joseph Smith, and later delivered to the mortal prophet the ancient record from which the Book of Mormon has been translated. This record contains "the fulness of the everlasting Gospel" as delivered by the Savior to the ancient inhabitants of the Western Continent. Then, on May 15, 1829, John the Baptist, who held the keys of the Lesser or Aaronic Priesthood in the earlier dispensation, appeared in his resurrected state and ordained Joseph Smith and Oliver Cowdery to that order of Priesthood, comprising "the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins." (D&C 13.) Later, the presiding three of the ancient Twelve Apostles ordained these men to the holy apostleship, conferring upon them the Higher or Melchizedek Priesthood, which comprises all authority for the administration of the prescribed ordinances of the Gospel, and for the building up of the Church of Jesus Christ in the current dispensation, preparatory to the coming of the Christ to reign on earth. This is the distinctive claim of the Church of Jesus Christ of Latter-day Saints. Being under Divine commission so to do, the Church proclaims these solemn truths, with full recognition of the individual rights of men to believe or disbelieve according to their choice. -- 5 -- DIRECT AND SURE The Church Bold Yet Tolerant THE establishment of the Church of Jesus Christ of Latter-day Saints was no experiment. Its actual organization as a body corporate was preceded by visitations of heavenly beings, by definite revelation, by prophecies as to the unfolding plan of the Divine purpose in these latter days, and by the publication of the Book of Mormon--a volume of Scripture which, though comprising the record of ancient peoples, was new to the modern world. These and other heavenly manifestations, including the bestowal of the Holy Priesthood with its expressly defined authority and appointment to organize and build up the Church, were made through Joseph Smith, who at the time of the first visitation was a lad in his fifteenth year. To the earnest student of this unprecedented series of events a certain dominant characteristic is apparent--the positiveness and certitude with which the successive avowals of the youthful prophet were set forth. From his testimony of the glorious theophany by which the dispensation of the fulness of times was inaugurated, down to his last inspired utterances immediately preceding his martyrdom, his doctrinal teachings, his affirmations and prophecies were unweakened by qualification or ambiguity. Plain and unembellished by studied rhetoric or dramatic effect, his solemn averments were free from even the shadow of the tentative or provisional. He voiced his message fearlessly and in the strength of simplicity, with no restraining afterthought of opposition, ridicule or persecution. True to the character of a real prophet, he gave out only as he received--line upon line, precept upon precept, here a little and there a little. And behold, the precepts have arrayed themselves into a scriptural unity; the lines have fallen into order as verses of a revealed epic; and the little has grown to the fulness of the everlasting Gospel. The mission of Joseph Smith and that of the Church he was instrumental in founding have from the first been before the world in their true colors. Though the unity of unalterable purpose and unchanging plan is impressively apparent, there is nothing in the latter-day Scripture that savors of policy or obscure intent. Granted that the claims of the Church are bold ones, even strikingly so, and that some of them when first enunciated stood in disturbing contrast with certain theological dogmas long regarded as orthodox. Nevertheless, they were presented with an assurance such as only the certainty of their Divine source could justify or sufficiently explain. In this age of free speech and liberty of conscience it is surely allowable to put forth views and publish affirmations relating to religious belief, even though the doctrines be opposed to earlier conceptions, provided the rights of men to accept or reject be duly respected. Consider the following instances of the solemn avowals made by Joseph Smith. He declares that in answer to prayer, in the spring of 1820, he was visited by two Personages, in the form and likeness of perfect men and amidst light and glory indescribable, who were none other than God the Eternal Father and the Lord Jesus Christ; and that the former pointing to the latter said "This is my beloved Son, hear Him." Then on September 21, 1823, Joseph Smith was visited by the angel Moroni, who disclosed to him the depository of the ancient records from which the Book of Mormon has been since translated. Part of the angel's message on this occasion, as recorded in the words of the latter-day prophet, was "that God had a work for me to do; and that my name should be had for good and evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people." (Pearl of Great Price, p. 89.) Is it conceivable that an unschooled youth, of obscure parentage and humble surroundings, would venture to assert such future distinction without the assurance of unmistakable commission? Another of Moroni's predictions is thus stated by Joseph Smith: "He informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence; and that these grievous judgments would come on the earth in this generation." Furthermore, the angel cited Scripture from both the Old Testament and the New, relating to the gathering of Israel, vicarious work for the dead, and other characteristics of the last days, declaring that all these earlier prophecies were about to be fulfilled. In 1832 a revelation was received by Joseph Smith definitely foretelling the civil war in this country, and specifying the defection of the State of South Carolina as the beginning. This portentous prediction followed: "The days will come that war will be poured out upon all nations," and that by bloodshed, famine, plagues, as well as by earthquakes and other destructive natural agencies, the inhabitants of the earth would be brought into mourning and humility. -- 6 -- WHEAT AND WEEDS Successive Apostasies from the Gospel "THE kingdom of heaven is likened unto a man which sowed good seed in his field; But while men slept, his enemy came and sowed tares among the wheat." (Matt. 13:24-25.) So hath it been from the beginning; so will it be until the end. The Lord God gave commandment unto Adam, and straightway Satan countered with sophistry and falsehood disguised as half the truth. Adam preached the Gospel and administered its essential ordinances amongst his posterity; "And Satan came among them, saying: I am also a son of God; and he commanded them, saying: Believe it not; and they believed it not, and they loved Satan more than God. And men began from that time forth to be carnal, sensual, and devilish." (Pearl of Great Price, p. 21.) Thus, even during the lifetime of the first patriarch, many of his descendants fell into apostasy and denied the God with whom their great progenitor had talked face to face. From Adam to Noah righteous men taught and testified of the truth, denounced sin and warned sinners; yet all the while Satan sowed assiduously the tares of wickedness in the hearts of men, and with such evil success that, excepting Noah and his household, the whole human family became corrupt. So awful was the condition that the floods came and swept the ungodly race from the earth; and their rebellious spirits passed into the state of duress, in which they remained until the way of repentance was opened to them anew by the ministry of the disembodied Christ over twenty-three centuries later. See 1 Peter 3:18-20. As the children of men multiplied and nations developed after the Deluge, the wholesome plants of Divine truth struggled against the rank growth of error; therefore the Lord commanded Abraham to leave his idolatrous country and kindred, that through him and his posterity the saving powers of the Priesthood might be preserved among men. The tares of idolatry and its inseparable abominations grew apace. Even the harrowing experiences of Egyptian bondage failed to extirpate the weeds from Israel, though the fertilizing effect of humility under suffering did much to nurture and sustain the precious grain of the covenant. At the time of the Exodus the Israelites constituted the few whom the Lord could call His own; and they had to undergo a disciplinary probation--a course of intensive and purifying cultivation, covering four decades in the wilderness--before they were deemed fit to enter the land of their inheritance. They were distinguished as Jehovah-worshipers, and as such stood apart from the more thoroughly apostate and degenerate world. But even Israel's fields were full of tares; and the Lord mercifully suspended the fulness of the Gospel requirements, which, because of violation, would have been a means of condemnation; and the law of carnal commandments, generalized as the Mosaic Code, was given instead--as a schoolmaster, whose rigid insistence and compelling restraint, whose rod of correction would, in the course of centuries, prepare the covenant though recreant people for the reestablishment of the Gospel--as was effected through the personal ministry of the Redeemer. See Gal. 3:23-26. Following the Messianic ministry and apostolic dispensation, another cloud of apostasy enveloped the world, and for well-nigh sixteen centuries held the race befogged in its clammy mists. In this murky and fetid atmosphere the weeds of superstition, unbelief and human dogma flourished as a dank tropical jungle, while belief in revealed truth survived only as a wilted growth amidst the prevalent insalubrity. The last apostasy was general, alike on both hemispheres. For nearly two centuries after its establishment on the Western Continent, the Church of Jesus Christ flourished to the blessing of its members. Then followed disruption and apostasy, the bitter fruitage of sin; and so was fulfilled the saddening prophecy of Alma concerning the Nephites: "Yea, and then shall they see wars and pestilences, yea, famines and bloodshed, even until the people of Nephi shall become extinct. Yea, and this because they shall dwindle in unbelief, and fall into the works of darkness, and lasciviousness, and all manner of iniquities. Yea, I say unto you, that because they shall sin against so great light and knowledge, yea, I say unto you, that from that day, even the fourth generation shall not all pass away, before this great iniquity shall come." (Book of Mormon, Alma 45.) Following each of these epoch-marking declensions, from the Adamic to the current dispensation, there has come a period of revival, rejuvenescence, or as now witnessed, a definite restoration and reestablishment of the Church of Jesus Christ, by which the tares, though not yet rooted up to be burned, have been at least prevented from choking out the wheat. The application of our Lord's parable of the wheat and the tares to the great falling away, or the last general apostasy, is thus shown in latter-day Scripture: "And after they [the Apostles of old] have fallen asleep, the great persecutor of the church, the apostate, the whore, even Babylon, that maketh all nations to drink of her cup, in whose hearts the enemy, even Satan, sitteth to reign, behold he soweth the tares; wherefore the tares choke the wheat and drive the church into the wilderness." (D&C 86:3; compare Rev. 12:6, 14.) But the day of the Church's exile is ended. In unostentatious triumph she has returned after enforced absence, and is established anew for the blessing of all who make themselves fit to be partakers of her bounty. -- 7 -- A NEW DISPENSATION Authority by Restoration Not Through Succession TO act officially in affairs of government, to administer public laws and ordinances, a man must have been duly elected or appointed and must have qualified as the law provides. If there be but the shadow of doubt as to his legal competency, his acts, say as president, senator, governor, judge or mayor, are almost sure to be challenged; and, if his claims to authority be invalid, his so-called official acts are justly pronounced null and void, while the quondam pretender may be liable to severe penalty. In like manner authority to administer the ordinances of the Gospel of Jesus Christ must be definitely vested through personal conferment as the law of God prescribes. "And no man taketh this honor unto himself, but he that is called of God, as was Aaron." (Heb. 5:4). Aaron was called and set apart to the priestly office by revelation from God through Moses, and retributive punishment fell upon all who essayed to minister without authority in the priest's office. Consider the awful fate of Korah and his associates (Num. 16), the instance of Uzziah king of Judah (2 Chron. 26), and, in New Testament times, that of Sceva's sons (Acts 19), all of whom brought upon themselves condign penalty for blasphemously arrogating the right to officiate in the name of the Lord. How great a lesson is writ for warning and guidance in the history of Saul, king of Israel. He had received his anointing under the hand of Samuel the prophet. On the eve of battle, when Samuel delayed his coming to offer sacrifices for victory, Saul presumptuously officiated at the altar, failing to realize that, king though he was, his royal authority did not empower him to serve even as a deacon in the household of God. His sacrilege was one of the principal causes that led to his rejection by the Lord. While in the flesh Christ chose His Apostles and ordained them, bestowing upon them specific authority. Those who were afterward called through revelation, e. g., Matthias, Saul of Tarsus who came to be known as Paul the Apostle, Barnabas, and others, were ordained by those previously invested with the Holy Priesthood. Elders, priests, bishops, teachers and deacons in the Primitive Church on the Eastern hemisphere were all similarly ordained; and so a succession was maintained until the Church, corrupted and apostate, was no longer worthy to be called the Church of Jesus Christ, because it was not; and the real Church, characterized by investiture of the Holy Priesthood, was lost to mankind. When the Resurrected Lord established His Church on the Western Continent, He called and personally commissioned Twelve Disciples; and later, others were with equal definiteness and certainty called and ordained to priestly functions by revelation through those in authority; and this order continued in the West until, through transgression, the people became apostate and succession in the priesthood no longer obtained. See Book of Mormon, 3 Nephi 11 and later chapters. There is but one church on the earth today claiming authority in the Holy Priesthood by direct succession from the Primitive Church; and surely none can consistently assert priestly powers by spontaneous origination. The rational interpretation of history reveals the literal fulfilment of ancient prophecy in the absolute loss of sacerdotal authority during the early centuries of the Christian Era; so that present-day claim to the Priesthood through unbroken succession from the Apostles of old rests upon arbitrary assertion only. If a mother church be devoid of Divine commission in the Holy Priesthood, definitely and authoritatively vested, no sect springing from that parent institution can inherit the Priesthood. The Church of Jesus Christ of Latter-day Saints positively avers that it lays claim to no priestly authority through mortal succession reaching back to the Primitive Church of the East, nor by descent from the Nephite Church of Christ as established on the Western Continent. To the contrary, this Church affirms the complete cessation of Divine commission in churchly organizations, and the consequent necessity of a restoration--a new dispensation from the heavens. This Church disavows any and all derivation of appointment or commission, direct or implied, from other organizations, Catholic or Protestant, "established" or dissenting churches sects or parties. It defends the rights of all men, whether church members or not, to worship as they severally choose to do, and to believe in and advocate the genuineness of any sect or church to which they elect to belong; and, by the same principle of liberty, it claims the right to set forth its own professions and doctrines, the while bespeaking for these a dispassionate and prayerful consideration. The Church of Jesus Christ of Latter-day Saints avows that the Holy Priesthood has been restored to earth in the present age, by means and manner strictly in accord with prophecy; and that through direct bestowal from the heavens the authority to administer the ordinances of the Gospel, which are indispensable to individual salvation, is operative today in preparation for the advent of the Lord Jesus Christ, which is near, as hath been predicted by the mouths of holy prophets and by the coming Lord Himself. -- 8 -- DIVINE COMMAND AND HUMAN AGENCY The Church a Democracy THE compound character of the name-title--The Church of Jesus Christ of Latter-day Saints--has elicited inquiries from many thoughtful readers. Does the organization profess to be The Church of Jesus Christ, or The Church of the Latter-day Saints? The answer is--both. As we have already seen, our Lord designated the Church established by Himself in the meridian of time as "My Church," that is to say, His Church--The Church of Jesus Christ. And, as also shown, when the Savior ministered in the resurrected state to the ancient inhabitants of America, He established His Church amongst them, and particularly directed that the institution be called by His name as the only properly descriptive title. See Book of Mormon, 3 Nephi 27. When the Church was reestablished upon earth through the instrumentality of Joseph Smith the prophet, in 1830, it was provisionally called the Church of Jesus Christ, in harmony with the principle and practise established by the Savior among the Nephites, and to express the Lord's specific designation of the latter-day body as "My Church." The early revelations given to the Church contain frequent mention of common consent or the voice of the members, as essential in matters of administration. The following excerpts are illustrative: "No person is to be ordained to any office in this church, where there is a regularly organized branch of the same, without the vote of that church." "And all things shall be done by common consent in the church, by much prayer and faith, for all things you shall receive by faith. Amen." (D&C 20 and 26.) After the people had been trained through the revealed word and by actual experience in the affairs of Church government, when they had learned the basal lesson that upon every member rests a measure of responsibility, and that in consistency and justice each is entitled to part and voice in the activities of the organized body, the Lord specified in the following manner the expanded and complete name by which the institution was to be known. He spoke by revelation directed to the High Council and "unto all the elders and people of my Church of Jesus Christ of Latter-day Saints, scattered abroad in all the world. For thus shall my Church be called in the last days, even The Church of Jesus Christ of Latter-day Saints" (115:3-4). The name thus conferred is a self-explanatory and exclusive title of distinction and authority. It is an epitome of the cardinal truths and of the philosophical basis of the system commonly called "Mormonism." Every prayer that is offered, every ordinance administered, every doctrine proclaimed by the Church, is voiced in the name of Him whose Church it is. Nevertheless, as an association of human membership, as a working body having relation with the secular law, as a religious society claiming the rights of recognition and privilege common to all, it is the people's institution, for the operation of which, so far as such is dependent upon them, they are answerable to themselves, to the organization as a unit, and to God. The plan of organization and government of the Church of Jesus Christ of Latter-day Saints is that of a theodemocracy, whose organic constitution has been revealed from heaven and is accepted by the members as their guide in faith, doctrine and practise. The Church receives commandments through revelation, and when such are promulgated the assembled body takes action, voting to accept and to obey the same so far as the Divine direction calls for service. Such a conception as that of the Church rejecting a Divine revelation is extreme, and suggests an improbable contingency. Nevertheless, individuals having membership in the Church may ignore or reject the commandments of God, and so exhibit the spirit of apostasy in a degree proportionate to their disaffection; but such declension by the Church in its entirety is neither to be supposed nor feared. Adam had his agency, and chose to use it in disobeying the Lord's injunction. Of the commandment and the alternative we read: "And I, the Lord God, commanded the man, saying: Of every tree of the garden thou mayest freely eat, but of the tree of the knowledge of good and evil; thou shalt not eat of it. Nevertheless, thou mayest choose for thyself, for it is given unto thee; but, remember that I forbid it, for in the day thou eatest thereof thou shalt surely die." (Pearl of Great Price, pp. 13-14.) The same principle applies to persons and to the Church as a whole today. God has not established His Church to make of its members irresponsible automatons, nor to exact from them blind obedience. Albeit, blessed is the man who, while unable to fathom or comprehend in full the Divine purpose underlying commandment and law, has such faith as to obey. So did Adam in offering sacrifice, yet, when questioned as to the significance of his service, he answered with faith and assurance worthy the patriarch of the race: "I know not, save the Lord commanded me." -- 9 -- THE HOLY TRINITY Unity of the Godhead "WE believe in God the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost." So runs the first of the "Articles of Faith" of the Church of Jesus Christ of Latter-day Saints. A similar asseveration of belief has place in most creeds or churches called Christian. The Scriptures affirm the existence of the Supreme Trinity, constituting the Godhead, the governing Council of the heavens and the earth. The very name "Trinity" which is commonly current in the literature of Christian theology, connotes three distinct entities, and such we believe to be the scriptural signification and therefore expressive of the actual constitution of the Godhead. Three Personages are comprised, each designated by the exalted title "God", and each of whom has separately and individually revealed Himself to mankind; these are (1) God the Eternal Father, (2) God the Son, or Jesus Christ, and (3) God the Holy Ghost. That the three are individually separate and distinct Personages is evidenced by such Scriptures as the following. As our Lord Jesus Christ emerged from the baptismal waters of Jordan, John, the officiating priest, recognized the visible sign of the Holy Ghost, while he saw before him the Christ with a tangible body of flesh and bones, and heard the voice of the Eternal Father saying: "This is my beloved Son, in whom I am well pleased." (Matt. 3:16, 17). The three Personages were there present, each manifesting Himself in a different manner to mortal sense, and plainly, each distinct from the others. Again, in that last solemn interview with His apostles on the night of the betrayal, the Lord Jesus thus cheered with sublime assurance their sorrowful despair: "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." (John 15:26.) Could the members of the Trinity be more definitely segregated? That the Comforter is the Holy Ghost is expressly set forth in the preceding chapter (John 14:26), and in that passage also the Father and the Son are as separately specified. That the Eternal Father and His Son Jesus Christ are individual Personages is clear from the very fact of the relationship expressed, for no being can be his own father or his own son. The numerous Scriptures in which Christ is shown as praying to His Father abundantly testify of Their distinct personality; and, furthermore, amidst the indescribable glory of our Lord's transfiguration, from out of the cloud came the voice of the Father, avowing again: "This is my beloved Son." The individual members of the Holy Trinity are united in purpose, plan, and method. To conceive of disagreement, differences, or dissension among them would be to regard them as lacking in the attributes of perfection that characterize Godhood. But that this unity involves any merging of personality is nowhere attested in Scripture, and the mind is incapable of apprehending such a union. In the course of His soulful High-Priestly prayer, Christ supplicated the Father in behalf of the Apostles, asking "that they may be one" as He and the Father were one (John 17:11). Surely the Lord did not intimate that He would have the Apostles lose their individuality and become one person; and indeed, He had long before assured them that at a time which is even yet future they "shall sit upon twelve thrones, judging the twelve tribes of Israel." (Matt. 19:28.) Human knowledge concerning the attributes of God and the nature of the Godhead is such as has been revealed from the heavens. Divine revelation is the ultimate source of all we know of the being and personality of the Deity. Through revelation in ancient days God was made known to man--to Adam, Enoch, Noah, Abraham, Moses, and the prophets. And in the present age, after mankind had in great measure come to reject the plain and simple truths of a personal God and His actual Son Jesus Christ, such as the Scriptures affirm, the Father and the Son have revealed Themselves anew. Joseph Smith has given us his solemn testimony that in the early spring of 1820, while engaged in solitary prayer, to which he had been impelled by scriptural admonition (James 1:5), he was visited by the Eternal Father and His Son Jesus Christ, and that the Father, pointing to the Christ, spake, saying: "This is my beloved Son, hear Him." In this wise was ushered in the Dispensation of the Fulness of Times, foretold by the Apostle of old (Eph. 1:10). In 1820 there was on earth one mortal who knew beyond all question that the human conception of Deity, as an incorporeal essence of something possessing neither form nor substance, is as devoid of truth in respect to both the Father and the Son as its statement in formulated creeds is incomprehensible. Joseph Smith has proclaimed anew to the world the simple truth that the Eternal Father and His glorified Son Jesus Christ are in form and stature perfect Men; and that in Their physical likeness mankind has been created in the flesh. -- 10 -- ORIGINAL SIN Are All to Suffer from it Eternally? "WE believe that men will be punished for their own sins, and not for Adam's transgressions." Belief in original sin, with its dread incubus as a burden from which none can escape, has for ages cast its depressing shadow over the human heart and mind. Accepting as fact the account outlined in Genesis concerning the transgression of the parents of the race, every thoughtful reader must have wondered as to whether he is to suffer throughout this life and beyond for a deed in which he had no part, and for which, according to his natural conception of justice and right, he was not even indirectly responsible. If he assumes an affirmative answer to his honest query, he must have stood aghast at the seeming injustice of it all. The Scriptures proclaim in definite terms the fact of individual responsibility, and as an indispensable consequence, the Free Agency of Man. Freedom to choose or reject and accountability for the choice go hand in hand. The word of Divine revelation made the matter plain very early in the history of mankind. To evil-hearted Cain the Lord said: "If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door." (Gen. 4:7.) A knowledge of good and evil is essential to progress, and the school of experience in mortality has been provided for the acquirement of such knowledge. The Divine purpose was thus enunciated by an ancient Hebrew prophet: "Wherefore, the Lord God gave unto man that he should act for himself. Wherefore man could not act for himself, save it should be that he was enticed by the one or the other. . .. Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great mediation of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself." (Book of Mormon, 2 Nephi 2:16 and 27.) And a later prophet voiced the eternal truth as addressed to his wayward fellows: "And now remember, remember, my brethren, that whosoever perisheth, perisheth unto himself; and whosoever doeth iniquity, doeth it unto himself; for behold, ye are free." (Book of Mormon, Helaman 14:30.) But, many have asked how can man be regarded as free to choose right or wrong when he is predisposed to evil through the heritage of original sin bequeathed to him by Adam? Heredity at most is but tendency, not compulsion; and we have no warrant for doubt in the light of revealed truth concerning the inherent justice and mercy of God that every element of cause or inflicted tendency will be taken into righteous account in the judgment of each and every soul. The man who can intelligently ask or consider the question framed above shows his capability of distinguishing between good and evil, and can not consistently excuse himself for wilful wrongdoing. Our first parents disobeyed the command of God by indulging in food unsuited to their condition; and, as a natural consequence, they suffered physical degeneracy, whereby bodily weakness, disease, and death came into the world. Their posterity have inherited the resultant ills, to all of which we now say flesh is heir; and it is true that these human imperfections came through disobedience, and are therefore the fruits of sin. But as to accountability for Adam's transgression, in all justice Adam alone must answer. The present fallen status of mankind, as expressed in our mortal condition, was inaugurated by Adam and Eve; but Divine justice forbids that we be accounted sinners solely because our parents transgressed. Though the privations, the vicissitudes, and the unrelenting toil enforced by the state of mortal existence be part of our heritage from Adam, we are enriched thereby; for in just such conditions do we find opportunity to develop the powers of soul that shall enable us to overcome evil, to choose the good, and to win salvation and exaltation in the mansions of our Father. If the expression "original sin" has any definite signification it must be taken to mean the transgression of our parents in Eden. We were not participators in that offense. We are not inheritors of original sin, though we be subjects of the consequences. The millions who have been slaughtered or have otherwise met death because of the greatest war in history, and those other and more millions of helpless dependents who have endured such agonies as to make of death a blessed relief, are all involved in the frightful results of the precipitation of war by their respective rulers; yet who can doubt that when a just accounting is called, those who brought about the carnage and the suffering shall be made to answer, not the irresponsible victims? And to everyone who has suffered blamelessly, He who notes even the sparrow's fall shall give full meed of recompense. Why waste time and effort in bewailing what Adam did? Better is it to face like men the actual conditions of our existence and to meet the requirements of righteous living. From the effects of Adam's transgression full redemption is assured through the atonement wrought by Jesus Christ our Lord. "For as in Adam all die, even so in Christ shall all be made alive." (1 Cor. 15:22.) -- 11 -- THE COOPERATIVE PLAN OF SALVATION Christ Alone Cannot Save You "WE believe that through the Atonement of Christ all mankind may be saved, by obedience to the laws and ordinances of the Gospel." In earlier articles of this series it has been shown that mortality is divinely provided as a means of schooling and test, whereby the spirit offspring of God may develop their powers and demonstrate their characters. Every one of us has been advanced from the unembodied or preexistent state to our present condition, in which the individual spirit is temporarily united with a body of flesh and bones. Yet this promotion to the mortal state is regarded by many as a degradation; and we are prone to bewail the fallen condition of the race as an unmitigated calamity. The Scriptures make plain the glorious truth that man may rise far above the plane upon which he existed before his birth in the flesh. We have stooped that we may conquer; we have been permitted to descend only that we may attain greater heights. The transgression of our parents in Eden was foreseen, and the Divine plan provided a means of redemption. The Eternal Father, who is verily the Father of our spirits, well understood the diverse natures and varied capacities of His unembodied children; and it was plain to Him, even from the beginning, that in the school of mortal life some would succeed while others would fail; some would be faithful and others false; some would choose the good, others the evil; some would seek the way of life while others would follow the road to destruction. He foresaw that His commandments would be disobeyed and His law violated; and that men, shut out from His presence and left to themselves would sink rather than rise, would retrograde rather than advance, and would be lost to the heavens. It was plain to Him that death would enter the world, and that the possession of bodies by His children would be of brief individual duration. A Redeemer was chosen, and that even before the foundation of the world. He, the first-born among all the spirit children of God, was to come to earth, clothed with the attributes of both Godhood and manhood, to teach men the saving principles of the eternal Gospel and so establish on earth the terms and conditions of salvation. In consummation of His mission, Christ gave up His life as a voluntary and vicarious sacrifice for the race. Through the Atonement wrought by Him the power of death has been overcome; for while all men must die, their resurrection is assured. The effect of Christ's Atonement upon the race is twofold: 1. The eventual resurrection of all men, whether righteous or wicked. This constitutes Redemption from the Fall, and, since the Fall came through individual transgression, in all justice relief therefrom must be made universal and unconditional. 2. The providing of a means whereby reparation may be made and forgiveness be obtained for individual sin. This constitutes Salvation, and is made available to all through obedience to the laws and ordinances of the Gospel. Between redemption from the power of death and salvation in the Kingdom of Heaven there is a vital difference. Man alone cannot save himself; Christ alone cannot save him. The plan of salvation is cooperative. The Atonement effected by the Lord Jesus Christ has opened the way; it is left to every man to enter therein and be saved or to turn aside and forfeit salvation. God will force no man either into heaven or into hell. Jacob, a Nephite prophet, has given us a masterly summary of the results of our Lord's Atonement, both as to the universal redemption from death, and the conditions upon which individual salvation may be obtained: "For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen, they were cut off from the presence of the Lord; Wherefore it must needs be an infinite atonement; save it should be an infinite atonement, this corruption could not put on incorruption. Wherefore, the first judgment which came upon man must needs have remained to an endless duration. . .. And it shall come to pass, that when all men shall have passed from this first death unto life, insomuch as they have become immortal, they must appear before the judgment-seat of the Holy One of Israel; and then cometh the judgment, and then must they be judged according to the holy judgment of God. . .. And he suffereth this, that the resurrection might pass upon all men, that all might stand before him at the great and judgment day. And he commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God. And if they will not repent and believe in his name, and be baptized in his name, and endure to the end, they must be damned; for the Lord God, the Holy One of Israel, has spoken it." (Book of Mormon, 2 Nephi 9:6, 7, 15, 22-24). -- 12 -- THE NEED OF A REDEEMER Man Cannot Exalt Himself THE Scriptures inform us that, prior to his transgression in Eden, Adam held direct and personal communion with God; and that one of the immediate consequences of his fall, which was brought about through disobedience, was his forfeiture of that exalted association. He was shut out from the presence of God, and though he heard the Divine Voice he no longer was permitted to behold the Presence of the Lord. This banishment was to the man spiritual death; and its infliction brought into effect the predicted penalty, that in the day of his sin he would surely die. See Gen. 2:17; Pearl of Great Price, p. 14. Through partaking of food unsuited to their condition and against which they had been specifically forewarned, the man and his wife became subject to physical degeneracy; and, eventually, as Satan the arch-tempter had foreseen, both the man and the woman had to suffer bodily death. Their offspring were directly affected by the hereditary enthralment, to which Abel fell a victim even during the life-time of his parents. Death came into the world through sin; the imperfections and frailties incident to the mortal state are conducive to sin; and man is prone in an inexcusable degree to readily yield thereto. So general is sin operative in the world that the wise comment of the ancient preacher stands unchallenged: "There is not a just man upon earth, that doeth good and sinneth not." (Eccles. 7:20). And the admonitory precept given by John the Apostle has lost none of its inspired forcefulness with time: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." (1 John 1:8). This sinful and fallen condition of mankind and the universal infliction of death are dominant elements of Satan's diabolical scheme to subdue the embodied spirits, whom he, as the rebellious son of the morning, had failed to draw to his standard in the conflict of primeval hosts. See Rev. 12:7-9; Isa. 14:12; also D&C 29:36-38 and 76:25-27. God provided a way by which His spirit-children would become embodied as a means of advancement; Satan introduced degeneracy and death in an attempt to thwart the Divine purpose. Death may claim its victim in infancy or youth, in the period of life's prime or when the snows of age have settled heavily upon the venerable head; it may come through disease or accident, by violence, or as what we call the result of natural causes; but come it must, as Satan well knows; and in that knowledge lies his present though but temporary triumph. But the ways of God, as they ever have been and ever shall be, are infinitely more potent than the deepest designs of men or devils; and the Satanic machinations to make death perpetual and supreme were foreseen and provided against even before the first man had been clothed in flesh. The Atonement wrought by Jesus Christ was ordained to overcome death, and to provide a means of ransom from sin and consequent deliverance from the dominion of Satan. As the natural and inevitable penalty incident to Adam's fall came upon the race through individual transgression, it would be manifestly unjust and therefore impossible as part of the Divine plan to make all men suffer the results thereof without provision for emancipation. "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life." (Rom. 5:12, 18). And further: "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." (1 Cor. 15:21, 22; see further Book of Mormon, Mosiah 3:11, 12). Without assistance from some power superior to his own, fallen man would remain eternally in his state of spiritual banishment from the presence of God. He is tainted and defiled through sin; and though he must pass the gates of death, that change from the embodied to the disembodied state cannot consistently be regarded as a means of ransom from the effect of transgression. We find in Nature an analogy applicable to our present demonstration; though in its use the present writer claims no credit for originality. The lifeless mineral, belonging to the lowest of the "three kingdoms," may grow big through accretion of substance, and may attain relative perfection of structure and form as in the crystal. But, though placed in the most favorable environment, no mineral particle unassisted by the power incident to life can become part of a living organism such as the plant. The living plant, however, may reach down to the mineral plane, and by absorption and assimilation make the mineral part of its own organic tissue. So the plant, though of itself utterly powerless to attain the yet higher plane of animal tissue, may be assimilated by the animal and become part thereof. And so with respect to either plant or animal substance becoming a constituent of human tissue. So for the advancement of man from his present fallen state to the higher condition of spiritual life, a power greater than his own is requisite. Through the operation of laws obtaining in the spiritual world man may be reached and lifted; himself he cannot exalt. A Redeemer and Savior is essential to the accomplishment of the Father's plan, which is "to bring to pass the immortality and eternal life of man" (Pearl of Great Price, p. 7); and that Redeemer and Savior is Jesus the Christ, beside whom there is and can be no other. -- 13 -- CHRIST'S UNIQUE STATUS As Redeemer and Savior of the World TO hosts of earnest and thoughtful people, comprising many who devoutly believe in the efficacy of our Lord's atoning death as a means of redemption from death and salvation from sin, it is a matter of surpassing wonder that the sacrifice of a single life could be made an effective means of emancipation for mankind. Scriptures ante-dating the Savior's earthly life plainly aver that the Atonement to be made by Him was to be a vicarious sacrifice, voluntary and love-inspired on His part, and universal in its application so far as human-kind would avail themselves of its beneficent means. These conditions were confirmed by the personal affirmations of the embodied Christ, and are attested by Scriptures post-dating the tragic consummation on Calvary. The concept of vicarious service, in which one may act or officiate for and in behalf of another, is as old as the race. It is, however, fundamentally opposed to the unscriptural assumption that the merits of one man may be accounted to the cancellation of another's sins. Scriptures both ancient and modern, the traditions of the human family, the rites of altar sacrifice, and even the sacrileges of heathen idolatry involve the basal conception of vicarious atonement. This principle, of Divine establishment in its original and uncorrupted form, was revealed to Adam (Pearl of Great Price, pp. 19-20), who offered sacrifices in the similitude of the then future death of the Lamb of God, and was taught and practised by later prophets down to the time of Christ. The Scriptures relieve us from the assumption that any ordinary mortal, by voluntarily giving up his life even as a martyr to the best of causes, could become a ransom for the sins of his fellows and a victor over death. Jesus Christ, though He lived and died as one of the human family, was of unique nature. Never has another such as He walked the earth. Christ was the only Being among all the embodied spirit-children of God suited to and acceptable as the great sacrifice of atonement, in these definite and distinct respects: 1. He was the One chosen and foreordained in the heavens to this specific service. 2. He was and is the Only Begotten of the Father in the body, and therefore the only Being ever born to earth who possessed in their fulness the inherent attributes of both Godhood and manhood. 3. He was and is the one and only sinless Man who has lived in mortality. Concerning our Lord's foreordination as the Redeemer and Savior, He has given us personal testimony with which the utterances of prophets who lived before His birth and apostles who taught after His death are in harmony. Twenty-two centuries before the meridian of time, the then unembodied Christ revealed Himself to a Book of Mormon prophet, saying: "Behold I am he who was prepared from the foundation of the world to redeem my people. Behold I am Jesus Christ." (Book of Mormon, Ether 3:14). Unto Moses the Father spake, saying: "Thou art in the similitude of mine Only Begotten, and mine Only Begotten is and shall be the Savior." (Pearl of Great Price, p. 2). These Scriptures are in accord with Peter's testimony of Christ as "a Lamb without blemish and without spot, who verily was foreordained before the foundation of the world." (1 Peter 1:19-20). As the Eternal Father's Only Begotten Son in the flesh, Christ possessed the inborn power to withstand death indefinitely, and this just as naturally as that He, being the offspring of a mortal mother, should derive the ability to die. Jesus Christ inherited through the operation of the natural law of heredity the physical, mental, and spiritual attributes of His parents--the Father immortal and glorified, the mother human. He could not be slain until His hour had come, the hour in which He would voluntarily give up His life, and permit His own decease as an act of will. How else are His definite asseverations concerning Himself to be construed? Consider for example this: "Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again." (John 10:17-18). And further: "For as the Father hath life in himself, so hath he given to the Son to have life in himself." (John 5:26). Christ died, not as other men have died or shall die, because of inability to escape death, but for a special purpose by voluntary surrender. Thus, the atoning sacrifice was no usual death of an ordinary man, but the decease of One who had the power to live. It was a sacrifice, indeed! [1] As a sinless Man Christ was exempt from the dominion of Satan; and was sublimely conscious of His own perfect probity. He challenged assailants with the pertinent demand "Which of you convinceth me of sin?" (John 8:46); and in the hour of His entrance into Gethsemane solemnly averred: "The prince of this world cometh, and hath nothing in me." (John 14:30). Had our Lord died as the result of Satan's power over Him through transgression, His death would have been but an individual experience, expiatory in no degree of any offenses but His own. His absolute freedom from spot or blemish of sin made Him eligible, His humility and willingness rendered Him acceptable as the propitiatory sacrifice for the sins of the world. In these respects, as in that of His having life in Himself and therefore power over death, He was of a status absolutely unique among men. With this knowledge spake the ancient Hebrew prophet, saying: "As the Lord God liveth, there is none other name given under heaven, save it be this Jesus Christ of which I have spoken, whereby man can be saved." (Book of Mormon, 2 Nephi 25:20). Footnotes 1. For comprehensive treatment see the author's work "Jesus the Christ," 800 pp., _The Deseret News_, Salt Lake City, Utah. -- 14 -- PHILOSOPHY OF THE ATONEMENT Its Two-fold Effect BELIEF in the efficacy of the death of Jesus Christ as a means of atonement, whereby redemption and salvation are made possible, is an essential feature of distinctively Christian religion. That belief if sustained by works constitutes faith in or acceptance of the Christ as the Only Begotten Son of God, and is supported by the Holy Scriptures of all ages. Nevertheless, to most of us, the fact of the Atonement is a great mystery. Be it remembered that the effect of the Atonement is two-fold: (1) Redemption of the human race from physical death, which entered the world as a result of Adam's transgression; and (2) Salvation, whereby means of relief from the results of individual sin are provided. Victory over death and the tomb became manifest in the resurrection of the crucified Christ. Of all who have lived in the flesh He was the first to come from the grave with spirit and body reunited, a resurrected, immortalized Soul. Justly, therefore, is He called "the firstfruits of them that slept" (1 Cor. 15:20); "the firstborn from the dead" (Col. 1:18); and "the first begotten of the dead." (Rev. 1:5). Immediately following our Lord's resurrection, "many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many." (Matt. 27:52-53). We learn that in due time everyone who has lived and died on earth shall be resurrected, "they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." (John 5:29). However, the order in which we shall be resurrected is determined by individual conditions of righteousness or guilt. (See 1 Cor. 15:23; Rev. 20:5-6.) A latter-day Scripture, describing the general resurrection of the just, incident to the approaching advent of Christ, embodies the Lord's declaration in these words: "The trump of God shall sound both long and loud, and shall say to the sleeping nations, Ye saints arise and live; ye sinners stay and sleep until I shall call again." (D&C 43:18). The second effect of the Atonement makes salvation possible to all men through obedience to the laws and ordinances of the Gospel; and of these the following are fundamental: (1) Faith in the Lord Jesus Christ; (2) Repentance; (3) Baptism by immersion for the remission of sins; (4) Laying on of hands for the gift of the Holy Ghost. It is evident that but for the Atonement accomplished by the Savior, there could be no resurrection from the dead (see Book of Mormon, 2 Nephi 9:7-12); and advancement from the disembodied state would be impossible. And just as plainly the Scriptures declare that without the Atonement of Christ mankind would be left in their sins, without means of making amends therefor and receiving remission thereof. We have learned but little of the eternal laws operative in the heavens; but that God's purposes are accomplished through and by law is beyond question. There can be no irregularity, inconsistency, arbitrariness or caprice in His doings, for such would mean injustice. Therefore, the Atonement must have been effected in accordance with law. The self-sacrificing life, the indescribable agony, and the voluntary death of One who had life in Himself with power to halt His torturers at any stage, and whom none could slay until He permitted, must have constituted compliance with the eternal law of justice, propitiation and expiation by which victory over sin and death could be and has been achieved. Through the mortal life and sacrificial death of our Lord Jesus Christ the demands of justice have been fully met, and the way is opened for the lawful ministration of mercy so far as the effects of the Fall are concerned. Sin, followed by death, came into the world through the transgression of one man. The entailment of mortality upon that man's posterity, with all its elements of a fallen state, is natural, we say, because we think we know something about heredity. Is it any more truly natural that one man's transgression should be of universal effect than that the redeeming and saving achievement of One, fully empowered and qualified for the work of atonement, should be of universal blessing? The ancient Apostles were explicit in answer. Thus spake Paul: "Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life." (Rom. 5:18). And further: "For there is one God, and one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all." (1 Tim. 2:5-6). Christ, victor over sin and death, established His right to prescribe the conditions under which man may attain salvation, and these are summarized as obedience to the laws and ordinances of the Gospel. That the physical, mental, and spiritual agony preceding and accompanying the crucifixion was real and necessary to the accomplishment of His fore-appointed mission has been affirmed by the Christ in the current dispensation: "For behold I, God, have suffered these things for all, that they might not suffer if they would repent; but if they would not repent, they must suffer even as I. Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit: and would that I might not drink the bitter cup and shrink--Nevertheless, glory be to the Father, and I partook and finished my preparation unto the children of men. Wherefore, I command you again to repent." (D&C 19:16-20). -- 15 -- HOW DOES CHRIST SAVE? His Plan Combines Justice and Mercy THE results of the Atonement accomplished by the Lord Jesus Christ comprise (1) universal deliverance from bodily death, that is to say the assured resurrection of all the dead, and (2) deliverance from the effects of individual sin. It is but just that since death has been entailed upon the entire race through the act of our first parents, redemption therefrom should be likewise universal, without effort or sacrifice on our part. We shall each be resurrected from death, our disembodied spirits tabernacling again in their bodies of flesh and bones, whether we be relatively clean, or filthy from sin; but the time or order of our respective liberation from the grave will be determined by our state of righteousness or guilt. So the Scriptures aver. (See e. g. John 5:28-29; 1 Cor. 15:23; Book of Mormon, 2 Nephi 9:6-13; and D&C 88:96-102.) Herein is a lawful adjustment between justice and mercy. We are mortal through no personal fault; we shall be made immortal without personal merit. Such is justice. And though many have committed crimes far more heinous than Adam's disobedience, even they shall eventually be absolved from their hereditary mortality. Such is mercy. The Divine plan of salvation, made effective through the Atonement, is likewise of universal application, so that every man may become a beneficiary thereof; but that plan is not self-operative. The Church of Jesus Christ of Latter-day Saints summarizes the conditions in this wise: "We believe that men will be punished for their own sins, and not for Adam's transgression. "We believe that, through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel." However great his moral weakness and sinful tendencies entailed by heredity, every responsible individual knows right from wrong, with some degree of conviction; and in the final judgment of that soul every element, whether of extenuation or crimination, will be taken into due account. Means of making amends for sin, and thereby establishing eligibility as fit subjects for remission or forgiveness, are freely offered to all men; but the prescribed conditions must be complied with or the incubus of sin can not be lifted. Salvation is not to be had for the mere asking. It is too precious a pearl to be wantonly cast at the feet of the unrepentant and unregenerate who, heedless of its eternal worth, would fain tread it into the mire wherein they wallow. Christ's plan for saving the souls of men contemplates no universal and unconditional remission of sins. That would be justice travestied and mercy corrupted. So far as I am personally responsible for sin, I, and I alone am accountable. This is just. But though I make all material restitution possible to my brother whom I may have wronged, I cannot alone wipe the stain of guilt from my soul. To obtain remission from God whose laws I have violated, to be again reconciled to Him through expiation for my transgression, I am in dire need of help. That help is provided through obedience to the laws and ordinances of the Gospel of Jesus Christ. I am not left without hope; but on the contrary have the Divine assurance of possible emancipation. This is mercy, indeed. "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." (Mark 16:16). So spake the Christ. The belief here specified must mean that active, vital, potent belief which we distinctively designate faith. A mere assent of the mind to any proposition, without application and action, remains a mental concept and nothing more. Our Lord's association of belief with baptism is proof that no empty or idle belief can avail to save. Genuine faith in the Lord Jesus Christ naturally leads to obedience to His commands; and the firstfruits of faith are embodied in repentance. None but the truly repentant believer is an acceptable subject for baptism. Thus no man can consistently hope for salvation in the Kingdom of God except through the Atonement of Jesus Christ; and the Atonement is made operative for the remission of sins through individual compliance with the conditions explicitly set forth by "the author of eternal salvation unto all them that obey him." (Heb. 5:9). Christ's method of saving souls is that of providing definite means, which any one may accept or reject to his own eternal gain or loss. Universal amnesty for crime may serve to increase crime. God's system of benevolence, which comprises and exceeds all that we call charity, consists in helping sinners to help themselves. Indiscriminate giving fosters pauperism in both the temporal and the spiritual sense. Man alone cannot save himself; and just as truly, Christ alone cannot save him. Obedience to the laws and ordinances of the Gospel is the price of salvation. An ancient Hebrew prophet thus set forth in simplicity the plan of salvation dependent upon the Atonement of Christ: "His blood atoneth for the sins of those who have fallen by the transgression of Adam, who have died, not knowing the will of God concerning them, or who have ignorantly sinned. But, wo, wo unto him who knoweth that he rebelleth against God; for salvation cometh to none such, except it be through repentance and faith on the Lord Jesus Christ." (Book of Mormon, Mosiah 3:11-12). In these latter days the Lord hath given this commandment unto the Church: "Thou shalt declare repentance and faith on the Savior and remission of sins by baptism and by fire, yea, even the Holy Ghost." (D&C 19:31.) -- 16 -- HEAVEN AND HELL Graded Conditions in the Hereafter THE destiny of souls in the hereafter is a subject of persistent interest and concern in human belief and speculation. Even pagan literature and the languages of heathendom testify to a general though ofttimes vague conception of two widely separated places or strongly contrasted states of future existence, which are in the main equivalent to the heaven and the hell of dogmatic theology. The Holy Scriptures generalize the future estate of the righteous as heaven, and the opposite as hell, without giving warrant, however, for the belief that but two places or kingdoms are provided, to one or the other of which every soul is to be consigned according to the balance-sheet of his life's account, and perhaps on a very small margin of merit or guilt. Equally unscriptural is the inference that the state of the soul at death determines that soul's place and environment throughout eternity, forever deprived of opportunity of progression. When left to his imagination, without the guidance of revelation, man conjures up a heaven and a hell to suit his fancy. Thus, to the mind of the savage, heaven is a hunting-ground with game a-plenty; to the carnal, heaven promises perpetual gratification of senses and passions; to the lover of truth and the devotee of righteousness, heaven is the assurance of limitless advancement in wisdom and achievement. And to each of these, hell is the eternal realization of deprivation, loss, disappointment and consequent anguish. Divine revelation is the only source of sure knowledge as to what awaits man beyond the grave, and from this we learn that at death the spirits of all men pass to an intermediate state, in which they associate with their kind, the good with the good, the wicked with the wicked, and so shall endure in happiness or awful suspense until the time appointed for their resurrection. Paradise is the dwelling place of relatively righteous spirits awaiting the glorious dawn of the resurrection. The final judgment, at which all men shall appear before the bar of God, is to follow their resurrection from the dead. We shall stand in our resurrected bodies of flesh and bones to receive from Jesus Christ, who shall judge the world, the sentence we individually merit, whether it be "Come ye blessed of my Father" or "Depart from me ye cursed." (See Matt. 25:31-46.) In His solemn discourse to the Apostles immediately prior to the betrayal our Lord sought to cheer their saddened hearts with the assurance, "In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." (John 14:2, 3.) Here is conclusive proof of varied conditions in the world beyond; and the teachings of Paul are incisive as to the state of resurrected souls: "There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead." (1 Cor. 15:40-42.) Latter-day revelation avers even more explicitly the fact of numerous and graded states provided for the souls of men. There is a Celestial Kingdom, into which shall enter all who have won not alone Salvation, but Exaltation. And who are these blessed ones? "They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given; that by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit." (D&C, 76). Next in order is the Terrestrial Kingdom, in which shall be saved those who, though honorable according to the codes of men, have failed in valiant and aggressive service in the cause of God, and also those who have died in ignorance of the prescribed "laws and ordinances of the Gospel." "Behold, these are they who died without law, and also they who are the spirits of men kept in prison, whom the Son visited, and preached the gospel unto them, that they might be judged according to men in the flesh; who received not the testimony of Jesus in the flesh, but afterwards received it. These are they who are honorable men of the earth, who were blinded by the craftiness of men." Yet lower is the Telestial Kingdom, and of its inhabitants we read: "These are they who received not the gospel of Christ, neither the testimony of Jesus. These are they who deny not the Holy Spirit. These are they who are thrust down to hell. These are they who shall not be redeemed from the devil, until the last resurrection, until the Lord, even Christ the Lamb shall have finished his work. . . . But behold, and lo, we saw the glory and the inhabitants of the telestial world, that they were as innumerable as the stars in the firmament of heaven, or as the sand upon the sea shore." Far below the lowest of these kingdoms of glory is the fate or state decreed for the souls who have sinned in the full light of knowledge and with conscious guilt, those who having received the testimony of Christ have ruthlessly and wantonly denied it in the interest of temporary gain or gratification, who have fallen so far in transgression as to be known by the awful name "sons of perdition," for whom no forgiveness is promised. (See D&C, 76:32-38). Thus is it provided that every soul shall inherit according to his deserts under the inviolable laws of God. Salvation is relative. He who attains the Telestial state is saved from the fate of utter Perdition; he who wins a place in the Terrestrial is raised above the lesser glory; and those who merit exaltation in the Celestial kingdom are supremely blessed, for they shall dwell and serve with God and His Christ eternally. -- 17 -- IN THE REALM OF THE DEAD Paradise--What of the Spirits in Prison? "WE believe that through the Atonement of Christ all mankind may be saved, by obedience to the laws and ordinances of the Gospel." No limitation is here expressed with respect to the living or the dead. Who are the living but the few just now tabernacled in mortal bodies destined sooner or later to die? Who are the dead but the uncounted myriads who once lived in the flesh and have already passed to the world of the disembodied? If the Atonement accomplished by the Lord Jesus Christ be a means of salvation to the few only who constituted the living during some specific period, or even to all who have heard and accepted the Gospel while in the body, the sacrifice made by the Son of God becomes of limited and small effect. The sure word of Scripture declares otherwise. Christ affirmed that His mission as the Redeemer and Savior of the race extended beyond the grave. Consider the profound significance of His words: "Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. . . . Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." (John 5:25-29). Jesus Christ died upon the cross in the literal sense in which all men die. While the corpse lay in the rock-hewn sepulchre the immortal Christ existed as a disembodied Spirit. Where was He, and what were His activities in the interval between His death on Calvary and His emergence from the tomb with spirit and body reunited--a resurrected Soul? The most natural assumption is that He went where the spirits of the dead ordinarily go; and that in the sense in which He had been while in the flesh a Man among men, He was during the period of disembodiment a Spirit among spirits. The Scriptures confirm this conception as true. While in the bodiless state our Lord ministered among the departed, both in Paradise and in the prison realm where dwelt in a state of durance the spirits of the disobedient. To this effect testified Peter: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also He went and preached unto the spirits in prison." (1 Peter 3:18, 19). And further: "For, for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." (1 Peter 4:6). One of the two condemned malefactors crucified by our Lord's side reviled Him; the other, who was penitent, supplicated the dying Christ saying: "Lord, remember me when thou comest into thy kingdom"; and to this appeal the Lord replied with the blessed assurance: "Verily I say unto thee, Today shalt thou be with me in paradise." (Luke 23:42, 43). The spirit of Jesus and that of the repentant sinner left their crucified bodies and went to the same place in the spirit world. But neither of them at that time went to Heaven, the abode of the Eternal Father; for, on the third day following, Jesus, then a resurrected Being, positively stated to the weeping Magdalene: "I am not yet ascended to my Father," and added as to an event then future, "but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." (John 20:17). Christ and the contrite thief went to Paradise; but Paradise is not the distinctive abode of God. To infer that the crucified transgressor was saved by his dying confession, and was granted a special passport to Heaven with sins unexpiated and without his compliance with "the laws and ordinances of the Gospel" is to disregard both letter and spirit of Scripture, and to ignore both reason and the sense of justice. We find here no warrant for belief in the efficacy of death-bed confession as a means of grace. Only through individual faith, repentance, and works can remission of sins be obtained. The dying malefactor who won from the Christ the comforting promise of a place in Paradise had manifested both faith and repentance. The blessing promised him was to the effect that he should that day hear the Gospel preached in Paradise. In the acceptance or rejection of the message of salvation he would be left an agent unto himself. The requirement of obedience to "the laws and ordinances of the Gospel" was not waived, suspended, or superseded in his case, nor shall it be for any soul. For the dead who have lived and died in ignorance of the requirements of salvation, as, in another sense, for the disobedient who later come to repentance, the plan of God provides for the vicarious administration of the essential ordinances to the living posterity in behalf of their dead progenitors. Of this saving labor Malachi prophesied in solemn plainness (Malachi 4:5, 6); and the glorious fulfilment has been witnessed in this modern age. The great Temples reared by the Latter-day Saints are maintained in large part for the service of the living in behalf of the dead. -- 18 -- WHY ARE THEY BAPTIZED FOR THE DEAD? Elijah the Prophet on the American Continent IN one of his letters to the Corinthians, Paul the Apostle discusses the resurrection of the dead, which was a subject of contention at the time of his writing. Having shown that through the Atonement of Jesus Christ all mankind shall be eventually redeemed from bodily death, the scholarly Apostle asks: "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" (1 Cor. 15:29). As the question is put by way of finality and climax to the preceding argument and is without explanatory comment, we must conclude that the subject involved no new or strange doctrine; but to the contrary that the people both understood and practised the ordinance of vicarious baptism by the living in behalf of the dead. To Nicodemus our Lord declared in such plainness as to preclude dispute: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." (John 3:5). That this new birth comprises water baptism by immersion, as was at that time being administered by John the Baptist, and the higher baptism of the Spirit, which Christ Himself came to give, is evident from the scriptural context. Note the incisiveness of our Lord's affirmation that without baptism man cannot enter the kingdom of God. No distinction is made, no exceptions are implied. The indispensable condition is applicable to all men whether living or dead. Nicodemus, though a scholar and a master in Israel, failed to understand the full import of our Lord's words, and in seeming bewilderment asked: "How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born?" (Verse 4). With at least equal pertinency it may now be asked: How can a man who has died without baptism be baptized? Can he enter the second time into his body of flesh and be immersed in water? The answer is that the living may be baptized for the dead. No one who accepts as a reality the Atonement of Jesus Christ in behalf of all humankind can consistently deny the efficacy of vicarious service, in which one person officiates in behalf of another, provided of course that the labor be done by Divine appointment. In the last chapter of the Old Testament the prophet Malachi describes a condition of the last days immediately precedent to the second advent of the Christ: "For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." (Malachi 4:1). This fateful prediction is followed by the blessed promise, expressed in the words of Jehovah: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." (Verses 5, 6). Joseph Smith the modern prophet solemnly affirms that in 1836 Elijah the prophet of ancient Israel appeared in the Temple that had been erected by the Latter-day Saints at Kirtland, Ohio, and effected the fulfilment of Malachi's prediction by this declaration: "Behold, the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse." (D&C, 110:14-15). This union of the interests of the departed fathers with those of their yet living descendants is a necessary preparation for the coming of the Lord, as affirmed by Joseph Smith: "The earth will be smitten with a curse, unless there is a welding link of some kind or other, between the fathers and the children, upon some subject or other, and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect." (D. C. 128:18). The Latter-day Saints are distinguished as a Temple-building people. Through direct revelation the Lord has made plain that baptism and associated ordinances for the dead, as also certain endowments of the living, are acceptable only when administered in structures specially reared and consecrated for this sacred service. In the spirit realm, as in our material world of mortals, the Gospel of Jesus Christ is being preached; and among both dead and living the authoritative proclamation is made: Repent for the Kingdom of Heaven is at hand. To be competent to officiate for his dead, a man must first comply with the laws and ordinances of the Gospel in his own behalf. There is an element of particular fitness in the fact that the appointed minister, through whom the vicarious service of the living in behalf of the dead has been inaugurated in the current dispensation, is none other than Elijah, who was taken from earth without passing through the change we call death, and who therefore held a peculiar and special relationship to both the living and the dead. True to the commission conferred through Elijah's modern ministry, the Church of Jesus Christ of Latter-day Saints rears Temples to the name and service of the living God, and in those sacred structures carries forward the appointed service for the salvation of the uncounted dead who have passed away in ignorance as to the necessity of compliance with the laws and ordinances of the Gospel, without which compliance no man can have place in the Kingdom of God. -- 19 -- OBEDIENCE IS HEAVEN'S FIRST LAW Conditions of Citizenship in the Kingdom of God WE believe that through the Atonement of Christ all mankind may be saved, by obedience to the laws and ordinances of the Gospel. (Articles of Faith, 3). Pope's famous line, "Order is Heaven's first law," has often been misapplied. Order is a result of compliance with established requirements; of necessity, therefore, it cannot be first. It is an effect, not the primary cause. A more thoughtful generalization leads to the conclusion that obedience is the basal law of Heaven, and that this law is equally valid and as truly operative in things pertaining to mortality. Jesus Christ, through whom the plan of salvation has been made available to mankind, has prescribed the conditions under which we may become its beneficiaries--the terms by which citizenship in the Kingdom of God may be secured. Among these specified conditions is baptism by immersion for the remission of sins. The gross materialist, who wilfully refuses to see or to acknowledge anything beyond the affairs of earth, may ask: How can water wash away sin? In answer be it said, water cannot remove the stain of guilt; nevertheless, obedience to the law of baptism as required by Jesus Christ is truly a means of securing forgiveness. Obedience, not water, is the cleansing unction. Have you never read of Naaman, captain of the Syrian hosts, who sought relief from his leprosy through the ministration of Elisha, the man of God? Read 2 Kings, chap. 5. The prophet commanded the leper to wash himself seven times in Jordan, and promised that through obedience the man would be cleansed. But the haughty Syrian was offended at the simplicity of the requirement. He had expected some ceremonial spectacle of power, a display of miracle. But by the counsel of his servant he went "and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean." The waters of Jordan had no special virtues of healing, but obedience effected a cure from the leprous affliction, which was rightly regarded as at once a bodily disease and a curse. And what of the widow, whose sons were to be sold into bondage because she could not pay her late husband's debt? Read 2 Kings 4:1-7. She came to Elisha in agony of soul; and the prophet told her to take the one little pot of oil in her house, and pour from it into as many vessels as she could borrow. With scrupulous care she complied with every detail of the instructions given her by the man of God, and the vessels were filled from the single cruse. Then she came and told the man of God. And he said, "Go, sell the cil, and pay thy debt, and live thou and thy children of the rest." Obedience is a source of power, even as is prayer. When the Jews marveled at the wisdom of Christ, He told them of a very simple yet effective way of obtaining, each for himself, knowledge of supreme worth. "My doctrine is not mine," said He, "but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John 7:16, 17). In every-day affairs we comply without question with the requirements essential to the results we desire. Electricity lights our homes, propels our vehicles, drives our machinery, transmits our messages, but only on condition that we obey to the minutest detail the laws by which that mystic force operates. We may cause the sunlight to record indelibly the beauties of the landscape, or the features of a friend, but only through obedience to the laws of light and the numerous mechanical adjustments incident to the use of the camera. And as we fully and unreservedly obey, the result is sure. Why then should it be a thing strange in our eyes that through obedience to established and eternal law the higher or spiritual powers should be invoked to our service? The effect is equally sure. The Christ has given us solemn assurance: "He that believeth and is baptized shall be saved." (Mark 16:16). In the present age, the unalterable necessity of obedience as a means of blessing has been reaffirmed through the prophet Joseph Smith: "There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated; And when we obtain any blessing from God, it is by obedience to that law upon which it is predicated." (D&C 130:20, 21). And further: "I, the Lord, am bound when ye do what I say, but when ye do not what I say, ye have no promise." (82:10). There is no element of uncertainty in the plan of salvation, far less of inconsistency or caprice in the judgment to be rendered on individual lives, for that would imply injustice. The plan is simple. Man is in a fallen condition, beset with weaknesses and sin. Means are provided whereby he may rise, and, through the corridors of death and the portals of the resurrection, reach the way of eternal progression. These means are all comprised in obedience to the laws and ordinances of the Gospel. It is only by compliance with the laws of our community and nation that we have title to personal liberty and to a share in the blessings and privileges provided by the government under which we live. Shall the terms of citizenship in the Kingdom of God be less definite than in the nations officered by men? Divine authority for the naturalization of mankind in that eternal Kingdom has been restored to earth in the current age. The Church of Jesus Christ of Latter-day Saints calls upon all peoples, irrespective of race or nationality, to cultivate an abiding faith in God, to turn from sin in contrite and genuine repentance, to be baptized by the authority of the Holy Priesthood, and to receive the assured companionship of the Holy Ghost through the laying on of hands. On the high authority of the Holy Scriptures, the direct word of God to man, be it said: There is no other road to Salvation. -- 20 -- THE DEVILS BELIEVE AND TREMBLE Faith Not Mere Belief WE believe that the first principles and ordinances of the Gospel are: (1) Faith in the Lord Jesus Christ; (2) Repentance; (3) Baptism by immersion for the remission of sins; (4) Laying on of hands for the gift of the Holy Ghost. (Articles of Faith, 4). Faith in God is the first, the fundamental, the basal principle of the Gospel; as, indeed, faith, in the more general usage of the term, is the impelling cause to activity even in ordinary affairs. Faith and belief are not infrequently confused, and the words are too commonly regarded as synonymous. An approach to identity of meaning appears in early English, in consequence of which fact belief is sometimes given the more definite signification of faith in our versions of the Holy Scriptures. Belief may be nothing more than a mental assent to any proposition, principle, or alleged fact; whereas faith implies such confidence and conviction as shall inspire to action. Belief is by comparison passive, a mere agreement or tacit acceptance only; faith is active and positive, and is accompanied by works. Faith is vivified, vitalized, living belief. Even the devils believe that Jesus is the Christ, and so fully that they tremble at the prospect of the fate foreshadowed by that belief (see James 2:19). Their belief may amount even to certain knowledge, but they remain devils nevertheless. Consider the man possessed by a demon in the country of the Gadarenes. When he beheld Jesus afar off he ran to the Master, and worshiped Him, while the evil spirit by whom the man was controlled acknowledged the Lord, calling Him "Jesus, thou Son of the Most High God." (Mark 5; for analogous instances see Mark 1:23-27, and 3:8-11). Strikingly similar in form, yet vitally different in spirit and effect, is this testimony of the demons as compared with Peter's confession of his Lord. To the Savior's question "Whom say ye that I am?" Peter replied in practically the same words voiced by the unclean spirits: "Thou art the Christ, the Son of the living God." (Matt. 16:15, 16). Peter's faith had already been tested, and had demonstrated its vital power. Through faith the Apostle had forsaken much that had been dear, and had followed his Lord in persecution and suffering. His knowledge of God as the Eternal Father and of Jesus Christ as the Redeemer may have been no greater than that of the demons; but while to them that knowledge was an added cause of condemnation, to him it was the power of righteous service and of eventual salvation. In a theological sense faith includes a moving, vital, inspiring confidence in God, and the acceptance of His will as our law and of His words as our guide in life. Faith in God is a principle of power, for by its exercise spiritual forces are made operative. By this power phenomena that appear to be supernatural, such as we call miracles, are wrought. Even the Lord Jesus was influenced and in a measure controlled by the lack of faith or the possession thereof by those who sought blessings at His hands. We are told that at a certain time and place Jesus "could there do no mighty work" because of the people's unbelief, which was so dense that He marveled at it. (Mark 6:5, 6). Repeatedly did the Lord rebuke and admonish with such reproofs as "O ye of little faith," "Where is your faith?" and "How is it that ye have no faith?" In glorious contrast rang out His words of benediction to those whose faith had made it possible for Him to heal and to save: "Thy faith hath made thee whole" and "According to your faith be it unto you." Read the record of the youthful demoniac whose agonized father brought his son to the Master, pleading pitiably "If thou canst do any thing, have compassion on us and help us." To this qualified intercession Jesus replied "If thou canst believe" and added "All things are possible to him that believeth." (Read Mark 9:14-29). The faith requisite to the healing was not that of the Healer alone, but primarily faith on the part of the suppliant. If through faith Divine interposition may be secured to the accomplishment of what we call material or physical miracles, and of this the Scriptures contain copious testimony (read Hebrews, chap. 11), is it consistent to doubt that faith is the appointed agency for invoking and securing spiritual blessings, even to the attainment of salvation in the eternal worlds? As shown in earlier articles, redemption from the power of death is assured to all through the victory achieved by Jesus Christ; but salvation is an individual gift, provided for all who shall establish claim thereto through obedience to the laws and ordinances of the Gospel. Faith in God the Eternal Father, and in His Son Jesus Christ as the Redeemer and Savior of the race, and in the Holy Ghost, is essential to the securing of individual salvation. Paul forcefully declares "But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." (Heb. 11:6). The Scriptures abound in assurances of salvation to those who exercise faith in God. The Savior's teachings are conclusive: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." (Mark 16:16). And again: "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him." (John 3:36). But who will venture to affirm that passive belief as distinguished from active faith is here implied? Can a man be said to believe in Jesus Christ in any effective and genuine sense unless that man shall strive to do the things that Christ commands? To any such inconsistent assumption, the Apostle John replies: "And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him." (1 John 2:3-5). In a revelation through Joseph Smith in 1829 the Lord Jesus Christ gave this instruction and blessed promise: "Ask the Father in my name, in faith believing that you shall receive, and you shall have the Holy Ghost, which manifesteth all things which are expedient unto the children of men." (D&C 18:18). -- 21 -- THE VOICE OF JOHN THE BAPTIST AGAIN HEARD Repent Ye, for the Kingdom of Heaven is at Hand THE personal ministry of Jesus Christ in the flesh was directly heralded by the preaching of John the Baptist, whose voice was that of one crying in the wilderness: "Repent ye, for the Kingdom of Heaven is at hand." The proclamation of the appointed harbinger was vindicated by the appearance of the Lord Himself, who came and opened the way of the Kingdom of God to all who would enter therein. In these modern days that same John, now a resurrected personage, has again officiated on earth. In him was vested of old the authority of the Priesthood of Aaron. On the 15th of May, 1829, a heavenly messenger, who declared himself to be John known as the Baptist, appeared in light and glory, and, laying his hands upon the heads of the modern prophet Joseph Smith and a companion in the ministry, conferred upon them the Aaronic Priesthood, saying: "Upon you my fellow servants, in the name of Messiah I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins." (D&C, Sec. 13). Thus was fulfilled in part the vision prophecy of the ancient Revelator, that in the last days an angel would come, "having the everlasting Gospel to preach unto them that dwell on the earth." (See Rev. 14:6, 7). Repentance, which stands eternally established as an indispensable condition of salvation, is today proclaimed anew under the authority of the restored Priesthood, and the call is to every nation, kindred, tongue, and people. The second advent of the Christ is near, and but little time remains to prepare for His coming, which shall be in power and great glory, to the accompaniment of the resurrection of the righteous dead, the glorification of the worthy who are still in the flesh, and the destruction of the wilfully and hopelessly wicked. Repentance, as the ordained requirement whereby remission of sins may be attained, consists essentially in a genuine sorrow for sin and comprises: (1) a personal conviction of guilt; (2) an earnest desire to secure foregiveness; and (3) a resolute determination to forsake sin and follow the path of righteous living. The first step in the course of effective repentance consists in the acknowledgment or confession of sin before God; the second in the sinner forgiving those who have sinned against him; and the third in his acceptance of Christ's atoning sacrifice as shown by a willingness to obey the further requirements embodied in the Gospel of salvation. 1. Without sincere confession of sin repentance is impossible. The Apostle John declared the solemn truth: "If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (1 John 1:8, 9). In this modern age the voice of the Lord Jesus Christ has been heard to the same effect: "Verily I say unto you, I, the Lord, forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death." And further: "By this ye may know if a man repenteth of his sins. Behold, he will confess them and forsake them." (D&C 64:7; and 58:43). 2. The sinner must be willing to grant forgiveness to others if he would secure that boon to himself. In teaching us how to pray, the Lord specified the condition on which forgiveness may rationally be asked: "Forgive us our debts as we forgive our debtors." No hope of forgiveness is justified if in our hearts we are unforgiving, "For," said the Christ, "if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." (Matt. 6:14, 15). Through His revelations to the restored Church in the current age, the Lord has emphasized this essential element of repentance: "Wherefore I say unto you, that ye ought to forgive one another, for he that forgiveth not his brother his trespasses, standeth condemned before the Lord, for there remaineth in him the greater sin. I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men." (D&C 64:9, 10). 3. Contrite repentance will naturally lead the penitent to do all he can to make amends for past offenses, and to comply with the conditions on which forgiveness is predicated. And as he learns that baptism at the hands of one invested with Divine authority is essential, he will seek such a servant of God, and humbly submit himself to the ordinance whereby citizenship in the Kingdom of God may be established. Without repentance salvation is impossible. The Savior followed the ringing call of His forerunner with the command: "Repent ye and believe the Gospel" (Mark 1:15). So also taught the Apostles of old, that God "commandeth all men everywhere to repent" (Acts 17:30). And in the present dispensation the word of God has come through the Prophet Joseph Smith: "And we know that all men must repent and believe on the name of Jesus Christ, and worship the Father in his name, and endure in faith on his name to the end, or they cannot be saved in the kingdom of God." (D&C 20:29). Against the awful danger of procrastination, whereby the ability to repent may be forfeited, the Book of Mormon solemnly warns: "For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors, . . . For behold, if ye have procrastinated the day of your repentance, even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you." (Book of Mormon, Alma 34:32, 35). -- 22 -- ARISE AND WASH AWAY THY SINS The Only Way WE believe that the first principles and ordinances of the Gospel are: (1) Faith in the Lord Jesus Christ; (2) Repentance; (3) Baptism by immersion for the remission of sins; (4) Laying on of hands for the gift of the Holy Ghost. (Articles of Faith, 4). "Men and brethren, what shall we do?" Such was the eager, anguished, almost despairing cry of the humbled multitude who, at the first Pentecost following the crucifixion of Christ, were brought to a realization of their awful guilt through the inspired utterances of Peter, the presiding Apostle. What shall we do? What can we do? Is hope yet open to us? This is the wail of contritely penitent souls, everywhere, always. When convicted of sin at the bar of his own conscience through genuine repentance, when at last able to see himself in all the repulsive pollution of his transgression, the self-accusing sinner yearns with fervid purpose to make all possible reparation and is zealous to learn and obey the conditions of forgiveness, if such there be. To every soul thus brought into the depths through the benign though afflicting influences of repentance, to all who thus appeal for mercy and rescue, the answer is direct and prompt: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (See Acts 2:37-39). The promise of remission is as wide as the domain of sin; for, excepting those (and be it said to our comfort that they are few) who sink so far into the quagmire of iniquity as to be numbered among the "sons of perdition," to whom effective repentance is impossible, all may be saved by compliance with the requirements set forth by the Author of the plan of salvation. The need of forgiveness is likewise universal; "for there is not a just man upon earth, that doeth good, and sinneth not" (Eccles. 7:20). Is it not reasonable, and wholly in keeping with the ordinary ways of men in their mutual dealings, that some substantial evidence shall be demanded to attest the genuineness of the repentance we voice in words? Is it enough that the debtor shall merely acknowledge his obligation and express regret that he has not heretofore been able to meet it? He must do something more, or he remains forever in debt. The seal by which repentance is validated is Baptism in water for the remission of sins; for by this is the blood of Jesus Christ made effective to cleanse from sin. (See 1 John 1:7). The voice in the wilderness heralding the advent of the Lord, the proclamation that aroused Jerusalem and reverberated throughout Judea and Galilee, was "the baptism of repentance for the remission of sins." (Mark 1:4; Luke 3:3). The cleansing ordinance was not to be administered indiscriminately, however; it was reserved for those who had brought forth "fruits meet for repentance," those whose profession of penitence was a true index to their contrite state. Saul of Tarsus when rebuked for his ill-directed zeal in persecuting the Lord's own, exclaimed in agony: "What shall I do, Lord?" By the mouth of devout Ananias came the answer: "Arise, and be baptized and wash away thy sins." (See Acts 22). And Saul, thereafter known as Paul, a preacher of righteousness and an Apostle of the Lord Jesus Christ, taught the saving doctrine that by baptism in water comes regeneration from sin. Pastors and prophets who ministered to the ancient fold of Christ on the American continent led the people in the same path, that of repentance and baptism by water, the only way by which remission of sins could then or can ever be secured. Read for yourselves in the Book of Mormon, which is verily the Scripture of the Western Continent: "For the gate by which ye should enter, is repentance, and baptism by water; and then cometh a remission of your sins by fire, and by the Holy Ghost." (2 Nephi 31:17). "Shew unto your God that ye are willing to repent of your sins, and enter into a covenant with Him to keep His commandments, and witness it unto Him this day, by going into the waters of baptism." (Alma 7:15). Hear the words of the Lord Jesus Christ through the prophet Mormon: "Turn, all ye Gentiles from your wicked ways, and repent of your evil doings, of your lyings and deceivings, and of your whoredoms, and of your secret abominations, and your idolatries, and of your murders, and your priestcrafts, and your envyings, and your strifes, and from all your wickedness and abominations, and come unto me, and be baptized in my name, that ye may receive a remission of your sins, and be filled with the Holy Ghost, that ye may be numbered with my people, who are of the house of Israel." (3 Nephi 30:2). And further: "The first fruits of repentance is baptism; and baptism cometh by faith, unto the fulfilling the commandments; and the fulfilling the commandments bringeth remission of sins." (Moroni 8:25). To His commissioned servants in the current age, the bearers of the Holy Priesthood again restored to earth, the Lord has given commandment that they proclaim anew to the world the same unchangeable truth, that only through baptism is remission of sins promised. Thus we read: "But thou shalt declare repentance and faith on the Savior and remission of sins by baptism and by fire, yea, even the Holy Ghost." (D&C 19:31). Such is the immutable law of God throughout the ages. There is no other way provided on earth or in heaven by which the merits of the Atonement of Jesus Christ may bring salvation to mankind. -- 23 -- ARE BABES TO BE DAMNED? A Horrible Misconception THAT baptism is essential to individual salvation is a tenet of most Christian churches. But baptism is enjoined as an indispensable requisite to remission of sins, and as the one and only gate of admission to the Church of Jesus Christ or the Kingdom of God. Faith in God and genuine repentance are prerequisites to effective baptism. In all consistency and justice, therefore, baptism can be required of those only who are capable of exercising faith and of rendering repentance. The undeveloped mind of a babe is incapable of conceiving sin, of experiencing faith, or of comprehending repentance. Why then should babes be baptized? We search in vain for scriptural authority or sanction of the practise of infant baptism. Christ took little children into His arms and blessed them, saying to those who would have kept the innocents from Him "Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven." (Matt. 19:14). But He did not baptize them; and, as an early writer has tersely remarked: "From the action of Christ's blessing infants, to infer they are to be baptized, proves nothing so much as that there is a want of better argument; for the conclusion would with more probability be derived thus: Christ blessed infants, and so dismissed them, but baptized them not; therefore infants are not to be baptized." The unscriptural and repellent dogma of inherent degeneracy and the contaminating effect of original sin, by which every child is born vile in the sight and judgment of God, long cast its dark shadow over the minds of men. From this conception sprang the practise of infant baptism and the perverted doctrine of assured damnation for all babes who die unbaptized. Even the most radical of churches has modified its teaching on this subject, and today permits its members to believe that children who die without baptism pass to a state of partial happiness and content, though forever denied the beatific vision of God. It is conceded, of course, that no dictum, dogma, or doctrine of men can determine the fate of souls, infant or adult, in the hereafter; nevertheless, theologic precepts have direct effect upon the thoughts and lives of mankind. It is cheering to know that practically all Christendom today repudiates the frightful heresy of the eternal condemnation of babes who die without baptism. Hear now the word of "Mormonism" on the matter and note the time of its enunciation. In 1830 the Book of Mormon was first published. Therein we read, in an epistle of the ancient prophet Mormon to his son Moroni: "Listen to the words of Christ, your Redeemer, your Lord and your God. Behold, I came into the world not to call the righteous, but sinners to repentance: the whole need no physician, but they that are sick; wherefore little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of circumcision is done away in me. And after this manner did the Holy Ghost manifest the word of God unto me; wherefore, my beloved son, I know that it is solemn mockery before God, that ye should baptize little children. Behold I say unto you, that this thing shall ye teach, repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their little children. And their little children need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins. But little children are alive in Christ, even from the foundation of the world. . . . Little children cannot repent; wherefore it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy. And he that saith, that little children need baptism, denieth the mercies of Christ, and setteth at nought the atonement of him and the power of his redemption." (Book of Mormon, Moroni 8:8-20). So proclaims the Church of Jesus Christ of Latter-day Saints to the world today. Faith in God, repentance of sin, baptism by water and of the Spirit, are required of every soul that comes to years of accountability and powers of comprehension; but without faith and repentance, of which only understanding minds are capable, baptism is but a perversion of the Gospel ordinance. The Scriptures relating to baptism in all ages and of all peoples are in harmony as to the conditions essential to the proper reception of the saving rite. In a revelation on Church government given through Joseph Smith the Prophet, in April, 1830, the Lord Jesus Christ thus defined the status of acceptable candidates for baptism: "All those who humble themselves before God, and desire to be baptized and come forth with broken hearts and contrite spirits, and witness before the church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into His Church." (D&C 20:37). These conditions exclude all who have not reached the age and capacity of discretion and understanding; and by specific commandment the Lord has forbidden the Church to administer baptism to others: "No one can be received into the Church of Christ, unless he has arrived unto the years of accountability before God, and is capable of repentance." (Verse 71). By revelation the Lord has designated eight years as the age at which children may be baptized into the Church. At an earlier age, however, children are to be brought to the elders of the Church, and be blessed by the laying on of hands in the name of Jesus Christ, after the pattern set by the Master in the course of His personal ministry. -- 24 -- THE WATERY GRAVE And the New Birth WHILE our Lord tarried at Jerusalem following the first Passover festival after the beginning of His public ministry, there came unto Him by night a certain ruler of the Jews. The visitor was of the Pharisees and a member of the great Sanhedrin, or supreme council of the nation. There is significance in the circumstance that Nicodemus sought Christ by night. Read John 3:1-21. We must credit the man with a genuine desire to learn of the doctrines taught by the newly recognized Prophet from Galilee, whose fame was already widely spread; but it appears that pride of station or fear of criticism led him to seek an interview under cover of darkness and privacy. Speaking for himself and probably for his official associates, Nicodemus thus addressed the Savior: "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him." Without waiting for specific questions, "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." The learned Jew expressed surprise, if not incredulity. "How can a man be born when he is old?" he asked; "can he enter the second time into his mother's womb, and be born?" Even after further explanation of the plan provided for the salvation of mankind, the eminent Rabbi and Sanhedrist exclaimed: "How can these things be?" Our Lord's reply must have been humbling if not humiliating to the man: "Art thou a master of Israel, and knowest not these things?" The conditions of citizenship in the kingdom of God are so simple that even the unscholarly may understand and obey. Beyond question the second birth specified to Nicodemus as so thoroughly indispensable that without it no man can ever see the kingdom of God is baptism by water, and by the ministry of the Spirit or the Holy Ghost. The efficacy of baptism as a means of securing remission of sins and of attaining entrance to the Church of Jesus Christ, which is the kingdom of God, lies in the fact that this is the ordinance prescribed by Divine authority, whereby the Savior's atoning sacrifice may be made operative and effective. Salvation is not to be had for the mere asking; it is nevertheless made accessible to all through faith and prescribed works. Simple as is the outward or physical process, there is profound symbolism in the baptismal rite. As seen, Christ compared it to a birth, an entrance into a new world or state of being. No such symbolism obtains in baptism except by complete immersion in water and a coming forth therefrom. Water baptism has also been very impressively compared to burial and resurrection; and the comparison is meaningless except the baptism be by immersion followed by a rising from the watery grave. Paul evidently so knew, as his words attest: "Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." (Rom. 6:3-5; see also Col. 2:12). Christ Himself was baptized "to fulfill all righteousness," and His baptism at the hands of John was by immersion, as is evidenced by the fact that He "went up straightway out of the water." Have you read the story of the contrite Ethiopian eunuch, treasurer to Queen Candace? After listening to Philip's exposition of the Scriptures, as the two rode together, the Ethiopian desired baptism, and, Philip consenting, "he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more; and he went on his way rejoicing." (See Acts 8:26-39). Did Philip, who was directed in this ministry by the angel of the Lord, err in administering baptism by immersion? Theologians are generally agreed that for centuries after the time of Christ immersion was the only mode of authorized baptism; and philologists testify that the very word "baptize" is derived from the Greek verb meaning to immerse or bury. The Holy Scriptures prescribe baptism by immersion as essential to salvation, and none other form is validated by the Word of God. To the Nephites on the Western Continent the resurrected Lord appeared soon after His ascension from the Mount of Olives. He gave the people explicit instructions as to the way in which the essential ordinance of baptism by immersion was to be administered. Baptism as prescribed by revelation in the present age is after the same pattern; and every baptism administered in the Church of Jesus Christ of Latter-day Saints is by immersion. (See D&C 20:72-74). -- 25 -- THE BAPTISM OF FIRE Power of the Spirit WE believe that the first principles and ordinances of the Gospel are:--(1) Faith in the Lord Jesus Christ; (2) Repentance; (3) Baptism by immersion for the remission of sins; (4) Laying on of hands for the gift of the Holy Ghost. (Articles of Faith 4). John the Baptist proclaimed the necessity of repentance and of baptism by water, which latter he administered to all who came in contrition seeking admission to the kingdom of God. With equal fervency, this voice crying in the wilderness foretold a second or higher baptism, which, however, John was not authorized to give. This he characterized as the baptism of fire and the Holy Ghost, ordained to follow his administration, and to be given by that Mightier One, whose preeminence John delighted to proclaim. This was the Baptist's testimony: "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire." (Matt. 3:11). That the Mightier One referred to was none other than Jesus the Christ is thus set forth in the words of John: "Behold the Lamb of God. . . . This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. . . . And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost." (John 1:29-33). In His incisive instructions to Nicodemus respecting the works essential to salvation, the Savior did not stop with the specification of the watery birth. Baptism by immersion in water, though administered by one invested with the power of the Holy Priesthood, is incomplete without the quickening effect of the Spirit. "Born of water and of the Spirit" is the indispensable status of every man who shall gain admission to the kingdom of God. While yet in the flesh our Lord specifically and repeatedly assured the Apostles that after His departure the Comforter or the Spirit of Truth would be sent unto them; and the scriptural context plainly shows that these expressive appellations have reference solely to the Holy Ghost. Amidst the solemnities of His ascension, the Lord reiterated these assurances of a spiritual baptism, saying: "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." (Acts 1:5). A rich fulfilment was realized at the succeeding Pentecost, when the assembled Apostles were endowed with unprecedented power from heaven, being filled with the influence of the Holy Ghost so that they spake in tongues other than their own as the Spirit gave them utterance. An outward manifestation of this Divine investiture was seen in the tongues of flame which rested upon them severally. The Lord's promise, so miraculously fulfilled upon themselves, was repeated by the Apostles to those who sought their instruction. Conditioned upon their repentance and baptism in water, Peter assured the penitent Jews that they should "receive the gift of the Holy Ghost." (Acts 2:38). That the bestowal of the Holy Ghost is an ordinance requiring higher authority than that by which water baptism may be performed is evidenced by Scripture. Philip--not the Apostle Philip, but presumably one of the seven men who had been set apart for a lesser ministry (Acts 6:3-6)--preached to the Samaritans and baptized many. Plainly Philip was empowered to administer water baptism; and it is equally clear that an authority greater than his was requisite for the higher baptism of the Spirit or the conferring of the Holy Ghost by the laying on of hands. To this the Scriptures testify: "Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost." (Acts 8:14-17). Very illuminating is the instance of Paul's ministry unto certain devout Ephesians (Acts 19:1-7) who professed to have been baptized "unto John's baptism," but who were plainly uninstructed as to the necessity of the baptism of the Spirit. It is probable that these men had submitted to immersion by unauthorized hands; and therefore Paul caused that they be baptized "in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." To the Twelve Disciples who were ordained by the resurrected Lord among the Nephites on the American continent, Christ gave special power, so that all baptized believers upon whom they would lay their hands should receive the Holy Ghost; and thus is the assurance recorded: "Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins." (Book of Mormon, 3 Nephi 12:2; see also Moroni chap. 2.) And in this modern day, the authority of both the Lesser or Aaronic Priesthood, which is requisite to water baptism, and of the Higher or Melchizedek Priesthood, without which the gift of the Holy Ghost cannot be authoritatively bestowed, has been restored to earth, through the Prophet Joseph Smith. The Elders of the Church today are commanded to preach the Gospel, to baptize the penitent, "And to confirm those who are baptized into the church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the Scriptures." (D&C 20:41). -- 26 -- IN THE NAME OF GOD, AMEN! Authority of the Holy Priesthood Again Operative on Earth WE believe that a man must be called of God, by prophecy, and by the laying on of hands, by those who are in authority, to preach the Gospel and administer in the ordinances thereof. (Articles of Faith No. 5). We have seen that certain ordinances, prescribed by the Lord Jesus Christ, are indispensable to salvation. Without baptism by water and the conferment of the Holy Ghost by the laying on of hands no man can enter the kingdom of God, for so the Lord hath affirmed and so the Scriptures attest. The outward form, mode, or operation in each of these sacred and far-reaching rites is notably simple. So far as the physical procedure is concerned, any man of ordinary ability may learn to perform the ceremony, and that with a few minutes' oral instruction or reading. The same may be said of many ordinances prescribed in human institutions. One may readily commit to memory and learn to speak with due impressiveness the words by which a college degree is conferred upon the successful student, the formula by which man and woman are united in the bonds of wedlock, or the judicial pronouncement by which one prisoner is restored to liberty and another condemned. But, as everybody knows, to make the utterance effective he who speaks must be invested with specific authority, without which his presumption to officiate would be a punishable offense under the secular law. Are consistency and reason less to be considered in matters of Divine administration than in the affairs of mortals? Healing ministry to the afflicted in the name of Jesus Christ is one of the gifts of the Spirit implanted in the Church. The Apostles of old so administered, and with such effect that disease was stayed and evil spirits were rebuked. Certain vagabond Jews once attempted to imitate Paul in his authoritative functions, and among them were the seven sons of Sceva chief of the priests. (See Acts 19:11-18). Unto a suffering demoniac these evil and presumptuous men, void of authority and power, undertook to minister, solemnly pronouncing the words: "We adjure you by Jesus," and then, as if to put beyond question the Name in which they blasphemously essayed to speak, added "whom Paul preacheth." But the demon in the man laughed them to scorn, and cried aloud in derision: "Jesus I know, and Paul I know; but who are ye?" The Apostles who were with the Lord in the flesh had been ordained by Him to the Holy Priesthood; and Paul who was later called into the ministry was ordained by the laying on of hands of those in authority. (Acts 13:2-4). Even the evil spirits acknowledged their authority, as earlier the demons had acclaimed the Christ "Jesus, thou Son of the Most High God." (See Mark 5:7). But for the vagabond pretenders there was contempt and humiliation. And what of the impressive lesson taught by the experience of Simon the sorcerer? (See Acts 8:18-24). He marveled at the power demonstrated through the Apostles; for to the baptized believers upon whom they laid their hands came the Holy Ghost with manifestations of spiritual endowment. His mind, heart and motive darkened by sin, Simon sought to buy with money the power that only the call of God could impart: "But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." (Acts 8:20-23). Far surpassing anything and all that man can bestow is the authority to preach the Word of God and administer Divine ordinances through the investiture of the Holy Priesthood. While Israel lived under the Law, bereft of the fulness of spiritual light such as the Gospel alone can give, Jehovah repeatedly manifested His righteous jealousy or zeal in behalf of His appointed servants and against all who pretended to arrogate authority unto themselves. Read the story of wicked Korah and his associates in their attempt to minister in the priest's office (Numbers 16); consider the rejection of Saul, king of Israel, who offended by undertaking to discharge the functions of the Lord's prophet (1 Sam. 13:8-14). And think of Uzziah, king of Judah, who died an outcast and a leper, through the visitation of punishment for having presumed to officiate without priestly ordination. (2 Chron. 26). In the establishment of His Church among the ancient Americans, the Lord was specific in conferring upon certain men the authority to baptize, to lay on hands for the giving of the Holy Ghost, administer the sacrament of bread and wine, and otherwise to officiate in the ordinances pertaining to the Holy Priesthood. By personal ordination the Lord invested His chosen representatives to minister in His Name. (Book of Mormon, 3 Nephi 11:21, 22; 12: 1, 2; 18:5). So also, in the present age, authority to minister in the saving ordinances of the Gospel must be given of God, not assumed by man. The Church of Jesus Christ of Latter-day Saints proclaims to the world that the Holy Priesthood, which is the appointment and authority to officiate in the name of God, has been restored to the earth in modern days, through direct dispensation from the heavens by angelic ministry to the Prophet Joseph Smith. The imperative urgency of the call is thus set forth in current revelation: "And the voice of warning shall be unto all people, by the mouths of my disciples, whom I have chosen in these last days. And they shall go forth and none shall stay them, for I the Lord have commanded them. . . . Wherefore the voice of the Lord is unto the ends of the earth, that all that will hear may hear: Prepare ye, prepare ye for that which is to come, for the Lord is nigh. . . . For I the Lord cannot look upon sin with the least degree of allowance. Nevertheless, he that repents and does the commandments of the Lord shall be forgiven." (D&C 1). -- 27 -- FOR TIME ONLY OR FOR ETERNITY Human Institutions and Divine Authority. ORGANIZATION is essential to human advancement. The Divine affirmation that it is not good for man to be alone may be applied not only to the union of the sexes in honorable marriage, upon which the perpetuity of the race depends, but also to the association of humankind in community life, without which cooperation is impossible and the achievements of united purpose would be unknown. It is natural and necessary that men shall establish and maintain institutions for community betterment. The constitution of every liberal government recognizes the right of individuals to associate themselves in any organization having worthy purpose, in harmony with the spirit of law and order, and not interfering with the rights and privileges of non-members. Thus, men may institute societies, associations, and clubs, guilds, fraternities, and orders. They may designate their organization as a church if they choose, and may enact rules prescribing conditions of admission, and providing for the administration of the institution's affairs. They may go so far as to say that no man shall be admitted to the church thus created except he be baptized by immersion in water by one of the officials, and that the seal of membership shall be the pronouncing of a formula accompanied by the laying on of hands. But who of us would hazard his reputation as a rational being by asserting or even believing that such baptism, administered by an authority created by man, can be of effect in assuring remission of sins, or that it shall be recognized as efficacious by the powers of Heaven? Churches, societies, or other associations, established on purely human initiative are institutions of men; they can never be aught else. It is in line with consistency that such organizations bear the names of men, or that they be known by some appellation expressive of their origin, their constitution, their peculiarities of government, their location, or some other distinguishing feature. Could it be counted less than sacrilege to attach the name of Deity to a church called into being in the manner we have assumed? The Church of the apostolic epoch was the organization that Christ had established. He very expressively called it My Church (Matt. 16:18); and after His departure, every ordinance therein was administered in the name of Jesus Christ. By Divine assurance those ordinances were of effect, not only on earth but in Heaven, not alone for time, but for eternity. Of man-made institutions, of artificial growths though bearing the titles of churchly cults, the Lord emphatically declared: "Every plant, which my heavenly Father hath not planted, shall be rooted up." (Matt. 15:13). In the course of His ministrations on the Western Continent, Jesus Christ established His Church, and thus answered certain inquiries as to the name by which that Church should be called: "Whatsoever ye shall do, ye shall do it in my name; therefore ye shall call the church in my name; and ye shall call upon the Father in my name, that he will bless the church for my sake. And how be it my church, save it be called in my name? For if a church be called in Moses' name, then it be Moses' church; or if it be called in the name of a man, then it be the church of a man; but if it be called in my name, then it is my church, if it so be that they are built upon my gospel." (Book of Mormon, 3 Nephi 27:7, 8.) The acts of a public official, whether of local or national status, are effective only within the limits of the jurisdiction he represents. City ordinances can be enforced within the boundaries of the municipality, but not beyond. State legislatures are powerless to enact laws for interstate regulation. Congress is limited in specific jurisdiction to the national domain. Yet, in the face of these fundamental facts, there are men who assume that it is within their province to legislate in spiritual affairs, and to alter, annul, or supersede by their own enactments, the laws established by Divine authority relating to membership in the Kingdom of God. In the current age the Lord has established His Church upon the earth, and has made plain the portentous fact that while honorable obligations, agreements, and contracts among men may be valid under human laws, He is in no way bound by such exercise of mortal agency as conditioning the future of the soul after death. Ponder these declarations of Jesus Christ, given to His Church in 1843: "All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, . . .. are of no efficacy, virtue or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead. . . ..And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God." (D&C 132:5-13). -- 28 -- APOSTLES AND PROPHETS NECESSARY The Primitive Church and the Church of Latter Days WE believe in the same organization that existed in the Primitive Church, viz.: apostles, prophets, pastors, teachers, evangelists, etc. (Articles of Faith, No. 6). Most people who profess belief in Christianity accept as a scriptural fact the establishment of the Church of Jesus Christ, through the Lord's personal ministry, in the early days of what we call the Christian Era, the period that has been expressively designated the meridian of time. During the many centuries between the days of Moses and the advent of Christ in the flesh, Israel had lived under the Law, between which and the Gospel a clear distinction is drawn in Scripture. Paul's explicit segregation of the two is cogent, and ample for illustration: "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus." (Gal. 3:23-26). The Law of Moses, the schoolmaster's administration which was constituted for the discipline of a people unprepared to receive the higher tutoring of the Gospel, was fulfilled and therefore abrogated as a formal and obligatory system through the earthly ministry of the Lord Jesus Christ. While this fulfilment is evidenced by the whole tenor of New Testament Scripture, a most direct and concise declaration may be quoted with profit from the Nephite Scriptures, recorded by holy men who officiated under Divine commission on the American continent throughout a period of approximately six centuries before and four centuries after the birth of Christ. The prophet Nephi who was living at the time of our Lord's death, resurrection, and ascension, incorporates in his record the words of the Resurrected Savior as follows: "Behold I say unto you, that the law is fulfilled that was given unto Moses. Behold, I am he that gave the law, and I am he who covenanted with my people Israel: therefore, the law in me is fulfilled, for I have come to fulfil the law; therefore it hath an end. Behold, I do not destroy the prophets, for as many as have not been fulfilled in me, verily I say unto you, shall all be fulfilled." (Book of Mormon, 3 Nephi 15:4-6). A studious reading of the four Gospels demonstrates that while our Lord recognized the Jewish hierarchy as administrators of an existing system of government, and complied with all lawful requirements thereof as such applied to Himself, He proclaimed the Gospel of the Kingdom in place of the Mosaic Law, and ordained men to a higher Priesthood than that of Aaron under which the priests of the Jews claimed to operate. He commissioned the Twelve Apostles (Matt. 10:1; Mark 3:14; Luke 6:13), and afterward the Seventy (Luke 10:1). Unto the eleven Apostles who had remained faithful the Lord gave the parting instruction, shortly before His ascension: "Go ye into all the world, and preach the Gospel to every creature." The Apostles labored with devoted energy, "And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following." (See Mark 16:15-20). The Apostles clearly understood that though the Master had passed from earth He had left with them authority and commandment to build up the Church as an established organization. One of their early official acts was to fill the vacancy in their own body, which had been created by the apostasy and death of Judas Iscariot. It is evident that they considered the apostolic body to comprise twelve members and that the needs of the Church required the organization to be made complete. By official action Matthias was added to the eleven. (See Acts 1:21-26). Under the administration of the Apostles and others who officiated by their direction in positions of lesser authority, the Church of Jesus Christ grew in membership and influence. For ten years or more following our Lord's ascension, Jerusalem was the headquarters of the Church, but branches were established in the outlying provinces, and these branches, or local "churches," were officered by bishops, deacons, and other ministers, who were chosen and ordained by apostolic authority. We find, operating in their sacred callings in the Primitive Church, apostles, prophets, evangelists, pastors, teachers, elders, bishops, priests and deacons. The purpose of these several offices is declared to be "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." (Eph. 4:12). Every office so established is necessary to the development of the Church, which has been aptly compared to a perfect body with its several members, each adapted to particular function and all coordinated for the common good. In an organization planned and established through Divine wisdom, there are neither superfluities nor parts wanting. Eye, ear, hand, and foot, each is essential to the symmetry and physical perfection of the body; in the Church no one in authority can rightly say to his fellow: "I have no need of thee." (See 1 Cor. 12:12-21). The Primitive Church was of comparatively short duration. The world fell into spiritual darkness, and a restoration of power and commission from the Heavens became necessary to the reestablishment of the Church with its ancient blessings and privileges. The Church of Jesus Christ of Latter-day Saints proclaims the imperative need of "the same organization that existed in the Primitive Church," and solemnly avers that through the ministration of heavenly beings the Church of Jesus Christ is restored to earth, for the salvation of mankind both living and dead. -- 29 -- WHEN DARKNESS COVERED THE EARTH The Long Night of Apostasy WE accept as fact the belief common to Christendom that the Church of Christ was established under our Lord's personal direction and that during the early period of apostolic administration the Church was blessed with rapid growth and marvelous development. A question of profound importance confronts us: Has the Church of Jesus Christ maintained an organized existence upon the earth from the apostolic age to the present? We affirm that with the passing of the apostolic period the Church drifted into a condition of apostasy, whereby succession in the Holy Priesthood was broken; and that the Church as an earthly organization operating under Divine direction and having authority to officiate in spiritual ordinances ceased to exist among men. [1] We affirm that this great apostasy, whereby the world was enshrouded in spiritual darkness, was foretold by the Savior Himself while He lived as a Man among men, and by His prophets both before and after the period of His life in mortality. The apostolic ministry continued in the Primitive Church for about sixty years after the death of Christ, or nearly to the end of the first century of the Christian Era. For some time thereafter the Church existed as a unified body, officered by men duly invested by ordination in the Holy Priesthood, though, even during the lifetime of some of the Apostles, the leaven of apostasy and disintegration had been working. Indeed, hardly had the Gospel seed been sown before the enemy of all righteousness had started assiduously to sow tares in the field; and so intimate was the growth of the two that any forcible attempt to extirpate the tares would have imperiled the wheat. The evidences of spiritual decline were observed with anguish by the Apostles who, however, recognized the fulfilment of earlier prophecy in the declension, and added their own inspired testimony to the effect that even a greater falling away was imminent. The apostasy progressed rapidly, in consequence of a cooperation of disrupting forces without and within the Church. The dreadful persecution to which the early Christians were subjected drove great numbers of Christians to renounce their allegiance to Christianity, thus causing a widespread apostasy from the Church. But far more destructive was the contagion of evil that spread within the body, manifesting its effects mainly in the following developments: (1) The corrupting of the simple principles of the Gospel of Christ by admixture with the so-called philosophical systems of the times. (2) Unauthorized additions to the rites of the Church, and the introduction of vital changes in essential ordinances. (3) Unauthorized changes in Church organization and government. The result of the degeneracy so produced was to bring about an actual apostasy of the entire Church. The Apostasy Predicted Isaiah beheld in vision the condition of mankind during the darkness of the spiritual night; and he pictures the earth as languishing in desolation: "The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant." (Isa. 24:1-6). That the general transgression meant something more than a violation of Mosaic statutes is evident from the fact that nowhere in Scripture is the Law of Moses called an "everlasting covenant," but to the contrary, the covenant of the Gospel is clearly differentiated from the Law. The prophet Amos foresaw the time of famine and thirst, the day of futile search for the Word of God. "Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it." (Amos 8:11-12). Christ specifically warned the disciples against the impending departure from the truth: "Take heed that no man deceive you" said He, "For many shall come in my name, saying, I am Christ, and shall deceive many." (Matt. 24:4, 5). And further: "Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not." (Verses 23-26). The Apostles bore warning testimony to the same awful certainty. Paul admonished the elders at Ephesus to be on their guard against the wolves that would invade the fold, and against false teachers who would assert themselves "speaking perverse things to draw away disciples after them." (See Acts 20:28-30). The same Apostle thus wrote to Timothy: "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron." (1 Tim. 4:1, 2; see also 2 Tim. 4:1-4; and 2 Thess. 2:3, 4). Peter prophesied, in language so plain that all may comprehend, of the heresies that would be preached as doctrine: "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of." (2 Peter 2:1, 2). John the Revelator expressly predicted the restoration of the Gospel (Rev. 14:6, 7); and such restoration would be impossible had not the Gospel been taken from the earth. Book of Mormon Scriptures foretold in plainness the great falling away and the subsequent restoration of the Gospel of Christ. (See 1 Nephi 13: 5-9; 3 Nephi 16:7). The Apostasy Affirmed The apostate condition of Christendom has been recognized and affirmed by high ecclesiastical authority. Let a single citation suffice. The Church of England thus proclaims the fact of degeneracy, as set forth in her "Homily against Peril of Idolatry," published about the middle of the sixteenth century and retained to this day as an official declaration: "So that laity and clergy, learned and unlearned, all ages, sects, and degrees of men, women, and children of whole Christendom--an horrible and most dreadful thing to think--have been at once drowned in abominable idolatry; of all other vices most detested of God, and most damnable to man; and that by the space of eight hundred years and more." By revelation through Joseph Smith the prophet the Lord thus confirmed the predictions of His ancient servants with respect to the apostasy of mankind: "For they have strayed from mine ordinances, and have broken mine everlasting covenant. They seek not the Lord to establish his righteousness, but every man walketh in his own way, and after the image of his own God, whose image is in the likeness of the world, and whose substance is that of an idol." (D&C 1:15, 16). The universal apostasy has been succeeded by the restoration of the Gospel, of which blessed truth the Church of Jesus Christ of Latter-day Saints bears testimony to the world. Footnotes 1. See the author's "The Great Apostasy," 170 pp., _The Deseret News_, Salt Lake City, Utah. -- 30 -- THE MORNING BREAKS, THE SHADOWS FLEE Light of the Gospel Again Shines WE believe in the same organization that existed in the Primitive Church, viz.: apostles, prophets, pastors, teachers, evangelists, etc. (Articles of Faith, No. 6). As one of the signs whereby men may know when the Lord's coming is near, Christ specified this feature of the latter times: "And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." (Matt. 24:14). As this follows in immediate sequence to our Lord's prediction of the general apostasy, incident to which false prophets would arise, iniquity abound, and love for the truth wax cold, an actual restoration of the Gospel had to occur, or the Savior's words recorded in the 24th chapter of Matthew would be inconsistent and their fulfilment impossible. The Revelator John was shown the scenes of the days immediately before the latter-day advent of the Christ. In recording the vision as then already past he wrote: "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters." (Rev. 14:6, 7). If an angel was to come to earth, bringing the Gospel, the fact is plain that the Gospel could not be at that time upon the earth. The Gospel, which the angel would bring, was to be preached "to every nation, and kindred, and tongue, and people"; and this in strict and logical consistency with the Lord's personal prophecy quoted above, that one of the distinguishing signs of the last days was that the Gospel of the kingdom, "this Gospel," that is to say, the Gospel that He had proclaimed, would be "preached in all the world for a witness unto all nations." But, many have asked, had we not the Gospel? The Holy Bible, which is the scriptural repository of the Gospel record has been among men from the time of its earliest compilation; why then the necessity of a restoration? Yes, we had the Bible; but the Gospel is something other and greater than a book. The Holy Scriptures, invaluable and sacred though they be, profess to be only the letter of the Gospel. Is it reasonable to assume that the mere possession of a Bible, or even a perfect memorization of its contents, could give to man the authority to administer the ordinances prescribed therein? It is quite as plausible to say that if one owns a copy of the statutes of his state or nation and learns therefrom the duties of sheriff, judge, governor or president, the knowledge thus acquired would be authority for him to administer in the respective offices. Statutes are not self-operative. The Holy Scriptures define and prescribe certain administrative ordinances, such as water baptism and the laying on of hands for the bestowal of the Holy Ghost, which ordinances, unless the Lord Christ spoke fable and falsehood, are indispensable to individual salvation. But the right and authority to administer those essential and saving ordinances cannot be arrogated to one's self by ever so intensive a study of the scriptural record. The angel seen by the Revelator, in vision of the then distant future, was to bring to earth not the bare record and letter of requirement as to baptism and other rites, for this the world already would have, in part at least; but he was to restore to earth the Divine commission, the actual appointment and authority to officiate in those sacred and saving ordinances, in short the power of the Holy Priesthood, which the world would not at that time possess. We affirm that on the 15th of May, 1829, a heavenly messenger appeared on the earth in light and glory, and, laying his hands upon the heads of Joseph Smith and an associate in the ministry, Oliver Cowdery, conferred upon them the Lesser or Aaronic Priesthood, saying: "Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness." (D&C, Sec. 13). The personage who thus appeared and officiated as an angel of light announced himself as John, known of old as the Baptist, and stated that he acted under instructions from the Apostles Peter, James, and John, who held the presidency of the Higher or Melchizedek Priesthood in the earlier Gospel dispensation. Later, Joseph Smith and Oliver Cowdery were visited by the presiding Apostles of old, Peter, James and John, who ordained them to the Priesthood after the order of Melchizedek, which comprises the fulness of authority operative in the Church of Jesus Christ. In accordance with this high commission the Church of Jesus Christ of Latter-day Saints has been established; and presents to the world today "the same organization that existed in the Primitive Church, viz.: apostles, prophets, pastors, teachers, evangelists, etc." Come ye and share the priceless blessings of the restored Gospel, for verily, the darkness of the long night of apostasy has been dispelled, and the spiritual light of heaven again illumines the earth. "The morning breaks, the shadows flee; Lo! Zion's standard is unfurled. The dawning of a brighter day Majestic rises on the world." -- 31 -- THE BEGINNING OF THE END Ushering in of the Last Dispensation THE inauguration of the last or current dispensation of the Gospel of Jesus Christ, which is verily the Dispensation of the Fulness of Times, was in this wise. In the year 1820 there lived at Manchester, N. Y., Joseph Smith Jr. then in his fifteenth year, the third son in a respected and pious family. At the time of which we speak great excitement with much sectarian rivalry was manifest in religious matters, and the boy Joseph was seriously concerned as to which of the contending sects was the true Church of Christ; for it was plain that all could not be right. Let us read the account written by himself. "During this time of great excitement, my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them; but so great were the confusion and strife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong. "My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of either reason or sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others. In the midst of this war of words and tumult of opinions, I often said to myself, What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it? While I was laboring under the extreme difficulties caused by the contest of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads: If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. "Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. . . . At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to ask of God, concluding that if He gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture. . . . After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. "But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being--just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. "It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name, and said, pointing to the other--This is my beloved Son, hear Him! "My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right--and which I should join. "I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in His sight; that those professors were all corrupt; that 'they draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof."' (See Pearl of Great Price, pp. 83-85). Thus ended the long night of spiritual darkness in which man had groped for centuries. Thus was begun the dispensation of which the ancient prophets had spoken, in preparation for the coming of the Christ to reign on earth as Lord and King. This glorious and unprecedented manifestation of the Father and the Son to a mortal was followed in later years by visitations of angelic personages through whom the Holy Priesthood was again restored to earth, and under whose direction the Church of Jesus Christ of Latter-day Saints was established in April, 1830. Joseph Smith was a prophet of the living God. His testimony is before the world. The saving ordinances of the Gospel are again administered under Divine authority, and the means of salvation are offered freely to all mankind. -- 32 -- A GOD OF MIRACLES Wonders Wrought by Devils WE believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. (Articles of Faith, No. 7). The personal ministry of Jesus Christ in the flesh was characterized by many mighty works--signs, wonders, miracles, as they are severally called. The Apostles who labored to build up the Church after the Master's departure attested the divinity of their calling and priesthood by manifestations of power surpassing the ordinary attributes of mortals. Thus, these holy men were endowed with the ennobling gifts of the Spirit, which have been inherent in the Church of Christ in all ages. Multitudes have been troubled by the disquieting query as to why the gifts of prophecy, visions, revelation, healing, and the power to speak in diverse tongues are not apparent in the sectarian churches of modern times, and have found partial satisfaction in the assumption, unfounded and unscriptural though it be, that all such gifts and graces ceased with the passing of apostolic days and are not required as testimonies of the Spirit in a more enlightened age. That these spiritual gifts did cease as the apostasy of the Primitive Church progressed is doubtless true; but that the cause of the cessation was anything else than transgression by which the apostasy was brought about is unsupported by Scripture. In His parting commission to the Apostles, the Resurrected Christ gave this combined command and promise: "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." (Mark 16:15-18). It is evident that the several gifts of the Spirit are the products of faith in God and obedience to His commandments. That these manifestations are brought about through the power of the Holy Priesthood and are characteristic thereof is set forth in Paul's teachings: "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." (1 Cor. 12:28). Mormon, a prophet who ministered on the American continent in the latter part of the fourth century, solemnly declared that miracles will not cease in the Church so long as there shall be a man upon the earth to be saved: "For it is by faith that miracles are wrought; and it is by faith that angels appear and minister unto men; wherefore if these things have ceased, wo be unto the children of men, for it is because of unbelief, and all is vain." (Moroni 7:37). Mark his inspired words addressed to those "who deny the revelations of God, and say that they are done away, that there are no revelations, nor prophecies, nor gifts, nor healing, nor speaking with tongues, and the interpretation of tongues." "Behold I say unto you, he that denieth these things, knoweth not the gospel of Christ; yea, he has not read the scriptures; if so, he does not understand them. For do we not read that God is the same yesterday, today, and for ever; and in him there is no variableness neither shadow of changing? And now, if ye have imagined up unto yourselves a god who doth vary, and in him there is shadow of changing, then have ye imagined up unto yourselves a god who is not a God of miracles. But behold, I will shew unto you a God of miracles, even the God of Abraham, and the God of Isaac, and the God of Jacob; and it is that same God who created the heavens and the earth, and all things that in them are." (Moroni 9:7-11). Miracles are not promised save to those who believe and obey as the Lord hath commanded. However marvelous they may be as gaged by physical standards, the gifts of the Spirit appeal to the unbelieving and carnal mind only as unusual and curious phenomena; while to the man of faith they testify of the power and purposes of God. Many people followed Jesus about through morbid curiosity, clamoring to see some strange thing wrought; and degenerate Herod Antipas, before whom our Lord was brought in bonds, was interested and amused, because "he hoped to have seen some miracle done by Him." (Luke 23:8.) Through a revelation to the Church in 1831 the Lord Jesus Christ gave this solemn admonishment against the craving for spiritual gifts to gratify curiosity. "Wherefore, beware lest ye are deceived; and that ye may not be deceived, seek ye earnestly the best gifts, always remembering for what they are given. For verily I say unto you, they are given for the benefit of those who love me and keep all my commandments, and him that seeketh so to do, that all may be benefited that seeketh or that asketh of me, that asketh and not for a sign that he may consume it upon his lusts." (D&C 46:8-9). We are not justified in regarding miracles as infallible testimony of Divine power and authority, for powers of the baser sort work wonders, to the deceiving of many. The magicians of Egypt were able to imitate in small measure the miracles of Moses. John the Revelator told of evil powers deceiving men by what seemed to be supernatural achievements, and he saw unclean spirits, whom he knew to be "the spirits of devils working miracles." (See Rev. 13: 13-14, and 16:13-14). And the Savior Himself by this solemn warning armed the disciples against deception: "There shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect." (Matt. 24:24). The distinguishing feature of a miraculous manifestation of the Holy Spirit, as contrasted with a wonder wrought through other agencies, lies in the fact that the former is always done in the name of Jesus Christ and has for its object the fostering of faith and the furthering of Divine purposes. The Church of Jesus Christ of Latter-day Saints rejoices in the possession of the several gifts and graces with which the Church of old was endowed; and within her pale signs do follow them that believe. Come and see. -- 33 -- IS THE BIBLE SUFFICIENT? Scriptures of Many Peoples WE believe the Bible to be the word of God, as far as it is translated correctly. We also believe the Book of Mormon to be the word of God. (Articles of Faith, No. 8). The Church of Jesus Christ of Latter-day Saints accepts the Holy Bible for just what it purports to be, nothing less, nothing more. Taken as a whole the Holy Bible is a collection of sacred and historical writings, depicting though incompletely the Divine dealings with mankind on the Eastern Hemisphere from the creation down to about the close of the first century after Christ. The Old Testament contains a brief record of pre-Mosaic time, but is largely a history of the Semitic people or Hebrews, as they lived under the Law of Moses. The New Testament is distinctively the Scripture of the Gospel as contrasted with the Law, and is devoted to the earthly ministry of the Savior and to the growth of His Church under apostolic administration. The compilation as it now stands is the work of men, and our modern translations from the original Hebrew of the Old Testament and Greek of the New have been made by skilled linguists and learned theologians. But the wisdom of even the wisest of men may be faulty, and the understanding of the prudent may be biased and dangerously imperfect. The many revisions and successive versions of the Bible, made as the errors of earlier renditions became strikingly apparent, testify to the unreliability of scholarship in the translation of sacred writ. Moreover, it is an indisputable fact that the compilation of books constituting our present version is incomplete; for within the Bible itself more than a score of books, epistles, or other writings not included are mentioned, and generally in such a way as to show that those lost Scriptures were considered authentic and genuine. Furthermore, numerous Biblical passages are tinged with what scholars call "gloss"--that is wording intended to convey the private interpretation of the translator. The Latter-day Saints openly proclaim their reservation as to incorrect translation. We are in harmony with all able and earnest students of the Scriptures in accepting the Bible as the Word of God, only so far as it is translated correctly. But we hold that there are now extant other Scriptures, of equal validity with those of the Holy Bible, and in no sense in conflict therewith nor a substitute therefor. For nearly six centuries before and about four centuries after the birth of Christ, the American continent was inhabited by a detached body of Israelites, who developed into powerful nations. Their existence was unknown to the people of the East. Is it unreasonable to believe that unto the western fold God sent His shepherds, and that prophets officiated amongst them by Divine appointment? That the Book of Mormon would be rejected by many on the specious and untenable claim that they already had a Bible and that there could be no other Scriptures, the Lord foretold by the mouth of the prophet Nephi: "And because my words shall hiss forth, many of the Gentiles shall say, A Bible! A Bible! We have got a Bible, and there cannot be any more Bible. "Know ye not that there are more nations than one? Know ye not that I, the Lord your God, have created all men, and that I remember those who are upon the isles of the sea; and that I rule in the heavens above, and in the earth beneath; and I bring forth my word unto the children of men, yea, even upon all the nations of the earth? "Wherefore murmur ye, because that ye shall receive more of my word? Know ye not that the testimony of two nations is a witness unto you that I am God, that I remember one nation like unto another? Wherefore, I speak the same words unto one nation like unto another. And when the two nations shall run together, the testimony of the two nations shall run together also. "And I do this that I may prove unto many, that I am the same yesterday, today, and forever; and that I speak forth my words according to mine own pleasure. And because that I have spoken one word, ye need not suppose that I cannot speak another; for my work is not yet finished; neither shall it be, until the end of man; neither from that time henceforth and forever. "For behold, I shall speak unto the Jews, and they shall write it; and I shall also speak unto the Nephites, and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth, and they shall write it. "And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the words of the lost tribes of Israel; and the lost tribes of Israel shall have the words of the Nephites and the Jews." (2 Nephi 29). Thus is predicted the bringing forth of yet other Scriptures, not extant among known nations today, viz., the records of the Lost Tribes of Israel, to whom the Book of Mormon indicates the Resurrected Christ went to minister after His visitation to the Nephites. In the present or last dispensation numerous revelations have been given by Jesus Christ to His modern prophets. Many of these are before the world in the volume of latter-day Scripture known as the D&C. It is noticeable that we make no reservation respecting the Book of Mormon on the ground of incorrect translation. To do so would be to ignore attested facts as to the bringing forth of that book. Joseph Smith the prophet, seer, and revelator, through whom the ancient record has been translated into our modern tongue, expressly avers that the translation was effected through the gift and power of God, and is in no sense the product of linguistic scholarship. The Bible in its original form, and in modern versions so far as correctly translated, contains the Word of God. Without it, the world would be plunged into spiritual gloom. Nevertheless there are other Scriptures already published, and yet others are to come. -- 34 -- A MESSENGER From the Presence of God THE discovery of the ancient record known to mankind as the Book of Mormon was no affair of chance. To the contrary, both the finding of the plates of gold and the translation of the inscriptions were specifically the result of Divine direction. So the following facts attest. On the 21st of September, 1823, Joseph Smith of Manchester, N. Y., was visited by an angelic personage who announced himself as Moroni, "A messenger sent from the presence of God." "What!" the skeptical may exclaim, "A heavenly being visiting the earth and talking to a man in these modern days?" To which interrogatory a fair rejoinder is Why not? Has the God of Heaven changed in nature and attributes, or found need of altering and revising His former and most simple methods of communicating with men? To the priest Zacharias in days of old came one saying "I am Gabriel, that stand in the presence of God, and am sent to speak unto thee." (Luke 1:19). To the prophet Joseph Smith in latter times came a messenger with the same form of annunciation. Both Gabriel and Moroni were ambassadors from the Eternal One, who is the same yesterday, today and forever, and "with whom is no variableness, neither shadow of turning." (James 1: 17; Heb. 13:8). Part of Moroni's message delivered at this visitation is thus stated by the latter-day prophet: "He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fulness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants. Also, that there were two stones in silver bows--and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim--deposited with the plates; and the possession and use of these stones were what constituted 'seers' in ancient or former times; and that God had prepared them for the purpose of translating the book. . . . While he was conversing with me about the plates, the vision was opened to my mind that I could see the place where the plates were deposited, and that so clearly and distinctly that I knew the place again when I visited it." On going to the place the next day Joseph Smith located the stone box, and with the aid of a lever removed the cover. His record continues: "I made an attempt to take them out, but was forbidden by the messenger, and was again informed that the time for bringing them forth had not yet arrived, neither would it, until four years from that time; but he told me that I should come to that place precisely in one year from that time, and that he would there meet with me, and that I should continue to do so until the time should come for obtaining the plates." At the close of the fourth probationary year, the plates and accessories were given into the custody of the latter-day seer. Of this occasion and subsequent developments he wrote as follows: "At length the time arrived for obtaining the plates, the Urim and Thummim, and the breastplate. On the twenty-second day of September, one thousand eight hundred and twenty-seven, having gone as usual at the end of another year to the place where they were deposited, the same heavenly messenger delivered them up to me with this charge: that I should be responsible for them; that if I should let them go carelessly, or through any neglect of mine, I should be cut off; but that if I would use all my endeavors to preserve them, until he, the messenger, should call for them, they should be protected. "I soon found out the reason why I had received such strict charges to keep them safe, and why it was that the messenger had said that when I had done what was required at my hand, he would call for them. For no sooner was it known that I had them, than the most strenuous exertions were used to get them from me. Every stratagem that could be invented was resorted to for that purpose. The persecution became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible. But by the wisdom of God, they remained safe in my hands, until I had accomplished by them what was required at my hand. When, according to arrangements, the messenger called for them, I delivered them up to him; and he has them in his charge until this day, being the second day of May, one thousand eight hundred and thirty-eight." Subsequent revelations showed that Moroni was the last of a long line of prophets whose translated writings constitute the Book of Mormon. By him the ancient records had been closed about 420 A. D.; by him the graven plates had been deposited in the stone vault wherein they lay buried over fourteen centuries; and through his appointed embassage they were given into the possession of the latter-day seer whose work of translation is before us. Joseph Smith, unschooled beyond the rudiments of what we call an education, unversed in any tongue but the vernacular English, was wholly unequipped according to all human standards to translate the language of a nation long extinct, and, except for certain Indian traditions, forgotten. But the operation of a power higher than human, by which the engraved plates were brought forth from the earth, was to be effective in making the long-buried chronicles intelligible to modern readers. It was no part of the Lord's plan to entrust the translating to man's linguistic skill; and, moreover, at that time the Rosetta Stone still lay buried beneath the debris of ages, and there was not a man upon the earth capable of rendering an Egyptian inscription into English. As the Book of Mormon avers, the original writing was Egyptian, modified through the isolation of the ancient peoples on the Western Continent, and designated Reformed Egyptian. It was divinely appointed that the sacred archives should be restored to the knowledge of men through the gift and power of God. Had it not been written that in the latter days the Lord would accomplish a marvelous work and a wonder, whereby the wisdom of the wise would fail and the understanding of the learned be hidden? (See Isa. 29: 13, 14). And this because men would put their dogmas and precepts above the revealed word? (Verse 13). In the translation of the Book of Mormon there was to be no gloss of fallible scholarship, no attempt to improve and embellish the plain, simple and unambiguous diction of the original scribes who wrote by inspiration. Therefore was the commission laid upon one who was rated among the weak of the earth, but whose ministry, nevertheless, has confounded the mighty. (See 1 Cor. 1:27, 28). -- 35 -- SCRIPTURES OF THE AMERICAN CONTINENT The Book of Mormon THE Book of Mormon is preeminently an American book, comprising the history of the aboriginal peoples of the New World. It professes to be the modern translation of certain records, covering the period from B. C. 600 to about A. D. 420, with which is incorporated the abridgment of a yet earlier history. The original account was inscribed on thin sheets of gold, in small characters of the Reformed Egyptian style. The plates were taken from their repository on the side of a hill near Palmyra, New York. This was in September, 1827; and in the early months of 1830 the English translation was published. The Book of Mormon story deals in part with the general history of the ancient peoples, their rise and fall as nations, their wars and intrigues of state, their alternating epochs of material prosperity and adversity; but more particularly it preserves an account of the Divine revelations, the prophets and prophecies with which the ancient Americans were blessed; and thus the work stands before the world as the Scriptures of the Western Continent. This is the story in brief. In the closing years of the 7th century B. C. there lived in Jerusalem a person of influence and wealth named Lehi. He was a righteous man and a prophet, of the tribe of Manasseh and therefore a descendant of Joseph, son of Jacob. At the time of which we speak, Lehi and his wife were the parents of four sons, of whom the elder two were of disobedient and unruly character, in which respect they stood in striking contrast to their dutiful brothers. Other children, both sons and daughters, are of later mention. Those were troublous days for Israel. The people had largely forgotten the God of their fathers; and the calamities voiced by Moses and the prophets as the contingent result of sins against which the people had been specifically warned, were multiplying apace. Already the shadows of the Babylonian captivity were falling athwart the nation. Many prophets, Lehi among them, lifted their voices in admonition and warning, crying repentance to the recreant Israelites, and predicting that unless they turned from their wickedness the City of David, their national boast and pride, would be despoiled and Israel be made captive. Instead of heeding these men of God, the people went wild with resentment and tried to slay them. In the year 600 B. C., when Zedekiah ascended the throne of Judah, the word of the Lord came to Lehi directing him to take his family and flee from Jerusalem into the wilderness of Arabia. The scattering of the Israelitish nation had been foretold, and the departure of Lehi and his household, together with another entire family which was of the tribe of Ephraim, and part of a third, was in line with the general dispersion. Had it not so been declared by Isaiah? "For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this." (2 Kings 19:31; also Isa. 37:32). The migrating colony journeyed by slow stages for about eight years in the desert, during which time Lehi and his faithful younger son Nephi received many revelations of the Divine word and will, through which the purpose of their own exodus was made known, as were also the portending vicissitudes of the nation from which they had become expatriated by the Lord's command. Eventually they reached the shores of the Arabian sea, where, divinely directed, they built a vessel, in which they were carried by wind and current across the ocean to the western coast of South America. So long as unity prevailed the colony prospered in the Promised Land, and with high birth-rate and few deaths soon became a numerous people. With prosperity came pride and avarice, and the inevitable accompaniment, dissension. The more righteous part chose Nephi for their leader and called themselves Nephites, while the rebellious and evil faction came to be known as Lamanites or followers of Laman, who was the eldest and most wicked of Lehi's sons. As the decades linked themselves into centuries the breach between Nephites and Lamanites became wider, the enmity fiercer, and the disparity in customs and culture greater; though for brief and exceptional periods there was truce between them. The Nephites maintained a relatively high standard of civilized activity, while the Lamanites became a degenerate people, of nomadic and predatory life, devoted mostly to warfare and the chase; and as a mark of Divine displeasure they were cursed with a dark ruddy skin. Many and bloody were the wars they waged against their more peaceable contemporaries. Nevertheless the Nephites developed and throve in proportion to their varying degrees of allegiance to the laws of God as made known by the succession of prophets whom the Lord raised up among them; and their departures from the ways of righteousness were followed by the disciplinary suffering incident to Lamanite victories, which were permitted to afflict them at intervals. They fled before their aggressive foes, moving northward and eastward; so that in the course of centuries they swept over a large part of the area now embraced by Mexico and the United States. The Gospel of salvation was taught and the fundamental ordinances were administered among the Nephites; and the resurrected Lord, Jesus Christ, ministered among them in Person, and declared them to be the sheep of that other fold to which He had referred while preaching to the Jews. See John 10:16. About 420 A. D., the Nephites, having fallen into wickedness all the more convicting because of their intellectual superiority, were utterly destroyed as a nation by their hereditary enemies. The exterminating conflict was fought in the vicinity of Palmyra, in the present State of New York. The savage but victorious Lamanites have lived on as the degraded race of red men, whom Columbus found in the land on the occasion of his re-discovery of the Western Continent. Such is the origin of the American Indians. They are of Israelitish descent, belonging to the House of Joseph who was sold into Egypt. From the time of Lehi's exodus from Jerusalem down to the end of Nephite history, a circumstantial record was kept by scribes set apart to the work. That record has been restored to human knowledge, and the translated part has been given to the world as the Book of Mormon. The announcement of such a discovery as that of the plates of Mormon, and of such an achievement as the translation of the records into English, could not fail to attract the attention of both layman and scholar. But the announcement was treated with contempt and vigorous denunciation. The reason for this hostile rejection is found in the fact that Joseph Smith, the translator, avowed that he had not accomplished the marvelous work by his own or other human power alone, but that the resting-place of the ancient plates had been revealed to him by an angel, who appeared in light and glory, and announced himself as that same Moroni who had sealed up and buried the inscribed plates over fourteen centuries earlier. A further cause for the popular opposition to the Book of Mormon lay in Joseph Smith's solemn testimony that he had been empowered to make the translation through the direct inspiration of God. This avowal introduced the element of the supernatural. If Joseph Smith spoke truly, miracles had not ceased, and direct revelation from God to man was of modern certainty. Such a conception was wholly opposed by theological theory and churchly dogma. And yet, why in reason should direct revelation from the heavens be more of an improbability today than in the centuries of long ago? Except as to the extent of the writing, is the bringing forth of the Book of Mormon any more of a marvel than the inspired reading of the mystic words by Daniel in the midst of Belshazzar's riotous feast? (See Dan. 5:25-31). And surely the means by which the writing was done appears far more mysterious in the case of the Chaldean king than in the ordinary and human way of engraving the Book of Mormon plates. The Book of Mormon is before the world. It has been distributed by millions of copies in English and other modern tongues. Let it be understood that in no sense does the Book of Mormon profess to be a substitute for the Holy Bible, or to be in any way related thereto except as a parallel volume of Scripture. The Bible is essentially a record of the dealings of God with His people of the East; the Book of Mormon is an embodiment of Divine revelations to the people of the West. So far as the two books touch common themes they are in harmony; and in no particular are they contradictory of each other. -- 36 -- BY THE MOUTH OF WITNESSES Shall the Truth be Established MOSES voiced the word of Jehovah unto Israel, saying that by the testimony of competent witnesses should questions of fact be established; and our Lord in the flesh reaffirmed the ancient rule for common observance (Matt. 18:16), and, on a particular occasion, cited it in vindicating to the casuistical Jews His claim to Divine authority. (John 8:17, 18). It is a vital element of jurisprudence, and is at once reasonable and indispensable in practise. The Book of Mormon predicts its own coming forth in latter times, and presents the specific prophecy that the plates on which the ancient record was engraved would be shown to three witnesses, and later to certain others. The sacred character of the plates forbade their display for the gratification of curiosity; and, moreover, it was the stated purpose of the Lord that the restored Scriptures be accepted or rejected by men according to the reader's measure of faith or lack thereof. Respecting the bringing forth of the Book of Mormon in the latter days, the Lord thus spake through Nephi the prophet: "Wherefore at that day when the book shall be delivered unto the man of whom I have spoken, the book shall be hid from the eyes of the world, that the eyes of none shall behold it save it be that three witnesses shall behold it, by the power of God, besides him to whom the book shall be delivered; and they shall testify to the truth of the book and the things therein. And there is none other which shall view it, save it be a few according to the will of God, to bear testimony of his word unto the children of men: for the Lord God hath said, That the words of the faithful should speak as if it were from the dead. Wherefore, the Lord God will proceed to bring forth the words of the book; and in the mouth of as many witnesses as seemeth him good, will he establish his word; and wo be unto him that rejecteth the word of God." (2 Nephi 27). The angel, Moroni, who delivered the plates to Joseph Smith, received them back into his keeping after the translation of the unsealed portion had been effected. The latter-day prophet had been instructed to guard the plates with vigilant care, and was warned against any temptation to use the sheets of gold for personal gain. They were preserved inviolate while in his hands; and were shown by him only as the Lord directed. In June, 1829, three men, designated through revelation, were chosen to view the plates, and the occasion was one of heavenly visitation. The Testimony of Three Witnesses "Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shewn unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvellous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with Him eternally in the heavens. And the honour be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. _Oliver Cowdery, David Whitmer, Martin Harris_." This solemn affirmation was never revoked nor in the least degree modified, though all of the three were later severed from the Church for transgression. To the time of death each maintained the truth of his testimony, despite ridicule and divers sufferings through persecution. Shortly after the witnessing of the plates by the three, other eight persons were permitted to see and handle the records, as they thus attest: The Testimony of Eight Witnesses "Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that Joseph Smith, Jun., the translator of this work, has shewn unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shewn unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world to witness unto the world that which we have seen; and we lie not, God bearing witness of it. _Christian Whitmer, Jacob Whitmer, Peter Whitmer, Jun., John Whitmer, Hiram Page, Joseph Smith, Sen., Hyrum Smith, Samuel H. Smith_." Three of these eight died out of the Church, yet not one of the whole number ever was known to deny his testimony. Had policy figured in the matter, as doubtless would have been the case in the fraudulent exploitation of a spurious book, the Church might have been expected to tolerate misconduct on the part of members so vitally prominent in its affairs; but the ban of excommunication fell, as justice demanded, without respect to persons. The biography of each of the eleven witnesses has been widely published. Their testimonies appear in every copy of the Book of Mormon. Read and consider. -- 37 -- VOICES OF THE DEAD A Testimony from the Dust ON September 22, 1827, Joseph Smith, a youthful resident of Manchester, N. Y., took from the side of a hill in that vicinity a book made up of thin leaves of beaten gold, held together by rings after the fashion of our modern loose-leaf records. As described by the finder, and by others to whom they were shown, these golden leaves or plates were engraved with fine characters having all the appearance of ancient and curious workmanship. The engraved plates had been laid away with care and attention to preservation; for, when uncovered, they were found, together with certain other antique objects, resting in a small vault or box of stone. "The box in which they lay," wrote Joseph Smith, "was formed by laying stones together in some kind of cement. In the bottom of the box were laid two stones crossways of the box, and on these stones lay the plates and the other things with them." The top slab or lid of the box "was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground, but the edge all around was covered with earth." As subsequent examination proved, the graven characters constituted a history of the aboriginal peoples of the Western Continent, of whom the existing tribes of American Indians are the posterity. A part of the ancient record has been translated into English and the modern version was first published in 1830 as The Book of Mormon. The Book of Mormon contains pointed and specific predictions of its own coming forth in the latter days; and these prophecies harmonize with the Biblical Scriptures. The ancient peoples whose voice is again heard among the living were of the tribes of Ephraim and Manasseh, and therefore of the family of Joseph, son of Jacob. With this fact in mind, the thoughtful student finds profound significance in the otherwise obscure words of Ezekiel (37:15-20): "The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand." To the puzzled questioners who would ask the meaning of all this, the prophet was told to declare the Lord's purpose in this wise: "Thus saith the Lord God; Behold I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand." Plainly the record of Judah, which we recognize as the Holy Bible, was to be supplemented by the record of Joseph; and the bringing forth of the latter was to be effected by the direct exercise of Divine power, for the Lord said "I will take the stick of Joseph"; and of the two He averred "they shall be one in mine hand," even as the prototypes had become one in the hand of Ezekiel. If the testimony of scholars as to Biblical chronology be reliable, Lehi and his colony had already crossed the great waters and become well established in America when Ezekiel voiced this significant prophecy concerning the "stick" or record of Joseph as being distinct from that of Judah. The prediction has been fulfilled. The Holy Bible and the Book of Mormon, the records of Judah and Joseph respectively, are before the world, each attesting the authenticity of the other, and each standing as an irrefutable testimony of the atoning life, death, and resurrection of the Lord Jesus Christ. A century and a half earlier, Isaiah had cried wo unto Ariel, the City of David; and had made distinction between Judah who then occupied Ariel or Jerusalem, and another people with whom comparison is made. Note the prediction: "And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust." (Isa. 29:4). The Book of Mormon contains pointed and specific predictions of its own coming forth in the latter days, and these prophecies harmonize with the Biblical Scriptures. Nephi, foreseeing the eventual annihilation of his people as the result of transgression, and having been shown in vision the degraded future of the Lamanites, whom he designated "the seed of my brethren," spoke of the promised restoration of the records in this wise: "But behold, I prophesy unto you concerning the last days; concerning the days when the Lord God shall bring these things forth unto the children of men. After my seed and the seed of my brethren shall have dwindled in unbelief, and shall have been smitten by the Gentiles; yea, after the Lord God shall have camped against them round about, and shall have laid siege against them with a mount, and raised forts against them; and after they shall have been brought down low in the dust, even that they are not, yet the words of the righteous shall be written, and the prayers of the faithful shall be heard, and all those who have dwindled in unbelief shall not be forgotten. For those who shall be destroyed shall speak unto them out of the ground, and their speech shall be low out of the dust, and their voice shall be as one that hath a familiar spirit; for the Lord God will give unto him power, that he may whisper concerning them, even as it were out of the ground; and their speech shall whisper out of the dust." (2 Nephi 26). The nation thus "brought down" has spoken "out of the ground"; her speech has come forth "out of the dust"; for the original of the Book of Mormon was actually taken out of the ground, and the voice of the sacred record is as that of one speaking from the dust of the past. -- 38 -- A NEW WITNESS OF THE CHRIST An Independent Scripture THE angel Moroni, who made known to Joseph Smith the existence and repository of the inscribed plates from which the Book of Mormon has been translated, informed the modern prophet that the metallic pages contained the fulness of the everlasting Gospel as delivered by the Savior to the former inhabitants of the Western Continent. The book is more than a series of annals and chronicles. Invaluable as the ancient record may have proved in giving to man the history of a once mighty but now extinct nation, in demonstrating the origin and significance of traditions cherished by the degenerate Indians as evidence of a more enlightened past, in explaining ethnological data otherwise unrelated and largely inexplicable--in these respects the Book of Mormon could have been nothing more than an important contribution to the common fund of human knowledge, possibly of great academic interest but certainly of small vital value. No apology could be consistently demanded for surprise, wonder, or even incredulity over the announcement of a messenger sent from the presence of God to restore to the possession of mortals a mere history of dynasties and kingdoms, of migrations and battles, of cities builded and destroyed, and of the rise and fall of commonwealths. The miraculous interposition of Divine power in such a matter is without recorded precedent and apparently lacking in the essential element of necessity. The priceless character of the Book of Mormon lies in its sacredness as a compilation of Holy Scripture, telling primarily of the dealings of God with the ancient peoples of the West, of the Divine purpose in their isolation on a previously unknown continent, the teaching and practise of the Gospel with all its essential laws and ordinances enjoined through revelation entirely apart from the Biblical Scriptures, and particularly of the solemn testimony of a great nation relating to the atoning death and literal resurrection of Jesus Christ, the Redeemer and Savior of the race. The avowed purpose of Jehovah, in leading Lehi and his colony from Jerusalem and conducting them across the great waters to the American shores, was to separate unto Himself a body of Israelites who would be cleansed from false tradition and the defiling precepts of men respecting the appointed mission of Christ in the flesh. As Moses was led into the desert and later into the mountain top, as Elijah was impelled to seek the cavern's solitude, that each might the better hear the Divine voice--so a nation was sequestered in the New World that they might learn the word of revealed truth in its simplicity and plainness. In the mind of God it had been decreed that the life, death, and resurrection of His Only Begotten Son be attested by other witnesses than Galilee, Samaria and Judea. While Lehi and his people were journeying through the deserts of Arabia, the Lord revealed by vision and the visitation of angels unto the prophet and again unto Nephi that, six hundred years later, the Son of the Eternal Father would be born of the Virgin of Nazareth, that He was to be the Redeemer of the world, that a prophet would go before Him crying repentance unto the people and baptizing them in Jordan, and that twelve Apostles would attend the Savior and continue to teach and administer after the Lord's death and resurrection. The doctrine of the coming Christ and the necessity of repentance and baptism had been preached by prophets throughout the six centuries of preparation. At the time of our Lord's birth at Bethlehem, the predicted signs of the glad event were witnessed in America, and prominent among these was the absence of darkness between two days. The tragedy on Calvary was signalized in the West, as the prophets had foretold, by great disturbances of the earth, and by the continuation of darkness between two nights. The more righteous part of the people had been preserved from destruction; and to a multitude of these, assembled about the Temple, the crucified and resurrected Lord appeared, with the solemn accompaniment of the Father's proclamation from the heavens: "Behold my beloved Son, in whom I am well pleased, in whom I have glorified my name: hear ye Him." (3 Nephi, chap. 11). The people looked upward, "And behold they saw a Man descending out of heaven; and He was clothed in a white robe, and He came down and stood in the midst of them, and the eyes of the whole multitude were turned upon Him, and they durst not open their mouths, even one to another, and wist not what it meant, for they thought it was an angel that had appeared unto them. And it came to pass that He stretched forth His hand and spake unto the people, saying, Behold, I am Jesus Christ, whom the prophets testified shall come into the world; And behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning." He permitted them to see and feel the wounds of the cross in His hands, feet, and side; and they worshiped Him. The Book of Mormon is a new and independent witness of the divinity of Jesus Christ and His Gospel, by which all mankind may be saved through obedience, and without which no man can have place in the Kingdom of God. -- 39 -- WHEN CHRIST STOOD ON AMERICAN SOIL His Church Established Among the Ancient Americans DURING His brief period of mortal ministry our Lord the Christ established His Church, with Apostles empowered and directed to administer the ordinances essential to membership and to build up the institution. This was done in Palestine; and from that land the message of salvation was carried into every country known to the inhabitants of the Eastern Continent. In the period immediately following the Lord's departure, the Apostles prosecuted the work of the ministry with such zeal and effectiveness that we read of them: "And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following." (Mark 16:20). We are expressly informed of the rapid growth of the Church in apostolic times. Paul, writing approximately thirty years after the Ascension, declared that the Gospel had been made known to every nation--"preached to every creature under heaven," by which comprehensive statement the Apostle doubtless meant that the Gospel had been so generally proclaimed in known lands that all who would might have learned of it. The Apostles had been instructed to go into all the world and to preach the Gospel to every creature, with the assurance that such as accepted their message and were baptized as the Lord had commanded would be saved, while such as rejected the Gospel would be damned. So far as we know, during the apostolic epoch and for more than a millennium thereafter, the existence of a Western Continent was known to no one in the East. Nevertheless, at that very time and for centuries before, America was inhabited by powerful nations, who exhibited the entire range of attainment from savagery to refinement and culture, and all the gradations from deviltry to godliness. It was obviously impossible for the Galilean Apostles, by any but miraculous and supernatural aid, to carry the Gospel to the western world, and we find scriptural warrant for the assertion that they did not so. Nevertheless, the Church of Jesus Christ was established upon the American continent, and that through the personal ministry of the Risen Lord, soon after His ascension from Mount Olivet. The Book of Mormon contains a circumstantial account of this marvelous theophany. Jesus Christ visited the aboriginal peoples of the Western Continent. His identity affirmed by the voice of the Eternal Father and by His own solemn testimony, the Resurrected Christ, still bearing the wounds of the cross in hands and feet and side, declared that the old order under the Mosaic Law was fulfilled and abrogated in Him; and straightway He proceeded to organize His Church under the new or Gospel dispensation. He chose twelve men, whom He ordained to be special witnesses of Himself and the Church; and to them He gave authority to administer the ordinances essential to salvation, as He had done on the other hemisphere. Baptism had been practised among the Nephites prior to this visitation, and disputation had arisen as to the mode and purpose of the ordinance. The Savior cautioned the Nephite Twelve and the people generally against schism and contention. To the ordained disciples He said: "On this wise shall ye baptize; and there shall be no disputations among you. Verily I say unto you, that whoso repenteth of his sins through your words, and desireth to be baptized in my name, on this wise shall ye baptize them: behold, ye shall go down and stand in the water, and in my name shall ye baptize them. And now behold, these are the words which ye shall say, calling them by name, saying: Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. And then shall ye immerse them in the water, and come forth again out of the water. . . . And there shall be no disputations among you, as there hath hitherto been; neither shall there be disputations among you concerning the points of my doctrine, as there hath hitherto been. For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another. . . . And this is my doctrine, and it is the doctrine which the Father hath given unto me. . . . And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God. And whoso believeth not in me, and is not baptized, shall be damned." (Book of Mormon, 3 Nephi 11). Then by specific commission He empowered the Twelve Disciples to administer the higher baptism of the Spirit, or the bestowal of the Gift of the Holy Ghost. The sacrament of bread and wine was instituted by the Lord for the further blessing of those who, after due confession of faith and repentance, had been baptized in His name. As to partaking of the broken and consecrated bread He gave special commandment: "And this shall ye do in remembrance of my body, which I have shewn unto you. And it shall be a testimony unto the Father, that ye do always remember me. And if ye do always remember me, ye shall have my Spirit to be with you." In connection with the administration of the sacramental wine He said: "Ye shall do it in remembrance of my blood, which I have shed for you, that ye may witness unto the Father that ye do always remember me. And if ye do always remember me, ye shall have my Spirit to be with you." (18:7-11). We read further: "And they who were baptized in the name of Jesus were called the Church of Christ." (26:21). Thus was the Church of Jesus Christ organized among the ancient Americans. For nearly two centuries it flourished with such fruitage of blessing as had never before been known. Then the weeds of dissension attained so rank a growth as to well-nigh smother the tree of the Lord's own planting. Man-made churches sprang up, and persecution, foul sister to intolerance, became rampant. About four hundred years after the visitation of Christ, the Church in America ceased to exist, for an overwhelming tide of apostasy had swept the New as well as the Old World, and by Divine allowance the Nephite nation fell a prey to its hereditary foes. -- 40 -- EAST AND WEST IN ONE ACCLAIM That Jesus is the Christ TWO national histories, separate and distinct, written on opposite hemispheres, unite in circumstantial testimony of the Lord Jesus Christ as the World's Redeemer; and these are embodied in independent volumes of Scripture--The Holy Bible and The Book of Mormon. The evidence of witnesses, whether individuals, coteries or nations, refutes itself if it fail in consistency, mutual support, and agreement in all substantials. The most critical examination of these two compilations of Scripture as to this vital feature is invited. Among the outstanding facts of profoundest import recorded in the Bible concerning Jesus Christ and His mission are these: 1. His preexistence and antemortal Godship. 2. His foreordination as the Redeemer and Savior of mankind. 3. Predictions of His embodiment in the flesh, as the Son of the Eternal Father and of mortal woman. 4. The fulfilment of these predictions in His birth as Mary's Child. 5. The sending of a forerunner, John the Baptist, to prepare the way for the Lord's public ministry. 6. Christ's earthly life, covering about a third of a century, characterized by beneficent service, by authoritative administration, and by unexceptionable example. 7. The establishment of His Church with duly ordained Apostles, who, with other ministers invested with the Holy Priesthood, carried forward the work of salvation after the Lord's departure. 8. The specific and authentic enunciation of the fundamental principles and ordinances of the Gospel, by which the way of salvation has been opened to all, and without which none can abide in the Kingdom of God, these comprising: (1) Faith in Him as the Son of God and the Redeemer of the world; (2) Repentance of sin; (3) Baptism by immersion for the remission of sins; and (4) Bestowal of the Holy Ghost by the authoritative laying on of hands. 9. The Lord's sacrificial and atoning death. 10. His actual resurrection, whereby His spirit was reunited with the crucified body and He became a glorified and immortalized Soul. 11. His ministry as a Resurrected Being among men. 12. His exaltation to the place He had won at the right hand of God the Eternal Father. 13. The general apostasy of mankind from the Gospel of Christ, bringing about an era of spiritual darkness. 14. The restoration of the Holy Priesthood in the latter days, by which the Gospel would be again preached in power and its ordinances administered for the salvation of men. 15. The assurance of our Lord's yet future return to earth, in glory and judgment, to inaugurate the predicted Millennium of peace and righteousness. 16. His eternal status as Judge of both quick and dead, and the eventual Victor over sin and death. In every particular, even to circumstantial detail, the Scriptures of the West accord with those of the East in their solemn witness to these portentous developments of the Divine plan, which has for its purpose "the immortality and eternal life of man." The voice of the continents, the independent testimonies of Judah and Ephraim, the Scriptures of the Jews and those of the Nephites, are heard in tuneful harmony bearing true witness to the world of the everlasting Gospel of Jesus Christ. In vindication of the prophets of both East and West, the Holy Priesthood has been restored to the earth in this latter age, and the saving ordinances of the Lord's House are again administered for the salvation of souls. In this glorious restoration, coupled with the miraculous bringing forth of the Book of Mormon, is found a rich fulfilment of ancient prophecy; for verily Truth has sprung out of the earth, and Righteousness has come down from heaven. (See Psa. 85:11). Now, in olden times at least two witnesses were required to establish the truth of any important fact; and thus spake the Lord respecting the independent testimony of nations concerning Himself: "Wherefore murmur ye, because that ye shall receive more of my word? Know ye not that the testimony of two nations is a witness unto you that I am God, that I remember one nation like unto another? Wherefore, I speak the same words unto one nation like unto another. And when the two nations shall run together, the testimony of the two nations shall run together also. . . . Wherefore, because that ye have a Bible, ye need not suppose that it contains all my words; neither need ye suppose that I have not caused more to be written. . . . For behold, I shall speak unto the Jews, and they shall write it; and I shall also speak unto the Nephites, and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth, and they shall write it. . . . And it shall come to pass that my people which are of the house of Israel, shall be gathered home unto the lands of their possessions; and my word also shall be gathered in one." (2 Nephi 29). The theme of this unified anthem of Divine ministry is the preparation of the race for the impending advent of the Lord, who shall stand in Bodily Presence upon the earth, to subdue wickedness and reign in righteousness in company with all who shall have become His. -- 41 -- SHEEP OF ANOTHER FOLD Shepherds and Sheep-Herders OUR Lord's likening Himself to a shepherd and His followers to sheep has been an inspiration to poets, preachers, artists, and devout souls generally throughout the centuries of our era. While all His discourses are fraught with a significance that increases with repeated readings, some of His utterances are of outstanding interest because of their universal application and personal appeal. The sermon of the Good Shepherd is prominent in this class. Read John 10. None other than the Lord Himself has depicted so forcefully and yet simply the contrast between shepherd and sheep-herder, between owner and hireling, between him who is ready to defend the sheep because he loves them, and the other who sees in the flock only so much wool, hide, and mutton. Our literature contains no more striking differentiation of devoted service from money-loving effort than that presented in this brief, terse, yet comprehensive discourse. Every efficient laborer is worthy of his hire, or ought to be, be he plowman, artizan or professional, artist, teacher or preacher. Far from there being discredit in receiving wage for work, this reciprocal relationship is a fundamental necessity of community existence. But he whose sole purpose and interest is the wage, without devotion to the service for its intrinsic good, is but a hired servant and likely so to remain. Never has been spoken a stronger arraignment of insincere teachers, false pastors, self-seeking hirelings--those who teach for pelf and divine for dollars, robbers who pose as shepherds yet avoid the door to the fold and climb up "some other way," prophets in the devil's employ who, to achieve their master's purpose, hesitate not to robe themselves in assumed sanctity, and appear in sheep's clothing while inwardly they are ravening wolves. (Matt. 7:15). In the record of this profound discourse, one verse appears as an abrupt interpolation, bearing little relation aside from imagery with preceding or following verses. This reads: "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd." (John 10:16). The Bible contains no related passage affording explanation. Commentators treat this verse as an isolated and unconnected utterance, and content themselves with the suggestion that the "other sheep" may be the Gentile nations who are to be brought into the Jewish fold under the one Shepherd. The Jews who heard the Lord speak so understood Him. The Book of Mormon, however, illumines our understanding of the quoted Scripture, and explains the Lord's purpose in speaking as He did and in leaving the subject without further exposition. Shortly after His ascension, Christ visited a detached body of Israelites then existing as a great nation on the Western Continent. To them He declared Himself to be the slain and resurrected Son of God, through whom alone salvation was made possible to man. He gave them precepts and commandments, and chose twelve disciples whom He ordained to teach the Gospel and to administer in His name the ordinances thereof. To them He said, referring to the Jews amongst whom He had lived and died: "This much did the Father command me, that I should tell unto them: That other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. And now because of stiffneckedness and unbelief, they understood not my word; therefore I was commanded to say no more of the Father concerning this thing unto them. . . . And verily, I say unto you, that ye are they of whom I said: Other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. And they understood me not, for they supposed it had been the Gentiles; for they understood not that the Gentiles should be converted through their preaching. And they understood me not that I said they shall hear my voice; and they understood me not that the Gentiles should not at any time hear my voice; that I should not manifest myself unto them, save it were by the Holy Ghost. But behold, ye have both heard my voice, and seen me; and ye are my sheep, and ye are numbered among those whom the Father hath given me." (Book of Mormon, 3 Nephi 15:16-24). It is evident that even the Jewish Apostles had failed to apprehend the real significance of the Master's words; for they had vaguely surmised that He would manifest Himself in personal ministry among the Gentiles, oblivious to the fact that He had been sent to the lost sheep of the House of Israel; and that only through the ministrations of His ordained representatives would the Gospel be declared to the Gentile world. But, as other parts of the sacred record make plain, the Gospel is offered freely to the Gentiles of the earth, and they through acceptance and obedience shall be numbered with Israel and be made partakers of the blessings assured by covenant to the righteous. See Book of Mormon, 2 Nephi 30:2; 3 Nephi 16:13. -- 42 -- FROM GOD TO MAN Divine Communication in the Current Age WE believe all that God has revealed, all that He does now reveal, and we believe that he will yet reveal many great and important things pertaining to the Kingdom of God. (Articles of Faith, No. 9). Revelation, direct and personal from God to men, is the dominant theme of Scripture. Expunge from the Bible all record of actual revelation and reference thereto, and what remains? Nothing more than a variety of historical sketches, chronicles, genealogical data, some chapters of ethical value, a few poetical rhapsodies, proverbs, and allegories. Every believer in the authenticity of the Holy Bible acknowledges that God literally spake to Adam, Enoch, Noah, Abraham, Jacob, and Moses, and that specific revelation was given to Israel during the time of the Judges, and on to David and Solomon, thence to John who was the immediate forerunner of the Messiah. The actuality of Divine revelation through duly constituted prophets, seers, and revelators, has been so generally accepted throughout the ages, and is so abundantly attested, that by all rules of argument and debate the burden of proof naturally and properly falls upon him who denies. Continued revelation of the Divine will and purpose is in harmony with the spirit of the times. In no phase of human effort and advancement, save only that of the soul's salvation, do men venture to assert or even think that we have learned all there is to learn. What of a college professor in chemistry, geology, or astronomy, who would confine his students to the conning of books that tell of early discoveries, with the dictum that nothing remains to be discovered, instead of guiding them in laboratory and field, and in the searching of the outer deep with telescope and spectroscope, in the confident hope of finding new truths? Revelation is God's means of communication with His children, and we deny the consistent and unchangeable character of Deity when we say that God has revealed Himself to man, but cannot or will not do so again. Is it reasonable to hold that in one age the Church of Christ was blessed, enlightened, and guided by direct revelation and that at another time the Church is to be left to itself, sustained only by the dead letter of earlier days? The living Church must be in vital communication with its Divine Head. The Christ Himself was a revelator, through whom the Father's will was made known to man. Notwithstanding His personal authority as Jehovah, God though He had been, was, and is, while He lived as a Man among men Jesus Christ declared His work to be that of One greater than Himself, from whom He had been sent, and by whom He was instructed and directed. Note His words: "For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak." (John 12:49-50). The recreant and unbelieving Jews rejected their Lord because He came to them with a new revelation. Had they not Moses and the prophets? What more could they need? They openly boasted "We are Moses' disciples," and added "We know that God spake unto Moses; as for this fellow, we know not from whence he is." (John 9:28-29). Those who deny the possibility of present day revelation are not distinguished by originality; they follow a beaten path, hard trodden by ignoble feet. The Apostles ministered under the guiding influence of revelation. Paul writing to the Corinthians said: "But God hath revealed them [Divine truths] unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God." (1 Cor. 2:10-12). The imperative need of continued revelation appears in the fact that new conditions and unprecedented combinations of circumstances arise with the passage of time, and Divine direction alone can meet the new issues. The Apostle John knew that in the last days, these present days, the voice of God would be heard calling His people from the Babylon of sin to the Zion of safety: "And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." (Rev. 18:4; see also 14:6). Nephi, an ancient prophet whose record appears in the Book of Mormon, addressed himself to the unbelievers of the last days, and thus predicted the bringing forth of additional Scriptures: "And it shall come to pass, that the Lord God shall bring forth unto you the words of a book, and they shall be the words of them which have slumbered. And behold the book shall be sealed: and in the book shall be a revelation from God." (2 Nephi, 27: 6-7). Through the Hebrew prophet Malachi the Lord promised additional revelation in the last days, by the coming of Elijah with a special and particular commission. (Mal. 4: 5-6). These prophecies have been fulfilled to the letter in modern time, the first by the bringing forth of the Book of Mormon and its publication to the world: the latter by the inauguration of vicarious work for the dead through the personal visitation of Elijah, a work now in vigorous prosecution in the Temples erected and maintained by the Church of Jesus Christ of Latter-day Saints. Not only has the voice of God been heard in modern times, but His words spell rebuke and reproof unto those who would close His mouth and estrange Him from His people. Verily hath He spoken, "proving to the world that the Holy Scriptures are true, and that God does inspire men and call them to his holy work in this age and generation, as well as in generations of old, thereby showing that he is the same God yesterday, to-day, and for ever." (D&C 20:11-12). Of old the Lord proclaimed: "Wo be unto him that shall say, We have received the word of God, and we need no more of the word of God, for we have enough" (Book of Mormon, 2 Nephi 28:29); and in this age hath He spoken words of admonition and warning: "Deny not the Spirit of revelation, nor the Spirit of prophecy, for wo unto him that denieth these things." (D&C 11:25). -- 43 -- THE TRAGEDY OF ISRAEL A Nation Without a Country WE believe in the literal gathering of Israel, and in the restoration of the Ten Tribes, etc. (Articles of Faith, No. 10). The gathering of Israel is contingent upon the fact of that people's dispersion. Consideration of the scattering is a necessary preliminary to a study of the reassembling of Israel's hosts. God made covenant with Abraham that through him and his posterity should all nations of the earth be blessed. A rich fulfilment of the promise is found in the earthly birth of the Christ through the lineage of Abraham. Further and related fulfilment appears in the effect of the distribution of Israelites amongst other nations through enforced dispersion. Abraham's descendants through his son Isaac and grandson Jacob have been distinctively known since Jacob's time as Israelites, or the Children of Israel. As the Old Testament avouches they grew to be a mighty nation, distinguished in certain respects from all other peoples. They were particularly characterized as "Jehovah worshipers," professing allegiance to the living God, whilst all the rest of the world was pagan and idolatrous. By their world wide dispersion a knowledge of the true and living God has been diffused. So long as the Israelites were true to the Divine covenants made with Abraham, and reaffirmed severally with Isaac and Jacob, they prospered in material things as in spiritual power. So far as they became alienated through pagan practises and unrighteous affiliations, they suffered both individually and as a nation. The Lord set before them the alternative of blessed perpetuity incident to their faithfulness, or disruption and subjugation to alien powers as the sure result of disobedience to Divine requirement. Both sacred and secular history make plain that Israel chose the evil part, forfeiting the promised blessings, reaping the foretold curses. At the death of Solomon the nation was divided. Approximately two of the twelve tribes became established as the Kingdom of Judah, and came in time to be currently known as Jews; the rest of the tribes retained the title Kingdom of Israel, though known also by the name of Ephraim. The division led eventually to the eclipse of both kingdoms as autonomous powers among the known nations of the earth. The Kingdom of Israel was subdued by the Assyrians about 721 B. C.; the people were carried into captivity, and later disappeared so completely from history as to be designated the Lost Tribes. These are the ten tribes whose restoration is predicted as an event of latter times. The Kingdom of Judah maintained a precarious and partial independence for a little more than a century after the Assyrian captivity, and then fell a prey to the conquering hosts of Nebuchadnezzar. After seventy years of bondage, the period specified through prophecy by Jeremiah (25:11, 12; 29:10), a considerable number of the people were permitted to return to Judea, where they rebuilt the temple, and vainly strove to reestablish themselves on the scale of their vanished greatness. They were impoverished by the aggressions of Syria and Egypt, and eventually became tributary to Rome, in which condition of vassalage they existed at the time of Christ's earthly ministry amongst them. From the numerous Biblical prophecies relating to Israel's dispersion the following are cited as particularly illustrative: "And the Lord shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the Lord shall lead you." (Deut. 4:27.) "And I will scatter thee among the heathen, and disperse thee in the countries, and will consume thy filthiness out of thee." (Ezek. 22:15). "For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth." (Amos 9:9). "And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." (Luke 21:24). And so, in progressive stages, the covenant people of God have been scattered. The bringing of a body of Israelites to the Western Continent six centuries before the birth of Christ, of which the Book of Mormon bears record, was part of the general dispersion, and was so recognized by Nephite prophets. Since the destruction of Jerusalem and the final disruption of the Jewish nation by the Romans, A. D. 71, the Jews have been largely wanderers upon the face of the earth, outcasts among the nations, a people without a country, a nation without a home. Israel has been sifted "like as corn is sifted in a sieve"; but, be it remembered that coupled with the dread prediction was the assuring promise "Yet shall not the least grain fall upon the earth." The record made by that division of the house of Israel which took its departure from Jerusalem, and made its way to the Western Hemisphere about 600 B. C., contains many references to the dispersions that had already taken place, and to the continuation of the scattering which was to the writers of the Book of Mormon yet future. In the course of the journey to the coast, the prophet Lehi, while encamped with his family and other followers in the valley of Lemuel on the borders of the Red Sea, declared what he had learned by revelation of the future "dwindling of the Jews in unbelief," of their crucifying the Messiah, and of their scattering "upon all the face of the earth." He compared Israel to an olive tree, the branches of which were to be broken off and distributed; and he recognized the exodus of his colony, and their journeying afar, as an incident in the general plan of dispersion. Nephi, the son of Lehi, also beheld in vision the scattering of the covenant people of God, and on this point added his testimony to that of his prophet-father. He saw also that the seed of his brethren, subsequently known as the Lamanites, were to be chastened for their unbelief, and that they were destined to become subject to the Gentiles, and to be scattered before them. Down the prophetic vista of years, he saw also the bringing forth of sacred records, other than those then known, "unto the convincing of the Gentiles, and the remnant of the seed of my brethren, and also the Jews who were scattered upon all the face of the earth." After their arrival on the promised land, the colony led by Lehi received further information regarding the dispersion of Israel. The prophet Zenos, quoted by Nephi, had predicted the unbelief of the house of Israel, in consequence of which these covenant ones of God were to "wander in the flesh, and perish, and become a hiss and a by-word, and be hated among all nations." The brothers of Nephi, skeptical in regard to these teachings, asked whether the things of which he spake were to come to pass in a spiritual sense, or more literally; and were informed that "the house of Israel, sooner or later, will be scattered upon all the face of the earth, and also among all nations"; and further, in reference to dispersions then already accomplished, that "the more part of all the tribes have been led away; and they are scattered to and fro upon the isles of the sea"; and then, by way of prediction concerning further division and separation, Nephi adds that the Gentiles shall be given power over the people of Israel, "and by them shall our seed be scattered." The day of deliverance for Israel is near at hand; the restoration of the ancient Kingdom of Judah, and of the remnants of all the tribes distributed throughout the earth, as well as bringing forth from their long exile the tribes that have been lost, are particularly specified as events of the current dispensation, directly precedent to the second advent of the Christ. -- 44 -- THE GATHERING OF THE TRIBES Judah and Israel to Come Into Their Own WE believe in the literal gathering of Israel, and in the restoration of the Ten Tribes, etc. (Articles of Faith, No. 10). As complete as was the scattering, so shall the gathering of Israel be. Great as has been the chastisement of the covenant though recreant people, all through their centuries of suffering they have been sustained by the Divine promise of recovery and rehabilitation. Though despised of men, a large part of them gone from the knowledge of the world, the people of Israel are not lost to their God, who knows whither they have been led or driven. Note the paternal affection, in which appears commiseration for the plight into which they had brought themselves through sin: "And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God." (Lev. 26:44; see also Deut. 4:26-31). Isaiah thus forcefully proclaims the purposes of God to be fulfilled in the last, the current, age: "And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left. . . . And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth." (Isa. 11:11-12). So momentous shall be the assembling of the tribes in their respective places of gathering, that the event shall be held to surpass the deliverance of Israel from Egyptian bondage, for thus hath the Lord spoken: "Therefore, behold, the days come, saith the Lord, that it shall no more be said, The Lord liveth, that brought up the children of Israel out of the land of Egypt; But The Lord liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers. Behold, I will send for many fishers, saith the Lord, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks." (Jer. 16:14-16). To these Biblical citations let us add the words of the Lord Jesus Christ, given to His Apostles just prior to His death and specified as one of the signs to precede His later coming: "And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." (Matt. 24:31). Two gathering centers are distinctively mentioned, and the maintenance of a separate autonomy for the ancient kingdoms of Judah and Israel is repeatedly affirmed in Scripture, with Jerusalem and Zion as the respective capitals. In the light of modern revelation by which many ancient passages are illumined and made clear, we hold that the Jerusalem of Judea is to be rebuilt by the reassembled house of Judah, and that Zion is to be built up on the American continent by the gathered hosts of Israel, other than the Jews. When such shall have been accomplished, Christ shall personally rule in the earth, and then shall be realized the glad fulfilment: "For out of Zion shall go forth the law, and the word of the Lord from Jerusalem." (Isa. 2:3; see also Joel 3:16; Zeph. 3:14). Book of Mormon prophecies are plain in defining the extent and purpose of the latter-day gathering. Be it remembered that it was the people who once constituted the kingdom of Judah, the Jews, not the entire house of Israel, who rejected Jesus as the Son of God and the foreappointed Redeemer. By the Nephites who dwelt on the American continent, an Israelitish branch, He was received and worshipped as the Christ (see Book of Mormon, 3 Nephi 11); and the tenor of Book of Mormon Scriptures warrants the inference that He was accepted by the Lost Tribes, to whom He went to minister in person after His several visitations in the resurrected state to the Nephites. (See 3 Nephi 15:15 and 16:1-3; compare 2 Nephi 29:12-13). The rehabilitation of the Jewish nation is assured, and the prominent part to be taken in that work by Gentile nations is defined in prophecy. So spake Jehovah through His prophet Nephi: "But behold, thus saith the Lord God: When the day cometh that they shall believe in me, that I am Christ, then have I covenanted with their fathers that they shall be restored in the flesh, upon the earth, unto the lands of their inheritance. And it shall come to pass that they shall be gathered in from their long dispersion, from the isles of the sea, and from the four parts of the earth; and the nations of the Gentiles shall be great in the eyes of me, saith God, in carrying them forth to the lands of their inheritance. Yea, the kings of the Gentiles shall be nursing fathers unto them, and their queens shall become nursing mothers; wherefore, the promises of the Lord are great unto the Gentiles, for he hath spoken it, and who can dispute?" (Book of Mormon 2 Nephi 10:7-9; see also 25:15-17). The work of gathering is well under way; and among the far-reaching results of the World War is the participation of the Gentile nations in providing for the reassembling of Israel. It is the privilege of the Gentiles to assist in the gathering of the Jews on the Eastern, and the other branches of Israel on the Western Continent; and so far as they shall accept the Gospel of Jesus Christ the Gentiles shall be numbered with the covenant people and share with them the plenitude of blessings, in their own right, for, verily, God is no respecter of persons. -- 45 -- AMERICA THE LAND OF ZION The Place of the New Jerusalem WE believe in the literal gathering of Israel, and in the restoration of the Ten Tribes; that Zion will be built upon this [the American] continent; etc. (Articles of Faith, No. 10). The Holy Bible makes frequent mention of Zion and Jerusalem with the context showing that the terms are used interchangeably if not as precise synonyms. This application of different names to the same place is justified by the fact that within the walls of the Jerusalem of old was a hill specifically called Mount Zion, and by contraction, Zion. But the two names appear in other Biblical passages with distinctive meaning, indicating different places, and expressive of contrast instead of identity. For example, consider the prophecy voiced by Isaiah relating to a time yet future: "Oh Zion that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength: lift it up, be not afraid; say unto the cities of Judah, Behold your God." (Isa. 40:9). The same prophet refers to a Zion of the last days in which the righteous shall be safeguarded, this to be in a mountainous land, with the "munitions of rocks" as a defense; and he particularly states that the land is very far off. (See Isa. 33: 14-17). More definite than Bible prophecies, however, are the predictions relating to the latter-day Zion made by prophets who ministered on the American continent many centuries prior to the rediscovery of the New World by Columbus. In the Book of Mormon the names Zion and New Jerusalem are used with allied meaning and sometimes synonymously. Near the beginning of the sixth century before Christ's birth, Ether, a Jaredite prophet, compiled the history of his people from the time of their coming to America soon after the dispersion from Babel. Even before they had crossed the ocean, the sanctity of the Western Continent as a foreappointed land for people who would observe the laws of righteousness was made known to the Jaredites. In a summary of Ether's record, Moroni the Nephite who lived a thousand years after the extinction of the Jaredites, says of the latter: "And the Lord would not suffer that they should stop beyond the sea in the wilderness, but he would that they should come forth even unto the land of promise, which was choice above all other lands, which the Lord God had preserved for a righteous people. And he had sworn in his wrath unto the brother of Jared, that whoso should possess this land of promise from that time henceforth and forever, should serve him, the true and only God, or they should be swept off when the fulness of his wrath should come upon them. . . . For behold this is a land which is choice above all other lands; wherefore he that doth possess it shall serve God, or shall be swept off; for it is the everlasting decree of God. And it is not until the fulness of iniquity among the children of the land, that they are swept off." (Book of Mormon, Ether 2:7-10). The inspired admonition of these ancient prophets to the inhabitants of America today, that they observe and uphold the principles of righteousness, which embody just government and true liberty under equitable laws, may profitably be taken to heart by people of all conditions and degrees. America is the Land of Zion, and as the people of this continent render allegiance to the God of Israel who is verily the God of all mankind, the land shall be sacred to liberty as the inheritance of the house of Israel. In it the Gentiles shall be potent, and shall be numbered with Israel according to their deserts. To the Nephites the Lord gave this far-reaching and blessed promise. "But behold, this land, saith God, shall be a land of thine inheritance, and the Gentiles shall be blessed upon the land. And this land shall be a land of liberty unto the Gentiles, and there shall be no kings upon the land, who shall raise up unto the Gentiles. And I will fortify this land against all other nations. And he that fighteth against Zion shall perish, saith God; for he that raiseth up a king against me shall perish, for I, the Lord, the king of heaven, will be their king, and I will be a light unto them for ever, that hear my words." (Book of Mormon, 2 Nephi 10:10-14). Zion is to be established on this continent, and as the word of modern revelation avers, in the western part of the United States (See D&C 45:64-71; 57:1-5). The time of the blessed consummation is conditioned by the fitness of the people. Hither shall come the hosts of scattered Israel, and the Lost Tribes from their long obscurity. Here shall yet be built the City of the Lord, Zion, the New Jerusalem, which in time shall be made one with the "Holy City," which the Revelator saw "coming down from God, out of heaven, prepared as a bride adorned for her husband." (Rev. 21:2). Holy Scriptures, of both ancient and latter days, aver that the Lost Tribes of Israel shall be brought forth from the place whereunto the Lord has led them, and shall figure in the general gathering incident to the Dispensation of the Fulness of Times. Touching this feature of the Divine purpose in the time of restoration, we are told: "And they who are in the north countries shall come in remembrance before the Lord, and their prophets shall hear his voice and shall no longer stay themselves, and they shall smite the rocks, and the ice shall flow down at their presence. And an highway shall be cast up in the midst of the great deep. Their enemies shall become a prey unto them, And in the barren deserts there shall come forth pools of living water; and the parched ground shall no longer be a thirsty land. And they shall bring forth their rich treasures unto the children of Ephraim my servants. And the boundaries of the everlasting hills shall tremble at their presence. And there shall they fall down and be crowned with glory, even in Zion, by the hands of the servants of the Lord, even the children of Ephraim; and they shall be filled with songs of everlasting joy. Behold, this is the blessing of the everlasting God upon the tribes of Israel, and the richer blessing upon the head of Ephraim and his fellows." (D&C 133:26-34). -- 46 -- THE COMING OF THE LORD The Consummation of the Ages WE believe . . . that Christ will reign personally upon the earth; etc. (Articles of Faith, No. 10). "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." (Acts 1:11). So spake the white-robed angels to the Apostles as the resurrected Christ ascended from their midst on Mount Olivet. The assertion is definite, unambiguous, easy to comprehend. Jesus the Christ is to return to earth "in like manner" as He went, therefore as a material Being, a living Personage, having a tangible immortalized body of flesh and bones. The actuality of the Lord's future advent is attested by the utterances of holy prophets both before and since the brief period of His ministry in the flesh, and by His own unequivocal avowal. Consider the following: "For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works." (Matt. 16:27). "For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels." (Luke 9:26; compare Mark 8:38). The Master had so effectively instructed the Apostles concerning His assured death and His later return to earth in power and glory, that they eagerly inquired as to the time and signs of His coming. (See Matt. chap. 24). Though they failed to comprehend the full import of His reply, He told them that many great developments would intervene between His departure and return; but as to the certainty of His advent as Judge, and Lord, and King, Jesus left no excuse for dubiety in their minds. Throughout the apostolic period the Lord's coming was preached with the emphasis of inspired and convicting testimony. Book of Mormon prophecies concerning the great event are no whit less explicit. To the Nephites the resurrected Christ preached the Gospel of salvation; "And He did expound all things, even from the beginning until the time that He should come in His glory." (Book of Mormon, 3 Nephi 26:3). Questions of supreme import to every one of us are these: (1) When will Christ come? (2) What shall be the purpose and attendant conditions of His coming? The date of the Lord's advent has never been revealed to man, nor shall it be. Prior to His resurrection Jesus Himself did not know it, as witness His words: "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father." (Mark 13:32). In the present age the Father hath declared: "And they have done unto the Son of Man even as they listed; and He has taken His power on the right hand of His glory, and now reigneth in the heavens, and will reign till He descends on the earth to put all enemies under His feet, which time is nigh at hand. I, the Lord God, have spoken it, but the hour and the day no man knoweth, neither the angels in heaven, nor shall they know until He comes." (D&C 49:6-7). In the light of such scriptural affirmations we may dismiss as empty conjecture all alleged determinations as to the precise time of the Lord's appearing. Nevertheless, the specified signs and conditions by which is shown the imminence of the event are definite, and from these we know that the great day of the Lord is very near. So near is the consummation that the intervening period is called "today"; and on the morrow mankind shall rejoice or tremble at the presence of the Lord. (See Doctrines and Covenants 64:23-25). Christ's advent shall be made with the accompaniment of power and great glory. While in suddenness and unexpectedness to the unobserving it shall be comparable to the coming of a thief in the night, it shall be a manifestation of surpassing glory to all the world: "For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be." (Matt. 24:27). With the Lord's appearing a general resurrection of the righteous dead shall be effected, and many then in the flesh shall be changed from the mortal to the immortal state without the intervening experience of prolonged disembodiment or the sleep of the grave. (See 1 Thess. 4:14-17). "And the face of the Lord shall be unveiled; And the saints that are upon the earth, who are alive, shall be quickened, and be caught up to meet Him. And they who have slept in their graves shall come forth; for their graves shall be opened, and they also shall be caught up to meet Him in the midst of the pillar of heaven." (D&C 88:95-97). Then shall be established the era of peace, the predicted Millennium, in which Christ shall dwell with men, and shall rule in the earth as Lord and King. -- 47 -- THE FEDERATION OF THE WORLD A Thousand Years of Peace WE believe . . . that Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory. (Articles of Faith, No. 10). Through the lurid gloom of smoke and fire in which the nations have been enshrouded, amidst the awful stench of blood that has sickened the world, mankind has had reason to rejoice in the enlightening beams of comforting assurance that an era of peace is to be established. And this shall be a peace that cannot be broken, for righteousness shall rule, and man's birthright to liberty shall be inviolate. Of necessity this blessed state shall be attained only after due preparation; for in the economy of God it would be as incongruous to force upon mankind an unappreciated and undesired boon as to arbitrarily afflict with an undeserved curse. The coming of the Lord Jesus Christ to reign personally upon the earth is near at hand, for the Scriptures so attest. Prophecies relating to this impending event specify a period of a thousand years, distinctively known as the Millennium, which in certain conditions shall differ from both preceding and succeeding time. While this period is nowise indicative of a limitation to the Lord's dominion, it specifies the duration of a particular part of His ministry, even as the epoch of His administration in the flesh is measurable in terms of years and days. Unto righteous Enoch, who walked with God and was taken bodily from the earth (Gen. 5:24; Heb. 11:5), the certainty of the millennial reign was revealed over thirty centuries before the Lord's birth in mortality, as is thus recorded: "And it came to pass that Enoch saw the day of the coming of the Son of Man, in the last days, to dwell on the earth in righteousness for the space of a thousand years." (Pearl of Great Price, p. 45). In glorious vision John, the apostle and revelator, foresaw Christ's personal reign, during which Satan is to be bound: "And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished." (Rev. 20:4, 5; see also verse 2). The Millennium is to be a Sabbatical era, when the earth shall rest; and men, relieved from the tyranny of Satan, shall, if they will, live in righteousness and peace. Man, to whom was given dominion over the earth and its creatures, shall rule by love, for enmity between him and the brute creation shall cease, and the ferocity and venom of the beasts shall be done away. So hath the Lord avowed through the prophet Isaiah. (See Isa. ch. 65). We are definitely assured that the Millennium is to be inaugurated by the advent of Christ, and that Satan's power over men shall be restrained, and further, that after the thousand blessed years are finished, Satan shall be loosed for a season, and such as elect to follow him shall eventually go with him to eternal condemnation. See Rev. 20:7, and consider these words of the Lord Christ spoken in the current dispensation: "For in my own due time will I come upon the earth in judgment, and my people shall be redeemed and shall reign with me on earth. For the great Millennium, of which I have spoken by the mouth of my servants, shall come; For Satan shall be bound, and when he is loosed again he shall only reign for a little season, and then cometh the end of the earth. . . . Hearken ye to these words; Behold, I am Jesus Christ, the Savior of the world. Treasure these things up in your hearts, and let the solemnities of eternity rest upon your minds." (D&C 43: 29-34). The following revelation is equally specific: "For I will reveal myself from heaven with power and great glory, with all the hosts thereof, and dwell in righteousness with men on earth a thousand years, and the wicked shall not stand. . . . And again, verily, verily, I say unto you, that when the thousand years are ended, and men again begin to deny their God, then will I spare the earth but for a little season; And the end shall come, and the heaven and the earth shall be consumed and pass away, and there shall be a new heaven and a new earth." (D&C 29:11, 22, 23). It is evident from citations given and from all Scripture bearing upon the subject, that the Millennium is to precede the consummation spoken of as "the end of the world." In the era of peace both mortal and immortalized beings will tenant the earth; and though sin will not be wholly abolished nor death banished, the powers of righteousness shall be dominant. Though Satan shall afterward regain a measure of power over mankind, his time will be short and the earth shall eventually be restored to its paradisiacal glory, and become a fit abode for the glorified children of our God and His Christ. -- 48 -- THY KINGDOM COME! So Pray We Yet "OUR Father which art in heaven, Hallowed be thy name. Thy kingdom come." Thus did the Master teach His disciples to pray; and the injunction has never been abrogated. The passing of the centuries has demonstrated the need of ever increasing fervency in the supplication Thy kingdom come! But if this petition be anything more than words, it implies a conviction on the part of the supplicant that the kingdom specified has not yet been established on the earth, and that it will be set up in due time. And, if there is to be a kingdom, there must needs be a living, reigning King. In the Gospel according to Matthew the phrase "kingdom of heaven" repeatedly occurs; while in the writings of the other evangelists and throughout the epistles, the corresponding expression is "kingdom of God," "kingdom of Christ," or simply "kingdom." In many instances these designations are used with the same meaning, though a distinction is apparent in others. The several scriptural usages of the terms comprise: 1. A signification practically identical with that of "The Church of Jesus Christ." 2. The designation of the literal kingdom, material and spiritual, over which Christ the Lord shall rule by personal ministration in days yet future. Under the first conception, the "kingdom" of scriptural mention has been already established as an organization among men, and is today in a state of war against sin, with its powers and resources mobilized in defense of freedom of worship and for the salvation of the race. Plainly, when we speak of the Church as the Kingdom we refer to an institution already extant on the earth, not one that is yet to come. The Church of Jesus Christ asserts no right of control in the government of nations; and its jurisdiction in temporal affairs is limited to matters of organization and discipline within itself, such as are essential to the maintenance and perpetuity of any community body. The Kingdom of God and the Church of Christ are virtually synonymous terms. We do not pray that this organization shall come; for it is now existent. We pray and strive for its growth and development, for the spread of its saving principles, and for their acceptance by all mankind. But the Kingdom of Heaven is greater than the Church as the latter exists today, and when fully established will be seen to be a development thereof. Its advent is yet to be prayed for. This relationship is made clear through a revelation given to the Church of Jesus Christ of Latter-day Saints in 1831: "Hearken, and lo, a voice as of one from on high, who is mighty and powerful, whose going forth is unto the ends of the earth, yea, whose voice is unto men--Prepare ye the way of the Lord, make his paths straight. The keys of the kingdom of God are committed unto man on the earth, and from thence shall the gospel roll forth unto the ends of the earth, as the stone which is cut out of the mountain without hands shall roll forth, until it has filled the whole earth. . . . Call upon the Lord, that his kingdom may go forth upon the earth, that the inhabitants thereof may receive it, and be prepared for the days to come, in the which the Son of Man shall come down in heaven, clothed in the brightness of his glory, to meet the kingdom of God which is set up on the earth. Wherefore may the kingdom of God go forth, that the kingdom of heaven may come, that thou, O God, mayest be glorified in heaven so on earth, that thy enemies may be subdued; for thine is the honour, power and glory, for ever and ever. Amen." (D&C, Sec. 65). When the Messiah comes to rule and reign, He will be accompanied by the hosts of the righteous who have already passed through the change of death; and the righteous who are yet in the flesh shall be caught up to meet Him, and shall descend with Him as partakers of His glory. Then shall the Kingdom of God on earth be made one with the Kingdom of Heaven. Then shall be realized the glorious fulfilment of the prayer taught by the Christ, and voiced by men through the ages past, Thy Kingdom come. The Kingdom of Heaven on earth is to be a literal government, administered under the supreme direction of Jesus Christ the King. No longer shall men arrogate to themselves the power of might to exercise dominion over their fellows, nor exalt themselves on thrones, nor bedeck themselves with crowns and scepters. That the extent and jurisdiction of the kingdom shall be world-wide was declared by Daniel to Nebuchadnezzar, depicting "what shall be in the latter days." Thus spake the prophet: "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure." (Dan. 2:44-45; see also verse 28). -- 49 -- FREEDOM TO WORSHIP GOD Man's Divine Birthright WE claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may. (Articles of Faith, 11). The derivation of the word "worship" is significant. It is the lineal descendant of a pair of Anglo-Saxon terms--weorth meaning "worthy," and scipe, an ancient form of the termination "snip" signifying condition or state. The combination as perpetuated in our expression "worship" means worthy-ship, and connotes the attribute of worthiness on the part of the object of adoration. Man cannot intelligently worship in ignorance; and this basal fact is supported and strengthened by the inspired affirmation of a modern prophet: "It is impossible for a man to be saved in ignorance." (D&C 131:6). The devout worshiper must have some conception of the ennobling or emulatory character of his deity, whether that deity be an idol made with hands or the true and living God, the Creator of the heavens and the earth. Worship to be genuine, to be what the word implies, must be voluntary, willing, soulful homage. It is typified by actual praying as contrasted with the formality of saying one's prayers. Worship is no matter of mere form; it consists not of posture nor gesture, neither of ritual nor of creed--any more than prayer consists of words. Under compulsion, or for the hypocritical purposes of effect, one may mechanically perform all the outward ceremonies of an established style of adoration, yet, without sincerity his effort is but a mockery of worship. Worship, then, is a matter of conscience, and as such its observance is one of man's inalienable rights. Freedom in worship is part of the Divine birthright of the race; and, as a natural consequence, no earthly power can justly interfere therewith so long as its exercise involves no trespass upon individual or community rights. The Latter-day Saints accept as divinely inspired the constitutional provision by which religious liberty is professedly guarded--that no law shall ever be made "respecting an establishment of religion, or prohibiting the free exercise thereof"; and we confidently believe that with the spread of enlightenment throughout the world, a similar guaranty will be established in every nation. Religious intolerance is inconsistent with democratic government; yet this species of prejudice is manifest even amongst the most progressive nations of the age. Zeal ofttimes breeds indiscretion and injustice. It is easy for one who believes that he has the truth to become uncharitable toward those who will not or cannot see as he sees. We find simple explanation of the fact that the early followers of Christ, zealous for the new faith into which they had been baptized, should look with disdain upon their fellows still groping in spiritual darkness. Even John, who has come to be known as the Apostle of Love, became on more than one occasion intolerant and resentful toward unbelievers. He and his brother were incensed at the Samaritans' rejection of the Lord, and would fain have called fire from heaven to consume the offenders; but this vengeful desire was met by Jesus with incisive rebuke, as thus expressed: "Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them." (Luke 9:51-56; see also Mark 9:38-41; compare John 3:17). Intolerance is unscriptural and un-Christian. Our Lord's teachings are imbued with the spirit of forbearance and love even toward enemies and persecutors. But let us not forget that there is a vital difference between toleration and acceptance. To assume that because I have respect for my neighbor's belief I must believe and act as he does would be to surrender my own rights. To regard all religious systems, all sects and churches, as essentially of equal worth and worthiness, is to make of religious profession a matter of mere convenience and conventionality. I verily believe, with the full force of my soul's conviction, that there is and can be but one Church of Jesus Christ upon the earth, possessing the blessings and powers of the Holy Priesthood, with the authority to administer the ordinances requisite to salvation. Nevertheless, I can and do admit freely and without reservation the right of any man to believe that I am wrong; and I hold that neither of us is justified in assailing the other except by means of persuasion, demonstration, and testimony. To preach the doctrines of men as the precepts of Christ, to supplant the eternal principles of the Gospel by the dogmas of human conception, is to commit grievous sin and incur fearful culpability. Christ and His apostles gave solemn and repeated warning against the heresies of false teachers. Thus wrote Paul to the Galatians: "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed." (Gal. 1:8-9). Some have thought to find in this and cognate Scriptures an excuse for intolerance, and even for persecution. But is it otherwise than consistent with justice and reason to hold that any man who preaches his own doctrines or those of other men under the name of the Gospel of Jesus Christ stands convicted of blasphemy, and deserving of the curse of God? The Apostle cited above left no doubt as to the genuineness of the Gospel he so vigorously defended, as witness the following: "But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ." Each of us may accept or reject the message of eternal life, the Gospel of Jesus Christ; and by all reason and consistency each shall garner the fruitage of his choice. -- 50 -- THE LAW OF THE LAND Should We Submit to It? WE believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law. (Articles of Faith, 12). Religion is essentially a matter of every-day life. It has as much to do with the adjustment of the individual to his material environment as with his abstract belief in matters spiritual. A man's religion should be a concrete demonstration of his conceptions concerning God and the Divine purposes respecting himself and his fellows. Anything less lacks both the form of godliness and the power thereof. The Master associated love for God with love for fellowman; and surely love comprises duty, and duty means effort and action. See Matt. 22:35-40. A very large part of the course of education provided in the school of mortality is attained through association with our kind and the righteous observance of duty in community life. We are not here to be recluses nor to hold ourselves aloof from public service, but to live in a state of mutual helpfulness and effective cooperation. It is a fundamental necessity that laws shall be established among men for general governance; and obedience to law is the obvious duty of every member of organized society. Violation of the law, therefore, is not only a secular offense but a transgression of the principles of true religion. This world would be a happier one if men carried more religion into their daily affairs--into business, politics, and statesmanship. Mark you, I say religion, not church. Under existing conditions it is imperative that State and Church be kept separate; and this segregation must be maintained until the inauguration of Christ's personal reign. Loyal citizenship is at once a characteristic and a test of a man's religion; and as to the incumbent duties of citizenship, the voice of the people, as expressed through the established channels of government, must determine. Obedience to secular authority is enjoined by Scripture; and the Lord Christ exemplified the principle in His own life, even to the extent of meeting a demand that could have been legally challenged. When the tax collector called for tribute money, the following instructive colloquy occurred between Jesus and Peter: "What thinkest thou, Simon, of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth thou shalt find a piece of money: that take, and give unto them for me and thee." (Matt. 17:25-27. For a discussion of this incident and lessons associated therewith see the writer's work "Jesus the Christ"). On another occasion a treacherous snare was laid to make Christ appear as an offender against the Roman power. Certain wicked Pharisees sought to entangle Him by the question: "What thinkest thou? Is it lawful to give tribute unto Caesar, or not?" The Lord's reply was a telling lesson in the matter of submission to the law. "Shew me the tribute money," said He, "And they brought unto Him a penny. And He saith unto them, Whose is this image and superscription? They say unto Him, Caesar's. Then saith He unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's." (Matt. 22:15-21). The Apostles made it clear that respect for the law and its officers was a part of the religious duty of the saints. In writing to Titus, who was in charge of the Church at Crete, Paul thus admonished him to teach his flock to be orderly and law-abiding: "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work." (Titus 3:1). To the saints in Rome the same Apostle wrote, emphasizing their duty toward the civil power, pointing out the necessity of secular government, and designating the officers of the law as ministers of God: "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. . . . For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour." (Rom. 13:1-7). To the same effect the voice of the Lord Jesus Christ has come to the Church in this age. Thus spake He in 1831: "Let no man break the laws of the land, for he that keepeth the laws of God hath no need to break the laws of the land: Wherefore, be subject to the powers that be, until He reigns whose right it is to reign, and subdues all enemies under His feet." And the distinction between the laws of the Church and the laws of the nation is emphasized in the further word: "Behold, the laws which ye have received from my hand are the laws of the church, and in this light ye shall hold them forth." (D&C 58:21-23). Loyal and whole-souled support of the government, service to country, and devotion to the interests of the nation, are requirements of the religion embodied in the Church of Jesus Christ of Latter-day Saints. -- 51 -- CHURCH AND STATE Independent But Mutually Helpful THE teachings of the Church of Jesus Christ of Latter-day Saints concerning the duty of its members, and of all men, in relation to the secular law, are set forth in Section 134 of the D&C, which is one of the standard works of the Church. This is part of the law of the Church, and has been adopted as a guide in faith and practise by the members in general conference assembled. Of Governments and Laws in General "1. We believe that governments were instituted of God for the benefit of man, and that He holds men accountable for their acts in relation to them, either in making laws or administering them, for the good and safety of society. "2. We believe that no government can exist in peace, except such laws are framed and held inviolate as will secure to each individual the free exercise of conscience, the right and control of property, and the protection of life. "3. We believe that all governments necessarily require civil officers and magistrates to enforce the laws of the same, and that such as will administer the law in equity and justice should be sought for and upheld by the voice of the people (if a republic), or the will of the sovereign. "4. We believe that religion is instituted of God, and that men are amenable to Him, and to Him only, for the exercise of it, unless their religious opinions prompt them to infringe upon the rights and liberties of others; but we do not believe that human law has a right to interfere in prescribing rules of worship to bind the consciences of men, nor dictate forms for public or private devotion; that the civil magistrate should restrain crime, but never control conscience; should punish guilt, but never suppress the freedom of the soul. "5. We believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments; and that sedition and rebellion are unbecoming every citizen thus protected, and should be punished accordingly; and that all governments have a right to enact such laws as in their own judgment are best calculated to secure the public interest, at the same time, however, holding sacred the freedom of conscience. "6. We believe that every man should be honored in his station: rulers and magistrates as such, being placed for the protection of the innocent and the punishment of the guilty; and that to the laws, all men owe respect and deference, as without them peace and harmony would be supplanted by anarchy and terror; human laws being instituted for the express purpose of regulating our interests as individuals and nations, between man and man, and Divine laws given of heaven, prescribing rules on spiritual concerns, for faith and worship, both to be answered by man to his Maker. "7. We believe that rulers, states, and governments have a right, and are bound to enact laws for the protection of all citizens in the free exercise of their religious belief; but we do not believe that they have a right in justice, to deprive citizens of this privilege, or proscribe them in their opinions, so long as a regard and reverence are shown to the laws, and such religious opinions do not justify sedition nor conspiracy. "8. We believe that the commission of crime should be punished according to the nature of the offense; that murder, treason, robbery, theft, and the breach of the general peace, in all respects, should be punished according to their criminality, and their tendency to evil among men, by the laws of that government in which the offense is committed; and for the public peace and tranquillity all men should step forward and use their ability in bringing offenders against good laws to punishment. "9. We do not believe it just to mingle religious influence with civil government, whereby one religious society is fostered, and another proscribed in its spiritual privileges, and the individual rights of its members as citizens, denied. "10. We believe that all religious societies have a right to deal with their members for disorderly conduct according to the rules and regulations of such societies, provided that such dealings be for fellowship and good standing; but we do not believe that any religious society has authority to try men on the right of property or life, to take from them this world's goods, or to put them in jeopardy of either life or limb, neither to inflict any physical punishment upon them; they can only excommunicate them from their society, and withdraw from them their fellowship. "11. We believe that men should appeal to the civil law for redress of all wrongs and grievances, where personal abuse is inflicted, or the right of property or character infringed, where such laws exist as will protect the same; but we believe that all men are justified in defending themselves, their friends, and property, and the government, from the unlawful assaults and encroachments of all persons, in times of exigency, where immediate appeal cannot be made to the laws, and relief afforded. "12. We believe it just to preach the gospel to the nations of the earth, and warn the righteous to save themselves from the corruption of the world; but we do not believe it right to interfere with bond servants, neither preach the gospel to, nor baptize them, contrary to the will and wish of their masters, nor to meddle with or influence them in the least, to cause them to be dissatisfied with their situations in this life, thereby jeopardizing the lives of men; such interference we believe to be unlawful and unjust, and dangerous to the peace of every government allowing human beings to be held in servitude." -- 52 -- RELIGION OF DAILY LIFE A Practical Test WE believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul--we believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praise-worthy, we seek after these things. (Articles of Faith, 13). In this brief statement the Latter-day Saints proclaim the practical character of their religion--a religion that embraces not alone definite conceptions of spiritual matters and belief as to conditions in the hereafter, doctrines of original sin and the actuality of heaven and hell, but also and more particularly of present, current, every-day duties, in which self-respect, love for fellow-men, and devotion to God are the guiding principles. Religion without personal morality, professions of godliness without charity, church membership without consistent conduct in the common affairs of life are but as sounding brass and tinkling cymbals--noise without music, the words of prayer without the spirit. "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. Pure religion and undefiled before God and the Father is this: To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." (James 1:26, 27). A good test of a man's religion is its utility. Religious profession used as a cloak--and that too often reserved for Sunday wear, hiding in part the shabby rags of sin--is but sacrilege. In any attempt to analyze a religious system or creed it is pertinent to examine the results of its operation in the lives of its adherents. This is as simple and fair as to judge a tree by the quality of its substance and fruit. Altruism is an essential ingredient of a religion that is worth while. "If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also." (1 John 4:20, 21). The Church of Jesus Christ of Latter-day Saints invites attention to its work of unselfish, practical, unremitting benevolence. In missionary service the Church has been active since the date of its organization; and this systematic labor, because of its extent and unique methods, has attracted attention and stimulated comment in practically all nations of the earth. Actuated by a genuine love for humanity and the desire to obey the Divine command respecting such, the Church sends out every year hundreds of missionaries to proclaim its message to the world. These devoted servants comprise men and women called from all vocations, who serve without salary or any other form of material remuneration. Furthermore, they pay their own way in traveling to their appointed fields of labor and while serving therein, except so far as they may receive assistance from those who become interested in their work. A desire common to young Latter-day Saints is to so live that they shall be found worthy to be called into service to spend a period of years, generally from two to four, as traveling ministers of the Gospel of Christ. They offer their message without money or price, carrying it to the doors in city and country, distributing literature, inviting conversation, but never forcing themselves upon unwilling hearers. Who can consistently affirm that such faithful servants as these are insincere or devoid of that love for fellow-men without which genuine love of God is impossible? The benevolence that manifests itself in material giving is impressed as a duty upon members of the Church, and while every one is taught to assist the needy by individual effort, a system of orderly contribution and distribution is maintained. In each Ward and Branch of the Church an organization of women known as the Relief Society is operative. Its particular function is that of caring for the needy and the afflicted, without exclusive distinction as to whether the subjects of their ministration are members of the Church or not. The Relief Society receives contributions of money, clothing, food and other commodities and distributes these as occasion requires, beside maintaining a system of visitation to the needy, giving aid in nursing, comfort in bereavement, and relief from distress in every way possible. The Church teaches the efficacy of prudent fasting, moderate abstinence from food at stated times, as an accessory to prayer; and the first Sunday of each month is observed as a fast-day. On that day the people are invited to meet for special devotional service, and by common consent and custom they contribute at least the equivalent of the meals omitted through the fasting of the family. These offerings are received by the local officers and are distributed under their direction to the worthy poor. If there be a surplus in any Ward it is applied to the needs of other Wards in which the proportion of dependent poor is greater. By these and other methods, including the tithing system to be considered later, are the Latter-day Saints taught to give of their substance for worthy purposes, and in such a way as to avoid indiscriminate charity whereby perchance unworthy dependency would be fostered. We believe that the harmony of our prayers will become a discord if the cry of the deserving poor accompany our supplications to the throne of Grace. -- 53 -- AMERICA THE CRADLE OF LIBERTY No King to Rule in the Land THE commanding position of the United States among the world powers, and the prominent place the American nation is to maintain as the exponent and champion of human rights, were foreseen and predicted centuries before the beginning of the Christian Era. Such is the Book of Mormon record. The prophet Nephi was one of the original company, who, under the leadership of his father Lehi, left Jerusalem in the year 600 B. C., and journeyed to the Arabian shore, thence voyaging to the American continent in a vessel they had constructed as, centuries earlier, Noah had built an ark under Divine guidance. In the early stages of the exodus, while the travelers were journeying seaward through the deserts of Arabia, the Lord revealed unto Nephi that a part of the posterity of his brethren would be smitten by the righteous wrath of God; and it was specifically shown that the nation into which the little company was to develop would be isolated beyond the seas from all other peoples. Thus runs the account of the revelation to Nephi the prophet, the events being chronicled in the past tense as though already accomplished: "And it came to pass that I looked and beheld many waters; and they divided the Gentiles from the seed of my brethren. And it came to pass that the angel said unto me, Behold the wrath of God is upon the seed of thy brethren. And I looked and beheld a man among the Gentiles who was separated from the seed of my brethren by the many waters; and I beheld the Spirit of God, that it came down and wrought upon the man; and he went forth upon the many waters, even unto the seed of my brethren, who were in the promised land." (Book of Mormon, 1 Nephi 13:10-12). Lehi and his people were Hebrews; all other nations are designated in the Book of Mormon as Gentiles. As later parts of the record make plain, "the promised land" is the continent of America. The "man among the Gentiles," who was to come across the many waters and discover the descendants of Nephi's brethren upon whom the wrath of God had fallen, was Christopher Columbus whose mission was as surely foreappointed as was that of any prophet. Then follows the prediction of the migration of the Pilgrim Fathers, who are described as "other Gentiles" going forth out of captivity; while the subsequent occupation of the land by multitudes of the Gentiles who would prosper as a nation and would subjugate the Indians is impressively set forth. The struggle of the American colonies for independence was foretold, and the assurance that the power of God would be exercised to give them victory over "their mother Gentiles", or the British nation, was inscribed on enduring metal before the existence of the western world had found place even in the dreams of mankind. Thus runs the ancient record: "And it came to pass that I, Nephi, beheld that the Gentiles who had gone forth out of captivity, did humble themselves before the Lord; and the power of the Lord was with them; And I beheld that their mother Gentiles were gathered together upon the waters, and upon the land also, to battle against them. And I beheld that the power of God was with them, and also that the wrath of God was upon all those that were gathered together against them to battle. And I, Nephi, beheld that the Gentiles that had gone out of captivity, were delivered by the power of God out of the hands of all other nations." (1 Nephi 13:16-19). In the economy of God, America, which is veritably the land of Zion, was aforetime consecrated as the home of a free and independent nation. It is the divinely assured inheritance of the "House of Israel"; and people of all nationalities who will abide by the laws of righteousness, which embody the principles of true liberty, may become by adoption members of the House of Israel. For a wise purpose this promised land, the American continent, was long kept from the knowledge of men; and the hand of the Lord has been potent in directing its discovery and in the establishment of the nation of promise and destiny thereon. Nephite prophets reiterated this solemn assurance, and proclaimed as the will and purpose of God that the government of the land should be a government of the people and not the tyranny of kings. Lehi was explicit in avowal of the Lord's purpose in consecrating America as the home of free men, on conditions of righteousness: "Wherefore I, Lehi, prophesy according to the workings of the Spirit which is in me, that there shall none come into this land, save they shall be brought by the hand of the Lord. Wherefore, this land is consecrated unto him whom he shall bring. And if it so be that they shall serve him according to the commandments which he hath given, it shall be a land of liberty unto them; wherefore, they shall never be brought down into captivity; if so, it shall be because of iniquity; for if iniquity shall abound, cursed shall be the land for their sakes; but unto the righteous it shall be blessed for ever. And behold, it is wisdom that this land should be kept as yet from the knowledge of other nations; for behold, many nations would overrun the land, that there would be no place for an inheritance." (2 Nephi 1:6-8). -- 54 -- DEMOCRACY OF AMERICAN ORIGIN The Founding of an Ancient Republic Democracy is indigenous to America. One of the earliest recorded experiments of representative government by the people was undertaken on the Western Continent; and it was a success. These statements are not made with reference to the establishment of the United States of America as a free and independent nation, but to events that antedated by nearly a century the birth of Christ. At that time North America was inhabited by two great peoples, the Nephites and the Lamanites, each named after an early leader, and both originally of one family stock. Except for brief periods of comparative peace the two nations lived in a state of hostility due to Lamanite aggression. The Nephites were progressive, cultured, and of peaceful desires, while the Lamanites became degenerate, dark-skinned and barbarous. Eventually the Nephite nation was destroyed by its savage foes; the Lamanites persisted and are represented today by their direct descendants, the American Indians. For five centuries prior to the events now under consideration each nation had been governed by a succession of kings. The Lamanite rulers exercised autocratic sway and relied upon physical force for their power. Some of the Nephite monarchs were almost as bad, though many were notably considerate and just. The last of the Nephite sovereigns was Mosiah; he died 91 B. C. after a righteous reign of thirty-three years. King in name, he called his people brethren and counted himself their trusted and presiding servant. A short time before his death Mosiah called for an expression from his people as to whom they desired to succeed him on the throne. There was a united answer; the people wanted the king's son, to whom it was said "the kingdom doth rightly belong." But Aaron, the people's choice, declined the crown, as did his brothers in turn; for all these sons of Mosiah were devoted to the preaching of the Gospel and esteemed the labors of the ministry above the royal estate. Mosiah seized the opportunity occasioned by the people's loyalty and unity to awaken them to the fact that the powers of government were inherent within themselves, and to urge them to exercise their sovereign rights and assume the privileges and responsibilities of self-rule. He recommended that they abolish the monarchy and establish a Republic according to "the voice of the people." In a stirring proclamation he set forth the potential dangers of kingly rule and admonished the nation to guard its liberty as a sacred possession, and to delegate the governing power to officers of its own choosing, whom he called judges, who should be elected by popular vote, and who could be impeached if charged with iniquitous exercise of power and be removed if found unworthy. King Mosiah summarized in a masterly way the fundamentals of true democracy. After reciting the wrongs the people had suffered under monarchical oppression, he continued in this wise: "Therefore choose you by the voice of this people, judges, that ye may be judged according to the laws which have been given you by our fathers, which are correct, and which were given them by the hand of the Lord. "Now it is not common that the voice of the people desireth anything contrary to that which is right; but it is common for the lesser part of the people to desire that which is not right; therefore this shall ye observe, and make it your law to do your business by the voice of the people. "And if the time comes that the voice of the people doth choose iniquity, then is the time that the judgments of God will come upon you, yea, then is the time he will visit you with great destruction even as he has hitherto visited this land. "And now if ye have judges, and they do not judge you according to the law which has been given, ye can cause that they may be judged of a higher judge. "If your higher judges do not judge righteous judgments, ye shall cause that a small number of your lower judges should be gathered together, and they shall judge your higher judges, according to the voice of the people. "And I command you to do these things in the fear of the Lord: and I command you to do these things, and that ye have no king. . . . "And now I desire that this inequality should be no more in this land, especially among this my people; but I desire that this land be a land of liberty, and every man may enjoy his rights and privileges alike." (Book of Mormon, Mosiah 29.) The affairs of government were to be the concern of the whole commonwealth; for, as the king proclaimed with convincing plainness, "the burden should come upon all the people, that every man might bear his part." It is gratifying to know that the Nephites adopted the proposition, straightway set about creating election districts, and at the appointed time chose by vote the first elective rulers of the new Republic. From American soil, which of all was first to be prepared for the cultivation of representative government by the people, the seed of democracy shall be carried to every other land, until all men are free, in accordance with Divine intent. -- 55 -- PERPETUITY OF AMERICAN NATION Assured by Prophecy As late as but a few months prior to that fateful date--August 1, 1914--when the war storm burst in Europe, some of the world's great ones, eminent in scholarship and leaders of thought, aggressively proclaimed their belief that a great war was impossible. They held that the affairs of nations were so intimately related, the interests common to humanity so closely knit, as to safeguard the world against any such devastating conflict as would be entailed by the outbreak of war among great nations with the frightfully efficient enginery of destruction developed by present-day science. There was neither ambiguity nor reservation in the academic pronouncement that the human race, in its course of evolutionary progression, had happily risen above the barbarous incentive to wholesale murder and ruthless destruction such as characterized the less cultured epochs of history. Certain optimistic protagonists averred that if, contrary to their demonstrated facts and figures, great nations should plunge recklessly into war, the struggle would of necessity be brief, for the total wealth of the world was insufficient to maintain for more than a few weeks at most the waging of war with modern equipment. Yet in spite of all prognostications, as though derisively flouting the wisdom of the wise, August 1, 1914, was so deeply crimsoned that the weathering of ages future will not dull the stain. That day and all the days since have witnessed the fulfilment of the prediction relating to the last dispensation, the time in which we live, as voiced by Isaiah: "Behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." (Isa. 29:14.) Verily the accumulated wisdom of men has failed us in the time of need, has failed to forecast and fails to expound the dread happenings of these eventful times. Where is the master mind that can interpret the problems of contemporary history, with factors innumerable, with relations so intricate and differentials so varied that the calculus of time is inadequate to solve? Human reasoning unillumined by Divine revelation offers but dark and insecure refuge from the turmoil of current events. Whither then shall we look for guidance? Or, must we abandon ourselves to the despairing conclusion that to the storm-lashed ocean of the ominous present there is no haven of hope, and to our buffeted bark no anchor of comforting assurance? To him who listens in faith there rises even above the roar of strife, the voice of prophecy citing earlier prediction of events now materializing in rapid sequence, and telling of the eventual triumph of righteousness and the vindication of man's right to liberty and happiness. The great world conflict was predicted by both ancient and modern prophets. Joseph Smith, speaking the word of God, told of the imminent outpouring of war upon all nations, wisdom of the world's wise men to the contrary notwithstanding. And in these utterances the modern prophet spake in harmony with the predictions of earlier seers, as did he also of the promises made concerning America, which is described as a land choice above all others. Read these words of assurance given through an ancient Jaredite: "Behold, this is a choice land, and whatsoever nation shall possess it, shall be free from bondage, and from captivity, and from all other nations under heaven if they will but serve the God of the land, who is Jesus Christ, who hath been manifested by the things which we have written." (Book of Mormon, Ether 2:12.) Furthermore, hearken unto the following with reference to this same choice land, spoken unto the ancient inhabitants of this continent through Jacob the Nephite: "But behold, this land, saith God, shall be a land of thine inheritance, and the Gentiles shall be blessed upon the land. And this land shall be a land of liberty unto the Gentiles, and there shall be no kings upon the land, who shall raise up unto the Gentiles. And I will fortify this land against all other nations." (2 Nephi 10:10-12.) We hold that the Declaration of Independence and the Constitution of the United States are inspired documents, veritable scriptures of the nation, framed by men under Divine direction, men specifically empowered and raised up for this high mission; and that these charters of liberty constitute a pattern after which the governments of the nations shall be shaped. Thus shall be fulfilled, in part at least, the prophecy of the ancient revelator, that out of this land, which in solemn truth is the land of Zion, shall go forth the law of the Lord unto the world at large. In the majesty of her high destiny our Nation has taken a stand as the champion of freedom and human rights. Her enduring greatness is conditioned only by the righteousness of her people, who, if they will but serve the God of the land--the God of Heaven and earth--shall never be subject to alien domination. It is not written in the book of destiny that America shall bow the knee to autocracy; but, to the glorious contrary, it is inscribed on the scroll of the Divine purpose, that this, the land of Zion, shall be the haven of refuge to the oppressed: "And it shall be said among the wicked: Let us not go up to battle against Zion, for the inhabitants of Zion are terrible; wherefore we cannot stand. And it shall come to pass that the righteous shall be gathered out from among all nations, and shall come to Zion, singing with songs of everlasting joy." (D&C 45: 70-71.) -- 56 -- LAW OF THE TITHE The Lord's Revenue System Payment of tithes was required under the Law of Moses. Indeed, the early prominence given to this requirement has led to the incorrect assumption that tithe-paying had its beginning in an Israelitish statute. Tithing is older than Israel. Abraham paid a tenth part of his gains to Melchizedek, who was king of Salem and priest of the Most High God (Gen. 14:20 and Heb. 7:1-8); and Jacob made a covenant to devote to the Lord's service a tenth of all that would come into his hands. (Gen. 28:22.) Following the development of the children of Israel into a theocratic nation, the practise of paying tithes in kind became one of the features by which they, the worshipers of Jehovah, were distinguished from all other peoples. The requirement was explicit and its application general, to rich and poor alike. Thus we read: "And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord's: it is holy unto the Lord. . . . And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord." (Lev. 27:30, 32.) As long as the people faithfully complied with the law of the tithe they prospered; and when they failed the land was no longer sanctified to their good. Hezekiah (2 Chron. 31: 5-10) and Nehemiah (Neh. 13:10-13) reproved the people for their negligence in the matter and awakened them to the jeopardy that threatened; and, later, Malachi voiced the word of Jehovah in stern rebuke, forceful admonition, and encouraging promise, relative to the payment of the Lord's tenth: "Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, said the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." (Mal. 3:8-10.) At the time of our Lord's personal ministry the law had been supplemented by innumerable rules, comprising unauthorized exactions often based upon mere trivialities. Christ approved the tithe but made plain the fact that other duties were none the less imperative. See Matt. 23:23. During recent years great interest has been manifest in the matter of the tithe, among theologians, ministers and intelligent laymen; and the reestablishment of tithe-paying as a religious duty has been strongly advocated. It is important to know that the Church of Jesus Christ of Latter-day Saints has observed this requirement from the early days of its history--not because it was operative in ancient Israel, nor because it was law and custom among the Jews in the days of Christ, but because it has been authoritatively established through modern revelation in the Church. In 1838 the Lord systematized the practise upon which the people had voluntarily entered, and defined the tithe as a tenth of one's individual possessions: "And this," said He, "shall be the beginning of the tithing of my people. And after that, those who have thus been tithed, shall pay one tenth of all their interest annually; and this shall be a standing law unto them for ever, for my Holy Priesthood, saith the Lord." (D&C 119: 3-4.) The manner in which the tithes of the people are to be paid and the channels through which the contributions are to be distributed and used in the work of the Church are specifically set forth. As of old, so in the Church of Jesus Christ of Latter-day Saints today, tithing is the divinely established revenue system by which the pecuniary needs of the ecclesiastical community are provided for. And as of old so today, tithe-paying must be a voluntary free-will sacrifice, not to be exacted by secular power nor enforced by infliction of fines or other material penalties. The obligation is self-assumed; nevertheless it is one to be observed with full purpose of heart by the earner who claims standing in the Church and who professes to abide by the revealed word given for the spiritual development of its members. It is essential that men learn to give. Without provision for this training the curriculum in the school of mortality would be seriously defective. Human wisdom has failed to devise a more equitable scheme of individual contribution for community needs than the simple plan of the tithe. Every one is invited to give in amount proportioned to his income, and to so give regularly and systematically. The spirit of giving makes the tithe holy; and it is by means thus sanctified that the material activities of the Church are carried on. Blessings, specific and choice, are promised the honest tithe-payer; and these blessings are placed within the reach of all. In the Lord's work the widow's penny is as acceptable as the gold-piece of the millionaire. Tithing is the rental we are asked to pay on the property committed to our keeping and use. We are but temporary holders, lessees of property the ultimate title of which is vested in Him who created all that is. The Latter-day Saints believe that the tithing system has been divinely appointed for their observance; and they esteem themselves blessed in thus being permitted to have part in the furtherance of God's purposes. Under this system the people have prospered severally and as an organized body. It is the simple and effective revenue law of the Church; and its operation has been a success from the time of its establishment. Amongst us it obviates the necessity of taking up collections in religious assemblies, and makes possible the promulgation of the Church's message through the printed and spoken word, the building and maintenance of Temples for the benefit of both living and dead, to an extent that would be otherwise unattainable. -- 57 -- THE UNITED ORDER No Longer Mine and Thine, But the Lord's and Ours WE live in a material world, and certain material possessions are essential to life, to say nothing of convenience and comfort. Man must have food, clothing, and shelter; and he should have the means of intellectual enjoyment, wholesome recreation, and the desirable comforts of life. All these things are comprised in what we call wealth, and under present social conditions are represented by the one word money. Is it not true that money or its equivalent--the essential things that money can buy--must be counted among the necessities of life? By misquotation we hear it said that money is the root of all evil; but the Scriptures say not so. The inspired declaration reads: "For the love of money is the root of all evil." (1 Tim. 6:10.) As soon as one sets his heart on money he becomes unbalanced in mind and spirit; his vision and perspective are disturbed. In view of the prevailing conditions of social unrest, of protest against existing systems whereby the distribution of wealth is becoming more and more disproportionate, the consequent dissatisfaction with governments, and the half-smothered fires of anarchy discernible in almost every nation, we find comfort in the God-given promise of a better plan--a plan that provides without force or violence to establish a rational equality, to take the weapons of despotism from the oppressor, to banish poverty, and to give to every man the opportunity to live, labor, and rejoice in the field or sphere to which he is adapted. From the tyranny of misused wealth, as from every other form of oppression, the truth will make men free. To deserve real freedom, and to enjoy the blessings thereof to the full, mankind must subdue selfishness, which is the potent enemy of godliness. The Church of Jesus Christ of Latter-day Saints has been put under training in the practise of altruistic living, in liberality, and in the overcoming of selfishness, by the Lord's requirement of the tithe and other free-will offerings and efforts. We regard the tithe system, however, as but a step in the course of advancement toward the consecration of all our possessions, time, talents and ability, to the service of God. Within a few months after the organization of the Church the voice of the Lord was heard in the matter, foreshadowing a development yet future, in preparation for which the tithing system was established. The day is coming when none amongst us shall speak of mine and thine, but all we have shall be accounted ours and the Lord's. In this confident expectation we indulge no vague dreams of communism, fostering individual irresponsibility, and giving the idler an excuse for hoping to live at the expense of the thrifty; but in the assurance that every man shall be a steward of the property entrusted to his care, with the certainty of being required to give a full account of his stewardship. The varied and graded vocations will still exist; there will be laborers whose qualifications are for physical toil, managers who have proved their ability to lead and direct, some who can best serve with the pen, others with the plow; there will be engineers and mechanics, artizans and artists, farmers and scholars, teachers and authors--each laboring so far as practicable in the sphere of his choice but each required to work, and to work where and how he can be of the greatest service. Equal rights are to be insured, for thus the Lord hath spoken: "And you are to be equal, or in other words, you are to have equal claims on the properties, for the benefit of managing the concerns of your stewardships, every man according to his wants and his needs, inasmuch as his wants are just." (D&C 82:17.) Only the idler would suffer under such an order of things as is here outlined, and against him the edict of the Almighty has gone forth. We read in the revelations of the Church: "Thou shalt not be idle; for he that is idle shall not eat the bread nor wear the garments of the laborer." (42:42.) In the early part of the apostolic ministry, the unity and devotion of the Church was such that the members established a system of community ownership; (Acts 2:44-46; 4:32-37; 6:1-4) and during the brief period of its operation the people prospered temporally and spiritually. More than thirty centuries earlier the people of Enoch had rejoiced in a similar condition of oneness, and their righteousness was such that "The Lord came and dwelt with His people. . . . And the Lord called His people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them." (Pearl of Great Price, p. 38.) The people of whom the Book of Mormon bears record also attained a blessed state of equality and with corresponding results. The Twelve Disciples, whom Christ had specially commissioned, ministered with such effectiveness that the people "had all things common among them, every man dealing justly one with another." (3 Nephi 26:19.) Further, "Therefore they were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift." (4 Nephi 1:3.) Of them the prophet wrote: "Surely there could not be a happier people among all the people who had been created by the hand of God." (Verse 16.) The United Order will be a success when it is established by Divine direction. The tithing system has failed whenever meddled with by the secular power. Common ownership can never be enforced by the law of the land. It must be a religious observance, of voluntary acceptance devoid of compulsion or restraint; and as such, the world shall yet see this, the Lord's plan, in successful operation. -- 58 -- THE WORD OF WISDOM Sanctity of the Body "KNOW ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." (1 Cor. 3:16; see also 6:19; and D&C 93:35.) In these and kindred Scriptures the sanctity of the human body is affirmed with impressive simplicity. The word of God stands in strong contrast with the erroneous assumption that the body is a hindrance and burden to the spirit and ought to be contemned and kept in subjection by self-imposed afflictions. The lust of the flesh as manifested in perverted appetites and passions is a very real temptation, and servitude thereto is among the commonest of sins; but this is the evil against which the saints of old were so solemnly warned in the foregoing citation. If the mortal state be an advancement beyond the pre-existent or unembodied condition, and a preparation for a yet more exalted existence, and so the Scriptures attest, then the body of flesh and bones is an endowment of supreme worth. The genius of the current age recognizes the nobility of the mortal tabernacle in fact if not in theory; and as a result of this advanced conception, means for the maintenance of health and preservation of the body and the conservation of its divinely implanted functions are taught in school and college and are enforced by statute for community observance. After long centuries of painful experience the race is coming to understand that the human body is essentially good; and the word of God so proclaimed even in the beginning. I venture to affirm that every natural appetite, yearning, passion of the human organism is inherently good; and that evil comes not from the normal satisfying of these cravings but from the perversion thereof. As early as 1833 the Lord spake to the Church of Jesus Christ of Latter-day Saints in warning against the use of stimulants and narcotics, and in counsel as to matters of food and drink. This revelation is currently known as The Word of Wisdom "That inasmuch as any man drinketh wine or strong drink among you, behold it is not good, neither meet in the sight of your Father, only in assembling yourselves together to offer up your sacraments before him. "And, behold, this should be wine, yea, pure wine of the grape of the vine, of your own make. "And, again, strong drinks are not for the belly; but for the washing of your bodies. "And again, tobacco is not for the body, neither for the belly, and is not good for man, but is an herb for bruises and all sick cattle, to be used with judgment and skill. "And again, hot drinks are not for the body or belly. "And again, verily I say unto you, all wholesome herbs God hath ordained for the constitution, nature, and use of man. "Every herb in the season thereof, and every fruit in the season thereof; all these to be used with prudence and thanksgiving. "Yea, flesh also of beasts and of the fowls of the air, I, the Lord, have ordained for the use of man with thanksgiving; nevertheless they are to be used sparingly; "And it is pleasing unto me that they should not be used only in times of winter, or of cold, or famine. "All grain is ordained for the use of man and of beasts, to be the staff of life, not only for man but for the beasts of the field, and the fowls of heaven, and all wild animals that run or creep on the earth; "And these hath God made for the use of man only in times of famine and excess of hunger. "All grain is good for the food of man, as also the fruit of the vine, that which yieldeth fruit, whether in the ground or above the ground. "Nevertheless, wheat for man, and corn for the ox, and oats for the horse, and rye for the fowls and for swine, and for all beasts of the field, and barley for all useful animals, and for mild drinks, as also other grain. "And all saints who remember to keep and do these sayings, walking in obedience to the commandments, shall receive health in their navel, and marrow to their bones; "And shall find wisdom and great treasures of knowledge, even hidden treasures; "And shall run and not be weary, and shall walk and not faint. "And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them. Amen." (D&C 89.) Hot drinks, against which the people are specifically warned, are understood to include tea and coffee, and the counsel against their use was preached and published long before chemists and physiologists had recognized the deleterious effect of thein and caffein, which are poisonous alkaloids contained in the beverages named. The inhibition, however, applies in another sense to all liquids at high temperatures. To this point special interest attaches in view of recent demonstrations in science. Dr. Wm. J. Mayo, a surgeon of prominence, declared in an address delivered in San Francisco, June, 1915, that hot drinks are among the dominant causes of gastric ulcers and cancer. The Word of Wisdom is generally but not universally observed in its entirety by the Latter-day Saints; and it is pertinent to inquire as to the results revealed by the vital statistics of the people. The Presiding Bishopric of the Church report that, for the six year period ending with 1916, deaths among Latter-day Saints in the organized Stakes, due to cancers and malignant ulcers of the stomach, averaged 15.83 per 100,000 of population. For the United States registration area as a whole, during the six year period covered by the latest available report, which, however, is earlier than the sexennium of the latest Church statistics, the average mortality from stomach cancer is 28.3 per 100,000. Deaths from all cancerous afflictions among members of the Church during the last six years averaged 31.15 per 100,000, or only 2.85 more per 100,000 than the national rate of mortality from stomach cancer alone for the six years last reported. The statistics of the Church show for its members resident in organized communities exceptionally low death-rate, high birth-rate, and high average age at death, as compared with the official reports of corresponding data for the registration area of the country at large. Of the certified causes of death "Mormons" lead the country in one, and that one is old age. The Divine promise of health, prosperity, and prolonged life are in course of rich fulfilment among the Latter-day Saints, as in part the natural effect of obedience to the word of the Lord embodied in the Word of Wisdom. -- 59 -- UNCHASTITY THE DOMINANT EVIL Infamy of a Double Standard of Virtue THE Church of Jesus Christ of Latter-day Saints proclaims the law of personal purity as a Divine commandment, the violation of which constitutes one of the most grievous of sins. We hold that the requirement is equally binding upon both man and woman, and that a standard by which he is excused and she condemned is infamously unjust. Expressive of the attitude of the Church upon this subject, the following excerpts are taken from a pamphlet issued by the late President Joseph F. Smith, who at the time of writing was the presiding official in the Church. "What has come to be known in present day literature as the social evil is a subject of perennial discussion, and the means proposed for dealing with it are topics of contention and debate. That the public conscience is aroused to the seriousness of the dire condition due to sexual immorality is a promising indication of prospective betterment. No more loathsome cancer disfigures the body and soul of society today than the frightful affliction of sexual sin. It vitiates the very fountains of life and bequeaths its foul effects to the yet unborn as a legacy of death. "Infidelity to marriage vows is a fruitful source of divorce, with its long train of attendant evils, not the least of which are the shame and dishonor inflicted on unfortunate though innocent children. The dreadful effects of adultery cannot be confined to the erring participants. Whether openly known or partly concealed under the cloak of guilty secrecy, the results are potent in evil influence. The immortal spirits that come to earth to tabernacle in bodies of flesh have the right to be well-born, through parents who are free from the contamination of sexual vice. "It is a deplorable fact that society persists in holding woman to stricter account than man in the matter of sexual offense. What shadow of excuse, not to speak of justification, can be found for this outrageous and cowardly discrimination? Can moral defilement be any the less filthy and pestilential in man than in woman? Is a male leper less to be shunned for fear of contagion that a woman similarly stricken? "Oh the baseness, the injustice, the dishonor of it all! Happily the early promulgators of this shameful conception of a double standard of morals for the sexes are hidden in the oblivion of the past. Let the infamy in which they should rightly share be borne by those who countenance the current acceptance of so vicious a distinction! Visualize the spectacle. Man, who is by nature the protector and defender of woman, ready to stone to social death the adulteress, in whose sin he was partner! "So far as woman sins it is inevitable that she shall suffer, for retribution is sure whether it be immediate or deferred. But in so far as man's injustice inflicts upon her the consequence of his offenses, he stands convicted of multiple guilt. And man is largely responsible for the sins against decency and virtue, the burden of which is too often fastened upon the weaker participant in the crime. "Horrifying as the condition is, it is nevertheless a black reality, that hordes of women prostitute their bodies and souls for money and find no lack of eager buyers. Who is the more depraved--the vendor or the purchaser of woman's honor? In many cases a power of discernment and analysis superior to human attainment is essential to a just verdict, but it appears certain that whatever of palliation through stress of circumstance may be found for the woman, guilty lust is too generally the primal motive of the man. "The low esteem in which strict sexual morality is currently held is an element of positive danger to the nation as a human institution, to say nothing of the wholesale debauching of souls as an offense against Divine decree. With such awful examples as history furnishes, it is a matter of astonishment that governments should be so nearly oblivious to the disintegrating forces springing from violations of the moral law amongst their citizenry. "The grandeur of ancient Greece, the majesty of Rome, once the proud rulers of the world, have disappeared; and the verdict of history specifies the prevalence of sexual immorality as among the chief of the destructive agencies by which the fall of those mighty peoples was effected. "Is our modern nation to bring upon itself the doom of destructive depravity? The forces of disintegration are at work throughout the land, and they operate as insidiously as does the virus of deadly contagion. A nation-wide awakening to the need of personal sanitation and of rigorous reform in the matter of sexual morality is demanded by the exigencies of the times. "The Gospel of Jesus Christ is the divinely ordained panacea for the ills that afflict humanity, and pre-eminently so for the dread affliction of sexual sin. Note the teachings of the Master while He ministered among men in the flesh--they were primarily directed to individual probity and rectitude of life. The letter of the Mosaic Law was superseded by the spirit of personal devotion to the right. 'Ye have heard,' said He, 'that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.' (Matt. 5: 27, 28.) The sin itself may spring from the sensual thought, the lustful glance; just as murder is often the fruitage of hatred or covetousness. "We accept without reservation or qualification the affirmation of Deity through an ancient Nephite prophet: 'For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me. Thus saith the Lord of Hosts.'" -- 60 -- NOT GOOD FOR MAN TO BE ALONE Companionship of the Sexes WHEN this earth, a new unit amongst uncounted worlds, had developed to a condition suited to human habitation, God created man in His own personal, physical image, and gave him dominion over the earth and its manifold belongings. Beside the man stood the woman, sharing with him the divinely bestowed honor and dignity of supremacy over all lesser creations; for the Lord God had said: "It is not good that the man should be alone; I will make him an help meet for him." (Gen. 2:18.) So begins the first page of human history relating to this planet: "In the image of God created He him; male and female created He them." The earliest recorded commandment to the newly embodied pair provided for the procreation of their kind; for unto them the Lord said: "Be fruitful, and multiply, and replenish the earth." That the wedded state thus inaugurated was to be the permanent order of life amongst Adam's posterity is attested by the further Scripture: "Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh." (Gen. 2:24.) Inasmuch as the union of the sexes is the only way by which the perpetuity of the race is possible, such union is essentially as beneficent as it is necessary. Lawful, that is to say righteous, association of the sexes, is an uplifting and ennobling function to the participants, and the heritage of earth-life to preexistent spirits who are thereby advanced to the mortal state. Conversely, all sexual union outside the bonds of legitimacy is debasing and pernicious, not only to the guilty parties themselves, but to children who are thus ill-born, and to organized society in general. The stability of society demands that the divinely established institution of marriage shall be administered under secular law, whereby the family unit shall be a legalized entity, with responsibilities and obligations clearly defined, the rights of husband, wife and children protected, property interests safeguarded, and inheritance regulated. But the marriage covenant is more than a legalized contract. It is a solemn sacrament, under which the parties are made eligible to the blessing of Divine approval, and by which they are answerable both to the law of man and to the Power that transcends all human institutions. That marriage is honorable is as true today as when the precept was written in the Epistle to the Hebrews. The Latter-day Saints accept the doctrine of the imperative necessity of wedlock and the sanctity thereof; and they apply it as a requirement to all who are not prohibited by physical or other disability from assuming the sacred responsibilities of the married state. They hold as part of the birthright of every worthy man the privilege and duty of standing at the head of a household, the companion of a virtuous wife, both imbued with the hope of posterity, which by the blessing of God may never become extinct; and equally ennobling is the desire of every worthy woman to be a wife and mother in the family of mankind. We repudiate and abhor the pernicious doctrine that the sexual relation is but a carnal necessity, inherent in human kind because of fleshly desire, or that celibacy is a feature of exalted status more acceptable than marriage in the sight and judgment of God. Touching this matter the Lord hath spoken through direct revelation in the current age, saying: "And again, I say unto you, that whoso forbiddeth to marry is not ordained of God, for marriage is ordained of God unto man. Wherefore it is lawful that he should have one wife, and they twain shall be one flesh, and all this that the earth might answer the end of its creation, and that it might be filled with the measure of man, according to his creation before the world was made." (D&C 49: 15-17.) Without the power of perpetuating his kind man is in part bereft of his glory; for small is the possibility of achievement within the limited range of an individual life. Grand as may seem to be the attainments of a man who is really great as gaged by the best standards of human estimation, the culmination of his glorious heritage lies in his leaving offspring from his own body to carry forward the worthy efforts of their sire. And as with the man, so with the woman. We regard children literally as gifts from God, committed to our parental care, for whose support, protection, and training in righteousness we shall be held to a strict accounting, remembering the solemn admonition and profound affirmation of the Christ: "Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven." (Matt. 18:10.) But the bringing of children into the world is but part of God's beneficent plan of uplift and development through honorable marriage. Companionship of husband and wife is a divinely appointed means of mutual betterment; and according to the measure of holy love, mutual respect and honor with which that companionship is graced and sanctified, do man and woman develop toward the spiritual stature of God. It is plainly the Divine intent that husband and wife should be each the other's great incentive to effort and achievement in good works. Blessed indeed are the wedded pair who severally find in each a help meet for the other. -- 61 -- TILL DEATH DOES YOU PART Is There No Hope Beyond? IT is not good that man should be alone. This is the word of God. It is inscribed on the first page of human history. The affirmation was given special application to the marital state, whereby the perpetuity of the race would be insured in the distinctive family order. To this end "Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh." (Gen. 2:24.) At the very beginning of man's existence as an embodied spirit, the Divine fiat against promiscuity in the association of the sexes was promulgated. Anthropologists aver that even in the most primitive communities kinship was recognized as an established feature, and laws relating to the sexual relationship obtained. The family unit is therefore the universal order amongst mankind, and is of Divine establishment. Both the Mosaic code and the law of the Gospel, in which it was fulfilled and superseded, recognized the sanctity of family ties and prescribed regulations for the maintenance thereof. The family institution comprises more than the wedded union of husband and wife with its mutual obligations and responsibilities. The status of parenthood is the flower of family existence, while marriage was but the bud. Under the revealed law parents are as truly answerable to God for the adequate discharge of duty to their children as for the faithful observance of the marriage covenant respecting themselves. Within the family established and maintained according to the Divine word, man and woman find their holiest and most ennobling happiness. Individual development--the education of the soul for which earth-life has been provided--is incomplete without the impelling and restraining experiences incident to the responsibilities of the wedded and parental state. Is the family relationship to end with death? Are husbands and wives to be separated, and the mutual claims of parents and children to be nullified by the grave? If so, then surely the sting of death and the victory of the grave are enduring verities; for the dead would be lost to us and we to them. Such a conception affords ample explanation of the prevalence of black at funerals. The sombre pall and sable trappings are all in place if bereavement on earth means everlasting separation. The dread assumption--let us not say belief, for who does not hope that a brighter destiny awaits us?--has been fostered by custom and ignorance, and even taught as doctrine by substituting the precepts of men for the word of God. It is embodied in the marriage ceremony, wherein the officiating minister, addressing the principals at the moment of their supreme concern, says: I join you in the bonds of matrimony until death does you part. How like the thud of clods upon the casket in an open grave! Must we tolerate the shadow of death as an intruding guest at every wedding? Verily so, if marriage be nothing more than an earthly contract, regulated by law solely as a human institution; for no legislature, congress, or parliament of men, no synod, church, council, or ecclesiastical hierarchy of human origination, can legislate or administer ordinances of other than earthly validity. To claim jurisdiction in post-mortal affairs on the basis of human assumption is both sacrilege and blasphemy. The current marriage ceremony, uniting the parties until death does them part, is framed in consistency and propriety. As an institution of men it is honorable and legally binding. And so are all the obligations and endowments resulting therefrom, including the exalting status of parenthood. But all such relationships are to end with death if validated only by man's authority. Can we consistently affirm that if the grave terminates the claim of parents upon each other it shall not likewise end the claim of parents upon children, and of children upon parents? But behold, there is hope! God has provided a way by which the family unit may survive the grave and endure throughout eternity. It is the Divine intent that marriage be an eternal union, and that the relationship between parents and offspring shall be made valid in the hereafter as here. We affirm that the Holy Priesthood has been restored to earth by direct dispensation from the heavens, and this in accordance with prophecy and Scripture, and that the authority of this Priesthood, when administered as God has directed, is effective both on earth and in heaven. (Compare Matt. 16:19; 18:18.) We affirm that even as baptism, when administered as our Lord prescribed, by those invested with the Holy Priesthood, shall be a means to salvation beyond the grave, so other ordinances, including the sealing of wives to husbands and children to parents, may be authoritatively solemnized so as to be valid after death. To this effect hath the Lord spoken respecting the everlasting covenant, which embraces marriage for both time and eternity. "Therefore, if a man marry him a wife in the world, and he marry her not by me, nor by my word; and he covenant with her so long as he is in the world, and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world. Therefore, they are not bound by any law when they are out of the world. Therefore, when they are out of the world they neither marry nor are given in marriage. . . . And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise . . . it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity, and shall be of full force when they are out of the world; and they shall pass by the angels, and the Gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds for ever and ever." (D&C 132.) -- 62 -- THEY NEITHER MARRY Nor Give in Marriage CERTAIN Sadducees once came to Christ with a question concerning martial relations following the resurrection. The real point of their inquiry was in part hidden, or, in current vernacular, camouflaged. Their chief purpose was that of disputing the doctrine of the resurrection itself, the actuality of which the Sadducees as a sect strenuously denied. They cited a case, presumably hypothetical, of a woman who had been married, and then six times remarried under the levirate law, and seven times widowed, and who eventually had died, childless. The question as submitted was: "Therefore in the resurrection whose wife shall she be of the seven?" "Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven." (Matt. 22:28-30.) Three of the evangelists make record of the incident; and the most extended version of our Lord's reply is given by Luke (20:34-38). From this we gather that while marriage and giving in marriage--that is to say the association of eligible parties in wedlock, and the authoritative solemnization of the union by a duly qualified official--are necessary and honorable undertakings among mortals, they to whom the Savior referred shall neither marry nor be given in marriage in the resurrection, but at best shall be made equal to the angels. The inquisitorial Sadducees must have felt the force of the Master's rebuke in being told that they were in error "not knowing the scriptures nor the power of God," for they prided themselves on their learning and superior qualities of understanding. Nevertheless, the reproof was merited, for had they opened their hearts to the spirit of Scripture, had they considered with honest desire to comprehend the words of the Lord who spoke to them, whose utterances were and are Scripture of the highest and most sacred order, they would have been able to distinguish between ceremonies performed for time only under the regulations of human law, and ordinances administered by the authority of God for both time and eternity. Sacred rites that pertain both to the period of mortality and to the life beyond must be solemnized on earth. Compliance with the laws and ordinances of the Gospel, or the rejection of these, determines the individual test for which the world was prepared as the abode of men--to "prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them." (Pearl of Great Price, p. 66.) Thus, in the case of the initiatory ordinance, baptism, it is essential that it be administered to mankind in the flesh; for Scripture nowhere avers that in and after the resurrection men shall be baptized in water for the remission of sins done in mortality. And so is it with respect to marriage. True, as we have heretofore seen, the merciful economy of God makes possible the vicarious administration of baptism for the disembodied, that is for the dead prior to their resurrection; but the actual baptism is to be solemnized by and upon mortal beings, who, having been already baptized for themselves, may officiate for their dead kindred by complying with the revealed laws and regulations. So also the marital union of the worthy dead, who have lived in lawful and honorable wedlock as regulated by secular law, may be confirmed and superseded by the ordinance of Celestial Marriage, wherein the family relationship is perpetuated by sealing under the authority of the Holy Priesthood, to be of force and effect in and after the resurrection from the dead. The family relationship was primarily designed to be perpetual; and only as mankind have forfeited or rejected the ministration of the Holy Priesthood has mere temporal union become a necessary yet but partial substitute for the eternal order of marriage. Paul's comprehensive precept "Neither is the man without the woman, neither the woman without the man, in the Lord" (1 Cor. 11:11) has an application beyond the marital state in mortality. The full measure of progression in eternity is unattainable without the perpetuity of the family organization; and the family unit must be established on earth through the order of Celestial Marriage, which comprises marriage for time as well as for eternity, or, in the case of the dead by the confirmation and extension of earthly wedlock through the vicarious sealing of the parties in Celestial Marriage. Otherwise, that is if the marriage of any couple shall have been by secular authority only, without the authority of the Holy Priesthood, the parties shall find in the resurrection that neither are they married nor can they then be given in marriage. Following the visitation of the Risen Christ to the Nephites on the Western Continent we read of the marriage institution associated with specific blessings, indicating the authorized administration of the higher and eternal order of matrimony: "And they were married, and given in marriage, and were blessed according to the multitude of the promises which the Lord had made unto them." (Book of Mormon, 4 Nephi 1:11.) Concerning those who are wedded for this life only, the word of God as revealed in the present age is in strict accord with the Lord's affirmation to the Sadducees: "Therefore, when they are out of the world, they neither marry, nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory." (D&C 132:16.) -- 63 -- CELESTIAL MARRIAGE Eternal Relationship of the Sexes "NEITHER is the man without the woman, neither the woman without the man, in the Lord." (1 Cor. 11:11.) This scriptural epigram loses much of its significance if restricted to the period of mortal life. Admitting the actuality of individual existence after death, both during the interval of disembodiment and beyond in the resurrected state, we must in consistency accept the fact of the eternity of sex. Man will be man and woman woman in the hereafter as here. Marriage as regarded by the Latter-day Saints is ordained of God and designed to be an eternal relationship. The Church affirms it to be not only a temporal and legal contract, of binding effect during the mortal life of the parties, but also a solemn covenant that shall endure beyond the grave. In the complete ordinance of marriage as administered within the Church, the man and the woman are placed under covenant of mutual fidelity and union not until death does them part, but for time and for all eternity. A contract as far-reaching as this, extending not only throughout the period of earth-life, but beyond death, requires for its validation an authority superior to any that can be originated by human enactment; and such authority is found in the Holy Priesthood, which, given of God, is eternal. Only as God delegates authority to man, with promise that administration under that authority shall be acknowledged in heaven, can any contract be made in this world and be of assured validity after the death of the parties concerned. Marriage is properly authorized by legal statute; and every contract of matrimony entered into as the law provides is honorable, and unless dissolved by the operation of law is effective during the life of the respective parties thereto. But it is beyond the power of man to legislate for eternity. This is made plain in a revelation given to the Church of Jesus Christ of Latter-day Saints in 1843, part of which follows: "All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment . . . are of no efficacy, virtue or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead. . . . And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God." (D&C 132:7, 13.) In application of this principle and law to the covenants of matrimony, the revelation continues: "Therefore, if a man marry him a wife in the world, and he marry her not by me, nor by my word; and he covenant with her so long as he is in the world, and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world." This holy order of matrimony, involving covenant and blessing for both time and eternity, is distinctively known in the Church as Celestial Marriage, and is administered to those only who are adjudged to be of worthy life, eligible for admission to the House of the Lord; for this sacred ordinance together with others of eternal validity may be solemnized only within the Temples reared and dedicated for such exalted service. The Church of Jesus Christ of Latter-day Saints, however, sanctions and acknowledges legal marriages for mortality alone, and solemnizes such unions, as the secular law provides, between parties who do not enter the Temple or who voluntarily choose the lesser and temporal order of matrimony. The ordinance of Celestial Marriage comprises and includes marriage for time, and is therefore administered to none who are not legally eligible to marry according to the law of the land. Marriage that shall be valid after death must be solemnized here, as must all other ordinances required of men in the flesh, and that under the authority given of God for earthly administration. The resurrected state of those, otherwise worthy, who are wedded for mortality alone and that under laws created by man, is set forth in both ancient and modern Scripture as that of angels or ministers, unblessed by eternal increase: "For these angels did not abide my law, therefore they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity, and from henceforth are not Gods, but are angels of God, for ever and ever." (D&C 132:17.) -- 64 -- THERE WAS WAR IN HEAVEN Primeval Conflict Over Satanic Autocracy "AND there was war in heaven; Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven." See Rev. 12:7-9. John the Revelator beheld in vision this scene of primeval conflict between the hosts of unembodied spirits. Plainly this battle antedated the beginning of human history, for the dragon or Satan had not then been expelled from heaven, and at the time of his first recorded activity among mortals he was a fallen being. In this antemortal contest the forces were unequally divided; Satan drew to his standard only a third of the spirit children of God (Rev. 12:4; D&C 29:36-38 and 76:25-27), while the majority either fought with Michael or refrained from active opposition, and so accomplished the purpose of their "first estate." The angels who followed Satan "kept not their first estate" (Jude 6) and so forfeited the glorious possibilities of an advanced or "second estate." (Pearl of Great Price, p. 66.) The victory was won by Michael and his angels; and Satan, theretofore a "son of the morning," was cast out of heaven, yea "he was cast out into the earth, and his angels were cast out with him." (Rev. 12:9.) About eight centuries prior to John's time, the principal facts of these momentous occurrences were revealed to Isaiah the prophet, who lamented with inspired pathos the fall of so great a one as Lucifer, and specified selfish ambition as the cause. Read Isa. 14:12-15. The question at issue in the war in heaven is of first importance to human-kind. From the record of Isaiah we learn that Lucifer, then of exalted rank among the spirits, sought to aggrandize himself without regard to the rights and agency of others. He aspired to the unrighteous powers of absolute autocracy. The principle for which Michael, the archangel contended, and which Lucifer sought to nullify, comprised the individual liberties or the free agency of the spirit hosts destined to be embodied in the flesh. The whole matter is set forth in a revelation given to Moses and repeated through Joseph Smith, the first prophet of the present dispensation: "And I, the Lord God, spake unto Moses, saying: That Satan, whom thou hast commanded in the name of mine Only Begotten, is the same which was from the beginning, and he came before me, saying--Behold, here am I, send me, I will be thy son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor. But, behold, my Beloved Son, which was my Beloved and Chosen from the beginning, said unto me--Father, thy will be done, and the glory be thine forever. Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unto him mine own power; by the power of mine Only Begotten, I caused that he should be cast down. And he became Satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto my voice." (Pearl of Great Price, pp. 15-16.) Thus it is shown that before this earth was tenanted by man, Christ and Satan together with the hosts of the spirit offspring of God existed as intelligent individuals, with ability and power of choice, and freedom to follow the leaders whom they elected to obey. In that innumerable concourse of spirit intelligences, the Father's plan, whereby His children would be advanced to their second estate, was submitted and doubtless discussed. Satan's plan of compulsion whereby all would be forcibly guided through mortality, bereft of freedom to act and agency to choose, so circumscribed that forfeiture of salvation would be impossible and not one soul could be lost, was rejected; and the humble offer to Jesus the Firstborn--to live among men as their Exemplar, observing the sanctity of man's agency while teaching men to use aright that Divine heritage--was accepted. The decision brought war, which resulted in the vanquishment of Lucifer and his angels, and they were cast out, deprived of the boundless privileges incident to the mortal or second estate. Ever since the beginning of human existence on earth, the deposed son of the morning and his followers have been compassing the captivity of souls. The plan of salvation is the gospel of liberty. And now, in these the last days, immediately precedent to the return of Christ, who shall come to rule in righteousness on earth, the arch-fiend is making desperate effort to enthrall mankind under the autocracy of hell. The conflict under which the earth has been made to groan was a repetition of the premundane war, whereby the free agency of spirits was vindicated; and the eventual issue of the later struggle was equally assured. -- 65 -- WE LIVED BEFORE WE WERE BORN Our Primeval Childhood IT is a grievous error to assume that mortal birth marks the beginning of one's individual existence. Quite as reasonable is it to hold that death means annihilation of the soul. The preexistent or antemortal state of man is as plainly affirmed by Scripture as is the fact of life beyond the grave. We are too prone to regard the body as the man, and this mistake breeds the thought that life in the flesh is all there is to existence. There is in man an immortal spirit that existed as an intelligent being before the body was begotten, and that shall continue to exist as the same immortal individual after the body has gone to decay. Divine revelation attests the solemn truth that man is eternal. No one who accepts the Holy Bible as the word of God can consistently deny the preexistence of the Lord Jesus Christ. In the first chapter of the Gospel written by John, Christ is designated as the Word, and the Savior's preexistence and primeval Godship are thus set forth: "In the beginning was the Word and the Word was with God, and the Word was God." We read further: "And the Word was made flesh, and dwelt among us." (John 1:1 and 14.) Our Lord's personal testimony is to the same effect. Of the disciples he asked: "What and if ye shall see the Son of Man ascend up where he was before?" (John 6:62.) And on another occasion He averred "I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father." (John 16:28.) In solemn prayer He implored, "And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was." (John 17:5.) Nevertheless, as to earthly birth Christ was born a Child and lived to maturity as a Man among men. Even as His bodily birth was the union of a preexistent spirit with a tabernacle of flesh and bones, such also is the birth of every human being. Everyone of us was known by name and character to the Father, who is "the God of the spirits of all flesh" (Numbers 16:22; 27:16), in our antemortal or primeval childhood; and from among the hosts of His unembodied children God chose for special service on earth such as were best suited to the accomplishment of His purposes. In illustration consider the Lord's definite revelation to Jeremiah the prophet: "Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations." (Jer. 1:5.) More than twelve centuries before Jeremiah's time God had revealed unto Abraham the fact of the preexistence of the spirits of mankind, as also the diverse capacities of those spirits, and the Divine purpose in preparing the earth for their habitation. Thus runs the record: "Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones; And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born. And there stood one among them that was like unto God, and he said unto those who were with him: We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell; And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them; And they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads forever and ever." (Pearl of Great Price, pp. 65-66.) Our life in the flesh is but one stage in the course of the soul's eternal progress, a link connecting the eternities past with the eternities yet to come. The purpose of our mortal probation is that of education, training, trial, and test, whereby we demonstrate whether we will obey the commandments of the Lord our God and so lay hold on the boundless opportunities of advancement in the eternal worlds, or elect to do evil and forfeit the boon of citizenship in the Kingdom of Heaven. The condition upon which mankind may have place in that Kingdom is compliance with the requirements laid down by Jesus Christ the Redeemer and Savior of the world, whose name is "the only name which shall be given under heaven, whereby salvation shall come unto the children of men." (Pearl of Great Price, p. 33.) -- 66 -- MAN IS ETERNAL Successive Stages of Existence THERE are four states, conditions, or stages in the advancement of the individual soul, specified in Sacred Writ. These are (1) the unembodied, (2) the embodied, (3) the disembodied, and (4) the resurrected state. In other words, (1) every one of us lived in an antemortal existence as an individual spirit; (2) we are now in the advanced or mortal stage of progress; (3) we shall live in a disembodied state after death, which is but a separation of spirit and body; (4) and in due time each of us, whether righteous or sinful, shall be resurrected from the dead with spirit and body reunited and never again to be separated. As to the certainty of the antemortal state, commonly spoken of as preexistence, the Scriptures are explicit. Our Lord Jesus Christ repeatedly averred that He had lived before He was born in flesh (see John 6:62; 8:58; 16:28; 17:5); and as with Him so with the spirits of all who have become or yet shall become mortal. We were severally brought into being, as spirits, in that preexistent condition, literally the children of the Supreme Being whom Jesus Christ worshiped and addressed as Father. Do we not read that the Eternal Father is "the God of the spirits of all flesh" (Numb. 16:22; 27:16), and more specifically that He is "the Father of spirits"? (Heb. 12:9.) In the light of these Scriptures it is plainly true that the spirits of mankind were there begotten and born into what we call the preexistent or antemortal condition. The primeval spirit birth is expressively described by Abraham to whom the facts were revealed, as a process of organization and the spirits so advanced are designated as intelligences: "Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones." (Pearl of Great Price, p. 65.) The human mind finds difficulty in apprehending the actuality of infinite or eternal process, either from the present onward to and beyond what we call in a relative sense perfection, on, on, without end; or backward through receding stages that had no beginning. But who will affirm that things beyond human comprehension cannot be? In the antemortal eternities we developed with individual differences and varied capacities. So far as we can peer into the past by the aid of revealed light we see that there was always gradation of intelligence, and consequently of ability, among the spirits, precisely as such differences exist amongst us mortals. "That all men are created equal" is true in the sense in which that telling epigram was written into the scriptures of the Nation as a self-evident truth; for such laws as men enact in righteousness provide for the protection of individual rights on a basis of equality and recognize no discriminating respect of persons. But if applied as meaning that all men are born with equal capacities, or even inherent abilities in like measure for each, the aphorism becomes absurd and manifestly false. Every spirit born in the flesh is an individual character, and brings to the body prepared for its tenancy a nature all its own. The tendencies, likes and dislikes, in short the whole disposition of the spirit may be intensified or changed by the course of mortal life, and the spirit may advance or retrograde while allied with its mortal tabernacle. Students of the so-called science with a newly coined name, Eugenics, are prone to emphasize the facts of heredity to the exclusion of preexistent traits and attributes of the individual spirit as factors in the determination of character. The spirit lived as an organized intelligence before it became the embodied child of human parents; and its pre-existent individualism will be of effect in its period of earth life. Even though the manifestations of primeval personality be largely smothered under the tendencies due to bodily and prenatal influence, it is there, and makes its mark. This is in analogy with the recognized laws of physical operation--every force acting upon a body produces it definite effect whether it acts alone or with other and even opposing forces. The genesis of every soul lies back in the eternity past, beyond the horizon of our full comprehension, and what we call a beginning is as truly a consummation and an ending, just as mortal birth is at once the commencement of earth life and the termination of the stage of antemortal existence. The facts are thus set forth in the revealed word of God: "If there be two spirits, and one shall be more intelligent than the other yet these two spirits, notwithstanding one is more intelligent than the other, have no beginning; they existed before, they shall have no end, they shall exist after, for they are gnolaum, or eternal." (Pearl of Great Price, p. 65.) To every stage of development, as to every human life, there is beginning and end; but each stage is a definite fraction of eternal process, which is without beginning or end. Man is of eternal nature and of Divine lineage. -- 67 -- IN THE LINEAGE OF DEITY Man's Divine Pedigree THE spirits of mankind are the offspring of God. The Church of Jesus Christ of Latter-day Saints so affirms on the basis of scriptural certainty, and as wholly reasonable and consistent. The preexistent or antemortal state of man has been heretofore demonstrated. God the Eternal Father is the actual and literal Parent of spirits. That many of these spirits in their embodied state manifest more of human weakness than of Divine heritage, that they grasp the earthly present with little regard for the heavenly past and with less for the yet greater possibilities of the heavenly future, is no proof to the contrary of the revealed truth that man belongs to the lineage of God. Of all the spirit children begotten of the Eternal Father throughout the eons past, Jesus Christ was the firstborn. To this solemn truth the Christ has testified in the current age: "And now, verily I say unto you, I was in the beginning with the Father, and am the firstborn." And as to the human family in general, ponder our Lord's further avowal: "Ye were also in the beginning with the Father." (D&C 93:21, 23.) The Scriptures aver that all things existing upon earth, including man, were created spiritually prior to their embodiment in earthly tabernacles; and furthermore, that mortal man is fashioned after the image of God. In short, all earthly existences are material expressions of preexistent entities. The human body, so far as it is normal, undeformed and unimpaired, is a presentment of the spirit itself. One of the essential and distinguishing characteristics of life is the power to select and utilize in its own tabernacle, whether plant, animal, or human, the material elements within its reach, so far as such are necessary to its growth and development. This is true alike of the unborn embryo and of the mature being. Man's spirit, therefore, is in the likeness of its Divine and Eternal Father, and in the operations of the functions of life it shapes the body to conform with itself. How could the spirit be otherwise than in the image of God if it be divinely begotten and born? The conformation of the body to the likeness of the pre-existent spirit is attested in a revelation to an ancient prophet and seer, wherein the Lord Jesus Christ, then in the unembodied state, showed Himself to His mortal servant, saying: "Seest thou that ye are created after mine own image? Yea, even all men were created in the beginning, after mine own image. Behold, this body, which ye now behold, is the body of my spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit, will I appear unto my people in the flesh." (Book of Mormon, Ether, 3:15, 16). The Church of Jesus Christ of Latter-day Saints teaches that the spirit of man being the offspring of Deity, and the human body though of earthly composition yet being, in its perfect condition, the very image of God, man, even in his present and so-called fallen condition, possesses inherited traits, tendencies, and powers that tell of his Divine descent; and that these attributes may be developed as to make him, even while mortal, in a measure Godlike. If this be not true we have to explain a vital exception to what we regard as an inviolable law of organic nature--that like begets like, and that perpetuation of species is in compliance with the condition "each after his kind." The actuality of the spiritual procreation, with which mortal birth is analogous, is expressed in the inspired hymn by a latter-day poetess, Eliza R. Snow: For a wise and glorious purpose Thou hast placed me here on earth, And withheld the recollection Of my former friends and birth; Yet ofttimes a secret something Whispered, "You're a stranger here"; And I felt that I had wandered From a more exalted sphere. I had learned to call thee Father, Through thy Spirit from on high; But until the Key of Knowledge Was restored, I knew not why. In the heavens are parents single? No; the thought makes reason stare! Truth is reason, truth eternal Tells me I've a Mother there. When I leave this frail existence, When I lay this mortal by, Father, Mother, may I meet you In your royal courts on high? Then, at length, when I've completed All you sent me forth to do, With your mutual approbation Let me come and dwell with you. -- 68 -- UNENDING ADVANCEMENT Infinite Possibilities of Man's Estate THE spirit of man is in the image of God, whose child it is, and every human body conforms, in the measure determined by its perfection or physical defects, to the spirit that tenants it. Furthermore, we know that the spirit existed in the ante-mortal state, that after death it lives as a disembodied individual, and that later it shall be reunited with the body of flesh and bones in an everlasting union through the resurrection inaugurated by our Lord Jesus Christ. If man be the spirit offspring of God, and if the possibilities of individual progression be endless, to both of which sublime truths the Scriptures bear definite testimony, then we have to admit that man may eventually attain to Divine estate. However far away it be in the eternities future, what eons may elapse before any one now mortal may reach the sanctity and glory of godhood, man nevertheless has inherited from his Divine Father the possibilities of such attainment--even as the crawling caterpillar or the corpse-like chrysalis holds the latent possibility, nay, barring destruction, the certainty, indeed, of the winged imago in all the glory of maturity. Progression in mortality, that is true progression, advancement of the soul in developing the attributes of godliness, achievement in righteousness that shall endure beyond death and resurrection, is conditioned upon compliance with spiritual law, just as bodily health is dependent upon the observance of what we call natural law. Between the two there may be difference of degree, but not essentially of kind. Physical exercise is indispensable to the development of body, and quite as certainly is spiritual activity requisite to the healthful and normal development of the soul. Through valiant service, by unreserved obedience to the requirements embodied in the Gospel of Jesus Christ, never-ending advancement is made possible to man. Thus, within the soul are the potentialities of godhood. Such high attainment is specifically the exaltation of the soul as distinguished from salvation. Not all who are saved in the hereafter shall be exalted. One may refrain in large measure from committing particular sins or sin in general, and so gain title to a degree of salvation far above the lot of the gross offender, nevertheless his goodness may be merely passive, and thus distinctly apart from the active, aggressive, positive godliness of him who is valiant in righteous service. The incident of the rich young Jew who came in quest of instruction as to his duty is in point. See Matt. 19:16-26. "Good Master," said he, "what good thing shall I do that I may have eternal life?" The Lord answered "If thou wilt enter into life, keep the commandments" and in response to further inquiry cited the standard requirements of the Mosaic Law. In simplicity, and seemingly devoid of all sense of self-righteousness, the young man rejoined: "All these things have I kept from my youth up: what lack I yet?" Then Jesus replied "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me." The young ruler, for as such he is designated, yearned to know what he should do beyond ordinary observance of "Thou shalt" and "Thou shalt not" of the decalog. He went away sorrowful in contemplation of the sacrifice required of him for the attainment of perfection. Love of worldly things was this man's besetting ailment. The Great Physician diagnosed his case and prescribed a suitable remedy. Through the latter-day prophet, Joseph Smith, the Lord has specified the conditions of exaltation in the eternal worlds, by describing those who thus attain: "They are they who received the testimony of Jesus, and believed on His name and were baptized after the manner of His burial, being buried in the water in His name, and this according to the commandment which He has given. That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power. . . . They are they who are Priests and Kings, who have received of His fulness, and of His glory, and are Priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son. Wherefore, as it is written, they are Gods, even the sons of God." (D&C 76:51-58.) And further, of the supremely blessed we read: "Then shall they be Gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be Gods, because they have all power, and the angels are subject unto them. Verily, verily I say unto you, except ye abide my law, ye cannot attain to this glory." (132:20, 21.) But all shall be subject to the Eternal Father and His Son Jesus Christ, as thus attested: "Wherefore all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ's and Christ is God's." (76:59.) -- 69 -- THE LIVING AND THE DEAD Both to Hear The Gospel THE Atonement of Jesus Christ is the means by which salvation has been placed within the reach of all mankind--poor and rich, bond and free, and, be it added, living or dead. We have seen in the light of scriptural demonstration that, except through compliance with the laws and ordinances of the Gospel as enunciated and prescribed by the Lord Jesus Christ, no man can attain a place in the Kingdom of God. What then of the dead, who have lived and passed without so much as hearing that there is a Gospel of salvation or a Savior of the race? Are they to be hopelessly and forever damned? If so, the phrase "eternal justice" should be stricken from Scripture and literature, and "infamous injustice" substituted. Think of the myriads who died before and at the Deluge, of the hosts of Israel who knew only the Law and died in ignorance of the Gospel, and count in with them the millions of their pagan contemporaries; then think of the generations who passed away during the long dark night of spiritual apostasy, predicted by prophecy and attested by history; and contemplate the heathen and but partly civilized tribes of the present day. Are these, to whom no knowledge of the Gospel has come, to be under eternal condemnation in consequence? In the hereafter the saved and the lost are to be segregated. The Scriptures so avouch. Therefore, were there no salvation for these who have died in ignorance of Christ's Atonement and His Gospel, these benighted spirits could never associate with their descendants who have been privileged to live in an age of Gospel enlightenment, and who have made themselves eligible for salvation by faith and its fruitage, obedience. I have read of a heathen king, who, through the zealous efforts of missionaries whom he had tolerantly admitted to his realm, was inclined to accept what had been presented to him as Christianity and make it the religion of his people. Though he yearned for the blessed state of salvation which the new religion seemed to offer, he was profoundly affected by the thought that his ancestors, the dead chieftains of his tribe, together with all the departed of his people, had gone to their graves unsaved. When he was told that while he and his subjects could reach heaven, those who had died before had surely gone to hell, he exclaimed with a loud oath "Then to hell I will go with them." He spoke as a brave man. Though, had he been more fully informed he would have known that the Gospel of Jesus Christ entails no such dire certainty; but that, on the contrary, the spirits of his noble dead would have opportunity of learning, in the world of the disembodied, the saving truth which in the flesh had never saluted their ears. The Gospel is being preached to the dead. Missionary service in the spirit world has been in progress since its inauguration by the disembodied Christ while His crucified body lay in the tomb. (John 5:25.) Christ's promise from the cross to the penitent thief dying by His side, that the man should that day be in paradise with the Lord, tells us where the Savior's spirit went and ministered during the interval between death and resurrection. Paradise is not heaven, if by that name we mean the abode of God and the place of the supremely blessed; for in the early light of the resurrection Sunday the Risen Lord decisively affirmed that He had not then ascended to His Father. (See John 20:17.) Peter tells of the Lord's ministry among the disembodied: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison." (1 Peter 3:18-19.) The terms of salvation are equally binding upon the quick and the dead: "For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." (1 Peter 4:6.) The Atonement would be shorn of its sublime import and effect were its provisions limited to the relative few who have complied with the ordinances of the Gospel in the body. But the Scriptures abundantly show that the Atonement is of universal effect, reaching every soul, both in the certainty of resurrection from death and in the opportunity for salvation through individual obedience. With particular reference to redemption from death Jacob, a Nephite prophet, thus spake: "Wherefore it must needs be an infinite atonement; save it should be an infinite atonement, this corruption could not put on incorruption." (Book of Mormon, 2 Nephi 9:7.) Obedience to Gospel requirements is likewise of universal application. It follows that if any man has failed, either through neglect or lack of opportunity to meet the requirement, the obligation is not cancelled by death. -- 70 -- GOD OF THE LIVING All Live Unto Him "BUT as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living." See Matt. 22:23-33. These words of the Master were addressed to a party of Sadducees, who had asked, though in irony, concerning certain details of the resurrected state, all the while holding to their unscriptural dogma that there could not be a resurrection from the dead. The Lord dismissed their circumstantial instance with terse reproof and brief explanation, and went direct to the real point of their question--the actuality of the resurrection then future. He cited a Scripture often quoted in the rabbinical discourses of the time, daily sung in the refrain of the temple chants, and of frequent recurrence in their ceremonial orisons: "I am the God of Abraham, and the God of Isaac, and the God of Jacob." Jehovah's affirmation of His own identity as expressed in this passage was made to Moses at Horeb. See Exo. 3. At that time Abraham, Isaac, and Jacob, with whom He who there spake unto Moses from amidst the fiery splendor of the burning bush had made covenant of everlasting effect, were dead. The climax of the Master's explanatory and positive doctrine was unanswerable: "He is not a God of the dead, but of the living: for all live unto him." (Luke 20:38.) Small wonder that certain of the Scribes exclaimed, "Master, thou hast well said," nor that the multitude "were astonished at His doctrine." To acclaim as one of the distinguishing titles of Jehovah that He was the God of the patriarchs whom they most revered, and yet hold that those worthies were dead in the Sadducean sense of death, was inconsistency itself. The real import of death varies with the point of view. Looked at from this side of the veil it means bereavement, departure, separation, and as some ignorantly profess to believe, annihilation. From the other side it is seen in its verity as the disembodiment of the living, active, intelligent spirit, which existed before its entrance into a tabernacle of flesh and bones, which maintains its individuality after bodily dissolution, and which is destined to be reembodied in the resurrection. In these several states of existence the spirit is the same being, with specific powers and functions, endowed with agency or choice, and therefore strictly accountable. Death of the body in no sense extinguishes the conscious personality of the spirit nor does it terminate individual accountability. Peter tells us of disembodied spirits who had lived in the flesh during the Noachian dispensation, and who through disobedience and wilful rejection of the Gospel had incurred bodily destruction, and imprisonment of their undying spirits throughout the centuries from Noah to Christ. Unto them the disembodied Savior went and preached the Gospel. They were therefore alive, possessed of understanding, and capable of accepting or again rejecting the Gospel of salvation. Yet they were all numbered among the dead as man counts the departed; and for that matter so was the Christ, for His visitation to those "spirits in prison" was made during the interval of His death on the cross and His emergence from the tomb with spirit and body reunited--a resurrected Soul. The Nephite prophet Alma set forth in words of inspired plainness the continuity of intelligent existence after death: "Now concerning the state of the soul between death and the resurrection. Behold, it has been made known unto me, by an angel, that the spirits of all men, as soon as they are departed from this mortal body; yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life. And then shall it come to pass that the spirits of those who are righteous are received into a state of happiness, which is called paradise; a state of rest; a state of peace, where they shall rest from all their troubles and from all care, and sorrow. . . . Now this is the state of the souls of the wicked; yea, in darkness, and a state of awful, fearful, looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection." (Book of Mormon, Alma 40.) And as to the individual existence in and after the resurrection, the same revelator has given us this Scripture: "Now, there is a death which is called a temporal death: and the death of Christ shall loose the bands of this temporal death, that all shall be raised from this temporal death. The spirit and the body shall be reunited again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time; and we shall be brought to stand before God, knowing even as we know now, and have a bright recollection of all our guilt. Now this restoration shall come to all, both old and young, both bond and free, both male and female, both the wicked and the righteous." (Alma 11.) -- 71 -- BEYOND THE GRAVE Repentance Possible Even There IN view of scriptural affirmation that between His death and resurrection Christ visited and ministered to the spirits who had been disobedient, and who, because of unexpiated sins were still held in duress, it is pertinent to inquire as to the object and scope of the Savior's ministry among them. (See 1 Peter 3:18-19; and 4:6.) His preaching "to the spirits in prison" must have been purposeful and positive. Moreover, it is not to be assumed that His message was other than one of relief and mercy. Those to whom He went had long been in a state of durance, deprivation and suffering. To them came the Redeemer to preach, not to further condemn, to show them the way that led to light, not to intensify the darkness of their despair. Had not that visit of deliverance been long predicted? Centuries earlier Isaiah had voiced the word of Jehovah concerning the state of proud and wicked spirits: "And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." (Isa. 24:22; see also 42:6, 7.) David, conscious of his own transgression, but thrilled with contrition and hope, sang in measures of mingled sorrow and joy: "Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell." (Psa. 16:9-10.) Inasmuch as Christ preached the Gospel to the dead, His ministry must have included the affirmation of His own atoning death, the inculcation of faith in Himself and in the whole plan of salvation, which includes as a fundamental essential, contrite repentance acceptable unto God. Peter specifies the purpose of the Savior's introduction of the Gospel to departed spirits as "that they might be judged according to men in the flesh, but live according to God in the spirit." (1 Pet. 4-6.) Through latter-day revelation we learn that among the inhabitants of the terrestrial world, or lesser kingdom of glory, are "they who are the spirits of men kept in prison, whom the Son visited, and preached the gospel unto them, that they might be judged according to men in the flesh; who received not the testimony of Jesus in the flesh, but afterwards received it." (D&C 76:73-74.) Progression, then, is possible beyond the grave. Advancement is eternal. Were it otherwise, Christ's ministry among the disembodied would be less than fable and fiction. Equally repugnant is the thought that though the Savior preached faith, repentance and other principles of the Gospel to the imprisoned sinners in the realm of spirits, their compliance was impossible. It is not difficult to conceive of disembodied spirits being capable of faith and repentance. Death has not destroyed their status as individual intelligences. As they hear the glad tidings of the Gospel some will accept, and others, the obstinate and rebellious, will reject and for a further period will have to languish in prison. Besides the principles of the Gospel there are certain ordinances involving material works, which are indispensable to salvation. Among these the Scriptures specify baptism by immersion in water, and the reception of the Holy Ghost by the imposition of authorized hands. How can a man be baptized when he is dead? The answer is that the necessary ordinances may be administered vicariously for the dead to their living representatives in the body. Thus, as a man may be baptized in his own person for himself, he may be baptized as proxy for his ancestral dead. Herein we find point and explanation of Paul's challenging question to the doubting Corinthians: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" (1 Cor. 15:29.) The Church of Jesus Christ of Latter-day Saints affirms that the Divine plan of salvation is not bounded by the grave; but that the Gospel is deathless and everlasting, reaching back through all the ages that have sped, and forward into the eternities of the future. Vicarious service by the living in behalf of the dead is in line with and a result of the supreme vicarious sacrifice embodied in the Atonement wrought by the Savior of the world. Largely for the administration of ordinances in behalf of the dead the Latter-day Saints build and maintain Temples, wherein the living posterity enter the waters of baptism and receive the laying on of hands for the gift of the Holy Ghost, as representatives of their departed progenitors. This labor was foretold through Malachi as a necessary and characteristic feature of the last dispensation, preceding the advent of Christ in glory and judgment. Thus, the dead fathers and living children are turned toward one another in the affection of a kinship that is to endure throughout eternity. (See Mal. 4:5-6.) We solemnly aver that on April 3, 1836, Elijah the ancient prophet came to earth and committed unto the restored Church the authority and commission to administer in behalf of the dead. (See D&C 110: 13-16.) -- 72 -- OPPORTUNITY HERE AND HEREAFTER Free Agency and Its Results REPENTANCE and other good works, whereby the saving grace of Christ's Atonement may be made of individual effect for the remission of sins, are possible to the dead; and furthermore, the required ordinances of the Gospel may be administered to the living in behalf of the departed. Let it not be assumed that the doctrine of vicarious labor for the disembodied implies, even remotely, that the administration of ordinances in behalf of the dead operates in the least degree to interfere with the right of choice and the free exercise of agency on their part. They are at liberty to accept or reject ministrations intended for their benefit; and so they will accept or reject in accord with their penitent or unregenerate condition, even as is the case with those whom the Gospel message reaches in mortality. Though baptism be authoritatively administered to a living person as proxy for a dead ancestor, that spirit will derive no immediate advancement nor salvation thereby if he has not yet attained faith in the Lord Jesus Christ, or if he be still unrepentant. Even as Christ has made salvation possible to all, though few there be who accept the prescribed conditions in the flesh, so vicarious ordinances may be administered for many in the spirit realm who are not yet prepared to avail themselves of the opportunities thus placed within their reach. It is evident that labor in behalf of the dead is two-fold; that performed on earth would remain incomplete and futile but for its supplement and counterpart beyond the veil. Missionary work is in progress there--work compared with which the evangelistic labor on earth is relatively of small extent. There are preachers and teachers, ministers invested with the Holy Priesthood, all engaged in proclaiming the Gospel of Jesus Christ to spirits still sitting in darkness. This great labor was inaugurated by the Savior during the brief period of His disembodiment. It is reasonable and consistent to hold that the saving ministry so begun was left to be continued by others duly authorized and commissioned; just as the work of preaching the Gospel and administering therein among the living was committed to the Apostles of old through their ordination by the Lord Himself. Missionary service in the spirit world is primarily effective among two classes: (1) those who have died in ignorance of the Gospel--i. e., those who have lived and died without law, and who therefore cannot be condemned until they have come to the knowledge and opportunity requisite to obedience; and (2) those who failed to comply with the laws and ordinances of the Gospel in the flesh, and who through the experiences of the other world have come to the contrite and receptive state. It is unreasonable and vitally opposed to both letter and spirit of Holy Scripture to assume that neglect or rejection of the call to repentance in this life can be easily remedied by repentance hereafter. Forfeiture through disobedience is a very real loss, entailing deprivation of opportunity beyond all human computation. Refusal to hear and heed the word of God is no physical deafness, but a manifestation of spiritual disease resulting from sin. Death is no cure for such. The unrepentant state is a disorder of the spirit, and, following disembodiment, the spirit will still be afflicted therewith. What ages such an afflicted one may have to pass in prison confines before he becomes repentant and therefore fit for cleansing, we may not know. The unrepentant hosts who rejected the Gospel in the days of Noah remained in thraldom until after the crucifixion of Christ. (See 1 Peter 3:18-20.) The prophet Amulek admonished the people to repent while opportunity permitted. Consider his inspired appeal: "For behold, this life is the time for men to prepare to meet God. . . . Ye cannot say, when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world. For behold, if ye have procrastinated the day of your repentance, even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his." (Book of Mormon, Alma 34:32-35.) Revelation in the current age confirms the earlier Scriptures in emphasizing the fact that mortality is the probationary state, and that the individual achievements or forfeitures in this life will be of eternal effect, notwithstanding the merciful provision made for advancement in the hereafter. The celestial kingdom of glory and eternal communion with God and Christ is provided for those who obey the Gospel when they learn of it. The lower or terrestrial state will be the inheritance of such as "received not the testimony of Jesus in the flesh, but afterwards received it." Yet lower is the telestial abode of the less deserving; and deepest of all, the awful banishment of the sons of perdition. (See D&C 76.) -- 73 -- THE SPIRIT WORLD Paradise and Hades IT is a common practise to designate the place, the time, or the state of existence following death as the hereafter; indeed, that term is defined by lexicographers as the future life. The application is a broad one, too broad to be regarded as descriptive except in the matter of sequence. Nevertheless, the expression is a convenient one, and is practically synonymous with the poet's phrase "the great unknown." Its usage is a confession of uncertainty or ignorance of what awaits us beyond; and as to duration it embraces eternity, without divisions or periods either as to condition or time. Holy Scripture is more definite, and like Paul's commanding call, on Mars' Hill, to the worshipers of "the unknown God," summons us to hear and learn the truth. The world of the disembodied was known to the Hebrews as Sheol and to the Greeks as Hades; and these terms, meaning the unseen or unknown world, are translated Hell in our version of the Old and New Testaments, respectively. In a few New Testament passages referring to the state of the damned, Gehenna is the original of the term Hell. "Paradise" first appears in the Bible in the Savior's utterance from the cross promising the penitent thief a place there (Luke 23:43); and the word occurs subsequently but twice. Paradise is distinctively the abode of the righteous during their period of disembodiment, and is in contrast with the "prison" tenanted by disobedient spirits. (1 Peter 3:19, 20.) The several places or states mentioned above have reference to the existence of disembodied spirits, and therefore embrace only that period of the hereafter between death and resurrection. Beyond the spirit world, with its Paradise and its prison, lies the eternity of the resurrected state, in the which men shall endure, with spirits and bodies reunited, redeemed from the thraldom of death, and, according to the record of their mortal lives, saved or condemned. The hereafter, therefore, comprises severally the disembodied and the reembodied existences of the individual; and these must be distinctly segregated in any rational conception of the future life based on Scripture. Read the testimony of the prophet Alma: "Now concerning the state of the soul between death and the resurrection. Behold, it has been made known unto me, by an angel, that the spirits of all men, as soon as they are departed from this mortal body; yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life. "And then shall it come to pass that the spirits of those who are righteous are received into a state of happiness, which is called paradise; a state of rest; a state of peace, where they shall rest from all their troubles and from all care, and sorrow, etc. "And then shall it come to pass, that the spirits of the wicked, yea, who are evil; for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house; and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth; and this because of their own iniquity; being led captive by the will of the devil. "Now this is the state of the souls of the wicked; yea, in darkness, and a state of awful, fearful, looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection." (Book of Mormon, Alma 40:11-14.) It is evident that the final judgment of mankind is to be reserved until after the resurrection; while in another sense judgment is manifest in the segregation of the disembodied, for in the intermediate state like will seek like, the clean and good finding companionship with their kind, and the wicked congregating through the natural attraction of evil for evil. The essential features of the intermediate state are deducible from the Lord's parable of the rich man and Lazarus. Read Luke 16:19-31. While it would be critically unfair to affirm doctrinal principles on the incidents of an ordinary story, we cannot admit that Christ would teach falsely even in parable; and therefore we accept as true our Lord's portrayal of conditions in the spirit world. That righteous and unrighteous dwell apart between death and resurrection is made clear. Paradise, or, as the Jews liked to designate that blessed abode, "Abraham's bosom," is not the place of final glory, any more than the hell to which the rich man's spirit went is the final habitation of the lost. Between the two, however, "there is a great gulf fixed." To that intermediate state of existence men's works do follow them (Rev. 14:13); and the dead shall find that in their bodiless state their condition is that for which they have prepared themselves while in the flesh. -- 74 -- HOW LONG SHALL HELL LAST? The Duration of Punishment WE are accustomed to speak broadly of salvation and condemnation in the hereafter as reward and punishment, respectively. The Scriptures justify this usage, and furthermore make plain the fact that reward or punishment will be a natural and inevitable heritage resulting from individual righteousness or sin. The Eternal Judge of the quick and the dead is bound by His own inviolable laws--and no less so than by His Divine attributes of justice and mercy--to exalt every deserving soul, and to validate and enforce the loss and suffering consequent to wilful wickedness. Verily, the Lord God is no respecter of persons, condoning the unexpiated sins of favorites and inflicting punishment upon others for but equal guilt. Such an unbelievable condition would mean injustice and vindictiveness. Everlasting blessedness is thoroughly consistent with justice. The souls that attain to salvation and eternal life "shall have glory added upon their heads forever and ever." (Pearl of Great Price, p. 66.) But the thought of never-ending punishment as the fate of all who die in their sins is repugnant; and rightly so. As reward for righteous living is to be proportionate to deserts, so punishment for sin must be graded according to the offense. The purpose of punishment is disciplinary, reformatory, and in support of justice. God's mercy is as truly manifest in the expiatory suffering, which He allows, as in the endless joys of salvation, which He bestows. As to the duration of punishment, we may take assurance that it shall be measured to the individual in just accordance with the sum of his iniquity. That every sentence for sin must be interminable is as directly opposed to a rational conception of justice as it is contradictory of the revealed Word of God. It was mercifully foreordained that even the prisoners thronging the pit should in due time be visited (Isa. 24:21-22), and be offered means of amelioration (42:7). David sang right rapturously, "Thou wilt not leave my soul in hell." (Psa. 16:10.) True, the Scriptures speak of endless punishment, and depict everlasting burnings, eternal damnation, and the sufferings incident to unquenchable fire, as features of the judgment reserved for the wicked. But none of these awful possibilities are anywhere in Scripture declared to be the unending fate of the individual sinner. Blessing or punishment ordained of God is eternal, for He is eternal, and eternal are all His ways. His is a system of endless and eternal punishment, for it will always exist as the place or condition provided for the rebellious and disobedient; but the penalty as visited upon the individual will terminate when through repentance and expiation the necessary reform has been effected and the uttermost farthing paid. Even to hell there is an exit as well as an entrance; and when sentence has been served, commuted perhaps by repentance and its attendant works, the prison doors shall open and the penitent captive be afforded opportunity to comply with the law, which he aforetime violated. But the prison remains, and the eternal decree prescribing punishment for the offender stands unrepealed. So it is even with the penal institutions established by man. To this effect hath the Lord spoken in the current age: "I am Alpha and Omega, Christ the Lord; yea, even I am He, the beginning and the end, the Redeemer of the world. . . . And surely every man must repent or suffer, for I, God, am endless. Wherefore, I revoke not the judgments which I shall pass, but woes shall go forth, weeping, wailing and gnashing of teeth, yea, to those who are found on my left hand. Nevertheless it is not written that there shall be no end to this torment, but it is written endless torment. Again, it is written eternal damnation . . . for, behold, I am endless, and the punishment which is given from my hand, is endless punishment, for Endless is my name. Wherefore eternal punishment is God's punishment. Endless punishment is God's punishment." The revelation continues: "Therefore I command you to repent--repent lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore--how sore you know not! how exquisite you know not! yea, how hard to bear you know not! For behold, I, God, have suffered these things for all, that they might not suffer if they would repent. But if they would not repent, they must suffer even as I, which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit: and would that I might not drink the bitter cup and shrink--Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men." (D&C 19.) The inhabitants of the telestial world--the lowest of the kingdoms of glory prepared for resurrected souls, shall include those "who are thrust down to hell" and "who shall not be redeemed from the devil until the last resurrection." (76:82-85.) And though these may be delivered from hell and attain to a measure of glory with possibilities of progression, yet their lot shall be that of "servants of the Most High, but where God and Christ dwell they cannot come, worlds without end." (v. 112.) Deliverance from hell is not admittance to heaven. -- 75 -- SALVATION AND EXALTATION Advancement Worlds Without End IMPROVEMENT, advancement, progression, here and hereafter, are basal principles of the Divine plan with respect to the souls of men. Earth-life with its varied experiences of joy and sorrow, of success and failure, of temptation and resistance thereto, all the bitter and the sweet of mortal existence may be turned to eventual good in the development of the individual soul. We hold as reasonable, scriptural, and true, that advancement in righteous achievement and power for good shall be a feature of the future life, both during the period of disembodiment and in and after the resurrection from the dead. Nevertheless, ability to progress in eternity is largely conditioned by the thoroughness of our education in the school of mortality. Our status in the hereafter will be found to be primarily dependent upon the merits or demerits of our life here; and beyond as in this world ability to advance will be varied and graded. Wilful neglect here may forfeit both ability and opportunity there. Hence, though in the mercy of God the Gospel is being preached in the spirit world, and vicarious administration of the essential and saving ordinances is provided for, to the end that the repentant dead "might be judged according to men in the flesh, but live according to God in the spirit" (1 Peter 4:6), disembodied spirits may be incapacitated and ineligible even for repentance, and for the benefits of baptism administered in their behalf upon earth, until they shall have learned in the spirit world the primary lessons that they ignored or rejected while in the flesh. To this effect spake Alma the prophet: "There was a space granted unto man in which he might repent; therefore this life became a probationary state; a time to prepare to meet God; a time to prepare for that endless state, which has been spoken of by us, which is after the resurrection of the dead." (Book of Mormon, Alma 12:24.) "For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors. "And now as I said unto you before, as ye have had so many witnesses, therefore, I beseech of you, that ye do not procrastinate the day of your repentance until the end; for after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the night of darkness, wherein there can be no labor performed. "Ye cannot say, when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world. "For behold, if ye have procrastinated the day of your repentance, even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you." (34:32-35.) Some degree of salvation shall be granted to every soul who has not forfeited all claim thereto. But Salvation as a graded state provided for all who have not sinned unto the incurring of the dread penalty of the second death is far exceeded by the Exaltation provided for the valiant righteous. Of such as are worthy of a measure of salvation, yet who have failed to lay hold on the higher blessings and privileges of eternal life, including the perpetuity of the family relation through the sealing ordinances administered under the authority of the Holy Priesthood, title to which is to be won by individual effort by and through the laws and ordinances of the Gospel of Jesus Christ, the Lord has spoken in this dispensation, saying that they "are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory. For these angels did not abide my law, therefore they cannot not be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity, and from henceforth are not Gods, but are angels of God, for ever and ever." (D&C 132:16-17.) Progression in eternity is to be along well defined lines; and thus the inheritors of any specific order or kingdom of glory may advance forever without attaining the particular exaltation belonging to a different kingdom or order. Of those who shall belong to the Telestial or lowest kingdom of glory we read: "But behold, and lo, we saw the glory and the inhabitants of the Telestial world, that they were as innumerable as the stars in the firmament of heaven, or as the sand upon the sea shore; and heard the voice of the Lord, saying: These all shall bow the knee, and every tongue shall confess to him who sits upon the throne for ever and ever. For they shall be judged according to their works, and every man shall receive according to his own works, his own dominion, in the mansions which are prepared. And they shall be servants of the Most High, but where God and Christ dwell they cannot come, worlds without end." (76:109-112.) -- 76 -- DEITY AS EXALTED HUMANITY Man Is a God in Embryo WE read of our Lord's presence at a winter festival in Jerusalem, the Feast of Dedication. As He stood in Solomon's Porch He was assailed with questions from some of the more prominent Jews; and His answers so stirred their priestly wrath that they essayed to stone Him to death. Read John 10:22-42. The chief cause of their anger lay in Christ's affirmation of His actual relationship to the Father as the veritable Son of God. To the assault of the infuriated and sin-blinded Jews Jesus responded with these words: "Many good works have I showed you from my Father; for which of those works do ye stone me?" And the answering howl of the mob was: "For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God." Blasphemy was the blackest crime in the Mosaic category; and the prescribed penalty was death by stoning. The essence of this capital offense lay in falsely claiming for one's self or attributing to man the authority belonging to God, or in ascribing to Deity unworthy attributes. Jesus had proclaimed to the angry Jews His inherent power to grant eternal life unto all who would believe on Him and do the things He taught. Hence the frightful charge of blasphemy hurled at the Son of God, who spake as the Father gave commandment. Our Lord reminded them that even human judges of their own, being empowered by Divine authority and therefore acting in the administration of justice as representatives of Deity, were called gods (see Psalm 82:1, 6); and then, with sublime pertinence asked: "Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?" The actuality of the relationship between Jesus the Son and God the Father as set forth in the Scriptures cited is in accord with Scripture in its entirety; and that humankind are veritably children of that same Father, Jesus Christ being the Firstborn of the spirits, and therefore our Elder Brother, is attested by the same high and unquestionable authority. The Jews denied and blasphemously decried the Godship of Christ because He was to them a man, the reputed son of a carpenter, and His mother, brothers and sisters were known to them as familiar townsfolk. Christ emphatically affirmed that He was following His Father's footsteps, as witness His words on another occasion, when the Jews tried to kill Him because He had said "that God was his Father, making himself equal with God. Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise." Read John 5:17-23. In the verse following, Jesus declared that unto Him the Father showed all things that He, the Father, did. In connection with the same occurrence He declared, "My Father worketh hitherto, and I work." It is plain that Jesus Christ recognized the literal relationship of Sonship which He bore to the Father; and moreover, that He was pursuing a course leading to His own exaltation, a state then future, which course was essentially that which His Father had trodden aforetime. To the Father's supremacy He repeatedly testified, and expressly stated, "My Father is greater than I." (John 14:28.) Jesus Christ lived and died a mortal Being, though distinguished in certain essential attributes from all other mortals because of His status as the Only Begotten of God His Father in the flesh. Yet Jesus Christ has attained the supreme exaltation of Godship, and has won His place at the right hand of the Eternal Father. Ponder the significance of His words: "For as the Father hath life in himself; so hath he given to the Son to have life in himself." (John 5:26.) The teachings of the Church of Jesus Christ of Latter-day Saints on this affirmation by the Lord Jesus were set forth by Joseph Smith the prophet in this wise: "As the Father hath power in Himself, so hath the Son power in Himself, to lay down His life and take it again, so He has a body of His own. The Son doeth what He hath seen the Father do: then the Father hath some day laid down His life and taken it again; so He has a body of His own." And further: "God Himself was once as we are now, and is an exalted Man, and sits enthroned in yonder heavens. That is the great secret. If the veil was rent to-day, and the Great God who holds this world in its orbit, and who upholds all worlds and all things by His power, was to make Himself visible--I say, if you were to see Him to-day, you would see Him like a man in form--like yourselves in all the person, image, and very form as a man; for Adam was created in the very fashion, image, and likeness of God, and received instruction from, and walked, talked and conversed with Him, as one man talks and communes with another." We read further: "The Father has a body of flesh and bones as tangible as man's; the Son also." (D&C 130:22.) Our belief as to the relationship of humanity to Deity is thus expressed: "As man is God once was; as God is man may be." -- 77 -- BE YE PERFECT Is It Possible? SOME knowledge of the attributes of God is essential to intelligent worship. Granted that finite man cannot comprehend infinity; yet consistency forbids us carrying this self-evident truth to the extent of saying that because God is infinite man can have no conception of His nature or character. If God be but a vast formless nonentity, filling all space and therefore illimitable, substanceless, devoid of body and parts, incapable of emotions and passions, He is not my Father, I am not His son. To the contrary, the Scriptures affirm that humankind are the children of God, fashioned after His likeness in both spirit and body; and conversely, He must be of definite form and feature, possessed of a body perfect in all its parts, and He likewise perfect in all His acts. On the night of the betrayal, while comforting the sorrow-stricken Eleven by solemn and lofty discourse, Jesus said unto them: "Ye believe in God, believe also in me. . . . If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him." The faithful Philip broke in with an appealing request: "Lord, shew us the Father, and it sufficeth us." The Lord's response was an unequivocal avowal that He was His Father's exact presentment, so that whosoever had seen Him had seen unto what and whom the Father was like. Note the explicit and withal pathetic words of the heavy-hearted Christ: "Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?" See John 14:1-10. Jesus Christ, the Man, was and is in the express likeness of His Father's Person; and, since the consummation of His mission in the flesh and His victory over death whereby comes the resurrection, He has been exalted to the Father's state of glory and perfection. See Heb. 1:1-4. Though the thoughts and activities of God be as far above the ways of men as the heavens are above the earth, they are nevertheless of a kind with human yearnings and aspirations, so far as these be the fruitage of holiness, purity, and righteous endeavor. Though our planet be but as a drop of the ocean compared with the many greater orbs, it is not the least of all; and what we have come to know of other worlds is primarily based on analogy with the phenomena of our own. Notwithstanding that Deity is perfect and humanity grossly imperfect, we may learn much of the Higher by a study of the lower in its true and normal phases. As an impressive and profound climax to one division of the sublime discourse, The Sermon on the Mount, the Master said: "Be ye therefore perfect, even as your Father which is in heaven is perfect." (Matt. 5:48.) What led up to this utterance, calling for the explanatory "therefore" by which the relation of premises and conclusion is expressed? A studious reading of the entire chapter gives answer. Following the Beatitudes and certain well defined admonitions and precepts, the Lord made plain the distinction between the Law under which Israel had professedly lived from Moses down, and the higher requirements of the Gospel taught by Christ. Again and again the introductory, "Ye have heard that it was said by them of old time," is followed by the authoritative, "But I say unto you." Obedience to the Gospel, which comprises all the essentials of the Law, was enjoined as the means by which man may become perfect, even in the sense in which the Father in heaven is perfect. It is a significant fact that when Jesus Christ, a resurrected and glorified Being, visited the Nephite branch of the House of Israel on the Western Continent, He included Himself with the Father as the existent ideal of perfection, as thus appears: "Therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect." (Book of Mormon, 3 Nephi 12:48). The road to exaltation and perfection is opened through the Gospel of Christ. We cannot rationally construe our Lord's admonition as implying an impossibility. We are not required to assume that man in mortality can attain the perfection of an exalted and glorified personage, such as either the Father or Jesus Christ. However, man may be perfect in his sphere as more advanced intelligences may be in their several spheres; yet the relative perfection of the lower is vastly inferior to that of the higher. We can conceive of a college freshman attaining perfection in his class; yet the honors of the upper classman are beyond; and graduation, though to him remote, is assured if be do but maintain his high standing to the end. After all, individual perfection is relative and must be gaged by the law operative upon us. In 1832 the Lord thus spake through His prophet Joseph Smith: "And again, verily I say unto you, that which is governed by law is also preserved by law, and perfected and sanctified by the same." (D&C 88:34.) The law of the Gospel is a perfect law; and the sure effect of full obedience thereto is perfection. Of those who attain exaltation in the celestial kingdom Christ has declared: "These are they who are just men made perfect through Jesus the Mediator of the new covenant, who wrought out this perfect Atonement through the shedding of his own blood." (76:69.) -- 78 -- THE GLORY OF GOD IS INTELLIGENCE Knowledge Is Power in Heaven as on Earth IN a revelation to Abraham the Lord made known the existence of spirits appointed to take bodies upon the earth. These spirits were designated as "the intelligences that were organized before the world was"; and elsewhere in the same record spirits are called intelligences. See Pearl of Great Price, pp. 65, 66. This usage of the term has gained a place in modern English, as lexicographers agree. The Standard Dictionary gives us the following as one of the specific definitions of intelligence: "An intelligent being, especially a spirit not embodied; as the intelligences of the unseen world; the Supreme Intelligence." The word is current as connoting (1) the mental capacity to know and understand; (2) knowledge itself, or the thing that is known and understood; and (3) the person who knows and understands. Beside these there are other minor usages. In the revelation above cited the Lord impressed upon His ancient prophet and seer the fact that some of the spirits were more intelligent than others; and then proclaimed His own Divine supremacy by the declaration: "I am the Lord thy God, I am more intelligent than they all. . . . I rule in the heavens above, and in the earth beneath, in all wisdom and prudence, over all the intelligences thine eyes have seen from the beginning. I came down in the beginning in the midst of all the intelligences thou hast seen." In such wise did God make known anciently the power by virtue of which He is supreme over all the intelligences that exist--the fact that He is more intelligent than any and all others. In the heavens as upon the earth the aphorism holds good that Knowledge is Power, providing that by "knowledge" we mean application, and not merely mental possession, of truth. In a revelation through Joseph Smith the prophet given in 1833, the character of Divine authority and power is thus sublimely summarized: "The Glory of God is Intelligence." (D&C 93:36.) The context of the passage shows that the intelligence therein referred to as an attribute of Deity is spiritual light and truth; and that man may attain to a measure of this exalting light and truth is thus made certain: "He that keepeth His commandments receiveth truth and light, until he is glorified in truth and knoweth all things. . . . Intelligence, or the light of truth, was not created or made, neither indeed can be. All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also." The antithesis of light and truth is darkness and falsehood; the former is summarized as righteousness, the latter as evil. Reverting to the figure of mortality as a school for embodied spirits, we must admit that every pupil who ignores or rejects the truth as presented to him through the revealed word and his own experience is culpably responsible for his ignorance. Not all knowledge is of equal worth. The knowledge that constitutes the wisdom of the heavens is all embraced in the Gospel as taught by Jesus Christ; and wilful ignorance of this, the highest type of knowledge, will relegate its victim to the inferior order of intelligences. Another latter-day Scripture may be cited as an inspired generalization embodying an eternal truth relating to our subject: "It is impossible for a man to be saved in ignorance." (D&C 131:6.) Can it be otherwise? If a man be ignorant of the terms on which salvation is predicated he is unable to comply therewith, and consequently fails to attain what otherwise might have been his eternal gain. The ignorance that thus condemns is responsible ignorance, involving wilful and sinful neglect. Lack of the saving knowledge that one has had no opportunity to acquire is but a temporary deficiency; for Eternal Justice provides means of education beyond the grave. Every one of us will be judged according to the measure of light and truth we have had opportunity to acquire. Even the untutored heathen who has lived up to his highest conceptions of right shall find means of progression. Part of the blessing to follow the second advent of Christ is thus stated: "And then shall the heathen nations be redeemed, and they that knew no law shall have part in the first resurrection; and it shall be tolerable for them." (45:54.) The intelligence that saves comprises knowing and doing what is required by the Gospel of Christ; and such intelligence will endure beyond death. "Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection. And if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come." (130:18, 19.) Intelligence as to Godly things, which are summarized in the Gospel of Jesus Christ, leads to an ever increasing understanding and comprehension of God Himself, and this is knowledge supreme; for as the praying Christ affirmed: "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." (John 17:3.) -- 79 -- WHEN IGNORANCE IS SIN Opportunity Entails Accountability IT is an aphorism of the courts that ignorance of the law is no valid excuse for crime. If this rule be just it must rest upon the assumption that knowledge of what the law demands or forbids is an inherent and natural possession, or that it is so readily accessible that no one is justified in failing to become informed. The normal individual of a civilized community requires no specific instruction to know that theft, falsification, drunkenness, adultery or murder is fundamentally wrong, since each of these crimes is a violation of his conscience and a pronounced offense against public weal. If, however, he enter restricted territory within which registration is legally demanded, and he, not knowing of the requirement, fails to register, he is technically a law-breaker subject to the penalties prescribed. True, his offense is that of omission or non-compliance and his ignorance may or may not be taken into account as a mitigating circumstance, this depending, perhaps, upon local conditions and the discretion of the magistrate as warranting leniency or demanding the full measure of punishment. As thus in the ordinary affairs of men so with regard to the laws of God, framed for the governance of souls and providing for their salvation. One's inherent consciousness warns him against criminal actions but fails to inform him of certain definite requirements, without compliance with which he is debarred from admission to the Kingdom of God. There is no inborn knowledge by which man knows that baptism by immersion in water, and the higher baptism of the Spirit through the imposition of hands are essential to salvation; nevertheless our Lord's words to Nicodemus are alike binding upon every soul: "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." (John 3:5.) Is it less reasonable with respect to spiritual requirements than in secular matters to expect of every one an acquaintance with the law as it applies to himself, providing, of course, such knowledge is accessible to all? But some may honestly assert inability to apprehend the necessity of obedience to the laws and ordinances of the Gospel, even though they had informed themselves as to the letter of the prescribed conditions. Such may ask: Are men to suffer penalty in the hereafter because they cannot understand what is required of them in mortality? The degree of their culpability is to be determined by the fundamental cause of their ineptitude in matters spiritual. Failure to comprehend may be due to bias or to lack of desire to know. The record of our Lord's ministry presents an instance in point, coupled with a remedy for the spiritual disorder by which ignorance was fostered and truth ignored. It was at the Feast of Tabernacles. Read John 7:14-18. The Jews were greatly troubled over His teachings; a few believed, more doubted and questioned, and some were so resentful as to want to kill Him. The more honest in the multitude desired to know for themselves whether the Master spoke by the power and authority of God or as a man, for as a man only was He generally regarded. "Jesus answered them, and said, My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." Are you unable to realize that baptism is essential to salvation? Perhaps the cause lies in the fact that you have never developed the essential condition of faith in the Lord Jesus Christ; or, perchance, you have never repented of your sins. Faith and repentance, as the Scriptures aver, are prerequisites to effective baptism; and it is as unreasonable to expect a faithless unrepentant sinner to comprehend the essentiality of baptism as to expect one untrained in the rudiments of arithmetic to understand algebra. Wilful ignorance of Gospel requirements is sin. Man is untrue to his Divine lineage and birthright of reason when he turns away from the truth, or deliberately chooses to walk in darkness while the illumined path is open to his tread. Positive rejection of the truth is even graver than passive inattention or neglect. Yet to every one is given the right of choice and the power of agency, with the certainty of his meeting the natural and inevitable consequence. We learn of three principal states or graded kingdoms into which souls shall enter under Divine judgment--the Celestial, the Terrestrial, and the Telestial--and the inheritance of each soul shall be determined by his measure of obedience to the laws of God, as the Lord's revelation through the prophet Joseph Smith attests: "For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory. And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory. He who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory." (D&C 88:22-24.) -- 80 -- KNOWING AND DOING Knowledge May Help to Condemn of Save BY way of summary and climax to His lofty yet simple, and withal unparalleled discourse, since named The Sermon on the Mount, Jesus Christ thus spake: "Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it." (Matt. 7:24-27; compare Luke 6:47-49.) This Sermon has stood through the centuries in a class of its own. The address is before us as a living preceptor thrilled with the spirit of sincerity and action as opposed to wordy profession and careless neglect. The closing sentences quoted above express, in language suited alike to child and sage, a generalization of deep import--that actions not words alone, works not empty belief, doing not merely knowing what to do, are conditions indispensable to the salvation of the soul. Many of those who were so signally privileged and blessed as to personally hear the Master were astonished at His doctrine and deeply moved by the simple and convincing presentation: "For he taught them as one having authority, and not as the scribes." (Matt. 7:29.) Our Lord was qualified to teach as He did, not only, by reason of the sufficing fact that He bore the Father's commission, but because He had done and was doing just what He required of others. The authority of Divine precept was united in Him with that of unimpeachable example. The burden of all scriptural direction relating to the attainment of a place in the Kingdom of God is: Do the works that are prescribed. Ever consistent, unchangeable as the Father Himself, our Lord affirmed the same necessity of works when He ministered among the Nephites on the American continent soon after His ascension from the Mount of Olives in Palestine. Having declared that His doctrine was the doctrine of the Father, the Resurrected Christ thus proclaimed: "Whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God. And whoso believeth not in me, and is not baptized, shall be damned. Verily, verily, I say unto you, that this is my doctrine, and I bear record of it from the Father; and whoso believeth in me believeth in the Father also, and unto him will the Father bear record of me; for he will visit him with fire and with the Holy Ghost. . . . And again I say unto you, Ye must repent and be baptized in my name, and become as a little child, or ye can in no wise inherit the kingdom of God. Verily, verily, I say unto you, that this is my doctrine, and whoso buildeth upon this, buildeth upon my rock, and the gates of hell shall not prevail against them. And whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock, but he buildeth upon a sandy foundation, and the gates of hell standeth open to receive such, when the floods come and the winds beat upon them." (Book of Mormon, 3 Nephi 11:33-40.) The accumulated experience of the world sustains the soundness of the principle thus emphasized in the Savior's teachings. An alien immigrant to our shores may desire to attain the full status of citizenship; but desire alone will never enfranchise him. He must first learn the legal requirements, and then comply therewith in every detail. A student of the Scriptures may have learned, and that to his own complete conviction, that faith in the Lord Jesus Christ, repentance of sin, baptism by water and of the Spirit, are the prescribed conditions of citizenship in the Kingdom of God; but that knowledge serves only to make him the more blameworthy if he fails to act. Even a letter-perfect memorization of all Scripture if unaccompanied by obedience to the laws and ordinances of the Gospel is invalid as title to salvation, and does but intensify the guilt incident to wilful neglect. Opportunity to avail one's self of the saving provisions of the Gospel may not always be within individual reach, for neglect may forfeit the ability to repent. The Word of the Lord to the world today is thus proclaimed: "I the Lord cannot look upon sin with the least degree of allowance. Nevertheless, he that repents and does the commandments of the Lord shall be forgiven, and he that repents not, from him shall be taken even the light which he has received; for my Spirit shall not always strive with man, saith the Lord of Hosts." (D&C 1:31-33.) -- 81 -- WILL MANY OR FEW BE SAVED? Our Place Beyond the Grave IN the course of our Lord's last journey from Galilee to Jerusalem, which proved to be His solemn march to Calvary and the tomb, He threaded the towns and villages of the region, teaching and preaching by the way. Multitudes were impressed by His lofty precepts and His simple exposition of plain, every-day religion; and many questions were submitted to Him, some based on curiosity or even less worthy motives, others inspired by genuine interest. "Then said one unto him, Lord, are there few that be saved?" (Luke 13:23.) The inquiry was and is of great moment. We observe as a striking and significant fact, that while the Lord nowise treated the query as improper, yet He gave no specific or direct answer. Indeed, so far as the record enables us to judge He purposely left the question unanswered; though He gave a most impressive sermon in connection therewith. Note again the question, and part of the response: "Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able." As the succeeding verses tell, the instruction was enlarged upon to show that neglect or procrastination in obeying the requirements of salvation may result in dire jeopardy to the soul. Moreover, the people were warned that their Israelitish lineage would not save them; for many who were not of the covenant people would believe and be admitted to the Lord's presence, while unworthy Israelites would be thrust out. So is it that "There are last which shall be first, and there are first which shall be last." (Verse 30.) Uplifting and invaluable as this teaching is, it has, nevertheless, but an indirect bearing upon the clean-cut question: Will many or but few be saved? The people to whom Jesus was speaking were incapable of understanding a plain answer to the question, and would have been misled thereby. For, had He said "Few" they would have construed the reply to mean that only a few, and they the Jews, would find a place in "Abraham's bosom," while all the rest would be consigned to sheol. Had the Lord answered "Many" they would have taken His word to mean that the great majority shall attain supreme bliss in the kingdom of heaven, and only a few are to find a place in hell. Either inference is untrue. Later, on the night of the betrayal, the Lord said to the sorrowful Apostles: "In my Father's house are many mansions; if it were not so I would have told you." Here we find conclusive refutation of the old and still current superstition, that but two states, conditions, or places--heaven and hell--are established for souls in eternity. Salvation is graded; and every soul shall inherit the condition for which he is prepared. Paul comprehended this great truth, as appears from his declaration that in the resurrection some souls shall be of the celestial order, comparable in glory to the sun; others shall attain but a terrestrial state, of which the brightness of the moon is typical; while the graded conditions of others shall be as the varying light of the stars. See 1 Cor. 15:41, 42. Here we have two kingdoms of glory distinctively specified--the celestial and the terrestrial, and a third to which no name is given. Modern revelation is in strict accord with Holy Writ of ancient record, and is explicit in affirming the graded conditions that await the souls of men. As made known in 1832 through the prophet Joseph Smith (see D&C, Sec. 76) there are three main kingdoms or degrees of glory in the hereafter--(1) the Celestial, of which the sun is relatively typical, (2) the Terrestrial, as far below the first as the moon is inferior to the sun in effulgence, and (3) the Telestial, which is the kingdom referred to by Paul but without name. The Celestial inheritance is for those who have accepted the Gospel of Christ and have rendered valiant service in the cause of righteousness; those who have yielded obedience to all the laws and ordinances of the Gospel. Into the Terrestrial order shall enter those who have failed to lay hold on the privileges of eternal life while in the flesh; "honorable men of the earth" perhaps, according to human standard, yet blinded "by the craftiness" of false teachers, false philosophy, science falsely so called. These shall inherit glory, but not a fulness thereof. The Telestial state is provided for those who have rejected the Gospel and testimony of Christ, and who merit condemnation. "These are they who are liars, and sorcerers, and adulterers, and whoremongers, and whosoever loves and makes a lie." Among them shall be varied degrees, even as the stars differ in glory. Far below this condition is that of the sons of perdition--those who have sinned in full consciousness, those who have shed innocent blood. The comparative few who reach this state of extreme degradation are doomed to dwell "with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment." Thus, those who attain even the Telestial state are saved from the depths of perdition; while the inheritors of the higher glories are saved from the condition of the less exalted. Consider anew the question asked of Christ: "Lord, are there few that be saved?" And the answer revealed in the present age: "But behold, and lo, we saw the glory and the inhabitants of the telestial world, that they were as innumerable as the stars in the firmament of heaven, or as the sand upon the sea shore." (D&C 76:109.) -- 82 -- THE GRAVES SHALL BE OPENED And the Dead Shall Live "WHY should it be thought a thing incredible with you, that God should raise the dead?" (Acts 26:8.) So asked Paul of King Agrippa when arraigned before him a prisoner in bonds approximately thirty years after our Lord's resurrection. At that time the Apostles and the saints generally suffered severe persecution because of their persistent testimony of the Christ, crucified and risen. The powerful Sadducees denied the actuality of a resurrection; their opponents, the Pharisees, professed a belief in the resurrection, but all save those who had been converted to Christianity through faith and repentance denounced the solemn testimonies of Christ's resurrection as fiction and falsehood. That the spirit of Jesus Christ returned from the abode of the disembodied and reentered the body till then reposing in the sepulchre is specifically affirmed in Holy Writ. In the early dawn of that most memorable Sunday in history He was seen by Mary Magdalene and then by others, some of whom were permitted to reverently touch His feet. In the evening He stood amongst the Apostles and quieted their fears by the assuring demonstration: "Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have." (Luke 24:39.) That the body they beheld was the identical body in which the Lord had lived amongst them was evident from the presence of the wounds made by the crucifiers. To further assure the devoted company that He was no shadowy form, no immaterial being, but a living Personage with bodily organs, internal as well as outward, He asked: "Have ye here any meat?" They brought broiled fish and other food, and He "did eat before them." Christ was the first of all men to emerge from the tomb with spirit and body reunited, a resurrected immortalized Soul. Therefore, is He rightly called "the firstfruits of them that slept," as also "the firstborn from the dead," and "the first begotten of the dead." (1 Cor. 15:20; Col. 1:18; Rev. 1:5.) The victory over death thus achieved by the foreordained Redeemer of the race was positively and abundantly foretold. That a literal resurrection shall come to all who have or shall have lived and died on earth is quite as strongly attested in Scripture. Two general resurrections are specified; these we may distinguish as the first and the final, or as the resurrection of the just and that of the unjust respectively. Hear the words of Christ Himself relating to the dead and their assured coming forth: "For the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." (John 5:28, 29.) The first resurrection began with that of Jesus Christ and was continued thereafter as we read: "And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many." (Matt. 27:52, 53.) The resurrection of the just is to be made general at the time of the Lord's approaching advent in glory; but a fixed gradation is established as Paul averred: "But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first-fruits; afterward they that are Christ's at his coming." (1 Cor. 15:20-23.) The Millennium is to be inaugurated by a glorious redemption of the righteous from the power of death; and of them it is written: "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years." (Rev. 20:6.) Of the unworthy we read in thrilling contrast: "But the rest of the dead lived not again until the thousand years were finished." Of the imminence of His coming and in further specification of the distinction between the resurrection of the just and that of the unjust the Lord has said through revelation in the current age: "Hearken ye, for, behold, the great day of the Lord is nigh at hand. For the day cometh that the Lord shall utter his voice out of heaven; the heavens shall shake and the earth shall tremble, and the trump of God shall sound both long and loud, and shall say to the sleeping nations, Ye saints arise and live; ye sinners stay and sleep until I shall call again." (D&C 43:17, 18.) The Book of Mormon is explicit in description of the literal and universal resurrection: "Now, there is a death which is called a temporal death; and the death of Christ shall loose the bands of this temporal death, that all shall be raised from this temporal death; The spirit and the body shall be reunited again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time; and we shall be brought to stand before God, knowing even as we know now, and have a bright recollection of all our guilt. Now this restoration shall come to all, both old and young, both bond and free, both male and female, both the wicked and the righteous; and even there shall not so much as a hair of their heads be lost; but all things shall be restored to its perfect frame, as it is now, or in the body, and shall be brought and be arraigned before the bar of Christ the Son, and God the Father, and the Holy Spirit, which is one eternal God, to be judged according to their works, whether they be good or whether they be evil." (Alma 11:42-44.) -- 83 -- RESURRECTION OF THE DEAD When Shall It Be? THE eventual resurrection of every soul who has lived and died on earth is a scriptural certainty. The resurrection consists of a literal and material reembodiment of spirits, following their post-mortal experience in the spirit world, whether this shall have been the freedom and joy of Paradise or the restraint and remorse of the prison house. We are destined to exist through the eternities beyond the resurrection with spirit and body reunited. Only in such union is a fulness of glory, opportunity, and achievement possible. Thus spake the Lord Jesus Christ to the Church in 1833: "For man is spirit. The elements are eternal, and spirit and element, inseparably connected, receiveth a fulness of joy. And when separated, man cannot receive a fulness of joy." (D&C 93:33-34.) The word of ancient Scripture affirms beyond any reasonable question or doubt that Jesus Christ, who has been exalted to authority and power by the side of His and our Eternal Father, exists as a Spirit clothed in an immortalized body of flesh and bones; for in such a body did He manifest Himself after His resurrection; and in that same body did He ascend from Olivet in the full sight of the apostles, while angelic attendants solemnly proclaimed: "This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." (Acts 1:11.) When the Savior does so return, His body will be found to bear the marks of the cruel piercings received on Calvary; and He shall say: "These wounds are the wounds with which I was wounded in the house of my friends. I am he who was lifted up. I am Jesus that was crucified. I am the Son of God." (D&C 45:52.) The Eternal Father is likewise a Spirit tabernacled in an immortalized "body of flesh and bones as tangible as man's." (D&C 130:22.) So shall it be with every one of God's spirit-children who has been born in flesh; he shall be resurrected in flesh; for, through the infinite Atonement, physical death is but a temporary separation of spirit from body. But though a fulness of joy eternal is possible only to resurrected beings, not all shall find that ineffable happiness. To the contrary, many shall be consigned to anguish and remorse unspeakable, because of their misdeeds in the body and their unrepentant state during the period of disembodiment. The resurrection from the dead was inaugurated by Christ, who had power over death, and who laid down His body and took it up again as and when He willed. (John 10:17-18.) Other resurrections of the righteous dead followed. (Matt. 27:52-53; and Book of Mormon, 3 Nephi 23:9-10.) This, the first resurrection, or that of the just, has been in operation since. John the Baptist, and both Peter and James, each of whom met a martyr's death, have severally appeared upon the earth and ministered in their resurrected bodies in these latter times. (D&C 13; and 27:8-13.) In this circumstance the continuance of service in the Holy Priesthood, through both mortal and resurrected beings, is profoundly exemplified. Moroni, a Nephite prophet who died about 420 A.D., appeared as a resurrected man to Joseph Smith in 1823, and at later times, and committed to the latter-day prophet the original record from which the Book of Mormon has been translated. (See Pearl of Great Price, p. 88.) Christ affirmed that there would be a resurrection of the just and a later resurrection of the unjust, or resurrection unto life and damnation, respectively. (John 5:29.) Apostolic Scriptures are definite in segregating individual resurrections, in that every man shall come forth "in his own order" according to worthiness. (1 Cor. 15:20-23; Rev. 20:4-6.) The imminent but yet future advent of Jesus Christ is to be accompanied by a general resurrection of the just, while the yet unregenerate dead shall remain in their unrepentant state of duress until the Lord's blessed reign of a thousand years on earth shall have passed. Then, in a period following shall come the resurrection of the wicked. The Book of Mormon makes plain that the resurrection of both just and wicked shall precede the last judgment: "And they [the dead] shall come forth, both small and great, and all shall stand before his bar, being redeemed and loosed from this eternal band of death, which death is a temporal death. And then cometh the judgment of the Holy One upon them." (Mormon 9:13-14.) No spirit shall remain disembodied longer than he deserves, or than is requisite to accomplish the just and merciful purposes of God. The resurrection of the just began with Christ; it has been in process and shall continue till the Lord comes in glory, and thence onward through the Millennium. The final resurrection, or that of the wicked, the resurrection to condemnation, is to be yet later. -- 84 -- REACHING AFTER THE DEAD "Lest We Forget" THE Latter-day Saints are deeply concerned in the identification of their dead, back through the generations to the remotest extent possible. This is exemplified by the persistent ardor of the people in the compilation and preservation of genealogical records, the collating of items of lineage, and the formulation of true family pedigrees, by which the facts as to the relationship of ancestors to posterity may be determined. In this specific activity the Church of Jesus Christ of Latter-day Saints is not working alone; for it is a notable fact that during the last seven or eight decades, interest in genealogical matters has developed to a degree theretofore unknown in modern history. The living are reaching backward to learn of their dead. And in this movement, as in many other distinguishing features of particular epochs, a power superior to man's unguided purpose is operative. The immediate motive in such undertakings may vary with the individual. Many, doubtless, are eager to trace their pedigree to an illustrious source according to human estimate of eminence; and of these some find disappointment. As literature attests, many spurious pedigrees have been fabricated. It was probably against such that Paul inveighed in his terse admonition to both Timothy (1 Tim. 1:4) and Titus (3:9) and through them to the Church, to eschew fables and endless genealogies, from the discussion of which only contention would result. The Latter-day Saints have a specific, and, indeed, unique purpose in genealogical investigation. They seek not nobility nor aristocracy of ancestry, but the facts, let the line lead where it may; and the shadow of falsification would be fatal to their object. Every believer in individual existence beyond the grave--and everybody believes in or fears the certainty of such a state--hopes and yearns for the blessed condition we call salvation. On the authority of Scripture the Church proclaims that "through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel"; and conversely, that without compliance with the laws and ordinances prescribed by Jesus Christ no man can have place in the Kingdom of God. Who can doubt this basal and portentous truth in the light of the Savior's definite and unqualified affirmation to the learned Jew, Nicodemus, respecting baptism by water and of the Spirit (see John 3:5), which requirements are among the fundamental laws and ordinances of the Gospel? In His comprehensive declaration our Lord made no discrimination of classes, drew no distinction between the living and the dead. But what of the unnumbered hosts who have lived and died without a knowledge of the indispensability of baptism, or, though they knew yet never had opportunity to be baptized by one holding the authority of the Holy Priesthood to so administer? Are they irrecoverably lost? A frightful thought! When Death is reaping so rank a harvest through war, pestilence, and famine, can we bear to believe it? What of those beloved fathers, husbands, brothers, sons--yours or some others'--who have fallen on the blooddrenched fields beyond the seas--are they, because unbaptized, to be forever shut out from the Kingdom of God, even though they have died martyrs to the cause of the Divine purpose in the vindication of the liberties of mankind? Verily, No! The living may be baptized for the dead, as they were in earlier dispensations. Ponder the profound significance of Paul's climacteric question relating to the actuality of the resurrection: "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" (1 Cor. 15:29.) Those still in the flesh may officiate vicariously for their departed progenitors; but for this service the genealogy of the dead is indispensable. Furthermore, vicarious ordinances are administered only in sacred Temples, reared, dedicated, and maintained for this ministry; for so the Lord has directed. Hence the Latter-day Saints are diligently seeking out the records of their dead and are ministering for them in holy Temples. This we hold to be the bounden duty of the living in behalf of the departed, the discharge of which is as truly essential to our exaltation as to theirs. "For their salvation is necessary and essential to our salvation, as Paul says concerning the fathers 'that they without us cannot be made perfect'; neither can we without our dead be made perfect." (D&C 128:15; see also Hebrews 11:40.) -- 85 -- THE HOUSE OF THE LORD Why do the Latter-day Saints Build Temples? THE Latter-day Saints are known and distinguished as a Temple-building people. They, in common with religious bodies in general, build houses of worship, which for the different sects range from humble chapels to great churches, imposing synagogs, spacious tabernacles and stately cathedrals; but for none of these edifices is the claim advanced that they are Temples in the true and specific sense of the term. Be it remembered that Temples are not designed for purposes of general assembly or congregational worship as are church buildings in general, but for the administration of sacred ordinances. It is both interesting and instructive to note that this characteristic applies alike to heathen temples and to exclusive sanctuaries reared to the name of the true and living God. In pagan temples of olden time, the altar of sacrifice stood at the entrance; and though devotees thronged about the altar, none but the officiating priests were admitted to the actual shrine within the temple itself. So also with the Tabernacle of the Congregation, which was a portable sanctuary, constructed by the Israelites in their migration from Egypt; and so with the imposing Temples of Solomon, Zerubbabel and Herod, in each of which were spacious courts enclosed by outer walls, with altar and other equipment, within which courts the people congregated; but the sanctuary itself was a relatively small structure, reserved for the most holy ordinances and ceremonial ministry. Similarly the Temples erected and maintained by the Latter-day Saints are reserved for the solemnizing of sacred ordinances, and are distinctively other than meeting-houses used for public worship. True to the Divine commission laid upon Israel, the Nephite colonists erected a Temple on the Western Continent as early as 570 B. C., about thirty years after their exodus from Jerusalem. The Book of Mormon informs us that this structure was patterned after the Temple of Solomon, though greatly inferior in size and splendor. (2 Nephi 5:16.) The Latter-day Saints build Temples because they are commanded so to do through the direct word of modern revelation; and in this divinely imposed labor they recognize the purposes of God with respect to the salvation and possible exaltation of mankind. Through the Atonement wrought by Jesus Christ the eventual resurrection of all who have lived and died is assured. This deliverance from the power of death is an essential element of Redemption; and Christ is the one and only Redeemer of the race. By compliance with the prescribed terms as embodied in the Gospel, men may be saved from the blighting effects of sin. This condition constitutes Salvation; and since provision therefor is made effective through the Atonement, Christ is the one and only Savior of the race. Great and glorious as is the boon of Redemption from the grave, greater and more glorious as are the conditions prescribed for the soul's Salvation, the revealed Gospel of Jesus Christ provides yet more transcendent blessings in the plan for Exaltation, whereby resurrected man may advance from one stage of relative perfection to another, with powers of eternal increase and never ending progression. The laws and ordinances of the Gospel so far as required for Salvation--specifically the individual exercise of saving faith in the Lord Jesus Christ, true repentance, submission to baptism by immersion at the hands of one having authority, and to the higher baptism of the Spirit by the authoritative imposition of hands for the bestowal of the Holy Ghost--these requirements may be met and the saving effects thereof secured by the living without Temples. But baptism for the dead, as also the endowments incident to the Holy Priesthood with its boundless possibilities of advancement, in short, administration of the laws and ordinances of the Gospel of Christ requisite to Exaltation in the eternal worlds, can be solemnized only in Temples erected and dedicated for these holy purposes, for so the Lord hath declared. See D&C 124:28-41. As indicated above, Temples are not for the benefit of the living alone. Existing Temples are maintained for the salvation and exaltation of both living and dead; and the ordinances administered therein in behalf of the dead outnumber many fold the administrations for the living. Vicarious service for the departed is peculiar to the Church of Jesus Christ of Latter-day Saints, and rightly so, for to this Church has the commission for this high ministry been given. In the last chapter of Malachi we find a vivid description of the condition of mankind in the last days, and a prophecy of gladsome promise. On April 3, 1836, in the first Temple erected in modern times, that at Kirtland, Ohio, a glorious manifestation was given to Joseph Smith and Oliver Cowdery, in the course of which Elijah ministered in person to the two modern prophets, saying: "Behold, the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors." (D&C 110:14-16.) The requirements of the Gospel are universally applicable, to bond and free, to living and dead. In the plenitude of Divine mercy provision is made whereby the myriads who have died without a knowledge of the required conditions, or without opportunity of compliance therewith, may be ministered for by their living posterity. Thus the departed fathers, if they be repentant in the spirit world, may be made partakers of the blessings provided through the Atonement of Christ. "For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." (1 Peter 4:6.) [1] Footnotes 1. See the author's "The House of the Lord," 333 pp., with illustrations of modern Temples, _The Deseret News_, Salt Lake City, Utah. -- 86 -- THE SECOND DEATH Spiritual Banishment Like Unto the First IN the Revelation written by John, the second death is referred to several times, and always as the dread fate of the ungodly or wilfully wicked. Physical death is associated with sorrow; and the anguish of bereavement is often so deep that only the assurances of immortality and the certainty of a resurrection can effectively palliate or relieve. The mere mention or thought of a second death is horrifying. What is this frightful eventuality? And is it to be the lot of the many or the few? We have seen that a means of redemption is provided even for those who are cast into hell; and that every soul shall be resurrected in due time, whether he be righteous, or foul with sin. The second death, therefore, whatever its nature or extent, is a feature of the final judgment, at which each shall stand in his resurrected body of flesh and bones to receive the sentence of honor or of shame. We are without scriptural warrant for assuming that the second death is another separation of body and spirit, or that the spirit shall undergo dissolution and cease to be. The spirit of man is eternal; and the resurrected body shall be everlasting. The soul knows not annihilation, neither loss of personality in an impossible Nirvana. You will be yourself and I myself throughout eternity, with quickened senses, amplified powers of perception and vastly increased capacity for happiness or suffering. Neither heaven nor hell can be gaged by the yard-stick of human conception. In what then does the second death consist? John wrote of an event following the resurrection of the wicked and the pronouncement of judgment: "And death and hell were cast into the lake of fire. This is the second death." (Rev. 20:14.) The "lake of fire" as elsewhere explained by the Revelator is the abode of Satan and those over whom he has gained power. The second death therefore is final consignment to the dominion of Satan, and, of necessity, banishment from the presence of God and Christ. The condition of death that Adam brought immediately upon himself through disobedience was essentially a spiritual change, whereby he was shut out from the presence of God; and this befell him in the very day of his transgression, as he had been warned it would. Bodily death, though an unescapable result, was nevertheless secondary, and was deferred until Adam had reached the age of 930 years. As eternal life consists in knowing God and His Son Jesus Christ (John 17:3; D&C 132:24), so eternal condemnation or spiritual death is essentially banishment from the Divine presence, with corresponding forfeiture of glory and power appertaining to exaltation. The word of latter-day revelation, relating to Adam's spiritual death, and to the final or as we call it, the second death, which is reserved for the ungodly, runs as follows: "Wherefore I the Lord God caused that he should be cast out from the Garden of Eden, from my presence, because of his transgression, wherein he became spiritually dead, which is the first death, even that same death, which is the last death, which is spiritual, which shall be pronounced upon the wicked when I shall say, Depart, ye cursed." (D&C 29:41.) The Lamanite prophet, Samuel, had a clear understanding of the matter, as thus expressed: "But behold, the resurrection of Christ redeemeth mankind, yea, even all mankind, and bringeth them back into the presence of the Lord. Yea, and it bringeth to pass the condition of repentance, that whosoever repenteth, the same is not hewn and cast into the fire; but whosoever repenteth not, is hewn down and cast into the fire, and there cometh upon them again a spiritual death, yea, a second death, for they are cut off again as to things pertaining to righteousness." (Book of Mormon, Helaman 14:17-18.) We are assured that all who win place and part in the first resurrection--distinctively the resurrection of the just--shall be exempt from the second death, and shall find their way open to exaltation in the presence of God. There is a place or condition of punishment even deeper than hell. This is prepared for those who have sinned most grievously, who have received the testimony of Christ and afterward wilfully and with consciousness of what they were doing, have surrendered themselves to the power and service of Satan. "They are they who are the sons of perdition, of whom I say that it had been better for them never to have been born. . . . These are they who shall go away into the lake of fire and brimstone, with the devil and his angels, and the only ones on whom the second death shall have any power." (D&C 76:32-37.) -- 87 -- ANTIQUITY OF THE GOSPEL As Old as Adam THE old Anglo-Saxon words "god" and "spel," from which our Anglicized term Gospel is a lineal descendant, signified in combination "the good news of God." In a theological sense, and indeed according to common usage, "The Gospel" is thus defined: "Good news or tidings, especially the announcement of the salvation of men through the atoning death of Jesus Christ." (Stand. Dict.) It is noteworthy that the word does not occur in the Old Testament, which is usually regarded as the record, in part, of the Semitic peoples, and of God's dealings with them through the medium of the Mosaic Law. The definite distinction between this Law and the Gospel of Jesus Christ is strikingly illustrated by the segregation of the Holy Bible into Old and New Testaments. The teachings of Christ and later those of the Apostles emphasized the superiority of the Gospel over the Law, which latter was likened by Paul to a schoolmaster whose function was to discipline, train and instruct, in preparation for the greater revelation of the Gospel. See Gal. 3:23-29. These and other kindred facts have led to the erroneous assumption that the Gospel was first revealed to mankind when Christ came in the flesh. Nevertheless, the Gospel, comprising not alone precepts but the accompanying authority of the Holy Priesthood to administer ordinances, was preached to men in the earliest period of human history. The necessity of (1) faith in the then unembodied but chosen and ordained Savior of mankind, (2) the indispensability of repentance as a means leading to remission of sins, (3) the Divine requirement of baptism by immersion in water, and (4) spiritual baptism through the power of the Holy Ghost--which constitute the fundamental principles and ordinances of the Gospel--was preached and administered to Adam, the patriarch of the race, and by him to his posterity. Through a revelation to Moses this is recorded of Adam, following the Fall: "And after many days an angel of the Lord appeared unto Adam saying . . . Thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son for evermore. And in that day the Holy Ghost fell upon Adam, which beareth record of the Father and the Son, saying: I am the Only Begotten of the Father from the beginning, henceforth and for ever, that as thou hast fallen thou mayest be redeemed, and all mankind, even as many as will." (Pearl of Great Price, p. 20.) As wickedness increased among men "God cursed the earth with a sore curse and was angry with the wicked, with all the sons of men whom He had made. For they would not hearken unto His voice, nor believe on His Only Begotten Son, even Him whom He declared should come in the meridian of time, who was prepared from before the foundation of the world. And thus the Gospel began to be preached, from the beginning, being declared by holy angels sent forth from the presence of God, and by His own voice, and by the gift of the Holy Ghost." (p. 26.) The prophet Enoch testified further: "But God hath made known unto our fathers that all men must repent. And He called upon our father Adam by His own voice, saying: . . . If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost." (p. 33). Enoch taught the same Gospel and administered baptism to repentant believers, and Noah, duly ordained, labored in similar ministry: "And it came to pass that Noah continued his preaching unto the people, saying: Hearken, and give heed unto my words. Believe and repent of your sins and be baptized in the name of Jesus Christ, the Son of God, even as our fathers, and ye shall receive the Holy Ghost, that ye may have all things made manifest; and if ye do not this, the floods will come in upon you; nevertheless they hearkened not." (p. 48). So, from Adam to the Deluge, which came because of the unbelief and apostasy of the race, the ordinances of the Gospel were known and administered. Reverting to Biblical Scripture we read that the Gospel was preached unto Abraham, with the assurance that all who would abide therein should be accounted as Abraham's children. See Gal. 3:6-18. Through the prophet Joseph Smith a fuller account of Jehovah's promise to Abraham is given us, the Lord saying: "I will bless them through thy name; for as many as receive this Gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and bless thee, as their father"; and the particularity of the blessing wherein all families of the earth might share through the lineage of Abraham was to be "the blessings of the Gospel, which are the blessings of salvation, even of life eternal." (Pearl of Great Price, p. 58). As Abraham's posterity became sinful, the lesser law, which when codified came to be known as the Law of Moses, was prescribed instead of the Gospel, which had been preached aforetime and which was later taught by the Lord Jesus Christ. Following the apostolic administration apostasy again darkened the world; and now, in the current or last dispensation, the Gospel has been restored anew with all its ancient authority, power, and blessings. The Church of Jesus Christ of Latter-day Saints proclaims these glad tidings to the world. This Gospel is new only in the fact of its restoration to earth according to prophecy. It is the Gospel of Jesus Christ, which was preached to and by Adam, Enoch, Noah, Abraham and a host of other men of God who ministered anciently; it is the Gospel that was taught by the Savior Himself and by His Apostles; it is the Eternal Gospel brought again to earth in preparation for the advent of the Lord Jesus Christ. -- 88 -- THE ORIGIN OF SACRIFICE Coeval with the Race THAT the offering of material things as sacrifices to Deity dates from Adamic days is attested in Genesis 4:3-5, wherein we read that both Cain and Abel made offerings unto the Lord. The Biblical record shows that the practise continued to and beyond the Deluge, and throughout the patriarchal and Mosaic dispensations among the Semitic peoples, who were distinguished as Jehovah worshipers. Non-scriptural history is no less definite in making the sacrifice of animals an essential feature of pagan ceremonial, even in the earliest times of which we have account. That Noah, Abraham, Jacob and other patriarchs and prophets builded altars and sacrificed thereon is admitted by all to whom the Holy Bible is authentic; and the Mosaic code regulated the ordinance of sacrifice while silent as to its origin or even its establishment in Israel. That pagan sacrifices were originally in imitation of the Semitic practise is highly probable, though both may have been derived from a common and, as generally regarded, a prehistoric pattern. This conception is no whit weakened by the corruptions and abominations incident to heathen idolatry, which reached the extreme of atrocity in the immolation of human victims on the altars of defilement and sacrilege; for, without the directing and restraining power of Divine revelation, unauthorized innovations and unholy extremes were inevitable. Israelitish sacrifices may be conveniently classified as bloody and bloodless, the former comprising all offerings involving the ceremonial slaughter of animals, and the latter consisting in the offering of vegetables or their manufactured products. The bloody sacrifices were early associated with the idea of expiation, or propitiation for sin, the offerer, whether an individual or the community as a whole, acknowledging guilt and craving propitiation through the death of the animal made to serve as proxy for the human offender. The animal victim intended for sacrificial death had to be chosen in accordance with specific requirements. Thus, it was to be of the class designated as clean, and within this class only domestic cattle and sheep and certain birds--pigeons and turtle-doves--were acceptable. Furthermore, it was essential that the selected animal be without physical defect or blemish; and thus all that were deformed, maimed or diseased were absolutely excluded. Physical defects were held as typical of spiritual blemish, or sin; and "God cannot look upon sin with the least degree of allowance." These requirements of relative perfection on the part of the victim were in accord with the fact that the slaughter of animals as a priestly rite by Divine direction was in pre-figurement of the then future sacrifice of the Christ Himself, whose atoning death would mark the consummation of His ministry in mortality. While the animal victims slain on Israel's altars figuratively bore the sins of the people, who by their observance of the sacrificial rite sought propitiation for their offenses, or reconciliation with God, from whom they had become estranged through transgression, Jesus Christ actually bore the burden of sin and provided a way for a literal reconciliation of sinful man to God. The principal sacrifice in the Mosaic dispensation was that of the Passover; and the superseding of the type by the actual is forcefully expressed by Paul: "For even Christ our pass-over is sacrificed for us." (1 Cor. 5:7.) Theologians, Bible scholars generally, and ethnologists as well, admit the absence of all record both in the Bible and in profane history concerning the origin of sacrifice. The writer of the article "Sacrifice" in one of our Bible Dictionaries (Cassell's), which article is in line with other learned commentaries, says, following an array of facts: "On these and other accounts it has been judiciously inferred that sacrifice formed an element in the primeval worship of man; and that its universality is not merely an indirect argument for the unity of the human race, but an illustration and confirmation of the first inspired pages of the world's history. The notion of sacrifice can hardly be viewed as a product of unassisted human nature, and must therefore be traced to a higher source and viewed as a Divine revelation to primitive man." That "Divine revelation to primitive man" is now before the world; and the much-talked-of historical difficulty as to the origin of sacrificial rites is definitely solved by revelation from God to man in the current age, whereby parts of the ancient Scriptures not contained in the Bible have been restored to human knowledge. As the natural and inevitable consequence of his transgression, Adam forfeited the high privilege of holding direct and personal association with God. In his fallen state the man was commanded by the voice of the Lord to offer in sacrifice the firstlings of his flocks. "And after many days an angel of the Lord appeared unto Adam, saying: Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me. And then the angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth. Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son for evermore." (Pearl of Great Price, p.20.) This, then, was the origin of the sacrificial ordinance on earth. Its purport as the prototype of the atoning death of the Lord Jesus Christ, to be effected approximately four millenniums later, was revealed to Adam, who, through obedience, attained salvation. With the Savior's sacrificial death the significance of animal sacrifices was superseded as part of the Israelitish ritual. The law of sacrifice is still operative however; and the acceptable offering is thus specified in the present age: "Thou shalt offer a sacrifice unto the Lord thy God in righteousness, even that of a broken heart and a contrite spirit." (D&C 59:8.) -- 89 -- SIMPLICITY OF THE GOSPEL None Need Err Therein SALVATION of the soul consists essentially in the attainment of a state of blessedness beyond the grave, and therefore comprises immunity from the penalties incident to condemnation. Both salvation and condemnation involve graded conditions, or degrees, every soul receiving according to his just deserts, based on his works done in the flesh, be they good or evil. Our individual status in the hereafter, both during the period of disembodiment and in the resurrection from bodily death, will be determined by the record of our earthly life, which will be fully declared by what we actually are. In the judgment of souls conflict of testimony or evidence will be impossible. Every fact bearing upon our condition of worthiness or guilt, of cleanliness through righteousness or defilement through sin, will be known. To each of these asseverations the Holy Scriptures of both former and current time bear abundant and unequivocal testimony. The same high and unimpeachable authority, embodying the very words of Divine decree, declares that only by obedience to the laws and ordinances of the Gospel of Jesus Christ is salvation in the Kingdom of God possible unto man. Consider the fundamental rite, which is baptism. The words of the Christ to the timid but truth-seeking rabbi of Jerusalem are as free from ambiguity as language makes possible: "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." (John 3:5.) This solemn affirmation was made to Nicodemus at the time of great excitement and controversy in Judea and neighboring provinces over the activities of John the Baptist, who was boldly preaching the necessity of baptism at his own hands as of one having particular authority, and who was administering baptism by immersion to all repentant applicants. John further declared that the watery baptism in which he officiated would be followed by a higher endowment to be administered by a Mightier One than himself, and this he designated the baptism of fire and the Holy Ghost. Our Lord's declaration to the uninformed "master of Israel" set the seal of an authority higher than John's on the absolute necessity of baptism as conditioning man's attainment of salvation. The crucified and resurrected Christ left this parting command and commission with the Apostles: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" (Matt. 28:19); and further declared: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." (Mark 16:16.) To the Nephite branch of the Israelitish stock on the American continent the Lord taught the same doctrine in language and style as simple as before: "And again I say unto you, Ye must repent, and be baptized in my name, and become as a little child, or ye can in no wise inherit the kingdom of God." (Book of Mormon,3 Nephi 11:38.) In full harmony with these ancient injunctions, the Lord has said to the Church in the present dispensation: "Go ye into all the world, preach the gospel to every creature, acting in the authority which I have given you, baptizing in the name of the Father, and of the Son, and of the Holy Ghost. And he that believeth and is baptized shall be saved, and he that believeth not shall be damned." (D&C 68:8, 9.) Could Scripture be simpler or plainer? Without baptism administered by the requisite authority, salvation in the kingdom of God is impossible, else the Word of God is void. But baptism to be effective must be preceded by repentance of sin. When unrepentant sinners came to John the zealous Baptist denounced them in stinging epithet as a "generation of vipers" and laid upon them the condition to make themselves acceptable by bringing forth fruits meet for repentance. But to repent of sin in humility and contrition, with the earnest purpose and soulful desire of making amends for offenses done and thereby to become reconciled with and acceptable to God, one must have unqualified trust and faith in Him. The basal principles and fundamental ordinances of the Gospel, through which alone the saving efficacy of the Atonement wrought by Jesus Christ is made certain in assuring individual salvation, are ranged in the following order, as the Scriptures prove: (1) Faith in God the Eternal Father, and in His Son Jesus Christ as the Redeemer and Savior of humankind, and in the Holy Ghost; (2) repentance in full purpose of heart--active, vital repentance that shall lead and impel to good works and renunciation of sin; (3) baptism by immersion in water; and (4) bestowal of the Holy Ghost through the laying on of hands--both ordinances being administered by men duly authorized to officiate by ordination to the Holy Priesthood. The man of thoughtful mind and contrite heart cannot fail to find inexpressible comfort and profound cause for devout thanksgiving and praise through contemplating God's infinite mercy in having made so simple and easy these indispensable conditions of salvation. Had the terms been such as only vast wealth could meet, or the requirements so intricate or strenuous that great physical strength or high intellectual ability were necessary to accomplish the feat of compliance, then indeed the mortal or fallen state of the race would be deplorable beyond conception; and, withal, justice would be eliminated from the category of Deity's attributes. But lo! The Gospel plan is so simple that the child may comprehend, and he that runs may read. -- 90 -- THE WILL OF GOD Though Opposed, Yet Eventually Supreme DO you believe that "whatever is is right"? I do not; I cannot believe it. If right means accordance with the will of God surely there is much wrong in the world. But, it is argued, God is omnipotent, and therefore has power to direct all things as He wills. Granted. Nevertheless both scriptural and secular history, as also the turbulent course of current events combine to show that transgression of Divine law is as old as the race, and as persistent. God has given to man agency and liberty of action. It is the will of God that this birthright of human freedom shall be inviolate; but it is contrary to the Divine intent that man shall abuse his agency, and misconstrue his liberty as license for wrong-doing. And as with the individual, so with communities and nations. In the course of Israel's troubled journey from Egypt, where they had dwelt as in a "hours of bondage," to Canaan the land of their promised inheritance, the Lord gave them many laws and established ordinances, with promise of blessing for compliance, and warning of calamity if they proved disobedient. As the sacred record progresses, the fact is made plain that Israel had chosen the evil alternative, forfeiting the blessings and reaping the curses. In the days of Samuel the Israelites clamored for a king. They were tired of the theo-democracy under which they had prospered, and wanted to be "like all nations," a monarchy, with a king wearing a crown, swaying a scepter, and sitting enthroned in state. Read 1 Samuel, chapter 8. This condition had been foreseen and foretold: nevertheless the people erred in their demand, and the Lord yielded under protest. There is real pathos in His words to the prophet: "They have not rejected thee, but they have rejected me, that I should not reign over them." They had their king, and a long succession of monarchs, some of whom proved to be veritable tyrants, and the people groaned under the oppression against which they had been forewarned. Was it the will of God, think you, that Israel should sin? Can it be the Divine will that any man or nation shall come under the thrall of iniquity? Is it the will of God that man shall make of himself a drunken sot, with reason dethroned, and naught but his brutish passions alert? Or that man shall oppress his fellows by unrighteous dominion, robbing them of the rights upon which God Himself refuses to infringe even though those rights be grossly misused? Is it the will of God that woman's virtue shall be bartered for gold, and that vice shall stalk unchallenged through the world? To hold that these abominations accord with the Divine will is to make God responsible for them, and therefore the author of sin. The very thought is blasphemous. God's omnipotence is manifest in the over-ruling by which eventual good results from immediate evil. The crime of the ages, consummated on the slopes of Calvary, has proved to be the means of salvation to the world; but the awful guilt of the betrayal, of the false testimony and the crucifixion is no whit diminished by the glorious outcome. Through the successive captivities and the general dispersion of Israel, which came as the consequence of infidelity to Jehovah, a knowledge of the true and living God has been diffused among even benighted and idolatrous peoples. And thus the nation's calamity has been made to serve Divine purposes. I cannot look upon the frightful carnage and inhuman atrocities of the world war as a manifestation of the direct will of God. This dreadful conflict was brought on through lust of power and greed of gain. It sprang from an unholy determination to rob mankind of God-given rights, and to subject the race to autocratic domination. It is a repetition of the issue at stake in the primeval struggle, when Michael, the champion of free agency, led his hosts against Lucifer's myrmidons, who sought to rule by might. (See Rev. 12:7-9.) In the free exercise of agency and the right of decision our nation deliberately and solemnly entered the great conflict in the interests of righteousness. Out of the seething carnage shall crystallize the lustrous gems of peace and the liberties of men; and thus enriched the world shall be the more prepared to receive the Christ, whose coming is near, and whose dominion shall be holy, whereby the rights of all men shall be respected and assured. God's power and glory shall be manifest in eventual victory for the right, and in the good that shall spring from present evil. But in the eternal accounting, responsibility for the crime whereby war was precipitated shall weigh upon the man, men, nation or nations who did the devil's bidding in the attempt to enthrall mankind. Thus the hand of God is potent in the furtherance of right; and though His will be violated and His commandments transgressed, evil shall be followed by good. Divine displeasure is directed against all "who confess not His hand in all things, and obey not His commandments." (D&C 59:21.) -- 91 -- GOD'S FOREKNOWLEDGE Not a Determining Cause PROPHECY is one of the specified gifts of the Spirit, and one of the distinguishing graces of the Church of Christ. If there be prophecy there must be prophets, men through whom the purposes of God are made known to the people at large. Prediction of events more or less remotely future is a prophetic function, though constituting but part of the gift of prophecy. Divine revelation of what is to come is proof of foreknowledge. God, therefore, knows, and has known from the beginning, what shall be, even to the end of the world. The transgression of Adam was foreknown, even before the man was embodied in flesh; and because of the results entailed upon humankind a Redeemer was chosen, even "the Lamb slain from the foundation of the world." The earthly life, ministry, and sacrificial death of the Savior were all foreseen, and their certainty was declared by the mouths of holy prophets. The apostasy of the Primitive Church, the long centuries of spiritual darkness, the restoration of the Gospel in these latter days in a land specifically prepared as the abode of a liberty-loving nation--each of these epoch-marking events was known to God, and by Him was revealed through prophets empowered to speak in His name. But who will venture to affirm that foreknowledge is a determining cause? God's omniscience concerning Adam cannot reasonably be considered the cause of the Fall. Adam was free to do as he chose to do. God did not force him to disobey the Divine command. Neither did God's knowledge compel false Judas to betray the Christ, nor the recreant Jews to crucify their Lord. Surely the omniscience of God does not operate to make of men automations; nor does it warrant the superstition of fatalism. The chief purpose of earth life, as a stage in the course of the soul's progression, would be nullified if man's agency was after all but a pretense, and he a creature of circumstance compelled to do as he does. A mortal father who knows the weaknesses and frailties of his son may by reason of that knowledge sorrowfully predict the calamities and suffering awaiting his wayward boy. He may foresee in that son's future a forfeiture of blessings that could be won, loss of position, self-respect, reputation, character, and honor. Even the dark shadows of a felon's cell and the night of a drunkard's grave may loom in the visions of that fond father's soul. Yet, convinced by experience of the son's determination to follow the path of sin, he foresees the dread developments to the future, and writhes in anguish because of his knowledge. Can it be truthfully said that the father's foreknowledge is even a contributory cause of the evil life of his boy? To so hold is to say that a neglectful parent, who will not trouble himself to study the character of his son, who shuts his eyes to sinful ways, and rests in careless indifference as to the probable future, will by his very heartlessness benefit the boy, because the father's lack of forethought diminishes the son's tendency toward dereliction. By way of further illustration, consider the man versed in meteorology, who by due consideration of temperature, air-pressure, humidity, and other essential data, is able to forecast weather conditions. He speaks with the assurance of long experience in foretelling a storm. The storm comes, bringing benefit or injury, contributing to the harvest perhaps or destroying the ripening grain; but, whether it be of good or ill effect, can he who prophesied of the approaching storm be held accountable for its coming? It may be argued, however, that in these illustrative instances neither the mortal parent nor the human forecaster had power to alter the respective course of events, while God can direct and over-rule as He wills. But, be it remembered that God has granted agency unto His children, and does not control them in its exercise by arbitrary force. He impels no man toward sin; He compels none to righteousness. The Father of our spirits has a full knowledge of the nature and disposition of each of His children, a knowledge gained by observation and experience in the long ages of our primeval childhood, when we existed as unembodied spirits, endowed with individuality and agency--a knowledge compared with which that gained by earthly parents through experience with their children in the flesh is infinitesimally small. In that surpassing knowledge God reads the future of child and children, of men individually and of men collectively. He knows what each will do under given conditions, and sees the end from the beginning. His foreknowledge is based on intelligence and reason. He foresees the future of men and nations as a state that naturally and surely will be; not as a state of things that must be because He has arbitrarily willed that it shall be. "Known unto God are all his works from the beginning of the world." (Acts 15:18.) He willed and decreed the mortal state for His spirit offspring, and prepared the earth for their schooling. He provided all the facilities necessary to their training, and thus proclaimed His purpose: "For behold, this is my work and my glory--to bring to pass the immortality and eternal life of man." (Pearl of Great Price, p. 7.) -- 92 -- ARE MEN CREATED EQUAL? Individualism is Eternal DEMOCRACY holds as a distinguishing and fundamental principle the recognition of individual rights and privileges. The living units of a democratic system are citizens, not subjects. Before the law, so far as it be administered in justice, all citizens are on a plane of equality. In the exercise of the elective franchise, for example, the ballot of the poor man, the unscholarly, the weak, sick or maimed, counts just as much as that of the millionaire, the university graduate, or the athlete. All this is inherent in democracy as a political system. If through corrupt administration a citizen suffers deprivation of his rights, the fault, grievous though ti be, is not chargeable to the system but to the officials who have misused the authority delegated to them. In this sense it is affirmed in the Declaration of Independence, as the first of the truths therein set forth as self-evident, and as assuring to all their inalienable rights "that all men are created equal;" and in this sense the affirmation is irrefutable. No other foundation could support a stable structure of government by the people. But it is manifest folly to carry this conception of the legal equality of citizenship to the extreme of assuming that all men are alike in capacity, ability, or power. As long as mankind live in communities there will be leaders and followers, men of prominence, and of necessity others who are relatively obscure, men of energy and idlers, and consequently masters and servants. Doubtless much of the existing disparity among men, such as the inequitable distribution of wealth, the unrighteous acquisition of power and its iniquitous exercise, is pernicious--evil in the sight of God and ominously wrong under the laws of man. Nevertheless, attempts to right such wrongs by illegal force, and to establish a false equality by promiscuously taking from one to give to another, tend toward disruption and anarchy. We are confronted by this profound fact: Individualism is an attribute of the soul, and as truly eternal as the soul itself. (1) In the unembodied, preexistent or antemortal state, we were decidedly unequal in capacity and power. (2) We know we are not equal here in the world of mortals. (3) Assuredly we shall not be equal after death, either in the intermediate state of disembodiment or beyond the resurrection. We read that Jeremiah was chosen from among his fellows and ordained before he was born to be a prophet unto the nations (Jer. 1:5) ; and a similar fore-ordination is indicated by Isaiah (49:1, 5.) Abraham definitely avers that among the unembodied spirits there were differences, some were noble and great and others less adapted to the duties of rulership: "Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones. And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers." (Pearl of Great Price p. 65-66.) The God of spirits recognized particular qualifications in some, and selected them to be leaders among men. Let us not assume that the "rulers" thus divinely chosen are necessarily those whom men would later elect to be their leaders. Many of God's great ones have been and are counted among the despised of earth. So it was with the Christ Himself, and so with many of His prophets, apostles and revelators unto mankind. Born into the flesh with diverse capacities, subjected here to varied environment, which may be favorable or opposed to the development of inherent tendencies toward either good or evil, we as a race are creatures of disparity, inequality, and heterogeneous circumstance. But all color of injustice disappears in the light of assurance that, in the judgment of souls, every condition shall be weighed in the accurate balances of Justice and Mercy. But what of the hereafter--shall we not be made equal there? Not in the sense that our individuality shall be subverted or radically changed. We shall find beyond more gradations in society than we have ever known on earth. But the basis of classification will be essentially different. Here we are rated according to what we have--of wealth, learning, political or other influence due to circumstance; there we shall find our place according to what we really are. Ponder the significance of our Lord's assurance of the "many mansions" in the Father's kingdom (John 14:1-3) and consider Paul's summary of varied glories. (1 Cor. 15:40-41.) Through later Scripture we are told of distinct kingdoms or worlds of graded order, comparable to the sun, moon, and stars respectively. There are the Celestial, the Terrestrial, and the Telestial kingdoms, in which the souls of men shall abide and serve as their attainments in righteousness or their disqualification through sin shall determine. Concerning the inhabitants of the Telestial world, the lowest of the specified kingdoms of glory, we read: "For they shall be judged according to their works, and every man shall receive according to his own works, and every man shall receive according to his own works, his own dominion, in the mansions which are prepared." (D&C 76:111.) -- 93 -- ETHICS AND RELIGION A Distinction With a Difference UNDOUBTEDLY there are many people who, while of earnest intent and practise, of worthy, honorable, and moral life, neither profess religion nor confess belief in it. At least, so they would say if questioned. Closer analysis would probably show that by religion these good people had understood Church membership or actual affiliation with some religious organization. And their conception is not irrational nor fundamentally wrong; though such membership or affiliation is no assurance of personal religion. The foundation of all religion is a real belief, or, more accurately, faith, in the existence of a Supreme Being upon whose beneficence man is dependent and to whom he is accountable for his conduct. With this belief, man cannot fail to recognize the superlative duty of learning God's will and of living according to His revealed word and law. Mankind being by nature gregarious, and indeed unsuited to solitary existence, will congregate according to community interests, beliefs and aspirations. In the tribal organizations of peoples whom we call semi-civilized, there is generally a distinctive religion for each tribe; even though it be but a phase of paganism; and their unenlightened souls are held together by their generic conception of worship. Among larger and more advanced nations differences in religious conceptions are manifest, and people associate in rival sects and churches. Voluntary membership in any such body is at least a profession of belief in its distinguishing tenets. But beside these there are many who aver that ethics is sufficient, and that a moral life will insure salvation in the world to come. Granted that religious profession without morality is but mockery and hypocrisy. Nevertheless, between the merely ethical and the really religious life, there is vital distinction. To assume that an ethical or even a strictly moral course of conduct is all-sufficient for the soul's salvation would be to repudiate Scripture, deny the essential efficacy of the Atonement, dethrone the Christ, and eliminate God from earthly affairs. Such an assumption proclaims the stupendous error that mortal man is competent to save himself--on his terms, and according to a standard established by human agency. Religion is more than a code of morals. Man can no more be saved by ethics than can he live by bread alone. The spiritual nutriment, without which no soul can develop to the exalted status of eternal life, consists of "every word that proceedeth out of the mouth of God." The very purpose for which this earth was created as an abiding place for the spirit-children of God during their brief period of embodiment in flesh was to test and "prove them herewith to see if they will do all things whatsoever the Lord their God shall command them." (Pearl of Great Price p. 66.) It is conceivable that ethics may measurably satisfy the conscience of one who really believes that mortal life is the sum total of existence; though I seriously doubt that such a being exists. If he lives, he is dangerously liable to stifle conscience, and to follow the easier though pernicious prompting to eat, drink and be merry whilst he may, taking no thought for the morrow of eternity. But, it is fair to ask, shall not morality count in the judgment to come? Beyond question, Yes. God's word so declares. The clean minded who, however, fail to comply with the specified laws and ordinances of the Gospel of Christ, are not to be cast into the society of the spiritually filthy; neither are they to be exalted with the valiant who have righteously obeyed the requirements of the Gospel. There is a hell to which shall go the "liars, and sorcerers, and adulterers, and whoremongers, and whosoever loves and makes a lie." Furthermore, there is a kingdom prepared to receive the "honorable men of the earth who were blinded by the craftiness of men"--the unfortunate and deluded who have followed after human theories and precepts to the ignoring of God and His word, the misled devotees of "science falsely so called." And above all else is the state of eternal life and exaltation provided for those who, while in the flesh, lived the religion of Christ, "who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial"; for "these are they who are just men made perfect through Jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood." (D&C 76.) The Lord's affirmation is definite: "He that believeth and is baptized shall be saved"; for if his belief be vital he will make the morality that Christ taught the foundation of his religion. "But he that believeth not shall be damned," whatever his standard of ethics may be. (See Mark 16:16.) -- 94 -- RELIGION ACTIVE AND PASSIVE Effort Essential to Salvation RELIGION to be worth while must be a vital element of life and work. It is of both temporal and spiritual significance, value and effect. It has to do with individual morality, with mutual dealings and associations of men even in ordinary, every-day affairs, with the great problems involved in family unity and efficiency and with the little things that make or mar the home, with work and play, with the duties of citizenship, statesmanship and public service generally. All these relationships are human and earthly, and the honorable discharge of duties arising therefrom approaches ethical perfection. But man's standard of ethics is of necessity unstable, variable and, withal, unsatisfying to the soul having a healthful hunger for spiritual nourishment. Who of us has not felt at times the spontaneous yearning and aspirations incident to our deep inborn conviction of life beyond death? We may weaken these emotions by persistently ignoring them; we may effectively stifle them by rude force; we may render them dormant by the poisonous anodyne of false philosophy and the boastful pride of man's mis-called wisdom; but kill them we can not, for they were divinely implanted and are deathless. And as there is a hereafter, in which every soul of us shall live in continuation of the eternal existence of which earthlife is but a span, so surely shall our status there be determined by the deeds done in the body, whether they be good or evil. Religion, then, has to do not only with this life but with that to come. We are but sojourners on earth; and, profoundly important as is this mortal experience, it is, after all, mainly a probation, and essentially a preparation for eternity. It is temporarily easier to be passive than aggressive, whether we claim for our guiding code man's rules of ethics or the clear-cut requirements of the Gospel of Christ. There are more good men on earth than men who are good for much. The Gospel demands something greater than avoidance of actual sins of commission. The culpability of neglect and omission may justly condemn the soul. Wilful spurning of Divine opportunity may work eternal loss. Though the Scriptures affirm the possibility of progression after death, nowhere do we find ground for assuming that failure to obey the Gospel on earth will be nullified by immediate remission beyond. We have no basis for computing the ages that shall be requisite to make amends there for wanton failure here. There is a time in the eternal existence of souls which has been specifically made the time of repentance and test; and that is the period of mortality. Paul's forceful admonition is of universal application: "Lay hold on eternal life" while opportunity is found (1 Tim. 6:12, 19). For, be it remembered that the Lord has spoken concerning the wilfully unrepentant: "From him shall be taken even the light which he has received, for my Spirit shall not always strive with man, saith the Lord of Hosts." (D&C 1:33.) Sin is conducive to lethargy in things spiritual; the Gospel inspires to life and activity. Contentment with the things of this world, so long as they go to suit us, with no thought of what shall follow, is the devil's lullaby. In the moment of supreme complacency when we are expressing by word, act, thought, or through sheer inaction, the stultifying soliloquy "Soul, take thine ease," may come the summoning decree: "Thou fool, this night thy soul shall be required of thee." Read Luke 12:16-21. When will men awaken to the imperative yet persuasive summons to repentance? Are not the awful vicissitudes of the days of war and death sufficient to arouse us to some realization of the solemnities of eternity? As a nation we have valiantly waged war for the vindication of the rights, privileges, and liberties of men. As individuals we are summoned by the call of God to resist iniquity, and to make peace and reconciliation with Him through obedience to the laws and ordinances of the Gospel. Only through active, vital faith in the Lord Jesus Christ, effective repentance of wrong-doing, baptism by immersion for the remission of sins, and the bestowal of the gift of the Holy Ghost or the higher baptism of the Spirit, can salvation be attained in the Kingdom of God, for so the Holy Scriptures aver. The pleading call of the ancient prophet is yet in force. Hear ye, and heed: "Now I say unto you, that ye must repent, and be born again: for the Spirit saith, If ye are not born again, ye cannot inherit the kingdom of heaven; therefore come and be baptized unto repentance, that ye may be washed from your sins, that ye may have faith on the Lamb of God, who taketh away the sins of the world, who is mighty to save and to cleanse from all unrighteousness." (Book of Mormon, Alma 7:14.) -- 95 -- REMEMBER THE SABBATH DAY A Law unto Man from the Beginning THE Church of Jesus Christ of Latter-day Saints accepts Sunday as the Christian Sabbath and proclaims the sanctity of the day. We admit without argument that under the Mosaic Law the seventh day of the week, Saturday, was designated and observed as the Holy Day, and that the change from Saturday to Sunday was a feature of the apostolic administration following the personal ministry of Jesus Christ. Greater to us than the question of this day or that in the week, is the actuality of the weekly Sabbath, to be observed as a day of special and particular devotion to the service of the Lord. The Sabbath was prefigured if not definitely specified in the record of the creation, wherein we read, following the account of the six days or periods of creative effort: "And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made." (Gen. 2:3.) In the early stages of the Exodus the Israelites were commanded to lay in a double portion of manna on the sixth day, for the seventh was consecrated as a day of holy rest; and this was signalized by the Lord's withholding manna on the Sabbath day. See Exo. 16:23-30. There is no proof that Sabbath observance by Israel at this early date was an innovation; and it may be reasonably regarded as a recognition of an established order by reenactment in the new dispensation. Later, when the decalog was codified and promulgated on Sinai, the Sabbath law was made particularly explicit, and the Lord's rest was cited as its foundation: "Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it." (Exo. 20:8-11.) The keeping of the Sabbath as a day of surcease from toil and of particular devotion came to be a national characteristic of the Israelites, whereby they were distinguished from pagan nations; and rightly so, for the observance of the Holy Day was specified as a distinctive sign of the covenant between Jehovah and His people. See Exo. 31:13. In the course of Israelitish history successive prophets admonished and rebuked the people for neglect or profanation of the Sabbath. Nehemiah ascribed the affliction of the nation to the forfeiture of Divine protection through Sabbath violation (see Neh. 13:15-22); and by the mouth of Ezekiel the Lord reaffirmed the significance of the Sabbath as a mark of His covenant with Israel, and sternly upbraided those who observed not the day. (See Ezek. 20:12-24.) To the detached branch of Israel, which, as the Book of Mormon avers, was transplanted to American soil, Sabbath observance was no less an imperative requirement. See Jarom 1:5; Mosiah 13:16-19; 18:23. Long before the birth of Christ the original purpose of the Sabbath and the spirit of its service had come to be largely lost sight of among the Jews; and rabbinical rules had introduced numerous technicalities, which made of the day one of discomfort and severity. This condition was strongly denounced by our Lord in reply to the many criticisms heaped upon Him because of the healings and other good works wrought by Him on the Sabbath. "The sabbath was made for man, and not man for the sabbath," said He, and then continued with the profound affirmation: "The Son of man is Lord also of the sabbath." (Mark 2:27, 28.) Christ came not to destroy the Law of Moses but to fulfil it; and through Him the law was superseded by the Gospel. The Savior rose from the tomb on the first day of the week; and that particular Sunday, as also the next, was rendered forever memorable by the bodily visitation of the resurrected Lord to the assembled Apostles and others. To the believers in the crucified and risen Savior Sunday became the Lord's Day (Rev. 1:10), and in time took the place of Saturday as the weekly Sabbath in the Christian churches. The Church of Jesus Christ teaches that Sunday is the acceptable day for Sabbath observance, on the authority of direct revelation specifying the Lord's Day as such. In this, a new dispensation, and verily the last--the Dispensation of the Fulness of Times--the law of the Sabbath has been reaffirmed unto the Church. It is to be noted that the revelation, part of which follows, was given to the Church on a Sunday (August 7th, 1831.) "And that thou mayest more fully keep thyself unspotted from the world, thou shalt go to the house of prayer and offer up thy sacraments upon my holy day. For verily this is a day appointed unto you to rest from your labors, and to pay thy devotions unto the Most High. Nevertheless thy vows shall be offered up in righteousness on all days and at all times. But remember that on this the Lord's day, thou shalt offer thine oblations and thy sacraments unto the Most High, confessing thy sins unto thy brethren, and before the Lord. And on this day thou shalt do none other thing, only let thy food be prepared with singleness of heart that thy fasting may be perfect, or, in other words, that thy joy may be full." (D&C 59:9-13.) We believe that a weekly day of rest is no less truly a necessity for the physical well-being of man than for his spiritual growth; but, primarily and essentially, we regard the Sabbath as divinely established, and its observance a commandment of Him who was and is and ever shall be, Lord of the Sabbath. -- 96 -- THE FOOLISHNESS OF GOD And the Wisdom of Men "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. . . . Because the foolishness of God is wiser than men; and the weakness of God is stronger than men." (Cor. 1:18, 25.) So spake Paul in olden days, and he knew whereof he spake. Rich in the learning of Jews and Greeks, ripe in scholarship and experience, he possessed breadth of foresight and depth of insight far exceeding the average capacity of men; and to these superior qualifications of mind must be added the transcendent spiritual endowments of the apostle, the prophet, the seer, the revelator. His abnegation and humility are no less striking than the incontestable sincerity and genuineness of his avowals. Inspired philosopher as he was, he discriminated with keen perception and clear vision between knowledge and wisdom, and with masterly skill contrasted the fallible teachings of men with the unshakable averments of prophecy. The Greeks of Paul's time prided themselves on their learning, philosophy, and science, much of which last was "falsely so called." By such the preaching of the cross, the teachings of the Gospel, the precepts of eternal life were accounted but vain babblings. Those pagan Greeks were mindtrained but spirit-dwarfed. And that type of misshapen monstrosity is not yet extinct. The brutal protagonists of autocratic tyranny, whose barbarous kultur impels to crimes innumerable and atrocities indescribable, profess to regard the might of righteousness as but maudlin sentiment and puerile weakness. Boastful of material achievements and the temporary success of their diabolical system of selfishness and arrogance, they blaspheme the name and power of the living God, whose will it is that every soul be free. The Gospel of Jesus Christ is the embodiment of the Divine will and purpose. That Gospel enjoins obedience to righteous law as the guaranty of individual liberty. It endures as the unchanging expression of eternal wisdom, though by carnally-minded sinners ridiculed as foolishness. As early as 1833, in a revelation through the prophet Joseph Smith, the Lord declared that both strong drinks and hot drinks were injurious to the body. In that period the use of alcoholic beverages was common, and the consumption of hot drinks, particularly as tea and coffee, was well nigh universal. Promulgation of the Divine warning against these harmful customs was treated as a fad born of fanaticism. Inexorable fact has compelled acknowledgment of the Word of Wisdom (see D&C, Sec. 89) as the pronouncement of Nature's God. Prohibition of the use of intoxicants has become a question of supreme international importance. The efficiency of armies and navies is seen to be gravely conditioned thereby. Some of the world's most eminent surgeons aver that the habitual use of hot drinks is one of the most effective causes of gastric ulcer and cancer, which are classed among the deadliest of maladies. The same revelation voices a direct inhibition against the use of tobacco by man, and this avowal, now branded as extreme and uncalled for, is destined yet to become the basis of secular enactment. The immoderate use of flesh foods was specified by Divine utterance as harmful. The exigencies of war enforced restriction of meat eating, and the nation was bettered thereby. Unchastity, the dominant vice of the ages, has been tolerated as an irrepressible feature of the social system, and this notwithstanding the warning fiat of Jehovah against marital infidelity and sexual sin in all its hideous phases. The imperative demand for efficiency in this crucial age of stress and struggle has literally forced a measured though lamentably inadequate acceptance of the Divine requirement, for the statistical data of incapacity due to so-called social diseases are so astounding and show a condition so frightful as to make plain that the very foundations of civilization are jeopardized. Men have been prone to turn deaf ears to the voice of God, delivered through the prophets always in season to avert threatening calamities; and have rested in the lethal contentment of self-confident ability to deal in their own way with the problems of life. How surpassingly wiser would it be, as shown in the light of our dearly-bought experience, to acknowledge the wisdom of God's beneficence, and profit thereby. Prophecy is direct and sure, science laggard and tentative. One is the advance message from God, the other man's belated and ofttimes distorted version of the truth. Mormonism proclaims the Gospel of Christ as the panacea for the ills of men and nations. Its proclamation to the world is the assurance of peace on earth and good will among men, through obedience to the laws and ordinances of the Gospel. The veriest moiety of the wisdom of God transcends the accumulated knowledge of men in its entirety. The Church of Jesus Christ of Latter-day Saints is calling aloud to every nation, kindred, tongue and people: Have faith in God. Deal justly with one another. Make amends for past wrongs before opportunity is forfeited. Strive to enter in at the gate to the Kingdom of God while yet you may, for verily the time is short, and the coming of the Lord is near. Repent and be baptized, every one of you, and ye shall receive the gift of the Holy Ghost, by which ye shall be guided in the paths of truth and inherit salvation at the great and terrible day of the Lord which is nigh, even at your doors. -- 97 -- FREEDOM THROUGH OBEDIENCE Release from Autocracy of Sin "COME unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." (Matt. 11:28-30.) A blessed invitation indeed! Seemingly faint at heart over the unbelief of the people, our Lord had sought strength in prayer. With the soulful eloquence characteristic of the anguish-laden communion which at recurrent periods He had with the Father, the Savior voiced His reverent gratitude that God had imparted a testimony of the truth to the humble and lowly whom He likened unto trusting babes, rather than unto men proud in their learning and arrogant in self-assumption. Then turning to the common people, the multitude who had just witnessed His miracles and listened to His lofty yet simple precepts, He urged anew their acceptance of Him and His Gospel in one of the grandest outpourings of spiritual emotion recorded for man to read. His summoning yet pleading call was addressed to priestridden and Rome-governed Jews. Many of them yearned for release from thraldom, but the national spirit had been so broken that most of them had become inured to vassalage and tolerant of bondage. The priestly hierarchy was boastful of its status, and strove effectively to deceive the people into the belief that they were free while sweating under the burdens of unrighteous exaction. What had Christ to offer in mitigation of their grievous state? Certainly not the emancipation for which false rabbinical precept had led them to look--the reestablishment of the throne of David as an earthly kingdom, destined to subjugate all other nations by force of arms and make supreme the scepter of rehabilitated Israel. Christ's kingdom was not, is not, nor ever shall be a merely secular or political dominion. His throne and crown are not of earthly make. The people of Israel had brought themselves into bondage. Their vanished glory and fallen status had been foretold as an alternative fate, which would fall upon them if they departed from the covenant and proved recreant to the God of their fathers. But more burdensome than Roman mastership was the literal serfdom of priestly misrule. Rome was tolerant and conciliatory, while those who for the time sat in Moses' seat gloried in the shackles they had riveted upon the people through a blasphemous misapplication of the Law. To the overladen and weary Jews came the offer of rest and peace. The Lord pleadingly invited them from drudgery to pleasant service, from the well-nigh unbearable burdens of ecclesiastical exaction and traditional formalism to the liberty of true worship, from slavery to freedom. But they would not. The Gospel He offered was and is the embodiment of liberty, untainted by selfish license. True, it entailed obedience and submission; but even if such could be likened unto a yoke, what was its burden in comparison with the incubus under which they groaned? The offer, the call, the invitation is in full force and effect today. Transgression of the law is primarily or indirectly the cause of all suffering. Obedience to righteous law is the price of liberty. In such obedience lies happiness. By a government of the people, administered in equity, every man is under wholesome restriction in compliance with which he finds privilege and protection. Irresponsibility is directly opposed to enduring freedom. But what are the restraints of democracy in contrast with enslavement under autocratic rule? How easy the yoke, how light the burden, and how glorious the blessings of righteous government! The Gospel of Jesus Christ is the expression of the eternal truth that shall make men free. It prescribes obedience, compliance, voluntary submission as the conditions of enfranchisement in the kingdom of God. In its conflict with sin the Gospel neither slays nor makes men prisoners. Its weapons are persuasion, invitation, and awakening summons. Its antagonists suffer self-inflicted punishment, bring upon themselves imprisonment within the bars of lost opportunity, and formulate their own sentence of eventual banishment as alien enemies of the truth. Liberty through obedience was the theme of Benjamin, the ancient prophet and king who thus addressed his penitent people, respecting their acknowledgment of Christ as the Author of salvation: "And under this head, ye are made free, and there is no other head whereby ye can be made free. There is no other name given whereby salvation cometh; therefore, I would that ye should take upon you the name of Christ, all you that have entered into the covenant with God, that ye should be obedient unto the end of your lives." (Book of Mormon, Mosiah 5:8.) And unto the repentant and obedient of the present day the Lord has spoken through the prophet Joseph Smith: "Abide ye in the liberty wherewith ye are made free; entangle not yourselves in sin, but let your hands be clean, until the Lord come." (D&C 88:86.) The Lord has spoken, saying to all men and nations: Come unto me in faith, doubting not; repent of your sins; be baptized for the remission thereof; and ye shall receive the Holy Ghost and He shall guide you in the truth that shall make you free. -- 98 -- HE WENT AND WASHED And Came Seeing THE ninth chapter of John contains an absorbingly graphic account of a man who had been born blind, yet who was made to see through the ministrations of the Lord Jesus Christ. As in every other miracle wrought by the Savior, the outward or visible procedure in this case was strikingly simple. Jesus anointed the sightless eyes with clay, and said unto the man: "Go, wash in the pool of Siloam." The sequel is thus tersely recorded: "He went his way therefore, and washed, and came seeing." The man had been a mendicant, a blind beggar, and as such was a familiar character in his neighborhood. Word of the miracle spread and a great stir arose among both the common folk and the learned Pharisees. The day of the healing was the Sabbath, and the hypercritical Pharisees laid stress on this point as proof that He who had given sight to the blind man was obviously a sinner, for He had healed on the Holy Day, whereon all manner of work was forbidden. With the assurance characteristic of a sincere mind that knows whereof it speaks, and with incisive directness, the happy recipient of our Lord's bounty replied: "Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see." Then the inquisitors questioned the man anew as to the precise means by which his eyes had been opened; but he refused to repeat what they had already treated with derision, and ironically inquired if they were about to join the disciples of the Healer. This served but to increase their anger. They boasted of being disciples of Moses, but as for Christ, whom they referred to as "this fellow," they furiously declared that they knew not whence He came. They were enraged that an illiterate beggar should answer so boldly in their scholarly presence; but the man was more than a match for them all. His rejoinder was maddening because it flouted their vaunted wisdom, and, withal, was unanswerable. "Why, herein is a marvellous thing," said he, "that ye know not from whence he is, and yet he hath opened mine eyes. Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing." Unable to cope in argument or demonstration with the erstwhile sightless beggar, those blinded Pharisees could at least exercise their official authority, however unjustly, by excommunicating him from the congregation of the synagog, and this they promptly and wickedly did. The case in all its bearings is typical of current conditions, as indeed it has been of men in all ages. Physical blindness is a grievous affliction, and relief therefrom correspondingly gladsome. But it is of the body only, and though permitted to endure till death, it shall end. For that deeper darkness--blindness of mind and heart--the grave is no curative. As between the sightless beggar and the sin-proud Pharisees, the latter were by far the blinder. He reverently rejoiced in the gift of sight, for he knew that he had been blind and that afterward he saw; they boasted of their vision, though living in darkness, and refused enlightement. "Wo unto the blind that will not see; for they shall perish." (Book of Mormon, 2 Nephi 9:32.) The requirements of the Gospel of Jesus Christ are the same today as in "the meridian of time" when the Master taught among men in Person. Likewise are there now many blind eyes, some of which are opened through the enlightenment of obedience, while others grow more and more darkened by the spreading cataract of false teaching, skepticism, and wilful sin. Away with the benighting Pharisaism that sets the precepts of men above the revealed word of God! For spiritual blindness so induced, the Divine Healer offers sure relief. Oh, sightless man, anoint thine eyes with the balm of compliance with the laws and ordinances of the Gospel as enunciated by the Redeemer of men. Do but desire the light with repentant heart and with the deep full earnestness of a living faith, and then, in the waters of baptism be washed, and ye shall come, seeing. Of deep import are these words of the Lord given unto an ancient Hebrew seer: "And the mists of darkness are the temptations of the devil, which blindeth the eyes, and hardeneth the hearts of the children of men, and leadeth them away into broad roads, that they perish, and are lost." (Book of Mormon, 1 Nephi 12:17.) Man is not the author of the plan of salvation; and blind indeed are they who suppose that precepts, theories or systems originated or contrived by man can substitute or supersede the means divinely appointed for the redemption of mankind. To the groping, sightless soul is offered the unction of faith and the ability to repent; and in the Siloam of baptism shall be received the enlightenment that guides the soul, once blind, now seeing, along the path leading to eternal life. -- 99 -- THE ROD OF IRON A Dependable Support UNTO Lehi, a prophet of Jerusalem, who by Divine command had gone with his family from the city into the wilderness, came the word of the Lord in vision. The man stood by a tree, the fruit of which he found to be sweet, and "desirable to make one happy"; for, as he ate of it his soul was filled with peace and joy unspeakable. Near the tree, separating it from a spacious plain wherein great concourses of people had gathered, flowed a turbulent river of muddy, filthy water. The head of the stream was visible in the distance, and from this to the tree, alongside the river's treacherous bank, ran a narrow path, paralleling which was a rod of iron, firmly secured, and so placed that one could hold to it while treading the pathway. Numerous people were observed moving toward the head of the stream, striving to lay hold on the iron rod, but dense mists of darkness arose, and enshrouded them, so that many became bewildered, and, abandoning their purpose of reaching the tree, were lost in the murky depths of the river. Of the more faithful and determined, he saw and testified: "And it came to pass that I beheld others pressing forward, and they came forth and caught hold of the end of the rod of iron; and they did press forward through the mist of darkness, clinging to the rod of iron, even until they did come forth and partake of the fruit of the tree." (Book of Mormon, 1 Nephi 8:24; read chaps. 8 and 15). An explication of the vision was given through inspiration. The tree shown to the prophet was the tree of life, and its fruit the salvation of the soul. Of the rod of iron it is written: "That it was the word of God; and whoso would hearken unto the word of God, and would hold fast unto it, they would never perish; neither could the temptations and the fiery darts of the adversary overpower them unto blindness, to lead them away to destruction." (1 Nephi 15:24). The river of foul waters typified the great gulf separating "the wicked from the tree of life, and also from the saints of God", and the state of loss and condemnation, which shall be the inevitable fate of the wilfully and unregenerate wicked. The present is an age of whirl and swirl, in which many reach out confusedly and despairingly for support, buffeted by the waves of theologic dogma, swept hither and thither by the creeds and precepts of men, blown about by the winds of conflicting doctrines, bewildered by the mists of darkness, which are "the temptations of the devil, which blindeth the eyes and hardeneth the hearts of the children of men." (12:17). The rod of iron is the Word of God unto man, the same yesterday, today, and forever. Faith in God, and in His Son Jesus Christ as the Redeemer and Savior of men, and contrite repentance of sin mark the beginning of the narrow path. We must hold fast to the rod, for the mists of darkness are dense and confusing; and it is easy to let go, to slip and slide and fall. But with firm hand on the rod, stedfast feet on the path, we are led into the clear and purifying waters of baptism, without whose invigorating ablution we are unable to progress. Cleansed and strengthened we press on, even though the mists thicken; and by the enlightening baptism of the Spirit, which is administered by the authorized laying on of hands, we reach the tree, entitled to live thereafter gladdened and made strong by its sweet and nourishing bounty. The rod of iron is still in place, fast, secure, a dependable support for every soul who strives with full purpose of heart to reach the tree of life. Clinging thereto we make sure progress, though the filthy waters beat hard by the narrow path. Let go, and we slip, then slide, and if we fail through strenuous effort and the aid of an outstretched helping hand to regain our grasp, we are swept away, carried by the torrent of confusion and uncertainty, perhaps into the engulfing Charybdis of fatalism or the dread Scylla of atheistical despair. Mark you, that rod is unbendable, unbreakable, immovable. The pathway endures, is never in need of repairs by addition, new construction, or reinforcement. These are no product of man's skill. It is sadly true, however, that men have essayed to make roads, the while proclaiming that their broad highways lead to the tree of life. But never has one such thoroughfare been constructed to the promised destination; nor can it be. For a time these manmade roads are alluring in their macadamized smoothness, but they crumble and are worn into pitfalls, unsightly and dangerous. "Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." (Matt. 7:13, 14). -- 100 -- LIAR AND MURDERER From the Beginning THE Scriptures are equally definite in affirming the existence of both individual Gods and devils. Of the former we recognize three, the Holy Trinity, comprising God the Eternal Father, God the Son who is our Lord and Savior Jesus Christ, and God the Holy Ghost, these three individual Personages constituting the presiding council having supreme power and authority throughout the universe, and collectively known as the Godhead. The devils are many, and their chieftain is Satan, who though unembodied is as truly an individual being as is any one of us. He is the personage who in the primeval world bore the exalted title of Lucifer, a son of the morning, and who with his rebellious horde was cast out, prior to the peopling of the earth. (See Rev. 12:7-9; also D&C 29:36-38, and 76:25-27; and Isa. 14:12-15). On the best authority, that of the Lord Jesus Christ, we learn something of the character of this fallen son of the morning, the antagonist of righteousness, and the enemy of God and man. In denouncing the false beliefs and evil practises of certain unregenerate Jews, Christ spoke in these definite and forceful terms: "Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell you the truth, ye believe me not." (John 8:44-45). A liar and a murderer from the beginning! He it was who beguiled the mother of the race, and that by the most dangerous of all falsehoods, the half-truth, in the use of which he is a past master. He it was who taught the awful secret of murder to the fratricide, Cain, baiting the hook of infamous temptation with the lie, that, by slaying his brother, Cain would come into possession of Abel's flocks, and have much gain beside. (See Pearl of Great Price, pp. 22 and 23). He it was who deceived Israel, by inducing them to revolt against the theo-democracy under which they had prospered, and to clamor for a king. Under kingly rule the nation was brought into vassalage and obscurity. Primordially he and his angels were "cast out into the earth", and here they have since been, going up and down in the world, seeking whom they may deceive. He is the author of sophistry and degrading skepticism, and of the whole foul mass of the philosophy and science "falsely so called", by which mankind are led to doubt the word of God, to becloud the Scriptures with vain imaginings and private interpretations, and to narcotize the mind with the poison of human invention as a substitute for revealed truth. He is an adept at compounding mixtures of truth and falsehood, with just enough of the one to inspire a dangerous confidence, and of the other a toxic portion. Beware of his prescriptions, his tonics and medicaments. Remember that water may be crystal clear, and yet hold in solution the deadliest of poisons. He it is who has deceived peoples, tribes, and races, into servile submission to self-constituted rulers, and made of the masses slaves of autocrats, rather than to assert and maintain their rights as free men, whatever the effort and sacrifice be. He it is who seeks to lead men captive at his will, to destroy their power of agency and choice, to dupe them into bartering their birthright of freedom for the nauseating pottage of present expediency. He it is who has cajoled men into the unscriptural conception that there are ways, many and variable, by which salvation is attainable, other than the one and only way provided by the Savior of souls. He is the arch-deceiver, the master sophist, the prime dissembler, the prince of hypocrites. Concerning the devil's plan of subverting the rights of man, and of those who support it, Moroni, the last of the Nephite prophets, wrote: "Whoso buildeth it up, seeketh to overthrow the freedom of all lands, nations, and countries; and it bringeth to pass the destruction of all people, for it is built up by the devil, who is the father of all lies; even that same liar who beguiled our first parents; yea, even that same liar who hath caused man to commit murder from the beginning; who hath hardened the hearts of men, that they have murdered the prophets, and stoned them, and cast them out from the beginning." (Book of Mormon, Ether 8:25). Though great be Satan's power, deliverance therefrom is provided through compliance with the Gospel of Jesus Christ, at whose advent, now near at hand, the promised millennium of peace shall be inaugurated, a blessed feature of which is that the devil shall be rendered impotent to further subjugate the souls of men, and "that he should deceive the nations no more, till the thousand years should be fulfilled." (Rev. 20:3). -- 101 -- ON THE DEVIL'S GROUND Prisoners to Satan IN the decisive issues of war there are victors and vanquished; the casualties comprise killed, wounded, and prisoners. Generally, capture by the enemy is the form of individual calamity most dreaded by the gallant soldier who knows he is fighting for the right, and particularly so if the foe be ruthless or treacherous. In the battle of life as a whole, analogous conditions and categories obtain. The slain may have fallen in honor; for the disabled there is hope of recovery; but the fate of the captured is one of apprehension or dread certainty, ofttimes of horror. When one is taken prisoner as the result of venturesome curiosity, reckless exposure, or disobedience to orders, he must bear the blame as well as the suffering consequent on capture. Many are prisoners because thoughtlessly, wilfully, or defiantly, they have trespassed upon the devil's ground, without warrant of duty or justifiable excuse. The soldier's part is to keep within the lines until ordered forward in attack to dislodge the foe. Hosts of capable souls have heedlessly put themselves into the enemy's power by yielding to the treacherous invitation to fraternize with sin. Such a one is made welcome in the camp of the foe, and, at first a visitor, he sooner or later awakens to the fact that he is a prisoner, and withal a deserter from the ranks of patriotism and honor. The young man, rich in hope and promise, sets out to see the world for himself--just to see, that's all, he says--and is overpowered in the grog-shop trench or the wanton's den--a prisoner in the power of a merciless and exulting foe. Solemn as the sound of doom, piercing as the blast of angel's trump, is the Lord's affirmation: "Whosoever committeth sin is the servant of sin." (John 8:34.) Who can find so much as excuse to think of himself as a freeman when he knows he is a slave--to base passion, to dishonorable desire, to hypocrisy and crime? The prisoner's fate is as commonly the result of negative sin--of neglect, indolence, failure to do--as it is the consequence of ill-directed activity and positive transgression. Refusal to comply with the prescribed laws and ordinances of the Gospel of Jesus Christ is to permit or invite capture by the arch-enemy of souls. Obedience is the test of allegiance, and he whom we obey, the leader we elect to follow, is the master who directs our destiny, whether in the liberty of righteousness or the serfdom of sin. "Know ye not," wrote Paul of old to the proud Romans, "that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" (Rom 6:16.) The certainty of capture by the enemy through passive irresolution or aggressive violation of Divine law, together with the actuality of the captive state was set forth by a Hebrew prophet on the Western Hemisphere centuries before the birth of Christ, as follows: "For the kingdom of the devil must shake, and they which belong to it must needs be stirred up unto repentance, or the devil will grasp them with his everlasting chains, and they be stirred up to anger and perish. "For behold, at that day [this latter, modern, present day] shall he rage in the hearts of the children of men, and stir them up to anger against that which is good. "And others will he pacify, and lull them away into carnal security, that they will say, All is well in Zion; yea, Zion prospereth, all is well; and thus the devil cheateth their souls, and leadeth them away carefully down to hell. "And behold, others he flattereth away, and telleth them there is no hell; and he saith unto them, I am no devil, for there is none; and thus he whispereth in their ears until he grasps them with his awful chains, from whence there is no deliverance. "Yea, they are grasped with death, and hell; and death, and hell, and the devil, and all that have been seized therewith, must stand before the throne of God, and be judged according to their works, from whence they must go into the place prepared for them, even a lake of fire and brimstone, which is endless torment." (Book of Mormon, 2 Nephi 28:19-23.) It is evident from the foregoing and from the following, that captivity to the devil shall extend into the eternities as the state of those who have failed to establish their status as citizens in the Kingdom of freedom: "For behold, if ye have procrastinated the day of your repentance, even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you; and this is the final state of the wicked." (Alma 34:35.) -- 102 -- WHAT DOTH IT PROFIT A MAN? Worldly Gain--Eternal Loss "FOR what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" (Mark 8:36-37). These are questions put by the Teacher of teachers. They are related; we may consider them as one. Simple, like unto all the Master's teachings--for high precept and profound philosophy are embodied in the interrogatory--the question is searching, peremptory, challenging. Who that hears or reads can brush it aside? Compelling in its incisive brevity, it is of haunting directness. Once considered, even cursorily, it will not down; once admitted to the inner consciousness, it will not out. The baubles of earth are set over against the priceless jewels of heaven; the fleeting things of mortality are put in contrast with the enduring verities of eternity. Granted that this is a material world, and that experience in material affairs is a pervading and indispensable element in the curriculum of life's school, it is no less truly a fact that earth-life is neither the beginning nor the end of individual existence and progression. Material belongings, relative wealth or poverty, physical environment--the things on which we are prone to set our hearts and anchor our aspirations, the things for which we sweat and strive, ofttimes at the sacrifice of happiness and to the forfeiture of real success--these after all are but externals, the worth of which in the reckoning to come shall be counted in terms of the use we have made of them. Is the plow more than the field to be furrowed, or the sickle than the ripened grain? Can gold stay the hunger pangs better than the nourishing food that the money may buy? The context with which occurs the crucial interrogation quoted above points the question sharply: "Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's; the same shall save it." The cross to be taken up may be heavy, perhaps to be dragged because too burdensome to be borne. We are apt to assume that self-denial is the sole material of our cross; but this is true only as we regard self-denial in its broadest sense, comprising both positive and negative aspects. One man's cross may consist mostly in refraining from doings to which he is inclined, another's in doing what he would fain escape. One's besetting sin is evil indulgence; his neighbor's a lazy inattention to the activities required by the Gospel of Jesus Christ, coupled perchance with puritanical rigor in other observances. But the great question, striking home to every thoughtful soul, is that of the Master--"For what is a man profited, if he shall gain the whole world and lose his own soul?" (Matt. 16:26). It is possible then for a man to lose his own soul. To deny is to reject the Lord's own doctrine. The safeguard against such incalculable loss is specifically indicated--to follow the Savior; and this can mean only keeping His commandments, whatever the temporary suffering or worldly sacrifice may be. The occasion of Christ's question with its accompanying brief but forceful discourse was this: He had reiterated to the disciples, with greater directness than ever before, the facts of His approaching death and the ignominy that would be forced upon Him. Peter, impetuous and impulsive as ever, exclaimed "Be it far from thee Lord: this shall not be unto thee." In that remark, though well-intended and bold, lay the suggestion that Jesus should avert the impending tragedy to Himself, and save His own life. The Lord's reply to Peter was a rebuke of the severest kind. Then followed the avowal that one who saves his life at the cost of righteous duty shall lose it, and the comforting assurance that he who is ready to sacrifice his life in the Master's service shall find it. If this be true with life as the stake, how more so shall it be with wealth, station, worldly power, or pet but false theory and doctrine, as the thing to be gained or lost? Consider the words of Jacob the Nephite: "O the vainness, and the frailties, and the foolishness of men! When they are learned they think they are wise, and they hearken not unto the counsel of God for they set it aside, supposing they know of themselves--wherefore, their wisdom is foolishness and it profiteth them not. . .. Behold, the way for man is narrow but it lieth in a straight course before him; and the keeper of the gate is the Holy One of Israel; and He employeth no servant there; and there is none other way, save it be by the gate, for He cannot be deceived; for the Lord God is His name. And whoso knocketh, to him will He open; and the wise, and the learned, and they that are rich, who are puffed up because of their learning, and their wisdom, and their riches; yea, they are they, whom He despiseth; and save they shall cast these things away, and consider themselves fools before God, and come down in the depths of humility, he will not open unto them." (Book of Mormon, 2 Nephi 9). -- 103 -- THE GARDEN OF GOD And the Weeds of Human Culture "BUT He answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up." (Matt. 15:13.) This significant and comprehensive avowal by the Lord Jesus Christ while in the flesh was spoken by way of rejoinder to a report from certain disciples that the Pharisees were offended at His doctrine. Some of the learned scribes and punctilious Pharisees had voiced the criticism that our Lord's disciples were in transgression because they ignored the tradition respecting the ceremonial washing of hands. The Master's rebuke was incisive and severe. He demanded of the casuistical complainers: "Why do ye also transgress the commandment of God by your tradition?" And He cited the glaring instance of the then current violation of the Divine command respecting the honor due to parents from their children, as occasioned by the hierarchic vagary of the Corban practise, by which undutiful children were enabled to escape their filial obligations. Then, calling to the multitude He loudly proclaimed, in denunciation of the unlawful exaction of arbitrary rule: "Hear and understand: Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man." Who that heard could fail to note the clear differentiation between man-made rules and Divine law, between human tradition and the commandments of God? Then followed the sweeping declaration cited above. What were the plants of Pharisaical tradition but noxious tares, doomed to be rooted up and burned? Only the wheat of Divine planting shall be gathered into the garner of the Lord. But, as so impressively taught in parable, the wholesome grain and the poisonous tares are allowed to grow together for a season, lest perchance the premature extirpation of the weeds imperil the wheat. Nations and kingdoms rise and fall, sometimes by God's immediate direction and through the instrumentality of men foreordained to the occasion, sometimes by Divine permission or allowance incident to the exercise of individual or national agency. I cannot believe that God ever planted the noisome fungus of tyranny or kingly despotism. Nevertheless it has been permitted to flourish rankly in the soil of ignorance and false tradition; and its spores have been surreptitiously scattered even in the fields of fair freedom's flowers. With God as with man there is a time of seeding and a time of harvest. Only now has the world been even measurably prepared for government based on the consent of the people, for the kind of government that shall yet be established in other lands as it has been already developed in America. Fifty, twenty, aye, even ten years ago, to have attempted forcibly to uproot the weeds of autocracy would have endangered the precious wheat of real democracy. There is a dominant element of timeliness in all the works of God. Verily He doeth all things well, and in propitious season. Have you never read that in the last days all things shall be in commotion? We live in the predicted time of shaking, when every unstable structure shall totter, and only such as are established upon an eternal foundation shall stand. The writer of the Epistle to the Hebrews so understood, as witness his admonitory precept: "See that ye refuse not him that speaketh." The reference is to Christ. "For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain." (Heb. 12:25-27.) The things of God are not to be shaken even by the boom of man's heaviest artillery; they shall abide in spite of bomb and shell. But the works of human craft shall be shattered. Not only so as to material structures, but likewise man's sophistries, erroneous theories, conjectures, philosophy, and such science as is falsely so called. Institutions of human origin may persist long years, but shall surely come to an end. In and after the resurrection they shall have neither place nor name. Institutions established by the authority of heaven alone can endure. To administer in the ordinances of God requires an authority distinctively different from any that man can originate or arrogate to himself. Let Caesar regulate the things of Caesar, if you will, but let not Caesar essay to administer the things of God. The Gospel of Jesus Christ is eternal, it shall never be destroyed nor shaken. The laws of God are immutable and compliance therewith, in mode as well as in spirit, is indispensable to salvation. Thus hath the Lord decreed: "Behold! mine house is a house of order, saith the Lord God, and not a house of confusion. Will I accept of an offering, saith the Lord, that is not made in my name! Or, will I receive at your hands that which I have not appointed! And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was! I am the Lord thy God, and I give unto you this commandment, that no man shall come unto the Father but by me, or by my word, which is my law, saith the Lord. And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God. For whatsoever things remain are by me; and whatsoever things are not by me shall be shaken and destroyed." (D&C 132.) -- 104 -- THE LAST DISPENSATION Today is the Sum of all the Yesterdays THE student of history recognizes distinct epochs, periods and ages in the chronicles of events, and classifies his subject-matter accordingly. Single facts and isolated occurrences may be of immediate importance; but when studied in relation to one another they take on a vastly augmented significance. This is equally true with respect to both secular and sacred history. In the latter field, which comprises the record of God's direct dealings with man and the unfolding of the Divine purpose as attested by prophecy and its fulfilment, the existence of progressive plan and orderly design is strikingly apparent. Holy Writ affirms a succession of dispensations, each characterized by distinctive features of Divine authority and commission revealed to man. Illustrative of these dispensations are the Adamic, the Noachian, the Abrahamic, and the Mosaic. In due course came the Meridian dispensation, glorified by the personal ministry of our Lord, the Christ; and this was immediately succeeded by the Apostolic dispensation. Both Christ and the Apostles foretold a great falling away, a general apostasy, a long era of spiritual darkness, which was to be succeeded by a new dispensation distinguished by the restoration of the Gospel and the establishment of the Church of Christ on earth for the last time. The Scriptures affirm that the new dispensation is to comprise all the authority, powers, and gifts of earlier dispensations, and is therefore distinctively a time of restitution, reorganization, and restoration. It is appropriately named the Last Dispensation, and the Dispensation of the Fulness of Times. The comprehensiveness of this period of restoration was forcefully expressed by Paul: "That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth." (Eph. 1:10.) Peter, addressing the penitent Jews, who were pricked to the heart because of their guilty consciousness of having consented to the Lord's death, held out to them hope of forgiveness in a time then far future, the time of restitution of which the prophets had spoken. Ponder his profound admonition and assuring promise: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." (Acts 3:19-21.) The Dispensation of the Fulness of Times has been inaugurated. The Gospel of Jesus Christ is again preached upon earth, and the Holy Priesthood is made operative by direct bestowal from the heavens, for the administration of the ordinances without which no man can enter the Kingdom of God. In the year 1820, God the Eternal Father, and His Son Jesus Christ manifested Themselves as bodily Personages to Joseph Smith; and from the mouth of the resurrected and glorified Savior the youthful prophet received the glad tidings that the predicted time of restoration had arrived. Thus was ushered in the Last Dispensation. The darkness incident to the long night of apostasy was dispelled; the glory of the heavens once more illumined the world; the silence of centuries was broken; the voice of God was heard again by man. Visitations of other heavenly personages followed. John the Baptist, who held the keys of the Lessor or Aaronic Priesthood, appeared as a resurrected being and conferred upon Joseph Smith authority to minister in the ordinance of baptism for the remission of sins. Peter, James and John ordained him to the Higher or Melchizedek Priesthood, including the Holy Apostleship; Moses brought to earth the commission of gathering scattered Israel; Elijah transmitted the appointment of vicarious service in behalf of the dead. (See Mal. 4:5, 6.) The great consummation shall be realized in the return of Christ to earth, in power and glory, to rule and reign, as the holy prophets have foretold. The Church of Jesus Christ of Latter-day Saints appeals to the world to heed the fast ripening signs of the Lord's coming, to repent and be baptized, by which means alone is salvation through Christ attainable. Heed ye the merciful warning of the Lord, our Savior: "Wherefore, be faithful, praying always, having your lamps trimmed and burning, and oil with you, that you may be ready at the coming of the Bridegroom: For behold, verily, verily, I say unto you, that I come quickly. Even so. Amen." (D&C 33:17-18.) 
52459	----	provided by the Internet Archive SAINT ABE AND HIS SEVEN WIVES _A Tale of Salt Lake City_ With A Bibliographical Note By Robert Buchanan _First Cheap Edition_ London 1896 TO OLD DAN CHAUCER. Maypole dance and Whitsun ale, Sports of peasants in the dale, Harvest mirth and junketting, Fireside play and kiss-in-ring, Ancient fun and wit and ease, -- Gone are one and all of these; All the pleasant pastime planned In the green old Mother-land: Gone are these and gone the time Of the breezy English rhyme, Sung to make men glad and wise By great Bards with twinkling eyes: Gone the tale and gone the song Sound as nut-brown ale and strong, Freshening the sultry sense Out of idle impotence, Sowing features dull or bright With deep dimples of delight! Thro' the Motherland I went Seeking these, half indolent: Up and down, saw them not: Only found them, half forgot. Buried in long-darken'd nooks With thy barrels of old books, Where the light and love and mirth Of the morning days of earth Sleeps, like light of sunken suns Brooding deep in cob-webb'd tuns! Everywhere I found instead, Hanging her dejected head, Barbing shafts of bitter wit, The pale Modern Spirit sit-- While her shadow, great as Gog's Cast upon the island fogs, In the midst of all things dim Loom'd, gigantically grim. Honest Chaucer, thee I greet In a verse with blithesomefeet. And ino' modern bards may stare, Crack a passing joke with Care! Take a merry song and true Fraught with inner meanings too! Goodman Dull may croak and scowl:-- Leave him hooting to the owl! Tight-laced Prudery may turn Angry back with eyes that burn, Reading on from page to page Scrofulous novels of the age! Fools may frown and humbugs rail, Not for them I tell the Tale; Not for them,, but souls like thee. Wise old English Jollity! Newport, October, 1872 ST. ABE AND HIS SEVEN WIVES Art thou unto a helpmate bound? Then stick to her, my brother! But hast thou laid her in the ground? Don't go to seek another! Thou hast not sin'd, if thou hast wed, Like many of our number, But thou hast spread a thorny bed, And there alas! must slumber! St. Paul, Cor. I., 7, 27-28. O let thy fount of love be blest And let thy wife rejoice, Contented rest upon her breast And listen to her voice; Yea, be not ravish'd from her side Whom thou at first has chosen, Nor having tried one earthly bride Go sighing for a Dozen! Sol. Prov. V., 18-20. APPROACHING UTAH.--THE BOSS'S TALE. I--PASSING THE HANCHE. "Grrr!" shrieked the boss, with teeth clench'd tight, Just as the lone ranche hove in sight, And with a face of ghastly hue He flogg'd the horses till they flew, As if the devil were at their back, Along the wild and stony track. From side to side the waggon swung, While to the quaking seat I clung. Dogs bark'd; on each side of the pass The cattle grazing on the grass Raised heads and stared; and with a cry Out the men rush'd as we roll'd by. "Grrr!" shriek'd the boss; and o'er and o'er He flogg'd the foaming steeds and swore; Harder and harder grew his face As by the rançhe we swept apace, And faced the hill, and past the pond, And gallop'd up the height beyond, Nor tighten'd rein till field and farm Were hidden by the mountain's arm A mile behind; when, hot and spent, The horses paused on the ascent, And mopping from his brow the sweat. The boy glanced round with teeth still set, And panting, with his eyes on me, Smil'd with a look of savage glee. Joe Wilson is the boss's name, A Western boy well known to fame. He goes about the dangerous land His life for ever in his hand; Has lost three fingers in a fray, Has scalp'd his Indian too they say; Between the white man and the red Four times he hath been left for dead; Can drink, and swear, and laugh, and brawl, And keeps his big heart thro' it all Tender for babes and women. He Turned, smiled, and nodded savagely; Then, with a dark look in his eyes In answer to my dumb surprise, Pointed with jerk of the whip's heft Back to the place that we had left, And cried aloud, "I guess you think I'm mad, or vicious, or in drink. But theer you're wrong. I never pass The ranche down theer and bit of grass, I never pass 'em, night nor day, But the fit takes me jest that way! The hosses know as well as me What's coming, miles afore we see The dem'd old corner of a place, And they git ready for the race! Lord! if I _didn't_ lash and sweer, And ease my rage out passing theer, Guess I should go clean mad, that's all. And thet's the reason why I call This turn of road where I am took Jest Old Nick's Gallop!" Then his look Grew more subdued yet darker still; And as the horses up the hill With loosen'd rein toil'd slowly, he Went on in half soliloquy, Indifferent almost if I heard, And grimly grinding out each word. II--JOE WILSON GOES A-COURTING. "There was a time, and no mistake, When thet same ranche down in the brake Was pleasanter a heap to me Than any sight on land or sea. The hosses knew it like their master, Smelt it miles orf, and spank'd the faster! Ay, bent to reach thet very spot, Flew till they halted steaming hot Sharp opposite the door, among The chicks and children old and young; And down I'd jump, and all the go Was 'Fortune, boss!' and 'Welcome, Joe!' And Cissy with her shining face, Tho' she was missus of the place, Stood larfing, hands upon her hips; And when upon her rosy lips I put my mouth and gave her one, She'd cuff me, and enjy the fun! She was a widow young and tight, Her chap had died in a free fight, And here she lived, and round her had Two chicks, three brothers, and her dad, All making money fast as hay, And doing better every day. Waal! guess tho' I was peart and swift, Spooning was never much my gift; But Cissy was a gal so sweet, So fresh, so spicy, and so neat, It put your wits all out o' place, Only to star' into her face. Skin whiter than a new-laid egg, Lips full of juice, and sech a leg! A smell about her, morn and e'en, Like fresh-bleach'd linen on a green; And from her hand when she took mine, The warmth ran up like sherry wine; And if in liquor I made free To pull her larfing on my knee, Why, there she'd sit, and feel so nice, Her heer all scent, her breath all spice! See! women hate, both young and old, A chap that's over shy and cold, And fire of all sorts kitches quick, And Cissy seem'd to feel full slick The same fond feelings, and at last Grew kinder every time I passed; And all her face, from eyes to chin, Said *'Bravo, Joe! You're safe to win!' And tho' we didn't fix, d'ye see, In downright _words_ that it should be, Ciss and her fam'ly understood That she and me would jine for good. Guess I was like a thirsty hoss Dead beat for days, who comes across A fresh clear beck, and on the brink Scoops out his shaky hand to drink; Or like a gal or boy of three, With eyes upon a pippin-tree; Or like some Injin cuss who sees A bottle of rum among the trees, And by the bit of smouldering log, Where squatters camp'd and took their grog The night afore. Waal!" (here he ground His teeth again with savage sound) "Waal, stranger, fancy, jest for fun, The feelings of the thirsty one, If, jest as he scoop'd out his hand, The water turn'd to dust and sand! Or fancy how the lad would scream To see thet fruit-tree jest a dream! Or guess how thet poor Injin cuss, Would dance and swear, and screech and fuss, If when he'd drawn the cork and tried To get a gulp of rum inside, 'Twarn't anything in thet theer style, But physic stuff or stinking ile! Ah! you've a notion now, I guess, Of how all ended in a mess, And how when I was putting in My biggest card and thought to win, The Old One taught her how to cheat, And yer I found myself, clean beat!" III--SAINT AND DISCIPLE. Joe Wilson paused, and gazed straight down, With gritting teeth and bitter frown, And not till I entreated him Did he continue,--fierce and grim, With knitted brow and teeth clench'd tight. "Along this way one summer night, Jest as I meant to take the prize, Passed an _Apostle_--dern his eyes! On his old pony, gravel-eyed, His legs a-dangling down each side, With twinkling eyes and wheedling smile, Grinning beneath his broad-brimm'd tile, With heer all scent and shaven face. He came a-trotting to the place. My luck was bad, I wasn't near, But busy many a mile from yer; And what I tell was told to me By them as were at hand to see. 'Twam't every day, I reckon, they Saw an Apostle pass their way! And Cissy, being kind o' soft, And empty in the upper loft, Was full of downright joy and pride To hev thet saint at her fireside-- One of the seventy they call The holiest holy--dern 'em all! O he was 'cute and no mistake, Deep as Salt Lake, and wide awake! Theer at the ranche three days he stayed, And well he knew his lying trade. 'Twarn't long afore he heard full free About her larks and thet with me, And how 'twas quite the fam'ly plan To hev me for her second man. At fust thet old Apostle said Little, but only shook his head; But you may bet he'd no intent To let things go as things had went. Three nights he stayed, and every night He squeezed her hand a bit more tight; And every night he didn't miss To give a loving kiss to Ciss; And tho' his fust was on her brow, He ended with her mouth, somehow. O, but he was a knowing one, The Apostle Hiram Higginson! Grey as a badger's was his heer, His age was over sixty year (Her grandfather was little older), So short, his head just touch'd her shoulder; His face all grease, his voice all puff, His eyes two currants stuck in duff;-- Call thet a man!--then look at _me!_ Thretty year old and six foot three, Afear'd o' nothing morn nor night, The man don't walk I wouldn't fight! Women is women! Thet's their style-- Talk _reason_ to them and they'll bile; But baste'em soft as any pigeon, With lies and rubbish and religion; Don't talk of flesh and blood and feeling, But Holy Ghost and blessed healing; Don't name things in too plain a way. Look a heap warmer than you say, Make'em believe they're serving true The Holy Spirit and not you, Prove all the world but you's damnation, And call your kisses jest salvation; Do this, and press'em on the sly, You're safe to win'em. Jest you try! "Fust thing I heerd of all this game, One night when to the ranche I came, Jump'd down, ran in, saw Cissy theer, And thought her kind o' cool and queer; For when I caught her with a kiss, Twarn't that she took the thing amiss, But kept stone cool and gev a sigh, And wiped her mouth upon the sly On her white milkin'-apron. 'Waal,' Says I, 'you're out o' sorts, my gel!' And with a squeamish smile for me, Like folks hev when they're sick at sea, Says she, 'O, Joseph, ere too late, I am awaken'd to my state-- How pleasant and how sweet it is To be in sech a state of bliss!' I stared and gaped, and turned to Jim Her brother, and cried out to him, 'Hullo, mate, what's the matter here? What's come to Cissy? Is she _queer?_' Jim gev a grin and answered 'Yes, A trifle out o' sorts, I guess.' But Cissy here spoke up and said, 'It ain't my stomach, nor my head, It ain't my flesh, it ain't my skin, It's holy _spirits_ here within!' 'Waal,' says I, meanin' to be kind, 'I must be off, for I'm behind; But next time that I pass this way We'll fix ourselves without delay. I know what your complaint is, Ciss, I've seen the same in many a miss, Keep up your spirits, thet's your plan. You're lonely here without a man, And you shall hev as good a one As e'er druv hoss beneath the sun!' At that I buss'd her with a smack. Turn'd out, jump'd up, and took the track, And larfing druv along the pass. "Theer! Guess I was as green as grass!" IV--THE BOOK OF MORMON. "'Twas jest a week after thet day When down I druv again this way. My heart was light; and 'neath the box I'd got a shawl and two fine frocks For Cissy. On in spanking style The hosses went mile arter mile; The sun was blazing golden bright, The sunflowers burning in the light, The cattle in the golden gleer Wading for coolness everywheer Among the shinin' ponds, with flies As thick as pepper round their eyes And on their heads. See! as I went Whistling like mad and waal content, Altho' 'twas broad bright day all round, A cock crow'd, and I thought the sound Seem'd pleasant. Twice or thrice he crow'd,' And then up to the ranche I rode. Since then I've often heerd folk say When a cock crows in open day It's a _bad sign_, announcin' clear Black luck or death to those thet hear. "When I drew up, all things were still. I saw the boys far up the hill Tossin' the hay; but at the door No Cissy stood as oft afore. No, not a soul there, left nor right, Her very chicks were out o' sight. So down I jump'd, and 'Ciss!' I cried, But not a sign of her outside. With thet into the house I ran, But found no sight of gel or man-- All empty. Thinks I, 'this is queer!'-- Look'd in the dairy--no one theer; Then loiter'd round the kitchen' track Into the orchard at the back: Under the fruit-trees' shade I pass'd,... Thro' the green bushes,... and at last Found, as the furthest path I trode, The gel I wanted. Ye... s! by----! The gel I wanted--ay, I found More than I wanted, you'll be bound! Theer, seated on a wooden cheer, With bows and ribbons in her heer, Her hat a-swinging on a twig Close by, sat Ciss in her best rig, And at her feet that knowing one, The Apostle Hiram Higginson! They were too keen to notice me, So I held back behind a tree And watch'd'em. Never night nor day Did I see Cissy look so gay, Her eyes all sparkling blue and bright, Her face all sanctified delight. She hed her gown tuck'd up to show Embrider'd petticoat below, And jest a glimpse, below the white, Of dainty leg in stocking tight With crimson clocks; and on her knee She held an open book, which he, Thet dem'd Apostle at her feet, With her low milking stool for seat, Was reading out all clear and pat, Keeping the place with finger fat; Creeping more close to book and letter To feel the warmth of his text better, His crimson face like a cock's head With his emotion as he read, And now and then his eyes he'd close Jest like a cock does when he crows! Above the heads of thet strange two The shade was deep, the sky was blue, The place was full of warmth and smell, All round the fruit and fruit-leaves fell, And that Saint's voice, when all was still, Was like the groanin' of a mill. "At last he stops for lack of wind, And smiled with sarcy double-chinn'd Fat face at Cissy, while she cried, Rocking herself from side to side, 'O Bishop, them are words of bliss!' And then he gev a long fat kiss On her warm hand, and edged his stool Still closer. Could a man keep cool And see it? Trembling thro' and thro' I walked right up to thet theer two, And caught the dem'd old lump of duff Jest by the breeches and the scruff. And chuck'd him off, and with one kick Sent his stool arter him right slick-- While Cissy scream'd with frighten'd face, 'Spare him! O spare that man of grace!' "'Spare him!' I cried, and gev a shout, 'What's this yer shine you air about-- What cuss is this that I jest see With that big book upon your knee, Cuddling up close and making sham To read a heap of holy flam?' Then Cissy clasp'd her hands, and said, While that dem'd Saint sat fierce and red, Mopping his brow with a black frown, And squatting where I chuck'd him down, 'Joe Wilson, stay your hand so bold, Come not a wolf into the fold; Forbear to touch that holy one-- The Apostle Hiram Higginson.' 'Touch him,' said I, 'for half a pin I'd flay and quarter him and skin! Waal may he look so white and skeer'd For of his doings I have heerd; Five wives he hev already done, And him--not half the man for one!' "And then I stoop'd and took a peep At what they'd studied at so deep, And read, for I can read a bit, 'The Book of Mormon '--what was writ By the first Saint of all the lot, Mad Joseph, him the Yankees shot. 'What's the contents of this yer book?' Says I, and fixed her with a look. O Joe,' she answered, 'read aright, It is a book of blessed light-- Thet holy man expounds it clear \ Edification great is theer!' Then, for my blood was up, I took One kick at thet infernal book, And tho' the Apostle guv a cry, Into the well I made it fly, And turning to the Apostle cried, Tho' thet theer Scriptur' is your guide, You'd best depart without delay, Afore you sink in the same way! And sure as fate you'll wet your skin If you come courting yer agin!' "At first he stared and puff'd and blew,-- Git out!' I cried, and off he flew, And not till he was out o' reach Shook his fat fist and found his speech. I turned to Cissy. 'Cicely Dunn,' Ses I, 'is this a bit of fun Or eernest?' Reckon 'twas a sight To see the way she stood upright, Rolled her blue eyes up, tried to speak, Made fust a giggle, then a squeak, And said half crying, 'I despise Your wicked calumnies and lies, And what you would insinuate Won't move me from my blessed state. Now I perceive in time, thank hiven, You are a man to anger given, Jealous and vi'lent. Go away! And when you recollect this day, And those bad words you've said to me, Blush if you kin. Tehee! tehee!' And then she sobbed, and in her cheer Fell crying: so I felt quite queer, And stood like a dern'd fool, and star'd Watchin' the pump a going hard; And then at last, I couldn't stand The sight no more, but slipt my hand Sharp into hers, and said quite kind, Say no more, Cissy--never mind; I know how queer you women's ways is-- Let the Apostle go to blazes!' Now thet was plain and fair. With this I would have put my arm round Ciss. But Lord! you should have seen her face, When I attempted to embrace; Sprang to her feet and gev a cry, Her back up like a cat's, her eye All blazing, and cried fierce and clear, You villain, touch me if you deer!' And jest then in the distance, fur From danger, a voice echoed her,-- The dem'd Apostle's, from some place Where he had hid his ugly face,-- Crying out faint and thick and clear, Yes, villain, touch her if you deer!' So riled I was, to be so beat, I could have Struck her to my feet I didn't tho', tho' sore beset-- I never struck a woman yet. "But off I walked right up the pass, And found the men among the grass, And when I came in sight said flat, What's this yer game Cissy is at? She's thrown me off, and taken pity On an Apostle from the City. Five wives already, too, has he-- Poor cussed things as e'er I see-- Does she mean _mischief_ or a _lark?_' Waal, all the men at thet look'd dark, And scratch'd their heads and seem'd in doubt. At last her brother Jim spoke out-- Joe, don't blame _us_--by George, it's true, We're chawed by this as much as you; We've done our best and tried and tried, But Ciss is off her head with pride, And all her thoughts, both night and day, Are with the Apostles fur away. "O that I were in bliss with them Theer in the new Jerusalem!" She says; and when we laugh and sneer, Ses we're jest raging wolves down here. She's a bit dull at home d'ye see, Allays liked heaps of company, And now the foolish critter paints A life of larks among the Saints. We've done our best, don't hev a doubt, To keep the old Apostle out: We've trained the dogs to seize and bite him, We've got up ghosts at night to fright him, Doctor'd his hoss and so upset him, Put tickle-grass in bed to fret him, Jalap'd his beer and snuffed his tea too, Gunpowder in his pipe put free too; A dozen times we've well-nigh kill'd him, We've skeer'd him, shaken him, and spiff'd him; In fact, done all we deer,' said Jim, Against a powerful man like him; But all in vain we've hed our sport; Jest like a cat that _can't_ be hurt, With nine good lives if he hev one. Is this same Hiram Higginson!'" V--JOE ENDS HIS STORY.--FIRST GLIMPSE OF UTAH. Joe paused, for down the mountain's brow His hastening horses trotted now. Into a canyon green and light, Thro' which a beck was sparkling light, Quickly we wound. Joe Wilson lit His cutty pipe, and suck'd at it In silence grim; and when it drew, Puff after puff of smoke he blew, With blank eye fixed on vacancy. At last he turned again to me, And spoke with bitter indignation The epilogue of his narration. "Waal, stranger, guess my story's told, The Apostle beat and I was bowl'd. Reckon I might have won if I Had allays been at hand to _try_; But I was busy out of sight, And he was theer, morn, noon, and night, Playing his cards, and waal it weer For him I never caught him theer. To cut the story short, I guess He got the Prophet to say 'yes,' And Cissy without much ado Gev her consent to hev him too; And one fine morning off they druv To what he called the Abode of Love-- A dem'd old place, it seems to me, Jest like a dove-box on a tree, Where every lonesome woman-soul Sits shivering in her own hole, And on the outside, free to choose, The old cock-pigeon struts and coos. I've heard from many a one that Ciss Has found her blunder out by this, And she'd prefer for company A brisk young chap, tho' poor, like me, Than the sixth part of him she's won-- The holy Hiram Iligginson. I've got a peep at her since then, When she's crawl'd out of thet theer den, But she's so pale and thin and tame I shouldn't know her for the same, No flesh to pinch upon her cheek, Her legs gone thin, no voice to speak, Dabby and crush'd, and sad and flabby, Sucking a wretched squeaking baby; And all the fun and all the light Gone from her face, and left it white. Her cheek 'll take 'feeble flush, But hesn't blood enough to blush; Tries to seem modest, peart and sly, And brighten up if I go by, But from the corner of her eyes Peeps at me quietly, and sighs. Reckon her luck has been a stinger! She'd bolt if I held up my finger; But tho' I'm rough, and wild, and free, Take a _Saint's_ leavings--no not me! You've heerd of Vampires--them that rise At dead o' night with flaming eyes, And into women's beds'll creep To suck their blood when they're asleep. I guess these Saints are jest the same, Sucking the life out is their game; And tho' it ain't in the broad sun Or in the open streets it's done, There ain't a woman they clap eyes on Their teeth don't touch, their touch don't pison; Thet's their dem'd way in this yer spot-- Grrr! git along, hoss! dem you, trot!" From pool to pool the wild beck sped Beside us, dwindled to a thread. With mellow verdure fringed around It sang along with summer sound: Here gliding into a green glade; Here darting from a nest of shade With sudden sparkle and quick cry, As glad again to meet the sky; Here whirling off with eager will And quickening tread to turn a mill; Then stealing from the busy place With duskier depths and wearier pace In the blue void above the beck Sailed with us, dwindled to a speck, The hen-hawk; and from pools below The blue-wing'd heron oft rose slow, And upward pass'd with measured beat Of wing to seek some new retreat. Blue was the heaven and darkly bright, Suffused with throbbing golden light, And in the burning Indian ray A million insects hummed at play. Soon, by the margin of the stream, We passed a driver with his team Bound for the City; then a hound Afar off made a dreamy sound; And suddenly the sultry track Left the green canyon at our back, And sweeping round a curve, behold! We came into the yellow gold Of perfect sunlight on the plain; And Joe, abruptly drawing rein, Said quick and sharp, shading his eyes With sunburnt hand, "See, theer it lies-- Theer's _Sodom!_" And even as he cried, The mighty Valley we espied, Burning below us in one ray Of liquid light that summer day; And far away, 'mid peaceful gleams Of flocks and herds and glistering streams, Rose, fair as aught that fancy paints, The wondrous City of the Saints! THE CITY OF THE SAINTS. _O Saints that shine around the heavenly Seat! What heaven is this that opens at my feet? What flocks are these that thro' the golden gleam Stray on by freckled fields and shining stream? What glittering roofs and white kiosks are these, Up-peeping from the shade of emerald trees? Whose City is this that rises on the sight Fair and fantastic as a city of light Seen in the sunset? What is yonder sea Opening beyond the City cool and free. Large, deep, and luminous, looming thro' the heat. And lying at the darkly shadowed feet Of the Sierrasy which with jagged line Burning to amber in the light divine, Close in the Valley of the happy land, With heights as barren as a dead man's hand?_ _O pilgrim, halt! O wandering heart, give praise Behold the City of these Latter Days! Here may'st thou leave thy load and be forgiven, And in anticipation taste of Heaven!_ AMONG THE PASTURES.--SUMMER EVENING DIALOGUE. BISHOP PETE, BISHOP JOSS, STRANGER. BISHOP PETE. Ah, things down here, as you observe, are getting more pernicious, And Brigham's losing all his nerve, altho' the fix is vicious. Jest as we've rear'd a prosperous place and fill'd our holy quivers, The Yankee comes with dern'd long face to give us all the shivers! And on his jaws a wicked grin prognosticates disaster, And, jest as sure as sin is sin, he means to be the master. "Pack up your traps," I hear him cry, "for here there's no remainin'," And winks with his malicious eye, and progues us out of Canaan. BISHOP JOSS. It ain't the Yankee that _I_ fear, the neighbour nor the stranger-- No, no, it's closer home, it's _here_, that I perceive the danger. The wheels of State has gather'd rust, the helm wants hands to guide it, Tain't from without the tiler'll bust, but 'cause of steam inside it; Yet if we went falootin' less, and made less noise and flurry, It isn't Jonathan, I guess, would hurt us in a hurry. But there's sedition east and west, and secret revolution, There's canker in the social breast, rot in the constitution; And over half of us, at least, are plunged in mad vexation, Forgetting how our race increased, our very creed's foundation. What's our religion's strength and force, its substance, and its story? STRANGER. Polygamy, my friend, of course! the law of love and glory! BISHOP PETE. Stranger, I'm with you there, indeed:--it's been the best of nusses; Polygamy is to our creed what meat and drink to _us_ is. Destroy that notion any day, and all the rest is brittle, And Mormondom dies clean away like one in want of vittle. It's meat and drink, it's life, it's power! to heaven its breath doth win us! It warms our vitals every hour! it's Holy Ghost within us! Jest lay that notion on the shelf, and all life's springs are frozen! I've half-a-dozen wives myself, and wish I had a dozen! BISHOP JOSS. If all the Elders of the State like you were sound and holy, P. Shufflebotham, guess our fate were far less melancholy. You air a man of blessed toil, far-shining and discerning, A heavenly lamp well trimm'd with oil, upon the altar burning. And yet for every one of us with equal resolu- tion, There's twenty samples of the Cuss, as mean as Brother Clewson. STRANGER. St. Abe? BISHOP JOSS. Yes, _him_--the snivelling sneak--his very _name_ provokes me,-- Altho' my temper's milky-meek, he sours me and he chokes me. To see him going up and down with those meek lips asunder, Jest like a man about to drown, with lead to sink him under, His grey hair on his shoulders shed, one leg than t'other shorter, No end of cuteness in his head, and him--as weak as water! BISHOP PETE. And yet how well I can recall the time when Abe was younger-- Why not a chap among us all went for the notion stronger. When to the mother-country he was sent to wake the sinning, He shipp'd young lambs across the sea by _flocks_ --he was so winning; O but he had a lively style, describing saintly blisses! He made the spirit pant and smile, and seek seraphic kisses! How the bright raptures of the Saint fresh lustre seemed to borrow, While black and awful he did paint the one-wived sinner's sorrow! Each woman longed to be his bride, and by his side to slumber-- "The more the blesseder!" he cried, still adding to the number. STRANGER. How did the gentleman contrive to change his skin so quickly? BISHOP JOSS. The holy Spirit couldn't thrive because the Flesh was sickly! Tho' day by day he did increase his flock, his soul was shallow, His brains were only candle-grease, and wasted down like tallow. He stoop'd a mighty heap too much, and let his household rule him, The weakness of the man was such that any face could fool him. Ay! made his presence cheap, no doubt, and so contempt grew quicker,-- Not measuring his notice out in smallish drams, like liquor. His house became a troublous house, with mis- chief overbrimmin', And he went creeping like a mouse among the cats of women. Ah, womenfolk are hard to rule, their tricks is most surprising, It's only a dern'd spoony fool goes _sentimental- ising!_ But give'em now and then a bit of notice and a present, And lor, they're just like doves, that sit on one green branch, all pleasant! But Abe's love was a queer complaint, a sort of tertian fever, Each case he cured of thought the Saint a thorough-paced deceiver; And soon he found, he did indeed, with all their whims to nourish, That Mormonism ain't a creed where fleshly follies flourish. BISHOP PETE. Ah, right you air! A creed it is demandin' iron mettle! A will that quells, as soon as riz, the biling of the kettle! With wary eye, with manner deep, a spirit overbrimmin', Like to a shepherd 'mong his sheep, the Saint is 'mong his women; And unto him they do uplift their eyes in awe and wonder; His notice is a blessed gift, his anger is blue thunder. No n'ises vex the holy place where dwell those blessed parties; Each missus shineth in her place, and blithe and meek her heart is! They sow, they spin, they darn, they hem, their blessed babes they handle, The Devil never comes to _them_, lit by that holy candle! When in their midst serenely walks their Master and their Mentor, They're hush'd, as when the Prophet stalks down holy church's centre! They touch his robe, they do not move, those blessed wives and mothers, And, when on one he shineth love, no envy fills the others; They know his perfect saintliness, and honour his affection-- And, if they did object, I guess he'd settle that objection! BISHOP JOSS It ain't a passionate flat like Abe can manage things in _your_ way! They teased that most etarnal babe, till things were in a poor way. I used to watch his thorny bed, and bust my sides with laughter, _Once_ give a female hoss her head you'll never stop her after. It's one thing getting seal'd, and he was mighty fond of Sealing, He'd all the human heat, d'ye see, without the saintly feeling. His were the wildest set of gals that ever drove man silly, Each full of freaks and fal-de-lals, as frisky as a filly. One pull'd this way, and t'other that, and made his life a mockery, They'd all the feelings of a cat scampaging 'mong the crockery. I saw Abe growing pale and thin, and well I knew what ail'd him-- The skunk went stealing out and in, and all his spirit failed him; And tho' the tanning-yard paid well, and he was money-making, His saintly home was hot as Hell, and, ah! how he was baking! Why, now and then at evening-time, when his day's work was over, Up this here hill he used to climb and squat among the clover, And with his fishy eye he'd glare across the Rocky Mountains, And wish he was away up there, among the heavenly fountains! I had an aunt, Tabitha Brooks, a virgin under fifty, She warn't so much for pretty looks, but she was wise and thrifty; She'd seen the vanities of life, was good at 'counts and brewin'-- Thinks I, "Here's just the sort of Wife to save poor Abe from ruin." So, after fooling many a week, and showing him she loved him, And seeing he was shy to _speak_, whatever feelings moved him, At last I took her by the hand, and led her to him straightway, One day when we could see him stand jest close unto the gateway. My words were to the p'int and brief: says I, "My brother Clewson, There'll be an end to all your grief, if you've got resolution. Where shall you find a house that thrives without a head that's ruling? Here is the paragon of wives to teach those others schooling! She'll be to you not only wife, but careful as a mother-- A little property for life is hers; you'll share it, brother. I've seen the question morn and eve within your eyes unspoken, You're slow and nervous I perceive, but now--the ice is broken. Here is a guardian and a guide to bless a man and grace him;" And then I to Tabitha cried, "Go in, old gal- embrace him!" STRANGER. Why, that was acting fresh and fair;--but Abe, was he as hearty? BISHOP JOSS. We...ll! Abe was never anywhere against a _female_ party! At first he seemed about to run, and then we might have missed him; But Tabby was a tender one, she collar'd him and kissed him. And round his neck she blushing hung, part holding, part caressing, And murmur'd, with a faltering tongue, "O, Abe, I'll be a blessing." And home they walk'd one morning, he just reaching to her shoulders, And sneaking at her skirt, while she stared straight at all beholders. Swinging her bonnet by the strings, and setting her lips tighter, In at his door the old gal springs, her grim eyes growing brighter; And, Lord! there was the devil to pay, and lightning and blue thunder, For she was going to have her way, and hold the vixens under; They would have torn old Abe to bits, they were so anger-bitten, But Tabby saved him from their fits, as a cat saves her kitten. STRANGER. It seems your patriarchal life has got its botherations, And leads to much domestic strife and infinite vexations! But when the ladies couldn't lodge in peace one house-roof under, I thought that 'twas the saintly dodge to give them homes asunder? BISHOP JOSS. And you thought right; it is a plan by many here affected-- Never by _me_--I ain't the man--I'll have my will respected. BISHOP JOSS'S OWN DOMESTIC SYSTEM. If all the women of _my_ house can't fondly pull together, And each as meek as any mouse, look out for stormy weather!-- No, no, I don't approve at all of humouring my women, And building lots of boxes small for each one to grow grim in. I teach them jealousy's a _sin_, and solitude's just bearish, They nuss each other lying-in, each other's babes they cherish; It is a family jubilee, and not a selfish plea- sure, Whenever one presents to me another infant treasure! All ekal, all respected, each with tokens of affection, They dwell together, soft of speech, beneath their lord's protection; And if by any chance I mark a spark of shindy raising, I set my heel upon that spark,--before the house gets blazing! Now that's what Clewson should have done, but couldn't, thro' his folly, For even when Tabby's help was won, he wasn't much more jolly. Altho' she stopt the household fuss, and husht the awful riot, The old contrairy stupid Cuss could not enj'y the quiet. His house was peaceful as a church, all solemn, still, and saintly; And yet he'd tremble at the porch, and look about him faintly; And tho' the place was all his own, with hat in hand he'd enter, Like one thro' public buildings shown, soft treading down the centre. Still, things were better than before, though somewhat trouble-laden,. When one fine day unto his door there came a Yankee maiden. "Is Brother Clewson in?" she says; and when she saw and knew him, The stranger gal to his amaze scream'd out and clung unto him. Then in a voice all thick and wild, exclaim'd that gal unlucky, "O Sir, I'm Jason Jones's child--he's _dead_-- stabb'd in Kentucky! And father's gone, and O I've come to _you_ across the mountains." And then the little one was dumb, and Abe's eyes gushed like fountains.... He took that gal into his place, and kept her as his daughter-- Ah, mischief to her wheedling face and the bad wind that brought her! BISHOP PETE. I knew that Jones;--used to faloot about Emanci- pation-- It made your very toe-nails shoot to hear his declamation. And when he'd made all bosoms swell with wonder at his vigour, He'd get so drunk he couldn't tell a white man from a nigger! Was six foot high, thin, grim, and pale,--his troubles can't be spoken-- Tarred, feathered, ridden on a rail, left beaten, bruised, and broken; But nothing made his tongue keep still, or stopt his games improper, Till, after many an awkward spill, he came the final cropper. BISHOP JOSS. ... That gal was fourteen years of age, and sly with all her meekness; It put the fam'ly in a rage, for well they knew Abe's weakness. But Abe (a cuss, as I have said, that any fool might sit on) Was stubborn as an ass's head, when once he took the fit on! And, once he fixed the gal to take, in spite of their vexation, Not all the rows on earth would break his firm determination. He took the naggings as they came, he bowed his head quite quiet, Still mild he was and sad and tame, and ate the peppery diet; But tho' he seemed so crush'd to be, when this or that one blew up, He stuck to Jones's Legacy and school'd her till she grew up. Well! there! the thing was said and done, and so far who could blame him? But O he was a crafty one, and sorrow couldn't shame him! That gal grew up, and at eighteen was prettier far and neater-- There were not many to be seen about these parts to beat her; Peart, brisk, bright-eyed, all trim and tight, like kittens fond of playing, A most uncommon pleasant sight at pic-nic or at praying. Then it became, as you'll infer, a simple public duty, To cherish and look after her, considering her beauty; And several Saints most great and blest now offer'd their protection, And I myself among the rest felt something of affection. But O the selfishness of Abe, all things it beats and passes! As greedy as a two-year babe a-grasping at molasses! When once those Shepherds of the flock began to smile and beckon, He screamed like any lighting cock, and raised his comb, I reckon! First one was floor'd, then number two, she wouldn't look at any; Then _my_ turn came, although I knew the maiden's faults were many. "My brother Abe," says I, "I come untoe your house at present To offer sister Anne a home which she will find most pleasant. You know I am a saintly man, and all my ways are lawful"-- And in a minute he began abusing me most awful. "Begone," he said, "you're like the rest,-- wolves, Wolves with greedy clutches! Poor little lamb; but in my breast I'll shield her from your touches!" "Come, come," says I, "a gal can't stay a child like that for ever, You'll _hev_ to seal the gal some day; " but Abe cried fiercely, "Never!" Says I, "Perhaps it's in your view _yourself_ this lamb to gather?" And "If it is, what's that to _you?_" he cried; "but I'm her father! You get along, I know your line, it's crushing, bullying, wearing, You'll never seal a child of mine, so go, and don't stand staring!" This was the man once mild in phiz as any farthing candle-- A hedgehog now, his quills all riz, whom no one dared to handle! But O I little guessed his deal, nor tried to circumvent it, I never thought he'd dare to _seal_ another; but he meant it! Yes, managed Brigham on the sly, for fear his plans miscarried, And long before we'd time to cry, the two were sealed and married. BISHOP PETE. Well, you've your consolation now--he's pun- ished clean, I'm thinking, He's ten times deeper in the slough, up to his neck and sinking. There's vinegar in Abe's pale face enough to sour a barrel, Goes crawling up and down the place, neglect- ing his apparel, Seems to have lost all heart and soul, has fits of absence shocking-- His home is like a rabbit's hole when weasels come a-knocking. And now and then, to put it plain, while falling daily sicker, I think he tries to float his pain by copious goes of liquor. BISHOP JOSS. Yes, that's the end of selfishness, it leads to long vexation-- No man can pity Abe, I guess, who knows his situation; And, Stranger, if this man you meet, don't take _him_ for a sample, Although he speaks you fair and sweet, he's set a vile example. Because you see him ill at ease, at home, and never hearty, Don't think these air the tokens, please, of a real saintly party! No, he's a failure, he's a sham, a scandal to our nation, Not fit to lead a single lamb, unworthy of his station; No! if you want a Saint to see, who rules lambs when he's got 'em, Just cock your weather-eye at _me_, or Brother Shufflebotham. _We_ don't go croaking east and west, afraid of women's faces, We bless and we air truly blest in our domestic places; We air religious, holy men, happy our folds to gather, Each is a loyal citizen, also a husband--rather. But now with talk you're dry and hot, and weary with your ride here. Jest come and see _my_ fam'ly lot,--they're waiting tea inside here. WITHIN THE CITY.--SAINT ABE AND THE SEVEN. Sister Tabitha, thirty odd, Rising up with a stare and a nod; Sister Amelia, sleepy and mild, Freckled, Duduish, suckling a child; Sister Fanny, pert and keen, Sister Emily, solemn and lean, Sister Mary, given to tears, Sister Sarah, with wool in her ears;-- All appearing like tapers wan In the mellow sunlight of Sister Anne. With a tremulous wave of his hand, the Saint Introduces the household quaint, And sinks on a chair and looks around, As the dresses rustle with snakish sound, As curtsies are bobb'd, and eyes cast down Some with a simper, some with a frown, And Sister Anne, with a fluttering breast, Stands trembling and peeping behind the rest Every face but one has been Pretty, perchance, at the age of eighteen, Pert and pretty, and plump and bright; But now their fairness is faded quite, And every feature is fashion'd here To a flabby smile, or a snappish sneer. Before the stranger they each assume A false fine flutter and feeble bloom, And a little colour comes into the cheek When the eyes meet mine, as I sit and speak; But there they sit and look at me, Almost withering visibly, And languidly tremble and try to blow-- Six pale roses all in a row! Six? ah, yes; but at hand sits one, The seventh, still full of the light of the sun. Though her colour terribly comes and goes, Now white as a lily, now red as a rose, So sweet she is, and so full of light, That the rose seems soft, and the lily bright. Her large blue eyes, with a tender care, Steal to her husband unaware, And whenever he feels them he flushes red, And the trembling hand goes up to his head! Around those dove-like eyes appears A redness as of recent tears. Alone she sits in her youth's fresh bloom In a dark corner of the room, And folds her hands, and does not stir, and the others scarcely look at her, But crowding together, as if by plan, Draw further and further from Sister Anne. I try to rattle along in chat, Talking freely of this and that-- The crops, the weather, the mother-land, Talk a baby could understand; And the faded roses, faint and meek, Open their languid lips to speak, But in various sharps and flats, all low, Give a lazy "yes" or a sleepy "no." Yet now and then Tabitha speaks, Snapping her answer with yellow cheeks, And fixing the Saint who is sitting by With the fish-like glare of her glittering eye, Whenever the looks of the weary man Stray to the corner of Sister Anne. Like a fountain in a shady place Is the gleam of the sadly shining face-- A fresh spring whither the soul might turn, When the road is rough, and the hot sands bum; Like a fount, or a bird, or a blooming tree, To a weary spirit is such as she! And Brother Abe, from his easy chair, Looks thither by stealth with an aching care, And in spite of the dragons that guard the brink Would stoop to the edge of the fount, I think, And drink! and drink! "Drink? Stuff and fiddlesticks," you cry, Matron reader with flashing eye: "Isn't the thing completely _his_, His wife, his mistress, whatever you please? Look at her! Dragons and fountains! Absurd!" Madam, I bow to every word; But truth is truth, and cannot fail, And this is quite a veracious tale. More like a couple of lovers shy, Who flush and flutter when folk are by, Were man and wife, or (in another And holier parlance) sister and brother. As a man of the world I noticed it, And it made me speculate a bit, For the situation was to my mind A phenomenon of a curious kind-- A person in love with his _wife_, 'twas clear, But afraid, when another soul was near, Of showing his feelings in any way Because--there would be the Devil to pay! The Saint has been a handsome fellow, Clear-eyed, fresh-skinn'd, if a trifle yellow, And his face though somewhat soft and plain Ends in a towering mass of brain. His locks, though still an abundant crop, Are thinning a little at the top, But you only notice here and there The straggling gleam of a silver hair. A man by nature rolled round and short, Meant for the Merry Andrew's sport, But sober'd down by the wear and tear Of business troubles and household care: Quiet, reticent, gentle, kind, Of amorous heart and extensive mind, A Saint devoid of saintly sham, Is little Brother Abraham. Brigham's right hand he used to be-- Mild though he seems, and simple, and free; Sound in the ways of the world, and great In planning potent affairs of state; Not bright, nor bumptious, you must know, Too retiring for popular show, But known to conceive on a startling scale Gigantic plans that never fail; To hold with a certain secret sense The Prophet under his influence, To be, I am led to understand, The Brain, while the Prophet is the Hand, And to see his intellectual way Thro' moral dilemmas of every day, By which the wisest are led astray. Here's the Philosopher!--here he sits, Here, with his vaguely wandering wits, Among the dragons, as I have said, Smiling, and holding his hand to his head. What mighty thoughts are gathering now Behind that marble mass of brow? What daring schemes of polity To set the popular conscience free, And bless humanity, planneth he? His talk is idle, a surface-gleam, The ripple on the rest of the stream, But his thoughts--ah, his _thoughts_--where do they fly, While the wretched roses under his eye Flutter and peep? and in what doth his plan Turn to the counsel of Sister Anne? For his eyes give ever a questioning look, And the little one in her quiet nook Flashes an answer, and back again The question runs to the Brother's brain, And the lights of speculation flit Over his face and trouble it. Follow his eyes once more, and scan The fair young features of Sister Anne: Frank and innocent, and in sooth Full of the first fair flush of youth. Quite a child--nineteen years old; Not gushing, and self-possessed, and bold, Like our Yankee women at nineteen, But low of voice, and mild of mien-- More like the fresh young fruit you see In the mother-land across the sea-- More like that rosiest flower on earth, A blooming maiden of English birth. Such as we find them yet awhile Scatter'd about the homely Isle, Not yet entirely eaten away By the canker-novel of the day, Or curling up and losing their scent In a poisonous dew from the Continent. There she sits, in her quiet nook, Still bright tho' sadden'd; and while I look, My heart is filled and my eyes are dim, And I hate the Saint when I turn to him! Ogre! Blue Beard! Oily and sly! His meekness a cheat, his quiet a lie! A roaring lion he'll walk the house Tho' now he crouches like any mouse! Had not he pluck'd enough and to spare Of roses like these set fading there, But he must seek to cajole and kiss Another yet, and a child like this? A maid on the stalk, just panting to prove The honest joy of a virgin love; A girl, a baby, an innocent child, To be caught by the first man's face that smiled! Scarce able the difference to fix Of polygamy and politics! Led to the altar like a lamb, And sacrificed to the great god _Sham!_ Deluded, martyr'd, given to woe, Last of seven who have perish'd so; For who can say but the flowers I see Were once as rosy and ripe as she? Already the household worm has begun To feed on the cheeks of the little one; Already her spirit, fever-fraught, Droops to the weight of its own thought; Already she saddens and sinks and sighs, Watched by the jealous dragonish eyes. Even Amelia, sleepy and wan, Sharpens her orbs as she looks at Anne; While Sister Tabby, when she can spare Her gaze from the Saint in his easy-chair, Fixes her with a gorgon glare. All is still and calm and polite, The Sisters bolster themselves upright, And try to smile, but the atmosphere Is charged with thunder and lightning here. Heavy it seems, and close and warm, Like the air before a summer storm; And at times,--as in that drowsy dream Preluding thunder, all sounds will seem Distinct and ominously clear, And the far-off cocks seem crowing near Ev'n so in the pauses of talk, each breast Is strangely conscious of the rest, And the tick of the watch of Abe the Saint Breaks on the air, distinct though faint, Like the ticking of his heart! I rise To depart, still glancing with piteous eyes On Sister Anne; and I find her face Turn'd questioning still to the same old place-- The face of the Saint. I stand and bow, Curtsies again are bobbing now, Dresses rustling... I know no more Till the Saint has led me to the door, And I find myself in a day-dream dim, Just after shaking hands with him. Standing and watching him sad and slow Into the dainty dwelling go, With a heavy sigh, and his hand to his head. ... Hark, _distant thunder!_--'tis as I said: The air was far too close;--at length The Storm is breaking in all its strength. III--PROMENADE--MAIN STREET, UTAH. THE STRANGER. Along the streets they're thronging, walking, Clad gaily in their best and talking, Women and children quite a crowd; The bright sun overhead is blazing, The people sweat, the dust they're raising Arises like a golden cloud. Still out of every door they scatter, Laughing and light. Pray what's the matter. That such a flock of folks I see? A LOUNGER They're off to hear the Prophet patter, This yer's a day of jubilee. VOICES. Come along, we're late I reckon... There's our Matt, I see him beckon... How d'ye do, marm? glad to meet you. Silence, Hiram, or I'll beat you... Emm, there's brother Jones a-looking... Here's warm weather, how I'm cooking! STRANGER Afar the hills arise with cone and column Into a sky of brass serene and solemn; And underneath their shadow in one haze Of limpid heat the great salt waters blaze, While faint and filmy through the sultry veil The purple islands on their bosom sail Like floating clouds of dark fantastic air. How strangely sounds (while 'mid the Indian glare Moves the gay crowd of people old and young) The bird-like chirp of the old Saxon tongue! The women seem half weary and half gay, Their eyes droop in a melancholy way,-- I have not seen a merry face to-day. A BISHOP Ther's a smart hoss you're riding, brother! How are things looking, down with you? SECOND BISHOP Not over bright with one nor 'tother, Taters are bad, tomatoes blue. You've heer'd of Brother Simpson's losses?-- Buried his wife and spiled his hay. And the three best of Hornby's hosses Some Injin cuss has stol'n away. VOICES. Zoë, jest fix up my gown... There's my hair a-coming down... Drat the babby, he's so crusty-- It's the heat as makes him thusty... Come along, I'm almost sinking... There's a stranger, and he's winking. Stranger. That was a fine girl with the grey-hair'd lady, How shining were her eyes, how true and steady, Not drooping down in guilty Mormon fashion, But shooting at the soul their power and passion. That's a big fellow, six foot two, not under, But how he struts, and looks as black as thunder, Half glancing round at his poor sheep to scare 'em-- Six, seven, eight, nine,--O Abraham, what a harem! All berry brown, but looking scared as may be, And each one but the oldest with a baby. PHOEBE A Girl? Another. Yes, Grace! FIRST GIRL Don't seem to notice, dear, That Yankee from the camp again is here, Making such eyes, and following on the sly, And coughing now and then to show he's nigh. SECOND GIRL Who's that along with him--the little scamp Shaking his hair and nodding with a smile? FIRST GIRL Guess he's some new one just come down to SECOND GIRL Isn't he handsome? FIRST GIRL No; the first's my style! STRANGER If my good friends, the Saints, could get then will, These Yankee officers would fare but ill; Wherever they approach the folk retire, As if from veritable coals of fire; With distant bow, set lips, and half-hid frown, The Bishops pass them in the blessed town; The women come behind like trembling sheep, Some freeze to ice, some blush and steal a peep. And often, as a band of maidens gay Comes up, each maid ceases to talk and play, Droops down her eyes, and does not look their way; But after passing where the youngsters pine, All giggle as at one concerted sign, And tripping on with half-hush'd merry cries, Look boldly back with laughter in their eyes! VOICES Here we are, how folk are pushing... Mind the babby in the crushing... Pheemy!.. Yes, John!.. Don't go staring At that Yankee--it's past bearing. Draw your veil down while he passes, Reckon you're as bold as brass is. ABE CLEWSON _[Passing with his hand to his head, attended by his Wives.]_ Head in a whirl, and heart in a flutter, Guess I don't know the half that I utter. Too much of this life is beginning to try me, I'm like a dem'd miller the grind always nigh me; Praying don't sooth me nor comfort me any, My house is too full and my blessings too many-- The ways o' the wilderness puzzle me greatly. SISTER TABITHA. Do walk like a Christian, and keep kind o' stately! And jest keep an eye on those persons behind you, You call 'em your Wives, but they tease you and blind you; Sister Anne's a disgrace, tho' you think her a martyr, And she's tuck'd up her petticoat nigh to her garter. STRANGER What group is this, begrim'd with dust and heat, Staring like strangers in the open street? The women, ragged, wretched, and half dead, Sit on the kerbstone hot and hang the head, And clustering at their side stand children brown, Weary, with wondering eyes on the fair town. Close by in knots beside the unhorsed team The sunburn'd men stand talking in a dream, For the vast tracts of country left behind Seem now a haunting mirage in the mind. Gaunt miners folding hands upon their breasts, Big-jointed labourers looking ox-like down, And sickly artizans with narrow chests Still pallid from the smoke of English town. Hard by to these a group of Teutons stand, Light-hair'd, blue-eyed, still full of Fatherland, With water-loving Northmen, who grow gay To see the mimic sea gleam far away. Now to this group, with a sharp questioning face, Cometh a holy magnate of the place In decent black; shakes hands with some; and then Begins an eager converse with the men: All brighten; even the children hush their cries, And the pale women smile with sparkling eyes. BISHOP. The Prophet welcomes you, and sends His message by my mouth, my friends; He'll see you snug, for on this shore There's heaps of room for millions more!.. Scotchman, I take it?.. Ah, I know Glasgow--was there a year or so... And if _you_ don't from Yorkshire hail, I'll--ah, I thought so; seldom fail. Make yourselves snug and rest a spell, There's liquor coming--meat as well. All welcome! We keep open door-- Ah, _we_ don't push away the poor; Tho' he's a fool, you understand, Who keeps poor long in this here land. The land of honey you behold-- Honey and milk--silver and gold! AN ARTIZAN Ah, that's the style--Bess, just you hear it; Come, come, old gal, keep up your spirit: Silver and gold, and milk and honey, This is the country for our money! A GERMAN. Es lebe die Stadt! es lebe dran! Das heilige Leben steht mir an! A NORTHMAN. Taler du norske BISHOP. _[Shaking his head. and turning with a wink to the English.]_ No, not me! _Saxon's_ the language of the free: The language of the great Evangels! The language of the Saints and Angels! The only speech that Joseph knew! The speech of him and Brigham too! Only the speech by which we've thriven Is comprehended up in Heaven!.. Poor heathens! but we'll make'em spry, They'll talk like Christians by and by. STRANGER _[Strolling out of the streets.]_ From east, from west, from every worn-out land, Yearly they stream to swell this busy band. Out of the fever'd famine of the slums, From sickness, shame, and sorrow, Lazarus comes, Drags his sore limbs o'er half the world and sea, Seeking for freedom and felicity. The sewer of ignorance and shame and loss, Draining old Europe of its dirt and dross, Grows the great City by the will of God; While wondrously out of the desert sod, Nourished with lives unclean and weary hearts The new faith like a splendid weed upstarts. A splendid weed! rather a fair wild-flower, Strange to the eye in its first birth of power, But bearing surely in its breast the seeds Of higher issues and diviner deeds. Changed from Sahara to a fruitful vale Fairer than ever grew in fairy tale, Transmuted into plenteous field and glade By the slow magic of the white man's spade, Grows Deseret, filling its mighty nest Between the eastern mountains and the west, While--who goes there? What shape antique looks down From this green mound upon the festive town, With tall majestic figure darkly set Against the sky in dusky silhouette? Strange his attire: a blanket edged with red Wrapt royally around him; on his head A battered hat of the strange modem sort Which men have christened "chimney pots" in sport; Mocassins on his feet, fur-fringed and grand, And a large green umbrella in his hand. Pensive he stands with deep-lined dreamy face, Last living remnant of the mighty race Who on these hunting-fields for many a year Chased the wild buffalo, and elk, and deer. Heaven help him! In his mien grief and despair Seem to contend, as he stands musing there; Until he notices that I am nigh, And lo! with outstretched hands and glistening eye Swift he descends--Does he mean mischief? No; He smiles and beckons as I turn to go. INDIAN Me Medicine Crow. White man gib drink to me. Great chief; much squaw; papoose, sah, one, two, three! STRANGER With what a leer, half wheedling and half winking, The lost one imitates the act of drinking; His nose already, to his woe and shame, Carbuncled with the white man's liquid flame! Well, I pull out my flask, and fill a cup Of burning rum--how quick he gulps it up; And in a moment in his trembling grip Thrusts out the cup for more with thirsty lip. But no!--already drunken past a doubt, Degenerate nomad of the plains, get out! _[A railway whistle sounds in the far distance.]_ Fire-hearted Demon tamed to human hand, Rushing with smoky breath from land to land, Screaming aloud to scare with rage and wrath Primaeval ignorance before his path, Dragging behind him as he runs along His lilliputian masters, pale and strong, With melancholy sound for plain and hill Man's last Familiar Spirit whistles shrill. Poor devil of the plains, now spent and frail, Hovering wildly on the fatal trail, Pass on!--there lies thy way and thine abode, Get out of Jonathan thy master's road. Where? anywhere!--he's not particular where, So that you clear the road, he does not care; Off, quick! clear out! ay, drink your fill and die; And, since the Earth rejects you, try the Sky! And see if He, who sent your white-faced brother To hound and drive you from this world you bother, Can find a comer for you in another! WITHIN THE SYNAGOGUE.--SERMONIZETH THE PROPHET. Sisters and brothers who love the right, Saints whose hearts are divinely beating, Children rejoicing in the light, I reckon this is a pleasant meeting. Where's the face with a look of grief?-- Jehovah's with us and leads the battle; We've had a harvest beyond belief, And the signs of fever have left the cattle; All still blesses the holy life Here in the land of milk and honey. FEMININE WHISPERS Brother Shuttleworth's seventeenth wife,.. Her with the heer brushed up so funny! THE PROPHET Out of Egypt hither we flew, Through the desert and rocky places; The people murmur'd, and all look'd blue, The bones of the martyr'd filled our traces. Mountain and valley we crawl'd along, And every morning our hearts beat quicker. Our flesh was weak, but our souls were strong. And we'd managed to carry some kegs of liquor. At last we halted on yonder height, Just as the sun in the west was blinking. FEMININE WHISPERS Isn't Jedge Hawkins's last a fright?... I'm suttin that Brother Abe's been drinking! THE PROPHET. That night, my lambs, in a wondrous dream, I saw the gushing of many fountains; Soon as the morning began to beam, Down we went from yonder mountains, Found the water just where I thought, Fresh and good, though a trifle gritty, Pitch'd our tents in the plain, and wrought The site and plan of the Holy City. "Pioneers of the blest," I cried, "Dig, and the Lord will bless each spade- ful." FEMININE WHISPERS Brigham's sealed to another Bride... How worn he's gittin'! he's aging dread- ful. THE PROPHET This is a tale so often told, The theme of every eventful meeting; Yes! you may smile and think it old; But yet it's a tale that will bear repeating. That's how the City of Light began, That's how we founded the saintly nation, All by the spade and the arm of man, And the aid of a special dispensation. "Work" was the word when we begun, "Work" is the word now we have plenty. FEMININE WHISPERS. Heard about Sister Euphemia's son?.. Sealing already, though only twenty! THE PROPHET. I say just now what I used to say, Though it moves the heathens to mock and laughter, From work to prayer is the proper way-- Labour first, and Religion after. Let a big man, strong in body and limb, Come here inquiring about his Maker, This is the question I put to him, "Can you grow a cabbage, or reap an acre?" What's the soul but a flower sublime, Grown in the earth and upspringing surely! FEMININE WHISPERS O yes! she's hed a most dreadful time! Twins, both thriving, though she's so poorly. THE PROPHET. Beauty, my friends, is the crown of life, To the young and foolish seldom granted; After a youth of honest strife Comes the reward for which you've panted. O blessed sight beyond compare, When life with its halo of light is rounded, To see a Saint with reverend hair Sitting like Solomon love-surrounded! One at his feet and one on his knee, Others around him, blue-eyed and dreamy! FEMININE WHISPERS. All very well, but as for me, My man had better!--I'd pison him, Pheemy! THE PROPHET There in the gate of Paradise The Saint is sitting serene and hoary, Tendrils of euros, and blossoms of eyes, Festoon him round in his place of glory; Little cherubs float thick as bees Round about him, and murmur "father!" The sun shines bright and he sits at-ease, Fruit all round for his hand to gather. Blessed is he and for ever gay, Floating to Heaven and adding to it! FEMININE WHISPERS Thought I should have gone mad that day He brought a second; I made him rue it! THE PROPHET Sisters and Brothers by love made wise. Remember, when Satan attempts to quel] you, If this here Earth isn't Paradise You'll never see it, and so I tell you. Dig and drain, and harrow and sow, God will bless you beyond all measure; Labour, and meet with reward below, For what is the end of all labour? Plea- sure! Labour's the vine, and pleasure's the grape; The one delighting, the other bearing. FEMININE WHISPERS Higginson's third is losing her shape. She hes too many--it's dreadful wearing. THE PROPHET But I hear some awakening spirit cry, "Labour is labour, and all men know it; But what is pleasure?" and I reply, Grace abounding and Wives to show it! Holy is he beyond compare Who tills his acres and takes his blessing, Who sees around him everywhere Sisters soothing and babes caressing. And his delight is Heaven's as well, For swells he not the ranks of the chosen? FEMININE WHISPERS. Martha is growing a handsome gel... Three at a birth?--that makes the dozen. THE PROPHET. Learning's a shadow, and books a jest, One Book's a Light, but the rest are human. The kind of study that I think best Is the use of a spade and the love of a woman. Here and yonder, in heaven and earth, By big Salt Lake and by Eden river, The finest sight is a man of worth, Never tired of increasing his quiver. He sits in the light of perfect grace With a dozen cradles going together! FEMININE WHISPERS. The babby's growing black in the face! Carry him out--it's the heat of the weather! THE PROPHET A faithful vine at the door of the Lord, A shining flower in the garden of spirits, A lute whose strings are of sweet accord, Such is the person of saintly merits. Sisters and brothers, behold and strive Up to the level of his perfection; Sow, and harrow, and dig, and thrive, Increase according to God's direction. This is the Happy Land, no doubt, Where each may flourish in his vocation. Brother Bantam will now give out The hymn of love and of jubilation. V--THE FALLING OF THE THUNDERBOLT Deep and wise beyond expression Sat the Prophet holding session, And his Elders, round him sitting With a gravity befitting, Never rash and never fiery, Chew'd the cud of each inquiry, Weigh'd each question and discussed it. Sought to settle and adjust it, Till, with sudden indication Of a gush of inspiration, The grave Prophet from their middle Gave the answer to their riddle, And the lesser lights all holy, Round the Lamp revolving slowly, Thought, with eyes and lips asunder, "_Right_, we reckon, he's a wonder!" Whether Boyes, that blessed brother, Should be sealed unto another, Having, tho' a Saint most steady, Very many wives already? Whether it was held improper, If a woman drank, to drop her? Whether unto Brother Fleming Formal praise would be beseeming, Since from three or four potatoes (Not much bigger than his great toes) He'd extracted, to their wonder, Four stone six and nothing under? Whether Bigg be reprimanded For his conduct underhanded. Since he'd packed his prettiest daughter To a heathen o'er the water? How, now Thompson had departed, His poor widows, broken-hearted, Should be settled? They were seven, Sweet as cherubs up in heaven; Three were handsome, young, and pleasant, And had offers on at present-- Must they take them?.. These and other Questions proffer'd by each brother, The great Prophet ever gracious, Free and easy, and sagacious, Answer'd after meditation With sublime deliberation; And his answers were so clever Each one whisper'd, "Well I never!" And the lesser lights all holy, Round the Prophet turning slowly, Raised their reverend heads and hoary, Thinking, "To the Prophet, glory! Hallelujah, veneration, Reckon that he licks creation!" Suddenly as they sat gleaming, On them came an unbeseeming Murmur, tumult, and commotion, Like the breaking of the ocean; And before a word was utter'd, In rush'd one with voice that fluttered Arms uplifted, face the colour Of a bran-new Yankee dollar, Like a man whose wits are addled. Crying--"_Brother Abe's skedaddled!_" Then those Elders fearful-hearted Raised a loud cry and upstarted, But the Prophet, never rising, Said, "Be calm! this row's surprising!" And as each Saint sank unsinew'd In his arm-chair he continued: "Goodman Jones, your cheeks are yellow, Tell thy tale, and do not bellow! What's the reason of your crying-- Is our brother _dead!_--or _dying?_" As the Prophet spake, supremely Hushing all the strife unseemly, Sudden in the room there entered Shapes on whom all eyes were centred-- Six sad female figures moaning, Trembling, weeping, and intoning, "We are widows broken-hearted-- Abraham Clewson has departed!" While the Saints again upleaping Joined their voices to the weeping, For a moment the great Prophet Trembled, and look'd dark as Tophet. But the cloud pass'd over lightly. "Cease!" he cried, but sniffled slightly, "Cease this murmur and be quiet-- Dead men won't awake with riot. Tis indeed a loss stupendous-- When will Heaven his equal send us? Speak, then, of our brother cherish'd, Was it _fits_ by which he perish'd? Or did Death come even quicker, Thro' a bolting horse or kicker?" At the Prophet's question scowling, All the Wives stood moaning, howling, Crying wildly in a fever, "O the villain! the deceiver!" But the oldest stepping boldly, Curtseying to the Session coldly, Cried in voice like cracking thunder, "Prophet, don't you make a blunder? Abraham Clewson isn't dying-- Hasn't died, as you're implying No! he's not the man, my brothers, To die decently like others! Worse! he's from your cause revolted-- Run away! ske-daddled! bolted!" Bolted! run away! skedaddled! Like to men whose wits are addled, Echoed all those Lights so holy, Round the Prophet shining slowly And the Prophet, undissembling, Underneath the blow sat trembling, While the perspiration hovered On his forehead, and he covered With one trembling hand his features From the gaze of smaller creatures. Then at last the high and gifted Cough'd and craved, with hands uplifted, Silence. When 'twas given duly, "This," said he, "'s a crusher truly! Brother Clewson fall'n from glory! I can scarce believe your story, O my Saints, each in his station, Join in prayer and meditation!" Covering up each eyelid saintly With a finger tip, prayed faintly, Shining in the church's centre, Their great Prophet, Lamp, and Mentor; And the lesser Lights all holy, Round the Lamp revolving slowly, Each upon his seat there sitting, With a gravity befitting, Bowed their reverend heads and hoary, Saying, "To the Prophet glory! Hallelujah, veneration! Reckon that he licks creation!" Lastly, when the trance was ended. And, with face where sorrow blended Into pity and compassion, Shone the Light in common fashion; Forth the Brother stept who brought them First the news which had distraught them, And, while stood the Widows weeping, Gave into the Prophet's keeping A seal'd paper, which the latter Read, as if 'twere solemn matter-- Gravely pursing lips and nodding, While they watch'd in dark foreboding, Till at last, with voice that quivered, He these woeful words delivered:-- "Sisters, calm your hearts unruly, Tis an awful business truly; Weeping now will save him never, He's as good as lost for ever; Yes, I say with grief unspoken, Jest a pane crack'd, smash'd, and broken In the windows of the Temple-- Crack'd's the word--so take example! Had he left ye one and all here On our holy help to call here, Fled alone from _every_ fetter, I could comprehend it better! Flying, not with some strange lady, But with her he had already, With his own seal'd Wife eloping-- It's a case of craze past hoping! List, O Saints, each in his station. To the idiot's explanation!" Then, while now and then the holy Broke the tale of melancholy With a grunt contempt expressing, And the widows made distressing Murmurs of recrimination Here and there in the narration, The great Prophet in affliction Read this awful Valediction! VI--LAST EPISTLE OF ST. ABE TO THE POLYGAMISTS. O Brother, Prophet of the Light!--don't let my state distress you, While from the depths of darkest night I cry, "Farewell! God bless you!" I don't deserve a parting tear, nor even a male- diction, Too weak to fill a saintly sphere, I yield to my affliction; Down like a cataract I shoot into the depths below you, While you stand wondering and mute, my last adieu I throw you; Commending to your blessed care my well-be- loved spouses, My debts (there's plenty and to spare to pay them), lands, and houses, My sheep, my cattle, farm and fold, yea, all by which I've thriven: These to be at the auction sold, and to my widows given. Bless them! to prize them at their worth was far beyond my merit, Just make them think me in the earth, a poor departed spirit. I couldn't bear to say good-bye, and see their tears up-starting; I thought it best to pack and fly without the pain of parting! O tell Amelia, if she can, by careful educa- tion, To make her boy grow up a man of strength and saintly station! Tell Fanny to beware of men, and say I'm still her debtor-- Tho' she cut sharpish now and then, I think it made me better! Let Emily still her spirit fill with holy consola- tions-- Seraphic soul, I hear her still a-reading "Reve- lations!" Bid Mary now to dry her tears--she's free of her chief bother; And comfort Sarah--I've my fears she's going to be a mother; And to Tabitha give for me a tender kiss of healing-- Guilt wrings my soul--I seem to see that well- known face appealing! And now,--before my figure fades for ever from your vision, Before I mingle with the shades beyond your light Elysian, _Now_, while your faces all turn pale, and you raise eyes and shiver, Let me a round unvarnish'd tale (as Shakspere says) deliver; And let there be a warning text in my most shameful story, When some poor sheep, perplext and vext, goes seeking too much glory. O Brigham, think of my poor fate, a scandal to beholders, And don't again put too much weight before you've tried the shoulders! Though I'd the intellectual gift, and knew the rights and reasons; Though I could trade, and save, and shift, according to the seasons; Though I was thought a clever man, and was at spouting splendid,-- Just think how finely I began, and see how all has ended! In _principle_ unto this hour I'm still a holy being-- But oh, how poorly is my power proportion'd to my seeing! You've all the logic on your side, you're right in each conclusion, And yet how vainly have I tried, with eager resolution! My will was good, I felt the call, although my strength was meagre, There wasn't one among you all to serve the Lord more eager! I never tired in younger days of drawing lambs unto me, My lot was one to bless and praise, the fire of faith thrill'd through me. And _you_, believing I was strong, smiled on me like a father,-- Said, "Blessëd be this man, though young, who the sweet lambs doth gather! " At first it was a time full blest, and all my earthy pleasure Was gathering lambs unto my breast to cherish and to treasure; Ay, one by one, for heaven's sake, my female flock I found me, Until one day I did awake and heard them bleating round me, And there was sorrow in their eyes, and mute reproach and wonder, For they perceived to their surprise their Shep- herd was a blunder. O Brigham, think of it and weep, my firm and saintly Master-- _The Pastor trembled at his Sheep, the Sheep despised the Pastor!_ O listen to the tale of dread, thou Light that shines so brightly-- Virtue's a horse that drops down dead if over- loaded slightly! She's all the _will_, she wants to go, she'd carry every tittle; But when you see her flag and blow, just ease her of a little! _One_ wife for me was near enough, _two_ might have fixed me neatly, _Three_ made me shake, _four_ made me puff, _five_ settled me completely,-- But when the _sixth_ came, though I still was glad and never grumbled, I took the staggers, kick'd, went ill, and in the traces tumbled! Ah, well may I compare my state unto a beast's position-- Unfit to bear a saintly weight, I sank and lost condition; I lack'd the moral nerve and thew, to fill so fine a station-- Ah, if I'd had a head like you, and your deter- mination! Instead of going in and out, like a superior party, I was too soft of heart, no doubt, too open, and too hearty. When I _began_ with each young sheep I was too free and loving, Not being strong and wise and deep, I set her _feelings_ moving; And so, instead of noticing the gentle flock in common, I waken'd up that mighty thing--the Spirit of a Woman. Each got to think me, don't you see,--so foolish was the feeling,-- Her own especial property, which all the rest were stealing! And, since I could not give to each the whole of my attention, All came to grief, and parts of speech too deli- cate to mention! Bless them! they loved me far too much, they erred in their devotion, I lack'd the proper saintly touch, subduing mere emotion: The solemn air sent from the skies, so cold, so tranquillising, . That on the female waters lies, and keeps the same from rising, But holds them down all smooth and bright, and, if some wild wind storms 'em, Comes like a cold frost in the night, and into ice transforms 'em! And there, between ourselves, I see the diffi- culty growing, Since most men are as meek as me, too pas- sionate and glowing; They cannot in _your_ royal way dwell like a guest from Heaven Within this tenement of clay, which for the Soul is given; They cannot like a blessed guest come calm and strong into it, Eating and drinking of its best, and calmly gazing thro' it. No, every mortal's not a Saint, and truly very few are, So weak they are, they cannot paint what holy men like you are. Instead of keeping well apart the Flesh and Spirit, brother, And making one with cunning art the nigger of the other, They muddle and confuse the two, they mix and twist and mingle, So that it takes a cunning view to make out either single. The Soul gets mingled with the Flesh beyond all separation, The Body holds it in a mesh of animal sensa- tion; The poor bewilder'd Being, grown a thing in nature double, Half light and soul, half flesh and bone, is given up to trouble. He thinks the instinct of the clay, the glowings of the Spirit, And when the Spirit has her say, inclines the Flesh to hear it. The slave of every passing whim, the dupe of every devil, Inspired by every female limb to love, and light, and revel, Impulsive, timid, weak, or strong, as Flesh or Spirit makes him, The lost one wildly moans along till mischief overtakes him; And when the Soul has fed upon the Flesh till life's spring passes, Finds strength and health and comfort gone-- the way of last year's grasses, And the poor Soul is doom'd to bow, in deep humiliation, Within a place that isn't now a decent habitation. No! keep the Soul and Flesh apart in pious resolution, Don't let weak flutterings of the heart lead you to _my_ confusion! But let the Flesh be as the _horse_, the Spirit as the _rider_, And use the snaffle first of course, and ease her up and guide her; And if she's going to resist, and won't let none go past her, Just take the _curb_ and give a twist, and show her you're the Master. The Flesh is but a temporal thing, and Satan's strength is in it, Use it, but conquer it, and bring its vice dowN every minute! Into a woman's arms don't fall, as if you meant to _stay_ there, _Just come as if you'd made a call\ and idly found your way there_; Don't praise her too much to her face, but keep her calm and quiet,-- Most female illnesses take place thro' far too warm a diet; Unto her give your fleshly kiss, calm, kind, and patronising, Then--soar to your own sphere of bliss, before her heart gets rising! Don't fail to let her see full clear, how in your saintly station The Flesh is but your nigger here obeying your dictation; And tho' the Flesh be e'er so warm, your Soul the weakness smothers Of loving any female form much better than the others! O Brigham, I can see you smile to hear the Devil preaching;-- Well, I can praise your perfect style, tho' far beyond my reaching. Forgive me, if in shame and grief I vex you with digression, And let me come again in brief to my own dark confession. The world of men divided is into _two portions_, brother, The first are Saints, so high in bliss that they the Flesh can smother; God meant them from fair flower to flower to flutter, smiles bestowing, Tasting the sweet, leaving the sour, just hover- ing,--and going. The second are a different set, just _halves_ of perfect spirits, Going about in bitter fret, of uncompleted merits, Till they discover, here or there, their _other half_ (or woman), Then these two join, and make a Pair, and so increase the human. The second Souls inferior are, a lower spirit- order, Born 'neath a less auspicious star, and taken by soft sawder;-- And if they do not happen here to find their fair Affinity, They come to grief and doubt and fear, and end in asininity; And if they try the blessed game of those superior to them, They're very quickly brought to shame,--their passions so undo them. In some diviner sphere, perhaps, they'll look and grow more holy,-- Meantime they're vessels Sorrow taps and grim Remorse sucks slowly. Now, Brigham, _I_ was made, you see, one of those _lower_ creatures, Polygamy was not for me, altho' I joined its preachers. Instead of, with a wary eye, seeking the one who waited, And sticking to her, wet or dry, because the thing was fated, I snatch'd the first whose beauty stirred my soul with tender feeling! And then another! then a third! and so con- tinued Sealing! And duly, after many a smart, discovered, sighing faintly, I _hadn't found my missing part, and _wasn't_ strong and saintly! O they were far too good for me, altho' their zeal betrayed them;-- Unfortunately, don't you see, heaven for some other made them: Each would a downright blessing be, and Peace would pitch the tent for her, If "she" could only find the "he" originally meant for her! Well, Brother, after many years of bad domestic diet, One morning I woke up in tears, still weary and unquiet, And (speaking figuratively) lo! beside my bed stood smiling _The Woman_, young and virgin snow, but beckon- ing and beguiling. I started up, my wild eyes rolled, I knew her, and stood sighing, My thoughts throng'd up like bees of gold out of the smithy flying. And as she stood in brightness there, familiar, tho' a stranger, I looked at her in dumb despair, and trembled at the danger. But, Brother Brigham, don't you think the Devil could so undo me, That straight I rushed the cup to drink too late extended to me. No, for I hesitated long, ev'n when I found she loved me, And didn't seem to think it wrong when love and passion moved me. O Brigham, you're a Saint above, and know not the sensation The ecstasy, the maddening love, the rapturous exultation, That fills a man of lower race with wonder past all speaking, When first he finds in one sweet face the Soul he has been seeking! When two immortal beings glow in the first fond revealing, And their inferior natures know the luxury of feeling! But ah, I had already got a quiver-full of bless- ing, Had blundered, tho' I knew it not, six times beyond redressing, And surely it was time to stop, tho' still my lot was lonely: My house was like a cobbler's shop, full, tho' with "misfits" only. And so I _should_ have stopt, I swear, the wretchedest of creatures, Rather than put one mark of care on her belovéd features: But that it happen'd Sister Anne (ah, now the secret's flitted!) Was left in this great world of man unto my care committed. Her father, Jason Jones, was dead, a man whose faults were many, "O, be a father, Abe," he said, "to my poor daughter, Annie!" And so I promised, so she came an Orphan to this city, And set my foolish heart in flame with mingled love and pity; And as she prettier grew each day, and throve 'neath my protection, _I saw the Saints did cast her way some tokens of affection_. O, Brigham, pray forgive me now;--envy and love combining, I hated every saintly brow, benignantly in- clining! Sneered at their motives, mocked the cause, went wild and sorrow-laden, And saw Polygamy's vast jaws a-yawning for the maiden. Why _not_, you say? Ah, yes, why not, from your high point of vision; But I'm of an inferior lot, beyond the light Elysian. I tore my hair, whined like a whelp, I loved her to distraction, I saw the danger, knew the help, yet trembled at the action. At last I came to you, my friend, and told my tender feeling; You said, "Your grief shall have an end--this is a case for Sealing; And since you have deserved so well, and made no heinous blunder, Why, brother Abraham, _take_ the gel, but mind you keep her under." Well! then I went to Sister Anne, my inmost heart unclothing, Told her my feelings like a man, concealing next to nothing, Explain'd the various characters of those I had already, The various tricks and freaks and stirs peculiar to each lady, And, finally, when all was clear, and hope seem'd to forsake me, "There! it's a wretched chance, my dear--you leave me, or you take me." Well, Sister Annie look'd at me, _her_ inmost heart revealing (Women are very weak, you see, inferior, full of feeling), Then, thro' her tears outshining bright, "I'll never never leave you! "O Abe," she said, "my love, my light, why should I pain or grieve you? I do not love the way of life you have so sadly chosen, I'd rather be a single wife than one in half a dozen; But now you cannot change your plan, tho' health and spirit perish, And I shall never see a man but you to love and cherish. Take me, I'm yours, and O, my dear, don't think I miss your merit, I'll try to help a little here your true and loving spirit." "Reflect, my love," I said, "once more," with bursting heart, half crying, "Two of the girls cut very sore, and most of them are trying!" And then that' gentle-hearted maid kissed me and bent above me, "O Abe," she said, "don't be afraid,--I'll try to make them _love_ me!" Ah well! I scarcely stopt to ask myself, till all was over, How precious tough would be her task who made those dear souls love her! But I was seal'd to Sister Anne, and straight- way to my wonder A series of events began which showed me all my blunder. Brother, don't blame the souls who erred thro' their excess of feeling-- So angrily their hearts were stirred by my last act of sealing; But in a moment they forgot the quarrels they'd been wrapt in, And leagued together in one lot, with Tabby for the Captain. Their little tiffs were laid aside, and all com- bined together, Preparing for the gentle Bride the blackest sort of weather. It wasn't _feeling_ made them flout poor Annie in that fashion, It wasn't love turn'd inside out, it wasn't jealous passion, It wasn't that they cared for _me_, or any other party, Their hearts and sentiments were free, their ap- petites were hearty. But when the pretty smiling face came blossom- ing and blooming, Like sunshine in a shady place the fam'ly Vault illuming, It naturally made them grim to see its sunny colour, While like a row of tapers dim by daylight, they grew duller. She tried her best to make them kind, she coaxed and served them dumbly, She watch'd them with a willing mind, deferred to them most humbly; Tried hard to pick herself a friend, but found her arts rejected, And fail'd entirely in her end, as one might have expected. But, Brother, tho' I'm loathe to add one word to criminate them, I think their conduct was too bad,--it almost made me hate them. Ah me, the many nagging ways of women are amazing, Their cleverness solicits praise, their cruelty is crazing! And Sister Annie hadn't been a single day their neighbour, Before a baby could have seen her life would be a labour. But bless her little loving heart, it kept its sorrow hidden, And if the tears began to start, suppressed the same unbidden. She tried to smile, and smiled her best, till I thought sorrow silly, And kept in her own garden nest, and lit it like a lily. O I should waste your time for days with talk like this at present, If I described her thousand ways of making things look pleasant! But, bless you, 'twere as well to try, when thunder's at its dire work, To clear the air, and light the sky, by penny- worths of firework. These gentle ways to hide her woe and make my life a blessing, Just made the after darkness grow more gloomy and depressing. Taunts, mocks, and jeers, coldness and sneers, insult and trouble daily, A thousand stabs that brought the tears, all these she cover'd gaily; But when her fond eyes fell on _me_, the light of love to borrow, And Sister Anne began to see _I knew_ her secret sorrow, All of a sudden like a mask the loving cheat forsook her, And reckon I had all my task, for _illness_ over- took her. She took to bed, grew sad and thin, seem'd like a spirit flying, Smiled thro' her tears when I went in, but when I left fell crying; And as she languish'd in her bed, as weak and wan as water, I thought of what her father said, "Take care of my dear daughter!" Then I look'd round with secret eye upon her many Sisters, And close at hand I saw them lie, ready for use --like blisters; They seemed with secret looks of glee, to keep their wifely station; They set their lips and sneer'd at me, and watch'd the situation. O Brother, I can scarce express the agony of those moments, 1 fear your perfect saintliness, and dread your cutting comments! I prayed, I wept, I moan'd, I cried, I anguish'd night and morrow, I watch'd and waited, sleepless-eyed, beside that bed of sorrow. At last I knew, in those dark days of sorrow and disaster, Mine wasn't soil where you could raise a Saint up, or a Pastor; In spite of careful watering, and tilling night and morning, The weeds of vanity would spring without a word of warning. I was and ever must subsist, labell'd on every feature, A wretched poor _Monogamist_, a most inferior creature-- Just half a soul, and half a mind, a blunder and abortion, Not finish'd half till I could find the other missing portion! And gazing on that missing part which I at last had found out, I murmur'd with a burning heart, scarce strong to get the sound out, "If from the greedy clutch of Fate I save this chief of treasures, I will no longer hesitate, but take decided mea- sures! A poor monogamist like me can _not_ love half a dozen, Better by far, then, set them free! and take the Wife I've chosen! Their love for me, of course, is small, a very shadowy tittle, They will not miss my face at all, or miss it very little. I can't undo what I have done, by my forlorn embraces, And call the brightness of the sun again into their faces; But I _can_ save one spirit true, confiding and unthinking, From slowly curdling to a shrew or into swine- dom sinking." These were my bitter words of woe, my fears were so distressing, Not that I would reflect--O no!--on any living blessing. Thus, Brother, I resolved, and when she rose, still frail and sighing, I kept my word like better men, and bolted,-- and I'm flying. Into oblivion I haste, and leave the world be- hind me, Afar unto the starless waste, where not a soul shall find me. I send my love, and Sister Anne joins cordially, agreeing I never was the sort of man for your high state of being; Such as I am, she takes me, though; and after years of trying, From Eden hand in hand we go, like our first parents flying; And like the bright sword that did chase the first of sires and mothers, Shines dear Tabitha's flaming face, surrounded by the others: Shining it threatens there on high, above the gates of heaven, And faster at the sight we fly, in naked shame, forth-driven. Nothing of all my worldly store I take, 'twould be improper, I go a pilgrim, strong and poor, without a single copper. Unto my Widows I outreach my property com- pletely. There's modest competence for each, if it is managed neatly. That, Brother, is a labour left to your sagacious keeping;-- Comfort them, comfort the bereft! I'm good as dead and sleeping! A fallen star, a shooting light, a portent and an omen, A moment passing on the sight, thereafter seen by no men! I go, with backward-looking face, and spirit rent asunder. O may you prosper in your place, for you're a shining wonder! So strong, so sweet, so mild, so good!--by Heaven's dispensation, Made Husband to a _multitude_ and Father to a _nation!_ May all the saintly life ensures increase and make you stronger! Humbly and penitently yours, A. Clewson (_Saint no longer_). THK FARM IN THE VALLEY--SUNSET. Still the saintly City stands, Wondrous work oF busy hands; Still the lonely City thrives, Rich in worldly goods and wives, And with thrust-out jaw and set Teeth, the Yankee threatens yet-- Half admiring and half riled, Oft by bigger schemes beguiled, Turning off his curious stare To communities elsewhere. Always with unquiet eye Watching Utah on the sly. Long the City of the Plain Left its image on my brain: White kiosks and gardens bright Rising in a golden light; Busy figures everywhere Bustling bee-like in the glare; And from dovecots in green places, Peep'd out weary women's faces, Flushing faint to a thin cry From the nursery hard by. And the City in my thought Slept fantastically wrought, Till the whole began to seem Like a curious Eastern dream, Like the pictures strange we scan In the tales Arabian: Tales of magic art and sleight, Cities rising in a night, And of women richly clad, Dark-eyed, melancholy, sad, Ever with a glance uncertain, Trembling at the purple curtain, Lest behind the black slave stand With the bowstring in his hand Happy tales, within whose heart Founts of weeping eyes upstart, Told, to save her pretty head, By Scheherazad in bed! All had faded and grown faint, Save the figure of the Saint Who that memorable night Left the Children of the Light, Flying o'er the lonely plain From his lofty sphere of pain Oft his gentle face would flit O'er my mind and puzzle it, Ever waking up meanwhile Something of a merry smile, Whose quick light illumined me During many a reverie, When I puffed my weed alone. Faint and strange the face had grown, Tho' for five long years or so I had watched it come and go, When, on busy thoughts intent, I into New England went, And one evening, riding slow By a River that I know, (Gentle stream! I hide thy name, Far too modest thou for fame!) I beheld the landscape swim In the autumn hazes dim, And from out the neighbouring dales Heard the thumping of the flails. All was hush'd; afar away (As a novelist would say) SUNSET IN NEW ENGLAND Sank the mighty orb of day, Staring with a hazy glow On the purple plain below, Where (like burning embers shed From the sunset's glowing bed, Dying out or burning bright, Every leaf a blaze of light) Ran the maple swamps ablaze; Everywhere amid the haze, Floating strangely in the air, Farms and homesteads gather'd fair; And the River rippled slow Thro' the marshes green and low, Spreading oft as smooth as glass As it fringed the meadow grass, Making 'mong the misty fields Pools like golden gleaming shields. Thus I walked my steed along, Humming a low scrap of song, Watching with an idle eye White clouds in the dreamy sky Sailing with me in slow pomp. In the bright flush of the swamp, While his dogs bark'd in the wood, Gun in hand the sportsman stood; And beside me, wading deep, Stood the angler half asleep, Figure black against the gleam Of the bright pools of the stream; Now and then a wherry brown With the current drifted down Sunset-ward, and as it went Made an oar-splash indolent; While with solitary sound, Deepening the silence round, In a voice of mystery Faintly cried the chickadee- Suddenly the River's arm Rounded, and a lonely Farm Stood before me blazing red To the bright blaze overhead; In the homesteads at its side, Cattle lowed and voices cried, And from out the shadows dark Came a mastiff's measured bark. Fair and fat stood the abode On the path by which I rode, And a mighty orchard, strown Still with apple-leaves wind-blown, Raised its branches gnarl'd and bare Black against the sunset air, And with greensward deep and dim, Wander'd to the River's brim. Close beside the orchard walk Linger'd one in quiet talk With a man in workman's gear. As my horse's feet drew near, The labourer nodded rough "good-day," Turned his back and loung'd away. Then the first, a plump and fat Yeoman in a broad straw hat, Stood alone in thought intent, Watching while the other went, And amid the sunlight red Paused, with hand held to his head. In a moment, like a word Long forgotten until heard, Like a buried sentiment Born again to some stray scent, Like a sound to which the brain Gives familiar refrain, Something in the gesture brought Things forgotten to my thought; Memory, as I watched the sight. Flashed from eager light to light Remember'd and remember'd not, Half familiar, half forgot. Stood the figure, till at last, Bending eyes on his, I passed, Gazed again, as loth to go, Drew the rein, stopt short, and so Rested, looking back; when he, The object of my scrutiny, Smiled and nodded, saying, "Yes! Stare your fill, young man! I guess You'll know me if we meet again!" In a moment all my brain Was illumined at the tone, All was vivid that had grown Faint and dim, and straight I knew; him, Holding out my hand unto him, Smiled, and called him by his name. Wondering, hearing me exclaim. Abraham Clewson (for'twas he) Came more close and gazed at me, As he gazed, a merry grin Brighten'd down from eyes to chin: In a moment he, too, knew me, Reaching out his hand unto me, Crying "Track'd, by all that's blue Who'd have thought of seeing _you?_ Then, in double quicker time Than it takes to make the rhyme, Abe, with face of welcome bright, Made me from my steed alight; Call'd a boy, and bade him lead The beast away to bed and feed; And, with hand upon my arm, Led me off into the Farm, Where, amid a dwelling-place Fresh and bright as her own face, With a gleam of shining ware For a background everywhere, Free as any summer breeze, With a bunch of huswife's keys At her girdle, sweet and mild Sister Annie blush'd and smiled,-- While two tiny laughing girls, Peeping at me through their curls, Hid their sweet shamefacëdness In the skirts of Annie's dress. ***** That same night the Saint and I Sat and talked of times gone by, Smoked our pipes and drank our grog By the slowly smouldering log, While the clock's hand slowly crept To midnight, and the household slept "Happy?" Abe said with a smile, "Yes, in my _inferior_ style, Meek and humble, not like them In the New Jerusalem." Here his hand, as if astray, For a moment found its way To his forehead, as he said, "Reckon they believe I'm dead? Ah, that life of sanctity Never was the life for me. Couldn't stand it wet nor dry, Hated to see women cry; Couldn't bear to be the cause Of tiffs and squalls and endless jaws Always felt amid the stir Jest a whited sepulchre; And I did the best I could When I ran away for good. Yet, for many a night, you know (Annie, too, would tell you so), Couldn't sleep a single wink, Couldn't eat, and couldn't drink, Being kind of conscience-cleft For those poor creatures I had left, Not till I got news from there, And I found their fate was fair, Could I set to work, or find Any comfort in my mind. Well (here Abe smiled quietly), Guess they didn't groan for me! Fanny and Amelia got Sealed to Brigham on the spot; Emmy soon consoled herself In the arms of Brother Delf; And poor Mary one fine day Packed her traps and tript away Down to Fresco with Fred Bates, A young player from the States: While Sarah,'twas the wisest plan, Pick'd herself a single man-- A young joiner fresh come down Out of Texas to the town-- And he took her with her baby, And they're doing well as maybe.'" Here the Saint with quiet smile, Sipping at his grog the while, Paused as if his tale was o'er, Held his tongue and said no more. "Good," I said, "but have you done? You have spoke of all save one-- All your Widows, so bereft, Are most comfortably left, But of one alone you said Nothing. Is the lady _dead?" Then the good man's features broke Into brightness as I spoke, And with loud guffaw cried he, "What, Tabitha? Dead! Not she. All alone and doing splendid-- Jest you guess, now, how she's ended! Give it up? This very week I heard she's at Oneida Creek, All alone and doing hearty, Down with Brother Noyes's party. Tried the Shakers first, they say, Tired of them and went away, Testing with a deal of bother This community and t'other, Till she to Oneida flitted, And with trouble got admitted. Bless you, she's a shining lamp, Tho' I used her like a scamp, And she's great in exposition Of the Free Love folk's condition, Vowing, tho' she found it late, Tis the only happy state.... "As for me," added the speaker, "I'm lower in the scale, and weaker; Polygamy's beyond my merits, Shakerism wears the spirits, And as for Free Love, why you see (Here the Saint wink'd wickedly) With my whim it might have hung Once, when I was spry and young; But poor Annie's love alone Keeps my mind in proper tone, And tho' my spirit mayn't be strong, I'm lively--as the day is long." As he spoke with half a yawn, Half a smile, I saw the dawn Creeping faint into the gloom Of the quickly-chilling room. On the hearth the wood-log lay, With one last expiring ray; Draining off his glass of grog, Clewson rose and kick'd the log; As it crumbled into ashes, Watched the last expiring flashes, Gave another yawn and said, "Well! I guess it's time for bed!" THE END. BIBLIOGRAPHICAL NOTE ON ST. ABE AND HIS SEVEN WIVES. St. Abe and his Seven Wives was written in 1870, at a time when all the Cockney bastions of criticism were swarming with sharp-shooters on the look-out for "the d------d Scotchman" who had dared to denounce Logrolling. It was published anonymously, and simultaneously _The Drama of Kings_ appeared with the author's name. The _Drama_ was torn to shreds in every newspaper; the Satire, because no one suspected who had written it, was at once hailed as a masterpiece. Even the _Athenaum_ cried "all hail" to the illustrious Unknown. The _Pall Mall Gazette_ avowed in one breath that Robert Buchanan was utterly devoid of dramatic power, while the author of _St. Abe_ was a man of dramatic genius. The secret was well kept, and the bewildered Cocknies did not cease braying their hosannahs even when another anonymous work, _White Rose and Red_, was issued by the same publisher. _St. Abe_ went through numerous editions in a very short space of time. To one familiar with the process of book-reviewing, and aware of the curious futility of even honest literary judgments, there is nothing extraordinary in the facts which I have just stated. Printed cackle about books will always be about as valuable as spoken cackle about them, and the history of literature is one long record of the march of genius through regions of mountainous stupidity. But there were some points about the treatment of _St. Abe_ which are worth noting, as illustrating the way in which reviewing "is done" for leading newspapers. Example. The publisher sent out "early sheets" to the great dailies, several of which printed eulogistic reviews. The _Daily Telegraph_, however, was cautious. After receiving the sheets, the acting or sub-editor sent a message round to the publisher saying that a cordial review had been written and was in type, but that "the Chief" wanted to be assured, before committing himself to such an advertisement, about the authorship of the work. "_Is_ it by _Lowell?_" queried the jack-in-office; "only inform us in confidence, and the review shall appear." Mr. Strahan either did not reply, or refused to answer the question. Result--the cordial review never appeared at all! The general impression, however, was that the poem was written by James Russell Lowell. One or two kind critics suggested Bret Harte, but these were in a minority. No one suspected for one moment that the work was written by a Scotchman who, up to that date, had never even visited America. The _Spectator_ (A Daniel come to judgment!) devoted a long leading article to proving that humour of this particular kind could have been produced only in the Far West, while a leading magazine bewailed the fact that we had no such humourists in England, since "with Thackeray our last writer of humour left us." In America itself, the success of the book was less remarkable, and the explanation was given to me in a letter from a publisher in the States, who asserted that public feeling against the Mormons was so fierce and bitter that even a joke at their expense could not be appreciated. "The very subject of Mormondom," wrote my friend, "is regarded as indecent, unsavoury, and offensive." In spite of all, the satire was appreciated, even in America. Already, however, its subject has ceased to be contemporary and become historical. Mormonism, as I depicted it, is as dead as Slavery, for the Yankee--as I foreshadowed he would do, in this very book--has put down Polygamy. Future generations, therefore, may turn to this book as they will turn to _Uncle Tom's Cabin_, for a record of a system which once flourished, and which, when all is said and done, did quite as much good as harm. I confess, indeed, that I am sorry for the Mormons; for I think that they are more sinned against than sinning. Polygamy is abolished in America, but a far fouler evil, Prostitution, flourishes, in both public and private life. The Mormons crushed this evil and obliterated it altogether, and if they substituted Polygamy, they only did openly and politically what is done, and must be done, clandestinely, in every country, under the present conditions of our civilisation. The present is the first cheap edition of the book, and the first which bears the author's name on the title page. It will be followed by a cheap edition of _White Rose and Red_. I shall be quite prepared to hear now, on the authority of the newspapers, that the eulogy given to _St. Abe_ on its first appearance was all a mistake, and that the writer possesses no humour whatsoever. I was informed, indeed, the other day, by a critic in the _Daily News_, that most of my aberrations proceeded from "a fatal want of humour." The critic was reviewing the _Devil's Case_, and his suggestion was, I presume, that I ought to have perceived the joke of the Nonconformist Conscience and latterday Christianity. I thought that I had done so, but it appears that I had not been funny at all, or not funny enough. But my real misfortune was, that my name was printed on the title page of the work then under review. I cannot conclude this bibliographical note without a word concerning the remarkable artist who furnished _St. Abe and his Seven Wives_ with its original frontispiece. The genius of the late A. B. Houghton is at last receiving some kind of tardy recognition, chiefly through the efforts of Mr. Pennell, whose criticisms on art have done so much to free the air of lingering folly and superstition. When I sought out Mr. Houghton, and persuaded him to put pencil to paper on my behalf, he was in the midst of his life-long struggle against the powers of darkness. He died not long afterwards, prematurely worn out with the hopeless fight. One of the last of the true Bohemians, a man of undoubted genius, he never learned the trick of wearing fine linen and touting for popularity; but those who value good work hold him in grateful remembrance, and I am proud to think that so great a master in black and white honoured me by associating himself with a book of mine. Robert Buchanan. ORIGINALLY PREFACED TO SAINT ABE AND HIS SEVEN WIVES. TESTIMONIES OF DISTINGUISHED PERSONS. I. From P----------t G------t, U.S. Smart. Polygamy is Greek for Secesh. Guess Brigham will have to make tracks. II. From R. W. E------n, Boston, U.S. Adequate expression is rare. I had fancied the oracles were dumb, and had returned with a sigh to the enervating society of my friends in Boston, when your book reached me. To think of it! In this very epoch, at this very day, poetry has been secreting itself silently and surely, and suddenly the whole ocean of human thought is illumined by the accumulated phosphoresence of a subtle and startling poetic life.. . . Your work is the story of Polygamy written in colossal cipher the study of all forthcoming ages. Triflers will call you a caricaturist, empty solemnities will deem you a jester. Fools! who miss the pathetic symbolism of Falstaff, and deem the Rabelaisan epos fit food for mirth.... I read it from first page to last with solemn thoughts too deep for tears. I class you already with the creators, with Shakespere, Dante, Whitman, Ellery Channing, and myself. III. From W------t W----------n, Washington, U.S. I Our own feuillage; A leaf from the sweating branches of these States; A fallen symbol, I guess, vegetable, living, human; A heart-beat from the hairy breast of a man. 2 The Salon contents me not; The fine feathers of New England damsels content me not; The ways of snobs, the falsettos of the primo tenore, the legs of Lydia Thomson's troupe of blondes, content me not; Nor tea-drinking, nor the twaddle of Mr. Secretary Harlan, nor the loafers of the hotel bar, nor Sham, nor Long- fellow's Village Blacksmith. 3 But the Prairies content me; And the Red Indian dragging along his squaw by the scruff of the neck; And the bones of mules and adventurous persons in Bitter Creek; And the oaths of pioneers, and the ways of the unwashed, large, undulating, majestic, virile, strong of scent, all these content me. 4 Utah contents me; The City by the margin of the great Salt Lake contents me; And to have many wives contents me; Blessed is he who has a hundred wives, and peoples the solitudes of these States. 5 Great is Brigham; Great is polygamy, great is monogamy, great is polyandry, great is license, great is right, and great is wrong; And I say again that wrong is every whit as good as right, and not one jot better; And I say further there is no such thing as wrong, nor any such thing as right, and that neither are accountable, and both exist only by allowance. 6 O I am wonderful; And the world, and the sea, and joy and sorrow, and sense and nonsense, all content me; And this book contents me, with its feuillage from the City of many wives. IV. From Elder F------k E----------s, of Mt. L------n, U.S. An amusing attempt to show that polygamy is a social failure. None can peruse it without perceiving at once that the author secretly inclines to the ascetic tenets of Shakerism. V. From Brother T. H. N------s, O----------a C--------k. After perusing this subtle study, who can doubt that Free Love is the natural human condition? The utter selfishness of the wretched monogamist-hero repels and sickens us; nor can we look with anything but disgust on the obtusity of the heroine, in whom the author vainly tries to awaken interest. It is quite clear that the reconstruction of Utah on O--------a C------k principles would yet save the State from the crash which is impending. VI. From E---------a F-------n H-------m, of S----------n Island. If _Polygamy_ is to continue, then, I say, let _Polyandry_ flourish! Woman is the sublimer Being, the subtler Type, the more delicate Mechanism, and, strictly speaking, _needs_ many pendants of the inferior or masculine Type to fulfil her mission in perfect comfort. Shall Brigham Young, a mere Man, have sixteen wives; and shall one wretched piece of humanity content _me_, that supreme Fact, _a perfect Woman_, highest and truest of beings under God? No; if these things be tolerated, I claim for each Woman, in the name of Light and Law, twenty ministering attendants of the lower race; and the day is near when, if this boon, or any other boon we like to ask, be denied us, it will be _taken with a strong hand!_ VII. From T------s C--------e, Esq., Chelsea, England. The titanic humour of the Conception does not blind me to the radical falseness of the Teaching, wherein, as I shall show you presently, you somewhat resemble the miserable Homunculi of our I own literary Wagners; for, if I rightly conceive, you would tacitly and by inference urge that it is expressly part of the Divine Thought that the _Ewigweibliche_, or Woman-Soul, should be _happy_. Now Woman's _mundane_ unhappiness, as I construe, comes of her inadequacy; it is the stirring within her of the Infinite against the Finite, a struggle of the spark upward, of the lower to the higher Symbol. Will Woman's Rights Agitators, and Monogamy, and Political Tomfoolery, do what Millinery has failed to do, and waken one Female to the sense of divine Function? It is not _happiness_ I solicit for the Woman-Soul, but _Identity_; and the prerogative of Identity is great work, Adequacy, pre-eminent fulfilment of the Function; woman, in this country of rags and shams, being buried quick under masses of Sophistication and Upholstery, oblivious of her divine duty to increase the population and train the young masculine Idea starward. I do not care if the wives of Deseret are pale, or faint, or uncultured, or unhappy; it is enough for me to know that they have a numerous progeny, and believe in Deity or the Divine Essence; and I will not conclude this letter without recording my conviction that yonder man, Brigham Young by name, is perhaps the clearest Intellect now brooding on this planet; that Friedrich was royaller but not greater, and that Bismarck is no more than his equal; and that he, this American, few in words, mark you, but great in deeds, has decided a more stupendous Question than ever puzzled the strength of either of those others,--the Question of the Sphere and Function in modern life of the ever-agitating _Feminine Principle_. If, furthermore, as I have ever held, the test of clearness of intellect and greatness of soul be _Success_, at any price and under any circumstances, none but a transcendental Windbag or a pedantic Baccalaureus will doubt my assertion that Young is a stupendous intellectual, ethical, and political Force--a Master-Spirit--a Colossal Being, a moral Architect of sublime cunning--as such to be reverenced by every right-thinking _Man_ under the Sun. VIII. From J------n R------n, Esq., London. I am not generally appreciated in my own country, because I frequently change my views about religion, art, architecture, poetry, and things in general. Most of my early writings are twaddle, but my present opinions are all valuable. I think this poem, with its nervous Saxon Diction, its subtle humour, its tender pathos and piteousness, the noblest specimen of narrative verse of modern times; and, indeed, I know not where to look, out of the pages of Chaucer, for an equally successful blending of human laughter and ethereal mystery. At the same time, the writer scarcely does justice to the subject on the aesthetic side. A City where the streets are broad and clean and well-watered, the houses surrounded by gardens full of fruit and flowers; where the children, with shining, clean-washed faces, curtsey to the Philosophers in the public places; where there are no brothels and no hells; where life runs fresh, free, and unpolluted,--such a City, I say, can hardly be the symbol of feminine degradation. More than once, tired of publishing my prophetic warnings in the _Daily Telegraph_, I have thought of bending my weary footsteps to the new Jerusalem; and I might have carried out my intention long ago, if I had had a less profound sense of my own unfitness for the duties of a Saint. IX. From M--------w A--------d, Esq., England. Your poem possesses a certain rough primitive humour, though it appears to me deficient in the higher graces of _sweetness_ and _light._ St. Paul would have entirely objected to the monogamical inference drawn in your epilogue; and the fact that you draw any such inference at all is to me a distressing proof that your tendency is to the Philistinism of those authors who write for the British Matron. I fear you have not read "Merope." SOME NOTICES OF THE FIRST EDITION. From the "GRAPHIC." "Such vigorous, racy, determined satire has not been met with for many a long day. It is at once fresh and salt as the sea.... The humour is exquisite, and as regards literary execution, the work is masterly." From the "PALL MALL GAZETTE." "Although in a striking address to Chaucer the author intimates an expectation that Prudery may turn from his pages, and though his theme is certainly a delicate one, there is nothing in the book that a modest man may not read without blinking, and therefore, we suppose, no modest woman. On the other hand, the whole poem is marked with so much natural strength, so much of the inborn faculties of literature--(though they are wielded in a light, easy, trifling way)--that they take possession of our admiration as of right. The chief characteristics of the book are mastery of verse, strong and simple diction, delicate, accurate description of scenery, and that quick and forcible discrimination of character which belongs to men of dramatic genius. This has the look of exaggerated praise. We propose, therefore, to give one or two large samples of the author's quality, leaving our readers to judge from them whether we are not probably right. If they turn to the book and read it through, we do not doubt that they will agree with us." From the "ILLUSTRATED REVIEW." "The tale, however, is not to be read from reviews.... The variety of interest, the versatility of fancy, the richness of description with which the different lays and cantos are replete, will preclude the possibility of tediousness. To open the book is to read it to the end. It is like some Greek comedy in its shifting scenes, its vivid pictures, its rapidly passing 'dramatis personae' and supernumeraries.. .. The author of 'St. Abe,' who can write like this, may do more if he will, and even found a new school of realistic and satirical poetry." From the "DAILY NEWS." "If the author of a 'Tale of Salt Lake City' be not a new poet, he is certainly a writer of exceedingly clever and effective verses. They have the ring of originality, and they indicate ability to produce something still more remarkable than this very remarkable little piece. It merits a place among works which every one reads with genuine satisfaction. It is a piece which subserves one of the chief ends of poetry, that of telling a tale in an unusually forcible and pleasant way.... If it be the author's purpose to furnish a new argument against polygamous Mormons, by showing the ridiculous side of their system, he has perfectly succeeded. The extracts we have given show the varied, fluent, and forcible character of his verse. None who read about Saint Abe and his Seven Wives can fail to be amused and to be gratified alike by the manner of the verse and the matter of the tale." From the "SCOTSMAN." "This book does not need much commendation, but it deserves a great deal. The author of 'The Biglow Papers' might have written it, but there are passages which are not unlike Bret Harte; and him we suspect. The authorship, however, may be left out of notice. Men inquire who has written a good book, that they may honour him; but if his name never be heard, the book is none the less prized. In design and construction this work has high merit. It is a good story and it is good poetry. The author is a humourist and a satirist, and he has here displayed all his qualities lavishly." From the "NONCONFORMIST." "Amazingly clever.... Besides its pure tone deserves warm recognition. The humour is never coarse. There is a high delicacy, which is sufficient to colour and sweeten the whole, as the open spring breeze holds everything in good savour." From the "SPECTATOR." We believe that the new book which has just appeared, 'St. Abe and His Seven Wives,' will paralyze Mormon resistance far more than any amount of speeches in Congress or messages from President Grant, by bringing home to the minds of the millions the ridiculous-diabolic side of the peculiar institution. The canto called 'The Last Epistle of St. Abe to the Polygamists,' with its humorous narrative of the way in which the Saint, sealed to seven wives, fell in love with one, and thenceforward could not abide the jealousy felt by the other six, will do more to weaken the last defence of Mormonism--that after all, the women like it--than a whole ream of narratives about the discontent in Utah. Thousands on whom narrative and argument would make little or no impression, will feel how it must be when many wives with burning hearts watch the husband's growing love for one, when the favourite is sick unto death, and how 'they set their lips and sneered at me and watched the situation,' and will understand that the first price paid for polygamy is the suppression of love, and the second, the slavery of women. The letter in which the first point is proved is too long for quotation, and would be spoiled by extracts; but the second could hardly be better proved than in these humorous lines. The descriptions of Saint Abe and his Seven Wives will be relished by roughs in California as much as by the self-indulgent philosophers of Boston.... Pope would have been proud, we fancy, of these terrible lines, uttered by a driver whose _fiancée_ has just been beguiled away by a Mormon saint. From the "ATHENÆUM." "'Saint Abe and his Seven Wives' has a freshness and an originality, altogether wanting in Mr. Longfellow's new work, 'The Divine Tragedy.' In quaint and forcible language--language admirably suited to the theme; the author takes us to the wondrous city of the saints, and describes its inhabitants in a series of graphic sketches. The hero of the story is Saint Abe, or Abraham Clewson, and in giving us his history the author has really given us the inner life of the Mormon settlement. In his pages we see the origin of the movement, the reasons why it has increased, the internal weakness of the system, and the effect it produces on its adherents. We are introduced to the saints, whom we see among their pastures, in their homes, in their promenades, and in their synagogue." From the "FREEMAN." "A remarkable poem.... The production is anonymous, but whoever the author may be there can be no question that he is a poet, and one of vast and varied powers. The inner life of Mormondom is portrayed with a caustic humour equal to anything in 'The Biglow Papers'; and were it not for the exquisite elegance of the verse we should think that some parts of the poem were written by Robert Browning. The hero of the poem is a Mormon, who fares so badly as a polygamist that he elopes with one of his seven wives--the one whom he really loves; and the story is a most effective exposure of the evils which necessarily attach to polygamy." From the "WEEKLY REVIEW." "There can be no doubt that it is worthy of the author of 'The Biglow Papers.' Since that work was published, we have received many humorous volumes from across the Atlantic, but nothing equal to 'St. Abe.' As to its form, it shows that Mr. Lowell has been making advances in the poetic art; and the substance of it is as strong as anything in the entire range of English satirical literature." From the "BRITISH QUARTERLY REVIEW." "The writer has an easy mastery over various kinds of metre, and a felicity of easy rhyming which is not unworthy of our best writers of satire..., The prevailing impression of the whole is of that easy strength which does what it likes with language and rhythm. .... The style is light and playful, with admirable touches of fine discrimination and rich humour; but the purpose is earnest. .... The book is a very clever and a very wholesome one. It is one of those strong, crushing, dramatic satires, which do more execution than a thousand arguments." From "TEMPLE BAR." "It is said to be by Lowell. Truly, if America has more than one writer who can write in such a rich vein of satire, humour, pathos, and wit, as we have here, England must look to her laurels.... This is poetry of a high order. Would that in England we had humourists who could write as well. But with Thackeray our last writer of humour left us." From the "WESTMINSTER REVIEW." "'Saint Abe and his Seven Wives' may lay claim to many rare qualities. The author possesses simplicity and directness. To this he adds genuine humour and interposes dramatic power. Lastly, he has contrived to give a local flavour, something of the salt of the Salt Lake to his characters, which enables us to thoroughly realise them.... We will not spoil the admirable canto 'Within the Synagogue' by any quotation, which, however long, cannot possibly do it justice. We will merely say that this one hit is worth the price of the whole book. In the author we recognise a true poet, with an entirely original vein of humour." From the "MANCHESTER GUARDIAN." "It is thoroughly American, now rising into a true imaginative intensity, but oftener falling into a satirical vein, dealing plainly enough with the plague-spots of Salt Lake society and its wily, false prophets.... Like most men capable of humour, the author has command of a sweeter and more harmonious manner. Indeed, the beautiful descriptive and lyrical fragments stand in vivid and reflecting relief to the homely staple of the poem." From the "TORONTO GLOBE." "It is impossible to deny that the praises bestowed on 'St. Abe and his Seven Wives' as a work of literary power are deserved." 
50535	----	(http://mormontextsproject.org) Blood Atonement and the Origin of Plural Marriage A DISCUSSION Correspondence between ELDER JOSEPH F. SMITH, JR. of the Church of Jesus Christ of Latter-day Saints AND MR. RICHARD G. EVANS, Second Counselor in the Presidency of the "Reorganized" Church * * * * * "To correct misrepresentation, we adopt self representation." --John Taylor. Correspondence between ELDER JOSEPH F. SMITH, (JR.,) of the Church of Jesus Christ of Latter-day Saints, and MR. RICHARD C. EVANS, second counselor (1905) in the Presidency of the "Reorganized" Church. A conclusive refutation of the false charges persistently made by ministers of the "Reorganized" Church against the Latter-day Saints and their belief. Also a supplement containing a number of affidavits and other matters bearing on the subjects. SALT LAKE CITY, UTAH PRINTED IN U.S.A. INTRODUCTION The correspondence in this pamphlet was brought about through the wilful misrepresentation of the doctrines of the Latter-day Saints and the unwarranted abuse of the authorities of the Church by Mr. Richard C. Evans, in an interview which appeared in the Toronto (Canada) _Daily Star_ of January 28, 1905. A copy of the interview was placed in the hands of the writer, who, on February 19th following, replied to Mr. Evans in an open letter which was published in the Toronto Star on or about the 25th of the month.[1] This open letter was answered by Mr. Evans in a personal letter, and on the 23rd of May, a rejoinder to his reply was sent to Mr. Evans at his home in London, Ontario, Canada. In all, four communications--including the interview--have passed between us, and all of these four communications are here reproduced _in full_. A copy of the open letter which appeared in the _Star_, was also sent to Mr. Evans who acknowledged its receipt. Nothing more was done in regard to this correspondence until August 17th and 24th, when an article containing a portion of it appeared in the _Zion's Ensign_, published by the "Reorganized" church at Independence, Jackson County, Missouri, under the title: "Statements Authenticated," in which it was made to appear that the full and complete communications were reproduced. But this, however, was not the case. In a letter from Mr. Evans to the editor of the _Ensign_ which accompanied the above mentioned article, he said: Believing that good will be accomplished by the publication of the entire matter, I herewith mail you the referred to matter. From this it would naturally be supposed that the _complete_ correspondence would be given. However I was not surprised to see that Mr. Evans' side of the controversy was _in full_, while a large portion of my first communication had been purposely suppressed; and that my second letter _did not appear at all_! And thus was the "_entire matter_" given to the readers of the _Ensign_ that "good" might be "accomplished." (?) The parts that were purposely left out of my communication by Mr. Evans, were most vital to the subject and have been indicated as they appear in the body of this work by being placed in italics, excepting a few minor matters which he omitted that I have not mentioned, nevertheless matters that throw light upon the subject. One of these quotations was in relation to two articles in the first volume of the _Saints' Herald_ which were important, coming, as they did from the "enemy's" camp. Here is the omitted part: If you believe your statement to be true, will you kindly explain the following passage in the _Saints' Herald_, your official organ, volume I, page 9,--it would be well for you to read the entire chapter, which is entitled "Polygamy." The quotation is as follows: "The death of the Prophet is one fact that has been realized, although he abhorred and repented of this iniquity (meaning "polygamy") before his death. This branch of the subject we shall leave to some of our brethren, who are qualified to explain it satisfactorily." In the same volume, page 27, what is meant by the following: "He, (Joseph Smith) caused the revelation on the subject (polygamy) to be burned, and when he voluntarily came to Nauvoo and resigned himself into the arms of his enemies he said that he was going to Carthage to die. At that time he also said that if it had not been for that accursed spiritual wife doctrine he would not have come to that." Kindly read the context. There is more evidence that can be produced, but if you will explain this it may suffice. The first half of the succeeding paragraph was quoted but the second half was omitted. I quote in full with the part suppressed in italics: In the light of the knowledge I have received and the evidence at my command, I know that the Prophet Joseph Smith made no such statement as the above, and that he did not have the revelation burned. _There is, however, value in the above statements from your "Herald," for they bear witness to the origin and introduction of the principle of plural marriage and revelation concerning the same_. It is easy to perceive that Mr. Evans felt "that good will be accomplished by the publication of the 'entire matter'"; and for that reason he omitted this evidence which the leaders of the "Reorganization" have been trying so successfully to destroy for lo these many years. The two articles in the _Saints' Herald_ have caused the leaders of that sect no end of trouble, and today they are in the same fix in regard to plural marriage that the first editor of that paper was when he wrote, for they cannot explain the Prophet's connection with the principle "satisfactorily," and never will be able to until they acknowledge the truth. Another of Mr. Evans' ommissions that "good" might be "accomplished" (?) is the following paragraph in reference to President Brigham Young: It is true that President Young was elected president at Kanesville; but on what grounds do you charge him with holding the office in trust for the "dead president's son?" Do you not know that such a statement --contrary to the written word--was antagonistic to the teachings of President Young, as recorded in the _Times and Seasons_, as well as since that time? Will you please explain on what grounds you charge President Young with being "under suspicion at the time of Joseph Smith's death?" Am I to infer by this that you mean to convey the idea that Brigham Young was in any way responsible for the death of Joseph Smith? The Prophet never had a truer friend. You know that at the time of the martyrdom Brigham Young was on a mission away from home. If this is the inference you wish to convey, it is not only contemptible but viciously false. It appears from the actions of many of those who fight the Latter-day Saints, that they fully realize their inability to successfully oppose the doctrines of the Church with truth as a weapon of attack, and, therefore, resort to falsehood, vilification and abuse, attempting to blind those who are not acquainted with the facts. The doctrine of the Church has survived all such onslaughts and continues to spread throughout the earth, as a witness against those who have adopted such base methods for its overthrow. It will continue to spread, bless mankind and prepare all who accept it, and follow its teachings in righteousness, for an inheritance in the kingdom of God. The Reorganite ministers are generally in the front rank among those who oppose the Church and resort to tactics of a doubtful character. They travel from place to place, never losing an opportunity in private, on the rostrum or through the press, to "explain the radical difference" between their organization and that of the Church of Jesus Christ of Latter-day Saints, and in denouncing "the Utah Mormon and his iniquities." On such occasions they will quote garbled and isolated extracts from sermons and from writings by Elders of the Church, taking particular pains to cover up the context in order to prejudice the uninformed mind. In this way many a harmless, inoffensive passage has been made to do great execution in some quarters and among a certain class. Nor is this all. Nearly every crime that was committed within a thousand miles of Utah in early days and many that were invented out of whole cloth, are brought to bear against the "dreadful Mormons," the Church and the Gospel, that they may be stigmatized and made to appear vile and hateful before the world. So much of their time is spent in this way that they can surely have but little left in which to tell the world what they themselves believe. No reason except that of misrepresentation and jealousy can be assigned for actions of this kind. These men oppose the truth in a spirit of jealousy and to cover up their own false position, and by such an attitude prove that they are ashamed of their own faith, being conscious of its weakness. The supplement following the correspondence is composed of a number of affidavits and other testimony bearing on the subjects under discussion, which, it is hoped, will be of interest and perhaps of value to the reader. JOSEPH F. SMITH, JR. Salt Lake City, Utah, September 5, 1905. Footnotes 1. As I did not receive a copy of the _Toronto Star_ I cannot positively say that my article appeared in full, but if it did not Mr. Evans is still without excuse for not considering the _entire matter_ for he received personally a duplicate copy of the article sent the _Star_ which contained those portions he has failed to include in his "entire matter" in the _Zion's Ensign_. MR. R. C. EVANS' INTERVIEW IN THE TORONTO, CANADA, "DAILY STAR," JAN. 28, 1905 LATTER-DAY SAINT VISITING TORONTO--MR. R. C. EVANS, WHO IS PROMOTING THE GROWTH OF HIS CHURCH IN CANADA, NOT A BELIEVER IN POLYGAMY--DENOUNCES THE UTAH MORMONS. The name Mormon does not please Toronto's six hundred baptized Latter-day Saints, not to mention the fifty thousand others scattered over the globe. This fact was emphasized today, when R. C. Evans, one of the three members of the Presidency, explained the radical difference between the two denominations. Mr. Evans, who reached Toronto a few days ago to spend a month here, denounces the "Utah Mormon and his iniquities." "We do not believe in polygamy, blood atonement, and kindred evils," he said to the _Star_ last night at 142 Peter street, where he is visiting, "They are an abomination to the Lord. The term Mormon is offensive to us, because it is associated in the public mind with the practices that I have specified. The other night, while I was holding a service here, four Utah Elders came to me. I referred to polygamy, and they defended it. 'We endorse it,' they told me, 'but we don't practice it.' Three women were with them, and I said to one, 'Do you believe in polygamy?' 'I do,' she replied, 'and I know that God will punish the United States for prohibiting it.' I understand that there are five Utah elders in Toronto at the present time, and in addresses here I will expose polygamy and blood atonement." BORN NEAR MONTREAL Mr. Evans is forty-three years old, but doesn't look his age. He is rather below medium height, strongly built, wears his black hair short, and his round, slightly olive face is clean shaven. He is animated in manner, and though his English is occasionally at fault, he speaks fluently and well. He was born at St. Andrew's near Montreal, but his ancestry is not confined to any one country, Irish, Welsh and German blood flows in his veins and his somewhat nasal voice is typically American. "I was baptized in 1876," he said, "ordained a priest in 1882, became an elder in 1884, entered the quorum of seventy in 1886, was chosen one of the twelve apostles in 1897; and in 1902, was selected one of President Joseph Smith's two counselors, the other being his eldest son, Frederick M. Smith. I was the pastor of the London, Ontario, church from 1882 to 1886, and have given particular attention to Canada. We occupy a rented church on the corner of Sumac and St. David streets, a new church on Camden street, and another at Humber Bay, practically three congregations in Toronto." The Latter-day Saints and the Utah Mormons, according to Mr. Evans, are frequently confused, greatly to his regret. TROUBLES OF THE SECT "My President Joseph Smith," he explained, "is the oldest son of Joseph Smith, who, when a boy of fifteen, was directed to the mound wherein he found the golden plates from which he compiled the Book of Mormon. "He organized his church in 1830, when 25 years old, and between 1830 and 1844 his following numbered 200,000. In 1844 he was shot and killed for his anti-slavery sympathies,[1] and with him died his brother Hyrum. John Taylor, a Toronto convert of 1838, was wounded, but recovered. Joseph Smith's city of Nauvoo, Illinois, was wrecked, and in 1847, at Kanesville, Iowa, Brigham Young was elected president, though he still professed to hold the office in trust for the dead president's eldest son, also, Joseph, whom the father had consecrated as his successor.[2] Brigham Young reorganized[3] the church, rebaptized every member, including himself, and in 1848 (1847) he reached Salt Lake City. With him went the widow and children of Hyrum Smith, whose son Joseph F., is now president of the Utah church. The widow of the first president had refused to follow Young, and her boy Joseph was brought up in his father's footsteps, hating polygamy and other impurities. 'Young Joseph,' as he was called, connected himself with the Saints, who had rejected Brigham Young, and was elected their president. He was then 28 years old. In 1872 he was called to Washington, a report having reached the Government that Mormonism had again sprung up in Illinois. He disproved the charge of polygamy and blood atonement, and demonstrated that Latter-day Saintism was in keeping with the law and supported by the Bible. Incorporation was granted, and we have prospered. UPHELD DEATH "Brigham Young, who had been under suspicion at Joseph Smith's death, introduced polygamy and blood atonement at Salt Lake City. Blood atonement meant death to anyone who left his church. Brigham Young's argument was that the apostate whose throat was cut from ear to ear, the favorite way, saved his soul, but his object was to keep his people under his iron heel. Young was a shrewd, bad man. "I spent a day and a half with Joseph F. Smith at Salt Lake City three years ago, and he gave me a group photo of himself, his surviving five wives, and thirty-six children. His first wife was dead. She died broken-hearted and insane. Personally, Joseph F. Smith is a genial, kindly man, but he and I differed on Polygamy. I told him it was vile and wicked, always had been, and always would be. In appearance he resembles his cousin, my own president." Mr. Evans is married, and has two children. The three faces look at you from his watch case. He has recently returned from the northwest. His faith has several thriving churches there, he says, while the Utah Mormons are settled in one part of Alberta. Footnotes 1. Mr. Evans' declaration that the Prophet was killed for his anti- slavery sympathies is rather surprising, when we consider that he was in one of the anti-slave states, and the mob at Carthage was largely composed of men with very strong "anti-slavery sympathies." The fact is he and his brother Hyrum were martyred for their religion of which Celestial Marriage, (including Plural Marriage) formed a part. One of the charges made against them was that of teaching "polygamy." 2. In proof that the Prophet did not ordain or consecrate his son as his successor, the reader is referred to the affidavits of John W. Rigdon and Bathsheba W. Smith. 3. As the Church was never disorganized, it could not be reorganized. Mr. Evans has made a mistake. It was the Quorum of the First Presidency that was disorganized at the Prophet's death and which was _reorganized_ when Brigham Young was elected President, and not the Church. REPLY TO R. C. EVANS The following letter was published in the Toronto _Daily Star_ in answer to the false charges which appeared in Mr. Evans' interview. Salt Lake City, Feb. 19, 1905. _Mr. R. C. Evans_, _Counselor in Presidency of Reorganized Church_. Sir:--I have before me a copy of the Toronto _Daily Star_, bearing date of January 28, last, in which there is a column on the front page, purporting to be an interview, by a representative of that paper with you, in which I desire to call your attention. In doing so I desire to be fair and dispassionate, and also candid, and I would like it if you would receive and reply to this communication in the same spirit and manner to me personally. You are reported as not being "pleased," nor Toronto's six hundred baptized members, with the name "Mormon." "This fact," says the _Star_, "was emphasized today when R. C. Evans, one of the three members of the Presidency explained the radical difference between the two denominations. Mr. Evans * * * denounced the Utah Mormon and his iniquities." Then you are made to say: "The term Mormon is offensive to us, because it is associated in the public mind with the practices that I have specified." That is, the alleged practices of the Utah "Mormons," namely, "polygamy and blood atonement." Did you know that "the term Mormon" has always been applied to the Church of Jesus Christ of Latter-day Saints? That the name attached to the Church with the publication and promulgation of the Book of Mormon? That it was first applied by the enemies of the Church as an opprobrium; but that during the lifetime of Joseph Smith the Martyr, and ever since it has been a term accepted by the Church because of popular custom, as an appellation? If, then, the name is so distasteful to you and your fellows in Canada and throughout the world, although it be on the grounds you have named, why do you not discard the Book of Mormon, from whence the name is derived, as well as the name. Is not the term _Book of Mormon_ as closely associated in the public mind with "polygamy and blood atonement," as is the _name_ of the Book? How are you going to disassociate the book itself from the name as commonly applied to the Church, since this name has been attached to the Church from the beginning, and before the alleged "practices" of the "Utah Mormon" gained such publicity? _Really, I think it would be quite proper for those holding the view which you are said to have expressed, not only to renounce the name "Mormon" as applied to the Church but also the Book itself_.[1] You do not believe in blood atonement. Is not this the more reason why you should discard the Book of Mormon? Are you not at issue with the teachings not only of that book, but also with those of the Bible on this matter? If so, why not discard the Bible, and while you are about it, the Book of Doctrine and Covenants also? Both of these, as well as the Book of Mormon, teach the doctrine of "blood atonement," and they are all "associated in the public mind" with the alleged "practices" of the Church of Jesus Christ of Latter-day Saints. Let us consider this subject of "blood atonement." Book of Mormon: Mosiah 3:11.--His blood atoneth for the sins of those who have fallen by the transgression of Adam. Verse 15.--And understood not that the law of Moses availeth nothing except it were through the atonement of his blood. Verse 16.--Even so the blood of Christ atoneth for their sins. Alma 21:9.--Now Aaron began to open the Scriptures unto them concerning the coming of Christ, and also concerning the resurrection of the dead, and that there could be no redemption for mankind, save it was through the death and suffering of Christ, and the atonement of his blood. I Nephi 12:10.--Their garments are made white in his blood. II Nephi 9:7.--And if so, (not an infinite atonement) this flesh must have laid down to rot and to crumble to its mother earth, to rise no more. From the Bible: Mark 14:22-25.--And as they did eat, Jesus took bread and blessed and brake it, and gave to them, and said: Take, eat; this is my body. And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. And he said unto them, This is my blood of the new testament which is shed for many. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the Kingdom of God. From the Doctrine and Covenants: Section 45:4.--(Utah edition) Saying, Father, behold the sufferings and death of him who did no sin, in whom thou wast well pleased; behold the blood of thy Son which was shed--the blood of him whom thou gavest that thyself might be glorified. Section 74:7.--But little children are holy, being sanctified through the atonement of Jesus Christ, and this is what the scriptures mean. Section 76:39-41.--For all the rest shall be brought forth by the resurrection of the dead, through the triumph and the glory of the Lamb, who was slain, who was in the bosom of the Father before the worlds were made. And this is the gospel, the glad tidings which the voice out of the heavens bore record unto us. That he came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness. Section 29:1.--Listen to the voice of Jesus Christ, your Redeemer, the Great I AM, whose arm of mercy hath atoned for your sins. Verse 17.--And it shall come to pass, because of the wickedness of the world, that I will take vengeance upon the wicked, for they will not repent; for the cup of mine indignation is full; for behold, my blood shall not cleanse them if they hear me not. STATEMENT OF AN ENEMY But the report says: "This doctrine was introduced by Brigham Young" and that it meant "death to anyone who left the Church * * * that the apostate whose throat was cut from ear to ear * * * saved his soul." Why you made this statement you best know; but were you not aware that it was but the repetition of the ravings of enemies of the Church, without one grain of truth? Did you not know that not a single individual was ever "blood atoned," as you are pleased to call it, for apostasy or any other cause? Were you not aware, in repeating this false charge, that it was made by the most bitter enemies of the Church before the death of the Prophet Joseph Smith? Do you know of anyone whose blood was ever shed by the command of the Church, or members thereof, to "save his soul?" Did you not know that you were embittering the people against the "Mormon" Elders, and that just such malicious charges and false insinuations have made martyrs for the Church, whose blood does not "cease to come up into the ears of the Lord of Sabaoth?" Never in the history of this people can the time be pointed to when the Church ever attempted to pass judgment on, or execute an apostate as per your statement. There are men living in Utah today who left the Church in the earliest history of our State who feel as secure, and are just as secure and free from molestation from their former associates as you or any other man could be. EFFICACY OF THE BLOOD OF CHRIST The Latter-day Saints believe in the efficacy of the blood of Christ. They believe that through obedience to the laws and ordinances of the Gospel they obtain a remission of sins; but this could not be if Christ had not died for _them_. If you did believe in blood atonement, I might ask you why the blood of Christ was shed? and _in whose stead was it shed_? I might ask you to explain the words of Paul: "Without shedding of blood is no remission." UNPARDONABLE SINS Are you aware that there are certain sins that man may commit for which the atoning blood of Christ does not avail? Do you not know, too, that this doctrine is taught in the Book of Mormon? And is not this further reason why you should discard the Book as well as the name? Is it not safe for us to rely upon the scriptures for the solution of problems of this kind? Let me quote: From the Book of Mormon: II Nephi 9:35.--Wo unto the murderer who deliberately killeth, for he shall die. Alma 1:13, 14.--And thou hast shed the blood of a righteous man, yea, a man who has done much good among this people; and were we to spare thee, his blood would come upon us for vengeance. Alma 42:19.--Now, if there were no law given--if a man murdered he should die, would he be afraid he would die if he should murder? From the Bible: Genesis 9:12, 13.--And whoso sheddeth man's blood, by man shall his blood be shed; for man shall not shed the blood of man. For a commandment I give, that every man's brother shall preserve the life of man, for in mine own image have I made man. (Inspired translation.) Luke 11:50.--That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation. Hebrews 9:22.--And almost all things are by the law purged with blood; and without shedding of blood is no remission. Hebrews 10:26-29.--For if we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins. * * * * He that despised Moses' law died without mercy under two or three witnesses; Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing. (I commend to you the careful reading of these two chapters:) I John 3:15.--No murderer hath eternal life abiding in him. I John 5:16.--If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. From the Doctrine and Covenants: Section 87:7.--That the cry of the saints, and of the blood of the saints, shall cease to come up into the ears of the Lord of Sabbath, from the earth, to be avenged of their enemies. Section 101:80.--And for this purpose have I established the constitution of this land, by the hands of wise men, whom I raised up unto this very purpose, and redeemed the land by the shedding of blood. Section 42:18, 19.--And now, behold, I speak unto the church. Thou shalt not kill; and he that kills shall not have forgiveness in this world, nor in the world to come. And again, I say, thou shalt not kill; but he that killeth shall die. Verse 79.--And it shall come to pass, that if any persons among you shall kill, they shall be delivered up and dealt with according to the laws of the land; for remember that he hath no forgiveness, and it shall be proved according to the laws of the land. THE LAW OF CAPITAL PUNISHMENT In pursuance of, and in harmony with this scriptural doctrine, which has been the righteous law from the days of Adam to the present time, the founders of Utah incorporated in the laws of the Territory provisions for the capital punishment of those who wilfully shed the blood of their fellow man. This law, which is now the law of the State, granted unto the condemned murderer the privilege of choosing for himself whether he die by hanging, or whether he be shot, and thus have his blood shed in harmony with the law of God; and thus atone, so far as it is in his power to atone, for the death of his victim. Almost without exception the condemned party chooses the latter death. This is by the authority of the law of the land, not that of the Church. This law was placed on the statutes through the efforts of the "Mormon" legislators, and grants to the accused the right of jury trial. It is from this that the vile charge, which you are pleased to repeat, has been maliciously misconstrued by the enemies of the Church, who prefer to believe a lie. When men accuse the Church of practicing "blood atonement" on those who deny the faith, or, for that matter, on any living creature, they know that they bear false witness, and they shall stand condemned before the judgment seat of God. PLURAL MARRIAGE Since the action taken by the United States government, and also by the Church, in regard to plural marriage, I shall not discuss its virtues nor answer arguments in opposition to that principle as a principle of our faith. As you, however, are reported to have said that "Brigham Young introduced" that doctrine "in Salt Lake City," I would be pleased if you would explain, as a matter of history, why Sidney Rigdon, before "President Young introduced" the doctrine, declared that the principle of plural marriage was introduced, to his knowledge, by Joseph Smith the Prophet, and that he, Sidney Rigdon, rejected that doctrine and "warned Joseph Smith and his family" that it would bring ruin upon them. You will find this in the _Messenger and Advocate_, published in June, 1846, volume 2, page 475, number 6. Will you kindly explain why this same Sidney Rigdon practiced polygamy, which he so fervently condemns? Will you kindly explain why Lyman Wight, James J. Strang, Gladden Bishop, William Smith, and others, none of whom had much love for President Young and did not follow him, also taught and practiced polygamy _before plural marriage was "introduced by President Young_." If you doubt this, I will gladly furnish you with the proof. Indeed, you may find a great deal of it in the third volume of your church history. THE "SAINTS' HERALD" AS A WITNESS If you believe your statement to be true, will you kindly explain the following paragraph in the _Saints Herald_, your official organ, volume 1, page 9. It would be well for you to read the entire chapter, which is entitled "polygamy." The quotation is: "_The death of the prophet is one fact that has been realized, although he abhorred and repented of this iniquity (meaning 'polygamy,') before his death. This branch of the subject we shall leave to some of our brethren, who are qualified to explain it satisfactorily_." In the same volume, page 27, what is meant by the following? "_He (Joseph Smith) caused the revelation on the subject ('polygamy') to be burned, and when he voluntarily came to Nauvoo and resigned himself into the arms of his enemies he said that he was going to Carthage to die. At that time he also said that if it had not been for that accursed spiritual wife doctrine, he would not have come to that." Kindly read the context_. _There is more evidence that can be produced, but if you will explain this it may suffice_. In the light of the knowledge I have received and the evidence at my command, I know that the Prophet Joseph Smith made no such statement as the above, and that he did not have the revelation burned. _There is, however, value in the above statements from your "Herald," for they bear witness to the origin and introduction of the principle of plural marriage, and the revelation concerning the same_.[2] THE UTAH VISIT In connection with this, let me call your attention to your visit to Salt Lake City some three years ago. At that time you met President Lorenzo Snow, a man whose veracity cannot justly be questioned; you heard him bear his testimony to the effect that he was taught that principle by the Prophet Joseph Smith, and that the Prophet declared to Lorenzo Snow that he had married his sister, Eliza R. Snow. You met and conversed with Lucy Walker Smith, and she told you that she was married to the Prophet Joseph Smith on the first day of May, 1843, in Nauvoo, Elder William Clayton performing the ceremony. You met Catherine Phillips Smith, who told you she was married in August, 1843, in Nauvoo, to the Patriarch Hyrum Smith, his brother Joseph the Prophet officiating in that ceremony. You will remember that the first wives of both these men were living at the time. I hardly think these testimonies have passed from your memory in so brief a time. I am personally acquainted with these women, and know that they are truthful and honest--honorable women, whose testimonies should be believed. In the face of all this evidence, do you think it fair and consistent for you and your fellow believers to constantly lay at the door of President Young the responsibility for the "introduction of plural marriage" and the "authorship" of the above mentioned revelation? My letter is already long, but I desire to briefly mention another item or two. PRESIDENT SMITH'S DENIAL In the interview you are made to say that while on your visit to Salt Lake City, you spent a day and a half with Joseph F. Smith; that you and he "differed on polygamy," and that you "told him it was vile and wicked, always had been, and always would be." I took occasion to ask my father if you and he had discussed polygamy at that time and if you had uttered that above expression or any other of like nature. He replied that he had no discussion with you on that subject; that you did not say one word to him in relation to polygamy, either favorable or otherwise; that your visit was a social one, and friendly, and was not occupied by the discussion of any differences which may have existed. _It is true that President Young was elected president at Kanesville, but on what grounds do you charge him with holding the office in trust for the "dead president's son?" Do you not know that such a statement--contrary to the written word--was antagonistic to the teachings of President Young, as recorded in the "Times and Seasons," as well as since that Time_? PRESIDENT YOUNG THE PROPHET'S FRIEND _Will you please explain on what grounds you charge President Young as being "under suspicion at the time of Joseph Smith's death?" Am I to infer by this that you mean to convey the idea that Brigham Young was in any way responsible for the death of Joseph Smith? The Prophet never had a truer friend. You know that at the time of the martyrdom Brigham Young was on a mission away from home. If this is the inference you wish to convey, it is not only contemptible but viciously false_.[3] With reference to my father's first wife, you say she died "broken hearted and insane." If you mean to insinuate that this condition, if true, was the result of any act whatever on the part of my father, it is also scandalously false. I have good reason to believe that she died neither broken hearted nor insane. If it were true, I would still think that you, as a professed minister of the Gospel, might employ your time to better advantage than as an aspersor or a scandal-monger. Respectfully, Joseph F. Smith, Jr. Footnotes 1. This sentence in italics was omitted in Mr. Evans' publication of the _entire matter_ in the _Zion's Ensign_, August 17th, 1905. 2. The quotations from the _Saints' Herald_ which are in Italics were purposely omitted from Mr. Evans' "publication of the entire matter," as it appeared in the _Zion's Ensign_ of August 7, 1905. The reason for the suppression of this evidence is easy to discern. The authorities of the "Reorganization" have tried to destroy the evidence, that it could not be circulated among their church members, therefore very few copies of this particular _Herald_ can today be found. 3. These paragraphs in italics were also omitted from Mr. Evans' "publication of the entire matter," as it appeared in the _Zion's Ensign_ August 17, 1905. MR. EVANS' LETTER _Mr. Joseph F. Smith, Jr.:_ Sir:--Your open letter published in the Toronto _Star_ for February 25, is before me. You say: "I desire to be fair, dispassionate and also candid." Those who read your letter will see plainly that you have mispresented the interview, my faith and the facts concerning my visit to Salt Lake, and that you are guilty of a labored effort to cover up the _true facts_ regarding "blood atonement," "polygamy," etc., and my faith in the Book of Mormon. So much for those desires. My position with regard to the Book of Mormon, and the name "Mormon," is too well known for you to blind the people concerning it. The interview shows plainly in what sense "the term 'Mormon' is offensive to us." Read it again, sir: "Because it is associated in the public mind with the practices that I have specified." The abominations of _Brighamism_; namely, polygamy, blood atonement, Adam-God,[1] and other evils that have disgraced the name throughout civilization. The true Church never has adopted the name "Mormon" as being the proper name of the church. The Latter-day Saints were sometimes called "Mormons" in derision, as you admit, because they believed in the divine authenticity of the Book of Mormon, and some church members may have been willing to be called "Mormon"; yet you "candidly (?) fairly, dispassionately" ask me, "Why do you not discard the Book of Mormon from whence the name is derived?" Now, sir, I profess to believe in the divine authenticity of the Holy Bible; as well call me a Bible, because I believe in the Bible,[2] as call me a Mormon because I believe in the Book of Mormon. The church that I have the honor to represent is incorporated under the laws of the United States as "The Reorganized Church of Jesus Christ of Latter Day Saints." BLOOD ATONEMENT There is not an honest thinking person on earth who is acquainted with the faith of the church regarding the atonement of Jesus Christ but that will say your attempt to misrepresent my faith in this regard is diametrically opposite to your stated desire to be "fair, dispassionate and candid." You know that a prominent article in the Epitome of the Faith and Doctrine of the _true church_ reads as follows: "We believe that through the atonement of Christ, all men may be saved by obedience to the laws and ordinances of the gospel." You know that the true church believes in the atoning blood of Christ as stated in the scriptures you cite in your letter, and yet you try to make out that because we do not believe in the doctrine of blood atonement as taught by Brigham Young and his successors in "Utah Mormonism," that we do not believe in the atonement of our Lord and Savior Jesus Christ. The doctrine of the atonement of Christ is far above the doctrine of blood atonement as taught by Brighamism. To prove this, I submit the statements as made by Brigham Young and other leading members of the Utah Church, as found in their sermons, printed by your church: Brigham Young said, October 9, 1852: "What shall be done with the sheep that stink the flock so? We will take them, I was going to say, and cut off their tails two inches behind their ears; however I will use a milder term, and say cut off their ears."--Journal of Discourses, vol. 1:213. Brigham said again, March 27, 1853: "I say, rather than that apostates should flourish here, I will unsheath my bowie knife, and conquer or die. (Great commotion in the congregation and a simultaneous burst of feeling, assenting to the declaration.) Now, you nasty apostates, clear out, or judgment will be put to the line and righteousness to the plummet. (Voices generally, 'Go it, go it.') If you say it is all right, raise your hands (all hands up). Let us call upon the Lord to assist us in this and every good work."--Journal of Discourses, vol. 1:83. Echoing what Brigham said, P. P. Pratt said, on March 27, 1853, "My feelings are with those who have spoken, decidedly and firmly so. * * * I need not repeat their doom, it has been told here today, they have been faithfully warned. * * * It is too late in the day for _us_ to stop and inquire whether such an outcast has the truth."--Journal of Discourses, vol. 1, pp. 84, 86. Elder Orson Hyde said April 9, 1853: "Suppose the shepherd should discover a wolf approaching the flock, what would he be likely to do? Why, we would suppose, if the wolf was within proper distance, that he would kill him at once * * * kill him on the spot. * * * It would have a tendency to place a terror on those who leave these parts, that may prove their salvation when they see the heads of thieves taken off, or shot down before the public."--Journal of Discourses, vol. 1:72, 73. President Brigham Young preached, February 8, 1857, as follows "All mankind love themselves; and let these principles be known by an individual and he would be glad to have his blood shed. That would be loving themselves even to an eternal exaltation. Will you love your brothers and sisters likewise when they have committed a sin that cannot be atoned for without the shedding of blood? That is what Jesus Christ meant. He never told a man or woman to love their enemies in their wickedness. He never intended any such thing. "I could refer you to plenty of instances where men have been righteously slain in order to atone for their sins. I have seen scores and hundreds of people for whom there would have been a chance in the last resurrection if their lives had been taken and their blood spilled upon the ground, as a smoking incense to the Almighty, but who are now angels to the devil, until our elder brother, Jesus Christ, raises them up, conquers death, hell and the grave.[3] I have known a great many men who have left this church, for whom there is no chance whatever for exaltation; but if their blood had been spilt it would have been better for them. The wickedness and ignorance of the nations forbid this principle being in full force, but the time will come when the law of God will be in full force. "This is loving our neighbor as ourselves; if he needs help, help him; and if he wants salvation and it is necessary to spill his blood upon the ground in order that he may be saved, spill it."--Journal of Discourses, vol. 4, p. 220, or Deseret News, vol. 6, p. 397. President J. M. Grant said, September 21, 1856: "I say there are men and women here that I would advise to go to the president immediately, and ask him to appoint a committee to attend to their case, and then let a place be selected, and let that committee shed their blood."--_Deseret News_, vol. 6, p. 235. President Heber C. Kimball said; July 19, 1854: "It is believed in the world that our females are all common women. Well, in one sense they are common--that is, they are like all other women, I suppose, but they are not unclean, for we wipe all unclean ones out of our midst; we not only wipe them from our streets, but we wipe them out of existence. And if the world wants to practice uncleanness, and bring their prostitutes here, if they do not repent and forsake their sins, we will wipe the evil out. We will not have them in this valley unless they repent, for so help me God, while I live I will lend my hand to wipe such persons out, and I know this people will."--_Deseret News_, August 16, 1854, and _Millennial Star_, vol. 16, pages 738-9. The above statements speak for themselves, and these were what I read to the reporter. You ask, "Do you _know_ of anyone whose blood was ever shed by the command of the church or members thereof to save his soul?" To _know_ by hearing such a command given, or seeing a murder committed, is one thing, to believe the evidence of many who have testified is another. No sir, I was never present when such a command was given, nor when murder was committed; but I have read that which leads me to believe that under Brighamism, Utah was for years a land of assassination and a field of blood. What of the Mountain Meadow massacre--the destruction of the Aiken party; the dying confession of Bishop J. D. Lee; the Hickman butcheries; the Danties? Alfred Henry Lewis, writing in _Collier's Weekly_ for March 26, 1904, states: "Brigham Young invented his destroying angels, placed himself at their head, and when a man rebelled, _he had him murdered_, if one fled the fold he was pursued and slain." The world has recently read the testimony of persons under oath, in Washington, who testified concerning the endowment oaths, so I will forbear any further remarks on this subject. POLYGAMY Speaking of "plural marriage," you say, "I shall not discuss its _virtues_." Surely that is kind. Let civilization give ear, Mr. Smith calls that a virtue which wrecks the happiness of every woman who is enslaved by it, that doctrine which permits Brighamites to live in what they call marriage with three sisters at one time, with mother and daughter at the same time. Your father, Joseph F. Smith, married and is now living with _two sisters as wives_. I refer to Julina Lambson and Edna Lambson, both bearing children to him; yet you call that system a _virtue_. I have no evidence that those men you refer to, as having practiced polygamy _before Young was guilty, as stated by you_. But the following evidence shows clearly that Brigham Young was under suspicion before Joseph's death, and that he has since admitted that he had a revelation on polygamy before the church knew anything of the doctrine: In a speech of Brigham Young on June 21, 1874, (see _Deseret News_ of July 1, 1874), we read the following statement relative to the origin of this doctrine of polygamy: While we were in England (in 1839 and 1840, I think) the Lord manifested to me by vision and His Spirit, things that I did not then understand. I never opened my mouth to anyone concerning them, until I returned to Nauvoo; _Joseph had never mentioned this; there had never been a thought of it in the church_ that I ever knew anything about at that time;--but I had this for myself and kept it for myself.--The Messenger, volume 1, page 29. Well, no one need blame Joseph any more, Brigham is the self-confessed channel through which polygamy was given to his people. I here submit the testimony of Brigham Young's legal wife, who left him after he was untrue to her. Testimony of Major Thomas Wanless, given to R. C. Evans, his nephew, in the presence of Mrs. Wanless, Mrs. Evans and her daughter, in St. Louis, Missouri, September 7, 1904: I met Brigham Young's first and legal wife and her daughter in the winter of 1860 and 1861, at Central City, Colorado; she told me that Joseph Smith had nothing to do with polygamy; that he did not teach, practice, or in any way endorse the doctrine of polygamy, that he had nothing to do with the so-called revelation on celestial marriage; that he had but one wife. My husband, Brigham Young, Orson Pratt (she gave the name of another man whose name I have forgotten) made up the revelation on celestial marriage. Before they left Illinois some of them practiced polygamy. Brigham Young went to Utah to reorganize the church and publicly introduced polygamy, or to reorganize the Church on a polygamous basis. She left Brigham Young, finally obtained a divorce from him, and was then living with her daughter. Brigham sent the daughter money according to an agreement. She told me they ought to have shot Brigham Young in place of Joseph Smith. This statement of Major Wanless that she was Brigham's first wife is a mistake. Brigham married Miriam Works, October 8, 1824; she died September 8, 1832. In February, 1834, he married May Ann Angel; she was his _legal wife_, and perhaps is the one referred to by the Major. It is quite pardonable in Major Wanless in getting Brigham's wives mixed up. We opine poor Brigham was at his wit's end to keep the family record correct himself. Chambers' encyclopedia, volume 8, students' edition, confirms Mrs. Young's statement, in part. It says, speaking of the practice of polygamy: "Young, Pratt and Hyde are its true originators. Emma, wife and widow of the prophet, stoutly denied that her husband had any wife but herself. Young's revelation she declared to be a fraud." From a host of other witnesses who testify that Brigham Young was the man that introduced polygamy in the Church, I submit the statement of another broken-hearted woman from the ranks of Brigham's Church. Fanny Stenhouse says: "Polygamy was unheard of among the (English) Saints in 1849." (pages 45, 47, 48) "Tell It All," by Fanny Stenhouse. "In June 1850, I heard the first whisper of polygamy. In January, 1853, I first saw the revelation on Polygamy; it was published in the _Millennial Star_," (page 132). "Out of thirty thousand Saints in England in 1853, 1776 had been excommunicated for apostasy through polygamy, the president of the conference was cut off," (page 160). When speaking regarding polygamy she says: "They know that the only source of all their revelations is the man BRIGHAM YOUNG," (page 190). "Brigham has outraged decency and driven asunder the most sacred ties, by his shameless introduction of polygamy," (page 273). "There have been many apostates from the teachings of Joseph Smith in early days, but of all apostates, Bro. Brigham is the chief," (page 614). It is reported by Fanny Stenhouse, and many others, that Joseph Smith said, "If ever the Church had the misfortune to be led by Bro. Brigham, he would lead it to hell," (page 268). Why did Joseph Smith a short time prior to his death make the above and similar statements regarding the man Brigham Young? The reason is plain. He too had doubtless heard some rumors as to his conduct and secret teachings, and the evidence would seem to indicate that just before his death he made a move to bring the guilty to judgment. We will let William Marks, who was president of the Nauvoo Stake at the time of Joseph Smith's death testify: "A few days after this occurrence, I met with Bro. Joseph, he said that he wanted to converse with me on the affairs of the Church, and we retired by ourselves; I will give his words _verbatim_ for they are indelibly stamped upon my mind. He said he had desired for a long time to have a talk with me on the subject of polygamy. He said it would eventually prove the overthrow of the Church, and we should soon be obliged to leave the United States, unless it could be speedily put down. He was satisfied that it was a cursed doctrine, and that there must be every exertion to put it down. He said that he would go before the congregation and proclaim against it, and I must go into the High Council, and he would prefer charges against those in transgression, and I must sever them from the Church unless they made ample satisfaction. There was much more said, but this was the substance. The mob commenced to gather about Carthage in a few days after, therefore there was nothing done concerning it." (_Saints' Herald_, vol. 1, pp. 22, 23.) President Marks, after Joseph Smith's death, made mention of the above conversation; it was soon rumored that he was about to apostatize, and that his statement was a tissue of lies." (See _Saints' Herald_, vol. 1, pp. 22, 23.) Speaking of the revelation on polygamy, Marks said, "I never heard of it during Joseph's life. It was evidently gotten up by Brigham Young and some of the Twelve, after Joseph's death." (Briggs' Autobiography; _Herald_ 1901.) Now I propose to produce evidence showing that Joseph Smith and the Church during his lifetime condemned polygamy in the strongest terms. First, I submit the testimony of thirty-one witnesses as published by the Church on October the 1st, 1842. We deem this sufficient to show you where Joseph and Hyrum Smith stood on this question of polygamy. "We, the undersigned members of the Church of Jesus Christ of Latter-day Saints, and residents of the city of Nauvoo, persons of families, do hereby certify and declare, that we know of no other rule or system of marriage than the one published from the Book of Covenants, and we give this certificate to show that Dr. John C. Bennett's secret wife system is a creature of his own make, as we know of no such society in this place, nor never did." This is signed by a number of the leading men of the Church, some of the Twelve Apostles, some of the First Presidency of the Utah Church, and a number of the leading men of the Church. A similar document is signed by Emma Smith the wife of Joseph Smith, and a number of the leading women of the Church, thirty-one witnesses in all. Now I submit for your consideration a statement made by Joseph Smith and his Brother Hyrum just a few months prior to their assassination. They learned that a man up here in the state of Michigan was teaching polygamy, and this is what they said about it: "As we have lately been credibly informed that a member of the Church of Jesus Christ of Latter-day Saints, a man by the name of Hyrum Brown, has been teaching polygamy and other false and corrupt doctrines, in the county of Lapeer, state of Michigan, this is to notify him and the Church in general that he has been cut off from the Church for his iniquity." Signed, Joseph Smith, Hyrum Smith, Presidents of the Church. This was given in February, 1844. Joseph was killed four months after that. Here he declares that polygamy is a crime, and the man was excommunicated from the Church for preaching it. Now I want to give you the testimony of George Q. Cannon, whom I met in Salt Lake City, as one of the presidency of the Salt Lake Mormon Church: "A prevalent idea has been that this prejudice against us owes its origin and continuation to our belief in a plurality of wives. * * * Joseph and Hyrum Smith were slain in the Carthage Jail, and hundreds of persons were persecuted to death previous to the Church having any knowledge of this doctrine."--_Journal of Discourses_, vol. 14, pages 165, 166.[4] This being true, Joseph Smith was not guilty of the practice of polygamy; he was killed before the people knew anything about polygamy. This is the statement of George Q. Cannon. Let me strengthen this now by the son-in-law of Brigham Young, H. B. Clawson: "Polygamy at that time (that is at the time of Joseph Smith's death) was not known among those of the Mormon faith. * * * The doctrine of polygamy was not promulgated until they got to Salt Lake; not, in fact, until some little time after they had arrived there." Salt Lake _Herald_, February 9, 1882.[5] Joseph Smith was killed in 1844. They arrived in Salt Lake the 24th of July, 1847, and he says not until some little time after that was it introduced. The little time was the 29th of August, 1852, eight years and two months after the assassination of Joseph Smith. We have Brigham Young himself on this. He being interviewed by Senator Trumbull in 1869, said: "It (polygamy) was adopted by us as a _necessity_ after we came here." Ah, there never was a greater truth told in all the world than that. Polygamy was not an original tenet of the Church, and Brigham Young says it was adopted as a _necessity_ after "we came here." The real facts are, Brigham Young, as I will show from their own evidence, and a few other Elders were living vile lives secretly, and to cover up the consequences of their bad conduct, as he truthfully says in this "as a necessity"; yea, as a necessity polygamy was introduced. But who will dare to blame Joseph Smith for their introducing polygamy eight years after his death? I have been careful to take these clippings right from their own papers, so that they cannot say that we have changed the words or anything of that kind. Here is another statement; this is found from Elder Ephraim Jenson: "Polygamy was not practiced by the Mormons prior to and at the time of the execution of Joseph Smith, who was executed at Nauvoo, Illinois. * * * Fourth, that only three per cent of the Mormon men practiced polygamy, a proof itself that it was not essential to the creed."--_The Yeoman's Shield._ Here is another one: "Go back to the foundation of our Church, April 6, 1830, there was no polygamy practiced or taught in Mormon literature until five years after that band of persecuted Saints reached Utah." _New York Herald_, January 8, 1900.[6] This is by Elder Whitaker, who knew who _did_ introduce this polygamy. Now I might introduce dozens and dozens of witnesses to prove that Joseph Smith had nothing to do with it. Well, who did it? Here is what the Apostle's wife says of it: "How then, asked the reader, did polygamy originate? It was born in the vile and lustful brain of Brigham Young, and was grafted on the faith to gratify his sensual bestiality."[7] (Mysteries of Mormonism, pp. 16, 17.) One of the Mormon wives said that, and she ought to know whereof she affirms. We have learned from the above statements that polygamy was not taught or practiced by Joseph Smith, but was introduced into an apostate branch of the church, after his death, as is admitted by Brigham Young and others of his followers. Having read the works of the church for over a quarter of a century. I confidently affirm that there is not a single word, in a single sermon, lecture, statement, newspaper or church publication printed during the lifetime of the Prophet Joseph Smith wherever he, by word, has endorsed the doctrine of plurality of wives; not a single statement; and there is no Salt Lake Mormon breathing who can produce one and prove its authenticity. But suppose you could prove that Joseph Smith secretly taught and practiced polygamy, that would not make it a Christian doctrine. If Joseph Smith secretly taught, practiced, or endorsed the doctrine of polygamy, he did it contrary to all the revelations given for the government of the church in the Bible, Book of Mormon, and Doctrine and Covenants; contrary to all his sermons, speeches, and public teachings; and he was a criminal before the law of his country, a base hypocrite before the God whom he openly worshiped, a despicable traitor to the woman whom he claimed to love and cherish as his wife, and was untrue to all the sacred principles of fidelity and integrity which he evinced in all his public utterances and conduct. In the face of all this, the wife and children of Joseph Smith, together with thousands of people who knew him in life, refuse to believe the contradictory statements of Brigham Young and others who are wallowing in the mire of polygamy. MY VISIT TO UTAH If your father denies that he and I discussed the doctrine of polygamy, all I have to say about it is, that what he states is untrue. Here are a few points that may help him to remember what was said and done: When talking with Joseph F. Smith in Salt Lake City two years ago, he brought up a number of witnesses and I examined them--that is, he repeated the testimony of some who had testified. He finally said, "I can produce a living woman who will testify that Joseph Smith was a polygamist, and she knew it." I said, "Bring her along here and let us examine her." Well, I met "Aunt Lucy" Walker Kimball, to whom you refer, and we talked the matter over, and here is the one point to which I want to draw your attention, to show how these poor dupes of Brigham Young may be led. Coming to the testimony of Emma Smith, I said, "You were personally acquainted with Emma Smith?" "Yes." "What have you to say as to her integrity, as to her fidelity and honor?" The old woman looked me fair in the face and said, "Emma Smith was one of God's noble women--she was truth personified; and anything that Emma Smith may say you can bank on it until the day of your death." "Well," I said, "she testifies that her husband never had any wife but her; she testifies that she never heard of that revelation on polygamy until you folks had gone to Salt Lake; she testifies she never saw it, and she testifies that it is an unmitigated falsehood manufactured by Brigham Young; that he stated that she had the revelation and burned it. Now what have you to say to that?" I said. She looked me fair in the face and said, "You can afford to build on anything that Emma Smith has to say." "Thank you," said I. It is true that she told me she was married to Joseph Smith May 1, 1843; but when I showed her that the so-called revelation permitting a plurality of wives was dated July 12, 1843, and referred to her former testimony as given in the _Historical Record_, and that given under oath in the Temple Lot suit, she was confounded. I felt sorry for the old lady as she sat silent and confounded. It is true that I saw a very old lady in your father's parlor, as she came slowly in for prayers. Your father said, "This is Catherine Phillips Smith. She was married to my father, Hyrum Smith, and she has never married since. I am not sure that the old lady heard a word. It is certain that _she did not testify to me_, but it was your father who made the statement, and at once called us to prayer, thus preventing me from speaking to the old lady. Lorenzo Snow did testify to me, as stated; but then and there, in the presence of Joseph F. Smith and George Q. Cannon, I showed _his testimony to be false, by his own evidence_, when given _under oath_, and _by his sister's statement signed in 1842_. At this, Snow, Cannon and Smith were all much annoyed. So much for your father's statement, which says "you did not say one word to him in relation to polygamy." YOUR FATHER'S FIRST WIFE You seem to feel sore over the statement that your father's "first wife died broken hearted and insane"; and you add, "If you mean to insinuate that this condition, if true, was the result of any act whatever on the part of my father, it is also slanderously false." I insinuate nothing; let the public judge the facts. Your father's first wife was his cousin; she refused to consent to additional wives, and when he persisted in marrying the Lambson sisters, she obtained a divorce in California. Julina and Edna Lambson were sisters and were married to Joseph F. Smith on the same day.[8] Number of wives married to Joseph F. Smith since 1865: 6 Number of children born to him in 38 years: 42 Number of children born since plural marriage was prohibited in 1890: 13 Children of Julina Lambson Smith: 2 Children of Sarah Richards Smith: 2 Children of Edna Lambson Smith: 2 Children of Alice Kimball Smith: 3 Children of Mary Schwartz Smith: 4 Estimated income available for supporting five establishments: $75,000 Corporations, banks and factories of which Joseph F. Smith is a director: 20 The only Mormon Apostle who surpasses the record of President Smith is M. W. Merrill, with 8 wives, 45 children, and 156 grandchildren.--_Collier's_ for March 26, 1894 [1904]. * * * * * While in Utah I was informed that your father's first wife died broken hearted and insane. God and civilization know that a woman who loved her husband from youth up has enough to break her heart and send her insane when her husband will marry two other women, both sisters, in one day. Perhaps you will be assisted to view the matter as I do, should you read the following in the Book of Mormon, Jacob 2:6, 7. Here it is stated, in consequence of polygamy, "ye have broken the hearts of your tender wives." Does this make the prophet an asperser or a scandalmonger? I have answered your letter as it appeared in the Toronto _Star_ as fully as space would permit. Respectfully, R. C. Evans. Toronto, Ontario, March 1, 1905.[9] Footnotes 1. The teachings of the Latter-day Saints in relation to the doctrine of the Godhead are clearly set forth in Elder B. H. Roberts' valuable work, "Mormon Doctrine of Deity." For the belief of the "Mormon" people regarding Adam and his place in the universe, attention is called especially to chapters one, five and six of that work; also to Doctrine and Covenants, sec. 78:15-18, sec. 107:53-57 and Daniel 7:9-14. In relation to this matter I quote the following from the remarks of President Anthon H. Lund delivered at the General Conference, October 6, 1902. "Some there are who follow our Elders, and after they have preached the principles of salvation, these men get up and charge that the Elders do not believe in God, but that they believe in Adam as their God, and they will bring up a few passages from sermons delivered by this or that man in the Church to substantiate this charge. Now, we are not ashamed of the glorious doctrine of eternal progression, that man may attain the position of those to whom came the word of God, that is gods. When Jesus was preaching unto the Jews on one occasion they stoned Him, and He wanted to know if they stoned Him for the good works He had been doing. Oh, no, they say, 'for the good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.'" He quoted the 33rd to 37th verses of the 10th chapter of the Gospel of St. John, and said: "We believe that there are gods as the Savior quoted. He repeated what was written in the law, and he did not say that it was wrong, but used it as an argument against them (The Jews.) While, however, we believe as the scripture states, that there are more gods, to us there is but one God. We worship the God that created the heavens and the earth. We worship the same God that came to our first parents in the Garden of Eden. In the revelation contained in section 116 of the Book of Doctrine and Covenants the Lord speaks concerning Adam-ondi-Ahman, 'the place where Adam shall come to visit his people, or the ancient of days shall sit, as spoken of by Daniel the Prophet.' In the 107th section the Lord speaks of Adam as Michael, the Prince, the Archangel, and says that he shall be a prince over the nations forever. We may with perfect propriety call him Prince, the Ancient of Days, or even God in the meaning of the words of Christ, which I have just quoted. When our missionaries are met with these sophistries and with isolated extracts from sermons we say to them anything that is a tenet of our religion must come through revelation and be sustained by the Church, and they need not do battle for anything outside of the works, that have been accepted by the Church as a body." 2. If popular custom had designated the true believers of the Bible as "Bibles" as a term of distinction from other worshippers, there is no reason why a true believer should be offended even at that appellation but rather honored. Mr. Evans, without doubt, is not ashamed of the name "Christian," yet this term, like that of "Mormon" was first applied to the followers of Christ in derision, "because it was associated in the public mind with the practices" of the early Saints, which practices in that day were looked on as "abominations." 3. This is a misquotation, it should be: "I could refer you to plenty of instances where men have been righteously slain, in order to atone for their sins. I have seen scores and hundreds of people for whom there would have been a chance (in the last resurrection there will be) if their lives had been taken and their blood spilled on the ground as a smoking incense to the Almighty, but who are now angels to the devil, until our elder brother Jesus Christ raises them up--conquers death, hell and the grave." In that same discourse President Young declares that those who were "righteously slain" were the wicked that the "Lord had to slay" in ancient Israel. There is not one word in that discourse to indicate that those who were slain to "atone for their sins" were killed in Utah; but to the contrary they were ancient inhabitants of the earth, viz., the antediluvians who perished in the flood, the inhabitants of Sodom and Gomorrah, of Jericho and the cities destroyed by the Israelites; the prophets of Baal whom Elijah slew (I Kings 18:40) and a host of others of that class and the class to whom the one belonged of whom the Savior said: "It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." President Young's remarks agree with those of Peter when he declared that the Jews who were guilty of assenting to the crucifixion of Christ could not be baptized nor have their "sins blotted out" until the "times of refreshing shall come," which was at the time of the "restitution of all things."--Acts 3:19-21. 4. In extreme haste here to make a point, Mr. Evans left in the middle of a sentence and hurried on to the next page to complete the expression he desired to convey. This is what President Cannon said: "A prevalent idea has been that this prejudice against us owes its origin and continuation to our belief in a plurality of wives; but when it is recollected that the mobbings, drivings, and expulsions from cities, counties and states which we have endured, and our exodus to these mountains all took place before the revelation of that doctrine was PUBLICLY known, it will be seen at once that our belief in it has not been the cause of persecution." Now, I ask, is it not plain to see why his quotation stopped in the middle of a sentence? The Saints all know that President George Q. Cannon was always faithful to his testimony that plural marriage was introduced by the Prophet Joseph Smith. Latter-day Saints generally declare that this doctrine was not _publicly_ known in the days of Joseph the Seer, but that it was taught by him to his trusted friends. When this fact is known the alleged quotations which follow, purported to be from H. B. Clawson, Ephraim Jensen and "Elder Whitaker" lose their force. 5. This is not in the Salt Lake Herald of February 9, 1852. 6. The following is the Brooklyn _Citizen's_ report of that same discourse from which Mr. Evans quotes his passage as given in the New York _Herald_: Elder Whitaker said: "The people of the East have been led to believe that polygamy was alone responsible for all the troubles of the Mormons, but the fact remains, that as the fight was waged against Jesus Christ, against his followers, and against all great men for declaring the truth, so the same spirit is manifest now; but the Mormons will humbly seek those willing to accept the truths inspired of God, leaving the justice of their cause to be vindicated by honest investigation and time. The fight is directed against the doctrine of the Mormon Church, though polygamy has done such yeoman service in arousing public sentiment, to attain certain ends unworthy of honest men. The crusaders have kept the public mind from the real cause of the attack. From the time the Church was organized in 1830-47, when the people, after many previous drivings, persecutions, mobbings and cruel mockings, were driven to Utah, the cry of polygamy was never made a cause of their persecutions; indeed, that subject was not committed in writing until 1843, never published to the world until 1852, and was abandoned by the issuance of the 'Manifesto' of President Wilford Woodruff, in 1890, since which time not one polygamous marriage has been solemnized; but those having wives at that time were never asked, and it was never expected they would abandon them, and when death brings such relations to a close, there will be no polygamy among the Mormons." The Brooklyn _Citizen_, Monday, January 8, 1900. Why Mr. Evans accepted the brief extract from the New York _Herald_ in preference to the full account in the Brooklyn _Citizen_ will require no comment, but it certainly does appear that Elder Whitaker _did_ know who introduced "polygamy." As I do not have the Yeoman's _Shield_ and am not in communication with Elder Ephraim Jenson, I cannot vouch for his remarks, but feel safe in saying that if the whole report were published, his testimony would agree with that of Elder Whitaker as published in the Brooklyn _Citizen_. 7. In quoting from "The Mysteries of Mormonism, by an Apostle's Wife," Mr. Evans reveals the character of his "dozens and dozens of witnesses." The reader will perceive that he depends largely on the most bitter anti-"Mormons" and apostates for his "evidence," but in quoting from "The Mysteries of Mormonism, by an Apostle's Wife," he certainly reaches the climax of this base testimony. This work was published in 1882, by Richard K. Fox, proprietor of the notorious _Police Gazette_. The author of these "Mysteries," undoubtedly a man, assumes the title of "An Apostle's Wife," in order to hide his perfidy. The work is one of the vilest and most contemptible of all anti-"Mormon" publications, and is most bitter in its denunciation of the Prophet Joseph Smith. In it he is called a "lusty toper," "the worst of a bad breed," "an ignorant, brutal loafer," "immoral, false and fraudulent," and the author says, "_this_ is the man who founded what he dared to call a faith, and grafted on the United States the religion of licentiousness and bodily lust known as Mormonism." An apology is perhaps due for even referring to this matter, but since Mr. Evans makes this work one of the chief of his "dozens and dozens of witnesses," I feel that he should be exposed. He professes to believe in the divine mission of Joseph Smith, and yet calls upon us to accept the wicked falsehoods of this disreputable witness, whom he declares "_ought to know whereof she affirms_." Shame upon the man who draws his inspiration from such a source! 8. This whole statement is absolutely false, and there was not the least shadow of reason for uttering it. President Smith's first wife did not refuse to consent to additional wives. He did not marry two sisters on the same day. In depending on the unreliable Alfred Henry Lewis for his argument, Mr. Evans shows the desperate weakness of his position. It would be a hard matter to squeeze more falsehoods in the space occupied by the article of A. H. Lewis, from which Mr. Evans quotes so faithfully. 9. This letter is dated March 1, 1905, but was not written until sometime after April 19, 1905, for on the latter date Mr. Evans wrote: "You may look for reply to your letter as it appeared in the Toronto _Star_, as soon as I have time to reply thereto." This reply was received May 5, 1905. A REJOINDER TO MR. R. C. EVANS' LETTER Salt Lake City, May 23, 1905. _Mr. R. C. Evans_, _Counselor in Presidency of Reorganized Church_. Sir:--Your reply to my open letter of February 17 was received May 5. Whether I was "fair, dispassionate and also candid" in my letter, or, as you seem to think, "guilty of a labored effort to cover up the true facts regarding 'blood atonement, polygamy, etc.'" and "your faith"--which was not discussed--I am perfectly willing to leave to the judgment of "those who read" the same in the Toronto _Star_. So on this point we may both rest satisfied. BLOOD ATONEMENT I will now consider your "labored effort to cover up the _true facts_ regarding blood atonement." In my letter I candidly placed the true belief and teachings of the Latter-day Saints in relation to this doctrine before you. This fact appears to be displeasing to you, as it overturns your conclusions and accusations against our people. If you desire to know the correct position of the Church on this doctrine, I would recommend a careful study of John Taylor's _Meditation and Atonement_ and Charles W. Penrose's _Blood Atonement_, which was published in answer to such wicked misrepresentations as I claim you have made in relation to this principle and our belief in relation thereto. There is no reason for any person to misunderstand our position, unless he desires to do so. I claim, too, that we are in a better position to teach that which we believe than is the stranger who attempts to present our case, especially if he is antagonistic or unfriendly. If you do not believe the doctrine of blood atonement as that doctrine is taught by the Church of Jesus Christ of Latter-day Saints, which church you are pleased to call "Utah Mormonism," then I say that you _do not_ believe in the atonement of our Lord and Savior Jesus Christ. To this I will refer later. You delight--as all anti-"Mormons" do--in referring to statements made by President Brigham Young, Jedediah M. Grant and others during the troublous times preceding the advent of Johnston's army into Utah. I see, too, that like many others, you place your own _desired_ interpretation on their remarks, place them before the public in a garbled state, taking care to give the darkest interpretation possible from which the public may gather false conclusions. You take great pains to cover up the conditions prevailing which called forth such extreme and in some instances unwise remarks. Conditions in some respects akin to those surrounding the Saints in Missouri in 1838-39 when other unwise remarks were made by members of the leading quorums of the Church, but in a sense justifiable and which should be condoned under the trying circumstances that called them forth.[1] THE CHURCH JUDGED FROM ITS ACCEPTED STANDARDS Writing on this subject Elder B. H. Roberts, in his criticism on Harry Leon Wilson's plagarisms in his _Lions of the Lord_, declares the position taken by members of the Church and all fair-minded men in these words: "The justice of Burke's assertion has never been questioned, and without any wresting whatever it may be applied to "Mormon" leaders who sometimes spoke and acted under the recollection of rank injustice perpetrated against themselves and their people; or to rebuke rising evils against which their souls revolted." Even the president of the Reorganized Church recognized this fact in his answer to _The American Baptist_, wherein he said: "Whoever counseled or did evil in those times (in Missouri) are responsible, personally, therefor; but the church, as such is no more responsible for it than were the early Christians for Peter's attempt to kill the high priest's servant when he cut off his ear with his sword. The church, as such, should be judged by its authorized doctrines and deeds, and not by the unauthorized sayings or doings of some or many of its members or ministers. It is not to be wondered at that in those times when the embryo authors and abettors of the "Border Ruffianism" that reigned in Missouri and Kansas from 1854 to 1865 had matters all their own way, that some of the Saints, vexed, confused and excited, should have done many things unwisely and wrongfully, and contrary to the law of God."--_Saints' Herald_, 37:51. With this I heartily agree. Now, when the statements were made, which you in a garbled manner both quote and misquote, there was in Utah a class of individuals who spent the greater part of their time in circulating wicked and malicious reports about the Saints, threatening their lives, committing crimes and attempting to make the Saints their scape-goats. The officers of the law were General Government officials appointed by the President of the United States, and I am sorry to say, some of these were among the chief villifiers of the people. The most damnable and bloodthirsty falsehoods were concocted and served up to the people of the United States to stir them up to anger against the "despised Mormons." Almost every crime that was committed within a thousand miles of Salt Lake City was charged to the leaders of the "Mormon" people and became the foundation of a multitude of anti-"Mormon" publications that still flood the world. Because of these false and highly colored tales, in 1857--one year later than the time that most of the utterances were given on which you so delight to dwell--the Government of the United States sent an army to suppress in Utah a rebellion that never existed, and forced the Saints to defend themselves. When the Government found out how it had blundered it was humiliated. Now, in brief, these were the conditions at the time, and is it any wonder that unwise and even harsh things were said? The wonder is that the people bore it as patiently as they did. The officers were non-"Mormons," the Territory was under Federal control and contained many Gentiles, many of whom were most bitter in their feelings and ever ready to accuse the Saints of crime. The government was strong enough to enforce the law if broken. Now, I ask you if you believe the horrors, as they have been pictured, could have existed under such conditions? Such a state of affairs would have been a reproach and a shame to the American government. And no such state of affairs existed. The conditions at the time led Jacob Forney, superintendent of Indian affairs in Utah, to declare in 1869: I fear, and I regret to say it, that with certain parties here there is a greater anxiety to connect Brigham Young and other Church dignitaries with every criminal offense than dilgent endeavor to punish the actual perpetrators of crime. Bancroft's History of Utah, p. 561. Whitney's History of Utah, p. 108, vol. 1. Mr. Forney was a Gentile official and the truth of this statement can be relied upon. This being the case, Brigham Young and the "Mormon" people could not have engaged in the crimes charged against them. In connection with this let me quote from Bancroft: It is not true that Mormons are not good citizens, lawabiding and patriotic. Even when hunted down, and robbed and butchered by the enemies to their faith, they have not retaliated. On this score they are naturally very sore. When deprived of those sacred rights given to them in common with all American citizens, when disfranchised, their homes broken up, their families scattered, their husband and father seized, fined and imprisoned, they have not defended themselves by violence but have left their cause to God and their country.--History of Utah, pp. 390-392. Again, I repeat, that the presence in Utah of apostates and anti-"Mormons" from the beginning and "that there are men living in Utah today who left the Church in the earliest history of our State, who feel as secure and are just as secure and free from molestation from their former associates as you or any other man could be," proves the falseness of the malicious accusation that "Utah was for years a land of assassination and a field of blood." MR. EVANS' FALSE QUOTATIONS "What shall be done with the sheep that stink the flock so? We will take them, I was going to say, and cut off their tails two inches behind their ears; however I will use a milder term, and say cut off their ears." Your conclusion is most certainly far fetched. Had you continued the quotation your attempt would have appeared even more ridiculous. The next sentence is: "But instead of doing this, we will try to cleanse them; and will wash them with soap; that will come nigh taking off the skin; we will then apply a little Scotch snuff, and a little tobacco, and wash them again until we make them clean." And you try to make this appear as threatening life! It is apparent that your sense of humor has been sadly neglected. This whole passage is humorous and you make yourself ridiculous by not having discovered it. Again from Parley P. Pratt, you quote: "My feelings are with those who have spoken, decidedly and firmly so." This from page 84. Then you skip to page 86 and add: "I need not repeat their doom, it has been told here today, they have been faithfully warned." Then three paragraphs off, the following: "It is too late in the day for us to stop and inquire whether such an outcast has the truth." This method of proving things reminds me of the reason why you should be hanged: And Judas "went out and hanged himself." "Go thou and do likewise." Now let me quote some extracts from this discourse which you purposely left out. "Sooner than be subjected to a repetition of these wrongs, _I for one_, would rather march out today and be shot down. These are my feelings, and have been for some time. Talk about liberty of conscience! Have not men liberty of conscience here? Yes. The Presbyterian, Methodists, Quakers, etc., have _here_ the liberty to worship God in their own way, and so has every man in the world. People have the privilege of apostatizing from this Church and worshiping devils, snakes, toads, or geese, if they please, and only let their neighbors alone. But they have not the privilege to disturb the peace, nor to endanger life or liberty; that is the idea. If they will take that privilege, _I need not repeat their doom, it has been told here today, they have been faithfully warned_." Again: "He (Gladden Bishop) was disfellowshiped, and received on his professions of repentance, so often, that the Church at length refused to admit him any more as a member. These apostates talk of proof. Have we not proved Joseph Smith to be a prophet, a restorer, standing at the head of this dispensation? Have we not proved the priesthood which he placed upon others by the command of God? "I see no ground, then, to prove or to investigate the calling of an apostate, who has always been trying to impose upon this people. _It is too late in the day for us to stop and inquire whether such an outcast has the truth_. "We have truths already developed, unfulfilled by us--unacted upon. There are more truths poured out from the eternal fountain, already than our minds can contain, or that we have places or preparations to carry out. And yet we are called upon to prove--what? _Whether an egg that was known to be rotten fifteen years ago, has really improved by reason of age_! "'_You are going to be destroyed_,' say they. '_Destruction awaits this city_.' Well! what if we are? We are as able to be destroyed as any people living. What care we whether we are destroyed or not? These old tabernacles will die of themselves, if left alone. "We have nothing to fear on that head, for we are as well prepared to die as to live. One thing we have heard today, and I am glad to hear it. We shall not be destroyed in the old way--as we have been heretofore. We shall have a change in the manner, at least. We shall probably be destroyed _standing, this time_, and not in a _sitting_, or _lying position_. We can die as well as others who are not as well prepared! I am glad that while we do live we shall not submit to be yoked or saddled like a dumb ass. We shall not stand still to see men, women, and children murdered, robbed, plundered, and driven any more, as in the States heretofore. Nor does God require it at our hands. That is the best news we have heard today. * * * "It is the policy not to wait till you are killed, but act on the defensive while you still live. I have said enough on this subject."--pp. 86-87. The vicious malignancy of a depraved mind is made so apparent in this contrast between your garbled quotations and the whole truth, that it scarcely deserves further comment. I have quoted quite extensively in order to show the reason for these remarks of which you quote such brief and disjointed extracts. You should remember that the Saints had but a short time before being driven from their homes at the cannon's mouth, and were forced to traverse a desert under the most trying circumstances to find a new abode where they could rest in peace and call their souls their own. When followed, as they were, by a miserable class that were determined to again have them driven, where heaven only knows, in their might and righteous indignation they firmly took their stand for home and liberty. I for one, say that they were justified in this course, the protection of their liberty, honor and lives. Had the threats of their enemies here in Utah been carried out as they boasted that they would be, and as they were carried out in Missouri and Illinois, then Brigham Young and his people would have been as thoroughly justified in unsheathing the bowie knife, to conquer or die, as were the patriots at Lexington and Bunker Hill! Home and liberty and life, with the right to worship God, are just as dear to a "Mormon" as to members of any other denomination or even an apostate "Mormon," and when the "Mormons" are persecuted, driven and slain and forced to seek a home in the savage wilds, would any honest man blame them if they declined to move again? Why is it worse for "Utah Mormons" to defend themselves than for "Mormons" at Crooked river and Nauvoo? Even the noble Prophet Joseph Smith, when dragged from home and persecuted by wicked men, solemnly demurred. Said he to the Saints at Nauvoo on the 30th day of June, 1843, after his escape from Missourian assassins: "Before I will be dragged away again among my enemies for trial, _I will spill the last drop of blood in my veins and will see all my enemies in hell_! To bear it any longer would be a sin, and I will not bear it any longer. Shall we bear it any longer? (one universal, No! ran through all the vast assembly like a loud peal of thunder.) * * * If mobs come upon you any more here, dung your gardens with them. We don't want any excitement; but after we have done all, we will rise up Washington-like and break off the hellish yoke that oppresses us, and will not be mobbed!" I have copied this from the manuscript history of the Prophet Joseph Smith, as it was recorded at the time. I have learned also that it is corroborated by the journal of Wilford Woodruff of the same date--June 30th, 1843. UTAH NOT A FIELD OF BLOOD You say, "I have read that which leads me to believe that under Brighamism"--as you slurringly remark--"Utah was for years a land of assassination and a field of blood," and then you ask me, "what of the Mountain Meadows massacre,--the destruction of the Aiken party; the dying confession of Bishop J. D. Lee; the Hickman butcheries; the Danties?" Well, that which you have read counts for but little when the source is considered. Your case is most certainly desperate when you are forced to accept the statements of murderers. It's a strange thing that you and many of your elders accept all the blood-curdling tales from Beadle, Stenhouse and other apostate sources _when_ they happen to refer to Brigham Young and "Utah Mormons," and denounce the same sources when they refer to the Prophet Joseph Smith. Yet, I repeat, the same class of charges--in many respects identical--that you charge against Brigham Young, of murder, bloodshed, adultery, and even Danties, were first made by bitter enemies of the Church before the death of the Prophet Joseph Smith, and that just such falsehoods brought about the bitterness that resulted in his death. You resort to sources that even the editor of your official paper denounces as "Idle and vicious stories gathered from the awful files of terrible tales told about the Mormons, by those at enmity with them."--_Saints Herald_ 52:2. If you desire to know the character of Christ do you accept the statements of the Roman guard at the sepulchre? the Jew with blood-stained hands who rejoices in his death? and the anti-Christian? Wherein then, is your consistency in asking me to accept the testimony of those whose hands are imbrued in blood, apostates and bitter enemies of my people? Very well then, I return your question. What about them? Pray tell, what about the Mountain Meadows massacre? the Aiken party? the confessions of Lee? (by the way, the fact that you call him a "Bishop" proves the source of your information); what about Hickman and above all, the Danties? When Alfred Henry Lewis, in _Collier's Weekly_ of March 26, 1964, stated, "Brigham Young invented his destroying angels, placed himself at their head, and when a man rebelled had him murdered, if one fled the fold, he was pursued and slain," he repeated one of the most colossal falsehoods ever uttered. Nor is that the only falsehood in his article you are pleased to quote. Brigham Young was _not_ a man of blood. The "Mormon" people were _not_ guilty of the Mountain Meadows massacre.[2] There was no destruction of an Aiken party. Hickman and Lee are not worth the mention; and the Danties! Had you not better read Church history of 1838? In Utah there never were destroying angels or Danties, except in the imagination of bitter anti-"Mormons" and I am satisfied that Mr. R. C. Evans knows that fact. CHARACTER OF THE "MORMONS" In answer to your many charges about Utah and the "Mormons," I desire to refer to credible references from witnesses who understood the truth and were bold enough to express it. Last winter there was a census taken of the Utah Penitentiary and the Salt Lake City and county prisons with the following result:--In Salt Lake City there are about 75 Mormons to 25 non-Mormons; in Salt Lake County there are about 80 Mormons to 20 non-Mormons; yet in the city prison there were 29 convicts, all non-Mormons. In the county prison there were 6 convicts all non-Mormons. The jailer stated that the county convicts for the five years past were all anti-Mormons except _three_! * * * Out of the 200 saloon, billiard, bowling alley and pool table keepers not over a dozen even profess to be Mormons. All of the bagnios and other disreputable concerns in the territory are run and sustained by non-Mormons. Ninety-eight per cent of the gamblers in Utah are of the same element. * * * Of the 250 towns and villages in Utah, over 200 have no "gaudy sepulchre of departed virtue," and these two hundred and odd towns are almost exclusively Mormon in population. Of the suicides committed in Utah ninety odd per cent are non-Mormons, and of the Utah homicides and infanticides over 80 per cent are perpetrated by the 17 per cent of "outsiders."--Phil Robinson, in _Sinners and Saints_, p. 72. The Logan police force is a good-tempered looking young man. There is another to help him, but if they had not something else to do they would either have to keep arresting each other, in order to pass the time, or else combine to hunt gophers and chipmunks.--_Sinners and Saints_, p. 142. Whence have the public derived their opinions about Mormonism? From _anti-Mormons_ only. I have ransacked the literature of the subject, and yet I really could not tell any one where to go for an impartial book about Mormonism, later in date than Burton's "City of the Saints," published in 1862. * * * But put Burton on one side and I think I can defy any one to name another book about the Mormons worthy of honest respect. From that truly _awful_ book, "The History of the Saints," published by one Bennet (even an anti-Mormon has styled him "the greatest rascal that ever came to the west") in 1842, down to Stenhouse's in 1873, there is not, to my knowledge a single Gentile work before the public that is not utterly unreliable from distortion of facts. Yet it is from these books--for there are no others--that the American public has acquired nearly all its ideas about the people of Utah.--_Sinners and Saints_, p. 245. And in relation to opposing evidence, almost every book that has been put forth respecting the people of Utah by one not a Mormon, is full of calumny, each author apparently endeavoring to surpass his predecessor in the libertinism of abuse. Most of these are written in a sensational style, and for the purpose of deriving profit by pandering to a vitiated public taste, and are wholly unreliable as to facts.--_Bancroft's History of Utah_, preface page 7. It is only fair to state that no Gentile, even the unprejudiced, who are rare aves, however long he may live or intimately he may be connected with Mormons, can expect to see anything but the superficies. * * * The Mormons have been represented, and are generally believed to be, an intolerant race. I found the reverse far nearer the fact. The best proof of this is that there is hardly one anti-Mormon publication, however untruthful, violent, or scandalous, which I did not find in Great Salt Lake City.--Burton's _City of the Saints_, p. 203. I have not yet heard the single charge against them as a community, against their habitual purity of life, their integrity of dealing, their toleration of religious differences in opinion, their regard for the laws, or their devotion to the Constitutional government under which we live, that I do not from my own observation, or the testimony of others know to be unfounded.--General Thomas L. Kane, U. S. A., _The Mormons_, p. 83. The Mormons are sober, industrious and thrifty.--Bishop Spaulding, of the Episcopalian Church, in the _Forum_, March, 1887. Had the Mormons been a low, corrupt or shiftless people they never would or could have done what they did in Utah. * * * When they controlled their own city of Salt Lake it contained no saloons, gambling houses or places of ill repute, and when the town had grown to be a goodly city order was kept by two constables. If by their fruits we may know them, the Mormons deserve our confidence and praise.--_The Brooklyn Eagle_, editorial of Aug. 12, 1897. I shall not arraign the Mormon people as wanting in comparison with other people in religious devotion, virtue, honesty, sobriety, industry, and the graces and qualities that adorn, beautify and bless life.--Caleb W. West, Governor of Utah (and a strong anti-Mormon) in report to Secretary of the Interior for 1888. I know the people of the east have judged the Mormons unjustly. They have many traits worthy of admiration. I know them to be honest, faithful, prayerful workers.--D. S. Tuttle, Bishop Episcopalian Church. I never met a people so free from sensualism and immorality of every kind as the Mormons are. Their habits of life are a thousand per cent superior to those who denounce them so bitterly.--Mrs. Olive N. Robinson. (I recommend this to you.) I assure you there are many others of equal force but this should be sufficient to prove the scandalous effusions false that you profess to believe true. GAGGING AT A KNAT I am glad you profess to believe the Bible. There is one other thing which appears strange to me, that is, why you are continually denouncing Brigham Young and "Utah Mormonism," and calling Utah a "land of assassination and a field of blood," because vile men without conscientious scruples have accused the people of many false and lurid tales of blood, and at the same time with sanctimonious countenance and upturned eyes you swallow the following without a gulp: "Thus saith the Lord of hosts. * * * Now go up and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass." I Samuel 15:3 (I. T.) Haven't you swallowed the camel and gagged at his tail? THE DOCTRINE OF BLOOD ATONEMENT Just a word or two now, on the subject of blood atonement. _What is that doctrine_? Unadulterated if you please, laying aside the pernicious insinuations and lying charges that have so often been made. It is simply this: Through the atonement of Christ all mankind may be saved, by obedience to the laws and ordinances of the Gospel. This salvation is two-fold; General,--that which comes to all men irrespective of a belief in Christ--and Individual,--that which man merits through his own acts through life and by obedience to the laws and ordinances of the Gospel. But man may commit certain grievous sins--according to his light and knowledge--that will place him beyond the reach of the atoning blood of Christ. If then he would be saved he must make sacrifice of his own life to atone--so far as in his power lies--for that sin, for the blood of Christ alone under certain circumstances will not avail. Do you believe this doctrine? If not, then I do say you do not believe in the true doctrine of the atonement of Christ! This is the doctrine you are pleased to call the "blood atonement of _Brighamism_." This is the doctrine of Christ our _Redeemer_, who died for us. This is the doctrine of Joseph Smith, and I accept it. In whose stead did Christ die? I wish your church members could be fair enough to discuss this subject on _its merits_. I again recommend you to a careful reading of the quotations in my open letter. You will find them as follows: Book of Mormon,--II Nephi 9:35. Alma 1:13, 14, and 42:19. Bible,--Genesis 9:12, 13, (I. T.) Luke 11:50. Hebrews 9:22 and 10:26-29. I John 3:15 and 5:16. Doctrine and Covenants,--87:7. 101:80. 42:18, 19, 79. (Utah edition.) To these I will add: "Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses; but one witness shall not testify against any person to cause him to die. Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death; but he shall be surely put to death. So ye shall not pollute the land wherein ye are; for blood it defileth the land; and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it."--Numbers 35:30, 31, 33. (I. T.)[3] Do you want a few references of where men were righteously slain to atone for their sins? What about the death of Nehor? (Alma 1:15) Zemnariah and his followers (III Nephi 4:27-28). What about Er and Onan, whom the Lord slew? (Gen. 38:7, 10), of Nadab and Abihu? (Lev. 10:2) and the death of Achan? (Joshua 7:25.) Were not these righteously slain to atone for their sins? And it was of this class of cases that President Young referred in his discourse you misquote (_Journal of Discourses_ 4:220). He tells us so, in the same discourse in the portion which you _did not quote_. It is: "Now take the wicked, and I can refer you to where the Lord had to slay every soul of the Israelites that went out of Egypt except Caleb and Joshua. He slew them by the hand of their enemies, by the plague and by the sword. Why? Because he loved them and promised Abraham he would save them." POLYGAMY In using the term "polygamy" in reference to the principle that was taught and practiced by the Saints, I desire it distinctly understood that I use it in the sense of a man having more than one wife. Polygamy, in the sense of plurality of husbands and of wives never was practiced in the Church of Jesus Christ of Latter-day Saints in Utah or elsewhere; but Celestial marriage--including a plurality of wives--was introduced by the Prophet Joseph Smith and was practiced more generally by the saints under the administration of President Brigham Young. You say that you have no evidence that those men, _viz_. Lyman Wight, James J. Strang, Gladden Bishop, William Smith and others that I mentioned to you "practiced _polygamy_" before plural marriage was "introduced" (as claimed by you) by Brigham Young. You said polygamy was "introduced" eight years after the Prophet's death by Brigham Young. If so, then why did these men practice it before that time? I was satisfied that you would not exert yourself in seeking for this knowledge and tried to help you find the information. POLYGAMY IN THE "FACTIONS" In a letter written by the President of the Reorganized church by Mr. Joseph Davis of Wales, dated Lamonia, Oct. 13, 1899, I read: "Nearly all the factions into which the church broke had plural marriage in some form. None in the form instituted by President Young. Sidney Rigdon had one form practiced by but a few, and that spasmodically, as an outburst of religious fervor rather than as a settled practice. William Smith had a sort of Priestess Lodge, in which it was alleged there was a manifestation of licentiousness. This he denied, and I never had actual proof of it. Gladden Bishop taught something like it, but I believe he was himself the only practioner. James J. Strang had a system something like Mohamet, four I think, being allowed the king. Lyman Wight had a system but it had no very extended range. President Young's system you may know of." It is true that William Smith denied that he taught "polygamy" but that he practiced plural marriage he cannot deny. Jason W. Briggs said he (William) did, and that is why Mr. Briggs left his church. Plaintiff's Abstract, Temple Lot suit, p. 395. Hist. of Reorg. Ch. vol. 3:200 and _The Messenger_, vol. 2. William entered into plural marriage in the Prophet's day and his wives lived here in Utah. They are Precilla M. Smith, Sarah Libby and Hannah Libby. One of these is still living. The third volume of your church history says of Lyman Wight: "Lyman Wight lived and died an honorable man, respected well by those who knew him best. The only thing that can be urged against his character is that about 1845 or 1846 he entered into the practice of polygamy, but we have seen no record of any teaching of his upon the subject." The fact is that Lyman Wight entered into that relation before the time here mentioned. Affidavits in this regard can be produced but it will be unnecessary. That John E. Page practiced "polygamy" I have the testimony of his wife, Mrs. Mary Eaton of Independence, who told me and others, in August 1904, that she _gave her husband_, John E. Page, other wives. These men did not follow Brigham Young, but denounced him, yet they practiced plural marriage and did not get that doctrine from him. THE TESTIMONY OF A BOGUS WIFE The "testimony" you submit from President Young's "legal wife" is spurious. It matters not if you did receive the "information" from your uncle. The poor man was tricked and deceived. Bogus "wives" and "daughters" of President Young have "worked" the public before. Mary Ann Angel Young, President Young's legal wife, was not in Colorado in 1860 and 1861. She never was divorced and died in this city true to her husband, his family and the faith, on the 27th day of June, 1882. (_News_, July 5, 1882.) So much for this "bogus" testimony. TESTIMONY IMPEACHED The testimony of T. B. H. and Fanny Stenhouse is sufficiently impeached in the _Saints' Herald_, vol. 52, p. 2; 20, p. 602, and _Sinners and Saints_, p. 245. The woman's bitterness would condemn her writings. However I will mention one statement--you make Mrs. Stenhouse say: "It is reported by Fanny Stenhouse and many others, that Joseph Smith said, 'If ever the Church had the misfortune to be led by Bro. Brigham, he would lead it to hell.'" She gives this as a rumor that is "reported," so do the "many others" who are mostly from your church. Oh, yes, I have heard of this before. But do you know where the report originated? It originated with the apostate and would-be assassin, Robert D. Foster, who threatened the Prophet Joseph's life in 1844, and who was one of the incorporators and advocates of the notorious _Nauvoo Expositor_, and one of the chief actors in bringing about the martyrdom, June 27, 1844. In a toadying letter to your president, dated February 14, 1874, he said the prophet "remarked, in the presence of Mr. Law, Bishop Knight, John P. Greene, Reynolds Cahoon, and some others, that if ever Brigham Young became the leader of the Church, he would lead them down to hell." MARVELOUS GROWTH OF THE CHURCH I decline to accept the statements of such a character; besides, President Young did not lead the Church to hell, but preserved it, and under his direction it grew, expanded, and accomplished a wonderful, even a miraculous work. In the reclamation of the arid west, the permanent establishment of prosperous communities in the desert wilds, and for their unity, strength, and industrial and temporal independence, the "Mormon" people are today the marvel, if not the admiration of the thinking world. They came here with nothing but the good will of God. They began in poverty, and "having almost nothing to invest," says Mr. William E. Symthe in _The Conquest of Arid America_, "except the labor of their hands and brains, and that all they have expended in a period of fifty years for all classes of improvements--from the first shanty to the last turret of the last temple--came primarily from the soil." Again he says in the same work: TESTIMONY OF MR. SMYTHE Nowhere else has the common prosperity been reared upon firmer foundations. Nowhere else are institutions more firmly buttressed or better capable of resisting violent economic revolutions. The thunder cloud that passed over the land in 1893, leaving a path of commercial ruin from the Atlantic to the Pacific, was powerless to close the door of a single Mormon store, factory or bank. Strong in prosperity, the co-operative industrial and commercial system stood immovable in the hour of widespread disaster. The solvency of these industries is scarcely more striking than the solvency of the farmers from whom they draw their strength. No other governor, either in the West or in the East, is able to say what the Honorable Heber M. Wells said in assuming the chief magistracy of the new state in January, 1896, "We have in Utah," said the young governor. "19,816 farms, and 17,584 of them are absolutely free from incumbrance." A higher percentage in school attendance and lower percentage of illiterates than even in the State of Massachusetts, is another of Utah's proud records. P. 71. THE GUIDANCE OF JEHOVAH Without the divine guidance and the constant watchcare of Jehovah over the destinies of the "Mormon" pioneers, with Brigham Young at their head, the West today would be but a barren wilderness. Under the leadership of Brigham Young the "Mormon" people prospered, and he left them in a better condition temporally and physically, and spiritually more united and more firmly established in the faith than they ever were before. Where among the so-called "factions" can you point to one that has accomplished the hundredth part of what the followers of Brigham Young have accomplished? They have all practically disappeared but one--gone to their destruction. And the one that remains will dissolve and disappear as surely as the sun shines. You cannot fight the work of God and prosper. WILLIAM MARKS The testimony of William Marks--a man who was out of harmony with the Prophet before the latter's death! This testimony of William Marks sounds too suspicious, given as it was, when it was, and describing an alleged conversation which never could have taken place. "The reader will please notice," said David Whitmer in his _Address_ (p. 41), "this fact in regard to William Marks' statement; and that is, the time when Brother Joseph told him that polygamy must be put down in the Church." That time was a "few days" before the Prophet's death. True, the Prophet was no "fool" (_Herald_ 51:74), and such a "conversation" as this related by William Marks would have stamped him "foolish, irrational and a moral suicide," _because_ he could not bring a charge against others for that for which he was himself responsible. The Prophet had plural wives, and had officiated in the ceremony of the sealing of plural wives to others. I have conversed with the principals in these cases, and know that they told the truth. Furthermore, Mr. Marks' testimony condemns itself. He proves--if he proves anything at all--that the Prophet was responsible for this doctrine. This thought is in harmony with the early teachings of the original elders of the Reorganization, for the time was when even your elders acknowledged that the Prophet received the revelation on celestial (including plural) marriage. On this point David Whitmer says: As time rolled on, many of the Reorganization saw that to _continue_ to acknowledge that Brother Joseph received the revelation would bring bitter persecution upon themselves, as the public feeling at that time was very bitter. * * * The leaders of the Reorganized church, after a time, began to suppress their opinions concerning this matter. They would answer the question when asked about it "_I do not know whether Joseph Smith received the revelation or not_." THE "SAINTS' HERALD" A WITNESS OF "POLYGAMY" Now, if it is true--and I claim it is--that the leaders of the Reorganized church acknowledged that the Prophet received the revelation and practiced that principle, there must be some proof. Turn to the first volume of the _True L.D.S. Herald_ and read the editorial on pages 6 to 11. It is on polygamy. After trying to explain the reason why the Prophet taught and practiced this doctrine, the editor said: And if the prophet be deceived when he hath spoken a thing, I, the Lord, have deceived the prophet, and I will stretch out my hand upon him and will destroy him from the midst of my people Israel. * * * We have here the facts as they have transpired and as they will continue to transpire in relation to this subject. The death of the prophet is one fact that has been realized, although he abhorred and repented of this iniquity before his death. Page 9. And on page 27: He (Joseph Smith) caused the Revelation to be burned, and when he voluntarily came to Nauvoo and resigned himself into the arms of his enemies, he said that he was going to Carthage to die. At that time he also said that if it had not been for that accursed spiritual wife doctrine, he would not have come to that. By his conduct at that time he proved the sincerity of his repentance, and of his profession as a prophet. If Abraham[4] and Jacob, by repentance, can obtain salvation and exaltation, so can Joseph Smith. Mark you, we have the evidence of the revelation from your own side and you well remember that but _one_ could and did receive revelations. I do not accept the apology of your editor; I do not believe that the Prophet had the revelation burned, or called the doctrine accursed. My faith in Joseph Smith is such that if he had the revelation--which your witnesses declare he did--that it was from God as much as any other revelation he received! TESTIMONY OF JASON BRIGGS Jason W. Briggs, one of the founders of your church, in the Temple Lot suit, said: I heard something about a revelation on polygamy, or plural marriage, when I was in Nauvoo, in 1842. I heard there was one: there was talk going on about it at that time, and continued to be; but it was not called plural marriage; it was called sealing. You ask me what I understood this sealing to be, at the time the talk was going on. What I understood it to be was sealing a woman to a man to be his wife, to be his wife hereafter, his wife in the spirit world. I was asked in my direct examination if I did not hear of the doctrine of polygamy, etc., and I answered that I talked with members with reference to sealing, and I understood that the doctrine of sealing, was for eternity; it was sealing a man's wife to him for eternity, or wives, either. Record pp. 349, 431, 505. TESTIMONY OF JAMES WHITEHEAD James Whitehead said: There was an ordinance in the Church for sealing, as early as 1842 or 1843. They would be married according to the law of God, not only for time but for eternity as well. These men were among the founders of your church. SIDNEY RIGDON'S TESTIMONY Sidney Rigdon, in a lengthy letter to his official paper, _The Messenger and Advocate_, in 1845 declared that the Prophet was responsible for the plural marriage doctrine, and said: This system was introduced by the Smiths some time before their death, and was the thing which put them in the power of their enemies, and was the immediate cause of their death. P. 475, vol. 2. He says he "warned Joseph Smith and his family," and told them that destruction would come upon them if they continued in their course. ORIGINAL RECORDS OF PLURALITY OF WIVES You "confidently affirm that there is not a single word in a single sermon, lecture, statement, newspaper or Church publication _printed_ during the life of Joseph Smith, wherein he by word has endorsed the doctrine of plurality of wives, not a single statement." Whether any such statement was ever _printed_ in his lifetime or not I am not prepared to say. But I do know of such evidence being recorded during his lifetime, for I have seen it. I have copied the following from the Prophet's manuscript record of Oct. 5, 1843, and know it is genuine: "Gave instructions to try those persons who were preaching, teaching or practicing the doctrine of plurality of wives; for according to the law, I hold the keys of this power in the last days; for there is never but one on earth at a time on whom this power and its keys are conferred; and I have constantly said no man shall have but one wife at a time unless the Lord directs otherwise." There is also at the Historian's office in this city, a Bible, which I have before me, containing the record of the marriage of Melissa Lott to the Prophet Joseph Smith, which was recorded at the time, September 20, 1843. This Bible also contains the record of the sealing of Cornelius P. and Parmelia Lott, parents of Melissa, which was done by Patriarch Hyrum Smith in the Prophet's presence and with his "seal" or sanction. The president of your church has seen this record, and it matters not what he may say _now_ he _then_ acknowledged the genuineness of the record. The following is also copied from the journal of William Clayton which is in the Historian's office: May 1st, (1843) A.M. At the Temple. At 10 married Joseph to Lucy Walker. P.M. at Prest. Joseph's; he has gone out with Woodsworth. This is the same William Clayton who wrote the revelation at the direction and from the dictation of the Prophet July 12, 1843. However, this principle was first revealed to the Prophet several years before that time, as you learned in your conversation with President Lorenzo Snow, when you were in his office. MORE EVIDENCE CONSIDERED Right here we will consider the "evidence" you produce to show that "Joseph Smith and the Church during his lifetime condemned polygamy in the strongest terms." The testimony of the thirty-one witnesses you "produce" was against the "secret wife system" of the vile John C. Bennett who was excommunicated for betraying female virtue. This Bennett system had nothing to do with the system of celestial marriage introduced by the Prophet Joseph Smith, and was no more like the Prophet's doctrine than darkness is like daylight. The certificate of these parties that you mention was given in October 1842 (T. & S. 3:939), nearly one year before the revelation on celestial marriage was recorded. At that time the law of marriage in the Church was that adopted in 1835, and was binding on all who had accepted the higher law, and they were few in number.[5] The best proof that these "witnesses" did not condemn the celestial marriage doctrine of the prophet in this communication, is that out of the thirty-one, at least sixteen have testified that the Prophet introduced that system. One of this number of witnesses became the Prophet's wife, one performed a marriage ceremony in which the Prophet was married to a plural wife, and one other was a witness to such a marriage ceremony. At least six testify that the Prophet taught them the principle of plural marriage and the others, so far as I know, are not on record. That these witnesses were the dupes of Brigham Young cannot truthfully be said, for three of them left the Church and never followed Brigham Young, yet they testify of these things. The action of Joseph and Hyrum Smith, as recorded in the _Times and Seasons_ (5:3), wherein Hyrum Brown was cut off the Church for preaching polygamy and other false doctrines, was just and timely. The same action would have been taken at any other period of the existence of the Church. Polygamy never was a doctrine of the Church, and the system introduced by the Prophet Joseph Smith was not called by that name in his day. Nor was the system of the Prophet the same as that of Hyrum Brown; and if it had been, the ruling of the Prophet of October 5, 1843, would have cost Brown his standing in the Church, the polygamy of Brown and John C. Bennett was of their own make. In relation to this subject, I will quote from the _Life of John Taylor_, pages 223-224: The polygamy and gross sensuality charged by Bennett and repeated by those ministers in France, had no resemblance to celestial or patriarchal marriage which Elder Taylor knew existed at Nauvoo, and which he had obeyed. Hence in denying the false charges of Bennett, he did not deny the existence of that system of marriage that God had revealed; no more than a man would be guilty of denying the legal, genuine currency of the country by denying the genuineness and denouncing what he knew to be a mere counterfeit of it. Another illustration: Jesus took Peter, James and John into the mountain, and there met with Moses and Elias, and the glory of God shone about them, and these two angels talked with Jesus, and the voice of God was heard proclaiming Him to be the Son of God. After the glorious vision, as Jesus and His companions were descending the mountain, the former said: "Tell the vision to no man, until the Son of Man be risen from the dead." Suppose one of these apostles had turned from the truth before the Son of Man was risen from the dead and under the influence of wicked, lying spirit, should charge that Jesus and some of his favorite apostles went up into a mountain, and there met Moses and Elias,--or some persons pretending to represent them--together with a group of voluptuos courtesans, with whom they spent the day in licentious pleasure. If the other apostles denounced that as an infamous falsehood, would they be untruthful? No; they would not. Or would they be under any obligations when denying the falsehoods of the apostate to break the commandments the Lord had given them by relating just what had happened in the mountain? No; it would have been a breach of the Master's strict commandment for them to do that. So with Elder Taylor. While he was perfectly right and truthful in denying the infamous charges repeated by his oponents, he was under no obligation and had no right to announce to the world, at that time the doctrine of celestial marriage. It was not the law of the Church, or even the law of the Priesthood of the Church; the body thereof at the time knew little or nothing of it, though it had been revealed to the Prophet and made known to some of his most trusted followers. But today, now that the revelation on celestial marriage is published to the world, if the slanderous charges contained in the writings of John C. Bennett should be repeated, every Elder in the Church could truthfully and consistently do just what Elder Taylor did in France--he could deny their existence." THAT UTAH VISIT After receiving your letter, I requested of my father that he give me a written statement in answer to your charge that he "discussed" the doctrine of "polygamy" with you, and received the following: _Joseph F. Smith, Jr_. Dear Son:--You have submitted to me some statements made by Mr. R. C. Evans of the Reorganized church, and desire to know what I have to say about them. He says: "If your father denies that he and I discussed the doctrine of polygamy, all I have to say about it is, that what he states is untrue." Perhaps I could dismiss this statement precisely in the same way he has. I could certainly do so far more truthfully. He and I did not discuss the doctrine of "polygamy" at all. It is true I did introduce him to President Lorenzo Snow, to Aunt Lucy W. Smith, to Aunt Catherine P. Smith, to Heber J. Grant and a few others. Whatever "discussion" he had on the "doctrine of polygamy" may have been with these parties, but not with me. While in my company he was my guest by introduction from my cousin Joseph Smith, president of the Reorganized church, and I carefully avoided any discussion with him upon any and all differences of opinion which existed between us, the discussion of which could only have resulted in ill feeling and perhaps extreme bitterness. I treated him as any gentleman should treat another, not as an antagonist but as a stranger within my gates, indeed, as my guest; and when we parted it was with mutual good feelings and interchange of kindly wishes, without the slightest breath or suspicion of unpleasantness, which must have existed had we indulged in a "discussion of the doctrine of polygamy," or any other points of difference. Aunt Catherine P. Smith was making us a short visit at the time, and I introduced her to Mr. Evans as the wife of my father, Hyrum Smith. They had some conversation, in which I took no part, and to the best of my recollection he drew out from her the fact that she was married to Hyrum Smith, by Joseph Smith the Prophet, in August 1843, in the brick office of Hyrum Smith, at Nauvoo, in the presence of her mother, Sarah Godshall Phillips, Mrs. Julia Stone and her daughter Hettie. Mr. Evans attempted to cross-question her on her statement, but she stoutly and unequivocally affirmed the truth of what she had said. Mrs. Lizzie Wilcox, your mother and two or three other members of the family were present and heard what was said. With reference to Mr. Evans' alleged interview with Aunt Lucy W. Smith at the Theatre, I need only say I occupied a seat adjoining them, and heard the conversation between them, and I have not the slightest recollection of the statement he has made about that interview. The strong point which he attempts to make is the fact that Lucy was married to the Prophet Joseph Smith, on May 1, 1843, while the revelation on plural marriage was dated "July 12, 1843," and her consequent embarrassment, was far-fetched; for no one knew better than she did that the revelation was given as far back as 1834, and was first reduced to writing in 1843. And on one could have been better prepared to state that fact than Aunt Lucy W. Smith. There could not be, therefore, any cause for embarrassment on her part on that score, and I apprehend she would have been one of the last persons to "sit silent and confused" under such an implied impeachment. That she bore testimony to the good character of Aunt Emma Smith with reference to other matters than plural marriage is true; but not to her conduct toward that principle. Aunt Lucy is still living, and sound mentally and physically. She can, and no doubt will, fully clear away any sophistry and falsehood of Mr. Evans' statement of the alleged interview. Referring to the interview with President Snow, Mr. Evans says: "Lorenzo Snow did testify to me as stated. But then and there, in the presence of Joseph F. Smith and George Q. Cannon, I showed his testimony to be false by his own evidence when given under oath, and his sister's statement signed in 1842. At this, Snow, Cannon and Smith were much annoyed. So much for your father's statement, which says 'you did not say one word to him in relation to polygamy.'" The fact is, President Snow gave Mr. Evans, in my presence and hearing, a plain, simple narration of the instructions he received from Joseph Smith in regard to the doctrine of plural marriage, including almost word for word the statement he had previously made under oath, and testified that Joseph informed him that his sister Eliza R. Snow had been sealed to him as his wife. This much and more in this line I distinctly heard and as distinctly remember, but I did not hear the alleged arraignment of President Snow's testimony by Mr. Evans, nor did I witness or experience any "annoyance" on the part of myself or anyone present because of the said arraignment. Indeed, I am prepared to affirm that Mr. Evans did not "then and there" in my presence and that of Geo. Q. Cannon, nor in the presence of any one there, "show his (Snow's) testimony to be false," either "by his own evidence when given under oath," or "by his sister's statement signed in 1842," or at any other time. I am here constrained to say that Mr. Evans was treated by President Snow, as also by President George Q. Cannon and myself, in the most courteous and respectful manner, and so far as I observed his demeanor towards us was reciprocal and gentlemanly--and not one word was said to him by anyone nor by him to anyone in my presence that was in any degree discourteous, contentious or embarrassing. I conclude, therefore, that the foregoing statements made by Mr. Evans, were after thoughts uttered by him with a view to misrepresent the truth and the facts, on the lines of the bitter and relentless opposition of himself and associates to the Church of Jesus Christ of Latter-day Saints in general, and the doctrine of plural marriage in particular, as revealed, taught and practiced by Joseph Smith himself, from whom Brigham Young and many others received it. On these matters they are so surcharged with animus that they will not receive, admit, or tell the truth. With reference to Mr. Evans' allusion to my first wife I will simply say: She was most intimately acquainted from her childhood with the young lady who became my second wife, and it was with their full knowledge and consent that I entered into plural marriage, my first wife being present as a witness when I took my second wife, and freely gave her consent thereto. Our associations as a family were pleasant and harmonious. It was not until long after the second marriage that my first wife was drawn away from us, not on account of domestic troubles, but for other causes which I do not care to mention. In eight years of wedded life we had no children. She constantly complained of ill health and was as constantly under a doctor's care. She concluded to go to California for her health and before going procured a separation. This all occurred previous to 1867. On March 1, 1868 I married Sarah E. Richards, and January 1, 1870, I married Edna Lambson, from one to three years after my first wife separated from me, and had become a resident of California. She subsequently returned to Utah and later went to St. Louis where she died. Your self-exaltation in classing yourself with Jacob is most stupendous, to say the least. He was above accepting idle rumors, from such sources as those given by the writer of the article of _Collier's_ which you quote, and which are false. Jacob was no aspersor. Aunt Catherine Phillips Smith also declares that she did testify to you in regard to her marriage and that you questioned her quite closely. My mother declares the same for she was present at the conversation. Presidents Snow and Cannon are not here to speak in their defense, but I am satisfied that they would bear witness to the foregoing letter. Aunt Lucy may testify for herself. TESTIMONY OF LUCY W. SMITH The day I received a copy of the _Ensign_ containing your discourse from which you give extracts in your "reply," in relation to your "conversation" with Aunt Lucy W. Smith, I sent her a copy of your remarks with the request that she tell me if you had correctly reported her testimony. In the course of a few days I received this: My Dear Boy: I very much regret not feeling able to answer your request at an earlier date. I am, however, much improved in health since coming to Logan, and take pleasure in declaring to you that the infamous discourse delivered 16th Feb. 1905 (the date of the _Ensign_) at St. Louis, Missouri, by Mr. Evans, is a fabrication of falsehoods and misrepresentations. I confess that I was not only surprised, but shocked beyond measure. Now one of the presidency of the Reorganized church, just think of it! And at the time he came to Salt Lake City three years ago, he claimed to be one of "young Joseph's apostles; came with a letter of introduction from cousin Joseph to his cousin Joseph F., saying that any courtesy shown him would be appreciated. Accordingly, Mr. Evans was shown every consideration. He accepted the generous hospitality of our President and his model family. Having expressed a desire to meet Mrs. Lucy W. Kimball, who was engaged that afternoon, arrangements were made to meet at the theatre, as he had to leave next day. He asked me many questions which I answered frankly--some very offensive hearsay questions that aroused my indignation, but I bore the ordeal as a martyr should. And from this opportunity sprang the wonderful discourse of wicked falsehood and malicious misrepresentation. O, shame! Where canst thou hide thy brazen face! How dare he resort to such infamy unless to satiate a morbid desire for notoriety among sensation-mongers, who seek not for light or truth! If so he only gratified the cravings of the basest and lowest caste. I cannot believe that the once highly and beloved Emma who was so loyal and true to her husband in all the early trials and hardships to which he was subject, when in chains and bondage, when he was dragged from his bed, tarred and feathered, imprisoned and mocked and scoffed at, ridiculed and abused, and his life threatened by infuriated mobs and she stood by him and comforted him in all of his afflictions--I cannot believe after enduring all this for his sake, that Emma Smith ever denied seeing the revelation on celestial marriage after receiving it in good faith and accepting it as a command from God, _knowing_ as I do, that she taught it to Eliza and Emily Partridge, Maria and Sarah Lawrence, and urged them to accept it by being sealed to her husband. She treated them kindly and considerately and knew they were associated with him as his wives. She was then a happy woman, until the tempter came in human form, and she partook of the apostate spirit so rife in those days. She could not deny these facts without sinning against her husband, sinning against his wives, against the truth, and against her God! If her son insists that this denial was her last testimony he fastens a stigma on her once noble character in the estimation of her former friends and associates, who were familiar with the facts of the period referred to. This misguided son, young and without experience, was surrounded by his father's most wicked enemies who had betrayed his father, and had been instrumental in taking his life; and who, after they had accomplished this foul act, through sinister policies, determined to destroy the work his father was commanded to do, and had laid a permanent foundation on which to build up his church--the Church of Christ. They sought to influence his son against the teachings of his father, call him forth as a "leader" with promises of success, and good backing. Poor boy was flattered and led on and on, by crafty men, until he became an unbeliever of the principles his father had taught; and I cannot but believe that through such influences his mother has been misrepresented. I am unwilling to believe otherwise. I expressed regrets to Mr. Evans in relation to the course taken by "young Joseph" through the influence of the bitter opponents of his father. I said he had closed his eyes to anything that would cast a ray of light on the vexed question: "Did my father have more [other] wives than my mother?" I answered truthfully without hesitation. Afterwards he went to Lehi, called on Melissa Lott, with whom he had been associated from early childhood and asked: "Will you answer me one question, I come to you knowing you will tell me the truth, were you my father's wife?" "Yes, Joseph, I was." "Where is your proof?" She stepped to the stand and took the family Bible opened to the family record, placed it on his knee and asked: "Do you recognize the handwriting?" "Certainly that is your father's (Cornelius P. Lott's) handwriting, know it as well as my own." Then read the marriage certificate of the Prophet Joseph and Melissa Lott. Oliver Huntington who is still living testifies that they were very intimate as boys, and when together had often talked the matter over. Referring to Mr. Evans again. I said: "Does this prove him (Joseph) an honest man?" Now does this cover the ground of your inquiry? I have so often been interrupted by callers, that I may not have been explicit enough. My personal testimony you already have, if not you can get it by referring to "Reminiscences of Latter-day Saints," by L. O. Littlefield, which you will find at the President's (Historian's) office. Does this read much like she had been correctly represented? BRIGHAM YOUNG UPHELD BY THE LORD In reference to the wicked charge you make in your discourse mentioned in Aunt Lucy's letter, against President Young of practicing gross immorality while on his mission in England in 1840 and winter of 1841, a sufficient answer will be found in the revelation of January 19, 1841, wherein the Lord, by revelation through the Prophet Joseph Smith declares: I give to you _my servant_ Brigham Young, to be a President over the Twelve traveling Council, Which Twelve hold the keys to open up the authority of my kingdom upon the four corners of the earth, and after that to send my word to every creature. And the revelation of July 9, 1841, given after his return from England: * * * Verily thus saith the Lord unto you, my servant Brigham, it is no more required at your hand to leave your family as in times past, for your offering is acceptable to me. In this abusive charge against President Young you are striking at Jehovah, and accusing Him, either of condoning such a grievous sin, or failing to discover it. Such a charge as that is ridiculously absurd, I feel safe in accepting the word of the Lord in preference to the ribald, indecent statements of those who speak forth the vulgar desires of their own minds. Respectfully, Joseph F. Smith, Jr. Footnotes 1. I am not so blind in my admiration of the "Mormon" people or so bigoted in my devotion to the "Mormon" faith as to think there are no individuals in the Church chargeable with fanaticism, folly, intemperate speech, and wickedness; nor am I blind to the fact that some in their over-zeal have lacked judgment; and that in times of excitement, under stress of special provocation, even "Mormon" leaders have given utterances to ideas that are indefensible. But I have yet to learn that it is just in a writer of history, or of "purpose fiction," that "speak truly," to make a collection of these things and represent them as the essence of that faith against which said writer draws an indictment. "No one would measure the belief of 'Christians,'" says a truly great writer, "by certain statements in the Fathers, nor judge the moral principles of Roman Catholics by prurient quotations from the Casuist; nor yet estimate Lutherans by the utterances and deeds of the early successors of Luther, nor Calvinists by the burning of Servetus. In all such cases the general standpoint of the times has to be first taken into account."--Edeshiem's Life and Times of Jesus the Messiah, preface p. 8. A long time ago the great Edmund Burke in his defense of the rashness expressed in both speech and action of some of our patriots of the American revolution period said: "It is not fair to judge of the temper of the disposition of any man or any set of men when they are composed and at rest from their conduct or their expressions in a state of disturbance and irritation." 2. Writing of the Mormon Meadows massacre Hubert H. Bancroft, in his History of Utah, page 544 says: "Indeed it may well be understood at the outset that this horrible crime, so often and so persistently charged upon the Mormon church and its leaders, was the crime of an individual, the crime of a fanatic of the worst stamp, one who was a member of the Mormon church, but of whose intentions the church knew nothing, and whose bloody acts the members of the church, high and low, regard with as much abhorrence as any out of the church. Indeed, the blow fell upon the brotherhood with threefold force and damage. There was the cruelty of it, which wrung their hearts; there was the odium attending its performance in their midst; and there was the strength it lent their enemies further to malign and molest them. The Mormons denounce the Mountain Meadows massacre, and every act connected therewith, as earnestly and as honestly as any in the outside world. This is abundantly proved, and may be accepted as a historical fact." 3. See also Doctrine and Covenants section 101:80, on this point. 4. A polygamist the friend of God, whose praise you sing, and the man you are _glad_ to call the father of the faithful.--_Saints' Herald_ 52:437. 5. Those thirty-one witnesses were: S. Bennett, George Miller, Alpheus Cutler, Reynolds Cahoon, Wilson Law, Wilford Woodruff, Newel K. Whitney, Albert Petty, Elias Higbee, John Taylor, Ebenezer Robinson, Aaron Johnson, Emma Smith, Elizabeth A. Whitney, Sarah M. Cleveland, Eliza R. Snow, Mary C. Miller, Lois Cutler, Thirza Cahoon, Ann Hunter, Jane Law, Sophia Marks, Polly Z. Johnson, Abagail Works, Catharine Petty, Sarah Higbee, Phebe Woodruff, Leonora Taylor, Sarah Hillman, Rosanna Marks, and Angeline Robinson. THE SAINTS' HERALD ON THE ORIGIN OF PLURAL MARRIAGE In both replies to Mr. Evans, mention is made of two articles in the _Saints' Herald_, volume one, that were written by Isaac Sheen, the first editor of that paper. These references were ignored by Mr. Evans in his publication of a portion of the foregoing correspondence. It would occupy too much space to copy these articles in full as they are quite lengthy, but I feel that the gist of the matter should be presented in more detail than it is given in the replies. Mr. Sheen's argument is that the Saints at Nauvoo "set up their idols in their heart," and went to the Prophet Joseph Smith and asked him to inquire of the Lord and ascertain from Him if it would not be proper for them to practice plural marriage. This the Prophet Joseph did and in answer the Lord gave him the revelation on celestial marriage, granting the practice of plural marriage, and then, after giving this revelation the Lord smote the Prophet for his 'iniquity' in asking for the revelation, and poured out wrath and indignation upon the Saints for their participation in what he calls "abominations." Reference is also made to the prophecies of Ezekiel, Balaam and Micaiah to substantiate his theory which Mr. Sheen admits he is unable to "satisfactorily explain." An extensive quotation from the first article follows, which will give an idea of the position in which the members of the Reorganized church regard the Prophet Joseph Smith and the culmination of his most glorious mission. STATEMENT OF ISAAC SHEEN We might call your attention to many prophecies in the Bible which these backsliders[1] have fulfilled by their abominations. Ezekiel appears to have had a very clear manifestation of the wickedness of these men and the plan pursued by them, by which they embark into polygamy. In Ezekiel 14 c. 1, 5, v, the prophet says, "Then came certain elders of Israel unto me, saying, Son of man, these men have set up their idols in their heart and put the stumblingblock of their iniquity before their face: should I be inquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord, will answer him that cometh according to the multitude of his idols; that I may take the house of Israel in their own heart, because they are all estranged from me through their idols." We have shown you that God gave a revelation unto us in which he commanded that every man should "cleave unto his wife and none else," and that he commanded us saying, "Repent and remember the Book of Mormon and the former commandments which I have given them, not only to say, but to do according to that which I have written," and that in that book there is much testimony against polygamy. All these instructions were sufficient for our guidance, but "men have set up their idols in their hearts, and put the stumblingblock of their iniquity before their faces." This adulterous spirit had captivated their hearts and they desired a license from God to lead away captive the fair daughters of His people, and in this state of mind they came to the Prophet Joseph. Could the Lord do anything more or less than what Ezekiel hath prophesied? The Lord hath declared by Ezekiel what kind of an answer he would give them, therefore he answered them according to the multitude of their idols. Paul had also prophesied that "for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." Both these prophecies agree. In Ezekiel's prophecy the Lord also says, "I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet,[2] and I will stretch out my hand upon him and I will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity; the punishment of the prophet shall be even as the punishment of him that seeketh unto him; that the house of Israel may go no more astray from me, neither be polluted any more with all their transgression; but that they may be my people, and I may be their God, saith the Lord God," 8c., 11 v. We have here the facts as they have transpired and as they will continue to transpire in relation to this subject. The death of the prophet is one fact that has been realized although he abhorred and repented of this iniquity before his death. This branch of the subject we shall leave to some of our brethren, who are qualified to explain it satisfactorily. Those who have practiced these abominations have become "a sign and a proverb" among men in accordance with this prophecy. These are the "false teachers" prophesied of by Peter, of whom he said "many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you; whose judgment now of a long time lingereth not, and their abomination slumbereth not." The reason why the Lord destroyed the prophet and made those who "set up their idols in their heart," a sign and a proverb, made them bear the punishment of their iniquity is worthy of our earnest attention. We are informed that the reason why the Lord would perform all these things was this, "that the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God." Here is positive evidence that this prophecy was to be fulfilled in the last days, for there has only been a small part of the house of Israel (at any time since this prophecy was given) that were obedient to the Lord. The time is not fully come when Israel shall "go no more astray," and not "be polluted any more with all their transgressions," therefore the punishment of these men who have committed these sins must continue until that happy day shall come. But as the Lord says in this prophecy, "repent and turn yourselves from your idols; and turn away your faces from your abominations, so say we, and return unto the fold from whence you have strayed." As some may yet doubt whether God would act in this way toward men who set up their idols in their heart, we will see how God dealt with Balaam. In Numbers 22 c. we are informed that Balak, king of the Moabites, sent the elders of Moab and Midian unto Balaam with the rewards of divination in their hands to entreat him that he would curse Israel, but God said unto Balaam, "Thou shalt not go with them; thou shalt not curse the people, for they are blessed." And Balaam rose up in the morning, and said unto the Princes of Balak, "Get you unto your land; for the Lord refuseth to give me leave to go with you." And Balak sent yet again princes, more, and more honorable than they. And they came to Balaam and said to him, "Thus sayeth Balak, the son of Zippor, let nothing, I pray thee, hinder thee from coming unto me: For I will promote thee unto very great honor, and I will do whatsoever thou sayest unto me; come, therefore, I pray thee, curse me this people." Now although the Lord had said unto Balaam, "Thou shalt not go with them; thou shalt not curse the people, for they are blessed," yet the great honor that was offered him, allured him, and he inquired of the Lord again, and said unto the princes, "Tarry ye also here this night, that I may know what the Lord will say unto me more." And God came unto Balaam at night, and said unto him, "If the men come to call thee, rise up and go with them: but yet the word which I shall say unto thee, that shalt thou do." And Balaam rose up in the morning and saddled his ass, and went with the princes of Moab. And God's anger was kindled because he went; and the angel of the Lord stood in the way for an adversary against him. So we find that the Lord told him not to go, but afterwards, having "set up his idol in his heart" he inquired of the Lord again whether he might not go and curse Israel and God's anger was kindled against him because he did so, although God had commanded him to go. This is, therefore, a parallel case with Ezekiel's prophecy.[3] In I Kings, 22 c. we are informed that the King of Israel wanted Jehoshaphat, king of Judah, to go up with him to Ramoth-Gilead to battle, and there were four hundred prophets who said "Go up, for the Lord shall deliver it into the hands of the king." And Jehoshaphat said, "Is there not here a prophet of the Lord besides, that we might inquire of him?" And the king of Israel said unto Jehoshapat, "There is yet one, Micaiah, the son of Imlah, by whom we may inquire of the Lord; but I hate him, for he doth not prophesy good concerning me, but evil." And Jehoshaphat said, "Let not the king say so." So he was sent for. The messenger that was gone to call Micaiah spake unto him, saying, "Behold now the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good." And Micaiah said, "As the Lord liveth, what the Lord saith unto me, that will I speak." We are then informed that Micaiah prophesied like the false prophets,[4] and then against them. And he said, "I saw the Lord sitting on his throne, and all the hosts of heaven standing by him on his right hand and on his left. And the Lord said, Who shall persuade Ahab that he may go up and fall at Ramoth-Gilead? And one said on this matter, and another said on that manner. And there came forth a spirit and stood before the Lord and said, I will persuade him. And the Lord said unto him wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, thou shalt persuade him, and prevail also; go forth and do so. Now therefore behold the Lord hath put a lying spirit in the mouth of all these thy prophets, and the Lord hath spoken evil concerning thee." This doctrine was extensively preached in the Church before iniquity overthrew the Church, and by this doctrine the Church might have been saved, if men had not "set up their idols in their heart." Footnotes 1. The Prophet Joseph Smith, Brigham Young and the Saints. 2. The inspired translation reads: "I the Lord have not deceived that prophet." 3. Mr. Sheen forgets that the Lord said, "Thou shalt not curse the people, for they are blessed," which command Balaam hearkened to. 4. The prophecy was; "Go and prosper; for the Lord shall deliver it into the hands of the king," v. 15. This was uttered in mockery, if not why did the king reply: "How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the Lord," v. 16. _Then_ Micaiah told the king that he should fall at Ramoth-Gilead, so the king acted with full knowledge of the word of the Lord concerning his death when he went forth to battle. Therefore the Lord did not deceive Ahab in this matter. INTRODUCTION OF CELESTIAL AND PLURAL MARRIAGE Additional testimony of a few out of the multitude[1] of witnesses who were taught these principles by the Prophet Joseph Smith, and who knew that he received the revelation known as section 132 in the Book of Doctrine and Covenants. AFFIDAVIT OF PRESIDENT LORENZO SNOW In the month of April, 1843, I returned from my European mission. A few days after my arrival at Nauvoo, when at President Joseph Smith's house, he said he wished to have some private talk with me, and requested me to walk out with him. It was toward evening. We walked a little distance and sat down on a large log that lay near the bank of the river. He there and then explained to me the doctrine of plurality of wives; he said that the Lord had revealed it unto him, and commanded him to have women sealed to him as wives; that he foresaw the trouble that would follow, and sought to turn away from the commandment; that an angel from heaven then appeared before him with a drawn sword, threatening him with destruction unless he went forward and obeyed the commandment. He further said that my sister Eliza R. Snow had been sealed to him as his wife for time and eternity. He told me that the Lord would open the way, and I should have women sealed to me as wives. This conversation was prolonged, I think one hour or more, in which he told me many important things. I solemnly declare before God and holy angels, and as I hope to come forth in the morning of the resurrection, that the above statement is true. Lorenzo Snow. Territory of Utah, Box Elder County. ss. Personally came before me J. C. Wright, Clerk of the County and Probate Courts in and for the County and Territory aforesaid, Lorenzo Snow, and who being duly sworn deposeth and says that the foregoing statement by him subscribed is true of his own certain knowledge. Witness my hand and seal of Court, at my office in Brigham City, Box Elder County, Utah Territory, this 28th day of August, A.D. 1869. [Seal.] J. C. Wright, Clerk. AFFIDAVIT OF LUCY WALKER United States of America, State of Utah. County of Salt Lake. Lucy Walker Smith Kimball, being first duly sworn, says: I was a plural wife of the Prophet Joseph Smith, and was married for time and eternity in Nauvoo, State of Illinois, on the first day of May, 1843, by Elder William Clayton. The Prophet was then living with his first wife, Emma Smith, and I know that she gave her consent to the marriage of at least four women to her husband as plural wives, and she was well aware that he associated and cohabited with them as wives. The names of these women are Eliza and Emily Partridge, and Maria and Sarah Lawrence, all of whom knew that I too was his wife. When the Prophet Joseph Smith mentioned the principle of plural marriage to me I felt indignant, and so expressed myself to him, because my feelings and education were averse to anything of that nature. But he assured me that this doctrine had been revealed to him of the Lord, and that I was entitled to receive a testimony of its divine origin for myself. He counseled me to pray to the Lord, which I did, and thereupon received from Him a powerful and irresistible testimony of the truthfulness and divinity of plural marriage, which testimony has abided with me ever since. On the 8th day of February, 1845, I was married for _time_ to President Heber C. Kimball, and bore to him nine children. And in this connection allow me to say to his everlasting credit that during the whole of my married life with him he never failed to regard me as the wife for eternity of his devoted friend, the Prophet Joseph Smith. Lucy Walker Smith Kimball. Subscribed and sworn to before me, this 17th day of December, 1902. [Seal.] James Jack, Notary Public. AFFIDAVIT OF CATHERINE PHILLIPS SMITH United States of America, State of Utah. County of Salt Lake. Catherine Phillips Smith,[2] being first sworn, says: I am the daughter of Thomas Denner and Sarah Godshall Phillips, and was born in Philadelphia, State of Pennsylvania, on the first day of August, 1819. My present residence is East Jordan, Salt Lake County, Utah. I was married to Hyrum Smith, brother of the Prophet Joseph Smith, as his plural wife, and lived with him as his wife. The sealing was performed by the Prophet Joseph Smith himself, in Nauvoo, State of Illinois, in August, 1843, in the brick office belonging to my husband, and occupied at the time as a dwelling by Brother and Sister Robert and Julia Stone, and was witnessed by my mother, Sister Stone and her daughter Hettie. In consequence of the strong feeling manifested at the time against plural marriage and those suspected of having entered into it, I, with my mother, moved to St. Louis near the close of the year, where I was living when the Prophet Joseph and my husband were martyred. The purpose of this affidavit is that my testimony to the truthfulness and divinity of plural marriage may live after I shall have passed away; and in this spirit I commend it to all to whom it may come. Catherine Phillips Smith. Subscribed and sworn to before me, this 28th day of January, 1903. [Seal] L. John Nuttall, Notary Public. AFFIDAVIT OF ALMIRA W. JOHNSON SMITH BARTON Territory of Utah, County of Iron. ss. Be it remembered on this first day of August A.D. 1883, personally appeared before me John W. Brown a notary public in and for said county, Almira W. Johnson Smith Barton, who was by me sworn in due form of law, and upon her oath says: I am a citizen in the Territory of Utah, over the age of twenty-one years, and I am the daughter of Ezekiel Johnson and Julia Hills Johnson his wife; that I was born at Westford, in the State of Vermont on the 22nd day of October A.D. 1813; that I had nine brothers who were named respectfully Joel H., Seth, David, Benjamin F., Joseph E., Elmer, George W., William D., and Amos; and six sisters named respectfully Nancy, Dulcena, Julia, Susan, Mary and Esther, all of whom, with myself, were baptized into the Church of Jesus Christ of Latter-day Saints with the exception of Elmer, who died in infancy. Deponent further says, that in the years 1842 and 1843, I resided most of the time at Macedonia, in the County of Hancock, State of Illinois, sometimes with my sister who was the wife of Almon W. Babbitt, and sometimes with my brother Benjamin F. Johnson. During that time the Prophet Joseph Smith taught me the principle of celestial marriage including plurality of wives and asked me to become his wife. He first spoke to me on this subject at the house of my brother Benjamin F. I also lived a portion of the time at Brother Joseph Smith's in Nauvoo, when many conversations passed between him and myself on this subject. On a certain occasion in the spring of the year 1843, the exact date of which I do not now recollect, I went from Macedonia to Nauvoo to visit another of my sisters, the one who was the widow of Lyman R. Sherman, deceased, at which time I was sealed to the Prophet Joseph Smith. At the time this took place Hyrum Smith, Joseph's brother, came to me and said I need not be afraid. I had been fearing and doubting about the principle and so had he, but he now knew it was true. After this time I lived with the Prophet Joseph as his wife, and he visited me at the home of my brother Benjamin F. at Macedonia. Deponent further says that I had many conversations with Eliza Beaman who was also a wife of Joseph Smith, and who was present when I was sealed to him, on the subject of plurality of wives, both before and after the performance of that ceremony. And also that since the death of the Prophet Joseph Smith I was married for time to Reuben Barton of Nauvoo, Hancock Co., Ill., by whom I have had five daughters, one only of whom is now living. Almira W. Johnson Smith Barton. Subscribed and sworn to by the said Almira W. Johnson Smith Barton the day and year first above written. [Seal.] John W. Brown, Notary Public. AFFIDAVIT OF MARTHA McBRIDE KIMBALL Territory of Utah, County of Millard. ss. Be it remembered that on this eighth day of July, A.D. 1869, personally appeared before me Edward Partridge, Probate Judge in and for said county, Martha McBride Kimball, who was by me sworn in due form of law, and upon her oath saith that sometime in the summer of the year 1842, at the city of Nauvoo, county of Hancock, state of Illinois, she was married or sealed to Joseph Smith, President of the Church of Jesus Christ of Latter-day Saints, by Heber C. Kimball, one of the Twelve Apostles in said Church, according to the laws of the same regulating marriage. Martha McBride Kimball. Subscribed and sworn to by said Martha McBride Kimball the day and year first above written. [Seal.] Edward Partridge, Probate Judge. AFFIDAVIT OF MELISSA LOTT WILLES Territory of Utah, County of Salt Lake. ss. Be it remembered that on this twentieth day of May, A.D. 1869, personally appeared before me, James Jack a notary public in and for said county, Melissa Lott Willes, who was by me sworn in due form of law, and upon her oath saith that on the twentieth day of September, A.D. 1843, at the city of Nauvoo, county of Hancock, state of Illinois, she was married or sealed to Joseph Smith, President of the Church of Jesus Christ of Latter-day Saints, by Hyrum Smith, Presiding Patriarch of said Church, according to laws of the same, regulating marriage, in the presence of Cornelius P. Lott and Parmelia Lott. Melissa Lott Willes. Subscribed and sworn to by the said Melissa Lott Willes, the day and year first above written. [Seal.] James Jack, Notary Public. LOVINA SMITH WALKER'S TESTIMONY I, Lovina Walker, hereby certify that while I was living with Aunt Emma Smith, in Fulton City, Fulton Co., Illinois, in the year 1846, that she told me that she, Emma Smith, was present and witnessed the marrying or sealing of Eliza Partridge, Emily Partridge, Maria Lawrence and Sarah Lawrence to her husband, Joseph Smith, and that she gave her consent thereto. Lovina Walker. We hereby witness that Lovina Walker made and signed the above statement on this 16th day of June, A.D. 1869, at Salt Lake City, S. L. County, Utah Territory, of her own free will and record. Hyrum S. Walker, Sarah E. Smith, Joseph F. Smith. AFFIDAVIT OF SARAH A. KIMBALL Territory of Utah, County of Salt Lake. ss. Be it remembered that on this nineteenth day of June, A.D. 1869, personally appeared before me Elias Smith, Probate Judge for said county, Sarah Ann Kimball, who was by me sworn in due form of law, and upon her oath saith that on the twenty-seventh day of July, A.D. 1842, at the city of Nauvoo, county of Hancock, state of Illinois, she was married or sealed to Joseph Smith, President of the Church of Jesus Christ of Latter-day Saints, by Newell K. Whitney, Presiding Bishop of said Church, according to the laws of the same regulating marriage, in the presence of Elizabeth Ann Whitney her mother. Sarah A. Kimball. Subscribed and sworn to by the said Sarah Ann (Whitney) Kimball, the day and year first above written. E. Smith, Probate Judge. AFFIDAVIT OF ELIZABETH A. WHITNEY Territory of Utah, County of Salt Lake. ss. Be it remembered that on this thirtieth day of August, A.D. 1869, personally appeared before me, James Jack, a notary public in and for said county, Elizabeth Ann Whitney, who was by me sworn in due form of law, and upon her oath saith that on the twenty-seventh day of July, A.D. 1842, at the city of Nauvoo, county of Hancock, state of Illinois, she was present and witnessed the marrying or sealing of her daughter Sarah Ann Whitney to the Prophet Joseph Smith, for time and all eternity, by her husband Newel K. Whitney then Presiding Bishop of the Church. E. A. Whitney. Subscribed and sworn to by the said Elizabeth Ann Whitney the day and year first above written. James Jack, Notary Public. AFFIDAVIT OF ORSON HYDE Springtown, Sept. 15, 1869. I, Orson Hyde, do hereby certify and declare according to my best recollection that on the fourth day of September I was married to Miss Marinda N. Johnson, in Kirtland, Ohio, in the year of our Lord 1834, and in the month of February or March, 1843, I was married to Miss Martha R. Browitt, by Joseph Smith, the martyred prophet, and by him she was sealed to me for time and for all eternity in Nauvoo, Ill., and in the month of April of the same year, 1843, I was married by the same person to Mrs. Mary Ann Price, and by him she was sealed to me for time and for all eternity, in Nauvoo, Ill., while the woman to whom I was first married was yet living, and gave her cordial consent to both transactions, and was personally present to witness the ceremonies. Orson Hyde. Sworn to and subscribed to before me this the 15th day of September, 1869, at Springtown, Sanpete County, UT. George Brough, Justice of the Peace. I hereby certify that the above named George Brough is a justice of the peace for the precinct of Springtown in the county of Sanpete, UT., and that he is duly qualified in accordance with law; in testimony whereof, I hereunto set my hand and official seal of the County Court of Sanpete County, at my office, Manti City, this Sept. 16, 1869. [Seal.] William T. Reed, County Clerk. AFFIDAVIT OF JOSEPH BATES NOBLE Territory of Utah, County of Salt Lake. ss. Be it remembered that on the 26th day of June, A.D. 1869, personally appeared before me, James Jack, a notary public in and for said county, Joseph Bates Noble, who was by me sworn in due form of law, and upon his oath saith, that on the fifth day of April, A.D. 1841, at the city of Nauvoo, County of Hancock, State of Illinois, he married or sealed Louisa Beaman to Joseph Smith, President of the Church of Jesus Christ of Latter-day Saints, according to the order of celestial marriage revealed to the said Joseph Smith. Joseph B. Noble. Subscribed and sworn to by the said Joseph Bates Noble, the day and year first above written. [Seal.] James Jack, Notary Public. AFFIDAVIT OF RHODA RICHARDS SMITH Territory of Utah, County of Salt Lake. ss. Be it remembered that on this first day of May, A.D. 1869, personally appeared before me, Elias Smith, Probate Judge for said county, Rhoda Richards, who was by me sworn in due form of law and upon her oath saith that on the twelfth day of June A.D. 1843, at the city of Nauvoo, County of Hancock, State of Illinois, she was married or sealed to Joseph Smith, President of the Church of Jesus Christ of Latter-day Saints, by Willard Richards, one of the Twelve Apostles of said Church, according to the laws of the same regulating marriage. Rhoda Richards. Subscribed and sworn to by the said Rhoda Richards, the day and year above written. [Seal.] Elias Smith, Probate Judge. TESTIMONY OF BENJAMIN F. JOHNSON Mesa City, Arizona, 9th March, 1904. _President Joseph F. Smith_, _Washington, D. C_. My Dear Brother:-- In reading reports from the Senate Committee on the Reed Smoot case, I see that witnesses are subpoenaed to prove that the Prophet Joseph Smith did not authorize or practice polygamy; and I do know that he did teach plural marriage, and that he did give to me a plural wife who is still living with me, and that I saw one of my sisters married to him. * * * And I do know that at his Mansion House was living Mariah and Sarah Lawrence and one of Cornelius P. Lott's daughters as his plural wives with the full knowledge of his wife, Emma, of the married relations to him. At that time I was his legal business agent at Macedonia or Ramtis, and was familiar with his family or domestic affairs; and occupying, as I did, the family mansion often in a business way with Emma, the Prophet's first wife, who at no time did ever in my hearing deny the plural character of her husband's family. And now with this and much more knowledge relating to this subject, could my evidence before the Senate Committee be of any real value to the cause of truth? If so, although too infirm to travel alone I would willingly try to be there, if according to your counsel and wish. Loyal to the truth, I am, Always brother, B. F. Johnson. THE CELESTIAL AND PLURAL MARRIAGE REVELATION The following letter was written by Elder William Clayton who wrote the revelation known as section 132 in the Book of Doctrine and Covenants, at the direction of the Prophet Joseph Smith, July 12, 1843.[3] Salt Lake City, Nov, 11, 1871. _Madison M. Scott, Esq_. Dear Sir: Your letter of 23rd of June last, was received by due course of mail, but owing to my being so very closely confined with public duties, which has almost destroyed my health, I have not answered your letter so promptly as is my practice. My health is yet very poor, but I have resigned the office which was bearing so heavy upon me, and am in hopes to regain my usual sound health. Now, in regard to the subject matter of your letter, it appears to me that the principal topic is what is commonly called polygamy, but which I prefer to call celestial marriage. As to young Joseph saying that the Church here have apostatized; that _we_ have introduced polygamy, denying bitterly that his father ever had a revelation on the subject, that is all mere bosh! I _believe_ he knows better, and I have often felt sorry to learn that the sons of the Prophet should spend their time in contending against a pure and holy principle which their father's blood was shed to establish. They will have a heavy atonement to make when they meet their father in the next world. They are in the hands of God, and my respect for their father will not permit me to say much about the wicked course of his sons. _Now, I say to you, as I am ready to testify to all the world, and on which testimony I am most willing to meet all the Latter-day Saints and all apostates, in time and through all eternity, I did write the revelations on celestial marriage given through the Prophet Joseph Smith, on the 12th of July, 1843_. When the revelation was written there was no one present except the Prophet Joseph, his brother Hyrum and myself. It was written in the small office upstairs in the rear of the brick store which stood on the banks of the Mississippi river. It took some three hours to write it. Joseph dictated sentence by sentence, and I wrote it as he dictated. After the whole was written Joseph requested me to read it slowly and carefully, which I did, and he then pronounced it correct. The same night a copy was taken by Bishop Whitney, which copy is now here (in the Historian's office) and which I know and testify is correct. The original was destroyed by Emma Smith. I again testify that the revelation on polygamy was given through the prophet Joseph on the 12th July, 1843; and that the Prophet Joseph both taught and practiced polygamy I do positively know, and bear testimony to the fact. In April, 1843, he sealed to me my second wife, my first wife being then living. By my said second wife I had two sons born in Nauvoo. The first died; the second is here now, and is married. I had the honor to seal one woman[4] to Joseph under his direction. I could name ten or a dozen of his wives who are now living in this territory, so that for any man to tell me that Joseph did not teach polygamy, he is losing his time, for I know better. It is not hearsay, nor opinion with me, for I positively know of what I speak, and I testify to the truth, and shall be willing to meet all opponents on the subject through all eternity. As to the Church here having apostatized that is all a mere matter of assertion, destitute of truth. President Young and his associates are, and have been doing everything they can to carry out the plans and instructions of the Prophet Joseph, and so eternity will prove to the condemnation and confusion of all their enemies. Any one who says to the contrary does not know Joseph nor the mission the Lord gave him to fulfill. * * * Truly yours, William Clayton. AFFIDAVIT OF HOWARD CORAY Territory of Utah, County of Salt Lake. ss. As many false statements have been made in relation to the authorship of the revelation on celestial marriage, I deem it but justice to all lovers of truth for me to express what I know concerning this very important matter. On the 22nd day of July, A.D. 1843, Hyrum Smith, the martyred Patriarch, came in a carriage to my house in Nauvoo; he invited me and my wife to take a ride with him; accordingly, as soon as we could make ourselves ready, we got into his carriage and he set off in the direction of Carthage. Having gone a short distance, he observed to us that his brother Joseph Smith, the Prophet, had received a revelation on marriage, that was not for the public yet, which he would rehearse to us, as he had taken pains to commit it to memory. He then commenced rehearsing the revelation on celestial marriage not stopping till he had gone quite through with the matter. After which he reviewed that part pertaining to plurality of wives, dwelling at some length upon the same, in order that we might clearly understand the principle. And on the same day (July 22, 1843,) he sealed my wife, formerly Martha Jane Knowlton, to me; and when I heard the revelation on celestial marriage read on the stand in Salt Lake City, in 1852, I recognized it as the same as that repeated to me by Brother Hyrum Smith. Not long after this I was present when Brother David Fullmer and wife were sealed by Brother Hyrum Smith, the martyred Patriarch, according to the law of celestial marriage. And, besides the foregoing, there was quite enough came within the compass of my observation to have fully satisfied my mind that plural marriage was practiced in the city of Nauvoo. Howard Coray. Subscribed and sworn to before me, this 18th day of June, A.D. 1882. [Seal.] James Jack, Notary Public. AFFIDAVIT OF DAVID FULLMER[5] Territory of Utah, County of Salt Lake. ss. Be it remembered that on this fifteenth day of June, A.D. 1869, personally appeared before me, James Jack, a notary public in and for said county, David Fullmer, who was by me sworn in due form of law, and upon his oath saith, that on or about the 12th day of August, A.D. 1843, while in meeting with the High Council [he being a member thereof] in Hyrum Smith's brick office, in the City of Nauvoo, County of Hancock, State of Illinois, Dunbar Wilson made inquiry in relation to the subject of plurality of wives, as there were rumors about respecting it, and he was satisfied there was something in those rumors, and he wanted to know what it was. Upon which Hyrum Smith stepped across the road to his residence, and soon returned bringing with him a copy of the revelation on celestial marriage given to Joseph Smith July 12, 1843, and read the same to the High Council, and bore testimony to its truth. The said David Fullmer further saith that, to the best of his memory and belief, the following named persons were present: William Marks, Austin A. Cowles, Samuel Bent, George W. Harris, Dunbar Wilson, William Huntington, Levi Jackman, Aaron Johnson, Thomas Grover, David Fullmer, Phineas Richards, James Allred and Leonard Soby. And the said David Fullmer further saith that William Marks, Austin A. Cowles and Leonard Soby were the only persons present who did not receive the testimony of Hyrum Smith, and that all the others did receive it from the teachings and testimony of the said Hyrum Smith; and further, that the copy of said revelation on celestial marriage published in the _Deseret News_ extra of September 14, A.D., 1852, is a true copy of the same. David Fullmer. Subscribed and sworn to by the said David Fullmer the day and year first above written. [Seal.] James Jack, Notary Public. AFFIDAVIT OF LEONARD SOBY[6] Be it remembered that on the 23rd day of March, in the year 1886, before, Joshua W. Roberts, notary public for the City of Beverly, County of Burlington, State of New Jersey, Leonard Soby, of said city, county and state, was by me duly sworn, and upon his oath saith: That on or about the 12th day of August, 1843, I was a resident of Nauvoo, Hancock County, State of Illinois, and being a member of the High Council of the Church of Jesus Christ of Latter-day Saints, was present at a meeting of said council at the time herein above stated; Thomas Grover, Alpheus Cutler, David Fullmer, William Huntington and others; when Elder Hyrum Smith, after certain explanations, read the revelation on celestial marriage. I have read and examined carefully said revelation, since published in the Book of Doctrine and Covenants of said Church, and say to the best of my knowledge and belief it is the same, word for word, as the revelation then read by Hyrum Smith. The deponent says further, that the revelation did not originate with Brigham Young, as some persons have falsely stated, but was received by the Prophet Joseph Smith, and read in the High Council by his authority as a revelation to the Church of Jesus Christ of Latter-day Saints. When read to this deponent and said High Council, I believed it was a revelation from Jesus Christ, and I believe so now. Leonard Soby. Subscribed and sworn to by the said Leonard Soby the day and year first above written. Joshua W. Roberts, Notary Public. Witnessed by: James H. Hart, Samuel Harrison. AFFIDAVIT OF JOHN W. RIGDON State of Utah, County of Salt Lake. ss. John W. Rigdon, being duly sworn, says: I am the son of Sidney Rigdon, deceased. Was born at Mentor, in the State of Ohio, in the year 1830, and am now over seventy-five years of age. My father, Sidney Rigdon, joined the Church of Jesus Christ of Latter-day Saints that year, and was in 1833 ordained to be Joseph Smith's first counselor which position he held up to the time Joseph the Prophet was killed, at Carthage jail, in 1844. That Joseph Smith and Sidney Rigdon moved from Kirtland, with their families, to the State of Missouri, during the winter of 1837, but Rigdon did not reach Far West, in the State of Missouri, until the last of April, 1838. That during the troubles in Missouri, in the year 1838, Joseph Smith, Hyrum Smith, his brother, Sidney Rigdon, Lyman Wight and others, whose names I do not now remember were arrested and imprisoned in Liberty jail, about forty miles from the village of Far West, in Caldwell County, Missouri, where they all remained incarcerated for several months. That while said Joseph Smith, Hyrum Smith, Sidney Rigdon, Lyman Wight and others were prisoners in said Liberty jail, as aforesaid I, with my mother, wife of Sidney Rigdon, Emma Smith, wife of said Joseph Smith, and Joseph Smith, son of Joseph and Emma Smith, went to see the said prisoners during the latter part of the winter of 1838. We all went together in the same carriage and came home together. We stayed at Liberty jail with the prisoners three days and then left for home. The story that is being told by some of the members of the Reorganized Church, at Lamoni, that young Joseph Smith, now president of the said Reorganized Church, was ordained by his father, Joseph Smith, to be the leader of the Church of Jesus Christ of Latter-day Saints after his father's death, is not true, for I know that no such ordination took place while we were at Liberty jail; that if any such ordination had taken place I most certainly should have known it and remembered it, as I was with young Joseph, the Prophet's son, all the time we were there. If Joseph Smith had ordained his son Joseph to be the leader of the Church at his death, he would have done so in a manner that there could have been no doubt about it. Both of his counselors were then in prison with him, namely, Sidney Rigdon and Hyrum Smith, and it would have been in order for the prophet to have called upon them to assist him in such an ordination had it taken place, and a record of the same made in the Church books, so that all members of the Church might have known that such an ordination had taken place. But nothing of the kind appears in the Church books. My father and mother lived a good many years after the incarceration at Liberty jail, and I, who lived near my father, never heard my father or my mother mention that such an ordination ever took place in Liberty jail; and as I know myself that no such ordination took place in Liberty jail, and inasmuch as it is not claimed that an ordination of this character was bestowed at any other place, therefore I deny it as an untruth and a story gotten up by the Reorganized Church for effect. Besides all this, if Joseph Smith, the President of the Reorganized Church was ordained while in Liberty jail, why did he, sixteen years after his father's death, receive an ordination under the hands of William Marks, William W. Blair, and Zenas H. Gurley? Would it not seem that one ordination (and that too, said to have been by his own father, the President of the Church) should have been sufficient? But further Wm. Marks, Wm. W. Blair and Zenas H. Gurley had all been excommunicated from the Church of Jesus Christ of Latter-day Saints (excepting William W. Blair, who never belonged to it) before they "ordained" young Joseph to be President of the Reorganized Church, and therefore they did not have the authority to ordain him. The whole story of his being ordained by anyone having authority to do so is too preposterous to be entertained for a single moment, and should be rejected by all who hear such a story mentioned. As to the truth of the doctrine of polygamy being introduced by the Prophet Joseph Smith, deponent further says: Joseph Smith was absolute so far as spiritual figures were concerned, and no man would have dared to introduce the doctrine of polygamy or any other new doctrine into the "Mormon" Church at the city of Nauvoo during the years 1843 and 1844, or at any other place or time, without first obtaining Joseph Smith's consent. If anyone had dared to have done such a thing he would have been brought before the High Council and tried, and if proven against him, he would have been excommunicated from the Church, and that would have ended polygamy forever, and would also have ended the man who had dared to introduce such a doctrine without the consent of the Prophet Joseph. And deponent further says: Joseph the Prophet, at the City of Nauvoo, Illinois, some time in the latter part of the year 1843, or the first part of the year 1844, made a proposition to my sister, Nancy Rigdon, to become his wife. It happened in this way: Nancy had gone to Church, meeting being held in a grove near the temple lot on which the "Mormons" were then erecting a temple, an old lady friend who lived alone invited her to go home with her, which Nancy did. When they got to the house and had taken their bonnets off, the old lady began to talk to her about the new doctrine of polygamy which was then being taught, telling Nancy, during the conversation, that it was a surprise to her when she first heard it, but that she had since come to believe it to be true. While they were talking Joseph Smith the Prophet came into the house, and joined them, and the old lady immediately left the room. It was then that Joseph made the proposal of marriage to my sister. Nancy flatly refused him, saying if she ever got married she would marry a single man or none at all, and thereupon took her bonnet and went home, leaving Joseph at the old lady's house. Nancy told father and mother of it. The story got out and it became the talk of the town that Joseph had made a proposition to Nancy Rigdon to become his wife, and that she refused him. A few days after the occurrence Joseph Smith came to my father's house and talked the matter over with the family, my sister, Mrs. Athalia Robinson also being present, who is now alive. The feelings manifested by our family on this occasion were anything but brotherly or sisterly, more especially on the part of Nancy, as she felt that she had been insulted. A day or two later Joseph Smith returned to my father's house, when matters were satisfactorily adjusted between them, and there the matter ended. After that Joseph Smith sent my father to Pittsburgh, Pa., to take charge of a little church that was there, and Ebenezer Robinson, who was then the Church printer, or at least had been such, as he was the printer of the paper in Kirtland, Ohio, and a printer by trade, was to go with him to print a paper there, and nine days before Joseph Smith was shot at Carthage we started, reaching Pittsburgh the day before he was killed. Deponent further says: I have in my possession a paper called the _Nauvoo Expositor_, bearing date, Nauvoo, Illinois, Friday, June 7th, 1844, which said paper's printing plant was destroyed by the City Council at Nauvoo a night or two after that issue. There never was but one issue of this paper. Joseph Smith the Prophet was then Mayor of the City of Nauvoo. In the afternoon of the day on which the printing plant was destroyed, Henry Phelps, a son of W. W. Phelps, came down Main Street selling this paper, the _Nauvoo Expositor_, and everyone who could raise five cents bought a copy. In that paper the three following affidavits appeared, which I reproduce herewith. AFFIDAVITS I hereby certify that Hyrum Smith did (in his office) read to me a certain written document which he said was a revelation from God. He said that he was with Joseph when it was received. He afterwards gave me the document to read and I took it to my house and read it and showed it to my wife and returned it the next day. The revelation (so called) authorized certain men to have more wives than one at a time in this world and in the world to come. It said this was the law, and commanded Joseph to enter into the law. And also that he should administer to others. Several other items were in the revelation, supporting the above doctrines. Wm. Law. State of Illinois, Hancock County. I, Robert D. Foster, certify that the above certificate was sworn to before me as true in substance, this fourth day of May, A.D. 1844. Robert D. Foster, J. P. I certify that I read the revelation referred to in the above affidavit of my husband. It sustained in strong terms the doctrine of more wives than one at a time in this world and in the next. It authorized some to have to the number of ten, and set forth that those women who would not allow their husbands to have more wives than one should be under condemnation before God. Jane Law. Sworn and subscribed before me this 4th day of May, A.D. 1844. Robert D. Foster, J. P. To all whom it may concern: Forasmuch as the public mind hath been much agitated by a course of procedure in the Church of Jesus Christ of Latter-day Saints by a number of persons declaring against certain doctrines and practices therein (among whom I am one) it is but meet that I should give my reasons at least in part as a cause that hath led me to declare myself. In the latter part of the summer of 1843, the Patriarch Hyrum Smith did in the High Council, of which I was a member, introduce what he said was a revelation given through the Prophet, that the said Hyrum Smith did essay to read the said revelation in the said council; that according to his reading there was contained the following doctrines: 1st. The sealing up of persons to eternal life, against all sins save that of shedding innocent blood or of consenting thereto; 2nd. The doctrine of plurality of wives or marrying virgins; that David and Solomon had many wives, yet in this they sinned not, save in the matter of Uriah. This revelation with others, evidence that the aforesaid heresies were taught and practiced in the Church, determined me to leave the office of first counselor to the President of the Church at Nauvoo, inasmuch as I dared not teach or administer such laws. And further deponent saith not. Austin Cowles. State of Illinois, Hancock County. To all whom it may concern: I hereby certify that the above certificate was sworn and subscribed before me, this fourth day of May, 1844. Robert D. Foster, J. P. John W. Rigdon. Sworn to before me this 28th day of July, 1905. [Seal.] James Jack, Notary Public. STATEMENT OF ORANGE L. WIGHT The following confirmation of John W. Rigdon's affidavit is copied from the _Deseret News_ of Saturday, August 12, 1905: Bunkerville, Lincoln County, Nev., August 4, 1905:--Seeing the testimony of J. W. Rigdon in the semi-weekly _News_ of July 31, and being much interested in the subject, and knowing that there lived in this place a man that was quite familiar with the early scenes of church history, especially those in and about Far West, Missouri, and having heard him say that he had many times visited his father and the Prophet Joseph, while they were incarcerated in Liberty jail, I went and interviewed Orange L. Wight (eldest son of former Apostle Lyman Wight), who is now 82 years old and resides with his daughter, Sister Harriet M. Earl. Brother Wight is quite feeble in body, but his mind seems to be as bright as ever. I found Brother Wight in his usual good humor, and seemed quite willing to talk, in fact, was pleased to do so. "Elder Wight," said I, "are you willing to make a statement for publication in regard to what you know about Joseph Smith, son of the Prophet Joseph, being ordained while in Liberty jail to lead the Church?" "Certainly I am." "Then," said I, "just write me out a brief statement covering those points, and I will give it in your own words." Following is Brother Wight's statement: "In regard to the statement of John W. Rigdon, I endorse it in every point. Brother John W. Rigdon speaks of being in Liberty prison when the Prophet Joseph Smith, Sidney Rigdon, Hyrum Smith, Lyman Wight, and others were there (the others were Caleb Baldwin and Alexander McRae). I also visited the prisoners at or about the same time, and slept with them many times at different periods, and I cannot recollect of ever hearing the subject of an ordination mentioned. "My father, Lyman Wight, nor my mother, never alluded to it during their lifetime in my presence; so I take it for granted that Joseph, the son of the Prophet Joseph Smith, was not ordained to fill the place of his father, in the Liberty jail. I was born in the State of New York, November 29, 1823, hence am about seven years older than Brother John W. Rigdon. And if an ordination of Young Joseph had occurred in the prison, I would likely have heard it, and would certainly recollect it. "Previous to this, while I was several years younger, the Twelve Apostles were organized and commissioned to assist in leading and governing the Church. I can recollect every detail distinctly. My acquaintance with the Prophet was from the year 1830 to his martyrdom, and I can truly say he was a Prophet of God, and was appointed to the divine mission to organize the Church of Jesus Christ of Latter-day Saints in this last dispensation. "As to the Prophet's believing and practicing polygamy, I have as near a certain knowledge of the fact, I may say, as any man living. I was well acquainted with most or all of his wives, and talked with them on the subject, at the same time my wife also talked with them. "If there is anything further that is necessary for me to communicate in regard to my recollection, I will willingly do so. "Respectfully, "Orange L. Wight." Further talk with Brother Wight brought out the following facts: He was baptized into the Church in the spring of 1832; was with the Church through all their troubles in the State of Missouri. Brother Wight filled a thirteen months' mission in the State of Virginia in company with Jedediah M. Grant and others; was in Nauvoo at the time the Prophet was captured at Dixon, Ill., and was one of those who went up the Illinois river on the steamer "Maid of Iowa," to assist in rescuing the Prophet. Joseph I. Earl. AFFIDAVIT OF BATHSHEBA W. SMITH State of Utah, County of Salt Lake. ss. Bathsheba W. Smith, being first duly sworn on oath, deposes and says: I was a resident of Nauvoo, State of Illinois, from 1840 to 1846. I was married to George A. Smith July 25, 1841, Elder Don Carlos Smith performing the ceremony. Near the close of the year 1843, or in the beginning of the year 1844, I received the ordinance of anointing in a room in Sister Emma Smith's house in Nauvoo, and the same day, in company with my husband, I received my endowment in the upper room over the Prophet Joseph Smith's store. The endowments were given under the direction of the Prophet Joseph Smith, who afterwards gave us lectures or instructions in regard to the endowment ceremonies. There has been no change, to my certain knowledge, in these ceremonies. They are the same today as they were then. A short time after I received my anointing, I was sealed to my husband, George A. Smith, for time and eternity, by President Brigham Young, in the latter's house, according to the plan taught, to my knowledge, by the Prophet Joseph Smith. When I was married in 1841, I was married for time, and not for eternity. At the time I was anointed in Sister Emma Smith's house, she (Emma Smith) said in my presence, to me and to others who were present upon that occasion, "Your husbands are going to take more wives, and unless you consent to it, you must put your foot down and keep it there." Much more was said in regard to plural marriage at that time by Sister Emma Smith, who seemed opposed to the principle. In the year 1840, at a meeting held in Nauvoo, at which I was present, I heard the Prophet Joseph Smith say that the ancient order would be restored as it was in the days of Abraham. In the year 1844, a short time before the death of the Prophet Joseph Smith, it was my privilege to attend a regular prayer circle in the upper room over the Prophet's store. There were present at this meeting most of the Twelve Apostles, their wives, and a number of other prominent brethren and their wives. On that occasion the Prophet arose and spoke at great length, and during his remarks I heard him say that he had conferred on the heads of the Twelve Apostles all the keys and powers pertaining to the Priesthood, and that upon the heads of the Twelve Apostles the burden of the Kingdom rested, and that they would have to carry it. It has been, and is, necessary for me to make this statement, as contrary reports have been circulated as coming from me. Any statements purporting to come from me that have been made, or that may be made by any party or parties, in opposition or conflicting with this sworn statement, are false, as I have never, to my knowledge, deviated one iota from this statement. Bathsheba W. Smith. Signed in the presence of Joseph F. Smith, Jr., B. Morris Young. Subscribed and sworn to before me this 19th day of November, 1903. [Seal.] Martin S. Lindsay, Notary Public. Footnotes 1. One hundred or more affidavits in relation to the introduction of celestial and plural marriage are on file in the historian's Office, Salt Lake City, and are the expressions of eye and ear witnesses, who know that the Prophet Joseph Smith introduced and taught celestial and plural marriage. Most of these witnesses are members of the Church, but some of them are not, and have not been connected with the Church from before the martyrdom of the Prophet and Patriarch. It would be impracticable and even unnecessary to produce all this evidence here. A portion should suffice, in order that the truth regarding the introduction of these principles should be established; for, in this case as in all others, the testimony of two or three reliable witnesses should establish the truth of these things. Celestial marriage, which is marriage for eternity, should not be confused with plurality of wives, as is often done by those not acquainted with these teachings. 2. Some time during the month of September four members of the Reorganized Church called on Catherine Phillips Smith at her home in East Jordan, with the object in view of having her deny her testimony regarding her marriage to the Patriarch Hyrum Smith, which she resolutely refused to do. In a statement given on September 24th, two days before her death, she said: "They tried to get me to tell a lie and deny that I was married to the Patriarch Hyrum Smith; but I would not do it. I never have lied and will not now; my affidavit is true. They asked me if my mother knew of my marriage, and I told them that the Patriarch asked my mother if she was willing for him to marry her daughter, and she said he could ask the daughter, and she could do as she pleased. I told them that the Prophet Joseph sealed me to the Patriarch Hyrum Smith as his wife for time and all eternity, and they tried to get me to deny it, and I would not do it, for it is true. I told them the truth. They annoyed me very much, and I finally told them to leave my house and never enter it again." 3. This, however, was not the time this principle was first made known to the Prophet Joseph Smith, for as early as 1831 the Lord revealed the principle of celestial and plural marriage to him and he taught it to others. 4. See affidavit of Lucy Walker Smith. 5. Similar affidavits by most of the members of this High Council at Nauvoo are also on file. 6. Leonard Soby was at first opposed to this revelation, and shortly after the martyrdom he left the Church. When this statement was given he was not a member of the Church. THE REORGANIZED CHURCH--SOME FACTS REGARDING ITS ORIGIN The ministers of the "Reorganized" Church, or the "New Organization," as it was first called,[1] declare that the Church at the death of the Prophet Joseph and Patriarch Hyrum Smith, was badly divided, its members scattered to the four winds, and that the Church was rejected with its dead. They also claim that the "Reorganization" is composed of the faithful who did "not bow the knee to Baal," but remained true to the "original faith" as revealed and practiced by the Prophet Joseph Smith. In the words of their president: "The individuals who kept this covenant (the new and everlasting covenant) were accepted of Him and were not rejected, nor their standing before God put in jeopardy by the departure of others from the faith. Whatever the office in the priesthood each held, under the ordinations ordered by the call of God and vote of the Church, would remain valid. They could as elders, priests, etc., pursue the duties of warning, expounding, and inviting all to come to Christ, and by command of God could build up the Church from any single branch, which, like themselves, had not bowed the knee to Baal, or departed from the faith of the Church as found in the standard works of the body at the death of Joseph and Hyrum Smith."[2] It is strongly implied in this quotation from the writings of the president of the "Reorganization" that all those who followed President Brigham Young and the Twelve Apostles, lost their Priesthood and standing before the Lord, and that the founders of the "New Organization" and their followers were the only ones who remained true and steadfast to the Truth. The evidence in this regard is against them. The truth is that the founders of the "Reorganized" church were the ones who followed every will-o-the-wisp, bowed the knee to Baal and departed from the faith, while the Twelve and the Saints on the other hand, pursued an even course and were steadfast under all trials and difficulties even to the end. It is not true that the Church was broken, scattered and rejected following the martyrdom and that the "Reorganization" is a portion of the original church. Their organization did not come into existence until some sixteen years after the death of the Prophet and Patriarch and was an outgrowth of the movement under James J. Strang. There was a movement on foot to divide the Church, following the assassination of the Prophet and Patriarch, but its range was not as extensive as has generally been supposed. The chief actors in this movement were Sidney Rigdon, James J. Strang and William Smith, each of whom aspired to lead the Church. Mr. Rigdon based his claim to the presidency on the fact that he had been the first counselor to the Prophet Joseph Smith, and therefore by right should be the "guardian" of the Church. His claim was in conflict with the position of the Church and the teachings of the Prophet. He laid his case before the conference of the Church August 8, 1844, and his claim was rejected by the Saints almost unanimously. At the same conference the Twelve Apostles were sustained as the presiding quorum of the Church. Mr. Strang's claim to the presidency was based on his statement that the Prophet had appointed him as his successor by letter, a few days before the martyrdom. William Smith claimed the right of presidency by virtue of being the brother of the Prophet. Each of these men gathered around him a few followers, principally of that class of restless, erratic individuals, who never remain contented very long in any one place or under any circumstances; but none of them gathered many followers. Their organizations barely existed for a few years and then disappeared; the fragments becoming the nucleus of the "Reorganization." The movement which resulted in the bringing forth of the "Reorganized" church, was of more recent date and was due principally to the efforts of two men, viz., Jason W. Briggs and Zenas H. Gurley. Mr. Briggs was born June 25, 1821, at Pompey, Oneida County, New York. He joined the Church June 6, 1841, and members of the "Reorganization" declare that he was ordained an Elder in 1842. His home was in Beloit, Wisconsin, from 1842 to 1854. After the death of the Prophet, Mr. Briggs sustained the Twelve Apostles and the Church and was apparently true to them until the exodus in 1846. At that time he lost heart, turned from the Church in its darkest hour and sought the favor of the world. Some time subsequent to this he joined the movement under James J. Strang. In Strang's organization he did missionary work, received honors and organized a branch. In 1850 he renounced Mr. Strang and joined with William Smith, in the latter organization he was "ordained" an "apostle." He soon tired of William Smith, and in 1851 joined with Zenas H. Gurley who was at that time a follower of James J. Strang. These two men then organized a church of their own which afterwards was known as the "Reorganized" church. In 1886 Jason W. Briggs withdrew from this organization of his own begetting, declaring that it was not the Church of Christ. Zenas H. Gurley was just as unstable as Mr. Briggs. He was born at Bridgewater, New York, May 29, 1801, joined the Church in April, 1838, and moved to Far West, from whence he was driven with the Saints in the expulsion of 1838-39. After this expulsion he settled in Nauvoo, where, in 1844, he was ordained a Seventy,[3] under the direction of President Joseph Young, and on the 6th day of April, 1845, he was ordained senior president of the twenty-first quorum of Seventy. He sustained the Twelve and followed their teachings and remained with the Church until February, 1846, (the month of the exodus) when he also left the Church and shortly afterwards joined with James J. Strang. Mr. Gurley was endowed in the Nauvoo Temple with his wife January 6, 1846, and of that event the record of Seventies states under date of January 10, 1846: President Zenas H. Gurley arose and said that the Presidents of the quorum (21st) had received their endowment. He observed that it was remarkable for the unusual outpouring of the Holy Spirit.--Page 29. Again speaking of the authorities of the Church he said: He remembered forcibly the sayings of the First Presidents of Seventy, that we should so live that no charge can be brought against us. A few years ago the men in high standing in this Church were as little as we are. They obtained their exaltation by patient submission to right, and minding their own business.--Page 29. On January 25th, 1846, he said: The Saints who have passed through the trials of the Church were generally rooted and grounded in love and have a witness in their own hearts or they would not have remained.--Page 33. Within a very few days of this time Zenas H. Gurley deserted the Church because he was unable to face the trials and hardships the Saints were forced to undergo. The "Mormon" people were journeying in a strange land, the prospects before them were dark and some of the members became faint-hearted and were unable to endure to the end. Of this number Jason W. Briggs and Zenas H. Gurley were two who turned back and sought refuge in the apostate organization of James J. Strang. Indeed it required a strong heart and a firm-rooted faith for men and women to give up all earthly comforts and undertake a journey of that kind. Death stared the Saints in the face, they were poorly clothed, without shelter, save their ragged tents that would not shed the rain, and almost destitute of food; yet with the exception of the few who sought the "flesh-pots of Egypt," they patiently and determinedly pursued their way until crowned with the victory. The opinion of the world at that time was that the exodus meant the end of "Mormonism," and that the Latter-day Saints had gone to their destruction; for without the necessary means to support life, and isolated as they were from the rest of civilization, they must surely perish in the barren and distant West. Such, too, would doubtless have been the case had not the protecting hand of Jehovah guided them. Is it any wonder under such trying conditions that the hearts of those weak in the faith should fail them? In 1849 Mr. Gurley filled a mission for Mr. Strang and made a number of converts to that faith. In 1850 he organized the "Yellowstone branch," for the Strangite church. In 1852 he rejected the claim of Mr. Strang and joined with Mr. Jason W. Briggs, and these two men united their respective Strangite branches, those of Yellowstone and Beloit, and organized themselves into a new religious movement known today as the "Reorganized" church. In 1853, the leaders of this movement called a number of men to the ministry, "ordained" seven "apostles" and began a proselyting movement. For several years they tried to get "young Joseph," the son of the Prophet Joseph Smith, who had never affiliated with the Saints since the exodus from Nauvoo, to join them and become their president. In this they failed, but were diligent and finally, through their continued efforts and the persuasion of his mother, he accepted that position in 1860, was "ordained" president of their church by William Marks, Zenas H. Gurley, and William W. Blair, and has continued in that position ever since. Mr. Gurley remained with this movement till his death, but his family, together with Jason W. Briggs, voluntarily withdrew in 1886. In 1852, when Jason W. Briggs and Zenas H. Gurley combined their Strangite forces the membership was about one hundred souls, most of whom were converts made for Mr. Strang. In 1860, when "young Joseph" assumed the leadership, the membership was three hundred souls, most of whom were converts that had never belonged to the Church of Jesus Christ of Latter-day Saints. Of the members of the Church who were in fellowship in 1844-46, the "Reorganization" has received no more, and likely less than one thousand converts, which fact shows that the apostasy was not so great in 1844-46, as has been pictured. These statements are based on the testimony of original members of the "Reorganization," as they testified before the U. S. Court of Appeals for the Western District of Missouri, in 1894, in the Temple Lot suit, which was for the possession of property in the hands of the "Church of Christ" or "Hedrickites." Before that court Mr. William W. Blair, who for many years was a member of the presidency of the "Reorganization" and who was one of its oldest members, testified that "one thousand was probably too high an estimate for the members of the original church, that had joined the Reorganized church." He could "approximately say" that one thousand had joined the "Reorganized church, and possibly that estimate was too large." Record pp. 180, 181. William Marks, whose testimony is referred to by Mr. Evans, was also one of those who joined the "Reorganization" in an early day. At the time of the martyrdom he was president of the Nauvoo Stake, but was disfellowshipped for transgression at the October conference, 1844, and finally excommunicated. Afterwards he joined the organization under James J. Strang. In that organization he became a "bishop," was a member of the "high council," and later a member of the "first presidency." After the death of James J. Strang, he joined the organization of Charles B. Thompson, another apostate. This is the same William Marks who "ordained" Joseph Smith, of Lamoni, president of the "Reorganization." In that ordination he was assisted by Zenas H. Gurley and William W. Blair. Mr. Blair never belonged to the Church. It is almost needless to add that these men held no divine authority and could not bestow the Priesthood and officiate in the ordinances of the Gospel, and, therefore, the pretentions of the "Reorganized" church are fraudulent. Judged by its history, doctrines and the unstable character of its founders it is proved to be a counterfeit and nothing more. Considering the conditions under which the "Reorganization" came into existence, and the fact that in the beginning the original one hundred members came from the Strangite church, and that during the existence of that organization from its foundation to 1894, not more than one thousand members of the "original church" (i.e. the Church of Jesus Christ of Latter-day Saints as it stood in 1844) had joined it, we are not to be blamed if we declare that that church is not the successor, a faction or a portion of the "original church" founded by Joseph Smith the Prophet through the command of God, April 6, 1830. And after following the history of its founders and pointing out their instability and the manner in which they followed after false leaders, receiving "ordinations" and honors under their hands, we can most emphatically declare that they were not the faithful who did "not bow the knee to Baal," and who kept the "everlasting covenant." Footnotes 1. _Saints' Herald_, Vol. one. 2. See article in _Era_, Vol. 7, No. 11, entitled, "The Church Rejected--When?" 3. The "Reorganized" Church History states that Z. H. Gurley was ordained a Seventy in Far West in 1838. This is an error, they have no original record of such an ordination. The original records of the Seventies in the Historian's Office, Salt Lake City, give his ordination as stated here. 
51097	----	(http://mormontextsproject.org), with thanks to Rachel Helps and Villate Brown McKitrick for proofreading. HEROINES OF "MORMONDOM," THE SECOND BOOK OF THE NOBLE WOMEN'S LIVES SERIES SALT LAKE CITY, UTAH. PUBLISHED AT THE JUVENILE INSTRUCTOR OFFICE. 1884. PREFACE. IT affords us much pleasure to be able to present a second book of the "NOBLE WOMEN'S LIVES SERIES" to the public. It will, we feel confident, prove no less interesting than its predecessor, and the lessons conveyed by the articles herein contained will doubtless be as instructive to its readers as any ever given. The remarkable events here recorded are worthy of perusal and remembrance by all the youth among this people, as they will tend to strengthen faith in and love for the gospel for which noble men and women have suffered so much. The names, too, of such heroines as these, the sketches of whose lives we herewith give, should be held in honorable remembrance among this people, for no age or nation can present us with more illustrious examples of female faith, heroism and devotion. We trust that this little work may find its way in the homes of all the Saints and prove a blessing to all who scan its pages. This is the earnest desire of THE PUBLISHERS. CONTENTS. A NOBLE WOMAN'S EXPERIENCE. Chapter I. Chapter II. Chapter III. A REMARKABLE LIFE. Chapter I. Chapter II. Chapter III. Chapter IV. Chapter V. Chapter VI. A HEROINE OF HAUN'S MILL MASSACRE. Chapter I. A NOBLE WOMAN'S EXPERIENCE. CHAPTER I. Hyrum Smith, the Patriarch, married Jerusha Barden, November 2, 1826. They had six children, viz: Lovina, Mary, John, Hyrum, Jerusha and Sarah. Mary died when very young, and her mother died soon after the birth of her daughter, Sarah. Hyrum, the second son, died in Nauvoo, in 1842, aged eight years. The Patriarch married his second wife, Mary Fielding, in the year 1837, she entering upon the important duty of stepmother to five children, which task she performed, under the most trying and afflictive circumstances, with unwavering fidelity. She had two children, Joseph and Martha. Thus, you see, Hyrum Smith, the Patriarch of the Church of Jesus Christ of Latter-day Saints, was really a polygamist many years before the revelation on celestial marriage was written, though, perhaps, about the time it was given to the Prophet Joseph Smith; but not exactly in the sense in which the word is generally used, for both his wives were not living together on the earth; still they were both alive, for the spirit never dies, and they were both his wives--the mothers of his children. Marriage is ordained of God, and when performed by the authority of His Priesthood, is an ordinance of the everlasting gospel and is not, therefore, merely a legal contract, but pertains to time and all eternity to come, therefore it is written in the Bible, "What God hath joined together let no man put asunder." There are a great many men who feel very bitter against the Latter-day Saints, and especially against the doctrine of plural marriage, who have married one or more wives after the death of their first, that, had their marriages been solemnized in the manner God has prescribed and by His authority, they themselves would be polygamists, for they, as we, firmly believe in the immortality of the soul, professing to be Christians and looking forward to the time when they will meet, in the spirit world, their _wives_ and the loved ones that are dead. We can imagine the awkward situation of a man, not believing in polygamy, meeting two or more wives, with their children, in the spirit world, each of them claiming him as husband and father. "But," says one, "how will it be with a woman who marries another husband after the death of her first?" She will be the wife of the one to whom she was married for time and eternity. But if God did not "join them together," and they were only married by mutual consent until death parted them, their contract, or partnership ends with death, and there remains but one way for those who died without the knowledge of the gospel to be united together for eternity. That is, for their living relatives or friends to attend to the ordinances of the gospel for them. "For, in the resurrection, they neither marry nor are given in marriage;" therefore marriage ordinances must be attended to here in the flesh. Hyrum Smith, however, was a polygamist before his death, he having had several women sealed to him by his brother, Joseph, some of whom are now living. At the death of the Patriarch, June 27th, 1844, the care of the family fell upon his widow, Mary Smith. Besides the children there were two old ladies named respectively, Hannah Grinnels, who had been in the family many years, and Margaret Brysen. There was also a younger one, named Jane Wilson, who was troubled with fits and otherwise afflicted, and was, therefore, very dependent, and an old man, named George Mills, who had also been in the family eleven years, and was almost entirely blind and very crabbed. These and others, some of whom had been taken care of by the Patriarch out of charity, were members of the family and remained with them until after they arrived in the valley. "Old George," as he was sometimes called, had been a soldier in the British army, had never learned to read or write, and often acted upon impulse more than from the promptings of reason, which made it difficult, sometimes, to get along with him; but because he had been in the family so long--through the troubles of Missouri and Illinois--and had lost his eye-sight from the effects of brain fever and inflammation, caused by taking cold while in the pineries getting out timbers for the temple at Nauvoo, Widow Smith bore patiently all his peculiarities up to the time of her death. Besides those I have mentioned, Mercy R. Thompson, sister to Widow Smith, and her daughter, and Elder James Lawson were also members of the family. On or about the 8th of September, 1846, the family, with others, were driven out of Nauvoo by the threats of the mob, and encamped on the banks of the Mississippi River, just below Montrose. There they were compelled to remain two or three days, in view of their comfortable homes just across the river, unable to travel for the want of teams, while the men were preparing to defend the city against the attack of the mob. They were thus under the necessity of witnessing the commencement of the memorable "Battle of Nauvoo;" but, before the cannonading ceased, they succeeded in moving out a few miles, away from the dreadful sound of it, where they remained until they obtained, by the change of property at a great sacrifice, teams and an outfit for the journey through Iowa to the Winter Quarters of the Saints, now Florence, Nebraska. Arriving at that point late in the Fall, they were obliged to turn out their work animals to pick their living through the Winter, during which some of their cattle, and eleven out of their thirteen horses died, leaving them very destitute of teams in the Spring. In the Fall of 1847, Widow Smith and her brother, Joseph Fielding, made a trip into Missouri, with two teams, to purchase provisions for the family. Joseph, her son, accompanied them as teamster; he was then nine years of age. The team he drove consisted of two yokes of oxen, one yoke being young and only partially broke, which, with the fact that the roads were very bad with the Fall rains, full of stumps in places, sometimes hilly, and that he drove to St. Joseph, Missouri, and back, a distance of about three hundred miles, without meeting with one serious accident, proves that he must have been a fair teamster for a boy at his age. At St. Joseph they purchased corn and other necessaries, getting their corn ground at Savannah, on their return journey. Wheat flour was a luxury beyond their reach, and one seldom enjoyed by many of the Latter-day Saints in those days. On their journey homeward they camped one evening at the edge of a small prairie, or open flat, surrounded by woods, where a large herd of cattle, on their way to market, was being pastured for the night, and turned out their teams, as usual, to graze. In the morning their best yoke of cattle was missing, at which they were greatly surprised, this being the first time their cattle had separated. Brother Fielding and Joseph at once started in search, over the prairie, through the tall, wet grass, in the woods, far and near, until they were almost exhausted with fatigue and hunger, and saturated to the skin; but their search was vain. Joseph returned first to the wagons, towards mid-day, and found his mother engaged in prayer. Brother Fielding arrived soon after, and they sat down to breakfast, which had long been waiting. "Now," said Widow Smith, "while you are eating I will go down towards the river and see if I can find the cattle." Brother Fielding remarked, "I think it is useless for you to start out to hunt the cattle; I have inquired of all the herdsmen and at every house for miles, and I believe they have been driven off." Joseph was evidently of the same opinion, still he had more faith in his mother finding them, if they could be found, than he had either in his uncle or himself. He knew that she had been praying to the Lord for assistance, and he felt almost sure that the Lord would hear her prayers. Doubtless he would have felt quite sure had he not been so disheartened by the apparently thorough but fruitless search of the morning. He felt, however to follow her example: he prayed that his mother might be guided to the cattle, and exercised all the faith he could muster, striving hard to feel confident that she would be successful. As she was following the little stream, directly in the course she had taken on leaving the wagons, one of the drovers rode up on the opposite side and said, "Madam, I saw your cattle this morning over in those woods," pointing almost directly opposite to the course she was taking. She paid no attention to him, but passed right on. He repeated his information; still she did not heed him. He then rode off hurriedly, and, in a few moments, with his companions, began to gather up their cattle and start them on the road towards St. Joseph. She had not gone far when she came upon a small ravine filled with tall willows and brush; but not tall enough to be seen above the high grass of the prairie. In a dense cluster of these willows she found the oxen so entangled in the brush, and fastened by means of withes, that it was with great difficulty that she extricated them from their entanglement. This was evidently the work of these honest (?) drovers, who so hurriedly disappeared--seeing they could not turn her from her course--perhaps in search of estray honesty, which it is to be hoped they found. This circumstance made an indelible impression upon the mind of the lad, Joseph. He had witnessed many evidences of God's mercy, in answer to prayer, before; but none that seemed to strike him so forcibly as this. Young as he was, he realized his mother's anxiety to emigrate with her family to the valley in the Spring, and their dependence upon their teams to perform that journey, which, to him, seemed a formidable, if not an impossible, undertaking in their impoverished circumstances. It was this that made him so disheartened and sorrowful when he feared that the cattle would never be found. Besides, it seemed to him that he could not bear to see such a loss and disappointment come upon his mother, whose life he had known, from his earliest recollection, had been a life of toil and struggle for the maintenance and welfare of her family. His joy, therefore, as he looked through tears of gratitude to God for His kind mercy extended to the "widow and the fatherless" may be imagined, as he ran to meet his mother driving the oxen towards the wagons. CHAPTER II. Joseph was herd-boy. One bright morning sometime in the Fall of 1847, in company with his herd-boy companions, whose names were Alden Burdick, (almost a young man, and very sober and steady), Thomas Burdick, cousin to Alden, about Joseph's size, but somewhat older, and Isaac Blocksome, younger, he started out with his cattle as usual for the herd grounds, some two miles from Winter Quarters. They had two horses, both belonging to the Burdicks, and a pet jack belonging to Joseph. Their herd that day comprised not only the cows and young stock, but the work oxen, which for some cause were unemployed. Alden proposed to take a trip on foot through the hazel, and gather nuts for the party, and by the "lower road" meet the boys at the spring on the herd ground, while they drove the herd by the "upper road" which was free from brush. This arrangement just suited Joseph and Thomas, for they were very fond of a little sport, and his absence would afford them full scope; while his presence served as an extinguisher upon the exuberance of their mirth. Joseph rode Alden's bay mare, a very fine animal; Thomas, his father's black pony, and Isaac the pet Jack. This Jack had deformed or crooked fore-legs, and was very knowing in his way; so "Ike" and the Jack were the subjects chosen by Joseph and Thomas for their sport. They would tickle "Jackie," and plague him, he would kick up, stick his head down, hump up his back and run, while Isaac struggled in vain to guide or hold him by the bridle reins, for like the rest of his tribe he was very headstrong when abused. No harm or even offense to Isaac was intended; but they carried their fun too far; Isaac was offended, and returned home on foot, turning loose the Jack with the bridle on. We will not try to excuse Joseph and Thomas in this rudeness to Isaac, for although they were well-meaning boys, it was no doubt very wrong to carry their frolics so far as to offend or hurt the feelings of their playmate, and especially as he was younger than they; but in justice to them it is fair to say they were heartily sorry when they found they had given such sore offense. When Joseph and Thomas arrived at the spring they set down their dinner pails by it, mounted their horses again, and began to amuse themselves by running short races, jumping ditches and riding about. They would not have done this had Alden been there. They had not even done such a thing before, although the same opportunity had not been wanting; but for some reason--ever fond of frolic and mischief--they were more than usually so this morning. It is said that not even a "sparrow falls to the ground" without God's notice, is it unreasonable to suppose that He saw these boys? And as He overrules the actions of even the wicked, and causes their "wrath to praise Him;" would it be inconsistent to suppose that the Lord overruled the frolics of these mischievous, but not wicked boys on this occasion for good, perhaps for their deliverance and salvation? We shall see. While they were riding about and the cattle were feeding down the little spring creek toward a point of the hill that jutted out into the little valley about half a mile distant, the "leaders" being about half way to it, a gang of Indians on horseback, painted, their hair daubed with white clay, stripped to the skin, suddenly appeared from behind the hill, whooping and charging at full speed toward them. Now, had these boys turned out their horses, as under other circumstances they should, and no doubt would, have done, they and the cattle would have been an easy prey to the Indians, the boys themselves being completely at their mercy, such mercy, as might be expected from a thieving band of savages. In an instant, Thomas put his pony under full run for home, crying at the top of his voice, "Indians, Indians!" At the same instant Joseph set out at full speed for the head of the herd, with a view to save them if possible. He only could tell the multitude of his thoughts in that single moment. Boy as he was, he made a desperate resolve. His mother, his brother and sisters and their dependence upon their cattle for transportation to the Valley in the Spring, occupied his thoughts and nerved him to meet the Indians half-way, and risk his life to save the cattle from being driven off by them. At the moment that he reached the foremost of the herd, the Indians, with terrific yells reached the same spot, which frightened the cattle so, that with the almost superhuman effort of the little boy to head them in the right direction, and at the same time to elude the grasp of the Indians, in an instant they were all on the stampede towards home. Here the Indians divided, the foremost passing by Joseph in hot pursuit of Thomas, who by this time had reached the brow of the hill on the upper road leading to town, but he was on foot. He had left his pony, knowing the Indians could outrun--and perhaps would overtake him. And thinking they would be satisfied with only the horse, and by leaving that he could make good his escape. Joseph's horse was fleeter on foot, besides, he was determined to sell what he had to, at the dearest possible rate. The rest of the Indians of the first gang, about half a dozen, endeavored to capture him; but in a miraculous manner he eluded them contriving to keep the cattle headed in the direction of the lower road towards home, until he reached the head of the spring. Here the Indians who pursued Thomas--excepting the one in possession of Thomas' horse, which he had captured and was leading away towards the point--met him, turning his horse around the spring and down the course of the stream, the whole gang of Indians in full chase. He could outrun them, and had he now, freed from the herd, been in the direction of home he could have made his escape; but as he reached a point opposite the hill from whence the Indians came, he was met by another gang who had crossed the stream for that purpose; again turning his horse. Making a circuit, he once more got started towards home. His faithful animal began to lose breath and flag. He could still, however, keep out of the reach of his pursuers; but now the hindmost in the down race began to file in before him, as he had turned about, by forming a platoon and veering to the right or left in front, as he endeavored to pass, they obstructed his course, so that those behind overtook him just as he once more reached the spring. Riding up on either side, one Indian fiercely took him by the right arm, another by the left leg, while a third was prepared to close in and secure his horse. Having forced his reins from his grip, they raised him from the saddle, slackened speed till his horse ran from under him, then dashed him to the ground among their horses' feet while running at great speed. He was considerably stunned by the fall, but fortunately escaped further injury, notwithstanding, perhaps a dozen horses passed over him. As he rose to his feet, several men were in sight on the top of the hill, with pitchforks in their hands at the sight of whom the Indians fled in the direction they had come. These men had been alarmed by Thomas' cry of Indians, while on their way to the hay fields, and reached the place in time to see Joseph's horse captured and another incident which was rather amusing. The Jack, which did not stampede with the cattle, had strayed off alone toward the point of the hill, still wearing his bridle. An old Indian with some corn in a buckskin sack was trying to catch him; but "Jackie" did not fancy Mr. Indian, although not afraid of him, and so would wheel from him as he would attempt to take hold of the bridle. As the men appeared, the Indian made a desperate lunge to catch the Jack, but was kicked over, and his corn spilt on the ground. The Indian jumped up and took to his heels, and "Jackie" deliberately ate up his corn. By this time the cattle were scattered off in the brush lining the lower road, still heading towards town. The men with the pitchforks soon disappeared from the hill continuing on to the hay-fields, and Joseph found himself alone, affording him a good opportunity to reflect on his escape and situation. The truth is, his own thoughts made him more afraid than did the Indians. What if they should return to complete their task, which he had been instrumental in so signally defeating? They would evidently show him no mercy. They had tried to trample him to death with their horses, and what could he do on foot and alone? It would take him a long time to gather up the cattle, from among the brush. The Indians might return any moment, there was nothing to prevent them doing so. These were his thoughts; he concluded therefore that time was precious, and that he would follow the example, now, of Thomas, and "make tracks" for home. When he arrived the people had gathered in the old bowery, and were busy organizing two companies, one of foot and the other of horsemen, to pursue the Indians. All was excitement, his mother and the family were almost distracted, supposing he had been killed or captured by the Indians. Thomas had told the whole story so far as he knew it, the supposition was therefore inevitable; judge, therefore, of the happy surprise of his mother and sisters on seeing him, not only alive, but uninjured. Their tears of joy were even more copious than those of grief a moment before. But Joseph's sorrow had not yet begun. He and Thomas returned with the company of armed men on foot to hunt for the cattle, while the horsemen were to pursue the Indians, if possible, to recover the horses. When they arrived again at the spring no sign of the cattle could be seen; even the dinner pails had been taken away. On looking around, the saddle blanket from the horse Joseph rode was found near the spring. Was this evidence that the Indians had returned as Joseph had suspected? And had they, after all, succeeded in driving off the cattle? These were the questions which arose. All that day did they hunt, but in vain, to find any further trace of them; and as they finally gave up the search and bent their weary steps towards home, all hope of success seemingly fled. Joseph could no longer suppress the heavy weight of grief that filled his heart, and he gave vent to it in bitter tears, and wished he had been a man. It is said, "calms succeed storms," "and one extreme follows another," etc. Certainly joy followed closely on the heels of grief more than once this day, for when Joseph and Thomas reached home, to their surprise and unspeakable joy, they found all their cattle safely corraled in their yards where they had been all the afternoon. Alden, it seems, reached the herd ground just after Joseph had left. He found the cattle straying off in the wrong direction unherded, and he could find no trace of the boys or horses, although he discovered the dinner pails at the spring as usual. When he had thoroughly satisfied himself by observations that all was not right, and perhaps something very serious was the matter, he came to the conclusion to take the dinner pails, gather up the cattle and go home, which he did by the lower road, reaching home some time after the company had left by the upper road in search of them. He of course learned the particulars of the whole affair, and must have felt thankful that he had escaped. A messenger was sent to notify the company of the safety of the cattle, but for some reason he did not overtake them. In the Spring of 1847, George Mills was fitted out with a team and went in the company of President Young as one of the Pioneers to the Valley; and soon, a portion of the family in the care of Brother James Lawson, emigrated from "Winter Quarters," arriving in the Valley that Fall. In the Spring of 1848, a tremendous effort was made by the Saints to emigrate to the Valley on a grand scale. No one was more anxious than Widow Smith; but to accomplish it seemed an impossibility. She still had a large and comparatively helpless family. Her two sons, John and Joseph, mere boys, being her only support; the men folks, as they were called, Brothers J. Lawson and G. Mills being in the Valley with the teams they had taken. Without teams sufficient to draw the number of wagons necessary to haul provisions and outfit for the family, and without means to purchase, or friends who were in circumstances to assist, she determined to make the attempt, and trust in the Lord for the issue. Accordingly every nerve was strained, and every available object was brought into requisition. "Jackie" was traded off for provisions; cows and calves were yoked up, two wagons lashed together, and team barely sufficient to draw one was hitched on to them, and in this manner they rolled out from Winter Quarters some time in May. After a series of the most amusing and trying circumstances, such as sticking in the mud, doubling teams up all the little hills and crashing at ungovernable speed down the opposite sides, breaking wagon tongues and reaches, upsetting, and vainly endeavoring to control wild steers, heifers and unbroken cows, they finally succeeded in reaching the Elk Horn, where the companies were being organized for the plains. Here, Widow Smith reported herself to President Kimball, as having "started for the Valley." Meantime, she had left no stone unturned or problem untried, which promised assistance in effecting the necessary of preparations for the journey. She had done to her utmost, and still the way looked dark and impossible. President Kimball consigned her to Captain ----'s fifty. The captain was present; said he, "Widow Smith, how many wagons have you?" "Seven." "How many yokes of oxen have you?" "Four," and so many cows and calves. "Well," says the captain, "Widow Smith, it is folly for you to start in this manner; you never can make the journey, and if you try it, you will be a burden upon the company the whole way. My advice to you is, go back to Winter Quarters and wait till you can get help." This speech aroused the indignation of Joseph, who stood by and heard it; he thought it was poor consolation to his mother who was struggling so hard, even against hope as it were, for her deliverance; and if he had been a little older it is possible that he would have said some very harsh things to the captain; but as it was, he busied himself with his thoughts and bit his lips. Widow Smith calmly replied, "Father ----" (he was an aged man,) "I will beat you to the Valley and will ask no help from you either!" This seemed to nettle the old gentleman, for he was high metal. It is possible that he never forgot this prediction, and that it influenced his conduct towards her more or less from that time forth as long as he lived, and especially during the journey. While the companies were lying at Elk Horn, Widow Smith sent back to Winter Quarters, and by the blessing of God, succeeded in buying on credit, and hiring for the journey, several yokes of oxen from brethren who were not able to emigrate that year, (among these brethren one Brother Rogers was ever gratefully remembered by the family). When the companies were ready to start, Widow Smith and her family were somewhat better prepared for the journey and rolled out with lighter hearts and better prospects than favored their egress from Winter Quarters. But Joseph often wished that his mother had been consigned to some other company, for although everything seemed to move along pleasantly, his ears were frequently saluted with expressions which seemed to be prompted by feelings of disappointment and regret at his mother's prosperity and success--expressions which, it seemed to him, were made expressly for his ear. To this, however, he paid as little regard as it was possible for a boy of his temperament to do. One cause for annoyance was the fact that his mother would not permit him to stand guard at nights the same as a man or his older brother John, when the Captain required it. She was willing for him to herd in the day time and do his duty in everything that seemed to her in reason could be required of him; but, as he was only ten years of age, she did not consider him old enough to do guard duty at nights to protect the camp from Indians, stampedes, etc., therefore, when the captain required him to stand guard, Widow Smith objected. He was, therefore, frequently sneered at as being "petted by his mother," which was a sore trial to him. CHAPTER III. One day the company overtook President Kimball's company, which was traveling ahead of them; this was somewhere near the north fork of the Platte River. Jane Wilson, who has been mentioned as being a member of the family of Widow Smith, and as being troubled with fits, etc., and withal very fond of snuff, started ahead to overtake her mother, who was in the family of Bishop N. K. Whitney, in President Kimball's company, supposing both companies would camp together, and she could easily return to her own camp in the evening. But, early in the afternoon, our captain ordered a halt, and camped for that night and the next day. This move, unfortunately, compelled poor Jane to continue on with her mother in the preceding company. Towards evening the captain took a position in the center of the corral formed by the wagons, and called the company together, and then cried out: "Is all right in the camp? Is all right in the camp?" Not supposing for a moment that anything was wrong, no one replied. He repeated the question again and again, each time increasing his vehemence, until some began to feel alarmed. Old "Uncle Tommie" Harrington replied in good English style, "Nout's the matter wi me; nout's the matter wi me;" and one after another replied, "Nothing is the matter with me," until it came to Widow Smith, at which, in a towering rage, the captain exclaimed, "All's right in the camp, and a poor woman lost!" Widow Smith replied, "She is not lost; she is with her mother, and as safe as I am." At which the captain lost all control of his temper, and fairly screamed out, "I rebuke you, Widow Smith, in the name of the Lord!" pouring forth a tirade of abuse upon her. Nothing would pacify him till she proposed to send her son John ahead to find Jane. It was almost dark, and he would doubtless have to travel until nearly midnight before he would overtake the company; but he started, alone and unarmed, in an unknown region, an Indian country, infested by hordes of hungry wolves, ravenous for the dead cattle strewn here and there along the road, which drew them in such numbers that their howlings awakened the echoes of the night, making it hideous and disturbing the slumbers of the camps. That night was spent by Widow Smith in prayer and anguish for the safety of her son; but the next day John returned all safe, and reported that he had found Jane all right with her mother. Widow Smith's fears for his safety, although perhaps unnecessary, were not groundless, as his account of his night's trip proved. The wolves growled and glared at him as he passed along, not caring even to get out of the road for him; their eyes gleaming like balls of fire through the darkness on every hand; but they did not molest him; still, the task was one that would have made a timid person shudder and shrink from its performance. Another circumstance occurred, while camped at this place, which had a wonderful influence, some time afterwards, upon Captain ----'s mind. There was a party of the brethren started out on a hunting expedition for the day. A boy, that was driving team for Widow Smith, but little larger than Joseph, although several years his senior, accompanied them, riding with the captain in his carriage, which they took along to carry their game in. This boy (he is now a man, and no doubt a good Latter-day Saint) was a very great favorite of the captain's; and was often cited by him as a worthy example for Joseph, as he stood guard, and was very obliging and obedient to him. During the day the captain left him in charge of his carriage and team, while he went some distance away in search of game, charging W---- not to leave the spot until he returned. Soon after the captain got out of sight, W---- drove off in pursuit of some of the brethren in another direction, and when he overtook them, strange to say, he told a most foolish and flimsy story, which aroused their suspicion. They charged him with falsehood, but he unwisely stuck to his story. It was this: "Captain ---- had sent him to tell them to drive the game down to a certain point, so that he (the captain) might have a shot as well as they." Having done this he started back to his post, expecting to get there, of course, before the captain returned. But unfortunately for his good reputation with the captain, he was too late. The captain had returned, but the carriage was gone, not knowing the reason he doubtless became alarmed, as he immediately started in search, instead of waiting to see if it would return. He missed connection, and was subjected to a tedious tramp and great anxiety, until he fell in with those brethren, who related the strange interview they had had with W---- and the mystery was explained. Returning again, there he found the carriage and W---- all right, looking innocent and dutiful, little suspecting that the captain knew all, and the storm that was about to burst upon his devoted head. But like a thunder-clap the storm came. At first W---- affected bewilderment, putting on an air of injured innocence, but soon gave way before the avalanche of wrath hurled upon him. Poor fellow! he had destroyed the captain's confidence in him, and would he ever regain it? The reader can readily imagine this would be a difficult matter. Sometime after this, the captain went out from camp with his carriage to gather saleratus, and on the way overtook Joseph on foot. To Joseph's utter astonishment, the captain stopped and invited him to ride. There was another brother in the carriage with him. As they went along the captain told this story, and concluded by saying, "Now, Joseph, since W---- has betrayed my confidence so that I dare not trust him any more, you shall take his place. I don't believe you will deceive me." Joseph, in the best manner he possibly could, declined the honor proffered to him. Passing over from the Platte to the Sweetwater, the cattle suffered extremely from the heat, the drought, and the scarcity of feed, being compelled to browse on dry rabbit brush, sage brush, weeds and such feed as they could find, all of which had been well picked over by the preceding companies. Captain ----'s company being one of the last, still keeping along, frequently in sight of, and sometimes camping with President Kimball's company which was very large. One day as they were moving along slowly through the hot sand and dust, the sun pouring down with excessive heat, toward noon one of Widow Smith's best oxen laid down in the yoke, rolled over on his side, and stiffened out his legs spasmodically, evidently in the throes of death. The unanimous opinion was that he was poisoned. All the hindmost teams of course stopped, the people coming forward to know what was the matter. In a short time the captain, who was in advance of the company, perceiving that something was wrong, came to the spot. Perhaps no one supposed for a moment that the ox would ever recover. The captain's first words on seeing him, were: "He is dead, there is no use working with him; we'll have to fix up some way to take the Widow along, I told her she would be a burden upon the company." Meantime Widow Smith had been searching for a bottle of consecrated oil in one of the wagons, and now came forward with it, and asked her brother, Joseph Fielding, and the other brethren, to administer to the ox, thinking the Lord would raise him up. They did so, pouring a portion of the oil on the top of his head, between and back of the horns, and all laid hands upon him, and one prayed, administering the ordinance as they would have done to a human being that was sick. Can you guess the result? In a moment he gathered his legs under him, and at the first word arose to his feet, and traveled right off as well as ever. He was not even unyoked from his mate. The captain, it may well be supposed, now heartily regretted his hasty conclusions and unhappy expressions. They had not gone very far when another and exactly similar circumstance occurred. This time also it was one of her best oxen, the loss of either would have effectually crippled one team, as they had no cattle to spare. But the Lord mercifully heard their prayers, and recognized the holy ordinance of anointing and prayer, and the authority of the Priesthood when applied in behalf of even a poor dumb brute! Sincere gratitude from more than one heart in that family, went up unto the Lord that day for His visible interposition in their behalf. At or near a place called Rattlesnake Bend, on the Sweetwater, one of Widow Smith's oxen died of sheer old age, and consequent poverty. He had been comparatively useless for some time, merely carrying his end of the yoke without being of any further service in the team; he was therefore no great loss. At the last crossing of the Sweetwater, Widow Smith was met by James Lawson, with a span of horses and a wagon, from the Valley. This enabled her to unload one wagon, and send it, with the best team, back to Winter Quarters to assist another family the next season. Elder Joel Terry returned with the team. At this place the captain was very unfortunate; several of his best cattle and a valuable mule laid down and died, supposed to have been caused by eating poisonous weeds. There was no one in the camp who did not feel a lively sympathy for the Captain, he took it to heart very much. He was under the necessity of obtaining help, and Widow Smith was the first to offer it to him, but he refused to accept of it from her hands. Joseph sympathized with him, and would gladly have done anything in his power to aid him; but here again, it is painful to say, he repulsed his sympathy and chilled his heart and feelings more and more by insinuating to others, in his presence, that Widow Smith had poisoned his cattle! Saying, "Why should my cattle, and nobody's else, die in this manner? There is more than a chance about this. It was well planned," etc., expressly for his ear. This last thrust was the severing blow. Joseph resolved, some day, to demand satisfaction not only for this, but for every other indignity he had heaped upon his mother. On the 22nd of September, 1848, Captain--'s fifty crossed over the "Big Mountain," when they had the first glimpse of Salt Lake Valley. It was a beautiful day. Fleecy clouds hung round over the summits of the highest mountains, casting their shadows down the valley beneath, heightening, by contrast, the golden hue of the sun's rays which fell through the openings upon the dry bunchgrass and sage-bush plains, gilding them with fairy brightness, and making the arid desert to seem like an enchanted spot. Every heart rejoiced and with lingering fondness, wistfully gazed from the summit of the mountain upon the western side of the valley revealed to view--the goal of their wearisome journey. The ascent from the east was gradual, but long and fatiguing for the teams; it was in the afternoon, therefore, when they reached the top. The descent to the west was far more precipitous and abrupt. They were obliged to rough-lock the hind wheels of the wagons, and, as they were not needed, the forward cattle were turned loose to be driven to the foot of the mountain or to camp, the "wheelers" only being retained on the wagons. Desirous of shortening the next day's journey as much as possible--as that was to bring them into the Valley--they drove on till a late hour in the night, over very rough roads much of the way, and skirted with oak brush and groves of trees. They finally camped near the eastern foot of the "Little Mountain." During this night's drive several of Widow Smith's cows--that had been turned loose from the teams--were lost in the brush. Early next morning John returned on horseback to hunt for them, their service in the teams being necessary to proceed. At an earlier hour than usual the Captain gave orders for the company to start--knowing well the circumstances of the Widow, and that she would be obliged to remain till John returned with the lost cattle--accordingly the company rolled out, leaving her and her family alone. It was fortunate that Brother James Lawson was with them, for he knew the road, and if necessary, could pilot them down the canyon in the night. Joseph thought of his mother's prediction at Elk Horn, and so did the Captain, and he was determined that he would win this point, although he had lost all the others, and prove her prediction false. "I will beat you to the Valley, and ask no help from you either," rang in Joseph's ears; he could not reconcile these words with possibility, though he knew his mother always told the truth, but how could this come true? Hours, to him, seemed like days as they waited, hour after hour, for John to return. All this time the company was slowly tugging away up the mountain, lifting at the wheels, geeing and hawing, twisting along a few steps, then blocking the wheels for the cattle to rest and take breath, now doubling a team, and now a crowd rushing to stop a wagon, too heavy for the exhausted team, and prevent its rolling backward down the hill, dragging the cattle along with it. While in this condition, to heighten the distress and balk the teams, a cloud, as it were, burst over their heads, sending down the rain in torrents, as it seldom rains in this country, throwing the company into utter confusion. The cattle refused to pull, would not face the beating storm, and to save the wagons from crashing down the mountain, upsetting, etc., they were obliged to unhitch them, and block all the wheels. While the teamsters sought shelter, the storm drove the cattle in every direction through the brush and into the ravines, and into every nook they could find, so that when it subsided it was a day's work to find them, and get them together. Meantime Widow Smith's cattle--except those lost--were tied to the wagons, and were safe. In a few moments after the storm, John brought up those which had been lost, and they hitched up, making as early a start as they usually did in the mornings, rolled up the mountain, passing the company in their confused situation, and feeling that every tie had been sundered that bound them to the captain, continued on to the Valley, and arrived at "Old Fort," about ten o'clock on the night of the 23rd of September, all well and thankful. The next morning was Sabbath, the whole family went to the bowery to meeting. Presidents Young and Kimball preached. This was the first time that Joseph had ever heard them, to his recollection, in public; and he exclaimed to himself: "These are the men of God, who are gathering the Saints to the Valley." This was a meeting long to be remembered by those present. President Young spoke as though he felt: "Now, God's people are free," and the way of their deliverance had been wrought out. That evening Captain ---- and his company arrived; dusty and weary, too late for the excellent meetings and the day of sweet rest enjoyed by the Widow and her family. Once more, in silver tones, rang through Joseph's ears. "Father ----, I will beat you to the Valley, and will ask no help from you either!" J. F. S. A REMARKABLE LIFE. BY "HOMESPUN". CHAPTER I. Many of the noblest lives have been lived in obscurity and in poverty. Nobility and virtue are never dependent upon surroundings. And when you have read the simple little chronicle which I am about to relate, I think you will agree with me that even though humble and retiring, the subject of this sketch was one of nature's own heroines. In a little cottage in Bravon, Lees-Mersem, England, lived an old lady named Harris. She was given to study although very meagrely educated. She was feeble and sat a great deal of her time poring over her Bible. One day her granddaughter came to visit her, bringing her little daughter, Mary, with her. The old lady had been reading her Bible, and as her daughter came in she said: "My dear, I have been reading some of the great prophecies concerning the last days, and I feel sure that either you or yours will live to see many of them fulfilled." "Not so, grandmother," answered the woman, whose name was Mrs. Dunster, "thou wast always visionary; put by such thoughts. Our religion's good enough for the like of us." The old lady arose, unheeding her granddaughter's warm reply, and placing her hands on the little girl's head, said solemnly: "Here's Mary; she shall grow up and wander away from you all and break her bread in different nations." The solemnity of her great-grandmother's manner and the peculiar spirit that accompanied the words made a vivid impression on the little girl's mind. How well that strange prophecy has been fulfilled you and I, my reader, can tell hereafter. The little girl, whose name was Mary Dunster, and who was born in Lympne, Kent, December 26, 1818, grew up and when sixteen years of age was asked in marriage by William Chittenden, who was a laborer on an adjoining farm. She did not feel very willing, but the young man urged her so warmly that she hesitated before refusing him. She had always had an irresistible desire to go to America, where many emigrants were then going from England. At last she consented to be his wife on one condition: that he would take her to America. Very bravely promised the lover, but not until forty-two years afterwards did he fulfill that promise. After they were married they settled down to work and lived, William as farm laborer, in Lympne for four years. Two children were born to them in this place, Mary Ann, born June 15, 1836, and Henry, born August 18, 1838. Four years after their marriage, at which time the introduction of convicts into Australia was prohibited and the government of England offered good inducement to skilled laborers to settle up the country, William Chittenden concluded to go to Australia. Previous to this time the English convicts, who were under life sentence, had been sent down to Australia, landing generally at Botany Bay. These convicts were brought down and sold as life slaves to those freeholders who were willing and able to purchase their labor. Sometimes they escaped from their masters and made their way into the interior of the country. These escaped convicts herded together in small parties or bands, and are called "bush-rangers." They have now become a powerful tribe, fierce, vindictive and unlawful. They resemble very nearly, in occupation and temperament, the wild Bedouins of Asia and the wild tribes of Arabs or Berbers of northern Africa. Between the years of 1840 and 1850, England transported many skilled laborers and artizans to Australia to build up and colonize her possessions in the southern seas. Numbers of the husband's countrymen were going down to the "new country," and he resolved to go too. Mary objected; she wanted to go to America. I think, between you and me, that she used sometimes to remind her husband sharply of his unfulfilled promise. But his was a calm, kind, but essentially self-willed disposition, that listened good-naturedly to all Mary might and did say, but was no whit moved thereby to give up his own way. And so, after much controversy, the removal to Australia was decided upon and accomplished. The young couple had determined to engage a farm on shares, and so went, immediately upon their arrival, to a country part near Botany Bay. Here they remained a short time and then went up to Camden, which is about one hundred miles from Sydney. William took a farm and then commenced a long career of farming in Australia. Most of their children were born there. And now let me tell you something of the character of this same Mary, ere I relate to you two strange dreams which she had while living at Camden. She was a medium-sized, well-built woman, with kind, gray eyes and a pleasant but firm mouth. Her step was quick, and her manner was full of warm-hearted simplicity. She it was who ruled the children, administering with firm justice the rod of correction. Her husband contented himself by controlling his wife, leaving the whole of the remainder of the domestic regimen entirely in her hands. She was never disobeyed by her children. But withal "father" was a tenderer name to their large flock of girls than was "mother." But with all her firmness, she was far too womanly to possess one grain of obstinacy. When it was her duty to yield she could do so gracefully. With these qualities Mary united a sound business capacity, economy, thrift and extreme cleanliness. She was, and always has been, a remarkably healthy woman. With these gifts she had something of the visionary or semi-prophetic character of her great-grandmother Harris. She has been a dreamer, and her dreams have been of a prophetic character. Most of them require no interpretation, but are simple forecasts, as it were, of the future. One dream, which was indelibly impressed upon her mind, occurred to her just before the birth of her eighth daughter, Elizabeth. It was as follows: She dreamed she had to travel a long way. At last she reached a stately white building, with projecting buttresses and towers. Going up the broad steps she entered a room filled with beautiful books. Seeing a door ajar, she walked into the adjoining room. There sat twelve men around a large table, and each man held a pen. They were looking up as though awaiting some message from above. She drew back, so as not to attract attention, when a voice said distinctly to her: "You will have to come here to be married." The thought passed through her mind, "I _am_ married and why, therefore, should I come here to be married?" She went on out of the building and walked through the streets of the city that were near the building. The streets were straight and clean, with little streams of water running down under the shade-trees that bordered the foot-paths. Everything was clean and beautiful to look upon. Footbridges spanned the little streams, and the houses were clean and comfortable. She saw just ahead of her a woman driving a cow, with whom she felt a desire to speak, but before she could reach her, the woman had gone in at one of the gates. She walked on, pleased with all she saw. Raising her eyes she saw in the distance, coming to the city, what looked like an immense flock of sheep. But as they came nearer she saw they were people, all clothed in white raiment. They passed by and went on to the white building. "Ah!" thought Mary, "if I was there now, that I might know what it all meant!" But she felt compelled to go the other way. And so the dream ended. When she awoke she related the strange episode to her husband and told him she believed her coming confinement would prove fatal. She thought the beautiful place she had seen could only be in heaven, as she had never seen anything like it upon the earth. William comforted her, but the spirit of the dream never left her. However her little babe was born and she resumed her household duties. CHAPTER II. Two years passed away, and ere they are passed let us stop a moment and see a little of this new country which lies away on the opposite side of the earth from America. Australia, as you may all see, my readers, by getting out your geographies, is in the Pacific Ocean, down in the tropics and lying south-east of Asia. It is generally called a continent; but it looks very small, does it not, compared to Asia or either of the Americas? Now, look down on the south-east coast of this little continent and you will see Botany Bay and the city of Sydney lying close together. Look a little to the south-west of Sydney and you will find Goulburn. Camden, which is a comparatively new town, is not marked on the old maps, lies between Sydney and Goulburn. This region you will find marked as the "gold region." But gold was not discovered until 1857, eleven years after the Chittendens settled in their new home. The country in New South Wales is good for farming and grazing; with the exception that it is subject to extremes of drouth and floods. There are no high mountain ranges, and very few rivers. There is no snow there, and the Winter season is a rainy season instead of being cold and freezing like our Winters. There are trees in that country which shed their bark instead of their leaves. I shall speak of these trees and the uses to which their bark is put further on. Then, there grows a native cherry, which has the pit on the outside, and the fruit inside. Wouldn't that be queer? There are many precious stones found in this country, and also considerable gold; but the discovery of gold failed to excite William Chittenden, or turn him from the even tenor of his way. On the 15th of April, 1853, a son was born to the Chittendens, who was christened William John, but who only lived a few weeks. Some time after his death Mary dreamed that she was lying in her bed asleep. It was, as you might say, a dream within a dream. As she lay sleeping two men, each carrying a satchel in one hand and a cane in the other, came to the foot of her bed. She dreamed then that she awoke from her dream and looked earnestly at these two men; so earnestly that their faces were indelibly fixed upon her memory. One of them held out to her a little book. "What is the use of my taking the book?" she thought within herself, "I cannot read a line, for I have never learned to read." Then, after a moment's hesitation, she thought, "Why, I can take it and my children can read it to me." So she took the book. One of the men said these remarkable words to her: "We are clothed upon with power to preach to the people." She awoke in reality then, with those strange words thrilling her with a new power she had never felt before. She roused her husband up and related her dream, and he replied kindly to her. They had now been married eighteen years and Mary had borne seven girls and two boys; neither of the two boys, however, had lived but a short time. The farm upon which they lived had been rented, or leased, from a large land-owner named McArthur, for twenty-one years. This McArthur owned some thousands of acres of farming and grazing land in this region, which was leased in farms of various proportions. The Chittendens' farm consisted of two hundred acres, and was mostly farming land. The terms upon which they leased it were very similar to others in that country. For the first five years they paid sixpence an acre. After that it was ten shillings an acre. William put up the house in which they lived, and an odd house it was, too. First he took a number of poles, or uprights, which he placed in the earth at regular distances. With these he made the framework of his house. Between these uprights were placed smaller poles. Then he took fine willows and wove them, or turned them round the center, or smaller pole, resting the ends on the larger poles. In and out went these willows, something the same way as you will see willow fences here. Then he made a thick mud and well covered the whole, inside and out. Next came a good plaster of lime and sand, and finally all was whitewashed. The roof was made with rafters laid across the top. Now came in this bark about which I told you. Going up to the forests which were found on the near hillsides, the bark was cut in the lengths wanted at the top and bottom of the tree; then with a sharp knife split on two sides, upon which it peeled off in thick, straight slabs. It was then nailed on in the place of shingles, each one overlapping the under one. Then the floor was nailed down with wooden pegs, "adzed" off and finally smoothed with a jack-plane. In this manner one large sitting-room, two bedrooms, a dairy and a kitchen, detached from the main building, were built; to which was afterwards added a long porch to the front of the house, which faced east, the rooms all being built in a row. Mary cooked upon a brick oven, which was built upon a little standard just between the kitchen and the house. Large fire-places were built in the kitchen and sitting-room. The one in the kitchen, being big enough to take three immense logs, which would burn steadily for a whole week. The dairy was well furnished with pans, pails, etc. CHAPTER III. In 1853, William decided to take a trip up to Sydney to sell a load of grain, bringing back with him, if he succeeded as he wished, a load of freight for some settlement or town near his home. There was a great demand for wheat now as many hundreds of emigrants had rushed into the great gold country. William left the farm to be managed by his prudent little wife and started out on his hundred mile trip. How little did he dream of the result of this journey! On his arrival in Sydney after the disposal of his wheat, he walked out to see an old friend named William Andrews who lived in the suburbs of the town. Here he passed the time until evening when Mr. Andrews remarked, "I say, Chittenden, I've got some brothers come from America, and I am going up to see them. Would you like to go along?" "Oh, yes," replied William, "I didn't know you had any brothers in America!" And so, arm in arm, they entered the little room where several men sat at a table, or pulpit with a strange book in their hands and strange words upon their lips. Here William heard the sound of the everlasting gospel for the first time. From the first William felt the truth contained in the words of the Elders although he knew little or nothing concerning them. On their way home Mr. Andrews explained to him that these men were his brothers, being brothers in the covenant of Christ. "And Chittenden," he added, "if any of them go down your way, you'll give them dinner and a bed, won't you, for I know you can?" "Oh, as to that," replied William, "I wouldn't turn a beggar from my door, if he was hungry or wanted a roof to cover him." William procured a load of freight for a man in Goulburn (one hundred miles further south than Camden) and started on his return trip. His mind was often upon the things he had heard, and he wondered what it all meant. The Elders to whom he had listened were Brothers Farnham, Eldredge, Graham and Fleming, Brother Farnham having charge. They were the second company of Elders ever sent to Australia. After the departure of William Chittenden, a council was held by the Elders and it was decided that Brothers Fleming and John Eldredge should go up to Camden and the surrounding district. At the last moment however, Elder Fleming was desired to remain in Sydney by Brother Farnham and Elder Graham was sent in his place. I mention this circumstance as it was closely connected with one of Mary's dreams. When William reached his home, he told Mary about these strange men. "What did you think of them William?" "Well Mary if they don't speak the truth then I never heard it spoken." And then he went down to Goulburn with his freight. One lovely day in summer two dusty, tired, hungry men each with a satchel and a walking-cane in their hands, stopped at the wide open door of the Chittenden farm-house. And what saw Mary, when she came to the porch? With a queer throb, she saw in her door the very man who came to her bedside in her dream. She even noticed the low-cut vest showing the white shirt underneath. But as he stepped inside, and her eye fell upon his companion, she saw _he_ was not the second one of her dream, although he too carried a cane and satchel. She invited them within, and the first one said, "We are come, madam, to preach the gospel." The words, almost identical with those of her dream. Giving her their names, he whose name was Eldredge explained to her that they traveled up from Sydney, and in all the hundred miles, they had found no one willing to give them food and shelter. Mary bustled around and prepared dinner for her guests. When evening drew near, Brother Eldredge remarked, "Mrs Chittenden, can you let us remain here over night?" "Oh," said Mary, "I am afraid I have no place to put you!" "Well you can let us sit up by your fireside, and that is better than lying on the ground as we have done lately!" And then Mary assured them that she would do the best she could for them. So a bed was spread out on the floor of the sitting-room, and here the foot-sore Elders were glad to rest their bodies. The principles and doctrines of these men fell deep into Mary's heart, and like her husband she felt they spoke the truths of heaven. One evening in conversation with them, Mary told Brother Eldredge that she had seen him before in a dream. But, she added, you were accompanied by another man, not Mr. Graham. "Ah well, that might have been. You may have seen Brother Fleming for he was coming with me, but Brother Farnham altered the appointments at the last moment!" And it proved so. When Mary afterwards saw Brother Fleming she recognized him as the second one of her dream. The Elders were not idle because they had found a comfortable resting place, but traveled about seeking to get opportunities of spreading the gospel. One family named Davis, whose farm (rented from McArthur) joined the Chittenden's, listened with pleased interest to these new doctrines. In the course of two weeks after the arrival of the Elders, William Chittenden came home, and expressed a gladness in his heart to find the Elders at his home. He immediately fixed up a bedroom near the sitting-room for the use of the Elders. Weeks went into months, and still the Chittendens were not baptized. The Elders made Camden their head-quarters, but went about through the surrounding country, meeting, however, with very little success. William and his wife, with their oldest daughter were ready to be baptized, as were the Davis'. But almost a year after the arrival of the brethren was allowed to slip by without the baptisms having been performed. I want to stop and tell you a little about the worldly condition of this couple, as well as mention a detail or two more about the country they were living in before I go on with my story. They had brought their two hundred acres under good cultivation; they had a large fruit garden back of the house, in which grew the most delicious peaches, plums and cherries. The country is so adapted to fruit that peach-stones thrown out near running water would be fruit-bearing-trees in three years. There were no apples, but such quantities of tropical fruits. Grapes, melons, figs, lemons and oranges were so plentiful and so cheap that William would not spend time to grow them. A sixpence (12 cents) would buy enough of these fruits to load a man down. They had four horses, one wagon, a dray and a light spring cart, six cows and many calves, plenty of pigs and droves of chickens, turkeys and geese. The large granary to the south of the house groaned with its wealth of wheat corn, barley and oats. And while I am speaking of wheat I am minded to give a description of the way adopted to preserve wheat in that country. Mr. McArthur, the owner of all these thousands of acres, received from his tenants a share of the wheat grown. This he stored up as there was little or no sale for it until drought years, when it commanded a good price. After the three years drought which occurred there prior to 1853, William and his wife went to this Mr. McArthur to get wheat. He had dug a very large vault or cellar, and this had been well cemented, top, bottom and sides. Here the wheat had been stored for twelve years when the Chittendens went to get theirs. The wheat was perfectly sound and sweet. Over the vault a store-house had been built, and the door to it was near the top of the cellar. You can see that our kind friends were well-to-do, and had every prospect ahead for success and prosperity. In the Spring of '54, the Davis family and the Chittendens decided to be baptized. Rumors, and false reports had been rapidly spread about the Latter-day Saints, and their enemies sprang up like magic. Many sarcastic and insulting remarks were made about the "dipping" (as the baptism was called) of the two families. Mr. McArthur was a bitter enemy to the new sect. One day the Davises were over to Chittenden's and remarked they were going to be baptized the following Monday in the river near their house. William decided to come over with his family on the same day. So on the 24 of April 1854 William and Mary were baptized by John Eldredge in Camden, Australia. From the moment of their baptism until now no faltering or doubt has ever been in the hearts of these true Saints. In the evening of the same day, the girls were all baptized by the Elders into the Church of Jesus Christ of Latter-day Saints. The gospel once having been received the spirit of "gathering" soon follows. And with Mary, who had always wished to go to America, how much more intense that spirit was now! As she sat and listened to the Elder's description of Zion being built up in the bleak mountains, of the pretty streets lined with shade-trees, and watered by swift-running streamlets she turned to her husband and told him that this must be the place of her dream. William was a very quiet, determined man, who could not be turned from the way he had chosen. The days, when through the long summer evenings, they all sat and listened to the various principles and the new and lovely doctrines unfolded one by one, by the Elders, like the petals of a glorious flower, were the very happiest Mary and her family ever knew. Poor Mary! They were the light which shone over her dreary oncoming future, sometimes brightly, sometimes faintly, but always shining over the wretched, darksome road of the next twenty years. One little circumstance, which will illustrate Mary's simple but powerful faith will perhaps be worth mentioning and may strengthen some other one's faith. Just before the birth of her eighth girl, which occurred in the Fall after their baptism, she felt low and miserable, scarcely sick enough to be in bed, but too ill to work. One evening Bro. Eldredge was talking to her and said that if she had any sickness or bodily ill, it was her privilege as it was of any member of the Church, to call upon the Elders to administer to her, and then if she exercised faith, it would leave her. Mary had never read a word in her life, and so this came to her as a new and very precious truth. "Well, Bro. Eldredge, if I can be ministered to and get well, I want to now," said Mary. So the ordinance was performed, and she was indeed instantly healed. From that day for many months she never felt one moment of illness. And she says to me to-day in her simple quaint way, "I have never been ministered to in my life since, that I did not get better." Ever since the arrival of the Elders, the Chittendens had opened their house for them to hold meetings in on Sundays. No other place had ever been obtained, so that the meetings of the Saints, or those who were friendly to them, were still held in Mary's cosy sitting-room. On the 1st of Nov. 1854, Mary had another daughter whom they named Alice. In two weeks she was up and able to be about the house. The Sunday on which the baby was two weeks old, the family had taken dinner, the things had been washed and set away, and all sat in the dining or sitting-room talking of gathering to Zion. They had eight girls now, and it would take quite a sum of money to emigrate them all to Utah. So thinking to increase their means a trifle, Mary had taken a little motherless boy, about seven years old, his father paying a certain amount a week for his board. This was money and they would never miss his board as they raised everything which they consumed. This little boy was very troublesome and mischievous. He was very fond of playing out in the hired men's bedroom which was over the granary. On the Sunday of which I am speaking, he was out in the men's room, and there found some matches. He thought he'd have some rare fun then, so out he ran, matches in hand, and made what he called a "pretty fire," right down close to the pig pens. He watched it burn up, quietly at first, and then--whew!--here is a jolly little breeze catches up the flame, and carries it bravely up right on to the roof of the pig-pen. Then how it did sputter, and crackle, and leap. The boy was old enough to see by that time, that something more than a bit of mischief would grow out of that tiny flame. It spread over the pens like a living thing. Frightened now, he sped away, down to the nearest farm-house, running in and shouting to the gentleman, Mr. Root who lived there, "I didn't set the pig-styes on fire; I struck a match, and it blowed." Mr. Root hitched up his horse to his water-budge, a cask on wheels which he carried water from a lake near the Chittendens' house, and started on the run for the scene of the boy's wickedness. The Chittendens saw him pass their door running to the lagoon or lake. "I'll declare," said Mary, "is Mr. Root going for water on Sunday? I never knew him to do such a thing before!" Just then Eliza ran in and said, "Father, the shed is full of smoke." She had been down to gather eggs from the shed. The barn, pig-styes, cow sheds, granary, poultry houses and stacks were all at the back of the house and about six rods away. At last, William got up to go down to the shed to see what was the matter. When he looked out of the back door, what a sight met his eyes--the whole yard in flames! Others had seen the fire, for the farm-house faced the public-road, and people were all passing there on their road to Chapel. But no one except Mr. Root ever offered a hand of help. "Oh," said they, "it's those d--d Mormons, let them burn up and go to h--." The whole family rushed down to the fire and tried to stop its progress but all to no avail. The pigs could not be driven out, and were literally roasted alive. The barn, sheds, pens and every combustible thing went down before the relentless flames. Farm implements of every description, even the grain to the amount of hundreds of bushels, were burned. The flames swept towards the house. Then how they worked. Everything movable was got out, and the roof was torn off; and the men commenced pouring water on the walls to save them. "Alas for the rarity of Christian charity." If a few brave men had given help when the fire was first discovered, much might have been saved. But when it was all over, and Bro. Eldredge and William had thrown themselves on the ground completely exhausted, and the only Christian who had helped them, Mr. Root, had gone home in the same condition, Mary sat outdoors with a few of her household goods broken and scattered around her, her two weeks' old babe wailing in her arms, and all that was left of their comfortable home, the empty, blackened, smoking walls of the house looming up in twilight fast falling around her! Hundreds of cart loads of burnt grain were carted away for the next few days and buried. How many bright hopes and happy plans were buried at the same time, only the future would tell! The roof was speedily put on again, and things inside made as comfortable as might be. Bro. Eldredge still advised going out to Utah with what means they could scrape up, but William would only shake his head despondently and say, "I don't see how I can do it." Mary urged all she dared, for she knew the Elders were about to leave for home. It was no use. The only answer she got was, "not now, Mary, not now." He found an opportunity about that time of going up into the country a hundred miles with some freight. While he was away a gentleman came to the farm-house and wished to buy the goodwill of the farm. You will remember William had rented it for twenty-one years. About fourteen years of the lease had expired. The improvements, etc., always went with the lease. So when this gentleman offered to pay three hundred pounds ($1,400) for the remainder of the lease, or the "good-will," as it is termed in that country, Mary thought it a very fortunate thing. The loss by fire had exceeded three hundred and fifty pounds, or about sixteen or seventeen hundred dollars of our money; and Mary thought if she could sell the lease of the farm, then they could sell what stock and personal property was left them, that making perhaps another two hundred pounds, which might get them all to America. So she sold it; knowing, however, that the bargain would not be legal unless ratified by her husband. She hoped, though, that he would see things as she did. When William reached home Mary told him what she had done. "Humph; I suppose you know it's of no use unless I give my word, too?" "Oh, yes," said Mary, sorry to know her husband was so annoyed, "you can, of course, upset it all." Then she explained all her hopes and plans to him. How they could raise five hundred and fifty pounds, and then they could surely get to America with that tidy sum. "And you know, too, you promised years ago to take me to America." "And reach there," objected William, "with a big family of little children, and not a shilling to buy 'em bread with. Nice plan, that!" In vain she argued and plead. William was not to be moved. No one could blame him for not being guided by his wife's advice. Albeit she was a prudent, far-seeing, wise little woman, whose advice had always been proved to be of the best; still the man leads the woman, not woman the man. But when Brothers Eldredge and Graham counseled him to return with them, it was quite a different matter. They were over him in the Priesthood and had a right to his obedience, even as he exacted obedience from his wife and family. However he still refused, simply saying, "I don't see how I can go just now, Brother Eldredge!" And so the time passed on, and the Elders left Australia without the Chittendens. The Davis family, who were baptized at the same time as was William and his wife, accompanied the Elders, and part of the same family are now residing in Minersville, Utah. Here then was the grand mistake of William's life. He did not see it then, nor for years after, but the time came when he wished in the agony of his soul that he had gone to Utah when told to do so, even if he had reached there without one penny to buy a crust of bread on his arrival! Their girls were all with them and unmarried and they could have brought their family unbroken to Utah. But instead of that twenty-three years after they came with the merest remnant of their once large family, leaving almost all their loved ones behind them, and married to enemies of this work. Is not this a grand lesson for our young Elders? How easy it is to fancy that our own wisdom, especially about our private affairs, is better than any one's else! But when the voice of God speaks through His servants and says, "Do thou so!" woe to the man who turns from that and works out his own will in direct opposition. Let this sink deep into your hearts, my young readers, and remember always, God knoweth best! CHAPTER IV. Although William was annoyed at the step his wife had taken, he concluded to let matters go as they were. However, much to Mary's chagrin, he took a farm close by, and tried to make another start. Nothing seemed to go right. On the 24th of July, 1850, Mary gave birth to another daughter, to whom they gave the name of Rachel. The next year another company of Elders came down from Utah under the leadership of Brother Stewart. These also made their stopping place, while in that part of the country, at the home of the Chittendens. But if the Elders met with little success during their former mission, this time seemed a complete failure. No one could be found to give them a moment's hearing. One Brother Doudle came up near Camden, and used every endeavor to gain a foot-hold. Instead of kindness he met with cruelty; and in place of bread they threw him a stone. For two days he traveled and could find neither a place to sit down, a crust to eat nor a thing to drink. When he got back to the Chittendens, he walked wearily in, and Mary's daughter, Jane, bustled around to get him something to eat. "No," said he, "don't cook me a thing. I want nothing but a piece of bread and a drink of water." She hastily set what he required before him, and after he had eaten he said, "Sister Jane, you shall receive the blessing for this. I have not broken my fast since I left your house until now. I have had to sleep out under the forest trees. I am now fully satisfied there is no place to be had to hold meeting. I thought as I was leaving the city, shall I shake the dust off my feet as a testimony against this people? No, no; I will leave it all in the hands of God!" The bitter prejudice of people around Camden grew worse and worse. At last the word went out that all the missionaries were to return to Utah immediately. This was in 1857, when Johnson's army was advancing upon Utah. Before leaving Camden, the Elders prophesied openly that trouble should fall heavily upon the people who had refused them even a hearing. From that time until the "Mormon" missionaries returned and opened the door of mercy, there was not one stalk of grain raised in the whole district of Camden, and people had been unable to obtain a living. With what earnest prayers did Mary seek to persuade her husband to go along too! And the Elders counseled him to return with them. But no, he could not feel to go with his helpless family and have little or nothing to support them when he arrived in America. So the last Elder bade them good-by and turned away from their door. Alas! eighteen years passed away before they ever heard another Elder's voice. William was like his wife, unable to read one word, and all that he knew of this gospel had been taught him orally by the missionaries. He was also very young in the faith, and had not learned the great lesson of obedience nor dreamed its mighty weight in this Church. For this reason God was merciful to him, and did not deprive him of the light of the gospel, but taught him the painful but necessary lesson through much and long tribulation. And his children, although scattered and living most of them in Australia, retain the love of the truth in their hearts. After the Elders had been recalled, Mary commenced to feel a great brooding darkness settle down over her. In the day she could throw it off, but when night closed her labors and laid her at rest, the darkness would fold around her like a garment. She was anything but a nervous, imaginative woman, and this terrible darkness grew into something tangible to her husband as well as to herself. At last he listened to her and decided to once more sell out and get away. Two more girls were born to Mary before leaving Camden vicinity. One, Caroline, was born May 10, 1858, the other, Louisa, was born June 25, 1860. Mary had then eleven girls, her two sons having died in infancy. The older girls were very much disappointed that neither of the last two were boys. Especially was this the case when Louisa was born; their chagrin being expressed so loudly that it reached their mother's ears. She was a trifle disappointed herself, but when she heard their comments she was really sad and cast down. The feeling could not be shaken off until the next day; when as she lay dozing, a voice plainly said to her: "You shall have a son, and he shall grow up and be a great comfort to you in your old age." As usual she related the circumstance to her husband and he fully believed in it. He thought he would try "sluicing" for gold in some of the mining camps. The process called "sluicing gold," or washing it, is as follows: A box about a foot wide and two feet long, is fitted with several little boards or slats, about an inch high, across the bottom. This is to make the water ripple over. Into this box the sand is shoveled, and the water washes away the dirt leaving tiny nuggets of gold in the bottom of the box. This is of course in the regions where gold is found plentifully. Rocks are broken up and shoveled in, and often are richer than the sand. But this "sluicing" process is a slow one, so much of the finer portions of gold being washed away. If quicksilver was used to gather the tiny shining metal, it would prove much more profitable, but quicksilver itself is expensive. So William sold out, and they started up to a place called Lemon Flat in the early Spring of '61. All of a sudden severe rains set in; the country was flooded, and the soft soil became actually impassable. Insomuch so that the family were obliged to relinquish the idea of going to Lemon Flat and turned aside to go to another mining camp called Gunderoo. While going to Gunderoo the day they reached the outskirts of the town, was a very tiresome one for all. Mary had a light, one-seated carriage, a great deal like the one horse delivery carts in Salt Lake City. She often got out and walked for exercise. In the latter part of the afternoon, the wagon, followed by the girls and their father, walking, pushed ahead to reach the summit of the hills overlooking Gunderoo, or the "gap" as it was called, there to pitch their tents and prepare supper. Mary, walking near the cart, began to feel a curious weakness creep over her. No pain, only a weakness in every joint. Alarmed at the long absence of their mother, two of the oldest girls hurried back, and found her seated by the roadside unable to proceed another step. They assisted her to rise, and half carried her up the hill to the tents. She whispered to them to put her in bed in the cart where she always slept. They did so. But she grew weaker and weaker. She would faint entirely away, then slowly come back, and wonder feebly what was the matter, and why they all stood around so. Then faint away again, and so on all night. At last Jane remembered her mother had a little consecrated oil packed away, and she searched among the boxes till she found it. They administered to her then, and she revived some. But begged to be taken away from that place. Her husband felt she might die if he did not comply with her wish, so they started immediately for Yass river. They were traveling along, when Mary's horse gave out. She was obliged then to wait for her husband to return, and get her. She felt much better, and thought she could get out and walk about a little. So she directed the young man who drove her cart to let down the shafts. She got out, but the moment she went to rest her feet on the ground, she fell to the earth. The young man assisted her into the cart again, and then for three months she never stood upon her feet. There was no pain whatever, only an extreme weakness. While camping on the Yass river the next evening, Mary had a dream which when related sounds like the history of her life for the following twenty years; so true is it in every particular. She dreamed that she saw herself and her family, traveling, struggling and trying to get a start again. Everything seemed to go against her husband. Sickness came, and she saw herself the only one able to be out of bed. Deadly sickness too, but she was promised that there should be no death. Things seemed to grow blacker and blacker. At last, starvation approached and she saw them all without a morsel of food to eat; everything sold for food, even their clothes. Then when the last remnant of property had been taken from them, the tide turned. She was told they should at last go to Goulburn, where they would break land, and prosperity should once more visit them, and that they should finally reach Zion. The dream was terrible in its reality. She awoke trembling and sobbing, and awaking her husband she told him she had been having a fearful dream. "I would rather," she added, "have my head severed from my body this minute, than go through what I have dreamed this night." "Well, wife," answered William, "let us hope it is nothing but a dream." She related it to him, but he felt too confident in his own strength to believe such a dream as that. It gradually faded from Mary's mind as such things will do, but now and then some circumstance would recall it to her mind with all the vividness of reality. While camping on the Yass, a stranger came to William and asked him for his daughter Maria, who was then only fourteen years old. William replied that Maria was nothing but a child, and he was an utter stranger, so he could not for a moment think of consenting. Three nights after this, the man stole the girl away, and when morning came and the father discovered the loss, he was almost frantic with grief. He was a most devoted and affectionate father, and he was fairly beside himself with his daughter's disappearance. He spent money like water. Advertised, went from place to place, searched and hired others to search with him, for the missing girl. It was of no use. She was never found. While searching for her four of his horses wandered away, and only one ever returned. Then, finally giving up in despair, he hired horses and went to Yass city. Arriving there William obtained work for a man named Gallager, at putting up a barn. They had been settled but a short time when the baby was prostrated with colonial fever. Mary did all she could, but the child grew worse. Four months went by and still there was no improvement. At last Mary persuaded her husband to get a doctor. The doctor came and told the mother there was one chance in a hundred of the baby's life. No signs of life seemed left in the little body, but he ordered her to put a strong mustard poultice over the stomach. "If it raises a blister," said he, "she will live. If not, she is dead." Into Mary's mind there suddenly flashed her dream. "Sickness, but no death." Well, then, her baby should live. A short time after the doctor's departure, Mrs. Gallager, a neighbor, came into the tent, and said, "Mrs. Chittenden, let me hold the child." "No, Mrs. Gallager, thank you, I would rather hold her." The woman bustled about and got a tea-kettle of water upon the stove. "What are you doing," asked Mary. "Getting a bit of hot water. The child is dead, so we will want some water hot." "She will not die, Mrs. Gallager. She is going to live." "Why, woman, she is dead now! Her finger nails are black!" "No, she is not dead," persisted the mother. Who knows the great power and faith of a mother? Within a few hours the child's breathing became audible. Her recovery was very slow. And while she still lay weak and ill, William was stricken down by the same complaint. He grew rapidly worse. He too lay ill for several months. He was in a very critical condition, but whenever able to speak he would tell Mary not to bring a doctor, for he should recover without one. The turn for the better came at last, and as soon as he was able to get about a little, they determined to go to Lemon Flat. Their first idea in going to Lemon Flat had been to homestead, or "free select" land, as it is called in Australia. However, they were far too poor now to do this, so William got odd jobs to do. He scraped all he could together, and bought a horse for fifteen pounds. But shortly afterwards, he heard of one of his lost animals about eighteen miles up the country, so he made a trip up to find the animal. Arriving at the place, he heard that a Chinaman had just gone to another camp, on the horse. That night he tethered his horse out, and next morning at daybreak went out as usual for him, and behold, he, too, had disappeared, not leaving a track of a hoof to guide anyone in a search for him. So William was at last obliged to trudge wearily home, eighteen miles, carrying his saddle on his back. And thus one year dragged heavily by. While here Jane was married to John Carter, and Ellen to a Grecian man named Nicolas Carco. Also, just as they were leaving Lemon Flat, Eliza married a Mr. Griffin. Now they determined to go once more to Gunderoo to try what could be done there. The reason why William wished to go to Gunderoo was, that no matter what came or went, wages could be made by a man in "sluicing gold." Now the family were almost destitute. After their arrival in Lemon, and for months, most of the children lay sick with the colonial fever. CHAPTER V. Between three or four years had passed since they left Camden (over eight years since the last missionary left Australia), and the Chittendens were much poorer than they were when they left. For many years Mary had been in the habit of going about to her neighbors, nursing them during confinement. This was a necessity of the country, one woman going to another, as there were no regular nurses to be had. She became acquainted in her labors with a Doctor Haley, the best physician in Goulburn. He always, after the first time when she nursed under him, sent for her. This practice put many an odd pound into her pocket. Her husband was far from idle, however. With his disposition he could never be so. He took charge of the estate of a gentleman named Massy, who was absent in Ireland for eighteen months on business. As soon as he was released from this situation, where he had earned some money and a good portion of grain, he rented a farm. With anxious hope and honest labor he seeded down twenty acres with the grain he had on hand. He who sendeth the rains, withholdeth them at His pleasure! For two years there was a complete drouth visited the country. William walked over his field and could not, at the end of the season, pluck one single armful of grain. While living in this place the promised son was born to Mary, and once again her prophetic dream was realized. He was born May 28, 1865, and William named him Hyrum. When the baby was two years old, little Alice came home from school, and said she felt very sick. As long as there was a second penny in the house, no matter where they were, or what their circumstances, these good parents had kept their children at school. Without education themselves, no effort was spared to give their children the great blessing they had so missed. Alice came home, quite sick at her stomach, and her mother felt alarmed at once, for her children were regularly and simply fed, and when anything of the kind happened to them she knew it was of an uncommon and serious nature. Jane had returned to her mother's house, while her husband was up the country on a mining expedition. She had a young baby eleven months old. When the doctor came next day he pronounced Alice's case one of the most violent scarlet fever. Next day Jane and Rachel came down, and the next day Louisa and Caroline fell ill with the dreadful disease. Jane had the fever so violently that Mary was obliged to wean the baby. Everyone in the family was now ill but herself, and she with a baby two weeks old. For eleven long weeks the anxious mother never had her clothes off, but to change them. The disease was of such a violent type that not one human being had courage or had humanity enough to enter the door. Alone and utterly unaided she went from one bedside to another administering food and medicine. The physician was the only one who ever visited her, and at the times when he came (twice a day) to attend to them, she would sit down long enough to take up her infant and give it the breast. Three months of sickness, toil and suffering, then the fever spent itself, and Mary could begin to realize their condition financially. Something must be done, for funds were very, very low. There was a sudden excitement about this time at a place called Mack's Reef, which was three miles from Gunderoo. Gold was found in quartz, and was very rich indeed, at this new camp. William decided to go. So investing their last cent to purchase a simple crushing-mill, and to take themselves out, the Chittendens went to Mack's Reef. Misfortune was too well acquainted with them now to be driven away, so she curled herself up in the crushing-mill, and behold it failed to do its work. It lost both the gold and the quicksilver. Matters were now getting desperate. Food was wanted. Strain and economize as she might, Mary could not make things hold out much longer. The pennies followed the shillings, until when the last half-penny had to be taken for flour, William looked at Mary and said, "Mary, what are we coming to? Must our children starve?" "No, William, please God! But do you remember my dream? You may not believe it, but I know it was a true dream. Oh, William, why did we not go to Zion when we were told? Surely our sufferings could not be more than they are here. Here, take these clothes, they are things that I can spare; you will have to sell them for bread." And so it went. Garment followed garment, and yet there seemed no chance of earning a penny. Finally, there were no more clothes; everything was sold. Then William took his gun, and went to the woods. But after a very short time that, too, failed and they were starving. That night, when the little children were put hungry to bed, William walked the floor in the agony of his mind. "My God!" groaned the wretched man, "must my children starve before my very eyes? In my pride I fancied my family would be better in my hands than in the hands of their Almighty Father! Oh, that I had listened to counsel! Now my family are fast leaving my roof, and we that are left are starving. Starving in a land of plenty!" God listened to the prayers of His humbled son, and he was enabled to get a little something to eat. But the lesson was not over yet. Mary had obtained a situation as nurse and this helped them. William thought he would go up to Goulburn, a large inland town, where he felt sure he would find some employment. Accordingly he left the family with Mary, but of course in very wretched circumstances. It was the best that he could do, so Mary was satisfied to be left. The trip to Goulburn was made in the old spring cart, which had been left of the wreck of their comfortable traveling outfit. The horse, which William had just found previous to starting, was one of the four he had lost on the Yass river. The poor thing had been so abused that it was almost worthless. In fact, it had no money value, for in that country where good stock was comparatively cheap he had tried again and again before leaving Mack's Reef to sell the horse and the cart, or either alone, in order to get flour for his starving family, but no purchaser could be found. So he went up to Goulburn and took odd jobs as he could get them. When he had been gone some few months, a company of prospecters brought in a new machine to crush the quartz. This fanned the dead embers of hope in every one's breast, and even Mary thought if she could get William to come down and try his quartz in this new mill, they would succeed at last. But how to get word to him? He was at Goulburn, eighteen miles away. There was no mail, and she had not a vestige of anything to pay for sending word to him. She was very weak too from lack of food. But every one around her was so confident of the grand success about to be made, that she resolved to try to walk up to Goulburn. Accordingly, she set out leaving the baby at home with the girls, and walked feebly towards Goulburn. She was about half-way there when she came to a river. This was forded by teams, but across it had been thrown a plank, and a poor one it was, too. Mary looked at the foaming water, and then at the rotten plank, and felt it would be an impossibility almost to go across. Still, she must get over, so she started; but she had only got a little way out before her head began to reel, she was weak and faint, and about to fall, when she had sense remaining to lay flat down on the plank, and wait for strength. As she prayed for strength and help she heard a horse's hoofs behind her, and a gentleman on horseback dashed into the stream. He rode up to her and said, "Madam, permit me to help you. Let me take your hand and I will ride close by the board, and thus get you across all right." "Oh sir, you are very kind," answered Mary as she arose thanking God that He had heard her prayer. "Where are you going, madam? Pardon me, I do not ask from idle curiosity." "To Goulburn, sir to my husband." "I was wondering as I came along, to see a woman on this lonely road. You surely do not expect to reach Goulburn to-night?" "I thought sir, I would go as far as I could, then lie down and rest until I could go further." "Well my poor woman, good-by! and success attend you on your journey." "Many thanks, kind sir, may God reward your kind act." And so he rode on. Mary went on some distance, and began to feel that she could go no farther. Suddenly she saw a woman approaching her. Wondering, the two women at last met, and the stranger said to Mary, "Are you the woman a gentleman on horseback assisted across the river?" "Yes ma'am." "Then you are to come with me. He has paid us for your supper and lodging to-night. Also, he paid me to come out and meet you and show you the way." "Thank God! I am almost worn out. What was the gentleman's name, please?" "That I can't tell. But here's our house. Come, get your supper, it is waiting." And thus was her humble prayer answered, and a friend raised up to her in her sore need. The next day Mary reached Goulburn, and she and her husband returned the following day in the cart, to Mack's Reef. But after reaching the Reef, William found it would require quite a sum of money to do anything with his quartz, so at last abandoning everything, he left the Reef in disgust. The poor old horse died shortly after that, and thus they only had the cart remaining. The harvest time was approaching, and William had the rent to pay on the farm he had taken, and which had failed so dismally. So he went to the owner and offered to harvest out the amount. The offer was accepted, and he went harvesting the remainder of the season. Meantime, Mary had been sent for, to nurse a lady who lived a few miles out from Gunderoo. So, not liking to lose so good an opportunity of making a bit of money, she weaned her ten month's old baby, and left him at home with the girls. She was engaged for a month, receiving a pound a week, about twenty dollars a month, for her services. When she returned, she found her husband at home. "You know, William, I told you my dream would surely be fulfilled. Are you not willing to admit that so far it has come true every word?" "Well yes, Mary, but what then?" "Then, in my dream we were to lose everything before the turn would come, and we should commence to prosper. We've nothing left now but the spring cart. Give that, as it is too poor to sell, to Isaac Norris. Then let us go to Goulburn, and once more try farming. You know we must break land there." "Thou art like a woman. If we part with the cart, how, pray, shall we get to Goulburn." "Why, William, have I not brought home four pounds? That will move us to Goulburn. Come husband, let us get away from here." At length William consented; the spring cart was given to their son-in-law, Isaac Norris, and the whole family moved up to Goulburn. Their daughter Alice was soon after married to a Mr. Larkum, and had one child named Lavinia by him. The girl was treated very badly, and at last gave the child to her mother to raise. Mary has never since been separated from this child, but has reared her as her own. Four or five years passed away, William farming and Mary nursing at times. William did the farming for a widow lady named Day, who kept a lodging-house about four miles out from Goulburn. She was a very fine, active, kind-hearted woman, and for the next ten years, was a true friend to the Chittendens. In fact, the best friend they ever had in Australia. Mary used often to go up to her house, when not out nursing, for a week at a time to assist the widow with her work. Goulburn is a very large, handsome, inland town in Australia, situated in the midst of a rich farming district. On one side of the town, away to the left, was a large hill, covered with fine timber. The Chittendens had rented a small house about four miles out from Goulburn. About five years after their coming to Goulburn, Mary had another dream. A personage came to her and began talking to her of her affairs. This personage said to her among other things: "You shall take a farm, on the opposite side of the road to where you now live. And, after, you shall prosper exceedingly. Then you shall take money, constantly, from this side of the road, and you shall be blessed, insomuch that you shall soon go to Zion thereafter." When she awoke, she told the dream to her husband. Shortly after this a rumor reached them that a certain man named Grimson was about to give up his farm, which he rented from a gentleman named Gibson. This surely must be the place of her dream, for was it not across the road from them? And so she talked to her husband about the matter. But he had no sympathy nor hope to give her on the subject. "Mary how can you think of such a thing? What could I do with a farm? I haven't a tool nor an animal to use. It is impossible. So don't talk of it." But Mary was far from satisfied. However, she knew her husband too well to urge the matter, when he spoke as he had done. And further, in a very short time after the farm was vacated, it was re-let to another person. Mary was thus forced to give it up. A month or so slipped by, and one night Mary dreamed the same dream, in relation to the farm across the road. She thought, however, she would not mention it to her husband. In a week or so, they again heard the farm was to let, as the family was dissatisfied. Then Mary made bold to tell her husband of the repetition of the dream, and beg him to try and take it. "Why do you keep urging me about that farm, Mary? I have not one thing to do with. I tell you it is impossible." And again disappointed, Mary thought she would say no more about the matter. That day she was going up to spend a week at Mrs. Day's assisting her in her housework and cleaning. After she arrived there, she prepared breakfast, and she and Mrs. Day sat down to eat. As they were talking, Mrs. Day said, "Why doesn't Mr. Chittenden take that farm of Gibson's? I hear it is again vacant. He is a good farmer, and could easily attend to that as well as look after mine." "He would like to do so, no doubt, but he thinks he could not on account of having nothing to do with, no teams nor machines, nor in fact anything." "Well, if that's where the trouble lies, I'll tell you what I'll do. He shall have the use of my horses and plows and all the farm machines for nothing, and I will furnish him seed grain for the first year, and he can let me have it back after he gets a start." "Oh Mrs. Day, you are too good to us." "Not a bit of it. I would do more than that to keep you in the country. You know that I could not possibly live without your help," replied the lady, laughingly. Mary could hardly contain herself for joy. And when night came, she begged to be allowed to go home that night, as she could not wait a whole week before telling her husband the good news. Accordingly she hurried home that night and told her husband what Mrs. Day had said. "Mary," said William, "if Mrs. Day tells me the same as she tells you, I'll take Gibson's farm." So early the next morning they started on their errand. The farm house opposite them was vacant, and as they passed Mary asked herself, tremblingly, if they should be sufficiently blessed to live there. Mrs. Day greeted them very kindly and told them they were just in time for breakfast. "Thank you, Mrs. Day; but Mary has been telling me you spoke to her about our taking Gibson's farm." "So I did, Chittenden; and I tell you if you'll take the farm, keeping mine too, mind, you shall have the use of my team, wagon and farm implements. Besides, I will lend you your seed grain for the first year, and you can return it afterwards." "Well, Mrs. Day, if you are so kind as that, all I can do is to thank you and accept the offer. I will go right on to Mr. Gibson at once and make the bargain." Mr. Gibson was quite pleased to have William take the farm. That same week the family moved across the road, and Mary felt like a new woman. During all these fifteen years you may be sure Mary and William had often talked of the religion that was so dear to both. Their daughters, although they had, perforce, married those outside the Church, were staunch "Mormons," and are to this day. One day William met Mr. Gibson who said, "I have been thinking, William, you can open a gate on the other side of the road, opposite your own door, and make a bit of a road to the woods, and you can take toll from the gate. You know you live on the public turnpike from Goulburn, and this toll road would be a good thing to the Goulburn people." "How much could you allow me, sir?" "Five shillings from every pound. Then your children could attend the gate." "Very well, I will do so, and am very grateful to you for the privilege." "Well, mother," said William soon after, as he entered the house, "your money is coming from the other side of the road." And when he had laughingly told her how, she said she felt more like crying than laughing, she was so grateful to God. CHAPTER VI. The story of prosperity is so much easier to tell, and in truth is so much shorter than the tale of adversity and suffering, that we may well hasten over the remaining five years of their waiting in that far-distant land. Everything prospered. But about the second year William's health commenced to break down. Gradually he became more and more incapable of work, until at last, one day, he came in and throwing himself down, he exclaimed, "Mary, I have done my last day's work." It was even so. But God did not fail them. In 1875, two men came up to the door, and asked for food and shelter. When they announced themselves as Elders from Utah, Mary's hands were outstretched and her heart filled with great joy, even as her eyes ran over with happy tears. The Elders were Jacob Miller of Farmington, and David Cluff of Provo, since dead. A month or two afterwards, Elder Charles Burton and John M. Young of Salt Lake City, also were warmly welcomed at the farm. William's illness was Bright's disease of the kidneys, and he was slowly dying. They left Sydney on the 7th of April, 1877, for Utah, six souls in all, William and Mary, their children Caroline, Louise and Hyrum, with the one grandchild, Lavinia. On their arrival they went at once to Provo. William had much more to bear of poverty and suffering, than any one could have dreamed, even after their arrival here. Mary went out washing to eke out their store, (they had barely ten dollars left,) and the two girls got positions in the factory. Within a year, Caroline married Eleazer Jones, and Louisa married Abraham Wild. The last named couple live near their mother now. Caroline has moved with her husband to Arizona. Mary's eldest daughter, Mary Ann Mayberry, also came with her husband and family to Utah in 1879. I would not linger if I could on the severe suffering, and painful death of William, just twelve months from the day they left home. When the sad day came on which he left them all, in spite of his awful agony, he called his only boy Hyrum, who was then thirteen years old, and stretching out the thin, wasted hands he blessed him fervently, and said, "You are going to be a good boy to your mother, I think?" "Yes, father, I will," answered the lad, manfully. "My boy, I can do nothing, no work in the Temple for her, nor for myself; I have got to go." "If you have got to go, father," tremblingly said the boy, "I will do all that lies in my power." "Remember mother, Hyrum, she has been good to us, and worked hard for us all her days." Then again he blessed him, and soon the peaceful end came, and the poor aching frame was at rest. A year or two of hard, constant work at the wash tub passed away, and one night the personage who had visited Mary before came to her in a dream and said: "Mary, the time has now come for you to go and do the work for yourself and your husband. If you will go, you shall soon have a home afterwards." Here was a command and a promise. Hyrum had shot up and was a tall, quiet-mannered young man, and had gone out on a surveying expedition, carrying chains for the men, to earn some money. His great ambition was to get a home for his mother. On his return from the surveying expedition he put nearly $100.00 into his mother's hands. A day or two after he said, "Mother I would like to go down to St. George and do Father's work; you know I promised him to do it as soon as I could, and this is the first money I have ever had. I am sixteen years old, and if the Bishop thinks I am worthy, I would like to go." Mary quickly told her dream, which she had hesitated mentioning, fearing he would not like it, but he believed it. "Mother, I will go this very night," he said when she had concluded her story, "and see what the Bishop says." So down he went, and Bishop Booth very willingly told him to go, and he felt pleased to give the necessary recommends. They went and had a most glorious time, and on her return Mary went to washing again. But mark! In less than one year from that time they had bargained for a place, and got two little rooms built upon it. If you come to Provo, go and see dear old Sister Chittenden; she is sixty-six years old, and quite a hearty, happy little woman yet. She meditatively pushes aside her neat, black lace cap from her ear, with her finger, as I ask what to say to you in farewell, and with mild but tearful eyes, says: "Tell them for me, always to be obedient to the counsel of those who are over them; and obey the whisperings of God, trusting to Him for the result! And then, God bless them all! Amen." A HEROINE OF HAUN'S MILL MASSACRE. The name of Sister Amanda, or Mrs. Warren Smith, is well known to the Latter-day Saints. She has had a most eventful life, and the terrible tragedy of Haun's Mill, in Caldwell county, when her husband and son were killed, and another son wounded, have made her name familiar to all who have read the history of the mobbings and drivings in the State of Missouri. Mrs. Smith was born in Becket, Birkshire Co., Mass., Feb. 22, 1809. Her parents were Ezekiel and Fanny Barnes; she was one of a family of ten children. Her grandfather, on her mother's side, James Johnson, came from Scotland in an early day, and in the revolutionary war held the office of general; he was a great and brave man. Sister Smith says that her father left Massachusetts when she was quite young and went up to Ohio, and settled in Amherst, Lorain county, where the family endured all the privations and hardships incident to a new country. The following is her own narrative: "At eighteen years of age I was married to Warren Smith; we had plenty of this world's goods and lived comfortable and happily together, nothing of particular interest transpiring until Sidney Rigdon and Orson Hyde came to our neighborhood preaching Campbellism. I was converted and baptized by Sidney Rigdon; my husband did not like it, yet gave his permission. I was at that time the mother of two children. Soon after my conversion to the Campbellite faith, Simeon D. Carter came preaching the everlasting gospel, and on the 1st day of April, 1831, he baptized me into the Church of Jesus Christ of Latter-day Saints, of which I have ever since been a member. My husband was baptized shortly after and we were united in our faith. "We sold out our property in Amherst and went to Kirtland, and bought a place west of the Temple, on the Chagrin river, where we enjoyed ourselves in the society of the Saints, but after the failure of the Kirtland bank and other troubles in that place, in consequence of our enemies, we lost all our property except enough to fit up teams, etc., to take us to Missouri. We started in the Spring of 1838, and bade farewell to the land of our fathers and our home to go and dwell with the Saints in what then seemed a far-off place. "There were several families of us and we traveled on without much difficulty until we came to Caldwell county, Missouri. One day as we were going on as usual, minding our own business, we were stopped by a mob of armed men, who told us if we went another step they would kill us all. They commenced plundering, taking our guns from our wagons, which we had brought, as we were going into a new country, and after thus robbing us took us back five miles, placed a guard around us, and kept us there in that way three days, and then let us go. We journeyed on ten miles further, though our hearts were heavy and we knew not what might happen next. Then we arrived at a little town of about eight or ten houses, a grist and saw mill belonging to the Saints. We stopped there to camp for the night. A little before sunset a mob of three hundred armed men came upon us. Our brethren halloed for the women and children to run for the woods, while they (the men) ran into an old blacksmith shop. "They feared, if men, women and children were in one place, the mob would rush upon them and kill them all together. The mob fired before the women had time to start from the camp. The men took off their hats and swung them and cried for quarter, until they were shot down; the mob paid no attention to their entreaties, but fired alternately. I took my little girls (my boys I could not find) and ran for the woods. The mob encircled us on all sides, excepting the bank of the creek, so I ran down the bank and crossed the mill pond on a plank, ran up the hill on the other side into the bushes; and the bullets whistled by me like hailstones, and cut down the bushes on all sides of me. One girl was wounded by my side, and she fell over a log; her clothes happened to hang over the log in sight of the mob, and they fired at them, supposing that it was her body, and after all was still our people cut out of that log twenty bullets. "When the mob had done firing they began to howl, and one would have thought a horde of demons had escaped from the lower regions. They plundered our goods, what we had left, they took possession of our horses and wagons, and drove away, howling like so many demons. After they had gone I came down to behold the awful scene of slaughter, and, oh! what a horrible sight! My husband and one of my sons, ten years old, lay lifeless upon the ground, and another son, six years old, wounded and bleeding, his hip all shot to pieces; and the ground all around was covered with the dead and dying. Three little boys had crept under the blacksmith's bellows; one of them received three wounds; he lived three weeks, suffering all the time incessantly, and at last died. He was not mine, the other two were mine. One of whom had his brains all shot out, the other his hip shot to pieces." This last was Alma Smith, who lives at Coalville, and who still carries the bullets of the mob in his body, but was healed by the power of God through the careful nursing and earnest faith of his mother. "My husband was nearly stripped of his clothes before he was quite dead; he had on a new pair of calf-skin boots, and they were taken off him by one whom they designated as Bill Mann, who afterward made his brags that he 'pulled a d--d Mormon's boots off his feet while he was kicking.' It was at sunset when the mob left and we crawled back to see and comprehend the extent of our misery. The very dogs seemed filled with rage, howling over their dead masters, and the cattle caught the scent of innocent blood, and bellowed. A dozen helpless widows grieving for the loss of their husbands, and thirty or forty orphaned or fatherless children were screaming and crying for their fathers, who lay cold and insensible around them. The groans of the wounded and dying rent the air. All this combined was enough to melt the heart of anything but a Missouri mobocrat. There were fifteen killed and ten wounded, two of whom died the next day." "As I returned from the woods, where I had fled for safety, to the scene of slaughter, I found the sister who started with me lying in a pool of blood. She had fainted, but was only shot through the hand. Further on was Father McBride, an aged, white-haired revolutionary soldier; his murderer had literally cut him to pieces with an old corn-cutter. His hands had been split down when he raised them in supplication for mercy. Then one of the mob cleft open his head with the same weapon, and the veteran who had fought for the freedom of his country in the glorious days of the past, was numbered with the martyrs. My eldest son, Willard, took my wounded boy upon his back and bore him to our tent. The entire hip bone, joint and all were shot away. We laid little Alma upon our bed and examined the wound. I was among the dead and dying: I knew not what to do. I was there all that long dreadful night with my dead and my wounded, and none but God as physician and help. I knew not but at any moment the mob might return to complete their dreadful work. In the extremity of my agony I cried unto the Lord, 'O, Thou who hearest the prayers of the widow and fatherless, what shall I do? Thou knowest my inexperience, Thou seest my poor, wounded boy, what shall I do? Heavenly Father, direct me!' And I was directed as if by a voice speaking to me. Our fire was smouldering; we had been burning the shaggy bark of hickory logs. The voice told me to take those ashes and make a solution, then saturate a cloth with it and put it right into the wound. It was painful, but my little boy was too near dead to heed the pain much. Again and again I saturated the cloth and put it into the hole from which the hip joint had been plowed out, and each time mashed flesh and splinters of bone came away with the cloth, and the wound became white and clean. I had obeyed the voice that directed me, and having done this, prayed again to the Lord to be instructed further; and was answered as distinctly as though a physician had been standing by speaking to me. A slippery elm tree was near by, and I was told to make a poultice of the roots of the slippery elm and fill the wound with it. My boy Willard procured the slippery elm from the roots of the tree; I made the poultice and applied it. The wound was so large it took a quarter of a yard of linen to cover it. After I had properly dressed the wound, I found vent to my feelings in tears for the first time, and resigned myself to the anguish of the hour. All through the night I heard the groans of the sufferers, and once in the dark we groped our way over the heap of dead in the blacksmith shop, to try to soothe the wants of those who had been mortally wounded, and who lay so helpless among the slain. "Next morning Brother Joseph Young came to the scene of bloodshed and massacre. 'What shall be done with the dead?' he asked. There was no time to bury them, the mob was coming on us; there were no men left to dig the graves. 'Do anything, Brother Joseph,' I said, 'except to leave their bodies to the fiends who have killed them.' Close by was a deep, dry well. Into this the bodies were hurried, sixteen or seventeen in number. No burial service, no customary rites could be performed. All were thrown into the well except my murdered boy, Sardius. When Brother Young was assisting to carry him on a board to the well, he laid down the corpse and declared he could not throw that boy into the horrible, dark, cold grave. He could not perform the last office for one so young and interesting, who had been so foully murdered, and so my martyred son was left unburied. 'Oh, they have left my Sardius unburied in the sun,' I cried, and ran and covered his body with a sheet. He lay there until the next day, and then I, his own mother, horrible to relate, assisted by his elder brother, Willard, went back and threw him into this rude vault with the others, and covered them as well as we could with straw and earth. "After disposing of the dead the best that we could, we commended their bodies to God and felt that He would take care of them, and of those whose lives were spared. I had plenty to do to take care of my little orphaned children, and could not stop to think or dwell upon the awful occurrence. My poor, wounded boy demanded constant care, and for three months I never left him night or day. The next day the mob came back and told us we must leave the State, or they would kill us all. It was cold weather; they had taken away our horses and robbed us of our clothing; the men who had survived the massacre were wounded; our people in other parts of the State were passing through similar persecutions, and we knew not what to do. "I told them they might kill me and my children in welcome. They sent to us messages from time to time, that if we did not leave the State they would come and make a breakfast of us. We sisters used to have little prayer meetings, and we had mighty faith; the power of God was manifested in the healing of the sick and wounded. The mob told us we must stop these meetings, if we did not they would kill every man, woman and child. We were quiet and did not trouble anyone. We got our own wood, we did our own milling, but in spite of all our efforts to be at peace, they would not allow us to remain in the State of Missouri. I arranged everything, fixed up my poor, wounded boy, and on the first day of February started, without any money, on my journey towards the State of Illinois; I drove my own team and slept out of doors. I had four small children, and we suffered much from cold, hunger and fatigue. "I once asked one of the mob what they intended when they came upon our camp; he answered they intended to 'kill everything that breathed.' I felt the loss of my husband greatly, but rejoiced that he died a martyr to the cause of truth. He went full of faith and in hope of a glorious resurrection. As for myself I had unshaken confidence in God through it all. "In the year 1839 I married again, to a man bearing the same name as my deceased husband (Warren Smith), though they were not in the least related. He was also a blacksmith and our circumstances were prosperous. By this marriage I had three children. Amanda Malvina, who died in Nauvoo; also Warren Barnes and Sarah Marinda, who are still living, the former at American Fork and is counselor to the Bishop, the latter at Hyde Park. "I enjoyed the privilege of seeing the Temple finished, and of receiving therein the blessing of holy ordinances. Willard, my first-born son, also had his endowments in that Temple, and came out among the first who left there; was one of the Mormon Battalion, who were called to go to Mexico while we were _en route_ to find a resting place for the Saints. Willard is now, and has been for several years past, President of Morgan Stake." During the time they lived in Nauvoo, President Joseph organized a Relief Society. Sister Smith became a member of its first organization and greatly rejoiced in the benevolent work; much good was accomplished by it. In July, 1847, they started from Nauvoo intending to go with the Saints to the Rocky Mountains, but for the want of sufficient means for so long a journey they were compelled to stop in Iowa. They remained until the year 1850, when they took up their line of march for Salt Lake City, arriving on the 18th of September, safe and well. Shortly after arriving in this city, her husband, who had been for some time dilatory in his duties, apostatized from the faith, and they separated. She took the children with her and provided for herself. On the 24th of January, 1854, a number of ladies met together to consider the importance of organizing a society for the purpose of making clothes for the Indians and other charitable work, which was properly organized Feb. 9th. Sister Smith was one of the officers of the society, which resulted in much temporal good being accomplished. In consequence of the many hardships she endured through the persecutions in Missouri which were heaped upon her and her family by a relentless mob, her health was undermined, and as years increased, infirmities settled upon her which rendered her unable to retain the position she had held in the Relief Society. She was honorably released and will ever be remembered by the Bishop and his counselors and the members of the Ward for her benevolence and self-denial in ministering to the unfortunate. Sister Smith has much to rejoice over even in her present affliction, for she has raised her family in the principles of the gospel of Christ and the fear of God, and they remain true and steadfast to the faith of the latter-day work. A good woman, who has reared to manhood and womanhood a large family almost without a father's help, is certainly worthy of commendation and must have great satisfaction in her life and labor. She has been for more than fifty years a member of the Church of Jesus Christ of Latter-day Saints. There are very few now living who have a record of more than half a century in the Church. Sister Smith has endeared herself to a very large number of the Latter-day Saints, who are ever ready to do her honor for her faith, integrity and the many estimable qualities which have beautified and adorned her life. Her testimony of the massacre at Haun's mill, in Missouri, is that of an eye witness and participator. Indeed she might with all propriety be termed the heroine of that fearful tragedy, for her sublimity of courage surpassed that of ordinary mortals. God was with her in His power in her hour of severe trouble and she was indeed a host in herself. In conclusion we would say may heaven's choicest blessings rest upon her the remainder of her days here upon the earth, and her heart be filled with joy and peace continually and may she continue to bear a faithful testimony to the truth, and live until she has accomplished all she has ever anticipated for the living and the dead. E. B. W. 
50312	----	(http://mormontextsproject.org), with thanks to Renah Holmes for proofreading John Stevens' Courtship. A STORY OF THE ECHO CANYON WAR. By SUSA YOUNG GATES Salt Lake City. Utah. 1909. TO THAT OTHER JOHN, TO DIAN HERSELF, AND TO WALTER, THE THREE FRIENDS WHO HAVE MADE "JOHN STEVENS" POSSIBLE, THIS BOOK IS AFFECTIONATELY DEDICATED PREFACE. A story of love, in the rugged setting of pioneer days, is the theme of this book. The characters of the story move among the stirring incidents of the Echo Canyon War--an affair absolutely unique in the history of the land. The scenes and events depict faithfully the conditions that, according to the historians--Tullidge, Whitney and Bancroft--prevailed in and about the Territory of Utah during the period of the "War." Much information has also been gathered from Vol. II of the Contributor and from numerous pioneers who recall vividly the intensity of feeling that characterized the days of "Johnston's Army" and "the Move." The characters of the story are, of course, mainly fictitious and have had an existence only in the author's mind. John Stevens is a composite; his outer appearance was faintly suggested by an obscure character of pioneer days; many pioneers knew and will recognize Aunt Clara; Diantha was modeled after a woman yet living in the prime of her life. Young people often think that romance and thrilling episodes, for which youth hungers, are not found within daily life; and frequently go to perilous lengths in search for that which in fact is right at home. An avowed purpose of this book is to show that there is plenty of romance and color in every-day life--if the eye be not life-colorblind. If, therefore, John Stevens, with his big, generous heart can awaken the soul of one youth to a higher courage, a more manly outlook upon the splendidly hard discipline of pioneer Western life; if Diantha's suffering and sweet Ellen's sad death help just one vacillating girl to a realization of the dangers with which the path of love and youth are always strewn, then indeed will the author be satisfied. The last two chapters were written at the solicitation of Diantha herself. She begged that the "girls" might be made to see how sweet and enthralling true, pure and sanctified married affection can be. It is fitting that acknowledgment be here made of the careful and helpful service rendered by the many friends who have read, re-read, suggested, corrected, approved, criticized and molded "John Stevens" into a somewhat passable shape. To these friends, grateful thanks. The pioneer days were days of beauty and rich emotions. That their memory should be perpetuated is the author's chief justification for the writing of this book. SUSA YOUNG GATES. Salt Lake City, July 24, 1909. CONTENTS I. The Picnic in the Wasatch II. Diantha Forgets John III. "Come and Kiss Yoo Papa" IV. The Echo Down the Canyon V. "The Army is Upon Us" VI. Who Shall Fear Man? VII. Van Arden Enters the Valley VIII. The Winthrops Entertain IX. John Opens His Mouth X. In Echo Canyon XI. "In the Valley or Hell" XII. The Friend of Brigham Young XIII. Diantha Wears Charlie's Ring XIV. "To Your Tents, O Israel!" XV. I'm a Mormon Dyed in the Wool XVI. The Peace Commissioners XVII. Brother Dunbar Sings Zion XVIII. The Army Enters the Valley XIX. Tom Allen Dreams a Dream XX. A Soldier in Distress XXI. John Visits Ellen XXII. If You Love Me, John XXIII. Down by the Riverside XXIV. Ellie's Second Warning XXV. "Do You Care for John Stevens?" XXVI. Col. Saxey Expostulates XXVII. Christmas Eve, 1858 XXVIII. The Ball in the Social Hall XXIX. Diantha's Sudden Awakening XXX. Dian is True to Her Resolve XXXI. John also Resolves XXXII. "Sour Grapes" XXXIII. Where is Ellen? XXXIV. Is She at the Chase Mill? XXXV. On to Provo XXXVI. At Camp Floyd XXXVII. Dead or Disgraced? XXXVIII. Sego-Lilies XXXIX. The Wooing O't XL. John Builds a Home XLI. Diantha Enters XLII. Home, Sweet Home John Stevens' Courtship. I. THE PIC-NIC IN THE WASATCH "Dianthy, how are you going up the canyon? Are you going with me and your brother?" "No, I think not, Rachel. I promised to go with John Stevens. And the very next day Henry Boyle asked me to go with him; wasn't that a shame?" "Wasn't what a shame? That Henry should have the impudence to ask you to go with him? I should think he'd find out after awhile that you are not in love with him and never will be." "I'm sure I can't tell how you know so much about me and my affairs, Rachel. I haven't told any one I am or I am not in love with Henry Boyle. And I can't see how it is that you have such a prejudice against Henry. I'm sure you can't find any fault with him. He's a perfect gentleman--far more civilized and polite than a whole town full of men like--like--well--like many of our Utah boys. And he's ambitious, too; wants to make something of himself; which is more than some of our boys do. Just see how he came here from England two years ago; left his home and all his relatives, and in less than a year worked up till he got the position of clerk in Livingston and Kincaid's store." "Exactly! And now he is a gentleman in very deed, for he wears store clothes every day in the week, and the finest worked ladies' buckskin gloves on Sunday. What more does he require to be a gentleman?" "See here, Rachel, I want you to answer me one question. Do you, or does my brother Appleton, know anything wrong about Henry Boyle? Isn't he a 'Mormon,' in good standing and repute? Doesn't he pay his tithes and donations, and attend his meetings regularly? What more can you ask?" "Oh, Dian, you wear me out completely. Stick to your 'Enery, if you want to; but he'll never amount to a row of pins. He's a real namby-pamby man; and that is about all he is likely to be. I should think you'd want a being with some life and spirit." "Like John Stevens, perhaps. Well, I've never seen any evidence of this wonderful life and spirit you folks are always talking about, in John Stevens. The only fiery thing about John, that I've ever discovered, is his red beard." With a half sarcastic smile, the girl dusted the last speck of flour from her cotton apron, went to the wash bench and calmly washed the flour and tiny bits of dough from her hands; then, drawing a clean cloth over her wooden bread trough, she set it on the kitchen table for the night. Rachel Winthrop sighed as she watched these proceedings and hushed her baby to sleep, in the small, yet comfortable rush-bottomed rocker, which was such a luxury in early Utah days. She admired and loved her husband's youngest sister, with all the strength of her affectionate soul; and she yearned with the tenderness of a mother over that indifferent, self-centered, yet handsome and sensible young person. "I don't wonder that men admire you, Dianthy," she said, at last. "You're a fine looking girl." "You mean I've pretty good taste in fixing myself up. People wouldn't admire me so much if they saw me 'off parade' a few times. It's my clothes and the way I put them on that wakens admiration, Rachel. Just look at my nose!" She stood a moment, with her arms akimbo, her face tilted as she tried to squint with half-closed eyes down at the offending organ. "There's nothing the matter with your nose, Dianthy, only it's got a patch of flour on the side of it just now. But come, I must put baby to bed, so we can finish up, or we'll never be ready to start in the morning." It was the evening of the 21st of July, 1857. All Salt Lake was astir with preparations for the famous outing to Big Cottonwood Canyon, where the Twenty-fourth--Pioneer day--was to be spent. Candles sputtered and burned down, were snuffed and finally replaced with new ones, as the women of the young city worked hard yet happily the night through, baking great banks of pies and loaves upon loaves of tender, yellow cakes; cooking beef, lamb and chickens; roasting young pigs before the open fire, in the brick ovens, or in one of the few step-stoves. Serviceberry preserves, and plenty of thick amber-colored molasses were stored in all the pails and jars obtainable. Such creamy-brown loaves of yeast or "salt-rising" bread; such pots of sweet, yellow butter; such crisp doughnuts and delicate "dutch cheese," never before had been seen in such profusion during the brief ten years' history of the Great Salt Lake Valley. As Rachel Winthrop laid the child in its cradle and prepared to finish her ironing of print dresses and blue chambrey sunbonnets, the young girl, who had pulled down her sleeves and adjusted her collar, went slowly out at the front door, as if watching for someone. Then, turning back into the sitting-room, she seated herself at the small melodeon in the corner, and began to play softly. Her touch upon the tiny ivory keys was very sympathetic and musical. Waltzes and schottisches poured out in mellow harmony upon the heated waves of the July evening. Then, as if filled to the full with the spirit of music that she had invoked, she lifted up her voice in song. "Shells of the Ocean" and "Rock Me to Sleep, Mother," betrayed a quality of tenderness in the soul that the somewhat proud exterior did not warrant. "Oh, Dian," called her sister-in-law, "why do you sing such mournful songs? You give me the creeps." "Do I?" asked the girl. "I wasn't thinking; but someway, I feel sad tonight, just as if something were going to happen." "Something is, Dian; we are all invited by President Young to spend the Twenty-fourth in Big Cottonwood Canyon. And there's lots to do before we go to bed." "Just one song then, to cheer us up, Rachel, for the evening's work" and the gay voice trilled out the rollicking changes of "We All Wear Cloaks," and ended with the evening hymn, "Come, Come, Ye Saints, No Toil Nor Labor Fear." Before she had finished the first stanza of the hymn, her brother, Bishop Winthrop, had added his musical bass, and the sixteen year old Harvey was putting in a fair tenor and playing the air as well on his concertina. Rachel herself sang the alto. Then, with a quiet reverence, the Bishop said, "Let us have prayers." The quiet of the night closed in with starry radiance upon the little family, the children asleep, while the women worked, conversing in subdued voices. Few were the hours of sleep that memorable night in Great Salt Lake City, for most of its citizens, to the number of three thousand, had been invited to spend the day at the headwaters of the Big Cottonwood stream, in the little dell far up in the tops of the mountains. All the city was astir to assist in the unusual festivity. In the morning, the Winthrop household was boiling and bubbling in the excitement and heat of preparation. "Dian," said the distracted Rachel, "you go out to the wagon and get the Bishop to put in all those things that I have laid at the side of the appletree." Out in the back yard could be heard the frequent small explosions that preceded such scenes in the Winthrop household. "What's all this trash, Diantha? Does Rachel think we are going to cross the plains again? She's got enough stuff here to feed an army and to house a regiment," this as the Bishop selected various of the bundles and bales sent for the wagon's supply. "Who on earth but Rachel would ever think of carting a heavy wooden tub, flat irons and popcorn up Big Cottonwood? Popcorn on a picnic! And she's actually got a feather bed in this pile! Humph!" and the snort of disgust ended only as he tossed the bed back into the crotch of the young apple tree. "Now, Appleton, that bed must go, so just do be good and let's not waste time this way. Here; it can go right on top of the boxes and we'll have it handy for the children to sit on," Dian worked as she talked, for she knew how little value to attach to the warmth of her brother on such occasions. "Here, Harvey, pack that shovel into the crevice there, will you?" "Shovels on a picnic! Does she think we are going to locate mines? And rakes! My soul, but we will never get up the canyon with this load. You'll all have to walk, I'll tell you that." "All but the baby and Rachel, Appleton. I am going to ride in John Stevens' wagon, with Aunt Clara and Ellie Tyler." "Is that so, Dian? Well, that's fine." And in the pleasure of this announcement, the Bishop stowed away most of the things awaiting their turn on the grass. "Salt! Why, Dian, there's twenty pounds of salt in this sack," and the Bishop fairly shouted in astonishment. "Salt by the bushel! Does Rachel imagine we are going out to pickle meat? There's salt enough for three thousand people, to last them a week." "Exactly, Appleton; you know well enough that other people forget things, and Rachel has to be general commissary for the crowd," calmly replied her unmoved defender. "Upon my word! Do you mean that I am to be made a general pack-horse to carry all the forgotten things for other people?" "Appleton," this was said skilfully, and by way of diversion, "are we to have a dancing pavilion up there?" "Two of them, Dian. And I don't want you sky-larking off with all the young men in the company, if you are to go with John Stevens. You won't get another chance like John, let me tell you. A member of the legislature, a man without fault or blemish, and as good as God ever made a man." "There's the rub, brother. I'm not good enough for such a paragon. And I don't like paragons." "You're an obstinate girl, Diantha." The girl laughed merrily, now that she had diverted the attention of her irascible brother to herself, for he had packed away even the despised salt, and was putting in the tent poles and tents on top of the other bulky but light loading, while they were talking. "Come, Rachel, we're all done. What are you laughing about?" sang out the Bishop. "Are you ready to start?" His wife emerged from the house, all smiles, and with a cup of cool buttermilk to refresh the weary husband, who had dealt so generously with her packing arrangements. "Thank you, Dian," she said softly, as the girl hurried into the house to complete her own preparations. It was in the early afternoon of that day, when a double team--the wagon fitted with bows, but the cover folded in the bottom of the wagon box--drew up to the Winthrop house with great dash and clatter. Four good spring seats rattled emptily as the driver threw on his brake and gave a loud "Hello" to the people inside. The front door opened and Bishop Winthrop came out. "Dian will be ready in a moment, John. I am glad she is going with you, for I know you'll take good care of her." "Just as good as she'll let me," the young man smiled down at his friend. "Oh, Dianthy's all right, only she's a little high-spirited. Give her plenty of time, John; you can afford to wait," said the elder man, in confidential tones. At that moment Diantha herself came out with her two nieces, and looking at the empty seats, she asked, "Where's Ellen Tyler going to ride? I'll sit with her." "All right," answered the young man calmly "Only you'll have to sit three in a seat, as Charlie Rose put that middle seat in for himself and Ellen." John sat patiently waiting for the girl to make up her mind, and not offering to assist her in. Perhaps his horses were fractious. At any rate, he sat watching them, now and then flicking a fly from them, apparently indifferent as to the result of the girl's decision. "I suppose I shall have to ride in front, then," Dian murmured, and began climbing over the wheel, "although I like to be invited to sit by young men." "You may sit on the back seat if you want to, and let either Aunt Clara or Tom Allen or either of the two little girls, Lucy or Josephine, sit here," said John, as he smiled down into her averted face, his gray eyes flashing with suppressed amusement. "No, thank you. I've had trouble enough to get where I am, without any help; I don't care to climb any more. Get in, girls," she added. "Where are you going now, John?" asked Diantha, as they drove off at last. "For the rest of the folks," and away they clattered and rattled, the horses requiring careful handling, they were so full of eager life. John drove rapidly to the home of Aunt Clara Tyler, where he was to find the others of his party. A moment's wait, and then Ellen Tyler came out, followed by the others. Her brown curls fell from under the white sunbonnet which surrounded her face like a ruffled halo. The delicate cream of her skin but made the glowing brown eyes and the scarlet lips the lovelier by contrast. Her pretty teeth gleamed through the curved line of parted lips as she bounded smilingly down the flower-bordered path. She had a great bunch of spice pinks and blue bachelor buttons in her hand, and as she reached the wagon she threw the blue blossoms into Dian's lap, saying gleefully, "These belong to you, Dian." "Why?" cried out Charlie Rose, who stood waiting for his partner, at the wheel, "do you think Dian is destined to be a blue-stocking or will she marry an old bachelor?" and the young man sprang gracefully to assist Ellen to her place. "Dian's never blue herself, and so she may have my bluest flowers," said Ellen, as she leaned over the seat to give her friend a good-morning kiss. Fat and jolly Tom Allen had thoughtfully brought out a chair on which stout and kindly Aunt Clara could climb safely into the back seat with him. Lucy Winthrop and Josephine Tyler, as inseparable childish friends, occupied the other seat. Soon all were seated; the plethoric baskets were disposed of; and the merry party dashed through the tree-bordered streets, John Stevens managing his double team with the skill of long practice. Just at the edge of the town a young man galloped up on horse-back, and raised his straw hat gracefully to the ladies, reined in his horse near Diantha Winthrop, and sat on his trotting steed in true English style. Diantha greeted the young man as Brother Boyle; and at once gayly devoted her attention to him, ignoring her partner, John Stevens, with girlish obliviousness. There was a great clattering of wheels and many gay jests, with gusts of youthful laughter floating out from that wagon-load of happy hilarity. The placid Aunt Clara Tyler looked on from her vantage point in the back seat, with sympathetic companionship. They overtook and passed scores and hundreds of teams, all traveling in the same direction. And each party was given, as they passed, the greetings of long friendships and mutual pleasures. When they reached the rendezvous at the mouth of Big Cottonwood Canyon, they found the narrow passageway between the hills looking like a tented field. Out in the open square of the regulated camp, the strains of "Uncle" Dimick Huntington's Martial Band saluted the ears with tingling effect, as the fifes piped out shrilly the melody of "The Girl I Left Behind Me." Charlie Rose assisted Aunt Clara and Ellen to alight, while he sang in merry accompaniment the words of the song. Ellie's own dancing feet were tripping, almost before she touched the greensward; and Charlie seized her hands and together they flew and pirouetted and bowed and danced to the strains of that inspiring sound. Henry Boyle, who was off his horse before the party halted, quickly appropriated Dian's willing fingers, and together they tripped in all the gay disorder of impromptu dancing over the open square, as the music shrilled and floated out on the cool, canyon breeze. Even Aunt Clara's feet tingled with the sound; but she refused to accept jolly Tom Allen's invitation to join the merry throng now quickly gathering on the sward, for she was very stout; but she smiled sympathetically into John's face as he glanced quizzically at his own partner now whisking away merrily with another, and at his associate youths who had left to him all the labor of unhitching and preparing camp for the night. But John was not a dancing man. He cared little that he was left alone. His animals were very dear to him; for his lonely domestic life had brought him in close association with the dumb beasts that carried him over trackless plains and mountain peaks. Soon the word went forth that President Young was approaching the rendezvous, and all hastened to greet their friend and leader. As his buggy, driven rapidly through the dusty road, came in sight, the Nauvoo Band poured forth its brass blare of welcome; the boys pulled off their hats; the girls waved sunbonnets; and the whole group stood at attention, with affectionate greetings written upon their smiling faces, and waving their hands, to welcome Brigham Young--Governor, President, friend, and brother. Thereafter followed the peaceable family of Bishop Winthrop. Comforted and rested by the soothing assurance that wife and children were well and with him, and that his precious young sister, Diantha, was for once in the care and company of the man he loved best on earth, Bishop Winthrop had driven his light spring wagon joyfully, and withal as rapidly as his farm horses would permit, in the wake of the President and his immediate family, with Rachel and babe crooning happily beside him, and the merry youngsters behind, who were too interested in the gigantic picnic before them even to indulge in a childish squabble. At late sunset, the bugle sent forth its insistent call for silence. Rapidly the company of over three thousand souls, encamped for the night beside the brawling Big Cottonwood stream, gathered in one glowing mass of color and motion. Then youth and age knelt reverently on the sward, while devotions were offered to the kind Providence which had permitted them to begin their long-planned festivity. An hour after the evening service was over, the pleasure seekers had retired into wagons and tents, and the silence of the peaceful hills brooded over the encampment. II. DIANTHA FORGETS JOHN The next morning at daybreak, the party began the long steady climb amidst crags and pine covered hills, up through the rocky windings of "The Stairs," and still up. The party laughed, sang, walked, climbed, or rested for a moment beside the churning, foaming mountain stream or beneath the shadowing pine trees which bordered the newly made road. As the long cavalcade wound in and out between the hills, the two girls in the wagon drawn by John Stevens' spirited horses, sang and laughed in gayest abandon. Aunt Clara's eyes were full of tender gratitude for such happiness, for she had known the sorrows of many mobbings and drivings. This haven of peace and joyous plenty was a foretaste of heaven to the faithful heart which had braved more than the persecution of strangers; for Aunt Clara had left home, parents, and all she held dear for the sake of that Gospel which spelled Truth and Life Everlasting to its faithful votaries. "Oh, John," cried Diantha at last, "You must let Ellie and me walk; I just can't resist the pleading call of those gorgeous flowers. Bluebells, and red-bells--and oh, the exquisite columbines! Look, Ellie, look! Stop, John, stop! Ellie and I will walk." John himself was walking beside his team up the heavy, seemingly never-ending grade of that twenty mile ascent, while Tom Allen and Charlie Rose placed an occasional block under the wheels or stood upon them, while the panting horses rested for a moment. "Here you are," called Charlie, as he heard Dian's plea, "'my waiting arms will hold you,'" and he held out his arms in mock pleading. "Aunt Clara's lips will scold you," jeered Dian as she climbed safely down on the other side. But Ellen jumped gayly into the grasp of the waiting cavalier, whose modest action in placing her gently on the hillside belied his bombastic appeal. "Spirit of the hills, descend and greet, The pressing of her eager feet," sang Charlie as he followed the flying girls, gayly improvising his boyish madrigals to meet each incident of the day. The girls climbed from point to point, always going upward, but keeping out of the way of passing teams. Their arms were soon filled with the blooms of riotous colors and perfume which intoxicated them with the blush and glory of the color song of peak and mountain vale. "Her spicy cheeks were red with bloom, Her colored breath was panting; As with a thousand flowers of June--" Charlie paused to block the wheel, and Diantha finished his doggerel for him, "She mocked at Charlie's ranting." and Aunt Clara who felt faint herself from the rarified air that they were all conscious of, looked anxiously at the somewhat delicate frame of her foster-daughter. "Tom, I believe you, too, are uncomfortable." Tom Allen was almost speechless, for his bulky form was nearly overcome with the constant climbing; but he would not betray the fact to the scorn of Charlie Rose: for Tom dreaded to be teased quite as much as he loved to tease others. So he quieted his panting breath to say, "Aunt Clara, I think I heard some one say you had some doughnuts in one of those baskets; where could we find a better place to eat our frugal meal than beside this purling stream." "Just a mile or so, more," interposed John Stevens. "We are almost there; can't you exercise patience for another hour?" At that moment, however, word was passed down the line that all would pause half an hour to rest animals and men. The cavalcade had passed the two lower sawmills, with the roomy cabins decorated with waving flags. Now they halted beside the third and last mill, nestled in the crevice of the canyon. Its buzzing industry was stilled for this wondrous day, while the workmen and their families gathered in the grassy space to meet and welcome the company. For their pleasure they had not only made the last five miles of that difficult road into the vale of the Silver Lake, just above, but had also erected three spacious boweries with comfortable floors and seats to accommodate the gay revelers. Everybody seemed moved with a common impulse for "doughnuts;" for the President himself, as he halted at the "saw-mill," stepped up to Aunt Clara Tyler and accepted courteously her offer of fried cakes. The impatient girls were glad, nevertheless, when the half-hour was over, and they could once more resume their places in the wagon for the final steep climb to the place of destination. When they mounted the last summit of that low northern rim encircling the valley of their desire, both girlish throats were at once filled with excited exclamations of delight, as the fairy scene burst upon their view. An emerald-tinted valley with a silvery lake empearled on its western rim lay before them, cupped in a circle of embracing hills and snow-covered crags. The summits of the eastern and western hills were crowned with pine, which here and there, like dusky sentinels, traced their lines down, down to the water's edge. That gleaming, brilliant, silent water! Every tree upon its brink was reproduced, and even the clouds above floated again in soft, tremulous pictures beneath the surface of this beautiful mountain mirror. Sheer above the lake on the south towered white granite cliffs, holding here and there a whiter bloom of snow in their pale embrace. Ellen jumped excitedly from her seat to lean over and hug her friend Diantha, as the wagon rolled slowly down the smooth road to the spot which John had selected for the Winthrop and Tyler tents, close to the marquee of President Young. Dian put up a caressing hand to the soft cheek of her enthusiastic friend, Ellen, and leaned her own cheek tenderly against the one bending over her shoulder. "Oh, Dian," breathed the happy girl, "I never thought there was so much beauty in all Utah." "Utah is the home of beauty and goodness," said Charlie Rose gallantly, and even Dian could not answer this trite compliment saucily, for her heart was melted with rapture at sight of so much grandeur. The camp was located on a fairy-like spot, overlooking the surrounding meadows and lake. The boweries, President Young's marquee, and President Heber C. Kimball's tent, occupied an open space amid the small copses of pine on the north side of the lake. The tents, carriages and wagons, were soon grouped about these central points. A massive granite rock, fifty-four feet in circumference by fifty-four feet high, stood at the entrance of this lovely, natural bower; from the center of this spot, and apparently without earth to sustain them, grew three pine trees, which were fringed round at the top of the rock with a thick cluster of young pines, about two feet high. A large flag was suspended from these trees, bearing the motto "Clear the Way," with an all seeing eye in the oval of the upper margin, above two clasped hands, under which, inscribed on a scroll, were the words, "Blessings Follow Sacrifices." A representation of the Pioneer company crossing the North Platte River, on rafts, occupied the central space of this great flag. Below was another legend, "The Pioneers of 1847 at the Upper Crossing of the Platte, in Pursuit of the Valleys of the Mountains." A little farther to the right, and near the northwest corner of the great, central, hundred foot bowery, was a stately pine, from which floated the loveliest flag on earth--the Stars and Stripes--its silken folds now whipping out wide and full now curling in graceful half circles around the unique flagstaff. Another banner near by, bore the representation of a bundle of sticks, bound together with strong cords, and the inscription, "The Constitution of the United States. Equal Rights! Woe to the Violators!" From the front of the central bowery hung three great banners, the first having painted thereon a rock in the midst of billowing waves; from the summit of the rock floated the starry flag, and below was the inscription, "The Constitution of the United States! The 'Mormons' will Defend the Rock! Who can Prevail Against it?" The second banner had the picture of a lion, with one paw upon a rock above which was the inscription "Utah Courage," and underneath in golden letters, "The Spirit of '76 is not Dead." The third banner had a lion standing beside the docile figure of a recumbent lamb, with the inscription, "Peace Reigns Here," painted across the silken surface beneath. On the tallest pines at the crowning point of both eastern and western summits, there floated great flags, the red, white and blue of their glory accentuated by the clear, brilliant blue of the sky, and the deep green of the wooded slopes. Scattered here and there were massive swings for the youth, while the little ones were well provided with low swings and wide seats. Major Robert T. Burton, of the Nauvoo and Utah Militia, with a detachment of life-guards, had charge of the swings and the rafts on the lakes, to guard against accidents. John Stevens was detailed to his own full share of this guard duty, and was therefore soon absent from the merry party he had brought so carefully to the camp. The labor of setting up tents and arranging camp filled the remaining afternoon hours, and Dian was glad when her brother said, "You can go now, my girl; Rachel and I will finish; take this feather bed over to Aunt Clara's tent, for Rachel wants her to be comfortable." "What a kind thought, Appleton; Aunt Clara does so much sick nursing that she needs to have a good bed. Tell Rachel I think she is pretty good to give up her own bed." "That's all right. Rachel and I are young, and can sleep on the ground, when we need to. She says Aunt Clara was so anxious to make you young people happy that she gave up all the room she could for your spring seats and yourselves." "Aunt Clara is good to us, and Rachel is good to her. Pretty good religion that, brother, eh? Rachel is very thoughtful, Appleton." "Yes, she is the best woman on earth, Dolly. I appreciate her, if I am cross at times. Hark! That's the bugle call for prayers. Run along with your bed, Dian." "Allow me to assist in this operation," and merry Charlie Rose appeared just in time to carry the bulky bed into Aunt Clara's tent. The camp gathered in the central bowery, at the cool sunset hour, and the choir sang "Come, Come Ye Saints." Come, come, ye Saints, no toil nor labor fear, But with joy wend your way; Though hard to you this journey may appear, Grace shall be as your day. 'Tis better far for us to strive, Our useless cares from us to drive. Do this, and joy your hearts will swell-- All is well! all is well! Why should we mourn, or think our lot is hard? 'Tis not so; all is right! Why should we think to earn a great reward, If we now shun the fight? Gird up your loins, fresh courage take, Our God will never us forsake; And soon we'll have this tale to tell-- All is well! all is well! We'll find the place which God for us prepared, Far away in the West; Where none shall come to hurt or make afraid; There the Saints will be blessed. We'll make the air with music ring, Shout praises to our God and King; Above the rest these words we'll tell-- All is well! all is well! And should we die before our journey's through, Happy day! all is well! We then are free from toil and sorrow too; With the just we shall dwell. But if our lives are spared again To see the Saints, their rest obtain, O, how we'll make this chorus swell-- All is well! all is well! After the song, the attention of the assembly was riveted upon the dignified form of Brigham Young as he advanced to the edge of the raised platform and said: "We unite, my friends and brothers, and sisters, in gratitude to that Father who has permitted us to enjoy this festal occasion. Tomorrow morning, at seven o'clock, the bugle will call you here to morning devotions, except those who are detained at their wagons. We wish those who have children here to see that they are in the tents, and not have the cry go forth that this, that and the other child is lost. I also wish to give a word of caution to all who may visit this lake or the ones in the hidden vales above us. I would rather have stayed at home than to have it said that a child has been lost, or any person drowned through visiting this place. "Suppose a child was lost in the woods and could not be found; suppose you should lose a sister, a daughter, or a companion on this lake; you would always think of your visit to Big Cottonwood Canyon with bitter regret. A circumstance of this kind would mar the peace of everyone. I wish the sisters and children to keep away from these rafts, unless they have some person in their company capable of taking care of them; if they know enough to do so as they should, they will listen to this counsel. "Here are swings and boweries prepared for your enjoyment; here are most beautiful groves, meandering streams, and lovely sheets of water, amid the towering peaks of the Wasatch mountains. Here are the stupendous works of the God of Nature, though all do not appreciate His wisdom, manifested in His works, but are tempted to recklessness through the buoyant feelings of youth and health, and without caution, are liable to run into danger. "Some, if they had the power, would be on the other side of those loftly peaks in ten minutes, instead of calmly meditating upon the wonderful works of God, and His kind providence that has watched over us and provided for us, more especially in the last fifteen years of our history. I could sit here for a month and reflect on the mercies of our God, and humble myself in thankfulness because of His favors to myself as an individual, and to all this great people. "What do you think the Prophet Joseph Smith and his brother Hyrum, the Patriarch, would have given to have seen this day in the flesh, and to have been here instead of being taken to Carthage, like lambs to their slaughter, and butchered by their enemies? We are hid up in the Lord's secret chambers, according to His promise, where none can molest us, or make us afraid." Diantha's whole body shivered in an inner resistance as the President uttered this joyful challenge to fate. But she listened attentively as the further quiet words fell from his lips: "Here is a good floor which we have prepared expressly for your enjoyment, there are two other boweries for the mothers and their children, and here are three bands of musicians, together with our Nauvoo Brass Band and Brother Huntington's Martial Band. The Springville band and the Ogden band will both assist Professor Ballo who has charge of the great orchestra provided for dancing. Before we have our evening prayers, Professor Ballo will favor us with one of his classical selections,--'what do you call it, Brother Ballo?'" asked the President calmly, across the pavilion, and the musician flushed slightly as he responded from the opposite platform: "It is the Overture to Tancreda," profusely bowing in his embarrassment. And with that the band struck up the exquisite strains of that tuneful offering to youth and courage, while the people listened with well placed musical sympathy, to this unusual burst of melody, in the virgin solitudes of this sylvan vale. The very hills took up the theme of that lovely opera by Rosinni, and echoed and re-echoed the fine harmony with all the Silver Lake's famous echo. As the massive form of the President's Counselor, Heber C. Kimball, stepped out to offer the evening prayer for that happy camp, sweet Ellen's soul sang and sang the words of the prayer into the straining melody of the Overture to Tancreda, but alas, Ellen's music was hidden in her soul and had not been taught to find expression on her lips, or from her finger-tips. After prayers, the people dispersed to their tents to finish preparations for rest, or to join in dance and song around camp fires or in the great boweries. At the Winthrop tent, Rachel was completing her camp arrangements. "Just see 'Enry B'yle 'ang 'round Di," muttered Dian's brother Harvey to his chums as they carried bundles and boxes from the wagons to the tents, "He is too fine to chop and dig; he leaves that to John and father." "I'm going to tell mother to set him to work, said Lucy, who at once ran to put her threat into execution. "Miss Diantha, what can I do to help you?" asked the gallant young man, on receiving the hint from frank Rachel Willis. Thereupon he took bundles and parcels from the girl, she laughing again and again at his awkward attempts to be useful around a camp fire. The camp-fires, now began to shoot steady flames into the darkening sky; the squeak, squeak of the fiddles was answered by the toot of the brass horns, and martial and stringed bands united their forces in loud, triumphant invitations to "dance." And how they danced! Old and young, short and tall, fat and slim--the temporary floor groaning and shivering beneath the hundreds of merry, flying, stamping feet. Huge camp fires, all over the valley, flung dancing flames and sparks high into the fleecy evening clouds, while at each corner of the pavilion, great pine trees, brought from the hills and set upright for the purpose, burned a spicy, fragrant glowing radiance into every crevice and corner of the bowered halls. "Are you going to dance with me?" drawled John Stevens, through his long beard, as he suddenly appeared at Diantha's side. She stood in the brilliant light of the burning pine tree, near the bowery, her tall, graceful figure melting into divine curves under the simple, white frock she wore, her arms uncovered to the elbow and her lovely neck just bared to show the proud lines which dipped in smooth beauty from ear-tips to shoulders. Her columned throat pulsated with bounding life under the snowy skin, as she moved her pretty head from side to side, while the crown of her yellow hair which was coronaded in heavy braids around and around the shapely head, broke into tiny curls on her temples and at the white nape of the neck, and was a glittering mass of spun gold in the dancing flames which heightened both color and quality of that mass of silken charm. "Why, of course, I am, if you ask me to," Dian replied frankly. She knew John was not much of a dancer, being very tall, and not very fond of gyrating around as rapidly as the swift music demanded. However, she took his arm and they walked out upon the floor; a waltz was called, and then the girl looked up in her companion's face with a dismayed glance, and he gazed at her with a quizzical response to her misgiving. Of all dances, he was least at home in a waltz. Once,--twice,--they tried to turn around but without much success. They stumbled over other couples on the floor. In spite of Dian's heroic efforts to keep her giant upright and in time with the step, he stopped suddenly and exclaimed: "I think we shall have to call that a failure." She looked up quickly to see if there was not a shade of disappointment on his face, and she rejoiced with a wicked joy, when dapper young Henry Boyle came up immediately and carried her off to dance, with all the grace and rhythm that was so necessary a part of a perfect waltz. They passed John once or twice, as he stood under the blazing pine, stroking his beard and watching the dancers with an inscrutable expression. Diantha forgot him by and by, and did not again think of him, for her time was so filled with calls for dances that she had no time to think of anybody or anything but her own excited self. After a few hours of dancing, the girl accepted Henry Boyle's invitation to walk out around camp awhile, and together they traversed the small valley. As they passed their own camp-fire, where sat her sister-in-law, Rachel Winthrop, chatting with Aunt Clara, she suddenly wondered where John Stevens had been all the evening. "Have you seen John, this evening?" she asked Rachel. "Yes, he has been here, once or twice, getting some cakes and milk for himself and partner, I guess, for he took two plates." "I thought I was his partner up here," said Diantha, in a somewhat injured tone. "Haven't you seen him this evening?" queried Aunt Clara Tyler. "Oh, yes, but I have been dancing so hard, I forgot all about him." "You may find some day, Dian, that two can play at the forgetting game," said Aunt Clara, with a tenderness that robbed the speech of any bitterness. "I wish they would," answered the girl indifferently. Nevertheless her vanity was touched, a few moments after, when she and her companion passed a rustic bower of boughs, twined and twisted into a lovely green retreat, where there was a small camp-fire smouldering in front, and a low couch inside, covered with softest buffalo robes, whereon sat her dearest friend, Ellen Tyler; and stretched out with his long legs to the fire, his arm supporting his head, and his face turned very intently to the young girl near him, was that recreant, John Stevens, who ought just now to be suffering all the torments of a discarded lover. It was annoying to say the least. Dian acted as if she did not see them at all, and whispered with much animation to her companion, as they passed the light of the fire. She hurried at once to the bowery and none were more sprightly and gay until the ten o'clock bugle sounded throughout the valley, and then she allowed Henry Boyle to accompany her to the tent where the elder ones still sat chatting and enjoying themselves. Diantha Winthrop was pre-eminently sensible. She was sometimes annoyed with the frequent compliments she received as to this trait of her character. She was rarely angry with people; she never gossiped about anybody, and if she had nothing good to say, she rarely said anything at all. She was not impulsive, nor was she unduly swayed by her emotions, deep as they sometimes were. She acted upon mature thought, and only the few who were her intimate friends, really knew the value of her sterling character. Henry begged his companion to stroll up the hill-side a little, just fairly out of range of the jokers by the camp-fire, and the girl was the more willing because of that other couple under the pines across the tiny valley. "Here you are, Dian," cried out Rachel. "I was just wondering if you would not like to get that pop-corn and pop some for the crowd." But Henry was still begging under his breath, for her to come up in the shadow of the pines, and away from the crowd. "Can't Lucy and Josephine pop the corn, Rachel?" asked Dian, at last. Both children protested their utter weariness. "Ah, child," said young Boyle, patronizingly to little Lucy, "just pop the corn, like the leddy you are." "I'm not a 'leddy'," flashed the child back, "and I don't think it's fair, so there." "Don't cry," still teased the young fellow; "do be a good girl," then joking in his rather clumsy fashion, he added, "Come and kiss yoo papa." "Never mind, youngsters," sang out Tom Allen, "I'll help you," while Harvey and Josephine both flew to assist Lucy Winthrop. Lucy sprang into the tent in an angry flame, while her mother followed, herself too annoyed at the liberty the young man had taken to answer at all. But she soothed the two little girls, and they all came out and finished the corn. Rachel herself carried some up to Henry and Dian, who now sat cozily far up on the hill-side, under the dense shadow of the trees. The younger ones slipped away from the fire, and the laughter and song there died down; but the young couple still sat under the dark shadow, far up on the hill-side. Henry was entertaining Dian with long tales about his former home in the British Isles. He gave glowing pictures of the castle belonging to a distant relative in Staffordshire. The girl listened with increasing interest; for who could fail to sympathize with the neglected cousin, even if a third one, of a real lord and earl. The narrator's allusions to himself were a little broad and fulsome, but Dian was inexperienced, if shrewd by nature. A feeling of deeper respect for this good looking and highly connected youth was growing momentarily in her breast--he certainly was such a fine dancer, and he always picked up a handkerchief so gracefully! She could but feel flattered by these confidential revelations of superior virtues and titled relations. The sounds were hushed from tree to tree, and the canopy of silence was unfolding in all the majesty of the mid-night hour. Suddenly there was a pounding crash and roar above them on the hill-crest, and down through the brush and trees came bounding some terrible wild animal. Dian screamed, and Henry jumped wildly in the air, yelling at the top of his voice. "Run, run; it's a bear." He took his own advice so quickly that the girl was barely on her feet before he was half-way down to the camp fire, still yelling, "Run, Run!" As the young man reached the full blaze of the fire, a quick chorus of childish voices, above them on the hill-side from which he had fled, high falsettos, trebels, and one deep bass voice, united in a blasting sing-song: "Come and kiss yoo papa; come and kiss yoo papa." And the children, in one derisive row of merciless tormentors, stood just in the upper shadow line, repeating the refrain with painful insistence, until Boyle himself was glad to retreat into the silence of his own tent for the night. There were sounds of laughter from every near-by tent. What Dian thought of this absurd adventure could only be conjectured from the scornful expression of her rosy lips, as she gathered the two little girls in her arms and drove the still jeering boy, Harvey, and Tom Allen in the darkened back-ground, away into the far seclusion of their own tent. But even as she fled, she heard in the near distance another shrill cat-call, "Come and kiss yoo papa." And she joined with one smothered hysterical burst of laughter, the two girls, who were still in her arms, in laughing at their discomfited enemy. III. "COME AND KISS YOO PAPA" It was barely five o'clock the next morning, and long before the lazy sun would climb the high eastern hill, when Brother Duzett's drums rattled and rolled their startling reveille, echoing from peak to peak. In a moment, the quick bustle of camp life broke the stillness of dawn, and the neigh of the tethered horses, and the low of the oxen in the meadow, added a note of surprised domesticity to that wild scene. Then, before these sounds were fairly through echoing and re-echoing across the silver sheeted lake, two rounds from Uncle Dimick Huntington's cannon ware answered by two others across the vale fired from Elisha Everett's fieldpiece. The booming volleys were swept from crag to crag, and went rolling and tumbling in wild confusion down the canyon's winding glens, and were just losing themselves in silence, when the three brass bands united in one great glowing tribute to liberty, in the entrancing melody of the loved "Yankee Doodle." After this even the children could sleep no longer, but dressed as best they could with half-frozen fingers in the dim dawn of the snow-cooled air. Out from tent and wagon-box they poured at eight o'clock, these merry, happy revellers, filled to the brim with joyous anticipations of all that the day and the years would bring to them. As Dian and Ellen met each other, both with cheeks of rosy hue from their hastened toilet, and ready to go to the bowery for morning prayers, they heard that shrill call, now muffled by the busy morning noises-- "Come and kiss yoo papa," and Dian knew that the young avengers were again hot on the Englishman's trail. "What's that?" asked Ellen. Dian explained her midnight adventure, but she asked no question of Ellen as to her own whereabouts the night before, as she really was indifferent on that subject. She had known and loved Ellen a good part of her life, and she did not propose to let a silly thing like John Steven's diverted attentions come between her and her friend. Dian was much too sensible for jealousy as a pastime; it might do in real love; but jealousy in the abstract had never been a part of her character. Dian was surely sensible. The girls were that moment joined by Charlie Rose, fresh, dapper, and full of morning "poesy." "The stars have left the morning skies To beam in Ellen's lovely eyes," he began, when Dian interrupted saucily, "Well, I'll declare!" then he finished-- The rose has left the dawn so meek, To bloom in Dian's beauteous cheek." "Well, Charlie, you are at least impartial with your ridiculous compliments," laughed Dian, "but I wish you wouldn't go on about my blowzy cheek." "I said beauteous," corrected Charlie. "Where's Tom Allen?" asked Ellen. "Oh, he's fishing, as usual. Did you folks have plenty of fish this morning?" and then Charlie told absurd Munchhausen fish stories till the girls were convulsed with girlish laughter. "What became of Boyle, the elegant?" asked Charlie. "Me thinks I see not his fringed pantaloons, nor his gay, red shirt. Hast seen his ludship this bright morning?" There was a wicked echo in the back regions of the Winthrop tent as Charlie asked this, and a chorus of childish voices piped up, "Come and kiss yoo papa," and Dian and Ellen were again too overcome with successive peals of cruel, heartless merriment even to reply to Charlie. "Dian," called Rachel, from the tent door, "come here a moment. I want you to find that flat-iron you laid away somewhere." "Why, Rachel, the bugle has sounded for us to gather for morning exercises in the bowery. What do you want of the flat-iron?" "I want the tub, too; Harvey, you carry that tub right down to the creek this minute, and if I catch you up to any more of your monkeyshines, I will have your father punish you. Do you hear, sir?" "Why, Rachel, Rachel," protested Dian, "don't get angry with Harvey up here. Surely he is not up to mischief in this lovely place?" "Do you know what he did?" exclaimed his mother, more inclined to laugh after all than to scold, "he took Henry Boyle's new red shirt out of his tent and then soused it in the creek and left it soaking there all night. He dragged it this morning through the black mud of this horrid valley until you can't tell what it is. Brother Boyle can't get up, I tell you, till I wash and iron his shirt. I am almost inclined to whip Harvey myself." But she refrained; and the two women dragged the shirt out amid smothered peals of laughter, and sent Harvey to his duty in the crack juvenile regiment of Rifles, while Dian herself was not unwilling to be urged by Rachel to go on with Ellen to the exercises, permitting her kind-hearted sister-in-law to prepare the shirt for future service. And still there floated at mysterious intervals that jeering cry about the tent of the fallen hero, as he lay ruminating within the inner sanctuary of his own tent on the mischances of fickle fortune. "Come and kiss yoo papa," wailed the children, as they, too, departed for the exercises in the bowery. The scene in the central pavilion was impressive! After prayers had been offered by Apostle Amasa Lyman, the great silken flag, taken down through the dewy shades of night, was unfurled from the tallest tree in the vicinity, by the youthful John Smith, son of the murdered patriarch, and once more the bands broke into crashing melody, and again the cannon roared across the affrighted silence, while the people shouted as the emblem of Liberty was unfurled to the morning breeze. The regiments of the Utah militia which had been drawn up in rigid lines before the central pavilion, now saluted the Governor of the Territory, Brigham Young, and then began a series of brilliant evolutions. The marching and counter-marching of this tried and trusty band of mountaineer soldiers made a gallant display which was eminently fitting to time and scene, in its evidence of loyal devotion to freedom's rights. "Dian," whispered Ellen, as the two sat watching the maneuvers, "don't you just love a soldier? The sight of those brass buttons is just thrilling to me." Dian's answer was more moderate, but she would have been less than human if she had not been thrilled by the sight of the so-called "Hope of Israel," the Juvenile Rifle Company which was now led out by the handsome young son of the President himself, John W. Young; for all those youngsters were less than sixteen years old. Her nephew, Harvey Winthrop, was in that gay company, as she noted triumphantly. And their marching and counter-marching, their saluting and drilling was a sight to touch the most sluggish heart into warmth of admiration. "Oh, Dian, isn't that the cutest thing you ever saw in your life?" again asked happy Ellen, as they watched the youthful soldiers finally trot off to the silence of the trees beyond. "Let us go, Dian, now that the military exercises are over. I have just been longing to climb those peaks, and see the lakes above us. Come quick; let us go now," and the restless girl pulled at her friend's sleeve. "Why, dear, you must be one of the reckless spirits the President was talking about last night. We ought to stay and listen to all the program in the Bowery. Let us go with the crowd and not sneak off alone." But Ellen could not wait, so eager were her feet to press the forbidden slopes of the hills above. She longed to fly, so vital were her pulses. The girls compromised as usual and finally walked over to the swings on the north side of the lake, and both swung themselves into happy weariness in half an hour's time. "Where are the boys?" asked Willie Howe, as the two girls strolled about. "John is doing guard duty; Charlie is down the canyon with the horses; Tom declares he will bring us a whole wheelbarrow of fish for dinner, so I suppose he is somewhere on the lakes fishing." "And where is Henry Boyle?" At that Dian remembered his plight and her ready laughter bubbled up to eyes and lips. She told the shirt story midst peals of wicked laughter. Youth is so cruel! IV. THE ECHO DOWN THE CANYON The two girls now strolled outward toward Solitude. On and on they went, drawn by the beauty of the scene about them. As the upward path brought them into the over-arched seclusion of the eternal quaking-aspens, towering in highest majesty above them, their very tones were hushed to reverence by the surrounding loveliness. "Oh, this is indeed Solitude! Such solitude as only God can make possible," exclaimed Diantha as the two emerged from the long path among the tall trees, and saw the tiny gorge below them, ending in the frowning, locked fortress above. They lingered on the upward climb to Lake Solitude to gather bluebells and columbines, and when they at last emerged on the rim of the rock which stretched from peak to peak, enclosing that hidden, silent sheet of glassy water, both felt that they had no words left to express their pent-up feelings. It was gloriously beautiful! And so they sat down upon the brink, and cast stones into the surface of the pool. They were all alone in that retired spot. Their merry companions, and the thousands of revellers had evidently taken other paths among the many, each one of which led to other and more entrancing scenes than the last. And in that silence and seclusion, the two girls, for the last time in this life, opened to each other the heart's secret recesses, for each to gaze upon. The sweetness of that confidence hallowed, for all time, the place and the day. The tragedy of life hovered close to both innocent souls, and above and about them hung the curtains of the uncertain future. Ellen was never before so lovable and dear to Dian, while Ellen, dear, affectionate Ellen, fairly revelled in this rare and unreserved confidence shown to her by her adored friend. A distant "Hello" reminded them that they had promised to be back at camp in time to take the long trip up to an upper lake, and they answered with another cry of "Hello," which was caught and repeated a thousand times in the mysterious echo nestling forever under the shelter of the chalk-white peaks. And back they sped, under the giant quaking-aspens, to the edge of Lover's Lane. Just as they reached the forest, Henry Boyle met them, his handsome young face glowing with the exertions he had put forth to locate these wanderers. "Hurry, the crowd are all waiting for you two. Aunt Clara has put up our luncheon; John Stevens has got off guard duty for two hours, and Charlie and Tom have both arranged to make the trip up to the upper lake." The girls ran down the slope with him and found the young people all ready at the edge of the bowery. "Are you children going?" asked Dian, not too well pleased to find a group of noisy, half-grown children as part of their equipment. "Ah, let them go, Dian," begged Ellen; "I will look after them, and I know Harvey will be good, and the girls will stay right with me. Won't you, girls?" And with this promise, the whole party started up the steep ascent towards the upper lake. "In all my life," said Ellen, as the children swarmed around her, and she found that John Stevens was to be her escort, for that portion of the trip at least, "I was never so happy. I could sing if I only had Diantha's voice; or I could dance, if I had Lucy's hornpipe steps; but as it is, I must just shout aloud and cry 'Hello.'" And suiting the action to the word, she put her pretty hands to the side of her lips and cried down the valley: "Hello! Hello!" Ellen stood some time at this viewpoint on the southern peak, and the children gathered around her and John to admire the exquisite beauty of the scene spread out in the fairy dell below them. "Was there ever anything more beautiful on this earth, Dian?" she asked, in triumphant tones. "There is nothing to hurt or make one afraid in all this holy mountain, is there, John?" "Hush, Ellie," answered John. "I don't like people to fling the gauntlet in the face of fate with such careless words." "But, John, did you hear what the President said this morning?" "Yes, I did. And it chilled my blood to hear him speak so; I have heard him do such a thing only once before. Do you recall how he said, the first year we came here, that he wanted just ten years of quiet and peace and he would ask no odds of anybody." "I don't remember it, John. I was only eight years old then, you know." "True, child, I forgot. It is just ten years this very day since the pioneers entered this valley." "Oh, John, don't be superstitious. I must not listen to you if you are going to prophesy evil. Come, the children are all going, and we will lose our dinner. But listen once more while I cry 'Hello'," and she cried again "Hello!" Was it John's fancy, or did he hear afar off a long shuddering echo which clung with sinister repetitions to every distant crag and peak? "Why, John, what are you listening for? You scare me! I thought you were the bravest of men." "The bravest men take no chances with fate or men," answered John, resuming his long upward stride beside his companion. They found the whole party already gathered on the little island which lay in the center of the second lake. As John and Ellen reached the great rock on the south side of the lake, they heard the sound of music floating in enchanted waves through the vale of glory around them. John paused to listen. It was Dian singing as she spread the homely viands on the smooth, white rock which was to be their table on the Island in the center of the lake. The sheen of her hair was caught by the sunbeams as they danced across the still water, for she had thrown her sunbonnet down upon the rock, as she plied her homely tasks. The boys had caught some fish, and she was stooping over the camp fire to brown them for the coming meal. Her stately beauty was never more apparent than when some task of seeming ugliness brought the color ripe and rich to cheek and neck, and thus she bent above her tasks, every detail visible in that clear atmosphere to the watchers across the little lake. Dian sang to the accompaniment of her brother Harvey's concertina, all unconscious of the picture she made across those magic waters, so near and yet so far away from those who loved her best. The soul of her was still wrapped in dreams, and only half awakened to response by her friends or family. And as she stirred about or bent above the blazing fire, her voice swept poignantly over the distance as she sang "Kathleen Mavorneen" in the reckless abandonment of tone taught her by the little Italian music professor who loved to put his own fervid soul into the unconscious voices of these youthful, sylvan artists, whom he had so unexpectedly found in this strange country. "The Day Dawn is Breaking," sang Dian, the concertina wailing and mildly snorting in its brave efforts at complete harmony with Dian's sweet voice, and Ellen listened, her own heart beating in her throat with an admiration that was too generous to be envy. But oh, why could she not sing? "You people would better come over here if you want your dinner," called Charlie Rose. And as he spoke the odor of the frying trout made invitation almost needless. "Beside the lake their tryst they kept, And rested not, nor ate, nor slept," sang Charlie. But Diantha caught his words and added, "The fish was gone, the lovers wept; And wished their promise they had kept! "If you folks don't hurry, we'll have every scrap of the fish eaten up." The prosaic appeal reminded Ellen that she had left her friend alone with the work of preparation of the dinner, and so they hastened down to the other raft and soon paddled across to the island. The picnic dinner was scarcely over before Tom Allen was down on the narrow beach and calling for all hands to embark. The children followed him quickly, and he managed to secure both Charlie Rose and Diantha as his other passengers; just as Henry Boyle came running down the rocks, Tom called: "Get the pole and give us a push from shore." "Wait," called the young Englishman. Boyle seized the pole, and sprang for the raft, but in an instant he was waist deep in the icy water, and the raft was floating off beyond his reach. "Come and kiss yoo papa," yelled out the piping chorus of children's voices, while Charlie recited dramatically, "The boy stood on the burning deck," with his own absurd modifications of the original text. Dian was angry with the children, thus to taunt their helpless and now uncomfortable friend, but the children only cried out the refrain, again and again, and that piping treble swept over the waters, as the poor youth left behind waded up on to the shore of the island and turned his back resentfully upon his jeering tormentors. At that moment, John himself rounded the island with his own raft and picked up the discomfited youth, whose once brilliant red shirt, freshly ironed that morning by Rachel's kind hands, was once more faded and streaked, and added to that humiliation was the awful discomfiture of those dripping, wet, and heavy leathern pantaloons, bordered with dripping fringe. Surely his punishment was very heavy. "Hurry home," said John, kindly, as they landed, "and get on some dry clothing." As poor Boyle plunged and swashed on his hurried homeward way, the cluck of those swishing breeches and the sluice of his brand new but water-filled shoes made it difficult for even Ellen to keep herself from joining the children in their peals of naughty merriment. Yet, with all the sundry small mishaps, surely there had never been so happy and so blissful a day vouchsafed to the "Mormon" refugees in all their tempestuous short existence. But the echo calls and calls from peak to peak and cries the challenge out to happiness and freedom. And who shall answer, O spirit of a nameless past, so long pent up in these hoary mountain vales! V. "THE ARMY IS UPON US" Oyez!! It is a long and a difficult climb into the tops of the Wasatch mountains; and it takes hours and hours to climb; and the knees grow weak, and the breath comes hard, and the body bends to the grass. Oyez! Oyez! And the news of the evil day may travel so fast or travel so slow, good sir, but it travels apace, and reaches the hills by a steep and a difficult road. And long are the miles and dusty the path which stretch between the rolling river Platte and the tops of the Wasatch hills. But men must ride, good sirs, when they bear the message of evil report, for evil finds wings of wind, while good goes only by post, good sirs. And the men must ride fast, and the men must ride far, for the miles are many and the road is long that stretch between the Platte and the Wasatch hills. Oyez! Oyez! Oyez! The people in the hills are happy today, for they see not, neither do they hear, the echo which flies in sinister message from peak to peak as the men ride fast and spare not, climbing and climbing still, to reach the tops of the Wasatch hills. And the echo is caught and stilled in its upward peal by the curling folds of that star-lit flag which flutters and flies at full-masted pride on the top of the highest tree on the top of the Wasatch hills. Oyez! Good Sirs, Oyez! The young people ran and danced and sang on their way down the road from the upper lake, but run as they would Ellen was ahead of them all, and she reached the spot where she and John had lingered on their upward way, at the jutting promontory, and the whole party stood breathless and silent in speechless admiration. But it was more than the beauty of the scene which caught and riveted John's attention. He stood on the very edge of the precipice and shaded his eye with his hand, then quickly took out his field glass. "What is it, John?" asked Charlie Rose, sober in an instant at the look upon his friend's face. "Show me; let me help to make things attractive," said Tom, with a teasing note in his voice. "What do you see, John? I can see three horsemen coming up the Valley trail. They are just now turning the point," said Charley. "Oh, I see them," shouted Harvey, in a boy's excitement and with a mountaineers clear vision, he added, "And they are not our folks. They look too tired and rough for any of our folks. Say John, isn't that Porter Rockwell, with his hair braided round under his hat? Look! I thought he was out on the Platte River." But John had caught the profile of the man afar off and he turned down the dangerous short cut and was galloping down the path with the speed of a panther. The remainder of the young men followed helter-shelter and the two older girls were left to go down the safer and slower path with the little girls, with what speed they could muster. "I think we are silly people to run for nothing," said Dian as they flew down the path, but she was ahead of Ellen even as she spoke, and for some unknown reason, her own blood was a tingle with the electrical disturbance in the spiritual atmosphere about her. "The United States is sending an army to destroy us." Almost before they had left the dense woods this message had flashed into their ears. "The United States is sending an army against the Saints." The people whispered it, spoke it, shouted it, and hissed it as they passed group after group. The children cried it; the women moaned it; and even the trees caught the sinister echo as it drifted from peak to peak and lost itself among the chalk-white cliffs as they gazed down in silence at the sudden excitement, spreading like a pall over that happy group. But as swift as the rumor spread it was followed as swiftly by a whisper of "Peace" and again "Peace, the Lord is on the side of the innocent," and the men drove off the frown of gloom, the women smiled again in trusting hope, and even the children forgot to cry as the influence of the leader, Brigham Young, spread out like a bright cloud, and the spoken word of quiet peace was passed from camp to camp. The men might ride, and evil tidings come, but into the very woof and web of Mormonism was woven a trust in Providence which no careless hand might sever. "Can Aunt Clara feed these hungry travelers?" asked John Stevens, half an hour later, as he raised the flap of her tent, and introduced the three dusty travel-stained men, accompanied by Judge Elias Smith, who had been their companion from Great Salt Lake City. Abram O. Smoot, tall and eagle-visaged, his splendid limbs stiff and worn with the long ride between the Platte and these peaceful glens in the Wasatch; Porter Rockwell, his hawkeyed glance narrowed into one glittering line as he swept off his worn and ragged hat, was crowned by a wreath of burnished braids that many a woman might envy, but which no woman's hand might ever clip, for death would find him still crowned with those dark and burnished tresses. And last, Judson Stoddard, alert, resourceful and intrepid rider, soldier and friend. Aunt Clara ministered to them all, giving milk and food to refresh, while she brought ice-cool water to lave the tired hands and brows of her friends and brethren. "The President wishes you to meet him in the council tent in one hour," said John, to the three men, as he left his mountaineer friends in Aunt Clara's tent, and strode away to join his youthful companions and to dissipate, as best he could, all the thoughts of gloom and care; for now his own troubled fears had fled, surmounted by a certain knowledge of what they had portended. He knew his leader's policy too well to go about the camp with anything but a cool and quiet front. Fear had passed; now came action. Bishop Winthrop, with a word whispered from John, strolled leisurely away to the marquee, saying to his wife, Rachel, as he passed: "You had better go on with dinner, Rachel; I may eat with the President, I wish to speak with him a few minutes." There was no further excitement in the Winthrop camp, for even John Stevens threw himself on the ground, and lay looking up into the bright blue sky above him, calmly waiting for that important function in every man's life, his supper. It was rumored quickly during the afternoon, that the three men, A. O. Smoot, Porter Rockwell, and Judson Stoddard had brought other details of this startling news, but after the first shock was over the people leaned upon the sagacity and inspiration of their president, as if he were a very part of the rocky bulwarks surrounding them. That night, the bugle called the whole camp, as usual, together for prayers, and it was then that the formal news was communicated to them: "Buchanan is sending an army to exterminate the 'Mormons.'" It was all true then. The two girls, Diantha, and Ellen Tyler, sat together in the bowery, when this announcement was made, and they looked at each other with wide open eyes. They were both children when brought to these valleys, and the thought that the terrible scenes at Nauvoo were to be re-enacted in this far distant Territory, caused both of them to pale with fear and dread. With a common instinct both looked around for John Stevens. Henry Boyle stood near them, and he answered their questioning look with a little pallid smile. Dian felt that the young man was as frightened as she, and again, in spite of herself, she felt contempt for him. Away off in the lower corner of the bowery, stood placid John Stevens, stroking his long silken beard, with as much composure as if the announcement was a party to be given in the Social Hall. He did not look at Diantha, but seemed to be thinking of something very intently, which was not unpleasant, and she wondered what it was. "Why doesn't John come over here?" asked Ellen, as she, too, discovered the tall figure of their friend. "Little goose, do you fear that the soldiers are within a half-mile of this place?" asked Diantha, laughingly. "Hark, President Young is going to speak," and then both sat with silent, spell-bound hearts, listening to that clarion voice, which uttered the sentiments of a people, harrassed, driven and mobbed. His reassuring words, and the strong, calm spirit of inspiration which spoke through the brief sermon, filled every heart with renewed confidence and hope. What the future held in store for them as a people or as individuals, no one could say; but one thought buoyed up every heart; God was with them and they could not feel dismayed. The rejoicing and merry-making was not interrupted for long; for after supper the bands tuned up, the pine-trees were lighted anew, and the merry hearts and the dancing feet filled the pretty vale with rollicking pleasure. "Where is John Stevens?" asked Dian of Henry Boyle, who came up to claim her for the first dance. "Oh, he had to go home on some business for the President," answered Ellen Tyler, who sat near. "Without saying one word to me?" indignantly protested Diantha. "He asked me for my horse," said young Boyle, "and told me I might drive you home in his place." "Well, of all odd fellows, surely John Stevens is the oddest," answered Dian, none too well pleased with this summary disposal of her valuable person. She would certainly have to take the trouble to teach that young man a lesson some day, when she had time; perhaps when all this army business was over, she would seriously take him in hand. Not that she cared a rap about him, but it was not a good thing for a young man to have such careless ways of treating her sex, fastened upon him by long continued habit. Diantha was pre-eminently given to setting people right, and she did not intend that her gentlemen friends should escape her molding hand. There were many wakeful hours spent in that gay little tented village and long before the peep of day the next morning, men were hitching up and packing wagons. Ere long the whole cavalcade had taken up the line of march, and soon the silence of the mountain peaks chained the whispers of pine and quaking-aspens within the long vale, leaving the circling memories alone to sweep forever over the lake like shadowy wraiths of summer mist. VI. WHO SHALL FEAR MAN? At the time of this story (in 1857-8) there stood in Salt Lake City, in the Thirteenth Ward, a small adobe house of four rooms, with the tiny square-framed windows, set at regular intervals from a central brilliantly green door which gayly faced the street. Not only was the green door rare because of its extremely unconventional color; it was also unusual in its quick response of welcome to black or white, bond or free, in a place where welcome grew more lavishly than did the grass in the streets. There was something so aggressively bright about that loudly painted door that even the Indians grew to love its restful color and the atmosphere that it betokened for all who pushed ever so lightly at its ready portals. The green was such a happy blending of the dark shades of the cool pine with the yellowed masses of creeping mosses that one's eyes were rested just to glance at it. None who passed within could fail to recognize that some one out of the ordinary lived behind those gaudy yet pleasing door-panels. The poor, the sick, the halt, the lame and the blind, all learned the ease with which that bright door opened, and the wealth of gentle welcome which spoke in the brighter eyes of dear old widowed Aunt Clara Tyler. The Indians, too, knew where they would receive plenty of "shutcup," and if one had a bruise or a wound, only Aunt Clara's hand could soothe and dress, to the complete satisfaction, the injured member. Dear Aunt Clara! The mind traces in golden light her lovely picture. Bright and black were her eyes, but never sharp and cruel; she had a sweet mouth and the blackest of hair. She was short and very stout; but who ever saw aught but the lovely spirit which was enshrined within her active body. People used to wonder why Aunt Clara had no enemies, and why everything animate looked to her for succor and protection. The secret could all be told in two words--womanly sympathy, such sympathy as the noblest of women and the purest of angels can bestow; a sympathy which never encouraged evil because it made a sharp distinction between sin and sinner, but which drew the whole sting from the wound before dropping in the needed tonic of wise counsel, and covering all softly with the vial of loving tenderness. That was the secret of her popularity with young and old in the whole neighborhood. She had no children of her own, which enabled her to be mother to the whole town. But her dead sister's child, Ellen, was as dear to her as an own child, while she had a deep and abiding love and confidence in the other motherless girl, Diantha Winthrop. She had no money of her own, and being a widow, she had few old clothes or supplies to dispose of; yet, someway, she was a veritable Relief Society. These organizations were not then in working order; and dozens of mothers with big broods of children could have told how Aunt Clara's winning voice and manner drew from them all the half-worn clothes they could possibly spare; and how such a mother would laugh as she saw some podgy Lamanite squaw going down the street with her own jean skirt on, patched by Aunt Clara's thrifty fingers and clean for the last time in all its final mournful existence. It was quite natural for the Bishop to send ragged children or newly arrived emigrants to knock at Aunt Clara's friendly green door, for help, spiritual or temporal. No wonder, then, that the night after the return from the celebration in Cottonwood Canyon, a dozen young people sat in the comfortable rush-bottomed chairs within the opened portals; and while Aunt Clara moved quietly among them, putting the finishing touches to her evening work, they talked with excited voices of the impending danger. Aunt Clara saw that something was necessary to drive away the alarm. Going into her bedroom, she drew out six large skeins of woolen yarn. "Here, girls, I have a chore for you to do. I want this yarn wound off for it is to be knitted up at once. Boys, you can help by holding the yarn nicely and properly, and the one who is done the soonest shall have one of the dough-nuts left over from my pic-nic." "What's this for; to knit stockings for our soldiers?" asked Diantha, who was, as usual, the center of the group. "It's to knit socks for the Bishop and the boys; I am sure I don't know, nor do I care, whether they go out to fight as the defenders of our country or not. It will be all right whatever they do. Didn't you hear President Young say that God would fight our battles for us? Let that be sufficient." "Don't you think we are going to have a war, Aunt Clara?" ventured timid Millie Howe, who was one of the group. "No, I don't. Of course I don't know all the facts of the case, but I have heard President Young say many times since we entered the Valley that we should not have to fight any more battles, for God would fight them for us. I have perfect faith in his word." "Nevertheless, Aunt Clara," said a voice at the open window, "I want to borrow your father's old Revolutionary musket, which you keep hanging up over your bed." Two or three girls screamed at the suddenness of the sound, and the young men started in their seats. "Oh, John Stevens, why do you frighten us like that?" called Ellen. "Come here and give an account of yourself. Where have you been since you left us in the canyon, and what did you leave us so unceremoniously for?" "Business, business," answered the young man, entering the room as he spoke. "What are you all doing here, winding yarn as peacefully and calmly as if there were nothing of more importance on earth." "Well, is there anything of more importance, John?" asked Tom Allen. "Think of it, man, holding yarn for the prettiest girl in Salt Lake. I know what ails you, you have no yarn to hold. Here, Aunt Clara, give him some yarn to hold, and there is Ellen. She can wind up that slow-moving tongue of his at the same time." "The yarn around and round she slung To make him loose his sluggish tongue," cried Charlie Rose, tauntingly. "Oh, John, do tell us the news. Don't bother with Tom and Charlie; tell us the news," Ellen persisted. "If Aunt Clara will give me one of her dough-nuts, I will tell all the news I have to tell." "Why don't you say that you will tell all there is to tell, John; you are so non-committal?" chimed in Diantha, who understood how much and how little might be expected in the way of telling or talking from John Stevens. Aunt Clara went out and brought in a pan of dough-nuts and a pitcher of milk, which kept the young people too busy for a few minutes to talk anything but nonsense. "If I could find a girl that could make as good dough-nuts as you can, Aunt Clara," said Tom Allen, with his mouth half-full of cake, "I would marry her tomorrow." "Would you, indeed," cried Ellen Tyler. "Then you must learn that catching comes before hanging. I made those dough-nuts myself, young impudence, while Aunt Clara was fitting my dress to wear up in the canyon." "Ellie, I shall certainly have to take you as my wife. You know that I have already been engaged several times. But you shall have the privilege of being my very last sweetheart. The last is best, you know, of all the game. You are second to none in the matter of dough-nuts. Please, Ellie, give me another fried cake." "Another plate-full, you mean. I certainly shall not accept your offer, for if I did I should have nothing else to do the rest of my life but fry dough-nuts for you." "Ellie, haven't you heard that the nearest way to a man's heart is--" "Oh, don't say such horrid things. We all know where your heart lies, Tom, so don't bother to tell us," said Dian, with a disgusted air. "What on earth is the matter with me," began Tom, rising in mock indignation from his chair, but the girls cried out in dismay, and John Stevens, who sat nearest the offending youth, pulled him down into his seat again, and growled at him in so low a voice that no one but Tom could hear him, "There is nothing the matter with you, only you make yourself a little too prominent." And John indicated his friend's adipose with a slight blow. Tom was so tickled with the joke that he determined to repeat it even if the girls should be more shocked than ever, but Aunt Clara came in and asked John to tell them the news of the army. "Yes, there is really an army en route for Utah, but they will forever be en route, either to Utah," after a pause, he added under his breath, "or to hell." "What are they coming here for?" asked Aunt Clara, again. "No one knows, unless it is to rob and murder us again, as mobs have tried to do so often before." "And will they do it?" breathlessly asked Ellen. "Not this year," grimly answered John. "There is only one entrance into this valley, through the canyon. And forty men could hold an army at bay for a year in our canyons." "But, John, where are they? and how many are there of them? and when will they get here? and who is going out to meet them and fight them, and--" "Well, Ellie, we shall give you the credit of asking more questions in a minute than even President Young could answer in a day. Say, boys, where is Henry Boyle?" "Henry Boyle, did you say, Henry Boyle?" and Tom Allen, who had thus repeated the question, began to laugh, and as he laughed he fairly tumbled off his chair in his efforts to control his merriment. The others smiled and some even laughed aloud to see fat Tom laugh, for his merriment was always as contagious as a clown's. "Do tell us what is the matter with Henry Boyle?" snapped Diantha, at last, worn out by his long continued, mysterious laughter. "Oh, dear, I forget all about it, this war talk drove it all out of my head. But it is too ridiculous for anything," and he went off into another peal of laughter and exhausted himself, before they could calm him down to tell his story. "You see, early this morning, far too early, it could not have been more than half an hour after sunrise, I was just taking my last beauty sleep, when a little boy rapped at my door; and when I succeeded in tearing myself from the arms of Morpheus sufficiently to find out what he wanted, he said Brother Boyle wanted to see me. I got myself over to Henry's and on entering the room," here another burst of laughter rendered Tom speechless for a moment, "there lay Henry on his bed, his legs stretched out and covered with his hard shrunken buckskin pants. I don't know where he got those pants, but they were not half tanned, and yesterday after that fall in the lake with them, fringes and all, he slept in them, for he said he could not get them off; and he had to let Charlie Rose drive the folks down in the wagon, while he coaxed another family to let him travel down in the bottom of their wagon, for he couldn't bend his knees. He got on to his bed someway, and there he lies. He wanted me to help him out of his scrape, for he says he can not afford to lose his precious pants; they cost him too much." "What did you tell him to do?" asked Ellen. "Oh, I ordered him to live on fresh air and cold water for three days, so his legs would shrink, and then left him to time and fate." "I am ashamed of you, Tom Allen, for treating anybody so, especially one who is a comparative stranger to these mountains and our customs." "Oh, Dian, if you are going to lecture me, I shall have to have another of Aunt Clara's dough-nuts." "Come, my dears," said Aunt Clara, "sing me a hymn. Here is Harvey with his concertina, and he will help you. Sing 'O, ye mountains high'," and then, gradually quieting down, the young people joined in that thrilling hymnal of Mormon independence. Strange people they were, with strange notions of life and destiny. "Well, I am going home," announced Diantha, at last, and she arose at once to get her hat. John Stevens took up his own hat quietly at her words, and she was pleased that he did so, for she wanted to ask him more about the coming trouble, and she knew that he would say nothing of importance in that crowd. "You asked me to stay all night with you, Dian, do you want me to come home with you now?" queried Ellen Tyler. Half annoyed that Ellen had thus rendered it impossible for her to speak alone with John, Dian was yet too courteous to let her friend know of her feelings. As soon as Ellen started out Tom Allen snatched up his hat, and so Dian had to accept the double interruption of her anticipated confidential talk. There was no such a thing as quiet or sensible talk with Tom Allen and Ellie along; but just before they reached her gate, Dian managed to ask John quietly to go down to Henry Boyle and release him from the effects of Tom Allen's cruel fun. John parted with them all, and after a brief visit with Henry Boyle, wended his way to President Young's office, where he was soon deep in council with his leaders and the associated friends of the Nauvoo Legion. The middle of August found John Stevens enlisted as one of a small, trusty band of Utah mountaineers under Colonel Robert T. Burton, with faces set to the east, where they were soon out of sight and sound of civilization, riding toward the coming troops. VII. VAN ARDEN ENTERS THE VALLEY In the early morning of the sixth of September, 1857, a solitary horseman was slowly making his way down Echo Canyon, thoughtfully observing the features of the narrow and circuitous route of the everlasting hills as he rode. The morning sun glinted and shimmered upon the gaudy gilt buttons and epaulettes of his dark blue coat. His cap bore upon its visor the arms of the U. S. He was clearly an army officer. The bright fluttering leaves on the oak and maple brush that clothed the mountain sides in their gaudy, early autumn dress, formed a vivid contrast to the tiny groves of cedar which clung closely to the mountain tops or hung in straggling beauty to the side of some precipitous cliff. The bare, brown earth, dotted with bald white and gray boulders, showed its plain face here and there, and far from the eye, the dull brown shade was gradually melted into a pinkish purple haze, too full of wild barbaric beauty to escape the attention of the young rider who sat his fine horse with a proud military firmness. The officer was evidently upon the alert for any surprise, for his eye glanced quickly ahead and around; his whole bearing suggested a sharp, suspicious attention to every detail of road and overhanging rock. As he turned a sudden curve in the road, he met a tall, silent horseman, who sat his restless steed, in a manner no less firm and commanding than that manifested by the gayly-clad officer of the great army of the United States. "Good morning, sir; may I ask whither you are bound?" said the mountaineer. "Certainly, I am traveling to Salt Lake City. Permit me to pass, if you please." "Just one moment; do you come on an errand of peace or otherwise? You must know something of the condition of affairs in this Territory, and I assure you I have full right and authority to ask this question." The officer glanced shrewdly into the face of his opponent, and after a few moments' careful scrutiny, which was apparently satisfactory, he leaned easily over the horn of his saddle, and answered quietly: "I accept your declaration and as a civil answer to your somewhat unusual question, I am quite willing to tell you that my name is Van Arden, and that I am bound on an errand to Mr. Brigham Young." "I do not ask the nature of that errand, for I don't suppose you would answer me if I did; but I shall take the liberty of accompanying you from here to the City." "Very well, Mr--." "Stevens," laconically answered the other, slowly wheeling around his horse and trotting along by the other's side. The remainder of the morning was spent in a somewhat desultory conversation, the officer doing most of the talking, as he was determined to retain a measure of friendly intercourse, no matter whether it was pleasing to his companion or not. Towards noon, they halted beside the mountain stream, and each produced a modicum of luncheon, which was partaken of in semi-silence; a few questions from the officer accompanied the meal, with exceedingly brief, although not uncivil, answers from the mountaineer. As they arose to resume their journey, a small party of horsemen appeared just in front of them, and without a word of greeting or questioning they joined the two, and silently followed closely upon the heels of the strangely associated companions. Arriving in due time in Salt Lake City, the gallant captain was escorted by his silent guard to excellent quarters in the hotel on Main Street. As he was about to dismount, he turned to his late companion and courteously asked: "Would you kindly convey, for me, a message to Brigham Young?" Stevens drew himself up in his saddle, and with his eyes sternly set upon his horse's ears, he said coldly: "If you have any messages to send to his excellency, Governor Young, I will deliver them." "Then be so good as to convey my compliments to His Excellency, Governor Young, and inform him that Captain Van Arden is the bearer of important messages for His Excellency which, from their nature, should be delivered at once." Without a word of reply, Stevens wheeled his horse around, and, after a brief parley with his men, who quietly accepted his orders, he rode hastily up the street. He was admitted at once to the office of the Governor, and gave a brief, yet vivid report of his three weeks' sojourn in the mountains, and then stated the nature of his errand and message. "I am under orders from Colonel Burton to keep a strict, but civil watch over this officer, who left Fort Leavenworth, July 28th, with six mule teams, to attend upon you with some demands or requests. We have not yet been able to ascertain the nature of his mission, but feel sure it is of a peaceful nature, as he left his teams and escort at Ham's Fork, and proceeded from thence alone." "What was his object in leaving his teams?" asked Governor Young. "I think he feared his mission might be misunderstood, and he, perhaps be barred from entering the valley at all, if he attempted to bring them any further. He said as much to me today." "What is your opinion of the man?" asked the Governor. "I take him to be a gentleman. He met some of our apostates, who have, as you know, hurried out of Utah to join the army, and they have, one and all, tried to scare the life out of him, with blood and thunder yarns about our people. But he has traveled straight along, and appears to be a firm, yet a sensible and peaceable kind of man." The President-Governor sat a moment in silent meditation. Then, with an upward glance of his piercing blue eyes, he asked: "Did you say that he wished to see me tonight?" "He did not mention any set time, only that his business was important and he wished to have an interview as soon as possible." "Brother Wells, will you send a message to Brother Bernhisel, asking him to be present to accompany us in half an hour to the hotel?" said the President. Then turning to Stevens, he added: "You will hold yourself and a small escort with you in readiness to accompany us upon this errand." In a short time the party arrived at the hotel, and the guard were stationed at different points around the building, while the gubernatorial party entered the parlor, and sent a courteous message to Captain Van Arden. John Stevens lingered behind the rest of the party, but General Wells came to the door and called quickly: "Brother Stevens, the President desires you to come in with us." John quietly accompanied his general, and as they entered the parlor, they found the captain shaking hands cordially with the Governor. Who could resist the magnetic courtesy and geniality of the "Mormon" leader when he chose to exert it! In a very short time captain Van Arden discovered that instead of a bold pirate and trickster, he had encountered a master spirit, and if he would succeed in his appointed mission, he must treat his powerful guest as all great men are treated--with the most elegant diplomacy and subtlest deference. Without a word of anxious curiosity or vulgar assumption of power, Governor Young allowed the captain to choose his own time for the desired interview, and ten o'clock the next day was accordingly appointed as the best hour. The captain accompanied the governor and the rest of the party to the porch of the hotel, and as they moved off into the clear, pleasant autumn darkness, he looked up into the blue vault above him and said to his own soul: "What cowardly fool and lying trickster has persuaded the President of the United States to send out here the flower of the American army to subdue, or perhaps destroy, this innocent, loyal, and simple people? Brigham Young is the peer of any statesman in the United States, or I cannot read human nature." VIII. THE WINTHROPS ENTERTAIN The next morning, the 8th of September, when Captain Van Arden went down to the breakfast table, his whilom companion, the silent Stevens, was already enjoying himself at a table in the corner of the dining room. The captain at once joined him, and found that the silent lips could open, and the reserved manner melt, when the owner so willed it. At ten o'clock the two wended their way in friendly chat to the Social Hall, the place appointed for the proposed meeting. The captain found the room a well-lighted, large hall, with a raised dais or stage, in the east end, surmounted by an arch which evidenced a curtain, perhaps for the purpose of dramatic entertainments. As another surprise, the captain caught sight of a plaster cast of the Bard of Avon in the center of the proscenium arch, smiling down upon any Thespian devotees who might be present. The floor was mostly covered with a bright rag carpet, and the windows were tastefully draped with dark red hangings. President Young came forward, and again the captain found himself under that magnetic charm; but he was himself a man of the world, and he was moreover exceedingly anxious to carry his point with these people, however much he might sympathize with them after learning their true character and position. He was in the employ of the United States army, and had a most important duty to perform. Accordingly, as soon as the preliminary greetings were over, he addressed himself to the "Mormon" leader, and preferred his request. "Governor Young, I come with a letter from my superiors and with orders to purchase stores and forage and lumber with which to make our soldiers, who are on their way here, comfortable during their journey." "May I ask, Captain, what soldiers are on their way here and what brings them out to these western wilds?" The captain was off his guard for the moment at the unexpected questions. He was aware that everyone present knew beforehand the answer required at his hands, and he hesitated at the choice of proper terms with which to convey the unwelcome intelligence which all were already in possession of; however, the questions must be answered. "Through some unhappy misunderstanding, Governor, the President of the United States has been informed that the records of this Territory have been burned, and that the people here are inimical to the ruling government." "The records of the Territory are in the proper receptacle for such documents, and this people, as you can testify, if you will use your eyes and your ears, while you are with us, are as peaceful and as law-abiding citizens of the great United States as any that dwell beneath the shadow of the flag. I see no justification for thus sending down an army upon us." "Permit me to observe, your Excellency, that the army is not sent out here to do harm or to annoy the peaceable and law-abiding citizens of this Territory, but to protect such from all out-laws and murderers, whether Indians or whites." "We have a fully organized and properly acknowledged corps of territorial officers, and are and have always been able to protect the inhabitants of this Territory from insult or injury." The captain proceeded as delicately as he could to convey the information that a new governor had been appointed for the Territory, who was with the main body of the troops, and would enter the Territory and assume his office as soon as circumstances would permit. He was a wise and prudent man, this new governor, by name Cumming, and he would be a friend to the people, and a support to all concerned--so the captain endeavored to assure the assembled council. "I am the governor of this Territory," answered Brigham Young, "and as such, shall take the proper measures to insure the life and liberty of the patient, peaceful inhabitants of these valleys. You may tell your commander that we, as a people, have been robbed and murdered, our wives outraged, and our men massacred, being driven from state to state, until we came out to this desert wild, and here, by the blessings of God, we have made the desert to blossom like the rose and the wilderness to gush forth. We have asked no help from the United States save that given to any other distant territory. After we came here, we planted the flag of our country upon our Ensign Peak within twenty-four hours, thus taking formal possession of this country in the name of the United States; and from that hour we have held out our welcoming arms to the honest and peaceable of all nations and tongues. We love our country and would take up arms in her defense, as our own 'Mormon' Battalion has so well shown, but we shall never submit to being murdered and pillaged by a lot of cut-throats and out-laws, for we will die, ourselves, before we submit to such indignities again." A low murmur of approval went round the assembled council, and it was some moments before the officer could be heard, explaining that the United States had no intention whatever of committing any depredations or offering the least violence to any person or set of persons. "We do not want to fight the United States," said the Governor, "but if they drive us to it, we shall do the best we can; and I tell you as the Lord lives we shall come off conquerors. The United States are sending their army here simply to hold us until some mob can come and butcher us as has been done before. We are supporters of the government and love the constitution and respect the laws of the United States; but it is by the corrupt administration of those laws that we are made to suffer. Most of the government officers who have been sent here have taken no interest in us, but on the contrary have tried to destroy us. What do you think of the patience of a people who have submitted to seeing a pimp set up as our honorable judge, to seeing him bring his strumpet with him and have her sit close beside him on the judicial bench, while he delivered his unrighteous rulings? Others like him complain that there is no civilization in Utah because, forsooth, there are no gambling hells or houses of prostitution. The officers sent here are often the vilest and most wicked of men." "Most of the men sent to the Territory," answered the diplomatic captain, "have received their office as a political reward, or as a stepping stone to some higher office; but too often, they have no interest in common with the people. The greatest hold that the government now has upon you is in the accusation that you have burned the United States records." "I deny that any of the books of the United States have been burned. You are at liberty to examine the books as proof of this statement," said the Governor. "I have broken no law, and in the present state of affairs, I will not suffer myself to be taken by any United States officer to be killed, as they killed our own beloved Prophet Joseph Smith." "I do not think it is the intention of the government to arrest you," said the captain, "but to install a new governor in the Territory." "I believe that you tell the truth," returned the President, "that you believe this--but you do not know their intentions as well as I do. If they dare to force the issue, I will not hold the Indians by the wrist as I do now, for white men to shoot at; they shall go ahead and do as they please. If the issue comes, you may tell the government to stop all emigration across the continent, for the Indians will kill all who attempt it. And if any army succeeds in penetrating this valley, tell the government to see that it has provisions and forage in store, for they will find here only a charred and barren waste. We have plenty here of what you want, but we will sell you nothing. Further than this, your army shall not enter this valley until I say so." The captain was overwhelmed with surprise; he expected to find a few fanatical fools, and found himself confronted with an assembly of shrewd, determined men. Their talk was the talk of an equal power measuring arms with the great body of the American people. He tried to show the President that it would be useless to thwart the government in its plans to station troops in Great Salt Lake Valley. If such was the determination of the central government, a handful of mountaineers, albeit shrewd, hardy, and fired with religious zeal, which was the bulwark of all lofty courage, would nevertheless sooner or later be compelled to submit. "We have no fight with the United States," said Brigham Young, "but when these troops, which you say must eventually quarter in this Valley, arrive, they will find Utah a desert; every house will be burned to the ground, every tree cut down, and every field made into a barren waste. We have three years' provisions on hand, which we will cache, and then take to the mountains; and we shall receive from them the protection which we desire and which we have always deserved." The interview was thus terminated. The captain had come to impress this set of fanatics with the might and majesty of the United States government; he was, instead, impressed with the strange, unnatural earnestness of this band of gallant men, whom he could but see were honest, pure and intelligent. At the close of the council Captain Van Arden was invited by the governor to share the hospitality of his home for the remainder of the day. As they left the hall, the Captain found his old traveling companion standing upon the steps, and the President invited John Stevens home to dine with them, and to spend the afternoon. As the party walked up the short hill towards the President's house they met a small group of young people, and John's eye, from under the broad hat, recognized pretty Ellen Tyler and the elegant form and handsome face of Diantha Winthrop. Some young men were with them, and momentary greetings were passed between John and his friends. After the meeting was over, Ellie turned to Diantha and asked her eagerly: "Did you ever see such a handsome man; oh, isn't he just superb?" And she gave herself a tiny hug in evidence of the sincere admiration she felt for the brilliant stranger they had just passed. "He had a very fine pair of side whiskers, if that is what you mean. And his coat was very blue and his buttons were very bright also," answered Diantha, laughingly. "You can always pick out handsome men, Ellie, but we passed so quickly that I did not get a good look at his face." "Who on earth were you looking at, then?" asked Ellen, "I can't see how it is, Dian, that you are so slow to see people. I see everyone at a glance." "I was looking at our President and thinking what a glorious leader we have." "I guess you also saw John Stevens," said Tom Allen, who was walking beside Ellen. "Oh, yes, I saw John. Who could help seeing him? He is too big to escape anyone's eyes," answered Dian, indifferently. "Here comes my brother Appleton." The days following were filled with appointments for Captain Van Arden to meet and share the hospitality of the leading men of the Valley. The gravity of the situation seemed swallowed up for the time being by a burst of genuine hospitality. The third day the captain promised to spend with Bishop Winthrop, who proposed a ride to the Warm Springs in the afternoon, returning to the house for an early dinner when the Captain was to meet the ladies of the Bishop's household. The expected day came all too soon for the women folks, who had much work to do to receive their guests in proper manner. The riding party was to be home for dinner at four o'clock; and at that hour, Aunt Clara Tyler, who had been invited, and the two girls, Diantha and Ellen, stood in the front room, watching for the party. "Oh, isn't it perfectly lovely to think of seeing and talking to that splendid captain, Dian; I am just trembling with excitement," and Ellen Tyler fluttered restlessly about, going from window to window, in utter inability to control her impatience. Aunt Clara stood looking down the street, and at the words of the impulsive girl, she turned on her those gentle yet steady black eyes, and chided: "My child, there is nothing remarkable about this captain. He is good looking, to be sure, but that is a very small matter. He wears a uniform, but that, too, is of little account. He comes to this people in an official capacity, and as such, our brethren have thought proper to show him all courtesy. But let me tell you, neither your father nor President Young himself would permit this man, nor any other stranger, to enter within the inner portals of his family life. You are a silly girl to waste a thought upon him." Diantha sat rocking herself coolly in the big rush-bottomed rocker, and with whimsical contrariness, she took up Ellen's argument. "I don't see, Aunt Clara, why one man isn't as good as another, if he behaves as well. I don't know anything about this captain, but suppose he or any other non-Mormon who is a good, honorable man, with not a shadow of sin or vice in him, should happen to take a notion to me, I can't see where the harm would be in taking a notion to him. Surely you don't mean to imply that all the good men, and all the desirable men are 'Mormons.' I think that is a very narrow view. What are your reasons?" "There are two reasons, my dears. One is the solemn fact that a marriage ceremony solemnized by any other than by one divinely appointed and having authority from God to do so, ceases at death; a separation from a loved one after death, to continue throughout all the ages of eternity would be far more agonizing and intolerable than the mere earthly separation which is for a few flying years." "Well," answered Ellen, flippantly, "that's not much of a reason. If you are sure of being happy here, why not let hereafter take care of itself? 'Sufficient unto the day is the evil thereof.'" "Ah, my child, you speak with the bitterness of the world-old scepticism and unbelief on your lips. That vain philosophy has wrecked more hearts than any other phrase ever uttered. There is also another reason; a very present and most cogent reason; one that effects our every day lives. It is this: Married people should be mated on the three planes upon which human beings meet and mingle--the physical, the mental and the spiritual. If they be mismated on either the mental or physical planes, a harmonious adjustment may be possible through the diligent exercise of the spiritual graces. But if the mismating is on the spiritual plane, such a couple will surely find their happiness shipwrecked, sooner or later. Try as you may, twist as you will, you nor none other may ever escape the bondage and sorrow that comes to those who are separated by a spiritual gulf. I have never seen happiness as the result of such unequal yoking, and I never shall. When, as sometimes happens there comes a measure of peace to such mismated couples, it is simply and only because the one has sunk, or has risen to the spiritual plane occupied by the other. Mark what I say, Ellen, my girl." "Well, I shall marry for love, Auntie; and I shall never take a sorrow on my heart which I cannot kick off from my heels." Aunt Clara did not turn around to face the speaker; she merely said: "I don't think God makes mistakes; and He has said, through his former and latter-day prophets, that it is not right for the believer to mate with the unbeliever." "Oh, here they are, Auntie; here they are!" cried Ellen. Ellen turned and ran impulsively out on the front porch; Aunt Clara and Diantha followed her in a more leisurely manner, while Sister Rachel Winthrop, the hostess of the occasion, joined them as soon as the word reached her, and thus the four women stood waiting to receive their guests under the shaded porch. President Young led the way up the steps with Captain Van Arden close by him. The President introduced the captain to the ladies, since Bishop Winthrop was still busy at the gate with others of the party. The captain looked with genuine yet well-guarded interest into the faces of the two young "Mormon" girls, almost the first he had met. His interest grew into admiration, as he noted the lovely brown eyes, and the curling tresses of glossy brown hair floating around the head of sweet, fascinating Ellen Tyler. Her lips were curved and rosy with health and beauty, and her low brow and delicately-traced eyebrows were like those of a Grecian goddess. Her sparkling charm was not alone in the regular and beautiful features, nor in the well-molded yet dainty form; but in and through every glance, every word, there sparkled an indefinable attraction which no one could resist. Women loved her, men adored her. And this stranger instantly felt the force of her loveliness. He was a man of the world, too prudent to manifest much interest in women of this peculiar and just now excited people, but he shot a glance of daring admiration into the brown depths of Ellen's eyes, which she, as daringly accepted. Diantha was a little behind the others, and as she came forward for an introduction, the captain mentally exclaimed: "By Jove! where do they get such beauty from?" For the elegant dignity of the girl's carriage was fully warranted by the superb outlines of her face and form. Her head was crowned with its soft weight of yellow hair, braid over braid of its golden glory breaking into tiny waves on her brow; the neck curved gradually into the loveliest shoulders and bust he had ever beheld; and these lines melted into so round and pliant a waist that he felt sure she could well pose in marble for a perfect Hebe. Her face was not so beautiful as that of the brown-eyed maiden, but it was so engaging in its details of coral lips, parting over teeth like white shells, richest pink cheeks and a full, strong, pink chin, that no one could withhold the meed of admiration which this magnificent girl demanded. She had such a cool, superior way of looking at people, with steady eyes and even eyelids, that even this worldly wise captain wondered if the girl were a perfect woman of the world, supremely conscious of her own charms, or was she simply utterly ignorant and therefore unconscious of the impression she made upon every one who saw her. Both girls were dressed in white; but Ellen's dress fluttered and broke into endless intricacies of bows, ends, ribbons, flounces and rosettes, while Dian's hung in long, simple, classic folds from the short, baby waist to the toe of the tiny boots. Clearly, thought the captain, as his artistic eye noted these details, some inherent art has taught these two girls the secret of their own beauty and how best to emphasize it. All these thoughts flashed through the captain's mind in an instant; and yet, if he was shrewd enough to cease his earnest attention to the girls before it became noticeable, his mind was busy all that afternoon, in spite of the effort to control his words, with surmises and a most natural desire to see more and hear something about these beautiful girls. As the party came into the house, Diantha found herself close to tall, quiet John Stevens. She looked at him in surprise; she did not remember to have seen John look so handsome. He had on a new suit, and he looked so clean and wholesome, so true and so brave that she instinctively accorded him a rather more gracious smile than she altogether intended. She did not notice this latter fact, however, until she saw how coolly he accepted her unusual demonstration of welcome. Then, to be sure she felt humiliated to think that she had been even a little glad to see him. "Did you ever see Ellen Tyler look so sweet in her life?" asked John. "Ellen is a fine girl." Now, Dian was and always had been a very generous girl, but this unexpected and utterly uncalled for remark on the part of John Stevens was not precisely to her liking. But as he looked so unconscious of her pleasure or displeasure, she wisely refrained from offering any sharp admonition or spicy council, as was so natural to practical Dian. "I am of the opinion that your gay captain has the same way of thinking," she answered, and as she spoke, John looked in the captain's direction, and he, too, could see the vain attempts of the officer to keep his eyes away from Ellen's fascinating features. At once John sauntered up to Ellen and never in her life had Ellen known this reticent man to show so much animation and gay interest in her as he did that afternoon. "Why, John," asked Ellen herself, banteringly, "what has come over you? I have tried my best to go with you for two years past and you have insisted on being only friendly and brotherly and all that; and just now, unless I am mistaken, you are trying pretty hard to flirt with me. What's it all about, anyway?" John answered her in his grave, quizzical way that his meaning was even more earnest than apparent, and then begged her to go out in the garden while the others were at supper. "I can't possibly, I must help wait on the table, you know. I am to have special charge of the head of the table, so won't I have a fine chance to catch the captain's eye?" Just then Diantha was invited to sing, and she sat down to the little melodeon with modest assurance. After she had sung twice, Harvey joined her with his concertina, and they both sang and played with charming compliance to the repeated calls of "more, more." Finding that it was impossible to take Ellen away, John followed the party into the dining room, and was delighted to find himself seated next to Captain Van Arden. He felt all the current of mutual admiration and silent understanding that passed between the lively girl and the blue-coated stranger, and he ground his teeth in silent rage that he was unable wholly to intercept the glances and occasional words that passed between them. After dinner Bishop Winthrop led the way to the gardens, and the talk turned upon the determination of the President and his people to leave this whole city in ruins behind them after their flight to the mountains, provided the army should obtain entrance to the valley. The captain was walking with Aunt Clara, whose gentle face and charming manner had captured his heart completely. He felt that she was a good and noble woman, and he wondered how all this sanguinary talk would affect so womanly a creature. He looked down into the kindly black eyes and remarked: "I hope, madam, that with such gentle counsels as yours, these strong men will not carry out such a dismal threat as the President has just voiced. I could not imagine tender women and helpless children driven from these peaceful homes and inviting surroundings." "Be assured that if our brothers and fathers feel that it is best for us to give up our homes and once more be wanderers upon the earth, we women will accompany them as cheerfully as if we were taking the safest pleasure journey. I know of no cowards among our women." "What, madam, would you consent to see this beautiful home destroyed and this fruitful orchard ruined?" "Yes, I would not only consent to it, but with my own hands set fire to my house, and cut down every tree in the orchard and uproot every plant." The captain stood in silent amazement. What was the moving force that bound this singular people to such united action! Surely there was a sociological puzzle here for some philosopher to fathom. The party soon dispersed, and other days of like pleasure made the hours fly until the Captain had been in the valley nearly a week. IX. JOHN OPENS HIS MOUTH On the following Sabbath Captain Van Arden attended divine service, and he was not as surprised as he would have been a week ago, to hear and see the calm, mighty courage which animated every face and spoke in every voice. Here was a handful of wronged and hunted religionists, whose only crime was in desiring to serve God in a way peculiar to themselves. He had walked the streets at darkest midnight, and not once had he seen or heard one word of drunkenness, ribaldry or obscenity. He had failed to find any traces of licentiousness, such as the ugly rumors he had heard before coming here, had led him to expect. Instead, he felt himself surrounded by an implacable circle of watchful care, which prevented him from entering into any relations with women, even the harmless one of mild flirtation with the pretty brown-haired girl he had met at Bishop Winthrop's home. Certainly he had received some enlarged ideas on the subject of religious persecution. He listened attentively to Apostle John Taylor, who, at the close of his remarks, repeated the statement he had heard before, that the army should not be allowed to enter the Valley; and then, in ringing tones, the preacher asked all who would apply the torch to their dwellings, cut down their trees and lay waste their farms, to raise their hands. The captain rose in his seat to see the effect of this powerful appeal. Not one hand in that vast assembly of four thousand people, was left to rest in cowardly silence in its owner's lap; but like a unit, the clouds of hands arose. Some horny and worn with toil and poverty; others, soft and white with youth and womanhood; and even little children in their eager, unconscious zeal, elevated their hands high in sympathy with their elders. The captain felt awed and overcome. Up in his throat rose a lump of sympathy and admiration for this heroic people. He expected to find a seditious and priest-ridden community, mouth-valiant and few in number, whom the mere appearance of troops would tame into submission. He found instead, a handful of enthusiasts rising against the might of a great nation. When President Young arose to speak the Captain felt a genuine response in his own breast to the vigorous and manly sentiments uttered by the "Mormon" leader: "When the time comes to lay waste our dwellings and our improvements, if any man undertakes to shield his, he will be treated as a traitor. Now, the faint-hearted can go in peace, but should that time come, they must not interfere. Before we will again suffer as we have in times gone by, there shall not one building, nor one foot of lumber, nor a fence, nor a tree, nor a particle of grass or hay that will burn, be left in the reach of our enemies. I am sworn if driven to the last extremities, utterly to lay waste this land in the name of Israel's God, and our enemies shall find it as barren as when we came here." At the close of the services the Captain sought President Young, surrounded by his friends and associate pioneers; the officer grasped and held the hand of the maligned leader, and with a voice shaken with emotion, declared his sympathy and fellowship with this band of earnest enthusiasts. "President Young, my whole heart goes out to you in this cause. I am sure no one in the central government understands the real condition of affairs here. I shall hasten to President Buchanan and when he understands the true situation, be assured there will be a cessation of this war-like movement." "Perhaps," said the President, "he will not accept your version of the affair." "He must listen; he shall be convinced. By the eternal heavens, if our government pushes this matter to the extent of making war upon you, I will withdraw from the army, for I will not have a hand in the shedding of the blood of American citizens." "We shall trust in God, Captain. He will open our way before us. Congress has promptly sent investigating committees to Kansas and other places as occasion has required; but upon the merest rumor, it has sent two thousand armed soldiers to destroy the people of Utah, without investigating the matter at all." "The government may yet send an investigating committee to Utah, and consider it good policy to do so, before they get through." "I believe that God has sent you here, Captain Van Arden, and that good will grow out of it. I was glad when I heard you had come." "I am anxious to get back to Washington as soon as I can. I have heard officially that General Harney has been removed to Kansas. I shall stop the trains at Ham's Fork on my own responsibility." "If we can keep peace for this winter, I think that something will transpire that will stop the shedding of blood. God bless you, captain, in all your labors and efforts to bring about so desirable a condition." Notwithstanding the gallant captain's generosity and nobility, John Stevens, who had heard every word uttered between him and his own beloved leader, was greatly pleased and relieved to receive orders to accompany the Captain early the next morning on his homeward destination. John felt no shadow of fear or doubt about the coming issue between the picked army of the United States and the struggling guerillas of his own Territory; but it filled his soul with a vague dread and alarm to look forward to a possible contact between the youth of his people and the alluring sins and vices of the world at large. He was surprised, therefore, as the two men rode along in the cool, September morning, up through the rough canyon gorges, to have the captain turn to him with a question upon the very subject which was occupying his own thoughts. "Stevens, was I wrong in supposing that although your people greeted me with such noble welcomes, yet there was a barrier raised between any especial friendliness between me and any of your women?" "Did you make any effort to be especially familiar with our women?" asked John, cautiously. "Ah, Stevens, you are a genuine Yankee. You answer my question by asking another; and I may not care to commit myself. You have some very fascinating and really intelligent women among your people. I saw some lovely faces in your bowery yesterday." "Well, yes, our girls are tolerably good-looking." "Oh, Stevens, no wonder your girls long for a breath of worldly freedom, if all your young men are as cautious and unenthusiastic about them as you seem to be," laughed the captain. "Do our girls long for worldly pleasures?" "Another question; I see, my taciturn friend, that the only way to open your oyster of a mouth is to turn confidential myself and open my own heart to you. I confess to some curiosity as to the inner condition of your social affairs. Now, I am quite willing to further confess that I was never more impressed with the grace and magnificence of womanhood than I was when I saw it embodied in those two young girls I met at your Bishop Winthrop's. Such unconscious charm and beauty, I had never seen before. And the brown-haired one was evidently not unkindly disposed to me; however, of course I had not time, even if I had been given the opportunity to go deeper than a profound admiration for the lovely and winsome sprite. She was not forward, although perfectly free and familiar, if I may so express it." "Did Ellen, for that is her name, express to you any such feelings as you infer our girls possess?" "Well, yes; she casually mentioned her desire to see and know something of the great, beautiful, unknown world stretching out behind these rugged mountains." "And you?" "I was a guest and a stranger, and, I hope, also a gentleman. I could not but admire and be impressed by her innocence, but I also respected and guarded it." "I believe you are a good man, Captain Van Arden; but you are not of our faith. And if you read the old Scriptures, you will find that God sets a curse on those of His chosen people who marry with unbelievers. God surely knows why this should be so." "I can't see for the life of me, why one good man is not as good as another; if you believe in the Bible, you must acknowledge that we are all one family, and all children of one Father. Why should you presume to be better than I?" "It is not an assumption, or an impudence. There is an eternal law which underlies this principle. Perhaps I cannot make it plain to you, but it exists, else God would not have announced it. God is a Master gardener. He does not mix His blooms and fruits, but sets each to multiply with each; nor does He ever mix the birds and animals; else sterility would result. But to His children He has given their agency as their dearest possession; and they use that agency like the reckless spend-thrifts and bunglers that they are. Only man may mix his seed and still retain a measure of fertility. We are eternal. Our spirits sang together when this earth was created, and to each is allotted a time and a destiny; but always our free agency comes in to disturb and confuse that destiny. Yet, only by using that free agency, can we work out our exaltation in the world to come. If we would be prudent, we would let the great Gardener train and trim our lives to His own matchless design. It is the ancient Hebrews, who have preserved to the world the best that we know of home, brotherhood, love, and life eternal; and in their national individuality and history we have the most perfect example of the fruits of careful breeding. Where they have observed the traditions of the fathers, they are strong, domestic, clean, faithful, loving and true. This fact, with all the Israelite's faults, is the lamp which has lighted Christianity for the rest of mankind to see by. If the Jews had mixed with all creation, where would their autonomy be today? Why shall the true Christian hesitate to abide by an eternal truth because of ridicule? The religious emotions are the deepest founts of the human soul. Make them muddy, confuse their source, and you have lost their purity and their worth. All men may believe in Christ, but all do not follow Him; for He came to fulfil, not to abrogate the laws of Moses. Love is too often the result of propinquity, or passion. More: I am convinced that God has mated His children in spirit before they ever dwelt upon this earth. There is a divine belongingness in marriage; and if we will follow the guidance of that unerring spirit, we will not mix our lives nor confuse our destiny; there will be no bungling confusion or muddled strains in races or religions. I do not think all people will be converted to the Gospel in this life; nor that they could be. Nor that all men and women are rightly mated. But all will have a chance behind the veil, for we hold the doctrine of salvation for the dead to be as true as Peter and Paul held it. [A] [Footnote A: Read I Peter, 3rd chap. verses 18 to 20; also I Peter, chap. 4, verse 6, and I Corinthians, chap. 15, verse 29.] "Our religion, like our politics, is much a matter of temperament. But the day will come in the great hereafter, when gradually all men will learn and accept the perfect Gospel of peace and right. Meanwhile, let not those who have been so greatly blessed as to see the Truth, confuse themselves and weaken their powers for good by joining themselves for life with those who know not and love not the Truth. As is the husband, so is the wife. As is the wife, alas, so becomes the husband, sooner or later." "Stevens," said the captain, "you can expound and exhort like the rest of your elders, even if you do not waste time in general conversation," then with a twinkle in his eye, the captain added, "You recall to my mind a scathing assertion I heard uttered by an apostate in your Valley. He said that you 'Mormons' believed that no woman could be exalted in the Kingdom of Heaven without a man. Is that so?" and the soldier looked shrewdly at his companion. "Yes, captain; that is correct." Astonished by this frank admission, the captain rode on in silence for some moments. Then, as if to add point to his rejoinder, John Stevens drew in his horse, and turned in his saddle to look his companion full in the eye: "Yes, sir, that is our belief. But we also hold that no man can be exalted in the Kingdom of Heaven without a woman. Don't you recollect that Paul says the woman is not without the man, nor the man without the woman in Christ Jesus?" And long before John had finished, the captain was laughing so heartily that he lost his reins. "Well, Stevens, I give up. You are a better scriptorian than I am; even if you may be inclined to appropriate quotations a bit for your own advantage. That's no more than we all do." John shrewdly put another question. "Would you be willing to see your sister marry a Mormon elder?" The captain looked amused, then amazed. "Do you mean to imply that 'Mormons' are orthodox Christians?" "I imply nothing. I only wondered if you would be willing to have your sister marry any virtuous man, no matter what his other condition might be, spiritual or physical." "Well, Stevens, I fear I could not convince you, and you only further puzzle me. One thing, though, I do maintain, and that is, that every American citizen, woman as well as man, should have the right to choose his own path and companion in life. It is our birthright." "It is, when we are old enough to know our own mind; but you would not throw your half-grown son and daughter in the midst of temptation and leave them there unprotected, to carry out that argument." "Perhaps not, perhaps not. You have given me new food for thought, and I already have much new and valuable material for reflection and study. Let us hasten now or we may not reach our evening camp before dark." As he lay in camp that night, the conversation repeated itself over and over in the troubled mind of John Stevens. Oh, what was the right? How he trembled at the thought of strange and scornful men being brought into this peaceful valley, and left to corrupt and estrange our thoughtless youths and beautiful girls. He knew something of the moral conditions of men in the world and he also knew much of men in general. He felt that nothing but the keenest religious conscience could protect men from immorality of life. He raised his hand in silent agony to heaven, and swore that his whole strength and life should be devoted to protecting and shielding the youth from this terrible fate--that of too many youths in the outside world. And yet, as he himself had said, there was the divine right of self-choice, or man's agency. He groaned as the consequences of thrusting upon innocent and helpless women, as would be done, opportunities to seek their companions among camp-followers, miners, and other transients of that day. Human agency was an agency fraught with dire consequences. Would we have to meet its terrible responsibility, he asked himself? What did the future hold in store for this hunted and persecuted people? God alone knew! It was so difficult for a man of John's temperament to say God's will be done, when it involved the life, or worse, perhaps, the virtue of men and women. For he feared for the virtue of the youths among his people quite as much as he dreaded the temptations to be offered to the maidens. To John Stevens virtue, of both man and woman, was far dearer than life. He felt as if he must arise, and with mighty power, seize and flee with his loved ones to the safe fastnesses of the mountains. X. IN ECHO CANYON It was a lovely day in the last of September, a few days after the occurrences related in our last chapter. The air was cool, crisp, and full of the odor of pine and sagebrush. In a mountain retreat, around a gleaming fire, sat a group of men with serious, eager faces, and their talk was carried on in guarded tones. The country was wild and barren, except that here and there along the course of a stream the willows and brush gave a little protection to man and beast. On a low hill-side to the right of the camp-fire, were tethered horses, picking a scant supper from the fall-dried plain. Not very far away yawned a huge black opening in the side of the mountain, which gave the name of Cache Cave to the spot. The leader of the party, General Daniel H. Wells, sat in the center of the council, his fine large head and prominent features giving him a massive appearance well calculated to inspire respect and confidence. He was listening to some recital of a recent expedition from the lips of a tall, red-bearded, slow-spoken man. "What did General Harney say when Captain Van Arden had explained to him the condition in our Territory?" asked the General. "The General replied with an oath, 'I am ordered to Salt Lake City, and I will winter there or in hell.'" The men around the camp-fire uttered various exclamations of determination that the violent general should be well supplied with opportunities to join his friends in the latter warm retreat. On the right of General Wells sat an immense, broad-shouldered fellow, bearded and with eyes like an eagle. He said little, and kept his face in his hands while listening to the report of his fellow-soldier, Stevens. "Major Smith," remarked General Wells, turning to this silent, keen-eyed giant-like officer, "you will at once proceed to the enemy's camp, and deliver these documents which have been entrusted to my care by Governor Young. Wait for a reply, see all you can, hear all you can, and make yourself, if possible, more familiar with the country surrounding us than you are at the present. There is much for you to do in the near future, if we would prevent this army from entering the Valley this winter. Do you wish any one to accompany you?" "No, sir, I am foot-loose, and when alone, can ride as fast as I please." Accordingly, that night, while the others were fitfully sleeping, Major Lot Smith proceeded silently out of the camp to go on his mission to the United States army, now pressing forward to Fort Winfield. Not a detail of the lonely road, not a bush nor rock; not the slightest undulation in the silent hills escaped the keen eyes of this traveler. Arrived at the army's headquarters, Major Lot Smith was conducted to the United States General's tent, where he was received with great dignity. His papers delivered, he waited in stern silence, the reply of a tall, heavy-set, dark-complexioned man, whose prolonged silence gave him an opportunity to observe underneath the apparent coldness, a shade of anxiety and care on the officer's face, which the eagle eyes under the heavy red brows read as plainly as he did the rock-strewn roadway along which he had traveled. "Major-General Harney has been ordered back to Kansas," remarked Col. Alexander, after reading the despatches, "and Colonel Johnston, who succeeds him, will be here in a few days. Meanwhile, I will myself undertake to reply to these remarkable documents, and shall send the answer by you, if you can wait for a few hours." "I am here under orders to await the answers to these papers, sir," answered Smith. "Very well, my men will attend to your needs, and while you are eating dinner, your horse shall receive attention." Lot Smith made no reply, but bowed himself out of the presence of the officer. Instead of accepting any hospitality for himself, he eagerly, yet quietly, spent the few hours of his stay, in mastering every detail of the camp, and fixing upon his mind every word he chanced to overhear from the soldiers. He soon ascertained that the present commanding officer was Colonel Alexander, and that the colonel was in some anxiety as to what move to make next. Smith discovered this from the remarks of a young, dark-mustached officer, who sat chatting with his companion outside of a tent door, utterly oblivious that "Mormon" ears were taking note of his extravagances. "I have told the Colonel repeatedly," announced this young braggart, "that the only honorable and manly course to pursue, is to follow the plan laid out by Harney. Harney is a trump, by--, and I wish we had him here again instead of this wavering, chicken-hearted present administration. All we have to do is to secure most of our troops and supplies in Fort Winfield; then a few hundred of us with our knap-sacks on our back could make the valley in a few days, surprise the fanatics and poltroons down there, take possession of old Brigham's harem for our own comfort and pleasure, quarter our men in their church, and the thing is done." "Old Brigham himself might have something to say about that," remarked one of the loungers at the tent door. "Van Arden says he is a fighter of no mean ability." "Bah! Van Arden is easily frightened. The very first thing to be done is, of course, to string up such rabble as Young, Kimball and Wells, with others of their ilk, to the nearest tree. I have no patience with men who play into the hands of heathens and tricksters. What were we sent out here for, anyway?" The young man looked around the circle with a sneer upon his handsome mouth, and as he met the eyes of one or another, they gave him varying replies either by word or by glance. "I don't think any one knows just exactly what we were sent out here for," at last answered the tall, gray-eyed man who had spoken before. "I don't know that Harney, Alexander or even Buchanan himself knows exactly what we were sent here for. Presumably to install Cumming in the office to which the President has appointed him." "And do you think that it will take the flower of the American army, and millions of dollars to do so simple a thing as that? Come, now, Saxey, you are not so innocent as that. We have a whole Territory to subdue and the seditious priests of this most villainous community are to be tried and hanged, or hanged anyway. That's what I came out here for." "Well, I am prepared to follow my orders, no matter what they may be; but I have no desire to take part in street fights, or brawls such as was witnessed in Illinois ten years ago, when the leaders of this people were killed by the border ruffians of that State. I know something of this people from my brief association with a part of the "Mormon" Battalion, which answered our government's call for troops to march into Lower California. I never saw a braver or more devoted body of men. And I will not be a party to another outrage upon an innocent people." So spake Col. Saxey, gentleman, soldier and man. "You and I do not indulge in street fights or brawls," replied the braggart, "but we are determined to see order and decency maintained in this government, no matter if it be at the cost of a few lives of such lecherous scoundrels as old Brigham and his priests. Why, their doings are a blotch on the escutcheon of our proud country. It is an introduction into our midst of the rotten lives and practices of the Turks and Orientals. The manhood of this nation will not endure it." "Let us see, Sherwood," interposed the grey-eyed man, withdrawing his cigar to give emphasis to his words, "how many of Brigham's daughters or concubines have you decided shall form part of your establishment this winter?" "Oh, plague on your Quixotism; you make no distinction between the amours of a gentleman and the vile practices of the heathens and 'Mormons.'" The silent listener at the other side of the tent found it impossible to keep his teeth from grinding together at this moment, but he was suddenly approached by a subaltern who requested him to wait at once upon the commanding officer for his messages to Utah. Obtaining the despatches, Major Smith started upon the return journey. It was high noon in the camp of the mountaineers, when dusty, travel-stained Lot Smith rode into the small circle. He was ushered into the tent occupied by General Wells and staff and there delivered his messages. For the first time since leaving his own camp, the Major sat down and proceeded to satisfy a soldier's appetite, and although weary and worn for sleep, he was glad to satisfy his cravings for food before resting or sleeping. The general saw the worn condition of his faithful officer, and ordered him to his own tent until the next morning. Meanwhile a courier was sent to the valley with the despatches from the army, and a full report from General Wells and his scouts. All that night General Wells and his staff talked, planned, and counseled. It was but little after seven o'clock when the council assembled the next morning to hear the verbal report of Major Smith and to decide upon future action. "I overheard much of their vaunting, blasphemous determination to enter the Valley, kill or imprison our leaders, and to capture and ruin our wives and daughters. There are a few cautious, sensible men among them, such as Col. Saxey, whom you all know by reputation at least, but the majority, especially the officers, who are mostly young men of hot passions and romantic temperament, are determined to force Colonel Alexander to proceed at once to the Valley with a light detachment, to be followed by the masses of the troops, as fast as is convenient." "Colonel Alexander informs me in his letter," said General Wells, "that he will submit our letters and despatches to General Johnston immediately upon that officer's arrival in camp; and, that meanwhile the troops are there by order of the President of the United States, and their future movements will depend upon the orders issued by competent military authority." "What shall we do under these circumstances?" asked one of the officers. "This is the plan adopted in our council before leaving Salt Lake City, and there sanctioned by President Young. We were to ascertain the location of the troops as soon as possible, which has now been done by Major Smith. Then we were to proceed at once to annoy them in every way possible. We are to use every exertion to stampede their animals, and are to set fire to their supply trains whenever practicable. Burn the whole country before them, and on their flanks. Keep them from sleeping by night surprises, blockade the roads by felling trees or destroying the river fords wherever we can. Watch for opportunities to set fire to the grass on their windward, so as to set fire to their trains. Leave no grass behind them that can be burned. We are to keep our men concealed as much as possible, and of course we are to guard ourselves against surprises continually." "What if we meet a detachment and are compelled to fight," asked one of the men. "I anticipate no such catastrophe," answered General Wells. "Brother Brigham has said that the Lord will fight our battles for us, and if we follow his counsel to the letter, we shall also be able to comply with his strictest injunctions, which are, to spare life always when possible, and not to shed a drop of blood when it can be avoided. 'Say your prayers and keep your powder dry,' was his parting admonition." The General sat some time as if in silent meditation, and the officers present remained silent, unwilling to disturb his reflections. At length the chief raised his head, and looking straight into the eyes of Major Smith, he asked: "Major, do you think that you can take our small force, about forty men we have here now, and passing in the rear of the enemy, turn back and burn the supply trains on the road?" The Major returned the intent gaze of the General, and while a dusky gleam shot through the red-brown depths of his own eyes, he only replied in words: "Yes, sir; I think I can." "Very well, sir, you can consider yourself under orders to carry out the plan I have just now indicated. The council is adjourned." That these men could, at the close of their portentious council, kneel down and ask God to bless them and assist them in their undertaking, may seem strange, but they were banded together to protect the lives of their fellow-men shut up in the narrow valleys of the lower country, and they felt that if God did not interpose His power, the soldiers, accompanied as they were by a horde of blasphemous, reckless, licentious camp-followers and brawlers, would not only kill and plunder, but they would also decoy and destroy their fair wives and daughters. They were facing no imaginary terrors, for the pangs of Illinois and Missouri were not yet blotted from the memory of even their babes. No blood would be shed, except in self-defense, but every man there was prepared to pour his life-current out like water upon the ground, if necessary, to protect their beloved homes and families and their honored leaders. God was their father and to Him they appealed. "Say your prayers and keep your powder dry," had been the counsel of President Young, and they were united as one man to carry out his instructions. One of the first men spoken to by Lot Smith was quiet John Stevens, a man after Smith's own heart. No need of much talk between these two, as they divined each other's wishes and purposes without need for words and explanations. There was some delay, consequent upon breaking up camp, so that it was early twilight when the small detachment rode out upon the open prairie. The Major called John Stevens to his side, and to him in a few words related as they rode along some of the conversation overheard in the camp of the enemy. As John listened to the wicked threats of the dissolute officers concerning the fair daughters of his people, he was seized with a sudden, passionate anger, and for a few moments he could think of nothing but to heap curses upon their wicked heads, and he longed with murderous longing, to have one of them just now under his own clenched hands that he might strangle the pride and the devil out of him. His curses were not uttered aloud, however, and when he recovered himself, he heard his commanding officer ask: "What's the matter, Stevens, are you annoyed?" "Perhaps! I was not old enough to do any good in Illinois; but now--well, I am glad, major, that you permitted me to accompany you on this trip." "Stevens, we are of the same stripe; but we must both remember our orders, and no matter what the provocation may be, we must shed no blood, unless compelled to do so. We both understand this, and yet, it is as hard for me as it is for you, my friend." The next morning, just before sunrise, Major Smith called John's attention to a speck on the eastern horizon. "Let us go forward carefully, Stevens; we must be sure as to numbers and conditions of this oncoming train." "There are only half a dozen teams as I make them out." An hour's ride verified Stevens' keen power of sight. Riding swiftly up to the flurried teamsters, Lot Smith pre-emptorily ordered them to turn back; and turn back they did. But our mountain soldiers had other work to do, and so they rode forward for an hour. "Major, I have a feeling that it would be well to take a look again at those teams we ordered to follow us. I can't see anything of their dust," said John, as they rode along. The major turned on his horse and scanned the horizon behind them with shaded eyes and thoughtful mind. "Stevens, take fifteen or twenty of the boys and go back there, and see if our orders have been obeyed. Meanwhile I will ride forward slowly." Three hours after this, Stevens returned and reported that he had found the train once more headed westward; whereupon he had unloaded the freight, and set fire to the whole lot. The teamsters were preparing to come eastward again on their animals. "Good, now let us ride eastward as fast as we can." Turning in the direction of the Green River bluffs, the men rode into a small clump of willows by the stream, and decided to get some sleep before proceeding further. It was sorely needed, and proved refreshing to the band of weary men. The next morning before daybreak they were in the saddle; and before riding an hour, the major discovered a cloud of dust coming from the old "Mormon" trail. Riding fiercely into camp, Lot Smith demanded to see the captain. "Captain Simpson is out huntin' cattle; and I guess if you want him you will have to hunt him," replied one of the teamsters. "I'll look after your captain," bluntly announced Lot, and then cocking his own gun as a signal to his men to follow suit, he quietly added, "but you fellows can just fork over your shooting irons; we are wanting some implements of that kind just now." There was a flash in the red-brown eyes of Lot Smith, and every teamster carefully gathered up his pistol or gun and delivered it over to Stevens, who distributed them among the men. Leaving Stevens in charge of the camp, Lot Smith rode out to meet the captain, whose name was Simpson. He was driving in some animals, and Lot simply said: "Captain, I am here on urgent business." The man addressed was no coward, and his eyes flashed as he demanded the nature of that business. "Just hand over your pistols, and I will let you know the nature of it," answered Smith. Spurring his horse towards the train, Simpson replied: "No man ever took my pistols yet; and if you think you can without first killing me, try it." They were all the time riding full gallop towards the train. "I admire a brave man, captain, but I don't like blood. You insist on me killing you, which would only take a minute, but I don't want to do it. If you will take the trouble to look that way, captain, instead of glaring into my eyes, you will see that your teamsters are in a ticklish situation." They had ridden as close together as their panting, reeking horses would allow, each looking fire and death into the blazing eyes of the other; but when Simpson raised his eyes and saw his own teamsters huddled together, unarmed and shivering, under the cocked guns of the mountaineers, he turned to Smith and muttered: "You have me at a bitter disadvantage." "We don't need that advantage, captain. What would you do if I should give up your arms?" "I'll fight you," answered the captain, between his teeth. The two had now reached the camp. "Well, we know something about that, too, Take up your arms." The teamsters shrank back as one man. "Not by a d--d sight," one of them exclaimed. "We came out here to whack bulls, and not to fight." "What do you say to that, captain?" asked Smith. With another violent oath, the captain ground his teeth and replied: "If I had been here before, and they had refused to fight, I would have killed every man of them." Major Smith was too brave a man not to be touched by this manly, yet reckless spirit; and after some parley with Stevens, he ordered his men to give Simpson two of the loaded guns, with two of the loaded wagons, to keep his men from starvation until their return to the Eastern States, and then ordering all out of the way, he called out for a big burly Irishman, a non-"Mormon," who had followed Stevens from the trains the day before, and had offered to join their forces: "Here, Dawson, you can put the torch to these trains; it is very proper for the Gentiles to spoil the Gentiles." The whole train of fifty-two wagons was burned; after which the mountaineers rode away, telling the teamsters that they could take what provisions they had secured for themselves to their comrades, a few miles away, and then return; and if any attempt were made to extinguish the flames, summary punishment would be administered to the offenders. XI. "IN THE VALLEY OR HELL" The details of that peculiar and providential winter of 1857-8 are written in lines of vivid interest and incident through the pages of recorded history. The pen would fain linger to describe how Lot Smith and his brave companions followed up their arranged course, burning grass and trees, tearing up bridges, and demolishing houses or huts of shelter everywhere along the road. Fort Bridger, the point to which the army of Utah had made its slow, plainful way, was a mass of ruins when entered by Colonel Albert Sidney Johnston and his half-frozen soldiers and the remnants of his trains and stock. I cannot refrain from giving the words of the report of this awful march, made to Congress by the two commanding officers, Colonel Johnston and Colonel St. George Cooke. The condition of the main division is thus stated by Colonel Johnston: "The expedition was now ordered to Fort Bridger, and at every step the difficulties increased. There were only thirty-five miles to be traversed, but excepting on the margin of a few slender streams, the country through which our route lay is the barest of desert land. There is no shelter from the chilly blasts of this mountain solitude, where even in November, the thermometer sometimes sinks to 16 degrees below zero. There is no fuel but the wild sage and willow; and there is little pasture for the half-frozen cattle. Our march commenced on the sixth of November, and on the previous night five hundred of our strongest cattle were taken by the 'Mormons.' The trains extended over six miles, and all day long sleet and snow fell on the retreating column. Some of the men were frost bitten, and the exhausted animals were goaded by their drivers, until many of them fell dead in their traces. At sunset the troops camped wherever they could find a particle of shelter, some under bluffs, and some in the willow copses. At daybreak the camp was surrounded by the carcasses of frozen cattle, of which several hundred had perished during the night. Still, as the trains arrived from the rear, each one halted for a day or more, giving time for the cattle to graze and rest on such scant herbage as they could find. To press forward more rapidly was impossible, for it would have cost the lives of most of the draft animals; to find shelter was equally impossible, there was none. There was no alternative but to proceed slowly and persistently, saving as many as possible of the horses, mules and oxen. Fifteen days were required for this difficult operation." Arrived at Fort Bridger, though they found the whole place in ruins, the camp was struck, and tents were erected. Here the army of the United States wintered, calling the camp Fort Scott. A fine commentary on the foolish extravagance and thoughtless waste of money involved in the fitting out of this disastrous campaign was furnished by the opening of the few supply wagons left them by their relentless pursuers. The wagons loaded with provisions had been burned; the wagons that survived were filled with bedticks and camp kettles. For two thousand six hundred men, wintering in a region seven thousand feet above the sea level, where at night the thermometer always sank below zero, there were three thousand one hundred and fifty bedticks, and only seven hundred and twenty-three blankets; there were one thousand five hundred pairs of epaulettes and metallic scales, but only nine hundred coats and six hundred overcoats; there were three hundred and seven cap-covers, and only one hundred and ninety caps; there were one thousand and ninety military stocks; some of the men were already barefooted and others had no covering for their feet but moccasins, while there were only eight hundred and twenty-three pairs of boots and six hundred pairs of stockings. One wagon was entirely freighted with camp-kettles; with nothing to cook, and no salt with which to season their nothingness. An extract from Colonel St. George Cooke's report gives quite a dismal picture of his own division. He says: "The north wind and drifting snow became severe; the air seemed turned to frozen fog, nothing could be seen; we were struggling in a freezing cloud. The lofty wall of Three Crossings was a happy relief; but the guide who had lately passed there was relentless in pronouncing that there was no grass at that point. As he promised grass and shelter two miles further, we marched on, crossing twice more the rocky stream, half-choked with snow and ice; finally he led us behind a great granite rock, but all too small for the promised shelter. Only a part of the regiment could huddle there in the deep snow; whilst the long night through the storm continued, and fearful eddies, above, below and behind, drove the falling and drifting snow. Meanwhile the animals were driven once more across the stream, to the base of the granite ridge, which faced the storm, but where there was grass. They refused to eat; the mules huddled together, moaning piteously, while some of the horses broke from the guard and went back to the ford. The next day, better camping ground was reached ten miles farther on. On the morning of the eighth, the thermometer marked 44 degrees below the freezing point; but in this weather and through deep snow, the men made eighteen miles, and the following day nineteen miles, to the next camping ground on Bitter Creek, on the Sweetwater. On the 10th, matters were still worse. Herders, left to bring up the rear, with the stray mules, could not force them from the valley, and they were left to perish. Nine horses were also abandoned. At night the thermometer marked twenty-five degrees below zero; nearly all the tent pins were broken, and nearly forty soldiers and teamsters were on the sick list, most of them being frost-bitten. The earth has no more lifeless, treeless, grassless desert; it contains scarcely a wolf to glut itself on the hundreds of dead and frozen animals which, for thirty miles, nearly blocked the road." Such was the condition in which this flower of the American army found itself when about ready, as they supposed, to enter the Valley of the Great Salt Lake and subdue a handful of unoffending and simple-hearted people. Something was certainly done by the small band of hardy men who followed and surrounded the army with harassing circumstances; but they did little compared with the forces which were brought to bear by the God of nature, who undertook to fight this battle according to His own good pleasure and plan. XII. THE FRIEND OF BRIGHAM YOUNG The bright fire upon the wide hearthstone in Aunt Clara's sitting room in Great Salt Lake City seemed all the brighter to the young man who opened the cheerful green door late in the afternoon on the 24th day of February, 1858. The slow moving figure of Aunt Clara swung around from her busy loom in the corner, as she looked to see who her visitor was. "You, John? I thought you were in Echo Canyon or in San Bernardino, or on the Southern Mexican route." "So I was till this morning; I have come to see if you will take a stranger for a few days, who is sent to you by Governor Young." "Anyone sent from President Young is welcome, and John, anyone you bring is welcome also." John Stevens thanked her and added that he would return shortly with his guest, and then departed as silently and swiftly as he had come. "Ellen," called Aunt Clara to the girl whose spinning wheel whirred from the kitchen, "bring some more wood for the fire-place, and put the clean white blankets in the front bedroom. Have we enough white flour to make some biscuits?" Ellen came into the sitting-room, followed by her friend Dian, who was busily engaged in knitting at some large, coarse but warm socks. Dian did not stop as she walked, but knitted away as if life depended upon the "stunt" being accomplished before the dusk should come upon her. "Why do you want to make biscuits tonight, Aunt Clara?" asked Ellen. The answer produced much scurrying of the girl's quick feet, and in less than half an hour, the table was set in the clean front sitting room, shining with the few cherished china pieces brought from the early colonial days into these bleak mountain valleys by this Puritan daughter from New England's wave-washed shores. Ellen set some eggs to wait their turn at the great open fire-place, and in the covered bake skillet were browning the cream biscuits which only Aunt Clara could compound from the various chemical resultants of lye made from wood-ashes and the pleasant acid of soured cream. Serviceberry preserves glowed darkly through the one precious glass dish, and soft Dutch cheese was molded into oval richness on a china saucer. A pitcher of foaming milk testified to its recent cold storage; and a plate of doughnuts flanked the cheese. It was a hasty meal, but none the less appetizing; and was ready none too soon. A strong yet quick rap at the front door introduced John Stevens, to be followed by a dusty, travel-stained man, of small stature, and of an exceedingly dignified mien, yet looking very feeble and ill. "Mrs. Tyler, let me introduce Dr. Osborne," said John gravely, and the gentleman bowed courteously over the extended hand of his hostess. The lady looked at the traveler with a curious half remembrance in her black eyes, but the "doctor" responded with only a grave salute, as he followed his hostess into the low-ceiled bedchamber, just off the sitting-room. "John," said Aunt Clara, when she returned, "I have surely seen that gentleman somewhere, but I can't tell where for the life of me. He is very tired and looks sick;" and she gazed thoughtfully and inquiringly at dusty John Stevens, who only stroked his long beard and gazed kindly at her without reply. "Hurry, John," called Ellen from the inner kitchen door; "supper is all ready, and if you are going to eat with this gentleman, you will need to hurry and wash. Come out here to the porch; I have water and a clean towel for you." Dian was still knitting away for dear life, near the small-framed west window; John halted a moment at her side. "What's the hurry?" he asked, laconically, as he touched the dark grey ribbed stocking swinging from the shining needles in her deft fingers. "Oh, it's for the Utah militia boys. Aunt Clara has kept us girls knitting and spinning, sewing and weaving, night and day, for the soldiers. We don't mind, for it's all we can do to help along." "Any particular soldier?" he queried, indifferently. Dian glanced up to discover a latent meaning, but John's cool gaze gave her no clue. However, a girl flings many chance shots, and some are sure to hit. So she replied with a supercilious accent: "Oh, I promised Charlie Rose to knit all the socks he needed for the expedition. Will you take these to him?" "Certainly," answered John, gravely. He turned and left her, saying: "Charlie will be real grateful for your kindness." "How provoking men can be," thought Dian. Left with Dian, Aunt Clara stood in the center of the floor, her dark eyes fixed in an absent-minded stare, so common to her when she was trying to puzzle out some mental problem that eluded her. Where had she seen her visitor? Dian hurried away to her home across the way, ignorant both of Aunt Clara's problem or its possible solution. As soon as the supper was despatched, Aunt Clara followed her two guests out of the front door, and said softly to John, "Come back after your interview with the President, John; I have something to tell you." John nodded assent, and he and the traveler melted away into the freezing gloom of the winter's darkness. But John did not return with his visitor till after midnight, and then, finding the front door on the latch, as was usual in that safe and honest pioneer town, he guided his guest by the light of the fire into the front chamber, now somewhat warmed by the open door from the sitting room, and, lighting the tallow candle left on the light-stand by the bedside for his guest, he softly made all as comfortable as he could and then left the traveler to seek a much-needed repose. Who was the traveler and what was his business with President Young? This was the thought that flashed and wandered in and out of the sleepless brain of Aunt Clara, hour after hour, in that still and cold night. She knew much of her people's inner, unwritten history, for hers was the silent tongue and quick sympathy which drew all men, as well as women, to her tender heart and warm hearthstone for help and counsel. She had been the trusted friend of the great Prophet Joseph Smith, and to him she had given more than a human devotion; she had accorded him his place beside the greatest martyrs in Biblical history. She was likewise the confidential friend of his successor, Brigham Young; to Aunt Clara the great Pioneer often looked when he had a delicate task which needed the quickness and subtlety of a woman's help. And now she could not sleep till she had puzzled out her puzzle, and had answered the challenge of her unerring memory. Daylight had brought the answer. Aunt Clara was up early, and, by the light of her candle, was kneading the loaves for the day's baking. To her soon came Ellen, intent on finishing her spinning and reeling before daylight should bring breakfast and interruption. "Do you suppose that this is another of those splendid United States soldiers?" asked Ellen, her feet stepping off the regular rhythm of the whizzing yarn, as it whirled and spun from the steel point into fine threads under the flying fingers of the industrious girl. Her wheel paused in its onward circling flight to catch Aunt Clara's answer: "No, dear; if he were, John would have taken him down to the Salt Lake House. And how could John bring in a soldier? They are all out east. John has been down to San Bernardino." Evidently Aunt Clara herself had been busy with the same question, which still did not possess so vital an interest for youth as for experienced age. Youth leaned upon the wisdom of Brigham Young, and the proved Providence which drew them safely from most difficulties; maturity grasped the dangers and difficulties with surer fear, and sought to find answers to every problem. "Well, one thing is certain, Aunt Clara. President Young has kept the soldiers out of the Valley, and the winter is half over." "True, dear; but no one but God knows what is ahead of us just now. One thing just now, however, is to get this yarn all spun, reeled and woven into good coats for our soldiers;" and Aunt Clara slid into her seat before the huge loom, as if to shut off further discussion. When the traveler came into the room two hours later, he found the wintry sun well started on his morning pilgrimage and his hostess placing his modest breakfast on the table in the sitting room; he noted every point of the innate refinement and peace which filled the small place with more than human sweetness. The delicately crocheted white window-curtains, the cushioned rush-bottomed chairs, all of them garnished neatly with antimacassars, tied with green ribbons; the windows filled with geraniums and blooming petunias; and the great hand-loom in the corner of the roomy sitting-room only added to its homelike air. He walked up to the fire-place and as he stretched out his hands to the blaze, he said cordially: "Well, Aunt Clara, have you found me out yet?" "Yes, Colonel Haines, I discovered you not more than three hours ago." "What was your clue?" "You spoke of our people last night as your friends; there is but one man in the United States who thus refers to this hunted people." "I had no idea that I could remain so long incognito to those keen eyes and ears of yours, Aunt Clara. You see I've not forgotten the quaint Yankee term by which all of your friends designated you in Nauvoo?" "Have you had your interview with the President?" "Yes, and I must say again, what I have said before: if the government of this country knew Brigham Young as I know him, they would honor themselves by honoring him with every trust and responsibility they could bestow." "Ah, Colonel, how few men ever get human perspective. Only a true man himself may discover truth and honor in another." "I find your people very sore, and naturally so; but President Young has wisely agreed to welcome Governor Cumming into the Territory, and I think he will permit the army to be quartered somewhere, not too near your settlements; I can appreciate his dislike to bringing the turbulent elements of army life into too close a juxtaposition with your innocent and sylvan communities. Yet the great government of which we are all proud factors has sent an army here--right or wrong--to be quartered within the confines of this Territory; and I was sure that President Young only needed the assurance that Governor Cumming comes here as an element of peace, and not as a casus belli, to accept wisely and quietly the unfortunate situation. Captain Van Arden has been a good friend to your people, my dear lady. We are to hold another council meeting this morning, and then I shall take myself from under your hospitable roof and go on my way." "Surely, Colonel, you will not think of taking up another journey in this terrible winter season, and you in the delicate state of health which is evidenced in the lines of pain just now showing upon your face?" "Fear not, friend Clara. Your president promised me last night that my life should be spared to complete this and other good works; and you know that I look upon Brigham Young as a prophet." Aunt Clara moved quietly about the room for a few moments; then, coming up to the table once more, she said reverently, with the deep tenderness that only a devout woman may express in voice and eyes: "Friend Thomas, I feel that God has sent you here to put a stop to this terrible misunderstanding and tragedy." "Dear old friend, you are just repeating the words of our mutual friend and President, Brigham Young, last night, as he gave me his goodnight hand-clasp. And now tell me who is that exceedingly pretty girl who was in here last night?" "That is the daughter of my dead sister; she lives with me and assists me as my own daughter would have done, if she had lived." "She is certainly good to look upon. May I charge you to look well after her? The future advent of many strange men into this primitive society of yours will call for the closest watching and the most loving care on the part of you older ones." "Ellen is the light of our eyes; she is a good girl, Colonel Haines; very loving and sincere; she is easy to lead and asks only for love in return." "Ah, Aunt Clara, it is the paradox of human nature that man, who should be the protector of woman, is too often her assailant; and that the kindly virtues of a woman which make her the best of wives and mothers, too often renders her the easiest prey to a wicked man." "Have you noted anything wrong with my Ellen, sir?" asked Aunt Clara, in mournful surprise. "Not so. She is just a little too endowed with natural loveliness for her complete safety in this unhappy world." Then, saying a few words of gratitude, the Colonel, or "Doctor Osborne," arose and put on his heavy army cloak. "May I ask you one question, Colonel?" "A dozen, if you will." "Why do you come here to us under an assumed name?" "Ah, that is easy to answer; for you yourself have riddled me my riddle. I had received such generous and courteous treatment in your old unhappy city of Nauvoo, and had made so many warm friends there, that I wondered if it could be that you had changed into the creatures that your enemies in Washington tried to convince me you were; so I chose to come under a borrowed name, and thus test all round your quality of hospitality. And my good friend Aunt Clara Tyler has proved for me all that I sought to discover." The interview at the President's office that day was so satisfactory that within twenty-four hours, John Stevens was once more at the head of an escort which was to convey Colonel Haines, the mediator, the friend, and the great heart, on his mission of mercy and peace into the lines of Federal armies quartered at Fort Scott, on Black's Fork. XIII. DIANTHA WEARS CHARLIE'S RING The mission of Colonel Haines was of immediate effect. The fear of desperate warfare was over. But there yet remained much for the people of Utah to do and suffer. John Stevens was constantly in the saddle during the few months of the Spring of 1858, though this did not prevent him from keeping a pretty close watch on Miss Diantha Winthrop. He was quite familiar with the tenor of her recent encouragement to Charlie Rose. He was also aware of the quiet yet effective snubs she had administered to that resplendent young Englishman, Henry Boyle. In a way known only to himself, John Stevens contrived to be aware of most things in which he himself was interested. It was early in the evening of the first week of April that he rode down from the northern camps into the valley; as he passed the first farm-houses outside the city, he caught sight of a wagon-load of young people, evidently just returning from some merry-making, and he was conscious of the glory of Dian's hair and the flash of her bright eyes, even before he heard the silvery peal of laughter with which she was adding to the stings of a taunt administered to some luckless wight of the party. The music of her laughter was at once the charm and the despair of all Dian's lovers. The notes of that peal always reminded John of a chime of Swiss silver bells, with which a strolling musician had once delighted the city. They rippled and trilled along the waves of ether with enchanting melody. Her friends will remember many youthful graces of this well-known Dian, but none which were more charming than her ready, irresistible, musical laughter. It was never forced nor insincere, but was always the expression of the truth-loving and buoyant soul within. It did not add to John's own merriment to see the girl enjoying herself so heartily while under the gallant protection of Charlie Rose; as his horse lingered some distance behind the wagon, he could pick out the "crowd" even in the cool dusk of the early evening, and locate all the incipient flirtations. It may be that the tired man felt the incongruousness of laughter when his own heart was hot and sore because of the events just now transpiring; but he was too just not to recognize the further fact that youth is a time for joy and forgetful laughter; and, furthermore, all possible excitement and fear had been wisely suppressed by Brigham Young. As soon as he reached a side street, John turned away, and cantered into the city to deliver his messages. The next evening, as he was striding down the State Road he met the "crowd" face to face. They were returning from singing practice. "Oh, John," called Ellen, "do tell us all the news. Here's Tom Allen trying to make us believe that the President is for deserting our good homes and leading us into the wilderness. It isn't true, is it?" "Would you rather stay here under the rule of an army, or follow your leaders into another place of safety and peace?" asked John, gently and seriously. "John," said Charlie Rose, now sober and earnest, "I am trying to get these girls to understand that they are about to have a chance to be brave and womanly. It's stiff work trying to make a girl see that there is anything but fun ahead." "Some girls," corrected Diantha, with lofty emphasis. "Come into Aunt Clara's sitting-room and let me get a word with her; then, maybe, you shall get another," said John, quietly. Sobered and awed, the little group of young people filed, almost silently, into the familiar gathering place. Dian refused to sit down; her quick thought had followed the serious mood of John Stevens and instantly her whole attention was fixed on one idea; what could she do in this crisis--a girl--and yet so full of devotion to that cause her friends were defending? "Aunt Clara, you can tell the crowd how very serious our condition is at present. They seem to have forgotten Nauvoo," said John, possibly glad to sober these young people. Charlie Rose, whose face was quite flushed with the news he had just heard on the streets, walked over to the loom in the corner and waited impatiently for Aunt Clara to finish tearing off her last thread. It was impossible for John Stevens to be unconscious of the fact that Charlie Rose was standing very near to Dian, as she leaned against the loom, so near that almost the loose flying tendrils of her yellow hair were against his shoulder. But with stern grip on his own nerves, he sat carelessly on the bench and bent his head slightly as he examined the pattern of his braided buckskin pantaloons. Aunt Clara felt the tense atmosphere surrounding her, and she waited in silence for John to speak, for she was sure he had something serious to tell them. That he had something to say was sufficient for others to remain quiet. "Boys, how many of you can be ready to start at midnight for the army of the United States camped now at Fort Scott?" There was a breathless silence for an instant, and then: "All of us," quietly answered Charlie Rose. "We shall leave the Eagle Gate, then, at twelve o'clock, boys; I shall expect you to be there. Bring your usual outfit." "John," said Aunt Clara, with a note of anxiety in her voice, "what is it now?" "We are to meet and escort Governor Cumming into the Territory." "Governor Cumming? Is Brigham Young no longer Governor of Utah then?" asked Charlie. "I have this day delivered the official information that the President of the United States has appointed a new Governor for our unhappy Territory. It is for this reason, ostensibly, that the flower of the American army has come out into the wilderness of the West. Thousands of trained soldiers have been sent to install one man in a Territory of a few hundred pioneers." John spoke bitterly, but it was not his to question. He was but to obey. "What is the name of this new Governor?" asked Dian with quick sarcasm in her tones. "His name is Cumming, and so far as I am able to judge, he is not to blame for this blunder of Buchanan's. But, boys, meet me at the Eagle Gate at midnight." "Oh, John, will the soldiers kill us all, or drive us from our homes?" asked Ellen, tearfully. "Only God can answer that," replied John, solemnly. The heart of every girl was thrilled with the sense of personal and communal danger. Yet, there mingled with it all a paradoxical and feminine joy in the intrepid character of the men who would protect them and their homes in life or in death. Ellen ran up to Dian, and with her arms around her neck, begged her friend to "stay all night." Ellen felt suddenly a sense of coming disaster; her very heart was choking in her throat, and she felt that she must have many people near her. Dian was glad to stay; although her own thoughts were not busy with herself, but dwelt upon the larger interests of the starving army beyond the mountains, who were all human beings, even if enemies. Her soul bowed in prayer for Brigham Young and the other leaders of her people, whose judgment and wisdom must be supreme in this the people's most trying hour. The days that followed were filled with vague rumors of coming disaster. Women clung to their little children; men gazed upon their innocent daughters and wondered what the future held in store for all. They had seen their dear ones mobbed, driven and plundered, time and again in the past; what would this new disaster bring forth? Fear and suspense--are they not man's most dreaded foes? Anything which comes is better than the undefinable things which are so feared but which rarely happen. And thus the days and weeks of that month of suspense which followed John Stevens' expedition into the eastern mountains were far more unendurable to Diantha and her girl-friends than the simple events which followed. For, after all, when the day came for the entrance of Governor Cumming into the Territory, the sun shone, the meadow-larks piped out their usual notes of musical inquiry into the state of the worm and bug market, the crickets hopped nimbly out of the way of the oncoming posse of mountaineer soldiers who acted as the gubernatorial escort, and the whole party drew up to the Salt Lake House, clattered under the broad eaves of its western porches, and debouched quietly within. The first great act of the expected sensation was over, while the second act was quite small and inadequate to the tremendous overture of dread which had been pounding at the ears of the small inland city for so long. Governor Cumming proved to be a very generous, whole-souled man, and in the historic interview which followed between the new and the old Governors of the then distracted Territory of Utah, both men discovered the elements of candor, truth and sincerity in the other, and the bond of mutual understanding was not long in forming. The days of adjustment and readjustment which followed were not days of unmixed confusion and disturbance, for time was taken in which to dispel fears and to form new ties. Diantha Winthrop was conscious, in those uncertain and troublous days, of a certain dissatisfaction regarding the outcome of the dramatic beginnings which her quick intelligence had discovered in this appalling incident. Like most noble if youthful minds, her thoughts had been busy with the high purpose and exalted ideals of the people. Unlike her volatile friend Ellen, Dian's gloomy fears at this period settled around the leaders of her people; while to little laughing Ellie the one important feature of it all was little Ellie's own connection with each and every happening. It was therefore somewhat of a disappointment to both girls that there was such a tame ending to so tragic a beginning. Governor Cumming was in the city, he had been properly received by Governor Young, and the whole incident was closed, apparently, without even the hoisting of the flag. The girls mentioned the matter to Aunt Clara, and that good lady only answered: "None but poets and prophets know the difference between tragedy and comedy. What you feel is going to be tragedy turns out to be comedy, and what starts as comedy too often turns into tragedy." And thus life poured its turbulent stream down into the channels of Utah's history and the evening and the morning made up the scintillating days of that trying season. Suffice it to say, Governor Cumming was duly escorted into the city, and he and his gentle lady-wife were suitably quartered. To him Brigham Young turned over all the Territorial records, the great seal and all insignia of his exalted office; all were delivered over safely and formally by the maligned "Mormon" leader. But our friend John, with his companions Charlie Rose and Tom Allen, was kept long weeks in active service out in Echo Canyon. The city seemed very lonely to Ellen and Dian during those long spring weeks. One day in the early spring, some weeks after Governor Cumming's entrance into the Valley, Dian sought a quiet interview with Aunt Clara, hoping to ascertain something definite as to the real nature of all the rumors and forebodings again quivering in the very air of Great Salt Lake City. "Dear Aunt Clara," said Dian, when they were seated and busily knitting--oh, those active, flying hands of women which never rested, scarce night or day, during those trying months--"I am so troubled; my nights are full of unhappy dreams and my days are so restless that I cannot accomplish anything worth while. What is all this about? Please confide in Ellie and me, dear Aunt Clara. I know you enjoy the confidence of the leading brethren, and I long to know if it is true that the soldiers are going to be allowed to enter our beloved Territory? And is Governor Cumming really our friend?" "Governor Cumming is a very liberal and humane man, my dear. But it is apparently true that we shall have to bow to the will of the government of this great nation which we all love so well, and allow these soldiers, this terrible army, to come into the Territory and quarter themselves here, for how long no one can tell. Ostensibly the army came to install Governor Cumming; but as you know, Governor Cumming has been peaceably installed, yet General Johnston insists on coming into the Valley. President Young has turned over the records and great seal of our Territory which our wicked enemies swore to President Buchanan we had destroyed, and now Governor Cumming has notified Brother Brigham that a Peace Commission may be sent out to this Territory to hand us out a Proclamation of Amnesty. And there is the full story." "What's a Peace Commission and what is amnesty?" asked Ellen. "Surely, my dear! What is amnesty? It is forgiveness. And why the United States should deem it necessary to send an army out here to crush us into submission, when we had never revolted, and then think it necessary to send us a proclamation of amnesty, when we have done nothing to be forgiven for, is more than a poor woman can understand. However, the plain English of it is that someone wanted the army out of the way in Washington, others wanted the money that comes to contractors, and still others don't know anything about it, except someone has raised another cry of 'Down with the Mormons.' Governor Cumming hopes to clear everything up with the aid of this Peace Commission. But, girls, I have something very serious to confide to you; next Monday we are to pack up everything that can be loaded into wagons, leaving the rest piled up with kindlings ready to burn, and then we are to start for the South." "For the South? Where?" asked the two girls in one breath. "I cannot tell. Some have already gone quietly ahead. We shall pack up everything that we can pile in our wagons, and with sufficient provisions to last us a year, we shall once more go out into the wilderness. This time we shall take to the mountains." "Oh, Aunt Clara, surely you are not in earnest?" "Girls, this is no time for any of us to be in jest. We know not what a day may bring forth. Do you get to work at once. And then, when all is ready, we shall fill this house with sufficient kindling to burn every stick and log within twenty-four hours of the time when the word is given." "Aunt Clara! Burn this house which you love so well? With this dear green door? It's the only green door in the city. And all this comfort which you have worked so hard to secure? Oh, I can't bear the thought. And the lettuce and radishes which you sowed on the snow and which are just now ready to eat? What about everybody else?" asked Ellen, incoherently. But no amount of grief on the part of the girls could change the condition of things, and after awhile the prudent counsels of their good friend calmed undue excitement, and they resigned themselves to the common fate, willing to share in the general affliction as they had shared in the common good. Here was tragedy, surely! When least expected, here it was! Nightfall found them all tired out with the day's labor and excitement. Evening brought Charlie Rose to the door of the quiet sitting-room, and even if they were tired, they were glad to see his welcome face. "Oh, Charlie, will we all have to go South?" asked Ellen, unable to restrain her excitement. "Yes, Ellie, I bring word to Aunt Clara that she and you must be ready to start tomorrow morning for the South. Dian, your folks are to go tomorrow also. We didn't expect to go for another week, but the government is going to send some peace commissioners out to the Territory, and they may be as dangerous to our welfare as the peacemakers at Carthage. So we shall get away tomorrow, as many as can, and as fast as we can. 'Boil and bubble; toil and trouble,'" quoted Charlie, mournfully. "Aunt Clara, if that is the case, I must hurry home and help Rachel; she may need me; and you and Ellen can get along without me," said Diantha. "Oh, I shall be frightened, Dian. Just Aunt Clara and me here all this dreadful night," cried out Ellen. "Hush, child! Why should we be frightened? No one wants anything of us. Go right on, Dian; you are needed at home. No doubt my sister will be here before long," expostulated Aunt Clara. Ellen was fain to be comforted; her heart yearned for the presence of her dear friend Dian in this hour of common peril and distress. Yet she had Aunt Clara, and she must be content. As Dian left the door, Charlie stood beside her and she whispered: "Go back, Charlie, and stay with Aunt Clara awhile. I am not a bit afraid to run over home alone." "Dian, let me come with you. I will come back to Aunt Clara; but I can't bear to see you or any of our girls out alone on the streets." "Why, we always go out on the streets alone, when we have any occasion to; why should we be afraid now?" But the young man was walking by her side even as she protested. As they reached Dian's gate he put a detaining hand upon her arm and said, earnestly: "I have to go back to camp in Echo Canyon tomorrow; Dian, will you miss me?" The dim darkened new moon was shining down upon the young people with the tender radiance of spring folly; they were young; Dian's heart was very sore with the quivering emotions wrought up in the last twenty-four hours. She liked Charlie Rose, for he was as wholesome and pure as he was honest, and he was always bright and gay. The night was very lonely. "Of course, we shall miss you, Charlie. All the boys, even to Tom Allen, are out in the canyons. It is very lonely." "You have Henry Boyle left," said her companion, somewhat maliciously. "Pooh!" contemptuously. "He is almost ready to apostatize; he is scared to death over this army business. He has asked Governor Cumming to let him go out of the Territory under the protection of the soldiers." "Can that be true, Dian? I would not have thought him a traitor as well as a coward." "Are not all cowards traitors?" "Hardly, Dian. That's too sweeping. But I am surprised about Henry. He cut quite a shine here for months." The girl began to open her gate; she knew that her brother did not approve of young people standing at the gate in the late evenings. "Dian, listen just one moment; here, wear this ring for me while I am gone; won't you?" As he spoke he drew a pretty ring from his finger, evidently an heirloom in his family. Rings were rare in those days, and Dian's eyes sparkled. She knew that she was not in love with Charlie; but neither was she with anyone else. Why should she not wear a ring? "I will wear it awhile, Charlie, but I won't keep it. You must give it to the girl you are going to marry." "That's what I'm doing, Dian." The tone of his voice startled her with its intensity; she drew away from him, half frightened. "Here, Charlie, take your ring; I do not want to wear it." But with instant comprehension of his rashness, the young man said with a light laugh: "Oh, pshaw, Dian! Oblige me by wearing my ring until I find the girl I am to marry. Then I will come to you for it." Pacified, the girl pushed the ring back on her finger, and then at once turned into the gate, saying as she did so: "I shall not forget you nor any of the boys in my prayers, Charlie. Goodnight and goodby." And the young man was fain to be content with this general parting wish. XIV. "TO YOUR TENTS, O ISRAEL." "To your tents, O Israel!" What a picture of quiet despair melting into calm resignation those spring months presented! In April there had begun that wondrous move into the unknown which had been the inspiration and yet the dread of President Brigham Young. Only a patriot such as he could appreciate the love of home and country which had forced this people ten years before into a trackless wilderness; no one but a patriot could guess what these new sacrifices must mean to the hunted and driven people. Ten years of peace! Ten years of hardest labor ever performed by any people, at any period; and now to start out into the wilderness again! Who could tell the suffering, the anguish of a people whose hearthstones were their altars, and whose religion was a home! As the wagon driven by Aunt Clara's own delicate hands turned into the State Road on the morning of the 12th of May, 1858, she saw a long, straggling trail of wagons ahead of her; old and weather-worn most of them were, having crossed the plains many times in the last twelve years. There were crowds of little children packed in many of the wagons, and in some there groaned and writhed the sick and helpless. But all faces wore the expression of exalted determination borne only by a people whose devotion could help them to bid adieu to comfort and ease when duty or inspiration gave the ringing cry: "To your tents, O Israel!" Ah, how often in their broken and turbulent history as a people had that clarion cry sounded in their ears! And now, once again, Israel was on the march! The usual chatter of women, the laugh of children, the merry exchange of field and farm gossip from the men, these common features of their communal life were almost hushed in the common sorrow which gripped the vitals of every wanderer in that straggling train which was conveying twenty thousand souls from Great Salt Lake City alone, and thousands more from the northern towns, to the mountains! From the Eagle Gate clear to the "Point of the Mountain"--that longest straight street in all the world--the whole length of that twenty miles of road, straight as engineering skill could plant--was one moving mass of wagons, with and without covers; some with quilts over the wagon boxes, and some without boxes or covers; driven by men, by women, and by little boys. Great oxen on some of them lumbered heavily along; horses, mules, and even patient cows were harnessed in the procession. The dust was blinding; the day began to be hot. Out in the western horizon shone the silvered edge of the Great Salt Lake, glistening, diamond-bright, under the ardent sun. At Dr. Dunyon's place at the Point of the Mountain the wagons of the Winthrop family drew alongside the slower mule team driven by Aunt Clara's slender but capable hands; and the voice of Ellen Tyler called out from under the dusty wagon cover: "Rachel, where's Dian? I have been looking for her all the morning." "She is just behind in the last wagon. She thought she could help grandmother if she stayed in that wagon. You get out and ride with her; there's plenty of room in there;" and Rachel halted to chat awhile with Aunt Clara. Ellen quickly accepted this welcome invitation, and hurried back to her friend. She found Diantha sitting uncomfortably on a high box, leaving the spring seat to be occupied by the old lady who was showing signs of great weariness. "Oh, Ellie, I am so glad you have come. Help me to unroll this bedding and get a place fixed for grandma to lie down. I was sure she could not ride on the spring seat, but she wanted to try it to save trouble." The girls quickly unfastened the huge roll of bedding, and with the aid of the lad who was driving the team, they made a fairly comfortable bed on the boxes inside the wagon. "Now, grandma, you try to sleep a little; you have not slept a wink all night." "Who could sleep, dearie?" answered the plaintive voice of the old lady. The girls covered her feet with her shawl, and then both of them crowded into the spring seat with the driver. "Say, Dian, whose ring are you wearing? It looks like Charlie's," said the quick voice of Ellen. "Whose ring but my own, silly? Should I be wearing other people's rings?" Ellen was abashed with the little rebuff. She was too proud to ask for confidence not willingly shared, yet she was sure the ring belonged to her friend Charlie; she hastily turned the talk into safe, impersonal channels. "Don't you wonder where we are going, Dian?" "My brother Appleton says we are to stop in Provo for awhile, until we know what the army is going to do." "And where do you think we will go after that?" "No one seems to know. I guess President Young knows; he knows everything. But he is too wise to tell anybody what he thinks, till the time comes for action." "I have heard Aunt Clara speak as if we were bound for a place in Mexico, called Sonora." "Well, I am sure I don't care where we go. We have had to pick up and leave our beloved homes again, driven by those who hate us for our religion. Aunt Clara says that not all of these men in Washington are so cruel; Col. Haines told her that Captain Van Arden was our true friend. And there are doubtless others." "Did he say that of Captain Van Arden?" asked Ellie, her eyes aflame with some pleasant recollection of the gallant captain's visit. "Indeed he did. And he, together with Colonel Haines has persuaded President Buchanan to send some peace commissioners out here to try and fix up this awful blunder made by Buchanan himself. I wonder how it is that men are so easily prejudiced against our people?" Ellen was not given to general reflections; to her, life was an extremely personal affair. So she began a running chatter about the news they had received of John Stevens. "Did you know that John is now one of the chief officers in the Utah militia?" Dian turned the ring round and round on her finger and said nothing in reply to Ellen's chatter. She was not a bit interested in John Stevens, nor was she prepared to open her own thoughts for the keen eyes of her loving friend. There are some things that are too hazy in a girl's mind for analysis; and Dian was content to listen while she idly dreamed of Charlie Rose and what he would do about the ring, when he really fell in love with a girl. And what would John Stevens think about her wearing Charlie's ring? But the hours dragged along, night came, and the weary travelers camped wherever water and wood could be found. Next morning's sun found most of the mighty host once more on the dusty highway, faces to the South, and with uplifted hearts to a Providence that had never forgotten Zion. "To your tents, O Israel!" Israel was on the march! The high road of Destiny might be dusty with blinding prejudice, and hot with men's hate and scorn. But Israel was just a band of loyal men and women who trusted God and feared no man. And so they went forth, this modern Israel, singing hymns while the issues of life and death wove themselves into intricate patterns on the web and woof of the mysterious future! The evening shades of the second day found our friends halted on the Provo river bottoms, a part of that temporary encampment which made the small city a veritable summer pioneer metropolis. The long, tiresome journey was at last completed, and the Winthrops and Tylers could find no better place in all Provo than a low adobe hut, which was then used as a bear den by the family who had built themselves a new house further up the street. Mr. Bruin was taken summarily out of his quarters, the boys and children spent several hours cleaning out the hut, while the women cooked their frugal supper over the campfire, and then all retired at a late hour, weary with the long two days' travel. XV. I'M A MORMON DYED IN THE WOOL. Meanwhile, the men on the frontier in Weber Canyon were uneasy and as full of vague forebodings of the future as were the women and children left in the safer shelter of the lower valleys. To be sure, the army had been kept out of the Valley for the whole winter; and spring had come, and they were still outside the confines of the Territory. On the morning of May 28th, Colonel Lot Smith was ordered to the headquarters of the Utah militia. He was closeted with the General for an hour. When he emerged, he went at once to the tent of John Stevens. "Captain Stevens, get Corporal Rose and a squad of six men and meet me outside of the lines in half an hour; you have an important duty ahead." The order was instantly obeyed, and soon the little squad was riding out towards Camp Scott. Arrived there, after hours of hard riding, they showed their passports to the pickets, and were at last allowed to enter the lines. As the little squad rode rapidly up towards the camp of the army, in the near distance, the mountaineers noted with interest the picture of tented life, now grown so familiar to Stevens, but so novel to the eyes of the other young Utahns. The white Sibley tents, now brown and rusty with the winter's use, were planted about the log and wooden structures in regular form in the center of the encampment, while blue-coated soldiers could be seen through the outer motley fringe of the camp's usual followers, pacing in sentry duty, or moving to and fro on other duty. The great white city rested on the brown and pale green landscape of the foothills of the Rocky Mountains like pinioned birdwings, brooding over the nest of mighty enterprises. John turned to his companions and said: "Corporal Rose, I shall leave you and the men here to rest quietly until my return. Remain in your saddles and prepare for quick action." "Do you anticipate any trouble, Captain Stevens?" "Soldiers do not anticipate. They prepare. I may not go armed into the presence of civil and military authorities on a message of peace. Hold my weapons and my horse until my return." Handing his musket to his companion, and striding steadily forward, Captain Stevens was soon within the outskirts of the great camp at Fort Scott. In the rough camp life of the hordes of camp followers were mingled shouts of drunken laughter, oaths of anger, and the shrill cries of ribald women. He entered the narrow streets of rude houses in the edge of the camp, which consisted of half shacks, half wigwams, and all of them altogether abandoned in their reckless atmosphere of rude frontier conviviality. The look on the face of the mountaineer as he walked hastily through this outer fringe of corruption to reach the inner city of white orderliness was grim and foreboding. Passing one of the larger tents in the motley village, a drunken man suddenly emerged therefrom with his pistol swinging in his reckless grasp. "Who are you?" he demanded of John, reeling up and cocking the pistol directly in the face of the mountaineer. The drunken eyes of the soldier noted the rude garb of the stranger and with drunken quickness of malicious wit, he shouted noisily: "Are you a damned Mormon?" With a terrible look in the flashing eyes which passed along the gun barrel and pierced the very marrow of his assailant, John Stevens answered, through his clenched teeth: "Yes siree! I am a 'Mormon!' Dyed in the wool!" With a shaking hand the pistol was lowered, and the soldier said unsteadily: "Well, you're a damned good feller." John Stevens turned away in disgust and yet with a quick gratitude for the speedy deliverance. And now he reached the entrance to the real Camp Scott. He showed his passports to the sentry, and passed quickly into the tented enclosure, where he was soon ushered into the presence of Governor Cumming and a group of officers, among whom were the Peace Commissioners, no doubt, whom John Stevens had come to seek. Governor Cumming's countenance lighted as he met the flashing gaze of John Stevens. "So, Captain Stevens, you are to be my escort into Great Salt Lake City this second time also?" "If that is my duty, I shall perform it even more cheerfully than I did before, Governor Cumming." "Spoken like a soldier. But, friend Stevens, I want you to enlighten these gentlemen. Excuse me, gentlemen, I desire Captain Stevens, who has so recently come from the Valley, to tell you officers how cordial and friendly his President is." Stevens' smile was very grim as he answered: "President Brigham Young is always cordial to his friends." "And always generous, even to his enemies, hey, Stevens?" "He is just to every one." The Governor hastened to cover the slight confusion he felt at his failure to draw happy assurances of peace from the mountaineer. At that moment a slim, dark, handsome young officer, whom Stevens recognized with a flash of his keen eye and quick memory, stepped jauntily out of the group beside the Governor and said lightly: "My good man, why does your rebel leader court death and extinction in this defiant fashion?" John strode towards the insulting speaker, and at that moment the Governor of the new Territory realized that he had more than a war of two belligerent forces; he had a religious as well as a sociological problem on his hands. He felt his own powerlessness, even to prevent sudden conflict between these two rash youths. Suddenly an orderly entered and after saluting he announced: "Governor Powell and Major McCulloch." The entrance of these two men made a diversion. But neither the soldier nor the mountaineer forgot his personal grievance. "Major McCulloch, here is the leader of the escort which Governor Young has sent to convey the Peace Commissioners into the Valley. I trust you will be mutually benefited by your acquaintance. Stevens is a fearless soldier and a just man. Captain Stevens, Major McCulloch and Governor Powell of Kentucky are the two Peace Commissioners sent out here by our gracious executive, President Buchanan." "Captain Stevens, were you one of that gallant band of boys who went to San Bernardino in the 'Mormon' Battalion?" asked Major McCulloch. John signified that he was, and the bluff old soldier grasped his hand and shook it heartily. "Well, sir, I may think your leaders a damned set of hypocrites, but you men, and the women too, as to that, sir, who undertook that most damnable and difficult march in the way you did, and carried it through so gloriously, sir, you have all my hearty admiration. I am glad to see you, sir." John responded to this genuine outburst with mingled feelings; he could but acknowledge the genuineness of the man, but the strictures upon the leaders of his people stung John almost to the quick reply. Again Governor Cumming was to the rescue. "Gentlemen, we have no time for reminiscence. We must to business! There is no time to lose." "Damn me, sir, I am not wasting time when I tell a man he is one of a body of heroes. Damn it, man, do you know anything about that tremendous march of half-clad, half-starved troops through a howling barren waste, over deserts and mountains, burying their dead, and nursing their sick, without one day's rest or pause? Damn it, man, you seem to be pretty ignorant of the greatest march undertaken by American or other soldiers. Do you know, sir, that that company of rough, untrained soldiers planted the first American flag on the soil of Lower California? Stevens, I am proud to take your hand. I saw your name on the muster roll and am glad to meet you." Governor Cumming was nervously aware of the stare of contempt indulged in by more than one of the officers in the tent at this outburst of the peppery but generous major; but he was fain to wait till the soldier's tongue was tired, and then he hastily proceeded to outline the plan of action. As the council proceeded, John Stevens perceived that, inadvertently perhaps, the Governor held out as a sort of peace-sop the picture of the comfortable homes down in the Valley below: the smiling farms, the young orchards and the fruitful gardens; these he hinted to the assembled officers would make life very endurable to all who might find shelter beneath the snowy peaks of the mountains towering above the lakes and valleys of that inhabited desert. John was forced to listen in silence to the seeming bait which was held out to the weary soldiers who had wintered almost where Gen. Harney said they would--in "hell"--and "hell" it had been to those restless men in the frozen passes of the desert mountains. "How can all this be true, Governor?" asked ex-Governor and Senator-elect Powell, the other member of the Peace Commission, "when it is hardly ten years since these people came into these barren wastes?" "My dear sir, these 'Mormons' have done more marvelous things than ever did Moses. And they have even put the Pilgrim Fathers to the blush with their gigantic toil and its marvelous results. They call it the special providence of God; hey, Stevens?" to the young man whom he was anxious to placate and who was listening savagely to this somewhat indiscreet parley; "but the blossoming desert below may be called, in all reason, the result of energy and grit. Yankee grit! Why, sir, you will find that those people down there are mostly of pure New England descent. A very few English, and fewer Europeans. Yankees they are, most of them. And a very courageous lot of Yankees they all are. They are the peers of any in the matter of sobriety, courage and industry." John could but feel that Governor Cumming was trying to be fair in his explanation, and that helped him the better to bear the insolent airs of some of the blue-coated officers, who gazed at him loftily. His manhood could hardly be insulted by such personalities. As he waited without, after the conference had been broken up, and the Governor and Commissioners had withdrawn, he noted one of the officers, whom he had heard called Col. Saxey, trying to still the wild boasts of some of the younger men, who could not quite rid themselves of the prospective triumph over the "damned Mormons." "This whole business," asserted Saxey, "is nothing but a scheme on the part of King Buchanan to get the flower of the Union troops out here just to further his own wily political ends. He is the king of blunderers, say I!" John moved hastily away; he was aware of the few wise heads in that vast army of ten thousand, but he also knew that time and time again, the demons of mobocracy had broken over all civil and military control and had plundered and driven his poor and unhappy people. And now, behold, he was to escort the Peace Commissioners into the Valley! Well, he would do his full duty. "I have sent a message to General Albert Sidney Johnston," said the Governor, after they rode out of camp under the protection of the "Mormon" squad, "charging him to remain here quietly until you gentlemen of the Peace Commission have done your work, and until it is quite safe and proper to debouch our army into the valleys below." "And do you expect General Johnston to obey your orders?" asked Major McCulloch. "If he remains in camp one day after we leave it, it will be because he wishes to do so, not because you command it." "What do you mean Major. Am I not the head of the government in this Territory? Who shall command, if not the representative of the United States government?" and the gentleman proudly swept his glance over the generous form of his companion. "My dear fellow, that is a question that lies too deep for a soldier to answer. Which shall rule in this Territory? The civil or the military? Can you unriddle me the riddle, Governor Powell?" That gentleman merely raised his eyebrows, as he sought to keep a steady seat on his fiercely trotting cayuse pony and said: "Quien sabe?" "There must be no mistake," said Governor Cumming, anxiously; "if there is any measure of peace to come into this unhappy Territory--and you gentlemen have been commissioned for that purpose and no other--I must be allowed full control as the civil head of this part of our Nation. There has been no rebellion, gentlemen; I beg you to remember that;" and John, who had heard all, loved the kindly, determined gentleman who maintained that fact in the face of all opponents. "You may patch up a peace as best you may. But it will never, can never, be done at the point of the sword." "Quien sabe?" again asked the political Powell, who was open to conviction on either side. And so the cavalcade rode swiftly on its way. They reached the entrance to the canyon at dusk; after a brief rest Capt. Stevens insisted that they should continue on their line of travel, because of the possible danger of attack from Indians or other stragglers in the mountains. And so it was that the party traversed the whole of the canyon fortifications under cover of darkness. And whatever John's motive in so doing might be, it was not communicated to the others. But when they passed peak after peak, all brilliantly illuminated by camp fires, around which men stood silent and grim, Governor Cumming felt some doubt as to whether this glowing tribute was a token of respect for themselves, or a skilful multiplication of resources on the part of the mountaineers. XVI. THE PEACE COMMISSIONERS As the small and weary party of travelers went into camp that night a messenger rode quietly up, and gave a small packet into the hands of Stevens. John did not unfasten the packet at once; he had much to do in making camp and preparing things for the night. But when the stillness of late evening brooded over them, John drew out from the wrapping a half dozen letters, among them being two of instructions to himself from General Wells; among the letters from friends and relatives to the Utah squad, there was a small missive, written in a delicate, familiar hand, addressed to Charlie Rose. John immediately went over to the far side of the camp fire where Charlie lay at ease, and delivered the small letter. He was quick to note the sudden excitement which quivered along every nerve of the young fellow, as his fingers grasped the expected note from Diantha Winthrop. Both knew who had written the letter. Both were mountaineers; ready of action, but slow to confide. John took careful notice of all his own instructions, read by the light of his heaped-up fire. But in and through it all his thoughts were centered on that missive lying on the heart of Charlie Rose. The remembrance of that letter lay in his own breast for many days, like a coal of fire. As the party emerged, two mornings later, June 7th, 1858, from the last of the canyon defiles, they were at once struck with the wild beauty before them. It was a barren valley, through which flowed a few green-fringed streams, a silvery line of shimmering water on its western horizon betokening the presence of the blue salt sea, and near the northern mountains the prosperous beginning of that inland empire, now dotted here and there, over the checker-board regularity of its wide-streeted design, with the green of planted fruit and shade trees. The geometrical fields around and beyond this incipient city amazed the party with their regularity. "They plant their whole civilization in accordance with the line and plummet of order. Irrigation makes the system and regularity a vital necessity," explained the Governor. "How distinctly you can see in this wonderful atmosphere," exclaimed Governor Powell. "I should think that town but a few miles away, and that lake shimmering in the distance is, how far away? A dozen or so miles?" The Governor smiled as he explained distances and details with the growing enthusiasm which ever belonged to even temporary ownership in Utah scenery. "This is the most wonderful place in the world. The eye is not weary, the brain is not taxed, nor the body aged, by life in this salubrious climate. And you can see objects many miles away. Indeed the clearness of the air makes distance a very deceptive matter." "Make it all a little more civilized," growled the weary Major. As the party rode down into the streets, the tomb-like silence greeted them uncannily, and the faces of the Commissioners were puzzled and anxious. "What does all this deserted look mean?" asked Major McCulloch. "Sir," answered the Governor, "I must now inform you of a condition in this Territory which I had hoped would be over and done with when we returned to this Valley. Brigham Young told me some weeks ago that he should vacate every town and hamlet in this Territory. More, he should set fire to every house, destroy every green thing, and leave behind him a desolate waste, such as he found when he came here." "Zounds, man, how can the old rebel dare to do such a thing?" asked the Major. "Major McCulloch, Brigham Young may be a fanatic, but he is not nor never has been, I am persuaded, a rebel. He loves his country as dearly as ever you did. And, sir, I cannot hear him vilified, even by a Peace Commissioner." The tone of gentle quiet in the last words robbed them of their ironical sting, and the irascible old soldier grunted as he shifted his position on his tired steed. "These people have been most unjustly treated, so they think, and if you are to be peacemakers, you must meet them on their own footing, and not on any stilted plane of your own setting up." The silent streets, the empty houses, the absence of even a dog or other animal was very mournful, and not a man in the party but felt the pressure of that heavy grief. The rattle of their horses' feet echoed far up the empty street. Zion had fled! "What a pity there were not poet or artist here," said Governor Powell, as they rode with noisy echoes along the silent roads. Overhead the young cottonwood trees were throwing delicate shadows upon the trickling streams that coursed down by every sidewalk. In the well fenced city lots, surrounding the comfortable but lonely and deserted houses, had been planted generous kitchen gardens, now withering and dun in the sweltering sun. The forge of the blacksmith was silent and black through its widely opened door, and most of the windows and doors were barred and closed, while the flaunting weeds in all the streets and sidewalks bore eloquent evidence of the desertion of man. "This is most damned lonesome, Governor Cumming. Not much like your gaudy pictures drawn out in camp." "I had hoped that Brigham Young would repent himself; for I promised to make peace and to keep it." "Pretty bold of you, sir, I must say, sir." And the old soldier sputtered with annoyance. "Major, I brought my wife in from Camp Scott, as you know, last month. And when we came into this deserted city, partially deserted even then, she could not withhold her tears. She wept like a child to see this terrible sight. She besought me as only a tender woman could, to do everything in my power to bring this unhappy and wronged people back into the homes that their toil and sacrifices had created in this desert wild. And, sir, it is because of those tears, and that tender pleading, that you are here today. I have neither taken sleep nor food, except by necessity, till President Buchanan has listened to my appeal and has sent you gentlemen out to undo this most awful blunder." "Sir," answered Governor Powell, with a note of reverence in his voice, "your judgment is no less to be commended than your sentiment." "Quite right, sir; quite right," and the bluff old Major blew heartily at his bugle of a nose. "I wish we may see all this unhappy business well settled. But, sir, I don't like this damned loneliness!" And neither did any of them. XVII. BROTHER DUNBAR SINGS ZION The old Council House was a scene of profound excitement the next morning after the events recorded in the last chapter. There were gathered in its square brick walls the leaders of a people who had been suspected, made an incipient war against, tried and found guilty, and who were now about to be forgiven, when according to their own ideas they were not guilty of one single count in the whole indictment. Up from the South where the people were bivouacked, had come two score of the leaders and elders. Within the larger council chamber there was not much talk that morning and few outward semblances of the suppressed excitement. These men were too accustomed to action to do much talking in the face of danger. Here and there were a few groups talking of the possible outcome of the day, while still others exchanged whispered items of news of the families in the South and the mountaineers in the eastern canyons. As Brigham Young entered the room, accompanied by Heber C. Kimball, whose eloquent, snapping black eyes, shining bald head and kingly form towered above many of those assembled near, they were greeted cordially by their associates, and at once took their seats on the small raised platform at the western end of the room. Almost at the same time a whispered word went round that the Commissioners were at the door. Captain Stevens flung open the inner door of the council chamber and announced quietly: "President Young, I beg leave to announce the Peace Commission." As these two gentlemen entered, followed at a little distance by Governor Cumming, who had lingered to exchange a word with some one in the hall, Brigham Young arose and cordially extended a hand of welcome to his new visitors. John stepped back into the hall to exchange greetings with some of his friends and as he stood chatting for a moment he was tugged by the coat-sleeve and turned around to find Tom Allen's jolly eyes beaming into his face. With the sympathetic ear of a good listener, John was soon deluged with verbal pictures of conditions down in Prove and vicinity. He discovered for himself the bear-hut, and saw its present rejuvenation, filled with the families of Winthrop and Tyler, who used the two rooms as dining room and kitchen; the half-dozen wagon boxes, as of old days on the plains, served as bed-chambers for the two groups of families. He knew in a trice about the birth of the Mathews twins, the quarrel of Annie Moore with Stephen Grace; he grasped almost before it was told, all the details of that strenuous and yet rather monotonous existence down on the banks of the shallow Timpanogos or Provo river, as he caught at random the pictures flung at random by his old friend and associate. "And, oh yes, don't go yet, John; I must tell you the very latest. Diantha Winthrop is wearing Charlie Rose's ring. How's that for high?" The arrow struck where Tom vaguely hoped it would. If there was one thing above another that pleased jolly Tom Allen it was to stick teasing arrows into his friends. But he did not have the satisfaction of even guessing how near his shot had struck home, for he was instantly swung round and out of the way by Corporal Rose himself, who thus addressed himself to John: "Captain Stevens, the President is just calling the council to order, and it is desired that you shall be with us in the council." John instantly accompanied Corporal Rose into the inner room, and Tom Allen was left to his own conjectures and the silence of the deserted hall. Within, the groups of stern-visaged men had settled themselves in orderly lines upon the rows of benches, and on the raised platform sat those tried and true friends, Brigham Young, Heber C. Kimball, George A. Smith, with handsome young Joseph F. Smith and General Wells; and here John went quietly to find his own seat among the few Utah officers sitting near General Wells. In the center of the aisle sat rough old A. P. Rockwood, the commissary-general, with utter indifference to his rawhide boots and faded blue overalls, but with a perfect appreciation of his own great sagacity and importance. Already the council was in operation. Governor Cumming introduced ex-Governor Powell to the assembly, and that gentleman proceeded in his customary smooth language to recite the facts connected with the presence of the Commissioners in Utah. He referred to the action of the President of the United States in sending out the Commission and read in solemn tones the pardon sent out by that great executive. The pardon was couched in somewhat elusive terms, but it was plain that the "Mormons" were accused of over fifty crimes and misdemeanors, for all of which his excellency, the President, offered amnesty to all who would acknowledge the supremacy of the United States government, and in this acknowledgment permit the troops now quartered outside the Territory to enter and take up quarters within said Territory. The paper concluded with a pledge of good faith to all peaceable inhabitants of the Territory, and an assurance that neither the Chief Executive of the Nation nor his representatives in the Territory would be found interfering with the religion or faith of the inhabitants of this region. Governor Powell emphasized the pledge on behalf of himself and associate Commissioner. He explained somewhat loftily, yet in good grace, that they did not propose to inquire into the past, but to let all that had gone before alone, and to talk and act now only for the future. Brigham Young called upon one of his near associates to speak: John Taylor, whose dark eyes looked out from under his splendid brows, and whose dignified, courtly manner won the admiration of even that bluff old Major McCulloch. This valiant friend of their late martyred Prophet, Joseph Smith, gave utterance to some fiery discourse, tempered with the desire to bring about peace, if it could be a peace with honor. He was followed by Brigham Young's nearest friend, George A. Smith, who told the Commissioners in ten minutes more of the "Mormon" people's past history than even Governor Cumming had ever known; he told them that the "Mormons" had come out here to these barren vales "willingly because they had to;" and he added that they were ready "if needs must or the devil drives" to seek other homes in the same manner. Some few but fiery words were spoken by Adjutant-General James Ferguson, and John's whole soul went out to his superior officer, who voiced the sentiments of the whole Utah militia. And then Brigham Young arose slowly, as though he were too full of thought and the responsibility of his position to act except with full deliberation. His voice was stern and cool, but vibrant, and it cut into every corner of that council chamber with thrilling if somewhat sharp enunciation. If his action were deliberate, there was no hesitancy in his speech. He said: "I have listened very attentively to the Commissioners, and will say, as far as I am concerned, I thank President Buchanan for forgiving me, but I can't really tell what I have done. I know one thing, and that is, that the people called 'Mormons' are a lawful and loyal people, and have ever been. It is true Lot Smith burned some wagons last winter containing government supplies for the army. This was an overt act, and if it is for this that we are pardoned, I accept the pardon. The burning of a few wagons is but a small item, yet for this, combined with false reports, the whole 'Mormon' people are to be destroyed. What has the United States government permitted mobs to do to us in the past? Gentlemen, you can answer that question for yourselves. I can also, and so can thousands of my brethren. We have been plundered and whipped; and our houses burned, our fathers, mothers, brothers, sisters, and children butchered and murdered by the scores. We have been driven from our homes time and time again; but have the troops ever been sent to stay or punish the mobs for their crimes? No! Have we ever received a dollar for the property that we have been compelled to leave behind? Not a dollar! Let the government of our country treat us as we deserve. That is all we ask of them. We have always been loyal and expect to continue so. But hands off! Do not send your armed mobs into our midst. If you do, we will fight you, as the Lord lives. Do not threaten us with what the United States can do and will do, for we ask no odds of them or their troops. We have the God of Israel--the God of battles--on our side; and let me tell you, gentlemen, we fear not your threats. These, my brethren, put their trust in the God of Israel, and we have no fears. We have proved Him, and He is our friend. Boys, how do you feel? Are you afraid?" Instantly there was a crash of voiced response to the man Brigham's fearless words. They might be termed fanatics--these men--but they could never be called cowards. John held his breath as Brigham Young continued: "Now let me say to you Peace Commissioners: we are willing those troops should come into our Territory, but not to stay in our cities. They may pass through this city, if needs be, but must not quarter nearer than forty miles to any city. If you bring your troops here to disturb this people, you have a bigger job on your hands than you or President Buchanan has any idea of. Before the troops reach here, this city will be in ashes, every tree and shrub will be cut to the ground, and every blade of grass that will burn shall be burned. Our wives and children will go to the canyons and take shelter in the mountains; while their husbands and sons will fight you to their last breath. And as God lives, we will hunt you by night and by day till our army or yours is wasted away. No mob, armed or otherwise, can live in the homes we have builded in these mountains. That's the program, gentlemen, whether you like it or not. If you want war, you can have it; but if you wish peace, peace it is; we shall be glad of it." Once more Governor Powell arose and in honeyed tones he soothed the tumult of emotions now swelling upon the high tide of that stern-visaged assembly of men. He dwelt with moving eloquence upon the great clemency of the President of the United States and the magnanimity of that authority in setting aside all past offenses, and he told of the bright future which awaited a new Territory begun under such favorable auspices of frugality and industry. He praised all for their temperance and toil. He grew eloquent as he moved along the current of his own fervid imagination, and his pictures of the coming era of peace and prosperity caught, not only his own hearty sympathy, but mollified and quieted the turbulent elements there. He assured them that the army of the United States would not enter the Valley, only as they were given permission by that gallant and humane Territorial executive, Governor Cumming. And he was in full cry upon a swelling compliment to that genial peace-promoter when the door of the hall was flung open, and a barbaric figure, hard-ridden through miles of flying dust and unwashed haste, flung himself into the room. The old slouch hat upon the head of that dramatic figure was drawn down upon a mass of braided hair, wound round and round the bullet-shaped head. The hooked nose, the sleepy-lidded eyes, half closed upon the eagle glance of that "Mormon" scout, Indian fighter, sheriff, and free-lance, Porter Rockwell, sent a shivering thrill of apprehension into the breast of every mountaineer in that chamber. Porter Rockwell bore no trifling message! A moment of converse followed in hasty, lowered tones with Brigham Young behind the back of that eloquent Kentucky politician who was just then extolling the orderliness and clemency of the troops, now quietly resting in Fort Scott; and then, up rose, without haste, but in sudden sternness, Brigham Young, as he said in piercing accents: "Governor Powell, Major McCulloch, are you aware, sirs, that those troops are on the move to this city?" "It cannot be," answered the orator, Powell, as he swung instantly around to face his questioner. "For we were promised by General Johnston that they should not move until after this meeting." "I have received a dispatch, sir, that they are on the move to this city, and my messenger would not deceive me." There was a hush as of the tomb on every lip and heart in that assembly. The thunderbolt had fallen. In that same severe but perfectly self-possessed voice, Brigham Young asked: "Is Brother Dunbar present?" "Yes, sir," answered that flute-voiced musician. "Brother Dunbar, sing 'Zion.'" And in the electrical silence which ensued, rang out the clarion tones of the "Mormon" battle-hymn, if such it could be called, since it embodies a spiritual triumph rather than a temporal subjugation. Brother Dunbar sang: O! ye mountains high, where the clear blue sky Arches over the vales of the free, Where the clear breezes blow And the pure streamlets flow, How I've longed to thy bosom to flee. O Zion! dear Zion! home of the free: My own mountain home, now to thee I have come, All my fond hopes are centered in thee. Though the great and the wise all thy beauties despise, To the humble and pure thou art dear; Though the haughty may smile, And the wicked revile, Yet we love thy glad tidings to hear. O Zion! dear Zion! home of the free: Though thou wert forced to fly to thy chambers on high, Yet we'll share joy and sorrow with thee. In thy mountain retreat, God will strengthen thy feet; On the necks of thy foes thou shalt tread; And their silver and gold, As the Prophets have told, Shall be brought to adorn thy fair head. O Zion! dear Zion! home of the free; Soon thy towers will shine with a splendor divine, And eternal thy glory shall be. Here our voices we'll raise, and we'll sing to thy praise, Sacred home of the Prophets of God; Thy deliverance is nigh, Thy oppressors shall die, And the Gentiles shall bow 'neath thy rod. O Zion! dear Zion! home of the free: In thy temples we'll bend, all thy rights we'll defend, And our home shall be ever with thee. It was impossible to calm the tumult any more for that day. Peace or war, the situation was very much in the hands of Brigham Young for the time. As the three Eastern officials made their way slowly out of the door, with mingled chagrin and anger, Governor Cumming asked his companions: "What would you do with such a people?" "Damn them, I would fight them, if I had my way," answered Major McCulloch, unconvinced that the rumor was in any degree true. "Fight them, would you?" answered the Governor sadly. "You might fight them, but you would not whip them. They would never know when they were whipped. Did you notice the fire and flash in those men's eyes today? No, sir; they would never know when they were whipped." "I fear," said Governor Powell, reflectively, as they retraced their way sadly through the silent echoing streets to one of the few inhabited houses in the city, the hotel on Main Street, "I fear that the messenger was right. I had occasion to doubt the rashness of General Johnston's temper before we left the camp. Yet, I hope, I hope it is not true. I am loath to see the blood of good men shed for naught. But what a strangely dramatic people! They sing their defiance instead of announcing it." There was another council held the next day; messengers were sent from both the Peace Commission and Governor Cumming to Camp Scott, and at length the whole matter was patched up, and the Commissioners were permitted to have their way. But meanwhile Brigham Young, with all his associates, had fled once more to the South and the deserted streets of the city were pressed only by the feet of the few and scattered non-"Mormons" who had chosen to remain through all these troubles within the borders of the unhappy Territory. XVIII. THE ARMY ENTERS THE VALLEY The armies of the United States were to enter the valleys of Utah. President Buchanan had said they must, the Peace Commission and Governor Cumming said they ought, and Brigham Young said they might. On the twenty-sixth day of June, 1858, at daybreak, the advance column of the army began its march through the streets of Great Salt Lake City. The soldiers, whose eyes had for so many months rested on desolation, looked down from the mouth of Emigration Canyon with a pleased surprise on all the goodly evidences of civilization about them. Houses, with blinking windows and comfortable porches; wide streets, flanked on either side with running streams of clear, cold, canyon water, over whose rippling surface drooped in graceful lines the native cottonwood, which had been dug from the neighboring canyon streams and planted along every water-course to furnish shade and rest for man and beast; commodious homes, barns, fences and outbuildings gave this unique city a look of mingled rural simplicity and urban attractiveness. The huge blocks were laid out in large lots, whereon sat with sturdy independence each snug house, its surrounding fruit and vegetable plantations fenced in with poles or cobbles, thus forming a generous combination of orchard and kitchen garden. The soldiers were not more curious nor more deeply impressed with the queer appearance of this well-built yet deserted city than were the officers, who rode here and there inspecting their various divisions. Colonel St. George Cooke, who had been in service with the "Mormon" Battalion in Lower California, rode through the city with bared head and gloomy eye, as a silent evidence of a respect and sympathy which did his head no less honor than his heart. One handsome, dark-eyed young officer looked about and rode from side to side of the silent streets, at last opening a gaping gate wide and riding within the yard, as if unable to restrain his curiosity. As he rode around to the back of the house, a door opened, and a man stood silently watching his approach. "Well, my good fellow," patronizingly said the young blue-coated horseman, "can you tell me the meaning of the extraordinary appearance of this extraordinary city?" "What's extraordinary?" asked the bearded man, leaning against the doorpost. "Do you mean, what's the meaning of the word? or what's extraordinary about the town? You must know, my man, that it seems very strange--to use the simple terms suited to your capacity--to find all these good houses, barns and gardens empty and to find no living soul moving about. Not a woman or girl, not even a child or dog, to give active life to your rural scene. Where are your women and children? I have seen one or two men, but not a woman." "Don't see a woman, hey?" and John Stevens looked about him with indifferent insolence; "well, I don't either." "Can't you answer a civil question, my surly fellow? Where are your families?" "They are out of your reach, scoundrel, as well as out of your sight! What are you going to do about it?" "Oh, I'm not afraid; the women will find us out. They have a particular fondness for brass buttons, you know. I have no doubt that we shall find all the women we want, provided that you big strapping fellows have a few dozen over and above your own needs." The sneering yet airy tones of this speech made John Stevens clinch his hands in silent yet mighty anger. But, under orders to maintain peace, he merely turned around and sauntered towards the barn, leaving his questioner to go or stay as he pleased. "What in the name of mischief does this deadly quiet and desertion mean?" asked the same officer, as he rode out into the street and found his companions still streaming down the silent road. "I have just heard the Colonel say that these people have followed their leader, old Brigham, down to the southern part of the Territory, and that they intend to emigrate to Mexico, or--who knows--to Brazil, maybe. They were determined to give us no excuse to kill them or to even administer the punishment they so richly deserve." "Run away, have they? Well, that's cool. Here we've come out over the most forsaken country in all the United States; have passed the beastliest winter ever seen by soldiers, since Moscow, and yet when we are here ready to get in our work, behold the sacrifice has picked up his heels and fled ingloriously." "Not even having the grace to leave us a scrubby ram caught in the thicket. Too bad, old fellow. What about all your plans for a modern seraglio? No doubt the women are kept under the closest surveillance, wherever they are." "Oh, well, as I told a raw-boned fellow in the dooryard back there, if the women get a sight of us, they will follow us without our even going to the trouble to whistle for them. I have known the dear creatures all my life, don't you know?" All day, the tramp, tramp of armed men, the rattle of heavy field-pieces, the jingle of swords and guns, the rumble of baggage wagons, with occasional bursts of music from the regimental bands--these were the only sounds heard through the tomb-like and deserted streets. So profound was the silence that, at intervals, between the passage of the columns, the slight monotonous gurgle of City Creek struck on every ear. The only living creatures to be seen was the group of men who stood around Governor Cumming on the Council House corner and waved a cheerful yet subdued salute to the troops, as they filed lustily by. Inside of many of these houses, no sign of inhabiting life remained; the furniture was piled in great heaps, with under portions of shavings and kindlings and straw, ready to be burned at a moment's notice; while in a few houses there were eager watching, silent men inside, who held flint and steel ready to apply to these crisp piles of shavings if ever the marching feet outside had stopped and attempted any desecration. Outside, everywhere, great piles of straw lay upon grass, garden and outbuildings; all ready for the instant torch of destruction. All day, all day, the marching feet and wondering eyes passed through the desolate streets. There were no stops, no breaking of ranks, save here and there, where some daring soldier's hand would seize and pluck a fragrant bloom from a flaunting rose-bush, or a thirsty, dust-stained soldier would stoop, and making a cup of his hands, drink of the running, sparkling streams along the road. The divisions clanged heavily along with no rest to the steady, onward, measured march. The fragrant grass-grown streets were not more eloquent of a whole people's sorrowing desertion than were the sun-rotting barrels and buckets near the unused wells of water. Forty miles to the south there awaited in the silent desert the spot where these journeying troops would halt in their march, and striking permanent camp, sojourn for a season. But the army would camp for the night on the dry plain across the river Jordan to the west of the City. As the last company of soldiers filed past the western streets in the late summer evening, John Stevens warily closed his own and other doors in the neighborhood, and together with a party of scouts, he rode stealthily down to the army camp, made temporarily a couple of miles beyond the river Jordan. He watched in silent suspicion the whole night through, and when morning light found men and camp-followers astir, he, too, was on the alert, and at a safe distance he followed the long moving column for two days as it stretched from the banks of the river Jordan down through the narrow pass beside the treacherous stream's banks. On and on the marching lines flowed heavily down the southern road, past the northern edge of the lovely sheet of blue, clear water called Utah Lake; around and around this lake the road ran, past the northern shores of its clear blue glory; past the chain of canyon defiles which opened at last into the Cedar Valley, and down into the heart of that desert vale, where only the cricket and sage-brush gave evidence of animal or vegetable life. Here on the valley's one water course the army halted. They made their permanent quarters there and called their first Utah camp "Floyd," in honor of the Secretary of War. Here, then, the army of the United States was quartered, with the approval of the great and distant heads of the Government, and the disapproval of the surrounding bands of half-hungry and half-frightened Ute and Pauvan Indians; with the grudged consent of General Albert Sidney Johnston, and the silent acquiescence, that armed truce, of the intrepid "Mormon" leader, Brigham Young. As the last tent was set, and the whole machinery of camp life once more set in motion, Captain John Stevens found himself at liberty to ride, with his companions, into the southern rendezvous of his people, at Provo, and to make due report to his commanding officers. As he turned his face eastward and rode at the head of his company his relieved thoughts flew from those larger affairs of state to his personal affairs; and he wondered silently whether it were whim or affection which kept Charlie Rose's ring on the finger of Diantha Winthrop. If it were whim--well, eternity was very long; if it were affection-- "Corporal Rose," he said, somewhat sharply, "we shall take no rest for dinner, but press on at once for Provo." And Corporal Rose, albeit full of wonder as to the sharpness and the haste, was very glad to ride straight on to Provo. XIX. TOM ALLEN DREAMS A DREAM Most of the Saints had halted in Provo; here on the banks of that brawling river, called by the Indians, in soft labials, Timpanogos, had grown up a large temporary metropolis; and that half-tented, half-domiciled host, whose human hearts beat with hopes and fears, and whose tongues and thoughts were still very human, in spite of the past, the discomfort of the present, and the grave uncertainty of the future, carried on life's daily details with fitful regularity. Thirty thousand people were encamped in the beautiful Utah Valley, around the borders of Utah Lake. The swimmer, across the Grecian gulf was far more interested in the exact measure of his stroke than in the record he would make in future history. So, too, on the banks of the Timpanogos, men were more interested in the withering crops in the Salt Lake Valley than they were in the secession of the South or in the possible outcome of their own difficulties. So there sat in Provo, in a small, dingy back room, two girls, just now vitally interested in making a huge pot of cornmeal mush for the supper of two or three associated families. The unwieldy vessel swung from the crane over the huge fire-place. The strenuous excitement of the Move had gradually subsided, leaving the young people at least once more gaily afloat on the seas of their own impulses, their own fears and their own loves. "Don't stop stirring that cornmeal, Dian, until it is thoroughly cooked," said Rachel Winthrop, as she entered the hut. "You know that your brother hates raw mush; and it is a science to know how to cook it. When it has boiled a good half hour, I will come in and stir in the flour to thicken it." The girl bent over the fire-place and stirred the bubbling mass in the pot, while her pink cheeks turned to rosy red. "Oh, Ellie, what a nuisance a fireplace is, anyhow. I didn't half appreciate our good step-stove until I came here and had to work on this." "Never mind, Dian, I shall have these batter cakes in the skillet baked in a minute, and then I will stir it for a while." "Standing over a fire like this makes my cheeks just like ugly old purple hollyhocks. It's all I can do to get along with my homely red cheeks under ordinary circumstances, but when I get over a fire it simply makes me hideous." "Oh, no such thing; why do you care, anyway, Dian, there's no one here to see you?" "Don't need to be! I am conscious of it and that is enough." "Say, Dian, do you miss John Stevens? I am just homesick to see him. We have scarcely laid eyes on him this winter or spring." "No, I can't say that I care. John is good enough, but he is so quiet; I believe he is too tame to really amount to much." "Tame! John Stevens tame! Well, Dian, I gave you credit for more discernment than that. Why, I don't believe that there is a braver or more passionate man living than John Stevens." "Oh, I don't say but what he has temper enough; the flash in his eyes tells that; but I mean he is tame around women. He pokes around as if he didn't care whether you were alive or dead. I like some one with eyes and ears. Some one who has a grain of gallantry in him. Not such a stick as John Stevens." "Why don't you set your cap for Tom Allen? He has eyes and ears for nothing else than women." "And his dinner! Tom Allen! Oh, my! He has no more romance in him than a dinner plate. Just think of it!" And the girl laughed and laughed that silvery, teasing, rippling laughter, till her mush sputtered and boiled over with indignation, into the glowing coals of the fire-place. "Well, you may laugh, but I really think that Tom Allen is as nice as he can be. He may be funny and droll, but he has a great big heart in him, and if he wasn't engaged to Luna Hyde I would set my cap for him myself." "Oh, Ellie, Ellie; you could flirt with anybody, and could, I verily believe, love anybody that gave you good reason not to, but my heart is of less impressionable material. It isn't so gentle and lovable as your dear little one." Evidently Ellie wanted to turn the talk away from herself, so she offered to stir the mush, while Diantha watched the cakes. The conversation drifted to their immediate surroundings. Several families had decided to put their fortunes together during the Move period, and the Winthrops, Tylers, and a family of Prescotts, who had several little children, and Tom Allen and his mother were all living crowded together in one or two little log houses on the Provo River's banks. Ellen's mind was dwelling just now on jolly Tom Allen, who spent no time at work or play which was not well interspersed with fun; fun which was innocent in itself, but which sometimes led to injured feelings. "Come, girls," said Rachel Winthrop, entering the kitchen, "I know you must be ready and the folks are gathering in for supper. Here, Dian, stir in this flour slowly and carefully, and I will be ready to take it up in just one minute." The united families were soon gathered at one long table, each person impatient for his frugal meal, and each filled with the primal thoughts and impulses common to all humanity. Had any one of them been conscious of the real pathos of their situation, the scene might have melted such an one to tears. Driven from comfortable, hard-earned homes, through fear of armed violence, these four or five families--like thousands of their friends--unable even to get a home to shelter them from the winds and storms of the late spring weather, were all huddled together in these three small log rooms. They were compelled to make beds on the floors for the children and to use their wagon-boxes for their own sleeping compartments; and the utmost precaution was necessary to maintain order and decency in their crowded condition. The good people of Provo were taxed to the extreme to give shelter and comfort to the fleeing thousands who had suddenly called upon their hospitality. Tents, boweries, shanties, and rude structures of all kinds were pressed into service. And the people who could secure shelter of any sort were deemed fortunate. The work pressed hardest upon the women. Compelled to carry on the common vocations of life under such circumstances, the weekly washings, ironings, cleanings, and cookings taxed even the most patient and strong to the uttermost. Our friends were lucky in having Aunt Clara Tyler included in their number, for she went about in her quiet way, healing wounds made by thoughtless tongues, and holding back the quick anger which pressed so hard upon irritated nerves and worn-out bodies. There was a saying, when Aunt Clara invited someone to take a walk along the river bank with her, "There goes Aunt Clara--not to cleanse the cups, but to mend some broken heart." Aunt Clara and her friends were not the only ones who took walks by the river banks. It came to be a common thing for Tom Allen and Ellen Tyler to stroll up and down its winding paths, talking sometimes seriously and sometimes in that quizzical way so common to Tom. Sweet little hungry heart! Ellen was a loving soul, whose worst fault was a selfish weakness, a trait often admired in a sheltered woman, but dangerous in one thrown upon her own strength. She must, however, learn her lessons, as we must learn ours. One day in the late spring, Ellen came home from her walk unusually pensive and thoughtful. She waited till after the evening prayers, and then asked Diantha to go with her down by the big cottonwood tree, for she had something to tell her. Sitting down on a grassy knoll, under the twinkling young stars, Ellen poured out her heart's confidence. "You know how much Tom thinks of his religion, Dian, in spite of his odd ways. He is as good a Saint as the best, if he does make light of some things. I know his heart, for he has shown it to me, and I know he is one of our best men." Dian looked as if she would like to introduce some of her own reflections upon the sincerity of Tom's religious professions, but from the serious tone of her friend's voice, she felt constrained to be as charitable as possible. So she contented herself with saying: "Oh, yes, Tom is good enough. I don't believe he would do anything really dishonorable or bad for the world." "Oh, Dian, he is really and truly a dear, good soul. I want you to know him better. For if you do, you will surely love him better." Again Diantha looked her doubt upon this point; but the dim light of the young moon did not betray her opinion, plainly as it was expressed upon her mobile face. "Dian, I am going to tell you something and ask you for your advice. You know I have great confidence in your judgment." "Better ask Aunt Clara," said Diantha, afraid to trust her own opinion, where Tom Allen was concerned. "No, I want to talk to you. Maybe some day I will tell Aunt Clara, too; but, just now, I feel like telling you." The girl sat with her hand resting on her cheek, gazing into the clear starry sky above them. After a pause she said slowly: "Dian, do you believe in dreams and visions?" "Why, yes, of course I do; if they are of the right kind, and not brought on by eating too much." "Well, I believe that we get many revelations through our dreams, if we only knew how to interpret them." Another pause; then the girl said softly: "Dian, Tom Allen has had a dream or vision about me." The idea of Tom Allen having anything so serious as a vision almost upset Diantha, but she controlled herself and asked: "What was the vision?" Diantha was rather curious now to know if she had been really mistaken in her estimate of Tom's character. "Tom dreamed, or was carried away in a vision, and thought he lay upon his bed, very sick and nigh to death. As he lay there, pondering upon the past and future, he said he saw his door open softly, and, surrounded by a white light, I entered the room, with a banner in my hand, on which was inscribed: 'Marriage or death.' Then the dream ended." Diantha looked at the serious face of her friend for one moment, and tried to get up and get away, but it was no use. Her keen sense of the ridiculous rendered her so weak with inward laughter, that, at last, she sank back upon the earth, and broke forth into peal after peal of ringing, hearty, uproarious laughter. She fairly screamed at the last, the absurdity of it all so overcame her that she could not control her mirth. "What is the matter with you girls?" asked Rachel Winthrop, coming out of the house to see the cause of this violent laughter. "Nothing, only one of Tom Allen's jokes," answered Diantha, for Ellen was too offended to say anything at all. "Why, Dian, don't you think he dreamed that?" Ellen asked at last, in a hurt, low voice. "If he did, he dreamed it with his eyes wide open, depend on that. Oh, Ellie, Ellie; anyone who pretends to be good and who is good to you, can pull the wool over your eyes, you dear little confiding thing." But Ellen felt as if some one through this act, small as it seemed, had torn from her eyes a veil of confidence in things good and true that no one could ever replace. If things could only be different in this life! If she had only told Aunt Clara, she would have so measured her judgment and comment that this event would have strengthened Ellen's faith, while pointing out the absurdity in a sweet, motherly way! But to have Tom tell her such a thing; thus treating a sacred sacrament as a matter of light ridicule--this was most galling; and that she could believe it, too! It cut Ellen to the soul, to have her friend laugh so, as much at her own childish simplicity as at Tom's foolery. Oh, it was cruel! But Diantha could not help laughing. The ridiculous picture, the banner; the inscription; it was too funny! Ah, foolish youth, so credulous, so incredulous, so tender, and yet so cruel! And only poets and prophets may tell us which is comedy and which is tragedy. For laughter may presage death, while death itself is the door to love and life eternal! XX. A SOLDIER IN DISTRESS There was a coolness between the two girls after the dream episode, which lasted for a number of weeks. Diantha could not see why her friend should take offense at such a trifle, as she termed it. As for Ellen, she felt in an indefinable way, that somebody had, with the tiny point of a pin, shattered what to her had been the most beautiful bubble she had ever possessed. She was too little inclined to look back of events for causes, to attempt any rational explanation of the whole matter; she only knew that it had been delightfully romantic to fancy herself the subject of a vision and to feel she was the chosen of heaven for exalted positions; and when her one foolish trust had been shaken and her dream rudely dispelled, she felt as if there was not truth or stability in anyone or anything. The blow was crueller than her friend had any idea of; what the results would be only time and the offended girl's actions could tell. Ellen now took her walks by the river alone. She shunned Tom Allen as coldly as she did Diantha Winthrop. She would wander off, and with a pensiveness peculiar in one so light-hearted, avoided everyone, whether friend or stranger. She would go to the old bathing place and after lying on the grass for hours in moody silence, slip on her old home-spun bathing dress, and plunging into the cool waters of the river, she would lave her hot and tired limbs in the cooling waters, after which she would feel better and able to go back once more to an existence which had become monotonous and dreary. Love and admiration are as necessary to women of Ellen's affectionate nature as are sunlight and warmth to growing plants. One late spring afternoon she was, as usual, sporting and dashing around in the clear, swift stream, when suddenly raising her eyes, she saw on the opposite bank of the river a young man on a fine, restless, white charger; he was dressed in the becoming blue of a soldier; on his coat glittered and dazzled rows of brass buttons, and on his shoulders gleamed the insignia of army rank. He was looking at her very earnestly, and yet without seeming rudeness. Ellen sank at once into the water, so that nothing was visible but her head, and, turning away her face, hurriedly made for the shore, creeping along under the water as it grew shallower. The horseman, divining her fright, or actuated by some other motive, turned his horse's head, and galloped away in the direction of the ford, a quarter of a mile above where she had been bathing. Oh, if she could only reach the shelter of her own home before this stranger could find her retreat! She flew to her leafy dressing-room, and with flying fingers adjusted her clothing, flinging her bathing-dress on the bushes and with heavy heart-beats in her throat she sped along the path to her home. She found that Aunt Clara had gone to a distant house where a child had died. Aunt Clara was away from home very much in those long summer days. She was busy with the sick bodies of her people; alas that she knew naught of the sick soul of one of the creatures that she loved better than she did her own life! How Ellen longed to spring into her friend Diantha's arms, and to tell her all that had happened! But Dian was not at home, and when Ellen learned that she had gone out horseback riding with Tom Allen she wondered with a queer little hurt in her heart if a small jealousy had prompted part of Diantha's cruel mirth at her own expense. Three days passed before Ellen ventured to take her customary walk by the river side. Then, indeed, her heart fluttered and sank, as she approached her leafy bower. But she saw no one and heard no sound to disturb her peace. She almost wondered, as she visited the spot day after day, if she had not possibly dreamed she saw the soldier on the opposite bank. She was getting silly on the subject of dreams, she told herself, scornfully. One lovely afternoon, as the canyon breezes were blowing down from the many clefts in the eastern mountain walls, with the bees humming about her the song of the desert as they seized the sweets of every flower in her path, and the distant sound of the foaming river just insistent enough to mingle with the rustle of the cottonwood trees over her head, Ellen strolled along the accustomed path, and with nimble fingers wove for her uncovered brown braids a wreath of wild grasses and the pale purple daisies which skirted every path in generous profusion. She thought resentfully of the many flowers which Aunt Clara said grew in such generous loveliness in her own native Massachusetts hills; there was nothing but hardship and desolation in Utah, with common daisies and cheap grasses for flowers. But on she wandered, sometimes humming softly and sometimes bitterly reflecting on her many trials, as she recalled the daily annoyances of her life. Suddenly she saw, a little ahead of her and out in the thick brush, a blue-coated man, either dead or asleep. Her first impulse was to fly as with the wind, for her own safe home. But there was a sort of unnatural look about the figure; a distortion which could not mean sleep. She paused, her heart making such confusion that she had to hold her hand over it for a moment to still its wild beating. Then, with a vague, dark fear, her heart now choking her delicate throat, she cautiously approached the recumbent figure. No, he certainly was not asleep, for his head hung down limp over the bushes in a helpless way which could never be sleep. And as she approached nearer, she saw his arm flung out, the sleeve drawn tightly up, and a stream of blood pouring over the white cuff of the shirt and staining the outer blue sleeve with its dull sanguinary hue. She looked at the face! It was colorless, and the lips were parted under the dark mustache, as if in death itself. What should she do? Again the wild impulse, the whispering voice in her heart, clamored for her to turn and flee to her own home and send some one out who could do much more than she, an ignorant girl. But what if the soldier should die while she was traveling all that distance? She looked into the face; it was handsome in the extreme, and about the whole figure there was an indefinable clinging fascination, which drew her onward so unconsciously, that she hardly realized what decision she had made until she found herself on her knees beside the recumbent form, tying up the gaping wound in the arm as tightly as she could with her own homely but strong cotton handkerchief; then over her own, she tied his own large handkerchief, which she did not fail to notice was of the finest texture and of snowy whiteness. She ran down to the river, and filling the pretty blue soldier cap with water, managed to get a little between his lips, and then she bathed his head and moistened his pale brows. It seemed hours to her, but it was only a few minutes, before the dark eyes opened and gazed with seeming stupidity into her own. Then life returned to his face with a look, which in some way thrilled her to her very finger-tips--she could not say whether it gave more pleasure or pain--as it crept into the eyes of the soldier, and he gazed silently into the face bent over him. Ellen colored and turned away, ostensibly for more water. The young soldier again seemed to sink into a faint and again she bathed and soothed his lips and head with the cool water, using her own modest apron to lay across his head as a bandage. Without opening his eyes, the young man faintly gasped: "Will you tell me where I am and what has happened?" "Indeed, sir, I do not know. I found you lying here when I came along the path, and have done what I could to help you to recover." Ellen asked no questions of the young man, her native modesty closing her lips; yet she was deeply anxious to know what had caused the singular accident. "Be good enough to hold my arm up, so the blood may not surge so painfully in the wound, will you?" Ellen obediently held up his arm, resting his elbow on her own knee to give it a firmer support. "The last I remember," whispered the young man, "two horsemen were coming towards me, and one seemed to threaten me with an open knife or dagger. I threw up my hand to ward the blow from my heart, and I knew no more." This peculiar story seemed to imply to Ellen's mind that some of her own people had noted the young man, and had tried either to kill or maim him. But she said nothing. Presently the girl grew brave enough to look at the handsome face beside her, as the eyes now remained closed, and the stranger seemed too exhausted to talk more. How fine and silky was the dark mustache which drooped charmingly over the well-cut mouth. The lips were very full; the chin was not so handsome and well-cut as the mouth; but the nose was fine, and the nostrils were delicate and arching; while the whole face was the handsomest she had ever seen, excepting that always handsomest of soldiers, Captain Van Arden. A vague wonder possessed her, why it was that her own boy friends and lovers were never so brilliant, so stately and so fine-featured as were the few strangers she had seen. Were the "gentiles" all thus fascinating and charming in every way? Why must "Mormons" be always plain and uninteresting? "Do you think you could help me off these beastly bushes?" asked the young man. "They make a very uncomfortable resting place." Ellen hurriedly sought a place where she dragged away a few loose dried sticks and other debris, and then with all the strength she could muster, she half dragged, half assisted the stranger to the soft earthy couch under the willow and cottonwood trees. The light of the afternoon sun fell in dancing glints and shadows on Ellen's brown tresses. The flowers on her hair gave her the look of a woodland sprite, which the dun-colored gown she wore, plain of skirt, but trimmed with ripples and ruffles of cunning device about the arms and shoulders, only increased. The flying draperies caught and flecked the sun and shadows of the cottonwood shade above them, making her resemble indeed a leaf-clothed maid, the occasional sunbeams deepening her eyes to their richest shade of chestnut brown. "My name is Captain Sherwood, of the United States army. I came over here for a little hunting and fishing," the young man said after his removal to more comfortable quarters. "I hope I have not frightened you, for I am not worth the pain I fear I have given you. Please do not be afraid of me; I will get away from here just as soon as I can move, and shall not trouble you again." "Oh, I guess I shall get over my fright. I am glad I could be of a little service. It is my duty to be kind to everybody, and especially to a brother officer of Captain Van Arden. I knew him when he was here a year ago." "My child," said the officer, with emphasis, and speaking in a serious tone, "you have saved my life, and I shall never cease to be your most humble and grateful friend, no matter where you go, or what may become of me." His dark eyes looked into her own with a soft appeal for sympathy and tolerance which was irresistible to the tender-hearted girl. "Indeed I have done but little; I have only helped you to recover from your faint from loss of blood." The young man winced at the simple, honest explanation, but sought again to impress his heartfelt gratitude upon the charming nurse he had secured. "Perhaps if some wandering 'Danite' had discovered me, in my helpless condition, instead of your gentle self, I should now indeed have no need for help or comfort in this life." "Indeed, sir, you mistake my people. They are not murderers nor cut-throats. I have heard that the 'gentiles' think that there are wicked men among us banded together to kill people, but in all my life I never saw or knew of such a band or ever saw such a being as a 'Danite.'" The officer saw he had gone a little too far, and so he turned his face away and with a sigh, he moved toward the fast-setting sun, and murmured, after a short pause: "How beautiful the effects of the parting sun-gleams are on your charming wild valley, with its glistening, turquoise lake, the snow-topped mountains, cleft and seared into gorges and canyon defiles, their uneven sides touched here and there with the deep green of the oak or the paler maple. You have a grand old castellated bulwark for the setting of your rural home." Now, all this was astounding to simple Ellen. To hear her gray, sage-covered, barren valley home described as in any way beautiful, and to know that such lovely descriptive albeit high-flown and theatrical words could be used in connection therewith, was a veritable revelation to her. But the allusion to the setting sun awakened other thoughts in her heart. Hastily rising, she sought her sun-bonnet, as she said: "I must go. It will be twilight now before I reach my home. I shall send someone down to help you and bring you to where you can be taken care of." Evidently this was not at all to the young man's mind, but repressing outward expression of his feelings, he simply asked, "Will you not go back to the place of my accident, and see if you can see anything of my horse? I don't think he would wander away from me, he is too much of a pet; and if you can find him, I am sure I shall be able to mount and get back to my quarters without putting you or your people to any more trouble on my account." By some queer mental process, Ellen inferred that the soldier had good cause to fear the ministrations of her own people, and yet she did not know how to answer such an inference. So she simply hurried back to the spot indicated, and there, not twenty feet from where she had found the officer, she saw the white horse, quietly barking the cottonwood tree to which he was carefully tied. She unfastened him, and leading him onward, remarked: "I guess your enemies, whoever they are, did not intend real harm to you for they have left your horse securely tied not far from where you lay." "I certainly owe them my heartfelt gratitude for that much; and to you I owe, what shall I say?" She was assisting him now to rise, and her face was close to his own, while his eyes shone with the look that had dazzled her once before. "Shall I say that I owe to you not only my heartfelt gratitude, but its inmost devotion?" Ellen trembled, with a vague feeling which was half repulsion, half enchantment. She had never in her most romantic dreams imagined anything half so sudden, nor half so eloquent as she felt this warm, openly expressed admiration to be. She hardly knew whether it pleased or frightened her most. One thing was sure, she was so anxious to get back home that she hardly said another word to her companion. As he stoopingly bent over his horse in evident weakness and raised his cap with his uninjured hand, he said in a low, thrilling tone: "This beautiful green retreat will be to me for the rest of my life a sweet, solemn temple. For here I have met not only a threatened and averted danger, but have seen and known its high priestess to be a maiden with an angel's face and a heart of gold. May heaven guard you, my sweet friend, till we meet again." Ellen gave him one shy, half-frightened glance, and then with her heart choking her throat with violent emotion, she sped like a timid hare to her home, through fast deepening twilight. The soldier, once the girl was out of sight, coolly straightened out his arm, put the bandage in his pocket, snapped his fingers at the distant mountain peaks and rode away whistling a French love ditty. At the door Ellen met Aunt Clara, just going out with a bowl of gruel to a neighbor's sick child. Aunt Clara noted with her ever observant eye the quickened breathing, the air of indefinable excitement about the girl, even in the gloaming twilight, and pausing to stop Ellen from entering the house, she asked quietly: "What is the matter, dear? You pant as if you were excited, and your eyes shine so in the dark that they look like stars. Have you been frightened, and where have you been?" "Oh, I've just been running a little, for I stayed down the river too long, and had to run to get home before dark. No, I haven't been frightened, at least not to speak of. You know," she added, with an uneasy laugh, for Ellen had not learned yet to tell a direct lie, "that girls are natural cowards, Aunt Clara, and are frightened at their own shadows." "Well, girls should always be careful, and especially at these times. Why, Brother Winthrop says all this excitement about the army coming in has made the Indians very uneasy and uncertain, and you girls have no business away from home, especially alone. What if some of those wicked soldiers should take it into their heads to come over the valley snooping around here! Let me warn you, Ellie,--for I feel the spirit of it strongly upon me, for some cause or other,--don't you ever venture away from this house, either night or day, unless you have safe and sufficient company." For one breathless moment Ellen longed to throw herself into those blessed, kindly arms and sob out her whole confession. But Aunt Clara turned hastily, and said as she started away, "Some day, dear, you and I will talk more about this matter. But I must hurry away now to see Sister Harris' baby." XXI. JOHN VISITS ELLEN The days came and went after this, with pain, pleasure, work, and mingled hopes and fears. Life was just now full of exciting plans, forecasts, and prophecies. Dian Winthrop went on her own sensible yet self-contained way. As her friend Ellen seemed able to do without her, she was content to be left alone. She worked and laughed and dressed and thought her own, serious, deep thoughts about life and her own being upon the earth, untroubled by fears, and full of the common trust in the God of her fathers, knowing that she would be well taken care of by her friends and family, no matter what might happen. She "kept company" in an eminently sensible way with Charlie Rose, whenever he sought her out. While congratulating herself on the invariable frankness with which she showed the young man that good as he might be he was not her ideal, yet she allowed him to spend all his spare means in taking her to their simple picnics and visits with which the young people whiled away their leisure time of waiting. She did not allow the least attempt at a flirtation with Tom Allen. She had not enough regard for him to make herself agreeable to him. But she herself was such a fine, handsome, superior looking and acting girl, and so admired by everybody, that Tom could not resist the temptation once in awhile of taking her out and thereby giving her a chance of understanding and appreciating him at his own advanced valuation. Poor little Ellie, starved for her friend's confidence, shrinking with dread of what the future might bring her, and yet longing to meet and greet that danger, was half the time full of an unnatural gaiety, half the time moody and preternaturally grave and silent. One night, when she and Aunt Clara sat in the front door of the hut, watching the moonrise in unequaled splendor over the gap in Rock Canyon, they heard a horseman coming up the street, and in a moment he appeared in front of their gate. His cheery "whoa" to his animal caused Ellen to run hastily out, exclaiming, "Why, it's John Stevens! Oh you dear old John, how glad I am to see you!" and as John sprang from his horse, she threw her arms around his neck, as if he were her own dear brother, and thus she sobbed out her joy and her vague fears on his friendly shoulder. The tall, silent man allowed her to cry until she was calmed, and while he felt every throb of her tenderness in his own responsive soul, he felt, too, that underneath it all, there was something deeper and more serious than he could at present fathom. He left that to a future, better understanding, however, and contented himself with gently stroking her soft brown braids, while he chatted with Aunt Clara about matters of interest to both. Once inside the house, and John's supper over, Ellen seemed a very spirit of mischievous attraction. She fluttered around her great, big, red-bearded friend; and with the sweetest smiles and most coaxing fascination, seemed a very magnet of charm. John did not try to resist this unconscious effort of Ellie's to be winsome and loving as he sat with his eyes bent gravely upon her, occasionally answering her witty sallies; inwardly, however, he was anxious to unravel the whole of this perplexing, if delightful, mystery. Aunt Clara noted all these things, for when did she ever fail to see all there was to be seen when she was present? But she wisely left the young people to arrange their own affairs, discreetly proceeding with her knitting, and putting in a remark now and then, only as occasion seemed to require. Was Ellen in love with him? This was the question which forced itself upon John's mind, in spite of his modesty. Or, was there something else which caused all this excitement? XXII. IF YOU LOVE ME, JOHN The question with which John Stevens troubled himself is one which any modest man dislikes to put to himself. If love comes in answer to the solicitation of love, the question is rarely asked; but if love has come from an unexpected source, the result is an effort to reciprocate that affection, or else a vague annoyance, a feeling of being injured in some inexplicable way, which will intrude upon the consciousness. The afternoon after his arrival John spent with a hungry, passionate longing at his heart for a welcoming word from the one woman he had loved so faithfully and so devotedly for years. As Diantha passed out of the house on her way toward the river, he wondered why it was his heart should cling so tenaciously to her, in spite of her coldness and her neglect. Why could not he love sweet Ellen best instead of the indifferent Dian, she who sometimes wounded her best and dearest, if it happened to meet her mind to do so? No use to ask; however, he knew that if he could not win her love, eternity would hold a regret for him, for this woman had become necessary to his happiness. He sat under the cottonwood tree in the front yard as these reflections passed through his mind, and pulling his long beard with some impatience, he looked up in time to catch the laughing eyes of Ellen Tyler as she passed one of the front windows. "Why, John, you look as if you saw a whole cavalcade approaching our house to drive us into the mountains. What on earth is the matter?" "Nothing much, Ellen; come out and let's take a walk." "All right, if you will go with me up into town, for Sister Winthrop wants some things from the Tithing Office." "Come on, then." And away they sauntered in the warm sunshine, John determined to conquer his heart by the mere force of will, and Ellen as determined to grasp this straw of protection and comfort which seemed held out to her by the strong, safe hand of her loved friend. John was really lover-like in his manner this afternoon, and poor, perplexed Ellen's heart opened to the warm sunshine of that sympathy like a half-withered, thirsty flower. Little by little, she confided to him the story of Tom Allen's unfortunate dream, and she felt comforted and strengthened by the serious and kindly way in which John explained to her the irreverence manifested by Tom in thus attempting to jest upon such a holy, solemn subject. And John was wise enough to palliate Tom's error, so that Ellen was left with a peaceful, quieted heart, which held no bitterness for Tom and very little of anger against Dian for the unseemly mirth that young lady had manifested. How good, and how wise John was! What a splendid soul was hid beneath his cool and deliberate manner! Surely she could win his heart; at any rate she was going to try. "Do the soldiers come over on this side of the valley very often?" she asked, as they had exhausted the other subject. "I should hope not. I would not want to find any of them prowling around here; it might be the worse for them, if I did," answered John in a sort of low, threatening growl. "Why, John, you would not object to their breathing the same air as we do, would you?" "It depends. I don't want them near this town, be assured of that." A dim suspicion that the young officer she had met so often of late was right in his surmise that her own people would kill him at sight if they found him near their towns, made her ask another question: "John, if you should happen to find one of those soldiers out shooting or fishing near the river, would you try to do him any violence?" Something in her tone gave him a vague uneasy twinge. He looked quietly into the flushed face and bright uplifted eyes for a moment, and then asked instead of answering: "Ellen dear, have you ever seen one of those soldiers on this side of the river?" It took a great deal of courage for Ellen to answer that question truthfully; yet with those keen, kindly, piercing eyes upon her, she could but tell the story of her first meeting with Captain Sherwood, leaving her story at the close of that long interview without adding anything as to further meetings and conversations. She was very glad she took this precaution, for she was fairly frightened at the terrible expression of wrath which overspread the features of her companion. He said not a word for several minutes, and she grew seriously alarmed at the anger in those eyes, always bent upon her in such kindness, as she wished heartily that she had said nothing whatever about the matter. At last she ventured to say: "What is it, John; are you angry with me? I could not help it." The man divined at once that he had startled the girl, and perhaps closed her lips for the future; so with a profound effort, he stilled the tempest of wrath in his heart, and made out to laugh a little, as he replied: "What a bear I must be, to frighten an innocent child like you. No, my dear girl, I am not nor could I be angry with you. You could never give me cause for anger. I might be hurt or sorry about you, but you would never make me angry." He paused again, as if to collect himself still further, and then said: "Tell me about it again, Ellen dear." Thus quieted, Ellen began at the beginning. "Did he say that the 'Mormons' had stabbed him?" asked John. Ellen had to think a moment, and then answered: "No, I don't think he mentioned 'Mormons,' but of course, I thought he meant 'Mormons.'" As the story proceeded, John stopped her at every point, and insisted on having the most explicit explanations. When the story was again completed, John turned the keen, kindly eyes on her pleading face and said: "You were a brave, true girl to defend your people against the slanders about the 'Danites;' and I don't think you have it in your power to run away from a sick kitten, much less an injured man, if you thought you could help him. So don't blame yourself one bit, it was all right so far as you were concerned. But as for that devil in human form, let me show you how improbable his whole story was. For instance, do you think a man like that would ride around here to hunt and fish? He has seen some girl down here"--Ellen was glad she did not say anything about the bathing incident, "and has come over here hunting our girls to ruin and destroy them. And do you think he would come without a pistol? And if he had one, would he let someone get near enough to stab him? And if a man wanted to kill him would he stop short with a cut on the arm? And then, would such a man tie up the soldier's horse, safely to a tree, so that he could get up and run away whenever he wanted to? Bosh, it was a trick which no one but a trusting, unsuspecting woman would have been ready to accept as a fact. But there, my dear, you are not to blame at all; it is all over now, thank God, and I am very sure you will not go out alone again, especially near the river, or far away from home in any direction." "Why, John, all our folks go down to the river at times; did not you see Dian starting for a walk down there just as we were leaving the house to come up here?" Again that white, silent wrath spread over the face of her companion, and added to it was a flaming redness which seemed to leap into his eyes instead of his cheeks. The effect of her words frightened the girl at his side. Truly he had seen Dian start out that way; he remembered it all very clearly now, but in his proud endeavor to drive her out of his heart, he had also driven her out of his mind. "I dare say, John dear, she is expecting to meet Tom Allen or Charlie Rose down by the river, for you know Dian has a way of always having a string of beaus running after her." This was said to comfort John, and to assist in driving from his face that awful anger whose white silence so terrified her. After a pause John asked her: "Do you want to go with me down to the river and show me where it is that you met this man? It is barely possible that Dian may have gone in the same direction." They were returning from town now, and Ellen answered: "Of course she has, for the place where I met him is just where Dian and I cleared away the underbrush purposely for a little shady retreat for the both of us, and until we were mad at each other a few weeks ago, we never went there alone, and rarely missed a day but washdays and Sundays of going there to talk and rest. Of course, I will go with you, only let us go by the house, so I can leave these things there for Aunt Clara." There was very little said on that riverward walk. Ellen was thinking sadly of the many times she had met and talked with the young stranger, of which she dared not speak to her companion, and of how foolish she had been to run such risks. She was thinking, too, of Dian being down there, and wondering with a vague jealousy if Dian had also been there when she knew it not, and if she too was courting the admiration of the officer. But she put this away in a moment, for she would not do Dian the injustice to suppose that with all her proud and self-centered spirit, she could deliberately do such a criminal, deceitful thing as that would be. She forgot to designate her own conduct as severely as she was doing the faintly supposed conduct of her friend. But, then, Dian was such an eminently proper young woman that no one ever suspected, much less accused her of doing anything unladylike or at all imprudent. As for poor John Stevens, he had been laboring for years, ever since he had been a man, with a man's understanding of life and its responsibilities, for the acquisition of the severe self-control necessary to subdue his passionate nature. He had fought such a gallant fight against his love for Diantha Winthrop, that no one, not even Dian herself, suspected the profound emotions which had been so hard for him to control. He had learned to control his temper, that fierce, vicious thing, which his dead sainted mother had trained him from early youth to hold in check; about which he had often prayed, aye, and even fasted, that it might never rise beyond his power of government; but now, indeed, when he felt both love and anger flooding his soul in such an overwhelming tide, he was powerless to hold both flood tides in check. His hands kept clinching and twisting in unavailing impotence, and his throat was so dry and parched that he could not have uttered a word. His whole being was for the time a darkened void, where nought but a fearful apprehension and hot anger could penetrate his consciousness. He walked beside his companion in silence, which was far worse than another man's rage. "Why, John, I think I am more frightened of you than I was of the soldier," said Ellen at last. The silence had become too oppressive for her. "I can't imagine what ails you today. I thought you were the gentlest and quietest of men." John stopped short in their walk, looked up a moment into the burning sky above him, stroked his beard with a slow motion, and with a little preparatory cough to clear away the dryness in his throat, he said in his drawling voice: "Oh, don't be afraid; I would not injure even a soldier, if it were not wise or right to do so, my girl. I feel a little angry, that is all, that any one should seek to entangle our girls and draw them away from the safety and purity of their own innocent happy lives. That is all. Don't be afraid; I dare say both you and I are imagining a lot of things which will never happen. You will soon forget all about this handsome devil, while we will find Diantha down there quietly talking with Tom or Charlie Rose, or some other nice fellow, and she will be angry to see us come spying on her love affairs." Yet, even as he spoke, his keen eyes detected away in the distant trees, where the brush had been cut away and the eyes could travel some distance in the green embrasure, a glint of a white dress, and he was sure that the coat beside the dress was a blue one, not the dark homespun he knew would be worn by his own people. Both John and Ellen quieted every evidence of their approach, and Ellen fell behind her companion, with a dreadful shrinking fear at her heart, mixed even then with a bit of jealousy of her friend's apparent free understanding with her own cavalier. "What are you doing here?" growled a low, husky voice behind the two, who were seated on a fallen tree, apparently absorbed in a book. Diantha Winthrop looked up, startled, yet with full control of herself. "Oh, John, this is Captain Sherwood, of the United States army, you know, and he is reading Shakespeare to me, for you know how fond of poetry I am." "How did you come here?" again growled the husky voice, unheeding the brave, frank explanation so coolly offered him. The young officer threw back his head, partly because he was encouraged by the apparent lack of fear on the part of his companion, and also because of the fact that no matter if possessed of every fault and sin in the decalogue, Captain Sherwood was no coward. "Well, my good fellow, even if your question is not a very civil one, I will give you a civil answer. I came here, as I usually go everywhere, on the back of my trusty horse. I suppose that even a soldier is permitted to go where he pleases in this free and semi-civilized domain belonging to Uncle Sam. Have you any objections to my going wherever I please?" John folded his arms and waited quietly for more explanations. The soldier also waited a moment, and then, constrained to say something more, in spite of himself, he added: "This young lady has condescended to let me read to her some of the eloquent classics found in our immortal Shakespeare. But perhaps you know nothing of poetry, and Shakespeare's name may not even have a meaning for you." The insolence of this reply did not provoke the other to outward anger, although it certainly had its effect. Just at this moment Ellen came out from her retreat, and as the soldier caught sight of her he swept off his cap in a magnificent bow, and with a fine and dignified manner, the manner of a southern gentleman to a woman he wishes to please, he said softly: "It is a rare pleasure to see Miss Tyler." Then as he saw that the girl's face was white with fear, and her hands clasped in evident pain, he bowed and added: "Do not be alarmed, madam; I am too insignificant for your friend to seek to harm me, and as for him, it is sufficient to know that he is your friend; he and his are sacred to me from this moment; I would not injure him or them even if my life pays the penalty." There was a grandiosity about this speech which struck upon Dian's nerves a little unpleasantly, but to Ellen the tone and manner seemed the most gentlemanly and elegant she had ever witnessed; while his evident emotion at seeing her flattered her vain soul with infinite sweetness. All this while John had stood watching everything and saying nothing. At last Dian approached him, and laying her hand fearlessly upon his arm, she said in a slightly shaken voice, although still with perfect self-control: "I hope, John, that you will remember that this gentleman has done nothing offensive, and that it was my fault that he remained here to read to me. You will allow him to return to his own place without the least molestation from anyone. For the rest, I alone am to be held responsible." John groaned in spite of himself. Both the girls, like the women they were, would not cast blame upon the sneaking man, thus taking away his only weapon of revenge. That groan startled Dian, and made Ellen tremble like a broken reed in the wind, and even the soldier's face paled a little at its intensity. But Dian was equal to the occasion; her fine common sense stood her in good stead. This was no time to be romantic; good practical sense and reason was what they all needed now. She caught hold of his arm with her own small but firm hand and said calmly and distinctly: "Look here, John Stevens, there's no sense in your getting angry. You know well enough that President Young has said repeatedly that there should be no blood spilt in these times, and you know, too, that this gentleman is not to blame if a girl chooses to accept his invitation to spend an hour in his company. Just calm yourself, for neither Ellen nor I have committed any sin, and we are old enough to have some rights of our own. And I am not going to be dictated to by any creature on this earth, man or woman! Whatever you want to say to me must not be said in anger." John looked into the eyes of the woman beside him, and with such a look! He was muttering under his breath: "Oh, God help me!" And the anguish and love and anger and struggle for self-control which were shown in that look shook even Dian's heart with a vague trembling which she could not understand. "Dian, you take Ellen and go home. I shall do nothing rash, God help me, and you need have no fear; but I beg you to go quietly home, and take good care of Ellen." Moved by some inexplicable impulse, Dian drew herself close to him and in a low whisper she said: "Don't be harsh, John," and then lower still, "if you love me, John." XXIII. DOWN BY THE RIVERSIDE Diantha turned away, and putting her arm around her friend, they sped through the late afternoon sunshine to their home with flying feet, silent tongues and an unspoken prayer in both hearts for John Stevens that he might not be overcome. As for John, he strode up to the soldier, as soon as the girls were out of hearing, and with the low roar of an angry lion, he growled: "What is to hinder my choking the dastard life out of your lustful body?" As he spoke, quick as a flash, he had pinioned the man's arms, and with the grip of an infuriated animal, he had his hands around the white, gentlemanly throat, and for a moment his passion so blinded him that he knew nothing, saw nothing, but a huge, black cloud which overspread all nature and his own heart. This murderous impulse passed, and with another awful groan, he released his hold, and with a fling, threw the stranger away from him, and quickly turning his back, buried his face in his hands, while one hot, silent tear scalded his repentant eyes. The soldier, after a few moments of insensibility, came to himself, and with a profound effort, he dragged himself up, and shaking his body together, he stood upon his feet, and said, quietly and sneeringly, though somewhat hoarsely: "You asked me a very queer question, my good fellow, and if I had not more regard for law and decency than you seem to have, I would answer it like this"--with the words, John felt the muzzle of a revolver at his ear. Again, with the flash of a tiger, John seized the other's arm, twisted the pistol out of his hand, and with a quick, backward spring, he had thrown the weapon into the brawling river beside them, while with a deep sneer in his voice, he answered: "Do you think, you soldiers, that you are out here with nothing but squaws to oppose you? Men who have wives and homes to protect are not afraid of popguns." And then, as if mastered anew with the terrible emotions surging in his breast, John asked, slowly: "What is to hinder my sending your soul to hell, where it rightfully belongs?" This time the soldier looked into the hot, angry eyes close to his own, and perhaps his own bravery had some effect in calming John, for after a few minutes, the soldier folded his own arms, and with a light touch indicating the epaulets upon his shoulders, he said, almost airily: "Oh, I dare say that even you have some respect for this Government of ours. And perhaps, too, your wholesome fear of displeasing the notorious Brigham would hinder you from disgracing yourself." John said nothing, and the other quietly went to the tree where his horse was fastened, and untying and mounting his steed, said lightly: "Have you any messages to send to our fort? If so, I shall be pleased to carry them." "Yes, you may tell your commander-in-chief that if he wishes to keep the heads of his men on their shoulders, he would do well to keep them away from our towns. We will defend our homes and our virtue with our lives." The soldier was now on his horse, and comparatively safe, so he ventured to reply tauntingly: "Ah, my dear fellow, don't trouble yourself; the women will hunt us up. I know the dear creatures better than you do. You are very unsophisticated, depend upon it. We shall soon have hard work to keep out of the way of them. Ta, ta!" And before John could move, he had dashed away in the trees, and was soon out of sight and hearing. John Stevens was left behind with all the agonized load of fear and dread which swept over him like a mountain cloud-burst. He leaned against a tree and with arms folded across his breast and head dropped, he heaved many a sigh and shed some scalding tears. The thing he had most dreaded in the onslaught upon his people had come to pass. And to think that the two women he loved best upon the earth should be in the greatest danger from this scourge. Death for the men; hunger, cold, war, pain, all these were slight things compared with the danger which had been ever present. The temptation which would assail the youth of both sexes, but more particularly the young women, to forsake the simple, honest lives of their people, and to become involved in the sins and corruptions of the outside world; this had been his constant dread. Was this not Zion? Was God not coming from His hiding place to keep Babylon from our midst? With all the strength of his soul he loved chastity and purity. He had, at what cost no one but a strong man may tell, kept his own nature as sweet and pure as that of any woman, and he knew that in strictest chastity only there was safety and peace for either man or woman in this life or the life to come. Why was he so sensitive to all these impressions and fears? Why could he not be like Tom Allen, careless and unthinking as to past, present and future, unless it affected his own pleasure? But he knew he could not. Gifted with a peculiarly sensitive and keenly perceptive nature, he saw far beyond the present action; he saw the end to which such action tended, in a measure, and he suffered with the intensity of such a soul, when he or any he loved turned aside from the narrow, straight path of chastity and right. After hours of silent suffering and struggle, he arose to find the stars shining above his head in a shimmering peace, and with a heavy, but quieted heart, he made his way home to the village beyond. He resolved that he would seek Bishop Winthrop the next day, and perhaps even go to President Young for some counsel in this terrible situation. The bishop was much moved and excited over the events which had involved his own sister, as well as the step-daughter of his friend, Clara Tyler. The bishop suggested at once that they should go to see President Young, and lay the whole affair before him for counsel. They found President Young full of business cares and anxieties concerning the fate of his people, but when the two men entered, the President asked them to go with him to his inner room, and they could then present their business before him. John Stevens told the whole story, not adding one detail, nor seeking in the least to exaggerate the danger or the wrong attempted. But his brief, quiet statement did more to lay the true state of the case before the President than a torrent of language could have conveyed. Bishop Winthrop was very much wrought up, and begged the President to take steps to prevent any such meetings in the future. He was for threatening to kill any soldier who was found outside of his own barracks. The President listened to the wild talk and plans of his excited companion as he had to the quieter, yet intenser recital of John Stevens. After each had said all he cared to say on the matter, the President, who had been twirling his thumbs, as was his custom when in deep thought, turned his piercing eyes upon the two men so anxiously regarding him, and said slowly: "It's no use, brethren, to try to force people to do right. You can't keep people virtuous by shutting them up in prisons. The only way that I know of to get men or women to walk in the path of virtue and righteousness, is to teach them correct principles, and then let each one govern himself. If our daughters want to do wrong, if they can't find any of our boys who will help them, they will find plenty of men in the world ready to ruin them. After such girls have learned their lessons they will be glad to creep back to father's hearthstone, and to sit under the shelter they once despised. Teach all to do right and to live their religion, and give them their agency. Let parents live their religion and go quietly along, and some day their children will all come back to them." This was hard counsel for these two men to follow; they were so anxious, so full of loving solicitude for the two beautiful girls in question. After a moment the President looked searchingly at John Stevens, and said inquiringly: "Brother Stevens, why don't you court one of those girls and marry her yourself? The best way to drive out evil is by introducing good in its place. Women and men both desire to love and be loved; and I sometimes think our Elders will be held responsible for the loss of our girls, if they make no effort to give them a love worthy and pure." The conference was ended, and John felt the whole burden had been flung back on his shoulders. Well, he was strong and willing; he was no coward, either. But how could he do the impossible? XXIV. ELLIE'S SECOND WARNING The two girls avoided John all the next day, for with feminine instinct they divined their case would come up for grave consideration, and neither cared to be questioned or chastised. When this startling incident came to the ears of Aunt Clara Tyler, she buckled on her aggressive armor of righteousness, but like the tactful soul she was, she drew over her steel coat the soft velvet robe of tender sympathy and bided her time. Two nights after Dian's encounter, the girls were out at a neighboring party. Returning somewhat late, Aunt Clara's watchful ears heard them call out their merry good-nights to their companions, and the psychological moment was upon them. The girls found her busy at their own wagon-box bedroom, and they were glad for a pair of sympathetic ears in which to pour out the story of "what he said" and "she said" with the evening's trivial happenings, all of such moment to young, fresh hearts. "How good it is to get a word with you, Auntie," cooed Ellen, "you are off so much with the sick that I don't get a chance to hug you once a week." Joining in their merry chatter, the two girls sitting cross-legged on their narrow bed, their mentor sat on the stool at the front end of the box, and gently led them into deep conversational waters. "These brilliant men of the world do know how to say pretty things, don't they?" said Ellen, after Dian had related the river incident, in her own candid fashion. "And he never said a rude word or did an offensive thing," finished Dian. "Good manners, my dear, are only the real or the assumed expression of a truly unselfish soul. Tact is like charity--it sometimes covers a multitude of sins." Ellen sat silent while this talk went on; Aunt Clara noted it and drew her own shrewd conclusions. "Well, why must this sweet and gentle courtesy belong only to men who are not good, Aunt Clara?" continued Dian. "It mustn't, and yet it too often does. Pioneer life in every country leaves very little time for young men especially to cultivate the amenities of life. Aren't our leaders courteous, and can you find lovelier ladies than Sister Eliza R. Snow and Zina D. Young? Our girls are as crude in much of their behavior as are our boys. First the marble must be hewn out, then comes the polish." "I love the polish," murmured Ellen. And Dian added frankly: "So do I! The rocks in the hillside are ugly!" "Not ugly--their rough beauty appeals to an educated mind. And polish is so deceptive. You could enamel any cheap and poor surface, but heat or power would crush the false substance into powder. Ah no, my dear motherless girls, it is my duty to warn you! I see what your youthful eyes could not perceive. The allurements of bad men and corrupt worldliness, have ever been and ever will be present with us in this world. 'Take away the devil's fascination, and you would cut off his right arm at the shoulder,' is an old proverb. The only safety for youth and inexperience is to take the counsel of their parents and guardians. I am a widow, and earn my living by nursing the sick. So I am obliged to leave you girls to watch yourselves much of the time." "But taking counsel always means to do the thing you don't want to do," pouted Dian, "and to leave undone the things you would like to do." "That pretty nearly sums up life's best discipline. And now let me warn you, my dear, precious girls, let that soldier alone, and every other man whose life and character is unknown to your guardians; have fun, enjoy yourselves, but don't go outside your own safe circle for pleasure or for peace." "Oh, pshaw!" grumbled Diantha. But Aunt Clara knew that the temporary resistance of Diantha's frank nature would yield in time, and that above all, she could never quite bring herself to disobey any given counsel. That was the rock upon which the girl's character was builded. As for Ellen: "Ellie," said her aunt, solemnly, "let me warn you and forewarn you against any evil temptation such as has just assailed Diantha. I'm sure I don't know how you would come out from such a test, my dear, for you do love admiration so well." "Of course Diantha's the perfect one," replied Ellen, sharply; "I am never quite safe or quite right," but she was very glad Dian had kept her secret. For there was surely no need of Aunt Clara knowing all that! Alack! The loyalty of youth to youth sometimes works them grave disaster. If Diantha had only been a little less loyal, Aunt Clara would have been set upon the watch tower; for she, with her riper years, knew the weakness as well as the charm of her pretty niece as inexperienced Dian could not then know. But both girls had now been rightly taught and cautioned, and so the elder woman kissed them good-night and left them to the deep slumber of youth and health. XXV. "DO YOU CARE FOR JOHN STEVENS?" Several evenings later, at supper, Tom Allen remarked that the Snows were coming over to spend the evening, and he wondered if they could have some games in the front yard, as it was a bright, moonlight night. Both Diantha and Ellen were waiting upon the table, and no one for the moment seemed anxious to answer Tom's remark. Sister Winthrop, as well as Aunt Clara, had evidently heard something of recent events, and both were very serious and quiet. But the others of this large and oddly assorted family assemblage had heard nothing, and accordingly the idea of having some games to help pass away the brief summer evening with plenty of music of concertina and accordion was received with general favor. It was a little puzzling to Diantha to see the lover-like attention of John Stevens to her friend Ellen that evening. They sat together, they chose each other for every game, they talked together in the most confidential manner, and at last ended by going off together for a walk before the evening was half over. Of course, she had seen them act just that way before; but then she had cared nothing whatever about it; John was always very queer, and she never knew quite how to take him. In fact, that was about the only reason she had retained the slightest interest in him. A girl does so dislike a man who lets her know all there is to know about himself! A little discreet reserve is such a charm in a man. Now, my lady Dian felt that she had been actuated by a very uncommon feeling down in the grove, and she had actually stooped to ask a man to do a favor for her own sweet sake if he loved her, forsooth. Certainly that man ought to respond by devoting himself to her at once and forever. And that man was doing the very opposite thing. Dian had forgotten that she was wearing Charlie Rose's ring; had quite forgotten all that might be involved or inferred from such a circumstance. She watched and waited for their return from the walk, feeling for the first time in her life, that somebody had slighted her. It was not altogether an accident that she sat under the cottonwood tree on the return of the two, nor was it wholly by design that my lady looked like the very spirit of the night, with her simple white dress, her pale yellow gleaming hair breaking about her face in rings and waves, while her white arms, bared to the elbow, rested on her lap and deadened the white of her dress by their warm, creamy tints. Charlie Rose stood at a little distance, evidently enjoying every detail of the beautiful picture as he leaned on the rude bars of the fence near Dian. Ellen came up to Dian, and as John sat down on one side of her, she slid close to her friend on the other side, and put her arms lovingly around her neck. "Oh, Dian, isn't the night lovely?" "Yes, dear, it is. But it is getting late and we must go in." John sat so close to the fair-haired girl that he could see the starry shine in her soft blue eyes, and as he looked at her beautiful face the remembrance of the scene he had witnessed in the grove, and that this dear girl had been gazed at and admired by a wicked man, brought the hot tide of feeling welling up in his heart, and he was obliged to turn away his face from her dazzling beauty, while he slowly stroked his long beard, and listened to Charlie Rose exchanging poetic nonsense with the two girls. "Two stars agleam in the silent night Two girls a-dream in the soft moonlight," improvised Charlie. "The girls have a dread of a cool evening breeze, For they catch a stray cough, two colds and a sneeze," jeered Dian in response. And she took Charlie's arm as she allowed him to escort her into the house. Ah, John Stevens, John Stevens, your lesson is not learned yet! As the two girls said good-night to their friends they instinctively sat down on their wagon-box bed for a long talk, something neither had enjoyed for weeks; and they felt all the joy of recovered confidence. What if Dian did feel a little half jealous of Ellen, and Ellen was more than a little jealous of Dian! They were girls, and were sincere friends. Jealousy could not rob them of their real affection for each other; they were both too noble for that. In the long and confidential talk which followed, Dian learned far more of the young soldier's visits than had been told John Stevens. And while Dian could see that her friend had been in a very dangerous position, her own foolish action of the afternoon before closed her lips against giving the good advice with which she was generally so ready. "But, you know, Dian, that it is all over now, and I am going to behave myself after this. Say, Dian, do you care anything about John Stevens?" The question was a frank one, and Diantha was not the person to evade any sort of a question. But she was also honest, and she sat some minutes before giving her answer. She wanted to tell the exact truth. "No, I don't care about John, in the sense of the word that you imply; I don't know whether I ever could or not. I can't tell; maybe, if he really loved me, and tried awfully hard to make me love him, well, I don't know, I'm sure. But one thing I am sure of, I don't care anything about him now, only as a friend. Why?" "Oh, I just wanted to know, dear; for I believe I could love him better than any man on earth, if he would let me." "Well, my dear, just you go on loving him, for I am sure he loves you, and I hope you will be happy with him." It would not be the truth to say that dignified Dian felt no inner pang of jealousy as she uttered these generous sentiments. There stirred in her heart a very indistinct wish to know the exact condition of her friend John Stevens' affections. Curiosity in a woman is not always a common thing, but if once roused, it is apt to be a very strong motive. * * * * * That night there rode into Provo the Governor of Utah, accompanied by a strong posse of Utah militia. He had come to expostulate with Brigham Young, and to induce him to return to Salt Lake City. John Stevens was on his way from the evening frolic to the President's home, to take up his guard duty, when he met the party just riding into town. Governor Cumming hailed John with hearty friendship. "Captain Stevens, I am happy to see you here. Will you kindly inform President Young that I wish to see him as soon as possible?" John at once complied with this somewhat hurried and informal request, and was on hand at the conference which, late as was the hour, proved not very long, but certainly full of interest. The anxious and wearied Governor laid before the "Mormon" leader all the conditions through which the Territory had just passed; he rehearsed in no measured terms his contempt for the actions of some of the Federal authorities; he assured the "Mormon" leaders that Gen. Johnston, who was now safely camped in the Cedar Valley, would do all in his power to bring about peace and harmony in the unhappy and distracted Territory. He told Brigham Young of the furore that the Southern Move, made by the whole population of Utah, had created in the East and in Europe. He laid before that leader of a hunted band of religionists copies of the "New York Times" and the "London Times," which contained bitter comments on this political blunder of the President of the United States. In closing his speech, he gave utterance to a manly appeal to Brigham Young to accept his pledges of security, and at once to take up his return march for Great Salt Lake City, saying: "There is no longer any danger, sir. General Johnston and the army will keep faith with the 'Mormons.' Every one concerned with this happy settlement will keep faith and hold sacred the pardon and amnesty of the President of the United States. By---, sir, yes." "We know all about it, Governor. Our memories are long. But we feel assured of your own integrity in this matter, and for that we grant you our fullest confidence and friendship." "Then, sir," said the kindly-disposed official, "tomorrow, being the birthday of our glorious country, the Fourth of July, I shall publish a proclamation to the 'Mormons' for them to return to their homes." "Do as you please, Governor Cumming," replied Brigham Young, with his quiet, shrewd smile. "Tomorrow I shall get upon the tongue of my wagon, and tell the people that I am going home, and that they can do as they please." And it was so. The next morning in the cool daybreak, the leader of the hosts of that modern Israel stood upon his wagon seat, and in the clarion tones so familiar to his people, he called: "To your tents, O Israel!" And once more, but this time with paeans of mingled sorrow and rejoicing and songs of praise not unmixed with anxious future forebodings, the people prepared to take up the line of march backward to the deserted homes, to the grass-grown streets of Salt Lake City and to the sun-dried farms and fields of the northern Valley. The Southern Move was passing into the annals of a deeply engraved history. XXVI. COL. SAXEY EXPOSTULATES The hurry, confusion and turmoil consequent upon packing were endured gladly by every one in Provo and vicinity, for every heart beat high with joy that their beloved lands and homes were not to be left behind once more and they themselves turned again into the desert, homeless and poor. Diantha rode to the city with her brother in his spring wagon. As she sat on the front seat, she was soon covered with dust, and with the loss of her pink and white complexion came an appreciable decline in the thermometer of her generally sweet and cheerful disposition. No one ever accused Diantha of vanity, but there was nothing which made my dainty lady so thoroughly annoyed as to feel that she was looking ugly and commonplace; and above all to know that she was disheveled, disorderly, or unclean; all of which goes to prove that all are of the earth, earthy. Ellen Tyler rode several teams behind Dian, in her father's wagon, the spring carriage being occupied by other members of the family. Now, no matter how dusty the road nor how much at a disadvantage dear little Ellen might be placed, if she were only treated lovingly and kindly by those she loved, and if she were sure of "one true heart beside her," as she herself put it, she was always cheerful and pleasant. And Ellen was in high feather, for John Stevens drove the wagon she was in, and the whole journey seemed more like a pleasure trip than a dusty two days' journey. The party were toiling up the long and steep grade to the north of the village of Lehi, and John was out of the wagon, walking beside his team, whistling occasionally to his horses, and sometimes coming up to the wagon to hear the merry chatter of his companion. He had allowed himself to get some distance behind his team when he saw, in a sudden turn of the road, a small party of horsemen coming towards them, and as the dust cleared away, he discovered they were soldiers. He tried to hurry up so that he might be near or reach Ellen before they passed her, for instinct warned him that there was need, yet it was too late. As they passed him, he gazed at the dashing captain--for it was Captain Sherwood, his own despised enemy--to whom he gave a look of hate and repugnance. It was returned with a flash of sneering triumph. The gay captain had cause to be triumphant. As he passed by the long train of wagons, his eyes were eagerly searching each wagon for the two faces he had come out purposely to see. He hardly knew Diantha. He had seen her but once, and now the gold of her hair was a tawny clay, and the tiny curls were stiff with dust; while the enchanting pink and white of her skin was lost in a deep, sun-flushed crimson, covered over with the dun dust of the valley road. As soon as he recognized her, however, and that only as they met face to face, he raised his cap with a courtly bow. Whether Diantha was a little afraid of her brother's instant anger, or whether she was moved by her own sense of right and propriety, or whether there was mingled with it all an indignation that she had not been recognized because of her unprepossessing appearance, she herself never tried to fathom; but certain it was that my lady stiffened herself into an attitude of freezing hauteur, visible through all her dusty disguises, and with a stony stare of her gleaming blue eyes, she coldly looked into the laughing black eyes bent upon her, and gave the soldier the cut direct. "I say, old chap, that young lady would give pointers to a New Orleans belle in giving a fellow his conge, but I should say she was not bad-looking when properly dressed." So spake a fellow officer as the two rode at the head of their squad. Captain Sherwood had urged his superior officer, Col. Saxey, to come along, as he had learned that this party were on the road, and he wanted his friend to see the two girls who had so taken his own fancy. Ellen saw them coming, and first looking discreetly back to see that John was well out of sight, she gave the captain a laughing and apologetic smile, and then turned her head coquettishly aside, as the horsemen dashed by. "That girl is as pretty as the other, only in a different way," said Col. Saxey. "But I would advise you, Sherwood, to let these women alone. You will make yourself and others a great deal of unnecessary trouble, and I can't see that it will do you or anyone else any good." "Oh, d--n your advice, Saxey. What is life, anyway?" "Life," answered Col. Saxey to his friend Sherwood, "is pretty much what we make it; good, bad or indifferent. But, really, Sherwood, I wish you would take an old friend's advice, and let those 'Mormon' women alone. You know these people are nearly wild with fear anyway, and I think it the height of folly for us to add to their discomfiture." "I can't imagine how I am going to hurt anybody by falling in love with a pretty girl, and even marrying her, if worst comes to worst." "You know quite well, old fellow, you would never dream of marrying one of these uneducated, uncultured western girls; and when you remember that she is of 'Mormon' stock; what an absurdity! Why, what do you think your proud family down in Louisiana would say to such a thing? Give it up, Clem; give it up." "Say, Saxey," and the young officer turned and faced his companion, reining in his horse to a halt that he might look the other fairly in the eyes, "I want you to tell me what you and I or any of the rest of our fellows are going to do out here, thousands of miles from home and civilization? I say, what are we going to do? I certainly need the love and tenderness of a dear little woman, such as one of these girls." "I am more than surprised, Clem, to hear you speak so coolly of the ruin of a good, innocent girl. What can possess you?" "What can possess you, my virtuous friend? Where have you learned your lessons of life, if not in the school of experience? I must be in love with somebody, and lucky it is for me that I have such delightful material to waste a bit of my time and heart's affection upon. You see that I am refined enough to wish even my bacon to be of the choicest cut, and fricasseed to the most delicate brown, instead of fried in huge slices and served with chunks of bread." They were riding slowly on through the dust and heat, and the elder officer turned and looked keenly into the face of handsome Captain Sherwood, who was stroking his small black mustache, and smiling at his inward fancies. "Sherwood," he said, at last, "I must confess that I have never in my life realized the full meaning of all you imply until this hour. Men allow themselves to float down the current of custom and do and say many things which are, it seems to me, in my present mood, unmanly as well as impure. True, men of the world have always done the same things, and rarely stop to ask questions in regard to the matter; but--well, in fact, things look a little different now." "What has changed the current of your opinion, my wise friend?" "Something in the face of that haughty girl, as she looked her disdain to you, and the look of fierce hatred which that tall, red-bearded fellow gave you as he passed you, have set me to thinking. Maybe we are as guilty of crime in hunting out these people as were the Roman soldiers when they burned the Christians at the stake." Sherwood gazed with more and more astonishment at the words of his friend, and at the close of the little, conscience-stricken speech, he burst into a hearty peal of laughter, and again and again he laughed as he recalled the absurdity of such a comparison. "You must excuse me, old boy, but it is too utterly funny for words. These adulterous, ignorant, impudent 'Mormons' to be compared to the ancient Christians? Ha, ha, ha!" The elder man winced a little under the fire of ridicule, but his own sense of right and honor told him his position was the true one, and he felt stealing over him a contempt and repugnance for the man who could so recklessly plan the destruction of innocent, helpless womanhood. The soldiers reached the outskirts of their own camp late that afternoon, and as Col. Saxey gazed at the crowded hive of huts and tents, filled with men, a few women, and many squaws, which composed the nondescript village just across the stream from Camp Floyd, he felt a sense of horror and dislike for all that this motley crowd signified, which he had never before felt, and which was as surprising as it was new to him. Camp Floyd had been laid out with the care and skill which characterized all the labors of General Johnston. At the hillside lay the officers' quarters, while down the river a little lower were stationed the quarters of the men, with the parade ground between. All the tents had been pitched on a low three-foot adobe foundation, thus giving some measure of comfort to their temporary structures. Outside the camp, and across the bridge which spanned the small mountain stream, was a collection of rude log huts, one or two small adobe houses, and a great many tents of all sizes, all pitched on the low adobe walls. Here were gathered the usual camp followers, those who did the store-keeping, the washing, the ironing, the makers and vendors of every commodity bought and sold in the camp. In this place all grades of camp-followers were sheltered. Men were there, some few decent and eager only for the labor and exchange of money for that labor which came to them; others willing to buy and sell anything on earth which could be traded off. The most of them were drunken, carousing, miserable wretches, possessed of no impulse but that of a selfish and sensual gratification. Here a coarse woman, with a flaunting air and a ribald jest, passed through the throng, and there a squaw sat beside the road, her eyes red with the whisky she had sold herself for, and her face horrible with the soulless leer of savage, half-drunken invitation. A wave of horror passed over the sensitive face of Col. Saxey as this accustomed scene appeared to him for the first time in its true colors. He almost hated himself that he was a man. Sherwood noticed nothing unusual, and as they passed a woman with a red scarf across her shoulder, he tossed her a coin, as he said lightly: "There is enough for two drunks, Liz, and don't try to run them both into one, either; for the last time you did that, you raised such a row that the Colonel threatened to have the whole place cleaned out." Louisiana Liz, as she was called, screamed back her thanks, and with her large, dark, but bleared and blood-shot eyes she flashed up at the young man her most fascinating gaze. Arrived at their own quarters, the officers were met by an orderly, who instructed them to report at headquarters that evening. "I particularly request you gentlemen," said General Johnston, when they reported at his tent, "not so much in a military capacity, as in the name of decency and honor, to remain as much as possible in your own quarters, and to keep away from these 'Mormon' villages. As for the men, I wish you to deal severely with any of them who go far from camp; in fact I wish all to be done that can be done to keep down unnecessary excitement. You understand, gentlemen?" "I wonder if the gallant general imagines," said Sherwood, as they walked away from the general's tent, "that any one is going to obey strictly his orders and requests. Why," said he, as the two were returning to their own tents, "he is either very simple or else very tame if he expects either officers or men are to be entirely restricted in making some sport out of this dead, dreary and absurd campaign." "I think the general is entirely right, Sherwood, and so far as I am concerned, I shall do what I can to carry out his orders; even to reporting delinquents, officers as well as men," he added significantly, as he gave a quick glance at his companion. "Oh, well, 'catching comes before hanging,' is a true if a vulgar proverb, so I bid you a pleasant good-night." As Captain Sherwood turned into his own tent, he was surprised to find a figure dimly outlined by the sputtering tallow candle, crouching near his bunk. "What on earth are you doing here, Liz? Don't you know it would mean severe punishment to you and disgrace to me, if you were found inside these lines?" The half-breed Creole laughed with a low, sneering sound and answered softly: "Do you think I have forgotten all the lessons of my youth, learned in the silent swamps of our early Louisiana home? Fear not, the snake herself is not more silent, nor the night-bird more swift in her flight than I. Fear not!" And she laughed again, with a quiet, mirthless chuckle. XXVII. CHRISTMAS EVE, 1858. The days and weeks of the dry, brilliant summer and autumn flew along with dusty, burnished wings. For some time the efforts of the commanding officer at Camp Floyd were measurably successful in restraining undue intercourse between his men and the people of the neighboring settlements. In the city of Great Salt Lake the affairs of the people went on with much the same regularity and soberness that had always characterized them. Yet, underneath every act and word, one could feel the current of silent expectation and preparation among this hunted people; expectation of anything sudden and vicious which the army of Utah might attempt to do; and a consequent preparation for defense and perhaps war. There was a small reign of terror, at times, rampant in those whilom silent city streets. While the officers might hold their own men in check, they exercised no authority over the crowd of vile camp-followers which sometimes swept up and over those city thoroughfares with a terrifying cloud of debauchery and crime. President Young was threatened continually in divers ways; by anonymous letters; by wild and erratic apostates; and he knew through reports of authorized agents that no effort would be spared by the district judges or the military force to put his freedom and his life in jeopardy. Around him, therefore, was gathered a trusty band of his bravest and best friends; and among them was found our good friend, John Stevens. His watch at the President's office came at night, and he was therefore prevented from attending many of the parties and balls which still went on in every part of the city. Brigham Young knew his people too well to allow other and less innocent occupations to usurp the place of the dance and amateur theater. On Christmas eve, 1858, there was to be a magnificent ball given in the fine, new Social Hall. Oh, the blessed memories clinging around that dear old hall! What scenes of enjoyment, and frolic, sweet and pure, have been celebrated within its gray walls! What hearts have met their fate, what lips have spoken the words of love eternal, while mingling in the happy dance--old and young, rich and poor! No class distinctions ever marred the festivities of that generous place! No separation of old folks from the young ever jarred upon the spirit of mutual love and confidence which marked the social intercourse of the Saints. And what wonderful plays were enacted by that remarkable company of players, headed by Hiram Clawson, John T. Caine, James Ferguson and Mrs. Wheelock and Mrs. Gibson! Dear are these precious memories to the children of the pioneers; for within these walls they learned, through definite object lessons, that religion was not merely a Sabbath affair, put on as a cloak! Ah, no; it entered into the very center of pulsating life and emotion, and was a living entity in the innocent, religious pleasures, as well as the simple, trustful sorrows of this blessed people! "I am going to bring my dress over to your house, Dian," said Ellen Tyler, early that Christmas eve, "and get ready with you, for I want you to fix my hair; you have such lovely taste. I never look so well as when you arrange my hair and dress. And then I can get the use of your looking-glass, too." Ellen did look lovely. She had a new pink print dress, and print dresses in those days were as superior to the common calicoes of today, as are the prices of today less than were those early standards of values. The skirt was made with dainty, flying ruffles, nearly to the waist, and edged with the prettiest of hand-crocheted lace; while the waist, full and gathered into the belt, was fitted with billowy sleeves of bishop shape. At the belt and near the left shoulder were flying bows of pink ribbon; while peeping behind the right ear, a tiny bow of pink made the chestnut brown hair richer for its suggestive contrast. "Ellie, dear, you look just like one of Aunt Clara's spice pinks! I never saw you look so lovely. I could hug you myself for very admiration." Dian stood afar off from her friend admiring her, and approaching Ellen at last, she bestowed upon the soft, pale cheek, a small pinch, to give the delicate tint needed to complete the exquisite picture. "Well, it's no use telling you how you look, Dian, for I am sure you know it so well yourself; the fact of your own magnificent charm is so apparent that it is nonsense for anyone to try and flatter you." "Are you making fun of me, Ellie?" queried Diantha, as she turned around from the tiny looking-glass to ask her question. "I know well enough that I have a passably good form, and that I do have some taste in dressing myself; but I hate these ugly red cheeks, and would give anything in this world for your clear, pale complexion." The girl looked with a positive gleam of anger in her flashing blue eyes at the image of herself reflected in the glass, and muttered as she pretended to pinch her own rose-tinted cheeks: "Oh, you ugly, scarlet things, how I hate you!" "It makes me unhappy, Dian, to hear you call yourself ugly. You know God has blessed you with rare gifts of face and form, and you ought not to speak as you do, let alone feeling so wicked about your red cheeks. They are lovely to me. They always make me feel as if I would like to take a bite out of them, as I would from a red June apple." Dian was almost in tears now, at such a homely, unpoetic comparison, and her friend hastened to change the conversation. "Say, Dian, do you think John Stevens can get off tonight to come down to the ball? I feel as if half of my fun would be gone without him." "Oh, I don't know, I am sure. I haven't seen John for weeks. He is up at the President's office night and day, I guess." "Well, I will have to content myself with Tom Allen, or Brother Leon, I guess, for I must have some fun with somebody. I am just wild for a frolic. I can hardly wait for Tom to come, I want so much to get to the party." The girl was indeed full of the vitality of youth and health, and her pulse danced and tingled with expectant pleasure. She was young, lovely and loving, and she longed for love and admiration. Who could blame her? XXVIII. THE BALL IN THE SOCIAL HALL Arrived at the hall, the girls left their escorts at the door, and hurried into the crowded dressing room under the stage. What hand-shakings and laughing exchange of greetings they found there! What merry peals of gentle laughter! What garrulous exchanges of confidences as to the causes and effects of the day's labors and pleasures, were buzzing in the two low-ceiled, square dressing rooms that happy night! Up from the basement came the fragrant odor of baking meats, and delicious pastry. A small army of cooks was busy preparing the elaborate supper; for this was one of the good old-time parties, for which the tickets cost five dollars in scrip or produce, or less in cash; and the guests came at early dusk, and after dancing for three or four hours, were served at the loaded tables in the basement, with the luxuries and delicacies of mountain food and mountain cooking; after eating heartily of the supper, all were ready then for the dance to be renewed until the early morning hours; at any time, however, the merry-makers were glad to cease from the gay quadrilles, and listen to the wise counsel or appropriate remarks made, perchance, by the Presidency of the Church or other good speakers, who were ever the merriest and best dancers in the room. At these innocent revelries also, there was a grateful lack of unholy passions and impure thoughts and words begotten by the too frequent round dancing of novel-reading youths. "Did you ever, in your life, see Diantha and Ellie look so pretty?" asked more than one unselfish mother, as the two girls came up the little stairway from the dressing room, into the main hall, followed by their cavaliers. Diantha was entrancing in her simple, straight-skirted, pale-blue slip--for she scorned the balloon-like hoops of the day--with no ornament save the pale gold masses of her luminous hair, and the rich pink and white of her unappreciated but glorious complexion. She herself disliked her chief charm, the warm, rich coloring, which gave so much glowing life and fascinating vitality to the otherwise somewhat cold expression and haughty air. Both the girls danced with the lightest grace and the keenest enjoyment, and each was besieged with partners, for both were recognized belles in their own circle. Ellen Tyler watched and waited in vain for the appearance of her beloved friend, John Stevens. She had never heard a word of love from his lips; indeed, she had never given him direct encouragement to offer such words; but she knew that, with a little insistence on his part, she could pour out to him the wealth of her young heart. And with all her swarm of admirers, she was unsatisfied, and yearning for the love that had never been offered her. Yet she was too sweet and womanly to think for a moment of showing more interest in any man than his own interest in her justified. And so she waited and watched, trying to dance always in the set nearest the stairway which led to the outer north entrance of the hall. She was not particularly surprised when a small boy came up to her and whispered that a gentleman outside wished to speak to her for a moment. "Oh," she murmured in her heart, "it must be John." She threw a shawl around her in passing the dressing room, and followed the boy outside. She saw no one when she got in the deserted doorway and was about to turn around and go back to the hall, for the lane looked very dark and forbidding at that late hour. Just as she turned, a man with a dark cloak enveloping his whole form stepped out from the east corner of the building and, with a low bow, said softly: "Forgive me, Miss Tyler, but the sight of heaven tempted me to try and draw out the angel, if but for one moment. I am lonesome, a stranger, and full of longing for the acquaintance of a sweet woman, be she sister or friend." Ellen recognized the voice of her soldier acquaintance, and she involuntarily shrank back from him. "Do not shrink from me, dear, sweet, gentle spirit. I am but a lonely, unhappy man, so near to a paradise of laughter, love and music, and yet unable to partake of one single element of all the glory that I see. You remember, even the angels are not ashamed to pity." Just then someone came into the lane from the sidewalk, and Ellen hurriedly moved away to enter the deep doorway. As she turned, she felt a note thrust into her hand and then she was once more inside the safe precincts of the lighted, noisy building, and she put the note deep down into her pocket for future reference. When she once more made her way into the dancing hall, she was surprised to find John Stevens dancing on the floor, and with no less a person than her dear friend Diantha. She wondered how she had missed him, but reflected that he must have come in while she was in the dressing room hunting her shawl. "He will soon come to me," she whispered to herself, and waited impatiently for that coming. But he did not come. Diantha and he danced together the first time and the second and the third time, and as Ellen had refused to dance, and was sitting on the side benches, she could easily follow them as the couple moved through the mazes of the quadrille and reel. Diantha's cheeks were glowing, and her eyes looked like blazing stars in the azure blue, while her lips were like the red balls on the winter wild rose bushes. And Ellen's sharp eyes noted that Diantha was not now wearing Charlie's ring. What was happening? Dian floated round with a rhythmical grace that was always so witching an accomplishment of her queenly beauty. Ellen watched and listened. She was too shrewd not to detect some meaning beneath all this throbbing excitement, and she knew that there was more than the usual effort to fascinate, in the manner of her friend Dian. As for John, he seemed almost another man. Talk about blazing eyes; his almost burned into flame as he kept his intense gaze fastened upon the uplifted glances of his companion. He said little; Ellen could see that; but his look and his manner as he came near his dancing partner betrayed his whole secret. It was for the first time, too, for never before had he received such open, such undisguised encouragement from the girl beside him. "John never looked at me like that," whispered Ellen in her own heart, "never, never!" The two dancers were so absorbed in each other that they gave no heed whatever to anyone about them, and so it came to pass that the brief space of time spent by John in that eventful ball was spent wholly in the society of Diantha. Ellen's enjoyment was all over. She felt nothing but a thrill of jealous regret, mingled with a passionate wish for another love to prove to John Stevens that she, too, could be sought and she felt as well an intense desire for the love itself. She was such a tender, clinging nature, physical love to her was not an incident, it was life itself. When she was safely at home she opened her note and by the light of her tallow candle, she read: "My Dear Young Friend: "I trust you will pardon the seeming forwardness of this letter. Yours is such a gentle, forgiving nature, that you can but excuse, especially when you know that the act is prompted by as deep an affection and as earnest an admiration as could be bestowed by the heart of a man. I am heartsick and alone. I find myself filled with a love which is as hopeless as it is passionate; will you not let me at least have the mournful pleasure of expressing that love, although I know too well its hopeless character? You are so good, so pure that it cannot hurt you to become the one star of peace in a stranger's dark horizon. I would offer you all the love, protection and devotion usual to my walk in life, if I knew that I dared. "At least, let me have the opportunity of telling you, once for all, the love that fills my whole being for the angel who saved my life at the risk of the anger and ostracism of her own people. Will you not meet me for a few happy, happy moments while I tell you of my friendship and esteem? I will be on the northeast corner of the block on which you live, with a sleigh, tomorrow evening after nine o'clock. If you wear a white scarf over your head I shall see you in the distance, and know you are coming. "I am forever your hopeless, despairing "LOVER." The note was written on heavy cream-tinted paper. It bore a beautiful crest or monogram in one corner, and it was sealed delicately with pink sealing-wax, stamped with a signet ring, which bore the device of some ancient French nobleman, and it was filled with a delicious perfumery, the odor of which floated around her like a visible presence. Ellen felt in her inmost soul that she should at once destroy this letter, and go to Aunt Clara with her whole secret; but it was such an entrancing letter! And John Stevens had flouted her so cruelly. No! She would keep the letter just to read it again! And then Ellen gave herself over to vague, delirious day-dreams. XXIX. DIANTHA'S SUDDEN AWAKENING Three weeks after the ball in the Social Hall, the two girls were at a rag-bee at Aunt Clara Tyler's. There was the usual light gossip, and jolly laughter, and as was always the case at Aunt Clara's home, everybody felt unusually kind and pleasant. Aunt Clara had the faculty of making everybody feel desirous of doing and saying the best that was in them. "Did you hear that Tom Allen and his girl are to be married at last?" asked Sister Hattie Jones, who was busily threading her needle. "You don't mean it?" answered Rachel Winthrop. "I really thought he was going to 'play off' on her and marry Ellie." "I don't know how you could think that, Aunt Rachel," said Ellen, a trifle sharply; "I have never had the least notion of trying to cut Luna out, and my friendship for Tom was of the most platonic nature, I assure you." Mrs. Jones saw she had made a mistake, and to cover her confusion, she began on another subject. "Our Mark says that these soldiers are getting pretty impudent around here. He says he has seen an officer riding around this ward in a sleigh every night for the last three weeks. And he says, too, that this stranger had one of our girls with him, for he saw her get out one night, and he declares it is one of the girls in our ward. But he won't tell who; he is going to get a better look at the girl, he says, before he tells anyone who it is. I declare I don't see what our silly girls are thinking of, to run around with these soldiers, who will ruin them as quick as a wink, and then if they felt like it, they would shoot 'em besides." Diantha looked in quick surprise at Ellen, the moment this story began, and she saw with infinite alarm the sudden flush which spread over her friend's usually pale cheek; and with the quick intuition of love, she divined that Ellen was the guilty girl. What on earth could she do? The talk drifted on and on, and Diantha listened and kept her intent, loving gaze fixed upon the drooping eyes of her beloved friend. The two girls cleaned up the supper dishes. Ellen talked with rapid garrulity, as if to prevent a single word being said by her companion. At last, when bedtime came, Diantha said, as calmly and as indifferently as she could: "I believe I'll stay all night with you, Ellie darling, for Aunt Clara is going out again tonight, she says, to nurse the sick; she has to go out so much, doesn't she? But what would we do without Aunt Clara? She is a whole Relief Society of herself, isn't she? You and I haven't had a good talk since Christmas." "Well, all right. But," the girl added hesitatingly, "I'm afraid we'll have to sleep three in a bed, for Aunt Clara has sent Cousin Alice to sleep with me tonight." "Never mind," cheerfully responded Diantha, resolved not to be balked in her endeavor to know more about her friend's walks and ways; "I can easily do that, for I often have extra company, and you and I don't mind crowding a bit." The girls hurried up to their room, soon after the evening prayers were over, and Diantha looked in vain for a third bedfellow. But she refrained from asking where the invisible Alice was, for she instinctively felt that Ellen had lied to her to make an excuse to prevent the talk Diantha had resolved to have with her friend. Dian was a wise girl, and she felt instinctively that it would not be prudent to urge herself upon her friend's confidence. So she chatted on other topics, and they were soon undressed and in bed. For some reason, Dian felt unusually wakeful, and she lay for a long time awake, with a curious feeling, a sort of expectancy of something, or somebody, which made the chills of uncomfortable fear race up and down her back. But at last she fell asleep, trying dimly to account for her strange sensations, and wondering vaguely who was coming. Sometime in the night she awoke, half-startled, and in a moment she was conscious, wide awake, and in perfect control of her faculties. It was the complete instant wakefulness which comes to mothers with sick children, or to men who watch their homes and loved ones in times of danger! She wondered for one brief instant why she was not in her own room, and then it flashed over her. She reached out her hand, and although she was in some way curiously prepared for it, she found her companion not at her side, and she felt all the shock of surprised dread which that discovery would necessarily entail. She lay still a moment, trying to persuade herself that Ellen had gone down stairs for a drink, or that she had gone into Aunt Clara's room, for some purpose, and at last she called out softly: "Ellie, Ellie, dear!" No answer came, and she was about to get up and find a light, when she heard the front door open, and directly after, the sound of hurried, muffled footsteps running up the stairs to her room, and she knew instinctively who it was. "Ellen?" she said at once, as soon as the door opened. "Yes," came the breathless answer, from out the darkness. "Where have you been?" was Dian's rather stern question. "Down stairs after some oil. I have a sore throat." That was the second lie her friend had told her that night. Dian knew it would be useless to try to learn anything further, for more questions would only bring more lies, and she dreaded to hear another. It hurt her that her beloved Ellen should feel it possible to tell lies to anyone or for any purpose. Dian could hear in the darkness the swift motions of the girl unrobing, and she rashly tried another question: "What on earth did you dress for, Ellie, just to go down stairs after oil?" "Would you like to run all over the house such a bitter cold night as this without any clothes on?" sharply asked Ellen. Dian lay still after that, realizing how hopeless it was to think of probing the confidence of the girl she had driven away from her by her abstractions and neglect. Dian's thoughts were bitter and remorseful. She could see now how at times she had paid little attention to the affectionate girl by her side, and how often she had allowed their confidences to remain unspoken when she herself was absorbed in some more congenial pursuit. She saw, too, her own thoughtless selfishness--was it selfishness? Dian was loath to admit that it was selfishness on her part which had driven Ellen to seek for friendship and confidence where it was given more freely. Was she, Dian, really selfish? Or was she just self-absorbed? And which was which? Whichever it might be, Dian felt she could never again be so self-centered. She must think of others more, and of her own life less. As to who had gained this confidence, even Dian dared not think. Neither of the girls could sleep, both were too agitated for repose. But neither felt to break the strained silence between them. "I heard today at the rag-bee, Ellen," said Dian at last, gently, "that John Stevens was coming home from that trip into the north country. If he is here tomorrow night, we will have him over to our house, and have a candy-pulling." "You'd better have him all to yourself, Diantha, for that will please both of you, and I guess it will hurt nobody else." Ellen spoke in so low and bitter a tone, that Dian felt unable to say anything more until she had fathomed the reason for such anger. "What has John, or what have I done that you should speak like that, Ellie?" "Done? Done nothing, I guess!" still bitterly. "But it didn't take any smartness or particular discernment to see what was going on between you two at the Christmas ball. I can see as far through a mill-stone as anyone else, as your sister-in-law Rachel says." Diantha was silenced. What could it mean; Ellen Tyler sarcastic, bitter, and deceitful? What did it all mean? Diantha lay quite still, but she could not sleep. Her past life and her own faults came before her with startling vividness and she felt that in some respects she had been a sorry failure. She hated herself for all the thoughtless disregard for other people's feelings which had at times hurt her best friends. And she knew, too, that within herself there lay a wealth of devoted self-sacrifice at the roots of her soul. Life was at last assuming an impersonal attitude to this awakening heart. What about Ellen? One thing Dian knew, and that was that Ellen had really liked John Stevens, and what did her bitter anger and her sarcasm at herself mean? She concluded that Ellen was jealous of her. Jealous! jealous of her, Diantha! What, then? What had she done to make her jealous? To think that they two should be at loggerheads over big, silent John Stevens! She herself had always openly declared that she never could love a red-bearded man. Well, John's hair was fine and wavy and it was rich brown, any one could see that. But his long silken beard! As she thought about it, it really seemed to her to be not so bad either. The heroes in the few novels and theaters she had read and witnessed all had mustaches, silken mustaches. None of them were pictured with long beards. That was for old men and farmers. However, there was something harmonious in the long beard of the tall, silent John Stevens. As she reached this point, the girl beside her sighed a deep, heavy, heart-sad sigh, which struck Dian as very unusual, especially with sunny Ellen Tyler. What was Ellen sighing for? Oh, yes, she was jealous of her and John Stevens. Well, what would she, Diantha, do about it? She resented the suggestion which came into her mind, that she would show forth fruits meet for repentance for all her past selfishness by now being supremely unselfish, and giving up every hope of John Stevens. Then there flashed into her mind the attentions which that wicked soldier had been paying on the sly to Ellen; and now that she thought of it, why, of course that was where Ellen had been that night. And that was the reason that she herself had felt so strangely when she awoke. Ellen was in danger, and the inspiration of the Spirit and her natural instinct had warned her of her friend's danger. Ellen had been out with him! Now that she was in possession of the whole fearful secret what should she do? Another deep sigh by her side made Dian turn swiftly over, and putting her arms around the girl, she drew her to her and as Ellen burst into a fit of passionate weeping, Diantha stroked her hair and soothed her without asking questions or attempting to pry into the confidence of the sobbing girl. Diantha knew that forced confidence is neither full nor satisfactory. Ellen sobbed herself to sleep, after which Diantha did some very serious thinking. She made her decision at last, and then with a deep sigh from her own heart, she fell into a broken, restless sleep, which morning broke with a glad release. What that resolve was, was shadowed forth in her next meeting with John Stevens. XXX. DIAN IS TRUE TO HER RESOLVE It happened that when she came out of her home to attend her Sabbath services the next Sunday, she found tall, silent John Stevens on her doorstep, with a peculiar look in his eyes and a very fine new suit of homespun gray clothing his tall form. "Oh," she gasped. Then as with a sudden impulse, "Come on, I am going to get Ellie as I go along. She must go to meeting with us this morning." Now, as John had not seen Diantha since the memorable ball, and as he had certainly expected to get a greeting all his own without the mention of anybody else, he saw occasion to be very much surprised, if not a little annoyed. But as usual he said nothing, and they walked along, Diantha laughing with a quick, metallic sound, as if she were very happy or as if she were trying to conceal some undercurrent of emotion. John chose to interpret her looks and her manner to mean a rebuff to him, but he was slow to anger, and not easily disconcerted, so they strode merrily along the frozen path. Ellen was very much surprised to see them enter her door, and she refused at first to go with them to church, as she had not made ready therefor, nor did she care to go. Diantha would not hear any excuses, and carried Ellen upstairs, to prepare hurriedly for the services. As they approached the old--but then new--Tabernacle in the southwest corner of the Temple block, they could hear the organ's strains, accompanied by the united voices of the choir, as they sang the opening hymn. They were too late to enter till after the prayer, and so they stood outside on the step, and, as they stood there, they saw several officers approaching the door as if to enter the sacred building. John at once stepped up to them and inquired casually: "Can I be of any service to you, gentlemen?" "We wish to attend your divine service this morning," replied Colonel Saxey, "and we presume it will not be offensive, as we wish merely to listen to your beautiful choir, of which we have heard so many complimentary things." "Certainly, sir, you will be welcome." But out of John's eyes there flashed a gleam of hatred and suspicion toward one of the officers who lingered in the background. It was none other than Captain Sherwood. Sherwood caught the look and at once was on his guard; with consummate skill he directed his glances and his whole attention to Diantha. She returned his looks of admiration with cold, proud contempt, and she even went so far as to force herself between him and Ellen as they all passed up the aisle. John saw Captain Sherwood cast glances of admiration towards Diantha Winthrop, and he saw, too, that she forced herself in between Ellen and Sherwood, but he failed to see the expression on Diantha's face. What wonder, then, that he drew a wrong conclusion? After this, his whole thought was centered upon watching the soldier, and he heard nothing of the eloquent sermon preached by Elder Heber C. Kimball. And very little did he hear of the really fine singing by the splendid choir of fifty voices led by Prof. C. J. Thomas, accompanied as it was by the tender, tuneful playing of that most beautiful and accomplished of all President Young's pretty daughters, Fanny Young. Before the services were half over the officers withdrew, and John quietly took up his hat and followed them out. He never lost sight of them until they were mounted on their horses and well out of town. John wondered what they had come to town for, but he was sure of one thing, and that was that Diantha Winthrop had once more changed her fickle mind. Well, John was as proud as he was silent, and he stroked his beard with long, gentle passes, as he reflected upon life and its uncertain meaning for him. The weeks flew by, filled with excitement, parties, false rumors of danger, and then again a few days' quiet would give the city a needed rest and comparative peace. Diantha kept so firmly to her resolve that John Stevens could not secure her hand, even for a quadrille at a dance, as she was always just engaged. She would not allow him to speak to her one moment in private, and this so successfully turned his attention to Ellen Tyler that she breathed freely and felt that the sacrifice had been accepted and that her friend was saved. XXXI. JOHN ALSO RESOLVES The early spring had begun to clothe the towering mountain steeps with spotted robes of brown, gray and green; over the distant summits, the fleecy wind-clouds were torn and draggled as they trailed their white skirts across the sharp edges of the mountain tops. Out on the hills peeped the lovely rare bulb that the pioneer children called "sego-lily," and here and there nestled the early, pink star they called "Sweet Williams;" and rarer still, the tall, intensely blue bulbous flower that was known as "the blue-bell," hid its precious beauty beneath the gray walls of its shrubby friend the sage brush. Everywhere the sego lily nodded with its golden brown heart and its delicate, pouting lips of creamy white; while children ran and laughed and quarreled as they dug the mellow, luscious root they called in the Indian tongue, "segoes." Boys began to drive the sheep from the valley winter quarters to the bunch-grass covered hills above; the herdsman took possession of his mountain hut beside the cold, moss-covered spring, perched high up in the tiny valleys of the upper mountain peaks. Out on the hills was heard the tinkling bell of the sheep, and the call of the herders echoed from peak to peak as they drove their hungry flocks through the upper vales. The low, dark green pastures on the marshy lands began to throw up their mellow juices into feathery wild oat stems, or filled the reedy grass with thin nectar for the few and very choice cows that waded around with slow pleasure in the Jordan meadows. Down by the Jordan's banks the boys watched the cows through the early spring days, occasionally plunging into the cool water for a quick swim, longing for the hot summer days when hours could be spent in the water of the treacherous stream. Here and there a stray fisherman threw his rude line into the stream and occasionally caught a mountain trout, the speckled beauty glistening like silver as he threw it upon the bank. At break of day, the husbandman--and who was not a husbandman in those early pioneer times in these valleys?--drove his team afield--not in the mellow soil known to the home he had left in the East, but in the hard, uncultivated earth of centuries of sun-baked, rainless summers, down in the bosom of the barren valleys. He dug out the tall, gray-spiked sage brush and huge, flaunting sunflowers, and everywhere he trenched his land in regular lines to train down upon it the cooling streams which gave life and fertility to the otherwise hopeless soil. The first days of April brought the annual Conference, and everyone in Utah laid aside work and prepared to attend the great three days' meeting. Men in the city brought into their homes great stores of flour and food to feed the visitors who would tarry with them during the Conference. Women cooked meats and pastry, washed and ironed sheets and quilts and filled the extra straw ticks to make temporary beds in every spare corner to accommodate their usual country visitors. For many miles on all the country roads could be seen teams of all descriptions wending their way to Conference. A few horses, some mules, and often great ox-teams plodded their way city-ward. Men, women and little children cheerfully left their homes and comforts to take chances of any kind of hospitality for the privilege of attending the prized semi-annual religious services. The yard of the Tithing office was filled with visiting teams and wagons of every description, and busy women prepared food and comfort for the hungry multitude gathered there. Children ran about, playing at hide-and-seek, or chased each other over the ground amid wheels and wagon tongues, grouped about in semi-confusion. It was rather a cold and damp time, therefore the Tabernacle was well warmed for the people gathered in happy groups for this Friday morning. What exchanges of greetings were there as brother met brother and sister greeted sister! Months, perhaps years had elapsed since they had seen each other. Here was a family just come over from the "old country" standing up between the benches to greet the throng which crowded about them to shake their hands, for they had been good to the "elders" in England, and every elder wanted to take them by the hand and introduce them to his family. How quaint the old English pronunciation sounded on those newly imported English tongues, and how queer the children looked with their little bare, red arms, and their low, broad-toed shoes and white "pinafores," and how it made the Utah children laugh and stare to be told by these recent importations to "give over now, give over;" and how the elder would smile as the jolly mother of the new arrival would recall his words and ways while amongst them; and how his merry eyes would sadden and fill with tears as he heard the story of "our Mary who had died," or, far worse, perchance, had apostatized in spite of all teachings, and who had been left behind to her own backsliding ways! What great slaps were bestowed upon broad backs as Brother So-and-So came up behind Brother What's-His-Name and thus announced his pleasure at greeting his old-time friend! As John Stevens entered the well-warmed and cosy building, a few minutes before the meeting was called to order, his eye involuntarily became brighter in sympathy with the merry confusion and bustle which he witnessed all around him. Everybody was standing up and talking to everybody else, while on the distant "stand" the elders were indulging in the same friendly and informal greetings. Crops, the weather, babies, death, marriage, sermons, soldiers, war, the millennium, new homespun coats, the possible advent of a woolen mill in the Territory, carpet looms, shoe lasts, prospective sawmills, and the best recipe for cooking dried service-berries, all these topics buzzed in endless variety and confusion around the well-filled hall. But hark! all eyes are turned to the stand, as Brigham Young is heard calling the people to come "to order," and instantly all voices are stilled; the groups at once settle down into regularity, and the thoughts of the congregation are fixed upon the words of the heartfelt opening prayer of Elder Chas. C. Rich. As the choir began its second hymn, John turned in his seat to see if Diantha and Ellen were in their seats in the choir. Yes, Diantha stood there with her lovely form clad in its classical, simple gown of homespun, fitting her like a molded glove, while the glorious eyes and scarlet lips were as beautiful as ever. He looked at her so long, and as she was unconscious of his gaze, so earnestly, that he forgot to look for Ellen. After the hymn was over, however, he remembered Ellen and he soon saw that her place among the altos was vacant. Where was Ellen? he wondered; she was always at meeting. John addressed to himself some very severe reflections, and as his mind left his own affairs and became partly absorbed in the sermon which Elder Orson Hyde was preaching, he gradually became conscious that he had formed a resolution. That resolution was to forget Diantha Winthrop as speedily as possible. Now, this was a thing which John had never before contemplated. In all his past associations with the girl, no matter what coldness, neglect or discouragements he had experienced, he had never for one moment despaired of some day winning her for his wife. He knew intuitively something of human nature, and besides that he had felt in the depths of his own soul a whispering assurance that the girl belonged to him, and that his claim to her was one which had existed before they came to this earth. Therefore he had quietly gone along, never seeking to urge himself or his attentions upon her nor indeed upon any girl; he had concealed from her as from everyone else the secret of his preference, and he had lived for years with the hope in his heart which made his daily sunshine and sweetened his every night vision. Yet now, with awakened consciousness on his part, he found himself forming an invincible resolution never again to permit his thoughts or his love to go out to this girl who had given him at one time plain encouragement, and who had since, for no reason whatever, turned upon him a colder, prouder face than she had ever done in the old days before she had guessed his secret. He sought, with the old Puritanic inheritance of self-investigation, to fathom the cause of this resolution. He found his mind distracted from the sermon which had been so interesting, and involuntarily he turned around to look at Dian herself to see what expression she had now upon her face, and to see if perchance her looks might have had something to do with this strange decision. She looked as serene, as unconscious, as a statue. Her face looked slightly weary, as if she, too, had lost interest in the sermon, and her thoughts were on something else. But she did not look at John, and even if she knew where he sat, she seemed to avoid meeting his eyes. As John's gaze left her witching face, and his eyes traveled over the choir seats, he observed Ellie's vacant seat, and he felt suddenly that Ellie had something to do with this decision. What and how did Ellie effect this? John was not an impulsive man, his thoughts were deep and rather slow in forming. He allowed his mind to play upon this thought which had come to him, and it seemed to him that a veritable inspiration flashed upon him that Ellie was in danger, and that she needed him. He had no superstitious notion that he could hear Ellen calling him, that is the way he would have put it to himself; yet if he had been a more imaginative man, he would have said that he could hear her voice in his soul pleading for help in her hour of extremest peril. However it was, he was so strongly impressed that he struggled as long as he could to restrain the feeling which gave him no peace, until he finally arose and went out of the meeting, and hastened down to the home of the Tylers, and inquired for Ellen. Aunt Clara was at home, getting dinner for the rest of the folks who had gone to meeting, and she answered his knock at the door. "Ellie, why, she is not well this morning, and she is still in bed. She did not sleep much last night, and I told her to lie still this morning, and she could perhaps go to meeting this afternoon." John sat and chatted a while with his old friend, Aunt Clara, but he did not mention the dreadful impression which he had felt that morning, and he told himself again and again what a silly thing it was for him to give way to such notions. He heard later from Tom Allen that Ellen was at the afternoon meeting and he added that fact to the scolding he had administered that morning to himself, and assured himself that there was plenty of time to try and persuade pretty Ellen Tyler to accept him and his home as her future destiny. XXXII. "SOUR GRAPES" A few hours later, just in the cool edge of the late afternoon, John found himself eagerly looking over some new daguerreotypes of various of his friends in the shop of Marcena Cannon, the photographer, on Main Street. He was so busily engaged that he did not notice the slight noisy wrangle of some drunken men on the street until he saw a group of them darken the small doorway of the tiny shop. As his glance caught the fact that they were soldiers, he withdrew into the shadow and waited for developments. He was unwilling to embroil himself with these men, and yet he had caught sight of the dissolute face of Captain Sherwood in the crowd, and John remained to watch. "Hello, Mr. Cannon," cried the tipsy captain, "we want our pictures taken. Can you take the picture of a gentleman as well as the ugly mugs of these d--d Mormons?" The face of the photographer was drawn into a sneer of contempt for the insult thus offered himself and his associates, but he only said: "Men in my profession must be as willing to try their hands at painting a fool as they are to take the likeness of an honest man. Are there any honest men in your party who want to pose before my camera?" For answer the captain only leered about the shop, pausing unsteadily before first one picture and then another; finally he caught sight of a large daguerreotype of President Brigham Young, done by the enterprising pioneer photographer Marcena Cannon. Steadying himself in front of this picture, Sherwood raised his pistol, and shot through it, the bullet embedding itself in the wall behind. His marksmanship was so unsteady that only the corner of the canvas was riddled; but the soldiers surrounded their captain at once, fearing that his overt act might precipitate some trouble. Sherwood yelled out as his shot rang into the dim silence of the room: "That's the way I'd serve the old scoundrel if I could get him in the same place." Instantly the room filled with street-loungers, although the sound was no unusual one in those unhappy Salt Lake days. As the smoke cleared away, Captain Sherwood found himself looking down the muzzle of John Stevens' own revolver, while a cool, grating voice hissed in his ear: "Git out, vermin." The soldier, sobered by his own folly, found his small squad of men were vastly outnumbered by the civilian police who now crowded into the tiny room, and without further parley he assumed a braggart air, and swaggered out of the place. "'He who runs away'," quoth Charlie Rose, who was at John's elbow by this time, "'may live to fight another day.' But then again he may not. You can't sometimes always tell. Little Captain Sherwood may reach the place of his own seeking sooner than he anticipates." The incident only served the better to reveal the unprincipled character of a man whom already poor John hated with a righteous vigor. As the drunken captain, now somewhat sobered by his recent escapade, clanked noisily down Main Street, followed by his squad, he saw Diantha, clad in her usual comely habit, coming toward him. Instantly alert to any possible results of this chance encounter, Captain Sherwood straightened himself, and endeavored to assume his usual elegant swagger. But if he had removed the traces of his recent debauch from his walk, it still lingered in the dusky flame which burned in cheeks and chin, and above all there still glittered in the dusk of his leering eyes that signal of danger which thrills every weak human creature who beholds that black flag. Captain Sherwood sober had much to recommend him to polite society--but Captain Sherwood drunk betrayed the devil within him. Drunk or sober, he was the acme of grace, and it was with customary lightness that he swept off his blue cap and carrying it to his heart he bowed low with exaggerated politeness to the frightened girl, now opposite him. With small trace of the raging fear within her, the girl turned her head proudly away, and with a slight motion of mingled fear and disgust she drew her skirts aside as if to avoid possible contact, and walked coldly on, leaving a short, dismayed silence behind her, as the men watched with common interest this second rout of their dissolute companion and superior officer. "You won't speak to me?" the captain muttered thickly to himself; "well, my tragedy queen, I know somebody who will." To his men he only gave the word of command and the party were soon astride of their horses and riding rapidly into the south. It was Diantha's first experience with such evil forces; and after she was well out of sight she flew to her home, with her heart clamoring at her throat for swift release. Flinging herself down upon her knees she buried her face in her pillow as she sobbed out her broken prayers to that living Father whose tender protection she had never before sought with such abject humility. After her heart had ceased to pound in her neck, she scolded herself for a stupid coward of a girl--to be frightened in broad daylight, and on Main Street, where there were plenty of good men to protect her in case of real danger. Fright has no reason, has only eyes to see and ears to hear the nameless possibilities which sweep the spirit out into formless space. Presently the still small voice of reason reached her consciousness, and as thought settled quietly down upon its throne in her troubled soul, the question flashed along her mind: "Why is that man hanging around Great Salt Lake City so often of late?" Then--"Ellen?" was questioned and answered in a second illuminating thrill of pain. Without another moment's hesitation, Diantha sprang up, bathed her face, and the fear that had oppressed her for her own safety was transferred to her friend. Ellen was churning in her cool, quiet buttery. She greeted Diantha coldly, then bade her bring a chair for herself from the kitchen. "No, I will stand," answered Dian, too excited yet to talk calmly. "I have had such a fright!" And she proceeded to relate her recent experiences, not adding to nor taking from one single point; the truth was brutal enough to this sheltered, pure-minded, unsophisticated girl. With that awful truth she had come to warn and shield her dearest friend. Ellen listened with her brooding eyes fixed upon her frothing churn-dash. When the story was fairly told, she offered no word of comment. "What do you think of that?" asked Dian, anxious to obtain her friend's point of view. "I don't think anything," Ellen said, at last. "Why, Ellie, he was dead drunk." "How could you tell such a thing as that?" asked Ellen, judicially. "What do you or I know about drunken men?" "Oh, his eyes, and his red face--and--and--everything--" stammered Diantha, confused to be thus put at a disadvantage, and upon the witness-stand. "And there was something so terrible about him every way that I just shuddered when he looked into my eyes." Still Ellen refused to discuss the matter. Dian persisted: "You can't think what a fright I was in. If you could have just seen him--" The sullen listener busied herself with her churn. And at last, she sat down to work over her butter. "Ellie," coaxed Diantha, "what do you think about the thing, anyway?" The weak, delicate character of the love-sick Ellen had been turned from its own natural candid sweetness into the gall of secretive obstinacy, by her concealed passion; and when she was thus adjured, she simply raised her dash to clean off the remaining globes of gold, as she said, tartly: "If you want to know what I think about you, Dianthy Winthrop, I'll tell you--'sour grapes'!" Diantha was too frankly surprised for a moment to do aught but stare stupidly at the lowered face opposite her. Then suddenly comprehending, she said icily, her lips drawing into a sharp line across her face: "Do you think I have made up all this story? That I am jealous? Jealous of a vile, wicked soldier? Oh, Ellen, you surely can't think such a terrible thing as that!" "Would it be the first time you've been jealous of me?" asked the girl. Dian's truthful memory received this home-thrust in silence; but she was not thus to be thrown from her purpose. "But, Ellen, he was drunk! Drunk, I tell you! And he is not fit to wipe your shoes on." "Sour grapes," muttered the scornful lips of the girl before her. "Ellen Tyler, I came here with an honest desire to give you a friendly warning. I don't imagine for one moment that you need it any more than I do, or that you are not just as good and just as wise as I am--maybe more so. But I am beginning to see things as they are: the glamor and glory and romance which once so fascinated me is fading away, thank God--anyway as it relates to men who drink and carouse or who do wrong. And especially do I begin to see how unsafe we are associating with any man outside this Church and kingdom. I have done my best to warn you, as Aunt Clara and my brother have warned us both time and time again. We are two orphaned girls, but God has sent us repeated warnings through our best friends and guardians to listen and obey. We girls may or may not come to harm when we follow our own path, but we can never come to a good end if we disobey the counsels of those who have a right to give us such counsel. I am going to try and heed that warning counsel. I dare not disobey. It is bred in my very bone to give heed to the voice of wisdom. I felt a strong impression that you needed this warning, too, and I have given it. I think now that I shall go to Aunt Clara and tell her exactly what I have told you." Ellen's eyes lifted quickly. But with the subtle deceit of a weak, inwardly-selfish soul she said, smoothly: "Don't bother to tell Aunt Clara, Dian. You have told me, and I will remember all you say. It might only worry Aunt Clara when there is no need." Only half convinced, but wholly appeased by this seeming flag of truce, Diantha chatted with her friend awhile on indifferent things and then went away, resolved to seek some convenient opportunity after the Conference was well over to have a long talk with Aunt Clara. Alas, that we wait for these laggard opportunities, instead of boldly going out to meet them in the highway! It is well to consider well before we do evil, but good should be done on the impulse. The next morning, which was Sunday, Ellen was at her post in the choir, and John hurried home from meeting at noon to make arrangements with a friend to take his place in the evening so that he could spend that Sunday evening visiting with Ellen. All afternoon he gently forced his mind to dwell solely and wholly upon the real sweetness and charm of pretty Ellen Tyler. He fancied what a dear little wife she would make and he drew all sorts of domestic pictures of what home with such a fond little wife would be. He knew she was good, true, lovely, and although weak in some points, he was sure that marriage would give her all the strength and force necessary for her perfection as a woman and as a saint. Yes, John had decided to marry--not Dian Winthrop, but sweet, impulsive, pretty Ellen Tyler--if he could get her! If he could! Ah, if he only could! XXXIII. WHERE IS ELLEN? As the chill evening closed in that Sabbath night when the city was stilled of all its Conference bustle,--for Conference had been adjourned to meet again in six months--John Stevens hurried down to spend the quiet evening hours with Ellen Tyler. He had resolved to ask her to be his wife, and if she happily consented, he should insist that no delays of months or even weeks were necessary, but the sweet June month, not far away with its rose-blown days and its fragrant, mellow nights, should see their wedding day with its tender promise of loving reality. "Well, Aunt Clara," he said to that good lady, "I am here again, you see. Who comes so often as I do?" "No one that is half so welcome," she answered gently, with her kindly smile. "Come right in, John, and let me take your hat." "How are you all, Aunt Clara, and I suppose I may as well out with it: where is Ellie?" "We are well, John, and so is Ellie. She got over her little sick spell all right, and went to meeting this morning. But she is not at home tonight, nor will she be for a few days. I let her go home with the Meachams, who live in Provo, you know. I have had to be away from home so much this winter and spring, nursing the sick, that Ellen has been real lonesome. I felt a little sorry to let her go, for I don't like our girls away from home these times. However, you know I can't always have my way, and Ellen teased so long, and Brother Meacham said he would be very careful of her, and as she promised to be back inside of two weeks, I just had to let her go." "Where did the Meachams stay, while they were here, Aunt Clara? Did they put up with you?" "Oh, no; you know we had all of Jane's folks from Davis County, and we had eight of the new arrivals from England, some folks that Brother Kimball told to come here; they had been so kind to him while he was in England." "I wonder where the Meachams did stay, then?" asked John, uneasily. "I ain't sure, but I think they camped in the Tithing Yard; you know they have a good wagon, and as they are pretty independent, they would rather do for themselves than to stay with anyone, unless it was an own brother or sister." John picked up his hat with his usual slow, decisive motion, and refusing Aunt Clara's warm invitation to stay awhile and chat with her, he left the house, with his long, swinging strides, and was soon out of the gate, on his way to the Tithing Yard. He did not stop to ask himself why he was going there, for he knew that most of the teams which had camped there would be on their hurried way for home, as soon as the Conference was once closed. Yet he walked as rapidly as was possible for him, and he told himself that all he hoped to find out was what hour the Meachams left, and who else was with Ellen Tyler. It was a dark night in the early spring. Once inside the yard he made his way through the mass of debris and over outstretched wagon tongues to the one lone campfire burning brightly in a distant corner of the yard. The children were sitting with sleepy, bent heads upon their mother's knees, listening with all but unconscious ears as one or another gave the company the benefit of some imitation of Yorkshire dialect, or spun a yarn in canny Scotch. As John approached the group, he noted one face, with a positive start. "James Meacham," he called out, unable to contain himself, "I thought you were on your road to Provo. I was told you had started this afternoon; and also, that you had Ellen Tyler with you, who was going with your wife and daughter to make a short visit. How is it I find you here?" "Well, Brother John, you find me here because I am not there; I did not start, because I was not ready to start. And I haven't seen your precious young friend, Ellen Tyler; no more has my wife, nor my girl Maggie, I think. She was to be here tonight to let us know if she could go down with us. And what's more, I am wondering why it is you are so particular to know. Are you going to marry that fine young woman?" "Where is Sister Meacham?" asked John, in a low tone, unheeding his friend's raillery. "She is just gone to bed in the wagon. Here, Maggie," he called, at the side of the wagon, as he led the way for John, "here's John Stevens huntin' up pretty Ellie Tyler." "Sister Meacham, have you seen Ellen today, and do you know whether she went to Provo with anyone else?" "Why, Brother Stevens, I saw Ellie yesterday, and she told me she was going to go with us down to Provo for a day or two, but she hasn't been around today, and as I thought maybe she was wanting to get a bit readier. I asked James to wait all night and we would go down to Tyler's in the morning on our way out of town and pick Ellie up. Have you been down to her house? I guess she is there, all right." John said a few hurried words, and then hastened away in the silent night, leaving the Meachams with a little wonder on their minds, but no suspicion of anything serious. He remembered that Ellen often stayed at Winthrops over night when Aunt Clara had to be out nursing, and he would go there before he gave way to the horrible doubts and fears that were nearly overmastering him. His knock at the door was answered by Diantha herself, and she held out her hand to John with a pretty attempt which began at serious coldness, but which ended like an invitation to forgive and forget. John did not see her outstretched hand. He was too full of other emotions to even see the welcoming sparkle in her blue eyes. He merely took off his hat and asked laconically: "Is Ellen Tyler over here?" "No, I've hardly seen Ellen for weeks, that is, except at a distance." Her manner was cold at once. He had come hunting another girl. John's next words dispelled this coldness, and communicated to her something of the excited fears which tore the breast of the man before her. "Diantha, Ellen Tyler left her home this afternoon just after meeting, telling Aunt Clara that she was going to Provo with James Meacham's family to spend a fortnight. Aunt Clara is near worn out with nursing and Conference visitors, and consented to let Ellie go for two weeks. Ellen took her clothes with her, and bade them all goodbye. She is not with the Meachams, who are still encamped in the Tithing Yard, nor is she at home nor here. Where is she?" Diantha looked with fixed, widening eyes at the pale face before her, and she repeated slowly and mechanically, as if too stunned to think: "Where is she?" XXXIV. IS SHE AT THE CHASE MILL? Diantha turned without another word to John, and, flying upstairs, she was down in a moment, with a shawl thrown around her shoulders and head. "Come," she said, breathlessly. "Where are you going?" "Over to Aunt Clara, to ask her what to do. My brother Appleton is away, and Aunt Clara will know better than anyone else what to do." They sped along in the cool, spring evening, not exchanging one word, for both hearts were heavy with the weight of remorse. Each knew that the word of inspiration had warned both that Ellen was on dangerous ground, and each knew that the word had not been heeded to the extent that it should have been. "Oh, for one moment to undo the past," was the pitiful tale which each heart was telling its silent listener. Aunt Clara's face whitened with a pallor like their own when the whole story had been told; but in spite of the sure feeling of catastrophe which assailed all three, Aunt Clara was too wise to allow fear to master her. "Now, don't go to imagining that Ellen has run away because we can't just now get trace of her. Everything will turn out all right. You haven't half looked for her. She may have gone down with the Harpers instead of the Meachams. Or, she may have gone out to the Chase Mill, for you remember she did not see me the very last minute. She bade us goodbye before we went to meeting, for she said she would not wait till we got home, we always stay so long talking, and she wanted to get off. No, the thing to do tonight is to find out if she is at the Chase Mill. You see, if the Meachams have not gone, she may have found a chance to go down to the mill over night, thinking she could go on with them in the morning." There was a very faint glimmering of hope in this suggestion, and without saying anything further, it was arranged that John should get permission from the President for a three days' absence from his duties as night guardsman, and then he should come for both Aunt Clara and Dian in his own light spring wagon with a cover, for Dian would not listen to the others going without her. She felt so unhappy that she could scarcely bear her own sorrow, and she would have followed them on foot, so great was her anxiety to know the whole truth about her beloved friend. She sat with Aunt Clara, telling her, now that it was too late, all the things that she knew and suspected of Ellen; of the night of the Christmas ball and of her subsequent determination to give John up entirely to Ellen; and of how Ellen had avoided her all winter, and how she had not broken through her reserve, for she had thought it was due to a little jealousy on Ellen's part on account of John. She also told her of how skilfully Ellen had parried all her questions and all attempts to draw her out the night they slept together; lastly she told of their stormy interview the day before. All this the girl told with streaming eyes, and broken, sobbing breaths. Her self-reproach and agony were terrible, and Aunt Clara wisely allowed the first flood of her grief to spend itself before she interrupted or tried to calm the excited girl. At last, however, the elder woman saw a chance to relieve in a measure the unnecessary remorse, and she asked gently: "Has Ellen ever told you she was in love with the soldier you speak of?" "No, no indeed. The very last time we had a confidential talk, she said almost in as many words that she would give anything in this world if John Stevens would fall in love with her. But that was last winter, and I have treated him as coldly as I possibly could ever since, for Ellie's sake." "Diantha, you are taking more of this on yourself than you have any need to do; you have not helped Ellen to do wrong, and if you spoke once to this wicked soldier, it was but for the once. Purity does not consist in never being at fault, or knowing what temptation is, but it is to resist that which on reflection we know to be wrong. Ellen ought to understand this as well as you do, dear, for, oh, I have tried to train her aright. I love her as my own life. I have spent many an hour in trying to persuade her to avoid temptation. I know the poor, dear girl is vain, and that makes her weak. She lacks the strength which helps us to keep our own good opinion of ourselves. She loves admiration and pleasure so well that, always, even as a child, she would sacrifice anything else on earth for it." Poor Aunt Clara was trying to drown her own self-reproaches with philosophy and moral reflection. "But oh, to think of Ellen gone away, and to such a horrible doom! It is too awful," and again the girl broke into a sobbing fit. It was Dian's first real grief, her first experience of life and its deepest trials. "Diantha, I can see where I have failed with my poor Ellie; I have been so anxious to nurse and help to save the sick bodies of the poor and destitute and to administer food and raiment to the needy, that I have been at times forgetful and careless of the sick and needy soul of my precious child, who is like the child of my own body. True, I did not suspect anything of what you are now telling me. But this is not wisdom. Let us not mourn over the past, but mend the future." At that moment John drove up, and the three rode away in the late evening darkness, to visit the Chase Mill, on the outskirts of the city, and find out if Ellen had been there. Aunt Clara's surmise was correct; Ellen had ridden down there, according to the old gentleman who tended the mill, which lay just southeast of the city. Ellen came there alone, he said, and asked for a drink of milk. She also took some bread and butter, for she said she expected to be taken up either by the Meachams or the Harpers, and she was going to spend two weeks in Provo, visiting her many friends in that place. "How did Ellen get here?" inquired John. "She said she came down as far as the mill with Brother Sheets. She stayed with me here about an hour, and then, seeing a dust outside coming down the main road, she walked over there, carrying her bundle of clothes, and waited for the teams. I was busy getting up the cows and feeding the stock, and did not think any more about it for about an hour, and when I looked out to the main road for her, she was gone. I went right out, and happened to meet a team going south, and I asked the driver if the Meachams or the Harpers had gone on that way a little while before, and he said he thought the Harpers were just ahead of him, as they drove out of the city about half an hour before he did. So, of course, she has gone down to Prove. If you want to stay over night, I will rig up some straw ticks, and make you as comfortable as I can." Aunt Clara could never feel satisfied to go back to the city without learning something definite and sure about their missing girl; and so it was decided to wait over night at the farm house, and to start very early in the morning for Provo, and bring back their loved wanderer with them on their return next day. XXXV. ON TO PROVO What conflicting emotions swayed that little party of three as they rode rapidly along the next day towards the town of Provo! Diantha had chosen to sit by John on the front seat, both to accommodate Aunt Clara, who was stout, and to comfort her own miserable heart, by resting on his great, fortress-like personality. She was too weak just now to stand alone, as she had done all her life. She was discovering that she was a true woman, and she needed someone to lean on in her hour of woe. "John," she said, "do you remember when we came home last year from Provo, how we met those soldiers, almost here it was?" and then that brought up the thought all were trying to put away, and Aunt Clara interrupted: "I wonder where the folks stayed all night! They couldn't drive clear through to Provo after meeting was out yesterday afternoon. We didn't think to inquire at Dr. Dunyon's at the point of the mountain, if they stayed there over night." "I will ask at the Bishop's as we pass through Lehi, if he saw the Harpers on the road today." Accordingly, they drove to the Bishop's, in Lehi, and he told them he had seen the Harpers driving along early that morning, but they did not stop over in the settlement. "Did you notice if they had two or three girls with them? They had a grown daughter of their own, and Ellen Tyler came down with them. I was wondering if she sat on the front seat." This was said as indifferently as it was possible, for John did not want to arouse unnecessary suspicion or cause unnecessary talk. "Well, I can't say that I noticed. They had the wagon cover tied up at the sides, and there were women or girls inside, for I heard them laughing and singing as they passed by our fence." This was cheering, and John consented, although somewhat reluctantly, to accept the Bishop's kindly invitation to stop and have some dinner, for he realized the women ought to eat, even if it were impossible for him to do so. It took some time for the worthy Bishop's wife to cook dinner, and she was very anxious to get the best she had, for John Stevens was an old friend, and he had done them many a good turn. Good as the dinner was, no one seemed able to eat much, although John drank some of the rich, cold milk which the Bishop's wife brought up from the springhouse. It was past three o'clock when they left Lehi, and there were twenty miles to drive to Provo. But John's team was a fine one, and at seven o'clock in the evening, just at the early spring dusk, as they neared the edge of the bench overlooking Provo, they all strained with hungry, eager eyes at the little town stretched along the river bottoms, and each hoped and tried to believe that the object of their search was sheltered beneath one of those low, friendly roofs. Diantha told herself that when she got hold of Ellen she would squeeze her and pet her until she would never need the love of another person. She would never leave her side again, for she would either forsake her own home to live with Ellen, or she would coax Aunt Clara to let Ellen live with her. And oh, what would she not do to make Ellen happy! She remembered that Ellen did not like to make beds, or wash dishes. Well, she would never have that to do again, for she would take all that work off Ellen's slender hands. She did not mind it, and Ellen should never have to do anything she disliked again. On the other hand, the more experienced head of Aunt Clara was cogitating about the possible future when they found and brought the dear wanderer home, and she decided that Ellen must take up and faithfully perform some of the disagreeable things which all her life she had slighted and slipped over. She felt that perhaps she, herself, had favored Ellen too much, in that she had allowed her to please herself always, and that too, often at the expense of the comfort and rights of others. She saw now that what Ellen needed was not less affection, but more discipline, to learn that happiness does not consist in gratification of one's own wishes and desires, but in the cheerful sacrifice of self for the good and comfort of others. She realized now that her Ellen had that inner selfishness clothed with an outer lavish extravagance which deceives and entices the best of casual friends. Ellen would give up anything but her own vain pleasures. Aunt Clara had become so accustomed to sacrificing herself for those around her, that she began to fear lest she had thus deprived others of that chastening discipline. She resolved again and again that she would take up another line of action with her loved child, who was as dear as if she had been her own offspring. John's thoughts were too deep to be discernible from his composed yet pale face, and he said nothing, unless questioned by the others, but guided his team with a firm yet gentle hand. The low door of the Harpers' home opened at John's knock, and the girl Jenny, herself, opened it. "Ellie Tyler? Oh, no, we haven't seen her. She said Saturday in meeting that she might come down with us, or she would come with the Meachams, and she has promised to spend one week with me. I guess she is on the road with the Meachams." John knew better than that, but he would not set tongues to wagging, and so he said again, in his quiet, yet now wily way: "Did you see that officer from Camp Floyd as you drove out of the city last night? I understand he has been attending our meetings. I wonder if any of those soldiers are really interested in our Church?" The girl caught eagerly at the bait he had so skilfully flung. "Oh, yes, I saw him. He had a spanking team, and he passed us just before we got to Chase's mill. He was alone, though, and if he was at meeting yesterday I didn't see him. But I believe he was there Saturday with some more soldiers." John had caught the door post as she spoke, and he leaned against his arm heavily, as he said, huskily, still determined to avoid all unnecessary talk: "We are going to find Ellen, as there is to be a theater in the Social Hall at the end of the week, and she is needed to take a small part. We will find her all right; thank you." John got out to the carriage, and in a husky voice he repeated what had been told him, and he added: "I am going to Bishop Miller's and get a fresh team and drive out to Camp Floyd tonight. You can both stay at the Bishop's all night, and I will arrange to have you driven home tomorrow." "I shall not stay all night in Provo," said Diantha, harshly. "I will walk if you will not take me, but I am going to Camp Floyd myself this night." "Get in, John," said Aunt Clara's quiet voice, "and drive on to the Bishop's and get your team. We will sit out in the carriage, and you needn't say to anyone that we are with you, for I am anxious as yourself to keep people from talking. We are both going with you." John was already driving heedlessly down the street, for he had neither time nor words to waste. Not a word was spoken, for miles, by the three who rode so rapidly along the dusty, rough new road which stretched ghostlike along the barren valley between the tiny settlements in Utah Valley, and the distant encampment on the other side of the western hills. As they flew along in the bright young moonlight, the swift light clouds anon parted and then banked up again, thus alternately revealing and concealing the scene about them; at each side of the road the great bristling sagebrush which covered the plain rose up like a high, rough hedge. Here and there a startled rabbit flew over the lower sage bushes, losing himself in the faint moonlight and the distance. The lake now lay before them, now behind them, like a dark, purple shadow, its quiet ripples untouched by breeze, and unbroken by any current. The dark mountains shut them in, and as they neared the western rim, it seemed as if a wall of impenetrable gloom shut off further progress; but a narrow defile led through the low hills, and on they sped. In the near distance a coyote yelped in shrill hunger, or answered his mate's warning cry from the distant foothills. The cool air grew chill around them, and Aunt Clara drew her own shawl about her, and threw upon Dian's unconscious shoulders the extra shawl she herself had remembered to add to their hasty preparations. As they neared the dusky group of tents in the outer village across the stream from Camp Floyd even John was startled as a voice sang out suddenly: "Who goes there?" John saw the gleam of a musket barrel as the sentinel stepped from behind the cedar tree. "A friend," John answered. "Harney's the word," and John thanked his happy fate that he had by accident or inspiration hit upon the right pass-word. The sentinel lowered the musket, and as he approached the carriage, Diantha shrank with a nameless terror of the night and its unknown perils close to John's side. Without a word, John put out his arm, and drew her to him, as if to shield her from even the gaze of wicked men; and thus he held her close while he parleyed with the soldier. XXXVI. AT CAMP FLOYD "I have important business to present to your commander. I bear with me letters and orders from President Brigham Young, endorsed by Governor Cumming. I must see General Johnston at once." Diantha knew then that John had prepared himself for this before he had left the city, and she bowed her head in shame for all it implied concerning her beloved Ellen. "I will leave you, Aunt Clara and Diantha," he said, as he drove on, "at the house of one of our people at the edge of the camp, while I go in and learn what I can from the commander. You will be perfectly safe, for Brother Hicks is the storekeeper, and he has his wife with him, and three grown boys. Wait here till I come for you." John lifted Aunt Clara out, and gave the brother who came to the carriage directions to get her something to eat, for she was nearly worn out with her long and rough ride. Then he turned to the carriage, and taking Dian in his great strong arms, he lifted her to the ground, and without a word, he led her into the house, and shut the door between them. He left the carriage at the house, and proceeded to the sleeping encampment on foot. It was midnight, and everything was dark and silent around the white-tented grounds. However, General Johnston arose at once in answer to the call, and with a slightly disgusted face listened to the story told by John. "You will find Captain Sherwood in his own quarters, and you are at liberty to put whatever question you may choose to him, for Captain Sherwood has received strict orders on that subject from my own lips. My officers are gentlemen, and the soldiers are as decent and orderly as common men in any walk of life. I can't see on what grounds Governor Cumming interferes with my discipline in this way." The general was intensely annoyed over the whole matter. Evidently a girl more or less was nothing to him. His rest and his discipline were of more consequence than all the women in the country. Yet he could not ignore the request of the Territorial executive, and so John was allowed to depart with permission to go where he pleased in the camp, and to secure and take away all the girls and women he could find or might choose to befriend. John found his way to the officers' tents, and as he approached them, he saw the light of a cigar in the front of one. He gave the pass-word and asked: "May I inquire if I am near the tent of Captain Sherwood? I have business of importance with him." "My name is Saxey," came the answer out of the darkness, and as the cigar was thrown away the colonel threw up the tent door and said: "Come in, sir, whoever you are." "My name is Stevens, and I am from Great Salt Lake City. I have reason to believe that Captain Sherwood has abducted a young girl from our midst, one Ellen Tyler. As she is the step-daughter of a widowed aunt, I have been authorized by the Governor and have received permission from your commander to do what I can to recover the young lady. Where can I find Captain Sherwood?" John felt willing that any of them should know the object of his visit, for he keenly suspected that they must many of them be aware of it, anyway. Colonel Saxey stood toying with a small dagger on his low stand, and his kind face expressed something of the anxiety this disclosure had upon him. It was with a different tone of voice to that used by General Johnston that he replied: "I have not seen any strange girl around the camp lately, but I am free to confess to you that Sherwood was not here at all yesterday. We only review twice a week, and so the commander did not know of his absence--an absence without leave, I must also confess. But I do not think that anything serious has happened, my dear Mr. Stevens. On the contrary, I hope you will find all your suspicions are groundless. Captain Sherwood is a gentleman." He winced a little as the familiar form of defense of a friend slipped from his lips. "I have every reason to believe that if you should find that the young lady you speak of has run away with the captain, he will marry her at once, even if he has not already done so." John Stevens said nothing, but slowly stroked his beard, as he stood impatiently waiting to hunt the "gallant" captain up. The soldier noted the fiery gleam and glitter in the scintillating eyes of the mountaineer, and he felt that Sherwood would need all his skill to meet such a foe under any circumstances. He said no more, however, but silently led the way from his tent to Captain Sherwood's tent door. A determined call brought out the sleepy orderly, who told Colonel Saxey that Sherwood had been away since yesterday morning, and he did not know anything about him. Saxey had feared this would be the result, but he stood uncertain for a moment. Then turning to Stevens he said: "Come," and they glided out into the night, leaving the drowsy orderly to return to his broken slumber. They passed rapidly through the outer lines, after giving the night pass-word, and once beyond the chance of being overheard by soldiers within the camp and stragglers within the village, Colonel Saxey paused in the high sagebrush around them, and drawing near the tall, shadowy form of his companion, he said, distinctly but softly: "I believe you are a good man; I have seen a little of this matter, and I did what I could to avert this disaster. I cannot tell you all I know; it would be dishonorable. I want you to promise me one thing, and that is, that no matter what has happened, you will not commit a greater crime to avenge yourself of a wrong. Murder will not wipe out sin. And there is hate enough in the Territory as it is." "I am not a common butcher," said John, gloomily. "I have nothing farther to say. But there is a small log cabin not far from here, where Sherwood sometimes stays at nights." He started to go back to his quarters; then turning back, he paused as if to speak. John waited, but no word came from the trembling lips of the agitated soldier. John hurried away, too anxious to wait longer, and the colonel again slowly bent his way in the dim, midnight darkness, to the sleeping village of the white tents, and as he passed the outer guard, he murmured: "Have I done right, or have I done a cowardly thing?" The guard touched his cap, and said: "I did not understand you, sir." "No matter," answered the colonel, as he passed on more rapidly to his tent. "The girl may yet be saved, or he may be made to marry her," he muttered, as he threw up his own tent door. XXXVII. "DEAD OR DISGRACED?" John sped away between the high sagebrush and willows which skirted the stream running along west from camp. At one place he found himself on the bank and saw that the ditch ran far below in a small gully. He could hear nothing, nor could he see any signs of human habitation. He turned his steps in another direction and hurried onward in his zigzag course, straining his eyes in the fading moonlight of the evening for sight of a habitation. All at once he heard a distant or smothered cry. He stopped at once, and as he could hear nothing further, he fancied that he must have been mistaken, or that it was the screech of a far-away mountain lion. He turned again in his tracks, and by some instinct ran back to the hidden stream which flowed along down in the deep gully. That scream again! and he was sure it was a woman's voice. He flew now in the direction from which it had come. The moon was down, and he could see nothing but shadows and gloom, accustomed as he was to piercing these mountain nights with his keen, far-sighted eyes. Again and again that scream, and this time he saw, not many rods distant from him, a door flung open, for it threw a stream of light across the brush between him and the cabin. He ran on and on, jumping over the brush occasionally and panting harder as his bounds drew him nearer the source of those piercing screams. A man's curses and three successive shots rang out upon the air, mingled with screams, then a hideous laugh in a harsh voice that was still a woman's, and John could just see a flying figure bound out from the door and disappear in the depths of the shadows of the gully. "You she-devil!" yelled a man, as he dashed away after the figure flying away in the darkness. John hesitated a moment whether to follow the two who had run away, or to make straight for the cabin; he chose the latter, and with hasty bounds, he was soon at the door with his eyes fixed upon a figure stretched upon the floor. It was Ellen! A moment, and he was beside her, trying to stanch the pistol shot wound in her gaping neck, and calling softly under his breath for her to open her eyes. He did not hear the heavy steps behind him, but he turned to meet the black, blazing eyes of Louisiana Liz, peeping in the door behind him, her smoking pistol still in her hand, and then he heard the woman howl with wicked laughter: "You sought your flown bird too late, for the huntsman found her heart and the keen arrow of hate found her throat almost as soon. Ha, ha, ha!" John's blood curdled in his veins, and he held the dying girl closer to him as he bent his head over her. Ellie opened her eyes as she felt John's presence, and whispered painfully, "Tell Aunt Clara to forgive me; I am so sorry. I am--so--sorry--" John never knew how he allowed that sweet life to flicker out, for he felt as if he could arise and grapple with Death himself and conquer the grim destroyer of all this beauty and youth. "Well, my long-bearded friend," gasped a hoarse voice behind him; "you seem to have served your sweetheart a pretty ghastly trick." John laid the body of his dead upon the earthen floor of the hut, and with a spring he was upon his adversary. But the soldier, who was too quick for him, dodged the blow, and ran out of the door. John followed, and ran this way and that, but the darkness and the unfamiliarity of the place rendered it impossible for him to find the villain who had thus dared to imply that he himself had been guilty of this awful deed. In a moment, John knew how impossible it would be for him to prove anything. From the few words of so good a friend as Colonel Saxey he knew that it would only provoke hostilities and perhaps plunge the whole Territory into war and rob the leaders of their lives, if he added another crime to the one already committed. His hands twitched and his throat ached as he entered that dreadful hut, for he felt that he would be justified in the eyes of God and man in taking the lives of such vile reprobates as were this soldier Sherwood and his octoroon paramour. Yet his first duty was to take the body of this unhappy girl home for decent burial, and then he might well leave the question of revenge to God and the future. No one saw or molested him as he made his hasty preparation to carry the body away. He slowly and painfully made his way to the straggling village north of where he stood. He stepped more softly as he neared the village, for he had no mind to awaken the inmates of the huts around him. He had wrapped the body up in a quilt, and now he laid it carefully down just outside the window of the dwelling, whence shone the light that proved to him that his friends were awaiting him. He stood a moment, to collect his strength a little before he met anyone; then he knocked softly. Aunt Clara came to the door, and asked as soon as she saw him, "Have you found her?" John bowed his head; he could not speak. "Is she dead or disgraced?" Aunt Clara never knew why she asked such a question, but it broke the calm of the man before her, and he leaned upon his arm against the doorpost, unable to control his voice. His body was quivering with a man's rare and awful sobs; they shook him as a heavy wind shakes the mighty canyon pines. Aunt Clara stood gazing at him with glazed eyes of anguish. She could not speak, as Diantha followed her and asked: "What is it, John; what have you found? Can't you speak? Where is Ellen? Why don't you tell us? Why don't you bring her here?" "Dead or disgraced?" quivered Aunt Clara's lips, as she looked imploringly up into John's averted eyes. John straightened himself, and answered with a shiver: "Both!" And poor Aunt Clara fainted at his feet. XXXVIII. SEGO-LILIES The death of Ellen Tyler cast a heavy gloom over the whole community. The terrible circumstances surrounding it gave an added cause of enmity between the people and the army. The funeral, which was held in the ward school house, was attended by nearly every one in the city. The people assembled in the quiet and undemonstrative fashion usual on such occasions; and long before ten o'clock, the time set for the services, the house was filled to overflowing. The windows were raised, and temporary benches arranged outside, so that as many as possible could hear the sermon. The simple cortege made its way down the street. As the mourners entered the hall, no one wondered to see John Stevens assist the foster-mother of the girl as she leaned heavily on his arm. Aunt Clara's face was very pale, for her heart was well-nigh broken; and yet her eyes were lifted and clear while all who glanced at her saint-like, controled face, felt calmed and quieted. Diantha was among the chief mourners, but she was not as tearless and as calm as Aunt Clara; her convulsed face betrayed her mute agony. The whole awful story had swept from mouth to mouth, and some of the men who sat watching the sad procession file in felt the hot blood of revenge pour from heart to temple, and there were few present who would not gladly have taken up the ghastly burden of swift revenge in behalf of the dead girl. The coffin was placed upon the table just below the pulpit. Its plain, mountain wood was unrelieved by ornament or trimming. Within, the girl lay, peaceful and silent, her sweet face just touched by the creamy, heavy petals of the sego-lilies which her small hands clasped. Those lilies were like her own life, beautiful and white, yet at the heart just purpled with the shadows. President Young lastly passed in, and the congregation waited with anxious longing to hear his words upon this unhappy occasion. After a brief hymn, the President arose, and with slow, impressive sentences he pictured the sheltered life of such girls as the one before him. He touched upon the affectionate nature of woman, and told the Elders of Israel that to them in part was due the blame of such awful scenes as this. There was enough of love, plenty of safe, sheltered retreats for all good women in the hearts and homes of the men of Zion. Women should have as ample opportunity to select their partners as men, and if they showed a preference for a good man, why should he not consider her right to claim his affection, as carefully as he would expect her to consider a like claim from him? He spoke in strong, powerful terms of the wickedness of men who cared nothing for the virtue of womankind, and who respected nothing on earth or in heaven. His words stirred the already excited hearts to a fiery pitch of indignation. As if he saw the unnecessary anger, he said in quiet tones: "It may prove useless to try to keep our girls and boys from running after sin, for if they have not the integrity to stand, they will fall. Now, this young girl has had good teachings, good examples, and she has been surrounded by love and kindness; she has not been neglected. In her weakness she loved too well the admiration of men, and she has herself sought and found her sin and its punishment. We must stand or fall for ourselves, and while we are responsible in a measure for the words we speak and the example we set, yet each must answer for himself or herself at the bar of Justice." At his words, so solemnly spoken, Diantha felt her very heart stand still. "Will this fair daughter of Zion never receive salvation?" asked the speaker. "Yes, she certainly will. She will learn her lesson. She will repent of her sin; and after suffering the necessary punishment will be reunited with her parents and friends, and with them share the blessings and privileges of the priesthood. She has already partly paid the penalty of her sin with her life. She will be saved eventually in the Kingdom of Heaven. I do not want the family to grieve too much, for this poor child is far better off than she could possibly be upon earth now; and her last words were words of repentance and affection. Some of these spirits, though weak in the flesh, are very choice and lovely. We love them and mourn deeply if they fall into error or are snatched away by death. "If this be a grievous sin for a tender and delicate girl, what must be said of men who lead women to destruction? I would say that no pit is deep enough for them. I do not wish to excite any undue rage towards the vile wretch and his paramour whose work this is; for God will avenge the innocent on their enemies. But to you Elders of Israel, I say, beware how you treat the fair daughters of Zion! Man should protect and preserve innocent, pure womanhood. No woman can sin as deeply as a man, for she does not bear the same responsibility. If men expect to stand at the head of their families, let them see to it that they are without sin of speech or action. That which is a sin in a woman, becomes a crime in a man. Teach your sons to protect their virtue as they would their lives, and then there need be no fear of their assailing any woman. God loves these weak ones as well as we do, and He will overrule all things for the best to such as are sinned against and are thereby brought down into sin. Only let the parents so conduct themselves that their children will receive the benefit of their lives of purity and holiness, and all their tears of grief will be turned into joy in the hereafter." Diantha felt the whole weight of this terrible lesson pressing upon her own sad heart, and it nearly crushed her with a double burden of grief. She wondered how she could ever for one moment have looked lightly upon her past actions and words, wherein she had said and thought it no wrong to turn away from the Gospel and marry out of the Church. She asked herself bitterly whether a part of Ellen's guilt did not lie at her own door, for had she not given some measure of idle encouragement to this same soldier, and had she not said many foolish things and thought many vain, silly thoughts? She felt how inadequate were the theories of the world regarding love and its proper place in our lives, and she saw how foolish ideals and romantic poems and plays had rendered her conception of love fevered and unreal. She saw, while sitting near the dead body of her friend with its pitiful lesson, that love--that is, the romantic, unreasoning passion which is so often called love--is nothing but a base counterfeit. She felt that if love ruled the world, it must be the love of God and that love which is founded on respect and built in unselfishness. She could see that abase, vile passion which has for its only object the gratification of bodily desire, was a thing to fear and shun. Diantha had filled the cold, lifeless hands of her dear friend with the sego-lilies, wreathing them about the neck, thus to hide the story told by the bandaged throat; but she saw how useless in eternity would be the least attempt to hide away the sins and shame of mankind. "Oh, that I could tear away the lilies, and show to every girl in Zion the awful consequences of disobedience and vanity," she thought, as the strong, vivid words of President Young showed her the darkness of the abyss into which her own eyes had for one moment looked with fascinated gaze. "Oh, that I could set this poor, desecrated body before every young woman in Israel, and let it preach its own heartrending sermon! And I, too, am I not saved as by fire? Oh, my gracious Father, forgive me and let a lifetime of repentance and faithfulness prove to Thee how humble and how dependent I am!" So prayed Diantha, as the benediction was being pronounced by the Bishop in charge. While the pale sego-lilies, with their purple stains, drooped and died on the breast of the dead girl! XXXIX. THE WOOING O'T Three years is but a fleeting season to the mature, and is as a day to the aged; but to youth three years stretch out with apparent never-ending length. Three years of rapid history had been written in Utah since that vivid day in the tops of the mountains when A. O. Smoot, Porter Rockwell and Judson Stoddard had brought to the happy camp the terrible news of the coming of Johnston's army. Three years! Camp Floyd with its surging life, its frequent deaths, and its story of blunder and pathos had passed into history. The site where it once stood now lay desolate and burning beneath the hot summer sun. Weeds covered the rude foundations of the adobe and tented homes, and only the lonely prairie dog frequented the once busy streets. The soldiers had departed to the East, secession having already begun to rear its horrid shape, and only for the rich stores of a hundred rare comforts which they had sold in their hurried departure for less than a song, would anyone remember their unhappy visit. Two years of peace and plenty had built up the village of the Great Salt Lake into a modest inland city. The trees along the sidewalks were heavy now with July verdure. The busy hum of industry throbbed in even beats along the city's arteries. The blacksmith whistled at his forge. The well-bucket creaked merrily in its frequent passage to the cool waters beneath, and the children sang as they went to and fro to school, or lingered in the shade of the cottonwood trees. It was the evening before the Fourth of July, 1860, and the hands of maid and matron were busy in swift preparation for such a celebration of local peace and prosperity as had not been theirs for years. "Have you noticed what a change there is in Dian, the last year?" said Rachel Winthrop to Aunt Clara, as the two stood ironing in Aunt Clara's cosy kitchen. "How changed?" asked Aunt Clara. "Oh, she's so much softer and sweeter to everybody, and she is really making herself the friend of every poor girl in the ward. Why, I told her brother the other day that Diantha looked like another girl; she is so changed. She wants to do so much for me, and she is so good to the children, and you know that is unlike what she used to be. She was not unkind, only indifferent. She didn't show me much friendship, even if I was her sister-in-law, for I think she thought herself a little better and smarter than I. But she is mighty good to me now, and I love her a thousand times better for it, although I always loved her and was proud of her." "I don't find Diantha is changed," answered Aunt Clara's gentle voice. "Don't you think that it is only that some of her latent powers and gifts are beginning to be developed? And then she has always been a reserved young lady, and while never uncivil or haughty, she is undemonstrative, and as young people are, concerned only with life as it affected her." "Ah, Aunt Clara, you are always thinking the best of everybody. You never can see any fault in any one." "Maybe I see the fault, but I see so much of the virtue mixed up with it that it quite obscures the small defect. I often think the latent possibilities, if once they are waked up in any soul, will lead us to eternal perfection. It is only that some natures are never awakened; but they go on and on, asleep in their inner souls, and only the body is awake and alive." "Well, I have proved that God will help even the weakest of us to improve and get strong, if we will continually seek Him for help and light. Of course, any one as strong as Diantha will naturally be mighty good or pretty mean." "Well, to me Diantha has always been one of the sweetest, strongest, and purest of girls. She is somewhat impulsive, but she has such admirable control of herself, people call it common-sense, that she rarely does anything silly or even unwise. And whoever saw her mean or small? She has had and still has faults, but they are like her own self, never small or spiteful. She loves deeply when she does love. Out of the fires of affliction, poor, proud motherless Diantha is rising to a higher, purer and more consecrated life. The death of Ellen has taught her to conform her life more to the standards of Christ and less to the promptings of a self-centered heart. She will make a grand woman, and a noble wife and mother." "I don't know about the wife and mother. She is twenty-four now, and she has refused at least a dozen good, true men. I think she is going to be an old maid." "Not she! She is waiting for a man as great, as noble and as pure-minded as herself. A great many men, as well as a great many women, are virtuous in action because they fear society or God's punishment. But Dian is pure in every thought and every act. Nothing low or vile could so much as reach her outer personality. She is well-educated and as intelligent as a girl of her age could well be. Why should she not demand that same exalted standard in her husband?" "Oh, well, I guess she will go through the woods and pick up with a crooked stick at last, as mother used to tell us girls. Lots of our finest girls marry men who, while good enough, are inferior to themselves. I often wonder what they do it for?" "God has some life lesson for them to learn. The Bishop says that's the way Nature evens up things. What you say is true oftentimes, but I am not going to have it so of our Dian. The voice of the Spirit has manifested to me many times that she will have a man as great and as gifted as herself." "Say, talking of Dian's beaus, they say John Stevens will be home sometime this week from his mission to Europe. He has been away ever since Ellen's death. I thought at one time he liked our Dian, but I guess it was Ellen. He has taken her death very much to heart." "John can love more than once, if he finds the right kind of a woman. He has a soul as big as all eternity. But he grieves as deeply as he loves." Aunt Clara was not surprised, therefore, several evenings after this conversation, to see John Stevens step under her doorway; his tall head reaching nearly to her doorpost. "I knew you would come to see me first thing, John, and I am glad you did. It does me so much good to see you." And she greeted him warmly. John sat down, his eyes somewhat weary with long nights of wakefulness, for he was captain of the company of emigrants, and his limbs were worn with much travel across the seas and plains. "I knew you would have some fried cakes and milk for me when I did come, Aunt Clara. I wonder if I came for fried cakes?" and he laughed in his low, soft undertone, as he held up one of the nutty brown, crisp cakes to admire its homely charm before he tested it further. "You have come, John, to tell me all about your mission, and I want you to tell me something more. Rachel Winthrop was in here this afternoon, and we got to talking about our poor Ellen. She made a remark about your grieving over Ellen, and it struck me, too, that you have been grieving these two long years. I don't want you to do that, for Ellie is all right now, she has paid the penalty with her life. Now, John, that you are home, you must find some good girl, and marry and settle down. You must be nearing thirty, and it is very unusual for our young men to live so long single." John had pushed away his plate, and left all its homely charm, for Aunt Clara's words had choked him with crowding memories. He sat still for some time, with his head in his hands. Aunt Clara watched him as she rocked back and forth, and wondered if she had for once been at fault. After a time, however, he raised his head and said, with an effort at lightness: "I am not much of a fellow, Aunt Clara. Sometimes I do feel a bit lonely, and although I have enjoyed my mission, the thought of my homecoming has been a lonely one, except for you, Aunt Clara." "Well, of course you are lonesome, John, and that's why I want you, now that you are home from your mission, to get married, and have some comfort in life." His head was drooped again, between his hands, and he said slowly: "Aunt Clara, I have been a selfish one-idea fellow in my life. I deserve all your reproach and my own loneliness." "Now, John, I want you to tell me just what you mean. You have something in your mind which needs airing. What is it?" "I mean that from my earliest youth I have loved, with all the strength of my heart, a girl who never has and never will, I fear, care anything for me. For some years I felt that I could win her, through prayer and faith, and I hoped and was happy. But I did not succeed. I have tried to hide my feelings, though, and I don't think anyone has suspected me, unless it was the girl herself, occasionally." "John, there is a belongingness in love as in life. We are not married by chance. I firmly believe that each has made covenant with his mate in the life before this. If that girl belongs to you, you will get her. If not, you don't want her. Who is it?" "It is Dian." He spoke with an effort, as if it were painful thus to speak her name. "Oh!" Aunt Clara was not much surprised. "What about Ellie?" she asked. "I loved Ellen, but it was not as I love Dian. Maybe I have so set my heart all my life upon getting Dian that I did not give myself a chance to see other girls. Aunt Clara, forget that I have ever said what I am about to say; but I had a feeling that Ellen liked me. And I have felt all the remorse natural that I did not save her while I could." "We can always see where we could do better, even in small things. But no one need destroy all hopes of eternity because love is not returned or because a loved one dies. This love plays such mischief, when it is not understood and governed!" "Just so. I have failed to conquer my love, and it leaves me sore with defeat." "Why should you conquer your love? Have you ever asked Dian to have you? Diantha is a noble girl; she is always so strong, so sweet, and so good." "Don't I know it?" almost groaned John, as he pressed his hands across his eyes. "Look here, John, I don't believe for one moment that God would let as prayerful a man as you waste years of your life upon a useless love. How do you know that Dian does not love you as well as you love her? Oh, mated love is such blissful, such divine joy!" John shook his head, slowly. "I don't want to think, John Stevens, that you are a coward. Go to that girl, and tell her what you feel, and trust God for the result. See here: You go into the front room, and I will bring Diantha over in two minutes. I will tell her you are in there, and if she wants to see you she will go in of her own accord. If she does not want to see you she can easily refuse to go in, and then I hope you will give her up and put your mind off the subject at once and forever." Aunt Clara slipped out as she said the last words, and John waited for some time in moody, unhopeful silence, until he heard the two voices as they came into the yard. He sprang up, and put himself into the dark front room, its shadows only lifted here and there by the moonlight through the window casing. Through the open door he saw Dian come in, her face aglow with a merry smile with which she listened to Aunt Clara's soft tones. Her white teeth gleamed like even pearls, and her red lips parted over them in the well-remembered bewitching ripples of laughter. Her bright eyes were wide and uplifted with clearest radiance. His eager eyes noted the gleam of her yellow hair, parted above the wide, white brows, and then lingered on the rich rose upon her cheek, and lighted upon the full, round chin, which he said to himself was like a cleft rose bud. The tender white throat rose up from her proud shoulders with a wondrous grace, and her soft and rounded arms were white under the soft muslin sleeve. She stood a moment unconscious of any gaze or presence, other than Aunt Clara's, and he wondered with a silent agony what expression would sweep over her expressive face when Aunt Clara made her disclosure. "Diantha, John Stevens came home today." The cheeks were drained of all their beautiful color, but the girl's voice was steady as she said simply, "Did he?" "Yes; and he has been here to see me." "Oh!" John did not see the tense clasp of the fingers, he saw only the calm quiet of her face. Was it the quiet of displeasure? He felt guilty, thus to watch her unconscious betrayal of self, but he told himself savagely that a man has a right to see the face of his executioner. "John would like to see you, Dian." Aunt Clara waited a moment, then she said quietly: "He is in the front room. If you would like to see him, go in there and have a talk with him." The girl stood a moment, with her tightly clasped hands, and her hesitation seemed like a year of suspense to the heart watching her from the other room, and then, with a little, half-troubled smile upon her lips at Aunt Clara, the girl glided into the other room, and, sheltered as well as blinded by its partial shadows, she closed the door behind her. She was so near the man that her muslin sleeve rested upon his arm. He felt suffocated with that blissful touch, and he stood, silent, wordless, as if deprived of the powers of speech. She, too, felt his nearness, although she could see nothing, and she stood uncertain which way to go. Then she threw up her hand as if to shield herself, and she touched his cold cheek, and felt the silken mustache beneath her fingers. He snatched her hand and held it to his lips, its warmth and purity stilling, for a moment, the trembling of his soul. At last he took it away, and putting it upon his face, rested his cheek within its sweet cup, as if thus all sorrow were done forever. She stood silent, waiting, and as voiceless as himself. This unbroken, sweet encouragement was almost more than he could bear; he was so unprepared for it, and it had all come so suddenly. After a moment, he reached out, and finding her so near, he laid his arm about her waist, and as she said nothing, he drew her to him with a close, tender embrace, and laying his own face down upon the soft hair, he held her to his throbbing heart in speechless bliss. Neither knew how long they stood thus, so perfect was their peace. At last, he drew her face up to him, and whispered in her ear so close that his breath stirred all the tiny curls around her neck: "Is it love, dear, or sympathy?" For answer, she laughed softly, and putting her arms around his neck of her own accord, she murmured: "It is my love, my life, John." Words were too weak; he drew her face upon his shoulder, and in the shadowy silence, he put his big, rough hand under her rounded chin, and thus drawing up her mouth to his own bent lips, he told her with that long, wordless caress all the pent-up story of his life and its passion. He drew her to the casement, and in the flood of moonlight pouring in, he stood away for a moment and looked at her with his hungry eyes, as if he must make sure if she were real. He gloried in her beauty, for he loved all things beautiful and perfect of their kind; and he noted each gracious charm of face and form as he pinioned her arms down that he might hold her from fleeing away from his loving possession. "So strong, so sweet, so pure," he murmured under his breath; "and all mine, mine for time and the long eternity!" She laughed again, a little, happy, yet modest laugh, as she saw the gleam of adoration which lit her lover's eyes as he gazed down upon her in the moonlight, and then she struggled to free herself, as she remonstrated softly: "You are not to hold me at arm's length, sir." For answer, he caught her to him, and with his lips upon hers, he vowed to hold her in his heart of hearts forever and forever. Presently, after what seemed to them a few moments of silence and sweet peace, Diantha lifted her head from his breast, and said: "Come, John, Aunt Clara will wonder at our being in here without alight. Come, let us go out and thank her." "Wait one moment, my girl." But she insisted, and together they opened the door, and stood with modest assertion of their love before their dearest friend. John held his arm around the girl, as if fearing she might change her mind when once in the light, and observed by other eyes. "This John of mine is a queer John, Aunt Clara," said Diantha, merrily, her breath quick with the joy of her expressed ownership in the big fellow beside her; "he seems to think, because I am glad to see him, that he can domineer over me, and he has kept me in there nearly half an hour, simply to tell him that I am glad he has got home." "Half an hour?" asked Aunt Clara, dryly; "you two have shut yourselves up in there for over two hours. It's after ten o'clock." "Why, John Stevens, I am ashamed of you," said the girl, with sparkling eyes and soft laughter. "A man has a right to say how-do-you-do to his wife, hasn't he?" he said, gravely. "Oh, John, how could you?" breathed the girl; "how dare you speak so? You haven't asked me yet." "We will be married, Aunt Clara, and, please God, one month from today." "Oh, you John! What impudence! Aunt Clara, did you ever see anything like it? Here he has never courted me one bit in his life, and never even asked me to marry him, and now he takes the law into his own hands in that way!" John drew her closer to his side, with his encircling arm, and looking down into her eyes, he said: "Dear girl, I have been courting you in spirit all my life. Let me have my own way now, will you not?" His tone was so gentle, so tender, that she answered softly, yet still half-mischievously: "Well, Aunt Clara, I guess we will have to let him have his way. He is so big that he could crush us both if we didn't please him." Aunt Clara's eyes were moist with tears, as she watched them. She rejoiced in their love, and she was content that she had helped a little. But as they started out of the door to leave her, and Diantha came back to kiss her once more in token of love and gratitude, Aunt Clara's heart flew back to their lost Ellie, and all the sad, miserable story. She went to the door and watched them go out of the gate, Diantha still full of bubbling mischief, with her quick, pretty gestures of teasing indifference as she refused even to take John's arm in the bright moonlight--it all brought back her Ellie's love for this same good man, and she turned back into her room with sobs in her throat; and then she knelt in silent prayer for these two who had gone out from her home to their blessed future. As Diantha Winthrop herself knelt that night in her evening prayer, she poured out the wealth of her young heart in gratitude to God who had so magnified her life and its mission. After her prayer, she sat at her window and thought back on all the past, and she wondered anew that she could ever have called her lover cold, reserved or silent. His every look was pregnant with thought, and his presence was full of unspoken meanings. She could see how in her ignorant, thoughtless girlhood she could not appreciate him, as she could not appreciate the deep throbbing poems in the Bible until life opened them and sorrow put into her hand the secret key to their mysteries. She had grown up to John now, and she wondered how it was that she could ever have permitted ordinary men to come near her. He was a king! Proud, intelligent, pure! With the wide-open eyes of experience, she recognized his matchless manhood and bowed down in mighty prayer that she might prove worthy of his love. XL. JOHN BUILDS A HOME That was a busy month, and everybody in the neighborhood insisted on doing something for the coming wedding. John bought a lot not far from Aunt Clara's home, and although it had only one log room on it for a house, he soon had a large front room added to it, and he put up a small lean-to for kindlings and wood. He did not propose, he said to himself, that his wife should have an unnecessary step to walk, and with that same thought, he dug a new well close to the kitchen door. He put a good paling fence in front of the house, and promised himself that he would very soon replace the brush fence on the south side of the lot with a new one, to match the front. How many times he peeped into the large front room, with its new, white pine floor, and its huge fire-place, and wondered how he could wait until the days were gone and Dian was there to fill every nook and corner with radiance. He wished he had time to pull down the old part and put up an adobe room, but that must needs wait for the future. He planted, with patient care, several vines around the front "door stoop," for he knew Dian loved flowers and green things. And with what infinite pleasure at the last, he watched the putting down of carpets, bright new rag ones, that Dian and her sister-in-law and other friends had been busy getting made for the happy time of her wedding day. She and Aunt Clara came a day or so before the wedding and cleaned everything to spotless whiteness. In the window Dian hung simple, unbleached muslin curtains with crocheted edge, which she had spent many days in bleaching. But they still retained enough of the original creamy tint to soften the plastered walls of shining white. Under one window Dian set a small pine table, painted red in imitation of mahogany, which held her three only books, one her Bible, a beloved Book of Mormon, and a prized copy of Shakespeare, which had in some way come into her possession. Under the other window was a square box, which John had fitted with hinges and a good lid, and Dian had stuffed the lid top with wool and then covered it with a pretty piece of cotton print and had hung a valence of the print around under the lid. This made a comfortable seat, and that was necessary, as chairs were rare and expensive. Inside the box-seat she had folded her modest store of linen. Over the huge fireplace John had put a low, broad mantle, and Dian set upon the shelf her precious clock, which was one of the few things owned by her mother that she now possessed. On each side of the clock were two brass candlesticks polished like gold, and filled with tall, yellow tallow candles. Most precious of all prized treasures, John had bought the small melodeon from Bishop Winthrop, who was now in possession of a new organ for his music-loving family. John loved the dear old melodeon, out of whose slender case his beloved young wife would weave great color waves of sound and harmony; while to him alone she would now sing "Kathleen, mavourneen, the day dawn is breaking!" Ah, how he loved music and beauty and love! No one but God knew how he loved them! A few chairs, the old-fashioned bed in the corner, a box which they called a trunk, and which had also an edged cover of white to hide its plain look, and the modest room was furnished. John had filled in the fire-place with spicy evergreens from the canyons, and he had searched the hills for the last columbines, which stood on the mantle shelf, their creamy whiteness falling into the bright color tone of the pretty room. As John stood within its sacred precincts the night before he was to be married, he thought how the glorious presence of his beautiful wife would make it a haven of rest and happiness. He walked into the neat kitchen, and noted how carefully Dian had arranged their scanty, pioneer store of dishes, three plates, three cups and saucers, three bowls and a vegetable dish--all these had been placed up in brave show against the board he had nailed at the back of the shelves. The small cook-stove, called a "step stove," he was especially proud of, for it was a great luxury in those days. It shone with a brilliant lustre, and the few pots and pans belonging to it were hung upon the wall behind the stove with housewifely precision. He bent his face over the flowers in the kitchen windows, and whispered to himself that the delicate pinks were like Dian's cheeks, and their perfume was her breath. As he finished his survey, he turned into the front room, and kneeling down, he offered, for the last time, his lonely evening prayer. He prayed that God would make him gentle, and worthy of such happiness, while he asked earnestly for the strength to love his religion well enough to put God first, and wife and home after. But even as he prayed, the voice of inspiration whispered in his soul, that wife and home, if rightly understood, are religion, and God was pleased with the man who could be worthy of them. XLI. DIANTHA ENTERS If time permitted, it would be pleasant to tell of the merry wedding, and of the delicately mocking charm with which Diantha held her lover at arm's length, all that long, happy day. She was as winsome as a sprite, and as elusive. She had a thousand excuses to leave him to his own devices, after they had returned from the early morning wedding in the Endowment House. She must see to the dinner, for they were all at Aunt Clara's, who had insisted on getting the wedding dinner. So John folded his arms, after she had slipped from them at last, and quietly sat down by the window to read his book. She might go, she could never get away from him now, he reflected with a thrill of delight, and he could well afford to wait for her sure return. Dian peeped in occasionally to see if he was all right, for the company would be there soon, she said, and she was very anxious to see if his collar and necktie were perfectly straight. She came in, as she found that he did not seem to notice her, and playfully ordered him to arise and let her see if he was in perfect trim. He arose at her bidding, and stood looking quizzically down upon her, as she took a number of unnecessary minutes to arrange the already faultless collar and tie under the long beard. His eyes burned down into her uplifted, mocking blue orbs, but he said nothing, nor did he offer to touch her. "I am very glad, Mr. John, that you have learned to keep your arms from around me, for at least this afternoon, for you will have to learn, you great, big, awkward John, that muslin dresses are not to be shaken, nor are they to be taken in such careless hands as these," and she held his unresisting hand a moment, then deftly put it about her waist. He stooped down, and kissed her gravely upon the tender, red mouth, as if he found it impossible to resist his own forever. Then she drew back, and with a sudden assumption of dignity she said, "Don't you know that it is very rude to kiss a lady, unless you have properly courted her, and she has promised to marry you?" He laughed out of his eyes at her, and fell to stroking his long beard in the way she remembered so well. "Now, I am going to stay right here, Mr. John, to punish you for not seeming glad to see me just now." She sat down for a moment, but as John made as if to take her in his arms she sprang up, and with a sudden elusive gesture, she put out her pretty toe from the front of her dress, and made him a deep curtsy, saying mockingly: "The lady must away to spread the feast of--well, not reason--but beef and chickens, and to thus assist the flow of--well, not soul, but small talk. Adieu," and she swept him another low bow, and tripped to the door, where she paused a moment, and turning back she tossed him a pretty kiss from the pink tips of her dainty fingers, as she laughed: "None but the brave deserve the fair," and was gone. They had refused to have a dancing party, for both had still a deep, painful remembrance of the friend they had both loved and lost, and nothing but a simple gathering of the immediate family would they invite. As they left Aunt Clara's door that night after every guest had departed, Aunt Clara put her hands on their two shoulders, and with a silent tear in her eyes, she bade them, "Be true to God and each other," and they were alone at last with their wedded love and its pure, exquisite, heaven-ordained bliss. Dian walked very primly down the midnight streets with her young husband, refusing to allow him to attempt to put his arm about her waist. "You know it is exceedingly bad taste for people to show any affection in public; and even if you were to offer as an excuse that it is very late and no one is about, you remember that as children we have learned that we must do what is right whether there is any one to look at us or not. Eh?" John assented, allowing her to place the merest finger tip on his arm, and he walked gravely down the moonlit streets between Aunt Clara's house and their own dear little home, which they were about to enter for the first time together. Dian chatted and laughed nervously, asking and answering all sorts of questions, sometimes putting into John's mouth words he never would have uttered, for she said if he would not talk for himself she must do the talking for both. Presently they reached their own lowly gate; and he gravely held open the little wicket, for her to pass through. She stood with beating heart and quiet lips upon the small porch, while he unlocked the newly painted front door. And then she stood just inside the door, still silent, while John found and lighted the two candles on the mantle. Then with a quizzical look in the keen loving eyes, he said, softly: "Sister Stevens, will you come in and take possession of your home?" It was the first time she had ever heard herself so called, and she felt overpowered by all the blessed happiness the name implied. She stood a moment, and then put up her hands to cover the tears which would fill and overflow her eyes. The big fellow beside her waited a moment also, as if to make sure of the source of all these tears, and then he put his hand gently upon her shoulder and whispered, "You are not sorry, dear?" "Oh, John," she sobbed, throwing her arms close about his neck, "I'm so happy that I must cry. Don't mind, it is only that I am so grateful to God for you and your dear love. To think, John, that I am yours, your true wife, for time and for all eternity," and she sighed with a happy, half-sobbing sigh, as she ceased her crying, and drew his face down to her own that she might kiss him on the lips, she said, to begin her married life aright, giving him always, first and last, her best loving devotion. Then Dian opened the lid of her little organ, and played an evening hymn, while John watched her shining eyes and tender mouth as she offered up for them both a hymnal of praise in their new home. After the last note they both bowed in solemn prayer before the Throne of Grace! XLII. HOME, SWEET HOME The next morning, Diantha began at once with housewifely care to clean and sweep her treasured dwelling. She scrubbed the kitchen floor, already white and new; she polished the shining brass candlesticks; she scoured the new tins, and as she worked she sang with gay abandon. There was song in her heart, and it could not but bubble up to her lips. These small chores were done all too soon; then she dusted and arranged her modest belongings in the dainty "front room." After everything was carefully "put to rights," she looked with the happy eyes of ownership at the box, a plain, darkly-painted one, which had come clear from New England to Nauvoo, and which held all her husband's belongings. She would go through that, she said to herself, and see if there were any little bits of mending to do, for of course John had no mother to take care of his things. She found everything folded with as exquisite neatness and care as she herself could have given them, and in the small wooden "till" she discovered many a little treasure. There were his small Bible and Book of Mormon, which he always carried when out on his trips, with a small rubber cup, also one of his traveling necessities. There was a box of needles, pins, and cotton which Dian appropriated gleefully, whispering to her own happy heart that her dear John should never need to put them to use again. She carefully brushed and folded away all the modest stores of clothing, and then she came to a small packet, on the bottom of the trunk, and wrapped up in a paper which was marked "Private." It never occurred to Dian, for she was not much of a novel-reader, that there was anything mysterious in the packet; she knew her lover husband too well. She laid that out on the stand under the window, for she wanted John, himself, to show her all its contents, and she knew he would. Ah, the happiness of that morning, for that blessed girl! Who could portray the bliss of her soul! It was a simple thing, the opening of a homely box, filled with homely articles, but they were the precious belongings of the one man in all creation to that girl-wife, and she felt that the little act, simple as it was, represented her taking formal possession of John and all that he could ever own. He was hers now, as perfectly as she was his. John came in and found her on the floor, still dreaming over her future. "Well?" he asked. "Oh, John, I have just been looking over all your things; and I am so happy." John did not exactly see what there was in so little a thing as that to give her so much joy, but saying nothing, as usual, he sat down and held out his arms for her to come to him. Then she brought the little packet, and with one of his quiet smiles, John unwrapped the little parcel and showed her his choicest treasures. "Oh, yes," she exclaimed, as she held up a small, rather indistinct daguerreotype of herself and Ellen with their arms fixed primly around each other. "I remember that," and her eyes streamed with sad tears in memory of Ellen. "I have one just like it. How did you get one? Aunt Clara has Ellie's." "I bought it," laconically answered John. Dian cried a moment, and then he gave her the four letters he had put away as the most precious of all his keepsakes. There was one from the Prophet Joseph Smith to his dead father, one from President Brigham Young to himself, one from his sainted mother, and a tiny little note of her own, written when she was only a girl of fourteen. "Why, John, what on earth have you kept that little scrawling note for? I can just remember writing it to you in school one day, in answer to your own written invitation to go to a party." "It is the only line you ever wrote to me, how can I help keeping it?" "John," she said, facing him and looking him in the eyes, "do you mean to tell me that you liked me away long ago, when I was a little girl?" He had never told her the story which he had confided to Aunt Clara. So he did not answer at once, but at length said, in his most drawling fashion: "Do you think I would ask a girl to go to a party if I did not like her?" "Now, John dear, you are not going to bother me in that way. I want you to tell just how long you have liked me, you know, loved me, in a really truly way?" It seemed to cost John a little effort to answer, for he loved silence, especially when he was put upon the witness stand. However, he answered at last, taking her face between his hands as he spoke, and kissing both pink cheeks: "I think I have loved you, sweetheart, since we sang together with the morning stars and shouted in unison with our companions when the foundations of this earth were laid." "But on this earth, John; what about this earth?" "Well, I can hardly answer. If you were to ask me when I did not love you, I could tell you--never. Ever since I saw you, a tiny, silver-haired tot of a girl, I felt that you were apart and separate from everything human for me, and I loved you." John, with his every-day clothes on, was out in the lot daily that fall, plowing and planting for his little wife. He said little. John never was a talker; but he proved by his constant labors that no unnecessary task should be put upon the slender hands of his wife. Wood, kindlings--why, Diantha used to laugh and say that John was getting in a supply to last five years. Gentle assistance also he often silently rendered in her many household tasks. She used to order him away, but he knew the feet must get weary, after a hard day's work; and Diantha had much to do, to spin, weave, color and prepare their clothes for the coming winter. Outside her door, the yard was packed, and wetted down, and swept, until Diantha declared she could trail her wedding dress over it without harm. It was amusing to see him out at his work, driving his team across and around the lot; and then, when Diantha came out, as she very often did, singing as she came, he would stop and look over at her with a gleam of rapturous love in his eyes, while he would wait until she threw the dainty kiss she was sure to toss before she went inside the house. Sometimes he could not resist the spell, and tying up his team he would saunter after her, and once at the door, stand wiping his brow meditatively. "John Stevens," she would cry, "what have you left your work for, and what do you want, sir?" And then he would go up, and putting his hand under her chin, he would draw up her face to his own bent lips and kiss her saucy red lips, while he said sometimes, in answer to her mocking question, "I only want to look at my wife." Then she would be silenced, for that sweet word "wife" always poured over her soul such a flood of happiness that she could not speak for a time. At other times John would beg his wife to sing him one song, or to thread a tune on the mystic ivory keys, and he would let his soul go out to God and his wife on the sound-waves that beat upon his throbbing breast. Ah, John had much to thank God for, and he knew it! One Sabbath day, as usual, they both dressed in their simple, homely best, and together walked up to the Tabernacle; Diantha felt as if she were walking upon air. She looked up at her big, sober, gentle, masterful and yet tender husband, and she knew there was not his superior in all Zion. How proudly she sat in the congregation while John paced his slow way to the stand, for he had lately been appointed to an important position in the Church. Her heart echoed every word of the ringing homely hymn, "Do What Is Right," and she thanked God that she had been helped by His matchless power to follow the simple but noble advice. Elder Orson Pratt, who spoke, dwelt upon some of the peculiar beliefs of the Saints, and then launched out upon the great topic of marriage, and spoke with mighty power upon the eternity of the marriage covenant. Diantha's heart swelled with rapture to know that she and John had been sealed by the power and authority of the Priesthood for time and for all eternity. And to think that three short months ago she had been so full of grave misgivings as to whether John would ever seek her again, for he had made no sign for the two whole years of his missionary life! How she had grown in these two years, to love the sound of his slow, drawling voice, the glance of his keen, beautiful, yet gentle eyes. How ardently she listened to the mere mention of his name by others. She would sit with her heart all a-tremble if his name were being discussed. And now to think he was all her own! For time and for all eternity! Oh, God, what bliss divine! The speaker touched upon the privileges of parents who bear children under the new and everlasting covenant. What a thrill of joy swept over her as she thought that she would some day be mother to John's children! Her heart almost ceased its beating for a moment, it was so new and so beautiful to think of. She looked up at John as the thought came, and he must have been led to the same reflection, for he had turned from the speaker and was looking at her with a love in his eyes which she could see from where he sat; and she colored, half with joy, half with modest shrinking, as she dropped her eyes and sat still for a moment. "John," she said, as they were walking home at noon, "what a beautiful sermon Brother Pratt preached this morning." "Yes," assented John. "And, John, what a happy thought, that I--that we--that--I, that--" John could not speak, he was too full of emotion to say a word; but when they had entered their own door, and closed themselves from the gaze of the public, he took her in his arms and held her close to his own throbbing heart, and said in her ear, "The mother of my children. For time and in all eternity." * * * * * Let us leave them now. We like the last view of our friends to be the brightest and best. This much, however, must be told, that John and Diantha are as happy today, although in the whitened years of old age and long experience, as they were in those early days of their newly wedded love. One day when I asked John to tell me about his courting days, he answered gravely, putting his arms around the motherly shoulders of his wife: "Why, I have just begun to court my wife. It takes a man a long time to get ready, and then the courting, to be well done, must never end, but continue throughout the long eternities." Transcriber's Note: Some obvious printer's errors have been corrected as seemed reasonable, such as certain punctuation errors (like omitted periods, periods to commas or semi-colons to commas, and some mismatched quotation marks). Some inconsistent or obvious spelling errors or typos within the text were also corrected (e. g. merily to merrily, cariages to carriages, we'l to we'll, acording to according, Stevvens to Stevens, Govenor to Governor, Congresss to Congress, cheeful to cheerful, rythm to rhythm, etc.). 
54278	----	(http://mormontextsproject.org), with thanks to Andy Hobbs and Steven Fluckiger PROCLAMATION OF THE TWELVE APOSTLES OF THE CHURCH OF JESUS CHRIST, OF LATTER-DAY SAINTS. _To all the Kings of the World; To the President of the United States of America; To the Governors of the several States; Rulers and People of all Nations_: GREETING: KNOW YE:-- THAT the kingdom of God has come: as has been predicted by ancient prophets, and prayed for in all ages; even that kingdom which shall fill the whole earth, and shall stand for ever. The great Eloheem Jehovah has been pleased once more to speak from the heavens; and also to commune with man upon the earth, by means of open visions, and by the ministration of HOLY MESSENGERS. By this means the great and eternal High Priesthood, after the Order of his Son, even the Apostleship, has been restored; or, returned to the earth. This High Priesthood, or Apostleship, holds the keys of the kingdom of God, and power to bind on earth that which shall be bound in heaven; and to loose on earth that which shall be loosed in heaven. And, in fine, to do, and to administer in all things pertaining to the ordinances, organization, government and direction of the kingdom of God. Being established in these last days for the restoration of all things spoken by the prophets since the world began; and in order to prepare the way for the coming of the Son of Man. And we now bear witness that his coming is near at hand; and not many years hence, the nations and their kings shall see him coming in the clouds of heaven with power and great glory. In order to meet this great event there must needs be a preparation. Therefore we send unto you with authority from on high, and command you all to repent and humble yourselves as little children, before the majesty of the Holy One; and come unto Jesus with a broken heart and a contrite spirit, and be baptized in his name, for the remission of sins (that is, be buried in the water in the likeness of his burial and rise again to newness of life, in the likeness of his resurrection), and you shall receive the gift of the Holy Spirit, through the laying on of the hands of the Apostles and elders, of this great and last dispensation of mercy to man. This Spirit shall bear witness to you, of the truth of our testimony; and shall enlighten your minds, and be in you as the spirit of prophecy and revelation. It shall bring things past to your understanding and remembrance; and shall show you things to come. It shall also impart unto you many great and glorious gifts; such as the gift of healing the sick, and of being healed, by the laying on of hands in the name of Jesus; and of expelling Demons; and even of seeing visions, and conversing with Angels and spirits from the unseen world. By the light of this Spirit, received through the ministration of the ordinances--by the power and authority of the Holy Apostleship and Priesthood, you will be enabled to understand, and to be the children of light; and thus be prepared to escape all the things that are coming on the earth, and so stand before the Son of Man. We testify that the foregoing doctrine is the doctrine or gospel of Jesus Christ, in its fulness; and that it is the only true, everlasting, and unchangeable gospel; and the only plan revealed on earth whereby man can be saved. We also bear testimony that the "_Indians_" (so called) of North and South America are a remnant of the tribes of Israel; as is now made manifest by the discovery and revelation of their ancient oracles and records. And that they are about to be gathered, civilized, and made _one nation_ in this glorious land. They will also come to the knowledge of their forefathers, and of the fulness of the gospel; and they will embrace it, and become a righteous branch of the house of Israel. And we further testify that the Lord has appointed a holy city and temple to be built on this continent for the endowment and ordinances pertaining to the priesthood; and for the Gentiles, and the remnant of Israel to resort unto, in order to worship the Lord; and to be taught in his ways and walk in his paths: in short, to finish their preparations for the coming of the Lord. And we further testify, that the Jews among all nations are hereby commanded, in the name of the Messiah, to prepare, to return to Jerusalem in Palestine; and to rebuild that city and temple unto the Lord: And also to organize and establish their own political government, under their own rulers, judges, and governors in that country. For be it known unto them that _we_ now hold the keys of the priesthood and kingdom which is soon to be restored unto them. Therefore let them also repent and prepare to obey the ordinances of God. And now, O ye kings, rulers, and people of the Gentiles: hear ye the word of the Lord; for this commandment is for you. You are not only required to repent and obey the gospel in its fulness, and thus become members or citizens of the kingdom of God, but you are also hereby commanded, in the name of Jesus Christ, to put your silver and your gold, your ships and steam-vessels, your railroad trains and your horses, chariots, camels, mules, and litters, into active use, for the fulfilment of these purposes. For be it known unto you, that the only salvation which remains for the Gentiles, is for them to be identified in the same covenant, and to worship at the same altar with Israel. In short, they must come to the same standard. For, there shall be one Lord, and his name one, and He shall be king over all the earth. The Latter-day Saints, since their first organization in the year 1830, have been a poor, persecuted, abused, and afflicted people. They have sacrificed their time and property freely, for the sake of laying the foundation of the kingdom of God, and enlarging its dominion, by the ministry of the gospel. They have suffered privation, hunger, imprisonment, and the loss of houses, lands, home, and political rights, for their testimony. And this is not all; but their first founder, Mr. Joseph Smith, whom God raised up as a Prophet and Apostle, mighty in word and in deed, and his brother Hiram, who was also a prophet, together with many others, have suffered a cruel martyrdom in the cause of truth; and have sealed their testimony with their blood. And still the work has, as it were, but just begun. A great, a glorious, and a mighty work is yet to be achieved, in spreading the truth and kingdom among the Gentiles--in restoring, organizing, instructing and establishing the Jews--in gathering, instructing, relieving, civilizing, educating and administering salvation to the remnant of Israel on this continent; in building Jerusalem in Palestine; and the cities, stakes, temples, and sanctuaries of Zion in America; and in gathering the Gentiles into the same covenant and organization--instructing them in all things for their sanctification and preparation; that the whole Church of the Saints, both Gentile, Jew and Israel, may be prepared as a bride, for the coming of the Lord. And now, O ye kings, rulers, presidents, governors, judges, legislators, nobles, lords, and rich men of the earth; will you leave us, to struggle alone, and to toil unaided in so great a work? Or will you share in the labors, toils, sacrifices, honors and blessings of the same? Have you not the same interest in it that we have? Is it not sent forth to renovate the world--to enlighten the nations--to cover the earth with light, knowledge, truth, union, peace and love? And thus usher in the great millennium, or sabbath of rest, so long expected and sought for by all good men? We bear testimony that it is. And the fulfilment of oar words will establish their truth, to millions yet unborn: while there are those now living upon the earth who will live to see the consummation. Come, then, to the help of the Lord; and let us have your aid and protection--and your willing and hearty co-operation, in this, the greatest of all revolutions. Again, we say, by the word of the Lord to the people, as well as to the rulers: your aid and assistance is required in this great work, and you are hereby invited, in the name of Jesus, to take an active part in it from this day forward. Open your churches, doors, and hearts for the truth. Hear the Apostles and elders of the church of the Saints, when they come into your cities and neighborhoods. Read and search the scriptures carefully and see whether these things are so--read the publications of the Saints, and help to publish them to others. Seek for the witness of the Spirit, and come and obey the glorious fulness of the gospel: and help us build the cities and sanctuaries of our God. The sons and daughters of Zion will soon be required to devote a portion of their time in instructing the children of the forest. For they must be educated, and instructed in all the arts of civil life, as well as in the gospel. They must be clothed, fed, and instructed in the principles and practice of virtue, modesty, temperance, cleanliness, industry, mechanical arts, manners, customs, dress, music, and all other things which are calculated in their nature to refine, purify, exalt and glorify them, as the sons and daughters of the royal house of Israel, and of Joseph; who are making ready for the coming of the bridegroom. Know assuredly, that whether you come to the help of the Saints in this great work, or whether you make light of this message, and withhold your aid and co-operation, it is all the same as to the success and final triumph of the work. For it is the work of the great God; for which his WORD and OATH has been pledged, from before the foundation of the world. And the same promise and oath has been renewed unto man from the beginning, down through each succeeding dispensation: AND CONFIRMED AGAIN BY HIS OWN VOICE OUT OF THE HEAVENS IN THE PRESENT AGE. Therefore he is bound to fulfil it; and to overcome every obstacle. The loss will therefore be on their own part, and not on the part of God, or of his Saints, should the people neglect their duty in the great work of modern restoration. There is also another consideration of vast importance to all the rulers and people of the world, in regard to this matter. It is this: As this work progresses in its onward course, and becomes more and more an object of political and religious interest and excitement, no king, ruler, or subject, no community or individual, will stand _neutral_. All will at length be influenced by one spirit or the other; and will take sides either for or against the kingdom of God, and the fulfilment of the prophets, in the great restoration and return of his long dispersed covenant people. Some will act the part of the venerable Jethro, the father-in-law of Moses; or the noble Cyrus; and will aid and bless the people of God; or like Ruth, the Moabitess, will forsake their people and their kindred and country, and will say to the Saints, or to Israel: "_This people shall be my people, and their God my God_." While others will walk in the footsteps of a Pharaoh, or a Balak, and will harden their hearts, and fight against God, and seek to destroy his people. These will commune with priests and prophets who love the wages of unrighteousness; and who, like Balaam, will seek to curse, or to find enchantments against Israel. You cannot therefore stand as idle and disinterested spectators of the scenes and events which are calculated in their very nature to reduce all nations and creeds to _one_ political and religious _standard_, and thus put an end to Babel forms and names, and to strife and war. You will, therefore, either be led by the good Spirit to cast in your lot, and to take a lively interest with the Saints of the Most High, and the covenant people of the Lord, or on the other hand, you will become their inveterate enemy, and oppose them by every means in your power. To such an extreme will this great division finally extend, that the nations of the old world will combine to oppose these things by military force. They will send a great army to Palestine, against the Jews; and they will besiege their city, and will reduce the inhabitants of Jerusalem to the greatest extreme of distress and misery. Then will commence a struggle in which the fate of nations and empires will be suspended on a single battle. In this battle the governors and people of Judah distinguish themselves for their bravery and warlike achievements. The weak among them will be like David, and the strong among them will be like God: or like the angel of the Lord. In that day the Lord will pour upon the inhabitants of Jerusalem the spirit of grace and supplication, and they shall look upon the Messiah whom they have pierced. For lo! he will descend from heaven, as the defender of the Jews: and to complete their victory. His feet will stand in that day upon the Mount of Olives, which shall cleave in sunder at his presence, and remove one half to the north, and the other to the south; thus forming a great valley where the mountain now stands. The earth will quake around him, while storm and tempest, hail and plague, are mingled with the clash of arms, the roar of artillery, the shouts of victory, and the groans of the wounded and dying. In that day all who are in the siege, both against Judea and against Jerusalem, shall be cut in pieces; though all the people of the earth should be gathered together against it. This signal victory on the part of the Jews, so unlooked for by the nations, and attended with the personal advent of Messiah, and the accompanying events, will change the whole order of things in Europe and Asia, in regard to political and religious organization, and government. The Jews as a nation become holy from that day forward; and their city and sanctuary becomes holy. There also the Messiah establishes his throne, and seat of government. Jerusalem then becomes the seat of empire, and the great centre and capital of the old world. All the families of the land shall then go up to Jerusalem once a year, to worship the King, the Lord of Hosts, and to keep the feast of Tabernacles. Those who refuse to go up, shall have no rain, but shall be smitten with dearth and famine. And if the family of Egypt go not up (as it never rains there) they shall be smitten with the plague. And thus all things shall be fulfilled according to the words of the holy prophets of old, and the word of the Lord which is now revealed, to confirm and fulfil them. In short the kings, rulers, priests and people of Europe, and of the old world, shall know this once that there is a God in Israel, who, as in days of old, can utter his voice, and it shall be obeyed. The courts of Rome, London, Paris, Constantinople, Petersburgh, and all others, will then have to yield the point, and do homage, and all pay tribute to one Great Centre, and to one mighty Sovereign, or, THRONES WILL BE CAST DOWN, AND KINGDOMS WILL CEASE TO BE. Priests, bishops, and clergy, whether Catholic, Protestant, or Mahomedan, will then have to yield their pretended claims to the priesthood, together with titles, honors, creeds and names; and reverence and obey the true and royal priesthood of the order of Melchisedech, and of Aaron; restored to the rightful heirs, the nobility of Israel; or, the dearth and famine will consume them, and the plague sweep them quickly down to the pit, as in the case of Korah, Dathan and Abiram, who pretended to the priesthood, and rebelled against God's chosen priests and prophets, in the days of Moses. While these great events are rolling on the wheels of time, and being fulfilled in the old world, the Western Continent will present a scene of grandeur, greatness, and glory, far surpassing the scene just described. The Lord will make her that halted a remnant; and gather her that was driven out and afflicted; and make her who was cast afar off, a strong nation; and will reign over _them_ in Mount Zion from that time forth and for ever. Or, in other words, He will assemble the Natives, the remnants of Joseph in America; and make of them a great, and strong, and powerful nation: and he will civilize and enlighten them, and will establish a holy city, and temple, and seat of government among them, which shall be called Zion. And there shall be his tabernacle, his sanctuary, his throne, and seat of government for the whole continent of North and South America for ever. In short, it will be to the western hemisphere what Jerusalem will be to the eastern. And there the Messiah will visit them in person; and the old Saints, who will then have been raised from the dead, will be with him. And he will establish his kingdom and laws over all the land. To this city, and to its several branches or stakes, shall the Gentiles seek, as to a standard of light and knowledge. Yea, the nations, and their kings and nobles, shall say, Come, and let us go up to the Mount Zion, and to the temple of the Lord; where his holy priesthood stand to minister continually before the Lord; and where we may be instructed more fully, and receive the ordinances of remission, and of sanctification, and redemption; and thus be adopted into the family of Israel, and identified in the same covenants of promise. The despised and degraded son of the forest, who has wandered in dejection and sorrow, and suffered reproach, shall then drop his disguise, and stand forth in manly dignity, and exclaim to the Gentiles who have envied and sold him: "_I am Joseph: does my father yet live_?" Or, in other words: I am a descendant of that Joseph who was sold into Egypt. You have hated _me_, and sold _me_, and thought _I_ was dead. But lo! I live, and am heir to the inheritance, titles, honors, priesthood, sceptre, crown, throne, and eternal life and dignity of my fathers, who live for evermore. He shall then be ordained, washed, anointed with holy oil, and arrayed in fine linen, even in the glorious and beautiful garments and royal robes of the high priesthood, which is after the order of the Son of God; and shall enter into the congregation of the Lord, even into the Holy of Holies, there to be crowned with authority and power which shall never end. The Spirit of the Lord shall then descend upon him, like the dew upon the mountains of Hermon, and like refreshing showers of rain upon the flowers of Paradise. His heart shall expand with knowledge, wide as eternity; and his mind shall comprehend the vast creations of his God, and His eternal purpose of redemption, glory, and exaltation, which was devised in heaven before the worlds were organized; but made manifest in these last days, for the fulness of the Gentiles, and for the exaltation of Israel. He shall also behold his Redeemer, and be filled with his presence, while the cloud of his glory shall be seen in his temple. The city of Zion, with its sanctuary and priesthood, and the glorious fulness of the gospel, will constitute a _standard_ which will put an end to jarring creeds and political wranglings, by uniting the republics, states, provinces, territories, nations, tribes, kindred, tongues, people, and sects of North and South America in one great and common bond of brotherhood. While truth and knowledge shall make them free, and love cement their union. The Lord also shall be their king and their lawgiver; while wars shall cease, and peace prevail for a thousand years. Thus shall American rulers, statesmen, citizens, and savages know, "_this once_," that there is a God in Israel, who can utter his voice, and it shall be fulfilled. Americans! This mighty and strange work has been commenced in your midst, and must roll on in fulfilment. You are now invited, and earnestly intreated, to investigate it thoroughly, and to aid and participate in its accomplishment. You ask. What can be done? We answer: Protect the Saints; give them their rights; extend the broad banner of the Constitution and laws over their homes, cities, fire-sides, wives, and children; that they may CEASE to be BUTCHERED, MARTYRED, ROBBED, PLUNDERED, AND DRIVEN, and may peaceably proceed in the work assigned them by their God. Execute the Law upon the offenders, and thus rid your garments of INNOCENT BLOOD. Pass acts, also, to indemnify them in the millions they have lost, by your cruel and criminal neglect. Contribute liberally of your substance for their aid, and for the fulfilment of their mission. Let the Government of the United States also continue to gather together, and to colonize the tribes and remnants of Israel (the Indians), and also to feed, clothe, succor, and protect them, and endeavor to civilize and unite; and also to bring them to the knowledge of their Israelitish origin, and of the fulness of the gospel which was revealed to, and written by, their forefathers on this land; the record of which has now come to light. It is these records, together with the other scriptures, and the priesthood and authority now conferred upon the Saints, that will effect their final conversion and salvation; while the creeds of man, and the powerless forms and dogmas of sectarianism will still remain powerless and inefficient. The Lord has spoken, and who can disannul it? He has uttered his voice, and who can gainsay it? He has stretched out his arm, and who can turn it back? Why will not the government and people tof these States become acquainted with these Records? They are published among them for this purpose. They would then begin to know and understand what was to be done with these remnants, and what part they have to act in the great restitution of Israel, and of the kingdom of God. They would also know the object of the labors, and the final destiny of the Latter-day Saints as a Church and people. And this very subject has been a source of wonder and conjecture, and sometimes even of anxiety among the people, ever since the first organization of the Saints in the year 1830. And more than all this, they would know the destiny of this Republic, and of all other Governments, States, or Republics in America--and the purpose of God in relation to this continent, from the earliest ages of antiquity, till the present, and from this time forth till the heavens and the earth shall pass away, and be created anew. All these subjects are made plain in these ancient Records, and are rolling on in fulfilment. If the rulers and people will now inform themselves on these momentous subjects, and fulfil the duties we have just pointed out to them, they will then be entitled to a continuation of the great national blessings and favors they have heretofore enjoyed; yea, and to more abundant favors from _His_ bountiful hand, who first raised them to national greatness. They will in that case be prospered and enlarged, and spread their dominion wide and more wide over this vast country, till not only Texas and Oregon, but the whole vast dominion from sea to sea, will be joined with them, and come under their protection as one great, powerful and peaceful empire of Liberty and Union. Millions of people would also come from all nations, their silver and their gold with them, and would take protection under our banner, till in less than half a century from the present time we would have upwards of a hundred millions of population, all united and free, while civilisation, arts, cultivation and improvement would extend to the most wild regions of our continent, making our "wilderness like Eden and our deserts like the garden of the Lord." Or, if they will go still further, and obey the fulness of the gospel, they would then be entitled, not only to temporal blessings, but to the gifts of the Holy Spirit, and thus be prepared to receive their king, Messiah, and to dwell for ever under his peaceful government in this happy country. But, so long as they remain indifferent and ignorant on these subjects, and so long as they continue to breathe out slanders, lies, hatred and murder against the Saints and against the remnants of Israel, and to speak evil of and oppose the things which they understand not, so long the blood of the Saints and of the martyrs of Jesus must continue to flow, and the souls to cry from under the altar for vengeance on a guilty land, till the great Messiah shall execute judgment for the Saints, and give them the dominion. It is in vain to suppose that the sword, the musket, the thunder of cannon, or the grating and rattle of chains, bolts and bars, will take away the faith, hope or knowledge of a Latter-day Saint. They _know_ some _facts_--and these will continue to be _known facts_ when death and war in their most horrid forms are raging around them. They cannot shut their eyes upon these facts to please either governors, rulers, or the raging multitude. We would now make a solemn appeal to our rulers and other fellow-citizens, whether it is treason to _know_? or even to publish what we _know_? If it is, then strike the murderous blow, but listen to what we say. We say, then, in life or in death, in bonds or free, that the great God has spoken in this age.--_And we know it_. He has given us the Holy Priesthood and Apostleship, and the keys of the kingdom of God, to bring about the restoration of all things as promised by the holy prophets of old.--_And we know it_. He has revealed the origin and the Records of the aboriginal tribes of America, and their future destiny.--_And we know it_. He has revealed the fulness of the gospel, with its gifts, blessings, and ordinances.--_And we know it_. He has commanded _us_ to bear witness of it, first to the Gentiles, and then to the remnants of Israel and the Jews.--_And we know it_. He has commanded us to gather together his Saints on this Continent, and build up holy cities and sanctuaries.--_And we know it_. He has said, that the Gentiles should come into the same gospel and covenant; and be numbered with the house of Israel; and be a blessed people upon this good land for ever, if they would repent and embrace it.--_And we know it_. He has also said that, if they do not repent, and come to the knowledge of the truth, and cease to fight against Zion, and also put away all murder, lying, pride, priestcraft, whoredom, and secret abomination, they shall soon perish from the earth, and be cast down to hell.--_And we know it_. He has said, that the time is at hand for the Jews to be gathered to Jerusalem.--_And we know it_. He has said, that the Ten Tribes of Israel should also be revealed in the North country, together with their oracles and records, preparatory to their return, and to their union with Judah, no more to be separated.--_And we know it_. He has said, that when these preparations were made, both in this country and in Jerusalem, and the gospel in all its fulness preached to all nations for a witness and testimony, He will come, and all the Saints with him, to reign on the earth one thousand years.--_And we know it_. He has said that he will not come in his glory and destroy the wicked, till these warnings were given and these preparations were made for his reception.--_And we know it_. Now, fellow-citizens, if this knowledge, or the publishing of it, is _treason_ or _crime_, we refuse not to die. But be ye sure of this, that whether we live or die, the words of the testimony of this proclamation which we now send unto you, shall all be fulfilled. Heaven and earth shall pass away, but not one jot or tittle of his revealed word shall fail to be fulfilled. Therefore, again we say to all people. Repent, and be baptized in the name of Jesus Christ, for remission of sins; and you shall receive the Holy Spirit, and shall know the truth, and be numbered with the house of Israel. And we once more invite all the kings, presidents, governors, rulers, judges, and people of the earth, to aid us, the Latter-day Saints; and also, the Jews, and all the remnants of Israel, by your influence and protection, and by your silver and gold, that we may build the cities of Zion and Jerusalem, and the temples and sanctuaries of our God; and may accomplish the great restoration of all things, and bring in the latter-day glory. That knowledge, truth, light, love, peace, union, honor, glory, and power, may fill the earth with eternal life and joy. That death, bondage, oppression, wars, mourning, sorrow, and pain, may be done away for ever, and all tears be wiped from every eye. In fulfilment of the work assigned them, let the Saints throughout the world, and all others who feel an interest in the work of God, forward their gifts, tithes, and offerings, for the building of the temple of the Lord, which is now in progress in the city of Nauvoo, in the State of Illinois. Let them also come on with their gold and silver, and goods, and workmen, to establish manufactories and business of all kinds, for the building up of the city; and for the employment and support of the poor, and thus strengthen the hands of those who have borne the burden and heat of the day, and who have made great sacrifices in laying the foundation of the kingdom of God, and moving on the work thus far. We also make a solemn and an earnest request of all Editors of newspapers, both in this country and other countries, to publish this proclamation. It certainly contains news, such as is not met with at all times, and in every place, and cannot fail to interest the reading public, especially those who have prayed every day of their lives for the _Lord's kingdom to come; and for his will to be done on the earth, as it is done in heaven_. President Wilford Woodruff, who superintends the publishing department of the Latter-day Saints, in Liverpool, England, is also requested to give this proclamation a wide circulation throughout England, Scotland, Ireland, and the Isle of Man. Elder Jones, our minister to Wales, is hereby instructed to publish the same in the Welsh language, and circulate it widely through that country. It should also be translated into German, by some of our German elders, and published both in this country, and on the continent of Europe. Also in Spanish and in French. Our Norwegian elders in the branch at Norway, Illinois, should also translate and publish it in their language, both in this country and in Norway, in Europe. Elder Adison Pratt, our missionary to the Sandwich Islands, should also translate and publish it there. We also rely on our friends, the Jews, throughout the world, to give it a wide circulation in all their tongues and languages. And last, but not least, we would invite the Editor of the Cherokee Advocate, and others of the remnant of Joseph, to publish the same as extensively as possible in the Indian tongues. We also will endeavor on our part, to publish at our office, No. 7 Spruce street, New York, one hundred thousand copies of this work, to circulate in this country, _gratis_. And will do our best endeavors to send them to all presidents, governors, legislators, judges, postmasters, rulers, and people, not forgetting the clergy. All persons who wish to aid us in so doing, will please forward us contributions for that purpose, directed to our office, No. 7, Spruce street. New York. All who wish a number of copies for distribution, will obtain them at the above-named office, at 50 cents per hundred. The world are also informed, that further information can be had by applying to the following general publishing offices of the Latter-day Saints:--Mr. John Taylor, "_Times and Seasons_" office, Nauvoo, in the State of Illinois; Messrs. Pratt and Brannan, "_Prophet_" office. No. 7, Spruce street, New York; Mr. Wilford Woodruff, "_Millennial Star_" office, No. 36, Chapel street, Liverpool, England. Also, of our travelling elders, and in our religious meetings throughout the world. _New York, April_ 6, 1845. 
51714	----	(http://mormontextsproject.org/), with thanks to McKayla Hansen and Rachel Helps for proofreading. The Great Experience BY JULIA FARR Author of "Venna Hastings" "I have but one lamp by which my feet are guided, and that is the lamp of experience." I. P. HENRY THE DESERET NEWS SALT LAKE CITY, UTAH 1920 LOVINGLY DEDICATED TO MY EPHRAIM FRIENDS MRS. CATHERINE H. THOMPSON AND FAMILY PREFACE Have you been a convert to the "Mormon" faith? Have you left your home-land and started out for the valley in the mountains, leaving friends behind, and looking forward with an awful loneliness to the strange new land where life must begin over again with only the Lord to know and love you? And have you found, on coming to Zion, a _real_ friend--one who opens heart and home to welcome the convert, and give that first cheering hope to the tired one, just come from the world's persecutions? If you have had that experience, readers, you can understand with what tenderness I think of Ephraim, where I experienced my first welcome, my first friends in Zion. In trying to think of a suitable setting for my heroine's home life, Ephraim came instantly to my mind, because it was here that I met the real "Mormon" spirit, which strengthened me to bear the disappointments of the morrow. This little city will always be to me one of the chosen spots in God's Zion. I would not have it thought that any of my characters are supposed to be those of Ephraim people. The story is one of fiction, the pioneer stories excepting. These stories are true, and belong to two prominent Utah families. Julia Farr. TABLE OF CONTENTS CHAPTER I. "Even a child is known by his doings."--Prov. 20:11. CHAPTER II. No great truth was ever born into the world, without the throes of suffering of those who bore it. CHAPTER III. A child's love is as proportionately great as a woman's. CHAPTER IV. Society's Nothingness, and its Sacrifice. CHAPTER V. Edith's Choice. CHAPTER VI. The glamor gone, what is left? CHAPTER VII. "Go, preach the Gospel to all the world." CHAPTER VIII. The Way of a Missionary. CHAPTER IX. Betty's new friends. CHAPTER X. "God hath chosen the weak things of the world to confound the wise." CHAPTER XI. The Treachery of the World. CHAPTER XII. Indifference begets indifference. Love begets love. CHAPTER XIII. Friendship's Claim. CHAPTER XIV. A contrast--The husband and the lover. CHAPTER XV. Spirit upon Spirit. CHAPTER XVI. Away from the world, soul meets soul. CHAPTER XVII. Edith's Release. CHAPTER XVIII. The dream of the past. CHAPTER XVIX. Betty finds her opposite. CHAPTER XX. The time we deem ourselves the strongest, we are often reminded of our weakness. CHAPTER XXI. The Efficacy of Faith. CHAPTER XXII. To save a soul. CHAPTER XXIII. "'Tis better to have loved and lost, than never to have loved at all." CHAPTER XIX. Unalloyed Love. THE GREAT EXPERIENCE CHAPTER I. "Even a child is known by his doings."--Prov. 20:11. Dear little Ephraim with its great heart and democratic aspirations, its keen love for its own inhabitants and "The stranger within the gates," its rich and poor living side by side in brotherly sympathy! This quaint little city seems to cuddle up to the great Rocky Mountains as if for protection from the outer and larger cities of Utah, where the world has crept in and has somewhat changed the spirit of fifty years ago. "We are simple country-folks," said one of Ephraim's leading citizens, addressing a new-comer as he took her bags, "but you're welcome to our home as long as you care to stay and share it with us." "O, thank you so much!" exclaimed the Eastern lady, as she patted the light fluffy hair of the ten-year-old girl, clinging to her mother's skirts. "I love little girls. We'll be good friends, won't we dear?" she asked the child. "Yes, ma'am," answered Betty Emmit, as she furtively scanned the lady from head to foot. Mentally she was saying, "By heck! a real New-Yorker in Ephraim!" "The New-Yorker," was amply supplied with bags--so many in fact, that Mrs. Emmit had to relieve her husband of one, big and heavy. "The New-Yorker" made an attempt to take it from her. "Oh, no, Mrs. Catt," exclaimed the good wife; "you must be so tired. We haven't far to go. Any trunk to see to?" "No, I travel so much that I don't bother with trunks." So, with this easy acquiescence, Mrs. Webster Catt walked beside her heavy-laden companions. Betty attempted to give her mother a lift, but was shaken off kindly. "You're too young and skinny to carry loads yet," explained Mrs. Emmit, who was herself not a great deal taller, nor stouter, than Betty. Betty flushed furiously. She always felt it an accusation to be called "young and skinny." "Better to be young and skinny than to be old and fat, ain't it, honey?" Mr. Emmit suggested. Then he turned to his wife. "You're tired, aren't you?" he asked, eyeing her keenly. "Bag heavy, eh?" But his straight, slim, little wife ignored his question and began talking to Mrs. Catt as quickly as possible. "So you're here to preach temperance, are you?" she asked in a pleasant tone. "I'm mighty glad someone's taking it up. But to think it should be an outsider! Here's the Church preaching the 'Word of Wisdom' all these years, and telling the people not to drink and smoke, and you've come to tell them to obey the Church!" Mr. Emmit laughed and there was a mischievous twinkle in his eye. "You'll be disappointing yourself, if you try to deprive Ephraim of its home brewed ale. It's the one small sin that gives us a big lot of pleasure here." "Do you think that any sin is small?" asked the reformer sweetly, with her direct gaze compelling honest Ford Emmit to answer squarely. "Well, no, if you put it that way, but--" "There's no 'but' about it," interrupted his good wife; "sin is sin." Betty's brown eyes gazed with open admiration at Mrs. Catt. Mentally she said, "by heck," again. "She's some game fighter to tackle Ephraim, but I hope she gets beaten; for Ephraim's all right," she concluded with sudden pride. Soon they reached the Emmit home, an old-fashioned, white framed house, surrounded with hollyhocks and low shrubbery. "Home at last!" exclaimed the large, gaunt master of the house. "How perfectly lovely!" exclaimed Mrs. Catt with enthusiasm. "I've always dreamed that it would be so romantic to live in a place like this!" "Some romance," returned Ford Emmit, laughing heartily, as he deposited the bags on the porch. "We have no time for dreams here; have we, wife? Nine children, and the farm and livestock to it, keep us pretty busy. That's life here!" At this the door opened and out ran four real children, two boys and two girls, rosy and bright as the dawn. The two boys were both bright redheads, like their mother; the girls were fair and blue-eyed, with the exquisite coloring of the Norwegian. "O, Betty," they all cried at once; "we found your pussy dead in the yard. Someone has drowned her." "Yes, I drowned her, myself," declared Mrs. Emmit. "She's been ailing around the house too long. It ain't good for you, children, to be mauling sick cats," and with this practical dismissal of the fact, she lead the way into the house, her visitor, husband, and children, following. But Betty lingered behind, unnoticed. For a moment she stood, pale and defiant, then, swift as a fawn, she ran around the house and started the search for her dead kitten. "Pussy dead! pussy dead!" she muttered to herself in anguish, and the tears came thick and fast, as she looked for her dead pet. At last, in some tall grass, she discovered it, lying cold and wet. "O, my baby! My darling baby!" she moaned piteously; "to think that I was away and couldn't save you!" But kitty did not purr in answer, as was her custom, when her mistress talked to her. Piteously, Betty looked down at the dead thing. It was ugly and she shuddered. "My darling Tinkey! How ugly death has made you!" Then, a sudden thought brought a quick smile to the downcast countenance. "But, Tinkey, this isn't really you! Where are you, Tinkey, where are you? This is only your body. Your body will be res'rected some day, won't it, Tinkey? I'll bury it all nice for you, an' you can look on though I can't see you any more. O, Tinkey, I'll never see you any more!" and again the smile vanished, and the little face puckered up. Slowly the child made her way to a large tree some distance from the house, behind the barn. She laid the kitten under shelter and then retraced her steps mournfully, back to the kitchen door. As she opened it she called, "Edna!" in a subdued, awed voice. Edna put her fair head through the door leading to the sitting-room. There the family and the "company" were evidently resting and talking. "What yer want, Betty?" she asked curiously. "Come right here, Edna Emmit," returned Betty seriously. Edna closed the door behind her and approached cautiously. "What's up?" "Nothin's up, Edna Emmit, but you're the most religious, and I've chose you for the funeral of Tinkey Emmit. Come right along with a towel and our big candy box and meet me under the big tree behind the barn. Mum's the word, Edna. This is a sad time, an' I don't want the whole family lookin' on. You understand?" Edna was only two years younger than Betty, but she was born with a bump of reverence for her "next sister" and all her doings. "All right, Betty, I'll be there," she answered respectfully, at once climbing on a kitchen chair, to get the much prized candy box, that had been treasured since it was emptied of its goodies last Christmas. Betty retrod her way to the big tree quickly, fearing that she might be called before her duty was done. She knelt down before the dead form and clasped her little hands in prayer. "Dear God," she said tearfully, "None but you knows jes' how I feel. Take care of Tinkey, an' make me feel better. Amen." Edna's soft tread behind her made her turn. "Give me the towel, Edna, and take the box an' fill it with flowers. Tinkey did so love flowers. When you come back, I'll have her all dried for the funeral." Edna's sympathy brought tears, too. "All right," she said simply, and wandered across the field for the funeral flowers. When she returned, Betty had Tinkey dried and combed and looking fairly natural. Gently they placed the kitten in the box and tastefully arranged the flowers about it. "Now to dig the grave," said Betty. "It's the hardest part to bury her, ain't it?" "Do you think that Tinkey knows we're givin' her a funeral?" asked Edna, awed. "'Course she does!" answered Betty emphatically, "An' she'll feel mighty bad, if we don't do it nice!" Betty dug the grave and Edna placed the coffin inside of it. They drew lots as to who should cover the coffin with dirt--this being the most heart-breaking,--and the lot fell to Betty. With the tears streaming down her face, she piled the damp earth in, Edna crying more in sympathy for her sister, than in sorrow for Tinkey's death. The grave filled and covered with flowers, Betty looked around until she found a flat piece of wood. Taking her pencil, she wrote: "Here lies Tinkey Emmit, too young to die, too sick to live. Mourned for by Edna and Betty Emmit." She handed this to Edna with a smile of pride between her tears. "Guess Tinkey'll like that for a gravestone. She'll know jes' why she had to die, an' won't have any bad feelin's." "You're awfully smart, Betty," declared Edna soberly, as Betty drove the gravestone into the ground. "Sometimes, Edna, only sometimes," returned Betty humbly. "Now, Edna, kneel th'other side of the grave and we'll have prayer, next." "Dear God," began Betty, then there was a prolonged silence. Edna at last opened her eyes. "Why don't yer pray, Betty?" Betty answered tremulously, "My heart's so full I can't. You try, Edna." "I don't know what ter say," returned Edna, frightened, and her two little arms stretched across the grave and wound themselves about her sister's neck, as she burst into sobs. Betty now entirely unnerved, hugged her sister close. "Well of all things!" exclaimed Mrs. Emmit, approaching the grave and its mourners unnoticed. "What are you two crying for now?" The children started and drew apart. "It's Tinkey's funeral, mamma, that's wot it is!" exclaimed Betty, choking back the sobs. "Tinkey's funeral!" exclaimed the mother aghast. "You don't mean that you took the cat's death so to heart? You poor, little lambies, come right here to mamma!" And into mother's arms they flew to be cuddled back to smiles and sunshine. Mrs. Emmit was not one of the cuddling kind, so this rare treat had its desired effect! "There now, girlies, run and wash those tears away, and look clean for the company. We'll have supper right soon now." As the children ran ahead of her to the house, she shook her head doubtfully. "Who'd a' thought it? Betty is made of too tender stuff for this world. She'll have a hard time of it, poor kiddie!" Supper was a bountiful repast, served on the "Emmit best china," which as Mrs. Emmit explained to Mrs. Catt, had been handed down from her grandmother, who had been the first woman in Ephraim to own such ware. Mrs. Catt examined the substantial china with care and admiration. "It looks just like the good substantial stock, that you descended from," remarked Mrs. Catt, smiling on her pleased hostess. "How anxious I am to meet some of those old pioneers! Are there any that are still living?" "Oh yes, indeed. I'll have some of them around one evening, and they will be glad to tell you of their early experiences." "Nothing that I would like better--how sweet of you to plan such an entertainment for me! What a beautiful home picture!" she added, as she looked at the many happy faces gathered around the big table. "We never see such families in the East. How do you ever manage to get through the work, my dear Mrs. Emmit?" "It isn't as hard as it looks," returned the good house-wife, beaming with pride on her flock. "You see, one just helps the other, and things just run like clock-work, unless there's a hitch somewhere, but that doesn't happen very often." "We bring our children up to work from the start," added Mr. Emmit, "Then, when they're big, they're not lazy; they keep a-moving like the rest of us." "Wonderful! truly wonderful!" exclaimed Mrs. Catt, as she beamed on them all. Betty ate little, so fascinated was she by the new-comer. "She knows how to 'preciate!" she thought. Supper over, Betty sidled up to Mrs. Catt and began to ask questions about the East, all of which were answered kindly by the visitor, while she fondled the child's fluffy hair. "What an intelligent child Betty is!" she said, turning to Mr. Emmit, still holding the child's hand in hers. Betty flushed with pleasure. "It ain't good to flatter them," returned Mr. Emmit, rather shortly. "The child's about the same as the average young 'un. A lot too touchy at times, and cries too easy." "That shows a sweet disposition," returned Mrs. Catt, completely winning Betty's heart, as she drank in the soft phrases with thirsty delight. After the guest had pleaded fatigue and been shown to the "spare-room," and the children were all snug in their several beds, Mr. and Mrs. Emmit sat talking over the plans and the prospects of Mrs. Catt's campaign in Ephraim. "Now, of course, wife, I'll get the town-hall for her to lecture in, and 'cause you're so daffy over the woman, I'll do my best to help her to get through with her temperance talks, but--" here he stopped and puffed his pipe, with an intense scowl on his honest, rough countenance. "But what?" asked his wife, quickly. "Well, Eliza, if I must out with it, I don't like the woman!" "Ford Emmit, if that isn't the limit!" exclaimed his wife. "You do take the most unreasonable likes and dislikes. I think that she is the most wonderful, fascinating character." "There you have it, Eliza! fascinating--that's the word,--fascinating, but it ain't all gold that glitters. She's slick." "It isn't real Christian of you, Ford, to talk that way when you know she's come here to help in the Lord's work." "Mebbe,--we'll see," he answered, quietly. "Have you anything against her?" asked his wife a trifle anxiously. "Only feelin's, wife." "Then remember our good song, Ford,--'School thy feelings.'" Ford Emmit laughed good-naturedly. "All right, wife, so long as you don't ask me to give up my pipe, I'll help her through. You don't know the world much. There's not many women like you that come from the East. They're well trained--you never can tell what they're thinking on." "You mean that there are no good women in the East?" "Heck, no! But there's no way of sifting them and knowing them. The tares grow with the wheat, and get tangled mightily sometimes. Here, you wives, are mostly same grain, and fairly good at that," he said, taking his wife's hand in his big, brawny one, for an affectionate squeeze. "We all think that our own is the best, Ford!" his wife answered, with a pleased smile. "But it is not for us to set judgment on the next one." ***** That night, when all had retired, Betty made her way to her mother's bed-room. Mrs. Emmit was almost asleep, when she saw the little night-gowned figure with its loose hair and bare little feet, approach. "Why Betty, what brought you here? You should be asleep in bed." "But mamma, dear, I can't sleep, until you promise me one thing!" "And what's your brain taking on now, child?" She sat on the edge of the bed, and looked at her mother with wide, serious eyes. "When I get old enough, will you let me go on a mission, mamma?" "Well, of all things to keep you awake! If the Church calls you, of course you'll go, provided we don't go bankrupt before then." "You really mean it, mamma?" cried Betty delightedly. "Yes. Run away now and get to sleep as soon as you can." Betty stooped, kissed her mother impulsively, and was gone. When she reached her own bed-room, she knelt down and folded her hands in prayer. "Dear Lord," she said, "please tell the Church to call me on a mission, and keep mamma's money safe. Amen." Then she jumped into bed, and was soon asleep. CHAPTER II. No great truth was ever born into the world, without the throes of suffering of those who bore it. Mrs. Emmit's invitations to four of the pioneers of Ephraim were gladly accepted, and all expressed themselves as delighted to meet the Eastern lady, who was going to make every careless "Latter-day Saint" reflect on the "Word of Wisdom." The large, homey sitting-room was bright with the rays of the setting sun, sinking over the mountains in its golden glory, and casting its stray beams in at the bay-window, with a cheeriness that made the simple room look beautiful. It was eight o'clock. One by one the guests arrived, each bringing a handful of roses. "June roses! How perfectly exquisite!" exclaimed Mrs. Catt, graciously accepting the flowers, while Betty ran for vases. Soon they were all prettily arranged on the center table, filling the room with a rich fragrance. "Surely, life in Ephraim is worth while," declared Mrs. Catt, again smiling on the happy, old faces surrounding her. "All flowers and sunshine!" When Betty had finished fixing the flowers, she sat on a cushion by her wonderful guest and affectionately leaned her head on Mrs. Catt's knee. Her little face was flushed with excitement, and her eyes looked larger than ever. "Ephraim's going ter show off now, and she's just the kind ter 'preciate!" she thought joyfully. How the child did love her own home town! "Yes, it's all roses and sunshine now ma'am, but times there was when it wasn't jes' like this," remarked one old lady, shaking her head thoughtfully. "That's true, Sister Anne," spoke up old Brother Jacobson. "We've known the time, when only thorns grew!" "Now, that is just what I want you to tell me about. I'm just longing to hear about those by-gone days--why you came here, and what you found.--Do, someone, begin, please!" urged Mrs. Catt, sweetly. One thin, erect, old lady, with a quick, bright eye, turned to Mrs. Catt with a smile. "Sister Anne and Brother Jacobson may have suffered from the thorns, but I can't say that I did. What did I come for? For the faith, of course, as we all did. I walked eight hundred miles, pushing a cart, and I tell you, ma'am, every mile was too short for the faith! And when I got here? Every burden was too light to bear for the sake of the glorious truth, and the Lord has blessed me with children, and grand-children, and health, but I'd been glad to go on suffering for the glory of the gospel!" There was a silence after this burst of enthusiasm, and Mrs. Catt eyed the woman as if studying some strange species. "And your faith carried you through everything, joyously?" she asked, credulously. "Yes, the Lord upheld me always." "Did you bring up a large family?" asked the Easterner curiously. "Yes, thirteen children. My husband has gone ahead of me awhile, but I'm glad to stay as long as God wills. With such a big, happy family, one couldn't be lonesome, you know." "No, I suppose not," returned Mrs. Catt, sweetly. "You women have led wonderful lives. Now, who's going to begin to tell me how they happened to come to Zion?" There was a pause, as one looked at the other, smiling. "You don't mind talking about it, do you?" she asked pleasantly. Mrs. Emmit answered for them. "Gracious, no! They just love to talk about it to those who are really interested in the gospel; don't you?" All smiled assent. "Suppose you begin, Brother Madson," suggested Mrs. Emmit. "Very well," replied a stout, florid-faced, old gentleman, genially. "It's rather a long story, but very interesting." The elder people settled more comfortably in their seats, and the children leaned forward eagerly. "My mind wanders back to my happy boyhood days in Norway," he began. "We lived out of town on a comfortable estate, as my father was well-to-do, and we had everything we could desire. There were four of us children,--three girls, and myself. My mother was a dear tender-hearted woman, living solely for her husband and children, and always shielding us from the sterner character of my father, who was a strict Lutheran. "When I became eighteen, much to my mother's distress, my father had me sent to the town alone, to take the position of jailer in the county prison, "'It'll make a man of him--he's been cuddled too much--' he explained to my mother. 'If he succeeds in doing his duty, I'll have him home in a year or two and give him something worth while.' "So off to town I went and became a jailer. "After being there for a time, I had turned over to my care two young men. They were thrown into prison and condemned to die. Their appearance attracted me. "'For what are they condemned?' I asked the warden. "'They are "Mormons," answered the warden. "'And what are "Mormons?" I asked. "'Preachers of some newfangled religion from America, that doesn't take here,' he explained. "Preachers condemned to die! I thought this both strange and interesting. "So, from curiosity, I looked in upon the jailbirds, to see how they were acting. There they were on their knees, praying hard, not for deliverance, but that the Lord would forgive those who had condemned them. On seeing me, they calmly arose from their knees and asked when they were condemned to die. "'Tomorrow,' I reluctantly replied. "'Then we must lose no time in giving you our great message,' the elder one said, his eyes shining with a great faith, 'You will listen?' "'Yes,' I answered simply. "Then these two young missionaries lay before me the restored Gospel as I have never heard it preached since. Realizing they were near death, their souls burned with the desire to save one more soul. "It was wonderful! Their words thrilled my whole being, and their truths appealed to me.--At once I was converted. I couldn't help myself. God seemed very near in that prison cell, and I felt His Spirit urging me to accept the Gospel. "I told them this and we all knelt down and prayed. "Then I left them and hurried to the warden. "'What's the matter now?' he asked tersely. "'Matter enough!' I returned earnestly, 'Do you know we have two of God's own men condemned to die to morrow?' "'Been talking to them, eh? They seemed a good sort to me.--But that's none of _our_ business.' "'Do you call yourself a Christian, Axel, and say that it's none of our business whether or not these two good young men are murdered, under our very eyes?' "'What are you going to do about it? The priest's word is law here. And how do you know anyway, that they're not a menace to the church? Mon, you're too easily influenced.' "'Come talk to them yourself. They're anxious to see you,' I returned. "And so after some persuasion, I led the warden to the cell. We approached cautiously and unobserved. "They were both kneeling in silent prayer, their faces upturned with a rapt expression of those oblivious to all earthly things and interests. "The warden's expression, at first curious, turned to one of sympathy. 'Damn!' he muttered. "The young men started, opened their eyes and on seeing us, arose from their knees. "'Sorry to disturb you gentlemen. I'm damn sorry for you for I see you're the good sort. What made you such fools as to oppose the priest? Law's tight here.' "The young missionaries smiled calmly. "'Do not pity us, friend; we are honored to die for Christ. I wish that you could feel that.' "For two hours the young preachers talked and the warden, at first skeptical, finally grew more interested until what seemed a miracle happened. "This experienced man of the world, this crusty warden took both young men by the hand and exclaimed, 'Boys, you've got the truth; I never thought to find it on the earth, but it's here with you. I'll go to the priest the first thing tonight and plead your case. Let's pray the Lord to melt his heart and influence the authorities to free you.' "And so we all knelt down within the death-cell and the younger missionary prayed that they might escape death if it was the Lord's will that they should save more souls. "After we left the cell, I begged the warden to let me go to the priest. "'Nonsense Mon, you couldn't do a thing with him. You'd blubber out that you were converted and land in jail yourself. I'll handle him better and scare him a bit as to consequences. The lads have some good friends here.' "And so the warden left and I went back to my charges. "The anxiety of the next two hours, I shall never forget. The young missionaries were calm and undisturbed, but while I listened to the truths they were telling me, my heart was anxiously waiting the return of the warden. "At last he came. "'Good news?' I cried anxiously. "'Yes,' answered the warden, smiling on us all. 'I got him, but we'll have to rid the country of you tomorrow--cross the border you must, or surely die.' "'Thank God!' I exclaimed. 'And we--we must be baptized before they go!' "'You're running quick, Mon,' said the warden, 'What's the hurry?' "'We might never have the chance again, as the missoinaries are leaving. You will baptize me?' I asked them. "'Yes, indeed,--We will do all we can for you before we leave,' they answered happily. "That evening we were baptized. I shall never forget the glorious moon shining on the waters,--the clear frosty air that invigorated our bodies, and yet did not chill. "When we returned to the jail, we spent an hour in prayer and never did I feel the Lord's Spirit, as I did within those prison walls that night. "The next day before dawn, I took our prisoners out of town and saw them safely across the border. "'I wish that you could go back to America with us,' they said anxiously. "'Oh, don't worry about me,' I replied joyously, I'll have to keep the faith a secret here, but I'm going home at Christmas-time, and when I tell them all, they'll rejoice and accept the Gospel, too. Then, I will not fear, for father's an influential man.' "'God grant that it may be so,' returned the missionaries, 'and the warden?' "'He, too, has a large family to convert.' "So we bade one another 'good-bye,' and I returned to the jail. "It wanted only three months to Christmas, and the time passed quickly and happily. "When the holidays came, I bade good-bye to the warden. "Axel, don't lose the faith, it'll be hard to stand alone.' "'You're not coming back?' asked the warden in surprise. "'I hardly expect to,' I replied. 'You know, Axel, father can afford it, and I'm going to ask him to let me go to America, and when I've learned more of the Gospel, I'll come back on a mission.' "'Man proposes, and God disposes, Mon,' replied the warden sadly. "'Ah! but you don't know how religious my father is!' I explained with confidence. "'And as narrow as the rest of them, no doubt,' returned the warden shortly. 'Well, old boy,' he added, grasping my hand warmly, 'I wish you luck and if prayers help, you can count on mine!' "And so we parted. "Christmas-time in Norway is a time of great feasting, hospitality, and good-will toward all. "How light was my heart as I entered the old home and received the warm welcome of my parents and sisters! "'We've certainly missed you, Mon,' they all agreed. 'But now we'll have such a splendid Yule-tide to make up for it.' "'Splendid Yule-tide,--yes!' I thought exultingly, 'They little know what a wonderful gift I am bringing home to them all.' "The first evening that we were gathered together, I told them of the great change that had come into my life. I began the story at the beginning, and soon got them interested. But when my father asked me, 'Were the missoinaries "Lutheran" and how did it happen that they were arrested?' I answered, 'No, they were "Mormons" from America, preaching the restored Gospel. "Then the storm came. My poor father exclaimed horrified, "'You don't mean that you saved two Mormons to do more of Satan's work?' "'They do the Lord's work, father,' I returned quietly. "'You have not listened to their wicked preaching, have you?' asked my father angrily, rising from his chair, while my mother and sisters looked on in dismay. "'Yes, father, I have become a 'Mormon.' God knows, I am a better man.' "At this he became enraged to madness. 'My son a "Mormon!" he exclaimed fiercely. 'Never! I command you to drop this evil and come to your senses. 'Mormons!' they are the scum of the earth, coming here to contaminate decent people in this country.' "For a moment there was silence and my mother came to me and put her arms around my neck, beseechingly looking into my eyes with a mother's fear. "'O Mon,' she said trembling, 'obey your father, boy! give up these evil companions, _do_, Mon!' "'But, mother dear, if you would only let me explain I'll show you all that they are not evil.' "Angrily, my father separated us. 'Do you dare, Mon, to make your father out a liar?' "I stood stupefied, hardly knowing how to take his unlooked for passion. "'No, father,' I at last ventured, 'but you don't understand.' "'Then I'm a fool! to be taught by a fanatical youngster of eighteen!' he returned hotly. 'Again, will you drop this thing, or not?' "I felt a great strength surge up in me, and I stood erect. "'Father, it grieves me to wound you, but Christ suffered, and if needs be I must also. I have taken this step for life. I cannot retrace.' "'Then leave this house; you're no son of mine!' came the words, distinctly clear, as my father threw open the door wide, and pointed the way out. "The wind rushed in bringing the large hail-stones from the storm without. "'In the storm, father, this dark night?' I asked incredulously. "'I've said it!' was his short answer. "My mother made to intercede for me, but he pushed her back, and stood between us. "'Better no son at all, than one to disgrace us!' he declared, sternly. I looked out into the blackness of night, then at the cheerful fire, lighting up the room in genial comfort. "Satan whispered, 'Don't be a fool. Your father's religion is good enough for you. You're a stranger to the new religion. You'll do more good and sacrifice less by staying with the old.' "But the angel of the Lord led me out,--out into the darkness, penniless, alone, with the cries of my mother ringing in my ears. "A few steps and I turned. Surely I must kiss my good mother farewell. The door was still open and my father was an angry sentinel watching my going. "'Well?' he asked, sternly. "'May I bid farewell to my mother?' "'No! your mother is too good for such as you. Begone!' "And with the last harsh word, he lifted an axe from the wall and hurled it after me. "Then the door shut, and I found myself writhing with pain upon the wet ground. "The axe had penetrated into my leg. I tried, but could not remove the cruel torment. "I prayed hard and received strength to stand and then, soon, I was able to drag myself the three weary miles to the prison. "By this time, my high boot was filled with blood, and the warden received me fainting in his arms. "When I came to, the warden was binding up my wound, and cursing under his breath. "'Don't curse. Axel,' I said feebly. "'That's not your sin. It's mine. How do you feel now?' he asked with rough kindness. "'Rather weak,' I replied. "'Reckon so,' he said shortly. 'Had a row with your very religious father?' "'Yes,' I answered simply, ignoring his sarcasm. "'I expected it,' he returned. 'Now you rest here 'till you're strong and I'll see you across the border. It won't be long before everyone knows that you are a 'Mormon.' News travels quickly and they'll hound you as they did the others. I'll hide you here 'til you're stronger.' "'And you?' I asked anxiously. "'Will meet you in America, some day! Sleep now. The sooner you're out of here, the better for you!' "So in a few days I was across the border, with my purse filled by the faithful warden. "I will not relate to you my numerous experiences and difficulties on my way to Utah. The good sister has just told you how eight hundred miles seemed too short to walk for the faith, and I walked one thousand miles and found them too short for the faith too. "I arrived in Zion fatigued, but happy. There was work for me here and oh! the glorious freedom of the Gospel and the love of the brethren! "I soon took a wife,--a good sweet woman, who is waiting for me yonder. Ten years of hard work and real happiness followed. Four children were born to us and our home was one of the best in Utah. "Then the Church called me on a mission to Norway. "My heart beat fast at the very thought. "To Norway! my old home! "True! my folks had never answered my letters, but if I went there personally, it would soften their hearts and surely the Lord would open up the way for me to give them the Gospel! "It was nearing Christmas. I would approach my old home at Yule-tide again, in the time of homecoming and good cheer! "Tenderly I bid my family good-bye, and with a thankful heart started on my journey. "On reaching Norway, I told the mission headquarters my story, and they said that I might go to my home for Yule-tide. "It was the day before Christmas when I reached the old prison, where I asked for the Warden. "'Oh, he's left the country--is in England, I believe. He joined those dastard "Mormons" and kept it dark. But we found him out. However, he escaped, and last I heard of him, he was in England, making the devil of a time there, preaching his doctrines.' "'So the prejudice is just the same,' I thought sadly, as I footed it to my home. "My heart grew heavy as I thought of the last time I had struggled along that road in the dark stormy night; then I pushed the thought from me and dwelt on the future. Now that I had returned, prosperous and happy, I could persuade them. "I was changed from youth to manhood,--they would see what the Gospel had done for me. "At last the home was reached. I entered the gate. As I walked through the garden, which was lightly frosted with snow, I looked from right to left, upon the unchanged scenes. Years seemed like days, and it seemed as though I were a boy again, returning from school for the happy Yule-tide greetings. My heart with a bound forgave the last ten years, and I longed to grasp my father's hand and tell him so. And my dear mother? She must be aged now, but still the same sweet, tender heart! "With trembling hands I knocked on the door, that had been closed to me, all these years. "My eldest sister opened it. Two little girls clung to her skirts. She looked many years older, and lines of care furrowed her face. "She didn't know me. "'Well, sir?' she asked quietly. "'Is Mr. or Mrs. Madson at home?' I asked controlling myself with effort. "'Both dead, sir,' she answered shortly. "'Dead!' I exclaimed aghast. "'Yes, sir?' she answered sadly. 'The plague, two years ago, took my father and my two sisters. Sad times here then.' "'And the mother?' I asked trembling. "'O, she, poor thing, died nine years ago. She doted on her only son, who joined the wicked "Mormons," and it broke her heart. She just wilted like a flower and died.' "I grasped the railing of the porch for support. "'You're pale, sir!' she exclaimed in sudden pity. 'Did you know them? Who are you?' "'Don't you know me?' I cried in agony of spirit. I'm your brother--Mon!' "For a moment she looked at me in dismayed astonishment, then her face contracted in anger. She lifted her arm, and pointed to the gate. "'How dare you enter here! You killed your mother, broke your father's heart! Have you come back to torment me?' "'I have come to help you,' I answered brokenly. 'To help all--but only you are left. Oh, listen to what I have to tell you--in our mother's name, listen!' I pleaded. "'Never!' she answered hoarsely. 'I hate the very sight of you. Go, I say, or I'll have you sent!' "I turned and fairly staggered down the old familiar path to the gate. "There I turned, but she stood angry and unrelenting. "So this was my home-coming! I hardly know how I made my way back to mission headquarters. When I reached there, for a time, I was completely overcome by this heart-rending experience. "But the prayers of the Saints, lifted me out of myself, and I fulfilled my mission, with some happy results. "When I reached home in Utah, I told my wife about my sad home in Norway. "'Mon,' she said with her eyes glowing with faith, 'We will pray every night that the Lord will save your sister for the Gospel.' "So every night at family prayers, my sister and her family were remembered. "Years passed. My eldest boy, Mon, was twenty years old. The Church called him on a mission to Norway. "'Father,' he said to me, earnestly, 'I'll pray God to let me bring your sister back to America.' "'May the Lord so will it!' I answered fervently, with a sudden longing for my own kinsfolk. "When my son arrived in Norway, he went immediately to the old home. It was sold and my sister departed, none knew where. "This news was a great disappointment, but my son wrote hopefully. "'God can overcome anything, father. Have faith and pray. I'll find her yet.' "One month later came another letter from Norway. "'Dear father:--I have found your sister,--in fact, I am now boarding at her boarding-house. Her husband died, leaving her almost penniless, after squandering away the estate. "'She doesn't know that I am her nephew. "'When she and two daughters--young ladies now--were in great trouble, some "Mormons" crossed her path, and with the usual kindness, helped her through sickness and trial. She is almost converted to the faith. When she knew that I was a "Mormon," she rejoiced, and every chance we have, we are together, talking of the Gospel. Surely God led me right to her house, in answer to our prayers. "'Last night she told me that she had a great weight on her heart--she did not believe that she was worthy to be baptized. "'I asked her to confide in me. "'She then told me with tears in her eyes, how she had treated her brother. "'Will you write to your folks," she asked humbly, "and ask them to try to find him? I must ask his forgiveness, before I think of being baptized." "'So dear father, write to her as soon as you can to console her broken heart and give her hope.' "I'll never forget that letter and the joy we all felt. "I was blest with wealth and a happy home, and my good wife said: 'Mon, your sister must come to Zion! She and her daughters shall be happy near her brother.' "So I wrote, and enclosed money for my sister and her children to come to Zion. "My son baptized them, and then they came to Zion. O, what a joyful re-union was ours! My dear sister you all knew, humble and sweet to her death. The two daughters have happy homes, not far from here, and are bringing up their children in the faith! How great and good the Lord is!" As brother Madson stopped speaking, everyone sat thoughtfully silent. "And the Warden?" asked Betty in subdued excitement. "Is right here," said Brother Jacobson, smiling. "I'm the Warden, and thank God for being able to spend my last days near the jailor!" Mrs. Catt broke the silence. "That story is certainly interesting enough to print," she said pleasantly. "Who next will give us pleasure?" she asked turning to Sister Anne. "You?" Sister Anne smilingly assented. "I was only eight years old when I left England, but I shall never forget it. My dear mother and father accepted the Gospel almost directly that it was preached to them. "This horrified and enraged my mother's parents, who believed that my father was the one to blame and that he had unusual Satanic influence over my mother. So they decided to kill him. In the dead of night they came to our home and I was awakened by me shrieks of my mother, who was trying with her delicate strength to hold the door from the invaders without. With a crush, they broke in at the windows, but mother had kept them out long enough for father to hide in one of the large copper kettles. Enraged they looked for him in vain, leaving the house with threatenings for the future. "My parents realized that they must emigrate to Utah--there was no peace at home. So with their five children, and I the eldest, they set sail for America. "We were many weeks on the water. When we reached the Mississippi, mother was exhausted, for the food had been very bad and the trip rough. As we neared St. Louis, cholera broke out on board our boat, and mother immediately fell a victim. The quarantine officers ordered us all on deck, and the word went around that cholera victims would be taken off separately. "I shall never forget my father's grief. Mother was almost gone, and to be separated would be awful. "With her usual grit, mother braced up, and with father's help, managed to crawl to the deck. There she sat by father, and when the quarantine officer came around she pretended to be eating her soup with relish. This deceived him and he passed her by. The next day my mother died, leaving five children, one a little baby. Never will I forget our burying mother in St. Louis. Father was grief stricken, but his wonderful faith held him up and he told me to be 'little mother.' We purchased a wagon and team and started on our long journey across the plains. After many days of hardships, we reached Utah, and there my father worked long hard days and raised his little flock, with only me to help him. So you see my parents sacrificed all for the faith, so is it not natural I prize it above other things?" "And the Indians, did they ever get the baby?" asked Betty excitedly. "No, dear, but nearly, several times. It was their pet revenge to steal babies, and we had to guard them closely." Just then a knock at the door made them turn. To Mrs. Emmit's cheery "come in," a woman of eighty entered. "Why sister Heller, you're just in time for some ice-cream," said Mrs. Emmit delightedly. "Mrs. Catt, I want to introduce to you another member of our Ephraim family." Mrs. Catt smiled at the dark, swarthy old woman who had entered. Surely she was an Indian. Sister Heller smiled in return, but her small sharp eyes seemed to pierce the visitor with an unnecessary stare. "We're very fond of her," spoke up Mrs. Emmit, "she was treated roughly by her own people as they passed. She was so old that she couldn't keep up with the tribe, so they didn't want her. We took her and she has been one of us ever since." The old Indian smilingly nodded and then uncovered a basket of home-made cookies. "I brought them over for your party," she said simply. "And so the little party ate ice-cream and cake and chattered until late. Betty took the Indian woman aside before leaving. "Isn't the 'New-Yorker' jest wonderful?" she asked delighted. The old woman looked down at the child's eager face without a smile. "Betty, I don't like her. Have a care. The Indian knows friend or foe." Betty's face flushed with righteous indignation. "For shame, you're not an Indian now--you're a Christian, but you don't talk like one!" She patted Betty's head lovingly. "You see, Dearie, you see!" CHAPTER III. A child's love is as proportionately great as a woman's. Two years later and Spring Conference had come to Salt Lake City. When all the "Mormons" in Utah tried to get to their semi-annual conference, in their beloved city, it meant a sight for tourists indeed! So thought young Dr. George Cadman, who was returning to New York, from a trip to California, and had stopped off at Salt Lake to see the sights and especially to get a glimpse of those peculiar people called "Mormons," about whom so much was said and written. Dr. Cadman was a handsome man of twenty-four, medium in height, but strongly built. His fine regular features and deep-set gray eyes, made him the object of attraction to more than one as he stood on the corner of Main street, outside of the Hotel Utah, looking at the crowds, as they made their way to the great tabernacle. "Strange!" he thought, "these people don't look wicked!" Then he walked over to the monument of Brigham Young, to read the inscription. "Stranger here, brother?" asked a pleasant voice. He turned to meet the pleasant gaze of an old, long-bearded man, attired in a plain black suit. On his arm hung his wife, presumably about his own age, wearing a black cloth dress. "Yes, quite a stranger," returned Dr. Cadman courteously. "This statue, I believe is of the man who led the 'Mormons' through the 'Rockies?'" The old man's eyes fired with enthusiasm. "Yes, brother, yes! Brigham Young, the Prophet of the Lord! A grander man I never knew. He led us here--to our destruction, the world thought,--but it was to our peace and prosperity!" George scanned the couple with interest. They didn't look very prosperous. Aloud he said, "So you're a 'Mormon,' are you? And one of the old pioneers?" "Yes, brother, I knew Brigham Young in Nauvoo, when we were driven out across the plains, I knew that he was God's own man, and I followed him, with sure faith in my heart. If you like, sir, the meeting's just on, and you might walk down with us?" "I will, thank you," returned Dr. Cadman pleasantly, and the three walked down to the Temple, the old man greatly pleased with the visitor, and "the visitor" greatly amused with the thought of walking down the street with "Mormons." "There's nothing very bad about them," he decided to himself. "Just easily lead, and simple-minded." When they reached the Temple gate, the old man turned to him kindly. "Sorry, but you'll have to throw that cigar away, brother. They don't allow smoking on the Temple grounds." Cadman flushed, and looked at his freshly lit cigar doubtfully. "Well, here goes!" he decided. "It's worth it to see a real 'Mormon' congregation." As they entered the grounds, a group of about fifteen men, women, and children surrounded them. "Where have you been?" exclaimed a chorus of voices, accosting the old couple, joyously. "We've been looking for you the city over. Hurry or we'll not get a front seat." George found himself proudly introduced to the old couple's children and grand-children and then hurried off by the entire family to the tabernacle. That night he wrote to a New York cousin, the following letter: "My dear old pal:--Such a pleasant trip, all the way through! I've separated from the party, however, for the way they traveled, didn't suit me. They reminded me of a lot of bees, sipping the honey momentarily from each flower that they passed. On a trip like this, I like to study my own dear America. I decided to stop off a few days at the Indian reservation,--that settled it--since then I have been traveling alone. "You know Mrs. Hester of the party? Exclaimed she, 'Those frightful Indians, Dr. Cadman! How can you care to look at those awful people a second time!' "And now--those frightful 'Mormons' I find very interesting! I meant to spend one day here at Salt Lake City, but this first day has been so interesting I mean to spend more. "I must tell you about my experience today. "I was gazing at Brigham Young's monument, when I was accosted by a very plainly dressed old man, and his wife. After a little conversation, I went to their tabernacle with them, and on the way was introduced to their family,--big enough for five separate Eastern homes! "But, Will, the tabernacle service was a great surprise to me. The singing, speaking, music were all uplifting. There's something wrong about those Anti-'Mormon' lecturers out home. These people are dead in earnest, and I'll wager they're sincere. "If I were religiously inclined, I'd say, 'The spirit is more in this Church, than in the churches of the world,' but--as I'm not religious, as you know, I simply feel a great respect for these people and a reverence, a little foreign to my nature,--when in their tabernacle. "I met a farmer from a little place called Ephraim. I told him how I would enjoy meeting some 'Mormon' ranchers and sheepherders, etc., and he immediately invited me to his home, and he said he'd show me around. What think you of that for western hospitality? Can you beat it? Inviting a stranger, whom he has not even heard of! Well, I'm off for Ephraim tonight with my new-found friend to study the 'Mormons!' "By the way, I found out from my Ephraim friend that the old man I made friends with could easily buy me out. So much for appearances! "Give my love to Alma, and tell little Harold that I'll bring him something that the Indians made. "Good-bye old chap. I'll write from Ephraim, so if you don't hear from me, you'll know that they have stolen me for a 'Mormon' harem on account of my good looks! "Yours faithfully, "George Cadman." ***** "Ephraim, June 15, 1919. "Dear Will:--Guess you're wondering? Well old chap, I've had some strange experiences. "My Ephraim friend and his family (wife and eight children) have treated me royally. What I haven't seen, wouldn't be worth seeing. There's a little girl of twelve, that is the most captivating piece of femininity you can imagine. She's a bunch of happiness, merry to impertinence at times, but with all so religious. She is saving her pennies to go on a mission to convert such as you and I (so she frankly declares) to 'Mormonism.' "I took such a fancy to the youngster, and she to me, that everywhere I went, she has been by my side. "Two days ago, she and I went for a ride in her father's machine and some youngster ran us down. Some accident! and my little companion got all the bruises and cuts, while I escaped. She wants no doctor but myself, and as she must stay in bed a few days, I'm prolonging my visit until she is well. I'm sitting by her bed-side now. "She just interrupted me by saying, 'I know by the way you look that you are writing about me. Be sure to tell my name--I might meet him on my mission.' "'How do you spell your last name, Betty?' I asked, ready to obey. "'E-m-m-i-t,' she said brightly,--then under the covers went her head, and I heard a giggle. "'What's up now?' I asked. "Two laughing brown eyes peeked out at me. "'Put a D before it and it spells what?' she asked. "'Demmit,' I replied quickly,--and then I wish you could have heard her laugh. "The country here is beautiful, and the people so full of faith, it seems a different world to gay old New York. I think that if I stayed here long, I would get the fever and attend meetings like the rest of them. "But all joking aside, it's refreshing to see real homes, real mothers, and merry children. I'll be sorry when I leave this 'Mountain country,' which will be in a few days,--so I'll see you all soon. Love to Alma and Harold. "Yours as ever, "George." ***** "Well, little Betty, I guess you're almost well now, and I must end this long, pleasant vacation," said Dr. Cadman as they walked along one of Ephraim's country roads. Betty looked up with troubled eyes. "You don't mean you're going to leave us--yet?" "Why girlie, I only intended to stay until you were well! What will all the sick people do in New York?" he asked playfully. But Betty hung her head and walked on in silence. Dr. Cadman loved children and he had learned to love this little "Mormon" girl. He saw her disappointment, and was sorry. "Now Betty, dear," he said, taking her hand tenderly, "We're awfully good friends, aren't we? You know, Uncle Sam has a post-office, and you'll write letters to me and I'll answer everyone,--until we meet again." "Oh, will you?" eagerly asked Betty, looking up with one of her sudden sunny smiles, "It won't be quite so bad then." "And then in a few years," continued Dr. Cadman happily, "there will be a fine young Ephraim lady coming on a mission to New York, and Dr. Cadman will have to introduce her to some well-known people to convert!" Betty clapped her hands--a way she had of expressing great joy. "How wonderful!" she exclaimed, "and you'll have your minister all ready for me to preach 'Mormonism' in his church?" "Not so fast, girlie! Not so fast! Ministers are rather queer when 'Mormonism' is mentioned." A cloud chased Betty's smile away and her brow thoughtfully puckered. "I wonder why?" she said slowly, "and you, Brother Cadman, why are you not a 'Mormon?'" Dr. Cadman hesitated, then said kindly, "Probably for the same reason that you _are_ one." "I don't understand," said Betty. "You were born a '_Mormon_,'" explained Dr. Cadman, "I was born a _Presbyterian_." "I am not a 'Mormon' because I was born one!" said Betty decidedly. "If I did not know that my religion was the true one, I would search until I found the truth." Dr. Cadman smiled down on her. "Wise little head! Suppose I should tell you that my church was the true church?" Betty looked up seriously. "You're too good to say what you don't mean," she answered quietly. Dr. Cadman flushed as he replied, "Betty Emmit, you have an uncomfortable way of reading one's thoughts. Child that you are, you're right. I belong to a church that I don't care a great deal about. I'm interested in God and nature, but I'm not interested in church." Betty's little thoughtful frown reappeared. "How can you be interested in God and not in his work?" The young man smiled. "Girlie, you're not on a mission yet, but when you come, I'll promise to discuss everything. I wouldn't argue with you now,--my last desire would be to influence as great a faith as yours. Keep it--just as long as you can. I wish that I possessed half as good." Betty's eyes shone. "O, I hope that you will. It's wonderful to feel sure and safe about everything that you believe. If you think I'm so young, it's no use talking. But I'll remember your promise when I come to New York." "How do you know that the Church will send you to New York?" "Because I've asked God to make it so," she answered simply. Dr. Cadman sighed. "How beautiful is youth, how bright it gleams! There! I won't say the rest!" "O, but I know it," laughed Betty. "With all it's illusions, aspirations, dreams! You know that reminds me of an old woman, with false hair, false teeth, and wrinkles, whining over her lost beauty! Why are people so sickly in poetry! Do you know what I would like that second line to be?" "Out with it," laughed Cadman. Betty's eyes danced with merriment. "How beautiful is youth, how bright it gleams, Except to sour old fogies, who failed to catch sunbeams!" "So, Miss Betty, I'm a sour old fogie?" asked Dr. Cadman laughing. Betty blushed furiously. "Oh, no, I didn't mean _you_," she said quickly. "It's well that you didn't, young lady," returned Cadman, greatly amused with this child of the hills. "Now to change the subject, do you know anyone in New York?" "Only one perfect lovely lady," returned Betty. "She came to Ephraim two years ago, and preached so wonderfully--everyone gave up their beer, and some their pipes. I did love her so! I've written but she's never answered. I suppose that she's moved, or that I have the wrong address." "What's her name?" "Mrs. Webster Catt." "Not a pleasant name," said Cadman, "I'll keep my eye open for her, and when I locate her, I'll let you know." "O, thank you so much!" exclaimed Betty, "Look! A storm is coming up over the mountain. Is it not wonderful?" "Let us rest here on the rock and watch it," said Cadman. "We have time to get home after." So together they watched the storm approach. At first the entire mountain seemed overhung with black, ominous clouds. The great calm preceding a storm filled the atmosphere, making it heavy and foreboding. "It's just like a heart before a great sorrow, isn't it?" she asked dreamily. "What is?" asked Cadman vaguely. "Why, every mountain has a heart, you know," answered Betty. "Now she feels a terrible premonition. Something is wrong. She's brooding over it." Cadman looked up at the clouds in silence. A lurid streak of lightning lit up the darkness. Another, and another, each more vivid than the last! "Look! Her great sorrow strikes her! Lash upon lash! It hurts her--it is so vivid and sharp!" "Fanciful child!" exclaimed Cadman, following the girl's gaze with interest. "Suddenly there was a rift in the clouds,--the black masses rolled apart from each other and a soft, snowy cloud appeared. "Now, what?" asked Cadman curiously. "A friend has come," returned Betty quietly. "A sweet comforting friend, trying to console and help her." The black clouds assumed a beautiful purple hue, and the white one gradually became the palest pink. "See! she's letting in a little sunshine, and the sorrow isn't quite so black!" continued the child. Another flash of lightning and a distant rumbling of thunder! "Ah! she's hurt again! But see! The friend stays!" "Can you see the rain?" asked Cadman. "It's coming down hard on the other side of the mountain!" "Yes, in spite of her friend, she's crying her heart out. She's so unhappy!" Then in the most brilliant hues, two long rain-bows arched their colors over the mountain, throwing a radiance through the darkness that was gloriously beautiful! "Wonderful!" exclaimed Cadman, contemplating this western scene with delight. "What now, little one?" he asked. "God's love," said Betty softly. "God's love, casting it's beauty over every sorrow however dark!" Cadman looked at her in silence,--then he stood up and took her hands. "Come Betty, let us get home now,--you'll be tired, working your brain and body on this your first day out!" So hand in hand they walked home, not saying much,--Cadman wishing he could linger one week longer in this primitive little town, and Betty feeling vaguely sad at the thought of parting with her new found friend. ***** Alone in her room, Betty stood gazing at herself in her mirror. She saw a tear-stained face and dejected countenance with large, sad eyes. "Now, Betty Emmit," she said to herself, in a low sobbing voice, "Will it do you one bit of good to cry? That won't bring him back. He's gone, gone, gone! You might as well dry your tears, and brace up and try to be of some use to somebody. Just a few years and you'll go to New York--a real grown young lady, and who knows? Maybe--" here a smile flashed across her tear stained face and Betty blushed. Then she took from her bureau a photo of her ideal friend. Dr. Cadman's eyes seemed to smile at her re-assuringly. "Yes, stranger things have happened," she said feeling a little less unhappy. "I must pray every night that God will make it possible!" To Betty, God was her constant ever-present friend, and her every desire went straight to the Heavenly Throne, so tonight, what she would not have breathed to her mother, was as naturally spoken of in prayer as her most ordinary desire! And so she undressed for bed, and before seeking rest, she knelt down in the moonlight and with her usual prayers added tremulously, "Dear Father, you know how I love him. Someday let me be his wife for all eternity!" One hour later, Mrs. Emmit peeped in to discover Betty fast asleep with Dr. Cadman's picture clasped close to her breast. The moonlight made sweeter the smile on Betty's face. "Poor Betty," murmured the mother in sympathy. "She does take such deep affections--we'll all miss him, but not like she will!" and so only half understanding the heart of her own child, she gently closed the door and left Betty to her dreams. CHAPTER IV. Society's Nothingness and Its Sacrifice. Our scenes change to New York, six years later, "Bridge" at Mrs. Lambert's! Every lady within her circle of friends, rejoiced when the date for such an event occurred. First, because Mrs. Lambert was at all times a charming hostess. Second, and chiefly, she was as generous as she was charming. At her affairs, the prizes offered were the most expensive the society season of that special set produced. Now, Mrs. Lambert was in her glory today. She was about to entertain a guest of importance, namely. Miss Edith Esterbrook, twenty-year-old daughter of a very wealthy and distinguished family, for whom she had many years possessed a "social longing." Through careful and tactful maneuvers the great privileged intimacy with the Esterbrooks was at last established, and today, for the first time, Mrs. Lambert could introduce Miss Edith to her willing circle. The few times that she had met the girl, she noticed her quiet reserved beauty with a sort of awe. Rumor declared that society counted her an intellectual bore and only tolerated her for her family's sake. But that mattered little to Mrs. Lambert's aspiring mind. The only daughter of the Esterbrooks could afford to be eccentric. Her individual character was the last consideration. A half hour before the guests arrived, the hostess descended to the parlors. Hastily she scanned the tables for card-playing, and noticed with satisfaction that her new maid had intelligence enough to arrange every detail most satisfactorily. Then she walked over to the long table in the farthest room, and inspected the array of refreshments spread daintily for a buffet luncheon. Everything conceivably appropriate was there to tempt the most fastidious tastes of the "bridge players." There was absolutely nothing to criticize--the arrangement was perfect--and Mrs. Lambert trilled a gay little song in a low happy contralto, as she sailed through the large spacious rooms, to view herself in the long mirror. Her dark, massive brown hair was thrown gracefully back in a full fluffy pompadore effect. Beneath this luxuriance, a face of sensitive delicate beauty smiled contentedly. The small, irregular features seemed perfectly in harmony, one with the other, and the dark blue eyes were kind. The world had used Mrs. Lambert well, and with customary ease, she had used the world well; that is, that part of the world which she met daily in her own sphere. There was absolutely nothing aggressive in her nature. She would not care to search to find out how "the other half lived." Her nature was the type that smiles impartially on all and calmly sums up the philosophy of life in one trite phrase--"Live and let live." From her earliest remembrance, she was admired, petted and loved, and now after nine years of married life, her husband was still obedient to her every capricious whim. The "outer woman" responded quickly to all this lavished happiness, but the "inner woman" possessed the restless spirit which such dormant life creates, and only was her light gay temperament preserved by a constant searching after and indulging in petty excitement. As the mirror reflected back her graceful figure, charming even in the difficult lines of the strictly "Directoire," she noticed with a childish petulant frown, that the pale blue satin was not dark enough to enhance the color of her eyes. "Pshaw!" she exclaimed softly. "My eyes must be changing either in color or in sight. I thought I had matched them perfectly. Perhaps it is the light." But turn her graceful head as she would, the eyes still looked darker than the dress. She gave a little sigh and dismissed the frown. Then she turned from the mirror, and dropped into a soft nest of cushions in a cozy window seat. As the bell announced an arrival, Mrs. Lambert slowly arose while the maid opened the door. "May I speak with Mrs. Lambert, please?" asked a soft, gentle voice, and Mrs. Lambert caught a glimpse of Miss Esterbrook, as she entered the foyer and turned toward the reception room. The hostess immediately came forward, graciously extending her hand in welcome. "I'm so glad to see you have come early. It will indeed be a pleasure to visit a little while before the game starts," she said. At a glance she took in the general pleasing effect of the tall slim figure, and graceful poise of the head, massed with an abundance of golden hair. Her face of the Madonna type, was rather too pale in its fairness, but deep violet eyes lent color and its sweet expressiveness was attractive. "I don't know how to tell you why I have come so early," she returned in a natural, musical voice, quite exceptional in these days of high staccato and affected tremolos. "Indeed, when you planned this reception for me, I ought to have guessed you would entertain with 'Bridge.' But you didn't mention it to me, and thoughtlessly I did not ask. Afterwards, mother received cards, but she mislaid them. She did not mention the game until today. Can you forgive me when I tell you that I do not play 'Bridge?'" "You do not play 'Bridge?'" asked Mrs. Lambert incredulously. For a moment she searched her guest's face in silent astonishment, her cheeks flushing hotly with the thought of the social defeat this afternoon would bring. The violet eyes never wavered but smiled kindly as they noticed her hostess' evident embarrassment. "No, I do not play, but if you will let me stay and assist you entertain, I shall feel that my sin is forgiven." Mrs. Lambert sighed relief. "O, if you will stay," she replied smiling once more at ease, "we will all be so glad to teach you." "I thoroughly understand the game," answered the girl gravely, "I have always enjoyed it, but I have been persuaded to give it up--a matter of conscience entirely, and two weeks ago I promised to never play again." Mrs. Lambert's face rippled with amusement. As her maid took the guest's wrap, Mrs. Lambert linked her arm cordially into that of Miss Esterbrook. "Come, we have just ten minutes to ourselves. I want you to sit by me, and confidentially tell me just how wicked I am--for I adore 'Bridge!'" Edith felt the charm of the elder woman, and she smiled brightly as they seated themselves in the cozy window seat. "I fear I could not persuade you," she said thoughtfully, "We all look at things from different standpoints, do we not?" "Then from what standpoint could you prove my 'Bridge' playing wrong?" Mrs. Lambert asked, dropping her playful mood, and becoming momentarily interested. The dark eyes seemed to deepen their color, and an intensely earnest expression pervaded her countenance. "Mrs. Lambert, is not _everything_ a sin which cultivates a small conception of life? Is it not a blight on our social life, that women delight in spending all their spare afternoons in playing cards?" "I see no harm in such a means to sociability. We must have something to bring us together," Mrs. Lambert replied quietly. "You have spoken the truth," Edith returned gravely. "We must have _something_ to bring us together, and that _something_ has by common consent become a profitless game of cards. Where has that spirit of womanhood flown that prompted our mothers and grandmothers to gather together in sewing bees, or in musical cliques, or even in reading afternoons?" Mrs. Lambert puckered her brow in mock despair. "O, my dear girl, you find fault with us for taking life a little easier than our grandmothers, who used to work even in their playtime, while their husbands sat by and smoked. I really think that we ought to congratulate ourselves that we have learned to enjoy ourselves a little and let the men do the hustling." Edith relaxed her thoughts and smiled slightly. "I see you are determined to be amused at me," she said pleasantly. "There may come a day when women will find a still greater way to enjoy life. I am not so sure that we are happier for your boasted advancement." "Not happier, but less unhappy," Mrs. Lambert returned with the slightest shade in her laughing eyes. "Ah; that is it!" the girl responded eagerly. "But won't you drop these wasteful days? Why don't you choose the _happiest_, the _best_?" She had forgotten herself in her enthusiasm, and had leaned forward, placing her hand on the other's arm detainingly. Mrs. Lambert's petulant frown gathered quickly. "You speak as though persuading me from some fearful sin," she returned coldly. Edith drew her hand away and a crimson flush surmounted her face. "Pardon me, Mrs. Lambert, I speak too freely. You are offended. But I thought that you wouldn't mind." For a moment Mrs. Lambert looked intently down at the girl's downcast face. The frown slowly vanished. Then the old sunny smile came back, and her hand impulsively sought that of Edith's. "No, I'm not offended. You are just too new for me, that is all. New things always irritate me. I like the smooth and trodden path. But you must talk with me again some time." She laughed softly. "On top I don't like it at all, but down deep, it feels real good and refreshing. You are like a whiff of fresh air in a long closed room. I don't like the draught, but I do like the fresh air! Can you understand?" Edith laughed a genuine girlish laugh. "Then we must not open the window too suddenly!" she exclaimed brightly, and the two women looked frankly into each other's eyes. The guests arriving prevented further conversation. Edith found herself introduced to about fifty ladies, all of whom were "charmed" to meet her. She was very much accustomed to meeting strangers who were desirous of knowing the daughter of Mr. Esterbrook, but she cared little for these affairs. She enjoyed meeting individuals, but not numbers. When the room became full of chatty women, all indulging in the same light small talk, Edith became bored. She tried not to show it. Unconsciously she assumed an air of quiet reserve, which some mistook for hauteur. So, in spite of her beauty, she was not popular, and had she not borne the name of Esterbrook, society would have frozen her out. This afternoon she tried to be pleasing, but it was at best a forced attempt. The girl so animated and at home before the guests arrived, became silent and constrained when the room was filled. This irritated Mrs. Lambert considerably. When asked by most of the ladies individually, "Why, _surely_ you play Bridge?"--Edith seemed capable of only one reply, "Yes, but I have been persuaded to never play again." The ladies raised their brows and exchanged glances. Most of them had heard that Edith was eccentric, so they asked no further questions. It seemed to Mrs. Lambert that she might have given some other reply--not just to show her disapproval of the game that they all enjoyed. The momentary understanding between Edith and herself was soon almost entirely erased by impatience at the girl's frankness. However, with the guests, the game soon became all absorbing. Of course "Bridge" players of the "Mediocre Social Set" are not for a moment considered gamblers. The prizes are simply the token of good-will from the hostess to her guests. But considering this truth, it was wonderfully interesting to note the zest and feverish excitement with which these ladies played for two long hours. After each game, five minutes' relaxation took place, in which precious moments, the ladies sauntered up to the refreshment table and renewed their energy for the next onslaught. While munching various sweet nothings, they exchanged light appropriate gossip, and learned the minor details concerning friend or foe, as only a "Bridge" could reveal. At last the final game was to be played. All became still as death, and every eye watched the play of each card with feverish excitement. For many, this last game meant the decision for a prize in their favor. O no! these ladies were not gamblers! They were there for the social gathering--the game was a mere pastime! But how interesting would be a "Bridge" party _without_ prizes? Have you ever tried it, hostess? Would you have the courage? In the same breath that you assure me, "My friends are not gamblers," I hear you say, "But a bridge without prizes would fall _so_ flat!" When the guests were all departed, Mrs. Lambert dressed for dinner in a rather petulant mood. Her afternoon was decidedly a failure. The main object of the entertainment was to introduce Miss Esterbrook to her own circle, and to feel the honor of the introduction belonged to herself. After all her anticipations, her friends showed plainly their decided indifference to Edith. Mr. Lambert's non-appearance at the dinner-hour added to her ruffled mood. For one hour she awaited him in her boudoir. During that time, she gave herself up to thoughts now irritating, now pensive. While waiting, she lolled in a nest of cushions. She looked very alluring in her soft, cream-colored gown, and even the little frown, flitting with her thoughts, did not lessen the charm of her childish beauty. Edith's words came persistently to her mind--"Why don't you choose the happiest, the best?" The words had a disturbing effect. They insinuated that she,--Alma Lambert--was not choosing the happiest and best. It is strange how our lives often prepare us for a certain phrase to strike home. So the last month had prepared Alma. If she had met Edith two months sooner, scarcely would her question have been noticed. Anyway, it would have been laughed at as eccentric and prudish, and then been forgotten. But the last month had brought a disturbing element into Alma's even existence. Her husband's irritability, so unprecendented in a man of such unbounded good-nature, was a surprisingly new condition to be met with. Often he would come home, tired and haggard, and after the usual fond greeting and caress, he would begin quite unreasonably to talk of money and business depression. When she declared she did not like to talk or hear about business affairs, he would give some biting reply that made her wince, as if struck by a lash. Before, he had always laughed at her indifference, but he suddenly changed, demanding her interest in all kinds of stupid details. She couldn't understand this change in him. She didn't try to understand it. But she felt the unpleasantness of the atmosphere, and vague fears of a coming storm shook her habitual complacency. To night she was more fearful than usual. An hour after dinner-time, and her husband not home! It had happened many times lately, but never without a telephoned excuse. "Why don't you choose the best, the happiest?" The thought brought a little stab from conscience. Perhaps she was not sympathetic enough--perhaps she ought to show more interest in her husband's business, and that made him unlike himself. It was a new thought that brought a doubt of herself. She was accustomed to receive affection and to give it only in return. But now circumstances determined differently. They urged her to take the initiative. This was not easy for her to do, but she longed for the old easy way of loving and spoiling. Perhaps this vague longing and unrest prompted her to surprise her husband to-night, with an extra show of patience and affection. Doubtless he would come home in one of his unattractive moods. A big sigh of relief accompanied her resolve, and she murmured gently, "Will is a good old boy anyway, and has always done everything I wished." That summed up her ideal of a perfect husband. So she concluded to spoil him a little in return. The door opened and Will Lambert entered. Alma started from her nest of cushions. "Why, Will, how pale you are!" she said kindly, holding out both hands as he came towards her. He took them both and put them to his lips. Then he kissed the cherry mouth, raised sweetly to his. "Fatigue and hunger, darling," he said in a weary voice. "Come then to dinner. I have not dined. Just waited and worried over you. Why didn't you telephone?" "I didn't intend to be late. Have been walking the streets for an hour, thinking, thinking, thinking. Forgot the hour entirely!" "Will! Walking the streets! What can possess you!" "An evil spirit doubtless," he returned with a sad attempt to smile. During the meal, his color returned and he talked considerably. But Alma noticed his tone was forced, and his dark deep-set eyes had a new haunted expression. "Where is Harold?" he suddenly asked, looking at the empty chair where their eight year old boy usually sat. "Harold! why Will, dear, what is making you so strange? You know he retires two hours before this." "O yes," he replied absently. "I missed the little fellow--that is all. Never thought about the time." Alma contemplated her husband with a sort of pity. "He's so worn out, he really acts queer," she thought with a new consideration possessing her. Dinner over, they retired to their cozy library where the logs burned brightly and all looked cheerful comfort. "Come, dear," said Alma, drawing his big chair nearer to the fire, and placing a cushion for his feet. Will looked his surprise. Never before had she attempted to wait upon him. He had always been the willing slave. "Thank you, dear," he said tenderly, and he dropped his stalwart form into the chair with relief. Alma reached for his paper and then drew a cigar from the stand. Both she handed to him smiling. He took them but laid them aside. "No, no, Alma. I want only you to-night." And he drew her down lovingly into his lap. Could it be possible that her slight effort had brought back the old perfect order of things again? Will was his old self, lovingly tender, to-night. Weary, yes, but not the slightest irritable. He looked at her long and fixedly for a few moments and she returned his gaze with a sweet questioning smile. "Alma, I'm fearfully worried to-night over business." "Forget it. Will," she said lightly, placing her cool hand on his hot forehead. "You say you only want _me_--then think only of _me_." "As usual, you don't want to be bothered talking about it," he said with a shade of impatience. "No, no. Will" she answered quickly. "I _want_ to talk with you to-night. You must tell me every ugly detail. Perhaps I can help you." He held her out at arms' length, and eyed her curiously. "Whence this change? Too bad it didn't come sooner. It is too late now," he said cynically. Alma felt hurt. Her first attempt to be unselfish he repulsed. Her little petulant frown appeared, and the light died from her eyes. Instantly his tone changed. Drawing her face down to his, he murmured tenderly, "Smile, dearest. I need it. Yes, the change has come too late, but thank God it has come. You will have many chances to show your courage, dear." She drew away from him like a frightened child. "O, Will, what _is_ going to happen?" "God alone knows, Alma." Then his eyes shot a sudden fire and the grasp of his hand hurt. "Alma, whatever does happen, remember that you are mine,--mine always! Tell me, could you ever forget _that_?" he questioned almost fiercely. Alma's sensitive form quivered, and her eyes filled. She tried to draw her hands away, but he held them firm. "You frighten me, Will. Of course I'm always yours. What troubles you, dear?" she asked tremulously. A great tenderness superseded his sterner mood. He folded her gently in his arms. "You have said it, dear. I am so doubtful about everything to-night. I was almost foolish enough to think you wouldn't." Her white arms lovingly encircled his neck and he could feel her tears wet his face. "Dear Will, I love you--more to-night than ever. I don't know why. Something new has come to me--a sort of mother-love for my poor, tired Will." Never had he known her in such a mood. He asked no reason for it. It soothed and quieted his misery. So he gave himself up to being loved as he never before had been privileged to do. It was ten o'clock when the bell announced a visitor. Will started from his chair. "Who can it be at this hour?" Alma asked wonderingly. "Who?" returned Will shortly, and they both listened. Will seemed scarcely able to breathe, until the maid announced "Dr. Cadman." "Let him come right in," said Will with evident relief. Dr. Cadman entered, beaming with the freshness of a morning hour rather than tired with the late evening. Alma and Will advanced to meet him and he took one hand of each simultaneously. "Too bad to disturb such a happy picture,--firelight and lovelight. How we bachelors do envy you, lucky dogs!" he said, pressing their hands warmly. "But, George, we love fine pictures, too, but unfortunately we cannot see ourselves," returned Alma laughingly. "Sufficient that you see one another," returned the doctor banteringly. "Now, Alma," he continued, as he seated himself near the fire, "I have just a few minutes to see Will on important business. A patient demands my attention shortly. Are you going to be a good little wife and allow us a few minutes' conversation?" "Assuredly," and Alma smiled assent. "But I will vanish in the meantime, I'm sure to interrupt if I stay." The two men laughed. As she opened the door, she wafted a kiss to each one and disappeared. "Dear girl!" murmured Will. "Dear girl! I should say so, Will. Then why on earth that sad, mournful face? I have the check, old boy! Knew you'd come home anxious, so didn't wait until morning," he added, drawing an envelope from his pocket and handing it to Will. "Twenty thousand dollars you had to have, didn't you? Well, I made it $5,000 over so that Alma couldn't suspect, from your drawing it too tight." Will took the check mechanically. Speechless and dazed he stood, watching George with increasing pallor. "Cousin, what ails you?" asked George with alarm. "You're so good, that is all,--in fact, too good for a wretch like me! and to think that it won't help--all that money even can't save me now!" Haggard and white he sank into the nearest chair and buried his face in his hands. Sobs convulsed his form as he hid his face from view. The doctor was momentarily astounded. Will was not the kind to play the woman, and _shame_? He couldn't couple the word with Will's straight-forwardness. He laid a strong, kind hand upon the bent head. "Will, you're overwrought. Look up. Be a man." Will's sobs ceased, and he met Cadman's scrutiny with a sullen doggedness. "George, you will not call me a man after to-night. I couldn't myself, even." "Come, out with it," returned Cadman briskly "Don't beat around the bush,--and I object to your disowning your sex!" "For God's sake, don't joke!" exclaimed Will fiercely. "Far from it! Be quick--what awful crime have you committed?" George possessed a pair of keen gray eyes that compelled frankness. Will did not hesitate. "I've lost all--every cent, George! Got desperate. Was fooled into crazy speculation. Lost _all_--all, I say, and I'm ruined hopelessly, beyond any help of yours." George's face became serious, and he watched Will keenly. "Didn't I tell you that I would get the money for you tonight? Is that all?" he asked gravely. "Will, you are hiding something," he added with firmness. "Yes, there is more," Will replied, a crimson flush surmounting to his temples. Suddenly he looked around with a hunted expression. "George, I'm branded a _thief_! I'll be hounded tomorrow. A _thief_!--you hear me? Not a man! Alma's husband--a thief!" George grasped his shoulder in consternation. "You're crazy, man! Stop such names! you are exaggerating some mis-step. Tell me everything! I'll stand by you. Don't be a coward!" The hunted expression gave way to one of misery. "George, you're a brick, but you can't save me. When I lost my own money, I became frenzied--succeed I must or be in disgrace for debt. I don't know how I did it. I took the bank's money when sure of success--meant to put it back--speculated with it, lost all, all! I heard tonight they had discovered it. To-morrow will come the arrest. I'll be a jail-bird soon--a thief behind the bars!" George's face became stolidly set. "How much did you borrow?" he asked calmly. "Fifty thousand," he answered hoarsely. "Whew!" returned George, with a low whistle. Both men stared into the fire with tragic silence. "Well?" finally asked Will wearily. George arose and slowly buttoned his coat before replying. "I must think it over, old boy!" he said kindly, and his voice was husky through its firmness. "It's a bad case, but there must be a way out of it. I'll get here soon after daybreak. Think it over hard in the meantime. The best thing for Alma, must be your first consideration, _yourself_ next." "Alma! How can _she_ bear it!" "She'll bear it like a woman, I hope," returned George quickly. "You have run the gauntlet for her sake, haven't you? You've lived beyond your means, until debts have accumulated to your distraction. I have not been blind to all this. But I never dreamed of _this_ climax." "For _her_ sake, yes, but that makes my sin no lighter," Will returned gloomily. "But it makes it less black--anyway to those who care a heap for you!" George exclaimed, grasping Will's hand. "_You_ care, now that you know what I am?" asked Will, surprise overcoming other emotions. "Now that I know what you are? I know that you are a man up against a devilish proposition, and all on account of your love for a beautiful, adorable woman. You don't think that I'd break with you for that, do you?" A glimmer of hope shot from Will's fine, dark eyes. "You're even better than I thought you," he returned simply, and the two men parted without further remark. As George was about to leave, Alma met him in the foyer. "Good-bye little girl," he said gravely, "Will doesn't seem very well to-night. Don't keep him up too late, will you?" "No, indeed. You notice then, how ill he looks?" she asked, her anxiety lending a pathos to her beauty. "Yes, he needs a rest and no worry of any kind. I'll step in tomorrow. Good-night," and, fearing to lengthen the conversation, he left quickly. Alma found Will, leaning forward in his chair, and gazing into the fire with a morbid intensity. So great was his absorption, that he didn't hear her enter the room. She crossed over to him, and, leaning over his chair, gently she raised his head and laid it back against the cushions. He started slightly. "You Alma?" he said wearily. "Our pleasant little evening is over dear. You had better retire now for I must have an hour or two alone--to puzzle out a business proposition before I can sleep." "O, Will, you are too tired. George said that you should retire early." As she spoke, she caressed his forehead and he closed his eyes in gratitude. After a moment he opened them upon her fondly. "George himself gave me the problem to solve," he said gently, "I cannot sleep now. Go to dreamland, dearest, and don't make it harder for me by disputing." "Good-night, then, if you won't come. But don't exhaust yourself, Will." For answer he drew her down and pressed her closely to his breast. "Good-night, Alma,--dear little wife," he said in passionate low tones. "Whatever comes, dearest, remember I have always loved you to distraction. You believe it?" "Yes, yes. I know it, Will. Of course you have." His strange mood disconcerted her and she was glad to go. Kissing him lightly, she left the room, turning at the door to say smilingly, "Remember dear, you must not linger long." Left alone, George's words came more forcibly to Will's tortured brain. "The best thing for Alma must be your first consideration, _yourself_ next." The best thing for Alma! The best thing for Alma! Again and again the question reiterated in his mind. He was undeniably guilty. For a time he might be free--on bail until his trial--then the prison! A long torturing shame for Alma. What alternative? He had thought of one alternative to-night. It had come to him at first as a wild intangible thought, born of despair. But it gradually took shape and became proportionate to reason; he had walked the streets for an hour, courting its possibility. The thought embodied a lie, and this was the hardest part for Will to submit to. By nature, he was honest. But for _Alma's sake_, even a lie was within his code of honor. For one hour he debated with himself, ever bringing excuse to bear upon excuse. Finally his decision came, swift and certain. Alma must be spared the long misery of trial and imprisonment. Yes, at all costs, Alma first. He arose quickly and went to his desk. His hand trembled as he took the paper and placed it for writing. But he was none the less resolved for this physical weakness. The first letter he wrote and rewrote many times. Finally he finished it and addressed it to Alma. The second he wrote hurriedly and without recopy. This was to George Cadman. Both letters he left on his desk. From a small table he took two pictures--one of Alma, one of Harold--and slipping them into his pocket, he hastily made for the door. Turning suddenly, he swept the room with one comprehensive longing glance, then with a heavy sigh he disappeared. CHAPTER V. Edith's Choice. From childhood, Edith Esterbrook had known George Cadman. The fact that he was ten years older than herself, rather strengthened their friendship than otherwise. As years brought her development into womanhood, Cadman was not slow to realize and appreciate her attractions. He loved Edith with a strong devotion, which her young experience did not value. During the last year several had proposed marriage to her, but for a long time, George alone was not repulsed. To him she had not yet said a decided "No." She felt sure that her friendship's love was not the right kind of love for marriage, but she dreaded to part with him, and so, with an unconsciously selfish postponement of the final word, she had kept him by her side. But the last month had brought a change into her life. She had met one whom she thought she could be happy in marrying,--one Howard Hester, who loved her passionately at first sight, and declared his love soon after. He was immensely rich. Riches alone could not tempt Edith, but he also seemed to possess a character which could adore her without the slightest criticism. He gained her confidence quickly. To him she confided all her noble aspirations, all her plans and projects for doing charitable work. To all he acquiesced, encouraging anything that would add to her joy in life, and declaring his fortune at her feet. All he asked in return was for himself to be her first thought and love. What an ideal life! Edith could think of nothing nobler. It was a shock to her parents when she declared her desire to marry Howard. She was entirely too young, and many other objections were given. But all were promptly overcome by the tactful Howard, and consent was finally gained. Edith decided to personally tell George before her engagement was announced, and to this intent she asked him to call that evening. As she waited for him in her parlor, she gave herself up to contrasting him with Howard. "George is a dear," she thought regretfully, "I hope that he gets over his fondness for me soon. Strange that he seldom agreed with me in any opinion. Wonder why he cared for me? Always ready to correct me--so different from Howard! After marriage, I suppose I would have to submit every plan to George for approval, and abide by his decision. Howard is so willing to agree and so much more loving." But with all her satisfied persuasion, Edith felt a strange pang with the thought that this evening would be the last alone with her life-long friend. When he entered, she arose to meet him with her customary frankness. "I have been waiting for you to call this past week as usual, but as you didn't come I felt at liberty to send for you." "Always, Edith," he said pressing her hand. "At any time or place, I am at your command. No one knows that better than yourself." The meaning of his direct gaze was only too positive, and Edith felt suddenly overcome with pity and constraint. How could she tell him of her engagement, when he did not even suspect it? She colored hotly and dropped her gaze. "My absence this week has been unavoidable," George continued, as they both sat down opposite to one another. "You have heard of my cousin, Will Lambert, and I believe you have met his wife occasionally?" "O, yes, only a week ago I attended an afternoon affair at her home. What a pretty, attractive woman she is!" Walter's face became grave, and his eyes looked unutterable sadness. "O, Edith, if you could only see her now! Poor little wreck of womanhood! She is undergoing unbearable sorrow!" Edith's eyes shot instant interest. "O, tell me her trouble," she exclaimed quickly, forgetting the object of her bidding him to call. "Her husband got into pretty deep trouble, and to avoid her going through the long trial and imprisonment, he committed suicide by drowning." "Yes," George continued, "he has left it to me to try to hush it up so that his wrong-doing wouldn't become public gossip. For a week Eve tried every sort of pleading and bribery, but all of no avail,--to-morrow's newspapers will print the whole story, with as much exaggeration as they can possibly invent. Poor little Alma will be more distracted than ever!" "O, how cruel it all seems!" exclaimed Edith, entering into his mood of passionate pity. "How I wish I could go to her!" George's eyes flashed understanding. "And why not? A woman needs a woman's sympathy. She has no woman relative and her mother died five years ago." "I will go to her," said Edith with calm resolve. "I'm not really a friend, but we can always come very near to a heart that is wrecked by despair." "You could, Edith, but not everyone," he said with warm tenderness. "I have been with her every evening since it happened,--that accounts for my absence here. She clings to me in the most childishly helpless manner. I promised to go to-night, too. I would not disappoint her even at the sacrifice of an evening with you. You realize that sacrifice, Edith? I missed you, to go to one in sorrow. When may I call again?" His tone was so tender and expectant, that Edith stood completely abashed, trying to find words to tell him her secret which would separate them forever. "Why, George, I want always to see you," she stammered. Her eyes drooped, not daring to meet his searching gaze, "But before you go, I ought to tell you something that may change your desire to come." "Nothing could do that," he said fervently. She felt his tone and it spurred her to frankness. "George," she said gently, "I hope it will not hurt you to know that I am engaged." Great as had been the shock of Will's death, it was slight compared to the awfulness of her revelation. Of late he had felt himself on surer grounds. He hoped to win Edith. Now by one fell stroke, when his keen fine nature was vibrating with tragic sympathy, his own hopes were dashed to the ground. And Edith herself had struck the blow! Pale and drawn he looked at her with acute misery depicted in every strong feature. "Edith! it's all over then--gone forever!" he exclaimed tensely. Edith's violet eyes suffused with ready tears. "O, George, don't! don't! I never dreamed that you would take it so to heart! We shall always, _always_ be the same old friends." "Friends!" he returned bitterly. "What a mockery! But you are right--we will always be the same--_you_ a friend, and I"--he paused and swept her with a glance of passionate admiration--"and I, your abject lover!" "But, George," she began pleadingly. "Let us not discuss it, Edith," he interrupted in his old dictative way, "It is a fierce fate that struck me two fearful blows at once. But don't worry about me, little one," he added gently, "I'm a man and can bear it. Now I will go to a little woman who has less strength to overcome." As he held out his hand, his face became calm and set, and no one could have guessed the strength summoned to meet the inevitable. "Good-bye, Edith," he said, quietly. "God bless you and give you all the happiness you deserve. If you ever need a heart to share a trouble, mine is always open to you. Good-bye, little one, Good-bye." And Edith, more overcome than George, could only murmur, "Good-bye," and let him go. Tired, she dropped into a chair. Vaguely she wondered why he did not even ask who her future husband was to be. Suddenly came the echo of his "Good-bye, little one, good-bye," and the pathos of it filled her with a melancholy longing. She bowed her head in her hands, and wept. CHAPTER VI. The Glamor gone, what is left? Since the glowing publication of Will Lambert's dishonesty and consequent suicide, Alma had completely hid herself, and would see no one but George. Repeatedly the bell announced visitors, but to all she was "not at home," and the very sound of the bell filled her with new misery. For three days society had had the privilege of a new scandal for gossip. In her mind's eye, Alma pictured her acquaintances exchanging views and eagerly picking up new scraps of information. In her grief she imagined they came to her for curiosity only--all the friends of whom she proudly boasted before were distorted in her feverish brain and became prying gossips, filled with a mocking pity. It had rained steadily since morning. The long gloomy day seemed never to near its close, and Alma watched the clock with impatience for she expected George in the late afternoon. George never came in the day time before, but to-night he had a serious case, so he had promised to come to take supper with Alma and so make the unbearable evening somewhat shorter. No visitors had bothered her to-day, and it was four o'clock when the bell first rang its cheery note through the dreary house. "George!" Alma exclaimed rising from her chair and hastily putting a letter in her bosom,--a letter she had read and reread many times in her lonesomeness--Will's last passionate word to her, Will's whole heart unbared to her to forgive and love as never before! Too late came the wonderful revelation of a woman's true being--too late came the answering glow from a heart awakened by the passionate call of love! Will was gone from her life forever, and her lips could never utter the new things that she found revealed in herself. Only his memory remained to be cherished. But she clung to this memory with redoubled fervor. Never for a moment did she doubt his goodness. Even his double crime assumed no hideous proportions to her stricken conscience. Both were for _her_ sake, and, let the world scorn him as it would, she would always consider him a fearful sacrifice to her selfish life. This was Alma's first hard life lesson. But she learned it well. All the good lying dormant under her superficial unreal existence, suddenly became active and volcanic. Alma was the inevitable sufferer. The maid came to her half opened door and knocked gently. "I will be right down," Alma said, and the surprised girl hurried away without giving the card of the visitor. Alma descended the stairs slowly, trying hard to prepare herself to give him a less forlorn welcome. At the parlor door she halted abruptly. Surprise and consternation overspread her face. She faced Edith Esterbrook with a mixture of defiance and hauteur. "My maid has made a mistake," she said shortly. "I am at home to no one. You will pardon me, but I cannot receive any visitors." Most women would have felt the keen repulse, and made a hurried exit. But Edith was not thinking of herself. She scarcely heard Alma's words. Her heart and mind were filled with the vision of grief that stood in the doorway--the pale drawn features, the sunken eyes, and the general hopeless despairing of face and form. She advanced to Alma with two outstretched hands. "Dear Mrs. Lambert, I have not come to you to offer my formal sympathy! Indeed no! I want to make you believe that my heart grieves with you, and longs to be a real help and comfort." Alma looked into the sweet, pleading face. She could read only sincerity. Mechanically she took the girl's hands. "But I don't understand," she faltered, "why should you feel interested in me at all?" Edith's eyes looked at her with a new light. "I don't know why, but I am. I feel your sorrow deeply. Perhaps it is because I am so impressed with the Fatherhood of God, that when I hear of one of His children suffering, I hear His voice bidding me to go." Alma looked at her in open wonder. "And one so young! How can you feel this? I am much older, but I never even really believed in such a Fatherhood." Edith led her to a settee. "O won't you let me stay awhile with you?" she asked gently, "The day must be very long!" Alma forgot her pride. Her mind relaxed under the strange personality of this young friend. For half an hour they talked. Indeed Alma afterward wondered why she had conversed the most. She found herself gradually confiding her innermost trials and fears--hopes she had none--and even went so far as to show Edith how she was to blame for all the disgrace, and not Will. Finally she was in tears in Edith's arms, and Edith wept with her. The bell rang suddenly and they drew apart. "It is only Dr. Cadman--you know him? Don't go." "George Cadman! no, I cannot stay. May I come again?" "Yes, indeed. O thank you for your sweet sympathy." Edith kissed her forehead and hurried away. In the hallway, she met George. He took her proffered hand with no sign of emotion, and "hoped that she was well," in ordinary friendliness. Then he took from his pocket a letter. "I was going to call upon you to give you this letter," he said gravely. "You remember me telling you of that sweet little 'Mormon' girl that I met out West? I have heard from her now and then since my return, and it hardly seems possible that now she is grown to womanhood,--just about your age. She writes that she is coming on a mission in a few weeks, and I can imagine she'll be quite a charming young lady, from what she was as a child. She'll be strange and quite lonesome at first. She says there are mission headquarters here somewhere, but she doesn't know any of these mission people. May I bring her to call on you when she comes?" "Yes, indeed!" returned Edith kindly, "Poor child! Alone in this big city where everyone hates the 'Mormons!' I suppose that I would be prejudiced, if you had not talked to me about them." "You and she have a great deal in common, and I think that you will be very happy to make a real friend of her." "We'll see. Bring her to me as soon as she comes," replied Edith brightly, and with a friendly good-bye, she left him. "He seems not to care very much," reflected Edith, as she walked home. "After all, men soon forget," she philosophised, "I didn't want him to _suffer_, but I thought that he would care a _little_," she mused with a childish regret, which she hastily overcame with shame at her sudden selfishness. CHAPTER VII "Go, Preach the Gospel to all the World." Ephraim was doing some talking. Everyone loved Betty Emmit--young and old--but some wondered if she would make a good missionary. She was so full of rollicking fun, that it was not easy to imagine her setting down to the strict, sober life of a mission. However, those who knew her well, knew her deep religious nature, which after all was the motive power of her young life and the source of her merry sunshine disposition. A farewell party was to be given to Betty at the town hall. Posters were everywhere hung, and the admonition was given for every one to be present. The only ones excused would be "tired husbands" who should send money by their wives. Betty stood reading one of these posters and laughed to herself. "Whoever wrote that! The very idea! Here's for equal rights!" From her pocket, she took her pencil and wrote underneath, "'_Tired wives_' will send money by their husbands!" "What right have you to touch those public posters?" said a voice that made her turn quickly. She faced the young man with mock defiance. "They're _my_ posters, aren't they?" "Not a bit of it," he replied; his blue eyes laughing into her merry, brown ones. "_Nothing_ belongs to you now,--_you_ belong to everybody, _Miss Missionary_!" "Indeed!" returned the girl, tossing her curls. "Perhaps, then, you'd like to take the 'public property' home for safe keeping until to-night?" "Just why I stopped the car!" exclaimed the youth delighted. "You shouldn't be wandering around the streets tiring yourself out, for to-night everyone will want to have a 'farewell' dance with you!" Betty jumped into the car, her companion following, and the machine raced off. Once off Main St., Stanley Todd slackened his machine. He turned to Betty tenderly. "So girlie, you're off for two whole years? Suppose when you come back, you'll look down on Ephraim, and such as me." Betty looked up at the bright face, bronzed by the sun and outdoor-life of the mountains. Her eyes softened, and sudden tears filled her lovely eyes. "When Betty Emmit forgets Ephraim and her old friends," she replied soberly, "the sun will cease to shine!" "By heck! that sounds just like you!" said the lad, and he gave her arm an affectionate squeeze. "I wish, though," he added hesitatingly, "you'd be engaged to me before you leave!" Betty's forehead puckered thoughtfully,--then she frankly answered. "Stanley, why do you say that again? It's no sense to be engaged when one is not in love. You know that I think just heaps of you--as a real, real brother. I'll never be in love--don't really know what that means,--so you ought to be satisfied." "I suppose that I'll have to be," he returned with a sigh. "Well, we won't cry over it," he said smiling down on her, and giving his machine a little spurt. "May I escort you to the dance, to-night?" "Yes," she replied, smiling back at him. "That'll be some pleasure anyway--to take you to your 'farewell,'" he said happily. Betty's eyes flashed merriment. "I couldn't tell you how many I have said 'yes' to, when they have made the same request." "Then I am to be one of a bunch?" he asked disappointedly. "I belong to everyone--you said it, didn't you?" "You're incorrigible, Betty!" was his hopeless answer. * * * * * Betty's farewell was a gay little affair. Men, women and children came, everyone bringing a piece of money, from a dime to a dollar, according to his or her means. Betty was the centre of adoring friends, all wishing her "Godspeed" on her mission, and success in spreading the restored Gospel. And at this little party, there was no long-faced preaching done. Everyone was glad and smiling, and a "farewell" to a "Mormon" missionary, meant a child-like display of goodwill and brotherly love,--such as no other church on the face of God's earth, had yet begun to realize. The young people made merry in their innocent happy way, and the spirit of true religion reigned over all,--not the spirit of lifeless piety! The next day Betty was busy making preparations for departure the following day, and saying her "good-byes." There were a number of calls she felt that she must make, on the old or sick, all of whom would be unhappy not to say good-bye to her,--for Ephraimites were all like one big family, and a loving relationship was really felt among its numbers. As Betty passed through the streets, more than one honest man came up to her, and grasping her little soft hand in his large work-calloused one, wished her good luck in a husky voice, and offered her his hard earned dollar for her mission. O you luke-warm, respectable churches of the world! Where or when did any of you possess whole congregations of Christians filled with the simplicity and ferver of Christ's Gospel as these rugged mountaineers? Why don't you hesitate before you open your doors to money-making anti-Mormon lecturers, to satisfy the morbid cravings of some of your people to hear the fantastic and obscene wanderings of Satanic minds! If angel hosts brought glad tidings to your church doors, how small a congregation would be yours! You poor struggling minister of the world! Does it never occur to you that the prophecy is being fulfilled? "For the time will come when they will not endure sound doctrine; but after their own lusts will they heap to themselves teachers, having itching ears." (I Tim. 4:3.) You know that to fill your churches, you must have preachers lay aside simple Gospel truths, and entice the masses with the political excitement of the day, or the glamor of some rare literary achievements. Who, in a great city like New York, ever prepared to attend a church service with the firm assurance that he would hear the Gospel of Christ preached? Thanks to some few conscientious unpopular preachers, we may attend some churches with that hope, but one will always find the "good" minister preaching to as many empty pews as listeners. Is it any wonder then, that the earnest, enthusiastic, "Mormon," coming to the great cities with nothing more exciting than the simple truth,--is it any wonder he is mocked, reviled and scorned? "Bring us something new and exciting or we don't want it!" cries the big city. But Betty in her worldly ignorance, had yet to learn--she took the money offered to her with a heart filled with enthusiasm and love for the whole world. She thanked God for it all. Every penny helped her to take God's message to a "waiting world,"--she really believed that the world was waiting for the truth,--and was happy in the thought of being called to be the messenger. And so, between tears at partings and joy over her great mission, she found her feelings rather mixed and strange, as she boarded the train for the unknown East! Friends waved her out of sight, prayers followed her from loving hearts, yet before her lay the great experience,--the knowledge of the world! CHAPTER VIII. The Way of a Missionary. The trip to New York was a great pleasure to Betty. A number of missionaries traveled together, and most of the time she was on the observation platform, enjoying the scenery and chatting with her companions. When they reached New York, Betty's excitement was at its height. At last she was in that Great New York--the city that she had dreamed of for years--and the city where Dr. Cadman lived. As she came out of the Hudson Terminal building, the noise and clamor seemed to deafen her. Two missionaries from Brooklyn, met the party to take them to headquarters in Brooklyn. Betty clung to the arm of one of her traveling companions, and allowed herself to be led, silent and dazed, through the winding streets to the Brooklyn Bridge. It was just six o'clock when all the Brooklyn men were returning from their business in New York. The clamor of gongs and rushing of people frightened Betty and made her ask an Elder what had happened. "O, that's only Brooklyn Bridge at rush hour," replied the Elder, smiling. "You'll get used to that soon. Sounds queer after Utah, doesn't it?" "It isn't like this everywhere, is it?" she asked disappointed. "O, no!" laughed the Elder, "There are some quiet nooks." Betty felt herself lifted off her feet and with the crowd, pushed into a trolley. The seats were all taken by those who "knew how," but Betty took hold of a strap, and looked around for her companions. They were jammed in at the other end of the car, and though they waved to her, she suddenly felt strangely alone. For the first time, a feeling of homesickness crept over her. This great crowded city with human beings like flies, and big tall buildings towering over narrow streets--was this New York? For twenty minutes the car dragged, and every little while stopped to crowd more in, until everyone was pushing the next. The crowd took it all as though accustomed to it. Not a word or look of anger was given. Some of the passengers appeared to be pale and tired, but all were tolerant. Betty's mind traveled back to Ephraim's openness and ease, and then came back to present surroundings. She looked out to see the streets through which they passed. She only got a glimpse of the river, but it gave her a cool breath of air that was refreshing. Then came narrow business streets, with screeching elevated rail roads overhead. "Trains traveling through the air! How strangely awful!" thought Betty. But it was exciting, even though she hated it. At last the car turned into a quiet, residential street, and Betty breathed once more. When the car stopped and the whole missionary party alighted, Betty was again her calm composed self. "This is our Church, and next to it, is the Mission House," explained one of the Elders. Everyone looked at the beautiful white stone church with interest and admiration, and then at the large, red brick house beside it. "How homelike it is!" exclaimed Betty, feeling her depression leaving her. "Do we missionaries live there?" The Elder looked at her with pity. "Not much!" he said, laughing, "We're scattered all over--wherever we can get a room,--but we always like to come here and get warmed up, you know!" All the young people laughed. "Sister Emmit, don't think that missionaries have it easy," said one young, rosy-cheeked girl, who looked as though hardship would be fun for her. "I didn't mean it to be easy," returned Betty, flushing hotly, "I simply asked a question." At this time they had reached the door of the mission home, which was opened to receive them. There, in the doorway, stood a stout, portly looking man of about forty years. His round, candid face was full of good nature and hospitality. His keen, blue eyes scanned the party with interest. "Come right in," he said, heartily, "Guess you're all tired, eh? Well, you've come to a good resting place, and the dinner's about ready for all." Betty's heart went right out to this jovial Mission President, and she felt "cheered up," as she afterwards expressed it. The party found a warm welcome and a good dinner. The President's wife was no less hospitable than President Gladder himself, and everyone seemed merry and happy. About nine o'clock, Betty and Dell Siegler were escorted by one of the Elders to a house not far from the Mission House. "This will be your home, until President Gladder has assigned you your companion and field of labor," he explained, as he rang the bell. "When will that be?" asked Betty. "In a day or so," he answered. The door was opened by a neat, thin little old lady. Introductions over, the Elder left them. "I'll take you right to your room, young ladies,--follow me." The tone was kindly polite, but to Betty's sensitive ears, it sounded strangely business-like. They followed the old lady up three flights of stairs, and then into a square back room. Betty watched her light the "welsbach," which was quite a curiosity to her. "Put the gas out carefully when you go to bed," she said. "Sometimes it turns all the way round and the gas escapes," and with this admonition and a pleasant "goodnight," she was gone. Dell and Betty looked around the room, and then at each other. "It's stuffy, don't you think? Let's open the windows," said Dell. "What is that for?" asked Betty curiously, looking at one corner of the room. "O, that is a little cook stove--my sister told me she had one on her mission. See!" and Dell pushed aside a faded cretonne curtain. "Here are all the dishes and cooking utensils. We prepare our own meals, you know." "Not in our bed-room, surely!" exclaimed Betty. "Why, of course we do!" laughed Dell. "You don't seem to know much about missionaries' ways. Even the Elders have to live this way." Betty felt ashamed to have expressed her feelings so, but she was ready to do anything for her mission work. "I hope that you won't think me fussy," she said apologetically, "I'm willing to do anything for my mission. But it does seem strange at first, doesn't it?" "It surely does," replied Dell, "and I guess you'll think of your roomy Ephraim home many times when you are eating, sleeping, and studying in one little coop like this." "But we won't be in it much, will we?" "That's the big part of it--we won't," laughed Dell. The two girls got into bed and then thought of the gas. "Betty, I don't understand gas-jets,--will you put it out?" "I'm afraid to," returned Betty anxiously. "I know they're dangerous,--I saw her put a match over it. Wasn't that queer? But I'm not sure how to put it out." "To be on the safe side," said Dell, practically, "Leave it alight. It may keep us awake a bit, but I'd just like a good talk or--" "Or what?" "O, I know I'll get homesick. Hurry up, Betty, talk! Just talk! I feel it coming on!" "So do I," said Betty with quivering lips. "I don't believe I _can_ talk--much." That was enough. Dell's head dived into the pillow, and her little slim figure shook with sobs. This was too much for Betty. For a few moments she stroked the fair head of her companion, with admirable self-control, but when Dell pulled her over and hugged her close, Betty's tears came thick and fast. At last Dell sat up in bed with determination. "We're fine missionaries, Betty, to act like this!" she said sternly. "Don't worry about that," said Betty, smiling through her tears. "They say that the best surgeons are those who faint at the first operation!" "That's so!" agreed Dell, "I wouldn't go back, would you?" "Of course not!" replied Betty, "We're out on the Lord's work! But we're only girls, after all, and we'll feel lots better to cry it out. I guess everyone does, but don't tell anyone, will you?" "Of course not!" promised Dell. "Come, let's get to sleep before--" "All right,"--and the two girlish heads were soon lying quietly close together with their tear-stained faces up-turned to the bright light of the mysterious "welsbach." ***** In the morning Betty roused her companion. "I'm so hungry, Dell. Let us hurry to the Mission Home for breakfast." On their way out they asked the landlady to turn off the gas. "Land!" exclaimed the old lady indignantly. "You didn't burn my gas all night? And gas is expensive, too, I'll tell you!" Betty stood dumb, while Dell apologized. "I thought the West knew gas when they saw it!" snapped the old lady as she shut the door in their faces. Dell and Betty walked out of the house in silence. When in the street, Betty laughed. "Quite motherly, wasn't she? Dell, I do hope you'll be my companion. We'll start a diary together." The bright morning air made them both laugh with the zest of youth. As they entered the mission home, Mrs. Gladder kissed them both. "Sleep well, girls?" "O yes, thank you," answered the girls, looking at one another with a smile that one of the Elders passing them, was sure to detect. As Mrs. Gladder led the way to breakfast; he said to the girls in a stage whisper, "Never mind, girls! they all do it!" "Do what?" asked Betty demurely. "O _you_ know,--but don't feel embarrassed. Every night you'll feel better." Sister Gladder turned. "Brother Eldridge," she said laughing, "if you don't stop teasing, I'll have to report you to President Gladder!" At this, the young man laughed heartily, and the girls joined in. The second night they decided that they had been foolish, and laughed themselves to sleep, with the gas turned off and the moonlight streaming in at their little high windows. ***** CHAPTER IX. Betty's New Friends. Betty's hand trembled as she took off the receiver of the phone at the Mission Home. She gave the number of Dr. Cadman's office. After all these years she was going to speak with this friend, her ideal of manhood. "Is this Dr. Cadman?" she asked of the pleasant "Hello." "It is," came the answer. "This is Betty Emmit," replied Betty in dignified tones. "I just arrived in Brooklyn yesterday." "Why, Betty," came in jovial tones. "I'm real glad to hear your voice. Where are you anyway?" "At Mission Headquarters. Could you come over to see me?" "Not until about eight this evening. Will that do?" "Yes," returned Betty delightedly. "By then I will know just what I'm going to do." "Very well. Tonight at eight. Good-bye, Betty." "Good-bye, Dr. Cadman," was returned. Betty hung up the receiver, with a great happiness filling her girlish heart. New York didn't seem lonesome after all! "So you have a friend in New York?" pleasantly asked President Gladder, from his desk where he sat writing. "O yes, a friend who is going to help me with my missionary work." "Tell me about him," said the mission president, and he listened thoughtfully to Betty's story of her friendship with Dr. Cadman. "Sounds good," he declared, smiling as she finished her recital, "But don't forget the missionary rules. Whenever he takes you, along goes your companion. Perhaps you would like to know who your companion is to be? I have decided that Dell Siegler and you would be just about suited to one another." "O, I'm so glad," exclaimed Betty. "We did so hope that we could be companions." President Gladder had a way of beaming on the young people, when he had made them happy. "That's good," he returned happily. "Now, Betty, you can be a great power in the mission field, if you put your whole mind and soul on your work." "I will, President Gladder," promised Betty seriously. "I want you to labor in New York for about one month. This Dr. Cadman, will doubtless make it easy for you to be introduced there. After that, you and your companion must go to Boston. So make the most of your one month here and get a room in New York as soon as possible." And with a kindly nod of dismissal, President Gladder resumed his writing, and Betty left the room. "Only one month in New York!" she thought with disappointment. "Well, Betty, you're out for work, not pleasure," she said to herself, bravely. That evening at eight o'clock, Dr. Cadman, called. Betty never forgot the delight of that first interview. He was so kind to her and so delighted with everything at the Mission Home. She felt very proud as she introduced him to the president and his family, for Dr. Cadman was strikingly attractive, and she could see that President Gladder took an instant liking to him. For about an hour they chatted and then on going, the arrangement was made for Betty and her companion to meet Dr. Cadman the following day, and he would help them to find a place to live. That night Betty retired with a heart full of thankfulness--for just exactly what, she couldn't say herself. "You look beamingly happy," remarked Dell, as they undressed to retire. "I feel so," returned Betty brightly. When the light was out, and Dell fast asleep, Betty lay awake for a long time, watching the moon slowly rise over the housetops. "He's just more wonderful than ever!" she declared to herself. "I must think of my mission, though, and not of him. I wonder--" and there Betty left off her thinking and sank into a sweet dreamy rest. ***** The next day, Betty and Dell met Dr. Cadman, as appointed--at his office. "Now, girls," he said, happily, after greetings were exchanged, "I'm going to take you right up to a friend of mine. I telephoned to her this morning that you were coming, and maybe she knows of a place for you." Driving along Fifth avenue and Riverside Drive, in Dr. Cadman's machine, made New York appear very different from the view presented to the girls when coming out of the Hudson terminal into crowded streets. The city seemed to Betty a most wonderfully attractive place at this stage of her experience. At last they drew up in front of Edith's home, a beautiful house in the West Eighties. As they entered and Dr. Cadman introduced them to Edith Esterbrook, both girls felt slightly embarrassed at the strangeness of this New York home. "It's all so grand and formal," thought Betty. But Edith soon had the girls feeling quite at ease, entering into their plans and work with real interest. "So you are looking for a home for one month?" asked Edith kindly. "Just one room," answered Betty shyly. "Do you know anyone with a house-keeping room we could rent?" Edith and Dr. Cadman exchanged smiles. "I can't say I do," returned Edith amused. "None of my friends rent rooms. But I'm going to ask you both to spend a month here,--as my visitors. Of course, you'll be busy all the time, I know, but you may come and go as you wish, and you'll feel you have a home to come to instead of a stranger's house." "Do you really mean it?" exclaimed Betty, forgetting her shyness, and becoming her old bright, impulsive self. Dell looked happy, but rather doubtful. "Betty, it's awfully kind of Miss Esterbrook, but don't you think that we ought to have it harder?" At this, Dr. Cadman and Edith laughed heartily. "My dears, you'll have all the hardships you wish before you get through. Just take the sunshine while you can get it--and then, you know, I want you to tell us all about 'Mormonism,' and my friends, too. It will take almost a month to tell everyone that I introduce you to." Dr. Cadman was not much surprised at Edith's offer. He was accustomed to having her do what her friends called "odd." Only a month ago, she housed three Salvation Army lassies for a week. Betty's eyes shone with enthusiasm. "Dear Sister Esterbrook," she said, "we will come and be so glad to. And if we can bring you the gospel, I know that you will be more than repaid for your kindness--our religion is the greatest thing in the world--the greatest joy that we could bring anyone!" Edith gazed at the earnest girl before her, and then, rising, took both her hands lovingly, "New York needs just such girls as you," she said kindly. "I see your religion is a vital one. Yes, I know that we will be friends. Let Dr. Cadman take you home; get what things you need, and come back tonight." Dr. Cadman looked on with a studious smile. "I knew that you'd be a real friend, Edith, but hardly expected this." Then, more lightly he turned to the missionaries. "You don't realize just how lucky you are, girls, to have Edith Esterbrook as your hostess. Come, we'll carry the good news to President Gladder." So Betty found herself driving home, with a still lighter heart, and happier thoughts. Her mission! O, what a joy--no sacrifice as yet! ***** CHAPTER X. "God hath chosen the weak things of the world to confound the wise." *** The month at the Esterbrcok home was something to be remembered, by both young missionaries. In spare hours, Dr. Cadman would often call and take the two girls out for a drive, showing them the city in detail, and making it as interesting as possible. Even Alma Lambert was persuaded by Edith to have the missionaries call, and Betty and Alma became great friends. Alma drank in, gladly, all the truths that Betty brought to her. She had never been religious, but now that the world had suddenly lost all its attractions for her, her thirsty soul was eager to be refreshed with thoughts that could make more bearable the loss of her husband, whom she loved more devotedly now than ever before. Dr. Cadman encouraged her in listening to Betty, more for professional reasons--to take her mind off of herself and her sorrow; for, with a doctor's eye, he could see Alma was on the verge of melancholia. Edith, too, was greatly interested in all that the girls had to say, but she was also interested in the preparations for her wedding, which was to take place shortly, and her attention was divided. She grew to care for the two girls with more than ordinary affection. Betty especially, wound herself around Edith's heart in a lasting friendship. "I wonder why," said Edith thoughtfully, "I have known you only a short time, and yet I love you as though you had been near to me all your life." "That seems clear to me," said Betty, happily. "We believe, in the pre-existent state, we loved our friends, and when we meet them here love takes up the broken thread." "That is a beautiful thought and seems to explain it. Betty, I have asked our minister to have an interview with you girls. He didn't seem very anxious at first, but at last he graciously consented to talk to one of you. Would you like to tell him about 'Mormonism?' He is a Presbyterian, you know, and has had all kinds of 'anti-Mormon' lecturers preach in his church." Betty's eyes shone with the enthusiasm of her mission. "Indeed I would love to talk with him. When may I go?" "He said tomorrow morning." So, the next morning Betty went joyously to call upon Dr. McLeod of the Presbyterian church. As she entered the Parish house, she sensed the refinement and comfort of her surroundings. The two first rooms were large and well-furnished with green velvet furniture to match the heavy green velvet carpet and draperies. From a large mahogany desk in the center of the room, a tall, slim young lady arose, and advanced to greet Betty. "I have an appointment with Doctor McLeod," said Betty simply. "Your card, please?" Betty had forgotten her card. "I haven't a card," replied Betty, suddenly feeling chilled at formalities. "My name is Miss Emmit--I'm a 'Mormon' missionary." "O, I will tell Dr. McLeod," said the lady frigidly. And she left the room with a quiet and well trained dignity, that Betty thought matched the furniture. She was ushered into Dr. McLeod's private study. A tall, thin man, with a correspondingly thin face and deep-set, gray eyes, sat writing at his desk, which was littered with papers and books. His high, intellectual forehead was surmounted by an abundance of iron-gray hair. He looked up quickly, as Betty entered, and then eyed her from head to foot with amused surprise. "So you are the 'Mormon' missionary," he said, pleasantly. "I'm glad to meet Miss Esterbrook's friend," he added, "Be seated, please." "Yes," said Betty in calm, happy tones, "My friend says that you would like to hear something of 'Mormonism.'" Dr. McLeod cleared his throat. "Well, not exactly that, my dear young lady. What I know of it, doesn't make me feel very anxious to know any more. I thought, may be, I might show you the error of belonging to such a church, and make your life happier." For a moment Betty was speechless. She had joyously expected a man eager to learn. She felt weak in the presence of this learned man. Her heart sent up a little silent prayer, and suddenly she felt a great calm strength. "Dr. McLeod," she said kindly without hesitation; "no minister has anything better to give a 'Mormon' than what he, or she, possesses. The restored Gospel is the greatest glory in the world today. I have come to tell you about it." Dr. McLead colored with annoyance. "I presume, Miss Emmit, you are about nineteen or twenty?" "Yes." "And you come to teach a minister of thirty years' experience on religious matters?" "No, Dr. McLeod," the girl replied humbly, "I can teach you nothing. You are far more learned than I ever hope to be. But prophecy tells us that in the latter days, God will teach the wise men of the world through the weak. God speaks to you through me. It is His own peculiar way--cannot you understand?" Dr. McLeod smiled. "You have a good tactful way of answering," he said tersely. "Where in the Bible do you find such a prophesy? Please show me." Betty walked over to the big Bible on his desk and turned to I Cor. 1:27. In her clear young voice she read: "But God hath chosen the foolish things of the world to confound the wise; and the weak to confound the strong." "Well, I declare!" Mr. McLeod said more kindly. "You can hold your own, can't you? Where did you study theology?" "Study theology?" asked Betty surprised. "Yes,--what college do they send their missionaries to, before they come East?" "We study our Bible in Sunday school and church," said Betty, simply. "It seems when we get out here, the Lord tells us just what to say,--our little learning goes a great way." Dr. McLeod eyed Betty with growing interest. He never expected a missionary in the form of a young, inexperienced girl. "Are there many like you that come out?" "Oh, yes," replied Betty brightly. "We are, as a rule, young ladies or young men. Have you never met a missionary before?" "No, several times they have asked to see me, but I have told my secretary that I was too busy." "And yet you have allowed other people to preach against us, and you didn't know us?" The girl's tone was sadly reproachful as she looked at the preacher earnestly. Dr. McLeod was annoyed with himself for feeling embarrassed before this slip of a girl. "Well, yes, you see, these lecturers are very well-known and intelligent people. I have to rely on other brains sometimes. I'm a very busy man." "They may be well-known and intelligent, Dr. McLeod, but they are very wicked people--for they don't tell the truth about us." "Would you be willing to face one with that accusation?" asked Dr. McLeod thoughtfully. "Yes, indeed, I would." "Come then tomorrow at two, and hear an anti-'Mormon' lecture, by a woman, who has been among the 'Mormons,' and has preached in almost every Presbyterian church but mine. It is only fair that you should have a chance to talk, too. After she has finished speaking, you may have the platform for thirty minutes." Betty's amazed delight found expression in a joyous, "O, thank you! How can I show my appreciation, Dr. McLeod?" There was no doubting her sincerity and enthusiasm. The minister studied her expressive countenance with a kindly scrutiny. "I think I understand the influence of you young missionaries. You influence more by what you feel, than by what you know. Emotionalism is a good hypnotist." "O, but we do know our religion," returned Betty earnestly. "Maybe,--we'll see tomorrow. I would like to prolong this interview, but I have an appointment. I shall listen and try to learn tomorrow," he said smilingly. And Betty left him with joyous anticipations. CHAPTER XI. The Treachery of the World. Betty and Dell, accompanied by Edith, were among the first to be at the anti-"Mormon" lecture in Dr. McLeod's church. The minister greeted them kindly, being especially deferential to Edith who was evidently one of the most faithful members of his church. Edith was very much attached to her church, and her minister, too. He had married her parents in this same church, and so Edith's religious life was first developed here, under the influence of Dr. McLeod, who was a spiritual man, and kindly in disposition. However, his pride in his position as a popular minister in the Presbyterian church, was his one weakness, which would bar him from sacrificing too much for truth. "Well, Miss Emmit, I see you have come early to the fray," he said smilingly. "So this is your companion? Glad to meet you, Miss Siegler. Another young girl as missionary! Really, I don't see just how your church persuades you, young people, to leave home as you do. We couldn't get many from our church to do it, could we, Miss Edith?" "I think not," acknowledged Edith. "The young people of today seem to be more indifferent to religion than those of any other age. I wonder why?" "The temptations of the world, my dear," he said decidedly. "Come, sit right up front, and watch your audience enter," and he led the three girls to the front row, facing the platform. Dell clasped Betty's hand. "I'm awfully nervous, Betty. Aren't you?" "Not in the least," returned Betty. "I'm just anxious to see this wicked woman." Dr. McLeod had excused himself, and so the three girls silently watched the congregation assemble. It was composed of principally women and children. Now and then a man, or boy, entered, with an expression of indifferent curiosity, but the women seemed full of anticipation, as though a great treat was in store for them. Betty observed them with a wondering sadness. Suddenly her eyes brightened and with an eager smile, she grasped Edith's hand. "Look! Look! Edith! Just look who's coming!" "Who?" asked Edith surprised. Following Betty's gaze, she saw entering the other side of the church, a rather tall mannish looking woman. "Why, it's Mrs. Catt! That dear Mrs. Catt that I told you about!" she exclaimed in a delighted whisper. "See! Dr. McLeod is taking her to the platform. May I go and speak with her?" "Why, yes,--I suppose--" and before Edith could say more, Betty had started for the platform with enthusiasm quite oblivious to onlookers. Mrs. Catt had just taken a seat besides the minister, when she looked up to see Betty draw near, with both hands outstretched. "O, Mrs. Catt! Is it really you! Don't you know me? Betty Emmit, of Ephraim, Utah? Betty, your little girl of eight years ago?" Dr. McLeod looked on, amazed and interested. He saw the color rise to the temples of the worthy Mrs. Catt, and perceived the nervous twitching of her thin lips. For a moment she regarded Betty coldly. Then with wonderful self-control, she smiled brightly as she took the girls hands in hers. "Why, of course, I do! Betty Emmit! Well, well, how you have grown, and what are you doing in New York, Betty?" "I'm on a mission for the Church. And you?" Mrs. Catt looked at Dr. McLeod and smiled. "Poor child! I suppose she must know the truth, Dr. McLeod," she said sweetly. Dr. McLeod turned to Betty seriously. "Mrs. Catt is our lecturer for the afternoon. If you will resume your seat, Miss Emmit, we will begin!" Betty dropped the woman's hands and looked from one to the other blankly. "I don't understand--you don't mean--" "Mrs. Catt is to lecture now on 'Mormonism,'" said Dr. McLeod, a trifle impatiently. Betty grasped the table with a tight clinch and faced Mrs. Catt with a face as white as death. "You don't mean that you would talk against us?" she gasped. Dr. McLeod hastily crossed the platform and took Betty's arm. "Come, Miss Emmit, this is no time nor place for personalities. See! the congregation is wondering now. Don't abuse the privilege I am giving you." And he led her to her seat beside Edith. Edith anxiously questioned her, but received only a silent shake of the head. The meeting began, Betty stared fixedly at Mrs. Catt, who never once looked her way. It seemed all like a horrible dream to poor Betty. After singing a few good, old hymns, the audience settled down comfortably to listen to this wonderful lecturer, who was known to not only interest, by her wonderful morbid experience, but who had the genius to make whole audiences weep with her depiction of scenes in "Mormon" life. Mrs. Webster Catt arose and then began her thirty minutes talk on "Conditions in Utah." She depicted many evils in that awful Godless area of America, but, most of all, she dwelt on the awful depravity of the women and girls, and beseeched the women to send money to the missionaries to alleviate, if possible, their slavedom and misery. As Betty listened, her blood seemed to freeze. Dell noticed her eyes blazing indignation at the speaker, and she whispered, "Betty, didn't you expect it? I did. Don't get so fussed. Your turn will come." But Dell didn't know the cyclone that was raging in Betty's heart. Here was her ideal Easterner, found at last a traitor to Ephraim and all she held dear! Mrs. Catt proceeded boldly. She told of her trip to Ephraim, the sin that she had found there, and the awful conditions of the wives and mothers and daughters. Betty could stand it no longer. Rising from her seat, she approached the lecturer. "How dare you tell these lies? My mother housed you and helped you--for what? To have you come East and lie about us. Shame! Shame on you! How can you be so wicked!" There was a murmur of disapproval throughout the audience. A man arose importantly. "As a member of this congregation, I would kindly ask that this girl leave the church. She has disturbed a public meeting!" Dr. McLeod arose quietly. "This is most unfortunate. Miss Emmit. You have embarrassed your friends, who would have been fair to you." Edith quietly left her seat and approached Betty. Dell followed. "Come," said Edith, lovingly putting her arm about Betty's trembling form, and leading her out before the astonished audience. "Edith Esterbrook! What next will she do?" thought each one, with a feeling of tolerance or scorn, according to their like and dislike of this strange girl, so socially well-known. ***** "I think, Betty, you'll have to apologize to Dr. McLeod," said President Gladder kindly. "But should I sit and hear my dear Ephraim spoken so vilely of, and never say a word?" asked Betty surprised. "Dear girl, I understand just exactly how you felt. And what you did, was prompted by the best of feelings. But, my dear, you are too impulsive, you must hold your feelings in with a tight rein, and let them go at the right time. You broke into a public meeting. That is not right, you know. Suppose you had waited; can't you see the good that you might have done in your lecture afterwards? This newspaper article is infamous," and he pointed to the headlines--"The Boldness of a Trained 'Mormon' Missionary." Betty flushed hotly, and tears of shame came to her eyes. "Yes, it's more than mean," continued President Gladder. "It's cowardly. But the papers are waiting, eagerly, to find some chance to glare a 'Mormon's' mistake. We have to watch our step or--the Church is harmed." "I'm sorry, President Gladder. I'll see Dr. McLeod this afternoon. May I go alone?" "Yes. And, my dear girl, then forget it. You have done more good in your one month, than most girls do in six. Next week, I want you to go to Boston. Will you be ready?" "Yes, President Gladder," said Betty with a great lump in her throat. She mustn't let him see how hard it was for her to go. So Betty left the mission home for the first time really unhappy. The affair of two days ago had upset her sensitive mind, and made it harder to part with those that she had grown fond of. Even old Mr. and Mrs. Esterbrook who had returned from a trip a few days ago, had won Betty's heart by their kindness. And then there was Dr. Cadman! More and more she anticipated his calls and his kindness. She grew daily more fond of this wonderful friend and she realized she was deeply in love with him in spite of her interest in her mission work. "Perhaps it is best that I am going away," she thought sadly, as she neared Dr. McLeod's church. "I do want to do God's work with real zeal, and he certainly distracts my thoughts." Dr. McLeod received her kindly. "I've come to apologize for disturbing your meeting," she said with embarrassment. "I accept the apology," replied the minister smiling. "Sit down, won't you? I have just a few minutes. Please tell me about Mrs. Catt." "O, Dr. McLeod, can't you please stop her awful preaching? She came to Utah and almost every town entertained her, and she was so delighted with everything. We all thought she was lovely,--except Sister Heller. She is an Indian, and she warned me,--but I only scolded her for her suspicions. Can't you do something, Dr. McLeod?" "The minister met her earnestness with a grave shake of the head. "I would like to help you, my dear girl. I don't like unfairness, myself. I won't have her preach in my church again, but otherwise there is nothing I can do. Prejudice runs so high here, you know." "But could not you defend the 'Mormons' in your pulpit, and expose Mrs. Catt?" "How? I have no proof. I have never been to Utah. She has. I don't like the woman, and I like you. That is no material for an exposure, is it? All Christendom is against 'Mormonism.' I would only be disliked for my trouble." So with great kindness Dr. McLeod bade goodbye to Betty and wished her happiness in Boston. "And, girlie," he said in parting, "send me some of your literature. I would like to know a little more about a church that owns Betty Emmit!" As Betty left the Parish House, her heart beat high once more. It was a wonderful joy to do missionary work after all. She would try to take a better spirit with her to Boston, and see how much she could accomplish. ***** "All you have told me sounds very reasonable, Betty, but somehow I have not the testimony you say I ought to have." Edith's violet eyes met Betty's questioning ones, with a puzzled expression. "It is just as though I had been listening to a beautiful fairy tale, and couldn't find any fault with it, and yet"--here she paused, then added, "really, I can't explain myself." "I think I understand," said Betty, eagerly. "Edith, down in your heart you know it is the truth, but it has not become part of you yet." "Maybe that is it," said Edith doubtfully. "It seems as though I had been waiting for a church like yours, and yet something holds me back." "Perhaps it is Mr. Hester's aversion to us that influences you," suggested Betty quietly. "My dear girl, do not think Mr. Hester has an aversion to 'Mormonism,'" replied Edith blushing. "He isn't religious, and fears my joining anything new, because he knows how enthusiastically I go in for everything. But if you really knew him, you would know how very tolerant about everyone he is." "Yes, I know he is," said Betty, "and doubtless the time will come when he will be interested too. You will write me regularly, won't you, Edith? It will be so hard to leave you." "It will be hard for me to part with you, Betty. Of course I will write regularly. Can't you possibly come down for my wedding?" "O, I wish I could! But I know I won't be allowed to leave the mission field. But how I shall think of you at that time!" Edith took Betty in her arms, and, fondling her curls, kissed her again and again. Usually, Edith was undemonstrative. "My little sunshine Betty, you really must come back to New York soon. I know I shall long for you, when I'm really, truly married." And so Betty, loved by all, left for Boston to labor in another field. Dr. Cadman was at the boat to see her off, and filled her arms with flowers and candy. "Good luck to you, girlie," he said, fondly. "When Alma and Harold are baptized, I'll write you all about it. I expect that will be very soon." During that day and the next, Betty seemed to feel his presence, though she had left him, waving her out of sight. His tender concern of her, seemed to enwrap her with a dreamy satisfaction, and determination to live up to the best that was in her. CHAPTER XII. Indifference begets indifference. Love begets Love. Two months from the time that Edith announced her engagement, her marriage took place. It was an exceedingly quiet wedding, as Edith especially wished. George was invited, but much to Edith's disappointed, he sent his regrets. Edith was radiantly happy. Howard never flagged in his absolute devotion to her, and her very slightest wish seemed anticipated. Her parents, contemplating her exceptional joy, grew quite enthusiastic over the union, and life seemed full of sunshine. On her return from their honeymoon, a beautiful country home awaited Mrs. Howard Hester. There she spent three months, returning in the winter to a home still more attractive. Edith spent the summer in a dream, extolling every act of Howard's with an exaggeration born of her own goodness. She also laid plans for a very busy winter, devoted to charitable work. To all, Howard smilingly acquiesced as usual. His plans were of an entirely different nature. Outside of business hours, his time would be spent in the pursuit of pleasure. He mapped out the winter with keen delight, and Edith in turn smiled assent to all his wishes. What could be more perfect than this ideal marriage,--each one ready to let the other live an individual life. Edith would prefer not to have so much gayety, but if Howard desired it, surely she ought to accompany him everywhere. He was always so considerate of her! When Howard was occupied in business, she could do all the wonderful things that she had dreamed of. Added to all this happiness, a greater happiness finally came to Edith. This was the knowledge that she was to become a mother. For several months she kept the secret to herself, planning a general surprise for her husband and parents. Howard, she told first, and met with her first disappointment in married life. He was not pleased, as she had expected him to be; in fact he was quite the reverse. "I wish Edith, it hadn't happened so soon," he said gravely; "It will tie us down fearfully, and after all the plans that I have made! It's really too bad!" "But, Howard, just think of our having a wee little life sent to us to care for and love. It seems so beautiful to me. I cannot understand your not rejoicing." "You are quite enough for me to care for and love, my dear," he replied, giving her a slight caress. "I can't help thinking that children are a nuisance, but it's no use worrying over what is done." Seeing a shadow flittering over her face, he added quickly, "There Edith, don't you worry about it and spoil your pretty smiles. You shall not be tied down, never fear. I shall see that you are as free as the air, if you have a dozen children," he said laughing. "I was not thinking about that, Howard," she replied quietly. "I would so love to care for the little one--my own baby!--It seems too good to be true! but I do wish you were as glad as I am over it!" "Well, perhaps I shall be, if it is as pretty as its mother, and does not become the proverbial nuisance," he returned, smilingly dismissing the subject. Edith's mind traveled back to a conversation with Betty. "You know, Edith dear," Betty had said, "in Ephraim, everyone has a large family, and the parents love their children above everything else. It makes everyone, young and old, so happy and busy." But Edith's disappointment found consolation in the unbounded joy of her parents. In their anticipation of having a grandchild, they promised all kinds of wonderful things for its reception into the world, and its journey through it. However, they were not destined to have their fond hopes realized. Two months before the eagerly looked-for date, Mrs. Esterbrook became seriously ill. Their own family physician seemed unable to diagnose the case. Frankly admitting the fact, he called for a consultation, after which the doctor smilingly assured Edith and Mr. Esterbrook, that he hoped for a speedy recovery. In spite of his optimism, Mrs. Esterbrook became steadily worse. Specialist after specialist was called in, all pronouncing new ailments and agreeing to disagree. These were fearfully trying days to Edith, but she did not realize any real danger for her mother. She was more concerned about her father, whose heart was hardly able to bear the worry of his wife's long illness and suffering. Finally, Mrs. Esterbrook seemed to take a decided turn for the better. Edith returned to her home to attend to necessary duties, which she had neglected during the month past. During that time, she had watched almost constantly by her mother's bedside. It was a cold dreary day when Edith, fatigued with her day's work, sought her pillow for a short sleep. "Just an hour," she said to herself, "and then I will dress and go to mother's." But she could not rest. Evidently she was overtired. She lay upon her couch, gazing dreamily through the window at the heavy snow-drifts without. It was March, The wind blew the fluffy white specks in all directions, and made a cold, dreary scene. Edith's heart was strangely heavy. She ought to be joyous at her mother's change for the better, but somehow her heart held a chill forboding, and she began to weep softly. She felt very much alone today. Her husband had been away for one week--a combination of business and pleasure had taken him. He was compelled to go, but he might have returned two days sooner, if he had not accepted an invitation to a week-end. Of course she could no go, but that was no reason why he should not. Edith agreed to this. She was always with her mother anyway. She could not wish him to stay at home for her, yet, today she wished he had--she was so lonely! "I never could have enjoyed it without Howard," she thought restlessly. "O, but men are different," she assured herself. "I guess I am growing selfish. He will surely come tomorrow,--" and she aroused herself from her despondency and began to dress. Near the completion of her toilet, the maid entered with a card. She took it absently, then started when she read,--Dr. Cadman. "Wishes to see me?" she asked the maid, wonderingly. "He didn't ask to see you, madam, asked for Mr. Hester. When I said he was not at home, he took no notice of me, but stood gazing out of the window, just thinking like, so I thought I would bring the card to you." "Quite right. I will be down very soon," returned Edith, putting the finishing touches to her toilet. Experiencing a warm glow of welcome for her old friend, her spirits rose. She hastened down and entered the parlor softly. George stood with his back to her, looking gravely out of the window, watching the storm. He did not even hear her enter. The scene seemed to have the same fascination for him that it had for her a while ago. "George," she said gently. He started from his reverie and turned. Speechless he stood, with an expression never to be forgotten. His full direct glance shot momentarily joy intermingled with passionate longing. Then he swept her with a look, filled with a great penetrating compassion. His strong features were softened by unfathomable sorrow, and Edith, not understanding, yet felt the influence of his soul strength. At first came an exultant glow--a reaction from her lonely mood. Then came a sudden fear, in answer to his great over-powering sympathy. "George, what has happened?" she exclaimed, feeling the surety of his expressive countenance. His expression changed. He came to her, and taking her hand he said kindly: "Edith, it is several months since I have seen you. It is such a pleasant surprise to do so now. I asked for Mr. Hester, and Mrs. Hester appears." She looked at him wonderingly. Could he change so in one minute? "George, you are evading my question. Do not keep me in suspense. What have you to tell me?" she asked earnestly. "What makes you imagine that I have any news for you, Edith?" he gravely returned. "I cannot tell, but I am sure that you have," she answered. "I came to speak with Mr. Hester," he returned evasively. "Howard will not be home until very late tonight, possibly not until tomorrow." George received this news with a perplexed frown. "I'm more than sorry to hear that. It should be him and not I--Well, it is no use denying it. I have news of a serious nature. Do you feel strong and brave enough to hear it from my lips, instead of Howard's?" George was not aware of her condition, though he guessed it. But he saw no excuse for himself to escape this trying ordeal. "Tell me," answered Edith, and he read in her eyes a new sadness, born of constant anxiety. He took both her cold hands, and held them in his strong warm grasp. "Dear little friend," he said with a deep tenderness, "I wish that I could do all your suffering for you. I only heard of your mother's illness today. I hastened to her home to inquire concerning her. The maid told me that she was very low. I saw your father and he asked me to come to you." Edith paled, but her eyes shone brightly. "You should not have delayed a moment in telling me, George," she said gravely. "I will hurry quickly." "You look pale. Will you allow me to accompany you?" "Thank you, yes," she replied, hastily leaving the room and returning dressed for the street. "It's only a few minutes' walk. Your father will be glad to see you so soon." "Dear father!" exclaimed Edith. "He is far from well. I hope this relapse will be shorter than the last. I think mother bears these spells wonderfully well, don't you?" He met her direct questioning glance, and he dared not meet it with an untruth. He must tell her now--there was no alternative. "Would you not be glad when the time comes that will free your mother from these awful spells of agony? If she lives, she cannot be free." "O, you do think there is doubt of her final recovery?" she asked fearfully. "I do, indeed. How thankful we ought to be to have her at rest," he replied. They were about to leave the house. She would need time to calm herself before going to her new scene of grief. He drew her arm through his and gazed down into her face with a great fondness. "Dear girl, be brave. You must meet the inevitable with all the resistance of your womanhood." He waited for her to speak, but she was looking up at him in dumb despair. His whole heart seemed conveyed in his next words. "Edith, as I entered your old home, your mother passed to rest." Edith stood quite still. Her words came in little gasps. You--mean--that--mother--is--gone?" "Yes," he said softly. But your father awaits you. Be brave. We must hasten. He needs you more than ever now!" She gave a smothered cry and tried to obey. But it was a futile effort. With a heart-rending mute appeal, she leaned toward him. He was eagerly ready. He caught her in his arms. A deadly pallor overspread her sweet, fair face. Her eyes closed. He looked down at her deathlike countenance, then gently carried her to the couch. "His in joy," he murmured, "and mine in sorrow." ***** CHAPTER XIII. Friendship's Claim. "Harold, you are getting to be quite a little man. I'm afraid you'll be one before I get my plans made for you. How would you like to go away to that military academy that I spoke of?" The boy's eyes flashed and he looked up at George Cadman with keenest delight. With the exception of deep-set eyes like Will's, he was the exact miniature of Alma. The three: George, Alma and Harold--were sitting at the supper table in Alma's cozy dining-room. Everything looked the same as when Will had left the home. It was true that Alma was left penniless, but it was comparatively easy for George to disguise the fact, and not until very lately did Alma learn that he was supporting the home with its accustomed luxury. With the knowledge came a feeling of intense shame. She had been so thoughtless, leaving every business detail to George, and shutting herself up to her own grief. The last few days had been full of troubled thought. How could she do anything at all to become independent, and yet bring Harold up in the right atmosphere? There seemed no answer to this at all. She never realized how perfectly helpless she was until now. Brought suddenly face to face with real living, she found herself without a resource. She wept tears over it, but that did not solve the problem. She had determined tonight to talk to him about it, and beg him to show her some way to help herself. When George addressed Harold, she looked up in silent surprise. Just when she was about to carry out her resolves, he was proposing new obligations, which her boy was only too eager to accept. "Dandy!" exclaimed Harold, with boyish enthusiasm. "You're a brick, cousin George. Ain't he Mus?" Alma laughed confusedly. "If a brick means someone wonderfully good and kind, then he certainly is," she replied, looking smilingly from one to the other. "But what would poor Mus do with her dear boy away?" "I'll write heaps of letters, and then you have Cousin George, you know," he returned confidently, "I'll never be a man, Mus, if I don't go into the world a bit," he added with the gravity of ten years. George and Alma laughed. "Well, my boy, a man we must make of you, so I guess we'll have to win Mus's consent, and persuade her to let me take good care of you." Alma's blush made her look like her old self. Her pretty natural pink and white attractiveness had never returned since Will's death. More and more she dwelt upon his memory, and only her devotion to Harold kept her from absolute retreat. Edith Esterbrook brought her great comfort, and the girl's choicest thoughts found fruitage in Alma's receptive nature. But nothing had stifled Alma' remorse and useless longing to live again her life with Will. Supper over, Harold went to George and climbed up on his knee. "Tell me all about the soldier place," he said coaxingly with wide expectant eyes. George stroked the dark curly head, and for half an hour explained the life and doings of the academy. Not once did he look toward Alma, who was regarding them intently. Restlessly she was thinking of similar evenings when Will had held their darling boy, and built all kinds of aircastles for his future career. George grew animated, as he gazed into the boy's excited face. His strong affection for the child was reciprocated. Harold knew no time in his short life, when Cousin Walter was not a shining light to guide his boyish ambitions. Finally the recital was over. "Now boy, to bed; you have to sleep and grow, if you are going to be a soldier!" Harold threw two little arms around George's neck. "Yep!! I've got to sleep a whole lot to grow to be a big man. I want to be just like you." George laughed. "You must be an improvement on me, Harold. Every generation must strive to be a little better than the last." Harold looked puzzled. He dropped his hands before him, and twisted his little fingers together in thought. "What does generation mean?" he asked wonderingly. "Generation? Well, let me see," replied George smiling down at him. "We all come into the world at a different time, you know. If two men are born at the same time, we say they belong to the same generation." Harold sat earnestly thinking. Then he asked hesitatingly. "Then do you and Mus belong to the same generation?" He thought a moment again, then said vaguely, "But if you and Mus belong to just the same generation, you must belong to one another." "Wonderful child logic!" exclaimed George laughing. "He tries so hard to reason, but his conclusions are usually deplorable," remarked Alma, stretching out her hand to Harold with a smile of indulgence. Harold jumped down from George's lap, and ran to his mother's arms, to receive the petting that he had not yet outgrown. So fond of his mother, he was almost effeminate in his caresses of her. George smiled gently as he watched them. When Alma and he were alone in the library, he asked earnestly, "Alma, can you think of anything that you would not do for Harold?" "What a foolish question! Of course not," she replied, looking her surprise. "I am doubtful of your willingness to do one thing," he said gravely. "I tell you there is nothing," she said fervently. "He is all that I have now." "Nothing? Absolutely nothing, Alma? Would you marry again,--someone who would gladly lay his fortune at your feet, and care for you and the child of his departed friend?" Alma looked at him intently, and his meaning suddenly dawned upon her. "Dear George," she said, and her voice trembled: "I believe that you would sacrifice anything for Will's sake. What a friend you have been!" she exclaimed gratefully. "But you do not answer my question. Would you allow such a friend to have the only satisfaction in his life?" She looked at him frankly, unabashed. "No, George, I would not allow such a man as you to give his life for poor, broken-hearted me. Some other woman will surely give heart for heart, and awaken all the glorious love of your perfect manhood," she replied earnestly. "Alma, it may surprise you to know that my heart is as broken a reed as yours. I have nothing to offer you, except what you can give in return--a lasting friendship. You have loved and lost, so have I. In the losing, you have learned to love the lost one more deeply than before. So have I. It is friendship for friendship, dear girl, and marriage vows for the world's good opinion and our dear Harold's future." "You have loved and lost, George? You? Irrevocably lost,--are you sure?" "Most irrevocably," he returned grimly. "Her marriage to another makes it even a forbidden hope." "O, George, how strangely the world adjusts things! I have always dreamed of you being possessed with every earthly joy. You of all men deserve it!" she exclaimed. "Then give me what is possible, Alma. To do for you and Harold would give me much joy in life, and help me to overcome a living death!" he said earnestly. "You have suffered so, then?" she asked tenderly, placing her hand on his, affectionately. "More than seems bearable at times. Will we help one another, Alma? For Harold's sake--will you?" His fine eyes were eloquently persuasive. She met and seemed to lose what little resisting power she possessed. "I will, George," she replied simply. George leaned forward and reverently kissed her brow. Then he held her in his arms protectingly. "What will Harold say?" said Alma, with a happy thought at the boy's delight. "He will be satisfied that we belong to the same generation," replied George. CHAPTER XIV. A Contrast--The Husband and the Lover. "Here is a letter for you, Edith. Shall I read it?" Howard asked his wife. Pale and thin she lay outstretched on a couch near him. "Yes, please," answered Edith. Howard tore open the letter and read. "Dear Sister Edith: I am transferred to New York, and will arrive there tomorrow. I can't tell you how glad I will be to be near you a few months. Your letters have been so welcome, but they are not like our good old talks and discussions. I'm hoping you wall be a 'Mormon' yet. I will come to see you, directly I arrive. "Always your loving friend, Betty Emmit." "That fanatical girl back again! I suppose now you're weak, she will influence you." Edith's face flushed. "Please give me the letter, Howard," she said gently, and he obeyed. As he turned to his writing, he did not see Edith kiss the letter, and put it in her bosom. "Dear, sweet girlie," she thought tenderly, "I certainly will love to have you now." When Edith had fallen unconscious in George's arms, the curtain fell upon the first act of her young life--an act untouched by any real agony of living. But just before the curtain fell, the clouds had gathered ominously, and warned her of the storms to come. The blessedness of her unconscious state lasted a long time. For two weeks she hovered between life and death. Howard, upon his return, was filled with horror. He was more than grateful that George had not left her side one moment of that first day, or night. He begged him to take the case. George with an absorbing intensity, studied her slightest symptom. His was the passionate desire to save her life. He succeeded, but the shock had destroyed all hopes of motherhood. The anxiety of Edith's illness, together with Mrs. Esterbrook's death, brought several spells of heart trouble on Mr. Esterbrook. One week from the time his wife was buried, he succumbed to heart failure, and was laid to rest. George forbade the slightest mention of it to be made to Edith. As she slowly returned to consciousness, he wondered how to prepare her for the awful revelation of her bereavement. When he spoke of it to Howard, he learned the weak nature of one who was Edith's ideal. "Really, Cadman, I can't possibly tell her. You are a doctor, you know best how to do those things. Won't you relieve me of this trying ordeal? I'm sure to make a blunder of it." George concealed his surprise, and calmly acquiesced. With all the power of his great strong sympathies, he made the telling of it as bearable as possible. He contrived also to have Alma near to soothe and comfort in her woman's way. She was only too glad to give her heart's best to Edith. And Alma found herself constantly being lifted into realms of beauty and light, which she had never even dreamed of in her past selfish life. All her old way of thinking was completely cast off,--the old garment was replaced by a new one of shining brightness. Edith would never forget these two good friends. George's tactful sympathy carried her through her crisis. Alma's woman's heart wept with her, and so her triple loss was made less awful in its consequences. However, with returning health, came a fearful melancholy which neither could alleviate. Howard was ordinarily kind, but seemed to fear the slightest reference to her grief. He was away from home a great deal. Always he was punctiliously careful to leave her well provided for and not alone, but her illness seemed to irritate him, and she could see that, being any length of time at her couch made him uncomfortably, restless. His coldness hurt her with a new constant pain. George's watchful patience, and constant thought of her was a vivid contrast, and she found herself looking for his visits with an ever-increasing longing. It was the subtlest working of heart upon heart, which finally chilled her love for Howard, and made his presence a source of constraint and embarrassment. Edith did not yet acknowledge to herself that her love was any the less. But as love generates love, so Howard's aloofness and indifference was surely generating its own kind in his wife's mind and heart. "There is Cadman's auto," Howard remarked in a relieved tone, as he looked from the window and saluted George as he alighted. "We will get his opinion about it." At the sound of George's name Edith's eyes brightened. She never allowed herself to think of the time when his professional calls would cease. She had a vague, unhappy fear that he would make no other calls. As he entered the room, she tried to rise to greet him, but she sank back on her cushions. George's eyes scanned her professionally. "Not any better today? I expected decided improvement." Going to the couch, he took her hand gently and held it up for inspection. "A nice shadow of a hand, is it not, Mr. Hester?" he asked, smiling. "A hand that was once plump and fair," replied Howard, trying to be jocular. "I'm just telling Edith she must go away and live in fresh air and sunshine. What say you?" "Yes," replied Cadman grimly; "But she needs something more than fresh air and sunshine." "She has but to ask, and it is hers," said Howard; his spirits rising at the possibility of an unpleasant situation being removed. "That is a greater privilege than most possess," returned George quietly. Then he turned brightly to Edith. "And what would our little patient like most?" The violet eyes grew sadly thoughtful. "I'm not sure that I desire anything, only to be left alone--to die or live, as God sees best. I would like to please Howard and go away,--but I couldn't--O! I couldn't bear the awful lonesomeness of a strange, big place!" She spoke like a frightened child, and a quick sob was controlled with effort. George's heart was beating wildly. He longed to take her in his arms to comfort her. He dared not show his excess of feeling. Glancing at Howard, he saw an impatient frown darken his handsome features. "Edith is so indifferent to her health. I don't see what we can do," remarked Howard coldly. "Yes, I understand," Cadman replied evenly. Then he turned to Edith again, and she read in his eyes the same wonderful expression that had thrilled her before. Never did he drop his gaze, and he looked untold sympathy. "I understand. I have known just how this would be. You must go away, but you shall not be lonesome, I have your two best friends going with you." "I don't understand," said Edith, with a show of interest. "Of course not," he said, smiling. "Betty Emmit arrived in New York yesterday and telephoned me. I called upon her, and found her,--not sick, but tired out. I think she needs a change. I then called on the Mission President--by the way, a fine man,--and proposed that Betty accompany you to the mountains for a week or two--mutual benefit affair! Then I've spoken to Alma, and she is going too. How about that?" Edith's eyes brightened with pleasure and gratitude. "It seems too good to be true," she said happily. You are so thoughtful, George. "You see, we professional men know the needs of our patients beforehand," George replied, smiling gravely, "You will go?" "O, yes,--with Alma and Betty, and I'll try very hard to become well again quickly." George arose hastily. It was hard enough for him to conceal his feeling ordinarily, but he could hardly stand the present situation. "I am rushed today, so I cannot linger," he said. "There is nothing I can do for Mrs. Hester at present," he added turning to Howard. "Mrs. Lambert will call today, and make all arrangements. The sooner she goes, the better." "Thank you, Cadman, thank you!" he exclaimed. My mind is quite relieved." "Of a burden you never carried!" thought Walter. To Edith he smiled reassuringly. "We'll get you so strong, you'll never think of loneliness," he said with great gentleness. When he was gone, Howard turned to Edith, all smiles. "You don't mind if I leave you for a few hours,--Mrs. Lambert will soon come, and I have an important date." "O, no," replied Edith, dreamily closing her eyes. "Make any arrangements you like, and don't spare money, you know." He leaned over and lightly kissed her forehead. Then quickly he left the room. Edith, alone with her thoughts, began to feel a twinge of her sensitive conscience. "Howard is generous, and I wish I could show more appreciation. But I couldn't care for money--if he would only stay with me, sometimes." Then her thoughts wandered to George. "He always knows what I need, she murmured." He always knows and always gives." CHAPTER XV. Spirit Upon Spirit. "I'm so glad that we did not choose a health resort!" exclaimed Alma standing up and feasting her eyes upon the rolling hills; green valleys, and chain of lakes. "Yes, this is far better than contemplating other sufferers. I do hope that I will soon be well," returned Edith, who sat propped by pillows in an invalid's chair. "Of course you will dear. This air would refresh anyone," Alma said, taking a deep breath with keen satisfaction. "You're not really ill now--just a poor little wilted flower that needs refreshing." Edith smiled sadly. "I hope that you are right. But somehow Alma, I feel as though everything was slipping away from me, and that my time has come to soon leave you all." "Edith dear, you must not talk so. Such thoughts keep you from getting well," her friend replied, looking lovingly at her through a mist of tears. Silently Edith gazed down the valley, and then giving a sigh as if to turn away from her own dreaming, she turned to Alma, smiling. "Alma, we've been here just two days, and you have not told me your great secret. Now is the time to confide." "That is just why I came to this place of seclusion this afternoon. I am anxious to talk it out. I am not sure whether you will be pleased with me or not. Promise me--you won't scold?" she asked playfully. "Scold you?" Edith said softly. "How could I?" "Edith, I don't know if I ever told you that Will's death left me entirely penniless." "Penniless, Alma? Why didn't you tell me long ago. You have not wanted for anything, have you?" she asked anxiously. "I have wanted for nothing, dear. I did not know, myself, what state my money affairs were in. George said, when they found dear Will's coat, that some valuable papers were in it which meant provision for me and Harold. He told me to leave all money matters to him and not to worry. I was glad to be relieved, and never found out until two weeks ago, that George has supported us all this time. Edith's eyes flashed appreciation. "How noble he is!" she exclaimed. "Yes, indeed! When I discovered the truth, I determined to take care of Harold and myself in the future. Other women have done it, and there must be some way. But when I was most troubled, George asked me--to marry him!" She paused a moment and dropped her eyes abashed,--as if the thought was almost an accusation to herself. It is well that she did not see Edith's quick flush, which receding, left her paler than ever. "I never have dreamed of marrying again. It would be impossible to ever forget Will. I meant to be true to Will's memory and live my life for Harold. But George's persuasion gained my consent. Do you think that it would be wrong to marry without the proverbial love?" "Yes," answered Edith in low, eager voice. "How could you accept such a noble heart and give so little in return?" "You are mistaken. George is giving me no more than what I am giving to him. Suppose his heart is buried in a lost affection, and I am really helping him, as he is helping me, to overcome a never forgotten agony of regret? He possesses almost the love of a father for Harold, and pleads the opportunity to care for him. Have I then done wrong?" As she asked the question, she looked up at Edith, with a slight hesitancy. Edith lay seemingly thoughtful with half-closed eyes. She was in reality trying to compose herself before replying. "I think, under such circumstances you are doing right, especially by Harold," Edith at last replied, looking up, her eyes luminous with excitement. "Such a friend will be a perfect husband, Alma!" she exclaimed earnestly. "Such a friend will be a perfect friend always, Edith," Alma returned firmly. "None shall ever take my dear Will's place. Walter understands that and is satisfied. You will think me a strange woman," she added. "No, I think that I understand. You will always give the best that you can to George--I am sure of that." "Yes. His goodness and his sorrow will always make me generous with him. He did not confide the name of his lost love, or the time of his loss, but whether it was ten years ago or one, he certainly suffers still!" Again Edith's struggle for self-control left her weaker than ever. Alma suddenly noticed her pallor. "Why, dear girl, you're faint. O, I have talked so long, and forgotten your condition. Forgive me, dear," and hastily adjusting Edith's wrap, she began to wheel her chair toward the small boarding house, which was hidden in the clump of trees only a hundred feet away. The little house held about fifty guests. It was situated on the lake front, and for quiet and beauty of surroundings, it was hardly surpassable. Betty and Alma were ideal companions for Edith, but both were worried at her condition. They had been there for one week, and Edith grew weaker and weaker. As Alma and Edith approached the house, Betty came out to meet them. She looked at Edith anxiously. "Edith dear," she said gently; "won't you do me a great favor?" "Anything I can, my Betty," replied Edith. "Won't you let me have the elders come to administer to you?" "O, do!" said Alma. She and Harold had been baptized, and she was now full of faith in the Gospel. "But my faith in the elders is not strong," she objected. "Never mind that. Will you?" Edith consented with a tired little smile. So Betty sent for the elders. They came and administered to Edith. She immediately took a turn for the better. After their departure, a young "Mormon" doctor, who had been studying in New York, came out to take a quiet vacation at the little boarding house. He was immediately interested in Edith, and followed up the good work of the elders by daily visiting with her, and talking about Gospel truths, in such a way that greatly interested Edith. Betty and Alma were delighted, and watched their friend's rapid restoration to health with thankful hearts. Alma wrote to Dr. Cadman: "Dear George:--Edith has suddenly taken a turn for the better, since our elders have administered to her, and there is a Dr. Holt here--a 'Mormon'--who is interesting her greatly. When with him, she seems to forget everything but their conversation. When he leaves her, one would declare he had given her some magic tonic, instead of having talked to her for an hour. We meet every day, in a little summer house on the lake front. There Betty and I look on, enjoying it all." * * * Edith's condition improved so rapidly, that after three weeks, the invalid's chair was dismissed, and she walked out alone. Betty was then called back to her mission work. Howard's letters were full of delight at Edith's recovery, and he wrote continually expressing his regret at his inability to visit her at Boonville. Some important business kept him in New York, but he intended to spend a few days with her at the end of the month. He would then expect her entirely well, and her old lovely self. Edith understood all his excuses. These letters were a bitter cup to her, but she drained it and looked for sympathy and help elsewhere. Religion had always been her greatest comfort, but Betty and Mr. Holt had been the first ones to give her the full realization of the absolute completeness of a life with God. Under Mr. Holt's guidance, she came to see all men as the "Children of God," and so she determined to look for the good in all. The pain from her husband's indifference became less. She dwelt more and more on the good qualities of Howard's character, and prayed for patience and love for him. Since meeting Mr. Holt, her whole life seemed focused differently. Clear and straight seemed the path now, which before had seemed hazy and indefinable. It is true, his personal magnetism influenced her as strongly as his logic, but as it was the influence of goodness, she did not try to resist. Borne upon the wings of spiritual thought, she soon overcame her earthly sorrows, and rested in the contemplation of the vastness of infinite, eternal things. The heretofore fixed realities of life became capable of change and progress, and the hitherto unreal mysterious realms of thought, assumed a vital reality that filled her with wondering delight. At the end of the month, she was indeed her old healthy self. Howard appeared at the time expected. When he first met Edith, he was struck with the change in her. Never had he seen her so lovely, and he was puzzled at the transformation. A month in the hills could bring health to a convalescing invalid, but there was something more--an added sweetness and beauty which must have its origin in some cause unknown to him. Howard thought with irritation of Edith's letters. They had been full of friendship for a Mr. Holt--a "Mormon," too, and words had seemed inadequate to express her opinion of him. Frankly she wrote of her daily meetings with him and of his wonderful spiritual nature. Howard, glad of being rid of the ugly prospect of an invalid wife on his hands, had read all these letters with a tolerant laugh. "Spiritual fiddlesticks!" he said to himself. "How women do get carried away with this milk-sop sort of men!" He had a distinct contempt for all religion, but he thought it a good fault to encourage it in women. It kept them in line and kept them more submissive. But "Mormonism" that was the limit of fanatacism! But now that he saw Edith, and perceived the subtle change pervading her whole being, a keen suspicion shot through his mind, and the thought of meeting Mr. Holt became irritating. It was many hours before he met this chance acquaintance of his wife, and, meanwhile, he had ample time to mature his feelings which originated in the slighted doubt. He and Edith were seated on the porch together, when a stout, little piece of femininity appeared, and made it opportune for Edith to introduce her, "Delighted to meet you, Mr. Hester! Indeed, it is time you came to look after your lovely wife! We won't say why!" she added with a knowing smile at Edith. Edith blushed at the insinuation, but Howard answered smilingly, "Mrs. Hester is quite capable of looking after herself." In spite of the smile, the lady felt the rebuke of his words, and soon left them. "Really, Edith, you should be more careful in a place like this. A married woman, without her husband, cannot pick up chance acquaintances among gentlemen. If she does, she must expect gossip to get busy," he concluded with quick impatience. The rebuke hurt, but Edith had determined to let no thought of herself intrude during Howard's short stay. "There are always those who cannot appreciate the good intentions of a man like Mr. Holt. That lady is one of them," she said calmly. Howard gave a low, cynical laugh, and keenly eyed his wife. "A married lady is not supposed to appreciate any man's attention, good, bad, or indifferent." Edith knew it was no good to reply, so she sat in embarrassed silence. She was glad when Alma soon joined them. "Have just had a letter from George," said Alma joyously. "Harold longs to see me, and George longs to see the miraculous change in his patient, so both are coming to Boonville next week." "That is well," remarked Howard. "He can perhaps predict when Edith can return." "I am ready now," she said quickly. "I am perfectly strong." Alma turned to Howard. "Really, Mr. Hester, Fate must have directed us here. Edith owes a great part of her recovery to Mr. Holt. If he were not such a Godly man, I would believe he had employed magic!" A quick frown darkened Howard's countenance, and he puffed his cigar in short, jerky puffs. Alma did not realize how she had heaped coals upon fire. When Edith and Howard were again alone, Mr. Holt appeared. When Edith introduced them, she noticed her husband was barely polite. He vouchsafed no pleasantry whatever, which was entirely contrary to his usual, jovial way of meeting strangers. Mr. Holt, seemingly, did not notice any coldness, and directed his conversation with his accustomed earnestness. "Well, Mrs. Hester, I will be leaving Boonville tomorrow," he said finally. Howard read disappointment in his wife's face. "O, I am sorry to hear that," replied Edith, with more fervor than Howard thought necessary. "I--we will all miss you, more than you guess." Mr. Holt regarded her with deep concern. With no excuse whatever, Howard left them, and entered the sun parlor nearby. Edith followed her husband's retreat with a gaze full of troubled surprise. Mr. Holt quietly took Howard's seat, and said, kindly: "We have grown very near together in all spiritual thought, have we not? Then, let us be frank in all truth between us. Your husband, Mrs. Hester, does not like me. No, do not gainsay the fact. I read his thoughts in his scrutiny of me. He misjudges the "Mormon," as most people do,--such is the way of the world's judgments!" He handed her a book. "Read this, and learn precious truth as I could scarcely give it." "Thank you," she said earnestly, her embarrassment at her husband's show of feeling making her ashamed to say many words. Her husband approached unnoticed. "Edith, I would like you to return Mr. Holt's present." Edith turned to meet the first real anger in her husband's eyes. She arose, and drawing herself to her fullest height, she faced him in sudden indignation. Mr. Holt arose also, and, looking from one to the other kindly, he said calmly: "I regret this, believe me. Had I known--" "Edith," interrupted Howard, with a slight rise in his voice, ignoring Holt's presence entirely, "will you please oblige me?" Holt's steady gaze gradually drew Edith's eyes toward him. She read in their soulful depths, only tender entreaty to obey. With a sudden flood of outraged dignity, she turned to Howard. "For the first time I must refuse you," she said firmly. "This book is the gift of a noble friend. As such I shall prize it always." She held out her hand to Mr. Holt, and he took it. Reverently bowing his head, he said quietly, "God bless you both." Raising it again, he looked toward Howard. His face, angry and tense, was stubbornly averted. He looked toward Edith. She smiled at him gently. "Goodbye, good friend," she said quietly. "Goodbye," he said, with a world of sympathy in his voice. Then he turned, and with slow thoughtful footsteps, walked down the path and was lost to sight. CHAPTER XVI. Away From the World, Soul meets Soul. "I'm more than pleased with Edith's improvement," remarked George to Alma, as they sat upon the porch awaiting Harold's return from exploring the premises, and Edith's awakening from her daily siesta. "But if you had seen her one week ago," returned Alma sadly, "And, since then, seen her fail daily, you would be as discouraged as I am." George looked at Alma steadily. "What has made this change? There must be a cause, Alma; are you hiding anything from me?" Alma dropped her eyes evasively. Should she tell George everything? After all, it was Edith's affairs. It savored of unfaithfulness to her to betray her confidence. But then Edith's health! George could do nothing for her, if he was deceived in any way. He ought to know what a selfish, suspicious husband she had. With the thought of Howard, Alma's face tingled. How he left at an hour's notice, without saying goodbye to Edith! He had lingered just long enough to see Mr. Holt go. Suddenly Alma looked up to meet Walter's earnest gaze. "George, let us go to some more private spot, and I will tell you what you ought to know." "I ought to know everything," replied George gravely, as they left the chairs. "Otherwise I am useless professionally." They walked down the path until they reached the same little summerhouse where Edith had laid in her chair and listened to Alma's confidence. Edith, from her window at the house, saw them through the trees and watched them enter. Then they were shut out from her view by the dense foliage. She stifled a quick sob. Nervously she resumed her dressing. It was George's first day in Boonville. She could not rest, but sought solitude on that pretext. Now she must soon join them and act her part. Slowly she dressed, delaying the ordeal as long as possible. Her toilet at last completed, she seated herself near the open window and looked out upon the lovely lake view. Her thoughts today had tortured her almost beyond endurance. "Would that I could lose myself in its depths," she said, wearily, and a great melancholy superseded her sterner mood. "That is a wrong thought," she said to herself; "Mr. Holt would call it the result of the selfishness that makes for sin." Her eyes wandered to the table near by where lay the chief cause of her distraction--the book--the one resented gift from a friend. As yet, she had not even unwrapped it. A peculiar feeling made her decide to leave it untouched until her husband's anger had passed. Howard had shown no signs of relenting. Not a word had he written since his return to New York. Her check was sent as usual--that was all. Money! That was all he seemed to think that she needed! She tried to regard him kindly. She tried to be generous. She failed. Mr. Holt had gone. His influence was withdrawn. In his place had come George--noble George, for whom her heart beat wildly. Yes, she acknowledged it to herself. Now that it was too late, she knew the error that she had made. When free, she had refused his love. Now that it was a sin to acknowledge his supremacy over her heart, she was forced to realize it most painfully. Mr. Holt's goodness had temporarily lifted her above her sinful longings, even; he had brought her to a state of mind where she really desired to love Howard in the same old easy way that she had always cared for him. But now her good angel had left her side--just at the time that she most needed him and his help, and the influx of passionate longing and regret for the unconquerable past was overpowering. How weak she was! Had she fallen from all her highest ideas of right! She tried to pray, but her lips were as dumb as her heart. Suddenly, she arose and straightened herself in stern resolve. Heart and mind were aroused in a desperate determination to overcome. She left her retirement and sought the porch, there to await the rest of the party. Though she was not the girl of bloom that she had been on her husband's arrival, her health was assuredly regained in spite of Alma's anxious fears. She espied Harold first, coming toward the house with an armful of branches. "Just the kind that you can make dandy, white whips with," he informed Edith as he neared the porch. Coming up the steps, he threw the whole bunch down at her feet. "That will be enough, I guess. Where's cousin George? He promised to make them for me." Edith stroked his curly head gently. "Your cousin is taking a walk with your mother. Come sit with me awhile." Harold eyed her with boyish frankness. "I'd rather get cousin. You can't make those, you know. I'll find them pretty quick, all righty!" Just as he turned to go, Edith espied George and Alma appearing to view. "There they are, Harold!" she said brightly. "Bully!" exclaimed Harold, and with eyes dancing with delight, he ran down the path to meet them. George saw the boy coming. He held out his hand as usual, but his face remained set and stern. Alma was flushed and excited. Neither expressions did the child notice. "Just going to hunt for you," he cried boyishly. "Lots of whips for you to make, Cousin George! Whole heap!" Alma looked toward George, anxiously. "Cousin George doesn't feel like being bothered, dear." "Oh, but he promised!" the boy exclaimed, with a face suddenly full of miserable disappointment. George forced a smile. "There, Harold, don't sulk! You know I don't like that. I'll make you a few now--a whole lot tomorrow." "Thanks!" he cried boisterously, throwing his cap in the air, and then turning to run back to his precious find. They were all soon seated in a circle, George busy whittling. Alma realized it was the last thing he wished to do. She had witnessed a display of feeling from him that she never guessed his calm nature capable of. "His friendship for Edith must indeed be very strong," she thought. She was sure he was placing his feelings under constraint at the present time. Perhaps he would like to be alone with Edith to study her, and judge for himself just how far her troubles were influencing her health. "Harold," she exclaimed suddenly, "wouldn't you like Mus to show you some lovely deer?" "Where?" asked Harold, quickly. "O, Mus can show you," she answered, nodding her head mysteriously. "Cousin George can take Mrs. Hester out on the lake in the meantime. Then when we have seen the lovely deer, we'll follow them in another boat, and see if you can row as well as Cousin George." "Whew!" returned Harold, with a low whistle, more expressive than words. George looked up, gratefully to Alma. "Would you like to go, Edith," he said quietly. "Yes, indeed," replied Edith, with a thrill of genuine pleasure. "Hurry, boy, away with the whips. Hide them safely, sir, until tomorrow." Harold was only too ready to obey, and in ten minutes the little group was divided. Silently, Edith walked by George's side, down to the lake. George noticed her embarrassment, and talked of the place and surroundings. Once seated in the cushioned stern of the boat, Edith gave herself up to this pleasure with a dreamy joy, overcoming her lonely strivings. For a few minutes, only the light splash of the oars broke the silence. When they had almost lost the house from view, George looked around upon the big expanse of water. "This is your first outing on the lake?" he asked gently. "Yes, my first. It is delightful," she replied softly. "Then you cannot direct me which way to row," he asked. "That little bend," she answered, nodding her head toward an outlet a hundred feet in advance, "leads to the next lake. There is a perfect chain of six lakes, six miles in all, and each as beautiful as this one, so they say." "Not dangerous in a storm?" asked George, watching carefully a few approaching clouds. "They say not, except in case of a wind storm. Then the lakes shut in by the hills, get the full force of the wind. That is a rare occasion, though." Thus ordinary conversation put them more at ease. On they conversed, and on they rowed, passed the first three lakes, disguising from one another the keen delight each one felt, at this drifting alone together through the calm stillness of nature. Several times George stopped and listened for the sound of oars which would signify Alma's coming. But each time all was silent, and on they spun. Edith was surprised at her own happiness. Was it nature's whispering or George's strong, manly presence, that made her feel so sure of herself, and subdued her restless spirit? Finally, the fourth lake was reached. Its shores were wild and lonely, unlike those of the other lakes. Not a bungalow could be seen. Here and there an opening appeared, where open camp had been kept. Otherwise it was a perfect wilderness of pine and brush. "Would you like to land and rest awhile?" George asked. "The clouds have gathered slightly, but it promises no rain for several hours." Edith gave consent and George made for one of the camp openings. When they had alighted and fastened the boat to an old stump, of a tree George looked about the clearing. "I have it!" he exclaimed, and, leaving Edith, he returned in a few moments with two logs. "Rather rustic, isn't it?" he said. "Best we can do, however. There! Sit on this, and rest yourself against the tree. Are you comfortable?" "Very, thank you," she replied. "And you?" "Shall do the same," he said, adjusting the log and leaning against the tree opposite to hers, with a full sigh of satisfaction. For a few moments he feasted his eyes upon her loveliness. The green forest and open camp made an odd setting for Edith's pale beauty. There was nothing in his glance to embarrass Edith. Far too honorable to convey his feelings through even unspoken language, he simply gazed at her with open, friendly scrutiny. She smiled back at him. "Do you pronounce me well?" she asked. "To all appearances--yes. After two weeks, you can return to New York any time you wish." "After two weeks? Why not in a few days?" "We want your good condition to be lasting. Mrs. Lambert tells me you looked better one week ago than you do now. Did you feel better then?" It seemed unkind for George to ask her such a question. But he was determined to see for himself how deep a trouble was hers. His eyes regarded her intently. He noticed the sudden droop of the eye-lids to hide the shadow beneath them. Her lips quivered in spite of herself, and her hands toyed nervously with the lace of her dress. A sudden rush of pity destroyed his own self-control. Leaning toward her, he laid one strong hand on her two small fair ones. "Edith, look at me! Tell me--your old friend, little girl--what troubles you?" Compelled, she raised her eyes to his. The violet in them seemed deeper and darker with a great overpowering sadness. It expressed such melancholy depression, that George's whole being thrilled with the pain of it. "Thank you for your sympathy George. If you are my friend, you will ask me nothing." "You will not confide in me?" he pleaded, his whole heart's love unconsciously vibrating in his voice. The touch of his hand and his compassionate voice filled her with an eagerness that frightened. She longed to lay bare her heart,--to seek solace from this man who had awakened the only real love her heart had known. Why couldn't she have this consolation at least? He would never know that she loved him. She would always be true to Howard--George would despise her if she were not. George's eyes were asking her to answer--asking her to confide in his great heart. She felt their power. She drank in their intense sympathy--then suddenly she grew deadly pale. She shrank away from him like a frightened child. "Edith, what have I done? Speak! Surely you cannot fear me?" he asked gently. Afraid of him? No! But she dared not tell him she feared her own poor, weak self. "Don't, George, O don't!" she said pitifully. "Ask me nothing. I am not strong, that is all. I ought not to have come. Let us get home quickly. Alma may become alarmed." He drew away and contemplated her with surprise and concern. "Poor child! Whatever troubles you, let it be your own sorrow then, dear girl. I never wished to worry you about it, Edith." "O, I knew you did not," she replied miserably. She arose, and for a moment, weakly leaned against the tree. "Let me help you," he said gently. She allowed him to assist her into the boat. When he had rearranged her cushions, and seen that she was comfortably seated, he took the oars and started the boat quickly. A feeling of intense shame kept her face averted. Neither spoke for some time. The setting sun was entirely hid by heavy ominous clouds. Small ones were gathering from every direction. "I hope we get ahead of this storm," remarked George anxiously. "These mountain lakes are so treacherous." Suddenly, little ripples and currents appeared upon the glassy surface of the lake. They were about a quarter of a mile from the shore. George stopped rowing and scanned the heavens intently. "We must make for shelter until this is over," he said decisively. "See! There is an apology of a log cabin over there. It will protect us from the rain, anyway." He quickly swung the boat about and headed for the small encampment. A sudden squall caught the boat sideways. Edith caught the rim of the boat to steady herself. "Not a minute to lose," said George grimly. Hardly had he spoken when a second squall struck the frail craft. With a suddenness almost incredible, the boat was lifted almost entirely out of the water and then with a heavy splash, it completely reversed. So quickly had the wind accomplished its treachery, that Edith realized nothing until she felt herself rising to the surface of the water, while a strong arm grasped her own with an effort. George kept her above water with one hand while he held on to one end of the boat with the other. The wind was blowing strong, but no rain had as yet fallen. Edith felt little or no fear, and with almost a smile she asked George. "Now what can we do?" "You are not afraid?" he asked in doubtful surprise. "Not with you," she answered quickly. "Then we must swim ashore. Another squall and the boat may strike us," he said fearfully. "I cannot swim," she said, for the first time feeling the fear of the dark water around them. "No need. Hold on to my shoulder. Don't let go--not even if we go under a wave. I will bring you up safely again. You understand?" "Yes," she obeyed, and with a strange feeling of perfect protection, she gave herself up to his guidance. George struck out in a bold stroke. For a time he swam with rapid progress. Then his stroke slackened and he made decided effort. Edith had been watching the fast nearing shore. Now she watched his face. It was growing white and drawn. She gave a little scream and unconsciously tightened her hold. By a desperate effort George kept them above water. "Relax your hold!" he shouted, hoarsely, and she could see the words wasted precious strength. She tried to calm herself. Her heart beat wildly. Never once did she look from George's deathlike face. On he swam, straining every nerve and muscle. At times his eyes almost closed. Finally the shore was reached. Wading through the shallow water, he dragged Edith quickly to the dry beach. "Safe!" he exclaimed. Then with a low cry of pain he staggered forward. Edith caught him by the arm. With a strength born of the hour, she prevented him from falling to the ground. Quickly she sat beside him and lifted his head upon her lap. "George, you are hurt," she cried fearfully. "Yes, please unloosen my vest. The boat struck me here," he said, touching his chest to denote the spot. Carefully she uncovered the wound. Blood covered shirt and vest. "O! George! George!" she sobbed piteously. George struggled to a sitting position. "Edith, don't waste time with me. It is my finish. Go around to the point where you can be seen. They will surely come for us some time. Go! It is almost dark!" She leaned over him, until her fair hair touched his own. "Leave you now? Never!" Her tone fascinated him and he looked at her with growing intensity in his now sunken eyes. Soul met soul in that long, hungry gaze. Behind them the storm raged through the forest. Before them the waves beat wildly. The time and place completely separated them from the world. Alone with death--and George. The fearful past was entirely obliterated. The eternal future--what might it bring? Only the fleeting now was surely hers! She watched his face becoming gray. His eyes still shone upon her. "George," she murmured, putting both arms around his drooping head, "we shall die together." His eyes closed, and she uttered a cry of misery. "George! speak! speak! You must tell me once more you love me!" His eyes opened upon her with a great joy. "Edith, you--mean--that?" "Yes! Yes!" she answered, and her gaze so intense, seemed to thrill him to life. He struggled to his feet. She arose to support him. With sudden new strength he held her off. "No! No! You are his--his by right. God help me!" Edith leaned forward eagerly. "George, I was his in life--now death unites us both! I love you, George! I love you!" "God bless those dear words!" she heard him whisper. Then with hands imploringly outstretched, he fell at her feet. CHAPTER XVII. Edith's Release. "He will live," gravely pronounced the old Boonville doctor of forty years' good repute. "Only just in time," he added. "Fearful case of exhaustion and loss of blood. Needs careful nursing--very careful. Who can take care of him here?" "O, I will take every care," exclaimed Alma, coming forward from the little circle surrounding the doctor for information. "Well! Well! We need have no fear then," he said kindly. "And poor Mrs. Hester?" asked one sympathetic onlooker. "Wonderfully controlled, considering the shock. Almost too much control! I would be glad to see the tears come. A little hysterics now, a little spell of woman's weakness would be a good thing for her," he said, with a broad smile at the ladies. "Good-day, everyone, good-day," and the old man passed on to his carriage. Many voices gave vent to satisfaction at the good doctor's report. The rest of the day little was talked of among the borders, but George's and Edith's narrow escape and rescue. When found, Edith was lying unconscious beside George, who was taken up for dead. With the hope of saving Edith, they had sought aid in the quickest possible manner, and immediate attention was given to both. Alma, alternately by the side of George and Edith, scarcely knew the hours pass, until she stood with the group to await the doctor's verdict. For the first time she breathed freely. She turned to little Harold, who stood near with round, wide eyes and parted lips. "Be Mother's good boy, and take care of yourself, dear," she said gently, "Mus has her hands full now." "You bet!" he returned with grave emphasis--and with this assurance, Alma sought Edith's room. Entering, she stepped quietly to the bedside. Edith lay motionless, her eyes wide open, staring fixedly at the ceiling. Two hectic spots burned in her cheeks. Slowly she turned her gaze toward Alma. Not once in these long hours, had she asked for George. The doctor advised them to avoid any mention of his name. She was not delirious, but a little might make her so. Alma took Edith's hand and stroked it gently. "You will be all right again very soon, dear." Edith smiled sadly. "No, Alma dear, I will not be well again. I have not long to live. Will you do something for me quickly?" "O, Edith, don't talk that way?" exclaimed Alma, greatly distressed. "You know I would not deceive you. The doctor says you are doing wonderfully." "Yes, Alma, but the doctor does not know all. I'm glad to die, dear,--and God will use me on the other side for His great work." She paused in her weakness, and then continued, "Alma, don't lose one moment. I want Betty. Don't get me a nurse. I want Betty. I'm going soon, and Howard--send for him too." "Edith dear," persisted Alma gently, "you're not going to leave us; do put that thought from you. But I'll have Betty here before night, and Howard too." Edith did not reply, but closed her eyes, as if to sleep. Alma telegraphed to Howard, who replied, that if it was not really serious, he could not come for two days on account of important business. Betty, however, took the next train to Boonville, and arrived there about dark. "Alma," she said, "I told President Gladder all about this sad affair, and he said I could stay to help you until both were better." "O, I'm so thankful!" exclaimed Alma, relieved. "Edith has a wrong idea that she is going to die. You must talk it out of her directly." Betty was pale but calm, when she approached Edith's bedside. For a moment she silently gazed at the sweet face on the pillow. The closed eyelids slowly opened, and Edith looked at her with a great fondness. "So you've come, Betty dear? I knew you would." Betty knelt down by the bed and, taking both hot hands in hers, she kissed them again and again. "My Edith! dearest, of course I came! Now I'll stay with you until I've helped you get quite well. President Gladder said I could." "He's kind, Betty, God will bless him. But, Betty, I'm not going to get well." "Whatever has put such an idea into your head?" asked Betty smiling, and controlling herself with effort. "God has told me so, Betty--in a wonderful vision. No, I'm not delirious dear--my mind is clear. I've only a little while to be with you dear. I want you to talk to me of the gospel; all the time that is left. I know it is true, now that it is too late to be baptized. Betty promise me, you'll be baptized for me when I'm gone?" This was too much for Betty. The tears came as she looked into the eyes of this dying friend, who had done so much for her. "O, dearest, I would promise to do anything, but you must try to get well. We need you--you must try!" "I wouldn't be much use here," returned Edith, "but"--then her eyes shone with a sudden happy light--"I'm going to do a great work when I pass over. Listen--my vision was so plain. I was in a strange country--I saw hundreds of stricken people pass me by; they were captives in chains, and they were dragging along, with faces, Betty, those sad faces! They looked at me beseechingly, with sunken eyes that held such a haunted hopeless expression. I tried to speak to them, but could not. On, on they passed. Their number seemed endless. I felt stifled by their misery, and uttered a low cry. Then I looked up to see an angel standing by me. He pointed to the passing crowds. "You who have loved the destitute," he said, "do not be afraid to die. God has ordained you to preach the Gospel to these waiting spirits--now hungry for the truth.' That was all. The vision vanished, but it was enough. It wasn't a dream. It was a message from God, Betty. Tell Alma it was a real vision." Betty felt that Edith spoke the truth. A sad certainty threatened to overcome her. Silently she prayed for strength. Edith's effort had exhausted her. Gently Betty stroked her head as she fell asleep. Then she sought Alma and told her all. "Alma, it is best to face the worst. Let us be brave. Perhaps it was a dream, but Edith is so sure. Let us pray for strength to accept whatever comes." Toward morning Edith grew weaker. The doctor came. "Is she in danger?" asked Alma anxiously. "A big change for the worse," replied the doctor gravely. "Keep her very quiet. I'll come again about noon." Betty sent for the elders to come as soon as possible. But soon Edith feebly called Betty and Alma to her side. "Betty, hold me up in your arms. Alma, come close. I can't see very well." Betty held her gently, Edith's fair head resting on her shoulder. "Now, kiss me, Betty--and Alma," said Edith with a happy smile. As they kissed her, she murmured, "Goodbye, dear friends, goodbye." Then her lovely eyes lit up with an unearthly rapture. Her spirit was freeing itself of mortal frailty. "Look! Mother! Father! Yes, I'm coming--coming--" and with a last faint gasp, she passed away, leaving Betty holding her lifeless body, in agony of grief, and Alma kneeling sobbing by their side. CHAPTER XVIII. The Dream of the Past. Time heals all wounds. It did so with Betty. Her great faith reconciled her to Edith's death, though the loss of her friendship was a keen sorrow for a long time. George's marriage to Alma--this was a trial to Betty that threatened to culminate her mission. President Gladder was worried about her health. "You seem very unwell, Betty," he said kindly. "Would you like to go home?" But Betty pleaded not to be released. "I'll be better soon," she said, bravely. "I do love my mission, so it will help me." So Betty stayed, and gave her whole heart to her mission work. It was not long before she was her old bright, sunny self. Fortunately George and Alma went on a prolonged trip to Europe. Betty's love for George was unchanged, but she, finally, found an unselfish joy in thinking of his happiness with Alma and Harold. With this overcoming of self, Betty became a woman, and an added sweetness was hers. Everywhere her mission work was a great success. When her release came, which was just before George and Alma returned from Europe, President Gladder parted with her with deep regret. "Betty, when you are gone, I shall miss a great power in the mission." Betty flushed with pleasure. "Whatever has been done, has been done through me, and not by me," she replied humbly. ***** It was a beautiful, clear day, when Alma, now Alma Cadman, entered her old home with George and Harold. The boy was in excellent spirits after seeing the wonderful world, and his constant, eager questions about what he had seen and heard, made the homecoming void of serious thought. It was Alma's wish to keep the home untouched by any changes. George, quick to read her thoughts, knew that she lived much with Will's memory, and longed to keep the old surroundings. George respected her devotion. It did not make her morbid, for Harold was her living joy, and in him she found her new thoughts and activities. Her fondness for George was as it always had been, and his companionship destroyed her loneliness, and she was able to smile and be happy once more. Alma went eagerly from room to room, George and Harold following. "Let the library be last," said George smiling. "Why?" asked Alma surprised. "My wedding present was to greet you on my return, was it not?" "Just what I'm looking for," she replied laughing, though in reality not having thought of it until this moment. "It is in the library," answered George quietly. "We will inspect all the house first." "How clean it all looks! Who did you trust to keep it like this? I expected to find it all cob webs?" "Betty begged me to leave the keys with her, so that she could see to it herself. It was her secret, you know." "Dear Betty! Always doing something kind! I must see her tomorrow, surely." At last they reached the library. "May I?" she asked, with her hand upon the door knob. "Yes or no, would be the same to an inquisitive little woman," he answered, laughing down at her. She opened the door and they entered. The light was just strong enough to show the room, cosy and inviting as they had left it. Alma looked around wonderingly. "I don't see it, she said, turning to George. "O! Mus! Look! Look!", cried Harold, who had ran across the room, and stood staring up at the wall in open-mouthed wonder. Alma turned. With a cry of painful joy, she stood transfixed. Over the mantle of the fireplace, hung a life-size painting of Will Lambert. The massive gold frame was a brilliant setting for a perfect likeness, which looked down upon them with the direct glance which gives a picture the semblance of life. For a few moments she gazed into Will's fine dark eyes. Harold, not removing his eyes from their new discovery, gradually edged up to his mother, and slipped his hand into hers. "Mus, it's Daddy!" he said in an awed whisper. "Will he come back to us?" Alma's arms encircled the boy and she pressed his curly head close to her without answering. George came forward, and touched the boy's arm. "Come, Harold. You know you promised to show Cousin George all your wonderful toys. I'm going to live here now." "Always?" asked Harold eagerly, leaving his mother's arms. "Always, if you are very good to me, sir!" George took Harold's hand, and led him from the room. Gently closing the door, he left Alma alone with his gift to her. Long she looked at her Will. Memories, tender, and suffused with a passionate regret, swept over her being. "O Will! Will! Do you forgive me? But for my selfish, shallow life, you would be here now!" His eyes seemed to smile soothingly, and she could not seem to take her gaze from him. Then suddenly Alma thought of the giver of this gift. How good and noble George was! She had not even thought to thank him. She was just about to leave the room, when a letter on the table attracted her attention. "Betty's hand-writing!" she exclaimed in delight. Opening it she read, "Dear friends:--Welcome home again! May every happiness be yours! "I'm so sorry I could not see you before going West. I have just been released from my mission. However, I am soon coming back to New York to study dramatic art, and hope then to see you. "With love to you all, as ever, "Betty." *********** CHAPTER XIX. Betty Finds Her Opposite. Betty stayed in Ephraim only three weeks, and then returned to New York, to study. She determined to give all her spare time to the missionaries, and she was welcomed back joyously. She made her home in a quiet little boarding-house, not far from the Mission Home. There were only a few boarders. Miss Allen and Miss May were two kindly women, unmarried and middle-aged. A Mr. Mellor was as mild as his name, and though a devout Catholic, he overlooked Betty's faith, and was her enthusiastic admirer. Then there was a Mr. Edgeway, a young man with a blond attractiveness. Sometimes Betty was inclined to laugh at his mischievous moods, and at other times she would pity his shallow conceptions of life, and manner of living it. This morning he had joined her before she had gone to school. "And won't you even take in the Henrick Hudson Celebration?" asked his persuasive voice, while the eyes of the speaker looked at Betty with a laugh that defied too serious an answer. Betty returned his glance with a smile. "Mr. Edgeway, you seem determined to make me spend my time frivolously. Well, this once I shall surprise you. I shall be delighted to accept your invitation, for this should be an event of interest to every American." "Spoken like an oracle!" exclaimed Edgeway with a careless laugh. "But, really, I am glad you will let me take you out, just once." Betty regarded him with a queer little smile. She rather liked this man with his completely boyish manners. There was an undercurrent of serious thought in him, which she could not always follow, but she felt sure that most of his flippancy was assumed, to hide sterner feelings. "You know I would love to go out with you many times, but I haven't the time," she said to him, kindly. "Time! You have twenty-four hours in the day--the same as anyone. You mean you prefer to use your time differently?" he asked with a semicomic expression. "Exactly!" she responded, laughing. "I would not be such a spendthrift with the hours as you!" "All a matter of opinion. Methinks you are wasting the precious days of your youth, fussing over religion with people who can't possibly appreciate you, while here I am, languishing for attention!" He regarded her in mock misery, as she fastened her coat. "If they needed my attention as little as you do, I might not give them my time," she returned gravely. "O, I would love to see you make some use of your life!" "Well, I like that!" he exclaimed, and he opened the door for her to pass out. He was in the habit of accompanying her as far as their way lay together. "Here am I going to a hard day's work, and you talk to me about using my life," he added ruefully. "Yes, but you work for the sole purpose of getting money to spend in the pursuit of pleasure." "How horribly frank you are!" he said good-humouredly. "Well, do you know what might make me change into the most active 'Mormon?'" "What?" she asked him, facing him in wondering interest. "You!" he said, with a little shake of the head. "If you would just get interested in me, enough to go out with me now and then, to keep me from getting 'lonesome, oh, so lonesome,' I would devote all my time to investigating your Gospel." Betty looked her delight. "O? I will indeed. Everything I will do to to help you!" she returned earnestly, and they parted with bright smiles of friendship. "Queer girl!" he muttered to himself, grimly, as he left her. "Just thinks I am about to be reawakened," and he gave a little laugh of amusement. "I wonder if she will ever"--and then he drew out a cigar, and puffed seriously while he thought. "Just as those little rings of smoke form perfectly to ascend to the heavens, and then vanish into nothingness, so my aspirations for your hand, fair lady!" And he quickened his pace to suit his impatience at the flatness of things. That same evening, at the supper table, all seemed in excellent spirits and talkative. "What great weather!" exclaimed Frank Edgeway, with a deep sigh of satisfaction, as he started to eat of the bountiful repast spread before him. "Do say something original," said Mr. Mellor, with his quiet little laugh. "I have remarked that fact at least ten times today." "Worthy of repetition," returned Edgeway, brightly. "And now, good friends, I'm going to make you all fairly jump with surprise." "What now?" mildly interrogated Miss May, fastening her sharp little gray eyes upon him, while the rest smiled without comment, so accustomed were they to his jokes. "Miss Emmit has consented to let me escort her just once to the Hudson-Fulton Celebration. Just think of her indulging in such frivolity!" All eyes turned to Betty with mild amusement. "You will certainly pay for the pleasure, by being tormented by the giver," remarked Mr. Mellor. "And, ladies, since the spirit is in the air, you must promise to give me the pleasure," he added, turning with courtesy to the two other ladies. "Bravo!" exclaimed Edgeway. "The true patriotic spirit stirreth the masses!" During the next week, the celebration was the main topic of conversation at the table. The spirit of patriotism pervaded the city. Betty's anticipation was full of delight. New York suddenly awakened from its slumbering pride in its wonderful history of achievement. All classes, rich and poor, seemed enthused to the point of childish glee. The preparations were marvelous. Groups of men and women stopped to point to the million tiny bulbs, everywhere being prepared to make New York the gayest illuminated city of the world. Children chatted, as they went to school, each longing to be one of the favored to march in the great children's carnival, something long to be remembered as one of the gala days of their youth. The days sped by rapidly, and the great festival opened with unprecedented enthusiasm. On the Sunday morning, Betty and Mr. Edgeway went to church. Coming home, Betty asked him if he enjoyed it. "Yes, indeed," he replied. "I'm thankful for a few hour's relief from Sunday's stupid monotony!" "You have found Sunday stupid then?" "Most abominably, I always do. Everyone parades the streets, stiff to the neck with Sunday clothes and faces to match, that look as though they were starched for the occasion. I always hated Sunday, from the day my mother put on my stiff collars and made me sit straight and solemn in the family pew for two hours!" He was evidently in a dissatisfied mood. "The impressions of your childhood were unfortunate," she said gravely. "Mine were so different. I suppose it was no virtue in me to have loved Sunday, arid looked for its coming. But today! Any church should be interesting, even to you. All are celebrating the event, and you could hear something attractive almost anywhere." "Attractive! Yes, to those who live on the surface of things. What does all this hubbub and show mean after all? When the city is poor, and needs money to help those who are striving to keep above water, it calmly appropriates half a million for--what? A world-renowned pageant! The people can look on; yes, look with fascination upon the boastings of a city that grinds them down to the depths, those depths you and I know well. Then the churches hold festivals to applaud all this! I do not profess to be a Christian, but how you, with your spirit of one, can look upon this as you do, is beyond my understanding!" Betty had met before this pessimistic spirit in Edgeway. There were few that knew its existence, but somehow, coming in contact with Betty's purity of thought, the smothered discontent of his own nature seemed ever rising to the surface to defy her criticism. At times, he wondered at himself cynically. With the world, he shrank from uncovering his real self, and hid his gloom with a gay mask. With her, he dropped it entirely, said what was uppermost in his mind, and though he longed for her good opinion, he laid his unattractive thoughts before her with careless defiance. For a few moments Betty was lost in deep thought; then she turned to him with a bright smile. "Such thoughts seem at first utterance to be true, and they sow discontent among many of our people. But they are first thoughts and not the deepest. We cannot lay too much stress upon true sentiment--especially public sentiment. This grand carnival carries with it a spirit of homage to peace and progress more enthusiastic and sincere than the great war pageantries of victory. Increase public sentiment, and we increase public good. True, the city might appropriate that half a million, and distribute it to the poor, but in a city of such great want, it would be of little account. It would soon be forgotten, and in a year would need to be repeated, to recall to mind that it had ever been given. But in this appropriation, the city has purchased a huge mass of public sentiment. It will be distributed to rich and poor alike, in fact, the whole world will feel the influence of this tribute to peace and industry. As all things of spirit, time increases instead of diminishing its good." Betty paused in her earnestness, for him to answer. "Don't stop, until you have exhausted your thoughts," he said. "Do you remember," she continued, "the Bible story about the woman anointing Christ's feet with precious ointment, purchased with her entire wealth? There were those then, who asked if it would not have been better for her to have given her money to the poor. But our Master rebuked them, saying, "The poor ye have always with you, but me, ye have not always." The woman's wealth was a mere penury compared to the great public influence spread abroad in every land by her tribute to sentiment." "Completely out-argued!" exclaimed Edgeway, at once assuming his easy good-natured manners. "I shall never try to defend slothful public spirit again!" That evening Betty walked with Mr. Edgeway, enjoying the illuminations. She preferred to walk, winding their way through crowded thoroughfares, watching the eager faces, and contemplating the panorama of varied characters with a keen appreciation of a great cosmopolitan city. Their conversation consisted mostly of exclamations. But each enjoyed the scene too much to lose any passing effect by ordinary conversation. It was eleven o'clock when they returned home. A carriage stood outside the door. "It looks like the doctor's," Betty remarked, as they ascended the steps of the house. As they entered the door, they met Miss Allen and Miss May, excitedly running here and there. "A boy hurt," they explained hurriedly. "Was knocked over in the crowd. Mr. Mellor and a Salvation man brought him here." "Can I be of assistance?" asked Betty eagerly. "I guess the doctor won't let any more about him at present. He's unconscious--in Mr. Mellor's room." And so, the two women hurried back to the scene of disaster. Betty had just entered her own room when a tap came at her door. It was Mr. Mellor. "I have come to ask a great favor of you," he said. "The little chap I picked up hurt, is very low, and I thought you might sit with him, until his father and mother come. We are going to telephone to them now. Miss Allen and Miss May have both been kind, but the doctor won't have any excitable people around, and they act like a couple of flustered hens disturbed from their nest." "O, yes indeed! I will come directly. How did you know where to telephone?" she asked as they left her room. "That is the strange part of it," he answered. "I will tell you about it before you go to him. I was making my way through a crowded corner, when suddenly I felt myself thrown violently to the side. I escaped falling, by catching a post; but several around me were thrown to the ground. Among them was this boy, who was evidently separated from his folks. He fell face downward, and hit his temple against the sharp curbstone. A big fellow fell on top of him, nearly crushing him. There was a Salvation Army man trying to get through the jam, and he was pinned up against me. He and I extricated the youngster, then unconscious. He evidently knew the boy. He turned the ashiest kind of color, and almost fell over him. Then he controlled himself, and said he would hold him fast, if I could get an ambulance. We could not do this, so we carried him here, and sent for the nearest doctor. He says he has a broken limb and that the cut in his head is serious. The Salvationist won't move from his bedside, and eyes him with such absolute absorption and tenderness, that I know there is some hidden link in their lives. He said he knew his parents slightly, and would inform them." "Strange," answered Betty, with ready sympathy, "Poor child, I hope he will live." As they reached Mr. Mellor's door, the Army man came out. He met Betty's gaze with a far-away look of intense pre-occupation. "You will surely send word directly?" asked Mellor. "Assuredly," he answered, in a husky voice. As he made his answer, Betty looked once more in the face of the stranger. Again their eyes met. A scarlet flush surmounted to his temples. He turned hastily and made a hurried exit. Betty stood thoughtful. "You know him?" asked Mellor, surprised. "Yes, and no, his eyes are so perfectly familiar. I must have met him somewhere. I can't place him, though." "Come, you are getting fanciful," said Mellor gently, and he led her to his room. Upon the bed lay out-stretched the long slim figure of a boy of fourteen. His dark curly hair was a striking contrast to the white handsome face, so death-like in its unconscious state. Betty approached the bed softly. One moment she looked at the still form. Her own face became deathly white. In consternation, Mellor took her arm. "What is it?" he exclaimed. Unheeding his question, she slipped to the side of the bed and sank to her knees. "Harold! Harold!" she cried in sudden anguish. Then her head bowed in prayer. Reverently Mellor lowered his eyes, and stood awaiting her in silence. Betty prayed with her while heart and strength. Finally, Mellor left the room, and closed the door gently. "Some great sorrow is hers," he said wondering. At midnight, the bell rang sharply. Edgeway, guessing it to be the parents of the boy, opened the door. "I have come in response to a telephone saying my boy is hurt, and has refuge here," said the man who confronted him. "I am glad you have come quickly. The doctor attending him will return any minute. He thinks the case is extremely serious. This way, please," and he led George up to the room where Harold lay. "One moment," he said, as he reached the door. Opening it carefully, he discovered Betty still at prayer. She did not even hear the opening of the door. "Miss Emmit," he said softly, "the boy's father is here." Betty started. Summoning all her strength of mind, she arose slowly, and stood by the bed. "Come in," said Edgeway kindly. Hurriedly George entered. Eagerly his eyes scanned the form upon the bed. He did not instantly perceive Betty. From the prostrate Harold, he glanced up at the woman standing near by. "It can't be you, Betty!" he exclaimed, with his eyes thrilling her with their warm welcome. "It is Betty," she returned gravely, her lips quivering with strong emotion. "O, George, forget my presence. Fetch Alma, it may be that Harold won't live. This is Mr. Edgeway," she added, suddenly realizing they were not alone. The two men shook hands. Then, leaning over Harold, George examined him carefully. "He will live," pronounced George with a great sigh of relief. "It is serious, but I have handled many such cases with sure success. Betty, Alma was so upset when we lost Harold in the crowd, that I didn't tell her he was hurt. Simply reported the telephone message that he was found, and left her rejoicing." Turning to Edgeway, he asked, "How long has he been unconscious?" "Ever since Mr. Mellor picked him up." "Ah! It was lucky then that Miss Emmit knew him. How came you here Betty?" "This is my home," she answered. "I have boarded here since my return from Ephraim. It was indeed a wonderful chance that brought Harold our way, though it was not through me, Mr. Mellor telephoned to you." "No? Through whom, then?" he asked surprised. "A Salvation Army man who helped to carry your boy home. He was quite overcome over the accident, and said he knew you slightly." "Strange!" returned George, wonderingly. "It must be someone Mrs. Cadman has helped." The doctor soon arrived, and while he and George consulted, Betty turned to Frank Edgeway who was sitting on the other side of the room, contemplating her seriously. Surely this friend deserved some explanation of the mysterious happenings. "Mr. Edgeway, this boy's mother is a very dear friend of mine. When a widow, she married Dr. Cadman. But he cares for her child as if it were his own." Edgeway received this explanation with no comment. He had witnessed her meeting with George. He felt certain this man held control of Betty's feelings. With a reckless despair, he awaited the next move. George re-entered the room. "Betty, could you manage to stay with Harold while he is here?" "You may be sure I will not leave his side," replied Betty, "and I will go with him tomorrow, and stay with Alma a few hours," she added impulsively, putting self-consideration aside. "Thank you," said George, simply. Edgeway escorted both doctors to the door. With a hurried "goodbye," they left the house. The doctor's auto stood outside. "You will, of course, let me take you home?" George was glad to accept, and he jumped in. The doctor lingered a moment, to examine his tire. As he did so, a man, coming forward out of the darkness, accosted him. George leaned forward slightly, as he distinguished the Salvation Army uniform. His face was quite indistinctly seen. "Will you kindly tell me if the boy is out of danger?" he asked in a low, eager voice--so low that George did not catch the words. "I think so," the doctor answered. "I guess his father would like to thank you for your share in the rescue," he added, nodding toward George. "There he is!" One moment he looked toward George. Then, without a word, he turned hastily, and walked rapidly away. Something in his familiar gait, made George tremble. With a sudden impulse, he jumped to the ground. "You will excuse me, I must talk with him," he said quickly. "Thank you, just the same for your wish to accompany me home." The doctor stared after George in surprise, then jumped into his auto, and started off. The Army man had turned the corner, but George hurried on, possessed with a determination not to let him escape. "Hunting a spectre!" he said to himself grimly. "I must be a fool, but--" He turned the corner sharply, and looked ahead. The object of his pursuit, thinking himself safe, had slackened his pace, and was not far ahead of him, walking slowly, with head bowed in thought. Quickly, George came up to him. "I would like to speak with you," he said, grasping him by the shoulder. The man wheeled about suddenly. As he did so, the street lamp shone full upon his face. With a cry of horror, George let go his hold. Almost fiercely the man grasped George's hands. "I'm dead, George! You understand? I'm dead to the world! This miserable chance has brought my spirit across your path!" *********** CHAPTER XX. The time we deem ourselves the strongest, we are often reminded of our weakness. Before Edgeway retired for the night, he went back to see Betty. Harold was beginning to stir restlessly, and she was leaning over him, stroking his hands lovingly. "Miss Emmit, if you don't mind, I would like to keep watch with you tonight. There must be something I can do for you, and I hate the idea of leaving you up alone when you are so tired." "O, I am used to this," she returned, smiling gravely. "I feel no fatigue whatever. Thank you for offering to stay." "O, if you don't want me!" said Edgeway, in such a sudden bitterness, that Betty looked up in troubled surprise. "I have not offended you?" she asked anxiously. "You? O, no, only Fate! She has a knack of always boosting me out--therefore she displeases me! You understand?" he asked with a slight smile. She nodded her head smiling. "I think I do. You are just a trifle lonesome, aren't you? We will have a good heart to heart talk on Tuesday. I have not forgotten your promise to study 'Mormonism.'" "On condition, you know," he answered, the smile becoming genuine. Edgeway went to his own room, with a restless spirit that promised little sleep. "She understands?" he said to himself. "The deuce she does!" On the broad arm of his chair lay a book. He took it up for inspection. "Book of Mormon!" He fingered the leaves, half amused, half serious. Curiously he began to read. "Simple trash! How can she be led away by such fancies," he thought cynically, after reading a few pages. "But the language is pretty good," he admitted. However, he kept on reading. Gradually his interest was awakened. Then it became stronger and stronger. The night wore on, but still he sat, absorbed and wondering. Meanwhile, Betty knelt in fervent prayer. Thus she spent the entire night. At stated intervals, Betty gave Harold the medical aid that George had ordered. Harold's restlessness soon ceased. By daybreak, he opened his eyes full upon Betty with clear gaze, as if awakening from a sweet sleep. "How did you come here?" he asked Betty in surprise. "Where is Mus? Where am I?" he asked, looking around the room in wonder. "Don't be alarmed, dear," she answered, taking his hand fondly. "You had a slight hurt, and were brought in here. Cousin George will take you home today. Mus is all right." The boy was full of questions, all of which Betty answered soothingly. The sun was just peeping in his window, and the darkness of night had flown. George came early in the morning. He expressed considerable surprise at Harold's condition. The boy was so rejoiced at seeing him, he begged him to stay. But George pleaded urgent cases demanded his time. "Where's Mus?" asked the boy disappointed. "Mus is busy preparing things for your return home. She is quite worried about you." "Poor Mus," said Harold, regretfully. "Betty," said George in a professional tone, "you look tired. You must take a little rest yourself." She looked up at him. His usual healthful countenance was drawn and haggard. Doubtless he had been greatly shocked with Harold. "And you?" she returned anxiously. "I never saw you look so worn. Have you been up with a case all night?" "Yes, a very serious one," he returned with a shadow of perplexity. He leaned over Harold fondly. "Be a little man, sonny. I'll come for you this afternoon." The boy nodded gravely, and Walter turned to Betty. "Goodbye," he said. His tone sounded cold and formal. She crossed to the door with him, and was about to accompany him downstairs, when he turned to her and said: "Don't trouble to come farther, thank you. Goodbye." How unnatural he was! His manner cut her, and she stood silent, embarrassed with the fervor of her own feelings. He glanced at her quickly. "What is the matter?" he asked, almost sternly. "You seem so changed, Dr. Cadman. Have I done wrong?" "You--done--wrong?" he said, in the same hard tone. "No! But when a man wrestles with the hardest problem of his life,--One which tears at his very heart-strings in its solution, he must be stern or completely lose himself!" He held out his hand to her and she took it. A momentary thrill from his warm pressure,--then a great loneliness engulfed her heart, and she knew it was because he had left her presence. "Will I never cease striving?" she asked herself fearfully, as she turned back to Harold. That afternoon there was some commotion in the neighborhood, when an ambulance-coach drew up in front of the boarding-house, and Harold was carried out and placed in it. Betty and Dr. Cadman accompanied him. When they reached home, Alma awaited them. "And Betty, my dear Betty,--this has brought you to us once more! You don't know how I have longed for you!" And the two women embraced fondly. "And this gentleman who saved Harold--I must see him soon," continued Alma, busily fussing about Harold. Betty saw plainly that she was extremely nervous and hysterically joyous. "Are you going to stay with us now?" asked Alma. "I will stay a few hours," returned Betty, smiling. "Only a few hours!" exclaimed Alma, disappointed. "Yes, Alma, but I shall come often, until Harold is better." When Edgeway called for Betty, she went down to him directly. "Come into the library a moment," she said. "Dr. and Mrs. Cadman will be down very soon. I want you to meet them." She led the way, and he followed her. Betty had not been in this room, since she had directed the men in the hanging of Will Lambert's picture, George's gift to his bride. With this thought, she unconsciously turned toward the portrait. First she looked casually, then her gaze concentrated. She stopped abruptly in a remark to Edgeway. "What has struck you?" he asked quickly. "You look as though--" "Those eyes!" she exclaimed, excitedly clutching his arm,--then she stood speechless. He turned and followed her gaze. Will's eyes looked at them both with a life-like expression. "Why, Miss Emmit," exclaimed Edgeway in surprise. "That is the picture of the Salvation Army man!" Betty made no reply. She stood staring at the portrait, too dazed to think. George entered unobserved, and stood watching them keenly. Finally Betty turned to Edgeway. "You must be mistaken," she said in a voice little above a whisper. "That is Harold's father; he is dead." "Then I've seen his ghost!" returned Edgeway, unpersuaded. Betty's heart beat quickly. The longer she looked, the more certain she felt she had seen Will Lambert. "How could it be?" she asked falteringly. George came forward quickly. "Betty!! Mr. Edgeway! Be careful! Say nothing before Mrs. Cadman. The shock would kill her now. What you surmise is true. Will Lambert lives!" A fearful cry made them turn. Rigid as a statue, white as death, they beheld Alma! Her lips moved, but she uttered no words. Her eyes gradually roved from their excited faces to the picture smiling on all. For a moment her gaze was fixed and burning. "Will!" she cried in a wild ecstasy. Then she quivered piteously. As she fell, George caught her in his arms. *********** CHAPTER XXI. The Efficacy of Faith. That night George and Betty never left Alma's bedside. White and still she lay, and George's anxiety was great. A trained nurse had already arrived for Harold, so he tried to persuade Betty to return home with Edgeway. But she refused, and as she said "good-bye" to Edgeway, she said, "You can understand how I am needed here tomorrow. I am sorry to break my engagement with you." "O, that is of little account," he replied with genuine sympathy. "Perhaps Thursday you can go with me to witness the great military parade." "We will see," she said with a grave smile. "I can think of nothing but her now." And she returned to watch by Alma. George observed her endurance with wonder. The following morning there was no change in Alma. "I fear the worst," he said to Betty, in a husky voice. "The shock was more than she could stand. I shall call a consultation." Betty's eyes filled with tears, but she made no answer. "Are you able to keep up?" he asked of her. "O, yes, for anything I can do!" she replied earnestly. "Then go to Harold for awhile, and try to make him think lightly of this. The nurse says he is constantly asking for his mother." Betty went to Harold, and stayed with him a long time. Meanwhile the doctors consulted together in fearful earnestness. When she finally heard them leave the house, she went softly to Alma's room. George was leaning over Alma, gazing at her with a countenance so full of sorrowing, that Betty guessed the decision. He looked up at her as she entered. "We agree there is no hope," he said with that stern gravity she understood now. "You can do nothing?" she asked quickly. "Absolutely nothing. It is just a question of time. Her heart is very weak." Betty approached him and laid one hand upon his arm pleadingly. "O, Dr. Cadman," she said earnestly,--and he thought he had never seen her so radiantly beautiful before--"You can do nothing, you say,--but with God all things are possible!" "Yes," he said, not fully understanding, "we must leave her to Him now. All human efforts are in vain." "But did not Christ command us to heal the sick? If it were impossible, why would he tell us to do so?" For a moment he looked at her curiously. "You are pleading for your Mormon Elders?" he asked gently. "Yes. Cannot they come? Alma would wish it." Her eyes, luminous with faith, thrilled him. "I do not believe very firmly in that kind of healing, but I appreciate your enthusiasm." "But will you give your permission?" she asked eagerly. "Why not pray yourself?" he returned. "Let us take God's way," she replied with sincere humility. "As you wish, Betty," he returned tenderly. "O, thank you," she said with a great joy,--and in her zeal to save Alma, she forgot her own struggles entirely. *********** George was alone in the library, pondering over the advisability of bringing Will to see Alma. It would complicate matters greatly, for Will to be seen at the house, and he might not even get to her in time to see her alive. But it was right to call him. He could not argue that fact away. He decided to go, himself, and bring Will as soon as possible. Just at the moment of his decision, Betty entered. "Dr. Cadman," she said with a great calm joy, "our dear Alma has awakened from her long sleep. She asks for you." For a moment he looked at her incredulously. Then eagerly he took her hands. "Thank God!" he exclaimed earnestly, and hastened to Alma. As he approached her bed-side, the pale face on the pillow smiled up at him. "Am I ill?" she asked, lifting a weak hand from the coverlet. He took it and kissed it gently. "Just a little," returned George soothingly, "Don't waste strength by talking, dear." She looked at the elders standing by, regarding the scene with sympathy; then her gaze wandered to Betty. "Dear Betty, always with us in trouble," she murmured. Her brow contracted, and she tried to think. Then she looked around with a bright smile. "Ah! I remember now--the shock of Harold's accident upset me awfully, did it not? No wonder! But the dear boy is safe now." She closed her eyes in weakness. "Try to sleep dear," Walter said. In silence they watched her sink into a quiet, restful slumber. George carefully listened to her heart--then he walked towards the door and beckoned the others to follow. When they were outside the room, he said to them: "She remembers nothing of the cause of her prostration. I have had cases where they do not recall it for weeks. We must not allude to it in any manner. There certainly is great hope now. Her heart is stronger--and no stimulants! Assuredly your prayers have been answered!" "To God be the glory!" exclaimed one of the elders fervently. George looked at his shining countenance with a puzzled admiration. "And do you really believe, that had you two not administered to Mrs. Cadman, her condition would have remained unchanged?" "That is not for me to say," he answered gravely. "Well, to put it differently, how can your prayers change the course of nature?" "It is not given to us to know God's methods," returned the elder promptly. "He is the creator of all--does he not, therefore, control his own? It is simply our part to obey. Christ's commands are simple, unquestionable. His is the power and the glory that we but reflect!" From this man's speaking with the tone of authority, George turned to Betty. Her expressive countenance glowed with enthusiasm. "Your arguments are good,--and your faith is enviable," said George, impressed. The next few days Alma steadily improved. But Betty did not leave her until she was almost herself. By that time, Harold was wheeled into her room daily. There they talked and read of the Hudson-Fulton celebration, and the hours passed quickly for the active boy. It was Sunday when Betty at last returned home. Everyone of the little group greeted her warmly. In her room, she found a beautiful bunch of American Beauties--the card attached was Edgeway's. A knock at the door seemed to answer her thought,--for, with a pleasant "Come in," Edgeway entered. "Is this evening mine?" he asked smiling. "O yes! Will you take me out for a nice long walk? I would appreciate the fresh evening air immensely." "And my company, too," he said laughing. "Of course," she returned brightly. After tea, at which time her friends were unusually lively and talkative, she left the house with Edgeway. She did not feel in harmony with the eager crowds and gay brilliancy of the illuminated city, but she felt anxious to please him, so she put all thoughts of George and Alma temporarily from her. Edgeway was in one of his gayest moods. "This is great!" he exclaimed as they started. "To really, really feel the realism of your presence!" She looked up at him smiling. In these moods, he seemed to her, like a big, happy boy. "I'm glad such a little makes you joyous," she returned. "Such a little! Perhaps if you knew the immensity of my pleasure, you would not regard it so lightly," he said gaily. It seemed to Betty, he could hardly contain his exuberance of spirits. Talking rapidly, remarking every detail of the illuminations and the crowd, he completely engrossed her attention, and she was surprised at her own enjoyment of the evening. They returned about eleven o'clock, and not until they were nearing home, did Edgeway cease to be lively. For several minutes he did not speak, and she looked up into his face, to discover a gloom gathering in his eyes. "What troubles you?" she asked, kindly. "All good things have an end," he returned with a sigh. "This evening seemed quite long when it began,--but it's gone already," he added crossly. "What a spoiled boy you are," she said laughing, amused at his erratic moods. "There is always another beginning, you know. I will go again, and again, and again!" "Will you?" he asked eagerly, and the sunny smile came back. *********** Monday morning, Betty resumed her regular school work. On her return in the evening, a special delivery awaited her. She knew George's hand-writing, and opened it quickly. "Dear Betty, "I have determined suddenly to take Alma and Harold away for a change. Will start tomorrow morning early. We may be gone a long time, so try to call tonight. We wish to bid you 'good-bye.' "Yours in haste, "George." With an odd mixture of feelings, Betty went to Alma's home. She found her anxiously awaiting Betty. "I was so afraid you might miss our letter, dear," she said. "I couldn't be happy in going, without saying 'Good-bye' to you." "Are you going for long, then?" Betty asked, feeling a sudden lonesomeness coming over her. "I don't know. The truth is, Betty, I am nearly strong, but I find myself so continually lost in a painful effort at thinking,--I'm trying to remember something--I don't know what,--but it worries me, until I almost cry with disappointment. George says it is my nerves, and if he does not take me away directly, he fears I will be ill again." Betty took her hands lovingly. "Perhaps it is best. Dr. Cadman always knows best," she said with a slight flush. "You must write to me often, dear, and let me know directly you return." That night George took Betty home. When they reached the door, he said, "I will not come in, for I have much to prepare for the trip." "I hope it will benefit you all," returned Betty, suddenly realizing that their going was a new trial to her. "I expect great things to happen before I see you again," he said earnestly, "It would not be honorable for me to even mention my plans, but"--he stopped abruptly, and held out his hand "Good-bye," he said, gravely. "Good-bye," she said, trembling. He held her hand for a moment; then, dropping it slowly, he reached over and rang the bell. Quickly the door was opened by Edgeway. George, raising his hat, walked rapidly away. "I have been waiting for you," said Edgeway, smiling down at her. She looked up at him with sudden pity. "He seems always lonesome for me," she thought, "and now I am lonesome, too." Then she said impulsively, "The rest of this week is yours." "Thank you," he said warmly, and his eyes shone with a fervor that suddenly brought a question to her mind. CHAPTER XXII. To Save a Soul. "Reaction follows all exceptional enthusiasm,--even be it of a religious nature. We may try to plead an exception in religion, but we deceive ourselves, if we do. "The time following a great spiritual effort, is the hardest to meet. If we conquer ourselves, we rise to loftier planes. If we fail, we are worse off than before the exaltation. There is a proverb, "Success is built on failure." True, but the reverse also holds good. "Failure is built upon success." The idea of one grand moment of conversion when the soul of man is roused to great things, never to become earthly again, is at best an idle dream. The ladder to perfection must be climbed slowly and with care. The rounds of that ladder are marked either "Success" or "Failure." Often our feet are resting surely upon the one, when we go to step higher, and we feel the painful contact with the other." Betty laid down the tract which she had been reading, and arose from her chair with a deep sigh. She had been resting a few moments, before dressing to go out with Edgeway. George and Alma had been gone just five days, and in that time, she had come to realize that the past late experiences with George had not only re-awakened her love, but, if possible, made it stronger and more unconquerable. She had kept her promise and had gone out every evening with Edgeway. He had been more than grateful, but she began to see that his attentions were more than friendly ones. How dull she had been, to remain blind to the fact! She blamed herself greatly. "Poor Edgeway!" she said, taking up one of his roses, and fastening it on her dress. "You are suffering for a hopeless love, and--I also. George is so fond of Alma--poor Alma--she needs all the love possible, if she remembers the cause of her shock. Probably George will make it appear to her like a dream. Will Lambert will vanish again, and she will never know the real tragedy of her life." She began to dress her hair slowly. "Perhaps," she thought on, "if I think of others, I will forget myself. I thought I had conquered selfishness, but it seems not." That evening Edgeway was quiet, and possessed none of the animation of previous evenings. They witnessed the grand display of fireworks with slightly aroused enthusiasm, but it subsided instantly when the excitement was over. "Miss Emmit, this is the last night of the celebration we will enjoy together. Won't you favor me by prolonging it with a little supper?" She acquiesced, and they were soon seated in a private room, as far apart from the world, in this big hotel, as if they were at the north pole. The subdued, red glow of the candelabra, and the distant strains of the orchestra, were restful after the glare and noise of the streets. "I suppose," said Edgeway gravely, "that from now on, your mind will be only upon your art." "I hope so," she returned earnestly. "I find myself strangely unbalanced in my thoughts, when I lose the thread of my life." "Suppose there was one person, who needed to be saved from absolute uselessness, and you were the only one who could influence him. Would you try very hard?" "What a question! Of course I would!" she returned earnestly. "How much would you sacrifice for one soul?" "Almost anything." He looked into her fair, pure face, and his own flushed hotly. "I believe you would," he said eagerly. "But I feel almost ashamed to acquaint you with such a one. You would sacrifice too much." "Tell me of any one I can help," she returned. "I especially need to think of others, now." At that moment the supper was served. "Eat," said Edgeway, "I will talk of him later." Edgeway ate little, but regarded Betty with a wistful despondency. She felt his mood and tried to brighten him with light comments on the evening's display. At last they finished, and Betty looked at him with a grave smile. "You must not forget to tell me who needs me so much." "Miss Emmit, it is none other than poor, unfortunate I." Betty colored crimson. There was no mistaking his words, and the look that accompanied them. "Yes," he continued, "without you, my life will be a useless hollow affair. With you, I believe it would be worth while. Your very presence exalts me to better things. O, could you,--could you stoop to poor insignificant me?" His humility was genuine, and Betty beheld the absolute prostration of a man's heart at her feet. She gazed at him with a look of great sorrow. "Oh, have I led you to this?" she asked gently. "I shall never forgive myself to have let you so misunderstand me!" she exclaimed in sudden self blame. "Misunderstand you?" he said, and there was a slight bitterness in his tone. "I would not dream that _you_ could love _me_! I only ask permission to love _you_!" he declared passionately. "You--my salvation from life's pitiful 'Nothingness!'" She regarded him with pity and surprise. "You ask no love from me in return?" she asked tremulously. "None!" he pleaded, "Perhaps some day my devotion may give it birth, but I shall expect nothing! Don't, don't refuse me, or--I'm a lost soul! I possess no strength in myself. I know it. I have lived to learn my cradle's curse. But I have the power of loving--poor dog-like trait! You could strike me now, and I would still turn to lick your hand!" His wild devotion made her tremble. Did she indeed hold this man's soul in her hands? Was he really weak and helpless without her? Perhaps God had sent him to her for her care to save. She was confused, almost tortured with her thoughts. "Ask me no answer tonight," she said trembling. "I must think and--pray." "You do not scorn me, then?" he asked with a great joy lighting his eyes. "Scorn you? It will be my happiness to arouse you to a real sense of your worth!" *********** One month later, Betty announced her engagement to Frank Edgeway. She had thought and prayed over it, and he had not ceased his persuasions. It did not seem quite natural to be contemplating marriage with another, when her heart's idol was surely George. But George belonged to another, and the hopelessness of her own love, gave her greater sympathy for Edgeway. "Frank, sometimes I think you love me too much," said Betty, "are you sure that you will not be disappointed in my poor return?" "Disappointed? O, if you only know what you have done for me. I thought it impossible to ever be really content. I hardly know myself. The world is a very different affair with my Betty. My Betty!--How strangely beautiful those words sound! Just to repeat them over and over again gives me untold joy!" She looked into his adoring eyes, and felt a certain delight in the thought of his satisfied longings. She smiled at him happily. "To make one heart so perfectly transformed with happiness is indeed a privilege," she said, running her hand through his abundance of hair with almost a maternal caress. Another month passed happily, and Edgeway seemed indeed transformed. He needed no gay mask to cover his cynicism now--it had all entire vanished. Suffused with the light from Betty's radiant nature, he suddenly developed all his latent aspirations. They read and talked together, and he felt her spirit touch all things. Sometimes he asked himself if this dream could possibly last. Would Betty be satisfied always? Then his complete happiness would chase away the doubt. One night when she and Edgeway were alone together, the post brought a letter from Alma. "Ah," she said delighted, "I have wondered why she did not write?" She opened it quickly and was surprised to find only a note. "Dearest Betty:--George returns alone tomorrow. You may expect to see him very soon. He will tell you all--I dare not trust myself to write now. We are all well and oh! So happy! My darling girl, my heart's best to you. "Devotedly, "Alma." Betty handed the letter to Edgeway in astonishment. "Is that not a strange note? What could have happened?" Edgeway read, and re-read thoughtfully. Then he handed it back saying, "Something unusual, surely. Maybe Dr. Cadman has had their marriage annulled, and your friend is reunited with her first husband. That Dr. Cadman has brains enough to engineer a case like that successfully." "You think it possible?" she asked in an awed voice. He took her hands and pressed them hard. "Does it concern you, if he did?" he asked quickly, his eyes compelling hers with sudden fear. "I'm not sure that it would be best," she answered evasively, and he read in her eyes a shrinking from his scrutiny of her. Turning the conversation, he talked of their future life together, but the light had died from his eyes, and Betty noticed the effort of all his remarks. That night and the next day, she never ceased to think of Alma's note, and Frank's surmise. "Yes, all things are possible of George. Perhaps even"--then she stifled the thought. A sudden misery that seemed unbearable, demanded all her strength to overcome. She was bound in honor to Edgeway. How dared she even run her fancy so far! In the evening she was dressing to go out again with Frank, when the maid announced Dr. Cadman. Trembling, she grasped the chair. With effort she finished her toilet, almost too dazed to think. A vague fear possessed her. "I am weak," she said hopelessly. "O God, give me strength!" Her prayer was answered. She found herself descending to the parlor with an outward calm covering her inner pain. Dr. Cadman stood awaiting her. As she entered, he took her outstretched hand. "A long time away, Betty," he said, holding it fast, "but a short time considering all that has been accomplished. Alma wished me to come and tell you everything." "Yes?" she asked in a low tone. "You must tell me all about it. How is our dear Alma?" She sat down as she spoke, and he drew a chair near to hers. "Our Alma is well and ever so happy! Can you possibly realize it when I tell you she is re-united with Will!" Betty caught her breath and looked at him fearfully. "You are not glad for her?" he asked in surprise. "Yes, but--" she could not say anymore, but gazed at him piteously. "You are not glad, Betty?" Neither saw Edgeway at the door. George's back was to him, and Edgeway saw Betty's eyes looking at George with infinite longing. Edgeway turned, and slowly and thoughtfully went to his room. "Yes, I am very glad," said Betty. "You don't look it," he said gently. "Tell me girlie, what troubles you?" She smiled up at him bravely. "I have good news, too, not bad. I'm engaged to be married." "You? Why, who is the lucky man?" "Mr. Edgeway." "Well, my dear girl, I do wish you all the happiness in the world. You are sure you are happy, though?" he asked in deep concern. Betty dropped her eyes in confusion. At that moment, Mr. Mellor and the ladies entered the parlor, so Betty and George were no more alone. He did not stay long. As he said goodbye, he added, "Betty, you are hiding something from me. I must know what. I have to return to Chicago to arrange some details. When I come back, I shall call again." And so he left her, standing pale, but determined--determined to be true to Edgeway and save a soul. CHAPTER XXIII. "'Tis better to have loved and lost, than never to have loved at all." "Has Mr. Edgeway gone away for long?" asked Mr. Mellor of Betty. "He did not say for how long," returned Betty. "He said he was called away very suddenly, and would write me as soon as he reached his destination, and tell me particulars. I am expecting a letter tonight surely--it is two days now since he went." Betty's mind dwelt little with Frank. She wondered slightly what could have called him away, but she was rather relieved at his absence. Her thoughts of George were so intense, and her conflicting emotions so difficult to contend with, that she feared she might betray her secret to Frank, who seemed ever watching her every word and look. Sometimes she almost believed he held some suspicion of her trial. She was determined to be true to him, and make him the man he was capable of becoming. Her sacrifice was great, and as yet, the days were too young, for her to feel much joy in her resolve. She seemed groping in the dark, sure that the course she had taken was right, but seeing no light ahead. But she knew that the day would come, when she would enjoy the happiness of right doing. When Frank had said goodbye, he had been unusually calm and gentle. His wild love for her seemed subdued. She felt its power, more than that of his usual passionate adoration. His last words came to her with sudden force: "Betty, you have taught me how to live. What greater thing could a man ask from the woman he loves?" A letter awaited her as she surmised. When she went to her room, with a new interest she turned to the letter before dressing for supper. "I must be more interested in you, dear boy," she thought rather regretfully, "I hope I can learn to give you more and more." She opened and read: "My own beautiful good one:--This is the last time I may write 'My Own.' Yes, dearest Betty, you are too beautiful and good to be sacrificed upon the altar of one man's selfishness!" "From this day I shall glory in your freedom. Yes, poor, selfish me has suddenly found out the joy of forgetting self,--a strange, new joy, emanating from your own lovely self! "At first I was mad with the joy of loving you. But the mad joy wore itself out. Then I beheld my loved one, fair and pure, dragging through life a bleeding heart! "The vision never left me, night or day. It tortured me and I knew no rest, even in your sweet presence. "Then, the fire of a greater love kindled in my heart. I desired to see you glowing with perfect happiness. This desire grew stronger and stronger until it evolved a way by which it could be satisfied. That way has been accomplished. I am far, far away from the dearest girl on God's fair earth. She will never see me again, but the vision of her shall be the inspiration of my life! "Soon you will forget the man to whom you have given new life and strength to bear all things. "Your Frank." Betty laid the letter down with a sense of relief at her release. Then a sudden pity for Frank brought a mist to her eyes. But she seemed to hear him say again, "You have taught me how to live--what more could a man ask from the woman he loves?" The words comforted her, she had not harmed him, then, "God keep him strong and good!" she said fervently. Slowly and thoughtfully she dressed. Then she noticed another letter which she had not seen before. It was from Ephraim. With great anxiety she read, that her mother was very ill, and she must come home directly. So Betty's mind instantly planned for her sudden departure for the West and once more, her own trials were forgotten in thinking of others. *********** CHAPTER XXIV. Unalloyed Love. In a small, modest apartment in a section of Chicago, which is inexpensive but respectable, Alma began her new life with Will and Harold. This afternoon she was alone for the first time. Will had taken Harold out to see more of the great city, while she was busy preparing for George's return from New York. He had left them just two weeks ago, promising to return and visit them for a few days. Alma prepared supper with a happy heart. She had refused all persuasions to keep a maid. Her strength had returned, and she was so supremely happy that no work seemed an effort to her, and she gloried now in taking a really active part in the world and helping Will to rise again from the lower rounds of the ladder. It was nearing six o'clock, and Alma looked the daintily set table over, with a glow of pride and satisfaction. "I never thought it could be such a pleasure for a woman to prepare things herself. It's almost like playing house." She laughed softly. "Riches after all, are not everything." She went to the window, and drew aside the curtain to look out. There was no sign of her loved ones yet. They were going to meet George. Maybe the train was late. So she sat down to wait. But she did not rest long. It seemed impossible for her not to keep busy with some preparation. Could this be Alma? Pleasure-loving, indolent Alma of the past? No! This was the Alma of later years,--strong, eager, loving, beginning a new life upon the ashes of heart-aches past! It was long past six, when Harold and Will returned alone. George had not arrived on the train expected. "Never mind," said Alma, "We three will have our cozy little supper together. When George comes, I can prepare something, too." Will's arms encircled her as they went to the table. Fondly he looked down into Alma's happy face. "I can't get used to this wonderful life," he said gently. "Nor I," she replied with an answering smile. "I sometimes pinch myself to wake up." Will's face was somewhat lined and he was partly gray. Otherwise, he was the same Will with the kind, dark, deep-set eyes. Harold ate his supper hurriedly. "I'm going to the depot, again, to meet Cousin George," he explained. "Very well," said Alma, but don't stay too late." With a boy's caress for both parents he was gone. Alma and Will together cleared away the supper. When they had finished, they retired to the sitting-room. Will seated himself in a big arm-chair, and gently pulled Alma down upon his knee, in the same old, loving manner. She nestled up to him, and, resting her head upon his breast, she looked up into his face in quiet rapture. His eyes looked down at her with the gaze of a hungry soul, not yet satisfied. "I cannot bear to be away from you one hour, dearest," he said. "I am always fearing something will snatch you from my arms again. We are not out of the woods yet." "How foolish, Will," she said, smiling brightly, "You must trust George. He can do anything, you know." "George! What a friend! I wonder you did not completely forget your Will, when by his side!" She sighed gently at the thought of those days. "Ah, Will! There was never a day, when I did not go alone to the library, to sit before your picture, and gaze into your loving eyes. George is great and good, but Will is the one love of my life!" She pressed her soft cheek against his, and thus they sat, too filled with ecstasy to speak. Suddenly his eyes became troubled, and a mist gathered in them. "Dearest, how can you ever forgive me for causing you so much suffering?" he asked brokenly. "How can you ever forgive me?" she replied. "Sh! You must not say that!" he returned, sealing her lips with a kiss. Just then Harold's quick ring of the bell was heard. "George, too, or he would not be so soon back," exclaimed Will. She arose, and opening the door, hand in hand they waited for George and Harold to ascend the stairs. "I've got him," said Harold delightedly, as Will and Alma each grasped the hand that George extended to them. "O, George, we were so afraid something might keep you away," said Alma, and as they ushered him in, she slipped away to the little kitchen, where the kettle seemed always to sing to her, "Home, sweet home." Quickly she poured a cup of chocolate, and setting it on a dainty tray, she placed with it the cream, sugar and muffins, temptingly. This she took in to George. He took it and looked from one to the other with a bright sympathy. "I made these muffins myself," said Alma, laughing. "Yes, and you ought to have seen Mus," said Harold, "She read the cook book about a dozen times, and then made three tins of muffins before they came out fluffy like. They're bully, though!" When the tray was taken away, and Alma once more rejoined them, George said happily, "I have only good news for you all. Everything is settled satisfactorily. Will, nothing will ever be brought up against you in any way. The bank officials sent their good wishes, and hope for your future success. I've also got a letter of introduction for you to present to a big firm here, which promises to give you a fair start in this city, where your name can be made anew." He drew the letter from his pocket and handed it to Will. Taking it, Will grasped George's hand in silence. He was too overcome for words. Alma's eyes filled with happy tears. "O, I knew you could do anything!" she exclaimed gratefully. Harold looked on with a big lump gathering in his throat. With an effort he cleared it away; then he went over to George with a glowing face. Laying one hand on his shoulder, he said with boyish fervor, "You always were a brick, Cousin George!" He turned to the boy and looked at him with a shade of regret, "You won't forget me, little man?" he asked tenderly. "Forget you?" returned the boy, "Never!" And taking one hand of Will's and one of George's he looked frankly from one to the other. "It's 'nick and tuck' between you and father!!" he declared earnestly. Both men looked at each other understandingly. "It must always be so, Harold," said Will gravely. Later in the evening, when Harold had retired, Alma asked: "Did you find Betty well and happy?" "Yes, and she is engaged to Mr. Edgeway." "I'm not surprised," answered Alma. "I do hope that he is good enough for her." "He seems a good sort," answered George thoughtfully, "But I think Betty could have done better. She is an exceptionally fine little woman. By the way, are there any letters for me here? I gave this for my address. "Yes, one--and it looks like Betty's handwriting, but I am not sure." George opened it and read aloud. "Dear Dr. Cadman:--You will be very much surprised to know that I am going to Ephraim. Mother is very ill, and has sent for me. If I did not have to hasten home, I would stop over in Chicago to say goodbye to Alma and you, but I cannot see you until I return to New York to complete my studies--which may not be for a long time. "My engagement to Mr. Edgeway has been broken. "Give my love to Alma and Harold. I hope to hear from you all. "Praying that God will bless each one of you, "I am, your Ephraim friend, "Betty Emmit." "A short lived engagement!" exclaimed Alma. "I am not sorry," returned George. "I felt worried over her. She didn't seem happy." There was a moment's silence, then Alma said kindly, "George, you don't look well. What are you going to do now?" "I'm only tired out, Alma. I think that I will take a trip to somewhere for a good rest--away from New York and excitement for a time. I almost feel like making a hermit of myself for a while." "Why not visit Ephraim?" asked Alma, "The change of climate and quiet would do you good, and you couldn't be lonesome with Betty there." "That's a first class idea, Alma, I'll surprise Betty. I think her company would be a splendid antidote for my unsettled mood. At all times, she's a comfort, isn't she?" Alma looked at him keenly. "George, did it ever occur to you how fond you are of Betty?" "Why, of course," he replied promptly, "I've always loved the child, since I first met her, a small, eager youngster, ready to do big things." "But she is not a child now, George, she is a woman, and--free." George looked his surprise, then laughed. "Why, Alma, are you trying to marry me off already? How Betty would laugh!" Then he became serious. "You know Edith was my love, and always will be." "Yes, George, but you can be true to Edith, and yet love another!" "Is that a 'Mormon' idea?" he asked with a grave smile. "I never could forget Edith, so you see I'm doomed to be a bachelor. However, Ephraim is just the place for me now, and I'll come back in a month, my old self." *********** It was a beautiful clear autumn day! One must visit the Rocky Mountain regions at this time of year to fully appreciate what that means in Ephraim. No place on God's earth, has a clearer atmosphere, a bluer sky, or a more beautiful combination of color effects in trees and mountains, to gladden the artistic mind. Betty stood on the broad piazza of her home, and took in a deep breath of the keen and refreshing air. She was rather tired after a long siege of nursing her mother, Mrs. Emmit was at last out of danger, and convalescing. Betty was now going to leave her for the first time--to go to the Manti Temple and fulfil her promise to be baptized for Edith. She was very pale, but a calm joy was reflected on her countenance as she contemplated this act for her departed friend. "Dear Edith," she thought, "I feel you very near to me today." With a thrill of happiness she went down the steps and entered her car. She was entirely alone, and drove her car slowly, while thinking of her past, wonderful experiences. "How calm and serene Ephraim is after all the excitement of my last three years!" she thought. "I wonder if I'll ever see Alma again--and George." A shade of sadness passed over her face. The very thought of him was painful yet. But time would doubtless make her love a thing of the past. She must have patience. But, try as she would, George occupied her thoughts until she reached the temple. Every scene with him was quickly rehearsed, and with each, came a sharp pang of regret for the inevitable. But on entering the holy temple, peace came to her, and as she came out of the waters of baptism, that great happiness that comes to all who do vicarious work, lifted her far beyond her troubled thoughts, and her ride home was a quiet restful one. All Nature seemed to sing of God's coming peace on earth, and Betty's heart was attuned to the harmony of the Invisible. When she arrived home, she sought her room for a little rest. When she lay down, she found herself unable to sleep, but she closed her eyes to relax. Hardly had she done this, when she felt a presence in her room. She opened her eyes--was she dreaming? No,--by her mantle, stood Edith,--Edith, more gloriously beautiful than ever before,--with the same fond expression in her violet eyes, as she looked upon Betty. "Edith!" exclaimed Betty, sitting up in trembling delight. Edith raised her hand as if for silence--then she smiled with gratitude for Betty's promise kept. Betty stretched out her arms, but Edith slowly shook her head,--still smiling, she pointed to her own picture on the mantle, and then to George's. "You will?" she whispered softly. "I don't understand," answered Betty gently. "You will, dear," came the reply, and before Betty could again speak, Edith vanished from her sight. It was the first vision Betty had ever had, and for awhile she lay trembling and weak. Finally she grew calm, but knowing it was impossible to rest, she arose and went downstairs to her mother. "Betty, dear," Mrs. Emmit said, brightly, "Your father just brought you a letter from Chicago." With a sudden, almost painful joy, she recognized Dr. Cadman's handwriting. Opening the letter, she read aloud. "Dear Betty: I am wondering if your folks could take in a tired Easterner for a month? I'm just longing for the hills of Ephraim and the wonderful rest that only your peaceful home could give me in my present state of mind. "Will tell you all when I see you. If I would inconvenience any of you, don't hesitate to say so. "Kindest regards to all, your old friend, "George Cadman." Betty's heart beat with such wild delight, she could scarcely finish reading the letter. "Of course he shall come!" declared Mrs. Emmit, happily. "And we'll show him how we appreciate his kindness to you on your mission. Answer him right now, child--don't lose any time to tell him he is more than welcome." *********** "And so, Betty, now I have told you my life's story," concluded George seriously, looking out upon the glorious view of the mountains from the little knoll where he and Betty sat. This was their favorite resting place, a few miles from town, to which they were accustomed to walk every evening at sun down. Betty did not answer. She was trying to adjust herself to the revelations. So it was Edith he had loved after all--not Alma! "And," continued George, breaking the silence, "I'll surprise you when I tell you--I want to be baptized." Betty turned to him in delight. "You mean it? O! I am so thankful!" He looked at her tenderly. "Yes, I mean it. I had to suffer to really appreciate religion. And when it comes to choosing one, I don't have to compare long, what you offer me and what the world has to offer. And Betty,--I've awakened to another truth that I have been blind to before." "What truth?" asked Betty. "The fact that I love you, little woman, and want you to be my wife." Betty looked at him first, with unfeigned joy,--then drew away and regarded him with speechless wonder. "Couldn't you love me, little one?" he asked, taking her hands tenderly, and trying to draw her to him. She held him off. "But--Edith--you just told me--you love her as always!" "I do," returned George smiling. "But I love you none the less. I can't quite understand it, myself." "But I do," returned Betty suddenly. "Now, I understand why dear Edith came to me,--the vision I told you of--she wishes to be sealed to you, George, for all eternity!" "And you?" asked George, incredulously. "Will do the temple work," returned Betty, smiling happily. For a moment, George regarded her glowing countenance with reverence. Then he said earnestly, "Is it possible you could do this without jealousy?" "Perfect love knows no jealousy, George," she said gravely. "I want my love for you to be perfect." Tenderly, George took her in his arms. "And may I be worthy of such Perfection!" he replied, his whole being suffused with the happiness of Unalloyed Love! THE END. 
52552	----	(http://mormontextsproject.org), with thanks to Rachel Helps for proofreading. VENNA HASTINGS Story of An Eastern Mormon Convert. BY JULIA FARR Independence, Jackson County, Mo. 1919 PREFACE. First in my thought as I wrote this little book were the young people in the West, who enjoy the blessings of their religion, without realization of the persecution of their missionaries on the fighting line. Perhaps if they read my description of religious conditions in the East, they will more highly prize the truths they possess, and strive to live more worthily, that their lives may contribute to the spread of the Restored Gospel. George Eliot has said we cannot even _think_ a good thought but that we become a power against evil. So it behooves every Latter-day Saint to live up to the _very best_ that he or she may be a power in this great work of God's. Second in my thought were the people of the East--those with whom I have lived and worked since my birth in Brooklyn, N. Y. I wish to say to them, I hope no one of my friends will think that they are depicted in the characters of my novel. I am aware that I have offered no convincing arguments concerning the "Mormon" faith. But I hope that some of my readers may feel a distinction between the religious natures of my characters, and consequently be led to investigate the truths of "Mormonism" for themselves. My experience has been that one who desires the truth can always find it, but never within the two covers of a short work of fiction. Therefore my object has been simply to endeavor to awaken a _desire_ for truth, which may lead the reader into deeper researches. I know that no great literary ability is shown in this little volume of mine, but I dare to put it before the world and ask every one to read it--why?--Because I have God's assurance that the weakest effort of man can do much good, if that effort is put forth for the upbuilding of His Kingdom upon earth. TABLE OF CONTENTS. CHAPTER I There is that in youth, untarnished by the world's experience, that invites the whisperings of diviner things. CHAPTER II In the full glare of the dazzling foot-lights of social life, we are blinded to the softer, purer rays that proceed from the "holy of holies" within our hearts. CHAPTER III "In the midst of life is death." CHAPTER IV Life is measured, not by time, but by experience. CHAPTER V Just be glad that you are living and keep cheering someone on. CHAPTER VI Under the influence of spring, sunshine and flowers, our souls give birth to new thoughts, new ambitions. CHAPTER VII To the so-called "broad thinker" of today, Satan comes as "an angel of light." CHAPTER VIII If Dame Gossip enjoyed revelling in the good instead of the evil, what universal joy her tongue would give! CHAPTER IX To be popular in the religious world today, one must smile upon any creed; believe nothing absolutely, and regard "Truth" as too delicate a thing to be handled. CHAPTER X To a materialist, a miracle is an impossible contradiction to Nature. To the spiritually minded, it is the expression of that Higher Power which controls Nature. CHAPTER XI "I wonder if St. Peter at the Gate of Heaven will distinguish between the 'Pious' and the 'Godly'?"--Irony of Boss Holden. CHAPTER XII When we undertake to defend Christendom we often assist the devil. CHAPTER XIII The happiness derived from doing our duty is the greatest joy the world affords. CHAPTER XIV "Our extremity is God's opportunity." CHAPTER XV To be popular and also truthful is beyond the power of man. CHAPTER XVI "For all eternity." CHAPTER XVII Everywhere Ruin, standing side by side with the Sign of the Cross! CHAPTER XVIII "Somewhere in France." CONCLUSION. VENNA HASTINGS. -- CHAPTER I. There is that in youth, untarnished by the world's experience, that invites the whisperings of diviner things. "Very fine! Very fine!" exclaimed Professor Strausbey as the last note of the girl's violin died away in its tender pianissimo. Little Venna drew a long breath of satisfaction, shook her curls as if freeing herself from some unseen power and looked up smiling. "I almost lost my breath," she said, smiling. "Do you know, Professor, when I play that wonderful music, I can scarcely breathe, and it feels as though some one was holding my hand for me and making my bow move!" The Professor laughed his answer. "Genius gripping your hand, my dear!" Then seriously, "Don't you think you could do just one more hour's practice a day? You know I'm expecting very big things of you at April's concert. Only one month more!" "Oh, yes, indeed I can! And I'll surprise even you at that concert! I'll have everyone bowing low to my genius!" she added, her brown eyes fairly dancing with the eagerness of ambition. "Maybe! You won't, if you slide over your lessons as shamefully as this one," he returned in a suddenly changed tone. "That last was the only good one today." To himself he was reiterating "Genius! Genius!" but he seldom praised without regretting the fact and immediately serving the antidote to his overconfident pupil. He was quite sure flattery was poison. To herself, Venna's fourteen wise years were as constant testimony that she knew all things, lived all things, and would finally conquer all things. One of her relatives who criticized her self-confidence, wrote in her album, "When ambitious youth, secure and proud, Ascends the ladder, leaning on a cloud! O then, Venna, beware!" Venna immediately wrote under it, "Better to ascend and have a fall Than to sit down and never climb at all. If I fall, I'll climb still higher. But wait until the cloud is drier!" There was no doubt about Venna's brilliancy--the family and all her friends agreed upon that. But her self-confidence--it was almost appalling. She was so bewitchingly lovable that no one called it conceit, but--well, we will not analyze her character too closely at this early period. She was a bundle of possibilities, presumably exceptional. Venna took the Professor's rebuke with pretended sobriety. "Of course, I'll try to do better. You know I hate monotony and dislike practicing the same thing over and over again. I'd much rather play just what I feel like." Then suddenly beaming with assurance, she smilingly declared, "I'm sure I'd do wonders if you would let me show you how I wish to be taught. Just let me take up theme after theme, just as I wish to, and develop naturally. I should follow nature! 'Consider the lily, how it grows'"-- "Enough, young lady!" interrupted her Professor with dutiful sternness. "You'll do as I wish, if I'm to teach you. Of course, you are too young (here Venna's curls gave a pronounced shake) to appreciate anything scientific yet, but nevertheless you must accept what I tell you. Music is science as well as poetry, and the science of it, I am here to teach." "Oh, yes, I suppose I must imbibe it all," the girl answered dubiously. "But _science_! How I hate the word. It reminds me of all kinds of animals and creeping things being cut up on our laboratory table at school--just before lunch hour at that. Professor! Just think of it! But poetry! O how I love it! But let me play one more etude to please you. Which one shall I dissect? They all belong to the same species of black beetle crawling up and down the eternal scale!" "Venna, shame on you!" came with a soft drawl, the tone of which seemed to say, "Venna, I'm charmed with you!" The girl turned to see her aunt's round, mild face peering through the portieres. "O auntie, have you been in the recess all the time? Why didn't you tell me and I would have said just the right thing!" Here Professor Strausbey struck a vehement introductory chord which Venna understood to mean the finale of patience. Taking her violin, she began her etude with slow, deliberate carefulness. The lesson over, Venna helped her Professor into his coat, re-assuring him at the same time, "My next lesson will be perfect." "I've heard that before," he laconically returned, taking his hat and half smiling into the bright upturned face with its large brown eyes and inquisitive, tilted nose. Bright brown curls artistically framed this picture of life, temperament and joyousness. So he thought, but he said tersely, "Plan less and do more!" As the door closed upon him, Venna pulled aside the portieres. "Auntie, isn't he the dear old _bear_?" "He's right, dear," returned her aunt, pausing in her knitting. "You are too 'bubbly.' You must learn to concentrate more. But I suppose you are young"-- "Young! Oh, how I dislike that word! I get it every turn I make. Young! Just because I'm not tall like other girls! Indeed, I'm not too young for anything, auntie. Do you realize I'm four-tee-e-n?" "Just think of it!" her aunt replied, laughing, as she drew Venna down beside her and stroked the rebellious curls. "Fourteen! Do you know what Longfellow says? 'Standing with reluctant feet, where the brook and river meet.'" "But my feet are not reluctant," Venna replied gaily. "I can hardly keep them from running down the bank and jumping in. I long to set sail, auntie!" "So did your mother, dearie," came the answer, suddenly serious. "Sail carefully, Venna, there are many hidden rocks." Venna's bright face sobered and her energetic little figure relaxed as she kneeled down beside her aunt. "Poor, dear mother! How I wish I could have known her and kissed away all her tears!" For a moment, both were silent, thinking of the mother who died leaving a tiny baby to its lonely father and a faithful aunt. Venna had often heard the story. The mother had loved a man unworthy of her affections. Her parents had begged the impulsive girl not to marry him. But she coaxed her own way, and after years of unhappiness, she was left a widow, broken in health and spirit. It was at this period of her mother's life, that Venna's father found, loved, and married her. For one year she knew the great love of a good man, and blossomed back into youth and joyousness, only to leave the world at the birth of her first child, Venna. "Auntie, don't you think mother sometimes sees us here and knows how happy we are?" As she asked the question, her eyes searched eagerly those of her aunt. "That we don't know, dearie. Maybe. Some churches teach that our departed loved ones are in Paradise. Others say they sleep in their graves until the great resurrection day." Venna gave a slight shiver. "I couldn't believe that. It sounds so awful to me." "Why awful?" asked her aunt mildly. "If God has made it so, it must be all right." "But, auntie, God loves us, and wouldn't let us stay in a cold, worm-eaten grave!" Again she shivered. "If you didn't know it, what matter?" returned her aunt with a satisfied vagueness. "I wish you wouldn't take all those mysteries so to heart. Venna. It doesn't matter really, dear; you can believe the other way, if you wish." "_Can_ believe? How can I when no one tells me surely. Yes, I think I can," she added musingly. "It's like when I play my violin. There's some power I don't see brings music right into my soul. I feel it, but I can't explain. That same power makes me feel mother isn't in the grave. No, I'm sure she is often with us and knows how happy we are," she ended with confidence. "Well, dearie, it's a good, happy thought and so keep it. You think so much about religion, Venna; don't you think you are old enough to join the Church?" "Mercy, No!" was the laughing answer. "I wouldn't really know what to join. All my beloved aunties belong to different churches, and while I love you best, dear, how could I decide which was right. Besides, if I can be as good as Daddy, I'll be satisfied. He wouldn't join any one of them, and who can surpass him?" "Your father is a great exception. However, he is a good Christian man, Venna; that is the secret of his life." "Of course it is," replied the girl confidently. "And I want to be a Christian, too--just like him and like you, too, auntie," she added tactfully. That night Venna was not home to dinner, so John Hastings and his sister sat alone in the cosy dining-room. John Hastings was a rich man, and his home was one of the best on Fifth Avenue, New York. However, both he and his sister loved simplicity, and their city house as well as their country villa had no excess luxury, and spelled "Home" in every detail. As they sat at this evening meal, the bright burning logs of the open fire-place lit up his strong, handsome features. He smiled into the gentle, blue eyes of his sister. "John," she said thoughtfully, "our little girl will be fourteen soon." "Is it possible, Emily? My baby fourteen! Well, we must invite every mother's boy and girl we know and give her a dandy party!" "Yes, of course, we'll do that. She's planning it already. But that's not what I'm thinking about." "No? What then?" His keen, gray eyes looked surprised. "It's just this, John. I've been thinking a great deal today about Venna's joining the Church. You know she's going to be a decided belle--her beauty, talent"-- "Naturally!" he interrupted gaily. "Why not, Emily?" "Now don't you think she ought to enter life with some religious thought? Ought she not to join the Church, John?" "Is she getting tired of her Sunday-school?" he asked, suddenly serious. "Yes, I think she is. She says she's getting too big for it." "Then why doesn't she teach? That would keep her in touch," he said with practical emphasis. "That is just what I asked her and she replied, 'Dear me, auntie! If I had some youngsters under my wing, I'd teach them all the things I'd _like_ to believe. Dr. Hansom would soon put me out!'" John Hastings gave a delighted laugh. "She could teach the Church all right, Emily!" His sister crimsoned without answering. "There, Emily! I know you love the Church and it's right and womanly you should. I didn't mean to hurt you. Yes, let Venna join. Of course she should. It will give her something to think of besides the frivolities. Every woman should have a ballast in her life. I'll tell her I certainly wish her to join the Church, Emily!" "But she won't, John." "Won't? Why not?" "Because you're her ideal and you don't join. You are her stumbling block," she added more courageously. Her brother looked thoughtfully into the fire. "I am her ideal? Some joke! I'm no better than the next one!" "In her eyes, you are, dear. I don't like to criticize you, John, but you have managed Dr. Hansom's business affairs of the Church for years, sat every Sunday in your pew, and yet haven't joined the Church. Don't you think it's about time you did?" "No and yes, Emily! I think I prefer staying out of it. I'm paid for my services. That's simply business. I've often told you the Church to me is a fine religious organization--nothing more. I help it along, don't I? I'm no more a Congregationalist than I am Methodist, Presbyterian or any other Church follower." "Yes, John, but Dr. Hansom is so broad. You can believe almost anything and yet be admitted to his Church." Her brother laughed. "Now you've hit it just right. And the churches that are not _so broad_ are _so narrow_ that you get completely cramped inside their portals!" "But, John, if it would influence Venna to join, wouldn't you sacrifice your preference?" "Well, I guess that is one point worth considering. Our girl should have some religious influence, that is sure. We won't always be with her. And to join the Church practically means no difference to me. Just add my name to the many other Dr. Hansom worshippers!" Emily's mild face lit up with gentle enthusiasm. "Then I can tell Venna you've decided to join?" "Why, yes, if you wish it." Emily met his half-amused, tolerant gaze, with affectionate adoration. "John," she said, simply, "you always do the best thing when it's necessary." So Venna and her father joined Dr. Hansom's Congregational Church. John Hastings' act was for his daughter's sake, and Venna's easy compliance resulted from her adoration of "Daddy." -- Four years passed over the Hastings home. Scientists tell us our characters either progress or retrograde. If this be so, the progressing and retrograding must have struck an equilibrium in the last four years of John Hastings' life and that of his sister. He was the same cool, practical man of affairs, without a single gray hair added above his high intellectual brow. Emily was the same mild, adoring sister and aunt. Perhaps both had acquired a still deeper pride and affection for Venna,--if that could be called a change. And Venna? Watch her enter the library where her father sat, book in hand in his customary arm-chair by the fire place. She was a few inches taller and somewhat slimmer and more graceful. Curls still rebelliously clustered around the same bright but more thoughtful countenance. Her general bearing was more pronounced in its dignified calling of supporting the accumulated knowledge of the last four years. "Daddy, it's wonderful!" she exclaimed, as she approached and slid down upon the cushion beside him. "We have made so many plans today, I can scarcely realize what a wonderful Daddy and Auntie you are!" she continued, taking her father's hand and cuddling it affectionately against her cheek. With his free hand, Hastings stroked her curls. "So my petty thinks her debut affair will be a success?" "Oh, wonderful! Auntie is planning every detail, regardless of expense. Flowers, music, supper--all to be perfect! Everyone I like in the whole wide world is coming. Just think of it!" "Just as I wish it to be, dearie. Strange how a little bundle like you can be one big man's whole ambition!" Venna met his gaze lovingly. "O Daddy! Why is it? I really don't deserve it all." "Yes, Venna, you deserve all I can give you. Do you know you are so like your mother now, that when I make you happy it seems as though I am doing it for her also." "Daddy, you are." Her countenance became pensively thoughtful as she searched her father's face earnestly. "What fancy now?" he asked tenderly, used to her sudden change of mood. "No fancy, Daddy, real truth. Do you know mother is with me very often? Maybe that is why I grow so like her?" "You've said that before, Venna. Just what have you in mind?" Venna contemplated the fantastic logs as she tried to answer. "I don't see mother, Daddy, but I feel her presence--Oh! so surely! My thoughts are as illusive as those flames. First here, then there. I can't seem to get any clear understanding of it, yet I know it is true. Don't you believe that she could be near us? Dr. Hansom says there may be guardian angels for all of us." "Do you think, girlie, it's wise to think too much about the may-bes? Your imagination is very strong, Venna. I really wish you were more practical, not so much of a dreamer, dear." "Then you wouldn't have such a wonderful musician in your family," she returned, smiling. "Very true. I guess I don't want you changed after all. You're just like your mother and I've never found her equal elsewhere." Venna pressed her father's hand in sympathy, and there were a few moments of thoughtful silence. Hastings noticed a wistful sadness come to the brown eyes--a look which always bothered him. "Why so pensive?" he asked gently. Venna gave a little sigh. "Lately, I've been thinking quite a lot about the 'may-bes' in religion. I've been talking to Dr. Hansom a great deal and he's so full of 'may-bes.' So are you. Daddy dear." "So is the whole Christian world, honey. You know the Bible tells us that we see through a darkened glass. But 'enough to know is given'" he added with practical satisfaction. "That may be. 'Enough to know is given,' but do we ponder enough over what is given? We seem so unsure of almost everything. There's a girl in my class at school who is a Christian Scientist. She claims she understands everything, but when I ask her questions, her answers are so hazy and confused." "Why puzzle over those things, dear? You're too young to bother your head this way. What this world needs is good, wholesome manhood and womanhood. Not a lot of dreamers, filled with catch-penny ideas. Be your own bright self and live your young life naturally. Don't we give you everything, dear, to make you the happiest girl in New York? If there's anything lacking, say the word," he added, patting her curls. "Oh, you're wonderful. Daddy!" she replied, smiling brightly at him. "I'm never really unhappy. I just love to sometimes sit alone and dream." Then softly she added, "It is only then that I feel mother is near me." Hastings' keen eyes scanned her face anxiously. "I guess you had a hard last year at school. I'm glad you've graduated for good, and decided not to go to college. Just think of your music now, plenty of fresh air and lots of fun! It doesn't do for girls to get weak nerves!" "Weak nerves! How funny! I'm strong as strong can be!" she said, laughing joyously. Hastings shook his head. "Moods show overstrain. Come, get your hat. We'll take a brisk walk and drop in at a show tonight." Venna jumped up delighted. She would rather go out with Daddy than do anything else in the world. In a few minutes they were in the brisk November air, John Hastings adjusting his usual quick pace to the shorter, slower step of his daughter. With all her bright energy, Venna's walking seemed a contradiction. It was rather slow, very deliberate, and with a dignified bearing that was very attractive. In the street, nothing ever escaped her notice. She would always prefer to walk rather than ride. She hated her limousine. Cosmopolitan New York was a constant delight, and a walk down Broadway a pleasurable habit. The brilliant lights, the gay theatre throng, the queer, oddly contrasted styles of dress affected by the girls with the powdered noses--all these were never-failing amusements. But deeper than this light attraction was the real human throb of the great city's throng, hurrying to and fro, some laughing, some anxious, some with a self-important strut of achieved success, others with the dogged defiance of failure and chagrin. "The Great White Way! Was there ever anything so interesting?" thought Venna, appreciating with her bright mind the appealing contrasts. As yet she was too young to be saddened by the undercurrent of human longing and unrest. Suddenly Venna exclaimed, "Listen, Daddy! There's a bunch singing hymns on the next comer. How great that sounds!" In strong contrast to the surroundings, the solemn chorus of mixed voices were filling the air with "Nearer, my God, to Thee." "How strange," thought Venna, "God doesn't seem here at all." "Some street missionaries," Hastings replied seriously. "They certainly get the crowd. They aren't paid for it either." ("like the ministers in the Churches," he added to himself mentally.) As they neared the little group of workers a very young girl with a violin stepped forward and started to play. She looked upon the small crowd gathered. Her hand trembled. She stopped short with embarrassment. "O Daddy, see! She's so nervous. She's tried and can't go on!" The crowd smiled. Some laughed. Before Hastings realized what his daughter had done, Venna stepped forward to the girl's side. "Won't you let me play?" she asked softly. Surprised and glad, the girl handed Venna her violin. Then Hastings saw what seemed to him one of the unrealities Venna had talked of. Was it a dream or the impossible truth? There she stood, his darling, her genius making the violin fairly plead with the mixed crowd. Suddenly she turned to the group of young workers. "Sing!" she commanded as she struck a few chords of "Jesus, Lover of my Soul." In two minutes the air was filled with the beautiful melody. The whole crowd joined and Venna stood leading them with a look on her young face that her father had never before seen. He certainly didn't approve of this publicity, but something held him back until the last note was sung. Then he hastily stepped forward, "Come, dear, don't delay longer," he said with a gentle firmness which Venna knew meant a command. With a happy smile she handed back the violin. One of the young men, tall, manly, with gray eyes of shining enthusiasm, stepped to her side. "We can't thank you enough. You have certainly drawn the crowd for us. Now I can preach." She looked up into the earnest face. "I would love to stay to hear you. May I, Daddy?" "Not this time, Venna. Come, we will be late." Hastings spoke brusquely. The spell was broken and he felt annoyed at the crowd gazing so intently at Venna. The young preacher compelled her gaze. "No time for the gospel message? Read these, then," he added, smiling into her eyes, as he handed her a few tracts. Venna took them with a "Thank you," and as she walked away with her father, she heard the young preacher's first words ring out to the crowd. "My friends, that Divine music has thrilled your souls. What prompted that young lady to stop? It was the Spirit of God, working in this city of worldliness and"-- Venna heard no more--her father was walking her rapidly away. She folded the tracts, and put them in her bag. "You're not angry with me, Daddy?" she asked at last, breaking the silence as they swung down Broadway. "Angry, child? No! But don't do it again. Your aunt would never approve of such unconventionalism. You are too impulsive. Be dignified--even in religion." "But Christ went into the highways. Oh, I like that young preacher so! He didn't look as though he had any 'may-bes!'" "Forget him, Venna. Now what theatre shall we go to?" Venna decided and they were soon sitting comfortably in their box, listening to the newest light opera New York had to offer. But for the first time, the girl was out of tune with her surroundings. She kept hearing the young preacher's penetrating voice. "My friends, what prompted that young lady to stop? It was the Spirit of God, working in this great city of worldliness." "Was that true?" she asked herself. "What prompted me to stop?" She couldn't tell. She just wanted to. But how novel an experience! She liked it. She would like to know that preacher. He was different to her gentlemen friends. Novelty always appealed to Venna. Well, she couldn't know him. So it was no use thinking about it, she wisely decided. But on kneeling down to say her prayers before retiring that night, she added simply, "Dear Father in heaven, help the young street preacher in his wonderful mission work for Thee." The next morning Venna slept late. She awoke with a confused idea that her dream was truly real, in which she saw a great throng of people in front of her home, she herself standing at the door-way, begging them to come no farther. She knew they were coming in search of the young street preacher, and that he was hiding in her house somewhere. But the crowd was pressing forward. In vain she remonstrated with them. Forcibly closing the door, she locked it securely. Then she turned with bated breath, to see the young missionary by her side, hat in hand, smiling down at her composedly. "You are safe!" she exclaimed excitedly. "Thank you. But do not fear for me. God takes care of His own. However, I will never forget this kindness. It is the Spirit of God in your heart." With these words he turned the key and reopened the door. At his appearance the crowd fell back and divided itself. The voices of the mob became hushed. He turned to her calmly, "So shall it be in the latter days." With these words he walked unmolested through the crowd, and Venna, spell-bound, watched him go. Then it was that she awoke with a confused idea of the reality of life. Her aunt stood by her bed. "Well, dearie, I've let you sleep as long as possible. You know we have an engagement with Madame Amelia at eleven o'clock. She won't finish your dress if you don't keep the appointment." Venna jumped up, now fully awake. "I'll be ready in half an hour, breakfast and all, auntie!" "Very well, dear. I'll order the car promptly at 10:30." Venna gave her aunt an impulsive hug. "What a gay time we'll have to-morrow night!" she exclaimed, the girl in her quickly responding to the preparations for her debut. Her aunt flushed with happiness. "We are going to make it the best money can provide!" she returned with gentle affection and pride, as she left her niece to dress. The entire morning was taken up in making calls upon dressmaker and florist and completing the already much talked over preparations. Venna was excitedly happy and her aunt's quiet joy seemed like the reflection of the young life she was so devoted to. However, when they returned home and had lunched, Venna found herself tired--the natural reaction asserted itself. "Auntie, I think I'll disappear for an hour, and have a good rest. Then I'll be ready for anything." "Very well, dear. Sleep as long as you wish. There is nothing for you to do now but dream of the good time coming. Everything is done." So Venna went to her room, removed her dress, and for a moment stood undecided beside her open wardrobe. There hung three pretty kimonos, one red, one blue, and one nile green. It was a peculiar little habit with Venna to don the color that best suited her mood at the time of wearing. She always said that if she felt very tired, she liked the green. If she felt excitedly happy, she liked the red. If very thoughtful, the blue suited her best. This time she stood hesitating and laughed softly. "I really don't know which I want to wear, so guess my feelings are all hopelessly mixed." Her hand finally reached out for the blue, and with the soft color wrapped about her pretty girlishness, she lay down to sleep. Let us take a peep around this room. Everything Venna did or had was characteristic of her, and her own cosy room was no exception. It was oblong in shape, with an open fireplace at one end and her carved mahogany bed at the other. Along one wall, between two windows, stood her mahogany dresser and dressing table. On the other side, with a door at one end, stood first a mahogany book-case, then a mahogany work table covered with sewing bag and magazines, and next to this a large Victrola, ready to give its series of concerts. In the centre of the room was another mahogany table, covered with more books. The wall paper was a subdued buff, and a dark oriental rug covered the floor. The window draperies were of cream lace, lambriquined with the palest blue silk. A few choice pictures with uniform frames of black and gold gave the finishing touch to a room more suited to a library than a boudoir. Venna's aunt often suggested a change of furnishings. "White maple or anything more girlish would be better," she said. But Venna's ideas were unchangeable. "Mahogany always looks so real--that's why I like it best," she invariably replied. Neither her father nor her aunt knew just exactly what she meant, but if mahogany was Venna's taste, the best of its kind should be hers. Venna did not sleep long. She awoke rather unrefreshed and tired. She thought of her last night's peculiar dream, and with the thought came the desire to read the tracts the young preacher had given her. Arising and opening her bag, she found there were only three--one on baptism, one on the Second Coming of Christ and one named "Rays of Living Light." She sat in her luxurious easy chair by the window and was soon absorbed in thoughts quite new and interesting to her ever receptive mind. Meantime her aunt downstairs was undergoing quite a shock. A few minutes after Venna retired, her cousin Luella Allen called. She was a tall, thin spinster who had never married because the love of her early youth had died. Have you ever met that kind, reader? I mean the one who constantly reminds you of by-gone sorrows with a sort of weepy allegiance to the past which is pious in the extreme and forbids the thought of too much joyousness in the present. Also there is an accompanying tendency to dampen the happiness of others. Such was Luella Allen, and as she entered the room Emily Hastings noticed the suppressed twitching of her long, thin features and knew this was a sign of strong inward emotions. The two women saluted one another with the usual formal kiss and seated themselves. "What news now, Luella?" asked Emily calmly, for she knew without news Luella Allen seldom called. "O Emily! I know all about it, dear! I've come to talk it over with you. I saw the whole thing. It's so shocking I can hardly believe it. We really must take Venna in hand and make her realize she is too grown up to act ridiculous now and disgrace us!" Emily stiffened and flushed. "I don't understand you, Luella. Venna couldn't disgrace anyone. She is as near perfect as any girl could be." "Didn't John tell you then? The poor dear! He didn't want to shock you, did he? But I think you ought to know." Here she paused and lifted her black bordered handkerchief to her nose to indulge in a sympathetic snuffle. "Please explain, Luella!" Emily's voice was unusually impatient and short. "Oh, I know John will blame me for telling you Emily, but I'll do my duty," she said righteously. "Last night I was on Broadway and in the crowd my car was stopped. I looked out of the window and I saw--I can scarcely believe it yet--I saw our Venna standing in the street with a handful of those wicked Mormons--(yes, I found out afterwards, they were Mormons)--playing her violin to a mixed New York crowd. Just think of it! _Our_ Venna!" Emily Hastings had suddenly paled. "Luella, it can't be true! Where was John?" "I don't know, Emily dear." Luella's tone now changed to one of complete satisfaction at desired results. "He must have been somewhere near and found it out. I always said Venna has her mother's impulsiveness. Of course, she didn't _mean_ any harm--but think what might have come of it. Those Mormon preachers are in the East for only one purpose. You know that, Emily. Just to entice pretty girls like Venna to go to Utah to their destruction, and they use the cloak of religion, too! More's the shame. I'm so thankful the child is safe." Emily's color had returned and burned each cheek. "I'm sure, Luella, you are mistaken. I shall bring Venna here to tell you so," and Emily sailed from the room with a majestic disdain, quite uncommon to her quiet, even composure. Gently she opened Venna's door. "Should she awaken her? No, Luella must be crazy!" she thought disdainfully. Yet it might be true. Venna was so impulsive. However, there was no harm done. Venna was safe--she must be talked to, of course. So quietly she closed the door and went back to the library. "Venna is sleeping," she said, her mild self again. "Thank you, Luella, for telling me. I shall speak to John about it." "Oh, I wish I could advise the dear girl myself!" Luella returned disappointed. "I can't disturb her. These are very busy days in her young life." Luella arose. "Then, Emily, I'll be going. I have an engagement myself, but just stepped in to warn you. The dear girl shall certainly have my prayers," she added, and with another formal kiss and good-bye, she was gone. Emily Hastings took a deep breath. The air seemed freer for her going. Down in her heart, she disliked her cousin immensely, but John always said, "Be kind to her," and what John said, Emily did. When Venna finished reading her tracts, she laid them upon the table and slowly began to dress. While so doing, she was very thoughtful. Who were these good missionaries who had such interesting thoughts to pass around? She had heard of a very questionable "Mormon" Church in Utah--everyone knew them to be very immoral and treacherous, but how did these missionaries get connected with that Church and have these inspiring tracts? The more she thought about it, the more confusing it was. Surely here was a paradox! She was still wondering, when the door opened gently and her aunt entered. "Are you going out, Venna? If not, I would like to talk with you awhile." "No, I was just wishing to talk to you, auntie dear. I'm very puzzled about something. Do you know very much about the Mormon Church?" Emily Hastings' face flushed as she met the girl's direct questioning gaze. "The idea of Luella Allen ever imagining Venna would hide anything," she thought indignantly. "As much as I care to know, dear," she replied. "They are a very dangerous people, as everyone understands, and it is well to keep away from them. What possessed you to join them on Broadway? I can scarcely bear the thought of you doing anything like that." "Did Daddy tell you about it? Really, auntie, I didn't know they were Mormons--I thought they were some good Christian missionaries. I don't know what possessed me. I just wanted to help the little girl who couldn't play her violin. But really, I can't think that young preacher is wicked. He seemed so earnest." "Appearances are very deceptive, girlie," replied her aunt mildly, "Nothing good could come from the Mormons. Dr. Hansom paid a lecturer from Utah to come to tell us all about them. I don't remember all he said, but it was quite enough for me," she added complacently. "I would like to talk to Dr. Hansom myself," Venna replied. "You can this very afternoon. He will be here soon to talk with me about some improvements for the old ladies' home. He's so interested in all our charities. Such a wonderful man! There's the bell now. I guess that is he. As soon as you're dressed, come down, dear. I'm sure he will give you a few moments of his valuable time," and she left the room, happy in the thought that Dr. Hansom would talk seriously to Venna, and so prevent her ever being so reckless again. When Venna had finished her toilet, complete in every dainty detail, she went downstairs. As she reached the door of the library, with a bright "May I come in?" Dr. Hansom arose from his seat at the farther end of the room, and approached her with a genial smile. "Ah! Venna! Come in. We're just talking about you!" he exclaimed, taking her hand and shaking it warmly, and then, placing her arm in his, he led her to a comfortable chair by the fire. Dr. Hansom, short, thick-set, gray-eyed, with a determined stiff pompadour over a somewhat low-browed, broad face, had a way of doing everything genially. When he crossed a room it was with a free and easy swing, invariably with one hand in his pocket. When he walked down the avenue, his "hail-fellow-well-met" attitude toward all mankind was expressed in his free and careless stride. His smile, too, had a broadness and frankness quite irresistible to the majority and he was universally declared to possess a "wonderfully magnetic" character. On a trolley car, he more often than not stood upon the platform and talked genially to the conductor, thus impressing all with his spirit of democracy. In short. Dr. Hansom was one of the popular metropolitan ministers. All the East knew of him, and his influence at mass meetings for men was a topic of great interest. Men liked a man like Dr. Hansom. Consequently they fell in line with the religion he taught. It was a practical, common-sense religion--founded upon the Bible, of course--but eliminating anything that the ordinary man of the day could not easily grasp. Sin is an evil--he taught that. The consequences of sin, his oratorical powers set forth. This also was taking and helped men to determine to do better. But when it came to the personality of Satan, the inspiration of the Old Testament, or the Second Coming of Christ, or numerous revelations and prophecies--all these subjects were hazy and too impractical to be discussed by the masses. Therefore Dr. Hansom dismissed them with a smile of inconsequence and assured the slumbering spirituality of his flock that there were more important things than the mysteries. In this way Dr. Hansom avoided a great deal of real thinking and made many friends. His large congregation of two thousand, including men, women and children, were all "Hansomized." What Dr. Hansom said went. On the other hand, he was a mouthpiece for the sentiments of the general public. His mind was like the disc of a phonograph, upon which public sentiment made an impress to be reproduced later from his pulpit at the inspiration of his desire to please. Also he could be very stern and frankly abusive at times. But this, too, was part of the impression upon the disc, for the public enjoy strong censure and fearlessness. They never realized this fine gift of Dr. Hansom's. Erroneously they thought he was original. "I hear, Venna, you are puzzled about the Mormons?" he asked, sitting down opposite to her, and leaning slightly forward, placing both hands emphatically on the arms of his chair. "Yes, Dr. Hansom. Are they really such awful people?" she asked seriously. "Awful is no word for it, my girl. They are the most insidious menace in the religious world today! They lie, they lead immoral lives, and all under the cloak of religion! Your aunt told me of your indiscretion last night." Here he smiled indulgently. "Of course, we know our girl didn't realize what she was doing, but it ought to be a lesson to you. Never be led away with any sensational religion. You are liable to get trapped into anything if you do. I'm glad you are safe. But where was your father?" Venna colored. "Father was not to blame. I did it before he realized what I was doing." "Very true. You certainly took me by surprise, Venna," her father's voice laughingly exclaimed, and they all turned to see John Hastings enter the door, his keen eyes twinkling with amusement and cynicism. "Ah, Hastings! I'm glad you joined us," exclaimed Dr. Hansom, jumping up and extending his hand. "We were telling Venna what the Mormons really are!" "Umph! And what _really_ are they?" he asked, as he seated himself with the group. Dr. Hansom was always slightly less confident when talking to Hastings. He had a vague idea that here was one man in his Church whose ideas he did not exactly reflect. However, they were excellent friends. "Why, Hastings, you don't have to ask that, do you? Didn't our lecture satisfy you concerning them?" "No man's lecture satisfies me concerning any sect," returned Hastings quietly. "But it is not one man's opinion, Hastings. All Christendom is against them," urged Dr. Hansom. Venna looked from one to the other, intently listening. Her aunt flushed with mild annoyance. Surely John was spoiling Dr. Hansom's influence over Venna. Hastings leaned back in his chair with an air of boredom. "How all the sects do enjoy biting and snapping at any new thing in their midst. Why doesn't each one live and let live?" he asked quietly. "You don't mean you wish to defend the Mormons?" Dr. Hansom asked impatiently. "Defend? No, neither do I mean to criticize. We in the East know very little about them, except what paid lecturers tell us, and that is rather 'commercialized truth,' don't you think?" "Is it not an established fact that women influenced by Mormon missionaries have gone to Utah to their destruction?" persisted Dr. Hansom. "Haven't the slightest doubt of it," was Hastings' smiling answer. "Also, it is an established fact that women have fallen in love with some Orthodox ministers and even Catholic priests, and followed them to their destruction. That doesn't denounce the Church politic, does it? There are black sheep in every fold." Dr. Hansom frowned. He hated contradiction. "I tell you, Hastings, the Mormons are outside of any fold--they are a menace that every Christian should strive to wipe off the map of this country!" Hastings made no reply, but Venna spoke up confidently. "Dr. Hansom, you certainly know more about these people than I do, but I'm _sure_ that young preacher we met last night is sincere and good." "How do you know? You scarcely spoke to him." "O, but don't you think there are some people you meet, you just simply _feel_ are good?" "There you are, my dear girl," replied her pastor, with a deprecatory wave of the hand. "Led by your emotional nature again! If you don't stifle that tendency, Venna, it will get you into all kinds of trouble." Venna's direct gaze was unwavering. "I don't say this from any emotion, Dr. Hansom, but Paul says, 'Spiritual things are spiritually discerned' and I felt his spirituality in his look and tone of voice." "Doubtless you _thought_ you did," returned Dr. Hansom, a little taken aback. "But you are a very young girl to have such decided ideas about spiritual matters. It would be wise to trust to those who have had more experience." Hastings' brow contracted as he gazed intently into the fire without comment. Dr. Hansom noticed his expression and disliked his silence, both of which had disconcerted him before. He arose to go. "I must be off now," he said. "Just six more calls to make this afternoon and then I suppose I'll find a number waiting for me at the Parish house when I return." He smiled a happy smile of genial importance, and after the usual hearty hand-shakes was gone. Aunt Emily hid her disappointment in John's behavior by a quiet exit. Now alone with her father, Venna drew her chair close to his and laid her small hand on his big, strong one. He turned his gaze affectionately upon her. "A little child shall lead them," he thought, but did not say. After all, it was wiser for Venna not to rely too much upon her own discernment. "Girlie," he said aloud, "don't be governed too much by appearances. As Dr. Hansom says, you might go woefully adrift in your judgements." "But, Daddy, don't you think that young preacher was sincere?" she persisted. "I don't think about it, dear," he returned practically. "He might be or he might not be. Just leave all questionable people alone and stick to your Church, which you know is about as good as you'll find these days." And so the subject was dismissed, but when Venna returned to her room she took the tracts and carefully put them in a drawer which held her special treasures. "I _know_ he is God's man," she said softly, as she laid them away. CHAPTER II. In the full glare of the dazzling footlights of social life, we are blinded to the softer, purer rays that proceed from the "holy of holies" within our hearts. John Hastings' Fifth Avenue mansion was ablaze with light. He had cautioned his servants, smilingly, "Don't let one electric bulb be forgotten in any nook of our home to-night. There must be an abundance of brightness!" The servants promised gaily, and went about their several duties with a delight, not only the result of high wages and exceptional treatment, but because each one individually loved Venna with a respectful adoration. The long reception rooms were one garden of palms and roses. As Venna stood by the side of her aunt, under a canopy of green, her silvered white dress sparkling as she moved, her beauty was never so enchanced. So thought her social friends, as one by one they approached to shake hands and congratulate the radiant debutante. The hidden orchestra, screened by palms, played dreamy music while Venna beamed happy and smiled upon her delighted guests. "Was I ever so happy?" she asked herself joyously. There were several men who lingered unnecessarily over their congratulations, and with each occurrence Venna laughed to herself. She knew how much they admired her and it seemed delightfully amusing. As yet, love was no serious consideration in her life. But now almost the last one entered--a man of thirty, dark, with handsome straight features and very upright bearing. As he took her hand, his direct gaze was very compelling. "This occasion. Miss Hastings, is, I hope, the beginning of a better acquaintance with one another." The words were very simple, but the look said much more, and the firm pressure of her hand was hardly necessary. She had met him only once before. Why should she blush? Her admirer noticed her embarrassment with satisfaction. "Yes, I hope so, Mr. Hadly," she said simply, withdrawing her hand as soon as she politely could. "May I have the first dance?" he asked, still compelling her gaze. She laughingly handed him her card. "See! There is only one left--right near the last, too!" "Ah! That is my punishment for being late! Well, that one will furnish my anticipated joy for the whole evening," he returned, writing his name on the card and handing it to her reluctantly. Then he passed on to make room for Dr. Hansom and his wife who were next in turn. "Dear me! Is this little sparkling lady my little Venna grown old enough to enter society! It seems just yesterday when I took you in my arms and baptized you, Venna Hastings!" His thin, mild little wife smiled and nodded, with a gentle "That's so, Venna!" "Eighteen long, long years. Dr. Hansom," said Venna gaily. "Eighteen long, long years in which nature has labored to produce one of the most beautiful and talented young artists in New York City!" exclaimed Dr. Hansom, turning and speaking in a distinct voice for all to hear him. At this the whole assemblage clapped loudly and Venna bowed her acceptance. Oh, the dance! The delight of it! As soon as Venna was released from the formalities, her feet were gliding over the polished floor with a lightness corresponding to her joyous mood. One by one her partners claimed her for their succeeding numbers, each one reluctantly giving her up to the next one in turn. Mr. Hadly was constantly on the floor also. He was the most graceful dancer among the men. Though politely attentive to his partners, Venna felt his gaze constantly upon herself, and several times blushed as she met his ardent look of admiration. She was quite surprised with herself to think that any man could make her so self-conscious. Finally came the dance promised to Mr. Hadly. He approached her smiling. "I wonder if you would like to sit this out in the conservatory," he said in a tone which asked her to do so. They were soon seated among the palms and Venna leaned back among the cushions with a sigh of happiness. "You have been radiantly happy this evening, haven't you?" he asked softly. "And how could I _not_ be?" she asked, smiling. "Very true. The freshness of youth commands happiness." How alluring she was to this man of the world! "I won't have long with you to-night--just these passing moments of one dance. I want you to set a date when I may call. I have your father's permission, Miss Hastings. After I have called, then I wish to beg you to allow me to escort you to a number of social functions this winter, that I know will be worth while. Your dancing is wonderful. I'm very fond of the art myself. I think we ought to be very good partners." He surveyed her from head to foot with keen appreciation. Venna felt his thoughts. Surely, it was pleasure to be admired by this handsome man of affairs. She was getting accustomed to him now, and her embarrassment had left her. She looked up pleased. "I'm ready for good times this winter. Father insists on me enjoying life--for a time anyway." "For a time anyway?" he repeated. "Why not always?" he asked, studying her intently. "Oh, one couldn't take life _always_ as a holiday," she brightly returned. "As long as one can," he replied, his eyes slightly darkening. "The good time is here if you know how to get it. There! I've hardly had time to speak to you and the music is stopping. You haven't told me when I shall call." Venna appointed the evening and then together they returned to the dance. When supper was served, Venna found Mr. Hadly sitting directly opposite to her. He used his opportunity well, and compelled her to meet his glance many times even when she was talking to others. "How handsome he is!" she thought. "And such a forcible character, too." He certainly attracted Venna more than any of her gentlemen friends. Yet with the attraction, she felt a slight repulsion she could not understand. -- The wonderful evening over, and the guests departed, Venna stood alone with her father under the green canopy where she had received her friends. Her cheeks were flushed and her eyes as bright as in the early evening. No sign of fatigue was evident. "O Daddy, I could have danced all night!" she exclaimed happily. "Some success, wasn't it, dearie?" he returned, putting his arm lovingly around her. "Now, I suppose this winter will be one whirl of gayety for you." "Nothing will ever be just quite as nice as this, Daddy," she said, kissing him. "I'll never, never, never forget it!" "We wouldn't want you to, Venna," he replied, immensely pleased. "By the way, I noticed you have a new admirer." Venna blushed. "Whom do you mean?" she asked with assumed unconcern. "Mr. Hadly, of course. He's one of New York's rich catches. It seems the girls have been after him for some years, but he isn't caught yet. A nice sort of fellow, but--understand, young lady, you don't give your heart away for some time yet. Daddy's too selfish." "Never fear. Daddy! It'll be a very long time before that happens; Daddy's enough for me." And her arms stole around his neck in an impulsive hug. And so we will leave them in their oneness of heart, father and daughter, inseparable in their sweet companionship until a higher power shall sever their lives. CHAPTER III. "In the midst of life is death." It was a warm, sultry day in early April. The Hastings family were just settled in their summer home in Allendale. Venna had been "to town" all the morning on a shopping expedition, and had returned home somewhat fatigued by the warmth of the early spring. She had lunched and was resting alone in her room. She sat by her open window with her book in her lap, unheeded. Her head resting back upon the cushions, she dreamily watched the robins busying themselves with nest building in the tree outside. "Poor little birds!" she mused. "You're working so hard for your little home and the first storm may blow it down!" The robins continued to chirp happily. "You'll be happy anyway while it lasts," she thought, "and if your nest falls, you'll build another--just as we all do!" Venna certainly was in a dreamy mood. Her mind wandered over the entire winter's doings, since her debut. Her debut! How well she remembered the keen enjoyment of it! But the months following! Had she found them all satisfying? She had to admit that she had not. One whirl of gayety had been hers. She had been the acknowledged belle of the season. Among her many admirers, Mr. Hadly pushed himself always to the front and assumed "the right of way" with such firmness that her friends took it for granted that it would culminate in a brilliant match. Venna did not repulse, neither did she encourage, him. She was so busy having "a good time" that she let admiration take its course and if the other men were so easily pushed aside, Venna did not care. She liked Hadly's masterful way of doing things. If he invited her anywhere, it was always in a manner which said, "You'll be sorry if you don't go." And she had to admit that his invitations resulted in the most pleasurable times of the winter. "Am I in love with him?" she asked herself today, as she had many times before. "No, decidedly not!" was her answer, which always pleased herself, for Venna didn't want to be in love yet, and be married like all the other girls who had gone out ahead of her. She wanted "to do something" first. Just what she meant to "do" she hadn't decided, but the married girls she knew led such monotonous lives--society, society and always the same dressing, entertaining and being entertained. It was plain Venna's one year in the social world was enough. Yes, she had tired of it already. She was going to talk to Daddy about it. Next year, she would like to play at real public concerts--not just social functions--and really earn money. But why earn money? Daddy had an endless supply on hand for her always. Well, maybe she could do settlement work. She had a friend who was immensely interested in it. She had met her only lately and the girl said she was never so happy as when working among the poor. "I believe that's what I'll do," she exclaimed, and her eyes lost their dreaminess and shone brightly. There was a sudden chirping of the robins and Venna looked out. The clouds had gathered and a strong wind was blowing. The tree swayed to and fro. The little half finished nest fell from its bough, down, down, until it was lost to view. "Poor little birds!" thought Venna, as she watched them fly away, chirping excitedly. Suddenly a great depression stole over her and she began to cry softly. "What is the matter with me?" she exclaimed, wiping away her tears with determination. "Why should I have this sudden sadness? I must not give way to it." She arose and closed her window, for the rain was coming down quite heavily. It grew suddenly dark. Venna pulled down her shades, put the lights on, and started to dress. "I must get busy and shake off this uncalled for mood before Daddy comes home. He may take an early train and will be coming home tired from the hot city. There's the car now!" But it was not her father. The maid announced "Mr. Hadly," as she handed Venna a long box. "Please open it, Stella. I'll be ready to wear one, I guess." The maid opened up the gift of American Beauties--Venna's favorites--and handed one long stemmed rose to her mistress. "Put the rest in water, Stella--I shall wear only one," she said, pinning the wonderful rose at her waist. "And when you go to your party to-night, just come in and take one for yourself," she added kindly. "Oh, thank you, miss," exclaimed the maid, as she helped Venna with her dress. "You do just look wonderful today, Miss Venna. Your cheeks are as red as the rose itself." Venna was always so familiar with her servants and they were frankly adoring. "Thank you, my dear Stella," she said. "Your compliments have a sameness, but I always know they are sincere," she said, as she left the room to go to her guest. Hadly awaited Venna in the large reception room facing the front porch. He looked about the cozy room all in oak and cool green, and then at the centre table with vases of violets and apple-blossoms. He smiled as he looked at the flowers. He had a bright vision of Venna gathering them and placing them there. Venna entered the room with her usual bright smile. "You arrived just in time, Mr. Hadly. We are in for a storm, I guess. How dark it is!" A sudden flash of lightning and clap of thunder made them both start. Venna hastily put on the lights with a slight shiver. "Let us pull down the shades, too," she said. "It doesn't seem so bad then." "Are you afraid of a thunder-storm. Miss Hastings?" he asked as he shut out the storm. "Not ordinarily," she returned, suddenly paling as another streak of lightning penetrated the room, followed by thunder that shook the house. Hadly crossed to her side, and taking her arm gently, led her to a chair. "You really look pale. Tell me, there is something more than the storm that has frightened you. What is it?" "I don't know," returned Venna, sitting down. "I was watching the robins outside my window when I was possessed with an indescribable sadness. It passed off and now comes this fear. I don't understand it. I never fear a storm." He stood beside her chair, towering handsomely by her side. He looked down into her face so full of questioning fear. Surely now was his time. "Miss Hastings--Venna--may I call you Venna? because you have never feared a storm in the past is not to say you never will. Won't you give me the privilege of sheltering you from all the storms of the future? Venna, I love you. Not with the half love of a youth, but with the strong love of a matured manhood that knows the world and can therefore appreciate a girl like you the more." He leaned over her but did not touch her. His eyes seemed to burn their passion into her very soul and for a moment held her spell-bound. She might have expected this, yet she had drifted on. Now she was suddenly confronted with the passionate love of a man who was in dead earnest and evidently expected a return. Feeling the embarrassment of refusing him, she dropped her eyes in confusion. He took her hand and pressed it hard. "You will then be my wife, Venna?" The same masterful way he expected her to accept him. What could she say? "You _do_ love me?" he again insisted. She finally gained courage and raised her eyes to meet his with frank regret. "Mr. Hadly, I wish that I could love a man like you, for I know your love is one for any girl to be proud of. I know you are sincere in caring for me. But I don't think it is in me to love any man--not _yet_, I am sure." His eyes darkened with disappointment. "Then I have been deceived all this time--thinking you surely loved me as you have accepted my attentions unreservedly." Venna blushed with conscious shame. "I had no reason to believe you"--there she stopped short. She was not yet accustomed to handle proposals. She felt a quick self-blame. She had enjoyed herself at this man's expense. He read her thoughts. "There, Venna, I do not blame you. You are very young. I must not expect too much love at first. Just say that you will marry me!" "Without loving you?" she asked in sudden wonder. "Why not?" he asked, smiling into her eyes. "Once we are married, I will teach you to love." He leaned so near to her now that his breath was upon her cheek. She felt he was about to kiss her. She withdrew from him with a sudden repulsion. "Don't!" she said, imploringly. "I never could love you--nor any other man," she added, childishly, finding words to make the hurt seem less. At this moment Stella appeared at the door. "Telegram, Miss," she said. "An immediate answer wanted." Hadly covered Venna's confusion by walking over to Stella, taking the telegram and handing it to Venna, who mechanically took it. "Thank you, Stella. I will call you when I have the answer ready." The maid quietly withdrew. Hastily Venna opened the telegram. As she read, her face paled and the telegram dropped from her trembling hands. Rigid she sat gazing before her with fixed stare. "Venna! What is it? Tell me!" insisted Hadly. She did not answer him, but the look of sudden anguish on the girl's face made him take up the telegram and read. "John Hastings met with serious accident at 2:30 today. Now at the M-- Hospital. Come at once. Cannot live many hours." A sudden look of relief crept into his handsome face, but it was instantly replaced by one of compassion for the girl before him. "You poor girl," he said, kneeling beside her and, placing both arms around her inert form, he drew her gently to him. In her stormy grief, Venna's power of resistance was gone. She knew she was suffering keenly; but without definitely realizing the cause. But Hadly's caresses soon brought her to her full senses, and she withdrew from his arms in great anxiety. "Your car is here. Can you take me to the train immediately?" "I will take you to New York, right to the hospital, dear," was his ready answer. "Thank you!" she exclaimed excitedly. "But, auntie--how can we tell her?" "Is she home?" "No, she went out this morning for a long ride with the Jetsons. They are probably caught in the storm somewhere. It will be impossible to find her. We must not lose the next train," she exclaimed, glancing hurriedly at her watch which pointed to 3:30. "When do you expect her home?" "Maybe not until six o'clock dinner. Oh, we must hurry!" "Yes, by that time we can be in New York. Get your things quickly. Your aunt must follow. Ring for Stella. I will explain to her while you get ready." Venna found her excitement giving way to a great calm. As oil thrown upon an angry sea stills the turbulent waters, so a great unseen influence pervaded the girl's being and quieted the tempest of her mind. She could not understand it, but was thankful. Her great pallor startled the maid as they met at the door. "Stella, Mr. Hadly will explain. I am hurrying to catch the next train to New York." With these words, she ran upstairs, entered her room, and quickly dressed for the city. Before leaving, she stood for a moment in front of her father's picture, smiling down upon her. "O God, help me!" she exclaimed piteously, but her eyes were tearless. She quickly rejoined Hadly and together they started in his closed limousine. The storm had somewhat abated, but it still rained hard, and lightning continually flashed in upon them. Protectingly he put his arm around her. She did not withdraw. It seemed natural now. She needed someone, anyone, to accompany her in her grief. "How kind he is!" she thought, vaguely realizing this hour of trial was drawing them closer together. Venna never fully remembered what was said on that trip to New York. Her mind was full of longing to get to her father, and she answered Hadley's constant remarks in monosyllables, scarcely realizing what he said. His whole attitude was one of protecting ownership. So they rushed on to the great city which was to hold her first awful sorrow. Love for her father was the only affection she was capable of feeling now, but Hadly was asking nothing. He was giving all. She had a dim appreciation of his kindness, and thanked him several times. Each time he refused her thanks with an ardent declaration that his only object in life was to serve her always. At last the awful journey was over. The train drew into the Grand Central and a taxi then took them hurriedly to the hospital. Venna's calmness was even more pronounced as they approached the desk and asked for "John Hastings." She scarcely breathed as the doctor took up the hospital phone. Then the cold reply was brusquely given: "All right, you can go right up." Silently they followed the orderly, Venna leading with a firm, light step. As they entered the room where her father lay, Venna stood still and gazed with horror at what she saw. Was this her own beloved Daddy? There upon the couch lay a man with the pallor of death making more ghastly the two awful gashes on cheek and forehead. The nurse attending held up a finger of silence and approached her kindly. "Don't disturb him," she whispered. "He will doubtless awaken soon." Approaching the bed noiselessly, Venna sat down upon the chair placed for her. Hadly walked over to the window and looked out with a grim expression, avoiding too close a contact with death. As spirit communes with spirit, so Venna's presence brought back the consciousness of her father. He opened his eyes slowly and fastened them upon her with unutterable joy. "My darling girl, you have come!" he murmured, making a weak effort to lift his hand. She leaned gently over him and kissed his white lips. "Yes, Daddy, I'm here, dear. I'm here to stay with you until you go home," she said quietly but with a voice full of love. His eyes saddened. "Until--I go--home, dearie? That will be soon, very soon. Be sure you stay." His eyes closed again in sudden weakness. Venna stared at him in horror. "Daddy, daddy, you don't mean--Oh! speak to me. Daddy!" she cried piteously. His eyes opened once more and smiled upon her, full of loving concern. "Venna child, be brave," he whispered. "I'm going home-to your dear mother. Be brave. Be--good, Petty. Always--be--good, for--Daddy's sake. See Venna! There is your mother now. Look! She comes! O beautiful wife!" He said no more. His eyes, lit with a holy joy, looked beyond Venna. Suddenly he raised both arms outstretched in welcome. Then they fell. His eyes dimmed. "Daddy!" cried Venna in anguish. But there was no answer. Venna was alone. CHAPTER IV. Life is measured, not by time, but by experience. Her father's sudden death left Venna an heiress, but never having known anything but luxury, she did not value her wealth. In fact, it might have been a considerable burden to both Venna and her aunt, both of whom were entirely ignorant of business, but Mr. Hadly took everything in hand, attending to details, and leaving as little as possible to the lawyers. This, he assured them, was the only safe way, and gratefully they accepted his services. Both Venna and Emily Hastings were almost inconsolable in their grief. The latter found some consolation in Dr. Hansom's visits, but to Venna these were no comfort. She naturally turned to him, but his faith was the kind that handled the world's troubles _en masse_, and in personal grief, he had few words to say. Venna asked him many questions about the hereafter, to which he gave many vague answers. "It is not for us to know anything definitely. Faith leaves it all to God," he assured her in conclusion. "But surely the Bible gives us some certainties, Dr. Hansom," she pleaded, hungry for spiritual truths. "So much depends on how you interpret the Bible, my dear. I declare very few certainties to my people, because there are very brainy men who all differ. Of course there's a hereafter, and your father was a good member of the Church, so we know he is happy. I'm very glad he joined the Church before it was too late." "Do you mean my dear father would not have been saved if he had _not_ joined the Church?" Venna asked credulously. Dr. Hansom had to clear his throat before answering. "Really, my dear, I don't like to hurt you. I loved your dear father always, but if he had not joined himself to the House of the Lord, I would be forced to believe he was lost." "Then God loved my father less than you or I did--we wouldn't see him lost, would we? Oh, Dr. Hansom, religion teaches many a paradox today. I don't wonder there is so little spirituality in the Churches." Dr. Hansom turned the subject with a fatherly pat of her curls and the admonition, "Don't judge, little girl, don't judge. There may be a hidden life in the Church which you cannot see!" But Venna decided the "hidden life" brought her no satisfaction or comfort and gradually she drifted away from the Church. Hadly took this opportunity to show his devotion at every turn. Her aunt thought him about perfect and spoke in his praise continually. Venna acquiesced in all she said, but for a long time refused to marry him. However, he had determined to win out and persisted constantly, asking no love of Venna in return for his. At last her aunt's persuasions and Hadly's determination won out, and one year after her father's death, they were quietly married. Venna felt a certain satisfaction that she was delighting her aunt and also making happy the greatest friend she had known through her sorrow. Many times she puzzled over the fact that her coldness did not worry Hadly at all. But she decided that men were unfathomable in their affections, and such devotion as his was certainly noble. She wished she could love him--perhaps some day she would. She made all kinds of plans for her married life. Hadly had promised to let her work among the poor to her heart's content. No plan of hers ever met with the slightest objection, and her aunt continually reminded her what an ideal husband he was. "But am I an ideal wife?" Venna asked doubtfully. "Anyone should be glad to win _you_, dearie," was always her aunt's proud answer. She longed to live in the old home, so Hadly, as usual, consented. It was just six months after her marriage. Venna was in the dear old library sorting out some books to use in her settlement work. Her husband's business caused him to travel so much that she had practically all her time to herself. After all, her married life had been a very smooth, contented affair. When at home, her husband was completely devoted to Venna and her aunt. But when he was away she felt a joyous relief at her freedom and worked with zeal. It never occurred to her to inquire into his many business trips. All business was a bore to her, and she was glad to leave it entirely in his hands. She hoped she would never show her pleasure at his absence, for she earnestly longed to please him as he deserved. Today she was rather wishing her husband were home. There were some important business details to be attended to and she needed his advice. But this trip would be an unusually long one for him. He had written only this morning that he could not be home for another week. Just as she finished her work in the library, Stella brought in a card announcing a caller--"Miss Hedgeway." "But I don't know her, Stella," said Venna, wonderingly. "Ask her her business, please." Stella obeyed and soon returned with the short reply, "Very personal. That's all she would say." "That is the method all the agents use. Tell her I'm sorry, but too busy today to see strangers." "All right, ma'am," replied the girl. Venna left the library and was going upstairs when she heard voices below. "I tell you I _must_ see her. It's important. I won't leave this house until you take me to Mrs. Hadly." "But, madam, I have to obey orders. She refuses to see anyone at present." "Tell your mistress what I say," came the confident answer. Stella ascended the stairs reluctantly and Venna met her half way. "I heard her, Stella. I will see her for a few moments--in the library." "You wish to see me?" Venna asked pleasantly as she re-entered the library. The woman, still standing, eyed Venna from head to foot critically before speaking. Venna had the impression of a rather good looking, stout brunette with small, restless dark eyes. She was fashionably dressed, with a style more attractive than refined. "So you are Mrs. Hadly!" she exclaimed rather than asked. "I am Mrs. Hadly," replied Venna with dignity, "Why did you wish so to see me?" "When you know what I have to say, you'll be glad you let me speak with you," the woman replied in a low, even tone. "Are we entirely alone? Sit near to me, please," she added, seating herself and drawing a chair close to her own for Venna. "Is your business so private?" Venna asked curiously, as she seated herself, calmly amused at her visitor's impertinence. The woman's face softened. "You look rather young and innocent. I thought somehow you would be different. More like one of the haughty society women who wouldn't cast a glance at anyone outside their set!" "All society women are not so," returned Venna, smiling. "But why should you picture _me_ like that?" "Only as his wife," the woman replied bitterly. "You're not his style, believe me. But the money did it--always the money does it." "I don't understand you," returned Venna, rising indignantly. "If you have come here to insult me, whatever your motive, I must ask you to leave." The woman rose, too, and laid a hand on Venna's arm. "I tell you, I'm sorry for you. I don't want to hurt a girl like you. But now I'm here, I'll have it out. I came to hurt _him_, not you. I hate him. You understand? I _hate_ him. I gave him five years of my youth, and we--yes, your husband and myself--have a little girl. I loved him--my God! How I loved him! I gave him more than _you_ ever gave. And then he threw me over to marry _money_. Not you, girl, but your money! And I searched him out. I came to New York to find his wife and ruin _him_. Here, girl! Don't take it so hard; sit down. You're faint, aren't you? I'm sorry I let it out so blunt. I should have gone easier--yes, you've got to suffer, too, poor thing!" And she put her arm around Venna for support. But Venna, recovering, drew herself up haughtily. "How dare you come here with such falsehoods!" she exclaimed indignantly. "Leave my house at once." "That is how we all act, until we find out what men really are," replied the woman with a scornful pity. "It's hard to wake up to what the world really is, isn't it? Perhaps you don't think I'm sorry for you!" "I will not listen to you," exclaimed Venna proudly. "Will you please go?" The woman scrutinized Venna keenly. "No, you are not acting," she said coolly. "You'd rather believe in _him_ than in _me_--naturally. But he'll soon run through all your money as he did his own, and then you'll be glad to have me tell you a little more about your ideal. Here is my card," she added, laying one upon the table. "I will come when you send for me," and with a smile, half contempt, half compassion, she was gone. For a moment, Venna stood, deep in troubled thought. Who was this woman? What did it all mean? As her anger cooled, awful doubts crept into her mind and she trembled with fear. Could there be any truth in it? Had she been unwise not to listen? Yet that would have been treachery to Will. But suppose--she heard her aunt's voice calling her. Hastily she put the woman's card in her dress. "Auntie must not know of this," she determined. A dull, heavy depression seized her. This was her first experience with a hidden trial, for trial it would be until Will could explain--of course, he would explain--but she would have to ponder over the mystery of it for a week. It seemed unbearable. She decided to write to Will and ask him to come sooner. She took up a pen and tried to write, but couldn't. Was it not wrong to doubt him that much even? Was it possible she could be so disloyal? In her self-condemnation, she was as unhappy as in her doubt. Unobserved, her aunt entered. "Why, Venna, how troubled you look! What is the matter, child?" Venna was startled. Calm and pale, she faced her aunt. "Nothing much, auntie dear. My head bothers me to-day, and there are some business details that need attending to." "Business? Why, don't worry over that. Will will attend to everything when he returns." "Yes, of course, it's foolish of me to bother," returned Venna. Her aunt's complete trust seemed to make her feel surer ground. Emily Hastings, putting both arms around her niece, kissed her fondly. "Girlie dear, I have a great secret to tell you," she said, gently smiling, her mild face flushed. "At last?" asked Venna, smiling back knowingly. One month after John Hastings' death. Dr. Hansom had lost his faithful little wife. It was a real sorrow to the great preacher, for not many women were to be found with a character so suited to meet all his requirements in a wife. After her death, he was a very frequent visitor at the old Hastings house. Gradually it dawned upon him that the mild, gentle Emily Hastings had a temperament most wonderfully like the dear woman he had lost. She was so unaggressive, so gentle, so adoringly submissive to whomsoever she loved. She would make a fine minister's wife. It didn't take Dr. Hansom long to make up his mind. He doubled his attentions and visits, keeping silence, however, until the proper time had elapsed. And now the wonderful hour had come. It seemed an impossible joy laid at Emily Hastings' feet. "If only your dear father could know!" she exclaimed, looking young in her new happiness. "He does," returned Venna softly. "He knows all that happens to us," she added with a sudden pang at the thought of her own trouble. "But, dearie. Dr. Hansom wishes us to marry very soon--of course, it will be a very quiet wedding. Do you think it is too soon?" "No," returned Venna, lovingly patting her aunt's cheek. "The sooner you are made happy the better. I shall certainly hurry you off!" "O Venna, if you were not married, I would never leave you. But now you have such a perfect husband, and he must give up his traveling when I go. I wouldn't have you lonesome for the world. Of course, we'll see one another all the time, but it won't seem just like living together, will it?" Looking around the old familiar room her eyes suddenly filled with tears. "Every rose has its thorn, but let's forget the sting and think only of the joy of it all," replied Venna, bravely choking back a sob. There is a time in every girl's life when she finds herself suddenly a woman. The time of this change from girlhood to womanhood is not marked by the marriage ceremony. No, the period of happy girlhood extends to that time when some sharp experience awakens her soul to the realities of life. Then the illusions vanish and the woman in her lives. Not less capable of joy does she become, but absolutely and forever lost to the fantastic, unreal dreams of early youth. Venna's awakening came simultaneously with her aunt's rejuvenating engagement announcement, which occurred one week after Dr. Hansom's proposal. As soon as Hadly returned, Venna lost no time in asking him for an explanation of Miss Hedgeway's visit. At first he denied knowing the woman, but his nervousness convinced his wife that he was not telling the truth. "Will," she said, suddenly indignant, "if you do not tell me the truth, I shall find it out myself. What is this woman to you?" He had never seen scorn in her eyes before and it was confoundedly unpleasant. Quickly he decided there was only one way--to make a clean breast of it. "Yes, Venna," he said, frankly, "I have lied to you,--because I didn't like to destroy your innocent trust in me. She's _nothing_ to me now, but she _was_ an escapade of the past. I treated her fair enough--she always had money of her own--never wanted for anything. I didn't deceive her--she went into it with her eyes open like all those women do--I never deceived _any_ woman. It was just a case of give and take. She's meaner than I thought to rake up a man's past before his wife's eyes. As a rule, they don't do that sort of thing." He paused for a moment, but Venna made no remark. She was earnestly listening to his every word. "Now, my dear," he continued more confidently, "you have, of course, always been sheltered so by your father, that you are ignorant of life in many respects. Please don't think your husband a monstrosity. I'm no better than the next man--no worse, either. I've lived in the world, seen all sides of it, too, but that is why I am all the more able to appreciate a girl like you--by contrast, you know, dear." "I suppose, then, there were other women, too?" Venna demanded in a sharp, unnatural voice. "Don't use that tone, Venna," he said impatiently. "It isn't like you. It's not becoming. Yes, I'll treat you fair and hide nothing. My extreme youth was rather wild, but that's all past now. From the day I first called upon you, I've led a clean, straight life--that was my duty toward you." Venna gave a hard little laugh. "What about your duty toward the other women?" she asked coldly. "I don't understand you," he replied angrily. "If you are going to play censor with me, young lady, you have the wrong party. I've been frank with you, which every man is not, and you return it with rudeness." Without a word Venna quietly arose and left the room. "Well, if women aren't incorrigible!" he exclaimed in disgust, lighting a cigarette to calm his perturbed thoughts. Venna sought her own room, dismayed at her state of mind. She felt as though some one had roughly shaken her and awakened her from the dream of one world to the stern realities of another. With the awakening came an alarming disgust and hatred for her husband. She stood alone, reasoning, struggling with her new thoughts. Her ideas, at first confused, began to shape themselves definitely and bitterly. Three hours later she came from her room, a pale, determined woman. When she calmly informed Hadly that from then on they would be as entire strangers, his first sensation of genuine surprise gave way to angry fear. "You're not going to make fools of both of us, are you? What on earth are you making such a fuss about? Are you looking for a divorce? You can't get one. I'll tell you that right now. And your business affairs are tight in my hands, so don't try to be _too_ independent." "You refuse to let me go?" asked Venna, pale but unwavering. "You can go anywhere and everywhere you please," he returned with sarcasm. "Considering what a loving wife you've been, the parting of the ways will not be so difficult to bear. But I warn you, if you make a fool of me in society by repeating this foolish gossip--even to your aunt--it won't go easy with you." "Never fear," returned Venna bitterly. "No one shall suffer but myself. It is plain to be seen you will not. I shall leave town for the summer as soon as aunt is married, in a few weeks. As to money matters my lawyer will consult you." Venna ostensibly busied herself with her aunt's rushed preparations for her quiet wedding, and Hadly found occasion to disappear on another business trip. With the advent of her womanhood, came the power to smile and laugh with a breaking heart, and to hide from all her friends her sadness and trial. The heart of a girl is easily read, but the heart of a woman is a hidden mystery. CHAPTER V. Just be glad that you are living and keep cheering someone on. Venna sat alone at lunch, idly toying with her food. Stella busied herself around her mistress, offering first one thing and then another, with real concern in her honest face. "Excuse me, ma'am, but you've hardly eaten anything since your aunt went away. You're right pale, you are." "Am I?" returned Venna with a feeble smile. "I guess I must be going to the country soon. The fresh air makes me hungry." "It's a warm day now, ma'am. John says, don't you want to use the car this afternoon?" Stella ventured anxiously. "No, Stella, I don't want to go out today," she replied dully. "I don't think I care for any lunch either. You fixed everything so nice, too. I'll try to do better next time." She arose from the table and was about to leave the room when she turned at the door. "Stella, if anyone comes, remember I'm out--unless it's Mrs. Halloway. She wrote she would be home from the West any day. I'll see _her_." "All right, ma'am." But Stella shook her head as Venna disappeared. "There's something wrong somewhere," she said to herself sadly. "She looks like a wilted flower. It's a dull old house with her father dead, her aunt married, and her husband traveling. But that doesn't account for her looking as though life was all entirely over, the poor dear!" Venna went to her room and threw herself upon her couch in real despair. Two weeks ago her aunt left the old home, a happy but tearful bride. Venna played her role, and smiled gaily until the time of parting was over, when she found herself alone with the servants in the once happy home of her girlhood. That was two weeks ago. It seemed like two years. Her aunt's wedding trip was to be a joyous extended affair--she probably would be away three months. Hadly had not returned. He had written Venna twice--polite, cynical letters, in which he assured her he would not return to the city until she was pleasantly located elsewhere for the summer. Would she inform him of her absence. It seemed to Venna her whole life had collapsed. She saw nothing ahead of her but a sham existence, constantly scheming to hide the reality of her empty existence from her aunt and others. The fear of gossip among her friends worried her equally as much as the desire not to pain her aunt. Each day she sat in her room, thinking and perplexing herself with the thought of her future. Where could she go in the summer, alone--without society asking questions? Oh, how she longed for Daddy, and the old times of freedom and light-heartedness. Every night she cried herself to sleep with Daddy upon her lips. But there came no answer. Only a blank silence, bringing the reality of death's destruction to all hope and love. Some nights Venna couldn't sleep. She would lie with eyes wide open, praying God that she might die, too. But her prayer was a vague murmuring and God seemed very far off. How she longed for some vital religion! The uncertain teachings of her childhood and girlhood did not help her in her despondency. She always had cherished the thought that her mother's spirit hovered near to her--there had been times when she felt her presence. Why did she not have that consolation now? She found no answer. She only knew that within her troubled heart, faith was at a very low ebb. Today was a little harder than usual. A dull heavy atmosphere without did not tend to cheer. "If only the sun would shine! Anything, anything to lift this morbid, overpowering depression!" As if in answer to her heart's cry, a cheery voice called outside her door, "Venna! Venna! Let me in! I couldn't wait for you to come down. Open the door, dear, quick?" Venna started with sudden heart-beating. Anna Halloway! Her school chum of happy days! Bright, joyous Anna! One moment and the door was opened and Venna found herself sobbing hysterically in her friend's arms. In surprise Anna hugged her close, and caressed her curls. "Why, Venna dear, what is the matter? I expected to find my little bride all smiles. Oh, it's so good to see you after two long years. But not like this! What on earth troubles you?" Venna did not immediately answer, but after Anna had calmed her with loving assurances, she said with a tired little smile, "O Anna, I've been so lonely. I believe God sent you right to me, you dear, cheerful thing! So much has happened to me since you went West." "Tell me all about it," said Anna, still encircling her arms around Venna, as they sat down upon the couch. So Venna, hungry for sympathy, laid bare her heart, as she never thought it possible for her to do. Anna drew from her everything, though at times the confidence came in broken, timid sentences. "So you see, Anna, what a failure my life has been," she concluded piteously. Anna laughed. "You little goose! Your first trials have knocked you right down and out, haven't they? I appreciate your position, dear, but I'll have you all smiles again, very soon. You need a strong, vital faith, dearie-- something to lift you right up and keep you there." "Yes, I know I need faith. I really _long_ for it. But where and how are we to get it these days? And you, Anna--you were always so skeptical about religion?" "Yes, I know I was, but I'm not now. I learned Christian Science since I saw you, dear. Oh, it's just wonderful, Venna. It will lift you out of _anything_." "Christian Science? I always thought that more visionary than anything else, Anna." "You don't understand it, dear. Of course, you'll say I have had no trials yet. That's true, but I'm ready for them. I know just how to meet them." Anna Halloway was round, rosy and radiant--one of that type of healthy, practical womanhood, that imparts a glow to other natures by its warmth and dynamic force. She could not fully appreciate a nature as refined and aspiring as Venna's. On the other hand, Venna's receptive mind drew in gladly the joy of Anna's nature, and her thirsty soul was for the time refreshed. "In the first place, Venna dear, you must get those ugly thoughts about your husband right out of your mind. You must think well of him--give him your best thoughts, as we say. Then you'll influence him for good." "But, Anna, how can I think well of him when he married me after such a past? That was unfair to me." "And you married him without loving him. Weren't you unfair to him? You gave him next to nothing. Now, dear, I'm going to be terribly frank with you, but there is no other way to bring you to your normal senses. I don't suppose you realize that you have led a very selfish life? Now don't feel hurt, dear. _You_ couldn't help it. You've been loved and flattered ever since you were born. You've never sacrificed anything for anyone outside of Venna Hastings or Venna Hadly, have you? Now, dear, you have an unselfish nature. _I_ know that,--but you've never used it. You have just received, received, received. Now just change your position in the bank and be paying teller for awhile." "I suppose," Venna said reflectively, "if I had gone on with my settlement work, it _would_ have helped." "It wouldn't at all," exclaimed Anna, decisively. "The way we society women take up settlement work doesn't require any particular sacrifice. It's a novelty, a pleasure, a sort of 'satisfy conscience' relaxation. What you need now is to get out of _yourself_. Make a real sacrifice for some one who needs it--for instance, your husband." "You mean I should live with him?" asked Venna, in sudden consternation. Anna was momentarily taken back by the strength of the opposition. "I would," she answered, seriously. "In your place, I would say to myself, 'He cheated me, I cheated him. That's equal. Now we'll make the best of life and help one another.' You know, Venna dear, the average man is no better than Hadly. It wasn't _his_ fault that you were brought up with your eyes shut, was it? Why hate him any more than any one else? Be fair, Venna. He has a _right_ to be well thought of in other respects." Venna shook her head sadly. "Yes, I sinned when I married without love. I see that now. But I never could love a man who looks upon his past impurity as a matter of course. So if I never could love him, where is the logic in remaining his wife?" "Couldn't you pity him enough to let love creep in?" urged Anna. "One can't love to order," returned Venna sadly. "Well, if you can't, you can't," concluded Anna, giving up a hopeless case. "But at least, you won't hate him and treat him with scorn." "No, Anna, I see where I'm not much better in many respects. You've opened my eyes to my own injustice. I'll try not to hate him, and--yes, it has been all self. I see it now." "It is always self with us girls until we are mothers. Venna, I never woke up myself until--O, can't you guess, Venna? I have a wonderful surprise for you!" And she hugged Venna impulsively. "You don't mean," began Venna, disentangling herself. "Yes, I do mean!" interrupted Anna. "I'm the happy mother of a bouncing girlie six months old! I kept it as a surprise. She's such a darling, Venna!" "I'm so glad for you, Anna. It must be a wonderful happiness to be a mother," she added wistfully. "There, dear! I'm going to show you how to mother the whole world! No sad thoughts now. I think only of cheerful things. I'll have you the same old bright dear in no time. You shall spend the whole summer with me--we are going for six months, to a quiet little country place because of baby--where the air is fine and I can give my whole attention to her. Why, I hate the servants to even touch her! I'll let _you_ though, and won't she make you laugh again! You'll forget what sadness is. You will go with us, won't you, dear?" "Oh, how I would love to! Indeed I will!" exclaimed Venna, brightening. "God is good after all. He always finds us a way." "Of course He's good, Venna, and gives us all Good. It is only our foolish mortal minds that imagine evil." Venna did not understand what Anna meant, but she thanked God in her heart for sending her friend and with her the sunshine. CHAPTER VI. Under the influence of spring, sunshine and flowers, our souls give birth to new thoughts, new ambitions. The little village store in Ashfield was buzzing. It was mail-time and the good wife of the proprietor, the post-master and mayor--in other words, the wife of the chief all-round citizen, was sorting and pigeon-holing the mail. Around the store waited a goodly representation of the neighborhood--long, lanky workmen; fat, prosperous home-dwellers who "worked in the city," dirty little urchins with sticky hands, and pretty young girls stylishly dressed. Quite a congregation of "American mixed," but the buzzing gave an air of congeniality which lent the impression of true democracy so typified in a Jersey village. One young girl with roguish blue eyes sauntered up to a thin, neatly dressed elderly man, who was watching the group with a friendly smile. "Have yer called on the new people yet, Mr. Allworth? There's a dandy young lady in the bunch. Don't let Pastor Soffy get ahead of you. We want her in _our_ Church." Her tone was loud enough to attract attention, and the majority suspended their buzzing. The Methodist minister answered in a clerical tone, "My dear Miss Bessie, I would never strive for members for our Church. Call I certainly shall, but not with the intention of robbing Mr. Soffy." "Oh, fudge!" exclaimed Bessie, laughing, "everyone knows you'll both scramble for them!" At this there was a general laugh, at which Mr. Allworth colored furiously. It was plain to be seen Bessie was a privileged character. "Stop your joshing, Bessie!" exclaimed the wife of the post-master, proprietor, and mayor. "Here's a letter for the new people. You take it up the road to them, and that'll get you acquainted." "Sure I will!" returned Bessie with enthusiasm. "Dandy! I'll prepare the way for you, Mr. Allworth, and see that they don't get any Presbyterian ideas ahead of time!" Mr. Allworth smiled and nodded his head. "Yer won't git those new people and don't yer fergit it!" piped up one dirty little bare-legged urchin, sidling up to Bessie. "I spent two hours helping them clear up the lawn. Gosh! They're darn swell, all righty! Gave me a fifty. What do yer think o' that? Fifty in two hours, eh, boss?" "Boss" shoved the ten-year old aside kindly. "Out o' the way, Bud! Let me get behind that counter, will you? Go home and tell your mother you need sewing up. What do you know about the new people?" he asked, eyeing Bud whimsically, while he delved into the sugar tin. "Whole lot, all righty! I told 'em I pumped the organ in Mr. Soffy's church, and ast them would they like ter see me." The buzzing had completely stopped and all hands were at attention. "And they said?" asked Boss Holden. Bud swelled with the importance of delivering town news. "They ast me what kind o' Church it was. I says, 'Sure, the kind yer pray in. What d' yer think?'" "Good boy!" laughed Boss Holden, "And then?" "They just laughed as though they had no sense, and guessed their kind o' Church waren't in these parts. I up and ast them what kind o' Church they wanted and they said 'Scientific.'" "Bud, that thar waren't right nohow," spoke up John, colored chauffeur to the two rich old maids on the hill. "I heard Pastor Soffy tell my missus they war "Christian Scientissus." "Christian Scientists!" exclaimed Mr. Allworth with dignified disapproval. "What next will come into our little town!" "Well, I'm going to take the letter up anyway," declared Bessie. "Good-bye. I'll do my best for you, Mr. Allworth," and with this parting shot she was gone. Up the hill walked Bessie, round, fair and rosy, with her laughing blue eyes vieing merriment with her dimpled cheeks. Half way up the hill, she stopped at a large "homey" white house which stood about fifty feet back from the road. Its broad piazzas were simply furnished with chairs, tables, and plants, all arranged for convenience and comfort. Bessie tripped up the few steps leading to the front door and rang the bell. The object of her admiration, the young lady with the light brown curls, opened the door. "Here's a letter for a Mrs. Hadly," said Bessie in her most friendly voice. "Will you please give it to her?" "Thank you. _I_ am Mrs. Hadly. Won't you come in?" Venna thought she would like to talk to this pretty young country girl. Everything and everyone seemed so new and interesting--so different to what she had been accustomed to in fashionable summer resorts. Bessie was ready to accept the invitation. "Yes, I would like to come in and get acquainted," she said frankly. As she followed Venna into the large, cool living room, she felt a little disappointed at the thought of this fascinating city girl being married. "It'll spoil all the fun," she decided. "Do sit down," said Venna kindly as she seated herself. "So you are one of the young ladies of the village? Do tell me a little about the life here. It is all so new to me and my friend, too." "Your friend? The lady with the baby?" asked Bessie. "Yes, we are going to live here together. Mr. and Mrs. Halloway, baby, and myself and maids, for six months." "Oh, then you're just summer people," said Bessie, disappointed again. "Yes, my home is in New York. But six months is a long, long time," she added, smiling. She was amused at the open, admiring gaze of her visitor. "I guess you'll have enough of it before six months is out. City people don't care much for Ashfield--that is, unless they stay and get used to it." "Is it so very unpleasant here then?" asked Venna. "Mercy, no!" exclaimed Bessie, ready to defend her own home town. "It's a dandy place when you're right in with everything. The summer people always stay on the outside--just look on, yer know, and of course it's awful slow compared to city life, and just being on the outside makes it slower." "Yes, I understand. To like country life, one must know everyone for miles around," remarked Venna. "Exactly, I don't suppose you'll want to do that, though," Bessie returned with hesitation. "Not quite--as we don't expect to stay. But I won't remain on the 'outside' while I'm here. This life will be too interesting to me to ignore it. Tell me, what is the most important diversion in Ashfield?" "Going to Church, I guess--or, the movies over in Ellenville," replied Bessie. Venna laughed. "Which do you like best?" she asked. "Oh, I like both. The Church has lots of fun, though--always something going on. Which Church do you think you will like?" "I don't know. There are two, aren't there? How did there ever happen to be more than one in this little place?" "It was just this way," explained Bessie, pleased to give village history: "At one time, there was only one, the Methodist. But some of the members quarreled with the minister and left to start a church of their own. Just for spite they built it right opposite to ours, and they became Presbyterians. Kind o' mean, wasn't it? Of course, that was long ago. Since then the people have become friendly and the ministers exchange calls, but when anyone new comes to town, they both scramble for a new member. Has Mr. Soffy called yet?" "No, but I expect him this afternoon. He met Mr. Halloway and asked if he might call today." "There! I knew it!" exclaimed Bessie. "He always gets there first. I guess anyway you'll like Mr. Soffy and his Church best. Most city people do." "Why so?" "Well, you see Mr. Allworth is a plain country minister--never been anything else. You'll find him helping his wife do the wash, or feeding the chickens, or gossiping at the store, when he ought to be out making calls. Mr. Soffy is a young man who has worked his way through college and knows a lot about the new ideas that take well. And somehow he's always there first, and gets the city folks." "He must be quite an interesting young man," returned Venna, amused at the queer little village and its doings. "I suppose he feels very important and popular." "Well, hardly either," returned Bessie. "He seems very humble, considering how smart he is. And popular? Most of the people, especially the men, don't like him at all. Some don't like the way the old ladies on the hill fuss over him. They call him a 'molly' for letting them. You know he lives with the two Miss Haskells, and they fairly dote on him. It's 'Soffy here' and 'Soffy there' until one does get rather tired of it. But _I_ like him. I think it's jealousy that makes him disliked. You see people here don't take to those who know a lot more than themselves. Mr. Allworth takes more with the country people." "It must be rather a hard position for Mr. Soffy," said Venna with ready sympathy. "It's very discouraging to fight against prejudice." "It certainly is," agreed Bessie. "But I hope you'll come to _our_ Church. We need a few up-to-date people to liven things up a bit." "Well, my dear, I certainly will attend both Churches sometimes--then no one will feel hurt." "Oh, thank you. That's a fair, square deal." "Of course, I won't join any; but while I'm here, I'm sure I would enjoy a simple country church. I don't know about Mrs. Halloway, however, she is a Christian Scientist." "Then you are not?" asked Bessie delighted, vaguely imagining Christian Scientists belonged to some queer species. "No, not exactly," returned Venna quietly. "But Christian Science has many beautiful beliefs that help one to live a better life." "Is that so?" asked Bessie curiously. "Sometime will you tell me all about it?" "Mrs. Halloway can do that better than I can. I know she would like to. You must call again when she is in." There was a pause in the conversation and Bessie decided it wouldn't do to stay too long the first time. "I will call again, thank you," she replied, as she arose to go. "Thank you very much for saying you'll come to our church." As Venna stood on the porch watching Bessie go up the hill, the warmth and glow of the beautiful May day seemed to thrill her whole being. The air was laden with the scent of apple-blossoms, and the fresh green of the trees and grass invited one to new thoughts and a new life. When Bessie reached the top of the hill she turned and waved her hand. Venna waved back. "How friendly and primitive it all is!" was Venna's pleased thought. "That bright, happy face--it seems it ought to be easy to live Christian Science here." Certainly Anna Halloway had done wonders for Venna. Whether Christian Science or Anna's personal influence played the greater part in taking Venna out of her depths, it would be hard to determine. Both, however, played important parts. A few weeks had brought to Venna the determination to think only of happy things and service to others. She was learning the lesson of looking "up" and not "down," "out" and not "in," and to a nature so naturally bright as hers, it was not a very difficult task. Hadly did not annoy her at all. Since she came to Ashfield one week ago, she received a formal letter from him, stating his return to New York and asking her to write if she desired anything at his hands. Nothing could be more cooly polite. "Poor Hadly! He certainly is acting his very best under the circumstances," she decided, and she gave him her "best thoughts," as Anna entreated her to do. Just before Bessie came, she had been wondering what she could do in this little village to make more happiness for someone. The whole six months in Anna's cheerful company would give her time to recover herself and lay plans for a useful future, but busy she must be wherever she was, or her despondency might return. Bessie's visit gave her a sudden happy thought. Why not interest herself in the girls of the village? The Church and the movies! Was that all they had? She seated herself in a low wicker porch chair to read her letter from Aunt Emily. "Detroit, Wednesday. "Venna Dearest: "Just a line to let you know Dr. Hansom and I are both well and enjoying our trip so very much. Detroit gave us a wonderful welcome. Somehow they found out we were here, and one of the Churches gave us a big dinner. I wish you could have heard him speak! He was so earnest and yet so witty at times! How proud I was of him! Dearie, how thankful we ought both to be that we have such excellent husbands and are so happy! How glad your dear father would be! I suppose your good Hadly commutes to Ashfield. Or is he too busy? You must find it much pleasure to be with Anna again, though I'm surprised you would choose a dead little country place. Don't you think it may be very monotonous for you? Surely you will find very few of your class there. "Well, dearie, whatever makes you happy, of course, do. I suppose you are beginning to realize Hadly is all that is necessary for your happiness. "Dr. Hansom has received so many earnest requests to preach in Western cities, that we may spend the entire summer touring and satisfying the demand for his preaching. "In spite of all my new happiness, I miss you so, dearie. Do write constantly. Give my love to Anna and Hadly. "I am anxious to see that precious baby. Perhaps one day there will be one more precious you can show me. "By-bye, dear girlie. "Your loving Aunt Emily." As Venna finished the letter, her face saddened and she lost herself in thoughts of the past and what might have been. But she quickly drew herself together. "This is not Christian Science!" she declared to herself. "Away with such thoughts and enter sunshine, flowers, spring-time!" "Good afternoon," said a pleasant, full-toned man's voice, and Venna looked up to see Mr. Soffy enter her gate. She knew him because Halloway had pointed him out as one of the main objects of interest. "Good afternoon," she returned, rising and taking in his pleasant personality at a glance. Mr. Soffy was medium height, rather fleshy, with dark, wavy hair above a broad, large-featured face, from which looked out dreamy, dark eyes. His smile was particularly frank and broad, showing white, even teeth between full, sensuous lips. A few pleasantries were exchanged as they entered the house and the living room. "It is a great pleasure for me to meet you," began Mr. Soffy, taking in with delight the beauty and brightness of this new comer. "Every little while, some city people will wander out here and it is so refreshing to meet them." "How strange!" said Venna, smiling. "I find the country people so refreshing. Such a bright, rosy, blue-eyed girl has just called. She seemed to bring a breath of spring with her." "Yes? Oh, I've no doubt that was Bessie, a winsome Methodist girl. Pretty, isn't she? All the country boys are wild over her, but she declares she'll marry a city chap or none." "She might do better right here," said Venna seriously. "Yes, that's very true. I'm a city man myself, and I think the men of the simple life compare very favorably with the men of the city's whirl. But if you like country people, you'll meet all your heart can desire. As soon as they know you've settled, and Bessie will quickly report--all the ladies in the village will call, so prepare for a siege!" "Will they?" asked Venna, smiling. "Mrs. Halloway and I must be prepared." "No preparation necessary," replied Mr. Soffy, laughing. "They would rather take you unaware, and if anyone calls when you're washing, they would like nothing better than to come in the back way, seating themselves in the kitchen with a 'Never mind, my dear, go right on. We can get just as well acquainted, and you getting your work done.'" Venna laughed with real amusement. "Are they really so informal?" "Yes, indeed; Primitive with a capital P. But I don't suppose you ever do such a thing as wash?" "I must confess my ignorance in that line," returned Venna. Mr. Soffy smiled understandingly. "I hope you will come out to our little Church sometimes?" "Yes, I told Bessie I would divide my attentions between the two Churches." "You have no choice then between the Methodist and the Presbyterian?" "Hardly; I can't honestly say I have found any Church to satisfy me yet. Every denomination has so many inconsistencies. I love my Bible, and it doesn't seem to me that any of you fully follow Christ's teachings." "To be frank with you," returned Mr. Soffy, contracting his brows thoughtfully, "I don't think any of us do. The Churches have accumulated the errors of ages. I wish personally we could throw off a lot of waste material. But the people have to be dealt with gradually. It's like operating on a diseased body. One part must be cut at a time or the patient would lose his life from shock." "I can't agree with you," returned Venna earnestly. "Why should you preach error and intensify the disease?" "Well--no--maybe not," returned Mr. Soffy with hesitation. "I never thought of it in just that light. It's very hard to know how to handle a congregation of church-goers today. They are full of prejudice, 'mother told me so' doctrines, and unless something new is startlingly attractive, out goes the preacher if he dares to introduce it. What would _you_ do?" he asked with a look of open admiration. Venna answered without hesitation. "What would _I_ do? If I were a preacher, I would study and pray hard to find the truth. And whatever I found, I would preach to my people, regardless of anyone's opinions or the keeping of my position. _You_ regard truth as a knife that cuts away diseased parts one at a time. So you use it carefully. _I_ regard truth as a healing stream that should flow freely at all times to heal the diseases of our minds." Mr. Soffy's dark eyes reflected her enthusiasm. "Wonderfully said!" he exclaimed. "If I had a few like you in my church, I would have the courage to do as you say." "Courage comes from God, Mr. Soffy, not from man," returned Venna softly. There was a moment's silence in which Mr. Soffy eyed Venna keenly as if to read her very soul. "Are you a Christian Scientist?" he asked. "Not exactly," replied Venna. "Mrs. Halloway is trying to make me one. I live by many of their principles. There is so much beauty in some of their ideas. But I must believe in the Personality of God. I can't see how they do away with it. When Stephen was being stoned to death, the heavens opened before him, and he saw the Christ sitting on the right hand of God. Now, if we believe in the inspiration of the Bible, how can we accept this vision without the belief in God's personality? There are many more verses in scripture which declare that truth also. I must believe all the Bible or none. There is no logic in accepting just those parts that we desire to accept. That is why all the Churches differ. They don't really accept the Bible as God's word. They often say they do, but if they really did, beliefs would be founded on the fullness of its teachings and not on man's opinions. Not only this, but when I have been in my greatest sorrows, I have longed for a personal God who understands. Religion wouldn't mean anything to me without the Personality of a Divine Father." "I think you'd better take my pulpit, Mrs. Hadly," said Mr. Soffy smiling. "You have more decision of thought than myself." "Oh, don't say that!" replied Venna. "I don't want to give the impression of sureness. Indeed, a few points I have decided, but the greater truths I am still seeking and praying for. I am very much at sea." "Then keep on praying and remember the verse in the Bible you are so sure is inspired. 'If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.'" Venna's eyes shone. "How often I have repeated that verse! Yes, I believe it, too. I am waiting for greater light on many things. I'm sure God will give it." "But you must let go of prejudice to be in a condition to receive new ideas," returned Mr. Soffy. "I have thrown tradition to the winds, and find it easy to broaden out, but my congregation would be more than astounded if I told them all my ideas." "I hope you will tell me many of them, Mr. Soffy. I like to hear new thoughts, but I always sift them well before I give them precedence over the old." "Indeed, it will be a pleasure to discuss with a mind like yours," returned he with his broadest smile. "I hope you will permit me to call often. I must go now, however, for I promised to address the woman's club this afternoon. Perhaps next time I come, it will be in the evening, that I might meet Mr. Hadly, too. He commutes with Mr. Halloway?" Venna dropped her eyes and colored noticeably. "No, Mr. Hadly will not be in Ashfield--for a time. He is very busy in the city." Mr. Soffy was quick to detect her confusion, but, making no further remark concerning her husband, he said good-bye with a firm pressure of her hand in his. "Remember, Mrs. Hadly, I am always at your service. Do not hesitate to call upon me." After he had gone, Venna attempted to read without success. The words before her seemed meaningless. Against her will she was comparing Hadly and this young minister. The comparison was unfavorable to her husband. "What a personality!" she said to herself, thinking of the young minister and letting her imagination build a character for him that was exceptional. "Why did not my life bring me to a man like him when I was free? Yet probably I could never have loved him. I can't really imagine myself being in love and why?" But her self analysis always ended in a question, and was left to future answering. Venna was an enigma to herself to be solved only by truths gained by experience. CHAPTER VII. To the so-called "broad thinker" of today, Satan comes as "an angel of light." Mr. Allworth did not call on Mrs. Hadly and Mrs. Halloway. He had his own very unfavorable opinion of Christian Scientists and he didn't think it his duty to encourage such people to come to his church and perhaps introduce their pernicious doctrines among his flock. It was best "to leave well enough alone," he decided in his good old-fashioned way. But Mr. Soffy called many times. Mr. and Mrs. Halloway liked him immensely. Both found him an excellent listener, and one who made concessions to their ideas in a most pleasing manner. Mr. Halloway was not over enthusiastic over Christian Science, but as his wife was such a devout believer, he fell in line gracefully, and decided it was about as near the truth as any other creed. He was a large, good-natured Englishman, brought up in the Episcopal Church in America, which is so spiritless and conventional that thousands like himself constantly drift away, not because of any dislike or hatred of the Church but from sheer indifference to the religious apathy and lifeless conditions. By contrast the positive convictions and enthusiasm in his wife's religion was, to say the least, attractive. So he tried to enter into her thoughts as far as his big, practical manhood would allow. But there were times when argument would evolve. And more often than not, it would happen so when Mr. Soffy called. Then it was that the minister showed to greatest advantage. With Mr. Halloway, Anna and Venna before him, he had three intelligent minds, all in reality differing considerably. With tact, he handled each one. Offending none, he almost proved that all were right, and left the impression that he was both tactful and broad-minded. Mr. and Mrs. Halloway declared him "splendid," "an exceptional young man." Venna acquiesced mildly enough, but with every meeting, her admiration for him increased. Very often he would "just step in for a few moments" in the afternoon when he knew he would likely find her alone. These were the times Venna enjoyed the most. They would have such heart-to-heart talks upon all subjects. And there was also a great deal of planning to do concerning the affairs of the little church. Venna found herself soon a regular attendant and was early persuaded to take a Sunday School class for the summer. "We need you so badly," Mr. Soffy had pleaded, and that was enough for Venna's ready sympathy. So she undertook a class of ten year old boys--laughing, rollicking country lads who had the name of being the worst class in the school. Venna soon learned to manage them and had each one "adoring" her before the month was past. "Bud" was her favorite, and every day he made his appearance with a bunch of flowers and a few remarks containing the latest news of Ashfield. Then her idea of being interested in the young girls materialized into a recreation club, which brought joy to the hearts of the girls and considerable planning to the mind of Venna. Picnics, entertainments for the church, club meetings, etc., were always on the programme, and the life of the Ashfield lassie was a happier affair since Mrs. Hadly entered town. Of course, there were some people who criticized. "I'm not so sure," remarked Miss Harriet Haskell, "but that the girls are giving less thought to Mission study." "I fear that it is sadly true," replied her sister Mary dubiously. "These city people will turn our girls' heads with their frivolous ideas. Does it not occur to you, Harriet, that it is rather queer that Mr. Hadly is too busy to come to Ashfield?" "I should say so, indeed," replied Harriet Haskell, her thin lips tightening in strong disapproval. "Perhaps she's a divorced woman. Nothin' would surprise me now-a-days. We've had some strange 'goin's on' in this town sometimes. We'd better keep our eyes open, I'm thinkin'." "That we had," returned sister Mary in her mild but sure tone. "Those curls are certainly coquettish. I don't like the arrangement of them. They're not the Lord's doin', I'm persuaded of that." "The Lord never put it into the heart of any married woman to try to fascinate a young minister," returned Harriet more sharply. "If these calls don't lessen a bit, I'm going to speak to Mr. Soffy myself. Indeed he's too young and good to understand scheming women. And even if she were innocent, and very little hope I have of that, the talk is all over town and you know it doesn't take much to start gossip here. People won't mind their business. It's strange to me how evil-minded every one is." "The world is very sinful, that's true," returned mild Mary piously. "We must try and counteract the influence of all these frivolous ideas Mrs. Hadly is introducing. I was told she had all the young people dancing at her house last night." "I know she did. She can't deny it. Mr. Soffy was there, too, and didn't disapprove. Thank heaven he refused to dance himself. Really, we can expect anything now-a-days. I spoke to him this morning about it, and he said, 'Really, Miss Harriet, you can't expect young people to think of religion all the time. Let them dance and have a good time, as long as they're in good company.'" "He said that?" asked Miss Mary in horrified disapproval. "Why only a month ago, I heard him tell a young lady dancing was an insidious sin." "Yes, my dear," replied Miss Harriet, "but he's talking through Mrs. Hadly now. Influence is everything, you know. He is so good, and it is our bounden duty to protect him. We must be 'wise as serpents and harmless as doves.' Just watch out and learn all you can and maybe we can stay the evil. Thank Goodness, she goes in a few months." And so Venna was the subject of discussion in more homes than one. She didn't return calls or mix in with the pleasure of the older people. She pleaded lack of time and a desire to make the young people happy. But this excuse was received with strong doubt. The wise heads got close together with a significant "Maybe!" and then an offended "Does she think Ashfield isn't good enough without her improvin'?" Venna's ideas of country life and its sentiments were within the range of simple living, honest goodwill, and glorious inspirations from green hills and wild flowers. She interpreted it through her own nature and found it most attractive. Seeing only the surface of this simple life in Ashfield naturally confirmed her ideas, and she found great happiness in this altogether new existence. But the undercurrent in human nature surged here as elsewhere, and would eventually rise to the surface to play havoc in Venna's life. Meanwhile Venna's ten girls were happy and worshipful in Venna's presence. The village wondered that the mothers seemed pleased, too. Bessie was a constant visitor with the city people and sharp as she was to detect village sentiment, she carefully kept all rumors from Venna, and gave her opinion airily in the store as to what "old fogies wished young people to be." Ashfield was really enjoying itself. Unless you have lived in a little place like that, you cannot appreciate the pleasure the people derive from "some one new to talk about." It was a wonderful June afternoon when Mr. Soffy sauntered in at the little white gate, and stood for a moment contemplating the roses arranged artistically in large jardinieres on the porch. Their fragrance was heavy and filled the air as one approached. Of course, Venna's hand had arranged them. Everything worth while in this home spoke of Venna. So thought Mr. Soffy. His admiration for her had developed into a strong passion. Two months ago Ashfield had seemed a monotonous hole. Now it was a rose garden, filled with love's anticipations. Everytime he left that rose garden, he knew it was but to come again into the presence of this exceptional woman. What if she were married? She was unhappy and had never known what love really meant. Why should a woman go through life unloved? Such "old fogy" ideas belonged to "Miss Mary" and "Miss Harriet" but not to broad-minded, up-to-date people. Of course, he must think of his church people. They were too far behind the times to appreciate any of nature's laws, so he must be careful. If he could win her love, it must be under cover, without any outside criticism to disturb their mutual happiness. He could plainly see how they could live ideally. Their minds were seemingly an open book to one another, and her beauty would lead any man to do his best for her, and so the Rev. Mr. Soffy, with his broad, new way of thinking, was planning and hoping to make Venna the greatest love of his life. Other loves had been his, but this was to be the one supreme and lasting one, even though marriage by law was impossible. After all, an outward marriage was simply form. The true marriage was the union of two hearts. So reasoned Mr. Soffy and secretly justified himself. While his thoughts and the fragrance of roses were filling him with dreamy satisfaction, Venna opened the door with baby Halloway in her arms. As she stood in the open door-way she made a sweet picture of motherhood. Conscience spoke: "The crowning glory to woman is motherhood." Passion answered: "You are doing this woman no harm. She wouldn't be a mother anyway." Conscience retreated. "I'm so glad to see you, Mr. Soffy. Mr. and Mrs. Halloway have gone to the city and won't be home until to-morrow. I volunteered to take care of baby, so I can't be with the girls to rehearse this afternoon. Would you mind stepping into the hall and telling them to go over their parts alone. I want to-night to be a glorious success. Come in a moment, won't you?" "Your wonderful violin makes everything a success," he returned, entering the house, and holding out his arms to the baby in a most inviting manner. Little Anna smiled and stretched out her wee baby hands in response. Taking her in his arms, he began to talk to her in true baby fashion while Venna looked on pleased. "You ought to be married, Mr. Soffy, and have a family of your own. You like children, don't you?" "Yes. They know how to love without criticising. It's some satisfaction to win hearts like they possess." "Don't you like to be criticised?" "Not particularly. The critic seldom knows the truth about the one he criticises. For instance," he said smiling down at her, "you're not the only one who tells me I ought to be married. If I could have the right woman, I would marry to-morrow. But as I cannot, I will never marry." A passionate look of admiration accompanied his words. There was no mistaking the meaning of it. With the sudden shock of this revelation, Venna's whole being tingled with shame. She dropped her eyes in confusion, but suddenly raised them again in anger. What could she say? He had not said anything that she could resent. For a moment they looked into one another's eyes in silence, his gaze pleading with her anger more eloquently than words could have done. Gradually her look softened and she held out her arms for Anna. "It is time for me to bathe baby," she said as naturally as she could. "You will tell the girls?" Mr. Soffy knew this was meant for him to go. "Don't disappoint to-night." "Oh, no--Stella will be through with her work then and will take Anna." For a moment he stood irresolute. Should he speak of his love now? They were alone. But that look of anger--what did she mean by it? Perhaps she was not yet ready to accept broad ideas of love. No, he must not be rash. He would bide his time--though his passion longed to declare itself. So with a quick decision to go carefully for this great treasure, he held out his hand in his usual cheery way. "Good-bye then. I won't detain you from your motherly duties. I'll look forward to seeing you to-night." Without another word he was gone, and Venna found herself alone. Impulsively she hugged and kissed baby Anna, and so gave vent to her odd mixture of emotions. "O baby girl!" she murmured. "If only you were my own sweet babe, and I had to mother you morn, noon and night, then, dearie, nothing so awful could ever have happened?" Anna gurgled for reply and cuddled comfortably against Venna's cheek, stretching out baby hands to play with the attractive curls. Was he really in love with her or did she imagine it? What a fine man he was! How she admired him! He was such a good friend--why couldn't he remain so? No, she hadn't encouraged him to love her. She never dreamed of anything so dishonorable. But they were congenial. She might have known. In this lonely little place, it was natural for him to fall into channels of feeling without his own consent even. No, she wouldn't be angry--he couldn't help it. She must pity him and respect his hopeless love. Of course, if he had spoken, it would be different. But he was too honorable for that. He couldn't help having eyes that expressed every feeling he possessed. His eyes were indeed eloquent. How strange that Fate threw them together at this impossible time. If she had been free--who knows? She might have learned to love him. These musings were suddenly interrupted by a loud bang of the kitchen door, and Stella's voice raised in sharp protest. "If you don't learn to come in quietly, you'll stay out, young man." Venna smiled. She knew this was Bud, who had free access at all times, much to Stella's disapproval. There was a fairly well-controlled knock, and at Venna's "Come in" Bud entered on tip-toe. He was always "washed up," with the shoes that Venna had given him well "shined," when he called on this wonderful lady of his dreams. "Thot I'd step in an' give yer the news," he said, seating himself familiarly. "Yes, Bud dear, but be quick for baby is waiting for her bath and I have several things to fix for the wonderful entertainment to-night. You're going to be there?" "You bet! But, Missus Hadly, I've got spicy news. There's mermaids in town!" "Mermaids!" laughed Venna. "What on earth do you mean, Bud?" Bud colored. "I may ha' got the name some twisted, but they're here, jes the samey. They're pretty bad 'uns, too, so everyone says." "You'll have to find out the real name, Bud, before you can frighten me." "There goes Bessie. I'll call her in," and, suiting his action to his words, he ran to the door and hailed Bessie. Bessie entered the house, her rosy face all smiles. "Say, Bess," said Bud confidently, "I've got the swell news jes' a bit twisted. What's the name o' those guys jes' come in, that everyone's slammin'?" "Oh, you mean those two Mormon preachers. Just think, Mrs. Hadly, there are two young men walking through the country here without any money, just like tramps and calling themselves preachers for Christ. They say they are awful people and run away West with all the pretty girls they can find. Did you ever hear of them?" Venna's eyes brightened with interest. "Oh, yes, I've heard of them. I don't believe they are as bad as they're made out to be." Venna's mind traveled quickly back to that memorable night on Broadway and the young Mormon's face came vividly to her recollection. "Don't yer think they're not!" bursted in Bud excitedly. "They're bin astin' everyone in town ter sleep in their barns 'cause they hev no money. Every one's skiddooed 'em alrighty. Better look out, Bess! You're darn pretty, yer know!" Venna laughed. "They wouldn't hurt anyone, Bud. That's my opinion." "Is it?" asked Bessie puzzled. "There they come now," exclaimed Bud, excitedly running to the window. "Shall I open the door and kick 'em out?" he asked, swelling with importance. "You'll just be a good boy and say nothing. I'll open my door myself," she returned smiling, as she went into the hall, with baby Anna still clinging to her curls. Bud looked after her with fearful admiration. "Gosh! Bess! Ain't she brave? We'll stay quiet like, but won't budge till they git out. We may be needed," he said significantly. As Venna opened the door, two tired looking young men respectfully lifted their hats. The younger one, deathly pale, held the arm of the older one who spoke. "Madam, we are Mormon missionaries, traveling without purse or scrip to preach the gospel of Christ. My companion here is ill from fatigue. If you will kindly permit us to sleep in your barn, we will be grateful." Venna gazed at the speaker with a sudden thrill of recognition and pleasure. Before her stood the young preacher of Broadway. He was older and more manly, but there was no mistaking the earnest face with its deep-set gray eyes. "Let us forget the barn. Come in, and we'll see what I can offer you," she said cordially. As she led them into the living room, the smile of relief on the younger man's face touched Venna. "Sit down--no, not there--take these comfortable chairs," she said, indicating two large cushioned armchairs which the weary travelers accepted gratefully. Bessie looked down and nervously toyed with the lace of her pretty blue dress. Bud fixed his suspicious and defiant eyes upon the intruders, shifting his gaze from one to the other like a watchful bull-dog. The elder man laughed. "My lad, you don't look friendly. Come, shake hands. We're harmless." Bud's hand was not forthcoming. He arose in the full dignity of his ten years, fearless and determined. "I know yer, if she don't. What yer comin' here fer? Yer better look out! Spose yer think there's no men folks here ter lick yer, eh? Well, one's a' coming wi' the next train alrighty!" The two young men smiled through their weariness. "I'm glad, madam, you don't share his sentiments," said the younger. "You must not mind Bud," Venna returned laughing. "He is my chief protector. Now, Bud, if I told you I knew one of these young men and respected him greatly, what would you do?" Bud's eyes grew round with wonder and Bessie looked up in astonishment. The young men watched Venna keenly, surprised at this method of subduing Bud. Bud's voice was rather reluctantly hesitating. "Spose, Missus Hadly, if they was yer friends they'd ha' ter be alrighty!" Bessie rose rather hurriedly, anxious not to offend her new friend, but more anxious to feel sure she was out of danger. "I'll have to hurry on to rehearsal now. I'll see you to-night," and with a timid glance at the two intruders she said a hurried good-bye and was gone. "Now Bud, dear, you run on, too," said Venna kindly. "I want to talk to my friends alone awhile--friends--you understand. Bud? Don't forget--_friends_." Bud's round face rippled into a broad grin. "Well, I'll be jiggered! Some news I'll give 'em back alrighty. An' here I've bin slammin' wi' the rest o' em! Sorry, right sure I am. Shake!" And Bud put forth both hands heartily. The young men pressed the little hands hard. "We'll be good friends. Bud--you always go on defending the ladies!" "You bet! When they 'semble her!" The beloved "her" stooped over to kiss him good-bye. "On your way out. Bud, tell Stella I said you were to have three big sugar cookies. Also ask Stella to take baby for awhile." "Golly! Thanks!" And Bud disappeared. When Stella had taken baby, Venna seated herself opposite the young men and regarded them seriously. "They say terrible things about you, don't they? You don't look that kind." "Do you believe them?" asked the older one, fixing his earnest gaze upon her unflinchingly. "No. I might have though, if I hadn't met you before. Do you remember one night on Broadway, over two years ago, when you were preaching, a girl stepped up and played the violin for you?" "Indeed, yes," he replied, quickly. "And you?" "I was that girl. Your earnestness that night compelled me to believe in your sincerity. I read all your interesting tracts, and wished several times that I could see you again and talk them over." The missionary gave a big sigh. "My! You can't possibly realize what a joy it is to meet someone at last who really wants to hear our message. It is like an oasis in a desert. God surely led us here." "I believe He did," returned Venna, smiling. "But we won't talk now. I have a spare room I wish you to have until you are quite rested for another trip. If you will retire now and wash up a bit, I will get my maid to prepare you a little lunch. You're hungry?" "We've eaten nothing for two days," said the younger one, trying to smile but looking rather sad at the effort. "How dreadful!" exclaimed Venna, horrified. "Come, I will show you your room, and hurry down again, for you both look pale from hunger." "We can never thank you enough for this. Miss." "Mrs. Hadly is my name," said Venna with simple dignity. "And yours?" she asked as they followed her upstairs. "My name is Hallock. My companion is Brother Johnson," returned the older one. Venna led them to the open door of a large airy room, the guest room, furnished daintily in blue and white. The young men peered in. "Surely not for us?" said the younger. "We wouldn't like to disturb such daintiness." "Go right in and make yourself at home. Daintiness is always refreshing when one is tired. I will give you just ten minutes to reappear!" and with her most winning smile, she left them. The two young men stood for a moment looking at one another. "Some one always materializes to save us on the last stretch," remarked the younger in a tired voice. "Come brace up, old boy. You'll feel better when you have a rest. She's wonderful, isn't she?" "Yes, God is good to send us here. I certainly wouldn't have lasted another day." Meantime Venna surprised Stella into consternation. "Quick, Stella! Something--anything to eat. Just set the table with anything. Put baby in the chair. They're just about starved. My heart just aches for them." "Who's starved, ma'am? Have they come home early and nothing to eat in the city--that's no sense, sure," returned Stella, bustling about nervously. "No, no, Stella. They haven't come home yet. It's two young men preaching throughout this wicked country of ours--just think, Stella! Preaching! Trying to save souls, and they're practically starving. They'll be down in a few minutes and we'll feed them well!" Crash went a plate! Venna turned to see Stella standing, a picture of sudden fear, pale as death. "You--don't--mean--the Mormons--are in--this house?" she gasped. "Why, Stella! What on earth has frightened you. Of course, I do." "O ma'am, last night at the party, everybody's man or maid was informed about those awful men. Aren't you afraid? I'll never sleep under the same roof with them, ma'am, that I won't. What will Mrs. Halloway say?" "Look here, Stella, I'll have to tell you what I told Bud. I know one of these men. It's all talk. They're awfully good. Now hasten to prepare for my _friends_." Stella's color gradually returned. "Are you sure, ma'am? Of course, if you've known them before I won't listen to others--but it's awful strange business, ma'am, it is--yes, I'm not glad they're here. Won't they go, ma'am?" "Not if I wish them to stay!" replied Venna with dignity. Stella always knew what that tone meant and in silence set the table lavishly. However, within her, there were throbbings of her poor heart that she had never experienced before and strange sensations of unusual chills crept up and down her being. "It may be all right, but"--and she shook her head doubtfully. Meanwhile Bud delightedly made his way to the store. There were a few villagers buying anything from a two-cent stamp to a bag of chicken feed. Boss Holden was not rushed. Afternoon buyers were always leisurely. Now was Bud's opportunity. He entered the store noisily. "What d'yer think?" he asked, with both hands thrust deep into his pockets. "Too warm to think, Bud," replied Boss Holden, smiling. "Not w'en yer correctin' error," returned Bud, with serious importance, looking from one to the other. "Error? That's some word for you. Bud! What's up now? You're as good as a 'Daily.' Why don't you print yourself black and white?" said Holden, with a laugh. "Cause the print 'ud stick and news is allus changing. Yer know the talk about the mer--Mormon fellers? Well, every one's twisted. They're alrighty, I tell you." Mr. Allworth contracted his Methodist brows into a slow frown. "Who's been deceiving you, my lad? The Mormons themselves maybe? Stay clear of them. They'll do you no good." "It's not themselves," returned Bud quickly. "It's Mrs. Hadly. She ses they're her _friends_. They're going ter stay wi' her. So they're alrighty, eh? What yer say ter thet?" "Mrs. Hadly's friends!" exclaimed Miss Harriet Haskell, dropping her sugar to the floor in a general spill. "I said it!" returned Bud decidedly. "An' the hull town's bin slammin' her _friends_. Nasty, mean, eh?" Mr. Allworth never cared much for Miss Harriet, but this was a trying moment when all Christian hearts should be united. He looked at the old lady beseechingly. "What can we do about this. Miss Harriet? Their evil influence will even spread to the children!" "Isn't it awful?" came in almost frightened response. "Suppose--suppose we unite the forces of our churches to stay this evil. It's really a menace!" "Now I see why Mrs. Hadly loved girls. I always had my suspicions of her. And now! Oh, it's too awful to think of!" There were various degrees of fear expressed on the faces of the listeners. Bud's cheeks were puffing out with fiery redness. At last he exploded. "If anyone's goin' ter slam Missus Hadly, I'll make it hot fer them!" "Shame o' yer. Bud! I'll tell yer mother o' yer impudence!" spoke up one shrewd-eyed little widow who received scraps from Miss Haskell's larder. "I'm not ashamed! You bet, I'm not," defiantly returned Bud. "She's the best 'un in this mean old scrap-heap, where a feller can't lose a button 'thout every one a' knowing it!" "Damn it, you're right. Bud!" exclaimed Boss Holden, bringing his fist down suddenly upon the counter. "Mrs. Hadly's one fine little woman. She shan't be talked over in my store!" Mr. All worth gasped. Miss Harriet paled. The on-lookers smiled. This was the limit of endurance. "My dear man," said Allworth on recovering, "if you can't join a church, at least be respectful." "And keep your swearing for other company, please!" added Miss Harriet sharply. "Come, Mr. Allworth, let us leave this place and talk the matter over like Christians!" Exeunt the leaders of the flock. Boss Holden drew a deep breath and laughed. Bud jumped up on the counter and slapped Holden's arm. "Bully! Boss! Yer good stuff!" "So are you, Bud. Here!" and Holden's big hand transferred some bright alluring gum drops to the little outstretched, "ever-ready" one. "To hell with their gossip!" exclaimed Boss to the onlookers. "Them's my sentiments, too!" added Bud joyously. While Bud was playing the hero at Holden's store, Bessie was doing her part with the girls. However, she was fortunate in finding no opposition. "If they're Mrs. Hadly's friends, they'll pass," all agreed. "What are they like? Are they good-looking? Are they pious?" were the questions thrown at Bessie with girlish impatience. "They're just ordinary men, rather pale and tired, of course. Don't suppose they'll come out to-night. We'll all drop in to see Mrs. Hadly to-morrow, accidentally, you know. What fun! Let's plan to scare the 'fogies' in town!" And instead of rehearsing, the girls planned. CHAPTER VIII. If Dame Gossip enjoyed revelling in the good instead of the evil, what universal joy her tongue would give! Venna was late to her entertainment. Anna Halloway had telephoned that business would delay them in New York for several days. Would Venna mind if she were alone that long? If so, Anna told her to come in with Stella and the baby. Venna answered that she would rather stay in Ashfield, and told Anna not to worry about her. Everything was all right and baby fine. She did not say anything about her new visitors--it wouldn't be easy to explain over the phone. She knew Anna would have done the same thing. Brother Johnson and Brother Hallock (Venna thought it was odd but rather nice for them to call one another "Brother") certainly had enjoyed the meal Venna prepared. She enjoyed watching their delight with everything. The mother in her was touched. "Think of them having no one to take care of their meals, and just eating anything they chance to get!" After they had joyfully feasted, Venna excused herself and hurried her duties through as quickly as possible. Nevertheless she was late. The girls were all a trifle excited when she arrived, but the curtain soon went up, and the unusually large audience was quiet. The play was a great success and Venna never played her violin more wonderfully. Mr. Soffy sat in a front seat and Venna felt his dark eyes watching her constantly. His admiration seemed to stimulate her to do her best. But withal the atmosphere of the evening was disquieting. So much whispering in the audience, so many furtive looks cast upon her. What was unusual? Venna felt a strangeness but couldn't explain it. After the entertainment was over, she did not come forward as usual, but busied herself with the girls clearing things up, and did not notice their suppressed giggles. Mr. Soffy had lingered behind to escort Venna home. He always found an excuse for this, if she were alone. Miss Harriet and Miss Mary lingered, too, with the intention of not leaving him in danger, but he thwarted their good intentions with a bland smile. "Now, don't you bother waiting for me. Miss Mary," he said in his pleasantest tone. "I wish to consult Mrs. Hadly regarding the picnic, and seeing her now will save me a call, you know." "Oh, very well!" returned Miss Mary. "We will be going on then." And as they were "going on" Miss Mary's head nodded with satisfaction. "The dear boy! You see, Harriet, my advice has been timely. He's trying to cut down his calls!" "About time!" replied Miss Harriet sharply. "But it's her fault--not his!" At this moment Mrs. Hadly found herself hurriedly kissed by her girls. "Quick, girls! They'll be up the hill before we catch them," exclaimed Bessie impatiently. The girls all laughed. "What on earth are you up to?" asked Venna, smiling. "We'll tell you later--some good joke!" exclaimed Bessie, as she and her companion rushed out of the hall, throwing kisses back to her as they went. "Be careful!" she called after them. Alone with Mr. Soffy, Venna felt unusually embarrassed. There was a selfish pleasure in knowing he loved her, but the knowledge was disquieting to her conscience. She should be sorry, not glad. How weak she was in her loneliness! The world seemed all wrong to her to-night. Here was Mr. Soffy with an impossible love, and at home were her guests with their impossible religion. Everything seemed in the wrong place. As they left the vacant hall together, the moon was up in all her glory. The road before them was lit with a soft radiance. "Let us walk awhile before I take you home," said Mr. Soffy. "The night is wonderful, and I want to talk to you." "I think not to-night, Mr. Soffy, unless--you really _must_ talk to me," Venna answered, her feelings as contradictory as her words. "Yes, it is for your good," he replied quietly. Venna was relieved--and with the relief, she condemned herself. The idea of her having a shade of a thought that he would speak of love. They walked on in silence for a few moments. The night was wonderfully alluring. "A perfect night for lovers!" thought Mr. Soffy, glancing at Venna, who was drinking in the beauty of the scene with a rapt expression. "How beautiful she is!" "If human hearts were only as peaceful as nature!" remarked Venna quietly. "You forget, Mrs. Hadly. To-night is wonderfully serene, to-morrow may bring a storm that will transform nature into wildness." "That is very true," returned Venna. "After all, there is a great analogy between the spiritual and the material. I can see how the Christian Scientists can stretch the point and believe one is but the expression of the other. I wish I could accept all their doctrines. You don't know, Mr. Soffy, how I long for real concrete thinking on religious questions. If I only possessed a strong, sure belief!" "Oh, I think you believe enough--more than I do even. I think there is greater pleasure in freedom of thought. Let your mind wander at will--you'll get more out of life. Strive to be broad, not narrow." "Yes, I know that is the idea in the religious thought of to-day. But it doesn't somehow satisfy me. Truth is like a river, having a source and a destination. If the river broadens too much, it overflows the banks and ruins the very limitations that give it beauty." "You ought to be a Catholic," returned Mr. Soffy, smiling. "No, then the river would be so choked with rocks and weeds, that its course would be turbulent and without freedom." "What would you be then?" asked Mr. Soffy, laughing. "Please don't start another sect in the Christian world. There are only hundreds now!" "Never fear," she returned, "but I shall always long for truth, even if I never find it. What is it so important you wish to say to me?" "It is in the way of advice and I know you will not be offended. I'm too interested in you to have you talked about. I wish to warn you." Venna looked her surprise. "Yes, of course, you're surprised. Women like you never see anything except through their own conceptions. It is a sure sign of your innocence. But really you must be more worldly wise." "I don't understand you," she said, laughing. "What awful thing have I done?" "Simply a kind Christian act, but it won't go in Ashfield. It's all over town that you are housing two Mormon preachers, as your friends, too. This labels you with everyone as 'Doubtful.' I wouldn't have a breath of scandal attached to your name, but already the village is buzzing." "You don't mean that"--, but words failed Venna and she stopped short in angry embarrassment. "I mean you are the subject of gossip. Gossip grows like a weed here. I hate to wound you, Mrs. Hadly, but it's for your own good. Didn't you notice your girls hurrying off to-night? They take it as a big joke, and without meaning it, they'll make things worse for you. I overheard them planning to be the first to tell Miss Harriet and Miss Mary how fine the Mormon preachers were and how they were all going to call to-morrow. They take a delight in shocking the old ladies, who won't stand shocking. I know them. I live with them, you know." "So this is the real character of the simple life I admired so much!" exclaimed Venna, in a tone more sad than angry. "How disappointing human nature is!" "Not if you expect little--then you find a great deal of good in people. You should never start life with too high a standard for people to measure up to. The idealist is always disappointed. The 'simple life' attracted you. You didn't realize any 'hidden depths' here, did you? Wherever man is, city or country, there will you find his same old weaknesses side by side with his nobler aspirations. You must learn to guard your actions more carefully than your thoughts." "What would you advise me to do?" she asked seriously. She felt a happiness in his protecting interest in her welfare. "Get rid of those fanatic Mormons first thing to-morrow, and laugh off the rumor that they are your friends." "Oh, but I have asked them to stay for a week and thoroughly explain their beliefs to me. They claim they can give me proof of their doctrines from the Bible. They're real tired, too. Their visit would do us mutual good." "You don't mean you have planned such a thing with strangers--and men that are talked about as they are!" replied Mr. Soffy with real concern. "Why, you haven't the least idea what people will say of you." "Is the world so evil-minded?" returned Venna. "Then of what value is the world's opinion? What would you think of me, Mr. Soffy?" Mr. Soffy smiled with pleasure. "Does my opinion count more than the world's? I would say, you're the truest-hearted little woman in town!" "I only care for the opinion of good people--like you," she added softly. "Thank you," he returned seriously. There was a moment's silence in which both were very thoughtful. At last Venna said quietly, "Thank you for your advice, Mr. Soffy. It was well meant. But I wish to hear what these good young men have to say. I shall keep them with me one week, regardless of Ashfield. Come, we will not walk more to-night. See, the clouds are beginning to come already. As you say, to-morrow may bring a storm." They walked back to the house in silence again. Mr. Soffy was anxious to speak of his love to her. It was an ideal night, an ideal time. But something held him back. He was not sure of her love yet. She was too friendly, too frank. He might spoil it all. It was hard to wait, but he must be sure. So he reached the little white gate without the avowal he had intended. Frankly she held out her hand to him. "Good-night, Mr. Soffy. Call and see my friends, won't you?" she said, smiling. "I certainly will. I'd like to hear them myself. I may step in to-morrow." "Any excuse was worth while, to see her," he thought. And so they parted for the night, she with increased admiration for his goodness, and he with increased passion for her beauty and personality. CHAPTER IX. To be popular in the religious world today, one must smile upon any creed; believe nothing absolutely, and regard "Truth" as too delicate a thing to be handled. The next day did bring a storm. It was just after lunch, and Venna was sitting in the living-room with the two preachers, earnestly discussing points of doctrine. Baby Anna sat in her high chair, happily surveying the party, as each one of whom gave her occasional amusement. "Just think of a dear babe like that being considered a sinner," remarked Brother Johnson with a tender smile at Anna. Anna smiled her approval at this remark and held out her chubby hand to be kissed. "You're right," returned Venna, kissing the tiny fingers. "She's a little angel--all babes are. It's a repulsive thought to connect them with the sins of this world." "Then it won't be hard for you to accept our doctrine of pre-existence," said Brother Hallock. "It is a beautiful revelation, given to us, I think, to inspire us to live up to our origin. We know that we are the spirit children of our heavenly Father and that we come to this world fresh from His loving care. Babies need no baptism. The early Church never thought of such a thing. Infant baptism came along with other man-made doctrines, when the Church began to apostatize from the truth." "You will not have to persuade me of that doctrine. It is so natural and you have given me enough verses in the Bible to prove it. Let us take up the future existence." At this moment, the bell rang and Stella opened the door to Mr. Soffy. He entered with a genial smile to all. Venna was delighted. How fair-minded he was not to share everyone's prejudice concerning the Mormons! "We're so glad you have come, Mr. Soffy," she exclaimed happily, after the usual introductions. "We are just discussing doctrines." "Don't let me disturb you; I shall enjoy listening." Both young men looked pleased. "Now," said Venna, "we were talking of the _future_ existence. You say there is more than one heaven? Was that a revelation, too?" "Yes, but the Bible substantiates this revelation as it does the others." Brother Hallock gave a number of scriptural texts, and then turned to Mr. Soffy for his opinion. "Your arguments are good," Mr. Soffy answered, "but I couldn't conceive of more than one heaven. I think I would have to see them to believe." "Couldn't you take the word of St. Paul who did see? You know the Bible tells us that Paul not only saw _Paradise_, but was carried to the _third_ heaven. Have you ever thought of that statement of Paul's?" "Yes, I have," returned Mr. Soffy seriously "But when it comes to those mystical experiences couldn't those early Christians have had delusions?" "You don't believe, then, that the Bible is the inspired Word of God?" "Not entirely--no, that is rather an old-fashioned belief." "Then," said Brother Hallock, seriously, "it is no use for us to discuss. If one believes in the inspiration of the Bible, he can easily believe in revelation. Those two beliefs coupled together lay the foundation for our proofs. There is only one other way that you could accept our truths. That is by the testimony of the Holy Ghost." "That is rather vague testimony," returned Mr. Soffy, smiling. "I must confess, much as I like to hear your beliefs, there is small chance of my accepting any of them. I belong to the new class of thinkers who pin their understanding to very little." Venna was watching the two and feeling the contrast of character. Brother Hallock's face shone with the power of strong convictions. Mr. Soffy smiled with the tolerance of a wandering faith. "However," added Mr. Soffy pleasantly, "Mrs. Hadly is a firm believer in the inspiration of the Bible from cover to cover, so she will be more apt to grasp your ideas." "Yes, indeed," Venna said with a quiet reverence; "the Bible is God's Word to me. I have a testimony within me of that truth. I can't entirely explain it, but I know that testimony is of God, too." "Spiritual things are spiritually discerned," returned Brother Hallock. "Thank God, you have that testimony to build upon." Again the bell rang and Stella opened the door to the girls. They were all together, a pretty, laughing bunch. On seeing Mr. Soffy, they stopped at the door, suddenly quiet. "You're not afraid of him?" Bessie disdainfully whispered. "Come in, girls," called Mr. Soffy, pleasantly. So the girls came in, feeling somewhat abashed, now that they were really there. Venna welcomed them, and introduced them one by one. "We hope we are not intruding," said Bessie demurely. "Oh, no," returned Venna, "I want you to meet my friends. We were discussing doctrines of their Church. You may learn something." "Oh, how interesting!" returned Bessie, the other girls remaining bashfully silent. "The storm has made it very dark. Let us pull down the shades and light up," said Venna. They were soon all cozily seated, oblivious to the storm without. "Mrs. Hadly," said Brother Hallock, earnestly, "we are all Christians here. Would you not like us to have a little cottage prayer-meeting? I think it would help us all to discern truth." "Yes, indeed," answered Venna. And so the girls came for fun and found only two very earnest young men whose very presence seemed to bring one nearer to God. Mr. Soffy opened the meeting with prayer, after which Brother Hallock and Brother Johnson spoke alternately upon the faith of the Mormons. Venna listened hungrily. Every word they uttered fell with a decision which spoke of absolute conviction. There were no "may-bes" or waverings here. Inspired by their religion, their words flowed easily and surely. The girls listened with wonder, not understanding everything perfectly but feeling the power of the speakers. Mr. Soffy watched them in pleased surprise, appreciating their personalities, but scarcely considering their beliefs. "The Spirit of God is with them," Venna said within her heart. She was the only one who was searching the truth of their words. But with this eagerness for truth, came the powerful testimony to her soul, that here at last she was to find it. God works in mysterious ways. The searcher for truth may follow Reason until he is lost in a maze of doctrines. Hopeless he stands, but if the Faith of God is in his heart the everlasting promise is fulfilled at last, and the testimony of the Holy Ghost carries the soul beyond all of Reason's confusion. Then the soul looks back upon the intricate trodden paths, and from its heights it views Reason in a true perspective, and can choose the way to be retrodden in safety. Oh, if the world could only realize the value of that spiritual uplift that illumines Reason, and without which Reason is a snare. When the closing prayer had been said by Brother Johnson, there was a hushed silence for a few moments. All felt in some measure the power of the moment. Mr. Soffy was the first to speak. He held out his hand to Brother Hallock. "Faith like yours is worth having," he said earnestly. "I hope you can always keep it. I could never possess it, but it commands admiration." Both the young men flushed with pleasure as they took his hand. "This from a minister of the orthodox church is indeed a happy surprise," returned Brother Hallock. "We are not all narrow," returned Mr. Soffy, even more pleasantly as he noticed Venna's evident approval. Meantime, out in the storm, returning from some parish calls, were Miss Mary and Miss Harriet in their buggy. As they neared Mrs. Hadly's home, both peered out curiously. "All the shades are drawn. I wonder what's going on inside," remarked Mary. "I've a good mind to drop in accidentally and see for myself," returned Miss Harriet briskly. "You just hold the reins, Mary." For an old lady, she was unusually spry. She jumped from her carriage and ascended the steps with her head held high. Sharply she rang the bell. Stella opened rather cautiously. She didn't like the tone of the bell. "Oh, it's you, Miss Haskell, is it? Come right in," said Stella. "Who did you think it was?" queried Miss Harriet suspiciously. "I don't know," returned Stella nervously. "They're all in the living room. Go right in, Miss Haskell." "All! Who's all?" thought Miss Harriet. But she lost no time in conjecture. She reached the door of the sitting-room, and there she stood, dum-founded. "She could hardly believe her senses," she told Miss Mary afterwards. Mr. Soffy was holding the hands of both Mormons, Mrs. Hadly and the girls were beaming upon them, while _her_ boy was saying, "We are not all narrow." "Evidently!" came sharply from the thin lips. The little group turned. The thin face of Miss Harriet looked down upon them with a spirit in sharp contrast to what they had been enjoying. Anger, disgust, intolerance were expressed in her cutting glance. Mr. Soffy flushed like a truant school-boy. The girls looked pleased, the young strangers serious. Venna controlled herself with an effort. "Won't you come in. Miss Haskell? I want to introduce you to my _friends_." With this the girls smiled outright. Miss Harriet eyed them with increased anger. "I don't care to meet your _friends_" she returned, icily. "Mr. Soffy, will you kindly escort me home?" Mr. Soffy turned to Venna. "Will you kindly excuse me, Mrs. Hadly?" "Certainly," returned Venna, thinking how wonderfully kind he was to Miss Harriet when she was so rude. Miss Harriet turned without another word, and majestically sailed out of the house, followed by Mr. Soffy. Brother Hallock followed the minister with a keen glance. As the door outside closed, Venna turned to the girls who were exchanging glances. "I guess, dears, you had better go now. It is getting late, and your mothers might be looking for you." Bessie spoke up indignantly, "It's a perfect shame for that old fogie to insult you and your friends. _We_ will tell our mothers all about it and she'll be treated cool by _us_, anyway." "Don't make trouble, dear. Just act as though nothing happened. After such a lovely meeting we must bear no ill-will." "Not on _our_ account, surely," said Brother Hallock. "We are so used to such treatment, we feel only pity for our enemies." So the girls left, promising to come again. Outside, Bessie turned to her companions. "I thought it would be a great lark to have just this happen, but somehow it's not much fun to have those men treated so. Aren't they wonderful? Let's defend them all over town." "We sure will!" the girls answered. And so youth and old age started at precisely the same moment, to arouse opposite sentiments in Ashfield, for Venna's Mormon friends. CHAPTER X. To a materialist, a miracle is an impossible contradiction to Nature. To the spiritually minded, it is the expression of that Higher Power which controls Nature. Until Anna and her husband came home, Venna found herself entirely alone with her visitors. Those were two days to be remembered. It was steadily storming without, so they all stayed indoors, and talked and discussed from morning until night. Doubts in her mind that had remained unanswered for years, these two young preachers answered satisfactorily, always going to the Bible to show the authority for their claims. Venna's interest pleased them and they never tired of her constant queries. "You have great patience," said Venna, smiling. "It takes no patience to answer questions," returned Brother Hallock. "The patience is required when no one is interested enough to ask them." The third day brought Mr. and Mrs. Halloway home. Venna's explanations about the Mormons quite satisfied them. "Of course, you were right, dear," said Anna in her big-hearted way. "The very idea of their being treated so! Why, we met a number of Mormons when we were West. They are very fine people, indeed. But don't let them take your thoughts away from Christian Science. I don't know much about 'Mormonism' but I imagine it's not at all spiritual." "On the contrary," returned Venna, very enthusiastically, "it makes one live in a wonderfully spiritual atmosphere!" "I'm afraid you're being influenced," said Anna anxiously. "I'm afraid I am," admitted Venna, smiling. "Oh, dear me! We must place their belief side by side with Christian Science. I'll keep them here until you see I can prove to them they're wrong. We'll have some good arguments--respecting one another, of course!" "No one could help respecting you!" exclaimed Venna, delighted with the thought of delving deeper into truth. But the discussions were unfortunately postponed. The day after Anna's arrival, baby Anna became very ill. Mr. Halloway and Venna both wanted to send for the doctor, but Anna wouldn't hear of it. "Do you think God will forgive me if I refuse to trust my precious lamb to His care?" she asked, trying to be calm and true to her Christian Science teachings. "This is my test--my first test of faith!" All day, and all night, Anna knelt by her babe in prayer. The next morning, little Anna was worse. Mr. Halloway had to go to the city, and for the first time, he was angry with his wife. "Anna, you see to it that you have a doctor today. I insist upon it!" and so he left her. Anna buried her head in the bed-clothes and wept. "O God!" she murmured, "tell me--should I obey?" It was an agonizing morning for Anna. She did not admit even Venna to the room, but prayed unceasingly. Her momentary doubt had left her as soon as her husband's presence was gone. Downstairs, Brother Johnson and Brother Hallock tried to console Venna. "Oh, but if baby Anna dies without a doctor, it is too awful to think of," exclaimed Venna. "What ought I to do? _Compel_ her to have one?" "It is _her_ child," said Brother Hallock seriously. "Yes, but she will never forgive herself afterwards." "I can't advise you, Mrs. Hadly. It is very sad, indeed. When Mr. Halloway comes home, I think he will take the matter in his own hands." There was a sound of crying outside, and Venna recognized Bud's tearful tones and Bessie's soothing voice. Venna stepped to the door to admit her young friends. "Bud, dear, what is the matter?" she exclaimed as Bud entered in sobs, with Bessie's protecting arms about him. "My--my--cat--Missus Hadly--my cat--she died of salvation--way out in the woods--with me--here--an' never knowin'!" "What does he mean?" asked Venna of Bessie, who was trying to look sympathetic. "Why, Bud's pussie got lost in the woods, and never came back for weeks. Now he's found her dead, so he thinks it was starvation killed her." "Yes, an' I'll never--pump--the organ in Mr. Soffy's church again, 'cause I don't like religion any more. I prayed that Flip would come home, an' a lot o' good prayin' does!" Bud was inconsolable. Venna told him he must not talk that way. God knew why Flip had to be taken from him. "That's jes' it! An' that's why I won't pump that organ any more!" Venna turned to Bessie. "I can't visit with you now, dear. Did you know baby was very sick?" "Baby is sick, is she?" spoke up Bud. "How'd you feel if _she_ died?" Venna trembled at the suggestion. "We must all pray for her to get well. Bud." "A lot o' good prayin' ull do!" declared Bud defiantly. "Did it help Flip? You better git the doctor hustlin' or she'll be a goner, too. Seems ter me there's lots a dyin' goin' on." "There, there! Bud! Run along and ask Stella for some real sugar cookies. They'll change your thoughts." "Never! Think I'm thet mean ter eat sugar cookies the day Flip died o' salvation? Ter-night--yer may see me helpin' round. Good-bye!" Her visitors gone, Venna excused herself from the young missionaries and went upstairs. Perhaps she could persuade Anna. Gently she knocked at the door, but there was no response. She quietly opened it. There upon the floor lay Anna, white and motionless. Trembling, Venna knelt by her side. "Anna, dear Anna!" she exclaimed, shaking her gently. But there was no response. Venna hurried downstairs and phoned for the doctor to come at once. "May I go up and try to revive her?" asked Brother Hallock. Together they went up to Anna's room. Brother Hallock looked from the prostrate mother to the moaning babe. "My! This is sad!" he exclaimed. "But don't worry. Let us bathe her head. She has fainted with exhaustion, that is all." Anna soon opened her eyes, and looked around with a dazed, helpless expression. "Baby! baby! Where is she, Venna? Have they taken her away?" "No, dear, she is right here on the bed. We'll help you to the couch and you must lie perfectly still. I'll take care of baby. The doctor is coming, Anna." "As you say," returned Anna, too weak to resist, and again she swooned as she was being helped to the couch. Venna felt great relief when the bell rang and the old village doctor appeared. Entering the room brusquely, he made a general survey. First he went to Anna. "Revive her again quickly, and give her plenty of hot milk. Worn out, that's all." Then he went to baby Anna. After a careful examination, he turned to Venna and slowly shook his head. "I need a consultation here. This is a serious case--very serious." Venna paled. "O Dr. Jensen! consult with the best doctor you know. Is there time to get one from New York?" "No!" declared Dr. Jensen, "she must be attended to quickly, or you'll lose her to-night. It _may_ be paralysis." Venna's heart beat wildly. "Oh, no! no! Don't say it is that awful disease!" She had been reading the papers, telling of the little ones dying daily in New York. "We'll _hope_ not. I'll not lose a moment. I'll go myself after Dr. Becker." And he hurried off. Brother Hallock looked at the babe in serious thought. This was a time when the Lord could show these good women the power given to His servants. Venna was speaking soothing words to Anna, who was again regaining consciousness. "O Venna, if baby should die, I would never forgive myself," she murmured brokenly. Venna's ready tears came. "My dear Anna, be brave. God can save her even now. Have faith." "What has my faith done for me?" she asked bitterly. Brother Hallock quietly withdrew and joined his companion. It seemed a long time before Dr. Jensen returned. In reality it was only half an hour. The two doctors consulted long and earnestly. In the adjoining room Venna and Anna awaited their decision fearfully. Finally they were called and looked into the serious faces of the two doctors with anxious questioning. Dr. Jensen cleared his throat and then spoke huskily. "My dear ladies, we regret to tell you, there is no hope. The child cannot live many hours. It is paralysis." Dr. Jensen caught Anna as again she swooned. "Don't think of the child," he said brusquely, turning to Venna. "We must attend to the mother, she's in bad shape." Dr. Jensen then gave directions to Venna, who immediately went downstairs to get the required restoratives. Brother Hallock met her in the hall. Quickly she told him the sad news. "Have the doctors given her up entirely?" "Yes," returned Venna, striving to keep back her tears. "Then may we administer to the child?" "For what?" asked Venna puzzled. "For recovery," returned the young missionary. "You have sought man's aid. Will you refuse God's?" "But Anna tried faith?" returned Venna. "Sometimes faith is so strong that it works even in error. But it is not God's way. God's commands are sure. If you do not believe we have His divine authority to heal, will you let us have permission to try?" Venna looked into Brother Hallock's earnest gray eyes and felt the power of his convictions. "Yes," she answered simply. The doctors gone, Venna sat by Anna's bed, soothing the tired head in its restless forced sleep, the result of Dr. Jensen's quieting medicine. In the next room she heard the missionaries, moving quietly as they administered to baby Anna. A great unaccountable peace suddenly came over her, and she felt the presence of Divinity surrounding her. "Surely there are guardian angels, as Brother Hallock teaches," she thought with a sudden great joy. She looked up. Brother Hallock stood in the doorway. He motioned her to come. She arose and followed him to the bed of baby Anna. Could it be possible? Was she dreaming? There lay the wee babe, looking up at her with its sweet, winsome baby smile. "You have saved her," exclaimed Venna in joyous gratitude. "We have done nothing. God has saved her. We are but the humble instruments in His hands!" CHAPTER XI. "I wonder if St. Peter at the Gate of Heaven will distinguish between the 'Pious' and the 'Godly'?"--Irony of Boss Holden. Bud lost no time in circulating the news that baby Anna was sick, and would doubtless die like Flip. Due to the character of the "simple life," most of the women forgot their prejudices and only thought that some neighbor was in trouble, so those that did not immediately run up to the house, at any rate phoned to see what they could do. Brother Hallock and Stella were kept busy answering the phone or door bell, and delivering messages to Venna. "How kind hearted they are after all!" exclaimed Venna, gratefully. When Dr. Jensen came back to see Venna about quarantining the house, he was amazed to find her all smiles. "O Dr. Jensen," she said joyously, admitting him, "baby is fine and Mrs. Halloway is almost in hysterics with joy." "I don't understand you," said Dr. Jensen, looking dazed. "Come and see!" exclaimed Venna. He followed her upstairs to the room he had left such a short time ago. Here in the little bed lay baby Anna, laughing at her toes. Beside her, sat Anna, with tears of joy streaming down her face. "I'll be--!" But he checked his exclamation as he looked at Venna, dumfounded. "You may well be surprised. Doctor. But with God nothing is impossible." "I--I must have made a mistake--but yet--we were both so sure; strange! It's beyond me!" Then Venna told him about the young preachers' gift of healing. "Pooh! Nonsense!" exclaimed Dr. Jensen. "Don't let yourself believe such nonsense! Well, I must hurry off to the Board of Health and confess that we made our first mistake. It couldn't have been paralysis!" So Dr. Jensen reported his error to the authorities, but Anna and Venna thanked God for the miracle. When Mr. Halloway returned he was told the wonderful story. But, contrary to their expectations, he was not at all sceptical. "I saw her this morning and I see her tonight," he said, very much impressed. "_That_ is what I call _proof_!" Anna and Venna asked the young preachers to prolong their stay. "Both of us--and Mr. Halloway also, want to understand your beliefs thoroughly." So the young missionaries consented to stay until they had given their message to its fullest extent. When Bud spread the story of baby Anna's miraculous recovery, sentiment swayed like a pendulum, and the prejudice, temporarily overcome by sympathy, now asserted itself with greater force. Mr. Allworth was seen talking to groups of his parishioners and always gravely shaking his head. "It is the work of Satan," he declared more than once. He even felt it his duty to call upon Miss Haskell and consult with her upon this awful menace that had entered Ashfield! "Is there no legal way of putting these young men out of town?" asked Mr. Allworth. "Not unless you can persuade Mayor Holden they are doing mischief. It's hard to convince a man like him who is so worldly and not in touch with the Lord." "Yes," spoke up Miss Mary piously, "but we might pray before attempting to convince him." "You are right," said Miss Harriet with decision, "I'll go to him myself. Though he did insult me in his store, I'll show him I'm not afraid of him!" So the "trio" prayed, after which Miss Harriet set out upon her dutiful errand. It was in the afternoon, so she would have a chance to see him alone. Sure enough, as she entered the store, there sat the postmaster, proprietor and Mayor, making out his monthly post-office report for Washington. Not a soul was in the store. Boss Holden looked up with an inward groan. His monthly report was anything but pleasant, and here was Miss Harriet! He could tell by her expression that she had official business to transact! "What can I do for you?" he asked, with rough kindness. "I've come, Mayor Holden, to enter a protest against those young Mormon preachers remaining in town!" "What have they done?" asked Holden, laying down his pen, and settling back in his chair comfortably. His simple question and keen glance disconcerted Miss Haskell for a moment. Then she felt the fighting spirit rise within her. "What _haven't_ they done. Mayor Holden? They've gained such an influence over the young girls, I believe they'd all leave for Utah tomorrow, if asked, and they're spreading around town that they saved baby Anna from certain death. _If_ they did, it was, because Satan helped them to it. Are all our labors in the churches to come to naught, while you sit calmly by and say nothing, 'till it's too late?" Boss Holden smiled unpleasantly. "To put the complaint in a nutshell. Miss Harriet, they've really done nothing yet, except get themselves liked and saved a baby! Can't oust them on that!" "You refuse, then, to put them out?" asked Miss Harriet, stiffening with righteous scorn. "I can plainly see, Mayor Holden, how you never could enter a church! If you encourage evil influence here, you have no right to be Mayor of Ashfield!" "Perhaps you'd like the job?" asked Mayor Holden, with rising anger. "When women get the vote, they may have such opportunity," returned Miss Harriet, sharply. "I ask you again, do you refuse?" "Damm't, I do! And I hope those decent fellows will stay here long enough to hand out their influence. To hell with all this gossip!" Miss Haskell shuddered. "Such language in the presence of a lady! I might have expected it. Well, Mayor Holden, if _you_ won't do your duty, _I_ shall!" And with great dignity she left the store. Holden mopped his brow with his handkerchief. "What fool trick will she be up to now?" he muttered. "Join that church bunch? Guess not, Holden! You have too much respect for yourself," he chuckled. Miss Harriet, Miss Mary and Mr. Allworth united forces in their great cause of duty toward Ashfield. They sent out notices to their neighbors, writing both mothers and fathers to attend meetings, in which the trio took turns in disclosing the "awful evils" in the "Mormon Menace." No children or young girls were admitted. The parents were horrified at the disclosures. At these meetings, Mr. Allworth exerted his influence in true Methodist style. With tears and pleadings, he begged the people to "Beware!" The response was quick and decisive. They forbade their girls to go near Mrs. Hadly. The girls sullenly obeyed, but openly defended "The Mormons." This intensified the impression of the diabolical influence they possessed. Meanwhile, all unconscious of the village murmurings, Venna, Anna and her husband were enjoying their visitors to the utmost. Anna's deep gratitude for the recovery of her babe helped the young missionaries in their convincing arguments. Both Venna and Anna demanded Biblical proof for all doctrines. But Mr. Halloway accepted Mormonism after a few short talks. "You go on reasoning, Anna," he said kindly, "but I've got enough proof right here in these two young men themselves. If ever God was with men. He's with these two. Haven't I seen enough of the world to know they have something different to other men? I've led the practical life and have learned to know men directly I meet them. They couldn't fool me. These men are not doing Satan's work. How do I know it? Because I _know men_. Now, if they're not of Satan, they have to be of God--or how did they save our babe? That's all the reasoning I want. I'm ready to have them _teach me_ religion now. Thank God, there's some real religion in the world--something _substantial_ to work on!" Venna wondered at the girls' absence, but was too busy to give it much thought. Toward the end of the week Bud came in the back door with a mysterious caution. "Say, Stella, don't yer squeal I've been here. I want ter see Missus Hadly alone!" "Come here. Bud," called Venna from the sitting room, as she heard his voice. Bud entered cautiously, his eyes round with wonder. "An' yer sitting here so calm like!" he exclaimed in open admiration. "And why not, Bud dear?" she asked, laughing. "Yer too good for Ashfield, Missus Hadly!" said Bud, gingerly touching one of her curls. "The divil's got holt o' this place!" "What do you mean, Bud?" "I mean I come ter warn yer an' yer friends. There's goin' ter be a des-tin-ation ter-night." "Destination? You've got your big word wrong again. Bud. Use a smaller one." "I tho't a big game ought ter hev a big word. Well, there's goin' ter be a show down o' feeling." "Oh, you mean demonstration. I see--well, a demonstration of what feeling. Bud?" "Feeling agin the Mormon fellers! Outside yer house ter night! I overheard Mister Allworth talking wi' Miss Harriet. I'll never like a minister again! Nasty, mean, isn't it?" Venna looked serious. "Tell me _everything_ you heard, Bud." "Heard only words now an' then. I almost fell off the roof a' listenin'. Mother'll paddle me if she finds me here. Must be goin'. This house is got an awful name--all for nuthin', jes 'cause angels like you ain't the style no more." Venna put her arms around Bud and hugged him close. "You blessed lambie--if all the world were as fair as you!" she exclaimed, kissing both his round cheeks, much to Bud's pleasure. "Run along now, dear. Don't get in trouble about us. You're good to warn us--we'll be prepared? Sugar cookies in the kitchen, you know!" When Bud left her, Venna stood for a moment in troubled thought. "Is it possible that _Christians_ can do these things to those who love the same God?" she asked, for the first time coming in conflict with the religious intolerance of the day. She had blissfully imagined that religious intolerance was a thing of the past. But Venna was only upon the threshold of religious experience. CHAPTER XII. When we undertake to defend Christendom we often assist the devil. It was almost dark when the Halloways, Venna and the missionaries had finished their evening meal. Venna decided to say nothing about Bud's information, as doubtless the warning grew out of his own imagination after hearing some unfavorable comments upon the "Mormons." No doubt the village was hating them. Brother Hallock said most of the Eastern people believed the lies circulated about the Church. Venna felt a little uneasy as they all went into the sitting room. Suppose Bud had spoken the truth? "Oh, it couldn't be," she decided. She pulled down the shades and turned on the lights. She felt a strange comfort tonight in shutting out the outside world. Soon she was entertaining them with her violin. Never did she play better. Her music expressed her mixed feelings--now sad, now questioning, now joyously triumphant. Brother Hallock watched her with a wrapt expression, entirely lost to his surroundings. At last her notes died away in a gentle trembling pianissimo. No one spoke as she laid down her violin. For a few moments each one enjoyed the spell of her genius. Venna seated herself by the window and, drawing the shade aside, looked out. Suddenly she started. Coming down the hill, she saw a large group of about forty villagers, led by Mr. Allworth and Miss Harriet. What did it mean? She thought of Bud. She watched them as they approached. They were all talking excitedly. "What interests you, Venna?" asked Anna. "Quite a crowd are coming this way," she said, anxiously, as she turned to her friends. "I fear from what Bud said today, they are antagonistic to Brother Johnson and Brother Hallock." "They are, are they?" spoke up Mr. Halloway brusquely, as he arose, went to the window and looked out. "Just let them utter any sentiments around here, and there will be trouble." "Oh, dear, please don't pay any attention to them," pleaded Anna. "We'll lock the doors and not answer the bell at all. We are not interested in what _they_ think." The young missionaries looked serious. "I'm sorry we've brought trouble to you good people," said Brother Hallock. "You've brought us everything good; it's these people who bring us the bad," returned Halloway, as he went out to secure the locks. The crowd had neared the house and as Halloway re-entered the sitting-room, the bell rang loudly. "Let them ring," said Halloway in disgust. "Mayor Holden shall hear of this. He's not the kind to allow it." "I'll go myself to the Mayor if they annoy you," said Brother Hallock. "Oh, no! You must stay here," said Venna anxiously. He smiled at her fears. Once again the bell rang. Receiving no answer, one young Methodist boy of sixteen shouted-- "Come out here, you Mormons! We want to give you your walking papers. If you don't go soon, we'll make it hot for you!" No one made any attempt to stop the lad. He evidently expressed the opinion of the crowd. "I'm not going to have you annoyed this way. I shall see the Mayor myself," said Brother Hallock, jumping up and going to the door. Venna stepped in front of him and held the door fast, while the others were excitedly talking in the sitting-room, and did not notice. "Do not open it," she said; "I fear for you." He looked down into her anxious face with a calm smile. "This--is nothing for us. We are used to almost any abuse. I shall never forget your kindness, though," he added earnestly. And gently he took her hand from the door, and turning the lock, he opened it. Standing face to face with the villagers who had crowded through the gate, he looked from side to side without a word. The dignity and fearlessness of Brother Hallock subdued them, for as he made to go down the steps, they moved apart to let him pass. Silently he made his way through their midst, and Venna watched him walking leisurely toward Mayor Holden's, the crowd staring after him in wondering surprise. Quickly she closed the door again. "Well," said Miss Harriet sharply, "we all acted as though we were afraid. What's the matter with us all anyway?" "It's the devil's power," said Mr. Allworth, shaking his head slowly. "I felt as though he cast a spell around us." "And I, too," said Miss Mary, meekly. "It will take more than our good intentions to get rid of that man!" declared Miss Harriet. "We'd better go home." And so the crowd slowly turned tail. From under the stoop, a little figure bobbed up, and gazed after the retreating forms. "Golly! That's no game fight!" said Bud, disappointed. "Tho't we'd had somethin' 'citing and could ha' used my water pistol. Gee! All he had ter do was ter look at 'em!" The next day an official poster was put up on the post outside of Holden's store. "Anyone attempting to annoy their neighbor, will be dealt with according to law. "Signed "Mayor Holden." And at mail time Bud stationed himself beside the post, with hands thrust into pockets filled with gum-drops. As each citizen approached, he nodded his head sideways. "See that sign? Some law here alrighty! Pity the feller thet breaks it!" -- The afternoon after this unpleasant experience, Mr. Soffy called. "I want to assure you, Mrs. Hadly, Miss Haskell told me nothing of her intentions--I presume because she knows I would have prevented her. I guess they all feel pretty small now, however." "I was sure you had no knowledge of it," returned Venna, seriously. "But I do think your influence in this matter is needed. Won't you defend these two good men at your morning service next Sunday?" "I--I--hardly think I could do _that_" returned Mr. Soffy, coloring to his temples. "You see, Mrs. Hadly, _I_ know they are fine men, but to declare the fact in the little church would cause considerable antagonism and really do no good." "The declaration of truth _always_ does good _finally_." "Well, yes, figuratively speaking, but we ministers have to be practical, too, you know." "Mr. Soffy, what avails the Church if it countenances error? I thought _you_ were above that 'worldly wisdom' reasoning!" she said, looking up into his face with great disappointment. How beautiful she was as she stood pleading the cause of the Mormons! His whole soul thrilled with the perfection of her! If he should sacrifice a little materially, what was that to gaining her love? "And if I should grant you this request, what would _you_ do for me?" he asked, smiling down at her. "Oh, anything you could ask of me!" she declared in extravagant delight. Before Venna realized what had happened, his arm had encircled her waist and his kiss was upon her cheek. Venna drew back quickly and faced him in astonished anger. "How dare you!" she said, trembling like a frightened child. "I _dare_ because I love you, Venna. God knows how much. It's the _best_ that's in me that loves you, not the worst. It is not my fault that I love you, or that you love me, as I believe you do. You resent my love from duty, don't you? You think I'll think less of you if you love me? No, dear, love is love's excuse. The world wouldn't understand, but the world needn't know. You and I can love ideally without the aid of the law, can't we?" Venna listened to this man, and watched his fine eloquent eyes convey his devotion to her while speaking. There was no doubting his sincerity. What a paradox! A Christian minister asking love of a married woman without a twinge of conscience! Surely the world was whirling around and morality was simply a question mark! Steadily she looked at him in silence, trying to fathom his nature and understand. "You are angry with me?" he asked gently. "No, Mr. Soffy, I don't think I am. But I _pity_ you; oh! how I pity you!" she said sadly. "You don't _love_ me, then?" he asked in a tone of agitation and fear. "No, Mr. Soffy, I don't even _respect_ you." "Why?" he asked, his pride clearly hurt. "I hardly think _you_ could understand," returned Venna sadly. "There is a great barrier between us, a barrier of spiritual understanding. I realize your sin. You do not." "Wherein have I sinned?" he asked. "Is it a sin to devote one's life to his ideal, and love her above all else?" "Yes," returned Venna, "when we love her more than our duty." "And what _is_ duty?" he asked, cynically. "Ask your God, Mr. Soffy. He will answer you so that you may understand. Good-bye," she added, holding out her hand. He took it and pressed it hard. "When can I see you again?" he asked eagerly. "Never, Mr. Soffy." "You don't mean _that_?" he asked, growing suddenly pale. "Yes," she answered simply, looking at him with a great pity in her lovely eyes. Without a word, he slowly dropped her hand and left her. She looked from the window and watched him walk down the steps, his head bowed in thought. When he reached the gate, he met Brother Hallock. The two shook hands and exchanged a few words. "What a contrast!" thought Venna, watching the two men. "The one sacrificing all for duty--the other sacrificing duty for self!" Brother Hallock came directly into the room to Venna. "Mrs. Hadly, Brother Johnson and myself have decided to resume our journey tomorrow." "Oh, we will all be so disappointed if you go so soon," returned Venna, suddenly feeling that she needed this man's presence. "We couldn't think of staying after the affair last night. It wouldn't be fair to you. Besides, our duty calls us away now. You know we missionaries are not out to enjoy ourselves," he added, smiling. "There are so many things I want to ask you yet," she said, hoping she might detain him a few days longer. "And we will be so glad to answer them. Uncle Sam's post-office will handle our correspondence, I hope. We will never forget you all, and when you return to New York, we will call, and I will introduce you to our Mission President's family and other saints. I know you will enjoy our meetings." "I _know_ I shall," returned Venna, happy in the thought. "I appreciate your religion more and more by contrasting it with others," she added. "It will bear the light," replied Brother Hallock seriously. He looked at her intently a moment and then added, "No good thing needs to be hidden in the dark. Only _evil_ fears the light." Venna dropped her eyes. Could it be possible he divined Mr. Soffy's love for her? She felt his persistent gaze. She raised her eyes and fearlessly met his. "I agree with you, Brother Hallock. I hope God will always give me power to make my life an open book!" He gave a quick sigh of relief. "Thank God for that sentiment!" he returned earnestly. CHAPTER XIII. The happiness derived from doing our duty is the greatest joy the world affords. "How I miss Brother Hallock and Brother Johnson!" exclaimed Anna, as she and Venna settled down to a quiet afternoon with their sewing and books. "Yes, we will all miss their influence--even babe," returned Venna, looking at little Anna playing on her pillow. Baby smiled her assent. Anna leaned over and kissed her. "My precious little angel!" she said, hugging her wee one tight. "You know, Venna, I always called her 'angel,' but now my pet name for her has a significance!" "Yes," replied Venna, "how much more beautiful life seems, now that we have learned so many wonderful truths. You know, Anna, life has a different perspective for me now. When I think of the wonderful purpose God had in placing us here and the short period of probation that our lives afford us, I have no other thought than to do my highest duty." "And that is?" asked Anna. "First, living up to all my vows. I know you'll be surprised at my decision. Read this letter I received this morning from Will." Anna took the letter and read: "Dearest Venna: "I'm in a strange mood tonight. I feel as though life had ended for me. I don't know why I should write to _you_ since you have cast me off as worthless. But somehow I'm not myself. I'm weak stuff to write to one who despises me. But love makes a fool of a man anyway. The counterfeit of love ruins a man's youth, and then when the real thing comes along, it's just about as bad. No satisfaction in any of it! I'd be glad to finish myself tonight--but I love you too much to create a scandal. Are you so hard that you can't even write me a friendly word? I'll be true to you, whether you love me or not. You might be at least _kind_. Write me a letter--any kind of a one, won't you? "Venna, if you ever love a man you think good enough for you, let me know and I'll slip out. You haven't the least conception of my love for you. You're so ignorant of the world. You think of those other women. They were nothing to me. I guess you're right about men not stooping to such actions, but there are two sides to every question, Venna. They tempt the young men. They deserve all they get. I'm sorry for my past because of you. I don't pity _them_. "It's useless to write more. You'll write the same hard, uncompromising note in return, I suppose. "Well, throw my devotion to the dogs if you wish. You may need it, though. If so, it's yours. "Always your devoted husband, "Will." As Anna handed back the letter to Venna, her eyes were filled with tears. "There's lots of good in your husband, Venna," she said seriously. "And I am stifling it," returned Venna quietly. "In the light of the Gospel, I see myself as I really am. I'm not living to save souls, but to save myself from unpleasant experiences. Anna, I'm going back to Will." Anna's eyes glistened through her tears. "You dear girl! Now you've struck the right keynote to your life. God will bless you for it." "He has already. I have never felt so happy as since I wrote this letter. Read it." Anna read eagerly. "Dear Will: "I shall come home tomorrow. We will begin all over again and make our lives a success. "Yours faithfully, "Venna." Anna looked up with a smile. "Wonderful, Venna! But couldn't you write 'Yours lovingly?'" "It wouldn't be true," replied Venna, coloring. "You can't love him then?" asked Anna doubtfully. "No, but I love _duty_, Anna, and I'll pray God to make me love him in time. I'll do my _best_." "You can't do more," returned her friend. "So I am to lose you also. I don't think I'll stay here long alone. I've come to dislike Ashfield so." "It don't seem the same, does it? We mustn't forget, however, that here we received the Truth." So the following day Venna quietly left Ashfield. None knew of her going, and as she sat in the train, bound for New York, she was thankful she was leaving the "simple life" which only two months ago she was idealizing. At the New York station, Will Hadly met her. She felt shocked at the change in him. He was thin and pale, with that drawn look upon his face which betokened mental worry. Her heart smote her. Pity surged within her, and she looked up at him with real concerned emotion, which he mistook for love. "Dearest," he whispered, "I can scarcely believe my exile is over! I received your letter this morning. The servants are so delighted you're coming. They're hustling all day to make the home fit to receive their queen!" When they reached the Fifth Avenue home, Venna entered with a strange, trembling fear. A new life was before her--a happy life, but one of sacrifice--and sacrifice was a new experience! As they entered the door, the fragrance of roses greeted her. Everywhere flowers! Hadly had spared no expense to have the home filled with nature's best. "A garland of roses for my bride!" he said, gaily laughing at her surprise. "And now to the feast!" he exclaimed, leading her into the dining-room. Here the daylight had been shut out, and all the lights were ablaze. The table was set for two, with every conceivable dainty for a joyous feast. "Does my bride approve?" he asked tenderly. Venna looked up at him tearfully. "You couldn't have done better." was all she said. The dinner over, Venna and her husband went into the old library. Venna looked around and vivid memories of her life filled her eyes with tears. "What troubles you?" Hadly asked, fearing she was regretting her step. "This room makes me think of dear father. It was almost _his_ room." "Yes, I know," returned Hadly, relieved. "Look over your shoulder, you will see a present for my bride." Venna turned and there upon the wall, she beheld a life-sized portrait of her father, gazing down upon them, with an almost life-like smile. "O Will!" she exclaimed. She could say nothing more, but moved slowly to the picture and stood gazing up at the familiar face with an expression of intense yearning. She did not even hear the bell. Hadly heard it, however, and stepped to the hall. "We see no one tonight," he instructed the servant. Then he quietly closed the door and stepped over to Venna's side. Putting his arm about her, he gently drew her to him. "You like it?" he asked, pleased. "Oh, it was so thoughtful of you!" she exclaimed gratefully. "I can feel his presence here tonight." The door opened so quietly that neither one noticed it. Hadly stooped and kissed Venna. A loud laugh made them turn suddenly. "The kiss of death!" mocked a woman's voice in scorn. There in the doorway stood a woman heavily veiled. She leveled a pistol at Hadly and a loud shot followed. Her aim was true. Hadly fell heavily at Venna's feet. The woman turned and fled. No sound escaped Venna's lips. White as death she stooped and gently lifted his head. The servants, hearing the shot, rushed in. She ordered them to summon aid. In fear and trembling they instantly obeyed. Alone with her husband, a terrible fear possessed her. Was he dead? Was she too late with her pity? Slowly his eyes opened and looked up into her face. "Venna girl," he whispered, "it's all over--my dream--it's a rude awakening, but it's best--best for you--Venna, my bride!" "No! No! Will! We will save you! Have courage!" She stooped and tenderly kissed his forehead, then gently stroked his hair. He smiled happily. "The kiss of death! Yes--how sweet! Good-bye, Venna--find a man worthy of the best--little"-- The sentence was never finished. When help came, they found Venna sobbing hysterically with Hadly in her arms!--dead! CHAPTER XIV. "Our extremity is God's opportunity." It was just a month since Will Hadly's death. Pale and serious in her black mourning gown, Venna sat alone in the library answering letters. This was her first opportunity, as every minute of her time had been so far taken up with lawyers. She had found her financial affairs in excellent condition, new and careful investments having been made by her husband. However, she was surprised that his supposed fortune was entirely gone. He died penniless, having gambled away everything he possessed. This was a sad revelation to her, but money from him was not needed. How conscientious he had been with her own! She took up two letters from Brother Johnson and Brother Hallock. They were filled with sympathy and good advice. In a few weeks they would be through with their country work and be living in New York. How she longed to see them! Religious longings had grown within her since the tragic death of her husband. She answered both letters slowly, asking many questions and requesting answers. She was in that nervous condition which makes one feel that not one minute of life can be lost, and every problem must be immediately solved. As she was folding up these letters, the maid announced a caller. "I can't see any one yet," said Venna, shrinking from the outside world. "The lady told me to give you this card, and you might make an exception." Venna took the card. "May a friend of Brother Hallock's see you a few minutes?" was informally written. "I will see her," said Venna. A short, stout woman entered the room and held out a friendly hand to Venna as she came forward. "I'm so glad to meet you, dear Mrs. Hadly," she said in a quiet, pleasant voice. "Brother Hallock wrote me that you might like to have one of our faith call upon you. I hope I'm not intruding?" "No, indeed," returned Venna, feeling a quickening influence from this bright, motherly person. "I'm Sister Maddon. My husband is president of the ---- Company, so we have to live East now. I miss the West so much, but I'm thankful we have a conference of our people here. I want you to meet all the Latter-day Saints right soon, won't you?" she asked cordially. Venna looked down at her black dress. "Yes, I know," continued her new friend, sitting next to Venna and taking her thin white hand in her own large, capable one. "Don't think because I don't dwell upon it, that I fail to understand your sorrow. It's kinder to help one forget and not bring sad things to the surface. It won't do anyone any good to sit at home and grieve. Let me tell you about our people here, and then perhaps you will want to meet them soon." For the next hour Venna completely lost herself in listening to her caller's vivid description of the Eastern Conference work, its leaders and their difficulties. When the hour had passed, she felt as though she had known this woman many years. She expressed herself to this effect. "It is the Spirit of the Lord, dear girl, that draws us together," she explained with a bright, happy smile. "The spirit of the world never does that, does it?" "No, indeed!" exclaimed Venna. "Somehow I never shrunk from the world as I do now." "When you have the Gospel firmly written on your heart, you will be eager to enter the world and help it." When her visitor left, Venna promised to spend the following Saturday with her. "No one will be there but you and I and the children. We'll have a cosy day that will take you out of yourself," assured Sister Maddon. -- As Sister Maddon left the house, Mrs. Hansom entered. "My dear Venna," she said, putting her arms around her niece affectionately, "you look pale as death. I insist on your packing up some things and coming home with me for a month." "No, no! Auntie dear, I couldn't stand it, really. So many people all the time. If it were only you, dear, but"-- "Don't you know everyone understands and sympathizes with you?" "Of course--that's just it. They sympathize and condole, until I can't stand it. Don't think I'm ungrateful, but just leave me alone for a little while. Just you come to see me, dear, and I'll come around finely." "Who was that lady who just went out?" Venna hesitated. She had told her aunt nothing of her Mormon faith. She hardly felt equal to her disapproval, but she couldn't deceive. It was plainly her duty to declare herself. "Auntie dear," she said quietly, "that lady is a friend of a Mormon missionary who visited us in the country. He is a wonderful young man, and quite converted Anna, her husband and myself." Mrs. Hansom at first look puzzled, then suddenly frightened. "You don't mean you entertained a Mormon?" "Yes, two of them," returned Venna, slightly smiling. "And--and Anna allowed it?" queried her aunt, dismayed. "Not only allowed it, but felt sad at their going." This was too awful for words. Mrs. Hansom gazed at her niece with shame and sorrow. "You weren't influenced by such people, were you? What do you mean by 'Converted?' Wasn't your father's faith good enough for you, Venna?" "I've lost nothing of dear father's faith," returned Venna, looking up at his picture, as her eyes became moist. "How sad it is that Christians won't understand these good Mormon people! I have simply strengthened the weak and tottering faith I possessed by learning and accepting added great truths. Oh, if you only knew these missionaries, you would feel their power!" "Evidently you have felt their power," returned Mrs. Hansom cooly. "I never thought I would live to see this day!" There was no anger in the keen, searching look Venna gave her aunt. She was trying to read her soul and fathom the mystery of this un-Christian attitude toward the Mormons. There seemed only one explanation. "Auntie, those anti-Mormon lecturers, who have poisoned the minds of so many Church people, are terribly responsible before God for their lies. When Brother Hallock returns to the city, I'll have you meet him and then you'll know the truth." "I would not have him enter my door!" returned Mrs. Hansom. "You wouldn't, then, consider the other side?" asked Venna. "Not in the case of the Mormons." Venna did not answer for a moment. Her eyes wandered again to her father's picture. "Father would have listened," she said softly. Her aunt colored. "Yes, I believe dear John would listen to anyone. He was too soft-hearted for this world. Yes, and in those days I would have, too, I suppose. But Dr. Hansom has taught me that compromise kills. I am much stronger for his great influence," she added with pride. Venna looked at her aunt with a great pity. How she had changed. She seemed to reflect her husband's character as far as her weak nature would permit. "Auntie, if you refuse to hear the defense how can you judge?" "It isn't always well to listen to Satan's defense--it often blurs your conceptions--those are Dr. Hansom's exact words. I've heard him give them more than once." Venna smiled in spite of herself. "I'm talking to auntie--not to Dr. Hansom," she said kindly. "Dr. Hansom and I think alike on all subjects," she returned firmly. "Now, Venna, I hope you'll get over this foolishness very quickly. We could never tolerate it, you know. I must get home now, for the 'Auxiliary' meeting is at my house. You won't return with me?" "Not to-day, auntie. Please come often, won't you?" "I'm afraid you need it, child!" exclaimed her aunt anxiously. And with a kiss and a pat of the rebellious curls, she was gone. Venna stood in front of "Daddy's" picture and the tears streamed down both pale cheeks. "Dear Daddy, if you were only here! You were so fair to everyone. You would understand. Oh, how I need you!" Suddenly a great wave of happiness swept over her being. She felt a presence in the room. She turned. There in the door-way, with arms outstretched, stood Daddy, _her_ Daddy, with the same old loving smile of approval and understanding. Motionless she stood, gazing with unspeakable joy. What a great love shone from his eyes--a protecting love that seemed to thrill her with new confidence and hope. "Daddy!" she exclaimed and stepped toward him. She was about to clasp his hand, but he vanished from her touch. Venna, dazed, stood alone. But the influence of his presence remained with her. New rapturous emotion filled her breast, new hopes, new determination were hers! She knelt down and prayed. "O God! I thank Thee for this wonderful vision! Help me to be worthy!" She arose from her knees with a radiant countenance. "Daddy is not dead!" she murmured happily. "He knows! He will help me!" CHAPTER XV. To be popular and also truthful is beyond the power of man. Sister Maddon was busy bustling about the kitchen, giving directions to her maid for the lunch to be prepared for their new visitor, Mrs. Hadly. "Now, Mary, make the table look just as cheery as you can. Put the flowers at both ends, and choose the doilies with the brightest colors." "Me, too, mudder?" piped up the three-year-old urchin tugging at her skirts. "Yes, sugar plum, if you're awfully good and don't ask for anything at the table." "Me good!" exclaimed the delighted child, dropping his mother's skirts and running in to tell his older sister. "That means I'm to wash you up," said eight-year-old Eleanor, catching the youngster and smothering him with kisses. The kitchen door opened to admit a noisy boy of ten. "Golly! mother! Things smell good around here. Going to be a company dinner?" "Yes, Teddy, and if you don't look just as clean as wax, you can't enter the domains!" returned his mother, smiling. "Me for a wash-up!" exclaimed Teddy, throwing his hat high in the air. "Just watch me! I wouldn't miss a feed for anything." Mother indulgently handed him a fresh cookie as he went out. "You're the bestest ever!" he exclaimed. Another minute brought twelve-year-old blue-eyed Grace to the door. "Mother dear, I can't find baby's best dress. I have her all fluffed up except that. May I dress now?" "Yes, dearie. I'll finish baby myself." And so when Venna arrived, everyone, spic and span, was ready to meet her. When Venna first entered the large living room in the Maddon home, it seemed to her that children popped out of every corner. Mrs. Maddon proudly introduced each one, even holding out baby Ann for inspection. "And this is our smallest, teeniest one," she said, as Venna took the bundle of lace. "You little angel," said Venna, smiling. "I've been loving another baby Ann this summer." Then Venna told of the child's sickness and recovery. "Brother Hallock is a man of great faith," said Sister Maddon. "I know him well. We'll be glad to get him back." When they were all seated at the table, every little head bowed with their mother's. "I think Grace may ask the blessing," said Sister Maddon. "God bless the food prepared for our use. May it strengthen and help us for the work before us. Amen," said Grace softly. Venna looked from one face to the other with admiration. "What a perfect home picture, Sister Maddon! And this custom of asking the blessing--I like it so much. Something you seldom see in the East." After a "homey" lunch, which Venna enjoyed more because of the merry faces of the children, Mrs. Maddon and Venna went upstairs alone. "I want to show you some pictures of the West," she said, taking out a large portfolio full of photographs. "This was my home," she said, looking fondly at a picture of a large, comfortable house with surrounding porches, upon which played the children. "Bless their hearts! How they did love the freedom out there. There's no open places for them to play here." "Are all Mormon families as large as yours?" asked Venna. "Most of them are larger," returned Sister Maddon, laughing. "How do you _ever_ manage?" asked Venna in wondering admiration. "That's what all the Eastern women say! My dear Mrs. Hadly, women in the East don't know how to really enjoy life. They _think_ they do. They imagine that 'dolling up,' going to balls and theatres and whist parties, give them a good time. But they're not as happy as we are. They pity us and--we pity them!" "No, I don't believe they know true happiness. One or two children is the limit as a rule--except among the lower classes." "The lower classes then are the best off." "But suppose, Sister Maddon, a husband turns out badly. Then a woman must have a struggle to get along." "That happens sometimes," returned Mrs. Maddon. "But as a rule our men are as near perfect husbands as the Lord ever intended. You see our boys are brought up to be chaste and pure. There is an equal standard of morality for our boys and girls, so they don't sow their wild oats before they're married and then offer their wife a remnant of manhood. We Mormon women can't understand how some Eastern women marry these worn-out sports. I wouldn't want one for the father of my children. My darlings are my whole ambition in life. I believe I was created for that ambition and its attainment." "Don't any of your girls ever long for a career?" asked Venna. "Oh, yes, many of them. And Mormon parents always try to develop every talent a girl has. But even our ambitious women finally marry and have large families. They have to be in the world a few years to realize that the highest womanly ambition is to be a mother." There was a general shouting among the children downstairs. "Something is pleasing them," said Mother Maddon, laughing. In a few minutes Teddy bounced in. "What d'you think, mother? Brother Hallock's come back!" he declared excitedly. "Already? Why, that's fine, to be sure. We'll come down directly." "You bet it's dandy!" agreed Teddy, bouncing out again and going downstairs two steps at the time. Mother Maddon turned to Venna. "How those children do adore him! You see he lives with us when in the city and every spare minute he spends with those children--he certainly deserves a good, wholesome wife. But I don't have to worry about him yet. He has another year of mission work, and missionaries aren't allowed to speak of love to any woman. So I have a whole year to give him good advice!" she said, laughing. "Come, we must go down to him." Venna needed no urging. She was anxious to talk with him. Brother Hallock received both women with great friendliness. The children, fearful of letting him go, clung around him as he held out both hands. There was great sympathy in the keen glance he gave Venna. He realized her state of mind by the great change in her. "A little while with these youngsters would bring the roses back to your cheeks, Mrs. Hadly," he said, kindly. "I'm sure it would," returned Venna, looking at the children with a wistful smile. "How fortunate this woman is!" she thought. He noticed her expression. "What do you think of a 'Mormon' family?" he asked. "I think it is Theodore Roosevelt's idea of what every American family should be," returned Venna. After a very happy afternoon and a promise to come again, Venna took her leave. Brother Hallock escorted her home. "Won't you come in?" asked Venna when they reached the house. "Not to-night, thank you. But if you are willing, I will call to-morrow afternoon." And so they parted. Venna to a good night of refreshing sleep. Brother Hallock to a rather restless night, with dreams of his saving Venna from all kinds of catastrophes. The next afternoon Venna lost herself in more discussion and explanation of the "Mormon" faith. Her afternoon in Brother Hallock's company would have been perfect, but for the fact that her Aunt Emily came in upon them unexpectedly. Venna introduced her to Brother Hallock. She frigidly acknowledged the introduction, said a few parting words to Venna--she was going away for two weeks with Dr. Hansom--and then quickly left the house. Brother Hallock relieved Venna's embarrassment. "Don't feel badly on my account," he said, smiling. "There are very few ministers' wives that tolerate us at all. We expect that." The next morning's mail brought a short letter to Venna. "Dear Venna: "Dr. Hansom and I are grieved beyond words. Are you so under the spell of those evil-minded Mormons that you intend to disgrace us all? Do you stop for a moment to consider that all your friends will cast you off? Dr. Hansom said, 'I wouldn't want to acknowledge a Mormon as a relative.' But he is so good and kind he would not cast you off, for my sake. O, Venna, recover yourself, before it is too late and your life is ruined! Dr. Hansom will ask all his people to pray for your deliverance. I gave him your message, asking him to discuss the subject with you. He says, "There is nothing to discuss. As soon waste time talking over fairy tales." "So you see his great and generous mind has only pity for you, dear. When we come back, let us come to the dear old Venna we always loved, with her simple faith. "Yours always lovingly, "Aunt Emily." Venna laid the letter down with a sigh. Then she opened another from Ashfield. "Dear Venna, "This is just a short note from your Anna. How we all miss you more and more! I can't return to the city until the paralysis epidemic is over, so you have the advantage over me. I suppose by the time we come back you'll know all the good Mormons in the city. "Mr. Soffy called and asked for your address. I told him you left word that I should give it to no one. He got very red and walked out with a very angry expression. Bud also wanted to write, so I held his hand and helped spell his words. Here is his letter enclosed. Let me know how you are and if you are overcoming your great sorrow. Time will show you, dear, it was all for the best. "Lovingly, "Anna." Venna smiled as she unfolded Bud's letter. "Dear Missus Hadly: "Wot I can't spell, yer friend will. Ashfield is so powerful lonesome since yer went. They have it yer in Utah with the Mormons and thet yer husband has tin other wives. Yer friend says taint true, so don't yer think I believe it. "Mr. Soffy give a sermon on Delusions--I got thet word right this time for I said it over an over all week. Every one said it was sure fine. Miss Mary said it was meant ter hit yer, an I up an' told her, Mr. Soffy was dirty mean ter cast inflections on yer. Miss Mary told _ma_ wot I said, and she up an gave me a lickin. But wen I wus sore all over, I felt a sort o satisfactory in suffrin fer won I love. I up an tole Boss Holden this, an' he says yer worth all the humiliation we can give yer. "Write ter me to yer friend so ma won't see it. "Yours always in emotion, "Bud." "Dear Bud!" said Venna softly, "some day your devotion shall be repaid!" CHAPTER XVI. "For all eternity." The winter of 1916-17 will always be a memorable one in America. The awful reports of the war in the Old World filled the New World with constant fear that we, too, would be dragged into it in spite of all overtures for Peace by President Wilson. This public interest together with her activities in religious work brought Venna completely out of her solitude, and made her once more happy and ambitious. She opened her home to the young Mormon missionaries and never was there a time when two or three were not staying with her. So heartily did she embrace the Mormon faith, that it soon seemed as though it had always been hers, and her new friends seemed nearer to her than the old ones. Most of her society friends dropped her entirely, but Venna had no time for them now, so she did not miss their attention. It hurt Venna to see her aunt's continual attitude of despair for her lost condition. She and Dr. Hansom were still Venna's friends, but their relations were strained and they seldom stayed long in one another's company. All Venna's efforts to discuss with them failed. Summer came again, but Venna entertained no thoughts of the country. Both her time and her money were too much needed in the city. She had become quite expert in Red Cross work and enjoyed it more than anything else. It was one week after America had declared war. Venna was reading the papers with intense interest when Brother Hallock called. She had come to look for his frequent calls as a necessity. At last love had come into her life and Brother Hallock was her greatest joy. Together they constantly planned for the Church and Red Cross work. "So it has come at last!" said Venna seriously. "Yes, at last! America has tried to keep out of it; but we, too, must bear our share of the world's burden. I intend to do my part. Venna, I have news for you. I'm released." "From what?" "From my mission. I can go back West anytime now." "You will go West?" she asked with a sudden fear of losing him. "Very soon, yes; I feel as though I don't want to waste time. I'm going home to work off some of the debt incurred by my mission and then I shall volunteer." Both stood silent for a few moments, looking into one another's eyes with a realization of a future of sacrifice. "How can I possibly spare you?" she asked, laying her hand gently upon his arm. Her touch thrilled him. "Don't you think it will be hard for me?" he said, with emotion. She stood thoughtful for a moment. She felt his great love for her, but then it was not permitted for him to speak of it. She would not tempt him to break mission rules. She looked up smiling. "When do you expect to go?" "Next week," he answered, smiling his appreciation of her effort. "You will write to me, of course?" "Directly I arrive!" came promptly. "And you?" "I won't tell you now what I intend doing. You might not approve," she replied, laughing. "What new idea now?" he asked, looking curiously at her flushed, eager countenance. "You must not know until you volunteer. So let me know when you go to France, won't you?" So Brother Hallock left for the West the following week, wondering what surprise Venna had planned. Everything seemed changed to Venna, after his departure. The cold indifference of her society friends seemed to turn into a constant stinging rebuke. Many of her Mormon associates were only visitors in the East for the winter. She had grown fond of them all, and as one by one left for the West, she longed to go, too. Walter wrote as he had promised, but his letter was so disappointing, it was almost impossible for her to be her own smiling self. How she had longed for that first letter! How she had watched the mails! Surely when he had returned home and had been honorably released, he would write of his love for her! These were her expectations, her longings. Was it all a mistake after all? Had she only _imagined_ he loved her? This was the first letter from the man she loved--a kind, friendly letter, which her trembling hands had opened to her own chagrin. "Salt Lake City. "Dear Sister Venna: "I meant to write to you sooner, but have been rushed here and there on business and social calls at such a rate, I have scarcely had time to eat. My dear sister, you can't conceive how strange an experience it is to come home from a mission. Everyone makes a great deal more of you than you deserve and mothers--well, if every mother acted like my mother did (I expect they all do), the boys must all feel fine about their small sacrifices. Mother follows me from room to room, and whenever I'm at home she tries her best to make me realize I'm just the grandest son in Christendom, so do my sisters. The girls and mother vie with one another to excel in their goodness to me. If I were not well dosed with the scorn and abuse of the East, I'm afraid this wonderful home adoration would unbalance me, and deprive me of my humility. "It seems mighty good to be in dear old Salt Lake again; but it is so strange, Venna, how all my former companions seem changed to me. Of course, I know it is I who have changed the most. I have grown away from them in many ways. I find myself criticising many little things in their lives that I never noticed before I left for the East. I find myself correcting them, and they laughingly tell me I have gotten the 'preaching habit' and must come down to earth a little. "Yes, there's no doubt a missionary's life takes one beyond himself, as it were. I wish all the boys had the privilege of living in the mission field for two years. I believe every one of them would lose the desire for small follies. "Give my love to all the saints and especially to dear Sister Maddon. "Write to me soon and tell me all the 'doings' of the Mission. God bless you in your wonderful devotion. "Your brother in the Gospel, "Walter Hallock." "What a cool, ordinary letter!" thought Venna as she re-read his letter for the twentieth time. She was dressing to go out for a ride with Mrs. Maddon who had phoned to her in the morning asking her to take a few hours from her duties to ride out into the country, and "we will have a good old chat," she had added. Dear Mrs. Maddon! How Venna loved this cheerful friend. In spite of herself, Venna always brightened in her company. Yes, an afternoon with her would be refreshing. As the bell announced her coming Venna quickly folded Walter's letter and tucked it away in her waist. In true womanly fashion, she carried that first letter always with her. Soon the two women were comfortably settled and whizzing through the hot city streets to the cool, green country without. Venna was at the wheel. She seldom had a chauffeur now, much to the disgust of her aunt and Dr. Hansom. She tried to explain that she wished to be in good practice--some day she would drive in France--but this was listened to with a smile. Once out on almost deserted country roads, Venna slackened speed, and the two friends gazed out upon the passing panorama of sunlit fields and dark, cool woodlands with evident satisfaction. "How I envy Anna Halloway!" exclaimed Venna suddenly. "Did you know I received a letter from her lately? As soon as they reached the West, they looked around for real country life high up in the mountains. You know both Anna and her husband hate city life. They found a place called 'Ephraim,' and they've bought a home there. Anna says she looks at the mountains and feels nearer heaven already. She's so happy to have such a place to bring up her babe in. I'm glad for her, but I miss her so!" "Is she the only one you miss?" asked Sister Maddon, laughing. "And is she the only one you have heard from lately?" Venna blushed and gave the machine a little spurt. "Oh, no," she returned, trying to look indifferent. "I meant to tell you I heard from Walter about a week ago. He wishes me to give you his love. Here is his letter. Won't you read it?" Sister Maddon read and then handed the letter back to Venna. "Good as no letter at all--don't you think so?" she questioned Venna, smiling. The machine received another spurt, as Venna determined to conceal her hurt. "Why, no," she answered calmly, "it was very kind of him to write at all when he is so busy." Mrs. Maddon laughed one of her joyous little ripples. "Now, look here, Venna dear, I didn't persuade you to come out to-day just because your health needed it. It isn't only much needed fresh air that has paled you lately. You mustn't mind a mother like me getting interested in your great love for Walter, and his great love for you. You don't mind me speaking frankly, dear?" Venna turned to her friend impulsively. "I couldn't mind anything from _you_, Sister Maddon, but you've guessed wrong this time. That letter ought to prove it to you." "It proves nothing--except that Walter won't propose to a rich girl when he is without a cent and must soon go to war." "How do you know _that_?" exclaimed Venna, her large eyes scanning her friend's face eagerly. "Because he told me so!" came with another joyous ripple. "You don't mean"-- "Yes, I _do_ mean that your place is out West as soon as you can get there. We'll miss you here, but your place is with that good boy of ours as long as he is here. Don't lose time. He may be in France soon. _He'll_ never propose to you, you'll have to show him how!" Venna brought the car to a sudden standstill. The road was empty. She buried her face on Mother Maddon's shoulder and sobbed for joy. The mother's heart was touched. "Tears of joy, aren't they, dear?" she said, patting the curls lovingly. "Just think how _he_ feels, away out West. We mustn't lose any time." -- Two weeks later Venna and Walter stood smiling into one another's eyes with the rapture of a great love. Suddenly Walter's eyes clouded. "Even if I had not volunteered, Venna, I would have nothing to offer you until I had proved myself, but this war--God knows when it will end, and then every man has to start life again, perhaps blind or crippled." As he spoke, Venna trembled with a fearful premonition of the world's future sorrows, but when he finished, she looked her love into his soul, smiling bravely. "How better can a woman show her love than when a man needs her most? You know a Mormon girl marries for eternity, not just for the few years of this life--and if you come back from the war afflicted, who could better care for you than I? As for money, I've been thinking a great deal about my wealth to-day. It seems wicked to be rich, when so many are starving. I shall keep a very little for the future. The rest of my wealth I'll give to the Belgians and French. So you see, Walter, neither of us will have money after the war. With so great a love in our hearts, should we think of material things?" "I have determined to go to France also, Walter," she added, smiling. "_You_ go to France?" he asked, surprised. "And why not? Should I not be as patriotic as you? Women are needed badly. I am quite a Red Cross nurse now, you know." "Yes, you're right," he answered seriously. "But I had never thought of _you_ going. What a world of sacrifice we are now living in!" "Let us try to hold our heads high and smile at adversity," she replied, smiling back at him. "For God and America!" he added, taking her tenderly in his arms. "O Venna," he said, passionately, "what have I done to deserve such a woman as you! For all eternity! How little the outside world realizes the inspiration of that word. Shall we go through the temple together, Venna? Shall we be married there before we go to Europe?" "Yes, Walter--for all eternity!" she answered softly. CHAPTER XVII. Everywhere Ruin, standing side by side with the Sign of the Cross! In the little town of Behericourt, a few miles from Noyon, France, a young Red Cross nurse alighted from her machine, and took a general survey of the ruined homes. Her mind had become accustomed to thinking of disaster and ruin, for everywhere the same sad spectacle met her pitying eyes, but her heart throbbed anew with every fresh scene. Here were about seventy-five helpless souls, living in their ruined homes, needing all of life's necessities. She did not gaze long. She stepped up to the nearest house and knocked on the broken door. A little child of ten, with pale, drawn face, and large fear-stricken eyes, cautiously opened the door. "I'm a friend, little one," said Venna, smiling. The child recognized the Red Cross and nodded her head vigorously. "Come in," she said excitedly, and then vanished to carry the good news to others. Venna entered the kitchen. In it were four broken chairs, a broken table and a broken stove. On some nails in the walls were hung broken kitchen utensils. "It was the German idea to break everything from the greatest to the least," thought Venna sadly. "What homes for these poor people to return to!" An old man of seventy and a woman not much younger entered with the little girl. There was no smile of welcome on either face--they had forgotten how to smile, but their eyes looked eagerly questioning. "Have you brought us news, madam--news--tell us--what about them?" the old man asked excitedly. Venna's eyes saddened. After all, her great wealth couldn't buy the most important things in France! "Now, my dear, good people, I have no news today. I have come to see what you most need and to try to help you." The old folks looked disappointedly at one another and then the old woman turned to Venna in tears. "Give us news of our children and we can get along." "Come, my good people, let us sit down here somehow, and talk things over. Tell me all about your children--maybe I can find out something." They managed to prop the chairs and sit down, the little girl clinging close to Venna as the one bright spot in the dingy home. "How many have you away? Just where are they?" asked Venna. "God knows where they are!" exclaimed the old man, trembling. "There were two other girls, sixteen and eighteen, and their father and mother--all of us happy and working hard to keep together. The father and the two girls were compelled by the Germans to report at the Chateau--they took them to Germany to work--God, what will they do with my girls?" Here the old man moaned piteously. "The mother died since of a broken heart," said the old woman, continuing the story her husband was not able to finish. "Would to God they were all dead! We'll soon go, too. Who'll take her?" she asked, pointing to the frightened child. Venna patted the child's head. "She'll be well taken care of--by the Red Cross." "Will she?" asked the old woman eagerly. "That's a piece of comfort to know." Venna felt she was lingering too long. "I must be back to Noyon at a stated time, so I must not stay as long as I would like to," she said. "Come, tell me some things you need. You surely need something?" "Everything," replied the woman hopelessly. "We need windows--it's so cold--every one is broken." Venna's heart ached. Even her money could not buy _glass_ here! "We can't get glass," she said, "but I'll come with help in a day or two, and we'll try to bring something that will keep the cold out." "Then where can we get the light?" "I really don't know," said Venna as cheerfully as she could, "but I'll talk it over at headquarters. Good-bye for a few days. Take courage. We'll do our very best for you." As Venna left the house, and went to the next, the child stood watching her go with eyes full of longing for the promised future. When Venna had finished her rounds, her heart was unusually heavy. She could not get hardened to these scenes of misery. What an experience had been hers! New York and its associations seemed in another world of the remote past. Her husband's letters had come frequently and been a great source of courage. But for the last month she could get no news from him. Evidently his letters were lost--or--she dared not think anything worse--surely if anything had happened to him, she would have been notified, yet--the cruel doubt made her shudder, and to-day, as she drove toward Noyon, she felt a deep sympathy for those she had just left--the poor, helpless people clamoring for news. News! How she longed for news herself! As she approached the top of a hill, a sign came in full view. "Cette pointe est vue de Tenmeni. N'arrettez pas"--(This point is in sight of the enemy. Do not stop.) Venna gave a shudder as she passed by quickly. On the other side of the hill she beheld the ruins of the great castle of Coucy. The Lords of Coucy had been the proudest in the surrounding country. They held themselves superior to kings. Now this massive castle was a heap of dust-colored stone. "Surely God is no respecter of persons," thought Venna. When she reached Noyon and turned in at the Evacuating Hospital, she was greeted with a laugh from one of the nurses. "You are just in time!" she said. "Fifty pink and blue pajamas have just come for the men. They'll surely scrap over them if _you_ don't give them out. There are not enough to go around." Venna smiled. "I'll take them in and have them draw lots," she said. As Venna entered the convalescing tent, there was a general delighted murmur of welcome. That she was the idol of the soldiers was plainly seen by the expressions on their rugged faces. She held up one pink pajama and one blue. "Now, boys," she said, smiling brightly, "there are just twenty-five of each. I wish we had enough for all, but we have not. What do you say if we draw lots?" "Good!" came unanimously as each soldier eyed the alluring garments with envy. The first to draw a pink pajama was the "baby of the ward," a boy of eighteen who was stretched out with a fractured hip. He was so delighted with his new present that he begged to have it put on immediately. "Le Bebe' Rose!" shouted the soldiers. That night the soldiers in their new pajamas were carried joyously into the concert tent, the envy of all those who were less fortunate in drawing lots. Venna looked on with a smile on her face and sadness in her heart. "After all, these brave men are boys at heart!" Later on in the evening, when the moon was full up, Venna walked out alone. She felt that she must calm her perturbed thoughts. Where was her husband? Her anxiety was getting beyond her endurance. For ten minutes she walked and prayed. Suddenly, like a huge beetle, a boche airplane swooped low over Noyon! Then came an awful crash! Venna stood fascinated, gazing up at this awful bird of destruction. The search-lights were in full play. Venna could plainly see the cross on the under side of the wings. What a hideous mockery! A soldier sprang to Venna's side. "Madam! The shrapnel! Come back against this house!" But the warning was too late. Another bomb fell. A piece of flying shrapnel struck Venna. Her hands clasped in prayer and her lips moved inaudibly as she sank upon the ground. Tenderly the soldier leaned over Venna's still form. The moonlight lit the ghastly wound in her forehead. "Dead!" exclaimed the soldier, horrified. Gently he lifted Venna in his big, strong arms and made for the hospital. "Damn!" he muttered. "Why didn't the hellish thing hit me?" CHAPTER XVIII. "Somewhere in France." In a convalescing tent sat a young officer, writing. When finished, he took up the letter for perusal. "Venna Dearest: "You have doubtless worried at my long silence. "A month ago I was brought here from the front, seriously wounded. When I finally came to myself, I feared worrying you, so did not let you know until all danger was past. I prayed to live to go again to the front, and God granted my prayer. "O Venna, my brave little wife! How I long to clasp you again in my arms! But we are many miles apart. God grant that this cruel war will soon be over, and that you and I may meet again in dear old, free America. "In one week I shall go to the front again. "The doctors cannot understand my miraculous recovery, but you and I, dear, know what faith can do. Pray for me always. "Your devoted husband, "Walter." While he was folding the letter in an envelope, a private entered. "A message for you, Capt. Hallock," he said, saluting his superior. Capt. Hallock took the message and read. He turned pale and grasped the chair convulsively. When left alone, he covered his face with his hands and sobbed. "My Venna killed! God! How can I stand it!" he cried in agony of spirit. He felt a hand laid upon his shoulder. With quick self-control he turned and looked up into the face of one of his comrades. "Bad news, Hallock?" "My wife is dead!" returned Hallock with a stern compression of his lips. There was silence for a moment while his comrade looked his sympathy into his friend's eyes. Then he held out his soldier's hand which Hallock grasped. "Remember, Hallock," he said with emotion, "when you converted me to your Mormon faith, you comforted me with the thought that my dead wife had simply passed on before. There is no death. We will both have our loved ones soon--probably _very_ soon, for next week comes the German drive with you and I at the front!" Hallock straightened himself up bravely. "As God wills!" he calmly returned. -- The battle was finished. On the field lay the wounded and dying. The night was fast closing in to add its darkness to the horror and the gloom of it all. Most of the prostrate forms were quiet in death, but many were moaning piteously. "Is there no help near?" asked one of them. "Water! Oh, for a drink!" Hallock felt for his flask. It was empty. "No," returned Hallock. "No help yet." "Comrades," he cried, raising his voice as high as his feeble condition would allow--"we are all soon to go to that other shore from which no man returns. Let us go gladly, heroically--like soldiers, not like cowards caught in the jaws of death. Remember! We are entering a glorious life!" With the last words he fell back and the blackness of night settled over the battlefield. A bright shaft of light suddenly shone high above Hallock's head. It drew nearer and nearer, until it dazzled him with its brilliancy. With a thrill of unearthly joy Hallock beheld, approaching through the wondrous light, Venna! His glorified Venna! His arms outstretched in welcome. "I have come to take you over," she said, softly, as she encircled her arms about him. "For all eternity!" he murmured happily. CONCLUSION. On the shores of Eternity, Venna and Walter communed together. "At Last!" said Walter joyously. "How wonderful our life is here!" "And to think that greater glory will yet be ours as we eternally progress!" exclaimed Venna in ecstasy. "Is it not strange," returned Walter, "that our earthly troubles seem as though they had never been!" "Ah! dear heart! If the world could only see beyond the veil!" At this moment she looked along the shore with sudden joy. "Here comes Daddy!" she said as a holy joy suffused her radiant countenance. Beside him walked a beautiful woman. "It is your mother, Venna!" said Walter. Venna pressed her cheek fondly against Walter's. "If this is Paradise," she whispered, "I dare not think of Heaven!" 
5630	----	Ben Crowder <crowderb@blankslate.net> http://www.blankslate.net/lang/etexts.php This etext was originally transcribed into Palm format by Rick Owen <rickowen@yahoo.com>. Reformatted for Project Gutenberg by Ben Crowder <crowderb@blankslate.net> THE STORY OF "MORMONISM" And THE PHILOSOPHY OF "MORMONISM" By James E. Talmage, D. Sc., F. R. S. E. PREFACE _The Story of "Mormonism"_ as presented in the following pages is a revised and reconstructed version of lectures delivered by Dr. James E. Talmage at the University of Michigan, Cornell University, and elsewhere. The "Story" first appeared in print as a lecture report in the _Improvement Era_, and was afterward issued as a booklet from the office of the _Millennial Star_, Liverpool. In 1910 it was issued in a revised form by the Bureau of Information at Salt Lake City, in which edition the lecture style of direct address was changed to the ordinary form of essay. The present or third American edition has been revised and amplified by the author. The "Story" has been translated and published abroad. Already versions have appeared in Swedish, modern Greek, and Russian. The subject matter of _The Philosophy of "Mormonism"_ was first presented as a lecture delivered by Dr. Talmage before the Philosophical Society of Denver. It appeared later in the columns of the _Improvement Era_, and translations have been published in pamphlet form in the Danish and German languages. The present publication of these two productions is made in response to a steady demand. THE PUBLISHERS. Salt Lake City, Utah, March, 1914. THE STORY OF "MORMONISM" CHAPTER I In the minds of many, perhaps of the majority of people, the scene of the "Mormon" drama is laid almost entirely in Utah; indeed, the terms "Mormon question" and "Utah question" have been often used interchangeably. True it is, that the development of "Mormonism" is closely associated with the history of the long-time Territory and present State of Utah; but the origin of the system must be sought in regions far distant from the present gathering-place of the Latter-day Saints, and at a period antedating the acquisition of Utah as a part of our national domain. The term "origin" is here used in its commonest application--that of the first stages apparent to ordinary observation--the visible birth of the system. But a long, long period of preparation had led to this physical coming forth of the "Mormon" religion, a period marked by a multitude of historical events, some of them preceding by centuries the earthly beginning of this modern system of prophetic trust. The "Mormon" people regard the establishment of their Church as the culmination of a great series of notable events. To them it is the result of causes unnumbered that have operated through ages of human history, and they see in it the cause of many developments yet to appear. This to them establishes an intimate relationship between the events of their own history and the prophecies of ancient times. In reading the earliest pages of "Mormon" history, we are introduced to a man whose name will ever be prominent in the story of the Church--the founder of the organization by common usage of the term, the head of the system as an earthly establishment--one who is accepted by the Church as an ambassador specially commissioned of God to be the first revelator of the latter-day dispensation. This man is Joseph Smith, commonly known as the "Mormon" prophet. Rarely indeed does history present an organization, religious, social, or political, in which an individual holds as conspicuous and in all ways as important a place as does this man in the development of "Mormonism." The earnest investigator, the sincere truth-seeker, can ignore neither the man nor his work; for the Church under consideration has risen from the testimony solemnly set forth and the startling declarations made by this person, who, at the time of his earliest announcements, was a farmer's boy in the first half of his teens. If his claims to ordination under the hands of divinely commissioned messengers be fallacious, forming as they form the foundation of the Church organization, the superstructure cannot stand; if, on the other hand, such declarations be true, there is little cause to wonder at the phenomenally rapid rise and the surprising stability of the edifice so begun. Joseph Smith was born at Sharon, Vermont, in December, 1805. He was the son of industrious parents, who possessed strong religious tendencies and tolerant natures. For generations his ancestors had been laborers, by occupation tillers of the soil; and though comfortable circumstances had generally been their lot, reverses and losses in the father's house had brought the family to poverty; so that from his earliest days the lad Joseph was made acquainted with the pleasures and pains of hard work. He is described as having been more than ordinarily studious for his years; and when that powerful wave of religious agitation and sectarian revival which characterized the first quarter of the last century, reached the home of the Smiths, Joseph with others of the family was profoundly affected. The household became somewhat divided on the subject of religion, and some of the members identified themselves with the more popular sects; but Joseph, while favorably impressed by the Methodists in comparison with others, confesses that his mind was sorely troubled over the contemplation of the strife and tumult existing among the religious bodies; and he hesitated. He tried in vain to solve the mystery presented to him in the warring factions of what professed to be the Church of Christ. Surely, thought he, these several churches, opposed as they are to one another on what appear to be the vital points of religion, cannot all be right. While puzzling over this anomaly he chanced upon this verse in the epistle of St. James: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." In common with so many others, the earnest youth found here within the scriptures, admonition and counsel as directly applicable to his case and circumstances as if the lines had been addressed to him by name. A brief period of hesitation, in which he shrank from the thought that a mortal like himself, weak, youthful, and unlearned, should approach the Creator with a personal request, was followed by a humble and contrite resolution to act upon the counsel of the ancient apostle. The result, to which he bore solemn record (testifying at first with the simplicity and enthusiasm of youth, afterward confirming the declaration with manhood's increasing powers, and at last voluntarily sealing the testimony with his life's blood,) proved most startling to the sectarian world--a world in which according to popular belief no new revelation of truth was possible. It is a surprising fact that while growth, progress, advancement, development of known truths and the acquisition of new ones, characterize every living science, the sectarian world has declared that nothing new must be expected as direct revelation from God. The testimony of this lad is, that in response to his supplication, drawn forth by the admonition of an inspired apostle, he received a divine ministration; heavenly beings manifested themselves to him--two, clothed in purity, and alike in form and feature. Pointing to the other, one said, "This is my beloved Son, hear Him." In answer to the lad's prayer, the heavenly personage so designated informed Joseph that the Spirit of God dwelt not with warring sects, which, while professing a form of godliness, denied the power thereof, and that he should join none of them. Overjoyed at the glorious manifestation thus granted unto him, the boy prophet could not withhold from relatives and acquaintances tidings of the heavenly vision. From the ministers, who had been so energetic in their efforts to convert the boy, he received, to his surprise, abuse and ridicule. "Visions and manifestations from God," said they, "are of the past, and all such things ceased with the apostles of old; the canon of scripture is full; religion has reached its perfection in plan, and, unlike all other systems contrived or accepted by human kind, is incapable of development or growth. It is true God lives, but He cares not for His children of modern times as He did for those of ancient days; He has shut Himself away from the people, closed the windows of heaven, and has suspended all direct communication with the people of earth." The persecution thus originating with those who called themselves ministers of the gospel of Christ spread throughout the community; and the sects that before could not agree together nor abide in peace, became as one in their efforts to oppose the youth who thus testified of facts, which though vehemently denounced, produced an effect that alarmed them the more. And such a spectacle has ofttimes presented itself before the world--men who cannot tolerate one another in peace swear fidelity and mutual support in strife with a common opponent. The importance of this alleged revelation from the heavens to the earth is such as to demand attentive consideration. If a fact, it is a full contradiction of the vague theories that had been increasing and accumulating for centuries, denying personality and parts to Deity. In 1820, there lived one person who knew that the word of the Creator, "Let us make man in our own image, after our likeness," had a meaning more than in metaphor. Joseph Smith, the youthful prophet and revelator of the nineteenth century, knew that the Eternal Father and the well-beloved Son, Jesus Christ, were in form and stature like unto perfect men; and that the human family was in very truth of divine origin. But this wonderful vision was not the only manifestation of heavenly power and personality made to the young man, nor the only incident of the kind destined to bring upon him the fury of persecution. Sometime after this visitation, which constituted him a living witness of God unto men, and which demonstrated the great fact that humanity is the child of Deity, he was visited by an immortal personage who announced himself as Moroni, a messenger sent from the presence of God. The celestial visitor stated that through Joseph as the earthly agent the Lord would accomplish a great work, and that the boy would come to be known by good and evil repute amongst all nations. The angel then announced that an ancient record, engraven on plates of gold, lay hidden in a hill near by, which record gave a history of the nations that had of old inhabited the American continent, and an account of the Savior's ministrations among them. He further explained that with the plates were two sacred stones, known as Urim and Thummim, by the use of which the Lord would bring forth a translation of the ancient record. Joseph further testifies that he was told that if he remained faithful to his trust and the confidence reposed in him, he would some day receive the record into his keeping, and be commissioned and empowered to translate it. In due time these promises were literally fulfilled, and the modern version of these ancient writings was given to the world. The record proved to be an account of certain colonies of immigrants to this hemisphere from the east, who came several centuries before the Christian era. The principal company was led by one Lehi, described as a personage of some importance and wealth, who had formerly lived at Jerusalem in the reign of Zedekiah, and who left his eastern home about 600 B.C. The book tells of the journeyings across the water in vessels constructed according to revealed plan, of the peoples' landing on the western shores of South America probably somewhere in Chile, of their prosperity and rapid growth amid the bounteous elements of the new world, of the increase of pride and consequent dissension accompanying the accumulation of material wealth, and of the division of the people into factions which became later two great nations at enmity with one another. One part following Nephi, the youngest and most gifted son of Lehi, designated themselves _Nephites_; the other faction, led by Laman, the elder and wicked brother of Nephi, were known as _Lamanites_. The Nephites lived in cities, some of which attained great size and were distinguished by great architectural beauty. Continually advancing northward, these people in time occupied the greater part of the valleys of the Orinoco, the Amazon, and the Magdalena. During the thousand years covered by the Nephite record, the people crossed the Isthmus of Panama, which is graphically described as a neck of land but a day's journey from sea to sea, and successively occupied extensive tracts in what is now Mexico, the valley of the Mississippi, and the Eastern States. It is not to be supposed that these vast regions were all populated at any one time by the Nephites; the people were continually moving to escape the depredations of their hereditary foes, the Lamanites; and they abandoned in turn all their cities established along the course of migration. The unprejudiced student sees in the discoveries of the ancient and now forest-covered cities of Mexico, Central America, Yucatan, and the northern regions of South America, collateral testimony having a bearing upon this history. Before their more powerful foes, the Nephites dwindled and fled; until about the year 400 A.D. they were entirely annihilated after a series of decisive battles, the last of which was fought near the very hill, called Cumorah, in the State of New York, where the hidden record was subsequently revealed to Joseph Smith. The Lamanites led a roving, aggressive life; kept few or no records, and soon lost the art of history writing. They lived on the results of the chase and by plunder, degenerating in habit until they became typical progenitors of the dark-skinned race, afterward discovered by Columbus and named American Indians. The last writer in the ancient record, and the one who hid away the plates in the hill Cumorah, was Moroni--the same personage who appeared as a resurrected being in the nineteenth century, a divinely appointed messenger sent to reveal the depository of the sacred documents; but the greater part of the plates since translated had been engraved by the father of Moroni, the Nephite prophet Mormon. This man, at once warrior, prophet and historian, had made a transcript and compilation of the heterogeneous records that had accumulated during the troubled history of the Nephite nation; this compilation was named on the plates "The Book of Mormon," which name has been given to the modern translation--a work that has already made its way over most of the civilized world. The translation and publication of the Book of Mormon were marked by many scenes of trouble and contention, but success attended the undertaking, and the first edition of the work appeared in print in 1830. The question, "What is the Book of Mormon?"--a very pertinent one on the part of every earnest student and investigator of this phase of American history--has been partly answered already. The work has been derisively called the "Mormon Bible," a name that carries with it the misrepresentation that in the faith of this people the book takes the place of the scriptural volume which is universally accepted by Christian sects. No designation could be more misleading, and in every way more untruthful. The Latter-day Saints have but one "Bible" and that the Holy Bible of Christendom. They place it foremost amongst the standard works of the Church; they accept its admonitions and its doctrines, and accord thereto a literal significance; it is to them, and ever has been, the word of God, a compilation made by human agency of works by various inspired writers; they accept its teachings in fulness, modifying the meaning in no wise, except in the rare cases of undoubted mistranslation, concerning which Biblical scholars of all faiths differ and criticize; and even in such cases their reverence for the sacred letter renders them even more conservative than the majority of Bible commentators and critics in placing free construction upon the text. The historical part of the Jewish scriptures tells of the divine dealings with the people of the eastern hemisphere; the Book of Mormon recounts the mercies and judgments of God, the inspired teachings of His prophets, the rise and fall of His people as organized communities on the western continent. The Latter-day Saints believe the coming forth of the Book of Mormon to have been foretold in the Bible, as its destiny is prophesied of within its own lids; it is to the people the true "stick of Ephraim" which Ezekiel declared should become one with the "stick of Judah"--or the Bible. The people challenge the most critical comparison between this record of the west and the Holy Scriptures of the east, feeling confident that no discrepancy exists in letter or spirit. As to the original characters in which the record was engraved, copies were shown to learned linguists of the day and pronounced by them as closely resembling the Reformed Egyptian writing. Let us revert, however, to the facts of history concerning this new scripture, and the reception accorded the printed volume. The Book of Mormon was before the world; the Church circulated the work as freely as possible. The true account of its origin was rejected by the general public, who thus, assumed the responsibility of explaining in some plausible way the source of the record. Among the many false theories propounded, perhaps the most famous is the so-called Spaulding story. Solomon Spaulding, a clergyman of Amity, Pennsylvania, died in 1816. He wrote a romance to which no name other than "Manuscript Story" was given, and which, but for the unauthorized use of the writer's name and the misrepresentation of his motives, would never have been published. Twenty years after the author's death, one Hurlburt, an apostate "Mormon," announced that he had recognized a resemblance between the "Manuscript Story" and the Book of Mormon, and expressed a belief that the work brought forward by Joseph Smith was nothing but the Spaulding romance revised and amplified. The apparent credibility of the statement was increased by various signed declarations to the effect that the two were alike, though no extracts for comparison were presented. But the "Manuscript Story" was lost for a time, and in the absence of proof to the contrary, reports of the parallelism between the two works multiplied. By a fortunate circumstance, in 1884, President James H. Fairchild, of Oberlin College, and a literary friend of his--a Mr. Rice--while examining a heterogeneous collection of old papers which had been purchased by the gentleman last named, found the original manuscript of the "Story." After a careful perusal and comparison with the Book of Mormon, President Fairchild declared in an article published in the New York _Observer_, February 5, 1885: The theory of the origin of the Book of Mormon in the traditional manuscript of Solomon Spaulding will probably have to be relinquished. * * * Mr. Rice, myself, and others compared it [the Spaulding manuscript] with the Book of Mormon and could detect no resemblance between the two, in general or in detail. There seems to be no name nor incident common to the two. The solemn style of the Book of Mormon in imitation of the English scriptures does not appear in the manuscript. * * * Some other explanation of the origin of the Book of Mormon must be found if any explanation is required. The manuscript was deposited in the library of Oberlin College where it now reposes. Still, the theory of the "Manuscript Found," as Spaulding's story has come to be known, is occasionally pressed into service in the cause of anti-"Mormon" zeal, by some whom we will charitably believe to be ignorant of the facts set forth by President Fairchild. A letter of more recent date, written by that honorable gentleman in reply to an inquiring correspondent, was published in the _Millennial Star_, Liverpool, November 3, 1898, and is as follows: OBERLIN COLLEGE, OHIO, October 17, 1895. J. R. HINDLEY, ESQ., Dear Sir: We have in our college library an original manuscript of Solomon Spaulding--unquestionably genuine. I found it in 1884 in the hands of Hon. L. L. Rice, of Honolulu, Hawaiian Islands. He was formerly state printer at Columbus, Ohio, and before that, publisher of a paper in Painesville, whose preceding publisher had visited Mrs. Spaulding and obtained the manuscript from her. It had lain among his old papers forty years or more, and was brought out by my asking him to look up anti-slavery documents among his papers. The manuscript has upon it the signatures of several men of Conneaught, Ohio, who had heard Spaulding read it and knew it to be his. No one can see it and question its genuineness. The manuscript has been printed twice, at least;--once by the Mormons of Salt Lake City, and once by the Josephite Mormons of Iowa. The Utah Mormons obtained the copy of Mr. Rice, at Honolulu, and the Josephites got it of me after it came into my possession. This manuscript is not the original of the Book of Mormon. Yours very truly, JAMES H. FAIRCHILD. The "Manuscript Story" has been published in full, and comparisons between the same and the Book of Mormon may be made by anyone who has a mind to investigate the subject.[1] [Footnote 1: For a fuller account of the Book of Mormon, see the author's "Articles of Faith," Lectures 14 and 15; published at Salt Lake City, Utah, 1913.] CHAPTER II But we have anticipated the current of events. With the publication of the Book of Mormon, opposition grew more intense toward the people who professed a belief in the testimony of Joseph Smith. On the 6th of April, 1830, the Church of Jesus Christ of Latter-day Saints was formally organized and thus took on a legal existence. The scene of this organization was Fayette, New York, and but six persons were directly concerned as participants. At that time there may have been and probably were many times that number who had professed adherence to the newly restored faith; but as the requirements of the law governing the formation of religious societies were satisfied by the application of six, only the specified number formally took part. Such was the beginning of the Church, soon to be so universally maligned. Its origin was small--a germ, an insignificant seed, hardly to be thought of as likely to arouse opposition. What was there to fear in the voluntary association of six men, avowedly devoted to peaceful pursuits and benevolent purposes? Yet a storm of persecution was threatened from the earliest day. At first but a family affair, opposition to the work has involved successively the town, the county, the state, the country, and today the "Mormon" question has been accorded extended consideration at the hands of the national government, and indeed most civilized nations have taken cognizance of the same. Let us observe the contrast between the beginning and the present proportions of the Church. Instead of but six regularly affiliated members, and at most two score of adherents, the organization numbers today many hundred thousand souls. In place of a single hamlet, in the smallest corner of which the members could have congregated, there now are about seventy stakes of Zion and about seven hundred organized wards, each ward and stake with its full complement of officers and priesthood organizations. The practise of gathering its proselytes into one place prevents the building up and strengthening of foreign branches; and inasmuch as extensive and strong organizations are seldom met with abroad, very erroneous ideas exist concerning the strength of the Church. Nevertheless, the mustard seed, among the smallest of all seeds, has attained the proportions of a tree, and the birds of the air are nesting in its branches; the acorn is now an oak offering protection and the sweets of satisfaction to every earnest pilgrim journeying its way for truth. From the organization of the Church, the spirit of emigration rested upon the people. Their eyes were from the first turned in anticipation toward the evening sun--not merely that the work of proselyting should be carried on in the west, but that the headquarters of the Church should be there established. The Book of Mormon had taught the people the true origin and destiny of the American Indians; and toward this dark-skinned remnant of a once mighty people, the missionaries of "Mormonism" early turned their eyes, and with their eyes went their hearts and their hopes. Within three months from the beginning, the Church had missionaries among the Lamanites. It is notable that the Indian tribes have generally regarded the religion of the Latter-day Saints with favor, seeing in the Book of Mormon striking agreement with their own traditions. The first well-established seat of the Church was in the pretty little town of Kirtland, Ohio, almost within sight of Lake Erie; and here soon rose the first temple of modern times. Among their many other peculiarities, the Latter-day Saints are characterized as a temple-building people, as history proves the Israel of ancient times to have been. In the days of their infancy as a Church, while in the thrall of poverty, and amidst the persecution and direful threats of lawless hordes, they laid the cornerstone, and in less than three years thereafter they celebrated the dedication of the Kirtland Temple, a structure at once beautiful and imposing. Even before this time, however, populous settlements of Latter-day Saints had been made in Jackson County, Missouri; and in the town of Independence a site for a great temple had been selected and purchased; but though the ground has been dedicated with solemn ceremony, the people have not as yet built thereon. Within two years of its dedication, the temple in Kirtland was abandoned by the people, who were compelled to flee for their lives before the onslaughts of mobocrats; but a second temple, larger and more beautiful than the first, soon reared its spires in the city of Nauvoo, Illinois. This structure was destroyed by fire, but the temple-building spirit was not to be quenched, and in the vales of Utah today are four magnificent temple edifices. The last completed, which was the first begun, is situated in Salt Lake City, and is one of the wonders and beauties of that city by the great salt sea.[2] [Footnote 2: For a detailed account of modern temples, with numerous pictorial views, see "The House of the Lord," by the present author; Salt Lake City, Utah, 1912.] To the fervent Latter-day Saint, a temple is not simply a church building, a house for religious assembly. Indeed the "Mormon" temples are rarely used as places of general gatherings. They are in one sense educational institutions, regular courses of lectures and instruction being maintained in some of them; but they are specifically for baptisms and ordinations, for sanctifying prayer, and for the most sacred ceremonies and rites of the Church, particularly in the vicarious work for the dead which is a characteristic of "Mormon" faith. And who that has gazed upon these splendid shrines will say that the people who can do so much in poverty and tribulation are insincere? Bigoted they may seem to those who believe not as they do; fanatics they may be to multitudes who like the proud Pharisee of old thank God they are not as these; but insincere they cannot be, even in the judgment of their bitterest opponent, if he be a creature of reason. The clouds of persecution thickened in Ohio as the intolerant zeal of mobs found frequent expression; numerous charges, trivial and serious, were made against the leaders of the Church, and they were repeatedly brought before the courts, only to be liberated on the usual finding of no cause for action. Meanwhile the march to the west was maintained. Soon thousands of converts had rented or purchased homes in Missouri--Independence, Jackson County, being their center; but from the first, they were unpopular among the Missourians. Their system of equal rights with their marked disapproval of every species of aristocratic separation and self-aggrandizement was declared to be a species of communism, dangerous to the state. An inoffensive journalistic organ, _The Star_, published for the purpose of properly presenting the religious tenets of the people, was made the particular object of the mob's rage; the house of its publisher was razed to the ground, the press and type were confiscated, and the editor and his family maltreated. An absurd story was circulated and took firm hold of the masses that the Book of Mormon promised the western lands to the people of the Church, and that they intended to take possession of these lands by force. Throughout the book of revelations regarded by the people as law specially directed to them, they are told to save their riches that they may purchase the inheritance promised them of God. Everywhere are they told to maintain peace; the sword is never offered as their symbol of conquest. Their gathering is to be like that of the Jews at Jerusalem--a pacific one, and in their taking possession of what they regard as a land of promise, no one previously located there shall be denied his rights. A spirit of fierce persecution raged in Jackson and surrounding counties of Missouri. An appeal was made to the executive of the state, but little encouragement was returned. The lieutenant- governor, Lilburn W. Boggs, afterward governor, was a pronounced "Mormon"-hater, and throughout the period of the troubles, he manifested sympathy with the persecutors. One of the circuit judges who was asked to issue a peace warrant refused to do so, but advised the "Mormons" to arm themselves and meet the force of the outlaws with organized resistance. This advice was not pleasing to the Latter-day Saints, whose religion enjoined tolerance and peace; but they so far heeded it as to arm a small force; and when the outlaws next came upon them, the people were not entirely unprepared. A "Mormon" rebellion was now proclaimed. The people had been goaded to desperation. The militia was ordered out, and the "Mormons" were disarmed. The mob was unrestrained in its eagerness for revenge. The "Mormons" engaged able lawyers to institute and maintain legal proceedings against their foes, and this step, the right to which one would think could be denied no American citizen, called forth such an uproar of popular wrath as to affect almost the entire state. It was winter; but the inclemency of the year only suited the better the purpose of the oppressor. Homes were destroyed, men torn from their families were brutally beaten, tarred and feathered; women with babes in their arms were forced to flee half-clad into the solitude of the prairie to escape from mobocratic violence. Their sufferings have never yet been fitly chronicled by human scribe. Making their way across the river, most of the refugees found shelter among the more hospitable people of Clay County, and afterward established themselves in Caldwell County, therein founding the city of Far West. County and state judges, the governor, and even the President of the United States, were appealed to in turn for redress. The national executive, Andrew Jackson, while expressing sympathy for the persecuted people, deplored his lack of power to interfere with the administration or non-administration of state laws; the national officials could do nothing; the state officials would do naught. But the expulsion from Jackson County was but a prelude to the tragedy soon to follow. A single scene of the bloody drama is known as the Haun's Mill massacre. A small settlement had been founded by "Mormon" families on Shoal Creek, and here on the 30th of October, 1838, a company of two hundred and forty fell upon the hapless settlers and butchered a score. No respect was paid to age or sex; grey heads, and infant lips that scarcely had learned to lisp a word, vigorous manhood and immature youth, mother and maiden, fared alike in the scene of carnage, and their bodies were thrown into an old well. In October, 1838, the Governor of Missouri, the same Lilburn W. Boggs, issued his infamous exterminating order, and called upon the militia of the state to execute it. The language of this document, signed by the executive of a sovereign state of the Union, declared that the "Mormons" must be driven from the state or exterminated. Be it said to the honor of some of the officers entrusted with the terrible commission, that when they learned its true significance they resigned their authority rather than have anything to do with what they designated a cold-blooded butchery. But tools were not wanting, as indeed they never have been, for murder and its kindred outrages. What the heart of man can conceive, the hand of man will find a way to execute. The awful work was carried out with dread dispatch. Oh, what a record to read; what a picture to gaze upon; how awful the fact! An official edict offering expatriation or death to a peaceable community with no crime proved against them, and guilty of no offense other than that of choosing to differ in opinion from the masses! American school boys read with emotions of horror of the Albigenses, driven, beaten and killed, with a papal legate directing the butchery; and of the Vaudois, hunted and hounded like beasts as the effect of a royal decree; and they yet shall read in the history of their own country of scenes as terrible as these in the exhibition of injustice and inhuman hate. In the dread alternative offered them, the people determined again to abandon their homes; but whither should they go? Already they had fled before the lawless oppressor over well nigh half a continent; already were they on the frontiers of the country that they had regarded as the land of promised liberty. Thus far every move had carried them westward, but farther west they could not go unless they went entirely beyond the country of their birth, and gave up their hope of protection under the Constitution, which to them had ever been an inspired instrument, the majesty of which, as they had never doubted, would be some day vindicated, even to securing for them the rights of American citizens. This time their faces were turned toward the east; and a host numbering from ten to twelve thousand, including many women and children, abandoned their homes and fled before their murderous pursuers, reddening the snow with bloody footprints as they journeyed. They crossed the Mississippi and sought protection on the soil of Illinois. There their sad condition evoked for a time general commiseration. The press of the state denounced the treatment of the people by the Missourians and vindicated the character of the "Mormons" as peaceable and law-abiding citizens. College professors published expressions of their horror over the cruel crusade; state officials, including even the governor, gave substantial evidence of their sympathy and good feeling. This lull in the storm of outrage that had so long raged about them offered a strange contrast to their usual treatment. Let it not be thought that all the people of Illinois were their friends; from the first, opposition was manifest, but their condition was so greatly bettered that they might have thought the advent of their Zion to be near at hand. I stated that professional men, and even college professors raised their voices in commiseration of the "Mormon" situation and in denouncing the "Mormon" oppressors. Prof. Turner of Illinois College wrote: Who began the quarrel? Was it the "Mormons?" Is it not notorious on the contrary that they were hunted like wild beasts from county to county before they made any resistance? Did they ever, as a body, refuse obedience to the laws, when called upon to do so, until driven to desperation by repeated threats and assaults by the mob? Did the state ever make one decent effort to defend them as fellow-citizens in their rights or to redress their wrongs? Let the conduct of its governors and attorneys and the fate of their final petitions answer! Have any who plundered and openly insulted the "Mormons" ever been brought to the punishment due to their crimes? Let boasting murderers of begging and helpless infancy answer! Has the state ever remunerated even those known to be innocent for the loss of either their property or their arms? Did either the pulpit or the press through the state raise a note of remonstrance or alarm? Let the clergymen who abetted and the editors who encouraged the mob answer! As a sample of the press comments against the brutality of the Missourians I quote a paragraph from the Quincy _Argus_, March 16, 1839: We have no language sufficiently strong for the expression of our indignation and shame at the recent transaction in a sister state, and that state, Missouri, a state of which we had long been proud, alike for her men and history, but now so fallen that we could wish her star stricken from the bright constellation of the Union. We say we know of no language sufficiently strong for the expression of our shame and abhorrence of her recent conduct. She has written her own character in letters of blood, and stained it by acts of merciless cruelty and brutality that the waters of ages cannot efface. It will be observed that an organized mob, aided by many of the civil and military officers of Missouri, with Gov. Boggs at their head, have been the prominent actors in this business, incited too, it appears, against the "Mormons" by political hatred, and by the additional motives of plunder and revenge. They have but too well put in execution their threats of extermination and expulsion, and fully wreaked their vengeance on a body of industrious and enterprising men, who had never wronged nor wished to wrong them, but on the contrary had ever comported themselves as good and honest citizens, living under the same laws, and having the same right with themselves to the sacred immunities of life, liberty and property. CHAPTER III Settling in and about the obscure village of Commerce, the "Mormon" refugees soon demonstrated anew the marvelous recuperative power with which they were endowed, and a city seemed to spring from the earth. Nauvoo--the City Beautiful--was the name given to this new abiding place. It was situated but a few miles from Quincy, in a bend of the majestic river, giving the town three water fronts. It seemed to nestle there as if the Father of Waters was encircling it with his mighty arm. Soon a glorious temple crowned the hill up which the city had run in its rapid growth. Their settlements extended into Iowa, then a territory. The governors of both Iowa and Ohio testified to the worthiness of the Latter-day Saints as citizens, and pledged them the protection of the commonwealth. The city of Nauvoo was chartered by the state of Illinois, and the rights of local self-government were assured to its citizens. A military organization, the "Nauvoo Legion," was authorized, and the establishment of a university was provided for; both these organizations were successfully effected. It was here that a memorial was prepared and sent to the national government, reciting the outrages of Missouri, and asking reparation. Joseph Smith himself, the head of the delegation, had a personal interview with President Van Buren, in which the grievances of the Latter-day Saints were presented. Van Buren replied in words that will not be forgotten, "Your cause is just, but I can do nothing for you." The peaceful conditions at first characteristic of their Illinois settlement were not to continue. The element of political influence asserted itself and the "Mormons" bade fair to soon hold the balance of power in local affairs. The characteristic unity, so marked in connection with every phase of the people's existence, promised too much; immigration into Hancock county was continuous, and the growing power of the Latter-day Saints was viewed with apprehension. With this as the true motive, many pretexts for annoyance were found; and arrests, trials, and acquittals were common experiences of the Church officers. A charge, which promised to prove as devoid of foundation as had the excuses for the fifty arrests preceding it, led Joseph Smith, president of the Church, and Hyrum Smith, the patriarch, to again surrender themselves to the officers of the law. They were taken to Carthage, Joseph having declared to friends his belief that he was going to the slaughter. Governor Ford gave to the prisoners his personal guarantee for their safety; but mob violence was supreme, more mighty than the power of the state militia placed there to guard the prison; and these men were shot to death, even while under the governor's plighted pledge of protection. Hyrum fell first; and Joseph, appearing at one of the windows in the second story, received the leaden missiles of the besieging mob, which was led by a recreant though professed minister of the gospel. But the brutish passion of the mob was not yet sated; propping the body against a well-curb in the jail-yard, the murderers poured a volley of bullets into the corpse, and fled. Thus was the unholy vow of the mob fulfilled, that as law could not touch the "Mormon" leaders, powder and ball should. John Taylor, who became years afterward president of the Church, was in the jail at the same time; he received four bullets, and was left supposedly dead. Joseph Smith had been more than the ecclesiastical leader; his presence and personality had been ever powerful as a stimulus to the hearts of the people; none knew his personal power better than the members of his own flock, unless indeed it were the wolves who were ever seeking to harry the fold. It had been the boast of anti-"Mormons" that with Joseph Smith removed, the Church would crumble to pieces of itself. In the personality of their leader, it was thought, lay the secret of the people's strength; and like the Philistines, the enemy struck at the supposed bond of power. Terrible as was the blow of the fearful fatality, the Church soon emerged from its despairing state of poignant grief, and rose mightier than before. It is the faith of this people that while the work of God on earth is carried on by men, yet mortals are but instruments in the Creator's hands for the accomplishment of divine purposes. The death of the president disorganized the First Presidency of the Church; but the official body next in authority, the Council of the Twelve, stepped to the front, and the progress of the Church was unhindered. The work of the ministry was not arrested; the people paused but long enough to bury their dead and clear their eyes from the blinding tears that fell. Let us take a retrospective glance at this unusual man. Though his opponents deny him the divine commission with which his friends believe he was charged, they all, friends and foes alike, admit that he was a great man. Through the testimony of his life's work and the sanctifying seal of his martyrdom, thousands have come to acknowledge him all that he professed to be--a messenger from God to the people. He is not without admirers among men who deny the truth of his principles and the faith of his people. A historical writer of the time, Josiah Quincy, a few weeks after the martyrdom, wrote: It is by no means improbable that some future text book for the use of generations yet unborn, will contain a question something like this: "What historical American of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen?" And it is by no means impossible that the answer to that interrogatory may be thus written--"Joseph Smith, the Mormon Prophet." And the reply, absurd as it doubtless seems to most men now living, may be an obvious commonplace to their descendants. History deals in surprises and paradoxes quite as startling as this. A man who established a religion in this age of free debate, who was and is today accepted by hundreds of thousands as a direct emissary from the Most High--such a rare human being is not to be disposed of by pelting his memory with unsavory epithets. * * * The most vital questions Americans are asking each other today, have to deal with this man and what he has left us. * * * Joseph Smith, claiming to be an inspired teacher, faced adversity such as few men have been called to meet, enjoyed a brief season of prosperity such as few men have ever attained, and finally * * * went cheerfully to a martyr's death. When he surrendered his person to Governor Ford, in order to prevent the shedding of blood, the Prophet had a presentiment of what was before him. "I am going like a lamb to the slaughter," he is reported to have said, "but I am as calm as a summer's morning. I have a conscience void of offense, and shall die innocent." The "Mormon" people regarded it as a duty to make every proper effort to bring the perpetrators of the foul assassination of their leaders to justice; sixty names were presented to the local grand jury, and of the persons so designated, nine were indicted. After a farcical semblance of a trial, these were acquitted, and thus was notice, sanctioned by the constituted authority of the law, served upon all anti-"Mormons" of Illinois, that they were safe in any assault they might choose to make on the subjects of their hate. The mob was composed of apt pupils in the learning of this lesson. Personal outrages were of every-day occurrence; husbandmen were captured in their fields, beaten, tortured, until they barely had strength left to promise compliance with the demands of their assailants,--that they would leave the state. Houses were fired while the tenants were wrapped in uneasy slumber within; indeed, one entire town, that of Morley, was by such incendiarism reduced to ashes. Women and children were aroused in the night, and compelled to flee unclad or perish in their burning dwellings. But what of the internal work of the Church during these trying periods? As the winds of winter, the storms of the year's deepest night, do but harden and strengthen the mountain pine, whose roots strike the deeper, whose branches thicken, whose twigs multiply by the inclemency that would be fatal to the exotic palm, raised by man with hot-house nursing, so the new sect continued its growth, partly in spite of, partly because of, the storms to which it was subjected. It was no green-house growth, struggling for existence in a foreign clime, but a fit plant for the soil of a free land; and there existed in the minds of unprejudiced observers not a doubt as to its vitality. The Church soon found its equilibrium again after the shock of its cruel experience. Brigham Young, who for a decade had been identified with the cause, who had received his full share of persecution at mobocratic hands, now stood at the head of the presiding body in the priesthood of the Church. The effect of this man's wonderful personality, his surprising natural ability, and to the people, the proofs of his divine acceptance, were apparent from the first. Migration from other states and from foreign shores continued to swell the "Mormon" band, and this but angered the oppressors the more. The members of the Church, recognizing the inevitable long before predicted by their murdered prophet, that the march of the Church would be westward, redoubled their efforts to complete the grand temple upon which they had not ceased to work through all the storms of persecution. This structure, solemnly dedicated to their God, they entered, and there received their anointings and their blessings; then they abandoned it to the desecration and self-condemning outrages of their foes. For the mob's decree had gone forth, that the "Mormons" must leave Illinois. After a few sanguinary encounters, the leaders of the people acceded to the demands of their assailants, and agreed to leave early in the following spring; but the departure was not speedy enough to suit, and the lawless persecution was waged the more ruthlessly. Soon the soil of Illinois was free from "Mormon" tread; Nauvoo was deserted, her 20,000 inhabitants expatriated. Colonel Thomas L. Kane, a conspicuous figure at this stage of our country's history, was traveling eastward at the time, and reached Nauvoo shortly after its evacuation. In a lecture before the Historical Society of Pennsylvania, he related his experience in this sometime abode of the Saints. I paraphrase a portion of his eloquent address. Sighting the city from the western shore of the mighty Mississippi, as it nestled in the river's encircling embrace, he crossed to its principal wharf, and, there to his surprise, found no soul to meet him. The stillness that everywhere prevailed was painful, broken only by an occasional faint echo of boisterous shout or ribald song from a distance. The town was in a dream, and the warrior trod lightly lest he wake it in affright, for he plainly saw that it had not slumbered long. No grass grew in the pavement joints; recent footprints were still distinct in the dusty thoroughfares. The visitor made his way unmolested into work-shops and smithies; tools lay as last used; on the carpenter's bench was the unfinished frame, on the floor were the shavings fresh and odorous; the wood was piled in readiness before the baker's oven; the blacksmith's forge was cold, but the shop looked as though the occupant had just gone off for a holiday. The gallant soldier entered gardens unchallenged by owner, human guard, or watchful dog; he might have supposed the people hidden or dead in their houses; but the doors were not fastened, and he entered to explore, there were fresh ashes on the hearth; no great accumulation of the dust of time was on floors or furniture; the awful quiet compelled him to tread a-tip-toe as if threading the aisles of an unoccupied cathedral. He hastened to the graveyard, though surely the city had not been depopulated by pestilence. No; there were a few stones newly set, some sods freshly turned in this sacred acre of God, but where can you find a cemetery of a living town with no such evidence of recent interment? There were fields of heavy grain, the bounteous harvest rotting on the ground; there were orchards dropping their rich and rosy fruit to spoil beneath; not a hand to gather or save. But in a suburban corner, he came across the smoldering embers of a barbecue fire, with fragments of flesh and other remnants of a feast. Hereabout houses had been demolished; and there beyond, around the great temple that had first attracted his attention from the Iowa shore, armed men were bivouacked. This worthy representative of our country's service was challenged by the drunken crowd, and made to give an account of himself, and to answer for having crossed the river without a permit from the head of the band. Finding that he was a stranger, they related to him in fiendish glee their recent exploits of pillage, rapine, and murder. They conducted him through the temple; everywhere were marks of their brutish acts; its altars of prayer were broken; the baptismal font had been so "diligently desecrated as to render the apartment in which it was contained too noisome to abide in." There in the steeple close by the "scar of divine wrath" left by a recent thunderbolt, were broken covers of liquor and drinking vessels. Sickened with the sight, disgusted with this spectacle of outrage, the colonel recrossed the river at nightfall, beating upward, for the wind had freshened. Attracted by a faint light near the bank, he approached the spot, there to find a few haggard faces surrounding one who seemed to be in the last stages of fever. The sufferer was partially protected by something like a tent made from a couple of bed sheets; and amid such environment, the spirit was pluming itself for flight. Making his way through this camp of misery, he heard the sobbings of children hungry and sick; there were men and women dying from wounds or disease, without a semblance of shelter or other physical comfort; wives in the pangs of maternity, ushering into the world innocent babes doomed to be motherless from their birth. And at intervals, to the ears of those outcasts, the sick and the dying, the wind brought the soul-piercing sounds of the reveling mob in the distant city, the scrap of vulgar song, the shocking oath, shrieked from the temple tower in the madness of drunken orgies. This, however, was but the rear remnant of the' expatriated Christian band. The van was already far on its way toward the inviting wilderness of the all but unknown west. But the wanderers were not wholly without friends; certain Indian tribes, the Omahas and the Potawatomis, welcomed them to their lands, inviting them to camp within their territory during the coming winter. "Welcome," said these children of the forest, "we too have been driven from our pleasant homes east of the great river, to these damp and unhealthful bottoms; you now, white men, have been driven forth to the prairies; we are fellow-sufferers. Welcome, brothers." In return much assistance was rendered by the white refugees to their, shall I say savage friends? If it was civilization the wanderers had left, then indeed might the red men of the forest have felt proud of their distinction. But the Indian agent, a Christian gentleman, ordered the "Mormons" to move on and leave the reservation which a kind government had provided for its red children. An order from President Polk, who had been appealed to by Colonel Kane, gave the people permission to remain for a short season. The government of Iowa had courteously assured them protection while passing through that territory. As soon as the people were well under way, a thorough organization was effected. Remembering the toilsome desert march from Egypt to Canaan, the people assumed the name, "Camp of Israel." The camp consisted of two main divisions, and each was sub-divided into companies of hundreds, fifties, and tens, with captains to direct. An officer with one hundred volunteers went ahead of the main body to select a route and prepare a road. At this time, there were over one thousand wagons of the "Mormons" rolling westward, and the line of march soon reached from the Mississippi to Council Bluffs. There were in the company not half enough draft animals for the arduous march, and but an insufficient number of able-bodied men to tend the camps. The women had to assist in driving teams and stock, and in other labors of the journey. Yet with their characteristic cheerfulness the people made the best, and that proved to be a great deal, out of their lot. When the camp halted, a city seemed to spring as if by magic from the prairie soil. Concerts and social gatherings were usual features of the evening rests. But another great event disturbed the equanimity of the camp. War had broken out between Mexico and the United States. General Taylor's victories in the early stages of the strife had been all but decisive, but the Republic was on march to the western ocean and the provinces of New Mexico and California were in her path. These two provinces comprised in addition to the territory now designated by those names, Utah, Nevada, portions of Wyoming and Colorado, as also Arizona; while Oregon, then claimed by Great Britain, included Washington, Idaho, and portions of Montana and Wyoming. It was the plan of the national administration to occupy these provinces at the earliest moment possible; and a call was made upon the "Mormon" refugees to contribute to the general force by furnishing a battalion of five hundred men to take part in the war with Mexico. The surprise which the message of the government officer produced in the camp amounted almost to dismay. Five hundred men fit to bear arms to be drafted from that camp! What would become of the rest? Already women and boys had been pressed into service to do the work of men; already the sick and the halt had been neglected; and many graves marked the path they had traversed, whose tenants had passed to their last sleep through lack of care. But how long did they hesitate? Scarcely an hour; it was the call of their country. True, they were even then leaving the national soil, but not of their own will. To them their country was and is the promised land, the Lord's chosen place, the land of Zion. "You shall have your battalion," said Brigham Young to Captain Allen, the muster officer, "and if there are not young men enough, we will take the old men, and if they are not enough, we will take the women." Within a week from the time President Polk's message was received, the entire force, in all five hundred and forty-nine souls, was on the march to Fort Leavenworth. Their path from the Missouri to the Pacific led them over two thousand miles, much of this distance being measured through deserts, which prior to that time had not been trodden by civilized foot. Colonel Cooke, the commander of the "Mormon" Battalion, declared, "History may be searched in vain for an equal march of infantry." Many were disabled through the severity of the march, and numerous cases of sickness and death were chronicled. General Kearney and his successor, Governor R. B. Mason, as military commandants of California, spoke in high praise of this organization, and in their official reports declared that they had made efforts to prolong the battalion's term of service; but most of the men chose to rejoin their families as soon as they could secure their honorable discharge. But to return to the Camp of Israel: A pioneer party, consisting of a hundred and forty and four, preceded the main body; and the line of the migrating hosts soon stretched from the Missouri to the valley of the Great Salt Lake. Wagons there were, as also some horses and men, but all too few for the journey; and a great part of the company walked the full thousand miles across the great plains and the forbidding deserts of the west. In the Black Hills region, the pioneers were delayed a week at the Platte, a stream, which, though usually fordable at this point was now so swollen as to make fording impossible. Here, too, their provisions were well nigh exhausted. Game had not been plentiful, and the "Mormon" pioneers were threatened with the direst privations. In their slow march they had been passed by a number of well-equipped parties, some of them from Missouri bound for the Pacific; but most of these were overtaken on the easterly side of the river. Amongst the effects of the "Mormon" party was a leathern boat, which on water served the legitimate purpose of its maker and on land was made to do service as a wagon box. This, together with rafts specially constructed, was now put to good use in ferrying across the river not alone themselves and their little property, but the other companies and their loads. For this service they were well paid in camp provisions. Thus, the expatriated pioneers found themselves relieved from want with their meal sacks replenished in the heart of the wilderness. Many may call it superstition, but some will regard it as did the thankful travelers--an interposition of Providence, and an answer to their prayers--an event to be compared, they said, to the feeding of Israel with manna in the wilderness of old. After over three months' journeying, the pioneer company reached the valley of the Great Salt Lake; and at the first sight of it, Brigham Young declared it to be the halting place--the gathering center for the Saints. But what was there inviting in this wilderness spread out like a scroll barren of inviting message, and empty but for the picture it presented of wondrous scenic grandeur? Looking from the Wasatch barrier, the colonists gazed upon a scene of entrancing though forbidding beauty. A barren, arid plain, rimmed by mountains like a literal basin, still occupied in its lowest parts by the dregs of what had once filled it to the brim; no green meadows, not a tree worthy the name, scarce a patch of greensward to entice the adventurous wanderers into the valley. The slopes were covered with sagebrush, relieved by patches of chaparral oak and squaw-bush; the wild sunflower lent its golden hue to intensify the sharp contrasts. Off to the westward lay the lake, making an impressive, uninviting picture in its severe, unliving beauty; from its blue wastes somber peaks rose as precipitous islands, and about the shores of this dead sea were saline flats that told of the scorching heat and thirsty atmosphere of this parched region. A turbid river ran from south to north athwart the valley, "dividing it in twain," as a historian of the day has written, "as if the vast bowl in the intense heat of the Master Potter's fires, in process of formation had cracked asunder." Small streams of water started in rippling haste from the snow-caps of the mountains toward the lake, but most of them were devoured by the thirsty sands of the valley before their journey was half completed. Such was the scene of desolation that greeted the pioneer band. A more forsaken spot they had not passed in all their wanderings. And is this the promised land? This is the very place of which Bridger spake when he proffered a thousand dollars in gold for the first bushel of grain that could be raised here. With such a Canaan spread out before them, was it not wholly pardonable if some did sigh with longing for the leeks and flesh-pots of the Egypt they had left, or wished to pass by this land and seek a fairer home? Two of the three women who belonged to the party were utterly disappointed. "Weak, worn, and weary as I am," said one of these heroines, "I would rather push on another thousand miles than stay here." But the voice of their leader was heard. "The very place," said Brigham Young, and in his prophetic mind there rose a vision of what was to come. Not for a moment did he doubt the future. He saw a multitude of towns and cities, hamlets and villas filling this and neighboring valleys, with the fairest of all, a city whose beauty of situation, whose wealth of resource should become known throughout the world, rising from the most arid site of the burning desert before him, hard by the barren salt shores of the watery waste. There in the very heart of the parched wilderness should stand the House of the Lord, with other temples in valleys beyond the horizon of his gaze. Within a few hours after the arrival of the vanguard upon the banks of what is now known as City Creek--the mountain stream which today furnishes Salt Lake City part of her water supply--plows were put to work; but the hard-baked soil, never before disturbed by the efforts of man to till, refused to yield to the share. A dam was thrown across the stream and the softening liquid was spread upon the flat that had been chosen for the first fields. The planting season had already well nigh passed, and not a day could be lost. Potatoes and other seed were put in, and the land was again flooded. Such was the beginning of the irrigation system, which soon became co-extensive with the area occupied by the "Mormon" settlers, a system which under the blessing of Providence, has proved to be the veritable magic touch by which the desert has been made a field of richness and a garden of beauty; a system which now after many decades of successful trial is held up by the nation's wise and great ones to be the one practicable method of reclaiming our country's vast domains of arid lands. It was on the 24th of July, 1847, that the main part of the pioneer band entered the valley of the Great Salt Lake, and that day of the year is observed as a legal holiday in Utah. From that time to the present, the stream of immigration to these valleys has never ceased. CHAPTER IV The dangers of the first company's migration were surpassed by those of parties who subsequently braved the terrors of the plains. In their enthusiasm to reach the gathering place of their people, many of the Latter-day Saints set out from Iowa, where railway facilities had their termination, with hand-carts only as a means of conveyance. Today there are living in the smiling vales of Utah, men and women who then as boys and girls trudged wearily across the prairies, dragging the lumbering carts that contained their entire provision against starvation and freezing. Such handcart companies were organized with care; a limited amount of freight was allowed to each division; milch cattle and a very few draft-animals, with wagons for conveying the heavier baggage and to carry the sick, were assigned. The tale of those dreary marches has never yet been told; the song of the heroism and sacrifice displayed by these pilgrims for conscience sake is awaiting a singer worthy the theme. Wading the streams with carts in tow, or in cases of unfordable streams, stopping to construct rafts; at times living on reduced rations of but a few ounces of meal per day; lying down at night with a prayer in the heart that they wake no more on earth, a prayer which had its fulfilment in hundreds of cases; the dying heaving their parting sighs in the arms of loved ones who were soon to follow, they journeyed on. The inevitable catastrophes and accidents of travel robbed them of their substance. Hostile savages stampeded their cattle, or openly attacked and plundered the trains. But on they went, never swerving from the course. These later companies needed no chart nor compass to guide them over the desert; the road was plain from the marks of former camps, and yet more so from the graves of friends and loved ones who had started before on the road to the earthly Zion and found that it led them to the martyr's entrance to heaven, graves that were marked perhaps but by a rude inscription cut on a pole or a board. And even these narrow lodgings had not been left inviolate; the wolves of the plains had too often succeeded in unearthing and rending the bodies. Every company thus made the course the plainer; each of them added to the silent population of the desert; sometimes half a score were interred at one camp, and of one company over a fourth were thus left beside the prairie road. Now we traverse the self-same track in a day and a night, reclining on luxurious cushions of ease, covering fifty miles while dining in luxury; and we avert the ennui of the journey by berating the railway company for lack of speed. Relief trains were continually on the way between the valley of the Salt Lake and the Missouri; and the remnants of many a company were saved from what appeared to be certain destruction by the opportune arrival of these rescuing parties. Such relief came from those who were themselves destitute and almost starving. Brigham Young with a few of the chief officials of the Church, and aids, returned eastward on such an errand of rescue within a few weeks after first reaching the valley. The region to which the early settlers came was in no wise a typical land of promise; it did not flow spontaneously with milk and honey. Drought and unseasonable frosts made the first year's farming experiments but doubtful successes, and in the succeeding spring the land was visited by the devastating plague of the Rocky Mountain crickets. They swarmed down in innumerable hordes upon the fields, destroying the growing crops as they advanced, devouring all before them, leaving the land a desert in their track. The people scarcely knew how to withstand the assault of this new foe; they drove the marauders into trenches there to be drowned or burned; men, women and every child that could swing a stick, were called to the ranks in this insect war; and with all their fighting, the people forgot not to pray for deliverance, and they fasted, too, for the best of reasons. And as they watched, and prayed, and worked, they saw approaching from the north and west a veritable host of winged creatures of more formidable proportions still; and these bore down upon the fields as though coming to complete the devastation. But see! these are of the color that betokens peace; they are the gulls, white and beautiful, advancing upon the hosts of the black destroyers. Falling upon the people's foes, they devoured them by the thousand, and when filled to repletion, disgorged and feasted again. And they did not stop till the crickets were destroyed. Again the skeptic will say this was but chance; but the people accepted that chance as a providential ruling in their behalf, and reverently did they give thanks. Today the wanton killing of a gull in Utah is an offense in law; but stronger than legal proscription, more powerful than fear of judicial penalties, is the popular sentiment in favor of these white-winged deliverers. Every year come these graceful creatures to spend the springtime in the fields and upon the lakes of Utah; and right well do they feel their welcome, for they are habitually so tame and fearless that they may almost be touched by the hand before they take flight. By the autumn of 1848, five thousand people had already reached the valley, and the food problem was a most difficult one. The winter was severe; and famine, stark and inexorable, threw its dread shadow over the people. There seemed to be an entry in the book of fate that every possible test of human endurance and integrity should be applied to this pilgrim band. Without distinction as to former station, they went out and dug the roots of weeds, gathered the tenderest of the coarse grass, thistles, and wild berries, and thus did they subsist; upon such did they feast with thanksgiving, until a less scanty harvest relieved their wants. It was at this time that the gold fever was at its height, a consequence of the discovery of the precious metal in California, in which discovery, indeed, certain members of the disbanded "Mormon" Battalion, working their way eastward, were most prominent. Some of the "Mormon" settlers, becoming infected with the malady, hastened westward, but the counsel of the Church authorities prevailed to keep all but a few at home. These people had not left the country of their birth or adoption to seek gold; nor bright jewels of the mine; nor the wealth of seas; nor the spoils of war; they sought and believed they had found, a faith's pure shrine. But the gold-seekers hastening westward, and the successful miners returning eastward, halted at the "Mormon" settlements and there replenished their supplies, leaving their gold to enrich the people of the desert. But of what use is gold in the wilderness! In the old legend a famishing Arab, finding a well filled bag upon the sand was thrilled with joy at the thought of dates--his bread; and then was cast into the depths of despair when he realized that he had found nothing but a bag of costly pearls. The settlers by the lake needed horses and wagons, tools, implements of husbandry and building; and gold was valuable only as it represented a means of obtaining these. Gold became so plentiful and was withal so worthless in the desert colony that men refused to take it for their labor. The yellow metal was collected in buckets and exported to the States in exchange for the goods so much desired. Merchandise brought in by caravans of "prairie schooners," was sold as fast as it could be put out; and strict rules were enforced allowing but a proportionate amount to each purchaser. Within a few months after the first settlement of Utah, public schools were established; and one of the early acts of the provisional government was to grant a charter to the Deseret University, now known as the University of Utah. Up to 1849, Utah had no political history. Settling in a Mexican province, the contest to determine its future ownership by the United States then in progress, the people in common with most pioneer communities established their own form of government. But in February, 1848, the treaty of Guadeloupe Hidalgo gave California to the United States; months passed, however, before the news of the change reached the west. Early in 1849, a call had been issued to "all the citizens of that portion of Upper California lying to the east of the Sierra Nevada mountains" to meet in convention at Great Salt Lake City; and there a petition was prepared asking of Congress the rights of self-government; and pending action, a temporary regime was established, under the name of the Provisional Government of the State of Deseret. "Utah" was not the choice of the people as the name of their state; that word served but to recall the degraded tribes who had contested the settlement of the valleys. Deseret, a Book of Mormon name for the honey bee, was more appropriate. The petition of the people was denied in part, and, in 1850 was established the territorial form of government in Utah. Concerning the period of the provisional government, such men as Gunnison, Stansbury, and other federal officials on duty in the west, have recorded their praises of the "Mormon" colonists in official reports. But with the un-American system of territorial government came troubles. At first, many of the territorial officials were appointed from among the settlers themselves; thus, Brigham Young was the first governor; but strangers, who knew not the people nor their ways, filled with prejudice from the false reports they had heard, came from the east to govern the colonists in the desert. Of the federal appointees thus forced upon the people of Utah, many made for themselves most unenviable records. Some of them were broken politicians, professional office-seekers, with no desire but to secure the greatest possible gain out of their appointment. With effrontery that would shock the modesty of a savage, the non-"Mormon" party adopted and flagrantly displayed the carpet-bag as the badge of their profession. But not all the officials sent to Utah from afar were of this type; some of them were honorable and upright men, and amongst this class the "Mormon" people reckon a number who, while opposed to their religious tenets, were nevertheless sincere and honest in the opposition they evinced. In the early part of 1857, the published libels upon the people received many serious additions, the principal of which was promulgated in connection with the resignation of Judge Drummond of the Utah federal court. In his last letter to the United States attorney-general, he declared that his life was no longer safe in Utah, and that he had been compelled to flee from his bench; but the most serious charge of all was that the people had destroyed the records of the court, and that they had resented, with hostile demonstration, his protests; in short, that justice was dethroned in Utah, and that the people were in a state of open rebellion. With mails three months apart, news traveled slowly; but as soon as word of this infamous charge reached Salt Lake City, the clerk of the court, Judge Drummond's clerk, sent a letter by express to the attorney-general, denying under oath the judge's statements, and attesting the declaration with official seal. The records, he declared, had been untouched except by official hands, and from the time of the court's establishment the files had been safe and were then in his personal keeping. But, before the clerk's communication had reached its destination, so difficult is it for stately truth to overtake flitting falsehood, the mischief had been done. Upon the most prejudiced reports utterly unfounded in fact, with a carelessness which even his personal and political friends found no ample means of explaining away, President Buchanan allowed himself to be persuaded that a "Mormon" rebellion existed, and ordered an army of over two thousand men to proceed straightway to Utah to subdue the rebels. Successors to the governor and other territorial officials were appointed, among whom there was not a single resident of Utah; and the military force was charged with the duty of installing the foreign appointees. With great dispatch and under cover of secrecy, so that the Utah rebels might be taken by surprise, the army set out on the march. Before the troops reached the Rocky Mountains, the sworn statement from the clerk of the supreme court of Utah denying the charges made by Judge Drummond became public property; and about the same time men who had come from Utah to New York direct, published over their own signatures a declaration that all was peaceful in and about the settlements of Utah. The public eye began to twitch, and soon to open wide; the conviction was growing that someone had blundered. But to retract would be a plain confession of error; blunders must be covered up. Let us leave the soldiers on their westward march, and ascertain how the news of the projected invasion reached the people of Utah, and what effect the tidings produced. Certain "Mormon" business agents, operating in Missouri, heard of the hostile movement. At first they were incredulous, but when the overland mail carrier from the west delivered his pouch and obtained his receipt, but was refused the bag of Utah mail with the postmaster's statement that he had been ordered to hold all mail for Utah, there seemed no room for doubt. Two of the Utahns immediately hastened westward. On the 24th of July, 1857, the people had assembled in celebration of Pioneer Day. Silver Lake, a mountain gem set amidst the snows and forests and towering peaks of the Cottonwoods, had been selected as a fitting site for the festivities. The Stars and Stripes streamed above the camp; bands played; choirs sang; there were speeches, and picnics, and prayers. Experiences were compared as to the journeyings on the plains; stories were told of the shifts to which the people had been put by the vicissitudes of famine; but these dread experiences seemed to them now like a dream of the night; on this day all were happy. Were they not safe from savage foes both red and white? There had been peace for a season; and their desert homes were already smiling in wealth of flower and tree; the wilderness was blossoming under their feet; their consciences were void of offense toward their fellows. Yet at that very hour, all unbeknown to themselves, and without the opportunity of speaking a word in defense, these people had been convicted of insurrection and treason. It was midday and the festivities were at their height, when a party of men rode into camp and sought an interview with Governor Young. Three of them had plainly ridden hard and far; they gave their report;--an armed force of thousands was at that hour approaching the territory; the boasts of officers and men as to what they would do when they found themselves in "Mormon" towns were reported; and these stories called up, in the minds of those who heard, the dread scenes of Far West and Nauvoo. Had these colonists of the wilderness not gone far enough to satisfy the hatred of their fellow-citizens in this republic of liberty? They had halted between the civilization of the east and that of the west, they had fled from the country that refused them a home, and now the nation would eject them from their desert lodgings. A council was called and the situation was freely discussed. Had they not seen, lo, these many times, organized battalions and companies surpassing fiendish mobs in villainy? The evidence warranted their conclusion that invasion meant massacre. With tense calmness the plan of action was decided upon. It was the general conviction that war was inevitable, and it was decided to resist to the last. Then, if the army forced its way into the valleys of Utah on hostile purpose bent, it should find the land as truly a desert as it was when the pioneers first took possession. To this effect was the decision:--We have built cities in the east for our foes to occupy; our very temples have been desecrated and destroyed by them; but, with the help of Israel's God, we will prevent them enriching themselves with the spoils of our labors in these mountain retreats. There seemed to be no room for doubt that war was about to break upon them; and with such a prospect, men may be expected to take every advantage of their situation. Brigham Young was still governor of Utah, and the militia was subject to his order. Promptly he proclaimed the territory under martial law, and forbade any armed body to cross its boundaries. Echo Canyon, the one promising route of ingress, was fortified. In those defiles an army might easily be stopped by a few; ammunition stations were established; provisions were cached; boulders were collected upon the cliffs beneath which the invaders must pass if they held to their purpose of forcing an entrance. The people had been roused to desperation, and force was to be met with force. In the settlements, combustibles were placed in readiness, and if the worst came, every "Mormon" house would be reduced to ashes, every tree would be hewn down. With an experience of suffering that would have well served a better cause, this picked detachment of the United States army made its way to the Green River country; and there, counting well the cost of proceeding farther, went into camp at Fort Bridger. Many of the troops had almost perished in the storms, for it was late in November, and the winter had closed in early. Colonel Cooke reported to the commandant that half his horses had perished through cold and lack of food; hundreds of beef cattle had died; yet the region was so wild and forbidding that scarcely a wolf ventured there to glut itself upon the carcasses. In Cooke's own words we read that for thirty miles the road was blocked with carcasses--and "with abandoned and shattered property, they mark, perhaps beyond example in history, the steps of an advancing army with the horrors of a disastrous retreat." With the army traveled the new federal appointees to offices in the territory. Cumming, the governor-to-be, issued a proclamation from his dug-out lodgings, and sent it to Salt Lake City by courier; he signed it as "Governor of Utah Territory." This but belittled him, for by the very terms of the Organic Act, to uphold which was the professed purpose of his coming, he was not governor until the oath of office had been duly administered and subscribed. A few days later he went before his fellow-sufferer Eckles, the appointee for chief justice of Utah, and took an oath; but why did he swear so recklessly when the one before whom he swore was no more an official than himself? The army wintered at a satisfactory distance from Salt Lake City, and such a winter, according to official reports, the soldiers of our nation have rarely had to brave. It was soon apparent that they need fear no "Mormon" attack; orders had been issued to the territorial militia to take no life except in cases of absolute necessity; but General Johnston and his staff had more than their match in battling with the elements. Communications between Governor Young and the commandant were frequent; safe conduct was assured any and all officers who chose to enter the city; and if necessary hostages were to be given; but the governor was inexorable in his ultimatum that, as an organized body with hostile purpose, the soldiers should not pass the mountain gateway. In the meantime, a full account of the situation was reported by Governor Young to the President of the United States, and the truth slowly made its way into the eastern press. President Buchanan tacitly admitted his mistake; but to recall the troops at that juncture would be to confess humiliating failure. A peace commissioner, in the person of Colonel Kane, was dispatched to Salt Lake City; his coming being made known to Governor Young, an escort was sent to meet him and conduct him through the "Mormon" lines. The result of the conference was that the "Mormon" leaders but reiterated their statement that the President's appointees would be given safe entry to the city, and be duly installed in their offices, provided they would enter without the army. This ultimatum was carried to the federal camp; and to the open chagrin of the commandant, Governor Cumming and his fellow appointees moved to Salt Lake City under "Mormon" escort, after a five months' halt in the wilderness. I believe that strategy is usually allowed in war, and I am free to say the "Mormons" availed themselves of this license. At short intervals in the course of the night-passage through the canyon, the party was challenged, and the password demanded; bon-fires were blazing down in the gorges, and the impression was made that the mountains were full of armed men; whereas the sentries were members of the escort, who, preceding by short cuts the main party, continued to challenge and to pass. On their arrival, the gentlemen were met by the retiring officials, and were peaceably installed. The new governor called upon the clerk of the court, and ascertained the truth of the statement that the records were entirely safe. He promptly reported his conclusions to General Johnston that there was no further need for the army. It was decided, however, that the soldiers should be permitted to march through the city, and straightway the "Mormons" began their exodus to the south. Governor Cumming tried in vain to induce the people to remain, assuring them that the troops would commit no depredations. "Not so," said Brigham Young, "we have had experience with troops in the past, Governor Cumming; we have seen our leaders shot down by the demoralized soldiery; we have seen mothers with babes at their breasts sent to their last home by the same bullet; we have witnessed outrages beyond description. You are now Governor of Utah; we can no longer command the militia for our own defense. We do not wish to fight, therefore we depart." Leaving a few men to apply the brand to the combustibles stored in every house, at the first sign of plunder by the soldiers, the people again deserted their homes and moved into the desert anew. But the officers of the army kept their word; the troops were put into camp forty miles from the settlements, and the settlers returned. The President's commissioners brought the official pardon, unsolicited, for all acts committed by the "Mormons" in opposing the entrance of the army. The people asked what they had done that needed pardon; they had not robbed, they had not killed. But a critical analysis of these troublous events revealed at least one overt act--some "Mormon" scouts had challenged a supply train; and, being opposed, they had destroyed some of the wagons and provisions; and for this they accepted the President's most gracious pardon. CHAPTER V After all, the "Mormon" people regard the advent of the Buchanan army as one of the greatest material blessings ever brought to them. The troops, once in Utah, had to be provisioned; and everything the settlers could spare was eagerly bought at an unusual price. The gold changed hands. Then, in their hasty departure, the soldiers disposed of everything outside of actual necessities in the way of accouterment and camp equipage. The army found the people in poverty, and left them in comparative wealth. And what was the cause of this hurried departure of the military? For many months, ominous rumblings had been heard,--indications of the gathering storm which was soon to break in the awful fury of civil strife. It could not be doubted that war was imminent; already the conflict had begun, and a picked part of the army was away in the western wilds, doing nothing for any phase of the public good. But a word further concerning the expedition in general. The sending of troops to Utah was part of a foul scheme to weaken the government in its impending struggle with the secessionists. The movement has been called not inaptly "Buchanan's blunder," but the best and wisest men may make blunders, and whatever may be said of President Buchanan's short-sightedness in taking this step, even his enemies do not question his integrity in the matter. He was unjustly charged with favoring secession; but the charge was soon disproved. However, it was known that certain of his cabinet were in league with the seceding states; and prominent among them was John Floyd, secretary of war. The successful efforts of this officer to disarm the North, while accumulating the munitions of war in the South; to scatter the forces by locating them in widely separated and remote stations; and in other ways to dispose of the regular army in the manner best calculated to favor the anticipated rebellion, are matters of history. It is also told how, at the commencement of the rebellion, he allied himself with the confederate forces, accepting the rank of brigadier-general. It was through Floyd's advice that Buchanan ordered the military expedition to Utah, ostensibly to install certain federal officials and to repress an alleged infantile rebellion which in fact had never come into existence, but in reality to further the interests of the secessionists. When the history of that great struggle with its antecedent and its consequent circumstances is written with a pen that shall indite naught but truth, when prejudice and partisanship are lived down, it may appear that Jefferson Davis rather than James Buchanan was the prime cause of the great mistake. And General Johnston who commanded the army in the west; he who was so vehement in his denunciation of the rebel "Mormons," and who rejoiced in being selected to chastise them into submission; who, because of his vindictiveness incurred the ill-favor of the governor, whose _posse comitatus_ the army was; what became of him, at one time so popular that he was spoken of as a likely successor to Winfield Scott in the office of general-in-chief of the United States army? He left Utah in the early stages of the rebellion, turned his arms against the flag he had sworn to defend, doffed the blue, donned the grey, and fell a rebel on the field of Shiloh. Changes many and great followed in bewildering succession in Utah. The people were besought to take sides with the South in the awful scenes of cruel strife; it was openly stated in the east that Utah had allied herself with the cause of secession; and by others that the design was to make Salt Lake City the capital of an independent government. And surely such conjectures were pardonable on the part of all whose ignorance and prejudice still nursed the delusion of "Mormon" disloyalty. Moreover, had the people been inclined to rebellion what greater opportunity could they have wished? Already a North and a South were talked of--why not set up also a West? A supreme opportunity had come and how was it used? It was at this very time that the Overland Telegraph line, which had been approaching from the Atlantic and the Pacific, was completed, and the first tremor felt in that nerve of steel carried these words from Brigham Young: Utah has not seceded, but is firm for the constitution and laws of our country. The "Mormon" people saw in their terrible experiences and in the outrages to which they had been subjected, only the mal-administration of laws and the subversion of justice through human incapacity and hatred. Never even for a moment did they question the supreme authority and the inspired origin of the constitution of their land. They knew no North, no South, no East, no West; they stood positively by the constitution, and would have nothing to do in the bloody strife between brothers, unless indeed they were summoned by the authority to which they had already once loyally responded, to furnish men and arms for their country's need. Following the advent of the telegraph came the railway; and the land of "Mormondom" was no longer isolated. Her resources were developed, her wealth became a topic of the world's wonder; the tide of immigration swelled her population, contributing much of the best from all the civilized nations of the earth. Every reader of recent and current history has learned of her rapid growth; of her repeated appeals for the recognition to which she had so long been entitled in the sisterhood of states; of the prompt refusals with which her pleas were persistently met, though other territories with smaller and more illiterate populations, more restricted resources, and in every way weaker claims, were allowed to assume the habiliments of maturity, while Utah, lusty, large and strong, was kept in swaddling clothes. But the cries of the vigorous infant were at length heeded, and in answer to the seventh appeal of the kind, Utah's star was added to the nation's galaxy. But let us turn more particularly to the history of the Church itself. For a second time and thrice thereafter, the Church of Jesus Christ of Latter-day Saints has been deprived of its president, and on each occasion were reiterated the prophecies of disruption uttered at the time of Joseph Smith's assassination. Calm observers declared that as the shepherd had gone, the flock would soon be dispersed; while others, comparable only to wolves, thinking the fold unguarded, sought to harry and scatter the sheep. But "Mormonism" died not; every added pang of grief served but to unite the people. When Brigham Young passed from earth, he was mourned of the people as deeply as was Moses of Israel. And had he not proved himself a Moses, aye and a Joshua, too? He had led the people into the land of holy promise, and had divided unto them their inheritances. He was a man with clear title as one of the small brotherhood we call great. As carpenter, farmer, pioneer, capitalist, financier, preacher, apostle, prophet--in everything he was a leader among men. Even those who opposed him in politics and in religion respected him for his talents, his magnanimity, his liberality, and his manliness; and years after his demise, men who had refused him honor while alive brought their mites and their gold to erect a monument of stone and bronze to the memory of this man who needs it not. With his death closed another epoch in the history of his people, and a successor arose, one who was capable of leading and judging under the changed conditions. ----------- But perhaps I am suspected of having forgotten or of having intentionally omitted reference to what popular belief once considered the chief feature of "Mormonism," the cornerstone of the structure, the secret of its influence over its members, and of its attractiveness to its proselytes, viz., the peculiarity of the "Mormon" institution of marriage. The Latter-day Saints were long regarded as a polygamous people. That plural marriage has been practised by a limited proportion of the people, under sanction of Church ordinance, has never since the introduction of the system been denied. But that plural marriage is a vital tenet of the Church is not true. What the Latter-day Saints call celestial marriage is characteristic of the Church, and is in very general practise; but of celestial marriage, plurality of wives was an incident, never an essential. Yet the two have often been confused in the popular mind. We believe in a literal resurrection and an actual hereafter, in which future state shall be recognized every sanctified and authorized relationship existing here on earth--of parent and child, brother and sister, husband and wife. We believe, further that contracts as of marriage, to be valid beyond the veil of mortality must be sanctioned by a power greater than that of earth. With the seal of the holy Priesthood upon their wedded state, these people believe implicitly in the perpetuity of that relationship on the far side of the grave. They marry not with the saddening limitation "Until death do you part," but "For time and for all eternity."[3] This constitutes celestial marriage. The thought that plural marriage has ever been the head and front of "Mormon" offending, that to it is traceable as the true cause the hatred of other sects and the unpopularity of the Church, is not tenable to the earnest thinker. Sad as have been the experiences of the people in consequence of this practise, deep and anguish-laden as have been the sighs and groans, hot and bitter as have been the tears so caused, the heaviest persecution, the cruelest treatment of their history began before plural marriage was known in the Church. [Footnote 3: For treatment of Celestial Marraige and other Temple ordinances, see "The House of the Lord," by the present author, Salt Lake City, Utah, 1912.] There is no sect nor people that sets a higher value on virtue and chastity than do the Latter-day Saints, nor a people that visits surer retribution upon the heads of offenders against the laws of sexual purity. To them marriage is not, can never be, a civil compact alone; its significance reaches beyond the grave; its obligations are eternal; and the Latter-day Saints are notable for the sanctity with which they invest the marital state. It has been my privilege to tread the soil of many lands, to observe the customs and study the habits of more nations than one; and I have yet to find the place and meet the people, where and with whom the purity of man and woman is held more precious than among the maligned "Mormons" in the mountain valleys of the west. There I find this measure of just equality of the sexes-- _that the sins of man shall not be visited upon the head of woman_. At the inception of plural marriage among the Latter-day Saints, there was no law, national or state, against its practise. This statement assumes, as granted, a distinction between bigamy and the "Mormon" institution of plural marriage. In 1862, a law was enacted with the purpose of suppressing plural marriage, and, as had been predicted in the national Senate prior to its passage, it lay for many years a dead letter. Federal judges and United States attorneys in Utah, who were not "Mormons" nor lovers of "Mormonism," refused to entertain complaints or prosecute cases under the law, because of its manifest injustice and inadequacy. But other laws followed, most of which, as the Latter-day Saints believe, were aimed directly at their religious conception of the marriage contract, and not at social impropriety nor sexual offense. At last the Edmunds-Tucker act took effect, making not the marriage alone but the subsequent acknowledging of the contract an offense punishable by fine or imprisonment or both. Under the spell of unrighteous zeal, the federal judiciary of Utah announced and practised that most infamous doctrine of segregation of offenses with accumulating penalties. I who write have listened to judges instructing grand juries in such terms as these: that although the law of Congress designated as an offense the acknowledging of more living wives than one by any man, and prescribed a penalty therefor, as Congress had not specified the length of time during which this unlawful acknowledging must continue to constitute the offense, grand juries might indict separately for every day of the period during which the forbidden relationship existed. This meant that for an alleged misdemeanor--for which Congress prescribed a maximum penalty of six months' imprisonment and a fine of three hundred dollars--a man might be imprisoned for life, aye, for many terms of a man's natural life did the court's power to enforce its sentences extend so far, and might be fined millions of dollars. Before this travesty on the administration of law could be brought before the court of last resort, and there meet with the reversal and rebuke it deserved, men were imprisoned under sentences of many years' duration. The people contested these measures one by one in the courts; presenting in case after case the different phases of the subject, and urging the unconstitutionality of the measure. Then the Church was disincorporated, and its property both real and personal confiscated and escheated to the government of the United States; and although the personal property was soon restored, real estate of great value long lay in the hands of the court's receiver, and the "Mormon" Church had to pay the national government high rental on its own property. But the people have suspended the practise of plural marriage; and the testimony of the governors, judges, and district attorneys of the territory, and later that of the officers of the state, have declared the sincerity of the renunciation. As the people had adopted the practise under what was believed to be divine approval, they suspended it when they were justified in so doing. In whatever light this practise has been regarded in the past, it is today a dead issue, forbidden by ecclesiastical rule as it is prohibited by legal statute. And the world is learning, to its manifest surprise, that plural marriage and "Mormonism" are not synonymous terms. ----------- And so the story of "Mormonism" runs on; its finale has not yet been written; the current press presents continuously new stages of its progress, new developments of its plan. Today the Church of Jesus Christ of Latter-day Saints is stronger than ever before; and the people are confident that it is at its weakest stage for all time to come. It lives and thrives because within it are the elements of thrift and the forces of life. It embraces a boundless liberality of belief and practise; true toleration is one of its essential features; it makes love for mankind second only to love for Deity. Its creed provides for the protection of all men in their rights of worship according to the dictates of conscience. It contemplates a millennium of peace, when every man shall love his neighbor and respect his neighbor's opinion as he regards himself and his own--a day when the voice of the people shall be in unison with the voice of God. THE PHILOSOPHY OF "MORMONISM" CHAPTER I In this attempt to treat the philosophy of "Mormonism" it is assumed that no discussion of Christianity in general nor of the philosophy of Christianity is required. The "Mormon" creed, so far as there is a creed professed by the Latter-day Saints, is pre-eminently Christian in theory, precept, and practise. In what respect, then, may be properly asked, does "Mormonism" differ from the faith and practise of other professedly Christian systems--in short, what is "Mormonism?" First, let it be remembered that the term "Mormon," with its derivatives, is not the official designation of the Church with which it is usually associated. The name was originally applied in a spirit of derision, as a nick-name in fact, by the opponents of the Church; and was doubtless suggested by the title of a prominent publication given to the world through Joseph Smith in an early period of the Church's history. This, of course, is the Book of Mormon. Nevertheless, the people have accepted the name thus thrust upon them, and answer readily to its call. The proper title of the organization is "The Church of Jesus Christ of Latter-day Saints." The philosophy of "Mormonism" is declared in the name. The people claim this name as having been bestowed by revelation and therefore that, like other names given of God as attested by scriptural instances, it is at once name and title combined. The Church declines to sail under any flag of man-made design; it repudiates the name of mortals as a part of its title, and thus differs from Lutherans and Wesleyans, Calvinists, Mennonites, and many others, all of whom, worthy though their organizations may be, elevating as may be their precepts, good as may be their practises, declare themselves the followers of men. This is not the church of Moses nor the prophets, of Paul nor of Cephas, of Apollos nor of John; neither of Joseph Smith nor of Brigham Young. It asserts its proud claim as the Church of Jesus Christ. It refuses to wear a name indicative of distinctive or peculiar doctrines; and in this particular, it differs from churches Catholic and Protestant, Presbyterian, Congregationalist, Unitarian, Methodist and Baptist; its sole distinguishing features are those of the Church of Christ. In an effort to present in concise form the cardinal doctrines of this organization, I cannot do better than quote the so-called _Articles of Faith of the Church of Jesus Christ of Latter-day Saints_, which have been in published form before the world for over half a century.[4] [Footnote 4: For extended treatment of "Mormon" doctrine see "The Articles of Faith: a Series of Lectures on the Principal Doctrines of the Church of Jesus Christ of Latter-day Saints," by James E. Talmage. Published by the Church: Salt Lake City, Utah; 485 pp.] 1. We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost. 2. We believe that men will be punished for their own sins, and not for Adam's transgression. 3. We believe that, through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the gospel. 4. We believe that the first principles and ordinances of the gospel are: First, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost. 5. We believe that a man must be called of God, by prophecy, and by the laying on of hands, by those who are in authority, to preach the gospel and administer in the ordinances thereof. 6. We believe in the same organization that existed in the primitive church, namely, apostles, prophets, pastors, teachers, evangelists, etc. 7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. 8. We believe the Bible to be the word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the word of God. 9. We believe all that God has revealed, all that he does now reveal, and we believe that he will yet reveal many great and important things pertaining to the Kingdom of God. 10. We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion will be built upon this [the American] continent; that Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory. 11. We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may. 12. We believe in being subject to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law. 13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed we may say that we follow the admonition of Paul, We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.--JOSEPH SMITH. This brief summary of "Mormon" doctrine appears over the signature of Joseph Smith--the man whom the Latter-day Saints accept as the instrument in divine hands of re-establishing the Church of Christ on earth, in this the Dispensation of the Fulness of Times. Let it not be supposed, however, that these Articles of Faith are, or profess to be, a complete code of the doctrines of the Church, for, as declared in one of the "Articles," belief in continuous revelation from Heaven is a characteristic feature of "Mormonism." Yet it is to be noted that no doctrine has been promulgated, which by even strained interpretation could be construed as antagonistic to this early declaration of faith. Nor has any revelation to the Church yet appeared in opposition to earlier revelation of this or of by-gone dispensations. To most of the declarations in the Articles of Faith, many sects professing Christianity could confidently pledge allegiance; to many of them, all Christian organizations could and professedly do subscribe. Belief in the existence and powers of the Supreme Trinity; in Jesus Christ as the Savior and Redeemer of mankind; in man's individual accountability for his doings; in the acceptance of sacred writ as the Word of God; in the rights of Worship according to the dictates of conscience; in all the moral virtues;--these professions and beliefs are as a common creed in the realm of Christendom. There is no peculiarly "Mormon" interpretation, in the light of which these principles of faith and practise are viewed by the Latter-day Saints, except in a certain simplicity and literalness of acceptance--gross literalness, unrefined materialism, it has been called by some critical opponents. The gospel plan as accepted and taught by the Latter-day Saints is strikingly simple; disappointing in its simplicity, indeed, to the mind that can find satisfaction in mysteries alone, and to him whose love for metaphor, symbolism, and imagery are stronger than his devotion to truth itself, which may or may not be thus embellished. The Church asserts that the wisdom of human learning, while ranking among the choicest of earthly possessions, is not essential to an understanding of the gospel; and that the preacher of the Word must be otherwise endowed than by the learning of the schoolmen. "Mormonism" is for the wayfaring man, not less than for the scholar, and it possesses a simplicity adapting it to the one as to the other. A few of the characteristically "Mormon" tenets may perhaps be profitably considered. "Mormonism" affirms its unqualified belief in the Godhead as the Holy Trinity, comprising Father, Son, and Holy Ghost; each of the three a separate and individual personage; the Father and the Son each a personage of spirit and of immortalized body; the Holy Ghost a personage of spirit. The unity of the Godhead is accepted in the literal fulness of scriptural declaration--that the three are one in purpose, plan and method, alike in all their Godly attributes; one in their divine omniscience and omnipotence; yet as separate and distinct in their personality as are any three inhabitants of earth. "Mormonism" claims that scriptures declaring the oneness of the Trinity admit of this interpretation; that such indeed is the natural interpretation; and that the conception is in accord with reason. We hold that mankind are literally the spiritual children of God; that even as the Christ had an existence with the Father before coming to earth to take upon himself a tabernacle of flesh, to live and to die as a man in accordance with the fore-ordained plan of redemption, so, too, every child of earth had an existence in the spirit-state before entering upon this mortal probation. We hold the doctrine to be reasonable, scriptural and true, that mortal birth is no more the beginning of the soul's existence than is death its end. The time-span of mortal life is but one stage in the soul's career, separating the eternity that has preceded from the eternity that is to follow. And this mortal existence is one of the Father's great gifts to his spiritual children, affording them the opportunity of an untrammeled exercise of their free agency, the privilege of meeting temptation and of resisting it if they will, the chance to win exaltation and eternal life. We claim that all men are equal as to earthly rights and human privileges; but that each has individual capacity and capabilities; that in the primeval world there were spirits noble and great, as there were others of lesser power and inferior purpose. There is no chance in the number or nature of spirits that are born to earth; all who are entitled to the privileges of mortality and have been assigned to this sphere shall come at the time appointed, and shall return to inherit each the glory or the degradation to which he has shown himself adapted. The gospel as understood by the Latter-day Saints affirms the unconditional free-agency of man--his right to accept good or evil, to choose the means of eternal progression or the opposite, to worship as he elects, or to refuse to worship at all--and then to take the consequences of his choice. "Mormonism" rejects what it regards as a heresy, the false doctrine of pre-destination as an absolute compulsion or even as an irresistible tendency forced upon the individual toward right or wrong--as a pre-appointment to eventual exaltation or condemnation; yet it affirms that the infinite wisdom and fore-knowledge of God makes plain to him the end from the beginning; and that he can read in the natures and dispositions of his children, their destiny. "Mormonism" claims an actual and literal relationship of parent and child between the Creator and man--not in the figurative sense in which the engine may be called the child of its builder; not the relationship of a thing mechanically made to the maker thereof; but the kinship of father and offspring. In short it is bold enough to declare that man's spirit being the offspring of Deity, and man's body though of earthy components yet being in the very image and likeness of God, man even in his present degraded--aye, fallen condition--still possesses, if only in a latent state, inherited traits, tendencies and powers that tell of his more than royal descent; and that these may be developed so as to make him, even while mortal, in a measure Godlike. But "Mormonism" is bolder yet. It asserts that in accordance with the inviolable law of organic nature--that like shall beget like, and that multiplication of numbers and perpetuation of species shall be in compliance with the condition "each after his kind," the child may achieve the former status of the parent, and that in his mortal condition man is a God in embryo. However far in the future it may be, what ages may elapse, what eternities may pass before any individual now a mortal being may attain the rank and sanctity of godship, man nevertheless carries in his soul the possibilities of such achievement; even as the crawling caterpillar or the corpse-like chrysalis holds the latent possibility, nay, barring destruction, the certainty indeed, of the winged imago in all the glory of maturity. "Mormonism" claims that all nature, both on earth and in heaven, operates on a plan of advancement; that the very Eternal Father is a progressive Being; that his perfection, while so complete as to be incomprehensible by man, possesses this essential quality of true perfection--the capacity of eternal increase. That therefore, in the far future, beyond the horizon of eternities perchance, man may attain the status of a God. Yet this does not mean that he shall be then the equal of the Deity he now worships nor that he shall ever overtake those intelligences that are already beyond him in advancement; for to assert such would be to argue that there is no progression beyond a certain stage of attainment, and that advancement is a characteristic of low organization and inferior purpose alone. We believe that there was more than the sounding of brass or the tinkling of wordy cymbals in the fervent admonition of the Christ to his followers--"Be ye therefore perfect, even as your Father which is in heaven is perfect." (Matt. 5:48.) But it is beyond dispute that in his present state, man is far from the condition of even a relatively perfect being. He is born heir to the weaknesses as well as to the excellencies of generations of ancestors; he inherits potent tendencies for both good and evil; and verily, it seems that in the flesh he has to suffer for the sins of his progenitors. But divine blessings are not to be reckoned in terms of earthly possessions or bodily excellencies alone; the child born under conditions of adversity may after all be richly endowed with opportunity, opportunity which, perhaps, had been less of service amid the surroundings of luxury. We hold that the Father has an individual interest in his children; and that surely in the rendering of divine judgment, the conditions under which each soul has lived in mortality shall be considered. "Mormonism" accepts the doctrine of the Fall, and the account of the transgression in Eden, as set forth in Genesis; but it affirms that none but Adam is or shall be answerable for Adam's disobedience; that mankind in general are absolutely absolved from responsibility for that "original sin," and that each shall account for his own transgressions alone; that the Fall was foreknown of God--that it was turned to good effect by which the necessary condition of mortality should be inaugurated; and that a Redeemer was provided, before the world was; that general salvation, in the sense of redemption from the effects of the Fall, comes to all without their seeking it; but that individual salvation or rescue from the effects of personal sins is to be acquired by each for himself by faith and good works through the redemption wrought by Jesus Christ. The Church holds that children are born to earth in a sinless state, that they need no individual redemption; that should they die before reaching years of accountability, they return without taint of earthly sin; but as they attain youth or maturity in the flesh, their responsibility increases with their development. According to the teachings of "Mormonism," Christ's instructions to the people to pray "Thy Kingdom come, thy will be done, on earth as it is in heaven" was not a petition for the impossible, but a fore-shadowing of what shall eventually be. We believe that the day shall yet come when the Kingdom of God on earth shall be one with the Kingdom in heaven; and one King shall rule in both. The Church is regarded as the beginning of this Kingdom on earth; though until the coming of the King, there is no authority in the Church exercising or claiming temporal rule or dominion among the governments of earth. Yet the Church is none the less the beginning of the Kingdom, the germ from which the Kingdom shall develop. And the Church must be in direct communication with the heavenly Kingdom of which the earthly Kingdom when established shall be a part. Of such a nature was the Church in so far as it existed before the time of Christ's earthly ministry; for the biblical record is replete with instances of direct communication between the prophets and their God. The scriptures are silent as to a single dispensation in which the spiritual leaders of the people depended upon the records of earlier times and by-gone ages for their guidance; but on the contrary, the evidence is complete that in every stage of the Church's history the God of heaven communicated his mind and will unto his earthly representatives. Israel of old were led and governed in all matters spiritual and to a great extent in their temporal affairs by the direct word of revelation. Noah did not depend upon the record of God's dealings with Adam or Enoch, but was directed by the very word and voice of the God whom he represented. Moses was no mere theologian trained for his authority or acts on what God had said to Abraham, to Isaac, or to Jacob; he acted in accordance with instructions given unto him from time to time, as the circumstances of his ministry required. And so on through all the line of prophets, major and minor, down to the priest of the course of Abia unto whom the angel announced the birth of John who was to be the direct fore-runner of the Messiah. When the Christ came in the flesh he declared that he acted not of himself but according to instructions given him of the Father. Thus the Messiah was a revelator, receiving while in the flesh communication direct and frequent from the heavens. By such revelation he was guided in his earthly ministry; by such he instructed his disciples; unto such he taught his apostles to look for safe guidance when he would have left them. During his earthly ministry Christ called and ordained men to offices in the Church. We have a record of apostles particularly, numbering twelve, and beside these, seventy others who were commissioned to preach, teach, baptize and perform other ordinances of the Church. After our Lord's departure, we read of the apostles continuing their labors in the light of continued revelation. By this sure guide they selected and set apart those who were to officiate in the Church. By revelation, Peter was directed to carry the gospel to the Gentiles; which expansion of the work was inaugurated by the conversion of the devout Cornelius and his household. By revelation, Saul of Tarsus became Paul the Apostle, a valiant defender of the faith. Holy men of old spake and wrote as they were moved upon by the Holy Ghost and depended not upon the precedents of ancient history nor entirely upon the law then already written. They operated under the conviction that the living Church must be in communication with its living Head; and that the work of God, while it was to be wrought out through the instrumentality of man, was to be directed by him whose work it was, and is. "Mormonism" claims the same necessity to exist today. It holds that it is no more nearly possible now than it was in the days of the ancient prophets or in the apostolic age for the Church of Christ to exist without direct and continuous revelation from God. This necessitates the existence and authorized ministrations of prophets, apostles, high priests, seventies, elders, bishops, priests, teachers and deacons, now as anciently--not men selected by men without authority, clothed by human ceremonial alone, nor men with the empty names of office, but men who bear the title because they possess the authority, having been called of God. Is it unreasonable, is it unphilosophical, thus to look for additional light and knowledge? Shall religion be the one department of human thought and effort in which progression is impossible? What would we say of the chemist, the astronomer, the physicist, or the geologist, who would proclaim that no further discovery or revelation of scientific truth is possible, or who would declare that the only occupation open to students of science is to con the books of by-gone times and to apply the principles long ago made known, since none others shall ever be discovered? The chief motive impelling to research and investigation is the conviction that to knowledge and wisdom there is no end. "Mormonism" affirms that all wisdom is of God, that the halo of his glory is intelligence, and that man has not yet learned all there is to learn of him and his ways. We hold that the doctrine of continuous revelation from God is not less philosophical and scientific than scriptural. CHAPTER II The Latter-day Saints affirm that the authority to act in the name of God--the Holy Priesthood--has been restored to earth in this dispensation and age, in accordance with the inspired predictions of earlier times. But, it may be asked, what necessity was there for a restoration if the Priesthood had been once established upon earth? None indeed, had it never been taken away. A general apostasy from the primitive Church is conceded in effect by some authorities in ecclesiastical history; though few admit the entire discontinuance of priestly power, or the full suspension of authority to operate in the ordinances of the Church. This great apostasy was foretold. Paul warned the Saints of Thessalonica against those who claimed that the second coming of Christ was then near at hand: "For," said he, "that day shall not come except there come a falling away first." (II Thess. 2:3.) "Mormonism" contends that there has been a general falling away from the Church of Christ, dating from the time immediately following the apostolic period. We believe that the proper interpretation of history will confirm this view; and, moreover, that the inspired scriptures foretold just such a condition.[5] [Footnote 5: See "The Great Apostasy: Considered in the Light of Scriptural and Secular History," by James E. Talmage. Published by the _Deseret News_, Salt Lake City, Utah; 176 pp.] If the Priesthood had been once taken from the earth no human power could re-establish it; the restoration of this authority from heaven would be necessary. The Church claims that in the present age this restoration has been effected by the personal ministrations of those who exercised the authority in earlier dispensations. Thus, in 1829, Joseph Smith and Oliver Cowdery received the Lesser or Aaronic Priesthood under the hands of John the Baptist, who visited them as a resurrected being--the same Baptist who by special and divine commission held the authority of that Priesthood in the dispensation of the "Meridian of Time." Later, the Higher or Melchizedek Priesthood was conferred upon them through the personal ministrations of Peter, James, and John--the same three who constituted the presidency of the apostolic body in the primitive Church, after the departure of the Lord Jesus Christ by whom it was founded. That the claim is a bold one is conceded without argument. The Church of Jesus Christ of Latter-day Saints professes to have the Priesthood of old restored in its fulness; and, moreover, while acknowledging the right of every individual as of every sect or other organization of individuals to believe and practise according to choice in matters religious, it affirms that it is the only Church on the face of the earth possessing this authority and Priesthood; and that therefore it is _The Church_ and the only Church of Christ upon the earth today. It holds as absolutely indispensable to proper Church organization, the presence of the living oracles of God who shall be directed from the heavens in their earthly ministry; and these, "Mormonism" asserts, are to be found with the Church of Jesus Christ. "Mormonism" emphasizes the doctrine that that which is Caesar's be given unto Caesar, while that which is God's be rendered unto him. Therefore, it teaches that all things pertaining unto earth, and unto man's earthly affairs, may with propriety be regulated by earthly authority, but that in the performance of any ordinance, rite, or ceremony, claimed to be of effect beyond, the grave, a power greater than that of man is requisite or the performance is void. Therefore, membership in the Church, which, if of any value and significance at all, is of more than temporal meaning, must be governed by laws which are prescribed by the powers of heaven. "Mormonism" recognizes Jesus Christ as the head of the Church, as the literal Savior and Redeemer of mankind, as the King of kings and Lord of lords, as the One whose right it is to reign on earth, who shall yet subdue all worldly kingdoms under his feet, who shall present the earth in its final state of redemption to the Father. It is his right to prescribe the conditions under which mankind may be made partakers of his bounty and of the privileges of the victory won by him over death and the grave. The Church claims that faith in God is essential to intelligent service of him; and that faith, trust, confidence in God as the Father of mankind, as the Supreme Being to whom all shall render account of their deeds and misdeeds, must lead to a desire to serve him and thus produce repentance. Faith in God and genuine repentance of sin, of necessity, therefore constitute the fundamental principles of the gospel. It is reasonable to expect that after man has developed faith in God, and has repented of his sins, he will be eager to find a means of demonstrating his sincerity; and this means is found in the requirement concerning baptism as essential to entrance into the Church, and as a means whereby remission of sins may be obtained. As to the mode of baptism, the Church affirms that immersion alone is the one method sanctioned by scripture, and that this mode has been expressly prescribed by revelation in the present dispensation. Water baptism, then, becomes a basic principle and the first essential ordinance of the gospel. It is to be administered by one having authority; and that authority rests in the Priesthood given of God. Following baptism by water, comes the ordinance of the bestowal of the Holy Ghost by the authorized imposition of hands, which constitutes the true baptism of the Spirit. These requirements, designated specifically the "first principles and ordinances of the gospel," "Mormonism" claims to be absolutely essential to membership in the Church of Christ, and this without modification or qualification as to the time at which the individual lived in mortality. Then with propriety it may be asked:--What shall become of those who lived and died while the Priesthood was not operative upon the earth?--those who have worked out their mortal probation during the ages of the great apostasy? Furthermore, what shall be the destiny of those who, though living in a time of spiritual light, perhaps had not the opportunity of learning and obeying the gospel requirements? Here again the inherent justice of "Mormon" philosophy shows itself in the doctrine of salvation for the dead. No distinction is made between the living and the dead in the solemn declaration of the Savior to Nicodemus, which appears to have been given the widest possible application,--that except a man be born of water and of the spirit he cannot enter into the Kingdom of God. (John 3:1-5.) "Mormonism" proclaims something more than a heaven and a hell, to one or the other of which all spirits of men shall be assigned, perhaps on the basis of a very narrow margin of merit or demerit. As it affirms the existence of an infinite range of graded intelligences, so it claims the widest and fullest gradation of conditions of future existence. It holds that the honest, though, perchance, mistaken soul who lived or tried to live according to the light he had received, shall be counted among the honorable of the earth, and shall find opportunity, if not here then in the hereafter, for compliance with the requirements essential for salvation. It teaches that repentance with all its attendant blessings shall be possible beyond the grave; but that inasmuch as the change we call death does not transform the character of the soul, repentance there will be difficult for him who has ruthlessly and willfully rejected the manifold opportunities afforded him for repentance here. It asserts that even the heathen devotee who may have bowed down to stocks and stones, if in so doing he was obeying the highest law of worship which to his benighted soul had come, shall have part in the first resurrection, and shall be afforded the opportunity, which on earth he had not found, of doing that which is required of God's children for salvation. And for all the dead who have been without the privileges, perhaps indeed without the knowledge, of compliance with Christ's law, there shall be given opportunity in the hereafter. Nevertheless, this life of ours is no trifle, no insignificant incident in the soul's eternal course, having but small and temporal importance, the omissions of which can be rectified with ease by the individual beyond the veil. If compliance with the divine law as exemplified by the requirements of faith, repentance, baptism, and the bestowal of the right to the ministrations of the Holy Ghost, are essential to the salvation of those few who just now are counted among the living, such is not less necessary for those who once were living but now are dead. Who are the living of today but those who shortly shall be added to the uncounted dead? Who are the dead but those who at some time have lived in mortality? Christ has been ordained to be judge of both quick and dead; he is Lord of living and dead as man uses these terms, for all live unto him. How then shall the dead receive the blessings and ordinances denied to them or by them neglected while in the flesh? "Mormonism" answers: By the vicarious work of the living in their behalf! It was this great and privileged labor to which the prophet Malachi referred in his solemn declaration, that before the great and dreadful day of the Lord, Elijah should be sent with the commission to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Elijah's visitation to earth has been realized. On the 3rd of April, in the year 1836, there appeared unto Joseph Smith and Oliver Cowdery, in the temple erected by the. Latter-day Saints at Kirtland, Ohio, Elijah the prophet, who announced that the time spoken of by Malachi had fully come; then and there he bestowed the authority, for this dispensation, to inaugurate and carry on this labor in behalf of the departed. As to the fidelity with which the Latter-day Saints have sought to discharge the duties thus divinely required at their hands, let the temples erected in poverty as in relative prosperity--by the blood and tears of the people--testify. Two of these great edifices were constructed by the Latter-day Saints in the days of their tribulation, in times of their direst persecution,--one at Kirtland, Ohio, the other at Nauvoo, Illinois. The first is still standing, though no longer possessed by the people who built it; and no longer employed for the furtherance of the purposes of its erection; the second fell a prey to flames enkindled by mobocratic hate. Four others have been constructed in the vales of Utah, and are today in service, dedicated to the blessing of the living, and particularly to the vicarious labor of the living in behalf of the dead. In them the ordinances of baptism, and the laying on of hands for the bestowal of the Holy Ghost, are performed upon the living representatives of the dead.[6] [Footnote 6: For a detailed treatment of Temples and Temple labor among the Latter-day Saints, including a study of the doctrine of vicarious labor for the dead, see "The House of the Lord, a Study of Holy Sanctuaries Ancient and Modern," including forty-six plates illustrative of modern Temples; by James E. Talmage. Published by the Church: Salt Lake City, Utah; 336 pp.] But this labor for the dead is two-fold; it comprises the proper performance of the required ordinances on earth, and the preaching of the gospel to the departed. Shall we suppose that all of God's good gifts to his children are restricted to the narrow limits of mortal existence? We are told of the inauguration of this great missionary labor in the spirit world, as effected by the Christ himself. After his resurrection, and immediately following the period during which his body had lain in the tomb guarded by the soldiery, he declared to the sorrowing Magdalene that he had not at that time ascended to his Father; and, in the light of his dying promise to the penitent malefactor who suffered on a cross by his side, we learn that he had been in paradise. Peter also tells us of his labors--that he was preaching to the spirits in prison, to those who had been disobedient in the days of Noah when the long-suffering of God waited while the ark was preparing. If it was deemed necessary or just that the gospel be carried to spirits that were disobedient or neglectful in the days of Noah, are we justified in concluding that others who have rejected or neglected the word of God shall be left in a state of perpetual condemnation? "Mormonism" claims that not only shall the gospel be carried to the living, and be preached to every creature, but that the great missionary labor, the burden of which has been placed on the Church, must of necessity be extended to the realm of the dead. It declares unequivocally that without compliance with the requirements established by Jesus Christ, no soul can be saved from the fate of the condemned; but that opportunity shall be given to every one in the season of his fitness to receive it, be he heathen or civilized, living or dead. The whole duty of man is to live and work according to the highest laws of right made known to him, to walk according to the best light that has been shed about his path; and while Justice shall deny to every soul that has not rendered obedience to the law, entrance into the kingdom of the blessed, Mercy shall claim opportunity for all who, have shown themselves willing to receive the truth and obey its behests. It will be seen, then, that "Mormonism" offers no modified or conditional claims as to the necessity of compliance with the laws and ordinances of the gospel by every responsible inhabitant of earth unto whom salvation shall come. It distinguishes not between enlightened and heathen nations, nor between men of high and low intelligence; nor even between the living and the dead. No human being who has attained years of accountability in the flesh, may hope for salvation in the kingdom of God until he has rendered obedience to the requirements of Christ, the Redeemer of the world. But while thus decisive, "Mormonism" is not exclusive. It does not claim that all who have failed to accept and obey the gospel of eternal life shall be eternally and forever damned. While boldly asserting that the Church of Jesus Christ of Latter-day Saints is the sole repository of the Holy Priesthood as now restored to earth, it teaches and demands the fullest toleration for all individuals, and organizations of individuals, professing righteousness; and holds that each shall be rewarded for the measure of good he has wrought, to be adjudged in accordance with the spiritual knowledge he has gained. For such high claims combined with such professions of tolerance, the Church has been accused of inconsistency. Let it not be forgotten, however, that toleration is not acceptance. I may believe with the utmost fulness of my soul's powers that I am right and my neighbor is wrong concerning any proposition or principle; but such conviction gives me no semblance of right for interfering with his exercise of freedom. The only bounds to the liberty of an individual are such as mark the liberty of another, or the rights of the community. God himself treats as sacred, and therefore as inviolable, the freedom of the human soul. "Know this, that every soul is free To choose his life and what he'll be; For this eternal truth is given, That God will force no man to heaven. "He'll call, persuade, direct aright, Bless him with wisdom, love, and light; In nameless ways be good and kind, But never force the human mind." "Mormonism" contends that no man or nation possesses the right to forcibly deprive even the heathen of his right to worship his deity. Though idolatry has been marked from the earliest ages with the seal of divine disfavor, it may represent in the unenlightened soul the sincerest reverence of which the person is capable. He should be taught better, but not compelled to render worship which to him is false because in violation of his conscience. In further defense of the Latter-day Saints against the charge of inconsistency for this their tolerance toward others whom they verily believe to be wrong, let me again urge the cardinal principle that every man is accountable for his acts, and shall be judged in the light of the law as made known to him. There is no claim of universal forgiveness; no unwarranted glorification of Mercy to the degrading or neglect of Justice; no thought that a single sin of omission or of commission shall fail to leave its wound or scar. In the great future there shall be found a place for every soul, whatever his grade of spiritual intelligence may be. "In my Father's house are many mansions," (John 14:2), declared the Savior to his apostles; and Paul adds, "There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun and another glory of the moon and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead," (I Cor. 15:40-42). The Latter-day Saints claim a revelation of the present dispensation as supplementing the scripture just quoted. From this later scripture (see D&C, Sec. 76), we learn that there are three well-defined degrees in the future state, with numerous, perhaps numberless, gradations. There is the _celestial state_ provided for those who have lived the whole law, who have accepted the testimony of the Christ, who have complied with the required ordinances of the gospel, who have been valiant in the cause of virtue and truth. Then there is the _terrestrial state_, comparable to the first as is the moon to the sun. This shall be given to the less valiant, to many who are nevertheless among the worthy men of the earth, but who perchance have been deceived as to the gospel and its requirements. The _telestial state_ is for those who have failed to live according to the light given them; those who have had to suffer the results of their sins; those who have been of Moses, of Paul, of Apollos, and of any one of a multitude of others, but not of the Christ. We hold that there is a wide difference between salvation and exaltation; that there are infinite gradations beyond the grave as there are here, and as there were in the state preceding this. "Mormonism" is frequently spoken of as a new religion, and the Church as a new church, a mere addition of one to the many sects that have so long striven for recognition and ascendency among men. It is new only as the springtime following the darkness and the cold of the year's night is new. The Church is a new one only as the ripening fruit is a new development in the course of the tree's growth. In a general and true sense, "Mormonism" is not new to the world. It is founded on the gospel of Christ which antedates this earth. The establishment of the Church in the present age was but a restoration. True, the Church is progressive as it ever has been; it is therefore productive of more and greater things as the years link themselves into the centuries; but the living seed contains within its husk all the possibilities of the mature plant. This so-called new, modern gospel is in fact the old one, the first one, come again. It demands the organization and the authority characteristic of the Church in former days, when there was a Church of God upon the earth; it expects no more consideration, and scarcely hopes for greater popularity, than were accorded the primitive Church. Opposition, persecution, and martyrdom have been its portion, but these tribulations it accepts, knowing well that to bear such has been the lot of the true Church in every age. "Mormonism" is more than a code of morals; it claims a higher rank than that of an organization of men planned and instituted by the wisdom and philosophy of men, however worthy. It draws a distinction between morality and religion; and affirms that human duty is not comprised in a mere avoidance of sin. It regards the strictest morality as an indispensable feature of every religious system claiming in any degree divine recognition; and yet it looks upon morality as but the alphabet from which the words and sentences of a truly religious life may be framed. However euphonious the words, however eloquent the periods, to make the writing of highest worth there must be present the divine thought; and this, man of himself cannot conceive. It affirms that there was a yesterday as there is a today, and shall be a tomorrow, in the dealings of God with men; that Through the ages one increasing purpose runs; and that purpose,--the working out of a divine plan, the ultimate object of which is the salvation and exaltation of the human family. The central feature of that plan was the earthly ministry and redeeming sacrifice of the Christ in the meridian of time; the consummation shall be ushered in by the return of that same Christ to earth as the Rewarder of righteousness, the Avenger of iniquity, and as the world's Judge. The Church holds that in the light of revelation, ancient and modern, and by a fair interpretation of the signs of the times, the second coming of the Redeemer is near at hand. The present is the final dispensation of the earth in its present state; these are the last days of which the prophets in all ages have sung. But of what use are theories and philosophies of religion without practical application? Of what avail is belief as a mere mental assent or denial? Let it develop into virile faith; vitalize it; animate it; then it becomes a moving power. The Latter-day Saints point with some confidence to what they have attempted and begun, and to the little they have already done in the line of their convictions, as proof of their sincerity. For the second coming of the Redeemer, preparation is demanded of men; and today, instead of the single priest crying in the wilderness of Judaea, there are thousands going forth among the nations with a message as definite and as important as that of the Baptist; and their proclamation is a reiteration of the voice in the desert--"Repent Repent! for the Kingdom of Heaven is at hand." The philosophy of "Mormonism" rests on the literal acceptance of a living, personal God, and on the unreserved compliance with his law as from time to time revealed. 
49526	----	(http://mormontextsproject.org/) THE MISSOURI PERSECUTIONS. BY ELDER B. H. ROBERTS. Author of "Outlines of Ecclesiastical History," "A New Witness for God," "The Rise and Fall of Nauvoo," "The Gospel," "Succession in the Presidency," etc. SALT LAKE CITY, UTAH: GEORGE Q. CANNON & SONS CO., PUBLISHERS, 1900. PREFACE. My chief purpose in publishing this book, and the one which will immediately follow--"The Rise and Fall of Nauvoo"--is to place in the hands of the youth of the Latter-day Saints a full statement of the persecutions endured by the early members of The Church in this last dispensation, in the States of Missouri and Illinois, that they may be made acquainted with the sacrifices which their fathers have made for the word of God and the testimony of Jesus Christ. And I indulge the hope that by becoming acquainted with the story of the suffering of the early saints, the faith of the Gospel will become all the more dear to the hearts of their immediate posterity and all the youth of Zion for many generations to come. I think without depreciating at all any other narrative of these events in our Church literature, I may claim that the story of the Missouri Persecutions in these pages is told more thoroughly than in any other of our present publications. This arises from the fact that this book deals with but a brief period in the history of The Church--from 1830 to 1838--and therefore admits of such a consideration of details as could not possibly be given to that period in any general history of The Church. This detailed treatment of the subject, in the opinion of the author, is justified because of the very important events which the treatise covers, and also for the reason that it is a period of our history which has been very much misrepresented, upon which misrepresentations false accusations are made against The Church and its leaders to this day. Those who have thought themselves called upon to oppose, if not to persecute, The Church in later years, frequently attempt to justify their present opposition by insinuating that The Church was driven from Missouri and Illinois for other reasons than adherence to an unpopular religion. The impression is sought to be created that it was for some overt acts against the State or National government, or for some offense against the spirit of American institutions, or because The Church leaders "were determined to be a law unto themselves," in disregard of the rights of others. It is, in part, to correct these false statements, and guard our youth against the influence of such calumnious insinuations, that I tell this story of the Missouri Persecutions; not that the history in these pages is written for the purpose of glozing over the defects in the character of the early members of The Church, or to claim for them absolute freedom from errors in judgment, or actual sinfulness in conduct. I have not written what may be called "argumentative history," only so far as a statement of the truth may be considered an argument. After these pages are read I feel sure that no one will be able to accuse me of failing to point out the errors of the early members of The Church; indeed, I have been careful to call attention to the complaints which the Lord made against their conduct; the reproofs of his inspired servants; and the repeated warnings sent to them by the Prophet Joseph Smith concerning the results of their conduct if there was not a speedy repentance. In Appendices will be found accounts of these same persecutions as told by writers of Missouri history. I quote these extracts from the _"History of Jackson County,"_ published by the Union Historical Company of Kansas City, Missouri, 1881; the _"History of Clay County,"_ published by the National Historical Company, 1885; the _"History of Daviess County,"_ by D. L. Kort; the _"History of Caldwell County,"_ by Crosby Johnson; and the _"History of Missouri,"_ published by the Union Historical Company. While these alleged histories of the "Mormon War," "Mormons in Jackson County," "Mormon Exodus," etc., etc., are contemptible for their distortion of facts and misrepresentations, the reader by having them at hand will at least have both sides of the story presented to him, and will be able by the means of comparison thus afforded, to judge where the truth of the matter lies; and it will contribute to the making of this book a valuable work of reference to the student of Church history. One other thing I ought to say in justice to myself, both in reference to this book and "The Rise and Fall of Nauvoo." Very much of the matter contained in the two volumes, indeed most of it, was published in a series of twenty-four articles some fifteen years ago, in _The Contributor,_ under the respective titles now used. Since that time very extensive quotations have been made from those articles, sometimes with, but often without, acknowledgement of the authorship; and to such extent has this been the case, that I feel it necessary to make mention of it, that I myself may not be charged with using the matter prepared by others, when in reality I am but using my own. Having called attention to this subject, I feel that it will not be out of place to say something further upon it. The fault, not to say literary crime, of plagiarism is by far too common. Some men who would never think of stealing a man's property, or even of using it without his permission, sometimes do not hesitate in public speech or in written articles or books to take all sorts of liberties with another's writings, quoting without acknowledgement not only sentences and paragraphs, but whole pages, and often page after page. And thus they bedeck themselves, not with "old, odd ends stolen out of Holy Writ," but in borrowed phrases and sentences--the fruits of another's research and thought and genius, if the writer from whom they steal possesses any. It is true that plagiarism is not a crime under the law. A man, if he so elects, may steal both the ideas and the literary construction of another, without fear of fine or imprisonment, but no writer or speaker worthy of respect would be found pilfering the thoughts or expressions of another, any more than a self-respecting, honest man would be found with stolen goods upon his back. Gradually there is being built up in The Church a very considerable and stately literature, historical, doctrinal and poetical; and for one I hope to see it, first of all, of a character that will be in harmony with the great Dispensation of the Gospel which it celebrates, that is, that it be honest. THE AUTHOR. CONTENTS. CHAPTER I. THE FACTS IN WHICH THE CHUCH OF JESUS CHRIST OF LATTER-DAY SAINTS HAD ITS ORIGIN. CHAPTER II. The Mission to the Lamanites. CHAPTER III. In Search of Zion. CHAPTER IV. The Land and the City. CHAPTER V. Settlement of the Saints In Missouri--Their Errors--Reproofs and Warnings. CHAPTER VI. Storm Clouds. CHAPTER VII. The Storm Breaks. CHAPTER VIII. Threats of the Mob--Appeal of the Saints. CHAPTER IX. Again the Storm. CHAPTER X. The Passively Good. CHAPTER XI. A "Bloody Day" CHAPTER XII. The "Honor" of a Mob. CHAPTER XIII. Scenes on the Banks of the Missouri--Exiled. CHAPTER XIV. Aftermath of the Expulsion. CHAPTER XV. An "Attempted Vindication" of Law. CHAPTER XVI. The Cause of Expulsion--Future Redemption. CHAPTER XVII. Importuning at the Feet of the Judge--the Governor--the President. CHAPTER XVIII. Zion's Camp. CHAPTER XIX. Zelph. CHAPTER XX. Dissensions in the Camp. CHAPTER XXI. Views Concerning Zion--Mob vs. Storm. CHAPTER XXII. Negotiations. CHAPTER XXIII. The Threatened Judgment--If--! CHAPTER XXIV. Attempt at Arbitration. CHAPTER XXV. The Pros and Cons of Arbitration Proposition. CHAPTER XXVI. An Interim--Blighted Hopes. CHAPTER XXVII. Peaceful Exodus from Clay County. CHAPTER XXVIII. Far West. CHAPTER XXIX. The Fall of David Whitmer and Oliver Cowdery. CHAPTER XXX. The Apostasy at Kirtland. CHAPTER XXXI. Adam-ondi-Ahman. CHAPTER XXXII. The Fourth of July, 1838. CHAPTER XXXIII. Kirtland Camp. CHAPTER XXXIV. Gallatin. CHAPTER XXXV. Boggs in Action--Defense Construed into Offense. CHAPTER XXXVI. De Witt. CHAPTER XXXVII. Millport. CHAPTER XXXVIII. Crooked River. CHAPTER XXXIX. Exterminating Order of Governor Boggs. CHAPTER XL. Haun's Mill. CHAPTER XLI. The Betrayal of Far West. CHAPTER XLII. Sad Scenes at Far West. CHAPTER XLIII. A Prophet's Rebuke. CHAPTER XLIV. "A Strong Point for Treason" CHAPTER XLV. Exodus from Missouri. CHAPTER XLVI. Again the Passively Good--Petitions. CHAPTER XLVII. The Escape of the Prophet from Missouri. CHAPTER XLVIII. A Prophecy that did not Fail. CHAPTER XLIX. A State's Shame. APPENDICES. "Mormons" in Jackson County, etc. THE MISSOURI PERSECUTIONS CHAPTER I. THE FACTS IN WHICH THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS HAD ITS ORIGIN. The story of the persecutions endured by the Latter-day Saints in Missouri, one of the sovereign States of the United States of America, properly begins with the advent of a mission to the Lamanites,[A] at Independence, Missouri, in the winter of 1830. But in order that those not acquainted with the history of The Church may understand how there came to be a mission to the Lamanites in 1830, and how there came to be a Church of Jesus Christ of Latter-day Saints to be persecuted, I think it proper to state briefly those facts in which The Church had its origin. [Footnote A: American Indians] I know the story has often been told--so often indeed that all novelty in relation to it has long since passed away. But in history there are certain foundation facts that are as essential to the right understanding of some particular phase of history as the employment of the first principles of the science of mathematics is to the solution of some particular problem in algebra; and the historical writer is as much bound to state those foundation facts as the mathematician is to use the first principles of his science in the solution of his problem. In the present instance, however, though I deem it necessary to tell again such a well known story as the rise of The Church, I shall attempt no embellishment of it; nor shall I deal with the religious condition of the world at the time of the origin of The Church with any view to establish the probability of the story; nor stop to call attention to the reasonableness and strength of it; nor the evidences of its truth, or necessity, although the temptation to do this is always strong whenever the facts of that story are passed before me in review. I shall content myself on this occasion with a mere statement of the facts, such as an annalist might make, without any further consideration of them whatsoever; and this because such a statement will serve my present purpose. Joseph Smith, the man who, under the direction of God, was the founder of The Church, was born at the little village of Sharon, Windsor County, in the State of Vermont, on the 23rd of December, in the year of our Lord 1805. When he was ten years of age the Smith family moved from Vermont to the State of New York, settling in Palmyra, Wayne County. Four years later the family moved a few miles south to the town of Manchester, Ontario County. Here, in the spring of 1820, a great religious revival agitated the community, and Joseph Smith was much affected by it. In the course of this religious excitement he was much perplexed over the discussion and strifes of the different Christian sects, and often wondered how it was that the Church of Christ could be so divided into contending factions. "I found," he said some years later when writing his recollections of those early days of his religious experience--"I found that there was a great clash in religious sentiment; if I went to one society they referred me to one plan, and another to another--each one pointing to his own particular creed as the _summum bonum_ of perfection. Considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully, believing that if God had a Church it would not be split up into factions, and that if he taught one society to worship one way and administer in one set of ordinances, he would not teach another principles which were diametrically opposed." [B] [Footnote B: From a letter to Mr. John Wentworth, written in 1842. Mr. Wentworth at the time was the editor of the _Chicago Democrat_.] In the midst of these perplexities Joseph's attention was called to the first chapter of the epistle of James, where it is written: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and unbraideth not; and it shall be given him." This instruction the youth determined to follow, and accordingly repaired to a secret place in the woods near his father's house, where he called upon God for wisdom. While so engaged he was seized upon by some power of darkness which threw him violently to the ground, and it seemed for a time that he was doomed to sudden destruction. It was no imaginary power, but some actual being from the unseen world who thus seized him. His tongue for a time was bound that he could not speak; darkness gathered about him; but, exerting all his powers, he called upon God to deliver him out of the hands of his enemy, and at the very moment he was ready to give up in despair and abandon himself to destruction, he beheld a pillar of light immediately over his head descending towards him. Its brightness was above that of the sun at noonday, and no sooner did it envelop him than he was freed from the enemy who had held him in his power. When the light rested upon him he beheld within it two personages standing above him in the air, whose brightness and glory defied all description. They exactly resembled each other in form and features. One of them, pointing to the other, said: "JOSEPH, THIS IS MY BELOVED SON, HEAR HIM." As soon as the youth gained his self-possession, he asked the personage to whom he was thus introduced, which of all the religious sects was right, that he might join it. He was answered that none of the sects were right; that their creeds were an abomination to God; that their professors were corrupt; that they drew near to God with their lips but their hearts were far removed from him; that they taught for doctrine the commandments of men; that they had a form of godliness but denied the power thereof; and he was strictly commanded to join none of them: but was informed that at some future time the fullness of the Gospel would be made known to him.[C] [Footnote C: Letter to Mr. John Wentworth, 1842. I cannot refrain at this point from calling attention, at least in a foot note, to the importance of this great vision which lies at the very foundation of what the world calls "Mormonism." At a glance it gives the reason for the existence of the Church of Jesus Christ of Latter-day Saints; and also the reason for the proclamation of the new dispensation of the Gospel it presents to the world. It makes known the awful fact that the Gospel was not on the earth at that time; that none of the churches were acknowledged of God as his; that divine authority to preach and administer the ordinances of salvation was not among men. Therefore if men were to have the Gospel of Jesus Christ it must be restored from heaven; the Church of Christ must be again established; divine authority must be renewed. Moreover, this splendid vision dispelled the vagaries that men had conjured up in respect to the person of Deity. Instead of being a personage without body, parts or passions, it revealed the fact that he had both body and parts, that he was in the form of man, or, rather, that man had been made in his image. The vision clearly proves that the Father and Son are distinct persons, and not one person as the Christian world believes. The oneness of the Godhead, so frequently spoken of in scripture, must therefore relate to oneness of sentiment and agreement in purpose--to likeness. The great revelation swept away the rubbish of human dogma, tradition and speculation that had accumulated in all the ages since Messiah's personal ministry on earth, by announcing that God did not acknowledge any of the sects of Christendom as his Church, nor their creeds as his gospel. Indeed, the Lord himself declared that they taught for doctrine the commandments of men. Thus the ground was cleared for the planting of the truth. The vision showed how mistaken the Christian world was in claiming that all revelation had ceased--that God would no more reveal himself to man. The vision created a witness for God on the earth: a man lived who could say to some purpose that God lived and that Jesus was the Christ, for he had seen and talked with them. Thus was laid anew the foundation for faith in God.--_Roberts_.] This heavenly visitation Joseph Smith related to many of his acquaintances, including some sectarian ministers, who generally disbelieved his story and ridiculed him for telling it; all said inspired dreams and revelations from God were no more to be expected. After an interval of three years Joseph Smith again received a heavenly visitant. On the 21st of September, 1823, after having retired to his chamber, he betook himself to prayer, seeking to know his standing before the Lord. While so engaged his room began to be filled with beautiful light, in the midst of which he beheld a personage who announced himself to be Moroni, one of the ancient prophets of the western hemisphere, now raised from the dead, and made an angel of God. He said he was sent from the Divine Presence to reveal the existence of an ancient record engraven upon plates of gold, giving an account of the origin of the American Indians; of God's hand-dealings with their forefathers; of the rise and fall of their civilization; of the ministry of the Lord Jesus Christ among them after his resurrection from the dead and of the establishment of the Christian religion and the Church of God in their midst. Joseph Smith was also informed that this record was concealed in a hill not far distant; and that with it would be found a Urim and Thummim,[D] consisting of two stones fastened in silver bows attached to a breast-plate, by means of which the record could be translated through the power of God. The Prophet then beheld in a vision the hill where the plates were hidden. [Footnote D: Those who would be informed concerning the Urim and Thummim and its use among the ancients, should consult the following scriptures: Ex. 28:30; Lev. 8:8; Deut. 33:8; Ezra 2:63; Neh. 7:65; Num. 17:21; I Sam. 28:6.] When this vision was passed the angel quoted a number of ancient prophecies relating to the gathering of Israel in the last days, and the judgments of God upon the wicked, all of which he declared would soon be fulfilled.[E] The angel visited him three times during that same night, repeating to him each time the message he first announced. [Footnote E: The passages quoted are as follows: Malachi, part of chapter 3. (most likely the first part); Malachi, chapter 4; Isaiah 11; Acts 3:22, 23; Joel 2:28-32.] The next day Moroni again appeared to him when he was crossing a field, and announced to him once more the message of the night before, and instructed the youth to make a confidant of his father, Joseph Smith, Sen., and make known to him the visitations he had received and the things revealed, which the youth promptly and gladly did, and from that hour received consolation and encouragement from his father. The same day, namely, 22nd of September, 1823, Joseph Smith went to the place where the record was deposited--called by Moroni, Cumorah--and there in a rude stone box, the crowning cover of which he could see above the surface of the hillside, he found the record, together with the Urim and Thummim. Moroni appeared to him again while he was viewing the sacred treasure, and forbade him taking the plates from their place of concealment, as the time had not yet come for him to take possession of them. He was required to meet the angel at that place in one year from that time, and from year to year, until the time should come for the record to be given to him for translation. These annual visits at Cumorah continued until the 22nd of September, 1827, when the plates were committed to his keeping with instructions to translate them. He received a strict commandment to show them to no man, except such as God would appoint to see them, and bear witness of their existence and the truth of what they contained; nor was he to have any other object in view in obtaining and translating the record than the glory of God and the establishment of his Church in the earth. With the assistance of a man of the name of Martin Harris, and another of the name of Oliver Cowdery, the latter acting as his scribe, Joseph translated the record in about two years and a half, and published it at Palmyra, New York, early in the spring of 1830. The stone box in which the record had been preserved, and the record itself, is thus described by Joseph Smith: Convenient to the village of Manchester, Ontario County, New York, stands a hill of considerable size, and the most elevated of any in the neighborhood. On the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. This stone was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground, but the edge all round was covered with earth. Having removed the earth, and obtained a lever, which I got fixed under the edge of the stone, and with a little exertion raised it up, I looked in, and there indeed did I behold the plates, the Urim and Thummim and the breast-plate, as stated by the messenger. The box in which they lay was formed by laying stones together in some kind of cement. In the bottom of the box were laid two stones crossways of the box, and on these stones lay the plates, and the other things with them.[F] [Footnote F: Millennial Star, Supplement to Vol. 14, p.6.] These records were engraven on plates which had the appearance of gold; each plate was six inches wide and eight inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many signs of antiquity in its construction and much skill in the art of engraving.[G] [Footnote G: Letter to Mr. Wentworth.] The following is a summary of this interesting record as given by the Prophet in his letter to Mr. Wentworth: In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the Tower of Babel, at the confusion of languages, to the beginning of the fifth century of the Christian era. We are informed by these records that America in ancient times had been inhabited by two distinct races of people. The first was called Jaredites and came directly from the Tower of Babel. The second race came directly from the city of Jerusalem, about six hundred years before Christ. They were principally Israelites, of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle towards the close of the fourth century (A.D.) The remnant are the Indians that now inhabit this country. This book also tells us that our Savior made his appearance upon this continent after his resurrection; that he planted the gospel here in all its fullness, and richness, and power, and blessing; that they had apostles, prophets, pastors, teachers and evangelists; the same order, the same priesthood, the same ordinances, gifts, powers and blessings, as were enjoyed on the eastern continent; that the people were cut off in consequence of their transgressions; that the last of their prophets who existed among them were commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth, and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days. The Book of Mormon was not brought forth without serious opposition. The commandment not to show the plates to anyone except those whom God should appoint to be witnesses of their existence and their truth, necessarily enjoined secrecy upon Joseph Smith, and involved more or less of mystery in his movements; and yet it became necessary for some to know of his having the records, or else how could he obtain the necessary assistance to translate them? These prohibitions upon the Prophet and the necessary secrecy they involved, gave rise to a perfect flood of misrepresentations and slanders; enemies pursued him at every turn; the vilest calumnies were circulated both with respect to himself and his family; they were charged with the grossest ignorance, superstition, idleness, and all things that go to the making of vicious and low characters; and yet it is evident from the testimony of those who personally knew them, that the Smiths, while poor, were nevertheless people of upright lives, kind neighbors, and good citizens. This is not said for the purpose of claiming for Joseph Smith exemption from many boyish follies, and the common weaknesses of humanity--the existence of these weaknesses, in fact, he himself freely admits and deplores; and as much has been made of his own admissions on that head, I think it proper that what he has said upon the subject should be given in full, and hence I republish here a letter of his to Oliver Cowdery which the Prophet wrote upon hearing that Cowdery, in 1834, was about to publish a series of letters on the subject of "Early Scenes in the Church." Following is the letter: _Oliver Cowdery:_ DEAR BROTHER: Having learned from the first number of the _Messenger and Advocate,_ that you were not only about to "give a history of the rise and progress of the Church of the Latter-day Saints," but that said history would necessarily embrace my life and character, I have been induced to give you the time and place of my birth; as I have learned that many of the opposers of those principles which I have held forth to the world, profess a personal acquaintance with me, though when in my presence, represent me to be another person in age, education, and stature, from what I am. I was born (according to the record of the same, kept by my parents) in the town of Sharon, Windsor County, Vermont, on the 23rd of December, 1805. At the age of ten my father's family removed to Palmyra, New York, where, and in the vicinity of which, I lived, or made it my place of residence, until I was twenty-one; the latter part in the town of Manchester. During this time, as is common to most or all youths, I fell into many vices and follies; but as my accusers are and have been forward to accuse me of being guilty of gross and outrageous violations of the peace and good order of the community, I take the occasion to remark that, though as I have said above, "as is common to most, or all, youths, I fell into many vices and follies," I have not, neither can it be sustained, in truth, been guilty of wronging or injuring any man or society of men; and those imperfections to which I allude, and for which I have often had occasion to lament, were a light, and too often, vain mind, exhibiting a foolish and trifling conversation. This being all, and the worst, that my accusers can substantiate against my moral character, I wish to add that it is not without a deep feeling of regret that I am thus called upon in answer to my own conscience, to fulfill a duty I owe to myself, as well as to the cause of truth, in making this public confession of my former uncircumspect walk, and trifling conversation and more particularly, as I often acted in violation of those holy precepts which I knew came from God. But as the "Articles and Covenants" of this Church are plain upon this particular point, I do not deem it important to proceed further. I only add, that I do not, nor never have, pretended to be any other than a man "subject to passion," and liable, without the assisting grace of the Savior, to deviate from that perfect path in which all men are commanded to walk. By giving the above a place in your valuable paper, you will confer a lasting favor upon myself, as an individual, and, as I humbly hope, subserve the cause of righteousness. I am, with feelings of esteem, your fellow-laborer in the Gospel of our Lord, JOSEPH SMITH. It is clear from this letter that Joseph Smith, while acknowledging his imperfections, does not accuse himself of any dark crimes of a nature to disqualify him for his subsequently exalted station or the great work to which he was called. He goes no further than to confess to lightness and vanity of mind, resulting in "a foolish and trifling conversation;" but even that, on account of his quick conscience and innocent life, occasioned him much remorse. While the Book of Mormon was in process of translation, namely, in May, 1829, the question of baptism came up between Joseph Smith and Oliver Cowdery. They repaired to the woods to inquire of the Lord concerning it, when an angel from heaven appeared to them and announced himself to be John the Baptist, of the New Testament, now raised from the dead, and sent to them by the Apostles Peter, James and John, under whose direction he acted, to confer upon them the Aaronic Priesthood.[H] He placed his hands upon their heads and said: [Footnote H Elsewhere the writer has said concerning this event: "When the work reached that stage of development that men could be taught repentance, and receive baptism for the remission of sins, who so qualified or who with more propriety could be sent to deliver the keys of the priesthood that is especially appointed to cry repentance and administer baptism, than _the_ teacher of repentance and _the_ Baptist?"--_New Witness for God, p. 221._] Upon you, my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministration of angels and of the gospel of repentance, and of baptism for the remission of sins, and this shall never be taken from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness. They were then commanded to each baptize the other, which they did, and thus baptism for the remission of sins, under divine authority, was again commenced on earth. This ordination received under the hands of the angel gave them the right and power to preach the gospel, call men to repentance, and baptize them for a remission of their sins. This they began to do and in a short time quite a number had been baptized. Soon after this first ordination, namely, some time in the month of June, 1829, Joseph Smith and Oliver Cowdery were again visited by angels. The ancient Apostles Peter, James and John came to them on the banks of the Susquehanna River, between Harmony, Susquehanna County, and Colesville, Broome County, and conferred upon them the holy Apostleship, the keys of the higher or Melchisedek Priesthood, which gave them power not only to preach the gospel and administer baptism, but to lay on hands for the Holy Ghost, together with right to all the offices in The Church. This Priesthood gave them power to organize The Church, set in order the affairs thereof in all the world, and preside over it as God's representatives. The authority of God thus restored to earth, the way was prepared for the organization of The Church. Still the young men to whom had been entrusted these great powers waited further direction from the Lord, and did not proceed with so great an undertaking until he commanded them. At length the commandment came, and the 6th day of April, 1830, was appointed as the day on which to effect the organization of The Church. A number of the people who had been baptized met with Joseph Smith and Oliver Cowdery, on the day appointed, at the house of Peter Whitmer, Sen., in Fayette, Seneca County, New York, to effect that organization. The meeting was opened by solemn prayer, after which, according to previous instructions from the Lord, the Prophet Joseph called upon the brethren present to know if they would accept himself and Oliver Cowdery as their teachers in religion, and if they were willing that they should proceed to organize The Church according to the commandment of the Lord. To this the converts to the faith consented by unanimous vote. Joseph then ordained Oliver an Elder of the Church of Jesus Christ; after which Oliver ordained Joseph an Elder of said Church. The sacrament was administered, and those who had been previously baptized were confirmed members of The Church, and received the Holy Ghost by the laying on of hands. Some enjoyed the gift of prophecy, and all rejoiced exceedingly. While The Church was yet assembled a revelation was received from the Lord, directing that a record be kept, and that in it Joseph Smith be called a Seer, a Translator, a Prophet, and an Apostle of Jesus Christ, an Elder of The Church; and The Church was commanded to give heed to all his words and commandments which he should receive from the Lord, accepting his word as the word of God in all patience and faith. On condition of their doing this, the Lord promised them that the gates of hell should not prevail against The Church; but on the contrary he would disperse the powers of darkness before them, and shake the very heavens for their good. In addition to the ordination of Joseph and Oliver to be Elders in The Church, as stated above, other brethren were called and ordained to different offices in the Priesthood as the Spirit directed. "And after a happy time," says the Prophet, "spent in witnessing and feeling for ourselves the power and blessings of the Holy Ghost, through the grace of God bestowed upon us, we dismissed with the pleasing knowledge that we were now individually, members of, and acknowledged of God, The Church of Jesus Christ, organized in accordance with commandments and revelations given by him to ourselves in the last days, as well as according to the order of The Church as recorded in the New Testament." On Sunday, the 11th of April, the public ministry of The Church may be said to have begun. Oliver Cowdery on that day preached the first public discourse of the new dispensation then opening. Of the nature of the discourse we know little or nothing. The meeting was held by previous appointment at the house of Mr. Peter Whitmer, in Fayette, and was largely attended by people of the neighborhood, and the preaching was certainly successful, as upon the same day, and doubtless as a result of the explanations, teachings, doctrines and spirit of the discourse, a number came forward for baptism, and a few days later a number more--thirteen in all. And so the work grew and prospered. Fayette, in Seneca County, New York, and Colesville, Broome County, in the same State, were the centers of activity for The Church in those early days. In both places meetings were occasionally held, and baptisms were frequent, in the clear, beautiful waters of Seneca Lake. What historical associations will yet gather about these localities! Fayette! Seneca Lake! I venture to predict that these places will in the ages to come be as famous as Capernaum and Lake Gennesaret. The latter were the scenes of Christ's early ministry. The former the scenes of Joseph Smiths. The latter were identified with the Dispensation of the Meridian of Time. The former with the Dispensation of the Fullness of Times. Capernaum and Gennesaret are associated with memories of the Christ, with Simon Peter, with John, with Andrew and Nathaniel, and Mary of Magdala. Fayette and Seneca with Joseph Smith, with Oliver, with David Whitmer, with Joseph Knight and Newel, his son, with Emily Coburn and others. Gennesaret was but the widening of the Jordan; Seneca but one of the river valleys once occupied and modified by the glaciers which in ancient times filled that land.[I] The site of the ancient Capernaum is now unknown; so, too, the Fayette of our Church history is no more; but of the latter as of the former, and of Seneca as of Gennesaret it may be said: If every vestige of human habitation should disappear from beside it, and the jackal and the hyena should howl about the shattered fragments where Joseph once taught, yet the fact that he chose it as the scene of his ministry will give a sense of sacredness and pathos to its lovely waters till Time shall be no more. [Footnote I: Enc. Brit., Art. New York.] On the first of June The Church held its first conference as an organized body. At that conference--held in Fayette--more brethren were ordained to the various offices of the Priesthood; a number who had been baptized were confirmed; the sacrament was administered, and many spiritual manifestations were enjoyed, such as beholding heavenly visions and prophesying. Thus The Church was organized and well started upon its career, the history of which was to be so thrilling; the success of which was to be so great; and the final victory of which over every opposing power is assured by the promises of God. CHAPTER II. THE MISSION TO THE LAMANITES. The Book of Mormon, the coming forth of which has already been detailed, contains many promises to the Lamanites--that is, to the American Indians, whom it reveals to be the remnants of mighty nations that once inhabited the Americas, and also proclaims them to be descendants of the house of Israel. Their present fallen state arises from their departure from the ways of the Lord, and the instructions and doctrines of their ancient prophets; the very blackness of their skin is the result of God's curse upon them for their unrighteousness; yet are they promised that they shall know their origin--the favored race from which they are descended; it is promised that the gospel of Jesus Christ shall be declared among them, and they shall regard it as a blessing from the hand of the Lord; "and their scales of darkness shall begin to fall from their eyes, and many generations shall not pass away among them save they shall be a white and delightsome people." [A] It is promised that Zion, the New Jerusalem, shall be built upon the land of their fathers--the Americas--which, according to the Book of Mormon, is a land especially dedicated to the seed of Joseph, of Egyptian fame, the son of Jacob, "and they are the ten thousands of Ephraim, and they are the thousands of Manasseh;" and in this great work of building up the Zion of God, the Lamanites are assigned a special part, which will be a manifestation of God's favor towards them.[B] [Footnote A: II Nephi, chap. 30.] [Footnote B Book of Mormon, Ether 13, and III Nephi 20.] Very naturally, of course, those who accepted the Book of Mormon as true, possessed a lively interest in this people, that is, in the Lamanites; and anxiously looked forward to the commencement of the fulfillment of the words of their ancient prophets concerning them; and hence at the close of a conference held in the last days of September, and which also extended into the early days of October, "a great desire," says the Prophet, "was manifested by several elders respecting the remnants of the house of Joseph--the Lamanites residing in the west--knowing that the purposes of the Lord were great to that people, and hoping that the time had come when the promises of the Almighty in regard to that people were about to be accomplished, and that they would receive the gospel and enjoy its blessings. The desire was so great that it was agreed upon that we should inquire of the Lord as to the propriety of sending some of the elders among them, which we accordingly did." [C] [Footnote C Millennial Star, (Supplement), Vol. 14, p. 44.] The result of this inquiry was a revelation in which Oliver Cowdery, Peter Whitmer, Parley P. Pratt and Ziba Peterson were called to go on a mission to the Lamanites who then inhabited the western states and the Indian Territory. On their journey westward the Indian missionaries stopped at Kirtland, Ohio, where they converted a number of people to the gospel, and organized a branch of The Church. It was here that Sidney Rigdon, a somewhat noted Campbellite preacher, resided and had a large following. These Campbellites, or Disciples of Christ, as they preferred to be called, were reformed Baptists: that is, in addition to believing that immersion is the only acceptable mode of baptism, they also taught that baptism, when preceded by true faith in God and sincere repentance, was "for the remission of sins;" and that forgiveness of sins really followed every proper baptism. It was on the occasion of this visit of the Indian missionaries to Kirtland, that Sidney Rigdon first heard of Joseph Smith and Mormonism; and the first time he ever saw the Book of Mormon was when young Parley P. Pratt, himself formerly a Campbellite preacher, presented a copy of it to him to read. I think it important to make this statement here, because it has been asserted that Sidney Rigdon had much to do with producing the Book of Mormon; the theory of some being that it was he who stole from a printer in Pittsburg--a Mr. Patterson--a manuscript story written by a sort of harebrained, retired minister, of the name of Solomon Spaulding; and that, after making some changes in the text, he then connived with Joseph Smith to palm it off upon the world as a new revelation from God--a theory which, in addition to being absolutely untrue, always was inadequate as an explanation of the origin of the Book of Mormon, and is now quite generally abandoned, since the manuscript of Solomon Spaulding most unexpectedly came to light in 1884, verbatim copies of which have been widely published; the original now being in Oberlin College, in the State of Ohio. It needs only a perusal of the "Manuscript Found" to satisfy anyone that it never could in the remotest manner have suggested the Book of Mormon, or any part of it; while the fact that Sidney Rigdon knew nothing of the Book of Mormon until Parley P. Pratt presented it to him at Kirtland, Ohio, on the occasion above referred to, is a complete refutation of the idle stories that he was associated with Joseph Smith in writing the Book of Mormon. Sidney S. Rigdon was born in St. Clair Township, Allegheny County, Pennsylvania, on the 19th of February, 1793, and was the youngest son of William and Nancy Rigdon. On his father's side his forefathers were English; on his mother's, Irish. In his youth and early manhood he followed the vocation of a farmer and tanner. At the age of twenty-five he became associated with a Baptist society, and possessing a natural gift of oratory he drifted into the ministry of that society. He seems to have been much in doubt as to the Baptist church possessing the fullness of the truth, and he at last severed his connection with it and joined in the reform movement inaugurated by one Alexander Campbell, of Bethany, Virginia, founder of the church of the "Disciples," or "Christians." This new religious movement was very successful in what was called the Western Reserve, that region of country lying south of Lake Erie, and constituting the present State of Ohio. It derived its name, Western Reserve, from the fact that the State of Connecticut in ceding its claims upon western lands reserved to itself this magnificent tract for the purposes of a school fund. Among the settlers on this Western Reserve, I repeat, the doctrines of faith, repentance and baptism for the remission of sins, preached by Alexander Campbell, Sidney S. Rigdon, Parley P. Pratt and others, as the cardinal doctrines of Christianity, and the means provided in the gospel for man's salvation, had great success. Sidney Rigdon's labors in this new ministry led him to settle at Kirtland, where he had a large congregation, the members of which, in addition to accepting the primitive faith and ordinances referred to above, were also trying to carry out that order of things incidentally mentioned in the early Christian writings,[D] namely, none of them said that which he possessed was his own; but they had all things in common. [Footnote D: Acts 4:32-37.] Such was the state of affairs in Kirtland, and with Sidney Rigdon, when Parley P. Pratt and his associates arrived there in the fall of 1830, and presented the Book of Mormon to him, and preached the gospel of the Dispensation of the Fullness of Times. Here it may not be amiss to speak a word with reference to the character of Sidney Rigdon. His subsequent prominence in The Church, both the good and the injury he did it, warrant my doing so, and will doubtless be a key to his conduct. That he possessed talents of an extraordinary nature goes without saying, especially in the line of public speaking. Few men in The Church, perhaps none, have possessed the gift of oratory to an equal degree; spontaneous, fervid, rapid, brilliant, captivating; abounding in flights of fancy, rich in coloring and original in its wealth of historical illustration, which his wide and various reading made possible. It can well be imagined how one so gifted would be useful in the work just beginning to come forth through the instrumentality of Joseph Smith--what a welcome the young Prophet would give to such a help-meet, and what influence he would have in The Church then struggling into existence. The Prophet could receive the word of the Lord through the Urim and Thummim, and by the visitation of angels; but at that time he was evidently lacking in ability to expound it or show that what he brought forth was in harmony with the predictions of ancient prophets, a part of a great whole, and admirably dovetailed into the general purposes and designs of God. Neither his powers of expression nor his historical information fitted him for this task. Whatever his abilities in the later years of his ministry, in the earlier days of it he was somewhat slow of speech. He was as Moses waiting for Aaron, and that Aaron, that spokesman, he found in Sidney Rigdon, and bade him welcome. But talented as Sidney Rigdon was, moral, too, and spiritually minded and sincere as we believe him to have been in these early days of his career, he possessed traits of character which neutralized to a very great extent his great abilities. He was vain of his talents; vainglorious of his importance; too proud of what he regarded as his sacrifices for the truth. The very qualities which made him brilliant prevented him from being profound. The fervid imagination which enabled him to clothe with such splendid imagery his speech, made him a dangerous man when called to act with reference to stern and often disagreeable and prosy realities. He was constitutionally unsound. Remarkably gifted in one or two directions, he was markedly deficient in others. He was wanting in soundness of judgment, steadiness of purpose, a high sense of honor. He was moody, petty, jealous, selfish; and in a word, lacked that mysterious quality so well expressed by the phrase, "weight of character." But with all his imperfections he was useful, and for many years was faithful and devoted to the Prophet and the work of God. He was an instrument in the hands of the Almighty through whom was accomplished much good. He endured much for the truth's sake--persecution, poverty, imprisonment, mob violence, almost death. For such men, whatever may be their defects of character,--especially when such defects are constitutional, the effect of temperament--we can have but the kindest sentiments; and only make mention of such defects as they may have possessed in order to bring to pass a proper understanding of events with which they were associated. At Kirtland, Frederick G. Williams, who subsequently occupied an important station in The Church--counselor to the Prophet Joseph in the First Presidency--was also baptized. He volunteered to accompany the Indian missionaries on their journey westward. The Indian missionaries arrived at Independence, Missouri, in midwinter. Independence was then a frontier town; one of the outposts of Anglo-American advancement westward. It was on the line that divided our frontier from the possessions of the red man west of the great Missouri River; and it can be very well understood that its civilization was not of the highest order. Here had drifted many outcasts from society, and there was, at the time of which we are writing, very little regard for God, religion, refinement, or for civilization. As the Indian missionaries were destitute and weary from the extended journey on foot through what, at that time, was at best but a sparsely-settled country, and very much of it wilderness--it was arranged that two of the company who had been tailors should obtain work at their trade in Independence, while the three others should cross the frontier line and enter the reservation occupied by the Shawnees and the Delaware Indians. The chief of the Delawares, who is described by Elder Parley P. Pratt as a "venerable looking man," and the "sachem of ten nations or tribes," called together some forty chief men of his people, and to these Oliver Cowdery delivered, in substance, the following message: Aged Chief and Venerable Council of the Delaware nation: We are glad of this opportunity to address you as our red brethren and friends. We have traveled a long distance from towards the rising sun to bring you glad news; we have traveled the wilderness, crossed the deep and wide rivers, and waded in the deep snows, and in the face of the storms of winter, to communicate to you great knowledge which has lately come to our ears and hearts; and which will do the red man good as well as the pale face. Once the red men were many; they occupied the country from sea to sea--from the rising sun to the setting sun; the whole land was theirs; the Great Spirit gave it to them, and no pale faces dwelt among them. But now they are few in numbers; their possessions are small, and the pale faces are many. Thousands of moons ago, when the red man's forefathers dwelt in peace and possessed this whole land, the Great Spirit talked with them and revealed his law and his will, and much knowledge to their wise men and prophets. This they wrote in a book; together with their history, and the things which should befall their children in the latter days. This book was written on plates of gold, and handed down from father to son for many ages and generations. It was then that the people prospered, and were strong and mighty; they cultivated the earth; built buildings and cities, and abounded in all good things, as the pale faces now do. But they became wicked: they killed one another and shed much blood; they killed their prophets and wise men, and sought to destroy the book. The Great Spirit became angry, and would speak to them no more; they had no good and wise dreams; no more visions; no more angels sent among them by the Great Spirit; and the Lord commanded Mormon and Moroni, their last wise men and prophets, to hide the book in the earth that it might be preserved in safety, and be found and made known in the latter day to the pale faces who should possess the land; that they might again make it known to the red men; in order to restore them to the knowledge of the will of the Great Spirit and to his favor. And if the red men would then receive this book and learn the things written in it, and do according thereunto, they should be restored to all their rights and privileges; should cease to fight and kill one another; should become one people: cultivate the earth in peace, in common with the pale faces, who are willing to believe and obey the same book, and be good men and live in peace. Then should the red men become great, and have plenty to eat and good clothes to wear, and should be in favor with the Great Spirit and be his children, while he would be their Great Father, and talk with them, and raise up prophets and wise and good men amongst them again, who should teach them many things. This book, which contained these things, was hid in the earth by Moroni, in a hill called by him Cumorah, which hill is now in the State of New York, near the village of Palmyra, in Ontario County. In that neighborhood there lived a young man named Joseph Smith, who prayed to the Great Spirit much, in order that he might know the truth; and the Great Spirit sent an angel to him, and told him where this book was hidden by Moroni; and commanded him to get it. He accordingly went to the place, and dug in the earth, and found the book written on gold plates. But it was written in the language of the forefathers of the red men; therefore this young man, being a pale face, could not understand it; but the angel told him and showed him, and gave him knowledge of the language and how to interpret the book. So he interpreted it into the language of the pale faces, and wrote it on paper, and caused it to be printed, and published thousands of copies of it among them; and then sent us to the red men to bring some copies of it to them, and to tell them this news. So we have now come from him, and here is a copy of the book, which we now present to our red friend, the chief of the Delawares, and which we hope he will cause to be read and known among his tribe; it will do them good. To these remarks the Indian chief made the following reply: We feel truly thankful to our white friends who have come so far, and been at such pains to tell us good news, and especially this news concerning the book of our forefathers; it makes us glad in here, [placing his hand on his heart]. It is now winter, we are new settlers in this place; the snow is deep, our cattle and horses are dying, our wigwams are poor; we have much to do in the spring--to build houses, and fence and make farms; but we will build a council house, and meet together, and you shall read to us and teach us more concerning the book of our fathers and the will of the Great Spirit.[E] [Footnote E: Autobiography of Parley P. Pratt, ch. 8.] The interest awakened among the Indians by the brethren aroused the jealousy of sectarian missionaries who were also at work among this tribe. They falsely charged the Elders with disturbing the peace, and through their influence with the Indian agents, secured the banishment of the Mormon mission from the reservation. The Indian missionaries, after their banishment, met with their brethren at Independence, on the 14th of February, 1831, for consultation as to their future movements. It was finally agreed by the meeting that Parley P. Pratt should return to Ohio, and report their labors to the Prophet. Elder Pratt immediately set out upon this long journey, and after enduring much fatigue and sickness, he arrived early in the spring at Kirtland, where he found the Prophet Joseph Smith, to whom he reported the labors of himself and companions. How Joseph Smith came to be in Ohio at this particular time is of some interest. After joining The Church at Kirtland under the ministrations of Oliver Cowdery, Parley P. Pratt and others, Sidney Rigdon, in company with Edward Partridge (who had not yet received baptism), determined upon a personal visit to the Prophet in New York. They arrived at Fayette, New York, early in the month of December, and soon thereafter the Prophet received revelations which must have been a source of great comfort to these brethren. Sidney Rigdon was declared to have been inspired of God and sent forth to prepare the way before the coming of the Lord and of Elijah, though he knew it not. He had baptized by water unto repentance, but those who received his ministrations did not receive the Holy Ghost; now he was called to a greater work, and was promised that the baptism of the Holy Ghost, under his hands, should follow the baptism of the water, even as was the case with the apostles of old. He was commanded to tarry with Joseph Smith and assist him in writing and in counseling with him in relation to the great work that the Lord was bringing forth. Edward Partridge, who is described by the Prophet as a pattern of piety, one of the Lord's great men, and, like Nathaniel of old, a man in whom there was no guile, after some investigation of the truth, was baptized by the Prophet in Seneca Lake, and was also called by revelation to the ministry. The addition of these brethren to The Church greatly strengthened the ministry; they preached almost daily, and were frequently engaged in receiving the word of the Lord by revelation and through the revision of the scriptures; for it had been made known that in consequence of imperfections in translation in some instances, and the omission of many plain and precious parts in other instances, the scriptures--the Old and New Testaments--were imperfect, and hence the necessity for the revision. Finally the brethren received a commandment that after they had strengthened The Church in these parts, they should go to Ohio. The Church in New York was also commanded to gather to Ohio, which commandment, by the way, is the first one given to The Church to gather together in this dispensation. Obedient to this commandment, Joseph Smith, in company with Elders Rigdon and Partridge, and with his family, about the latter part of January removed to Kirtland, where he received a hearty welcome, and was there when Parley P. Pratt arrived from the west with his report of the labors of the Indian missionaries, as already stated. What effect this Indian mission report had upon the mind of the Prophet he has left no word to indicate; but that a deep impression was made upon him, and that he attached much importance to that mission, can scarcely be doubted, because of the mighty consequences which subsequently grew out of it. Since the departure of the Indian missionaries for the west a very great amount of knowledge had been revealed concerning the work of the Lord in the last days. Soon after the arrival of Sidney Rigdon at Fayette, in New York, as already related, work upon the translation of scripture was begun, and among the ancient scriptures that were revealed in the course of this work, was "The Prophecy of Enoch," which is alluded to in the writings of Jude,[F] in the New Testament. According to this "Prophecy of Enoch" the Lord revealed to that patriarch very much that would take place in the last days, among which is the following: [Footnote F: Jude 14, 15 and 16.] And righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine own elect from the four quarters of the earth, unto a place which I shall prepare, a holy city, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion, a New Jerusalem. And the Lord said unto Enoch, then shall you and all your city meet them there, and we will receive them unto our bosom, and they shall see us, and we shall fall upon their necks, and they shall fall upon our necks, and we will kiss each other, and there shall be my abode, and it shall be Zion, which shall come forth out of all the creations which I have made; and for the space of a thousand years shall the earth rest.[G] [Footnote G: Prophecy of Enoch, Pearl of Great Price.] This is the city also spoken of in the Book of Mormon, to which reference before has been made.[H] [Footnote H: Page 24.] Again, before the Prophet and his companions departed from Fayette, in the month of January, speaking of the provisions that he would make for the poor, the Lord said: I have made the earth rich; and behold it is my footstool, wherefore, again I will stand upon it; and I hold forth, and deign to give unto you greater riches, even a land of promise, a land flowing with milk and honey, upon which there shall be no curse when the Lord cometh: and I will give it unto you for the land of your inheritance, if you seek it with all your hearts. And this shall be my covenant with you, ye shall have it for the land of your inheritance, and for the inheritance of your children forever, while the earth shall stand, and ye shall possess it again in eternity, no more to pass away.[I] [Footnote I: Doc. & Cov. Sec. 380.] After the Prophet's arrival in Kirtland, the branch of The Church there in the meantime having increased to about one hundred members, the elders of The Church were sent out into the surrounding country, two and two, to preach the gospel; and a promise of a future mission was given to them in which it was said: And from this place ye shall go forth into the regions westward; and inasmuch as ye shall find them that will receive you, ye shall build up my Church in every region, until the time shall come when it shall be revealed unto you from on high, when the city of the New Jerusalem shall be prepared, that ye may be gathered in one, that ye may be my people and I will be your God.[J] [Footnote J: Ibid Sec. 42.] Moreover, in the same revelation, something of the law under which the holy city is to be built up unto the Lord was revealed, of which we shall say more in the course of this history. In the latter part of February a brief revelation was given, making known that it was the will of the Lord that the elders who had been sent out to preach in the regions round about should be called together; and this led to the appointment of a somewhat notable conference of The Church that was called to meet on the sixth day of June ensuing. On the 7th of March (1831), the Lord gave a somewhat lengthy revelation setting forth the judgments that should come upon the generation in which this new dispensation of the gospel came forth, in the course of which it is said: Wherefore I, the Lord, have said, gather ye out from the eastern lands, assemble ye yourselves together ye elders of my Church; go ye forth into the western countries, call upon the inhabitants to repent, and inasmuch as they do repent, build up churches unto me; and with one heart and with one mind, gather up your riches that ye may purchase an inheritance which shall hereafter be appointed unto you, and it shall be called the New Jerusalem, a land of peace, a city of refuge, a place of safety for the saints of the Most High God; and the glory of the Lord shall be there, insomuch that the wicked will not come unto it, and it shall be called Zion. And it shall come to pass, among the wicked, that every man that will not take his sword against his neighbor, must needs flee unto Zion for safety. And there shall be gathered unto it out of every nation under heaven; and it shall be the only people that shall not be at war one with another. And it shall be said among the wicked, Let us not go up to battle against Zion, for the inhabitants of Zion are terrible; wherefore we cannot stand.[K] [Footnote K: Doc. & Cov. Sec. 45.] For a time, however, both the saints who had come from New York in obedience to the commandment from the Lord, and also the saints in Ohio, were commanded by revelation to remain in Ohio for the present, the saints in the latter State being called upon to share their lands with their eastern brethren. "It must needs be necessary," continues the revelation, "that ye save all the money that ye can, and that ye obtain all that ye can in righteousness, that in time ye may be enabled to purchase land for an inheritance, _even the city._ The place is not yet to be revealed, but after your brethren come from the east, there are to be certain men appointed, and to them it shall be given to know the place, or to them it shall be revealed. And they shall be appointed to purchase the lands, and to make a commencement to lay the foundation of the city." [L] [Footnote L: Doc. & Cov. Sec. 48] Thus it will be seen that considerable knowledge had been imparted to The Church concerning "Zion" during the absence of the Indian missionaries; and as all the revelations indicated that the location of Zion was in the west, very naturally the interest of The Church was intense concerning this Indian mission operating on the very western borders of American civilization. This brings us to the before mentioned conference, appointed for the 6th of June, 1831. CHAPTER III. IN SEARCH OF ZION. The conference of The Church appointed for the 6th of June assembled on that date, in Kirtland. It was an occasion of great importance. In what way it was done is not recorded, but the Prophet in speaking of the matter says: "The Lord displayed his power in a manner that could not be mistaken." He further recounts that the Man of Sin was revealed, and the authority of the Melchisedek Priesthood was manifested and conferred for the first time upon several of the elders. "It is clearly evident," says the Prophet, "that the Lord gives us power in proportion to the work to be done, and strength according to the race set before us, and grace and help as our needs require." The day following (June 7th), the Lord, in a revelation given through the Prophet, appointed the next conference to convene in Missouri, "upon the land which I will consecrate unto my people, which are a remnant of Jacob, and them who are heirs according to the covenant. Wherefore, verily I say unto you, let my servants Joseph Smith, Jr., and Sidney Rigdon take their journey as soon as preparations can be made to leave their homes, and journey to the land of Missouri. And inasmuch as they are faithful unto me, it shall be made known unto them what they shall do; and it shall also, inasmuch as they are faithful, be made known unto them the land of your inheritance." This announcement caused great joy to the conference. The place for the Zion of God--the New Jerusalem--was to be made known! It was to be the land of their inheritance! The city which Enoch, the seventh from Adam, saw in its splendor--the city of refuge for the righteous in the last days; the city of peace; the joy of the godly; the terror of the wicked--this city was to be located, and they were to be instruments in the founding of it! Small wonder if the thought of it exalted them until even the weak felt strong, and the strong yet more powerful. Twenty-eight elders in all were called by name to go in different directions through the western states, two by two--"preaching by the way in every congregation, baptizing by water and the laying on of hands by the water's side." They were to meet in western Missouri in a conference appointed at that place, and there learn the location of Zion. Soon after the close of the conference the elders started upon this mission, some going on foot, others going part way by stage and steamboat. The Prophet, in company with Sidney Rigdon, Martin Harris, Edward Partridge, W. W. Phelps, Joseph Coe, A. S. Gilbert and wife, left Kirtland for Missouri _via_ Cincinnati and St. Louis. At Cincinnati the Prophet Joseph had an interview with Rev. Walter Scott, the associate of Alexander Campbell in founding the sect of "The Disciples," or "Campbellites." It was with these gentlemen that Sidney Rigdon was associated in a religious reform movement, to which reference has already been made. Their design was to re-establish primitive Christianity. This object they proposed to achieve by discarding all man-made creeds and accepting the Bible alone--and especially the New Testament--as the authority and groundwork of their faith. Their cardinal doctrines were, faith in God and in Jesus Christ, repentance of sin, and baptism by immersion for the remission of sins, followed by righteousness of life. This unquestionably was a good beginning in the way of restoring the primitive Christian faith. Most of the fundamentals of the Christian faith are here; and if Sidney Rigdon, as the Lord declared, was sent forth even as John the Baptist to prepare the way before the Lord Jesus and Elijah--though he knew it not--then undoubtedly Alexander Campbell and Walter Scott, who were engaged in the same work, were also sent forth to prepare the way before the Lord. Certain it is that Alexander Campbell did a great work among the Protestant sects of the United States in getting them to turn from the creeds of men to the scriptures; and the elders of the Church of Jesus Christ of Latter-day Saints have found in the sect of "The Disciples" more who would listen to their teachings, and a greater proportion of them who would accept the fullness of the gospel, than among any other sect. And those among them who have rejected the fullness of the gospel when it was presented to them, have failed to understand aright the meaning of the Campbell-Scott-Rigdon reform movement--they have failed to recognize in that movement merely a preparation for the incoming of the fullness of the gospel. That their teaching was not a complete return to the Christianity of the New Testament ought to have been clear to them, especially to the originators of the movement. They lacked divine authority--divine commission from God to administer the sacraments of the gospel. They baptized only with water for the remission of sins. The baptism of the Holy Ghost--apparently unknown to them--is equally a vital part of primitive Christianity, and is as plainly taught in the New Testament as an essential to salvation as water baptism. They lacked the organization of the primitive Church--apostles, prophets, bishops, elders, teachers, deacons, etc., etc.; and especially were they lacking in the enjoyment of those spiritual gifts of the gospel, so prominent a characteristic of the primitive Christian Church. Unfortunately, and very unlike Sidney Rigdon, both Mr. Campbell and Mr. Scott violently opposed the work of God brought forth by Joseph Smith. Alexander Campbell, through his "Millennial Harbinger," bitterly assailed both the Book of Mormon and the character of Joseph Smith; and Mr. Scott in this Cincinnati interview with the Prophet, opposed the work strenuously for that it set forth that men accepting the gospel of Jesus Christ were now entitled to the same spiritual powers and gifts as were enjoyed in the primitive Church. "Before the close of our interview," says the Prophet, "he manifested one of the bitterest spirits against the doctrine of the New Testament, (that these signs shall follow them that believe, as recorded in the 16th chapter of the Gospel according to St. Mark), that I ever witnessed among men." From St. Louis, those who continued in the company of the Prophet made the journey on foot to Independence, where they arrived about the middle of July. In a few days the other elders of this mission through the western states began to arrive. These men had suffered all the hardships incident to a long journey performed for the most part on foot through a sparsely settled country and in the hot summer months; but the consciousness that they were seeking the place of the city of Zion; that they had been promised, on condition of their faithfulness, that its location would be revealed to them; that it should be the land of their inheritance--sustained them in every trial and made the journey pleasant to them. The meeting between these brethren from the eastern states and the elders of the Indian mission who had remained at Independence since the departure of Elder Pratt to report their operations to the Prophet at Kirtland, was a memorable one. Those from the east could tell their brethren of the west of the expansion of The Church both in numbers and in doctrine; of the commandment of The Church to gather from New York to Ohio; of the appointment of a Bishop in The Church; of the revelation of the prophecy of Enoch, in which they had learned more about the city of Zion; of the other revelations that had been given upon that same subject--the city of Zion--the promise of God to reveal the place where eventually it is to be founded; the laws that must govern its inhabitants; of the glory which at last it shall possess; and finally of their God-commanded journey toward the place where it had been indicated its location was, and all the incidents that had happened on the way westward. All these and a thousand other things--their hopes for the advancement of the Kingdom; the peace of Zion that shall be; the safety, the glory;--all these were interesting themes for conversation. Of their meeting the Prophet himself said: The meeting with our brethren who had long waited our arrival, was a glorious one, and moistened with many tears. It seemed good and pleasant for brethren to meet together in unity. But our reflections were great, coming as we had from a highly cultivated state of society in the east, and standing now upon the confines or western limits of the United States, and looking into the vast wilderness of those that sat in darkness; how natural it was to observe the degradation, leanness of intellect, ferocity and jealousy of a people that were nearly a century behind the times, and to feel for those who roamed about without the benefit of civilization, refinement or religion; yea, and to exclaim in the language of the prophets: When will the wilderness blossom as the rose? When will Zion be built up in her glory, and where will Thy temple stand, unto which all nations shall come in the last days? The brethren were not long left in doubt upon this subject, for within a day or two--the date of the revelation is not definitely known further than the fact that it was given in July--a revelation was given in which the Lord made known that Missouri was the land which the Lord had appointed and consecrated for the gathering of his people: "Wherefore this is the land of promise," said the Lord, "and the place for the city of Zion," and "behold, the place which is now called Independence, is the center place, and a spot for the temple is lying westward, upon a lot which is not far from the court house." [A] [Footnote A: Doc. & Cov. Sec. 57.] The Saints were commanded to purchase this land, and that lying westward to the extent of their ability, that they might "obtain it as an everlasting inheritance." Sidney Gilbert was appointed an agent to The Church to receive money and to purchase lands, and also to engage in the business of a general merchant, the proceeds of which business were to be used in the purchase of lands. Edward Partridge, by virtue of his office as bishop, was to divide to the Saints their inheritance as the lands were purchased. W. W. Phelps was to be established as a printer and publisher to The Church in Zion, assisted by Oliver Cowdery. Immediate preparations were to be made by the bishop and his agents for settling the families then on their way from the east to settle in Zion. The first Sunday after the arrival of the elders of this western mission, a public meeting was held over the western boundary of the United States. Such a congregation was present as was only possible in an American frontier district--Indians, Negroes (then slaves), and all classes and conditions of people from the surrounding counties--Universalists, Atheists, Deists, Presbyterians, Methodists, Baptists, both priests and people--a motly crowd, truly! At the conclusion of the services two were baptized, but they were not the fruits of this meeting as they previously believed the gospel. During the week following, the Colesville branch of The Church, which had emigrated bodily from Colesville, Broome County, State of New York, arrived and settled in the edge of an extensive prairie about twelve miles west of Independence, and in what must now be the suburbs of Kansas City. It is worth while observing as we pass, that this branch of The Church was made up wholly of northern people, and therefore constituted a different class of settlers from the old inhabitants of Independence, who came chiefly from the south. They had been commanded to come to western Missouri in a body, with a view to permanently settling in the land of Zion, when that place should be designated; and in this their mission differed from that given to the twenty-eight elders who were commanded to travel two and two, preaching the gospel through the western states en route for Missouri. These people were unquestionably plunged into new conditions. They had been reared in a district of New York where the land was heavily timbered, and where to clear a farm for cultivation took well-nigh the lifetime of one generation. But here they found alternate woodland and prairie, great stretches of open country which only needed to be fenced to be ready for plowing, and doubtless their hearts swelled with gratitude when they contemplated the possibilities and prosperity that could come to the industrious in such a goodly land. They soon set about their work of founding Zion, for on the 2nd day of August they began the erection of a log house. The first log was carried and placed by twelve men--of whom the Prophet was one--in honor of the twelve tribes of Israel; and Sidney Rigdon who had arrived at Independence sometime after the Prophet, from whom he separated at St. Louis, dedicated the land of Zion for the gathering of God's people. "It was a season of joy to those present," writes the Prophet, "and afforded a glimpse of the future which time will yet unveil to the satisfaction of the faithful." Sidney Rigdon was also commanded to write a description of the land of Zion, but of that more later. It will be remembered that a site for the temple in Zion was also revealed at the time Independence was declared to be the center place thereof, and that it was described as lying a short distance west from the court house. A scant half mile from the latter place one comes to the summit of a hill-- A gentle hill of mild declivity --the crown of which is about an acre and a half in area, perhaps more. On the 3rd day of August, 1831, upon this spot then covered with a rich growth of timber, the Prophet and a number of the brethren, among whom were Sidney Rigdon, Edward Partridge, W. W. Phelps, Oliver Cowdery, Martin Harris and Joseph Coe--assembled to dedicate the place as the temple site in Zion. In the course of the impressive ceremonies then conducted, the 87th Psalm was read: His foundation is the holy mountains. The Lord loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken of thee, O city of God. I will make mention of Rahab and Babylon to them that know me; behold Philistia, and Tyre, with Ethiopia: this man was born there. And of Zion it shall be said, This and that man was born in her; and the Highest himself shall establish her. The Lord shall count when he writeth up the people, that this man was born there. As well the singers as the players on instruments shall be there: all my springs [i. e. hopes] are in thee. The Prophet Joseph then dedicated the spot where the temple is to be built--a temple, by the way, on which the glory of God shall visibly rest; yea, the Great God hath so declared it, saying: "Verily this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house; * * * the sons of Moses and also the sons of Aaron shall offer an acceptable offering and sacrifice in the house of the Lord, which house shall be built unto the Lord in this generation, upon the consecrated spot as I have appointed." [B] [Footnote B: Doc. & Cov. Sec. 84:4-6, 31.] On the 4th of August a conference was held at the house of Joshua Lewis, in Kaw Township, Jackson County, among the Colesville saints. This was the conference that was appointed to convene by the revelation received on the 7th of June, directing the elders to go westward in search of Zion. Thus the work of building up the center place of Zion was commenced, and although the commencement was humble in the extreme, the final result shall be the erection of a city that shall be the crowning glory of the western world--a city from which shall go forth the law of the Lord unto all nations, for it is written: "The law shall go forth from Zion." [C] [Footnote C: Isaiah 2:3.] It shall be a city of refuge, for the Lord has said that "every man that will not take his sword against his neighbor, must needs flee unto Zion for safety." [D] [Footnote D: Doc. & Cov. Sec. 45:68.] The wicked will consider her inhabitants terrible, while the righteous out of every nation will come unto her with songs of everlasting joy in their hearts.[E] [Footnote E: Doc. & Cov. Sec. 45:69-71.] CHAPTER IV. THE LAND AND THE CITY. The land in which the city of Zion is to be built will ever be of interest to the saints, and I therefore give the following description of that section of Missouri. The Missouri River, though flowing east in the main, takes a meandering course through the State to which it has given its name. The "river bottom" is a low strip of land on either bank of the stream, and varies in width from a few hundred yards to several miles. The character of the soil in the bottom is, of course, alluvial, and very fertile. The Missouri is said to be a "treacherous stream" by the people living on its banks. By that they mean it frequently changes its channel. Several places were pointed out to me, as I passed down it, that used to be the main channel of the stream; but which are now overgrown with trees, underbrush, and fields of waving corn; while here and there the stream is cutting its banks, and mass after mass of sandy, alluvial deposit of former times is caving in--the river is cutting for itself a new channel--or moving obstructions from an old one in which it flowed ages ago. But however often the Missouri may change its banks, the main stream never leaves the river bottoms, for the reason that these bottoms are walled in by the "bluffs." The word bluff naturally suggests to the mind rugged cliffs rising almost perpendicularly from the bottoms to dizzy heights--but such are not the bluffs of the Missouri. While occasionally one may see a bold cliff rising from the water's edge, yet they are not numerous. The Missouri bluffs are sharp, rolling hills that run parallel with the river on either side, and are usually timbered. They vary in width, sometimes extending ten or fifteen miles, and then again narrowed down to a few hundred yards by some patch of prairie that approaches very nearly to the river bank. Back from these bluffs are stretched out great rolling prairies, the extent of which quite bewilders one. They are divided into what appear to be immense meadows by the strips of timber land which invariably border the winding streams. Standing on an eminence that overlooks these alternate prairie and timber lands, extending as they do as far as the eye can reach--with here and there a crowning hill ornamented with a pretentious farm house, or some more humble dwelling half hidden from your view by the thick foliage of the trees, with cattle feeding on a thousand hills--all this is very likely to make the beholder imagine himself in some enchanted realm. But to be more particular: Jackson County, which is the center place of Zion, is in ninety-four west longitude, and thirty-nine north latitude, being nearly equally distant from the northern boundary of the United States and the Gulf of Mexico. It is also about midway between the Atlantic and the Pacific Oceans, making it the most central point within the United States, and, with reference to both North and South America, a central place in this western hemisphere, of which in the future it will be the great capital. The climate is delightful, being mild at least three-fourths of the year The soil of Missouri is, for the most part, a rich, black loam, in places intermingled with sand and clay, and is from two to ten feet in depth, with a sub-soil of a fine quality of clay. Both climate and soil are favorable to the production of all the fruits and vegetables of the warm temperate climate: not only the hardy cereals, such as oats, barley, wheat, rye, buck-wheat, corn, etc., but also tobacco, cotton, flax, sweet-potatoes and all other common vegetables, as also fruit, apples, pears, apricots, persimmons, plums of many varieties, the luscious peach, the delicious grape, and a great many kinds of berries grow in abundance. It is either Stanley or Livinstone who, in speaking of some parts of Africa, says: "The people tickle the soil with a hoe, and it laughs with plenty." It is so with the land of Zion. Though the supply of timber useful for lumber purposes is nearly exhausted, you still find luxuriant growths of hickory, some black walnut, a variety of oaks, plenty of elm, cherry, honey-locust, mulberry, bass-wood and boxelder; huge sycamores and cottonwoods grow in the river bottoms, as also hard and soft maple. Formerly many wild animals roamed over the prairies or lived in the woods; such as the buffalo, elk, deer, bear, wolf, beaver, and many smaller animals; wild turkeys, geese, quail, and a variety of singing birds: in short, it was once the hunter's paradise. Civilization, however, has driven away nearly all these animals, especially the larger ones; but they are replaced by the domestic species so useful to man, both for food and clothing, as well as being of valuable assistance in his labors. The clay, of which there is unlimited quantities, makes a fine quality of brick. Stone quarries which supply a good quality of light-colored sand-stone, are abundant, so that substantial building material may be said to be plentiful. Such is the land of Zion as I found it--a land with resources well-nigh unlimited, a land yielding an abundance of all useful products though but indifferently cultivated by the husbandmen who possess it--a land of surpassing loveliness, though its beauties are often marred rather than increased by those who inhabit it; while its magnificent resources are very far from anything like complete development. The land being thus beautiful in its products when only partially developed, the mind naturally inquires what will it be when its resources are fully developed--when the idleness and indifference of its people shall be banished--when it shall be possessed by the saints of the Most High, who will consecrate their substance for the building of Zion; and all their exertions will be to glorify God, and benefit mankind--when covetousness is subdued and virtue and righteousness shall reign in every heart--and when under the blessings of Jehovah the land shall yield in its strength! When the glory of Lebanon shall be brought to Zion, the fir tree, the pine tree and the box tree together; when for brass, will be brought gold; and for iron, silver; for wood, brass; and for stones, iron, to glorify the place of God's sanctuary! Surely when this shall come to pass, the land of Zion shall be the perfection of beauty. Independence, designated as the center place of Zion, is in the northern part of Jackson county, about three or four miles south of the Missouri River. It is located nearly midway between two small rivers which flow northward and empty into the Missouri; the stream on the west is called "Big Blue," and the one on the east "Little Blue." The town is situated in the river bluffs already described as sharp, rolling hills, many of which at one time were covered with fine growths of timber and even now some of them are partially covered with beautiful groves. Independence in 1831, as stated in a previous chapter, was a frontier town with all the disadvantages implied by that term. It had a mixed population of white men from many sections of the Union, chiefly, however, from the south, some of whom had moved into the western wilderness to escape the consequences of unlawful deeds committed elsewhere; vagabond Indians and renegades who had mingled with them; besides a number of negro slaves. Society was as varied as the character of the population, but on the whole may be described as being without stability, regard for law, or religion. Of late years, of course, the character of Independence has been entirely changed. Western Missouri is no longer the frontier of the United States, nor is Independence a frontier town. It is now a delightful residence suburb of Kansas City, Missouri, with many attractive homes. Having given a description of the land of Zion and the town of Independence, it may be interesting to learn something concerning the city of Zion that shall yet stand there to the glory of God. Of necessity the description will be imperfect, as the available materials for such description are very meagre. While the prophets have written much concerning Zion and her future glory, their rapturous effusions do not furnish matter for a definite description of the city. In June, 1833, however, Joseph Smith and the elders in Kirtland, Ohio, sent a plat of the city to the brethren in Missouri. We have been unable to find the plat, but an explanation of it is recorded in the history of Joseph Smith,[A] from which we learn the following: [Footnote A: Millennial Star, Vol. 14, p. 438] The city plat is one mile square, divided into blocks containing ten acres each--forty rods square--except the middle range of blocks running north and south; they will be forty by sixty rods, containing fifteen acres, having their greatest extent east and west. The streets will be eight rods wide, intersecting each other at right angles. The tier of blocks forty by sixty rods will be reserved for public buildings, temples, tabernacles, school houses, etc.[B] [Footnote B: By this arrangement, it will be observed that the blocks in the city cannot be uniformly forty rods square (if the middle range of blocks running north and south are made forty by sixty), as the plat east and west would lack twenty-eight rods, and north and south eight rods, of being sufficient for such an arrangement. Either the outside tier of blocks must be less than forty rods square, or the city plat must be more than a mile square. It must be three hundred and forty-eight rods east and west, (instead of three hundred and twenty) by three hundred and twenty-eight north and south.--B. H. R.] All the other blocks will be divided into half-acre lots, a four rod front to every lot, and extending back twenty rods. In one block the lots will run from the north and south, and in the next one from the east and west, and so on alternately throughout the city, except in the range of blocks reserved for public buildings. By this arrangement no street will be built on entirely through the street; but on one block the houses will stand on one street, and on the next one on another street. All of the houses are to be built of brick or stone; and but one house on a lot, which is to stand twenty-five feet back from the street, the space in front being for lawns, ornamental trees, shrubbery, or flowers according to the taste of the owners; the rest of the lot will be for gardens, etc. It is supposed that such a plat when built up will contain fifteen or twenty thousand population, and that they will require twenty-four buildings to supply them with houses for public worship and schools. These buildings will be temples, none of which will be less than eighty-seven feet by sixty-one, and two stories high, each story to be fourteen feet, making the building twenty-eight feet to the square. I say none of these temples will be smaller than this, but of course there will be others much larger; the above, however, are the dimensions of the one the saints were commanded to build first. Lands on the north and south of the city will be laid off for barns and stables for the use of the city, so there will be no barns or stables in the city among the homes of the people. Lands for the agriculturist are also to be laid off on the north and south of the city plat, but if sufficient land cannot be laid off without going too great a distance, then farms are to be laid off on the east and west also; but the tiller of the soil as well as the merchant and mechanic will live in the city. The farmer and his family, therefore, will enjoy all the advantages of schools, public lectures and other meetings. His home will no longer be isolated, and his family denied the benefits of society, which has been, and always will be, the great educator of the human race; but they will enjoy the same privileges of society, and can surround their homes with as much refinement as will be found in the home of the merchant or banker. "When this square is thus laid off and supplied, lay off another in the same way," said Joseph to those to whom the city plat was sent, "and so fill up the world in these last days, and let every man live in the city, _for this is the city of Zion._" CHAPTER V. SETTLEMENT OF THE SAINTS IN MISSOURI--THEIR ERRORS--REPROOFS AND WARNINGS. On the 4th of August, 1831, a conference was held among the Colesville saints, at the house of Joshua Lewis, in Kaw Township; and about this time a number of revelations were given in which the Lord made known his will to his servants and gave his reasons for calling them to Missouri. Those reasons were: 1. That the Lord's servants might give to him a witness of their obedience; 2. That they might have the honor of laying the foundation of Zion; 3. That they might bear record in all their travels hereafter, where the city of Zion shall stand; 4. That the testimony of these things might go forth from "the city of the heritage of God." [A] [Footnote A: Doc. & Cov. Sec. 58:1-13] The Lord commanded the saints to purchase lands in Jackson County, to the extent of their ability; and for the better accomplishment of this object, Sidney Gilbert was appointed agent for The Church. Having accomplished these things, the elders, except Edward Partridge and a few others whom the Lord appointed to settle permanently in Missouri, were commanded to return to their homes, bearing record by the way of what had been revealed. The saints and elders who remained in the land of Zion began the work of building up permanent homes. They had arrived too late to raise crops that season, but they cut hay for their cattle, and prepared some ground for cultivation. The fall and winter were occupied in building log cabins; but with all their industry they were not able to provide shelter for all. Through that long, cold winter the saints cheerfully submitted to all kinds of inconveniences, such as several families living in an open, unfinished log room, without windows, and nothing but the frozen ground for a floor. Their food consisted chiefly of beef and a little bread, made of coarse corn meal, manufactured by rubbing the ears of corn on a tin grater. The spirit of peace, union and love, however, was in their midst, and at their prayer meetings, and in their family worship, they were blessed with many seasons of refreshing from the presence of the Lord. Thus the winter of 1831 passed away. As soon as the churches scattered abroad learned that the Lord had revealed the place where the city of Zion was to be built, preparations to purchase inheritances absorbed the minds of the faithful; and money was sent to The Church agent from all quarters to buy lands. Edward Partridge had been appointed the bishop in Zion, and it was made his duty to divide unto the saints their inheritances.[B] As early as February, 1831, the Lord had said that those who loved him would remember the poor, and consecrate of their property to sustain them, for inasmuch as they did it to the poor, they did it unto him; and that which was consecrated to the poor, should be imparted to them with a deed and a covenant that could not be broken. Moreover every man was to be made a steward over his own property.[C] [Footnote B: Doc. & Cov. Sec. 57:7.] [Footnote C: Doc. & Cov. Sec. 42:29-35.] This law of consecration and stewardship was as follows: Every man was to consecrate his property to the bishop of The Church without reserve, with a covenant that could not be broken; and then from this consecrated property receive an inheritance from the bishop--sharing equally with his brethren, according to his family and circumstances--this inheritance being deeded [D] to him by the bishop; which inheritance then became his stewardship, upon which he was to improve according to the measure of wisdom he possessed. Every man is to be independent in the management of his stewardship. By every man consecrating his property to the bishop, and then receiving back as his stewardship only sufficient for his support, there was a surplus left in the hands of the bishop to be placed in the Lord's storehouse. Then if in the management of his stewardship a man obtained more than was needful for his support, it, too, was put into the Lord's storehouse, and that, as well as the surplus first named, was to be used in giving inheritances to the poor; and in assisting the brethren in the improvement of their respective stewardships, as should be appointed by the high council of The Church, and the bishop and his counselors.[E] And thus the saints were to be made equal in temporal things as well as in things that are spiritual.[F] [Footnote D: Doc. & Cov. Sec. 51:4.] [Footnote E: Doc. & Cov. Sec. 42:33, 53-55.] [Footnote F: Doc. & Cov. Sec. 78.] The hearts of the saints in Zion were made glad in the spring of 1832 by a visit from their youthful Prophet and Sidney Rigdon, both of whom had suffered much for the truth's sake, during the winter that had just past, at the hands of a furious mob in Ohio. At the time the mobbing referred to occurred, the Prophet was living at the house of a Brother John Johnson, Sen., (usually called "Father Johnson" by Joseph and the saints), in the little town of Hiram, Portage County, Ohio, about thirty miles from Kirtland. Before removing to that place, the Prophet's wife had taken two children (twins) to rear, their mother, the wife of a Brother John Murdock, having died when the children were a few days old. Emma Smith received them when they were nine days old, and at the time of the event to be related they were eleven months old. Nothing of unusual importance had occurred in Hiram since the Prophet's arrival. He had occupied his time in the revision of the Bible that he had been commanded to make, and in holding public meetings in the evenings and on the Sabbath day. Here, too, he received a number of revelations, among them the one called the "Vision," [G] which describes the different degrees of glory to which men may attain in the future life. [Footnote G: Doc. & Cov. Sec. 76.] A number of men, however, had apostatized from the truth and left The Church; among them one Ezra Booth, formerly a Methodist minister. He had been converted on seeing a person healed of an infirmity of many years' standing, and, as is so frequent in such cases, he required a constant succession of miracles to keep him in The Church. "But when," as the Prophet remarks in stating his case, "he actually learned that faith, humility, patience, and tribulation were before blessing, and that God brought low before he exalted; that instead of the Savior's granting him power to smite men and make them believe (as he said he wanted God to do with him), he found he must become all things to all men, that he might peradventure save some; and that, too, by all diligence, by perils, by sea and land, as was the case in the days of Jesus"--when he found this was the course the servants of God must run, he was disappointed and turned away from the faith and The Church. So, too, did one Simonds Rider, and also Eli Johnson, Edward Johnson, and John Johnson, Jr. This by way of introducing the matter, the rest is as related by the Prophet himself: On the 25th of March, 1832, the twins before mentioned, which had been sick of the measles for some time, caused us to be broke of our rest in taking care of them, especially my wife. In the evening I told her she had better retire to rest with one of the children, and I would watch with the sickest child. In the night she told me I had better lie down on the trundle bed, and I did so, and was soon after awakened by her screaming _murder!_ when I found myself going out of the door in the hands of about a dozen men, some of whose hands were in my hair, and some hold of my shirt, drawers and limbs. The foot of the trundle bed was towards the door, leaving only room enough for the door to swing. My wife heard a gentle tapping on the windows which she then took no notice of, (but which was unquestionably designed for ascertaining whether we were all asleep), and soon after the mob burst open the door and surrounded the bed in an instant, and as I said, the first thing I knew I was going out of the door in the hands of an infuriated mob. I made a desperate struggle as I was forced out, to extricate myself, but only cleared one leg, with which I made a pass at one man and he fell on the door steps. I was immediately confined again, and they swore by God they would kill me if I did not be still, which quieted me. As they passed around the house with me, the fellow that I kicked came to me and thrust his hand into my face, all covered with blood, (for I hit him on the nose,) and with an exulting hoarse laugh, muttered, "Gee, gee, God damn ye, I'll fix ye." They then seized me by the throat, and held on till I lost my breath. After I came to, as they passed along with me, about thirty rods from the house, I saw Elder Rigdon stretched out on the ground whither they had dragged him by the heels. I supposed he was dead. I began to plead with them, saying, "you will have mercy and spare my life, I hope?" To which they replied, _"God damn ye, call on yer God for help,_ we'll show ye no mercy;" and the people began to show themselves in every direction; one coming from the orchard had a plank, and I expected they would kill me and carry me off on the plank. They then turned to the right and went on about thirty rods further--about sixty rods from the house and thirty from where I saw Elder Rigdon, into the meadow, where they stopped, and one said, "Simonds, Simonds," (meaning, I supposed, Simonds Rider,) "pull up his drawers, pull up his drawers, he will take cold." Another replied, "a'nt ye going to kill 'im, a'nt ye going to kill 'im?" A group of mobbers collected a little way off, and said: "Simonds, Simonds, come here;" and Simonds charged those who had hold of me to keep me from touching the ground (as they had done all the time), lest I should get a spring upon them. They went and held a council, and as I could occasionally overhear a word, I supposed it was to know whether it was best to kill me. They returned after awhile, when I learned they had concluded not to kill me, but pound and scratch me well, tear off my shirt and drawers, and leave me naked. One cried, "Simonds, Simonds, _where's the tar bucket?"_ "I don't know," answered one, _"where 'tis, Eli's left it."_ They ran back and fetched the bucket of tar, when one exclaimed, _"God damn it, let's us tar up his mouth;"_ and they tried to force the tar paddle into my mouth; I twisted my head around so that they could not; and they cried out, _"God damn ye, hold up yer head and let us give ye some tar."_ They then tried to force a vial into my mouth and broke it in my teeth. All my clothes were torn off me except my shirt collar; and one man fell on me and scratched my body like a mad cat, and then muttered out: _"God damn ye, that's the way the Holy Ghost falls on folks."_ They then left me and I attempted to rise, but fell again; I pulled the tar away from my lips, so that I could breathe more freely, and after awhile I began to recover, "and raised myself up, when I saw two lights. I made my way towards one of them, and found it was Father Johnson's. When I had come to the door I was naked, and the tar made me look as though I was covered with blood, and when my wife saw me she thought I was all mashed to pieces, and fainted. During the affray abroad, the sisters of the neighborhood had collected at my room. I called for a blanket; they threw me one and shut the door: I wrapped it around me and went in. * * * * * * * * My friends spent the night in scraping and removing the tar, and washing and cleansing my body; so that by morning I was ready to be clothed again. This being Sabbath morning, the people assembled for meeting at the usual hour of worship, and among those came also the mobbers, viz.: Simonds Rider, a Campbellite preacher and leader of the mob; one McClentic, son of a Campbellite minister; and Pelatiah Allen, Esq., who gave the mob a barrel of whiskey to raise their spirits; and many others. With my flesh all scarified and defaced, I preached to the congregation as usual, and in the afternoon of the same day baptized three individuals. It was during this visit to Missouri in the spring of 1832, that Joseph was acknowledged by The Church and Priesthood in Zion, "President of the High Priesthood." It was on the occasion of this visit, too, that he sought to so "organize The Church that the brethren might, eventually, be independent of every incumbrance beneath the celestial kingdom, by bonds and covenants of mutual friendship and mutual love." [H] [Footnote H: History of Joseph Smith. Millennial Star Vol. 14, p. 162.] In a revelation given July, 1831, W. W. Phelps had been appointed a printer unto The Church in the land of Zion. Accordingly a press and type were purchased, and in June, 1832, the first number of a monthly paper was issued, called the _Evening and Morning Star._ This was the first periodical published by The Church. According to its prospectus it was to be a messenger of truth; a harbinger of peace and good will; to bring good tidings of great joy to all people, but more especially to the house of Israel scattered abroad, telling them that the day of their redemption was near; to proclaim the ensign to which all nations must come, in order to worship God acceptably; to declare that goodness consists in _doing_ good, not merely in teaching it; and to show that all men's religion is vain without charity; and as the paper was to be devoted to the great concerns of eternal things, and the gathering of the saints, it would leave politics, broils, the gainsayings of the world, and many other matters for their proper channels.[I] [Footnote I: Millennial Star Vol. 14:146-8.] So rapidly did the saints gather to Zion during this summer that the _Star_ for November reported eight hundred and thirty souls in the new settlements. The Lord had blessed them both with food and with raiment, and there was plenty in Zion. A feeling of insubordination, however, existed among the brethren of the priesthood. Seven high priests had been appointed to preside over the affairs of The Church in Zion, viz., Oliver Cowdery, W. W. Phelps, John Whitmer, Sidney Gilbert, Edward Partridge, Isaac Morley and John Corrill. These brethren, with the common consent of the several branches comprising The Church in Missouri, were to appoint elders to preside over the respective branches, and attend to all the affairs of The Church in that land. But a number of those high priests and elders who went up to Zion, ignored the authority of the seven who were placed there to preside, and began setting some of the branches in order without being appointed to do so; and it resulted in some confusion. Others who went there sought to obtain inheritances in some other way than according to the laws of consecration and stewardship; and these things, together with jealousies, covetousness, light-mindedness, unbelief, and general neglect to keep the commandments of God, enkindled the displeasure of the Almighty against Zion and her inhabitants. This state of affairs coming to the knowledge of the Prophet Joseph, through his correspondence with the leading elders in Zion, he wrote a letter to the saints in Missouri, severely reproving them for their neglect to keep the commandments of God; and as the communication is full of prophecy of those calamities which eventually befell the Church, I quote it entire: KIRTLAND, January 11, 1833. _Brother Wm. W. Phelps:_ I send you the Olive Leaf which we have plucked from the tree of Paradise, the Lord's message of peace to us; for though our brethren in Zion indulge in feelings towards us which are not according to the requirements of the new covenant, yet we have the satisfaction of knowing that the Lord approves of us and has accepted us, and established his name in Kirtland for the salvation of the nations; for the Lord will have a place from which his word will go forth, in these last days, in purity, for if Zion will not purify herself, so as to be approved of in all things, in his sight, he will seek another people; for his work will go on until Israel is gathered, and they who will not hear his voice must expect to feel his wrath. Let me say unto you, seek to purify yourselves, and also the inhabitants of Zion, lest the Lord's anger be kindled to fierceness. Repent, repent, is the voice of God to Zion; and strange as it may appear, yet it is true, mankind will persist in self-justification until all their iniquity is exposed, and their character past being redeemed, and that which is treasured up in their hearts be exposed to the gaze of mankind. I say to you (and what I say to you, I say to all), hear the warning voice of God, lest Zion fall, and the Lord swear in his wrath, "The inhabitants of Zion shall not enter into my rest." The brethren in Kirtland pray for you unceasingly, for, knowing the terrors of the Lord, they greatly fear for you. You will see that the Lord commanded us, in Kirtland, to build a house of God, and establish a school for the prophets; this is the word of the Lord to us, and we must, yea, the Lord helping us, we will obey; as on conditions of our obedience he has promised us great things; yea, even a visit from the heavens to honor us with his own presence. We greatly fear before the Lord lest we should fail of this great honor, which our Master proposes to confer upon us; we are seeking for humility and great faith lest we be ashamed in his presence. Our hearts are greatly grieved at the spirit which is breathed both in your letter and that of Brother G----'s; the very spirit which is wasting the strength of Zion like a pestilence; and if it is not detected and driven from you, it will ripen Zion for the threatened judgments of God. Remember, God sees the secret springs of human action, and knows the hearts of all living. Brother, suffer us to speak plainly, for God has respect for the feelings of his saints, and he will not suffer them to be tantalized with impunity. Tell Brother G----that low insinuations God hates; but he rejoices in an honest heart, and knows better who is guilty than he does. We send him this warning voice, and let him fear greatly for himself, lest a worse thing overtake him; all we can say by way of conclusion is, if the fountain of our tears is not dried up, we will still weep for Zion. This from your brother who trembles for Zion, and for the wrath of heaven which awaits her if she repent not. JOSEPH SMITH, JUN. P. S.--I am not in the habit of crying peace, when there is no peace, and, knowing the threatened judgments of God, I say, Woe unto them that are at ease in Zion; fearfulness will speedily lay hold of the hypocrite. I did not expect that you had lost the commandments, but thought from your letters you had neglected to read them, otherwise you would not have written as you did. It is in vain to try to hide a bad spirit from the eyes of those who are spiritual, for it will show itself in speaking and in writing, as well as in all our other conduct. It is also needless to make great pretensions when the heart is not right; the Lord will expose it to the view of his faithful saints. We wish you to render the _Star_ as interesting as possible, by setting forth the rise, progress and faith of our Church, as well as the doctrine; for if you do not render it more interesting than at present, it will fall, and The Church suffer a great loss thereby. J. S. A council of high priests at Kirtland also appointed Hyrum Smith and Orson Hyde to write a letter of reproof and warning, in which they cried, "Repent! repent! or Zion must suffer, for the scourge and judgment must come upon her." The whole of this communication, however, is likewise so full of prophetic warning to the saints in Zion that I consider it too important to be omitted, and hence give it _in extenso:_ KIRTLAND MILLS, GEAUGA COUNTY, OHIO, January 14, 1833. _From a conference of twelve High Priests, to the Bishop, his Council, and the inhabitants of Zion:_ Orson Hyde and Hyrum Smith being appointed by the said conference to write this epistle in obedience to the commandment, given the 22nd and 23rd of September last which says: "But verily I say unto all those to whom the kingdom has been given, from you it must be preached unto them that shall repent of their former evil works, for they are to be upbraided for their evil hearts of unbelief; and your brethren in Zion, for their rebellion against you at the time I sent you." Brother Joseph, and certain others, have written to you on this all-important subject, but you have never been apprized of these things by the united voice of a conference of those high priests that were present at the time this commandment was given. We, therefore, Orson and Hyrum--the committee appointed by said conference to write this epistle--having received the prayers of said conference, that we might be enabled to write the mind and will of God upon this subject, now take up our pen to address you in the name of the conference, relying upon the arm of the great Head of The Church. In the commandment alluded to, the children of Zion were all, yea, even every one, under condemnation, and were to remain in that state until they repented and remembered the new covenant, even the Book of Mormon, and the former commandments, which the Lord had given them, not only to say but to do them, and bring forth fruit meet for the Father's Kingdom; otherwise there remaineth a scourge and a judgment to be poured out upon the children of Zion; for "shall the children of the kingdom pollute the holy land? I say unto you, nay!" The answers received from those letters which have been sent to you upon this subject, have failed to bring to us that satisfactory confession and acknowledgment, which the spirit of our Master requires. We, therefore, feeling a deep interest for Zion, and knowing the judgments of God that will come upon her except she repent, resort to these last and most effectual means in our power to bring her to a sense of her standing before the Most High. At the time Joseph, Sidney and Newel left Zion, all matters of hardness and misunderstanding were settled and buried (as they supposed), and you gave them the hand of fellowship; but afterwards you brought up all these things again, in a censorious spirit, accusing Brother Joseph in rather an indirect way of seeking after monarchial power and authority. This came to us in Brother Carroll's letter of July 2nd. We are sensible that this is not the thing Brother Joseph is seeking after, but to magnify the high office and calling whereunto he has been called and appointed by the command of God, and the united voice of this Church. It might not be amiss for you to call to mind the circumstances of the Nephites, and the children of Israel rising up against their prophets, and accusing them of seeking after kingly power, etc., and see what befell them, and take warning before it is too late. Brother Gilbert's letter of December 10th has been received and read attentively, and the low, dark, and blind insinuations which were in it were not received by us as from the fountain of light, though his claims and pretensions to holiness were great. We are not unwilling to be chastened or rebuked for our faults, but we want to receive it in language that we can understand, as Nathan said to David, "Thou art the man." We are aware that Brother G----is doing much and has a multitude of business on hand, but let him purge out all the old leaven, and do his business in the spirit of the Lord, and then the Lord will bless him, otherwise the frown of the Lord will remain upon him. There is manifestly an uneasiness in Brother Gilbert, and a fearfulness that God will not provide for his saints in these last days, and these fears lead him on to covetousness. This ought not to be, but let him do just as the Lord has commanded him, and then the Lord will open his coffers, and his wants will be liberally supplied. But if this uneasy, covetous disposition be cherished by him, the Lord will bring him to poverty, shame and disgrace. Brother Phelps' letter of December 15th, is also received, and carefully read, and it betrays a lightness of spirit that ill becomes a man placed in the important and responsible station that he is placed in. If you have fat beef and potatoes, eat them in singleness of heart and boast not yourselves in these things. Think not, brethren, that we make a man an offender for a word; this is not the case; but we want to see a spirit in Zion, by which the Lord will build it up; that is the plain, solemn, and pure spirit in Christ. Brother Phelps requested in his last letter that Brother Joseph should come to Zion; but we say that Brother Joseph will not settle in Zion until she repent and purify herself and abide by the new covenant, and remember the commandments that have been given her, to do them as well as to say them. You may think it strange that we manifest no cheerfulness of heart upon the reception of your letter; you may think that our minds are prejudiced so much that we can see no good that comes from you, but rest assured, brethren, that this is not the case. We have the best of feelings, and feelings of the greatest anxiety for the welfare of Zion; we feel more like weeping over Zion than rejoicing over her, for we know that the judgments of God hang over her, and will fall upon her except she repent, and purify herself before the Lord, and put away from her every foul spirit. We now say to Zion, this once, in the name of the Lord, Repent! repent! awake, awake, put on thy beautiful garments, before you are made to feel the chastening rod of him whose anger is kindled against you. Let not Satan tempt you to think we want to make you bow to us, to domineer over you, for God knows this is not the case; our eyes are watered with tears, and our hearts are poured out to God in prayer for you, that he will spare you, and turn away his anger from you. There are many things in the last letters of Brothers G----and P----that are good, and we esteem them much. The idea of having "certain ones appointed to regulate Zion, and traveling elders have nothing to do with this part of the matter," is something we highly approbate, and you will doubtless know before this reaches you, why William E. McLellin opposed you in this move. We fear there was something in Brother Gilbert when he returned to this place from New York last fall, in relation to his brother William, that was not right. For Brother Gilbert was asked two or three times about his brother William, but gave evasive answers, and at the same time he knew that William was in Cleveland; but the Lord has taken him. We merely mention this that all may take warning to work in the light, for God will bring every secret thing to light. We now close our epistle by saying unto you, the Lord has commanded us to purify ourselves, to wash our hands and our feet, that he may testify to his Father and our Father, to his God and our God, that we are clean from the blood of this generation; and before we could wash our hands and our feet we were constrained to write this letter. Therefore, with the feelings of inexpressible anxiety for your welfare, we say again, Repent, repent, or Zion must suffer, for the scourge and judgment must come upon her. Let the bishop read this to the elders that they may warn the members of the scourge that is coming, except they repent. Tell them to read the Book of Mormon and obey it; read the commandments that are printed and obey them: yea, humble yourselves under the mighty hand of God that peradventure he may turn away his anger from you. Tell them that they have not come up to Zion to sit down in idleness, neglecting the things of God, but they are to be diligent and faithful in obeying the new covenant. There is one clause in Brother Joseph's letter which you may not understand; that is this, "If the people of Zion did not repent, the Lord would seek another place and another people." Zion is the place where the temple will be built, and the people gathered, but all people upon that holy land being under condemnation, the Lord will cut them off, if they repent not, and bring another race upon it that will serve him. The Lord will seek another place to bring forth and prepare his word to go forth to the nations, and as we said before, so we say again, Brother Joseph will not settle in Zion, except she repent and serve God, and obey the new covenant. With this explanation the conference sanctions Brother Joseph's letter. Brethren, the conference meets again this evening to hear this letter read, and if it meets their minds, we are all agreed to kneel down before the Lord, and cry unto him with all our hearts, that this epistle, and Brother Joseph's, and the revelations also, may have their desired effect, and accomplish the thing whereunto they are sent, and that they may stimulate you to cleanse Zion, that she mourn not. Therefore, when you get this, know ye that a conference of twelve high priests have cried unto the Lord for you, and are still crying, saying, Spare thy people, O Lord, and give not thy heritage to reproach. We now feel that our garments are clean from you and all men, when we have washed our feet and hands according to the commandment. We have written plain at this time, but we believe not harsh. Plainness is what the Lord requires, and we should not feel ourselves clear, unless we had done so: and if the things we have told you be not attended to, you will not long have occasion to say, or to think rather, that we may be wrong in what we have stated. Your unworthy brethren are determined to pray unto the Lord for Zion, as long as we can shed the sympathetic tear, or feel any spirit to supplicate a throne of grace in her behalf. The school of the prophets will commence, if the Lord will, in two or three days. It is a general time of health with us. The cause of God seems to be rapidly advancing in the eastern country; the gifts are beginning to break forth so as to astonish the world, and even believers marvel at the power and goodness of God. Thanks be rendered to his holy name for what he is doing. We are your unworthy brethren in the Lord, and may the Lord help us all to do his will, that we may at last be saved in his kingdom. ORSON HYDE. HYRUM SMITH. N. B.--We stated that Brother Gilbert knew that William was in Cleveland last fall when he was in Kirtland. We wrote this upon the strength of hearsay: but William being left at St. Louis, strengthened our supposition that such was the fact. We stated further, representing this matter, or this item, than the testimony will warrant us. With this exception the conference sanctions this letter. These words of reproof and warning had the effect of awakening in the hearts of the saints the spirit of repentance. A solemn assembly was called at which a sincere and humble repentance was manifested. A general epistle to The Church authorities in Kirtland, bearing date of 26th of February, 1833, was adopted at a conference of the saints in Zion, expressing their repentance, and desires to keep the commandments of God in the future. This was satisfactory to the brethren in Kirtland; and the Lord said in a revelation given the 8th of March, that the brethren in Zion _"began"_ to repent; and that the angels rejoiced over them. Still there were many things with which the Lord was not well pleased, and he said that he would contend with Zion, and plead with her strong ones, and chasten her until she overcame.[J] [Footnote J: Doc. & Cov. Sec. 90:32-36.] CHAPTER VI. STORM CLOUDS. The spring of 1833 opened early in western Missouri. The streams, which had been so long locked up in ice, broke loose under the genial rays of the returning sun, and rushed madly on to swell the majestic current of the Missouri. The winter snows early melted before the balmy breath of spring, and grass and flowers in rich profusion and of varied hue clothed the great rolling prairies of the west in their loveliest attire. The forests along the water courses put forth their tender buds, and the birds that had migrated to the south in the autumn, to escape the severity of the winter, joyfully returned to build their nests in the same old woods, and make the wilderness glad with their sweet songs. All nature rejoiced, and the saints who had gathered to that land to build up Zion rejoiced with her. They had repented of the sins which had called forth the reproofs of the servants of God: and although there were some persons among them with whom the Lord was not well pleased, yet they had received assurances from God that the angels rejoiced over them. Under these auspicious circumstances eighty officials and a large number of the members of The Church met for the service of God, and to be instructed in the things of eternal life, at the Ferry on Big Blue, a small forest-lined stream a few miles west of Independence. Their conversation and discourses ranged over immense periods of time; extending back to that time when the morning stars sang together, and the sons of God shouted for joy in anticipation of the blessings that would follow the creation of this earth.[A] They spoke of the cruel persecutions endured by the disciples of Jesus in former ages, little dreaming that the time was at hand when they, too, would be required to endure like trials for the truth's sake--for the word of God and the testimony of Jesus. Their minds were absorbed in contemplating the future glory of Zion; their souls were filled with joy unspeakable--filled with that spirit which ages before caused men and angels to unite in singing, "Peace on earth; good will to man." This occurred on the 6th of April, and was the first attempt of The Church to celebrate the anniversary of her birthday. Only three years before, in the house of Peter Whitmer The Church had been organized; and now the saints in Missouri were exclaiming, How The Church has grown! How much has been accomplished! The Gospel had been preached in nearly all the states of the Union: thousands had hailed the message with delight, and numerous branches of The Church had been established. The place of the city of Zion had been revealed, and nearly a thousand of the saints gathered there. A printing establishment had been founded, and the precious truths from heaven were being published to the world; and all this had been accomplished in the face of poverty and bitter opposition. [Footnote A: Job 38:3-7.] During the summer of 1833, a school for the elders was organized in Zion, presided over by Elder Parley P. Pratt, who labored with all the zeal of an apostle in teaching them the things of God. They held their meetings in the shady groves--in "God's first temples," and their instructor frequently walked several miles bare-footed to meet with them. How strange it seems to record the above as occurring in this age! It appears to be quite out of joint with the times, and smacks rather of that age in which John the Baptist preached the gospel in the wilderness of Judea, clothed with camel's hair, and a girdle of skin about his loins; and whose food was locusts and wild honey. Some day, however, when a parallel shall be drawn between the introduction of the gospel in this dispensation, and that in which John figured, it will appear that the men who have been chosen of the Lord in this age to perform his work, possess the same simplicity of character as those whom he chose in Judea, nineteen hundred years ago--the same guileless honesty of purpose; the same child-like confidence in God, and the same unwavering fidelity to their Master's cause; as willing to undergo privations, hunger and cold, and toil and nakedness; as willing to endure the scorn and hatred of the world; as willing to suffer bonds and even death. The migration of the saints to Missouri in the early summer of 1833, exceeded that of the previous season; but they were settling among a people who possessed characteristics with which, from the nature of things, they were bound to be at variance. The "old settlers" of Jackson County were principally from the mountainous portions of the Southern States. They had settled along the water-courses, in the forests which lined their banks, instead of out on the broad and fertile prairies, which only required fencing to prepare them for cultivation. It was the work of years to clear a few acres of the timber lands, and prepare them for cultivation, but with these small fields the "old settlers" were content. They had no disposition to beautify their homes, or even make them convenient or comfortable. They lived in their log cabins without windows, and very frequently without floors other than the ground; and the dingy, smoked log walls were unadorned by pictures or other ornaments. They were uneducated; those who could read or write being the exception and not the rule; and they had an utter contempt for the refinements of life. It is needless to add that they were narrowminded, ferocious, and jealous of those who sought to obtain better homes, and who aspired to something better in life than had yet entered into the hearts of these people. There was another element in western Missouri which did not tend to the improvement of its society. Western Missouri at the time of which I write, and as before remarked, was the frontier of the United States, and therefore a place of refuge for those who had outraged the laws of society elsewhere. Here they were near the boundary line of the United States, and if pursued by the officers of the law, in a few hours they could cross the line out of their reach, as the officers could not operate outside of their own nation. These outcasts helped to give a more desperate complexion to the already reckless population of western Missouri. The Saints could not join the Missourians in their way of life--in Sabbath-breaking, profanity, horse-racing, idleness, drunkenness, and debauchery. They had been commanded to keep the Sabbath day holy, to keep themselves unspotted from the sins of the world. The fact of people having so little in common with each other was of itself calculated to beget a coldness and suspicion, which would soon ripen into dislike. The saints, too, had come, for the most part, from the Northern and New England States, and the hatred that existed at that time between the people of the slave-holding and free states, was manifested toward the saints by their "southern" neighbors. Moreover, the old settlers were dear lovers of office, and the honors and emoluments growing out of it; and they greatly feared that the rapidly increasing saints would soon outnumber them, and that the offices would be wrested from them. Political jealousy is always cruel and unscrupulous; and is not slow to find excuses for destroying the object of its hatred. To the politician as well as to the lover, "Trifles light as air, Are to the jealous confirmations strong As proofs of Holy Writ." And where these "trifles" do not exist, we shall see in the progress of our narrative that sectarian meanness and political jealousy do not hesitate to manufacture them. As early as the spring of 1832 there began to appear signs of an approaching storm. In the deadly hours of the night the houses of some of the saints were stoned, the windows broken, and the inmates disturbed. In the fall of the same year a large quantity of hay in the stack belonging to the saints was burned, houses shot into, and the people insulted with abusive language. In the month of April, 1833, the old settlers to the number of some three hundred met at Independence, to consult upon a plan for the destruction, or immediate removal, of the "Mormons" from Jackson County. They were unable, however, to unite on any plan, and the mob becoming the worse for liquor, the affair broke up in a "Missouri row." The secret of their failure in accomplishing anything was this: A few of the brethren, learning that such a meeting was being held, met for secret prayer, and petitioned the Father to frustrate the plans of this ungodly mob, who were seeking their destruction. The Lord, in view of the fact, doubtless, that this people were partially repenting of the evils for which they had been reproved, in his mercy heard their prayers, and thwarted the designs of their enemies. But the angry clouds of the threatened persecution had been merely drifted aside, not driven from the horizon; and in a few months they assumed a more threatening aspect than on their first appearance. The sectarian priests inhabiting Jackson and the surrounding counties were earnestly engaged in fanning the flames of prejudice, already burning in the public mind. The Rev. Finis Ewing, the head and front of the Cumberland Presbyterian church, published this statement: "The 'Mormons' are the common enemies of mankind and ought to be destroyed." The Rev. Pixley, who had been sent out by the Missionary Society to Christianize the savages of the west, spent his time in going from house to house, seeking to destroy The Church by spreading slanderous falsehoods, to incite the people to acts of violence against the saints. Early in July, a document was in circulation known as the "Secret Constitution," setting forth the alleged grievances of the mob, and binding all who signed it to assist in "removing the 'Mormons.'" The document set forth the following: The signers believed an important crisis was at hand in their civil society, because a pretended religious sect--the "Mormons"--had settled in their midst. The civil law did not afford them a sufficient guarantee against the threatening evils, and therefore they had determined to rid themselves of the "Mormons," "peaceably if they could, forcibly if they must;" and for the better accomplishment of this object, they had organized themselves into a company--pledging to each other their "bodily powers, their lives, fortunes, and sacred honors!" The saints are represented as being the very dregs of that society from which they came; and also as being poor, "idle, lazy, and vicious." They are accused of claiming to receive direct revelation from God; to heal the sick by the laying on of hands; to speak in unknown tongues by inspiration; and, in short, "to perform all the wonder-working miracles wrought by the inspired apostles and prophets of God;" all of which, the document claims, "is derogatory of God and religion, and subversive of human reason." The signers of this document also accuse the saints of sowing dissensions and inspiring seditions among their slaves. They further charge that the "Mormons" had invited "free people of color" to settle in Jackson County; and state that the introduction of such a caste among their slaves, would instigate them to rebel against their masters, and to bloodshed. The "Mormons" are also charged with having openly declared that God had given them the land of Jackson County; and that sooner or later they would possess it as an inheritance. The document then concludes by saying that if after timely warning, and receiving an adequate compensation for what property they could not take with them, the saints shall refuse to leave the county, such means as might be necessary to remove them were to be employed; and calls a meeting of the signers to convene at the court-house in Independence on the twentieth of July, to consult on subsequent movements.[B] [Footnote B: The document of which the foregoing is a summary was published in the December number (1833) of the Evening and Morning Star.] It may not be amiss here to notice the charges made against the saints: The statement made by the mob that the "civil law did not afford them a sufficient guarantee against the threatening evils" of which they complained, is good evidence that the saints, although they may have fallen far short of coming up to the full requirements of the high moral and spiritual laws of the gospel of Jesus Christ, had violated none of the laws of man--it is an acknowledgement that they lived above that law. As to the saints being the dregs of the society from which they came--it is untrue; they had a respectable standing in the society from which they came, and that society was far in advance in civilization and enlightenment of the people of western Missouri. This is an old and oft repeated charge against the early members of The Church--this charge that they were of the "dregs of the society from which they came," and I repeat again that it is not true. I know the usual method of defense is to concede the charge, and then quote the well-known and, I may add also, the well-worn passage from Paul's writings, where, in speaking of the early Christians, he says: "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world, * * * the weak things of the world, * * * and base things of the world, and things which are despised, * * * and things which are not, to bring to nought things that are: that no flesh should glory in his presence." [C] But however complete such an answer may have been in the days of Paul with reference to the Christians of the first century; and however satisfying it may be now in some particulars as to the character of the early membership of The Church, so far as the charge, that the early members thereof were of the "dregs of that society from which they came," is concerned, there is a better course to pursue, a more direct and perfect answer, a more complete argument; and that better course, that more complete answer, is to deny _in toto_ the charge. I do deny it. It is not true. Nobler men and women than those who first embraced the gospel of the Son of God in this last dispensation are not to be found; nobler spirits were not on earth. It counts for nothing that in the main they were poor in this world's goods. It is of little moment that they were not famous for learning in the schools of men. I care nothing about their not being regarded as constituting "polite society," having neither the leisure nor the means to cultivate the special graces supposed to go to the making of "polished" gentlemen and ladies. But honesty of heart, purity of motive, nobility of soul, righteousness of life, devotion to God--all characteristics and all attributes which go to the making of a people worthy in the sight of God, may exist quite apart from all that man considers essential to entitle certain of their fellow-men to be considered as forming "good society;" and these attributes the early members of The Church possessed. The Smiths, the Whitmers, the Cowderys, the Johnsons, the Pages, the Corrills, the Knights, the Partridges, the Pratts, the Morleys, the Rigdons, the Whitneys, the Gilberts, the Allens; and a little later, the Youngs, the Snows, the Kimballs, the Taylors, the Richardses--and a host of others whose names do not appear so prominently in the very early history of The Church, were a class of people of whom both The Church and God might well be proud. So far removed were they from being the dregs of society that they were the very choicest part of it; respected and honored because possessed of those cardinal virtues which always command respect, however fallen the material fortunes, or humble the station or calling of those who possess them. Nor is this general statement concerning the respectability of the early members of The Church to be weakened because some of them were unhappily overcome of the world, the flesh and the devil. It is not to be supposed that all who start in the way of salvation will be equal to the task of persevering to the end. The inherent weakness of human nature forbids us to hope for that. The innate weakness of many of the saints was made apparent. The gospel is calculated to do that. "If men come unto me I will show them their weakness," [D] is the word of the Lord in the Book of Mormon, and indeed it is self-evident that if men are to be perfected--and that is the mission of the gospel--then it is necessary that their defects be pointed out to them; for the first step in reformation is to learn in what particular direction reformation is needed. All that can be said, then, against some of the early saints of this dispensation is that they manifested some of the sinfulness common to humanity, and much of that weakness which is the heritage of the sons of Adam; and some of them--many of them if you will--were not quite equal to the great task of overcoming that sinful nature, that human frailty. Meantime, their future is in the hands of God, and he alone will judge them. To the world we may say: "Who art thou that judgeth another man's servants? To his own master he standeth or falleth. Yea, he shall be holden up; for God is able to make him stand." [E] [Footnote C: I Cor. chap. I.] [Footnote D: Ether 12:27.] [Footnote E: Rom. 14:4.] The charge of idleness comes with a bad grace from the slave-holders of Missouri. Especially so since the charge is made against people chiefly from New England; who, whatever other faults they may possess, can never be truthfully charged with idleness. In addition to the saints who settled in Missouri having been trained from childhood to habits of industry in their former homes, they had received an express command from God to labor, and the idler was not to eat the bread nor wear the garment of the laborer,[F] and unless the idler repented, he was to be cast out of The Church.[G] [Foonote F: Doc. & Cov. Sec. 42:42.] [Footnote G: Ibid, Sec. 75:28.] The saints in Missouri, it is true, claimed to receive revelations from God through the Prophet Joseph Smith; and they also enjoyed the gifts of tongues, and of healing the sick through the anointing with oil and the prayer of faith, in fulfillment of the promises of the Lord;[H] but how all this can be "derogatory of God and true religion," when these blessings of revelation and the enjoyment of the spiritual gifts enumerated are the same as those that were possessed by the primitive Christians, which they were encouraged to "desire," [I] and have ever been regarded as a crowning glory of the early Church; or how they could be "subversive of human reason," can only be comprehended by a Missouri mob, seeking a vain excuse for the destruction of an unoffending people. [Footnote H: St. James 5:14, 15.] [Footnote I: 1 Cor. 14:1.] The charge of sowing dissensions and inspiring seditions among the slaves, and inviting free people of color to settle in Jackson County, has no foundation in truth. The July number of the _Evening and Morning Star,_ for 1833, contains an article on "Free People of Color," and publishes the laws of Missouri relating to that class of people. "Free people of color" were negroes or mulattoes who were set free through the kindness of their masters, or who, by working extra hours, for which they were sometimes allowed pay, were able at last to purchase their liberty. Concerning such people the Missouri laws provided that: If any negro or mulatto come into the State of Missouri, without a certificate from a court of record in some one of the United States, evidencing that he was a citizen of such State, on complaint before any justice of the peace, such negro or mulatto could be commanded by the justice to leave the State; and if the colored person so ordered did not leave the State within thirty days, on complaint of any citizen, such person could be again brought before the justice who might commit him to the common jail of the county, until the convening of the circuit court, when it became the duty of the judge of the circuit court to inquire into the cause of commitment; and if it was found that the negro or mulatto had remained in the State contrary to the provisions of this statute, the court was authorized to sentence such person to receive ten lashes on his or her bare back, and then order him or her to depart from the State; if the person so treated should still refuse to go, then the same proceedings were to be repeated, and punishment inflicted as often as was necessary until such person departed. And further: If any person brought into the State of Missouri a free negro or mulatto, without the aforesaid certificate of citizenship, for every such negro or mulatto the person offending was liable to a forfeit of five hundred dollars; to be recovered by action of debt in the name of the State. The editor of the _Star_ commenting upon this law said: Slaves are real estate in this and other states, and wisdom would dictate great care among the branches of The Church of Christ on this subject. So long as we have no special rule in The Church, as to people of color, let prudence guide; and while they, as well as we, are in the hands of a merciful God, we say: shun every appearance of evil. Publishing this law, and the above comment, was construed, by the old settlers, to be an invitation to free people of color to settle in Jackson County! Whereupon an extra was published to the July number of the _Star_ on the sixteenth of the month, which said: The intention in publishing the article, "Free People of Color," was not only to stop free people of color from emigrating to Missouri, but to prevent them from being admitted as members of The Church.[J] * * * * To be short, we are opposed to having free people of color admitted into the State. [Footnote J: In making the statement that it was the intention of the _Star_ article not only to stop "free people of color" emigrating to Missouri, but also to "prevent them from being admitted as members of The Church," the editor of the _Star_ goes too far; if not in his second article, explaining the scope and meaning of the first, then in the first article; for he had no business to seek to prevent "free people of color" from being admitted members of The Church. And in forming a judgment of this matter the reader must remember that it is the statement of the editor of the _Star,_ and by no means represents the policy of The Church. As a matter of fact there were very few if any "free people of color" in The Church at that time. The "fears" of the Missourians on that head were sheer fabrications of evil-disposed minds.] But in the face of all this the mob still claimed that the article was merely published to give directions and cautions to be observed by colored brethren, to enable them upon their arrival in Missouri, to "claim and exercise the rights of citizenship." "Contemporaneous with the appearance of this article"--the above article in the _Star_--continued the charge published in the _Western Monitor_--"was the expectation among the brethren, that a considerable number of this degraded caste were only waiting this information before they should set out on their journey." [K] And this base falsehood was used to inflame the minds of the old settlers against the saints. [Footnote K: Western Monitor for the 2nd of August, 1833.] That the saints may have said the Lord would yet give them the land of Missouri for their inheritance, is doubtless true; but that they were to obtain it in any other than a legal way never entered their minds. They had been commanded of the Lord to purchase [L] the land for an inheritance. Besides, the elders stationed in Zion about this time, addressed an epistle to the churches abroad, in which they alluded to the gathering of ancient Israel, and pointing out the difference in their circumstances and those by which the saints now were surrounded. Ancient Israel had been compelled to obtain the lands of their inheritance by the sword. "But," the address adds, "to suppose that we can come up here, and take possession of this land by the shedding of blood, would be setting at naught the law of the glorious gospel and also the word of our Great Redeemer: and to suppose that we can take possession of this country without making regular purchases of the same, according to the laws of our nation, would be reproaching this great republic, in which most of us were born, and under whose auspices we all have protection." [M] Nothing then can be clearer than that while the saints may have said that Missouri would eventually be the land of their inheritance, they were expecting to obtain it in a perfectly legitimate manner--by purchase. [Footnote L: Doc. & Cov. Sec. 57:3, 5.] [Footnote M: Evening and Morning Star, July, 1833.] I have been particular in examining the charges made against the saints by their enemies in Jackson County, in order that my readers may know that wherein the things charged were not in and of themselves innocent, and no cause for offense whatever, they were utterly without foundation in truth. CHAPTER VII. THE STORM BREAKS In answer to the call made for the citizens of Jackson County to assemble at the court house on the twentieth of July, 1833, to devise means to rid the county of the "Mormons," between four and five hundred gathered in from all parts of the county. Colonel Richard Simpson was elected chairman of the meeting, and James H. Flournoy and Colonel S. D. Lucas were chosen secretaries. A committee of seven was appointed by the chair to draft an address to the public, in relation to the object of the meeting; the following was the committee: Russel Hicks, Esq., Robert Johnson, Henry Childs, Esq., Colonel Jas. Hambright, Thomas Hudspeth, Joel F. Childs and Jas. M. Hunter. The address this committee reported repeated the falsehoods concerning the saints interfering with slaves, inviting free people of color to settle in Jackson County; and of the saints being the very dregs of the society from which they had emigrated; again charged them with most abject poverty, idleness, and of coming to obtain inheritances in Jackson County, "without money and without price." It declared that the evils which threatened their community, by the "Mormons" settling among them, were such as no one could have foreseen, and therefore they were unprovided for by the laws; and the delays incident to legislation would put the mischief beyond all remedy. It expressed the fear that if the saints were not interfered with, the day would not be far distant when the civil government of the county would be in their hands; when the sheriff, the justices, and the county judges would be "Mormons" or persons wishing to court their favor from motives of interest or ambition; and then the following: What would be the fate of our lives and property in the hands of jurors and witnesses who do not blush to declare, and would not, upon occasion, hesitate to swear, that they have wrought miracles, and have been the subjects of miraculous and supernatural cures, have conversed with God and his angels, and possess and exercise the gifts of divination, and of unknown tongues, and fired with the prospects of obtaining inheritances without money and without price--may be better imagined than described.[A] [Footnote A: Western Monitor, August 2, 1833.] However, in speaking of the gifts of the Spirit which the saints enjoyed--revelation, prophecy, speaking in tongues, healing the sick, etc., the committee proposed to have nothing to say, but piously close the clause which refers to these things with the words: _"Vengeance belongs to God alone!"_ For the other things with which they charged the saints--each and all of them were utterly false except it might be in the matter of poverty. But even in this the truth was not stated. A few cases aside, the "poverty" in question was that poverty of the pioneer newly arrived in the wilderness which is to be the subsequent field of his enterprises and triumphs. Quite generally the saints went into Jackson County prepared to purchase lands and build homes; but pending the accomplishment of that, there was much inconvenience and some suffering for want of shelter and clothing; but "abject poverty," apart from this, there was none. The conclusion of the mob in the whole matter was thus stated: That no Mormon shall in future move to or settle in this (Jackson) county; that those now here, who shall give a definite pledge of their intention, within a reasonable time, to remove out of the county, shall be allowed to remain unmolested, until they have sufficient time to sell their property, and close their business without material sacrifice; that the editor of the _Star_ be required forthwith to close his office, and discontinue the business of printing in this county; and as to all other stores and shops belonging to the sect, their owners must, in every case, strictly comply with the terms of the second article of this declaration, and upon failure, prompt and efficient measures will be taken to close the same; that the Mormon leaders here are required to use their influence in preventing any further immigration of their distant brethren to this county, and to counsel and advise their brethren here to comply with the above requisitions; that those who fail to comply with these requisitions be referred to those of their brethren who have the gifts of divination, and of unknown tongues, to inform them of the lot that awaits them.[B] [Footnote B: Western Monitor, August 2, 1833.] This address was unanimously adopted by the meeting, and a committee of twelve appointed to wait upon the "Mormon" leaders, and see that the foregoing requisitions were assented to by them. In case of a refusal on the part of the "Mormons" to comply with these demands, the committee, acting as the organ of Jackson County, were to inform them that it was the fixed determination of the mob to adopt such means as would enforce their removal. The committee called upon Edward Partridge, A. S. Gilbert, John Corrill, Isaac Morley, John Whitmer, and W. W. Phelps, and demanded that they cease publishing the _Star_ and close the printing office, and that, as elders of the "Mormon Church," they agree to move out of the county forthwith. Three months was asked for by these elders in which to consider the proposition, and to give them time to counsel with The Church authorities in Ohio; as closing a printing office and removing twelve hundred people from their homes was a work of no small moment. But this time was denied them. They asked for ten days; but that was not granted; fifteen minutes only was allowed them in which to decide. At this the conference broke up, and the mob returned to the courthouse and reported to the meeting that they had called upon the "Mormon" leaders and that they refused to give a direct answer, but asked for time to consider the propositions and counsel with their brethren in Ohio. The meeting then resolved that the printing office be razed to the ground, and the type and press destroyed. With demoniac yells the mob surrounded the printing office and house of W. W. Phelps. Mrs. Phelps, with a sick infant in her arms, and the rest of the children, were forced out of their home, the furniture was thrown into the street and garden, the press was broken, the type pied; the revelations, book-work and papers were nearly all destroyed or kept by the mob; and the printing office and house of W. W. Phelps were razed to the ground. Having reduced these buildings to a mass of ruins, the mob proceeded to demolish the mercantile establishment of Gilbert, Whitney & Co., and destroy the goods; but when Mr. Gilbert assured them that the goods would be packed by the twenty-third, they desisted from their work of destruction. But their fiendish hate had not spent its force. With horrible yells and cursings loud, they sought for the leading elders. Men, women and children ran in all directions, not knowing what would befall them. The mob caught Bishop Edward Partridge and Charles Allen, and dragged them through the maddened crowd, which insulted and abused them along the road to the public square. Here two alternatives were presented them: either they must renounce their faith in the Book of Mormon, or leave the county. The Book of Mormon they would not deny, nor consent to leave the county. Bishop Partridge, being permitted to speak, said that the saints had to suffer persecution in all ages of the world, and that he was willing to suffer for the sake of Christ, as the saints in former ages had done; that he had done nothing which ought to offend anyone, and that if they abused him, they would injure an innocent man. Here his voice was drowned by the tumult of the crowd, many of whom were shouting: "Call upon your God to deliver you--pretty Jesus you worship!" These expressions, intermingled as they were with the vile oaths of the mob, were enough to put hell itself to shame. The two brethren, Partridge and Allen, were stripped of their outer clothing, and daubed with tar, mixed with lime, or pearlash, or some other flesh-eating acid, and a quantity of feathers scattered over them. They bore this cruel indignity and abuse with so much resignation and meekness that the crowd grew still, and appeared astonished at what they witnessed. The brethren were permitted to retire in silence--in silence, except when it was broken by the voice of a sister, crying aloud: While you who have done this wicked deed must suffer the vengeance of God, they, having endured persecution, _can rejoice,_ for henceforth for them is laid up a crown eternal in the heavens! By this time it was getting late and the mob suddenly dispersed. As night drew her sable mantle over the scene of ruin, those who had escaped to the woods and corn fields began to return, to learn what had befallen their friends. Wives anxiously inquired of the fate of their husbands, and children of the fate of their parents. There can be nothing more sad than this seeking to remove uncertainty in such cases. It is like seeking the dead and wounded on the battlefield, or the missing, the maimed or the dead after an earthquake, or some devouring tempest or flood--so much alike, at least in their results, are the eruptions of the elements and the fierce, uncontrolled passions of man. Before each the timid and the helpless fly to such shelter as they find at hand. Some seek safety in flight, others in hiding from the storm or from wrath. Then when temporary safety is seemingly assured, thoughts for the safety of others assert themselves. The desire for the safety of the loved ones--a wife, a husband, a child, a parent, a brother, a friend--becomes an agony. Love by degrees conquers fear, and at last prompts the facing of danger much greater than those from which at first they fled, and the loved ones are sought despite of all risks to personal safety. So it was with the saints who had been so unexpectedly assailed. On this occasion, however, those returning from flight or hiding had nothing to discover beyond the destruction of the printing press, the wrecking of the Phelps home, the looting of Gilbert's store, and the abuse of Partridge and Allen. Enough surely for one day of persecution, but not to be compared with scenes they yet would witness! The outrages of this day were the more reprehensible because of the character of the leaders of the mob. In the main they were the county officers--the county judge, the constables, clerks of the court and justices of the peace; while Lilburn W. Boggs, the lieutenant-governor, the second officer in the state, was there quietly looking on and secretly aiding every measure of the mob--who, walking among the ruins of the printing office and house of W. W. Phelps, remarked to some of the saints, "You now know what our Jackson boys can do, and you must leave the country!" CHAPTER VIII. THREATS OF THE MOB--APPEAL OF THE SAINTS. The third day after the events related in the preceding chapter, the mob, to the number of some five hundred, again came dashing into Independence bearing a red flag, and armed with rifles, pistols, dirks, whips and clubs. They rode in every direction in search of the leading elders, making the day hideous with their inhuman yells and wicked oaths. They declared it to be their intention to whip those whom they captured with from fifty to five hundred lashes each, allow their negroes to destroy their crops, and demolish their dwellings. Said they: "We will rid Jackson County of the 'Mormons,' peaceably if we can, forcibly if we must. If they will not go without, we will whip and kill the men; we will destroy their children, _and ravish their women!_" "WE WILL RAVISH THEIR WOMEN!" A threat most horrible. Worse than murder; for murder has in it yet some mercy as compared with ravishment, that worst exercise of brute force against helpless innocence. Murder when it has completed its work leaves its victim senseless and peaceful in death; "after life's fitful dream is over," he may sleep well. But what damning torments must that breast suffer which is robbed of its peace by brutal force! How deep the woe that bears the burden of an outraged modesty! How agonizing to be an object of pity! How much more cruel the living tortures of a life so humiliated than the calmness and the peace of death! When devils would with their direst terrors shake a people they say, _We will ravish your women!_ The leading elders, seeing their own lives, and the property and lives of those over whom they presided in jeopardy, resolved to offer themselves as a ransom for The Church--willing to be scourged, or even put to death if that would satisfy their tormentors, and stop their inhuman cruelties practiced toward the flock of which the Holy Ghost had made them overseers. The men who thus offered their own lives for the lives of their friends were: JOHN CORRILL, JOHN WHITMER, W. W. PHELPS, A. S. GILBERT, EDWARD PARTRIDGE, ISAAC MORLEY. Forever let their names be known throughout all Israel as men who have given the greatest evidence within the power of man to give, that they loved the brethren. "Greater love hath no man than this, that a man lay down his life for his friends;" and that faith which will inspire in man a love for his fellows; that will lead him to offer his life as a ransom for his brethren, is so nearly akin to that faith and love which glowed within the breast of the Divine Master, that its source cannot be mistaken. But the inhuman wretches who had combined to drive the saints from their homes in Jackson County, were insensible to the sublime manifestations of love they witnessed. It appealed not to their adamantine hearts. With brutal imprecations they told these men that not only they, but every man, woman and child would be whipped or scourged until they consented to leave the county, as they had decreed that the "Mormons" should leave the county, or they "or the 'Mormons' must _die_." The presiding brethren, finding that there was no alternative but for them to leave speedily or witness innocent blood shed by fiends incarnate, concluded to leave Jackson County. A new committee was selected by the mob to confer with the brethren, and the following agreement was entered into: The leading elders with their families were to move from the county by the first of January following; and to use their influence to induce all their brethren to leave as soon as possible, one half by the first of January, 1834, and the remainder by April, 1834. They were also to use all the means in their power to stop any more of their brethren moving into the county; and also to use their influence to prevent the saints then enroute for Missouri settling permanently in Jackson County, but for those then on the way they were to be permitted to make temporary arrangements for shelter until a new location was agreed upon by the society. John Corrill and A. S. Gilbert were to be allowed to remain as general agents to settle up the business of The Church, so long as necessity required. Gilbert, Whitney & Co. were to be permitted to sell out their merchandise then on hand, but no more was to be imported. The _Evening and Morning Star_ was not again to be published, nor a press established by any member of The Church in the county. Edward Partridge and W. W. Phelps were to be allowed to pass to and from the county to wind up their business affairs, provided they moved their families from the county by the first of January following. On the part of the mob, the committee pledged themselves to use all their influence to prevent any violence being used against the saints, so long as the foregoing stipulations were complied with on the part of The Church.[A] [Footnote A: Evening and Morning Star, p. 229.] A day or two after this treaty was entered into, The Church in Zion dispatched Oliver Cowdery to Ohio to confer with the general Church authorities on the situation of the saints in Missouri. This conference resulted in the general authorities sending as special messengers Elders Orson Hyde and John Gould to Jackson County, with instructions to the saints not to dispose of their lands or other property, nor remove from the county, except those who had signed the agreement to do so. Meantime the saints attempted to settle in Van Buren, the county joining Jackson on the south (the name has since been changed to Cass), but the people of that county, after the saints commenced a settlement, drew up an agreement to drive them from there, and destroy the fruits of their labors; so they were obliged to return to their former homes. While the saints were making efforts to carry out the first part of the stipulation entered into with the mob of Jackson County, the mob on their part failed to refrain from acts of violence. Daily the saints were insulted. Houses were broken into, and the inmate threatened with being mobbed if they stirred in their defense. But Truth began to make herself heard. As the fiendish acts of the mob became known, they called forth execrations from various quarters. A number of articles published in the _Western Monitor,_ printed at Fayette, Howard County, Missouri, censured the conduct of the mob, and suggested that the saints seek redress of the State authorities for the wrongs they had suffered. Whereupon the leaders of the mob began to threaten life, and declared that if any "Mormon" attempted to seek redress by law or otherwise, for defamation of character, or loss of property, he should die. These threats, however, did not deter the saints from appealing to the chief executive of the State for a redress of grievances. A petition setting forth their suffering, and denying the allegations of the mob, was presented by Orson Hyde and W. W. Phelps to Daniel Dunklin, who, at the time, was governor of the State. In addition to relating the story of their wrongs, and denying the charges made by the mob, upon which the old settlers of Jackson County depended to excuse or defend their acts of cruelty toward the saints, the petition set forth that whenever that fatal hour arrived that the poorest citizen's person, property, or rights and privileges shall be trampled upon by lawless mobs with impunity, "that moment a dagger is plunged into the heart of the Constitution of the country, and the Union must tremble * * * We solicit," said they, "assistance to obtain our rights; holding ourselves amenable to the laws of our country, whenever we transgress them." They asked the governor by express proclamation or otherwise to raise a sufficient number of troops, who, with themselves, might be empowered to defend their rights; that they might sue for damages for the loss of property, for abuse, for defamation of character, and, if advisable, try for treason those who had trampled upon law and government, that the law of the land might not be defied, nor nullified, but peace restored to the country. To this very reasonable request Governor Dunklin made a patriotic reply. He stated he would think himself unworthy the confidence with which he had been honored by his fellow citizens, did he not promptly employ all the means which the Constitution and laws had placed at his disposal to avert the calamities with which the saints were threatened, and added: Ours is a government of laws, to them we all owe obedience, and their faithful administration is the best guarantee for the enjoyment of our rights. No citizen, nor number of citizens, have a right to take the redress of their grievances, whether real or imaginary, into their own hands. Such conduct strikes at the very existence of society, and subverts the very foundation on which it is based. I am not willing to persuade myself that any portion of the citizens of the State of Missouri are so lost to a sense of these truths as to require the exercise of _force,_ in order to insure respect for them. He advised the threatened saints, therefore, to make a trial of the efficacy of the laws; that wherein their lives had been threatened, they make affidavit to that effect before the circuit judge, or the justices of the peace in their respective districts, whose duty it then became to bind the threatening parties to keep the peace. By this experiment it would be proven whether the laws could be executed or not; and in the event that they could not be peacefully executed, the governor pledged himself, on being officially notified of that fact, to take such steps as would insure a favorable execution of them. As to the injuries the saints had sustained in the loss of property, the governor advised them to seek redress by civil process--expressing the opinion that the courts would grant them relief.[B] [Footnote B: Evening and Morning Star, p. 351.] I do not doubt the sincerity of Governor Dunklin in giving this counsel to the saints, and under ordinary circumstances to seek redress at the hands of the civil authorities would be the proper thing to do. But in this case the officers of the law had been the head and front of this high-handed and infamous proceeding. In proof of this statement I give the names and offices held by those who were most active in the lawless proceeding related: S. D. LUCAS, _colonel, and judge of the county court;_ SAMUEL C. OWENS, _county clerk;_ RUSSEL HICKS, _deputy clerk;_ JOHN SMITH, _justice of the peace;_ SAMUEL WESTON, _justice of the peace;_ WILLIAM BROWN, _constable;_ THOMAS PITCHER, _deputy constable._ Besides these there were Indian agents, postmasters, doctors, lawyers and merchants. These were the men who had despoiled the saints--these the ones, in connection with the secret assistance of the lieutenant governor of the State, LILBURN W. BOGGS, who inflamed the minds of the ignorant frontier settlers against an innocent people, and encouraged the vicious to maltreat the virtuous. These were the men who on the 23rd of July of the same year had said: _"We will rid Jackson County of the 'Mormons' peaceably if we can, forcibly if we must. If they will not go without, we will whip and kill the men; we will destroy the lives of their children, and ravish their women!"_ And these were the men--the officers of _justice,_ to whom the "Mormons" were to appeal for a redress of grievances! To say the least, does it not smack of "going to law with the devil, when court is to convene in hell?" Surely it was only a forlorn hope the saints could entertain of being redressed for their wrongs by appealing to the very parties who inflicted those wrongs upon them; and yet it was about the only course open to the governor to suggest at that time. Being willing to magnify the law, the saints acted upon the governor's advice. For this purpose they engaged the services of four lawyers from Clay County, then attending court at Independence, viz.: Messrs. Wood, Reese, Doniphan and Atchison. These gentlemen engaged to plant all the suits the saints might wish to present before the courts, and agreed to attend to them jointly throughout for one thousand dollars. W. W. Phelps and Bishop Partridge gave their notes for that sum, endorsed by Gilbert & Whitney. No sooner did the mob witness these movements than they began to prepare for further hostilities. The red right hand of persecution was again armed to plague the saints. CHAPTER IX. AGAIN THE STORM. Having made all necessary preparations for obtaining by civil process redress for the wrongs inflicted upon them by the mob, Sunday, the twentieth day of October, 1833, the saints declared publicly that as a people they intended to defend their lands and homes. The next day the leaders of the mob began to prepare to inflict further violence upon them. Strict orders were circulated among the saints not to be the aggressors, but to warn the mob not to come upon them. Court was to convene on Monday, the 28th of October, and it was expected that some of the leaders of the mob would be required to file bonds to keep the peace. While these preparations were progressing among the saints, the mob were not idle. They resorted to their old method of circulating false rumors about the "Mormons." The blasphemy of their doctrines; their intentions to take possession of Jackson County by force; the incompatibility between the old settlers and the "Mormons," were all urged, and the conclusion reached that a war of extermination must be waged against the saints in the name of self-preservation. Saturday, the 26th, about fifty of the mob met in counsel, and "voted to a hand to move the 'Mormons;'" and as an earnest of their intentions, attacked a number of families who had but lately arrived from Ohio and Indiana, but without inflicting much injury. Monday, the 28th, the circuit court convened, but very few people were in attendance. There was no mob there, but threats of the most violent character were made. The night of October 31st, however, may be regarded as the time when hostilities recommenced in earnest. That night the mob to the number of forty or fifty proceeded against a branch of The Church located on the stream called Big Blue, known as the Whitmer settlement. They shamefully whipped nearly to death several of the brethren, among whom was Hiram Page. With brutal threats they frightened helpless women and children and drove them into the wilderness in the middle of the night, and then unroofed and demolished ten or twelve houses. This outrage was followed up the next night, November 1st, by an attack upon the saints living in Independence and vicinity. Their houses were brickbatted, doors broken down, and long poles thrust through their windows. A party of the brethren had gathered for protection about half a mile west of Independence, and to them word was sent that the mob were tearing down the store of Gilbert, Whitney & Co., and destroying their goods. Whereupon these brethren went in a body to the store. At their approach the main body of the mob fled. One of their number, bolder than his fellows, remained, however, and continued sending brickbats and stones through the shattered doors and windows, while the goods were scattered around him in the street. This man the brethren took prisoner, and brought him immediately before Samuel Weston, justice of the peace, entered a complaint, and asked that a warrant be issued that he, Richard McCarty, might be secured. But the justice refused to make out the warrant, or do anything in the matter, and McCarty was turned loose. The same night an attack was projected upon another branch of The Church, known as the Colesville branch, located in Kaw Township, about twelve miles west of Independence. The mob sent two of their number, Robert Johnson and one Harris, as spies, armed with two guns and three pistols. They were discovered by some of the brethren, among whom was Parley P. Pratt. Without provocation Johnson struck Pratt over the head with the breech of his gun, which staggered him for a moment, and made the blood flow in streams down his face. These two men were taken and detained as prisoners through the night. The spies not returning rather disconcerted the mob, and it is generally supposed prevented an attack that night upon the Colesville branch. The morning following, Johnson and Harris were given their arms, and permitted to return to their companions, without receiving injury from the hands of those whom they had so maliciously assaulted, and into whose power they had fallen. On the night of November 2nd, a party of the mob went against the branch located on Big Blue, unroofed one house and destroyed some furniture. They also broke into the house of David Bennett, whom they found sick in bed. Being unable to resist them, they beat him most unmercifully, and swore they would blow out his brains. One of their number shot at him with a pistol, but the ball instead of entering his head, as evidently intended, cut a deep gash across the top of it, which, however, did not prove fatal. While the mob were in the act of beating Bennett, a number of the brethren who had gathered in a body for mutual protection came upon the scene, and a firing of guns commenced. Both parties claim that the other began the attack, but which party began the firing does not matter here. If the brethren opened the fire, they were altogether justified in doing so under the circumstances. Women and children were running here and there screaming with terror, not knowing where to go for safety. Their piteous cries, mingled with the brutal oaths of the mob, and the firing of guns, made the night hideous. In the melee a young man acting with the mob was shot through the thigh, but by which party it is not known. This day also the saints in Independence gathered in a body as much as possible, about half a mile west of the town, for the purpose of better defending themselves against their enemies. The day following the events just detailed. Joshua Lewis, Hiram Page, and two others were despatched to Lexington, to see John F. Ryland, judge of the circuit court, and obtain a peace warrant. The saints had previously applied to Squire Silvens for such a warrant, but he refused to grant it. They read to him the governor's letter, which directed them to proceed in that manner, but he replied that he cared nothing for what the governor said. Either his fears of the mob were greater than his respect for the governor, or the law, or he was in hearty sympathy with the rioters. Judge Ryland issued a peace warrant on the 6th; but whether it ever reached the hands of the county sheriff or not I cannot learn. If placed in his hands, then he refused to serve it. But the most reasonable conclusion is, that in consequence of the exciting times and unsettled state of affairs in Jackson County, it never reached his hands. CHAPTER X. THE PASSIVELY GOOD. There were a few of the citizens of Jackson County who did not take part in these shameful proceedings against The Church. They were friendly disposed towards the saints, but lacked the courage to speak out boldly in their defense, or take up arms to protect suffering innocence. This is often the case with the passively good; with "conservative" citizens. They have no sympathy with rioters, or with mob lawlessness. They are ready to say that such conduct is outrageous, and even a menace to free institutions, and incompatible with freedom; but further than this they do not go. Their conception of good citizenship does not lead them to be active in resisting aggressions upon the liberties of others; especially when those "others" are people with whom they have but little sympathy. They seem not to have learned that those who would preserve their own rights and freedom must insist upon the rights and liberty of every man being respected and assured. It is vain, and especially in a republic is it vain, for any man to suppose that the freedom of any citizen or class of citizens, however humble or even unpopular they may be, can be infringed without endangering the rights and freedom of all. Many otherwise, good citizens of the Republic--simple and fundamental to the preservation of rights and freedom as is this principle--seem so far to fail in appreciation of it, that they stand by while the rights of others are invaded, and sometimes swept away, without making so much as a protest against the injustice. They are content if only their own personal and immediate rights are not directly assailed. The result is that an active minority--often, in fact, an insignificant part of the community, and contemptible of character--are permitted to perpetrate outrages upon worthy though it may be unpopular citizens, that bring disgrace upon the State, and endanger liberty itself. Such was the case in the present instance with those who were not in sympathy with the mob; and yet so far were they from standing up for the rights of those whom they confessed were unjustly assailed, that they advised the saints to leave the State immediately, as the wounding of the young man on the night of the 2nd had enraged the whole county against them; and it was a common expression among the mob that Monday (the 4th of November), would be a "bloody day." CHAPTER XI. A "BLOODY DAY." Early on Monday the mob took the ferry-boat on Big Blue, west of Independence, which belonged to the saints, driving the owners away with threats of violence. From thence they went to a store, about one mile west of the ferry, kept by one Wilson. Word was brought to a branch of The Church located several miles still further west from the ferry, that the mob east of the Blue were destroying property, and the saints needed assistance. Upon hearing this, nineteen of the brethren volunteered to go to their aid; but on approaching Wilson's store they learned that the mob were there, and that the report of the destruction of property east of the Blue was false. The company started to return to their homes, but two small boys passing on their way to Wilson's store saw this company, and reported to the mob that the "Mormons" were on the road west of them. At this the mob, which numbered between forty and fifty, started in pursuit, and soon came in sight of the company of volunteers, which, at the enemy's approach, fled in all directions. The mob gave hot pursuit, hunting for the brethren through the corn fields, and even searching the houses of the saints for them; at the same time threatening the women and children with violence if they did not tell where the men were hiding. They fed their horses in Christian Whitmer's corn field, and took him and pointed their guns at him, threatening his life if he did not tell them where the brethren were. Two or three of the company who were dispersed by the mob made their way to the Colesville branch of The Church, which was but about three miles away. A company of thirty men was quickly formed, and although they were armed with but seventeen guns, and knew their enemies were more numerous than they, and better armed, they promptly marched to the assistance of their brethren. They found the mob hunting for their victims, and threatening the women and children. As the mob saw this new company approaching, some of them shouted _"Fire, God damn ye, fire!"_ and then they themselves fired two or three shots at the approaching company. This fire was promptly returned by a volley from the brethren, at which the mob fled, leaving two of their number and some of their horses dead on the ground. The two killed were Hugh L. Brazeale and Thomas Linville. Brazeale had been known to say, "with ten fellows I will wade to my knees in blood, but what I will drive the 'Mormons' from Jackson County." The first shots fired by the mob wounded Philo Dibble in the bowels, the balls remaining in him. As he bled much inwardly his bowels became swollen, and his life was despaired of. Newel Knight, however, administered to him, by laying on hands in the name of Jesus Christ, and a purifying fire penetrated his whole system. He discharged several quarts of blood and corruption, with which was one of the balls that inflicted his wounds. He was immediately healed, and remained an able-bodied man, and performed military duty for a number of years afterwards.[A] [Footnote A: Philo Dibble lived to take part in the defense of the city of Nauvoo, some thirteen years later; afterwards removed with The Church to the Rocky Mountains, settling finally in Springville, Utah County, where he died in full faith of the gospel at the advanced age of 90, on the sixth of June 1895.] A brother by the name of Andrew Barber was mortally wounded--his death occurred the next day. This battle was fought about sundown, and during the night the mob dispatched runners in all directions with the false report that the "Mormons" had _"riz;"_ that they had been joined by the Indians, and had taken Independence; that the "'Mormons' had gone into Wilson's store and shot his son," with other rumors that were calculated to excite the people, and enrage them against the saints. The same day, November 4th, a most extraordinary affair occurred at Independence. We have already told how a number of the brethren caught Richard McCarty on the night of November 1st, in the act of hurling stones and brickbats through the doors and windows of Gilbert, Whitney & Co.'s store, while the goods--calicoes, shawls, cambric handkerchiefs, etc.--were scattered around him in the street; and how the brethren took him before the justice of the peace, Samuel Weston, and asked for a warrant to be issued against him, and how the justice refused to issue the warrant. But on this fourth day of November, Richard McCarty obtained a warrant from this same justice of the peace for the arrest of A. S. Gilbert, Wm. E. McLellin, Isaac Morley, John Corrill, and three or four others, charging them with _assault and battery,_ and _false imprisonment._ In relation to this matter Brother Corrill tersely remarks, "Although we could not obtain a warrant against him for breaking open the store, yet he had gotten one for us, for catching him at it." The trial of these men was in progress in the courthouse at Independence, when the news of the battle west of the Blue was brought to town. But instead of being reported correctly, it was said that the "Mormons" had gone into Wilson's house and shot his son. This so enraged the crowd that were in attendance at the trial that a rush was made for the prisoners, to kill them. This, however, was prevented; and at the suggestion of Samuel C. Owens, clerk of the county court, those on trial were locked up in jail for their own safety. During the night the mob were busy collecting arms and ammunition, making every preparation for a general massacre of the saints the next day. The brethren who were imprisoned were frequently told of these warlike preparations during the night, and that, too, by men of note; and were further informed that nothing but their leaving the county would prevent bloodshed. Whereupon the brethren consented to leave the county, and furthermore agreed to go and consult with their brethren on the subject of all the members of The Church leaving. For this purpose Gilbert, Morley, and Corrill were accompanied by the sheriff and two others to the branch of The Church some half a mile from Independence; and there held an interview with their brethren upon the subject of their moving from the county, to which the members of that branch consented. The sheriff and his prisoners then returned to the jail--it being about two o'clock in the morning. As they approached the jail they were halted by a company of armed men, six or seven in number. The sheriff answered them, giving his own name and the names of his prisoners, at the same time exclaiming, "Don't fire, don't fire, the prisoners are in my charge!" Morley and Corrill turned and fled, and the party who had halted them fired one or two shots after them. Gilbert stood his ground, and while the sheriff held him, several guns were presented at him. Two of the men, more desperate than the rest, attempted to shoot him, but their guns missed fire; seeing that they failed to shoot him, one of the party, Thomas Wilson, knocked him down. His life, however, was preserved and his injuries were not very serious. CHAPTER XII. THE "HONOR" OF A MOB. The morning of the 5th of November witnessed the people from all parts of the county crowding well armed into Independence. But few knew of the agreement made by the saints in and about Independence to leave the county; and the presence of the armed crowds was made the occasion of calling out the militia. This last move was at the instigation of Lieutenant Governor Boggs--at least such was the report among the people that day. The command of this militia was given to Colonel Pitcher, but the men who had formerly been the mob made up the ranks of the militia; and the only difference between the mob and the militia was that the mob organized as a militia were prepared to adopt more effective measures in driving the saints from their homes than before they were so organized. The colonels in command--Pitcher and Lucas--were known as the bitter enemies of the saints, and their names were attached to the agreement, circulated in the July previous, to drive them from the county. From such a militia, officered by such men as Pitcher and Lucas, the saints could hope for no protection. The branches of The Church west of Independence did not hear of the agreement of the Independence branch to leave the county, but reports reached them that a number of their brethren were imprisoned, and that the mob were determined to kill them. About a hundred of the brethren gathered from the various branches, and marched in a body to assist those in peril. They halted about a mile west of Independence, to ascertain the situation of affairs. Learning that the mob had not attacked the branch at Independence, and that the militia was called out, they concluded to quietly disperse and go to their homes. But they had been seen on the road, and it was reported that the "Mormons" were on the march toward Independence, with the intention, no doubt, to do mischief. Hearing this, the militia under Colonel Pitcher became enraged, and would only consent to grant the people peace on the condition of their agreeing to deliver up certain men, engaged in the battle the evening before, to be tried for murder and surrendering their arms. To this last proposition Lyman Wight, who, it appears, acted as the leader of the body of brethren that had marched to Independence, would not consent, unless Colonel Pitcher would also disarm the mob. To this the colonel cheerfully agreed; and pledged his honor, with that of Lieutenant Governor Boggs, Samuel C. Owens, and others, to carry out his promise.[A] [Footnote A: Times and Seasons, 1843, p. 263.] Upon this treaty being made the brethren surrendered their arms--in all, forty-nine guns and one pistol. They also gave up a number of the parties who were engaged the night before in the battle, to be tried for murder. These men were detained a day and a night, during which time they were insulted, threatened, and brickbatted; and after receiving a mockery of a trial, Colonel Pitcher let them go, after taking an old watch from one of them to satisfy costs! The agreement made by Colonel Pitcher, to disarm the mob, was never executed; but as soon as the brethren had surrendered their arms, bands of armed men were turned loose upon them. Lyman Wight was chased by one of these gangs across an open prairie for five miles, but fortunately escaped. He lay three weeks in the woods, and was without food three days and nights. He was hunted by the mob through Jackson, Lafayette, and Clay counties, and also through the Indian Territory. Some of the parties who were hounding him were asked why it was they had so much against him, to which they replied: "He believes in Joe Smith and the Book of Mormon, G--d d---n him; and we believe Joe Smith to be a d--d rascal!" The men who had made up the rank and file of the militia on the 5th of November, the next day were riding over the country in armed gangs threatening men, women and children with violence, searching for arms, and brutally tying up and whipping some of the men, and shooting at others. The leaders of these ruffians were some of the prominent men of the county; Colonel Pitcher and Lieutenant Governor Boggs being among the number. The priests in the county, it seems, were determined not to be outdone by the politicians, for the Reverend Isaac McCoy and other preachers of the gospel (!) were seen leading armed bands of marauders from place to place; and were the main inspirers of cowardly assaults on the defenseless. All through this day and the day following (the 6th and 7th of November,) women and children were fleeing in every direction from the presence of the merciless mob. One company of one hundred and ninety--all women and children, except three decrepit old men--were driven thirty miles across a burnt prairie. The ground was thinly crusted with sleet, and the trail of these exiles was easily followed by the blood which flowed from their lacerated feet![B] This company and others who joined them erected some log cabins for temporary shelter, and not knowing the limits of Jackson County, built them within the borders thereof. Subsequently, in the month of January, 1834, parties of the mob again drove these people, and burned their wretched cabins, leaving them to wander without shelter in the most severe winter months. Many of them were taken suddenly ill and died. [Footnote B: Lyman Wight's affidavit, Times and Seasons, 1843, p. 264.] CHAPTER XIII. SCENES ON THE BANKS OF THE MISSOURI--EXILED. Other parties during the two days mentioned flocked to the Missouri River, and crossed at the ferries into Clay County. One of the companies of distressed women and children were kindly lodged by a Mr. Bennett for the night in his house. We speak of this because acts of benevolence toward the saints were so rare that whenever they occur they should be chronicled. In one of the companies that went to Clay County was a woman named Ann Higbee who had been sick for many months with chills and fever,--she was carried across the river, apparently a corpse. Another woman named Keziah Higbee, in the most delicate condition, lay on the banks of the river all night, while the rain descended in torrents, and under these circumstances was delivered of a male child; but the mother died a premature death through the exposure. All the pity the parties received from their relentless persecutors was this brutal expression, "G---d d--n you, do you believe in Joe Smith now?" The scene that was witnessed on the banks of the Missouri on the seventh of November is so graphically described in the Prophet Joseph's history that I cannot forbear inserting it here: The shores began to be lined on both sides of the ferry with men, women and children, goods, wagons, boxes, chests, provisions, etc.; while the ferrymen were busily employed in crossing them over; and when night again closed upon the saints, the wilderness had much the appearance of a camp-meeting. Hundreds of people were seen in every direction; some in tents, and some in the open air, around their fires, while the rain descended in torrents. Husbands were inquiring for their wives, and women for their husbands; parents for children, and children for parents. Some had the good fortune to escape with their family household goods, and some provisions; while others knew not of the fate of their friends, and had lost all their goods. The scene was indescribable, and would have melted the hearts of any people upon earth, except the blind oppressor and prejudiced and ignorant bigot. Next day the company increased, and they were chiefly engaged in felling small cottonwood trees and erecting them into temporary cabins, so that when night came on, they had the appearance of a village of wigwams, and the night being clear, the occupants began to enjoy some degree of comfort.[A] [Footnote A: Millennial Star, Vol. 14, p. 582.] On the night of the thirteenth of November, while large bodies of the saints were still encamped on the Missouri bottoms, exiled from their homes for the gospel's sake, one of the most wonderful meteoric showers occurred that was ever witnessed. The whole heavens and the earth were made brilliant by the streams of light which marked the course of the falling aerolites. The whole upper deep was one vast display of heaven's fireworks. The long trains of light left in the heavens by the meteors would twist into the most fantastic shapes, like writhing serpents. The grandeur of the display was far beyond the power of words to describe. I mention it because of the effect it had upon the minds of the suffering saints. The scriptures teach that one of the signs of the glorious appearing of Jesus Christ shall be the falling of stars from the heaven, as a fig tree casteth her untimely figs, when she is shaken of a mighty wind; and the shaking of the powers of heaven.[B] [Footnote B: Mark 13:25, 26; also Revelation 6:13-17.] It is needless to say that this sign in the heavens encouraged the exiles; that it revived their hopes; that it calmed their fears; that it seemed to herald the coming of their Deliverer, the Son of God. Nor need I say that it awed the mob, and made a pause in their cruel proceedings for a season. That pause, however, was brief; for on the twenty-third of November the mob held a meeting and appointed a committee to warn away any of the saints who might possibly be found within the borders of the county. Accordingly what few families were scattered here and there through the county were threatened and abused until they were finally forced from their homes. On the twenty-fourth of December four aged families were assaulted at Independence. The mob tore down their chimneys, broke open their doors and threw large stones into their houses. A brother by the name of Miller, sixty-five years of age, and the youngest of the men in the four families, narrowly escaped fatal injuries. A brother Jones, who was also subjected to like inhuman treatment, served as a life-guard to General Washington in the Revolution, and had fought for the establishment of the sacred principles of liberty guaranteed in the Constitution of his country, the free exercise of which was now denied him by a gang of heartless wretches, who had conspired against the liberties of worthy citizens. Some time later in the winter, an old man of about seventy years of age was driven from his house, after which it was thrown down. His household goods, corn, etc., were piled together and set on fire; but, fortunately, after the mob left, his son extinguished the flames. About the same time Lyman Leonard had two chairs broken to splinters over his head and body, and was dragged out of doors, where he was beaten with clubs until he was supposed to be dead. The same day Josiah Sumner and Barnet Cole received the same kind of treatment.[C] [Footnote C: Evening and Morning Star, p. 277.] Early in the spring the mob burned the remainder of the houses belonging to the saints. According to the testimony of Lyman Wight, two hundred and three dwelling-houses and one grist mill were so destroyed [D]--destroyed in the hope, perhaps, of discouraging the return of the exiles. [Footnote D: Lyman Wight's affidavit, Times and Seasons, 1843, p. 264.] CHAPTER XIV. AFTERMATH OF THE EXPULSION. The saints, exiled from their homes in Jackson County, found a temporary resting place in Clay County; though some of them were scattered through Ray, Lafayette, and Van Buren Counties. Those, however, who settled in Van Buren were again driven away, as related in a former chapter. The people in Clay County, as a rule, were kind to the exiles thrown so unceremoniously upon their hospitality. They were permitted to occupy every vacant cabin, and build others for temporary shelter. Some of the sisters obtained positions as domestics in the households of well-to-do farmers, while others taught school. For their acts of kindness the people of Clay County were well repaid in labor performed by the brethren, who were by no means idle, nor of the class who would receive a gratuity when it was within their power to give its equivalent in honest toil. But look at the situation of the saints in the best possible light, and after all, it was a gloomy prospect! In their scattered condition no regular discipline could be enforced. Many of them were beyond the reach of their spiritual teachers; and being surrounded by wickedness, their hopes blighted, and witnessing the apparent triumph of the wicked, is it any wonder if, in their despair, many of them committed sins, and were chargeable with follies unbecoming people of their profession? But in the main the saints were immovable as the everlasting hills in their righteousness, and in their integrity. They were willing to count all things as dross for the excellency of the knowledge of God. Their very sufferings only wafted them nearer to him who permitted their enemies to chasten them for their good, their very chastisement being a witness that they were sons of God--that he loved them.[A] [Footnote A: Hebrews 12:6-9.] The brethren were perplexed most of all as to what course to pursue. Their return to the lands from which they had been driven looked at least unlikely. They knew not whether it would be best to lease or buy lands in Clay County; whether to prepare for permanent or only temporary residence in that land. In the midst of this uncertainty, a conference was convened on the 1st of January, 1834, at the house of P. P. Pratt, at which it was-- _Resolved,_ that Lyman Wight and Parley P. Pratt be sent as special messengers to represent the situation of the scattered brethren in Missouri, to the Presidency of The Church, in Kirtland, and ask their advice. Accordingly these brethren started to perform this mission, leaving their families in a penniless condition, while they themselves faced the winds and snows of winter in the interests of their afflicted co-religionists. Pending the saints receiving instructions from their youthful Prophet, we have many events to relate to our readers. In the latter part of December, 1833, a court of inquiry was held at Liberty, Clay County, to investigate the conduct of Colonel Pitcher, in dispossessing the "Mormons" of their arms, and driving them from their homes. The inquiry resulted in his arrest and trial before a court-martial; but the court did not convene until the 20th of February, 1834; and so remiss in the performance of his duty was General Thompson, who presided at the court-martial trial, that no report was made to the governor until the first of May; and even then it had to be solicited by the governor. From the facts brought out in that trial, the governor decided that Colonel Pitcher had no right to dispossess the "Mormons" of their arms; and sent an order to S. D. Lucas, colonel of the thirty-third regiment, to deliver the arms taken from the "Mormons" on the 5th of December, 1833, to W. W. Phelps, John Corrill, E. Partridge, A. S. Gilbert, or their order. Lucas, in the meantime, however, had resigned his position, left Jackson County and settled in Lexington. Learning of this, the governor issued a second order for the arms, directing it this time to Colonel Pitcher. This letter was inclosed in a letter from the governor to W. W. Phelps, and sent to Pitcher on the tenth of July; but the arms were never returned. Indeed, between the issuing of the first and second orders of the governor for their restoration to their owners, the arms were distributed among the mob; and they insolently boasted that the arms should not be returned, notwithstanding the order of the executive. The determination of the mob proved to be stronger than the authority of the governor--the commander-in-chief of the militia of the State. In the month of December, 1833, the mob permitted the firm of Davies & Kelly to take the printing press owned by The Church over to Liberty, in Clay County, where the said firm began the publication of _The Missouri Enquirer;_ and in payment for the press turned over to the lawyers employed by the saints three hundred dollars on the one thousand dollar note the brethren had given their attorneys. Not much to pay for a press that, with the book-works, had cost, eighteen months before, between three and four thousand dollars. CHAPTER XV. AN "ATTEMPTED VINDICATION" OF LAW. It would appear that as soon as the news of the expulsion of the saints reached the ears of the State officers, they were anxious to reinstate them in their possessions. R. W. Wells, the attorney-general of Missouri, wrote the lawyers employed by The Church to the effect that if the "Mormons" desired to be returned to their homes in Jackson County, an adequate force of the State militia would be sent forthwith to accomplish this object, the militia have been ordered to hold themselves in readiness for that purpose. He also promised that if the "Mormons" would organize themselves into a company of militia, they should be supplied with arms by the State. He also suggested that, "as only a certain quantity of public arms can be distributed in each county, those who first apply will be most likely to receive them." This letter was written after a conversation between the governor and the attorney-general; and by that conversation, the attorney-general believed that he was warranted in making these suggestions to the "Mormons," and one would be justified in regarding the foregoing as the sentiments of the governor, as well as the attorney-general. John F. Ryland, the circuit judge for the district of which Jackson County was a part, wrote to Amos Reese, circuit attorney for the same district, and also counsel for The Church, saying that he had been requested by the governor to inform him "about the outrageous acts of unparalleled violence that had lately happened in Jackson County;" and had been requested by him to examine into these outrages, and to "take steps to punish the guilty and screen the innocent." He, however, (that is, Judge Ryland) could not proceed without some person was willing to give the proper information before him. He asked the circuit attorney to find out from the "Mormons" if they were willing to take legal steps against the citizens of Jackson County; and if they desired to be reinstated in their possessions. If so, he was willing to adopt measures looking toward the accomplishment of this object, saying that the military force would repair to Jackson County, and execute any order he might make respecting the subject. "It is a disgrace to the State," said he, "for such acts to happen within its limits, and the disgrace will attach to our official characters, if we neglect to take proper means to ensure the punishment due such offenders." The order for an immediate court of inquiry had been prepared by the governor, but he waited to hear from the saints, as to whether or not they desired to be reinstated in their homes. The leading elders of The Church, learning through their attorneys of the steps taken to hold an immediate court of inquiry, at once wrote the governor, asking him not to hold an immediate court of inquiry, as at that time many of those persons whom they would want as witnesses were scattered through several of the surrounding counties, and could not be notified in time to be in attendance. Besides this they urged that many of their principal witnesses would be women and children, and so long as the rage of the mob continued unabated, it would be unsafe to take these witnesses to Independence. "An immediate court of inquiry," wrote A. S. Gilbert, "called while our people are thus situated, would give our enemies a decided advantage in point of testimony." He asked his excellency therefore, in behalf of The Church, to postpone the court of inquiry until the saints were restored to their homes, and had an equal chance with their enemies in producing testimony before the court. Amos Reese, the circuit attorney, and one of the counsel for The Church, concurred in these very reasonable requests; and said further: "I think that at the next regular term of the court, an examination of the criminal matter cannot be gone into without a guard for the court and witnesses." The communication which made these suggestions was followed up on the 6th of December by a petition to the governor, which set forth the outrages committed against the saints by the Jackson County mob, as already related in these pages; and asked him to restore them to their possessions in that county; and protect them when restored by the militia of the State, if legal, or by a detachment of the United States troops. The petition suggested that doubtless the latter arrangement could be effected by the governor conferring with the President of the United States on the subject. They also asked that their men be organized into companies of "Jackson Guards," and furnished with arms by the State, that they might assist in maintaining their rights. "And then," said they, "when arrangements are made to protect us in our persons and property (which cannot be done without an armed force, nor would it be prudent to risk our lives there without guards till we receive strength from our friends to protect ourselves), we wish a court of inquiry instituted, to investigate the whole matter of the mob against the 'Mormons.'" To this petition the governor replied on the 4th of February, 1834; and said the request to be restored to their homes and lands needed no evidence to support the right to have it granted. In relation to the brethren organizing into military companies, the governor said: "Should your men organize according to law--which they have a right to do, indeed it is their duty to do so, unless exempted by religious scruples--and apply for public arms, the executive could not distinguish between their right to have them, and the right of every other description of people similarly situated." All these answers of the governor to the petition of the exiled saints, so far, were good, and manifested a spirit to administer even-handed justice. But when he comes to consider their request to be _protected_ in their possessions, as well as _reinstated_ in them, his reply was not so favorable. "As to the request," said he, "for keeping up a military force to protect your people, and prevent the commission of crimes and injuries, were I to comply it would transcend the power with which the executive of this State is clothed." Still, the laws of the State empower the "commander-in-chief, in case of actual or threatened invasion, insurrection, or war, or public danger, or _other emergency,_ to call forth into actual service such portion of the militia as he may deem expedient." In my judgment, it does seem that under the powers here conferred upon the executive by this provision of the fundamental law of the State--the constitution--the governor could have granted the request of the saints to be protected in their homes, until peace was restored. Surely the clause, _"or other emergency,"_ in the section of the law just quoted, was broad enough to justify him in protecting, by the State militia, twelve hundred citizens of the United States in their homes until mob violence had subsided--until respect for the civil law had been restored, and these citizens allowed to dwell in safety upon the lands they had purchased from the general government. Under this provision he could have "curbed those cruel devils of their will," without "doing even a little wrong, in order to do a great right"--without "wresting the law to his authority." But he chose to interpret the law otherwise--as follows: The words, "or other emergency," in our militia law, seem quite broad; but the emergency to come within the object of that provision, shall be of a public nature. Your case is certainly a very emergent one, and the consequences as important to _your society_ as if the war had been waged against the whole State, yet the _public_ has no other interest in it than that the laws be faithfully executed. The sequel will show how _faithfully_ the laws were executed, and how the "public" stood by, indifferent spectators, while an unoffending people were robbed of their possessions, and the laws of the State set at defiance by insolent mobs. The governor closed his answer to the petition of the exiles by saying that as then advised it would be necessary to have a military guard for the court and State witnesses, while sitting in Jackson County; and he sent an order to the captain of the Liberty Blues to comply with the requisition of the circuit attorney, in protecting the court and executing its orders during the progress of the trials arising out of the Jackson County difficulties; and said the "Mormons" could if they felt so disposed, return under the protection of this guard to their homes, and be protected in them during the progress of the trials. It required no great wisdom, however, to foresee that for the saints to return to their homes, and then be left there without protection--left to the mercy of inhuman wretches, in whose veins ran none of the milk of human kindness--would not be far removed from suicide, as the mob greatly outnumbered the saints. To return under these circumstances would only be laying the foundation for a greater tragedy than the one already enacted; and the brethren wisely concluded not to attempt to regain possession of their homes, until some measure was adopted to protect them when there--until "God or the President ruled out the mob." At the February term of the circuit court, which convened at Independence, about twelve of the leading elders were subpoenaed as witnesses on the part of the State, against certain citizens of Jackson County for their acts of mob violence against the "Mormons." On the twenty-third of the month these witnesses crossed the Missouri into Jackson County, under the protection of the Liberty Blues, Captain Atchison commanding. The company numbered about fifty, and were all well armed with United States muskets, bayonets fixed--presenting an outward appearance "fair and warlike." The company and witnesses commenced crossing the river about noon, but it was nearly night before the baggage wagon was taken across. While waiting for the arrival of the wagon, it was decided to camp in the woods, and not go to Independence until the next morning. Half the company and a number of the witnesses went about half a mile towards Independence and built fires for the night. While engaged in these duties the quartermaster and others, who had gone ahead to prepare quarters in town for the company, sent an express back, which was continued by Captain Atchison to Colonel Allen, for the two hundred drafted militia under his command: and also sent to Liberty for more ammunition. The night was passed around the camp fires, as the party was without tents, and the weather cold enough to snow a little. Next morning the witnesses were marched to Independence under a strong guard and quartered in the block-house--formerly the Flourney Hotel. The attorney-general of the State, Mr. Wells, had been sent down by the governor to assist the circuit attorney, Mr. Reese, "to investigate as far as possible, the Jackson outrage." These gentlemen waited upon the witnesses in their quarters, and gave them to understand that all hope of criminal procedure against the mob was at an end. Only a few minutes afterward, Captain Atchison informed the witnesses that he had received an order from Judge Ryland that the services of his company were no longer needed in Jackson County. So the witnesses for the State were marched out of town to the tune of Yankee Doodle--quick time. Thus ended the sickly attempt of the State authorities to "execute the law"--in which execution the 'public,' according to the governor, was interested, but no further interested in this outrage. But, "so far as a faithful execution of the laws is concerned," he presumed, "the whole community felt a deep interest; for that which is the case of the 'Mormons' today, may be the case of the Catholics tomorrow; and after them, any other sect that may become obnoxious to a majority of the people of any section of the State." [A] After this effort by the State authorities to execute the law, doubtless all other sects or parties who were likely to come under the ban of popular sentiment felt secure in their liberties--satisfied with the valor of the officers of the State who had trembled before the bold front of a mob--a mob which had boasted that if the "Mormons" were reinstated in their homes by the authority of the governor, not three months should elapse before they would drive them again! And even while the circuit court was convened at Independence, and a company of militia was in attendance to execute its mandates, and the attorney-general of the State present to assist the circuit attorney prosecute those who had violated the law--yet, in the presence of all this authority, the old citizens of Jackson gathered, and assumed such a boisterous and mobocratic appearance that their bold front overawed the officers of the court; the attorneys of the State telling the State witnesses--who were also sufferers from the previous violence of the mob--that all hopes of criminal prosecutions against the mob were at an end; while Judge Ryland issued an order for the militia to withdraw, just when they were needed to protect his court in vindicating the law! Thus ended the only effort that was ever made by the officers of Missouri to bring to justice these violators of the law. One class of citizens had conspired against the liberties of another class, and being the stronger had, without the authority of law, or shadow of justification, driven twelve hundred of them from their possessions, and there was not virtue enough in the executive of the State and his associates to punish the offenders. The determination of the mob to resist the law was stronger than the determination of the State officers to execute it and make it honorable. And yet the constitution of the State made it the imperative duty of the executive to "take care that the laws are faithfully executed." And the laws of the State empowered the commander-in-chief of the militia (the governor) "in case of * * * insurrection, or war, or public danger, or other emergency, to call forth into actual service such portion of the militia as he might deem expedient." With this power placed in his hands by the laws of the State, Governor Dunklin permitted mobs to overawe the court of inquiry he himself had ordered, and allowed them to continue unchecked in their unhallowed deeds of devastation and violence. And while the mobocrats triumphed over the law, the governor's letters to the leading elders of The Church contained many pretty patriotic sentiments, but he lacked the courage to execute the law. [Footnote A: Governor Dunklin's communication, Millennial Star, Vol. 14, p. 702.] CHAPTER XVI. THE CAUSE OF EXPULSION--FUTURE REDEMPTION. It must not be supposed that the Prophet Joseph was an uninterested spectator of the stirring events that were being enacted. The circumstances of The Church were such that his presence was necessary in Kirtland, but all the sympathy of his nature went out to his brethren in affliction; and his letters were filled with words of encouragement and wise counsels: and, so far as his embarrassing financial circumstances would permit, he rendered them material aid. There were two things, however, that he could not understand; "and," said he, "they are these: Why God has suffered so great a calamity to come upon Zion, and what the great moving cause of this persecution is. And again, by what means he will return her back to her inheritance, with everlasting joy upon her head." He was not left long in doubt as to these matters. The words we have quoted above are taken from a letter written by Joseph on the tenth of December, 1833; and six days later the Lord in a revelation to him said: Verily I say unto you, concerning your brethren who have been afflicted, and persecuted and cast out from the land of their inheritance, I, the Lord, have suffered the affliction to come upon them, wherewith they have been afflicted, in consequence of their transgressions. * * * Behold, I say unto you, there were jarrings, and contentions, and envyings, and strifes, and lustful and covetous desires among them; therefore by these things they polluted their inheritances. They were slow to hearken unto the voice of the Lord their God, therefore the Lord their God is slow to hearken unto their prayers, to answer them in the day of their trouble.[A] [Footnote A: Doc. & Cov. Sec. 101:1-7.] This explained to the uttermost why the saints were driven away from Zion. Of the evils which were in their midst they had been made aware by the reproofs of their brethren; they had been warned time and again by the Prophet and the high council at Kirtland of impending judgments. But all these warnings had only aroused them to a partial repentance; and the Lord, true to his word at the time of giving the warning, was now pleading with the strong ones in Zion, and chastening her mighty ones, that they might overcome.[B] [Footnote B: Doc. & Cov. Sec. 90:34-37.] Seeing, then, that the saints were punished for neglecting to observe the counsels of God, the question may arise, are the mob to be held responsible for their acts of violence against them? Most assuredly, for it is a case where "offenses must needs come, but woe unto them by whom they come." In relation to the other matter about which Joseph was perplexed, namely, by what means the Lord would redeem Zion, this same revelation, and one given subsequently--on the twenty-fourth of February, 1834--explained. From these two revelations we learn that Zion is to be redeemed by power. "I will raise up unto my people," said the Lord, "a man who shall lead them like as Moses led the children of Israel, for ye are the children of Israel, and of the seed of Abraham, and ye must needs be led out of bondage, with power, and with a stretched out arm: and as your fathers were led at the first, _even so shall the redemption of Zion be._ Therefore, let not your hearts faint, for I say not unto you as I said unto your fathers, mine angel shall go up before you, but not my presence; but I say unto you, mine angels shall go before you, and also my presence, and in time ye shall possess the goodly land." [C] But this great blessing, they were given to understand, was not to be granted _"until after much tribulation."_[D] [Footnote C: Doc. & Cov. Sec. 103.] [Footnote D: Doc. & Cov. Sec. 103:12, and Sec. 58:2-4.] Joseph Smith was commanded to gather up the strength of the Lord's house, the young men, and the middle-aged; and they were to gather to Zion to possess the land that the Lord had appointed unto the saints, much of which they had purchased and consecrated unto him. The work of gathering was to go on. The churches of the east were to sent up money in the hands of wise men to purchase inheritances; and inasmuch as their enemies came upon them to drive them from their homes, they were to defend themselves, and avenge themselves of their enemies. They were to make every effort to obtain five hundred men to go up and redeem Zion; but if they failed to get five hundred, then they were to get three hundred; and if they failed to get three hundred, they were to get one hundred; but they were not to go if unable to obtain one hundred. The Lord told the saints, even previous to this, that "there is even now already in store a sufficient, yea, even an abundance, to redeem Zion, and establish her waste places, no more to be thrown down, were the churches, who call themselves after my name, willing to hearken to my voice." [E] [Footnote E: Doc. & Cov. Sec. 101:75.] CHAPTER XVII. IMPORTUNING AT THE FEET OF THE JUDGE--THE GOVERNOR--THE PRESIDENT. Pending the gathering of the strength of the Lord's house to go up to redeem Zion, the saints who had been driven from their homes were instructed to importune at the feet of the judge; and if he heed them not, then to importune at the feet of the governor; and if the governor heeded them not, then to importune at the feet of the president; and if the president heeded them not, "then will the Lord rise and come forth out of his hiding place, and in his fury vex the nation, and in his hot displeasure, and his fierce anger, in his time, will cut off these wicked, unfaithful, and unjust stewards." The brethren now began the work of petitioning in earnest. The authorities and brethren in Kirtland petitioned the governor of Missouri in behalf of their afflicted brethren of that State, inclosing in their petition the revelation the Lord had given respecting the redemption of Zion.[A] They also sent a similar petition, and the same revelation, to the President of the United States. "And now," wrote Joseph to the brethren in Missouri, "we will act the part of the poor widow [B] to perfection, if possible, and let our rulers read their destiny if they do not lend a helping hand." [Footnote A: Doc. & Cov. Sec. 101.] [Footnote B: Luke 18:1-6.] The saints in Missouri were by no means idle. They continued to keep the subject of their wrongs constantly before the authorities of the State. They also prepared a petition to the President of the nation, setting forth their wrongs at great length, enclosing in it the reply of the governor to their petition to him. And since the governor claimed that the laws of his State did not authorize him to keep a military force in Jackson County, to protect them in their homes after their restoration, they asked the President to restore them to their possessions, and protect them when so restored, by an armed force, until peace was insured. Their petition also referred to the section of the Constitution which provides that the United States shall protect each state against invasion; "and on application of the legislature, or of the executive (when the legislature cannot be convened) against domestic violence." [C] At the same time the exiles informed Governor Dunklin that they had petitioned the President for a force to protect them in their homes, and asked him to assist them by sending to the chief executive of the nation a few lines in support of their claims. Elder Phelps wrote Senator Thomas H. Benton, informing him of their having sent a petition to the President, and asked him for his co-operation in securing their rights. Governor Dunklin answered that as it was possible that the saints had asked the President to do something that he was not empowered to do, he could not consistently join with them in urging him to do it. "If you will send me a copy of your petition to the President, I will judge of his right to grant it; and if of opinion he possesses the power, I will write in favor of its exercise." But whether the saints complied with this request or not, I cannot learn. [Footnote C: Const. Art. iv, Sec. 4.] On the second of May, 1834, they received a communication from Washington, which, as might have been anticipated, stated that the offenses of which they complained were violations against the laws of the State of Missouri, and not the laws of the United States, and the clause in the Constitution to which they had alluded, extended only to proceedings under the laws of the United States. "Where an insurrection in any State exists, against the government thereof," said the communication from Washington, "the President is required, on the application of such State, or of the executive (when the legislature cannot be convened), to call forth such a number of the militia, as he may judge sufficient to suppress such insurrection. But this state of things does not exist in Missouri, or if it does, the fact is not shown in the mode pointed out by law. The President cannot call out a military force to aid in the execution of the State laws, until the proper requisition is made upon him by the constituted authorities." And as the "constituted authorities" would not make that requisition, all hopes of assistance from the general government, of course, were at an end. When the State legislature convened, the governor called the attention of the body legislative to the outrages committed by the citizens of Jackson County against the "Mormons," saying: "As yet, none have been punished for these outrages, and I believe that, under our present laws, conviction for any violence committed against a 'Mormon' cannot be had in Jackson County. * * * It is for you to determine what amendment the laws may require, so as to guard against such acts of violence for the future." This notice of the question in the governor's message revived the sinking hopes of the exiles, but it was only again to have them disappointed. The portion of the governor's message which referred to the Jackson outrage was given to a special committee, and at the suggestion of Messrs. Thompson and Atchison, of the Missouri legislature, the saints petitioned that body for an enactment to reinstate them in their homes and protect them, when thus reinstated, but it availed nothing. The legislature took no action in the matter. The violators of the law went unwhipped of justice. Suffering innocence found no protector in the State. CHAPTER XVIII. ZION'S CAMP. "When the Lord commands, do it." This is what the Prophet Joseph declared to be his rule. Therefore, when the Lord, on the twenty-fourth of February, 1834, commanded him to gather together the strength of the Lord's house--the young and middle-aged men in The Church--for the purpose of going to Missouri, to redeem Zion, two days later he was seen leaving his home for the State of New York, to fulfill this commandment. He was accompanied by Parley P. Pratt on this mission. Other leading Elders went in various directions on the same errand. They traveled among the branches of The Church in the east pleading the cause of Zion, asking the saints to assist in her redemption by contributing of their substance to relieve the distresses of their brethren who had been driven from their homes in Missouri, who now were exiles and largely dependent upon the kindness of strangers for means of living. They called upon the saints to send money to Missouri with which to purchase inheritances for themselves; they also asked the young and the middle-aged men to volunteer to go to Zion for the purpose of assisting their brethren to maintain their possessions in Jackson County, when the State authorities should reinstate them in their homes. We have none of the speeches of these elders in print, we cannot tell how well they told the story of Zion's wrongs; but surely the plain, unvarnished statement of her woes would be sufficient to move adamantine hearts to pity; while those who held the sufferers as brethren in a common cause would weep over their affliction, and with resolution stronger than the love of life, pledge their fortunes, and themselves to bring about their restoration to their homes and secure to them the enjoyment of life, liberty, and the pursuit of happiness. It will become necessary, however, in another place, for us to tell how unsympathetic, and what a lack of faith there was among the eastern branches of The Church; and how these things justly brought upon the saints in the east the displeasure of God, and prevented, at that time, the redemption of Zion. The village of New Portage, about fifty miles from Kirtland, Ohio, was made the place of rendezvous for the young and middle-aged brethren, who, in response to the call of the Lord and his Prophet, had volunteered to go to the assistance of their brethren in Missouri; and here, about the first of May, the volunteers began to assemble. On the sixth they were joined by their youthful prophet-leader, who, the next day, organized them as follows: F. G. Williams was appointed treasurer and pay-master of the camp. All the money was collected and given into his keeping. Zerubbabel Snow was appointed commissary general. There were also other general officers that were appointed, but what they were we have been unable to learn. The camp was divided into small companies, twelve men in each. These companies elected their own captains, who then assigned each man his duty in the respective companies, thus: two cooks; two firemen; two tent makers; two watermen; one runner, or messenger; two wagoners and horsemen; and one commissary. In all, the company that collected at New Portage numbered one hundred and fifty, which was increased by the time the camp reached Missouri to about two hundred. They purchased flour and baked their own bread, and cooked their own provisions, which, at times, were scarce. Their baggage wagons, about twenty in number, were so loaded with their provisions, arms, ammunition and clothing for their distressed brethren in Missouri, that nearly the whole company had to walk. Every night before retiring to sleep, the blast of the evening trumpet called them to prayers in their respective tents; and the morning trumpet summoned them to implore the assistance of Divine Providence in the day's march. Thus they made the journey, pitching their tents by the way-side, alike in the settled country and in the wilderness; stopping occasionally for a few days, to refresh their overworked teams; and always remaining in camp on the Sabbath day to hold divine service, and partake of the sacrament. On the occasion of their holding public worship, the people in the vicinity of their encampment would often attend and wonder much at the doctrines they heard, being puzzled to know what sect of men they were. Such a company of men traveling in this manner through the country did not fail to excite the curiosity of the people; and every effort was made to learn the names of the leaders, the business, object, and destination of the expedition; but in this they failed, as it was Joseph's instructions to the members of the company not to make these things known. There were several boys in the expedition, and at times these were questioned by strangers, but with very unsatisfactory results. Among the number of boys so questioned was Geo. A. Smith, afterwards one of the counselors to President Brigham Young, in the Presidency of The Church. The questions and answers were about as follows: "My boy, where are you from?" "From the east." "Where are you going?" "To the west." "What for?" "To see where we can get land cheapest and best." "Who leads the camp?" "Sometimes one, sometimes another." "What name?" "Captain Wallace, Major Bruce, Orson Hyde, James Allred, etc." [A] [Footnote A: Celebration Pioneers' Day, p. 18.] The people not unfrequently, however, suspected they were "Mormons," and many times the little band was threatened with destruction, and spies continually harassed them by trying to get into their camp. They were foiled in these efforts though, by the vigilance of the guards, who nightly patrolled their encampment. At various points through Indiana and Illinois, they were told their passage would be resisted, but these threats nothing daunted them. The opposition was overawed more than once by the numbers in the camp being multiplied in the eyes of their enemies. The brethren of Zion's Camp knew the object of the expedition to be a noble one. They were conscious of God's approval, and of the presence in their midst of his angels; and strengthened by this knowledge, they fearlessly marched on to accomplish the work of redeeming Zion. Joseph says: "We know that the angels were our companions, for we saw them." A circumstance in the experience of Parley P. Pratt furnishes further testimony of the presence of angels with this expedition. Elder Pratt was chiefly engaged as a recruiting officer, and on one occasion, when he had traveled all night to overtake a small company he was conducting to the main camp, he stopped at noon on a broad level plain to let his horse feed. No habitation was near. Stillness and repose reigned around him. "I sank down," he says, "overpowered with a deep sleep, and might have lain in a state of oblivion till the shades of night had gathered about me, so completely was I exhausted for the want of sleep and rest; but I had only slept a few moments till the horse had grazed sufficiently, when a voice, more loud and shrill than I had ever before heard, fell upon my ear, and thrilled through every part of my system; it said: _'Parley, it is time to be up and on your journey.'_ In the twinkling of an eye I was perfectly aroused, I sprang to my feet so suddenly that I could not at first recollect where I was, or what was before me to perform. I afterwards related the circumstance to Brother Joseph Smith, and he bore testimony that it was the angel of the Lord who went before the camp, who found me overpowered with sleep, and thus awoke me." [B] [Footnote B: Autobiography of Parley P. Pratt, p. 123.] The line of march led the camp through Indiana and the central part of Illinois. The journey was undertaken, too, at a time of year--May and June--when nature appears in her most lovely attire--when the forests were in full leaf, and filled with the resonance of birds, the hum of bees and insects; when the great prairies, which quite bewilder one with their vastness, are clothed in their variegated garments of grass and wild flowers; at a time of year when in the upper deep there is a deeper blue, when the rising sun seems to shed a brighter light upon the earth beneath, and when his parting rays paint the evening skies in splendors unsurpassed.[C] [Footnote C: PEN-PICTURE OF THE CAMP.--In fancy I see them after a hard day's march making their encampment. The sun has just sunk behind the western horizon as Joseph and the standard bearer are choosing the place for their night's encampment They have paused on the summit of one of the gentle swells of prairie so common in their line of travel. A short distance to the south is a small wooded stream. To the north and east, as far as the eye can see, is nothing but the broad, rolling prairie; looking west, the horizon is bounded by a view of the heavy forests which marked the meandering course of the Illinois. "Brother Joseph, would it not be better to make our camp further to the south, down on the banks of the stream where wood and water will be more convenient?" said he who bore the standard. "I think not," replies the Prophet. "You know we received word that the people intend to prevent us crossing the Illinois River, which we will reach by ten o'clock tomorrow; so that we are in the vicinity of our enemies. If we camp in the woods, they could surround us, and we not be aware of it. But by making this eminence our camp ground they can't approach without being observed by our guards; and the brethren will be willing to carry both wood and water this short distance in order to enjoy the security of this position." And now the main company has come in full view over a hill to the east, and as they see the ensign planted they know the camp ground has been chosen. Anxious to obtain food and rest, they urge their jaded teams to make better speed, and soon the twenty wagons are arranged in two curving lines, to make an oval enclosure with openings at each end. Now is enacted a busy scene. Men are hurrying to and fro in all directions; but there is no confusion. Each knows what is required of him, and cheerfully performs his allotted part. The teamsters have unhitched and stripped the harness from their sweating horses that now quietly crop the rich grass; the firemen and watermen have brought both fuel and water, and already the sombre twilight is made cheerful by the light of the camp fire, around which the cooks are busy preparing the evening meal. The tent makers are stretching the tents within the space enclosed by the wagons. Orders are given in a cheerful, half-jesting manner. All is peace--all is union. Now you see the men quickly gathering around their respective fires, as their several cooks announce supper ready. As they quietly seat themselves around their food, heads are bared, and thanks returned to Him, who had commanded them in everything to give thanks. Pleasant conversation prevails in nearly every group. The trials of the day are turned into merriment--anecdotes and jests provoke peals of laughter, and the toils of the day are forgotten. Supper is over. Around a fire near the center of the encampment have gathered a number of brethren, and their prophet-leader is relating to them some of the visions of his early youth, interspersing his narrative with maxims of incalculable value to the hearers. As he warms under the glow of the Spirit of God, he tells them of the future glory of Zion--of the temple to be overshadowed by a pillar of cloud by day and of fire by night--of her being a place of refuge--a city of peace in which the saints of God shall safely dwell, and how the wicked shall say, "let us not go up to battle against Zion, for her inhabitants are terrible." But listen! In another part of the camp a number of the brethren are singing; and as the melody floats out on the calm stillness of the night, you recognize one of the familiar songs of Zion:-- Glorious things of thee are spoken, Zion, city of our God He, whose word can not be broken, Chose thee for his own abode. On the Rock of ages founded, What can shake thy sure repose! With salvation's walls surrounded, Thou may'st smile on all thy foes. The song was scarcely concluded when the sharp, thrilling notes of the bugle summon to prayer. All promptly retire to their tents and are engaged in solemn devotion. Few leave the tents after prayers. The guards have been notified to take their places, and their comrades stretch out their tired limbs upon their rude pallets. As the bustle in the camp ceases, and naught is heard but the whispered conversation of the guards, or their footsteps as they move back and forth upon their beats, you hear in the distance the plaintive notes of the whip-poor-will. And now the pale moon slowly rises and bathes in her soft light the sleeping camp.--_Roberts_.] CHAPTER XIX. ZELPH. After crossing the Illinois River Zion's Camp passed many of those mysterious earth mounds so common in that section. Mysterious mounds! No, not mysterious to them, for they had with them the record of the peoples who erected them--the Nephites and Lamanites, or, more likely still, the people of Jared. While encamped on the western bank of the Illinois, Joseph and several others ascended one of these high mounds from which they could overlook the tops of the trees, and see the prairies beyond. On the top of the mound were three stone altars, erected one above the other, "according to the ancient order," said Joseph. Human bones were scattered about on the surface of the ground; and after removing about a foot of the soil at the crown of the mound, they found the skeleton of a man nearly complete. Between his ribs was an Indian arrowhead which, doubtless, had produced his death. The visions of Joseph's mind the day following were opened, and he learned that this man whose skeleton they had found was named Zelph. He was a white Lamanite; the curse of the black skin had been taken from him because of his righteousness. He was a noted character, a warrior and chieftain under the great prophet Omandagus, who was known from the hill Cumorah to the Rocky Mountains. He was killed in the last great struggle of the Lamanites and Nephites by the arrow-head found between his ribs.[A] [Footnotes A: President Brigham Young took possession of the arrow-head.] CHAPTER XX. DISSENSIONS IN THE CAMP. On the seventh of June Zion's Camp reached the Allred settlement, on Salt River. This Allred settlement consisted, for the most part, of Latter-day Saints, and here Joseph resolved to refresh his men and teams by resting a few days. The day following their arrival, they were rejoined by Hyrum Smith and Lyman Wight who had parted from the main company in Ohio for the purpose of going into Michigan, to raise from among the several branches of that State, volunteers to assist in redeeming Zion. The addition of these volunteers swelled the number in the camp to two hundred and five men, and twenty-five baggage wagons, with two or three horses to each. During this stay of several days at Salt River, a reorganization of the camp took place. Lyman Wight, who had some knowledge of military evolutions and tactics, and was, withal, a bold, fearless man, was elected general of the camp. Joseph chose a company of twenty men to be his life guard, of whom his brother Hyrum was made captain. The rest of the men were organized into companies as at New Portage. The general of the camp drilled these companies in military manoeuvres; inspected their fire-locks, and gave them target practice by platoons--in short, prepared them for effective service should the emergency arise for them to use force to retain their possessions in Zion. I regret to say that the spirit of union and harmony depicted in my pen sketch of the camp, in the foot-note of chapter eighteen, was not always characteristic of it. There were times when a spirit of selfishness and an utter lack of brotherly love with some was manifested. Particularly was this true of one Sylvester Smith, who exhibited a selfish and at other times a quarrelsome spirit. One evening when provisions in camp were scarce, Elder P. P. Pratt called upon Sylvester Smith for something to eat; and although Smith had food, he refused to divide with Brother Pratt, and sent him to someone else. The end of it was Brother Pratt had to retire hungry. Joseph being told of this, severely reproved the offender; and whether that reproof continued to gall the feelings of Sylvester Smith or not, I cannot say. But at any rate, as soon as the camp arrived at what is known as the twenty-two mile Wockendaw Prairie, well on to two hundred miles west from the Mississippi, this same man and Lyman Wight made an effort to divide the camp. The company had first taken up quarters in the woods on the bank of the river; but being threatened by their enemies, Joseph decided that it would be better to move out into the open prairie. With this arrangement some were dissatisfied, as it took them away from firewood. Lyman Wight and Sylvester Smith turned aside with their companies and went into camp before leaving the timber; and as the other companies came along, would hail the captains and ask them if they were following General or Wight some other man. At this some companies hesitated a moment, and then drove out to the plain where the ensign had been planted to mark the place Joseph had chosen for the encampment. Those who had turned aside, and made an effort to divide the camp, came up also, and were called upon to give an account of their conduct. They acknowledged their error, and were forgiven. Another difficulty arose among the brethren, about a dog which had snapped at Sylvester Smith and others. Considerable anger and ill feeling existed in camp about it. At last Joseph in the presence of a number of the brethren said: "I will descend to that spirit which is in the camp, to show you the spirit you are of; for I want to drive it from the camp. _The man that kills that dog, I will whip him."_ Sylvester Smith came up just in time to hear the last part of Joseph's remarks, and said: "If that dog bites me I shall kill him." "If you do I will whip you," replied Joseph. "If you do, I shall defend myself the best way that I can." To which Joseph rejoined that he would whip him in the name of the Lord. "Now," said he, "I have descended to that spirit to show you the spirit which is among you. Brethren, are you not ashamed of it? I am." Then he reproved them sharply for their murmuring and follies. As they continued in their rebellious moods and manifested but little of the spirit of repentance, he predicted that a plague would overtake the camp, and they would die like sheep with the rot.[A] Of the fulfillment of this prediction, I shall speak hereafter. [Footnotes A: Of this prophecy Heber C. Kimball, in his journal under date of June 3rd says: "This day June 3rd, while we were refreshing ourselves and our teams, about the middle of the day, Brother Joseph got up in a wagon and said that he would deliver a prophecy. After giving the brethren much good advice, exhorting them to faithfulness and humility, he said the Lord had told him that there would be a scourge come upon the camp, in consequence of the factions and unruly spirits that appeared among them and they should die like sheep with the rot; still if they would repent and humble themselves before the Lord, the scourge in a great measure might be turned away; but as the Lord lives, this camp will suffer for giving way to their unruly temper."--Times and Seasons Vol. vi. p. 788.] CHAPTER XXI. VIEWS CONCERNING ZION--MOB VS STORM. As soon as the camp was reorganized at Salt River, Parley P. Pratt and Orson Hyde were sent as delegates to wait upon Governor Dunklin, at Jefferson City, and request him to call out a sufficient military force to reinstate the saints in the possession of their homes. In the interview the governor frankly admitted the justice of the demand, but expressed fears that if he should so proceed, it would excite civil war, and deluge the whole country with blood. He advised these delegates to counsel their people, for the sake of peace, to sell the lands from which they had been driven. To this the delegates refused to consent, saying: We will hold no terms with land pirates and murderers. If we are not permitted to live on the lands we have purchased of the United States, and be protected in our rights and persons, they will at least make a good burying ground in which to lay our bones; and we shall hold on to our possessions in Jackson County, for this purpose at least. The governor could not and did not blame them; but he trembled for the country, and dared not carry out what he admitted to be the plain, imperative duties of his office. Elders Pratt and Hyde rejoined the camp not far from the line of Ray County. As soon as they arrived, the Prophet Joseph, his brother Hyrum, Lyman Wight, and some others repaired to a grove, and heard their report. "After hearing our report," says Parley P. Pratt, "the President (Joseph Smith) called on the God of our fathers to witness the justice of our cause, and the sincerity of our vows, which we engaged to fulfill whether in this life or in the life to come. For, as God lives, truth, justice, and innocence shall triumph; and iniquity shall not reign." As the brethren approached Richmond, threats were made that they should not pass through the town, and rumor had it that a force of men was in waiting to intercept them. Daylight of the nineteenth of June saw them, in spite of the threats, quietly passing through the streets of the sleeping town. When they broke camp in the morning, they designed reaching Clay County that day; but they met with so many reverses in the day's march, such as wagons breaking down, wheels running off, etc., that they failed to accomplish it. Early in the evening they went into camp between two forks of Fishing River. A plan had been laid for the complete destruction of "Joe Smith's army," as Zion's Camp was called by the Missourians; and now the time for its\ execution had arrived. A mob of two hundred men had been raised in Jackson County, which was to cross the Missouri into Clay County, about the mouth of Fishing River, where a man named Williams kept a ferry. This mob was to be joined at the fords of Fishing River by a party of sixty from Richmond; and still by another mob, seventy in number, from Clay County. Indeed, it looked as if Zion's Camp was to be annihilated forthwith. While the brethren were making preparations for the night, five men armed with guns rode into camp, and insolently told the brethren they would "catch hell before morning." "And their oaths," says Joseph, "partook of all the malice of demons." The Jackson mob assembled opposite the mouth of Fishing River, and one scow-load--forty in number--was sent over. By this time the sun was but little more than an hour high, and the camp observed a small cloud coming up from the west. "It wasn't any larger than your hat when I first saw it," said one [A] who was present, and described the occurrence to me; "but in about twenty minutes the whole heavens were inky blackness, which now and then seemed split by the vivid streams of lightning." All the artillery of heaven seemed to be in action. The wind blew and the rain and hail fell in torrents. The hailstones--unusually large ones--cut down the corn crop and other vegetation. Large limbs were wrenched from sturdy oaks and twisted into withes by the fierce wind. [Footnote A: This was the late Judge Joseph Holbrook of Davis County, who personally related the circumstance to me.] The tents in the camp were blown down, and the most of the brethren took refuge in an old church house near their camp ground. Big Fishing River, that was not more than six inches deep before the storm arose, was about forty feet deep the next morning; and the mob swore that Little Fishing River rose thirty feet in that many minutes. This storm prevented the mob from collecting as arranged. The scow that had ferried over part of the Jackson mob, in returning for more, was met by the storm and only after much difficulty about dark reached the Jackson side. Those that had been shipped across were exposed to the pitiless pelting of the storm all night, which cooled their desire to "kill Joe Smith and his army." "Instead of continuing a cannonading which they commenced, * * * they crawled under wagons, into hollow trees, and filled one old shanty." [B] The next morning they were as anxious to reach the Jackson side of the Missouri as they had been the night before to get at "Joe Smith's" camp. The other parts of the mob who were to give the brethren "hell before morning" met with a fate equally unpleasant. Their horses were frightened, broke away from their masters, and wandered over the prairies in some instances several days. Their plans for the destruction of Zion's Camp were frustrated, and the brethren rejoiced. [Footnote B: Joseph's history under date of 19th of June, 1834.] CHAPTER XXII. NEGOTIATIONS. The day following this providential storm the camp moved out into the prairie some five miles, where there was a better chance to defend themselves. Here, the next day, Colonel Sconce and two other leading men from Ray County called upon the camp to learn what the intentions of the brethren were. Said the colonel: "I see there is an Almighty power that protects this people, for I started from Richmond with a company of armed men having a full determination to destroy you, but was kept back by the storm, and was not able to reach you." Having said so much, he was seized with such excitement that he trembled from head to foot like an aspen-leaf, and had to take a seat in order to compose himself. Joseph, in a lengthy speech, related the trials and persecutions of the saints, particularly the sufferings of those in Jackson County. He related the story of the travels of Zion's Camp, how they had come one thousand miles to assist their afflicted brethren by bringing them clothing, etc., and to aid them in returning to their homes and maintaining them, and denied the infamous reports circulated to arouse the anger of the people against the exiled saints. This speech was so simple, so pathetic, and yet so forcible that the strangers were melted by its spirit, so that they wept at the story of the persecutions of God's people. At the close of the speech they arose, and gave their hands to the youthful speaker; promising to use all their influence to allay the excitement and correct the false impressions that had gone out respecting the object of the expedition--a promise they faithfully kept. It is said of the Prophet Joseph that if he could but once get the attention even of his most bitter enemies his native eloquence, inspired by the truth and the pathos of his people's sufferings, usually overwhelmed them; and in no instance was his triumph more marked than in the one just related. The day after the visit of Colonel Sconce, Cornelius Gillium, the sheriff of Clay County, came into camp and desired a consultation. The company was marched into a grove adjacent and formed a large circle with Gillium in the center. "I have heard that Joseph Smith is in the camp, and if so, I should like to see him," commenced Gillium. "I am the man," replied Joseph, as he rose to his feet. This was the first time Joseph was made known to strangers since leaving Kirtland, as he had gone by a fictitious name through the whole journey. Gillium then proceeded to describe the character and disposition of the Missourians, and the course that ought to be pursued to secure their favor and protection; and concluded by requesting to know what the intentions of the company were. This brought out the statements we now give, which were published in the _Missouri Enquirer_ of the first of July, 1834. GILLIUM'S COMMUNICATION. Being a citizen of Clay County, and knowing there is considerable excitement amongst the people thereof, and also knowing that different reports are arriving almost hourly; and being requested of the Hon. J. F. Ryland to meet the "Mormons" under arms, and obtain from the leaders thereof the correctness of the various reports in circulation, the true intent and meaning of their present movements, and their views generally regarding the difficulties existing between them and Jackson County,--I did in company with other gentlemen, call upon the said leaders of the "Mormons," at their camp in Clay County; and now give to the people of Clay County their written statement, containing the substance of what passed between us. (Signed) CORNELIUS GILLIUM. PROPOSITION, ETC., OF THE MORMONS. Being called upon by the above named gentleman, at our camp in Clay County, to ascertain from the leaders of our men, our intentions, views, and designs, in approaching this county in the manner we have, we therefore the more cheerfully comply with their request, because we are called upon by gentlemen of good feelings, and who are disposed for peace and an amicable adjustment of the difficulties existing between us and the people of Jackson County. The reports of our intentions are various, and have gone abroad in a light calculated to arouse the feelings of almost every man. For instance, one report is, that we intend to demolish the printing office in Liberty; another report is, that we intend crossing the Missouri River on Sunday next, and falling upon women and children, and slaying them; another is, that our men were employed to perform this expedition, being taken from manufacturing establishments in the east, that had closed business; also that we carried a flag, bearing "peace" on one side, and "war or blood" on the other, and various others too numerous to mention, all of which a plain declaration of our intentions, from under our own hands, will show are not correct. In the first place it is not our intention to commit hostilities against any man, or set of men; it is not our intention to injure any man's person or property, except in defending ourselves. Our flag has been exhibited to the above gentlemen, who will be able to describe it. Our men were not taken from any manufacturing establishment. It is our intention to go back upon our lands in Jackson County by order of the executive of the State, if possible. We have brought our arms with us for the purpose of self-defense, as it is well known to almost every man of the State, that we have every reason to put ourselves in an attitude of defense, considering the abuse we have suffered in Jackson County. We are anxious for a settlement of the difficulties existing between us, upon honorable and constitutional principles. We are willing for twelve disinterested men, six to be chosen by each party, and these shall say what the possessions of these men are worth who cannot live with us in the county; and they shall have their money in one year; and none of the "Mormons" shall enter that county to reside until the money is paid. The damages that we have sustained in consequence of being driven away, shall also be left to the above twelve men, or they may all live in the county, if they choose, and we will never molest them if they let us alone, and permit us to enjoy our rights. We want to live in peace with all men; and equal rights is all we ask. We wish to become permanent citizens of this State, and wish to bear our proportion in support of the government, and to be protected by its laws. If the above propositions are complied with, we are willing to give security on our part, and we shall want the same of the people of Jackson County, for the performance of this agreement. We do not wish to settle down in a body, except where we can purchase the land with money; for to take possession by conquest or the shedding of blood, is entirely foreign to our feelings. The shedding of blood we shall not be guilty of, until all just and honorable means among men prove insufficient to restore peace. (Signed) JOSEPH SMITH, JUN., F. G. WILLIAMS, LYMAN WIGHT, RODGER ORTON, ORSON HYDE, JOHN S. CARTER. To John Lincoln, John Scone, George R. Morehead, Jas. H. Long, Jas. Collins. After the departure of Gillium a revelation was given.[A] The Lord in this revelation declared that Zion might have been redeemed by that time, had it not been for the transgressions of his saints. They had not been obedient to the requirements made of them. They had withheld their means, and in their hearts had said: "Where is their God? Behold he will deliver them in time of trouble, otherwise we will not go up unto Zion, and we will keep our monies." [Footnote A: Doc. & Cov. Sec. 105.] Besides these evidences of a lack of faith, they were wanting in that unity required by the law of the celestial kingdom, and it is only through the observance of that law that Zion can be redeemed. The Lord, therefore, commanded the elders to wait a season for the redemption of Zion, until the saints should obtain more experience, learn obedience, and until means could be raised to purchase all the lands in Jackson County that could be purchased, and also in the surrounding counties; and until the Lord's army had become very great, and sanctified before him. And when this was done the Lord promised to hold his people guiltless in taking possession of that which was their own; and they should possess it forever. He had permitted the elders composing the camp to come thus far, for a trial of their faith; and now he had prepared a great endowment for them in the house which he had commanded to be built in Kirtland. Those who could stay in Missouri were to do so, but those who had left their families in the east, were at liberty to return. The saints who had been driven from their lands in Jackson were instructed to carefully gather together in one region as much as could be, without exciting the fears of the people. They were to be very faithful and humble; boasting neither of faith nor judgments. By following this counsel, the Lord promised to give them favor in the eyes of the people, that they might rest in peace while they were saying to the people: "Execute judgment and justice for us according to the law, and redress us of our wrongs." CHAPTER XXIII. THE THREATENED JUDGMENT--IF--! The day following this revelation the camp left Fishing River and approached Liberty, Clay County; but when within five or six miles of that place they were met by General Atchison and others who requested them not to go to Liberty, as the people were very greatly enraged at them. As this request was made by men of influence, and those who desired peace, and who felt an interest in the execution of justice, Joseph consented not to go to Liberty; and turning aside, camped on Rush Creek, near the residence of Sydney Gilbert, and in a Brother Burghart's field. The day before, three of the brethren had suffered some with the cholera but it was not until the camp came to Rush Creek that the disease broke out among them in its fury. The night of the twenty-fourth of June will long be remembered by the members of Zion's Camp. All night long they heard the moans and piteous cries of the sufferers, and loud lamentations of those who lost their loved ones by the ravages of this dreadful disease. When it first made its appearance Elder John S. Carter attempted to rebuke it, but he became its first victim. Joseph also undertook to stay its ravages by the laying on of hands. He administered to his brother Hyrum. "The moment I attempted to rebuke the disease, that moment I was attacked," he writes; "and had I not desisted, I must have saved the life of my brother by the sacrifice of my own, for when I rebuked the disease, it left him and seized upon me. I quickly learned by painful experience that when the great Jehovah decrees destruction upon any people, and makes known his determination, man must not attempt to stay his hand." The brethren unitedly covenanted and prayed, hoping that they might have power with the heavens to stay the ravages of the plague; but to no purpose; for while they were engaged in prayer Elder Wilcox died. The deaths occurred so rapidly that coffins could not be prepared, so the dead were rolled up in blankets and put hurriedly into their graves; and while part of the brethren were engaged in digging the graves, others had to stand guard, musket in hand. After the plague had continued for two or three days, an effectual remedy was found for it by dipping those afflicted in cold water, or pouring it upon them. In all about seventy suffered from the cholera, and out of that number thirteen died. The camp was dispersed early on the morning of the 25th, and Joseph sent by express to Messrs. Thornton, Doniphan, and Atchison, the following note: _Gentlemen:_--Our company of men advanced yesterday from their encampment beyond Fishing River to Rush Creek, where their tents are again pitched. But feeling disposed to adopt every specific measure that can be done without jeopardizing our lives, to quiet the prejudices and fears of some part of the citizens of this county, we have concluded that our company shall be immediately dispersed and continue so till every effort for an adjustment of differences between us and the people of Jackson has been made on our part, that would in anywise be required of us by disinterested men of republican principles. I am respectfully, Your obedient servant, JOSEPH SMITH, JR. Thus Zion's Camp was disbanded. Had Governor Dunklin possessed the courage to enforce the law of the State; had he called out the militia of Missouri to reinstate the exiles in their homes, as at one time he expressed a willingness to do, the history of the camp might have been different. But Governor Dunklin lacked that courage, and without that assistance the camp itself was powerless. Perhaps another view is also admissible. Had the members of Zion's Camp been more faithful--less contentious--more united; and had the saints in the eastern branches had more faith--faith to send up to Zion more men and more money with which to strengthen the hands of the saints on the land of Zion--the history of Zion's Camp might have been different. But thus it is: what men and great movements might attain to is often defeated, sometimes by the actions of enemies, sometimes by the lack of devotion and faith and energy on the part of those into whose hands great enterprises are committed. While God's general purposes will never ultimately be defeated by man, still upon each side of the general purposes of God a margin somewhat wide seems to have been left in which those both for and against those purposes may write what history they please--one that will meet with the approval of God, or one that will meet only with condemnation--herein is the agency of man. But in the exercise of that agency God's purposes will not be thwarted, for man's agency will not extend so far as that--if it did it would interfere with God's agency and decrees. Joseph Smith and his brethren, on hearing that the governor of Missouri was afraid to execute the laws by returning the exiled saints to their homes, again covenanted that they would never cease their exertions until Zion was redeemed, and truth, justice and law should triumph over falsehood, injustice, and mobocracy,--a covenant which they called upon the God of their fathers to witness, and which they engaged to fulfill either in this life or the life to come. But standing above all human resolutions, as the heavens stand above the earth, is Jehovah's own decree that he will execute justice and judgment, and that he will not give to wickedness a lasting victory. Zion will be redeemed. God has decreed it. "Behold, I say unto you, the redemption of Zion must needs come by power; therefore, I will raise up unto my people a man, who shall lead them like as Moses led the children of Israel, for ye are the children of Israel, and of the seed of Abraham, and ye must needs be led out of bondage with power, and with a stretched out arm: and as your fathers were led at the first, even so shall the redemption of Zion be." [A] [Footnotes A Doc. & Cov. Sec. 103:15-18.] CHAPTER XXIV. ATTEMPT AT ARBITRATION. Whether it was the fear of popular censure or the approach of Zion's Camp that awed the Jackson County mob into suggesting a peaceable adjustment of their difficulties with the saints, we cannot say. Perhaps both considerations had their weight. At any rate the month of May, 1834, found them suggesting to Governor Dunklin, through some influential gentlemen of Clay County, the propriety of dividing Jackson County so that the old settlers and the saints could occupy separate territory, and confine themselves within their respective limits, with the exception of the public right of ingress and egress upon the highway. This plan of settling the Jackson County trouble was suggested by Colonel J. Thornton, and concurred in by Messrs. Reese, Atchison and Doniphan. Their communication brought out a reply from the governor in which he expressed his pleasure at these gentlemen making an effort to bring about a compromise of the difficulties. He told them that had he not been afraid of embarrassing himself as an officer of the State he should have exerted himself to have brought about a compromise even before then; but he was fearful of traveling out of the strict line of his duty as the chief executive of the State, should he do so. Said he: My first advice would be to the "Mormons" to sell out their lands in Jackson County, and to settle somewhere else, where they could live in peace, provided they could get a fair price for their lands, and reasonable damages for injuries received. If this failed, I would try the citizens, and advise them to meet and rescind their illegal resolves of last summer, and agree to conform to the laws in every particular, in respect to the "Mormons." Should success attend neither of these plans, he would then try the plan of dividing the county as suggested by Colonel Thornton. "If all these failed," said the governor, "then the simple question of legal right would have to settle it. It is this last that I am afraid I shall have to conform my action to in the end." From the whole tenor of this communication, we learn that even the governor understood that the "simple question of _legal right_" would reinstate the saints on the lands from which they had been driven. Here is an extract from the letter which confirms this statement: A more clear and indisputable right does not exist, than that the "Mormon" people who were expelled from their homes in Jackson County, should return and live on their lands; and if they cannot be persuaded as a matter of policy to give up that right, or to qualify it, my course as the chief executive officer of the State is a plain one. * * * The Constitution of the United States declares: "that the citizens of each State shall be entitled to all privileges and immunities of citizens in the several States." Then we cannot interdict any people who have a political franchise in the United States, from emigrating to this State, nor from choosing what part of the State they will settle in, provided they do not trespass on the property or rights of others. * * * And again, our Constitution says, "that all men have a natural and indefeasible right to worship Almighty God according to the dictates of their own conscience." _I am fully persuaded that the eccentricity of the religious opinions and practices of the "Mormons," is at the bottom of the outrages committed against them._ They have the right constitutionally guaranteed to them, and it is indefeasible, to believe and worship JOE SMITH as a man, an angel or even as the only true and living God, and to call their habitation Zion, the Holy Land, or even Heaven itself. Indeed there is nothing so absurd or ridiculous that they have not a right to adopt as their religion so that in its exercise they do not interfere with the rights of others. Surely this is a liberal statement of the rights of the Latter-day Saints, and, indeed, of any other people; for the rights, privileges, and immunities of the saints under the government of the United States are no more than those belonging to other people--certainly they are no less. Still the governor was loath to perform what he admits to be his plain duty in restoring the "Mormons" to their homes. Indeed, he at length refused to do it; fearing that in executing the law, by returning the saints to their homes, he would involve the State in a civil war. He came the easier to this conclusion, doubtless, because the sufferers were an unpopular religious community. But if the execution of law must be abandoned because the violators thereof threaten to resist its execution, or because a reckless mob led by desperate men threaten that if the law is enforced they will plunge the country into civil war--what a burlesque on government it would be to refrain from the execution of law on that account! On the tenth of June, 1834, the district judge, John F. Ryland, wrote a letter to Elder A. S. Gilbert, asking him to use his influence in gathering his brethren at Liberty, in Clay County, on the sixteenth of the month; saying that he expected to meet a delegation of citizens from Jackson County there, and he was desirous of giving his views upon the present situation of the parties concerned in the Jackson troubles, with the hope of bringing about a peaceable adjustment of them. This letter was read in a public meeting of the saints, and a respectful answer given, promising that as many of the exiles and their friends as conveniently could attend the meeting on the sixteenth would be present. Knowing there had been some talk about the propriety of the saints selling out their lands in Jackson County, and fearing the judge would advise them to do so, the brethren took occasion to say in this communication to him that no such proposition could possibly be acceded to by them, and concluded by saying: "Home is home, and we want possession of our homes from which we have been wickedly expelled--and those rights which belong to us as native free born citizens of the United States." About one thousand people were in attendance at the meeting at the courthouse in Liberty on the sixteenth of June; and among them were many of the brethren and a deputation of citizens from Jackson County, who made the following proposition for the settlement of the Jackson difficulties: The people of Jackson County will buy all the land the "Mormons" own in the County of Jackson, and also all the improvements which the "Mormons" had on any of the public lands as they existed before the first disturbance between the people of Jackson and the "Mormons," and for such improvements as they have made since. The valuation of the land and improvements shall be ascertained by three disinterested arbitrators, to be chosen and agreed upon by both parties; should the parties disagree in the choice of arbitrators, then----is to choose them. Twelve Mormons shall be permitted to go with the arbitrators to show them their lands and improvements while they are being valued; and any other "Mormons" may accompany the arbitrators whom they may desire in order to give them information; and the people of Jackson guarantee their entire safety while doing so. When the arbitrators report the value of the land and improvements, the people of Jackson will pay to the "Mormons" the valuation, _with one hundred per cent added thereon,_ within thirty days thereafter; the Mormons are to agree not to make any effort ever after to settle, either collectively or individually, within the limits of Jackson County; and are to enter into bonds to insure the conveyance of their lands in Jackson County, according to these terms, when the payment shall be made, and the committee will enter into a like bond, with such security as shall be sufficient, for the payment of the money according to this proposition. While the arbitrators are investigating and deciding upon the matters referred to them, the "Mormons" are not to attempt to enter into Jackson County, or to settle there, except such as are by these propositions permitted to go there. Or---- The people of Jackson will sell all their lands and improvements on public lands in Jackson County to the "Mormons," the valuation to be obtained in the same manner, the same per cent to be added, and thirty days allowed for payment as in our proposition to buy: the "Mormons" to give good security for the payment of the money, and this delegation will give security that the land will be conveyed to the "Mormons." All parties to remain as they are till the payment is made, at which time the people of Jackson will give possession.[A] [Footnote A: Abridged from Millennial Star, Volume 15, p. 81.] After these propositions were submitted to the meeting, a number of speeches were made in which much bitterness was manifested against the saints. The Rev. M. Riley, a Baptist minister, said: "The 'Mormons' have lived long enough in Clay County; and they must either clear out, or be cleared out." To which the chairman of the meeting, Mr. Turnham, replied: "Let us be republicans, let us honor our country, and not disgrace it like Jackson County. For God's sake don't disfranchise or drive away the 'Mormons.' They are better citizens than many of the old inhabitants." _General Doniphan:_--"That's a fact, and as the 'Mormons' have armed themselves, if they don't fight they are cowards. I love to hear that they have brethren coming to their assistance. Greater love can no man show, than he who lays down his life for his brother." Cries of "adjourn," and "no, no, go on!" were now heard, mingled with curses loud and deep, and the ominous gleaming of knives, and cocking of pistols. To add to the excitement a man by the door yelled out--"A man stabbed!" At this, those in the court room rushed out to learn what had happened. It turned out that a blacksmith by the name of Calbert had stabbed a man by the name of Wales, who had boasted of having whipped many of the "Mormons"--one of whom had nearly lost his life through the injuries received. The meeting broke up without further bloodshed. In the midst of this excitement a few of the brethren retired and addressed a communication to the Jackson County delegation in attendance at the meeting, to the effect that their proposition for a settlement of the Jackson difficulties would be presented to the saints, and an answer to it would be handed to Judge Turnham by the twentieth, sooner if possible. The brethren assured the Jackson delegation that peace was what they desired, and promised to use all their influence to establish it, and disclaimed any design to commence hostilities against the inhabitants of Jackson County; and further pledged themselves to use their influence to prevent the large company of their men (Zion's Camp) then en route for Missouri, going into Jackson County until the citizens of Jackson should receive an authoritative answer to their proposition to "buy or sell." The Jackson delegation, in a very bad humor, started for Independence. One of the leaders, James Campbell, as he adjusted his pistols in his holsters, exclaimed: "The eagles and buzzards shall eat my flesh, if I don't fix Joe Smith and his army [meaning Zion's Camp,] so that their skins won't hold shucks before two days are passed." The Jackson delegation went to Ducker's ferry and started to cross the Missouri, but when about the middle of the river, their boat suddenly went down as if made of lead. There was no storm--the river was calm, and no natural explanation could be given for the sinking of the boat. Joseph declared that the angel of the Lord sank it.[B] Indeed the circumstances are such as to go very far toward strengthening the statement. It is supposed that about twelve men were in the boat, and of this number seven [C] were drowned. Of the number drowned the names of three are all that have been learned--Ike Job,----Everett and James Campbell. The body of Campbell was found by a Mr. Purtle, about three weeks after the occurrence, on a pile of drift-wood, some four or five miles below where the boat sank. But little more than the skeleton of the man remained. His flesh had been eaten by the eagles and buzzards. His fate points a fearful warning to those who raise their hands against God's anointed. It gives us reason to believe that the day is not distant when the command of Jehovah--"Touch not mine anointed, and do my prophets no harm"--must be obeyed. [Footnote B: Millennial Star, Volume 15, p. 83.] [Footnote C: Joseph states that seven were drowned, (see History of Joseph Smith, Millennial Star, Volume 15, p. 83); but the History of Clay County, published in St. Louis by the National Historical Society, says that only five were drowned.] The fate of Owens was more ludicrous--a comedy rather than a tragedy. He floated down the stream until he landed on an island, where he remained all night. The next morning he stripped off his clothes and swam ashore and laid down by the side of a log, close to the road. A lady passing on horse-back, learning of his condition, dropped him her shawl to cover his nakedness, until he could secure clothing. CHAPTER XXV. THE PROS AND CONS OF ARBITRATION PROPOSITION. Having related the principal events connected with the meeting held at Liberty, we must consider the propositions made by the Jackson people to the saints, for the peaceful adjustment of their difficulties. To have the lands owned by the saints and the improvements thereon valued by disinterested arbitrators, and the amount paid with _one hundred per cent added_ within thirty days, looks like a very fair proposition; but still the saints could not accept such terms; as the condition upon which the proposition was made required the surrender of some of their rights as citizens of the United States and freemen. The Constitution of the United States says expressly: "The citizens of each State shall be entitled to all privileges and immunities of citizens in the several States." [A] The saints were citizens of the United States, possessing all the rights and franchises thereof, and they had a right--an indefeasible one, too--to settle in whatever State they saw proper to choose for their abode; and they had a right to settle in whatever part of the State pleased them best; and, as Governor Dunklin admitted, they had a right to call their habitation "ZION, the Holy Land, or Heaven itself," so long as in doing so, they interfered not with the property and rights of others. To accept the proposition of the Jackson people, therefore, and bind themselves never again to make any effort to settle collectively or individually within the limits of Jackson County, would be a surrender of their dearest rights of citizenship; and would be permitting mobocrats and murderers to dictate them in the exercise of their liberties; binding not only themselves, but their children as well, to the dictum of these wretches. To accept such a settlement of their troubles, would have been a covenant with death, an agreement with hell! To their honor be it said, they spurned the proposition with the contempt it deserved. [Footnote A: Const. Art. IV, Section 2.] But the surrender of some of their rights as citizens of the United States was not the only difficulty involved in the settlement of the Jackson troubles by the saints selling their possessions. God had revealed it to them that Jackson County was the place where is to be built the Zion of their God. For them to sell their lands then, and agree never after to make a settlement there, collectively or individually, would be a denial of their faith and bring upon them the displeasure of their God. For them to sell their lands was entirely out of the question. But the mob offered not only to buy, but to sell upon the same conditions that they proposed to buy. Why did not the saints accept this offer? Simply because they could not, and the citizens of Jackson knew very well they could not. The old settlers of Jackson owned many times more the amount of land than was possessed by the saints, say thirty acres to one. The saints were not wealthy to begin with; and now, after they had been driven from their homes, robbed of their goods, their cattle driven away, their houses, stables, and stacks of grain burned, they are asked to buy nearly the whole of Jackson County, for which they must pay double price, because they were to add _one hundred per cent_ to the appraised value--in _thirty days!_ I don't believe the people of Jackson County were sincere in making the proposition. They knew the saints could not sell their lands without surrendering many of their rights as free men and citizens of the United States; and without being untrue to their God, by virtually denying their faith in the revelations he had given regarding the building up of Zion in Jackson County. This the old settlers knew the Mormons would not do. They had tried to whip and frighten too many of them into a denial of their religious convictions, to think for one moment that money would be any inducement for them to deny that faith. On the other hand, they determined to put the price of their own land beyond the possibility of the saints purchasing it. The whole scheme was concocted with a view of covering up their outrages against the people of God, under an appearance of fairness. "In the corrupted currents of this world, where Offense's gilded hand may shove by justice," where hypocrisy is often mistaken for piety, and cunning for fairness, the subterfuge may have served its purpose; but when the wretches who would have murdered the saints and plundered them of their goods shall stand before the bar of God where there is "no shuffling," but where the actions of men "lie in their true light," they will find their refuge of deceit will not shield them from the justice of Him who has declared, "vengeance is mine, I will repay!" The saints refused to accept the terms of settlement made by the people of Jackson, but they themselves proposed terms of adjustment, as follows: Twelve disinterested men were to be chosen, six by the exiles, six by the people of Jackson County. These twelve men were to say what the possessions of those men were worth that would not consent to live with the "Mormon" people, and they should receive the money for the same in one year from the time the treaty was made, none of the saints to enter Jackson County to reside until the money was paid. This same company of twelve men was to be empowered to say what the damage was which the "Mormons" sustained in being driven from their homes and in the destruction of their property, the said amount allowed for damages to be deducted from the amount paid for the lands of those who would not consent to live with the saints. The only reply received to this proposition was in a letter from S. C. Owens to Mr. Amos Reese, which plainly said the Jackson people would listen to nothing like the proposition made by the "Mormons;" and here the hopes of settling the Jackson County trouble by arbitration ended. CHAPTER XXVI. AN INTERIM--BLIGHTED HOPES. The work accomplished by the Prophet Joseph was considerable during his stay in Missouri. On the first of July, with a few of the brethren, he crossed the Missouri into Jackson County, "once more," he remarked, "to set my foot on this 'goodly land.'" What contending emotions would be awakened by such a visit! There, just to the west of the courthouse in Independence, three years before, he had assembled with his brethren, and dedicated a site for the temple of the Lord. Now and then they would come to the ruined homes of the brethren; now in vision he might, for a moment, see the future glory of Zion; then he would weep to think of the saints stripped of all their earthly goods, and in the midst of strangers whose bond of friendship was not strong. On the third of July a High Council was organized by the Prophet, in Clay County, of which David Whitmer was made president and W. W. Phelps and John Whitmer, counselors. This council proceeded to discuss a variety of subjects pertaining to the situation of The Church and its members. They made a direct appeal to the people of the United States, and to mankind everywhere, stating their wrongs and imploring their assistance in securing and maintaining their rights. They declared their devotion to the laws of their country, and their faith in God, and the final establishment of Zion in Jackson County, and expressed a desire to be at peace with all mankind.[A] [Footnote A: History of Joseph Smith, Millennial Star, Vol. 15, p. 121.] This High Council investigated some matters arising between the members in The Church, and busied itself in setting in order The Church in Missouri generally. On the twelfth of July the council appointed Edward Partridge, Orson Pratt, Isaac Morley and Zebedee Coltrin to visit the afflicted and scattered brethren in Missouri. They were not to hold public meetings, as that would arouse too much popular prejudice; but they were to work quietly, setting the saints in order and teaching them the way of holiness, as the Lord by his Spirit might direct. Subsequently a few elders were sent out to hold public meetings, "to teach the disciples how to escape the indignation of their enemies, and keep in favor with those who were friendly disposed." On the seventh of August the council sent out about twenty elders to preach the gospel to the world; and thus in these trying circumstances, these faithful men continued to preach the Gospel of Jesus Christ. In the meantime, Joseph and a few of his brethren who had accompanied him had arrived in Kirtland, having left the brethren in Missouri on the ninth of July. On his return to Kirtland, the Prophet was charged with aspiring to be "tyrant, pope, king, usurper of men, false prophet, prophesying lies in the name of the Lord, taking consecrated moneys," etc., etc., "a catalogue," said Joseph, "as black as the author of it." But High Council meetings were called, investigations were inaugurated; the accusers were brought face to face with the accused; the character of God's Prophet was vindicated, his accusers were made to hang their heads in shame, and in the most public manner made known their errors so that shortly the Prophet was, as he himself stated it, "swimming in good, clear water with his head out." No sooner had these difficulties been settled than the Prophet again turned his attention to Zion. On the eleventh of August, 1834, he wrote the brethren in Missouri concerning what had befallen him in Kirtland, and also requested that another petition be written such as the High Council would approve, asking the governor of Missouri to call on the President of the United States to furnish a guard to protect the saints in their homes in Jackson County (when they should be restored) from the insults and violence of the mob. Copies of this petition were to be placed in the hands of the elders going on missions through the United States, and every effort was to be made to get signers; "that peradventure," wrote Joseph, "we may learn whether we have friends or not in these United States." Lyman Wight was instructed to enter complaints to Governor Dunklin as often as he should receive insults or injuries; and should mobs take life or burn houses, and the people of Clay County refuse to protect the saints, he was to collect the little army of brethren scattered through Clay County, be sent over into Jackson County--it will be remembered that the governor had expressed his willingness to escort the saints back to their lands by aid of the State militia, though holding that he had no authority of law to keep a military force under arms for their protection--and do the best he could in maintaining the ground. If the excitement continued to abate, then the saints were to gather quietly together in the regions surrounding, and be in "readiness to move into Jackson County _in two years from the eleventh of September next [1836], which is the appointed time for the redemption of Zion._ IF--verily I say unto you--IF The Church, with one united effort, perform their duties--if they do this, the work shall be complete." [B] If, on the other hand, The Church failed to gather up the young men and means to redeem Zion by the appointed time, "behold," said the Prophet, "there remaineth a scourge for The Church, even that they shall be driven from city to city, and but few shall remain to receive an inheritance," [C] [Footnote B: History of Joseph, Millennial Star, Vol. 15, p. 140.] [Footnote C: Ibid.] During the two years following, the Prophet was busily engaged in setting in order the various quorums of the priesthood. In the winter of 1834-5 the quorum of Twelve Apostles and the first quorum of Seventies were organized, being chosen principally from among those brethren who had gone up to Missouri in Zion's Camp. But amid the busy scenes at Kirtland--while organizing these quorums and instructing them in the duties of their respective callings; attending the school for the elders; studying Hebrew under Professor Sexias; translating some rolls of Egyptian papyrus containing the precious Book of Abraham, which he purchased from M. H. Chandler; attending to general duties and correspondence--amid all these busy scenes, Joseph still had time to think of Zion and her redemption. On the occasion of a large body of the priesthood being present at a meeting in Kirtland, on the second of May, 1835, he moved that they never give up the struggle for the redemption of Zion, so long as life should last. September following, the High Council met at the house of the Prophet to take into consideration the redemption of Zion. It was the decision of the council that the saints who had been expelled from Zion, petition the governor of the State to reinstate them the following spring, and they would either live or die on their lands, and Joseph prayed that they might be successful in getting eight hundred or a thousand emigrants to go up to settle in Zion. Still later, viz: thirteenth of March, 1836, the First Presidency resolved to remove on or before the fifteenth of May next to Zion; that their influence might be more effectual in encouraging the saints to gather there. But events of a strange character were to occur that would prevent the carrying out of these resolutions. The saints did not comply with the conditions upon which Zion was to be redeemed. They did not with a united effort do their duty. They did not give of their means liberally, nor did their young men volunteer readily to go up to Zion. Hence, they were not entitled to the fulfillment of God's promise to redeem Zion; but instead of this blessing, there was suspended over them the promised scourge of being driven from city to city, because they failed to keep the commandments; a scourge that has been executed to the uttermost--but I will not anticipate the story. The petitions the elders circulated throughout the States in their travels, asking the people to petition the governor of Missouri to reinstate the saints in their homes, met with a response that was considerable. I cannot learn how many names were attached to this petition, but when it was mailed on the ninth of December, 1835, the package was large, the postage amounting to five dollars. But all these efforts failed to move the State officials of Missouri to make any effectual effort towards restoring the exiles to their own and protecting them in the quiet possession of their property and lives. CHAPTER XXVII. PEACEFUL EXODUS FROM CLAY COUNTY. Meantime the presence of the saints in Clay County began to be a cause of uneasiness among the non-"Mormons" of the community. The leading citizens of the county assembled at the courthouse in Liberty on the twenty-ninth of June, 1836, to consider the difficulties threatening the people of Clay County in consequence of the presence of the "Mormons." After the usual organization at such meetings, the committee on resolutions reported a document that briefly stated the circumstances under which the "Mormons" flocked into Clay County; without money; without property; without food for their wives and children; and, like Noah's dove, without a resting place for their feet; and how the people of Clay County in face of the thousand reports accusing them of every crime known to the laws of the country, had treated them with toleration, and often with peculiar kindness. The document referred to the statements of the leading brethren who had said they did not regard Clay County as their permanent home, but merely as a temporary asylum which they would promptly leave whenever a respectable portion of the citizens of the county should request it; and now the best interest of the county demanded the fulfillment of that pledge. The reasons why the saints had become objectionable as permanent citizens to many of the people of Clay County were stated to be: 1. Their religious tenets were so different from the present churches of the age, that this always had and always would excite deep prejudice against them in any populous country where they might locate. 2. They were eastern men whose manners, habits, customs, and even dialect were essentially different from the Missourians. 3. They were _non_-slave holders, and opposed to slavery, which excited deep and abiding prejudices in a community which tolerated and protected slavery. 4. Common report had it that they kept up a constant communication with the Indian tribes on the frontier; and declared from the pulpit that the Indians were a part of God's chosen people, destined by heaven to inherit with them the land of Missouri. "We do not vouch for the correctness of these statements," said the committee in their report, "but whether they are true or false, their effect has been the same in exciting our community." The causes named are represented as having raised a prejudice against the saints, and a feeling of hostility, that the first spark might, and the committee deeply feared would, ignite into all the horrors and desolations of a civil war, and it was Resolved: That it is the fixed and settled conviction of this meeting, that unless the people commonly called Mormons, will agree to stop immediately the immigration of their people to this country, and take measures to remove themselves from it, a civil war is inevitable. We do not contend that we have the least right under the constitution and laws of the country to expel them by force. But we would indeed be blind, if we did not foresee that the first blow that is struck at this moment of deep excitement, must and will speedily involve every individual in a war, bearing ruin, woe, and desolation in its course. It matters but little how, where, or by whom the war may begin, when the work of destruction commences, we must all be borne onward by the storm, or crushed beneath its fury. The saints were told that if they had one spark of gratitude they would not willingly plunge a people into civil war who had held out to them the friendly hand of assistance in the dark hour of their distress. A committee of ten were appointed to present these views to the leading elders among the "Mormons" with the understanding that if the saints would consent to move as requested, the gentlemen who had called the meeting, and now asked them to leave Clay County, would use all their influence to allay the excitement among the citizens of the county. The reply of the Saints to the request to remove from Clay County was adopted at a general mass meeting. In their reply they expressed their appreciation of the kindness shown them by the people of Clay County. They denied having any disposition to meddle with slavery. They also denied holding communication with the Indians, and said they held themselves as ready to defend their country against their barbarous ravages as any other people. After making these denials they resolved that For the sake of friendship, and to be in a covenant of peace with the citizens of Clay County, and they to be in a covenant of peace with us, notwithstanding the necessary loss of property, and expense we incur in moving, we comply with the requisitions of their resolutions in leaving the county of Clay, as explained by the preamble accompanying the same; and that we will use our exertions to have The Church do the same. It appears that the committee who had presented the resolutions of the Clay County citizens, had tendered their services to assist the saints in selecting a new location, and the latter resolved to accept that assistance. The reply from the saints was perfectly satisfactory to the people of Clay County, and the latter made some arrangements to assist the former in complying with their request; that is, two persons from each township were appointed to raise money by subscription to aid the "Mormons" who might need assistance to leave the county, and also arrange for some suitable person to assist them in selecting a new location for settlement; and recommended the "Mormons" to the good treatment of the citizens in surrounding counties; and asked them to assist the exiles in selecting some abiding place, where they would be, in a measure, the only occupants of the land; and where none would be anxious to molest them. On the twenty-fifth of July, 1834, the brethren received a letter from Governor Dunklin that was the funeral knell to their hopes of executive interference in their behalf. He informed them their cases were individual cases, and as such, were subjects for judicial interference, and not for the special cognizance of the executive, and to this the governor added:-- And there are cases, some times, of individual outrage which may be so popular as to render the actions of the courts of justice nugatory, in endeavoring to afford a remedy. * * * * * A public sentiment may become paramount law, and when one man, or society of men become so obnoxious to that sentiment, as to determine the people to be rid of him or them, it is useless to run counter to it. * * * Your neighbors accuse your people of holding illicit communication with the Indians, and of being opposed to slavery. You deny. Whether the charge or the denial is true I cannot tell. The _fact_ exists, and your neighbors seem to believe it true; and whether true or false, the consequences will be the same, unless you can, by your conduct and arguments, convince them of your innocence. If you cannot do this, all _I_ can _say_ to you is, that in _this republic_ the _vox populi_ is the _vox Dei._ What a mockery then is such government! Under it none may hope to enjoy liberty but those who are willing to swim in the stream of popular sentiment--a stream oftener filthy than clean! oftener wrong than right!--influenced by passion rather than reason! How precarious is the hold of the inhabitants of such a government upon their liberties--depending upon the changing whims of the populace--the populace, which "to-day will weep a Caesar slain; to-morrow vote a monument to Brutus!" Under such a government what is to become of reformers? Perhaps the fate of reformers of other ages, who have fallen victims to the hatred of popular sentiment will answer the question. What is to become of the weaker parties if all are to be crushed or banished that popular sentiment condemns? For what are governments established if not to protect _all,_ the weak as well as the strong, the despised as well as the favored in the enjoyment of life, liberty, and the pursuit of happiness? What do constitutions amount to if they are not recognized as conservators of liberty, by acting as restraints upon these rash acts of injustice, so frequently prompted by the frenzy of popular sentiment--a sentiment often manufactured by a misrepresentation of the principles and motives of those against whom the injustice is levelled? In popular governments constitutions are adopted for the express purpose of restraining the majority in the exercise of its power, and to guarantee the enjoyment of rights and liberties to the minority--to those out of favor with the popular sentiment of the hour. The tyranny of a majority is known and feared, and hence it is restrained by constitutional provisions, which thus become the bulwarks of freedom, by especially guarding the weak against the strong. It may be held that in popular governments the constitutions and laws enacted in accordance therewith are but the expressions of popular sentiment. Grant it. But the popular sentiment as expressed in constitutions and laws, is very different from that expressed by an excited populace, not unfrequently controlled by demagogues. Popular sentiment is often created by intemperate speeches, and sustained by misrepresentation. But the popular sentiment as expressed by laws and constitutions is adopted in legislative halls where _right reason_ has a chance to assist in forming the sentiment; and where a decent respect for the long established maxims of justice and liberty will be taken into consideration, and will influence the legislature in forming the rules for the action of the people. When popular sentiment is expressed in constitutions and laws, and they are enforced, the citizens are, in a measure at least, secure from oppression and sudden destruction; but what guarantee have the people against injustice being done, if an inconsiderate, frenzied, popular sentiment is to be enforced--a sentiment that falsehood creates and that passion directs? None whatever. And when the citizens of the American Republic regard the prejudiced and excited voice of the populace as the voice of God--as Governor Dunklin of Missouri did--let them bid an everlasting farewell to freedom! CHAPTER XXVIII. FAR WEST. At the time the saints were requested to leave their homes in Clay County, the whole northern part of Missouri was very sparsely settled; and but few counties were organized. As it was desirable on the part of the saints to obtain a location where they would be the principal settlers and occupants of the lands, where they would be free from injustice and violence of mobs, where they might quietly gather together and be taught to observe the principles of truth in the Gospel of Christ, that they might be prepared in all things for the redemption of Zion--upper Missouri, with its boundless prairies, wooded streams, and sparse population, seemed admirably adapted for their home until Zion could be redeemed. W. W. Phelps and others had traveled through it, and had described it to the saints some two years before. It was recommended to the attention of the brethren by their influential friends in Clay County, and so the month of October, 1836, found a number of them settling on Shoal Creek. They soon petitioned for an enactment organizing a new county, which was granted. The new county was organized on the 26th of December, 1836, and was named Caldwell, with the county seat at Far West. The town plat of Far West as first laid off embraced a square mile, but afterwards additions were made as the population increased. In the center of the town a large public square was laid off, approached by four main roads running east and west, north and south, each a hundred feet wide. Eventually the blocks were so laid off that each block contained four acres, divided into four lots. Far West was located in the western part of Caldwell County, about eight miles west of the present county seat--Kingston. The town site is the highest swell in that high rolling prairie country, and is visible from a long distance. Standing on what used to be the public square of Far West, on the occasion of my visit there in 1884, I obtained an excellent view of all the surrounding country. Vast fields of waving corn and meadow land were stretched out on all sides, as far as the eye could see. Several towns and villages, with their white church spires gleaming in the sun-light, were in plain view, though from five to ten miles distant. Away to the east is Kingston, the present county seat of Caldwell; further to the northeast is Breckenridge, Hamilton and Kidder; to the west is Plattsburg, and south is the quaint village of Polo. All these places are within easy vision from the site of Far West, and increase the grandeur of the scene. The site chosen for Far West is the finest location for a city in the county, but notwithstanding all the advantages of the location, Far West has been abandoned. In the fall of 1838 it was a thriving town of some three thousand inhabitants, but today nothing remains except the house of the Prophet Joseph, now owned by D. F. Kerr,[A] and one portion of the Whitmer Hotel, now used as a stable. This is all that remains of the buildings, at Far West, erected by the hands of the saints. A few farm houses have been built in the vicinity since their expulsion from Missouri, and a quarter of a mile from the public square stands a neat white Methodist church. [Footnote A: At least it was owned by him in 1884.] Nothing but an excavation one hundred and ten feet by eighty, enclosed in an old field, with a large rough, unhewn stone in each corner, now marks the spot that was once the pretentious public square of Far West. This excavation was made on the 3rd of July, 1837, and was intended for the basement of the temple the saints expected to erect there. There are several very interesting circumstances connected with this old excavation and the rough corner stones, that will be related as the circumstances of which I am writing, shall bring them due. Standing on this consecrated ground and viewing the few relics that are left to remind us that the saints once lived here, one naturally falls into a sad reverie. It is true we are not surrounded by the fallen columns of ruined temples; or the ruins of splendid palaces, or massive walls, such as one would meet with at Babylon, Jerusalem, Rome or Athens. It is not the ruins of an antique or celebrated civilization that inspires one's sadness over Far West. But there one sits in the midst of the ruined prospects and blighted hopes of the saints of God, instead of in the midst of broken columns, ponderous arches, and crumbling walls. The chief interest about Far West, of course, is the fact that it was the theatre where was enacted those stirring scenes which add another black page to the history of Missouri. "If that strange people," says Crosby Jackson in his history of Caldwell County, "who built Nauvoo and Salt Lake, who uncomplainingly toiled across the American desert, and made the wilderness of Utah to bloom like a garden, had been permitted to remain and perfect the work which they had begun here, how different would have been the history of Far West! Instead of being a farm with scarcely sufficient ruins to mark the spot where once it stood, there would have been a rich, populous city, along the streets of which would be pouring the wealth of the world; and instead of an old dilapidated farmhouse, there would have been magnificent temples to which the devout saints from the further corners of the world would have made their yearly pilgrimage. But the bigotry and intolerance of the saints towards the gentiles, and especially toward dissenters from the new revelations of Joe Smith, rendered such a consummation impossible!" It now becomes my duty to relate those circumstances which prevented the saints from building up Far West, and which at last drove them as exiles from the State of Missouri; and we shall, in the course of our narrative, see whether it was the "bigotry and intolerance of the saints towards the gentiles and dissenters," that brought about the fate of Far West, or whether it was the brutal savagery of pretended "Christians" incited to deeds of cruelty by jealous sectarian ministers, and unscrupulous demagogues fearful of the growing political power of the "Mormons." The first settlement in the vicinity of Far West was made in October, 1836; by July following, about one hundred buildings had been erected, eight of which were stores. This same month the school section of land was sold at auction, and although entirely a prairie it sold, on a year's credit, for seven dollars and ninety cents per acre, making the settlers' school fund about five thousand dollars. Some non-members of The Church expressed a desire to establish saloons in the growing town, and endeavored to induce some of the brethren to sell intoxicants on commission for them, but the High Council resolved not to sustain any persons as members of The Church, who would become retailers of spirituous liquors, and the liquor business was dropped. In September, 1837, The Church at Kirtland appointed Joseph Smith and Sidney Rigdon to seek out new places for the gathering of the saints and lay off other stakes of Zion, than those of Far West and Kirtland. On this mission Joseph and Sidney arrived at Far West in the latter part of October. A council of the Priesthood was called at which it was decided that there was sufficient room in the vicinity of Far West for the gathering of the saints from abroad; and hence it was decided that it was not necessary for the present to select other places. At a general conference convened in October, 1837, the several quorums of the Priesthood were set in order. Men and measures were thoroughly discussed. Difficulties were adjusted and covenants of brotherly love renewed. Twenty-three Elders were started out to preach the gospel. It was voted to enlarge the town plat of Far West so that it would contain four sections--two miles square. The conference also voted not to support any stores or shops selling spirituous liquors, tea, coffee or tobacco. CHAPTER XXIX. THE FALL OF DAVID WHITMER AND OLIVER COWDERY. Thus Far West was founded; and the impediments to her growth as a strictly moral and temperance city removed. And yet, causes were at work that were undermining the spiritual strength of many of the saints, and killing the influence of a number of the elders in high positions. A wave of speculation, especially in lands, swept over the entire country, and the brethren partook largely of this spirit, which proved ruinous to their spiritual life. Among those who were affected by this spirit of wild speculation to their injury were John Whitmer and W. W. Phelps. Shortly afterwards Oliver Cowdery and David Whitmer, two of the three witnesses to the truth of the Book of Mormon, were excommunicated. The charges sustained before the High Council against Oliver Cowdery were: 1. Persecuting the brethren by urging on vexatious law suits against them, and thus distressing the innocent. 2. Seeking to destroy the character of Joseph Smith, Jr., by falsely insinuating that he was guilty of adultery. 3. Treating The Church with contempt by not attending meetings. 4. Leaving his calling, to which God had appointed him by revelation, for the sake of filthy lucre, and turning to the practice of law. 5. Disgracing The Church by being connected in the "bogus" business, as common report says.[A] [Footnote A: Upper Missouri was infested with sharps engaged in counterfeiting the currency of the United States, and common rumor connected Oliver Cowdery with them.] 6. Dishonestly retaining notes after they had been paid; and finally forsaking the cause of God and returning to the beggarly elements of the world, and neglecting his high and holy calling, according to his profession. The charges sustained against David Whitmer were: 1. Not observing the word of wisdom. 2. Unchristian-like conduct in neglecting to attend meetings, and in uniting with and possessing the same spirit as the dissenters. 3. Writing letters to the dissenters in Kirtland, unfavorable to the cause and to the character of Joseph Smith, Jr. 4. Neglecting the duties of his calling, and separating himself from The Church. 5. Signing himself president of the Church of Christ in an insulting letter to the High Council, after he had been cut off from the presidency [B] [Footnote B: In reorganizing the quorums of the Priesthood at Far West, in November, 1836, to which we have alluded, David Whitmer was made president of The Church in Missouri, and W. W. Phelps and John Whitmer, counselors; but the whole Church under the leadership of Thomas B. Marsh, Lyman Wight, David Patten, and others, on February 5, 1838, met as a committee of the whole, and preferred serious charges of wickedness against the three presidents, and refused to sustain them in their office. The vote which deposed them was unanimous, but the presidents refused to acknowledge the authority of The Church and continued to sign documents as presidents of The Church. It is this to which the fifth charge against David Whitmer refers.] As before stated, these two men, Oliver Cowdery and David Whitmer, were two of the three special witnesses to the Book of Mormon. It was, therefore, a bold move to excommunicate them. Although it may be thought outside the theme I am following in these pages to make such a digression, still I cannot refrain from indulging in the following reflections: Suppose for a moment that the theory of the world relative to the origin of the Book of Mormon be true: that is, that it was the production of Solomon Spaulding or Sidney Rigdon; that Joseph Smith was put forward as a figure-head; and the three witnesses were induced to become parties to the fraud that was to be perpetrated on mankind--if this supposition were true, would Joseph Smith and Sidney Rigdon, under such circumstances, have dared to withdraw their fellowship from these men? If the Book of Mormon were a huge scheme to deceive mankind, and Cowdery and Whitmer were parties with Smith and Rigdon to the deception, the latter would hardly venture to cast away the former, for fear they might deny their testimony, expose the fraud, and cause the whole Mormon Church fabric to collapse. If the Book of Mormon had been a fraudulent production, Joseph Smith and Sidney Rigdon would never have dared to break with these two important witnesses, whatever their wickedness might be. But the bold, independent course pursued in excommunicating them, when their conduct warranted the action, supplies good evidence that Joseph Smith knew that the existence of The Church did not depend on the testimony of Oliver Cowdery and David Whitmer. The Book of Mormon being true, it would stand independent of these witnesses, and Joseph knew it. But the most gratifying part of it is, these witnesses to the Book of Mormon, though separated from The Church--excommunicated for unrighteousness--never denied their testimony or changed it in the least. But the fact of their having uniformly adhered to their testimony while disconnected with The Church, doubtless adds strength to that testimony, as they stand in the light of disinterested witnesses. Oliver Cowdery, after his excommunication, became a wanderer for a number of years, unsettled and restless, though following the profession of the law. It was impossible for a man who had once tasted the glories of the Celestial Kingdom of God, as Oliver Cowdery had, to be satisfied with the dry husks of the beggarly elements of the world; and hence after some ten years of wandering outside The Church of Christ he at last found his way back to the fold of God, to the house of his father, and begged to be admitted as a humble member of The Church. This was in the early part of November, 1848, before a High Council over which Elder Orson Hyde presided. On that occasion Oliver Cowdery said: "Brethren, for a number of years I have been separated from you. I now desire to come back. I wish to come humbly and be one in your midst. I seek no station, I only wish to be identified with you. I am out of The Church. I am not a member of The Church, but I wish to become a member of it. I wish to come in at the door. I know the door. I have not come here to ask precedence. I come humbly and throw myself upon the decisions of this body, knowing as I do, that its decisions are right and should be obeyed." Soon after this he was re-baptized. He was on his way to join the main body of The Church when he stopped at Kanesville, Iowa, where the above occurred. Before continuing his journey west he resolved to visit his wife's friends, the Whitmers, then living at Richmond, Missouri; and while there he was taken with an illness from which he died, on the 3rd of March, 1850, in his forty-fifth year. According to the testimony of Phineas Young, who was present at his death, "his last moments were spent in bearing testimony of the truth of the gospel revealed through Joseph Smith, and the power of the holy Priesthood which he had received through his administration." David Whitmer never denied his testimony to the truth of the Book of Mormon, through all the years of his separation from The Church, but repeatedly reaffirmed it, especially in the closing years of his life. Three days previous to his death, which occurred on the 25th of January, 1888, he called his family and a number of his friends to his bedside, and turning to his physician, said: "Dr. Buchanan, I want you to say whether or not I am in my right mind, before I give my dying testimony." The doctor answered: "Yes, you are in your right mind, for I have just had a conversation with you." He then addressed himself to all around his bedside in these words: "Now, you must all be faithful in Christ. I want to say to you all, the Bible and the record of the Nephites (Book of Mormon) is true, so that you can say that you heard me bear my testimony on my death-bed. All be faithful in Christ, and your reward will be according to your works. God bless you all. My trust is in Christ forever, worlds without end. Amen." [C] [Footnote C: Richmond Democrat, February 2, 1888.] CHAPTER XXX. THE APOSTASY AT KIRTLAND. The spirit of apostasy referred to in the last chapter was by no means confined to Missouri. It extended more or less throughout The Church, but more especially at Kirtland. During the winter of 1836 and the early summer of 1837, a wild spirit of speculation swept over the United States, and the members of The Church had been carried away with it. Money had been plentiful, easy to borrow, and a spirit of reckless extravagance and speculation had taken hold of the people. When the reaction from this only seeming state of prosperity set in, financial ruin stared the people in the face. As a result of these conditions and the spirit engendered by them, "evil surmisings, fault-finding, disunion, dissension and apostasy followed in quick succession" among the saints in Kirtland. "It seemed," says the Prophet Joseph, in speaking of the conditions existing in the early summer of 1837--"It seemed as though all the powers of earth and hell were combining their influence in an especial manner to overthrow The Church and make a final end." Many of the leading brethren became especially bitter against the Prophet of God, as though he were the sole cause of the evils he was striving against, and which were brought about by the brethren not giving heed to his counsels. "No quorum in The Church," remarks Joseph, "was entirely exempt from the influence of those false spirits who were striving against me for the mastery; even some of the Twelve were so far lost to their high and responsible calling, as to begin taking sides, secretly, with the enemy." [A] [Footnote A: History Joseph Smith, Millennial Star, Vol. 16, p. II] Early in 1837 the Kirtland Safety Society Bank was organized. It was one of the many banks which sprung up all over the United States about that time, and which under the current banking laws issued bank currency; and with hundreds of other similar institutions throughout the land, went down in the financial maelstrom which swept over the country in the latter part of 1837. Among those disaffected at Kirtland there were some who held the Prophet responsible for the failure of the Safety Society Bank. Some charged that they had been given to understand that the bank was instituted by the will of God, and that "it would never fail, let men do what they would." [B] The Prophet disclaimed having made any such statement, or having authorized any one else to make it. On the contrary, he declared in open conference, held at Kirtland on the 3rd of September, 1837, that he had always said "that unless the institution was conducted on righteous principles, it would not stand." [C] [Footnote B: A statement of this character was made by Elder Boynton, one of the Twelve Apostles, at a conference held at Kirtland, September 3, 1837.] [Footnote C: History Joseph Smith, Millennial Star, Vol. 16, p. 56.] But notwithstanding his disclaimers, apostates in Kirtland held him responsible for its failure; and by early January, 1838, the spirit of these men became so bitter that the Prophet Joseph and Sidney Rigdon had to seek safety in flight in the direction of Far West. They fled by night from the city on horseback, but subsequently were joined by their families in wagons and thus made the tedious journey with teams. The weather was cold, and sometimes they were obliged to secrete themselves in their wagons to escape their enemies, who followed them for about two hundred miles from Kirtland. The mobbers frequently crossed their track. Twice they were in the same house with the brethren; and once they stopped at the same house over night, with only a partition wall between them, through which the Prophet and his companion could hear their oaths, threats and imprecations. They even went into the room of the brethren, looked upon them, but concluded they were not the men they were pursuing. Part of the time the Prophet and Sidney traveled together, but for greater security they sometimes traveled alone. At Terre Haute, Indiana, they separated and did not meet again until they arrived at Far West. Joseph reached the latter place on the 14th of March, and Sidney Rigdon on the 4th of April following. The saints at Far West received the Prophet and Elder Rigdon with every demonstration of joy. Indeed, when they heard that Joseph was en route for Missouri, a delegation of brethren with teams and money went to meet him a hundred and twenty miles from Far West, and greatly assisted him in completing a journey with dispatch and safety which had been fraught with so many dangers. CHAPTER XXXI. ADAM-ONDI-AHMAN. Joseph was forever active. His appearance in the midst of the saints was always the signal for increased activity in all phases of the work. A day or two after his arrival at Far West, while walking over the prairie, in company with several of the brethren, in one of those sudden out-bursts of inspiration so frequent and natural with and to him, he gave the following as the POLITICAL MOTTO OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. The Constitution of our country formed by the Fathers of Liberty: peace and good order in society; love to God, and good will to man. All good and wholesome laws; virtue and truth above all things, and Aristarchy [A] live for ever; but woe to tyrants, mobs, aristocracy, anarchy and toryism, and all those who invent or seek out unrighteous and vexatious law suits, under the pretext and color of law or office, either religious or political. Exalt the standard of Democracy! Down with that of priestcraft, and let all the people say, Amen! That the blood of the fathers may not cry from the ground against us. Sacred is the memory of that blood which bought for us our Liberty. [Footnote A: Aristarchy--a body of good men at the head of government.] That is a motto that will challenge the admiration of all patriots, and is worthy of living in the archives of the great Republic. Conferences, the convening of High Councils, preparing elders to go on missions, making arrangements for settling the ever-increasing numbers of the saints on the new lands of Far West, were the common labors of the day. In May, 1838, Joseph and other leading brethren started on an exploring expedition to the north, for the purpose of finding new districts where more stakes of Zion might be laid off, and the gathering saints find homes. They traveled north until they reached Grand River, a stream sufficient for steamboat navigation in the rainy seasons, but so fluctuating that it is not practically a navigable stream. Time has cut the channel very deep, and left the wood-lined banks in places quite precipitous. After reaching Grand River, Joseph and his party followed up the beautiful stream which lead them a north-westerly course. Having traveled some thirty miles from Far West, they camped on the north side of Grand River, at Tower Hill, a name which the Prophet Joseph gave it, because of finding an old ruined Nephite tower or altar on the hill. Half a mile north of Tower Hill, Joseph and party selected and laid claim to a site for a city in township sixty, ranges twenty-seven and eight, sections twenty-five, thirty-six, thirty-one, and thirty. Some of the saints had been located at the place for several months and called it Spring Hill; but by the mouth of the Lord it was named ADAM-ONDI-AHMAN;[B] because, said he, it is the place where Adam shall come to visit his people, or the Ancient of Days shall sit, as spoken of by Daniel [C] the prophet. [Footnote B: Doc. & Cov. Sec. 116.] [Footnote C: Daniel 8:9-14.] Adam-ondi-Ahman, then, or Diahman, as it was familiarly known to the Missouri saints, is located on the north bank of Grand River. It is situated, in fact, in a great bend of the Grand. The river comes sweeping down from the north-west, and here makes a bold curve and runs in a meandering course to the north-east for some two or three miles, when it as suddenly makes another curve and flows again to the south-east. We have already spoken of Grand River as a stream that has worn a deep channel for itself, and left its banks precipitous; but here at Diahman that is only true of the south bank. The stream, as it rushed from the north-west, struck this height of prairie land containing beds of lime-stone, and not being able to cut its way through, it veered off to the north-east, and left that height of land standing like a palisade that rises very abruptly from the stream to a height of from fifty to seventy-five feet; but the summit of these bluffs is the common level of the high, rolling prairie, extending off in the direction of Far West. The bluffs on the north bank recede some distance from the stream, so that the river bottom at this point widens out to a small valley. The bluffs on the north bank of the river are by no means as steep as those on the south, and are covered with a heavier growth of timber. A ridge or spur runs out from the main line of the bluffs into the river bottom some two or three hundred yards, approaching the stream at the point where the curve is made. The termination of the bluff is quite abrupt, and overlooks a considerable portion of the river bottom. On the brow of the bluff stood the old stone altar which the brethren found there. When it was first discovered, according to those who visited it frequently, it was about sixteen feet long, by nine or ten feet wide, having its greatest extent north and south. The height of the altar as the brethren found it, was some two and a half feet at each end but gradually rising higher to the center, which was between four and five feet high--the whole surface being crowing. Such was the altar at Diahman when the brethren found it. Now, however, it is thrown down and nothing but a mound of crumbling stones mixed with soil, and a few boulders, mark the spot which is doubtless rich in historic events. It was here that the patriarchs, associated with Adam and in his company, assembled at this altar to worship their God. Here their evening prayers ascended to heaven in the smoke of the burning sacrifice, and here angels instructed them in heavenly truths--but more of this anon. North of the ridge on which the ruins of the altar are found, and running parallel with it, is another ridge, separated from the first by a depression or miniature valley, varying in width from fifty to a hundred yards. This small valley, with the larger one through which flows Grand River, is the valley of Adam-ondi-Ahman. Three years previous to the death of Adam, he gathered the patriarchs Seth, Enos, Cainan, Mahalaleel, Jared, Enoch and Methuselah, together with all their righteous posterity, into this valley we have described; and there gave them his last blessing. And even as he blessed them, the heavens were opened, and the Lord appeared, and in the presence of their God, the children of Adam arose and blessed him, and called him Michael, the Prince, the Archangel. The Lord also blessed Adam, saying: "I have set thee to be the head--a multitude of nations shall come of thee, and thou art a Prince over them for ever." So great was the influence of this double blessing upon Adam, that though he was bowed down with age, under the out-pouring of the Holy Ghost he predicted what should befall his posterity, to their latest generations. Thus we find the valley of Diahman a hallowed spot, made so because of these sacred associations. But all the interest concerning Diahman is not associated with the past, it is connected with the future as well. For it is in this same valley that the "Ancient of Days," Adam, will come and meet with his posterity, when thousand thousands shall minister to him, and ten thousand times ten thousand shall stand before him; here is where the books will be opened and the judgment shall sit. Here, too, the Son of Man will appear to this vast multitude, in the clouds of heaven, and coming to the Ancient of Days, shall give to him dominion and glory, and issue a decree that all people, nations and languages shall serve and obey him; and his dominion shall be everlasting, and his kingdom one that shall never be destroyed.[D] [Footnote D: Daniel 7th chapter; see also Doc. & Cov. Sec. 107.] Such were the scenes of the past enacted in the "Valley of Diahman:" such are the splendid scenes to be enacted there in the future! No wonder if Satan has contended with the saints for the possession of this holy ground! Does not the fact of its being chosen as the place where the Kingdom of God shall be established in power no more to be destroyed, explain in part why there was such an effort on the part of the powers of darkness to drive the saints away from it? And, again, do not the very efforts made by Satan to drive away the saints, sustain the words of the prophets that declare this to be holy ground? On the evening of May 21st, 1838, a few days after the arrival of Joseph's exploring party at Diahman, a council of the whole party was called, and it was decided not to go farther north, but counsel the people to settle at Diahman, and secure the land between there and Far West. So rapidly did the saints gather to this place, that about one month from the time it was selected, a stake of Zion was organized there. John Smith, uncle of the Prophet, was chosen president; Reynolds Cahoon and Lyman Wight were selected to be his counselors. A High Council was also organized, and Vinson Knight was chosen acting Bishop _pro tempore_. CHAPTER XXXII. THE FOURTH OF JULY, 1838. The Fourth of July, 1838, is a memorable day in the history of Far West. The saints had long been vexed by their enemies. They had seen their homes destroyed, their helpless women and children driven into the wilderness by cruel mobs, when the exiles could be traced by the blood left in their tracks. They had been robbed of their possessions and maltreated in their persons until they were driven almost to desperation. They took advantage therefore of Independence Day to declare their intentions no more to quietly submit to the outrages perpetrated against them. Joseph Smith was president of the day; and his brother Hyrum, vice-president; Sidney Rigdon, orator; and Reynolds Cahoon, chief marshal. They marched in procession through the town and at last formed a circle around a large excavation--one hundred feet long by eighty wide--in the public square; and there, with appropriate ceremonies, they laid the corner stones of the House of the Lord at Far West. This was followed by speeches, music, prayers, reading the Declaration of Independence, etc. Sidney Rigdon, orator of the day, stirred with indignation in contemplating the sufferings the saints had endured, allowed his eloquence to carry him beyond the limits of calm wisdom, and many of the words spoken by him on that occasion, though corrected by the Prophet Joseph, were later made use of by the enemies of The Church, to the injury of the saints. As an example of Elder Rigdon's unwise and intemperate language on the occasion referred to, I quote the following paragraph from his speech: Our cheeks have been given to the smiters--our heads to those who have plucked off the hair. We have not only when smitten on one cheek turned the other, but we have done it again and again, until we are wearied of being smitten, and tired of being trampled upon. We have proved the world with kindness, we have suffered their abuse, without cause, with patience and have endured without resentment until this day, and still their persecutions and violence do not cease. But from this day and this hour we will suffer it no more. We take God and all the holy angels to witness, this day, that we warn all men, in the name of Jesus Christ to come on us no more for ever, for from this hour we will bear it no more, our rights shall not be trampled upon with impunity; the man, or the set of men who attempt it, do it at the expense of their lives. And that mob that comes on us to disturb us, it shall be between us and them a war of extermination; for we will follow them until the last drop of their blood is spilled, or else they will have to exterminate us, for we will carry the seat of war to their own houses and their own families, and one party or the other shall be utterly destroyed. Remember it then, all men. We will never be the aggressors, we will infringe on the rights of no people, but shall stand for our own until death. We claim our own rights and are willing that all others shall enjoy theirs. No man shall be at liberty to come into our streets, to threaten us with mobs, for if he does he shall atone for it before he leaves the place, neither shall he be at liberty to vilify and slander any of us, for suffer it we will not, in this place. We therefore take all men to record this day, that we proclaim our liberty this day, as did our fathers, and we pledge this day to one another our fortunes, our lives, and our sacred honors, to be delivered from the persecutions, which we have had to endure for the last nine years or nearly that time. Neither will we indulge any man, or set of men, in instituting vexatious law suits against us, to cheat us out of our rights; if they attempt it we say woe unto them. We this day, then, proclaim ourselves free with a purpose and determination that never can be broken, no, never! No, never!! No, never!!!--COLLECTION OF FACTS.--_Rigdon in Missouri, by J. M. Grant, p._ 11. CHAPTER XXXIII. KIRTLAND CAMP. It may not be inappropriate here to break the direct line of my narrative, for the purpose of noticing events that are but indirectly connected with the Missouri persecutions; and yet are peculiarly characteristic of "Mormon" movements. The seventies that were in Kirtland in the spring of 1838, met in the House of the Lord there, and discussed the best method of removing the quorum to Missouri. It was manifest both by vision and by prophecy, that they should go up in a camp, pitching their tents by the way; and the liberty of going with the camp was to be extended to those that were not seventies, on the condition that they would comply with the rules of the camp. A commission of seven, all seventies, was appointed to lead the camp; and there were also appointed a chief engineer, a historian, and a general treasurer. The camp was divided in companies of ten, with a captain over each company. The rules governing "Kirtland Camp," as it is called in Church history, were few, and smack of a primitive simplicity: 1. The engineer shall receive advice from the counselors (the commission of seven) concerning his duties. 2. At four o'clock a. m., the horn shall blow for rising, and at twenty minutes past four for prayers, at which time each captain of ten shall see that the inmates of his tent are ready for worship. 3. The head of each division shall keep a roll of all his able-bodied men to stand guard, in turn, as called for by the engineer; one half in the former, the other half in the latter part of the night. 4. Each company of the camp is entitled to an equal portion of the milk whether it owns the cows or not. 5. Appointed a herdsman for the camp, who was to call for the assistance necessary to care of the stock. 6. Provided the camp should not travel more than fifteen miles a day, unless absolutely necessary. A company of two hundred and forty-nine males, and two hundred and sixty-six females, a total of five hundred and fifteen souls, with twenty-seven tents, ninety-seven horses, twenty-two oxen, sixty-nine cows, camped about a quarter of a mile south of the Lord's House in Kirtland, on the fifth of July, 1838; and the next day started for Missouri. The journey was long and tedious; many difficulties were encountered and numerous obstacles overcome. A spirit of murmuring was frequently manifested, much sickness was in the camp, and because of their disobedience, evil spirits plagued them by getting possession of their bodies. At times they would camp by the way-side to rest their jaded teams, when the brethren would generally get a small contract of work to do; such as harvesting a field of grain, building fences or making road. In this way they spent the summer in journeying to Missouri, where they arrived late in autumn. A company of saints organized in a similar manner, in Canada, under the leadership of John E. Page, in their journey to Missouri met with the camp from Kirtland, on Sunday the 12th of August, and John E. Page preached to the Kirtland Camp. As they passed through the country they received varied treatment at the hands of the people. At times they were allowed to pass on in peace, and then threatened with violence; and at times actually assaulted. Their toils and sufferings, their faithfulness and rebellions, their rejoicings and sorrows, their preaching the word in the wilderness, their hunger, fatigue, sickness, deaths, and the final arrival of the travel-worn remnants of the camp in Far West and Diahman would, if related in detail, make a long interesting chapter, but we have not space to say more here. CHAPTER XXXIV. GALLATIN. The sparsely settled counties of upper Missouri, as well as the newly organized county of Caldwell, seemed to promise an asylum where the exiles from Jackson and Clay Counties, and the gathering saints from the East, could find peace and rest. But the illusion was soon to be dispelled, the hope blighted. They were to receive another testimony that the Church of Christ was still militant, and not triumphant; and that the true disciple of Christ must endure patiently the fortunes of that warfare. Renewed hostilities with the Missourians began in this way: On the 6th of August, 1838, an election was held at Gallatin, in Daviess County; and the old settlers under the leadership of H. P. Peniston, made a determined effort to prevent the "Mormons" from voting. Some of the bullies among the Missourians persistently insulted the brethren, which was endured patiently for a time; but when at last a drunken rough--one Dick Welding--attempted to strike a brother by the name of Samuel Brown, Perry Durphy caught his arm, and this was made an excuse by the Missourians to begin a general assault. The Missourians, although outnumbering the brethren, found themselves overmatched and beat a hasty retreat to get arms. Among those who fought hardest for his rights as an American citizen, and in the defense of his brethren, was John L. Butler; and as soon as they left, Butler called the brethren together and said: "We are American citizens; our fathers fought for their liberty, and we will maintain the same principles." Here he was interrupted by the county officials who told the brethren that the whole disturbance was a premeditated thing, to prevent them from voting, and requested them to withdraw, as they feared it might end in bloodshed. By this time the Missourians began to collect, armed to the teeth and greatly reinforced; and as the brethren were unarmed, they retired to their homes, collected their families and concealed them in the hazel thickets. The rain fell in torrents through the night; the women and children were lying on the ground, while the men guarded them. Judge Morin, of Daviess County, some two weeks before the time of election, had told Levi Stewart and others that there was a movement on foot then to prevent the "Mormons" from voting; and advised them if they went to the election at Gallatin to go armed, prepared to assert their rights. The brethren, however, had not heeded the friendly warning, and went to the polls unarmed, with the result above stated. The report of the trouble at Gallatin which reached Far West was very much exaggerated. It stated that three of the brethren had been killed, and were refused burial, and that the people of Daviess County were arming to drive the saints from their homes in Diahman. Upon the reception of the report, the Prophet Joseph, his brother Hyrum, and other leading men started for the settlement of the saints, their company increasing on the route, by brethren living between Far West and Diahman joining them. The company arrived at the house of Lyman Wight, and there learned the truth in relation to the Gallatin trouble. The whole country was in an uproar, in which ministers of the gospel and county officials joined; and by their connection with it made the disturbance formidable. The whole company that had come with Joseph from Far West rode over to a spring on the prairie, a short distance from Wight's house, and a committee called upon Judge Adam Black, the justice of the peace for that district, and judge-elect for the county, to learn if he justified the course of the proceedings at Gallatin, on the part of the old settlers; to which he replied he did not. As he was a justice of the peace, they desired to know if he would administer the law justly and not join the mob. The question was put to him because rumor had it that he was connected with the mob element. He replied that he would administer the law fairly, and consented to give a statement in writing to that effect, and also denied having any connection with the mob. As this occurrence at Black's residence was made the excuse for commencing those hostilities which terminated so disastrously to the saints, I give Black's agreement in full--orthography and capitalization as in the original: I, Adam Black, a justice of the Peace of Davies county do here by Sertify to the people, coled Mormin, that he is bound to suport the Constitution of this State, and of the United States, and he is not attached to any mob, nor will he attach himselff to any such people, and so long as they will not molest me, I will not molest them. This the 8th day of August, 1838. ADAM BLACK J. P. While the judge-elect was making out this, to him, weighty document, Mrs. Black was chastising the brethren with the valor of her tongue, in a manner that, doubtless, would have made the ancient Xantippe green with envy. After securing this agreement of peace from Judge Black, the company returned to Wight's, where they met some citizens from Millport, and arranged to hold a conference the next day at noon with the principal men of Daviess County. Among those who attended that meeting, the day following, were Joseph Morin, State senator-elect; John Williams, State representative-elect; the clerk of the circuit court and others. Those men, and the principal elders of The Church, entered into a solemn agreement to preserve each other's rights, and stand in each other's defense. If men in the respective parties should do wrong, they were not to be upheld or screened from justice by their friends; but must be delivered up to be dealt with according to law and justice. But like some hardened sinner, who "even in penance will plan sins anew," so with the Missourians; while some of their leading men were entering into covenants of peace, others of them were planning the destruction of the saints. The very day following the agreement of peace referred to, Wm. P. Peniston, who had incited the mob disturbance at the Gallatin election, went before the circuit judge, Austin A. King, and made out a complaint against Joseph Smith, Lyman Wight and others, accusing them of having surrounded the house of Adam Black, and under threats of immediate death, compelled him to sign a most disgraceful paper; also that the same men and their followers had threatened to take his life on sight, and the same threat extended to others. He claimed that the body of men following Joseph Smith numbered some five hundred, that they were armed, and that their actions were of a highly insurrectionary character, and that their object was to intimidate and drive from the county all the old citizens, and possess themselves of their lands, or to force such as would not leave to accept their measures and submit to their dictation. In the latter part of the month, Adam Black, himself, swore out a complaint to the same effect; adding that the "Mormons" would not submit to the law. As soon as it was heard that Joseph Smith and a body of followers had gone armed into Daviess County to inquire about their friends, a committee of Ray County citizens came up to Far West to inquire into the reasons of such a movement. A meeting was called and a committee appointed to give the committee from Ray all the information required. Joseph's movements were watched very closely. On the occasion of his returning from a visit to a company of saints camped on the forks of Grand River, between thirty and forty miles from Far West, he and the small company of brethren with him were chased some distance by a body of armed men, but they escaped. It was reported that Joseph would not submit to civil process, that he defied the law. A charge had been trumped up in Daviess County against him, for going there in arms to inquire about the Gallatin election troubles, and on the morning of the 13th of August the sheriff of Daviess County and Judge Morin called upon Joseph and informed him that they had a writ for his arrest. Joseph expressed his willingness to be tried, but as the people of Daviess County were very much--though unjustly--exasperated at him, he wished to be tried in his own county, and the laws gave him that right. Upon this insistence the sheriff refused to serve the warrant, and he said he would see Judge King about it. Joseph agreed to remain at home until his return; which he did. On his return the sheriff informed the Prophet that he was out of his jurisdiction. The excitement which had been aroused, however, could not be abated. On the contrary, it spread into surrounding counties and its intensity increased. CHAPTER XXXV. BOGGS IN ACTION--DEFENSE CONSTRUED INTO OFFENSE. This excitement in Daviess and surrounding counties, and the Indian difficulties which were threatening about the same time, induced Governor Boggs [A] to send an order to Gen. David R. Atchison, third division of Missouri militia, ordering him to raise within the limits of his district, four hundred mounted men, armed and equipped as infantry or riflemen, to be held in readiness to quell disturbances arising either from the excitement concerning the "Mormon" troubles, or Indian outbreaks. This order was dated August 30, 1838. [Footnote A: This was Lilburn W. Boggs who, during the troubles in Jackson County, was lieutenant-governor of the State, and who not only quietly looked on and saw the saints driven from their homes by mob violence, but secretly aided and encouraged the mob in its atrocities.] In order to show his willingness to honor the law, Joseph, under the counsel of General Atchison, under whom and General Doniphan, Joseph and Sidney Rigdon were studying law, volunteered to be tried for going armed into Daviess County before the circuit judge, Austin A. King. The judge was notified of Joseph's action, and the place selected for trial was the house of a Brother Littlefield, about fifteen miles north of Far West, where the little village of Winston is now located. But as the plaintiff, Wm. P. Peniston, failed to put in an appearance, the trial was postponed until the next day, to take place at the house of a Mr. Raglin, one of the chief mobocrats. The result of the trial was that Joseph and Lyman Wight were bound over in a five hundred dollar bond to appear at the next session of the district court; though Judge King afterwards said nothing worthy of bonds had been proven against them. The leaders of the mob had sent out representatives into the surrounding counties, asking the people to join them in driving the "Mormons" from the State. They were usually successful in getting assistance, but when the people of Chariton County were appealed to they determined to proceed carefully, and very wisely sent two delegates to Caldwell and Daviess counties, to make inquiries as to the cause of the excitement. These men were at Joseph's trial before Judge King, and at its close accompanied him and his party to Far West, where the information they received convinced them that there was no occasion for the people of Chariton County to join with the surrounding counties in an effort to drive the saints from their homes. Chariton County is due east of Caldwell, with Carroll and Livingston intervening. The whole country was in a state of intense excitement, and so many wild rumors were afloat, that it was difficult to determine just what the situation was. The brethren, however, were very active in moving from point to point, wherever there was a threatened attack upon their people. Hearing that a wagon load of arms and ammunition was _en route_ from Richmond to the mob infesting the vicinity of Diahman, Captain Wm. Allred took a company of ten mounted men and started to intercept the transport. They found the wagon broken down, and the boxes of guns concealed near the roadside in the tall grass; but no one was in sight. Shortly after this party had discovered the arms, they saw moving over the prairie, from the direction of the mob's camp, two horsemen and behind them a third man driving a team. These parties came up to the broken down wagon and were arrested by Captain Allred, by virtue of a writ he held for them issued by the civil authorities of Caldwell County. The prisoners and the guns were taken to Far West, and after an examination before Albert Petty, justice of the peace, they were held to bail for their appearance at the next term of the circuit court. The names of these parties were, J. B. Comer, held as principal, and Wm. L. McHoney and Allen Miller as being in the employ of Comer, engaged in furnishing a mob with arms for an illegal purpose. Judge King was informed of the arrest of these men, and his advice was asked as to what disposal should be made of the prisoners. He replied that the prisoners must be turned loose and treated kindly. He had no advice to give about the guns, and was at a loss to know how to account for them being in the possession of Comer, as they belonged to government, and had been in the custody of Captain Pollard, living in the vicinity of Richmond. I have already related how the prisoners were held to bail. The guns were distributed among the brethren to be used in self-defense. A few days afterwards the prisoners were delivered up to Gen. A. W. Doniphan; and forty-two stands of the firearms were also collected and delivered to him. The mob took a number of the brethren prisoners, and sent word to Far West and other settlements that they were torturing them in the most inhuman manner, by this means, doubtless, seeking to provoke the saints to some act of cruelty upon their enemies that might fall into their power, and thus give the mob an excuse for assaulting and driving the "Mormon" community from the State. All parts of the State were flooded with the falsehoods about "Mormon" atrocities and cruelties--cruelties which never occurred. A bitter prejudice, however, was manufactured against the saints, and people generally believed the "Mormons" were capable of all the crimes known to hardened, sinful wretches; and that they were unfit to live. In the meantime, the militia Governor Boggs had ordered to be held in readiness, was mustered into service. Under the direction of Gen. Doniphan six companies of fifty men each were collected and armed from the militia of Clay County, and at once marched into the vicinity of Diahman. Here Doniphan found the citizens of Daviess and surrounding counties to the number of two or three hundred under arms, and commanded by Dr. Austin, from Carroll County. They claimed to have collected solely for the purpose of defending the people of Daviess County against the "Mormons." Doniphan read to them the order of his superior officer, General Atchison, to disperse, but this they refused to do. "I had an interview," said Doniphan, "with Dr. Austin, and his professions were all pacific. But they (Austin's men) still continued under arms, marching and counter marching." The general also visited the encampment of the brethren under the command of Colonel Lyman Wight. Doniphan's report says: "We held a conference with him, and he professed entire willingness to disband, and surrender up to me every one of the 'Mormons' accused of crime; and required in return that the hostile forces collected by the other citizens of the county, should also disband." As they refused to obey the order to disband, the safety of the brethren and their families required that they should continue under arms; and General Doniphan took up a position between the two opposing forces, hoping that if the parties were kept apart, in a few days they would disband without coercion. In the course of two or three days General Atchison arrived with a body of militia from Ray County. He at once ordered the citizens from the surrounding counties to repair to their respective homes, a movement they began to make with many signs of reluctance. Only about one hundred of them obeyed the order. Atchison reported to Governor Boggs, that he had received assurance from the "Mormons" that all those accused of a violation of the laws would be in for trial the very day on which his report was dated--the 17th of September, 1838. "And," says the report, "when that is done, the troops under my command will be no longer required in this county, if the citizens of other counties will retire to their respective homes." A day or two after this report, Atchison succeeded in disbanding the mob forces; and the brethren against whom charges were trumped up appeared before a court of inquiry and entered into bonds to appear at the next session of the circuit court. This much having been accomplished, Atchison thought it no longer needful to keep his whole force of militia in the field, hence he dismissed all his forces except two companies, which were left in the vicinity, under the command of Brigadier-General H. G. Parks. In reporting these latter movements to the governor, Atchison says in conclusion: The "Mormons" of Daviess County, as I stated in a former report, were encamped in a town called Adam-ondi-Ahman, and they are headed by Lyman Wight, a bold, brave, skillful, and I may add, a desperate man; they appear to be acting on the defensive, and I must further add, gave up the offenders with a good deal of promptness. The arms taken by the "Mormons" and the prisoners were also given up upon demand with cheerfulness. The forces, then, which had been called out by order of General Atchison were disbanded, except the two companies that were left under the command of General Parks. Parks and these men remained in the vicinity of Diahman, watching both "Mormons" and Gentiles, assisting in serving civil process, and reporting occasionally to his superior officers. As these reports come from a source that is other than a "Mormon" one, he is a witness to the uprightness of the acts of the "Mormon" people at that time of considerable importance; and this must be our excuse for inserting several extracts from his official reports. In a report which Parks made to Governor Boggs, on the 25th of September, occurs the following: Whatever may have been the disposition of the people called "Mormons" before our arrival here, since we have made our appearance, they have shown no disposition to resist the law or of hostile intentions. There has been so much prejudice and exaggeration concerned in this matter, that I found things entirely different from what I was prepared to expect. When we arrived here, we found a large body of men from the counties adjoining, armed and in the field, for the purpose, as I learned, of assisting the people of this county against the "Mormons," without being called out by the proper authorities. In the meantime, a committee of old citizens had agreed to meet with a committee appointed by the saints in Daviess County, for the purpose of making arrangements for either buying the property of the saints, or of selling theirs to the brethren. Speaking of this committee in a postscript to the above report, Parks says: "I received information that if the committee do not agree, the determination of the Daviess County men is to drive the 'Mormons' with powder and lead." Two days later than the date of Parks' report, General Atchison wrote to the governor, saying: The force under General Parks is deemed sufficient to execute the laws and keep the peace in Daviess County. Things are not so bad in that county as represented by rumor, and in fact from affidavits. I have no doubt your Excellency has been deceived by the exaggerated statements of designing or half crazy men. I have found there is no cause of alarm on account of the "Mormons;" they are not to be feared; they are very much alarmed. These statements, accompanied by the former statements of Atchison and Doniphan, which said the "Mormons" were only acting on the defensive, and had surrendered the arms they had taken from the mob, together with the prisoners, with promptness and cheerfulness, prove that the saints in collecting and arming were merely acting in self-defense, and not with any desire to outrage the laws or injure the Missourians. CHAPTER XXXVI. DE WItt. Dr. Austin, of Carroll County, who had commanded the mob forces about Diahman, being compelled to disband his forces, at least part of them, he esteemed his force insufficient to drive out the brethren from Diahman; so he conceived the idea of striking a blow in another quarter. In the south-east part of Carroll County, about fifty miles south-east of Far West, and near the point where Grand River empties into the Missouri, is the little settlement called De Witt. Here in the autumn of 1838, a number of the saints were located, quite a number of whom had come from Ohio during the summer of 1838, and were still camped in their wagons and tents. It was to this smaller and weaker settlement that the gallant(!) Dr. Austin lead the remainder of his mob forces, after about one hundred of his original number had returned to their homes in obedience to the orders of General Atchison. At various times through the summer the mob had threatened the saints in and around De Witt, but it was not until the 20th of September that any serious demonstration of mob violence occurred. On that day about a hundred, perhaps a hundred and fifty men, rode into the settlement and threatened the people with death if they did not agree at once to leave the State, but after some deliberation, they gave them until the 1st of October in which to make their departure. The action of the mob was promptly reported to the governor, and he was asked by the saints to take such steps as would put a stop to all lawless proceedings. The petition making this prayer was signed by over fifty of the brethren living at De Witt, but the governor gave no heed to their prayers for the suppression of lawlessness. The saints at De Witt of course paid no attention to the demand of the mob made on the 20th of September, that they leave the State by the first of October. So, on the 2nd of that month, early in the morning, about fifty men rode into De Witt and began firing upon the peaceful inhabitants of the place. Henry Root made out an affidavit to the foregoing effect, and at once went to General Parks with it, who was still in the vicinity of Diahman with his two companies of militia. Leaving Colonel Thompson in command at Diahman, General Parks at once ordered two companies of militia under the command of Captains Bogart and Houston to arm and equip, as the law directed, with six days' provisions and fifty rounds of powder and ball. With these companies he marched for De Witt. Just before leaving he sent a messenger to a Colonel Jones, of Carroll County, to call out three companies of the militia and join him at Carrollton, the county seat of Carroll County. This order, however, was ignored. In his report to General Atchison, General Parks says that when he arrived at De Witt he found the place surrounded by Dr. Austin's men, to the number of some three hundred, provided with a piece of artillery ready to attack the "Mormons" gathered in De Witt. But he expressed the opinion that the "Mormons" could beat Austin even if he had five hundred troops. In the meantime his own forces were mutinous, and refused to act against the mob; hence he had sent word to General Doniphan to raise companies from Platte, Clay, and Clinton counties, as he had no faith that troops ordered from Livingston and other counties would come. During the time that trouble was threatened at Diahman, which for the time was happily suppressed by General Atchison, Governor Boggs, in addition to the militia ordered out under Atchison, Doniphan and Parks, had directed General S. D. Lucas, of the fourth division of the Missouri militia, to march with four hundred men to join General Atchison at Diahman. Orders similar in their nature were issued to Major-Generals Lewis Bolton, John B. Clark and Thomas D. Grant. But the success of General Atchison in scattering the mob forces about Diahman led to the disbanding of the militia under the generals just named. This apparently was not relished at all by S. D. Lucas, who, it will be remembered, took an active part in connection with Governor Boggs against the saints in the Jackson County troubles. Hearing of the difficulty arising at De Witt, he thought it another opportunity to strike a blow at the defenseless people he before had assisted in murdering and driving from their homes. He passed down the Missouri River, near where De Witt was located, about the time the actual hostilities began there, and reported the situation to Governor Boggs, and in concluding his letter he says: If a fight has actually taken place, of which I have no doubt, it will create excitement in the whole of upper Missouri, and those base and degraded beings (the "Mormons") will be exterminated from the face of the earth. * * * It is an unpleasant state of affairs. The remedy I do not pretend to suggest to your Excellency. My troops were only dismissed subject to further orders, and can be called into the field at an hour's warning. While Lucas pretended in the above not to suggest a remedy to the governor, he really does so, and plainly offers to carry out the plan. General Lucas says: "Those base and degraded beings (the saints) will be exterminated from the face of the earth," and then follows that statement up by saying that his troops, amounting to four hundred, had only been dismissed subject to further orders, and could be called out at an hour's warning! This act on the part of Lucas was in reality a suggestion to Governor Boggs to exterminate the saints, and an offer on his part to do the job, if he only had orders to call out the men he had but a few days before disbanded. The circumstance is the more significant since his covert suggestion was subsequently acted upon by Governor Boggs. The people of Chariton County were again asked to assist against the "Mormons," this time to drive them from De Witt; and again the people of that county held a public meeting on the question, and sent a committee of two to inquire into the situation and report. As their report is a complete vindication of the action of the saints in this instance, I make an extract from it: We arrived at the place of difficulties on the fourth of October, and found a large portion of the citizens of Carroll and adjoining counties assembled near De Witt well armed. We inquired into the nature of the difficulties. They said there was a large portion of the people called "Mormons," embodied in De Witt, from different parts of the world. They are unwilling for them to remain there, which is the cause of their waging war against them. To use the gentleman's language, they are waging a war of extermination, or to remove them from the said county. We also went into De Witt, to see the situation of the "Mormons." We found them in the act of defense begging for peace, and wishing for the civil authorities to repair there and as early as possible settle the difficulties between the parties. Hostilities have commenced, and will continue until they are stopped by the civil authorities. As soon as word was brought to Joseph that the saints were shut up by mob forces in De Witt, he at once started for the scene of the trouble to allay, if possible, the excitement among the people. He had some difficulty in getting there, as the mob had all the roads strongly guarded, and allowed neither ingress nor egress to the place they were actually besieging. But by going unfrequented roads and through the woods, he arrived at the besieged town, and found the saints surrounded by a host of their enemies, with their provisions nearly exhausted, and no prospects of obtaining more. The first thing Joseph did on his arrival was to talk with several gentlemen of respectability and of good standing in the neighborhood, and who were not connected with The Church, but who had witnessed the proceedings of the mob against the saints, and now offered to make affidavits respecting the treatment the saints had received at the hands of the mob forces, and their present perilous situation; and further offered to send a messenger with these papers, and lay the case before the governor. Their proposition was gladly accepted. The affidavits were made out, and a Mr. Caldwell dispatched at once with them to the governor. Instead of sending the people of De Witt any hope of relief, however, the governor said to Mr. Caldwell: _The quarrel is between the "Mormons" and the mob, and they can fight it out._ This was the death blow to all hopes that had been entertained of receiving relief from the governor when the case should be fairly presented to him. Following close upon this answer that was returned from the chief executive, General Parks sent word to the besieged saints, that his troops under Captain Bogart had mutinied, and in order to prevent them joining the mob he was under the necessity of drawing them away. This act of course turned the people of De Witt over to the tender mercy of the mob led by Dr. Austin, Major Ashley, a member of the State legislature, and Sashiel Woods, a Presbyterian minister. The saints were hopelessly shut up in De Witt. If their stock wandered outside of the immediate settlement it was shot down by the mob; and if the people went to the outskirts in search of food, they too became the targets of their merciless enemies. Provisions were exhausted, and some of the brethren died of exhaustion and starvation, while all were worn out with constantly watching the movements of their enemies. In this extremity the saints were advised by some of the prominent non-"Mormon" citizens in the vicinity of De Witt to leave that county, and they would be paid for all their losses, Henry Root and David Thomas having secured a promise of the mob that if the "Mormons" would leave De Witt, they should not be molested while doing so. The saints were compelled to accept these terms, and a committee was appointed to appraise the property of the "Mormons." The names of two of this committee are all that have been preserved--Judge Erickson and Major Florey. The only property that was appraised, however, was the real estate; the personal property the saints had lost, and the stock that had been shot down by the mob and upon which they had fed, was not taken into account at all. The saints gathered up what teams and wagons they had left, and placing the sick, the aged and infirm, together with what personal property they could take with them, they left their fields and their homes in the hands of their enemies, and wended their slow way over the prairie in the direction of Far West. Ever and anon as they looked back with mournful glance in the direction of De Witt, they could see the smoke ascending heavenward from some of their burning homes. That was a dreary march to Far West. They were continually harassed by gangs of the mob who followed them, and others that they met in going to the appointed rendezvous in the vicinity of De Witt. Several brethren died on the way, and had to be buried without coffins, under the most sorrowful circumstances. One sister, who had not recovered from child-birth, through the exposure consequent upon being compelled to leave a comfortable home, died and was buried in a grave bordering the banks of a beautiful stream. The company arrived among their awe-stricken brethren and sisters at Far West on the 12th of October. CHAPTER XXXVII. MILLPORT. No sooner had the saints departed from De Witt than the Presbyterian preacher, Woods, called the mob that had infested that settlement together, and in a speech of frenzied hate he suggested that they proceed at once to Daviess County and assist their friends in driving the "Mormons" from their homes in that county, as they had already done in Carroll County. He assured them the civil authorities would not interfere to defend the "Mormons," and they could get possession of their property just as well as not. He reminded them that the land sales would soon come off, and if they could but get rid of the "Mormons" they could secure all the lands they would want. To appreciate the force of this part of the preacher's appeal to the mob, the reader must remember that the whole country was wild on land speculations, and that some of the saints were badly tinctured with it, as explained in a previous chapter. The speech had the desired effect, and forthwith the entire body with their cannon started for Daviess County. While these events were transpiring in Carroll County, Cornelius Gilliam, who, it will be remembered, called upon Zion's Camp at Fishing River several years before, had been engaged in raising a mob in Platte and Clinton counties to accomplish the same object that Parson Woods and his mob had in view. General Doniphan learned of these movements, both on the part of Gilliam and Woods, and sent word to Joseph Smith that a body of eight hundred men were moving upon the settlement of his people in Daviess County. He gave orders for a company of militia to be raised at Far West and marched at once into Daviess County, to defend those who were threatened, until he could raise the militia in Clay and adjoining counties to put down the insurrection. Accordingly a company of one hundred militia-men were gotten in readiness to march into Daviess County. The command was given to Colonel Hinckle and he started for Diahman. After General Parks had left the vicinity of De Witt with his mutinous militia, he returned to Diahman, where he had left Colonel Thompson in command, and resumed control of affairs in that section. The mob about Diahman, hearing of the fate of De Witt, and learning of the approach of that mob and the efforts of Gilliam in the same direction, became bolder, and at once began to threaten the saints and burn some of their houses and stacks of hay and grain. These depredations were committed chiefly at a place called Millport, a short distance from Diahman. The house of Don Carlos Smith was burned down, after being plundered, and his wife with two helpless babes were driven out into the night. She made her way to Diahman, carrying her children and having to wade Grand River where the stream was waist deep. The next day General Parks passed the ruins of this house, belonging to Don Carlos Smith, who was then on a mission in Tennessee, and it seemed to arouse within him a just indignation. He at once went to the house of Lyman Wight and gave him orders to call out his companies of militiamen--Wight holding a colonel's commission in the fifty-ninth regiment of the Missouri militia, commanded by General Parks--and gave him full authority to put down mobs wherever he should find them assembled. He said he wished it distinctly understood that Colonel Wight had full authority from him to suppress all mob violence. The militia that Colonel Wight called out was divided into two companies; one company, consisting of about sixty men, was placed under the command of Captain David Patten, and the other of about the same number was commanded by Wight in person. Captain Patten was ordered to go to Gallatin and disperse the mobs that were reported to be in that vicinity, while Wight and his company started for Millport. When Patten's company came in sight of Gallatin, he found a body of the mob, about one hundred strong, who were amusing themselves by mocking and in various ways tantalizing a number of the saints whom they had captured. Seeing the approach of Patten's men, and knowing the determination of the leader, the mob broke and ran in the greatest confusion, leaving their prisoners behind them. On his march to Millport, Colonel Wight found the whole country deserted by the mob which had infested it, and their houses in flames or in smoldering ruins. The mob having learned that General Parks had ordered out Wight's companies of militia, was seized with sudden fear and swore vengeance, not only upon the "Mormons," but upon Generals Parks and Doniphan as well. To accomplish this purpose, they had loaded up their most valuable personal effects and setting fire to their log huts, they sent runners throughout the State with the lying report that the "Mormons" had "riz" and were burning the houses, destroying property, and murdering the old settlers. CHAPTER XXXVIII. CROOKED RIVER. That was a cunning piece of diabolism which prompted the mob of Daviess County to set fire to their own huts, destroy their own property and then charge the crime to the saints. It was an act worthy of an incipient Herod. But it was not without a precedent in Missouri. Two years before that, something very similar occurred in Mercer County, just north-east of Daviess. In June of the year 1836, the Iowa Indians, then living in St. Joseph, made a friendly hunting excursion through the northern part of the state, and their line of travel led them through what was known as the Heatherly settlement, in Mercer County. The Heatherlys, who were ruffians of the lowest type, took advantage of the excitement produced by the incursion of the Indians, and circulated a report that they were robbing and killing the whites, and during the excitement these wretches murdered a man by the name of Dunbar, and another man against whom they had a grudge, and then fled to the settlements along the Missouri River, representing that they were fleeing for their lives. This produced great excitement in the settlements in the surrounding counties; the people not knowing at what hour the Indians might be upon them. The militia was called out for their protection; but it was soon ascertained that the alarm was a false one. The Heatherlys were arrested, tried for murder, and some of them sent to the penitentiary. This circumstance occurring only two years before, and in a county adjacent to Daviess County, doubtless suggested the course pursued by the mob in burning their own houses--chiefly built of logs--and fleeing to all parts of the State with the report that the "Mormons" had done it, and were murdering and plundering the old settlers. These false rumors spread by the mob, were strengthened in the public ear by such men as Adam Black, Judge King of Richmond, and other prominent men who were continually writing inflammatory communications to the governor. The citizens of Ray County called a public meeting and appealed to the governor to protect the people of upper Missouri from the "Mormons," whom they termed a "fearful body of thieves and robbers." It seemed as if the very prince of lies and all his hosts had suddenly broken loose, and sought to overwhelm the saints with a flood of falsehood. It was at this particular crisis that Thomas B. Marsh, the president of the Twelve Apostles, and Orson Hyde, one of the members of the same quorum, fled to Richmond and there testified to the most wicked falsehoods, calculated to bring destruction upon their former brethren. Thomas B. Marsh made an affidavit before Henry Jacobs, a justice of the peace, at Richmond, of which the following is an extract: They have among them (the "Mormons") a company consisting of all that are considered true "Mormons," called Danites, who have taken an oath to support the heads of The Church in all things, whether right or wrong. I have heard the Prophet say that he would yet tread down his enemies, and walk over their dead bodies; that, if he was not let alone, he would be a second Mohammed to this generation, and that he would make it one gore of blood from the Rocky Mountains to the Atlantic Ocean. To this Marsh swore, and Hyde corroborated by affidavit, saying that he knew part of it to be true, and he believed the other.[A] [Footnote A: It may be as well to say here that some time after this, when the clouds of hatred that at this time threatened the saints with destruction had drifted aside, and these men had time to reflect upon the terrible wickedness of their action, Orson Hyde, in tears, came back to the people he sought to destroy, and humbly begged to be restored to his position. And having manifested a spirit of repentance, he was received back into his place, went on a mission to Jerusalem, and for many years labored faithfully for the advancement of The Church. Thomas B. Marsh, after leading a vagabond life for years, with the brand of Judas upon his brow, and the gnawing of the worm that never dies at his heart, when the saints had weathered the storms of persecution not only in Missouri but also in Illinois as well, and their lives had fallen in the pleasant valleys of the Rocky Mountains, he too, a mere wreck of his former self, weak and driveling and childish; broken down in health and spirits, came humbly bending to the people upon whom he had sought to bring ruin, and begged--humbly begged, the privilege of ending his days in their midst. He arose in a congregation where thousands were congregated, referred to his wrecked condition, and told them it was the effect of apostasy, and warned all against walking in the path which he had trod to his infinite sorrow. His life furnishes a sad page in the history of the Latter-day Saints. He fell as Judas fell, and as Judas failed to stay the work of God in his day, so Marsh failed to break down God's work in these last days: he succeeded only in bringing upon himself the ruin and shame he tried to bring upon The Church.] Since in this statement made by Thomas B. Marsh and Orson Hyde the "Danites" are spoken of, and as much has been said of this organization, and many false statements made over and over again, accusing The Church of having such an association as described by Marsh and Hyde, I here give in brief an account of that organization so far as The Church knows anything in relation to it. A Doctor Sampson Avard joined The Church a short time previous to the apostasy of Marsh and Hyde. He was one of those restless, ambitious men who desire to become great, and lord it over their fellow men. Possessing neither the intelligence nor the integrity to rise to positions of honor and trust in The Church by open, fair means, he resolved to become a leader by craft and villainy. He employed the art of flattery in his conversations with the brethren, appointed frequent meetings at his own house which was guarded by one or more of his trusted associates, who would give him a sign if any one approached whom he had not trusted. With an air of mystery he would intimate that he had been appointed by the heads of The Church to accomplish some important work of a secret character, and at last put those whom he had won by his flattery, under an oath of eternal secrecy, not to reveal anything that he should communicate to them. By these means he continued to enlarge his band, which he named _The Danites,_ claiming of course that it was a very ancient order or society. He gave to them certain secret signs by which members of the band could recognize each other either day or night. He gave them to understand that he had authority from the heads of The Church for what he was about to do. He then proceeded to organize his men into companies of tens and fifties, placing a captain over each. Up to this time Avard had never intimated that anything unlawful or contrary to the spirit of the gospel was to be carried out. But now that he had the companies organized and all under an oath of secrecy, he thought he could with safety let the mask fall. After instructing the men as to what their duties were under their several captains, he took the captains into a secluded place and there told them they would soon be permitted to go among the Gentiles and take their property as spoil, and by robbing and plundering the Gentiles, they were to waste them away and with the property thus confiscated build up the Kingdom of God. If any of the band were recognized by their enemies, "who could harm them?" he asked: "for," said he, "we will stand by each other, and defend one another in all things. If our enemies swear against us, we can swear also." At this point some of the brethren expressed surprise, in fact, astonishment. But Avard continued by saying: As the Lord liveth I would swear to a lie to clear any of you; and if this would not do, I would put them or him under the sand as Moses did the Egyptian. * * * And if any of us transgress, we will deal with him amongst ourselves. And if any one of this Danite society reveals any of these things, I will put him where the dogs cannot bite him. This lecture of the doctor's revealed for the first time the true intent of his designs, and the brethren he had duped suddenly had their eyes opened, and they at once revolted and manfully rejected his teachings. Avard saw that he had played and lost, so he said they had better let the matter drop where it was. As soon as Avard's villainy was brought to the knowledge of the president of The Church he was promptly excommunicated, and was afterwards found making an effort to become friends with the mob, and conspiring against The Church. This is the history of the Danite band, "which," says the Prophet Joseph, "died almost before it had an existence." And now I return to the main line of my narrative. Captain Bogart, who, it will be remembered, held a command in the militia under General Parks, both in the operations about Diahman and before De Witt, and who on one occasion manifested a determination to mutiny and join the mob, was one of the bitterest enemies the saints had, and the most active of the mob. On the twenty-fourth of October, 1838, he, with about forty of his followers, called at the house of a Brother Thoret Parsons who lived on the east branch of Log Creek southeast of Far West. He warned Parsons to leave by ten o'clock the next day and remarked that he expected to give Far West "hell" before noon the next day; provided he was successful in joining his forces with those of Niel Gilliam who would camp that night six miles west of Far West, and that he himself should camp that night on Crooked River. A messenger was dispatched at once with this information to Far West, and Parsons followed the mob to watch their movements. The day on which this occurred Joseph Holbrook [B] and a Brother Judith were watching the movements of a small detachment of Bogart's men, and saw eight of them enter the house of a Brother Pinkham, where they took three prisoners and four horses, together with some arms and food; and warned the old gentleman Pinkham to leave the State at once or they "would have his d--d old scalp." This detachment then started to join Bogart's main company, and Holbrook and Judith started for Far West. They arrived there near midnight and reported what they had seen in the vicinity of the mob's encampment. The blast of the trumpet and the roll of the drum soon brought together a large crowd of men to the public square. Men slept very lightly in those days, as they had to be constantly on hand to repel the attacks of their enemies. The men had been assembled by order of Judge Higbee, and he requested Lieutenant-Colonel Hinkle to raise a company to disperse the mob, and rescue the prisoners. Volunteers were called for, and in a few minutes seventy-five men had answered the call and were placed under the command of David W. Patten, who it will be remembered held a captain's commission in the state militia. He was also a member of the quorum of the Twelve. [Footnote B: This was Judge Holbrook, late of Bountiful, Davis County, Utah.] The company marched out some distance from Far West, where it halted, and the body was divided into three divisions, the commands of which were given to David W. Patten, James Durphy, and Charles C. Rich, the whole being under the direction of David W. Patten. The march to the scene of action is thus described by one of the company: The night was dark, the distant plains far and near were illuminated with blazing fires, immense columns of smoke were seen rising in awful majesty, as if the world was on fire. This scene of grandeur can only be comprehended by those acquainted with scenes of prairie burning, as the fire sweeps over millions of acres of dry grass in the fall season, and leaves a smooth, black surface divested of all vegetation. The thousand meteors blazing in the distance like the camp fires of some war hosts, threw a fitful gleam of light upon the distant sky, which many might have taken for the Aurora Borealis. This scene, added to the silence of midnight, the rumbling sounds of the trampling steeds over the hard surface of the plain, the clank of the swords in their scabbards, the occasional gleam of bright armor in the flickering firelight, the gloom of surrounding darkness, and the unknown destiny of the expedition, or even the people who sent it forth; all combined to impress the mind with deep and solemn thoughts, and to throw a romantic vision over the imagination, which is not often experienced except in the poet's dreams, or in the wild imagery of sleeping fancy.[C] [Footnote C: Autobiography of Parley P. Pratt, ch. 21.] The mob were encamped in a bend of Crooked River near the line of Caldwell and Ray counties, and I should judge all of fifteen miles directly south of Far West. The stream here lies imbedded in a deep ravine, in fact this may be said of all the streams in this part of Missouri. There has been but little disturbance of the earth's crust in this locality, and the streams, having run in their present course for ages, perhaps ever since our Father Adam and the patriarchs dwelt in the land, have worn their channels deep. At any rate, at the place where the mob was camped, and which old settlers pointed out to me as "Bogart's Battle Field," the stream lies in the bottom of a deep ravine, the sides of which are quite steep and covered with a heavy growth of underbrush and timber. A dugway road has been cut on the north side of the ravine leading down to a point where the stream is fordable. It is just above this ford where Bogart and his men were encamped in a little bottom immediately on the bank of the river. When the brethren from Far West were within two or three miles of this encampment they dismounted, and, leaving their horses in the care of a part of their company, the rest proceeded on foot to the brow of the hill under which the mob was encamped. It must be remembered that Captain Patten did not know the exact locality of the mob, but supposed they had camped somewhere about the ford of the river. Near the brow of the hill the companies separated, Patten's division going to the right, Rich's to the left, and Durphy's between them. They were proceeding along silently when suddenly the stillness was broken by some one exclaiming, "Who comes there?" followed instantly by the sharp report of a rifle, and a young man of the name of Patrick O'Banion reeled from the ranks and fell, mortally wounded. Captain Patten ordered a charge down the hillside upon the mob below, which was promptly obeyed. The mob left their encampment and formed in a line under the bank of the river. Patten's men formed in a line facing them, and the mob opened fire, which was promptly answered by the brethren and then followed a moment's silence, which was broken by C. C. Rich calling the watchwords: _"God and Liberty."_ Patten ordered a second charge upon the enemy and then the fight was hand to hand. The fight, however, was but of short duration; the mob soon began leaping into the stream and making for the other side. The late Judge Holbrook of Davis County, Utah, was struck at by a fierce Missourian with a sword, but by throwing up his left arm he saved his head, and before the mobber could recover himself the judge had cut him down. Two of the hindmost men of the mob were pursued by Captains Patten and Rich. The one followed by Patten suddenly wheeled round and shot him in the bowels, and he fell mortally wounded. Gideon Carter's face was so literally shot to pieces that he was almost beyond recognition. Several others were wounded in this engagement, about nine, I think, but they recovered. The mob had the advantage of position in the engagement, as they formed under the bank of the river, which answered all the purposes of a breastwork. It will be remembered too that it was not yet daylight--the dawn was only just breaking in the east when the fight began. The mob in their flight left their horses and all their camp utensils. These the victors took charge of, and making litters on which to carry their wounded and dying, they started on the return to Far West. Several miles from Far West the mournful train was met by a number of the brethren, among whom was the Prophet Joseph and his brother Hyrum and the wife of Captain Patten. Tender hands had carried him on a litter from the battle field, but he suffered excruciating pains and asked to be laid down by the wayside that he might die. He was taken to the house of a Brother Winchester about three miles from Far West, where he died that night. I need not dwell upon the heartrending sorrow of the wife at the loss of a noble husband, or the grief of the whole people who mourned the departure of a great and good man, and one of the leading spirits in these last days. He died full of faith, having done as he often said he would do, if need were--lay down his life for his friends. Just before he breathed his last he said to his grief-stricken wife, "Whatever you do else, O, do not deny the faith!" Young O'Banion died shortly afterwards, and they were buried together with military honors. The body of Gideon Carter was afterwards brought up from the battle ground, and interred at Far West. The loss of the mob has never been correctly ascertained, but at the time they scattered before the impetuous charge of Patten's men, each one supposed he was the only survivor left to tell the tale of the mob's destruction. This battle on Crooked River, though perfectly justifiable on the part of the saints, was made the excuse for raising armies against them for their destruction. The following inflammatory and untruthful message was sent to the governor as a report of what we have already related: SIR:--We were informed last night by an express from Ray County, that Captain Bogart and all his company, amounting to between fifty and sixty men, were massacred at Buncombe, twelve miles north of Richmond, except three. This statement you may rely on as being true, and last night they expected Richmond to be laid in ashes this morning. We could distinctly hear cannon, and we knew the "Mormons" had one in their possession. Richmond is about twenty-five miles west of this place, on a straight line. We know not the hour or minute we shall be laid in ashes--our county is ruined--for God's sake give us assistance as soon as possible. Yours, etc., SASHIEL WOODS, JOSEPH DICKSON. Woods will be remembered as the Presbyterian preacher who, after the saints were compelled to leave De Witt, called the mob which had infested that place and urged them to hasten to the assistance of their friends in Daviess County, to drive the "Mormons" away from their settlement at Diahman, that they might gain possession of their lands. These men say they distinctly heard cannon and they knew the "Mormons" had one. Yet these men were thirty-seven miles from where the engagement on Crooked River occurred, and no cannon was used--and the one in possession of the saints was only a six-pounder. "These mobbers," said Joseph, "must have had very acute ears; * * * so much for the lies of a priest of this world." One of Bogart's men fled to Richmond and reported that ten of his comrades had been killed and the rest taken prisoners after many of them had been wounded; and he said it was the intention of the "Mormon banditti" that night to sack and burn Richmond. Upon the reception of this lying report C. R. Morehead was dispatched from Richmond to Lexington, a town located on the south bank of the Missouri on the high bluffs overlooking the river, and only about eight miles south of Richmond. He begged the people of that town to come to the assistance of Richmond, and they responded by sending one hundred well armed, and according to E. M. Ryland, "daring men, the most effective our county can boast of." An express was sent from Lexington to Messrs. Amos Rees and Wiley C. Williams of Jackson County, then en route for the city of Jefferson, ordering them to hurry on to the city of Jefferson, imparting correct (?) information to the public as they went along; and to send one of their party into Cooper, Howard and Boone counties in order that volunteers might be getting ready to flock to the scene of trouble as soon as possible. The letter said: "They [the volunteers before alluded to] must make haste and put a stop to the devastation which is menaced by these infuriated fanatics, and they _must go prepared, and with a full determination to exterminate or expel them from the State en masse."_ The italics are mine, and I use them because it was upon the strength of this message that Governor Boggs afterwards issued his celebrated exterminating order. And I pause here to call attention to the fact that these men, Wiley C. Williams and Amos Rees had started for Jefferson City as special messengers to the governor to secure the banishment of the saints from the State of Missouri. These untruthful reports of the trouble on Crooked River were favorable to their cause, and an express was sent after them to add this falsehood to those with which they were already laden, and to wish them "God speed" in their murderous affairs! We need not say the "Mormons" had not so much as thought of going to Richmond, or acting otherwise than on the defensive. CHAPTER XXXIX. EXTERMINATING ORDER OF GOVERNOR BOGGS. In the meantime the messengers from those parties who had burned their own homes and destroyed their own property at Millport had reached Jefferson City, and poured into the willing ears of the executive the villainous falsehoods that the "Mormons" with an armed force had expelled the old settlers from Daviess County, pillaged and burned their dwellings, driven off their stock, and destroyed their crops. They also said that Millport and Gallatin were in ashes, and that all the records of the county were destroyed. Upon the reception of this batch of falsehoods and an application from these people to be restored to their homes and protected in them, Governor Boggs set himself vigorously at work calling out militia forces to accomplish this object. One can not help pausing a moment to notice the difference in the action of the State authorities in two cases that would have been just alike, provided the report of those parties who fled from Daviess County, by the light of their burning homes, had been true. In 1833 the saints were driven by brute force and under circumstances the most distressing, from their possessions in Jackson County. And not only was their property destroyed, but quite a number of them were killed, while the number that was exiled amounted to twelve hundred. The State authorities had the fullest evidence of these outrages--in fact the very man who at the time of the Daviess County troubles was governor of the State, was on the ground and knew of all the circumstances of cruelty and outrage. But when those things came before the State authorities, it took more than two whole years of correspondence to come to an understanding of what could and should be done, and then the decision was that the exiles would do well to move still further on, in fact, get entirely away from that section of the country where they had made their homes, as the prejudices of the people were set against them, and the popular sentiment in this country was _vox Dei!_ But now, when a mere rumor comes that the "Mormons" have been guilty of inflicting upon the Missourians the outrages which aforetime had been perpetrated against them, there is no halting on the part of the authorities, but on the contrary the most vigorous efforts are put forth to punish the reputed offenders, and reinstate the supposed exiles! Governor Boggs, then, began his efforts to restore these reputed exiles to their homes. He sent an order to General John B. Clark, of the first division of Missouri militia, directing him to raise two thousand men from the first, fourth, fifth, sixth and twelfth divisions of the militia to be mounted and armed as the law directs, provided with rations for fifteen days, and to rendezvous at Fayette in Howard County, about eighty miles southeast of Far West, by the third of November. This order was dated the twenty-sixth of October, 1838. The next day, however, Amos Rees and Wiley C. Williams arrived in Jefferson City with their false report of the battle on Crooked River, and Governor Boggs changed his orders to General Clark the same day. This letter is Boggs' exterminating order. He said to General Clark: Since the order of the morning to you, * * * I have received by Amos Rees, Esq., and Wiley C. Williams, one of my aids, information of the most appalling character, which changes the whole face of things and places the "Mormons" in the attitude of open and avowed defiance of the laws, and of having made open war upon the people of this State. Your orders are, therefore, to hasten your operations and endeavor to reach Richmond, in Ray County, with all possible speed. The "Mormons" must be treated as enemies and _must be exterminated_ or driven from the State, if necessary for the public good. Their outrages are beyond description. If you can increase your force, you are authorized to do so to any extent you may think necessary. The governor also ordered Major General Wallock of Marion County, to raise five hundred men, and join General Doniphan of Clay County, who had been directed to raise a like number of men, and together they were to proceed to Daviess County to cut off the retreat of the "Mormons" to the north. General Parks had been ordered to raise four hundred men and join Clark at Richmond, and thus the campaign was planned. The troops were not to reinstate the supposed exiles of Daviess County in their homes and protect them, but they were to operate directly against the "Mormons"--in fact, make war upon them--exterminate them, or drive them from the State. Up to this time Major General Atchison had apparently exercised his influence counseling moderation in dealing with the "Mormons." He was a resident of Clay County when the saints were driven into that county from Jackson. He, with General Doniphan and Amos Rees, had acted as counsel for the exiles, and had seen the doors of the temples of justice closed in their faces by mob violence, and all redress denied them. He was acquainted with the circumstances which led to their removal from Clay County, to the unsettled prairies of what afterwards became Caldwell County. He knew how deep and unreasonable the prejudices were against the saints. Can it be possible that he did not know how utterly unjustifiable the present movement against them was? Whether he was blinded by the false reports about Millport and Gallatin and Crooked River, or whether his courage faltered, and he became afraid longer to defend a people against whom every man's hand was raised, I cannot now determine, but one or the other must have been the case for I find him joining with S. D. Lucas in the following communication to Governor Boggs: SIR:--From late outrages committed by the "Mormons," civil war is inevitable. They have set the laws of the country at defiance and are in open rebellion. We have about two thousand men under arms to keep them in check. The presence of the commander in chief is deemed absolutely necessary, and we most respectfully urge that your excellency be at the seat of _war_ as soon as possible. Your most obedient, etc. DAVID R. ATCHISON, M. G. 3rd Div. SAMUEL D. LUCAS, M. G. 4th Div. General Atchison, however, was afterwards "dismounted," to use a word of General Doniphan's in relating the incident, and sent back to Liberty in Clay County by special order of Governor Boggs, on the ground that he was inclined to be too merciful to the "Mormons." So that he was not active in the operations about Far West. But how he could consent to join with Lucas in sending such an untruthful and infamous report to the governor about the situation in upper Missouri, is difficult to determine. The saints had not set the laws at defiance, nor were they in open rebellion. But when all the officers of the law refused to hear their complaints, and both civil and military authority delivered them into the hands of merciless mobs to be plundered and outraged at their brutal pleasure, and all petitions for protection at the hands of the governor had been answered with: _"It is a quarrel between the Mormons and the mob, and they must fight it out,"_ what was left for them to do but to arm themselves and stand in defense of their homes and families? It is not admitted in the above that the saints had defied the laws of the country, for it was not so. The movement on Gallatin by Captain Patten and that on Millport by Colonel Wight was ordered by General Parks, who called upon Colonel Wight to take command of his company of men, when the militia under Parks' command mutinied, and disperse all mobs wherever he found them. Gallatin was not burned, nor were the records of the county court, if they were destroyed at all, destroyed by the saints. What houses were burned in Millport had been set on fire by the mob. The expedition to Crooked River was ordered by Judge Higbee, the first judge in Caldwell County and the highest civil authority in Far West, and was undertaken for the purpose of dispersing a mob which had entered the house of a peaceable citizen--one Pinkham--and carried off three people prisoners, four horses and other property, and who had threatened to "give Far West hell before noon the next day." So that in their operations the acts of the saints had been strictly within the law, and only in self defense. CHAPTER XL. HAUN'S MILL. THE mob forces were gathering from all quarters to destroy Far West. Niel Gilliam was in the west urging the citizens to drive the "Mormons" from the State. Generals Lucas and Wilson, who will be remembered as active leaders of the mob which expelled the saints from Jackson County, were collecting those same mob forces; while General Clark was in the south raising companies of men to carry out the exterminating order of Governor Boggs. In addition to these preparations for the destruction of the saints, in the counties immediately surrounding Caldwell, there was a general uprising of the old settlers under no particular leadership, but roaming through the scattered settlements of the saints in small bands, murdering, stealing stock, house-burning, whipping the men and driving the terror-stricken women and children from their homes. In fact, the whole country surrounding Far West was infested with a merciless banditti, which daily were guilty of the most atrocious deeds of cruelty. The saints living in a scattered condition over the prairies who were fortunate enough to escape with their lives, came running into Far West at all times of the day and night, white with fear. Let is here be said that the Prophet Joseph and counseled his people to settle in villages, and have their farms on the outskirts thereof, after the pattern, as far as circumstances would permit, of the plan given by revelation for building up the city of Zion, described in a former chapter of this volume. He had urged, in addition to the improved opportunities this plan would give them for educating their children, etc., that they would be in a better condition to defend themselves against their enemies. But the saints, at least many of them, would not hearken to this advice; now, however, that the enemy was upon them, when it was too late for them to profit by it, they could see the wisdom of it. It was one of these marauding bands, under the leadership of Nehemiah Comstock, which was guilty of a fiendish massacre at Haun's Mill, on the thirtieth of October. Haun's Mill was between ten and twelve miles nearly due east of Far West, on the south bank of Shoal Creek, which takes a meandering course, though in the main flowing east, and finally empties into Grand River. All told there were about thirty families of the saints located at Haun's Mill, several of which had just recently arrived from the eastern states, and were camped in their wagons and tents behind an old blacksmith's shop adjacent to the mill. The banks of the stream were lined with a growth of scattered trees and an undergrowth of hazel and other brush; while back from the banks is the rather sharp rolling prairie common to that part of Missouri. This little body of saints had been threatened by mobs for some time and were therefore on their guard. On the twenty-eighth of October, however, Colonel Jennings, of Livingston County, whose band of mobbers had been most menacing to the peace and safety of the saints, sent one of his men to the settlement to make a treaty of peace. This proposition of peace was gladly accepted by the saints, in fact, it was what they most devoutly prayed for. There was to be mutual forbearance, and each party was to exert itself to the extent of its influence to prevent further hostilities. There were other mobs collecting in the vicinity, however, who were not affected by this agreement of peace entered into by the saints and Colonel Livingston--one particularly on Grand River, at William Mann's residence. Hence the brethren in the little settlement on Shoal Creek remained under arms. The thirtieth of October, the day on which the fearful tragedy occurred, is said by some of the survivors to have been a most beautiful one: one of those days in mid-autumn, when smoky mists hang about the horizon--the sure sign of the Indian summer; when the sun shines with all the brightness, but without the scorching heat, of August; when the gentle breeze rustles through the ripened corn and softly stirs the leaves of the forests that have been kissed by the early frosts and autumn sun to purple and gold, and all the shades and tints known to the practiced eye of the artist; when the sinking sun paints the heavens with new glories; and when hill and plain, stream and sky, forest and field all reflect the fullness of nature's beauties. Oh, is it not passing strange that one of God's fairest days should be made to look upon so foul a deed as that committed at Haun's Mill! The merry laughter of the children as they played upon the banks of Shoal Creek, mingled with the snatches of songs the mothers sang as they went about their domestic employments, made sweet music to the fathers engaged in gathering the crops, or guarding the mill. In their neighborhood all apparently was peace, and no premonitory shuddering warned the saints of their approaching fate. It burst upon them with all the suddenness of a clap of thunder from a cloudless sky. The sun had sunken more than halfway down the western sky, when some of those on guard saw a large body of armed and mounted men approaching the mill at full speed. They came through the scattering timber on the bank of the creek to the edge of the prairie, where they formed themselves in a three square position with a vanguard. David Evans ran out to meet them, swinging his hat and crying, "Peace! Peace!" But there was no peace. The saints by this time were in the wildest state of excitement, and running in every direction, many of the men taking refuge in an old blacksmith shop not far from the mill. The leader of the mob, numbering two hundred and forty, fired his gun, and after a pause of a few seconds about a hundred shots were fired into the old blacksmith shop, and at those fleeing for the protection of the woods. The mob then rode up to the shop and fired through the space between the logs until, as they thought, all had been killed or mortally wounded. They then entered, and among the dead and dying found Sardius Smith, a lad about twelve years old, who in his fear had crawled under the bellows for safety. He was dragged from his place of concealment by a Mr. Glaze, who placed the muzzle of his gun near the boy's head and literally shot off the top of it. The inhuman wretch afterwards shamelessly boasted of his damning deed. His brother, Alma, a boy of eight summers, was shot through the hip. He had seen his father and brother shot down, and fearing if he moved the heartless wretches would shoot him again, he remained quiet among the dead until he heard the voice of his mother gently calling his name in the darkness. She nursed him tenderly, prayerfully, and under the inspiration of heaven made such a collection of herbs and barks with which she dressed his wound that he recovered, grew to manhood, lived to a reasonably good old age, and lately died at Coalville, Summit County, Utah. Thomas McBride, an old gray haired veteran of the American Revolution, was met by a number of the mob in front of Mr. Haun's house. The old man, trembling with age rather than from fear, surrendered his gun, saying: "Spare my life, I am a Revolutionary soldier." But the inhuman wretch to whom he made this simple, pathetic appeal, sufficient to have moved adamantine hearts, shot the veteran down with his own gun, and then a Mr. Rogers, of Daviess County, fell upon him and hacked him to pieces with an old corn cutter. And there lay the veteran soldier of the Revolution, covered with a score of unsightly wounds, either of which alone had been fatal--his brains oozing from his cracked skull, and his white hairs crimsoned with his gore! Oh, a hard fate to overtake one of that noble band, who gave the best years of his life to his country's service, that liberty might survive oppression! As night drew her sable mantle over the ghastly scene about Haun's Mill, those who had escaped to the woods returned to learn the fate of their friends. I need not dwell upon the horrors of that awful night in which wives with bursting hearts sought for their husbands, and mothers searched for their sons among the mangled bodies of the dead. Nor need I pause to relate in detail the sights revealed by the morning light. According to the statement of the leaders of the mob, they had fired seven rounds each, making in all some sixteen hundred shots fired at a company in which there were not more than thirty men. Nineteen of the men and boys were killed outright in this inhuman butchery, and some twelve to fifteen were wounded more or less severely. The few men who escaped with their lives, the following day carried the bodies of the slain to an old vault which had been dug for a well, and there the butchered were interred in haste, as those performing these sad offices were under fear every moment that the mob would return to massacre the survivors of the tragedy of the day before. This Haun's Mill butchery may very properly be regarded as the first fruits of Governor Boggs' exterminating order. On the twenty-eight of October, Colonel Jennings, of Livingston County, had entered into a treaty of peace with the saints at Haun's Mill, and each party agreed to use whatever of influence it possessed for peace; and while we cannot learn whether that same colonel was in the company which did the killing or not, still it is known that a few days after the massacre, he, in company with other leading men in upper Missouri, among whom was Mr. Ashby, member of the State legislature from Chariton, went about threatening the lives of the survivors, stealing their property, laying waste their crops and running off their stock. My own view of the circumstances is that after the treaty of peace entered into on the twenty-eighth, Colonel Jennings' men, with other mob forces, heard of the exterminating order of Governor Boggs, and gathered together under the leadership of Comstock and undertook to carry out the monstrous edict that was worthy only of a Nero, a Caligula, or a Domitian. CHAPTER XLI. THE BETRAYAL OF FAR WEST. In the meantime the mob forces, called "the governor's troops," had gathered about Far West to the number of two thousand two hundred men, armed and equipped for war. The main body of these forces had marched from Richmond under the command of Major General Samuel D. Lucas, starting on the 29th of October. The following day he was joined by the forces of General Doniphan at the ford of Log Creek, not far from Far West. Here they received the exterminating order of Governor Boggs. This order made no provisions for the protection of the innocent, the "Mormons" were either to be exterminated or driven from the State, regardless of their guilt or innocence as individuals. On the morning of the 30th, the citizens of Far West had been informed of the approach of large bodies of armed men from the south, and sent out a company of one hundred and fifty of their number to learn the character of these forces, whether they were friendly or otherwise. The scouting party was soon convinced that the intentions of the approaching forces were hostile, and found some difficulty themselves in returning to Far West without being captured by the mob militia. As they approached the city in the evening, they were discovered by General Doniphan, who received permission from General Lucas to try and capture them; but having a superior knowledge of the ground, they escaped. Seeing these large bodies of men approach, what militia there was in Far West was drawn up in line just south of the city to oppose the advance of the formidable enemy. Both parties sent out a flag of truce, and they met between the two forces. In answer to the inquiry of the citizens of Far West as to who the mob forces were and what their intentions, the reply was, "We want three persons out of the city before we massacre the rest." [A] Hostilities, however, were postponed until the next day, and the mob began the work of encampment along the borders of a small stream called Goose Creek. During the night, the people in Far West constructed, as best they could, some rude fortifications south of the city, and were reinforced in the night by Lyman Wight and a small body of men from Diahman. [Footnote A: P. P. Pratt's Autobiography, page 201. The man sent out with the flag of truce from Far West was the late C. C. Rich.] The mob forces were also strengthened during the night by the arrival from the west of Niel Gilliam's bands, who were dressed and painted like Indians, and doubtless more savage than the savages whose dress, paint, and horrible yells they imitated. The mob forces under Comstock, with their hands dripping with the blood of their Haun's Mill victims, also joined Lucas during the night. That was a terrible night of suspense for Far West. The people had learned of the massacre at Haun's Mill; they knew the murderous intentions of the mob forces encamped within two miles of their homes, and outnumbering the people of Far West by more than four to one, and clothed with a seeming authority by the highest officer in the State, to resist which, however outrageous or barbarous the conduct of the mob might be, would give further excuse for their extermination. How true the saying: "When the wicked rule, the people mourn!" It was with heavy hearts and sinking hopes that the saints watched the first approach of the gray dawn that ushered in the 31st of October. About eight o'clock a flag of truce was sent out (Joseph and other Church writers say) by the mob forces; Lucas in his report to Governor Boggs says: "I received a message from Colonel Hinkle, the commander of the 'Mormon' forces, [Caldwell militia] requesting an interview with me on an eminence near Far West, which he would designate by hoisting a white flag. I sent him word I would meet him at two o'clock p. m., being so much engaged in receiving and encamping fresh troops, who were hourly coming in, that I could not attend before." It may be, judging from the subsequent treachery of Colonel Hinkle, that he sent a secret messenger to Lucas requesting an interview, and that the white flag sent out by the mob forces, of which our Church annals speak, and which was met by Hinkle in person with a few others, was sent to give General Lucas' answer to Hinkle's earlier request for an interview. At any rate, the truce flag was sent out and was met by some of the brethren, among whom was Hinkle; and if anything special was learned, or accommodations arranged, or understanding arrived at by the conference held with the enemy's flag of truce, our writers have failed to mention it. The reasonable conclusion is, therefore, that the flag of truce merely brought to Colonel Hinkle the information that Lucas could not meet him until two o'clock; and that Hinkle did meet him at that time; and upon his own responsibility, without consulting with the citizens of Far West or their leaders, entered into, and bound the people to, the following terms of capitulation: First. To give up all their [The Church] leaders to be tried and punished. Second. To make an appropriation of their property, all who have taken up arms, to the payment of their debts, and indemnify for damage done by them. Third. That the balance should leave the State, and be protected out by the militia, but to remain until further orders were received from the commander in chief. Fourth. To give up their arms of every description, to be receipted for. According to Lucas' statement, Hinkle, while he readily accepted these terms of capitulation, desired to postpone the matter until the following morning; to which Lucas replied that if that was done he would demand that Joseph Smith, Junior, Sidney Rigdon, Lyman Wight, Parley P. Pratt and George W. Robinson be surrendered to his custody as hostages for his faithful compliance with the foregoing terms; and if after reflection and consultation the people decided to reject the terms offered them, these hostages were to be returned at the point where they were delivered into his possession.[B] [Footnote B: Report of Lucas to Governor Boggs, dated November 2, 1838. Headquarters near Far West.] Let us pause here for a moment's reflection. If Lucas intended to deliver up those men again, what advantage was it for him to have them? According to his own statement he offered Hinkle terms of capitulation which he and the people affected were to consider and report their conclusions upon the following day; but Lucas demands the principal "Mormon" leaders as hostages for the faithful performance--of what? Merely to bind them to consider the terms of capitulation, according to Lucas' statement; and if those terms were rejected after due consideration and consultation, these hostages were to be restored to the people! Was there any need of hostages being given to insure the consideration of the terms of surrender offered? Not under the circumstances. The whole thing was a plan to get the leaders of The Church into the hands of the mob, that the governor's order of extermination or banishment might be carried out without the mob militia running the risk of some of them losing their lives; as their generals believed the saints would submit to any injustice or indignity, rather than endanger the lives of their prophet leaders by resisting it. These men were demanded as a pledge that the whole infamous agreement between Lucas and Hinkle should be faithfully performed on Hinkle's part; and not to insure the consideration of his terms of surrender as Lucas clumsily puts it. As I proceed with the narrative it will be seen that Lucas never intended to restore the prisoners to their friends. Hinkle returned from the secret consultation with Lucas, and about four o'clock in the afternoon told Joseph Smith and the other men Lucas demanded as hostages, that the leaders of the governor's troops desired a consultation with them outside the city limits. Accordingly the brethren, in company with Hinkle, walked out of Far West in the direction of the enemy's encampment. When midway between that encampment and Far West, the little band of brethren were met by the mob forces. Lucas occupied a central place, followed by fifty artillerymen, with a four-pounder; while the remainder of the forces, amounting to over two thousand, came up on the right and left. As soon as Lucas came up, Lyman Wight shook hands with him and said: "We understand, General, you wish to confer with us a few moments; will not tomorrow morning do as well?" Here Colonel Hinkle said: "General Lucas, these are the prisoners I agreed to deliver to you." Lucas brandished his sword and told these men from Far West that they were his prisoners, and that they would march into his camp without further delay! "At this moment," says Lyman Wight, "I believe there were five hundred guns cocked and twenty caps bursted, and more hideous yells were never heard, even if the description of the yells of the damned in hell is true as given by the modern sects of the day." [C] Especially horrible and threatening were the yells and threats of Niel Gilliam's company, costumed and painted as Indians. [Footnote C: Wight's affidavit, Times and Seasons, Vol. 4, page 267.] The brethren had been basely betrayed by Hinkle, as he had never consulted with them or any of the leaders of the people in relation to the terms of surrender offered by Lucas; and by misrepresentation he had induced them to place themselves in the hands of their implacable enemies. So long as treason is detested, and traitors despised, so long will the memory of Colonel Hinkle be execrated for his vile treachery. On reaching the enemy's camp, ninety men were called out to guard the prisoners. Thirty were on this duty at a time: two hours on and four hours off. The prisoners lay in the open air with nothing as a covering, and they were drenched with rain before morning. All night long they were mocked and taunted by the guard, who demanded signs, saying, "Come, Mr. Smith, show us an angel, give us one of your revelations, show us a miracle;" [D] mingling these requests with the vilest oaths. Sidney Rigdon had an attack of apoplectic fits, which afforded much merriment to the brutal guard. [Footnote D: P. P. Pratt's Autobiography, page 204.] All night long the prisoners were compelled to listen to the filthy obscenity of those who watched them, and hear them relate their deeds of rapine and murder, and boast of their conquest over virtuous wives and maidens by brute force. Thus the wretched night passed away. The morning following, which was the 1st of November, Hyrum Smith and Amasa Lyman were brought into the mob's camp as prisoners. According to Hinkle's agreement, the militia in Far West were marched out of the city and grounded their arms, which were taken possession of by Lucas, although they were not State arms, but were the private property of the men who carried them. The mob was now let loose upon the unarmed citizens of Far West, and under the pretext of searching for arms they ransacked every house, tore up the floors, upset haystacks, wantonly destroyed much property, and shot down a number of cattle just for the sport it afforded them. The people were robbed of their most valuable property, insulted and whipped; but this was not the worst. The chastity of a number of women was defiled by force; some of them were strapped to benches and repeatedly ravished by brutes in human form until they died from the effects of this treatment. The horrible threat made a few years before in Jackson County had been at last carried out--_We will ravish their women!_ At night a court-martial was held, consisting of some fourteen militia officers, among whom were Colonel Hinkle and about twenty priests of the different denominations. Sashiel Woods and Bogart, the Presbyterian ministers, were among them; and in addition to these spiritual dignitaries, there was the circuit judge, Austin A. King and the district attorney, Mr. Birch. The decision of the court was that the prisoners should be shot the following morning at eight o'clock, in the public square of Far West, in the presence of their families, as an example to the "Mormon" people. Colonel Hinkle visited Hyrum Smith and told him that a court-martial had been held and that he had contended for his (Hyrum's) acquittal, but it availed nothing, and all were to be shot the next morning. General Wilson had made an effort during the day to corrupt Lyman Wight, and get him to testify to something against Joseph Smith, but in this he failed. About the time Hinkle went to Hyrum, General Wilson took Wight aside and told him the decision of the court-martial. "Shoot and be damned," said Wight. About this time General Doniphan came up to Wilson and Wight and, addressing the latter, he said: "Colonel, the decision is a damned hard one, but I wash my hands against such cold-blooded murder." And he further said that he intended to remove his troops the following day as soon as light, that they should not witness such heartless murder. General Graham and a few others, whose names unfortunately have not been preserved, had voted against the decision of the court-martial, but it availed nothing. The bold stand taken by General Doniphan the next morning, in threatening to remove his troops and denouncing the execution of the prisoners as cold-blooded murder, alarmed Lucas, and he changed his mind about executing the decision of the courtmartial; in fact he revoked the decree, and placed the prisoners in charge of General Wilson with instructions to conduct them to Independence. CHAPTER XLII. SAD SCENES AT FAR WEST. Before starting, the prisoners were conducted into Far West, permitted to get a change of linen, and take leave of their families, though in the presence of a brutal guard. This parting, which they had good reason to believe was their final one, was very distressing. Yet it was borne with manly fortitude. Parley P. Pratt's wife was sick with a fever, with an infant at her breast. The roof of the miserable hovel in which she lay afforded but little protection from the drizzling rain which at the time was falling. His large comfortable house had been pulled down by the mob, and he had been forced to find temporary shelter in this hovel, for his sick wife and her young family. Stretched out on the foot of the bed, on which his wife lay, was another woman who had been driven from her home the night before, who now was in the throes of child-birth. To leave a family sick and helpless and destitute and exposed to the insults of a lawless band of murderers, would appall the stoutest heart. In tears Elder Pratt went to General Wilson and told him the circumstances of his family with the view of getting time to provide for their comfort, but he was only answered with a mocking, exultant laugh. The wife of Hyrum Smith was near her confinement, yet he was compelled to take his leave of her in the presence of his brutal guard, who peremptorily ordered her to get her husband a change of clothing within two minutes or he would be compelled to go without them; and after securing the clothing he was rudely hustled out of the house to join the rest of the prisoners. The separation of Sidney Rigdon from his family was scarcely less distressing, and Joseph had been as roughly torn away from his family. The prisoners were placed in a wagon, around which crowded the friends and relatives, among whom were the aged parents of Joseph and Hyrum, their hearts wrung with anguish and their eyes blinded with tears, as they beheld their noble sons in the hands of their merciless enemies. No one was allowed to speak to them, the silent pressure of the hand was the only token of affection granted, and the wagon containing the prisoners moved on, surrounded by its military guard, and followed by the prayers of heart-sick wives and a grief-stricken people. Leaving the prisoners to pursue their journey to Independence, let us relate what happened about Far West and Diahman. Joseph and his fellow-prisoners were started for Jackson County on the second of November, and General Clark arrived at Far West on the fourth. In the meantime, Lucas had sent Niel Gilliam's company and a part of General Parks' brigade, under command of General Parks, with orders to surround Diahman and disarm the people. And just before Clark arrived, Lucas, too, went to Diahman. The first thing done by Clark was to send orders to General Lucas to take all the men among the "Mormons" prisoners, and secure their property, with a view of paying with it the damages that had been sustained by the old settlers. After this, the brethren remaining at Far West were drawn up in line, and the names of fifty-six called off, and as they stepped out from the line, they were put under arrest to await a trial, though they were not informed as to the nature of the charges against them. After these fifty-six had been secured, General Clark addressed himself to the remainder, and referred them to the terms of surrender that Colonel Hinkle had arranged for them without their consent, and even without consulting with them. Yet General Clark as rigidly enforced those terms as if the people had drafted them, or had given them their sanction after they were drafted. The first item in the terms of capitulation was that the leaders of the people should be given up to be dealt with according to law. "This," said Clark, "you have complied with." The second item was that they should deliver up their arms. "This has been attended to," said the general. The third stipulation was that they sign over their property to defray the expenses of the war. "This you have also done," complacently went on Clark. That was true. The saints had signed away their property at the point of the musket, while the mob which compelled them to go to such extremes, mocked them with their taunts and sneers, unchecked by the officers who commanded them. After enumerating the things the saints had complied with, the self-important general concluded his speech in these words: Another article yet remains for you to comply with, and that is, that you leave the State forthwith; and whatever may be your feelings concerning this, or whatever your innocence, it is nothing to me. General Lucas, who is equal in authority with me, has made this treaty with you--I approve of it--I should have done the same had I been here--I am therefore determined to see it fulfilled. The character of this State has suffered almost beyond redemption, from the character, conduct and influence that you have exerted. And we deem it an act of justice to restore her character to its former standing among the States by every proper means. The orders of the governor to me were, that you should be exterminated, and not allowed to remain in the State; and had your leaders not been given up and the terms of the treaty complied with, before this you and your families would have been destroyed, and your homes in ashes. There is a discretionary power vested in my hands which I shall exercise in your favor for a season, for this lenity you are indebted to _my clemency._ I do not say that you shall go now, but you must not think of staying here another season, or of putting in crops; for the moment you do this the citizens will be upon you. If I am called here again in case of a non-compliance of a treaty made, do not think that I shall act any more as I have done, you need not expect any mercy, but extermination, for I am determined the governor's order shall be executed. As for your leaders do not once think--do not imagine for a moment--do not let it enter your mind, that they will be delivered or that you will see their faces again, for _their fate is fixed--their die is cast. Their doom is sealed._ I am sorry, gentlemen, to see so great a number of apparently intelligent men found in the situation you are; and oh, that I could invoke that _Great Spirit,_ the unknown God, to rest upon you and make you sufficiently intelligent to break that chain of superstition and liberate you from those fetters of fanaticism, with which you are bound, that you no longer worship a man. I would advise you to scatter abroad and never again organize yourselves with bishops, presidents, etc., lest you excite the jealousies of the people and subject yourselves to the same calamities that have now come upon you. You have always been the aggressors; you have brought upon yourselves these difficulties by being disaffected and not being subject to rule; and my advice is that you become as other citizens, lest by a recurrence of these events, you bring upon yourselves irretrievable ruin. After listening to this harangue--this mixture of hypocrisy and conceit, affected pity and heartless cruelty, pretended patriotism and willful treason--the fifty-six brethren who had been arrested, for what, they knew not, neither did Clark appear able to inform them, were sent to Richmond where they were to be tried; and the remainder were dismissed to provide food and fuel for their families, and make preparations for leaving the State. Governor Boggs appeared anxious about having his exterminating orders carried into effect, and occasionally stirred up General Clark to a lively remembrance of what he expected him to do, by sending him messages from time to time. Here is a specimen received directly after Clark had sent the fifty-six prisoners to Richmond: It will be a necessity that you hold a military court of inquiry in Daviess County, and arrest the "Mormons," who have been guilty of the late outrages committed towards the inhabitants of said county. My instructions to you are to settle this whole matter completely if possible before you disband your forces; if the "Mormons" are disposed voluntarily to leave the State, of course it would be advisable in you to promote that object in any way deemed proper. _The ring-leaders ought by no means to be permitted to escape the punishment they merit._ As if inspired to new zeal by the receipt of this message, Clark ordered General Wilson, who, in the meantime, had returned from Jackson County, to go to Diahman and take charge of all the prisoners at that place, and ascertain those who had committed "crimes," put them under close guard, and when he moved to take them to Keytesville, the county seat of Chariton County, and between seventy and eighty miles from Diahman. A number of the brethren were taken prisoners at Diahman and were examined before Judge Adam Black, one of the ringleaders of the mob in bringing about the whole trouble. But even he was obliged to acquit the brethren brought before him, as they were innocent of the charges made against them. At the close of their examination, General Wilson ordered all the saints to leave Diahman within ten days, with permission to move into Caldwell County, and remain until spring, when they were to leave the State. A committee of twelve men were granted the privilege of moving about freely between Far West and Diahman, with permission to move the corn and household goods from the latter to the former place. The stock, or the most of it, was taken possession of by the mob-militia. The committee of twelve were to wear white badges on their hats in order that they might be easily recognized by the forces that would be detailed to watch the movements of the "Mormon" people. By this arrangement the saints at Diahman were driven from their comfortable homes to camp out through a long, dreary and severe winter in their wagons and tents, by reason of which exposure many perished, among whom were a number of delicate women and children. CHAPTER XLIII. A PROPHET'S REBUKE. It is time now that we turn our attention to what befell Joseph Smith and his fellow-prisoners. The first day from Far West they made twelve miles, camping at night on Crooked River. A strong guard was placed around the prisoners, who watched them closely. The next morning the Prophet Joseph had a word of comfort for his brethren. He spoke to each one quietly saying: "Be of good cheer, brethren, the word of the Lord came to me last night that our lives should be given us; and that whatever we might suffer during this captivity, not one of our lives should be taken." [A] [Footnote A: Autobiography of Parley P. Pratt, page 210.] The reader will pardon me if I anticipate sufficiently to say that this remarkable prophecy was verily fulfilled: not one of their lives was sacrificed. The same day this prophecy was made, the prisoners reached the Missouri River, and were hurried across into Jackson County, for General Clark had sent word to Lucas to bring the prisoners to him at Richmond; but Wilson was determined to exhibit the prisoners at Independence. On the journey Wilson became more friendly towards his prisoners and conversed freely with them in relation to the disturbances which had taken place in Jackson County, in 1833. General Wilson, it must be remembered, was the man who kept a store about one mile west of Big Blue, and seven or eight miles west of Independence; and who was active in driving the saints from Jackson County and burning their homes. Of the part he took in these proceedings he boasted as if it was some laudable work he had accomplished, though he admitted that he and his associates then, and now, were the aggressors, and that the manner of life followed by the saints was blameless. On the fourth the prisoners and their guards arrived at Independence, and though it was raining, the prisoners were driven about the streets for the purpose of exhibiting them to the crowds which had come together to see them. They were placed in an old, vacant house where many came to see them during that and the following day. Among those who came on the first day was a lady, who innocently inquired which one of the men it was the "Mormons" worshiped. Joseph was pointed out to her as the one, and she inquired of him if he professed to be the Lord and Savior. To which he replied that he "professed to be nothing but a man, and a minister of salvation, sent by Jesus Christ to preach the Gospel." This astonished the lady and her eager questions brought from the prophet, ever willing to preach the gospel either in freedom or in bondage, a discourse on the principles he was sent to teach. The lady broke down in tears, and left their dingy prison with a prayer for their safety and deliverance. Joseph's native eloquence and the truth he advocated had gained another triumph, for not only was the lady overcome with what she heard, but it had its effect upon all who listened. In a day or two the prisoners were removed from their miserable quarters where the floor had been their bed and blocks of wood their pillows, to the best hotel in the city, where they were treated kindly and allowed to move about pretty freely, with a small guard to watch their movements. Subsequently, however, they had to pay their own expense at this hotel, and exorbitant charges were made for every comfort afforded them. During the few days that Joseph and his fellow-prisoners remained at Independence, several messages were sent from General Clark's headquarters at Richmond to have the "Mormon" leaders sent there immediately. General Wilson, however, found it difficult to secure a guard to accompany them, as no one would volunteer, and when men were drafted they refused to obey orders. At last three men were obtained as a guard, and on the morning of the eighth of November they set out for Richmond. They traveled down the south bank of the Missouri River to a ferry kept by a Frenchman by the name of Roy. Here they crossed the river, and after going about a half a mile lodged for the night at a private house. The guard who accompanied the prisoners came more as a protection to them than to hinder them from escaping, and the people in and about Independence appeared willing for the prisoners to escape. The guards had been drinking during the day, and not infrequently the prisoners were sixty or eighty rods in the rear or ahead of them. When night found them at the private house before mentioned, sleep so overpowered the guards that they gave their arms into the hands of the prisoners that they might protect themselves if occasion to do so should occur; and that was quite likely since they were in a neighborhood filled with their most bitter enemies. The night passed, however, without any disturbance, and the next morning the journey to Richmond was continued. Before starting a number of armed and rough-looking men, gathered about the prisoners with curses and threats, and the guards alarmed for their safety, sent a messenger to Richmond to obtain a stronger guard. Without waiting for its arrival, the little company proceeded on its journey, but had not gone far when they met Colonel Sterling Price and a guard of seventy soldiers. Arriving at Richmond, Joseph and his brethren were thrust into an old, vacant house under guard. Soon afterwards they were visited by General Clark who was introduced to them. The prisoners made an effort to find out the charges against them, but Clark evaded their questions and shortly withdrew. Clark had left the room but a few minutes when Colonel Price came in accompanied by a blacksmith of the name of John Fulkerson, carrying a log chain and a number of pad-locks. The windows to the house were nailed down, and the seven prisoners from Independence were chained together by the ankles; Price's guard of ten men standing with guns poised, and their thumbs on the hammers for instant use. In the meantime General Clark was searching for authority to try the prisoners before a court-martial, and it would appear from the testimony of a brother, by the name of Grant, that he had concluded to so proceed, and had even given the sentence of the court before an investigation had occurred; for this young man by the name of Grant, (given name not known), but a brother-in-law to William Smith, brother to the Prophet Joseph, lodged at the hotel where Clark made his headquarters. He saw that general select the men who were to shoot the "Mormon" leaders on the morning of the twelfth of November. He saw these men choose their rifles and load them with two balls in each; after which Clark said to them: "Gentlemen, you shall have the honor of shooting the "Mormon" leaders on Monday morning at eight o'clock." [B] [Footnote B: Testimony of Hyrum Smith, Times and Seasons, volume 4, page 252.] Some of the friends of the captive brethren intimated to the general that he had no authority to try the prisoners by court-martial; whereupon he sent to Fort Leavenworth to obtain the military code of laws, which he searched for several days for authority to try the prisoners as he had proposed, by court-martial. At last he had to give it up, but he did it with great reluctance. He visited the prison where Joseph and his brethren were confined, and told them he had decided to deliver them to the civil authorities; and informed them they were accused of "treason, murder, arson, larceny, theft, and stealing." The prisoners then were delivered into the hands of the civil authorities, and an investigation was begun before Austin A. King, the circuit judge, and Thomas C. Birch, the prosecuting attorney for the State. The examination of the witnesses for the State continued from the eleventh of November to the twenty-sixth. Each night after the day's examination the prisoners who had been brought down from Independence were taken to their gloomy prison and chained together, while about fifty of their brethren and fellow-prisoners, who had been brought from Far West, were kept under guard in an open unfinished, court-house, exposed to the excessive coldness of that inclement season. The constitution of Elder Rigdon was so delicate, that in consequence of the exposure and hardships he was forced to endure under this cruel persecution, his health broke down and at last he lost his reason; yet he was chained to his companions and compelled to remain in the presence of a noisy and unruly and unfeeling guard. His daughter, who was the wife of George W. Robinson, one of the prisoners fastened to the same chain with her father, was at last permitted to come to the prison and care for her afflicted father. Lovingly, tenderly this delicate young woman with her first born babe at her breast, nursed her afflicted father through those gloomy days, and through her tenderness and anxious care nursed him back to health and reason. The guard, under Colonel Price, was perhaps the most foulmouthed and villainous that could possibly be brought together. They related to each other their deeds of murder and rapine, and boasted of raping virtuous wives and maidens, until the prisoners were heart-sick with the disgusting details of their crimes. Parley P. Pratt relates an incident that occurred in the prison one night when the guards were unusually obscene, which we give entire in that writer's own language: I had listened [to the guard's boasts of defiling wives and maidens by force] till I became so disgusted, shocked, horrified and so filled with the spirit of indignant justice that I could scarcely refrain from rising upon my feet and rebuking the guards; but had said nothing to Joseph, or any one else, although I lay next to him and knew he was awake. On a sudden he arose to his feet, and spoke in a voice of thunder, or as the roaring lion, uttering as near as I can recollect, the following: "_Silence!_ ye fiends of the the infernal pit. In the name of Jesus Christ I rebuke you, and command you to be still; I will not live another minute and hear such language. Cease such talk, or you or I die _this instant._" He ceased to speak. He stood erect in terrible majesty. Chained and without a weapon; calm, unruffled, dignified as an angel, he looked upon the quailing guards, whose weapons were lowered or dropped to the ground; whose knees smote together, and who shrinking into a corner, or crouching at his feet, begged his pardon, and remained quiet till a change of guards. I have seen the ministers of justice, clothed in magisterial robes, and criminals arraigned before them, while life was suspended on a breath, in the courts of England. I have witnessed a congress in solemn session to give laws to nations; I have tried to conceive of kings, or royal courts, of thrones and crowns, and of emperors assembled to decide the fate of kingdoms; but dignity and majesty have I seen but once, as it stood in chains, at midnight in a dungeon, in an obscure village in Missouri. CHAPTER XLIV. "A STRONG POINT FOR TREASON." FIFTEEN days were consumed in taking testimony for the State. At the expiration of that time the judge ordered the defendants to bring forth their rebutting testimony or he would thrust them into prison. "I could hardly understand what the judge meant," says Hyrum Smith, "as I considered we were in prison already." The names of forty persons, residents of Far West, were given to the court to be called as witnesses for the defense, and the subpoenas for them were placed in the hands of "Captain" or "Parson," which ever title the reader may be best pleased to know him by, for he was both captain of a gang of mobbers and a supposed minister of Christ, and now an arm of the civil power--any way it was Bogard of Crooked River battle fame. He took with him a force of fifty men and started for Far West; and in the course of a few days returned with the forty men. They were at once put under arrest and by this cunning were prevented from appearing as witnesses. After executing this _coup de main_ the judge petulantly exclaimed: "Gentlemen, you must get your witnesses or you shall be committed to jail immediately." Most of the brethren felt very much discouraged at the turn affairs had taken, but Hyrum Smith, under the advice of General Doniphan and Lawyer Reese, gave the names of some twenty other persons at Far West, who were desirable as witnesses. The same man was ordered to bring the witnesses to Richmond, but in the meantime the people at Far West had learned of the intrigue being practiced upon them, and the persons whose names Bogard took with him, who had not left the State, kept out of the way and he returned to Richmond with but one man who was wanted, and he was thrust into jail and not allowed to testify. The judge again urged the prisoners to bring on their witnesses, telling them it was the last day he would hold the court open for them. While the brethren were in consultation with their lawyers a Mr. Allen passed the window and Hyrum Smith beckoned to him to come inside, and the prisoners then informed the court that they had one witness who was ready to be sworn. But at this juncture the prosecuting attorney, Birch, objected to having the witness testify, as this court was merely investigating the case, and not trying it, notwithstanding the frequent calls from the court asking the accused to procure witnesses. General Doniphan here lost his patience, and rising to his feet he said: "I'll be G---d----d if the witness is not sworn. It is a d---d shame to treat these defendants in this manner. They are not allowed to put one witness on the stand; while the witnesses they have sent for have been captured by force of arms and thrust into the 'bull pen,' to prevent their testifying." No sooner, however, had Allen begun his testimony than he was taken by the nape of the neck by a brother-in-law of the priest Bogard, kicked out of the room and made to run for his life. During this preliminary examination Judge King appeared extremely anxious to fasten the crime of treason upon Joseph Smith and his associates; and to that end he bent every energy, knowing that if a charge of that character were sustained against them he could refuse them bail. The judge asked one of the witnesses if the "Mormons" sent missionaries to foreign countries. He was answered in the affirmative. "Do the 'Mormons' profess a belief in the seventh chapter of Daniel, and the twenty-seventh verse?" [A] asked the judge. [Foonote A: "And the kingdom and dominion, and the greatness of the kingdom under the whole heavens shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him" [meaning Christ.]--Daniel 7:27.] "Certainly they do," replied the witness. "Then," said Judge King, turning to the clerk of the court, and speaking with that dignity all judges are supposed to possess, "put that down; that is a strong point for treason!" The examination resulted in the Prophet Joseph, his brother Hyrum, Sidney Rigdon, Lyman Wight, Caleb Baldwin and Alexander McRae being committed on a charge of treason, and sent to Liberty jail, in Clay County. Parley P. Pratt, Morris Phelps, Lyman Gibbs, Darwin Chase and Norman Shearer were committed on a charge of murder for the part they took in the battle of Crooked River; and were to remain in prison at Richmond. The fifty-six other brethren that had been sent to Richmond as prisoners by General Clark, and the forty brought down by Bogard under the pretense that they were to be witnesses on behalf of their brethren, were either released or admitted to bail. Those admitted to bail, together with those who went on their bonds, were subsequently driven from the State so that the bail was forfeited. Having followed the brethren in bonds thus far, we must turn our attention to what befell the main body of the Saints. CHAPTER XLV. EXODUS FROM MISSOURI. It will perhaps be remembered that the saints at Diahman were given a very limited time by General Wilson in which to leave for Far West--only ten days. Therefore in their flight to Far West they left much of their stock and property behind them. On the first of December the "Mormon" committee that had been granted the privilege of moving freely between Diahman and Far West for a limited time proposed to a committee of Daviess County citizens, viz., W. P. Peniston, Dr. K. Kerr, and Adam Black, that the "Mormon" committee be allowed, first, to employ twenty teams and their drivers to move the property of the saints from Diahman to Far West; and, second, that they be allowed to collect all stock the "Mormon" people owned in Daviess County, and that on a given day a committee from said county examine the stock and accompany the "Mormon" committee and the stock out of the county, the brethren binding themselves on their part not to take any stock from the county after this general drive. These propositions were accepted by the Daviess County committee, and duly executed, though much of the stock belonging to the saints had been driven away, or shot down to supply the mob forces with beef. It was during these trying times that Brigham Young, afterwards the President of The Church, began to exhibit those executive qualities which so eminently fitted him as a great leader. By the apostasy of Thomas B. Marsh, the presidency of the quorum of the Twelve Apostles devolved upon him, hence also the leadership of The Church during the absence of the First Presidency. Was God training him for leadership in that greater exodus to take place a few years later? He called together those members of the High Council of the Far West stake of Zion that still remained in Far West, and enquired of them as to their faith in the Latter-day work, first telling them that his own faith was unshaken. All the members present expressed their undying faith in the gospel, and their confidence in Joseph Smith as a prophet of God. The council was then reorganized; the vacancies caused by absence or apostasy were filled up, and the council was prepared to do business. Elders John Taylor and John E. Page, both of whom had previously been chosen by revelation for the office, were ordained members of the quorum of the Twelve Apostles, on the nineteenth day of September, under the hands of Brigham Young and Heber C. Kimball. This work of setting in order the High Council and filling the vacancies in the quorum of the Apostles being accomplished, Elder Young waited upon Bishop Partridge and proposed to him that they adopt some plan to remove the poor from the State, that they might not fall victims to the governor's exterminating order. The bishop's reply was rather ungracious, for he said: "The poor may take care of themselves, and I will take care of myself!" "Well," said Elder Young, "if you will not help them out, I will." Here, however, I would suggest to the reader not to judge the bishop too harshly for the petulant expression he allowed to escape him at that moment. Let it be remembered that when the bishop first became connected with The Church he was a man of considerable means: and now, in consequence of frequent drivings, and caring for his brethren, he found himself stripped of nearly all his earthly possessions, and sorely perplexed as to the future. No wonder then, if, in a moment of forgetfulness, he made the remark quoted above. Those were days that tried men's souls, be not surprised if good men and true had their periods of despondency. Elder Young's activity and zeal in the matter of caring for the poor were unbounded. A public meeting was called, not only of the saints but also of the citizens of Caldwell County and the poverty and distress of many of the saints presented to them. Several gentlemen, not members of The Church, expressed themselves as being of opinion that an appeal should be made to the citizens of upper Missouri, inviting their assistance towards furnishing means to remove the poor from Caldwell County. Whether such an appeal was made or not, I cannot say, but rather think not, as a resolution was adopted at this meeting as follows: "_Resolved,_ That it is the opinion of this meeting that an exertion should be made to ascertain how much [means] can be obtained from individuals of the society [church]; and that it is the duty of those who have, to assist those who have not, that thereby we may, as far as possible, within and of ourselves, comply with the demands of the Executive." So that the generosity of the people of upper Missouri I think was not appealed to by the saints that were driven from among them. At a subsequent meeting, similar in character to the one alluded to, Elder Young offered this resolution: "_Resolved,_ That we this day enter into a covenant to stand by and assist each other, to the utmost of our abilities, in removing from this State, and that we will never desert the poor who are worthy, till they shall be out of the reach of the general exterminating order of General Clark, acting for and in the name of the State." This resolution was adopted, and a committee of seven appointed to superintend the removal of the saints. A committee was also appointed to draft a covenant that should bind the saints in an agreement to assist each other to the extent of their available property to remove from the State of Missouri, in accordance with the orders of the governor; this covenant was drawn up in due form and signed by the faithful brethren. Elder Young secured eighty names to this covenant the first day he took hold of it, and three hundred the next. The Prophet Joseph, not willing to be behind the other brethren in the good work, hearing what was going on through those who visited him while in prison, from his gloomy dungeon at Liberty, sent the brethren a hundred dollars to assist in removing the Saints. Charles Bird was appointed to go down towards the Mississippi and make deposits of corn for the use of the saints as they should make their way out of the State. He was also to make contracts for ferriage and arrange whatever else might be necessary for their comfort and security. Thus all things were prepared for the exodus of The Church from the unfriendly State of Missouri. No sooner had these arrangements been perfected than Elder Young, whose wisdom and activity had doubtless given offense to the enemies of The Church, had to flee from Far West to escape the vengeance of the mob. He went to Illinois. In his labors, Elder Young had been materially assisted by the support and counsels of Heber C. Kimball, John Taylor and the members of the various committees that had been appointed, to whom was now left the execution of the plans that had been laid for the removal of The Church. I can not dwell upon all the details of that exodus. All I need say here is that it was managed with consummate wisdom; and, in view of all the difficulties in the way, with less suffering than could have been expected. By the twentieth of April nearly all the saints, variously estimated from twelve to fifteen thousand, had left the State where they had experienced so much sorrow; and found a temporary resting place in the State of Illinois, chiefly in the city of Quincy and vicinity, but a few settled in the then Territory of Iowa. CHAPTER XLVI. AGAIN THE PASSIVELY GOOD--PETITIONS. It must not be supposed that all the people of Missouri sanctioned the outrages committed against The Church. On the contrary there was here and there an honorable man who protested against the conduct of the mob and the authorities; and occasionally some newspaper would deplore the action of the State against the saints. Among the men who were moved with sympathy by their sufferings was Michael Arthur. He wrote to the representatives in the State legislature from Clay County, relating the vile atrocities that were heaped upon the heads of the defenseless saints after they had surrendered their arms to General Clark. He represented that the "Mormons" were willing to leave the State, in fact that they were making every effort that their limited means would permit them to make to get away, and suggested that a company of reliable men under the command of Geo. M. Pryer be authorized to patrol on the line between Daviess and Caldwell counties with authority to arrest any one they found disturbing the peace, that the "Mormons" might be protected while they were making preparations to leave the State. And if it was impracticable to organize this company of men, then he suggested that the arms taken from the "Mormons" be returned to them, that they might defend themselves from the barbarous attacks of their enemies. Nor were the saints wanting in attention to the instructions of the Lord in the matter of petitioning for a redress of their grievances. For as soon as the legislature was convened they sent a statement of all the wrongs heaped upon them during their sojourn in the State of Missouri, from the time they first settled in Jackson County to the treaty forced upon them at Far West by Generals Lucas and Clark, and the outrages that had been committed against them since the surrender of their arms. After detailing the story of their wrongs, they asked: first, that the legislature pass a law rescinding the exterminating order of Governor Boggs; second, they asked an expression of the legislature, disapproving the conduct of those who compelled them to sign a deed of trust at the muzzle of the musket, and of any man in consequence of that deed of trust taking their property and appropriating it to the payment of damages sustained, in consequence of trespasses committed by others; third, that they receive payment for the six hundred and thirty-five arms that were taken from them, which were worth twelve or fifteen thousand dollars; fourth, that an appropriation be made to reimburse them for their loss of lands from which they had been driven in Jackson County. The petition closed in these words: In laying our case before your honorable body, we say that we are willing, and always have been, to conform to the Constitution and laws of the United States, and of this State. We ask in common with others the protection of the laws. We ask for the privileges guaranteed all free citizens of the United States and of this State to be extended to us, and that we may be permitted to settle and live where we please, and worship God according to the dictates of our own conscience without molestation. And while we ask for ourselves this privilege, we are willing all others should enjoy the same. Elder David H. Redfield was appointed to present this petition to the legislature; and on that mission he arrived at Jefferson City on the seventeenth day of December. The same day of his arrival he had an interview with Governor Boggs, in which the governor manifested much interest, and on being informed that the Missourians were committing depredations against the saints, promised to write Judge King and Colonel Price ordering them to put down every hostile appearance. In the course of this conversation Boggs admitted that the "stipulations entered into by the Mormons to leave the State, and signing the deeds of trust, were unconstitutional and not valid." "We want the legislature to pass a law to that effect, showing that the stipulations and deeds of trust are not valid and are unconstitutional," said Redfield, and went on to say if they did not, the character of the State was forever lost. Previous to the arrival of Redfield, the governor's exterminating order, General Clark's reports, the report of the _ex parte_ investigation at Richmond, and a lot of other papers, had been forwarded to the legislature and referred to a special joint committee. That committee reported the day following Redfield's arrival at Jefferson City, the eighteenth of December. And to show in what bad repute these documents were held by this committee, I need only say that it refused to allow them to be published with the sanction of the legislature, because the evidence adduced at Richmond in a great degree was _ex parte_ and not of a character to be desired for the basis of a fair and candid investigation. The report concluded with three resolutions: one to the effect that it was inexpedient at that time to prosecute further the inquiry into the cause of the late disturbances; another to the effect that it was inexpedient to publish any of the documents accompanying the governor's message in relation to those disturbances; the last favored the appointment of a joint committee from the house and senate to investigate the troubles and the conduct of the military operations to suppress them. These resolutions were subsequently referred to a joint select committee with instructions to report a bill in conformity thereto, and to which I shall again allude. The day after, the committee reported in relation to that part of the governor's message relating to the "Mormon troubles," and on the documents accompanying it. The petition from the saints was read, amid profound stillness of the house, and at its conclusion an angry debate followed, in which quite a number of the members testified to the correctness of the statements made in the petition and to the cruelties practiced upon the saints, but they were in the minority. On the sixteenth of January, Mr. Turner, the chairman of the select joint committee before alluded to, in conformity with the resolution passed, reported "A bill to provide for the investigation of the late disturbances in the State of Missouri." The bill consisted of twenty-three sections. It provided for a joint committee composed of two members of the senate and three members from the house, which was to meet at Richmond on the first Monday in May and thereafter at such time and places as it saw proper. The committee was to select its own officers; issue subpoenas and other processes, administer oaths, keep a record, etc. This bill was introduced on the sixteenth of January, and on the fourth of February called up for its first reading, but on motion of Mr. Wright was laid on the table till the fourth of July. He knew that by that time, since the governor's exterminating order was still in force, that the "Mormons," in obedience to that cruel edict, would all have left the State, and then there would be no need of an investigation. That was the fate of the bill. It was never afterwards brought up. The legislature in its magnanimity appropriated two thousand dollars to relieve the sufferings of the people in Daviess and Caldwell Counties, the "Mormons" were to be included. And now came an opportunity for the Missourians of Daviess County to display their generosity. Having filled their homes with the household effects of the saints; their yards with the stock they had stolen; their smoke houses with "Mormon" beef and pork; they concluded they could get along without their portion of the appropriation and allowed the two thousand dollars to be distributed among the "Mormons" of Caldwell County! Judge Cameron and a Mr. McHenry superintended the distribution of this appropriation. The hogs owned by the brethren who had lived in Daviess County were driven down into Caldwell, shot down and without further bleeding were roughly dressed and divided out among the saints at a high price. This and the sweepings of some old stores soon exhausted the legislative appropriation, and amounted to little or nothing in the way of relief to the saints. Subsequently this same legislature, while the petition of the saints for a redress of their wrongs was lying before it, appropriated two hundred thousand dollars to defray the expenses incurred in driving the "Mormons" from the State, and dispossessing them of their property! By that act the legislature became a party to the deeds of the mob forces, urged on in their cruelties by the executive of the State; for that legislature had sealed with its approval all that had been done, by paying the mob that had executed the plan devised for the expulsion of the "Mormon" people. CHAPTER XLVII. THE ESCAPE OF THE PROPHET FROM MISSOURI. The winter of 1838-9 must have been a trying one to Joseph the Prophet and his associates immured in Liberty prison. The gloom of their prison life must have caused them less sorrow than the anxiety they felt for the safety of their families and friends, who were being abused and insulted by a heartless mob, even while making arrangements to leave the State. Still there were occasional glimpses of sunshine breaking through the clouds. Some of the faithful brethren called occasionally, bringing them the news from their families and their people, and the progress being made in the preparations to leave the State. Letters also from their families were brought to them, so that they were not altogether cut off from that sweet communion which affection breeds. Nor was the Lord unmindful of them, but he communed with them, and through the Prophet Joseph some of the noblest revelations ever given to The Church were received in that gloomy stone prison known as Liberty jail.[A] [Footnote A: See Doc. & Cov. Sec. 121, 122 and 123.] Nor were Joseph and his companions neglectful in making every proper effort to obtain justice from the State authorities. On the contrary they exhausted every means their minds could conceive of to regain their liberty. They petitioned the legislature, but without availing anything. Failing here, they petitioned the supreme court of the State twice for a writ of habeas corpus, but each time the petition was denied by Judge Reynolds, who subsequently became governor of the State.. They then petitioned the county court, and in about three weeks afterwards Judge Turnham came into their prison and said he had permitted Sidney Rigdon to get bail, but he had to do it in the night; and that he would have to make his escape in the night as his enemies had sworn they would kill him if they could find him. The judge said that he dared not admit the others to bail, lest it should cost him his own life, as well as theirs. The judge informed the prisoners that the whole scheme for the expulsion from the State of the "Mormon" people was arranged early in the spring, and that every officer in the State from the governor down was connected with the plot. He said the governor was now heartily sick of the whole transaction and would grant them a release if he dared; but the matter had gone beyond his control. However, the judge bid the prisoners to be of good cheer, as the governor had arranged a plan for their escape. In April the prisoners were taken to Daviess County, where they expected to be tried. Here they found Judge Thomas C. Birch on the bench--formerly the prosecuting attorney for the State in the _ex parte_ examination of the Prophet and his companions before Judge King at Richmond, and the man who was connected with the court-martial that condemned them to be shot in the public square at Far West. They were arraigned by a grand jury, composed of men connected with the massacre at Haun's Mill, some of whom, while under the influence of liquor, boasted of their deeds of cruelty at that horrible butchery. This grand jury did double service. During the day it acted as a court of inquiry, at night members of it were chosen by turns to act as a guard over the prisoners! After ten days passed in this manner, the jury reported indictments against the prisoners, for "treason, murder, arson, theft and stealing." The prisoners asked for a change of venue to Marion County. That was denied, but one was given them to Boone County, and Judge Birch made out the mittimus without date, name, or place; and the prisoners in charge of the sheriff and four other men and a two horse team and wagon started for Boone County. Passing through Diahman the prisoners were allowed to purchase two horses of the guard, giving some clothing for one, and their note for the other. The third day out from Gallatin three of the guards and the sheriff got drunk and went to bed. The sheriff, previously having shown the prisoners the mittimus made out by Judge Birch, now also informed them that Birch had told him not to take the prisoners to Boone County. After exposing the plan that had been laid for their escape by the authorities, the sheriff assured the prisoners that he should take a good drink of whiskey and go to bed, and they could do as they pleased. Accordingly when all the guards but one were asleep, that one, who, by the way, was sober as well as awake, assisted them to mount their horses and escape. Ten days later they arrived among their friends in Illinois. The Prophet in a signed summary of the persecutions endured by himself and his people in Missouri says:-- Before leaving Missouri I had paid the lawyers at Richmond thirty-four thousand dollars in cash, lands, &c.; one lot which I let them have, in Jackson County, for seven thousand dollars, they were soon offered ten thousand dollars for it, but would not accept it. For other vexatious suits which I had to contend against, the few months I was in the State, I paid lawyers' fees to the amount of about sixteen thousand dollars, making in all about fifty thousand dollars, for which I received very little in return; for sometimes they were afraid to act on account of the mob, and sometimes they were so drunk as to incapacitate them for business. But there were a few honorable exceptions. Among those who have been the chief instruments and leading characters in the unparalleled persecutions against The Church of Latter-day Saints, the following stand conspicuous, viz.: Generals Clark, Wilson and Lucas; Colonel Price, and Cornelius Gilliam; Captain Bogart also, whose zeal in the cause of oppression and injustice was unequalled, and whose delight has been to rob, murder and spread devastation among the saints. He stole a valuable horse, saddle and bridle from me, which cost two hundred dollars, and then sold the same to General Wilson. On understanding this, I applied to General Wilson for the horse, who assured me, upon the honor of a gentleman and an officer, that I should have the horse returned to me; but this promise has not been fulfilled. All the threats, murders and robberies, which these officers have been guilty of, are entirely overlooked by the executive of the State; who, to hide his own iniquity, must of course shield and protect those whom he employed to carry into effect his murderous purposes. I was in their hands, as a prisoner, about six months; but notwithstanding their determination to destroy me, with the rest of my brethren who were with me, and although at three different times (as I was informed) we were sentenced to be shot, without the least shadow of law (as we were not military men), and had the time and place appointed for that purpose, yet through the mercy of God, in answer to the prayers of the saints, I have been preserved and delivered out of their hands, and can again enjoy the society of my friends and brethren, whom I love, and to whom I feel united in bonds that are stronger than death; and in a State where I believe the laws are respected, and whose citizens are humane and charitable. During the time I was in the hands of my enemies, I must say, that although I felt great anxiety respecting my family and friends, who were so inhumanly treated and abused, and who had to mourn the loss of their husbands and children who had been slain, and, after having been robbed of nearly all that they possessed, were driven from their homes, and forced to wander as strangers in a strange country, in order that they might save themselves and their little ones from the destruction they were threatened with in Missouri, yet so far as I was concerned, I felt perfectly calm, and resigned to the will of my Heavenly Father. I knew my innocency, as well as that of the saints, and that we had done nothing to deserve such treatment from the hands of our oppressors. Consequently, I could look to that God who has the hearts of all men in his hands, and who had saved me frequently from the gates of death, for deliverance; and notwithstanding that every avenue of escape seemed to be entirely closed, and death stared me in the face, and that my destruction was determined upon, as far as man was concerned, yet, from my first entrance into the camp, I felt an assurance that I, with my brethren and our families, would be delivered. Yes, that still small voice, which has so often whispered consolation to my soul, in the depth of sorrow and distress, bade me be of good cheer, and promised deliverance, which gave me great comfort. And although the heathen raged, and the people imagined vain things, yet the Lord of Hosts, the God of Jacob, was my refuge; and when I cried unto him in the day of trouble, he delivered me; for which I call upon my soul, and all that is within me, to bless and praise his holy name. For although I was "troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed." The conduct of the Saints, under their accumulated wrongs and sufferings, has been praiseworthy; their courage in defending their brethren from the ravages of the mobs; their attachment to the cause of truth under circumstances the most trying and distressing which humanity can possibly endure; their love to each other; their readiness to afford assistance to me and my brethren who were confined in a dungeon; their sacrifices in leaving Missouri, and assisting the poor widows and orphans, and securing them houses in a more hospitable land; all conspire to raise them in the estimation of all good and virtuous men, and has secured them the favor and approbation of Jehovah, and a name as imperishable as eternity. And their virtuous deeds and heroic actions, while in defense of truth and their brethren, will be fresh and blooming when the names of their oppressors shall be either entirely forgotten, or only remembered for their barbarity and cruelty. Their attention and affection to me, while in prison, will ever be remembered by me; and when I have seen them thrust away and abused by the jailer and guard, when they came to do any kind offices, and to cheer our minds while we were in the gloomy prisonhouse, gave me feelings which I cannot describe; while those who wished to insult and abuse us by their threats and blasphemous language, were applauded, and had every encouragement given them. However, thank God, we have been delivered. And although some of our beloved brethren have had to seal their testimony with their blood, and have died martyrs to the cause of truth; yet Short though bitter was their pain, Everlasting is their joy. Let us not sorrow as "those without hope;" the time is fast approaching when we shall see them again and rejoice together, without being afraid of wicked men. Yes, those who have slept in Christ shall he bring with him, when he shall come to be glorified in him, and admired by all those who believe; but to take vengeance upon his enemies and all those who obey not the gospel. At that time the hearts of the widows and fatherless shall be comforted, and every tear shall be wiped from off their faces. The trials they have had to pass through shall work together for their good, and prepare them for the society of those who have come up out of great tribulation, and have washed their robes and made them white in the blood of the Lamb. Marvel not, then, if you are persecuted; but remember the words of the Savior: "The servant is not above his Lord; if they have persecuted me, they will persecute you also;" and that all the afflictions through which the saints have to pass, are in fulfillment of the words of all the prophets which have spoken since the world began. We shall therefore do well to discern the signs of the times as we pass along, that the day of the Lord may not "overtake us as a thief in the night." Afflictions, persecutions, imprisonments and deaths, we must expect, according to the Scriptures, which tell us, that the blood of those whose souls were under the altar could not be avenged on them that dwell on the earth, until their brethren should be slain as they were. If these transactions had taken place among barbarians, under the authority of a despot, or in a nation where a certain religion is established according to law, and all others proscribed, then there might have been some shadow of defense offered. But can we realize that in a land which is the cradle of liberty and equal rights, and where the voice of the conquerors who had vanquished our foes had scarcely died away upon our ears, where we frequently mingled with those who had stood amidst "the battle and the breeze," and whose arms have been nerved in the defense of their country and liberty, whose institutions are the theme of philosophers and poets, and held up to the admiration of the whole civilized world--in the midst of all these scenes, with which we were surrounded, a persecution the most unwarrantable was commenced, and a tragedy the most dreadful was enacted, by a large portion of the inhabitants of one of those free and independent States which comprise this vast Republic; and a deadly blow was struck at the institutions for which our fathers had fought many a hard battle, and for which many a patriot had shed his blood, and suddenly was heard, amidst the voice of joy and gratitude for our national liberty, the voice of mourning, lamentation and woe? Yes! in this land, a mob, regardless of those laws for which so much blood had been spilled, dead to every feeling of virtue and patriotism which animated the bosom of free men, fell upon a people whose religious faith was different from their own, and not only destroyed their homes, drove them away, and carried off their property, but murdered many a free-born son of America--a tragedy which has no parallel in modern, and hardly in ancient, times; even the face of the red man would be ready to turn pale at the recital of it. It would have been some consolation, if the authorities of the State had been innocent in this affair; but they are involved in the guilt thereof, and the blood of innocence, even of _children,_ cries for vengeance upon them. I ask the citizens of this vast Republic, whether such a state of things is to be suffered to pass unnoticed, and the hearts of widows, orphans and patriots to be broken, and their wrongs left without redress? No! I invoke the genius of our Constitution. I appeal to the patriotism of Americans, to stop this unlawful and unholy procedure; and pray that God may defend this nation from the dreadful effects of such outrages. Is there not virtue in the body politic? Will not the people rise in their majesty, and with that promptitude and zeal which is so characteristic of them, discountenance such proceedings, by bringing the offenders to that punishment which they so richly deserve, and save the nation from that disgrace and ultimate ruin, which otherwise must inevitably fall upon it? JOSEPH SMITH, Junior. The other prisoners who had been left in Richmond during this dreary winter, in the spring were taken to Columbia, in Boone County, and during the summer also escaped and joined their fellow exiles in Illinois. CHAPTER XLVIII. A PROPHECY THAT DID NOT FAIL. Before concluding this writing I wish to refer to a matter before briefly alluded to. On July 8, 1838, the Lord had given a revelation to the Twelve Apostles through Joseph, the Prophet, in which John Taylor, John E. Page, Wilford Woodruff and Willard Richards were chosen to fill the vacancies in the quorum of the Twelve, and the Apostles were to take leave of the saints in Far West on the twenty-sixth day of April, 1839, on the building spot of the Lord's House, and from thence depart over the great waters to preach the gospel in foreign lands. It had been the constant boast of the mob throughout the persecutions we have been relating, that this was one of "Joe Smith's" revelations, at least, that should not be fulfilled. Yet at the time appointed, the twenty-sixth day of April, five of the Twelve Apostles arrived there, having come from Quincy by various routes to elude the vigilance of their enemies, together with a number of Elders, High Priests and Priests. The five Apostles ordained Wilford Woodruff and George A. Smith members of their quorum, thus making the number of Apostles present seven, a majority of the Twelve, and hence competent to transact business as a quorum. They also ordained a number to the office of Seventy. They excommunicated a number of persons from The Church; prayer was offered up by the Apostles in the order of their standing in the quorum. A hymn known to the saints as Adam-Ondi-Ahman was sung. After this hymn was sung, Elder Alpheus Cutler, the master-workman of the Lord's House, laid the south-east corner stone in its position, and then said, in consequence of the peculiar situation of the saints, it was deemed prudent to discontinue further labor on the House until the Lord should open the way for its completion. The Apostles then took leave of some seventeen saints, who were present, and started on their way to fill their missions beyond the great Atlantic Ocean. Thus was fulfilled that revelation in every particular, notwithstanding the boasts of the mob which said it should fail of fulfillment. So important do I deem the fulfillment of this prophecy, however, that I give here the official report of the proceedings of that meeting, signed by the president of it:-- At a conference held at Far West by the Twelve, High Priests, Elders and Priests, on the twenty-sixth of April, 1839, the following resolution was adopted-- Resolved: That the following persons be no more fellowshipped in The Church of Jesus Christ of Latter-day Saints, but excommunicated from the same, viz.:--Isaac Russell, Mary Russell, John Goodson and wife, Jacob Scott, Senior, and wife, Isaac Scott, Jacob Scott, Junior, Ann Scott, Sister Walton, Robert Walton, Sister Cavanaugh, Ann Wanlass, William Dawson, Junior, and wife, William Dawson, Senior, and wife, George Nelson, Joseph Nelson and wife and mother, William Warnoch and wife, Jonathan Maynard, Nelson Maynard, George Miller, John Grigg and wife, Luman Gibbs, Simeon Gardner and Freeborn Gardner. The council then proceeded to the building spot of the Lord's House; when the following business was transacted--Part of a hymn was sung, on the mission of the Twelve. Elder Cutler, the master-workman of the House, then re-commenced laying the foundation of the Lord's House, agreeably to revelation, by rolling up a large stone near the southeast corner. The following of the Twelve were present--Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page and John Taylor, who proceeded to ordain Wilford Woodruff and George A. Smith (who had been previously nominated by the First Presidency, accepted by the Twelve, and acknowledged by The Church)--to the office of the Twelve, to fill the places of those who are fallen. Darwin Chase and Norman Shearer (who had just been liberated from Richmond prison, where they had been confined for the cause of Jesus Christ,) were ordained to the office of the Seventies. The Twelve then offered up vocal prayer in the following order--Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page, John Taylor, Wilford Woodruff and George A. Smith. After which we sung Adam-Ondi-Ahman, and then the Twelve took their leave of the following saints, agreeably to the revelation, viz.: Alpheus Cutler, Elias Smith, Norman Shearer, William Burton, Stephen Markham, Shadrach Roundy, William O. Clark, John W. Clark, Hezekiah Peck, Darwin Chase, Richard Howard, Mary Ann Peck, Artimesia Grainger, Martha Peck, Sarah Grainger, Theodore Thurley, Hyrum Clark and Daniel Shearer. Elder Alpheus Cutler then placed the stone before alluded to in its regular position, after which, in consequence of the peculiar situation of the saints, he thought it wisdom to adjourn until some future time, when the Lord shall open the way; expressing his determination then to proceed with the building; whereupon the conference adjourned. BRIGHAM YOUNG, President. JOHN TAYLOR, Clerk. CHAPTER XLIX. A STATE'S SHAME. This brings me to the close of the story of the Missouri Persecutions. We have seen a people start out under the direction of the Lord to build up the City of Zion to his holy name; but because of their disobedience and failure to observe strictly those conditions upon which the Lord had promised them success in accomplishing so great a work, they were driven entirely from that county and state where that city is to be founded. We have seen a proud, sovereign state of the great American Union, with a constitution that guaranteed the largest possible religious and civil liberty to its citizens, ignore both the spirit and letter of that constitution. We have seen its officers shamefully violate the laws passed in pursuance of it; and from the chief executive down enter into plots to destroy the saints of God, or drive them from the State; in accomplishing which, they were guilty of the most cruel barbarity. It is no palliation of their offense to say that the saints had not strictly kept the commandments of God. Their offenses were against the laws of God rather than the laws of man; delinquencies that fell not under the power of the State to correct. So far as the State of Missouri was concerned, she was not justified in trampling on her own constitution and laws, and permitting not only her people but the officers of the State to commit outrages against an innocent people that would put savages to the blush of shame. I impeach the State of Missouri before the Bar of Nineteenth Century Civilization; and affirm that in the five years between 1833 and 1838, she permitted and became a party to acts of robbery, violence and blood which are a disgrace to the age and its boasted spirit of progress and toleration. I charge that Missouri was guilty of crimes the perpetration of which forbids the claim that in the United States of America, and in this enlightened century, there has been an abandonment of the barbarities of past ages. Before the great Bar of History, I impeach the State of Missouri. In the years from 1833 to 1838 there were committed within her borders and against an unoffending, and law-abiding people, acts of shameful robbery, arson, mob-violence; willful, wanton slaughter of men, women and children; worst of all, rape upon virtuous wives and maidens; and, at the last, illegal banishment of some twelve thousand people from the State. For these crimes, repeatedly committed and numerous, no offender was ever brought to punishment by the State. On the contrary the machinery of its government was employed and its officers exerted themselves to further oppress the innocent sufferers; so that instead of being a means for their protection, the government was made an engine for their oppression; and its legislature turning a deaf ear to the story of their wrongs, made liberal appropriations from the State treasury to defray the expenses of those who committed the outrages against them and drove them from the State. I impeach the State of Missouri before the Bar of American Constitutions and Institutions; and charge that in the crimes permitted and by her officers perpetrated against the Latter-day Saints in the five years between 1833 and 1838, she both deserted and violated the principles of government upon which the State is founded. By failing--nay, worse, by refusing at first to protect by the majesty and righteous execution of her laws, and next by becoming an assailant and robber of the unoffending Latter-day Saints, she denied to them and deprived them of the right to property, the right to pursue happiness, the right to be free the right to worship God after the dictates of their own consciences. And by denying to them and depriving them of these rights, Missouri violated the fundamental principles of American government, and outraged American institutions. Lastly, I charge Missouri's historians, both those who have written the history of the counties in which the outrages I have detailed occurred, as well as the historians of the State at large, with having glazed over these deeds of infamy. They have either withheld or misrepresented the facts, and have descended so low as to become apologists for the State and the officers that could perpetrate and become a party to such acts of injustice, rapine and murder. The statements of fact in these pages are irrefutable and easy of verification. They can neither be successfully denied, gainsaid, nor explained away; nor can the impeachment of the State of Missouri before the Bar of History, Civilization or of American Institutions. The otherwise grand State of Missouri is stained with dishonor; because of her treatment of the Latter-day Saints on her escutcheon is to be seen the blotch of innocent blood unavenged. In undertaking the task of writing this history, the one thought above all others in my mind has been the desire to present to the youth of the Latter-day Saints, many of whose fathers passed through these trying scenes, with a circumstantial account of them that they might know how much was endured by their fathers for the truth's sake; that they might learn to prize it, not only for what it is in itself, but also to prize it to some degree for what it cost the fathers. But at the close of my task I find myself convinced that it is equally important that the people of Missouri and of the United States should have the plain facts presented to them, that they may not unwittingly, as the general tendency now is, become in a manner parties to the crime by approving what was done in that period, and thus fall under the displeasure of God, whose words are equally strong against those who shed the blood of the saints and the prophets, and those who applaud such crimes. APPENDICES. APPENDIX I. "MORMONS" IN JACKSON COUNTY. (_Taken from the "History of Jackson County, Missouri," published by Union Historical Co., Kansas City, Missouri,_ 1881, _pp._ 250 _to_ 269, _inclusive._) A very prominent feature of the early history of Jackson County was the trouble between the "Mormons" and other citizens during 1831 and 1832, which led to the expulsion of the former from the county during the latter part of the year 1832. This sect was brought into existence on the sixth day of April, 1830, near Manchester, New York. The first society consisted of six persons--Joseph Smith, Sr., Joseph Smith, Jr., Hyrum Smith, Samuel Smith, Oliver Cowdery and Joseph Knight. The three Smiths last mentioned were brothers, and sons of Joseph Smith, Sr., and Joseph Smith, Jr., was the reputed author of the new faith, and is the prophet of "Mormon" history. This Smith family came from Vermont, where Joseph, Jr., was born at Sharon, in Windsor County, December 23rd, 1805. They are represented by their neighbors, both in Vermont and New York, to have been a shiftless, worthless family. The parents are represented as having been dishonest, unreliable, ignorant and superstitious, and the sons seemed to have inherited all these peculiarities. A part of the business of the father was that of "water witch," in which capacity he went about the country with a hazel rod divining where water could be found by digging wells, by the writhings of the rod when held in the hands in a peculiar manner. Young Joseph is reported to have been a wild, reckless boy, dishonest, untruthful and intemperate. As he grew toward adult age he adopted his father's profession of "water-witching," and afterwards added to it the more practical business of digging the wells he thus located. While in this capacity he discovered a smooth, round stone of peculiar shape while digging a well for a Mr. Chase near Manchester. This he adopted as a "peep stone," and pretended that by placing it in his hat in a peculiar way it had the miraculous power of revealing to him where lost and stolen articles could be found, and he then added this to his previous miraculous business of "water-witchery." During the decade from 1820 to 1830 a great religious revival swept over the country, and gave rise to the phenomena known as "jerks!" This excitement raged greatly in western New York and in the neighborhood of the Smiths. Joseph, Jr., and some of his sisters and brothers became converted at one of the revivals, but Joseph was greatly vexed in spirit by the uncertainty as to which of the sects was the right one. He became a constant reader of the Bible for a time, but subsequently fell again into his old ways, and later events indicate that he fell also into some new ones, which have extended the peculiarities of his nature much beyond the sphere of his personal influence and beyond the period of his time. He put forth the claim that in September, 1823, God sent messengers to him to say that he was forgiven for his sins. Again in 1826, he claimed an angel visited him with the information that in the Hill Cumorah, not far from Manchester, were hidden certain golden plates which he was to unearth and translate. These plates were exhumed in September, 1826, as Joseph represents it, "with a mighty display of celestial machinery," and were delivered by the angels to him. These plates were afterwards translated by Joseph Smith, Oliver Cowdery, a school-master, and one Martin Harris, and published in the early part of the year 1830 as the "Book of Mormon." Another account of the origin of the Book of Mormon is that it was written as a historical romance, to account for the Indians in America, in 1812, by a Mr. Solomon Spaulding, a retired preacher, and presented to Mr. Patterson, a bookseller in Pittsburg for publication, together with a preface representing it to have been taken from plates dug up in Ohio. Mr. Patterson did not think the enterprise would pay, and hence did not publish it; but Sidney Rigdon, afterwards quite noted in early "Mormon" history, was then at work in the office of Mr. Patterson, and it is suggested that he stole the manuscripts, and had his full share in bringing "Mormonism" into existence, though he did not appear in connection with it for some months after the organization of the first society. But, however the book may have come, Joseph Smith appears from the first as prophet, and directed the movements of the new sect by what he claimed to be divine revelations, and put forth the most extravagant claims for himself and his prophetic powers. This was a time particularly favorable for the cultivation of such a superstition. The religious ideas prevailing at the time of the religious excitement referred to, embraced the belief in the direct dealings of God with man, very much after the manner represented in ancient Jewish history, which made such pretenses as these peculiarly liable to be accepted. Immediately after the organization of the first society, as above stated, there was an administration of the sacrament, and the laying on of hands for the "Gift of the Holy Ghost." Five days afterward, on the 11th of May, Oliver Cowdery preached the first sermon on the new faith, and before the close of the month, at Colesville, Browne [A] County, New York, there was what was claimed by the new sect to be miracles performed. From this the new sect took strong root with the ignorant and superstitious, and it gained members rapidly, notwithstanding the prophet was several times arrested for misdemeanors. In August, Paxley P. Platte [B] and Sidney Rigdon appeared as "Mormons," and soon after Orson Platte [C] was converted and baptized into the new sect. [Footnote A: This should be Broome County.] [Footnote B: Should be Parley P Pratt.] [Footnote C: Should be Orson Pratt.] The work of propagandation now became very active and effective. Smith put forth a revelation that mundane things were about to be brought to an end, a claim that was likely to strike terror into the hearts of the ignorant and superstitious, after the strong religious excitement that had been prevailing, and with the ideas of hell and the future state at that time current in theology. This was industriously proclaimed by the preachers, and accompanied with the narration of Smith's miracle, and the injunction to seek safety in the new Church. Its effect upon the ignorant and superstitious was very great, and by October, 1830, the society numbered fifty, and by June, 1831, about two thousand. Rigdon having taken up his residence near Kirtland, Ohio, had gathered around him about fifty very fanatical people. In January, 1831, he visited Smith in New York, and Smith returned with him to Kirtland, and soon afterward there was a gathering of all the adherents at Kirtland. This is known in "Mormon" history as the "First Hegira." The sect, at this time, as at all others, was composed of ignorant, superstitious and fanatical people prepared by these qualities to accept anything marvelous that might be told them, or to do anything to which they might be directed by one imposed upon them as a prophet or something demanded of them by the Lord. Such were the character of the people whom Smith attempted to settle in Jackson County. In June, 1831, Smith put forth a revelation to the effect that the final gathering place of the saints, which name they had now assumed, was to be in Missouri. Accordingly he set out with a few elders for the new land of promise, arriving at Independence in July. Here he put forth another revelation stating that this was the land, or as he put it, "the Zion that should never be moved," and that the whole land was "solemnly dedicated to the Lord and his saints." They began at once to build and at first erected a log house in Kaw township about twelve miles from Independence. On the 2nd of August, he gave out another revelation that the site of the great temple was three hundred yards west of the court house in Independence, and accordingly on the 3rd of August the spot was taken possession of by Joseph Smith, Sidney Rigdon, Edward Partridge, W. W. Phelps, Oliver Cowdery, Martin Harris and Joseph Coe, and dedicated with great ceremony, and followed by an "accession of gifts" from God. The next day, August 4th, another and larger party arrived from Kirtland, and the first "general conference" in the Land of Zion was immediately held. During this conference Smith gave utterance to another revelation, stating that the whole land should be theirs and should not be obtained "but by purchase or by blood." The situation, surroundings and leadership of these people seemed to impress their ignorant and superstitious minds with the idea that they were a chosen people designed in the purposes of God, to effect some great reformation in the world, and they seemed to have imagined that they occupied a similar position to that assigned by the Bible to the ancient Jews at the time of their escape from Egyptian bondage and replanting in Canaan. From this extravagance the way to others was open, easy and natural. In their poverty, the purchase of the "whole land" by them was manifestly not intended, and hence they seemed to expect that in some way the Lord would establish them in the possession of Missouri without that. Assuming this that they were the holy people of the Lord, that the Lord was the real owner of all things, and that all his possessions were free to them, they were not calculated to be respectful of the rights and interest of their non-"Mormon" neighbors _But though no overt acts of transgression upon such rights were being committed,_[D] the rapidly gathering members of the "Mormons," their ignorance, poverty and fanaticism, and the boastfulness and assurance with which they reiterated their belief in their destined possession of the country, backed by Smith's significant revelations and the dishonesty of the methods of the leaders, made the new sect an object of profound solicitude to the people. [Footnote D: Italics are mine.--_R._] In August following the "general conference," Smith and Rigdon returned to Kirtland, where they established a mill and a bank, the latter being an irresponsible "wild cat" concern that failed soon after its notes were well afloat, which failure was attended by another revelation to Smith, directing him and Rigdon to depart at night for Missouri. Soon after their arrival at Kirtland in August, W. W. Phelps was appointed to purchase a press and establish a Church paper in Independence, to be called the _Evening and Morning Star._ The prospectus for this paper appeared in February, 1832, and the paper itself in June following. On the 25th of March, 1832, Smith and Rigdon, while away from home, were seized by a mob and tarred, feathered and beaten for attempting to establish communism, and for forgery and dishonest dealings. In April, 1832, Smith being at Independence, a council was held and the printing press set up with religious ceremonies. In June the paper made its appearance and further excited the apprehensions of the citizens by an article on "Free People of Color," which was understood by the slave-holding population of Missouri to mean that the new sect were what was then appropriately called "abolitionists," and which in the excitement of that time about slavery, were as obnoxious to slave-holders as though they possessed the "cloven foot." This was a further cause of apprehension and led to a reply in a pamphlet entitled, "Beware of False Prophets!" In the spring of 1833, the "Mormons" numbered fifteen hundred in Jackson County. They had nearly taken possession of Independence, and were rapidly extending their settlements. They grew bolder as they grew stronger, and daily proclaimed to the older settlers that the Lord had given them the whole land of Missouri; that bloody wars would extirpate all other sects from the country; that it would be "one gore of blood from the Mississippi to the border," and that the few who were left unslain would be the servants of the saints, who would own all the property in the country. At the same time they fell into equal extravagance regarding spiritual things, and declared themselves "kings and priests of the Most High God," and all other religious sects as reprobates, the creation of the devil designed to speedy destruction, and that all but themselves were doomed, cast away Gentiles, worse than the heathen and unfit to live. They notified all "Gentiles" who were building new houses and opening new farms that it was needless, that the Lord would never allow them to enjoy the fruits of their labor and that in a few months the "Gentiles" would have neither name nor place in Missouri. At the same time that these extravagances were thus indulged, there does not appear to have been any more lawlessness among them or by them than would result from any equal number of low, ignorant people, so that while their presence was rapidly becoming insufferable, _they were doing nothing that would warrant their legal expulsion._[E] Still their numbers constantly increased by accessions from the east and from time to time large and enthusiastic meetings were held. In addition to their paper they had established a Church store in Independence, which was kept by Bishop Partridge. During the spring and summer it began to be manifest that they would be strong enough at the fall election to control the election of officers, and the other settlers could not regard, except with grave apprehension, the filling of the county offices by members of such a sect. These apprehensions were intensified by scandalous stories, which about this time began to reach Missouri about the leaders of the sect in Ohio, and as the feeling of apprehension increased, there arose a state of restlessness and friction closely bordering upon open hostility. However, beyond some mutual petty annoyances, such as throwing stones at houses, breaking down fences, etc., there was no open action taken until the 20th of July, when a number of citizens, about four hundred, assembled to take action on the situation. [Footnote E: Italics are mine.--_R._] The following account of this meeting is taken from a report published in the _Western Monitor,_ at that time published by Weston F. Birch, at Fayette, Mo.: "The meeting was organized by calling Colonel Richard Sampson to the chair, and appointing James H. Flournoy and Colonel Samuel D. Lucas as secretaries. "Messrs. Russell Hicks, Esq., Robert Johnson, Henry Childs, Esq., Colonel James Hambriglet, Thomas Hudspeth, Joel F. Chiles, and James M. Hunter, were appointed to draft an address; the meeting then adjourned and convened again, when the following was presented: "This meeting, professing to act not from the excitement of the moment, but under a deep and abiding conviction, that the occasion is one that calls for cool deliberation, as well as energetic action, deem it proper to lay before the public an _expose_ of our peculiar situation, in regard to this singular sect of pretended Christians, and a solemn declaration of our unalterable determination to amend it. "The evil is one that no one could have foreseen, and it is therefore unprovided for by the laws, and the delays of legislation would put the mischief beyond remedy. "But little more than two years ago some two or three of these people made their appearance in the upper Missouri, and they now number some twelve hundred souls in this county, and each successive autumn and spring pours forth its swarms among us, with a gradual falling of the character of those who compose them, until it seems that those communities from which they come were flooding us with the very dregs of their composition. Elevated, as they mostly are, but little above the condition of our blacks, either in regard to property or education, they have become a subject of much anxiety on that point, serious and well-grounded complaints having already been made of their corrupting influence on our slaves. * * * * * * * "When we reflect on the extensive field in which the sect is operating, and that there exists in every country a leaven of superstition that embraces with avidity notions the most extravagant and unheard-of, and whatever can be gleaned by them from the purlieus of vice and the abodes of ignorance, it is to be cast like a waif into our social circles. It requires no gift of prophecy to tell that the day is not far distant when the civil government of the county will be in their hands; when the sheriff, the justices and the county judges will be 'Mormons,' or persons wishing to court their favor from motives of interest or ambition. "What would be the fate of our lives and property in the hands of jurors and witnesses who do not blush to declare, and would not upon occasion hesitate to swear that they have wrought miracles, and have been the subjects of miraculous and supernatural cures; have conversed with God and his angels, and possess and exercise the gifts of divination and of unknown tongues, and fired with the prospect of obtaining inheritances without money and without price, may be better imagined than described. * * * * * * * "And we do hereby most solemnly declare, "That no 'Mormon' shall in future move into and settle in this county. "That those now here shall give a definite pledge of their intention, within a reasonable time, to move out of the county, shall be allowed to remain unmolested until they have sufficient time to sell their property and close their business without any material sacrifice. "That the editor of the _Star_ be required forthwith to close his office, etc. * * * * * * "That those who fail to comply with these requisitions be referred to those of their brethren who have the gift of divination and of unknown tongues to inform them of the lot that awaits them." Compliance with these demands being refused, the people assembled, tore down the printing office, scattering the materials and paper on the ground, and took Bishop Partridge, and a man named Charles Allen, to the public square, where they stripped and tarred and feathered them. Mr. Gilbert, who was now connected with the store, agreed to close it, and the mob then dispersed until the twenty-third. On the 23rd of July, this convention of citizens again convened and a committee was appointed to confer with the "Mormon" leaders. This committee was met by Messrs. Phelps, Partridge, Gilbert, and Messrs. Covil, Whitmer and Morley, elders of the sect. Between them an agreement was made to the effect that Oliver Cowdery, W. W. Phelps, William McLellin, Edward Partridge, Lyman Wight, Simeon Carter, Peter and John Whitmer, and Harvey Whitlock, were to remove from the county on or before January 1, 1834, and were to use their influence to secure the removal of all the saints--one-half by January 1st, the other half by April 1, 1834; John Corril and Algernon Gilbert were to be allowed to remain as agents to settle up the business of those removing; the _Star_ was not again to be published nor any other press set up in the county; Mr. Phelps and Mr. Partridge, if their families removed by January 1st, were to be allowed to come and go in settling up their business. The committee of citizens pledged themselves to use their influence to see that no violence was to be used against the saints while compliance to the agreement was being observed. This agreement as reported to the meeting, was unanimously adopted by the citizens, and the minutes signed by the chairman, Richard Sampson, and the secretaries, S. D. Lucas, J. H. Flournoy. In September Orson Hyde and W. W. Phelps were appointed by the "Mormons" as a delegation to Governor Dunklin, then Governor of Missouri, and to represent the affairs already recited, and to ask for protection. They prepared and presented to the Governor, October 8th, a long memorial setting forth a long list of grievances, wrongs and intimidations which they had suffered at the hands of the people of Jackson County. The Attorney-General being absent, Governor Dunklin declined to take any action until his return, so that it was not until the 19th of October that they received his decision. The case presented to him was an _ex parte_ one, and it received a decision which led the "Mormon" leaders to rely upon his protection. He denied the right of any citizens to take into their own hands the redress of the grievances, and recommended the "Mormons" to appeal to the civil courts by affidavit and legal process for redress of the wrongs complained of, and promised them a faithful enforcement of the laws. In pursuance of this action of the Governor, the leaders resolved not to abide by the agreement made with the people in July. Preparations for removal from the county were stopped and their leaders engaged Messrs. Woods, Reese, Doniphan and Atchison to defend them and prosecute for them in the courts. This aroused the citizens again, and although the "Mormons" had not so violated the law as to enable the people to proceed against them by legal process, the prospect, from the facts already stated, were regarded by the people as so extraordinary as to warrant extraordinary measures. Their safety, it appeared to them, depended upon the expulsion of the "Mormons" from the county by force, and they at once began preparations to that end. On the 31st day of October, a party of forty or fifty armed men, without other warrant than their own judgment of the requirements of the situation, visited a settlement of the "Mormons" on the Big Blue, destroyed ten houses and whipped a number of men. On the night of the 1st of November another party visited a settlement about twelve miles southwest of Independence, where Parley P. Pratt had assembled a force of about sixty men; here they encamped for the night and put out guards, two of which, Robert Johnson and a man named Harris, had an encounter with Pratt, whom one of them knocked down with a musket. They were then captured by Pratt's party and detained over night. The same night they were attacked in Independence and houses were stoned, doors broken down, etc. Part of A. S. Gilbert's house was pulled down and the doors of the store were broken in and the goods scattered on the street. A party of "Mormons," summoned from a neighboring settlement, saved part of the goods and attempted to have a man named Richard McCarty arrested for participation in the affair, but the Justice of the Peace applied to, Samuel Weston, refused to issue a warrant for the purpose. At the same time other "Mormon" settlements were visited by the people and great consternation was caused thereby among the women and children, the men having fled, but no injury was done them. The next day, November 2nd, all the Independence "Mormons," numbering about thirty families, left town and gathered together for protection. The same day people made another attack on the Big Blue settlement, when they unroofed another house. They attacked also another settlement about six miles from Independence. The next day, November 3rd, Joshua Lewis, Hiram Page and two other "Mormons" went to Lexington to ask protection from the circuit court, which was refused; while others applied to Justice of the Peace Silvers at Independence, with a like result. A number of persons at this time visited the "Mormons" and advised them to leave the country, as the people were so incensed at them that their lives were in danger. This was Sunday, and the "Mormons" had a rumor among them that a general massacre was impending for Monday. When Monday came the citizens collected and took possession of a ferry belonging to the "Mormons" across the Blue, but they soon abandoned it and gathered in greater numbers at Wilson's store about one mile west of it. A party of "Mormons," numbering about thirty, started from an adjacent settlement to help those on the Blue, but hearing of the assembly of the citizens at the store, fled through the cornfields and were pursued by the citizens. Later in the day a party of about thirty arrived from the settlement on the prairie where Pratt had encountered the guards a few nights before, and between them and the citizens a fight occurred, in which Hugh L. Brozeal and Thos. Linville of the citizens were killed and a "Mormon" named Barber fatally wounded. This fight created the greatest excitement throughout the county. The same day Richard McCarty caused Gilbert and Whitney to be arrested for assaulting him in Independence Saturday night, and for causing his arrest and attempting to prosecute him afterward. The situation of affairs now was that no "Mormon" could receive justice from the public courts any more than a citizen could have received justice in a trial by "Mormons." The conduct of the "Mormons" had so disrupted public peace and order that the county was virtually in the hands of a mob. In this situation Samuel C. Owens, clerk of the county court, advised Gilbert and Whitney to go to jail as a means of protection, and they, together with W. E. McLellin and a Mr. Coville and Morley, and one other "Mormon," took this advice. During the night, Gilbert, Coville and Morley were taken out for the purpose of an interview with their fellow "Mormons," but on being returned next morning were fired upon by a party of six or seven citizens. Coville and Morley ran and escaped, but Gilbert was retained by the sheriff. The balance of the party were released next day. The next day, November 5th, brought still more exciting times, for rumors from both sides exaggerated the scenes that had transpired; the citizens gathered to the number of hundreds from all parts of the county; the "Mormons," too, were rallying, one hundred of them collecting about a mile west of Independence. There they halted, waiting to learn the condition of affairs. They were informed that the militia had been ordered out for their protection and that Colonel Pitcher was in command. Upon application to this officer the "Mormons" were told that there was no alternative, they must leave the county forthwith; and deliver into Col. Pitcher's hands certain ones of their number to be tried for murder; and to give up their arms. To these demands the "Mormons" yielded. The arms, about fifty guns of all sorts, were surrendered; the men present accused of being in the skirmish the evening before, were given up for trial; and after being kept in durance for a day and night Col. Pitcher took them into a cornfield near by and said to them, "Clear out!" Following this event small parties went over the country warning the "Mormons" away wherever found, and not unfrequently using violence to the men when any of them were caught. This was continued by the infuriated citizens until the "Mormons" had all fled the county. They attempted to find refuge in adjoining counties, but Clay was the only one that would receive them. This was the end of "Mormonism" in Jackson County, but not the end of the Mormon trouble, for through the influence of their attorneys, and in the absence of such open violations of law as would have warranted their legal expulsion from the county, they were able to impress Governor Dunklin with the idea that they were then the victims of a ruffianly mob and were being persecuted on account of their religion. Hence for several years afterward there was a sort of support given them by the governor, which, though insufficient to reinstate them in Jackson County, was sufficient to inspire them with the hope, and caused them to expect and to some extent propose to return. This kept up the trouble. Whether the people were justified in so employing violence to rid themselves of an obnoxious sect, the members of which had not so violated the law as to warrant their legal expulsion, was shown by the events of the next few years. The "Mormons" settled finally in Clay, Carroll, Ray, Caldwell and Daviess counties, where they grew strong and prosperous, and, as in Jackson County, became correspondingly arrogant and unbearable. They took political possession of Daviess County, and there and in Caldwell County began to put in practice the things the people in Jackson County had apprehended and to prevent which they expelled them from the county. After making for themselves a record for treason, arson, burglary, theft, murder, and a long list of other crimes, they were finally, in 1838, expelled from the State by Governor Boggs, whom they attempted afterward, on the 6th day of May, 1842, to assassinate while sitting in his house at Independence.[F] [Footnote F: For an investigation of this subject see "Rise and Fall of Nauvoo," by the author of "Missouri Persecutions."] A quite detailed account of their efforts to get back to Jackson County, and of the action of Governor Dunklin, and the negotiations between them and the people of Jackson County, has been furnished in the following, which, it will be observed, is as favorable to the "Mormons" as possible: November 21st, R. W. Wells, attorney-general of Missouri, wrote to the legal counsel employed by the saints, that he felt warranted in advising them that in case the "Mormons" expelled from Jackson County desired to be reinstated, he had no doubt the governor would send them military aid. He further advised that the "Mormons" might organize into militia and receive public arms for their own defense. Judge Ryland also wrote Attorney Amos Reese, stating that the governor had inquired of him respecting the "outrageous acts of unparalleled violence that have lately happened in Jackson County;" and wished to know whether the "Mormons" were willing to take "legal steps against the citizens of Jackson County." He further wished to know whether a writ issued by him upon the oath of Joshua Lewis and Hiram Page had been handed to the sheriff for service; and if so what was the fate of the writ. This letter was dated November 24, 1833. In answer to the governor's inquiries Mr. Gilbert wrote that officer on November 29th, giving the following reasons why an immediate court of inquiry could not be held. "Our Church is scattered in every direction: some in Van Buren, (a new county;) a part in this county, (Clay;) and a part in Lafayette, Ray, etc. Some of our principal witnesses would be women and children, and while the rage of the mob continues, it would be impossible to gather them in safety to Independence. And that your excellency may know of the unabating fury with which the last remnant of our people remaining in that county are pursued at this time, I here state that a few families, perhaps fifteen to twenty, who settled themselves more than two years ago on the prairie, about fifteen miles from the county seat of Jackson County, had hoped from the obscurity of their location that they might escape the vengeance of the enemy through the winter; consequently they remained on their plantations, receiving occasionally a few individual threats, till last Sunday, when a mob made their appearance among them; some with pistols cocked and presented to their breasts, commanding to leave the county in three days, or they would tear their houses down over their heads, etc." * * * "An immediate court of inquiry called while our people are thus situated, would give our enemies a decided advantage in point of testimony, while they are in possession of their homes, and ours also; with no enemy in the county to molest or make them afraid." This letter was read and concurred in by Mr. Reese. Those people threatened on the 24th, as stated by Mr. Gilbert, fled into Clay County and encamped on the Missouri. December 6th, an additional memorial of facts and petition for aid, was sent to Governor Dunklin, setting forth the facts of their dispersion, and signed by six of the elders of The Church. A letter accompanied the petition, informing his excellency of the wish and intention of the saints to return to their homes, if assured of safety and protection. On Monday, December 24th, four families living near Independence, whose age and penury prevented their removal in haste, were driven from their homes; the chimneys of their houses were thrown down, and the doors and windows broken in. Two of these men were named Miller and Jones, Mr. Miller being sixty-five years old, and the youngest of the four. A court of inquiry was held in Liberty, Clay County, during December, which resulted in the arrest of Colonel Pitcher for driving the saints, or "Mormons," from Jackson, for trial by court-martial. Mr. Gilbert wrote Governor Dunklin from Liberty, Clay County, January 9, 1834, submitting for consideration the idea of the saints making the endeavor to purchase the property of a number of the most violent opposers, if such effort would be satisfactory, and help to solve the question peaceably. Governor Dunklin replied to the memorials and petitions of the saints in a friendly manner, avowing his desire and design to enforce the civil law, and if practicable, to reinstate those unlawfully dispossessed of their homes. Two clauses in this letter disclose something in reference to the peculiar animus of the persecution waging against the "Mormon" population. He wrote: "Your case is certainly a very emergent one, and the consequences as important to your society as if the war had been waged against the whole State; yet the public has no other interest in it, than that the laws be faithfully executed. Thus far, I presume, the whole community feel a deep interest, for that which is the case of the 'Mormons' today, may be the case of the Catholics tomorrow; and after them any other sect that may become obnoxious to a majority of the people of any section of the State. So far as a faithful execution of the laws is concerned, the executive is disposed to do everything consistent with the means furnished him by the legislature, and I think I may safely say the same of the judiciary. "As now advised, I am of the opinion that a military guard will be necessary to protect the State witnesses and officers of the court, and to assist in the execution of its orders, while sitting in Jackson County." An order was sent by the same mail from the governor, directing the captain of the Liberty Blues, a military organization, to comply with the requisitions of the circuit attorney, in the progress of the trials that might ensue. This letter is dated February 4, 1834. Suits were instituted by Messrs. Phelps and Partridge, in the proper courts of Jackson County, and a dozen or so of the brethren summoned by subpoena to attend the sitting of the court of inquiry to be held. These witnesses were met February 23rd, at Everett's Ferry by the Liberty Blues, fifty strong, commanded by Captain Atchison, to guard them into Jackson County. They crossed the river, and encamped about a mile from it. From reports brought into camp by scouts sent out, Captain Atchison sent an order to Captain Allen for two hundred drafted militia, and to Liberty for ammunition. The next day the party reached Independence, where the witnesses met the district attorney, Mr. Reese, and the attorney-general, Mr. Wells; and from them it was ascertained that all prospect for a criminal prosecution was at an end. Mr. Wells had been instructed by the governor, to investigate, "as far as possible," the outrages in Jackson; but the determined opposition presented to the enforcement of the law, by those who had driven the "Mormons" out, prevented the performance of executive duty. The judge discharged Captain Atchison and his company of Blues, stating that their service was not needed and that officer marched out of town, with the witnesses under guard, to the tune of "Yankee Doodle." While all this was transpiring time passed on and others were made to suffer. One old man Lindsay, nearly seventy, had his house thrown down, his goods, corn and other property piled together and fired, but was fortunate, after the parties who did it left, to save a part of his effects through the exertions of a son. Lyman Leonard, one of those who was compelled to return from Van Buren County was dragged from his house, beaten and left for dead, but revived and escaped. Joshua Sumner and Barnet Cole were beaten severely at the same time. March 31st, 1834, Ira I. Willis went over from Clay County into Jackson to look for and reclaim a cow that had strayed. While at the house of Justice Manship, making proof to the ownership of the cow, he was set upon and cruelly whipped. April 10th, 1804,[G] a petition was prepared memoralizing the President of the United States, and stating the facts of the expulsion of the people from Jackson County; and further setting forth that an impartial investigation into their several individual wrongs in the county where those wrongs were committed was impossible; they therefore asked that the executive power of the United States be exercised in their protection. This memorial and petition was signed by one hundred and fourteen of the expelled refugees. [Footnote G: Doubtless should be 1834.] In answer to this petition the President by order replied that the matter of the petition was referred to the War Department, and the department declined interference, as it did not appear that the emergency warranting such interference had occurred. This information was dated May 2nd, 1834, and signed by Lewis Cass. On the same day Governor Dunklin wrote to Messrs. Phelps and others, that the court of inquiry, before which Lieut. Col. Pitcher was to answer, had decided that the demand made by the officer for the surrender of the arms of the saints on Nov. 5th, 1833, was improper, and an order was sent to Col. Lucas to return them. This order directed Col. Lucas to deliver to W. W. Phelps, E. Partridge and others, fifty-two guns and one pistol, received by Col. Pitcher from the "Mormons," Nov. 5th, 1833. The result of this order is seen from the following communication made to Gov. Dunklin, May 7th, 1834: "Since the 24th ult., the mob of Jackson County have burned our dwellings to the number of over one hundred and fifty. Our arms were also taken from the depository, (the jail,) about ten days since and distributed among the mob." * * * * * * * The order for the restoration was forwarded to Col. Lucas, at Independence, May 17th, with a statement that he might return the arms to either of the three ferries on the Missouri, the line between Jackson and Clay counties. Of this delivery of the order the governor was informed by letter dated May 29th. To the letter and order to Col. Lucas, that officer stated that he would reply by May 22nd, but before that time he removed to Lexington and did not reply what he would do. Some time in May the expelled "Mormons" and their friends in Clay County began the manufacture of weapons, in order to be prepared for defense if occasion again required it; and in this many of the influential men of the county encouraged them, in order, as they said, "to help the 'Mormons' to settle their own difficulties." In the fall and before the agreement to leave Jackson County had been made, by the "Mormons" afterward expelled, a number of their brethren in Ohio, including Joseph Smith, Sylvester Smith, Frederick Williams and others, not far from one hundred and fifty men in all, had made arrangements to move into Missouri, with the intent to aid their followers there in defending themselves, or to share with them the fate that might await them. Of their intention thus to enter the State as immigrants, they notified their brethren in Missouri, who by letter dated April 24th, 1834, informed the governor, asking that their arms be restored to them and they be reinstated in their homes with the privilege of maintaining themselves in those homes, when so reinstated, by force; further asking the governor to give them a guard to escort them to Jackson County, when their friends from the East arrived. This letter was signed by A. S. Gilbert and four others. This company above referred to, left Kirtland May 5th, 1834, and on June 5th, Mr. Gilbert notified the governor, in accordance with the opinion of Mr. Reese, district attorney, that the company was nearly to their journey's end; and again asked for an escort. In answer to the communications of Mr. Gilbert and others, Governor Dunklin made answer, dated at Jefferson City, June 6th, 1834, from which letter, directed to Col. J. Thornton, the following extracts are taken: "Dear Sir:--I was pleased at the reception of your letter, concurred in by Messrs. Reese, Atchison and Doniphan, on the subject of the Mormon difficulties. * * * A more clear and indisputable right does not exist, that the Mormon people, who were expelled from their homes in Jackson County, to return and live on their lands, and if they cannot be persuaded as a matter of policy to give up that right, or to qualify it, my course, as the chief executive officer of the State, is a plain one. The Constitution of the United States declares: 'That the citizens of each State shall be entitled to all privileges and immunities of citizens in the several States.' Then we cannot interdict any people who have a political franchise in the United States, from immigrating to this State, nor from choosing what part of the State they will settle in, provided they do not trespass on the property or rights of others. * * * And again, our Constitution says; That all men have a natural and indefeasible right to worship Almighty God according to the dictates of their own consciences.' I am fully persuaded that the eccentricity of the religious opinions and practices of the 'Mormons' is at the bottom of the outrages committed against them. They have the right constitutionally guaranteed to them, and it is indefeasible, to believe, and worship Joe Smith as a man, as an angel, or even as the true and living God, and to call their habitation Zion, the Holy Land, or even heaven itself. Indeed there is nothing so absurd or ridiculous, that they have not the right to adopt as their religion, so that in its exercise they do not interfere with the rights of others. * * * I consider it the duty of every good citizen of Jackson and adjoining counties, to exert themselves to effect a compromise of their difficulties, and were I assured I would not have to act in my official capacity in the affair, I would visit the parties in person and exert myself to the utmost to settle it. My first advice would be to the Mormons to sell out their lands in Jackson County, and to settle somewhere else, where they could live in peace, if they could get a fair price for them, and reasonable damages for injuries received. If this failed I would try the citizens and advise them to meet and rescind their illegal resolve of last summer; and agree to conform to the laws in every particular, in respect to the Mormons. If both these failed, I would then advise the plan you have suggested, for each party to take separate territory, and confine their numbers within their respective limits, with the exception of the public right of ingress and egress upon the public highway. If all these failed then the simple question of legal right would have to settle it. It is this last that I am afraid I shall have to conform my action to in the end, and hence the necessity of keeping myself in the best situation to do my duty impartially." To facilitate any effort that might be made to effect a settlement of the troubles, the governor appointed Col. Thornton as an aid to the commander-in-chief, and requested him to keep himself and the governor closely informed of all that was transpiring. The company emigrating from Ohio, under the charge of Joseph Smith, were joined at Salt River, Missouri, by a number from Michigan in charge of Hyrum Smith and Lyman Wright,[H] their united number being two hundred and five men. These were organized and drilled under Mr. Wright, who was appointed to the command of the whole force. [Footnote H: Wight.] June 9th, 1834, the governor issued a second order for the return of the arms, directed to Col. Pitcher, Col. Lucas having resigned his command and left the county. This order to Col. Pitcher required him to collect the arms, if not in his possession, and return them to Messrs. Phelps and Partridge and others from whom they were taken. June 10th, Judge John F. Ryland wrote to Mr. Gilbert from Richmond, requesting that the "Mormons" be called together at Liberty the following Monday, the 16th, at which time he would meet them with a deputation of some of the most respectable citizens of Jackson County and explain to them his views, stating further that he dreaded the consequences likely to ensue if he failed in his efforts to secure an amicable adjustment between the parties. This request was acceded to. Mr. Gilbert and others notified their brethren of the time and place of meeting and its object; and on the 16th the meeting was held, the citizens of Clay County, including the "Mormons," numbering between eight hundred and a thousand, assembled at the court house, where they were met by the judge and a deputation from Jackson County. At this meeting the citizens of Jackson County, through a committee consisting of Mr. Samuel C. Owens and nine others, submitted propositions in substance as follows: That they would purchase the lands and improvements of the "Mormons" at a valuation to be fixed by arbitrators to be agreed upon by the parties; that when these arbitrators should have been chosen, twelve of the "Mormons" should be permitted to go with the arbitrators to point out the lands and improvements to be valued, the people of the county guaranteeing their safety while so doing; that when these arbitrators should have fixed said valuation, the people of Jackson County would pay the same with one hundred per cent added thereto within thirty days after said report. That upon said payment so made the "Mormons" should execute deeds for the lands, and make no effort ever after to settle as a community or as individuals within the county. Both parties were to enter into bonds to keep the terms of the agreement when made. A counter proposition was that the "Mormons" should buy all the lands of the people of Jackson County and their improvements on the public lands, the valuation to be made in the same way by arbitrators, and the same addition of one hundred per cent to such valuation when reported, payment to be made by the "Mormons" within thirty days after said report of valuation, as in the first proposition. After the reading of this proposition, its adoption and enforcement were warmly urged by Mr. Owens, chairman of the deputation from Jackson County, and were as warmly met and opposed by Gen. Doniphan. Rev. M. Riley, of the Baptist church, urged the expulsion of the "Mormons," stating that they had "lived long enough in Clay County, and must either clear out or be cleared out." Mr. Turnham, the moderator of the meeting, answered this speech, counseling moderation, saying, among other things, "Let us be Republicans; let us honor our country and not disgrace it like Jackson County. For God's sake, don't disfranchise or drive away the 'Mormons.' They are better citizens than many of the old inhabitants." This expression was endorsed by Gen. Doniphan. Considerable excitement ensued, during which a quarrel occurred between some parties outside the door, in which one Calbert stabbed another man named Wales. Someone shouted into the door of the court room, "A man stabbed!" which broke up the meeting. Pending the restoration to order, Messrs. Phelps, McClellan and others consulted together and replied to the proposition, that they were not authorized to accede to either of the set of terms submited, but that they would give general notice and call a meeting of their brethren and make definite answer by the following Saturday or Monday, and that such answer should be placed in the hands of Judge Turnham, chairman of the meeting, earlier than the day named, if possible; assuring Mr. Owens and others that there was no design to open hostilities on the people of Jackson or other counties. They further pledged themselves to prevent any of their brethren coming from the east from entering into Jackson County. Messrs. Phelps and Gilbert submitted to Mr. Owens and others of the Jackson committee a reply dated June 21st, 1834, stating that they had consulted with their brethren, as agreed, and were authorized to state that the propositions as made to them June 16th, could not be acceded to. In the same communication they gave the assurance that there was no intention on the part of themselves or their brethren to invade the county of Jackson in a hostile manner. By this uniting, immediate conflict seemed to be averted, and the Jackson County committee returned home by way of the ferry, where is now the Wayne City landing. The boat was taken over to them and ten or twelve men and as many horses went aboard the boat. When about the middle of the Missouri the boat filled with water and sank; men, horses and all went down together. George Bradbury, David Lynch and James Campbell were drowned. S. V. Nolan could not swim, but catching hold of his horse's tail was hauled safely to the Jackson County shore. Samuel C. Owens and Thomas Harrington clung to the wreck of the boat and floated down a mile, and when the boat reached a sandbar Mr. Owens divested himself of all his clothes except his shirt, left the wreck and swam safely to the shore. He found a cow path which he followed to the main road. While traveling the path he found himself terribly annoyed by the sting of the nettle, but he walked to Independence, a distance of some four miles. Mr. Harrington hung to the boat and was drowned. William Everett swam to the Jackson shore and was washed against a drift and was found there ten days afterwards, one hand fast hold of a projecting snag. The other men swam back to the Clay County shore, where they all made it safe except Small-wood Nolan, who clung to a "sawyer" only a short distance from the shore. The men who made the shore built a fire and encouraged Nolan to "cling on" till they could rescue him. He did cling on with the grip of death. When daylight came and the men went in to take him off his scanty support, they found that the water was only waist deep and he could have waded to the shore with ease if he had known it. It was rumored that the "Mormons" had secretly bored holes in the boat above the customary water mark, but when loaded would sink to the holes and then fill with water. But the most reasonable idea was that the boat did not generally carry such heavy loads, hence the timbers had become dry and the corking loose, and when the water pressed against it gave way and the boat filled. Joseph Smith and his party passed through Richmond, Clay County, June 19th, and encamped between two branches of Fishing River, not far from their junction. Here they were met by five armed men, who informed them that sixty men from Ray and seventy from Clay counties were to meet others from different places and prevent their further progress. They also learned that two hundred from Jackson County were to cross the Missouri River at Williams' Ferry, there to meet the forces from Ray and Clay Counties, at Fishing River ford, and thence to attack and disperse or destroy them. Their designs, if entertained, were prevented, for on the night following a severe storm of wind and rain occurred, which raised the streams, flooded the country and prevented any hostile movements being made by either party. Mr. Smith's band moved out on the prairie on the 20th and encamped, where, on the 21st, they were visited by Col. Sconce and two other leading men from Ray County, who were anxious to know what were their intentions. Mr. Smith replied, stating that they had come to assist their brethren, bringing with them clothing and other supplies to aid them in being reinstated in their rights; and disclaimed any design to interfere with, or molest any people. These men returned from their visit, satisfied of the intentions of Mr. Smith and those with him, and rode through the neighborhood, using their influence to allay the excitement. Cornelius Gillium, sheriff of Clay County, went to the camp of Mr. Smith and party on June 22nd, and asked for Mr. Smith; and upon being presented to him, gave them some instructions concerning the peculiarities of the inhabitants of the county; and advised Mr. Smith and the rest as to the course that should be pursued by them to secure the protection of the people. Mr. Smith and those with him resumed their march to reach Liberty, Clay County, on the 23rd; but were met by Gen. Atchison and others when within six miles of the town, and were by them persuaded not to go to Liberty, as the people were too much incensed against them. The party, therefore turned away to the left and encamped upon the premises of a member of the fraternity named Burghardt, on the bank of Rush Creek. From here a proposition for settlement was agreed to on the part of the "Mormons," and was by them sent to Mr. S. C. Owens and others, the committee from Jackson County. This proposition was in substance as follows: That if the inhabitants of Jackson County would not permit them to return to their homes and remain in peace, then twelve disinterested men were to be chosen, six by each party to the strife, and these twelve men were to fix the value of the lands of those men resident in the county who were opposed to the "Mormons," and could not consent to live in the county with them; that when this valuation was made, the "Mormons" were to have one year in which to raise the money; that none of the "Mormons" should enter the county to reside until the money was paid; that the same twelve men were also to fix the amount of damages incurred by the "Mormons" in their expulsion, and the amount of damages so fixed should be taken from the aggregate sum to be paid by the said "Mormons" for the lands appraised by said arbitrators. On June 25th, Mr. Smith caused his company to be broken into small bands, and scattered them among the resident members. He also apprised Generals Doniphan, Atchison and Thornton of what he had done, informing them that his company of emigrants would so remain dispersed until every effort for an adjustment of differences had been made on their part, "that would in anywise be required of them by disinterested men of Republican principles." June 26th, by agreement among the elders of the "Mormons," a letter was prepared to Governor Dunklin, informing him of their arrival in Clay County, of their having been met by General Doniphan, of their present condition and the nature of the negotiations then pending, of the character of the proposals made by them, and notifying the governor that if the present effort for peace failed they should do all that could be required of them by human or divine law to secure peaceably their homes in Jackson County, their claim to which they would not abandon. They further notified the governor that within the week one of their brethren was taken by some citizens from Jackson County, and forcibly carried from Clay County across the Missouri, and after being detained in custody for a day and night was threatened and released. Also, that the houses of a number of their members in Clay County had been broken into and rifled of guns and arms during the absence of the men folks, the women being threatened and intimidated. On the same day they received a rejection of the proposals to Mr. Owens, by the way of their attorney, Mr. Reese. While encamped on Rush Creek the cholera broke out among them, and out of sixty-eight attacked thirteen died, among them John S. Carter, Eber Wilcox and Algernon S. Gilbert, he who was expelled from Independence. Mr. Gillium published the result of his visit to the "Mormon" camp, and the propositions made by them as stated above, in the _Enquirer,_ July 1st, 1834, and the whole country then became acquainted with the purposes and wishes of these worshipers. We quote from this publication the following: "We wish to become permanent citizens of the State, and bear our proportion in support of the government and to be protected by its laws. If the above propositions are complied with we are willing to give security on our part, and we shall want the same of the people of Jackson County, for the performance of this agreement. We do not wish to settle down in a body, except where we can purchase the land with money; for to take possession by conquest or the shedding of blood is entirely foreign to our feelings. The shedding of blood we shall not be guilty of, until all just and honorable means among men prove insufficient to restore peace." This declaration was signed by Joseph Smith, Jr., F. G. Williams, then acting president of The Church, Lyman Wright, Roger Orton, Orson Hyde and John S. Carter, all leading men among the "Mormons." It was directed to John Lincoln, John Sconce, George R. Morehead, James H. Long and James Collins. The "Mormons" also appointed a committee of their number, who drafted an appeal to the people of the United States, in which they set forth the purposes expressed by them in their statement to Mr. Gillium. This appeal was published and scattered abroad, but it is not known what effect it had, other than possibly to exasperate the feeling in Missouri against them. The message of the governor of Missouri to the general assembly of the State, then in session, communicated on November 20th, 1838, recommended a commission of both houses of the Legislature to inquire into the "Mormon" difficulties. The house, in committee of the whole on the state of the Republic, November 22nd, appointed a select committee of seven to co-operate with such number from the senate as that body might appoint, to inquire into the "causes of said disturbances, and the conduct of the military operations in suppressing them, with power to send for men and papers." The senate, on November 23rd, appointed Messrs. Turner, Noland and Scott, as their part of said committee, thus concurring in the action. This committee reported in the senate, on December 18th, that they had taken the matters submitted to them into consideration, and decided that they "thought it unwise and injudicious under all the circumstances of the case to predicate a report from the papers, documents, etc., purporting to be copies of the evidence taken before an examining court, held in Richmond, Ray County, for the purpose of inquiring into the charges alleged against the people called 'Mormons,' growing out of the difficulties between that people and other citizens of the State." The reasons given are: The evidence given in that examination was in a great degree _ex parte,_ and not of a character to afford a "fair and impartial investigation." The papers had been so certified as to satisfy the committee of their authenticity. There were still charges pending against some of the "Mormons" for treason, murder and other felonies, which charges were to be tried before the courts in the several counties, where such crimes were charged to have been committed. Publication of the evidence and papers referred to might affect seriously the right of trial by a "jury of the vicinage," by prejudicing public sentiment against the accused. Were the committee to act and send for papers and persons, it might interfere with the action of the courts wherein the suits were pending. For this reason the committee recommended the appointment of a committee, who should, after the adjournment of the assembly, go into the vicinity of the scenes of the difficulties, there to make inquiry and make proper report to the legislature of their inquiry and examination when concluded. Among other reasons given for such recommendation occur these: that the "documents, although serviceable in giving direction to the course of inquiry, are none of them, except the official orders and correspondence, such as ought to be received as conclusive evidence of the facts stated." And that it "would not be proper to publish the official orders and correspondence between the officers in command, and the executive, without the evidence on which they were founded; and that evidence is not sufficiently full and satisfactory to authorize its publication." The recommendations of the committee were concurred in by the senate, January 10th, and on the 16th Mr. Turner introduced a bill providing such inquiry; making it the duty of the commission when appointed to inquire into the causes of the disturbances. This bill passed after amendment, and being reported to the house was, on February 4th, 1839, laid on the table until July 4th, by 48 to 37. Pending the expiration of the time for which this bill to inquire into the causes of the disturbance of the peace in the various counties of Clay, Ray and Daviess, the history of the "Mormons" of the State is about as follows: After the removal from Jackson, and the acceptance of the final decision, nothing further appears of any settlement being attempted in Jackson County by the expelled party, or their brethren. Joseph Smith returned to Kirtland, Ohio, with many others, while some concluded to remain in the, to them, land of Zion; and these settled in and through the counties above named. Things did not long remain in a peaceful condition, however, and it became apparent that there would again be trouble. To avoid this, if possible, it appears that some of the leading men among the "Mormons" were sent to Richmond, Ray County, and made inquiry as to whether the citizens would be willing that they should settle upon the territory north of and contiguous to the county of Ray, at that time unorganized. To this no answer was given, and, taking it for granted that no objections would be offered, many removed, and Mr. James M. Hunt, in his "Mormon War," written in 1844, declares that: "Here, for some time, the Prophet concentrated his followers; houses were erected, as if by magic--improvements were prosecuted with such rapidity as to promise a flourishing town and country in a very short time. The country round about was fast being settled, and undergoing improvements--every month bringing swarms of deluded fanatics, to forward the designs of their ambitious leaders." Settlements were made at Far West; one on Grand River, in Daviess, called Adam-Ondi-Ahman, and one in Carrol County, called DeWitt. At these places says, Hunt, "members gathered, improving town and country rapidly." "It is due the 'Mormons,'" further says this writer, "here to state, that they were an industrious, agricultural people, or at least that portion of them who located in the country round about in the 'stakes,'" as these settlements were called by them. Between the year 1834 and the beginning of 1838, these settlements, outside of Jackson, continued to thrive, disturbed, possibly, by now and then an outrage or reprisal, such as may occur in newly settled countries among any class of settlers, for which mutual wrongs, attempted redresses were sought before mutual courts, as some of the local minor courts were in the hands of the "Mormons," though the county and superior ones were held by other citizens; and each party claimed that injustice was done them by these courts by reason of partisan bias. The feeling was growing bitter against the "Mormons" on the part of the citizens, and the feelings of injury and resentment began to crystallize into provocation and resentment (especially so with some individuals) on the part of the "Mormons." Joseph Smith and Sidney Rigdon had settled with their families in the State, and under their direction the people had been organized and armed, more or less efficiently, to repel encroachments and protect themselves, as they stated, from unlawful aggressions. They had been told that the authority of the legislature and executive could not be brought to bear for their defense until remedies at the lesser courts failed them, and then only at the requisition of local civil officers, and had been advised whether judiciously or otherwise to defend themselves. There grew up some dissensions among themselves: a few, some of the prominent men among them, dissented from the rules of the society and the authority of Messrs. Smith and Rigdon; these were denounced as apostates, and attempts made to drive them out from the society and settlements, which resulted in mutual recrimination and the making public exaggerated accounts of the intentions of the "Mormon" leaders. Some of the brethren who were fanatical or more unwise than others, were guilty of a flagrant excess of language calculated to create suspicion and uneasiness in the minds of those already prejudiced against them as a people. There were some law-breakers among them who committed crimes and were not punished; all of which hastened the impending trouble. These things among themselves, and the constant manifestation of hostility from many of the citizens, lawless and irresponsible, and some of note and ability among the most respectable as well, with occasional depredation upon the "Mormons," resulted in making further peace very improbable. In June, 1838, Sidney Rigdon preached a sermon, taking strong ground against the dissenters and the Missourians. This sermon was construed as a declaration of war against the apostates and of reprisal against the citizens. Mr. Hunt states that in this state of things, the citizens apprehended wrong-doers against them, but having to go before a "Mormon" justice and jury, they failed and were abused by the "Mormons" for bringing vexatious suits; and that the Gentiles were not idle in "setting afloat their grievances, and probably exaggerating them." Mr. Rigdon is said to have delivered an oration July 4, 1838, at Far West, before a gathered multitude, which was called a treasonable speech. This oration we have carefully read and can now see that the passages construed as treasonable and dangerous, may have been but the indignant protest against violence that a possible enthusiast might unadvisedly use. They are as follows: "And that mob that comes on us to disturb us, it shall be between us and them a war of extermination; for we will follow them till the last drop of their blood is spilled, or they will have to exterminate us, for we will carry the seat of war to their own houses and their own families, and one party or the other shall be utterly destroyed. Remember it, then, all men! We will never be the aggressors--we will infringe on the rights of no people, but shall stand for our own till death. We claim our own rights, and are willing that others shall enjoy theirs. No man shall be at liberty to come into our streets, to threaten us with mobs, for if he does, he shall atone for it before he leaves the place; neither shall he vilify or slander any of us, for suffer it we will not in this place. * * * Neither will we indulge any man or set of men, in instituting vexatious law-suits against us to cheat us out of our rights; if they attempt it, we say woe be unto them." August 1st, at an election in Daviess County, a quarrel ensued between some citizens and "Mormons." One of the latter was badly stabbed, and others on both sides wounded. From this occurrence, rumors flew in every direction. The "Mormons" at Far West were told that several of their number had been killed, and two hundred of them went into Daviess County to inquire into it. They found no one killed; but Mr. Adam Black, a justice of the peace of Daviess County, stated under oath, before John Wright and Elijah Foley, fellow justices, that Mr. Smith and others, to the number of one hundred and fifty-four, exacted from him about August 8, 1838, a written promise to support the Constitution of the State and the United States; and not to support a mob nor attach himself to any mob, nor to molest the "Mormons." To answer to this charge Mr. Smith, L. Wight and others were arrested, and recognized to appear for trial. Other disturbances followed, and upon representation of a deputation of citizens from Daviess County, Major-General Atchison, at the head of a thousand men of the Third Division of militia, went to the scene of trouble. The major-general found the citizens and the "Mormons" in hostile array. He dispersed both parties and reported to the governor, with the further statement that no further depredations were to be feared from the "Mormons." Almost simultaneously disturbances occurred in Carroll and Caldwell counties. The citizens determined to drive the "Mormons" from the State; the "Mormons" refused to be driven. A number of citizens made representations to General Atchison, on September 10th, that the citizens of Daviess had a "Mormon" in custody, as a prisoner, and that the "Mormons" had Messrs. John Comer, Wm. McHamy and Allen Miller prisoners, as hostages. Certain of the "Mormons," and other citizens of Carroll County, petitioned the governor from De Witt, stating the committal of lawless acts against them, among which was the ordering them to leave the county, giving them till October 1st, and asking interference and relief. This was dated September 22, 1838. From reports filed with the governor, by Generals H. G. Parks, David R. Atchison and A. W. Doniphan, copies of which accompanied the messages of the governor to the assembly, it appears that when the proper authorities appeared on the scene of difficulty, the "Mormons" gave up, not only the prisoners they had taken in reprisal, but their arms, and also the men of their number against whom civil proceedings were pending. General Parks, in a report dated Mill Post, September 25, 1838, states: "Whatever may have been the disposition of the people called 'Mormons,' before our arrival here, since we have made our appearance, they have shown no disposition to resist the laws, or of hostile intention. * * * There has been so much prejudice and exaggeration concerning this matter, that I find things on my arrival here, totally different from what I was prepared to expect. When we arrived here, we found a large body of men from the counties adjoining, armed, and in the field, for the purpose, as I learned, of assisting the people of this county against the 'Mormons,' without being called out by the proper authorities." General Atchison wrote the governor from Liberty, Missouri, September 17, 1838: "I have no doubt your excellency has been deceived by the exaggerated statements of designing or half crazy men. I have found there is no cause of alarm on account of the 'Mormons;' they are not to be feared; they are much alarmed." Hostile feeling culminated rapidly. The citizens, in absence of the militia, gathered their forces together, and, on the night of October 1st, attacked De Witt. A committee of citizens of Chariton County went into Carroll County, and found De Witt invested by a large force, the "Mormons" in defense and suing for peace, and wishing for the interposition of the civil authorities. They reported October 5, 1838. General Atchison reported October 16th, that the "Mormons" had sold out in Carroll County and left, and that a portion of their assailants were on the march to Daviess County with one piece of artillery, "where, it is thought the same lawless game is to be played over, and the 'Mormons' driven from that county, and probably from Caldwell." "Nothing, in my opinion," wrote this general in his report, "but the strongest measures within the power of the executive will put down this spirit of mobocracy." The "Mormons" resisted, and in their turn plundered the store of Jacob Stollings at Gallatin, removing the goods, burned the store and other buildings in that place and Millport. The citizens of Ray, Daviess, Carroll, Jackson, Howard and some other counties gathered, and apprising the governor that the "Mormons," now growing desperate, had become the aggressors, the governor, L. W. Boggs, moved thereto by representations made to him, issued orders to General John B. Clark, placing him in command of all the force necessary, with instruction that he was in receipt of information of the most appalling nature, "which entirely changed the face of things, and places the 'Mormons' in the attitude of an open and armed defiance of the laws, and of having made war upon the people of this State * * * The 'Mormons' must be treated as enemies, and must be exterminated or driven from the State, if necessary for the public peace--their outrages are beyond all description." In obedience to this order, General Clark, associated with General Lucas, proceeded to the seat of war, and, without much resistance, disbanded the armed forces of the "Mormons," demanded and received their arms, took Joseph Smith, Sidney Rigdon, Hyrum Smith and fifty other leading men prisoners for trial upon various charges--high treason against the State, murder, burglary, arson, robbery and larceny. These men were examined before Austin A. King, judge of the Fifth Judicial Circuit in the State of Missouri, at Richmond, beginning November 12, 1838. At this examination some were discharged for lack of evidence to hold them, but Joseph Smith, Lyman Wight, Hyrum Smith, Alexander McRae and Caleb Baldwin were held for trial and committed to jail in Clay County; some others were recognized for trial and gave bonds. A further demand was made to the effect that the "Mormons" make an appropriation to pay their debts and the indemnification for the damage to citizens done by them. The property said to have been taken by them was mostly restored upon demand of the officers. The "Mormons" began leaving at once, and continued to leave until all were gone, except now and then a recalcitrant member, or one who had some personal friends among the citizens. Many sold out for what they could get, and many were compelled to go without selling at all. Their leaders were taken prisoners, their means of defense, as well as offense, were taken from them by law, and by the will of the citizens, enforced by the order of the governor, some twelve thousand people were driven from the State. The number of killed in this "Mormon" war is stated by the official report of the general in command in the following language: "The whole number of the 'Mormons' killed through the whole difficulty, as far as I can ascertain, are about forty, and several wounded." This is rather a damaging result against the State, after the terrible character given the "Mormons" by those opposed to them, and upon whose reports the governor ordered their suppression. Messrs. Smith, Rigdon and their comrades, in jail at Liberty, took change of venue to Boone County, but the officer charged with their delivery in Boone in his return of the order of removal to Daviess County states that the prisoners escaped. They afterwards reached Illinois in safety. Such in brief is the history of that strange people called "Mormons," in Missouri; the events succeeding their departure from the county of Jackson and settlements in Ray, Clay, Caldwell, Daviess and other counties, has been hurried over as not properly belonging in our history of Jackson. After this expulsion from Missouri, the "Mormons" settled in Illinois, where in six years, from 1838 to 1844, they increased rapidly and laid the foundation for a magnificent city. They began the erection of a stone temple upon a sightly location. Trouble followed them, the citizens were again aroused. Process was issued for the arrest of Joseph and Hyrum Smith, on charge of treason; awaiting trial upon which charge in the jail of Hancock County, Illinois, June 27th, 1844, they were attacked and killed by a mob. Two years after that, the "Mormons," under the leadership of Brigham Young, were expelled from Illinois, and Utah and polygamy are the outcome. There is now in Jackson County a body of people calling themselves Latter-day Saints. They are in fact a branch of the Reorganized Church of Jesus Christ of Latter-day Saints, of which church, Joseph Smith, Jr., the eldest son of Joseph Smith, the putative father of "Mormonism," is the president. The present headquarters of the church is at Plano, Kendall County, Illinois; where they have a printing house, containing engine, press, type and other facilities for carrying on quite an extensive business. They number some fifteen thousand members now, dispersed through the United States in over four hundred congregations, including branches in Boston, Philadelphia, Chicago, St. Louis, Salt Lake City and many other prominent cities; and are most numerous in Illinois, Iowa and Missouri. In many places they have houses of worship, which they by the engagement and aid of the citizens have built; one of these buildings is in Independence. This church, under Mr. Smith's presidency, has kept an active ministry at work in Utah, endeavoring to disabuse the "Mormons" of that Territory of the dogma of polygamy, which they assert to be no part of primitive "Mormonism;" and from the history of the sect during its stay in Missouri from 1835 to 1838, it would appear that these organizers are correct; for not a single charge of such dogma being held or taught appears in the many statements made against them, or in the published orders and reports of the officers engaged in expelling them from the State. They, at all events, oppose the tenet, and are directly antagonizing Utah "Mormonism." APPENDIX II. "MORMON" WAR. (_Taken from the History of Clay County as published in St. Louis by the National Historical Company,_ 1885.) In 1832 the "Mormons" under their Prophet Joe Smith came into Jackson County, where the previous year large tracts of land had been entered and purchased for their benefit and began to occupy and possess the land with the intention, as they said, of remaining for all time. "But their years in that land were few and full of trouble." They were in constant collision with their Gentile neighbors, who frequently tied them up and whipped them with cowhides and hickory switches, derided their religion, boycotted them where they did not openly persecute them, and at last engaged in a deadly encounter with them, tarred and feathered their bishops; threw their printing press into the river and finally drove them from their homes and out of the county. Affrighted, terror-stricken, many of the "Mormons" took refuge in Clay County. Every vacant cabin in the south of the county was occupied by the fugitives. Many of them among the men obtained employment with the farmers, some of the women engaged as domestics, others taught school. A few heads of families were able to and did purchase land and homes, but the majority rented. The Clay County citizens treated them kindly and administered to their wants and rendered so many favors that to this day away out in Salt Lake the old "Mormons" hold in grateful remembrance the residents of the county of 1834-6. An old citizen of Independence has recently published in the Kansas City _Journal_ an interesting article on the "Mormon" troubles in Jackson County. One paragraph of this article reads as follows: True history, however, must record the fact that the deluded followers of the so-called prophet Joseph Smith, in their first effort to organize and establish a religious, socialistic community in Jackson County, Missouri, were unjustly and outrageously treated by the original settlers. That is seen in the tragical and pitiful scene which occurred during the last part of their sojourn in this their promised inheritance, their Zion and New Jerusalem. With scarcely one exception the old settlers were the aggressors so far as overt acts of hostility were concerned. During the last year of their stay, the continued persecutions to which they were subjected excited the sympathy of many outside the county, especially of the people of Clay County, who gave them an asylum and assistance for a year or two after their expulsion. Indeed, material aid and arms were furnished them by citizens of Clay County before their expulsion. A wagon with a quantity of guns was stopped near the south part of Kansas City and seized by parties on the watch. The Jackson County people were indignant at the reception given the "Mormons" by the citizens of Clay County and stigmatized some of our citizens as Jack "Mormons," a term yet used. On one occasion a delegation of eleven Jackson County citizens, led by Major S. Owens and James Campbell came over to Liberty to hold a council with the Gentile citizens and "Mormons" of Clay County in regard to the lands from which the "Mormons" had been driven. The title to these lands was in the hands of the "Mormons," but the Gentiles wished to extinguish it by purchase, if it could be obtained at their--the Gentiles'--price. Accordingly, they offered the "Mormons" an insignificant sum for their lands and farms, many of which were already in possession of certain citizens of Jackson County, but this offer was refused. The Clay County people generally endorsed the refusal. Returning home that night in great ill humor with their neighbors on this side of the river, the delegation of Jackson County met with a sad misfortune. As they were crossing the river at Duckins Ferry, about the middle of the river the boat sank and five of them were drowned. Three of the unfortunate men were Ilu Job, James Campbell and----Everett. The casualty increased the indignation already felt against the people of Clay County. By the year 1838, all or nearly all of the "Mormons" had left Clay County, and joined the "Mormon" settlement at or near Far West, or at other points in Caldwell and Daviess counties; and in October of that year the "'Mormon' War" broke out. Among the troops dispatched to Far West during that month were some companies of militia from Clay County, belonging to General Doniphan's brigade, of Major-General D. R. Atchison's division. Two of these companies were commanded by Corporals Prior and O. P. Moss. Of Captain Prior's company Peter Holtzclaw was first lieutenant. He with twenty-five men from the north part of the county became separated from the main command and did not leave with it. The detachment marched across into Ray County and fell in with the Jackson county regiment, which had refused to march through Clay County owing to the animosity existing, and had crossed the river at Lexington. All the Clay County men were in line confronting the breastworks when the "Mormon" camp at Far West was surrendered, and witnessed all the proceedings. They saw the white flag pass back and forth from the "Mormons," and saw the robber, Captain Bogard of the Missourians, fire on it; saw the cannoneers stand with lighted matches beside their pieces, having sent word to General Doniphan that they were ready to fire; saw suddenly a white flag go up; saw the "Mormon" battalion march out with "General" G. W. Hinkle, brave as a lion, at its head and form a hollow square and ground arms, and then saw Hinkle ride up to Doniphan, unbuckle his sword and detach his pistols from their holsters and pass them over to his captor, who quietly remarked, "Give them to my adjutant." Then they saw Hinkle dash the tears from his face, and ride back to his soldiers. The "Mormons" agreed fully to Doniphan's conditions, that they should deliver up their arms, surrender their prominent leaders for trial, and the remainder of them, with their families, leave the State. As hostages, Joe Smith, Sidney Rigdon, Lyman Wight, G. W. Hinkle [A] and other prominent "Mormons" delivered themselves up to e held for the faithful performance of the hard conditions.[B] [Footnote A: Hinkle was not among the hostages that were held for the faithful performance of his agreement with the mob, nor did those "hostages" deliver themselves up to the mob; they were betrayed into the hands of their enemies by Hinkle.--_B. H. R._] [Footnote B: Colonel Lewis Wood of this county, who was present, states to the compiler that at a council of the leading militia officers held the night following the surrender, it was voted by nearly three to one to put these leaders to death, and their lives were only saved by the intervention of General Doniphan, who not only urged his authority as brigadier, but declared he would defend the prisoners with his own life.--_N. H. C._] The "Mormon" leaders were taken before a court of inquiry at Richmond, Judge Austin A. King presiding. He remanded them to Daviess County, to await the action of the grand jury on a charge of treason against the State and murder. The Daviess County jail being poor and insecure, the prisoners were brought to Liberty and confined in the old stone jail (still standing) for some time. Many citizens of the county remember to have seen Joe Smith when he was a prisoner in the old Liberty jail. In due time indictments for various offenses, treason, murder, resisting legal process, etc., were found against Joe Smith and his brother Hyrum, Sidney Rigdon, G. W. Hinkle, Caleb Baldwin, P. P. Pratt, Luman Gibbs, Maurice Phelps, King Follet, Wm. Osburn, Arthur Morrison, Elias Higbee and others. Sidney Rigdon was released on a writ of habeas corpus, the others requested a change of venue, and Judge King sent their cases to Boone County for trial. On the way from Liberty to Columbia, Joe Smith escaped. It is generally believed the guard was bribed. P. P. Pratt escaped from Columbia jail; the others were either tried and acquitted, or the cases against them were dismissed. The entire proceedings in the cases were disgraceful in the extreme. There never was a handful of evidence that the accused were guilty of the crimes with which they were charged. Those who were tried were defended by General Doniphan and James S. Rollins.--pp. 132-5. APPENDIX III. THE "MORMONS." (_History of Daviess County, by D. L. Kort._) This sect of professed Christians, whose history is but a burlesque upon the pure morality of the meek and lowly, but glorious Nazarene, came to this country in 1836. Their chief settlement was in Far West, in Caldwell County, where their apostle, Joseph Smith, and all their chief dignitaries resided. Here in 1838 the corner stone of the temple was laid, with great ceremony and not a little deception; for Smith had foretold that the rock, which was of great size, would move at his command. This it apparently did do, but actually by means of ropes and pulleys worked through a concealed trench, by men at a distance. The temple was to occupy a large square in the centre of the town, and was approached by four main streets, each one hundred feet wide, and was to exceed in magnificence any edifice in the United States. The temple was never built, but Far West attained a population of three thousand inhabitants, and was for some years the county seat of Caldwell County. Now, however, not one stone is left upon another, and the farmer's plow turns up their once busy streets and desecrates their holy ground. In our own county their chief point was a place still known as "Diamond," but by the "Mormons" called Adam-ondi-Ahman, which we believe means "the grave of Adam." This place is the old Dr. Craven's farm now, owned and occupied by Major McDonald, and lies about three and a half miles northwest of Gallatin. It is a romantic spot, on the east bluff, overlooking the valley of Grand River; and to this day, owing perhaps to fissures in the underlying rock, the observer may behold the greasy cactus-lined walks of their "garden of Eden; laid off with almost mathematical precision. Adam's Grave is at the edge of the garden, and is a small mound of broken limestone, gravel and soil intermixed. From Diamond to Far West the "Mormons" had a very fair road, and all along it and interspersed throughout the county were many settlers of their faith. A trace of wandering, a track of blood and temple building are the principal features in the history of this deluded people, deluded by a film so thin that even sense might see beyond. Taking their rise in the south of New York they soon migrated to Kirtland, Ohio, then to Jackson county, Missouri, then to Clay County, then to Daviess and Caldwell, then to Nauvoo, Illinois, and thence across the plains to Salt Lake, and even now there are rumors of another removal. In all these places they began to build a temple, and in all except the first they left the marks of blood, either their own or shed by them. The "Mormons" have always claimed that they were peaceable and law-abiding; yes, peaceable when not resisted in their outrages, law-abiding when obeying the laws of their prophet. They have always claimed that they never shed blood only when attacked: but this is stark falsehood, as, witness the work of their Danite Destroying Angels, Mountain Meadow Massacre; and even the attacks they complain of were always induced by their infamous conduct. The first cardinal principle in the tenets of their religion, as exemplified among our people, was: "The Lord has given the earth and the fullness thereof to his saints," the next was, "We are his saints." Thus armed and equipped and incited by their leaders, they roamed through the county, took whatever pleased their fancy, carried it to Diamond and placed it in the "Lord's storehouse." Nothing was safe, nothing was exempt from their rapacity, and our sturdy pioneers were justly indignant and panting for revenge. With them the "Mormon" war meant business, and we find the county court on the sixth of March, 1839, allowing an account of twenty-one dollars for powder and lead furnished the county during the "Mormon" war. So great was the numerical superiority of the "Mormons" that the citizens dared offer no resistance, but were simply at their mercy. On the 13th of October, 1838, the "Mormon" Legion formed their line of battle in front of the few houses in Gallatin, and ordered the citizens to leave at once. From there the legion proceeded to Millport and issued the same order. That night the citizens fled by the light of their burning homes, the principal part going to Livingston County. When they burned Gallatin the "Mormons" robbed the treasury: true, they did not find much money, but they took what they could lay their hands on. Shortly after this the State militia, under General Parks, entered the county, and the people arose en masse to assist him. Diamond, containing perhaps five hundred souls, surrendered without resistance. About the same time Smith himself surrendered Far West, and the war was over. At the April term, 1839, of our circuit court, indictments for treason, arson, riot, burglary, and a host of other crimes were found against Joseph Smith, Hyrum Smith, Lyman Wight, Caleb Baldwin, Alexander McRae, W. S. Slade, H. H. B. Belt, Eli Bagley, Wm. Aldridge, Alanson Ripley, Amos Lubbs, Perry Durphery, John Lehomon and many others. Most of them were released on bail, which they forfeited, but Smith and the rest of the leaders, being refused bail, took a change of venue to Boone County, to which place the sheriff was ordered to convey them under military guard. On the way the prisoners effected their escape, it is claimed, by bribing their guard. During the time between the surrender of the "Mormons" and the finding of the indictments against them, they had been in custody in Clay County, and a claim of four hundred and eighty dollars for guarding them in Liberty jail was presented to our county court, but disallowed. The claimants obtained a temporary writ of mandamus, which was venued to Caldwell County, and finally passed into oblivion. The general assembly on the eleventh day of December, 1838, appropriated two thousand dollars to relieve the suffering in Daviess and Caldwell caused by this "Mormon" war. This was for the relief of "Mormons" as well as others, and M. T. Green was appointed relief commissioner for this county. APPENDIX IV. CALDWELL COUNTY. (_By Crosby Johnson._) Mormon emigration.--Shortly prior to the organization of the county, the "Mormons," driven from Jackson County, sent J. Whitmer and others to select a home in the wilderness. Far West was chosen, which was approved by The Church authority. Far West.--The site chosen for Far West was a high, rolling prairie, visible for a long distance from all directions. The plat of the town as laid off embraced a square mile, to-wit: Northeast quarter, section fifteen; northwest quarter, section fourteen; southeast quarter, section ten; southwest quarter, section eleven. In the center of the town a large square was left as a site for a temple which it was their design to erect. The square was approached by four main streets, each a hundred feet wide. * * * As its population increased, additions to the town were laid out. At the time of the "Mormon" war the population of Far West was about two thousand five hundred, and it was the largest town in the State north of the Missouri. "Mormon" War.--The "Mormons" as a people were honest, sober and industrious, but the object of the leaders was to make money and obtain power. Joe Smith and his brother Hyrum, with The Church funds, purchased of the government large tracts of land around Far West, which they did not scruple to sell to their followers at exorbitant prices. When the leaders set the example of speculating in the devotion of the people, it is scarcely to be wondered at if the subordinates went to greater extremes to fill their purses, and if they had but little respect for their obligations to each other, they had less for the laws of the State or the rights of their Gentile neighbors. Some of their daring leaders taught the doctrine that the Lord had given the earth and the fullness thereof as an inheritance to his people, and they were his people and had a right at pleasure to take what pleased their appetite or fancy. At the time of the difficulties in Jackson County, Joe Smith organized a band of men called the army of Zion, to protect his people against the attacks of their enemies. Among these were many who were too lazy to earn a living by the sweat of their brow. Desperado and vagabond joined his band for the purpose of plundering. Squads of them strolled about the county threatening the men, intimidating the women, and appropriating in the name of the prophet any property which pleased their taste. As the "Mormons" largely outnumbered the Gentiles, they elected to all offices of honor and trust persons of their own faith. Smith was careful that the persons selected should be subservient to the will of himself and his apostles. The Gentiles declared it was impossible for them to get a fair hearing before the "Mormon" magistrates and juries; that the trials were farces: that the leaders taught and the members acted on the principle that a Gentile had no rights that a "Mormon" was bound to respect, and that not the merits of the cause, but the creeds of the contestants determined which way the scales should turn. Whether these complaints were true or false, they were believed by many and naturally excited deep indignation against the "Mormons." Tales of debauchery, theft and murder were told of them, and their expulsion from the county demanded. These bitter feelings engendered broils and riots. Crowds of excited fanatics pelted obnoxious Gentiles on the streets of Far West with clubs and stones. In retaliation armed Gentiles rode into public meetings where their lawless conduct was being denounced, seized the speakers and applied the lash until the blood trickled down their backs. Both sides ceased to resort to legal methods in the enforcement of their rights. Amid so much excitement and insubordination the civil authorities were powerless to enforce the laws and punish offenses. Finally, in 1838, the disorder became so great and outrages so frequent that the State authorities felt it their duty to interfere. Governor Boggs issued a proclamation calling out the militia to aid in restoring order and enforcing the laws. The generals in command were Generals John B. Clark, David R. Atchison, A. W. Doniphan. General Doniphan's brigade removed to Far West. The main body of the army of Zion under the command of G. M. Hinkle, whom Smith designated as commander in chief of the "Mormon" forces, was held in reserve to act as emergencies might require. Smaller forces were thrown forward to guard the approaches from the south and the east. Haun's Mill.--On the thirtieth of October an engagement was fought at Haun's Mill on Shoal Creek, south of Beckenridge. At that point a "Mormon" outpost entrenched in the mill and a blacksmith shop was attacked by the Livingston County militia under Captain Comstock. After a brief struggle the "Mormons" threw down their arms in token of surrender, but one of the militia men, being savagely wounded, his comrades were so enraged that their officer was unable to check them until eighteen of the "Mormons" were killed and a number wounded. Haun, the proprietor of the mill, was killed and with the rest of the dead buried in a well that stood near by. "Mormon" Exodus.--The surrender took place in November. The days were cold and bleak, but the clamor for the instant removal of the "Mormons" was so great that the old and young, the sick and feeble, delicate women and suckling children, almost without food and without clothing were compelled to abandon their homes and firesides to seek new homes in a distant State. Valuable farms were sold for a yoke of oxen, an old wagon or anything that would furnish means of transportation. Many of the poorer classes were compelled to walk. Before half their journey was accomplished the chilly blasts of winter howled about them and added to their general discomfort. The suffering they endured on this forced march though great, was soon forgotten in the prosperity of Nauvoo, their new asylum. Their trials and sufferings instead of dampening the ardor of the Saints, increased it ten fold. "The blood of the martyrs became the seed of The Church." The exodus of the "Mormons" reduced the population of the county from six thousand to less than one thousand; but the deserted farms and houses offered inducements to emigration that were not despised and new settlers rapidly filled the places of the departed ones. Visions.--If that strange people who built Nauvoo and Salt Lake, who uncomplainingly toiled across the American Desert and made the wilderness of Utah bloom like a garden, had been permitted to remain and perfect the work which they had begun here, how different would have been the history of Far West. Instead of being a farm with scarcely sufficient ruins to mark the spot where it once stood, there would have been a rich populous city, along the streets of which would be pouring the wealth of the world, and instead of an old dilapidated farm house there would have been magnificent temples, to which devout Saints from the farthest corners of the world would have made their yearly pilgrimages. But the bigotry and intolerance of the Saints toward the Gentiles and especially toward dissenters from the new revelations of Joe Smith, rendered such a consummation impossible. APPENDIX V. "MORMON" DIFFICULTIES. (_History of Missouri, Union Historical Society,_ 1881.) In 1832, Joseph smith, the leader of the "Mormons," and the chosen prophet and apostle, as he claimed, of the Most High, came with many followers to Jackson County, Missouri, where they located and entered several thousand acres of land. The object of his coming so far west--upon the very outskirts of civilization at that time--was to more securely establish his Church, and the more effectively to instruct his followers in its peculiar tenets and practices. Upon the present town site of Independence the "Mormons" located their "Zion," and gave it the name of "New Jerusalem." They published here _The Evening Star,_ and made themselves generally obnoxious to the Gentiles who were then in a minority, by their denunciatory articles through their paper, their clannishness and their polygamous practices.[A] [Footnote A: Although the work from which the above record is quoted is quite a pretentious history consisting of 1006 pages, yet it apparently has no regard for consistency of statement, for while it is said on page 47, that this Church (of Jesus Christ of Latter-day Saints--"Mormon") made themselves generally obnoxious by their polygamous practices, on page 269 the following occurs, speaking of the difference between the so-called Josephite Church, who now have a congregation and church building in Independence, Mo., and the Church of Jesus Christ of Latter-day Saints: "This church, * * * (i. e., Josephite Church,) has kept an active ministry at work in Utah, endeavoring to disabuse the 'Mormons' of that Territory of the dogma of polygamy, which they assert to be no part of primitive Mormonism; and from the history of the sect during its stay in Missouri from 1835 to 1838, it would appear that these organizers are correct; for not a single charge of such dogma being held or taught appears in the many statements made against them, or in the published orders and reports of the officers engaged in expelling them from the State."] Dreading the demoralizing influence of a paper which seemed to be inspired only with hatred and malice toward them, the Gentiles threw the press and type into the Missouri River, tarred and feathered one of their Bishops, and otherwise gave the "Mormons" and their leaders to understand that they must conduct themselves in an entirely different manner if they wished to be left alone. After the destruction of their paper and press, they became furiously incensed, and sought many opportunities for retaliation. Matters continued in an uncertain condition until the 31st of October, 1833, when a deadly conflict occurred near Westport, in which two Gentiles and one "Mormon" were killed. On the second of November following the "Mormons" were over-powered and compelled to lay down their arms and agree to leave the county with their families by January 1st on the condition that the owner would be paid for his printing press. Leaving Jackson County, they crossed the Missouri and located in Clay, Carroll, Caldwell and other counties, and selected in Caldwell County a town site, which they called "Far West," and where they entered more land for their future homes. Through the influence of their missionaries, who were exerting themselves in the east and in different portions of Europe, converts had constantly flocked to their standard, and Far West, and other "Mormon" settlements, rapidly prospered. In 1837 they commenced the erection of a magnificent temple but never finished it. As their settlements increased in numbers they became bolder in the practices and deeds of lawlessness. During the summer of 1838, two of their leaders settled in the town of DeWitt, on the Missouri River, having purchased the land from an Illinois merchant. DeWitt was in Carroll County, and a good point from which to forward goods and emigrants to their town--Far West. Upon its being ascertained that these parties were "Mormon" leaders the Gentiles called a public meeting, which was addressed by some of the prominent citizens of the county. Nothing, however, was done at this meeting, but at a subsequent meeting, which was held a few days afterward, a committee of citizens was appointed to notify Colonel Hinkle (one of the "Mormon" leaders at De Witt,) what they intended to do. Colonel Hinkle upon being notified by this committee became indignant, and threatened extermination to all who should attempt to molest him or the Saints. In anticipation of trouble, and believing that the Gentiles would attempt to force them from De Witt, "Mormon" recruits flocked to the town from every direction, and pitched their tents in and around the town in great numbers. The Gentiles, nothing daunted, planned an attack upon this encampment, to take place on the 21st of September, 1838, and, accordingly, one hundred and fifty men bivouacked near the town on that day. A conflict ensued, but nothing serious occurred. The "Mormons" evacuated their works and fled to some log houses, where they could the more successfully resist the Gentiles, who had in the meantime returned to their camp to await reinforcements. Troops from Howard, Ray and other counties came to their assistance, and increased their number to five hundred men. Congreve Jackson was chosen brigadier-general; Ebenezer Price, colonel; Singleton Vaughn, lieutenant-colonel, and Sashel Woods, major. After some days of discipline, this brigade prepared for an assault, but before the attack was commenced Judge James Earickson and William F. Dunnica, influential citizens of Howard County, asked permission of General Jackson to let them try and adjust the difficulties without bloodshed. It was finally agreed that Judge Earickson should propose to the "Mormons" that, if they would pay for all the cattle they had killed belonging to the citizens, and load their wagons during the night and be ready to move by ten o'clock next morning, and make no further attempt to settle in Howard County, the citizens would purchase at first cost their lots in DeWitt, and one or two adjoining tracts of land. Colonel Hinkle, the leader of the "Mormons," at first refused all attempts to settle the difficulties in this way, but finally agreed to the proposition. In accordance therewith, the "Mormons," without further delay, loaded, up their wagons for the town of Far West, in Caldwell County. Whether the terms of the agreement were ever carried out, on the part of the citizens, it is not known. The "Mormons" had doubtless suffered much and in many ways--the result of their own acts--but their trials and sufferings were not at an end. In 1838 the discord between the citizens and the "Mormons" became so great that Governor Boggs issued a proclamation ordering Major-General David R. Atchison to call the militia of his division to enforce the laws. He called out a part of the first brigade of the Missouri State Militia, under the command of General A. W. Doniphan, who proceeded to the seat of war. General John B. Clark, of Howard County, was placed in command of the militia. The "Mormon" forces numbered about 1,000 men, and were led by G. W. Hinkle. The first engagement occurred at Crooked River, where one "Mormon" was killed. The principle fight took place at Haun's Mill, where eighteen "Mormons" were killed and the balance captured, some of them being killed after they had surrendered. Only one militiaman was wounded. In the month of October, 1838, Joe Smith surrendered the town of Far West to General Doniphan, agreeing to his conditions, viz: That they should deliver up their arms, surrender their prominent leaders for trial, and the remainder of the "Mormons" should, with their families, leave the State. Indictments were found against a number of these leaders including Joe Smith, who, while being taken to Boone County for trial, made his escape, and was afterward, in 1844, killed at Carthage, Illinois, with his brother Hyrum. 
56685	----	(http://mormontextsproject.org), with thanks to Renah Holmes. MR. DURANT OF SALT LAKE CITY, "THAT MORMON." BY BEN. E. RICH. "God attributes to place No sanctity, if none be thither brought By men who there frequent."--MILTON SALT LAKE CITY: GEORGE Q. CANNON & SONS CO., PRINTERS 1893. PREFACE. Mormonism is a subject which has been handled by many authors. Some have written in its favor, with prayerful hearts, seeking the guidance of the Holy Spirit as their honest convictions were recorded; while others have declared against the Mormons and the man who was the instrument, in the hands of God, of founding their faith. A few of the latter class have been honest in their attacks, believing, perhaps, that they were doing the Lord's will in opposing it; but the majority have been actuated by hatred in all they have said on the subject. The author of this work has endeavored to present, in plain and simple words, the faith of the Latter-day Saints, with a desire to aid and interest the young men of Mormondom, who have had no missionary experience, and to fit them to make known their belief to the nations of the earth, should they be called upon for that purpose. If this book shall benefit them, and give others a better conception of the Latter-day Saints and their religion, the object in publishing it will have been attained. THE AUTHOR. OGDEN, February, 1893. CONTENTS. CHAPTER I. THE OLD AND THE NEW. The Changes In the Sunny South, since the War. Hospitality of the Southerner. His Traits of Character. Politics and Religion. Purpose of the Description. CHAPTER II. A NEW ARRIVAL IN THE TOWN. The Town of Westminster. Harmony Place, the Hotel of the Marshalls. Guests and their social Methods. Mr. Charles Durant, the New Arrival from the West. Introduction to the Family and Visitors. CHAPTER III. NEW ACQUAINTANCES AND AN AGREEABLE DISCUSSION. An Evening on the veranda. A Variety of Subjects Discussed. Politics and Religion. Christian America. Do People Practice their Religious Professions? Priests Addicted to Money-getting rather than to Soul-getting. The Stranger Interested. Proposed Discussion. Search after Truth. A Quotation from the Prayer Book. A Difference Concerning the Godhead. Erroneous Conception of God. Oneness of the Father and the Son. Three Separate Identities, United as One in all Things. Character of Each. A God with Body, Parts and Passions. Mysteries Explained. "Good Night." CHAPTER IV. GAINING AND LOSING FAVOR. Entirely at Home. Another Evening on the Veranda. The Reverend, the Stranger, and Churches. The Baptism of Christ. Baptism by Immersion. Necessity of this Ordinance. The Savior's Example. Who are True Christians? Laying on of Hands. The Reverend Retires from the Argument. Continued Discussion. The Gospel and its Necessity. Men must Answer for their own Sins. The Double Effect of the Atonement of Christ. Conditions of Salvation. A Definition of Faith. First Step Alone Is not Sufficient for Salvation. Scripture Explained. Romans, Chapter X. The Stranger's Errand. CHAPTER V. FURTHER DISCUSSION OF THE FIRST PRINCIPLES. The Second Step that should be Taken by the Convert to Christianity. True Repentance, its End and Aim. Forgiveness of Sin, How obtained. Mode, Meaning, and Significance of Baptism. Who are fit Candidates for this Ordinance? Little Children exempt. What shall we do to be saved? The Answer of Paul. The Holy Ghost, How conferred. The Signs Following. Conditions of Salvation named. "Show Me Where True Christians Live." Who is authorized to Baptize? The Need of Authorized Officers. A Sign of the True Church. Teachers must be called of God "The Falling Away" Foretold. Christians turned Heathen, The Gospel to be restored. Prophecies Concerning this Event. The Restoration through Revelation to Man. Promises to the Believer. A Lecture Arranged for. CHAPTER VI. TRUTH AGAIN DEFEATS FALSEHOOD. A Pleasant Conversation. Missionary Hymn. Perfect Happiness, True Enjoyment, How Obtained. The Medium Course, Sensible Christianity. The Reverend Once More. His peculiar Surprise. "Are You from Salt Lake City?" The Stranger is a Latter-day Saint, or Mormon. A Discomfited Minister. Some Falsehoods Exposed. The Articles of Faith. CHAPTER VII. Durant's Experience in Westminster. His Labors. Meeting in the Town Hall. Sincere Congratulations. Fears of a Mob. CHAPTER VIII. THE PROPHET JOSEPH'S STATEMENT. Once More on the Veranda. Answering Questions. Information from the Right Source. Complete Statement of the Early Rise and Progress of the Church of Jesus Christ of Latter-day Saints, by the Prophet, Joseph Smith. The Book of Mormon. The Testimony of Three Witnesses. And also the Testimony of Eight Witnesses. Concerning the Restoration of the Gospel. Striking Illustration. Departure from Westminster. CHAPTER IX. THAT MORMON AGAIN. A New Member of the Marshall Family. Meeting an Esteemed Friend. A Delayed Breakfast. A Promised Return. Anxious to Meet the Missionary. Effect of the Elder's Testimony. Danger of Being converted to Mormonism. An Informal Meeting Place. CHAPTER X. THE MISSIONARY'S RETURN. Once More with his Friends. Experience While Away. Account of a Terrible Mobbing. Peculiar Feelings Attending the Formation of New Friendships. Opportunity to introduce a New Principle. The Doctrine of Pre-Existence. A Beautiful Poem. Proofs from the Scriptures. The Truth is Reasonable. A Walk through the Village. "The World my Home." CHAPTER XI. A PLEASANT INTERVIEW. An Evening Gathering. Remarks on the Faith of the Latter-day Saints. What they Believe. A Literal Resurrection. The Teachings of Jesus and the Scriptures on this Subject. Illustrations. Now Accepted Facts were Once Incomprehensible. Great Truths Yet Unrevealed. The story of the Silver Cup. Death-bed Repentance. The Repentant Malefactor did not go to Heaven with the Savior. The Subject explained. Where and What is Paradise? Preaching to Departed Spirits. Baptism for the Dead. The Welding Link Between the Fathers and their Children. Testimony of a Prophecy Fulfilled. Organization of the Church of Christ. The Holy Priesthood. Officers of the Melchisedek and the Aaronic Priesthoods. CHAPTER XII. A BAPTISM AND A CONVERSATION ON MARRIAGE. Importance of Baptism. Necessity of Earnest Preparation. Form of the Ordinance Given. Quotations Showing the Gathering to be In Strict Harmony with the Bible. The Marriage Covenant is Eternal. The Union of Adam and Eve. What is meant by Marriage as Ordained of God? Necessity of Authority. CHAPTER XIII. ABOUT THE MORMONS. A Trip to Utah. Consideration that Led the Mormons to Settle that Territory. The Death of the Prophet Joseph, How it Occurred. Its Effect on the Saints. How Brigham Young Became Leader of the People. The Exodus from Nauvoo. Testimony of Historians. Good by. Off for the West. Arrival in Salt Lake City. A Happy Meeting. A Doctrinal Sermon. CHAPTER XIV. MR. BROWN'S LETTER TO THE MARSHALLS. The Great West. Along the Chicago, Rock Island & Pacific. By the Denver & Rio Grande over the Rockies. Scenes Along the Line. Over the Wasatch into Utah. Delightful Views. Area, Population and Resources of the Territory. In Salt Lake City. The Tabernacle and the Temple. Ecclesiastical Divisions. Natural Attractions. Education. A Living Faith. Fair Minded People. President Wilford Woodruff. Greetings. CHAPTER XV. CONCLUSION. A Word Before we Separate. Important Questions. "What if the Message be True." "Read, Listen, Investigate." "Know this, that Every Soul is Free." APPENDIX. WHAT BRIGHAM YOUNG SAID. Quotations from the Sermons of President Brigham Young. MR. DURANT OF SALT LAKE. CHAPTER I. THE OLD AND THE NEW. There are few if any cities or towns of any consequence in the vast territory known to poesy as the Sunny South, that do not speak in every street corner, in almost every building, and even through the individuals themselves, of the wondrous changes wrought by the great civil war. Those who knew that Sunny South before the sanguinary struggle, and have since looked upon it, will most readily appreciate the force of this statement; while those who have not seen it, need only be told that where villages existed then, now thriving towns arise, or bustling municipalities; elegant mansions have supplanted log huts or other indifferent abodes of men; the railway has displaced the stage coach for all time; newspapers abound where before these were almost unknown, and--greatest boon of all--the auction block, whereon human merchandise was publicly vended, exists only as a memory which itself is rapidly vanishing before the pressure of modern progress and a better civilization. In one respect at least, however, there has been little, if any, change, and that is in regard to the best feature of all among the many that are commendable in the true Southerner--the stranger or wayfarer is received with the same unaffected hospitality as of yore, and is at liberty, within reasonable limits, to avail himself of all the conveniences and enjoyments of whatever home he may find himself the guest. Notwithstanding their hospitality, the people of the South are usually disposed to be suspicious of strangers until well acquainted with them, and they are overly watchful, jealous and even irritable when once a real or fancied cause for vigilance arises. Inheriting traditions and propensities which are inseparable from the climate and the race, they brook no interference with their peculiar views, and anything savoring of intolerance or bigotry concerning a cherished Southernism is summarily suppressed if it can be; apart from this, it matters little what the visitor believes or practices in a general way. In politics they incline largely one way, possibly for the reason that to do otherwise would, as they look upon it, threaten them with the domination of the black race, and this of all things they will not have, no matter by what means it is prevented. In religion they are protestant with heavy leaning towards the Baptist doctrines, not always free from narrowness, yett fairly tolerant--many evincing a willingness to listen, and demanding a right to believe or disbelieve, as their judgment may dictate. Those who are unacquainted with the situation would be inclined to say at this point. What a grand field for missionary work! And so it is; but the great mistake of supposing that the South is deficient in the matter of Christian endeavor or ecclesiastical institutions, must not be made. Far from that! On the contrary, perhaps religious feeling is more generally diffused, guarded, and defended as herein expressed, than in any other section of the civilized world; but it is not of the kind from which riots and persecutions grow for no other reason than that it is opposed. There is much else south of the imaginary dividing line of North and South that might be spoken of to interest, but which will not be referred to except incidentally in the succeeding chapters. What we have said is for the purpose of giving only so much of a description of the country and people as is necessary to make our little narrative, the incidents of which are laid there, more easily understood. As this book deals principally with actual occurrences, and people in real life, such a foundation seems to be entirely proper. CHAPTER II. A NEW ARRIVAL IN THE TOWN. A town pleasantly situated in the south-western part of Tennessee, the name of which for the present shall be Westminster, was at the time of which we write one of the most cosmopolitan places imaginable for its size--that is, for a southern town. It contained probably two thousand regular inhabitants, but these were constantly augmented, it being at times a rallying point for tourists from every clime, and the temporary abode of men who, in the aggregate, during a season, came well-nigh representing every shade of opinion, if not every phase of character. A quiet little hotel, or perhaps it would be better to say a residence, with accommodations for a limited number of guests, was situated near the outskirts, and so pleasant in all respects were the location, surroundings and appointments, that its name, Harmony Place, did not seem at all inappropriate. In two important respects it was unlike any other hostelry in the town--there was no bar, and the guests all had an air of respectability in keeping with the house itself. It was kept by a planter, in ordinary financial circumstances, whose name was Marshall; he was assisted in his duties by a colored roustabout of uncertain ancestry, a circumscribed present, and a future wholly undefined. Mr. Marshall's wife, and daughter Claire, did their part by generously entertaining the visitors. There were at the time of which we write three guests--a lawyer named Brown, who had established himself at Westminster; a doctor calling himself Slocum, who was giving the town a trial with a view to locating in it if the patronage warranted; and a tourist whose name was given as Reverend Fitzallen, and whose object seemed to be the pursuit of health, pleasure and information, and incidentally, the dissemination of the gospel according to his faith. Naturally, with so limited a circle of patrons, each having been there for some length of time, the associations all around were more like those in a family than such as exist between landlord and guests. An evening in the parlor with everybody but the Ethiopian present, the daughter singing to her own accompaniment on the piano, while the doctor turned the music for her, was often enjoyed, and there was rarely if ever a discordant circumstance to mar the serenity of these occasions. It was early in September, 189--, the most enjoyable part of the year in Westminster. A man, who was readily distinguishable from the town-folk, not only by his strange face but by his attire, and by that indescribable air which appears the more plainly the more a stranger tries to discard or conceal it, made his way leisurely to the gate fronting Harmony Place, and continued his way up the walk leading to the door. He was met by Mrs. Marshall and informed, in response to his inquiry, that he could obtain lodgings there. The colored man took the guest's valise and led the way to a room on the second floor. After washing himself and brushing off the dust from his clothes, the stranger reappeared in the sitting room, and taking up a paper waited the announcement that refreshments were ready, which was not long in coming. He was somewhat above medium height, well proportioned, not unusually well dressed, but still appeared presentable in good society, and had a countenance which, while not decidedly handsome, was regular and of that caste which attracts attention; his voice was quite pleasant, his natural conversational faculty proved to be good, and he was so well fortified with current facts and all the pleasantries of the day, that before the meal was over he was quite in harmony with the hostess, who was not only happy to answer any question he asked, but look advantage of every opportunity to propound queries for herself. Within an hour from the time of arrival, the new guest seemed to be nearly as well acquainted as if he had been an inmate of the house for a month at least. This ability of rapidly forming acquaintance is very rare; and particularly in the case of travelers, no amount of money or graces can recompense its absence. Those who possess it do not need an extended reference to its usefulness to be made aware thereof, while those who are not in possession of it can never be made fully to understand its value by means of cold type and white paper. The landlady has learned the name of the latest arrival before the reader has--it is Charles Durant, aged thirty, and he comes from the West--a rather indefinite abiding place to those of us who are residents of, or are familiar with, that division of our country. It is satisfactory, however, to a majority of our eastern and southern brethren who have never placed feet upon the shores of the Missouri, or crossed its waters, and who seem to entertain a vague idea that Westerners all come from one place, and are all alike in most respects. Later in the day Durant took a stroll through the suburbs of the town, and returning was introduced to Mr. Marshall, to the guests, as they appeared one by one, with all of whom he was soon on the most cordial terms, and finally to the young lady, the sole representative on earth of her devoted parents, who, being twenty years of age, as pretty as a dream, well informed, and altogether attractive, was not likely to bear their name much longer, albeit at this time reveling in "maiden meditation, fancy free." It was truly an interesting circle and the interest did not abate in the least by reason of the latest arrival. CHAPTER III. NEW ACQUAINTANCES AND AN AGREEABLE DISCUSSION. The evening of the first day that marked the stranger's advent into Westminster saw the entire _personnel_ of Harmony Place on the veranda; the new moon smiled benignly upon them, the evening was cool and the "ripe harvest of the new-mown hay" gave to the air a "sweet and wholesome odor." One subject after another was taken up, discussed and disposed of, or at least laid aside to give way to some other, and in each and all of them our hero (for such we may as well commence to recognize him) took a part, and exhibited a fund of information and an aptitude of presentation which gave him the preference without a contest whenever he chose to speak. This became more and more frequent as the night wore on, for there was no disguising the fact that he was, like the others, already one of the household. If any one of the party wondered what it was that he had come for, how he expected to get it, or how long he was to stay, the conjecture never found expression; for they all experienced so much of general satisfaction in hearing him, and took such genuine pleasure in his word-painting of western scenes and events, that they were all willing to have him stay indefinitely. He was literally chosen as one of their number without opposition, and the mere matters of detail regarding his purposes might be left to the future or be entirely undiscovered; he was now decidedly the architect of his own fortune so far as retaining the good will of that little group was concerned. The conversation proceeded from point to point until the topics of the quiet gathering assumed more the aspect of an intellectual _melange_ than anything else; the Sepoy rebellion made way for the Dakota blizzard, the signal failure of the first laying of the Atlantic cable was shelved to make place for Webster's artistic destruction of Dr. Parkman, and Cromwell's career of conquests and crimes was followed by a brief discussion of the science and practice of silver mining. (Variety and scope enough, surely!) It must be noticeable that the two subjects which agitate us nationally and sometimes locally more than any others--politics and religion--had so far escaped; they had not, however, been unthought of, and presently the latter was begun by the minister saying: "Representing to some extent as I do, the church, I am compelled to admit that in the matters of organization, discipline and places of worship, America is thoroughly Christianized. Look at the profusion of church buildings wherever you go. To me such rivalry is gratifying in the extreme, representing as it does the highest type of good citizenship." "I partially concur with you," said the lawyer, "and yet I belong to no church at all--do not, in fact, endorse Christianity as a department of civilized life." "Why, how is this?" said Fitzallen, "I thought nearly everybody in this country must be orthodox to some extent at least." "Not so with me, I assure you," the other replied, "and the strangest part of it is that my 'peculiar views,' as you may call them, are not the result of neglect or indifference, but are rather caused by investigation and the peculiar explanations, or rather lack of explanations, of those who make the dissemination of religious views their calling." "In other words you are an unbeliever." "Exactly." "Not totally, I trust." "Oh, not necessarily. The creeds which base, or profess to base, their tenets upon the Bible do not, as it appears to me, live up to their professions, and the clergy--meaning no offense whatever--are more addicted to money-getting than to soul-getting. That there may be salvation and a Supreme Judge who provides it is to me simply like the traditional Scotch verdict--not proved." The stranger from the west was listening to all this with the air of one deeply interested. It was as if an opportunity which he desired, but had not expressed himself concerning, had come, and he was not at all reluctant about replying when questioned as to his own views. It came when the churchman, after announcing his determination to "labor" with the infidel, turned to the new-comer and said: "I do not know whether you would be for or against me in such a work, but coming from what we of the East are prone to regard as the land where restraints are not severe, I fear you might be disposed to assist him rather than me." "Well, gentlemen," said Durant, "this topic interests me, and while I and my opinions are unknown to you all, still I will, if agreeable, endeavor to throw some light upon the subject at present, and will seek to do more in that direction hereafter if favored with an opportunity. I am a believer in religion, laying claim to a testimony from above, and still I often find myself opposed by ministers; they are generally the very persons who are foremost in opposing me on every side, strange to say." "I cannot imagine why this should be the case," said Fitzallen, "if you are as you state, a true believer in Christ and have a testimony of Him." "It may seem strange to you, at which I do not wonder. But I am afraid I am delaying the work you have planned for Mr. Brown's welfare. If you will permit me to ask a few questions during your conversation with him, I may be able to take a general part in it before it closes, provided, however, that should we differ upon any religious views, it will be in a friendly and pleasant manner." "Oh, certainly," said the churchman, "I am sure it will be a pleasure to me to have you join in our conversation as you see fit, and I do not doubt that Mr. Brown and the other gentlemen will look upon it in the same way." The entire party here expressed approval of the proposed discussion, and the lawyer said: "I have not the slightest objections, and will be glad to have all the light possible thrown upon the different doctrinal points that I do not believe, and mainly because of which I am not at present a member of any Christian church." "Then, Mr. Brown," said Fitzallen, "let us commence our voyage in search of eternal truth. What particular part of the Christian faith appears to you as being most difficult to understand?" "I confess there are many. However, let us commence with one of the principles of your belief. I will refer to some of the literature of the Church of England. The first article of religion contained in the Church of England Prayer Book is: 'There is but one living and true God, everlasting; without body, parts or passions; of infinite power, wisdom and goodness; the maker and preserver of all things, both visible and invisible; and in the unity of this Godhead there are three persons of one substance, power and eternity,--the Father, Son and the Holy Ghost.' According to this, then, your belief is that the Father, Son and Holy Ghost are one person, without body, parts or passions." "You have certainly quoted correctly from the prayer book; I fail to see anything wrong with that. What fault have you to find with it?" "None whatever if you really believe it, because there does not seem to me much variance in our conclusions if you believe in such a God as this; I can not conceive of a just God who has neither body, parts nor passions. So far as the Bible is concerned, I fail to see from what part of that book you obtain such a conclusion." "Well, Mr. Brown, using your own language, 'so far as the Bible is concerned,' let us do as Isaiah commands, go 'to the law and to the testimony,' (Isaiah viii: 20) and I will soon convince you that the Bible plainly sets forth the fact that the Father and the Son are one. In fact, Jesus Himself declares that He and His Father are one. (John x: 30.) Is this not true?" "Excuse me," said Durant, "but is it not more reasonable for us to believe He meant that He and His Father were united in all things as one person?--not that they were actually one and the same identity?" "Certainly not," said the reverend, "our Savior meant just what He said when He declared that He and His Father were one." "I must certainly differ from you," said the stranger, "for He also asked His Father to make His disciples one, even as He and the Father were one, as you will see by reference to John xvii: 20 and 21, and by your argument it must have been His wish for those disciples to lose their separate and distinct identities. I am afraid you are not making a very favorable impression on Mr. Brown's mind." "Stranger," said Mr. Brown, "your view of the case, I must confess, appears to be very reasonable. Looking at it from any other standpoint would not be in accord with sound reason." "Let me ask," said the preacher, "did not Jesus say, 'He that hath seen me, hath seen the Father?'" (John xiv: 9.) "Yes," said the westerner, "for as Paul says, 'He was in the express image of His (Father's) person,' (Heb. i: 3), and this being the case Jesus might well give them to understand that when they had seen one they had seen the other. When Jesus went out to pray, He said, 'O, my Father, if it be possible, let this cup pass from me: nevertheless, not as I will but as Thou wilt.' (Matt, xxvi: 39.) Now then, to whom was our Savior praying? Was He asking a favor of Himself?" "Oh, no; He was then praying to the Holy Spirit." "Oh, then by such admission you have separated one of the three from Jesus, for in the beginning you declared that the three were one; and now that we have one of the three separated from the others, let us see if we can separate the other two. In order to do this, I refer you to the account of the martyrdom of Stephen. While being stoned to death he looked up to heaven and saw the glory of God, and that Jesus was standing on the right hand of God. (Acts vii: 55.) Would it not be rather difficult for any person to stand on the right hand of himself? And in order to prove further that Jesus is a separate person from the Father, we will examine into the account of His baptism. On coming up out of the water, what was it that lighted upon Him in the form of a dove?" (Matt iii: 16.) "We are told it was the Spirit of God." "Exactly! And whose voice was it that spoke from the heavens, saying, 'This is my beloved Son, in whom I am well pleased?' (Matt. iii: 17.) Now, mind you, there was Jesus, who had just been raised from the water, being one person, the Holy Ghost which descended from above and rested upon Him in the form of a dove, making two personages; and does not the idea strike you very forcibly that the voice from heaven belonged to a third person? And then, again, I will draw your attention to--" The churchman was getting warmed up. Said he: "These are things which we are not expected to understand; and, my young friend, I would advise you to drop such foolish ideas, for--" "Excuse me. Did you say 'foolish ideas'? Why, my dear sir, we are told in the Bible that, 'This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent.' (John xvii: 3.) Therefore, it should be our first duty to find out the character and being of God. You say we are not expected to understand these things, while the Bible says these are what we must understand if we desire eternal life. It also says we can understand the things of man by the spirit of man, but to understand the things of God we must have the Spirit of God; and as you profess to be one of His servants, you are supposed to be in possession of the necessary Spirit to understand the true and living God, also Jesus Christ whom He sent. You say God has no body; did our Savior have one? If so, then His Father had one, for I have just proved by the words of Paul that Christ was in the express image of his person. (Heb. i: 3.) Jesus appeared in the midst of His disciples after His resurrection, with a body of flesh and bones, and called upon His disciples to satisfy themselves on this point by touching Him; for, says He, 'a spirit hath not flesh and bones as ye see me have.' (Luke xxiv: 39.) Then He called for something to eat and He did eat (verses 42, 43), and with this body of flesh and bone He ascended into heaven and stood, as Stephen says, on the right hand of God. (Acts vii: 55.) Now, if He has no body, what became of the one He took away with Him?" "This is nonsense! You know that God is a spirit, and I think we would better not delve too deeply into matters which we are not permitted to comprehend." "Pray, listen a while longer, for I have yet more to say in regard to what you call nonsense, although if it be such, I must insist that it is Bible nonsense. You say God is a spirit; does that prove He has no body? We are also told we must worship Him in spirit. Am I to understand from this that we must worship Him without a body? Have you a spirit? Yes. Have you also a body? Yes. Were you made in the image of God, body and spirit? So says the good old Bible. Man was created in the image of God. (Gen. i: 26, 27.) Then God has a body, and, consequently, must have parts. Moses talked with Him face to face, as one man talks with another (Ex. xxxiii: 11), arid he also saw His back parts. He promised (Num. xii: 8) to speak with Moses mouth to mouth. We are told in the fifth chapter of Deuteronomy that He has a hand and arm. The Psalm (cxxxix: 16) tells us He has eyes, and Isaiah (xxx: 27) says he has lips and a tongue. John describes His head, hair and eyes. (Rev. i: 14.) And, as for passions, we are told in the Bible that He has love, wrath, and is a jealous God. Are these not parts and passions? My dear sir, it would appear that all who believe in the scriptures must conclude that they are parts and passions, and that the Creator is a God after whose likeness we are made." "Well, I had no idea when I commenced this conversation with Mr. Brown that I was to find such an antagonist in yourself. One would naturally come to the conclusion that you had made the Bible a study." "Thank you, you do me honor. I confess I have as a Christian studied the record; in fact, at a very early age my parents required me to commit and remember a very important verse in that good old book. It is found in the fifth chapter of the gospel according to St. John, being the 39th verse, and reads as follows: Search the scriptures, for in them ye think ye have eternal life: and they are they which testify of me." "That is certainly proper, but I must again warn you against plunging into mysteries which we cannot understand." "But Peter tells us that 'no prophecy of the scripture is of any private interpretation' (II. Peter i: 20), and these are the things which we should seek for information upon; for lack of explanation by the ministers upon these points is, to a great extent, the cause of many persons being in Mr. Brown's frame of mind today." "You are scarcely complimentary, and if your assertion be correct, perhaps it would be better for me to withdraw and leave Mr. Brown in your hands." "I beg your pardon, my dear sir," said Durant, "I meant not to offend, I assure you, and intended only to be in earnest; I will endeavor to be more careful during the rest of the conversation." The lawyer, who was decidedly impressed at this juncture, dispelled what might have been a painful silence by saying: "Well, I declare, things have taken a very peculiar turn, I seem to be out of the fight altogether. But I want to say this, I have heard more that appears to be reasonable from you, Mr. Durant, regarding these matters than ever before in my life, and I must also admit that if my early teaching on religious matters had been as reasonable, I almost believe I might have been a Christian." As it was getting late Mr. Marshall here "put in a word," saying: "It is now getting quite late and perhaps all would like to retire; if so, I will conduct you to your rooms." "No," said Mr. Brown; "we must not go to bed yet a while. I never was religiously interested before in my life, and I wish to listen to further discussion between these two." The new-comer was more than willing; but being somewhat fatigued himself, and realizing that possibly there might be a sense of weariness in some of the others, he deemed it best not to continue for the time being, although asked to do so. He then made a suggestion, which was unanimously agreed to: that the subject be taken up on the following evening in the same place; and so, with mutual expressions of regard and a kind "good night" all around, the party dispersed for the night. CHAPTER IV. GAINING AND LOSING FAVOR. The western man had not intended to make a stay at the little home hostelry where he was quartered, and where he had became so thoroughly ingratiated all at once. His mission required a frequent "change of base" and constant action; but he realized that nothing was occurring which was so greatly at variance with his general purpose as to materially change it, and that, a nucleus for possible future engagements having been established, he might as well remain where he was until called elsewhere. Already he was on the best of terms with all, even with the "colored citizen," and he was disposed to make himself entirely at home, as all hands were willing to have him do. The time for the adjourned meeting on the veranda came and not only was a quorum present, but all of the party were there, besides two or three neighbors who had learned something of what was taking place. After a few formalities had been engaged in, the discussion was opened by Durant suggesting to Fitzallen that it was a little singular that two men believing in, and upholding, the same good book should find anything to dispute about; such things did happen, however, and perhaps it was as well, since by free discussion error was eradicated and truth made plain. The preacher then asked a question which must seem to the reader to have been too long delayed--"May I ask of what church you are a member?" "Certainly," said the westerner; "but before answering, will you tell me what church edifice that is to the east of us?" "That is the Wesleyan church." "And the one a short distance below here?" "That is the Episcopalian." "What other churches are there in this place?" "Oh, there are the Baptist, the Catholic chapel, and the quarters of the Salvation Army, so called." "Is that all?" "Yes, I believe so, and I think enough, unless we have omitted naming yours." "You certainly have, for the church of which I am a member you have failed to mention at all." "Indeed? And what is it?" "The Church of Jesus Christ, sir. Don't you think it would be well if He also had a church in your midst?" "Why, my friend, they all belong to Him." "Is it possible? I certainly have no recollection of hearing you even mention His name in connection with any of them." "You may not have heard His name, but they are all, yes, even the parading and noise-making Salvation Army, engaged in His service." "Then why not bear His name?" "It is a case in which the name need not be connected with the object, and still the service rendered and the objects aimed at are all for Him, as certainly all who engage in the calling of Christianity believe, and as those who practice in the ministry instruct." "Let us see how this is. Your church members believe in the Lord Jesus, accept the word of God as an exposition of His principles, as well as a command to them, and the ministers instruct them accordingly. Is that so?" "It is." "Then I am to understand that all these churches and communicants uphold and practice baptism by immersion as set forth in, and enjoined by, the scriptures." "No; that is to say, some do, and some do not." "What is the probable proportion?" "Oh, I could not say as to that." "Do not you and the majority of the others accept of other forms of baptism and in many cases of none at all?" "Yes." "Does not that depart from the teachings of the Bible and the example set by Christ Himself?" "Not necessarily." "Did not He go down into the waters of baptism and receive immersion at the hands of John the Baptist?" "Yes." "And did not the injunction go forth which forms the very corner-stone of His own Church--of Christianity--'Repent and be baptized?'" "Yes; but He did not say that of necessity all were to be immersed. The Bible is fertile in parables and much that is said is left to the intelligence of the reader for interpretation." "By the same authority I have warned you already against 'private interpretations.' However, we need not rest the case entirely upon that. Take up your Bible at your leisure and examine well all accounts given of cases where this ordinance was performed, and you cannot help admitting that baptism by immersion was the only way in which the ancients accepted that principle. You will see that the word of God _commands_, in unequivocal language, the ordinance of baptism by immersion, and His Son set us the example by going down into the waters. Therefore, those who do not perform this have no claim upon the Savior's name, for they obey not His Father's words nor His own example." "You would hold, then, that those who do not conform literally to such example are not Christians." "They may believe in Christian conduct and practice righteousness within a certain sphere; they may be upright and just in their dealings and their hearts may be filled with love for their race, but they cannot establish rules of conduct for themselves and claim to act in the authority and name of Christ. He has set the pattern and it is for them and for us to follow." "I never heard such strange reasoning before, and it reminds me of a fact upon which I have often dwelt--that sophistry and logic may both rest upon the same foundation, not, however, accusing you of dealing in sophistry or claiming that in all respects my words have been those of logic. Now, to follow your theme further in the same vein and employing precisely your method of arriving at conclusions--those who do not, for instance, practice the laying on of hands for the healing of the sick, or for the casting out of real or imaginary devils, who do not, for example, subscribe to all the superstitions and resort to the practices enjoined by the Bible--which practices must have had reference to a time in which the domain of science was so limited that it could not even comprehend the present--that all such people, I say, are also outside the pale of Christianity are pagans, infidels, in fact?" "You state part of the proposition correctly enough, but your conclusion is unjust--unjust because not a natural outgrowth of the premises stated, and also unjust because containing a reflection." "I meant no reflection at all." "So I may readily believe. Now, a man may be entirely outside the pale of practical, or if you prefer it, modern Christianity and still be neither a pagan nor an infidel; while he may be inside it and not practice the things spoken of, by means of which he would be as much at variance with the requirements of our Father and Savior, perhaps, as the others named, and none of them be of necessity bad people, or among those wholly condemned." "Then you believe in the actual practice of laying on of hands as well as of baptism by immersion?" "Assuredly I do." "And practice it, perhaps?" "Whenever necessary, yes." "Well, for fear you may not wish to try it here, and it is nearly bed time, I will relieve you of one of the 'devils,' and the power of 'casting out' can be held in reserve for some future occasion." "My dear sir, you do us both injustice. No one would put you in such a category, and it is not a part of the work of a Christian to come into a circle as I have and engender harsh feelings, far from it." "Oh, no matter. We might talk again at another time, when I may be pleased to continue our remarks, but not tonight as I only intended remaining a short time, having an important engagement which I was compelled to make since I saw you last evening; so, if you will excuse me, I will wish you all good evening." And so saying, the churchman, in not a very pleasant mood, withdrew. Said Brown: "Stranger, I am somewhat familiar with the doctrines of different Christian societies, and from the way you expressed yourself regarding the personality of God, I would like very much to hear your views regarding other differences. If the rest of your views are as reasonable as these you have given expression to, I should like very much to hear them, and you can now proceed without interruption. Do you differ from these ministers very much in other principles?" "I am afraid the difference on many very important principles is just as great as the difference concerning the personality of God. But if you really desire to go with me in this search after the kingdom of God, and the others are willing, I assure you it will give me great pleasure." Unanimous approval was expressed at once, and Mr. Brown continued, saying: "I never before had as great a desire in this direction, and must confess that my curiosity has become quite aroused." "Then," said Durant, "we will take King James' translation of the Holy Scriptures as the law book, and 'Seek ye first the kingdom of God' for our text; and if we should discover before we have finished that the teachings of men differ greatly from the teachings of Christ, I will be somewhat justified in saying that religionists have 'transgressed the laws, changed the ordinance, broken the everlasting covenant.'" (Isaiah xxiv: 5. Jeremiah ii: 13.) "Very well," said Mr. Brown, "I will proceed," and obtaining the family Bible he continued: "And should your assertions prove correct, it might perhaps account for the increase of infidelity, and it might also cause others as well as myself to stop and consider. Now, then, to the 'law and the testimony.' Give me the chapter and verse, that I may know you make no mistake." The doctor then for the first time took part, saying: "I am also becoming very much interested, and think I shall join you with my Bible. Let us all come into the circle." "All right, we will examine the Gospel of Jesus Christ from the Bible, principle by principle. In order to have a clear understanding concerning this, it will be necessary for us to go back to the days of our Father Adam. Through the transgression of our first parents, death came upon all the human family, and mankind could not, of themselves, overcome the same and obtain immortality. To substantiate this, see first, second and third chapters of Genesis, Romans 5th chapter and 12th verse, and I. Corinthians 15th chapter and 21st and 22nd verses. But in order that they should not perish, God sent His Son Jesus Christ into the world to satisfy this broken law and to deliver mankind from the power of death. (John iii: 16; Romans v: 8; John iv: 9.) And as all became subject to death by Adam, so will all men be resurrected from death through the atonement of Christ (I. Cor. xv: 20-23; Rom. v: 12-19; Mark xvi: 15, 16), and will stand before the judgment seat of God to answer for their own sins and not for Adam's transgression. (Acts xvii: 31; Rev. xx: 12-15; Matt. xvi: 27.) Am I right as far as I have gone?" "Yes," said the doctor, "I have been following you with your quotations, and find them correct. Proceed." "Then I have proved one of the principles of some of the so-called Christians incorrect, for they do not believe that the wicked will have the same chance of resurrection as the righteous. Jesus Christ did not die for our individual sins, only on condition that we conform to the plan He has marked out, which will bring us a remission of our sins. The only way we can prove that we love Him is by keeping His commandments (John xiv: 15); therefore, if we say we love God and keep not His commandments, we are liars and the truth is not in us. (I. John ii: 4.) I think I have proved to your satisfaction that there is something defective with their understanding of the attributes of God, and I think I can prove also that they do not keep His commandments. Christ has given us to understand two things which you must remember while on this search after the 'kingdom of God.' First, that we must follow Him; secondly, that when He left His disciples He was to send them the Comforter that would lead them into all truth; therefore we must follow Christ and accept all the principles which were taught by His disciples while in possession of the Holy Spirit, though it should prove the world to be in error." "Thus far your arguments are reasonable, also in accordance with Holy Writ; and as there is no other name given us except Jesus Christ whereby we can be saved (Acts iv: 12), you may now lay before us the conditions; but give us chapter and verse, as I said before, that we may know you speak correctly." "We will now examine into the conditions; but first remember that God does not send men into the world for the purpose of preaching contrary doctrines, for this always creates confusion, and God is not the author of confusion, but of peace. (I. Cor. xiv: 33.) Paul has said, if any man teach another gospel let him be accursed. (Gal. i: 8, 9.) The first condition is this: To believe there is a God (not the kind mentioned in the English prayer book), but the God that created man in His own image, and to have faith in that God and in Jesus Christ whom He has sent. "Go on," said the party in concert. "Well," continued Durant, "the kind of faith required is that which will enable a man, under all circumstances, to say, 'I am not ashamed of the gospel of Christ; for it is the power of God unto salvation.' (Rom. i: 16.) This is the kind of faith by which Noah prepared an ark; by which the worlds were framed; by which the Red Sea was crossed as on dry land; by which the walls of Jericho fell down; it was by this faith that kingdoms were subdued; righteousness was wrought; promises were obtained, and the mouths of lions were closed. (Heb. xi: 32, 38.) This faith comes by hearing the word of God (Rom. x: 14), and the lack of this faith, and the absence of prayer and fasting, caused even the apostles to be unsuccessful on one occasion in casting out devils. (Matt. xvii: 14, 20.) No wonder, then, that without faith it is impossible to please God. (Heb. xi: 6.) Faith, then, is the first grand and glorious stepping-stone to that celestial pathway leading towards the eternal rest. The more we search into eternal truth, the more we discover that God works upon natural principles. All the requirements which He makes of us are very plain and simple. How natural that the principle of faith should be the primary one of our salvation! With what principle are we more familiar? Faith is the first great principle governing all things; but great and grand as it is, it is dead without works. (James ii: 14-17.) We must not expect salvation by simply having faith that Jesus is the Christ, for the devils in purgatory are that far advanced (James ii: 19.) In fact if you will read the entire second chapter of James you will see that faith without works is as dead and helpless as the body after the spirit has taken its departure. It is utter folly to think of gaining an exaltation in His presence unless we obey the principles He advocated (Matt. vii: 21), for no one speaks truthfully by saying he is a disciple of Christ while not observing His commandments. (John viii: 31.) In fact, the only way by which man can truthfully say he loves Jesus Christ is by keeping His commandments." (John xiv: 12-21.) "Is it not recorded in Holy Writ," said the doctor, "that if we believe in the Lord Jesus Christ we will be saved?" "You have referred to the words used by Paul and Silas to the keeper of the prison. These disciples were asked by this keeper what he should do to be saved, and was assured, as you have quoted, 'Believe on the Lord Jesus Christ and thou shalt be saved, and thy house.' Then the disciples immediately laid before them those principles which constituted true belief, and not until this man and his house had embraced the principles taught by these disciples were they filled with true belief and really rejoiced. (Acts xvi: 81-33.) You see by this example that we must not deceive ourselves by thinking that we can be hearers of the word only and not doers." (James i: 22,23.) "But, friend," said the lawyer, "here is a passage found in the tenth chapter of Romans, which, in my opinion, will be extremely hard for you to explain. The passage referred to reads as follows: 'If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved.' Now, then, it looks to me as if salvation is here promised through faith alone. How do you explain it?" "Very easily. Let us thoroughly examine this passage in all its different phases. In the first place, this letter was written by Paul to individuals who were already members of the church. They had rendered obedience to the laws of salvation, and having complied with those requirements were entitled to salvation providing their testimony remained within them like a living spring; and in order that they should not become lukewarm, Paul exhorted them to continue bearing testimony of the divinity of Christ, and not let their hearts lose sight of the fact that God had raised His Son from the dead, and inasmuch as they kept themselves in this condition, salvation would be theirs. This is the only sensible view one can take of this passage. Unquestionably, Paul was speaking to sincere members of the church, who had been correctly initiated into the folds of Christ, not aliens living 1800 years after." "That appears to be correct, and is satisfactory; but further on in the same chapter we find this expression: 'For whosoever shall call upon the name of the Lord shall be saved.' It appears to me here that reference is not made to those who had embraced the gospel and those who had the faith, but salvation is made general to whomsoever shall call upon the name of the Lord." (Rom. x: 13.) "Exactly, but the next verse gives an explanation so simple that none can fail to understand it: 'How, then, shall they call on Him in whom they have not believed? and how shall they believe in him of whom they have not heard, and how shall they hear without a preacher? So, then, faith cometh by hearing, and hearing by the word of God.' In other words, if there is faith, there have been works, and having true faith, no person will remain in that condition without complying with further works of salvation to which that faith urges him." "I see, I see," said Brown, the others remaining silent, but interested; "you are right, but I never looked at the matter in that way before." "Now, then, ladies and gentlemen," said Durant: "I maintain as before stated, that faith is the first principle of the gospel leading to salvation, but it will not bring us to the top of the glorious gospel ladder without the other principles." "Well, suppose we accept this as the first round in the gospel ladder, where will we find the second?" "To explain this question involves, perhaps, some little time, and as it must be near the 'witching hour' of midnight, I would not care to be responsible for extending the sitting beyond, or even up to, that time. To give this information is, in some measure, my errand among you, and if desired I shall be pleased to meet with you again. Before leaving I hope to be able to address the citizens publicly, and will do so if a suitable place can be obtained." Both the doctor and the lawyer were disposed to remonstrate against adjournment, and there seemed to be none who were not willing to remain and hearken unto that which to them was somewhat in the nature of an awakening, notwithstanding, as stated, it was growing late, and the exercises had been purely colloquial. It might be mentioned that only the more important parts of the conversation have been produced here--for the reproduction of everything in the nature of mere colloquy, the auxiliary questions, answers and suggestions, would make this a large book instead of a small one. Besides, the full conversation would be no more interesting for the particular object to which this book is devoted than would the matter reported. The visitors took their departure with evident regret, albeit their interest in the occasion was more attributable to unsatisfied curiosity than to concurrence in all that the stranger had said. "He can talk Bible by the yard," said one. "Yes, and show what it means better than a regular minister," said another. "He said he had a mission among us," chimed in a third; "I wonder what it can be?" The parting on the veranda was one in which friendly feelings prevailed all around, and the meeting on the morrow, when the second of the grand fundamental principles of the gospel was to be explained, seemed uppermost in every mind. CHAPTER V. FURTHER DISCUSSION OF THE FIRST PRINCIPLES. The audience had increased in numbers when the time for the continuance of the gospel exposition arrived. Rev. Fitzallen was not present; he had an engagement elsewhere, was the word he left; but his absence was compensated for by the presence of two or three others. But little time was spent in formality, and a beginning was effected by our legal friend saying: "Mr. Durant, you closed last night with a definition of the first principle in the series of steps to be taken by the convert to Christianity, with a promise that tonight we should have the second explained. Will you now proceed to fulfill the promise?" "Most willingly, if it is desired." Unanimous approval was at once manifested, and the western man proceeded. "The second follows the first, just as naturally as the second step follows the first when a child learns to walk. When faith in God is once created, the knowledge that we have at some time, perhaps many times during our lives, done things displeasing to Him, naturally follows immediately, therefore repentance makes its appearance as the second principle of the gospel. When John came preaching in the wilderness, as the forerunner of Christ, his message to the people was, 'Repent ye: for the kingdom of heaven is at hand.' (Matt. iii: 2.) When Jesus came into Galilee preaching the gospel of the kingdom of God, it was with a message calling them to repentance. (Mark i: 15.) When He chose His disciples and began sending them forth, it was to call mankind to repentance. (Mark vi: 7-12.) When He upbraided the cities wherein the most of His mighty works were done, it was because they repented not. (Matt. xi: 20.) True repentance is that which will cause him who stole to steal no more; that which will keep corrupt communications from our mouths; that which will cause us to so conduct our walks through life as not to grieve the Spirit of God; that which will cause all bitterness, wrath, anger, and evil speaking to be put away from us, and will make us kind one to another, tender-hearted and forgiving even as God for Christ's sake has forgiven us. (Ephesians iv: 28-32.) When he who has committed a sin shall commit it no more, then he has repented with that Godly sorrow which worketh repentance to salvation, and not with the sorrow of the world, bringing with it death. (II. Cor. vii: 10.) When a sinner repents with such repentance more joy is found in heaven than over ninety and nine just persons who need no repentance. (Luke xv: 7.) This, then, ladies and gentlemen, is the second round in the gospel ladder according to the plan given us by the Master, and without it, faith is of no substantial consequence whatever." "Your reasoning is both logical and just," said Brown, "and no one can find fault with those doctrines. This world of ours would certainly be more pleasant if these teachings were followed, and when a person is filled with that kind of faith, and has truly repented with such repentance, it must be manifest that he is entitled to salvation." "But he must not stop at that," the speaker went on, "there are other principles just as important, just as necessary, for him to obey. If I am in possession of enough faith to convince me that I have sinned against you, and the knowledge of this causes me sincerely to repent, I must not and cannot rest until I am satisfied I have your forgiveness for the wrong. So it is with sinning against God and His laws; He has marked out the path of repentance and it is our duty to follow that divine way until we arrive at the sacred altar of forgiveness. Sin must be forgiven before it can be wiped out, and God in His wisdom selected and placed in His Church water baptism, as spoken of last night, for this purpose. It is a means whereby man can receive forgiveness of sin." "And do you really believe that baptism brings forgiveness of sin?" queried the lawyer. "Certainly, provided, however, honest faith and sincere repentance go before it, and the ordinance is administered in the proper way by one who is endowed with divine authority; otherwise I believe it is of no avail whatever." "It seems to me you surround the principle of baptism with more safeguards than anyone else of whom I have ever heard. Why so?" "Perhaps I do, and yet it should not be the case. Every principle of the gospel should be well and carefully protected, and the failure on the part of man to do this is the main cause of so many different so-called plans of salvation existing among us today, when there should be only one true and perfect plan, as found in the days of Christ." "You are certainly giving me ample information on religious conditions. It does seem strange that there should be so many different roads, leading, as is claimed, in one direction. I declare, I never thought of that before." "Well, we will try to cover all those points before we finish. Let us examine this principle. Let us see if the idea of water baptism appears reasonable. The Lord has wisely and kindly selected this form of ordinance for the remission of sins. It was with this object in view that John advocated the principle. (Mark i: 4.) Peter promised it on the day of Pentecost. (Acts ii: 38.) Saul also received aid to arise and have his sins washed away. (Acts xxii: 16.) And so it was taught by different disciples as a means whereby God would forgive sins." "And as you have already stated, there are various modes of baptism among different sects. What is your method?" "The only correct form, as stated before, is that explained in the Bible. Baptism was performed anciently by immersion, in fact no other mode was thought of until centuries after the day of Christ. The word baptize is from the Greek _baptizo_ or _bapto_, meaning to plunge or immerse, and such noted writers as Polybius, Strabo, Dion Cassius, Mosheim, Luther, Calvin, Bossuet, Schaaf, Baxter, Jeremy Taylor, Robinson, and others, all agree that with the ancients immersion, and no other form, was baptism. The holy record itself explains the mode so plainly that even a wayfaring man might understand. John selected a certain place on account of there being much water. (John iii: 23.) Christ Himself was baptized in a river, after which He came up out of the water. (Mark i: 5-10.) Both Philip and the eunuch went down into the water (Acts viii: 38, 39), and Paul likens baptism to the burial and resurrection of Christ, dying from sin, buried in water, and a resurrection to a new life. (Rom. vi: 3-5.) Jesus declares that a man must be born of the water as well as of the spirit. (John iii: 5.) By being immersed we are born of the water, and we cannot liken baptism to a birth when performed in any other way. How mankind can accept any other form, in the face of all these facts, is more than I can account for. I think enough has been said to show that I am correct in my views regarding the object and mode of baptism, so now let us enquire who are proper subjects." "Why, all who have souls to save, I suppose," said the doctor. "Yes, providing they have obeyed the two principles, already mentioned; that is, faith and repentance; for Christ commanded His apostles to teach before baptizing. (Matthew xxviii: 19 and 20.) The candidate must believe before he can be baptized. (Mark xvi: 16.) Before Philip baptized the people of Samaria they believed the Gospel as he taught it. (Acts viii: 12.) When the eunuch asked for baptism at the hands of this same disciple, Philip answered: 'If thou believest with all thine heart, thou mayest.' (Acts viii: 37.) All persons, then, who are capable of understanding, are fit subjects for baptism as soon as they believe and have repented. None are exempt, not even was Cornelius of old who was so generous that a report of his good deeds reached the throne of God. His prayers were so mingled with faith that they brought down an angel from heaven; yet through baptism alone was it possible that he could gain membership in the fold of Christ. (Acts x.) We see, then, that all, except little children, are proper subjects for this ordinance, providing, as stated, they have faith, and have truly repented of their sins." "And do you claim that little children are exempt?" said the doctor. "I do; baptism is for the remission of sins, and little children, being free from sin, are of necessity exempt." "I do not see how you make that doctrine accord with the teachings of the Bible. Did not Jesus say, 'Suffer little children to come unto me?'" "He did, but instead of administering the ordinance of baptism unto them, He took them in His arms and blessed them, declaring at the same time that they were pure and free from sin like unto those who were in the kingdom of heaven. A little child is free from sin, is pure in heart, humble and merciful, in fact is the great example of goodness which Christ points out for us to follow. (Mark x: 13-16.) This ordinance, then, is for people who are old enough to embrace it intelligently, not for children who cannot understand its significance, and who already belong to the kingdom of heaven. "We have now examined three of the fundamental principles of the gospel of salvation. There is one more that I wish to touch upon, after which we will discuss a subject that is of more interest to you, perhaps, than any of these. The principle which I wish to speak of now, is the gift of the Holy Ghost, which in olden times always followed the embracing of the principles we have discussed, and when once received brought with it some of the gifts of the gospel. When the first sermon was delivered after the crucifixion of Christ, at the time when the apostles were endowed with power from on high, a multitude of people were pricked in their hearts, and asked Peter and the rest of the apostles what they should do. Peter undertook to answer this all-important question, and so far as authority to do so was concerned, we must admit that he, of all men at that peculiar time, was fully capable, for he was in possession of the keys of the kingdom of God bestowed upon him by Christ Himself. He was the chief apostle and, with his brethren, had been endowed with power from above. Therefore, he, more than any minister of our day, occupied a place that enabled him to answer correctly, and with authority." "You are stating the case properly, but what did he tell them?" queried the interested man of law. "His answer is found in the second chapter of Acts, beginning with the 38th verse. You will observe that as soon as he discovered that they had faith, he immediately taught them repentance, then baptism for the remission of sins, and followed these doctrines with a promise of the gift of the Holy Ghost. "Yes, commencing at the verse mentioned it says: 'Then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, _even_ as many as the Lord our God shall call.'" "But how were they to receive the Holy Ghost?" "By the laying on of hands. When Peter went down into Samaria for the purpose of bestowing this gift on those whom Philip had baptized, he did it by the laying on of hands. (Acts viii: 17.) Ananias conferred it upon Paul in the same manner (Acts ix: 17), and Paul did the same in the case of those who were baptized at Ephesus (Acts xix: 2-6); and when people received this birth of the Spirit (John iii: 5), they also received the promised blessings; they were entitled to the signs which He promised would follow; for said He, 'These signs shall follow them that believe; in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover.' (Mark xvi: 17, 18.) We have now discovered the conditions: faith, repentance, baptism for the remission of sins, and the laying on of hands for the reception of the Holy Ghost, with the promise of Christ that the signs will follow. Can you tell me now, which of all these different denominations has the gospel of Jesus Christ? Or as Wesley has questioned in one of his hymns which we may with profit quote in full: 'Show me where true Christians live.'" "Happy the souls that first believ'd, To Jesus and each other cleav'd, Joined by the unction from above, In mystic fellowship of love. "Meek, simple foll'wers of the Lamb, They liv'd, and spake, and thought the same; They joyfully conspir'd to raise Their ceaseless sacrifice of praise. "With grace abundantly endued, A pure believing multitude; They all were of one heart and soul, And only love inspir'd the whole. "Oh, what an age of golden days! Oh, what a choice, peculiar race! Wash'd in the Lamb's all-cleansing blood, Anointed kings and priests to God. "Where shall I wander now to find Successors they have left behind? The faithful, whom I seek in vain, Are 'minish'd from the sons of men. "Ye diff'rent sects, who all declare, 'Lo, here is Christ,' or 'Christ is there!' Your stronger proofs divinely give, And show me where true Christians live." "You must remember, my friend, that the signs were only given in order to establish the church in the day of the apostles, but now they are abrogated and are no longer needed." "'To the law and to the testimony,'" replied Durant "and give me chapter and verse to substantiate the assertion you have just made." "If you will read the 13th chapter of the 1st Corinthians, you will learn that 'whether there be prophecies they shall fail, and whether there be tongues they shall cease.'" "If you will take pains to read the two verses following, you will see that 'we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.' My friend, instead of this quotation proving that these things are done away, it establishes the assertion that they shall remain until perfection shall come. Surely no sane man will say that we have come to perfection." "I have understood that these gifts were no longer needed. This certainly is the conclusion the ministers of the day have come to." "But this is not surprising to me, for this good old Bible declares that the time will come when the people will turn from sound doctrine to fables." (II. Tim. iv: 4.) "I must admit that you have convinced me that baptism is a necessity, and when I am baptized, the ordinance will be performed in the proper manner," said the doctor. "I am pleased to learn that, but I may have another surprise for you yet. May I ask, who do you intend shall baptize you?" "My minister, I suppose; why?" "If the words of the Bible be true, there may be a doubt as to whether your minister is authorized to baptize you." "Do you mean to prove that these men, ministers of the gospel, have no authority to officiate in that ordinance? I wonder what you will undertake next, but proceed, for I am now prepared for surprises." "I assure you, my dear sir, I only wish to refer to a few doctrines from the Bible which are necessary to be understood by you in order that you may obtain eternal life. Thus far we have only examined the first principles of the gospel, but now we will speak of the officers whom Christ placed in His Church, and learn by what means men receive authority to act in the name of God. Paul tells us that God has placed 'first apostles, secondarily prophets, thirdly teachers, after which gifts of healing,' etc. (I. Cor. xii: 28), and says the work is built upon the foundation of apostles. (Eph. ii: 20.) He furthermore declares that these officers have been placed in the Church for the work of the ministry, and to remain until we all come to a knowledge of the truth. (Eph. iv: 11-13). Have all mankind come to a knowledge of the truth? If not, why has the church dispensed with the officers that God placed in it for the purpose of bringing all to a unity of the faith? Paul tells us that these officers were placed in the Church to keep us from being tossed to and fro and carried about by every wind of doctrine which is taught by man. (Eph. iv: 12-14.) At the present time, when men declare that they have no need of apostles or prophets, they are divided, and subdivided, and in fact carried about by every doctrine that is promulgated--as Paul saw that they would be, if inspired apostles and prophets were not found to lead them. In losing these officers, the Church lost her authority, together with all her gifts and graces, and the so-called Christian churches today are disrobed of all her beautiful garments; and even those who pretend to defend her are crying out that her gifts, graces and ordinances are useless in this age of the world. Did Christ establish the true order or did He not? We say He did, and would ask, has any man a right to change it? And if any man or even an angel from heaven should alter it in the least, will he not come under the condemnation that Paul uttered when he said: 'Though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed?' (Gal. i: 8.) Christ placed these officers and the ordinances in the Church for the perfection of the Saints; and any one teaching contrary to this is a perverter of the gospel, and an anti-Christ in the full meaning of the word. The difference between the true Church of Christ on the one hand, and the Catholic Church, with all her posterity composing the whole protestant world on the other hand, amounts to this: one had apostles, prophets, etc., who led the Church by inspiration or by divine revelation; while the others have learned men to preach learned men's opinions; have colleges to teach divinity instead of the Holy Ghost; instead of preaching the gospel without hire, their ministers must have large salaries each year, and they are not certain of the doctrines which they teach, when they should be in possession of the gifts of knowledge, prophecy and revelation. Now then in what church do we find apostles and prophets?" The doctor replied, "There are none; but you must remember there must be a preacher, for 'how shall they hear without a preacher?'" (Rom. x: 14.) "And in the next verse he asks, 'How shall they preach except they be sent?' This same apostle says that no man is to take the honor unto himself, but he that is called of God as was Aaron. (Heb. v: 4.) Aaron was called by revelation (Ex. iv: 14-17); hence we see that no man is to preach the gospel except he be called by revelation from God. As I said, instead of men being called by revelation as the Bible declares they should be in our day they argue that God has not revealed Himself for almost eighteen hundred years. Go and ask your minister if he has been called by revelation, and he will tell you that such manifestations are not needed now, which assertion I think will prove to you that he has no authority to baptize for the remission of sins." "But did not Jesus say, 'Go ye into all the world and preach the gospel?'" "He did; but was He talking to modern ministers then? When He gave His apostles authority to preach, did that give all men who feel disposed to take the honor unto themselves, the same authority? He gave His apostles to understand that they had not chosen Him, but He had chosen them (John xv: 16); but in this day men reverse the condition. Then again, He sent His servants into the world to preach His gospel without purse or scrip. (Luke x: 4.) Paul says his reward is this, 'That when I preach the gospel I may make the gospel of Christ without charge, that I abuse not my power in the gospel.' (I. Cor. ix: 18.) Now, go and ask your minister if he does the same, and I think you will find that he must have a salary." "Then what has become of the gospel?" said the lawyer. "Paul says that the coming of Jesus Christ will not be, save there be 'a falling away' (II. Thess. ii: 3), and that 'in the last days perilous times shall come.' (II. Tim. iii: 1.) People 'will not endure sound doctrine,' but will 'heap to themselves teachers having itching ears, and shall turn from the truth to fables (II. Tim. iv: 3, 4), and will have a form of godliness but will deny the power thereof. (II. Tim. iii: 5.) Peter also says these false teachers will make merchandise of the souls of men. (II. Peter ii: 1-3.) They are doing so by demanding a salary for preparing sermons to tickle the people's itching ears. (Micah iii: 11) says, their heads judge for reward, their priests teach for hire, and their prophets divine for money, yet they lean upon the Lord and say, is not the Lord among us? Now, my friends, do not the different sects of the day present us with a literal fulfillment of all these sayings? Have they not transgressed the laws, changed the ordinance and broken the everlasting covenant? (Isaiah xxiv: 5.) John Wesley in his 94th sermon, referring to the condition of the church after it had departed from the right way and lost the gifts, says: 'The real cause why the extraordinary gifts of the Holy Ghost were no longer to be found in the Christian Church was because the Christians were turned heathens again and had only a dead form left." "It would appear, then, that God has forsaken mankind and left us without any hope," said Mr. Marshall. "No, he has not; but this falling away, is the result of mankind forsaking God, by changing His gospel and departing from its teachings, as I have already shown. But He has promised, through his servants, that there would be a dispensation when He would gather together all things in Christ (Eph. i: 10), and would restore all things which He has spoken by the mouth of all His holy prophets since the world began. (Acts iii: 20, 21.) This dispensation was called the dispensation of the fullness of times. (Eph. i: 10.) Daniel, who received, by revelation, the interpretation of Nebuchadnezzar's dream, saw what would take place in the latter times, when the God of heaven would set up a kingdom. (Dan ii: 44.) John, the revelator, while on that desolate island, Patmos (some ninety years after Christ), saw how this gospel would be restored: namely, that an angel would bring it from heaven (Rev. xiv: 6), and Christ says it 'shall be preached in all the world as a witness unto all nations; and then shall the end come.' (Matt. xxiv: 14.) As God is always the same, and has but one plan for the redemption of the human family, we may expect to see the same gospel with like promises preached in a similar way. Where do we find it as it existed anciently? But as it was in the days of Noah, so shall it be also in the days of the coming of the Son of Man. (Matt. xxiv: 37; Luke xvii: 26, 27.) Noah was sent by the Lord to foretell the coming of the flood, but the people rejected his testimony, in fact, whenever God has revealed His mind and will to man in days gone by, the world, instead of receiving the same, have rejected the message and said all manner of evil concerning the prophets, and in many instances have killed them, as was the case with Christ Himself. Now then, my friends, we are living in the dispensation of the fullness of times, when God is gathering together all things in Christ. An angel has come from the heavens and brought the everlasting gospel, and on the 6th day of April, 1830, God--through revelation to man organized the kingdom spoken of by Daniel, in the exact pattern of the kingdom as it existed in the days of Christ, with apostles and prophets, and since that day the servants of God have been traveling through the world preaching the same, as a witness that the end will soon come. They call upon mankind to exercise faith in God our eternal Father, and in His Son Jesus Christ, also to repent of, and turn from their sins, and be baptized by one who has been called of God by revelation, and receive the laying on of hands for the bestowal of the Holy Ghost. As servants of God they then promise that the convert shall know of the doctrine, whether it be of God or man (John vii: 17); and, furthermore, that the signs which followed the believers in the days of the ancient apostles will follow the believer at the present time, for the same cause will always produce the same effect. My friends, as a servant of God, I call upon you to obey these principles and you shall have the promised blessings." The doctor said: "Much that you say is convincing, some of it excites curiosity, and all is entertaining. I will now announce that the Town Hall has been obtained for Saturday night and as that involves a little longer stay than you intended, I suggest that a collection be taken and turned over to you." "I beg you, do nothing of that kind," said the missionary. "If the hall is free, the lecture shall be also; and I can doubtless spend the time pleasantly enough till then." "Very well, if that is your pleasure. There will be such an attendance as this town has rarely seen, I promise you." And then after a few pleasantries in the usual vein, and a general "good night," the party separated just as the clock struck twelve, each in the best humor. In view of the coming lecture it was mutually agreed that the veranda gatherings should be discontinued for the present at least. CHAPTER VI. TRUTH AGAIN DEFEATS FALSEHOOD. The meeting was to be held in the Town Hall on Saturday, and in the meantime our missionary busied himself variously, but devoted part of the time in getting his lecture arranged and in refreshing his memory on the topics upon which he wished to speak. When not thus employed he took strolls about the country, or engaged in pleasant bits of conversation with his acquaintances, and with others whom he happened to meet on the way. He was such a favorite at the Marshall mansion that the people there were always pleased to have him express a wish for anything, in order that it might at once be gratified; but such expressions were very rare and confined to the scope of his actual requirements. On Friday afternoon he engaged in a pleasant discussion with Mrs. Marshall on some scriptural topic. Missionaries all understand the power of song, Mr. Durant was no exception, so at one point he sang one of his hymns: "How the light from Zion's mountain Clears the mists of error's age: Clarified in ray and fountain, How its truths our fears assuage! "Tempest-tossed, we still are certain Life is but a pleasant span. Hope has painted every curtain Pictured in the gospel plan. "Once again to every nation, Jesus opens wide the door; Here are truths that bring salvation, Preached and practiced as of yore. "Joyful tidings to the people From the perfect courts on high; Sweetest chimes from tower and steeple Ring: Redemption's drawing nigh. "Shine, thou light, with doubled splendor, Spread thy soothing, restful rings, Till the sun of Zion, tender Rise, with healing in his wings!" The daughter was an interested listener, and at the close broke in with--"It seems to me that there is no such thing as perfect happiness after all. We are always being disappointed in relation to some hope or desire, and when we engage in that which affords pastime or amusement, there is invariably a penalty following. Is not this true, Mr. Durant?" "I could scarcely dispute with a lady, even if there were grounds for it," said he, gallantly. "But I prefer you would," she said, "because you appear to know all about these things and I desire to learn. Why is it, for instance, that after enjoying myself greatly at a dance or other late entertainment, injured nature afterward cries out for revenge, and takes it? So with all things it seems to me. The pleasure experienced in meeting a dear friend is beclouded by the knowledge that there must be a parting soon; and death is ever near as if to remind us of the fact that life, happiness, honor, wealth, youth, are all fleeting and unsubstantial." "Very true." "Why Claire," said her mother, "you are becoming a regular pessimist. Surely at your age there is no need to borrow trouble about death or anything else." "I do not borrow it, mamma, it comes. Pain follows pleasure, sorrow treads upon the heals of happiness, and misfortune is the constant attendant of fortune. There is, as I said, no perfect happiness, so it seems to me." "Pardon me," said the missionary, "but you did not finish your sentence. Shall I do so for you?" "O, by all means," replied the girl with eager delight. "Well, then," he continued, "doubtless what you meant to say was that there is no such thing as perfect happiness in either the contemplation or realization of things which in themselves are fleeting and unsubstantial--that is, the things of the world. Every movement of the machinery of a steamer, for instance, creates friction, which in turn indicates an eventual breaking down, and so it is with all temporal things; thus we cannot rely upon them for permanent good, and in addition they are constantly subjecting us to peril. "It is impossible to create perfect results out of imperfect conditions; therefore, there can be no complete or unbroken happiness come out of earthly surroundings, for the reason that all such things are changeable and fleeting. And yet there is such a state as perfect joy unclouded and endless." "But not in this life, as you yourself have shown." "Yes, in this life." "I thought you referred to this life as uncertain and ephemeral and as such curtailed or extinguished its own joys." "That is true, also. But yet endless and supreme delight is to be found in it." "Where and how, pray?" "In observing principles and practicing truths which lead to immortality, and which confer upon us the title-deeds to homes where pains and penalties are unknown, where all is peace, contentment and love." "Oh, yes, I did not think of that." "In such enjoyment there is no alloy. More than that; the more it is engaged in, the more enjoyable it becomes; it does not cloy, we cannot become surfeited; the more we devote our attention and effort to it the greater the desire we have to continue and to increase our experience. This is that perfect happiness with which nothing else can compare." "But would you have us dispense with all pleasures--with the refined indulgences, the innocent pastimes and the intellectual recreations which lighten our burdens at least for the time being, and have us participate in sacred things only? Should there be no buoyancy of spirit, no diversion, no relaxation, in order that there might be no penalty as the result of indulgence?" "Why, what an--pardon me--absurd idea! Of course you do not advance it seriously and should therefore be free from criticism. Rather than that such a rule of conduct as you have suggested is the proper one, it is almost as bad as that in which amusement alone prevails. The medium course, which enables us to enjoy all that is properly enjoyable in its appropriate season, and still does not cause us to loose sight of the great aim and end of existence, is the right one. We should let our pastimes be the incidents in our career, not the objects of it; thus they lighten our burdens, and, for the time being, dispel some of the shadows that cross our pathway, whereas, if made the purpose of living--the only things to be considered--they become burdensome and even sinful." "Then the devout Christian may be happy and jovial without being less a Christian, on account of that?" "Yes, indeed. More--it is pleasing to our Father for His children to be light-hearted, so long as their pleasures are proper and are enjoyed in moderation. The people from among whom I come enjoy themselves as much as other people do, but do not overlook their devotions, and above all they remember the Sabbath day, to keep it holy." "That seems to me," said Mrs. Marshall, "to be a sensible form of Christianity. Why, a person, according to your faith, can be profoundly religious and yet deny himself no proper amusement." "Most decidedly; that is our belief and practice." "It seems to me I would like to be a member of your Church," said the girl, artlessly, at which interesting stage of the conversation, Rev. Fitzallan entered, who greeted the party stiffly, his brow having a distinct frown as he looked at the westerner. "Pardon me," said the Clergyman, after a few commonplaces had passed, "but we 'gather wisdom by the wayside,' and I have just acquired some information from that source concerning our friend here from the wilds, and as it surprised me, I thought it might equally surprise the rest of you, himself included, perhaps." Evidently the churchman had been engaged in the questionable calling of picking up stray scraps of gossip here and there, containing as usual some truth mixed with much error. There was obviously trouble ahead. "Anything concerning me is not apt to be of sufficient consequence to be very interesting," said Mr. Durant, "and having already stated all I thought worth saying about myself and my errand, there can be little or nothing that is surprising, I am sure." "Is it not a fact that you are from Salt Lake City?" "It is." "It is! Why you never informed us of this and yet you have been associated with us several days." "Indeed! May I ask you, Mrs. Marshall, and you, Miss Marshall, what part of the country our friend here comes from?" The ladies did not know. "Indeed! Why sir, you have been associated with this family several weeks, and yet they do not know what particular point you came from. Perhaps like myself, you were never asked." "This is evasion," said the now thoroughly excited churchman. "There is no place in my district possessed of such peculiar conditions as would place one of its inhabitants under suspicion because of them." "Nor in mine either, that I know of," calmly rejoined Durant. "Is not Salt Lake City the headquarters and residence of a class of people known as Mormons who hold exclusive sway there?" "No, sir." "That is what I have heard." "Surely, I am not accountable for what you have heard. There are a great many Mormons in Salt Lake, and just as many that are not Mormons; it is the headquarters of the Church as you suggest, but its members are not in exclusive sway there." "How can that be?" "No matter about the means; the fact itself is what concerns us." The churchman was discomfited and measurably confused; he was compelled to change his course. "You told us," said he, "that you were an advocate of the Church of Jesus Christ; should there not be a suffix in these words--Latter-day Saints?" "That is correct." "And is not 'Mormonism' its other name?" "No, it has no other name. It is called 'Mormonism' by nearly every one not connected with it, and yet that is not a proper designation." "Then to yourself you are a 'Latter-day Saint,' and to the world you are a 'Mormon?'" "That is it exactly." "Strange that we should be kept in ignorance of it so long." "I have answered every question fairly and in addition have stated everything necessary to a full explanation of my cause and myself. If the doctrine I teach be true--and it has stood all tests so far--can you find nothing more than a name to oppose it?" "I hope sir, you do not accuse me of innuendo?" "I accuse you of nothing." "Come now," said Mrs. Marshall, "do not be too earnest." "Well, madam," said Rev. Fitzallan, "I thought my services in this connection would be received graciously and thankfully. As they are not I occupy the position of an intruder and will take my leave." "Not on my account, I hope," said Mr. Durant. "If there is an intruder here it is I, and it would be my duty to depart." "You must not go under such circumstances," said Mrs. Marshall. The girl's looks seconded her mother's words, and the irate churchman permitted his passion to overcome his judgment. "Excuse me," he said, "but I will take my leave. Under the circumstances my presence must be altogether unwelcome. I have heard of the fascinating character of some of the features of Mormonism, and the persuasiveness of those who advocate it. Violation of the laws of God and man by practicing polygamy is one of the seductive usages of that creed, I believe." "Your belief is erroneous, then," said Durant. "Whatever my people may have believed in the past as to the correctness of doctrines taught by the Bible and the prophets of old, they now obey the laws of the land in which they live." "Marvelous! I have heard otherwise. I have even taken the pains to bring with me a newspaper which I received from a traveler, and in which information of a different character is obtained. It is published in Salt Lake City and should be correct. Here is part of a sermon delivered by a Mormon Bishop; and here an account of several arrests for violating the law against polygamy and kindred offenses, while an editorial in the same paper comments strongly on the deception and falsity pervading the Mormon people. There must be a mistake somewhere." "No, there is no mistake at all, but much falsehood and misrepresentation. It is true that since the law against polygamy was enacted there have been many prosecutions of members of our Church chiefly because of their inability instantly to sever the happy associations of a lifetime which had been formed before the law went into effect, or their lack of exact knowledge as to what the law required of them. It was a difficult, I may say an impossible matter, for them to break away entirely from a part of their families and never go near them, to give a word of counsel, or it may be hurriedly to embrace the little ones from whom the law had separated them. When thus found they have been apprehended, tried, convicted and punished, often without an effort to defend themselves. The Bishop named by the paper, does not, and never did exist, and the sermon referred to was never delivered, as the same paper has been compelled to admit on several occasions; and the editor's views, or rather sayings, are the words of a man whose chief interest in the community is to fan the flames of discord so that his nefarious business may prosper. His statements are utterly and entirely false." After these remarks the reverend went to his room, and shortly afterward took his departure. "I don't like the Mormons at all, and I'm just sorry you're one," said the girl. "I too, am somewhat opposed to that peculiar religion, but it does seem to me, after hearing you, that my dislike arises more from prejudice than from anything else," said the mother. "I have here a card containing the articles of our faith from which you may learn that we are not so evil as we are represented to be." We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost. We believe that men will be punished for their own sins, and not for Adam's transgression. We believe that, through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel. We believe that these ordinances are: First, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of Hands for the Gift of the Holy Ghost. We believe that a man must be called of God, by "prophecy, and by the laying on of hands," by those who are in authority, to preach the gospel and administer in the ordinances thereof. We believe in the same organization that existed in the primitive church, namely: apostles, prophets, pastors, teachers, evangelists, etc. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. We believe the Bible to be the word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the word of God. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God. We believe in the literal gathering of Israel and in the restoration of the Ten Tribes, That Zion will be built upon this continent. That Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory. We claim the privilege of worshiping Almighty God according to the dictates of our conscience, and allow all men the same privilege, let them worship how, where, or what they may. We believe in being subject to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed we may say that we follow the admonition of Paul, "We believe all things, we hope all things," we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report, or praiseworthy, we seek after these, things.--_Joseph Smith_. With this Durant took from his pocket the card, and handing it to Mrs. Marshall, said: "Examine it at your leisure." And without more adieu he was gone, leaving the ladies in reflective mood. Mr. Marshall received the news regarding Durant, in silence; perhaps he had suspected, or even knew already, that the stranger was a "Mormon." CHAPTER VII. A TRIUMPH AND AN ESCAPE. The afternoon preceding the night on which Charles Durant was to appear before the public in the Town Hall of Westminster to place the plan of salvation before the people, and bear his testimony to the eternal truth, was wearing slowly away. By this time his name was on everybody's lips, and nearly all knew him. As he walked abroad some would pass him with a frown, some with a gaze of curiosity, rarely one would smile, and less frequently still would he receive a pleasant "good-day." If he had delighted in notoriety, here was certainly a field in which he might enjoy that to the full limit of his desire; but he wanted nothing of the kind. He was filled with the spirit of his calling which was to spread the truth and labor unto the salvation of men; and neither the insults of the insolent nor the frowns of opponents could turn him aside from that purpose. He bore within his breast the realization of an upright purpose, together with the certainty of a reward to come. What were threats and annoyances to him? And yet he sought not persecution that a cheap martyrdom might be gained; perhaps if warned of a personal danger, in obedience to a natural impulse, he would have shunned or gone around it, but never to the sacrifice of one jot or tittle of principle. His experience of less than a week in Westminster had been sufficient for a volume of much greater proportions than this little publication, and yet enough of it is noted here to give a fair idea of what transpired. In that time our hero, a comparative stranger, had become well-settled and was welcome in an honorable household, and this without deception or any special effort to please; he had dethroned the demon of infidelity in one good man's heart when a skilled churchman's efforts in that direction only threatened to perpetuate the evil; had caused another good man, indifferent to gospel measures, to become actively interested; had defeated the churchman spoken of, on his own ground, and had shown in an unmistakeable manner the fallacy of his doctrine, and finally, had brought this showy patron of religion to utter discomfiture without desiring, intending, or trying to annoy him in any way; had set the family named and several of their neighbors to thinking as they had never thought before; and now, as a special favor was to address the town people in their chief public building. The Town Hall was filled to overflowing, and when Durant entered and walked slowly up to the platform, it is perhaps needless to say he was the observed of all observers. There were some feelings of surprise when Mr. Brown, the (late) infidel, arose to introduce the speaker of the evening; he announced before doing so that the lecture would consist of an exposition of the groundwork, and some advanced principles of the gospel as laid down in the Bible. "Nothing will be left to be conjectured or surmised," he said; "the speaker is familiar with the subject and is capable of doing it justice. I speak advisedly, having heard him before. I ask your earnest and respectful attention, and now present to you Mr. Charles Durant, of Salt Lake City." Notwithstanding the sacredness of the occasion, there was a burst of applause when the speaker arose. Before him, on a table, were the Bible and two or three other books. He entered upon his subject at once, first explaining the principles of faith, repentance and baptism, citing the Holy Book in support of his arguments, and making every principle plain and lucid as he proceeded. In as extended a manner as he could, within the time at his disposal, he developed the philosophy and practice of true Christianity from the beginning to the present time, leaving no salient point unmentioned, and no stone marking the way, unturned. He occupied two hours, and there was not a listener but gladly would have remained that much longer. The impression made was deep; as to whether or not it was lasting, that depended largely upon the individuals themselves. The lawyer and the doctor and the Marshalls came forward and grasped the speaker's hand extending sincere congratulations. The preacher was absent. As they left the room, people could be heard making such remarks as--"Well, that is mighty sound reasoning no matter where it comes from;" a few asked to be introduced and one of these, an old lady, said in a low voice, "You spoke the truth, I know it; God bless you!" As soon as he could make his way to Durant's side, the negro, Caesar, said hurriedly--"You want to look a little out as you go home; I heard a lot of fellers down the lane talking, and they said they would fix that Mormon." A spontaneous exclamation of surprise and disgust came from the little party of which Durant was the center. However, it was left to the lawyer to engage in explosiveness, and he did it in a manner which left no doubt of what he would do in an emergency. It was finally decided that he and the doctor should lead the way homeward, with the Marshall family, our guest, a neighbor and the negro, following leisurely after. The improvised mob was soon encountered and the interview was stormy for awhile, but before the party in the rear reached the spot, the tumult was quieted down considerably. The lawyer knew every one in the party and if any violence was offered to the stranger, he would make it his personal business to see that every one of them answered to the law. This, coupled with milder and more persuasive methods, had its effect, and one by one the rioters dispersed, at least for the present. Mr. Durant and his friends walked home without being assaulted by so much as an unpleasant exclamation though he fully expected trouble from the first; but he determined to continue his labor as he had begun, leaving the result to Providence. CHAPTER VIII. THE PROPHET JOSEPH'S STATEMENT. Perhaps it was the force of habit as well as the impelling power of desire that caused the group, with whom we are now so familiar, again to assemble at the place made somewhat memorable by recent events--the verandah fronting the Marshall mansion. All the persons hitherto named, excepting, of course, the minister, were present; that gentleman had not only taken his departure from the house, but doubtless from the town also. It was Sunday evening, the weather was perfect, all things seemed conducive to harmony, and a most pleasurable occasion, it being perhaps the last they would enjoy together. The doctor and lawyer were so anxious to begin the conversation that they could scarcely wait for all to be seated; they desired to improve the opportunity, and learn what they could of other principles of the missionary's faith. "Mr. Durant," finally said the doctor, "we have listened with much pleasure to different conversations with you since your arrival and these have awakened a lively interest within us, and as there is nothing to prevent this evening, we thought it would not be at all unpleasant to you to spend an hour or so in answering what to us appears to be some very important questions concerning the faith of the so-called Mormons." "I assure you it will be pleasant to me, indeed. I am here for that purpose, and the more questions I have an opportunity to answer, the better and more successfully will I perform my duty. Could I read your thoughts and know what you desire explained, I assure you nothing would be left untold; but this not being the case, I rely upon you to make enquiries and will request that you keep nothing back, and I will be honest in giving any information that I am capable of imparting." "I am now inclined to believe," said the doctor, "after our experience with you, that, like most of the good people of this nation we have been in possession of only one side of the question regarding your people. Never having heard, from your standpoint, the claims of Mr. Joseph Smith, the founder of your Church, in regard to his being a prophet, we would be pleased to learn what he said on this question." "This is a frankness which I appreciate very much. As a general thing, the majority of the people, when desirous of knowing anything concerning us, are prone to ask any other person on earth than a Mormon. They do not seem to think for a moment that we ourselves might be able to place them in possession of the most reliable information on the subject. Joseph Smith's claim to being divinely inspired to open up a new dispensation of the gospel, is here given in his own statement so that you will be getting it direct from the fountain head." "By all means, read it," said two or three in concert; "there will then be no room for misrepresentation." "Joseph Smith has made the following statement regarding the subject," continued Durant: "Owing to the many reports which have been put in circulation by evil designing persons in relation to the rise and progress of the Church of Jesus Christ of Latter-day Saints, all of which have been designed by the authors thereof to militate against its character as a Church, and its progress in the world, I have been induced to write this history, so as to disabuse the public mind, and put all inquirers after truth in possession of the facts as they have transpired in relation both to myself and the Church so far as I have such facts in possession. "In this history I will present the various events in relation to this Church, in truth and righteousness, as they have transpired, or as they at present exist, being now the eighth year since the organization of the said Church. "I was born in the year of our Lord one thousand eight hundred and five, on the twenty-third day of December, in the town of Sharon, Windsor County, State of Vermont. My father, Joseph Smith, senior, left the State of Vermont, and moved to Palmyra, Ontario (now Wayne) County, in the State of New York, when I was in my tenth year. In about four years after my father's arrival at Palmyra, he moved with his family into Manchester, in the same County of Ontario. His family consisted of eleven souls, namely: my father, Joseph Smith, my mother, Lucy Smith (whose name previous to her marriage was Mack, daughter of Solomon Mack), my brothers Alvin (who is now dead), Hyrum, myself, Samuel Harrison, William, Don Carlos, and my sisters Sophronia, Catherine, and Lucy, "Some time in the second year after our removal to Manchester, there was in the place where we lived an unusual excitement on the subject of religion. It commenced with the Methodists, but soon became general among all the sects in that region of country; indeed the whole district of country seemed affected by it, and great multitude united themselves to the different religious parties, which created no small stir and division amongst the people, some crying, Lo, here, and some, Lo there; some were contending for the Methodist faith, some for the Presbyterian, and some for the Baptists'. For notwithstanding the great love which the converts for these different faiths expressed at the time of their conversion, and the great zeal manifested by their respected clergy, who were active in getting up and promoting this extraordinary scene of religious feeling, in order to have everybody converted, as they were pleased to call it, let them join what sect they pleased: yet when the converts began to file off, some to one party, and some to another, it was seen that the seemingly good feelings of both the priests and the converts were more pretended than real, for a scene of great confusion and bad feeling ensued priest contending against priest, and convert against convert, so that all the good feelings one for another, if they ever had any, were entirely lost in a strife of words, and a contest about opinions. "I was at this time in my fifteenth year. My father's family was proselyted to the Presbyterian faith, and four of them joined that church, namely, my mother, Lucy, my brothers Hyrum, Samuel Harrison, and my sister Sophronia. "During this time of great excitement, my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often pungent, still I kept myself aloof from all those parties, though I attended their several meetings as often as occasion would permit; but in process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them, but so great was the confusion and strife among the different denominations, that it was impossible for a person, young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right, and who was wrong. My mind at different times was greatly excited, the cry and tumult was so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all their powers of either reason or sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand the Baptists and Methodists, in their turn, were equally zealous to establish their own tenets and disprove all others. "In the midst of this war of words and tumult of opinions, I often said to myself, What is to be done? Who of all these parties are right? Or, are they all wrong together? If any one of them be right, which is it, and how shall I know it? "While I was laboring under the extreme difficulties, caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter, and fifth verse, which reads, If any of you lack wisdom, let him ask of God, that giveth unto all men liberally and upbraideth not, and it shall be given him. Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, would never know; for the teachers of religion of the different sects understood the same passage so differently as to destroy all confidence in settling the question by an appeal to the Bible. At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to ask of God, concluding that if He gave wisdom to them that lacked wisdom, and would give liberally and not upbraid, I might venture. So, in accordance with this, my determination to ask of God, I retired to the woods to make the attempt. It was on the morning of a beautiful, clear day, early in the spring of eighteen hundred and twenty. It was the first time in my life that I had made such an attempt, for amidst all my anxieties I had never as yet made the attempt to pray vocally. "After I had retired into the place where I had previously designed to go, having looked around me and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. But exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction, not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such a marvelous power as I had never before felt in any being. Just at this moment of great alarm, I saw a pillar of light exactly over my head above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me, I saw two personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name, and said (pointing to the other), 'THIS IS MY BELOVED SON, HEAR HIM.' "My object in going to enquire of the Lord, was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong), and which I should join. I was answered that I must join none of them, for they were all wrong, and the personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt. They draw near to me with their lips, but their hearts are far from me; they teach for doctrine the commandments of men, having a form of godliness, but they deny the power thereof. "He again forbade me to join with any of them; and many other things did he say unto me which I cannot write at this time. When I came to myself again, I found myself lying on my back, looking up into heaven. "Some few days after I had this vision, I happened to be in company with one of the Methodist preachers who was very active in the before mentioned religious excitement, and conversing with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the apostles, and that there never would be any more of them. "I soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase; and though I was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a hot persecution, and this was common among all sects; all united to persecute me. "It has often caused me serious reflection, both then and since, how very strange it was that an obscure boy of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, so as to create in them a spirit of the hottest persecution and reviling. But strange or not, so it was, and was often a cause of great sorrow to myself. However it was nevertheless, a fact that I had had a vision. I have thought since, that I felt much like Paul when he made his defense before King Agrippa, and related the account of the vision he had when he saw a light and heard a voice, but still there were but few who believed him; some said he was dishonest, others said he was mad, and he was ridiculed and reviled: but all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew and would know unto his latest breath that he had both seen a light and heard a voice speaking to him, and all the world could not make him think or believe otherwise. "So it was with me; I had actually seen a light, and in the midst of that light I saw two personages, and they did in reality speak unto me, or one of them did; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me and speaking all manner of evil against me, falsely, for so saying, I was led to say in my heart, Why persecute for telling the truth? I have actually seen a vision, and who am I that I can withstand God? Or why does the world think to make me deny what I have actually seen? For I had seen a vision. I knew it, and I knew that God knew it, and I could not deny it, neither dare I do it; at least I knew that by so doing I would offend God and come under condemnation. "I had now got my mind satisfied so far as the sectarian world was concerned, that it was not my duty to join with any of them, but continue as I was until further directed; I had found the testimony of James to be true, that a man who lacked wisdom might ask of God, and obtain and not be upbraided. I continued to pursue my common avocations in life until the twenty-first of September, one thousand eight hundred and twenty-three, all the time suffering severe persecution at the hands of all classes of men, both religious and irreligious, because I continued to affirm that I had seen a vision. "During the space of time which intervened between the time I had the vision, and the year eighteen hundred and twenty-three (having been forbidden to join any of the religious sects of the day, and being of very tender years, and persecuted by those who ought to have been my friends, and to have treated me kindly, and if they supposed me to be deluded to have endeavored, in a proper and affectionate manner, to have reclaimed me), I was left to all kinds of temptations, and mingling with all kinds of society, I frequently fell into many foolish errors, and displayed the weakness of youth, and the corruption of human nature, which I am sorry to say led me into divers temptations, to the gratification of many appetites offensive in the sight of God. In consequence of these things I often felt condemned for my weakness and imperfections; when on the evening of the above mentioned twenty-first of September, after I had retired to my bed for the night, I betook myself to prayer and supplication to Almighty God, for forgiveness of all my sins and follies, and also for a manifestation to me, that I might know of my state and standing before him; for I had full confidence in obtaining a divine manifestation, as I had previously had one. "While I was thus in the act of calling upon God, I discovered a light appearing in the room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor. He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant; his hands were naked, and his arms also, a little above the wrist; so also were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom. "Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him I was afraid, but the fear soon left me. He called me by name and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni. That God had a work for me to do, and that my name should be had for good and evil among all nations, kindreds, and tongues; or that it should be both good and evil spoken of among all people. He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fullness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants. Also that there were two stones in silver bows (and these stones, fastened to a breast plate, constituted what is called the Urim and Thummim,) deposited with the plates, and the possession and use of these stones was what constituted Seers in ancient or former times, and that God had prepared them for the purpose of translating the book. "After telling me these things, he commenced quoting the prophecies of the Old Testament. He first quoted part of the third chapter of Malachi, and he quoted also the fourth or last chapter of the same prophecy, though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as it reads in our books, he quoted it thus: 'For behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall burn as stubble, for they that come shall burn them, saith the Lord of Hosts, that it shall leave them neither root nor branch.' And again, he quoted the fifth verse thus: 'Behold I will reveal unto you the priesthood by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord.' He also quoted the next verse differently: 'And he shall plant in the hearts of the children, the promises made to the fathers, and the of hearts the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at His coming.' "In addition to these, he quoted the eleventh chapter of Isaiah, saying that it was about to be fulfilled. He quoted also the third chapter of Acts, twenty-second and twenty-third verses, precisely as they stand in our New Testament. He said that prophet was Christ, but the day had not yet come when they who would not hear His voice should be cut off from among the people, but soon would come. "He also quoted the second chapter of Joel, from the twenty-eighth to the last verse. He also said that this was not yet fulfilled, but was soon to be. And he further stated, the fullness of the Gentiles was soon to come in. He quoted many other passages of scripture, and offered many explanations which cannot be mentioned here. Again, he told me that when I got those plates of which he had spoken (for the time that they should be obtained was not yet fulfilled) I should not show them to any person, neither the breastplate with the Urim and Thummim, only to those to whom I should be commanded to show them; if I did I should be destroyed. While he was conversing with me about the plates, the vision was opened to my mind that I could see the place where the plates were deposited, and that so clearly and distinctly, that I knew the place again when I visited it. "After this communication, I saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so, until the room was again left dark, except just around him, when instantly I saw, as it were, a conduit open right up into heaven, and he ascended up till he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance. "I lay musing on the singularity of the scene, and marveling greatly at what had been told me by this extraordinary messenger, when, in the midst of my meditation, I suddenly discovered that my room was again beginning to get lighted, and in an instant, as it were, the same heavenly messenger was again by my bedside. He commenced, and again related the very same things which he had done at his first visit, without the least variation, which having done, he informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence, and that these grievous judgments would come on the earth in this generation. Having related these things, he again ascended as he had done before. "By this time, so deep were the impressions made on my mind, that sleep had fled from my eyes, and I lay overwhelmed in astonishment at what I had both seen and heard; but what was my surprise when again I beheld the same messenger at my bedside, and heard him rehearse or repeat over again to me the same things as before, and added a caution to me, telling me that Satan would try to tempt me (in consequence of the indigent circumstances of my father's family) to get the plates for the purpose of getting rich. This he forbade me, saying that I must have no other object in view in getting the plates but to glorify God, and must not be influenced by any other motive but that of building his kingdom, otherwise I could not get them. After this third visit, he again ascended up into heaven as before, and I was again left to ponder on the strangeness of what I had just experienced, when almost immediately after the heavenly messenger had ascended from me the third time, the cock crew, and I found that day was approaching, so that our interviews must have occupied the whole of that night, I shortly after arose from my bed, and, as usual, went to the necessary labors of the day, but, in attempting to labor as at other times, I found my strength so exhausted as rendered me entirely unable. My father, who was laboring along with me, discovered something to be wrong with me, and told me to go home. I started with the intention of going to the house, but, in attempting to cross the fence out of the field where we were, my strength entirely failed me, and I fell helpless on the ground, and for a time was quite unconscious of anything. The first thing that I can recollect, was a voice speaking unto me, calling me by name; I looked up and beheld the same messenger standing over my head, surrounded by light, as before. He then again related unto me all that he had related to me the previous night, and commanded me to go to my father, and tell him of the vision and commandment which I had received. "I obeyed, I returned back to my father in the field and rehearsed the whole matter to him. He replied to me that it was of God, and to go and do as commanded by the messenger. I left the field and went to the place where the messenger had told me the plates were deposited, and owing to the distinctness of the vision which I had had concerning it, I knew the place the instant that I arrived there. Convenient to the village of Manchester, Ontario County, New York, stands a hill of considerable size, and the most elevated of any in the neighborhood. On the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box; this stone was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground, but the edge all round was covered with earth. Having removed the earth and obtained a lever, which I got fixed under the edge of the stone, and with a little exertion raised it up; I looked in, and there indeed did I behold the plates, the Urim and Thummim, and the breastplate as stated by the messenger. The box in which they lay was formed by laying stones together in some kind of cement. In the bottom of the box were laid two stones crossways of the box, and on these stones lay the plates and the other things with them. I made an attempt to take them out, but was forbidden by the messenger, and was again informed that the time for bringing them forth had not yet arrived, neither would arrive until four years from that time; but he told me that I should come to that place precisely in one year from that time, and that he would there meet with me, and that I should continue to do so, until the time should come for obtaining the plates. "Accordingly as I had been commanded, I went at the end of each year, and at each time I found the same messenger there, and received instruction and intelligence from him at each of our interviews, respecting what the Lord was going to do, and how and in what manner his kingdom was to be conducted in the last days. "As my father's worldly circumstances were very limited, we were under the necessity of laboring with our hands, hiring by day's work and otherwise as we could get opportunity; sometimes we were at home and sometimes abroad, and by continued labor were enabled to get a comfortable maintenance. "In the year 1824, my father's family met with a great affliction, by the death of my eldest brother, Alvin. In the month of October, 1825, I hired with an old gentleman, by the name of Josiah Stoal, who lived in Chenango County, State of New York. He had heard something of a silver mine having been opened by the Spaniards, in Harmony, Susquehanna County, State of Pennsylvania, and had, previous to my hiring with him, been digging, in order, if possible, to discover the mine. After I went to live with him he took me among the rest of his hands to dig for the silver mine, at which I continued to work for nearly a month without success in our undertaking, and finally I prevailed with the old gentleman to cease digging after it. Hence arose the very prevalent story of my having been a money digger. "During the time that I was thus employed, I was put to board with a Mr. Isaac Hale, of that place; it was there that I first saw my wife (his daughter) Emma Hale. On the 18th of January, 1827, we were married, while yet I was employed in the service of Mr. Stoal. "Owing to my still continuing to assert that I had seen a vision, persecution still followed me, and my wife's father's family were very much opposed to our being married. I was therefore under the necessity of taking her elsewhere, so we went and were married at the house of Squire Tarbill, in South Bainbridge, Chenango County, New York. Immediately after my marriage, I left Mr. Stoal's and went to my father's and farmed with him that season. "At length the time arrived for obtaining the plates, the Urim and Thummim, and the Breastplate. On the 22nd day of September, 1827, having gone, as usual, at the end of another year, to the place where they were deposited, the same heavenly messenger delivered them up to me with this charge, that I should be responsible for them; that if I should let them go carelessly or through any neglect of mine, I should be cut off; but that if I would use all my endeavors to preserve them, until he, the messenger, should call for them, they should be protected. "I soon found out the reason why I had received such strict charges to keep them safe, and why it was that the messenger had said, that when I had done what was required at my hand, he would call for them; for no sooner was it known that I had them, than the most strenuous exertions were used to get them from me; every stratagem that could be invented was resorted to for that purpose; the persecution became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible; but, by the wisdom of God, they remained safe in my hands, until I had accomplished by them what was required at my hand; when according to arrangements, the messenger called for them, I delivered them up to him, and he has them in his charge until this day, being the 2nd of May, 1838. "The excitement, however, still continued, and rumor, with her thousand tongues, was all the time employed in circulating many tales about my father's family and about myself. If I were to relate a thousandth part of them, it would fill up volumes. The persecution, however, became so intolerable that I was under the necessity of leaving Manchester, and going with my wife to Susquehanna County, in the State of Pennsylvania; while preparing to start (being very poor, and the persecution so heavy upon us, that there was no probability that we would ever be otherwise), in the midst of our afflictions we found a friend in a gentleman by the name of Martin Harris, who came to us and gave me fifty dollars to assist us in our afflictions. Mr. Harris was a resident of Palmyra Township, Wayne County, in the State of New York, and a farmer of respectability. By this timely aid was I enabled to reach the place of my destination in Pennsylvania, and immediately after my arrival there I commenced copying the characters of the plates. I copied a considerable number of them, and by means of the Urim and Thummim I translated some of them, which I did between the time I arrived at the house of my wife's father in the month of December, and the February following. "Some time in this month of February, the aforementioned Mr. Martin Harris came to our place, got the characters which I had drawn off the plates, and started with them to the city of New York. For what took place relative to him and the characters, I refer to his own account of the circumstances as he related them to me after his return, which was as follows-- "'I went to the city of New York, and presented the characters which had been translated, with the translation thereof, to Professor Anthon, a gentleman celebrated for his literary attainments. Professor Anthon stated that the translation was correct, more so than any he had before seen translated from the Egyptian. I then showed him those which were not yet translated, and he said that they were Egyptian, Chaldaic, Assyric, and Arabic, and he said that they were the true characters. He gave me a certificate certifying to the people of Palmyra that they were true characters, and that the translation of such of them as had been translated was also correct. I took the certificate and put it into my pocket, and was just leaving the house, when Mr. Anthon called me back, and asked me how the young man found out that there were gold plates in the place where he found them. I answered that an angel of God had revealed it to him. "'He then said unto me, 'Let me see that certificate.' I accordingly took it out of my pocket and gave it to him, when he took it and tore it to pieces, saying that there was no such thing now as ministering of angels, and that if I would bring the plates to him, he would translate them. I informed him that part of the plates were sealed, and that I was forbidden to bring them; he replied, 'I cannot read a sealed book.' I left him and went to Dr. Mitchell, who sanctioned what Professor Anthon had said respecting both the characters and the translation.' "On the 15th day of April, 1829, Oliver Cowdery came to my house, until when I had never seen him. He stated to me that having been teaching school in the neighborhood where my father resided, and my father being one of those who sent to the school, he went to board for a season at his house, and while there, the family related to him the circumstances of my having the plates, and accordingly he had come to make inquiries of me. "Two days after the arrival of Mr. Cowdery, (being the 17th of April,) I commenced to translate the Book of Mormon, and he commenced to write for me. "We still continued the work of translation, when, in the ensuing month, (May, 1829,) we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, as we found mentioned in the translation of the plates. While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying unto us, '_Upon you, my fellow-servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness_.' He said this Aaronic Priesthood had not the power of laying on of hands for the gift of the Holy Ghost, but that this should be conferred on us hereafter; and he commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and afterwards that he should baptize me. "Accordingly we went and were baptized--I baptized him first, and afterwards he baptized me--after which I laid my hands upon his head and ordained him to the Aaronic Priesthood, and afterwards he laid his hands on me and ordained me to the same Priesthood for so we were commanded. "The messenger who visited us on this occasion, and conferred this Priesthood upon us, said his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James, and John, who held the keys of the Priesthood of Melchisedec, which Priesthood, he said, should in due time be conferred on us, and that I should be called the first elder and he the second. It was on the 15th day of May, 1829, that we were baptized and ordained under the hand of the messenger. "Immediately upon our coming up out of the water, after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery than the Holy Ghost fell upon him, and he stood up and prophesied many things which would shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of the Church, and many other things connected with the Church and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation. "Our minds being now enlightened, we began to have the scriptures laid open to our understandings, and the true meaning of their more mysterious passages revealed unto us in a manner which we never could attain to previously, nor ever before had thought of. In the meantime we were forced to keep secret the circumstances of our having been baptized and having received the Priesthood, owing to a spirit of persecution which had already manifested itself in the neighborhood. We had been threatened with being mobbed, from time to time, and this, too, by professors of religion. And their intentions of mobbing us were only counteracted by the influence of my wife's father's family (under Divine Providence,) who had become very friendly to me, and who were opposed to mobs, and were willing that I should be allowed to continue the work of translation without interruption; and therefore offered and promised us protection from all unlawful proceedings as far as in them lay." "Have you any further proofs to offer respecting the divine authenticity of this book you refer to?" "Yes, we have evidence sufficient to establish its divinity beyond doubt, before any impartial court on earth. I will read you from one of our books the voluntary testimony of witnesses who have not; been impeached, as follows: THE TESTIMONY OF THREE WITNESSES. "Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shewn unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvellous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. OLIVER COWDERY, DAVID WHITMER, MARTIN HARRIS. "Can you give us any other evidences respecting this record?" "Yes, here is also the testimony of eight additional witnesses, who declare they saw the plates." AND ALSO THE TESTIMONY OP EIGHT WITNESSES. "Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that Joseph Smith, Jun., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shown unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen; and we lie not, God bearing witness of it. CHRISTIAN WHITMER, HIRAM PAGE, JACOB WHITMER, JOSEPH SMITH, SEN., PETER WHITMER, JUN., HYRUM SMITH, JOHN WHITMER, SAMUEL H. SMITH. "There is one point," said Brown, "upon which I would like to hear further: it is the restoration, before mentioned. If these things are true, then the gospel was not upon the earth at the time of Joseph Smith's birth, and, as you will admit, the Church was organized in the days of Christ and left on the earth when He ascended on high: the question then arises, how the Gospel was it taken from the earth?" "Let me give you another quotation from the Bible on the subject," said the Elder. "'From the days of John the Baptist until now the kingdom of heaven suffereth violence; and the violent take it by force.' (Matthew xi: 12.) By parity of reasoning where would our own government be if subjected to similar treatment? Suppose, that instead of Christ being crucified, it were the President, that the Cabinet instead of the Apostles were murdered, the Congress and not the Seventies were scattered to the four winds, and our citizens were subjected to the fate of the Saints of old in being driven beneath the earth--what would then remain of our nation? It exists now proudly and gloriously, and has existed for more than a century, but such treatment would leave it to future generations as only an incident in history that is, it came, it nourished and it passed away, just as did the true religion in the early days; and it might again, also like the true religion, be restored, even as the Roman Empire rose, fell and rose again." "I understand." "If you have no objections, I would like to read to you the words of a wise man on this subject, which will illustrate my meaning in a much clearer way than it is possible for me to express it myself. The quotation is not long and you will all especially my legal friend--see the force of his argument. He uses these words: "'Now, in order to come at this subject in plainness, let us examine the constitution of earthly governments in regard to the authority and laws of adoption. We will say, for instance, the President of the United States writes a commission to A. B., duly authorizing him to act in some office in the government, and daring his administration, two gentlemen from Europe come to reside in this country, and being strangers and foreigners wishing to become citizens, they go before A. B., and he administers the oath of allegiance in due form, and certifies the same, and this constitutes them legal citizens, entitled to the privileges of those who are citizens or subjects by birth. After these things A. B. is taken away by death, and C. D., in looking over his papers happens to find the commission given to A. B., and applying it to his own use, assumes the vacant office; meantime, two foreigners arrive and apply for citizenship, and being informed by persons ignorant of the affairs of government that C. D. could administer the laws of adoption, they submit to be administered unto by C. D., without once examining his authority; C. D. certifies of their citizenship, and they suppose they have been legally adopted, the same as the others, and are entitled to the privileges of citizenship. But, by and by, their citizenship is called into question, and they produce the certificates of C. D.; the President inquires, 'Who is C. D.? I never gave him a commission to act in any office, I know him not and you are strangers and foreigners to the commonwealth, until you go before the legally appointed successor of A. B., or some other of like authority, who has a commission from the President direct in his own name.' In the meantime C. D. is taken and punished according to law, for practicing imposition, and usurping authority which was never conferred upon him. And so it is with the kingdom of God. The Lord authorized the Apostles and others, by direct revelation, and by the spirit of prophecy, to preach and baptize, and build up His church and kingdom; but after awhile they died, and a long time passed away; men reading over their commission, where it says to the eleven Apostles, 'Go ye into all the world and preach the gospel to every creature,' etc., have had the presumption to apply these sayings as their authority, and, without any other commission, have gone forth professing to preach the gospel, and baptize, and build up the church and kingdom of God; but those whom they baptize never receive the same blessings and gifts which characterized a Saint, or citizen of the kingdom, in the days of the Apostles. Why? Because they are yet foreigners and strangers, for the commission given to the Apostles never commissioned any other man to act in their stead. This was a prerogative the Lord preserved unto Himself. No man has a right to take this ministry upon himself, but he that is called by revelation, and duly qualified to act in his calling by the Holy Ghost." "You give us abundance of authority, as well as your own testimony and evidence," said the doctor. "You have developed a wide and profound subject for our consideration, and for one I regret that we cannot at once hear you out, that is, go to the end of the subject with you, and know all that you are in possession of in regard to it. Right or wrong, one thing is plainly manifest--that you convey a philosophy each part of which is so reasonable, consistent and harmonious with every other part, and with the ground-work itself, that he who doubts must question himself as to why he doubts. And now, let me ask, will it not be practicable for you to remain another day?" "While it would give me, personally, the greatest pleasure to do so, it must be remembered that I am not performing this work for my own individual gratification. The field is a broad one, and just think how small a portion of it I would be able to cover should I give way to my present inclinations and remain unduly long in places where everything is so pleasant as here. No, I must go, but hope to return to this region again." "Well, of course you understand your own affairs best, but you are making such headway here that I hoped it might be desirable for you to continue to the end." "So it would but for the reasons stated. My train departs at 11 o'clock tomorrow, and I must fill the appointments I have made." CHAPTER IX. THAT MORMON AGAIN. Some months had passed away since the Elder took his departure from Westminster, and during this time his name had been on everybody's lips, both for good and evil. The principles advanced by him had taken such root in the minds of many that it seemed impossible for them to lay the doctrine aside. Among this class were the Marshalls, who, by the way, had increased their family by the addition of a son-in-law, their daughter Claire having, as was anticipated, changed her name from Marshall to Sutherland. Herbert Sutherland was a rising young man of Westminster, well and favorably known to most of the people. He had for several years been very much attached to Miss Marshall, and, as the love was mutual, of course no one appeared surprised in the least when the wedding took place. Joy, and promise of an unclouded life, seemed to be the portion of the young couple. Breakfast had been waiting for over an hour for Mr. Marshall, and his good wife had become almost impatient when the gate opened and he entered, saying to his wife, "You must overlook this delay, as I have been detained at the station. While passing, I noticed a familiar friend and could not resist the temptation of spending with him the forty minutes given for transferring baggage, even when aware that the detention kept you and the breakfast waiting." "Well I declare," said Mrs. Marshall, "you must have met a very esteemed friend indeed, to have remained so long at the expense of so many." "Who was it, papa?" remarked Claire; "it's no use asking us to guess, for you know we are not Yankees enough for that." "One would imagine you had been in the presence of a number of friends," said Mr. Sutherland, "judging from the pleased expression on your face." "Well, why not tell us who it was?" said Mrs. Marshall. "It was one whose visit with us was very short, but whose name has been mentioned since scores of times," Mr. Marshall answered; "and now we will go to the dining room, and, in the meantime, I will tell you what my conversation was with Mr. Charles Durant, of Salt Lake City, our Mormon friend. "I had learned that he promised while here to visit you again," remarked Mr. Sutherland, "and is it possible, he has been so near and yet failed to keep his promise? I did not think this of Mr. Durant, for, while I have not had the pleasure of his acquaintance, I had formed a very good opinion of him from remarks made by others, and was in hopes of seeing him myself some day." "And so you shall," answered Mr. Marshall, "I tell you he has not forgotten. He is on his way home, it is true, but has taken a trip up the country for a few days, and intends visiting us when he returns." "That's better," said Sutherland; "I do not wish to miss what you people claimed was a treat to you." With this the family adjourned to the dining room, where Mr. Marshall acquainted them with all the facts received from Mr. Durant. He had performed his work to the entire satisfaction of the president of the Southern States Mission, and had been given a leave of absence to return home; but he had received word while _en route_ that some Elders had been terribly beaten by a band of fanatics. He was instructed to pay his fellow laborers a visit, and administer to their wants before continuing his homeward journey. While he had in view a pleasant visit with the Marshalls, he could not think of enjoying the same before performing a duty to the brethren in distress. He would be with the Marshalls in a day or two and would then remain some days in their company. "He has promised," said Mr. Marshall, "to answer all the questions we have been accumulating for him, and will be pleased indeed to have as many of our neighbors spend the evening with him as we are willing to invite." "Exactly what Herbert has been wishing for," exclaimed Claire, "knowing so well that Mr. Durant and the Mormon gospel doctrines have made a deep impression on us, he has been very anxious to converse with this missionary." "Yes," answered Sutherland, "if all I have heard from you is correct, then I am surprised that this peculiar people are despised to such an extent. The principles you have explained to me, as received from him, are logical and good, and Mr. Brown tells me they have had such an influence with him, that nothing short of a visit to Salt Lake City will satisfy the longing he has to study the Mormon question as he desires; and as for Claire, why she has gone over her Bible and marked the passages quoted by the Elder, until the Sacred Book looks like a Chinese record." "And better than that," exclaimed his young wife, "I have committed the most of them to memory, and should he desire an assistant, I can surprise not only him but all of you with my knowledge of those principles. I realize how much happiness God has given me in this world, and how much I should endeavor to please Him, and have therefore devoted more time to reading His word than ever before, and, strange to say, I have found passages quoted by Mr. Durant whenever I have read, and the verses marked in my Bible seem to lead to something else that he has said. His testimony is so deeply rooted in my heart that I almost believe his people will yet be my people, and his faith will be my faith." "Why, Claire," said her mother, "if you are not careful, you will be a Mormon before you are aware." "And should you become one," said her husband, "think of your many friends, and the opinions they will have of you." "Well, I haven't joined the Mormons yet," said Claire; "but if I do, it will be because I believe them to be right; and if I have your good will, Herbert, and that of papa and mamma, what care I for the opinions of others?" "Well said," answered Herbert, with a smile; "but we will see if we cannot 'corner' your missionary, get him into an argumentative jail, if you please, from which it will be difficult or impossible for him to escape. Should he be able to make the gospel he teaches as plain and as reasonable as the doctrines that are set forth in the tracts which he left here, I can see no reason why any earnest, sincere searcher after knowledge cannot adopt that gospel as a living truth." It was agreed, thereupon, that when the promised telegram from Durant should be received, giving the date of his arrival, the neighbors were to be invited, and the large dining room would be turned into an informal meeting place where the principles of the gospel, as believed in by the Mormons, could be further explained. This was accordingly done. CHAPTER X. THE MISSIONARY'S RETURN. Elder Charles Durant returned to Westminster just ten days after the time of his meeting with Mr. Marshall, at the station. He was heartily welcomed by the family, and being comfortably seated at the dinner table, the conversation naturally drifted to a detailed account of his experience since his first visit. His labors had been divided somewhat in two or three different states. He had met with many kinds of people, and with a variety of treatments, since leaving the home of the Marshalls; he made many friends as well as a few enemies, but had endeavored to perform his work in a way to meet the approbation of that Being who had commissioned him to spread His word among the children of men. Having performed his work to the satisfaction of those under whom he labored, he was, as previously stated, released therefrom, for a time at least, and had commenced his journey towards the land of his birth, where dwelt his loved ones, when the telegram reached him from the president of the Mission to the effect that several Elders had been mobbed in a neighboring county, and asking that he visit his brethren on his way home, as stated before. After the meal, the family adjourned to the sitting room when the missionary was requested to give an account of the mobbing of the Elders whom he had just visited. He said that they had been laboring for several months holding meetings wherever they could get an opportunity, and had succeeded in obtaining the permission of the trustees to hold their meetings in a schoolhouse they being solicited to hold religious services by the people, and explain the gospel to them. A family named Brooks expressed a desire to be baptized, and the Elders had consented to perform the ordinance on a fixed day, according to their custom, and in conformity with the plan of salvation as pointed out by Christ, the early Apostles, and by John the Baptist who baptized openly in the river Jordan, and near "Aenon near to Salim because there was much water there." At the appointed time the ordinance was performed, a number of persons being present who came for the purpose of sneering at the rite, and making sport of its sacredness, which they did, but which the Elders paid only little attention to, being accustomed to the jeers of the wicked. On the same evening there was a pleasant association at the residence of the newly-baptized family, the time being spent in singing sacred songs, and in conversation. Retiring at 9 o'clock, leaving their bedroom door open owing to the heat, they were at 11 o'clock rudely awakened, ordered to get up, to accompany a mob of about fifteen men to the woods. "You are a pretty-looking lot of fellows," said one of the Elders as he counted them, and glanced at their masked faces. "What do you consider the Savior would think of your mission, if He were here? Why do you disturb the slumbers of the peaceful citizens at night, thus hideously masked? If we have transgressed any law, we are amenable; take us before your magistrates, and we will answer to any charge you may prefer." "We don't want you to preach any more in this locality," said one of the masked men. "Then the best way to stop us is to induce the people to cease attending our meetings." At this juncture the inmates of the house were alarmed, and Mr. B. came in, taking a glance at each of the disturbers. A voice on the outside was heard to cry: "Captain! captain! enough said, enough said." The mob then withdrew, and the Elders retired again, still leaving the door unlocked. They remained there the following day, but subsequently spent some time visiting friends in other districts. In the course of two weeks they returned to the same place. On their way thither, there were a few who hurled insults at them, but to this they paid no attention. They arrived at Mr. Brooks' house at 5 o'clock in the evening where they met companions, and where the time was spent in speaking of the gospel, singing hymns, and in conversing upon a variety of subjects concerning Utah and her people. No signs of disturbance appeared, save an occasional ominous bark of the house dog. The Elders retired with sweet recollections of home, to be roughly awakened at 2 o'clock at night, by the harsh cry of "Surrender." They were surrounded by a horde of ruffians, armed with guns, pistols and clubs; and in the most blasphemous language, were ordered to get up, the mobbers in the meantime brandishing their weapons in the faces of the Elders. Not obeying orders as rapidly as the mob wished them to, they were each (there being four of them), seized by two of the cowards, one on either side, dragged from their beds in an inhuman manner, and marched along the road, an eighth of a mile, dressed only in their thin summer night-clothing. Resistance was impossible, and the attempt of the proprietor of the house to assist them was met with curses, a blow across the forehead, with the exclamation: "If you show your head out of this house before 6 o'clock tomorrow morning, we will kill you." The train marched on, the vilest curses and the blackest oaths being uttered against them that mortals can express. There was no charge preferred against them, and they said: "If we have broken any law, take us before the courts," but the only reply was: "We are law enough for you." What was to be their fate, they knew not, until the mob began cutting and trimming limbs of trees from four to six feet long, having ugly knots. Soon the Elders were ordered to bend over a fallen log about two feet through, when their doom was made plain to them. They were terribly whipped, receiving lash after lash upon their backs without a question being asked, or an opportunity being afforded to appeal from this inhuman treatment. Occasionally they raise to say a word, but are immediately thrust down again by some of the mob using pistols or clubs. In this way three received severe scalp wounds. The woods resound with the lashes and the groans of the tortured; thirty-five stripes have been laid upon them, when they are requested to leave the country. Too faint to comply, their hesitancy is construed as a refusal, and they are once more belabored with redoubled fury, causing them to cringe beneath the cruel beech-limbs wielded by a sturdy fiend weighing over two-hundred pounds. Fifty stripes each, they received, and yet they had injured no man! How terrible! but it was all for the sake of the gospel. Finally after such torture, they were released, upon promising to leave the country the next day. They returned to their friend and brother! but in what a lacerated condition. They found him sitting in the door bleeding from his wounds. They dressed each other's wounds as best they could, then lay down in troubled rest till morning, when they departed to the place where Elder Durant met them, perhaps never to return. While rehearsing not only his own experience but that of his wounded brothers, no one listened with more marked attention than Claire's husband. From the moment he was introduced to Durant, at the depot, they became very much attached to each other, and, as expressed by Mr. Sutherland, it seemed as if they had always been acquainted. Later, while these two were conversing upon the veranda, Mr. Sutherland interrupted the Elder by asking: "How do you account for the peculiar feelings attending the formation of new friendship, Mr. Durant? Have you not noticed that upon many occasions when introduced to a person, you feel as well acquainted as if you had known him for years?" "Yes," replied Elder Durant, "I have noticed it often, and have frequently wondered if occasions where such feelings are manifested were really the beginning of acquaintance." "I have certainly been very much impressed with this sensation at times when I have been absolutely certain of its being the first meeting," replied Sutherland; "for instance, to be frank, it is the case with you. I am certain beyond question that you and I have never met previous to this day, and yet I followed you while giving the account of your labors and the troubles of your brethren, with as much interest as if you were my own brother; and I have felt all day long that we have always been acquainted." "Mr. Sutherland," said the Elder, "who knows but before now we have been better acquainted than you are with any gentleman in your village, and that we have merely forgotten our former associations together?" "I do not understand your meaning," said Sutherland, "I am certain we have never seen each other before, and consequently I cannot comprehend your idea when you intimate that perhaps we have been well acquainted. You came from the West, while I have always lived here, where you have never dwelt except during your former visit to Mr. Marshall's home, and how, therefore, can it be possible for us ever to have met before? "I do not claim for an instant that such is the case, Mr. Sutherland, but the idea afforded me such a splendid chance to open a conversation upon a principle believed in by my people, that I could not resist the opportunity of saying what I did, and, as you say you are desirous of learning all you can about our views upon religious principles, you, yourself, gave me a thought, serving as a text, for dwelling upon one of the most important of these." "If that is the case, I am very glad. What is the principle?" "You know that all Christians believe that after death there is life?" "Of course, or why should they take the pains to prepare for death? But what has that to do with having met you before?" "Neither that nor what I am going to say has anything whatever to do with it, but, Mr. Sutherland, if it is reasonable for you and me to believe we shall live after death, why should it be unreasonable for us also to believe that our spirits existed before the birth of our earthly tabernacles? There is certainly something connected with the intelligence of man that should appeal to us as if to say that the spirit is older than the body, and emanated from a more exalted place than this earth of ours." "Why, Mr. Durant," exclaimed Sutherland in astonishment, "I never heard such a doctrine as that." "Let me ask, have you ever read the Bible to any great extent?" "Yes, I have always been a lover of the Divine Record, and have spent many hours in its perusal." "I am glad to hear this, and I think, as we proceed, you may change your mind regarding never having heard such a doctrine as pre-existence. You will perhaps admit that while reading, you failed to understand fully what you read. As an introduction to this grand and glorious principle, let me read a beautiful poem I have here from the pen of one of the gifted women of Utah; she is dead now, and the intelligent spirit, sent from God to dwell in her earthly tabernacle, has been recalled by the Being who sent it, or, as the Bible declares, 'has returned to God who gave it.' Her name was Eliza B. Snow Smith, and that name, as well as this poem, will live while time endures:" "O my Father, thou that dwellest In the high and glorious place! When shall I regain thy presence, And again behold thy face? In thy holy habitation, Did my spirit once reside? In my first, primeval childhood, Was I nurtured near thy side? "For a wise and glorious purpose Thou hast placed me here on earth, And withheld the recollection Of my former friends and birth; Yet oft-times a secret something Whispered, You're a stranger here; And I felt that I had wandered From a more exalted sphere. "I had learned to call thee Father, Through thy Spirit from on high; But, until the Key of Knowledge Was restored, I knew not why. In the heavens are parents single? No; the thought makes reason stare! Truth is reason; truth eternal Tells me, I've a mother there. "When I leave this frail existence, When I lay this mortal by, Father, mother, may I meet you In your royal court on high? Then, at length, when I've completed All you sent me forth to do, With your mutual approbation Let me come and dwell with you." "That is one of the most beautiful compositions I have ever listened to, Mr. Durant. The words appear to carry a strange conviction with them. Can it be true? and if so, are we here as school children, sent by exalted parents, to become acquainted with sorrow in order to understand happiness?" "Either this is the case, or else our faith in a hereafter is a myth. You prove to me that our birth is the commencement of the intelligence of man, and you also convince me that death is its end. But we have enough given in the scriptures to convince us that birth is not the beginning, and likewise that death is not the end. Christ said He came forth from the Father (John xvi: 28), and it was His prayer that the glory which He had before coming would be His when He returned. (John xvii: 5.) In His teachings to His Apostles He must have familiarized them with this exalted principle of pre-existence, for upon one occasion they came to Him with a question, concerning a blind man: 'Who did sin, this man or his parents, that he was born blind?' (John ix: 2.) Surely had this been a foolish question, Christ would have corrected them, but He answered them in a manner leading us to understand that it was a principle firmly believed in by them all; and comprehending this, as certainly they did, they, more than our generation, could intelligently lisp the prayer taught them by the Master: 'Our Father who art in heaven.' Our Divine Record says that God is the Father of the spirits of all flesh (Num. xvi: 22), in whose hand is the soul of every living thing (Job xii: 10); and we find in it that when death comes, the spirit of man will return to God who gave it. (Eccl. xii: 7.) Job was asked by the Lord where he was when the foundation of the earth was laid (Job. xxxviii: 3-7), and the Almighty declared He not only knew but ordained Jeremiah to be a prophet before his earthly birth. (Jer. i: 5.) From these passages, and many others that might be cited, it should be very easy for Christians to understand that there is a natural and a spiritual body." (I. Cor. xv: 44.) "Mr. Durant," said Sutherland, "whether this principle is true or otherwise, it cannot be gainsaid that you have scripture to support it." "Why should we not have, Mr. Sutherland? It is truth, and it is only natural that the truth should appear reasonable. As quoted, God asks Job: 'Who laid the corner stones of this earth, when the morning stars sang together and all the sons of God shouted for joy?' (Job xxxviii: 7.) Now I sincerely believe that we were there, that we helped to compose that large congregation of sons of God, and that we _did_ shout for joy at beholding the time approaching when we also would have the privilege of visiting an earth where our Father would give us an opportunity to become possessed of bodies which should eventually be eternal abiding places for our spirits; that when we came to this school we should have our judgments taken away, or, in other words, that all recollection of our former existence should be withdrawn, in order that we might be able to use the greatest gift of all, which is 'free agency,' to do good or evil and become to a certain extent Gods in embryo, and then when we returned home from this school our Father could reward us, his children, according to our works." "Your explanation carries with it conviction. I have been very much interested and desire to talk further with you on this subject, but fear I am doing you an injustice by requiring you to speak so much. I must not forget that the neighbors are coming in tonight, and I should therefore not weary you." "You need not fear, I assure you: I have been talking now upon these principles for two years; it is my mission, and I am well pleased to find people who are willing to hear." "I am very anxious to listen, I can assure you," replied Mr. Sutherland. "Let us walk through the village, you can view our improvements, and perhaps shake hands with many whom you met when here before; we might then return in time for supper, and rest awhile before our evening chat." This proposition was agreed to, and taking their hats, the two men went out. The first person met on the ramble was our medical friend, who, learning of Mr. Durant's intended return, was hastening to the Marshall residence to welcome him. The greeting which the young missionary received from his true and lasting friend was unaffected and sincere, meaning more than language can express. Questions and answers regarding the missionary's trip, and matters, which to the general reader would amount to mere commonplace, were exchanged by the conversation, and must have been interesting to them, for it was continued during the whole of what proved a very long walk. "I begin to feel quite like a resident here," said the Elder, "though, perhaps, I ought to say that my acquaintance is not the only cause for that feeling, for I try to be at ease wherever I go." "And succeed I should say. If your experience elsewhere has been anything like that at Westminster." "Yes, indeed, and in so doing I find no little comfort in the words of an eminent man who is classed as a 'pagan,' an agnostic, and so on, but who, I verily believe, was as much a Christian at heart as most of us certainly much more so than many who engage in the promulgation of Christianity as a profession: 'The world is my home, and humanity my kindred.'" By this time they had reached the home of Mr. Marshall, and after supper, preparations were made for the evening gathering. CHAPTER XI. A PLEASANT INTERVIEW. In the evening Elder Durant not only had the pleasure of meeting all his old friends of the previous visit, but was honored with the presence of a large number of persons whom he had not seen before. Some of them had attended the meeting he held in the Town Hall on his first visit, while others had only heard of him through the Marshalls. When all were comfortably seated in the large dining room, Mr. Sutherland by way of introducing the missionary to his new friends, said: "My friends and neighbors, we have assembled here this evening for the purpose of listening to Mr. Durant on the religious faith of a people who claim to have the keys of a new dispensation committed to them. If their claim is correct, then it is of the utmost importance to the whole human race. If God has indeed spoken from the heavens, it is the duty of His children to listen; on the other hand, if this claim of the Mormons be founded on a myth, then it is our duty to do all in our power to disprove their declarations, and deny that they have any divine commission whatever to proclaim the principles of salvation. You who have the privilege of listening to him will know whether his arguments are sound and scriptural, or otherwise; and can therefore exercise the right, which you all have, of judging for yourselves. We will, therefore, ask our friend from the valleys of the West to give us, in as few words as possible, an outline of what Mormonism teaches, after which all may act with the utmost freedom in asking questions upon anything the gentleman may say, or upon any principle believed in by his people. Now, Mr. Durant, we are anxious to hear you, and you will find us attentive listeners." The Elder arose and in a few well-chosen words expressed his thanks to the Marshalls for their kindness, as well as to Mr. Sutherland, and all his friends who had taken an interest in him. He was pleased to answer questions pertaining to his faith, and with all sincerity bore testimony that the Mormons were less understood by the people of this and other nations than any other sect in Christendom. Their mission is one of "peace on earth and good will to man," not withstanding they had been represented as having objects quite the reverse. Their faith teaches the reason why man is here in this probation; whence man came, and whither he goes, after his departure by death. It teaches that the destiny of man is mighty, that his exaltation is to be great; that what man is, God once was; that what God is, man can be. "Mormonism teaches men to believe in God, the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost, who bears record of them forever. "As a people, we believe that all mankind, through the transgression of our first parents, were brought under the curse and penalty for transgression; but that through the atoning sacrifice, sufferings, and death of Jesus Christ, all are to be redeemed from any effects of original transgression; that 'as by the offense of one, judgment came upon all men unto condemnation; even so, by the righteousness of one, the free gift came upon all men unto the justification of life.' (Rom. v: 18.) "We believe that little children are innocent, and not under transgression; that they are incapable of obeying any law, not understanding good or evil; and Jesus says, 'Of such are the kingdom of heaven;' but then, when they arrive at the years of maturity, and know good from evil, and are capable of obeying or disobeying law; if they then transgress, they will be condemned for breaking a known law. "We believe that no man will be condemned for not obeying a law that he does not know; and that consequently millions of the human family who have never heard the gospel, are more blessed than those who have had that privilege, and have refused to accept it; that mankind will be judged according to the deeds done in the body. "We believe in the sufferings, death and atoning sacrifice of our Lord and Savior Jesus Christ, and in His resurrection and ascension on high, and in the Holy Ghost, which is given to all who obey the gospel. "We believe, first, it is necessary to have faith in God, and that, next, it is necessary to repent of our sins to confess and to turn away from them, and make restitution to all whom we have injured, as far as it is in our power. "We believe that the third necessity is to be baptized by immersion in water, in the name of the Father, Son, and Holy Ghost, 'for remission of sins,' and that this ordinance must be performed by one having authority, or otherwise it is of no avail. "The fourth is, to receive the laying on of hands, in the name of Jesus Christ, for the gift of the Holy Ghost; and this ordinance must also be administered by the Apostles or the Elders, whom the Lord Jesus has called to lay on hands, nor then is it of any advantage except to those persons who have complied with the before-named three conditions. "We believe that the Holy Ghost is the same now, as it was in the apostolic days, and that when a church is organized, it is its privilege to have all the gifts, powers and blessings which flow from the Holy Spirit: "'Such, for instance, as the gifts of revelation, prophecy, visions, the ministry of angels, healing the sick by the laying on of hands in the name of Jesus, the working of miracles, and, in short, all the gifts mentioned in the scriptures, or enjoyed by the ancient Saints.' We believe that inspired apostles and prophets, together with all the officers as mentioned in the New Testament, are necessary in the Church in these days. "We believe that there has been a general and awful apostasy from the religion of the New Testament, so that all the known world have been left for centuries without the church of Christ among them; without a priesthood authorized of God to administer ordinances; that every one of the churches has perverted the gospel, some in one way and some in another. For instance, almost every church has ignored the doctrine of 'immersion for the remission of sins.' Those few who have practiced it have abolished the ordinance of the 'laying on of hands' upon baptized believers for the gifts of the Holy Ghost. Again the few who have practiced the last ordinance have perverted the first, or have denied the ancient gifts, powers and blessings which flow from the Holy Spirit, or have said to the inspired apostles and prophets, we have no need of you in the body. Those few, again, who have believed in, and contended for, the miraculous gifts and powers of the Holy Spirit, have perverted the ordinances. Thus all the churches preach false doctrines and distort the gospel, and instead of having authority from God to administer its ordinances, they are under the curse of God for corrupting it. Paul says (Gal. i: 8), 'Though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed.' "We believe that there are a few sincere, honest and humble persons who are striving to do according to the best of their understanding, but, in many respects, they err in doctrine because of false teachers and the precepts of men, and that they will receive the fullness of the gospel with gladness as soon as they hear it." "We believe in the Bible, Book of Mormon, and in living and continued revelation; but we also believe that no new revelation will contradict the old. "The gospel in the Book of Mormon is the same as that in the New Testament, so that no one who reads it can misunderstand its principles. It has been revealed by the angel to be preached as a witness to all nations, first to the Gentiles and then to the Jews, then cometh the downfall of Babylon. Thus fulfilling the vision of John, which he beheld on the Isle of Patmos, (Rev. xiv: 6, 7, 8), 'And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell upon the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, fear God and give glory to Him, for the hour of His judgment is come; and worship Him that made the heaven and earth, and the sea and the fountains of water.' And there followed another angel saying, 'Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornications.' "Many revelations and prophecies have been given to this Church since its rise, which have been printed and sent forth to the world. These also contain the gospel in great plainness, and instructions of infinite importance to the Saints. They also unfold the great events that await this generation, the terrible judgments to be poured forth upon the wicked, and the blessings and glories to be given to the righteous. We believe God will continue to give revelations by visions, by the ministry of angels, and by the inspiration of the Holy Ghost, until the Saints are guided into all truth. "We believe that wherever the people enjoy the religion of the New Testament, there they enjoy visions, revelations, the ministry of angels, etc. And that wherever these blessings cease to be enjoyed, there they also cease to enjoy the religion of the New Testament. "We believe that God has established His church in order to prepare a people for His second coming in the clouds of heaven, in power and great glory; and that then the Saints that are asleep in their graves will be raised and reign with Him on earth a thousand years. "We believe that great judgments await the earth on account of the wickedness of its inhabitants, and that when the gospel shall have been sufficiently proclaimed, if they reject it they will be destroyed; that plagues, pestilence and famine will be multiplied upon them; that thrones will be cast down, empires overthrown, and nations destroyed; that when the Spirit of God ceases to restrain the people, the world will be full of blood, carnage and desolation; that peace will be taken from the earth and from among all people, religious and irreligious. It shall be as with the people, so with the priest, etc. "We believe that the Lord will gather His people from among all nations unto a land of peace, and give them pastors after His own heart, who shall feed them with knowledge and understanding, and they shall be the only people upon the earth that shall not be at war with one another. "We believe that the Ten Tribes of Israel, with the dispersed of Judah, shall soon be restored to their own lands, according to the covenants which God made with their ancient fathers, and that when this great work of restitution shall take place, the power of God shall be made manifest in signs, and wonders, and mighty deeds, far exceeding anything that took place in the exodus from Egypt. Jerusalem will be rebuilt, together with the glorious temple, and the Lord shall visit His Saints in Zion. In that day the name of the Lord shall become great unto the ends of the earth, and all nations shall serve and obey Him, for the wicked shall have perished out of the earth. "We believe in all principles of truth that have been revealed; in all that are now being revealed, and are prepared to receive all that God will reveal. "We believe that the gospel, now being preached by the Latter-day Saints, is to call the honest in heart out of Babylon, that they partake not of her sins nor receive of her plagues. "We believe in morality, chastity, purity, virtue and honesty, and wish to promote the happiness of our fellow-men." The Elder's words were listened to with marked attention. He expressed a willingness to answer questions, and a desire to have as many asked, concerning the religious principles believed in by his people, as the listeners were pleased to propound. "Mr. Durant," said Sutherland, when the former was seated, "I have not only listened to all you have said with the greatest interest, but have taken pleasure in reading the tracts left while on your former visit, and whether your faith is correct or otherwise, it will be a difficult task to disprove any of your arguments by the Sacred Record. I wish to ask you a few questions regarding some of the principles you have not touched upon, and which I understand to be a part of your faith. I am informed that you believe in a literal resurrection of the body? Is this correct?" "Certainly," answered the Elder promptly. "How could we lay any claim whatever to a Christian belief in the resurrection unless we believed in a literal resurrection?" "Well you certainly would not be compelled to believe in a literal resurrection in order to lay claim to having a Christian belief in that principle, for all Christians are surely not believers in it." "All true Christians must follow Christ's teachings regarding this principle as well as all others, or else how can they be considered true Christians? Christ is the resurrection and the life. (John xi: 25.) He was also the first fruits of the resurrection. (Acts xxvi: 23.) He, therefore, is our great pattern. We know He was put to death (Matt. xxvii: 50); that His body was laid in the tomb (Matt. xxvii: 60); that when His friends visited that tomb the body was gone; that an angel declared that the body had been resurrected (Matt. xxviii: 6); that He appeared to His apostles with the body which had been crucified, even bearing the prints of the cruel nails in His hands, and the marks of the spear in His side, and to satisfy Thomas, He asked to be handled that no mistake might be made regarding its being a literal resurrection of the same body He had before the crucifixion (John xx: 27, 28). This was the resurrection of our Master, and inasmuch as He has commanded us to follow Him, why should ours not be the same?" "But you will admit that if Christianity is true and Christ is really the Savior, that there is a great difference between His resurrection and that of those who have died since. His body had only just been interred; there had not been sufficient time for it to decay in the grave, and He was God Himself, while the bodies of others decay, and are scattered, in some cases at least, to the four winds," answered Brown. "How about the statement regarding the resurrection of others, who, the scriptures declare, came forth from their graves at the time of Christ's resurrection? (Matt. xxvii: 52.) They certainly must have slumbered for a long time." "I cannot understand," said Brown "how it could be possible for a literal resurrection of the body to occur after decay had taken place, and the body had returned as dust to the earth." "Mr. Brown," the Elder said, "you will candidly admit that there are many things now accepted as truths which at one time seemed to you incomprehensible?" "No doubt, I do," answered Brown. "Yes, you do, most decidedly: For instance, when you first learned of the wonders of the telephone, you could scarcely credit them; when you were informed that you could converse with a friend who stood miles away, you not only doubted, but perhaps disbelieved, yet you doubt no longer, for your eyes have seen, and your ears have heard. Is not this true?" "It is; what the eye has seen or the ear has heard, one must certainly believe. But is not that a vastly different proposition?" "Not at all; you are only less familiar with the methods or principles upon which the resurrection depends, that is all. When we have more of the intelligence of heaven, and can understand more regarding the great principle by which the resurrection is brought about, it will appear simple enough. God permits a ray of intelligence to come from heaven; it reaches the mind of man, it gives us knowledge of the telegraph, by which our messages flash from nation to nation in the twinkling of an eye, and opens to our understanding many other wonders of modern science. We may not understand fully how it is done, but we know it is accomplished, and we therefore believe what we once disbelieved. "Another ray reaches us, and we have an understanding of the telephone, the phonograph, the electric cars; and through the effects of these discoveries, we open our eyes in wonderment! Yet these flashes of intelligence are nothing compared with the mighty fire of wisdom in the heavens from whence these originate. They may be new to us, but are thoroughly understood by Him who sent them. They are all gifts from the Father of our spirits, and only small gifts at that, compared with what He has in store for us." "How can you imagine for an instant," exclaimed Mr. Sutherland, "that it can be possible for all the particles of our bodies to be gathered together again after they have been scattered?" "I do not, and cannot pretend to, answer this question. It will require more intelligence than I have, to answer it. But this I firmly believe; that no particle, that is, none of the component parts, of my body will ever go to make up the body of anything else, except perhaps for a time, and that it matters not whether my body be burned or permitted to decay and return to mother earth, every particle will be collected and brought together again, at the time of the resurrection which will be literal in every sense of the word. Let me relate a little anecdote which illustrates my position. "A person had received, as a birthday gift, a beautiful silver cup from a friend. This cup was prized very much, not only on account of its beauty, but because of the love the receiver had for the giver. In a short time the one making this present was called away, the cold hand of death was laid upon him. "Then the cup increased a hundred fold in value to the owner, and nothing could influence him to part from it. Years afterward, the owner of the present carried it to the place where he was employed, for the purpose of exhibiting it to a fellow workman. During the day, in passing the shelf where it rested while he was engaged in moving some valuable goods, he carelessly knocked the cup from the shelf, and it fell into a vessel of fluid. Thinking at the moment that the vessel contained nothing but water, the owner waited until his arms were released from the valuable load they contained, before seeking to remove the cup from the place into which it had fallen. When he returned, he found, to his sorrow, that his cup had disappeared. Upon investigation, imagine his sorrow, when he discovered that the vessel contained nitric acid instead of water, and that the cup had been eaten up by the fluid. He thought of how he had valued that keepsake, how much he revered the memory of the giver, and how foolish he was to bring the prize from his home that morning. At this moment, his employer happened along, and noticing his grief enquired for the cause. After listening to the poor man's story, and learning that the cup was made in a neighboring town, he rather startled the sorrowing man with this remark: 'Don't feel bad, my man, I promise, you shall again have your cup.' "The workingman, thinking his words meant that he should receive the amount of its real value, or another cup, explained that it was not its cost, neither would another cup fill its place. It was the loss of this particular article, which came from the hands of a friend who had since died, that caused him grief. "'Never mind, I say, whether you believe my words or not, I promise, and will make good that promise, that you shall again have your cup, and it shall be made of the same identical silver, having the same form, and being composed of nothing but the same metal. I don't mean the same kind, but the very same silver you dropped into that fluid.' "And with this he took a few hand fulls of common salt, flung them into the liquid, and there formed in the solution a white solid; this he removed, dried and heated in a crucible, and the result was a lump of silver of the highest lustre. "'Now, you see,' said the kind-hearted man, 'how easy it is to restore when you understand the method by which it is done. All the silver composing that cup of yours is now in my hands. How easy it is for me to have it remoulded in the same moulds! and who will say you have not the same cup resurrected from the grave?' "Can you not understand," said Durant, "that this laborer was in the same condition as the poor mortals who are in painful ignorance of the way and means by which the resurrection will take place? And yet how simple when once understood. The cup had been buried in that world of liquid, it had dissolved and had been scattered throughout the world in which it was buried, and to a person unacquainted with the laws governing such things, was lost forever. If man, who is as a babe compared with God in intelligence, could resurrect a cup from that little world, do you not think it possible for God, who is the fountain-head of intelligence and power, to restore your body after it has been scattered through out this little world of ours? And as the restoring of that cup appeared very simple to that laboring man, so I believe the resurrection of the body will appear very simple to us when we are on the other side, and fully understand the laws, methods and powers which govern the restoration." At this moment a Mr. Williams, who had been a very attentive listener during the entire evening, arose and said: "Mr. Durant, to all appearances you have proved every argument made with some quotation from the Bible; your mode of reasoning appears very logical, but I have here a passage which seems to conflict with the argument that baptism is positively essential to salvation." "If so," answered the Elder, "I will be pleased to listen. Really, if you have found an argument, from the sayings of Christ or His apostles, which promises salvation without baptism, you have certainly made a great discovery." "Well, I think the discovery has been made," answered Williams, "and it seems strange that a gentleman who has made the Bible as much of a study as you have, has never been able to comprehend it." "Thanks, but now for the argument; do not build your hopes too high, perhaps you misunderstand your own reading of the Sacred Record." "Well, that remains to be seen. You have disclaimed all belief in death-bed repentance bringing salvation, and you are, as well, a disbeliever in salvation without baptism. Now to the law and the testimony once more. Examine the account of the crucifixion, as recorded in Luke 23rd chapter, beginning with the 39th verse. Christ upon that occasion had a male factor on either side of Him; one railed on Him saying, 'If though be Christ, save thyself and us,' while the other, being filled with repentance and being converted, rebuked his companion in sin and implored the blessed Redeemer: 'Lord remember me when thou comest to thy kingdom.' Christ, witnessing the repentance of this malefactor, even at the last moment of his life, presented him with the gift of salvation before giving up the ghost: 'Verily I say unto thee, today shalt thou be with me in paradise.' These were the words used by the Captain of our salvation; the promise was granted without baptism, and he was carried to heaven with our Savior; and yet in the very face of this testimony you proclaim the doctrine that without baptism salvation cannot be obtained." "Christ did not offer that malefactor salvation on that occasion, neither was he carried to heaven with the Redeemer. I desire to convince you, Mr. Williams, if you will accept the statement in the Bible, and I believe you will, that Christ did not go to His Father until some time after this, and that the paradise referred to is not the haven of salvation that we all hope to reach." "Mr. Durant, if you convince me of this, I will have nothing more to say," replied Mr. Williams. "Very well, then, pay strict attention to the words you have just quoted which contain the promise that in your opinion insures the penitent malefactor entrance to the presence of the Father: 'Today shalt thou be with me in paradise.' Three days after these words were spoken, we discover Mary weeping as she bowed down at the sepulcher where Christ's remains had been deposited, and upon recognizing her Lord, who stood by her side and addressed her, she received this command, 'Touch me not, for I am not yet ascended to my Father.' Rather a strange and startling declaration for the Savior to make, was it not, when the promise to the thief, made three days previously was to the effect that upon that day they should both be in His presence?" "Why, Mr. Durant," exclaimed Claire, "I can't understand it at all; He did certainly make the promise, and yet from His words, spoken three days after, it appears that He had not yet been to His Father. Can it be that one of our Savior's promises has really fallen to the ground unfulfilled?" "Not in the least, Mrs. Sutherland; it is merely another one of those cases where we read but fail to understand. 'The letter killeth but the Spirit giveth life,' you know. Christ kept His word with the malefactor, and He also spoke truthfully to Mary. He and the sinner undoubtedly went on the day mentioned to paradise, but the great mistake, made by many, lies in believing that paradise is heaven." "Well, if paradise is not heaven, what is it? If they went to some other place, where is that place?" exclaimed Mr. Williams. "I believe it was heaven." "I do not doubt your statement for a moment. Prof. A. Hindercoper, a German writer, says: 'In the second and third centuries every branch and division of the Christian church, so far as their records enable us to judge, believed that Christ preached to the departed spirits.' This is in harmony with the belief of the Latter-day Saints, as well as in harmony with the Bible. Peter speaking upon this subject answers your question by saying: 'For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the spirit: by which also He went and preached unto the spirits in prison; which sometimes were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.' Christ undoubtedly understood that His mission would not end with His crucifixion, but as He finished His mission to mortals by opening to them the gospel gates, it would be the beginning of His mission, for a similar purpose, with those on the other side of the vail, and realizing that His mission there would begin immediately upon His release here, and that the malefactor would meet him there, He made the promise mentioned: 'Today shalt thou be with me in paradise.' Peter declares that they were visited and preached to in order that they might be judged according to man in the flesh, but live according to God in the spirit. (I. Peter iv: 6.) Bishop Alford, speaking of the declaration made by the chief apostle, said: 'I understand these words (I. Peter iii: 19) to say that our Lord in his disembodied state, did go to the place of detention of departed spirits, and did there announce his work of redemption; preach salvation in fact, to the disembodied spirits of those who refused to obey the voice of God when the judgment of the flood was hanging over them." "That seems reasonable, and it has given me a pew idea and something to consider," said Williams, "but how about the ordinances you claim are necessary for all? How can those who did not hear the gospel before they died, receive the ordinances?" "Now we believe that those who embraced the gospel in the spirit world will be saved; and believe with the scriptures that a vicarious work must be performed for them by the living. This doctrine was evidently understood by the saints in the days of the apostles. Paul informs us that the first gospel ordinance of all dispensations, baptism, was administered by proxy among the former-day Saints. While teaching the Corinthian saints about the resurrection, (I Cor. xv: 29) he asks them: 'Else what shall they do which are baptized for the dead, if the dead rise not at all?' in other words, of what use is baptism for the dead, if there is no resurrection? showing that the doctrine of baptism for the dead was evidently neither new nor strange to the people to whom the apostle was writing. Christ died for the dead as well as the living: "For to this end Christ both died, and rose, and revived, that he might be the Lord both of the dead and the living." (Rom. xiv: 9.) "But do you mean that living persons shall be baptized for the dead?" "Certainly. Before the great day of the Lord shall come 'that shall burn as an oven, and when all the proud, yea and all that do wickedly shall be stubble; and the day that cometh shall burn them up, saith the Lord of Hosts, that it shall leave them neither root nor branch,' (Mal. iv: 1,) an important event is to take place, as we learn from the same prophet, verses 5 and 6: 'Behold I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.' The coming of Elijah, to inaugurate this great work must evidently be to some one who is prepared to receive him. His mission, 'to turn the heart of the fathers to the children, and the heart of the children to their fathers' is very comprehensive, and pertains to the whole family of Adam, there being no discrimination between the living and the dead, between those who have lived in the past and those who shall live in the future. There must be a welding link between the fathers and their children, and that welding link is baptism for the dead. We testify that Elijah has come; that he appeared to Joseph, the seer, and Oliver Cowdery, in the Kirtland Temple, on the 3rd of April, 1836, and said: 'Behold, the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore, the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors.' Ordinances for the salvation of the dead require temples, or sacred places, especially constructed for their administration; for this reason, we build temples, and also, that we may perform other ordinances for the dead and the living." "I have heard that the organization of your Church is unusually complete. How is it organized?" asked one of the visitors present. "It is organized on the foundation of Apostles and Prophets. We have therefore various quorums of these in the Church organized by revelation for the efficient and harmonious performance of church duties. There is the First Presidency, chosen from those who hold the High Priesthood and Apostleship, consisting of a President and two counsellors. The duty of the President is to preside over the whole Church, and he is sustained by the whole people as a seer, a revelator, a translator, and a prophet." "What is meant by Priesthood? You must have two Priesthoods then, as you speak of the High Priesthood, indicating there must be a lower one?" "The Church is governed by the Holy Priesthood, which is divided into two grand heads the Aaronic or lesser and the Melchisedek or higher. "The Melchisedek Priesthood, so called because Melchisedek was such a great High Priest, and also to avoid the too frequent use of Jehovah's name, as this Priesthood was formerly called after the order of His Son,--holds the right of presidency, to receive revelations from heaven and to enjoy the spiritual blessings; while the Aaronic Priesthood, so called because it was conferred upon Aaron and his seed forever, holds the keys of the ministering of angels, and to administer in the outward ordinances of the Church. The offices of the Melchisedek Priesthood include Apostles, Seventies, Patriarchs or Evangelists, and Elders, and the Aaronic Priesthood includes Bishops, Priests, Teachers and Deacons. "Next to the quorum of the First Presidency is the Twelve Apostles, then the High Council, the Seventies, the High Priests, the Elders, and the quorums of the Lesser Priesthood. "Each calling has its own duties to be performed, and the organization is such that one does not come in conflict with the other." The company now parted for the evening, each hoping that an opportunity might be given to hear the Elder again. CHAPTER XII. A BAPTISM AND A CONVERSATION ON MARRIAGE. It will be remembered that on the evening of Mr. Durant's speech in the Town Hall at Westminster, an old lady came to him at the close of the meeting and whispered a "God bless you" to him. The truths uttered by him had made a deep impression upon her and were working to bear fruit. She had now made application to be baptized, convinced, as she was, of the truths of the gospel, and that this servant of God was authorized, by direct calling from Him through revelation, to perform the solemn ceremony. It was agreed, therefore, that the baptism should take place on an afternoon some time before the day of his departure to his home in the West. He made it a point to obtain a conversation with the lady, and show to her the importance of the step she was about to take. It is no simple or indifferent affair. It is a contract with God, fraught with wonderful results, to the person who makes it, that will either lead to rich blessings or to condemnation. When one man makes a contract with another, the breaker of such a contract must be willing to suffer the ignominy attending his deceit. In baptism, the subject makes a solemn vow with his Creator, and, rising from the waters in which he is buried in the likeness of the death of Christ, he should thenceforth walk in newness of life, and should not serve sin. He is made free from sin, and becomes a servant to God, he has his fruit unto holiness and the end is everlasting life. (Romans vi.) The earnestness of the new convert's faith and repentance was inquired into, and it was pointed out to her that she should prepare herself to receive the testimony of the Spirit, which is made known to different individuals in different ways not always by unusual manifestations, but frequently by the calm self-consciousness of peace that comes from a performance of righteous acts, in which the Spirit bears witness with our spirit that we are the children of God, heirs and joint heirs with Christ. We must not look for approval from friends, relatives or people of the world, in taking this step, but be prepared to suffer with Christ that we may be also glorified with Him, and exclaim with Paul: "I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (Rom. viii: 18.) Like Christ, one must bear the cross upon the lone way, full of hope, confidence and zeal, knowing that the end is everlasting life. Having said this much, and given many other incidental instructions, that would thoroughly impress the new convert with the sacredness and importance of the step about to be taken, Mr. Durant, members of the Marshall family, and a number of strangers, anxious to witness the ceremony, made their way, on a pleasant afternoon, to a beautiful wood where a stream wound its clear, slow waters in fantastic forms to empty into one of the large rivers. The autumn tints, the sun casting its warm influence to the earth through the gray atmosphere, the rustle of the wind in the falling leaves, and the beauty of nature all around, made the scene grand and romantic. Some who had gone along to make sport of the "Mormon baptism," were awed into strange silence by the beauty of the scene, and by the solemnity and scripture-like simplicity of the ceremony. After a word of prayer had been offered, in which Mr. Durant invoked the blessings of God upon the ordinance about to be performed, and asked that all disturbing spirits might be banished, he took the lady by the hand and waded with her out into the water, and, in the stillness which followed (those upon the shore unconsciously remaining uncovered), he was heard to say, as he held the old lady's hands in his left, and raised his right hand into the air: "Julia Howard, having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen." Then he immersed her in the water, and both came forth again out of the water. The company soon dispersed, and upon arrival at her home, the new convert was confirmed, she preferring this to having that ordinance performed upon the water's edge, which is frequently done. Mr. Durant placed his hands upon her head, and by virtue of his calling and authority, confirmed her a member of the Church of Jesus Christ of Latter-day Saints, and, in the manner of the apostles of old, bestowed upon her the gift of the Holy Ghost which he promised should be a light to her all her days. The Elder was about to leave, having welcomed the new member and congratulated her upon the step she had taken, when he was somewhat surprised by a remark she made in which she expressed a desire to gather with the Saints. The spirit of gathering had already rested upon her, and he explained to her the importance of this principle of the gospel. The Father desires that His children shall be gathered in unto one place where their hearts shall be prepared against the day when tribulation and desolation shall come upon the wicked. The Psalmist referred to this subject and exclaimed: "Gather my Saints together who have made a covenant with me by sacrifice." (Ps. 1: 5.) Isaiah, looking to the future, saw that in the last days the mountain of the Lord's house should be established in the tops of the mountains to which all nations should go. (Isaiah ii: 2.) Here the Lord was to give them one heart, and make an everlasting covenant with them. (Isaiah xxxii: 37-44.) And in that day the Lord should set His hand again the second time to recover the remnants of His people. (Isaiah xi: 11-16.) John, the revelator, saw this time, and heard a voice from heaven saying: "Come out of her [Babylon] my people, that ye be not partakers of her sins and that ye receive not of her plagues." (Rev. xviii: 4.) It was, therefore, in strict accordance with the scriptures that she should have the desire to gather, as well as that the Saints should have an assembling place where they might learn to walk in the paths of God more strictly than in the world. There are ordinances, too, to be performed in the holy temples, for the living and the dead, that cannot be done elsewhere. It is not well, however, that this act of gathering should be considered thoughtlessly and in haste, but rather with deliberation and careful forethought. In the conversation, Elder Durant had incidentally remarked, that marriage was not only for time but also for all eternity. The newly wedded couple, Mr. and Mrs. Sutherland, who had remained to witness the confirmation, were naturally interested in this, and the subject was further inquired into by them. "What is the belief of the Latter-day Saints in relation to marriage?" said Mr. Sutherland. "We believe," said Durant, "that marriage is ordained of God, and is binding for eternity, when properly performed by a servant of God having authority." "Then it would appear that you believe in the family relation continuing throughout eternity?" "Certainly, why not? Everything that is done by the Lord receives the impress of eternity. That being the case, marriage, being sanctioned and ordained of Him, is also eternal if performed by one having power as the ancient apostles had, to bind on earth and it should be bound in heaven. It then becomes a work of God, and, as the Preacher exclaims: 'I know that whatsoever God doeth it shall be forever; nothing can be put to it, nor anything taken from it.' (Eccles. iii: 14.) Can you think of anything more comforting than that the loving ties formed in this world are to endure through out the ages of eternity?" "It is certainly more pleasant than to dwell upon a union that shall last only 'till death do you part;' but what proofs have you that your view of the matter is correct?" "In the first marriage that was ever performed, when the Creator joined together Adam and Eve as the parents of the human race, we have no record of its being done to last only 'till death do you part,' and we do not learn that He set any limit to the continuance of their marriage relations. Why should we doubt that the gift of Eve to Adam, was designed to be eternal? They were married before the Fall, before death came into the world. They were eternal beings not subject to death; death was not considered when God gave her to be his companion and helpmeet. Why then should we conclude that death should void the contract or separate them any more than that it should destroy the spirit? If their spirits could be restored with resurrected bodies, why should not the eternal work of God in joining them as one remain unbroken? The whole second chapter of Genesis breathes the spirit of everlasting union between Adam and Eve. In the eighteenth verse we are told by the Lord that, 'it is not good that the man should be alone.' Adam, the man, was created an eternal being, and when God said that it was not good for him to be alone, we must conclude it was not good that he should be alone in immortality; so the Lord gave him Eve for no particular period of his life, but evidently, as she was also an eternal being, to be his wife forever the union to last as long as they should last eternally." "That seems reasonable, and it is a pleasant hope you have," said Claire. "With us it is more than a hope; it is knowledge. There are other passages of scripture which bear upon the inseparable connection between man and wife, in marriage as ordained of God. Paul (Eph. v: 22) says: 'The husband is the head of the wife even as Christ is the head of the Church.' Christ remains forever the head of the Church, and even so the husband remains the head of the wife eternally." "What do you mean by saying 'in marriage as ordained of God?' Is not all marriage ordained of Him?" said Mr. Sutherland. "By marriage as ordained of God, I mean marriage performed in the way He has appointed, by a man whom He has authorized to act in His stead. What man does of himself, without authority from God, must be like him limited to this life. Now, like the authority to baptize, this authority to marry in the way God has ordained, must come by revelation from Him, for no man can take these honors to himself. To find this authority, we must look for it among a people who believe in revelation, and not among churches who declare that the heavens are sealed, and that no further revelation is necessary." CHAPTER XIII. ABOUT THE MORMONS. The day upon which the Mormon Elder was to leave his missionary field to return to his home in the mountains, was rapidly approaching. Mr. Brown, the lawyer, had become so interested in the missionary and his peculiar people that this gentleman determined to accompany him to Utah, to see for himself what he had heard so much concerning. On the evening before their departure, all the old friends were gathered at the Marshall residence, or hotel, and quite naturally the conversation turned to the contemplated trip to Utah, and from that to the motives which led the Mormons to settle in that territory. "What were the considerations that led to the settling of Utah by the Mormons?" asked one of the members of the little company. "Persecution by their enemies was the primary cause," said the Elder. "After the death of the Prophet Joseph, they were driven from their homes in Nauvoo, and hence sought a new abiding place in the West." "How did the death of Joseph, the Prophet, occur?" asked Mr. Brown. "He was murdered in cold blood by masked men. You understand that all innovations on existing conditions have been opposed from time immemorial. The gospel has particularly been combatted in all ages, as its history amply illustrates. The people of their time did not tolerate Christ and His apostles, and ceased not persecuting them as long as they lived upon the earth. They were all at last put to death. The truths which the Latter-day prophet taught were the same as were expounded by the Savior and his followers, and opposition to these came as naturally as that a similar cause produces a similar effect. The prophet was finally martyred for the testimony which he bore. He had been brought continually before the courts which, however, could prove no guilt against him, for he was innocent of any other offense than that of preaching the gospel of Christ, and bearing his testimony that the God of heaven had again spoken to man. Some three days previous to his assassination, he went to the city of Carthage, in Illinois, Nauvoo being then the abiding place of the Saints, to deliver himself up to the pretended requirements of the law. The governor of the state had pledged his word, as the chief executive, that the prophet should be protected, but no effort was made to fulfill this pledge, and so Joseph and his brother Hyrum were shot in Carthage jail, on the 27th of June, 1844, by an armed mob, composed of about two hundred persons who had painted themselves black." "Did this murder of their prophet have the effect of discouraging the Saints, or rather, did they feel disposed to abandon the cause for which they had so far battled?" "It is very natural that they felt discouraged and that some wavered in their course, but the great majority were inclined to continue with unfaltering zeal in the work, because they knew for themselves that the true gospel had been restored, and that they were engaged in the work of God. And here let me remark that the strength of the Church consists in the personal knowledge and testimony of the members. The Spirit of God fills each member with unfaltering faith, and he builds his superstructure of religious belief on personal knowledge, imparted to him, by the power of the Spirit, through revelation. This testimony remains as long as the person lives uprightly and honorably before the Lord, doing nothing to grieve it away. Instead of scattering and abandoning the Church, leaving it to die, as was expected and desired by its enemies, and which would doubtless have been the case if it had not been divinely established, the people gathered strength and, through the assistance of God, and the leadership of Apostle Brigham Young, forsook their homes in their beloved Nauvoo, crossed the trackless plains, scaled the mountains, and in the midst of a desolate wilderness founded a commonwealth which has attracted the attention and the admiration of the whole world." "How did Brigham Young come to be the leader of the people?" asked Mr. Sutherland. "He was the president of the Twelve Apostles, the quorum next in authority to the First Presidency, upon whom naturally rested the keys of the kingdom, upon whom, in fact, was conferred the power or authority that the prophet had received from on high. Sidney Rigdon and others sought the honor of leading the Church, but the Lord, through the manifestations of His Spirit, chose Brigham Young for the place, as president of the Twelve Apostles, the people sustaining him by their vote, at a meeting held in the grove near the temple at Nauvoo, on the 8th of August, 1844. He was afterwards, December, 1847, chosen president of the whole Church. He felt the power of his calling, and made preparations for the great exodus of the people to the West, which had been considered during the lifetime of the prophet, but which was now made absolutely necessary by the persecution of the enemies of the Church. In 1845, anti-Mormon delegates from nine counties of Illinois met, at Carthage, and demanded the removal of the Saints. The Council of Apostles agreed to their demands, knowing full well that there was no alternative between exodus or extermination by massacre. In February, 1846, the exodus began by the Saints crossing the Mississippi River, the remnant following on September 17th of the same year, and the movement triumphantly continued, with interruptions, under severest difficulties and hardships, until the pioneers, on July 24th, 1847, entered the valley of the Great Salt Lake. Something of the hardships which they endured, and of the magnitude of their undertaking, the historians have graphically pictured. Tullidge says: "'The Mormons were setting out under their leader from the borders of civilization, with their wives and their children, in broad daylight, before the very eyes of ten thousand of their enemies, who would have preferred their utter destruction to their 'flight,' notwithstanding they had enforced it by treaties outrageous beyond description, inasmuch as the exiles were nearly all American born, many of them tracing their ancestors to the very founders of the nation. They had to make a journey of fifteen hundred miles over trackless prairies, sandy deserts and rocky mountains, through bands of war-like Indians, who had been driven, exasperated, towards the West; and at last, to seek out and build up their Zion in valleys then unfruitful, in a solitary region where the foot of the white man had scarcely trodden. These, too, were to be followed by the aged, the halt, the sick and the blind, the poor, who were to be helped by their little less destitute brethren, and the delicate young mother with her newborn babe at her breast, and still worse, for they were not only threatened with the extermination of the poor remnant at Nauvoo, but news had arrived that the parent government designed to pursue their pioneers with troops, take from them their arms, and scatter them, that they might perish by the way, and leave their bones bleaching in the wilderness. * * * In the centuries hence, when the passing events of this age shall have taken their proper place, the historian will point back to that exodus in the New World of the West, as one quite worthy to rank with the immortal exodus of the children of Israel.' "Bancroft says: "'Of their long journey many painful incidents are recorded. Weakened by fever or crippled by rheumatism, and with sluggish circulation, many were severely frostbitten. Women were compelled to drive the nearly worn-out teams, while tending on their knees, perhaps, their sick children. The strength of the beasts was failing, as there were intervals when they could be kept from starving only by the browse or tender buds and branches of the cottonwood, felled for the purpose. "'At one time no less than two thousand wagons could be counted, it was said, along the three hundred miles of road that separated Nauvoo from the Mormon encampments. Many families possessed no wagons, and in the long processions might be seen vehicles of all descriptions, from the lumbering cart, under whose awning lay stretched its fever-stricken driver, to the veriest makeshifts of poverty, the wheel-barrow or the two-wheeled trundle, in which was dragged along a bundle of clothing and a sack of meal all of this world's goods that the owner possessed. "'On arriving at the banks of the Missouri, the wagons were drawn up in double lines and in the form of squares. Between the lines, tents were pitched at intervals, space being left between each row for a passage way, which was shaded with awnings or a latticework of branches, and served as a promenade for convalescents and a playground for children.' "But it would be too long a story, to follow the exiles in their vicissitudes through the whole of their weary march across the uninhabited wilderness that lay between them and their future home, in the then wild valleys of the mountains, and to speak of their struggles for existence after they arrived there. They passed through many severe afflictions in building up the country and in settling the territory. The crops were often destroyed by grass-hoppers, crickets, untimely frosts, and drought, but in each difficulty, the Lord overruled circumstances for good and prospered the people, providing the necessaries of life. Settlements were established at various points north and south of Salt Lake City, and the thrift of the people, seasoned with the blessings of God, soon caused cities and villages to spring up in all directions. President Young, himself, often went to seek locations for these sites, and was very frequently present when a city or town was founded." "Truly, a wonderful people with a strange and fascinating history. I am more enthusiastic than ever in my determination to see them and their gathering place," said Mr. Brown. The evening was far spent, and the company prepared to retire, after the usual leave-taking on such occasions. They all wished the missionary and Mr. Brown a pleasant journey. The parting was affecting, for the people had learned to love the Elder, and he, in turn, had a strong and living interest in them. Many missionaries can testify of the binding influence such friends have upon their affections, and people who have learned to love the Elders are frequently as loth to part with them as with members of their own families. This case was no exception. Durant thanked them all for their kindness to him, and blessed them for their hospitality, expressing a desire to see them gathered with the Saints, if God should open their hearts to an adoption of the gospel truths. Early on the following morning, the Elder and Mr. Brown set their faces to the West, and with the present facilities for travel, expected soon to be in the land of the Mormons. As they passed over the vast plains, large rivers, rolling and rugged hills, and pleasant valleys, their conversation was often directed to the great difference between travel as the pioneers endured it, and as it is now enjoyed in the trains of palace coaches. On a pleasant Saturday evening, after a four days' journey, they arrived in Salt Lake City, where Durant met his family all feeling well. The meeting between husband and wife and children, after such a long separation, was happy in the extreme, and it was with thankful hearts that they kneeled by the family altar, praising God in fervent prayer for His kind mercies in preserving them to meet once more. During the afternoon of the next day, Sunday, they all attended meeting, where an Elder delivered the following discourse, which Mr. Brown listened to with marked attention: "MY BRETHREN, SISTERS AND FRIENDS: "I am thankful for the privilege of speaking to you a short time this afternoon. I am anxious to explain, whenever opportunity affords, the nature of our faith. "In this free country, where we congratulate ourselves in enjoying and allowing the greatest freedom to everybody, I presume we will, all of us, speaker and congregation, exercise the privilege of explaining and reflecting upon the things that may be said, so that our friends, I trust, will leave us understanding a little more about the nature of our religion than when they came to the meeting. "Our visiting friends have, doubtless, heard about the Latter-day Saints. They have had the opinions of men who have spoken in the pulpits, and who have written books about the Mormons, and they, very likely, have come here under certain impressions in regard to the Mormons' faith. "I am sorry to say that experience has taught me that the public generally have been deceived. I am gratified sometimes in listening to acknowledgements of this kind from those who have heard for themselves, and have thus been able to judge intelligently as to whether the reports which they have heard from our enemies are correct or not. "It seems strange, but it is nevertheless true, that many people who wish to know the faith of the Saints go to their enemies to learn of them. I do not know whether our kind friends have thought of the inconsistency and injustice of such a course as this. If I wished to learn what the Roman Catholics believed in, I do not think at present that I would go to the Protestant Church to learn it; or if I wished to learn what any denomination of professing Christians believe, I do not think it would be just for me to go to some other denomination to ascertain it. In the first place, other churches might be led perhaps unwittingly, perhaps intentionally to misrepresent the faith of their neighbors, and I might be deceived through their misrepresentations. On the other hand, there is no need of my going to any one church to learn the faith of another people, because I can go just as easily to their own church to listen to their explanations, and thus be sure of getting information of their peculiar views, without trusting to the misrepresentations of their neighbors. Now I submit that such a course as this is right; it is just, and accords with our impressions of a fair and just hearing and consideration from the parties most interested, as to whether their faith be correct or not. "Of course we have no disposition, as Latter-day Saints, even if we had the power, to constrain any person to believe our doctrines. We have not the power; we have not the disposition. We simply wish to explain the nature of that religion of which we are ministers--laboring under a feeling of anxiety to deliver the message with which we have been sent, that our friends may have the privilege of receiving or rejecting it, just as they think proper. "I approach the examination of this subject, because I believe that many of our kind, honest, well-wishing friends--those who desire to serve God according to His will and pleasure--are under the impression that there exists a confusion so general, and errors so prevalent, that religion seems to be losing its hold upon the minds of the people. And, of course, we who have faith in God and in His revealed word, as contained in the Old and New Testaments, deplore a state of things that indicates a departure from that respect and reverence which we wish to see existing and manifested on the part of the people towards the Supreme Being. "What is the reason that people are becoming irreligious? What is the reason that people talk of sacred things lightly? What is the reason that men who have heretofore been respected as ministers of religion are now little thought of? It is simply because the religions that are taught are losing their hold upon the minds and affections of the people; because the religions that are taught do not supply the want that men and women feel; because the word preached by most ministers carries with it no power to convince people as to the truthfulness of the doctrines that are presented, or the sinful condition of the people to whom they are taught. "The present condition of the Christian world does not present that union, that love, that we expect from the perpetuation of the doctrines that Christ taught, and it is this fact, understood by many, that increases their doubts and strengthens their objections to what is called 'Christianity.' The New Testament teachings lead us to expect a state of unity in the Christian Church. The admonitions of the Apostles were to the effect that the Saints in early days should be united together, that they should understand alike, that they should speak the same things, that they should be of the same mind and of the same judgment. Such are the words of the Apostle, to be found in I. Cor. i: 10. "Now, my friends, does such a state of things exist around us in connection with the Christian churches that we might expect from the nature of a perfect religion, introduced by Christ? Does there exist, at the present time, a state of things so perfect as to agree with the expectations raised from the teachings of St. Paul in this scripture that I have quoted? I think not. I am safe, I believe, in stating--and I think our friends are prepared to agree with me--that there does not exist amongst the Christian denominations that unity and that oneness of faith, peace, kindness and love which, by reading the New Testament, we might expect to appear amongst them as the true fruits of Christianity. And it is upon this I wish to make a few remarks before proceeding to explain to you, from the Bible, the nature of our faith. "Of course the existence of a number of denominations called 'Christian' cannot be denied. But we are told that all the Christian churches exhibit to us one church; that if one denomination does not teach the whole perfect plan of religion revealed by the Lord Jesus Christ, all the churches put together do; although there may be divisions existing amongst the members of these denominations. Unless we accept this view we must object to Christianity on the ground that we cannot find which of all the Christian denominations teach the truth. Here is one church called Christian that teaches certain doctrines, another more or less in its teachings contradicts them, a third teaches doctrines that are in conflict with the other two, and so we might go through them all, and speak in like terms of those who think honestly enough that they are serving God. "Now, my friends, I will ask this question--First, Is it reasonable to suppose that God would sustain two distinct religious churches as His churches? Is it reasonable to suppose that God would set up two distinct religious bodies, the ministers of which teach different doctrines? After learning from the Bible so much indicating the anxiety of God's inspired servants for a time of perfect unity, I say it is not reasonable to suppose it. And just so long as two distinct religious systems exist, teaching different doctrines and preaching different principles, there exists a conflicting influence, divisions, feelings, perhaps very strong, if the difference in doctrine is very decided. If it is not reasonable, what are we to do? How can we account for such a condition of things? "This leads to the position we occupy. We want to know something more. "Is it true that the bodies called 'Christian' at present represent the Church of Christ? Or is it true that they have ignored some things belonging to the perfect doctrine of Christ, and taken as their guide, their own conclusions in regard to what is right, which leads to this division of doctrine? How is it? But I will endeavor to show that it is unscriptural, as well as unreasonable, for us to receive different Christian bodies as the Church of Christ. "I will direct your attention to a few passages from the word of God. Jesus, when He sent the Apostles to preach in the first place, said to them, 'Go ye into all the world and preach the gospel to every creature.' Not _any_ system that might be termed a gospel. There was no choice left to anybody. He spoke definitely in regard to the gospel plan, which He, the Son of God, came to the earth to set up. Paul, in the first chapter of Galatians, eighth verse, says, 'Though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed.' Paul, one of the Apostles, taught the gospel, the same gospel that Peter, James, John and others taught. They all taught the same system. And Paul said, in another place, that he went up, by revelation, to Jerusalem, taking Barnabas and Titus with him, and communicated the gospel which he preached among the Gentiles (Gal. ii: 1, 2), thus showing that he taught the same thing everywhere. You see, Paul's words and practice show that he did not admit of the least change or alteration from the gospel as taught by Christ, and preached by the Apostles to the people. In another place it is said, 'Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrines of Christ, he hath both the Father and the Son' (II. John ix.), showing us that he taught strictly the necessity of abiding in that form of doctrine which had at first been delivered. I quote these passages to show you that the gospel which Christ and the Apostles first taught was intended to be taught continually, without change, and that none had a right, not even an angel from heaven, to preach any other gospel than that which had been delivered at the first. "Do you agree with this? Because I am about to examine, in detail some of the doctrines that will readily show to you the difference between the ministers of the true gospel and the ministers of the so-called gospel that is preached at the present time. But are you prepared to come to the conclusion, with me, that it is the old gospel, Christ's gospel, the doctrines of the apostles that we ought to seek and follow, if we expect eternal life? Or do you think you are safe in following the teachings of men, who have made great changes from such ancient gospel, with the following passage before you? "If there come any unto you and bring not this doctrine, receive him not into your house, neither bid him God speed." (II. John 10th verse.) Do you think you can obtain God's blessing by being members of a church or churches that teach doctrines opposed to what Christ taught? How is this? "'Well certainly,' says one--a Bible believer--'of course I wish to have the religion of the Bible. I would like to have the religion of Christ. I do not admit of any departure.' This is right. This is consistent. Of course if there is a question as to whether God has made any change in His primitive faith, revealed through Christ, we shall consider it; for I am willing also to make a change if God has authorized it. I am quite willing to accept any doctrine that God has revealed from heaven for my salvation. I confess to you that I have no disposition whatever to maintain private views or speculations which may have been engendered on my own part through reflection. I wish the doctrine of Christ, as Christ taught it, as the apostles taught it, and I will not, with the light that I possess, depart one particle from the letter and spirit of that ancient plan. And if there are any friends here who have heard that the Elders of the Church of Jesus Christ of Latter-day Saints do not believe in the Bible, let them judge. There are no practices pleasing to God, or likely to bring His blessings upon the heads of the children of men, except those inculcated by Him, through His servants by the power of revelation from heaven, so that we will not depart from the book. We will not teach doctrines that are opposed to this book, but we are prepared to show our friends, in the spirit of kindness, that doctrines opposed to those contained in this book are displeasing to God, and are not calculated to bring peace and salvation to the children of men. "'But,' says one, 'what matters it whether we go this road that you point out or some other? You know if we can get to heaven one way, is not that as good as another? We will try to illustrate this idea. If a man wish to go to London, says the inquirer, may he not go the road that leads towards the south, or a road that leads towards the north, as the case may be; what matters it so that he gets to London? It would not matter in the least. He might go the road that led to the north or that which led to the south, and by making a shorter or longer journey, as the case might be, he might get to London. But you see there is no parallel between this figure and the facts in regard to religion because there are not two ways to get to heaven. That is the difference. There are two ways to get to London probably, perhaps more, but you see there is only one way to get to heaven, so that when we admit, as an illustration, a figure of this kind, we start with an error and it leads us astray. "The Bible speaks of one way. It speaks of two ways. It speaks of a broad road that leads to destruction, and it speaks of a narrow way that leads to eternal life. So you see there is only one way that leads to heaven, and if any one persuades us that the wide road will lead us there, he deceives us, for there is only one way, and it is narrow. The Bible is very plain upon this, because the doctrines are steadfast and sure, and the words are plain that there is but one way that leads to life and glory. Now that is the way we want to find out. "Jesus came, He said, to do His Father's will, not His own. He called Apostles and ordained them, and He said, "As I have been sent, so send I you. Go and preach the gospel to every creature." That was their business. But He said, 'Tarry ye first in Jerusalem, until ye are endowed with power from on high.' Jesus called the Apostles. He ordained them Himself. He instructed them personally, and He commissioned them to preach the gospel to every creature. But He wished them to tarry at Jerusalem until they received power from on high; a certain gift which God had promised that they might be qualified, in every sense, to discharge the important duty devolving upon them, of administering words of salvation to a fallen world. The Apostles did this. They gathered in Jerusalem. They were there on the day of Pentecost, and whilst there, in the upper room, the endowment of which Jesus spoke was given unto them. The Holy Ghost came upon them, in the upper room, as a mighty rushing wind, and it sat upon them as cloven tongues of fire. And, whilst under that influence, the Apostles who were sent to preach the gospel, stood up, at least Peter did, as the mouth-piece of the rest, at that time to preach the gospel that Christ sent them to declare. Now, what was it? Let us lay a good foundation as we proceed. "Were they qualified to preach it? I do not think any Christian will doubt it. If they were not prepared to teach the gospel of the Son of God, then I would have no hope, my friends, of hearing it in this life. Never. Jesus Himself chose them. He ordained them; He instructed them, and after all this, as you will find in the 2nd chapter of the Acts of the Apostles, 1st, 2nd and 3rd verses, they assembled in Jerusalem, and had fulfilled unto them the promise of the Lord Jesus Christ, receiving the endowment of which I have been speaking. "I think that all my friends here are certainly prepared to accept the words that Peter spoke, and acknowledge them to be true. What did Peter say? First, he preached Christ and Him crucified. You see the people, who had gathered together on the day of Pentecost, were people, who had no faith in Christ. They had rejected Him and His instructions. They had been of those who persecuted Christ and the Apostles. They were of those who had either personally or in their sympathies sustained the crucifixion of the Lord Jesus. Therefore, Peter, knowing this, stood up and preached to them, first Christ and Him crucified, and he was successful. Who can doubt it? Peter, a servant of God, ordained by the Son of God. Peter, upon whom the Spirit of God rested as tongues of fire, as the scriptures have it. This man stood up and argued the point, and explained about Jesus. And who can doubt the result? I am sure we would have been disappointed if we had been told in the Bible that Peter was not successful. He was successful. Many believed on him, and the result of their belief was that they said, 'Men and brethren, what shall we do?' (Acts ii: 37.) No wonder they asked that question. People who had either helped to crucify the Lord, or who had rejoiced when He was crucified, as many of them did, to be convinced that that same Jesus whom they had assisted to crucify was indeed the Lord, the Christ; and when they were convinced of this they cried out, 'Men and brethren, what shall we do?' "Peter was prepared to tell them. He had the very instructions that were needed, and the words of Peter are applicable today, my friends, to you and to me, so far as we have not obeyed them. "We are believers in Christ, I trust. We have fortunately made our appearance in this life, in the midst of a people who at least believe in the divinity of Christ, and we have received impressions favorable to this end; therefore the words of Peter, spoken to those who believed in the divinity of Christ, are applicable to us, and are the words of salvation to us, if that ancient gospel is not changed. What were the words? He says, 'Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost.' (Acts ii: 38.) "Was that the gospel? Yes, unless the Apostles disobeyed the instruction of Christ, because they were sent to preach the gospel, and they were endowed that they might preach it perfectly and represent God, the Maker of heaven and earth, in the words and spirit by which they presented it unto the people. "Now, my friends, faith in Christ was the first principle of the gospel; repentance of sins was the second principle; baptism for the remission of sins was the third principle, and then the reception of the Holy Ghost, by the laying on of hands, as taught by Peter on that day in Jerusalem. Is there any objection to this? 'None at all,' says one, 'that is scriptural; we cannot object to it.' A Bible believer cannot object to it. But what is becoming of us if such doctrines are not taught? 'Well,' says one, are they not taught?' No. 'Faith in Christ is taught,' and 'repentance of sins is taught,' although by some people the latter is taught first, before faith in Christ. Some teach that we must repent of our sins before we can have faith in Christ. This is a mistake. We cannot possibly repent of sin committed, unless we are convinced that we have committed the sin. We cannot repent of laws broken, which Christ has taught through His Apostles unless we are first convinced that Jesus was divine, and had the authority to teach them; so that faith in Christ and His divine mission must be the foundation of our practice as Christians. And the first effect that faith in Christ produces, is repentance of the sins which we have committed. So repentance is the second principle of the gospel. But we differ a little more about the third principle. Just read your Bible, and you will find that Peter taught baptism for the remission of sins (Acts ii: 38). Again, John the Baptist, who was the forerunner of Christ, baptized for the remission of sins (Mark i: 4). 'John was sent from God.' You will find this in the 1st chapter of the gospel according to St. John, 6th verse. John himself said, in the 33rd verse of the same chapter, 'He that sent me to baptize with water, the same said unto me,' referring to the instruction he received from the Father regarding Christ. Both passages assert this, that John the Baptist was sent by God to baptize with water, and we are taught in the Bible that he did teach the baptism of repentance for the remission of sins. That is just what we might expect. John was God's servant. So was Peter. They both taught the same doctrine. John taught baptism, and Peter told the people to be baptized every one of them. You will remember the servant of God who was sent to speak to Paul, to instruct him just after his conversion. He went to him, and when the scales fell from the eyes of Paul, or Saul, this man of God said to him: 'Why tarriest thou? arise, and be baptized, and wash away thy sins, calling upon the name of the Lord' (Acts xxii: 16). Be baptized and wash away his sins? Yes. Now, that agrees exactly with the doctrine of Peter, and the doctrine of John the Baptist. They were all three servants of God, and they all taught the same doctrine, and those who heard and believed that doctrine possessed the selfsame faith; so that so far as baptism is concerned, the ancient Saints did teach and practice the selfsame doctrine--baptism for the remission of sins. "I want to talk a little about this. One says, 'Well, I have always been taught that baptism was a doctrine of Christ anciently, but I have been under the impression that it was not necessary to salvation.' That may be, my friends, we have been taught a great many things, and good Christian people have believed a great many things that Christian people have rejected since. But that is no reason why we should change the Bible doctrine. The thing is right here. 'Well,' says one, 'I thought we were not able of ourselves to do anything to help to save ourselves.' This requires proper understanding. If baptism brings the remission of sins, and baptism is not attended to by us, we cannot obtain the blessing. Certainly not. God gives us bread to eat, but He does not present it to us. A man sows seed in the ground and he sees to it and he harvests it and it is threshed and prepared and placed before us in the shape of flour, but we have no disposition to deny that it is the gift of God. If it were not for God's goodness we should have no bread. If it were not for the gift of God we could not attend to the ordinance that brings remission of sins. We have not power, of ourselves, to bring within our reach a single saving principle belonging to the plan of eternal life. It is all God's free gift. It is all in consequence of His mercy, and His charity, and His goodness and love, and pleasure manifested to us that we have any privilege at all that will help to make us better, or that will bring us into His Church and kingdom and give us a right to say that we are really His children. The fact that He has laid down ordinances, through which a remission of sins is brought to us does not warrant us in saying that we do it of ourselves, and when people talk like this it is likely to deceive. "Now, my friends, the Bible says, in the place I have quoted, that baptism is for the remission of sins. Do we believe this? If we do, you know, we must also come to the conclusion necessarily that we cannot have a remission of sins without it. If God has placed the ordinance of baptism in His Church, as part of His divine system for a certain purpose, the object cannot be obtained without it. The means which God reveals for certain purposes must be used. We cannot say, and it would be unreasonable in us to say, that when God speaks from heaven in regard to any particular thing, we can ignore His advice when we please and accept something that suits us. It is wrong, and it is this disposition that has led to the present deplorable state of things. "'Well,' says one, 'I have thought that baptism was for an outward sign of an inward grace, or of membership in the Church.' Another error, you see! The Bible does not say anything about that. Of course the act of a person embracing the principles of the gospel and becoming a member of the Church, may be a sign, but baptism was not set in the Church for that purpose. It was taught in the Church and administered for the remission of sins and nothing else. And no man or woman can obtain a place in God's kingdom, or enjoy His presence here or hereafter, unless their sins are washed away in baptism, as Paul's were washed away when he accepted the advice of the good and inspired man, Ananias, who instructed him. "When I think of the importance of this offer which God has made, my heart is filled with thankfulness instead of a disposition to discard what He has taught. It is strange, and we can only account for it on the ground of the waywardness of men naturally, to think that we would attempt to do things in opposition to the will of God. Is there a more important blessing offered to mankind than the remission of sins? Have we any hope of enjoying the glory of God in our present sinful condition? Surely not, for nothing sinful or unholy can enter the courts of glory. Then if God has so put in His Church an ordinance for the purpose of enabling us, like Saul, to wash away our sins, why not be prepared to receive it with joy instead of cultivating or encouraging a disposition to ignore it? "Baptism for the remission of sins is the third principle of the gospel of Christ. Then comes the ordinance of the laying on of hands for the gift of the Holy Ghost. Peter says, on the day of Pentecost, to which we have directed your attention, 'And ye shall receive the gift of the Holy Ghost.' What did that consist of? The gift of God's Spirit. The reception of God's power, a portion of His power. The reception of an influence which leads those who possess it near to God in their feelings and in their faith. A feeling which produces not only that inward consciousness of acceptance with God as His son or daughter, but a power which gives outward manifestations of its divinity. Jesus did promise to the apostles when he sent them out first, that 'These signs shall follow them that believe.' Here are His words, 'Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved. He that believeth not shall be damned, _and these signs shall follow them that believe_.' The words of Christ, in the last chapter of Mark, 15th and following verses. "'Well,' says one, 'you know we do not believe in miracles now. These signs were miracles, but we do not believe in them now.' That may be, my friends. This is the very reason why we are here, because there is such a great disbelief in the Bible; because there is a disposition to ignore the Bible; because there is a disposition to ignore the promises of Christ; and we wish to show you the things that are denied; we wish to point out to you the doctrines our fathers have denied; that our teachers have denied, and we wish to show you that they are in the Bible, the word of God, in the book which some have gone so far as to assert that we do not believe in. But is it true that the promises of God were fulfilled anciently in regard to this matter? Yes! In the 19th chapter and 7th verse of the Acts of the Apostles, you will find an instance related of the Apostles laying their hands on some that had been baptized, and they spake with tongues. This was one of the gifts that was manifested, in consequence of their receiving that spirit which produced them. See also Mark 16th and 20th. You must not consider that, in teaching these doctrines, we are advancing something of ourselves, something new. If we were teaching new doctrine you would have a right to call us to account and ask us for the proof. We are teaching old doctrine. We are teaching the New Testament doctrines, instead of those of our Christian friends. We have no spirit of enmity in the least degree, towards any living soul, and when we refer to the faith of our Christian friends remember, it is simply to make the difference between their views and ours more distinct to you. I say instead of our friends calling us to account, it is the Latter-day Saints who have the right to come out and say to their Christian friends, 'See here, why do you deny signs which Christ said should follow believers? What believers did Christ speak about? Why believers in His gospel, He taught us that these signs should follow believers. Well then, if our Christian friends deny that, we have the right to call them to account. If Christ said that these miracles manifestations of Almighty power should follow the believers, I say what reason have you to deny it? The question is not now whether the Latter-day Saints possess the power or not. The question at issue at present is not whether the teachers of the Church of England have the power or not. The question is, Does Christ promise that power to believers in the gospel? I say He does, and I say that those who deny that such powers should follow believers, teach that which is contrary to the word of Christ and contrary to the facts that appeared in connection with the teachings and administration of the doctrines of Christ. So that it is not the Latter-day Saints that introduce a new doctrine, and we say to our friends, Hear us, we beseech you. Hear the message we have to deliver, for God has sent us to teach the old religion, the religion of Jesus, the simple plan which was revealed from heaven in ancient days, to save the children of men. "Peter said, on the day of Pentecost, speaking of the gospel and its attendant blessings, 'for this promise is unto you.' That is, to the people who stood before him, 'to your children and unto all that are afar off even as many as the Lord our God shall call.' "You see it was not confined to the members of the church in the first place, as some would have us believe. The promise of the laying on of hands for the gift of the Holy Ghost was made to the children of those who heard Peter, and to all who were afar off, even as many as the Lord our God should call. And if it be true that God is calling sinners to repentance now, we should see the same power manifested today, that is, if we have the true gospel. There can be no doubt of this. "Which will you have, my friends, the doctrine of the Bible or the doctrines of men? If you accept the doctrines of the Bible you will have to become Latter-day Saints, and of course that would be out of the question for a good many. But we cannot find these doctrines anywhere else, and that is a perplexity. What shall we do about them? When I am speaking to you I think of the position I occupied myself, when I heard the Latter-day Saints first. I went to their meeting, not expecting to hear anything that would interest me by any means, but I heard the Bible doctrine taught. I could not deny it. I found I had been mistaken. I did not incline in my heart to fight against God, but considerations came up. If I become a Latter-day Saint, people will call me a Mormon. If I embrace these doctrines, my friends will point at me the finger of scorn. If I become a Latter-day Saint my good neighbors will say I am deceived and led astray, and that I have embraced a doctrine that is in opposition to the teachings of Christ. Of course these things flashed through my mind when I considered and read the Bible to ascertain positively whether these Mormons taught the truth or not. I thought this--well! I have been religious for the purpose of making my peace with God, but I have been mistaken and led astray by men whom God had not sent to preach the gospel; but now I have found the truth, the old promises relating to God's power, all things as at the beginning, have been restored, and I have the promise of obtaining a place with the righteous, according to the mind and will of my Heavenly Father. Let friends say what they please, let them say I am deceived, but I believe this Bible is true. Let them say whatever they may in regard to my faith; no matter. I thought of the time of Christ. They called Christ hard names; and of the Apostles they spake a great deal of evil. In fact the Bible says they called them all manner of evil, and although I expected my friends would denounce me, still when I thought of what Christ had suffered, I was reconciled and instead of fighting against God, I was willing to accept His doctrine, in order to obtain His blessings. "I state to you my friends that since the day I entered this Church I have rejoiced exceedingly. I have found proofs upon proofs. I have had reason to rejoice in consequence of the manifestations of God's power, confirmatory of the doctrines, and I can say that the Church of Christ is set up, its doctrines are taught, its practices are practiced, its promises are fulfilled, and the evidences of its divine power are manifested in the midst of this people. "I would like to say a few words in regard to another point. I have just said that I had been taught a religion by men whom God _had not sent_. I would like to explain. You will excuse us if we seem to be very extreme in our views. We have taken the liberty to teach you the truth, just as we have it, and when we say something that comes in contact with what you have received, excuse us. There is no bad feeling at all, or unfriendliness in the least. But we believe in persons being invested with the proper authority to preach the gospel. Paul says, speaking of the authority of the Holy Priesthood, 'No man taketh this honor unto himself, but he that is called of God as was Aaron.' (Heb. v: 4.) 'Faith cometh by hearing, and how can we hear without a preacher?' (Rom. x: 14-17. ) 'No man taketh this honor unto himself, except he be called of God as was Aaron.' Now that is very plain, and what does it mean? Simply what it says. That no man has a right to administer in the ordinances of religion except he be sent of God as was Aaron, for how can a man preach except he be sent? (Rom. x: 15.) If that be admitted, of course the next question of importance is, How was Aaron sent? By turning to the history we have of God's dealing with Moses, in reference to the gathering of the Israelites, from Egpyt, you will find that God instructed Moses to call Aaron to be his helper. (Ex. iv: 15, 16.) Here is the proof. No man can preach the gospel simply because he feels inclined within himself to be a preacher. No man can preach the gospel--that is with God's approval and authority--unless God commission him. God commissioned every one of his preachers in ancient times. He spoke from heaven. He directed those who held this authority to call others. Christ called the Apostles as He was called. His Father called Him; He called the Apostles, and He said, 'As my Father hath sent me, even so send I you.' (St. John xx: 21). 'He that receiveth you receiveth me; and he that receiveth me receiveth Him that sent me.' The authority was here, you see. God called Moses; He instructed Moses to call Aaron; so that Aaron stood exactly in the same relation to God as did the Apostles; the latter being called of God the Father through Christ. That would be evident, because one whom God had authorized to act as His servant was instructed by Him to call Aaron. Now, you observe, no man has a right to exercise the authority of the priesthood unless he is called of God as was Aaron. "Are the preachers--those who commonly preach in connection with the churches of the present day called of God as was Aaron? Or, in other words, are they called by revelation from God? This is the question. We do not doubt the propriety of their being called in this way, because the Bible says they ought to be. Do our Protestant ministers, at the present time, profess to be sent of God as was Aaron? Is there a minister connected with the Christian denominations of the present day who professes to be sent of God by direct revelation? Not one. It does not require any argument at all. They do not profess that they have heard from God. They say that God has not spoken since the last book of the New Testament was written. They say it is a sin, and they find fault with the Latter-day Saints because we believe that God does speak; that He has a right to speak; and it is necessary we should have His approval and commission in order to qualify us to attend to the business of His Church. So that our present Christian teachers do not profess to be called of God as was Aaron. They deny all revelation at present, or since the Bible was written. "You know the ministers, among their other errors, receive pay for preaching. That is an innovation also. The ancient apostles, and seventies, and bishops, and so on, were not paid for preaching. But our present ministers are. The preachers of this Church, with whom I am connected, are not paid for preaching. They preach without money, without purse, and without scrip. Now the preachers of the present churches make a business of preaching. They learn to be preachers. They are brought up to be preachers in consequence of their parents or guides finding in this way a place where they may make a living. Such ministers sometimes acknowledge one kind of revelation. Not that God tells the people about His will, or that He manifests His power, but they sometimes tell us they have received a call from one congregation to another. But there is one peculiarity about it, viz: the congregation that calls them is a congregation that almost invariably offers them more money than the congregation to which they have been attached. This is the only instance of any kind of revelation being acknowledged by our Christian teachers. God has not spoken, say they, by inspired men, since the days of the ancient apostles. He has not spoken directly to the church. He has not authorized a single man to preach, but sometimes a call is given from less money to more. And though they are feeling full of love and affection for the congregation with which they have labored for years, yet they are sorry and regret so much that that call must be heeded, which takes them from among their old friends to a new congregation. But, you see, the new congregation offers the most money, and that cannot be disregarded. "My friends, these are a few of the doctrines of the Church of Jesus Christ of Latter-day Saints. Are we displeased with anybody? No, not at all. All are at liberty to believe what they please. But we are placed under obligations to deliver the message which God has sent. We say we are not solely dependent on the Bible, because God has sent the gospel. We do not wish you to think that we regard the Bible lightly. Of course you will have noticed, from our remarks, that this is not so. But we say from the Bible alone we could not have discovered the true way of life, any more than thousands of our friends have been able to do so. Why millions of people have read the Bible but have not discovered some of these doctrines. They have been lead to preach the things contained therein, and if they had discovered the doctrine, this Bible cannot lay on hands for the gift of the Holy Ghost. That part of the work that is necessary for man's salvation must be done by one whom God authorizes. Therefore the Bible alone is not sufficient. It contains the truth. It is the word of God. It contains the instruction of the apostles. But it does not contain the divine authority that is necessary to commission a man to baptize or administer in any ordinance pertaining to the house of God. "Now, my friends, may God bless you. And my brethren and sisters, may the Holy Spirit, which leads unto all truth, abide upon us, and may we who have found the truth have a disposition to retain it. May we have the moral courage to say, 'Let God be served. Let His truth be obeyed.' Let the Almighty be honored, and if other people choose to follow their own fancies, or the deceptions presented before them by men whom God has not sent, as for us and our house, let us serve God. "May God bless us, in the name of Jesus Christ. Amen." CHAPTER XIV. MR. BROWN'S LETTER TO THE MARSHALLS. Mr. Brown soon became acquainted with a number of leading Mormon Elders who in formed him more concerning the history of the peculiar people, among whom he was a visitor. The sights in and around the city were viewed by him, and he had time to inspect the most important buildings and places of interest. According to promise, he wrote a letter to the Marshalls giving some of his impressions of the country and the people, and his epistle is here reproduced in full: DEAR FRIENDS: "I am at length in the land of the Mormons in the city of the Saints by the dead sea of America. I have been well received, and am pleased beyond measure with what I have seen and heard. "It is a wonderful West. Our country as a whole surpasses the inexperienced conception of Europeans, and places their cramped-up districts, and tiny, although beautiful nations, in the position of play-things when compared with the vastness of America--rustic, rough, and rude as even its oldest places appear. Then what shall we say of the wide West--until recently an unknown region--with its variety of natural wonders, its wild mountains, appalling peaks and lonely valleys, industries, mines of wealth, gorges, streams, plains! It is grand, notwithstanding its development is yet in its infancy. Its possibilities for future greatness are inconceivable even to the hardy pioneer. "We came over the Chicago Rock Island and Pacific Railway from Kansas City, _via_ Denver. The State of Kansas, with its beautiful eastern cities, and its wonderful plains and new and thriving settlements in the western part, was presented to our view from the comfortable palace coaches of this well-equipped road. "From Denver, where one sees the Rocky Mountains, cloven with fantastic ravines, and horrible chasms, dressed with rough and shaggy woods, and capped with everlasting ice and snow, we proceeded to Pueblo, and thence over the Denver & Rio Grande Railway, to Grand Junction, Colorado. It is no exaggeration to say that the mountain scenery along this route is the most magnificent in the world; while the mid-continent region, which this road traverses, is doubtless the most picturesque portion of our country. Very appropriately, this road, with its western connection--the Rio Grande Western--has been named, 'The Scenic Line.' "Having passed Grand Junction, we soon enter Utah, and find ourselves in a country of bluffs, cliffs, wonderful formations, and deserts, which become wearisome in spite of the novelty of the scene. Nothing, however, could be more romantic than the worn battlements and rocky tablets, between which, for miles and miles, the road winds its way. Nearing Castle Valley, we attained a higher level, where the cliffs came nearer and were more precipitous, with the spaces between more green. "We are climbing towards the heights of the Wasatch--the western bulwark of the Rockies just passed. Ahead is the Castle Gate, 'the most inspiring as a single object, of all the marvelous scenes between the plains and the Salt Sea.' We soon entered fairly into the Spanish Fork Canyon, the sides of which are neither rough nor cliff-bound, but, rather, are steep and rounded, covered with soft walls of greenery, and groves of aspen and oak. Nearing the valley, we beheld Mt. Nebo, over-topping other pyramids of the Wasatch range. Westward lies the volcanic mountain ranges and the arid deserts of Utah and Nevada; but at our feet, stretches forth a lovely valley, with the fresh, clear waters of the Utah Lake in the center. "We passed on through miles of fertile farmland, and between us and the pretty lake were fine meadows, upon which sleek herds were grazing. A semi-circle of Mormon settlements lie at the feet of the encompassing hills, except upon the western side, where no water is found. Provo is the largest of the cities in this valley. A short ride, and we crossed the summit of a low mountain range, separating the valley, we had just passed over, from the the Great Basin. The train followed along the Jordan river which empties the waters of the Utah Lake into the Great Salt Lake. Salt Lake Valley lies before us, with the city of the Saints, and the wonderful saline sea to the north, the peaks of the Wasatch, to the north and the east; and about us, on every side, the marks of industry, thrift and prosperity, set in a framework of surprisingly beautiful scenery. "The valley is extremely pretty when seen at the best season of the year. In autumn, when Nature, by the early frosts, has delicately tinted the leaves with brilliant hues, the mountains and the hillsides are very attractive; the contrast between the vegetation of the hills and the colors of the valley, is an interesting feature in the panorama spread before the delighted observer. "Utah contains a population of about 200,000; it has an area of 85,000 square miles, much of which is mountains. The Great Salt Lake is about forty by ninety miles in size, and contains several islands. Fish abound in the numberless small streams that flow from and through the picturesque canyons of the Wasatch. "The sterility of the country was removed by a system of irrigation from the mountain streams which fertilized the earth, causing it to yield in abundance, and to 'blossom as the rose.' "When you remember the population and the area, it will readily appear that there is great room for more inhabitants, and yet it must be remembered that only a small portion of the ground is fit for cultivation, the greater part being wild hills or sandy desert. The numerous valleys are like fruitful oases in a wilderness of rugged mountains, which latter serve as reservoirs for the snows of winter, that supply the summer rills with water. "The valley, sometimes called the Great Basin, has an elevation of from four to five thousand feet, being surrounded and intersected by mountain ranges, which rise from five to seven thousand feet above the level of the basin. The Wasatch range extends along the east side of the valley; at its western base is a narrow strip of land, the most fruitful in the Territory. In many other parts the soil is alkaline and sterile. In other districts there are fertile basins, with soil of good quality, yielding in places from fifty to ninety bushels of grain to the acre. There are immense deposits of coal, iron, and other valuable minerals, among them being gold, silver, copper, zinc, lead, sulphur, alum and borax. Salt works have been established in different places along the shores of the great lake, the water of which contains about 16 per cent, solid matter, 97 per cent, of which is common salt. In the chasms and ravines of the mountain streams are found cedar, pine, quaking asp, oak and maple, but timber is difficult of access. This, however, is compensated for by the immense deposits of coal in the neighborhood, and in the Territory itself, and by the railroad facilities the Territory now enjoys for shipping timber from Oregon and California. "The hardships of early times, which are now well-known in history, have given way to prosperity, and the hidden resources of the hills and dales are appearing to bless the children of the Mormon pioneer. Thriving towns and cities extend from north to south, from east to west, over the whole territory, and Mormon colonies are planted along the Rocky Mountains, from Mexico in the south, to Canada in the north. Their industry is proverbial; they view the building of cities, hamlets and villages as a divine call, taking hold of the often perilous labor with the invincible determination born of religious zeal and duty. "Salt Lake City has a population of about fifty thousand, but it must not be understood that all these are Mormons. The tide of prosperity that has come to this people, has brought with it thousands of citizens from all parts of the United States, until the population is as mixed, in a religious sense, as that of any of the states of the Union; churches of all the Christian denominations, the halls of the agnostic, the synagogue of the Jew, and the gathering place of the infidel, are alike represented. "Among the buildings of interest, in Salt Lake City, is the tabernacle, a remarkable edifice, and the great center of attraction. It was completed in 1870, is an oval-shaped building, with a major diameter of 233 feet, and a heighth of 70 feet, having a huge dome-shaped roof resting on pillars of sand stone. It seats about nine thousand people, and contains one of the largest organs in the world. Here services are held every Sabbath, when the Elders of the Church, leaders of the people, instruct the gathered thousands in the religion which, to my mind, is the only scriptural on now preached, and certainly the only one among them all having practical life and vitality. It contains the germs of power that will leaven the whole religious world, scoff and deride as they may. "The famous temple, erected at a cost of several millions, begun in 1853, now nearly completed, is built of gray granite, with walls more than six feet in thickness; It has a length of 200 and a width of 100 feet; the main walls rise to a height of 100 feet; there are three towers and numerous minarets, on each end of the building, the center east tower being surmounted by a figure representing an angel blowing a trumpet, proclaiming the restoration of the gospel in the latter days. The cap-stone was placed on this tower, amid great rejoicing, in April, 1892, when it was decided to finish the building, and dedicate it in April, 1893, the occasion of the annual conference of the Church, which is also the anniversary of its organization (April 6th, 1830) in New York State, with six members. This great building is of elegant design, grand proportions and unique pattern, a marvel of beauty, strength and solidity. Temples, of which there are several in the Territory--one in Logan, one in Manti, one in St. George--are designed for use in performing holy ordinances for the living, and vicarious work by the living for the dead, as you understand the faith of the Saints, and as Elder Durant has often referred to and explained in his conversations with you. "A Stake is a division of the Church, presided over by a council of three High Priests, and in Utah generally corresponds geographically to the division of counties, while in other states and territories, it often embraces larger districts. The stakes are divided into wards, in each of which a bishop and his two counselors exercise supervision. These again are subdivided into districts where presiding Elders or teachers look after the interests of the Church members. There are thirty-three stakes of Zion, with something over three hundred wards. Each stake has a general assembly building, while each ward, besides, has a structure for religious worship. The Assembly Hall, erected at a cost of $90,000, dedicated January 9th, 1882, erected near the temple, is the meeting place for the Salt Lake Stake of Zion. Much like a church in appearance, it is 120 by 68 feet in size, seating three thousand people, and is one of the most conspicuous buildings in the city. The walls are built of rough-hewn granite taken from the same quarrie that has supplied material for the temple. "There are many other fine buildings in the city, besides natural attractions, as, for instance, Garfield Beach, where bathing is the pleasantest in America, the Hot Springs, the Warm Sulphur Springs, the gas wells, etc. There are seventy miles of electric street railway, and a hundred miles of streets. These avenues are 132 feet in width, having in many places rows of shade trees on either side. Salt Lake City covers as large an area as many other cities with five times its population, and, excepting the business part, is largely composed of villas. "Other principal cities are Ogden, Logan and Provo. Ogden, thirty-seven miles north of Salt Lake, is the railroad city of the territory, and shows the results of the thrift and industry of its inhabitants on every side. Many beautiful natural attractions surround it--its warm springs and rugged canyons being admired by all who see them. "But I have not space in this already long letter to describe the mines, the manufacturing, industrial and commercial establishments which abound in this city and in the territory. Neither can I take time to more than merely refer to the schools, public and private, and to the educational facilities of the people. It has often been asserted that the Mormons are opposed to education, but the schools in every hamlet and city bear witness to the falsity of the assertion. No territory or state of the Union, of equal age with Utah, has finer school buildings, or is more advanced in matters of education, and to the Mormons may be ascribed the honor of having built and heartily supported the system that has made this possible. "I see on every side among the Mormons, people who are honest in their convictions, who have a living faith and put their faith and teachings into practice, who are industrious and thrifty, kind to the poor, sober, virtuous. There are no signs of abject poverty anywhere in this city, and much less among the hundreds of country settlements; idleness is discountenanced by the Mormons, until among them as a people there are no beggars, tramps or drones. "A few more words, and I will not tire you with more this time. While, of course, I do not agree with all the doctrines of the Church, I consider the people as a whole are fair minded, and broad in their views. I have met the chief men of the Mormon Church, and have had a number of pleasant interviews with them. I find them men of grave and reverend demeanor, very religions in thought and deed, but not given to cant. They have not the sanctimonious airs that are so frequently noticed in religious ministers. Wilford Woodruff is the present head of the Church, the fourth man who has occupied that position--his predecessors having been: Joseph Smith, Brigham Young and John Taylor. "Mr. Woodruff is several years beyond four score, but is hale and hearty, very affable in manner and interesting in conversation. He is a man of sturdy build, with a kindly, honest, intelligent face, and a manner especially winning and agreeable. You know that I have contended that the leaders of this movement were insincere, but when I met them and talked with them, when I marked the unwavering faith of that good, venerable old man, I changed my mind. In some things, he may be mistaken, but he is an honest worshipper of God. "I must not close without remembering Mr. Durant to you. He was overjoyed to find his family all well upon his arrival. During my stay in this territory, I have remained at his home a part of the time, and have been very kindly treated. "With love to all, I am your friend, "WALTER T. BROWN." CHAPTER XV. CONCLUSION. Kind reader, a word before we separate: if you are not a member of what is commonly called the Mormon Church, having read the foregoing pages, you must certainly acknowledge that you know more concerning its doctrines, from a Mormon standpoint, than you ever knew before. We have tried to present to you, in a plain and very simple manner, some of the first principles of our faith, the true gospel of Jesus Christ. What do you think of them? Will they, or will they not, stand scrutiny? It is left with you to answer, and as God has blessed you with free agency, it is your privilege to judge and decide. Do not treat these doctrines indifferently, nor carelessly throw them aside. Should they be true, the message is of the utmost importance to you. Surrounded with so many proofs, the faith of the Latter-day Saints should demand your further investigation. Books, tracts, and sermons, in great numbers, and within easy reach, are at your command. Read, listen, investigate! Thousands have done so before, and bear testimony to having received a knowledge of the divine truth, as herein presented. I part from you with the words of the poet true as any to be found: "Know this, that every soul is free, To choose his life and what he'll be, For this eternal truth is given, That God will force no man to heaven. "He'll call, persuade, direct aright-- Bless him with wisdom, love, and light-- In nameless ways be good and kind, But never force the human mind. "Freedom and reason make us men; Take these away, what are we then? Mere animals, and just as well The beasts may think of heaven or hell." APPENDIX. WHAT BRIGHAM YOUNG SAID. It is not only a privilege, but a duty for the Saints to seek unto the Lord their God for wisdom and understanding, to be in possession of the spirit that fills the heavens, until their eyes are anointed and opened to see the world as it really is, to know what it is made for, and why all things are as they are. It is one of the most happifying subjects that can be named, for a person, or people, to have the privilege of gaining wisdom enough while in their mortal tabernacle, to be able to look through the whys and wherefores of the existence of man, like looking through a piece of glass that is perfectly transparent; and understand the design of the Great Maker of this beautiful creation. Let the people do this, and their hearts will be weaned from the world.--Journal of Discourses Vol. I., p. 111. This people are to the world an object of derision and hatred; to God, of care and pity.--J. of D. Vol. V., p. 350. There is not a person in this community that can bring to mind or mention the time when I exhibited one particle of sorrow or trouble to them. I calculate to carry my own sorrows just as long as I live upon this earth; and when I go to the grave, I expect them all to go there, and sleep with me in silence.--Journal of Discourse, Vol I., p. 31. If people act from pure motives, though their outward movements may not always be so pleasant as our traditions would prefer, yet God will make those acts result in the best good to the people.--J. of D. Vol. V., p. 256. No man can be exalted unless he be independent.--Journal of Discourses, Vol. I., p. 111. There are but few of us but what have been honored with as convenient a place for a birth as was Jesus.--J. of D., Vol. IV., p. 131. You remember reading in the last book of the New Testament, that in the beginning God cursed the earth; but did He curse all things pertaining to it? No, He did not curse the water, but He blessed it. Pure water is cleansing it serves to purify; and you are aware that the ancient Saints were very tenacious with regard to their purification by water. From the beginning the Lord instituted water for that purpose among others. I do not mean from the beginning of this earth alone; and although we have no immediate concern in inquiring into the organization of other earths that do not come within reach of our investigation, yet I will say that water has been the means of purification in every world that has been organized out of the immensity of matter.--J. of D. Vol. VII., p. 162. The blood will not be resurrected with the body, being designed only to sustain the life of the present organization. When this is dissolved and we again obtain our bodies by the power of the resurrection, that which we now call the life of the body, and which is formed from the food we eat and the water we drink, will be supplanted by another element; for flesh and blood cannot inherit the kingdom of God.--J. of D. Vol. VII., p. 163. If we accept salvation on the terms it is offered to us, we have got to be honest in every thought, in our reflections, in our meditations, in our private circles, in our deal, in our declarations, and in every act of our lives, fearless and regardless of every principle of error, of every principle of falsehood that may be presented.--J. of D. Vol. V., p. 124. There is no such thing as a man being truly rich until he has power over death, hell, the grave, and him that hath the power of death, which is the devil.--J. of D. Vol. I., p. 271. All men should study to learn the nature of mankind, and to discern that divinity inherent in them. A spirit and power of research is planted within, yet they remain undeveloped.--J. of D. Vol. VII., p. 1. I am hated for teaching people the way of life and salvation for teaching them principles that pertain to eternity, by which the Gods were and are, and by which they gain influence and power. Obtain that influence, and you will be hated, despised, and hunted like the roe upon the mountains.--J. of D. Vol. VII., p. 3. Never accuse a man or a woman of evil, until you find out the cause. Never judge by the outward appearance.--J. of D. Vol. V., p. 169. Do not get so angry that you cannot pray; do not allow yourselves to become so angry that you cannot feed an enemy.--J. of D. Vol. V., p. 228. Do not offend God by not doing as He wants you to.--J. of D. Vol. V., p. 236. If you could crowd an individual or a community into heaven without experience, it would be no enjoyment to them. They must know the opposite; they must know how to contrast, in order to prize and appreciate the comfort and happiness, the joy and the bliss they are actually in possession of.--J. of D. Vol. V., p. 294. We have to learn to submit ourselves to the Lord with all our hearts, with all our affections, wishes, desires, passions, and let Him reign and rule over us and within us, the God of every nation; then He will lead us to victory and glory; otherwise He will not.--J. of D. Vol. V., p. 352. There is only one thing to fear, and that is, that you will not be faithful to the kingdom of God.--J. of D. Vol. V., p. 228. My Christian brethren in the world say it is a piece of folly a species of extreme nonsense, to believe that water will wash away sins. It is no matter to me what they say; it is a commandment of the Lord; there is no mistake in it, it tells for itself. He says, Do thus and so, and your sins shall be washed away. I care not how they are taken away; whether an angel takes them to the Lord to get forgiveness, whether they sink to the bottom of the stream, or float on the top, and be scattered to the four winds; He says, _Go into the water_ and be baptized, and they shall be washed away; which is enough for me.--J. of D. Vol. I., p. 239. When the wicked have power to blow out the sun, that it shines no more; when they have power to bring to a conclusion the operations of the elements, suspend the whole system of nature, and make a footstool of the throne of the Almighty, _they may then think to check, Mormonism in its course_, and thwart the unalterable purposes of heaven. Men may persecute the people who believe its doctrine, report and publish lies to bring tribulation upon their heads, earth and hell may unite in one grand league against it, and exert their malicious powers to the utmost, but it will stand as firm and immovable in the midst of it all as the pillars of eternity.--J. of D. Vol. I., p. 88. The time will come when the kingdom of God will reign free and independent. There will be a kingdom on the earth that will be controlled upon the same basis, in part, as that of the Government of the United States; and it will govern and protect in their rights the various classes of men, irrespective of their different modes of worship; for the law must go forth from Zion, and the word of the Lord from Jerusalem, and the Lord Jesus will govern every nation and kingdom upon the earth.--J. of D. Vol. V., p. 329. Keep your spirits under the sole control of good spirits, and they will make your tabernacles honorable in the presence of God, angels, and men. If you will always keep your spirits in right subjection, you will be watching all the time, and never suffer yourselves to commit an act that you will be sorry for, and you can see that in all your life you are clear. Do not do anything that you will be sorry for.--J. of D. Vol. V., p. 328. The Lord will not reveal all that we at times wish Him to. If a school master were to undertake to teach a little child algebra, you would call him foolish, would you not? Just so with our Father; He reveals to us as we are prepared to receive.--J. of D. Vol. V., p. 330. The philosophers of the world will concede that the elements of which you and I are composed are eternal, yet they believe that there was a time when there was no God.--J. of D, Vol. I, p. 5. You will find that this probation is the place to increase upon every little we receive, for the Lord gives line upon line to the children of men. When He reveals the plan of salvation, then is the time to fill up our days with good works.--J. of D., Vol. I, p. 5. When you embark to fill up the end of your creation, never cease to seek to have the Spirit of the Lord rest upon you, that your minds may be peaceable, and as smooth as the summer breezes of heaven. Never cease a day of your life to have the Holy Ghost resting upon you.--J. of D., Vol, I, p. 69. When I have served my God and my brethren, when I have performed every act required of me, _until nothing remains to be done, but to lie down and rest_, to seek recreation, then it becomes my lawful privilege, and not before.--Journal of Discourses, Vol. I., p. 112. If you want to apostatize, apostatize, and behave yourselves.--J. of D., Vol. I, p. 84. The duty of the mother is to watch over her children, and to give them their early education, for impressions received in infancy are lasting. You know, yourselves, by experience, that the impressions you have received in the dawn of your mortal existence, bear, to this day, with the greatest weight upon your mind. It is the experience of people generally that what they imbibe from their mothers in infancy is the most lasting upon the mind through life. This is natural, it is reasonable, it is right. I do not suppose you can find one person among five hundred who does not think his mother to be the best woman that ever lived. This is right, it is planted in the human heart. The child reposes implicit confidence in the mother, you behold in him a natural attachment, no matter what her appearance may be, that makes him think his mother is the best and handsomest mother in the world.--J. of D., Vol. I, p. 67. I never passed John Wesley's church in London without stopping to look at it. Was he a good man? Yes; I suppose him to have been, by all accounts, as good as ever walked on this earth, according to his knowledge. Has he obtained a rest? Yes, and greater than ever entered his mind to expect; and so have thousands of others of the various religious denominations.--J. of D., Vol. VII., p. 5. Persecution and hatred by those who love not the truth are a legacy bequeathed by the Savior to all his followers; for He said they should be hated of all men for His name's sake. If we had ceased to be persecuted and hated we might fear; but the prospect is encouraging.--J. of D., Vol. VII., p. 42. When I hear persons say that they ought to occupy a station more exalted, than they do, and hide the talents they are in possession of, they have not the true wisdom they ought to have. There is a lack in them, or they would improve upon the talents given.--J. of D., Vol. VII., p. 162. Take a course to let the Spirit of God leave your hearts, and every soul of you would apostatize.--J. of D., Vol. VII., p. 55. Truth is obeyed when it is loved. Strict obedience to the truth will alone enable people to dwell in the presence of the Almighty.--J. of D., Vol. VII., p. 55. When men come into this Church merely through having their judgments convinced, they still must have the Spirit of God bearing witness to their spirits, or they will leave the Church, as sure as they are living beings. The Saints must become one, as Jesus said His disciples should be one. They must have the Spirit testifying to them of the truth, or the light that is in them will become darkness, and they will forsake this kingdom and their religion. I wished to bear this testimony.--J. of D., Vol. VII., p. 55. There will not be so many people that will go into that awful place that burns with fire and brimstone, where they sink down, down, down to the bottom of the bottomless pit, as the Christians say, not near so many as the Christian world would have go there. That gives me great joy, notwithstanding all the perils and persecution we have suffered through the wickedness of the wicked. Liars, sorcerers, whoremongers, adulterers, and those that love and make a lie, will be found on the outside of the walls of the city; but they will never get into the bottom of the bottomless pit. Who will go there and become angels of perdition and suffer the wrath of an offended God? Those who sin against the Holy Ghost.--J. of D., Vol. VII., p. 144. The eloquence of angels never can convince any person that God lives, and makes truth the habitation of His throne, independent of that eloquence being clothed with the power of the Holy Ghost; in the absence of this, it would be a combination of useless sounds.--J. of D., Vol. I., p. 90. Embrace a doctrine that will purge sin and iniquity from your hearts, and sanctify you before God, and you are right, no matter how others act.--J. of D., Vol. IV., p. 78. Every time you kick "Mormonism," you kick it up stairs: you never kick it down stairs. The Lord Almighty so orders it.--J. of D., Vol. VII., p. 145. If you want to see the principle of devilism to perfection, hunt among those who have once enjoyed the faith of the holy gospel and then forsaken their religion. We have the best and the worst.--J. of D., Vol. VII,, p. 145. Darkness and sin were permitted to come on this earth. Man partook of the forbidden fruit in accordance with a plan devised from eternity, that mankind might be brought in contact with the principles and powers of darkness, that they might know the bitter and the sweet, the good and the evil, and be able to discern between light and darkness, to enable them to receive light continually.--J. of D., Vol. VII., p, 158. I will not say, as do many, that the more I learn the more I am satisfied that I know nothing; for the more I learn the more I discern an eternity of knowledge to improve upon.--J. of D., Vol. VII., p. 162. This American continent will be Zion, for it is so spoken of by the prophets. Jerusalem will be rebuilt and will be the place of gathering, and the tribe of Judah will gather there; but this continent of America is the land of Zion.--J. of D., Vol. V., p. 4. One-third part of the spirits that were prepared for this earth rebelled against Jesus Christ, and were cast down to the earth, and they have been opposed to him from that day to this, with Lucifer at their heard. He is their great General Lucifer, the Son of the Morning, He was once a brilliant and influential character in heaven, and we will know more about him hereafter.--J. of D., Vol. V., p. 55. It is the man who works hard, who sweats over the rock, and goes to the canyons for lumber, that I count more worthy of good food and dress than I am.--J. of D., Vol. V., p. 99. Chastisements are grievous when they are received; but if they are received in patience, they will work out salvation for those who cheerfully submit to them.--J. of D., Vol. V., p. 124. Mourning for the righteous dead springs from the ignorance and weakness that are planted within the mortal tabernacle, the organization of this house for the spirit to dwell in. No matter what pain we suffer, no matter what we pass through, we cling to our mother earth, and dislike to have any of her children leave us. We love to keep together the social family relation that we bear one to another, and do not like to part with each other; but could we have knowledge and see into eternity, if we were perfectly free from the weakness, blindness and lethargy with which we are clothed in the flesh, we should have no disposition to weep or mourn.--J. of D., Vol. IV., p. 131. First reform in your moral character and conduct one towards another, so that every man and woman will deal honestly and walk uprightly with one another, and extend the arm of charity and benevolence to each other, as necessity requires. Be moral and strictly honest in every point, before you ask God to reform your spirit.--J. of D., Vol. IV., p. 61. If we could see our heavenly Father, we should see a being similar to our earthly parent, with this difference: our Father in heaven is exalted and glorified. He has received His thrones, His principalities and powers, and He sits as a governor, as a monarch, and overrules kingdoms, thrones and dominions that have been bequeathed to Him, and such as we anticipate receiving. While He was in the flesh, as we are, He was as we are.--J. of D., Vol. IV., p. 54. When we have done with the flesh, and have departed to the spirit world, you will find that we are independent of those evil spirits. But while you are in the flesh you will suffer by them, and cannot control them, only by your faith in the name of Jesus Christ and by the keys of the eternal priesthood. When the spirit is unlocked from the tabernacle it is as free, pure, holy and independent of them as the sun is of this earth.--J. of D. Vol. IV,, p. 134. The spirit of every man and woman that gets into the celestial kingdom must overcome the flesh, must war against the flesh until the seeds of sin that are sown in the flesh are brought into subjection to the law of Christ.--J. of D., Vol. IV., p, 197. Natural philosophy is the plan of salvation, and the plan of salvation is natural philosophy.--J. of D. Vol. IV., p. 203. There is no spirit but what was pure and holy when it came here from the celestial world. There is no spirit among the human family that was begotten in hell; none that were begotten by angels, or by any inferior being. They were not produced by any being less than our Father in heaven. He is the Father of our spirits, and if we could know, understand and do His will, every soul would be prepared to return back into His presence. And when they get there, they would see that they had formerly lived there for ages; that they had previously been acquainted with every nook and corner, with the palaces, walks and gardens; and they would embrace their Father, and He would embrace them.--J. of D., Vol. IV., p. 268. The kingdom of our God that is set upon the earth, does not require men of many words and flaming oratorical talents, to establish truth and righteousness. It is not the many words that accomplish the designs of our Father in heaven; with Him it is the acts of the people more than their words.--J. of D., Vol. IV., p. 20. We are placed on this earth to prove whether we are worthy to go into the celestial world, the terrestrial or the telestial, or to hell.--J. of D., Vol. IV., p. 269. Serve God according to the best knowledge you have, and lie down and sleep quietly; and when the devil comes along and says, You are not a very good Saint, you might enjoy greater blessings and more of the power of God, and have the vision of your mind opened, if you would live up to your privileges, tell him to leave; that you have long ago forsaken his ranks and enlisted in the army of Jesus, who is your captain, and that you want no more of the devil.--J. of D., Vol. IV., p. 270. The spirit of truth will do more to bring persons to light and knowledge than flowery words.--J. of D., Vol. IV., p. 21. Many people are unwilling to do one thing for themselves in case of sickness, but ask God to do it all.--J. of D., Vol. IV., p. 25. I would rather be chopped to pieces at night, and resurrected in the morning each day throughout a period of three score years and ten, than be deprived of speaking freely, or be afraid of doing so.--J. of D., Vol. I., p. 364. A man never can be a polished scoundrel, until he can figure in polished society. It proves the truth of the saying, that it takes all the revelations of God, and every good principle in the world to make a man perfectly ripe for hell.--J. of D., Vol. I., p. 362. Let the past experience be buried in the land of forgetfulness, if the Lord will; but if this is done at all, it will be by showing kindness towards us in the future. If they wish us to forget the past, let them cease to make and circulate falsehoods about us, and let all the good people of the Government say,--"_Let us do this people good for the future, and not try to crush them down all the day long by continuing to persecute them_." If we are here by chance, if we happened to slip into this world from nothing, we shall soon slip out of this world to nothing, hence nothing will remain.--J. of D., Vol. IV., p. 60. The devil is just as much opposed to Jesus now as he was when the revolt took place in heaven. And as the devil increases his numbers by getting the people to be wicked, so Jesus Christ increases His numbers and strength by getting the people to be humble and righteous. The human family are going to the polls by and by, and they wish to know which party is going to carry the day.--J. of D., Vol. IV., p. 38. If we are a company of poor, ignorant, deluded creatures why do they not show us a better example?--J. of D., Vol. I., p. 365. If children have sinned against their parents, or husbands against their wives, or wives against their husbands, let them confess their faults one to another and forgive each other, and there let the confession stop; and then let them ask pardon from their God. Confess your sins to whoever you have sinned against, and let it stop there. If you have committed a sin against the community, confess to them. If you have sinned in your family, confess there. Confess your sins, iniquities and follies where that confession belongs, and learn to classify your actions.--J. of D., Vol. IV., p. 79. Nothing less than the privilege of increasing eternally, in every sense of the word, can satisfy the immortal spirit. If the endless stream of knowledge from the eternal fountain could all be drunk in by organized intelligence, so sure immortality would come to an end, and all eternity be thrown upon the retrograde path.--J. of D., Vol. I., p. 350. God is our Father, and Jesus Christ is our elder brother, and both are our everlasting friends.--J. of D., Vol. VII., p. 193. The only true believers are they who prove their belief by their obedience to the requirements of the gospel.--J. of D., Vol. I., p. 234. A flock of sheep consisting of thousands must be clean indeed if some of them are not smutty.--J. of D., Vol. I., p. 213. The gospel of salvation is perfectly calculated to cause division. It strikes at the root of the very existence of mankind in their wickedness, evil designs, passions and wicked calculations. There is no evil among the human family, but at the foundation of which it strikes effectually, and comes in contact with every evil passion that rises in the heart of man. It is opposed to every evil practice of men, and consequently it disturbs them in the wicked courses they are pursuing.--J. of D., Vol. I., p. 235. The God Mr. Baptist believes in is without body, parts or passions. The God that his "brother Mormon" believes in is described in the Bible as being a personage of tabernacle, having eyes to see, for he that made the eye shall he not see? Having ears to hear, for his ears are open to hear the prayers of the righteous. He has limbs that He can walk, for the Lord God walked in the garden in the cool of the day. He conversed with His children, as in the case of Moses at the fiery bush, and with Abraham on the plains of Mamre. He also ate and drank with Abraham and others. That is, the God the Mormons believe in, but their very religious Christian brethren do not believe in the God of Abraham, Isaac and Jacob, which is the God the Bible sets forth, as an organized corporeal being.--J. of D., Vol. I., p. 238. It is a mistaken idea to suppose that others can prevent me from enjoying the light of God in my soul; all hell cannot hinder me from enjoying Zion in my own heart, if my individual will yields obedience to the requirements and mandates of my heavenly Master.--J. of D., Vol. I., p. 311. Children have all confidence in their mothers; and if mothers would take proper pains, they can instill into the hearts of their children what they please. You will, no doubt, recollect reading, in the Book of Mormon, of two thousand young men, who were brought up to believe that, if they put their whole trust in God, and served Him no power would overcome them. You also recollect reading of them going out to fight, and so bold were they, and so mighty their faith, that it was impossible for their enemies to slay them. This power and faith they obtained through the teachings of their mothers.--J. of D., Vol. I., p. 67. That moment that men seek to build up themselves, in preference to the kingdom of God, and seek to hoard up riches, while the widow and the fatherless, the sick and afflicted around them are in poverty and want, it proves that their hearts are weaned from their God.--J. of D., Vol. I., p. 273. It is as much as we can do to keep the Christians of the nineteenth century from cutting our throats because we differ from them in our religious belief.--J. of D., Vol. VII., p. 165. If I could net master my mouth, I would my knees, and make them bend until my mouth would speak.--J. of D., Vol. VII., p. 164. All who live according to the best principles in their possession, or that they can understand, will receive peace, glory, comfort, joy, and a crown that will be far beyond what they are anticipating. They will not be lost.--J. of D., Vol. VII., p. 192. I will not ask any person to embrace anything that is not in the New Testament until they have asked God if it is true or untrue, who will satisfy them if they ask in faith nothing doubting.--J. of D., Vol. I., p. 244. Do not seek for that which you cannot magnify, but practice upon that which you have in your possession.--J. of D., Vol. VII., p. 239. It would be as easy for a gnat to trace the history of man back to his origin as for man to fathom the first cause of all things, lift the veil of eternity, and reveal the mysteries that have been sought after by philosophers from the beginning. What, then, should be the calling and duty of the children of men? Instead of inquiring after the origin of the Gods instead of trying to explore the depths of eternities that have been, that are, and that will be instead of endeavoring to discover the boundaries of boundless space, let them seek to know the object of their present existence, and how to apply, in the most profitable manner for their mutual good and salvation, the intelligence they possess.--J. of D., Vol. VII., p. 284. The being whom we call Father was the father of the spirit of the Lord Jesus Christ, and He was also His father pertaining to the flesh. Infidels and Christians, make all you can of this statement. The Bible, which all Christians profess to believe, reveals that fact, and it reveals the truth upon that point, and I am a witness of its truth. The apostles who were personally acquainted with Jesus Christ did know and understand what they wrote, and they wrote the truth.--J. of D., Vol. VII., p. 286. When the spirit leaves the body it goes into the spirit world, where the spirits of men are classified according to their own wills or pleasure, as men are here, only they are in a more pure and refined state of existence.--J. of D., Vol. VII., p 288. Salvation is an individual operation. I am the only person that can possibly save myself.--J. of D., Vol. I., p. 312. There is _not a truth on earth or in heaven that is not embraced in Mormonism_.--J. of D., Vol. I., p. 244. I am here to testify to hundreds of instances of men, women and children being healed by the power of God through the laying on of hands: and many I have seen raised from the gates of death, and brought back from the verge of eternity; and some whose spirits had actually left their bodies, returned again. I testify that I have seen the sick healed by the laying on of hands, according to the promise of the Savior.--J. of D., Vol. I., p. 240. There never was a time when there were not Gods and worlds, and when men were not passing through the same ordeals that we are now passing through. That course has been from all eternity and it is and will be to all eternity.--J. of D, Vol. VII., p. 333. When you tell me that Father Adam was made as we make adobies, from the earth, you tell me what I deem an idle tale. When you tell me that the beasts of the field were produced in that manner, you are speaking idle words, devoid of meaning. There is no such thing in all the eternities where the Gods dwell; mankind are here because they are the offspring of parents who were first brought here from another planet, and power was given them to propagate their species, and they were commanded to multiply and replenish the earth.--J. of D., Vol. VII., p. 285. We will round up our shoulders and bear up the ponderous weight, carry the gospel to the uttermost parts of the earth, gather Israel, redeem Zion and continue our operations until we bind Satan, and the kingdoms of this world become the kingdom of our Lord and His Christ, and no power can hinder it.--J. of D., Vol. I., p. 189. The "Mormon" Elders will tell you that all people must receive this gospel the gospel of Jesus Christ, and be baptized for the remission of sins, or they cannot be saved. Let me explain this to you. They cannot go where God and Christ dwell, for that is a kingdom of itself the celestial kingdom. Jesus said, "In my Father's house are many mansions," or kingdoms. They will come forth in the first, second or some other resurrection, if they have not been guilty of the particular sins I have just mentioned; and they will enjoy a kingdom and a glory greater than they had ever anticipated. When we talk about people's being damned, I would like to have all understand that we do not use the term "damnation" in the sense that it is used by the sectarian world. Universal, salvation or redemption is the doctrine of the Bible; but the people do not know how or where to discriminate between truth and error. All those who have done according to the best of their knowledge, whether they are Christians, Pagans, Jews, Mohammedans, or any other class of men that have ever lived upon the earth, that have dealt honestly and justly with their fellow beings, walked uprightly before each other, loved mercy, tried to put down iniquity, and done as far right as they knew how, according to the laws they lived under, no matter what the laws were, will share in a resurrection that will be glorious far beyond the conception of mortals.--J. of D., Vol. VII., p. 288. Do you not know that the possession of your property is like a shadow, or the dew of the morning before the noonday sun, that you cannot have any assurance of its control for a single moment? It is the unseen hand of Providence that controls it.--J. of D. Vol. I., p. 114. No person can be a saint, unless he receives the holy gospel, for the purity, justice, holiness, and eternal duration of it.--J. of D. Vol. I., p. 114. I will do the work the Lord has appointed unto me. You do the same and fear not, for the Lord manages the helm of the ship of Zion; and on any other ship I do not wish to be.--J. of D., Vol. I., p. 189. How often to all human appearance, has this kingdom been blotted out from the earth, but the Lord has put His hand over the people, and it has passed through and come out two, three and four times larger than before. Our enemies have kicked us, and cuffed us, and driven us from pillar to post, and we have multiplied and increased the more, until we have become what we are this day.--J. of D., Vol. I., p. 191. The devil has put the whole world on the watch against us. It is impossible for us to make the least move without exciting, if not all the world, at least a considerable portion of it. They are excited at what we do, and strange to relate, they are no less excited at what we do not do.--J. of D., Vol. I., p. 189. Do you suppose that this people will ever see the day that they will rest in perfect security, in hopes of becoming like another people, nation, state, kingdom or society? They never will. Christ and Satan never can be friends. Light and darkness will always remain opposites.--J. of D., Vol. I., p. 188. When evil is present with us, we must overcome it, or be overcome by it. When the devil is in our hearts, tempting us to do that which is wrong, we must resist him, or be led captive by him.--J. of D., Vol, I., p. 92. The speculation I am after, is to exchange this world, which, in its present state, passes away, for a world that is eternal and unchangeable, for a glorified world filled with eternal riches, for the world that is made an inheritance for the Gods of eternity.--J. of D., Vol. I., p. 327. Do the righteous of this people cause persecution to come upon themselves? No, Do the principles of the gospel create prejudice and persecution against them? No. But it is the disposition of the wicked to oppose the principles of truth and righteousness which causes it.--J. of D., Vol. I. p. 186. To saint and sinner, believer and unbeliever, I wish here to offer one word of advice and counsel by revealing the mystery that abides with this people called Latter-day Saints; it is the Spirit of the living God that leads them; it is the Spirit of the Almighty that binds them together; it is the influence of the Holy Ghost that makes them love each other like little children; it is the Spirit of Jesus Christ that makes them willing to lay down their lives for the cause of truth, and it was that same Spirit that caused Joseph, our martyred prophet to lay down his life for the testimony of what the Lord revealed to him.--J. of D., Vol. I., p. 145. I have nothing to fear in all the persecutions or hardships I may pass through in connection with this people, but the one thing, and that is to stray from the religion I have embraced and be forsaken by my God. If you or I should see that day, we shall see at once that the world will love its own; and affliction, persecution, death, fire and the sword will cease to follow us.--J. of D., Vol. I., p. 144. Money is not real capital, it bears the title only. True capital is labor and is confined to the laboring classes. They only possess it. It is the bone, sinew, nerve and muscle of man that subdue the earth, make it yield its strength and administer to his varied wants. This power tears down mountains and fills up valleys, builds cities and temples, and paves the streets. In short what is there that yields shelter and comfort to civilized man that is not produced by the strength of his arm making the elements bend to his will.--J. of D., Vol. I., p. 254. Though the enemy had power to kill our _prophet_, that is, _kill his body_, did he not accomplish all that was in _his heart_ to accomplish in _his day_? He did to my certain knowledge, and I have many witnesses here that heard him declare that he had done everything he could do--he had revealed everything that could be revealed at _present_, he had prepared the way for the people to walk in, and no man or woman should be deprived of going into the presence of the Father and the Son and enjoying an eternal exaltation if they would _walk in the path he had pointed out_.--J. of D., Vol. I., p. 132. So long as you are able to walk and attend to your business, it is folly to say that you need ardent spirits to keep you alive. The constitution that a person has should be nourished and cherished; and whenever we take anything into the system to force and stimulate it beyond its natural capacity, it shortens life. I am physician enough to know that. When you are tired and think you need a little spirituous liquor, take some bread and butter, or bread and milk, and lie down and rest. Do not labor so hard as to deem it requisite to get half drunk in order to keep up your spirits. If you will follow this counsel, you will be full of life and health, and will increase your intelligence, your joy and comfort.--J. of D., Vol. VII., p. 337. All I desire to live for is to see the inhabitants of the earth acknowledge God, bow down to Him, and confess His supremacy, and His righteous covenant. To Him let every knee bow, and every tongue confess, and let all creation say Amen to His wise providences. Let every person declare His allegiance to God, and then live to it, saying, "As for me and my house we will serve the Lord. _As for me, and all I have, it is the Lord's, and shall be dedicated to Him all my days_." If this can be done, happiness is here, angels are here, God is here and we are wrapped in the visions of eternity.--J. of D., Vol. I., p. 94. The principle opposite to that of eternal increase from the beginning, leads down to hell; the person decreases, loses his knowledge, tact, talent and ultimately, in a short period of time is lost; he returns to his mother earth, his name is forgotten. But where, O! where is his spirit? I will not now take the time to follow his destiny; but here strong language _could_ be used, for when the Lord Jesus Christ shall be revealed after the termination of the thousand years' rest, He will summon the armies of heaven for the conflict, He will come forth in flaming fire, He will descend to execute the mandates of an incensed God, and amid the thunderings of the wrath of Omnipotence, roll up the heavens as a scroll and destroy death and him that has the power of it. The rebellious will be thrown back into their native element, there to remain myriads of years before their dust will again be revived, before they will be reorganized. Some might argue that this principle would lead to the reorganization of Satan, and all the devils. I say nothing about this only what the Lord says, that when "He comes He will destroy _death_ and him that has the power of it." It cannot be annihilated; you cannot annihilate matter. If you could it would prove there was empty space. If philosophers could annihilate the least conceivable amount of matter, they could then prove there was the minutest vacuum, or _empty space_ but there is not even that much, and it is beyond the power of man to prove that there is any.--J of D., Vol. I., p. 118. Because of the weakness of human nature, it must crumble to the dust. But in all the revolutions and changes in the existence of men, in the eternal world which they inhabit, and in the knowledge they have obtained as people on the earth, there is no such thing as principle, power, wisdom, knowledge, life, position or anything that can be imagined, that remains stationary they must increase or decrease.--J. of D., Vol. I., p. 350. Men should act upon the principle of righteousness because it is right, and is a principle which they love to cherish and see practiced by all men. They should love mercy because of its benevolence, charity, love, clemency and of all of its lovely attributes, and be inspired thereby to deal justly, fairly, honorably, meting out to others their just deservings.--J. of D., Vol. I., p. 119. Practical religion is what we all need to prepare us to enjoy that which we have in our anticipations that which we hold in our faith. Merely the theory of any religion does people but little good. This is the great failing of Bible Christians, as they are called. They have the theory of the religion of which the Bible testifies, but the practical part they spurn from them.--J. of D., Vol. IV., p. 341. All those who wish to possess true riches, desire the riches that will endure. Then look at the subject of salvation where you will find true riches. They are to be found in the principles of the gospel of salvation, and are not to be found anywhere else.--J. of D., Vol. I., p, 269. Suppose we say there was once a beginning to all things, then we must conclude there will undoubtedly be an end. Can eternity be circumscribed? If it can, there is an end of all wisdom, knowledge, power and glory all will sink into eternal annihilation.--J. of D., Vol. I., p. 353. Which would produce the greatest good to man, to give him his agency and draw a vail over him, or to give him certain blessings and privileges, let him live in a certain degree of light, and enjoy a certain glory, and take his agency from him, compelling him to remain in that position, without any possible chance of progress? I say the greatest good that could be produced by the all-wise Conductor of the universe to His creature, man, was to do just as He has done.--J. of D., Vol. I., p. 351. The Lord does not thank you for your alms, long prayers, sanctimonious speeches and long faces, if you refuse to extend the hand of benevolence and charity to your fellow creatures, and lift them up, and encourage and strengthen the feeble, while they are contending against the current of mortal ills.--J. of D., Vol. I., p. 245. The Holy Ghost takes of the Father and of the Son and shows it to the disciples. It shows them things past, present and to come. It opens the vision of the mind, unlocks the treasures of wisdom, and they begin to understand the things of God; their minds are exalted on high; their conceptions of God and His creations are dignified, and "Hallelujah to God and the Lamb in the highest," is the constant language of their hearts. They comprehend themselves and the great object of their existence. They also comprehend the designs of the wicked ones, and the designs of those who serve him; they comprehend the designs of the Almighty in forming the earth and mankind upon it, and the ultimate purpose of all His creations. It leads them to drink at the fountain of eternal wisdom, justice and truth; they grow in grace and in the knowledge of the truth as it is in Jesus Christ until they see as they are seen, and know as they are known.--J. of D., Vol. I., p. 241. The character of a person is formed through life, to a greater or less extent, by the teachings of the mother. The traits of early impressions that she gives the child, will be characteristic points in his character through every avenue of his mortal existence.--J. of D., Vol. I., p. 67. It is necessary that we should be tried, tempted and buffeted to make us feel the weakness of this mortal flesh.--J. of D., Vol. I., p. 359. Directly behind a frowning Providence oftentimes are concealed the greatest blessings that mankind can desire.--J. of D., Vol. I., p. 198. I am at the defiance of the rulers of the greatest nation on the earth, with the United States all put together, to produce a more loyal people than the Latter-day Saints.--J. of D., Vol. 1., p. 361. All there is of any worth or value in the world is incorporated in our glorious religion, and designed to exalt the minds of the children of men to a permanent, celestial and eternal station.--J. of D., Vol. I., p. 341. I may have thousands of wealth locked up today, and hold checks for immense sums on the best banking institutions in the world, but have I any surety that I shall be worth a cent tomorrow morning? Not the least. The Lord Almighty can send fire and destruction when He pleases, destroying towns and swallowing up cities in the bellowing earthquake. He can set up kingdoms and make communities wealthy, and bring them to poverty at His pleasure. When He pleases, He can give them wealth, comfort and ease, and on the other hand torment them with poverty, distress and sore afflictions. Who can realize this? All the world ought, and especially the Saints.--J. of D., Vol. I, p. 340. The Lord Almighty can do His own work and no power of man can stay the potency of His wonder-working hand. Men may presume to dictate to the Lord; they come to naught, but His work moves steadily forward.--J. of D., Vol. I., p. 198. When I cannot feed myself through the means God has placed in my power, it is then time enough for Him to exercise His providence in an unusual manner to administer to my wants. But while we can help ourselves, it is our duty to do so. If a saint of God be locked up in prison, by his enemies, to starve to death, it is then time enough for God to interpose, and feed him.--J. of D., Vol. I., p. 108. It has been, and is now, believed by numerous individuals, that the brute creation, by increase in knowledge and wisdom, change their physical or bodily organization, through numerous states of existence, so that the minutest insect, in lapse of time, can take to itself the human form, and _visa versa_. This is one of the most inconsistent ideas that could be possibly entertained in the mind of man; it is called the transmigration of souls. It is enough for me to know that mankind are made to improve themselves. All creation, visible and invisible, is the workmanship of our God, the Supreme Architect and Ruler of the whole, who organized the world, and created every living thing upon it, to act in its sphere and order. To this end has He ordained all things to increase and multiply. The Lord God Almighty has decreed this principle to be the great governing law of existence, and for that purpose are we formed. Furthermore, if man can understand and receive it, mankind are organized to receive intelligence until they become perfect in the sphere they are appointed to fill, which is far ahead of us at present. When we use the term perfection, it applies to man in his present condition, as well as to heavenly beings. We are now, or may be, as perfect in our _sphere_ as God and angels are in theirs, but the greatest intelligence in existence can continually ascend to greater heights of perfection.--J. of D., Vol. I., p. 92. We read in the Bible, that there is one glory of the sun, another glory of the moon, and another glory of the stars. In the Book of Doctrine and Covenants these glories are called telestial, terrestrial, and celestial, which is the highest. These are worlds, different departments, or mansions, in our Father's house. New those men, or those women, who know no more about the power of God, and the influences of the Holy Spirit, than to be led entirely by another person, suspending their own understanding, and pinning their faith upon another's sleeve, will never be capable of entering into the celestial glory, to be crowned as they anticipate; they will never be capable of becoming Gods. They cannot rule themselves, to say nothing of ruling others, but they must be dictated to in every trifle, like a child. They cannot control themselves in the least, but James, Peter, or somebody else must control them. They never can become Gods, nor be crowned as rulers with glory, immortality, and eternal lives. They never can hold sceptres of glory, majesty, and power in the celestial kingdom. Who will? Those who are valiant and inspired with the true independence of heaven, who will go forth boldly in the service of their God, leaving others to do as they please, determined to do right, though all mankind besides should take the opposite course. Will this apply to any of you? Your own hearts can answer.--J. of D., Vol. I., p. 312. Suppose the devil does tempt you, must you of necessity enter into partnership again with him, open your doors, and bid him welcome to your house, and tell him to reign there? Why do you not reflect, and tell master devil, with all his associates and imps, to be gone, feeling you have served him long enough.--J. of D., Vol. I., p, 323. If true principles are revealed from heaven to men, and if there are angels, and there is a possibility of their communicating to the human family, always look for an opposite power, an evil power, to give manifestations also; look out for the counterfeit.--J. of D., Vol. VII,, p. 240. When death is passed, the power of Satan has no more influence over a faithful individual; that spirit is free, and can command the power of Satan. The penalty demanded by the fall has been fully paid; all is accomplished pertaining to it, when the tabernacle of a faithful person is returned to earth. All that was lost is passed away, and that person will again receive his body. When he is in the spirit world, he is free from those contaminating and condemning influences of Satan that we are now subject to. Here our bodies are subject to being killed by our enemies our names to being cast out as evil. We are prosecuted, hated, not beloved; though I presume that we are as much beloved here as the spirits of the saints are in the spirit world by those spirits who hate righteousness. It is the same warfare, but we will have power over them. Those who have passed through the vail have power over the evil spirits to command, and they must obey.--J. of D., Vol. VII., p. 240. Oppression, persecution, afflictions, and other trials and privations are necessary as a test to all professing to be Saints, that they may have an opportunity to witness the workings of the power which is opposed to truth and holiness.--J. of D., Vol. VII., p. 242. Let the spirit that comes from the eternal world, which at the outset is pure and holy, with the influence God gives to it, master all the passions of the body, and bring it under subjection to the will of Christ. That course makes us Saints.--J. of D., Vol. VII., p. 243. Whether a truth be found with professed infidels, or with Universalists, or the Church of Rome, or the Methodists, the Church of England, the Presbyterians, the Baptists, the Quakers, the Shakers, or any other of the various and numerous different sects and parties, all of whom have more or less truth, it is the business of the Elders of this Church (Jesus, their elder brother, being at their head,) to gather up all the truths in the world pertaining to life and salvation, to the gospel we preach, to mechanism of every kind, to the sciences, and to philosophy, wherever it may be found in every nation, kindred, tongue, and people, and bring it to Zion. The people upon this earth have a great many errors, and they have also a great many truths. This statement is not only true of the nations termed civilized those who profess to worship the true God, but is equally applicable to pagans of all countries, for in their religious rites and ceremonies may be found a great many truths which we will also gather home to Zion. All truth is for the salvation of the children of men--for their benefit and learning for their furtherance in the principles of divine knowledge.--J. of D., Vol. VII., p. 283. The Latter-day Saints understand the Bible as it reads, but the generality of modern Christians disagree with us, and say it needs interpreting. They cannot believe our Lord means what He says in the 16th chapter of Mark, when He tells His Apostles to "go into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe," etc. "Now," say they, "we cannot believe that as it is written, but we have a very pretty interpretation which suits us much better than the plain text. And furthermore we have a sweeping argument that will destroy all your system from beginning to end, and prove there is to be no more revelation." Let us look at the passage here referred to. John, while upon the Isle of Patmos, had a revelation which, he wrote, and he concluded the same by saying, "For I testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book; and if any man shall take away from the words of the book of this prophecy, God shall take away His part out of the book of life, and out of the holy city, and from the things which are written in this book." When this book, the Bible, was compiled, it was selected by the council of Carthage from a pile of books more than this pulpit could hold, which has been printed, and bound in almost all shapes and sizes, and called the Bible. John's revelation was one of the many books destined by that council to form the Bible. And the saying which we have quoted, and which constitutes the sweeping argument of modern Christians against new revelation, only alludes to this particular book, which was to be kept sacred, as the word of the Lord to John, and not to the whole Bible; nor does it prohibit the Saints in his day, or the Saints in any future time, from getting new revelation for themselves. That is not all; if we turn to the writings of Moses, we find the same sentiment, and almost the same language used. Moses says, "Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you." So if such quotations are given with the intent to shut the heavens, and put an end to all new revelation, then the revelations given to prophets who arose after Moses, and the revelations given to Jesus Christ and His Apostles, including John and his revelation on the Isle of Patmos, all amount to nothing, and are not worthy of our notice. This "sweeping argument," when it is examined, sweeps away rather too much; besides, John's gospel and his epistle to his bretheren were written after he wrote his revelation on the Isle of Patmos; consequently he would destroy his own system; but it sets forth the ignorance and short-sightedness of those who have not the testimony of Jesus, which is the spirit of prophecy.--J. of D. Vol. I., p. 242. Let us dedicate ourselves, our families, our substance, our time, our talents, and everything we have upon the face of this world, with all that will hereafter be entrusted to us, to the Lord our God; let the whole be devoted to the building up of His kingdom upon the earth.--J. of D. Vol. I., p. 200. Teach your families how to control themselves; teach them good and wholesome doctrine, and practice the same in your own lives. This is the place for you to become polished shafts in the quiver of the Almighty.--J. of D. Vol. I., p. 47. When a man is capable of correcting you, and of giving you light, and true doctrine, do not get up an altercation, but submit to be taught like little children, and strive with all your might to understand.--J. of D. Vol. I., p. 47. We believe the New Testament, and consequently, to be consistent, we must believe in new revelation, visions, angels, in all the gilts of the Holy Ghost, and all the promises contained in these books, and believe it about as it reads.--J. of D. Vol. I, p. 242. The Millennium consists in this every heart in the Church and kingdom of God being united in one; the kingdom increasing to the overcoming of everything opposed to the economy of heaven, and Satan being bound, and having a seal set upon him. All things else will be as they are now, we shall eat, drink, and wear clothing. Let the people be holy, and the earth under their feet will be holy. Let the people be holy and filled with the Spirit of God, and every animal and creeping thing will be filled with peace; the soil of the earth will bring forth in its strength, and the fruits thereof will be meat for man. The more purity that exists, the less is the strife; the more kind we are to our animals, the more will peace in crease, and the savage nature of the brute creation vanish away. If the people will not serve the devil another moment whilst they live, if this congregation is possessed of that spirit and resolution, here in this house is the Millennium. Let the inhabitants of this city be possessed of that spirit, let the people of the territory be possessed of that spirit, and here is the Millennium. Let the whole people of the United States be possessed of that spirit, and here is the Millennium, and so will it spread over all the world.--J. of D. Vol. I., p. 203. The power which belongs to the true riches is gained by pursuing a righteous course, by maintaining an upright deportment towards all men, and especially towards the household of faith, yielding to each other, giving freely of that which the Lord has given to you, thus you can secure to yourselves eternal riches; and gain influence and power over all your friends, as well as your enemies.--J. of D., Vol. I, p. 273. Were I to say to a son, The whole earth is in my hands to dispose of as I will: I can make you the sovereign of the universe--the possessor of the gold, the silver, the mountains, the valleys, the rivers, the lakes the seas, and all that float upon them and that live upon the face of the whole earth; for it is mine to give to you, my son, if you will serve me one month faithfully; I require nothing of you that will give you the least pain! all I require is strict obedience to my law. My son faithfully serves me during twenty-nine days, and on the thirtieth day, for the value of a straw, or for a mess of pottage he sells his right and title to all I had promised him. This comparison falls very far short of showing the loss a Saint sustains when he turns away from his God and his religion.--J. of D., Vol. VII., p. 133. As long as the spirit and body hold together, my tongue shall be swift against evil, the Lord Almighty being my helper. Though it may be in "Mormon" Elders, among the people in or out of the Church, if they come in my path where I can chastize them, the Lord Almighty being my helper, my tongue shall be swift against evil; and if evil come, let it come. If for this my body shall fall, let it fall; when they have destroyed the body, then they have no more that they can do; that is the end of their power, and of the power of the devil on this earth; but Jesus Christ has power to destroy both soul and body in hell.--J. of D., Vol. I., p. 42. Were I to make war upon an innocent people, because I had the power to possess myself of their territory, their silver, gold, and other property, and be the cause of slaying, say fifty thousand strong, hale, hearty men, and devolving consequent suffering upon one hundred thousand women and children, who would suffer through privation and want, I am very much more guilty of murder than is the man who kills only one person to obtain his pocket-book.--J. of D., Vol. VII, p. 137. There is one virtue, attribute, or principle, which, if cherished and practiced by the Saints, would prove salvation to thousands upon thousands. I allude to charity, or love, from which proceed forgiveness, long suffering, kindness, and patience.--J. of D., Vol. VII., p. 133. If a man drinks at the fountain of eternal life, he is as happy under the broad canopy of heaven, without a home, as in a palace. This I know by experience. I know that the things of this world, from beginning to end, from the possession of mountains of gold down to a crust of johnycake, makes little or no difference in the happiness of an individual. The things of this world add to our natural comfort, and are necessary to susiain mortal life. We need these comforts to preserve our earthly existence; and many suppose, when they have them in great abundance, that they have all that is needed to make them happy. They are striving continually, and with all their might, for that which does not add one particle to their happiness, though it may not add to their comfort, and perhaps to the length of their lives, if they do not kill themselves in their eagerness to grasp the gilded butterfly. But those things have nothing to do with the spirit, feeling, consolation, light, glory, peace, and joy that pertain to heaven and heavenly things, which is the food of the everlasting spirit within us.--J. of D., Vol. VII, p. 135. Do not be so full of religion as to look upon every little overt act that others may commit as being the unpardonable sin that will place them beyond the reach cf redemption and the favors of our God.--J. of D., Vol. VII, p. 136. Our religion teaches us truth, virtue, holiness, faith in God and in His Son Jesus Christ. It reveals mysteries; it brings to mind things past and present--unfolding clearly things to come. It is the foundation of mechanism; it is the spirit that gives Intelligence to every living being upon the earth. All true philosophy originates from that fountain from which we draw wisdom, knowledge, truth, and power. What does it teach us? To love God and our fellow creatures, to be compassionate, full of mercy, long-suffering and patient to the froward and to those who are ignorant. There is glory in our religion that no other religion that has ever been established upon the earth, in the absence of the true Priesthood, ever possessed. It is the fountain of all intelligence; it is to bring heaven to earth and exalt earth to heaven, to prepare all intelligence that God has placed in the hearts of the children of men to mingle with that intelligence which dwells in eternity, and to elevate the mind above the trifling and frivolous objects of time, which tend downward to destruction. It frees the mind of man from darkness and ignorance, gives him that intelligence that flows from heaven, and qualifies him to comprehend all things. This is the character of the religion we believe in.--J. of D. Vol. VII., p. 140. I say _shame_ on that man who will give way to his passions and use the name of God or of Christ to curse his ox or his horse, or any creature which God has made; it is a disgrace to him.--J. of D., Vol. I., p. 241. That a man is willing to die for his religion is no proof of its being true; neither is it proof that a religion is false when one of its votaries apostatizes from it.--J. of D., Vol. VII, p. 140. I may heap up gold and silver like the mountains; I may gather around me property, goods and chattels, but I could have no glory in that compared with my religion; it is the fountain of light and intelligence; it swallows up the truth contained in all the philosophy of the world, both heathen and Christian; it circumscribes the wisdom of man; it circumscribes all the wisdom and power of the world; it reaches to that within the veil. Its bounds, its circumference, its end, its height and depth are beyond the comprehension of mortals, _for it has none_.--J., of D., Vol. I., p. 39. If you have gold and silver, let it not come between you and your duty. J. of D. Vol. I., p. 202. When the breath leaves the body, your life has not become extinct; your life is still in existence. And when you are in the spirit world, everything there will appear as natural as things now do. Spirits will be familiar with spirits in the spirit world--will converse, behold, and exercise every variety of communication one with another as familiarly and naturally as while here in tabernacles.--J. of D., Vol. VII., p. 239. If we are faithful to our religion, when we go into the spirit world, the fallen spirits Lucifer and the third part of the heavenly hosts that came with him, and the spirits of wicked men who have dwelt upon this earth, the whole of them combined will have no influence over our spirits.--J. of D., Vol. VII., p. 240. The thrones and kingdoms of earth are frequently changing hands. Adventurers rise up or go forth and establish new governments, and in a few short years they are cast down to give place to more successful powers. All earthly things are changing hands. The gold, the silver, and other property pass from my hands to yours, and from yours to the hands of others. Shame on a people that place their affections upon this changing matter! Love God and the things that change not.--J. of D., Vol. VII., p. 337. The child who has his father's razor, or any other article dangerous for him to handle, and about the use of which he has no knowledge, when deprived of it, his trials are equal to ours, according to his capacity. We seldom think of the trials of our little ones when we say to them, you must not have this or that; you must do so and so to receive my smiles and approbation; you must not think for a moment that your judgment, wisdom, experience, and wishes are to be compared with mine. Does not the Father of all living conduct Himself in this wise towards His children? He has revealed to us that He will prepare us for glory, for life eternal,--will preserve our identity forever, if we will be guided by him. But we must be obedient to him, for He understands more than we do. We should destroy ourselves if we were suffered to take our own way; hence we are taught to suffer the Father to point out our path to an eternal duration hereafter, where our present afflictions will appear as flimsy as the shadows of the morning that flee upon the approach of day.--J. of D., Vol. VII., p. 275. If a man is worth millions of bushels of wheat and corn, he is not wealthy enough to suffer his servant girl to sweep a single kernel of it into the firs; let it be eaten by something, and pass again into the earth, and thus fulfill the purpose for which it grew.--J. of D. Vol. I., p. 253. The man who lays up his gold and silver, who caches it away in a bank, or in his iron safe, or buries it up in the earth, and comes here, and professes to be a Saint, would tie up the hands of every individual in this kingdom, and make them his servants if he could.--J. of D., Vol. I., p. 253. If I am not smart enough to take care of what the Lord lends me, I am smart enough to hold my tongue about it, until I come across the thief myself.--J. of D., Vol. I., p. 255. When I have gold and silver in my possession, which a thief may steal, or friends borrow, and never pay me back again, or which may take the wings of the morning, and I behold it no more, I only possess the negative of the true riches.--J. of D., Vol. I, p. 266. If this people will do as they are told, will live their religion, walk humbly before their God, and deal justly with each other, we will make you one promise, in the name of Israel's God, that you will never be driven from the mountains.--J. of D., Vol. I., p. 319. It is folly in the extreme for persons to say that they love God, when they do not love their brethren.--J. of D., Vol. I, p. 297. Speaking as the world view men and things, in the eyes of the vast majority of mankind, the devil is the greatest gentleman that ever made his appearance on this earth.--J. of D., Vol. IV., p. 347. I hope as I grow old, to grow wise. As I advance in years, I hope to advance in the true knowledge of God and godliness. I hope to increase in the power of the Almighty, and in influence to establish peace and righteousness upon the earth, and to bring all the sons and daughters of Adam and Eve, even all who will hearken to the principles of righteousness, to a true sense of the knowledge of God and godliness, of themselves, and the relation they sustain to heaven and heavenly beings.--J. of D., Vol. IV., p. 326. It would be better if you and I never should have anything pertaining to this world, than to lose the spirit of the gospel and love the world.--J. of D., Vol. IV., p, 342. The difficulty with the whole world in their divisions and subdivisions, is that they have no more confidence in each other than they have in their God, and that is none at all.--J. of D., Vol. IV., p. 296. There never was that necessity; there never has been a time on the face of the earth, from the time that the church went to destruction, and the Priesthood was taked from the earth, that the powers of darkness and the powers of earth and hell were so embittered, and enraged, and incensed against God and godliness on the earth, as they are at the present. And when the spirit of persecution, the spirit of hatred, of wrath, and malice ceases in the world against this people, it will be the time that this people have apostatized and joined hands with the wicked, and never until then.--J. of D., Vol. IV., p. 327. 
60077	----	(MormonTextsProject.org), with thanks to Renah Holmes and Rachel Helps THE MILLENNIUM, AND OTHER POEMS: TO WHICH IS ANNEXED, A TREATISE ON THE REGENERATION AND ETERNAL DURATION OF MATTER. BY P. P. PRATT, MINISTER OF THE GOSPEL. NEW YORK: PRINTED BY W. MOLINEUX, COR. of ANN and NASSAU STREETS. MDCCCXL. Entered, according to Act of Congress, in the year One Thousand Eight Hundred and Thirty-nine, by P. P. PRATT, in the Clerk's Office for the Southern District of New-York. PREFACE. When these Poems were first written, the Author had no intention of compiling them in one volume: they sprang into existence one after another as occasion called them forth, at times and in places, and under circumstances widely varying. Some came forth upon the bank of the far-famed Niagara, and some were the plaintive strains poured from a full heart in the lonely dungeons of Missouri where the Author was confined upwards of eight months during the late persecution; some were poured from the top of the White Mountains of New Hampshire, and others were uttered while wandering over the flowery plains and wide-extended prairies of the west; some were written in crowded halls and thronged cities, and some in the lonely forest; some were the melting strains of joy and admiration in contemplating the approaching dawn of that glorious day which shall crown the earth and its inhabitants with universal peace and rest; and others were produced on the occasion of taking leave of my family, friends, or the great congregation, on a mission to other and distant parts; and some were wrung from a bosom overflowing with grief at the loss of those who were nearest and dearest to my heart, "The Regeneration and Eternal Duration of Matter," in particular was a production in prison, which was more calculated to comfort and console myself and friends when death stared me in the face, than as an argumentative or philosophical production for the instruction of others. At length, the Author was induced to embody the whole in one volume in the hope that perhaps others might find them a source of instruction, edification, and comfort. CONTENTS. THE MILLENNIUM HISTORICAL SKETCH TRUE PATRIOTISM DISPENSATION OF THE FULNESS OF TIMES MINISTRY TO THE NEPHITES NEPHITES, LAMANITES, &c. HARMONY OF NATURE INHERITANCE OF THE SAINTS REDEMPTION OF ZION EVENING REFLECTIONS MISSION OF THE TWELVE FAREWELL REFLECTIONS IN PRISON FALLS OF NIAGARA SPRING SIGNS OF THE TIMES BIRTH-DAY IN PRISON ZION IN CAPTIVITY OUR COUNTRY O, MISSOURI, HOW ART THOU FALLEN NEW YEAR'S SONG LAMENTATION LAMENTATION, &c. FUNERAL HYMN FAREWELL MEMORIAL THE PILGRIM GENERAL CONFERENCE, FAREWELL THE DOWNFALL OF BABYLON PRATT'S DEFENCE PRATT'S DELIVERANCE VISIT TO THE WHITE MOUNTAINS REGENERATION AND ETERNAL DURATION OF MATTER JUST PUBLISHED, _And for Sale by P. P. PRATT,_ A HISTORY OF THE LATE PERSECUTION IN MISSOURI ALSO, THE VOICE OF WARNING; OR, AN INTRODUCTION TO THE DOCTRINE OF THE LATTER-DAY SAINTS. Our Books are to be obtained at our meetings, and of our travelling Preachers, and also at such Book Stores as we shall advertize hereafter. THE MILLENNIUM. CHAPTER I. Introduction--Location of the Ten Tribes--The way prepared--Their return to their own lands--The waters divided--Their return contrasted with their going out of Egypt. A glorious theme the sacred muse inspires, Cheers up the soul, and tunes the sounding lyre: Lights the dark vale of sorrow, pain and wo, And gives to man a paradise below. The joyful time, by prophets long foretold, At length comes rolling on the astonished world: When God, the second time, should set his hand, To gather Israel to their promised land. An ensign to the nations now is reared, The standard waving, and the way prepared; Let kings and empires tremble at his word, The gentle nations all their aid afford. What though Assyria's captives long and lone,[A] Have wandered outcasts to the world unknown, In some far region to the frozen north, Where pale Borealis sends his meteors forth!! Where fields of ice unbounded block the road, To keep intruders from their drear abode; Where no sweet flowers the dreary landscape cheer, Nor plenteous harvests crown the passing year? What though the land where milk and honey flowed, And peace and plenty crowned their blest abode, Has by the Gentiles long been trodden down, And desolation reigned o'er all the ground? Yet soon the icy mountains down shall flow, The parched ground in springs of water flow, The barren desert yield delicious fruit, Their souls to cheer, their spirits to recruit; Mountains before them levelled to a plain, The valleys rise, the ocean cleave in twain, The crooked straightened, and the rough made plain, The way prepared, lo, Israel comes again! The seven streams of Egypt's rolling flood Shall feel the power and might of Israel's God, Their waves on heaps, like towering mountains rise, They cross dry shod, with wonder and surprise. And thus with joy Assyria's captives come, In grand procession to their ancient home; A scene of joy and wonder more sublime Than all that passed in hardened Pharaoh's time. When captive Israel raised to heaven their cry, And Moses came, commissioned from on high, Poured the ten plagues on Egypt with his rod, The monarch trembling, owned the power of God, And filled with envy, rage, and wild dismay, Thrust Israel forth, and bade them haste away; Then moved with wild despair that all was lost, He straight pursued them with his numerous host; Before them stretched the vast expanded sea, And mountains, on each side, hedged up the way, The roar of chariots armed, pressed on their rear In dread array, and filled their souls with fear: Till Moses o'er the sea stretched forth his rod, And cleared a passage through the mighty flood, And soon, with safety, led his armies through, But Pharaoh, close behind, did still pursue; The floods returning with majestic roar, His armies sunk, o'erwhelmed, to rise no more; While Israel still pursued their joyous way, Their God, in fire by night, in cloud by day Before them moved, majestic to behold! Until on Sinai's mount the thunder rolled, And lightnings flaming in one general glare, While clouds of smoke hung on the darkened air. Jehovah spake! the trumpet, long and loud, Earth's whole foundation to the centre bowed. Israel and Moses quaking stood around, A sudden trembling seized the solid ground. Moses, at length, drew near; the law was given, Of justice, equal weights, and measure even: And angels' food became their constant bread, A month on quails their numerous hosts were fed, The rock was smitten, and a fountain burst,-- Poured forth its cooling stream to quench their thirst. His angel led them all their journey through; The nations trembling, fainted at the view; Their mighty walls fell tumbling to the ground, Destruction swept the nations, all around. But lo! a scene more glorious strikes my view Than Israel ever saw or Egypt knew: Ten thousand times ten thousand I behold, Returning home, as prophets long foretold: Sing, O ye heavens! let earth rejoice again, And all prepare for king Messiah's reign. [Footnote A: The Ten Tribes.] CHAPTER II. Situation of the Jews, from their dispersion to the present time, and the desolation of their land and city--Their restoration to the Land of Canaan--Rebuilding of Jerusalem and the Temple. Lo! Judea's remnants--long dispersed abroad, Without a prophet, king, or priest of God-- Have wandered exiles from their native home, To darkness doomed, till their deliverance comes. Their city, once so glorious to behold, Their temple, decked with precious stones and gold, The seat of wisdom, and the light of kings, Where mighty nations did their tribute bring, Have long remained in one wide ruin round, And desolation reigned o'er all the ground. But comfort ye my people, saith your God; Proclaim the joyful tidings far abroad: Thy sins are pardoned, and thy warfare o'er, Thy sons and daughters now shall grieve no more; But kings thy nursing fathers shall become; Their ships, and beasts, and chariots bring thee home. The Gentiles, in their arms, thy sons return; Thy daughters on their shoulders shall be borne. Trees crowned with fruit their fainting souls shall cheer, Their desert land like Eden shall appear; Their fields, where desolation long has reigned, Shall now, be fenced, and tilled, and sowed again; And flocks and herds, in plenty shall be seen, O'er all the plains they feed in pastures green. Thy ruined cities shall in splendor rise, Thy lofty towers point upwards to the skies; Thy temple reared, most glorious to behold, Its courts adorned with precious stones and gold: All things restored, as prophets long declared, Thus king Messiah's way shall be prepared. CHAPTER III. Situation of the remnant of Joseph from the fall of the Nephites A. D. 400, to the discovery of America by Columbus--Effect upon the natives at first view of European vessels--Kind reception of the Europeans by the natives--War with the Indians and their defeat--Rapid settlement of the eastern shores--The war renewed, subsequent sufferings of the Colonies--They again drive the red man--Their settlements advance to the Ohio and the lakes--Further struggle of the natives, their final submission. Rise, heavenly muse, and leave those scenes of joy, Awhile let other climes, thy pen employ, Extend thy vision, cross the mighty deep, And o'er Columbia's scenes in anguish weep. See Joseph's remnants, long in darkness dwell, Since by their hands a mighty nation fell.[A] The light which once illumed their happy land, Where towns and cities did in order stand, Had slumbered long beneath their mouldering towers. Their flowery landscape, and their shady bowers. Had long been scenes of cruelty, and blood, The scourge and wrath of an avenging God: When lo! a scene of wonder, struck their view; O'er the vast deep, an object strange and new, Came gliding swiftly onward to the shore, Part fish, part fowl, or something to adore; They gazed, with admiration and delight, As plainer still the object hove in sight: Nor little dreamed, the Gentiles were at hand, To smite and drive them, from their blessed land. With warmest friendship, they their guests sustain, Until too late, they find their struggles vain: Whole fleets and armies, lined their lengthened shore; With din of armour bright, and cannon's roar; Their cities burned, and drenched with human gore, They sunk in ruin, and were known no more. See Gentile cities on a sudden rise, Their lofty spires point upward to the skies, Where late the shades, spread o'er the red man's grave, A sacred bower in memory of the brave. See boundless forests still around them spread, From north to south, an immeasurable shade; Where mighty chieftains oft the signal gave, And struggled long, their country for to save. Tribes rose to vengeance while their councils rung, And liberty still thundered from their tongues; Onward they rushed with rage and wild despair, The midnight war-whoop rent the darkened air; While terror seized their unsuspecting prey, And blood of infants marked their dreadful way! Towns wrapped in flames and women captive led, Where cruel torture filled their souls with dread. Once more the Gentile stung with keen revenge; Pursues the red skin o'er the woodland range, Till darkened swamps become their wild retreat; And there prepared, the advancing foe they meet. With desperation they their cause maintain; Till many a chieftain fell,--their struggle vain, Till by superior force o'erpowered they yield, And leave the pale-face master of the field. From the St. Lawrence's snow invested wilds, To Florida, where constant verdure smiles, Their towns and cities sprinkle all the shore; The midnight war-whoop there is heard no more. But as their rapid settlements advance, To the dark wilds, round Erie's vast expanse, Or o'er the Alleghanies bend their course, Where broad Ohio's waters have their source; The natives roused once more in dread array, Assert their rights, spread terror and dismay; Till over-powered again, they take to flight, And with reluctance yield their lawful right. But tribes remoter still, with dread surprize, Alarmed at their approach, vindictive rise, Renew the conflict with redoubled force, With dreadful slaughter mark their vengeful course, Till checked by force superior to their own, Again they fly discouraged and undone, Reduced in numbers, give the struggle o'er, Tamely submit, and seek their rights no more. [Footnote A: The Nephites.] CHAPTER IV. The American Revolution--Its effects upon other nations--French Revolution--Revolution of Greece, Poland, &c--Present prosperity of the United States of America--Present state of the Indians--Indian prayer. Meantime the Gentiles break their foreign yoke, While tyrants tremble at the dreadful stroke, Assert their freedom, gain their liberty, And to the world proclaim Columbia free. O'er ocean's wave triumphant in the breeze, Her banner floats o'er all the distant seas, Where dire oppression, long with tyrant sway, Had ruled mankind, and led them far astray. With admiration seized, the nations all, Filled with delight Columbia's deeds extol; And gazing still, they catch the sacred fire, And love of liberty their souls inspire. While nations oft in their extended plan; From slumber wake to claim the rights of man, Empires o'erturned, and tyrants headlong hurled, The voice of freedom echoes round the world. First, France arose, in triumph led the way, Till love of conquest led them far astray; And dire ambition seized the helm of state, Through seas of blood, where millions met their fate: Till they reluctant give the struggle o'er, And rest content with rights enjoyed before. And next the Greeks their ancient spirit caught, From long oppression roused they bravely fought, They burst the Moslem chains emerging free, Through seas of blood obtained their liberty. Poland in turn received the sacred fire, Her noble sons for freedom did aspire; And struggling long at length they bravely fell. But cease, my muse; the tale forbear to tell, And turn again unto the favored shore, Where freedom's genius kindly hovers o'er, See states and nations joyfully extend, Their wide domain almost from end to end; From the far eastern shores of rugged Maine, To wild Missouri's rich and flowery plains, The harvest fields with rural plenty crowned; And flowery gardens flourish all around; The humble cottage and the lofty dome, Each crowned with plenty form an equal home See on her lakes, and on her thousand streams, Her vessels float impelled by sail or steam. While busy commerce floats along her seas, With sails expanded wide before the breeze; Far o'er the wave her rich produce they bear, And in return bring every kind of ware, To clothe her sons, her daughters to array, In linen fine and silk and purple gay; Thus peace and plenty crown Columbia's soil, A rich reward of industry and toil. Lo! the poor Indian, if he chance to roam O'er the wide fields he once could call his own; Where oft in youth he sported in the chace, Mourning the change, he scarcely knows the place; With bursting heart his streaming eyes survey The sacred mound where lies his father's clay. O'erwhelmed with grief to heaven he lifts his eyes Before the throne his prayers like incense rise: Great Spirit of our fathers lend an ear, Pity the red man--to his cries give ear, Long hast thou scourged him with thy chastening sore, When will thy vengeance cease, thy wrath be o'er; When will the white man's dire ambition cease, And let our scattered remnants dwell in peace? Or shall we, (driven to the western shore) Become extinct and fall to rise no more? Forbid, great Spirit; make thy mercy known, Reveal thy truth, thy wandering captives own, Make bare thine arm of power for our release, And o'er the earth extend the reign of peace. CHAPTER V. Coming forth of the fulness of the Gospel--Restoration of the Indians and their gathering West of the Mississippi, by the present administration in fulfilment of prophecy--Commission and Ministry of the servants of God in the last dispensation--Commencement of the gathering of the Gentile Church--Their persecution and dispersion in fulfilment of prophecy, from which reflections are drawn on the subject of persecution in general--The enduement of the servants of God and their ministry among all nations--The power of God displayed in making bare his arm in the eyes of all nations--They flow to Zion--Possess the land in peace--Build up a holy city no more to be thrown down--The wars, earthquakes, pestilences, famines and signs in heaven above anil earth beneath which are to precede the Millennium--The resurrection of the saints--The coming of Christ with all his saints--The burning of the wicked--The restitution of the earth with all its blessings. Ye gloomy scenes far hence, intrude no more; Sublimer themes invite the muse, to soar In loftier strains, while scenes both strange and new, Burst on the sight and open to the view. Lo! from the opening heavens in bright array, An angel comes, to earth he bends his way, Reveals to man in power, as at the first, The fulness of the Gospel long since lost. See earth obedient from its bosom yield! The sacred truth it faithfully conceal'd, The wise confounded startle at the sight, The proud and haughty tremble with affright; The hireling priests against the truth engage, While hell beneath stands trembling filled with rage. False are their hopes and all their struggles vain, Their craft must fall and with it all their gain; The deaf must hear, the meek their joy increase, The poor be glad and their oppression cease. See Congress stand in all the power of state, Destined, like Cyrus, now to change the fate Of Joseph's scattered remnants! long oppressed, And bring them home unto a land of rest; Beyond the Mississippi's rolling flood, A land before ordained by Israel's God! Where Zion's city shall in grandeur rise, And fill the wondering nations with surprise. From north, and south, and east behold them come By tens of thousands to their destined home! From heaven's king commissioned to proclaim Repentance, and baptism in his name, His servants to the Gentiles lift their voice, While tens of thousands in the sound rejoice, And they to Zion bend their joyful way, With songs of joy and gladness hail the day. The priests and people filled with dread surprise, Alarm'd at their approach vindictive rise, And lest the power of truth should still prevail, They think to cause the prophecy to fail. And if by fire and sword the saints they drive, While other sects and parties grow and thrive, As bloody persecution lifts her thong, All parties cry at once, the saints are wrong; For if they were the chosen of the Lord, He would protect them and fulfil his word. O fools, and slow of heart to understand The prophecies concerning Zion's land. Have ye not read the words of them of old? When wrapt in vision clear they have foretold The wicked deeds that you of late fulfil'd, The scenes that have transpired on Zion's hill? He that is truly wise will search and see, He that's already blind more blind shall be; One truth is clear, the ransom'd shall return, Another is, the wicked shall be burned. How vain the thoughts that stripes would change the mind, Convince the judgment and convert mankind, Or cruel scourge of mobs with all their rage, Make man believe that this enlightened age Needs no repentance, faith, nor nothing more Than the religion they enjoyed before. If persecution were good argument, Why not the Jews make ancient saints repent? Paul of all men the hardest to reclaim, Stoned, whipt, imprisoned, still remained the same; Ten thousand heretics rejoiced in fire, While priests for their conversion did aspire. 'Tis true the Romans many converts made, When they the inquisition call'd to aid, Perhaps these modern times have made a few, Who turn'd from saints to join the drunken crew; But persecution spreads the truth abroad, Make servants bolder in the cause of God. Adds to their numbers, twice ten thousand more, And makes them stronger than they were before. See men commission'd in Messiah's name, Wide o'er the earth the joyful news proclaim; While from on high the spirit's power descends On all the saints that bow to his commands, The deaf shall hear, the blind their sight receive, The dumb shall sing with joy, the dying live, The lame shall leap, and all mankind behold Jehovah's arm made bare, like days of old. While his elect to Zion gather home, From every tribe and nation see them come. See o'er the land where desolation reign'd, The saints in peace, enjoy their rights again. Rise, crown'd with light, imperial Zion rise, Prepare to meet the city from the skies, Let Joseph's remnants at thy gates attend, Walk in thy light, and in thy temple bend, While Gentile saints thy spacious courts shall throng, And join their voices in the general song; No more shall proud oppression drive the hence, Nor terror come, for God is your defence Come, gentle muse, suspend the joyful lay, And o'er the earth let's take a wide survey; Soft touch the lyre in slow and mournful strains, And sing of scenes where death and sorrow reign; See dire commotion seize the nations all, While blood and war the stoutest hearts appal, Kingdom on kingdom in confusion hurl'd, System on system wreck'd throughout the world, Sect against sect in bloody strife engage, Man against man in single combat rage, While widows mourn the loss of husbands slain, And virgins for their bridegrooms weep in vain, While pining famine wastes their strength by day, And pestilence oft seizes on its prey; Earthquakes in turn in bellowing fury roar, And ocean's waves roll frightful to the shore. See through the heavens the sun in sackcloth mourn, The moon to blood in frowning anger turns, The stars affrighted from their spheres are hurled, System on system wreck'd and world on world, Earth's whole foundation to the centre nods. And nature trembling feels the power of God. While Michael sounds the trumpet loud and long, See from their graves the saints unnumbered throng; See through the air the ocean and the earth, Their dust reviving bursting into birth, See bone to bone in perfect order fly, While sinews, flesh, and skin their place supply; And every hair all number'd in its place, Immortal beauty does their temples grace. Thus formed anew with joy they mount on high, And wing their passage to the upper sky; Meantime the heavens rend while wrapt in fire, The nations see the glory of Messiah! With all the saints to earth he bends his way; In flames descends, who can abide the day? The great, the rich, the mighty loudly call, Saying, ye rocks and mountains on us fall. But fire consumes the wicked, branch and root, And leaves their ashes trodden under foot. Behold the Mount of Olives rend in twain, While on its top he sets his feet again! The islands at his word obedient flee! While to the north he rolls the mighty sea! Restores the earth in one, as at the first, With all its blessings, and removes the curse. CHAPTER VI. The binding of Satan--Pouring out of the spirit upon all flesh--Harmony of all the beasts of the earth, while peace and the knowledge and glory of God shall cover the earth as the waters cover the sea--The faith of Abel the first martyr--Enoch's song--The testimony of many of the holy prophets and apostles--And the general expectation of all the saints in all nations and generations. Lo! Satan bound in chains shall rage no more, Nor tempt mankind till thousand years are o'er; But perfect peace and harmony extend Their wide domain to earth's remotest ends, All flesh shall feel the spirit from on high, The wolf and lamb in peace together lie. The cow and bear shall feed in pastures green, While in the shade their young ones shall be seen, The lion cease to be a beast of prey, And like the harmless ox shall feed on hay; The little child secure from harm shall stray O'er poisonous serpent's dens shall fearless play; In all God's holy Mount shall naught destroy, But men for pruning hooks their spears employ; Their swords to ploughshares turned, shall till the ground, While plenteous harvests flourish all around, And earth o'erwhelm'd with knowledge of the Lord, Like as the waters fill the mighty flood; While king Messiah reigns the king of kings, And saints and angels join his praise to sing. Hail glorious day, by prophets long foretold; And sought by holy men from days of old; Who found it not, but readily confessed, As pilgrims here, they sought a promised rest. Hear Abel groan, as first he yields to death, And is succeeded by his brother Seth; He dies in faith to wait till Christ appears; To rise and reign with him a thousand years. Hear Enoch too, the wondrous scene foretell, While future glories did his bosom swell; The vail was rent, while wonders strange and new Before him rose, and opened to his view. Long, long he heard the earth in anguish mourn; Saw heaven weep, while oft his bowels yearn'd; While all eternity, with pain beheld The scenes of sorrow which his bosom swell'd: He saw the Lamb on Calvary expire, While rocks were rent, and cities wrapt in fire; He saw him burst the tomb, and mount on high Enthroned in glory 'mid the upper sky. Obtain'd the promise, he would come again To earth, in triumph with his saints to reign; His soul was glad with joy he tuned the lyre; And sung the glorious reign of king Messiah. Hosanna to the Lamb that shall be slain; All hail the day when Zion comes again; Out of the earth the truth in power he sends, While righteousness from heaven shall descend, And these shall sweep the earth as with a flood, To gather out the purchase of his blood; Unto the Zion which he shall prepare; And Enoch with his city meet them there, When all the ransom'd saints shall join the lay, And shout Hosanna in eternal day. Wide o'er the earth, the Saviour's name extend; And peace o'er all prevail from end to end. Thus Enoch sang, while all the heavenly choir; Join'd in Hosanna to the king Messiah. Noah too, by faith beheld the scene afar; And as a type, he did the ark prepare. Condemned the world, by water overthrown, While to his view the light triumphant shone, He gazed with joy on all the glorious scene, But mourn'd the darkness that should roll between. Abram with joy beheld the day of rest; When in his seed all nations should be bless'd, And gladly wandered as a pilgrim here; And fell asleep to wait till Christ appears-- In sure and certain hope to rise and reign In Canaan's land, a right he had obtained. Isaac and Jacob had the glorious view, Rejoiced in death and so did Joseph too; While patient Job in pain look'd far away, Saw his Redeemer in the latter day, Stand on the earth, while he himself should rise And in the flesh behold him with his eyes. Moses and Joshua, Samuel and Isaiah, Did each in turn this solemn truth declare; While David tuned the lyre in joyful lays, Spake of Messiah's reign, and sung his praise. Ezekiel, Daniel, Joel, Zachariah, And Malachi, have spoken of Messiah; When he should set his feet on earth again, Burn up the proud, and o'er the nations reign. Jesus and Peter, John and James, and Paul, The time would fail me here to mention all; Who wrapt in vision clear in turn foretold, The day of wonders I would fain unfold. Lehi, Nephi, Alma and Mosiah, Abinedi, who once rejoiced in fire; Mormon, Moroni and Ether testified; For this they lived, and in this faith they died; And all the saints of God in all the earth, Down from old Adam to the latest birth; And all the vast creations which extend, Through boundless space till man can find no end, And all the heavenly host around the throne, Shall sound his praise in reverential tone. Millions unnumber'd at his feet shall fall, Hail him as king, and crown him Lord of all. HISTORICAL SKETCH FROM THE CREATION TO THE PRESENT DAY. In Three Parts PART FIRST. When earth's foundation first was laid, The heavens in order stood; And all the works God's hand had made, His word pronounced good. But soon the happy scene was changed, For man to whom 'twas given, To choose the way of life or death, Trangressed the law of heaven. And thus the evil seed was sown, And death through all their race; In which creation long has groaned; In pain to be released. 'T was then the scene of love began To be revealed on earth; By angels borne from heaven to man The gospel's heavenly birth. The God of heaven shall send his son, For man to bleed and die; And rise again that man may rise, And reign with him on high. Repentance and baptism then By angels were revealed, The holy ghost descending down, The heirs of glory seal'd. Thus men began to exercise Their faith in Jesus' word, With joy to embrace the gospel plan, And call upon the Lord. But many then would not believe, But soon forgot the Lord; Soon Enoch rose with mighty power, Being call'd to preach the word. He preach'd repentance and baptized, Through all the happy land, The people who in Zion dwelt, Were of one heart and mind. At length the city was not found, For God received it up; The residue were left to drown, And in the prison shut. But Noah the Eighth was saved by faith, When warn'd an ark to build, And seven of his family, From whom the earth was fill'd. PART SECOND. Again the nations left the Lord To worship stocks and stones, Forgot the wonders of the flood, And sunk in darkness down; And then again was God reveal'd To Abram, his friend, Called him to leave his house and home, To view a chosen land. To thee and to thy seed, he said, I give this blessed land, Though like the stars for multitude, And numerous as the sand. But Abraham died a stranger in The land 'twas to him given, Nor owned a place to set his foot, On it beneath the heaven. His seed possessed it for a while, Became a sinful host; And then ten tribes were led away, And to our knowledge lost. From time to time were led away, Of Israel's chosen seed, Dispersed o'er islands of the sea, As all the prophets read. And thus the ages rolled away, The appointed time drew near, As all the prophets had declared That Christ must soon appear. John, like a bright and morning star Rose to prepare his way, Proclaimed repentance, and baptized Whoever would obey. The son of God at length appeared, And was baptized by John, The Father sent the spirit down And owned him for his son. He to his own the gospel preached, His own received him not, Despised all his mighty works, And counted him as naught. At length their Lord they crucified, While nature stood amazed, The solid rocks in sunder rent, While Jew and Gentile gazed. But soon the third bright morn appeared, When, rising from the dead, To his disciples he appeared And thus unto them said: PART THIRD. Go ye, and preach in all the world, Baptizing in my name, He that believes and is baptized Salvation shall obtain. Then rising from Mount Olivet Unto his Father's throne, On high to reign until he claims The kingdoms for his own. His servants then, in mighty power, Soon made his gospel known, The Jews reject while Gentiles come, And glad their Saviour own. The Jews dispersed through all the earth, Jerusalem trodden down, In desolation long has lain, And cursed has been the ground. The Gentile churches for a while Produced the natural fruit, Being grafted in the natural vine, Partaking of the root. But soon the fruit became corrupt, By flatteries and lies, Teachers in pride were puffed up, The simple truth despised. Great Babylon at length arose, In mighty power to reign, Nations and kings became corrupt, And many saints were slain. The scriptures of their plainness robbed, And mystery thrown around, That men might sup her golden cup, And all true knowledge drown. Thus generations long have passed, And age on ages rolled, The latter day approaching fast, Its glories to unfold. Our fathers of the Gentile race Traversed the western main, And found a wide extended land, Of valley, hill, and plain. This land was peopled with a race, Which long had dwelt alone, No record nor tradition traced Their origin unknown. The Lord in mercy has disclosed The truth so long concealed, The record found beneath the ground Has glorious things revealed. This is the land which Moses blessed, To Joseph and his seed; These are the everlasting hills, 'T was for his bounds decreed. CHARITY AND TRUE PATRIOTISM. Behold the man whose tender heart Expanded with a Saviour's love, Wide as eternity expands, His bowels with compassion move. He looks on Zion from afar, He hears the captive exiles groan, Then leaves his wife and children dear, His brethren and his peaceful home. And hastens at his Lord's command To call his brethren from afar, As volunteers for Zion's land, That in her sorrows they may share. He dare assert her injured cause, And sound the trump of freedom when They trample on his country's laws, And disregard both God and man. His distant brethren hear the sound, And rise to march to Zion's land; Behold the armies gathering round Against the powers of hell to stand. The little stone begins to roll, It shall prevail and never cease, But fill the earth from pole to pole With freedom, union, love and peace. THE OPENING OF THE DISPENSATION OF THE FULNESS OF TIMES. When earth in bondage long had lain, And darkness o'er the nations reigned, And all man's precepts proved in vain, A perfect system to obtain: A voice commissioned from on high; Hark, hark, it is the angel's cry, Descending from the throne of light, His garments shining clear and white. He comes the gospel to reveal In fulness, to the sons of men; Lo! from Cumorah's lonely hill, There comes a record of God's will! Translated by the power of God, His voice bears record to his word; Again an angel did appear, As witnesses do record bear. Restored the priesthood, long since lost, In truth and power as at the first, Thus men commissioned from on high, Came forth and did repentance cry. Baptizing those who did believe, That they the spirit might receive, In fullness as in days of old, And have one shepherd and one fold. SECOND PART. Ye Gentile nations, cease your strife, And listen to the words of life; Turn from your sins with one accord, Prepare to meet your coming Lord. Let Judah's remnants far and near The glorious proclamation hear, For Israel and the Gentiles too, The way to Zion shall pursue. Their voices and their tongues employ In songs of everlasting joy; The mountains and the hills rejoice, Let all creation hear his voice. From north to south, from east to west, In thee all nations shall be blessed, When Abram and his seed shall stand Unnumbered on the promised land. CHRIST'S MINISTRY TO THE NEPHITES. The solid rocks were rent in twain, When Christ the Lamb of God was slain; The sun in darkness veiled his face, The mountains moved and left their place. And all creation groaned in pain Till the Messiah rose again; When earth did cease her dreadful groans, The sun unveiled his face and shone; The righteous that were spared alive, With joy and wonder did believe, And soon together they convened Conversing on the things they'd seen: Which had been given for a sign, When lo, they heard a voice divine, And as the heavenly voice they heard The Lord of glory soon appeared. SECOND PART. With joy and wonder all amazed, Upon their glorious Lord they gazed, And wist not what the vision meant But thought it was an angel sent While in their midst he smiling stood, Proclaimed himself the son of God, He said come forth and feel and see, That you may witness bear of me. And when they all had felt and seen Where once the nails and spear had been, Hosanna they aloud proclaimed, And blessed and praised his holy name, He then proceeded to make plain His gospel to the sons of men, The prophecies he did unfold, Yea, things that were in days of old. And every thing that should transpire Till element should melt with fire, Commanding them for to record The sayings of their risen Lord; That generation should be blessed, And with him in his kingdom rest; But, O! what scenes of sorrow rolled When he the future did unfold! PART THIRD. Four generations should not pass Until they'd turn from righteousness, The Nephite nation be destroyed! The Lamanites reject his word, The gospel taken from their midst, The record of their fathers hid, They dwindle long in unbelief, And ages pass without relief, Until the Gentiles from afar, Should smite them in a dreadful war, And take possession of their land, And they should have no power to stand. But as their remnants wander far, In darkness, sorrow and despair, Lo! from the earth their record comes To gather Israel to their homes. First to the Gentiles 'tis revealed, The prophecy must be fulfilled; That they may know and understand His gospel, and no more contend. Hear! O ye Gentiles, and repent, To you is this salvation sent; God to the Gentiles lifts his hand, To gather Israel to their land. THE NEPHITES, LAMANITES AND GENTILES. O who that has search'd in the records of old, And read the last scenes of distress; Four and twenty were left who with Mormon beheld, While their nation lay mouldering to dust. The Nephites destroyed, the Lamanites dwelt, For ages in sorrow unknown; Generations have pass'd, till the Gentiles at last, Have divided their lands as their own. O, who that has seen o'er the wide spreading plain The Lamanites wander forlorn, While the Gentiles in pride and oppression divide The land they could once call their own. And who that believes does not long for the hour When sin and oppression shall cease, And truth, like the rainbow, display through the shower, That bright written promise of peace. O, thou afflicted and sorrowful race, The days of thy sorrow shall end; The Lord has pronounced you a remnant of His, Descended from Abram his friend. Thy stones with fair colors most glorious shall stand, And sapphires all shining around; Thy windows of agates in this glorious land, And thy gates with carbuncles abound. With songs of rejoicing to Zion return, And sorrow and sighing shall flee; The powers of heaven among you come down. And Christ in the centre will be. And then all the watchmen shall see eye to eye, When the Lord shall bring Zion again; The wolf and the kid down together shall lie, And the lion shall dwell with the lamb. The earth shall be filled with knowledge of God, And nothing shall hurt or destroy, And these are the tidings we have to proclaim,-- Glad tidings abounding with joy. THE HARMONY OF NATURE, OR FREEDOM, PEACE, AND LOVE. Hark! listen to the gentle breeze, O'er hill or valley, plain or grove, It whispers in the ears of man, The voice of freedom, peace and love. The flowers that bloom o'er all the land, In harmony and order stand, Nor hatred, pride or envy know, In freedom, peace and love they grow. The birds their numerous notes resound, In songs of praise the earth around, Their voices and their tongues employ, In songs of freedom, love and joy. And then behold the crystal stream, With multitudes of fishes teem; In silent joy they live and move, In freedom, union, peace and love. SECOND PART. The mountains high, the rivers clear, Where heaven sheds her dews and tears, In silence, or with gentle roar, The God of love and peace adore. The earth, and air, and sea, and sky, The holy spirit from on high, And angels who above do reign, Cry peace on earth, good will to men. But most of all a Saviour's love, Was manifested from above, He died and rose to life again, Our freedom, love and peace to gain. But man,--vile man, alone seems lost, With hatred, pride and envy tossed, His hardened soul does seldom move, In freedom, union, peace or love. For him, let all creation mourn; O'er him did Enoch's bosom yearn, Till he was promised from above, A day of freedom, peace and love. INHERITANCE OF THE SAINTS. "Blessed are the meek, for they shall inherit the earth." This earth shall be a blessed place, To saints celestial given; Where Christ again shall show his face, With the redeemed of Adam's race, In clouds descend from heaven. Yes, when he comes on earth again, The wicked burn as stubble; Thus all his enemies are slain, And o'er the nations he shall reign, And end the scenes of trouble. The trump of war is heard no more, But all their strife is ended; While Jesus shall all things restore To order, as they were before, And peace o'er all extended. Sing, O ye heavens! let earth rejoice, While saints shall flow to Zion, And rear the temple of his choice, And in its courts unite their voice, In praise to Judah's Lion. Hosanna to the reign of peace! The day so long expected; When earth shall find a full release, The groanings of creation cease, The righteous well protected. Come, sound his praise in joyful strains. Who dwell beneath his banner; He'll bind old Satan fast in chains, And wide o'er earth's extended plains, The nations shout _Hosanna._ REDEMPTION OF ZION. Lo, far in the realms of Missouri, When peace crowns the meek and the lowly, The loud storms of envy and folly May roll all their billows in vain. The wicked, with evil intention, May rouse all their powers of invention, With lying, intrigue and contention, Their end will be sorrow and pain. The saints, crowned with songs of rejoicing, To Zion shall flow from all nations, Escaping the great conflagration, They find out the regions of peace. Though scattered and driven asunder. As exiles and pilgrims to wander, A scene on which angels do ponder, Yet Jesus will bring their release. When empires of Babel shall tumble, Their fabrics in ashes shall crumble, The Lord will provide for the humble A city of refuge and peace. There, there the Lord will deliver The soul of each faithful believer, And save them forever and ever, And sorrow and sighing shall cease. The saints for those blessings aspire, And wait with exceeding desire, Till earth shall be cleansed by fire, And they their inheritance gain. Hosanna, such blessings inspire A song from the heavenly choir, They sing of the coming Messiah, From heaven in glory to reign. REFLECTIONS ON A SUMMER EVENING. Another day has fled and gone, The sun declines in western skies, The birds retired, have ceased their song, Let ours in pure devotion rise. The moon her splendid course resumes, She sheds her light o'er land and sea, The gentle dews in soft perfumes Fall sweetly o'er each herb and tree. While here in meditation sweet, Those happy hours I call to mind, When with the saints I oft have met, Our hearts in pure devotion joined. Those friends afar I call to mind, When shall we meet again below; Their hearts affectionate and kind, How did they soothe my grief and woe. As flow'rets in their brightest bloom, Are withered by the chilling blast, So man's fond hopes are like a dream, His days how fleet, how swift they pass. But cease this melancholy moan, Nor sigh for those who will not come, For Israel surely will return To Zion and Jerusalem. There is a source of pure delight For ever shall support my heart: For Zion's land's revealed to sight, Where saints will meet no more to part. MISSION OF THE TWELVE. How fleet the precious moments roll, How soon the harvest will be o'er: The watchmen seek their final rest, And lift a warning voice no more. Another year has roll'd away And took its thousands to the tomb; Its sorrows and its joys are fled, To hasten on the general doom. And eighteen hundred thirty five. Is rolling swiftly on the wing, And soon the leaves and tendrils thrive; A token of returning spring. The fulness of the gospel shines With glorious and resplendent rays; The earth and heav'ns show forth their signs. As tokens of the latter days. SECOND PART. Ye chosen twelve, to you are given, The keys of this last ministry-- To every nation under heaven, From land to land, from sea to sea. First to the Gentiles sound the news Throughout Columbia's happy land, And then before it reach the Jews, Prepare on Europe's shores to stand. Let Europe's towns and cities hear The gospel tidings angels bring; The Gentile nations far and near, Prepare their hearts His praise to sing. India's and Afric's sultry plains Must hear the tidings as they roll-- Where darkness, death and sorrow reign, And tyranny has long controlled. Listen, ye islands of the sea-- For every isle shall hear the sound: Nations and tongues before unknown, Though long since lost, shall soon be found. And then again shall Asia hear, Where angels first the news proclaimed: Eternity shall record bear, And earth repeat the loud, Amen. The nations catch the pleasing sound, And Jew and Gentile swell the strain, Hosanna o'er the earth resound, Messiah then will come to reign. FAREWELL. Farewell, my kind and faithful friend-- The partner of my early youth, While from my home my steps I bend, To warn mankind and teach the truth. How oft in silent evening mild, I to some lonely place retire-- Thy love and kindness call to mind, Then lift a voice in humble prayer. O Lord, extend thine arms of love, Around the partner of my heart, For thou hast spoken from above, And called me with my all to part. Preserve her soul in perfect peace, From sickness, sorrow and distress, Until our pilgrimage shall cease. And we on Zion's hill shall rest. How gladly would my soul retire With thee, to spend a peaceful life, In some sequestered humble vale, Far from the scenes of noise and strife. Where men should grieve our souls no more, Nor rage of sin disturb our peace; Our troubles, toils and sufferings o'er, Their lies and persecutions cease. PART SECOND. But lo! the harvest wide extends-- The fields are white o'er all the plain-- The tares in bundles must be bound, While we with care secure the grain. Shall we repine when Jesus calls, Or count the sacrifice too great, To spend our lives as pilgrims here, Or loose them for the gospel's sake? When Jesus Christ has done the same, Without a place to lay his head, A pilgrim on the earth he came, Until for us his blood was shed. Shall we behold the nations doomed To sword and famine, blood and fire, Yet not the least exertion make, But from the scene in peace retire? No; while his love for me extends, The pattern makes my duty plain-- I'll sound to earth's remotest ends, His gospel to the sons of men! Farewell, my kind and faithful friend, Until we meet on earth again-- For soon our pilgrimage shall end, And the Messiah come to reign. REFLECTIONS. IN PRISON, APRIL, 1839. O freedom, must thy spirit now withdraw From earth, returning to its native heaven, There to dwell, till armed with sevenfold vengeance It comes again to earth with king Messiah, And all his marshalled hosts in glory bright, To tread the winepress of Almighty God, And none escape?--ye powers of heaven forbid;-- Let freedom linger still on shores of time, And in the breasts of thine afflicted saints, Let freedom find a peaceful retirement,-- A place of rest;--till o'er the troubled earth-- Mercy, justice, and eternal truth, While journeying hand in hand to exalt the humble And debase the proud, shall find some nation Poor, oppressed, afflicted and despised, Cast out and trodden under foot of tyrants Proud, the hiss, the bye-word, and the scorn of knaves:-- And there let freedom's spirit wide prevail. And grow, and flourish--'mid the humble poor, Exhalted and enriched by virtue, Knowledge, temperance, and love--till o'er the earth Messiah comes to reign;--the proud consumed. No more oppress the poor.-- Let Freedom's eagle then, (forthcoming, like The Dove from Noah's Ark) on lofty pinions soar, And spread its wide domain from end to end, O'er all the vast expanse of this wide earth,-- While freedom's Temple rears its lofty spires Amid the skies, and on its bosom rests! A cloud by day and flaming fire by night!! But stay, my spirit, though thou feign would'st soar On high; mid scenes of glory, peace and joy; From bondage free, and bid thy jail farewell:-- Stop,--wait awhile,--let patience have her perfect work, Return again to suffering scenes through which The way to glory lies; and speak of things Around thee,--thou art in prison still. But spring has now returned, the wintry blasts Have ceased to howl through my prison crevices. The soft and gentle breezes of the south Are whistling gayly past; and incense sweet On zephyr's wing, with fragrance fills the air, Wafted from blooming flowrets of the spring; While round my lonely dungeon oft is heard Melodious strains as if the birds of spring In anthems sweet conspired to pity and Console the drooping spirits there confined. All things around me show that days, and weeks, And months have fled, although to me not mark'd By sabbaths--and but faintly mark'd by dim And sombre rays of light alternate mid The gloom of overhanging night which still Pervades my drear and solitary cell. Where now those helpless ones I left to mourn? Have they perished? no.--what then!--has some Elijah call'd and found them in the last Extreme, and multiplied their meal and oil? Yes, verily,--the Lord has fill'd the hearts Of his poor saints with everlasting love, Which, in proportion to their poverty, Increased with each increasing want, till all Reduced unto the widow's mite and then Like her, their living they put in, and thus O'erflowed the treasury of the Lord with more Abundant stores than all the wealth of kings. And thus supported, fed, and clothed; and moved From scenes of sorrow to a land of peace-- They live!--and living still they do rejoice In tribulation deep: Well knowing their redemption draweth nigh! THE FALLS OF NIAGARA. WRITTEN IN PRISON. Boast not, O proud Niagara! although Thou mayest withstand the ravages of time, While countless millions swept away with all Their mighty works, are lost in following years: Yet there is a voice to speak, long and loud! 'Tis Michael's trump, whose mighty blast shall rend Thy rocks, and bow thy lofty mountains in the dust. Before whose awful presence thy waters Blush in retiring modesty; and in Respectful silence thou shalt stand, and listening, Wonder and admire, while thunders roll Majestic round the sky;--the lightnings play,-- The mountains sink,--the valleys rise,--till earth, Restored to its original--receives Its final rest, and groans and sighs no more. Till then weep on, and let thy voice ascend, In solemn music to the skies;--it is A funeral dirge,--thou weepest o'er the miseries Of a fallen world--in anguish deep. SPRING. WRITTEN IN PRISON, APRIL, 1839. See nature bursting into life and bloom: Joyous, it rises from its wintry tomb, Decked in pure robes of purple, white, or green: Perfumed with incense sweet--O lovely scene! Melodious sounds, with music soft and sweet, Thrill through the air--thy joyous presence greet. Behold, O Mary! and remember too, There is a spring to bloom for me and you;-- We, like the spring, shall burst the sullen gloom. All clothed in white--eternally to bloom. We too, will join the choir his praise to sing, And hail the welcome of Eternal Spring. SIGNS OF THE TIMES. WRITTEN IN PRISON. Lift up your heads, ye scattered saints, Redemption draweth nigh; Our Saviour hears the orphans' plaints'; The widow's mournful cry. The blood of those who have been slain For vengeance cries aloud: Nor shall its cries ascend in vain, For vengeance on the proud. The signs in heaven and earth appear; And blood, and smoke, and fire; Men's hearts are failing them for fear; Redemption's drawing nigher. Earthquakes are bellowing 'neath the ground, And tempests through the air;-- The trumpet's blast with fearful sound, Proclaims the alarm of war. The saints are scattered to and fro, Through all the earth abroad; The gospel trump again to blow, And then behold their God. Rejoice, ye servants of our God, Who to the end endure; Rejoice, for great is your reward, And your defence is sure. Although this body should be slain By cruel, wicked hands; I'll praise my God in higher strains, And on Mount Zion stand. Glory to God, ye saints rejoice, And sigh and groan no more; But listen to the spirit's voice; Redemption's at the door. BIRTHDAY IN PRISON, APRIL 12, 1839. This is the day that gave me birth In eighteen hundred seven; From worlds unseen I came to earth, Far from my native heaven. Thirty and two long years have pass'd, To grief and sorrow given; And now to crown my woes at last I am confined in prison. 'Tis not for crimes that I have done That to my foes I'm given, But to the world I am unknown, And my reward's in heaven. What troubled scenes may yet ensue To strew my path with sorrow, Is not for me to know, 'tis true, I boast not of to-morrow. One thing is sure, this life at best Is like a troubled ocean; I often wish myself at rest From all its dire commotion. But let its troubled bosom heave, Its surges beat around me; To truth, eternal truth, I cleave, Its floods can never drown me. ZION IN CAPTIVITY. A LAMENTATION. WRITTEN IN PRISON. Torn from our friends and captive led, 'Mid armed legions bound in chains, That peace for which our fathers bled Is gone, and dire confusion reigns. Zion, our peaceful happy home, Where oft we joined in praise and prayer, A desolation has become, And grief and sorrow linger there. Her virgins sigh, her widows mourn, Her children for their parents weep; In chains her priests and prophets groan, While some in deaths cold arms do sleep. Exultingly her savage foes Now ravage, steal and plunder, where A virgin's, tears, a widow's woes, Became their song of triumph there. How long, O Lord, wilt thou forsake The saints who tremble at thy word? Awake, O arm of God, awake-- And teach the nations thou art God. Descend with all thy holy throng, The year of thy redeem'd bring near; Haste--haste the day of vengeance on-- Bid Zion's children dry their tears. Deliver, Lord, thy captive saints, And comfort those who long have mourn'd; Bid Zion cease her dire complaints, And all creation cease to groan. OUR COUNTRY. AN EXTRACT. WRITTEN IN PRISON. Here nature too, her grandest works display; Sublimest themes inspire the Poet's lays, As if creative power in skill progressed, As onward still it moved towards the west. Till here it finished with a master hand Its mightiest works--to excel all other lands. In awful majesty our mountains rise, O'erlook the clouds, and tower amid the skies, Their lofty summits bid defiance bold, They fear no rival heights in older worlds. 'Tis true Himmaleh, (Asia's highest peak,) Has dared with Chimborazo to compete; But then our rocky summits--scarce explored Some nameless rival heights may yet afford; Whose towering pride shall seize the starry crown, And cast Himmaleh, humbled, to the ground. Our proud volcanoes, belching forth their flames, With smoke and lava, overwhelm the plains; Their lightnings play--their awful thunders roar, Convulse the earth and sea from shore to shore. Among them Cotopaxi's awful voice Would silence Etna,--drown Vesuvius' noise; While Europe wondering listens to admire The power superior of Columbia's fires. Our lakes, like inland seas expanding wide, Have not a parallel on earth beside. Ontario, Erie, Huron, Michigan, And vast Superior form the mighty plan, Their waves like oceans wash the verdant shore, In western wilds too boundless to explore. Can Europe, Africa, or Asia boast A lake compared with these in all their coasts? Our rivers too, pursue their lengthened way, From far off mountains to the distant sea, Through fertile vales,--the flowery meads along, And chiming still their gently murmuring song; Receiving grateful tribute as they run. From thousand streams all mingling into one. Lo! wild Missouri's waters have their source In unknown regions to the west and north, From limpid lakes or from the mountain snows, From thousand springing streams its current flows; Mid vast prairies, winds its lengthened way, Two thousand miles where savage hunters stray, Then quits its wildly wanderings to receive The busy hum of commerce on its wave. Two thousand more its rapid current flows, Receiving still large rivers as it goes, Young Empires flourish all along its tide, And joyous cities rise on every side. What is the boasted Nile compared with this? Its magnitude is lost in nothingness, Asia and Europe's longest, proudest streams 'Longside Missouri's tide how short they seem! Our cataracts too, in grandeur far outvie, The noblest waterfalls beyond the sea. See grand Niagara's stream majestic glide, The venturous steamer floating on its tide: Its limpid waters draining half a world, Into the yawning gulf are headlong hurled, And for a moment lose the light of day,-- Dash on the rocks--then rise in misty spray. The playful sunbeams trembling kiss its tears, And from this loved embrace the bow appears; Commingling colors of the liveliest hue From purple red, to yellow, pink, and blue. These mingling join the sportive, airy dance, Their beauty half concealed from vulgar glance; Now veil'd in clouds--now bursting to the view In blushing modesty, the dance renew; While music rolls in awful, solemn sound, Heard in the distance, many leagues around. Or turn to Tequendama's awful steep, See wild Bogota's waters boldy leap, Down from the lofty Andes' heights of snow, To flowery plains, where spring's soft breezes blow: 'Mid scenes of majesty unrival'd stand, And view the wonders of Columbia's land. Our climate stretching far through every zone, Presents variety elsewhere unknown. Lo! in the North eternal winter reigns, And binds the ocean in his icy chains; Locked in the stupor of his cold embrace All nature seems to sleep:--yet here we trace Some signs of life,--of joy, and happiness, Some icy cottage of domestic bliss, Where love sits smiling, (from the blast secure) In native modesty,--with soul as pure, And chaste, and lovely, as their virgin snows, While to the chase her lord, or lover goes; And if per chance he takes a Bear, or Seal, Amid the dangers of the icy field, Returns in triumph to his humble cot Where lost in love his troubles are forgot. Our northern states present a clime severe, Where wintry blasts are howling half the year; But spring arising from its wintry tomb, Renew'd in freshness sheds a sweet perfume; Decked in pure robes of purple, white or green, Adorned with flowrets bright:--O, lovely scene! Melodious sounds of music, soft and sweet Thrill through the air,--it's joyous welcome greet. There autumn's richest blessings crown the year, And there the rose on beauty's cheek appears. Our southern climes for mildness may compare, With Italy, and France, whose gentle air Became the subject of the Poet's dream, Or breathed in music soft, the lover's theme. There rapturous passions kindle in the soul Their warmest fires,--impatient of control: There love's soft graces beam in woman's eye And beauty's cheek is tinged with paler dye. There balmy sweets perfume the breath of morn, And shady groves the noonday walks adorn; While gentle zephyrs kiss the blushing flowers, And healthful breezes cool the evening hours. Our soil, with Eden's garden would compare, Nay more,--forbidden fruit was growing there; But here the trees of life and knowledge stand reveal'd, And free to all,--no poison is conceal'd In wisdom's fruit,--Our Eves may satisfy Their souls with knowledge here; nor fear to die. O, MISSOURI, HOW ART THOU FALLEN! WRITTEN IN PRISON. Missouri, a country how sad and how low, How fallen from glory, from freedom, from pride, O, would that oblivion its mantle would throw O'er thee, and the depth of thy wickedness hide. Thou should'st never rejoice--think not of the day When Columbia for freedom first struggled so bold, When thousands assembled in battle array, The star-spangled banner of freedom unfurled; Think not of the patriots that bled in her cause, Who met all undaunted the foemen's dark brow, They gave to their country beneficent laws Of right and protection but where are they now? Disturb not the rest of the free and the brave, Enshrined deep in honor they sweetly repose, They swore that the banner of freedom should wave O'er their dear native land regardless of foes, But thou, O Missouri, hast trampled on all That free men would fight for or patriots feel O thou queen of the west how great is thy fall-- Thy wounds deep and deadly no balsam can heal. Let us fly, let us fly to the land where the light Of Liberty's stars still illumine each spot, Where the cottager's smile for ever is bright, And the chains of a tyrant encircle us not. In the fair Illinois the eagle's bold wing Is stretched o'er a people determined and free, And the shouts of her sons in melody ring O'er her bower covered groves and fine prairie. A NEW YEAR'S SONG. This morning in silence I ponder and mourn, O'er the scenes that have passed no more to return, How vast are the labors, the troubles and fears, Of eight hundred millions who've toiled through the year. How many ten thousands were slain by their foes, While widows and orphans have mourn'd o'er their woes, While pestilence, famine and earthquakes appear, And signs in the heavens throughout the past year. How many been murder'd and plunder'd and robb'd, How many oppressed and driven by mobs, How oft have the heaven's bedewed with their tears The earth o'er the scenes they beheld the past year. But the day-star has dawn'd o'er the land of the bless'd, The first beams of morning, the morning or rest; When cleans'd from pollution the earth shall appear As the garden of Eden, and peace crown the year. Then welcome the new year, I hail with delight, The season approaching with time's rapid flight; While each fleeting moment brings near and more near, The day, long expected, the great thousand years. I praise and adore the eternal I Am; Hosanna, hosanna to God and the Lamb, Who order the seasons that glide o'er the spheres, And crown with such blessings, each happy new year. A LAMENTATION. ON TAKING LEAVE OF NEW-YORK. Adieu to the city, where long I have wandered, To tell them of judgments and warn them to flee; How often in sorrow, their woes I have pondered: Perhaps in affliction, they'll think upon me. With a tear of compassion, in silence retiring, The last ray of hope for your safety expiring; A feeling of pity this bosom inspiring-- Sing this lamentation and think upon me. How often at evening your halls have resounded With th' pure testimony of Jesus, so free; While the meek were rejoicing, the proud were confounded, The poor had the gospel;--they'll think upon me. When Empires shall tremble at Israel returning, And earth shall be cleans'd by the Spirit of burning; When proud men shall perish, and Priests with their learning,-- Sing this lamentation, and think upon me. When the Union is severed, and liberty's blessings Withheld from the sons of Columbia, once free; When bloodshed and war, and famine d'stress them, Remember the warning! and think upon me. When this mighty city shall crumble to ruin, And sink as a millstone, the merchants undoing; The ransom'd, the highway of Zion pursuing,-- Sing this lamentation, and think upon me. LAMENTATION BY P. P. PRATT. IN MEMORY OP HIS DEPARTED WIFE, WHO DIED, MARCH 25, 1837. The joys of home I once have tasted, All its pleasures called my own; Friendship's purest pleasures graced it, But they're gone,--I'm left alone, Now no more that smile of gladness Welcomes me at my return; But a lonely, solemn sadness: Oh she's gone,--I'm left alone! Oft when clouds of care and trouble, Like a tempest o'er me roll'd, A look, a word, an act of kindness, Served to calm my troubled soul. When by pain and sickness wasted, Oft she lingered near my bed; Fed me, nursed me as an angel, Washed my feet or bathed my head. When to western wilds I wandered, Rear'd in solitude my cot; Clear'd away the gloomy forest,-- She with flowers adorned the spot. When by ruthless mobs was driven, Wounded, bleeding, from my home, Wandering in a land of strangers, Pilgrim like she with me roamed. When in distant climes I wander'd, To bear glad tidings to mankind; She shared my toils and travels gladly, Or would consent to stay behind. Returning from a distant journey, She always met me with a smile; Wash'd my feet and changed my raiment, And bade me rest from all my toil. But now alone I'm left to wander, From land to land, from sea to sea; And none except my only offspring Will scarce inquire what comes of me. And e'n to him I'll seem a stranger, While he is reared by other hands; He'll hardly feel I am his father, When I return from distant lands. What is it then for which I linger, Still in this dark and dreary waste? Where nothing centers my affection, Where others' joys I cannot taste. If I must still consent to tarry, 'Twill be to bear another's grief: To save mankind from sin and sorrow, And bring the broken heart relief. To comfort those who mourn in Zion, And bid ten thousand others come; Where the widow, orphan, virgin, And the poor may find a home. FUNERAL HYMN. ON THE DEATH OF MRS. PRATT. Creation speaks with awful voice-- Hark! 'tis a universal groan Re-echoes through the vast extent Of worlds unnumbered called to mourn. For sickness, sorrow, pain and death, With awful tyranny have reigned; While all eternity has shed Her tears of sorrow o'er the slain. But hark, again; a voice is heard, Resounding through the sullen gloom; A mighty conquerer has appear'd, And rose triumphant from the tomb. No longer let creation mourn; Ye sons of sorrow, dry your tears; Life--life--eternal life is ours, Dismiss your doubts, dispel your fears. The King shall soon in clouds descend, With all the heav'nly hosts above; The dead shall rise and hail their friends, And always dwell with those they love. No tears, no sorrow, death or pain, Shall e'er be known to enter there; But perfect peace, immortal bloom, Shall reign triumphant ev'ry where! FAREWELL MEMORIAL. Keep these few lines till time shall end, In memory of your absent friend; Who wanders o'er life's boisterous wave, The meek, the humble poor to save. While I endure I'll spend my breath In prayer for those who love the truth. In distant lands I'll call to mind, My true and faithful friends so kind. Let these few lines adorn the place Where you retire to seek his grace; Then lift your voice in humble prayer, For him whose lines are hanging there. THE PILGRIM. On the shores of Ontario I'm now doom'd to wander. A pilgrim in exile, a stranger I roam, While the prince and the beggar, the wise and the simple, In palace or cottage can each find a home. The foxes have holes and the birds they have nests, And all but a preacher has somewhere to rest. GENERAL CONFERENCE, FAREWELL. Farewell, ye servants of the Lord, To whom we oft have preach'd the word; May you improve the wisdom given, And lead ten thousand souls to heaven. Farewell, ye saints of latter days, With whom we've met in prayer and praise, In whose kind hearts the truth has shone, By which we're gathered all in one. Farewell kind friends, whose hearts are true We can no longer stay with you; Arise--the voice of truth obey, O come and wash your sins away. Farewell to all whose stubborn wills Bind them in chains of darkness still: Our voice no longer you shall hear, Till Jesus shall in clouds appear: Then you shall see, and hear, and know, What you rejected here below. Though you may sink in endless pain, Yet _truth eternal will remain_. THE DOWNFALL OF BABYLON An angel of glory from heaven descended, While his power and glory enlightened the earth; With a voice strong and mighty, his cry was extended, Babylon is fallen and hushed in her mirth; The dwelling of devils and every foul spirit, The cage of uncleanness and of hateful birds. All nations had tasted her wine and were drunken, But now she is fallen the angel brings word; Her merchants were great men, and through her abundance, They long had wax'd rich in her traffic though vain, But now she is fallen,--is fallen,--is fallen, Her riches and glory have ended in pain; Her plagues in one day--death, mourning and famine, And flame shall devour her and burn her withal; The kings of the earth at the smoke of her burning, Shall stand afar off and lament her sad fall. Her merchants shall weep for their traffic is ended, Their gold and their silver, their stones and their pearls, Their linen and purple, their silk and their scarlet, And all things that wealth could procure in the world. Their vessels of ivory and brass, iron and marble, And cinnamon and odours, frankincense and wine. And oil and fine flour, wheat, beasts, sheep and horses, And chariots and slaves, and the souls of mankind. Rejoice, O thou Heaven! ye holy apostles, And prophets for God hath avenged you withal, For like a great millstone doth sink in the ocean, E'en so on a sudden shall Babylon fall; The voice of musicians, the harp and the pipers, And trumpets and organs no longer shall sound, No craftsmen, mechanic or workman whatever, Within thy dominion shall ever be found; No more shall the sound of a millstone be heard, The light of a candle no more in thee shine, The voice of the bridegroom and bride ever silent, Darkness and sorrow, and death shall be thine. PRATT'S DEFENCE BEFORE THE AUTHORITIES OF MISSOURI. As down in a lone dungeon with darkness o'er-spread, In silence and sorrow I made my lone bed, While far from my prison my friends had retired, And joy from this bosom had almost expired. From all that was lovely constrained for to part, From wife and from children so dear to my heart; While foes were exulting, and friends far away, In half broken slumbers all pensive I lay. I thought upon Zion--her sorrowful doom:-- I thought on her anguish--her trouble and gloom. How for years she had wandered, a captive forlorn, Cast out and afflicted, and treated with scorn. I thought on the time when some five years ago, Twelve hundred from Jackson were driven by foes, While two hundred houses to ashes were burned;-- Our flourishing fields to a desert were turned. I remembered these crimes still unpunished remained, And the like oft repeated--again, and again, From counties adjoining, compelled to remove, We purchased in Caldwell, Prairie and Grove. And there 'mid the wild flowers that bloomed o'e the plain, Our rights and our freedom we thought to maintain: Nor dreamed that oppression would drive us from thence, The laws of our country we claimed for defence But soon as kind autumn rewarded our toil, And plenty around us began for to smile, Our foes were assembled--being tempted with gain; To ravage and plunder, and drive us again. When many were driven, and plundered, and robb'd. And some had been murdered by this dreadful mob,-- When cries for redress and protection were vain, We arose in our strength our own rights to maintain. The mob soon dispersed, to the Rulers appealed, Saying, lend us your aid, and the Mormons will yield, For surely they never were known to resist A mob when commissioned by Rulers and Priests. This soon was considered by far the best plan; And orders were issued for ten thousand men, Including the Wilsons, and Gillums, of course, And all the mob forces, for better, for worse. These soon were forthcoming, in dreadful array! Some painted like Indians, all armed for the fray! The Mormons soon yielded without the first fire, And the mobers accomplished their utmost desire. Some females were ravished--and cattle and grain Became a free booty--and one pris'ner slain. Some twenty or thirty were murdered outright, And ten thousand others were BANISHED THE STATE! By what LAW of the Statute to me is unknown; But it must be by law all these great things were done; For the next Legislature the expense to defray, Voted two hundred thousand the soldiers to pay. To resist THIS oppression--THESE excellent laws, Was murder! and treason!! (in technical clause,) So while women and children were driven away Their husbands and fathers in prison must stay. So now to the jury and judge I submit; I'm not learned in _such_ laws,--they may hang or acquit-- But though they should hang me, or keep me in jail, The spirit of Freedom and Truth will prevail. PRATT'S DELIVERANCE. "The captive exile hasteneth that he may be loosed." ISAIAH. The chains are rent, the dungeon's gloom No more these active limbs confine. I rise as from the dreary tomb, Where long in prison I repined. I mount--I fly--I haste away, Buoyed, as it were, on angel's wings; O home! O friends! O liberty!-- O God of strength, thy praise I'll sing. Hosanna now in highest strains, Glory to God and to the Lamb, Hosanna to the king who reigns In heaven and earth--the great I Am. VISIT TO THE WHITE MOUNTAINS OF NEW HAMPSHIRE. [Extract from the Author's Journal.] When we came near the base of the mountain, two beautiful and transparent lakes, surrounded with a romantic forest of evergreen, and other trees, added greatly to the interest of the scene. Between these lakes a mansion was reared for the public entertainment of those whom curiosity draws to the place. This house furnished pleasure boats, fishing apparatus, guides, &c., for the accommodation of parties of pleasure, and others who wished to spend a few hours amid these romantic and picturesque scenes of sublimity and grandeur, where nature in her wildest freaks had combined the gentle and lovely, which seems to soothe and calm the spirits with the awfully grand, the terribly majestic, and the wild and romantic, as if calculated at once to interest the curious, to please the merry, to add gloom to solitude, and fervor to devotion; and in a word, to fill the contemplative mind with the highest degree of wonder and admiration. Our road led directly between the two small lakes, through what is called the notch. The mountains on each hand reared their majestic piles almost perpendicular for many hundred feet. While clouds hung lowering on their bosoms, And their tall summits high above The misty vapors stood in awful pride, And still serenely smiled amid clear skies, And all the splendor of the morning sun. When we had passed between the lakes and walked a short distance, we left the road and took a footpath to the left hand, and commenced our ascent up the steep sides of the mountain. Our path for many hundred feet was very steep, and in many places almost perpendicular; but the rough fragments of rock afforded steps; and these, together with twigs and shrubs which we seized with our hands, enabled us to climb with some degree of safety as well as speed. When we had arrived at the distance of perhaps half a mile, the scene was truly awful. Huge fragments of rock were thrown together in inconceivable confusion, as if by some terrible convulsion of nature; recalling to mind a time long since passed, when Earth with a tremendous groan, Did for a dying Jesus mourn. Passing still onward on our airy way, the timber began to be of a different variety, suited to a colder climate, and fast diminishing in its size, until at length we were only surrounded with dwarf cedars, or spruce; and still higher up, even these ceased to vegetate, and a bleak, bald, and rocky summit still reared its dreary head a vast distance above us. At the point where vegetation ceased, we found a small lake several rods in circumference probably fed by the melting snows which lay upon the mountain most of the year. Leaving this curiosity below us, we continued our ascent over rocky steeps, mostly covered with moss; and after a laborious journey of some hours we found ourselves on the highest pinnacle of Mt. Lafayette, while far beneath us we beheld the summits of many other mountains, clothed with evergreen; and beyond these on all sides lay a beautiful scenery of Farms, and fields and meadows gay, While in the distance far away, The flocks in sportive groups assembled, Limpid lakes in sunbeams trembled, Huts with rural scenes surrounded, Mansions fair and bright abounded; While zephyrs sweet perfumed the air, From roses, pinks, and lilies fair; While far o'er eastern hills we view The briny ocean's distant blue, And mark its waves in distance dwindle, Till with the heavens they seem to mingle. When all at once the scenes around us Are veiled from view, and clouds surround us, And far beneath, and high above, Swift through the air the vapors move. Although it was now in the sultry heat of summer, yet our vast elevation caused a coldness which seemed winterlike; and although dressed in winter clothing, we were soon so chilled as to shake at every limb. After offering our prayers and thanks to the Maker of heaven and earth, we again descended; and when we had come down about half way we were out of the cloud, and again enjoyed the pure air of the lower atmosphere, while the warm and gentle breezes of summer soon warmed and restored our benumbed limbs to their proper temperature. Inspired with sublimer and nobler thoughts of nature and of nature's God, we pursued our course a few miles on our way, and being weary we called at a humble dwelling, were kindly received, and after partaking of such simple refreshments as the place afforded, with appetites sharpened with fatigue, we retired to rest, and resigned the night to sweet repose. THE REGENERATION AND ETERNAL DURATION OF MATTER. "The Elements are Eternal." WRITTEN IN PRISON. "And he that sat upon the throne said, Behold, I make all things new. And he said unto me write, for these words are true and faithful." Rev. xxi. 5. Matter and Spirit are the two great principles of all existence. Every thing animate and inanimate is composed of one or the other, or both of these eternal principles. I say eternal, because the elements are as durable as the quickening power which exists in them. Matter and spirit are of equal duration; both are self-existent,--they never began to exist, and they never can be annihilated. We do not enter upon this boundless subject as a matter of mere speculative philosophy, calculated in its nature merely to charm the imagination--to interest the curious, or to please the learned. So far from this, we consider it a subject of deep and thrilling interest to all the human family. A subject equally interesting to Jew, and Christian; Mahommedan and Pagan; the wise and the simple; the learned, and the ignorant--all--all are journeying swiftly through time, and are bound to eternity. All are lovers of life and happiness; all are looking forward with inexpressible anxiety to the unexplored regions of futurity. The Jew, as he follows his aged parent, his bosom friend, or his tender offspring to the sepulchre of his fathers, while his bosom heaves with anguish, grief and sorrow, is still comforted with sure and certain hope of their being raised from the dead with the whole of Israel's race, and clothed upon with flesh; and of their being restored again to that land which was given to them and their fathers for an everlasting inheritance: while David takes his seat in the holy city and reigns over the twelve tribes forever and ever. The modern Christian when called upon to endure the pangs of grief and sorrow, in following to the grave his nearest friends, is comforted with the hope of a spiritual existence, in a world far distant from his native earth; and far beyond the bounds of time and space, where spirits mingle in eternal joy and everlasting song; and although the body should rise from the dead, yet they suppose that the whole will become spirit unconnected with matter, and soar away to worlds on high, free from all the elements of which their nature was composed in this life; and thus enjoy eternal life and happiness, while matter, Animate and inanimate shall cease to be; And no more place be found for Heaven, Earth, or Sea.-- The Mahommedan is equally subject to all the heart-rending grief and anguish, which others feel at the loss of friends; but comforts himself with the thoughts of one day gaining a paradise of sensual pleasures; where, with all his faithful friends, he expects to bask forever in all the enjoyments of sensuality. He dreams of trees loaded with delicious fruits, and bending their branches invitingly to his appetite;--and of gardens and pleasure grounds, adorned with pleasant walks--with cooling shades and with blooming sweets which perfume the air; and surrounded with fields of spices more delicious than all the productions of Arabia: while his golden palaces and seraglios are thronged with myriads of delightful virgins, more pure and beautiful than the fairest daughters of Circassia. With these he hopes to spend a life of pleasures forevermore. The Pagan too, in turn, when bowed down with grief and sorrow, finds some relief in anticipation of a future existence--some shady forest filled with game--some delightful prairie of blooming flowers--some humble heaven behind the cloud-topped hill, where he hopes to join his wife, his children, his brothers, his fathers; and in their society to spend a peaceful eternity in all the enjoyments of domestic life, while his faithful horse and dog shall bear him company. These are the hopes and anticipations which serve to dry his tears,--to calm his heaving bosom, and to his troubled spirit whisper peace. How desirable then is a just and correct knowledge on this all-important subject. Who does not desire to become acquainted as far as possible with the nature of that eternal state of existence to which we are all hastening? We are dependent alone on the light of revelation and reason, for any just and correct information on this subject. Moses, in his account of the creation, commences thus: [Hebrew Text] Which may with propriety be translated thus: "In the beginning God made (or formed) the heavens and the earth, and the earth she was empty and desolate; and darkness upon the faces of the abyss; and the wind of God was brooding over the faces of the waters." Moses did not see fit to inform us of what kind of materials the Lord formed the earth, and indeed there was no need of revelation to guide us on that subject; for we see for ourselves that it is composed of the common elements which constitute matter in general, and of course this element or matter already existed, and that too in sufficient quantity for the formation of a globe like this. From the Mosaic account of the creation, many have gathered the idea that God created all things out of nonentity,--that solid matter sprung from nothing. But this is for want of reflection, or an exercise of reason on the subject; for instance, when a child inquires of its father, saying, father, who made this house? the father replies, the carpenter made it. Again, the child inquires, who made me? the father replies, the Lord made you. Again, the child inquires, who made the earth? the father replies, the Lord made the earth, and all things upon the face thereof. Now the child might suppose that the carpenter created the house without any materials; that he brought it into existence from nothing; and so, with equal propriety, he might suppose that he was formed from nothing; when in fact he was formed of materials which grew out of the earth. And with the same degree of impropriety we might suppose that God made the earth from nothing, when in fact he made it out of self-existing element: It is impossible for a mechanic to make any thing whatever without materials. So it is equally impossible for God to bring forth matter from nonentity, or to originate element from nothing, because this would contradict the law of truth, and destroy himself. We might as well say, that God can add two and three together, and the product will be twelve; or that he can subtract five from ten and leave eight, as to say that he can originate matter from nonentity; because these are principles of eternal truth, they are laws which cannot be broken, that two and three are five, that five from ten leaves five, and that nought from nought leaves nought; and a hundred noughts added together is nothing still. In all these, the product is determined by unchangeable laws, whether the reckoning be calculated by the Almighty, or by man, the result is precisely the same. Here then, is mathematical demonstration that it is not in the power of any being to originate matter. Hence we conclude that matter as well as spirit is eternal, uncreated, self-existing. However infinite the variety of its changes, forms and shapes;--however vast and varying the parts it has to act in the great theatre of the universe;--whatever sphere its several parts may be destined to fill in the boundless organization of infinite wisdom, yet it is there, durable as the throne of Jehovah. And Eternity is inscribed in indelible characters on every particle. Revolution may succeed revolution,--vegetation may bloom and flourish, and fall again to decay in the revolving seasons--generation upon generation may pass away and others still succeed--empires may fall to ruin, and moulder to the dust and be forgotten--the marble monuments of antiquity may crumble to atoms and mingle in the common ruin--the mightiest works of art, with all their glory, may sink in oblivion and be remembered no more--worlds may startle from their orbits, and hurling from their spheres, run lawless on each other in conceivable confusion--element may war with element in awful majesty, while thunders roll from sky to sky, and arrows of lightning break the mountains asunder--scatter the rocks like hailstones--set worlds on fire, and melt the elements with fervent heat, and yet not one grain can be lost--not one particle can be annihilated. All these revolutions and convulsions of nature will only serve to refine, purify, and finally restore and renew the elements upon which they act. And like the sunshine after a storm, or like gold seven times tried in the fire, they will shine forth with additional lustre as they roll in their eternal spheres, in their glory, in the midst of the power of God. When in the progress of the endless works of Deity, the full time had arrived for infinite wisdom to organize this sphere, and its attendant worlds, and to set them in motion in their order amid the vast machinery of the universe,--when first the morning stars sang together, and all the sons of God shouted for joy, at the grand occasion of the acquisition of a new system to the boundless variety of his works, all was pronounced very good. The waters, obedient to his word, retired within their respective limits, and filled with the quickening, or life-giving principle, which we call spirit, they produced living creatures in abundance, and very soon the vasty deep was found teeming with animal life in countless variety, and in regular gradation, from the monster Leviathan to the shell-fish; or descending down the scale of existence to the minutest speck which is only to be discerned by the aid of powerful glasses. The air swarmed with an almost infinite variety of animal life, from the lofty and aspiring eagle which soars on high, and seems to dip his wing in ether blue, to the humming bird which darts from flower to flower, and hides itself amid the blooming sweets of spring, or descending still, to the puny nations of insects which swarm in clouds of blue on the summer breath of morn: all, all the air seemed life and happiness. The Dry Land, organized in its own proper sphere, presented a surface every where well watered, abounding in springs, streams and rivulets, and uninterrupted by any of the rough, broken, rugged deformities which now present themselves on every side. Its surface was smooth, or gently undulating, and delightfully varied. Its soil enriched by the dew of heaven, and impregnated with the spirit of animal and vegetable life, soon poured forth a luxuriant growth, not of noxious weeds, and thorns and thistles, but of fruit trees, and herbs, all useful for the food of man or animal, fowl or creeping thing. And soon, too, it brought forth from its bosom every varied species of the animal race, from the ponderous mammoth or the mighty elephant, down to the mole; or descending still in the scale of existence, to the smallest creeping thing that specks the surface of the rock, or mantles the standing pool with varied life. Its Climate, free, alike from the noxious vapors and melting heats of the torrid zone, and the chilling blasts of the polar regions, was delightfully varied by the moderate changes of heat and cold which only tended to crown the varied year with the greater variety of productions. Streams of life, and odors of healthful sweets came floating on every breeze. Thus earth, so lately a vast scene of emptiness and desolation, burst from its solitude arrayed in its robes of splendor; and where silence had reigned through the vast expanse, innumerable sounds now reverberated on the air, and melting strains of music re-echoing in the distant groves, stole upon the ears of admiring angels, and proclaimed the gladsome news of a new world of animated life and joy. Thus all was prepared and finished, and creation complete. All save the great masterpiece, the head and governor, who was destined to rule or preside over this new kingdom. This personage, designed as the noblest of all the works of Deity, was formed of earth by the immediate hand of God; being fashioned in the express likeness and image of the Father and the Son, while the breath of the Almighty breathed into his nostrils,--quickened him with life and animation. Thus formed of noble principles, and bearing in his godlike features the emblems of authority and dominion, he was placed on the throne of power, in the midst of the paradise of God, and to him was committed power, and glory, and dominion, and the kingdom, and the greatness of the kingdom under the whole heaven. From the bosom of this noble being, or rather from his side emanated woman. She being composed or fashioned from his bone and from his flesh, and undergoing another process of refinement in her formation, she became more exquisitely fine, beautiful and delightsome; combining in her person and features the noble and majestic expression of manhood, with the soft and gentle, the modest and retiring graces of angelic sweetness and purity, as if destined to grace the dignity of manhood,--to heighten the charms of domestic life,--to delight the heart of her lord, and to share with him the enjoyments of life, as well as to nourish and sustain the embryo, and rear the tender offspring of her species, and thus fill the earth with myriads of happy and intelligent beings. O reader, contemplate with me the beauty, the glory, the excellence, the perfection of the works of creation as they rolled from the hand of omnipotent power and wisdom, and were pronounced good--very good, by him whose hand had formed them, and whose eye surveyed them at a single glance. Tell me, O man, which of all these works was formed for decay? and which in themselves possessed the seeds of mortality, the principles of dissolution and destruction? Tell me, was there any curse, or poison, or death inherent in or appertaining to any department of existing matter? Tell me, were any of these works so calculated in their physical construction as to be incapable of eternal duration? Was there any death, or sorrow, pain or sickness, sighing, groaning, tears or weeping? Was there any thing to hurt or destroy in all the holy mountain? The answer to all these questions is plain, positive and definite, if the sacred writings may be relied on as decisive evidence. We are informed in scripture that sin entered into the world, and Death by sin. That by one man came death, and that the devil had the power of death. We are also informed that the ground was cursed for man's sake, and its productions materially changed. In short, the great head and ruler, with his fair consort were subjected to many curses and troubles while in life, and with them all the productions of the animal and vegetable kingdoms, together with the earth itself were subjected to the dominion of the curse. Thus creation felt the blow to its utmost verge, and has groaned in pain for deliverance until now. From all these declarations of holy writ, and from many other proofs which might easily be adduced, we feel ourselves safe in saying that Sin is the sole cause of decay, or death. If there had been no sin, there would have been no death, no dissolution, no disorganization, no decay, no sorrow and groaning, tears or weeping; neither would there have been any pain, but creation would have continued in the same state to an endless duration. O sin, what hast thou done! Thou hast hurled man from his blissful domain, and hast reduced him from a throne of power and dominion to a state of servitude, where sunk in sorrow and misery, he groans out a wretched existence, which terminates in painful dissolution, and he mingles with his mother earth and is forgotten and lost amid the general ruin. Thou hast converted a garden of delicious fruits and blooming flowers into a gloomy forest of thorns and thistles. Thou hast transformed a world of life, joy and happiness into the abodes of wretchedness and misery, where sighing, groaning, tears and weeping are mingled in almost every cup. By thee the earth has been filled with violence and oppression; and man, moved by hatred, envy, avarice or ambition, has often embrued his hands in the blood of his fellow man, by which the fairest portions of the earth have been made desolate,--the abodes of domestic happiness turned to sorrow and loneliness,--the happy wife and tender offspring have become widows and orphans,--the bride has been left to mourn in irretrievable anguish, and the virgin to drop a silent tear over the ruined fragments of departed loveliness. By thee the world has been deluged with a flood of waters, and unnumbered millions swept at once from the stage of action and mingled in the common ruin, unwept and unlamented save by the tears of heaven, or by the eight solitary inhabitants of the ark who alone escaped to tell the news. By thy ravages empires have fallen to ruin, and cities become heaps. The fruitful plains of Shinar, and the splendid palaces of Babylon have been doomed to perpetual waste and and irretrievable desolation, never to be inhabited; not even as a temporary residence for the wandering Arab.(And the Arabian shall not pitch tent there. See Isaiah XIII, 20.) By thee the cities of Sodom and Gomorrah, and the flourishing country about them, once extremely fertile, and watered as the garden of Eden, have been desolated by fire, and perhaps overwhelmed by a sea of stagnant waters. By thee the land of Edom, once a flourishing empire, possessing a productive and well cultivated soil, and every where adorned with flourishing villages, and splendid cities, has become desolate, without inhabitants; and the Lord has cast upon it the stones of emptiness, and the line of confusion. It has lain waste from generation to generation, as a haunt for wild beasts of the desert, a court for owls, and a place for the cormorant and bittern. On account of thee, the city of Jerusalem has long lain in ruins, the land of Judea is desolate, and their holy and beautiful house where their fathers praised Jehovah is burned with fire; while the Jews have long remained in exile among the nations, in fulfilment of that awful imprecation "his blood be upon us and our children." By thy power the once mighty empires of Greece and Rome have been shaken to the centre, and have fallen to rise no more; and before thy desolating blast, almost innumerable provinces lay in ruin. The waste deserts of burning sand--the sunken and stagnant lakes and miry swamps--the innumerable rockey barrens and mountainous steeps--the desolate and dreary wastes of the polar regions--these all present but so many monuments to thy memory--they speak in language not to be misunderstood, that sin has been there, with its dreadful train of curses, under which they groan in pain to be delivered. The solid rocks have burst asunder at thy withering touch; they have been rent in twain, and hurled from their firm foundations by thy mighty power: and they lay scattered in broken fragments and ruined heaps as monuments of agonizing nature; and as a testimony of the heaving sighs, the convulsive quakings, and dreadful groanings of the earth itself, while by wicked hands the great Messiah was slain. And what shall I say more? for the time would fail me to innumerate the evils of intemperance, dissipation, debauchery, pride, luxury, idleness, extravagance, avarice and ambition, hatred and envy, priestcraft and persecution, with all their attendant train of troubles, miseries, pains, diseases and deaths; which have all contributed to reduce mankind to a state of wretchedness and sorrow indescribable. The noble and majestic features of manhood have often been transformed by these vices into the frightful and disgusting image of demoniac furies,--the angelic beauties of earth's fairest daughters as often transformed by vice into objects of mingled pity and contempt: but cease my soul, no longer dwell on these awful scenes; my heart is faint, my soul is sick, my spirit grieves within me; and mine eyes are suffused with tears while contemplating upon the scenes of wretchedness and misery which sin has produced in our world. O misery, how hast thou triumphed! O death, how many are thy victories! thrones, and dominions--principalities and powers--kingdoms and empires have sunk beneath thine all conquering arm,--their kings and their nobles, their princes and their lords,--their orators and statesmen, beneath the blast of thy breath have found one common grave. The dignity of age,--the playful innocence of youth, or the charms of beauty cannot save from thy cruel grasp, thou hast swallowed up the nations as water, and thou art an hungered still,--thou hast drunk rivers of blood, and hast bathed in oceans of tears, and thy thirst is still raging with unabating fury. Whither,--ah! whither shall I turn for comfort? in what secret chamber shall I hide myself to elude thy swift pursuit? If I would heap up gold as dust I cannot bribe thee. If I would fortify my habitation with the munitions of rocks, thine arrows would pierce them as the spider's web, and find their way to my heart. If I would soar on high as the eagle, or fly to the most secret haunts of the desert, or hide myself in the gloomy thicket with the solitary bird of night; or retire with the bat, to the inmost recesses of the cavern, yet thy footsteps would pursue me, and thy vigilance would search me out. No arguments of the wise--no talents of the eloquent can prevail with thee. The tears of the widow, the cries of the fatherless; or the broken hearted anguish of the lover cannot move thee to pity: thou mockest at the groans and tears of humanity, thou scornest the pure affections of love and tenderness; and thou delightest to tear asunder the silken cords of conjugal affection, and all the tender ties of love and endearment which twine around the virtuous heart, and which serve to cement society, and to administer joy and happiness in every department of life. What mighty power shall check thy grand career, and set bounds o'er which thou canst not pass? Whose mighty voice shall command, saying "thus far, no farther shalt thou go, and here let thy proud waves be stayed?" What almighty conqueror shall lead thee captive--shall burst thy chains--throw open the doors of thy gloomy cells, and set the unnumbered millions of thy prisoners free?--who shall bind up the broken hearted--comfort the mourners--dry the tears of sorrow--open the prison to them that are bound--set the captives free--make an end of sin and oppression--bring in everlasting righteousness--swallow up death in victory--restore creation to its primitive beauty, glory, excellence, and perfection; "and destroy him who has the power of death, that is the Devil, and deliver those who through fear of death were all their lifetime subject to bondage?" but hark-- On the plains of Judea me thinks I hear The melting strains of the lonely shepherd's Midnight song, as it echoes among the hills And vales, and dies away in the distance. Its heavenly melody betokens A theme of joy such as the sons of earth Have seldom heard,--some heavenly theme as if The choirs of angels--mingling their music With the sons of earth, conspired to celebrate Some new event--some jubilee of rest-- Some grand release from servitude and woe. But see--ah see! the opening heavens around Them shine; a glorious train of angels bright, Ascending, fill the air:--it is indeed A more than mortal theme. But hark again-- Me thinks I understand the words,--they Celebrate the birth of king Messiah, The mighty prince who soon shall conquer death With all his legions, and reign triumphant Over all, as king of kings, and Lord of lords. Their chorus ends with peace on earth, good will To men. O monster death I now behold Thy conqueror! Jesus of Nazareth-- The babe of Bethlehem--the son of God. He comes to earth, and takes upon him flesh and blood,--even the seed of Abraham; and this for the express purpose of conquering sin and death, and restoring a lost and fallen world to its former perfection that it may be capable of eternal life and happiness. "As in Adam all die even so in Christ shall all be made alive." Now let the reader endeavour in particular to understand the precise object of the mission of Jesus Christ into our world; and what was to be accomplished by his death and resurrection. We have already endeavoured to show the effect of Adam's transgression in a physical as well as moral point of view; we have seen that sin materially affected the earth itself as well as all its animal and vegetable productions. Now the object of a Saviour to bleed and die as a sacrifice and atonement for sin, was not only to redeem man in a moral sense, from his lost and fallen state, but it was also to restore the physical world from all the effects of the fall; to purify the elements; and to present the earth in spotless purity before the throne of God, clothed in celestial glory, as a fit inheritance for the ransomed throng who are destined to inherit it in eternity. If the question be asked for what Christ died? the answer is, first, he died for all of Adam's race. Secondly, for all the animal and vegetable productions of the earth, as far as they were affected by the fall of man. The lion, the wolf; the leopard and the bear; and even the serpent, will finally feel and enjoy the effects of this great restoration, precisely in the same degree in which they were affected by the fall. Thirdly, Christ died for the earth itself, to redeem it from all the effects of the fall, that it might be cleansed from sin and have eternal life. Now this atonement which was made by Jesus Christ was universal, so far as it relates to the effects of Adam's transgression: and this without any conditions on the part of the creature. All that was lost, or in the least affected by the fall of man, will finally be restored by Jesus Christ,--the whole creation will be delivered from its dreadful curse, and all mankind redeemed from death, and all the dreadful effects of the transgression of their first parents; and this without any conditions of faith and repentance; or any act on the part of the creature; for precisely what is lost in Adam's transgression without our agency, is restored by Jesus Christ without our agency. Thus all will be raised from the dead, and the body and the spirit will be reunited; the whole will become immortal, no more to be separated, or to undergo dissolution. This salvation being universal, I am a universalist in this respect,--this salvation being a universal restoration from the fall, I am a restorationer,--this salvation being without works, or without any conditions except the atonement of Jesus Christ, I am in this respect a believer in free grace alone, without works; this salvation, redeeming all infants from original sin, without any change of heart, newbirth, or baptism, and the infant, not being capable of actual transgression, and needing no salvation from any personal sin, is therefore in a state of salvation, and not of depravity; and therefore of such is the kingdom of God: and in their infancy they need no ordinances, or gospel to save them, for they are already saved through the atonement, therefore the gospel and its ordinances are only for those who have come to years of understanding. But while on the subject of redemption, I must not pass without noticing another and very different part of the subject, viz--After all men are redeemed from the fall and raised from the dead, their spirits and bodies being reunited and the whole becoming eternal no more to see corruption, they are to be judged according to their own individual deeds done in the body; not according to Adam's transgression; nor according to sovereign, unconditional grace. Here ends, universalism; here ends calvinism; here ends salvation without works--here is introduced the necessity of a salvation from actual sin,--from individual transgression, from which no man can be redeemed short of the blood of Jesus Christ applied to each individual transgressor; and which can only be applied on the conditions of faith, repentance, and obedience to the gospel. Now all who neglect to fulfill the conditions of the gospel, will be condemned at the judgment day, not for Adam's fall, but for their own sins. But as our subject is more particularly confined to the salvation and durability of the physical world, the renovation and regeneration of matter, and the restoration of the elements, to a state of eternal and unchangeable purity, we must leave the further prosecution of these often contested points of theology to be pursued in their usual channel, and come directly to the merits of the great subject which we have undertaken. Let us now examine, more closely the physical structure and properties of the resurrected, immortal body; endeavour to ascertain in positive, definite terms, whether it does really consist of flesh and bones,--of matter as well as spirit: and if so, endeavour to learn something of its place of residence or final destiny. Christ being the first fruits from the dead, and the only person whose history after their resurrection has come down to us; and he being the great head and pattern of the resurrection, we shall endeavour to ascertain all the particulars which will serve to throw light on the subject, as to the physical nature of his body, both before and after he arose from the dead. His mother was a virgin, a chosen vessel of the Lord, who conceived by the power of the Holy Ghost and brought forth a child, who was composed of flesh and blood; and in his physical organization differing nothing in any respect from other children of the seed of Abraham. Like other children in their infant state, he no doubt received his nourishment from the breasts of his mother; like all others, he was helpless and dependent for care and protection on his parents, who by the command of God fled into Egypt in order to preserve him from the cruel sword of Herod, who feared a rival in the person of the babe of Bethlehem: like all others he grew in stature by means of the food received into the stomach, and its strength diffused through the physical system; and when grown to manhood his system was composed of the same earthly particles, or the same elements which constitute the human system in general. He was every way subject to the infirmities, passions, pleasures, pains, griefs, sorrows and temptations which are common to the constitution of man; hence we find him sorrowing, weeping, mourning, rejoicing, lamenting, grieving, as well as suffering hunger, thirst, fatigue, temptation, etc, and we also find him possessed of the most refined sensibilities of natural affection, and susceptibilities for close and intimate friendship. This is abundantly illustrated in his close and intimate friendship with Lazarus of Bethany, and his kind-hearted and benevolent sisters, Martha and Mary. He wept with the tears of fond affection over the grave of his departed friend Lazarus, and mingled his tears with the sorrowful and disconsolate sisters, as if to sympathize with them and help to bear their grief, insomuch that the Jews exclaimed, "behold how he loved him." Another striking example of this natural affection is illustrated in his close intimacy with his beloved disciple John. This apostle was his most intimate friend who leaned on his breast at supper; and who was employed to ask questions on subjects in which the others felt a delicacy: he is frequently called "that disciple whom Jesus loved." Now we must think that Jesus loved them all as disciples and followers of the Lamb; but as to natural affection John was his peculiar favorite; to him he committed his sorrowing and disconsolate mother, as he was about to expire on the cross, and from that time, Mary, the mother of Jesus, became a member of John's family. "He took her home to his own house." Jesus having taken affectionate leave of his sorrowing friends, at length yielded up the ghost, and his disembodied spirit took its rest in paradise; while his lifeless corpse was carefully wrapped in linen and laid in a sepulchre; but for fear of some imposition being practised by his disconsolate and sorrowing disciples, the door of the sepulchre was secured with a great stone, and sealed with the initials of kingly authority, besides a strong guard of Roman soldiers who watched around the door by day and by night. But early on the morning of the third day, an angel descended, at the glory of whose presence the soldiers fell back as dead men. The seal was broken, the great stone rolled away, the door of the sepulchre was opened, and his body re-animated by the returning spirit, awoke from its slumbers and came forth in triumph from the mansions of the dead. Now when his friends and disciples came to the sepulchre and found not his body but saw his grave clothes lying useless, they were troubled, supposing that he had been moved to some other place; but the angel of the Lord said unto them: "He is not here, but is risen," and called them to come and see the place where he had lain. Now let us bear in mind, that it was the same corporeal system--the same flesh and bones, which had yielded up the ghost on the cross, and which had been wrapped in linen and laid in the tomb, that now came forth from the dead, to die no more. Now in order to assist his disciples in understanding this subject, that they might know the difference between disembodied spirits and resurrected bodies, he not only eat and drank with them, but called upon them to handle him and see; for said he, "A spirit hath not flesh and bones as ye see me have." On another occasion, he exhibited his wounded side and hands, and called upon Thomas to put his finger into the prints of the nails, and to thrust his hand into his side, where once the spear had pierced; and finally, after being seen of them forty days, he led them out as far as Bethany, and there he was taken up into heaven from their presence, and a cloud received him out of their sight. Now let us inquire, what was the physical difference between the mortal body of Jesus Christ and his resurrected body? They are both the same flesh, the same bones, the same joints, the same sinews, the same skin, the same hair, the same likeness, or physical features, and the same element, or matter; but the former was quickened by the principles of the natural life, which was the blood, and the latter is quickened solely by the spirit, and not by blood, and therefore is not subject unto death, but lives forevermore. With this glorious body he ascended to the Father, and with this glorious body he will come again to earth to reign with his people. This view of the resurrection is clearly exemplified in the persons of Enoch and Elijah, who never tasted death, but were changed instantaneously from mortal to immortal, and were caught up into the heavens, both body and spirit. This change upon their physical systems was equivalent to death and the resurrection. It was the same as if they had slept in the grave for thousands of years, and then been raised and restored to eternal life. When Elijah, for instance, was taken into the chariot of fire, and carried from the presence of Elisha, he did not drop his body, but only his mantle; for if he had dropped his body, the sons of the prophets would have attended to his burial, instead of ranging the mountains in search of him. This same subject is made equally plain in the writings of Job, who declares, saying: "I know that my Redeemer lives, and that he will stand in the latter day upon earth: and though after my skin worms destroy this body, yet in my flesh shall I see God." The Jewish prophets also understood this matter in its clearest light. Isaiah declares, "Thy dead men shall live,--together with my dead body shall they rise." Daniel speaks plainly of the awaking of them that sleep in the dust. Ezekiel illustrates the subject very clearly in his vision of the dry bones. (See Ezekiel xxxvii.) He not only mentions their being raised from the dead, but the bones, the sinews, the flesh, the skin, and the spirit by which they will be re-animated, are all brought to view in a clear, plain, and positive manner. The writings of the Apostles abound with clear elucidations of the physical nature of the resurrection: for on this one point, depended the whole foundation of the christian system. Hence Paul argues, that if there is no resurrection, then Christ is not risen; and if Christ be not risen, then their preaching was vain; and their faith and joy was vain; they were yet in their sins, and the apostles were false witnesses; and they were of all men most miserable. But there is one view which Paul takes of the subject, that will serve to carry out our present theory in a most conclusive manner. It is this: in opening to his disciples the mysteries of the second advent of the Messiah, and the great restitution of all things spoken by the prophets, he declares, that the saints would not all sleep, (in death,) but that they which were alive and remained until the coming of Christ, should be changed in a moment, in the twinkling of an eye, and be caught up to meet the Lord in the air, and so should be forever with him. Here then, is demonstration, that tens of thousands of the saints,--indeed all the saints who live at a certain period of time will be translated after the pattern of Enoch and Elijah, and their spirits and bodies never be separated by death! Such then is the resurrection; and such the lively views which inspired the prophets, apostles and saints of former times, and having this hope they could with propriety say, "O death, where is thy sting; O grave, where is thy victory?" O, the deep-rooted blindness of early tradition and superstition, how art thou interwoven with all our powers of intellect! and how hast thou benumbed and blunted every faculty of our understanding. From early youth the principles have been instilled into our minds that all must die and moulder to corruption--that Enoch and Elijah were the only persons who were, or ever would be translated without seeing death; when in fact, tens of thousands, as I said before, arc yet to arrive by faith to this inconceivable fullness and consummation of eternal life and happiness without tasting death, and without even a momentary separation of soul and body; the transition from mortality to immortality being instantaneous. And yet, strange as it may seem, none will ever attain to this blessing except such as firmly believe in and expect it, for, like all other blessings, it is only to be obtained by faith and prayer. But how shall we believe in, and seek for a blessing of which we have no idea? or how shall we believe in that which we have not heard, and how shall we hear without a teacher? From all these considerations it appears evident that these principles must necessarily be revived so as to become a conspicuous part of modern theology. They must be taught to the people, and the people must believe them; insomuch that every saint on earth will be looking for the great day of the Lord, and expecting to be caught up to meet him in the air; for if the great day of the Lord should come at a time when these principles were neither taught nor believed, surely there would be none prepared for translation: consequently there would be no saints to be caught up to meet the Lord in the air; and if so, the words of the Lord by Paul would become of none effect. I have made the above remarks in order to impress deeply upon the minds of our modern teachers and learners the importance of arousing from the slumber of ages on this subject, and of ceasing to teach and impress upon the youthful mind the gloomy thoughts of death, and the melancholy forebodings of a long slumber in the grave, in order to inspire them with solemn fear and dread, and thus move them to the duties of religion and morality. Experience has proved, in innumerable instances, that this course is insufficient to restrain vice, and to lead to the practice of virtue and religion. The wayward and buoyant spirits of youth feel weighed down and oppressed, when oft reminded of such gloomy and melancholy subjects. All the more cheerful faculties of the soul are thus paralyzed, or more or less obstructed in their operations; the fine toned energies of the mind cease to act with their accustomed vigor, the charms of nature seem clothed in mourning and sackcloth. We conceive a distaste for the duties as well as the enjoyments of life. Courage, fortitude, ambition, and all the stimulants which move man to act well his part in human society, are impaired and weakened in their operations, and the mind, thus soured and sickened, finds itself sinking under deep melancholy and settled gloom, which soon becomes insupportable. He at length sinks in despair,--becomes insane, or groans under various diseases brought upon his physical system by the anguish of his mind; or, with a desperate effort, tears himself from friends and society, and from all the social duties and enjoyments of life, to lead a life of solitude within the walls of a convent, or in the gloomy caverns of the monk. But more frequently the youthful mind when laboring under these gloomy impressions, makes a desperate effort to free itself from its dreadful burthen, by plunging into all the allurements of vice and dissipation; endeavoring by these means to drive from them the memory all these gloomy impressions, and to lose sight of, or cease to realize, the sure and certain approach of death. Let us then cease to give lessons on death and the grave to the rising generation, and confine ourselves more exclusively to the proclamation of eternal life. What a glorious field of intelligence now lies before us, yet but partially explored. What a boundless expanse for contemplation and reflection now opens to our astonished vision. What an intellectual banquet spreads itself invitingly to our appetite, calling into lively exercise every power and faculty of the mind, and giving full scope to all the great and ennobling passions of the soul. Love, joy, hope, ambition, faith, and all the virtuous principles of the human mind may here expand and grow, and flourish, unchecked by any painful emotions or gloomy fears. Here the youthful mind may expand its utmost energies, and revel, uncontrolled by remorse, unchecked by time or decay, in the never-fading sweets of eternity, and bask forever in the boundless ocean of delight. This course of instruction followed out in demonstration of the spirit and of power, would serve to check the allurements of vice, and would greatly tend to lead and encourage the mind in the practise of virtue and religion, and would cheer and stimulate the saint in all the laborious duties of life. It would remove the fear and dread of death. It would bind up the broken hearted, and administer consolation to the afflicted. It would enable man to endure with patience and fortitude all the multiplied afflictions, misfortunes and ills to which they are subject in this momentary life. It would almost banish the baneful effects of fear and gloom, and melancholy from the earth, and thus give new tone and energy to all the various departments of society. The long night of darkness and superstition is now far spent. The truth, revived in its primitive simplicity and purity, like the day star of the horizon, lights up the dawn of that effulgent morn when the knowledge of God will cover the earth as the waters cover the sea. With what propriety then, may the rising generation look forward with a well grounded hope, that they or their children may be of that unspeakably happy number who will live to be caught up to meet the Lord in the air, and like Enoch and Elijah, escape the pangs of dissolution, and the long imprisonment of the grave. Or, with still more certainty, they may hope that if they sleep in the dust, it will only be of short duration, and then they will rise again to enjoy the pleasures of life for evermore. Parents, do you love your children? Does it grieve you to see their lifeless bodies laid in the tomb, and shut, as it were, forever from your society? Children, have you ever been called to bid farewell to your beloved and venerable parents, and to grieve with heart-broken anguish, as their bodies were deposited in the cold and silent grave, and you left as orphans upon the dreary world? Husbands and wives, do you love your companions, and often wish that you both might live in the body forever, and enjoy each other's society, without undergoing a painful separation by the monster, death? Be careful, then, to secure a part in the first resurrection, that you, and your friends may live and reign with Christ on earth, a thousand years. O thou broken hearted and disconsolate widow, thou hast been called to part with the bosom friend of thy youth and to see thy beloved shut from thy presence in the dreary mansions of the dead. Have you ever been comforted with the reflection that the tomb will burst asunder in the morning of the resurrection,--that these once active limbs, now cold in death,--these bones and joints, and sinews, with the flesh and skin will come forth, and be again quickened with the spirit of life and motion; and that this cold and silent bosom will again beat with the most animated and happy sensations of pure love and kindred affection? Parents and children, husbands and wives, brothers and sisters, have these thoughts sunk deep into your hearts in the hour of sorrow, and served to comfort, to soothe and support your sinking spirits in the hour of keenest distress? or have you imagined to yourselves some spiritual, existence beyond the bounds of time and space; some shadow without substance, some fairy world of spirits bright far from earth your native home; and at a distance from all the associations, affections and endearments which are interwoven with your very existence here; and in which were mingled all the sweets of life? No wonder then, that such should cling to life, and shrink from death with terror and dismay; no wonder that such should feel insupportable and overwhelming grief at the loss of friends; for who can bear the thoughts of eternal separation from those lovely scenes with which they have been accustomed to associate from early infancy? Who can endure to be torn from those they love dearer than life, and to have all the tender cords of affection which twine around the heart with mutual endearment, severed and destroyed for ever? Let us then endeavour to inspire the minds of those who are placed under our care and instruction, with a firm faith in and lively sense of this the most important of all subjects, the resurrection of the body, and eternal life; and thus encourage them with the greatest of all inducements to lead a life of righteousness, such as will secure to them a part in the first resurrection, and a happy immortality in the society and friendship of the ransomed throng who are arrayed in spotless white, and who reign on earth with the blessed Redeemer. Having now shown clearly that the resurrection of the body is a complete restoration and reorganization of the physical system of man; and that the elements of which his body is composed are eternal in their duration; and that they form the tabernacle--the everlasting habitation of that spirit which animated them in this life; and that the spirits and bodies of men are of equal importance and destined to form an eternal and inseparable union with each other; we must now return to our research, as to the final destiny of the earth and its productions of animal and vegetable life. We have already shown that the earth itself, and all its productions were deeply affected by the fall, and by the sins of the children of men: that the atonement which was made by Jesus Christ was not only for man, but also for the earth and all the fulness thereof: that all things were redeemed from the fall, and would finally be restored from all the dreadful effects thereof; and be regenerated, sanctified and renewed after the pattern, and in the likeness and image of its first creation; partaking of the same beauty, glory excellence and perfection it had in the beginning. But it is evident that this restitution did not take place at the first advent of the Messiah; and that it has not taken place at any time since: therefore it is yet future, and must be fulfilled at a certain time which is appointed by infinite wisdom. This certain time is called in holy writ, "the times of restitution of all things which God hath spoken by the mouth of all his holy prophets since the world began." Now this restitution is to be accomplished by nothing short of a second advent of the Messiah. He must again descend from heaven to earth in like manner as he ascended. This second advent of Messiah, and the grand events connected with it is a theme which all the prophets and apostles have dwelt on more fully in their writings than they have on any other subject whatever. If I would quote proofs on this subject, I might begin with Enoch the seventh from Adam, who exclaims "Behold the Lord cometh with ten thousand of his saints," etc. and end with the revelation of Jesus Christ to his servant John, "Behold! he cometh with clouds, and every eye shall see him; and they also which pierced him, and all the kindreds of the earth shall wail because of him." This glorious advent of the Messiah was the comfort of Job in his extreme affliction; he could lift up his sorrowful eyes from the midst of sackcloth and ashes, and exclaim "I know that my Redeemer liveth, and that he will stand at the latter day upon the earth; and though after my skin, worms destroy this body, yet in my flesh shall I see God," etc. This was the solace of Daniel in his captivity. He could exclaim, "I saw in the night, visions, and behold, one like the son of man came with the clouds of heaven," etc. This same theme often inspired Isaiah, and David, with an extacy of admiration and delight, and caused them to pour forth their sweetest strains,--their sublimest effusions of poetic inspiration; and this same subject seems interwoven with almost every page of the New Testament writings. Indeed it formed a kind of centre, or rallying point, around which hovered all the hopes, joys, anticipations and comforts of the former day saints. In bonds or imprisonments, in persecutions and afflictions, in tortures or in flames; they could look forward to the coming of the Lord in joyful anticipation of a resurrection and reward. It is this glorious advent of the Messiah, and the great restitution connected with it which has ever formed the hope of the Jews; on this one point hangs the destiny of that long dispersed nation, in their final restoration to the favour of God, and to the land of their fathers, and to their beloved city Jerusalem. This advent is what Paul had allusion to in his writings to the Romans where he said, "As it is written there shall come out of Zion a deliverer, who shall turn away ungodliness from Jacob." This second advent, is what Peter meant when he said to the Jews, (see Acts iii) "And he shall send Jesus Christ, which before was preached unto you, whom the heavens must receive until the times of restitution," etc. It seems evident then, that Jesus Christ is to come again at the times of restitution; at which time a trump shall sound, at the voice of which the graves of the saints will be opened, and they arise from the dead, and are caught up to-gather with those who are alive and remain, to meet the Lord in the air. In the mean time the earth will be terribly convulsed; the mountains will sink, the valleys rise, the rough places become smooth; while a fire will pass over the surface of the earth, and consume the proud and all that do wickedly, as the cities of Sodom and Gomorrah were destroyed in the days of Abraham: and thus after the earth is cleansed by fire, from all its wicked inhabitants, as it once was by water, and after its mighty convulsions have restored it to its former shape and surface, it becomes a fit residence for Jesus Christ and his saints. The Jews behold their long--long expected Messiah, and come to the knowledge that he is that Jesus whom their fathers crucified; they are cleansed from their sins through his most precious blood; their holy city Jerusalem becomes a place of holiness indeed, and a seat of government; where will be the tabernacle and throne of Messiah; and where the nations of them that are saved will resort from year to year, from all the adjoining countries to worship the king, the Lord of hosts; and to keep the feast of tabernacles: and thus, there will be one Lord, and his name one; and he will be king over all the earth. "Blessed are the meek for they shall inherit the earth." This promise made by the Saviour while on the mount, will then be fulfilled. (See also, xxxvii Psalm; and also Ezekiel xxxvii.) The curses which came upon the earth by reason of sin will then be taken off. It will no longer bring forth thorns and thistles, but its productions will be as they were before the fall. The barren deserts will become fruitful, the thirsty land will abound in springs of water, men will then plant gardens and eat the fruit of them, they will plant vineyards and drink the wine of them, they will build houses and cities, and inhabit them, and the Lord's elect will long enjoy the work of their hands. All the earth will then be at rest under one sovereign. Swords will then be beaten into ploughshares, and spears into pruning hooks, and the nations shall learn war no more. The very beasts of prey will then lose their thirst for blood, and their enmity will cease. The lion will eat herbs instead of preying upon flesh, and all the animal creation will become perfectly harmless as they were in the beginning, while perfect peace will cover the earth, as the waters cover the sea; while ail the ancient prophets, apostles, saints and martyrs with all our friends who have fallen asleep in Jesus will be on earth, with their glorified, immortal bodies, to sing the song of victory, and to praise the great Messiah who reigns in the midst of his people. O reader, this is the first resurrection! "Blessed and holy is he that has part in the first resurrection." O reader, this is the great sabbath of creation; the thousand years of rest and peace; the longexpected Millennium. Wouldst thou live in the flesh, and have part in it? wouldst thou again enjoy the society of thy friends who were so near and dear to thy heart in this life? wouldst thou inherit the earth, and be free forever from the grave? Remember--remember, that meekness and holiness of life are the conditions. That it is the meek only who then inherit the earth. That it is the saints only who then possess the kingdom, and the greatness of the kingdom under the whole heaven. In this delightful sabbath of creation, earth and its inhabitants will rest one thousand years from all the pains, and woes, and sorrows they have undergone during the six thousand years of labor, toil and suffering. After this thousand years is ended, the last resurrection will soon come, together with the judgment day. These grand events will be ushered in by the sounding of the last trump, which will call forth the wicked from their long confinement in the grave, and they will be judged according to their works, and will then depart from the presence of the Lord to the place appointed for them. At that time the heavens and earth will undergo their last and final change. They die, and rise again from the dead; or, in other words, the elements are changed from their temporal to their eternal state; being renewed, purified, and brought to the highest state of perfection and refinement which it is possible for them to receive. The earth being thus renewed and purified, is no more to be changed or shaken. It will then roll its eternal rounds amidst the unnumbered systems of the universe; being clothed with celestial glory, and inhabited by immortal and celestial beings who were redeemed from sin and raised from the dead by the blood of Jesus Christ and the power of his resurrection, and who are clothed in white raiment with crowns upon their heads in glory; being kings and priests unto God and to the Lamb with whom they reign on earth for ever and ever; for there will be the holy city, New Jerusalem, the place of his throne; and his tabernacle will be with man, and he will dwell with them and be their God; and he will wipe away all tears from their eyes, and there will be no more death, neither sorrow nor groaning; neither shall there be any more pain, for the old order of things will have passed away and all things will have become new. Reader, wouldst thou leave thy native earth, and soar away to worlds on high, and be at rest that thou mayest do so until the great restitution of all things spoken by the prophets; for Christ and the saints have gone to worlds on high, and have entered in before thee. But remember, that in the worlds on high thy stay is short. Jesus and the saints are only there to await the full time for earth to be cleansed and prepared for their reception, and they will all come home again to their native planet; and even while they are in heaven and absent from the earth, they look forward with joyful anticipation to the time of their return to the place of their nativity. The joyful theme of reigning on the earth inspires the music of their heavenly song; for proof of this, the reader is referred to Rev. v. 9, 10, he there records a song which he heard sung by the hosts of heaven, which closes with the following words, "We shall reign on the earth." If man would enjoy a heaven beyond the bounds of space peopled only by spirits: if he would desire to be for ever free from earth, and absent from the body of his flesh, and from his native planet, he will be under the necessity of embracing the doctrines of the Alcoran, or some of the fables of the heathen mythology, where, in the boundless fields of fancy, or amid the romantic wilds of imagination and fanaticism, the mind roams unchecked by reason, and loses itself from all the realities of rational existence; in a land of shadows, a world of phantoms, from which it will only awake in disappointment by the sound of the last trump, and at last find itself constrained to acknowledge that eternity as well as time, is occupied in realities, and by beings of a physical as well as spiritual existence for the inspired writers, one and all have agreed, that the earth is destined for the eternal inheritance of the saints. The sacred volume opens with a paradise on earth, and closes with a paradise on earth. Moses introduces us to a world of beauty, glory, excellence and perfection in the beginning. And John closes the volume by leaving man in possession of an eternal habitation in his immortal body, in the holy city; and upon the very planet that first gave him being: and this is the end of the matter. 
50302	----	(http://mormontextsproject.org) THE RISE AND FALL OF NAUVOO. BY ELDER B. H. ROBERTS, AUTHOR OF "OUTLINES OF ECCLESIASTICAL HISTORY," "A NEW WITNESS FOR GOD," "THE MISSOURI PERSECUTIONS," "THE GOSPEL," "SUCCESSION IN THE PRESIDENCY," ETC. SALT LAKE CITY, UTAH: THE DESERET NEWS, PUBLISHERS. 1900. PREFACE. THE RISE AND FALL OF NAUVOO is a companion volume and stands in historical sequence to "The Missouri Persecutions." It was written with the same object in view, _viz._, "To place in the hands of the youth of the Latter-day Saints a full statement of the persecutions endured by the early members of The Church in this last dispensation; * * * that they may be made acquainted with the sacrifices which their fathers have made for the word of God and the testimony of Jesus Christ." And I indulge the same hope with reference to this book that I did with respect to "The Missouri Persecutions," _viz._, that by "becoming acquainted with the story of the sufferings of the early Saints, the faith of the Gospel will become all the more dear to the hearts of their immediate posterity, and all the youth of Zion, for many generations to come." [1] THE AUTHOR. Footnotes 1. See Preface to "The Missouri Persecutions." CONTENTS. INTRODUCTION CHAPTER I. Nauvoo CHAPTER II. The Reception of the Exiles in Illinois CHAPTER III. Commerce-Land Purchases CHAPTER IV. "As Flies in the Ointment" CHAPTER V. Political Agitation CHAPTER VI. A Day of God's Power CHAPTER VII. Departure of the Twelve for England CHAPTER VIII. The "Times and Seasons" CHAPTER IX. An Appeal to the General Government for Redress of Grievances CHAPTER X. Orson Hyde's Mission to Jerusalem CHAPTER XI. Death's Harvest in Nauvoo--Return of Prodigals CHAPTER XII. John C. Bennett CHAPTER XIII. Renewal of Hostilities by Missouri CHAPTER XIV. Founding a City CHAPTER XV. The Nauvoo Legion CHAPTER XVI. Reconstruction of Quorums--the Nauvoo House and the Temple CHAPTER XVII. The Conference of April 6th, 1841 CHAPTER XVIII. Prophet's Trial at Monmouth CHAPTER XIX. Events of the Summer of 1841 CHAPTER XX. Introduction of the New Marriage System CHAPTER XXI. Camp Followers--Bankruptcy CHAPTER XXII. Suspicions of Treachery CHAPTER XXIII. Attempted Assassination of Governor Boggs CHAPTER XXIV. The Prophet's Trial at Springfield--Missouri Again Thwarted CHAPTER XXV. Incidents of the Trial and Acquittal CHAPTER XXVI. Doctrinal Development at Nauvoo--Interpretation of the Scriptures CHAPTER XXVII. Doctrinal Development at Nauvoo--the Kingdom of God and the Resurrection CHAPTER XXVIII. Doctrinal Development--Prophecies CHAPTER XXIX. Doctrinal Development at Nauvoo--of the Being and Nature of God CHAPTER XXX. Doctrinal Development at Nauvoo--Miscellaneous Items CHAPTER XXXI. The Prophet Arrested on Missouri's old Charge CHAPTER XXXII. Minor Matters in the New Move Against the Prophet CHAPTER XXXIII. Political Perplexities--Joseph Smith a Candidate for President of the United States CHAPTER XXXIV. The Projected Movement to the West CHAPTER XXXV. The Standard of Peace CHAPTER XXXVI. "In Peril Among False Brethren" CHAPTER XXXVII. Compliance with the Demands of Governor Ford CHAPTER XXXVIII. The Martyrdom CHAPTER XXXIX. Confusion--Choosing a Leader CHAPTER XL. The Trial of the Murderers CHAPTER XLI. The Exodus--the Fall of Nauvoo APPENDIX I. Correspondence Between Joseph Smith and John C. CALHOUN APPENDIX II. Clay's Letter to Joseph Smith and the Latter's Reply APPENDIX III. Joseph Smith's Views of the Power and Policy of the Government of the United States APPENDIX IV. An Account of the Martyrdom of Joseph Smith, by President John Taylor INTRODUCTION. Once in an ancient city, * * * Raised aloft on a column, a brazen statue of Justice Stood in the public square, upholding the scales in its left hand, And in its right hand a sword, as an emblem that justice presided Over the laws of the land, and the hearts and the homes of the people. But in the course of time the laws of the land were corrupted; Might took the place of right, and the weak were oppressed, and the mighty-- Ruled with an iron rod.--_Evangeline_. QUEEN ANNE'S war was brought to a close by the treaty of Utrecht, in 1713. By this treaty the French province, Nova Scotia, was ceded by France to England; and, of course, the inhabitants, nearly exclusively French, and numbering some three thousand, became subjects of Great Britain. Less than half a century later, when the French and Indian war broke out, the French population had increased to eighteen thousand--outnumbering the English three to one. In fact the presence of the English amounted to nothing more than a military occupation of the peninsula. These French peasants, usually called Acadians, had brought under cultivation large tracts of land; owned about sixty thousand head of cattle; had built neat cottage homes, established peaceful hamlets, and lived in a state of plenty, but great simplicity. They were reputed to be a peaceable, industrious, and amiable race; governed mostly by their pastors, who exercised a paternal authority over them. Thus dwelt together in love these simple Acadian farmers-- Dwelt in the love of God and of man. Alike were they free from Fear, that reigns with the tyrant, and envy, the vice of republics. Neither locks had they to their doors, nor bars to their windows; But their dwellings were open as day, and the hearts of their owners; There the richest were poor, and the poorest lived in abundance. When the French and Indian war broke out, these people were quietly cultivating their farms, and manifested no warlike disposition. Still, the deputy governor of the province, Lawrence by name, pretended to fear an insurrection, should the French in Canada attempt an invasion of Acadia. Therefore when General Braddock met in council with the colonial governors at Alexandria, Lawrence urged the assembly to do something to overawe the French, and strengthen the English authority. A plan to humiliate the Acadians was decided upon, and placed in the hands of the infamous deputy governor, Lawrence, and Colonel Monckton to execute. A fleet of forty vessels with three thousand regular troops on board, left Boston in May, 1755, and after a successful voyage anchored in Chignecto Bay. Landing their troops, they besieged Fort Beau-Sejour, which had been erected by the French, on the isthmus connecting Nova Scotia with New Brunswick. After a feeble resistance the fort capitulated, and in less than a month, with the loss of only twenty men, the English had made themselves masters of the whole country. The inglorious campaign was ended, but the fact still existed that the obnoxious Acadians outnumbered the English; and the question remained as it was before the invasion. The deputy governor convened a council "to consider what disposal of the Acadians the security of the country required." The result of the deliberations was this: The security of the country required the banishment of the entire French population! Lawrence and his associates soon invented a scheme which furnished an excuse for carrying into effect this infamous order. An oath of allegiance was formulated to which the Acadians as consistent Catholics could not subscribe, without doing violence to their consciences. They refused to take the oath, but declared their loyalty to the English government. This they were told was insufficient. At one fell stroke they were adjudged guilty of treason, and the surrender of their boats and firearms demanded. To these acts of tyranny the Acadians submitted. They even offered to take the oath first required of them, but the deputy governor said the day of grace was past; that once having refused to take it, they must now endure the consequences. Their lands, houses and cattle were declared forfeited: their peaceful hamlets were laid waste; their houses given to the flames; the fruits of years of honest industry and strict economy were wantonly destroyed, and the people driven to the larger coast towns. In one district two hundred and thirty-six houses were burned to the ground at once. Part of the inhabitants who had escaped to the woods beheld all they possessed wickedly destroyed by bands of marauders, without making any resistance until their place of worship was wantonly set on fire. Exasperated by this unhallowed deed, they rushed from their hiding places, killed about thirty of the incendiaries, and retreated to the woods. To render this scheme of tyrannical banishment completely effective, further treachery was necessary. In each district the people were commanded to meet at a certain place and day on important business, the nature of which was carefully concealed from them, until they were assembled and surrounded by English troops; then the inhuman edict of banishment was announced to the heart-broken peasants. Very little time was allowed them for preparation. In mournful crowds they were driven to the beach. Women with white faces pressed their babes to their hearts; children dumb with terror clung to their parents; the aged and the infirm as well as the young and strong shared the common fate. At the large village of Grand Pre, when the moment for embarkation arrived, the young men, who were placed in the front, refused to move; but files of troops with fixed bayonets forced obedience. As soon as they were on board the British shipping, heavy columns of black smoke ascending from Grand Pre announced to the wretched Acadians the destruction of their lovely village. The embarkation of these peasants, and the burning of Grand Pre is thus described by Longfellow: Thus to the Gaspereau's mouth moved on that mournful procession. There disorder prevailed, and the tumult and stir of embarking. Busily plied the freighted boats; and in the confusion Wives were torn from their husbands, and mothers, too late, saw their children Left on the land, extending their arms with wildest entreaties. * * * * * * * * * * * Suddenly rose from the South a light, as in Autumn the blood red Moon climbs the crystal walls of heaven, and o'er the horizon Titan-like, stretches its hundred hands upon mountain and meadow, Seizing the rocks and the rivers, and piling huge shadows together; Broader and ever broader it gleamed on the roofs of the village, Gleamed on the sky and the sea, and the ships that lie in the road stead. Columns of shining smoke uprose and flashes of flame were Thrust through their folds and withdrawn, like the quivering hands of a martyr. Then as the winds seized the gleeds and the burning thatch, and, uplifting, Whirled them aloft through the air, at once from a hundred housetops Started the sheeted smoke with flashes of flame intermingled. These things beheld in dismay the crowd on the shore and on shipboard. Speechless at first they stood, then cried aloud in their anguish, "_We shall behold no more our homes in the village of Grand Pre_." The property which had before escaped the hands of the spoilers was now laid waste on the plea of discouraging the return of the exiles, who, through their blinding tears, saw the land of their homes and their hopes fade from view. No preparations had been made for their settlement elsewhere; nor did they receive any compensation for their property from which they were forced, or that had been wickedly destroyed. In a starving and penniless state, they were put ashore in small groups at different points along the coast of New England, where many of them perished through the hardships they endured. A pathetic representation of their wrongs was addressed to the English government, and by reference to solemn treaties made between them and the provincial government, they proved their banishment to be "as faithless as it was cruel." "No attention, however," says Marcus Wilson, "was paid to this document, and so guarded a silence was preserved by the government of Nova Scotia upon the subject of the removal of the Acadians, that the records of the province make no allusion whatever to the event." After the close of the French and Indian war, France ceded all her possessions in Canada to victorious England. The case of the Acadians was again brought before the English government, but no compensation was ever allowed them for the outrages committed against them. The property of which they were ruthlessly plundered was never restored. They were allowed to return to the province, and, on taking the customary oaths, could receive lands; but of the eighteen thousand that were banished, less than two thousand returned: Still stands the forest primeval; but under the shade of its branches Dwells another race, with other customs and language. Only along the shore of the mournful and misty Atlantic Linger a few Acadian peasants, whose fathers from exile Wandered back to their native land to die in its bosom. For such atrocious acts as these, we find no apologist among our historians. On every hand they meet with execration. Such wanton cruelty--such palpable violations of human rights are stains upon the escutcheon of the nation that permits them to be perpetrated within her borders. It is quite generally supposed that such atrocious crimes as this against the French peasants of Acadia are only to be met with in former ages or among non-Christian countries. But in writing the history of the Rise and Fall of Nauvoo--strange as it may appear, and almost past believing--it is my task to relate events which have taken place in the nineteenth century, in this age of boasted enlightenment and toleration, that shall make the expulsion of the French peasants from Acadia pale in comparison with them; events which have occurred in the United States, the boasted asylum for the oppressed of all nations; events which would be more in keeping with the intolerance of the dark ages and the cruelty of Spain, during the reign of the inquisition, than in this age and in this nation. What events are these that so thunder in the index? Such deeds as outrage humanity, and well-nigh destroy one's confidence in human governments; mock justice; deride the claims of mercy; and pull down the wrath of an offended God upon the people who perform them, and upon the government which allows them to go unwhipped of justice. Listen to the history of the Rise and Fall of Nauvoo. THE RISE AND FALL OF NAUVOO. CHAPTER I. NAUVOO. THE history of the Rise and Fall of Nauvoo is worthy the attention of the readers of this book because its story is connected with one of the most important religious movements of this or any other age; and with the life and death of one of the world's greatest and most unique characters, the Prophet Joseph Smith. It is worthy of the reader's attention because the religious institution founded under God by this man--the Church of Jesus Christ of Latter-day Saints--survives him, and presents to the world the greatest religious wonder of the age, a right conception of which cannot be formed without a knowledge of this Nauvoo period of the history of The Church; a period which is essentially a formative one, especially in regard to what may be considered the higher and more complex doctrines of Mormonism. It was in Nauvoo that Joseph Smith reached the summit of his remarkable career. It was in Nauvoo he grew bolder in the proclamation of those doctrines which stamp Mormonism as the great religion of the age. It was in Nauvoo that Joseph Smith's life expanded into that eloquent fullness which gives so much promise of what that man will be in eternity. It was in Nauvoo he contended against a world of opposition; against the power of falsehood and misrepresentation; against priestcraft; against corruption in high places; from here he corresponded with statesman, and rebuked demagogues; from here he went to martyrdom--to seal his testimony with his blood. And after his death, it was from here his people fled to the wilderness in the most remarkable exodus of modern times. The Church fled into the wilderness--not, however to be hidden from the world, but to be lifted up on high as an ensign to the nations, to be as a city sitting upon a hill that cannot be hid, but on the contrary, from its lofty eminence challenges the attention of the world. In Illinois, as in Missouri, the religious toleration guaranteed in the Constitutions of both the State of Illinois and of the United States--religious toleration, at once the boast and pride of Americans, and also the test of true enlightenment and the highest civilization--this vaunted toleration was in Nauvoo put to the test and found wanting. That is, before the exodus of The Church from Nauvoo, it became evident that a people accepting what to their neighbors was a singular faith, and one that was unpopular withal, could not live in peace among their fellow-citizens of other faiths, and hence the exodus, not only from Nauvoo but from the entire State of Illinois and also from the United States. The Latter-day Saints, in a word, were expatriated from the United States, [1] and sought an asylum in the wilderness, and among tribes of savages. From whence, after half a century, that same Church emerges, enlarged, prosperous, more firmly rooted in safety and in strength of faith than ever before--a greater enigma to the religious world than when it made its exodus from Illinois. All these things have a relation to Nauvoo, for The Church had a sort of second birth there, which makes the Rise and Fall of Nauvoo a theme of peculiar interest to those interested in what the world calls Mormonism, and who is not or should not be interested in a religious movement of such proportions, of such pretensions and of such achievements in the face of such opposition as it has met? * * * * * * Nauvoo, then, its rise and its fall, is to be the subject of my discourse. The word Nauvoo comes from the Hebrew, and signifies beautiful situation; "carrying with it also," says the prophet Joseph Smith, "the idea of rest." And, indeed, the location of the city is beautiful. No sooner does one come in view of it than he exclaims, "It is rightly named!" The city, or at least the marred remains of it, stands on a bold point around which sweeps the placid yet majestic "Father of Waters"--the Mississippi. The city is at least half encircled by that noble stream. From its banks the ground rises gradually for at least a mile where it reaches the common level of the prairie that stretches out to the eastward, farther than the eye can reach, in a beautifully undulating surface, once covered by a luxuriant growth of natural grasses and wild flowers, with here and there patches of timber; but now chequered with meadows, and, at the time of my visit, in 1885, with fields of waving corn. Opposite Nauvoo, on the west bank of the river, the bluffs rise rather abruptly, almost from the water's edge, and are covered, for the most part, with a fine growth of timber. Nestling at the foot of one of the highest of these bluffs, and immediately on the bank of the river, is the little village of Montrose, to which I shall have occasion to refer in these pages. Back of these bluffs before mentioned, roll off the alternate prairie and woodlands of Iowa. Between Montrose and Nauvoo, and perhaps two thirds of the distance across the river from the Illinois side, is an island, from three-fourths of a mile to a mile in length, and from fifty to one or two hundred yards in width, having its greatest extent north and south. Nauvoo is situated just at the head of what are usually called the Des Moines Rapids, about one hundred and ninety miles above St. Louis. These rapids were a serious obstacle to the navigation of the Mississippi at this point, in an early day, as in the season of low water they could not be passed by the steamboats plying the river. This difficulty of late, however, has been obviated by the general government building a fine canal, running parallel with the west bank of the river, from Keokuk to Montrose, a distance of twelve or fifteen miles. I was unable to learn the cost of the construction, but judge it must have required at least several millions of dollars. Such is the location of Nauvoo; such its immediate surroundings. It now remains for me to relate the events which led to the establishment of a thriving city on the site we have briefly described; how it was converted from a sickly wilderness to the most desirable section of the great State of Illinois; and then how, through acts of injustice and treachery, some of its principal founders were murdered and the rest of its inhabitants cruelly driven from the city by mob violence into the wilderness; and how the city sank from its prosperous condition, to become the semi-desolate place it is today; and, what is of more importance, to trace the development of that faith taught by Joseph Smith, which is destined to become, and indeed now is, one of the world's great religions. Footnotes 1. When the Mormon Pioneers arrived in the Salt Lake valley, that whole intermountain region still belonged to the republic of Mexico. CHAPTER II. THE RECEPTION OF THE EXILES IN ILLINOIS. IN what is properly a companion volume to this--"The Missouri Persecutions"--I have told how the Latter-day Saints were driven from Missouri under a threat of extermination from the executive of that State, Lilburn W. Boggs. When fleeing from Missouri, where they had suffered so much from mob violence, and from the State government officials, the Mormon exiles crossed the Mississippi into the State of Illinois, at the point near where the city of Quincy is located--in fact, at the Quincy Ferry. Their destitute condition, together with the injustice they had suffered in Missouri--the spectacle of a people in free America being driven from their homes and exiled from one of the States of the American Union because of religious beliefs--aroused the indignation and excited the sympathy of the people of Quincy and vicinity. A kind reception was given to the exiles by the people of this section of Illinois, one very similar to that given to many of the same people by the inhabitants of Clay County, when a cruel persecution had driven some twelve hundred of them from their homes in Jackson County, Missouri, five years before. [1] The Democratic Association of Quincy was especially active in the interests of the exiles. In the month of February a meeting was called by this association to inquire into the situation of the Mormon exiles. At this first meeting all that was done was to pass a resolution, to the effect that the people called Latter-day Saints were in a situation requiring the aid of the people of Quincy. A committee of eight was appointed to call a general meeting of both citizens and Mormons, and to receive a statement from the latter of their condition, with a view to relieving their necessities. The committee was instructed to get the Congregational church in which to hold the next meeting, but the directors having in charge that building would not allow it to be used for that purpose. I speak of this to show the kind of charity existing in the breasts of some pretended followers of Him who taught that charity was the crowning virtue. Failing to secure the church, the second meeting was held in the courthouse. At this meeting the special committee appointed at the first meeting reported its labors. The committee had received statements from Sidney Rigdon and others in relation to the expulsion of the Mormons from Missouri, and suggested a series of resolutions setting forth that the exiled strangers were entitled to the sympathy and aid of the people of Quincy; That a numerous committee, composed of individuals from every part of the town, be appointed to allay the prejudices of the misguided citizens of Quincy, and explain that it was not the design of the exiled Saints to lower the wages of the laboring classes, but to secure something to save them from starvation; That a standing committee be appointed to relieve, so far as in their power, the wants of the destitute and homeless; and to use their utmost endeavors to procure employment for those who were able and willing to labor. The report closed by saying:-- We recommend to all the citizens of Quincy that in all their intercourse with the strangers, they use and observe a becoming decorum and delicacy, and be particularly careful not to indulge in any conversation or expression calculated to wound their feelings, or in any way to reflect upon those who, by every law of humanity, are entitled to our sympathy and commiseration. This good work begun by the Democratic Association was continued by them, and substantial assistance was given to the suffering Saints through their exertions. At a subsequent meeting of the association the following resolutions were adopted: That we regard the right of conscience as natural and inalienable, and the most sacredly guaranteed by the Constitution of our free government; That we regard the acts of all mobs in violation of law; and those who compose them individually responsible, both to the laws of God and man, for every depredation committed upon the property, rights, or life of any citizen; That the inhabitants upon the western frontier of the State of Missouri, in their late persecution of the people denominated Mormons, have violated the sacred rights of conscience and every law of justice and humanity; That the governor of Missouri, in refusing protection to this class of people, when pressed upon by a heartless mob, and turning upon them a band of unprincipled militia, with orders encouraging their extermination, has brought a lasting disgrace upon the State over which he presides. Thus with expressions of sympathy and material aid did the people of Quincy assist the exiles and bid them hope for better days. Nor was this kindly feeling confined to the people of Quincy and vicinity; it extended throughout the State; and especially was it exhibited by some of the leading men thereof, including Governor Carlin, Stephen A. Douglas, Dr. Isaac Galland and many others. Footnotes 1. Missouri Persecutions, Chapter xiv. CHAPTER III. COMMERCE--LAND PURCHASES. IN the fall of 1838 a brother by the name of Israel Barlow left the State of Missouri under the exterminating order of Governor Boggs. By missing his way, or, what is more likely, directed by the hand of a kind Providence, he did not leave the State by the same route as the great body of his people, but taking a northeasterly course, struck the Des Moines River a short distance above its mouth, in the Territory of Iowa. He was without food and destitute of clothing. Making his wants known to the people living in that locality, they kindly supplied him with food and raiment. To them he related the story of the persecution of the Latter-day Saints in Missouri, and how his people, poor and destitute as himself, were fleeing from the State _en masse_. His relation of the sufferings of the Saints, and the cruelties heaped upon them by their heartless persecutors, enlisted the sympathies of his hearers, and they gave him letters of introduction to several gentlemen, among which was one to Dr. Isaac Galland, a gentleman of some influence living at Commerce, a small settlement on the banks of the Mississippi, in Illinois, and which afterward became the site of Nauvoo. Dr. Galland owned considerable land in Commerce, and he wrote the Saints located in Quincy that several farms could doubtless be rented in his locality, and that perhaps some fifty families could be accommodated at Commerce. In addition to this offer of lands made to The Church, another and a previous one had been made of twenty thousand acres, between the Des Moines and the Mississippi rivers. This tract could have been purchased at two dollars per acre, to be paid in twenty annual payments without interest. A conference was convened at Quincy in February, and the advisability of making the purchase and settling the Saints in a body came up for consideration. It was decided by the conference that it was not advisable to locate lands at that time. Subsequently, however, on the ninth day of March, the Saints having received further offers of land in Illinois and Iowa, called another public meeting and appointed a committee to go and examine the lands offered. In Iowa, the people and officers of the Territory expressed a kindly feeling toward the exiled Saints. The governor of Iowa--Robert Lucas--had known the Saints in Ohio, and testified to Dr. Galland that the Mormon people, when they were in Ohio, were good citizens, and he respected them as such now, and would treat them accordingly, should they, or any part of them, decide to settle in his Territory. The statement is made in answer to a letter of inquiry on the subject of the Mormons settling in Iowa. He wrote to Dr. Isaac Galland as follows: EXECUTIVE OFFICE, IOWA, BURLINGTON March, 1839. DEAR SIR--On my return to this city, after a few weeks' absence in the interior of the Territory, I received your letter of the 25th ultimo, in which you give a short account of the sufferings of the _people called Mormons_, and ask "whether they could be permitted to purchase lands, and settle upon them, in the Territory of Iowa, and there worship Almighty God according to the dictates of their own consciences, secure from oppression," etc. In answer to your inquiry, I would say, that I know of no authority that can constitutionally deprive them of this right. They are citizens of the United States, and are entitled to all the rights and privileges of other citizens. The 2nd section of the 4th Article of the Constitution of the United States (which all are solemnly bound to support), declares that the "citizens of each State shall be entitled to all the privileges and immunities of citizens of the several States." This privilege extends in full force to the Territories of the United States. The first Amendment to the Constitution of the United States declares that "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." The Ordinance of Congress of the 13th July, 1787, for the government of the Territory northwest of the river Ohio, secures to the citizens of said Territory, and the citizens of the States thereafter to be formed therein, certain privileges which were, by the late Act of Congress organizing the Territory of Iowa, extended to the citizens of this Territory. The first fundamental Article in that Ordinance, which is declared to be forever unalterable, except by common consent, reads as follows, to-wit: "No person demeaning himself in a peaceable and orderly manner, shall ever be molested on account of his mode of worship, or religious sentiments in said Territory." These principles, I trust, will ever be adhered to in the Territory of Iowa. They make no distinction between religious sects. They extend equal privileges and protection to all; each must rest upon its own merits, and will prosper in proportion to the purity of its principles, and the fruit of holiness and piety produced thereby. With regard to the peculiar people mentioned in your letter, I know but little. They had a community in the northern part of Ohio for several years; and I have no recollection of ever having heard in that State of any complaints against them from violating the laws of the country. Their religious opinions, I consider, has nothing to do with our political transactions. They are citizens of the United States, and are entitled to the same political rights and legal protection that other citizens are entitled to. The foregoing are briefly my views on the subject of your inquiries. With sincere respect, I am your obedient servant, ROBERT LUCAS. To ISAAC GALLAND, Esq., Commerce, Illinois. This communication Dr. Galland sent to the Quincy _Argus_, accompanied by the following note: COMMERCE, ILLINOIS, April 12, 1839. MESSRS. EDITORS:--Enclosed I send you a communication from Governor Lucas of Iowa Territory. If you think the publication thereof will in any way promote the cause of justice, by vindicating the slandered reputation of the people called Mormons, from the ridiculous falsehoods which the malice, cupidity and envy of their murderers in Missouri have endeavored to heap upon them, you are respectfully solicited to publish it in the _Argus_. The testimony of Governor Lucas as to the good moral character of these people, I think will have its deserved influence upon the people of Illinois, in encouraging our citizens in their humane and benevolent exertions to relieve this distressed people, who are now wandering in our neighborhoods without comfortable food, raiment, or a shelter from the pelting storm. I am, gentlemen, very respectfully, Your obedient servant, ISAAC GALLAND. In conversation with Dr. Galland, Isaac Van Allen, Esq., attorney-general for the same Territory (Iowa), gave him to understand that he would, so far as within his power, protect the Mormon people from insult and injury. It was these assurances of sympathy and protection which led to a reconsideration of the conclusion of the former conference, and the appointment of a committee to examine the lands offered. But little or nothing was ever done by this committee. On the twenty-second of April, 1839, the Prophet Joseph joined the exiled Saints at Quincy. After a cruel imprisonment of over five months, he had escaped from his persecutors while en route from Liberty prison, Clay County, to Columbia, Boone County, to which he and his companions in prison had taken a change of venue for trial. The guards got drunk and were evidently willing for their prisoners to escape. At any rate, the Prophet, in stating the circumstance in his history, says: "We thought it a favorable opportunity to make our escape; knowing that the only object of our enemies was our destruction; and likewise knowing that a number of our brethren had been massacred by them on Shoal Creek, amongst whom were two children; and they had sought every opportunity to abuse others who were left in the State; and that they were never brought to an account for their barbarous proceedings, but were winked at and encouraged by those in authority. We thought that it was necessary for us, inasmuch as we loved our lives, and did not wish to die by the hand of murderers and assassins; and inasmuch as we loved our families and friends, to deliver ourselves from our enemies." And so the Prophet and his companions escaped and arrived in Quincy as already stated. I need not stop to undertake a description of the scenes of this exiled people welcoming their youthful Prophet into their midst, after such trials as they had passed through, in which the strength of each man's soul and love for his brethren had been tested. The Saints had seen their Prophet and his fellow prisoners betrayed into the hands of a merciless enemy, and knew that a court-martial of the Missouri State militia had condemned him and his companions to be shot in the public square at Far West. They had seen him and his fellow-prisoners torn away from their parents and families, and their people, under circumstances the most distressing. They had been told by the haughty commander-in-chief of the mob militia forces which invested Far West--General Clark--that the doom of their leaders was sealed, and they need not expect, nor even let it enter into their hearts that they would be permitted to see them again. Many of them had seen him chained like a felon, standing before unjust judges, whose hearts were filled to overflowing with hatred towards him. Contrary to every principle of justice, he had been sent to languish in prison in the midst of his enemies; while they themselves, with bursting hearts and blinding tears, were compelled to sign away their lands and homes at the muzzle of the musket and flee from the Christian State of Missouri, under the exterminating order issued by Governor Boggs. Yet in all these trials, from the dangers of the murderous militia camps, from the malice of corrupt courts, and the injustice of drunken juries, and at last from the prison's gloom, a kind Providence had delivered him, and he was again in their midst, again with them to still their fears and direct their movements. His presence was the signal for action. He arrived in Quincy on the 22nd of April. The day following he spent in greeting his friends, and receiving visits from the brethren; but on the twenty-fourth he called and presided over a conference, at which, in connection with Bishop Knight and Alanson Ripley, he was appointed to go to Iowa to select a place for the gathering of the exiled Saints. The conference also advised the brethren, who could do so, to go to Commerce and locate in Dr. Galland's neighborhood. On the first of May the committee purchased a farm of one hundred and thirty-five acres, for which they agreed to pay five thousand dollars; also another and a larger farm of Dr. Galland for nine thousand dollars. The committee desired that these farms should be deeded to Alanson Ripley, but Sidney Rigdon, manifesting a rather sour disposition, said that no committee should control any property that he had anything to do with. So the purchase made of Dr. Galland was deeded to Sidney Rigdon's son-in-law, G. W. Robinson, with the understanding that he should deed it to The Church as soon as it was paid for according to the contract. This was the first purchase of lands made in Commerce. The place is thus described by Joseph: "When I made the purchase of White and Galland, there was one stone house, three frame houses, and two blockhouses, which constituted the whole city of Commerce." This small collection of houses was immediately on the banks of the river, and scattered between them and what afterwards became the south part of the city of Nauvoo, were one stone and three log houses. It was one of these humble dwellings that Joseph moved into on the tenth of May, 1839. Back some distance from the river, however, were other dwellings scattered over the country, one of which was the home of Daniel H. Wells, a justice of the peace for the district of Commerce, and who afterwards became a prominent Church leader, one of the counselors, in fact, in the First Presidency of The Church. Later, when referring to the purchase of lands about Commerce, the Prophet Joseph said: The place was literally a wilderness. The land was mostly covered with trees and bushes, and much of it was so wet that it was with the utmost difficulty that a footman could get through, and totally impossible for teams. Commerce was unhealthy, very few could live there; but believing that it might become a healthy place by the blessing of heaven to the Saints, and no more eligible place presenting itself, I considered it wisdom to make an attempt to build up a city. Having spoken of the first purchase of lands at Commerce, it may not be amiss here to say that subsequently more extensive purchases were made of Dr. Galland and Messrs. Hubbard, Wells, Hotchkiss and others. Considerable difficulty and embarrassment to Joseph personally and to The Church in general arose over misunderstandings about the Hotchkiss land purchase. Hotchkiss sold to Joseph for The Church upwards of five hundred acres of land in Commerce, for which he was to receive fifty-three thousand five hundred dollars, half to be paid in ten years, and the remainder in twenty years. This amount was secured to Hotchkiss & Company by two notes, one payable in ten years and the other in twenty, signed by Joseph Smith, Hyrum Smith and Sidney Rigdon. The difficulty connected with this extensive land purchase arose from some exchanges that were made of property in the east, by some of the Saints, for its equivalent in value in land out of the Hotchkiss purchase in Commerce; the matter, however, was finally amicably settled. The terms on which Dr. Galland let The Church have lands were extremely advantageous to the Saints. He sold at a reasonable rate, and on long credit, that the people might not be distressed in paying for the inheritance they purchased. In addition to the first purchase, he exchanged lands with the Saints in the vicinity of Commerce for lands in Missouri, to the value of eighty thousand dollars. And he gave them a good title to the same. He is described as a man of literary attainments and extensive information and influence. All of which he used for the good of the exiled Saints in giving them a standing among his friends. Finally he joined The Church, thus casting his lot with the exiled people he had assisted, and from that time until his death, partook of their joys and their sorrows; shared their fortunes and reverses. In addition to these land purchases, The Church made others; some of them even more extensive than those already mentioned. The village of Nashville, in Lee County, Iowa, and twenty thousand acres of land adjoining, was bought, though upon what terms the purchase was made cannot be learned. Another purchase also in Iowa was made by Bishop Knight, and a settlement was started there called Zarahemla, which was opposite Nauvoo. This place was organized into a stake [1] of Zion, but in January, 1842, the stake organization was discontinued; though Zarahemla continued as an organized branch of The Church. Stakes of Zion in the following year were organized at Lima, in Illinois; also at Quincy, in Adams County, for the benefit of the Saints who continued there. Another stake was organized at Columbus, in Adams County, Illinois, known as Mount Hope stake; besides these stakes, branches of the Church were organized in various parts of Lee County, Iowa, and Adams and Hancock counties, Illinois. But as Nauvoo rose from the swamps and underbrush of Commerce, and, under the industry and enterprise of the Saints, and the blessings of a kindly disposed Providence, developed into a healthy, beautiful and prosperous commercial and manufacturing city, these stake organizations in the surrounding country were discontinued, and Nauvoo became the one great gathering place of the Saints. Footnotes 1. A stake of Zion is a territorial division of The Church that embraces several wards or branches. The stake is presided over by a president, who must be a High Priest, assisted by two counselors, also High Priests. There must also be in each stake of Zion a high council, consisting of twelve High Priests, over which council the presidency of the stake preside. This high council constitutes the judicial power (ecclesiastical) of the stake, to which appeals lie from the bishops' courts. CHAPTER IV. "AS FLIES IN THE OINTMENT." HAVING described the site of Nauvoo, and related the circumstances connected with its establishment as a gathering place of the Saints, it is necessary to return to the consideration of some events which occurred at Quincy during the sojourn of the Saints at that place. Paul, in his day, told the Hebrews that all were not Israel that were of Israel: so all were not Saints that flocked into Quincy with the exiles from Missouri; many of them were altogether unworthy of the association of the people of God. These preyed upon the hospitality of the people of Quincy to such an extent, that The Church by action of a conference authorized Elder John Taylor, then one of the Twelve Apostles, and who afterwards became President of the Church, to write the following letter, which was printed in the Quincy _Argus_: In consequence of so great an influx of strangers, arriving in this place daily, owing to their late expulsion from the State of Missouri, there must of necessity be, and we wish to state to the citizens of Quincy and the vicinity, through the medium of your columns, that there are many individuals among the numbers who have already arrived, as well as among those who are now on their way here, who never did belong to our Church, and others who once did, but who, for various reasons, have been expelled from our fellowship. Among these are some who have contracted habits which are at variance with principles of moral rectitude (such as swearing, dram-drinking, etc.,) which immoralities the Church of Latter-day Saints is liable to be charged with, owing to our amalgamation under our late existing circumstances. And as we as a people do not wish to lay under any such imputation, we would also state, that such individuals do not hold a name or a place amongst us; that we altogether discountenance everything of the kind, that every person once belonging to our community, contracting or persisting in such immoral habits, have hitherto been expelled from our society; and that such as we may hereafter be informed of, we will hold no communion with, but will withdraw our fellowship from them. We wish further to state, that we feel laid under peculiar obligations to the citizens of this place for the patriotic feelings which have been manifested, and for the hand of liberality and friendship which was extended to us, in our late difficulties; and should feel sorry to see that philanthropy and benevolence abused by the wicked and designing people, who under pretense of poverty and distress, should try to work up the feelings of the charitable and humane, get into their debt without any prospect or intention of paying, and finally, perhaps, we as a people be charged with dishonesty. We say that we altogether disapprove of such practices, and we warn the citizens of Quincy against such individuals who may pretend to belong to our community. I have given this letter _in extenso_, because it bears upon its face the evidence of the honesty of The Church, and its disposition to treat the people of Illinois, who had so nobly and kindly received its members in the days of their distress, with candor. It also tells us of a class even then in The Church, who by the vileness of their lives gave some coloring to the charges subsequently so unjustly made against the whole Church; a class who brought upon The Church reproach; an unrighteous, apostate element, which lingered with The Church for the sake of advantage--the bane of the body religious. CHAPTER V. POLITICAL AGITATION. ABOUT this time, too, the good feeling entertained toward the Saints by the people of Quincy and vicinity was not a little endangered through the unwise course of Lyman Wight. He began the publication of a series of letters in the Quincy _Whig_, in which he laid the responsibility of the outrages perpetrated against the Saints in Missouri upon the Democratic party, implicating not only the Democrats of Missouri, but indirectly the National Democratic party. This gave much dissatisfaction to members of that party in the vicinity of Quincy, a number of whom had been very active in assisting the Saints; and some of the leading men approached prominent brethren, who still remained in Quincy, and desired to know if The Church sustained the assertions of Lyman Wight. Elder R. B. Thompson wrote a letter to President Joseph Smith on the subject, in which he protested against the course taken by Lyman Wight, because of the influence it was having on many of those who had so nobly befriended the Saints in the day of their distress. Besides, it was altogether unjust, for no particular political party in Missouri was responsible for the cruelty practiced towards the Saints. Those who were in the mobs which robbed them of their homes, burned their houses, ran off their stock, and who whipped, murdered and finally drove the people from the State of Missouri, were made up of individuals of every shade of political faith, and of every religion, and many of no religion whatever. It was unfair, then, under these circumstances, that the responsibility should be laid at the charge of any one party or sect of religion. So that Wight's course was not only doing much mischief, but was also unjust. To counteract the evil effect of Lyman Wight's communication to the _Whig_, Joseph Smith, Sidney Rigdon and Hyrum Smith, then the presiding quorum of the Church, published a letter in the _Whig_, from which I make the following quotation: We have not at any time thought there was any political party, as such, chargeable with the Missouri barbarities, neither any religious society, as such. They were committed by a mob, composed of all parties, regardless of difference of opinion, either political or religious. The determined stand in this State, and by the people of Quincy in particular, made against the lawless outrages of the Missouri mobbers by all parties in politics and religion, have entitled them equally to our thanks and our profoundest regards, and such, gentlemen, we hope they will always receive from us. * * * We wish to say to the public, through your paper, that we disclaim any intention of making a political question of our difficulties with Missouri, believing that we are not justified in so doing. Lyman Wight was a bold, independent-spirited man; inclined to be self-willed and refractory. No one could control him; and even counsel or advice was usually disregarded--except it was from Joseph Smith. A few years subsequent to the time of which I am now writing, Lyman Wight himself said: "Joseph Smith is the only man who ever did control me; he is the only man who ever shall." But to Joseph's words Lyman Wight gave respectful attention, and bent his own strong will to comply with the wishes of the Prophet. He himself was a master spirit, and could apparently bring himself to acknowledge but one to whom he was willing to yield his own judgment and his own will, and that one was Joseph Smith. It is said by those acquainted with him, that in the Prophet's hands his spirit was as pliable as that of a child. It was one of Joseph's peculiar characteristics to be able to control men--men, too, who were themselves master spirits; who were themselves naturally leaders; and it is seldom, indeed, that such characters are willing to take a second place. But in the presence of Joseph they seemed naturally to accord him the leadership. He was a leader even among master spirits; a leader of leaders; and it may not be amiss here to briefly inquire into the apparently mysterious influence which the Prophet exerted over the minds of others, by reason of which he controlled them, since this particular instance in which Lyman Wight figures, illustrates it. In reply to the letter of R. B. Thompson, Joseph admitted that the course of Wight was unfair, and said: The Church was not willing to make of their troubles a political question; but he also said that he considered it to be "the indefeasible right of every free man to hold his own opinion in politics and religion;" and therefore would have it understood that, as an individual, Lyman Wight had the right to entertain and express whatever opinion he pleased in regard to their troubles in Missouri; only intimating that care should be taken not to set forth individual views as the views of The Church. In writing to Lyman Wight on the subject, Joseph did not upbraid him, nor peremptorily order him to discontinue the publication of his letters, or retract them, but he informed him that the matter had been considered in a council of The Church, and that the result was that his course was disapproved. But Joseph took occasion to express his confidence in Wight's good intentions, and said: Knowing your integrity of principle, and steadfastness in the cause of Christ, I feel not to exercise even the privilege of counsel on the subject, save only to request that you will endeavor to bear in mind the importance of the subject, and how easy it might be to get a misunderstanding with the brethren concerning it; and though last, but not least, that whilst you continue to go upon your own credit, you will steer clear of making The Church appear as either supporting or opposing you in your politics, lest such a course may have a tendency to bring about persecution on The Church, where a little wisdom and caution may avoid it. I do not know that there is any occasion for my thus cautioning you in this thing, but having done so, I hope it will be well taken, and that all things shall eventually be found to work together for the good of the Saints. * * * With every possible feeling of love and friendship for an old fellow-prisoner and brother in the Lord, I remain, sir, your sincere friend. Throughout this whole affair it will be observed that Joseph starts out with the idea that every individual is absolutely free and independent as to entertaining views and in giving expression to them, both in politics and religion, so long as he makes no one else responsible for them; that in correcting Lyman Wight, he does it by appealing to the man's reason, and by pointing out the possible result of his course, which may be avoided by a little discretion; while the whole communication breathes such a spirit of confidence in the man he is correcting, and love for him as an "old fellow-prisoner," that it was altogether irresistible. And this is the secret of Joseph's power to control his brethren. There was no petty tyranny in his government. He was above that. Every right he claimed for himself, he accorded to others; while his mildness in correcting errors and his unbounded love for his brethren knit them to him in bands stronger than steel. It was ever his method to teach correct principles and allow men to govern themselves. CHAPTER VI. A DAY OF GOD'S POWER. DURING the summer of 1839 the Saints who had been driven from Missouri continued to gather at Nauvoo and settle on the lands which had been purchased by The Church authorities. The violent persecution they had passed through in Missouri had well nigh wrecked the people. They had been stripped of their earthly possessions, until they were reduced to the most abject poverty. And the exposure and hardships endured made them an easy prey to the malaria that infected Nauvoo and vicinity. Another thing which doubtless contributed to make them unable to resist the ravages of disease, was the fact that a period of relaxation was following the intense excitement under which they had lived for more than two years. The spirit has such power when it is once thoroughly aroused, that for a time it so braces up the body as to make it almost impregnable to disease and unconscious of fatigue. But this cannot continue long. It wears out the body; and as soon as the excitement is removed, then comes the period of relaxation and the body sinks down from sheer exhaustion. Such was the condition of the exiled Saints who came flocking into Nauvoo, in the summer of 1839. They had reached a haven of rest. The fearful strain on the nervous system under which they had labored during the mobbings in Missouri and their flight from that State was removed; and they fell down in Nauvoo exhausted, to be a prey to the deadly malaria prevalent in that locality. Such was their condition on the morning of the 22nd of July. Joseph's house was crowded with the sick whom he was trying to nurse back to health. In his door-yard were a number of people camped in tents, who had but newly arrived, but upon whom the fever had seized. Joseph himself was prostrate with sickness, and the general distress of the Saints weighed down his spirit with sadness. While still thinking of the trials of his people in the past, and the gloom that then overshadowed them, the purifying influence of God's Spirit rested upon him and he was immediately healed. He arose and began to administer to the sick in his house, all of whom immediately recovered. He then healed those encamped in his door-yard, and from thence went from house to house calling on the sick to arise from their beds of affliction, and they obeyed and were healed. In company with P.P. Pratt, Orson Pratt, John Taylor, Heber C. Kimball, and John E. Page, he crossed the river to Montrose, and healed the sick there. One case is mentioned by all who have written on the subject as being very remarkable. This was the case of Elijah Fordham. He was almost unconscious and nearly dead. Bending over him, the Prophet asked the dying man if he knew him, and believed him to be a servant of God. In a whisper he replied that he did. Joseph then took him by the hand, and with an energy that would have awoke the dead, he commanded him in the name of Jesus Christ to arise from his bed and walk. Brother Fordham leaped from his bed, removed the bandages and mustard plasters from his feet, dressed himself, ate a bowl of bread and milk, and accompanied the Prophet to other houses on his mission of love. All day the work continued; and to the Saints who witnessed the remarkable manifestation of God's power in behalf of the sick, the twenty-second day of July, 1839, is remembered with gratitude to Almighty God, who through the demonstration of His power that day, gave an indisputable witness to the world that He was with Joseph Smith, and had authorized him to speak in the name of Jesus Christ. To the Saints it was a testimony that God was with them; for they witnessed a fulfillment of God's ancient promise to His people, viz.-- Is any sick among you? Let him call for the Elders of the Church; and let them pray over him, anointing him with oil, in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up. [1] And again: These signs shall follow them that believe: In My name shall they cast out devils; they shall speak with new tongues; * * * they shall lay hands on the sick and they shall recover. [2] These ancient promises to God's people had also been renewed to the Latter-day Saints in modern revelations to the Church through the Prophet Joseph himself: As I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost; and these signs shall follow them that believe. In my name they shall do many wonderful works: In my name they shall cast out devils; In my name they shall heal the sick; In my name they shall open the eyes of the blind, and unstop the ears of the deaf; and the tongue of the dumb shall speak; and if any man shall administer poison unto them it shall not hurt them. * * * But a commandment I give unto them, that they shall not boast themselves of these things, neither speak them before the world. [3] Again, I say, to the Saints who witnessed the demonstration of God's power on the 22nd of July, 1839, in the healing of the sick in fulfillment of these promises ancient and modern, it was a witness to them that God was with them and with their Prophet. Footnotes 1. James v: 14, 15. 2. Mark xvi: 17. 3. Doc. & Cov., Sec. lxxxiv. The revelation was given in September, 1832. CHAPTER VII. DEPARTURE OF THE TWELVE FOR ENGLAND. A REVELATION had been received by the Prophet Joseph on the eighth of July, 1838, in which a commandment was given to fill up the quorum of the Twelve Apostles by ordaining John Taylor, John E. Page, Wilford Woodruff, and Willard Richards to take the places of those who had fallen through apostasy. The following spring "let them depart," said the revelation, "to go over the great waters, and there promulgate my Gospel, the fullness thereof, and bear record of my name. Let them take leave of my Saints in the city of Far West, on the twenty-sixth day of April next, on the building spot of my house." By the twenty-sixth of April, the day set for them to take leave of the Saints to start on their mission, nearly all the members of The Church had been driven from Far West. I have already related, however, in "The Missouri Persecutions" how five of the Apostles and several who were to be ordained returned by different routes to Far West, met with a few of the Saints there and fulfilled the mandates of this revelation, notwithstanding the boasts of the mob that it should fail. [1] For some time the Apostles who started from the public square at Far West for England were detained to aid in settling the Saints at Nauvoo, but the latter part of the summer of 1839 found them making every exertion to continue their journey. Wilford Woodruff and John Taylor were the first of the quorum to leave Nauvoo for England. Elder Woodruff at this time was living at Montrose, and was rowed across the river in a canoe by Brigham Young. On landing, he lay down to rest on a side of sole leather, near the post office. While there Joseph came along and said: "Well, Brother Woodruff, you have started on your mission?" "Yes, but I feel and look more like a subject for the dissecting room than a missionary," was the reply. "What did you say that for?" asked Joseph. "Get up and go along, all will be well with you." Shortly afterwards Elder Woodruff was joined by Elder Taylor, and together they started on their mission. On their way they passed Parley P. Pratt, stripped, bareheaded and barefooted, hewing some logs for a house. He hailed the brethren as they passed and gave them a purse, though he had nothing to put in it. Elder Heber C. Kimball, who was but a short distance away, stripped as Elder Pratt was, came up and said: "As Brother Parley has given you a purse, I have a dollar I will give you to put in it." And mutually blessing each other, they separated to meet again in foreign lands. On the twenty-ninth of August, Parley P. Pratt and his brother Orson started for England, leaving Nauvoo in their own carriage. On the fourteenth of the following month Brigham Young left his home at Montrose and started for England. He had been prostrated for some time by sickness, and at the time of starting on his mission was so feeble that he had to be assisted to the ferry, only some thirty rods from his house. All his children were sick, and he left his wife with a babe but ten days old, and in the poorest of circumstances, for the mobs of Missouri had robbed him of all he had. After crossing the river to the Nauvoo side, Israel Barlow took him on a horse behind him and carried him to the house of Elder Heber C. Kimball, where his strength altogether failed him, and he had to remain there for several days, nursed by his wife, who, hearing that he was unable to get farther than Brother Kimball's, had crossed the river from Montrose to care for him. On the eighteenth of the month, however, Brigham, in company with Heber C. Kimball, made another start. A brother by the name of Charles Hubbard sent a boy with a team to take them a day's journey on their way. Elder Kimball left his wife in bed shaking with ague, and all his children sick. It was only by the assistance of some of the brethren that Heber himself could climb into the wagon. "It seemed to me," he remarked afterwards in relating the circumstance, "as though my very inmost parts would melt within me at the thought of leaving my family in such a condition, as it were, almost in the arms of death. I felt as though I could scarcely endure it." "Hold up!" said he to the teamster, who had just started. "Brother Brigham, this is pretty tough, but let us rise and give them a cheer." Brigham, with much difficulty, rose to his feet, and joined Elder Kimball in swinging his hat and shouting, "Hurrah, hurrah, hurrah for Israel!" The two sisters hearing the cheer came to the door--Sister Kimball with great difficulty--and waved a farewell; and the two Apostles continued on their journey without purse, without scrip, for England. The departure of Elders George A. Smith, Reuben Hedlock, and Theodore Turley was but little less remarkable. They were feeble in health, in fact, down with the ague. Before they were out of sight of Nauvoo their wagon upset, and spilled them down the bank of the river. Elders Smith and Turley were unable to get up, not because of any injuries they had received, but because of their illness. Elder Hedlock helped them into their wagon and they resumed their journey. They had not proceeded far when they met some gentlemen who stopped their team and said to the driver: "Mr., what graveyard have you been robbing?" There mark being elicited by the ghostly appearance of the Elders _en route_ for England. Thus in sickness and poverty, without purse and without scrip, leaving their families destitute of the comforts of life, with nothing but the assurances of the people, who were as poor as themselves, that they should be provided for, the Twelve turned their faces toward Europe, to preach the Gospel to the highly civilized peoples of the world. Shaking with the ague, and then burning up with the fever; now in the homes of the wealthy, then in the hovels of the poor; now derided by the learned and self-styled refined, and now welcomed by the poor of this world who rejoiced in the message they bore--they journeyed on, never looking back, nor complaining of the hardships through which they were called to pass for the Master's sake. They had ringing in their ears the words of Jesus: "He that loveth father or mother, houses or lands, wives or children more than he loveth me is not worthy of me." And again they had the promise: "There is no man that hath left houses, or parents, or brethren, or wife, or children for the kingdom of God's sake, who shall not receive manifold more in this present time, and in the world to come life everlasting." With this warning and this promise before them, they made their way by different routes, but at last met in England, where an effectual door was opened for the preaching of the Gospel, and thousands with joy embraced the truth. These men went out weeping, bearing precious seed; they returned in time bringing their sheaves with them, and had joy in their harvest. And what shall separate these men who endured so much for the Gospel's sake, from the love of God? "Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" "Nay, in all these things they shall be more than conquerors through Him that loved them." Footnotes 1. Missouri Persecutions, Chapter XLVIII. CHAPTER VIII. THE "TIMES AND SEASONS." THE power of the press in sustaining the work he had begun, was early recognized by Joseph Smith and his associates; and it was this recognition of its powers which led him to establish, as early as possible, a paper that would be under the control of The Church, voice its sentiments and defend its principles. The Church had been organized but eighteen months, and its membership was very small when a conference held in Ohio authorized the purchase of a press, and instructed W. W. Phelps to begin the publication of a paper in Independence, Missouri. In June, 1832, the first number of that paper, the _Evening and Morning Star_, was published. The following year the _Evening and Morning Star_ press was broken and the type scattered by the mob, which collected at Independence to drive the Saints from Jackson County. The press and the book-binding property were never again restored to The Church, though the _Star_ afterwards reappeared in Kirtland, edited by Oliver Cowdery. Another periodical was also published in Kirtland called _The Saints' Messenger and Advocate_, the first number of which appeared in December, 1833. This periodical was superseded in a few years--1837--by the _Elders' Journal_. But when Joseph Smith and Sidney Rigdon had to flee from Kirtland for their lives, in the spring of 1838, the press and type on which the _Journal_ was printed were removed to Far West. Here an effort was made to re-issue the _Journal_, Sidney Rigdon being appointed editor. But again the assembling of angry mobs hindered the work. And the night that General Lucas' mob-militia force surrounded Far West, this press and type were buried in the dooryard of a brother by the name of Dawson. The form for a number of the _Elders' Journal_ was buried, with the ink on it, in the hurry to get it safely hidden from the enemy. It remained in its grave until taken up by Elias Smith, Hyrum Clark and some others, and taken to Commerce, where, in the fall of 1839, it was set up in a cellar, through which a spring of water was running, and on it was published the _Times and Seasons_. This periodical was issued first as a sixteen page monthly, but afterwards became semi-monthly. Its first editor and manager was Don Carlos Smith, the youngest brother of Joseph Smith, who learned the printer's art in the office of Oliver Cowdery, and at the time he took charge of the _Times and Seasons_ was but twenty-four years of age. His associate was Ebenezer Robinson. The paper was first issued in November, 1839. Don Carlos Smith continued to act as editor of this paper until his death, which occurred on the seventh of August, 1841. Ebenezer Robinson then became the editor and Elder Robert B. Thompson was appointed to assist him. The manner in which the paper was conducted was very unsatisfactory to The Church authorities, and the Twelve Apostles took charge of it with Elders John Taylor and Wilford Woodruff as its managers, and President Joseph Smith as editor-in-chief. It was conducted by these parties for about a year, when the Prophet Joseph resigned the editorial chair, and Elder John Taylor was assigned to the position of chief editor, and kept that place until the discontinuance of the publication, in consequence of the Saints being driven from Nauvoo. It was a valuable means of communication for The Church authorities, as they were enabled to reach the Saints through its columns notwithstanding their scattered condition; and in its pages are collected the principal historical events which occurred in the early days of The Church; which, in connection with the principles and doctrine expounded by its editors, and the communications from the Prophet, make it of inestimable value to the student of Church history or the development of Church doctrine. CHAPTER IX. AN APPEAL TO THE GENERAL GOVERNMENT FOR REDRESS OF GRIEVANCES. IT will be remembered by those who have read "The Missouri Persecutions," that Sidney Rigdon was released from prison in Liberty, Missouri, before Joseph and the other brethren escaped. On his arrival in Quincy, his position as one of the presidents of The Church, his education and eloquence, gave him the attention of the leading citizens of Quincy, and particularly enlisted the sympathy of Governor Carlin, of Illinois. By coming in contact with him, and relating the cruelties practiced against the Saints in Missouri, he conceived the altogether fanciful and utterly impracticable idea of impeaching the charter of Missouri on an item in the Constitution, viz: "that the general government shall give to each State a republican form of government." And it was his point to prove that such a government did not exist in Missouri. His plan was to present the story of the Saints' wrongs to the governors of the respective States, before the assembly of the several legislatures, and induce as many of them as possible to bring the case before the legislatures in their messages. Another part of the plan was to have a man at each State capital armed with affidavits that would give the necessary information to the legislatures. After the action of the State legislatures the case was to be presented to the national Congress for its consideration and action. To carry out his plans George W. Robinson was appointed to take affidavits and collect general information bearing on the subject, and Sidney Rigdon himself secured letters of introduction to the governors of several States and to the President of the United States from Governor Carlin, of Illinois, and Governor Robert Lucas, of Iowa. On the fifth of May, 1839, however, at a conference of The Church held near Quincy, Joseph Smith presiding, the gigantic and fanciful scheme conceived by Sidney Rigdon was considered and somewhat reduced of its unwieldy proportions by the conference simply resolving: That this conference send a delegate to the city of Washington to lay our case before the general government; and that President Rigdon be the delegate: and that Colonel Lyman Wight be appointed to receive the affidavits which are to be sent to the city of Washington. Here the matter rested for a time through the inactivity of President Rigdon, whose ardor in the work of God about this time began to wane. In consequence of the inactivity and lack of interest manifested by Sidney Rigdon in going to Washington to present the case of the Latter-day Saints _vs_. the State of Missouri to the President and Congress of the United States, at a High Council meeting, held at Commerce on the twentieth of October, 1839, the Prophet Joseph was appointed to be the delegate to Washington, and a few days later Sidney Rigdon and Elias Higbee were appointed by the same council to assist him in this mission. As a contrast between the two men, Sidney Rigdon and Joseph Smith, I call attention to the fact that after his appointment to go to Washington to petition the general government for a redress of grievances, in behalf of the Saints, Sidney Rigdon had allowed nearly six months to pass away without doing anything; but the ninth day after Joseph was appointed to this mission he was found leaving Commerce with a two-horse carriage, accompanied by Rigdon, Higbee and Orin P. Rockwell, _en route_ for Washington. The Prophet was always prompt in action. There were no tedious delays in anything he under took; no letting "I dare not wait upon I would, like the old cat 'i the adage." His motto for the commencement of his career had been, "When the Lord commands, do it." And it was pretty much the same thing when a council of the Priesthood, or himself individually, had determined upon any particular course of action, he at once set himself about performing it. The mission for the city of Washington passed through Springfield, the capital of the State of Illinois, on their journey, and here met with Dr. Robert D. Foster, who afterwards, as we shall see, became prominently connected with events at Nauvoo. Elder Rigdon being ill, Dr. Foster administered medicines to him, journeying with Joseph's party for several days for that purpose. At last, however, Elder Rigdon became so weak that it became necessary to leave him near Columbus, Ohio; and Orin P. Rockwell and Dr. Foster remained with him, while Joseph and Judge Higbee continued their journey to Washington. It was during this journey, too, that Joseph met another man destined to perform a prominent part in the drama enacted at Nauvoo. This was William Law, whom Joseph's party met at Springfield, Illinois. He was then leading a small company of Saints from Canada to Nauvoo. Joseph's company remained several days at Springfield, and he preached there several times, staying at the home of James Adams, the probate judge of that county. Judge Adams treated the Prophet with the kindness of a father. An incident occurred as the party approached Washington which borders on the domain of the romantic, or perhaps may be considered to enter directly into it. The coachman stopped his horses in front of one of the many public houses they passed _en route_, to get his grog, when the horses took fright, and dashed down the road at break-neck speed. The passengers, as might be expected, became terror-stricken, and one woman in her excitement tried to throw her babe out of the window; she was prevented, however, by Joseph, who calmed her fears, and persuaded the rest of the passengers to keep their seats. He then opened the door of the coach and succeeded in climbing up the side of the vehicle, and reaching the driver's seat. Gathering up the reins, he stopped the horses before any accident occurred either to coach or passengers. It is needless to say that Joseph's heroism drew from his fellow-passengers their warmest expressions of admiration and gratitude. No terms were sufficiently strong to convey their admiration of his daring. Among the passengers were several members of Congress who proposed mentioning the incident to Congress, for they believed that body would reward Joseph's conduct by some public act. With this object in view they asked for his name, and were doubtless dumbfounded to learn that they had been saved from their imminent peril by the courage of the Mormon Prophet. At any rate the profusion of thanks and admiration was stayed, "and," says Joseph, "I heard no more of their praise, gratitude or reward." Need one stop to moralize on the littleness of man when he allows prejudice to dictate his action instead of reason? It was on the twenty-eighth of November, 1839, that Joseph and Judge Elias Higbee arrived in Washington, and took up their abode at an unpretentious boarding house, on the corner of Missouri and Third Streets. They were very much cramped on account of means, as the people they represented were poor in this world's goods, and unable to supply the means necessary to enable their delegates to indulge in the luxurious style of living usually adopted by those who go to the seat of government on special missions. The day following his arrival, Joseph obtained an interview with President Martin Van Buren, who had been elected to the presidency by the Democratic party. I give Joseph's own account of this visit to President Van Buren, that our readers may judge of the impression he made upon the Prophet, and what the Prophet thought of Congress generally: On Friday, the twenty-ninth, we proceeded to the house of the President. We found a very large and splendid palace, surrounded with a splendid enclosure, decorated with all the fineries and elegancies of the world. We went to the door and requested to see the President, when we were immediately introduced into an upper apartment, where we met the President, and were introduced into his parlor, where we presented him with our letters of introduction. As soon as he had read one of them, he looked upon us with a kind of half frown and said: "What can I do? I can do nothing for you! If I do anything, I shall come in contact with the whole State of Missouri." [1] I cannot determine whether it was on the occasion of this visit that President Van Buren made use of the expression, "Your cause is just, but I can do nothing for you," or whether he so expressed himself at some subsequent meeting. But under date of February 6th, 1840, Joseph remarks, in speaking of his mission to Washington: During my stay I had an interview with Martin Van Buren, the President, who treated me very insolently, and it was with great reluctance he listened to our message, which, when he heard, he said: "Gentlemen, your cause is just, but I can do nothing for you. If I take up for you, I shall lose the vote of Missouri." His whole course went to show that he was an office-seeker, that self-aggrandizement was his ruling passion, and that justice and righteousness were no part of his composition. As this language is somewhat different to that reported by Joseph on the occasion of his first visit to the President, I am inclined to the opinion that the language attributed to him in the latter quotation was used at some subsequent meeting to the first. I again quote from Joseph's letter to Hyrum: Now we shall endeavor to express our feelings and views concerning the President, as we have been eye-witness to his majesty. He is a small man, sandy complexion, and ordinary features, with frowning brow, and considerable body, but not well proportioned as to his arms and legs, * * * and in fine, to come directly to the point, he is so much of a fop or a fool (for he judged our cause before he knew it), we could find no place to put truth into him. We do not say the Saints shall not vote for him, but we do say boldly, that we do not intend he shall have our votes. Joseph speaks very highly of the senators and representatives from Illinois, who rendered him some considerable assistance in getting a hearing before a congressional committee, but he was not favorably impressed with congressmen or their conduct on the whole. He says: For a general thing there is but little solidity and honorable deportment among those who are sent here to represent the people, but a great deal of pomposity and show. * * * There is such an itching disposition to display their oratory on the most trivial occasions, and so much etiquette, bowing and scraping, twisting and turning, to make a display of their witticism, that it seems to us rather a display of folly and show, more than substance and gravity, such as becomes a great nation like ours. However, there are some exceptions. After the meeting with the President, a meeting with the Illinois delegation in Congress was arranged, to take into consideration the best means of getting the wrongs of the Saints before Congress. This meeting took place on the sixth of December. A Mr. Robinson of that delegation, whether a member of the House or Senate I do not know, took a stand against the Saints presenting any claims to be liquidated by the United States; but Joseph contended against him, and presented the constitutional rights of the people, and Mr. Robinson promised to reconsider the subject, and at the meeting the next day it was decided that a memorial and petition be drawn in concise form and presented by Judge Young, who had taken a lively interest in the cause of the Saints. At this stage of the proceedings, Joseph and Judge Higbee learned that it was necessary to have more positive testimony on the subject in hand, so that they sent to Nauvoo and a very large number of affidavits were taken and forwarded to Washington to sustain the statements to be presented to Congress. The petition presented to Congress related the outrages committed against the Saints at considerable length, from the commencement of difficulties in Jackson County, in the autumn of 1833, until their final expulsion from the State in the winter of 1838-9; and made emphatic the infamy of Governor Boggs' exterminating orders, which gave the coloring of authority for the action of the State mob-militia. They said in their statement of wrongs that if given an opportunity they could prove every allegation they made against the State of Missouri. And that "neither the Mormons as a body, nor as individuals of that body, had been guilty of any offense against the laws of Missouri, or of the United States: but their only offense had been their religious opinions." In conclusion the petition represents that for the wrongs endured-- The Mormons ought to have some redress; yet how and where shall they seek and obtain it? Your Constitution guarantees to every citizen, even the humblest, the enjoyment of life, liberty and property. It promises to all their religious freedom, the right to worship God beneath their own vine and fig tree, according to their own conscience. It guarantees to all the citizens of the several States the right to become citizens of any one of the States, and to enjoy all the rights and immunities of the citizens of the State of his adoption. Yet of all these rights have the Mormons been deprived. They have, without a cause, without a trial, been deprived of life, liberty and property. They have been persecuted for their religious opinions. They have been driven from the State of Missouri at the point of the bayonet, and prevented from enjoying and exercising the rights of citizens of the State of Missouri. It is the theory of our laws, that for the protection of every legal right, there is a legal remedy. What, then, we would ask, is the remedy for the Mormons? Shall they appeal to the legislature of the State of Missouri for redress? They have done so. They have petitioned, and these petitions have been treated with silence and contempt. Shall they apply to the federal courts? They were, at the time, citizens of the State of Missouri. Shall they apply to the courts of the State of Missouri? Whom shall they sue? The order for their destruction, their extermination, was granted by the executive of the State of Missouri. Is not this a plea of justification for the loss of individuals, done in pursuance of the order? If not, before whom shall the Mormons institute a trial? Shall they summon a jury of the individuals who composed the mob? An appeal to them were in vain. They dare not go to Missouri to institute a suit, their lives would be in danger. For ourselves we see no redress, unless it be awarded by the Congress of the United States. And we here make our appeal as _American citizens_, as _Christians_, and as _men_--believing the high sense of justice which exists in your honorable bodies, will not allow such oppression to be practiced upon any portion of the citizens of this vast republic with impunity, but that some measure which your wisdom may dictate, may be taken, so that the great body of people who have been thus abused, may have redress for the wrongs which they have suffered. The statement of wrongs and petition for their redress was introduced into the Senate by Judge Young, and referred to the committee on judiciary of which General Wall was chairman. At this stage of the proceedings Joseph left Washington and went to Philadelphia, where he labored in the ministry among the Saints; but Judge Elias Higbee was left in Washington to look after the interest of the petitioners before the Senate committee. The subject was held under advisement and discussed occasionally, until the fourth of March, 1840, when the committee reported. That report was of a character to crush forever the hopes of obtaining, at the hands of the general government, any redress for the outrages perpetrated against them in Missouri. The report said that after full examination and consideration, the committee unanimously concurred in the opinion: "That the case presented for their investigation is not such a one as will justify or authorize any interposition of this government." They stated that the wrongs complained of were not alleged to have been committed by officers of the United States; that the charges were all against the citizens and authorities of the State of Missouri; that the petitioners were citizens or inhabitants of Missouri; that the grievances complained of were committed within the territory of Missouri; and for these reasons the Senate judiciary committee did "not consider themselves justified in inquiring into the truth or falsehood of facts charged in the petition." The committee represented that if the charges were true, then the petitioners must seek redress in the courts of judicature, either of Missouri or of the United States, whichever might have jurisdiction in the case. "Or," said the report, "the petitioners may, if they see proper, apply to the justice and magnanimity of the State of Missouri--an appeal which the committee feel justified in believing will never be made in vain by the injured or oppressed." The report said that it could not be presumed that a State wanted either the power or lacked the disposition to redress the wrongs of its own citizens, committed within its own territory, "whether they proceed from the lawless acts of her officers or any other person." The report closed by asking the passage of the following resolution: _Resolved_, That the committee on the judiciary be discharged from the further consideration of the memorial in this case; and that the memorialists have leave to withdraw the papers which accompany their memorial. The resolution was passed without dissent, and thus the appeal to Congress for redress of the outrages committed against the Saints by Missouri ended. At a conference of The Church held in April following, a number of resolutions were adopted, regretting and condemning the action of the Senate judiciary committee, and approving the course pursued by their delegation to Congress, Joseph Smith, Sidney Rigdon and Elias Higbee, and requesting them to continue their exertions to obtain redress for a suffering people as opportunities became more favorable for such efforts, and if at last all hopes of obtaining satisfaction for the injuries done us be entirely blasted, that they then "appeal our case to the Court of Heaven, believing that the Great Jehovah, who rules over the destiny of nations, and who notices the falling sparrows, will undoubtedly redress our wrongs, and ere long avenge us of our adversaries." Footnotes 1. Letter to Hyrum Smith, Dec. 5, 1839. CHAPTER X. ORSON HYDE'S MISSION TO JERUSALEM. THOSE who have read "The Missouri Persecutions," will remember the disaffection of Orson Hyde at Far West, and the statements he made in connection with Thomas B. Marsh against The Church, in the autumn of 1838--that time when men's hearts were failing them for fear, and death and destruction were rife; when even strong hearts grew faint and brave cheeks were blanched. Well, as stated in the account of his disaffection, like Peter of old, this modern Apostle wept bitterly for his error, returned to The Church, was forgiven; and during the conference held at Commerce in April, 1840, he was called to go on a mission to Jerusalem. It appears that Elder Hyde in a heavenly vision saw himself on the Mount of Olives blessing the land for the return of the people of Judah, hence, that he might be obedient to the vision, he was appointed to go to that land for the purpose mentioned. In the letter of appointment, which the Prophet gave him, occurs the following passage: The Jewish nation have been scattered abroad among the Gentiles for a long period; and in our estimation the time of the commencement of their return to the Holy Land has already arrived. * * * It is highly important, in our opinion, that the present views and movements of the Jewish people be sought after, and laid before the American people for their consideration, their profit and their learning. On the 15th of the same month that Elder Hyde was called, he left his family at Nauvoo and started for Jerusalem without purse or scrip. The next day he met with John E. Page, who subsequently to the conference at which Orson Hyde had been called, was appointed to go with him to the Holy Land. They traveled through several States together, preaching as they went. In the city of Cincinnati they succeeded in raising up a large and prosperous branch of The Church; and while Elder Page remained in Cincinnati to strengthen the Saints, Elder Hyde made his way to New York. These labors consumed the summer of 1840, and in January, 1841, the word of the Lord came to the Prophet Joseph saying that he was not well pleased with the long delays of his servants in starting on their mission to Jerusalem, and they were requested to hasten their departure. In the meantime, however, Elder Page had lost the spirit of his appointment and had no disposition to go, but Orson Hyde on the receipt of this reproof set sail at once from New York for England. It is not our design to follow him through all his meanderings in Europe, or relate his trials or his perils in crossing the mighty seas, and passing through states in which war was raging. He succeeded in reaching the Holy City some time in October, and on the twenty-fourth of that month, 1841, early in the morning, was seated on the Mount of Olives, as he had seen himself in vision; and wrote the prayer he had to offer in behalf of the Jews and their city, which had been for so long a time trodden down of the Gentiles. In that prayer he referred to the prophecies of God's servants in relation to the Jews and Jerusalem, and asked that all might be fulfilled. He called for the richest blessings of heaven upon the Jews; he blessed, by virtue of his Priesthood, the city, the land, and all the elements, to the end that Judah might be gathered, Jerusalem rebuilt, and become an holy city, that the Lord's name might be glorified in all the earth. At the conclusion of his prayer, he says: On the top of the Mount of Olives, I erected a pile of stones, as a witness according to ancient custom. On what was anciently called Mount Zion, where the temple stood, I erected another, and used the rod according to the prediction upon my head. Just what he meant by saying that he had used the rod "according to prediction on his head," I have been unable to learn, except that it was a rod with which he had measured the city. I have called the attention of my readers to this mission of Elder Hyde's to Jerusalem, because it doubtless has a greater significance than most people would be inclined to give it. The rebuilding of Jerusalem is regarded by Mormonism as of as much importance as the establishment of Zion; the gathering of the dispersed of Judah is as much a part of the great latter-day work as the reassembling of the other tribes of Israel; and the commencement of that work was made by Elder Hyde, when by the authority of his apostleship, he consecrated that land to the return of the house of Judah, to inhabit it, and rebuild their city according to the predictions of their prophets. It may be somewhat beyond the scope of this chapter to call attention to it, but surely it will be of interest to the reader to know that this apostolic mission and blessing upon the Holy Land has not been fruitless, but blessings as a result are flowing unto it, and the Jews are beginning to return to it. At the time of Apostle Hyde's visit and ceremonies on the Mount of Olives, but very few Jews were in the city or in Judea. As late as twenty years ago the consular reports show that there were not more than fifteen or twenty thousand Jews in all Jerusalem. But in a popular magazine for August, 1896, under the editorial caption--"The Plan for a Hebrew Nation"--the magazine said: A movement of which Americans hear very little, but which may have an important effect upon the history of the coming century, is going forward upon the shores of the Mediterranean. This is the return of the Jews to their ancient home in Palestine--the Zionite movement it is called. For hundreds of years there has been talk of the Jew returning to Jerusalem. Through all his years of oppression and wandering, this vision of his native land has been held before his eyes by certain of his teachers. But it is only in the last twelve years, since the renewal of persecution in Russia, that the idea has taken shape. There are now more than four thousand colonists in Palestine. At Jaffa the schools are Hebrew, the ancient language being spoken altogether, and a Hebrew literature is being developed. The works of the great English, French and German authors are being translated, and writers of their own race are being encouraged. The Zionite movement is backed by the influence of the Rothschilds and other great Jewish families and societies, and as we see its stirring in every country, we can believe it only requires a great popular leader to make it one of the important movements in history. That it is not purely religious, but racial, is proven by the co-operation of Rabinowitz, the Christian Jew who became so well known here during the World's Fair Congress. There is already one Jewish Christian colony in Palestine. * * * As a Jewish state, Palestine might well become a country that would claim consideration among the family of nations. If the Zionite continues to grow, such a result is almost assured. During the same month, namely, in its impression of August 11th, 1896, the St. Louis _Globe-Democrat_ published the following: Only two decades ago there were not more than fifteen or twenty thousand Jews in Jerusalem. At that [time] no houses were to be found outside the walls of the city. Since then many changes have taken place and the Hebrew population--mainly on account of the increase of the Jewish immigration from Russia--now stands at between sixty and seventy thousand. Whole streets of houses have been built outside the walls on the site of the ancient suburban districts, which for hundreds of years have remained deserted. It is not, however, only in Jerusalem itself that the Jews abound, but throughout Palestine they are buying farms and establishing themselves in a surprisingly rapid manner. In Jerusalem they form at present a larger community than either the Christian or the Mohammedan. CHAPTER XI. DEATH'S HARVEST IN NAUVOO--RETURN OF PRODIGALS. DURING the summer of 1840, death reaped a rich harvest in Nauvoo. Before his ruthless stroke fell many worthy Saints who had been connected with The Church from the time it was founded. Among the first to fall was Bishop Edward Partridge. He died on the twenty-seventh of May, in the forty-sixth year of his age. He was the first Bishop in The Church, and in that capacity had presided over the Saints who gathered to Zion, in Jackson County, Missouri, during the years 1831-33. Joseph described him as a "pattern of piety," and the Lord himself declared that he was like Nathaniel of old--his heart was pure before him, and he was without guile. His life was indeed an eventful one. He was called from his merchandising, and became a preacher of righteousness. Much, in fact all, of his riches fell into the hands of the mobs of Jackson County, in the autumn of 1833, and upon his meek and uncovered head fell a double portion of their fury. Five years later, he passed through those trying times experienced by the Saints in their exodus from the State of Missouri, under the exterminating order of the infamous Governor Boggs; and at that time, he again saw the fruits of his industry fall a prey to the rapacity of his relentless enemies. Stripped of his earthly possessions and broken in health, he reached Commerce, but the trials through which he passed had proven too much for his constitution, which was never robust, and he passed away, a victim to the intolerance and religious bigotry of this generation. In September of the same year Father Joseph Smith, Patriarch to The Church, and father of the Prophet Joseph, was "gathered to his final home," in the sixty-ninth year of his age. He was baptized on the sixth day of April, 1830, and was one of the six who organized The Church on that date. Indeed he was the one who first received the testimony of his son after the angel Moroni visited him on that memorable night of September 21, 1823; and it was he who first exhorted his prophet son to be faithful and diligent to the message he had received. He endured many persecutions on account of the claims made by his son Joseph to being a prophet of God; for Joseph's declarations that he had received heavenly visions and revelations together with a divine commission to preach the Gospel of Christ, not only brought upon himself the wrath of the ungodly, but involved his whole family in the persecutions which followed him throughout his life. Of these things, however, his father never complained, but endured all things patiently, and with true heroism, and ever supported his son in carrying out the counsels of Heaven. He was born on the twelfth of July, 1771, in Topsfield, Massachusetts; and was the second of the seven sons of Asahel and Mary Smith; his forefathers being among those who early came from England to Massachusetts. He was a large man, ordinarily weighing two hundred pounds, was six feet two inches tall, and well proportioned, strong and active; and he stood unbowed beneath the accumulated sorrows and hardships he had experienced during his nearly three score and ten years of sojourn in this life. The exposures, however, that he suffered in the exodus from Missouri brought on him consumption, of which he died. His was an unassuming nature--noted mostly, perhaps, for its sincerity and unwavering integrity. He was a child of nature, and one of nature's noblest; his life had been spent in parts remote from the busy marts, where "wealth accumulates and men decay," and he had passed through his probation on earth without being corrupted by the evil influences of luxury or enervating civilization. He was a type of men, so well described by one of our poets, in the following lines: Simple their lives--yet theirs the race When liberty sent forth her cry, Who crowded conflicts deadliest place, To fight--to bleed--to die; Who stood on Bunker's heights of red, By hope through years were led-- And witnessed Yorktown's sun Shine on a nation's banner spread, A nation's freedom won! Such was the character of the first Patriarch of The Church in this dispensation. Another circumstance of interest in Nauvoo during this eventful summer of 1840 was the return of a number of prodigals to The Church. I have already stated the case of Orson Hyde. Frederick G. Williams was dropped from his position as counselor to the Prophet in November, 1837, and in March, 1839, was excommunicated at a conference in Quincy, Illinois. At the April conference in 1840, however, he came before the assembled Church and "humbly asked forgiveness, and expressed his determination to do the will of God for the future." He was forgiven by the Saints but was never restored to his former position in the First Presidency. About the time Thomas B. Marsh and Orson Hyde fell during the trying scenes in Missouri, W. W. Phelps and Oliver Cowdery left The Church. Elder Phelps was a man who had been of great service to The Church and to the Prophet in a literary way, though some of his work in that line was marred by pedantic verbosity, and pretension to a knowledge of ancient languages which was not justified by any extended acquaintance he had of them. Still, he it was who in the early rise of The Church gave the cast to very much of The Church literature, and, as I remarked, he had been useful to The Church and the Prophet in the capacity of an editor and writer. During the summer of 1840 he began to feel his way back from his apostasy into The Church. He had seen his folly and began to tremble at the gulf which opened at his very feet to devour him. He felt debased and humbled, and most piteously begged to be forgiven and taken back in the confidence of his brethren and the Saints. So interesting are the circumstances connected with his return that I give _in extenso_ the letters which passed between himself and the Prophet. W. W. PHELPS' LETTER TO JOSEPH SMITH. DAYTON, OHIO, June 29, 1840. BROTHER JOSEPH--I am alive, and with the help of God I mean to live still. I am as a prodigal son, though I never doubt or disbelieve the fullness of the Gospel. I have been greatly abused and humbled, and I blessed the God of Israel when I lately read your prophetic blessing on my head, as follows: "The Lord will chasten him because he taketh honor to himself, and when his soul is greatly humbled he will forsake the evil. Then shall the light of the Lord break upon him as at noonday, and in him shall be no darkness," etc. I have seen the folly of my way, and I tremble at the gulf I have passed. So it is, and why I know not. I prayed and God answered, but what could I do? Says I, "I will repent and live, and ask my old brethren to forgive me, and though they chasten me to death, yet _I will die_ with them, for their God is my God. The _least place with them_ is enough for me, yea it is bigger and better than all Babylon." Then I dreamed that I was in a large house with many mansions, with you and Hyrum and Sidney, and when it was said, "Supper must be made ready," by one of the cooks, I saw no meat, but you said there was plenty, and showed me much, and as good as I ever saw; and while cutting to cook, your heart and mine beat within us, and we took each other's hand and cried for joy, and I awoke and took courage. I know my situation, you know it, and God knows it, and I want to be saved if my friends will help me. Like the captain that was cast away on a desert island; when he got off, he went to sea again, and made his fortune the next time--so let my lot be. I have done wrong, and am sorry. The beam is in my own eye. I have not walked with my friends according to my holy anointing. I ask forgiveness in the name of Jesus Christ of all the Saints, for I will do right, God helping me. I want your fellowship; if you cannot grant that, grant me your peace and friendship, for we are brethren, and our communion used to be sweet, and whenever the Lord brings us together again, _I will make all the satisfaction on every point that Saints or God can require_. Amen. W. W. PHELPS. Elders Hyde and Page, _en route_ for the east on their mission to Jerusalem, met with Phelps at Dayton, and at his request these brethren added the following to his communication: Brother Phelps requests us to write a few lines in his letter, and we cheerfully embrace the opportunity. Brother Phelps says he wants to live; but we do not fell ourselves authorized to act upon his case, but have recommended him to you; but he says his poverty will not allow him to visit you in person at this time, and we think he tells the truth. We therefore advise him to write, which he has done. He tells us verbally, that he is willing to make any sacrifice to procure your fellowship, life not excepted, yet reposing that confidence in your magnanimity that you will take no advantage of this open letter and frank confession. If he can obtain your fellowship, he wants to come to Commerce as soon as he can. But if he cannot be received into the fellowship of The Church, he must do the best he can in banishment and exile. Brethren, with you are the keys of the Kingdom; to you is power given to "exert your clemency, or display your vengeance." By the former you will save a soul from death, and hide a multitude of sins: by the latter you will forever discourage a returning prodigal, cause sorrow without benefit, pain without pleasure, ending in wretchedness and despair. But former experience teaches that you are workmen in the art of saving souls; therefore with the greater confidence do we recommend to your clemency and favorable consideration, the author and subject of this communication. "Whosoever will, let him take of the water of life freely." Brother Phelps says he will, and so far as we are concerned, we say he may. In the bonds of the covenant, ORSON HYDE, JOHN E. PAGE. To this piteous appeal from one who had wandered far from the fold, and who had been torn by the thorns, the Prophet wrote a most worthy reply--a reply which clearly indicates that the spirit of the Master burned brightly in the breast of the servant. JOSEPH SMITH'S LETTER TO W. W. PHELPS. NAUVOO, HANCOCK CO., ILLINOIS, July 22, 1840. DEAR BROTHER PHELPS--I must say that it is with no ordinary feelings I endeavor to write a few lines to you in answer to yours of the 29th ultimo; at the same time I am rejoiced at the privilege granted me. You may in some measure realize what my feelings, as well as Elder Rigdon's and Brother Hyrum's were, when we read your letter--truly our hearts were melted into tenderness and compassion when we ascertained your resolves, etc. I can assure you I feel a disposition to act on your case in a manner that will meet the approbation of Jehovah, (whose servant I am) and agreeably to the principles of truth and righteousness which have been revealed; and inasmuch as longsuffering, patience and mercy have ever characterized the dealings of our Heavenly Father towards the humble and penitent, I feel disposed to copy the example, cherish the same principles, and by so doing be a savior of my fellow men. It is true, that we have suffered much in consequence of your behavior--_the cup of gall, already full enough_ for mortals to drink, was indeed _filled to overflowing_ when _you_ turned against us. One with whom we had oft taken sweet counsel together, and enjoyed many refreshing seasons from the Lord--"had it been an enemy, we could have borne it." "In the day that thou stoodest on the other side, in the day when strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Far West, even thou wast as one of them; but thou shouldest not have looked on the day of thy brother, in the day that he became a stranger, neither shouldest thou have spoken proudly in the day of distress." However, the cup has been drunk, the will of our Father has been done, and we are yet alive, for which we thank the Lord. And having been delivered from the hands of wicked men by the mercy of our God, we say it is your privilege to be delivered from the powers of the adversary, be brought into the liberty of God's dear children, and again take your stand among the Saints of the Most High, and by diligence, humility, and love unfeigned, commend yourself to our God, and your God, and to The Church of Jesus Christ. Believing your confession to be real, and your repentance genuine, I shall be happy once again to give you the right hand of fellowship, and rejoice over the returning prodigal. Your letter was read to the Saints last Sunday, and an expression was taken, when it was unanimously-- _Resolved_, That W. W. Phelps should be received into fellowship. "Come on, dear brother, since the war is past, For friends at first are friends again at last." Yours as ever, JOSEPH SMITH, JR. Some time after this, when laying out work for the brethren to do, in a sudden burst of kindness he said to his secretary: Write Oliver Cowdery, and ask him if he has not eaten husks long enough. If he is not almost ready to return, be clothed with robes of righteousness, and go up to Jerusalem. Orson Hyde hath need of him. A letter was written accordingly, but the Prophet's generous tender of forgiveness and fellowship called forth no response from Oliver Cowdery, once the second Elder of The Church, and the first to make public proclamation of the Gospel to the world. Subsequently, however, he did return, namely in 1848. It may not be amiss here to call the attention of the reader to a peculiarity of Mormonism, which is illustrated, not only by this case of Phelps, but by a multitude of other cases of the same character; and that is: whenever the religion of the Latter-day Saints--the Gospel of Jesus Christ--takes hold of men, and conviction of its truth has struck deep into the human soul, they may through transgression lose the fellowship of the Saints and of The Church; they may wander out upon the hills and through the deserts, away from the fold, but they can never forget the sweet communion of the Spirit of God, which they enjoyed before their fall; nor can they forget the fact that they once knew that Mormonism was true. The recollection of those things operates upon the mind, and not infrequently leads to a sincere repentance; and it has often happened, in the experience of The Church, that men who through transgression turned away from the truth, after thorns have torn their flesh, and the wild briar stripped them of their covering, they return and humbly beg to be re-admitted into their Father's house. Lucifer-like, they cannot forget the heights from which they fell, they cannot all forget the splendor of that glory and the happiness of that peace they enjoyed in God's Kingdom, and wicked indeed must that heart become, that these recollections will not lead to repentance. May not they have so far transgressed that they cannot repent, and are beyond even the desire for forgiveness? Are they not the sons of perdition? Thank God, their numbers are few! Again, those who fall away from Mormonism carry with them the evidences of that fall. Unbelievers say to Mormons, "Come out of the darkness of your superstitions into God's sunlight of freedom"--but when one looks upon the fate, the condition and experience of those who have denied the faith, he receives small encouragement to obey the summons. Seldom indeed are they prospered even in the affairs of this world, and the canker-worm gnawing within, writes upon their faces the anguish of heart which their lying lips deny. They smile, but smiling suffer; the heart still beats, but brokenly lives on; and who so blind that he would exchange the peace, the joy, the holy aspirations and assurances which the Gospel brings, for the unrest, the gloom, darkness, uncertainty and fearfulness, which forever haunt the mind of the apostate? Only those who would exchange the glorious light of heaven for the murky blackness of hell. CHAPTER XII. JOHN C. BENNETT. ABOUT this time, there were other characters which had become attracted to The Church, and who became prominent in the events which occurred at Nauvoo. Among them was Dr. John C. Bennett, described as "a man of enterprise, extensive acquirements, and of independent mind, one calculated to be of great benefit to The Church." His attention had been attracted to the Mormon people during their persecutions in Missouri. At that time he was brigadier-general of the "Invincible Dragoons" of Illinois, and wrote to the leaders of The Church in the hours of their deepest distress, proffering to go to their assistance with all the forces he could raise in Illinois, as his bosom swelled with indignation at the treatment the Saints received at the hands of the cruel but cowardly Missourians. That proffered service, however, was not accepted; doubtless because the Saints depended for vindication of their reputation, and redress of their wrongs, upon the officers of the State and Nation, rather than upon adventurers who offered their service to wage war upon their enemies. But after the Saints began gathering at Commerce, he again expressed a desire to connect his fortunes with theirs. As this man may properly be regarded as the "Benedict Arnold" of The Church at Nauvoo, I shall take the liberty of now noting a few expressions in his first letters to Joseph the Prophet, which, if they fail to adorn a tale, they will at least point a moral. When he contemplated joining his fortunes with The Church at Commerce, he held the position of quartermaster-general in the militia of the State of Illinois, a position he did not wish to resign. Indeed he expressed a desire to hold the position for a number of years. He was also a physician with an extensive practice, and sent extracts from the Louisville _Courier-Journal_ which gave evidence of high standing in his profession. Writing of these things to Joseph, he said: I do not expect to resign my office of quartermaster-general of the State of Illinois, in the event of my removal to Commerce, unless you advise otherwise. I shall likewise expect to practice my profession, but at the same time your people shall have all the benefit of my speaking power, and my untiring energies in behalf of the good and holy faith. In a communication following the one from which I make the above quotation he said: You are aware that at the time of your most bitter persecution, I was with you in feeling, and proffered you my military knowledge and powers. The egotism of the man plainly appears in these expressions, and manifests a spirit that is altogether at variance with the humility required by the Gospel, and doubtless that self-importance laid the foundation of his subsequent fall. While Joseph extended a hearty welcome to the doctor to come to Nauvoo, he by no means held out very flattering inducements to him, as may be seen by Joseph's letters to him in answer to those of Bennett's, expressing his determination to join the Saints at Commerce. He said: I have no doubt that you would be of great service to this community in practicing your profession, as well as those other abilities of which you are in possession. Though to devote your time and abilities in the cause of truth and a suffering people, may not be the means of exalting you in the eyes of this generation, or securing you the riches of this world, yet by so doing you may rely on the approval of Jehovah, "that blessing which maketh rich and addeth no sorrow." * * * Therefore, my general invitation is, let all who will come, come and partake of the poverty of Nauvoo, freely. I should be disposed to give you a special invitation to come as early as possible, believing you will be of great service to us. However, you must make your own arrangements according to your circumstances. Were it possible for you to come here this season to suffer affliction with the people of God, no one will be more pleased to give you a cordial welcome than myself. Surely this was frank enough, and ought to have dispelled from the doctor's mind, if at that time such ideas lurked there, all thoughts of winning worldly fame, or gratifying vain ambition, by linking his fortunes with those of The Church of Jesus Christ. CHAPTER XIII. RENEWAL OF HOSTILITIES BY MISSOURI. IT would appear that Hatred's hunger is never fed; it seems to possess an appetite which is insatiable, and can never feel at ease so long as the object of its detestation remains within its reach; and even when that object is removed beyond the immediate power of Hatred to do it harm, as the dragon of the apocalypse when he could not follow the woman he had persecuted into the wilderness, cast out of his mouth a flood of water after her to destroy her--even so Hatred, when baffled in his efforts to destroy his victims, sends out floods of falsehood to overwhelm them by infusing his own venom into the breasts of others; that that destruction which he could not bring to pass himself, might be brought about by another. Such was the course of hate-blinded Missouri towards the Saints of God, whom she had driven beyond her borders. Seeing that she had not destroyed them, but that they were now upon the eve of enjoying an era of prosperity such as they had never enjoyed while within her borders, she employed all her cunning to incite the hatred of the citizens of Illinois against them. But this was not easy of accomplishment; and at first, the misrepresentations of a State that had been guilty of such outrages as those committed by Missouri against the Latter-day Saints, had but little weight in Illinois. Finding that their accusations against the people whom they had so wronged had little or no effect, an effort was made to give coloring to their statements; and stolen goods were conveyed from Missouri to the vicinity of Commerce, so that when they were found, suspicion might rest upon the people in whose neighborhood the stolen articles were discovered. Nor did their outrages stop at this. But doubtless being emboldened by reason of the general government's refusing to make any effort to redress the wrongs of the Saints, a company of men led by William Allensworth, H. M. Woodyard, Wm. Martin, J. H. Owsely, John Bain, Light T. Lait and Halsay White, crossed over the Mississippi to Illinois, at a point a few miles above Quincy, and kidnapped Alanson Brown, James Allred, Benjamin Boyce and Noah Rogers; and without any writ or warrant of any character whatever, they dragged them over to Missouri, to a neighborhood called Tully, in Lewis County. These unfortunate men were imprisoned for a day or two in an old log cabin, during which time their lives were repeatedly threatened. At one time Brown was taken out, a rope placed around his neck, and he was hung up to a tree until he was nearly strangled to death. Boyce at the same time was tied to a tree, stripped of his clothing and inhumanly beaten. Rogers was also beaten, and Allred was stripped of every particle of clothing, and tied up to a tree for the greater part of the night, and threatened frequently by a man named Monday, exclaiming: "G--d d--n you, I'll cut you to the hollow." He was finally, however, released without being whipped. After they had received this inhuman treatment, their captors performed an act purely Missourian in its character, that is, they gave them the following note of acquittal: TULLY, MISSOURI, July 12, 1840. The people of Tully, having taken up Mr. Allred, with some others, and having examined into the offenses committed, find nothing to justify his detention any longer, and have released him. By order of the committee. H. M. WOODYARD. As soon as the people of Commerce and vicinity were informed of this outrage, Gentiles as well as Mormons were loud in their condemnation of it, and at once a mass meeting was called, and resolutions were adopted, expressing their unqualified indignation, and calling upon the governor of Illinois to take the necessary steps to punish those who had committed this outrage, and by vindicating the law, give the Missourians to understand there was a limit beyond which their deeds of violence must not pass. D.H. Wells, not then a member of The Church, and George Miller were appointed a committee to wait upon Governor Carlin, and lay the case before him. For this purpose they repaired to Quincy, and at the recital of the cruelties practiced upon the men who were the victims of the Missourians, the governor's wife, who was present at the interview, was moved to tears, and the governor himself was greatly agitated. He promised to counsel with the State attorney, who by law was made his adviser, and promised to take such steps as the case seemed to require, and the law to justify. Just what was done by Governor Carlin, however, I am unable to learn; but one thing is certain, and that is, the guilty parties were never brought to justice, nor even to a trial--indeed it may be that even then the love which Governor Carlin once had for the Saints, and which at last became dead, had begun to grow cold. Scarcely had the excitement occasioned by the kidnapping of Allred and his associates subsided, when Governor Boggs of Missouri made a requisition on Governor Carlin, of Illinois, for the persons of Joseph Smith, Jr., Sidney Rigdon, Lyman Wight, P.P. Pratt, Caleb Baldwin and Alanson Brown, as fugitives from justice. Governor Carlin granted the requisition--was it another case of Herod and Pilate being made friends over the surrender of God's Prophet? But fortunately when the sheriff went to Commerce with his requisition, Joseph and his brethren were not at home, and could not be found; so that the officers returned without them. These men were not fugitives from justice, no process had ever been found against them, the governor himself had connived at their escape from the hands of the officers charged with the duty of conducting them from Liberty, Clay County, to Boone County; [1] and these men did not feel disposed to try again "the solemn realities of mob law in Missouri." These circumstances gave the Saints to understand that their peace in their beautiful situation on the banks of the placid, grand, old Mississippi was not to be without alloy; the goal of their final triumph and rest had not been reached. These incidents were a premonition of danger; they were indeed the few drops of rain which sometimes precede the storm, but a kind Providence shut out from their vision how fierce that storm would be, or how would they have had the courage to meet it? Footnotes 1. Missouri Persecutions, Chapter XLVII. CHAPTER XIV. FOUNDING A CITY. MEANTIME Commerce had become Nauvoo. The city of Nauvoo was incorporated by act of the legislature of Illinois, on the fourteenth of December, 1840. The charter granted on that date described the boundaries of the city, but gave to the citizens--whom it erected a body corporate and politic--the right to extend the area of the city whenever any tract of land adjoining should have been laid out into town lots and recorded according to law. The city council was to consist of a mayor, four aldermen and nine councilors to be elected by the qualified voters of the city. The first Monday in February was appointed for the first election of officers. The charter granted to the citizens of Nauvoo the most plenary powers in the management of their local affairs. Indeed, about the only limit placed upon their powers was, that they do nothing inconsistent with the constitution of the United States, and the State constitution of Illinois. But inside of those lines they were all powerful to make and execute such ordinances as in the wisdom of the city council were necessary for the peace, good order, and general welfare of the city. It afterwards became a question in the State as to whether or not powers too great had not been granted the city government--but of that I shall have occasion to speak further on. The leading men of the State appeared not only willing but anxious to grant the privileges of this city government to the Saints. S. H. Little, of the upper house of the State legislature, especially stood by the Saints, and pleaded for their rights; together with Messrs. Snyder, Ralston, Moore, Ross and Stapp; while Mr. John F. Charles, the representative to the lower house from the district in which Nauvoo was located, manfully discharged his duties to the Nauvoo portion of his constituents, by using all his energy to secure them their city government. An incident connecting Abraham Lincoln with the passage of this charter may not be without interest. The State of Illinois was at that time divided into two political parties, Whigs and Democrats. Both parties were friendly to the Saints, who considered themselves equally bound to both parties for acts of kindness. Lincoln was a Whig, and in the November election his name was on the State electoral ticket as a Whig candidate for the State legislature. But many of the people of Nauvoo, wishing to divide their vote, and to show a kindness to the Democrats, erased the name of Lincoln, and substituted that of Ralston, a Democrat. It was with no ill feeling, however, towards Mr. Lincoln that this was done, and when the vote was called on the final passage of the Nauvoo charter, he had the magnanimity to vote for it; and congratulated John C. Bennett on his success in securing its enactment. The Saints rejoiced in the prospects of liberty secured to them by their city government, and of it Joseph said: I concocted it for the salvation of The Church, and on principles so broad, that every honest man might dwell secure under its protecting influences, without distinction of sect or party. An inspection of the charter will bear out this opinion of it, for while it was "concocted for the salvation of The Church," it by no means secured that salvation by trespassing upon the rights of others, but by recognizing the rights of the Saints to be equal to the rights of other citizens. Nor was it intended that Nauvoo should be an exclusive city for people of the Mormon faith; on the contrary, all worthy people were invited to come and assist to build it up and partake of its liberty and anticipated prosperity. An official proclamation, issued over the signatures of Joseph Smith, Sidney Rigdon and Hyrum Smith, who then constituted the First Presidency of The Church, contains the following passage: We wish it likewise to be distinctly understood, that we claim no privileges but what we feel cheerfully disposed to share with our fellow-citizens of every denomination, and every sentiment of religion; and therefore say, that so far from being restricted to our own faith, let all those who desire to locate in this place (Nauvoo) or the vicinity, come, and we will hail them as citizens and friends, and shall feel it not only a duty, but a privilege to reciprocate the kindness we have received from the benevolent and kind-hearted citizens of the State of Illinois. And as an earnest of the intention, so far as the Saints were concerned, of carrying out in practice these liberal sentiments and extending equal rights to people of all religious persuasions, among the first acts of the city council was the passage of the following ordinance, introduced by Joseph Smith: SECTION I. Be it ordained by the city council of the city of Nauvoo that the Catholics, Presbyterians, Methodists, Baptists, Latter-day Saints, Quakers, Episcopalians, Universalists, Unitarians, Mohammedans, and all other religious sects and denominations, whatever, shall have free toleration and equal privileges in this city; and should any person be guilty of ridiculing and abusing, or otherwise deprecating another, in consequence of his religion, or of disturbing or interrupting any religious meeting within the limits of this city, he shall, on conviction before the mayor or municipal court, be considered a disturber of the public peace, and fined in any sum not exceeding five hundred dollars, or imprisoned not exceeding six months, or both, at the discretion of said mayor and court. The second section made it the duty of all municipal officers to notice and report any violation of the law--and in fact, of any other law of the city--to the mayor; and the municipal officers were authorized to arrest all violators of this law, either with or without process; so that the fullest religious liberty was secured to all sects, and all religions, and to people of no religion at all if any such there should be. Under such an ordinance, people could worship Almighty God according to the dictates of their consciences, without fear of molestation from any one; but they were restrained from interfering with the religion or mode of worship of their fellows--they were told, in a manner, that their liberties ended where those of other people commenced. On the first of February, 1841, the first election for members of the city council took place, as provided by the city charter. John C. Bennett was chosen mayor; William Marks, Samuel H. Smith, D. H. Wells, and N. K. Whitney, aldermen; Joseph Smith, Hyrum Smith, Sidney Rigdon, Chas. C. Rich, John T. Barnett, Wilson Law, Don C. Smith, J. P. Greene and Vinson Knight, councilors. On the third of the month the city council was organized, by appointing the following officers: marshal, H. G. Sherwood; recorder, James Sloan; treasurer, R. B. Thompson; assessor, James Robinson; supervisor of streets, Austin Cowles. Mayor Bennett, the same day, delivered his inaugural address. After making several recommendations to the council relative to the establishment of an educational institution, a militia, the enactment of a temperance ordinance, and other measures affecting the manufacturing and commercial interests of the city; and further recommending that the protecting aegis of the corporation be thrown around every moral and religious institution of the day, which was in any way calculated to ennoble or ameliorate the condition of the citizens, he concluded his speech in these words: As the chief magistrate of your city, I am determined to execute all State laws, and city ordinances passed in pursuance of law, to the very letter, should it require the strong arm of military power to enable me to do so. As an officer, I know no man; the peaceful, unoffending citizen shall be protected in the full exercise of all his civil, political and religious rights, and the guilty violator of the law shall be punished without respect to persons. The first act of the city council, after its organization, was to express its gratitude for its privileges and powers conferred upon the city by its charter. For this purpose the following resolution was introduced by Joseph Smith, and adopted: _Resolved_, by the city council of the city of Nauvoo, that the unfeigned thanks of this community be respectfully tendered to the governor, council of revision, and legislature of the State of Illinois, as a feeble testimonial of their respect and esteem of noble, high-minded, and patriotic statesmen; and as an evidence of gratitude for the signal powers recently conferred--and that the citizens of Quincy be held in everlasting remembrance for their unparalleled liberality and marked kindness to our people, when in their greatest state of suffering and want. The next move was to pass a temperance ordinance, which practically made Nauvoo a prohibition city--that is, so far as prohibitory ordinances prohibit. CHAPTER XV. THE NAUVOO LEGION. THE Nauvoo charter proper really contained two other charters, viz: One for the establishment of a university within the limits of the city "for the teaching of the arts and sciences, and learned professions," and another for the organization of an independent military body to be called the "Nauvoo Legion." An ordinance was passed on the third of February, in relation to the university, appointing a chancellor and board of regents. A site for a building was selected, and plans of the structure were drawn, but that was as far as the matter went, as the city had no funds with which to proceed with the work of construction. An ordinance was also passed on the above date authorizing the organization of the Nauvoo Legion. The original provision in the Nauvoo charter establishing this military body provided that the city council might organize the inhabitants of the city, subject to military duty under the laws of the State, into an independent body of militia; and a subsequent amendment to the charter extended the privilege of joining the Legion to any citizen of Hancock County, who might by voluntary enrollment desire to do so; and in that event he was to have all the privileges to be enjoyed by members of that organization. The charter provided that the officers of the Legion should be commissioned by the governor; and that the members thereof be required to perform the same amount of military duty as the regular militia of the State; they were to be at the disposal of the mayor in executing the laws and ordinances of the city, and the laws of the State; and also at the disposal of the governor for the public defense, and the execution of the laws of the State and of the United States; and were entitled to their proportion of the public arms; but were exempt from all military duty not specified in these provisions. The commissioned officers of the Legion were constituted its court-martial, which was its law-making department; but no law inconsistent with either the Constitution of the United States or the State of Illinois was to be enacted by this court. The privilege of organizing the citizens of Nauvoo, and as many of the citizens of Hancock County as might desire to unite with them, into an independent military body, was highly gratifying to the people of Nauvoo, but more especially so to Joseph Smith, who, in speaking of it, in a proclamation to the Saints scattered abroad, said: The Nauvoo Legion embraces all our military power, and will enable us to perform our military duty by ourselves, and thus afford us the power and privileges of avoiding one of the most fruitful sources of strife, oppression and collision with the world. It will enable us to show our attachment to the State and Nation, as a people, whenever the public service requires our aid, thus proving ourselves obedient to the paramount laws of the land, and ready at all times to sustain and execute them. The city ordinance provided that the Legion should be divided into two cohorts, the horse troops to constitute the first cohort, and the infantry the second. The commander-in-chief of the Legion was to be known as the lieutenant-general, who was also made the reviewing officer and president of the court-martial and Legion. His staff was to consist of two principal aides-de-camp with the rank of colonel of cavalry; and a guard of twelve aides-de-camp with the rank of captain of infantry; and a drill officer, with the rank of colonel of dragoons, to be the chief officer of the guard. The second officer was a major-general, to act as the secretary of the court-martial and Legion. His staff consisted of an adjutant; surgeon-in-chief, a cornet, quartermaster, paymaster, commissary, and chaplain; all to hold the rank of colonel of cavalry; besides these, there were to be in his staff, a surgeon for each cohort, quartermaster sergeant, sergeant-major, and a chief musician--with the rank of captain of light infantry; and two musicians with the rank of captain of infantry. Besides these officers there were created by the ordinance an adjutant and inspector-general; and a brigadier-general to command each cohort. The staff of each brigadier-general consisted of an aide-de-camp with the rank of lieutenant-colonel of infantry, and when not otherwise in service, these brigadiers had access to the staff of the major-general. The ordinance organizing this body of militia provided that the court-martial should adopt for the Legion, so far as practicable, the discipline, drill, uniform, rules and regulations of the United States army. And a law passed by the court-martial shortly after its organization, required all male citizens within the limits of Nauvoo, between the ages of eighteen and forty-five, excepting such as were exempted from service under the laws of the United States, to perform military duty under the penalty of being fined for absence from general parades, as follows: generals, twenty-five dollars; colonels, twenty dollars; captains, fifteen dollars; lieutenants, ten dollars; and musicians and privates, five dollars. For absence from company parades--of course without good reason for the absence--the fines were fixed at these rates: commissioned officers, five dollars; non-commissioned officers, three dollars; and musicians and privates, two dollars. The first election of officers of the Legion took place on the fourth of February, 1841; and resulted in Joseph Smith being unanimously chosen lieutenant-general; John C. Bennett, major-general; Wilson Law, brigadier-general of the first cohort; and Don Carlos Smith, brigadier-general of the second cohort. The staffs of the respective generals were chosen from the leading citizens of Nauvoo, some of whom were not members of the Mormon Church. There were but six companies at the time the Legion was organized, in February, 1841, but in September following, the number of men had increased to one thousand four hundred and ninety; and at the time of the Prophet Joseph's death, some three years later, the Legion numbered about five thousand. With such strict regulations, accompanied by a natural enthusiasm for military display, and drilled by competent military officers, it is not to be wondered at if the Legion became the best body of militia in the State of Illinois. It excited the jealousy and envy of the rest of the militia in the surrounding counties, and all the laudable efforts of the Legion to become an efficient body of militia, with a view of assisting in the execution of the State and National laws, if occasion should require, were construed by their enemies to mean a preparation for rebellion, and the establishment and spread of the Mormon religion by conquests of the sword, as, it is alleged, Mohammed established his religion. Thus the forming of an independent body of militia, enabling the Saints to perform their military duty by themselves, which the Prophet fondly hoped would remove "one of the most fruitful sources of strife, oppression and collision with the world," and which he further hoped would give the Saints, as a people, an opportunity of showing their attachment to the State and Nation, whenever the public service required their aid--by the misrepresentation of their enemies, was made one of the principal rocks of offense, and was used to excite the apprehensions and prejudices of the good people of Illinois. The people of the United States have always been jealous of military power, and hence have been careful in forming their political institutions to subordinate the military to the civil authority, except in times of actual war; and, therefore, notwithstanding the very good intentions of the Saints at Nauvoo, it was a very easy matter for their enemies to excite the prejudice and awaken the fears of the people of Illinois by pointing to the existence of this elaborate and efficient military organization with its frequent musters and parades, and captained by a great religious leader, whom, notwithstanding his virtues and the uprightness of his intentions--they had come to regard as a wild, religious fanatic, prepared to go to what lengths they knew not in the promulgation of his religion. Hence that which was to be a bulwark to the city, and a protection to the Saints, was transformed by their enemies into an occasion of offense, and an excuse for assailing them. CHAPTER XVI. RECONSTRUCTION OF QUORUMS--THE NAUVOO HOUSE AND THE TEMPLE. In the meantime important changes in The Church organization were pending. An important revelation was received on the nineteenth of January, 1841, [1] which provided for filling the vacancies in the several quorums and a reconfirmation of all the authorities of the Church. Hyrum Smith, who had stood in the position of counselor to his brother Joseph, since the apostasy of F. G. Williams and his expulsion from The Church, on the seventh of November, 1837--was appointed to succeed his father as Patriarch to The Church; to hold the sealing blessings of The Church, even the Holy Spirit of promise, whereby the Saints are sealed up unto the day of redemption, that they may not fall, notwithstanding the day of temptation that might come upon them. He was also appointed a prophet, seer, and revelator, as well as Joseph with whom he was to act in concert, and from whom he was to receive counsel. The Prophet was to show unto him the keys whereby he might ask and receive, "and be crowned with the same blessing and glory and honor and priesthood, and gifts of the priesthood that once were put upon him that was my servant Oliver Cowdery." Joseph Smith was given, as the presiding Elder of The Church, to be a translator, a revelator, a seer and prophet. Sidney Rigdon was admonished of his neglect of duty, and of his lack of faith; he was told, however, if he would repent of his sins, and stand in his place and calling, he might continue to act as counselor to Joseph, and the Lord promised to heal him, and make him powerful in testimony. The reason for this admonition, as one may judge from the spirit of it, was that he to whom it was given had become sour in his feelings toward the work of God. His ardor was cooling, and his zeal, which at times had been inordinate, seemed now to be oozing out of his disposition. William Law, whom, it will be remembered, Joseph first met when _en route_ for Washington--Law then leading a small company of Saints to Nauvoo from Canada--was appointed to fill the vacancy in the First Presidency made by the appointment of Hyrum Smith to the office of Patriarch. And such blessings and spiritual powers were pronounced upon him by the Lord, as seldom falls to the lot of man. On condition of his faithfulness he was to have power to have the sick, cast out devils, be delivered from those who administered unto him poison, and the serpent that might lay hold upon his heel; "And what if I will," said the Lord, "that he should raise the dead, let him not hold his voice." Brigham Young was appointed the president of the Twelve Apostles, and liberty was given to appoint another man to fill the vacancy made in the quorum through the death of David W. Patten, who was killed by the mob, at the battle of Crooked River, in Missouri. The High Council for Nauvoo was named, and a presidency given to the High Priests; the seven presidents of the Seventies were appointed; and all the quorums of the Priesthood both in the Melchisedek and Aaronic divisions were set in order, so far as the appointment of presidents was concerned. Besides setting the Priesthood in order, the Lord in this revelation required that a house should be built to His name; "a house worthy of all acceptation; that the weary traveler may find health and safety while he contemplates the word of the Lord;" and the Prophet Joseph and his family were to have a right of permanent residence in it. It was to be known as the "Nauvoo House," and built unto the name of the Lord. The possession of individual stock was to range from fifty dollars to fifteen thousand dollars; no person being allowed to put in less than fifty, nor more than fifteen thousand. And it was specially provided that none but those who believed in the Book of Mormon and the revelations of God were to be permitted to hold stock in the house. In addition to this commandment to build the Nauvoo House, the Lord told the Saints that there was not a place found on the earth to which He might come and restore that which was lost, or which he had taken away, even the fullness of the Priesthood; nor was there a baptismal font upon the earth where the Saints might be baptized for the dead. The doctrine of baptism for the dead had been made known to the Saints some time previous to this, and the ordinance had been performed in the Mississippi and other convenient places; but this is an ordinance of God's house, and cannot be acceptable to Him when performed elsewhere, only in the days of the poverty of His people. And as more prosperous times had dawned upon The Church, the Saints were required to build a temple to the name of the Most High; and they were further told that they were granted sufficient time to build a temple, and if they failed to build it at the expiration of that appointed time, they should be rejected as a Church together with their dead. To show to The Church the importance of erecting this temple, the Lord reminded them how He had commanded Moses to build a tabernacle, that the children of Israel could bear with them into the wilderness, that those ordinances might be revealed which had been hidden from before the foundation of the world. Therefore said the Lord-- Let this house be built unto my name that I may reveal mine ordinances therein, unto my people. For I design to reveal unto my Church things which have been kept hid from before the foundation of the world, things that pertain to the dispensation of the fullness of times; and I will show unto my servant Joseph all things pertaining to this house, and the Priesthood thereof. * * * And ye shall build it on the place where you have contemplated building it, for that is the spot which I have chosen for you to build it. The location which the Saints had contemplated as the site for the temple was on a bold eminence overlooking the river, the landscape on the Iowa side, and all the surrounding country for miles around. It was not only by far the noblest site in Nauvoo for a temple, but ideal in its fitness. Footnotes 1. Doctrine and Covenants, Section 124. CHAPTER XVII. THE CONFERENCE OF APRIL 6TH, 1841. THE sixth of April, 1841, was a memorable day in the history of Nauvoo. That day the corner stones of the great temple which God by revelation had commanded His people to build were to be laid. To the Prophet Joseph the day must have been a veritable gleam of sunshine amid the constantly renewing storms of his eventful career. It was a beautiful day, clear and balmy--propitious for the exercises to take place. Early in the morning there was a hurrying to and fro in the streets of militiamen, for the presence of sixteen uniformed companies of the Nauvoo Legion was to add brightness and interest to the imposing ceremonies. A great procession was formed and marched to the temple site. Here the Legion was formed in a hollow square surrounding the excavations made for the foundation of the temple and enclosing the officers of the Legion, choir, citizens and prominent Elders of The Church who were to lay the corner stones of that structure. Sidney Rigdon was the orator of the occasion; and, doubtless owing to the recent admonition he had received in the revelation from the Lord--to which reference has been made--he was aroused from his lethargy for the time. At any rate, on this occasion he spoke with his old fervor and eloquence. He reviewed the trials of the past, the blessings they then enjoyed, the brightening prospects of the future, and dwelt at some length upon the importance of building temples, and the labor to be performed in them. At the conclusion of the oration, at the direction of the First Presidency, the architects lowered the southeast cornerstone to its place, and Joseph Smith said: This principal corner-stone in representation of the First Presidency, is now duly laid in honor of the great God; and may it there remain until the whole fabric is completed; and may the same be accomplished speedily; that the Saints may have a place in which to worship God, and the Son of Man have where to lay His head. To which Sidney Rigdon added: May the persons employed in the erection of this house be preserved from all harm while engaged in its construction, till the whole is completed, in the name of the Father, and of the Son, and of the Holy Ghost. Even so, amen. Thus were laid the corner-stones of the Nauvoo Temple, amid the rejoicing of the Saints; and even strangers forgot their prejudices and joined with hearty good will, as interested spectators of the proceedings. "Such an almost countless multitude of people," says one enthusiastic account of the scenes of the day, written at the time, "moving in harmony, in friendship, in dignity, told with a voice not easily misunderstood, that they were a people of intelligence, and virtue, and order; in short, that they were Saints; and that the God of love, purity and light, was their God, their exemplar and director; and that they were blessed and happy." While on this subject, I quote the instructions on temple building from the history of the Prophet: If the strict order of the Priesthood were carried out in the building of temples, the first stone will be laid at the southeast corner, by the First Presidency of The Church. The southwest corner should be laid next. The third, or northwest corner next; and the fourth or northeast corner the last. The First Presidency should lay the southeast corner-stone, and dictate who are the proper persons to lay the other corner-stones. If a temple is built at a distance, and the First Presidency are not present, then the quorum of the Twelve Apostles are the proper persons to dictate the order for that temple; and in the absence of the Twelve Apostles, then the presidency of the stake will lay the southeast corner-stone. The Melchisedek Priesthood laying the corner-stones on the east side of the temple, and the Lesser Priesthood those on the west side. During the remaining days of the conference, opened with such splendid ceremonies, the Saints were instructed in principle and doctrine, the quorums of the Priesthood were arranged in their proper order and the important questions of business put to each quorum separately and voted upon; especially the names of those whom God had appointed and reappointed to fill the respective positions alluded to in the revelation above quoted. Besides this, the several charters of Nauvoo, the Legion, University, Agricultural and Manufacturing Association, Nauvoo House Association, etc., were read and accepted by the people. Lyman Wight was sustained to fill the vacancy in the quorum of the Twelve. John C. Bennett was presented in connection with the First Presidency as assistant President until Sidney Rigdon's health should be restored. Everything necessary for the welfare, happiness and prosperity of the Saints was considered, and preparations made to push the work of God forward in all its departments. The conference lasted from Wednesday morning until Sunday night; and is one of the most important ever held by The Church. Indeed the circumstances surrounding the Saints at the time were of a character to bid them hope that Nauvoo would be to them "a safe retreat." The friendship of nearly all of the leading men of the State; the universal sympathy felt by the people of Illinois for the victims of Missouri's fury; the action of the State legislature in granting the several charters noted in chapter fifteen--all supported the hopes entertained. CHAPTER XVIII. PROPHET'S TRIAL AT MONMOUTH. EARLY in the summer of 1841, an event happened which threatened the peace of the inhabitants of Nauvoo. When busily intent in the performance of some labor, or duty, or even when in pursuit of pleasure, how often it happens that we work on, or enjoy our pleasure in the bright sunshine, without ever thinking of storms, until a sudden clap of thunder startles us, and looking up we see that dark clouds have arisen above the horizon; the bright skies are rapidly becoming overcast--a storm is impending! So it was with the Saints at Nauvoo concerning the matter of which we speak. It fell upon them as unexpectedly as falls a thunderbolt from a cloudless sky. It occurred in this manner: When Hyrum Smith and William Law started on the mission to the Eastern States, to which they were appointed by the revelation of January 19, 1841, Joseph accompanied them as far as Quincy; and when returning to Nauvoo he stopped at Heberlin's hotel, on Bear Creek, some twenty-eight miles south of that city. While here a sheriff's posse under the direction of Thomas King, sheriff of Adams County, accompanied by an officer from Missouri, arrested him on a requisition from the governor of the State of Missouri. The warrant upon which the arrest was made was the one issued by the authorities of Missouri early in September, 1840; an effort to serve which was made on the fifteenth of that month, but the officers failed in their errand, as the brethren wanted, viz: Joseph Smith, Jr., Sidney Rigdon, Lyman Wight, P. P. Pratt, Caleb Baldwin and A. Brown were not in Nauvoo, that is, they evaded arrest, as already related in a former chapter. The complaint on which the requisition of the governor of Illinois was based charged that these men were fugitives from justice; and they were wanted in Missouri to answer to the old charges of "theft, arson and murder," supposed to have been committed in Caldwell and Daviess counties in the summer and fall of 1838. What made Joseph's arrest more a matter of surprise to him was, that only a few hours previous to its being made, he had been in company with Governor Carlin at the latter's residence, and was treated with the greatest respect and kindness; yet not one word was said by the governor about the requisition made by Missouri for his arrest. Joseph returned to Quincy in company with the sheriff's posse and secured a writ of _habeas corpus_ from Charles A. Warren, master in chancery. The same evening, Saturday, June 5th, Judge Stephen A. Douglass arrived in Quincy, and appointed the hearing on the writ to take place the following Tuesday, at Monmouth, Warren County. In the meantime the news of Joseph's arrest reached Nauvoo and created no little excitement. A party of seven men, under the leadership of Hosea Stout, left Nauvoo for Quincy, Sunday morning, in a skiff, to render the Prophet any assistance in their power, and prevent if possible his enemies taking him to Missouri. They struggled against a head-wind all day, but reached Quincy at dusk, only to learn that Joseph had gone to Nauvoo in charge of Sheriff King and another officer; there was nothing for them to do but to return. Sheriff King was taken sick at Nauvoo, but Joseph nursed him with all the tenderness of a brother, and the day following Monday, started for Monmouth, accompanied by a large number of the leading men of Nauvoo, and the sheriff, whom Joseph cared for personally during the journey of seventy-five miles. The party arrived at Monmouth on Tuesday, but at the request of the State attorney, who claimed he was not prepared on the case, the hearing was postponed until the next day. The appearance of Joseph in Monmouth caused considerable excitement. He was invited to preach, but thought it best, as he was a prisoner, not to do so; but he appointed Amasa Lyman to preach in the court room on Wednesday evening. The prejudice of the people of Monmouth was as excessive as it was blind. They employed at their own expense several attorneys to assist the prosecution, and declared that if there were any lawyers in the district who would even undertake the defense of the Prophet, they never need look to the people of that county again for political favors. But there were strong men in attendance at the court, men not to be frightened by such threats, and whose souls despised the petty minds that could frame them; Joseph, therefore, was ably defended by Messrs. Charles A. Warren, Sidney H. Little, O. H. Browning, James H. Ralston, Cyrus Walker, and Archibald Williams. The pleadings of the lawyers for the defense were peculiarly affecting, since all of them were more or less acquainted with the condition of the Saints when they fled from the violence of Missourians to Illinois. O. H. Browning had seen several of these companies of Saints in their flight and could trace them by the blood left in their footprints on the snow; his recital of their sufferings moved Judge Douglass, most of the officers of the court and the spectators to tears. One of the brethren present who wrote an account of the trial for the Nauvoo papers says: He [Mr. Browning] concluded his remarks by saying, To tell the prisoner to go to Missouri for a trial was adding insult to injury, and then said: "Great God! Have I not seen it? Yes, my eyes have beheld the blood-stained traces of innocent women and children, in the dreary winter, who had traveled hundreds of miles barefoot, through frost and snow, to seek a refuge from their savage pursuers. 'Twas a scene of horror, sufficient to have enlisted the sympathy of an adamantine heart. And shall this unfortunate man, whom their fury has seen proper to select for sacrifice, be driven into such a savage land, where none dare to enlist in the cause of justice? If there was no other voice under heaven ever to be heard in this cause, gladly would I stand alone, and proudly spend my latest breath in defense of an American citizen." The lawyers for the prosecution, according to Joseph's own account, acted honorably and confined themselves to the merits of the case, excepting two--Messrs. Knowlton and Jennings. They made an appeal both to the passions and prejudices of the people, and sought to create an excitement over the matter. Judge Douglass, however, was impartial in his rulings, and doubtless one officer of the court--the sheriff of Warren County--thought him severe in his efforts to protect the prisoner. The court room was densely packed and the judge ordered the sheriff to keep the spectators back; but this he neglected and the judge fined him ten dollars. In a few minutes the order to keep the spectators from crowding the prisoner and witnesses was repeated, and the sheriff told the court that he had ordered a constable to do it. "Clerk," said Judge Douglass, "add ten dollars more to that fine." This was effectual, the sheriff after that did his duty. Joseph claimed in this case that he was unlawfully held a prisoner, and he could prove that the indictment upon which he was arrested had been obtained by fraud, bribery and duress. This line of defense, however, raised the question as to whether the court had the right to inquire into the merits of the case. A long debate between opposing counsel followed. But it will be remembered that an attempt to arrest Joseph on the requisition from the governor of Missouri had been made in September previous; and it appears that after the fruitless effort to make the arrest, the sheriff of Hancock County returned the writ; and the defense claimed that after the return of the writ to the executive, the defendant could not be again legally arrested upon it. It was upon this point that the court set Joseph at liberty. Following is Judge Douglass' decision on this point: The writ being once returned to the executive by the sheriff of Hancock County was dead, and stood in the same relationship as any other writ which might issue from the circuit court, and consequently the defendant cannot be held in custody on that writ. On the other point in the case--as to whether evidence in the case was admissible--the judge withheld his opinion for further consideration, as the question was a grave one, involving the future conduct of the States in their relationship with each other; but on the ground that the writ was void, dead by reason of a former return being made on it by the sheriff of Hancock County, he ordered the discharge of the prisoner. And Missouri was again foiled in her designs upon the life of the Prophet. At the conclusion of the trial Joseph ordered dinner for his company, which numbered by that time some sixty men. "And when I called for the tavern bill," says Joseph, "the unconscientious fellow replied, 'only one hundred and sixty dollars.'" Some time after this, in September following, Joseph sent the costs of this trial to the sheriff of Adams County, of which the following is a copy: NAUVOO, September 30, 1841. _To the Deputy Sheriff of Adams County_: The following is a statement of my expenses, costs and liabilities, consequent upon my arrest and trial while in your custody, to-wit: To amount of fees to Esquires Ralston, Warren & Co...$250.00 To Esquires Little, Williams, Walker and Browning...$100.00 To seven days for self, horse and carriage, @$5.00 per day...$35.00 To money spent during that time consequent upon arrest...$60.00 To twelve witnesses...$240.00 ____________ $685.00 To which was added this note: DEAR SIR.--You will please take such measures as to put me in possession of the above amount, which is justly due me as above stated; to say nothing of false imprisonment and other expenses. * * * Receive my respects, etc. JOSEPH SMITH. With the exception of the difficulty just considered, the summer of 1841 glided pleasantly by, bringing to the busy inhabitants of Nauvoo many occasions of social and spiritual enjoyment. CHAPTER XIX. EVENTS OF THE SUMMER OF 1841. NAUVOO was the most promising and thrifty city in Illinois, and the fame thereof extended throughout the nation, due, in part, of course, to the peculiar religion of its inhabitants. Strangers from far and near made it a point to visit Nauvoo, and the peace, sobriety, industry and public spirit of the citizens challenged their admiration, whatever views they might entertain respecting their religion. A large bowery was constructed just west of the temple site where the people assembled for worship. Here the Prophet Joseph preached some of his most powerful discourses, and taught his people in the doctrine of the heavenly kingdom; and not infrequently it happened that Fools who came to mock, remained to pray. The Saints never intended to make either their city or the Nauvoo Legion exclusively Mormon. [1] On the contrary, the people at Nauvoo expressed a willingness to unite with their fellow-citizens in every good work and enterprise, and tolerate religious differences. Indeed, repeated invitations were sent out to the honorable men, not only of the State of Illinois, but of the United States, to men of capital and of influence and of integrity, asking them to come to Nauvoo, and assist in building up a glorious city. In July, Sidney H. Little, of the State senate, was killed by leaping from his carriage while his horse was unmanageable; and that the "Saints might mourn with those who are called to mourn," the eighteenth day of July was set apart as a day of fasting among the people of Nauvoo. By thus manifesting a feeling of sympathy and interest, they sought to cultivate peace and good-will among their fellow-citizens, and a number of honorable, and some of them influential men, while not accepting the faith of the Saints, became friendly disposed towards them, and associated with them in various business transactions. But the good-will of the Saints was not very generally reciprocated by the people of Illinois; and there were, even at that early date, envyings and bitterness manifested by those who were jealous of the prosperity and increasing power of the Mormons in Nauvoo and vicinity. The same spirit existed to some extent in Iowa as will be seen by the following occurrence: General Swazey, in command of the militia of Iowa, Territory, invited Joseph and Hyrum Smith and General Bennett to attend the parade of the militia of that Territory at Montrose. The invitation was accepted, and General Swazey received his visitors courteously, and so did the militia. But during a recess in the exercises taken at noon, a Mr. D. W. Kilburn tried to create a disturbance by circulating the following note among the troops: Citizens of Iowa--The laws of Iowa do not require you to muster or be reviewed by Joe Smith or General Bennett; and should they have the impudence to attempt it, it is hoped that every person having a proper respect for himself, will at once leave the ranks. The facts are that these militia companies were not mustered by Joseph's order, nor did he expect to review them. He had simply accepted General Swazey's invitation to witness the movements of the troops as other spectators were doing, and neither Joseph nor Hyrum was in uniform. General Swazey had been several times invited to attend the drills and reviews of the Legion at Nauvoo, and he had simply returned the courtesy to the officers of the Legion. Kilburn's effort, however, to create a disturbance was not successful, though the papers of the State commented upon it, and some of them began to whisper that it was Joseph's ambition to build up a military church and extend his faith, "Mohammed-like," by the sword. Early in the summer of 1841, in fact in the month of May, Joseph called upon the Saints everywhere to come into Hancock County, that there might be a concentration of effort to build up Nauvoo. The proclamation closed with these words: Let it therefore be understood that all the stakes excepting those in this county (Hancock) and in Lee County, Iowa, are discontinued; and the Saints instructed to settle in this county as soon as circumstances will permit. The Twelve Apostles, whose departure from Nauvoo on their missions to England under very trying circumstances, was related in a former chapter, returned during the summer, after accomplishing one of the most successful and remarkable missions in modern times. They were a tower of strength to Joseph, and he was not long in availing himself of their valuable support. At a special conference convened in Nauvoo on the sixteenth of August, 1841, Joseph said: The time had come when the Twelve should be called upon to stand in their place next to the First Presidency; and attend to the settling of emigrants and the business of The Church at the stakes, and assist to bear off the kingdom victoriously to the nations. [2] And he at once turned over to their management many of the temporal affairs, with which he had been perplexed, and devoted himself more exclusively to spiritual labors. One of the most pleasing events that happened, during the summer of which I write, was the visit of the Indian chief Keokuk to Nauvoo. He was accompanied by Kiskukosh, Appenoose and about one hundred chiefs and braves of the Sac and Fox tribes, together with their families. They were brought over from the Iowa side on the ferry and two large flat boats. The band and a detachment of the Legion met them at the landing, but as soon as Keokuk failed to recognize Joseph among those who had come to bid him welcome, he refused to land or allow any of his party to go ashore until Joseph made his appearance. The arrangement had been made for the band and the detachment of the Legion to lead the dusky visitors to the grove where the Saints held their meetings; and there Joseph would have joined them. But Keokuk seemed to have his own ideas in relation to the etiquette to be observed at his reception, and waited until the Prophet met him at the landing and bade him welcome to Nauvoo. At the grove Joseph addressed the Indians at some length, upon what the Lord had revealed to him concerning their fore-fathers, and recited to them the glorious promises contained in the Book of Mormon respecting themselves, the despised remnants of a once splendid race. How their hearts must have glowed and their eyes brightened as they listened to the young Prophet relate the story of their forefathers' rise and fall, and the bright promises held out to them of redemption from their fallen state! In conclusion Joseph counseled them to cease killing each other, and warring with other tribes or with the whites. To Joseph's speech Keokuk replied: I have a Book of Mormon at my wigwam that you gave me a number of moons ago. I believe you are a great and good man. Keokuk looks rough, but I am a son of the Great Spirit. I have heard your advice. We intend to quit fighting, and follow the good talk you have given us. After the "talk," they were feasted by the Saints with good food and dainties and melons. At the conclusion of the feast, they gave a specimen of their war dance to entertain the spectators, and then returned to the Iowa side of the river to their encampment. Thus passed away the summer of 1841; and by the first of October--the date fixed for the semi-annual conference--the early autumn frosts had tinged the forest leaves with purple and gold, giving to the splendid scenery about Nauvoo an additional charm. President Joseph Smith was not present at the opening of the conference. He had that morning gone to assist in laying the corner-stone of the Nauvoo House which the Saints by revelation had been commanded to build; [3] and the conference was opened by President Brigham Young. The principal subject brought before the people at this conference was the redemption of the dead, and building the temple. This matter appeared to impress itself upon the mind of Joseph with great force, and nothing, apparently, gave him more delight than to explain its importance to his people. Up to this time many baptisms for the dead had been performed in the river, but it was now announced that no more baptisms for the dead should be attended to, until it could be done in the font of the Lord's house, for thus had the Lord commanded. The Saints, however, were not long denied the privilege of performing this work of baptism for their dead, as on the eighth of November, following the conference, a temporary baptismal font had been completed and dedicated in the basement of the temple. [4] On the occasion of the angel Moroni's first appearance to Joseph Smith, in 1823, he repeated to the young Prophet the words of Malachi, recorded in the fourth chapter of the Book of Malachi, the fifth and sixth verses, though quoting somewhat differently from the language of King James' translation, as follows: Behold, I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord; and he will plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming. In fulfillment of this promised visitation, in April, 1836, Elijah the prophet appeared to Joseph Smith and Oliver Cowdery and said: Behold, the time has fully come, which was spoken by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors. And now when something like peace had come to The Church, and settled conditions obtained, the Prophet of God began to unfold the doctrine of salvation for the dead--the application of those principles of salvation to past generations who had lived upon the earth when neither the Gospel nor divine authority to administer its ordinances were among men. In addition to the main idea of this doctrine which he taught with such great power, the following gems are gathered from his teachings at this conference, chiefly relating to the same subject: The proclamation of the first principles of the Gospel, was a means of salvation to men individually, and it was the truth and not men that saved them; but men by actively engaging in rites of salvation substantially became instruments in bringing multitudes of their kindred into the Kingdom of God. [And hence] he presented baptism for the dead as the only way by which men can appear as saviors on Mount Zion. * * * The difference between an angel and a ministering spirit: the one [the first] is a resurrected or translated body with its spirit ministering to embodied spirits; the other a disembodied spirit visiting and ministering to disembodied spirits. * * * Jesus Christ became a ministering spirit (while his body was laying in the sepulchre) to the spirits in prison, to fulfill an important part of his mission, without which he could not have perfected his work or entered into his rest. After his resurrection he appeared as an angel to his disciples. * * * Translated bodies cannot enter into rest until they have undergone a change equivalent to death. * * * Translated bodies are designed for future missions. * * * The angel which appeared to John on the Isle of Patmos was a translated or resurrected body. * * * Jesus Christ went in body after his resurrection to minister to translated and resurrected bodies. * * * It is no more incredible that God should _save_ the dead than that he should raise the dead. * * * There is never a time when the spirit is too old to approach God. * * * All are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world, nor in the world to come. There is a way to release the spirit of the dead; that is by the power and authority of the Priesthood--by binding and loosing on earth. This doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation. This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties, and distresses. For illustration, suppose the case of two men, brothers, equally intelligent, learned, virtuous and lovely, walking in uprightness and in all good conscience, so far as they had been able to discern duty from the muddy stream of tradition, or from the blotted page of the book of nature. One dies and is buried, having never heard the Gospel of reconciliation; to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. Shall the one become a partaker of glory, and the other consigned to hopeless perdition? Is there no chance for his escape? Sectarianism answers, none! none! none!!! Such an idea is worse than atheism. The truth shall break down and dash in pieces all such bigoted Pharisaism; the sects shall be sifted, the honest in heart brought out, and their priests left in the midst of their corruption. * * * This doctrine presents in a clear light the wisdom and mercy of God in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven, and they judged according to the deeds done in the body. This doctrine was the burden of the Scriptures. Those Saints who neglect it, in behalf of their deceased relatives, do it at the peril of their own salvation. The dispensation of the fullness of times will bring to light the things that have been revealed in all former dispensations; also other things that have not been before revealed. * * * Another interesting feature of the conference was the report made by the Prophet of The Church property in his charge as trustee-in-trust for The Church. He also took occasion to report the amount of his own earthly possessions, of which the following is a copy: Old Charley, a horse given to him several years before in Kirtland; two pet deers; two old turkeys and four young ones; an old cow given to him by a brother in Missouri; old Major, a dog; his wife, children, and a little household furniture! Surely his earthly possessions did not far exceed those of Him who had not where to lay His head! Footnotes 1. The Legion is not, as has been falsely represented by its enemies, exclusively a Mormon military association, but a body of citizen soldiers organized (without regard to political preferences or religious sentiments) for the public defense, the general good, and the preservation of law and order--to save the innocent, unoffending citizens from the iron grasp of the oppressor, and perpetuate and sustain our free institutions against misrule, anarchy and mob violence; no other views are entertained or tolerated.--_Joseph Smith_. From an official letter published May 4, 1841. 2. Minutes of special conference, Aug. 16, 1841. Millennial Star, Vol. xviii, page 630. 3. Doctrine and Covenants, Section 124. 4. The font was constructed of pine timber, and put together of staves tongued and grooved, oval shaped, sixteen feet long east and west, and twelve feet wide, seven feet high from the foundation, the basin four feet deep; the moulding of the cap or base was formed of beautiful carved wood in antique style, and the sides were finished with panel work. There were steps leading up and down into the basin in the north and south sides, guarded by side railings. The font stood upon twelve oxen, four on each side and two at each end, their heads, shoulders and forelegs projecting out from under the font. They were carved out of pine plank, glued together, and copied after the most beautiful five-year-old steer that could be found in the country. * * * The oxen and ornamental mouldings of the font were carved by Elder Elijah Fordham, from New York. * * * The font was inclosed by a temporary frame building sided up with split oak clap-boards, with a roof of the same material, but was so low that the timbers of the first story of the temple were laid above it. The water was supplied from a well thirty feet deep in the east end of the basement. This font was built for the baptism for the dead until the temple could be completed, when a more durable one was to take its place.--_Millennial Star_, Volume XVIII, 744. CHAPTER XX. INTRODUCTION OF THE NEW MARRIAGE SYSTEM. ANOTHER matter of very great importance, and one which has exercised a great influence upon the course of events in the history of The Church--and especially upon the events of this Nauvoo period--belongs to the spring and summer of 1841; and many things of our history will be all the plainer if the matter referred to be considered now. I refer to the introduction, in practice, of the marriage system which afterwards obtained in The Church. The chief and greatest feature of this marriage system--celestial marriage it is called by The Church, because it is the marriage system that obtains in celestial worlds--is the eternity of the marriage covenant. "Until death us do part" is usually the mutual covenant of man and woman in the orthodox "Christian" marriage ceremony. [1] That is, the marriage covenant is understood among "Christians" generally as being a matter that pertains to time only, the contract obligations ending with death. But this celestial marriage system of The Church regards the incident of death not at all, but makes the covenant of marriage for time and for all eternity; a covenant which is sealed and ratified by that power of the Priesthood in the administrator which binds on earth and it is bound in heaven. [2] That is, the covenant of marriage holds good through time and will be in effect and of binding force in and after the resurrection. In other words this marriage system regards man as enduring eternally, and formulates his marriage covenants in harmony with that view of him. Of course this contemplates the continuation of the marriage state in eternity. Not only the spiritual and intellectual companionship, but all the relations of the wedded state, with the joys of parentage--the power of endless lives being among the means of man's exaltation and glory. That this is a view of marriage quite distinct from the usual "Christian" view, goes without saying. It throws a new light upon man's future existence. It destroys the vagueness which through nearly all ages like a mystic pall has hidden the glory and exaltation destined for man in the future eternities of God. It should be said, in this connection, that the revelations of God to Joseph Smith even before this marriage system was made known, held out to man the hope of a tangible future existence in a resurrected, immortal body of flesh and bones quickened by the spirit, and clothed with the glory of immortal youth. The future life was to be a reality, not a land of shadows; his heavenly home was to be upon the earth, after it had become sanctified and made a celestial sphere. His relations with his kindred and friends were to be of a nature to satisfy the longings of the human heart for society, for fellowship; and needed only the revelation of this marriage system to complete the circle of his promised future felicity. For grant to man in his resurrected state a real, tangible existence; an immortal youth that knows no pain or sickness or disease; the power to "hive" knowledge and wisdom as the centuries, the millenniums and eternities roll by; grant him the power to build and inhabit; to love and be loved; and add to that the power of endless lives--the power and privilege to perpetuate his race under an eternal marriage covenant--grant this, and the future happiness, exaltation and glory of man stands revealed as being absolutely without limitations, and far greater and beyond in majesty anything within our power to conceive in our present state of semi-dullness. I say that the primary principle of the marriage system of The Church is the eternity of the marriage covenant; but owing to the fact that the system also includes the doctrine of a plurality of wives, the importance and grandeur of the doctrine of the eternity of the marriage covenant to a very great extent has been lost sight of in the discussion of and the popular clamor concerning the plurality feature of this new marriage system. The revelation making known this marriage doctrine came about in this way: First it should be stated--and it is evident from the written revelation itself, which bears the date of July 12th, 1843, [3]--that the doctrine was revealed and the practice of it began before the partial [4] revelation now in the Doctrine and Covenants was written. As early as 1831 the rightfulness of a plurality of wives under certain conditions was made known to Joseph Smith. In the latter part of that year, especially from November 1831, and through the early months of 1832, the Prophet with Sidney Rigdon as his assistant was earnestly engaged at Hiram, a village in Portage County, near Kirtland, Ohio, in translating the Jewish scripture. [5] It must have been while engaged in that work that the evident approval of God to the plural marriage system of the ancient patriarchs attracted the Prophet's attention and led him to make those inquiries of the Lord to which the opening paragraphs of the written revelation refer, viz:-- Verily, thus saith the Lord unto you, my servant Joseph, that inasmuch as you have inquired of my hand, to know and understand wherein I, the Lord, justified my servants Abraham, Isaac and Jacob; as also Moses, David and Solomon, my servants, as touching the principle and doctrine of their having many wives and concubines: behold! and lo, I am the Lord thy God, and will answer thee as touching this matter. The doctrine revealed at that time to the Prophet, however, was not to be made known to the world; but Joseph did make known what had been revealed to him to a few trusted friends, among whom were Oliver Cowdery and Lyman E. Johnson, the latter confiding what the Prophet had taught him to Orson Pratt, his missionary companion. With these and a few other exceptions, perhaps, the knowledge of the truth and righteousness of this principle of the future marriage system of The Church was locked up in the bosom of the Prophet of God. About 1840, however, the Prophet began to be moved upon to make known the doctrine to others. He taught the principle to Joseph Bates Noble for one, as early as the fall of 1840. According to the affidavit of Noble, given before James Jack, a notary public, in and for the county of Salt Lake, Utah, in June, 1869, Joseph Smith declared to Noble that "he had received a revelation from God on the subject, and that an angel of the Lord had commanded him (Joseph Smith) to move forward in the said order of marriage; and further, that the said Joseph Smith requested him (Joseph B. Noble) to step forward and assist him in carrying out the said principle." This same man Noble gives the following affidavit with reference to the introduction of the practice of this principle by Joseph Smith, the Prophet: Territory of Utah, County of Salt Lake, ss Be it remembered that on this 26th day of June, A. D. 1869, personally appeared before me, James Jack, a Notary Public in and for said county, Joseph Bates Noble, who was by me sworn in due form of law, and upon his oath saith, that on the fifth day of April, A. D., 1841, at the City of Nauvoo, County of Hancock, State of Illinois, he married or sealed Louisa Beaman, to Joseph Smith, President of the Church of Jesus Christ of Latter-day Saints, according to the order of celestial marriage revealed to the said Joseph Smith. (Signed) JOSEPH B. NOBLE. Subscribed and sworn to by the said Joseph Bates Noble the day and year first above written. JAMES JACK, Notary Public. The introduction of the practice of plural marriage by the Prophet then began even before the return of the Twelve from England. On their return Joseph soon began to teach the principle to them, and urged upon them the importance of putting it into practice. The dread with which the doctrine was regarded, the prejudices against it in the hearts of those faithful men who accepted it as a revelation from God through the Prophet, are all illustrated in the reflections and testimony of Elder John Taylor, one of the Twelve at that time, and subsequently the President of the Church. And here let me repeat what I said in his biography some years ago: "The world never made a greater mistake than when it supposed that plural marriage was hailed with delight by the Elders who were commanded of the Lord to introduce its practice in this generation. They saw clearly that it would bring additional reproach upon them from the world; that it would run counter to the traditions and prejudices of society, as, indeed, it was contrary to their own traditions; that their motives would be misunderstood or misconstrued. All this they saw, and naturally shrunk from the undertaking required of them by the revelation of God." And now Elder Taylor:-- Joseph Smith told the Twelve that if this law was not practiced, if they would not enter into this covenant, then the Kingdom of God could not go one step further. Now, we did not feel like preventing the Kingdom of God from going forward. We professed to be the Apostles of the Lord, and did not feel like putting ourselves in a position to retard the progress of the Kingdom of God. The revelation says that "All those who have this law revealed unto them must obey the same." Now, that is not my word. I did not make it. It was the Prophet of God who revealed that to us in Nauvoo, and I bear witness of this solemn fact before God, that he did reveal this sacred principle to me and others of the Twelve, and in this revelation it is stated that it is the will and law of God that "all those who have this law revealed unto them must obey the same." I had always entertained strict ideas of virtue, and I felt as a married man that this was to me, outside of this principle, an appalling thing to do. The idea of going and asking a young lady to be married to me when I had already a wife! It was a thing calculated to stir up feelings from the innermost depths of the human soul. I had always entertained the strictest regard of chastity. I had never in my life seen the time when I have known of a man deceiving a woman--and it is often done in the world, where, notwithstanding the crime, the man is received into society and the poor woman is looked upon as a pariah and an outcast--I have always looked upon such a thing as infamous, and upon such a man as a villain. * * * Hence, with the feelings I had entertained, nothing but a knowledge of God, and the revelations of God, and the truth of them, could have induced me to embrace such a principle as this. We [the Twelve] seemed to put off, as far as we could, what might be termed the evil day. Some time after these things were made known unto us, I was riding out of Nauvoo on horseback, and met Joseph Smith coming in, he, too, being on horseback. * * * I bowed to Joseph, and having done the same to me, he said: "Stop;" and he looked at me very intently. "Look here," said he, "those things that have been spoken of must be fulfilled, and if they are not entered into right away the keys will be turned." Well, what did I do? Did I feel to stand in the way of this great, eternal principle, and treat lightly the things of God? No. I replied: "Brother Joseph, I will try and carry these things out." So indeed he did, for within two years, in Nauvoo, he married Elizabeth Haigham, Jane Ballantyne and Mary A. Oakley. After this the testimony is abundant that plural marriage as well as marriage for eternity was abundantly practiced in Nauvoo, [6] though the revelation which made its rightfulness known was not written until July 12th, 1843. I have remarked in the opening of this chapter that the consideration of this subject at this period of Nauvoo's history would aid the reader to understand more clearly many things in the subsequent events we have to relate. It is to be observed first of all that this principle of plural marriage had to be introduced secretly; first, because of the traditions and prejudices of the Saints themselves; and, secondly, because of the advantage that their enemies surrounding them would have when once the doctrine was publicly proclaimed. This enforced secrecy, then, which a reasonable prudence demanded, gave rise to apparent contradictions between the public utterances of leading brethren in The Church and their practice. Wicked men took advantage of the situation and brought sorrow to the hearts of the innocent and reproach upon The Church. Some, possessed of a zeal without wisdom, knowing of this doctrine, hastened without authority to make public proclamation of it and had to be silenced, as, for instance, a number of Elders who were reproved by Hyrum Smith for preaching this doctrine at a branch of The Church at China Creek, near Nauvoo; [7] and later one Hiram Brown who did the same thing in Lapeer County, Michigan; for which he was disfellowshiped from The Church and notified by Joseph and Hyrum to attend the conference in April of that year to give a further account of his proceedings. [8] Then again there were others who falsely taught that the Prophet approved of promiscuous intercourse between the sexes, and that there was no sin in such relations so long as they were kept secret and brought no scandal upon the community. This afforded villains their opportunity, and such men as John C. Bennett; the Laws, Wilson and William; Dr. Foster; the young Higbees, Chancy L., and Francis M.; and others, to reap their harvest of wickedness. There was necessarily enough of mystery in the movements of the Prophet and his faithful brethren connected with the matter of plural marriage to give something of color to the false statements of these wretches, and hence many otherwise good people were deceived. The duty of the Prophet and his associates, however, to denounce this wickedness that had crept into The Church was not shirked by the leading Elders of The Church. The Prophet was bold in his denunciation of the evil and snatched the masks from the faces of corrupt men, and did all in his power to protect the innocent from the deceptions of the vicious, though it pluck down upon his own head the vengeful wrath of the ungodly. With this situation in mind I am sure the reader will better appreciate the many complications which follow. In order that the reader who is a stranger to Mormonism may see how far the principle of the eternity of the marriage covenant and the plural marriage system of The Church is removed from the sensuality that is often attributed to it, I quote _in extenso_, in concluding this chapter, the revelation which justifies and authorized it: Verily, thus saith the Lord unto you, my servant Joseph, that inasmuch as you have inquired of my hand, to know and understand wherein I, the Lord, justified my servants Abraham, Isaac and Jacob; as also Moses, David and Solomon, my servants, as touching the principle and doctrine of their having many wives and concubines: Behold! and lo, I am the Lord thy God, and will answer thee as touching this matter: Therefore, prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same; For behold! I reveal unto you a new and everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant, and be permitted to enter into my glory; For all who will have a blessing at my hands, shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world; And as pertaining to the new and everlasting covenant, it was instituted for the fullness of my glory; and he that receiveth a fullness thereof, must and shall abide the law, or he shall be damned, saith the Lord God. And verily I say unto you, that the conditions of this law are these:--All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power, (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time, on whom this power and the keys of this Priesthood are conferred,) are of no efficacy, virtue or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead. Behold! mine house is a house of order, saith the Lord God, and not a house of confusion. Will I accept of an offering, saith the Lord, that is not made in my name! Or, will I receive at your hands that which I have not appointed! And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was! I am the Lord thy God, and I give unto you this commandment, that no man shall come unto the Father but by me, or by my word, which is my law, saith the Lord; And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God; For whatsoever things remain, are by me; and whatsoever things are not by me, shall be shaken and destroyed. Therefore, if a man marry him a wife in the world, and he marry her not by me, nor by my word; and he covenant with her so long as he is in the world, and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world; Therefore, when they are out of the world, they neither marry nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory; For these angels did not abide my law, therefore they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity, and from henceforth are not Gods, but are angels of God, for ever and ever. And again, verily I say unto you, if a man marry a wife, and make a covenant with her for time and for all eternity, if that covenant is not by me, or by my word, which is my law, and is not sealed by the Holy Spirit of promise, through him whom I have anointed and appointed unto this power--then it is not valid, neither of force when they are out of the world, because they are not joined by me, saith the Lord, neither by my word; when they are out of the world, it cannot be received there, because the angels and the Gods are appointed there, by whom they cannot pass; they cannot, therefore, inherit my glory, for my house is a house of order, saith the Lord God. And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power, and the keys of this Priesthood; and it shall be said unto them, ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths--then shall it be written in the Lamb's Book of Life, that he shall commit no murder whereby to shed innocent blood, and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity, and shall be of full force when they are out of the world; and they shall pass by the angels, and the Gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fullness and a continuation of the seeds for ever and ever. Then shall they be Gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be Gods, because they have all power, and the angels are subject unto them. Verily, verily I say unto you, except ye abide my law, ye cannot attain to this glory; For straight is the gate, and narrow the way that leadeth unto the exaltation and continuation of the lives, and few there be that find it, because ye receive me not in the world, neither do ye know me. But if ye receive me in the world, then shall ye know me, and shall receive your exaltation, that where I am, ye shall be also. This is eternal lives, to know the only wise and true God, and Jesus Christ, whom he hath sent. I am he. Receive ye, therefore, my law. Broad is the gate, and wide the way that leadeth to the deaths, and many there are that go in thereat; because they receive me not, neither do they abide in my law. Verily, verily I say unto you, if a man marry a wife according to my word, and they are sealed by the Holy Spirit of promise, according to mine appointment, and he or she shall commit any sin or transgression of the new and everlasting covenant whatever, and all manner of blasphemies, and if they commit no murder, wherein they shed innocent blood--yet they shall come forth in the first resurrection, and enter into their exaltation; but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of Satan unto the day of redemption, saith the Lord God. The blasphemy against the Holy Ghost, which shall not be forgiven in the world, nor out of the world, is in that ye commit murder, wherein ye shed innocent blood, and assent unto my death, after ye have received my new and everlasting covenant, saith the Lord God; and he that abideth not this law, can in no wise enter into my glory, but shall be damned, saith the Lord. I am the Lord thy God, and will give unto thee the law of my Holy Priesthood, as was ordained by me, and my Father, before the world was. Abraham received all things, whatsoever he received, by revelation and commandment, by my word, saith the Lord, and hath entered into his exaltation, and sitteth upon his throne. Abraham received promises concerning his seed, and of the fruit of his loins,--from whose loins ye are, namely, my servant Joseph,--which were to continue so long as they were in the world; and as touching Abraham and his seed, out of the world they should continue; both in the world and out of the world should they continue as innumerable as the stars; or, if ye were to count the sand upon the sea shore, ye could not number them. This promise is yours, also, because ye are of Abraham, and the promise was made unto Abraham; and by this law are the continuation of the works of my Father, wherein he glorifieth himself. Go ye, therefore, and do the works of Abraham; enter ye into my law, and ye shall be saved. But if ye enter not into my law ye cannot receive the promise of my Father, which he made unto Abraham. God commanded Abraham, and Sarah gave Hagar to Abraham to wife. And why did she do it? Because this was the law, and from Hagar sprang many people. This, therefore, was fulfilling among other things, the promises. Was Abraham, therefore, under condemnation? Verily, I say unto you, Nay; for I, the Lord, commanded it. Abraham was commanded to offer his son Isaac; nevertheless, it was written, thou shalt not kill. Abraham, however, did not refuse, and it was accounted unto him for righteousness. Abraham received concubines, and they bear him children, and it was accounted unto him for righteousness, because they were given unto him, and he abode in my law, as Isaac also, and Jacob did none other things than that which they were commanded; and because they did none other things than that which they were commanded, they have entered into their exaltation, according to the promises, and sit upon thrones, and are not angels, but are Gods. David also received many wives and concubines, as also Solomon and Moses my servants; as also many others of my servants, from the beginning of creation until this time; and in nothing did they sin, save in those things which they received not of me. David's wives and concubines were given unto him, of me, by the hand of Nathan, my servant, and others of the prophets who had the keys of this power; and in none of these things did he sin against me, save in the case of Uriah and his wife; and, therefore he hath fallen from his exaltation, and received his portion; and he shall not inherit them out of the world; for I gave them unto another, saith the Lord. I am the Lord thy God, and I gave unto thee, my servant Joseph, an appointment, and restore all things; ask what ye will, and it shall be given unto you according to my word: And as ye have asked concerning adultery--verily, verily I say unto you, if a man receiveth a wife in the new and everlasting covenant, and if she be with another man, and I have not appointed unto her by the holy anointing, she hath committed adultery, and shall be destroyed. If she be not in the new and everlasting covenant, and she be with another man, she has committed adultery; And if her husband be with another woman, and he was under a vow, he hath broken his vow, and hath committed adultery, And if she hath not committed adultery, but is innocent, and hath not broken her vow, and she knoweth it, and I reveal it unto you, my servant Joseph, then shall you have power, by the power of my Holy Priesthood, to take her, and give her unto him that hath not committed adultery, but hath been faithful; for he shall be made ruler over many; For I have conferred upon you the keys and power of the Priesthood, wherein I restore all things, and make known unto you all things in due time. And verily, verily I say unto you, that whatsoever you seal on earth, shall be sealed in heaven; and whatsoever you bind on earth, in my name, and by my word, saith the Lord, it shall be eternally bound in the heavens; and whosesoever sins you remit on earth shall be remitted eternally in the heavens; and whosesoever sins you retain on earth, shall be retained in heaven. And again, verily I say, whomsoever you bless, I will bless, and whomsoever you curse, I will curse, saith the Lord; for I, the Lord, am thy God. And again, verily I say unto you, my servant Joseph, that whatsoever you give on earth, and to whomsoever you give anyone on earth, by my word, and according to my law, it shall be visited with blessings, and not cursings, and with my power, saith the Lord, and shall be without condemnation on earth, and in heaven; For I am the Lord thy God, and will be with thee even unto the end of the world, and through all eternity; for verily, I seal upon you your exaltation, and prepare a throne for you in the kingdom of my Father, with Abraham your father. Behold, I have seen your sacrifices, and will forgive all your sins; I have seen your sacrifices, in obedience to that which I have told you; go, therefore, and I make a way for your escape, as I accepted the offering of Abraham, of his son Isaac. Verily, I say unto you, a commandment I give unto mine handmaid, Emma Smith, your wife, whom I have given unto you, that she stay herself, and partake not of that which I commanded you to offer unto her; for I did it, saith the Lord, to prove you all, as I did Abraham; and that I might require an offering at your hand, by covenant and sacrifice; And let mine handmaid, Emma Smith, receive all those that have been given to my servant Joseph, and who are virtuous and pure before me; and those who are not pure, and have said they were pure, shall be destroyed, saith the Lord God; For I am the Lord thy God, and ye shall obey my voice; and I give unto you my servant Joseph, that he shall be made ruler over many things, for he hath been faithful over a few things, and from henceforth I will strengthen him. And I command mine handmaid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. But if she will not abide this commandment, she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her, if she abide not in my law; But if she will not abide this commandment, then shall my servant Joseph do all things for her, even as he hath said; and I will bless him and multiply him and give unto him an hundred-fold in this world, of fathers and mothers, brothers and sisters, houses and lands, wives and children, and crowns of eternal lives in the eternal worlds. And again, verily I say, let mine handmaid forgive my servant Joseph his trespasses; and then shall she be forgiven her trespasses, wherein she has trespassed against me: and I, the Lord thy God, will bless her, and multiply her, and make her heart to rejoice. And again, I say, let not my servant Joseph put his property out of his hands, lest an enemy come and destroy him; for Satan seeketh to destroy; for I am the Lord thy God, and he is my servant; and behold! and lo, I am with him, as I was with Abraham, thy father, even unto his exaltation and glory. Now, as touching the law of the Priesthood, there are many things pertaining thereunto. Verily, if a man be called of my Father, as was Aaron, by mine own voice, and by the voice of him that sent me: and I have endowed him with the keys of the power of this Priesthood, if he do anything in my name, and according to my law, and by my word, he will not commit sin, and I will justify him. Let no one, therefore, set on my servant Joseph; for I will justify him; for he shall do the sacrifice which I require at his hands, for his transgressions, saith the Lord your God. And again, as pertaining to the law of the Priesthood: If any man espouse a virgin, and desire to espouse another, and the first give her consent; and if he espouse the second, and they are virgins, and have vowed to no other man, then he is justified; he cannot commit adultery, for they are given unto him; for he cannot commit adultery with that that belongeth unto him and to no one else; And if he have ten virgins given unto him by this law, he cannot commit adultery, for they belong to him, and they are given unto him, therefore is he justified. But if one or either of the ten virgins, after she is espoused, shall be with another man; she has committed adultery, and shall be destroyed; for they are given unto him to multiply and replenish the earth, according to my commandment, and to fulfill the promise which was given by my Father before the foundation of the world; and for their exaltation in the eternal worlds, that they may bear the souls of men; for herein is the work of my Father continued, that he may be glorified. And again, verily, verily I say unto you, if any man have a wife, who holds the keys of this power, and he teaches unto her the law of my Priesthood, as pertaining to these things, then shall she believe, and administer unto him, or she shall be destroyed, saith the Lord your God, for I will destroy her; for I will magnify my name upon all those who receive and abide in my law. Therefore, it shall be lawful in me, if she receive not this law, for him to receive all things, whatsoever I, the Lord his God, will give unto him, because she did not administer unto him according to my word; and she then becomes the transgressor; and he is exempt from the law of Sarah, who administered unto Abraham according to the law, when I commanded Abraham to take Hagar to wife. And now, as pertaining to this law, verily, verily I say unto you, I will reveal more unto you, hereafter; therefore, let this suffice for the present. Behold, I am Alpha and Omega. Amen. Footnotes 1. See The Book of Common Prayer, Church of England, article, Solemnization of Matrimony. 2. Jesus said unto Peter: I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.--Matt. xvi: 19. 3. See Doc. and Cov. Sec. 132: 52. 4. _Ibid_, verse 66. 5. See Millennial Star, Vol. XIV. (Supplement) pp 80, 83; also pp. 114 and 116 same volume. Doc. and Cov. Sec. 76: 11-16. 6. See a collection of affidavits on this subject in the Historical Record, Andrew Jenson, compiler; and also affidavits in Succession in Presidency, 2nd edition. 7. See Times and Seasons for March, 1844. 8. See Times and Seasons for February 1st, 1844. CHAPTER XXI. CAMP FOLLOWERS.--BANKRUPTCY. AMONG the most despicable occupations that men engage in, that of camp follower holds a front rank. By plundering the dead, by the practice of extortion upon the living, by taking advantage of the license and reign of terror that follows in the wake of an army, the camp follower plunders the terrified people, not unfrequently claiming to be authorized by the commanders of the army, in order to be more successful in his rapine. Thus he seeks to enrich himself upon the misfortunes and terrors of others and at the expense of the reputation of armies and their commanders. More loathsome are such characters than the vultures that hover about the fields made red by human gore, to glut themselves upon the festering, swollen bodies of the dead. Yet more to be despised than the camp follower is that man who will attach himself to a religious association with a view of profiting in schemes of villainy; and when discovered in his crimes throws the responsibility of his evil doing upon the leaders of said association, claiming that his crimes have been taught to him as a part of his religion! Such men are wholesale character assassins, for by their deeds virtuous communities are brought into disrepute, and reproach is cast upon their religion. Some such characters had attached themselves to the Saints in Nauvoo and vicinity, and gave a coloring to the charges that were made against The Church, to the effect that the leaders thereof sanctioned stealing, so long as it was practiced on the Gentiles--those not belonging to The Church. Such were the rumors given out by some members of The Church engaged in this infamous business. On the eighteenth of November a nest of such vipers was uncovered at Ramus, near Nauvoo; and they were promptly excommunicated from The Church by the Apostles, who were holding a conference at the place on the date above mentioned. Both Joseph and Hyrum took advantage of the occasion to make affidavits before proper officers of the law to the effect that they had never given their sanction to such infamous doctrine as that attributed to them; [1] and the Twelve Apostles in an epistle to the public disavowed ever sanctioning the crime of theft. Hyrum in his affidavit says: I hereby disavow any sanction, or approbation by me of the crime of theft, or any other evil practice in any person or persons whatever, whereby either the lives or property of our fellow-men may be unlawfully taken or molested; neither are such doings sanctioned or approbated by the First Presidency or any other persons in authority or good standing in The Church, but such acts are altogether in violation of the rules, order and regulations of The Church, contrary to the teachings given in said Church, and the laws of both God and man. In a public declaration to which Joseph appended his affidavit, the Prophet said: It has been proclaimed upon the housetops and in the secret chamber, in the public walks and private circles throughout the length and breadth of this vast continent, that stealing by the Latter-day Saints has received my approval; nay, that I have taught them the doctrine, encouraged them in plunder, and led on the van--than which nothing is more foreign from my heart. I disfellowship the perpetrators of all such abominations; they are devils and not Saints, totally unfit for the society of Christians or men. It is true that some professing to be Latter-day Saints have taught such vile heresies, but all are not Israel that are of Israel; and I want it distinctly understood in all coming time, that The Church over which I have the honor of presiding, will ever set its brows like brass, and its face like steel, against all such abominable acts of villainy and crime. Nor were the Twelve less forcible in denouncing this iniquity. In an epistle printed at the same time with the above they said: We know not how to express our abhorrence of such an idea, and can only say it is engendered in hell, founded in falsehood, and is the offspring of the devil; that it is at variance with every principle of righteousness and truth, and will damn all that are connected with it. * * * We further call upon The Church to bring all such characters before the authorities, that they may be tried and dealt with according to the law of God and delivered up to the laws of the land. About this time, too, there were gangs of robbers operating up and down the Mississippi river from which the Saints suffered, as many of their horses and cattle were stolen; but more serious injury arose from the fact that the acts of these robbers were attributed to the Saints themselves, and did much to prejudice the minds of the public against them. In the month of December the attempt to build up the town of Warren, located one mile south of Warsaw, was abandoned. As early as the fall of 1839 Daniel S. Witter, a man owning a sawmill at Warsaw, held out inducements to the First Presidency of The Church to settle at or in the vicinity of Warsaw, but the location where the Saints built up Nauvoo was considered preferable. Still Witter, Aldrich, Warren, and others continued to solicit the authorities of The Church to make an attempt to build up a city near Warsaw; and finally, in the spring of 1841, an agreement was entered into between The Church authorities and Witter, Warren and Aldrich--owners of the school section located just south of Warsaw--by which any of the Saints settling on this school section, already surveyed into town lots and called Warren, were to have certain privileges granted them. In September, Willard Richards was located at Warsaw and made what preparations he could to receive settlers. Some few families of Saints gathered there, and in November two hundred and four emigrants from England were counseled to locate in that vicinity. But no sooner had preparations to build up the place been made than the citizens of Warsaw attempted to form an anti-Mormon association, and manifested other symptoms of an unfriendly character. They raised the rents--Mr. Witter himself raised one dollar per barrel on flour, while Aldrich forbade the people using the old wood on the school section. These unfriendly demonstrations led to the abandonment of the enterprise of building up Warren, and the Church authorities promptly advised the Saints who had located there to remove to Nauvoo. The winter of 1841-2 was a busy one for Joseph and those who labored with him as his scribes. He read the proof-sheets of the Book of Mormon previous to its being stereotyped; and prepared that concise yet admirable historical sketch of the Rise and Progress of the Church, together with a summary of the principles it teaches--now known as the Articles of Faith--for Mr. Wentworth of Chicago, who was writing a history of Illinois. He also prepared for publication his translation of the Book of Abraham from Egyptian papyrus, and which in its importance as a record of the ancient saints brought to light in this age, stands only second to the Book of Mormon. The Egyptian papyrus came into the possession of the Prophet through one Michael H. Chandler, who was travelling through Ohio exhibiting several Egyptian mummies and rolls of papyrus that were found in the coffin containing the mummies. Chandler claimed to have obtained the Egyptian treasures as a bequest from an uncle who had traveled in Egypt. But it matters little how Chandler came into possession of the mummies; the Saints in Kirtland purchased them, and the two rolls of papyrus proved to be the writings of Abraham and of Joseph who was sold into Egypt; and the record of Abraham, at least in part, was translated and published by the Prophet. Its importance is of the character above stated. [2] These labors, together with instructing the Saints, attending debating schools, laboring in the city council, and organizing and instructing women's Relief Societies, occupied the attention of the Prophet until the opening of spring. Meantime Nauvoo had been rapidly building up. Work on the temple and Nauvoo House was being pushed with considerable vigor; and many neat cottages had taken the place of the rude temporary cabins that had been constructed to shelter the people until their industry could win better homes. The population in the spring of 1842 was between eight and ten thousand. The stream of emigration from the British mission by that time had commenced to flow in and the new citizens assisted in no small degree to increase the prosperity of this central gathering place of the Saints. But The Church had passed through a long period of disaster. Time and again the early members of The Church had been driven away from their homes, and while their faith in their religion remained unshaken, these frequent drivings and mobbings stripped them of their property and of course ruined their financial schemes; and though their prospects at Nauvoo began to brighten, the people were constantly plagued by the presentation of old claims upon them, their creditors making small or no allowance for the disasters which had overtaken them. This was a constant draft upon their resources and a great hindrance to the growth of Nauvoo. Finally, as a means of protection against unreasonable, importunate creditors, a number of the leading brethren, among them the Prophet Joseph, took advantage of the bankrupt law. Under this law any one owing a certain amount more than he was able to pay, made out a schedule of his property and likewise of his debts, and placed both in the hands of an assignee, who paid his creditors whatever percentage of his debts his property amounted to; and the assignor could start again without being compelled to pay any of the old claims held against him previous to his declared insolvency. In whatever light this action on the part of the brethren may appear at first sight, an examination into all the circumstances will reveal the fact that as a means of self-protection it became absolutely necessary. They were financially down, and before they could rise to their feet, inexorable creditors were upon them to take away their substance. If it is possible for an individual or a company to be justified in taking advantage of the bankrupt law, then the Mormon leaders were. There was no effort on the part of those who took advantage of the bankrupt law to defraud their creditors. To parties with whom Joseph had contracted for lands, he wrote that he still considered his contracts with them as good; and in the case of the Hotchkiss purchase he proposed to renew the contract. This step placed the brethren beyond the power of their unjust creditors, and necessity compelled the action. Footnotes 1. Times and Seasons for December, 1841. 2. Those who would know more of this ancient record are referred to the Pearl of Great Price where they will fund the translation of it; and for a pretty full consideration of its claims to being a genuine ancient record, and an inspired book, the reader is referred to "The Divine Authenticity of the Book of Abraham," by Elder George Reynolds. CHAPTER XXII. SUSPICIONS OF TREACHERY. AS early as January, 1842, Joseph, as lieutenant-general of the Legion, issued orders for a general military parade and review of the Legion to take place on the seventh of May following. A subsequent order, issued in April, marking out the programme for the day's exercises, contained the following clause: At three o'clock p. m. the cohorts will separate and form in line of battle, the brigadiers assume their respective commands, and General Law's command [cavalry] will make a descent upon that of General Rich's [cohort C, infantry] in order of sham battle. The lieutenant-general had invited the consolidated staff of the Legion to partake of a _repast militaire_ on the occasion, at his house. On the morning of the day appointed for the drill and review two thousand troops were in the field; and an immense concourse of spectators, both of Saints and strangers. Such was the interests taken in the movement of the people of Nauvoo, that a number of the prominent men of the State within reach of the city attended the review. Judge Stephen A. Douglass adjourned the circuit court, then in session at the county seat, Carthage, in order to attend. As soon as the lieutenant-general heard of the presence of Judge Douglass, he sent him an invitation to attend the military dinner given at his house, which the judge accepted. It was a glorious day, passing off without noise or disorder; and even the strangers expressed themselves as highly satisfied with what they had witnessed. But even during the brightest days clouds will sometimes drift across the sun's disc: so in the moments of man's supreme happiness, it often occurs that shadows arise to alarm his fears, and remind him how fleeting are the joys of this life-- Some drops of joy with draughts of ill between; Some gleams of sunshine 'mid renewing storms, are all that he may hope for. So was it with the principal founder of Nauvoo on the day of the sham battle. When the respective cohorts were drawn up in line of battle, facing each other, Major-General John C. Bennett rode up to General Smith and asked him to lead the charge of the first cohort, but Joseph declined. He next asked him to take a position in the rear of the cavalry without his staff during the engagement, but against this Captain A. P. Rockwood, the commander of Joseph's life guard, objected, and Joseph with his staff chose his own position. Of this incident--and it is for this reason that I have referred to this parade and sham battle--Joseph remarks: If General Bennett's true feelings towards me are not made manifest to the world in a very short time then it may be possible that the gentle breathings of that Spirit which whispered to me on parade that there was mischief in that sham battle, were false; a short time will determine the point. Let John C. Bennett answer at the day of judgment, Why did you request me to command one of the cohorts, and also to take my position without my staff, during the sham battle on the seventh of May, 1842, where my life might have been forfeited and no man have known who did the deed? This is about the first intimation that we have in any of The Church records of John C. Bennett's disaffection towards Joseph or The Church. Two years before he had come to Nauvoo--then Commerce--filled with that fiery zeal "for the holy faith" which is only known to the newly-made convert. He was a man of considerable learning and ability, and devoted himself assiduously to bring to pass the prosperity of Nauvoo. He was of great service to Joseph as a lieutenant, and the Prophet was wont to say of him that he was about the first man he had about him who could do exactly what he wanted done, the way it should be done, and who would do it at once. In training the Legion and assisting in the drafting of the Nauvoo and other charters, he had rendered invaluable service; and had he possessed qualities of heart equal to those of his mind, he was calculated to have been a valuable acquisition to the city of Nauvoo. Nor am I willing to believe that his motives in uniting himself with The Church were altogether evil, notwithstanding his life previous to his joining The Church was immoral. I am quite willing to believe that when he came to the Saints it was his determination to reform and win for himself an honorable standing among his fellow-men; but the evil habits he had contracted were too strong for his will, and he sought the gratification of his lusts which led to his fall. Soon after he settled at Nauvoo, he paid his addresses to a respectable young lady of the city, and she, believing him to be an honorable man, accepted them, and he promised to marry her. In the meantime, however, Joseph had received information from the vicinity of Bennett's former residence to the effect that the doctor was a wicked man, and that he had a wife and several children in McConnellsville, Morgan County, Ohio--a thing the doctor had kept concealed. Learning this, Joseph persuaded him to discontinue his attentions to the young lady; but he soon renewed them; whereupon Joseph threatened to expose him if he did not desist, which, to all appearances, had the desired effect. Being foiled in his advances toward this young lady, and finding that Joseph stood like a lion in his path to prevent the accomplishment of his evil designs and protect the unsuspecting, he drew around him a covering of hypocrisy, carefully concealed his movements from the Prophet, and proceeded to teach some women, who only knew him as an honorable man, that promiscuous intercourse of the sexes was a doctrine believed in by the Latter-day Saints, and that there was no harm in it. In his first efforts he was unsuccessful; but in his subsequent advice, in the same line, he told them that Joseph and others of The Church authorities both sanctioned and practiced this wickedness, saying that the Prophet only denounced such things so vehemently in public, because of the prejudice of the people and the trouble it might create in his own house. In this manner he succeeded in overcoming the scruples of some of his dupes, and seduced several females. Nor did the evil end here. Bennett induced other men to adopt his evil practices; among them Francis M. and Chauncy L. Higbee. These men repeated the assertions made by the doctor, and thus the evil spread, and the reputation of the Prophet was being undermined. But evils of this character cannot long be practiced without coming to light, and Doctor Bennett, finding that his corruption was about to be uncovered, began to prepare for the shock. When confronted with positive evidence that it was known that he had a wife and family, and that his seductions were also known, he attempted suicide by taking poison, and resisted the administration of antidotes, but he was rescued from this fate in spite of himself. Before his evil course was known, arrangements were made to run the doctor for representative from the district in which Nauvoo was included, to the State legislature. But one day Joseph met the doctor in the presence of Squire Wells, and addressed him in substance as follows: "Doctor, I can sustain you no longer. Hyrum is against you, the Twelve are against you, and if I do not come out against sin and iniquity I shall myself be trodden under foot as a Prophet of God." That sentence sounded the death knell to the standing of Dr. Bennett in Nauvoo. Joseph had clung to him in the hope of reforming him, but that could no longer be expected; and when the Prophet let go his hold upon him, there was nothing could avert his downfall. On the nineteenth of May Bennett resigned his position as mayor and Joseph was elected to that office. On this occasion, and before the whole city council, Joseph asked Doctor Bennett if he had anything against him, to which the doctor replied: I know what I am about, and the heads of The Church know what they are about, I expect; I have no difficulty with the heads of The Church. I publicly avow that if any one has said that I have stated that General Joseph Smith has given me authority to hold illicit intercourse with women he is a liar in the face of God. Those who have said it are damned liars; they are infernal liars. He never either in public or private gave me any such authority or license, and any person who states it is a scoundrel and a liar. * * * I intend to continue with you, and hope the time may come when I may be restored to full confidence and fellowship, and my former standing in The Church, and that my conduct may be such as to warrant my restoration, and should the time ever come that I may have the opportunity to test my faith, it will then be known whether I am a traitor or a true man. _Joseph_--Will you please state definitely whether you know anything against my character, either in public or private. _Doctor Bennett_--I do not. In all my intercourse with General Smith in public and in private he has been strictly virtuous. In addition to this statement before the city council, Doctor Bennett made affidavit before Squire Wells to the same effect as the above. On the twenty-sixth of May, the case of Bennett came up in the Masonic lodge, of which the doctor was a member, as were also nearly all the principal men of Nauvoo. In the presence of one hundred of the fraternity, he confessed his licentious practices, and acknowledged that he was worthy of the severest chastisement, yet he pleaded for mercy, and especially that he might not be published in the papers. So deep, apparently, was his sorrow, that Joseph pleaded for mercy in his behalf, and he was forgiven as a Mason; but previous to this, the First Presidency of The Church, the Twelve and the Bishop had sent a formal notice to him that they could not fellowship him as a member of The Church, but they withheld the matter from publication, at his earnest solicitation, because of his mother. John C. Bennett, however, had fallen too far to recover from the effects of his deep transgression. He suddenly left Nauvoo, and soon afterward was found plotting with the enemies of the Saints for the destruction of The Church. By this time the Masonic lodge found that he was an expelled Mason, and had palmed himself off on the Nauvoo lodge as a Mason in regular standing, consequently he was disfellowshiped from the Nauvoo lodge, and was also cashiered by the court-martial of the Nauvoo Legion; and thus plucked of all his glory, he was left to wander as a vagabond and an outcast among men. After he so suddenly left Nauvoo, he again said that the Prophet Joseph had authorized and encouraged sexual wickedness, and when confronted with his own affidavit, which declared Joseph to be a virtuous man, and a teacher of righteousness, and upright both in his public and private character, he claimed that he was under duress when he made that affidavit. But Squire Wells, before whom he had qualified to make his sworn statement, went before a justice of the peace, and made affidavit that during the time that this development of his wickedness was going on, and he making statements favorable to Joseph and The Church, that-- During all this time, if he (Doctor Bennett) was under duress or fear, he must have had a good faculty of concealing it; for he was at liberty to go and come when and where he pleased, so far as I am capable of judging. Squire Wells further testifies in the same statement: I was always personally friendly with him, after I became acquainted with him. I never heard him say anything derogatory to the character of Joseph Smith, until after he had been exposed by said Smith on the public stand in Nauvoo. So soon as it was learned that the doctor had left Nauvoo, and was operating for the destruction of The Church, the whole case was published in the Nauvoo papers, and his corruption made known to the world. Those whom he had involved in his vile snares, both men and women, were brought before the proper tribunals of The Church; some of them were disfellowshiped, and others who sincerely repented were forgiven. The only description I have seen of Doctor Bennett is given in the Essex County _Washingtonian_, published in Salem, Massachusetts, and that is contained in the issue of the fifteenth of September, 1842. According to that description he was a man five feet nine inches high, well formed, black hair sprinkled with grey, dark complexion, a rather thin face, and black, restless eyes. The fall of Doctor Bennett added another evidence to the fact that neither natural nor acquired attainments, however brilliant they may be, can secure one a safe standing in the Church of Jesus Christ of Latter-day Saints, when not accompanied with righteousness of life. Moreover, experience has proven that to brilliancy of intellect highly cultivated, may be added inspired dreams, visions, the revelations of God, and the visitation of angels--and yet, if the daily life and conversation runs not hand in hand with righteousness, these things furnish at best but an insecure foundation on which to stand. CHAPTER XXIII. ATTEMPTED ASSASSINATION OF GOVERNOR BOGGS. It was rumored in Nauvoo about the middle of the month of May, 1842, that ex-Governor Boggs, of Missouri, had been assassinated by an unknown hand, at his residence in Independence, Jackson County, Missouri. The ex-governor, however, did not die from the wounds he received, but recovered in the course of several days. The assault made upon him by his enemy, whoever he might be, occurred on the sixth of May, in the year above named. He was seated in a room by himself, when some person discharged a pistol loaded with buckshot, through the adjoining window. Three of the shot took effect in his head--one of which, it was said, penetrated his brain. His son, hearing the shot, burst into the room and found him in a helpless condition. The pistol from which the shot was fired was found under the window, and there, too, were the footprints of the would-be assassin. No sooner was the news of the affair heard than speculation was rife as to the parties who had perpetrated the deed; and in consequence of the infamous part taken by Boggs in driving the Saints from the State of Missouri, during the period that he was governor, it was not long before "Joe Smith and the Mormons" were accused of the deed. The Quincy _Whig_, in its issue of May 21st, said: There are several rumors in circulation in regard to the horrid affair; one of which throws the crime upon the Mormons, from the fact, we suppose, that Mr. Boggs was governor at the time, and in no small degree instrumental in driving them from the State. Smith, too, the Mormon Prophet, as we understand, prophesied a year or so ago, his death by violent means. Hence, there is plenty of foundation for rumor. To this statement the Prophet Joseph wrote a reply and sent it to the editor of the _Whig_, Mr. Bartlett: DEAR SIR--In your paper of the 21st inst., [May] you have done me manifest injustice, in ascribing to me a prediction of the demise of Lilburn W. Boggs, Esq., ex-governor of Missouri, by violent hands. Boggs was a candidate for the State senate, and, I presume, fell by the hand of a political opponent, with his hands and face yet dripping with the blood of murder; but he died [1] not through my instrumentality. My hands are clean and my heart pure, from the blood of all men. As soon as Boggs recovered sufficiently, he went before Samuel Weston, a justice of the peace at Independence, and one of the characters that some of my readers of "The Missouri Persecutions" will remember as taking part in driving the Saints from their homes in Jackson County--before him Boggs made affidavit that he had reason to believe, from evidence and information then in his possession, that "Joseph Smith, the Mormon Prophet, was accessory before the fact of the intended murder," and therefore applied to Thomas Reynolds, governor of Missouri, to make a demand on the governor of Illinois, to deliver Joseph Smith up to some person authorized to receive him on behalf of the State of Missouri, to be dealt with according to law. Governor Reynolds promptly granted the request and made the demand on the governor of Illinois for the surrender of Joseph to one E. R. Ford, who was appointed the agent of Missouri to receive him. In making the demand, Governor Reynolds said: Whereas it appears * * * that one Joseph Smith is a fugitive from justice, charged with being accessory before the fact, to an assault with intent to kill, made by one O. P. Rockwell, on Lilburn W. Boggs, in this State [Missouri]; and is represented to the executive department of this State as having fled to the State of Illinois; Now, therefore, I, * * * do by these presents demand the surrender and delivering of the said Joseph Smith, etc., etc. We have given this extract for the requisition _verbatim_, because, in the first place, the affidavit of Boggs, upon the strength of which Governor Reynolds made his demand for the surrender of Joseph Smith, does not claim that he was a fugitive from justice, or that he had fled from the State of Missouri to Illinois; but on the contrary, the affidavit says that he was a "citizen or resident of Illinois," hence the statement of fact in the affidavit was not sufficient to justify the demand for Joseph Smith to be surrendered to Missouri. A person resident in a State may not be delivered up to the authorities of another State for alleged offenses, unless it is represented that he has fled from the State making the demand for his surrender, to escape from justice. This charge was not made by Boggs in his affidavit, which was Governor Reynolds' only authority for making the demand. But in what Boggs failed, Governor Reynolds made up; and upon his own responsibility, charged in his demand on Illinois that Joseph Smith was "a fugitive from justice," and had "fled to Illinois;" a statement that was at once untrue, and wholly gratuitous on the part of the executive of Missouri, and proves him to be a willing persecutor of the innocent. Secondly, it was this assumption on the part of Reynolds that did much towards making the demand on Illinois void. But more of this anon. Governor Carlin, of Illinois, respected the demand of Missouri, and issued a warrant for the arrest of O. P. Rockwell as principal and Joseph Smith as accessory before the fact, in an assault with intent to kill, upon ex-Governor Boggs. The papers were placed in the hands of the deputy sheriff of Adams County, who, with two assistants, at once repaired to Nauvoo, and on the eighth of August, 1842, arrested the above named parties. There was no evasion of the officers, but the municipal court of Nauvoo, at once, on the application of the parties arrested, issued a writ of _habeas corpus_, requiring the officers having the prisoners in charge, to bring them before that tribunal, in order that the legality of the warrant under which they were arrested might be tested. This the sheriff refused to do, as he claimed that the municipal court had no jurisdiction in the case, but he left the prisoners in the care of the city marshal, without, however, leaving the original writ upon which alone they could be held; and the deputy sheriff and his assistants returned to Quincy; the prisoners being turned loose to go about their business. During the absence of the deputy sheriff, Joseph had secured a writ of _habeas corpus_ from the master in chancery, as it was questionable if the municipal court of Nauvoo had the authority to issue such writs in cases arising under the laws of the State or the United States. [2] The officers returned from Quincy on the tenth, but in the interim it had been decided by Joseph and his friends, that the best thing for himself and Rockwell to do under the excitement of public sentiment then existing was to keep out of the way for a season; so that the officers were unable to find them on their return. Joseph crossed the river and stayed at his uncle John's house for a few days, in the settlement called Zarahemla; but on the night of the eleventh of August, he met by appointment his brother Hyrum, Rockwell, his wife Emma and several other friends at the south point of the island that stands midway in the river between Nauvoo and Montrose. It had been rumored that the governor of Iowa had also issued a warrant for the arrest of Joseph and Rockwell, where-upon it was decided that it would be better for them to remain on the Illinois side of the river. Subsequent events, however, proved that this rumor was a false one. Joseph was rowed up the river by a Brother Dunham to a point near the home of a Brother Derby. Rockwell had been set ashore and had proceeded to the same point on foot, where he built a fire on the bank of the river, that Dunham might know where to land. At Derby's, the Prophet remained in hiding for some time, and Rockwell went east, remaining for several months in Pennsylvania and New Jersey. From his place of concealment, Joseph directed the movements of the people at Nauvoo, and managed his own business through faithful agents, who met with him occasionally. Emma spent considerable of her time with him, and beguiled the loneliness of those weary hours of inactivity that he, whose life is the synonym for activity, had to endure. During those days of exile, one gets a glimpse of the Prophet's private life and character, that in part explains the mystery of his power and influence over his friends and his people:--it was his unbounded love for them. Speaking of the meeting with his friends in the night at the island, in the account he gives of it in the Book of the Law of the Lord, he says: How glorious were my feelings when I met that faithful and friendly band, on the night of the eleventh [of August], on the island at the mouth of the slough between Zarahemla and Nauvoo. With what unspeakable delight, and what transports of joy swelled my bosom, when I took by the hand, on that night, my beloved Emma--she that was my wife, even the wife of my youth, and choice of my heart. Many were the vibrations of my mind when I contemplated for a moment the many scenes we had been called to pass through, the fatigues and the toils, the sorrows and sufferings, and the joys and the consolations, from time to time, which had strewed our paths and crowned our board. Oh, what a commingling of thoughts filled my mind for the moment!--and again she is here, even in the seventh trouble--undaunted, firm and unwavering--unchangeable, affectionate Emma! Of his brother Hyrum on the same occasion he says: There was Brother Hyrum, who next took me by the hand--a natural brother. Thought I to myself, Brother Hyrum, what a faithful heart you have got! Oh, may the Eternal Jehovah crown eternal blessings upon your head, as a reward for the care you have had for my soul! Oh, how many are the sorrows we have shared together! and again we find ourselves shackled by the unrelenting hand of oppression. Hyrum, thy name shall be written in the Book of the Law of the Lord, for those who come after to look upon, that they may pattern after thy works. [3] So he goes on to call the faithful by their names and record their deeds of love manifested towards himself, and pronounces his blessings upon them; and if, as one of old said, "We know that we have passed from death unto life because we love the brethren"--surely Joseph Smith possessed that witness--he loved his brethren better than his life! Some of the brethren proposed that Joseph should go up to the pine woods of Wisconsin, where a number of the brethren were engaged in getting out timber for the Temple and Nauvoo House, until the excitement should subside in Illinois. Of this proposition, Joseph said in a letter to Emma: My mind will eternally revolt at every suggestion of that kind. * * * My safety is with you if you want to have it so. * * * If I go to the pine country, you shall go along with me, and the children; and if you and the children go not with me, I don't go. I do not wish to exile myself for the sake of my own life. I would rather fight it out. It is for your sakes therefore that I would do such a thing. This plan, however, was abandoned. Footnotes 1. It was then supposed that Boggs was dead. It was not until several days later that the news of his recovery reached Nauvoo or Quincy. 2. I say "questionable" as representing the views of the Prophet's friends. As a matter of fact, in my judgment, there could be no question about the municipal court having no such power. And if the letter of the Nauvoo charter justified the idea that the municipal court possessed any such power to interrupt the process of the State and United States courts, it was a manifest defect in the wording of the charter, a solecism that would render that part of the charter void. 3. Some years before this, in December, 1835, Joseph said of Hyrum: "I could pray in my heart that all men were like my brother Hyrum, who possesses the mildness of a lamb, and the integrity of a Job, and in short, the meekness and humility of Christ; and I love him with that love that is stronger than death, for I never had occasion to rebuke him, nor he me."--Mill. Star, vol. VX. P. 521. CHAPTER XXIV. THE PROPHET'S TRIAL AT SPRINGFIELD--MISSOURI AGAIN THWARTED. It appears that Joseph had resolved to submit no longer to the injustice he had suffered from the hands of the people of Missouri. It was rumored that the officers on leaving Nauvoo, breathed out threats of returning with sufficient force to search every house in the city and vicinity; and Sheriff Ford, the agent of Missouri, threatened to bring a mob against the Mormons, if necessary to arrest the Prophet. Hearing these rumors, Joseph exchanged several letters with William Law, who had been recently elected major-general of the Legion, _vice_ John C. Bennett, cashiered; in which he admonished him to have all things in readiness to protect the people in their rights, and not for one moment to submit to the outrages that were threatened. "You will see, therefore," said he, in a letter written on the fourteenth of August, to Law, "that the peace of the city of Nauvoo is kept, let who will, endeavor to disturb it. You will also see that whenever any mob force or violence is used, on any citizen thereof, or that belongeth thereunto, you will see that force or violence is immediately dispersed, and brought to punishment, or meet it, and contest it at the point of the sword, with firm, undaunted and unyielding valor; and let them know that the spirit of old Seventy-six, and of George Washington yet lives, and is contained in the bosoms and blood of the children of the fathers thereof. If there are any threats in the city, let legal steps be taken against them; and let no man, woman or child be intimidated, nor suffer it to be done. Nevertheless, as I said in the first place, we will take every measure that lays in our power, and make every sacrifice that God or man could require at our hands, to preserve the peace and safety of the people without collision." To these sentiments there was a willing response of acquiescence on the part of the major-general, and he pledged himself to faithfully carry out Joseph's orders, provided the emergency for doing so should arise. After a little, however, the excitement began to subside; and as Joseph's hiding place at Derby's was discovered by a young man who suddenly came upon him and his kind host while they were walking out in the woods for exercise, the Prophet moved quietly into the city, staying first at the house of one friend a day or two, and then removing to that of another. In the meantime the case was plainly placed before Governor Carlin; and the course that Joseph had taken fully vindicated by letters written to him by Emma his wife, who displayed no mean ability in the correspondence she opened up with the governor, which so nearly concerned the peace of her family. She directed the attention of the governor to the fact that Joseph had not been in the State of Missouri for some three or four years--that if her husband had been accessory before the fact, to the assault upon ex-Governor Boggs, the crime, if committed at all--which she stoutly averred was not the case--was done in Illinois, and there was no law to drag a man from a State where the crime was committed, into a State where it had not been committed, for trial; and as her husband had not been in the State of Missouri for several years previous to the assault on Boggs, he could not have fled from the justice of that State, and therefore ought not to be given up under the fugitive-from-justice law. Letters from many prominent citizens of Nauvoo were also sent to the governor; and the Female Relief Society called his attention to the threat of mob violence and invasion from Missouri, and asked that sufficient military protection might be given to insure the peace and safety of Nauvoo. All these things the governor treated lightly, and claimed that the only excitement that existed was with the Mormon people at Nauvoo, and nowhere else; and there was no need, he insisted, of taking the precautions hinted at by the people; though when talking on another subject he unwittingly remarked that persons were offering their services every day either in person or by letter, and held themselves in readiness to go against the Saints whenever he should call upon them; but he never had the least idea of calling on the militia, neither had he thought it necessary. He maintained that the proper thing for Joseph to do was to give himself up to the authorities of Missouri for trial, and he had no doubt that he would be acquitted. Judge Ralston asked him how he thought Mr. Smith would go through the midst of his enemies without being subject to violence; and how after his acquittal, he would be able to return to Illinois. To that proposition the governor could give no satisfactory answer, but made light of the whole matter. And in spite of all the protests sent in by the people of Nauvoo, he made a proclamation that as Joseph Smith and O. P. Rockwell had resisted the laws, by refusing to go with the officers who had them in custody, and had made their escape, he offered a reward of two hundred dollars for each or either of those "fugitives from justice." Governor Reynolds also offered a reward for their arrest, three hundred dollars for each one or either of them. Joseph continued to remain in the city and moved about cautiously, attending to his business. A tide of popular prejudice had set in of such proportions that it seemed that it would overwhelm the Saints. It had been created largely through the misrepresentations of John C. Bennett, and Joseph at once determined to counteract it if possible. He ordered that a special conference be called to meet on the 29th of August, to appoint Elders of The Church to go through the State of Illinois and the east to flood the country with the truth in relation to Bennett's character. The conference was called, and in the interim documents and affidavits were prepared that the brethren might be armed with proofs in relation to the facts respecting Bennett and his misrepresentations. The conference convened on the day appointed and Hyrum Smith addressed them on the mission that many of them were expected to take. At the conclusion of his remarks, Joseph suddenly stepped into the stand to the great joy of his people, many of whom thought he had gone to Washington, and others to Europe. His appearance created great cheerfulness and animation among the people. Joseph, naturally impulsive, was overjoyed to again stand before the Saints. He addressed them in more than his usual spirited manner and called upon the brethren to go through the States taking documents with them, "to show to the world the corrupt and oppressive conduct of Boggs, Carlin and others, that the public might have the truth laid before them." In response to this call to sustain the Prophet's character, three hundred and eighty Elders volunteered their services, and announced their willingness to go immediately. For several days after the conference the Prophet continued about home, but it being revealed to him that his enemies were again on the move to take him; he found it necessary to drop out of sight. It was during this time of hiding that he wrote those instructions respecting baptism for the dead, contained in the 127th and 128th sections of the Book of Doctrine and Covenants. But notwithstanding his enemies were on the watch for him, he now and then visited his home; and on the occasion of paying one of these visits to his family he nearly fell into the hands of the officers. He was at dinner with his family at the "Mansion," when Deputy Sheriff Pitman, of Adams County, and an assistant suddenly presented themselves at the door. Fortunately John Boynton, who was present, saw them first and went to the door to meet them. They asked him if Joseph Smith was present, to which he gave an evasive answer, saying that he had seen Joseph that morning, but did not say he had seen him since. During this conversation the Prophet stepped out of the back door, ran through the corn in his garden and so to the house of Bishop N. K. Whitney. Emma now engaged the sheriff in conversation. He said he wanted to search the house. She asked if he had a search warrant, to which he answered in the negative; but insisted on searching the house nevertheless, and as she knew that Joseph had escaped, she did not refuse. Of course the search was fruitless. It was reported that a party of fifteen left Quincy with the sheriff the day before, and that they rode all night expecting to reach Nauvoo before daylight, surround the "Mansion," and capture Joseph. But in the night they got scattered and did not meet again, nor did Sheriff Pitman reach Nauvoo until about noon, when he made the effort above detailed. About the first of October, Elder Rigdon and Elias Higbee were in Carthage, and from a conversation with Judge Douglass, they learned that Governor Carlin had purposely issued an illegal writ for the arrest of Joseph, thinking he would go to Carthage to be acquitted on _habeas corpus_ proceedings before Judge Douglass; when an officer of the State would be present with a legal writ and serve it upon him immediately, and thus drag him to Missouri. The plot, however, was discovered in time to thwart it, and Joseph, in company with Elder John Taylor, Wilson Law and John D. Parker, left Nauvoo for the home of Elder Taylor's father, about a day and a half's ride from Nauvoo, and there the Prophet remained for about a week. Meantime, through Major Warren, master in chancery, Joseph's case was presented to Justice Butterfield, of Chicago, and United States attorney for the district of Illinois. He wrote out an elaborate review of the case in which he claimed that Joseph could be released on a writ of _habeas corpus_; that he would have the right to prove that he was not in Missouri at the time the alleged crime was committed--that of necessity, if he was guilty of the crime with which he was charged, he must have committed it in Illinois, and therefore was not a fugitive from justice--and the governor of Illinois had no right to surrender him to the authorities of Missouri as such. Mr. Butterfield contended that a warrant for the action of the governor of a State, in delivering up a person to the authorities of another State, was found in that clause of the Constitution which says: A person charged in any State with treason, felony or other crime, who shall flee from justice, and be found in another State, shall, on demand of the executive authority of the State from which he fled, be delivered up, to be removed to the State having jurisdiction of the crime. (Constitution, Article 4; Section 2.) Mr. Butterfield insisted that it was unnecessary to inquire into the laws that had been enacted by Congress on the subject, since: Congress has just so much power and no more than is expressly given by the said clause in the Constitution. "What persons, then," he inquires, "can be surrendered up by the governor of one State to the governor of another?" First: He must be a person charged with treason, felony or other crime. It is sufficient if he be charged with the commission of crime, either by indictment found or by affidavit. Second: He must be a person who shall flee from justice, and be found in another State. It is not sufficient to satisfy this branch of the Constitution, that he should be "charged" with having fled from justice. Unless he has actually fled from the State, where the offense was committed, into another State, the governor of this State has no jurisdiction over his person and cannot deliver him up. Mr. Butterfield reviewed the subject of _habeas corpus_ writs and their operations both in England and the United States, and quoted a number of cases from the courts of New York, and the action of the executives of the several States to support the principles he contended for, and concluded his communication in these words: I would advise that Mr. Smith procure respectable and sufficient affidavits to prove beyond all question that he was in this State [Illinois] and not in Missouri at the time the crime with which he was charged was committed, and upon these affidavits, apply to the governor to countermand the warrant he has issued for his arrest. If he should refuse so to do, I am already of the opinion that, upon that state of facts, the supreme court will discharge him upon _habeas corpus_. Joseph acted upon this advice, and sent agents with all the necessary papers to Springfield and applied to Governor Ford--Carlin's term of office in the meantime having expired--to revoke the writ and proclamation of ex-Governor Carlin for his arrest. The supreme court being in session, Governor Ford submitted the petition and all the papers pertaining thereto for their opinion, and they were unanimous in their belief that the Missouri writ was illegal, but were divided as to whether it would be proper for the present executive to interfere with the official acts of his predecessor, and therefore Governor Ford refused to interfere; but said, in a personal letter addressed to the Prophet: I can only advise that you submit to the laws and have a judicial investigation of your rights. If it should become necessary, for this purpose to repair to Springfield, I do not believe that there will be any disposition to use illegal violence towards you; and I would feel it my duty in your case, as in the case of any other person, to protect you with any necessary amount of force, from mob violence whilst asserting your rights before the courts, going to and returning. This reply was endorsed by Mr. Butterfield and James Adams, in whom Joseph had great confidence; and in conformity with the advice, Joseph was arrested by Wilson Law, on Carlin's proclamation. Application was made at Carthage for a writ of _habeas corpus_ to go before the court at Springfield. No writ could be obtained at the court in Carthage, as the clerk had been elected to the State senate; but an order for such writ was issued on the master in chancery, and with that document Joseph, in the company of his brother Hyrum, John Taylor and others, and in charge of Wilson Law, started for Springfield, where they arrived in the afternoon of the thirtieth of December, 1842. Judge Pope had continued his court two or three days in order to give Joseph's case a hearing, and in the first interview the judge had with him, agreed to try the case on its merits, and not dismiss it on any technicality. The deputy sheriff of Adams County was present, but refused at first to say whether he had the original writ or not; but finally King, his associate, admitted he had it. Fearing that it was the object of these men to hold the original writ until after proceedings had concluded on the arrest made by virtue of Governor Carlin's proclamation, and thus create more trouble, a petition was made to Governor Ford to issue a new writ, that the case might come up on its merits, which was granted, and Joseph was arrested by Mr. Maxey, and a writ of _habeas corpus_ was issued by the court; but as several days must elapse before a hearing could be had, Joseph was placed under $4,000 bonds, Wilson Law and General James Adams being his bondsmen. At last the day of trial came on and the attorney-general of the State made the following objection to the jurisdiction of the court: 1. The arrest and detention of Smith, was not under or by color of authority of the United States, or of any officer of the United States, but under and by color of authority of the State of Illinois, by the officer of the State of Illinois. 2. When a fugitive from justice is arrested by authority of the governor of any State, upon the requisition of the governor of another State, the courts of justice, neither State nor Federal, have any authority or jurisdiction to inquire into facts behind the writ. These points were ably argued _pro_ and _con_ by Mr. Butterfield for the defense, and the attorney-general for the State. After giving a patient hearing, the court gave its opinion, saying in relation to the first objection, that, "The warrant on its face purports to be issued in pursuance of the Constitution and laws of the United States, as well as of the State of Illinois;" and therefore the court had jurisdiction. "The matter in hand," said Judge Pope, "presents a case arising under the second section of article IV of the Constitution of the United States, and an act of Congress of February 12th, 1793, to carry it into effect. The Constitution says: 'The judicial power shall extend to all cases in law or equity arising under this Constitution, the laws of the United States, and treaties made, and which shall be made under their authority.'" Therefore, on that line of reasoning, the judge concluded the court had jurisdiction. As to the second objection--the right of the court to inquire into facts behind the writ--the judge held it unnecessary to decide that point, as Smith was entitled to his discharge, for defect in the affidavit on which the demand for his surrender to Missouri was made. To justify the demand for his arrest the affidavit should have shown, "First, that Smith committed a crime; second, that he committed it in Missouri. And it must also appear 'that Smith had fled from Missouri.'" None of these things the affidavit of Boggs did, and the judge held that it was defective for those reasons, and added: The court can alone regard the facts set forth in the affidavit of Boggs as having any legal existence. The mis-recitals and over-statements in the requisition and warrant are not supported by oath and cannot be received as evidence to deprive a citizen of his liberty, and transport him to a foreign State for trial. For these reasons, Smith must be discharged. And Joseph had scored another victory over his old enemies in Missouri. CHAPTER XXV. INCIDENTS OF THE TRIAL AND ACQUITTAL. DURING the trial, excitement at times ran high and threatened to break out into acts of violence. When Joseph first made his way through the throng about the court-house, some one in the crowd recognized him, and exclaimed: "There goes Smith now!" "Yes," said another, "and a fine looking man he is, too." "And as damned a rascal as ever lived!" put in a third. Hyrum Smith, overhearing the last remark said: "And a good many ditto!" "Yes," said the person addressed, "ditto, ditto, G--d d--n you, and every one that takes his part is as d--d a rascal as he is." "I am that man;" shouted Wilson Law, "and I'll take his part!" Whereupon both parties prepared for a fight; but Mr. Prentice, the marshal, interfered and quelled the disturbance; and the excitement soon quieted down. During the progress of the trial the Prophet had good opportunity of associating with some of the leading men of the State, among them the judges of the supreme court, and Governor Ford, who ventured to caution the Prophet to have nothing to do with electioneering in political contests; a thing, the Prophet said in reply, he had never done. Governor Ford also told him that he had a requisition from the governor of Missouri for the arrest of himself and others on the old charge of treason, arson, etc., but he happened to know that the charges were dead. The State legislature was also in session and consequently there was a general gathering of the principal men of Illinois, and the Prophet extended largely his circle of acquaintances among them. The time occupied by the trial kept Joseph and his party over one Sunday in Springfield, and the use of the hall of representatives was tendered him in which to hold religious services. The use of the hall was accepted and Orson Hyde preached in the forenoon, and Elder John Taylor in the afternoon; the services being largely attended by members of the legislature. It required several days to make the journey from Springfield to Nauvoo, and the Prophet's party suffered no little from the extreme coldness of the weather. The news of Joseph's triumph had preceded him, and as his party approached the city, of which he was the chief founder, the people turned out almost _en masse_ to bid him welcome to his home; and though there was little or none of the pomp and circumstance and splendor that attend the welcome of a king by his subjects, yet never did king receive more hearty or sincere welcome from his people than did Joseph from the citizens of Nauvoo. The day following his return home the Prophet issued invitations to the Twelve Apostles and their wives and other leading citizens to attend a feast at his house in honor of his release from his enemies. The Twelve at the same time issued a proclamation inviting the Saints in Nauvoo to unite with them in dedicating Tuesday, the seventeenth of January, 1843, as "a day of humiliation, fasting, praise, prayer and thanksgiving before the Great Eloheim," because of the deliverance He had wrought out for His servant. The Bishops were instructed to provide suitable places in their respective wards for the people to meet in, and one or more of the brethren who had been with Joseph at Springfield, would be present to relate what had happened. Although to relate here the circumstances that befell the man who was accused as the chief actor in the assault upon ex-Governor Boggs--O. P. Rockwell--takes us beyond many events of which we desire to speak, we think it proper to record how, after spending several months in the eastern States, he returned to St. Louis where he was recognized by Elias Parker, who made affidavit that he was the O. P. Rockwell advertised for in the papers, and on the fourth of March, 1843, was arrested by Mr. Fox, and taken to Independence for trial. Rockwell wrote from his prison in Independence to Bishop N. K. Whitney, for bail, which was fixed at five thousand dollars; but as the court in Missouri would only take some responsible person resident in Missouri, bail could not be secured for him. I have not the space to give a detailed account of all Rockwell's adventures and sufferings during his weary imprisonment of nearly eight months. He suffered much cruelty in prison life, and when his case came before the grand jury there wasn't sufficient evidence to justify an indictment against him. But in the meantime he had made an effort to escape, and was held on a charge of jail-breaking, for which, when he came to be tried, he was sentenced to five minutes' imprisonment, though they kept him for several hours while an effort was made to trump up new charges against him. One incident occurred during Rockwell's imprisonment that we can not pass without notice. Sheriff Reynolds made an effort to induce him to go to Nauvoo, and as the Prophet Joseph had great confidence in him, Reynolds' proposition was that he should drive Joseph in a carriage outside of Nauvoo, where the Missourians could capture him; and then, as to himself, he could either remain in Illinois, return to Missouri or go where he pleased. "You only deliver Joe Smith into our hands," said Reynolds, "and name your pile." "I will see you all damned first, and then I won't," replied Rockwell. After meeting with many adventures he arrived in Nauvoo on an evening when there was a social party in progress at the Prophet's house. In the midst of the festivities Joseph observed a rough-looking man with long hair falling down over his shoulders, staggering among his guests as if intoxicated, and the suspicion arose at once that he was a Missourian. Joseph quietly spoke to the captain of police who was present, and told him to put the stranger out. A struggle ensued, and during its progress the Prophet had a full view of the man's face, and at once recognized his devoted friend O. P. Rockwell. It is needless to say he was given a hearty welcome or that the story of his adventures among the Missourians contributed no little to the enjoyment of the evening, though some portions of his narrative were so burdened with accounts of his sufferings and the cruelties practiced towards him, that they were calculated to produce sorrow rather than joy. But these feelings were banished by the fact that he was now delivered out of them all, and honorably discharged in fulfillment of the prophecy uttered by Joseph shortly after he heard of Rockwell's arrest in St. Louis, nearly a year before. The party which had been so rudely yet so pleasantly interrupted, proceeded, no one enjoying it more than the "long-haired stranger." A few days, only, after the departure from Springfield of the Prophet and his party, John C. Bennett arrived there. The measures he then set on foot, and which produced, ultimately, what very nearly became serious results, may be judged from the following letter addressed to Sidney Rigdon and Orson Pratt, under date of January 10, 1843: DEAR FRIENDS--It is a long time since I have written to you, and I should now much desire to see you; but I leave tonight for Missouri, to meet the messenger charged with the arrest of Joseph Smith, Hyrum Smith, Lyman Wight and others, for murder, burglary, treason, etc., etc., and who will be demanded in a few days on new indictments found by a grand jury of a called court on the original evidence, and in relation to which a _nolle prosequi_ was entered by the district attorney. New proceedings have been gotten up on the old charges, and no _habeas corpus_ can then save them. We shall try Smith on the Boggs case, when we get him into Missouri. The war goes bravely on; and although Smith thinks he is now safe, the enemy is near, even at the door. He has awoke the wrong passenger. The governor will relinquish Joe up at once on the new requisition. There is but one opinion on the case, and that is, nothing can save Joe on the new requisition and demand, predicated on the old charges on the institution of new writs. He must go to Missouri; but he will not be harmed if he is not guilty; but he is a murderer, and must suffer the penalty of the law. Enough on this subject. I hope that both of your amiable families are well, and you will please to give to them all my best respects. I hope to see you soon. When the officer arrives I shall be near at hand. I shall see you all again. Please write me at Independence immediately. This letter was handed by Orson Pratt to Joseph, and was read by him to Sidney Rigdon and the company which gathered at the Nauvoo Mansion to celebrate the Prophet's release by a feast, to the discomfiture of Sidney Rigdon, who of course was averse to having it known that he held any correspondence with Bennett. The action of Orson Pratt in this matter paved the way for his return to his position in The Church, for he had been suspended from his quorum in the Priesthood, having been led to oppose the counsels and falsely accuse the Prophet, in consequence of the misrepresentations and malicious schemes of John C. Bennett. But after the above incident, he was re-baptized by the Prophet and received back into the quorum of the Apostles in full confidence and fellowship. Meantime Nauvoo was growing. At this period--the winter of 1843--her inhabitants are variously computed from twelve to sixteen thousand. Her public buildings, chiefly the Temple and the Nauvoo House, were progressing rapidly. More pretentious buildings were being erected, and new additions to the original town plat were made, and the city, early in December, 1842, had been divided, ecclesiastically, into ten wards, and Bishops were appointed by the High Council to preside over each. The city council was active in passing ordinances to meet the growing necessities of a rapidly increasing population, looking especially to the cleanliness, health and morality of the city. In February, 1843, Joseph was elected a second time to be mayor, and all things considered, Nauvoo was rapidly approaching the high water mark of her prosperity. CHAPTER XXVI. DOCTRINAL DEVELOPMENT AT NAUVOO--INTERPRETATION OF THE SCRIPTURES. AFTER the effort of the Prophet's enemies to drag him into Missouri on the charge of being an accessory before the fact in an attempt upon the life of ex-Governor Boggs, Nauvoo was granted a blessed season of peace, lasting from January, 1843, to the month of June following. It is well to note the circumstance, for Nauvoo had few such periods. Peace is essential to the growth of cities. Commerce flees from strife; and trade sinks into decay where conflicts distract the people. Nauvoo was favorably located and no city in the inland-West gave better promise of becoming an important center of domestic commerce, manufactures, and inland and river trade. With peace it could easily have become the rival of St. Louis or Chicago; and Kansas City and Omaha as outfitting points for the great West might scarcely have been known. In addition to being a center of trade, manufactures and domestic commerce, the presence of the Church of Jesus Christ of Latter-day Saints would have made it a shrine, a gathering place for the faithful from all parts of the world, and an educational center also; for already the charters were secured and the faculty chosen for a great university; and the keen interest which the Prophet and his followers had ever manifested in education gave every promise that Nauvoo in time would be one of the prominent centers of higher education in the United States. The peace essential to this material and educational growth, however, was not granted to Nauvoo. Sectarian bitterness against the religion of the Prophet and his followers was too deep-rooted; political jealousy was too strong; and hence strife, plots, threats of violence, actual violence, rumors of invasions from Missouri, hints of assistance from mobs in Illinois, the frequent arrest of the founder of the city, the false reports that went abroad concerning its inhabitants--all combined to blight the growth which otherwise might have been hoped for from Nauvoo's favorable position and early development. But this lull referred to in that all but incessant storm which beat upon the uncovered head of Joseph Smith from the time he announced to the world a revelation from God until this period of grace--from January, 1843, to the June following--was employed by him to good advantage in the matter of the doctrinal development of The Church. It was in this period that he unfolded the doctrines which most distinguish The Church, which under God he had founded, from the sectarian churches founded by men. Unfortunately we do not have _verbatim_ reports of his discourses during this period. Most of them were reported in long-hand by Willard Richards, his confidential friend and secretary, and Wilford Woodruff, one of the Twelve Apostles and noted among other things for daily journalizing events passing under his observation. But these reports are not _verbatim_, and there doubtless exist many verbal inaccuracies, and often the impression of the idea left upon the mind of the reporter rather than the idea itself. But notwithstanding some verbal inaccuracies that may exist, and even the statement of the impression of ideas for the ideas themselves, still these long-hand reports of the discourses of the Prophet, stand among the most valued documents of our annals. Without strict regard to the chronological order in which occur his discourses, conversations, letters, and revelations quoted in the following pages of the chapters devoted to doctrinal subjects, I wish to present the substance of his teachings within the period named. THE FUNCTIONS OF THE PRIESTHOOD TO BLESS. To Orson Hyde, one of the Twelve, somewhat given to prophesying calamities and speaking with severity to those slow to receive his words, the Prophet took occasion to say in a council meeting of the Twelve: I told Elder Hyde that when he spoke in the name of the Lord, it should prove true; but he must not curse the people--rather bless them. A remark which at once recognizes the power of that Priesthood held by Orson Hyde--even though he curse the people--but he more especially points out the fact that the chief function of that Priesthood is to bless and not curse. THE SCRIPTURES AND THEIR INTERPRETATION. Occasionally the Prophet expounded the Scriptures, and in this he was most happy: not so much on account of his knowledge of ancient languages--though that knowledge, when his opportunities for acquiring it are taken into account, was surprisingly extensive--as from that divine inspiration which so mightily rested upon him at times. Of the Bible itself the Prophet said: I believe the Bible as it read when it came from the pen of the original writers. Ignorant translators, careless transcribers, or designing and corrupt priests have committed many errors. As an example of the errors which had crept into the holy record he put in contrast the following: It repented the Lord that he had made man on the earth.--Genesis v: 6. God is not a man, that he should lie; neither the son of man that he should repent.--Numbers xxiii: 19. His exegesis, which at once harmonizes the conflicting passages, and satisfies the understanding, is as follows: It ought to read: It repented _Noah_ that God had made man. This I believe, and then the other quotation [meaning the second] stands fair. If any man will prove to me by one passage of holy writ one item I believe to be false, I will renounce and disclaim it as far as I have promulgated it. In like manner he set the following passage right, Hebrews VI: 1-6. The first principles of the Gospel, as I believe, are, _Faith, Repentance, Baptism_ for the remission of sins, with the promise of the _Holy Ghost_. Look at Hebrews VI: 1, for contradictions! "Therefore _leaving_ the principles of the doctrine of Christ, let us go on unto perfection." If a man _leaves_ the principles of the doctrine of Christ, how can he be saved in the principles? This is a contradiction. * * * I will render it as it should be: "Therefore _not_ leaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith towards God," etc. In like manner he pointed out a solecism in the Lord's prayer. It reads in our common version: _Lead_ us not into temptation, but deliver us from evil, for thine is the kingdom, the power, etc. In contrast with this may be placed the statement of James: Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, _neither tempteth he any man_.--James 1: 13. Then why pray to God the Father-- And lead us not into temptation? The Prophet's exegesis was: The passage should read: And _leave_ us not--or, suffer us not to be led, into temptation, for thine is the kingdom, etc. Again, in a public discourse he dealt with the following passage: Among those that are born of women, there hath not arisen a greater prophet than John the Baptist: nevertheless, he that is _least_ in the kingdom of heaven is greater than he. Taking up the first part of the question, viz: the greatness of John, he thus expounded it: Firstly, he [John] was trusted with a divine mission of preparing the way before the face of the Lord. Whoever had such a trust committed to him before or since? No man. Secondly, he was intrusted with the important mission, and it was required at his hands to baptize the Son of Man. Whoever had the honor of doing that? Whoever had so great a privilege and glory? Whoever led the Son of God into the waters of baptism, and had the privilege of beholding the Holy Ghost descend in the form of a dove, or rather in the sign of a dove, in witness of that administration? * * * Thirdly, John at that time was the only legal administrator in the affairs of the kingdom there was then on earth and holding the keys of power. The Jews had to obey his instructions or be damned by their own laws, and Christ Himself fulfilled all righteousness in becoming obedient to the law which He had given to Moses on the mount, and thereby magnified it and made it honorable, instead of destroying it. The son of Zachariah wrested the keys, the kingdom, the power, the glory, from the Jews, by the holy anointing and decree of heaven; and these three reasons constitute him the greatest Prophet born of women. Taking up the second part of the subject--"He that is least in the kingdom of heaven is greater than he," [i. e., greater than John]--it was made easy to understand in the following manner: How was the least in the kingdom of heaven greater than he [John]? In reply, I ask who did Jesus have reference to as being the least? Jesus was looked upon as having the _least_ claim in all God's kingdom, and was _least_ entitled to their credulity as a Prophet, as though he had said: "He that is _considered_ the least among you, is greater than John--that is myself." Explaining the matter of interpretation itself, he said: What is the rule of interpretation? Just no interpretation at all. Understand it precisely as it reads. I have a key by which I understand the Scriptures. I inquire, what was the question which drew out the answer or caused Jesus to utter the parable? * * * To ascertain its meaning, we must dig to the root and ascertain what it was that drew the saying out of Jesus. While this was said especially in relation to the parable of the prodigal son, it may well be given a wider application; and it will be found a great aid in arriving at the truth of many supposedly hard sayings of the Scriptures. But while this key or rule of interpretation was doubtless of great service to the Prophet in his study of the scriptures, he was helped in another and a more important way to understand them; to understand them in a manner which I cannot explain better than by quoting a passage with which he dealt at an earlier date than the period with which I am now dealing, but which is of such moment and helps to illustrate the work we find him doing at Nauvoo during this interim of peace, that we can well afford to stop and consider it. As early as 1831 the Prophet with Sidney Rigdon set about the task of bringing forth a new and inspired translation of the Bible. Their work extended also into the year 1832. On the 16th day of February of that year, they came, in the course of their work, to the twenty-ninth verse of the fifth chapter of John's Gospel, speaking of the resurrection of the dead, concerning those who shall hear the voice of the Son of Man, and shall come forth, and which in our common version stands: And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. But to the Prophet it was given: * * * And shall come forth: they who have done good in the resurrection of the just, and they who have done evil, in the resurrection of the unjust. Then follows upon this rendering of the passage by the Spirit, a revelation concerning the future state of man and the different degrees of glory which he will inherit, the like of which is not to be found elsewhere in all that is written among the children of men; and which, in part, I quote. Reverting to the passage as given by the Spirit, the Prophet says: Now this caused us to marvel, for it was given unto us of the Spirit; and while we meditated upon these things, the Lord touched the eyes of our understandings and they were opened, and the glory of God shone round about; THE VISION OF THE SON'S GLORY. And we beheld the glory of the Son, on the right hand of the Father, and received of his fullness; And saw the holy angels, and they who are sanctified before his throne, worshiping God, and the Lamb, who worship him for ever and ever. And now, after the many testimonies which have been given of him, this is the testimony last of all, which we give of him, that he lives; For we saw him, even on the right hand of God, and we heard the voice bearing record that he is the Only Begotten of the Father-- That by him and through him, and of him the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God. THE FALL OF LUCIFER. And this we saw also, and bear record, that an angel of God who was in authority in the presence of God, who rebelled against the Only Begotten Son, whom the Father loved, and who was in the bosom of the Father--was thrust down from the presence of God and the Son, And was called Perdition, for the heavens wept over him--he was Lucifer, a son of the morning. And we beheld, and lo, he is fallen! is fallen! even a son of the morning. And while we were yet in the Spirit, the Lord commanded us that we should write the vision, for we beheld Satan, that old serpent--even the devil--who rebelled against God, and sought to take the kingdom of our God, and his Christ, Wherefore he maketh war with the saints of God, and encompasses them round about. And we saw a vision of the sufferings of those with whom he made war and overcame, for thus came the voice of the Lord unto us. Thus saith the Lord, concerning all those who know my power, and have been made partakers thereof, and suffered themselves, through the power of the devil, to be overcome, and to deny the truth and defy my power-- They are they who are the sons of perdition, of whom I say that it had been better for them never to have been born, For they are vessels of wrath, doomed to suffer the wrath of God, with the devil and his angels in eternity; Concerning whom I have said there is no forgiveness in this world nor in the world to come, Having denied the Holy Spirit after having received it, and having denied the Only Begotten Son of the Father--having crucified him unto themselves, and put him to an open shame. These are they who shall go away into the lake of fire and brimstone, with the devil and his angels, And the only ones on whom the second death shall have any power; Yea, verily, the only ones who shall not be redeemed in the due time of the Lord, after the sufferings of his wrath; For all the rest shall be brought forth by the resurrection of the dead, through the triumph and the glory of the Lamb, who was slain, who was in the bosom of the Father before the worlds were made. And this is the gospel, the glad tidings which the voice out of the heavens bore record unto us, That he came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness; That through him all might be saved whom the Father had put into his power and made by him, Who glorifies the Father, and saves all the works of his hands, except those sons of perdition, who deny the Son after the Father has revealed him; Wherefore, he saves all except them they shall go away into everlasting punishment, which is endless punishment, which is eternal punishment, to reign with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment; And the end thereof, neither the place thereof, nor their torment, no man knows, Neither was it revealed, neither is, neither will be revealed unto man, except to them who are made partakers thereof: Nevertheless I, the Lord, show it by vision unto many, but straightway shut it up again; Wherefore the end, the width, the height, the depth, and the misery thereof, they understand not, neither any man except them who are ordained unto this condemnation. And we heard the voice, saying, Write the vision, for lo! this is the end of the vision of the sufferings of the ungodly! OF THOSE WHO INHERIT THE CELESTIAL GLORY. And again, we bear record, for we saw and heard, and this is the testimony of the gospel of Christ, concerning them who come forth in the resurrection of the just; They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given, That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and scaled unto this power, And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true. They are they who are the church of the first born. They are they into whose hands the Father has given all things-- They are they who are Priests and Kings, who have received of his fullness, and of his glory, And are Priests of the Most High, after the order of Melchisedek, which was after the order of Enoch, which was after the order of the Only Begotten Son; Wherefore, as it is written, they are Gods, even the sons of God-- Wherefore all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ's and Christ is God's; And they shall overcome all things; Wherefore let no man glory in man, but rather let him glory in God, who shall subdue all enemies under his feet-- These shall dwell in the presence of God and his Christ for ever and ever. These are they whom he shall bring with him, when he shall come in the clouds of heaven, to reign on the earth over his people. These are they who shall have part in the first resurrection. These are they who shall come forth in the resurrection of the just. These are they who are come unto Mount Zion, and unto the city of the living God, the heavenly place, the holiest of all. These are they who have come to an innumerable company of angels, to the general assembly and church of Enoch, and of the first born. These are they whose names are written in heaven, where God and Christ are the judge of all. These are they who are just men made perfect through Jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood. These are they whose bodies are celestial, whose glory is that of the sun, even the glory of God, the highest of all, whose glory the sun of the firmament is written of as being typical. THOSE OF THE TERRESTRIAL GLORY. And again, we saw the terrestrial world, and behold and lo, these are they who are of the terrestrial, whose glory differs from that of the church of the first born, who have received the fullness of the Father, even as that of the moon differs from the sun in the firmament. Behold, these are they who died without law, And also they who are the spirits of men kept in prison, whom the Son visited, and preached the gospel unto them, that they might be judged according to men in the flesh, Who received not the testimony of Jesus in the flesh, but afterwards received it. These are they who are honorable men of the earth, who were blinded by the craftiness of men. These are they who receive of his glory, but not of his fullness. These are they who receive of the presence of the Son, but not of the fullness of the Father; Wherefore they are bodies terrestrial, and not bodies celestial, and differ in glory as the moon differs from the sun. These are they who are not valiant in the testimony of Jesus; wherefore they obtain not the crown over the kingdom of our God. And now this is the end of the vision which we saw of the terrestrial, that the Lord commanded us to write while we were yet in the Spirit. THOSE WHO INHERIT THE TELESTIAL GLORY. And again, we saw the glory of the telestial, which glory is that of the lesser, even as the glory of the stars differs from that of the glory of the moon in the firmament. These are they who received not the gospel of Christ, neither the testimony of Jesus. These are they who deny not the Holy Spirit. These are they who are thrust down to hell. These are they who shall not be redeemed from the devil, until the last resurrection, until the Lord, even Christ the Lamb shall have finished his work. These are they who receive not of his fullness in the eternal world, but of the Holy Spirit through the ministration of the terrestrial; And the terrestrial through the ministration of the celestial; And also the telestial receive it of the administering of angels who are appointed to minister for them, or who are appointed to be ministering spirits for them, for they shall be heirs of salvation. SUMMARY OF THE GREAT VISION. And thus we saw in the heavenly vision, the glory of the telestial, which surpasses all understanding, And no man knows it except him to whom God has revealed it. And thus we saw the glory of the terrestrial, which excels in all things the glory of the telestial, even in glory, and in power, and in might, and in dominion. And thus we saw the glory of the celestial, which excels in all things--where God, even the Father, reigns upon his throne for ever and ever; Before whose throne all things bow in humble reverence and give him glory for ever and ever. They who dwell in his presence are the church of the first born, and they see as they are seen, and know as they are known, having received of his fullness and of his grace; And he makes them equal in power, and in might, and in dominion. And the glory of the celestial is one, even as the glory of the sun is one. And the glory of the terrestrial is one, even as the glory of the moon is one. And the glory of the telestial is one, even as the glory of the stars is one, for as one star differs from another star in glory, even so differs one from another in glory in the telestial world; For these are they who are of Paul, and of Apollos, and of Cephas. These are they who say they are some of one and some of another--some of Christ and some of John, and some of Moses, and some of Elias, and some of Esaias, and some of Isaiah, and some of Enoch; But receive not the gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting covenant. Last of all, these all are they who will not be gathered with the saints, to be caught up unto the church of the first born, and received into the cloud. These are they who are liars, and sorcerers, and adulterers, and whoremongers, and whosoever loves and makes a lie. These are they who suffer the wrath of God on the earth. These are they who suffer the vengeance of eternal fire. These are they who are cast down to hell and suffer the wrath of Almighty God, until the fullness of times when Christ shall have subdued all enemies under his feet, and shall have perfected his work, When he shall deliver up the kingdom, and present it unto the Father spotless, saying--I have overcome and have trodden the wine-press alone, even the wine-press of the fierceness of the wrath of Almighty God. Then shall he be crowned with the crown of his glory, to sit on the throne of his power to reign for ever and ever. But behold, and lo, we saw the glory and the inhabitants of the telestial world, that they were as innumerable as the stars in the firmament of heaven, or as the sand upon the sea shore, And heard the voice of the Lord, saying--these all shall bow the knee, and every tongue shall confess to him who sits upon the throne for ever and ever; For they shall be judged according to their works, and every man shall receive according to his own works, his own dominion, in the mansions which are prepared, And they shall be servants of the Most High, but where God and Christ dwell they cannot come, worlds without end. This is the end of the vision which we saw, which we were commanded to write while we were yet in the Spirit. But great and marvelous are the works of the Lord, and the mysteries of his kingdom which he showed unto us, which surpasses all understanding in glory, and in might, and in dominion, Which he commanded us we should not write while we were yet in the Spirit, and are not lawful for man to utter; Neither is man capable to make them known, for they are only to be seen and understood by the power of the Holy Spirit, which God bestows on those who love him, and purify themselves before him; To whom he grants this privilege of seeing and knowing for themselves; That through the power and manifestation of the Spirit, while in the flesh, they may be able to bear his presence in the world of glory. And to God and the Lamb be glory, and honor, and dominion for ever and ever. Amen. CHAPTER XXVII. DOCTRINAL DEVELOPMENT AT NAUVOO--THE KINGDOM OF GOD AND THE RESURRECTION. IT should be remembered that the preaching of Alexander Campbell, the founder of the "Church of the Disciples," or "Christians," had a widespread influence in the western States of the Union, including Illinois. Among other things taught by him in his public ministry was that the baptism of John was not identical with Christian baptism, and that the Kingdom of God was not set up in the earth until after the Son of God was glorified and the day of Pentecost was come. It was perhaps because of the very extended acceptance of these views throughout the West which led the Prophet to make the following comprehensive remarks about the baptism of John and the Kingdom of God. OF JOHN'S BAPTISM. Some say the Kingdom of God was not set up until the day of Pentecost, and that John did not preach the baptism of repentance for the remission of sins; but I say, in the name of the Lord, that the Kingdom of God was set up on the earth from the days of Adam to the present time. * * * As touching the Gospel and baptism that John preached, I would say that John came preaching the Gospel for the remission of sins; he had his authority from God, and the oracles of God were with him, and the Kingdom of God for a season seemed to rest with John alone. * * * John was a priest after the order of Aaron and had the keys of that Priesthood, and came forth preaching repentance and baptism for the remission of sins, but at the same time cries out, "There cometh one after me more mighty than I, the latchet of whose shoes I am not worthy to unloose;" and Christ came according to the words of John, and he was greater than John, because He held the keys of the Melchisedek Priesthood and Kingdom of God, and had before revealed the Priesthood to Moses; yet Christ was baptized by John to fulfill all righteousness. * * * [John] preached the same Gospel and baptism that Jesus and the Apostles preached after him. The endowment was to prepare the disciples for their mission unto the world. OF THE KINGDOM OF GOD. Whenever there has been a righteous man on earth unto whom God revealed His word and gave power and authority to administer in His name, and where there is a priest of God--a minister who has power and authority from God to administer in the ordinances of the Gospel and officiate in the Priesthood of God--there is the Kingdom of God; and in consequence of rejecting the Gospel of Jesus Christ and the Prophets whom God had sent, the judgments of God have rested upon peoples, cities and nations, in various ages of the world, which was the case with the cities of Sodom and Gomorrah, which were destroyed for rejecting the Prophets. * * * Whenever men can find out the will of God, and find an administrator legally authorized from God, there is the Kingdom of God; but where these are not, the Kingdom of God is not. All the ordinances, systems and administrations on the earth are of no use to the children of men, unless they are ordained and authorized of God; for nothing will save a man but a legal administration; for none other will be acknowledged either by God or angels. * * * * * * Some say the Kingdom of God was not set up until the day of Pentecost, and that John did not preach the baptism of repentance for the remission of sins; but I say, in the name of the Lord, that the Kingdom of God was set up on the earth from the days of Adam to the present time. * * * Now I will give my testimony. I care not for man. I speak boldly and faithfully, and with authority. How is it with the Kingdom of God? Where did the Kingdom of God begin? Where there is no Kingdom of God, there is no salvation. What constitutes the Kingdom of God? Where there is a Prophet, a Priest, or a righteous man unto whom God gives His oracles, there is the Kingdom of God; and where the oracles of God are not, there the Kingdom of God is not. In these remarks I have no allusion to the kingdoms of the earth. We will keep the laws of the land; we do not speak against them; we never have, and we can hardly make mention of the State of Missouri, of our persecutions there, etc., but what the cry goes forth that we are guilty of larceny, burglary, arson, treason, murder, etc., etc., which is false. We speak of the Kingdom of God on the earth, not the kingdoms of men. * * * But, says one, the Kingdom of God could not be set up in the days of John, for John said the Kingdom was at hand. But I would ask if it could be any nearer to them than to be in the hands of John? The people need not wait for the day of Pentecost to find the Kingdom of God, for John had it with him, and he came forth from the wilderness, crying out "Repent ye, for the Kingdom of Heaven is nigh at hand," as much as to say, "Out here I have got the Kingdom of God, and I am coming after you; and if you don't receive it, you will be damned," and the Scriptures represent that all Jerusalem went out unto John's baptism. There was a legal administrator, and those that were baptized were subjects for a king; and also the laws and oracles of God were there, therefore the Kingdom of God was there, for no man could have better authority to administer than John, and our Savior submitted to that authority Himself by being baptized by John, therefore the Kingdom of God was set up on the earth even in the days of John. * * * Again, he says, "Except ye are born of the water and of the Spirit, ye cannot enter into the Kingdom of God; and though the heavens and earth should pass away, my words should not pass away." If a man is born of water and of the Spirit, he can get into the Kingdom of God. It is evident the Kingdom of God was on earth, and John prepared subjects for the Kingdom, by preaching to them and baptizing them, and he prepared the way before the Savior, or came as a forerunner, and prepared subjects for the preaching of Christ, and Christ preached through Jerusalem on the same ground where John had preached, and when the Apostles were raised up, they worked in Jerusalem and Jesus commanded them to tarry there until they were endowed with power from on high. Had they not work to do in Jerusalem? They did work and prepared a people for the Pentecost. The Kingdom of God was with them before the day of Pentecost, as well as afterwards. It is evident from all this that, speaking broadly, with the Prophet the Kingdom of God was the government of God on earth and in heaven--whether that government was manifested through the authority of a single individual or a complete system of ecclesiastical or national government. This is, however, speaking broadly, not to say loosely; and in the same manner that the subject is spoken of in holy scripture where the phrases _Kingdom of God, Kingdom of Heaven, the Church of Christ, Church of God, the Church_, etc., are often used interchangeably and indiscriminately to represent in a general way that divine institution which God in whole or in part from time to time establishes to help man in the matter of his salvation. But it is proper for the reader to know that Joseph Smith when speaking strictly recognized a distinction between "The Church of Jesus Christ" and the "Kingdom of God." And not only a distinction but a separation of one from the other. The Kingdom of God according to his teaching is to be a political institution that shall hold sway over all the earth; to which all other governments will be subordinate and by which they will be dominated. Of this Kingdom Christ is the King; for He is to reign "King of Kings" as well as "Lord of Lords." While all governments are to be in subjection to the Kingdom of God, it does not follow that all its members will be of one religious faith. The Kingdom of God is not necessarily made up exclusively of members of the Church of Christ. In fact the Prophet taught that men not members of The Church could be, not only members of that Kingdom, but also officers within it. It is to grant the widest religious toleration, though exacting homage and loyalty to its great Head, to its institutions, and obedience to its laws. On the other hand the Church of Christ is purely an ecclesiastical organization, comprising within its membership only those who have embraced the Gospel of Jesus Christ; who inwardly have accepted its principles in their faith, and outwardly have received the rites and ceremonies it prescribes. Of this Church Jesus Christ is the Head, since He is to be "Lord of Lords" as well as "King of Kings." The Church is peculiarly Christ's. It bears His name. It is composed of members who, while not behind others in doing Him homage, as the head of the Kingdom of God, accept Him as more than the King of Kings--they accept Him as Lord--as Lord of Lords, as Redeemer--Savior--God. But the Church of Christ, precious as it is; beloved by its great Head; in the harmony of its truth, perfect; in the beauty of its holiness, passing all praise; in its power of salvation, absolute--yet the Church of Christ will doubtless stand under the protecting aegis of the Kingdom of God in common with other systems of religion, enjoying only such rights as will be common to all. And while the Church of Christ will enjoy to the full her privileges, promulgate her faith without let or hindrance, make known the truth she holds and her saving grace and power, and manage her own affairs--yet she will not usurp the prerogative of the Kingdom of God, nor interfere with those outside the pale of her jurisdiction--outside of her membership. Such, in substance, was the teaching of the Prophet on this subject. Not publicly, or at least not very publicly; but he taught the foregoing in the counsels of the Priesthood as many testify, and effected an organization as a nucleus of the Kingdom above referred to of which some who were not in The Church were members. It will be understood, then, that what I have quoted from the Prophet's discourses on the subject of the Kingdom of God is spoken broadly; in a sense which recognizes the Kingdom of God simply as the government of God on earth or in heaven; and whether represented by a single individual holding divine authority, or a regular system of government; and which, loosely, may be and is applied to the Church of Christ, or some part thereof. THE GLORIOUS COMING OF THE SON OF GOD. It was this year, 1843, that the speculations of William Miller fixed upon for the glorious coming of the Son of God, to reign with His Saints on the earth for a thousand years. Though Mr. Miller was but a religious enthusiast, yet his teachings and his deductions from the prophecies of Daniel and John the Revelator created no little stir throughout the United States, and many thousands of people were looking for the appearing of the Lord Jesus Christ, expecting the resurrection of the dead to begin, and the promised reign of righteousness to follow. The agitation concerning this great event naturally led to many inquiries being submitted to the Prophet concerning it, and he did not hesitate to boldly cross the statements of Mr. Miller on the subject, and contradict his deductions based upon the predictions of the prophets. Joseph Smith stood at the head of the Dispensation of the Fullness of Times, and he knew too well the then present status of the work of God to be deceived into believing that the time for the coming of the Son of God had arrived. The great preliminary work which is to precede that great event had not been accomplished, and until that work was done the Prophet knew that Jesus would not come in the clouds of heaven in power and great glory. It was reported in the Chicago _Express_ that one Hyrum Redding had actually seen the promised sign of the coming of the Son of Man, concerning which Joseph in a communication to the _Times and Seasons_ said: Mr. Redding may have seen a wonderful appearance in the clouds one morning about sunrise, (which is nothing very uncommon in the winter season,) he has not seen the sign of the Son of Man, as foretold by Jesus; neither has any man, nor will any man, until after the sun has been darkened and the moon bathed in blood; for the Lord hath not shown me any such sign; and as the prophet saith, so it must be: "Surely the Lord God will do nothing, but He revealeth His secret unto His servants the prophets." (See Amos, III, 7.) Therefore hear this, O earth. The Lord will not come to reign over the righteous, in this world, in 1843, nor until everything for the Bridegroom is ready. Referring again to the subject, some time later, he said, in a public discourse-- I was once praying very earnestly to know the time of the coming of the Son of Man, when I heard a voice repeat the following: "Joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the Son of Man; therefore let this suffice, and trouble me no more on this matter." I was left thus without being able to decide whether this coming referred to the beginning of the millennium or to some previous appearing, or whether I should die and thus see His face. I believe that the coming of the Son of Man will not be any sooner than that time. On still another occasion the Prophet said: Were I going to prophesy I would say the end will not come in 1844, 5 or 6, or in forty years. There are those of the rising generation who shall not taste death until Christ comes. I was once praying earnestly upon this subject, and a voice said unto me, "My son, if thou livest until thou art eighty-five years of age, thou shalt see the face of the Son of Man." I was left to draw my own conclusion concerning this: and I took the liberty to conclude that if I did live to that time, He would make His appearance. But I do not say whether He will make His appearance or I shall go where He is. I prophesy in the name of the Lord God, and let it be written, The Son of Man will not come in the clouds of heaven till I am eighty-five years old. [He] then read the fourteenth chapter of Revelations, 6th and 7th verses: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to him for the hour of his judgment is come." And Hosea 6th chapter, after two days, etc.,--2,520 years; which brings it to 1890. The coming of the Son of Man never will be--never can be till the judgments spoken of for this hour are poured out; which judgments are commenced. Paul says: "Ye are children of the light and not of the darkness, that that day should overtake you as a thief in the night." It is not the design of the Almighty to come upon the earth and crush it, and grind it to powder, but He will reveal it to His servants the prophets. Judah must return, Jerusalem must be rebuilt, and the Temple, and water come out from under the Temple, and the waters of the Dead Sea be healed. It will take some time to build the walls of the city and the Temple, etc., and all this must be done before the Son of Man will make His appearance. There will be wars and rumors of wars, signs in the heaven above and on the earth beneath, the sun turned into darkness and the moon to blood, earthquakes in divers places, the seas heaving beyond their bounds; there will appear one grand sign of the Son of Man in Heaven. But what will the world do? They will say it is a comet, a planet, etc. But the Son of Man will come as the sign of the coming of the Son of Man which will be as the light of the morning cometh [coming] out of the east. I would again remind the reader that these reports of remarks and discourses of the Prophet's are imperfect, having been written in long-hand, and in part from memory and therefore really are only synopses of what was said. I call attention to this at this point because the imperfections in construction of the above are very apparent, so also the fact that the report in this case is very much abbreviated. Still the substance--the great facts concerning the work to precede the coming of the Son of Man, and the prediction that the Son of Man will not come until that work is performed, are all there, and that is the important thing. Of the appearance of the Savior when He does come, the Prophet said; When the Savior shall appear, we shall see Him as He is. We shall see that He is a man like ourselves, and the same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy. OF THE RESURRECTION. No less interesting were the Prophet's teaching on the subject of the resurrection of the dead. To a remark of Elder Orson Pratt's to the effect that a man's body changes every seven years, the Prophet replied: There is no fundamental principle belonging to a human system that ever goes into another in this world or in the world to come. I care not what the theories of men are. We have the testimony that God will raise us up, and He has the power to do it. If any one supposes that any part of our bodies, that is, the fundamental parts thereof, ever goes into another body he is mistaken. Speaking of the desirability of an honorable burial, and of living and dying among friends in connection with the resurrection, the Prophet said at the funeral services held in honor of Lorenzo D. Barnes, who had died while on a mission to England: I believe those who have buried their dead here, their condition is enviable. Look at Jacob and Joseph in Egypt, how they required their friends to bury them in the tomb of their fathers. See the expense which attended the embalming and the going up of the great company to the burial. It has always been considered a great calamity not to obtain an honorable burial; and one of the greatest curses the ancient prophets could put on any man was that he should go without a burial. * * * * * * * * * I would esteem it one of the greatest blessings if I am going to be afflicted in this world, to have my lot cast, where I can find brothers and friends all around me. But this is not the thing I referred to: it is to have the privilege of having our dead buried on the land where God has appointed to gather His Saints together, and where there will be none but Saints, where they may have the privilege of laying their bodies where the Son of Man will make His appearance, and where they may hear the sound of the trump that shall call them forth to behold Him, that in the morn of the resurrection they may come forth in a body, and come up out of their graves and strike hands immediately in eternal glory and felicity, rather than be scattered thousands of miles apart. There is something good and sacred to me in this thing. The place where a man is buried is sacred to me. This subject is made mention of in the Book of Mormon and the Scriptures. Even to the aborigines of this land, the burying places of their fathers are more sacred than anything else. When I heard of the death of our beloved Brother Barnes, it would not have affected me so much if I had the opportunity of burying him in the land of Zion. * * * I have said, Father, I desire to die here among the Saints. But if this is not Thy will, and I go hence and die, wilt Thou find some kind friend and bring my body back, and gather my friends who have fallen in foreign lands, and bring them up hither, that we may all lie together. * * * * * * * * * * * If tomorrow I shall be called to lie in yonder tomb, in the morning of the resurrection let me strike hands with my father, and cry, "My father, father!" and he will say, "My son, my son!" as soon as the rocks rend and before we come out of our graves. And may we contemplate these things so? Yes, if we learn how to live and how to die. When we lie down we contemplate how we may rise up in the morning: and it is pleasing for friends to lie down together, locked in the arms of love, to sleep and wake in each others' embrace and renew their conversation. * * * * * * Would you think it strange if I relate what I have seen in vision in relation to this interesting theme? Those who have died in Jesus Christ may expect to enter into all that fruition of joy, when they come forth, which they possessed or anticipated here. So plain was the vision, that I actually saw men, before they had ascended from the tomb, as though they were getting up slowly. They took each other by the hand, and said to each other, "My father, my son, my mother, my daughter, my brother, my sister." And when the voice calls for the dead to rise, suppose I am laid by the side of my father, what would be the first joy of my heart? To meet my father, my mother, my brother, my sister and when they are by my side, I embrace them, and they me. It is my meditation all the day, and more than my meat and drink, to know how I shall make the Saints of God comprehend the visions that roll like an overflowing surge before my mind. * * * Lay hold of these things, and let not your knees or joints tremble, nor your heart faint; and then what can earthquakes, wars and tornadoes do? Nothing. All your losses will be made up to you in the resurrection, provided you continue faithful, by the vision of the Almighty I have seen it. * * * More painful to me are the thoughts of annihilation than death. If I had no expectation of seeing my father, mother, brothers, sisters and friends again, my heart would burst in a moment, and I should go down to my grave. The expectation of seeing my friends in the morning of the resurrection cheers my soul and makes me bear up against the evils of life. It is like their taking a long journey, and on their return we meet them with increased joy. God has revealed His Son from the heavens, and the doctrine of the resurrection also, and we have a knowledge that those we bring here God will bring up again clothed upon and quickened by the Spirit of the Great God, and what mattereth it, whether we lay them down, or we lay down with them, when we can keep them no longer? Then let them sink down like a ship in a storm--the mighty anchor holds her safe. So let these truths sink down in our hearts, that we may even here begin to enjoy that which shall be in full hereafter. Hosanna, hosanna, hosanna to Almighty God, that rays of light begin to burst forth upon us even now! GOD'S AND ANGELS' TIME. In answer to the question, "Is not the reckoning of God's time, angels' time, prophets' time and man's time according to the planet on which they reside?" I answer, yes. But there are no angels who minister to this earth but those who belong or have belonged to it. The angels do not reside on a planet like this earth; but they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest--past, present and future, and are continually before the Lord. THE EARTH IN ITS SANCTIFIED STATE. The following is an entry in his journal: Saturday, 18th of February [1843.] While at dinner I remarked to my family and friends present, that when the earth was sanctified and became like a sea of glass, it would be one great Urim and Thummim and the Saints could look in it and see as they are seen. Later in public, on the same subject, he said: The place where God resides is a great Urim and Thummim. This earth in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ's. Then the white stone mentioned in Revelation II: 17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms, will be made known, and a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word. CHAPTER XXVIII. DOCTRINAL DEVELOPMENT--PROPHECIES. THIS period under consideration was rich in prophecies. The boldness of Joseph Smith's predictions was startling; but it is to be remarked that they have been fulfilled as fast as the wheels of time have brought them due. A PREDICTION UPON THE PRESENT GENERATION. I prophesy, in the name of the Lord God of Israel, anguish and wrath and tribulation and the withdrawing of the Spirit of God from the earth await this generation, until they are visited with utter desolation. This generation is as corrupt as the generation of the Jews that crucified Christ; and if He were here today and should preach the same doctrine He did then, they would put Him to death. I defy all the world to destroy the work of God, and I prophesy they never will have power to kill me till my work is accomplished, and I am ready to die. PROPHECY ON WAR. I prophesy in the name of the Lord God, that the commencement of the difficulties which will cause much bloodshed previous to the coming of the Son of Man will be in South Carolina. It may probably arise through the slave question. This a voice declared to me while I was praying very earnestly on the subject, December 25th, 1832. These remarks were made in April, 1843, at a place called Raymus, near Nauvoo; and the incidental reference to what a voice had declared to him respecting the war to begin in South Carolina, is doubtless an allusion to the more formal prophecy on that great subject, and which I consider of so much importance that while it does not strictly belong to the period under consideration, I give it _in extenso_, as connected with the lesser prophecy quoted above. PROPHECY ON THE WARS OF THE LAST DAYS. Verily, thus saith the Lord, concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls. The days will come that war will be poured out upon all nations, beginning at that place; For behold, the Southern States shall be divided against the Northern States, and the Southern States will call on other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations, in order to defend themselves against other nations; and thus war shall be poured out upon all nations. And it shall come to pass, after many days, slaves shall rise up against their masters, who shall be marshalled and disciplined for war: And it shall come to pass also, that the remnants who are left of the land will marshal themselves, and shall become exceeding angry, and shall vex the Gentiles with a sore vexation; And thus with the sword, and by bloodshed, the inhabitants of the earth shall mourn; and with famine, and plague, and earthquakes, and the thunder of heaven, and the fierce and vivid lightning also, shall the inhabitants of the earth be made to feel the wrath, and indignation and chastening hand of an Almighty God, until the consumption decreed, hath made a full end of all nations; That the cry of the saints, and of the blood of the saints, shall cease to come up into the ears of the Lord of Sabaoth, from the earth, to be avenged of their enemies. Wherefore, stand ye in holy places, and be not moved, until the day of the Lord come; for behold it cometh quickly, saith the Lord Amen. I do not hesitate to refer to this prophecy as one of the boldest, most forceful and remarkable ever uttered by a prophet of God in either ancient or modern times; and its exact and minute fulfillment to be read in the history of the United States and other countries is as astonishing as the prediction is bold. [1] This prophecy was given in December, 1832; and the Elders in those days, at least a number of them, carried manuscript copies of it with them on their missionary journeys, and frequently read it to their congregations in various parts of the United States. In Volume XIII of the _Millennial Star_, published in 1851, pages 216, 217, is an advertisement of a new publication to be called the _Pearl of Great Price_. In the announced contents is named this revelation of December, 1832, on war, with the statement that it had "never before appeared in print." Subsequently, but in the same year, 1851, the _Pearl of Great Price_ with this prophecy in it, word for word as it is here quoted, was published by Franklin D. Richards, in Liverpool, England. There are copies of the first edition still extant. PREDICTION THAT THE SAINTS WOULD REMOVE TO THE ROCKY MOUNTAINS AND BECOME A GREAT PEOPLE. No less remarkable perhaps was the Prophet's great prediction of the sixth of August, 1842, given in his history under that date and published in the _Millennial Star_, [2] concerning the removal of the Latter-day Saints to the Rocky Mountains, then a thousand miles beyond the frontiers of the United States; but of which I shall not say more here as it is to receive consideration in a subsequent chapter. PROPHECY UPON THE HEAD OF STEPHEN A. DOUGLASS. In the daily journal of Wm. Clayton, who at the time the following prophecy was made was private secretary of the Prophet, and almost his constant companion--under date of May 18th, 1843, occurs the following entry concerning a visit with the Prophet to Judge Douglass at Carthage: Dined with Judge Stephen A. Douglass, who is presiding at court. After dinner Judge Douglass requested President Joseph to give him a history of the Missouri persecutions; which he did in a very minute manner for about three hours. He also gave a relation of his journey to Washington City, and his application in behalf of the Saints to Mr. Van Buren, the President of the United States, for redress, and Mr. Van Buren's pusillanimous reply: "Gentlemen, your cause is just, but I can do nothing for you," and the cold, unfeeling manner in which he was treated by most of the senators and representatives in relation to the subject, Clay saying, "You had better go to Oregon," and Calhoun shaking his head and solemnly saying, "It's a nice question; a critical question, but it will not do to agitate it." The judge listened with the greatest attention, and then spoke warmly in deprecation of the conduct of Governor Boggs and the authorities of Missouri, who had taken part in the extermination, and said that any people that would do as the mobs of Missouri had done ought to be brought to judgment; they ought to be punished. President Smith, in concluding his remarks, said that if the government which received into its coffers the money of citizens for its public lands, while its officials are rolling in luxury at the expense of its public treasury, cannot protect such citizens in their lives and property, it is an old granny anyhow, and I prophesy, in the name of the Lord God of Israel, unless the United States redress the wrongs committed upon the Saints in the State of Missouri and punish the crimes committed by her officers, that in a few years the government will be utterly overthrown and wasted and there will not be so much as a potsherd left, for their wickedness in permitting the murder of men, women and children and the wholesale plunder and extermination of thousands of her citizens to go unpunished, thereby perpetrating a foul and corroding blot upon the fair fame of this great republic, the very thought of which would have caused the high-minded and patriotic framers of the Constitution of the United States to hide their faces with shame. _Judge, you will aspire to the presidency of the United States; and if you ever turn your hand against me or the Latter-day Saints you will feel the weight of the hand of the Almighty upon you; and you will live to see and know that I have testified the truth to you, for the conversation of this day will stick to you through life. He appeared very friendly and acknowledged the truth and propriety of President Smith's remarks_. This prophecy was published in Utah, in the _Desert News_ of September 24th, 1856; and afterwards in England in the _Millennial Star_ of February, 1859. It is well known that Douglass did finally aspire to the Presidency of the United States, that he was nominated by a confident, aggressive party in 1860; and it is also known that in the elections of that year that party which had controlled the destinies almost uninterruptedly for forty years became demoralized; that Abraham Lincoln was triumphantly elected, receiving one hundred and eighty electoral votes, while Mr. Douglass received but 12; that Mr. Douglass some six weeks later died a disappointed not to say heart-broken man. All this is known, but it is not so generally known that on the twelfth of June, 1857, about one year after the prediction of his friend Joseph Smith was published in the _Desert News_, in Utah, he most cowardly betrayed the people of that friend and united with their enemies in a most unjustifiable assault upon them, and in the fervor of his eloquence and to gain the favor of the populace, he cried out against them-- The knife must be applied to this pestiferous, disgusting cancer which is gnawing into the very vitals of the body politic. It must be cut out by the roots, and seared over by the red hot iron of stern and unflinching law. * * * Repeal the organic law of the Territory, on the ground that they are alien enemies and outlaws, unfit to be the citizens of a Territory, much less to ever become citizens of one of the free and independent States of this confederacy. [3] He little dreamed that in these utterances he was sealing his own political doom, and leaving on record an event that was to stand as a monument to the inspiration of Joseph Smith. Footnotes: 1. For the consideration of the fulfillment of this prophecy the reader is referred to the writer's "New Witness for God," ch. XXIII. 2. Vol. xix, page 630. 3. The speech is published in the _Missouri Republican_ for June 18, 1857. For a more complete consideration of the prophecy, the reader is referred to the author's "New Witness for God," chapter xxii. CHAPTER XXIX. DOCTRINAL DEVELOPMENT AT NAUVOO--OF THE BEING AND NATURE OF GOD. WHEN Joseph Smith in 1820 declared that he had in open vision seen God the Father and His Son Jesus Christ standing together above him in the air, surrounded by a glorious brilliancy of light which defied all description, and that God the Father pointed to Jesus and said: "_Joseph, this is my beloved Son, hear Him_"-- it is quite evident that new ideas pertaining to God were about to be promulgated among men. The facts of this vision were quite at variance with the orthodox notions entertained about the Godhead. It is quite true that Christians talked about the Father and the Son, and as for the latter they had to concede that He was in the form of man, and remains so to this day, as they have no reason to believe that the all-glorious resurrected body of flesh and bones with which Jesus ascended to His Father has been dissolved and become incorporeal; but no orthodox Christian believed that the Father and the Son of the Scriptures were two distinct and separate individuals--a conclusion which this very first vision of the Prophet's forces upon the understanding if it is believed. The anthropomorphism of the vision is also too emphatic for the orthodox conception of God; for notwithstanding the Scriptures teach that man was created in the image of God; [1] and that Jesus Christ was the express image of His Father's person [2]--and certainly Jesus was in the form of man--yet the Christian orthodoxy gave such explanations of these facts of Scripture that they accepted not at all the idea that God the Father was a personage like unto man in form and as distinct as to His person from His Son Jesus Christ as is any father and son among men. The orthodox creed of the Godhead is as follows: We believe in one God, the Father Almighty, the maker of all things visible and invisible; and in one Lord, Jesus Christ, the Son of God begotten of the Father, only begotten (that is) of the substance of the Father; God of God, Light of Light, very God of very God; begotten, not made; of the same substance with the Father, by whom all things are made, that are in heaven and that are in earth; who for us men, and for our salvation, descended and was incarnate, and became man; suffered and rose again the third day, ascended into the heavens and will come to judge the living and the dead; and in the Holy Spirit. But those who say there was a time when He [the Son] was not, and that He was not before He was begotten, and that He was made out of nothing or affirm that He is of any other substance or essence, or that the Son of God was created, and mutable, or changeable, the Catholic Church doth pronounce accursed. This is the creed of St. Athanasius, formulated at the Council of Nice, A.D. 325, and is universally accepted by orthodox Christians. The explanation of the creed as given by Athanasius will also be of interest: We worship one God in Trinity and Trinity in Unity; neither confounding the persons, nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, Son and Holy Ghost is all one: The glory equal, the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Ghost. The Father uncreate, the Son uncreate, and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible. The Father eternal, the Son eternal, and the Holy Ghost eternal. And yet these are not three eternals, but one eternal. As also there are not three incomprehensibles, nor three uncreated, but one uncreated and one incomprehensible. So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty, and yet there are not three Almighties, but one Almighty. So the Father is God, the Son is God, and the Holy Ghost is God, and yet there are not three Gods, but one God. It is of course apparent at a glance that the first great revelation to Joseph Smith declared facts in relation to the nature of God--His personality--the fact that the Father was distinct from the Son--the fact that the there were two--or a plurality of Gods--which are at variance with the orthodox creed on the subject of Deity. This truth he continued to unfold from time to time, though the fullness and climax respecting this doctrine was reached at Nauvoo; and as it is the teachings of the Prophet and not a defense of them which I here wish to exhibit, I quote his own words: GOD'S DISTINCT PERSONALITY. The Father has a body of flesh and bones as tangible as a man's, the Son also, but the Holy Ghost has not a body of flesh and bones, but is a personage of spirit. Were it not so the Holy Ghost could not dwell in us. A man may receive the Holy Ghost, and it may descend upon him and not tarry in him. THE HOLY GHOST A PERSONAGE. The sign of the dove was instituted before the creation of the world, a witness of the Holy Ghost, and the devil cannot come in the sign of a dove. The Holy Ghost is a personage, and is in the form of a personage. It does not confine itself to the form of a dove, but in the sign of a dove. The Holy Ghost cannot be transformed into a dove; but the sign of a dove was given to John to signify the truth of the deed, as the dove is an emblem or token of truth and innocence. IGNORANCE AS TO THE CHARACTER OF GOD. It is necessary for us to have an understanding of God Himself in the beginning. There are but a very few beings in the world who understand rightly the character of God. The great majority of mankind do not comprehend anything, either that which is passed, or that which is to come, as it respects their relationship to God. They do not know neither do they understand the nature of that relationship, and consequently, they know but little above the brute beast, or more than to eat, drink and sleep. This is all man knows about God or His existence, unless it is given by the inspiration of the Almighty. WHAT KIND OF A BEING GOD IS. I want to ask this congregation, every man, woman and child, to answer the question in their own heart, what kind of a being God is. * * * God Himself was once as we are now, and is an exalted man, and sits enthroned in yonder heaven! That is the great secret. If the veil was rent today and the great God who holds this world in its orbit, and who upholds all worlds and all things by His power, was to make Himself visible, I say, if you were to see Him today, you would see Him like a man in form--like yourselves in all the person, image and very form as a man, for Adam was created in the very fashion, image and likeness of God, and received instruction from and walked, talked and conversed with Him, as one man talks and communes with another. * * * It is the first principle of the Gospel to know for a certainty the character of God and to know that we may converse with Him as one man converses with another, and that He was once a man like us; yea that God Himself, the Father of us all, dwelt on an earth, the same as Jesus Christ Himself did, and I will show it from the Bible. PLURALITY OF GODS ESTABLISHED BY THE LANGUAGE OF GENESIS. I shall comment on the very first Hebrew word in the Bible; I will make a comment on the very first sentence of the history of creation in the Bible--_Berosheit_. I want to analyze the word. _Baith_--in, by, through and everything else. _Rosh_--the head. _Sheit_--Grammatical termination. When the inspired man wrote it he did not put the _baith_ there. An old Jew without any authority added the word: he thought it too bad to begin to talk about the head! It read first, "The head one of the Gods brought forth the Gods." That is the true meaning of the words. _Baurau_ signifies to bring forth. If you do not believe it, you do not believe the learned man of God. Learned men can teach you no more than what I have told you. Thus the head God brought forth the Gods in the grand council. * * * The head God called together the Gods and sat in grand council to bring forth the world. The grand councilors sat at the head in yonder heavens and contemplated the creation of the worlds which were created at that time. * * * In the beginning, the head of the Gods called a council of the Gods, and they came together and concocted a plan to create the world and people it. Later in dwelling on the same subject he said: I will show from the Hebrew Bible that I am correct, and the first word shows a plurality of Gods, and I want the apostates and learned men to come here and prove to the contrary, if they can. An unlearned boy must give you a little Hebrew. _Berosheit baurau Eloheim ait aushamayeen uenhau auratis_, rendered by King James' translation: "In the beginning God created the heavens and the earth." I want to analyze the word _Berosheit_. _Rosh_, the head; _sheit_, a grammatical termination. The _Baith_ was not originally put there when the inspired man wrote it, but it has been since added by an old Jew. _Baurau_ signifies to bring forth; Eloheim is from the word _Elio_, God, in the singular number, and by adding the word _heim_, it renders it Gods. It read first, "In the beginning the head of the Gods brought forth Gods," or as others have translated it, "The head of the Gods called the Gods together." SUSTAINED BY JOHN THE REVELATOR. President Joseph Smith read the third chapter of Revelations, and took for his text first chapter, sixth verse: "And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." It is altogether correct in the translation. Now you know that of late some malicious and corrupt men have sprung up and apostatized from the Church of Jesus Christ of Latter-day Saints, and they declare that the Prophet believes in a plurality of Gods, and lo and behold! we have discovered a very great secret, they cry: "The Prophet says there are many Gods, and this proves that he has fallen." * * * I will preach on the plurality of Gods. I have selected this text for that express purpose. I wish to declare I have always, and in all congregations when I have preached on the subject of the Deity, it has been the plurality of Gods. It has been preached by the Elders fifteen years. I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and the Holy Ghost was a distinct personage and a Spirit; and these three constitute three distinct personages and three Gods. If this is in accordance with the New Testament, lo and behold, we have three Gods anyhow, and they are plural, and who can contradict it? BY THE TESTIMONY OF PAUL. Our text says: "And hath made us kings and priests unto God and _his Father_." The Apostles have discovered that there were Gods above, for Paul says God was the Father of our Lord Jesus Christ. * * * John was one of the men, and the Apostles declare they were made kings and priests unto God the Father of our Lord Jesus Christ. It reads just so in the Revelation. Hence the doctrine of a plurality of Gods is as prominent in the Bible as any other doctrine. It is all over the face of the Bible. It stands beyond the power of controversy. "A wayfaring man, though a fool, need not err therein." Paul says there are Gods many and Lords many. I want to set it forth in a plain and simple manner, but to us there is but one God--that is _pertaining_ to us, and He is in all and through all. But if Joseph Smith says there are Gods many and Lords many, they cry, "Away with him, and crucify him, crucify him!" Mankind verily say that the Scriptures are with them. Search the Scriptures, for they testify of things that these apostates would gravely pronounce blasphemy. Paul, if Joseph Smith is a blasphemer, you are. I say there are Gods many, and Lords many, but to us only one; and we are to be in subjection to that one, and no man can limit the bounds or the eternal existence of eternal time. * * * Some say I do not interpret the Scriptures the same as they do. They say it means the heathen's gods. Paul says there are Gods many and Lords many, and that makes a plurality of Gods, in spite of the whims of all men. Without a revelation I am not going to give them the knowledge of the God of heaven. You know and I testify that Paul had no allusion to the heathen gods. I have it from God, and get over it if you can. I have a witness of the Holy Ghost, and a testimony that Paul had no allusion to the heathen gods in the text. BY THE PHILOSOPHY OF ABRAHAM. I want to reason a little on this subject. I learned it by translating the papyrus which is now in my house. I learned a testimony concerning Abraham, and he reasoned concerning the God of heaven. "In order to do that," said he, "suppose we have two facts; that supposes another fact may exist--two men on the earth, one wiser than the other, would logically show that another who is wiser than the wiser one may exist. Intelligences exist one above another, so that there is no end to them. If Abraham reasoned thus: If Jesus Christ was the Son of God, and John discovered that God, the Father of Jesus Christ, had a Father, you may suppose that He had a Father also. Where was there ever a son without a father? And where was there ever a father without first being a son? Whenever did a tree or anything spring into existence without a progenitor? And everything comes in this way. Paul says that which is earthly is in the likeness of that which is heavenly. Hence, if Jesus had a Father, can we not believe that He had a Father also? I despise the idea of being scared to death at such doctrine, for the Bible is full of it. BY THE TESTIMONY OF JESUS. I believe all that God ever revealed, and I never hear of a man being damned for believing too much; but they are damned for unbelief. They found fault with Jesus Christ because He said He was the Son of God, and made Himself equal with God. They say of me like they did of the Apostles of old, that I must be put down. What did Jesus say? "Is it not written in your law, I said, ye are Gods? If he called them Gods unto whom the word of God came, and the Scripture cannot be broken, say ye of him whom the Father has sanctified and sent into the world, Thou blasphemest, because I said I am the Son of God?" It was through Him that they drank of the spiritual rock. Of course He would take the honor Himself. Jesus, if they were called Gods unto whom the word of God came, why should it be thought blasphemy that I should say I am the Son of God? [3] HOW GOD CAME TO BE A GOD. We have imagined and supposed that God was God from all eternity. I will refute that idea, and will take away the vail, so that you may see. * * * The Scriptures inform us that Jesus said, "As the Father hath power in Himself, even so hath the Son power"--to do what? Why, what the Father did. The answer is obvious--in a manner to lay down His body and take it up again. Jesus, what are you going to do? To lay down My life as My Father did and take it up again. Do you believe it? If you do not believe it you do not believe the Bible. Here then is eternal life, to know the only wise and true God, and you have got to learn to be Gods yourselves, and to be kings and priests to God, the same as all Gods have done before you, namely, by going from one small degree to another, and from a small capacity to a great one; from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead and are able to dwell in everlasting burnings, and to sit in glory as do those who sit enthroned in everlasting power. THE APPOINTMENT OF GODS. The Scriptures are a mixture of very strange doctrines to the Christian world, who are blindly led by the blind. I will refer to another Scripture. "Now," says God, when He visited Moses in the bush, (Moses was a stammering sort of a boy like me,) God said, "Thou shalt be a God unto the children of Israel." God said, "Thou shalt be a God unto Aaron, and he shall be thy spokesman." I believe those Gods that God reveals as Gods to be sons of Gods, and all can cry, "Abba Father!" Sons of God who exalt themselves to be Gods, even from before the foundation of the world and are the only Gods I have a reverence for. THE APPOINTMENT OF OUR GOD. The head of the Gods appointed one God for us; and when you take a view of the subject, it sets one free to see all the beauty, holiness and perfection of the Gods. All I want is to get the simple, naked truth, and the whole truth. THE ONENESS OF GOD--IN WHAT IT CONSISTS. Many men say there is one God; the Father, the Son and the Holy Ghost are only one God! I say that is a strange God anyhow--three in one, and one in three! It is a curious organization. "Father, I pray not for the world, but I pray for them which Thou hast given me." "Holy Father, keep through Thine own name those whom Thou hast given me, that they may be one, as we are." * * * I want to read the text to you myself: "I am agreed with the Father and the Father is agreed with Me, and we are agreed as one." The Greek shows that it should be "agreed." "Father, I pray for them which Thou hast given me out of the world, and not for these alone, but for them also which shall believe on me through their word, that they all may be agreed as Thou, Father, art agreed with me, and I with Thee, that they also may be agreed with us--" and all come to dwell in unity, and in all glory and everlasting burnings of the Gods; and then we shall see as we are seen, and be as our God, and He as His Father. OF MAN AND HIS IMMORTALITY. The doctrines which Joseph Smith taught respecting God were also calculated to have an effect on his teachings respecting man, and that it did so is evident from the following: I have another subject to dwell upon which is calculated to exalt man. * * * It is associated with the subject of the resurrection of the dead, namely, the soul--the mind of man--the immortal spirit. Where did it come from? All learned men, and doctors of divinity say that God created it in the beginning; but it is not so: the very idea lessens man in my estimation. I do not believe the doctrine. I know better. Hear it, all ye ends of the world, for God has told me so, if you don't believe me, it will not make the truth without effect. * * * We say that God Himself is a self-existent being. Who told you so? It is correct enough, but how did it get into your heads? Who told you that man did not exist in like manner upon the same principles? God made a tabernacle and put a spirit into it, and it became a living soul. [Refers to the old Bible.] How does it read in the Hebrew? It does not say in Hebrew that God created the spirit of man. It says, "God made man out of earth and put into him Adam's spirit, and so became a living body." * * * I am dwelling on the immortality of the spirit of man. Is it logical to say that the intelligence of spirits is immortal, and yet that it had a beginning? The intelligence of spirits had no beginning, neither will it have an end. That is good logic. That which has a beginning may have an end. There never was a time when there were not spirits, for they are co-equal with our Father in heaven. THE PROPHET'S VIEWS ON IMMATERIALITY AND ON CREATION. There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes. We cannot see it; but when our bodies are purified, we shall see that it is all matter. * * * You ask the wise doctors why they say the world was made out of nothing, and they will answer, "Don't the Bible say He created the world?" And they infer from that word _create_ that it must be made out of nothing. Now the word create came from the word _baurau_, which does not mean to create out of nothing; it means to organize, the same as man would organize material and build a ship. Hence we infer that God had materials to organize the world out of--chaos--chaotic matter, which is element, and in which dwells all the glory. Elements had an existence from the time He [God] had. The pure principles of elements can never be destroyed, they may be organized and reorganized, but not destroyed. They had no beginning, and can have no end. In order to present a more complete view of the importance of man as connected with the work of his redemption, his future exaltation and glory, as taught by the Prophet, I quote two discourses of his preached in Nauvoo some time previous to the period under consideration. The first is an excerpt from remarks of the Prophet made in reply to certain questions about the Priesthood and other subjects; the second is from an article presented by him at the October conference of 1840: I. The Priesthood was first given to Adam; he obtained the First Presidency, and held the keys of it from generation to generation. He obtained it in the creation, before the world was formed, as in Gen. 1, 20, 26, 28. He had dominion given him over every living creature. He is Michael, the Arch-Angel, spoken of in the Scriptures. Then to Noah, who is Gabriel; he stands next in authority to Adam in the Priesthood; he was called of God to this office, and was the Father of all living in his day, and to him was given the dominion. These men held keys first on earth, and then in heaven. The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years. The keys have to be brought from heaven whenever the Gospel is sent. When they are revealed from heaven it is by Adam's authority. Daniel VII, speaks of the Ancient of Days; he means the oldest man, our Father Adam, Michael; he will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family, and presides over the spirits of all men, and all that have had the keys must stand before him in this grand council. This may take place before some of us leave this stage of action. The Son of Man stands before him, and there is given Him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family. The spirit of man is not a created being; it existed from eternity, and will exist to eternity. Anything created cannot be eternal; and earth, water, &c., had their existence in an elementary state, from eternity. Our Savior speaks of children and says, their angels always stand before my Father. The Father called all spirits before Him at the creation of man, and organized them. He (Adam) is the head and was told to multiply. The keys were first given to him, and by him to others. He will have to give an account of his stewardship and they to him. The Priesthood is everlasting. The Savior, Moses, and Elias, gave the keys to Peter, James, and John, on the mount, when He was transfigured before them. The Priesthood is everlasting--without beginning of days or end of years; without father, mother, &c. If there is no change of ordinances, there is no change of Priesthood. Wherever the ordinances of the Gospel are administered, there is the Priesthood. How have we come at the Priesthood in the last days? It came down, in regular succession. Peter, James, and John had it given to them, and they gave it to others. Christ is the great High Priest; Adam next. Paul speaks of The Church coming to an innumerable company of angels--to God, the Judge of all--the spirits of just men made perfect; to Jesus, the Mediator of the new covenant, &c., (Heb. III, 23.) I saw Adam in the valley of Adam-ondi-Ahman. He called together his children and blessed them with a patriarchal blessing. The Lord appeared in their midst, and he (Adam) blessed them all, and foretold what should befall them to the latest generation. (See D. C., sec. III, pars. 28, 29.) This is why Abraham blessed his posterity; he wanted to bring them into the presence of God. They looked for a city, &c. Moses sought to bring the children of Israel into the presence of God, through the power of the Priesthood, but he could not. In the first ages of the world they tried to establish the same thing; and there were Eliases raised up who tried to restore these very glories, but did not obtain them; but they prophesied of a day when this glory would be revealed. Paul spoke of the Dispensation of the Fullness of Times, when God would gather together all things in one, &c.; and those men to whom these keys have been given, will have to be there; and they without us cannot be made perfect. These men are in heaven, but their children are on earth. Their bowels yearn over us. God sends down men for this reason. (Matt. XIII, 41.) And the Son of Man shall send forth His angels, &c. All these authoritative characters will come down and join hand in hand in bringing about this work. II. In order to investigate the subject of the Priesthood, so important to this, as well as every succeeding generation, I shall proceed to trace the subject as far as I possibly can from the Old and New Testaments. There are two Priesthoods spoken of in the Scriptures, viz., the Melchisedek and the Aaronic or Levitical. Although there are two Priesthoods, yet the Melchisedek Priesthood comprehends the Aaronic or Levitical Priesthood, and is the grand head, and holds the highest authority which pertains to the Priesthood, and the keys of the Kingdom of God in all ages of the world to the latest posterity on the earth, and is the channel through which all knowledge, doctrine, the plan of salvation, and every important matter is revealed from heaven. Its institution was prior to "the foundation of this earth, or the morning stars sang together, or the Sons of God shouted for joy," and is the highest and holiest Priesthood, and is after the order of the Son of God, and all other Priesthoods are only parts, ramifications, powers, and blessings belonging to the same, and are held, controlled, and directed by it. It is the channel through which the Almighty commenced revealing His glory at the beginning of the creation of this earth, and through which He has continued to reveal Himself to the children of men to the present time, and through which He will make known His purposes to the end of time. Commencing with Adam, who was the first man, who is spoken of in Daniel as being the "Ancient of Days," or in other words, the first and oldest of all, the great grand progenitor of whom it is said in another place he is Michael, because he was the first and Father of all, not only by progeny, but the first to hold the spiritual blessings, to whom was made known the plan of ordinances for the salvation of his posterity unto the end, and to whom Christ was first revealed, and through whom Christ has been revealed from heaven, and will continue to be revealed from henceforth. Adam holds the keys of the Dispensation of the Fullness of Times; i. e., the dispensation of all the times, have been and will be revealed through him from the beginning to Christ, and from Christ to the end of all the dispensations that are to be revealed: Ephesians, 1st chap., 9th and 10th verses, "Having made known unto us the mystery of his will, according to his good pleasure which he has purposed in himself: that in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven and which are on earth in him." Now the purpose in Himself in the winding up scene of the last dispensation is that all things pertaining to that dispensation should be conducted precisely in accordance with the preceding dispensations. And again: God purposed in Himself that there should not be eternal fullness until every dispensation should be fulfilled and gathered together in one, and that all things whatsoever, that should be gathered together in one in those dispensations unto the same fullness and eternal glory, should be in Christ Jesus; therefore He set the ordinances to be the same forever, and set Adam to watch over them, to reveal them from heaven to man, or to send angels to reveal them: Hebrews I, 14,. "Are they not all ministering spirits, sent forth to minister to those who shall be heirs of salvation?" These angels are under the direction of Michael or Adam, who acts under the direction of the Lord. From the above quotation we learn that Paul perfectly understood the purposes of God in relation to His connection with man, and that glorious and perfect order which He established in Himself, whereby He sent forth power, revelations, and glory. God will not acknowledge that which He has not called, ordained and chosen. In the beginning God called Adam by His own voice. See Genesis 3rd Chapter, 9th, 10th v., "And the Lord called unto Adam and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid because I was naked, and hid myself." Adam received commandments and instruction from God; this was the order from the beginning. That he received revelations, commandments and ordinances at the beginning is beyond the power of controversy; else how did they begin to offer sacrifices to God in an acceptable manner? And if they offered sacrifices they must be authorized by ordination. We read in Gen. 4th chap., 4th v., that Abel brought of the firstlings of the flock and the fat thereof, and the Lord had respect to Abel and to his offering. And, again. Hebrews XI, 4th, "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and by it he being dead, yet speaketh." How doth he yet speak? Why, he magnified the Priesthood which was conferred upon him, and died a righteous man, and therefore has become an angel of God by receiving his body from the dead, holding still the keys of his dispensation; and was sent down from heaven unto Paul to minister consoling words, and to commit unto him a knowledge of the mysteries of Godliness. And if this was not the case, I would ask, how did Paul know so much about Abel, and why should he talk about his speaking after he was dead? Hence, that he spoke after he was dead must be by being sent down out of heaven to administer. This, then, is the nature of the Priesthood; every man holding the presidency of his dispensation, and one man holding the presidency of them all, even Adam; and Adam receiving his presidency and authority from the Lord, but cannot receive a fullness until Christ shall present the Kingdom to the Father, which shall be at the end of the last dispensation. Footnotes 1. Genesis I, 26, 27. 2. Heb., I, 3. 3. I think in this last sentence the report is imperfect. The Prophet doubtless meant to represent Jesus as still talking, that is, as if the Prophet had said--_Jesus continues:_ "If they were called," etc. CHAPTER XXX. DOCTRINAL DEVELOPMENT AT NAUVOO--MISCELLANEOUS ITEMS. In this chapter I quote the sayings and instructions of the Prophet on a variety of topics, uttered principally within the period under consideration--from January to June 1843--though there are some exceptions. THE VARIOUS KINDS OF BEINGS IN HEAVEN. There are two kinds of beings in heaven, viz: Angels who are resurrected personages, having bodies of flesh and bones. For instance, Jesus said, "Handle me and see, for a spirit hath not flesh and bones as you see me have." Second, the spirits of just men made perfect, they who are not resurrected, but inherit the same glory. HOW TO DETERMINE THE NATURE OF AN ADMINISTRATION. When a messenger comes, saying he has a message from God, offer him your hand, and request him to shake hands with you. If he be an angel, he will do so, and you will feel his hand. If he be the spirit of a just man made perfect he will come in his glory, for that is the only way he can appear. Ask him to shake hands with you, but he will not move, because it is contrary to the order of heaven for a just man to deceive; but he will still deliver his message. If it be the Devil as an angel of light, when you ask him to shake hands, he will offer you his hand but you will not feel anything; you may therefore detect him. These are three grand keys whereby you may know whether or not any administration is from God. THE PROPHET'S VIEW ON THE CREEDS OF MEN. I cannot believe in any of the creeds of the different denominations, because they all have some things in them I cannot subscribe to, though all of them have some truth. I want to come up in the presence of God, and learn all things; but the creeds set up stakes and say, "Hitherto shalt thou come, and no further," which I cannot subscribe to. THE PROPHET ON FRIENDSHIP. Friendship is one of the grand fundamental principles of "Mormonism" to revolutionize and civilize the world, and cause wars and contentions to cease, and men to become friends and brothers. Even the wolf and the lamb shall dwell together; the leopard shall lie down with the kid; the calf and young lion, and the fatling; and a little child shall lead them; the bear and the cow shall lie down together, and the sucking child shall play on the hole of the asp and the weaned child shall play on the cockatrice's den, and they shall not hurt or destroy in all My holy mountain, saith the Lord of hosts. It is a time-honored adage that love begets love. Let us pour forth love--show forth all kindness unto all mankind and the Lord will reward us with everlasting increase; cast our bread upon the waters, and we shall receive it after many days, increased to a hundredfold. ON THE POWER OF THE WORD OF GOD. Every word that proceedeth from the mouth of Jehovah has such an influence over the human mind--the logical mind--that it is convincing, without other testimony. Faith cometh by hearing. If ten thousand men testify to a truth you know, would it add to your faith? No. Or will ten thousand testimonies destroy your knowledge of a fact? No. I don't want any one to tell me I am a prophet, or attempt to prove my word. THE PROPHET ON THE LIBERTY OF CONSCIENCE AND THE CONSTITUTION OF THE UNITED STATES. It is one of the first principles of my life and one that I have cultivated from my childhood, having been taught it by my father, to allow every one the liberty of conscience. I am the greatest advocate of the Constitution of the United States there is on the earth. In my feelings I am always ready to die in the protection of the weak and oppressed in their just rights. The only fault I find with the Constitution is, it is not broad enough to cover the whole ground. Although it provides that all men shall enjoy religious freedom, yet it does not provide the manner in which that freedom can be preserved, nor for the punishment of government officers who refuse to protect the people in their religious rights, or punish those mobs, States or communities who interfere with the rights of people on account of their religion. Its sentiments are good, but it provides no means of enforcing them. It has but this one fault. Under its provision, a man or people who are able to protect themselves can get along well enough, but those who have the misfortune to be weak or unpopular are left to the merciless rage of popular fury. The Constitution should contain a provision that every officer of the government who should neglect or refuse to extend the protection guaranteed in the Constitution should be subject to capital punishment; and then the President of the United States would not say "Your cause is just but I can do nothing for you;" governors issue exterminating orders; or judges say, "The men ought to have the protection of law, but it won't please the mob; the men must die anyhow to satisfy the clamor of the rabble; they must be hung, or Missouri be damned to all eternity." Executive writs could be issued when they ought to be, and not be made instruments of cruelty to oppress the innocent, and persecute men whose religion is unpopular. THE PROPHET'S COMMENT ON GOOD MEN. I do not think there have been many good men on the earth since the days of Adam; but there was one good man and His name was Jesus. Many persons think a prophet must be a great deal better than anybody else. Suppose I would condescend--yes, I will call it condescend--to be a great deal better than any of you, I would be raised up to the highest heavens, and who should I have to accompany me? I love that man better who swears a stream as long as my arm, yet deals justice to his neighbors and mercifully deals his substance to the poor, than the long, smooth-faced hypocrite. I do not want you to think I am very righteous, for I am not. God judges men according to the use they make of the light which He gives them. THE PROPHET'S ESTIMATE AND DESCRIPTION OF HIMSELF. I am like a huge, rough stone rolling down from a high mountain, and the only polishing I get is when some corner gets rubbed off by coming in contact with something else, striking with accelerated force against religious bigotry, priest-craft, lawyer-craft, doctor-craft, lying editors, suborned judges and jurors, and the authority of perjured executives, backed by mobs, blasphemers, licentious and corrupt men and women, all hell knocking off a corner here and a corner there. Thus I will become a smooth and polished shaft in the quiver of the Almighty, who will give me dominion over all and every one of them, when their refuge of lies shall fail, and their hiding place shall be destroyed, while these smooth polished stones with which I come in contact become marred. * * * I am a rough stone. The sound of the hammer and chisel was never heard on me until the Lord took me in hand. I desire the learning and wisdom of heaven alone. I have not the least idea, if Christ should come to the earth and preach such rough things as He preached to the Jews, but that this generation would reject Him for being so rough. OTHER WORLDS THAN OURS AND THEIR REDEMPTION. Commenting on Revelation v: 13--"And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever"--the Prophet said: I suppose John saw beings there of a thousand forms, that had been saved from ten thousand times ten thousand earths like this, strange beasts of which we have no conception; all might be seen in heaven. The grand secret was to show John what there was in heaven. John learned that God glorified Himself by saving all that His hands had made, whether beasts, fowls, fishes or men, and He will gratify Himself with them. THE PROPHET'S DEFINITION OF THE WORD MORMON. Before I give a definition, however, to the word Mormon, let me say that the Bible, in its widest sense, means good, for the Savior says, according to the Gospel of John, "I am the good shepherd," and it will not be beyond the common use of terms to say that good is among the most important in use, and though known by various names in different languages, still its meaning is the same, and is ever in opposition to bad. We say from the Saxon good; the Dane god; the Goth goda; the German gut; the Dutch goed; the Latin bonus; the Greek kalos; the Hebrew tob, and the Egyptian mon. Hence, with the addition of more, or the contraction mor, we have the word Mormon, which means, literally, more good. MAKE YOUR CALLING AND ELECTION SURE. Commenting on II Peter I, 5-10, and also verse 19, the Prophet said: Now there is some grand secret here, and keys to unlock the subject. Notwithstanding the Apostle exhorts them to add to their faith virtue, temperance, etc., yet he exhorts them to make their calling and election sure. And though they had heard an audible voice from heaven bearing testimony that Jesus was the Son of God, yet he says we have a more sure word of prophecy, whereunto ye do well that ye take heed as unto a light shining in a dark place. Now, wherein could they have a more sure word of prophecy than to hear the voice of God saying, "This is my beloved Son?" etc. Now for the secret and grand key. Though they might hear the voice of God and know that Jesus was the Son of God, this would be no evidence that their election and calling was made sure; that they had part with Christ, and were joint heirs with Him. They then would want that more sure word of prophecy, that they were sealed in the heavens and had the promise of eternal life in the kingdom of God. Then, having this promise sealed unto them, it was an anchor to the soul, sure and steadfast. Though the thunder might roll and the lightning flash and earthquakes bellow, and war gather thick around, yet this hope and knowledge would support the soul in every hour of trial, trouble and tribulation. Then knowledge through our Lord and Savior Jesus Christ is the grand key that unlocks the glories and mysteries of the Kingdom of heaven. THE VALUE OF AGED MEN IN COUNCIL. The way to get along in any important matter is to gather unto yourself wise men, experienced and aged men, to assist in council in all times of trouble. Handsome men are not apt to be wise and strong-minded; but the strength of a strong-minded man will generally create coarse features, like the rough, strong bough of the oak. You will always discover in the first glance of a man, in the outline of his features, something of his mind. SALVATION--IN WHAT IT CONSISTS. Salvation is nothing more nor less than to triumph over all our enemies and put them under our feet. And when we have power to put all enemies under our feet in this world, and a knowledge to triumph over all evil spirits in the world to come, then we are saved as in the case of Jesus, who was to reign until he had put all enemies under His feet, and the last enemy was death. DESIRABILITY OF POSSESSING EARTHLY TABERNACLES. Now, in this world mankind are naturally selfish, ambitious and striving to excel one above another, yet some are willing to build up others as well as themselves. So in the other world there are a variety of spirits. Some seek to excel. And this was the case with Lucifer when he fell. He sought for things which were unlawful. Hence he was cast down, and it is said he drew away many with him, and the greatness of his punishment is that he shall not have a tabernacle. This is his punishment. So the Devil, thinking to thwart the decree of God by going up and down in the earth seeking whom he may destroy--any person that he can find that will yield to him, he will bind him, and take possession of the body and reign there, glorying in it mightily, not thinking that he had gotten a stolen tabernacle, and by and by some one having authority will come along and cast him out and restore the tabernacle to its rightful owner. But the devil steals a tabernacle because he has not one of his own, but if he steals one, he is always liable to be turned out of doors. OF THE SPIRITS IN PRISON. I will say something about the spirits in prison. There has been much said by modern divines about the words of Jesus (when on the cross) to the thief, saying, "This day shalt thou be with me in paradise." King James' translation makes it out to say paradise. But what is paradise? It is a modern word, it does not answer at all to the original word that Jesus made use of. Find the original of the word paradise. You may as easily find a needle in a haymow. Here is a chance for battle, ye learned men. There is nothing in the original word in Greek from which this was taken that signifies paradise, but it was, "This day thou shalt be with me in the world of spirits: then I will teach you all about it and answer your inquiries." And Peter says he went out and preached to the world of spirits (spirits in prison, 1st Peter, 3rd chapter, 19th verse), so that they who would receive it could have it answered by proxy by those who live on the earth. * * * Hades, the Greek, or Sheol, the Hebrew, these two significations means a world of spirits. Hades, Sheol, paradise, spirits in prison, are all one, it is a world of spirits. The righteous and the wicked will go to the same world of spirits until the resurrection. "I do not think so," says one. If you will go to my house any time, I will take my lexicon and prove it to you. The great misery of departed spirits in the world of spirits, where they go after death, is to know that they come short of the glory that others enjoy, and that they might have enjoyed themselves, and they are their own accusers. THE PERSISTENCE OF OBTAINED INTELLIGENCE. Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection, and if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come. There is a law, irrevocably decreed in heaven before the foundation of this world, upon which all blessings are predicated, and when we obtain any blessing from God, it is by obedience to that law upon which it is predicated. THE DESIRABILITY AND POWER OF KNOWLEDGE. If we get puffed up by thinking that we have much knowledge, we are apt to get a contentious spirit, and correct knowledge is necessary to cast out that spirit. The evil of being puffed up with correct [though useless] knowledge is not so great as the evil of contention. Knowledge does away with darkness, suspense and doubt, for these cannot exist where knowledge is. * * * In knowledge there is power. God has more power than all other beings, because He has greater knowledge, and hence He knows how to subject all other beings to Him. He has power over all. * * * It is not wisdom that we shall have all knowledge at once presented before us, but that we should have a little at a time; then we can comprehend it. * * * Add to your faith knowledge, etc. The principle of knowledge is the principle of salvation. This principle can be comprehended by the faithful and diligent; and every one that does not obtain knowledge sufficient to be saved will be condemned. The principle of salvation is given us through the knowledge of Jesus Christ. CHAPTER XXXI. THE PROPHET ARRESTED ON MISSOURI'S OLD CHARGES. IF it should be asked what class of men can do the State the most harm, or the church most mischief, the universal answer would be--_traitors_! So patent is the correctness of the statement, that we deem it unnecessary to inquire into the reasons that lead to the conclusion. What state has perished but by traitor's hands? What patriot suffered, but by a traitor's perfidy? And so, as we proceed, we shall see that it was principally through the schemes of traitors that Nauvoo's budding prospects were blighted, and her virtuous people driven into the wilderness. It will be remembered that in a former chapter a letter written by John C. Bennett to Sidney Rigdon and Orson Pratt is reproduced, in which he stated that he was then _en route_ for Missouri for the purpose of getting out an indictment against Joseph for treason against that State, said to have been committed during the troubles at Far West, in the fall of 1838. Whether Bennett went to Missouri or not I cannot say, but through his influence the old charge of treason was revived, and an indictment found at a special term of the circuit court for Daviess County, Missouri, on the fifth of June, 1843; and on the thirteenth of the same month Governor Reynolds issued a requisition on the governor of Illinois for Joseph Smith, and appointed Joseph H. Reynolds the agent of Missouri to receive the Prophet from the authorities of Illinois. Accordingly the warrant for the arrest was placed in the hands of Harmon T. Wilson by Governor Ford, of Illinois, and Wilson and Reynolds started to find the Prophet. In the meantime Joseph's friends were not inactive. The day before Governor Ford issued the warrant for the apprehension of the Prophet, he incidentally mentioned to Judge James Adams that a requisition had been made by Missouri for the arrest of Joseph, and that he should issue it the next day; where-upon Judge Adams dispatched an express from Springfield to Nauvoo with this information. The express arrived in Nauvoo on the sixteenth of June; but three days before, Joseph with Emma had left Nauvoo to visit Emma's sister, a Mrs. Wasson, living near Dixon in Lee County, a little more than two hundred miles north of Nauvoo. On the arrival of the messenger from Judge Adams, Hyrum Smith at once dispatched Stephen Markham and William Clayton to Joseph with the information. They left Nauvoo about midnight of the eighteenth, and sixty-six hours later arrived at Wasson's, having ridden two hundred and twelve miles in that time, changing horses only once and that near the end of the journey. Shortly after the arrival of Clayton, a Mr. Southwick of Dixon rode out to Inlet Grove, where Mr. Wasson lived, to inform Joseph that a writ was out for him, and for his pains and interest the Prophet paid him twenty-five dollars, though he had already been informed by Clayton and Markham. After the receipt of this information, however, Joseph concluded to remain where he was, for, if he started for home, he might meet the officers where he had no friends, and be run over into Missouri among his enemies. Just how the officers Wilson and Reynolds came to know of the whereabouts of Joseph is not known. But at any rate they went directly to Dixon, nearly killing their horses by hard driving. At the village of Dixon they represented themselves as Mormon Elders, wanting to see the Prophet. They succeeded in hiring a man with a two-horse team to drive them out to Wasson's. On the way they passed William Clayton, who had been sent by Joseph to see if he could learn anything of the movements of the officers at Dixon. But as the sheriffs were disguised, Clayton did not recognize them. The officers arrived at Wasson's and found Joseph walking down the path leading to the barn. They sprang upon him like wild beasts upon their prey, presenting their pistols, and Reynolds exclaimed--"G-- d-- you, sir, if you stir, I'll shoot!" and this with slight variations he kept repeating. Joseph asked them what was the meaning of all this, for they attempted to serve no process, and to their oft-repeated threats of violence, which they sought to make emphatic with blood-curdling oaths, the Prophet bared his breast and told them to shoot, if they desired to, for he had endured so much oppression that he was weary of life. By this time Stephen Markham arrived on the scene, and immediately started to the Prophet's assistance, despite the threats of the officers to shoot him if he advanced another step. Nor did the brave man check his advance until Joseph cautioned him not to resist the officers of the law. Reynolds and Wilson, with much rudeness and many unnecessary imprecations, hustled their prisoner into the wagon they had hired in Dixon, and were for starting off without giving the prisoner a chance to say one word to his friends, bid his wife or children good-by, or even get his hat and coat. But Markham, regardless of the threats of the officers to shoot him, seized the team by the bits and said there was no law requiring an officer to take a man to prison without his clothes, and held on until Emma could bring out Joseph's hat and coat. All this time they had served no process on their prisoner, and had repeatedly thrust the muzzles of their pistols against his sides until he was badly bruised by the uncalled-for violence. Joseph shouted to Markham as he was driven away, to go to Dixon and obtain a writ of _habeas corpus_, but as the horse Markham rode was jaded, and the officers ordered their driver to whip up, they kept up with him, and both parties went into the town together. The sheriffs thrust their prisoner into a room in a tavern kept by Mr. McKennie, and ordered fresh horses to be ready in five minutes. Joseph told them he wanted to obtain counsel. "G-- d-- you, you shan't have counsel, one more word and G-- d-- you, I'll shoot you!" was the brutal answer. Just then, however, a man passed the window and to him Joseph shouted, "I am falsely imprisoned here, and I want a lawyer." Presently Lawyer Southwick, the gentleman who a few days before had rode out to Wasson's to inform the Prophet that a writ was out for him, came to the house, but only to have the door slammed in his face, and be denied admittance. Another lawyer, Shepherd G. Patrick, tried to gain admission to the prisoner but met with the same treatment as the first. But at last, through the influence of a Mr. Sanger and a Mr. Dixon, owner of the hotel building where the Prophet was detained a prisoner, Reynolds was given to understand that his prisoner must have a fair trial, and all the protection the laws afforded him. A writ of _habeas corpus_ was sued out before Mr. Chamberlain, the master in chancery, who lived some six miles from Dixon, made returnable before Hon. John D. Caton, judge of the ninth judicial circuit at Ottawa. Before starting for Ottawa, however, Joseph learned that Cyrus Walker, Esq., was in the vicinity on an electioneering tour, he being the Whig candidate for Congress from that district; and the Prophet attempted to secure his services in his defense, as he was the greatest criminal lawyer in that part of Illinois. Walker, however, refused to engage in his defense unless Joseph would agree to vote for him at the coming election, and the Prophet promised him his vote. Writs were sued out before the justice of the peace against Reynolds and Wilson for making threats against the lives of Markham and Joseph; and another writ for a violation of the law in relation to writs of _habeas corpus_; and still another, this time from the circuit court of Lee County, for private injuries, false imprisonment, claiming $10,000 damages. Whether or not the sheriffs were released from the first writ, I cannot learn; but on the last writ they were held in $10,000 bonds, and as they could get no bondsmen this side of Missouri, they were taken in charge by the sheriff of Lee County, and were under the necessity of obtaining a writ of _habeas corpus_ themselves. So that while Joseph was the prisoner of Reynolds and Wilson, pending the hearing on the writ of _habeas corpus_ he had sued out, they were prisoners under the same circumstances, in charge of the sheriff of Lee County. And in this manner all started for Ottawa for a hearing on the several writs before Judge Caton. The whole company left Dixon on the twenty-fourth of June, and the same day arrived at Pawpaw Grove, a distance of thirty-two miles. The arrival of the Prophet and party at Pawpaw Grove created no little excitement, and the next morning the people gathered into the largest room in the hotel, and insisted upon hearing the Prophet preach. To this Sheriff Reynolds objected and said to the people, "I wish you to understand this man (pointing to Joseph) is my prisoner, and I want you should disperse." At this an old gentleman by the name of David Town spoke up and said: You damned infernal Puke, [1] we'll learn you to come here and interrupt gentlemen! Sit down there, pointing to a very low chair, and sit still. Don't open your head till General Smith gets through talking. If you never learned manners in Missouri, we'll teach you that gentlemen are not to be imposed upon by a nigger-driver. You cannot kidnap men here. There's a committee in this grove that will sit on your case; and, sir, it is the highest tribunal in the United States, as _from its decision there is no appeal_. Old Mr. Town was lame and carried with him a heavy, hickory walking stick with which he emphasized the significant parts of his speech by striking the end of it on the floor. It had the desired effect on Reynolds, who humbly took his seat, while the Prophet without an interruption addressed the company for about an hour and a half on the subject of marriage. At this point it was learned that Judge Caton was absent in the State of New York, hence the party returned to Dixon, and the officers made returns on the respective writs of _habeas corpus_ by endorsing thereon--"Judge absent." New writs, however, were sued out, and at Markham's request, the one in behalf of Joseph was made to read: "Returnable before the nearest tribunal in the Fifth judicial district authorized to hear and determine writs of _habeas corpus_"--and thereby hangs a tale, as the sequel will show. Arrangements were made with a Mr. Lucien P. Sanger, who was in the stagecoach business, to take the respective prisoners to Quincy, a distance of two hundred and sixty miles, to obtain a hearing on the several writs before Judge Stephen A. Douglass. _En route_ for Quincy, Joseph convinced his lawyers and Sheriff Campbell, of Lee County, and others, that the municipal court of Nauvoo had the right to try cases under writs of _habeas corpus_, and since the writ that he had sued out and served on Reynolds of Missouri was made "returnable before the nearest tribunal in the Fifth judicial district authorized to hear and determine writs of _habeas corpus_," he insisted on being taken to Nauvoo for a hearing. He prevailed, too, and for that place the now large party directed its course. Footnotes 1. A common nick-name for Missourians in those days. CHAPTER XXXII. MINOR MATTERS IN THE NEW MOVE AGAINST THE PROPHET. IT now becomes necessary to note a few minor events that occurred. As soon as the sheriffs started for Dixon with Joseph in their power, Emma Smith had her carriage made ready and at once started for Nauvoo with her children, in order to set some scheme or other on foot looking to her husband's deliverance. Joseph, when arriving at Dixon a prisoner, dispatched William Clayton with a message to his brother Hyrum telling what had befallen him, and requesting that assistance be at once sent to him. Clayton boarded the steamer _Amaranth_, at Rock Island, and arrived in Nauvoo about two o'clock in the afternoon of Sunday, the twenty-fifth of June. Meeting was in progress when Hyrum stepped into the stand and interrupted the proceedings, by announcing that he wanted to meet with the brethren at the Masonic Hall. The quiet of the Sabbath was immediately changed into excitement, and the brethren rushed to the hall in such numbers that not one-fourth could gain admittance, so the meeting was adjourned to the green, where a hollow square was formed about Hyrum, who related the story Clayton had told him respecting the capture of his brother, and called for volunteers to go to his assistance, and see that he had his rights. Immediately three hundred offered their services and from them a company was selected such as was needed; and before sunset, one hundred and seventy-five men were in the saddle under command of Generals Wilson Law and C. C. Rich, _en route_ for Peoria. Before the company left Nauvoo Elder Wilford Woodruff opened a barrel of gunpowder and invited every man that was going to the assistance of the Prophet to fill his flask or powder horn. The company was well armed and well mounted, and presented rather a formidable appearance. Besides sending out this company to find and protect his brother, Hyrum sent about seventy-five men on the steamer _Maid of Iowa_, a small steamboat purchased by the people of Nauvoo some months before, and placed under the command of Captain Dan Jones. The company was to go down the Mississippi to the mouth of the Illinois river, thence up that stream as far as Peoria; for it was expected that Joseph was being conveyed to Ottawa, and it was feared by Hyrum that an attempt would be made when the party approached the Illinois river to convey Joseph to one of the crafts plying between Peoria and St. Louis and so take him to Missouri. Hence this company on the _Maid of Iowa_ was instructed to take the course mentioned, and to examine the steamboats they met, and if they learned that the Prophet was a prisoner on any one of them, they were to render whatever assistance might be within their power. The command under Brothers Law and Rich divided and subdivided in going through the country, and on the twenty-seventh a small company under the command of Captain Thomas Grover met Stephen Markham, whom Joseph had dispatched to find the brethren that he suspected had been sent from Nauvoo to his assistance; Markham had instructions to meet the Prophet with any company of brethren he might find at Monmouth. Near Monmouth, and before the arrival of the main body of Joseph's friends, Reynolds and Wilson planned a scheme of going into that town, raising a mob and taking the Prophet by force into Missouri. The plot failed, however, as it was overheard by P. W. Conover, and Sheriff Campbell took both Wilson and Reynolds into his immediate custody. These men had a strong dislike of going to Nauvoo, as they feared they would never leave the place alive. But the Prophet pledged his word that no harm should befall them. As the friends of Joseph kept dropping in singly, or in squads, the fear of his enemies increased. Reynolds made special inquiries as to whether "Jem Flack" was in the company, and on being answered in the affirmative, he exclaimed, as he turned deathly pale, "I am a dead man!" for he had given Flack a deadly provocation. When Flack rode up, however, the Prophet called him up to him and strictly charged him that whatever insult he had received from Reynolds, not to injure a hair of his head, since he had given his word of honor that he should not be injured; and Flack agreed to let him alone. Before noon of the thirtieth, Joseph's company, which now numbered about one hundred and forty, approached Nauvoo. Word had previously been sent in as to the probable time of his arrival, and the people prepared to give him a royal reception. Hyrum Smith and Emma, accompanied by the brass band and a long train of carriages, met the Prophet's company a mile and a half north of the city, and received him. The enthusiasm of the people knew no bounds. The Prophet met his brother and wife with a fond embrace; from the latter, only a few days before, he had been torn away in the most arbitrary and cruel manner, and their reunion was a joy indeed. Joseph now mounted his favorite horse, "Old Charley," and with Emma riding proudly at his side, and surrounded by his body guard, he led the procession into the city, amid the enthusiastic cheers of the people, the firing of musketry and cannon, and the lively strains of the band. At the gate of the Mansion stood the Prophet's mother, with tears of joy rolling down her aged cheeks, to welcome her son, whom she had seen so many times in the hands of his enemies. Here, too, his children flocked about him and welcomed him with unreserved, childish delight. The vast crowd that had gathered in front of the Mansion appeared unwilling to leave without some word from their revered leader. When he observed this, he mounted the fence, thanked them and blessed them for their kindness to him, and told them he would address them in the grove, near the temple, at four o'clock. A company of fifty sat down at the Prophet's table to partake of the feast provided, and Wilson and Reynolds, who had treated him so inhumanly when he was in their power, were placed at the head of the table, and waited upon by Emma with the utmost regard for their comfort, though they had denied her speech with her husband, and were not even willing that she should take to him his hat and coat. Gall to them indeed must have been the kindness of the Prophet and his wife, whom but a few days before they had treated with such harshness. In the afternoon, several thousand people assembled at the grove, and at four o'clock, the Prophet addressed them in an animated speech of considerable length, in which he related to them his adventures while in the power of his enemies, and contended that the municipal court had the right to hear cases arising under writs of _habeas corpus_. In the course of his speech he allowed himself to be carried away by the fervor of his eloquence beyond the bounds of prudence; a circumstance, however, that will create no astonishment when the excitement and the indignation under which he was laboring, and that arose out of sense of outraged justice and humanity is taken into consideration. Under such circumstances and from such temperaments as that of the Prophet, we shall look in vain at such times for dispassionate discourse, and more than human must that man be, who, under the accumulated wrongs of years of oppression, can always confine his speech, when recounting those wrongs, within the lines that cold, calculating wisdom would draw. The speech, however, was doubtless one of the most characteristic that we have of the Prophet, and for that reason I give it _in extenso_, as reported by Elders Willard Richards and Wilford Woodruff. It should also be remarked that the report was made in long-hand, and doubtless there exist many imperfections in it, and it should only be regarded as a synopsis of his speech: The congregation is large. I shall require attention. I discovered what the emotions of the people were on my arrival at this city, and I have come here to say, "How do you do?" to all parties; and I do now at this time say to all, "How do you do?" I meet you with a heart full of gratitude to Almighty God, and I presume you all feel the same. I am well--I am hearty. I hardly know how to express my feelings. I feel as strong as a giant. I pulled sticks with the men coming along, and I pulled up with one hand the strongest man that could be found. Then two men tried, but they could not pull me up, and I continued to pull, mentally, until I pulled Missouri to Nauvoo. But I will pass from that subject. There has been great excitement in the country since Joseph H. Reynolds and Harmon T. Wilson took me; but I have been cool and dispassionate through the whole. Thank God, I am now a prisoner in the hands of the municipal court of Nauvoo, and not in the hands of Missourians. It is not so much my object to tell of my afflictions, trials, and troubles as to speak of the writ of _habeas corpus_, so that the minds of all may be corrected. It has been asserted by the great and wise men, lawyers, and others, that our municipal powers and legal tribunals are not to be sanctioned by the authorities of the State; and accordingly _they_ want to make it lawful to drag away innocent men from their families and friends, and have them put to death by ungodly men for their religion! Relative to our city charter, courts, right of _habeas corpus_, etc., I wish you to know and publish that we have all power; and if any man from this time forth says anything to the contrary, cast it into his teeth. There is a secret in this. If there is not power in our charter and courts, then there is not power in the State of Illinois, nor in the Congress or Constitution of the United States; for the United States gave unto Illinois her constitution or charter, and Illinois gave unto Nauvoo her charters, ceding unto us our vested rights, which she has no right or power to take from us. All the power there was in Illinois she gave to Nauvoo; and any man that says to the contrary is a fool. The municipal court has all the power to issue and determine writs of _habeas corpus_ within the limits of this city that the legislature can confer. This city has all the power that the State courts have, and was given by the same authority--the legislature. I want you to hear and learn, O Israel, this day, what is for the happiness and peace of this city and people. If our enemies are determined to oppress us and deprive us of our constitutional rights and privileges as they have done, and if the authorities that are on the earth will not sustain us in our rights, nor give us that protection which the laws and Constitution of the United States and of this State guarantee unto us, then we will claim them from a higher power--from heaven,--yea, from God Almighty! I have dragged these men here by my hand, and will do it again; but I swear I will not deal so mildly with them again, for the time has come when _forbearance is no longer a virtue_; and if you or I are again taken unlawfully, you are at liberty to give loose to blood and thunder. But be cool, be deliberate, be wise, act with almighty power; and when you pull, do it effectually--make a _sweepstakes_ for once! My lot has always been cast among the warmest-hearted people. In every time of trouble, friends, even among strangers, have been raised up unto me and assisted me. The time has come when the vail is torn off from the State of Illinois, and its citizens have delivered me from the State of Missouri. Friends that were raised up unto me would have spilt their life's blood to have torn me from the hands of Reynolds and Wilson, if I had asked them, but I told them no, I would be delivered by the power of God and generalship; and I have brought these men to Nauvoo, and committed them to her from whom I was torn, not as prisoners in chains, but as prisoners of kindness. I have treated them kindly. I have had the privilege of rewarding them good for evil. They took me unlawfully, treated me rigorously, strove to deprive me of my rights, and would have run with me into Missouri to have been murdered, if Providence had not interposed. But now they are in my hands; and I have taken them into my house, set them at the head of my table, and placed before them the best which my house afforded; and they were waited upon by my wife, whom they deprived of seeing me when I was taken. I have no doubt but I shall be discharged by the municipal court. Were I before any good tribunal, I should be discharged, as the Missouri writs are illegal and good for nothing--they are "without form and void." But before I will bear this unhallowed persecution any longer--before I will be dragged away again among my enemies for trial, _I will spill the last drop of blood in my veins, and will see all my enemies_ IN HELL! To bear it any longer would be a sin, and I will not bear it any longer. Shall we bear it any longer? [One universal "NO!" ran through all that vast assembly, like a loud peal of thunder.] I wish the lawyer who says we have no powers in Nauvoo may be choked to death with his own words. Don't employ lawyers, or pay them money for their knowledge, for I have learnt that they don't know anything. I know more than they all. Go ye into all the world and preach the Gospel. He that believeth in our chartered rights may come here and be saved; and he that does not shall remain in ignorance. If any lawyer shall say there is more power in other places and charters with respect to _habeas corpus_ than in Nauvoo, believe it not. I have converted this candidate for Congress [pointing to Cyrus Walker, Esq.,] that the right of _habeas corpus_ is included in our charter. If he continues converted, I will vote for him. I have been with these lawyers, and they have treated me well; but I am here in Nauvoo, and the Missourians too. I got here by a lawful writ of _habeas corpus_ issued by the master of chancery of Lee County, and made returnable to the nearest tribunal in the fifth judicial district having jurisdiction to try and determine such writs; and here is that tribunal, just as it should be. However indignant you may feel about the high hand of oppression which has been raised against me by these men, use not the hand of violence against them, for they could not be prevailed upon to come here, till I pledged my honor and my life that a hair of their heads should not be hurt. Will you all support my pledge, and thus preserve my honor? [One universal "YES!" burst from the assembled thousands.] This is another proof of your attachment to me. I know how ready you are to do right. You have done great things, and manifested your love towards me in flying to my assistance on this occasion. I bless you, in the name of the Lord, with all the blessings of heaven and earth you are capable of enjoying. I have learnt that we have no need to suffer as we have heretofore: we can call others to our aid. I know the Almighty will bless all good men; He will bless you; and the time has come when there will be such a flocking to the standard of liberty as never has been or shall be hereafter. What an era has commenced! Our enemies have prophesied that we would establish our religion by the sword. _Is it true?_ No. But if Missouri will not stay her cruel hand in her unhallowed persecutions against us, I restrain you not any longer. I say in the name of Jesus Christ, by the authority of the Holy Priesthood, I this day turn the key that opens the heavens to restrain you no longer from this time forth. I will lead you to the battle; and if you are not afraid to die, and feel disposed to spill your blood in your own defense, you will not offend me. Be not the aggressor: bear until they strike you on one cheek; then offer the other, and they will be sure to strike that; _then defend yourselves_, and God will bear you off, and you shall stand forth clear before His tribunal. If any citizens of Illinois say that we shall not have our rights, treat them as strangers and not friends, and let them go to hell and be damned! Some say they will mob us. Let them mob and be damned! If we have to give up our chartered rights, privileges, and freedom, which our fathers fought, bled, and died for, and which the Constitution of the United States and of this State guarantee unto us, we will do it only at the point of the sword and bayonet. Many lawyers contend for those things which are against the rights of men, and _I can only excuse them because of their ignorance_. Go forth and advocate the laws and rights of the people, ye lawyers! If not, don't get into my hands, or under the lash of my tongue. Lawyers say the powers of the Nauvoo charter are dangerous; but I ask, is the Constitution of the United States or of this State dangerous? No. Neither are the charters granted unto Nauvoo by the legislature of Illinois dangerous, and those who say they are are fools. We have not enjoyed unmolested those rights which the Constitution of the United States of America and our charters grant. Missouri and all wicked men raise the hue and cry against us, and are not satisfied. Some political aspirants of this State also are raising the hue and cry that the powers in the charters granted unto the city of Nauvoo are dangerous; and although the general assembly have conferred them upon our city, yet the whine is raised--"Repeal them--take them away!" Like the boy who swapped off his jack-knife, and then cried, "Daddy, daddy, I have sold my jack-knife and got sick of my bargain, and I want to get it back again." But how are they going to help themselves? Raise mobs? And what can mobocrats do in the midst of Kirkpatrickites? No better than a hunter in the claws of a bear. If mobs come upon you any more here, dung your gardens with them. We don't want any excitement; but after we have done all, we will rise up, Washington-like, and break off the hellish yoke that oppresses us, and we will not be mobbed. The day before I was taken at Inlet Grove, I rode with my wife through Dixon to visit my friends, and I said to her, "Here is a good people." I felt this by the Spirit of God. The next day I was a prisoner in their midst, in the hands of Reynolds, of Missouri, and Wilson, of Carthage. As the latter drove up, he exclaimed, "Ha, ha, ha! By G--, we have got the Prophet now!" He gloried much in it, but he is now our prisoner. When they came to take me, they held two cocked pistols to my head, and saluted me with, "G-- d-- you, I'll shoot you! I'll shoot you, G-- d-- you,"--repeating these threats nearly fifty times, from first to last. I asked them what they wanted to shoot me for. They said they would do it, if I made any resistance. "Oh, very well," I replied, "I have no resistance to make." They then dragged me away, and I asked them by what authority they did these things. They said, "By a writ from the governors of Missouri and Illinois." I then told them I wanted a writ of _habeas corpus_. Their reply was, "G-- d-- you, _you shan't have it_." I told a man to go to Dixon, and get me a writ of _habeas corpus_. Wilson then repeated, "G-- d-- you, _you shan't have it:_ I'll shoot you." When we arrived at Dixon, I sent for a lawyer, who came; and Reynolds shut the door in his face, and would not let me speak to him, repeating, "G-- d-- you, I'll shoot you." I turned to him, opened my bosom, and told him to "shoot away. I have endured so much persecution and oppression that I am sick of life. Why, then, don't you shoot and have done with it, instead of talking so much about it?" This somewhat checked his insolence. I then told him that I _would_ have counsel to consult, and eventually I obtained my wish. The lawyers came to me and I got a writ of _habeas corpus_ for myself, and also a writ against Reynolds and Wilson for unlawful proceedings and cruel treatment towards me. Thanks to the good citizens of Dixon, who nobly took their stand against such unwarrantable and unlawful oppression, my persecutors could not get out of the town that night, although, when they first arrived, they swore I should not remain in Dixon five minutes, and I found they had ordered horses accordingly to proceed to Rock Island. I pledged my honor to my counsel that the Nauvoo city charter conferred jurisdiction to investigate the subject; so we came to Nauvoo, where I am now a prisoner in the custody of a higher tribunal than the circuit court. The charter says that "the city council shall have power and authority to make, ordain, establish and execute such ordinances not repugnant to the Constitution of the United States, or of this State, as they may deem necessary, for the peace, benefit, and safety of the inhabitants of said city." And also that "the municipal court shall have power to grant writs of _habeas corpus_ in all cases arising under the ordinances of the city council." The city council have passed an ordinance "that no citizen of this city shall be taken out of this city by any writ, without the privilege of a writ of _habeas corpus_." There is nothing but what we have power over, except where restricted by the Constitution of the United States. "But," says the mob, "what dangerous powers!" Yes--dangerous, because they will protect the innocent and put down mobocrats. The Constitution of the United States declares that the privilege of the writ of _habeas corpus_ shall not be denied. Deny me the writ of _habeas corpus_, and I will fight with gun, sword, cannon, whirlwind, and thunder, until they are used up like the Kilkenny cats. We have more power than most charters confer, because we have power to go behind the writ and try the merits of the case. If these powers are dangerous, then the Constitution of the United States and of this State are dangerous; but they are not dangerous to good men: they are only so to bad men who are breakers of the laws. So with the laws of the country, and so with the ordinances of Nauvoo: they are dangerous to mobs, but not to good men who wish to keep the laws. We do not go out of Nauvoo to disturb anybody, or any city, town, or place. Why, then, need they be troubled about us? Let them not meddle with our affair, but let us alone. After we have been deprived of our rights and privileges of citizenship, driven from town to town, place to place, and State to State, with the sacrifice of our homes and lands, our blood has been shed, many having been murdered, and all this because of our religion--because we worship Almighty God according to the dictates of our conscience, shall we longer bear these cruelties which have been heaped upon us for the last ten years in the face of heaven, and in open violation of the Constitution and laws of these United States and of this State? God forbid it. _I will not bear it_. If they take away my rights, I will fight for them manfully and righteously until I am used up. We have done nothing against the rights of others. You speak of lawyers. I am a lawyer, too; but the Almighty God has taught me the principle of law; and the true meaning and intent of the writ of _habeas corpus_ is to defend the innocent and investigate the subject. Go behind the writ, and if the form of one that is issued against an innocent man is right, he should not be dragged into another State, and there be put to death, or be in jeopardy of life and limb, because of prejudice, when he is innocent. The benefits of the Constitution and laws are alike for all; and the great Eloheim has given me the privilege of having the benefits of the Constitution and the writ of _habeas corpus_; and I am bold to ask for this privilege this day; and I ask, in the name of Jesus Christ and all that is sacred, that I may have your lives and all your energies to carry out the freedom which is chartered to us. Will you all help me? If so, make it manifest by raising the right hand. [There was a unanimous response, a perfect sea of hands being elevated.] Here is truly a committee of the whole. When at Dixon, a lawyer came to me as counsel. Reynolds and Wilson said I should not speak to any man, and they would shoot any man who should dare to speak to me. An old, grey-headed man came up and said I should have counsel, and he was not afraid of their pistols. The people of Dixon were ready to take me from my persecutors, and I could have killed them, notwithstanding their pistols; but I had no disposition to kill any man, though my worst enemy--not even Boggs. In fact, _he_ would have more hell to live in the reflection of his past crimes than to die. After this, I had lawyers enough, and I obtained a writ for Joseph H. Reynolds and Harmon T. Wilson, for damage, assault, and battery, as well as the writ of _habeas corpus_. We started for Ottoway, and arrived at Pawpaw Grove, thirty-two miles, where we stopped for the night. Esquire Walker sent Mr. Campbell, sheriff of Lee County, to my assistance, and he came and slept by me. In the morning, certain men wished to see me, but I was not allowed to see them. The news of my arrival had hastily circulated about the neighborhood, and very early in the morning the largest room in the hotel was filled with citizens, who were anxious to hear me preach, and requested me to address them. Sheriff Reynolds entered the room and said, pointing to me, "I wish you to understand this man is my prisoner, and I want you should disperse. You must not gather around in this way." Upon which, a aged gentleman, who was lame and carried a large, hickory walking-stick, advanced towards Reynolds, bringing his hickory upon the floor, and said, "You damned infernal puke, we'll learn you to come here and interrupt gentlemen! Sit down there, (pointing to a very low char,) and sit still. Don't open your head till General Smith gets through talking. If you never learned manners in Missouri, we'll teach you that gentlemen are not to be imposed by a nigger-driver. You can _not_ kidnap men here, if you do in Missouri; and if you attempt it here, there's a committee in this grove that will sit on your case. And, sir, it is the highest tribunal in the United States, _as from its decision there is no appeal_." Reynolds, no doubt, aware that the person addressing him was at the head of a committee who had prevented the settlers on the public domain from being imposed upon by land speculators, sat down in silence, while I addressed the assembly for an hour and a half on the subject of marriage, my visitors having requested me to give them my views of the law of God respecting marriage. My freedom commenced from that hour. We came direct from Pawpaw Grove to Nauvoo, having got our writ directed to the nearest court having authority to try the case, which was the municipal court of this city. It did my soul good to see your feelings and love manifested towards me. I thank God that I have the honor to lead so virtuous and honest a people--to be your leader and lawyer, as was Moses to the children of Israel. Hosannah! _Hosannah!!_ HOSANNAH!!! to Almighty God, who has delivered us thus from out of the seven troubles. I commend you to His grace; and may the blessings of heaven rest upon you, in the name of Jesus Christ. Amen. President Smith then introduced Mr. Cyrus Walker to the assembled multitude, and remarked to him, "these are the greatest dupes, as a body of people, that ever lived, or I am not as big a rogue as I am reported to be. I told Mr. Warren I would not discuss the subject of religion with you. I understand the Gospel and you do not. You understand the quackery of law, and I do not." Mr. Walker then addressed the people to the effect that, from what he had seen in the Nauvoo city charter, it gave the power to try writs of _habeas corpus_, etc. After which, President Smith continued as follows: "If the legislature have granted Nauvoo the right of determining cases of _habeas corpus_, it is no more than they ought to have done, or more than our fathers fought for. Furthermore if Missouri continues her warfare, and to issue her writs against me and this people unlawfully and unjustly, as she has done, and to take away and trample upon our rights, I swear, in the name of Almighty God, and with uplifted hands to Heaven, I will spill my heart's blood in our defense. They shall not take away our rights; and if they don't stop leading me by the nose, I will lead them by the nose, and if they don't let me alone, I will turn up the world--I will make war. When we shake our own bushes, we want to catch our own fruit. The lawyers themselves acknowledge that we have all power granted us in our charters that we could ask for--that we had more power than any other court in the State; for all other courts were restricted, while ours was not; and I thank God Almighty for it. I will not be rode down to hell by the Missourians any longer; and it is my privilege to speak in my own defense; and I appeal to your integrity and honor that you will stand by and help me according to the covenant you have this day made." In the meantime, a requisition was made on Sheriff Reynolds, to bring his prisoner before the municipal court of Nauvoo, that the validity of the writ, by virtue of which he held him, might be tested. Reynolds refused to recognize the summons of the court; therefore, his prisoner petitioned the court for a writ of _habeas corpus_ to be directed to Sheriff Reynolds, commanding him to bring his prisoner before said court, and there state the cause of his capture and detention, in order that the lawfulness of his arrest might be inquired into. Reynolds complied with the attachment, and the Prophet was delivered into the charge of the city marshal. The next day, the municipal court held a session, William Marks, acting chief justice, D. H. Wells, N. K. Whitney, G. W. Harris, Gustavus Hills and Hiram Kimball, associate justices. When Joseph was on trial for this same offense before Judge Douglass, on a writ of _habeas corpus_ in 1841, as already related in a previous chapter, the court refused to enter into the consideration of the merits of the case, as the judge doubted whether on a writ of _habeas corpus_ he had a right to go behind the writ and inquire into the merits of the case. The same point was avoided by Judge Pope in the hearing Joseph had before him on a similar writ, when charged with being accessory before the fact in an assault upon the life of ex-Governor Boggs. But the municipal court had no such scruples, and at once proceeded to try the case _ex parte_, on its merits; and Hyrum Smith, P. P. Pratt, Brigham Young, G. W. Pitkin, Lyman Wight and Sidney Rigdon were examined as witnesses. Their affidavits before that court concerning events that happened to the Saints in Missouri, afford the most circumstantial, reliable, and exhaustive data for the history of The Church while in that State that has ever been published. After hearing the testimony of these witnesses, and the pleading of counsel, the court ordered that Joseph Smith be released from the arrest and imprisonment of which he complained, for want of substance in the warrant by which he was held, as well as upon the merits of the case. At the conclusion of the trial the citizens of Nauvoo held a mass meeting and passed resolutions thanking the people of Dixon and vicinity, and of Lee County generally, for the stand they had taken in defense of the innocent, and in favor of law and justice. A copy of the proceedings of the municipal court of Nauvoo, and of all the papers connected with the case were immediately sent to the governor, as also were affidavits from leading counsel and gentlemen from Dixon, as to the treatment of Wilson and Reynolds, that the governor and the world might know that they had not been injured. We may conclude the account of this adventure of Joseph's by saying that about a year afterwards, a jury in Lee County awarded forty dollars damages, and costs, against Wilson and Reynolds, for false imprisonment and abuse of the Prophet--a verdict which, while it confirms the unlawful course of those officers, and the fact that their prisoner was abused, insults justice by awarding such an amount for damages. At the time of this action before the municipal court of Nauvoo, it was a question in Illinois whether said court had the authority to hear and determine writs of _habeas corpus_ arising from arrests made by virtue of warrants issued by the courts of the State or of the governor, as in the foregoing case; or whether the clause in the city charter granting the right of issuing such writs was not confined to cases arising from arrests made on account of the violation of some city ordinance. The clause in the charter giving to the municipal court the power to issue writs of _habeas corpus_ was as follows: The municipal court shall have power to grant writs of _habeas corpus_ in all cases arising under the ordinances of the city council. And in addition there was the general welfare provision, which provided that the City council shall have power and authority to make, ordain, establish and execute such ordinances not repugnant to the Constitution of the United States, or of this State, as they may deem necessary for the peace, benefit and safety of the inhabitants of said city. It was maintained on the part of those who believed that the municipal court had the right to issue writs of _habeas corpus_ against process issued from the State courts that all the power there was in Illinois she gave to Nauvoo, and that the municipal court had all the power within the limits of the city that the State courts had, and that power was given by the same authority--the legislature. A number of lawyers of more or less prominence in the State professed to hold the same views; but little reliance can be put in the support they bring to the case, since they were seeking political preferment and would, and did, in their interpretations of the powers granted by the charter, favor that side of the controversy most likely to please the citizens of Nauvoo. Governor Ford, too, at the time, gave a tacit approval of the course taken by the municipal court in issuing the writ of _habeas corpus_, though he afterwards became very pronounced in his opposition to the exercise of such powers. It occurred in this way: As soon as Joseph was liberated, Sheriff Reynolds applied to Governor Ford for a posse to retake him, representing that the Prophet had been unlawfully taken out of his hands by the municipal court of Nauvoo. The governor refused to grant the petition. Subsequently the governor of Missouri asked Governor Ford to call out the militia to retake Joseph, but this he also refused to do, and gave as a reason that "no process, officer, or authority of the State had been resisted or interfered with," and recited how the prisoner had been released on _habeas corpus_ by the municipal court of Nauvoo. The governor acted in this instance with perfect knowledge of what had taken place, for the petition and statement of Reynolds were in his possession as were also complete copies of all the documents, which contained the proceedings before the municipal court of Nauvoo; and in addition to these sources of information, the governor had dispatched a trusted, secret agent, a Mr. Brayman, to Nauvoo who investigated the case and reported the result to him. On the other hand it was contended that the grant in the charter was intended by the legislature only to give the power to the municipal court to issue writs of _habeas corpus_ in cases of arrest for violation of city ordinances, and that giving power to the municipal court to test the warrants or processes issued from the State courts, was never contemplated by the legislature, and that the passage of any ordinance by the city council that would bring about or authorize any such unusual proceeding was an unwarranted assumption of power, utterly wrong in principle and consequently subversive of good government. But whatever opinion may be entertained on the point under consideration, there can be no question but what upon the broad principles of justice the Prophet Joseph ought to have been set free. The State of Missouri had no just claims upon him. He had been arrested and several times examined on these old charges now revived by the personal malice of John C. Bennett, and after being held a prisoner awaiting indictment and trial for five months, so conscious were the officers of the State that they had no case against him that they themselves connived at his escape. After such proceedings to demand that he be dragged again into Missouri among his old enemies was an outrage against every principle of justice. CHAPTER XXXIII. POLITICAL PERPLEXITIES--JOSEPH SMITH A CANDIDATE FOR PRESIDENT OF THE UNITED STATES. THE events related in the last two chapters occurred on the eve of an election for United States representatives, State and county officers. The Whig and Democratic parties were so divided in Illinois that the citizens of Nauvoo held the balance of power in the congressional district where they were located, and also in the county. Whichever party they voted with, as they voted unitedly, gained the election. This circumstance brought to the people of Nauvoo many concessions, and caused the candidates of both political parties to fawn at their feet. It was a case where "Bell boweth down, and Nebo stoopeth." But we shall see that it also brought with it serious difficulties that contributed in no small degree to hasten the fall of Nauvoo; and yet it was a situation forced upon the Saints rather than a policy deliberately chosen by them. The Prophet himself has given the very best explanation of the enforced necessity of the Saints voting unitedly while in Illinois, and I here quote that explanation: With regard to elections, some say all the Latter-day Saints vote together and vote as I say. But I never tell any man how to vote, or who to vote for. But I will show you how we have been situated by bringing a comparison. Should there be a Methodist society here and two candidates running for office, one says, "If you will vote for me and put me in governor I will exterminate the Methodists, take away their charters, etc." The other candidate says "If I am governor, I will give all an equal privilege." Which would the Methodists vote for? Of course they would vote _en masse_ for the candidate that would give them their rights. Thus it has been with us. Joseph Duncan said, if the people would elect him, he would exterminate the Mormons and take away their charters. As to Mr. Ford he made no such threats, but manifested a spirit in his speeches to give every man his rights; hence The Church universally voted for Mr. Ford, and he was elected governor. [1] In the election above referred to a circumstance occurred which greatly intensified the political bitterness. It will be remembered that Cyrus Walker refused to assist Joseph when under arrest at Dixon, unless he would pledge him his vote in the then pending election. This Joseph did and Walker was satisfied that he would go to Congress, as he expected that Joseph's vote would bring to him the entire vote of Nauvoo, which would insure his election; and so expressed himself to Stephen Markham. But the day before election, which was Sunday, Hyrum told Joseph that the Spirit had manifested it to him that it would be to the best interests of the people to vote the Democratic ticket, including Mr. Hoge, the Democratic candidate for Congress. Joseph made that announcement in a public meeting, but in addressing the people he said: I am not come to tell you to vote this way, that way, or the other. In relation to national matters I want it to go abroad to the whole world that every man should stand on his own merits. The Lord has not given me a revelation concerning politics. I have not asked Him for one. I am a third party, and stand independent and alone. I desire to see all parties protected in their rights. Referring to what Hyrum had communicated to him he said: I never knew Hyrum to say he ever had a revelation and it failed. Let God speak, and all men hold their peace. Joseph kept his pledge personally, and voted for Cyrus Walker; but the Democratic ticket was overwhelmingly successful in Nauvoo. It ought to be said here in justification of the course of the people of Nauvoo, that very good evidence existed to the effect that the whole difficulty connected with the arrest of Joseph at Dixon on the old Missouri charges of "treason, arson," etc, etc., was a political scheme planned with a view of securing the Mormon vote for the Whig party. The _Illinois State Register_ in July published the following on the subject of the arrest of the Prophet at Dixon, to justify the charge it made that the whole affair was but a Whig plot to secure the Mormon vote: The public is already aware that a demand was lately made upon the governor of this State for the arrest of Joseph Smith, and that a writ was accordingly issued against him. We propose now to state some of the facts, furnishing strong grounds of suspicion that the demand which was made on the governor here was a manoeuvre of the Whig party. 1st. A letter was shown to a gentleman of this city, by the agent of Missouri, from the notorious John C. Bennett to a gentleman in one of the western counties of that State, urging the importance of getting up an indictment immediately against Smith, for the five or six years old treason of which he was accused several years ago. 2nd. This charge had been made once before, and afterwards abandoned by Missouri. It is the same charge on which Smith was carried before Judge Douglass and discharged two years ago. After that decision, the indictment against Smith was dismissed, and the charge wholly abandoned. 3rd. But in the letter alluded to, Bennett says to his Missouri agent, Go to the judge, and never leave him until he appoints a special term of court; never suffer the court to adjourn until an indictment is found against Smith for treason. When an indictment shall have been found, get a copy and go immediately to the governor, and never leave him until you get a demand on the governor of Illinois for Smith's arrest; and then dispatch some active and vigilant person to Illinois for a warrant and let him never leave the governor until he gets it; and then never let him come back to Missouri without Smith. 4th. A special term of the circuit court of Daviess County, Missouri, was accordingly called on the 5th day of June last. An indictment was found against Smith for treason five years old. A demand was made and a writ issued, as anticipated, by the 17th of the same month. 5th. Bennett it is well known has for a year past been a mere tool in the hands of the Whig junto at Springfield. He has been under their absolute subjection and control, and has been a regular correspondent of the _Sangamo Journal_, the principal organ of the Whig party. He has been a great pet of both the _Journal_ and the junto; and that paper has regularly announced his removals from place to place, until latterly; and within the last year has published more of his writings than of any other person, except the editor. 6th. Cyrus Walker, a short time after his nomination, as the Whig candidate for Congress in the 6th district, made a pilgrimage to Nauvoo, for the purpose of currying favor with the Mormons, and getting their support. But in this he was disappointed and dejected; and it was generally believed that, failing to get the Mormon vote, he would be beaten by his Democratic opponent. 7th. Let it be also borne in mind that the treason of which Smith was accused was five or six years old; that it had been abandoned as a charge by Missouri; that the circuit court of that State sat three times a year; that Smith was permanently settled at Nauvoo, no person dreaming that he would leave there for years to come; that they might have waited in Missouri for a regular term of the court, if the design was simply to revive a charge of treason against Smith, with a perfect assurance that he would always be found at home, and be as subject to arrest at one time as another. But this delay did not suit the conspirators as it would put off an attempt to arrest Smith until after the August election. Let it be borne in mind also that the agent of Missouri, after he had obtained the custody of Smith at Dixon, refused to employ a Democratic lawyer, and insisted upon having a Whig lawyer of inferior abilities, simply upon the ground as he stated, that the Democrats were against him. Let it also be borne in mind that Cyrus Walker, the Whig candidate for Congress, miraculously _happened_ to be within six miles of Dixon when Smith was arrested, ready and convenient to be employed by Smith to get him delivered from custody; and that he was actually employed and actually did get Smith enlarged from custody; and withal let it be remembered that John C. Bennett is the pliant tool and pander of the junto at Springfield; and that he was the instigator of an unnecessary special term in Missouri, on the 5th day of June last, for the purpose of getting Smith indicted. We say let all these facts be borne in mind, and they produce a strong suspicion, if not conviction, that the whole affair is a Whig conspiracy to compel a Democratic governor to issue a writ against Smith, pending the congressional elections, so as to incense the Mormons, create a necessity for Walker's and perhaps Browning's professional services in favor of Smith, to get him delivered out of a net of their own weaving, and thereby get the everlasting gratitude of the Mormons and their support for the Whig cause. (_Illinois State Register_, quoted in History of Joseph Smith, Millennial Star, vol. XXI, p. 762.) Such a plot coming to the knowledge of Joseph and the citizens of Nauvoo would certainly justify them in voting against the perpetrators of such an outrage. Of course it cannot be denied that Cyrus Walker was justified in believing that the vote of Joseph Smith pledged to him at Dixon, and which by him was made a condition precedent to his coming to the assistance of Joseph, was understood as meaning something more than the individual vote of the Prophet, nor do I think the Prophet censurable for using any means at his command under the circumstances to deliver himself from the hands of his enemies. But if afterwards the people of Nauvoo learned--as they evidently did--that a plot had been laid to ensnare them, to secure their vote though it involved the liberty, and perhaps the life of their Prophet-leader, they were justified in casting their votes against the men guilty of such perfidy. This sudden and unexpected change in the vote of the citizens of Nauvoo, stirred up to the very depths the enmity of the defeated political party; and when, shortly after the election, R. D. Foster, who had been elected school commissioner, and G. W. Thatcher, who had been elected clerk of the commissioner's court for the county, appeared at the courthouse in Carthage to take the oath of office, and file their bonds, an attempt was made to keep them from doing so; and the court was threatened with violence if the Mormons were permitted to qualify. They qualified, nevertheless; whereupon a call was issued for an anti-Mormon meeting to convene in Carthage on the following Saturday, August the 19th, to protest against the Mormons holding office. The people of Carthage and vicinity assembled at the appointed time, organized with a chairman, Major Reuben Graves; and a secretary, W. D. Abernethy; and a committee of nine to draft resolutions. After listening to speeches by Valentine Wilson, Walter Bagby and others, the meeting adjourned to meet again on the sixth of September. To enumerate the crimes alleged against the Saints in general and in particular against Joseph Smith, in the preamble to the resolutions adopted at their second meeting, would be drawing up a list of all the crimes that ever threatened the peace, happiness, prosperity and liberty of a nation. They resolved that from recent movements among the Mormons, there were indications that they were unwilling to submit to the ordinary restrictions of law; and therefore concluded that the people of Illinois must assert their rights in some way. That while they deprecated anything like lawless violence, they pledged themselves to resist all wrongs the Mormons should inflict upon them in the future--"peaceably if they could, but forcibly if they must." They called upon all good and honest men to assist in humbling the pride of that "audacious despot," Joseph Smith; pledged themselves to raise a posse and take him if the authorities of Missouri made another demand for him; that it might not be said of them, that they allowed the most outrageous culprits "to go unwhipped of justice." They agreed to support no man of either political party who should truckle to the Mormons for their influence, and finally Resolved that when the government ceases to afford protection, the citizens of course fall back upon their original inherent right of self-defense. One of the principal movers in these meetings was Walter Bagby, the county collector, with whom Joseph had some difficulty in relation to the payment of taxes. In the dispute that arose Bagby told Joseph he lied, and for this insult Joseph struck him, and would doubtless have thrashed him soundly but for the interference of Daniel H. Wells. From that time on, Bagby became the relentless enemy of Joseph and the inspirer of these meetings at Carthage; and afterwards went to Missouri where he conferred with the Prophet's old enemies, and brought about that concerted action between the Missourians and the anti-Mormons of Illinois which resulted finally in his assassination. Later in the fall, acts of violence began to be perpetrated upon the Mormon people who lived at a distance from Nauvoo; and threats of violence were frequent. In December of the year of which I am now writing--1843--a member of The Church living near Warsaw, by the name of Daniel Avery, and his son Philander, were kidnapped by Levi Williams, of Warsaw, John Elliot and others, and run across the Mississippi to Missouri, where for several weeks Daniel Avery was kept a prisoner in Clark County, while one Joseph McCoy was hunting up witnesses to prove that he had stolen a mare from him. Philander Avery escaped and returned to Illinois; but his father remained a prisoner, and suffered great cruelty at the hands of his captors. Finally, however, he was released by writ of _habeas corpus_, and went to Nauvoo where he made affidavit as to his treatment. Wild rumors abounded also as to what the Missourians intended to do; and some of the letters from Missouri that fell into Joseph's hands, through friends of his, threatened Illinois with invasion, and for a season it would seem that a border war was inevitable. Joseph was careful to keep Governor Ford informed as to all acts of violence perpetrated upon his people, and especially as to the threats of the Missourians respecting an attack, and went so far as to tender the services of the Legion to repel any attempted invasion of the State should it occur. Governor Ford, however, refused to believe there was any danger in the threats, and therefore would detail no portion of the Legion, or of the other State militia, to be ready for such an assault. A petition signed by nearly all the citizens of Nauvoo, asking the governor to issue no more warrants at the demand of Missouri for the arrest of Joseph Smith on the old charges, was presented to the executive, but the governor refused to give the people any encouragement that he would favorably entertain their suit. In the meantime another important event began to take shape. As the time of the presidential election was now approaching the probable candidates for the office began to be discussed. It was well known that the vote of the citizens of Nauvoo would be important, as it would most likely determine whether Illinois would go Whig or Democratic. The political friends of John C. Calhoun at Quincy, early perceived the importance of securing their favor, and began to work for it. A Colonel Frierson, of Quincy, the political friend of John C. Calhoun, expressed great sympathy for the Saints because of the injustice and persecution they had received at the hands of Missouri, and intimated to Brother Joseph L. Heywood that the Hon. B. Rhett, a representative from South Carolina to the United States Congress, and also a political friend to Mr. Calhoun, had expressed a willingness to present to Congress a memorial for a redress of wrongs suffered by the Saints in Missouri; but was careful to intimate to Brother Heywood, and through him to the citizens of Nauvoo, that he supposed that Mr. Calhoun would be a more acceptable candidate to them than Mr. Van Buren. Colonel Frierson afterwards went to Nauvoo, met in council with the leading citizens, and drafted a memorial to Congress; a copy of which he took with him to Quincy to obtain signers, but I think it never reached the House of Representatives. The incident, however, suggested to the Prophet the propriety of addressing letters to each of the candidates for the presidency--five in number, viz.,--John C. Calhoun, Lewis Cass, Richard M. Johnson, Henry Clay and Martin Van Buren--to ascertain what policy they would adopt respecting the Saints and redressing the wrongs done them by Missouri. Only two out of the number, however, gave a reply. They were Calhoun and Clay. The former was of the opinion that the general government possessed such limited and specific powers, that the Missouri troubles did not come within its jurisdiction. As to his treatment of the Latter-day Saints, as the Constitution and the laws of the Union made no distinction between citizens of different religious creeds, he should make none; but so far as the executive was concerned all should have the full benefit of both, and none should be exempted from their operation. [2] Clay partially disclaimed being a candidate for the presidency, but said if he ever entered into that high office, he must do so free and unfettered, with no guarantees but such as might be drawn from his whole life, character and conduct. But he was careful to say, that he had watched the progress of the Saints, and sympathized with them in their sufferings under injustice, which had been inflicted upon them; and thought that they, in common with other religious communities, should enjoy the security and protection of the Constitution and laws. To these letters the Prophet Joseph wrote scathing replies. The particular portion of Calhoun's answer with which he dealt, was that which claimed that the general government had no jurisdiction in the case of the Saints and Missouri, and handled rather severely the senator's doctrine of the limited powers of the general government. [3] In reply to Henry Clay he dealt chiefly with his "no pledge nor guarantee" doctrine, only such as could be drawn from his whole life, character and conduct; and drew such a picture of that statesman's past conduct, that the Kentucky senator could not feel flattered withal, to say the least; and in good round terms he denounced the subterfuges of politicians, and demanded of the nation justice in behalf of his afflicted people. In reading this correspondence one cannot but think that the Prophet is unnecessarily harsh of expression, and some phrases we cannot help but feel are certainly unworthy of him. The faults of these letters, however, are not so much the fault of the individual as the fault of the times. Those were days when moderation in language was certainly not characteristic of the political literature of the times. Personal abuse often seems to have been mistaken for argument, and severity of expression was often thought to out-weigh reason. One other thing should be remembered also, and that is the Prophet Joseph very largely depended upon others for the expression, for the literary form of those ideas which he advanced, and these secondary persons yielded too often to the spirit of the times in what they set down as coming from the Prophet. When it was ascertained that from none of the candidates in the field, the citizens of Nauvoo could hope for assistance in obtaining justice for the wrongs they suffered in Missouri, Joseph allowed a convention at Nauvoo to put his name in nomination for the office of president; and he published his "Views on the Powers and Policy of the Government of the United States," a document of great strength and one which excited considerable comment from the press of the country, very much of which was favorable. In this document the Prophet-candidate reviews the growth and development of the American government until it reached the "_Acme_ of American glory, liberty, and prosperity" under the administration of General Jackson; and then the beginning of its decline under the "withering touch of Martin Van Buren." He advocated prison reform. Advised the people of the south to petition their respective legislatures to abolish slavery by the year 1850, or now, "and save the abolitionist from reproach and ruin, infamy and shame." He recommended the payment of a reasonable price to the slave-holders of the south for their slaves, to be paid by the surplus revenue, arising from the sale of public lands, and reduction in the wages paid to congress-men. The southern people, said he, are hospitable and noble. They will help to rid so free a country of every vestige of slavery, whenever they are assured of an equivalent for their property. He recommended more economy in the national and state governments, and more equality among the people. For the accommodation of the people he proposed the establishment of a national bank, with branches in each State, the directors thereof to be elected yearly by the people; and the profits arising from the business to be used as revenue, in defraying the expenses of government, the profits from the branch banks, being used in the respective States where they existed; and those arising from the parent institution by the general government; and reduce taxation to the extent of the net profits of these institutions. In the light of the experience he and the Latter-day Saints had passed through in Missouri, he advocated the idea of giving the president full power to send an army to suppress mobs, "and appealed to the States to repeal that relic of folly," which made it necessary for the governor of a State to make a demand of the president for troops in case of invasion or rebellion. "The governor himself," he goes on to say, "may be a mobber; and instead of being punished, as he should be, for murder or treason, he may destroy the very lives, rights and property he should protect." He favored the annexation of Texas, and the extension of the authority of the United States over contiguous territory on the west, and said: When a neighboring realm petitioned to join the Union of the Sons of Liberty, my voice would be, _come_--yea, come Texas, come Mexico, come Canada, and come all the world; let us be brethren, let us be one great family, and let there be a universal peace. [4] On the seventeenth of June, 1844, a State convention was held at Nauvoo, which ratified the views of Joseph on the "Powers and Policy of the Government," passed a series of resolutions inviting all men of all parties to assist in the work of reforming the government, and in a formal manner putting in nomination General Joseph Smith for President of the United States, and Sidney Rigdon for vice-president. James Arlington Bennett, of New York, was asked to take the second place on the ticket first; but, he being of foreign birth, was not eligible. Then the position was offered to Colonel Solomon Copeland, but for some reason he did not accept; so the next choice was Sidney Rigdon, who by that time had removed from Nauvoo to Pennsylvania. Arrangements were entered into, to hold a national convention in New York on the thirteenth of July following, and preparations were made for an active campaign in favor of the Prophet-nominee; but before the time for the national convention had arrived, the standard bearer of the new party of reform, Jeffersonian Democracy, [5] free trade and sailors' rights, fell pierced by assassins' bullets--the victim of a cruel mob. Of course Joseph had no hope that he would be elected to the presidency, but by becoming a candidate, he gave the citizens of Nauvoo an opportunity to act consistently with their views of what ought to be done for the general good of the nation, and at the same time, avoid the wrath of the political parties in the State of Illinois by affiliating with neither of them in the ensuing election; for whenever they voted with one of those parties the other became enraged and _vice versa_. Doubtless the best reasons for, and the best justification of, this movement on the part of the people of Nauvoo is to be found in an editorial article from the _Times and Seasons_ for February, 1844--with which I close this chapter: WHO SHALL BE OUR NEXT PRESIDENT? This is an inquiry which to us as a people is a matter of the most paramount importance, and requires our most serious, calm, and dispassionate reflection. Executive power, when correctly wielded, is a great blessing to the people of this great commonwealth, and forms one of the firmest pillars of our confederation. It watches the interests of the whole community with a fatherly care; it wisely balances the other legislative powers when overheated by party spirit or sectional feeling; it watches with jealous care our interests and commerce with foreign nations, and gives tone and efficacy to legislative enactments. The President stands at the head of these United States, and is the mouth-piece of this vast republic. If he be a man of an enlightened mind and a capacious soul,--if he be a virtuous man, a statesman, a patriot, and a man of unflinching integrity,--if he possess the same spirit that fired the souls of our venerable sires, who founded this great commonwealth, and wishes to promote the universal good of the whole republic, he may indeed be made a blessing to the community. But if he prostrates his high and honorable calling to base and unworthy purposes,--if he makes use of the power which the people have placed in his hands for their interests to gratify his ambition, for the purpose of self-aggrandizement or pecuniary interest,--if he meanly panders with demagogues, loses sight of the interest of the nation, and sacrifices the Union on the altar of sectional interests or party views, he renders himself unworthy of the dignified trust reposed in him, debases the nation in the eyes of the civilized world, and produces misery and confusion at home. "When the wicked rule the people mourn." There is perhaps no body of people in the United States who are at the present time more interested about the issue of the presidential contest than are the Latter-day Saints. And our situation in regard to the two great political parties is a most novel one. It is a fact well understood that we have suffered great injustice from the State of Missouri, that we petitioned to the authorities of that State for redress in vain, that we have also memorialized Congress under the late administration, and have obtained the heartless reply that "Congress has no power to redress your grievances." After having taken all the legal and constitutional steps that we can, we are still groaning under accumulated wrongs. Is there no power anywhere to redress our grievances? Missouri lacks the disposition, and Congress lacks both the disposition and power (?); and thus fifteen thousand inhabitants of these United States can with impunity be dispossessed of their property; have their houses burned, their property confiscated, many of their numbers murdered, and the remainder driven from their homes and left to wander as exiles in this boasted land of freedom and equal rights: and after appealing again and again to the legally constituted authorities of our land for redress, we are coolly told by our highest tribunals, "We can do nothing for you." We have paid hundreds of thousands of dollars into the coffers of Congress for their lands, and they stand virtually pledged to defend us in our rights, but they have not done it. If a man steals a dollar from his neighbor, or steals a horse or a hog, he can obtain redress; but we have been robbed by wholesale, the most daring murders have been committed, and we are coolly told that we can obtain no redress. If a steamboat is set on fire on our coast by foreigners, even when she is engaged in aiding and abetting the enemies of that power, it becomes a matter of national interference and legislation; or if a foreigner, as in the case of McLeod, is taken on our land and tried for supposed crimes committed by him against our citizens, his nation interferes, and it becomes a matter of negotiation and legislation. But our authorities can calmly look on and see the citizens of a country butchered with impunity: they can see two counties dispossessed of their inhabitants, their houses burned, and their property confiscated; and when the crys of fifteen thousand men, women and children salute their ears, they deliberately tell us that we can obtain no redress! Hear it, therefore, ye mobbers! Proclaim it to all the scoundrels in the Union! Let a standard be erected around which shall rally all the renegadoes of the land: assemble yourselves and rob at pleasure; murder till you are satisfied with blood; drive men, women and children from their homes: there is no law to protect them, and Congress has no power to redress their grievances; and the great father of the Union (the President) has not got an ear to listen to their complaints. What shall we do under this state of things? In the event of either of the prominent candidates, Van Buren or Clay, obtaining the presidential chair, we should not be placed in any better situation. In speaking of Mr. Clay, his politics are diametrically opposed to ours. He inclines strongly to the old school of Federalists, and as a matter of course would not favor our cause; neither could we conscientiously vote for him. And we have yet stronger objections to Mr. Van Buren on other grounds. He has sung the old song of Congress--"Congress has no power to redress your grievances." But did the matter rest here, it would not be so bad. He was in the presidential chair at the time of our former difficulties. We appealed to him on that occasion, but we appealed in vain, and his sentiments are yet unchanged. But all these thing are tolerable in comparison to what we have yet to state. We have been informed from a respectable source that there is an understanding between Mr. Benton, of Missouri, and Mr. Van Buren, and a conditional compact entered into, that if Mr. Benton will use his influence to get Mr. Van Buren elected, Van Buren, when elected, shall use his executive influence to wipe away the stain from Missouri by a further persecution of the Mormons, and wreaking out vengeance on their heads, either by extermination or by some other summary process. We could scarcely credit the statement; and we hope yet for the sake of humanity, that the suggestion is false: but we have too good reason to believe that we are correctly informed. If, then, this is the case can we conscientiously vote for a man of this description, and put the weapon in his hands to cut our throats with? We cannot. And however much we might wish to sustain the Democratic nomination, we cannot--we will not vote for Van Buren. Our interests, our property, our lives, and the lives of our families are too dear to us to be sacrificed at the shrine of party spirit and to gratify party feelings. We have been sold once in the State of Missouri, and our liberties bartered away by political demagogues, through executive intrigue, and we wish not to be betrayed again by Benton and Van Buren. Under these circumstances, the question again arises, Whom shall we support? General Joseph Smith--a man of sterling worth and integrity and of enlarged views--a man who has raised himself from the humblest walks in life to stand at the head of a large, intelligent, respectable and increasing society, that has spread not only in this land, but in distant nations,--a man whose talents and genius are of an exalted nature, and whose experience has rendered him in every way adequate to the onerous duty. Honorable, fearless, and energetic, he would administer justice with an impartial hand, and magnify and dignify the office of Chief magistrate of this land; and we feel assured that there is not a man in the United States more competent for the task. One great reason that we have for pursuing our present course is, that at every election we have been made a political target for the filthy demagogues in the country to shoot their loathsome arrows at. And every story has been put into requisition to blast our fame from the old fabrication of "walk on the water" down to "the murder of ex-Governor Boggs." The journals have teemed with this filthy trash, and even men who ought to have more respect for themselves--men contending for the gubernatorial chair have made use of terms so degrading, so mean, so humiliating, that a Billingsgate fisherwoman would have considered herself disgraced with. We refuse any longer to be thus bedaubed for either party. We tell all such to let their filth flow in its own legitimate channel, for we are sick of the loathsome smell. Gentlemen, we are not going either to "murder ex-Governor Boggs, nor a Mormon in this State for not giving us his money," nor are we going to "walk on the water," nor "drown a woman," nor "defraud the poor of their property," nor send "destroying angels after General Bennett to kill him," nor "Marry spiritual wives," nor commit any other outrageous act this election to help any party with. You must get some other persons to perform these kind offices for you for the future. We withdraw. Under existing circumstances, we have no other alternative; and if we can accomplish our object, well: if not, we shall have the satisfaction of knowing that we have acted conscientiously, and have used our best judgment. And if we have to throw away our votes, we had better do so upon a worthy rather than upon an unworthy individual, who might make use of the weapon we put in his hand to destroy us with. Whatever may be the opinions of men in general in regard to Mr. Smith, we know that he needs only to be known to be admired; and that it is the principles of honor, integrity, patriotism, and philanthropy that have elevated him in the minds of his friends; and the same principles, if seen and known, would beget the esteem and confidence of all the patriotic and virtuous throughout the Union. Whatever, therefore, be the opinions of other men our course is marked out, and our motto from henceforth will be--GENERAL JOSEPH SMITH. Footnotes 1. History of Joseph Smith, Mill. Star, vol. xxi, p. 668. The remarks were made at a public meeting soon after the Prophet's release by the municipal court of Nauvoo from the custody of Reynolds and Wilson. 2. See Appendix I. 3. See Appendix II. 4. See Appendix III. 5. The fifth resolution adopted at the Nauvoo convention read as follows: _Resolved_, that the better to carry out the principles of liberty and equal rights, Jeffersonian Democracy, free trade, and sailors' rights, and the protection of person and property, we will support General Joseph Smith for the President of the United States at the ensuing election. CHAPTER XXXIV. THE PROJECTED MOVEMENT TO THE WEST. AS an evidence that the Prophet entertained no thought of success in his candidacy for the office of Chief Executive, we may mention the fact that, during the time that vigorous preparations were being made for the presidential canvass, he was setting on foot a scheme for taking the body of The Church into the west to settle Oregon. On the twentieth of February, 1844, the Prophet in his journal says: "I instructed the Twelve Apostles to send out a delegation, and investigate the location of California and Oregon, and hunt out a good location, where we can remove to, after the temple is completed, and where we can build a city in a day, and have a government of our own, get up into the mountains, where the devil cannot dig us out, and live in a healthy climate, where we can live as old as we have a mind too." In accordance with that instruction, the Twelve called the council on the twenty-first, and Jonathan Dunham, Phinehas H. Young and David Fullmer volunteered to go; and Alphonzo Young, James Emmett, George D. Watt, and Daniel Spencer were called to go. Subsequently a memorial was drawn up by the Prophet, asking Congress to pass an enactment, authorizing him to raise a company for the purpose of establishing colonies in that vast, unsettled section of the country in the far West, known under the general name of Oregon. At that time there was no particular government existing in the region to which the names Oregon and California were loosely given. Nor was it certain whether that country would fall into the possession of England or the United States, as the northern boundary line question was then unsettled, and England and the United States held the country by a treaty of joint occupancy. As the Prophet preferred having an assurance of protection from the government on his enterprise, he asked Congress to pass the act before alluded to. Orson Pratt and John E. Page, two of the Twelve, went to Washington in the interest of this scheme, and urged its consideration among the Congressmen. Subsequently, in April, 1844, Orson Hyde was sent to Washington in the interest of the same great project; and through the influence of Mr. Hoge, Representative to Congress from the district in which Nauvoo was included. Mr. Hardin, and Stephen A. Douglass, succeeded in approaching a number of members of Congress on the subject but received small encouragement, as Congressmen then, as now, were extremely cautions in engaging in anything affecting their reputation and prospects for political preferment for the future. But however much these men objected to advocating anything which looked like favoring openly the scheme of the Prophet, they all concurred in affirming that he had the right to lead his people to Oregon to settle, and the government would protect them. Stephen A. Douglass remarked, that if he could command the following that Mr. Smith could, he would resign his seat in Congress, to go to the West. On this subject Orson Hyde made two exhaustive reports to the Prophet in letters from Washington, which I here insert: WASHINGTON, April 25th, 1844. HON. SIR,--I take the liberty to transmit through you to the council of our Church the result of my labors thus far. I arrived in this place on the 23rd instant, by way of Pittsburgh, Philadelphia, and New Jersey. I found Elder Orson Pratt here, Elder Page having been called home to Pittsburgh on account of his wife's ill health. Elder O. Pratt has been indefatigable in his exertions in prosecuting the business entrusted to his charge. His business has been before the Senate, and referred to the committee on the judiciary; and the report of said committee is not yet rendered, which is the cause of his delay in writing to you. Yesterday we conversed with Messrs. Hoge, Hardin, Douglass, and Wentworth, and last evening we spent several hours with the Hon. Mr. Semple They all appear deeply interested in the Oregon question, and received us with every demonstration of respect that we could desire. Mr. Hoge thought that the bill would not pass, from the fact that there already exists between England and America a treaty for the joint occupancy of Oregon, and that any act of our Government authorizing an armed force to be raised, and destined for that country, would be regarded by England as an infraction of that treaty, and a cause of her commencing hostilities against us. But my reply was, These volunteers are not to be considered any part or portion of the army of the United States, neither acting under the direction or authority of the United States; and, said I, for men to go there and settle in the character of emigrants cannot be regarded by our Government as deviating in the least degree from her plighted faith, unless she intends to tamely submit to British monopoly in that country. Mr. H., said he would present the memorial, if we desired it. I thanked him for his kind offer, but observed that I was not yet prepared for the bill to be submitted, but wished to elicit all the facts relative to the condition of Oregon, and also advise with many other members relative to the matter; and we could better determine then how the bill should be introduced. We do not want it presented and referred to a standing committee, and stuck away with five or ten cords of petitions, and that be the last of it; but we want the memorial read, a move made to suspend the rules of the house, and the bill printed, etc. Mr. Wentworth said--"I am for Oregon anyhow. You may set me down on your list, and I will go for you if you will go for Oregon." Judge Douglass has been quite ill, but is just recovered; he will help all he can; Mr. Hardin likewise. But Major Semple says that he does not believe anything will be done about Texas or Oregon this session, for it might have a very important effect upon the presidential election; and politicians are slow to move when such doubtful and important matters are likely to be affected by it. He says that there are already two bills before the house for establishing a territorial government in Oregon, and to protect the emigrants there; and now he says, Were your bill to be introduced, it might be looked upon that you claimed the sole right of emigrating to and settling that new country to the exclusion of others. He was in favor of the Oregon being settled, and he thought the bills already before the house would extend equal protection to us; and equal protection to every class of citizens was what the government could rightly do; but particular privileges to any one class they could not rightly do. I observed that the bill asked for no exclusive rights. It asks not for exclusive rights in Oregon, neither do we wish it. Other people might make a move to Oregon, and no prejudices bar their way, and their motives would not be misinterpreted. But, said I, Missouri knows her guilt; and should we attempt to march to Oregon without the government throwing a protective shield over us, Missouri's crimes would lead her first to misinterpret our intentions, to fan the flame of popular excitement against us, and scatter the firebrands of a misguided zeal among the combustible materials of other places, creating a flame too hot for us to encounter--too desolating for us to indulge the hope of successfully prosecuting the grand and benevolent enterprise we have conceived. We have been compelled to relinquish our rights in Missouri. We have been forcibly driven from our homes, leaving our property and inheritances as spoil to the oppressor; and more or less in Illinois we have been subject to the whims and chimeras of illiberal men, and to threats, to vexatious prosecutions, and lawsuits. Our government professes to have no power to help us, or to redress the wrongs which we have suffered; and we now ask the government to protect us while raising our volunteers. And when we get into Oregon we will protect ourselves and all others who wish our protection. And after subduing a new country, encountering all its difficulties and hardships, and sustaining the just claims of our nation to its soil, we believe that the generosity of our government towards us will be equal to our enterprise and patriotism, and that they will allow us a grant or territory of land, which will be both honorable in them and satisfactory to us. This, he says, is all very just and reasonable. But still he thinks that Congress will take no step in relation to Oregon, from the fact that his resolution requesting the President of the United States to give notice to the British government for the abolition of the treaty of joint occupation was voted down; and while that treaty is in force, our government dare do nothing in relation to that country. This resolution was introduced by Mr. Semple to pave the way for the passage of those bills in relation to a territorial government in Oregon. All our members join in the acknowledgement that you have an undoubted right to go to Oregon with all the emigrants you can raise. They say the existing laws protect you as much as law can protect you; and should Congress pass an additional law, it would not prevent wicked men from shooting you down as they did in Missouri. All the Oregon men in Congress would be glad if we would go to that country and settle it. I will now give you my opinion in relation to this matter. It is made up from the spirit of the times in a hasty manner, nevertheless I think time will prove it correct:--That Congress will pass not act in relation to Texas or Oregon at present. She is afraid of England, afraid of Mexico, afraid the presidential election will be twisted by it. The members all appear like unskillful players at checkers--afraid to move, for they see not which way to move advantageously. All are figuring and playing round the grand and important questions. In the days of our Lord the people neglected the weightier matters of the law, but tithed mint, rue, anise, and cummin; but I think here in Washington they do little else than tithe the _mint_. A member of Congress is in no enviable situation: if he will boldly advocate true principles, he loses his influence and becomes unpopular; and whoever is committed and has lost his influence has no power to benefit his constituents, so that all go to figuring and playing round the great points. Mr. Semple said that Mr. Smith could not constitutionally be constituted a member of the army by law; and this, if nothing else, would prevent its passage. I observed that I would in that case strike out that clause. Perhaps I took an unwarrantable responsibility upon myself; but where I get into a straight place, I can do no better than act according to what appears most correct. I do not intend the opinion that I have hastily given shall abate my zeal to drive the matter through, but I have given the opinion for your benefit, that your indulgence of the hope that Congress will do something for us may not cause you to delay any important action. There is already a government established in Oregon to some extent; magistrates have been chosen by the people, &c. This is on the south of the Columbia. North of that river the Hudson Bay Company occupy. There is some good country in Oregon, but a great deal of sandy, barren desert. I have seen a gentleman who has been there, and also in California. The most of the settlers in Oregon and Texas are our old enemies, the mobocrats of Missouri. If, however, the settlement of Oregon and Texas be determined upon, the sooner the move is made the better; and I would not advise any delay for the action of our government, for there is such a jealousy of our rising power already, that government will do nothing to favor us. If the Saints possess the kingdom, I think they will have to take it; and the sooner it is done the more easily it is accomplished. Your superior wisdom must determine whether to go to Oregon, to Texas, or to remain within these United States, and send forth the most efficient men to build up churches, and let them remain for the time being; and in the meantime send some _wise_ men among the Indians, and teach them civilization and religion, to cultivate the soil, to live in peace with one another and with all men. But whatever you do, don't be deluded with the hope that government will foster us, and thus delay an action which the present is the most proper time that ever will be [in which to accomplish it.--R.] Oregon is becoming a popular question; the fever of emigration begins to rage. If the Mormons become the early majority, others will not come; if the Mormons do not become an early majority, the others will not allow us to come. Elder Pratt is faithful, useful, and true; he has got the run of matters here very well, and is with me in all my deliberations, visitings, &c. Major Semple goes with us this evening to introduce us to the President, and to view the White House. My heart and hand are with you. May heaven bless you and me. As ever, I am ORSON HYDE. To the council of The Church of Jesus Christ of Latter-day Saints. Also the following letter:-- WASHINGTON, April 26, 1844. DEAR SIR,--Today I trouble you with another communication, which you will please have the goodness to lay before our council. We were last evening introduced to the President at the White House by the politeness of Major Semple, where we spent an hour very agreeably. The President is a very plain, homespun, familiar, farmer-like man. He spoke of our troubles in Missouri, and regretted that we had met with such treatment. He asked us how we were getting along in Illinois. I told him that we were contending with the difficulties of a new country, and laboring under the disadvantageous consequences of being driven from our property and homes in Missouri. We have this day had a long conversation with Judge Douglass. He is ripe for Oregon and the California. He said he would resign his seat in Congress if he could command the force that Mr. Smith could, and would be on the march to that country in a month. I learn that the eyes of many aspiring politicians in this place are now upon that country, and that there is so much jealousy between them that they will probably pass no bill in relation to it. Now all these politicians rely upon the arm of our government to protect them there; and if government were to pass an act establishing a territorial government west of the Rocky Mountains there would be at once a tremendous rush of emigration; but if government pass no act in relation to it, these men have not stamina or sufficient confidence in themselves and their own resources to hazard the enterprise. The northern Whig members are almost to a man against Texas and Oregon; but should the present administration succeed in annexing Texas, then all the Whigs would turn round in favor of Oregon; for if Texas be admitted, slavery is extended to the south; then free States must be added to the west to keep up a balance of power between the slave and the free States. Should Texas be admitted, war with Mexico is looked upon as inevitable. The Senate have been in secret session on the ratification of the treaty of annexation; but what they did we cannot say. General Gaines, who was boarding at the same house with Judge Douglass, was secretly ordered to repair to the Texan frontier four days ago, and left immediately. I asked Judge D. if he did not speak loud for annexation. He says, no. Santa Anna, being a jealous, hot-headed pate, might be suspicious the treaty would be ratified by the Senate, and upon mere suspicion might attempt some hostilities, and Gaines had been ordered there to be on the alert and ready for action if necessary. Probably our navy will in a few days be mostly in the Gulf of Mexico. There are many powerful checks upon our government, preventing her from moving in any of these important matters; and for aught I know, these checks are permitted, to prevent our government from extending her jurisdiction over that territory which God designs to give to His Saints. Judge Douglass says he would equally as soon go to that country without an act of Congress as with; 'and that in five years a noble State might be formed; and then, if they would not receive us into the Union, we would have a government of our own.' He is decidedly of the opinion that congress will pass no act in favor of any particular man going there; but he says if any man will go, and desires that privilege, and has confidence in his own ability to perform it he already has the right, and the sooner he is off the better for his scheme. It is the opinion here among politicians that it will be extremely difficult to have any bill pass in relation to the encouragement of emigration to Oregon; but much more difficult to get a bill passed designating any particular man to go. But all concur in the opinion that we are authorized already. In case of a removal to that country, Nauvoo is the place of general rendezvous. Our course from thence would be westward through Iowa, bearing a little north until we came to the Missouri river, leaving the State of Missouri on the left, thence onward till we come to the Platte, thence up the north fork of the Platte to the mouth of Sweetwater river in longitude 107 45' W., and thence up said Sweetwater river to the South Pass of the Rocky Mountains, about eleven hundred miles from Nauvoo; and from said South Pass in latitude 42 28' north to the Umpaque and Klamet valleys in Oregon, bordering on California, is about 600 miles, making the distance from Nauvoo to the best portions of Oregon 1,700 miles. There is no government established there; and it is so near California that when a government shall be established there, it may readily embrace that country likewise. There is much barren country, rocks, and mountains, in Oregon; but the valleys are very fertile. I am persuaded that Congress will pass no act in relation to that country, from the fact that the resolution requesting the President to give notice to the British government for the discontinuance of the treaty of joint occupation of Oregon was voted down with a rush; and this notice must be given before any action can be had, unless Congress violates the treaty; at least so say the politicians here. Judge Douglass has given me a map of Oregon, and also a report on an exploration of the country lying between the Missouri river and the Rocky Mountains on the line of the Kansas and Great Platte rivers, by Lieutenant J. C. Fremont, of the corps of topographical engineers. On receiving it I expressed a wish that Mr. Smith could see it. Judge D. says it is a public document, and I will frank it to him. I accepted his offer, and the book will be forthcoming to him. The people are so eager for it here that they have even stolen it out of the library. The author is Mr. Benton's son-in-law. Judge D. borrowed it of Mr. B. I was not to tell anyone in this city where I got it. The book is a most valuable document to any one contemplating a journey to Oregon. The directions which I have given may not be exactly correct, but the book will tell correctly. Judge D. says he can direct Mr. Smith to several gentlemen in California who will be able to give him any information on the state of affairs in that country; and when he returns to Illinois, he will visit Mr. Smith. Brother Pratt and myself drafted a bill this morning, and handed it in to the committee on the judiciary from the Senate, asking an appropriation of two million dollars for the relief of the sufferers among our people in Missouri in 1836-9, to be deposited in the hands of the city council of Nauvoo, and by them dealt out to the sufferers in proportion to their loss. We intend to tease them until we either provoke them or get them to do something for us. I have learned this much--that if we want Congress to do anything for us in drawing up our memorial, we must not ask what is right in the matter, but we must ask what kind of a thing will Congress pass? Will it suit the politics of the majority? Will it be popular or unpopular? For you might as well drive a musket ball through a cotton bag, or the Gospel of Christ through the heart of a priest, case-hardened by sectarianism, bigotry, and superstition, or a camel through the eye of a needle, as to drive anything through Congress that will operate against the popularity of politicians. I shall probably leave here in a few days, and Brother Pratt will remain. I go to get money to sustain ourselves with. I shall write again soon, and let you know what restrictions, if any, are laid upon our citizens in relation to passing through the Indian territories. I shall communicate everything I think will benefit. In the meantime if the council have any instructions to us, we shall be happy to receive them here or at Philadelphia. John Ross is here; we intend to see him. It is uncertain when Congress rises. It will be a long pull in my opinion. As ever, I am, Yours sincerely, ORSON HYDE. Elder Pratt's best respects to the brethren. An event soon afterwards took place in the House of Representatives before the Prophet's petition was introduced, which put at rest all hopes of Congress doing anything at that time in relation to the Oregon territory. A resolution was introduced giving Great Britain notice that the treaty of joint occupancy of that country was at an end, but it was promptly voted down. That virtually served public notice that the Oregon question was not to be reopened by Congress, at least not until the conclusion of the presidential election. Sufficient may be gathered from what is set down in the above, to prove that the mind of the Prophet Joseph was bent on establishing his people in the West--somewhere in the Rocky Mountains--so soon as they could complete the temple. The subject began to take possession of his mind wholly. Some eighteen months before his formal appeal to Congress, for the privilege of settling with his people in the far West, under the protecting aegis of the general government, _viz_., on the sixth of August, 1842, he prophesied, that his people would continue to suffer much persecution, and at last be driven to the Rocky Mountains. This is the prophecy as it stands in the Prophet's journal: Saturday, sixth, [August]. Passed over the river to Montrose, Iowa, in company with General Adams, Colonel Brewer, and others, and witnessed the installation of the officers of the Rising Sun Lodge, of Ancient York Masons, at Montrose, by General James Adams, Deputy Grand Master of Illinois. While the Deputy Grand Master was engaged in giving the requisite instruction to the Master elect, I had a conversation with a number of brethren in the shade of the building on the subject of our persecutions in Missouri, and the constant annoyance which has followed us since we were driven from that State. I prophesied that the Saints would continue to suffer much affliction and would be driven to the Rocky Mountains, many would apostatize, others would be put to death by our persecutors, or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in making settlements and build cities, and see the Saints become a mighty people in the midst of the Rocky Mountains. [1]--_Millennial Star, Vol. xix, page 630_. As persecution in Illinois grew more relentless, and mobocrats more bold, until the whole horizon appeared black, and threatening with hatred toward the citizens of Nauvoo, the Prophet told them repeatedly it was "light in the west." Footnotes 1. See the author's work, "Succession in the Presidency," where the subject is more exhaustively considered. CHAPTER XXXV. THE STANDARD OF PEACE. MEANTIME the people of Nauvoo, with the Prophet as chief mover in the matter, sought to establish peaceful relations with their neighbors. Armed conflict with surrounding peoples, or with any people, was no part of the policy of Joseph Smith; and no part of the work that he had in hand. It is true that it may be said of the work he introduced, as Jesus said of the work which He began by His personal ministry that it brought not peace but a sword; [1] in each case, however, "the sword" has been found in the hands, not of those who have accepted the Gospel, but in the hands of those who have rejected it, and opposed it, and made war upon it. Early in the history of the work brought forth by Joseph Smith the Lord commanded His servants to "renounce war and proclaim peace;" [2] and true to this spirit of the work the Prophet especially sought for peace. In the _Warsaw Signal_ of the 14th of February Governor Ford published the following letter to the citizens of Hancock County, in the hope, evidently, of quelling the threatening storm: SPRINGFIELD, January 29, 1844. DEAR SIR,--I have received the copy of the proceedings and resolutions of a meeting of the citizens of Hancock County, which you did me the honour to send me. I have observed with regret that occasions have been presented for disturbing the peace of your county; and if I knew what I could legally do to apply a corrective, I would be very ready to do it. But if you are a lawyer or at all conversant with the law, you will know that, I as a governor, have no right to interfere in your difficulties. As yet, I believe that there has been nothing like war among you; and I hope that all of you will have the good sense to see the necessity of preserving peace. If there is anything wrong in the Nauvoo charters, or in the mode of administering them, you will see that nothing short of legislative or judicial power is capable of enforcing a remedy. I myself had the honor of calling the attention of the Legislature to this subject at the last session; but a large majority of both political parties in that body either did not see the evil which you complain of, or, if they did, they repeatedly refused to correct it. And yet a call is made upon me, to do that which all parties refused to do at the last session. I have also been called upon to take away the arms from the _Mormons_, to raise the militia to arrest a supposed fugitive, and in fact to repeal some of the ordinances of the city of Nauvoo. Hancock County is justly famed for its intelligence; and I cannot believe that any of its citizens are so ignorant as not to know that I have no power to do these things. The absurd and preposterous nature of these requests gave some color to the charge that they are made for political effect only. I hope that this charge is untrue: for, in all candor, it would be more creditable to those concerned to have their errors attributed to ignorance than to a disposition to embroil the country in the horrors of war for the advancement of party ends. But if there should be any truth in the charge, (which God forbid) I affectionately entreat all the good citizens engaged in it to lay aside their designs and yield up their ears to the voice of justice, reason and humanity. All that I can do at present is to admonish both parties to beware of carrying matters to extremity. Let it come to this--let a state of war ensue, and I will be compelled to interfere with executive power. In that case also, I wish, in a friendly, affectionate, and candid manner, to tell the citizens of Hancock County, _Mormons_ and all, that my interference will be against those who shall be the first transgressors. I am bound by the laws and Constitution to regard you all as citizens of the State, possessed of equal rights and privileges, and to cherish the rights of one as dearly as the rights of another. I can know no distinction among you except that of assailant and assailed. I hope, dear sir, you will do me the favor to publish this letter in the papers of your county, for the satisfaction of all persons concerned. I am, with the highest respect, Your obedient servant, THOMAS FORD. To this letter three days later the Prophet-mayor made the following response in the _Nauvoo Neighbor_, under the caption PACIFIC INNUENDO. The very candid, pacific and highly creditable _advice_ which Governor Ford has done himself the honor to address to "the citizens of Hancock County, 'Mormons and all,'" and which appears in the _Warsaw Signal_ of the 14th instant, is, like the balm of Gilead, well calculated to ease the pain which has troubled the heads and hearts of the Carthagenians, Warsawvians and other over-jealous bodies for _weal and woe_. It certainly must be admitted, on all hands, that Governor Ford has exalted himself as a mediator, patriot, lawyer, governor, peacemaker, and friend of all, not only to magnify the law and make it honorable, but also in pointing out the _path of peace_. Such is what the Latter-day Saints have ever sought at the hands of those in authority; and with an approving conscience clear as the crystal spring, and with a laudable intention warm as the summer zephyr, and with a charitable prayer mellow as the morning dew, it is now our highest consolation to hope that all difficulties will cease, and give way to reason, sense, peace and goodwill. The Saints, if they will be humble and wise, can now _practice_ what they _preach_, and soften by good examples, rather than harden by a distinct course of conduct, the hearts of the people. For general information, it may be well to say that there has never been any cause for alarm as to the Latter-day Saints. The Legislature of Illinois granted a liberal charter for the city of Nauvoo; and let every honest man in the Union who has any knowledge of her say whether she has not flourished beyond the most sanguine anticipations of all. And while they witness her growing glory, let them solemnly testify whether Nauvoo has _wilfully injured_ the country, county or a single individual _one cent_. With the strictest scrutiny publish the facts, whether a particle of law has been evaded or broken: virtue and innocence need no artificial covering. Political views and party distinctions never should disturb the harmony of society; and when the whole truth comes before a virtuous people, we are willing to abide the issue. We will here refer to the _three late dismissals_ upon writs of _habeas corpus_, of Joseph Smith, when arrested under the requisitions of Missouri. The first, in June, 1841, was tried at Monmouth, before Judge Douglass, of the fifth judicial circuit; and as no exceptions have been taken to that decision by this State or Missouri, but Missouri had previously entered a _nolle prosequi_ on all the old indictments against the "Mormons" in the difficulties of 1838, it is taken for granted _that that decision was just_. The second, in December, 1842, was tried at Springfield before Judge Pope in the United States District Court; and from that honorably discharged, as no exceptions from any source have been made to those proceedings, it follows as a matter of course _that that decision was just_! And the third, in July, 1843, was tried at the city of Nauvoo, before the municipal court of said city; and as no exceptions to that discharge have been taken, and as the governor says there is "evidence on the other side to show that the sheriff of Lee County _voluntarily_ carried Mr. Reynolds (who had Mr. Smith in custody,) to the city of Nauvoo without any coercion on the part of any one" it must be admitted _that that decision was just_! But is any man still unconvinced of the justness of these strictures relative to the two last cases, let the astounding fact go forth, that _Orin Porter Rockwell_, whom Boggs swore was the principal in his assassination, and accessory to which Mr. Smith was arrested, _has returned home, "clear of that sin_." In fact, there was not a witness to get up an indictment against him. The Messrs. Averys, who were unlawfully transported out of this State, have returned to their families in peace; and there seems to be no ground for contention, no cause for jealousy, and no excuse for a surmise that any man, woman or child will suffer the least inconvenience from General Smith, the charter of Nauvoo, the city of Nauvoo, or even any of her citizens. There is nothing for a bone of contention! Even those ordinances which appear to excite the feeling of some people have recently been _repealed_; so that if the "intelligent" inhabitants of Hancock County want peace, want to abide by the governor's advice, want to have a character abroad grow out of their character at home, and really mean to follow the Savior's golden rule, "_To do unto others as they would wish others to do unto them_," they will be still _now_, and let their own works praise them in the gates of justice and in the eyes of the surrounding world. Wise men ought to have understanding enough to conquer men with kindness. "A soft answer turns away wrath," says the wise man; and it will be greatly to the credit of the Latter-day Saints to show the love of God, by now kindly treating those who may have, in an unconscious moment, done them wrong; for truly said Jesus, "_Pray for thine enemies_." Humanity towards all, reason and refinement to enforce virtue, and good for evil are so eminently designed to cure more disorders of society than an appeal to "arms," or even _argument_ untempered with _friendship_ and the "one thing needful," that no vision for the future, guideboard for the distant, or expositor for the present, need trouble any one with what he ought to do. His own good, his family's good, his neighbor's good, his country's good, and all good seem to whisper to every person--the governor has told you what to do--_now do it_. The Constitution expects every man to do his duty; and when he fails the law urges him; or, should he do too much, the same master rebukes him. Should reason, liberty, law, light and philanthropy now guide the destinies of Hancock County with as much sincerity as has been manifested for her notoriety or welfare, there can be no doubt that peace, prosperity and happiness will prevail, and that future generations as well as the present one will call Governor Ford a peacemaker. The Latter-day Saints will, at all events, and profit by the instruction, and call upon honest men to help them cherish all the love, all the friendship, all the courtesy, all the kindly feelings and all the generosity that ought to characterize _clever people_ in a clever neighborhood, and leave candid men to judge which tree exhibits the best fruit--the one with the most clubs and sticks thrown into its boughs and the grass trodden down under it, or the one with no sticks in it, some dead limbs and rank grass growing under it; for by their signs ye can know their fruit, and by the fruit ye know the trees. Our motto, then, is _Peace with all_! If we have joy in the love of God, let us try to give a reason of that joy, which all the world cannot gainsay or resist. And may be, like as when Paul started with recommendations to Damascus to persecute the Saints, some one who has raised his hand against us with letters to men in high places may see a light at noonday, above the brightness of the sun, and hear the voice of Jesus saying, "_It is hard for thee to kick against the pricks_." Intelligence is sometimes the messenger of safety. And, willing to aid the governor in his laudable endeavors to cultivate peace and honor the laws, believing that very few of the citizens of Hancock County will be found in the negative of such a goodly course; and considering his views a kind of manifesto, or olive leaf, which shows that there is rest for the soles of the Saints' feet, we give it a place in the _Neighbor_, wishing it God speed, and saying, _God bless good men and good measures!_ And as Nauvoo has been, so it will continue to be, a good city, affording a good market to a good country; and let those who do not mean to try the way of transgressors, say "_Amen_." In addition to this in a note to the editor of the _Neighbor_, he advised that he take no further editorial notice of the fulminations of the editor of the _Warsaw Signal_ against the people of Nauvoo, but recommended that the advice of Governor Ford be honored, and that friendship and peace be cultivated with all men. The Prophet went further than this. He tendered the olive branch of peace even to Missouri. He dictated the following to W. W. Phelps which was published under the title-- A FRIENDLY HINT TO MISSOURI. One of the most pleasing scenes that can transpire on earth, when a sin has been committed by one person against another, is, _to forgive that sin_; and then, according to the sublime and perfect pattern of the Savior, pray to our Father in heaven _to forgive also_. Verily, verily, such a friendly rebuke is like the mellow zephyr of summer's eve--it soothes, it cheers and gladdens the heart of the humane and the savage. Well might the wise man exclaim, "A soft answer turneth away wrath;" for men of sense, judgment, and observation, in all the various periods of time, have been witnesses, figuratively speaking, that _water, not wood, checks the rage of fire_. Jesus said, "Blessed are the peacemakers, for they shall be called the children of God." Wherefore, if the nation, a single state, community, or family ought to be grateful for anything, _it is peace_. Peace, lovely child of heaven!--peace, like light from the same great parent, gratifies, animates, and happifies the just and the unjust; and is the very essence of happiness below, and bliss above. He that does not strive with all his powers of body and mind, with all his influence at home and abroad, and to cause others to do so too, to seek peace and maintain it for his own benefit and convenience, and for the honor of his State, nation, and country, has no claim on the clemency of man; nor should he be entitled to the friendship of woman or the protection of government. He is the canker-worm to gnaw his own vitals, and the vulture to prey upon his own body; and he is, as to his own prospects and prosperity in life, a _felo-de-se_ of his own pleasure. A community of such beings are not far from hell on earth, and should be let alone as unfit for the smiles of the free or the praise of the brave. * * * * * * So much to preface this friendly hint to the State of Missouri; for, notwithstanding some of her private citizens and public officers have committed violence, robbery, and even murder upon the rights and persons of the Church of Jesus Christ of Latter-day Saints, yet compassion, dignity, and a sense of the principles of religion among all classes, and honor and benevolence, mingled with charity by high-minded patriots, lead me to suppose that there are many worthy people in that State who will use their influence and energies to bring about a settlement of all those old difficulties, and use all consistent means to urge the State, for her honor, prosperity, and good name, to restore every person she or her citizens have expelled from her limits, to their rights, and pay them all damage, that the great body of high-minded and well-disposed Southern and Western gentlemen and ladies--the real peacemakers of a western world, will go forth, good Samaritan-like, and pour in the oil and wine, till all that can be healed are made whole; and, after repentance, they shall be forgiven; for verily the Scriptures say, "Joy shall be in heaven over one sinner that repents, more than over ninety-and-nine just persons that need no repentance." * * * * * * When you meditate upon the massacre at Haun's mill, forget not that the constitution of your State holds this broad truth to the world, that none shall "be deprived of _life, liberty, or property_, but by the judgment of his peers or the law of the land." And when you assemble together in towns, countries, or districts, whether to petition your legislature to pay the damage the Saints have sustained in your State, by reason of oppression and misguided zeal, or to restore them to their rights according to Republican principles and benevolent designs, reflect, and make honorable, or annihilate, such statute law as was in force in your State in 1838,--viz., "If twelve or more persons shall combine to levy war against any part of the people of this State, or to remove forcibly out of the State or from their habitations, evidenced by taking arms and assembling to accomplish such purpose, every person so offending shall be punished by imprisonment in the penitentiary for a period not exceeding five years, or by a fine not exceeding five thousand dollars, and imprisonment in the county jail not exceeding six months." Finally, if honor dignifies an honest people, if virtue exalts a community, if wisdom guides great men, if principle governs intelligent beings, if humanity spreads comfort among the needy, and if religion affords consolation by showing that charity is the first, best, and sweetest token of perfect love, then, O ye good people of Missouri, like the woman in Scripture _who had lost one of her ten pieces of silver_, arise, search diligently till you find the lost piece, and then make a feast, and call in your friends for joy. With due consideration, I am the friend of all good men, JOSEPH SMITH. Nauvoo, Ill., March 8, 1843. Surely this was going as far in the interests of peace as men or God could require him to go; but alas! there was to be no peace. Footnotes 1. Matt. x: 34-40. 2. August, 1833, Doc. & Cov. Sec. xcviii. CHAPTER XXXVI. "IN PERIL AMONG FALSE BRETHREN." THE winter of 1843-4 was big with events affecting the destinies of Nauvoo. During that winter were set on foot conspiracies which culminated in the destruction of Nauvoo. Men who stood nearest to the Prophet Joseph, and who were bound in honor to defend his life, not bare the knives that were to strike him down, combined together in secret covenant for his overthrow. Owing to the constant efforts of the Prophet's enemies in Missouri, to capture him and drag him to Missouri where he might be murdered with impunity, the force of police in Nauvoo was increased by the appointment of forty night-guards to patrol the city. These made it less convenient for the conspirators, who worked, as men ever do when engaged in such business--in the darkness. The night guards several times came in contact with men moving about the city in a manner which, to say the least, was suspicious; and soon complaints were made by these same parties that the city government was arbitrary and oppressive; they claimed that these night-watchmen threatened their peace and even started rumors that Joseph had appointed them for the purpose of intimidation. Among others who complained of the appointment of night-watchmen was William Marks, president of the Nauvoo stake. Joseph, in the course of a speech made at a meeting of the city council at the time of the appointment of the special watchmen, referred to the danger of invasion from Missouri and incidentally remarked: "We have a Judas in our midst." This gave great offense to both William Marks and the Law brothers. The Prophet in his journal, when speaking of the circumstance, says: "What can be the matter with these men? Is it that the wicked flee when no man pursueth, that hit pigeons always flutter, that drowning men clutch at straws, or that Presidents Law and Marks are absolutely traitors to The Church, that my remarks should produce such excitement in their minds? Can it be possible that the traitor whom Porter Rockwell reports to me as being in correspondence with my Missouri enemies is one of my quorum [the First Presidency]? The people in the town were astonished, almost every man saying to his neighbor, 'Is it possible that Brother Law or Marks is a traitor, and would deliver Brother Joseph into the hands of his enemies in Missouri?' If not what can be the meaning of all this? The righteous are bold as a lion." [1] In the spring of 1844, the Prophet was apprised by two young men, Denison L. Harris and Robert Scott, the latter living in the family of William Law, of a secret movement then on foot to take his life, and the lives of several other leading men of The Church; among them the Prophet's brother, Hyrum. These young men were invited to the secret meetings by the conspirators, but before going, conferred with the Prophet, who told them to go, but to take no part in the proceedings of these wicked men against himself. They carried out his advice, and at the risk of their lives attended the secret meetings three times, and brought to Joseph a report of what they had witnessed. [2] In addition to the testimonies of these young men was that of M. G. Eaton, who expressed a willingness to make affidavit that there was a plot laid to kill Joseph Smith and others, and would give the names of those who had concocted it. There was also one A. B. Williams who said the same thing. These men went before Daniel H. Wells, at the time a justice of the peace, and made affidavit that such a plot as I have spoken of existed. In their statements they named as leaders of the movement, Chauncey L. Higbee, R. D. Foster, Joseph H. Jackson, and William and Wilson Law. These names correspond with those given by the young men before alluded to, except they also name Austin Cowles, a member of the High Council, at Nauvoo, as one of the active and leading conspirators. These statements were shortly confirmed by the action of the conspirators themselves, as they soon came out in open as well as secret opposition to the leading Church authorities; and in March a number of them were excommunicated for unchristianlike conduct. Among the number was William Law, a member in the First Presidency, his brother Wilson Law; the Higbee brothers, Chauncey L., and Francis M., and Dr. Robert D. Foster. An effort was made by these apostates to organize a church after the pattern of the true Church, by the appointment of apostles, prophets, presidents, etc., but it failed miserably, their following was insignificant. These men were desperately wicked; in addition to gross licentiousness they were guilty of theft and of counterfeiting money. They brought much reproach upon the city of Nauvoo, since their crimes were traced to her borders, and that fact went far towards undoing the city's reputation abroad. But though these men at one time, and indeed up to the time of their excommunication, held high official positions in The Church and the city, their wickedness was not sustained either by The Church laws or by the members of The Church, or citizens of Nauvoo. It was known that there existed a band of desperate men within the city, and these parties were suspected, but it required some time to obtain proof sufficiently positive to act upon; and where the counterfeiting was done was never learned. The mask having at last fallen from the faces of this coterie of men, they joined with the avowed enemies of the Saints outside of Nauvoo, and openly advocated the repeal of the city charter, which but a short time before they had assisted to obtain. They violated on several occasions the city ordinances, resisted the city officers, and threatened the life of the mayor. These disturbances led to the arrests and trials before the municipal court, from which the accused generally appealed to the circuit courts; and retaliated by counter arrests of the city authorities for false imprisonment, defamation of character, etc. In all these cases the power of the municipal courts to grant writs of _habeas corpus_ was freely exercised, and released the city authorities, as the actions were malicious, and without sufficient cause on which to base the complaints. Thus the affairs of Nauvoo became more and more complicated, and the bitterness constantly increased. At last the disaffected parties imported a press into the city and proposed publishing a paper to be called the _Nauvoo Expositor_. It avowed its intention in the prospectus it published to agitate for the repeal of the Nauvoo charter, and also announced that since its position in the city of the Saints afforded it opportunities of being familiar with the abuses that prevailed, its publishers intended to give a full, candid and succinct statement of facts as they really existed in the city of Nauvoo, regardless of whose standing in the community might be imperiled. The proprietors of the paper were the band of conspirators already named, and Sylvester Emmons was employed as editor. The first, and indeed the only number of the _Expositor_ was published on the seventh day of June, 1844, and contained a most scandalous attack upon the most respectable citizens of Nauvoo. It at once filled the entire city with indignation, and the city council immediately took into consideration what would be the best method of dealing with it. The result of the council's meditations was this: Blackstone declared a libelous press a nuisance; the city charter gave to city authorities the power to declare what should be considered a nuisance and to prevent and remove the same; therefore it was _Resolved_, by the city council of the city of Nauvoo, that the printing office from whence issues the _Nauvoo Expositor_ is a public nuisance, and also all of said _Nauvoo Expositors_, which may be or exist, in said establishment; and the mayor is instructed to cause said printing establishment and papers to be removed without delay, in such manner as he may direct. On receiving this order the mayor issued instructions to the city marshal to destroy the press without delay, and at the same time gave orders to Jonathan Dunham, acting Major-General of the Nauvoo Legion, to assist the marshal with the Legion if called upon to do so. The marshal with a small force of men appeared before the _Expositor_ printing establishment, informed one or more of the proprietors of the character of his mission, and demanded entrance into the building to carry out his instructions from the mayor. This was denied and the door locked; whereupon the marshal broke in the door, carried out the press, broke it in the street, pied the type and burned all the papers found in the office, and then reported to the mayor, who sent an account of these proceedings to the governor of the State. This act enraged the conspirators to a higher pitch of desperation. They set fire to their buildings and then fled to Carthage, the county seat of Hancock County, with the lie in their mouths that their lives were in danger in Nauvoo, and that they were driven away from their homes. Fortunately the police discovered the flames started by these incendiaries in time to extinguish them, so that they failed to have the smoking ruins of their own houses to support their story; but their misrepresentations spread like wild-fire and inflamed the public mind, already blinded with prejudice against the people of Nauvoo, to a point which made violence almost certain. Francis M. Higbee made a complaint before Thomas Morrison, a justice of the peace, against Joseph Smith and all the members of the Nauvoo city council for riot committed in destroying the anti-Mormon press. The warrant issued by the justice was served by Constable Bettisworth upon Joseph Smith at Nauvoo. It required him and the others named in the warrant to go before the justice issuing the warrant, "_or some other justice of the peace_." Joseph called the attention of the constable to this clause in the writ, and expressed a willingness to go before Esquire Johnson, or any other justice of the peace in Nauvoo. But Bettisworth was determined to take Joseph to Carthage before Justice Morrison, who had issued the writ. Joseph was equally determined not to go, and petitioned the municipal court for a writ of _habeas corpus_ which was granted, and under it the prisoner was honorably discharged. The other parties mentioned in the writ followed his example and were also discharged. Meantime indignation meetings were held first at Warsaw, and afterwards in Carthage. The men who had used their uttermost endeavors, for more than two years to incite the people to acts of mob violence against the Saints, had now a popular war cry--"unhallowed hands had been laid upon the liberty of the press." "The law had ceased to be a protection to lives or property in Nauvoo!" "A mob at Nauvoo, under a city ordinance had violated the highest privilege in the government; and to seek redress in the ordinary mode would be utterly ineffectual." Therefore those in attendance upon these meetings adopted resolutions announcing themselves at all times ready to co-operate with their fellow-citizens in Missouri and Iowa to exterminate, _utterly exterminate_ the wicked and abominable Mormon leaders, the authors of their troubles. Committees were appointed to notify all persons in the respective townships suspected of being the "tools of the Prophet to leave immediately, on pain of _instant vengeance_." And it was further recommended that the adherents of Joseph Smith as a body, be "driven from the surrounding settlements into Nauvoo; that the Prophet and his miscreant adherents should then be demanded at their hands; and, if not surrendered, a war of entire extermination should be waged to the entire destruction, if necessary for the mob's protection, of his adherents; and to carry out these resolutions every citizen was called upon to arm himself." The mass meeting at Carthage, which had adopted the Warsaw resolutions was in full blast when the news arrived of the failure of Constable Bettisworth, to drag the Prophet into their midst. This increased the excitement, and poured more gall into the cup of bitterness. It was resolved that the "riot" in Nauvoo was still progressing, and of such a serious character as to demand executive interference; and therefore two discreet citizens were appointed to go to Springfield and lay the case before Governor Ford. But this appeal to the executive was not to interfere with the resolutions before passed--active preparations for the extermination of the Mormons were to be continued. The authorities at Nauvoo also dispatched trusty messengers to Governor Ford with truthful accounts of their proceedings, both as regards the destruction of the press and their action in refusing to accompany Constable Bettisworth to Carthage, that he might not be misled by a false representation of the case, or influenced by the thousand and one falsehoods that had been set on foot by the enemies of the Saints. Both parties then appealed to the executive of the State: the mob for assistance to carry out their murderous designs, and to give their proceedings a coloring of lawful authority, and the citizens of Nauvoo for protection against the combinations of their avowed enemies bent upon, and publicly pledged to their extermination. Without waiting the issue of this appeal, however, the mob forces in Carthage, Warsaw and other localities began active operations by sending their committees to the settlements of the Saints outside of Nauvoo, and threatening them with destruction if they did not accept one of three propositions: first, deny that Joseph Smith was a Prophet of God, and take up arms and accompany the mob to arrest him; second, gather up their effects and forthwith remove to the city of Nauvoo; third, give up their arms and remain quiet until the pending difficulties should be settled by the expulsion of their friends. Usually a few days were given the people to consider these propositions, which were utilized by the people in conferring with the Prophet, to know what he advised under the circumstances. The advice given, in its general purport was to yield up none of their rights as American citizens to the demand of mobocrats, but to maintain their rights wherever they were strong enough to resist the mob forces, and when they were not strong enough, retreat to Nauvoo. Besides the reports which came to Nauvoo from the Saints who were threatened, the air was filled with rumors of mob forces collecting on every hand. Great excitement was reported to exist in upper Missouri, the part of that State from which the Saints had been driven but six years before; and it was reported that the Missourians were going over into Illinois in large numbers to assist the anti-Mormons in and around Carthage. That arms and ammunition were sent over the Mississippi to the mob, is quite certain; and it is also known that Walter Bagley, the tax-collector for Hancock County, had spent some time in Missouri as an anti-Mormon agent and agitator; seeking to bring about a concerted action between the old enemies of the Saints, and those of like ilk in Illinois. While these hostile preparations were being made for his destruction, and the extermination of his people, those at all acquainted with the temperament of the Prophet Joseph, might well know that he was not idle. He kept an efficient corps of clerks busy copying reports and affidavits of threatened violence and insurrection, and sent them to the governor, whom he petitioned to come to Nauvoo and in person investigate the causes of the disturbance. Information was also sent to the President of the United States, acquainting him with the prospects of an insurrection, and an invasion of Illinois by Missourians, and asking him for protection. Nor was Joseph and his associates neglectful of anything that would have a tendency to allay the excitement. Jesse B. Thomas, judge of the circuit in which Hancock County was located, advised him to go before some justice of the peace of the county and have an examination of the charges specified in the writ issued by justice Morrison of Carthage, and that would take away all excuse for a mob, and he would be bound to order them to keep the peace. Some advised the Prophet to go to Carthage, but that he emphatically refused to do. But he and all others named in justice Morrison's warrant went before Squire Wells, a non-Mormon justice of the peace, and after a thorough investigation of the case were acquitted. In addition to these movements, a mass meeting was held in Nauvoo, at which John Taylor was chairman. Pacific resolutions were adopted, denying the misrepresentations of the apostates, and appointing men to go to the neighboring towns and settlements to present the truth to the people and allay excitement. These men were authorized to say that the members of the city council charged with riot and the violation of law, were willing to go before the circuit court for an investigation of their conduct in respect to the _Nauvoo Expositor_, and refused not to be bound over for such a hearing. But when this announcement was made and it was learned that Judge Thomas had advised this course to allay excitement, the mob threatened that a committee would wait upon the judge and give him a coat of tar and feathers for giving such advice. These pacific measures appearing to have little or no effect, and active preparations for hostilities continuing on the part of the enemy, Nauvoo was placed under martial law; the Legion was mustered into service, and Joseph in person took command of it. He was in full uniform when he appeared before the Legion, and mounting an unfinished frame building near the Mansion, he took occasion to address the Legion and the people for about an hour and a half; during which time he reviewed the events that had brought upon Nauvoo the issue that confronted them. To dispel any illusion that any of them might have that he was the only one threatened, he said: It is thought by some that our enemies would be satisfied by my destruction, but I tell you as soon as they have shed my blood, they will thirst for the blood of every man in whose heart dwells a single spark of the spirit of the fullness of the Gospel. The opposition of these men is moved by the spirit of the adversary of all righteousness. It is not only to destroy me, but every man and woman who dares believe the doctrines that God hath inspired me to teach to this generation-- Words which subsequent events will prove to have been prophetic. He also said: We have forwarded a particular account of all our doings to the governor. We are ready to obey his commands, and we expect that protection at his hands which we know to be our just due. We may add also, that when a petition was sent to the governor to come to Nauvoo in person to investigate the cause of the disturbance, the service of the Legion was tendered him to keep the peace. But that Joseph had come to a settled determination to maintain the rights of the people at all hazards, and submit no longer to mob violence, may be clearly understood from the spirit of these extracts from the speech made to the Legion on the occasion of his taking command of it. We are American citizens. We live upon a soil for the liberties of which our fathers periled their lives and split their blood upon the battlefield. Those rights so dearly purchased shall not be disgracefully trodden under foot by lawless marauders without at least a noble effort on our part to sustain our liberties. Will you stand by me to the death, and sustain at the peril of our lives, the laws of our country, and the liberties and privileges which our fathers have transmitted unto us, sealed with their sacred blood? (Thousands shouted aye!) It is well. If you had not done it, I would have gone out there, (pointing to the west) and would have raised up a mighty people. I call upon all men from Maine to the Rocky Mountains, and from Mexico to British America, whose hearts thrill with horror to behold the rights of free men trampled under foot, to come to the deliverance of this people from the cruel hand of oppression, cruelty, anarchy and misrule to which they have long been made subject. * * * I call upon God and angels to witness that I have unsheathed my sword with a firm and unalterable determination that this people shall have their legal rights and shall be protected from mob violence, or my blood shall be split upon the ground like water, and my body be consigned to the silent tomb. While I live, I will never tamely submit to the dominion of cursed mobocracy. There was much more of a like tenor, but this is sufficient to show the determination of the Prophet not to submit to the mobs then rising about him; and the people warmly seconded his resolution. At this juncture Joseph requested his brother Hyrum to take his family and go with them to Cincinnati. But Hyrum demurred and said, "Joseph, I can't leave you!" Joseph, turning to a number of brethren present, said: "I wish I could get Hyrum out of the way, so that he may live to avenge my blood, and I will stay with you and see it out." But Hyrum Smith was not the kind of man to leave his brother now that the hour of his severest trial had come upon him. His noble nature revolted at the thought, and though the spirit had doubtless whispered Joseph that his life and that of Hyrum's would be sacrificed in the impending crisis, his pathetic words, "Joseph, I can't leave you!" bear testimony to the nobility of the soul that uttered them, and is a witness to the strength of those bonds of love that bound him to his younger brother. Moreover, in consequence of the Prophet's premonitions of his approaching martyrdom, he had ordained his brother Hyrum to succeed him in the presidency of The Church; and hence this consideration as well as his affectionate regard for him as a brother doubtless led him to try to get Hyrum out of harm's way. [3] Word was sent to Brigham Young, then on a mission in the eastern States, to return to Nauvoo, and to communicate with the other Apostles and request them also to return to Nauvoo, as likewise all the Elders, and as many more good, faithful men as felt disposed to accompany them, to assist the Saints. Thus every effort was being put forth by the people of Nauvoo to resist oppression and maintain their rights. Footnotes 1. Millennial Star, volume xxii: page 631. This Wm. Marks afterwards was prominent among those who induced the Prophet to come back and deliver himself up to his enemies after the Prophet had started west. After the Prophet's death he joined the apostate James J. Strang in his attempt to lead The Church, and still later was a principal factor in bringing into existence the "Josephite" or "Reorganized Church." See the author's work on "Succession in the Presidency of The Church." 2. A full account of this conspiracy written by Horace Cummings was published in the Contributor, vol. v. 3. "If Hyrum had lived he would not have stood between Joseph and the Twelve, but he would have stood for Joseph. Did Joseph ordain any man to take his place? He did. Who was it? It was Hyrum. But Hyrum fell a martyr before Joseph did."--_Brigham Young_, in a speech at the October conference at Nauvoo, 1844. In _Times and Seasons_, Vol. v. p. 683. CHAPTER XXXVII. COMPLIANCE WITH THE DEMANDS OF GOVERNOR FORD. IN the midst of these preparations, a message was received from Governor Ford, stating that he had arrived in Carthage in the interests of peace, and hoped to be able to avert the evils of war by his presence; and that he might the better judge of the situation he asked that well-informed and discreet persons be sent to him at Carthage, where he had established for the time his headquarters. This request of the governor's was gladly complied with on the part of the people of Nauvoo; and John Taylor and Dr. J. M. Bernhisel were appointed to represent their version of the situation, and for that purpose were furnished with a copy of the proceedings of the city council, and the affidavits of a number of citizens bearing on the subjects that would likely be discussed. These representatives of the citizens of Nauvoo, found the governor surrounded by their enemies--the Laws, Fosters, and Higbees, besides others living at Warsaw and Carthage. The only audience given to Messrs. Taylor and Bernhisel was in the presence of these parties, by whom they were frequently interrupted in the most insulting manner, and the parties insulting and abusing them were unchecked by Governor Ford. After the governor had heard the statements of these gentlemen and read the documents presented by them, he sent a written communication to the mayor, Joseph Smith, in which he said that by destroying the _Expositor_ press, the city council of Nauvoo had committed a gross outrage upon the laws and liberties of the people, and had violated the Constitution in several particulars. He also claimed that the municipal court of Nauvoo had exceeded its authority in granting writs of _habeas corpus_. He accepted the statement of the mob at Carthage that Joseph Smith refused to be tried by any other court than the municipal court of Nauvoo, although he had before him the most positive proof that Joseph was willing to go before any justice of the peace in Hancock County, except Justice Morrison of Carthage, where an angry mob had collected, and were threatening his destruction, and since the warrant was made returnable to the magistrate who issued it, or any other justice in the county, the Prophet expressed a willingness to go before any other justice, but very properly refused to go to Carthage. He was even willing to be bound over to appear in the circuit court to answer for the part he took in abating the _Expositor_ press as a nuisance. Yet in the face of these facts--in the face of the fact that all the parties charged with riot had appeared before D. H. Wells, a justice of the peace and a non-Mormon, and after investigation were acquitted--yet the governor charged the members of the city council with refusing to appear before any other than the municipal court of Nauvoo for an investigation. He demanded that the mayor and all persons in Nauvoo accused or sued submit in all cases implicitly to the process of the courts and to interpose no obstacles to an arrest, either by writ of _habeas corpus_ or otherwise. And in the case of the mayor and a number of the city council charged with riot, he required that they should be arrested by the same constable, by virtue of the same warrant, and tried before the same magistrate, whose authority he insisted had been resisted. "Nothing short of this," he added, "can vindicate the dignity of violated law, and allay the just excitement of the people." Messrs. Taylor and Bernhisel called his attention to the state of excitement in Carthage, and informed him that there were men there bent on killing the Prophet, and that to ensure his safety it would be necessary for him to be accompanied by an armed force which would doubtless provoke a collision. In answer to this the governor advised them to bring no arms, and pledged his faith as governor, and that of the State, to protect those who should go to Carthage for trial. He also made the same pledge in his written communication to Joseph. The conduct of the governor in thus adopting the reports of the enemies of the citizens of Nauvoo, and menacing the city with destruction, if his arbitrary commands were not complied with, created no small amount of astonishment in Nauvoo. Joseph, however, wrote a courteous reply, corrected the governor's errors, and also represented that the city council of Nauvoo had acted on their best judgment, aided by the best legal advice they could procure; but if a mistake had been made they were willing to make all things right; but asked that the mob might be dispersed, that their lives might not be endangered while on trial. Relative to going to Carthage, however, Joseph pointed out the fact that the governor himself in his written communication had expressed his fears that he could not control the mob; "in which case," he went on to say, "we are left to the mercy of the merciless. Sir, we dare not come for our lives would be in danger, and we are guilty of no crime." On a hasty consultation with his brother Hyrum, Dr. Richards, and Messrs. Taylor and Bernhisel, after the return of the latter from their conference with Governor Ford it was decided that Joseph should proceed to Washington and lay the case before President Tyler, and he informed Governor Ford of this intention in the letter above referred to. That plan, however, at a subsequent council meeting was abandoned; as Joseph received an inspiration to go to the West, and all would be well. He said to the trusted brethren in that council: The way is open. It is clear to my mind what to do. All they want is Hyrum and myself; then tell everybody to go about their business, and not collect in groups, but scatter about. There is no danger; they will come here and search for us. Let them search; they will not harm you in person or in property, and not even a hair of your head. We will cross the river tonight and go away to the West. This was between nine and ten o'clock on the night of the twenty-second of June, and preparations were at once entered into to carry out this impression of the Spirit. W. W. Phelps was instructed to take the families of the Prophet and his brother to Cincinnati; and that night O. P. Rockwell rowed Joseph, Hyrum and Dr. Richards over the Mississippi to Montrose, and then returned with instructions to procure horses for them and make all necessary preparations to start for "the great basin in the Rocky Mountains." About ten o'clock the next day the governor's _posse_ arrived in Nauvoo to arrest Joseph, but not finding him it returned to Carthage, leaving a man by the name of Yates to watch for the Prophet's appearing. This man said that if the mayor and his brother were not given up, the governor had expressed a determination to send his troops into the city and guard it until they were found, if it took three years. At this crisis, some of Joseph's friends instead of rendering him all possible assistance to escape from his enemies, complained of his conduct as cowardly and entreated him to return to Nauvoo and not leave them like a false shepherd leaves his flock when the wolves attack them. The parties most forward in making this charge of cowardice were Reynolds Cahoon, L. D. Wasson and Hiram Kimball. Emma Smith, his wife, also sent a letter by the hand of Reynolds Cahoon, entreating him to return and give himself up, trusting to the pledges of the governor for a fair trial. Influenced by these entreaties to return, and stung by the taunts of cowardice from those who should have been his friends, he said: "If my life is of no value to my friends, it is of none to myself." And after a brief consultation with Rockwell and his brother Hyrum, against his better judgment, and with the conviction fixed in his soul that he would be killed, he resolved to return; and crossed over the river that evening to Nauvoo. His first act after arriving in the beautiful city of which he was the chief founder, was to send word to the governor, by the hand of Theodore Turley and Jedediah M. Grant that he would be ready to go to Carthage as early on the morrow as his (the governor's) _posse_ could meet him--provided he could be assured a fair trial, and his witnesses not be abused. That message was delivered to the governor, and he decided at once to send a _posse_ to escort Joseph and his party to Carthage; but through the influence which Wilson Law, Joseph H. Jackson and others of like character had over him, he changed his good intention of sending a _posse_, and ordered Joseph's messengers to return that night with orders to him to be in Carthage the next day by ten o'clock without an escort; and he threatened that if Joseph did not give himself up by that time, Nauvoo would be destroyed. Owing to the jaded condition of their horses the messengers did not reach Nauvoo until daylight of the twenty-fourth. After the orders of the governor were delivered, the faithful brethren who reported them began to warn the Prophet against trusting himself in the hands of his enemies, but he stopped them and would not hear them further--he had decided on his course. Early on the morning of the twenty-fourth Joseph and the members of the city council, against whom complaints had been made before Justice Morrison, accompanied by a few friends, started for Carthage to give themselves up. As they passed the temple, the party paused, and the Prophet looked with admiration upon the noble edifice and the glorious landscape, which everywhere from that spot greets the eye, and then said: "This is the loveliest place, and the best people under the heavens; little do they know the trials that await them!" On the outskirts of the city they passed the home of Squire D. H. Wells, who at the time was sick. Joseph dismounted and called to see him. At parting the Prophet said to him cheerfully: "Squire Wells, I wish you to cherish my memory, and not think me the worst man in the world, either." About ten o'clock the party arrived within four miles of Carthage and there met a company of sixty mounted militiamen under the command of Captain Dunn, on their way to Nauvoo with orders from Governor Ford to demand the State arms in possession of the Nauvoo Legion. It was on the occasion of meeting these troops that Joseph uttered those prophetic words: "_I am going like a lamb to the slaughter; but I am calm as a summer's morning; I have a conscience void of offense towards God, and towards all men. I shall die innocent, and it shall yet be said of me--he was murdered in cold blood_." At the request of Captain Dunn he countersigned the governor's order for the State arms. But the captain prevailed upon him to return to Nauvoo and assist in collecting the arms, promising that afterwards the militia under his command should escort himself and party into Carthage, and he would protect them even at the risk of his own life, to which his men assented by three hearty cheers. It is supposed that Captain Dunn feared the people in Nauvoo might become exasperated and resent the indignity offered them in demanding the surrender of the State arms. Hence his anxiety to have Joseph return. A message was sent to the governor informing him of this new move. The arms were collected without any difficulty, though the people unwillingly surrendered them, since disarming them and allowing their enemies who had vowed their extermination to keep their arms, smacked of treachery; but the order of the governor and of their Prophet-leader was complied with. The arms were taken to the Masonic Hall and stacked up, Quartermaster-General Buckmaster receiving them. This demand for the State arms stirred the fiery indignation of Squire Wells to the very depths of his soul. He arose from his bed of sickness and carried what State arms he had--a pair of horse-pistols--to the appointed place, and threw them at the feet of Officer Buckmaster with the remark, "There's your arms!" Then as he glared at the officer, he said: "I have a pair of epaulets at home, and I have never disgraced them, either," and, too full of righteous wrath for further speech, he walked away. The arms collected, Captain Dunn thanked the people for their promptness in complying with the demands of the governor, and promised them that while they conducted themselves in such a peaceable manner they should be protected. The company of militia accompanied by Joseph and his party started for Carthage about six o'clock in the evening. Passing the Masonic Hall where a number of the citizens of Nauvoo still lingered, having been attracted there to witness the surrender of the State arms, the Prophet Joseph raised his hat and said: "Boys, if I don't come back, take care of yourselves. I am going like a lamb to the slaughter." When the company was passing his farm Joseph stopped and looked at it for a long time. Then after he had passed he turned and looked again, and yet again several times. His action occasioned some remarks by several of the company, to which, in reply he said: "If some of you had such a farm, and knew you would not see it any more, you would want to take a good look at it for the last time." It was midnight when the party entered Carthage, but a militia company encamped on the public square--the Carthage Greys--were aroused and gave vent to profane threats as the company passed, of which the following is a specimen: "Where's the d--n Prophet?" "Stand away, you McDonough boys, [1] and let us shoot the d--n Mormons!" "G--d d--n you, old Joe, we've got you now!" "Clear the way, and let us have a view of Joe Smith, the Prophet of God. He has seen the last of Nauvoo, we'll use him up now!" Amid such profanity and abuse, and violent threats, much of which was overheard by Governor Ford, the Prophet's party proceeded to Hamilton's hotel, which it entered and took quarters for the night. Under the same roof were sheltered the wicked apostates of Nauvoo, J. H. Jackson, the Foster brothers, the Higbees and the Laws, besides other desperate men who had sworn to take the life of the Prophet. The crowd which had followed the Nauvoo party from the public square still hung round the Hamilton House yelling and cursing, and acting like ravenous beasts hungry for their prey. Governor Ford pushed up a window and thus addressed them: "Gentlemen, I know your great anxiety to see Mr. Smith, which is natural enough, but it is quite too late tonight for you to have that opportunity; but I assure you, gentlemen, you shall have that privilege tomorrow morning, as I will cause him to pass before the troops upon the square, and I now wish you, with this assurance, quietly and peaceably to return to your quarters." In answer to this there was a faint "Hurrah, for Tom Ford," and the crowd withdrew. They could afford to wait. God's servants were in the hands of the merciless. Footnotes 1. Captain Dunn's company was composed chiefly of men from McDonough County, hence the remark. CHAPTER XXXVIII. THE MARTYRDOM. EARLY in the morning following their entrance into Carthage, Joseph, his brother Hyrum and the other members of the Nauvoo city council named in the warrant of arrest sworn out by the Higbees, voluntarily surrendered themselves to constable Bettisworth. Shortly afterwards the Prophet was again arrested by the same constable on a charge of treason against the State and people of Illinois, on the oath of Augustine Spencer. Hyrum was arrested on a similar charge, sworn out by Henry O. Norton. And thus the difficulties thickened. Soon after the second arrest, Governor Ford presented himself at their rooms at the Hamilton house, and requested Joseph to accompany him, as he desired to present him to the troops, to whom he had promised the night before a view of the Prophet. The troops had been drawn up in two lines and Joseph and Hyrum linking arms with Brigadier-General Miner R. Deming passed down them, accompanied by their friends and a company of Carthage Greys. They were introduced as General Joseph and General Hyrum Smith. The Carthage Greys, a few minutes before, at the headquarters of General Deming, had revolted and behaved in an uproarious manner, but were pacified by the governor, and accompanied him, General Deming and the Prophet and his party to where the other troops were drawn up in line. Here they again revolted because the Brothers Smith were introduced to the troops from McDonough County as "Generals" Smith. Some of the officers of the Carthage Greys threw up their hats, drew their swords and said they would introduce themselves to "the d--ned Mormons in a different style." They were again pacified by the governor, who promised them "full" satisfaction. But they continued to act in such an insubordinate manner that General Deming put them under arrest, [1] but afterwards released them without punishment. Shortly after this episode with the Carthage Greys, a number of the officers of other militia companies and other gentlemen curious to see the Prophet crowded into the hotel. Joseph took occasion to ask them if there was anything in his appearance to indicate that he was the desperate character his enemies represented him to be. To which they replied, "No, sir, your appearance would indicate the very contrary, General Smith; but we cannot see what is in your heart, neither can we tell what are your intentions." "Very true, gentlemen," quickly replied the Prophet, "you cannot see what is in my heart, and you are therefore unable to judge me or my intentions; but I can see what is in your hearts, and will tell you what I see. I can see that you thirst for blood, and nothing but my blood will satisfy you. It is not for crime of any description that I and my brethren are thus continually persecuted, and harassed by our enemies, but there are other motives, and some of them I have expressed, so far as relates to myself; and inasmuch as you and the people thirst for blood, I prophesy in the name of the Lord that you shall witness scenes of blood and sorrow to your entire satisfaction. Your souls shall be perfectly satiated with blood, and many of you who are now present shall have an opportunity to face the cannon's mouth from sources you think not of, and those people that desire this great evil upon me and my brethren shall be filled with sorrow because of the scenes of desolation and distress that await them. They shall seek for peace and shall not be able to find it. Gentlemen, you will find what I have told you will come true." [2] The members of the Nauvoo city council under arrest for riot, in destroying the _Expositor_ press, were taken before R. F. Smith, justice of the peace and also captain of the Carthage Greys. It will be remembered perhaps that Governor Ford had told Joseph, in a communication referred to in the last chapter, that nothing but his appearing before Justice Morrison, who issued the writ against him would vindicate the majesty of the law, but now the prisoners were at Carthage where Justice Morrison lived, and could have appeared before him, and were willing to do so, they were taken before another justice. In order to avoid increasing the excitement, the prisoners admitted there was sufficient cause to be bound over to appear at the next term of the circuit court for Hancock County. The bonds amounted to seven thousand five hundred dollars. Justice Smith dismissed his court without taking any action on the charge of treason under which the Brothers Smith were still held; but about eight o'clock the same evening, Constable Bettisworth appeared at their lodgings at the Hamilton House and insisted on their going to jail. The Prophet demanded to see the copy of the mittimus which was at first denied; but upon his counsel--Messrs Woods & Reid--informing the constable that the accused were entitled to a hearing before a justice, before they could be sent to jail, to the surprise of all present he produced a mittimus, issued by Justice R. F. Smith. It stated that Joseph and Hyrum Smith were under arrest charged with treason; "and have been," so the paper read, "brought before me, a justice of the peace, in and for said county, for trial at the seat of justice hereof, which trial has been necessarily postponed, by reason of the absence of material witnesses." Now, this mittimus, so far as it related to the prisoners appearing before Justice Smith was an infamous falsehood, "unless," as Lawyer Reid says, in the account he published of these proceedings--"unless the prisoners could have appeared before the justice _without being present in person or by counsel_!" The same representation of the case was made to me by Lawyer James W. Woods, who, at the time was associated with Mr. Reid as the Prophet's counsel, whom I met in the summer of 1880, in Iowa, and from whom at that time I received a detailed account of the proceedings. Joseph and his counsel and his friends protested most vigorously against this unlawful proceeding, but to no avail. R. F. Smith finding his mittimus unlawful, appealed to the governor as to what he should do; to which the governor answered: "You have the Carthage Greys at your command." That hint was sufficient. What the _justice_ had illegally begun, the same person as _captain_ must with unlawful force consummate! Yet when this same governor was appealed to for protection against this unhallowed as well as unlawful proceeding, he expressed himself as being very sorry the circumstance had occurred, but he really could not interfere with the civic powers! Elder John Taylor went to the governor and reminded him of his pledges of protection. Elder Taylor expressed his dissatisfaction at the course taken, and told the governor that if they were to be subject to mob rule, and to be dragged contrary to law to prison, at the instance of every scoundrel whose oath could be bought for a dram of whisky, his protection availed very little, and they had miscalculated the executive's promises. In the meantime a drunken rabble had collected in the street in front of the Hamilton House, and Captain Dunn with some twenty men came to guard the prisoners to the jail. The Prophet's friends stood by him in these trying times and followed him through the excited crowd in the direction of the jail. Stephen Markham walked on one side of the Prophet and his brother Hyrum and Dan Jones on the other, and with their walking sticks kept back the rabble, which several times broke through the guard, while Elder Taylor, Willard Richards and John S. Fullmer walked behind them. The jail was reached in safety and the prisoners given in charge of Mr. George W. Stigall, who first put them into the criminal's cell, but afterwards gave them the more comfortable quarters known as the "debtors' apartment." When night came the prisoners and their friends stretched themselves out on the floor of the old jail--and so passed the night of the twenty-fifth. Governor Ford represents in his "History of Illinois," that these men were placed in prison to protect them from the rabble, [3] but says not a word about the protests of the prisoners against being thrust into jail, or the illegal means employed in putting them there. In the forenoon of the twenty-sixth, a lengthy interview took place between Governor Ford and Joseph in which the whole cause of the trouble was reviewed, the causes leading up to the destruction of the _Expositor_ press, calling out the Legion on which the charge of treason was based, and all other affairs connected with the difficulties. Governor Ford condemned the action of the city council, but the course pursued by that body was ably defended by Joseph, and showed that even if they had been wrong in following the course they had taken, it was a matter for the courts to decide and not a thing for mobs to settle. In conclusion the Prophet told the Governor that he considered himself unsafe in Carthage, as the town was swarming with men who had openly sworn to take his life. He understood the governor contemplated going to Nauvoo, accompanied by the militia, to investigate certain charges about counterfeiting the United States currency, and if possible secure the dies and other implements used in manufacturing it, and Joseph demanded his freedom that he might go with him. The governor promised him that he should go. [4] The false mittimus on which Joseph and Hyrum Smith were thrust into prison, ordered the jailor to keep them in custody, "until discharged by due course of law." But on the afternoon of the twenty-sixth, Frank Worrell appeared before the jail in command of the Carthage Greys and demanded that the prisoners be delivered up to the constable to be taken before Justice R. F. Smith for trial. Against this proceeding the jailor protested, as the prisoners were placed in his keeping until "discharged by due course of law," and not at the demand of a constable or military despot. But by threats amounting to intimidation, Worrell compelled the jailor against his conviction of duty to surrender the prisoners to him. Meantime a mob had gathered at the door of the jail and seeing that things had assumed a threatening aspect, the Prophet stepped into the crowd, locked arms with one of the worst mobocrats, and with his brother Hyrum on the other arm, and followed by his faithful friends, proceeded to the court house. He had been unlawfully thrust into prison, and as illegally dragged out of it and exposed to imminent danger among his worst enemies. The counsel for the Brothers Smith asked for a continuance until the next day as they were without witnesses, not having been notified when they would come to trial. A continuance was granted until noon the next day. A new mittimus was made out and the prisoners committed again to prison--their old quarters. But after the prisoners were again lodged in jail, and without consulting either them or their counsel, Justice R. F. Smith changed the time of trial from noon on the twenty-seventh until the twenty-ninth. This change was made in consequence of a decision reached by Governor Ford and his military council to march all his troops into Nauvoo, except a company of fifty of the Carthage Greys that would be detailed to guard the prisoners. So Mr. R. F. Smith, acting, it will be remembered, in the double capacity of a justice of the peace and captain of the Carthage Greys, as a justice altered the date of the return of the subpoenas and excused the court until the twenty-ninth; that as a captain of a company of militia he might attend the military train entering Nauvoo in triumph! The evening of the twenty-sixth was spent very pleasantly by the prisoners and their friends--John Taylor, Willard Richards, John S. Fullmer, Stephen Markham and Dan Jones. Hyrum occupied the principal part of the time in reading accounts from the Book of Mormon of the deliverance of God's servants from prison, and in commenting upon them, with a view, doubtless, of cheering his brother Joseph, since the Prophet had expressed himself as having a presentiment of uneasiness as to his safety, that he had never before experienced when in the hands of his enemies. Late at night all retired to rest except Willard Richards, who by the flickering flame of a tallow candle continued his work of writing out some important documents. Joseph and Hyrum occupied the only bedstead in the room, and their friends lay side by side on the mattresses spread out on the floor. Sometime after midnight a single gun was fired near the prison. Elder Richards started in his chair, and Joseph rose from the bed where he had been lying, and stretched himself out on the floor between Fullmer and Jones. "Lay your head on my arm for a pillow, Brother John," said the Prophet to Fullmer as he kindly placed his arm under that person's head. Soon all became quiet, except in a low tone Fullmer and the Prophet continued to talk of presentiments the latter had received of approaching death. "I would like to see my family again," said he, "and I would to God that I could preach to the Saints in Nauvoo once more." Fullmer tried to cheer him by saying he thought he would have that privilege many times. Again all was silent, and everybody apparently asleep. But Joseph turned to Dan Jones and was heard to say, "Are you afraid to die?" To which the one addressed said: "Has that time come, think you? Engaged in such a cause I do not think death would have many terrors." And then the Prophet said: "You will yet see Wales"--his native land--"and fill the mission appointed you, before you die." [5] So passed away the night preceding the day which saw enacted that tragedy which robbed earth of two of the noblest men that ever lived upon it. As the morning light struggled through the windows of Carthage jail, the prisoners and their friends awoke, and the Prophet required Dan Jones to go down stairs and enquire of the guard about the gun that was fired in the night, what the meaning of it was, etc. Jones went accordingly, and found Frank Worrell in command of the guard and the answer he received to his inquiry was this: "We have had too much trouble to get old Joe here to let him ever escape alive, and unless you want to die with him, you had better leave before sun down; and you are not a d--n bit better than him for taking his part; and you'll see that I can prophesy better than old Joe, for neither he nor his brother, nor anyone who will remain with them, will see the sun set today." This answer Jones related to Joseph, who told him to go to the governor at once and report the words of the guard. On his way to the governor's quarters at the Hamilton House, Jones passed a crowd of men who were being addressed by a person unknown to him. He paused long enough to hear these words: "Our troops will be discharged this morning in obedience to orders, and for a sham we will leave the town; but when the governor and the McDonough troops have left for Nauvoo this forenoon, we will return and kill those men if we have to tear the jail down," (applause.) These words and what the captain of the guard said were faithfully reported to Governor Ford, in reply to which he said: "You are unnecessarily alarmed for the safety of your friends, sir, the people are not that cruel." Angered at such an answer the following conversation occurred: _Jones_. The Messrs. Smith are American citizens, and have surrendered themselves to your excellency upon your pledging your honor for their safety; they are also master Masons, and as such I demand of you the protection of their lives. If you do not this, I have but one more desire, and that is, if you leave their lives in the hands of those men to be sacrificed-- _Governor Ford_. What is that, sir? _Jones_. It is that the Almighty will preserve my life to a proper time and place, that I may testify that you have been timely warned of their danger. The governor manifested some excitement during this conversation, turning pale at the Masonic warning Jones gave him. The effect, however, was but momentary. Jones returned to the jail after his conversation with the governor, but was denied admission. He then returned to the governor to secure a pass; and arrived at the square just as that officer was disbanding the militia. It is customary when the militia has been called together to assist in execution of the laws, or to suppress an insurrection, to dismiss the respective companies in charge of their several commanders to be marched home and there be disbanded. But in this instance the governor disbanded all the troops, except the Carthage Greys whom, it appears, he had selected to guard the jail, and the McDonough troops who were to accompany him to Nauvoo. Governor Ford himself, in his history of Illinois, represents that there were about twelve or thirteen hundred of the militia at Carthage and some five hundred at Warsaw. As the disbanded militia left the square, they acted in a boisterous manner, shouting that they would only go a short distance from town. and then come back and kill old Joe and Hyrum as soon as the governor was far enough out of town. Dan Jones called the attention of the governor to these threats, but he ignored them. I suppose these are the threats of which Governor Ford himself speaks in his history of these unfortunate events, when he says: I had heard of some threats being made, but none of an attack upon the prisoners whilst in jail. These threats seemed to be made by individuals not acting in concert. They were no more than the bluster which might have been expected, and furnished no indication of numbers combining for this or any other purpose. It will be remembered that Governor Ford expressed a determination to march with all his forces into Nauvoo, and Joseph having heard of this, in the interview at the jail before alluded to, expressed a desire to accompany him, and the governor promised him he should go. This promise the governor failed to keep because a council of his officers convinced him that to take the Prophet with him to Nauvoo "would be highly inexpedient and dangerous." Indeed the whole plan of marching all his forces into Nauvoo, was abandoned. The expedition had been formed for the purpose of striking terror into the hearts of the citizens of Nauvoo, by a display of military force in their midst, and to satisfy the wishes of the anti-Mormons. Speaking of this projected semi-invasion of Nauvoo and the preparations made for the start, Governor Ford says: I observed that some of the people became more and more excited and inflammatory the further the preparations were advanced. Occasional threats came to my ears of destroying the city and murdering or expelling the inhabitants. I had no objection to ease the terrors of the people by such a display of force, and was most anxious also to search for the alleged apparatus for making counterfeit money; and in fact to inquire into all the charges made against that people, if I could have been assured of my command against mutiny and insubordination. But I gradually learned to my entire satisfaction that there was a plan to get the troops into Nauvoo, and there to begin the war, probably by some of our own party, or some of the seceding Mormons, taking advantage of the night to fire on our own force, and then lay it on the Mormons. I was satisfied that there were those amongst us fully capable of such an act, hoping that in the alarm, bustle and confusion of a militia camp, the truth could not be discovered, and that it might lead to the desired collision. [6] Such are the reasons assigned by Governor Ford for abandoning his plan of marching all his forces into Nauvoo. If he could persuade himself to believe that he had those under his command, who would resort to the means he himself alludes to in the foregoing, to bring about a collision with the citizens of Nauvoo; and that he was fearful that his whole command would mutiny when once in the city of the Saints, it is unfortunate for the fame of Governor Ford that his fears could not be aroused for the safety of his prisoners, who were left at the mercy of those same militia forces, of which he himself was distrustful, the only barrier between them and the fury of this mob-militia being a guard made up of their bitterest enemies. To satisfy the anti-Mormons the governor told them he would take a small force with him and go in search of counterfeiting apparatus and would make a speech to the citizens of Nauvoo, detailing to them the consequences of any acts of violence on their part. _En route_ for Nauvoo, however, some of his officers expressed fears that the Smiths would be killed, and the governor informs us that he reduced his forces, leaving part of his command on the way, and pushed with all speed for Nauvoo; that he might make a speech to the people there and return to Carthage that night, giving up the idea of remaining several days to search for counterfeiting apparatus and making inquiries into the charges against the Mormon people. Leaving him to pursue to his journey to Nauvoo, I return to note the events which took place at the jail. Cyrus H. Wheelock visited Carthage jail early on the morning of the 27th, and when he departed for Nauvoo to secure witnesses and documents for the impending trial on the charge of treason, he left with the prisoners an old-fashioned, pepper-box revolver. Before leaving Carthage, however, he went to Governor Ford, (he leaving Carthage before the governor started,) and expressed his fears for the safety of the prisoners. He then started for Nauvoo, but with a heavy heart. Dan Jones was sent to Quincy by the Prophet with a letter to lawyer O. H. Browning, applying for his professional services in the pending trial. The letter was handed to Jones by A. W. Babbitt, the former not being allowed to enter the jail after leaving it in the morning. The mob being informed by the guard of the letter, set up the cry that Joe Smith was sending an order by Jones to the Nauvoo Legion to come and rescue him. A crowd surrounded Jones and demanded the letter but the fearless Welshman refused to give it up; whereupon some were in favor of forcing it from him, but there was a disagreement in the crowd about that, and while they were discussing the point, Jones mounted his horse and rode away. Stephen Markham being seen on the streets in the afternoon, a number of the Carthage Greys captured him, put him on his horse and forced him out of town at the point of the bayonet, notwithstanding he held a pass from the governor to go in and out of the jail at pleasure. This left but Elders Richards and Taylor with the Prophet and his brother in the prison. They passed the afternoon in pleasant conversation, reading and singing. Elder Taylor sand a hymn entitled "A poor wayfaring man of grief:" a peculiarly plaintive piece of poetry, and admirably suited to their circumstances: A poor wayfaring man of grief Hath often crossed me on the way, Who sued so humbly for relief That I could never answer, Nay. I had not power to ask His name, Whereto He went or whence He came, Yet there was something in His eye That won my love, I knew not why. Once when my scanty meal was spread, He entered, not a word He spake; Just perishing for want of bread, I gave Him all, He blessed it, brake, And ate, but gave me part again; Mine was an angel's portion then, For while I fed with eager haste, The crust was manna to my taste. I spied Him where a fountain burst Clear from the rock; His strength was gone, The heedless water mocked His thirst, He heard it, saw it hurrying on. I ran and raised the suff'rer up; Thrice from the stream He drained my cup, Dipped, and returned it running o'er; I drank and never thirsted more. 'Twas night; the floods were out; it blew A winter-hurricane aloof; I heard His voice abroad, and flew To bid Him welcome to my roof. I warmed and clothed and cheered my guest, And laid Him on my couch to rest, Then made the earth my bed, and seemed In Eden's garden while I dreamed. Stript, wounded, beaten nigh to death, I found Him by the highway side; I roused His pulse, brought back His breath, Revived His spirit, and supplied Wine, oil, refreshment--He was healed; I had myself a wound concealed, But from that hour forgot the smart, And peace bound up my broken heart. In prison I saw Him next, condemned To meet a traitor's doom at morn; The tide of lying tongues I stemmed, And honored Him 'mid shame and scorn. My friendship's utmost zeal to try, He asked if I for Him would die; The flesh was weak, my blood ran chill, But the free spirit cried, "I will!" Then in a moment to my view, The stranger darted from disguise; The tokens in His hands I knew, The Savior stood before mine eyes. He spake, and my poor name He named, "Of Me thou hast not been ashamed; These deeds shall thy memorial be, Fear not, thou didst them unto Me." Late in the afternoon Mr. Stigall, the jailor, came in and suggested that they would be safer in the cells. Joseph told him they would go in after supper. Turning to Elder Richards the Prophet said; "If we go to the cell will you go in with us?" _Elder Richards_. "Brother Joseph, you did not ask me to cross the river with you [referring to the time when they crossed the Mississippi, _en route_ for the Rocky Mountains]--you did not ask me to come to Carthage--you did not ask me to come to jail with you--and do you think I would forsake you now? But I will tell you what I will do; if you are condemned to be hung for treason, I will be hung in your stead, and you shall go free." _Joseph_. "But you cannot." _Richards_. "I will, though." This conversation took place a little after five o'clock, and very soon afterwards the attack was made on the jail. It appears that a crowd came from the direction of Warsaw that evidently had an understanding with the Carthage Greys and the members of that company on guard at the jail, since the latter, without question, had but blank cartridges in their guns; and the attack was made under the very eyes of the rest of the company encamped but two or three hundred yards away on the public square, and they made no effort whatever to prevent the assaults on the prison. The guard at the jail played their part well. They fired blank shots at the advancing mob, or discharged their pieces in the air. They were "overpowered" (?), and the prison was in the hands of an infuriated mob. A rush was made for the room where the prisoners were lodged, and a shower of lead was sent in through the door and the windows from those on the outside. As no account that I could possibly write would equal that given by an eye-witness of the whole transaction, I here quote entire the account of the tragedy by Elder Willard Richards, as it appeared in the _Times and Seasons_ soon after the event, under the caption, TWO MINUTES IN JAIL. A shower of musket balls was thrown up the stairway against the door of the prison in the second story, followed by many rapid footsteps. While Generals Joseph and Hyrum Smith, Mr. Taylor and myself, who were in the front chamber, closed the door of our room against the entry at the head of the stairs, and placed ourselves against it, there being no lock on the door, and no catch that was unsealable. The door is a common panel, and as soon as we heard the feet at the stair's head, a ball was sent through the door, which passed between us, and showed that our enemies were desperadoes and we must change our position. General Joseph Smith, Mr. Taylor and myself sprang back to the front part of the room. General Hyrum Smith retreated two-thirds across the chamber directly in front of and facing the door. A ball was sent through the door which hit Hyrum on the side of his nose, when he fell backwards, extending at full length without moving his feet. From the holes in his vest (the day was warm and no one had their coats on but myself) pantaloons, drawers, and shirt, it appeared that a ball must have been thrown from without through the window, which entered the back of his right side, and passing through, lodged against his watch, which was in the right vest pocket, completely pulverizing the crystal and face, tearing off the hands and mashing the whole body of the watch. At the same instant the ball from the door entered his nose. As he struck the floor he exclaimed emphatically, "_I am a dead man_." Joseph looked towards him and responded, "_Oh dear! Brother Hyrum_," and opening the door two or three inches with his left hand, discharged one barrel of a six-shooter (the pistol left him by C. H. Wheelock) at random in the entry, from whence a ball grazed Hyrum's breast, and entering his throat passed into his head, while other muskets were aimed at him as some balls hit him. Joseph continued snapping his revolver round the casing of the door into the space as before, three barrels of which missed fire, while Mr. Taylor with a walking stick stood by his side and knocked down the bayonets and muskets, which were constantly discharging through the doorway, while I stood by him ready to lend any assistance, with another stick, but could not come within striking distance without going directly in front of the muzzles of the guns. When the revolver failed, we had no more firearms, and expected an immediate rush of the mob, and the doorway full of muskets half way in the room, and no hope but instant death from within. Mr. Taylor rushed into the window, which is some fifteen or twenty feet from the ground. When his body was nearly on a balance, a ball from the door within entered his leg, and a ball from without struck his watch, a patent lever, in his vest pocket near his left breast, and smashed it into "pie," leaving the hands standing at five o'clock, sixteen minutes, and twenty-six seconds, the force of which ball threw him back on the floor, and he rolled under the bed which stood by his side, where he lay motionless, the mob continuing to fire upon him, cutting away a piece of flesh from his left hip as large as a man's hand, and were hindered only by my knocking down their muzzles with a stick; while they continued to reach their guns into the room, probably left handed, and aimed their discharge so far round as almost to reach us in the corner of the room to where we retreated and dodged, and there I commenced the attack with my stick. Joseph attempted as a last resort to leap the same window from which Mr. Taylor fell, when two balls pierced him from the door, and one entered his right breast from without, and he fell outward exclaiming, "_O Lord, my God_!" As his feet went out of the window my head went in, the balls whistling all round. He fell on his left side a dead man. At this instant the cry was raised, "_He's leaped the window_," and the mob on the stairs and in the entry ran out. I withdrew from the window thinking it no use to leap out on a hundred bayonets, then round Gen. Smith's body. Not satisfied with this, I again reached my head out of the window, and watched some seconds to see if there were any signs of life, regardless of my own, determined to see the end of him I loved. Being fully satisfied that he was dead, with a hundred men near his body and more coming round the corner of the jail, and expecting a return to our room, I rushed toward the prison door at the head of the stairs, and through the entry from whence the firing had proceeded, to learn if the doors into the prison were open. When near the entry Mr. Taylor cried out "_Take me_!" I pressed my way until I found all doors unbarred, returning instantly, caught Mr. Taylor under my arm, and rushed up the stairs into the dungeon, or inner prison, stretched him on the floor and covered him with a bed in such a manner as not likely to be perceived, expecting an immediate return of the mob. I said to Mr. Taylor, "This is a hard case to lay you on the floor, but if your wounds are not fatal, I want you to live to tell the story." I expected to be shot the next moment, and stood before the doors awaiting the onset. There was, however, no further onset made on the jail. Three minutes after the attack was commenced, Hyrum Smith lay stretched out on the floor of the prison dead, Elder Taylor lay not far from him savagely wounded, the Prophet was lying by the side of the well curb, [7] just under the window from which he had attempted to leap, the plighted faith of a State was broken, its honor trailed in the dust, and a stain of innocent blood affixed to its escutcheon which shall remain a disgrace forever. When it was known that the Prophet was killed, consternation seemed to seize the mob and they fled, for the most part, in the direction of Warsaw, in the utmost confusion. Such wild confusion reigned in Carthage that it was nearly midnight before Elder Richards could obtain any help or refreshments for Elder Taylor. At last the wounded man was taken to the Hamilton House and his wounds dressed. The bodies of Joseph and Hyrum were also taken to the same place and laid out. Meantime Governor Ford had gone to Nauvoo, where he arrived some time in the afternoon. Several thousands assembled to hear his speech, that he went there to deliver; and he insulted them, by assuming that all that their worst enemies had said of them was true, and threatened them with most dire calamities. He himself in his history of Illinois, says the people manifested some impatience and anger when he referred to the misconduct alleged against them by their enemies; and well they might, for baser falsehoods were never put in circulation to slander a people. The governor was invited to stay all night, but he refused and left the city about 6:30 in the evening for Carthage, his escort riding full speed up Main street performing the sword exercise; they passed the temple, and so left the city. Three miles out of governor and his escort met George D. Grant and David Bettisworth riding toward Nauvoo like madmen with the sad news of the death of Joseph and Hyrum. The governor took them back with him to Grant's house, one and one half miles east of Carthage, that the news might not reach Nauvoo until he had had time to have the county records removed from the court house, and warn the people of Carthage to flee, as he expected an immediate attack from the Nauvoo Legion, and that the whole country would be laid waste. After being taken back to Carthage, George D. Grant mounted another horse and rode that night with the awful news to Nauvoo. On the arrival of Governor Ford at Carthage the following note was addressed to Mrs. Emma Smith and Major-General Dunham of the Nauvoo Legion, dated Midnight, Hamilton House, Carthage: The governor has just arrived; says all things shall be inquired into, and all right measures taken. I say to all citizens of Nauvoo--My brethren, be still, and know that God _reigns. Don't rush out of the city_--don't rush to Carthage--stay at home and be prepared for an attack from Missouri mobbers. The governor will render every assistance possible--has sent orders for troops, Joseph and Hyrum are dead, will prepare to move the bodies as soon as possible. The people of the county are greatly excited, and fear the Mormons will come out and take vengeance. I have pledged my word the Mormons will stay at home as soon as they can be informed, and no violence will be on their part, and say to my brethren in Nauvoo, in the name of the Lord, be still; be patient, only let such friends as choose come here to see the bodies. Mr. Taylor's wounds are dressed, and not serious. I am sound. WILLARD RICHARDS. After the note was prepared the governor wrote an order to the people of Nauvoo to defend themselves, and then about one o'clock in the morning went out on the public square and advised all present to disperse, as he expected the Mormons would be so exasperated that they would burn the town. Upon this the people of Carthage fled in all directions, and the governor and his _posse_ took flight in the direction of Quincy; but there was no uprising and violence on the part of the Saints. The next day the bodies of the murdered men were taken to Nauvoo. About one mile east of the temple, on Mullholland street, they were met by the people in solemn procession, under the direction of the city marshal. Neither tongue nor pen can ever describe the scene of sorrow and lamentation which was there beheld. The love of Joseph and Hyrum for the Saints was unbounded, and it had begotten in the people an affection for them that was equally dear and unselfish. They lived in the hearts of the Saints, and thousands would have laid down their lives willingly to have saved theirs. With their beloved and trusted leaders thus brutally snatched from them; under such circumstances of cruelty and official treachery, imagine, if you can, the mingled feelings of sorrow and righteous indignation that struggled in every heart, and sought expression! Arriving at the Mansion, the bodies were taken into it to be prepared for burial; and Elder Willard Richards and others addressed some eight or ten thousand of the people in the open air. The Saints were advised to keep the peace. Elder Richards stated that he had pledged his honor and his life for their conduct. When the multitude heard that, notwithstanding the sense of outraged justice under which they labored, and this cruel invasion of the rights of liberty and life--in the very midst of their grief and excitement, with the means in their right hands to wreak a terrible vengeance, they voted to a man to trust to the LAW to deal with the assassins, and if that failed them, they would call upon God to avenge them of their wrongs! History records few actions so sublime as this; and it stands to this day a testimony of the devotion of the Latter-day Saints to law and order, the like of which is not paralleled in the history of our country, if in the world. Footnotes 1. The manner of this incident about the revolt of the Carthage Greys is thus related in Gregg's History of Hancock County: "It seems that after the McDonough regiment had been disbanded, and were about to return home, they expressed a desire to see the prisoners, [Joseph and Hyrum]. The wish was reasonable, and as the easiest mode of gratifying it, they were drawn up in line, and General Deming with the two prisoners, one on each arm, and the Greys as an escort, passed along the line of troops, Deming introducing them as General Joseph Smith and General Hyrum Smith, of the Nauvoo Legion. The Greys not aware that this was done at the request of the McDonough men, and not satisfied to be made an escort to such a display, exhibited signs of dissatisfaction, and finally gave vent to their feelings by hisses and groans. As a punishment for this offense they were afterward ordered under arrest. In the meantime there was great excitement in the company. As a detachment of the troops was being detailed for the purpose of putting the general's order into execution the officer in command of the Greys addressed them a few words and then said: 'Boys will you submit to an arrest for so trifling an offense?' 'No!' was the unanimous response. 'Then load your pieces with ball,' was the sullen order. In the meantime some explanations had been made, which permitted General Deming to countermand the order of arrest, and the Greys were quietly marched back to their encampment." This account says nothing of the fact that it was generally known, that the night before, Governor Ford had promised all the troops a view of Generals Smith, and the Greys had been in revolt at General Deming's headquarters before the party including Joseph and Hyrum reached the McDonough troops. Moreover, I was informed by Colonel H. G. Ferris, when in Carthage in 1885, investigating these matters, that when word arrived in that place that Joseph Smith would surrender himself to the authorities, if the governor would pledge him protection and a fair trial, the governor made a speech to the mixed multitude of troops and citizens in which he stated the proposition of the Smiths, and wanted to know if they would sustain him in pledging them protection to which they responded in the affirmative. There was some talk, too, of sending the Greys as a posse to escort the Smiths into Nauvoo. Against this proceeding General Deming protested and told Governor Ford that the pledge of protection made by the crowd and the troops was not to be depended upon, it was insincere, and that the lives of the Smiths were not to be trusted to the Greys. The governor however disregarded the warning of General Deming. Colonel Ferris was present at this meeting.--_B. H. R._ 2. In view of the great civil war which a few years later desolated the land it is clear that the above utterance was prophetic. 3. Ford's History of Illinois, p. 338. 4. For this conversation in _extenso_ as reported by Elder John Taylor who was present, see Appendix IV. 5. This prediction was fulfilled. Elder Dan Jones went on a mission to Wales starting on the 28th of August, 1844, in company with Wilford Woodruff, and performed a most wonderful mission in his native land. 6. Ford's History of Illinois, page 340. 7. It is said that after Joseph fell by the well curb under the window from which he attempted to leap, he was set up against that curb and Colonel Levi Williams ordered four men to fire at him, which they did. It is then said that a ruffian bareheaded and barefooted, his pantaloons rolled up above his knees and his shirt sleeves above his elbows, approached the dead Prophet bowie-knife in hand with the intention it is supposed of severing the head from the body. He had raised his hand to strike, when a light so sudden and powerful flashed upon the bloody scene that the mob was terror-stricken. The arm of the would-be mutilator of the dead fell powerless at his side, the four muskets of those who fired at him fell to the ground, while their owners stood like marble statues unable to move, or join their companions in the hurried and confused retreat they were then making, and Colonel Williams had to call upon some of the retreating mob to carry them away. The history is based upon the statements of Wm. M. Daniels,--Blackenberry and a Miss Graham, but how far their statements are correct I have no means of judging. When at Carthage I became acquainted with W. R. Hamilton, son of the Mr. Hamilton who kept the Hamilton House, referred to several times in these pages, and who just previous to the murder of the Prophet and his brother had been enrolled as a member of the company of Carthage Greys. At the time of the attack on the jail he was on the public square and at once ran in the direction of the jail and was in full view of it all the time. He saw the Prophet appear at the window and half leap and half fall out of it. After which the mob fled precipitously. According to his statement there was no such an occurrence as setting the body against the well, etc. He claims to have been about the first who went to the body of the murdered man, and afterwards rendered some assistance in removing Elder Taylor and the bodies of the martyrs to his father's house. It is worthy of note that nothing of all this is recorded by Willard Richards, and it smacks too much of the fanciful. There is too much deliberation in it to believe it to be the action of a mob.--_R_. CHAPTER XXXIX. CONFUSION--CHOOSING A LEADER. THE Saints at Nauvoo were now as sheep without a shepherd. They had never contemplated such a crisis as this. That their Prophet would be taken from them had not entered their minds, although in the closing days of his career he had frequently spoken of his fate if again he should fall into the hands of his enemies. On the twenty-second of June, five days preceding his death, at the conclusion of the consultation with several of Nauvoo's leading citizens, and at which time it was decided that the safest thing for himself and Hyrum to do was to go West, he remarks in his journal: "I told Stephen Markham that if I and Hyrum were ever taken again we should be massacred, or I was not a Prophet of God." When the cowardly appeal made to him by false friends to return to Nauvoo, after he had crossed the Mississippi on his way to the West, was under consideration by himself and a few friends, he said to his brother, Hyrum Smith: "Brother Hyrum, you are the oldest, what shall we do?" Hyrum replied, "Let us go back and give ourselves up, and see the thing out." "If you go back," replied the Prophet, "I shall go with you, but we shall be butchered." Then again, after it was determined to adopt the course suggested by Hyrum, and the party was on the way to the river where they were to take boats for the Nauvoo side, the Prophet lingered behind the rest of the party talking with O. P. Rockwell. Those in advance shouted to them to come on. Joseph replied, "It is no use to hurry, for we are going back to be slaughtered." On arriving at Nauvoo, Hyrum, too, seemed to have been impressed with a sense of their approaching fate, for on the morning of the twenty-fourth of June, when the first start was made for Carthage, he read the following significant passage in the Book of Mormon, and turned down the leaf upon it: And it came to pass that I prayed unto the Lord that he would give unto the Gentiles grace, that they might have charity. And it came to pass that the Lord said unto me, if they have not charity it mattereth not unto you, thou hast been faithful; wherefore thy garments are clean. And because thou hast seen thy weakness, thou shalt be made strong, even to the sitting down in the place which I have prepared in the mansions of my father. And now I * * * * bid farewell unto the Gentiles; yea and also unto my brethren whom I love, until we shall meet before the judgment seat of Christ, when all men shall know that my garments are not spotted with your blood. [1] I have already quoted the pathetic words of the Prophet on meeting Captain Dunn's company of militia four miles out from Carthage, when he said: "I am going like a lamb to the slaughter; but I am calm as a summer's morning; I have a conscience void of offense towards God and towards all men. I shall die innocent, and it shall yet be said of me--He was murdered in cold blood." I have also related the circumstance of his lingering to look at his farm as he left Nauvoo for the last time, and clearly intimated that he would never see it again. But notwithstanding these very plain intimations concerning his approaching death, the Saints apparently could not comprehend them. They did not sense them; and when his death so sudden and pitiful did come, it scarcely seemed possible to them that it had taken place. They were unprepared for it, and, as I say, were now like sheep without a shepherd. Sidney Rigdon, the Prophet's first counselor, was in Pittsburg, Pennsylvania. He had removed from Nauvoo to Pittsburg, notwithstanding in a revelation [2] from God he had been required to make his home in Nauvoo, and stand in his office and calling of counselor and spokesman to the Prophet. The truth is that from the expulsion of the Saints from Missouri in 1838-9, Sidney Rigdon had been of but little service either to the Church or to the Prophet as a counselor. He was a man of admitted ability as an orator, but lacked discretion; a man of fervid imagination, but of inferior judgment; ambitious of place and honor, but without that steadiness of purpose and other qualities of soul which in time secure them. In the early years of The Church he suffered much for the cause of God, but he also complained much; especially was this the case in respect to the hardships endured in Missouri, and subsequently of his poverty and illness at Nauvoo. This habit of complaining doubtless did much to deprive him of the Spirit of the Lord; for at times it bordered upon blasphemy. More than once he was heard to say that Jesus Christ was a fool in suffering as compared with himself! Having lost, in part at least, the Spirit of the Lord, his interest in The Church and its work waned, and after the settlement at Nauvoo he was seldom seen in the councils of the Priesthood. Moreover, it was known that he was in sympathy and even in communication with some of the avowed enemies of Joseph, among others with that arch traitor, John C. Bennett, who was plotting the overthrow of both Joseph and The Church. It was doubtless these considerations which led Joseph to make an effort to get rid of Sidney Rigdon as counselor at the October conference in 1843. On that occasion the Prophet represented to The Church that such had been the course of Sidney Rigdon that he considered it no longer his duty to sustain him as his counselor. Hyrum Smith, however, pleaded the cause of his fellow-counselor, and so strongly urged the Saints to deal mercifully with Sidney Rigdon, that when the question of sustaining him was presented to the conference, the Saints voted in his favor. "I have thrown him off my shoulders, and you have again put him on me," said Joseph. "You may carry him, but I will not." And so confident was he that Sidney Rigdon would continue to fail in the performance of his duty, that he ordained Elder Amasa Lyman to succeed him, both as counselor and spokesman. "Some of the Elders did not understand how Elder Lyman could be ordained to succeed Elder Rigdon, as The Church had voted to try him another year. Elder Joseph Smith was requested to give an explanation. Why, said he, by the same rule that Samuel anointed David to be king over Israel, while Saul was yet crowned. Please read the sixteenth chapter of first Samuel. Elder Smith's explanation, though short, proved a quietus to all their rising conjectures." [3] Notwithstanding all his fair promises of amendment, Sidney Rigdon continued neglectful of his high duties, and if for a time his old-time enthusiasm revived--as it seemed to at the April conference following, it was as the flickering flame of a tallow dip only--not the steady rays of the ever-shining sun. He longed to return to the East; and notwithstanding the word of the Lord commanding him to make his home at Nauvoo, he frequently talked with Joseph about going to Pittsburg to live, and finally obtained his consent to go there, and take his family with him, and, as I said before, he was there when the martyrdom occurred. William Law, who had been the Prophet's second counselor, was in open apostasy and rebellion against him. He had been and was the associate of a corrupt band of men bent on the destruction of the Prophet. Prompted by a spirit of mercy, the April conference of 1843 had passed without taking action against either William Law, or any of the other apostates; but on the eighteenth of April, at a council of the Priesthood, when six of the Twelve Apostles were present, William Law and several other apostates were excommunicated from The Church; and later William Law undertook the organization of a church after the pattern of the Church of Christ, but it was a miserable failure. The Twelve Apostles were nearly all absent in the Eastern States on missions; and although messengers were sent to call them to Nauvoo immediately after the Prophet's martyrdom, it would be some time before they could arrive. So that it was a time of general anxiety and depression. It was in the midst of such circumstances as these that Sidney Rigdon arrived in Nauvoo and demanded that he be appointed "guardian" of The Church. He ignored the members of the quorum of the Twelve who were in the city--Elders Willard Richards, John Taylor and Parley P. Pratt; he conferred with Elder William Marks, president of the stake of Nauvoo, and at once began agitating the question of appointing a "guardian" to The Church. He arrived in Nauvoo on Saturday, the third of August; next day he harangued the Saints, who assembled in the grove near the temple, upon the necessity of appointing a "guardian" to build up The Church to the martyred Prophet, and in the afternoon meeting urged William Marks to make a special appointment for the Saints to assemble on the following Tuesday for that purpose. Elder Marks was in sympathy with Sidney Rigdon, but for some reason he refused to make the appointment for Tuesday, but made it for Thursday, the eighth of August. This was a most fortunate circumstance, since a sufficient number of the Twelve to make a majority of that quorum arrived on the evening of the sixth, and, of course, they were in time to be present at the meeting to be held on the eighth. The day previous to that meeting, however--the seventh of August--the Twelve called a meeting of the high council and high priests, before which they called on Sidney Rigdon to make a statement of his purposes and relate the revelation he claimed to have received at Pittsburg, which prompted his journey to Nauvoo. In substance he replied that the object of his visit was to offer himself to the Saints as a "guardian;" that it had been shown to him in vision at Pittsburg, that The Church must be built up to Joseph the martyr; that all the blessings the Saints could receive would be through their late Prophet; that no man could be a successor to Joseph; that The Church was not disorganized, though the head was gone; that he had been commanded to come to Nauvoo and see that The Church was governed properly, and propose himself to be a "guardian" to the people. [4] To this Elder Brigham Young replied: I do not care who leads this Church, even though it were Ann Lee; but one thing I must know, and that is, what God says about it. I have the keys and the means of obtaining the mind of God on the subject. * * * Joseph conferred upon our heads all the keys and powers belonging to the Apostleship which he himself held before he was taken away, and no man nor set of men can get between Joseph and the Twelve in this world or in the world to come. How often has Joseph said to the Twelve, I have laid the foundation and you must build thereon, for upon your shoulders the Kingdom rests. [5] The next day was the one appointed by Sidney Rigdon for The Church to assemble and choose a "guardian." The attendance was large, as intense interest had been awakened upon the subject to be considered. Sidney Rigdon addressed the assembly, setting forth his claim to the "guardianship" of The Church. He had full opportunity to present his case and for one hour and a half spoke without interruption; but despite his reputation as an orator, he failed to convince the Saints that he was sent of God. As soon as Sidney Rigdon had closed his speech, Elder Brigham Young arose and made a few remarks. It was on that occasion that he was transfigured before the people, so that through him the Saints heard the voice and felt the presence of their departed leader. George Q. Cannon, who was present on that occasion, says: If Joseph had risen from the dead and again spoken in their hearing, the effect could not have been more startling than it was to many present at that meeting, it was the voice of Joseph himself; and not only was it the voice of Joseph which was heard but it seemed in the eyes of the people as if it were the very person of Joseph which stood before them. A more wonderful and miraculous event than was wrought that day in the presence of that congregation, we never heard of. The Lord gave His people a testimony that left no room for doubt as to who was the man chosen to lead them. They both saw and heard with their natural eyes and ears, and the words which were uttered came, accompanied by the convincing power of God, to their hearts, and they were filled with the Spirit and with great joy. There had been gloom, and in some hearts, probably, doubt and uncertainty, but now it was plain to all that here was the man upon whom the Lord had bestowed the necessary authority to act in their midst in Joseph's stead. On that occasion Brigham Young seemed to be transformed, and a change such as that we read of in the scriptures, as happening to the Prophet Elisha, when Elijah was translated in his presence, seemed to have taken place with him. The mantle of the Prophet Joseph had been left for Brigham. * * * The people said one to another: "The spirit of Joseph rests on Brigham;" they knew that he was the man chosen to lead them and they honored him accordingly. * * * As far as our observation went (we were only a boy at the time) the people were divided into three classes from the time of the death of Joseph up to this meeting of which we speak. One class felt clearly and understandingly that President Brigham Young was the man whose right it was to preside, he being the president of the Twelve Apostles, and that body being, through the death of Joseph and Hyrum, the presiding quorum of The Church. Another class were not quite clear as to who would be called to preside, but they felt very certain that Sidney Rigdon was not the man. They did not believe that God would choose a coward and traitor to lead His people, to both of which characters they believed Rigdon had a claim. The third class, and we think its members were few, was composed of those who had no clear views one way or the other. They were undecided in their feelings. * * * With very few exceptions, then, the people returned to their homes from that meeting filled with great rejoicing. All uncertainty and anxiety were removed. They had heard the voice of the shepherd and they knew it. In the journal of Elder William C. Staines, of that date, the following statement is recorded: Brigham Young said: "I will tell you who your leaders or guardians will be. The Twelve--I at their head!" This was with a voice like the voice of the Prophet Joseph. I thought it was he, and so did thousands who heard it. This was very satisfactory to the people, and a vote was taken to sustain the Twelve in their office, which, with a few dissenting voices, was passed. President Wilford Woodruff, describing the event, says: When Brigham Young arose and commenced speaking * * * if I had not seen him with my own eyes, there is no one that could have convinced me that it was not Joseph Smith; and anyone can testify to this who was acquainted with these two men. [6] The remarks of Elder Young, during which he was transfigured before the people, closed the forenoon meeting. When in the afternoon The Church again assembled Elder Young addressed them at some length on the subject of appointing a leader for The Church, representing the claims of the Twelve as the quorum having the right to act in the absence of the late Prophet-President. Following are some quotations from a summary of his speech taken down at the time: For the first time in my life, for the first time in your lives, for the first time in the Kingdom of God in the nineteenth century, without a prophet at our head, do I step forth to act in my calling in connection with the quorum of the Twelve, as Apostles of Jesus Christ unto this generation--Apostles whom God has called by revelation through the Prophet Joseph, who are ordained and anointed to bear off the keys of the Kingdom of God in all the world. * * * If any man thinks he has influence among this people, to lead away a party, let him try it, and he will find out that there is a power with the Apostles, which will carry them off victorious through all the world, and build up and defend The Church and Kingdom of God. * * * If the people want President Rigdon to lead them, they may have him; but I say unto you that the Quorum of the Twelve have the keys of the Kingdom of God in all the world. The Twelve were appointed by the finger of God. Here is Brigham, have his knees ever faltered? Have his lips ever quivered? Here is Heber, [7] and the rest of the Twelve, an independent body, who have the keys of the Priesthood--the keys of the Kingdom of God--to deliver to all the world; this is true, so help me God. They stand next to Joseph, and are as the First Presidency of The Church. * * * You must not appoint any man at our head; if you should, the Twelve must ordain him. You cannot appoint a man at our head; but if you do want any other man or men to lead you, take them and we will go our way to build up the Kingdom in all the world. * * * Brother Joseph, the Prophet, has laid the foundation for a grand work, and we will build upon it; you have never seen the quorums built one upon another. There is an almighty foundation laid, and we can build a kingdom such as there never was in the world; we can build a kingdom faster than the devil can kill the Saints off. Now if you want Sidney Rigdon or William Law [8] to lead you, or anybody else, you are welcome to them; but I tell you in the name of the Lord, that no man can put another between the Twelve and the Prophet Joseph. Why? Because Joseph was their file leader, and he has committed into their hands the keys of the Kingdom in this last dispensation, for all the world; don't put a thread between the Priesthood and God. [9] Elder Amasa Lyman spoke in support of the Twelve; and then Sidney Rigdon was granted the privilege of speaking; he declined personally, but called on Elder W. W. Phelps to speak in his behalf. Elder Phelps, while evidently having some sympathy with Elder Rigdon, supported the claims of the Twelve. After further discussion Elder Young arose to put the question as to whether The Church would sustain the Twelve or Sidney Rigdon: I do not ask you to take my counsel or advice alone, but every one of you act for yourselves; but if Brother Rigdon is the person you want to lead you, vote for him, but not unless you intend to follow him and support him as you did Joseph. * * * And I would say the same of the Twelve, don't make a covenant to support them unless you intend to abide by their counsel. * * * I want every man before he enters into a covenant, to know what he is going to do; but we want to know if this people will support the Priesthood in the name of Israel's God. If you say you will, do so. [10] Elder Young was then about to put the question to the assembled quorums as to whether they wanted Elder Rigdon for a leader, when, at the request of the latter, the question on supporting the Twelve as the presiding quorum in The Church was first put in the following manner: Do The Church want, and is it their only desire, to sustain the Twelve as the First Presidency of this people? * * * If The Church want the Twelve to stand as the head of this Kingdom in all the world, stand next to Joseph, walk up into their calling, and hold the keys of this Kingdom--every man, every woman, every quorum is now put in order, and you are now the sole controllers of it--all that are in favor of this in all the congregation of the Saints, manifest it by holding up the right hand. (There was a universal vote.) If there are any of a contrary mind--every man and every woman who does not want the Twelve to preside, lift up your hands in like manner. (No hands up.) This supersedes the other question, and trying it by quorums. [11] This disposed of Sidney Rigdon. He had full opportunity to present his case before The Church. The Saints had full opportunity and liberty to vote for him had they wanted him for their leader; but they rejected him and sustained the Twelve. Footnotes 1. Book of Mormon, Ether, Chap. xii. 2. Doc. & Cov., Sec. cxxiv, 103-106. 3. Tract on Sidney Rigdon, by Jedediah M. Grant, pp. 15, 16. 4. History of Joseph Smith, Millennial Star, Volume xxv, page 215. 5. History of Joseph Smith, Millennial Star, Volume xxv, page 215. 6. The above remark of President Woodruff's is taken from a testimony of his following a discourse on the subject of Priesthood and the right of succession, delivered by the writer.--_Deseret Evening News_, March 12, 1892. 7. Heber C. Kimball. 8. William Law had been a counselor to the Prophet Joseph, but was found in transgression and apostasy, had been excommunicated, and was among those who brought about the martyrdom at Carthage. 9. Millennial Star, volume xxv: pages 216, 231-32-33. 10. Millennial Star, volume xxv: page 264. 11. That is, whether The Church wanted to have Sidney Rigdon for a "guardian" or leader. CHAPTER XL. THE TRIAL OF THE MURDERERS. MEANTIME there was considerable excitement in Hancock County, since the mob party were determined to elect officers who would screen the murderers of the Prophets. The Saints were equally determined to vote for those whom they believed would sustain law and order; and the following were put forward as candidates for the county and district offices and elected: M. R. Deming, sheriff; D. H. Wells, coroner; George Coulson, commissioner; J. B. Backenstos and A. W. Babbitt, representatives. The account of the trial of the miscreants charged with the murder of the Prophet I take from Gregg's "History of Hancock County," beginning at page 328: TRIALS AND ACQUITTALS. At the October [1844] term of the Hancock Circuit Court--present Jesse B. Thomas, judge; William Elliott, prosecuting attorney; Jacob B. Backenstos, clerk; General Minor R. Deming, sheriff. The following is the grand jury: Abram Lincoln, Jas. Reynolds, Th. J. Graham, Wm. M. Owens, Ebenezer Rand, Th. Brawner, Ralph Gorrell, Brant Agnert, Martin Getter, Wm. Smith, Th. Gilmore, Benj. Warrington, Reuben H. Loomis, Samuel Scott, Jas. Ward, Samuel Ramsy, Th. H. Owen, David Thompson, John J. Hickok. Abraham Golden, E. A. Bedell and Geo. Walker excused for cause. Samuel Marshall refused to serve, and fined $5.00. The court began its session on Monday the 21st. There had been rumors industriously circulated that the old citizens intended to rally and interpose obstacles in the way of the court and considerable anxiety was felt. The judge in his charge to the grand jury alluded to this rumor and said he was glad to see that no such demonstration was made. He charged them to do their duty in the case likely to come before them and leave the consequences. His charge gave general satisfaction. There was a rumor that a lot of Mormons and Indians were encamped near the town and this rumor occasioned considerable uneasiness. Orders were issued to investigate. The facts turned out to be that a number of Mormons had come down from Nauvoo to attend court, and had gone into camp to save expense. As to the Indians it was ascertained that a company of them had gone through the county on their way to Iowa, for some purpose unknown; but the two facts had no connection with each other. On Tuesday the grand jury began their work, and on Saturday about noon they brought into court two bills of indictment against nine individuals--one for the murder of Joseph Smith and the other for the murder of Hyrum Smith. The persons indicted were as follows: Levi Williams, Jacob C. Davis, Mark Aldrich, Thomas C. Sharp, Wm. Voras, John Wills, Wm. N. Grover,--Gallaher and--Allen. Murry McConnell, Esq., of Jacksonville by special appointment of the governor was present assisting Mr. Elliot in the prosecution. Messrs. Bushnell and Johnson of Quincy and Calvin A. Warren, and perhaps others appeared for the defendants. Immediately on announcement of the indictments most of the defendants appeared and asked for an immediate trial. This Mr. McConnell objected to on the grounds of not being ready. His witnesses before the grand jury had departed without being recognized, and besides, Mr. Elliot had gone. It was finally agreed that the causes should be postponed until next term, and that no _capias_ should issue from the clerk in the interim if the defendants would pledge themselves to appear at the time. Agreed on--a compact which was afterwards violated by the prosecution. Subpoenas were asked for by the prosecution for between thirty and forty witnesses, among whom were William M. Daniels and Brackenberry, the two miracle men, and John Taylor, Mrs. Emma Smith and Governor Ford. On May 19, 1845, court again met in special term at Carthage. Present, Richard M. Young, judge; James H. Ralston, prosecuting attorney; David E. Head, clerk; and R. H. Deming, sheriff. The cause of the people _vs_. Williams _et al_ coming up, Messrs. Williams, Davis, Aldrich, Sharp and Grover appeared and were admitted to bail on personal recognizance in the sums of $5,000.00 jointly and severally. Josiah Lamborn of Jacksonville as assistant prosecuting attorney and William A. Richardson, O. H. Browning, Calvin A. Warren, Archibald Williams, O. C. Skinner and Tho. Morrison for defendants. Motion of defendants to quash the array of jurors for first week, on account of supposed prejudice of county commissioners who selected them and of the sheriff and deputies was sustained. Also motion for the appointment of elisors for the same cause, and absence of corner from county. The array was set aside, and Tho. H. Owen and Wm. D. Arbenethy appointed elisors for the case. These gentlemen had a thankless and arduous duty to perform. Usually it is not difficult to find men willing to sit on juries; in this case few were willing to try the experiment of going into court, with the almost certainty of being rejected by one or the other party, and the position was not an enviable one, if taken. Ninety-six men were brought into court before the requisite panel of 12 was full. The following are names of the jurors chosen: Jesse Griffiths, Joseph Jones, Wm. Robertson, William Smith, Joseph Massey, Silas Griffiths, Jonathan Foy, Solomon J. Hill, James Gittings, F. M. Walton, Jabez A. Beebe, Gilmore Callison. The trial lasted till the 30th when the jury was instructed by the court and after a deliberation of several hours returned a verdict of _not guilty_. Instructions to the jury had been asked by both parties, the following among a list of nine asked by defendants' counsel, were given, and probably had most influence on the verdict. "That where the evidence is circumstantial admitting all to be proven that the evidence tends to prove, if then the jury can make any supposition consistent with the facts, by which the murder might have been committed without the agency of the defendants, it will be their duty to make that supposition, and find defendants not guilty. "That in making up their verdict, they will exclude from their consideration all that was said by Daniels, Brackenberry and Miss Graham. [Witnesses, see note, p. 319.] "That whenever the probability is of a definite and limited nature whether in proportion of 100 to 1 or 1,000 to 1 or any rate is immaterial, it cannot be made the ground of conviction, for to act upon it in any case would be to decide that for the sake of convicting many criminals, the life of one innocent man might be sacrificed [Starkie 508.]" Same defendants, for murder of Hyrum Smith were requested to enter into recognizance of $5,000 each (with fourteen sureties) to the June term, 1845. At said term case was called, and Elliot and Lamborn not answering, the cause was dismissed for want of prosecution and defendants discharged. Colonel John Hay, in the _Atlantic Monthly_ for December, 1869, published an article on this subject. Although but a mere boy at the time of this trial he had within his reach sources of correct information. (He was a member of the State department subsequently.) He says: "The case was closed. There was not a man on the jury, in the court, in the county, that did not know the defendants had done the murder. But it was not proven, and the verdict of not guilty was right in law. * * * The elisors presented 99 men before 12 were found ignorant enough and indifferent enough to act as jurors." The fact is, the trial amounted to nothing more than a farce. The law had been outraged, the honor of the State betrayed, her plighted faith was shamefully broken, and there was not virtue enough in the people to demand its vindication. Nor is this at all an exaggerated statement of the matter. The governor of Illinois himself--Thomas Ford--admits all that is here said. Of the atrocious deed itself and his determination to bring the murderers to justice he says: _I had determined from the first that some of the ringleaders in the foul murder of the Smiths should be brought to trial. If these men had been the incarnation of Satan himself, as was believed by many, their murder was a foul and treacherous action, alike disgraceful to those who perpetrated the crime, to the State, and to the governor, whose word had been pledged for the protection of the prisoners in jail, and which had been so shamefully violated; and required that the most vigorous means should be used to bring the assassins to punishment_. [1] Speaking of the trial, Governor Ford says: Accordingly, I employed able lawyers to hunt up the testimony, procure indictments, and prosecute the offenders. A trial was had before Judge Young in the summer of 1845. The sheriff and panel of jurors, selected by the Mormon court, were set aside for prejudice, and elisors were appointed to select a new jury. One friend of the Mormons and one anti-Mormon were appointed for this purpose; but as more than a thousand men had assembled under arms at the court, to keep away the Mormons and their friends, the jury was made up of these military followers of the court, who all swore that they had never formed or expressed any opinion as to the guilt or innocence of the accused. The Mormons had one principal [1] witness who was with the troops at Warsaw, had marched with them until they disbanded heard their consultations, went before them to Carthage, and saw them murder the Smiths. But before the trial came on, they induced him to become a Mormon; and being much more anxious for the glorification of the Prophet than to avenge his death, the Mormons made him publish a pamphlet giving an account of the murder; in which he professed to have seen a bright and shining light descend upon the head of Joe Smith to strike some of the conspirators with blindness; and that he heard supernatural voices in the air confirming his mission as a Prophet! Having published this in a book, he was compelled to swear to it in court, which of course destroyed the credit of his evidence. This witness was afterwards expelled by the Mormons, but no doubt they will cling to his evidence in favor of the divine mission of the Prophet. [2] Many other witnesses were examined who knew the facts, but under the influence of the demoralization of faction, denied all knowledge of them. It has been said, that faction may find men honest, but it scarcely ever leaves them so. This was verified to the letter in the history of the Mormon quarrel. The accused were all acquitted. During the progress of these trials, the judge was compelled to permit the courthouse to be filled and surrounded by armed bands who attended court to browbeat and overawe the administration of justice. The judge himself was in a duress, and informed me that he did not consider his life secure any part of the time. The consequence was that the crowd had everything their own way; the lawyers for the defense defended their clients by a long and elaborate attack upon the governor; the armed mob stamped with their feet and yelled their approbation at every sarcastic and smart thing that was said, and the judge was not only forced to hear it, but to lend it a kind of approval. [3] And now in conclusion, as promised in the footnote on this page, I quote the statement of the martyrdom as vouched for by The Church, and published in the book of Doctrine and Covenants: To seal the testimony of this book and the Book of Mormon, we announce the martyrdom of Joseph Smith the Prophet, and Hyrum Smith the Patriarch. They were shot in Carthage jail, on the 27th of June, 1844, about five o'clock p. m., by an armed mob, painted black--of from 150 to 200 persons. Hyrum was shot first and fell calmly, exclaiming, "I am a dead man!" Joseph leaped from the window, and was shot dead in the attempt, exclaiming, "O Lord, my God!" They were both shot after they were dead in a brutal manner and both received four balls. John Taylor and Willard Richards, two of the Twelve, were the only persons in the room at the time; the former was wounded in a savage manner with four balls, but has since recovered; the latter, through the providence of God, escaped, "without even a hole in his robe." Joseph Smith, the Prophet and Seer of the Lord, has done more (save Jesus only,) for the salvation of men in this world, than any other man that ever lived in it. In the short space of twenty years, he has brought forth the Book of Mormon, which he translated by the gift and power of God, and has been the means of publishing it on two continents; has sent the fullness of the everlasting gospel which it contained to the four quarters of the earth; has brought forth the revelations and commandments which compose this Book of Doctrine and Covenants, and many other wise documents and instructions for the benefit of the children of men; gathered many thousands of the Latter-day Saints, founded a great city; and left a fame and name that cannot be slain. He lived great, and he died great in the eyes of God and his people, and like most of the Lord's anointed in ancient times, has sealed his mission and his works with his own blood--and so has his brother Hyrum. In life they were not divided, and in death they were not separated! When Joseph went to Carthage to deliver himself up to the pretended requirements of the law, two or three days previous to his assassination, he said, "I am going like a lamb to the slaughter; but I am calm as a summer's morning; I have a conscience void of offense towards God, and towards all men. I SHALL DIE INNOCENT, AND IT SHALL YET BE SAID OF ME--HE WAS MURDERED IN COLD BLOOD." The same morning, after Hyrum had made ready to go--shall it be said to the slaughter? Yes, for so it was,--he read the following paragraph, near the close of the fifth chapter of Ether, in the Book of Mormon, and turned down the leaf upon it:-- "And it came to pass that I prayed unto the Lord that he would give unto the Gentiles grace, that they might have charity. And it came to pass that the Lord said unto me, if they have not charity, it mattereth not unto you, thou hast been faithful; wherefore thy garments are clean. And because thou hast seen thy weakness, thou shalt be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father. And now I * * * bid farewell unto the Gentiles; yea and also unto my brethren whom I love, until we shall meet before the judgment-seat of Christ, where all men shall know that my garments are not spotted with your blood." The testators are now dead, and their testament is in force. Hyrum Smith was 44 years old; February, 1844, and Joseph Smith was 38 in December, 1843; and henceforward their names will be classed among the martyrs of religion; and the reader in every nation will be reminded that the "Book of Mormon," and this book of Doctrine and Covenants of the Church, cost the best blood of the nineteenth century to bring them forth for the salvation of a ruined world: and that if the fire can scathe a _green tree_ for the glory of God, how easy it will burn up the "dry trees" to purify the vineyard of corruption. They lived for glory; they died for glory; and glory is their eternal reward. From age to age shall their names go down to posterity as gems for the sanctified. They were innocent of any crime, as they had often been proved before, and were only confined in jail by the conspiracy of traitors and wicked men; and their _innocent blood_ on the floor of Carthage jail, is a broad seal affixed to "Mormonism" that cannot be rejected by any court on earth; and their _innocent blood_ on the escutcheon of the State of Illinois, with the broken faith of the State as pledged by the governor, is a witness to the truth of the everlasting Gospel, that all the world cannot impeach; and their _innocent blood_ on the banner of liberty, and on the _magna charta_ of the United States, is an ambassador for the religion of Jesus Christ, that will touch the hearts of honest men among all nations; and their _innocent blood_, with the innocent blood of all the martyrs under the altar that John saw, will cry unto the Lord of hosts, till He avenges that blood on the earth. Amen. Footnotes 1. Ford's History of Illinois, page 367. 2. This the "Mormons," however, have not done; and no well informed "Mormon," regards the story as being vouched for in any authoritative way by The Church. The only authoritative account of the sad martyrdom of the Prophets for which The Church stands responsible is that published in the Doctrine and Covenants, section cxxxv (and which is published at the close of this chapter); and in that account the element of the miraculous enters not at all. 3. Ford's History of Illinois, pages 367, 368. CHAPTER XLI. THE EXODUS--THE FALL OF NAUVOO. IT is thought by some that our enemies would be satisfied with my destruction; but I tell you that as soon as they have shed my blood, they will thirst for the blood of every man in whose heart dwells a single spark of the spirit of the fullness of the Gospel. The opposition of these men is moved by the spirit of the adversary of all righteousness. It is not only to destroy me, but every man and woman who dares believe the doctrines that God hath inspired me to teach in this generation. Such were the words of the Prophet Joseph Smith to the Nauvoo Legion on the eighteenth of June, 1844. And the action of the old citizens of Hancock and the surrounding counties subsequent to the murder of the Prophet, prove how truly inspired were the words we have quoted. For no sooner did they discover that the work which Joseph had begun refused to die with him, than they renewed hostilities, and sought by every means their wicked hearts could devise to harass and destroy those who devoted their energies to the consummation of the work which had been started. The mockery of a trial given those who had murdered the Prophets, emboldened the enemies of the Saints, for they saw justice powerless to vindicate outraged law, and that with impunity they could prey upon the citizens of Nauvoo, whom, it would seem, their hatred had selected for a sacrifice. Thieves and blacklegs generally, saw the opportunity of having their crimes charged upon an innocent people, and established themselves in the vicinity of Nauvoo, though principally on the Iowa side of the river, and all the thefts and acts of violence committed by those renegades were charged up to the account of the citizens of Nauvoo, and too gladly believed by the people in the surrounding counties. Not only were the charges of theft and robbery made against the Sainst, but they were also accused of hiding from justice any and all criminals who came into their midst--that Nauvoo, in short, was a rendezvous for outlaws, counterfeiters and desperate men generally. These charges led the city council on the thirteenth of January, 1845, to investigate the allegations and a series of resolutions were adopted stating that the charges of theft for the most part were fabrications of their enemies bent on ruining the reputation of the city, and defied those who made the charges to sustain with proof a single case where the citizens of Nauvoo had screened criminals from justice. The council also extended an invitation to all who had reasons to believe that their stolen property was concealed in Nauvoo to come and make diligent search for it, and pledged them the assistance of the council. To hunt out crime and put away everything that could give rise to even a suspicion of concealing criminals, the mayor was authorized to increase the force of police if necessary to five hundred; and the people were called upon to redouble their diligence in preventing criminals from coming among them, and all such persons as soon as discovered were to be given up to the officers of the law. The next day the action of the city council was submitted to the citizens of Nauvoo, and they approved of it. Fifty delegates were chosen and sent into the surrounding counties to disabuse the public mind relative to the false accusations made against the Saints, and to ask their co-operation in ridding the country of the counterfeiters and thieves which infested it. But all these efforts were fruitless. The falsehoods of their enemies outweighed the truths of the Saints, and prejudice more cruel than hell itself hardened the hearts of the people of Illinois against the appeals of the citizens of Nauvoo, and made them deaf to all entreaties for justice. Twice during the summer of 1845, Governor Ford himself went to Nauvoo to investigate these charges against her people; and when he came to deal with the "Mormon troubles," in his message to the legislature that fall, after speaking of the charges made, he said: Justice, however, requires me to say that I have investigated the charge of promiscuous stealing, and find it to be greatly exaggerated. I could not ascertain that there were a greater proportion of thieves in that community than in any other of the same number of inhabitants, and perhaps if the city of Nauvoo were compared with St. Louis, or any other western city, the proportion would not be so great. The prejudice, not to say bitterness, of Governor Ford against the Saints would rob his statement of any suspected exaggeration favorable to them. Nor is Governor Ford's voice the only one which vindicates the character of the citizens of Nauvoo. The deputy sheriff of Hancock County exonerated the Mormon people from any participation in the thefts perpetrated in the surrounding country. He testified that stolen property was brought through the country _via_ Nauvoo, passed over the river to the Iowa side and taken into the interior, where it was concealed. He also stated that there were some five or six persons in Nauvoo who were assisting in this nefarious business, but said he, "they are not Mormons nor are they fellowshiped by them." Notwithstanding all this, misrepresentation so far succeeded in poisoning the minds of the public and the leading men in the State, that in January, 1845, the city charter of Nauvoo and the charter of the Legion were both repealed, and thus the protecting aegis of the city government was snatched away from her citizens, when most they needed it, and left them exposed to the fury of their enemies. Of this act of punic faith on the part of the State legislature, the State attorney, Josiah Lamborn, in a letter to Brigham Young, said: I have always considered that your enemies have been prompted by political and religious prejudices, and by a desire for plunder and blood, more than for the common good. By the repeal of your charter, and by refusing all amendments and modifications, our legislature has given a kind of sanction to the barbarous manner in which you have been treated. Your two representatives exerted themselves to the extent of their ability in your behalf, but the tide of popular passion and frenzy was too strong to be resisted. It is truly a melancholy spectacle to witness the law-makers of a sovereign State condescending to pander to the vices, ignorance and malevolence of a class of people who are at all times ready for riot, murder and rebellion. Senator Jacob C. Davis was one among those who had been indicated for the murder of Joseph and Hyrum, and of him the attorney-general said: Your senator, Jacob C. Davis, has done much to poison the minds of members against anything in your favor. He walks at large in defiance of law an indicated murderer. If a Mormon was in his position, the senate would afford no protection, but he would be dragged forth to jail or the gallows, or be shot down by a cowardly and brutal mob. In the meantime the Twelve Apostles, sustained by the Saints, put forth every exertion to carry out the designs of their martyred Prophet respecting Nauvoo. The Nauvoo House was hurried on, and the walls were growing rapidly under the constant labor of the masons. Work, too, was vigorously prosecuted at the temple. At the time of Joseph's death that edifice was but one story high, yet on the twenty-fourth of May, 1845, about six o'clock in the morning the cap-stone was laid amid the general rejoicing and shouts of "Hosanna" from the assembled thousands of the Saints. As President Brigham Young finished laying the cap-stone he stood upon it and said: The last stone is laid upon the temple, and I pray the Almighty in the name of Jesus to defend us in this place, and sustain us until the temple is finished and we have all got our endowments. The whole congregation then following the motion of President Young shouted as loud as possible: Hosanna! Hosanna! Hosanna! to God and the Lamb! Amen! Amen! and Amen! [1] "So let it be, thou Almighty God," solemnly concluded President Young. Thus the world began to understand that Mormonism was not born to die with its earthly leaders. And it began to be whispered that the Prophet Joseph dead was even more potent than when living. His testimony had been sealed with his blood, and it gave to his life and his labors an additional sanctity in the eyes of his followers, as well as making it more binding upon the world. Seeing then the continued prosperity of Nauvoo and her citizens, the people in the vicinity of that city and in the surrounding counties again commenced hostilities, if, indeed, it may be said that they had ever ceased. The enormity of the murder at Carthage jail had checked them temporarily; for an instant the torch and assassin's knife had dropped from their nerveless hands and they stood aghast, at that deed of blood. But seeing the work the murdered Prophet had started surviving his fall, they took up again the weapons of fell destruction and rushed once more upon their victims. Early in September, 1845, mobbing the scattered families of the Saints began in earnest. A meeting was held by anti-Mormons near what was called the "Morley settlement," to devise means of getting rid of the Mormons. During the meeting guns were fired at the house where it was held, and the assault charged upon the Saints, though most likely it was done by some of their own party--that they might have an excuse for their meditated acts of violence upon the people of Nauvoo. Such was the general belief at the time; and Governor Ford in his "History of Illinois," speaking of this circumstance, says: In the fall of 1845, the anti-Mormons of Lima and Green Plains, held a meeting to devise means for the expulsion of the Mormons from their neighborhood. They appointed some persons of their own number to fire a few shots at the house where they were assembled; but to do it in such a way as to hurt none who attended the meeting. The meeting was held, the house was fired at, but so as to hurt no one; and the anti-Mormons suddenly breaking up their meeting, rode all over the country spreading the dire alarm, that the Mormons had commenced the work of massacre and death. [2] The attack was made upon the Morley settlement, and on the eleventh of the month twenty-nine houses were burned down, while their occupants were driven into the bushes where men, women and children laid drenched with rain, anxiously awaiting the breaking of day. Speaking of this outrage, the editor of the Quincy _Whig_, Mr. Bartlett, said: Seriously, these outrages should be put a stop to at once; if the Mormons have been guilty of crime why punish them, but do not visit their sins upon defenseless women and children. This is as bad as the savages. * * * It is feared that this rising against the Mormons is not confined to the Morley settlement, but that there is an understanding among the antis in the northern part of this [Adams] and Hancock counties to make a general sweep, burning and destroying the property of the Mormons wherever it can be found. If this is the case, there will be employment of the executive of the State, and that soon. * * * Still later news from above [referring to Hancock County] was received late on Monday night. The outrages were still continued. The flouring mill, carding machine, etc., of Norman Buel, a Mormon, one mile and a half west of Lima is now a heap of ashes. Colonel Levi Williams, of Green Plains has ordered out his brigade, it is said to aid the anti-Mormons. The anti-Mormons from Shuyler [county] and the adjoining counties, are flocking in and great distress of life and property may be expected. Heaven only knows where these proceedings will end. It is time the strong arm of power was extended to quell them. [3] In the midst of the exciting scenes which followed, the sheriff of Hancock County, Mr. J. B. Backenstos proved himself a friend to law and order. He did all in his power to arrest the spread of violence and called upon all law-abiding citizens to act as a _posse comitatus_, but announced it as his opinion that the citizens of Nauvoo had better take no part in suppressing the mob-violence, since that might lead to a civil war. At the same time he told the people of Hancock, that "the Mormon community had acted with more than ordinary forbearance, remaining perfectly quiet, and offering no resistance when their dwellings, their buildings, stacks of grain, etc., were set on fire in their presence. They had forborne until forbearance was no longer a virtue." His vigorous efforts were making headway against the violators of the law; but in consequence of some parties who had sought his life, while acting in his official capacity, being killed, he was arrested [4] by General John J. Hardin and placed on trial for murder; after which mob-violence went unchecked of justice. In the midst of these tumultuous scenes a mass meeting of the citizens was convened at Quincy on the twenty-second of September. It was generally known that the Prophet Joseph had contemplated going west with the main body of The Church, and it was one of the objects of this meeting to appoint a committee to confer with The Church authorities and learn what their present intentions were as to leaving the State. It was expressed as the opinion of that meeting that the only basis upon which the Mormon troubles could be settled would be the removal of that people from Illinois. "It is a settled thing," said Mr. Bartlett, editor of the Quincy _Whig_, in his issue following the meeting of the above date-- It is a settled thing that the public sentiment of the State is against the Mormons, and it will be in vain for them to contend against it; and to prevent bloodshed, and the sacrifice of many lives on both sides, it is their duty to obey the public will, and leave the State as speedily as possible. That they will do this we have a confident hope--and that too, before the last extreme is resorted to--that of force. We are sorry to say that many of the leading men of Quincy, principally prominent members of the bar, who before had been kindly disposed towards the citizens of Nauvoo, now turned against them, and became the advocates of violence, and lent the weight and influence of their characters to the support and spread of mob-law. Among such we are sorry to publish Major Warren and O. H. Browning, the latter having defended the Prophet Joseph on more than one occasion when unjustly charged with crime before the courts of the country. His burning words of eloquence, in reciting the wrongs of the Saints, when cruelly expelled from Missouri, would, one would think, have enlisted the sympathy of adamantine hearts; and now to see him leagued with those bent upon bringing about a repetition of these sorrows, is an event to be truly deplored. In answer to the Quincy committee to state what their present intentions were relative to leaving the State, the Twelve handed them the following communication: NAUVOO, September 24, 1845. _Whereas_, a council of the authorities of the Church of Jesus Christ of Latter-day Saints, at Nauvoo have this day received a communication from Messrs. Henry Asbury, John P. Robins, Albert G. Pearson, P. A. Goodwin, J. N. Ralston, M. Rogers and E. Congers, committee of the citizens of Quincy, requesting us to communicate in writing our disposition and intention at this time, particularly with regard to removing to some place where the peculiar organization of our Church will not be likely to engender so much strife and contention as unhappily exists at this time in Hancock and some of the adjoining counties; _And, whereas_, said committee have reported to us the doings of a public meeting of the citizens of Quincy on the twenty-second inst., by which it appears there are some feelings concerning us as a people, and in relation to which sundry resolutions were passed, purporting to be for the purpose of maintaining or restoring peace to the country; _And, whereas_, it is our desire and ever has been, to live in peace with all men, so far as we can, without sacrificing the right to worship God according to the dictates of our own consciences which privilege is granted by the Constitution of these United States; and, whereas, we have time and again, been driven from our peaceful homes, and our women and children have been obliged to live on the prairies, in the forests, on the roads and in tents, in the dead of winter, suffering all manner of hardships--even to death itself--as the people of Quincy well know; the remembrance of whose hospitality, in former days, still causes our hearts to burn with joy, and raise the prayer to heaven for blessing on their heads; and, whereas, it is now so late in the season that it is impossible for us, as a people, to remove this fall without causing a repetition of like sufferings; and, whereas, it has been represented to us from other sources than those named, and even in some communications from the executive of the State, that many of the citizens of the State were unfriendly to our views and principles; and, whereas, many scores of our homes in this country have been burned to ashes without any justifiable cause or provocation, and we have made no resistance, till compelled by the authorities of the county so to do, and that authority not connected with our Church; and, whereas, said resistance to mobocracy, from legally constituted authority, appears to be misunderstood by some, and misconstrued by others, so as to produce an undue excitement in the public mind; and, whereas, we desire peace above all earthly blessings; _Therefore_, we would say to the committee above mentioned, and to the governor, and all the authorities and people of Illinois, and the surrounding States and Territories that we propose to leave this county next spring, for some point so remote, that there will not need be any difficulty with the people and ourselves, provided certain propositions necessary for the accomplishment of our removal shall be observed, as follows, to-wit: That the citizens of this and surrounding counties, and all men, will use their influence and exertion to help us to sell or rent our properties, so as to get means enough that we can help the widow, the fatherless and the destitute to remove with us, That all men will let us alone with their vexatious law-suits so that we may have time, for we have broken no laws; and help us to cash, dry goods, groceries, etc., to good oxen, beef cattle, sheep, wagons, mules horses, harness, etc., in exchange for our property, at a fair price, and deeds given on payment, that we may have means to accomplish a removal without the suffering of the destitute to an extent beyond the endurance of human nature. That all exchange of property shall be conducted by a committee, or by committees of both parties; so that all the business may be transacted honorably and speedily. That we will use all lawful means, in connection with others to preserve the public peace while we tarry; and shall expect, decidedly, that we be no more molested with house-burning, or any other depredations, to waste our property and time, and hinder our business. That it is a mistaken idea, that we have proposed to leave in six months, for that would be so early in the spring that grass may not grow nor water run; both of which would be necessary for our removal. But we propose to use our influence, to have no more seed time and harvest among our people in this county after gathering our present crops; and that all communications be made to us in writing. By order of the council, BRIGHAM YOUNG, President. W. RICHARDS, Clerk. The Quincy committee reported to the citizens of that city, the propositions of The Church authorities, which were regarded as satisfactory in part, but thought they were not so full or decisive as was necessary. The mass meeting to which they reported, however, accepted the propositions and decided to recommend the people in the surrounding counties to do the same. "But," said one of the resolutions: We accept it [the proposition of The Church authorities] as an unconditional proposition to remove. We do not intend to bring ourselves under any obligation to purchase their property or furnish purchasers for the same, but we will in no way hinder or obstruct them in their efforts to sell; and will expect them to dispose of their property, and remove at the time appointed. _Resolved_, that it is now too late to attempt the settlement of the difficulties in Hancock County upon any other basis than that of the removal of the Mormons from the State. _Resolved_, that whilst we shall endeavor, by all the means in our power, to prevent the occurrence of anything which might operate against their removal, and afford the people of Nauvoo any grounds of complaint, we shall equally expect good faith upon their part; and if they shall not comply with their own proposition, the consequence must rest upon those who violate faith. And we now solemnly pledge ourselves to be ready at the appointed time to act, as the occasion may require, and that we will immediately adopt a preliminary military organization, for prompt future action, if occasion should demand it. _Resolved_, that in our opinion, the peace of Hancock County cannot so far be restored as to allow the desired progress to be made, in preparing the way for the removal of the Mormons, while J. B. Backenstos remains sheriff of said county: and that he ought to resign said office. Of the first of these resolutions Josiah B. Conyers, the author of "A Brief History of the Hancock Mob," says with just indignation and sarcasm: The first one, in our opinion, is unique. They accepted and recommended to the people of the surrounding counties to accept an unconditional proposition to remove. But understand, Mr. Mormon, though we accept it and recommend the surrounding counties to do so, likewise, (reprobate you, unconditionally) we do not intend to bring ourselves under any obligation to purchase your property, or to furnish purchasers; but we will be very kind and obliging, and will in no way, hinder or obstruct you in your efforts to sell, provided, nevertheless, this shall not be so construed as to prevent us from running off the purchaser. But we expect this small favor of you, viz., that you must dispose of your property, and leave at the appointed time. [5] This mass meeting closed its business by arranging a plan for adopting a preliminary military organization for prompt future action, if occasion should demand. On the first and second of October an anti-Mormon convention assembled at Carthage, in which nine counties, those immediately surrounding Hancock, were represented. A committee on evidence, was appointed, on which Archibald Williams, one of the Saints' bitterest enemies, was chairman. It was its business to collect evidence in relation to the depredations of the Mormons. The chairman made a report to which were appended a number of affidavits, charging various crimes on the people of Nauvoo. It is needless to say that the whole thing was an _ex patre_ affair, and sustained by the men who had assisted in the murder of Joseph and Hyrum Smith; and it was upon their evidence the convention acted. The convention adopted the course followed by the mass meeting at Quincy--that is, it agreed to accept the propositions of The Church authorities, to remove, in the same spirit they were received at Quincy, and proceeded to prepare a preliminary military organization to act with promptitude, provided the Saints did not remove. The convention also, _Resolved_, that it is expected as an indispensable condition to the pacification of the county, that the old citizens be permitted to return to their homes unmolested by the present sheriff (Backenstos,) and the Mormons, for anything alleged against them; any attempt on their part to arrest or prosecute such persons for pretended offenses, will inevitably lead to a renewal of the late disorder. O. H. Browning moved the following: _Resolved_, that the Hon. W. N. Purple, judge of this judicial circuit court be requested not to hold a court in Hancock County this fall; as, in the opinion of this convention, such court could not be holden without producing a collision between the Mormons and anti-Mormons, and renewing the excitement and disturbances which have recently affected said county. And thus those guilty of mob violence and house burning were to be protected by the Carthage convention from prosecution before the courts; and those who might have the temerity to prosecute them and vindicate the law, were threatened by a renewal of that same lawless violence! Where, then, proud State of Illinois, was your majesty! Your honor! Can you answer? If you, out of very shame, cannot look up and reply, history answers for you, and tells you it was trailed in the dust, under the very feet of as vile a set of traitors as ever brought shame to their country! And where was your virtuous populace, the true watch and guard of a State's honor? Alas, they were blinded by the falsehoods prompted by malice and envy, and started on foot to shield the guilty murderers of innocence, or quelled by the bold front of a traitorous but successful mob. In the meantime every exertion was made by the citizens of Nauvoo, to be ready for the great exodus in the spring. The temple had been so far completed that a conference was held in it on the sixth of October, and committees appointed to negotiate the sale of property and attend to other branches of business. Nauvoo presented a busy scene in those days. Men were hurrying to and fro collecting wagons and putting them in repair; the roar of the smith's forge was well nigh perpetual, and even the stillness of night was broken by the steady beating of the sledge and the merry ringing of the anvil. Committees were seeking purchasers of real estate and converting both that and personal property into anything that would be of service to those just about to plunge into an unknown and boundless wilderness. But while these efforts were being put forth on the part of the people of Nauvoo, to fulfill their agreement with the mob forces, the conditions of removal on the part of the old settlers were frequently violated; and instances of mob violence were almost every day occurrences. The people, who were making preparations to leave the farms, gardens and homes they had redeemed from the wilderness, were constantly threatened with destruction by the hostile demonstrations of their heartless neighbors. To give an earnest of the intentions of the Mormons to leave the State where they had suffered so much, and to thereby remove all occasion for the implacable wrath of their enemies, that was so impatient that it could not wait for the springtime to come, for the sacrifice of its victims, the Twelve and the High Council, with about four hundred families, crossed the Mississippi on the ice, on the eleventh of February, 1846, and were soon lost to view in the wilderness of Iowa. Others continued to follow as fast as they could make ready, until by the latter part of April, the great body of The Church at Nauvoo had gone. But now, purchasers for their property failed those who remained. The people surrounding Nauvoo saw no need of purchasing that which inevitably must become theirs. The result was that it became impossible for this remnant, consisting for the most part, of the destitute, the aged, infirm and sick, to remove. And surely a people who had still any faith left in humanity, would be justified in the belief that these could remain until an asylum was found for them by their friends, who had already gone in search of new homes. But in this, be it said, to the shame of Illinois, they were deceived. In the hardened hearts of their enemies, however, there was no mercy, even for the helpless; no pity for the sick or destitute. In their enemies' veins the milk of human kindness had dried up. During the preparations for the exodus, Major Warren had been stationed with a small military force in Hancock, to keep the peace; but about the middle of April he received orders to disband his force on the first of May, as that was adjudged by "the public expectation," to use a phrase of Major Warren's, when the last of the Mormons should have left the State. So soon as it was understood that there were still left in Nauvoo a number of Mormons who would likely remain through the summer to continue their efforts to dispose of property, an uproar was raised in the surrounding counties, meetings were held and resolutions adopted, demanding that they leave at once, under threats of extermination. When the governor saw this new furore breaking out, he countermanded the order for Major Warren to disband his forces, and commanded him to hold his position and to preserve the peace until he received further orders. The new impetus given to mob violence, however, was not to spend its force without perpetrating some outrage, and a number of cowardly attacks were made upon Mormons. On the eleventh of May, Major Warren found it necessary to issue a circular from which I quote the following: The undersigned again deems it his duty to appear before you in a circular. It may not be known to all of you, that the day after my detachment was disbanded at Carthage, I received orders from the executive to muster them into service again, and remain in the county until further orders. I have now been in Nauvoo with my detachment a week and can say to you with perfect assurance that the demonstrations made by the Mormon population, are unequivocal. They are leaving the State, and preparing to leave, with every means that God and nature has placed in their hands. * * * The anti-Mormons desire the removal of the Mormons; this is being effected peaceably and with all possible dispatch. All aggressive movements, therefore, against them at this time, must be actuated by a wanton desire to shed blood, or to plunder. * * * A man of near sixty years of age, living about seven miles from this place, was taken from his house a few nights since, stripped of his clothing, and his back cut to pieces with a whip, for no other reason than because he was a Mormon, and too old to make successful resistance. Conduct of this kind would disgrace a horde of savages. * * * To the Mormons I would say, go on with your preparations and leave as fast as you can. Leave the fighting to be done by my detachment. If we are overpowered, then recross the river, and defend yourselves and property. To those busy trying to raise mob forces, principally Squire M'Calla and Colonel Levi Williams, Major Warren gave warning that a previous order to the effect that not more than four armed men, other than State troops, should assemble together, would be enforced; and that any mob which assembled would be dispersed; his force or the mob would leave the field in double quick time. This had the effect of quieting matters down for a season, but only until Major Warren's detachment was disbanded. A meeting was held at Carthage on the sixth of June, to make preparations for celebrating the fourth of July, the nation's natal day. It was suggested at that meeting that, as all the Mormons had not left the State, the people of Hancock County could not be considered free; and under those circumstances, they ought not to celebrate the fourth with the usual rejoicings. The meeting was therefore adjourned to meet on the twelfth, for the purpose of taking into consideration why it was that all Mormons had not left the city of Nauvoo. That happened to be the day fixed by the governor on which to raise volunteers for the Mexican war, which, in the meantime, had broken out; so that there was considerable excitement among the militia of Hancock County, and the mob leaders doubtless thought the time propitious for making a demonstration against the few Saints still remaining in Nauvoo. A large body of men were found willing to march into Nauvoo, but it was learned that the new citizens who had purchased much of the property of the now exiled people, were unwilling to allow the mob forces to enter the city, and meeting with this unexpected opposition, the mob forces marched to Golden's point, distant from Nauvoo some five or six miles down the river. At this juncture, Stephen Markham returned to Nauvoo from the camp of the Apostles for some Church property; but it was rumored that he had returned with a large body of men, and as Markham's name was a terror among the enemies of the Saints, the mob took to flight, though no one was in pursuit. It was a case of the wicked fleeing when no man pursued. The committee at Quincy having control of the mob forces, either chagrined by the cowardice of those who had collected at Golden's point, or appalled at the prospect of innocent blood being found upon their skirts, retired from the position which had been assigned them. This disorganized the mob and they dispersed to their homes, but agreed to assemble again at the call of their leaders; and laid an injunction upon the Mormons in Nauvoo not to go outside of the city limits, except in making their way westward. This order of the mob was disregarded by a party of new citizens and a few Saints who went into the country several miles, to harvest a field of grain. While engaged in their work, they were surrounded by a mob and captured. They were robbed of their arms, stripped of their clothing, and cruelly beaten with hickory goads. This outrage created intense excitement in Nauvoo, and the new citizens and Saints made common cause in bringing the perpetrators of it to justice. But while the parties accused of the crime were under arrest in the hands of the officers, a second party, consisting of P. H. Young and his son, Richard Ballantyne, James Standing and Mr. Herring were kidnapped, and held by their tormentors fourteen days, during which time they were constantly threatened with death. They finally escaped, however, and returned to Nauvoo. The parties accused of making the assault on those in the harvest field, took a change of venue to Quincy, but whether they were ever brought to trial or not, I cannot learn, but think they were not. Among those arrested for attacking the party of harvesters was Major M'Calla; and in his possession was found a gun taken from the party. The gun was recognized by several persons, among whom was Wm. Pickett, and taken from him. The mobbers then and there made out a charge of stealing, and got out warrants for the arrest of Pickett, Furness and Clifford. Pickett, it would seem, had incurred the hatred of the mob, and they desired to get him into their power. Word was brought to him by a friend that the warrant was merely a subterfuge to get him into the hands of his enemies; consequently, when one John Carlin, a special constable from Carthage, undertook to arrest him, he asked if he would guarantee his safety; being answered in the negative, he resisted the officer and would not be taken. Though it is claimed that afterwards, in company with several friends he went before the magistrate of Green Plains, who, it was said, issued the warrant for his arrest. But as he had no record of the warrant he refused to put him under arrest. The other parties accused were acquitted on examination. The mob now, however, saw an opportunity to accomplish their full purpose of destroying the city of Nauvoo. An officer had been resisted by a citizen, and his fellow citizens approved his course! "Nauvoo was in rebellion against the laws!" Carlin issued a proclamation calling upon the citizens to come as a _posse comitatus_, to assist him in executing the law. And to his clarion call, There was mounting in hot haste. The old mob forces were soon assembled at Carthage, and the command given to Captain Singleton. The citizens of Nauvoo petitioned the governor for protection, and he sent to them Major J. R. Parker, with a force of ten men from Fulton County, and also authorized him to take command of such forces as might volunteer to defend the city against any attacks that might be threatened. He was also empowered "to pursue, and in aid of any peace officer with a proper warrant, arrest the rioters who may threaten or attempt such an attack, and bring them to trial;" and to assist with an armed posse any peace officer in making an arrest, and with a like force to guard the prisoners, during the trial, and as long as he believed them in danger of mob violence. The commission bears date August 24, 1846. Thus equipped, Major Parker went to Nauvoo and issued a proclamation calling upon the mobs then collecting, "_in the name of the people of Illinois, and by virtue of the authority vested in him by the governor of the State to disperse_." The issue, then, was no longer between the mob forces and the Mormons; it was between the recognized authority of the State and this lawless banditti. Major Parker also announced that he was authorized and prepared to assist the proper officers in serving any writs in their hands. In answer to this proclamation Carlin issued a counter one to the effect that if he met with resistance from Parker, he would consider his detachment as a mob, and proceed accordingly. To which Parker replied, if the forces under Carlin undertook to enter Nauvoo, he would treat them as a mob. Parker also wrote to Singleton, and expressed a desire to bring about a settlement of the difficulty without shedding blood. To this communication Singleton replied that in Parker's proposition he saw nothing looking to the expulsion of the remnant of the Mormon people left in Nauvoo, and "that is," said he "a _sine qua non_ with us." It will be remembered that Carlin's professed object in calling for a posse was to arrest William Pickett; but now something more is demanded--the immediate removal of the Mormons, the surrender of Nauvoo, etc. Singleton concluded his terms to Parker, the representative of the governor of the State, in these words: When I say to you, the Mormons must go, I speak the mind of the camp and the country. They can leave without force or injury to themselves or their property, but I say to you, sir, with all candor, _they shall go_--they may fix the time within sixty days, or I will fix it for them. At this juncture a committee of one hundred, which had been appointed by the citizens of Quincy, arrived on the scene, to act--ostensibly--as mediators, to bring about a peaceful solution of the trouble, but one cannot help thinking their true mission was to insidiously carry out the project of the mob. But I leave the reader to draw his own inference respecting that; when he hears the terms proposed by that committee, and which all classes of citizens in Nauvoo, seeing no alternative, accepted: The terms offered were that the Mormons move out of the city, or disperse within sixty days. A force of twenty-five to remain in the city during that time, half the expense of maintaining them was to be paid by the people of Nauvoo; for which amount they were to give bond; that the Mormons surrender their arms, which should be returned to them after they left the State; that as soon as those arms were surrendered, the forces under Singleton were to disperse; that all hostilities cease between the respective parties as soon as the agreement was accepted. The singularity about this agreement is that not one word is said about giving up Pickett, to arrest whom the forces under Singleton were ostensibly called out. Does it not reveal the fact that the Pickett episode was merely a ruse--a pretext for gathering a mob to sack Nauvoo and drive away the Mormons? This proposed settlement, however, was rejected by the mob forces. It did not sufficiently gratify their implacable hatred. They did, in very deed, as the Prophet Joseph foretold his people they would, thirst for the blood of every man in whose heart dwelt a single spark of the spirit of the fullness of the Gospel. But when the mob rejected these terms, Singleton and other leaders left them; saying the Mormons had done all that could be required of them. On the retirement of Singleton and others, the command of the mob was given to Thomas S. Brockman, a Campbellite preacher, known familiarly as "Old Tom," among his followers. He at once went into active preparations for bombarding the city; and with a force of more than one thousand men, and six pieces of cannon, took up a position about one mile east of the city, in a cornfield just at the head of Mulholland street; and not far from the house of Squire D. H. Wells. From this position Brockman issued the terms upon which he would grant peace. The terms he offered were much more outrageous than those proposed by the Quincy committee, and therefore were rejected by the people of Nauvoo, both by Mormon and non-Mormon. Brockman addressed his insolent terms of peace to "the commanding officer of Nauvoo, and the trustees of the Mormon Church." The "commanding officer" was Major Clifford, who had succeeded Major Parker in that position. He was vested with the governor's commission as Parker had been, and it was to this representative of Illinois' executive that the demand of Brockman to surrender the city, and stack his arms, was addressed; so that he and his mob forces were pitted against the laws and lawful authority of the State, and we shall see, as we proceed, how mobs were more powerful than the State authorities; or rather, how the lawful authorities of the State were so lost to all sense of shame, so recreant to the trust reposed in them, so neglectful of the honor and dignity of the State, that they permitted their own representatives to be driven in disgrace from the field by the mob led by Brockman: and furthermore, those same authorities were so lost to every principle of humanity, that they permitted the helpless and unoffending people to be driven from their homes out into the wilderness to perish from exposure. The citizens of Nauvoo were not willing to allow Brockman's mob to enter the city without making some effort to prevent him; and although their forces numbered not more than three or four hundred, they presented a determined front to the mob. They converted some steam-boat shafts into cannon--five pieces in all--and threw up some fortifications on the north of Mulholland street, facing the mob's camp. These works were under command of Captain Lamareux. On the south of of Mulholland street, the companies of Gates and Cutler were stationed. On September 10th, 11th, and 12th, there was some desultory firing on both sides, without much advantage being gained. On the thirteenth, however, the mob-forces advanced in solid column, making a desperate effort to reach Mulholland street, the principal street leading into Nauvoo from the east. If the onset was desperate, the resistance was equally determined. The main shock of the conflict was sustained for a time by Gates' and Cutler's companies, and they must inevitably have been overpowered by the superior numbers of the mob, had not Squire Wells come up with Lamareux's company to reinforce them. The doughty squire had ridden across an open field exposed to the fire of the enemy, to where Lamareux's company lay behind their fortifications. He called upon them to advance at once to check the approach of the mob. There was one brave spirit who needed no second call to perform his duty. That was William Anderson, captain of what was known as the "Spartan Band." He leaped from behind the trenches and calling on his men to follow, started for the front. The rest of Lamareux's company did not so readily respond, and manifested a disposition to retreat rather than advance. Squire Wells, observing this, and seeing Anderson and his few brave followers rushing headlong into the conflict, raised in his stirrups, and swinging his hat, shouted: "Hurrah for Anderson! Who wouldn't follow the brave Anderson!" This rallied their spirits, and they followed the squire to the front, where they were soon firing at the enemy as steadily as their comrades. The mob forces by this time had nearly reached Mulholland street, but now they recoiled from the rapid firing of the reinforcements and beat a retreat to the house of a Mr. Carmichael, but a short distance from Squire Wells' house. Here they waited until wagons came from their camp, and putting their dead and wounded into them, returned to where they were encamped in the morning. The number of killed and wounded of the mob has never been ascertained, as the facts were kept concealed. The intrepid Anderson and his equally brave son, a lad not more than fifteen years of age fell in the engagement; and one Morris was killed while crossing a field by a cannon ball. Negotiations were now renewed, and the citizens of Nauvoo, seeing that the State authorities rendered them no assistance, but permitted even their own authority to be braved by a lawless mob, and knowing that they would eventually be overpowered, accepted the following terms of settlement, in order to stop the further effusion of blood:-- 1. The city of Nauvoo will surrender. The force of Colonel Brockman to enter and take possession of the city tomorrow, the seventeenth of September, at three o'clock p. m. 2. The arms to be delivered to the Quincy committee, to be returned on the crossing of the river. 3. The Quincy committee pledge themselves to use their influence for the protection of persons and property from all violence, and the officers of the camp and the men pledge themselves to protect all persons and property from violence. 4. The sick and helpless to be protected and treated with humanity. 5. The Mormon population of the city to leave the State or disperse as soon as they can cross the river. 6. Five men, including the Trustees of The Church, and five clerks, with their families (Wm. Pickett not one of the number) to be permitted to remain in the city, for the disposition of property, free from all molestation and personal violence. 7. Hostilities to cease immediately, and ten men of the Quincy committee to enter the city, in the execution of their duty as soon as they think proper. These terms of capitulation were signed on the part of the citizens of Nauvoo, by Almon W. Babbitt, Joseph L. Heywood and John S. Fullmer; and on the part of the mob by Thomas S. Brockman and John Carlin; and by Andrew Johnson on behalf of the Quincy committee. The rest of my story is soon told. There was a hasty flight of the "Mormon" population and a number of the new citizens who had assisted in the defense of Nauvoo. They left their homes without being able to carry with them anything for their comfort. The sick, aged and infirm, together with the youth, without regard to sex or condition, shared the same fate; they had to lie out on the Mississippi bottoms where many perished through exposure, and beyond all doubt, all would have famished from hunger, had not their camp been filled with innumerable flocks of quail, so tame that women and children caught hundreds of them in their hands, and thus was the cry of hunger relieved, by what would generally be regarded as a miraculous occurrence. [6] Brockman and his forces entered the city, and once in, he insolently violated every condition of the treaty of surrender. But lest I should be charged with inaccuracy--for such events as I am recording seem almost too much to believe--I quote from the report made by Mr. Brayman to Governor Ford. Mr. Brayman had acted as the Governor's agent, for some time, in a secret capacity from the commencement of the difficulties at Nauvoo, and the following abstract is from an elaborate report he gives of the final struggle for the defense of the city. Moreover, the fact that I have never seen this matter reproduced in any of our books encourages me to insert it here: The force of General Brockman marched into the city at three o'clock. From fifteen hundred to two thousand men marched in procession, through the city, and encamped on the south side, near the river. The march was conducted without the least disorder or trespass upon persons or property. The streets were deserted--the obnoxious persons had left the city, leaving but little to provoke the resentment of the victors. But a few Mormons remained in the city, and these were hastening their preparations for crossing the river as soon as possible. On my return from Carthage to the city, about noon, I learned that the Quincy committee had closed its labors at sunrise and had left for home, leaving a sub-committee to complete the reception and delivery of the arms of those Mormons who had not yet departed. I also learned that in addition to the duty General Brockman had assumed, under the treaty, of superintending the removal of the Mormons from the State, he had issued an order for the expulsion from the State, of all who had borne arms in defense of the city against his force, and all who were in any manner identified with the Mormons. It could scarcely be believed that such an order in such palpable and gross violation of the unanimous pledge which had been signed by the officers, agreed to by the whole force, and endorsed by the Quincy committee, had been given. But on applying to General Brockman, I learned that such an order had been given, and would be executed. This order was rigorously enforced throughout the day, with many circumstances of the utmost cruelty and injustice. Bands of armed men traversed the city, entering the houses of citizens, robbing them of arms, throwing their household goods out of doors, insulting them, and threatening their lives. Many were seized and marched to the camp, and after military examination, set across the river, for the crime of sympathizing with the Mormons, or the still more heinous offense of _fighting in the defense of the city, under command of officers commissioned by_ YOU, [Governor Ford], and instructed to make that defense. It is, indeed, painfully true, that many citizens of this State, have been driven from it by an armed force, because impelled by our encouragement, and a sense of duty, they have bravely defended their homes and homes of their neighbors from the assaults of a force assembled for unlawful purposes. In the face of the pledge given to protect persons and property from all violence, (excepting of course Mormon persons and property), it may be estimated that nearly one half of the new citizens of Nauvoo have been forced from their homes and dare not return. Thus far, these citizens have appealed in vain for protection and redress. It remains yet to be seen whether there is efficacy in the law, power in the executive arm, or potency in public opinion sufficient to right their grievous wrongs. It is disgraceful to the character of the State, and a humiliation not to be borne, to permit a military leader, acting without a shadow of lawful authority, but in violation of law and right, not only to thwart the will of the executive, but to impose upon citizens the penalty of banishment, for acting under it. [7] Was this arch traitor, Brockman, hung for his treason against the State? No; nor even tried or questioned, neither he nor his followers. Perhaps it was thought that an investigation might reveal the fact to the world that many high officials, and chief among them the governor of the State, had been engaged in an unlawful conspiracy to drive from Illinois an innocent community, whose rights they had not the moral courage to defend against the fierce attacks of lawless mobs, whose hands were crimson in the blood of innocence; and who repeatedly trampled the honor and dignity of the State under their feet. After a time the most of the new citizens returned to the homes they had purchased for little or nothing from the now exiled founders of the beautiful city. But Nauvoo never prospered under its new masters. Out of sympathy for those who had redeemed it from a wilderness, and some portions of it from a swamp, its fields and gardens refused to yield in their strength to the industry of other hands. Its decline was as rapid and disastrous as its rise had been sudden and glorious. A French communistic society had purchased considerable property in the deserted city, and into their hands passed the splendid temple the Saints at such sacrifice had erected. Externally, the building had been completed in the spring of 1846, even to the gilding of the angel and the trumpet at the top of the spire. During the winter of 1845-6 various rooms of the temple were dedicated for ordinance work, and there hundreds of the faithful Saints received their endowments--the sacred mysteries of the faith. The main court of worship was also prepared; and on the evening of April 30th, 1846, the building was privately dedicated, Joseph Young, the senior president of the First Council of Seventy, offering the dedicatory prayer. On the first of May, 1846, under the direction of Apostles Orson Hyde and Wilford Woodruff, the edifice was publicly dedicated, according to the order of the Holy Priesthood, revealed through the Prophet Joseph Smith. The temple was always a source of envy to the enemies of the Saints, and it was feared that if it continued to stand it would be a bond between its exiled builders and the city from which they had been cruelly driven, and an inducement for them to return. On the tenth of November, 1848, an incendiary, therefore, set it on fire, and the tower was destroyed, and the whole building so shattered, that on the twenty-seventh of May, 1850, a tornado blew down the north wall. I was informed by M. M. Morrill, who at the time of my visit was mayor of Nauvoo, and, by the way, one who had assisted in its defense when attacked by the mob, that one Joseph Agnew, confessed to being the incendiary. Finally all the walls were pulled down and the stone hauled away for building purposes, until now, not one stone stands upon another. Even the very foundation has been cleared away, and the excavation for the basement filled up and the site covered with inferior buildings. At the time of my visit, in the summer of 1885, the population of Nauvoo numbered about seventeen hundred, nine-tenths of whom were Germans. The principal occupation is grape-growing, vineyards covering some portions of the city plat, which was once the principal business center. The whole place has a half-deserted, half-dilapidated appearance, and seems to be withering under a blight, from which it refuses to recover. Such is the fate of Nauvoo, which once promised to be the first city of Illinois, and beyond all question would have been so had there existed sufficient virtue and honor in that State to have protected its founders in their rights. * * * * * * * Still stands the forest primeval; but under the Shade of its branches Dwells another race, with other customs And languages. The quotation connects me with my introduction, and reminds me that I have completed the task proposed in these pages. But in the fate which overtook the survivors of the Acadian peasant-exiles from Nova Scotia, and the Mormons exiles from Illinois, the former fails altogether to suggest the faintest hint of a parallel. Only along the shores of the mournful and mystic Atlantic Linger a few Acadian peasants, whose fathers from exile Wandered back to their native land to die in its bosom, Finishes the story of the Acadian exiles. Not so the story of the exiles from Illinois. They did not perish in exile, nor did merely a handful of them, broken in spirits as in fortunes return to live silent and sad on the site of their former homes. The Mormon exiles were not broken and scattered--they remained a people; beyond their exile they were destined to have a glorious history. Their faith in their religion was not shattered. Their church was not disrupted. Their hearts were not turned against their prophets. Their spirits were not blighted nor their hearts bowed down beyond the power of recovery; nor their fortunes so blasted that they could not hope for prosperity--for God was with them. The institution--The Church--brought into existence, and its doctrines developed amid so much of spiritual tempest and pursued so relentlessly by mob violence, and which may be said to have had a second birth at Nauvoo, and to have received sanctification from the martyrdom of her earthly founder--The Church which these exiles bore with them into the western wilderness was not born to die. Whatever might be the fate of The Church and the Saints in other dispensations of the Gospel, God had now introduced the Dispensation of the Fullness of Times, in which He has decreed that all things in Christ shall be gathered together in one--even in Him. [8] A dispensation in which the salvation of man and the redemption of the earth itself shall be consummated. And the earth and men made ready for the all glorious reign of truth and righteousness so long promised by God and His prophets. Hence The Church was not destroyed; and the people who fled with her to the wilderness did not perish. The blinding storms of sleet and rain which enveloped their principal companies as in melancholy trains they penetrated the wilderness of the then territory of Iowa, might easily have been taken for God's curtain rung down upon the most melancholy scene in America's history--the scene of a people in free America--the boasted asylum for the oppressed, where religious freedom is guaranteed by express constitutional provision--fleeing from the worst forms of oppression--the oppression of mob violence invoked in Illinois to crush their religious faith. But the curtain so rung down was not upon the final act. The hand of God again rolled it up; and when He did, it was to reveal to the world the exiles as the redeemers of desert wastes; the planters of cities; the builders of temples, the founders of States; and for themselves and for their religious faith so entrenched, so strengthened, so enlarged that the world shall never, while the earth itself remains, or sun or stars endure be rid of that faith founded--under God--by JOSEPH SMITH, THE PROPHET-MARTYR OF NAUVOO. Footnotes 1. Wm. Clayton's journal, under date of May 24, 1845. 2. Ford's History of Illinois, p. 406. 3. The Hancock Mob, p. 4, by J. B. Conyers, M. D. 4. He was acquitted at his trial which took place at Peoria. 5. Hancock Mob, Conyers, pp. 13, 14. 6. The condition of the exiled Saints at this period is graphically described by General Thomas L. Kane, see appendix-- 7. The Hancock Mob, by J.B. Conyers, M. D., pages 73, 74. 8. Eph. 1: 9, 10. APPENDICES. APPENDIX I. CORRESPONDENCE BETWEEN JOSEPH SMITH AND JOHN C. CALHOUN. HON. JOHN C. CALHOUN. DEAR SIR,--As we understand you are a candidate for the Presidency at the next election; and as the Latter-day Saints (sometimes called Mormons, who now constitute a numerous class in the school politic of this vast republic,) have been robbed of an immense amount of property, and endured nameless sufferings by the State of Missouri, and from her borders have been driven by force of arms, contrary to our national covenants; and as in vain we have sought redress by all constitutional, legal, and honorable means, in her courts, her executive councils and her legislative halls; and as we have petitioned Congress to take cognizance of our sufferings without effect, we have judged it wisdom to address you this communication, and solicit an immediate, specific and candid reply to "_What will be your rule of action relative to us as a people_," should fortune favor your ascension to the chief magistracy? Most respectfully, sir, your friend, and the friend of peace, good order, and constitutional rights, JOSEPH SMITH. In behalf of the Church of Jesus Christ of Latter-day Saints. FORT HILL, 2ND DECEMBER, 1843. SIR,--You ask me what would be my rule of action relative to the Mormons or Latter-day Saints, should I be elected President; to which I answer, that if I should be elected, I would strive to administer the government according to the Constitution and the laws of the Union; and that as they make no distinction between citizens of different religious creeds, I should make none. As far as it depends on the executive department, all should have the full benefit of both, and none should be exempt from their operation. But as you refer to the case of Missouri, candor compels me to repeat what I said to you at Washington, that, according to my views, the case does not come within the jurisdiction of the federal government, which is one of limited and specific powers. With respect, I am, &c., &c., J. C. CALHOUN. Mr. Joseph Smith. NAUVOO, ILLINOIS, JANUARY 2, 1844. SIR,--Your reply to my letter of last November, concerning your rule of action towards the Latter-day Saints, if elected president, is at hand; and that you and your friends of the same opinion relative to the matter in question may not be disappointed as to me or my mind upon so grave a subject, permit me, as a law-abiding man, as a well-wisher to the perpetuity of constitutional rights and liberty, and as a friend to the free worship of Almighty God by all, according to the dictates of every person's own conscience, to say _I am surprised_ that a man or men in the highest stations of public life should have made up such a fragile "view" of a case, than which there is not one on the face of the globe fraught with so much consequence to the happiness of men in this world or the world to come. To be sure, the first paragraph of your letter appears very complacent and fair on a white sheet of paper. And who, that is ambitious for greatness and power, would not have said the same thing? Your oath would bind you to support the Constitution and laws; and as all creeds and religions are alike tolerated, they must, of course, all be justified or condemned according to merit or demerit. But why--tell me why are all the principal men held up for public stations _so cautiously careful_ not to publish to the world that they _will judge a righteous judgment_, law or no law? for laws and opinions, like the vanes of steeples, change with the wind. One Congress passes a law, another repeals it; and one statesman says that the Constitution means this, and another that; and who does not know that all may be wrong? The opinion and pledge, therefore, in the first paragraph of your reply to my question, like the forced steam from the engine of a steam-boat, makes the show of a bright cloud at first; but when it comes in contact with a purer atmosphere, dissolves to common air again. Your second paragraph leaves you naked before yourself, like a likeness in a mirror, when you say that, "according to your view, the federal government is one of limited and specific powers," and has no jurisdiction in the case of the Mormons. So then a State can at any time expel any portion of her citizens with impunity, and, in the language of Mr. Van Buren, frosted over with your gracious "_views of the case_," though the cause is ever so just, Government can do nothing for them, because it has no power. Go on, then, Missouri, after another set of inhabitants (as the Latter-day Saints did,) have entered some two or three hundred thousand dollars' worth of land; and made extensive improvements thereon. Go on, then, I say; banish the occupants or owners, or kill them, as the mobbers did many of the Latter-day Saints, and take their land and property as spoil; and let the legislature, as in the case of the Mormons, appropriate a couple of hundred thousand dollars to pay the mob for doing that job; for the renowned senator from South Carolina, Mr. J. C. Calhoun, says the powers of the federal government are so _specific and limited that it has no jurisdiction of the case!_ O ye people who groan under the oppression of tyrants!--ye exiled Poles, who have felt the iron hand of Russian grasp!--ye poor and unfortunate among all nations! come to the asylum of the oppressed; buy ye lands of the general government; pay in your money to the treasury to strengthen the army and the navy; worship God according to the dictates of your own consciences; pay in your taxes to support the great heads of a glorious nation: but remember a "_sovereign State_" is so much more powerful than the United States, the parent government, that it can exile you at pleasure, mob you with impunity, confiscate your lands and property, have the legislature sanction it,--yea, even murder you as an edict of an emperor, _and it does no wrong_; for the noble senator of South Carolina says the power of the federal government is _so limited and specific that it has no jurisdiction of the case!_ What think ye of _imperium in imperio?_ Ye spirits of the blessed of all ages, hark! Ye shades of departed statesmen listen! Abraham, Moses, Homer, Socrates, Solon, Solomon, and all that ever thought of right and wrong, look down from your exaltations, if you have any; for it is said, "In the midst of counsellors there _is safety;_" and when you have learned that fifteen thousand innocent citizens, after having purchased their lands of the United States and paid for them, were expelled from a "sovereign State," by order of the governor, at the point of the bayonet, their arms taken from them by the same authority, and their right of migration into said State denied, under pain of imprisonment, whipping, robbing, mobbing, and even death, and no justice or recompense allowed; and, from the legislature with the governor at the head, down to the justice of the peace, with a bottle of whisky in one hand and a bowie-knife in the other, hear them all declare that there is no justice for a Mormon in that State; and judge ye a righteous judgment, and tell me when the virtue of the States was stolen, where the honor of the general government lies hid, and what clothes a senator with wisdom. O nullifying Carolina! O little tempestuous Rhode Island! Would it not be well for the great men of the nation to read the fable of the _partial judge;_ and when part of the free citizens of a State had been expelled contrary to the Constitution, mobbed, robbed, plundered, and many murdered, instead of searching into the course taken with Joanna Southcott, Ann Lee, the French Prophets, the Quakers of New England, and rebellious niggers in the slave states, to hear both sides and then judge, rather than have the mortification to say, "Oh, it is _my_ bull that has killed _your_ ox! That alters the case! I must inquire into it; _and if, and if_-- If the general government has no power to reinstate expelled citizens to their rights, there is a monstrous hypocrite fed and fostered from the hard earnings of the people! A real "bull beggar" upheld by sycophants. And although you may wink to the priests to stigmatize, wheedle the drunkards to swear, and raise the hue-and-cry of--"Impostor! false prophet! G-- d-- old Joe Smith!" yet remember, if the Latter-day Saints are not restored to all their rights and paid for all their losses, according to the known rules of justice and judgment, reciprocation and common honesty among men, that God will come out of His hiding place, and vex this nation with a sore vexation: yea, the consuming wrath of an offended God shall smoke through the nation with as much distress and woe as independence has blazed through with pleasure and delight. Where is the strength of government? Where is the patriotism of a Washington, a Warren, and Adams? And where is a spark from the watch-fire of '76, by which one candle might be lit that would glimmer upon the confines of Democracy? Well may it be said that one man is not a state, nor one state the nation. In the days of General Jackson, when France refused the first installment for spoliations, there was power, force, and honor enough to resent injustice and insult, and the money came; and shall Missouri, filled with negro-drivers and white men stealers, go "unwhipped of justice" for tenfold greater sins than France? No! verily, no! While I have power of body and mind--while water runs and grass grows--while virtue is lovely and vice hateful, and while a stone points out a sacred spot where a fragment of American liberty once was, I or my posterity will plead the cause of injured innocence, until Missouri makes atonement for all her sins, or sinks disgraced, degraded, and damned to hell, "where the worm dieth not, and the fire is not quenched." Why, sir, the power not delegated to the United States and the States belong to the people, and Congress sent to do the people's business have all power; and shall fifteen thousand citizens groan in exile? O vain men! will ye not, if ye do not restore them to their rights and two million dollars' worth of property, relinquish to them (the Latter-day Saints,) as a body, their portion of power that belongs to them according to the Constitution? Power has its convenience as well as inconvenience. "The world was not made for Caesar alone, but for Titus too." I will give you a parable. A certain lord had a vineyard in a goodly land, which men labored in at their pleasure. A few meek men also went and purchased with money from some of these chief men that labored at pleasure a portion of land in the vineyard, at a very remote part of it, and began to improve it, and to eat and drink the fruit thereof,--when some vile persons, who regarded not man, neither feared the lord of the vineyard, rose up suddenly and robbed these meek men, and drove them from their possessions, killing many. This barbarous act made no small stir among the men in the vineyard; and all that portion who were attached to that part of the vineyard where the men were robbed rose up in grand council, with their chief man, who had firstly ordered the deed to be done, and made a covenant not to pay for the cruel deed, but to keep the spoil, and never let those meek men set their feet on that soil again, neither recompense them for it. Now, these meek men, in their distress, wisely sought redress of those wicked men in every possible manner, and got none. They then supplicated the chief men, who held the vineyard at pleasure, and who had the power to sell and defend it, for redress and redemption; and those men, loving the fame and favor of the multitude more than the glory of the lord of the vineyard, answered--"Your cause is just, but we can do nothing for you, because we have no power." Now, when the lord of the vineyard saw that virtue innocence was not regarded, and his vineyard occupied by wicked men, he sent men and took the possession of it to himself, and destroyed these unfaithful servants, and appointed them their portion among hypocrites. And let me say that all men who say that Congress has no power to restore and defend the rights of her citizens have not the love of the truth abiding in them. Congress has power to protect the nation against foreign invasion and internal broil; and whenever that body passes an act to maintain right with any power, or to restore right to any portion of her citizens, it is the SUPREME LAW OF THE LAND; and should a State refuse submission, that State is guilty of _insurrection or rebellion_, and the President has as much power to repel it as Washington had to march against the "whisky boys at Pittsburg," or General Jackson had to send an armed force to suppress the rebellion of South Carolina. To close, I would admonish you, before you let your "_candor compel_" you again to write upon a subject great as the salvation of man, consequential as the life of the Savior, broad as the principles of eternal truth, and valuable as the jewels of eternity, to read in the eighth section and first article of the Constitution of the United States, the _first, fourteenth_, and _seventeenth_ "specific" and not very "limited powers" of the federal government, what can be done to protect the lives, property, and rights of a virtuous people, when the administrators of the law and law-makers are unbought by bribes, uncorrupted by patronage, untempted by gold, unawed by fear, and uncontaminated tangling alliances--even like Caeser's wife, not only _unspotted, but unsuspected!_ And God, who cooled the heat of a Nebuchadnezzar's furnace or shut the mouths of lions for the honor of a Daniel, will raise your mind above the narrow notion that the general government has no power, to the sublime idea that Congress, with the President as executor, is as almighty in its sphere as Jehovah is in His. With great respect, I have the honor to be Your obedient servant, JOSEPH SMITH. Hon. ("Mr.") J. C. Calhoun, Fort Hill, S. C. APPENDIX II. CLAY'S LETTER TO JOSEPH SMITH AND THE LATTER'S REPLY. ASHLAND, November 15, 1843. DEAR SIR:--I have received your letter in behalf of the Church of Jesus Christ of Latter-day Saints, stating that you understand that I am a candidate for the presidency, and inquiring what will be my rule of action relative to you as a people, should I be elected. I am profoundly grateful for the numerous and strong expressions of the people in my behalf as a candidate for President of the United States; but I do not so consider myself. That must depend upon future events and upon my sense of duty. Should I be a candidate, I can enter into no engagements, make no promises, give no pledges to any particular portion of the people of the United States. If I ever enter into that high office, I must go into it free and unfettered, with no guarantees but such as are to be drawn from my whole life, character and conduct. It is not inconsistent with this declaration to say that I have viewed with a lively interest the progress of the Latter-day Saints; that I have sympathized in their sufferings under injustice, as it appeared to me, which has been inflicted upon them; and I think, in common with other religious communities, they ought to enjoy the security and protection of the Constitution and the laws. I am, with great respect, your friend and obedient servant, H. CLAY. To Joseph Smith, Esq. NAUVOO, ILL., May 13, 1844. SIR:--Your answer to my inquiry, "What would be your rule of action towards the Latter-day Saints, should you be elected President of the United States?" has been under consideration since last November, in the fond expectation that you would give (for every honest citizen has a right to demand it,) to the country a manifesto of your views of the best method and means which would secure to the people, _the whole people_, the most freedom, the most happiness, the most union, the most wealth, the most fame, the most glory at home, and the most honor abroad, at the least expense. But I have waited in vain. So far as you have made public declarations, they have been made, like your answer to the above, soft to flatter, rather than solid to feed the people. You seem to abandon all former policy which may have actuated you in the discharge of a statesman's duty, when the vigor of intellect and the force of virtue should have sought out an everlasting habitation for liberty; when, as a wise man, a true patriot, and a friend to mankind, you should have resolved to ameliorate the lawful condition of our _bleeding_ country by a mighty plan of wisdom, righteousness, justice, goodness and mercy, that would have brought back the golden days of our nation's youth, vigor and vivacity, when prosperity crowned the efforts of a youthful republic, when the gentle aspirations of the sons of liberty were, "We are one!" In your answer to my questions last fall, that peculiar tact of modern politicians declaring, "_If you ever enter into that high office, you must go into it free and unfettered; with no guarantees but such as are to be drawn from your whole life, character and conduct_," so much resembles a lottery-vendor's sign, with the goddess of good luck sitting on the car of fortune, a-straddle of the horns of plenty, and driving the merry steeds of beatitude, without reins or bridle, that I cannot help exclaiming--O frail man, what have you done that will exalt you? Can anything be drawn from your _life, character or conduct_ that is worthy of being held up to the gaze of this nation as a model of _virtue_, charity and wisdom? Are you not a lottery picture, with more than two blanks to a prize? Leaving many things prior to your Ghent treaty, let the world look at that, and see where is the wisdom, honor and patriotism which ought to have characterized the plenipotentiary of the only free nation upon the earth? A quarter of a century's negotiation to obtain our rights on the north-eastern boundary, and the motley manner in which Oregon tries to shine as American territory, coupled with your presidential race and some-by-chance secretaryship in 1825, all go to convince the friends of freedom, the golden patriots of Jeffersonian democracy, free trade and sailors' rights, and the protectors of person and property, that an honorable war is better than a dishonorable peace. But had you really wanted to have exhibited the wisdom, clemency, benevolence and dignity of a great man in this boasted republic, when fifteen thousand free citizens were exiled from their own homes, lands and property, in the wonderful patriotic State of Missouri, and you then upon your oath and honor occupying the exalted station of a Senator of Congress from the noble-hearted State of Kentucky, why did you not show the world your loyalty to law and order, by using all honorable means to restore the innocent to their rights and property? Why, sir, the more we search into your character and conduct, the more we must exclaim from Holy Writ, "The tree is known by its fruit." Again: this is not all. Rather than show yourself an honest man, by guaranteeing to the people what you will do in case you should be elected president, "you can enter into no engagement, make no promises, and give no pledges as to what you will do. Well, it may be that some hot-headed partisan would take such nothingarianism upon trust; but sensible men and even _ladies_ would think themselves insulted by such an evasion of coming events! If a tempest is expected, why not prepare to meet it, and, in the language of the poet, exclaim-- Then let the trial come; and witness thou If terror be upon me,--If I shrink Or falter in my strength to meet the storm When hardest it besets me. True greatness never wavers; but when the Missouri compromise was entered into by you for the benefit of _slavery_, there was a mighty shrinkage of _western honor_; and from that day, sir, the sterling Yankee, the struggling Abolitionist, and the staunch Democrat, with a large number of the liberal-minded Whigs, have marked you as a _black-leg_ in politics, begging for a chance to _shuffle_ yourself into the Presidential chair, where you might deal out the destinies of our beloved country for a _game of brag_ that would end in--"_Hark from the tombs a doleful sound_." Start not at this picture: for your "whole life, character and conduct" have been spotted with deeds that cause a blush upon the face of a virtuous patriot. So you must be contented in your lot, while crime, cowardice, cupidity or low cunning have handed you down from the high tower of a statesman to the black-hole of a gambler. A man that accepts a challenge or fights a duel is nothing more nor less than a murderer; for Holy Writ declares that, "_Whose sheds man's blood, by man shall his blood be shed:_" and when in the renowned city of Washington the notorious _Henry Clay_ dropped from the summit of a Senator to the sink of a scoundrel to shoot at that chalk-line of a Randolph, he not only disgraced his own fame, family and friends, but he polluted the _sanctum sanctorum_ of American glory; and the kingly blackguards throughout the whole world are pointing the finger of scorn at the boasted "asylum of the oppressed," and hissing at American statesmen as _gentlemen vagabonds and murderers_, holding the olive branch of peace in one hand and a pistol for death in the other! Well might the Savior rebuke the heads of this nation with "_Wo unto you scribes, Pharisees, hypocrites!_" for the United States Government and Congress, with a few honorable exceptions, have gone the way of Cain, and must perish in their gainsayings, like Korah and his wicked host. And honest men of every clime, and the innocent, poor and oppressed, as well as heathens, pagans and Indians, everywhere, who could but hope that the tree of liberty would yield some precious fruit for the hungry human race, and shed some balmy leaves for the healing of nations, have long since given up all hopes of equal rights, of justice and judgment, and of truth and virtue, when such polluted, vain, heaven-daring, bogus patriots are forced or flung into the front rank of Government to guide the destinies of millions. Crape the heavens with weeds of wo, gird the earth with sack-cloth, and let hell mutter one melody in commemoration of fallen splendor! for the glory of America has departed, and God will set a flaming sword to guard the tree of liberty, while such mint-tithing Herods as Van Buren, Boggs, Benton, Calhoun and Clay are thrust out of the realms of virtue as fit subjects for the kingdom of fallen greatness. _Vox reprobi, vox Diaboli_! In your late addresses to the people of South Carolina, where rebellion budded, but could not blossom, you "renounced ultraism," "high tariff," and almost banished your "banking system" for the more certain standard of "public opinion." This is all very well, and marks the intention of a politician, the calculations of a demagogue, and the allowance for leeings of a shrewd manager, just as truly as the weathercock does the wind when it turns upon the spire. Hustings for the South, barbecues for the West, confidential letters for the North and "American System" for the East. Lull-a-by baby upon the tree top, And when the wind blows the cradle will rock. Suppose you should also, taking your "whole life, character and conduct" into consideration, and, as many hands make light work, stir up the old "Clay party," the "National Republican party," the "High Protective Tariff party," and the late coon-skin party, with all their paraphernalia, _ultraism, ne plus ultraism, sine qua non_, which have grown with your growth, strengthened with your strength, and shrunk with your shrinkage, and ask the people of this enlightened republic what they think of your powers and policy as a statesman; for verily it would seem, from all past remains of parties, politics, projects and pictures, that you are the _Clay_; and the people the _potter_; and as some vessels are marred in the hands of the potter, the natural conclusion is that _you are a vessel of dishonor_. You may complain that a close examination of your "whole life, character and conduct" places you, as a Kentuckian would pleasantly term it, "in a bad fix." But, sir, when the nation has sunk deeper and deeper into the mud at every turn of the great wheels of the Union, while you have acted as one of the principal drivers, it becomes the bounden duty of the whole community, as one man, to whisper you on every point of government, to uncover every act of your life, and inquire what mighty acts you have done to benefit the nation, how much you have tithed the mint to gratify your lust, and why the fragments of your raiment hang upon the thorns by the path as signals to _beware_. But your _shrinkage_ is truly wonderful! Not only your banking system and high tariff project have vanished from your mind "like the baseless fabric of a vision," but the "annexation of Texas" has touched your pathetic sensibilities of national pride so acutely, that the poor Texans, your own _brethren_, may fall back into the ferocity of Mexico, or be sold at auction to British stock-jobbers, and all is well. For "I," the old Senator from Kentucky, and fearful it would militate against my interest in the north to enlarge the borders of the Union in the south. Truly "a poor wise child is better than an old foolish king who will be no longer admonished." Who ever heard of a nation that had too much territory? Was it ever bad policy to make friends? Has any people ever become too good to do good? No, never. But the ambition and vanity of some men have flown away with their wisdom and judgment, and left a croaking _skeleton_ to occupy the place of a noble _soul_! Why, sir, the condition of the whole earth is lamentable. Texas dreads the teeth and the nails of Mexico. Oregon has the rheumatism, brought on by a horrid exposure to the heat and cold of British and American trappers. Canada has caught a bad cold from extreme fatigue in the patriot war. South America has the headache cause by bumps against the beams of Catholicity and Spanish Sovereignty. Spain has the gripes from age and inquisition. France trembles and wastes under the effects of contagious diseases. England groans with the gout, and wiggles with wine. Italy and the German States are pale with the consumption. Prussia, Poland, and the little contiguous dynasties, duchies and domains, have the mumps so severely, that "the whole head is sick, and the whole heart is faint." Russia has the cramp by lineage. Turkey has the numb palsy. Africa, from the curse of God, has lost the use of her limbs China is ruined by the queen's evil, and the rest of Asia fearfully exposed to the small-pox, the natural way, from British peddlers. The islands of the sea are almost dead with the scurvy. The Indians are blind and lame; and the United States, which ought to be the good physician with "balm from Gilead" and an "_asylum for the oppressed_," has boosted and is boosting up into the council chamber of the Government a clique of political gamblers, to play for the old clothes and old shoes of a sick world, and "_no pledge, no promise to any particular portion of the people_" that the rightful heirs will ever receive a cent of their Father's legacy. Away with such self-important, self-aggrandizing and self-willed demagogues! Their friendship is colder than polar ice, and their profession meaner than the damnation of hell. O man! when such a great dilemma of the globe, such a tremendous convulsion of kingdoms shakes the earth from centre to circumference; when castles, prison-houses, and cells raise a cry to God against the cruelty of man; when the mourning of the fatherless and the widow causes anguish in heaven; when the poor among all nations cry day and night for bread, and a shelter from the heat and storm; and when the degraded black slave holds up his manacled hands to the great statesmen of the United States, and sings-- "O liberty, where are thy charms, That sages have told me are sweet?" And when fifteen thousand free citizens of the high-blooded republic of North America are robbed and driven from one State to another without redress or redemption, it is not only time for a candidate for the presidency to pledge himself to execute judgment and justice in righteousness, law or no law; but it is his bounden duty as a man, for the honor of a disgraced country, and for the salvation of a once virtuous people, to call for a union of all honest men, and appease the wrath of God by acts of wisdom, holiness, and virtue! "The fervent prayer of a righteous man availeth much." Perhaps you may think I go too far with my strictures and innuendos, because in your concluding paragraph you say "it is not inconsistent with your declarations to say that you have viewed with a lively interest the progress of the Latter-day Saints, that you have sympathized in their sufferings under injustice; as it appeared to you, which has been inflicted upon them, and that you _think_, in common with all other religious communities, they ought to enjoy the security and protection of the Constitution and the laws." If words were not wind, and imagination not a vapor, such "views" "_with a lively interest_" might coax out a few Mormon votes; such "sympathy" for their suffering under injustice might heal some of the sick yet lingering amongst them, raise some of the dead, and recover some of their property from Missouri; and finally, if thought was not a phantom, we might, in common with other religious communities, "_you think, enjoy the security_ and _protection of the Constitution and laws_." But during ten years, while the Latter-day Saints have bled, been robbed, driven from their own lands, paid oceans of money into the treasury to pay your renowned self and others for legislating and _dealing_ out equal rights and privileges to those _in common with all other religious communities_, they have waited and expected in vain! If you have possessed any patriotism, it has been veiled by your _popularity_, for fear the Saints would fall in love with its charms. Blind charity and dumb justice never do much towards alleviating the wants of the needy; but straws show which way the wind blows. It is currently rumored that your _dernier resort_ for the Latter-day Saints is to migrate to Oregon or California. Such cruel humanity, such noble injustice, such honorable cowardice, such foolish wisdom, and such vicious virtue could only emanate from Clay. After the Saints have been plundered of three or four millions of land and property by the people and powers of the _sovereign_ State of Missouri--after they have sought for redress and redemption, from the county court to Congress, and been denied through religious prejudice and sacerdotal dignity--after they have builded a city and two temples at an immense expense of labor and treasure--after they have increased from hundreds to hundreds of thousands, and after they have sent missionaries to the various nations of the earth to gather Israel, according to the predictions of all the holy prophets since the world began, that great plenipotentiary, the renowned secretary of state, the ignoble duelist, the gambling senator, and Whig candidate for the presidency, _Henry Clay_, the wise Kentucky lawyer, advises the Latter-day Saints to go to Oregon to obtain justice and set up a government of their own. O ye crowned heads among all nations, is not Mr. Clay a wise man, and very patriotic? Why, great God! to transport 200,000 people through a vast prairie, over the Rocky Mountains, to Oregon, a distance of nearly two thousand miles, would cost more than _four millions!_ or should they go by Cape Horn in ships to California, the cost would be more than _twenty millions!_ and all this to save the United States from inheriting the disgrace of Missouri for murdering and robbing the Saints with impunity! Benton and Van Buren, who make no secret to say that if they get into power they will carry out Boggs' exterminating plan to rid the country of the Latter-day Saints, are "Little nipperkins of milk," compared to "Clay's" great aquafortis jars. Why, he is a real giant in humanity! "Send the Mormons to Oregon, and free Missouri from debt and disgrace!" Ah! sir, let this doctrine go to-and-fro throughout the whole earth--that we, as Van Buren said, know your cause is just, but the United States government can do nothing for you, because it has no power. "_You must go to Oregon, and get justice from the Indians!_" I mourn for the depravity of the world; I despise the hypocrisy of Christendom; I hate the imbecility of American statesmen; I detest the shrinkage of candidates for office from pledges and responsibility; I long for a day of righteousness, when "He whose right it is to reign shall judge the poor, and reprove with equity for the meek of the earth;" and I pray God, who hath given our fathers a promise of a perfect government in the last days, to purify the hearts of the people and hasten the welcome day. With the highest consideration for virtue and unadulterated freedom, I have the honor to be, Your obedient servant, JOSEPH SMITH. Hon. Henry Clay, Ashland, Ky. APPENDIX III. JOSEPH SMITH'S VIEWS OF THE POWERS AND POLICY OF THE GOVERNMENT OF THE UNITED STATES. BORN in a land of liberty, and breathing an air uncorrupted with the sirocco of barbarous climes, I ever feel a double anxiety for the happiness of all men, both in time and in eternity. My cogitations, like Daniel's have for a long time troubled me, when I viewed the condition of men throughout the world, and more especially in this boasted realm, where the Declaration of Independence "holds these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness;" but at the same time some two or three millions of people are held as slaves for life, because the spirit of them is covered with a darker skin than ours; and hundreds of our own kindred for an infraction, or supposed infraction, of some over-wise statute, have to be incarcerated in dungeon glooms, or suffer the more moral penitentiary gravitation of mercy in a nutshell, while the duelist, the debauchee, and the defaulter for millions, and other criminals, take the uppermost rooms at feasts, or, like the bird of passage, find a more congenial clime by flight. The wisdom which ought to characterize the freest, wisest, and most noble nation of the nineteenth century, should, like the sun in his meridian splendor, warm every object beneath its rays; and the main efforts of her officers, who are nothing more or less than the servants of the people, ought to be directed to ameliorate the condition of all, black or white, bond or free; for the best of books says, "God hath made of one blood all nations of men for to dwell on all the face of the earth." Our common country presents to all men the same advantages, the same facilities, the same prospects, the same honors, and the same rewards; and without hypocrisy, the Constitution, when it says, "We, the people of the United States, in order to form a more perfect union, establish justice, ensure domestic tranquillity, provide for the common defense, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity, do ordain and establish this Constitution for the United States of America," meant just what it said without reference to color or condition, _ad infinitum_. The aspirations and expectations of a virtuous people, environed with so wise, so liberal, so deep, so broad, and so high a charter of _equal rights_ as appear in said Constitution, ought to be treated by those to whom the administration of the laws is entrusted with as much sanctity as the prayers of the Saints are treated in heaven, that love, confidence, and union, like the sun, moon, and stars, should bear witness, (For ever singing as they shine,) "_The hand that made us is divine_." Unity is power; and when I reflect on the importance of it to the stability of all governments, I am astounded at the silly moves of persons and parties to foment discord in order to ride into power on the current of popular excitement; nor am I less surprised at the stretches of power or restrictions of right which too often appear as acts of legislators to pave the way to some favorite political scheme as destitute of intrinsic merit as a wolf's heart is of the milk of human kindness. A Frenchman would say, "_Presque tout aimer richesses et pouvoir_." (Almost all men like wealth and power.) I must dwell on this subject longer than others; for nearly one hundred years ago that golden patriot, Benjamin Franklin, drew up a plan of union for the then colonies of Great Britain, that _now_ are such an independent nation, which, among many wise provisions for obedient children under their father's more rugged hand, had this:--"They have power to make laws, and lay and levy such general duties, imports, or taxes as to them shall appear most equal and just, (considering the ability and other circumstances of the inhabitants in the several colonies.) and such as may be collected with the least inconvenience to the people, rather discouraging luxury than loading industry with unnecessary burdens." Great Britain surely lacked the laudable humanity and fostering clemency to grant such a just plan of union; but the sentiment remains, like the land that honored its birth, as a pattern for wise men _to study the convenience of the people more than the comfort of the cabinet_. And one of the most noble fathers of our freedom and country's glory, great in war, great in peace, great in the estimation of the world, and great in the hearts of his countrymen, (the illustrious Washington,) said in his first inaugural address to Congress--"I behold the surest pledges that as, on one side, no local prejudices or attachments, no separate views or party animosities will misdirect the comprehensive and equal eye which ought to watch over this great assemblage of communities and interests, so, on another, that the foundations of our national policy will be laid in the pure and immutable principles of private morality, and the pre-eminence of free government be exemplified by all the attributes which can win the affections of its citizens and command the respect of the world." Verily, here shine the virtue and wisdom of a statesman in such lucid rays, that had every succeeding Congress followed the rich instruction, in all their deliberations and enactments, for the benefit and convenience of the whole community and the communities of which it is composed, no sound of rebellion in South Carolina, no rupture in Rhode Island, no mob in Missouri expelling her citizens by executive authority, corruption in the ballot boxes, a border warfare between Ohio and Michigan, hard times and distress, outbreak upon outbreak in the principal cities, murder, robbery, and defalcation, scarcity of money, and a thousand other difficulties, would have torn asunder the bonds of the Union, destroyed the confidence of man with man, and left the great body of the people to mourn over misfortunes in poverty brought on by corrupt legislation in an hour of proud vanity for self-aggrandizement. The great Washington, soon after the foregoing faithful admonition for the common welfare of his nation, further advised Congress that "among the many interesting objects which will engage your attention, that of providing for the common defense will merit particular regard. To be prepared for war is one of the most effectual means of preserving peace." As the Italian would say--"_Buono aviso_." (Good advice.) The elder Adams, in his inaugural address, gives national pride such a grand turn of justification, that every honest citizen must look back upon the infancy of the United States with an approving smile, and rejoice that patriotism in their rulers, virtue in the people, and prosperity in the Union once crowned the expectations of hope, unveiled the sophistry of the hypocrite, and silenced the folly of foes. Mr. Adams said, "If national pride is ever justifiable or excusable, it is when it springs not from _power_ or riches, grandeur or glory, but from conviction of national innocence, information and benevolence." There is no doubt that such was actually the case with our young realm at the close of the last century. Peace, prosperity, and union filled the country with religious toleration, temporal enjoyment, and virtuous enterprise; and grandly, too, when the deadly winter of the "Stamp Act," "Tea Act," and other _close communion_ acts of royalty had chocked the growth of freedom of speech, liberty of the press, and liberty of conscience, did light, liberty, and loyalty flourish like cedars of God. The respected and venerable Thomas Jefferson, in his inaugural address, made more than forty years ago, shows what a beautiful prospect an innocent, virtuous nation presents to the sage's eye where there is space for enterprise, hands for industry, heads for heroes, and hearts for moral greatness. He said, "A rising nation spread over a wide and fruitful land, traversing all the seas with the rich productions of their industry, engaged in commerce with nations who feel power and forget right, advancing rapidly to destinies beyond the reach of mortal eye,--when I contemplate these transcendent objects, and see the honor, the happiness of this beloved country committed to the issue and auspices of this day, I shrink from the contemplation, and humble myself before the magnitude of the undertaking." Such a prospect was truly soul-stirring to a good man. But "since the fathers have fallen asleep," wicked and designing men have unrobed the government of its glory; and the people if not in dust and ashes, or in sackcloth have to lament in poverty her departed greatness while demagogues build fires in the north and the south, east and west to keep up their spirits _till it is better times_. But year after year has left the people to _hope_ till the very name of _Congress_ or _State Legislature_ is as horrible to the sensitive friend of his country as the house of "Bluebeard" is to his children, or "Crockford's Hell of London" to meek men. When the people are secure and their rights properly respected, then the four main pillars of prosperity--viz., agriculture, manufactures, navigation, and commerce, need the fostering care of government; and in so goodly a country as ours, where the soil, the climate, the rivers, the lakes, and the sea coast, the productions, the timber, the minerals, and the inhabitants are so diversified, that a pleasing variety accommodates all tastes, trades, and calculations, it certainly is the highest point of supervision to protect the whole northern and southern, eastern and western, center and circumference of the realm, by a judicious tariff. It is an old saying and a true one, "If you wish to be _respected_, respect yourselves." I will adopt in part the language of Mr. Madison's inaugural address--"To cherish peace and friendly intercourse with all nations, having corresponding dispositions; to maintain sincere neutrality towards belligerent nations; to prefer in all cases amicable discussion and reasonable accommodation of differences to a decision of them by an appeal to arms; to exclude foreign intrigues and foreign partialities, so degrading to all countries, and so baneful to free ones; to foster a spirit of independence too just to invade the rights of others, too proud to surrender our own, too liberal to indulge unworthy prejudices ourselves, and too elevated not to look down upon them in others; to hold the union of the States as the basis of their peace and happiness; to support the Constitution, which is the cement of the Union, as well in its limitations as in its authorities; to respect the rights and authorities reserved to the States and to the people as equally incorporated with and essential to the success of the general system; to avoid the slightest interference with the rights of conscience or the functions of religion, so wisely exempted from civil jurisdiction; to preserve in their full energy the other salutary provisions in behalf of private and personal rights, and of the freedom of the press,"--so far as intention aids in the fulfillment of duty, are consummations too big with benefits not to captivate the energies of all honest men to achieve them, when they can be brought to pass by reciprocation, friendly alliances, wise legislation, and honorable treaties. The government has once flourished under the guidance of trusty servants; and the Hon. Monroe, in his day, while speaking of the Constitution, says, "Our commerce has been wisely regulated with foreign nations and between the States. New States have been admitted into our Union. Our territory has been enlarged by fair and honorable treaty, and with great advantage to the original States; the States respectively protected by the national government, under a mild paternal system against foreign dangers, and enjoying within their separate spheres, by a wise partition of power, a just proportion of the sovereignty, have improved their police, extended their settlements, and attained a strength and maturity which are the best proofs of wholesome laws well administered. And if we look to the condition of individuals, what a proud spectacle does it exhibit! On whom has oppression fallen in any quarter of the Union? Who has been deprived of any right of person or property?--who restrained from offering his vows in the mode which he prefers to the divine Author of his being? It is well known that all these blessings have been enjoyed in their fullest extent; and I add, with peculiar satisfaction, that there has been no example of a capital punishment being inflicted on any one for the crime of high treason." What a delightful picture of power, policy, and prosperity! Truly the wise man's proverb is just--"_Sedaukauh teromain goy, veh-ka-sade le-u-meem khahmaut_." (Righteousness exalteth a nation, but sin is a reproach to any people.) But this is not all. The same honorable statesman, after having had about forty years' experience in the government, under the full tide of successful experiment, gives the following commendatory assurance of the efficacy of the _Magna Charta_ to answer its great end and aim--_to protect the people in their rights_. "Such, then, is the happy government under which we live; a government adequate to every purpose for which the social compact is formed; a government elective in all its branches, under which every citizen may by his merit obtain the highest trust recognized by the Constitution, which contains within it no cause of discord, none to put at variance one portion of the community with another; a government which protects every citizen in the full enjoyment of his rights, and is able to protect the nation against injustice from foreign powers." Again, the younger Adams, in the silver age of our country's advancement to fame, in his inaugural address (1825), thus candidly declares the majesty of the youthful republic in its increasing greatness:--"The year of jubilee, since the first formation of our union, has just elapsed: that of the Declaration of Independence is at hand. The consummation of both was effected by this Constitution. Since that period, a population of four millions has multiplied to twelve. A territory, bounded by the Mississippi, has been extended from sea to sea. New States have been admitted to the Union, in numbers nearly equal to those of the first confederation. Treaties of peace, amity, and commerce have been concluded with the principal dominions of the earth. The people of other nations, the inhabitants of regions acquired, not by conquest, but by compact, have been united with us in the participation of our rights and duties, of our burdens and blessings. The forest has fallen by the ax of our woodsman. The soil has been made to teem by the tillage of our farmers. Our commerce has whitened every ocean. The dominion of man over physical nature has been extended by the invention of our artists. Liberty and law have marched hand in hand. All the purposes of human association have been accomplished as effectively as under any other government on the globe, and at a cost little exceeding, in a whole generation, the expenditures of other nations in a single year." In continuation of such noble sentiments, General Jackson, upon his ascension to the great chair of the chief magistracy, said, "As long as our government is administered for the good of the people, and is regulated by their will, as long as it secures to us the rights of person and property, liberty of conscience, and of the press, it will be worth defending; and so long as it is worth defending, a patriotic militia will cover it with an impenetrable _aegis_." General Jackson's administration may be denominated the _acme_ of American glory, liberty, and prosperity; for the national debt, which in 1815, on account of the late war, was $125,000,000, and being lessened gradually, was paid up in his golden day, and preparations were made to distribute the surplus revenue among the several States; and that august patriot, to use his own words in his farewell address, retired, leaving "a great people prosperous and happy, in the full enjoyment of liberty and peace, honored and respected by every nation of the world." At the age, then, of sixty years, our blooming republic began to decline under the withering touch of Martin Van Buren! Disappointed ambition, thirst for power, pride, corruption, party spirit, faction, patronage, perquisites, fame, tangling alliances, priestcraft, and spiritual wickedness in _high places_, struck hands and revelled in midnight splendor. Trouble, vexation, perplexity, and contention, mingled with hope, fear, and murmuring, rumbled through the Union and agitated the whole nation, as would an earthquake at the center of the earth, the world heaving the sea beyond its bounds and shaking the everlasting hills; so, in hopes of better times, while jealousy, hypocritical pretensions, and pompous ambition were luxuriating on the ill-gotten spoils of the people, they rose in their majesty like a tornado, and swept through the land, till General Harrison appeared as a star among the storm-clouds for better weather. The calm came, and the language of that venerable patriot, in his inaugural address, while descanting upon the merits of the Constitution and its framers, thus expressed himself:--"There were in it features which appeared not to be in harmony with their ideas of a simple representative democracy or republic. And knowing the tendency of power to increase itself, particularly when executed by a single individual, predictions were made that, at no very remote period, the government would terminate in virtual monarchy. "It would not become me to say that the fears of these patriots have been already realized. But as I sincerely believe that the tendency of measures and of men's opinions for some years past has been in that direction, it is, I conceive, strictly proper that I should take this occasion to repeat the assurances I have heretofore given of my determination to arrest the progress of that tendency, if it really exists, and restore the government to its pristine health and vigor." This good man died before he had the opportunity of applying one balm to ease the pain of our groaning country, and I am willing the nation should be the judge, whether General Harrison, in his exalted station, upon the eve of his entrance into the world of spirits, _told the truth, or not_, with acting President Tyler's three years of perplexity, and pseudo-Whig-Democrat reign to heal the breaches or show the wounds, _secundum artem_ (according to art). Subsequent events, all things considered, Van Buren's downfall, Harrison's exit, and Tyler's self-sufficient turn to the whole, go to show, as a Chaldean might exclaim--"_Beram etai claugh beshmayauh gauhah rauzeen_." (Certainly there is a God in heaven to reveal secrets.) No honest man can doubt for a moment but the glory of American liberty is on the wane, and that calamity and confusion will sooner or later destroy the peace of the people. Speculators will urge a national bank as a savior of credit and comfort. A hireling psuedo-priesthood will plausibly push abolition doctrines and doings and "human rights" into Congress, and into every other place where conquest smells of fame, or opposition swells to popularity. Democracy, Whiggery, and cliquery will attract their elements and foment divisions among the people, to accomplish fancied schemes and accumulate power, while poverty, driven to despair, like hunger forcing its way through a wall, will break through the statutes of men to save life, and mend the breach in prison glooms. A still higher grade of what the "nobility of nations" call "great men" will dally with all rights, in order to smuggle a fortune at "one fell swoop," mortgage Texas, possess Oregon, and claim all the unsettled regions of the world for hunting and trapping; and should an humble, honest man, red, black, or white, exhibit a better title, these gentry have only to clothe the judge with richer ermine, and spangle the lawyer's finger with finer rings, to have the judgment of his peers and the honor of his lords as a pattern of honesty, virtue, and humanity, while the motto hangs on his nation's escutcheon--"_Every man has his price!_" Now, O people! people! turn unto the Lord and live, and reform this nation. Frustrate the designs of wicked men. Reduce Congress at least two-thirds. Two senators from a State and two members to a million of population will do more business than the army that now occupy the halls of the national legislature. Pay them two dollars and their board per diem (except Sundays). That is more than the farmer gets, and he lives honestly. Curtail the officers of government in pay, number, and power; for the Philistine lords have shorn our nation of its goodly locks in the lap of Delilah. Petition your State legislatures to pardon every convict in their several penitentiaries, blessing them as they go, and saying to them, in the name of the Lord, _Go thy way, and sin no more_. Advise your legislators, when they make laws for larceny, burglary, or any felony, to make the penalty applicable to work upon roads, public works, or any place where the culprit can be taught more wisdom and more virtue, and become more enlightened. Rigor and seclusion will never do as much to reform the propensities of men as reason and friendship. Murder only can claim confinement or death. Let the penitentiaries be turned into seminaries of learning, where intelligence, like the angels of heaven, would banish such fragments of barbarism. Imprisonment for debt is a meaner practice than the savage tolerates, with all his ferocity. "_Amor vincit omnia_." (Love conquers all.) Petition, also, ye goodly inhabitants of the slave States, your legislators to abolish slavery by the year 1850, or now, and save the abolitionist from reproach and ruin, infamy and shame. Pray Congress to pay every man a reasonable price for his slaves out of the surplus revenue arising from the sale of public lands and from the deduction of pay from the members of Congress. Break off the shackles from the poor black man, and hire him to labor like other human beings; for "an hour of virtuous liberty on earth is worth a whole eternity of bondage." Abolish the practice in the army and navy of trying men by court-martial for desertion. If a soldier or marine runs away, send him his wages, with this instruction, that _his country will never trust him again; he has forfeited his honor_. Make HONOR the standard with all men. Be sure that good is rendered for evil in all cases; and the whole nation, like a kingdom of kings and priests, will rise up in righteousness, and be respected as wise and worthy on earth, and as just and holy for heaven, by Jehovah, the Author of perfection. More economy in the national and state governments would make less taxes among the people; more equality through the cities, towns, and country, would make less distinction among the people; and more honesty and familiarity in societies would make less hypocrisy and flattery in all branches of the community; and open, frank, candid decorum to all men, in this boasted land of liberty, would beget esteem, confidence, union, and love; and the neighbor from any State or from any country, of whatever color, clime, or tongue, could rejoice when he put his foot on the sacred soil of freedom, and exclaim, The very name of "_American_" is fraught with _friendship!_ Oh, then, create confidence, restore freedom, break down slavery, banish imprisonment for debt, and be in love, fellowship, and peace with all the world! Remember that honesty is not subject to law. The law was made for transgressors. Wherefore a Dutchman might exclaim--"_Ein cherlicher name ist besser als Reichthum_." (A good name is better than riches.) For the accommodation of the people in every State and Territory let Congress show their wisdom by granting a national bank, with branches in each State and Territory, where the capital stock shall be held by the nation for the mother bank, and by the States and Territories for the branches; and whose officers and directors shall be elected yearly by the people, with wages at the rate of two dollars per day for services; which several banks shall never issue any more bills than the amount of capital stock in her vaults and the interest. The net gain of the mother bank shall be applied to the national revenue, and that of the branches to the States' and Territories' revenues. And the bills shall be par throughout the nation, which will mercifully cure that fatal disorder known in cities as _brokerage_, and leave the people's money in their own pockets. Give every man his constitutional freedom, and the President full power to send an army to suppress mobs, and the States authority to repeal and impugn that relic of folly which makes it necessary for the governor of a State to make the demand of the President for troops, in case of invasion or rebellion. The governor himself may be a mobber; and instead of being punished, as he should be, for murder or treason, he may destroy the very lives, rights, and property he should protect. Like the good Samaritan, send every lawyer, as soon as he repents and obeys the ordinances of heaven, to preach the Gospel to the destitute, without purse or scrip, pouring in the oil and the wine. A learned priesthood is certainly more honorable than "_an hireling clergy_." As to the contiguous territories to the United States, wisdom would direct no tangling alliance. Oregon belongs to this government honorably; and when we have the red man's consent, let the Union spread from the east to the west sea; and if Texas petitions Congress to be adopted among the sons of liberty, give her the right hand of fellowship, and refuse not the same friendly grip to Canada and Mexico. And when the right arm of freemen is stretched out in the character of a navy for the protection of rights, commerce and honor, let the iron eyes of power watch from Maine to Mexico, and from California to Columbia. Thus may union be strengthened, and foreign speculation prevented from opposing broadside to broadside. Seventy years have done much for this goodly land. They have burst the chains of oppression and monarchy, and multiplied its inhabitants from two to twenty millions, with a proportionate share of knowledge keen enough to circumnavigate the globe, draw the lightning from the clouds, and cope with all the crowned heads of the world. Then why--oh, why will a once flourishing people not arise, phoenix-like, over the cinders of Martin Van Buren's power, and over the sinking fragments and smoking ruins of other catamount politicians, and over the windfalls of Benton, Calhoun, Clay, Wright and a caravan of other equally unfortunate law doctors, and cheerfully help to spread a plaster and bind up the _burnt, bleeding wounds_ of a sore but blessed country. The Southern people are hospitable and noble. They will help to rid so free a country of every vestige of slavery, whenever they are assured of an equivalent for their property. The country will be full of money and confidence when a national bank of twenty millions, and a State bank in every State, with a million or more, gives a tone to monetary matters, and make a circulating medium as valuable in the purses of a whole community, as in the coffers of a speculating banker or broker. The people may have faults, but they should never be trifled with. I think Mr. Pitt's quotation in the British parliament of Mr. Prior's couplet for the husband and wife, to apply to the course which the king and ministry of England should pursue to the then colonies of the _now_ United States, might be a genuine rule of action for some of the _breath-made_ men in high places to use towards the posterity of this noble, daring people:-- Be to her faults a little blind; Be to her virtues very kind. We have had Democratic Presidents, Whig Presidents, a pseudo-Democratic-Whig President, and now it is time to have _a President of the United States;_ and let the people of the whole Union, like the inflexible Romans, whenever they find a _promise_ made by a candidate that is not _practiced_ as an officer, hurl the miserable sycophant from his exaltation, as God did Nebuchadnezzar, to crop the grass of the field with a beast's heart among the cattle. Mr. Van Buren said, in his inaugural address, that he went "into the Presidential chair the inflexible and uncompromising opponent of every attempt, on the part of Congress, to abolish slavery in the district of Columbia, against the wishes of the slave holding States, and also with a determination equally decided to resist the slightest interference with it in the States where it exists." Poor little Matty made this rhapsodical sweep with the fact before his eyes, that the State of New York, his native State, had abolished slavery without a struggle or a groan. Great God, how independent! From henceforth slavery is tolerated where it exists, constitution or no constitution, people or no people, right or wrong: _Vox Matti--Vox Diaboli_ ("the voice of Matti"--"the voice of the Devil.") And, peradventure, his great "sub-treasury" scheme was a piece of the same mind. But the man and his measures have such a striking resemblance to the anecdote of the Welshman and his cart-tongue, that when the Constitution was so long that it allowed slavery at the capitol of a free people, it could not be cut off; but when it was so short that it needed a _sub-treasury_ to save the funds of the nation, _it could be spliced!_ Oh, granny, granny, what a long tail our puss has got! (As a Greek might say, _Hysteron proteron_, (the cart before the horse)). But his mighty whisk through the great national fire, for the presidential chestnuts, _burnt the locks of his glory with the blaze of his folly_! In the United States the people are the government, and their united voice is the only sovereign that should rule, the only power that should be obeyed, and the only gentlemen that should be honored at home and abroad, on the land and on the sea. Wherefore, were I the President of the United States, by the voice of a virtuous people, I would honor the old paths of the venerated fathers of freedom; I would walk in the tracks of the illustrious patriots who carried the ark of the government upon their shoulders with an eye single to the glory of the people and when that people petitioned to abolish slavery in the slave States, I would use all honorable means to have their prayers granted, and give liberty to the captive by paying the Southern gentlemen a reasonable equivalent for his property; that the whole nation might be free indeed! When the people petitioned for a national bank, I would use my best endeavors to have their prayers answered, and establish one on national principles to save taxes, and make them the controllers of its ways and means. And when the people petitioned to possess the Territory of Oregon, or any other contiguous territory, I would lend the influence of a chief magistrate to grant so reasonable a request, that they might extend the mighty efforts and enterprise of a free people from the east to the west sea, and make the wilderness blossom as the rose. And when a neighboring realm petitioned to join the union of the sons of liberty, my voice would be _come_--yea, come, Texas; come, Mexico; come, Canada; and come, all the world: let us be brethren, let us be one great family, and let there be a universal peace. Abolish the cruel custom of prisons (except certain cases), penitentiaries, courts-martial for desertion; and let reason and friendship reign over the ruins of ignorance and barbarity; yea, I would, as the universal friend of man, open the prisons, open the eyes, open the ears, and open the hearts of all people, to behold and enjoy freedom--unadulterated freedom; and God, who once cleansed the violence of the earth with a flood, whose Son laid down His life for the salvation of all His Father gave Him out of the world, and who has promised that He will come and purify the world again with fire in the last days, should be supplicated by me for the good of all people. With the highest esteem, I am a friend of virtue and of the people. JOSEPH SMITH. Nauvoo, Illinois, Feb. 7, 1844. APPENDIX IV. AN ACCOUNT OF THE MARTYRDOM OF JOSEPH SMITH, BY PRESIDENT JOHN TAYLOR. BEING requested by Elders George A. Smith and Wilford Woodruff, Church historians, to write an account of events that transpired before, and took place at, the time of the martyrdom of Joseph Smith, in Carthage jail, in Hancock County, State of Illinois, I write the following, principally from memory, not having access at this time to any public documents relative thereto farther than a few desultory items contained in Ford's "History of Illinois." I must also acknowledge myself considerably indebted to George A. Smith who was with me when I wrote it, and who, although not there at the time of the bloody transaction, yet, from conversing with several persons who were in the capacity of Church historians, and aided by an excellent memory, has rendered me considerable service. These and the few items contained in the note at the end of this account are all the aid I have had. I would further add that the items contained in the letter, in relation to dates especially, may be considered strictly correct. After having written the whole, I read it over to the Hon. J. M. Bernhisel, who with one or two slight alterations, pronounced it strictly correct. Brother Bernhisel was present most of the time. I am afraid that, from the length of time that has transpired since the occurrence, and having to rely almost exclusively upon my memory, there may be some slight inaccuracies, but I believe that in the general it is strictly correct. As I figured in those transaction from the commencement to the end, they left no slight impression on my mind. In the year 1844, a very great excitement prevailed in some parts of Hancock, Brown and other neighboring counties of Illinois, in relation to the Mormons, and a spirit of vindictive hatred and persecution was exhibited among the people, which was manifested in the most bitter and acrimonious language, as well as by acts of hostility and violence, frequently threatening the destruction of the citizens of Nauvoo and vicinity, and utter annihilation of the Mormons and Mormonism, and in some instances breaking out in the most violent acts of ruffianly barbarity. Persons were kidnapped, whipped, persecuted and falsely accused of various crimes; their cattle and houses injured, destroyed, or stolen; vexatious prosecutions were instituted to harass and annoy. In some remote neighborhoods they were expelled from their homes without redress, and in others violence was threatened to their persons and property, while in others every kind of insult and indignity were heaped upon them, to induce them to abandon their homes, the County or the State. These annoyances, prosecutions and persecutions were instigated through different agencies and by various classes of men, actuated by different motives, but all uniting in the one object--prosecution, persecution and extermination of the Saints. There were a number of wicked and corrupt men living in Nauvoo and its vicinity, who had belonged to the Church, but whose conduct was incompatible with the Gospel; they were accordingly dealt with by the Church and severed from its communion. Some of these had been prominent members, and held official stations either in the city or Church. Among these were John C. Bennett, formerly mayor; William Law, counselor to Joseph Smith; Wilson Law, his natural brother, and general in the Nauvoo Legion; Dr. R. D. Foster, a man of some property, but with a very bad reputation; Francis and Chauncey Higbee, the latter a young lawyer, and both sons of a respectable and honored man in the Church, known as Judge Elias Higbee, who died about twelve months before. Besides these, there were a great many apostates, both in the city and county, of less notoriety, who for their delinquencies, had been expelled from the Church. John C. Bennett and Francis and Chauncey Higbee were cut off from the Church; the former was also cashiered from his generalship for the most flagrant acts of seduction and adultery; and the developments in the cases were so scandalous that the High Council, before which they were tried, had to sit with closed doors. William Law, although counselor to Joseph, was found to be his most bitter foe and maligner, and to hold intercourse, contrary to all law, in his own house, with a young lady resident with him; and it was afterwards proven that he had conspired with some Missourians to take Joseph Smith's life, and was only saved by Josiah Arnold and Daniel Garn, who, being on guard at his house, prevented the assassins from seeing him. Yet, although having murder in his heart, his manners were generally courteous and mild, and he was well calculated to deceive. General Wilson Law was cut off from the Church for seduction, falsehood, and defamation; both the above were also court-martialed by the Nauvoo Legion, and expelled. Foster was also cut off I believe, for dishonesty, fraud and falsehood. I know he was eminently guilty of the whole, but whether these were the specific charges or not, I don't know, but I do know that he was a notoriously wicked and corrupt man. Besides the above characters and Mormonic apostates, there were other three parties. The first of these may be called religionists, the second politicians, and the third counterfeiters, black-legs, horse-thieves and cut-throats. The religious party were chagrined and maddened because Mormonism came in contact with their religion, and they could not oppose it from the scriptures. Thus like the ancient Jews, when enraged at the exhibition of their follies and hypocrisies by Jesus and His apostles, so these were infuriated against the Mormons because of their discomfiture by them; and instead of owning the truth and rejoicing in it, they were ready to gnash upon them with their teeth, and to persecute the believers in principles which they could not disprove. The political party were those who were of opposite politics to us. There were always two parties, the Whigs and Democrats, and we could not vote for one without offending the other; and it not unfrequently happened that candidates for office would place the issue of their election upon opposition to the Mormons, in order to gain political influence from the religious prejudice, in which case the Mormons were compelled, in self-defense, to vote against them, which resulted almost invariably against our opponents. This made them angry; and although it was of their own making, and the Mormons could not be expected to do otherwise, yet they raged on account of their discomfiture, and sought to wreak their fury on the Mormons. As an instance of the above, when Joseph Duncan was candidate for the office of governor of Illinois, he pledged himself to his party that, if he could be elected, he would exterminate or drive the Mormons from the State. [1] The consequence was that Governor Ford was elected. The Whigs, seeing that they had been out-generaled by the Democrats in securing the Mormon vote, became seriously alarmed, and sought to repair their disaster by raising a crusade against the people. The Whig newspapers teemed with accounts of the wonders and enormities of Nauvoo, and of the awful wickedness of a party which could consent to receive the support of such miscreants. Governor Duncan, who was really a brave, honest man, and who had nothing to do with getting the Mormon charters passed through the Legislature, took the stump on this subject in good earnest, and expected to be elected governor almost on this question alone. The third party, composed of counterfeiters, black-legs, horse-thieves and cut-throats, were a pack of scoundrels that infested the whole of the western country at that time. In some districts their influence was so great as to control important State and County offices. On this subject Governor Ford has the following: "Then, again, the northern part of the State was not destitute of its organized bands of rogues, engaged in murders, robberies, horse-stealing and in making and passing counterfeit money. These rogues were scattered all over the north, but the most of them were located in the counties of Ogle, Winnebago, Lee and De Kalb. "In the County of Ogle they were so numerous, strong, and well organized that they could not be convicted for their crimes. By getting some of their numbers on the juries, by producing a host of witnesses to sustain their defense, by perjured evidence, and by changing the venue of one County to another, by continuances from term to term, and by the inability of witnesses to attend from time to time at distant and foreign Counties, they most generally managed to be acquitted." [2] There was a combination of horse-thieves extending from Galena to Alton. There were counterfeiters engaged in merchandising, trading, and store-keeping in most of the cities and villages, and in some districts, I have been credibly informed by men to whom they have disclosed their secrets, the judges, sheriffs, constables, and jailors, as well, as professional men, were more or less associated with them. These had in their employ the most reckless, abandoned wretches, who stood ready to carry into effect the most desperate enterprises, and were careless alike of human life and property. Their object in persecuting the Mormons was in part to cover their own rascality, and in part to prevent them from exposing and prosecuting them; but the principal reason was plunder, believing that if they could be removed or driven they would be made fat on Mormon spoils, besides having in the deserted city a good asylum for the prosecution of their diabolical pursuits. This conglomeration of apostate Mormons, religious bigots, political fanatics and black-legs, all united their forces against the Mormons, and organized themselves into a party, denominated anti-Mormons. Some of them, we have reason to believe, joined The Church in order to cover their infamous practices, and when they were expelled for their unrighteousness only raged with greater violence. They circulated every kind of falsehood that they could collect or manufacture against the Mormons. They also had a paper to assist them in their nefarious designs, called the _Warsaw Signal_, edited by a Mr. Thomas Sharp, a violent and unprincipled man, who shrunk not from any enormity. The anti-Mormons had public meetings, which were very numerously attended, where they passed resolutions of the most violent and inflammatory kind, threatening to drive, expel and exterminate the Mormons from the State, at the same time accusing them of every evil in the vocabulary of crime. They appointed their meetings in various parts of Hancock, M'Donough, and other counties, which soon resulted in the organization of armed mobs, under the direction of officers who reported to their headquarters, and the reports of which were published in the anti-Mormon paper, and circulated through the adjoining counties. We also published in the _Times and Seasons_ and the _Nauvoo Neighbor_ (two papers published and edited by me at that time) an account, not only of their proceedings, but our own. But such was the hostile feeling, so well arranged their plans, and so desperate and lawless their measures, that it was with the greatest difficulty that we could get our papers circulated; they were destroyed by postmasters and others, and scarcely ever arrived at the place of their destination, so that a great many of the people, who would have been otherwise peaceable, were excited by their misrepresentations, and instigated to join their hostile or predatory bands. Emboldened by the acts of those outside, the apostate Mormons, associated with others, commenced the publication of a libelous paper in Nauvoo, called the _Nauvoo Expositor_. This paper not only reprinted from the others, but put in circulation the most libelous, false, and infamous reports concerning the citizens of Nauvoo, and especially the ladies. It was, however, no sooner put in circulation than the indignation of the whole community was aroused; so much so, that they threatened its annihilation; and I do not believe that in any other city of the United States, if the same charges had been made against the citizens, it would have been permitted to remain one day. As it was among us, under these circumstances, it was thought best to convene the city council to take into consideration the adoption of some measures for its removal, as it was deemed better that this should be done legally than illegally. Joseph Smith, therefore, who was mayor, convened the city council for that purpose; the paper was introduced and read, and the subject examined. All, or nearly all present, expressed their indignation at the course taken by the _Expositor_, which was owned by some of the aforesaid apostates, associated with one or two others. Wilson Law, Dr. Foster, Charles Ivins and the Higbees before referred to, some lawyers, storekeepers, and others in Nauvoo who were not Mormons, together with the anti-Mormons outside of the city, sustained it. The calculation was, by false statements, to unsettle the minds of many in the city, and to form combinations there similar to the anti-Mormon associations outside of the city. Various attempts had heretofore been made by the party to annoy and irritate the citizens of Nauvoo; false accusations had been made, vexatious lawsuits instituted, threats made, and various devices resorted to, to influence the public mind, and, if possible, to provoke us to the commission of some overt act that might make us amenable to the law. With a perfect knowledge, therefore, of the designs of these infernal scoundrels who were in our midst, as well as those who surrounded us, the city council entered upon an investigation of the matter. They felt that they were in a critical position, and that any move made for the abating of that press would be looked upon, or at least represented, as a direct attack upon the liberty of speech, and that, so far from displeasing our enemies, it would be looked upon by them as one of the best circumstances that could transpire to assist them in their nefarious and bloody designs. Being a member of the city council, I well remember the feeling of responsibility that seemed to rest upon all present; nor shall I soon forget the bold, manly, independent expressions of Joseph Smith on that occasion in relation to this matter. He exhibited in glowing colors the meanness, corruption, and ultimate designs of the anti-Mormons; their despicable characters and ungodly influences, especially of those who were in our midst. He told of the responsibility that rested upon us, as guardians of the public interest, to stand up in the defense of the injured and oppressed, to stem the current of corruption, and, as men and Saints, to put a stop to this flagrant outrage upon this people's rights. He stated that no man was a stronger advocate for the liberty of speech and of the press than himself: yet, when this noble gift is utterly prostituted and abused, as in the present instance, it loses all claim to our respect, and becomes as great an agent for evil as it can possibly be for good; and notwithstanding the apparent advantage we should give our enemies by this act, yet it behooved us, as men, to act independent of all secondary influences, to perform the part of men of enlarged minds, and boldly and fearlessly to discharge the duties devolving upon us by declaring as a nuisance, and removing this filthy, libelous, and seditious sheet from our midst. The subject was discussed in various forms, and after the remarks made by the mayor, every one seemed to be waiting for some one else to speak. After a considerable pause, I arose and expressed my feelings frankly, as Joseph had done, and numbers of others followed in the same strain; and I think, but am not certain, that I made a motion for the removal of that press as a nuisance. This motion was finally put, and carried by all but one; and he conceded that the measure was just, but abstained through fear. Several members of the city council were not in The Church. The following is the bill referred to: _Bill for Removing of the Press of the_ "_Nauvoo Expositor_." [3] Resolved by the city council of the city of Nauvoo, that the printing-office from whence issues the _Nauvoo Expositor_ is a public nuisance; and also of said _Nauvoo Expositors_ which may be or exist in said establishment; and the mayor is instructed to cause said establishment and papers to be removed without delay, in such manner as he shall direct. Passed June 10th, 1844. GEO. W. HARRIS, President _pro tem_. W. RICHARDS, Recorder. After the passage of the bill, the marshal, John P. Greene, was ordered to abate or remove, which he forthwith proceeded to do by summoning a posse of men for that purpose. The press was removed or broken, I don't remember which, by the marshal, and the types scattered in the street. This seemed to be one of those extreme cases that require extreme measures, as the press was still proceeding in its inflammatory course. It was feared that, as it was almost universally execrated, should it continue longer, an indignant people might commit some overt act which might lead to serious consequences, and that it was better to use legal than illegal means. This, as was foreseen, was the very course our enemies wished us to pursue, as it afforded them an opportunity of circulating a very plausible story about the Mormons being opposed to the liberty of the press and of free speech, which they were not slow to avail themselves of. Stories were fabricated, and facts perverted; false statements were made, and this act brought in as an example to sustain the whole of their fabrications; and, as if inspired by Satan, they labored with an energy and zeal worthy of a better cause. They had runners to circulate their reports, not only through Hancock County, but in all the surrounding counties. These reports were communicated to their anti-Mormon societies, and these societies circulated them in their several districts. The anti-Mormon paper, the _Warsaw Signal_, was filled with inflammatory articles and misrepresentations in relation to us, and especially to this act of destroying the press. We were represented as a horde of lawless ruffians and brigands, anti-American and anti-republican, steeped in crime and iniquity, opposed to freedom of speech and of the press, and all the rights and immunities of a free and enlightened people; that neither person nor property were secure: that we had designs upon the citizens of Illinois and of the United States, and the people were called upon to rise _en masse_, and put us down, drive us away, or exterminate us as a pest to society, and alike dangerous to our neighbors, the State, and commonwealth. These statements were extensively copied and circulated throughout the United States. A true statement of the facts in question was published by us both in the _Times and Seasons_ and the _Nauvoo Neighbor;_ but it was found impossible to circulate them in the immediate counties, as they were destroyed in the post-offices or otherwise by the agents of the anti-Mormons, and in order to get the mail to go abroad, I had to send the papers a distance of thirty or forty miles from Nauvoo, and sometimes to St. Louis (upward of two hundred miles), to insure their proceeding on their route, and then one-half or two-thirds of the papers never reached the place of destination, being intercepted or destroyed by our enemies. These false reports stirred up the community around, of whom many, on account of religious prejudice, were easily instigated to join the anti-Mormons and embark in any crusade that might be undertaken against us: hence their ranks swelled in numbers, and new organizations were formed, meetings were held, resolutions passed, and men and means volunteered for the extirpation of the Mormons. On these points Governor Ford writes: "These also were the active men in blowing up the fury of the people, in hopes that a popular movement might be set on foot, which would result in the expulsion or extermination of the Mormon voters. For this purpose public meetings had been called, inflammatory speeches had been made, exaggerated reports had been extensively circulated, committees had been appointed, who rode night and day to spread the reports and solicit the aid of neighboring counties, and at a public meeting at Warsaw resolutions were passed to expel or exterminate the Mormon population. This was not, however, a movement which was unanimously concurred in. The county contained a goodly number of inhabitants in favor of peace, or who at least desired to be neutral in such a contest. These were stigmatized by the name of Jack-Mormons, and there were not a few of the more furious exciters of the people who openly expressed their intention to involve them in the common expulsion or extermination. "A system of excitement and agitation was artfully planned and executed with tact. It consisted in spreading reports and rumors of the most fearful character. As examples: On the morning before my arrival at Carthage, I was awakened at an early hour by the frightful report, which was asserted with confidence and apparent consternation, that the Mormons had already commenced the work of burning, destruction, and murder, and that every man capable of bearing arms was instantly wanted at Carthage for the protection of the county. "We lost no time in starting; but when we arrived at Carthage we could hear no more concerning this story. Again, during the few days that the militia were encamped at Carthage, frequent applications were made to me to send a force here, and a force there, and a force all about the country, to prevent murders, robberies, and larcenies which, it was said, were threatened by the Mormons. No such forces were sent, nor were any such offenses committed at that time, except the stealing of some provisions, and there was never the least proof that this was done by a Mormon. Again, on my late visit to Hancock County, I was informed by some of their violent enemies that the larcenies of the Mormons had become unusually numerous and insufferable. "They admitted that but little had been done in this way in their immediate vicinity, but they insisted that sixteen horses had been stolen by the Mormons in one night near Lima, and, upon inquiry, was told that no horses had been stolen in that neighborhood, but that sixteen horses had been stolen in one night in Hancock County. This last informant being told of the Hancock story, again changed the venue to another distant settlement in the northern edge of Adams." [4] In the meantime legal proceedings were instituted against the members of the city council of Nauvoo. A writ, here subjoined, was issued upon the affidavit of the Laws, Fosters, Higbees, and Ivins, by Mr. Morrison, a justice of the peace in Carthage, the county seat of Hancock, and put into the hands of one David Bettesworth, a constable of the same place. _Writ issued upon affidavit by Thomas Morrison, J. P., State of Illinois, Hancock County, ss_. "The people of the State of Illinois, to all constables, sheriffs, and coroners of said State, greeting: "Whereas complaint hath been made before me, one of the justices of the peace in and for the county of Hancock aforesaid, upon the oath of Francis M. Higbee, of the said county, that Joseph Smith, Samuel Bennett, John Taylor, William W. Phelps, Hyrum Smith, John P. Greene, Stephen Perry, Dimick B. Huntington, Jonathan Dunham, Stephen Markham, William Edwards, Jonathan Holmes, Jesse P. Harmon, John Lytle, Joseph W. Coolidge, Harvey D. Redfield, Porter Rockwell, and Levi Richards, of said county, did, on the tenth day of June instant, commit a riot at and within the county aforesaid, wherein they with force and violence broke into the printing office of the _Nauvoo Expositor_, and unlawfully and with force burned and destroyed the printing press, type and fixtures of the same, being the property of William Law, Wilson Law, Charles Ivins, Francis M. Higbee, Chauncey L. Higbee, Robert D. Foster and Charles A. Foster. "These are therefore to command you forthwith to apprehend the said Joseph Smith, Samuel Bennett, John Taylor, William W. Phelps, Hyrum Smith, John P. Greene, Stephen Perry, Dimick B. Huntington, Jonathan Dunham, Stephen Markham, William Edwards, Jonathan Holmes, Jesse P. Harmon, John Lytle, Joseph W. Coolidge, Harvey D. Redfield, Porter Rockwell, and Levi Richards, and bring them before me, or some other justice of the peace, to answer the premises, and farther to be dealt with according to law. "Given under my hand and seal at Carthage, in the county aforesaid, this 11th day of June, A. D. 1844. "THOMAS MORRISON, J. P." (Seal.) [5] The council did not refuse to attend to the legal proceedings in the case, but as the law of Illinois made it the privilege of the persons accused to go "or appear before the issuer of the writ, or any other justice of the peace," they requested to be taken before another magistrate, either in the city of Nauvoo or at any reasonable distance out of it. This the constable, who was a mobocrat, refused to do; and as this was our legal privilege we refused to be dragged, contrary to law, a distance of eighteen miles, when at the same time we had reason to believe that an organized band of mobocrats were assembled for the purpose of extermination or murder, and among whom it would not be safe to go without a superior force of armed men. A writ of _habeas corpus_ was called for, and issued by the municipal court of Nauvoo, taking us out of the hands of Bettesworth, and placing us in the charge of the city marshal. We went before the municipal court and were dismissed. Our refusal to obey this illegal proceeding was by them construed into a refusal to submit to law, and circulated as such, and the people either did believe, or professed to believe, that we were in open rebellion against the laws and the authorities of the State. Hence mobs began to assemble, among which all through the country inflammatory speeches were made, exciting them to mobocracy and violence. Soon they commenced their depredations in our outside settlements, kidnapping some, and whipping and otherwise abusing others. The persons thus abused fled to Nauvoo as soon as practicable, and related their injuries to Joseph Smith, then mayor of the city, and lieutenant general of the Nauvoo Legion. They also went before magistrates, and made affidavits of what they had suffered, seen and heard. These affidavits, in connection with a copy of all our proceedings were forwarded by Joseph Smith to Mr. Ford, then governor of Illinois, with an expression of our desire to abide law, and a request that the governor would instruct him how to proceed in the case of arrival of an armed mob against the city. The governor sent back instructions to Joseph Smith that, as he was lieutenant general of the Nauvoo Legion, it was his duty to protect the city and surrounding country, and issued orders to that effect. Upon the reception of these orders Joseph Smith assembled the people of the city, and laid before them the governor's instructions; he also convened the officers of the Nauvoo Legion for the purpose of conferring in relation to the best mode of defense. He also issued orders to the men to hold themselves in readiness in case of being called upon. On the following day General Joseph Smith, with his staff, the leading officers of the Legion, and some prominent strangers who were in our midst, made a survey of the outside boundaries of the city, which was very extensive, being about five miles up and down the river, and about two and a half back in the center, for the purpose of ascertaining the position of the ground, and the feasibility of defense, and to make all necessary arrangements in case of an attack. It may be well here to remark that numbers of gentlemen, strangers to us, either came on purpose or were passing through Nauvoo, and upon learning the position of things, expressed their indignation against our enemies, and avowed their readiness to assist us by their counsel or otherwise. It was some of these who assisted us in reconnoitering the city, and finding out its adaptability for defense, and how to protect it best against an armed force. The Legion was called together and drilled, and every means made use of for defense. At the call of the officers, old and young men came forward, both from the city and the country, and mustered to the number of about five thousand. In the meantime our enemies were not idle in mustering their forces and committing depredations, nor had they been; it was, in fact, their gathering that called ours into existence; their forces continued to accumulate; they assumed a threatening attitude, and assembled in large bodies, armed and equipped for war, and threatened the destruction and extermination of the Mormons. An account of their outrages and assemblages was forwarded to Governor Ford almost daily; accompanied by affidavits furnished by eye-witnesses of their proceedings. Persons were also sent out to the counties around with pacific intentions, to give them an account of the true state of affairs, and to notify them of the feelings and dispositions of the people of Nauvoo, and thus, if possible, quell the excitement. In some of the more distant counties these men were very successful, and produced the salutary influence upon the minds of many intelligent and well-disposed men. In neighboring counties, however, where anti-Mormon influence prevailed, they produced little effect. At the same time guards were stationed around Nauvoo, and picket guards in the distance. At length opposing forces gathered so near that more active measures were taken; reconnoitering parties were sent out, and the city proclaimed under martial law. Things now assumed a belligerent attitude, and persons passing through the city were questioned as to what they knew of the enemy, while passes were in some instances given to avoid difficulty with the guards. Joseph Smith continued to send on messengers to the governor, (Philip B. Lewis and other messengers were sent.) Samuel James, then residing at La Harpe, carried a message and dispatches to him, and in a day or two after Bishop Edward Hunter and others went again with fresh dispatches, representations, affidavits, and instructions; but as the weather was excessively wet, the rivers swollen, and the bridges washed away in many places, it was with great difficulty that they proceeded on their journeys. As the mobocracy had at last attracted the governor's attention, he started in company with some others from Springfield to the scene of trouble, and missed, I believe, both Brothers James and Hunter on the road, and, of course, did not see their documents. He came to Carthage, and made that place, which was a regular mobocratic den, his headquarters; as it was the county seat, however, of Hancock County, that circumstance might, in a measure, justify his staying there. To avoid the appearance of all hostility on our part, and to fulfill the law in every particular, at the suggestion of Judge Thomas, judge of that judicial district, who had come to Nauvoo at the time, and who stated that we had fulfilled the law, but, in order to satisfy all he would council us to go before Esquire Wells, who was not in our Church, and have a hearing, we did so, and after a full hearing we were again dismissed. The governor on the road collected forces, some of whom were respectable, but on his arrival in the neighborhood of the difficulties he received as militia all the companies of the mob forces who united with him. After his arrival at Carthage he sent two gentlemen from there to Nauvoo as a committee to wait upon General Joseph Smith, informing him of the arrival of his excellency, with a request that General Smith would send out a committee to wait upon the governor and represent to him the state of affairs in relation to the difficulties that then existed in the county. We met this committee while we were reconnoitering the city, to find out the best mode of defense as aforesaid. Dr. J. M. Bernhisel and myself were appointed as a committee by General Smith to wait upon the governor. Previous to going, however, we were furnished with affidavits and documents in relation both to our proceedings and those of the mob; in addition to the general history of the transaction, we took with us a duplicate of those documents which had been forwarded by Bishop Hunter, Brother James, and others. We started from Nauvoo in company with the aforesaid gentlemen at about 7 o'clock on the evening of the 21st of June, and arrived at Carthage about 11 p. m. We put up at the same hotel with the governor, kept by a Mr. Hamilton. On our arrival we found the governor in bed, but not so with the other inhabitants. The town was filled with a perfect set of rabble and rowdies, who, under the influence of Bacchus, seemed to be holding a grand saturnalia, whooping, yelling and vociferating as if Bedlam had broken loose. On our arrival at the hotel, and while supper was preparing, a man came to me, dressed as a soldier, and told me that a man named Daniel Garn had just been taken prisoner, and was about to be committed to jail, and wanted me to go bail for him. Believing this to be a ruse to get me out alone, and that some violence was intended, after consulting with Dr. Bernhisel, I told the man that I was well acquainted with Mr. Garn, that I knew him to be a gentleman, and did not believe that he had transgressed law, and, moreover, that I considered it a very singular time to be holding courts and calling for security, particularly as the town was full of rowdyism. I informed him that Dr. Bernhisel and myself would, if necessary go bail for him in the morning, but that we did not feel ourselves safe among such a set at that late hour of the night. After supper, on retiring to our room, we had to pass through another, which was separated from ours only by a board partition, the beds in each room being placed side by side, with the exception of this fragile partition. On the bed that was in the room which we passed through I discovered a man by the name of Jackson, a desperate character, and a reputed, notorious cut-throat and murderer. I hinted to the doctor that things looked rather suspicious, and looked to see that my arms were in order. The doctor and I occupied one bed. We had scarcely laid down when a knock at the door, accompanied by a voice announced the approach of Chauncey Higbee, the young lawyer and apostate before referred to. He addressed himself to the doctor, and stated that the object of his visit was to obtain the release of Daniel Garn; that Garn he believed to be an honest man; that if he had done anything wrong, it was through improper counsel, and that it was a pity that he should be incarcerated, particularly when he could be so easily released; he urged the doctor, as a friend, not to leave so good a man in such an unpleasant situation; he finally prevailed upon the doctor to go and give bail, assuring him that on his giving bail Garn would be immediately dismissed. During this conversation I did not say a word. Higbee left the doctor to dress, with the intention of returning and taking him to the court. As soon as Higbee had left, I told the doctor that he had better not go; that I believed this affair was all a ruse to get us separated; that they knew we had documents with us from General Smith to show to the governor; that I believed their object was to get possession of those papers, and, perhaps, when they had separated us, to murder one or both. The doctor, who was actuated by the best of motives in yielding to the assumed solicitude of Higbee, coincided with my views; he then went to Higbee, and told him that he had concluded not to go that night, but that he and I would both wait upon the justice and Mr. Garn in the morning. That night I lay awake with my pistols under my pillow, waiting for any emergency. Nothing more occurred during the night. In the morning we arose early, and after breakfast sought an interview with the governor, and were told that we could have an audience, I think, at ten o'clock. In the meantime we called upon Mr. Smith, a justice of the peace, who had Mr. Garn in charge. We represented that we had been called upon the night before by two different parties to go bail for a Mr. Daniel Garn, whom we were informed he had in custody, and that, believing Mr. Garn to be an honest man, we had now come for that purpose, and were prepared to enter into recognizances for his appearance, whereupon Mr. Smith, the magistrate, remarked that, under the present excited state of affairs, he did not think he would be justified in receiving bail from Nauvoo, as it was a matter of doubt whether property would not be rendered valueless there in a few days. Knowing the party we had to deal with, we were not much surprised at this singular proceeding; we then remarked that both of us possessed property in farms out of Nauvoo in the country, and referred him to the county records. He then stated that such was the nature of the charge against Mr. Garn that he believed he would not be justified in receiving any bail. We were thus confirmed in our opinion that the night's proceedings before, in relation to their desire to have us give bail, was a mere ruse to separate us. We were not permitted to speak with Garn, the real charge against whom was that he was traveling in Carthage or its neighborhood: what the fictitious one was, if I knew, I have since forgotten, as things of this kind were of daily occurrence. After waiting the governor's pleasure for some time we had an audience; but such an audience! He was surrounded by some of the vilest and most unprincipled men in creation; some of them had an appearance of respectability, and many of them lacked even that. Wilson, and, I believe, William Law, were there, Foster, Frank and Chauncey Higbee, Mr. Mar, a lawyer from Nauvoo, a mobocratic merchant from Warsaw, the aforesaid Jackson, a number of his associates, among whom was the governor's secretary, in all, some fifteen or twenty persons, most of whom were recreant to virtue, honor, integrity, and everything that is considered honorable among men. I can well remember the feelings of disgust that I had in seeing the governor surrounded by such an infamous group, and on being introduced to men of so questionable a character; and had I been on private business, I should have turned to depart, and told the governor that if he thought proper to associate with such questionable characters, I should beg leave to be excused; but coming as we did on public business, we could not, of course, consult our private feelings. We then stated to the governor that, in accordance with his request, General Smith had, in response to his call, sent us to him as a committee of conference; that we were acquainted with most of the circumstances that had transpired in and about Nauvoo lately, and were prepared to give him all information; that, moreover, we had in our possession testimony and affidavits confirmatory of what we should say, which had been forwarded to his excellency by Messrs. Hunter, James, and others, some of which had not reached their destination, but of which we had duplicates with us. We then, in brief, related an outline of the difficulties, and the course we had pursued from the commencement of the trouble up to the present, and handing him the documents, respectfully submitted the whole. During our conversation and explanations with the governor we were frequently, rudely and impudently contradicted by the fellows he had around him, and of whom he seemed to take no notice. He opened and read a number of the documents himself, and as he proceeded he was frequently interrupted by, "that's a lie!" "that's a God damned lie!" "that's an infernal falsehood!" "that's a blasted lie!" etc. These men evidently winced at the exposure of their acts, and thus vulgarly, impudently, and falsely repudiated them. One of their number, Mr. Mar, addressed himself several times to me while in conversation with the governor. I did not notice him until after a frequent repetition of his insolence, when I informed him that "my business at that time was with Governor Ford," whereupon I continued my conversation with his excellency. During the conversation, the governor expressed a desire that Joseph Smith, and all parties concerned in passing or executing the city law in relation to the press, had better come to Carthage; that, however repugnant it might be to our feelings, he thought it would have a tendency to allay public excitement, and prove to the people what we professed, that we wished to be governed by law. We represented to him the course we had taken in relation to this matter, and our willingness to go before another magistrate other than the municipal court; the illegal refusal of our request by the constable; our dismissal by the municipal court, a legally constituted tribunal; our subsequent trial before Squire Wells at the instance of Judge Thomas, the circuit judge, and our dismissal by him; that we had fulfilled the law in every particular; that it was our enemies who were breaking the law, and, having murderous designs, were only making use of this as a pretext to get us into their power. The governor stated that the people viewed it differently, and that, notwithstanding our opinions, he would recommend that the people should be satisfied. We then remarked to him that, should Joseph Smith comply with his request, it would be extremely unsafe, in the present excited state of the country, to come without an armed force; that we had a sufficiency of men, and were competent to defend ourselves, but there might be danger of collision should our forces and those of our enemies be brought into such close proximity. He strenuously advised us not to bring our arms, and _pledged his faith as governor, and the faith of the State, that we should be protected, and that he would guarantee our perfect safety_. We had at that time about five thousand men under arms, one thousand of whom would have been amply sufficient for our protection. At the termination of our interview, and previous to our withdrawal, after a long conversation and the perusal of the documents which we had brought, the governor informed us that he would prepare a written communication for General Joseph Smith, which he desired us to wait for. We were kept waiting for this instrument some five or six hours. About five o'clock in the afternoon we took our departure with not the most pleasant feelings. The associations of the governor, the spirit he manifested to compromise with these scoundrels, the length of time that he had kept us waiting, and his general deportment, together with the infernal spirit that we saw exhibited by those whom he had admitted to his counsels, made the prospect anything but promising. We returned on horseback, and arrived at Nauvoo, I think, at about eight or nine o'clock at night, accompanied by Captain Yates in command of a company of mounted men, who came for the purpose of escorting Joseph Smith and the accused in case of their complying with the governor's request, and going to Carthage. We went directly to Brother Joseph's, when Captain Yates delivered to him the governor's communication. A council was called, consisting of Joseph's brother, Hyrum, Dr. Richards, Dr. Bernhisel, myself, and one or two others. We then gave a detail of our interview with the governor. Brother Joseph was very much dissatisfied with the governor's letter and with his general deportment, and so were the council, and it became a serious question as to the course we should pursue. Various projects were discussed, but nothing definitely decided upon for some time. In the interim two gentlemen arrived; one of them, if not both, sons of John C. Calhoun. They had come to Nauvoo, and were very anxious for an interview with Brother Joseph. These gentlemen detained him for some time; and, as our council was held in Dr. Bernhisel's room in the Mansion House, the doctor lay down; and as it was now between 2 and 3 o'clock in the morning, and I had had no rest on the previous night, I was fatigued, and thinking that Brother Joseph might not return, I left for home and rest. Being very much fatigued, I slept soundly, and was somewhat surprised in the morning by Mrs. Thompson entering my room about 7 o'clock, and exclaiming in surprise, "What, you here! the brethren have crossed the rive some time since." "What brethren?" I asked. "Brother Joseph, and Hyrum, and Brother Richards," she answered. I immediately arose upon learning that they had crossed the river, and did not intend to go to Carthage. I called together a number of persons in whom I had confidence, and had the type, stereotype plates, and most of the valuable things removed from the printing office, believing that, should the governor and his force come to Nauvoo, the first thing they would do would be to burn the printing office, for I knew they would be exasperated if Brother Joseph went away. We had talked over these matters the night before, but nothing was decided upon. It was Brother Joseph's opinion that, should we leave for a time, public excitement, which was then so intense, would be allayed; that it would throw on the governor the responsibility of keeping the peace; that in the event of an outrage, the onus would rest upon the governor, who was amply prepared with troops, and could command all the forces of the State to preserve order; and that the act of his own men would be an overwhelming proof of their seditious designs, not only to the governor, but to the world. He moreover thought that, in the east, where he intended to go, public opinion would be set right in relation to these matters, and its expression would partially influence the west, and that, after the first ebullition, things would assume a shape that would justify his return. I made arrangements for crossing the river, and Brother Elias Smith and Joseph Cain, who were both employed in the printing office with me, assisted all that lay in their power together with Brother Brower and several hands in the printing office. As we could not find out the exact whereabouts of Joseph and the brethren, I crossed the river in a boat furnished by Brother Cyrus H. Wheelock and Alfred Bell; and after the removal of the things out of the printing office, Joseph Cain brought the account books to me, that we might make arrangements for their adjustment; and Brother Elias Smith, cousin to Brother Joseph, went to obtain money for the journey, and also to find out and report to me the location of the brethren. As Cyrus H. Wheelock was an active, enterprising man, and in the event of not finding Brother Joseph I calculated to go to Upper Canada for the time being, and should need a companion, I said to Brother Cyrus H. Wheelock, "Can you go with me ten or fifteen hundred miles?" He answered, "Yes." "Can you start in half an hour?" "Yes." However, I told him that he had better see his family, who lived over the river, and prepare a couple of horses and the necessary equipage for the journey, and that, if we did not find Brother Joseph before, we would start at nightfall. A laughable incident occurred on the eve of my departure. After making all the preparations I could, previous to leaving Nauvoo, and having bid adieu to my family, I went to a house adjoining the river, owned by Brother Eddy. There I disguised myself so as not to be known, and so effectually was the transformation that those who had come after me with a boat did not know me. I went down to the boat and sat in it. Brother Bell, thinking it was a stranger, watched my moves for some time very impatiently, and then said to Brother Wheelock, "I wish that old gentleman would go away; he has been pottering around the boat for some time, and I am afraid Elder Taylor will be coming." When he discovered his mistake, he was not a little amused. I was conducted by Brother Bell to a house that was surrounded by timber on the opposite side of the river. There I spent several hours in a chamber with Brother Joseph Cain, adjusting my accounts; and I made arrangements for the stereotype plates of the Book of Mormon and Doctrine and Covenants, to be forwarded east, thinking to supply the company with subsistence money through the sale of these books in the east. My horses were reported ready by Brother Wheelock, and funds on hand by Brother Elias Smith. In about half an hour I should have started, when Brother Elias Smith came to me with word that he had found the brethren; that they had concluded to go to Carthage, and wished me to return to Nauvoo and accompany them. I must confess that I felt a good deal disappointed at this news, but I immediately made preparations to go. Escorted by Brother Elias Smith, I and my party went to the neighborhood of Montrose, where we met Brother Joseph, Hyrum, Brother Richards and others. Dr. Bernhisel thinks that W. W. Phelps was not with Joseph and Hyrum in the morning, but that he met him, myself, Joseph and Hyrum, W. Richards and Brother Cahoon, in the afternoon, near Montrose, returning to Nauvoo. On meeting the brethren I learned that it was not Brother Joseph's desire to return, but that he came back by request of some of the brethren, and that it coincided more with Brother Hyrum's feelings than those of Brother Joseph. In fact, after his return, Brother Hyrum expressed himself as perfectly satisfied with the course taken, and said he felt much more at ease in his mind than he did before. On our return the calculation was to throw ourselves under the immediate protection of the governor, and to trust to his word and faith for our preservation. A message was, I believe, sent to the governor that night, stating that we should come to Carthage in the morning, the party that came along with us to escort us back, in case we returned to Carthage, having returned. It would seem from the following remarks of General Ford that there was a design on foot, which was, that if we refused to go to Carthage at the governor's request, there should be an increased force called for by the governor, and that we should be destroyed by them. In accordance with this project, Captain Yates returned with his _posse_, accompanied by the constable who held the writ. The following is the governor's remark in relation to this affair: "The constable and his escort returned. The constable made no effort to arrest any of them, nor would he or the guard delay their departure one minute beyond the time, to see whether an arrest could be made. Upon their return they reported that they had been informed that the accused had fled, and could not be found. I immediately proposed to a council of officers to march into Nauvoo with the small force then under my command, but the officers were of the opinion that it was too small, and many of them insisted upon a further call of the militia. Upon reflection I was of the opinion that the officers were right in the estimate of our force, and the project for immediate action was abandoned. "I was soon informed, however, of the conduct of the constable and guard, and then I was perfectly satisfied that a most base fraud had been attempted, that, in fact, it was feared that the Mormons would submit, and thereby entitle themselves to the protection of the law. It was very apparent that many of the bustling, active spirits were afraid that there would be no occasion for calling out an overwhelming militia force, for marching into Nauvoo, for probable mutiny when there, and for the extermination of the Mormon race. It appeared that the constable and the escort were fully in the secret, and acted well their part to promote the conspiracy." [6] In the morning Brother Joseph had an interview with the officers of the Legion, with the leading members of the city council, and with the principal men of the city. The officers were instructed to dismiss their men, but to have them in a state of readiness to be called upon in any emergency that might occur. About half past six o'clock the members of the city council, the marshal, Brothers Joseph and Hyrum, and a number of others, started for Carthage, on horseback. We were instructed by Brother Joseph Smith not to take any arms, and we consequently left them behind. We called at the house of Brother Fellows on our way out. Brother Fellows lived about four miles from Carthage. While at Brother Fellow's house, Captain Dunn, accompanied by Mr. Coolie, one of the governor's aides-de-camp, came up from Carthage _en route_ for Nauvoo with a requisition from the governor for the State arms. We all returned to Nauvoo with them; the governor's request was complied with, and after taking some refreshments, we all returned to proceed to Carthage. We arrived there late in the night. A great deal of excitement prevailed on and after our arrival. The governor had received into his company all of the companies that had been in the mob; these fellows were riotous and disorderly, hallowing, yelling, and whooping about the streets like Indians, many of them intoxicated; the whole presented a scene of rowdyism and low-bred ruffianism only found among mobocrats and desperadoes, and entirely revolting to the best feelings of humanity. The governor made a speech to them to the effect that he would show Joseph and Hyrum Smith to them in the morning. About here the companies with the governor were drawn up in line, and General Demming, I think, took Joseph by the arm and Hyrum (Arnold says that Joseph took the governor's arm), and as he passed through between the ranks, the governor leading in front, very politely introduced them as General Joseph Smith and General Hyrum Smith. [7] All were orderly and courteous except one company of mobocrats--the Carthage Grays--who seemed to find fault on account of too much honor being paid to the Mormons. There was afterwards a row between the companies, and they came pretty near having a fight; the more orderly not feeling disposed to endorse or submit to the rowdyism of the mobocrats. The result was that General Demming, who was very much of a gentleman, ordered the Carthage Grays, a company under the command of Captain Smith, a magistrate in Carthage, and a most violent mobocrat, under arrest. This matter, however, was shortly afterward adjusted, and the difficulty settled between them. The mayor, aldermen, councilors, as well as the marshal of the city of Nauvoo, together with some persons who had assisted the marshal in removing the press in Nauvoo, appeared before Justice Smith, the aforesaid captain and mobocrat, to again answer the charge of destroying the press; but as there was so much excitement, and as the man was an unprincipled villain before whom we were to have our hearing, we thought it most prudent to give bail, and consequently became security for each other in $500 bonds each, to appear before the County Court at its next session. We had engaged as counsel a lawyer by the name of Wood, of Burlington, Iowa; and Reed, I think, of Madison, Iowa After some little discussion the bonds were signed, and we were all dismissed. Almost immediately after our dismissal, two men--Augustine Spencer and Norton--two worthless fellows, whose words would not have been taken for five cents, and the first of whom had a short time previously been before the mayor in Nauvoo for maltreating a lame brother, made affidavits that Joseph and Hyrum Smith were guilty of treason, and a writ was accordingly issued for their arrest, and the constable Bettesworth, a rough, unprincipled man, wished immediately to hurry them away to prison without any hearing. His rude, uncouth manner in the administration of what he considered the duties of his office made him exceedingly repulsive to us all. But, independent of these acts, the proceedings in this case were altogether illegal. Providing the court was sincere, which it was not, and providing these men's oaths were true, and that Joseph and Hyrum were guilty of treason, still the whole course was illegal. The magistrate made out a mittimus, and committed them to prison without a hearing, which he had no right legally to do. The statue of Illinois expressly provides that "all men shall have a hearing before a magistrate before they shall be committed to prison;" and Mr. Robert H. Smith, the magistrate, had made out a mittimus committing them to prison contrary to law without such hearing. As I was informed of this illegal proceeding, I went immediately to the governor and informed him of it. Whether he was apprised of it before or not, I do not know; but my opinion is that he was. I represented to him the characters of the parties who had made oath, the outrageous nature of the charge, the indignity offered to men in the position which they occupied, and declared to him that he knew very well it was a vexatious proceeding, and that the accused were not guilty of any such crime. The governor replied, he was very sorry that the thing had occurred; that he did not believe the charges, but that he thought the best thing to be done was to let the law take its course. I then reminded him that we had come out there at his instance, not to satisfy the law, which we had done before, but the prejudices of the people, in relation to the affairs of the press; that at his instance we had given bonds, which we could not by law be required to do to satisfy the people, and that it was asking too much to require gentlemen in their position in life to suffer the degradation of being immured in a jail at the instance of such worthless scoundrels as those who had made this affidavit. The governor replied that it was an unpleasant affair, and looked hard; but that it was a matter over which he had no control, as it belonged to the judiciary; that he, as the executive, could not interfere with their proceedings, and that he had no doubt but that they would immediately be dismissed. I told him that we had looked to him for protection from such insults, and that I thought we had a right to do so from the solemn promises which he had made to me and to Dr. Bernhisel in relation to our coming without guard or arms; that we had relied upon his faith, and had a right to expect him to fulfill his engagements after we had placed ourselves implicity under his care, and complied with all his requests, although extrajudicial. He replied that he would detail a guard, if we required it, and see us protected, but that he could not interfere with the judiciary. I expressed my dissatisfaction at the course taken, and told him, that, if we were to be subject to mob rule, and to be dragged, contrary to law, into prison at the instance of every infernal scoundrel whose oaths could be bought for a dram of whiskey, his protection availed very little, and we had miscalculated his promises. Seeing there was no prospect of redress from the governor, I returned to the room, and found the constable Bettesworth very urgent to hurry Brothers Joseph and Hyrum to prison, while the brethren were remonstrating with him. At the same time a great rabble was gathered in the streets and around the door, and from the rowdyism manifested I was afraid there was a design to murder the prisoners on the way to jail. Without conferring with any person, my next feelings were to procure a guard, and seeing a man habited as a soldier in the room, I went to him and said, "I am afraid there is a design against the lives of the Messrs. Smith; will you go immediately and bring your captain; and, if not convenient, any other captain of a company, and I will pay you well for your trouble?" He said he would, and departed forthwith, and soon returned with his captain, whose name I have forgotten, and introduced him to me. I told him of my fears, and requested him immediately to fetch his company. He departed forthwith, and arrived at the door with them just at the time when the constable was hurrying the brethren down stairs. A number of the brethren went along, together with one or two strangers; and all of us, safely lodged in prison, remained there during the night. At the request of Joseph Smith for an interview with the governor, he came the next morning, Thursday, June 26th, at half past 9 o'clock, accompanied by Colonel Geddes, when a lengthy conversation was entered into in relation to the existing difficulties; and after some preliminary remarks, at the governor's request, Brother Joseph gave him a general outline of the state of affairs in relation to our difficulties, the excited state of the country, the tumultuous mobocratic movements of our enemies, the precautionary measures used by himself (Joseph Smith), the acts of the city council, the destruction of the press, and the moves of the mob and ourselves up to that time. The following report is, I believe, substantially correct: _Governor_--"General Smith, I believe you have given me a general outline of the difficulties that have existed in the country in the documents forwarded to me by Dr. Bernhisel and Mr. Taylor; but, unfortunately, there seems to be a great discrepancy between your statements and those of your enemies. It is true that you are substantiated by evidence and affidavit, but for such an extraordinary excitement as that which is now in the country there must be some cause, and I attribute the last outbreak to the destruction of the _Expositor_, and to your refusal to comply with the writ issued by Esquire Morrison. The press in the United States is looked upon as the great bulwark of American freedom, and its destruction in Nauvoo was represented and looked upon as a high-handed measure, and manifests to the people a disposition on your part to suppress the liberty of speech and of the press. This, with your refusal to comply with the requisition of a writ, I conceive to be the principal cause of this difficulty; and you are moreover represented to me as turbulent, and defiant of the laws and institutions of your country." _General Smith_--"Governor Ford, you, sir, as governor of this State, are aware of the persecutions that I have endured. You know well that our course has been peaceable and law-abiding for I have furnished this State ever since our settlement here with sufficient evidence of my pacific intentions, and those of the people with whom I am associated, by the endurance of every conceivable indignity and lawless outrage perpetrated upon me and upon this people since our settlement here; and you know yourself that I have kept you well posted in relation to all matters associated with the late difficulties. If you have not got some of my communications, it has not been my fault. "Agreeably to your orders, I assembled the Nauvoo Legion for the protection of Nauvoo and the surrounding country against an armed band of marauders; and ever since they have been mustered I have almost daily communicated with you in regard to all the leading events that have transpired; and whether in the capacity of mayor of the city, or lieutenant general of the Nauvoo Legion, I have striven, according to the best of my judgment, to preserve the peace and to administer even-handed justice; but my motives are impugned, my acts are misconstrued, and I am grossly and wickedly misrepresented. I suppose I am indebted for my incarceration to the oath of a worthless man, who was arraigned before me and fined for abusing and maltreating his lame, helpless brother. That I should be charged by you, sir, who know better, of acting contrary to law, is to me a matter of surprise. Was it the Mormons or our enemies who first commenced these difficulties? You know well it was not us; and when this turbulent, outrageous people commenced their insurrectionary movements I made you acquainted with them officially, and asked your advice, and have followed strictly your counsel in every particular. Who ordered out the Nauvoo Legion? I did, under your direction. For what purpose? To suppress the insurrectionary movements. It was at your instance, sir, that I issued a proclamation calling upon the Nauvoo Legion to be in readiness at a moment's warning to guard against the incursions of mobs, and gave an order to Jonathan Dunham, acting major-general, to that effect. "Am I, then, to be charged with the acts of others? and because lawlessness and mobocracy abound, am I, when carrying out your instructions, to be charged with not abiding law? Why is it that I must be made accountable for other men's acts? If there is trouble in the country, neither I nor my people made it; and all that we have ever done, after much endurance on our part, is to maintain and uphold the Constitution and institutions of our country, and to protect an injured, innocent, and persecuted people against misrule and mob violence. "Concerning the destruction of the press to which you refer, men may differ somewhat in their opinions about it; but can it be supposed that after all the indignities to which they have been subjected outside, that people could suffer a set of worthless vagabonds to come into their city, and, right under their own eyes and protection, vilify and calumniate not only themselves, but the character of their wives and daughters, as was impudently and unblushingly done in that infamous and filthy sheet? "There is not a city in the United States that would have suffered such an indignity for twenty-four hours. Our whole people were indignant, and loudly called upon our city authorities for a redress of their grievances, which, if not attended to, they themselves would have taken into their own hands, and have summarily punished the audacious wretches as they deserved. The principle of equal rights that has been instilled into our bosoms from our cradles as American citizens forbids us submitting to every foul indignity, and succumbing and pandering to wretches so infamous as these. But, independent of this, the course that we pursued we consider to be strictly legal; for, notwithstanding the result, we were anxious to be governed strictly by law, and therefore we convened the city council; and being desirous in our deliberations to abide by law, we summoned legal counsel to be present on the occasion. Upon investigating the matter, we found that our city charter gave us power to remove all nuisances. Furthermore, after consulting Blackstone upon what might be considered a nuisance, it appeared that that distinguished lawyer, who is considered authority, I believe, in all our courts, states among other things that 'a libelous and filthy press may be considered a nuisance, and abated as such.' Here, then, one of the most eminent English barristers, whose works are considered standard with us, declares that a libelous and filthy press may be considered a nuisance; and our own charter, given us by the Legislature of this State, gives us power to remove nuisances; and by ordering that press to be abated as a nuisance, we conceived that we were acting strictly in accordance with law. We made that order in our corporate capacity, and the city marshal carried it out. It is possible there may have been some better way, but I must confess that I could not see it. "In relation to the writ served upon us, we are willing to abide the consequences of our own acts, but are unwilling, in answering a writ of that kind, to submit to illegal exactions, sought to be imposed upon us under the pretense of law, when we knew they were in open violation of it. When that document was presented to me by Mr. Bettesworth, I offered, in the presence of more than twenty persons, to go to any other magistrate, either in our city, in Appanoose, or any other place where we should be safe, but we all refused to put ourselves into the power of a mob. What right had that constable to refuse our request? He had none according to law; for you know, Governor Ford, that the statute law in Illinois is, that the parties served with the writ 'shall go before him who issued it, or some other justice of the peace.' Why, then, should we be dragged to Carthage, where the law does not compel us to go? Does not this look like many others of our persecutions with which you are acquainted? and have we not a right to expect foul play? This very act was a breach of law on his part, an assumption of power that did not belong to him, and an attempt, at least, to deprive us of our legal and constitutional rights and privileges. What could we do, under the circumstances, different from what we did do? We sued for, and obtained a writ of _habeas corpus_ from the municipal court, by which we were delivered from the hands of Constable Bettesworth, and brought before and acquitted by the municipal court. After our acquittal, in a conversation with Judge Thomas, although he considered the acts of the party illegal, he advised that, to satisfy the people, we had better go before another magistrate who was not in our Church. In accordance with his advice, we went before Esquire Wells, with whom you are well acquainted; both parties were present, witnesses were called on both sides, the case was fully investigated, and we were again dismissed. And what is this pretended desire to enforce law, and wherefore are these lying, base rumors put into circulation but to seek, through mob influence, under pretense of law, to make us submit to requisitions which are contrary to law and subversive of every principle of justice? And when you, sir, required us to come out here, we came, not because it was legal, but because you required it of us, and we were desirous of showing to you, and to all men, that we shrunk not from the most rigid investigation of our acts. We certainly did expect other treatment than to be immured in a jail at the instance of these men, and I think, from your plighted faith, we had a right so to expect, after disbanding our own forces, and putting ourselves entirely in your hands. And now, after having fulfilled my part, sir, as a man and an American citizen, I call upon you, Governor Ford, to deliver us from this place, and rescue us from this outrage that is sought to be practiced upon us by a set of infamous scoundrels." _Governor Ford_.--"But you have placed men under arrest, detained men as prisoners, and given passes to others, some of which I have seen," _John P. Greene, City Marshal_.--"Perhaps I can explain. Since these difficulties have commenced, you are aware that we have been placed under very peculiar circumstances; our city has been placed under a very rigid police guard; in addition to this, frequent guards have been placed outside the city to prevent any sudden surprise, and those guards have questioned suspected or suspicious persons as to their business. To strangers, in some instances, passes have been given to prevent difficulty in passing those guards; it is some of these passes that you have seen. No person, sir, has been imprisoned without a legal cause in our city." _Governor_--"Why did you not give a more speedy answer to the posse that I sent out?" _General Smith_.--"We had matters of importance to consult upon; your letter showed anything but an amiable spirit. We have suffered immensely in Missouri from mobs, in loss of property, imprisonment, and otherwise. It took some time for us to weigh duly these matters; we could not decide upon matters of such importance immediately, and your posse were too hasty in returning; we were consulting for a large people, and vast interests were at stake. We had been outrageously imposed upon, and knew not how far we could trust any one; besides, a question necessarily arose, How shall we come? Your request was that we should come unarmed. It became a matter of serious importance to decide how far promises could be trusted, and how far we were safe from mob violence." _Colonel Geddes_.--"It certainly did look, from all I have heard, from the general spirit of violence and mobocracy that here prevails, that it was not safe for you to come unprotected." _Governor Ford_.--"I think that sufficient time was not allowed by the posse for you to consult and get ready. They were too hasty; but I suppose they found themselves bound by their orders. I think, too, there is a great deal of truth in what you say, and your reasoning is plausible, but I must beg leave to differ from you in relation to the acts of the City Council. That Council, in my opinion, had no right to act in a legislative capacity, and in that of the judiciary. They should have passed a law in relation to the matter, and then the Municipal Court, upon complaint, could have removed it; but for the City Council to take upon themselves the law-making and the execution of the law, is, in my opinion, wrong; besides, these men ought to have had a hearing before their property was destroyed; to destroy it without was an infringement on their rights; besides, it is so contrary to the feelings of American people to interfere with the press. And, furthermore, I cannot but think that it would have been more judicious for you to have gone with Mr. Bettesworth to Carthage, notwithstanding the law did not require it. Concerning your being in jail, I am sorry for that; I wish it had been otherwise. I hope you will soon be released, but I can not interfere." _Joseph Smith_.--"Governor Ford, allow me, sir, to bring one thing to your mind that you seem to have overlooked. You state that you think it would have been better for us to have submitted to the requisition of Constable Bettesworth, and to have gone to Carthage. Do you not know, sir, that that writ was served at the instance of an anti-Mormon mob, who had passed resolutions, and published them, to the effect that they would exterminate the Mormon leaders? And are you not informed that Captain Anderson was not only threatened but had a gun fired at his boat by this said mob in Warsaw when coming up to Nauvoo, and that this very thing was made use of as a means to get us into their hands; and we could not, without taking an armed force with us, go there without, according to their published declarations, going into the jaws of death? To have taken a force with us would only have fanned the excitement, and they would have stated that we wanted to use intimidation; therefore, we thought it the most judicious to avail ourselves of the protection of the law." _Governor Ford_.--"I see, I see." _Joseph Smith_.--"Furthermore, in relation to the press, you say that you differ from me in opinion. Be it so; the thing, after all, is only a legal difficulty, and the courts, I should judge, are competent to decide on that matter. If our act was illegal, we are willing to meet it; and although I cannot see the distinction that you draw about the acts of the City Council, and what difference it could have made in point of fact, law, or justice between the City Council, acting together or separate or how much more legal it would have been for the Municipal Court, who were a part of the City Council, to act separately instead of with the councilors, yet, if it is deemed that we did a wrong in destroying that press, we refuse not to pay for it; we are desirous to fulfill the law in every particular, and are responsible for our acts. You say that the parties ought to have a hearing. Had it been a civil suit, this of course, would have been proper; but there was a flagrant violation of every principle of right--a nuisance; and it was abated on the same principle that any nuisance, stench, or putrefied carcass would have been removed. Our first step, therefore, was to stop the foul, noisome, filthy sheet, and then the next in our opinion would have been to have prosecuted the man for a breach of public decency. And, furthermore, again let me say, Governor Ford, I shall look to you for our protection. I believe you are talking of going to Nauvoo; if you go, sir, I wish to go along. I refuse not to answer any law, but I do not consider myself safe here." _Governor_.--"I am in hopes that you will be acquitted, and if I go I will certainly take you along. I do not, however, apprehend danger. I think you are perfectly safe either here or anywhere else. I can not, however, interfere with the law. I am placed in peculiar circumstances and seem to be blamed by all parties." _Joseph Smith_.--"Governor Ford, I ask nothing but what is legal; I have a right to expect protection, at least from you; for, independent of law, you have pledged your faith and that of the State for my protection, and I wish to go to Nauvoo." _Governor_.--"And you shall have protection, General Smith. I did not make this promise without consulting my officers, who all pledged their honor to its fulfillment. I do not know that I shall go tomorrow to Nauvoo, but if I do I will take you along." At a quarter past ten o'clock the governor left. At about half past twelve o'clock, Mr. Reed, one of Joseph's counsel, came in, apparently much elated; he stated that, upon an examination of the law, he found that the magistrate had transcended his jurisdiction, and that having committed them without an examination, his jurisdiction ended, that he had him upon a pin hook; that he ought to have examined them before he committed them, and that, having violated the law in this particular, he had no further power over them; for, once committed, they were out of his jurisdiction, as the power of the magistrate extended no farther than their committal, and that now they could not be brought out except at the regular session of the Circuit Court, or by a writ of _habeas corpus;_ but that if Justice Smith would consent to go to Nauvoo for trial, he would compromise matters with him, and overlook this matter. Mr. Reed further stated that the anti-Mormons, or mob, had concocted a scheme to get out a writ from Missouri, with a demand upon Governor Ford for the arrest of Joseph Smith, and his conveyance to Missouri, and that a man by the name of Wilson had returned from Missouri the night before the burning of the press for this purpose. At half past two o'clock Constable Bettesworth came to the jail with a man named Simpson, professing to have some order, but he would not send up his name, and the guard would not let him pass. Dr. Bernhisel and Brother Wasson went to inform the governor and council of this. At about twenty minutes to three Dr. Bernhisel returned, and stated that he thought the governor was doing all he could. At about ten minutes to three Hyrum Kimball appeared with news from Nauvoo. Soon after Constable Bettesworth came with an order from Esquire Smith to convey the prisoners to the court-house for trial. He was informed that the process was illegal, that they had been placed there contrary to law, and that they refused to come unless by legal process. I was informed that Justice Smith (who was also captain of the Carthage Grays) went to the governor and informed him of the matter, and that the governor replied, "You have your forces, and of course can use them." The constable certainly did return, accompanied by a guard of armed men, and by force, and under protest, hurried the prisoners to the court. About four o'clock the case was called by Captain Robert F. Smith, J. P. The counsel for the prisoners called for subpoenas to bring witnesses. At twenty-five minutes past four he took a copy of the order to bring the prisoners from jail to trial, and afterwards he took names of witnesses. Counsel present for the State; Higbee, Skinner, Sharp, Emmons, and Morrison. Twenty-five minutes to five the writ was returned as served, June 25th. Many remarks were made at the court that I paid but little attention to, as I considered the whole thing illegal and a complete burlesque. Wood objected to the proceedings in total, in consequence of its illegality, showing that the prisoners were not only illegally committed, but that, being once committed, the magistrate had no further power over them; but as it was the same magistrate before whom he was pleading who imprisoned them contrary to law, and the same who, as captain, forced them from jail, his arguments availed but little. He then urged that the prisoners be remanded until witnesses could be had, and applied for a continuance for that purpose. Skinner suggested until twelve o'clock next day. Wood again demanded until witnesses could be obtained; that the court meet at a specified time, and that, if witnesses were not present, again adjourn, without calling the prisoners. After various remarks from Reed, Skinner, and others, the court stated that the writ was served yesterday, and that it will give until tomorrow at twelve m. to get witnesses. We then returned to jail. Immediately after our return Dr. Bernhisel went to the governor, and obtained from him an order for us to occupy a large open room containing a bedstead. I rather think that the same room had been appropriated to the use of debtors; at any rate, there was free access to the jailer's house, and no bars or locks except such as might be on the outside door of the jail. The jailer, Mr. George W. Steghall, and his wife, manifested a disposition to make us as comfortable as they could; we ate at their table, which was well provided, and, of course, paid for it. I do not remember the names of all who were with us that night and the next morning in jail, for several went and came; among those that we considered stationery were Stephen Markham, John S. Fullmer, Captain Dan Jones, Dr. Willard Richards, and myself. Dr. Bernhisel says that he was there from Wednesday in the afternoon until eleven o'clock next day. We were, however, visited by numerous friends, among whom were Uncle John Smith, Hyrum Kimball, Cyrus H. Wheelock, besides lawyers, as counsel. There was also a great variety of conversation, which was rather desultory than otherwise, and referred to circumstances that had transpired, our former and present grievances, the spirit of the troops around us, and the disposition of the governor; the devising for legal and other plans for deliverance, the nature of testimony required; the gathering of proper witnesses, and a variety of other topics, including our religious hopes, etc. During one of these conversations Dr. Richards remarked: "Brother Joseph, if it is necessary that you die in this matter, and if they will take me in your stead, I will suffer for you." At another time, when conversing about deliverance, I said, "Brother Joseph, if you will permit it, and say the word, I will have you out of this prison in five hours, if the jail has to come down to do it." My idea was to go to Nauvoo, and collect a force sufficient, as I considered the whole affair a legal farce, and a flagrant outrage upon our liberty and rights. Brother Joseph refused. Elder Cyrus H. Wheelock came in to see us, and when he was about leaving drew a small pistol, a six-shooter, from his pocket, remarking at the same time, "Would any of you like to have this?" Brother Joseph immediately replied, "Yes, give it to me;" whereupon he took the pistol, and put it in his pantaloons pocket. The pistol was a six-shooting revolver, of Allen's patent; it belonged to me, and was one that I furnished to Brother Wheelock when he talked of going with me to the east, previous to our coming to Carthage. I have it now in my possession. Brother Wheelock went out on some errand, and was not suffered to return. The report of the governor having gone to Nauvoo without taking the prisoners along with him caused very unpleasant feelings, as we were apprised that we were left to the tender mercies of the Carthage Grays, a company strictly mobocratic, and whom we knew to be our most deadly enemies; and their captain, Esquire Smith, was a most unprincipled villain. Besides this, all the mob forces, comprising the governor's troops, were dismissed, with the exception of one or two companies, which the governor took with him to Nauvoo. The great part of the mob was liberated, the remainder was our guard. We looked upon it not only as a breach of faith on the part of the governor, but also as an indication of a desire to insult us, if nothing more, by leaving us in the proximity of such men. The prevention of Wheelock's return was among the first of their hostile movements. Colonel Markham then went out, and he was also prevented from returning. He was very angry at this, but the mob paid no attention to him; they drove him out of town at the point of the bayonet, and threatened to shoot him if he returned. He went, I am informed, to Nauvoo for the purpose of raising a company of men for our protection. Brother Fullmer went to Nauvoo after witnesses; it is my opinion that Brother Wheelock did also. Some time after dinner we sent for some wine. It has been reported by some that this was taken as a sacrament. It was no such thing; our spirits were generally dull and heavy, and it was sent for to revive us. I think it was Captain Jones who went after it, but they would not suffer him to return. I believe we all drank of the wine, and gave some to one or two of the prison guards. We all of us felt unusually dull and languid, with a remarkable depression of spirits. In consonance with those feelings I sang a song, that had lately been introduced into Nauvoo, entitled, "A poor, wayfaring man of grief," etc. The song is pathetic, and the tune quite plaintive, and was very much in accordance with our feelings at the time, for our spirits were all depressed, dull and gloomy, and surcharged with indefinite ominous forebodings. After a lapse of some time, Brother Hyrum requested me again to sing that song. I replied, "Brother Hyrum, I do not feel like singing;" when he remarked, "Oh, never mind; commence singing, and you will get the spirit of it." At his request I did so. Soon afterwards I was sitting at one of the front windows of the jail, when I saw a number of men, with painted faces, coming around the corner of the jail, and aiming towards the stairs. The other brethren had seen the same, for, as I went to the door, I found Brother Hyrum Smith and Dr. Richards already leaning against it. They both pressed against the door with their shoulders to prevent its being opened, as the lock and latch were comparatively useless. While in this position, the mob, who had come up stairs, and tried to open the door, probably thought it was locked, and fired a ball through the keyhole; at this Dr. Richards and Brother Hyrum leaped back from the door, with their faces towards it; almost instantly another ball passed through the panel of the door, and struck Brother Hyrum on the left side of the nose, entering his face and head. At the same instant, another ball from the outside entered his back, passing through his body and striking his watch. The ball came from the back, through the jail window, opposite the door, and must, from its range, have been fired from the Carthage Grays, who were placed there ostensibly for our protection, as the balls from the fire-arms, shot close by the jail, would have entered the ceiling, we being in the second story, and there never was a time after that when Hyrum could have received the latter wound. Immediately, when the balls struck him, he fell flat on his back, crying as he fell, "I am a dead man." He never moved afterwards. I shall never forget the deep feeling of sympathy and regard manifested in the countenance of Brother Joseph as he drew nigh to Hyrum, and, leaning over him, exclaimed, "Oh! my poor, dear brother Hyrum!" He, however, instantly arose, and with a firm, quick step, and a determined expression of countenance, approached the door, and pulling the six-shooter left by Brother Wheelock from his pocket, opened the door slightly, and snapped the pistol six successive times; only three of the barrels, however, were discharged. I afterwards understood that two or three were wounded by these discharges, two of whom, I am informed, died. I had in my hands a large, strong hickory stick, brought there by Brother Markham, and left by him, which I had seized as soon as I saw the mob approach; and while Brother Joseph was firing the pistol, I stood close behind him. As soon as he had discharged it he stepped back, and I immediately took his place next to the door, while he occupied the one I had done while he was shooting. Brother Richards, at this time, had a knotty walking-stick in his hands belonging to me, and stood next to Brother Joseph, a little farther from the door, in an oblique direction, apparently to avoid the rake of the fire from the door. The firing of Bother Joseph made our assailants pause for a moment; very soon after, however, they pushed the door some distance open, and protruded and discharged their guns into the room, when I parried them off with my stick, giving another direction to the balls. It certainly was a terrible scene: streams of fire as thick as my arm passed by me as these men fired, and, unarmed as we were, it looked like certain death. I remember feeling as though my time had come, but I do not know when, in any critical position, I was more calm, unruffled, energetic, and acted with more promptness and decision. It certainly was far from pleasant to be so near the muzzles of those fire-arms as they belched forth their liquid flames and deadly balls. While I was engaged in parrying the guns, Brother Joseph said, "That's right, Brother Taylor, parry them off as well as you can." These were the last words I ever heard him speak on earth. Every moment the crowd at the door became more dense, as they were unquestionably pressed on by those in the rear ascending the stairs, until the whole entrance at the door was literally crowded with muskets and rifles, which, with the swearing, shouting and demoniacal expressions of those outside the door and on the stairs, and the firing of the guns, mingled with their horrid oaths and execrations, made it look like Pandemonium let loose, and was, indeed, a fit representation of the horrid deed in which they were engaged. After parrying the guns for some time, which now protruded thicker and farther into the room, and seeing no hope of escape or protection there, as we were now unarmed, it occurred to me that we might have some friends outside, and that there might be some chance of escape in that direction, but here there seemed to be none. As I expected them every moment to rush into the room--nothing but extreme cowardice having thus far kept them out--as the tumult and pressure increased, without any other hope, I made a spring for the window which was right in front of the jail door, where the mob was standing, and also exposed to the fire of the Carthage Grays, who were stationed some ten or twelve rods off. The weather was hot, we all of us had our coats off, and the window was raised to admit air. As I reached the window, and was on the point of leaping out, I was struck by a ball from the door about midway of my thigh, which struck the bone, and flattened out almost to the size of a quarter of a dollar, and then passed on through the fleshy part to within about half an inch of the outside. I think some prominent nerve must have been severed or injured, for, as soon as the ball struck me, I fell like a bird when shot, or an ox when struck by a butcher, and lost entirely and instantaneously all power of action or locomotion. I fell upon the window-sill, and cried out, "I am shot!" Not possessing any power to move, I felt myself falling outside of the window, but immediately I fell inside, from some, at that time, unknown cause. When I struck the floor my animation seemed restored, as I have seen it sometimes in squirrels and birds after being shot. As soon as I felt the power of motion I crawled under the bed which was in a corner of the room, not far from the window where I received my wound. While on my way and under the bed I was wounded in three other places; one ball entered a little below the left knee, and never was extracted; another entered the forepart of my left arm, a little above the wrist, and, passing down by the joint, lodged in the fleshy part of my hand, about midway, a little above the upper joint of my little finger; another struck me on the fleshy part of my left hip, and tore away the flesh as large as my hand, dashing the mangled fragments of flesh and blood against the wall. My wounds were painful, and the sensation produced was as though a ball had passed through and down the whole length of my leg. I very well remember my reflections at the time. I had a very painful idea of becoming lame and decrepit, and being an object of pity, and I felt as though I would rather die than be placed in such circumstances. It would seem that immediately after my attempt to leap out of the window, Joseph also did the same thing, of which circumstance I have no knowledge only from information. The first thing that I noticed was a cry that he had leaped out of the window. A cessation of firing followed, the mob rushed down stairs, and Dr. Richards went to the window. Immediately afterwards I saw the doctor going towards the jail door, and as there was an iron door at the head of the stairs adjoining our door which led into the cells for criminals, it struck me that the doctor was going in there, and I said to him, "Stop, doctor, and take me along." He proceeded to the door and opened it, and then returned and dragged me along to a small cell prepared for criminals. Brother Richards was very much troubled, and exclaimed, "Oh! Brother Taylor, is it possible that they have killed both Brother Hyrum and Joseph? it cannot surely be, and yet I saw them shoot them;" and, elevating his hands two or three times, he exclaimed, "Oh Lord, my God, spare thy servants!" He then said, "Brother Taylor, this is a terrible event;" and he dragged me farther into the cell, saying, "I am sorry I can do no better for you," and, taking an old, filthy mattress, he covered me with it, and said, "That may hide you, and you may yet live to tell the tale, but I expect they will kill me in a few moments." While lying in this position I suffered the most excruciating pain. Soon afterwards Dr. Richards came to me, informed me that the mob had precipitately fled, and at the same time confirmed my worst fears that Joseph was assuredly dead. I felt a dull, lonely, sickening sensation at the news. When I reflected that our noble chieftain, the prophet of the living God, had fallen, and that I had seen his brother in the cold embrace of death, it seemed as though there was a void or vacuum in the great field of human existence to me, and a dark, gloomy chasm in the kingdom, and that we were left alone. Oh how lonely was that feeling! How cold, barren and desolate! In the midst of difficulties he was always the first in motion; in critical positions his counsel was always sought. As our prophet he approached our God, and obtained for us his will; but now our prophet, our counselor, our general, our leader was gone, and amid the fiery ordeal that we then had to pass through, we were left alone without his aid, and as our future guide for things spiritual or temporal, and for all things pertaining to this world or the next, he had spoken for the last time on earth! These reflections and a thousand others flashed upon my mind. I thought, Why must the good perish, and the virtuous be destroyed? Why must God's nobility, the salt of the earth, the most exalted of the human family, and the most perfect types of all excellence, fall victims to the cruel, fiendish hate of incarnate devils? The poignancy of my grief, I presume, however, was somewhat allayed by the extreme suffering that I endured from my wounds. Soon afterwards I was taken to the head of the stairs and laid there, where I had a full view of our beloved and now murdered Brother Hyrum. There he lay as I had left him; he had not moved a limb; he lay placid and calm, a monument of greatness even in death; but his noble spirit had left its tenement, and was gone to dwell in regions more congenial to its exalted nature. Poor Hyrum! he was a great and good man, and my soul was cemented to his. If ever there was an exemplary, honest, and virtuous man, an embodiment of all that is noble in the human form, Hyrum Smith was its representative. While I lay there a number of persons came around, among whom was a physician. The doctor, on seeing a ball lodged in my left hand, took a penknife from his pocket and made an incision in it for the purpose of extracting the ball therefrom, and having obtained a pair of carpenter's compasses, made use of them to draw or pry out the ball, alternately using the penknife and compasses. After sawing for some time with a dull penknife, and prying and pulling with the compasses, he ultimately succeeded in extracting the ball, which weighed about half an ounce. Some time afterwards he remarked to a friend of mine that I had "nerves like the devil," to stand what I did in its extraction. I really thought I had need of nerves stand such surgical butchery, and that, whatever my nerves may be, his practice was devilish. This company wished to remove me to Mr. Hamilton's hotel, the place where we had stayed previous to our incarceration in jail. I told them, however, that I did not wish to go; I did not consider it safe. They protested that it was, and that I was safe with them; that it was a perfect outrage for men to be used as we had been; that they were my friends; that it was for my good they were counseling me, and that I could be better taken care of there than here. I replied, "I don't know you. Who am I among? I am surrounded by assassins and murderers; witness your deeds! Don't talk to me of kindness or comfort; look at your murdered victims. Look at me! I want none of your counsel nor comfort. There may be some safety here; I can be assured of none anywhere," etc. They G-- d-- their souls to hell, made the most solemn asseverations, and swore by God and the devil, and everything else that they could think of, that they would stand by me to death and protect me. In half an hour every one of them had fled from the town. Soon after a coroner's jury were assembled in the room over the body of Hyrum. Among the jurors was Captain Smith, of the Carthage Grays, who had assisted in the murder, and the same justice before whom we had been tried. I learned of Francis Higbee as being in the neighborhood. On hearing his name mentioned, I immediately arose and said, "Captain Smith, you are a justice of the peace; I have heard his name mentioned; I want to swear my life against him." I was informed that word was immediately sent to him to leave the place, which he did. Brother Richards was busy during this time attending to the coroner's inquest, and to the removal of the bodies, and making arrangements for their removal from Carthage to Nauvoo. When he had a little leisure, he again came to me, and at his suggestion I was removed to Hamilton's tavern. I felt that he was the only friend, the only person, that I could rely upon in that town. It was with difficulty that sufficient persons could be found to carry me to the tavern; for immediately after the murder a great fear fell upon all the people, and men, women, and children fled with great precipitation, leaving nothing nor anybody in the town but two or three women and children and one or two sick persons. It was with great difficulty that Brother Richards prevailed upon Mr. Hamilton, hotel-keeper, and his family, to stay; they would not until Brother Richards had given a solemn promise that he would see them protected, and hence I was looked upon as a hostage. Under these circumstances, notwithstanding, I believe they were hostile to the Mormons, and were glad that the murder had taken place, though they did not actually participate in it; and, feeling that I should be a protection to them, they stayed. The whole community knew that a dreadful outrage had been perpetrated by those villains, and fearing lest the citizens of Nauvoo, as they possessed the power, might have a disposition to visit them with a terrible vengeance, they fled in the wildest confusion. And, indeed, it was with very great difficulty that the citizens of Nauvoo could be restrained. A horrid, barbarous murder had been committed, the most solemn pledge violated, and that, too, while the victims were, contrary to the requirements of the law, putting themselves into the hands of the governor to pacify a popular excitement. This outrage was enhanced by the reflection that our people were able to protect themselves against not only all the mob, but against three times their number and that of the governor's troops put together. They were also exasperated by the speech of the governor in town. The whole events were so faithless, so dastardly, so mean, cowardly, and contemptible, without one extenuating circumstance, that it would not have been surprising if the citizens of Nauvoo had arisen _en masse_, and blotted the wretches out of existence. The citizens of Carthage knew they would have done so under such circumstances, and, judging us by themselves, they were all panic-stricken, and fled. Colonel Markham, too, after his expulsion from Carthage, had gone home, related the circumstances of his ejectment, and was using his influence to get a company to go out. Fearing that when the people heard that their prophet and patriarch had been murdered under the above circumstances they might act rashly, and knowing that if they once got roused, like a mighty avalanche they would lay the country waste before them and take a terrible vengeance--as none of the Twelve were in Nauvoo, and no one, perhaps, with sufficient influence to control the people, Dr. Richards, after consulting me, wrote the following note, fearing that my family might be seriously affected by the news. I told him to insert that I was slightly wounded. _Willard Richards' Note from Carthage Jail to Nauvoo_. [8] "Carthage jail, 8 o'clock 5 min. p. m., June 27th, 1844. "Joseph and Hyrum are dead. Taylor wounded, not very badly. I am well. Our guard was forced, as we believe, by a band of Missourians from 100 to 200. The job was done in an instant, and the party fled towards Nauvoo instantly. This is as I believe it. The citizens here are afraid of the 'Mormons' attacking them; I promise them no. W. RICHARDS. "N. B.--The citizens promise us protection; alarm guns have been fired. "JOHN TAYLOR." I remember signing my name as quickly as possible, lest the tremor of my hand should be noticed, and the fears of my family excited. A messenger was dispatched immediately with the note, but he was intercepted by the governor, who, on hearing a cannon fired at Carthage, which was to be the signal for the murder, immediately fled with his company, and fearing that the citizens of Nauvoo, when apprised of the horrible outrage, would immediately rise and pursue, he turned back the messenger, who was George D. Grant. A second one was sent, who was treated similarly; and not until a third attempt could news be got to Nauvoo. Samuel H. Smith, brother to Joseph and Hyrum, was the first brother I saw after the outrage; I am not sure whether he took the news or not; he lived at the time in Plymouth, Hancock County, and was on his way to Carthage to see his brothers, when he was met by some of the troops, or rather mob, that had been dismissed by the governor, and who were on their way home. On learning that he was Joseph Smith's brother they sought to kill him, but he escaped, and fled into the woods, where he was chased for a length of time by them; but, after severe fatigue, and much danger and excitement, he succeeded in escaping, and came to Carthage. He was on horseback when he arrived, and was not only very much tired with the fatigue and excitement of the chase, but was also very much distressed in feelings on account of the death of his brothers. These things produced a fever, which laid the foundation for his death, which took place on the 30th of July. Thus another of the brothers fell a victim although not directly, but indirectly to this infernal mob. I lay from about five o'clock until two next morning without having my wounds dressed, as there was scarcely any help of any kind in Carthage, and Brother Richards was busy with the dead bodies, preparing them for removal. My wife Leonora started early the next day, having had some little trouble in getting a company or a physician to come with her; after considerable difficulty she succeeded in getting an escort, and Dr. Samuel Bennet came along with her. Soon after my father and mother arrived from Oquakie, near which place they had a farm at that time, and hearing of the trouble hastened along. General Demming, Brigadier General of the Hancock County Militia, was very much of a gentleman, and showed me every courtesy, and Colonel Jones also was very solicitous about my welfare. I was called upon by several gentlemen of Quincy and other places, among whom was Judge Ralston, as well as by our own people, and a medical man extracted a ball from my left thigh that was giving me much pain; it lay about half an inch deep, and my thigh was considerably swollen. The doctor asked me if I would be tied during the operation; I told him no; that I could endure the cutting associated with the operation as well without, and I did so; indeed, so great was the pain I endured that the cutting was rather a relief than otherwise. A very laughable incident occurred at the time; my wife Leonora went into an adjoining room to pray for me, that I might be sustained during the operation. While on her knees at prayer, a Mrs. Bedell, an old lady of the Methodist association, entered, and, patting Mrs. Taylor on her back with her hand, said, "There's a good lady, pray for God to forgive your sins, pray that you may be converted, and the Lord may have mercy on your soul." The scene was so ludicrous that Mrs. Taylor knew not whether to laugh or be angry. Mrs. Taylor informed me that Mr. Hamilton, the father of the Hamilton who kept the house, rejoiced at the murder, and said in company that "it was done up in the best possible style, and showed good generalship;" and she further believed that the other branches of the family sanctioned it. These were the associates of the old lady referred to, and yet she could talk of conversion and saving souls in the midst of blood and murder: such is man and such consistency. The ball being extracted was the one that first struck me, which I before referred to: it entered on the outside of my left thigh, about five inches from my knee, and, passing rather obliquely towards my body, had, it would seem, struck the bone, for it was flatted out nearly as thin and large as a quarter of a dollar. The governor passed on, staying at Carthage only a few minutes, and he did not stop until he got fifty miles from Nauvoo. There had been various opinions about the complicity of the governor in the murder, some supposing that he knew all about it, and assisted or winked at its execution. It is somewhat difficult to form a correct opinion; from the facts presented it is very certain that things looked more than suspicious against him. In the first place, he positively knew that we had broken no law. Secondly. He knew that the mob had not only passed inflammatory resolutions, threatening extermination to the Mormons, but that they had actually assembled armed mobs and commenced hostilities against us. Thirdly. He took those very mobs that had been arrayed against us, and enrolled them as his troops, thus legalizing their acts. Fourthly. He disbanded the Nauvoo Legion, which had never violated law, and disarmed them, and had about his person in the shape of militia known mobocrats and violators of the law. Fifthly. He requested us to come to Carthage without arms, promising protection, and then refused to interfere in delivering us from prison, although Joseph and Hyrum were put there contrary to law. Sixthly. Although he refused to interfere in our behalf, yet, when Captain Smith went to him and informed him that the persons refused to come out, he told him that he had a command and knew what to do, thus sanctioning the use of force in the violation of law when opposed to us, whereas he would not for us interpose his executive authority to free us from being incarcerated contrary to law, although he was fully informed of all the facts of the case, as we kept him posted in the affairs all the time. Seventhly. He left the prisoners in Carthage jail contrary to his plighted faith. Eightly. Before he went he dismissed all the troops that could be relied upon, as well as many of the mob, and left us in charge of the "Carthage Grays," a company that he knew were mobocratic, our most bitter enemies, and who had passed resolutions to exterminate us, and who had been placed under guard by General Demming only the day before. Ninthly. He was informed of the intended murder, both before he left and while on the road, by several different parties. Tenthly. When the cannon was fired in Carthage, signifying that the deed was done, he immediately took up his line of march and fled. How did he know that this signal portrayed their death if he was not in the secret? It may be said some of the party told him. How could he believe what the party said about the gun signal if he could not believe the testimony of several individuals who told him in positive terms about the contemplated murder? He has, I believe, stated that he left the "Carthage Grays" there because he considered that, as their town was contiguous to ours, and as the responsibility of our safety rested solely upon them, they would not dare suffer any indignity to befall us. This very admission shows that he did really expect danger; and then he knew that these people had published to the world that they would exterminate us, and his leaving us in their hands and taking of their responsibilities was like leaving a lamb in charge of a wolf, and trusting to its humanity and honor for its safe-keeping. It is said, again that he would not have gone to Nauvoo, and thus placed himself in the hands of the Mormons, if he had anticipated any such event, as he would be exposed to their wrath. To this it may be answered that the Mormons did not know their signals, while he did; and they were also known in Warsaw, as well as in other places; and as soon as the gun was fired, a merchant of Warsaw jumped upon his horse and rode directly to Quincy, and reported "Joseph and Hyrum killed, and those who were with them in jail." He reported further that "they were attempting to break jail, and were all killed by the guard." This was their story; it was anticipated to kill all, and the gun was to be the signal that the deed was accomplished. This was known in Warsaw. The governor also knew it and fled; and he could really be in no danger in Nauvoo, for the Mormons did not know it, and he had plenty of time to escape, which he did. It is said that he made all his officers promise solemnly that they would help him to protect the Smiths; this may or may not be. At any rate, some of these same officers helped to murder them. The strongest argument in the governor's favor, and one that would bear more weight with us than all the rest put together, would be that he could not believe them capable of such atrocity; and, thinking that their talk and threatenings were a mere ebullition of feeling, a kind of braggadocio, and that there was enough of good moral feeling to control the more violent passions, he trusted to their faith. There is, indeed, a degree of plausibility about this, but when we put it in juxtaposition to the amount of evidence that he was in possession of, it weighs very little. He had nothing to inspire confidence in them, and everything to make him mistrust them. Besides, why his broken faith? why his disregard of what was told him by several parties? Again, if he knew not the plan, how did he understand the signal? Why so oblivious to everything pertaining to the Mormon interest, and so alive and interested about the mobocrats? At any rate, be this as it may, he stands responsible for their blood, and it is dripping on his garments. If it had not been for his promises of protection, they would have protected themselves; it was plighted faith that led them to the slaughter; and to make the best of it, it was a breach of that faith and a non-fulfillment of that promise, after repeated warning, that led to their death. Having said so much, I must leave the governor with my readers and with his God. Justice, I conceive, demanded this much, and truth could not be told with less; as I have said before, my opinion is that the governor would not have planned this murder, but he had not sufficient energy to resist popular opinion, even if that opinion led to blood and death. It was rumored that a strong political party, numbering in its ranks many of the prominent men of the nation, were engaged in a plot for the overthrow of Joseph Smith, and that the governor was of this party, and Sharp, Williams, Captain Smith, and others were his accomplices, but whether this was the case or not I do not know. It is very certain that a strong political feeling existed against Joseph Smith, and I have reason to believe that his letters to Henry Clay, were made use of by political parties opposed to Mr. Clay, and were the means of that statesman's defeat. Yet, if such a combination as the one referred to existed, I am not apprised of it. While I lay at Carthage, previous to Mrs. Taylor's arrival, a pretty good sort of a man, who was lame of a leg, waited upon me, and sat up at night with me; afterwards Mrs. Taylor, mother and others waited upon me. Many friends called upon me, among whom were Richard Ballantyne, Elizabeth Taylor, several of the Perkins family, and a number of the brethren from Macedonia and La Harpe. Besides these, many strangers from Quincy, some of whom expressed indignant feelings against the mob and sympathy for myself. Brother Alexander Williams called upon me, who suspected that they had some designs in keeping me there, and stated that he had, at a given point in some woods, fifty men, and if I would say the word he would raise other fifty, and fetch me out of there. I thanked him, but told him I thought there was no need. However, it would seem that I was in some danger; for Colonel Jones, before referred to, when absent from me, left two loaded pistols on the table in case of an attack, and some time afterward, when I had recovered and was publishing the affair, a lawyer, Mr. Backman, stated that he had prevented a man by the name of Jackson, before referred to, from ascending the stairs, who was coming with a design to murder me, and that now he was sorry he had not let him do the deed. There were others also, of whom I heard, that said I ought to be killed, and they would do it, but that it was too damned cowardly to shoot a wounded man; and thus, by the chivalry of murderers, I was prevented from being a second time mutilated or killed. Many of the mob, came around and treated me with apparent respect, and the officers and people generally looked upon me as a hostage, and feared that my removal would be the signal for the rising of the Mormons. I do not remember the time that I stayed at Carthage, but I think three or four days after the murder, when Brother Marks with a carriage, Brother James Allred with a wagon, Dr. Ells, and a number of others on horseback, came for the purpose of taking me to Nauvoo. I was very weak at the time, occasioned by the loss of blood and the great discharge of my wounds, so when my wife asked me if I could talk I could barely whisper, no. Quite a discussion arose as to the propriety of my removal, the physician and people of Carthage protesting that it would be my death, while my friends were anxious for my removal if possible. I suppose the former were actuated by the above-named desire to keep me. Colonel Jones was, I believe, sincere; he had acted as a friend all the time, and he told Mrs. Taylor she ought to persuade me not to go, for he did not believe I had strength enough to reach Nauvoo. It was finally agreed, however, that I should go; but it was thought that I could not stand riding in a wagon or carriage, they prepared a litter for me; I was carried down stairs and put upon it. A number of men assisted to carry me, some of whom had been engaged in the mob. As soon as I got down stairs, I felt much better and strengthened, so that I could talk; I suppose the effect of the fresh air. When we got near the outside of the town I remembered some woods that we had to go through, and telling a person near to call for Dr. Ells, who was riding a very good horse, I said, "Doctor, I perceive that the people are getting fatigued with carrying me; a number of Mormons live about two or three miles from here, near our route, will you ride to their settlement as quick as possible, and have them come and meet us?" He started off on a gallop immediately. My object in this was to obtain protection in case of an attack, rather than to obtain help to carry me. Very soon after the men from Carthage made one excuse after another until they had all left, and I felt glad to get rid of them. I found that the tramping of those carrying me produced violent pain, and a sleigh was produced and attached to the hind end of Brother James Allred's wagon, a bed placed upon it, and I propped up on the bed. Mrs. Taylor rode with me, applying ice and ice-water to my wounds. As the sleigh was dragged over the grass on the prairie, which was quite tall, it moved very easy and gave me very little pain. When I got within five or six miles of Nauvoo the brethren commenced to meet me from the city, and they increased in number as we drew nearer, until there was a very large company of people of all ages and both sexes, principally, however, men. For some time there had been almost incessant rain, so that in many low places on the prairie it was from one to three feet deep in water, and at such places the brethren whom we met took hold of the sleigh, lifted it, and carried it over the water; and when we arrived in the neighborhood of the city, where the roads were excessively muddy and bad, the brethren tore down the fences, and we passed through the fields. Never shall I forget the difference of feeling that I experienced between the place that I had left and the one that I had now arrived at. I had left a lot of reckless, bloodthirsty murderers, and had come to the City of the Saints, the people of the living God; friends of truth and righteousness, thousands of whom stood there with warm, true hearts to offer their friendship and services, and to welcome my return. It is true it was a painful scene, and brought sorrowful remembrance to mind, but to me it caused a thrill of joy to find myself once more in the bosom of my friends, and to meet with the cordial welcome of true, honest hearts. What was very remarkable, I found myself very much better after my arrival at Nauvoo than I was when I started on my journey, although I had travelled eighteen miles. The next day as some change was wanting, I told Mrs. Taylor that if she could send to Dr. Richards, he had my purse and watch, and they would find money in my purse. Previous to the doctor leaving Carthage, I told him that he had better take my purse and watch, for I was afraid the people would steal them. The doctor had taken my pantaloons' pocket, and put the watch in it with the purse, cut off the pocket, and tied a string around the top; it was in this position when brought home. My family, however, were not a little startled to find that my watch had been struck with a ball. I sent for my vest, and, upon examination, it was found that there was a cut as if with a knife, in the vest pocket which had contained my watch. In the pocket the fragments of the glass were found literally ground to powder. It then occurred to me that a ball had struck me at the time I felt myself falling out of the window, and that it was this force that threw me inside. I had often remarked to Mrs. Taylor the singular fact of finding myself inside the room, when I felt a moment before after being shot, that I was falling out, and I never could account for it until then; but here the thing was fully elucidated, and was rendered plain to my mind. I was indeed falling out, when some villain aimed at my heart. The ball struck my watch, and forced me back; if I had fallen out I should assuredly have been killed, if not by the fall, by those around, and this ball intended to dispatch me, was turned by an overruling Providence into a messenger of mercy, and saved my life. I shall never forget the feelings of gratitude that I then experienced towards my Heavenly Father; the whole scene was vividly portrayed before me, and my heart melted before the Lord. I felt that the Lord had preserved me by a special act of mercy; that my time had not yet come, and that I had still a work to perform upon the earth. (Signed), JOHN TAYLOR. Footnotes 1. See his remarks as contained in his History of Illinois, page 269. 2. Ford's History of Illinois, page 246. 3. _Deseret News_, No. 29, Sept. 23, 1857, p. 226. 4. Ford's History of Illinois, page 330, 331. 5. _Deseret News_, No. 30, September 30, 1857, page 233. 6. Ford's History of Illinois, page 333. 7. The _Deseret News_ gives the following account of Joseph and Hyrum Smith's passing through the troops in Carthage: "CARTHAGE, June 25, 1844. "Quarter past nine. The governor came and invited Joseph to walk with him through the troops. Joseph solicited a few moments' private conversation with him, which the governor refused. "While refusing, the governor looked down at his shoes, as though he was ashamed. They then walked through the crowd, with Brigadier General Miner R. Demming, and Dr. Richards, to General Demming's quarters. The people appeared quiet until a company of Carthage Grays flocked round the doors of General Demming in an uproarious manner, of which notice was sent to the governor. In the meantime the governor had ordered the McDonough troops to be drawn up in line, for Joseph and Hyrum to pass in front of them, they having requested that they might have a clear view of the General Smiths. _Joseph had a conversation with the governor for about ten minutes, when he again pledged the faith of the State that he and his friends should be protected from violence_. "Robinson, the postmaster, said, on report of martial law being proclaimed in Nauvoo, he had stopped the mail, and notified the postmaster general of the state of things in Hancock County. "From the general's quarters Joseph and Hyrum went in front of the lines, in a hollow square of a company of Carthage Grays. At seven minutes before ten they arrived in front of the lines, and passed before the whole, Joseph being on the right of General Demming and Hyrum on his left, Elders Richards, Taylor and Phelps following. Joseph and Hyrum were introduced by Governor Ford about twenty times along the line as General Joseph Smith and General Hyrum Smith, the governor walking in front on the left. The Carthage Grays refused to receive them by that introduction, and some of the officers threw up their hats, drew their swords, and said they would introduce themselves to the damned Mormons in a different style. The governor mildly entreated them not to act so rudely, but their excitement increased; the governor, however, succeeded in pacifying them by making a speech, and promising them that they should have 'full satisfaction.' General Smith and party returned to their lodgings at five minutes past ten."--_Deseret News, No. 35, Nov. 4, 1857, page 274_. 8. _Deseret News_, No. 38, Nov. 25, 1857, p. 297. 
54335	----	THE WOMEN OF MORMONDOM. -- By EDWARD W. TULLIDGE. NEW YORK. -- 1877. PREFACE. Long enough, O women of America, have your Mormon sisters been blasphemed! From the day that they, in the name and fear of the Lord their God, undertook to "build up Zion," they have been persecuted for righteousness sake: "A people scattered and peeled from the beginning." The record of their lives is now sent unto you, that you may have an opportunity to judge them in the spirit of righteousness. So shall you be judged by Him whom they have honored, whose glory they have sought, and whose name they have magnified. Respectfully, EDWARD W. TULLIDGE. _Salt Lake City, March_, 1877. CONTENTS. CHAPTER I.--A Strange Religious Epic. An Israelitish Type of Woman in the Age. CHAPTER II.--The Mother of the Prophet. The Gifts of Inspiration and Working of Miracles Inherent in her Family. Fragments of her Narrative. CHAPTER III.--The Opening of a Spiritual Dispensation to America. Woman's Exaltation. The Light of the Latter Days. CHAPTER IV.--Birth of the Church. Kirtland as the Bride, in the Chambers of the Wilderness. The Early Gathering. "Mother Whitney," and Eliza R. Snow. CHAPTER V.--The Voice, and the Messenger of the Covenant. CHAPTER VI.--An Angel from the Cloud is Heard in Kirtland. The "Daughter of the Voice." CHAPTER VII.--An Israel Prepared by Visions, Dreams and Angels. Interesting and Miraculous Story of Parley P. Pratt. A Mystic Sign of Messiah in the Heavens. The Angel's Words Fulfilled. CHAPTER VIII.--War of the Invisible Powers. Their Master. Jehovah's Medium. CHAPTER IX.--Eliza R. Snow's Experience. Glimpses of the Life and Character of Joseph Smith. Gathering of the Saints. CHAPTER X.--The Latter-Day Iliad. Reproduction of the Great Hebraic Drama. The Meaning of the Mormon Movement in the Age. CHAPTER XI.--The Land of Temples. America the New Jerusalem. Daring Conception of the Mormon Prophet. Fulfillment of the Abrahamic Programme. Woman to be an Oracle of Jehovah. CHAPTER XII.--Eliza R. Snow's Graphic Description of the Temple and its Dedication. Hosannas to God. His Glory Fills the House. CHAPTER XIII.--The Ancient Order of Blessings. The Prophet's Father. The Patriarch's Mother. His Father. Kirtland High School. Apostasy and Persecution. Exodus of the Church. CHAPTER XIV.--An Illustrious Mormon Woman. The First Wife of the Immortal Heber C. Kimball. Opening Chapter of her Autobiography. Her Wonderful Vision. An Army of Angels Seen in the Heavens. CHAPTER XV.--Haun's Mill. Joseph Young's Story of the Massacre. Sister Amanda Smith's Story of that Terrible Tragedy. Her Wounded Boy's Miraculous Cure. Her Final Escape from Missouri. CHAPTER XVI.--Mobs Drive the Settlers into Far West. Heroic Death of Apostle Patten. Treachery of Col. Hinkle, and Fall of the Mormon Capital. Famous Speech of Major-General Clarke. CHAPTER XVII.--Episodes of the Persecutions. Continuation of Eliza R. Snow's Narrative. Bathsheba W. Smith's Story. Louisa F. Wells Introduced to the Reader. Experience of Abigail Leonard. Margaret Foutz. CHAPTER XVIII.--Joseph Smith's Daring Answer to the Lord. Woman, through Mormonism, Restored to her True Position. The Themes of Mormonism. CHAPTER XIX.--Eliza R. Snow's Invocation. The Eternal Father and Mother. Origin of the Sublime Thought Popularly Attributed to Theodore Parker. Basic Idea of the Mormon Theology. CHAPTER XX.--The Trinity of Motherhood. Eve, Sarah, and Zion. The Mormon Theory Concerning our First Parents. CHAPTER XXI.--The Huntingtons. Zina D. Young, and Prescindia L. Kimball. Their Testimony Concerning the Kirtland Manifestations. Unpublished Letter of Joseph Smith. Death of Mother Huntington. CHAPTER XXII.--Woman's Work in Canada and Great Britain. Heber C. Kimball's Prophesy. Parley P. Pratt's Successful Mission to Canada. A Blind Woman Miraculously Healed. Distinguished Women of that Period. CHAPTER XXIII.--A Distinguished Canadian Convert. Mrs. M. I. Horne. Her Early History. Conversion to Mormonism. She Gathers with the Saints and Shares their Persecutions. Incidents of her Early Connection with the Church. CHAPTER XXIV.--Mormonism Carried to Great Britain. "Truth will Prevail." The Rev. Mr. Fielding. First Baptism in England. First Woman Baptized. Story of Miss Jeannetta Richards. First Branch of the Church in Foreign Lands Organized at the House of Ann Dawson. First Child Born into the Church in England. Romantic Sequel. Vilate Kimball Again. CHAPTER XXV.--Sketch of the Sisters Mary and Mercy R. Fielding. The Fieldings a Semi-Apostolic Family. Their Important Instrumentality in Opening the British Mission. Mary Fielding Marries Hyrum Smith. Her Trials and Sufferings while her Husband is in Prison. Testimony of her Sister Mercy. Mary's Letter to her Brother in England. CHAPTER XXVI.--The Quorum of the Apostles go on Mission to England. Their Landing in Great Britain. They Hold a Conference. A Holiday Festival. Mother Moon and Family. Summary of a Year's Labor. Crowning Period of the British Mission. CHAPTER XXVII.--The Sisters as Missionaries. Evangelical Diplomacy. Without Purse or Scrip. Picture of the Native Elders. A Specimen Meeting. The Secret of Success. Mormonism a Spiritual Gospel. The Sisters as Tract Distributers. Woman a Potent Evangelist. CHAPTER XXVIII.--Mormonism and the Queen of England. Presentation of the Book of Mormon to the Queen and Prince Albert. Eliza R. Snow's Poem on that Event. "Zion's Nursing Mother." Heber C. Kimball Blesses Victoria. CHAPTER XXIX.--Literal Application of Christ's Command. The Saints Leave Father and Mother, Home and Friends, to Gather to Zion. Mrs. William Staines. Her Early Life and Experience. A Midnight Baptism in Midwinter. Farewell to Home and Every Friend. Incidents of the Journey to Nauvoo. CHAPTER XXX.--Rise of Nauvoo. Introduction of Polygamy. Martyrdom of Joseph and Hyrum. Continuation of Eliza R. Snow's Narrative. Her Acceptance of Polygamy, and Marriage to the Prophet. Governor Carlin's Treachery. Her Scathing Review of the Martyrdom. Mother Lucy's Story of Her Murdered Sons. CHAPTER XXXI.--The Exodus. To Your Tents, O Israel. Setting out from the Borders of Civilization. Movements of the Camp of Israel. First Night at Sugar Creek. Praising God in the Song and Dance. Death by the Wayside. CHAPTER XXXII.--Continuation of Eliza R. Snow's Narrative. Advent of a Little Stranger Under Adverse Circumstances. Dormitory, Sitting-Room, Office, etc., in a Buggy. "The Camp." Interesting Episodes of the Journey. Graphic Description of the Method of Procedure. Mount Pisgah. Winter Quarters. CHAPTER XXXIII.--Bathsheba W. Smith's Story of the Last Days of Nauvoo. She Receives Celestial Marriage and Gives Her Husband Five "Honorable Young Women" as Wives. Her Description of the Exodus and Journey to Winter Quarters. Death of One of the Wives. Sister Horne Again. CHAPTER XXXIV.--The Story of the Huntington Sisters Continued. Zina D. Young's Pathetic Picture of the Martyrdom. Joseph's Mantle Falls Upon Brigham. The Exodus. A Birth on the Banks of the Chariton. Death of Father Huntington. CHAPTER XXXV.--The Pioneers. The Pioneer Companies that Followed. Method of the March. Mrs. Horne on the Plains. The Emigrant's Post-Office. Pentecosts by the Way. Death as they Journeyed. A Feast in the Desert. "Aunt Louisa" Again. CHAPTER XXXVI.--Bathsheba W. Smith's Story Continued. The Pioneers Return to Winter Quarters. A New Presidency Chosen. Oliver Cowdery Returns to the Church. Gathering the Remnant from Winter Quarters. Description of her House on Wheels. CHAPTER XXXVII.--The Martyred Patriarch's Widow. A Woman's Strength and Independence. The Captain "Leaves Her Out in the Cold." Her Prophesy and Challenge to the Captain. A Pioneer Indeed. She is Led by Inspiration. The Seeric Gift of the Smiths with her Her Cattle. The Race. Fate Against the Captain. The Widow's Prophesy Fulfilled. CHAPTER XXXVIII.--Utah in the Early Days. President Young's Primitive Home. Raising the Stars and Stripes on Mexican Soil. The Historical Thread up to the Period of the "Utah War." CHAPTER XXXIX.--The Women of Mormondom in the Period of the Utah War. Their Heroic Resolve to Desolate the Land. The Second Exodus. Mrs. Carrington. Governor Cumming's Wife. A Nation of Heroes. CHAPTER XL.--Miriam Works and Mary Ann Angell. Scenes of the Past. Death-Bed of Miriam. Early Days of Mary. Her Marriage with Brigham. The Good Step-mother. She Bears her Cross in the Persecutions. A Battle with Death. Polygamy. Mary in the Exodus and at Winter Quarters. The Hut in the Valley. Closing a Worthy Life. CHAPTER XLI.--The Revelation on Polygamy. Bishop Whitney Preserves a Copy of the Original Document. Belinda M. Pratt's Famous Letter. CHAPTER XLII.--Revelation Supported by Biblical Examples. The Israelitish Genius of the Mormons Shown in the Patriarchal Nature of their Institutions. The Anti-Polygamic Crusade. CHAPTER XLIII.--Grand Mass-meeting of the Women of Utah on Polygamy and the Cullom Bill. Their Noble Remonstrance. Speeches of Apostolic Women. Their Resolutions. Woman's Rights or Woman's Revolution. CHAPTER XLIV.--Wives of the Apostles. Mrs. Orson Hyde. Incidents of the Early Days. The Prophet. Mary Ann Pratt's Life Story. Wife of Gen. Charles C. Rich. Mrs. Franklin D. Richards. Phoebe Woodruff. Leonora Taylor. Marian Ross Pratt. The Wife of Delegate Cannon. Vilate Kimball Again. CHAPTER XLV.--Mormon Women of Martha Washington's Time. Aunt Rhoda Richards. Wife of the First Mormon Bishop. Honorable Women of Zion. CHAPTER XLVI.--Mormon Women whose Ancestors were on board the "Mayflower." A Bradford, and Descendant of the Second Governor of Plymouth Colony. A Descendant of Rogers, the Martyr. The Three Women who came with the Pioneers. The First Woman Born in Utah. Women of the Camp of Zion. Women of the Mormon Batallion. CHAPTER XLVII.--One of the Founders of California. A Woman Missionary to the Society Islands. Her Life Among the Natives. The only Mormon Woman Sent on Mission without Her Husband. A Mormon Woman in Washington. A Sister from the East Indies. A Sister from Texas. CHAPTER XLVIII--A Leader from England. Mrs. Hannah T. King. A Macdonald from Scotland. The "Welsh Queen." A Representative Woman from Ireland. Sister Howard. A Galaxy of the Sisterhood, from "Many Nations and Tongues." Incidents and Testimonials. CHAPTER XLIX.--The Message to Jerusalem. The Ancient Tones of Mormonism. The Mormon High Priestess in the Holy Land. On the Mount of Olives. Officiating for the Royal House of Judah. CHAPTER L.--Woman's Position in the Mormon Church. Grand Female Organization of Mormonism. The Relief Society. Its Inception at Nauvoo. Its Present Status, Aims, and Methods. First Society Building. A Woman Lays the Corner-stone. Distinguished Women of the Various Societies. CHAPTER LI.--The Sisters and the Marriage Question. The Women of Utah Enfranchised. Passage of the Woman Suffrage Bill. A Political Contest. The First Woman that Voted in Utah. CHAPTER LII.--The Lie of the Enemy Refuted. A View of the Women in Council over Female Suffrage. The Sisters know their Political Power. CHAPTER LIII.--Members of Congress Seek to Disfranchise the Women of Utah. Claggett's Assault. The Women of America Come to their Aid. Charles Sumner About to Espouse their Cause. Death Prevents the Great Statesman's Design. CHAPTER LIV.--Woman Expounds Her Own Subject. The Fall. Her Redemption from the Curse. Returning into the Presence of Her Father. Her Exaltation. CHAPTER LV.--Woman's Voice in the Press of Utah. The Woman's Exponent. Mrs. Emeline Wells. She Speaks for the Women of Utah. Literary and Professional Women of the Church. CHAPTER LVI.--Retrospection. Apostolic Mission of the Mormon Women. How they have Used the Suffrage. Their Petition to Mrs. Grant. Twenty-seven Thousand Mormon Women Memorialize Congress. CHAPTER LVII.--Sarah the Mother of the Covenant. In Her the Expounding of the Polygamic Relations of the Mormon Women. Fulfilment of God's Promise to Her. The Mormon Parallel. Sarah and Hagar divide the Religious Domination of the World. CHAPTER LVIII.--Womanhood the Regenerating Influence in the World. From Eve, the First, to Mary, the Second Eve. God and Woman the Hope of Man. Woman's Apostleship. Joseph _vs_. Paul. The Woman Nature a Predicate of the World's Future. CHAPTER LIX.--Zion, a Type of "The Woman's Age." The Culminating Theme of the Poets of Israel. The Ideal Personification of the Church. The Bride. The Coming Eve. CHAPTER LX.--Terrible as an Army with Banners. Fifty Thousand Women with the Ballot. Their Grand Mission to the Nation. A Foreshadowing of the Future of the Women of Mormondom. CHAPTER I. A STRANGE RELIGIOUS EPIC--AN ISRAELITISH TYPE OF WOMAN IN THE AGE. AN epic of woman! Not in all the ages has there been one like unto it. Fuller of romance than works of fiction are the lives of the Mormon women. So strange and thrilling is their story,--so rare in its elements of experience,--that neither history nor fable affords a perfect example; yet is it a reality of our own times. Women with new types of character, antique rather than modern; themes ancient, but transposed to our latter-day experience. Women with their eyes open, and the prophecy of their work and mission in their own utterances, who have dared to enter upon the path of religious empire-founding with as much divine enthusiasm as had the apostles who founded Christendom. Such are the Mormon women,--religious empire-founders, in faith and fact. Never till now did woman essay such an extraordinary character; never before did woman rise to the conception of so supreme a mission in her own person and life. We can only understand the Mormon sisterhood by introducing them in this cast at the very outset; only comprehend the wonderful story of their lives by viewing them as apostles, who have heard the voices of the invisibles commanding them to build the temples of a new faith. Let us forget, then, thus early in their story, all reference to polygamy or monogamy. Rather let us think of them as apostolic mediums of a new revelation, who at first saw only a dispensation of divine innovations and manifestations for the age. Let us view them purely as prophetic women, who undertook to found their half of a new Christian empire, and we have exactly the conception with which to start the epic story of the Women of Mormondom. They had been educated by the Hebrew Bible, and their minds cast by its influence, long before they saw the book of Mormon or heard the Mormon prophet. The examples of the ancient apostles were familiar to them, and they had yearned for the pentecosts of the early days. But most had they been enchanted by the themes of the old Jewish prophets, whose writings had inspired them with faith in the literal renewal of the covenant with Israel, and the "restitution of all things" of Abrahamic promise. This was the case with nearly all of the early disciples of Mormonism,--men and women. They were not as _sinners_ converted to Christianity, but as _disciples_ who had been waiting for the "fullness of the everlasting gospel." Thus had they been prepared for the new revelation,--an Israel born unto the promises,--an Israel afterwards claiming that in a pre-existent state they were the elect of God. They had also inherited their earnest religious characters from their fathers and mothers. The pre-natal influences of generations culminated in the bringing forth of this Mormon Israel. And here we come to the remarkable fact that the women who, with its apostles and elders, founded Mormondom, were the Puritan daughters of New England, even as were their compeer brothers its sons. Sons and daughters of the sires and mothers who founded this great nation; sons and daughters of the sires and mothers who fought and inspired the war of the revolution, and gave to this continent a magna charta of religious and political liberty! Their stalwart fathers also wielded the "sword of the Lord" in old England, with Cromwell and his Ironsides, and the self-sacrificing spirit of their pilgrim mothers sustained New England in the heat and burden of the day, while its primeval forests were being cleared, even as these pilgrim Mormons pioneered our nation the farthest West, and converted the great American desert into fruitful fields. That those who established the Mormon Church are of this illustrious origin we shall abundantly see, in the record of these lives, confirmed by direct genealogical links. Some of their sires were even governors of the British colonies at their very rise: instance the ancestor of Daniel H. Wells, one of the presidents of the Mormon Church, who was none other than the illustrious Thomas Wells, fourth governor of Connecticut; instance the pilgrim forefather of the apostles Orson and Parley Pratt, who came from England to America in 1633, and with the Rev. Thomas Hooker and his congregation pioneered through dense wildernesses, inhabited only by savages and wild beasts, and became the founders of the colony of Hartford, Conn., in June, 1636; instance the Youngs, the Kimballs, the Smiths, the Woodruffs, the Lymans, the Snows, the Carringtons, the Riches, the Hunters, the Huntingtons, the Patridges, the Whitneys, and a host of other early disciples of the Mormon Church. Their ancestors were among the very earliest settlers of the English colonies. There is good reason, indeed, to believe that on board the Mayflower was some of the blood that has been infused into the Mormon Church. This genealogical record, upon which the Mormon people pride themselves, has a vast meaning, not only in accounting for their empire-founding genius and religious career, but also for their Hebraic types of character and themes of faith. Their genius is in their very blood. They are, as observed, a latter-day Israel,--born inheritors of the promise,--predestined apostles, both men and women, of the greater mission of this nation,--the elect of the new covenant of God, which America is destined to unfold to "every nation, kindred, tongue and people." This is not merely an author's fancy; it is an affirmation and a prophecy well established in Mormon myth and themes. If we but truthfully trace the pre-natal expositions of this peculiar people--and the sociologist will at once recognize in this method a very book of revelation on the subject--we shall soon come to look upon these strange Israelitish types and wonders as simply a hereditary culmination in the nineteenth century. Mormonism, indeed, is not altogether a new faith, nor a fresh inspiration in the world. The facts disclose that its genius has come down to the children, through generations, in the very blood which the invisibles inspired in old England, in the seventeenth century, and which wrought such wonders of God among the nations then. That blood has been speaking in our day with prophet tongue; those wonderful works, wrought in the name of the Lord of Hosts, by the saints of the commonwealth, to establish faith in Israel's God and reverence for His name above all earthly powers, are, in their consummation in America, wrought by these latter-day saints in the same august name and for the same purpose. He shall be honored among the nations; His will done among men; His name praised to the ends of the earth! Such was the affirmation of the saints of the commonwealth of England two hundred and thirty years ago; such the affirmation of the saints raised up to establish the "Kingdom of God" in the nineteenth century. Understand this fully, and the major theme of Mormonism is comprehended. It will have a matchless exemplification in the story of the lives of these single-hearted, simple-minded, but grand women, opening to the reader's view the methods of that ancient genius, even to the establishing of the patriarchal institution and covenant of polygamy. That America should bring forth a peculiar people, like the Mormons, is as natural as that a mother should bear children in the semblance of the father who begat them. Monstrous, indeed, would it be if, as offspring of the patriarchs and mothers of this nation, America brought forth naught but godless politicians. CHAPTER II. THE MOTHER OF THE PROPHET--THE GIFTS OF INSPIRATION AND WORKING OF MIRACLES INHERENT IN HER FAMILY--FRAGMENTS OF HER NARRATIVE. First among the chosen women of the latter-day dispensation comes the mother of the Prophet, to open this divine drama. It is one of our most beautiful and suggestive proverbs that "great men have great mothers." This cannot but be peculiarly true of a great prophet whose soul is conceptive of a new dispensation. Prophecy is of the woman. She endows her offspring with that heaven-born gift. The father of Joseph was a grand patriarchal type. He was the Abraham of the Church, holding the office of presiding patriarch. To this day he is remembered and spoken of by the early disciples with the profoundest veneration and filial love, and his patriarchal blessings, given to them, are preserved and valued as much as are the patriarchal blessings of Abraham, Isaac and Jacob valued by their own race. But it is the mother of the Prophet who properly leads in opening the testament of the women of Mormondom. She was a prophetess and seeress born. The gift of prophecy and the power to work miracles also inhered in the family of Lucy Mack, (her maiden name), and the martial spirit which distinguished her son, making him a prophet-general, was quite characteristic of her race. Of her brother, Major Mack, she says: "My brother was in the city of Detroit in 1812, the year in which Hull surrendered the territory to the British crown. My brother, being somewhat celebrated for his prowess, was selected by General Hull to take the command of a company as captain. After a short service in this office he was ordered to surrender. (Hull's surrender to the British). At this his indignation was aroused to the highest pitch. He broke his sword across his knee, and throwing it into the river, exclaimed that he would never submit to such a disgraceful compromise while the blood of an American continued to flow in his veins." Lucy Mack's father, Solomon Mack, was a soldier in the American revolution. He entered the army at the age of twenty-one, in the year 1755, and in the glorious struggle of his country for independence he enlisted among the patriots in 1776. With him were his two boys, Jason and Stephen, the latter being the same who afterwards broke his sword and cast it into the river rather than surrender it to the British. But that which is most interesting here is the seeric gift coupled with the miracle-working power of "Mother Lucy's" race. Hers was a "visionary" family, in the main, while her elder brother, Jason, was a strange evangelist, who wandered about during his lifetime, by sea and land, preaching the gospel and working miracles. This Jason even attempted to establish a body of Christian communists. Of him she says: "Jason, my oldest brother, was a studious and manly boy. Before he had attained his sixteenth year he became what was then called a 'seeker,' and believing that by prayer and faith the gifts of the gospel, which were enjoyed by the ancient disciples of Christ, might be attained, he labored almost incessantly to convert others to the same faith. He was also of the opinion that God would, at some subsequent period, manifest His power, as He had anciently done, in signs and wonders. At the age of twenty he became a preacher of the gospel." Then followed a love episode in Jason's life, in which the young man was betrayed by his rival while absent in England on business with his father. The rival gave out that Jason had died in Liverpool, (being post-master, he had also intercepted their correspondence,) so that when the latter returned home he found his betrothed married to his enemy. The story runs: "As soon as Jason arrived he repaired immediately to her father's house. When he got there she was gone to her brother's funeral; he went in, and seated himself in the same room where he had once paid his addresses to her. In a short time she came home; when she first saw him she did not know him, but when she got a full view of his countenance she recognized him, and instantly fainted. From this time forward she never recovered her health, but, lingering for two years, died the victim of disappointment. "Jason remained in the neighborhood a short time and then went to sea, but he did not follow the sea a great while. He soon left the main, and commenced preaching, which he continued until his death." Once or twice during his lifetime Jason visited his family; at last, after a silence of twenty years, his brother Solomon received from him the following very evangelistic epistle: "South Branch of Ormucto, "Province of New Brunswick, "June 30, 1835. "MY DEAR BROTHER SOLOMON: You will, no doubt, be surprised to hear that I am still alive, although in an absence of twenty years I have never written to you before. But I trust you will forgive me when I tell you that, for most of the twenty years, I have been so situated that I have had little or no communication with the lines, and have been holding meetings, day and night, from place to place; besides my mind has been so taken up with the deplorable situation of the earth, the darkness in which it lies, that, when my labors did call me near the lines, I did not realize the opportunity which presented itself of letting you know where I was. And, again, I have designed visiting you long since, and annually have promised myself that the succeeding year I would certainly seek out my relatives, and enjoy the privilege of one pleasing interview with them before I passed into the valley and shadow of death. But last, though not least, let me not startle you when I say, that, according to my early adopted principles of the power of faith, the Lord has, in his exceeding kindness, bestowed upon me the gift of healing by the prayer of faith, and the use of such simple means as seem congenial to the human system; but my chief reliance is upon Him who organized us at the first, and can restore at pleasure that which is disorganized. "The first of my peculiar success in this way was twelve years since, and from nearly that date I have had little rest. In addition to the incessant calls which I in a short time had, there was the most overwhelming torrent of opposition poured down upon me that I ever witnessed. But it pleased God to take the weak to confound the wisdom of the wise. I have in the last twelve years seen the greatest manifestations of the power of God in healing the sick, that, with all my sanguinity, I ever hoped or imagined. And when the learned infidel has declared with sober face, time and again, that disease had obtained such an ascendency that death could be resisted no longer, that the victim must wither beneath his potent arm, I have seen the almost lifeless clay slowly but surely resuscitated and revived, till the pallid monster fled so far that the patient was left in the full bloom of vigorous health. But it is God that hath done it, and to Him let all the praise be given. "I am now compelled to close this epistle, for I must start immediately on a journey of more than one hundred miles, to attend a heavy case of sickness; so God be with you all. Farewell! "JASON MACK." "Mother Lucy," in the interesting accounts of her own and husband's families, tells some charming stories of visions, dreams, and miracles among them, indicating the advent of the latter-day power; but the remarkable visions and mission of her prophet son claim the ruling place. She says: "There was a great revival of religion, which extended to all the denominations of Christians in the surrounding country in which we resided. Many of the world's people, becoming concerned about the salvation of their souls, came forward and presented themselves as seekers after religion. Most of them were desirous of uniting with some church, but were not decided as to the particular faith which they would adopt. When the numerous meetings were about breaking up, and the candidates and the various leading church members began to consult upon the subject of adopting the candidates into some church or churches, as the case might be, a dispute arose, and there was a great contention among them. "While these things were going forward, Joseph's mind became considerably troubled with regard to religion; and the following extract from his history will show, more clearly than I can express, the state of his feelings, and the result of his reflections on this occasion:" "I was at this time in my fifteenth year. My father's family was proselyted to the Presbyterian faith, and four of them joined that church, namely, my mother Lucy, my brothers Hyrum and Samuel Harrison, and my sister Sophronia. "During this time of great excitement my mind was called up to serious reflection and great uneasiness. * * * * The Presbyterians were most decided against the Baptists and Methodists, and used all their powers of either reason or sophistry to prove their errors, or at least to make the people think they were in error. On the other hand the Baptists and Methodists, in their turn, were equally zealous to establish their own tenets and disprove all others. "In the midst of this war of words, and tumult of opinions, I often said to myself, what is to be done? Who, of all these parties, are right? or, are they all wrong together? If any one of them be right, which is it? and how shall I know it? "While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the epistle of James, first chapter and fifth verse, which reads, 'If any of you lack wisdom, let him ask of God, that giveth unto all men liberally, and upbraideth not, and it shall be given him.' Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did, for how to act I did not know, and, unless I could get more wisdom than I then had, would never know; for the teachers of religion of the different sects understood the same passage so differently, as to destroy all confidence in settling the question by an appeal to the Bible. At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs--that is, ask of God. I at last came to the determination to ask of God. So in accordance with this determination I retired to the woods to make the attempt. It was on the morning of a beautiful clear day, early in the spring of 1820. It was the first time in my life that I had made such an attempt; for amidst all my anxieties I had never as yet made the attempt to pray vocally. After I had retired into the place where I had previously designed to go, having looked around me, and finding myself alone, I knelt down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such astonishing influence over me as to bind my tongue, so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. But exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair, and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such a marvelous power as I had never before felt in any being--just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name, and said, pointing to the other, 'this is my beloved son, hear him:' "My object in going to inquire of the Lord, was to know which of all these sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right--for at this time it had never entered into my heart that all were wrong--and which I should join. I was answered that I should join none of them, for they were all wrong; and the personage who addressed me said that all their creeds were an abomination in His sight; that those professors were all corrupt. 'They draw near me with their lips, but their hearts are far from me; they teach for doctrine the commandments of men, having a form of godliness, but they deny the power thereof.' He again forbade me to join any of them; and many other things did he say unto me which I cannot write at this time. When I came to myself again, I found myself lying on my back, looking up into heaven." "From this time until the 21st of September, 1823, Joseph continued, as usual, to labor with his father, and nothing during this interval occurred of very great importance,--though he suffered, as one would naturally suppose, every kind of opposition and persecution from the different orders of religionists. "On the evening of the 21st of September, he retired to his bed in quite a serious and contemplative state of mind. He shortly betook himself to prayer and supplication to Almighty God, for a manifestation of his standing before Him, and while thus engaged he received the following vision:" "While I was thus in the act of calling upon God, I discovered a light appearing in the room, which continued to increase until the room was lighter than at noon-day, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor. He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen, nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrist; so also were his feet naked, as were his legs a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but his robe, as it was open so that I could see into his bosom. Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him I was afraid, but the fear soon left me. He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni; that God had a work for me to do, and that my name should be had for good and evil among all nations, kindreds and tongues; or that it should be both good and evil spoken of among all people. He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprung. He also said that the fullness of the everlasting gospel was contained in it, as delivered by the Saviour to the ancient inhabitants. Also, that there were two stones in silver bows, and these stones, fastened to a breastplate, constituted what is called the urim and thummim, deposited with the plates; and the possession and use of these stones were what constituted seers in ancient or former times; and that God had prepared them for the purpose of translating the book. After telling me these things, he commenced quoting the prophecies of the Old Testament. He first quoted a part of the third chapter of Malachi; and he quoted also the fourth or last chapter of the same prophecy, though with a little variation from the way it reads in our Bible. Instead of quoting the first verse as it reads in our books, he quoted it thus: 'For behold the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall burn as stubble, for they that come shall burn them, saith the Lord of Hosts, that it shall leave them neither root nor branch.' And again he quoted the fifth verse thus: 'Behold, I will reveal unto you the priesthood by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord.' He also quoted the next verse differently: 'And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at its coming.' In addition to these, he quoted the eleventh chapter of Isaiah, saying that it was about to be fulfilled. He quoted also the third chapter of Acts, twenty-second and twenty-third verses, precisely as they stand in our New Testament. He said that that prophet was Christ, but the day had not yet come 'when they who would not hear His voice should be cut off from among the people,' but soon would come. He also quoted the second chapter of Joel, from the twenty-eighth verse to the last. He also said that this was not yet fulfilled, but was soon to be. And he further stated the fullness of the Gentiles was soon to come in. He quoted many other passages of scripture, and offered many explanations which cannot be mentioned here. Again, he told me that when I got those plates of which he had spoken (for the time that they should be obtained was not then fulfilled), I should not show them to any person, neither the breast-plate, with the urim and thummim, only to those to whom I should be commanded to show them; if I did I should be destroyed. While he was conversing with me about the plates, the vision was opened to my mind that I could see the place where the plates were deposited, and that so clearly and distinctly that I knew the place again when I visited it. "After this communication, I saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so until the room was again left dark, except just around him; when instantly I saw, as it were, a conduit open right up into Heaven, and he ascended up until he entirely disappeared, and the room was left as it had been before this heavenly light made its appearance. "I lay musing on the singularity of the scene, and marveling greatly at what had been told me by this extraordinary messenger, when, in the midst of my meditation, I suddenly discovered that my room was again beginning to get lighted, and, in an instant, as it were, the same heavenly messenger was again by my bedside. He commenced, and again related the very same things which he had done at his first visit, without the least variation, which having done, he informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence; and that these grievous judgments would come on the earth in this generation. Having related these things, he again ascended as he had done before." "When the angel ascended the second time he left Joseph overwhelmed with astonishment, yet gave him but a short time to contemplate the things which he had told him before he made his reappearance and rehearsed the same things over, adding a few words of caution and instruction, thus: That he must beware of covetousness, and he must not suppose the record was to be brought forth with the view of getting gain, for this was not the case, but that it was to bring forth light and intelligence, which had for a long time been lost to the world; and that when he went to get the plates, he must be on his guard, or his mind would be filled with darkness. The angel then told him to tell his father all which he had both seen and heard. "* * * * From this time forth, Joseph continued to receive instructions from the Lord, and we continued to get the children together every evening, for the purpose of listening while he gave us a relation of the same. I presume our family presented an aspect as singular as any that ever lived upon the face of the earth--all seated in a circle, father, mother, sons, and daughters, and giving the most profound attention to a boy, eighteen years of age, who had never read the Bible through in his life. He seemed much less inclined to the perusal of books than any of the rest of our children, but far more given to meditation and deep study. "We were now confirmed in the opinion that God was about to bring to light something upon which we could stay our minds, or that would give us a more perfect knowledge of the plan of salvation and the redemption of the human family. This caused us greatly to rejoice; the sweetest union and happiness pervaded our house, and tranquillity reigned in our midst. "During our evening conversations, Joseph would occasionally give us some of the most amusing recitals that could be imagined. He would describe the ancient inhabitants of this continent, their dress, mode of traveling, and the animals upon which they rode; their cities, their buildings, with every particular; their mode of warfare; and also their religious worship. This he would do with as much ease, seemingly, as if he had spent his whole life with them." Thus continued the divine and miraculous experience of the prophetic family until the golden plates were obtained, the book of Mormon published, and the "Church of Jesus Christ of Latter-day Saints" was established on the 6th of April, 1830. But all this shall be written in the book of the prophet! CHAPTER III. THE OPENING OF A SPIRITUAL DISPENSATION TO AMERICA--WOMAN'S EXALTATION--THE LIGHT OF THE LATTER DAYS. Joseph Smith opened to America a great spiritual dispensation. It was such the Mormon sisterhood received. A latter-day prophet! A gospel of miracles! Angels visiting the earth again! Pentecosts in the nineteenth century! This was Mormonism. These themes were peculiarly fascinating to those earnest apostolic women whom we shall introduce to the reader. Ever must such themes be potent with woman. She has a divine mission always, both to manifest spiritual gifts and to perpetuate spiritual dispensations. Woman is child of faith. Indeed she is faith. Man is reason. His mood is skepticism. Left alone to _his_ apostleship, spiritual missions die, though revealed by a cohort of archangels. Men are too apt to lock again the heavens which the angels have opened, and convert priesthood into priestcraft. It is woman who is the chief architect of a spiritual church. Joseph Smith was a prophet and seer because his mother was a prophetess and seeress. Lucy Smith gave birth to the prophetic genius which has wrought out its manifestations so marvelously in the age. Brigham Young, who is a society-builder, also received his rare endowments from his mother. Though differing from Joseph, Brigham has a potent inspiration. Thus we trace the Mormon genius to these mothers. They gave birth to the great spiritual dispensation which is destined to incarnate a new and universal Christian church. Until the faith of Latter-day Saints invoked one, there was no Holy Ghost in the world such as the saints of former days would have recognized. Respectable divines, indeed, had long given out that revelation was done away, because no longer needed. The canon of scripture was said to be full. The voice of prophesy was no more to be heard to the end of time. But the Mormon prophet invoked the Holy Ghost of the ancient Hebrews, and burst the sealed heavens. The Holy Ghost came, and His apostles published the news abroad. The initial text of Mormonism was precisely that which formed the basis of Peter's colossal sermon on the day of Pentecost: "And it shall come to pass in the last days, saith God, I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall dream dreams; "And on my servants and on my handmaidens I will pour out in those days of my spirit; and they shall prophesy." Here was a magic gospel for the age! And how greatly was woman in its divine programme! No sooner was the application made than the prophesy was discovered to be pregnant with its own fulfillment. The experience of the former-day saints became the experience of the "latter-day saints." It was claimed, too, that the supreme fulfillment was reserved for this crowning dispensation. These were emphatically the "last days." It was in the "last days" that God would pour out His spirit upon "_all_ flesh." The manifestation of Pentecost was but the foreshadowing of the power of God, to be universally displayed to his glory, and the regeneration of the nations in the "dispensation of the fullness of times." This gospel of a new dispensation came to America by the administration of angels. But let it not be thought that Joseph Smith alone saw angels. Multitudes received angelic administrations in the early days of the Church; thousands spoke in tongues and prophesied; and visions, dreams and miracles were daily manifestations among the disciples. The sisters were quite as familiar with angelic visitors as the apostles. They were in fact the best "mediums" of this spiritual work. They were the "cloud of witnesses." Their Pentecosts of spiritual gifts were of frequent occurrence. The sisters were also apostolic in a priestly sense. They partook of the priesthood equally with the men. They too "held the keys of the administration of angels." Who can doubt it, when faith is the greatest of all keys to unlock the gates of heaven? But "the Church" herself acknowledged woman's key. There was no Mormon St. Peter in this new dispensation to arrogate supremacy over woman, on his solitary pontifical throne. The "Order of Celestial Marriage," not of celestial celibacy, was about to be revealed to the Church. Woman also soon became high priestess and prophetess. She was this _officially_. The constitution of the Church acknowledged her divine mission to administer for the regeneration of the race. The genius of a patriarchal priesthood naturally made her the apostolic help-meet for man. If you saw her not in the pulpit _teaching_ the congregation, yet was she to be found in the temple, _administering_ for the living and the dead! Even in the holy of holies she was met. As a high priestess she blessed with the laying on of hands! As a prophetess she oracled in holy places! As an endowment giver she was a Mason, of the Hebraic order, whose Grand Master is the God of Israel and whose anointer is the Holy Ghost. She held the keys of the administration of angels and of the working of miracles and of the "sealings" pertaining to "the heavens and the earth." Never before was woman so much as she is in this Mormon dispensation! The supreme spiritual character of the "Church of Jesus Christ of Latter-day Saints" (its proper name), is well typed in the hymn so often sung by the saints at their "testimony meetings," and sometimes in their temples. Here is its theme: "The spirit of God like a fire is burning, The latter-day glory begins to come forth, The visions and blessings of old are returning, The angels are coming to visit the earth. _Chorus_--We'll sing and we'll shout with the armies of heaven-- Hosanna, hosanna to God and the Lamb! Let glory to them in the highest be given, Henceforth and forever--amen and amen. The Lord is extending the saints' understanding, Restoring their judges and all as at first; The knowledge and power of God are expanding; The vail o'er the earth is beginning to burst. _Chorus_--We'll sing and we'll shout with the armies of heaven!" etc. What a strange theme this, forty-seven years ago, before the age of our modern spiritual mediums, when the angels visited only the Latter-day Saints! In that day it would seem the angels only dared to come by stealth, so unpopular was their coming. But the _way_ was opened for the angels. What wonder that they have since come in hosts good and bad, and made their advent popular? Millions testify to their advent now; and "modern spiritualism," though of "another source," is a proof of Mormonism more astonishing than prophecy herself. Yet is all this not more remarkable than the promise which Joseph Smith made to the world in proclaiming his mission. It was the identical promise of Christ: "These signs shall follow them that believe!" These signs meant nothing short of all that extraordinary experience familiar to the Hebrew people and the early-day saints. We have no record that ever this sweeping promise was made before by any one but Jesus Christ. Yet Joseph Smith, filled with a divine assurance, dared to re-affirm it and apply the promise to all nations wherever the gospel of his mission should be preached. The most wonderful of tests is this. But the test was fulfilled. The signs followed all, and everywhere. Even apostates witness to this much. There is nothing in modern spiritualism nearly so marvelous as was Mormonism in its rise and progress in America and Great Britain. It has indeed made stir enough in the world. But it had to break the way for coming ages. Revelation was at first a very new and strange theme after the more than Egyptian darkness in which the Christian nations had been for fifty generations. It was the light set upon the hill now; but the darkness comprehended it not. Yet was a spiritual dispensation opened again to the world. Once more was the lost key found. Mormonism was the key; and it was Joseph and his God-fearing disciples who unlocked the heavens. That fact the world will acknowledge in the coming times. CHAPTER IV. BIRTH OF THE CHURCH--KIRTLAND AS THE BRIDE, IN THE CHAMBERS OF THE WILDERNESS--THE EARLY GATHERING--"MOTHER WHITNEY," AND ELIZA R. SNOW. The birth-place of Mormonism was in the State of New York. There the angels first administered to the youthful prophet; there in the "Hill Cumorah," near the village of Palmyra, the plates of the book of Mormon were revealed by Moroni; there, at Manchester, on the 6th of April, 1830, the "Church of Jesus Christ of Latter-day Saints" was organized, with six members. But the divine romance of the sisterhood best opens at Kirtland. It is the place where this Israelitish drama of our times commenced its first distinguishing scenes,--the place where the first Mormon temple was built. Ohio was the "Great West." Kirtland, the city of the saints, with its temple, dedicated to the God of Israel, rose in Ohio. Not, however, as the New Jerusalem of America, was Kirtland founded; but pioneer families, from New England, had settled in Ohio, who early received the gospel of the Latter-day Church. Thus Kirtland became an adopted Zion, selected by revelation as a gathering place for the saints; and a little village grew into a city, with a temple. Among these pioneers were the families of "Mother Whitney," and Eliza R. Snow, and the families of "Father Morley," and Edward Partridge, who became the "first Bishop" of Zion. Besides these, there were a host of men and women soon numbered among the founders of Mormondom, who were also pioneers in Ohio, Missouri, and Illinois. There is no feature of the Mormons more interesting than their distinguishing mark as pioneers. In this both their Church and family history have a national significance. Trace their family migrations from old England to New England in the seventeenth century; from Europe to America in the nineteenth; then follow them as a people in their empire-track from the State of New York, where their Church was born, to Utah and California! It will thus be remarkably illustrated that they and their parents have been pioneering not only America but the world itself to the "Great West" for the last two hundred and fifty years! As a community the Mormons have been emphatically the Church of pioneers. The sisters have been this equally with the brethren. Their very religion is endowed with the genius of migrating peoples. So in 1830-31, almost as soon as the Church was organized, the prophet and the priesthood followed the disciples to the West, where the star of Messiah was rising. As though the bride had been preparing for the coming! As though, womanlike, intuitively, she had gone into the wilderness--the chambers of a new civilization--to await the bridegroom. For the time being Kirtland became the Zion of the West; for the time being Kirtland among cities was the bride. But the illustration is also personal. Woman herself had gone to the West where the star of Messiah was looming. Daughters of the New Jerusalem were already in the chamber awaiting the bridegroom. Early in the century, two had pioneered into the State of Ohio, who have since been, for a good lifetime, high priestesses of the Mormon temples. And the voice of prophesy has declared that these have the sacred blood of Israel in their veins. In the divine mysticism of their order they are at once of a kingly and priestly line. There is a rare consistency in the mysticism of the Mormon Church. The daughters of the temple are so by right of blood and inheritance. They are discovered by gift of revelation in Him who is the voice of the Church; but they inherit from the fathers and mothers of the temple of the Old Jerusalem. And so these two of the principal heroines of Mormondom--"Mother Whitney" and "Sister Eliza R. Snow"--introduced first as the two earliest of the Church who pioneered to the "Great West," before the advent of their prophet, as well as introduced for the divine part which they have played in the marvelous history of their people. These are high priestesses! These are two rare prophetesses! These have the gifts of revelation and "tongues!" These administer in "holy places" for the living and the dead. It was about the year of our Lord 1806 that Oliver Snow, a native of Massachusetts, and his wife, R. L. Pettibone Snow, of Connecticut, moved with their children to that section of the State of Ohio bordering on Lake Erie on the north and the State of Pennsylvania on the east, known then as the "Connecticut Western Reserve." They purchased land and settled in Mantua, Portage county. Eliza R. Snow, who was the second of seven children, four daughters and three sons, one of whom is the accomplished apostle Lorenzo Snow, was born in Becket, Berkshire county, Mass., January 21st, 1804. Her parents were of English descent; their ancestors were among the earliest settlers of New England. Although a farmer by occupation, Oliver Snow performed much public business, officiating in several responsible positions. His daughter Eliza, being ten years the senior of her eldest brother, so soon as she was competent, was employed as secretary in her father's office. She was skilled in various kinds of needlework and home manufactures. Two years in succession she drew the prize awarded by the committee on manufactures, at the county fair, for the best manufactured leghorn. When quite young she commenced writing for publication in various journals, which she continued to do for several years, over assumed signatures,--wishing to be useful as a writer, and yet unknown except by intimate friends. "During the contest between Greece and Turkey," she says, "I watched with deep interest the events of the war, and after the terrible destruction of Missolonghi, by the Turks, I wrote an article entitled 'The Fall of Missolonghi.' Soon after its publication, the deaths of Adams and Jefferson occurred on the same memorable fourth of July, and I was requested through the press, to write their requiem, to which I responded, and found myself ushered into conspicuity. Subsequently I was awarded eight volumes of 'Godey's Lady's Book,' for a first prize poem published in one of the journals." The classical reader will remember how the struggle between Greece and Turkey stirred the soul of Byron. That immortal poet was not a saint but he was a great patriot and fled to the help of Greece. Precisely the same chord that was struck in the chivalrous mind of Lord Byron was struck in the Hebraic soul of Eliza R. Snow. It was the chord of the heroic and the antique. Our Hebraic heroine is even more sensitive to the heroic and patriotic than to the poetic,--at least she has most self-gratification in lofty and patriotic themes. "That men are born poets," she continues, "is a common adage. _I was born a patriot,_--at least a warm feeling of patriotism inspired my childish heart, and mingled in my earliest thoughts, as evinced in many of the earliest productions of my pen. I can even now recollect how, with beating pulse and strong emotion I listened, when but a small child, to the tales of the revolution. "My grandfather on my mother's side, when fighting for the freedom of our country, was taken prisoner by British troops, and confined in a dreary cell, and so scantily fed that when his fellow-prisoner by his side died from exhaustion, he reported him to the jailor as sick in bed, in order to obtain the amount of food for both,--keeping him covered in their blankets as long as he dared to remain with a decaying body. "This, with many similar narratives of revolutionary sufferings recounted by my grand-parents, so deeply impressed my mind, that as I grew up to womanhood I fondly cherished a pride for the flag which so proudly waved over the graves of my brave and valiant ancestors." It was the poet's soul of this illustrious Mormon woman that first enchanted the Church with inspired song, and her Hebraic faith and life have given something of their peculiar tone to the entire Mormon people, and especially the sisterhood; just as Joseph Smith and Brigham Young gave the types and institutions to our modern Israel. Sister Eliza R. Snow was born with more than the poet's soul. She was a prophetess in her very nature,--endowed thus by her Creator, before her birth. Her gifts are of race quality rather than of mere religious training or growth. They have come down to her from the ages. From her personal race indications, as well as from the whole tenor and mission of her life, she would readily be pronounced to be of Hebrew origin. One might very well fancy her to be a descendant of David himself; indeed the Prophet Joseph, in blessing her, pronounced her to be a daughter of Judah's royal house. She understands, nearly to perfection, all of the inner views of the system and faith which she represents. And the celestial relations and action of the great Mormon drama, in other worlds, and in the "eternities past and to come," have constituted her most familiar studies and been in the rehearsals of her daily ministry. Mother Whitney says: "I was born the day after Christmas in the first year of the present century, in the quiet, old-fashioned country town of Derby, New Haven County, Conn. My parents' names were Gibson and Polly Smith. The Smiths were among the earliest settlers there, and were widely known. I was the oldest child, and grew up in an atmosphere of love and tenderness. My parents were not professors of religion, and according to puritanical ideas were grossly in fault to have me taught dancing; but my father had his own peculiar notions upon the subject, and wished me to possess and enjoy, in connection with a sound education and strict morals, such accomplishments as would fit me to fill, with credit to myself and my training, an honorable position in society. He had no sympathy whatever with any of the priests of that day, and was utterly at variance with their teachings and ministry, notwithstanding he was strenuous on all points of honor, honesty morality and uprightness. "There is nothing in my early life I remember with more intense satisfaction than the agreeable companionship of my father. My mother's health was delicate, and with her household affairs, and two younger children, she gave herself up to domestic life, allowing it to absorb her entire interest, and consequently I was more particularly under my father's jurisdiction and influence; our tastes were most congenial, and this geniality and happiness surrounded me with its beneficial influence until I reached my nineteenth year. Nothing in particular occurred to mar the smoothness of my life's current and prosperity, and love beamed upon our home. "About this time a new epoch in my life created a turning point which unconsciously to us, who were the actors in the drama, caused all my future to be entirely separate and distinct from those with whom I had been reared and nurtured. My father's sister, a spinster, who had money at her own disposal, and who was one of those strong-minded women of whom so much is said in this our day, concluded to emigrate to the great West,--at that time Ohio seemed a fabulous distance from civilization and enlightenment, and going to Ohio then was as great an undertaking as going to China or Japan is at the present day. She entreated my parents to allow me to accompany her, and promised to be as faithful and devoted to me as possible, until they should join us, and that they expected very shortly to do; their confidence in aunt Sarah's ability and self-reliance was unbounded, and so, after much persuasion, they consented to part with me for a short interval of time; but circumstances, over which we mortals have no control, were so overruled that I never saw my beloved mother again. Our journey was a pleasant one; the beautiful scenery through which our route lay had charms indescribable for me, who had never been farther from home than New Haven, in which city I had passed a part of my time, and to me it was nearer a paradise than any other place on earth. The magnificent lakes, rivers, mountains, and romantic forests were all delineations of nature which delighted my imagination. "We settled a few miles inland from the picturesque Lake Erie, and here in after years, were the saints of God gathered and the everlasting gospel proclaimed. My beloved aunt Sarah was a true friend and instructor to me, and had much influence in maturing my womanly character and developing my home education. She hated the priests of the day, and believed them all deceivers and hypocrites; her religion consisted in visiting the widow and the fatherless and keeping herself 'unspotted from the world.' "Shortly after entering my twenty-first year I became acquainted with a young man from Vermont, Newel K. Whitney, who, like myself, had left home and relatives and was determined to carve out a fortune for himself. He had been engaged in trading with the settlers and Indians at Green Bay, Mich., buying furs extensively for the eastern markets. In his travels to and from New York he passed along the charming Lake Erie, and from some unknown influence he concluded to settle and make a permanent home for himself in this region of country; and then subsequently we met and became acquainted; and being thoroughly convinced that we were suited to each other, we were married by the Presbyterian minister of that place, the Rev. J. Badger. We prospered in all our efforts to accumulate wealth, so much so, that among our friends it came to be remarked that nothing of Whitney's ever got lost on the lake, and no product of his exportation was ever low in the market; always ready sales and fair prices. We had neither of us ever made any profession of religion, but contrary to my early education I was naturally religious, and I expressed to my husband a wish that we should unite ourselves to one of the churches, after examining into their principles and deciding for ourselves. Accordingly we united ourselves with the Campbellites, who were then making many converts, and whose principles seemed most in accordance with the scriptures. We continued in this church, which to us was the nearest pattern to our Saviour's teachings, until Parley P. Pratt and another elder preached the everlasting gospel in Kirtland." CHAPTER V. THE VOICE, AND THE MESSENGER OF THE COVENANT. And there came one as a "voice crying in the wilderness, prepare ye the way of the Lord!" Thus ever! A coming to Israel with "a new and everlasting covenant;" this was the theme of the ancient prophets, now unfolded. There was the voice crying in the wilderness of Ohio, just before the advent of the latter-day prophet. The voice was Sidney Rigdon. He was to Joseph Smith as a John the Baptist. The forerunner made straight the way in the wilderness of the virgin West. He raised up a church of disciples in and around Kirtland. He led those who afterwards became latter-day saints to faith in the promises, and baptized them in water for the remission of sins. But he had not power to baptize them with the Holy Ghost and with fire from heaven. Yet he taught the literal fulfillment of the prophesies concerning the last days, and heralded the advent of the "one greater than I." "The same is he which baptizeth with the Holy Ghost." That is ever the "one greater than I," be his name whatever it may. Joseph Smith baptized with the Holy Ghost. But Sidney knew not that he was heralding Joseph. And the prophet himself was but as the voice crying in the wilderness of the great dark world: "Prepare ye the way for the second advent of earth's Lord." His mission was also to "make straight in the desert a highway" for the God of Israel; for Israel was going up,--following the angel of the covenant, to the chambers of the mountains. He came with a great lamp and a great light in those days, dazzling to the eyes of the generation that "crucified" him in its blindness. Joseph was the sign of Messiah's coming. He unlocked the sealed heavens by faith and "election." He came in "the spirit and power of Elijah." The mantle of Elijah was upon him. Be it always understood that the coming of Joseph Smith "to restore the covenant to Israel" signifies the near advent of Messiah to reign as King of Israel. Joseph was the Elijah of the last days. These are the first principles of Mormonism. And to witness of their truth this testament of the sisters is given, with the signs and wonders proceeding from the mission of Him who unlocked the heavens and preached the gospel of new revelations to the world, whose light of revelation had gone out. But first came the famous Alexander Campbell and his compeer, Sidney Rigdon, to the West with the "lamp." Seekers after truth, whose hearts had, been strangely moved by some potent spirit, whose influence they felt pervading but understood not, saw the lamp and admired. Mr. Campbell, of Virginia, was a reformed Baptist. He with Sidney Rigdon, a Mr. Walter Scott, and some other gifted men, had dissented from the regular Baptists, from whom they differed much in doctrine. They preached baptism for the remission of sins, promised the gift of the Holy Ghost, and believed in the literal fulfillment of prophesy. They also had some of the apostolic forms of organization in their church. In Ohio they raised up branches. In Kirtland and the regions round, they made many disciples, who bore the style of "disciples," though the popular sect-name was "Campbellites." Among them were Eliza R. Snow, Elizabeth Ann Whitney, and many more, who afterwards embraced the "fullness of the everlasting gospel" as restored by the angels to the Mormon prophet. But these evangels of a John the Baptist mission brought not to the West the light of new revelation in their lamp. These had not yet even heard of the opening of a new dispensation of revelations. As they came by the way they had seen no angels with new commissions for the Messiah age. No Moses nor Elijah had been with them on a mount of transfiguration. Nor had they entered into the chamber with the angel of the covenant, bringing a renewal of the covenant to Israel. This was in the mission of the "one greater" than they who came after. They brought the lamp without the light--nothing more. Better _the light_ without the evangelical lamp--better a conscientious intellect than the forms of sectarian godliness without the power. Without the power to unlock the heavens, and the Elijah faith to call the angels down, there could be no new dispensation--no millennial civilization for the world, to crown the civilization of the ages. Light came to Sidney Rigdon from the Mormon Elijah, and he comprehended the light; but Alexander Campbell rejected the prophet when his message came; he would have none of his angels. He had been preaching the literal fulfillment of prophesy, but when the covenant was revealed he was not ready. The lamp, not the light, was his admiration. Himself was the lamp; _Joseph had the light from the spirit world_, and the darkness comprehended it not. Alexander Campbell was a learned and an able man--the very _form of wisdom_, but without the spirit. Joseph Smith was an unlettered youth. He came not in the polished _form_ of wisdom--either divine or human--but in the demonstration of the Holy Ghost, and with signs following the believer. Mr. Campbell would receive no new revelation from such an one--no everlasting covenant from the new Jerusalem which was waiting to come down, to establish on earth a great spiritual empire, that the King might appear to Zion in his glory, with all his angels and the ancients of days. The tattered and blood-stained commissions of old Rome were sufficient for the polished divine,--Rome which had made all nations drunk with her spiritual fornications,--Rome which put to death the Son of God when his Israel in blindness rejected him. Between Rome and Jerusalem there was now the great controversy of the God of Israel. Not the old Jerusalem which had traveled from the east to the west, led by the angel of the covenant, up out of the land of Egypt! The new Jerusalem to the earth then, as she is to-day! Ever will she be the new Jerusalem--ever will "old things" be passing away when "the Lord cometh!" And the angel of the west appeared by night to the youth, as he watched in the chamber of his father's house, in a little village in the State of New York. On that charmed night when the invisibles hovered about the earth the angel that stood before him read to the messenger of Messiah the mystic text of his mission: "_Behold, I will send my messenger, and he shall prepare the way before me; and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in; behold he shall come, saith the Lord of Hosts._" CHAPTER VI. AN ANGEL FROM THE CLOUD IS HEARD IN KIRTLAND--THE "DAUGHTER OF THE VOICE." Now there dwelt in Kirtland in those days disciples who feared the Lord. And they "spake often one to another; and the Lord hearkened and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name." "We had been praying," says mother Whitney, "to know from the Lord how we could obtain the gift of the Holy Ghost." "My husband, Newel K. Whitney, and myself, were Campbellites. We had been baptized for the remission of our sins, and believed in the laying on of hands and the gifts of the spirit. But there was no one with authority to confer the Holy Ghost upon us. We were seeking to know how to obtain the spirit and the gifts bestowed upon the ancient saints. "Sister Eliza Snow was also a Campbellite. We were acquainted before the restoration of the gospel to the earth. She, like myself, was seeking for the fullness of the gospel. She lived at the time in Mantua. "One night--it was midnight--as my husband and I, in our house at Kirtland, were praying to the father to be shown the way, the spirit rested upon us and a _cloud_ overshadowed the house. "It was as though we were out of doors. The house passed away from our vision. We were not conscious of anything but the presence of the spirit and the cloud that was over us. "We were wrapped in the cloud. A solemn awe pervaded us. We saw the cloud and we felt the spirit of the Lord. "Then we heard a voice out of the cloud saying: "'Prepare to receive the word of the Lord, for it is coming!' "At this we marveled greatly; but from that moment we knew that the word of the Lord was coming to Kirtland." Now this is an Hebraic sign, well known to Israel after the glory of Israel had departed. It was called by the sacred people who inherited the covenant "the daughter of the voice." Blindness had happened to Israel. The prophets and the seers the Lord had covered, but the "daughter of the voice" was still left to Israel. From time to time a few, with the magic blood of the prophets in them, heard the voice speaking to them out of the cloud. Down through the ages the "daughter of the voice" followed the children of Israel in their dispersions. Down through the ages, from time to time, some of the children of the sacred seed have heard the voice. This is the tradition of the sons and daughters of Judah. It was the "daughter of the voice" that Mother Whitney and her husband heard, at midnight, in Kirtland, speaking to them out of the cloud. Mother Whitney and her husband were of the seed of Israel (so run their patriarchal blessings); it was their gift and privilege to hear the "voice." _He_ was coming now, whose right it is to reign. The throne of David was about to be re-set up and given to the lion of the tribe of Judah. The everlasting King of the new Jerusalem was coming down, with the tens of thousands of his saints. The star of Messiah was traveling from the east to the west. The prophet--the messenger of Messiah's covenant--was about to remove farther westward, towards the place where his Lord in due time will commence his reign, which shall extend over all the earth. This was the meaning of that vision of the "cloud" in Kirtland, at midnight, overshadowing the house of Newel K. Whitney; this the significance of the "voice" which spoke out of the cloud, saying: "Prepare to receive the word of the Lord, for it is coming!" The Lord of Hosts was about to make up his jewels for the crown of his appearing; and there were many of those jewels already in the West. CHAPTER VII. AN ISRAEL PREPARED BY VISIONS, DREAMS AND ANGELS--INTERESTING AND MIRACULOUS STORY OF PARLEY P. PRATT--A MYSTIC SIGN OF MESSIAH IN THE HEAVENS--THE ANGEL'S WORDS FULFILLED. The divine narrative leads directly into the personal story of Parley P. Pratt. He it was who first brought the Mormon mission west. He it was who presented the Book of Mormon to Sidney Rigdon, and converted him to the new covenant which Jehovah was making with a latter-day Israel. Parley P. Pratt was one of the earliest of the new apostles. By nature he was both poet and prophet. The soul of prophesy was born in him. In his lifetime he was the Mormon Isaiah. All his writings were Hebraic. He may have been of Jewish blood. He certainly possessed the Jewish genius, of the prophet order. It would seem that the spirit of this great latter-day work could not throw its divine charms around the youthful prophet, who had been raised up to open a crowning spiritual dispensation, without peculiarly affecting the spiritual minded everywhere--both men and women. It is one of the remarkable facts connected with the rise of Mormonism in the age that, at about the time Joseph Smith was receiving the administration of angels, thousands both in America and Great Britain were favored with corresponding visions and intuitions. Hence, indeed, its success, which was quite as astonishing as the spiritual work of the early Christians. One of the first manifestations was that of earnest gospel-seekers having visions of the elders before they came, and recognizing them when they did come bearing the tidings. Many of the sisters, as well as the brethren, can bear witness of this. This very peculiar experience gave special significance to one of the earliest hymns, sung by the saints, of the angel who "came down from the mansions of glory" with "the fullness of Jesus's gospel," and also the "covenant to gather his people," the refrain of which was, "O! Israel! O! Israel! in all your abidings, Prepare for your Lord, when you hear these glad tidings." An Israel had been prepared in all their "abidings," by visions and signs, like sister Whitney, who heard the voice of the angel, from the cloud, bidding her prepare for the coming word of the Lord. Parley P. Pratt was the elder who fulfilled her vision, and brought the word of the Lord direct from Joseph to Kirtland. And Parley himself was one of an Israel who had been thus mysteriously prepared for the great latter-day mission, of which he became so marked an apostle. Before he reached the age of manhood, Parley had in his native State (N.Y.) met with reverses in fortune so serious as to change the purposes of his life. "I resolved," he says, "to bid farewell to the civilized world, where I had met with little else but disappointment, sorrow and unrewarded toil; and where sectarian divisions disgusted, and ignorance perplexed me,--and to spend the remainder of my days in the solitudes of the great West, among the natives of the forest." In October, 1826, he took leave of his friends and started westward, coming at length to a small settlement about thirty miles west of Cleveland, in the State of Ohio. The country was covered with a dense forest, with only here and there a small opening made by the settlers, and the surface of the earth was one vast scene of mud and mire. Alone, in a land of strangers, without home or money, and not yet twenty years of age, he became somewhat discouraged, but concluded to stop for the winter. In the spring he resolved to return to his native State, for there was one at home whom his heart had long loved and from whom he would not have been separated, except by misfortune. But with her, as his wife, he returned to Ohio, the following year, and made a home on the lands which he cleared with his own hands. [1] Eighteen months thereafter Sidney Rigdon came into the neighborhood, as a preacher. With this reformer Parley associated himself in the ministry, and organized a society of disciples. But Parley was not satisfied with even the ancient _gospel form_ without the power. At the commencement of 1830, the very time the Mormon Church was organized, he felt drawn out in an extraordinary manner to search the prophets, and to pray for an understanding of the same. His prayers were soon answered, even beyond his expectations. The prophesies were opened to his view. He began to understand the things which were about to transpire. The restoration of Israel, the coming of Messiah, and the glory that should follow. Being now "moved upon by the Holy Ghost" to travel about preaching the gospel "without purse or scrip," in August, 1830, he closed his worldly business and bid adieu to his wilderness home, which he never saw afterwards. "Arriving at Rochester," he says, "I informed my wife that, notwithstanding our passage being paid through the whole distance, yet I must leave the boat and her to pursue her passage to her friends, while I would stop awhile in this region. Why, I did not know; but so it was plainly manifest by the spirit to me. "I said to her, we part for a season; go and visit our friends in our native place; I will come soon, but how soon I know not; for I have a work to do in this region of country, and what it is, or how long it will take to perform it, I know not; but I will come when it is performed. "My wife would have objected to this, but she had seen the hand of God so plainly manifest in his dealings with me many times, that she dared not oppose the things manifested to me by his spirit. She, therefore, consented; and I accompanied her as far as Newark, a small town upwards of one hundred miles from Buffalo, and then took leave of her, and of the boat. "It was early in the morning, just at the dawn of day; I walked ten miles into the country, and stopped to breakfast with a Mr. Wells. I proposed to preach in the evening. Mr. Wells readily accompanied me through the neighborhood to visit the people, and circulate the appointment. "We visited an old Baptist deacon, by the name of Hamlin. After hearing of our appointment for the evening, he began to tell of a book, a strange book, a very strange book, in his possession, which had been just published. This book, he said, purported to have been originally written on plates, either of gold or brass, by a branch of the tribes of Israel; and to have been discovered and translated by a young man near Palmyra, in the State of New York, by the aid of visions, or the ministry of angels. "I inquired of him how or where the book was to be obtained. He promised me the perusal of it, at his house the next day, if I would call. I felt a strange interest in the book. "Next morning I called at his house, where for the first time my eyes beheld the Book of Mormon,--that book of books--that record which reveals the antiquities of the 'new world' back to the remotest ages, and which unfolds the destiny of its people and the world, for all time to come." As he read, the spirit of the Lord was upon him, and he knew and comprehended that the book was true; whereupon he resolved to visit the young man who was the instrument in bringing forth this "marvelous work." Accordingly he visited the village of Palmyra, and inquired for the residence of Mr. Joseph Smith, which he found some two or three miles from the village. As he approached the house, at the close of the day, he overtook a man driving some cows, and inquired of him for "Mr. Joseph Smith, the translator of the Book of Mormon." This man was none other than Hyrum, Joseph's brother, who informed him that Joseph then resided in Pennsylvania, some one hundred miles distant. That night Parley was entertained by Hyrum, who explained to him much of the great Israelitish mission just opening to the world. In the morning he was compelled to take leave of Hyrum, the brother, who at parting presented him with a copy of the Book of Mormon. He had not then completed its perusal, and so after traveling on a few miles he stopped to rest and again commenced to read the book. To his great joy he found that Jesus Christ, in his glorified resurrected body, had appeared to the "remnant of Joseph" on the continent of America, soon after his resurrection and ascension into heaven; and that he also administered, in person, to the ten lost tribes; and that through his personal ministry in these countries his gospel was revealed and written in countries and among nations entirely unknown to the Jewish apostles. Having rested awhile and perused the sacred book by the roadside, he again walked on. After fulfilling his appointments, he resolved to preach no more until he had duly received a "commission from on high." So he returned to Hyrum, who journeyed with him some twenty-five miles to the residence of Mr. Whitmer, in Seneca County, who was one of the "witnesses" of the Book of Mormon, and in whose chamber much of the book was translated. He found the little branch of the church in that place "full of joy, faith, humility and charity." They rested that night, and on the next day (the 1st of September, 1830), Parley was baptized by Oliver Cowdery, who, with the prophet Joseph, had been ordained "under the hands" of the angel John the Baptist to this ministry,--the same John who baptized Jesus Christ in the River Jordan. A meeting of these primitive saints was held the same evening, when Parley was confirmed with the gift of the Holy Ghost, and ordained an elder of the church. Feeling now that he had the true authority to preach, he commenced his new ministry under the authority and power which the angels had conferred. "The Holy Ghost," he says, "came upon me mightily. I spoke the word of God with power, reasoning out of the scriptures and the Book of Mormon. The people were convinced, overwhelmed with tears, and came forward expressing their faith, and were baptized." The mysterious object for which he took leave of his wife was realized, and so he pursued his journey to the land of his fathers, and of his boyhood. He now commenced his labors in good earnest, daily addressing crowded audiences; and soon he baptized his brother Orson, a youth of nineteen, but to-day a venerable apostle--the Paul of Mormondom. It was during his labors in these parts, in the Autumn of 1830, that he saw a very singular and extraordinary sign in the heavens. He had been on a visit to the people called Shakers, at New Lebanon, and was returning on foot, on a beautiful evening of September. The sky was without a cloud; the stars shone out beautifully, and all nature seemed reposing in quiet, as he pursued his solitary way, wrapt in deep meditations on the predictions of the holy prophets; the signs of the times; the approaching advent of the Messiah to reign on the earth, and the important revelations of the Book of Mormon, when his attention was aroused by a sudden appearance of a brilliant light which shone around him "above the brightness of the sun." He cast his eyes upwards to inquire from whence the light came, when he perceived a long chain of light extending in the heavens, very bright and of a deep fiery red. It at first stood stationary in a horizontal position; at length bending in the centre, the two ends approached each other with a rapid movement so as to form an exact square. In this position it again remained stationary for some time, perhaps a minute, and then again the ends approached each other with the same rapidity, and again ceased to move, remaining stationary, for perhaps a minute, in the form of a compass. It then commenced a third movement in the same manner, and closed like the closing of a compass, the whole forming a straight line like a chain doubled. It again remained stationary a minute, and then faded away. "I fell upon my knees in the street," he says, "and thanked the Lord for so marvelous a sign of the coming of the Son of Man. Some persons may smile at this, and say that all these exact movements were by chance; but for my part I could as soon believe that the alphabet would be formed by chance and be placed so as to spell my name, as to believe that these signs (known only to the wise) could be formed and shown forth by chance." Parley now made his second visit to the prophet, who had returned from Pennsylvania to his father's residence in Manchester, near Palmyra, and here had the pleasure of seeing him for the first time. It was now October, 1830. A revelation had been given through the mouth of the prophet in which elders Oliver Cowdery, Peter Whitmer, Tiber Peterson and Parley P. Pratt were appointed to go into the wilderness through the Western States, and to the Indian Territory. These elders journeyed until they came to the spiritual pastorate of Sydney Rigdon, in Ohio. He received the elders cordially, and Parley presented his former friend and instructor with the Book of Mormon, and related to him the history of the same. "The news of our coming," says Parley, "was soon noised abroad, and the news of the discovery of the Book of Mormon and the marvelous events connected with it. The interest and excitement now became general in Kirtland, and in all the region round about. The people thronged us night and day, insomuch that we had no time for rest or retirement. Meetings were convened in different neighborhoods, and multitudes came together soliciting our attendance; while thousands flocked about us daily, some to be taught, some for curiosity, some to obey the gospel, and some to dispute or resist it. "In two or three weeks from our arrival in the neighborhood with the news, we had baptized one hundred and twenty-seven souls; and this number soon increased to one thousand. The disciples were filled with joy and gladness; while rage and lying was abundantly manifested by gainsayers. Faith was strong, joy was great, and persecution heavy. "We proceeded to ordain Sidney Rigdon, Isaac Morley, John Murdock, Lyman Wight, Edward Partridge, and many others to the ministry; and leaving them to take care of the churches, and to minister the gospel, we took leave of the saints, and continued our journey." Thus was fulfilled the vision of "Mother Whitney." Kirtland had heard the "word of the Lord." The angel that spoke from the cloud, at midnight, in Kirtland, was endowed with the gift of prophesy. The "daughter of the voice" which followed Israel down through the ages was potent still--was still an oracle to the children of the covenant. Footnotes: 1. She died in the early persecution of the church, and when Parley was in prison for the gospel's sake her spirit visited and comforted him. CHAPTER VIII. WAR OF THE INVISIBLE POWERS--THEIR MASTER--JEHOVAH'S MEDIUM. "You have prayed me here! Now what do you want of me?" The Master had come! But who was he? Whence came he? Good or evil? Whose prayers had been answered? -- There was in Kirtland a controversy between the powers of good and evil, for the mastery. Powers good and evil it would seem to an ordinary discernment. Certainly powers representing two sources. This was the prime manifestation of the new dispensation. This contention of the invisibles for a foothold among mortals. A Mormon iliad! for such it is! It is the epic of two worlds, in which the invisibles, with mortals, take their respective parts. And now it is the dispensation of the fullness of times! Now all the powers visible and invisible contend for the mastery of the earth in the stupendous drama of the last days. This is what Mormonism means. It is a war of the powers above and below to decide who shall give the next civilization to earth; which power shall incarnate that supreme civilization with its spirit and genius. Similar how exactly this has been repeated since Moses and the magicians of Egypt, and Daniel and the magicians of Babylon, contended. One had risen up in the august name of Jehovah. Mormonism represents the powers invisible of the Hebrew God. Shall Jehovah reign in the coming time? Shall he be the Lord God omnipotent? This, in its entirety, is the Mormon problem. Joseph is the prophet of that stupendous question, to be decided in this grand controversy of the two worlds--this controversy of mortals and immortals! There are lords many and gods many, but to the prophet and his people there is but one God--Jehovah is his name. A Mormon iliad, nothing else; and a war of the invisibles--a war of spiritual empires. That war was once in Kirtland, when the first temple of a new civilization rose, to proclaim the supreme name of the God of Israel. No sooner had the Church of Latter-day Saints been established in the West than remarkable spiritual manifestations appeared. This was exactly in accordance with the faith and expectations of the disciples; for the promise to them was that these signs should follow the believer. But there was a power that the saints could not understand. That it was a power from the invisible world all readily discerned. An influence both strange and potent! The power which was not comprehended was greater, for the time, in its manifestations, than the spirit which the disciples better understood. These spiritual manifestations occurred remarkably at the house of Elder Whitney, where the saints met often to speak one to the other, and to pray for the power. The power had come! It was in the house which had been overshadowed by the magic cloud at midnight, out of which the angel had prophesied of the coming of the word of the Lord. The Lord had come! His word was given. But which Lord? and whose word? That was the question in that hour of spiritual controversy. Similar manifestations were also had in other branches of the church; and they were given at those meetings called "testimony meetings." At these the saints testified one to the other of the "great work of God in the last days," and magnified the gifts of the spirit. But there were two kinds of gifts and two kinds of spirits. Some of these manifestations were very similar to those of "modern spiritualism." Especially was this the case with what are styled physical manifestations. Others read revelations from their hands; holding them up as a book before them. From this book they read passages of new scriptures. Books of new revelations had been unsealed. In letters of light and letters of gold, writing appeared to their vision, on the hands of these "mediums." What was singular and confounding to the elders was that many, who could neither read nor write, while under "the influence," uttered beautiful language extemporaneously. At this these "mediums" of the Mormon Church (twenty years before our "modern mediums" were known), would exclaim concerning the "power of God" manifested through them; challenging the elders, after the spirit had gone out of them, with their own natural inability to utter such wonderful sayings, and do such marvelous things. As might be expected the majority of these "mediums" were among the sisters. In modern spiritual parlance, they were more "inspirational." Indeed for the manifestation of both powers the sisters have always been the "best mediums" (adopting the descriptive epithet now so popular and suggestive). And this manifestation of the "two powers" in the church followed the preaching of the Mormon gospel all over the world, especially in America and Great Britain. It was God's spell and the spell of some other spiritual genius. Where the one power was most manifested, there it was always found that the power from the "other source" was about equally displayed. So abounding and counterbalancing were these two powers in nearly all the branches of the church in the early rise of Mormonism, in America and Great Britain, that spiritual manifestations became regarded very generally as fire that could burn as well as bless and build up the work of God. An early hymn of the dispensation told that "the great prince of darkness was mustering his forces;" that a battle was coming "between the two kingdoms;" that the armies were "gathering round," and that they would "soon in close battle be found." To this is to be attributed the decline of spiritual gifts in a later period in the Mormon Church, for the "spirits" were poured out so abundantly that the saints began to fear visions, and angels, and prophesy, and the "speaking in tongues." Thus the sisters, who ever are the "best mediums" of spiritual gifts in the church, have, in latter years, been shorn of their glory. But the gifts still remain with them; and the prophesy is that some day, when there is sufficient wisdom combined with faith, more than the primitive power will be displayed, and the angels will daily walk and talk with the people of God. But in Kirtland in that day there was the controversy of the invisibles. -- It was in the beginning of the year 1831 that a sleigh drove into the little town of Kirtland. There were in it a man and his wife with her girl, and a man servant driving. They seemed to be travelers, and to have come a long distance rather than from a neighboring village; indeed they had come from another State; hundreds of miles from home now; far away in those days for a man to be thus traveling in midwinter with his wife. But they were not emigrants; at least seemingly not such; certainly not emigrants of an ordinary kind. No caravan followed in their wake with merchandise for the western market, nor a train of goods and servants to make a home in a neighboring State. A solitary sleigh; a man with his wife and two servants; a solitary sleigh, and far from home. That they were not fugitives was apparent in the manly boldness of the chief personage and the somewhat imperial presence of the woman by his side. This personal air of confidence, and a certain conscious importance, were quite marked in both, especially in the man. They were two decided personages come West. Some event was in their coming. This much the observer might at once have concluded. There was thus something of mystery about the solitary sleigh and its occupants. A chariot with a destiny in it--a very primitive chariot of peace, but a chariot with a charm about it. The driver might have felt akin to the boatman who embarked with the imperial Roman: "Fear not--Caesar is in thy boat!" The sleigh wended its course through the streets of Kirtland until it came to the store of Messrs. Gilbert & Whitney, merchants. There it stopped. Leaping from the primitive vehicle the personage shook himself lightly, as a young lion rising from his restful attitude; for the man possessed a royal strength and a magnificent physique. In age he was scarcely more than twenty-five; young, but with the stamp of one born to command. Leaving his wife in the sleigh, he walked, with a royal bearing and a wonderfully firm step, straight into the store of Gilbert & Whitney. His bearing could not be other. He planted his foot as one who never turned back--as one destined to make a mark in the great world at his every footfall. He had come to Kirtland as though to possess it. Going up to the counter where stood the merchant Whitney, he tapped him with hearty affection on the shoulder as he would have done to a long separated brother or a companion of by-gone years. There was the magnetism of love in his very touch. Love was the wondrous charm that the man carried about him. "Well, Brother Whitney, how do you do?" was his greeting. "You have the advantage of me," replied Whitney, wondering who his visitor could be. "I could not call you by name." "I am Joseph, the prophet!" It was like one of old making himself known to his brethren--"I am Joseph, your brother!" "Well, what do you want of me?" Joseph asked with a smile; and then with grave solicitude added: "You have prayed me here, now what do you want of me? The Lord would not let me sleep at nights; but said, up and take your wife to Kirtland!" An archangel's coming would not have been a greater event to the saints than the coming of Joseph the prophet. Leaving his store and running across the road to his house, Elder Whitney exclaimed: "Who do you think was in that sleigh at the store?" "Well, I don't know," replied Sister Whitney. "Why, it is Joseph and his wife. Where shall we put them?" Then came to the mind of Sister Whitney the vision of the cloud that had overshadowed her house at midnight, and the words of the angel who had spoken from the pavilion of his hidden glory. The vision had now to them a meaning and fulfillment indeed. The sister and her husband who had heard the "voice" felt that "the word of the Lord" was to be given to Kirtland in their own dwelling and under the very roof thus hallowed. One-half of the house was immediately set apart for the prophet and his wife. The sleigh drove up to the door and Joseph entered with Emma--the "elect lady" of the church--and they took up their home in the little city which, with his presence, was now Zion. It was the controversy of these two powers in the churches in the West which had called Joseph to Kirtland in the opening of the year 1831. The church in the State of New York--its birthplace--had been commanded by revelation to move West, but Joseph hastened ahead with his wife, as we have seen. He had been troubled at nights in his visions. He had seen Elder Whitney and his wife and the good saints praying for his help. This is how he had known "Brother Whitney" at sight; for Joseph on such occasions saw all things before him as by a map unfolded to his view. "Up and take your wife to Kirtland," "the Lord" had commanded. And he had come. The church, from the State of New York, followed him the ensuing May. The master spirit was in Kirtland now. All spirits were subject to him. That was one ruling feature of his apostleship. He held the keys of the dispensation. He commanded and the very invisibles obeyed. _They_ also recognized the master spirit. He was only subject to the God of Israel. "Peace, be still!" the master commanded, and the troubled waters of Kirtland were at peace. There in the chamber which Sister Whitney consecrated to the prophet the great revelation was given concerning the tests of spirits. There also many of the revelations were given, some of which form part of the book of doctrine and covenants. The chamber was thereafter called the translating room. Perchance the mystic cloud often overshadowed that house, but the angel of the new covenant could now enter and speak face to face with mortal; for Jehovah's prophet dwelt there. To him the heavens unveiled, and the archangels of celestial spheres appeared in their glory and administered to him. Wonderful, indeed, if this be true, of which there is a cloud of witnesses; and more wonderful still if hosts of angels, good and bad, have come to earth since that day, converting millions to an age of revelation, unless one like unto Joseph has indeed unlocked the new dispensation with an Elijah's keys of power! CHAPTER IX. ELIZA R. SNOW'S EXPERIENCE--GLIMPSES OF THE LIFE AND CHARACTER OF JOSEPH SMITH--GATHERING OF THE SAINTS. "In the autumn of 1829," says Eliza R. Snow, the high priestess, "the tidings reached my ears that God had spoken from the heavens; that he had raised up a prophet, and was about to restore the fullness of the gospel with all its gifts and powers. "During my brief association with the Campbellite church, I was deeply interested in the study of the ancient prophets, in which I was assisted by the erudite Alexander Campbell himself, and Walter Scott, whose acquaintance I made,--but more particularly by Sidney Rigdon, who was a frequent visitor at my father's house. "But when I heard of the mission of the prophet Joseph I was afraid it was not genuine. It was just what my soul had hungered for, but I thought it was a hoax. "However, I improved the opportunity and attended the first meeting within my reach. I listened to the testimonials of two of the witnesses of the Book of Mormon. Such impressive testimonies I had never before heard. To hear men testify that they had seen a holy angel--that they had listened to his voice, bearing testimony of the work that was ushering in a new dispensation; that the fullness of the gospel was to be restored and that they were commanded to go forth and declare it, thrilled my inmost soul. "Yet it must be remembered that when Joseph Smith was called to his great mission, more than human power was requisite to convince people that communication with the invisible world was possible. He was scoffed at, ridiculed and persecuted for asserting that he had received a revelation; now the world is flooded with revelations. "Early in the spring of 1835, my eldest sister, who, with my mother was baptized in 1831, by the prophet, returned home from a visit to the saints in Kirtland, and reported of the faith and humility of those who had received the gospel as taught by Joseph,--the progress of the work, the order of the organization of the priesthood and the frequent manifestations of the power of God. "The spirit bore witness to me of the truth. I felt that I had waited already a little too long to see whether the work was going to 'flash in the pan' and go out. But my heart was now fixed; and I was baptized on the 5th of April, 1835. From that day to this I have not doubted the truth of the work. "In December following I went to Kirtland and realized much happiness in the enlarged views and rich intelligence that flowed from the fountain of eternal truth, through the inspiration of the Most High. "I was present on the memorable event of the dedication of the temple, when the mighty power of God was displayed, and after its dedication enjoyed many refreshing seasons in that holy sanctuary. Many times have I witnessed manifestations of the power of God, in the precious gifts of the gospel,--such as speaking in tongues, the interpretation of tongues, prophesying, healing the sick, causing the lame to walk, the blind to see, the deaf to hear, and the dumb to speak. Of such manifestations in the church I might relate many circumstances. "In the spring I taught a select school for young ladies, boarding in the family of the prophet, and at the close of the term returned to my father's house, where my friends and acquaintances flocked around me to inquire about the 'strange people' with whom I was associated. I was exceedingly happy in testifying of what I had both seen and heard, until the 1st of January, 1837, when I bade a final adieu to the home of my youth, to share the fortunes of the people of God. "On my return to Kirtland, by solicitation, I took up my residence in the family of the prophet, and taught his family school. "Again I had ample opportunity of judging of his daily walk and conversation, and the more I made his acquaintance, the more cause I found to appreciate him in his divine calling. His lips ever flowed with instruction and kindness; but, although very forgiving, indulgent and affectionate in his nature, when his godlike intuition suggested that the good of his brethren, or the interests of the kingdom of God demanded it, no fear of censure, no love of approbation, could prevent his severe and cutting rebukes. "His expansive mind grasped the great plan of salvation, and solved the mystic problem of man's destiny; he was in possession of keys that unlocked the past and the future, with its successions of eternities; yet in his devotions he was as humble as a little child. Three times a day he had family worship; and these precious seasons of sacred household service truly seemed a foretaste of celestial happiness." Thus commenced that peculiar and interesting relationship between the prophet and the inspired heroine who became his celestial bride, and whose beautiful ideals have so much glorified celestial marriage. There were also others of our Mormon heroines who had now gathered to the West to build up Zion, that their "King might appear in his glory." Among them was that exalted woman--so beloved and honored in the Mormon church--the life-long wife of Heber C. Kimball. There were also Mary Angel, and many apostolic women from New England, who have since stood, for a generation, as pillars in the latter-day kingdom. We shall meet them hereafter. And the saints, as doves flocking to the window of the ark of the new covenant, gathered to Zion. They came from the East and the West and the North and the South. Soon the glad tidings were conveyed to other lands. Great Britain "heard the word of the Lord," borne there by apostles Heber C. Kimball, Orson Hyde and Willard Richards, and others. Soon also the saints began to gather from the four quarters of the earth; and those gatherings have increased until more than a hundred thousand disciples--the majority of them women--have come to America, as their land of promise, to build up thereon the Zion of the last days. CHAPTER X. THE LATTER-DAY ILIAD--REPRODUCTION OF THE GREAT HEBRAIC DRAMA--THE MEANING OF THE MORMON MOVEMENT IN THE AGE. It was "a gathering dispensation." A strange religion indeed, that meant something more than faith and prayers and creeds. An empire-founding religion, as we have said,--this religion of a latter-day Israel. A religion, in fact, that meant all that the name of "Latter-day Israel" implies. The women who did their full half in founding Mormondom, comprehended, as much as did their prototypes who came up out of Egypt, the significance of the name of Israel. Out of Egypt the seed of promise, to become a peculiar people, a holy nation, with a distinctive God and a distinctive destiny. Out of modern Babylon, to repeat the same Hebraic drama in the latter age. A Mormon iliad in every view; and the sisters understanding it fully. Indeed perhaps they have best understood it. Their very experience quickened their comprehension. The cross and the crown of thorns quicken the conception of a crucifixion. The Mormon women have borne the cross and worn the crown of thorns for a full lifetime; not in their religion, but in their experience. Their strange destiny and the divine warfare incarnated in their lives, gave them an experience matchless in its character and unparalleled in its sacrifices. The sisters understood their religion, and they counted the cost of their divine ambitions. What that cost has been to these more than Spartan women, we shall find in tragic stories of their lives, fast unfolding in the coming narrative of their gatherings and exterminations. For the first twenty years of their history the tragedy of the Latter-day Israel was woeful enough to make their guardian angels weep, and black enough in its scenes to satisfy the angriest demons. This part of the Mormon drama began in 1831 with the removal of the church from the State of New York to Kirtland, Ohio, and to Jackson, and other counties in Missouri; and it culminated in the martyrdom of the prophet and his brother at Nauvoo, and the exodus to the Rocky Mountains. In all these scenes the sisters have shown themselves matchless heroines. The following, from an early poem, written by the prophetess, Eliza R. Snow, will finely illustrate the Hebraic character of the Mormon work, and the heroic spirit in which these women entered into the divine action of their lives: My heart is fix'd--I know in whom I trust. 'Twas not for wealth--'twas not to gather heaps Of perishable things--'twas not to twine Around my brow a transitory wreath, A garland decked with gems of mortal praise, That I forsook the home of childhood; that I left the lap of ease--the halo rife With friendship's richest, soft, and mellow tones; Affection's fond caresses, and the cup O'erflowing with the sweets of social life, With high refinement's golden pearls enrich'd. Ah, no! A holier purpose fir'd my soul; A nobler object prompted my pursuit. Eternal prospects open'd to my view, And hope celestial in my bosom glow'd. God, who commanded Abraham to leave His native country, and to offer up On the lone altar, where no eye beheld But that which never sleeps, an only son, Is still the same; and thousands who have made A covenant with him by sacrifice, Are bearing witness to the sacred truth-- Jehovah speaking has reveal'd his will. The proclamation sounded in my ear-- It reached my heart--I listen'd to the sound-- Counted the cost, and laid my earthly all Upon the altar, and with purpose fix'd Unalterably, while the spirit of Elijah's God within my bosom reigns, Embrac'd the everlasting covenant, And am determined now to be a saint, And number with the tried and faithful ones, Whose race is measured with their life; whose prize Is everlasting, and whose happiness Is God's approval; and to whom 'tis more Than meat and drink to do his righteous will. * * * * Although to be a saint requires A noble sacrifice--an arduous toil-- A persevering aim; the great reward Awaiting the grand consummation will Repay the price, however costly; and The pathway of the saint the safest path Will prove; though perilous--for 'tis foretold, All things that can be shaken, God will shake; Kingdoms and governments, and institutes, Both civil and religious, must be tried-- Tried to the core, and sounded to the depth. Then let me be a saint, and be prepar'd For the approaching day, which like a snare Will soon surprise the hypocrite--expose The rottenness of human schemes--shake off Oppressive fetters--break the gorgeous reins Usurpers hold, and lay the pride of man-- The pride of nations, low in dust! And there was in these gatherings of our latter-day Israel, like as in this poem, a tremendous meaning. It is of the Hebrew significance and genius rather than of the Christian; for Christ is now Messiah, King of Israel, and not the Babe of Bethlehem. Mormondom is no Christian sect, but an Israelitish nationality, and even woman, the natural prophetess of the reign of peace, is prophesying of the shaking of "kingdoms and governments and all human institutions." The Mormons from the beginning well digested the text to the great Hebrew drama, and none better than the sisters; here it is: "Now the Lord had said unto Abram, get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee; "And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing; "And I will bless them that bless thee, and curse him that curseth thee; and in thee shall all families of the earth be blessed." And so, for now nearly fifty years, this Mormon Israel have been getting out of their native countries, and from their kindred, and from their father's house unto the gathering places that their God has shown them. But they have been driven from those gathering places from time to time; yes, driven farther west. There was the land which God was showing them. At first it was too distant to be seen even by the eye of faith. Too many thousands of miles even for the Spartan heroism of the sisters; too dark a tragedy of expulsions and martyrdoms; and too many years of exoduses and probations. The wrath of the Gentiles drove them where their destiny led them--to the land which God was showing them. And for the exact reason that the patriarchal Abraham and Sarah were commanded to get out of their country and from their kindred and their father's house, so were the Abrahams and Sarahs of our time commanded by the same God and for the same purpose. "I will make of thee a great nation." "And I will make my covenant between me and thee, and I will multiply thee exceedingly." "And thou shalt be a father of many nations." "And I will establish my covenant between me and thee and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and thy seed after thee." To fulfill this in the lives of these spiritual sons and daughters of Abraham and Sarah, the gathering dispensation was brought in. These Mormons have gathered from the beginning that they might become the fathers and mothers of a nation, and that through them the promises made to the Abrahamic fathers and mothers might be greatly fulfilled. This is most literal, and was well understood in the early rise of the church, long before polygamy was known. Yet who cannot now see that in such a patriarchal covenant was the very overture of patriarchal marriage--or polygamy. So in the early days quite a host of the daughters of New England--earnest and purest of women--many of them unmarried, and most of them in the bloom of womanhood--gathered to the virgin West to become the mothers of a nation, and to build temples to the name of a patriarchal God! CHAPTER XI. THE LAND OF TEMPLES--AMERICA THE NEW JERUSALEM--DARING CONCEPTION OF THE MORMON PROPHET--FULFILLMENT OF THE ABRAHAMIC PROGRAMME--WOMAN TO BE AN ORACLE OF JEHOVAH. Two thousand years had nearly passed since the destruction of the temple of Solomon; three thousand years, nearly, since that temple of the old Jerusalem was built. Yet here in America in the nineteenth century, _among the Gentiles_, a modern Israel began to rear temples to the name of the God of Israel! Temples to be reared to his august name in every State on this vast continent! Thus runs the Mormon prophesy. All America, the New Jerusalem of the last days! All America for the God of Israel! What a conception! Yet these daughters of Zion perfectly understood it nearly fifty years ago. Joseph was indeed a sublime and daring oracle. Such a conception grasped even before he laid the foundation stone of a Zion--that all America is to be the New Jerusalem of the world and of the future--was worthy to make him the prophet of America. Zion was not a county in Missouri, a city in Ohio or Illinois; nor is she now a mere embryo State in the Rocky Mountains. Kirtland was but a "stake of Zion" where the first temple rose. Jackson county is the enchanted spot where the "centre stake" of Zion is to be planted, and the grand temple reared, by-and-by. Nauvoo with its temple was another stake. Utah also is but a stake. Here we have already the temple of St. George, and in Salt Lake City a temple is being built which will be a Masonic unique to this continent. Perchance it will stand in the coming time scarcely less a monument to the name of its builder--Brigham Young--than the temple of Old Jerusalem has been to the name of Solomon. But all America is the world's New Jerusalem! With this cardinal conception crowding the soul of the Mormon prophet, inspired by the very archangels of Israel, what a vast Abrahamic drama opened to the view of the saints in Kirtland when the first temple lifted its sacred tower to the skies! The archangels of Israel had come down to fulfill on earth the grand Abrahamic programme. The two worlds--the visible and the invisible--were quickly engaging in the divine action, to consummate, in this "dispensation of the fullness of times," the promises made unto the fathers. And all America for the God of Israel. There is method in Mormonism--method infinite. Mormonism is Masonic. The God of Israel is a covenant maker; the crown of the covenant is the temple. But woman must not be lost to view in our admiration of the prophet's conceptions. How stands woman in the grand temple economy, as she loomed up in her mission, from the house of the Lord in Kirtland? The apostles and elders laid the foundations, raised the arches, and put on the cap stone; but it was woman that did the "inner work of the temple." George A. Smith hauled the first load of rock; Heber C. Kimball worked as an operative mason, and Brigham Young as a painter and glazier in the house; but the sisters wrought on the "veils of the temple." Sister Polly Angel, wife of Truman O. Angel, the church architect, relates that she and a band of sisters were working on the "veils," one day, when the prophet and Sidney Rigdon came in. "Well, sisters," observed Joseph, "you are always on hand. The sisters are always first and foremost in all good works. Mary was first at the resurrection; and the sisters now are the first to work on the inside of the temple." 'Tis but a simple incident, but full of significance. It showed Joseph's instinctive appreciation of woman and her mission. Her place was _inside_ the temple, and he was about to put her there,--a high priestess of Jehovah, to whose name he was building temples. And wonderfully suggestive was his prompting, that woman was the first witness of the resurrection. Once again woman had become an oracle of a new dispensation and a new civilization. She can only properly be this when a temple economy comes round in the unfolding of the ages. She can only be a legitimate oracle _in_ the temple. When she dares to play the oracle, without her divine mission and anointing, she is accounted in society as a witch, a fortune-teller, a medium, who divines for hire and sells the gift of the invisibles for money. But in the temple woman is a sacred and sublime oracle. She is a prophetess and a high priestess. Inside the temple she cannot but be as near the invisibles as man--nearer indeed, from her finer nature, inside the mystic veil, the emblems of which she has worked upon with her own hands. Of old the oracle had a priestly royalty. The story of Alexander the Great and the oracle of Delphi is famous. The conqueror demanded speech from the oracle concerning his destiny. The oracle was a woman; and womanlike she refused to utter the voice of destiny at the imperious bidding of a mortal. But Alexander knew that woman was inspired--that he held in his grip the incarnated spirit of the temple, and he essayed to drag her to the holy ground where speech was given. "He is invincible!" exclaimed the oracle, in wrath. "The oracle speaks!" cried Alexander, in exultation. The prophetess was provoked to an utterance; woman forced to obey the stronger will of man; but it was woman's inspired voice that sent Alexander through the world a conquering destiny. And the prophet of Mormondom knew that woman is, by the gifts of God and nature, an inspired being. If she was this in the temples of Egypt and Greece, more abundantly is she this in the temples of Israel. In them woman is the medium of Jehovah. This is what the divine scheme of the Mormon prophet has made her to this age; and she began her great mission to the world in the temple at Kirtland. But this temple-building of the Mormons has a vaster meaning than the temples of Egypt, the oracles of Greece, or the cathedrals of the Romish Church. It is the vast Hebrew iliad, begun with Abraham and brought down through the ages, in a race still preserved with more than its original quality and fibre; and in a God who is raising up unto Abraham a mystical seed of promise, a latter-day Israel. Jehovah is a covenant-maker. "And I will make with Israel a new and everlasting covenant," is the text that Joseph and Brigham have been working upon. Hence this temple building in America, to fulfill and glorify the new covenant of Israel. The first covenant was made with Abraham and the patriarchs _in the East_. The greater and the everlasting covenant will restore the kingdom to Israel. That covenant has been made _in the West_, with these veritable children of Abraham. God has raised up children unto Abraham to fulfill the promises made to him. This is Mormonism. The West is the future world. Yet how shall there be the new civilization without its distinctive temples? Certainly there shall be no Abrahamic dispensation and covenant unless symbolized by temples raised to the name of the God of Israel! All America, then, is Zion! A hundred temples lifting their towers to the skies in the world's New Jerusalem. Temples built to the name of the God of Israel. Mark this august wonder of the age; the Mormons build not temples to the name of Jesus, but to the name of Jehovah--not to the Son, but to the Father. The Hebrew symbol is not the cross, but the sceptre. The Hebrews know nothing of the cross. It is the symbol of heathenism, whence Rome received her signs and her worship. Rome adopted the cross and she has borne it as her mark. She never reared her cathedrals to the name of the God of Israel, nor has she taught the nations to fear his name. Nor has she prophesied of the New Jerusalem of the last days, which must supersede Rome and give the millennial civilization to the world. The reign of Messiah! Temples to the Most High God! The sceptre, not the cross! There is a grand Masonic consistency in the divine scheme of the Mormon prophet, and the sisters began to comprehend the infinite themes of their religion when they worked in the temple at Kirtland, and beheld in the service the glory of Israel's God. CHAPTER XII. ELIZA R. SNOW'S GRAPHIC DESCRIPTION OF THE TEMPLE AND ITS DEDICATION--HOSANNAS TO GOD--HIS GLORY FILLS THE HOUSE. The erection of the Kirtland temple was a leading characteristic of the work of the last dispensation. It was commenced in June, 1833, under the immediate direction of the Almighty, through his servant, Joseph Smith, whom he had called in his boyhood, like Samuel of old, to introduce the fullness of the everlasting gospel. At that time the saints were few in number, and most of them very poor; and, had it not been for the assurance that God had spoken, and had commanded that a house should be built to his name, of which he not only revealed the form, but also designated the dimensions, an attempt towards building that temple, under the then existing circumstances, would have been, by all concerned, pronounced preposterous. Although many sections of the world abounded with mosques, churches, synagogues and cathedrals, built professedly for worship, this was the first instance, for the lapse of many centuries, of God having given a pattern, from the heavens, and manifested by direct revelation how the edifice should be constructed, in order that he might accept and acknowledge it as his own. This knowledge inspired the saints to almost superhuman efforts, while through faith and union they acquired strength. In comparison with eastern churches and cathedrals, this temple is not large, but in view of the amount of available means possessed, a calculation of the cost, at the lowest possible figures, would have staggered the faith of any but Latter-day saints; and it now stands as a monumental pillar. Its dimensions are eighty by fifty-nine feet; the walls fifty feet high, and the tower one hundred and ten feet. The two main halls are fifty-five by sixty-five feet, in the inner court. The building has four vestries in front, and five rooms in the attic, which were devoted to literature, and for meetings of the various quorums of the priesthood. There was a peculiarity in the arrangement of the inner court which made it more than ordinarily impressive--so much so that a sense of sacred awe seemed to rest upon all who entered; not only the saints, but strangers also manifested a high degree of reverential feeling. Four pulpits stood, one above another, in the centre of the building, from north to south, both on the east and west ends; those on the west for the presiding officers of the Melchisidec priesthood, and those on the east for the Aaronic; and each of these pulpits was separated by curtains of white painted canvas, which were let down and drawn up at pleasure. In front of each of these two rows of pulpits, was a sacrament table, for the administration of that sacred ordinance. In each corner of the court was an elevated pew for the singers--the choir being distributed into four compartments. In addition to the pulpit curtains, were others, intersecting at right angles, which divided the main ground-floor hall into four equal sections--giving to each one-half of one set of pulpits. From the day the ground was broken for laying the foundation for the temple, until its dedication on the 27th of March, 1836, the work was vigorously prosecuted. With very little capital except brain, bone and sinew, combined with unwavering trust in God, men, women, and even children, worked with their might; while the brethren labored in their departments, the sisters were actively engaged in boarding and clothing workmen not otherwise provided for--all living as abstemiously as possible so that every cent might be appropriated to the grand object, while their energies were stimulated by the prospect of participating in the blessing of a house built by the direction of the Most High and accepted by him. The dedication was looked forward to with intense interest; and when the day arrived (Sunday, March 27th, 1836), a dense multitude assembled--the temple was filled to its utmost, and when the ushers were compelled to close the doors, the outside congregation was nearly if not quite as large as that within. Four hundred and sixteen elders, including prophets and apostles, with the first great prophets of the last dispensation at their head, were present--men who had been "called of God as was Aaron," and clothed with the holy priesthood; many of them having just returned from missions, on which they had gone forth like the ancient disciples, "without purse or scrip," now to feast for a little season on the sweet spirit of love and union, in the midst of those who had "tasted of the powers of the world to come." At the hour appointed, the assembly was seated, the Melchisidec and Aaronic priesthoods being arranged as follows: West end of the house, Presidents Frederick G. Williams, Joseph Smith, Sr., and William W. Phelps, occupied the first pulpit for the Melchisidec priesthood; Presidents Joseph Smith, Jr., Hyrum Smith and Sidney Rigdon, the second; Presidents David Whitmer, Oliver Cowdry and John Whitmer, the third; the fourth pulpit was occupied by the president of the high-priest's quorum and his councilors, and two choristers. The twelve apostles were on the right, in the highest three seats; the president of the elders, his two councilors and clerk in the seat directly below the twelve. The High Council of Kirtland, consisting of twelve, were on the left, on the first three seats. The fourth seat, and next below the High Council, was occupied by Warren A. Cowdry and Warren Parrish, who officiated as scribes. In the east end of the house, the Bishop of Kirtland--Newel K. Whitney--and his councilors occupied the first pulpit for the Aaronic priesthood; the Bishop of Zion--Edward Partridge--and his councilors, the second; the President of the priests and his councilors, the third; the President of the teachers, and his councilors, and one chorister, the fourth; the High Council of Zion, consisting of twelve councilors, on the right; the President of the deacons, and his councilors, in the next seat below them, and the seven presidents of the seventies, on the left. At nine o'clock, President Sidney Rigdon commenced the services of that great and memorable day, by reading the ninety-sixth and twenty-fourth Psalms; "Ere long the vail will be rent in twain," etc., was sung by the choir, and after President Rigdon had addressed the throne of grace in fervent prayer, "O happy souls who pray," etc., was sung. President Rigdon then read the eighteenth, nineteenth, and twentieth verses of the eighteenth chapter of Matthew, and spoke more particularly from the last-named verse, continuing his eloquent, logical and sublime discourse for two and a half hours. At one point, as he reviewed the toils and privations of those who had labored in rearing the walls of that sacred edifice, he drew tears from many eyes, saying, there were those who had wet those walls with their tears, when, in the silent shades of the night, they were praying to the God of heaven to protect them, and stay the unhallowed hands of ruthless spoilers, who had uttered a prophesy, when the foundation was laid, that the walls should never be erected. In reference to his main subject, the speaker assumed that in the days of the Saviour there were synagogues where the Jews worshipped God; and in addition to those, the splendid temple in Jerusalem; yet when, on a certain occasion, one proposed to follow him, withersoever he went, though heir of all things, he cried out in bitterness of soul, "The foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay his head." From this the speaker drew the conclusion that the Most High did not put his name there, neither did he accept the worship of those who paid their vows and adorations there. This was evident from the fact that they did not receive the Saviour, but thrust him from them, saying, "Away with him! Crucify him! Crucify him!" It was therefore evident that his spirit did not dwell in them. They were the degenerate sons of noble sires, but they had long since slain the prophets and seers, through whom the Lord had revealed himself to the children of men. They were not led by revelation. This, said the speaker, was the grand difficulty--their unbelief in present revelation. He then clearly demonstrated the fact that diversity of, and contradictory opinions did, and would prevail among people not led by present revelation; which forcibly applies to the various religious sects of our own day; and inasmuch as they manifest the same spirit, they must be under the same condemnation with those who were coeval with the Saviour. He admitted there were many houses--many sufficiently large, built for the worship of God, but not one, except this, on the face of the whole earth, that was built by divine revelation; and were it not for this, the dear Redeemer might, in this day of science, intelligence and religion, say to those who would follow him, "The foxes have holes, the birds of the air have nests, but the Son of Man hath not where to lay his head." After the close of his discourse, President Rigdon presented for an expression of their faith and confidence, Joseph Smith, Jr., as prophet, seer and revelator, to the various quorums, and the whole congregation of saints, and a simultaneous rising up followed, in token of unanimous confidence, and covenant to uphold him as such, by their faith and prayers. The morning services were concluded by the choir singing, "Now let us rejoice in the day of salvation," etc. During an intermission of twenty minutes, the congregation remained seated, and the afternoon services opened by singing, "This earth was once a garden place," etc. President Joseph Smith, Jr., addressed the assembly for a few moments, and then presented the first presidency of the church as prophets, seers, and revelators, and called upon all who felt to acknowledge them as such, to manifest it by rising up. All arose. He then presented the twelve apostles who were present, as prophets, seers, and revelators, and special witnesses to all the earth, holding the keys of the kingdom of God, to unlock it, or cause it to be done among them; to which all assented by rising to their feet. He then presented the other quorums in their order, and the vote was unanimous in every instance. He then prophesied to all, that inasmuch as they would uphold these men in their several stations (alluding to the different quorums in the church), the Lord would bless them, "yea, in the name of Christ, the blessings of heaven shall be yours; and when the Lord's anointed shall go forth to proclaim the word, bearing testimony to this generation, if they receive it they shall be blest; but if not, the judgments of God will follow close upon them, until that city or that house which rejects them, shall be left desolate." The hymn commencing with "How pleased and blest was I," was sung, and the following dedicatory prayer offered by the prophet, Joseph Smith: "Thanks be to thy name, O Lord God of Israel, who keepest covenant and showest mercy unto thy servants who walk uprightly before thee, with all their hearts; thou who hast commanded thy servants to build a house to thy name in this place. And now thou beholdest, O Lord, that thy servants have done according to thy commandment. And now we ask thee, Holy Father, in the name of Jesus Christ, the son of thy bosom, in whose name alone salvation can be administered to the children of men, we ask thee, O Lord, to accept of this house, the workmanship of the hands of us, thy servants, which thou didst command us to build; for thou knowest that we have done this work through great tribulation; and out of our poverty we have given of our substance, to build a house to thy name, that the Son of Man might have a place to manifest himself to his people. And as thou hast said in a revelation, given to us, calling us thy friends, saying, 'call your solemn assembly, as I have commanded you; and as all have not faith, seek ye diligently, and teach one another words of wisdom; yea, seek ye out of the best books, words of wisdom; seek learning even by study, and also by faith. Organize yourselves; prepare every needful thing, and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God. That your incomings may be in the name of the Lord, that your outgoings may be in the name of the Lord, that all your salutations may be in the name of the Lord, with uplifted hands to the Most High.' "And now, Holy Father, we ask thee to assist us, thy people, with thy grace, in calling our solemn assembly, that it may be done to thy honor, and to thy divine acceptance. And in a manner that we may be found worthy in thy sight, to secure a fulfillment of the promises which thou hast made unto us, thy people, in the revelations given unto us; that thy glory may rest down upon thy people, and upon this thy house, which we now dedicate to thee, that it may be sanctified and consecrated to be holy, and that thy holy presence may be continually in this house, and that all people who shall enter upon the threshold of the Lord's house may feel thy power, and feel constrained to acknowledge that thou hast sanctified it, and that it is thy house, a place of thy holiness. And do thou grant, Holy Father, that all those who shall worship in this house, may be taught words of wisdom out of the best books, and that they may seek learning even by study, and also by faith, as thou hast said; and that they may grow up in thee, and receive a fullness of the Holy Ghost and be organized according to thy laws, and be prepared to obtain every needful thing; and that this house may be a house of prayer, a house of fasting, a house of faith, a house of glory and of God, even thy house; that all the incomings of thy people, into this house, may be in the name of the Lord; that all the outgoings from this house may be in the name of the Lord; arid that all their salutations may be in the name of the Lord, with holy hands, uplifted to the Most High; and that no unclean thing shall be permitted to come into thy house to pollute it; and when thy people transgress, any of them, they may speedily repent, and return unto thee, and find favor in thy sight, and be restored to the blessings which thou hast ordained to be poured out upon those who shall reverence thee in thy house. And we ask thee, Holy Father, that thy servants may go forth from this house, armed with thy power, and thy name may be upon them, and thy glory be round about them, and thine angels have charge over them; and from this place they may bear exceedingly great and glorious tidings, in truth, unto the ends of the earth, that they may know that this is thy work, and that thou hast put forth thy hand, to fulfill that which thou hast spoken by the mouths of the prophets, concerning the last days. We ask thee, Holy Father, to establish the people that shall worship and honorably hold a name and standing in this thy house, to all generations, and for eternity, that no weapon formed against them shall prosper; that he who diggeth a pit for them shall fall into the same himself; that no combination of wickedness shall have power to rise up and prevail over thy people upon whom thy name shall be put in this house; and if any people shall rise against this people, that thy anger be kindled against them, and if they shall smite this people thou wilt smite them, thou wilt fight for thy people as thou didst in the day of battle, that they may be delivered from the hands of all their enemies. "We ask thee, Holy Father, to confound, and astonish, and to bring to shame and confusion, all those who have spread lying reports abroad, over the world, against thy servant, or servants, if they will not repent when the everlasting gospel shall be proclaimed in their ears, and that all their works may be brought to naught, and be swept away by, the hail, and by the judgments which thou wilt send upon them in thy anger, that there may be an end to lyings and slanders against thy people; for thou knowest, O Lord, that thy servants have been innocent before thee in bearing record of thy name, for which they have suffered these things; therefore we plead before thee a full and complete deliverance from under this yoke; break it off, O Lord; break it off from the necks of thy servants, by thy power, that we may rise up in the midst of this generation and do thy work. "O Jehovah, have mercy on this people, and as all men sin, forgive the transgressions of thy people, and let them be blotted out forever. Let the anointing of thy ministers be sealed upon them with power from on high; let it be fulfilled upon them as upon those on the day of pentecost; let the gift of tongues be poured out upon thy people, even cloven tongues as of fire, and the interpretation thereof, and let thy house be filled, as with a rushing mighty wind, with thy glory. Put upon thy servants the testimony of the covenant, that when they go out and proclaim thy word, they may seal up the law, and prepare the hearts of thy saints for all those judgments thou art about to send, in thy wrath, upon the inhabitants of the earth, because of their transgressions; that thy people may not faint in the day of trouble. And whatsoever city thy servants shall enter, and the people of that city receive their testimony, let thy peace and thy salvation be upon that city, that they may gather out of that city the righteous, that they may come forth to Zion, or to her stakes, the places of thy appointment, with songs of everlasting joy; and until this be accomplished, let not thy judgments fall upon this city. And whatsoever city thy servants shall enter, and the people of that city receive not the testimony of thy servants, and thy servants warn them to save themselves from this untoward generation, let it be upon that city according to that which thou hast spoken by the mouths of thy prophets; but deliver thou, O Jehovah, we beseech thee, thy servants from their hands, and cleanse them from their blood. O Lord, we delight not in the destruction of our fellow men! Their souls are precious before thee; but thy word must be fulfilled; help thy servants to say, with thy grace assisting them, thy will be done, O Lord, and not ours. We know that thou hast spoken by the mouth of thy prophets terrible things concerning the wicked, in the last days--that thou wilt pour out thy judgments without measure; therefore, O Lord, deliver thy people from the calamity of the wicked; enable thy servants to seal up the law, and bind up the testimony, that they may be prepared against the day of burning. We ask thee, Holy Father, to remember those who have been driven (by the inhabitants of Jackson county, Missouri), from the lands of their inheritance, and break off, O Lord, this yoke of affliction that has been put upon them. Thou knowest, O Lord, that they have been greatly oppressed and afflicted by wicked men, and our hearts flow out with sorrow, because of their grievous burdens. O Lord, how long wilt thou suffer this people to bear this affliction, and the cries of their innocent ones to ascend up in thine ears, and their blood come up in testimony before thee, and not make a display of thy testimony in their behalf? Have mercy, O Lord, upon that wicked mob, who have driven thy people, that they may cease to spoil, that they may repent of their sins, if repentance is to be found; but if they will not, make bare thine arm, O Lord, and redeem that which thou didst appoint a Zion unto thy people. "And if it cannot be otherwise, that the cause of thy people may not fail before thee, may thine anger be kindled, and thine indignation fall upon them, that they may be wasted away, both root and branch, from under heaven; but inasmuch as they will repent, thou art gracious and merciful, and wilt turn away thy wrath, when thou lookest upon the face of thine anointed. Have mercy, O Lord, upon all the nations of the earth; have mercy upon the rulers of our land; may those principles which were so honorably and nobly defended, viz.: the constitution of our land, by our fathers, be established forever. Remember the kings, the princes, the nobles, and the great ones of the earth, and all people, and the churches, all the poor, the needy and afflicted ones of the earth, that their hearts may be softened, when thy servants shall go out from thy house, O Jehovah, to bear testimony of thy name, that their prejudices may give way before the truth, and thy people may obtain favor in the sight of all, that all the ends of the earth may know that we thy servants have heard thy voice, and that thou hast sent us; that from all these, thy servants, the sons of Jacob, may gather out the righteous to build a holy city to thy name, as thou hast commanded them. We ask thee to appoint unto Zion other stakes, besides this one which thou hast appointed, that the gathering of thy people may roll on in great power and majesty, that thy work may be cut short in righteousness. Now these words, O Lord, we have spoken before thee, concerning the revelations and commandments which thou hast given unto us, who are identified with the Gentiles; but thou knowest that thou hast a great love for the children of Jacob, who have been scattered upon the mountains, for a long time, in a cloudy and dark day; we therefore ask thee to have mercy upon the children of Jacob, that Jerusalem, from this hour, may begin to be redeemed, and the yoke of bondage begin to be broken off from the house of David, and the children of Judah may begin to return to the lands which thou didst give to Abraham, their father; and cause that the remnants of Jacob, who have been cursed and smitten, because of their transgressions, be converted from their wild and savage condition, to the fullness of the everlasting gospel, that they may lay down their weapons of bloodshed, and cease their rebellions; and may all the scattered remnants of Israel, who have been driven to the ends of the earth, come to a knowledge of the truth, believe in the Messiah, and be redeemed from oppression, and rejoice before thee. O Lord, remember thy servant, Joseph Smith, Jr., and all his afflictions and persecutions, how he has covenanted with Jehovah, and vowed to thee, O mighty God of Jacob, and the commandments which thou hast given unto him, and that he hath sincerely striven to do thy will. Have mercy, O Lord, upon his wife and children, that they may be exalted in thy presence, and preserved by thy fostering hand; have mercy upon all their immediate connections, that their prejudices may be broken up, and swept away as with a flood, that they may be converted and redeemed with Israel, and know that thou art God. Remember, O Lord, the presidents, even all the presidents of thy church, that thy right hand may exalt them, with all their families, and their immediate connections, that their names may be perpetuated, and had in everlasting remembrance, from generation to generation. Remember all thy church, O Lord, with all their families, and all their immediate connections, with all their sick and afflicted ones, with all the poor and meek of the earth, that the kingdom which thou hast set up without hands, may become a great mountain, and fill the whole earth; that thy church may come forth out of the wilderness of darkness, and shine forth fair as the moon, clear as the sun, and terrible as an army with banners, and be adorned as a bride for that day when thou shalt unveil the heavens, and cause the mountains to flow down at thy presence, and the valleys to be exalted, the rough places made smooth; that thy glory may fill the earth, that when the trump shall sound for the dead, we shall be caught up in the cloud to meet thee, that we may ever be with the Lord, that our garments may be pure, that we may be clothed upon with robes of righteousness, with palms in our hands, and crowns of glory upon our heads, and reap eternal joy for all our sufferings. "O Lord God Almighty, hear us in these petitions, and answer us from heaven, thy holy habitation, where thou sittest enthroned, with glory, honor, power, majesty, might, dominion, truth, justice, judgment, mercy, and an infinity of fullness, from everlasting to everlasting. O hear, O hear, O hear us, O Lord, and answer these petitions, and accept the dedication of this house unto thee, the work of our hands, which we have built unto thy name! And also this church, to put upon it thy name; and help us by the power of thy spirit, that we may mingle our voices with those bright shining seraphs around thy throne, with acclamations of praise, singing hosanna to God and the Lamb; and let these thine anointed ones be clothed with salvation, and thy saints shout aloud for joy. Amen, and amen." The choir then sang, "The spirit of God like a fire is burning," etc., after which the Lord's supper was administered to the whole assembly. Then President Joseph Smith bore testimony of his mission and of the ministration of angels, and, after testimonials and exhortations by other elders, he blest the congregation in the name of the Lord. Thus ended the ceremonies of the dedication or the first temple built by special command of the Most High, in this dispensation. One striking feature of the ceremonies, was the grand shout of hosanna, which was given by the whole assembly, in standing position, with uplifted hands. The form of the shout is as follows: "Hosanna--hosanna--hosanna--to God and the Lamb--amen--amen, and amen." The foregoing was deliberately and emphatically pronounced, and three times repeated, and with such power as seemed almost sufficient to raise the roof from the building. A singular incident in connection with this shout may be discredited by some, but it is verily true. A notice had been circulated that children in arms would not be admitted at the dedication of the temple. A sister who had come a long distance with her babe, six weeks old, having, on her arrival, heard of the above requisition, went to the patriarch Joseph Smith, Sr., in great distress, saying that she knew no one with whom she could leave her infant; and to be deprived of the privilege of attending the dedication seemed more than she could endure. The ever generous and kind-hearted father volunteered to take the responsibility on himself, and told her to take her child, at the same time giving the mother a promise that her babe should make no disturbance; and the promise was verified. But when the congregation shouted hosanna, that babe joined in the shout. As marvelous as that incident may appear to many, it is not more so than other occurrences on that occasion. The ceremonies of that dedication may be rehearsed, but no mortal language can describe the heavenly manifestations of that memorable day. Angels appeared to some, while a sense of divine presence was realized by all present, and each heart was filled with "joy inexpressible and full of glory." CHAPTER XIII. THE ANCIENT ORDER OF BLESSINGS--THE PROPHET'S FATHER--THE PATRIARCH'S MOTHER--HIS FATHER--KIRTLAND HIGH SCHOOL--APOSTASY AND PERSECUTION--EXODUS OF THE CHURCH. Concerning affairs at Kirtland subsequent to the dedication of the temple, and people and incidents of those times, Eliza R. Snow continues: With the restoration of the fullness of the gospel came also the ancient order of patriarchal blessings. Each father, holding the priesthood, stands as a patriarch, at the head of his family, with invested right and power to bless his household, and to predict concerning the future, on the heads of his children, as did Jacob of old. Inasmuch as many fathers have died without having conferred those blessings, God, in the order of his kingdom, has made provisions to supply the deficiency, by choosing men to officiate as patriarchs, whose province it is to bless the fatherless. Joseph Smith, Sr., was ordained to this office, and held the position of first patriarch in the church. He was also, by appointment, president of the Kirtland stake of Zion, consequently the first presiding officer in all general meetings for worship. A few words descriptive of this noble man may not be deemed amiss in this connection. Of a fine physique, he was more than ordinarily prepossessing in personal appearance. His kind, affable, dignified and unassuming manner naturally inspired strangers with feelings of love and reverence. To me he was the veritable personification of my idea of the ancient Father Abraham. In his decisions he was strictly just; what can be said of very few, may be truly said of him, in judging between man and man: his judgment could not be biased by either personal advantage, sympathy, or affection. Such a man was worthy of being the father of the first prophet of the last dispensation; while his amiable and affectionate consort, Mother Lucy Smith, was as worthy of being the mother. Of her faith, faithfulness and untiring efforts in labors of love and duty, until she was broken down by the weight of years and sorrow, too much cannot be said. I was present, on the 17th of May, when a messenger arrived and informed the prophet Joseph that his grandmother, Mary Duty Smith, had arrived at Fairport, on her way to Kirtland, and wished him to come for her. The messenger stated that she said she had asked the Lord that she might live to see her children and grandchildren once more. The prophet responded with earnestness, "I wish she had set the time longer." I pondered in silence over this remark, thinking there might be more meaning in the expression than the words indicated, which was proven by the result, for she only lived a few days after her arrival. She was in the ninety-fourth year of her age--in appearance not over seventy-five. She had not been baptized, on account of the opposition of her oldest son, Jesse, who was a bitter enemy to the work. She said to Mother Lucy Smith, "I am going to have your Joseph baptize me, and my Joseph (the patriarch) bless me." Her husband, Israel Smith, died in St. Lawrence county, New York, after having received the Book of Mormon, and read it nearly through. He had, long before, predicted that a prophet would be raised up in his family, and was satisfied that his grandson was that prophet. The venerable widow was also well assured of the fact. The next day after her arrival at the house of the prophet, where she was welcomed with every manifestation of kindness and affection, her children, grandchildren and great-grandchildren--all who were residents of Kirtland, and two of her sons, who arrived with her--came together to enjoy with her a social family meeting; and a happy one it was--a season of pure reciprocal conviviality, in which her buoyancy of spirit greatly augmented the general joy. Let the reader imagine for a moment this aged matron, surrounded by her four sons, Joseph, Asael, Silas and John, all of them, as well as several of her grandsons, upwards of six feet in height, with a score of great-grandchildren of various sizes intermixed; surely the sight was not an uninteresting one. To her it was very exciting--too much so for her years. Feverish symptoms, which were apparent on the following day, indicated that her nervous system had been overtaxed. She took her bed, and survived but a few days. I was with her, and saw her calmly fall asleep. About ten minutes before she expired, she saw a group of angels in the room; and pointing towards them she exclaimed, "O, how beautiful! but they do not speak." It would seem that they were waiting to escort her spirit to its bright abode. But to return to the temple. After its dedication, the "Kirtland High School" was taught in the attic story, by H. M. Hawes, professor of Greek and Latin. The school numbered from one hundred and thirty to one hundred and forty students, divided into three departments--the classics, where only languages were taught; the English department, where mathematics, common arithmetic, geography, English grammar, reading and writing were taught; and the juvenile department. The two last were under assistant instructors. The school was commenced in November, 1836, and the progress of the several classes, on examinations before trustees of the school, parents and guardians, was found to be of the highest order. Not only did the Almighty manifest his acceptance of that house, at its dedication, but an abiding holy heavenly influence was realized; and many extraordinary manifestations of his power were experienced on subsequent occasions. Not only were angels often seen within, but a pillar of light was several times seen resting down upon the roof. Besides being devoted to general meetings for worship and the celebration of the Lord's Supper every first day of the week, the temple was occupied by crowded assemblies on the first Thursday in each month, that day being observed strictly, by the Latter-day Saints, as a day of fasting and prayer. These, called fast-meetings, were hallowed and interesting beyond the power of language to describe. Many, many were the pentecostal seasons of the outpouring of the spirit of God on those days, manifesting the gifts of the gospel and the power of healing, prophesying, speaking in tongues, the interpretation of tongues, etc. I have there seen the lame man, on being administered to, throw aside his crutches and walk home perfectly healed; and not only were the lame made to walk, but the blind to see, the deaf to hear, the dumb to speak, and evil spirits to depart. On those fast days, the curtains, or veils, mentioned in a preceding chapter, which intersected at right angles, were dropped, dividing the house into four equal parts. Each of these sections had a presiding officer, and the meeting in each section was conducted as though no other were in the building, which afforded opportunity for four persons to occupy the same time. These meetings commenced early in the day and continued without intermission till four P.M. One hour previous to dismissal, the veils were drawn up and the four congregations brought together, and the people who, in the forepart of the day were instructed to spend much of the time in prayer, and to speak, sing and pray, mostly in our own language, lest a spirit of enthusiasm should creep in, were permitted, after the curtains were drawn, to speak or sing in tongues, prophesy, pray, interpret tongues, exhort or preach, however they might feel moved upon to do. Then the united faith of the saints brought them into close fellowship with the spirits of the just, and earth and heaven seemed in close proximity. On fast days, Father Smith's constant practice was to repair to the temple very early, and offer up his prayers before sunrise, and there await the coming of the people; and so strictly disciplined himself in the observance of fasting, as not even to wet his lips with water until after the dismissal of the meeting at four P.M. One morning, when he opened meeting, he prayed fervently that the spirit of the Most High might be poured out as it was at Jerusalem, on the day of pentecost--that it might come "like a mighty rushing wind." It was not long before it did come, to the astonishment of all, and filled the house. It appeared as though the old gentleman had forgotten what he had prayed for. When it came, he was greatly surprised, and exclaimed, "What! is the house on fire?" While the faithful saints were enjoying those supernal privileges, "the accuser of the brethren" did not sleep. Apostasy, with its poisonous fangs, crept into the hearts of some who but a few months before were in quorum meetings, when heavenly hosts appeared; and where, in all humility of soul, they united with their brethren in sublime shouts of hosanna to God and the Lamb. And now, full of pride and self-conceit, they join hands with our enemies and take the lead in mobocracy against the work which they had advocated with all the energies of their souls. What a strange and fearful metamorphosis! How suddenly people become debased when, having grieved away the spirit of God, the opposite takes possession of their hearts! We read that angels have fallen, and that one of our Saviour's chosen twelve was Judas, the traitor. Inasmuch as the same causes produce the same effects in all ages, it is no wonder that Joseph Smith, in introducing the same principles, should have to suffer what was to the philosophic Paul the greatest of all trials--that among false brethren. Illegal, vexatious lawsuits, one after another, were successively instituted, and the leading officers of the church dragged into court, creating great annoyance and expenditure. This not being sufficient to satisfy the greed of persecution, the lives of some of the brethren were sought, and they left Kirtland, and sought safety in the West. At this time my father was residing one mile south of the temple. About twelve o'clock one bitter cold night he was startled by a knock at the door, and who should enter but Father Smith, the patriarch! A State's warrant had been served on him for an alleged crime, and the officer in whose custody he was placed, although an enemy to the church, knowing the old gentleman to be innocent, had preconcerted a stratagem by which he had been let down from a window in the room to which he had taken him, ostensibly for private consultation but purposely to set him at liberty, having previously prepared a way by which he could reach the ground uninjured. He also told him where to go for safety, directing him to my father's house. The officer returned to the court-room as though Father Smith followed in the rear, when, on a sudden, he looked back, and not seeing his prisoner, he hurried back to the private room, examining every point, and returned in great apparent amazement and confusion, declaring that the prisoner had gone in an unaccountable manner, saying, ludicrously, "This, gentlemen, is another Mormon miracle." No vigorous search was made--all must have been convinced that the proceedings were as unjust as illegal. To return to my father's house: We were proud of our guest, and all of the family took pleasure in anticipating and supplying his wants. He remained with us two weeks, and in the meantime settled up all his business matters, and, having been joined by his youngest son, Don Carlos, and five other brethren, whose lives had been threatened, he bade a final adieu to Kirtland, at one hour past midnight, on the 21st of December, 1837. The night was intensely cold, but, as they had no conveyance except one horse, they had sufficient walking exercise to prevent freezing. They found a few Latter-day Saints in a southern county of Ohio, where they stayed till spring, when they left for Missouri. The pressure of opposition increased, and before spring the prophet and his brother Hyrum had to leave; and, in the spring and summer of 1838, the most of the church followed; leaving our homes, and our sacred, beautiful temple, the sanctuary of the Lord God of Hosts. CHAPTER XIV. AN ILLUSTRIOUS MORMON WOMAN--THE FIRST WIFE OF THE IMMORTAL HEBER C. KIMBALL--OPENING CHAPTER OF HER AUTOBIOGRAPHY--HER WONDERFUL VISION--AN ARMY OF ANGELS SEEN IN THE HEAVENS. One of the very queens of Mormondom, and a woman beloved by the whole church, during her long eventful lifetime, was the late Vilate Kimball. To-day she sleeps by the side of her great husband, for Heber C. Kimball was one of the world's remarkable men. He soon followed her to the grave; a beautiful example she of the true love existing between two kindred souls notwithstanding polygamy. Her sainted memory is enshrined in the hearts of her people, and ever will be as long as the record of the sisters endures. "My maiden name," she says, in her autobiography, "was Vilate Murray. I am the youngest daughter of Roswell and Susannah Murray. I was born in Florida, Montgomery county, New York, June 1st, 1806. I was married to Heber Chase Kimball November 7, 1822, having lived until that time with my parents in Victor, Ontario county. "After marriage my husband settled in Mendon, Monroe county. Here we resided until we gathered in Kirtland in the fall of 1833. "About three weeks before we heard of the latter-day work we were baptized into the Baptist Church. "Five elders of the Church of Latter-day Saints came to the town of Victor, which was five miles from Mendon, and stopped at the house of Phineas Young, the brother of Brigham. Their names were Eleazer Miller, Elial Strong, Alpheus Gifford, Enos Curtis and Daniel Bowen. "Hearing of these men, curiosity prompted Mr. Kimball to go and see them. Then for the first time he heard the fullness of the everlasting gospel and was convinced of its truth. Brigham Young was with him. "At their meetings Brigham and Heber saw the manifestations of the spirit and heard the gift of speaking and singing in tongues. They were constrained by the spirit to bear testimony to the truth, and when they did this the power of God rested upon them. "Desiring to hear more of the saints, in January, 1832, Heber took his horses and sleigh and started for Columbia, Bradford county, Penn., a distance of one hundred and twenty-five miles. Brigham and Phineas Young and their wives went with him. "They stayed with the church about six days, saw the power of God manifested and heard the gift of tongues, and then returned rejoicing, bearing testimony to the people by the way. They were not baptized, however, until the following spring. Brigham was baptized on Sunday, April 14th, 1832, by Eleazer Miller, and Heber C. Kimball was baptized the next day. "Just two weeks from that time I was baptized by Joseph Young, with several others. "The Holy Ghost fell upon Heber so greatly, that he said it was like a consuming fire. He felt as though he was clothed in his right mind and sat at the feet of Jesus; but the people called him crazy. He continued thus for months, till it seemed his flesh would consume away. The Scriptures were unfolded to his mind in such a wonderful manner by the spirit of revelation that he said it seemed he had formerly been familiar with them. "Brigham Young and his wife Miriam, with their two little girls, Elizabeth and Vilate, were at the time living at our house; but soon after her baptism Miriam died. In her expiring moments, she clapped her hands and praised the Lord, and called on all around to help her praise him; and when her voice was too weak to be heard, her lips and hands were seen moving until she expired. "This was another testimony to them of the powerful effect of the everlasting gospel, showing that we shall not die, but will sleep and come forth in the resurrection and rejoice with her in the flesh. "Her little girls sister Miriam left to my care, and I did all I could to be a mother to her little ones to the period of our gathering to Kirtland, and the marriage of Brigham to Miss Mary Ann Angell. "The glorious death of sister Miriam caused us to rejoice in the midst of affliction. But enemies exulted over our loss and threw many obstacles in the way of our gathering with the saints. "To my husband's great surprise some of the neighbors issued attachments against his goods; yet he was not indebted to any of them to the value of five cents, while there were some hundreds of dollars due to him. However, he left his own debts uncollected, settled their unjust claims, and gathered to Kirtland with the saints about the last of September, 1832, in company with Brigham Young. "Here I will relate a marvelous incident, of date previous to our entering the church. "On the night of the 22d of September, 1827, while living in the town of Mendon, after we retired to bed, John P. Green, who was then a traveling Reformed Methodist preacher, living within one hundred steps of our house, came and called my husband to come out and see the sight in the heavens. Heber awoke me, and Sister Fanny Young (sister of Brigham), who was living with us, and we all went out of doors. "It was one of the most beautiful starlight nights, so clear we could see to pick up a pin. We looked to the eastern horizon, and beheld a white smoke arise towards the heavens. As it ascended, it formed into a belt, and made a noise like the rushing wind, and continued southwest, forming a regular bow, dipping in the western horizon. "After the bow had formed, it began to widen out, growing transparent, of a bluish cast. It grew wide enough to contain twelve men abreast. In this bow an army moved, commencing from the east and marching to the west. They continued moving until they reached the western horizon. They moved in platoons, and walked so close the rear ranks trod in the steps of their file leaders, until the whole bow was literally crowded with soldiers. "We could distinctly see the muskets, bayonets and knapsacks of the men, who wore caps and feathers like those used by the American soldiers in the last war with Great Britain. We also saw their officers with their swords and equipage, and heard the clashing and jingling of their instruments of war, and could discern the form and features of the men. The most profound order existed throughout the entire army. When the foremost man stepped, every man stepped at the same time. We could _hear_ their steps. "When the front rank reached the western horizon, a battle ensued, as we could hear the report of the arms, and the rush. "None can judge of our feelings as we beheld this army of spirits as plainly as ever armies of men were seen in the flesh. Every hair of our heads seemed alive. "We gazed upon this scenery for _hours_, until it began to disappear. "After we became acquainted with Mormonism, we learned that this took place the same evening that Joseph Smith received the records of the Book of Mormon from the angel Moroni, who had held those records in his possession. "Father Young, and John P. Green's wife (Brigham's sister Rhoda), were also witnesses of this marvelous scene. "Frightened at what we saw, I said, Father Young, what does all this mean? He answered, Why it is one of the signs of the coming of the Son of Man. "The next night a similar scene was beheld in the west, by the neighbors, representing armies of men engaged in battle. "After our gathering to Kirtland the church was in a state of poverty and distress. It appeared almost impossible that the commandment to build the temple could be fulfilled, the revelation requiring it to be erected by a certain period. "The enemies were raging, threatening destruction upon the saints; the brethren were under guard night and day to preserve the prophet's life, and the mobs in Missouri were driving our people from Jackson county. "In this crisis the 'Camp of Zion' was organized to go to the defence of the saints in Jackson, Heber being one of the little army. On the 5th of May, 1834, they started. It was truly a solemn morning on which my husband parted from his wife, children and friends, not knowing that we should ever meet again in the flesh. On the 26th of July, however, the brethren returned from their expedition. "The saints now labored night and day to build the house of the Lord, the sisters knitting and spinning to clothe those who labored upon it. "When the quorum of the twelve apostles was called, my husband was chosen one of them, and soon he was out with the rest of the apostles preaching the gospel of the last days; but they returned on the 27th of the following September and found their families and friends enjoying good health and prosperity. "The temple was finished and dedicated on the 27th of March, 1836. It was a season of great rejoicing, indeed, to the saints, and great and marvelous were the manifestations and power in the Lord's house. Here I will relate a vision of the prophet concerning the twelve apostles of this dispensation, for whose welfare his anxiety had been very great. "He saw the twelve going forth, and they appeared to be in a far distant land; after some time they unexpectedly met together, apparently in great tribulation, their clothes all ragged, and their knees and feet sore. They formed into a circle, and all stood with their eyes fixed on the ground. The Saviour appeared and stood in their midst and wept over them, and wanted to show himself to them, but they did not discover him. "He saw until they had accomplished their work and arrived at the gate of the celestial city. There Father Adam stood and opened the gate to them, and as they entered he embraced them one by one, and kissed them. He then led them to the throne of God, and then the Saviour embraced each of them in the presence of God. He saw that they all had beautiful heads of hair and all looked alike. The impression this vision left on Brother Joseph's mind was of so acute a nature, that he never could refrain from weeping while rehearsing it. "On the l0th of May, 1836, my husband again went East on a mission, and I made a visit to my friends in Victor, where Heber and I met, and after spending a few days, returned to Ohio, journeying to Buffalo, where a magistrate came forward and paid five dollars for our passage to Fairport. "The passengers were chiefly Swiss emigrants. After sitting and hearing them some time, the spirit of the Lord came upon my husband so that he was enabled to preach to them in their own language, though of himself he knew not a word of their language. They seemed much pleased, and treated him with great kindness. "We returned to Kirtland to find a spirit of speculation in the church, and apostacy growing among some of the apostles and leading elders. These were perilous times indeed. "In the midst of this my husband was called on his mission to Great Britain, this being the first foreign mission. "One day while Heber was seated in the front stand in the Kirtland temple, the prophet Joseph opened the door and came and whispered in his ear, 'Brother Heber, the spirit of the Lord has whispered to me, let my servant Heber go to England and proclaim the gospel, and open the door of salvation.'" Here we may digress a moment from Sister Vilate's story, to illustrate the view of the apostles "opening the door of salvation to the nations," and preaching the gospel in foreign lands without purse or scrip. At a later period the Mormon apostles and elders have deemed it as nothing to take missions to foreign lands, but in 1837, before the age of railroads and steamships had fairly come, going to Great Britain on mission was very like embarking for another world; and the apostolic proposition to gather a people from foreign lands and many nations to form a latter-day Israel, and with these disciples to build up a Zion on this continent, was in seeming the maddest undertaking possible in human events. This marvelous scheme of the Mormon prophet, with many others equally bold and strangely uncommon for modern times, shall be fully treated in the book of his own life, but it is proper to throw into prominence the wondrous apostolic picture of Heber C. Kimball "opening the door of salvation to the nations that sat in darkness;" and for the gathering of an Israel from every people and from every tongue. Relative to this, by far the greatest event in' his life, Heber says, in his family journals: "The idea of being appointed to such an important mission was almost more than I could bear up under. I felt my weakness and was nearly ready to sink under it, but the moment I understood the will of my heavenly Father, I felt a determination to go at all hazards, believing that he would support me by his almighty power, and although my family were dear to me, and I should have to leave them almost destitute, I felt that the cause of truth, the gospel of Christ, outweighed every other consideration. At this time many faltered in their faith, some of the twelve were in rebellion against the prophet of God. John Boynton said to me, if you are such a d--d fool as to go at the call of the fallen prophet, I will not help you a dime, and if you are cast on Van Dieman's Land I will not make an effort to help you. Lyman E. Johnson said he did not want me to go on my mission, but if I was determined to go, he would help me all he could; he took his cloak from off his back and put it on mine. Brother Sidney Rigdon, Joseph Smith, Sr., Brigham Young, Newel K. Whitney and others said go and do as the prophet has told you and you shall prosper and be blessed with power to do a glorious work. Hyrum, seeing the condition of the church, when he talked about my mission wept like a little child; he was continually blessing and encouraging me, and pouring out his soul in prophesies upon my head; he said go and you shall prosper as not many have prospered." "A short time previous to my husband's starting," continues Sister Vilate, "he was prostrated on his bed from a stitch in his back, which suddenly seized him while chopping and drawing wood for his family, so that he could not stir a limb without exclaiming, from the severeness of the pain. Joseph Smith hearing of it came to see him, bringing Oliver Cowdery and Bishop Partridge with him. They prayed for and blessed him, Joseph being mouth, beseeching God to raise him up, &c. He then took him by the right hand and said, 'Brother Heber, I take you by your right hand, in the name of Jesus Christ of Nazareth, and by virtue of the holy priesthood vested in me, I command you, in the name of Jesus Christ, to rise, and be thou made whole.' He arose from his bed, put on his clothes, and started with them, and went up to the temple, and felt no more of the pain afterwards. "At length the day for the departure of my husband arrived. It was June 13th, 1837. He was in the midst of his family, blessing them, when Brother R. B. Thompson, who was to accompany him two or three hundred miles, came in to ascertain when Heber would start. Brother Thompson, in after years, writing an account in Heber's journal of his first mission to Great Britain, in its preface thus describes that solemn family scene: 'The door being partly open I entered and felt struck with the sight which presented itself to my view. I would have retired, thinking I was intruding, but I felt riveted to the spot. The father was pouring out his soul to That God who rules on high, Who all the earth surveys; That rides upon the stormy sky, And calms the roaring seas, "that he would grant unto him a prosperous voyage across the mighty ocean, and make him useful wherever his lot should be cast, and that he who careth for the sparrows, and feedeth the young ravens when they cry, would supply the wants of his wife and little ones in his absence. He then, like the patriarchs, and by virtue of his office, laid his hands upon their heads individually, leaving a father's blessing upon them, and commending them to the care and protection of God, while he should be engaged preaching the gospel in foreign lands. While thus engaged his voice was almost lost in the sobs of those around, who tried in vain to suppress them. The idea of being separated from their protector and father for so long a time, was indeed painful. He proceeded, but his heart was too much affected to do so regularly; his emotions were great, and he was obliged to stop at intervals, while the big tears rolled down his cheeks, an index to the feelings which reigned in his bosom. My heart was not stout enough to refrain; in spite of myself I wept and mingled my tears with theirs at the same time. I felt thankful that I had the privilege of contemplating such a scene. I realized that nothing could induce that man to tear himself from so affectionate a family group--from his partner and children who were so dear to him--but a sense of duty and love to God and attachment to his cause.' "At nine o'clock in the morning of this never-to-be-forgotten-day," continues Sister Vilate, "Heber bade adieu to his brethren and friends and started without purse or scrip to preach the gospel in a foreign land. He was accompanied by myself and children, and some of the brethren and sisters, to Fairport. Sister Mary Fielding, who became afterwards the wife of Hyrum Smith, gave him five dollars, with which Heber paid the passage of himself and Brother Hyde to Buffalo. They were also accompanied by her and Brother Thompson and his wife (Mary Fielding's sister), who were going on a mission to Canada. Heber himself was accompanied to Great Britain by Elders Orson Hyde, Willard Richards, J. Goodson and J. Russell, and Priest Joseph Fielding." Here, for the present, we must leave Brother Heber to prosecute his important mission, and this illustrious woman to act her part alone as an apostle's wife, while we introduce others of the sisters, and follow the church through its scenes of persecution and removal from Missouri to Illinois. CHAPTER XV. HAUN'S MILL--JOSEPH YOUNG'S STORY OF THE MASSACRE--SISTER AMANDA SMITH'S STORY OF THAT TERRIBLE TRAGEDY--HER WOUNDED BOY'S MIRACULOUS CURE--HER FINAL ESCAPE FROM MISSOURI. Towards the close of October, 1838, several small detachments of migrants from Ohio entered the State of Missouri. They were of the refugees from Kirtland. Their destinations were the counties of Caldwell and Davies, where the saints had located in that State. Haun's Mill, in Caldwell county, was soon to become the scene of one of the darkest tragedies on record. The mill was owned by a Mormon brother whose name it bore, and in the neighborhood some Mormon families had settled. To Haun's Mill came the doomed refugees. They had been met on their entrance into the State of Missouri by armed mobs. Governor Boggs had just issued his order to exterminate the entire Mormon community. The coming of the refugees into the inhospitable State could not have been more ill-timed, though when they left Kirtland they expected to find a brotherhood in Far West. "Halt!" commanded the leader of a band of well-mounted and well-armed mobocrats, who charged down upon them as they journeyed on their way. "If you proceed any farther west," said the captain, "you will be instantly shot." "Wherefore?" inquired the pilgrims. "You are d--d Mormons!" "We are law-abiding Americans, and have given no cause of offence." "You are d--d Mormons. That's offence enough. Within ten days every Mormon must be out of Missouri, or men, women and children will be shot down indiscriminately. No mercy will be shown. It is the order of the Governor that you should all be exterminated; and by G--d you will be." In consternation the refugees retreated, and gathered at Haun's Mill. It was Sunday, October 26. The Mormons were holding a council and deliberating upon the best course to pursue to defend themselves against the mob that was collecting in the neighborhood, under the command of a Colonel Jennings, or Livingston, and threatening them with house-burning and killing. Joseph Young, the brother of Brigham, was in the council. He had arrived at the mill that day, with his family, retreating from the mob. The decision of the council was that the neighborhood of Haun's Mill should put itself in an attitude of defence. Accordingly about twenty-eight of the brethren armed themselves and prepared to resist an attack. But the same evening the mob sent one of their number to enter into a treaty with the Mormons at the mill. The treaty was accepted on the condition of mutual forbearance, and that each party should exert its influence to prevent any further hostilities. At this time, however, there was another mob collecting at William Mann's, on Grand River, so that the brethren remained under arms over Monday, the 29th, which passed without attack from any quarter. "On Tuesday, the 30th," says Joseph Young, "that bloody tragedy was enacted, the scenes of which I shall never forget. "More than three-fourths of the day had passed in tranquillity, as smiling as the preceding one. I think there was no individual of our company that was apprised of the sudden and awful fate which hung over our heads like an overwhelming torrent, and which was to change the prospects, the feelings and sympathies of about thirty families. "The banks of Shoal Creek, on either side, teemed with children sporting and playing, while their mothers were engaged in domestic employments. Fathers or husbands were either on guard about the mills or other property, or employed in gathering crops for winter consumption. The weather was very pleasant, the sun shone clearly, and all was tranquil, and no one expressed any apprehension of the awful crisis that was near us--even at our doors. "It was about four o'clock P. M., while sitting in my cabin, with my babe in my arms, and my wife standing by my side, the door being open, I cast my eyes on the opposite bank of Shoal Creek, and saw a large body of armed men on horses directing their course towards the mills with all possible speed. As they advanced through the scattering trees that bordered the prairie, they seemed to form themselves into a three-square position, forming a vanguard in front. At this moment David Evans, seeing the superiority of their numbers (there being two hundred and forty of them, according to their own account), gave a signal and cried for peace. This not being heeded, they continued to advance, and their leader, a man named Comstock, fired a gun, which was followed by a solemn pause of about ten or twelve seconds, when all at once they discharged about one hundred rifles, aiming at a blacksmith's shop, into which our friends had fled for safety. They then charged up to the shop, the crevices of which, between the logs, were sufficiently large to enable them to aim directly at the bodies of those who had there fled for refuge from the fire of their murderers. There were several families tented in the rear of the shop, whose lives were exposed, and amid showers of bullets these fled to the woods in different directions. "After standing and gazing at this bloody scene for a few minutes, and finding myself in the uttermost danger, the bullets having reached the house where I was living, I committed my family to the protection of heaven; and leaving the house on the opposite side, I took a path which led up the hill, following in the trail of three of my brethren that had fled from the shop. "While ascending the hill we were discovered by the mob, who fired at us, and continued so to do till we reached the summit. In descending the hill I secreted myself in a thicket of bushes, where I lay till 8 o'clock in the evening. At this time I heard a voice calling my name in an undertone. I immediately left the thicket and went to the house of Benjamin Lewis, where I found my family--who had fled there in safety--and two of my friends, mortally wounded, one of whom died before morning. Here we passed the painful night in deep and awful reflections upon the scenes of the preceding evening. "After daylight appeared some four or five men, with myself, who had escaped with our lives from this horrid massacre, repaired as soon as possible to the mills to learn the condition of our friends whose fate we had but too truly anticipated. "When we arrived at the house of Mr. Haun, we found Mr. Merrick's body lying in the rear of the house, and Mr. McBride's in front, literally mangled from head to foot. We were informed by Miss Rebecca Judd, who was an eye-witness, that he was shot with his own gun after he had given it up, and then cut to pieces with a corn-cutter by a man named Rogers, of Davies county, who kept a ferry on Grand River, and who afterwards repeatedly boasted of this same barbarity. Mr. York's body we found in the house. After viewing these corpses we immediately went to the blacksmith's shop, where we found nine of our friends, eight of whom were already dead--the other, Mr. Cox, of Indiana, in the agonies of death, who soon expired." But to sister Amanda Smith must be given the principal thread of this tragedy, for around her centres the terrible interest of the Haun's Mill massacre, which even to-day rises before her in all the horrors of an occurring scene. She says: "We sold our beautiful home in Kirtland for a song, and traveled all summer to Missouri--our teams poor, and with hardly enough to keep body and soul together. "We arrived in Caldwell county, near Haun's Mill, nine wagons of us in company. Two days before we arrived we were taken prisoners by an armed mob that had demanded every bit of ammunition and every weapon we had. We surrendered all. They knew it, for they searched our wagons. "A few miles more brought us to Haun's Mill, where that awful scene of murder was enacted. My husband pitched his tent by a blacksmith's shop. "Brother David Evans made a treaty with the mob that they would not molest us. He came just before the massacre and called the company together and they knelt in prayer. "I sat in my tent. Looking up I suddenly saw the mob coming--the same that took away our weapons. They came like so many demons or wild Indians. "Before I could get to the blacksmith's shop door to alarm the brethren, who were at prayers, the bullets were whistling amongst them. "I seized my two little girls and escaped across the mill-pond on a slab-walk. Another sister fled with me. Yet though we were women, with tender children, in flight for our lives, the demons poured volley after volley to kill us. "A number of bullets entered my clothes, but I was not wounded. The sister, however, who was with me, cried out that she was hit. We had just reached the trunk of a fallen tree, over which I urged her, bidding her to shelter there where the bullets could not reach her, while I continued my flight to some bottom land. "When the firing had ceased I went back to the scene of the massacre, for there were my husband and three sons, of whose fate I as yet knew nothing. "As I returned I found the sister in a pool of blood where she had fainted, but she was only shot through the hand. Farther on was lying dead Brother McBride, an aged white-haired revolutionary soldier. His murderer had literally cut him to pieces with an old corn-cutter. His hands had been split down when he raised them in supplication for mercy. Then the monster cleft open his head with the same weapon, and the veteran who had fought for his country, in the glorious days of the past, was numbered with the martyrs. "Passing on I came to a scene more terrible still to the mother and wife. Emerging from the blacksmith shop was my eldest son, bearing on his shoulders his little brother Alma. "'Oh! my Alma is dead!' I cried, in anguish. "'No, mother; I think Alma is not dead. But father and brother Sardius are killed!' "What an answer was this to appal me! My husband and son murdered; another little son seemingly mortally wounded; and perhaps before the dreadful night should pass the murderers would return and complete their work! "But I could not weep then. The fountain of tears was dry; the heart overburdened with its calamity, and all the mother's sense absorbed in its anxiety for the precious boy which God alone could save by his miraculous aid. "The entire hip joint of my wounded boy had been shot away. Flesh, hip bone, joint and all had been ploughed out from the muzzle of the gun which the ruffian placed to the child's hip through the logs of the shop and deliberately fired. "We laid little Alma on a bed in our tent and I examined the wound. It was a ghastly sight. I knew not what to do. It was night now. "There were none left from that terrible scene, throughout that long, dark night, but about half a dozen bereaved and lamenting women, and the children. Eighteen or nineteen, all grown men excepting my murdered boy and another about the same age, were dead or dying; several more of the men were wounded, hiding away, whose groans through the night too well disclosed their hiding places, while the rest of the men had fled, at the moment of the massacre, to save their lives. "The women were sobbing, in the greatest anguish of spirit; the children were crying loudly with fear and grief at the loss of fathers and brothers; the dogs howled over their dead masters and the cattle were terrified with the scent of the blood of the murdered. "Yet was I there, all that long, dreadful night, with my dead and my wounded, and none but God as our physician and help. "Oh my Heavenly Father, I cried, what shall I do? Thou seest my poor wounded boy and knowest my inexperience. Oh Heavenly Father direct me what to do! "And then I was directed as by a voice speaking to me. "The ashes of our fire was still smouldering. We had been burning the bark of the shag-bark hickory. I was directed to take those ashes and make a lye and put a cloth saturated with it right into the wound. It hurt, but little Alma was too near dead to heed it much. Again and again I saturated the cloth and put it into the hole from which the hip-joint had been ploughed, and each time mashed flesh and splinters of bone came away with the cloth; and the wound became as white as chicken's flesh. "Having done as directed I again prayed to the Lord and was again instructed as distinctly as though a physician had been standing by speaking to me. "Near by was a slippery-elm tree. From this I was told to make a slippery-elm poultice and fill the wound with it. "My eldest boy was sent to get the slippery-elm from the roots, the poultice was made, and the wound, which took fully a quarter of a yard of linen to cover, so large was it, was properly dressed. "It was then I found vent to my feelings in tears, and resigned myself to the anguish of the hour. And all that night we, a few poor, stricken women, were thus left there with our dead and wounded. All through the night we heard the groans of the dying. Once in the dark we crawled over the heap of dead in the blacksmith's shop to try to help or soothe the sufferers' wants; once we followed the cries of a wounded brother who hid in some bushes from the murderers, and relieved him all we could. "It has passed from my memory whether he was dead in the morning or whether he recovered. "Next morning brother Joseph Young came to the scene of the massacre. "'What shall be done with the dead?' he inquired, in horror and deep trouble. "There was not time to bury them, for the mob was coming on us. Neither were there left men to dig the graves. All the men excepting the two or three who had so narrowly escaped were dead or wounded. It had been no battle, but a massacre indeed. "'Do anything, Brother Joseph,' I said, 'rather than leave their bodies to the fiends who have killed them.' "There was a deep dry weir close by. Into this the bodies had to be hurried, eighteen or nineteen in number. "No funeral service could be performed, nor could they be buried with customary decency. The lives of those who in terror performed the last duty to the dead were in jeopardy. Every moment we expected to be fired upon by the fiends who we supposed were lying in ambush waiting the first opportunity to dispatch the remaining few who had escaped the slaughter of the preceding day. So in the hurry and terror of the moment some were thrown into the well head downwards and some feet downwards. "But when it came to the burial of my murdered boy Sardius, Brother Joseph Young, who was assisting to carry him on a board to the well, laid down the corpse and declared that he could not throw that boy into this horrible grave. "All the way on the journey, that summer, Joseph had played with the interesting lad who had been so cruelly murdered. It was too much for one whose nature was so tender as Uncle Joseph's, and whose sympathies by this time were quite overwrought. He could not perform that last office. My murdered son was left unburied. "'Oh! they have left my Sardius unburied in the sun,' I cried, and ran and got a sheet and covered his body. "There he lay until the next day, and then I, his mother, assisted by his elder brother, had to throw him into the well. Straw and earth were thrown into this rude vault to cover the dead. "Among the wounded who recovered were Isaac Laney, Nathaniel K. Knight, Mr. Yokum, two brothers by the name of Myers, Tarlton Lewis, Mr. Haun and several others, besides Miss Mary Stedwell, who was shot through the hand while fleeing with me, and who fainting, fell over the log into which the mob shot upwards of twenty balls. "The crawling of my boys under the bellows in the blacksmith's shop where the tragedy occurred, is an incident familiar to all our people. Alma's hip was shot away while thus hiding. Sardius was discovered after the massacre by the monsters who came in to despoil the bodies. The eldest, Willard, was not discovered. In cold blood, one Glaze, of Carroll county, presented a rifle near the head of Sardius and literally blew off the upper part of it, leaving the skull empty and dry while the brains and hair of the murdered boy were scattered around and on the walls. "At this one of the men, more merciful than the rest, observed: "'It was a d--d shame to kill those little boys.' "'D--n the difference!' retorted the other; 'nits make lice!' "My son who escaped, also says that the mobocrat William Mann took from my husband's feet, before he was dead, a pair of new boots. From his hiding place, the boy saw the ruffian drag his father across the shop in the act of pulling off his boot. "'Oh! you hurt me!' groaned my husband. But the murderer dragged him back again, pulling off the other boot; 'and there' says the boy, 'my father fell over dead.' "Afterwards this William Mann showed the boots on his own feet, in Far West, saying: 'Here is a pair of boots that I pulled off before the d--d Mormon was done kicking!' "The murderer Glaze also boasted over the country, as a heroic deed, the blowing off the head of my young son. "But to return to Alma, and how the Lord helped me to save his life. "I removed the wounded boy to a house, some distance off, the next day, and dressed his hip; the Lord directing me as before. I was reminded that in my husband's trunk there was a bottle of balsam. This I poured into the wound, greatly soothing Alma's pain. "'Alma, my child,' I said, 'you believe that the Lord made your hip?' "'Yes, mother.' "'Well, the Lord can make something there in the place of your hip, don't you believe he can, Alma?' "'Do you think that the Lord can, mother?' inquired the child, in his simplicity. "'Yes, my son,' I replied, 'he has shown it all to me in a vision.' "Then I laid him comfortably on his face, and said: 'Now you lay like that, and don't move, and the Lord will make you another hip.' "So Alma laid on his face for five weeks, until he was entirely recovered--a flexible gristle having grown in place of the missing joint and socket, which remains to this day a marvel to physicians. "On the day that he walked again I was out of the house fetching a bucket of water, when I heard screams from the children. Running back, in affright, I entered, and there was Alma on the floor, dancing around, and the children screaming in astonishment and joy. "It is now nearly forty years ago, but Alma has never been the least crippled during his life, and he has traveled quite a long period of the time as a missionary of the gospel and a living miracle of the power of God. "I cannot leave the tragic story without relating some incidents of those five weeks when I was a prisoner with my wounded boy in Missouri, near the scene of the massacre, unable to obey the order of extermination. "All the Mormons in the neighborhood had fled out of the State, excepting a few families of the bereaved women and children who had gathered at the house of Brother David Evans, two miles from the scene of the massacre. To this house Alma had been carried after that fatal night. "In our utter desolation, what could we women do but pray? Prayer was our only source of comfort; our Heavenly Father our only helper. None but he could save and deliver us. "One day a mobber came from the mill with the captain's fiat: "'The captain says if you women don't stop your d--d praying he will send down a posse and kill every d--d one of you!' "And he might as well have done it, as to stop us poor women praying in that hour of our great calamity. "Our prayers were hushed in terror. We dared not let our voices be heard in the house in supplication. I could pray in my bed or in silence, but I could not live thus long. This godless silence was more intolerable than had been that night of the massacre. "I could bear it no longer. I pined to hear once more my own voice in petition to my Heavenly Father. "I stole down into a corn-field, and crawled into a 'stout of corn.' It was as the temple of the Lord to me at that moment. I prayed aloud and most fervently. "When I emerged from the corn a voice spoke to me. It was a voice as plain as I ever heard one. It was no silent, strong impression of the spirit, but a _voice_, repeating a verse of the saint's hymn: "That soul who on Jesus hath leaned for repose, I cannot, I will not desert to its foes; That soul, though all hell should endeavor to shake, I'll never, no never, no never forsake! "From that moment I had no more fear. I felt that nothing could hurt me. Soon after this the mob sent us word that unless we were all out of the State by a certain day we should be killed. "The day came, and at evening came fifty armed men to execute the sentence. "I met them at the door. They demanded of me why I was not gone? I bade them enter and see their own work. They crowded into my room and I showed them my wounded boy. They came, party after party, until all had seen my excuse. Then they quarreled among themselves and came near fighting. "At last they went away, all but two. These I thought were detailed to kill us. Then the two returned. "'Madam,' said one, 'have you any meat in the house?' "' No,' was my reply. "'Could you dress a fat hog if one was laid at your door?' "'I think we could!' was my answer. "And then they went and caught a fat hog from a herd which had belonged to a now exiled brother, killed it and dragged it to my door, and departed. "These men, who had come to murder us, left on the threshold of our door a meat offering to atone for their repented intention. "Yet even when my son was well I could not leave the State, now accursed indeed to the saints. "The mob had taken my horses, as they had the drove of horses, and the beeves, and the hogs, and wagons, and the tents, of the murdered and exiled. "So I went down into Davies county (ten miles) to Captain Comstock, and demanded of him my horses. There was one of them in his yard. He said I could have it if I paid five dollars for its keep. I told him I had no money. "I did not fear the captain of the mob, for I had the Lord's promise that nothing should hurt me. But his wife swore that the mobbers were fools for not killing the women and children as well as the men--declaring that we would 'breed up a pack ten times worse than the first.' "I left without the captain's permission to take my horse, or giving pay for its keep; but I went into his yard and took it, and returned to our refuge unmolested. "Learning that my other horse was at the mill, I next yoked up a pair of steers to a sled and went and demanded it also. "Comstock was there at the mill. He gave me the horse, and then asked if I had any flour. "'No; we have had none for weeks.' "He then gave me about fifty pounds of flour and some beef, and filled a can with honey. "But the mill, and the slaughtered beeves which hung plentifully on its walls, and the stock of flour and honey, and abundant spoil besides, had all belonged to the murdered or exiled saints. "Yet was I thus providentially, by the very murderers and mobocrats themselves, helped out of the State of Missouri. "The Lord had kept his word. The soul who on Jesus had leaned for succor had not been forsaken even in this terrible hour of massacre, and in that infamous extermination of the Mormons from Missouri in the years 1838-39. "One incident more, as a fitting close. "Over that rude grave--that well--where the nineteen martyrs slept, where my murdered husband and boy were entombed, the mobbers of Missouri, with an exquisite fiendishness, which no savages could have conceived, had constructed a rude privy. This they constantly used, with a delight which demons might have envied, if demons are more wicked and horribly beastly than were they. "Thus ends my chapter of the Haun's Mill massacre, to rise in judgment against them!" CHAPTER XVI. MOBS DRIVE THE SETTLERS INTO FAR WEST--HEROIC DEATH OF APOSTLE PATTEN--TREACHERY OF COL. HINKLE, AND FALL OF THE MORMON CAPITAL--FAMOUS SPEECH OF MAJOR-GENERAL CLARK. But the iliad of Mormondom was now in Far West. Haun's Mill massacre was merely a tragic episode; a huge tragedy in itself, it is true, such as civilized times scarcely ever present, yet merely an episode of this strange religious iliad of America and the nineteenth century. The capital of Mormondom was now the city of Far West, in Missouri. There was Joseph the prophet. There was Brigham Young--his St. Peter--who by this time fairly held the keys of the latter-day kingdom. There were the apostles. There were two armies marshaled--the army of the Lord and the army of Satan. And these were veritable hosts, of flesh and blood, equipped and marshaled in a religious crusade--not merely spiritual powers contending. "On the 4th of July, 1838," writes Apostle Parley Pratt, "thousands of the citizens who belonged to the church of the saints assembled at the city of Far West, the county seat of Caldwell, in order to celebrate our nation's birth. "We erected a tall standard, on which was hoisted our national colors, the stars and stripes, and the bold eagle of American liberty. Under its waving folds we laid the corner-stone of a temple of God, and dedicated the land and ourselves and families to him who had preserved us in all our troubles. "An address was then delivered by Sidney Rigdon, in which was portrayed in lively colors the oppression which we had suffered at the hands of our enemies. "We then and there declared our constitutional rights as American citizens, and manifested our determination to resist, with our utmost endeavors, from that time forth, all oppression, and to maintain our rights and freedom, according to the holy principles of liberty as guaranteed to every person by the constitution and laws of our country. "This declaration was received with shouts of hosanna to God and the Lamb, and with many long cheers by the assembled thousands, who were determined to yield their rights no more unless compelled by superior power." Very proper, too were such resolutions of these sons and daughters of sires and mothers who were among the pilgrim founders of this nation, and among the heroes and heroines of the Revolution. But Missouri could not endure this temple-building to the God of Israel, nor these mighty shouts of hosanna to his name; while the all-prevailing faith of the sisters brought more of the angels down from the New Jerusalem than earth just then was prepared to receive. In popular words, this formidable gathering of a modern Israel and this city building within its borders loomed up to Missouri as the rising of a Mormon empire. Soon the State was alive with mobs determined on the extermination of the saints; soon those mobs numbered ten thousand armed men; soon also were they converted into a State army, officered by generals and major-generals, with the governor as the commander-in-chief of a boldly avowed religious crusade, with rival priests as its "inspiring demons." One feature, all worthy of note, in this Hebraic drama of Mormondom, is that while modern Israel was ever in the action inspired by archangels of the new covenant, the anti-Mormon crusade was as constantly inspired by sectarian priests at war with a dispensation of angels. Even the mobber, Captain Comstock, who was bold enough to perpetrate a Haun's Mill massacre, was in consternation over the magic prayers of a few stricken women who honored the God of Israel in the hour of direst calamity. Thus throughout Missouri. And so the exterminating order of Governor Boggs prevailed like the edict of a second Nebuchadnezzar. There was a _Mormon war_ in the State. So it was styled. Mobs were abroad, painted like Indian warriors, committing murder, robbery, burning the homesteads of the saints, and spreading desolation. Next, one thousand men were ordered into service by the Governor, under the command of Major-General Atchison and Brigadier-Generals Park and Doniphan. This force marched against the saints in several counties. A Presbyterian priest, Rev. Sashel Woods, was its chaplain. He said prayers in the camp, morning and evening. 'Twas a godly service in an ungodly crusade, but the Rev. Sashel Woods was equal to it. The Philistines drove modern Israel before them, and their priest prayed Jehovah out of countenance. In Far West a thousand men of our Mormon Israel flew to arms, and in Davies county several hundred men assembled for defence. Colonel David Patten, an apostle, with his company put to flight some of the mob; but the crusaders in general drove the saints from settlement after settlement. Hundreds of men, women and children fled from their homes to the cities and strongholds of their people. From Davies county and the frontiers of Caldwell the refugees daily poured into the city of Far West. Lands and crops were abandoned to the enemy. The citizens in the capital of the saints were constantly under arms. Men slept in their clothes, with arms by their side, ready to muster at a given signal at any hour of the night. A company under Colonel Patten went out to meet the enemy across the prairies, a distance of twelve miles, to stop the murder and spoliation of a settlement of their people. Parley Pratt was one of the posse. "The night was dark," he says; "the distant plains far and wide were illuminated by blazing fires; immense columns of smoke were seen rising in awful majesty, as if the world was on fire. This scene, added to the silence of midnight, the rumbling sound of the tramping steeds over the hard and dried surface of the plain, the clanking of swords in their scabbards, the occasional gleam of bright armor in the flickering firelight, the gloom of surrounding darkness, and the unknown destiny of the expedition, or even of the people who sent it forth, all combined to impress the mind with deep and solemn thoughts." At dawn of day they met the enemy in ambush in the wilderness. The enemy opened fire, mortally wounding a brother named O'Banyon. Soon the brethren charged the enemy in his camp; several fell upon both sides, among whom was the brave apostle, David Patten; but the foemen flung themselves into a stream and escaped on the opposite shore, while the wilderness resounded with the watchword of the heroes, "_God and Liberty_:" Six of the brethren were wounded, and one left dead on the ground. The heroes returned to Far West. Among those who came out to meet them was the wife of the dying apostle, Patten. "O God! O my husband!" she exclaimed, bursting into tears. The wounds were dressed. David was still able to speak, but he died that evening in the triumphs of faith. "I had rather die," he said, "than live to see it thus in my country!" The young O'Banyon also died about the same time. They were buried together under military honors; a whole people in tears followed them to their grave. David Patten was the first of the modern apostles who found a martyr's grave. He is said to have been a great and good man, who chose to lay down his life for the cause of truth and right. Not long now ere Governor Boggs found the opportunity for the grand expulsion of the entire Mormon community--from twelve to fifteen thousand souls. He issued an order for some ten thousand troops to be mustered into service and marched to the field against the Mormons, giving the command to General Clark. His order was expressly to _exterminate_ the Mormons, or drive them from the State. The army of extermination marched upon the city of Far West. The little Mormon host, about five hundred strong, marched out upon the plains on the south of the city, and formed in order of battle. Its line of infantry extended near half a mile; a small company of horse was posted on the right wing on a commanding eminence, and another in the rear of the main body extended as a reserve. The army of extermination halted and formed along the borders of a stream called Goose Creek; and both sides sent out white flags, which met between the armies. "We want three persons out of the city before we massacre the rest!" was the voice of the white flag from the governor's army. Small need this, for the flag of mercy! But it was as good as the mercy of Haun's Mill, which was given on the very same day. That night Major-General Lucas encamped near the city. The brethren continued under arms, and spent the night throwing up temporary breastworks. They were determined to defend their homes, wives and children to the last. Both armies were considerably reinforced during the night, the army of extermination being reinforced with the monsters from the Haun's Mill massacre. But the prophet and brethren were on the next day betrayed by the traitor Colonel George M. Hinkle, who was in command of the defence of Far West. Joseph was now a prisoner of war; Parley and others were prisoners also; Brigham was at Far West, but even he could not save the prophet and the saints from this formidable army, nor lessen the blow which a traitor had dealt. The treachery of Colonel Hinkle had, however, perhaps saved the lives of hundreds of women and children, and prevented brave men from fighting in a just cause. It was November, now, and Major-General Clark was also at Far West with _his_ army of extermination. No book of the persecutions could be properly written without his speech to the Mormons, especially a book of the sisters, whom it so much concerned: "GENTLEMEN: You, whose names are not on this list, will now have the privilege of going to your fields to obtain grain for your families--wood, etc. Those that compose the list will go hence to prison, to be tried, and receive the due demerits of their crimes. But you are now at liberty, all but such as charges may hereafter be preferred against. It now devolves upon you to fulfill the treaty that you have entered into--the leading items of which I now lay before you. "The first of these items you have already complied with--which is, that you deliver up your leading men to be tried according to law. Second, that you deliver up your arms--this has been attended to. The third is, that you sign over your property to defray the expenses of the war; this you have also done. Another thing yet remains for you to comply with; that is: that you leave the State forthwith; and, whatever your feeling concerning this affair, whatever your innocence, it is nothing to me. General Lucas, who is equal in authority with me, has made this treaty with you. I am determined to see it executed. "The orders of the Governor to me, were, that you should be exterminated, and not allowed to remain in the State. And had your leaders not been given up, and the treaty complied with, before this you and your families would have been destroyed and your houses in ashes. "There is a discretionary power resting in my hands, which I shall try to exercise for a season. I did not say that you must go now, but you must not think of stopping here another season, or of putting in crops; for the moment you do, the citizens will be upon you. I am determined to see the Governor's orders fulfilled, but shall not come upon you immediately. Do not think that I shall act as I have done any more; but if I have to come again because the treaty which you have made is not complied with, you need not expect any mercy, but extermination; for I am determined that the Governor's order shall be executed. "As for your leaders, do not think, do not imagine for a moment, do not let it enter your minds that they will be delivered, or that you will see their faces again, for their fate is fixed, their die is cast, their doom is sealed. "I am sorry, gentlemen, to see so great a number of apparently intelligent men found in the situation that you are. And, oh! that I could invoke the spirit of the unknown God to rest upon you, and deliver you from that awful chain of superstition, and liberate you from those fetters of fanaticism with which you are bound. I would advise you to scatter abroad and never again organize with bishops, presidents, etc., lest you excite the jealousies of the people, and subject yourselves to the same calamities that have now come upon you. "You have always been the aggressors; you have brought upon yourselves these difficulties by being disaffected, and not being subject to rule; and my advice is, that you become as other citizens, lest by a recurrence of these events you bring upon yourselves inevitable ruin." CHAPTER XVII. EPISODES OF THE PERSECUTIONS--CONTINUATION OF ELIZA R. SNOW'S NARRATIVE--BATHSHEBA W. SMITH'S STORY--LOUISA F. WELLS INTRODUCED TO THE READER--EXPERIENCE OF ABIGAIL LEONARD--MARGARET FOUTZ. The prophet and his brother Hyrum were in prison and in chains in Missouri; Sidney Rigdon, Parley Pratt and others were also in prison and in chains, for the gospel's sake. The St. Peter of Mormondom was engaged in removing the saints from Missouri to Illinois. He had made a covenant with them that none of the faithful should be left. Faithfully he kept that covenant. It was then, in fact, that Brigham rose as a great leader of a people, giving promise of what he has been since the martyrdom of the prophet. While Joseph is in chains, and Brigham is accomplishing the exodus from Missouri, the sisters shall relate some episodes of those days. Sister Snow, continuing the thread of her narrative already given, says: In Kirtland the persecution increased until many had to flee for their lives, and in the spring of 1838, in company with my father, mother, three brothers, one sister and her two daughters, I left Kirtland, and arrived in Far West, Caldwell county, Mo., on the 16th of July, where I stopped at the house of Sidney Rigdon, with my brother Lorenzo, who was very sick, while the rest of the family went farther, and settled in Adam-Ondi-Ahman, in Davies county. In two weeks, my brother being sufficiently recovered, my father sent for us and we joined the family group. My father purchased the premises of two of the "old settlers," and paid their demands in full. I mention this, because subsequent events proved that, at the time of the purchase, although those men ostensibly were our warm friends, they had, in connection with others of the same stripe, concocted plans to mob and drive us from our newly acquired homes, and repossess them. In this brief biographical sketch, I shall not attempt a review of the scenes that followed. Sufficient to say, while we were busy in making preparations for the approaching winter, to our great surprise, those neighbors fled from the place, as if driven by a mob, leaving their clocks ticking, dishes spread for their meal, coffee-pots boiling, etc., etc., and, as they went, spread the report in every direction that the "Mormons" had driven them from their homes, arousing the inhabitants of the surrounding country, which resulted in the disgraceful, notorious "exterminating order" from the Governor of the State; in accordance therewith, we left Davies county for that of Caldwell, preparatory to fulfilling the injunction of leaving the State "before grass grows" in the spring. The clemency of our law-abiding, citizen-expelling Governor allowed us ten days to leave our county, and, till the expiration of that term, a posse of militia was to guard us against mobs; but it would be very difficult to tell which was better, the militia or the mob--nothing was too mean for the militia to perform--no property was safe within the reach of those men. One morning, while we were hard at work, preparing for our exit, the former occupant of our house entered, and in an impudent and arrogant manner inquired how soon we should be out of it. My American blood warmed to the temperature of an insulted, free-born citizen, as I looked at him, and thought, poor man, you little think with whom you have to deal--God lives! He certainly overruled in that instance, for those wicked men never got possession of that property, although my father sacrificed it to American mobocracy. In assisting widows and others who required help, my father's time was so occupied that we did not start until the morning of the 10th, and last day of the allotted grace. The weather was very cold and the ground covered with snow. After assisting in the arrangements for the journey, and shivering with cold, in order to warm my aching feet, I walked until the teams overtook me. In the mean time, I met one of the so-called militia, who accosted me with, "Well, I think this will cure you of your faith!" Looking him steadily in the eye, I replied, "No, sir; it will take more than _this_ to cure me of my faith." His countenance suddenly fell, and he responded, "I must confess, you are a better soldier than I am." I passed on, thinking that, unless he was above the average of his fellows in that section, I was not highly complimented by his confession. It is true our hardships and privations were sufficient to have disheartened any but the saints of the living God--those who were prompted by higher than earthly motives, and trusting in the arm of Jehovah. We were two days on our way to Far West, and stopped over night at what was called the Half-way House, a log building perhaps twenty feet square, with the chinkings between the logs, minus--they probably having been burned for firewood--the owner of the house, Brother Littlefield, having left with his family to escape being robbed; and the north wind had free ingress through the openings, wide enough for cats to crawl through. This had been the lodging place of the hundreds who had preceded us, and on the present occasion proved the almost shelterless shelter of seventy-five or eighty souls. To say lodging, would be a hoax, although places were allotted to a few aged and feeble, to lie down, while the rest of us either sat or stood, or both, all night. My sister and I managed so that mother lay down, and we sat by (on the floor, of course), to prevent her being trampled on, for the crowd was such that people were hardly responsible for their movements. It was past the middle of December, and the cold was so intense that, in spite of well packing, our food was frozen hard, bread and all, and although a blazing fire was burning on one side of the room, we could not get to it to thaw our suppers, and had to resort to the next expediency, which was this: The boys milked, and while one strained the milk, another held the pan (for there was no chance for putting anything down); then, while one held a bowl of the warm milk, another would, as expeditiously as possible, thinly slice the frozen bread into it, and thus we managed for supper. In the morning, we were less crowded, as some started very early, and we toasted our bread and thawed our meat before the fire. But, withal, that was a very merry night. None but saints can be happy under every circumstance. About twenty feet from the house was a shed, in the centre of which the brethren built a roaring fire, around which some of them stood and sang songs and hymns all night, while others parched corn and roasted frosted potatoes, etc. Not a complaint was heard--all were cheerful, and judging from appearances, strangers would have taken us to be pleasure excursionists rather than a band of gubernatorial exiles. After the mobbing commenced, although my father had purchased, and had on hand, plenty of wheat, he could get none ground, and we were under the necessity of grating corn for our bread on graters made of tin-pails and stove-pipe. I will here insert a few extracts from a long poem I wrote while in Davies county, as follows: 'Twas autumn--Summer's melting breath was gone, And Winter's gelid blast was stealing on; To meet its dread approach, with anxious care The houseless saints were struggling to prepare; When round about a desperate mob arose, Like tigers waking from a night's repose; They came like hordes from nether shades let loose-- Men without hearts, just fit for Satan's use! With wild, demoniac rage they sallied forth, Resolved to drive the saints of God from earth. Hemm'd in by foes--deprived the use of mill, Necessity inspires their patient skill; Tin-pails and stove-pipe, from their service torn, Are changed to graters to prepare the corn, That Nature's wants may barely be supplied-- They ask no treat, no luxury beside. But, where their shelter? Winter hastens fast; Can tents and wagons stem this northern blast? The scene presented in the city of Far West, as we stopped over night on our way to our temporary location, was too important to be omitted, and too sad to narrate. Joseph Smith, and many other prominent men, had been dragged to prison. Their families, having been plundered, were nearly or quite destitute--some living on parched corn, others on boiled wheat; and desolation seemed inscribed on everything but the hearts of the faithful saints. In the midst of affliction, they trusted in God. After spending the remainder of the winter in the vicinity of Far West, on the 5th of March, 1839, leaving much of our property behind, we started for Illinois. From the commencement of hostilities against us, in the State of Missouri, till our expulsion, no sympathy in our behalf was ever, to my knowledge, expressed by any of the former citizens, with one single exception, and that was so strikingly in contrast with the morbid state of feeling generally manifested that it made a deep impression on my mind, and I think it worthy of record. I will here relate the circumstance. It occurred on our outward journey. After a night of rain which turned to snow and covered the ground in the morning, we thawed our tent, which was stiffly frozen, by holding and turning it alternately before a blazing fire until it could be folded for packing; and, all things put in order, while we all shook with the cold, we started on. As the sun mounted upwards, the snow melted, and increased the depth of the mud with which the road before us had been amply stocked, and rendered travel almost impossible. The teams were puffing, and the wagons dragging so heavily that we were all on foot, tugging along as best we could, when an elderly gentleman, on horseback, overtook us, and, after riding alongside for some time, apparently absorbed in deep thought, as he (after inquiring who we were) watched the women and girls, men and boys, teams and wagons, slowly wending our way up a long hill, _en route_ from our only earthly homes, and, not knowing where we should find one, he said emphatically, "If I were in your places, I should want the Governor of the State hitched at the head of my teams." I afterwards remarked to my father that I had not heard as sensible a speech from a stranger since entering the State. I never saw that gentleman afterwards, but have from that time cherished a filial respect for him, and fancy I see his resemblance in the portrait of Sir Von Humboldt, now hanging on the wall before me. We arrived in Quincy, Ill., where many of the exiled saints had preceded us, and all were received with generous hospitality. My father moved to one of the northern counties. I stopped in Quincy, and, while there, wrote for the press, "An Appeal to the Citizens of the United States," "An Address to the Citizens of Quincy," and several other articles, for which I received some very flattering encomiums, with solicitations for effusions, which, probably, were elicited by the fact that they were from the pen of a "Mormon girl." From Quincy, my sister, her two daughters and I, went to Lima, Hancock county, where we found a temporary home under the roof of an old veteran of the Revolution, who, with his family, treated us with much kindness, although, through ignorance of the character of the saints, their feelings were like gall towards them as a people, which we knew to be the result of misrepresentation. It was very annoying to our feelings to hear bitter aspersions against those whom we knew to be the best people on earth; but, occupying, as we did, an upper room with a slight flooring between us and those below, we were obliged to hear. Frequently, after our host had traduced our people, of whom he knew nothing, he would suddenly change his tone and boast of the "noble women" he had in his house; "no better women ever lived," etc., which he would have said of the Mormon people generally, had he known them as well. We were pilgrims, and for the time being had to submit to circumstances. Almost anything is preferable to dependence--with these people we would earn our support at the tailoring business, thanks to my mother's industrial training, for which I even now bless her dear memory. In May the saints commenced gathering in Commerce (afterwards Nauvoo), and on the 16th of July I left our kind host and hostess, much to their regret, Elder Rigdon having sent for me to teach his family school in Commerce, and, although I regretted to part with my sister, I was truly thankful to be again associated with the body of the church, with those whose minds, freed from the fetters of sectarian creeds, and man-made theology, launch forth in the divine path of investigation into the glorious fields of celestial knowledge and intelligence. -- Concerning these times, Sister Bathsheba W. Smith says: "When I was in my sixteenth year, some Latter-day Saint elders visited our neighborhood. I heard them preach and believed what they taught; I believed the Book of Mormon to be a divine record, and that Joseph Smith was a prophet of God. I knew by the spirit of the Lord, which I received in answer to prayer, that these things were true. On the 21st of August, 1837, I was baptized into the Church of Jesus Christ of Latter-day Saints, by Elder Samuel James, in Jones' Run, on the farm and near the residence of Augustus Burgess, and was confirmed by Elder Francis G. Bishop. The spirit of the Lord rested upon me, and I knew that he accepted of me as a member in his kingdom. My mother was baptized this same day. My sister Sarah, next older than me, was baptized three days previously. My father, and my two oldest sisters, Matilda and Nancy, together with their husbands, Col. John S. Martin and Josiah W. Fleming, were baptized into the same church soon afterwards. My uncle, Jacob Bigler, and his family had been baptized a few weeks before. A part of my first experience as a member of the church was, that most of my young acquaintances and companions began to ridicule us. The spirit of gathering with the saints in Missouri came upon me, and I became very anxious indeed to go there that fall with my sister Nancy and family, as they had sold out and were getting ready to go. I was told I could not go. This caused me to retire to bed one night feeling very sorrowful. While pondering upon what had been said to me about not going, a voice said to me,'Weep not, you will go this fall' I was satisfied and comforted. The next morning I felt contented and happy, on observing which my sister Sarah said, 'You have got over feeling badly about not going to Zion this fall, have you?' I quietly, but firmly, replied, 'I am going--you will see.' "My brother, Jacob G. Bigler, having gone to Far West, Mo., joined the church there and bought a farm for my father, and then returned. About this time my father sold his farm in West Virginia, and fitted out my mother, my brother, and my sister Sarah, Melissa and myself, and we started for Far West, in company with my two brothers-in-law and my uncle and their families. Father stayed to settle up his business, intending to join us at Far West in the spring, bringing with him, by water, farming implements, house furniture, etc. On our journey the young folks of our party had much enjoyment; it seemed so novel and romantic to travel in wagons over hill and dale, through dense forests and over extensive prairies, and occasionally passing through towns and cities, and camping in tents at night. On arriving in Missouri we found the State preparing to wage war against the Latter-day Saints. The nearer we got to our destination, the more hostile the people were. As we were traveling along, numbers of men would sometimes gather around our wagons and stop us. They would inquire who we were, where we were from, and where we were going to. On receiving answers to their questions, they would debate among themselves whether to let us go or not; their debate would result generally in a statement to the effect of, 'As you are Virginians, we will let you go on, but we believe you will soon return, for you will quickly become convinced of your folly.' Just before we crossed Grand River, we camped over night with a company of Eastern saints. We had a meeting, and rejoiced together. In the morning it was thought best for the companies to separate and cross the river by two different ferries, as this arrangement would enable all to cross in less time. Our company arrived at Far West in safety. But not so with the other company; they were overtaken at Haun's Mill by an armed mob--nineteen were killed, many others were wounded, and some of them maimed for life. "Three nights after we had arrived at the farm which my brother had bought, and which was four miles south of the city of Far West, word came that a mob was gathering on Crooked River, and a call was made for men to go out in command of Captain David W. Patten, for the purpose of trying to stop the depredations of the men, who were whipping and otherwise maltreating our brethren, and who were destroying and burning property. Captain Patten's company went, and a battle ensued. Some of the Latter-day Saints were killed, and several were wounded. I saw Brother James Hendrix, one of the wounded, as he was being carried home; he was entirely helpless and nearly speechless. Soon afterwards Captain David W. Patten, who was one of the twelve apostles, was brought wounded into the house where we were. I heard him bear testimony to the truth of Mormonism. He exhorted his wife and all present to abide in the faith. His wife asked him if he had anything against any one. He answered, 'No.' Elder Heber C. Kimball asked him if he would remember him when he got home. He said he would. Soon after this he died, without a struggle. "In this State I saw thousands of mobbers arrayed against the saints, and I heard their shouts and savage yells when our prophet Joseph and his brethren were taken into their camp. I saw much, very much, of the sufferings that were brought upon our people by those lawless men. The saints were forced to sign away their property, and to agree to leave the State before it was time to put in spring crops. In these distressing times, the spirit of the Lord was with us to comfort and sustain us, and we had a sure testimony that we were being persecuted for the gospel's sake, and that the Lord was angry with none save those who acknowledged not his hand in all things. "My father had to lose what he had paid on his farm; and in February, 1839, in the depth of winter, our family, and thousands of the saints, were on the way to the State of Illinois. On this journey I walked many a mile, to let some poor sick or weary soul ride. At night we would meet around the camp-fire and take pleasure in singing the songs of Zion, trusting in the Lord that all would yet be well, and that Zion would eventually be redeemed. "In the spring, father joined us at Quincy, Ill. We also had the joy of having our prophet, Joseph Smith, and his brethren, restored to us from their imprisonment in Missouri. Many, however, had died from want and exposure during our journey. I was sick for a long time with ague and fever, during which time my father was taken severely sick, and died after suffering seven weeks. It was the first sickness that either of us ever had. "In the spring of 1840 our family moved to Nauvoo, in Illinois. Here I continued my punctuality in attending meetings, had many opportunities of hearing Joseph Smith preach, and tried to profit by his instructions, and received many testimonials to the truth of the doctrines he taught. Meetings were held out of doors in pleasant weather, and in private houses when it was unfavorable. I was present at the laying of the cornerstones of the foundation of the Nauvoo temple, and had become acquainted with the prophet Joseph and his family. "On the 25th of July, 1841, I was united in holy marriage to George Albert Smith, the then youngest member of the quorum of the twelve apostles, and first cousin of the prophet (Elder Don Carlos Smith officiating at our marriage). My husband was born June 26th, 1817, at Potsdam. St. Lawrence county, N. Y. When I became acquainted with him in Virginia, in 1837, he was the junior member of the first quorum of seventy. On the 26th day of June, 1838, he was ordained a member of the High Council of Adam-Ondi-Ahman, Davies county, Missouri. Just about the break of day, on the 26th of April, 1839, while kneeling on the corner-stone of the foundation of the Lord's house in the city of Far West, Caldwell county, Missouri, he was ordained one of the twelve apostles. Two days after we were married, we started, carpet bag in hand, to go to his father's, who lived at Zarahemla, Iowa Territory, about a mile from the Mississippi. There we found a feast prepared for us, in partaking of which my husband's father, John Smith, drank our health, pronouncing the blessings of Abraham, Isaac and Jacob upon us. I did not understand the import of this blessing as well then as I do now." -- Here we meet another of these Spartan women of Mormondom in the person of Louisa F. Wells, the senior wife of Lieutenant-General Daniel H. Wells. In July, 1837, her father, Absalom Free, who had embraced Mormonism in Fayetteville, St. Clair county, Ill., in the year 1835, emigrated with his family to Caldwell county, Mo. In Caldwell, Brother Free purchased a farm and built a good house. He was of the well-to-do farmer class. With his ample means he soon collected a fine farming outfit, and before him was the promise of great prosperity. The saints had been driven out of Jackson county, and mobs were ravaging in Davies county, but there was peace in Caldwell until the Fourth of July, in 1838, when the anti-Mormons, who were waiting and watching for a pretext, took occasion, from some remarks made by Elder Sidney Rigdon, in a commemorative speech at the celebration, to commence a crusade against the city of Far West. When the father of Louisa joined the organization for defence of the city of Far West, he left a sick son at home, with the women folks of his own and five other families, who had gathered there. These were left to defend their homes. Louisa and her sister Emeline, with their cousin, Eliza Free, stood guard, on a ridge near the house, for three weeks, night and day, to warn the families of the approach of the mob. This sister Emeline is the same who was afterwards so well known in Utah as the wife of Brigham Young. While thus standing guard, one day, the girls saw a troop of horsemen near, marching with a red flag and the beating of drums. They had with them a prisoner, on foot, whom they were thus triumphantly marching to their camp. They were a troop of the mob. The prisoner was grandfather Andrew Free, though at the time the sisters knew it not. It was almost night. The horsemen made direct for their camp with their "prisoner of war," whom they had taken, not in arms, for he was aged, yet was he a soldier of the cross, ready to die for his faith. Already had the veteran disciple been doomed by his captors. He was to be shot; one escape only had they reserved for him. Before the mob tribunal stood the old man, calm and upright in his integrity, and resolved in his faith. No one was near to succor him. He stood alone, face to face with death, with those stern, cruel men, whose class had shown so little mercy in Missouri, massacring men, women and children, at Haun's Mill, and elsewhere about the same time. Then the captain and his band demanded of the old man that he should swear there and then to renounce Jo. Smith and his d--d religion, or they would shoot him on the spot. Drawing himself up with a lofty mien, and the invincible courage that the Mormons have always shown in their persecutions, the veteran answered: "I have not long to live. At the worst you cannot deprive me of many days. I will never betray or deny my faith which I know to be of God. Here is my breast, shoot away, I am ready to die for my religion!" At this he bared his bosom and calmly waited for the mob to fire. But the band was abashed at his fearless bearing and answer. For a time the captain and his men consulted, and then they told their prisoner that they had decided to give him till the morning to reconsider whether he would retract his faith or die. Morning came. Again the old man was before the tribunal, fearless in the cause of his religion as he had been the previous night. Again came from him a similar answer, and then he looked for death, indeed, the next moment. But he had conquered his captors, and the leader declared, with an oath: "Any man who can be so d--d true to any d--d religion, deserves to live!" Thereupon the mob released the heroic disciple of Mormonism, and he returned to his home in safety. During the three weeks the girls stood on guard, their father, who was desirous to get tidings of his sick son, came frequently to a thicket of underbrush, where the girls would bring his food and communicate with him concerning affairs at the house. One evening during this season of guard duty, the girls discovered five armed men approaching. Running to the house, they gave the alarm. In a few moments every woman and child of the six families were hiding in the neighboring corn-field, excepting Louisa, her mother and her sick brother. "Mother," said the boy, "you and Louisa run and hide. The mob will be sure to kill me. They will see how tall I am by the bed-clothes, and will think I am a man. You and sister Louisa escape or they will kill you too." But the mother resolved to share the fate of her son, unless she could protect him by her presence, and soften the hearts of savage mobocrats by a mother's prayers for mercy; but she bade her daughter fly with the baby. Louisa, however, also determined to stay to defend both her brother and her mother. So they armed themselves--the mother with an axe, and Louisa with a formidable pair of old-fashioned fire-tongs, and stationed themselves at either door. But it turned out that the men were a squad of friends, whom the father had sent to inquire after his family; yet the incident illustrates those days of universal terror for the Mormons in the State of Missouri. Worse, even, than the horrors of ordinary war must it have been, when thus women, children and the sick, when not a Mormon man was present to provoke the mob to bloodshed, looked for massacre upon massacre as daily scenes which all in turn might expect to overtake them. After the fall of the city of Far West, it being decided that the Mormons should make a grand exodus from Missouri in the spring, Mr. Free determined to anticipate it. Gathering up what property he could save from the sacrifice, he started with his family for Illinois, abandoning the beautiful farm he had purchased and paid for, along with the improvements he had made. In their flight to Illinois they were frequently overtaken and threatened by mobs, but fortunately escaped personal violence, as it was evident they were hastening from the inhospitable State. But the inhumanity of the Missourians in those times is well illustrated in the following incident: Along with Brother Free's party were William Duncan and Solomon Allen, whose feet were so badly frozen one day that they were unable to proceed. At every house on the route the exiles called, soliciting permission to shelter and care for the disabled men; but at every place they were turned away, until at last, at eleven o'clock at night, they were graciously permitted to occupy some negro quarters. The grace, however, of Missouri was redeemed by a codicil that "No d--d Mormon should stop among white folks!" This was mercy, indeed, for Missouri, and it is written in the book of remembrance. The party stopped and occupied the negro quarters, nursing the men during the night, and so far restored them that they were enabled to go on the next day. Arriving at the Mississippi river, above St. Charles, it was found that the ice was running so fiercely that it was well-nigh impossible to cross, but the mobbers insisted that they should cross at once. The crossing was made on a scow ferry-boat, common in those times; and as the boat was near being swamped in the current, to add to the horror of the incident, it was seriously proposed by the boatmen to throw some of the "d--d Mormons overboard," to lighten the load! The proposition, however, was abandoned, and the party landed safely on the opposite shore. Having escaped all the perils of that flight from Missouri, Father Free and his family made their home in the more hospitable State of Illinois, where the Mormons for a season found their "second Zion." Here we leave "Sister Louisa" for awhile, to meet her again in the grand exodus of her people from "civilization." -- The following experience of Abigail Leonard, a venerable and respected lady, now in her eighty-second year of life, will also be of interest in this connection. She says: "In 1829 Eleazer Miller came to my house, for the purpose of holding up to us the light of the gospel, and to teach us the necessity of a change of heart. He did not teach creedism, for he did not believe therein. That night was a sleepless one to me, for all night long I saw before me our Saviour nailed to the cross. I had not yet received remission of my sins, and, in consequence thereof, was much distressed. These feelings continued for several days, till one day, while walking alone in the street, I received the light of the spirit. "Not long after this, several associated Methodists stopped at our house, and in the morning, while I was preparing breakfast, they were conversing upon the subject of church matters, and the best places for church organization. From the jottings of their conversation, which I caught from time to time, I saw that they cared more for the fleece than the flock. The Bible lay on the table near by, and as I passed I occasionally read a few words until I was impressed with the question: 'What is it that separates two Christians?' "For two or three weeks this question was constantly on my mind, and I read the Bible and prayed that this question might be answered to me. "One morning I took my Bible and went to the woods, when I fell upon my knees, and exclaimed: 'Now, Lord, I pray for the answer of this question, and I shall _never_ rise till you reveal to me what it is that separates two Christians.' Immediately a vision passed before my eyes, and the different sects passed one after another by me, and a voice called to me, saying: 'These are built up for gain.' Then, beyond, I could see a great light, and a voice from above called out: 'I shall raise up a people, whom I shall delight to own and bless.' I was then fully satisfied, and returned to the house. "Not long after this a meeting was held at our house, during which every one was invited to speak; and when opportunity presented, I arose and said: 'To-day I come out from all names, sects and parties, and take upon myself the name of Christ, resolved to wear it to the end of my days.' "For several days afterward, many people came from different denominations and endeavored to persuade me to join their respective churches. At length the associated Methodists sent their presiding elder to our house to preach, in the hope that I might be converted. While the elder was discoursing I beheld a vision in which I saw a great multitude of people in the distance, and over their heads hung a thick, dark cloud. Now and then one of the multitude would struggle, and rise up through the gloomy cloud; but the moment his head rose into the light above, the minister would strike him a blow, which would compel him to retire; and I said in my heart, 'They will never serve _me_ so.' "Not long after this, I heard of the 'Book of Mormon,' and when a few of us were gathered at a neighbor's we asked that we might have manifestations in proof of the truth and divine origin of this book, although we had not yet seen it. Our neighbor, a lady, was quite sick and in much distress. It was asked that she be healed, and immediately her pain ceased, and health was restored. Brother Bowen defiantly asked that he might be slain, and in an instant he was prostrated upon the floor. I requested that I might know of the truth of this book, by the gift and power of the Holy Ghost, and I immediately felt its presence. Then, when the Book of Mormon came, we were ready to receive it and its truths. The brethren gathered at our house to read it, and such days of rejoicing and thanksgiving I never saw before nor since. We were now ready for baptism, and on or about the 20th of August, 1831, were baptized. "When we heard of the 'gathering,' we were ready for that also, and began preparations for the journey. On the 3d of July, 1832, we started for Jackson county, Mo., where we arrived some time in the latter part of December of the same year. "Here we lived in peace, and enjoyed the blessings of our religion till the spring of 1833, when the mob came upon us, and shed its terror in our midst. The first attack was made upon Independence, about twelve miles from our place. The printing press was destroyed, and the type scattered in the streets. Other buildings, and their furniture, were destroyed; and Bishop Partridge was tarred and feathered. Next, we heard that the enemy had attacked our brethren in the woods about six miles distant. Then my husband was called upon to go and assist his brethren. He arrived on the field in the heat of the battle, and received fourteen bullet-holes in his garments, but received no wounds, save two very slight marks, one on the hip, the other on the arm. "The mob was defeated, and my husband returned home for food. I gave it him, and bade him secrete himself immediately. He did so, and none too soon; for scarcely was he hidden, when the mob appeared. As soon as my husband was secreted I took my children and went to a neighbor's house, where the sisters were gathering for safety. About this time Sister Parley Pratt was being helped from a sick bed to this place of security, and the mob, seeing the sisters laboring to carry her, gave their assistance and carried her in. The mob then searched for fire-arms, but could find none. "The brethren and the mob formed a treaty about this time, in which we agreed to abandon the country by a specified time. Immediately our people commenced moving across the Missouri river, into Clay county. The people of Clay county becoming alarmed at our numbers, and incited to malice by the people of Jackson county, cut away the boat before all our people had crossed, and thus compelled our family with some others to remain in Jackson county. There were nine families in all. And the mob came and drove us out into the prairie before the bayonet. It was in the cold, cheerless month of November, and our first night's camp was made the thirteenth of that month, so wide-famed as the night of falling stars. The next day we continued our journey, over cold, frozen, barren prairie ground, many of our party barefoot and stockingless, feet and legs bleeding. Mine was the only family whose feet were clothed, and that day, while alone, I asked the Lord what I should do, and his answer was: 'Divide among the sufferers, and thou shalt be repaid four-fold!' I then gave till I had given more than fifteen pairs of stockings. In three and a half days from the time of starting, we arrived at a grove of timber, near a small stream, where we encamped for the winter. From the time of our arrival till the following February we lived like saints. "For awhile our men were permitted to return to the settlements in Jackson county, and haul away the provisions which they had left behind; but at last they would neither sell to us nor allow us any longer to return for our own provisions left behind. "A meeting was held, and it was decided that but one thing was left to do, which was to return to Jackson county, to the place we had recently left from compulsion. This we did, and on the evening of February 20, 1834, soon after our arrival in the old deserted place, we had been to meeting and returned. It was about eleven o'clock at night, while we were comfortably seated around a blazing fire, built in an old-fashioned Dutch fireplace, when some one on going out discovered a crowd of men at a little distance from the house, on the hill. This alarmed the children, who ran out, leaving the door open. In a moment or two five armed men pushed their way into the house and presented their guns to my husband's breast, and demanded, 'Are you a Mormon?' My husband replied: 'I profess to belong to the Church of Christ.' They then asked if he had any arms, and on being told that he had not, one of them said: 'Now, d--n you, walk out doors!' My husband was standing up, and did not move. "Seeing that he would not go, one of them laid down his gun, clutched a chair, and dealt a fierce blow at my husband's head; but fortunately the chair struck a beam overhead, which turned and partially stopped the force of the blow, and it fell upon the side of his head and shoulder with too little force to bring him down, yet enough to smash the chair in pieces upon the hearth. The fiend then caught another chair, with which he succeeded in knocking my husband down beneath the stairway. They then struck him several blows with a chair-post, upon the head, cutting four long gashes in the scalp. The infuriated men then took him by the feet and dragged him from the room. They raised him to his feet, and one of them, grasping a large boulder, hurled it with full force at his head; but he dropped his head enough to let the stone pass over, and it went against the house like a cannon ball. Several of them threw him into the air, and brought him, with all their might, at full length upon the ground. When he fell, one of them sprang upon his breast, and stamping with all his might, broke two of his ribs. "They then turned him upon his side, and with a chair-post dealt him many severe blows upon the thigh, which were heard at a distance of one hundred and twenty rods. Next they tore off his coat and shirt, and proceeded to whip him with their gun-sticks. I had been by my husband during this whole affray, and one of the mob seeing me, cried out: 'Take that woman in the house, or she will overpower every devil of you!' Four of them presented their guns to my breast, and jumping off the ground with rage, uttering the most tremendous oaths, they commanded me to go into the house. This order I did not obey, but hastened to my husband's assistance, taking stick after stick from them, till I must have thrown away twenty. "By this time my husband felt that he could hold out no longer, and raising his hands toward heaven, asking the Lord to receive his spirit, he fell to the ground, helpless. Every hand was stayed, and I asked a sister who was in the house to assist me to carry him in doors. "We carried him in, and after washing his face and making him as comfortable as possible, I went forth into the mob, and reasoned with them, telling them that my husband had never harmed one of them, nor raised his arm in defence against them. They then went calmly away, but next day circulated a report that they had killed one Mormon. "After the mob had gone, I sent for the elder, and he, with two or three of the brethren, came and administered to my husband, and he was instantly healed. The gashes on his head grew together without leaving a scar, and he went to bed comfortable. In the morning I combed the coagulated blood out of his hair, and he was so well that he went with me to meeting that same day. "The mob immediately held a meeting and informed us that we were to have only three days to leave in, and if we were not off by that time the whole party would be massacred. We accordingly prepared to leave, and by the time appointed were on our way to Clay county. Soon after our arrival in Clay county, the 'Camp of Zion' came, and located about twenty miles from us. The cholera broke out in the camp, and many died. Three of the party started to where we lived, but two died on the way, leaving Mr. Martin Harris to accomplish the journey alone. The first thing, when he saw me, he exclaimed: 'Sister Leonard, I came to your house to save my life.' For eight days my husband and I worked with him before he began to show signs of recovery, scarcely lying down to take our rest. While Mr. Harris was lying sick, the prophet Joseph Smith came, with eleven others, to visit him. This was the first time I had ever seen the prophet. "The prophet advised us to scatter out over the county, and not congregate too much together, so that the people would have no cause for alarm. "While we were yet living in this place, the ague came upon my family, and my husband lay sick for five months, and the children for three. During the whole time I procured my own wood, and never asked any one for assistance. On the recovery of my husband he bought a beautiful little farm near by, where we lived long enough to raise one crop, when the mob again came against us, and we were compelled to move into Caldwell county. "When we arrived there we moved into a log cabin, without door, window, or fireplace, where my husband left the children and me, and returned to Clay county, for some of the brethren who were left behind. During his absence a heavy snowstorm came, and we were without wood or fire. My little boy and I, by turns, cut wood enough to keep us warm till my husband returned. "Here my husband entered eighty acres of land, and subsequently bought an additional twenty acres. Here, too, we stayed long enough to raise one crop, and then moved to Nauvoo, Hancock county, Illinois. "As soon as we were located, we were all seized with sickness, and scarcely had I recovered, when there came into our midst some brethren from England, who were homeless, and our people took them in with their own families. One of the families we took to live with us. The woman was sick, and we sent for the elders to heal her, but their endeavors were not successful, and I told the husband of the sick woman that but one thing was left to be done, which was to send for the sisters. The sisters came, washed, anointed, and administered to her. The patient's extremities were cold, her eyes set, a spot in the back apparently mortified, and every indication that death was upon her. But before the sisters had ceased to administer, the blood went coursing through her system, and to her extremities, and she was sensibly better. Before night her appetite returned, and became almost insatiable, so much so at least that, after I had given her to eat all I dared, she became quite angry because I would not give her more. In three days she sat up and had her hair combed, and soon recovered." The following portion of Margaret Foutz's narrative will also be of interest in this connection. She says: "I am the daughter of David and Mary Munn, and was born December 11th, 1801, in Franklin county, Pa. I was married to Jacob Foutz, July 22d, 1822. In the year 1827 we emigrated to Richland county, Ohio. After living here a few years, an elder by the name of David Evans came into the neighborhood, preaching the gospel of Jesus Christ, commonly called Mormonism. We united ourselves with the church, being baptized by Brother Evans, in the year 1834. Subsequently we took our departure for Missouri, to gather with the saints. We purchased some land, to make a permanent home, on Crooked River, where a small branch of the church was organized, David Evans being the president. We enjoyed ourselves exceedingly well, and everything seemed to prosper; but the spirit of persecution soon began to make itself manifest. Falsehoods were circulated about the Mormon population that were settling about that region, and there soon began to be signs of trouble. The brethren, in order to protect their families, organized themselves together. "Threats being made by the mob to destroy a mill belonging to Brother Haun, it was considered best to have a few men continually at the mill to protect it. One day Brother Evans went and had an interview with a Mr. Comstock, said to be the head man of the mob. All things were amicably adjusted. Brother Evans then went to inform the brethren (my husband being among them) that all was well. This was about the middle of the afternoon, when Brother Evans returned from Mr. Comstock's. On a sudden, without any warning whatever, sixty or seventy men, with blackened faces, came riding their horses at full speed. The brethren ran, for protection, into an old blacksmith shop, they being without arms. The mob rode up to the shop, and without any explanation or apparent cause, began a wholesale butchery, by firing round after round through the cracks between the logs of the shop. I was at home with my family of five little children, and could hear the firing. In a moment I knew the mob was upon us. Soon a runner came, telling the women and children to hasten into the timber and secrete themselves, which we did, without taking anything to keep us warm; and had we been fleeing from the scalping knife of the Indian we would not have made greater haste. And as we ran from house to house, gathering as we went, we finally numbered about forty or fifty women and children. We ran about three miles into the woods, and there huddled together, spreading what few blankets or shawls we chanced to have on the ground for the children; and here we remained until two o'clock the next morning, before we heard anything of the result of the firing at the mill. Who can imagine our feelings during this dreadful suspense? And when the news did come, oh! what terrible news! Fathers, brothers and sons, inhumanly butchered! We now took up the line of march for home. Alas! what a home! Who would we find there? And now, with our minds full of the most fearful forebodings, we retraced those three long, dreary miles. As we were returning I saw a brother, Myers, who had been shot through his body. In that dreadful state he crawled on his hands and knees, about two miles, to his home. "After I arrived at my house with my children, I hastily made a fire to warm them, and then started for the mill, about one mile distant. My children would not remain at home, saying, 'If father and mother are going to be killed, we want to be with them.' It was about seven o'clock in the morning when we arrived at the mill. In the first house I came to there were three dead men. One, a Brother McBride, I was told was a survivor of the Revolution. He was a terrible sight to behold, having been cut and chopped, and horribly mangled, with a corn-cutter. "I hurried on, looking for my husband. I found him in an old house, covered with some rubbish. (The mob had taken the bedding and clothing from all the houses near the mill). My husband had been shot in the thigh. I rendered him all the assistance I could, but it was evening before I could get him home. I saw thirteen more dead bodies at the shop, and witnessed the beginning of the burial, which consisted in throwing the bodies into an old, dry well. So great was the fear of the men that the mob would return and kill what few of them there were left, that they threw the bodies in, head first or feet first, as the case might be. When they had thrown in three, my heart sickened, and I turned fainting away. "At the moment of the massacre, my husband and another brother drew some of the dead bodies on themselves, and pretended to be dead also, by so doing saving their lives. While in this situation they heard what the ruffians said after the firing was over. Two little boys, who had not been hit, begged for their lives; but with horrible oaths they put the muzzles of their guns to the children's heads, and blew their brains out. "Oh! what a change one short day had brought! Here were my friends, dead and dying; one in particular asked me to give him relief by taking a hammer and knocking his brains out, so great was his agony. And we knew not what moment our enemies would be upon us again. And all this, not because we had broken any law--on the contrary, it was a part of our religion to keep the laws of the land. In the evening Brother Evans got a team and conveyed my husband to his house, carried him in, and placed him on a bed. I then had to attend him, alone, without any doctor or any one to tell me what to do. Six days afterwards I, with my husband's assistance, extracted the bullet, it being buried deep in the thick part of the thigh, and flattened like a knife. During the first ten days, mobbers, with blackened faces, came every day, cursing and swearing like demons from the pit, and declaring that they would 'kill that d--d old Mormon preacher.' At times like these, when human nature quailed, I felt the power of God upon me to that degree that I could stand before them fearless; and although a woman, and alone, those demons in human shape had to succumb; for there was a power with me that they knew not of. During these days of mobocratic violence I would sometimes hide my husband in the house, and sometimes in the woods, covering him with leaves. And thus was I constantly harassed, until the mob finally left us, with the understanding that we should leave in the spring. About the middle of February we started for Quincy, Ill. Arriving there, we tarried for a short time, and thence moved to Nauvoo." CHAPTER XVIII. JOSEPH SMITH'S DARING ANSWER TO THE LORD--WOMAN, THROUGH MORMONISM, RESTORED TO HER TRUE POSITION--THE THEMES OF MORMONISM. What potent faith had come into the world that a people should thus live and die by it? Show us this new temple of theology in which the sisters had worshipped. Open the book of themes which constitute the grand system of Mormonism. -- The disciples of the prophet believed in the Book of Mormon; but nearly all their themes, and that vast system of theology which Joseph conceived, as the crowning religion for a world, were derived from the Hebrew Bible, the New Testament of Christ, and modern revelation. New revelation is the signature of Mormonism. The themes begin with Abraham, rather than with Christ; but they go back to Adam, and to the long "eternities" ere this world was. _Before Adam, was Mormonism!_ There are _generations of worlds_. The Genesis of the Gods was before the Genesis of Man. The Genesis of the Gods is the first book of the Mormon iliad. "Then the Lord answered Job out of the whirlwind, and said, 'Who is this that darkeneth counsel by words without knowledge? Gird up now thy loins like a man; for I will demand of thee, and answer thou me. "'Where wast thou when I laid the foundations of the earth? Declare if thou hast understanding. "'Who hath laid the measures thereof, if thou knowest? Or who hath stretched the line upon it? "'Whereupon are the foundations thereof fastened? Or who laid the corner-stone thereof: "'When the morning stars sang together, and all the sons of God shouted for joy?'" Brother Job, where wast thou? Joseph answered the Lord when the Masonic question of the Gods was put to him: "Father, I was with _thee_; one of the 'morning stars' then; one of the archangels of thy presence." 'Twas a divinely bold answer. But Joseph _was_ divinely daring. The genius of Mormonism had come down from the empyrean; it hesitated not to assert its origin among the Gods. This is no fanciful treatment--no mere flight to the realm of ideals. The Mormons have literally answered the Lord, their Father, the question which he put to their brother, Job, and have made that answer a part of their theology. But where was woman "when the morning stars sang together, and the sons of God shouted for joy?" Where was Zion? Where the bride? Where was woman? "Not yet created; taken afterwards from the rib of Adam; of the earth, not of heaven; created for Adam's glory, that he might rule over her." So said not Joseph. It was the young East who thus declared. The aged West had kept the book of remembrance. Joseph was gifted with wonderful memories of the "eternities past." He had not forgotten woman. He knew Eve, and he remembered Zion. He restored woman to her place among the Gods, where her primeval Genesis is written. Woman was among the morning stars, when they sang together for joy, at the laying of the foundations of the earth. When the sons of God thrice gave their Masonic shouts of hosanna, the daughters of God lifted up their voices with their brothers; and the hallelujahs to the Lord God Omnipotent, were rendered sweeter and diviner by woman leading the theme. In the temples, both of the heavens and the earth, woman is found. She is there in her character of Eve, and in her character of Zion. The one is the type of earth, the other the type of heaven; the one the mystical name of the mortal, the other of the celestial, woman. The Mormon prophet rectified the divine drama. Man is nowhere where woman is not. Mormonism has restored woman to her pinnacle. Presently woman herself shall sing of her divine origin. A high priestess of the faith shall interpret the themes of herself and of her Father-and-Mother God! At the very moment when the learned divines of Christendom were glorying that this little earth was the "be-all and the end-all" of creation, the prophet of Mormondom was teaching the sisters in the temple at Kirtland that there has been an eternal chain of creations coming down from the generations of the Gods--worlds and systems and universes. At the time these lights of the Gentiles were pointing to the star-fretted vault of immensity as so many illuminations--lamps hung out by the Creator, six thousand years ago, to light this little earth through her probation--the prophet of Israel was teaching his people that the starry hosts were worlds and suns and universes, some of which had being millions of ages before this earth had physical form. Moreover, so vast is the divine scheme, and stupendous the works of creations, that the prophet introduced the expressive word _eternities_. The eternities are the times of creations. This earth is but an atom in the immensities of creations. Innumerable worlds have been peopled with "living souls" of the order of mankind; innumerable worlds have passed through their probations; innumerable worlds have been redeemed, resurrected, and celestialized. Hell-loving apostles of the sects were sending ninety-nine hundredths of this poor, young, forlorn earth to the bottomless pit. The Mormon prophet was finding out grand old universes, in exaltation with scarcely the necessity of losing a soul. The spirit of Mormonism is universal salvation. Those who are not saved in one glory, may be saved in another. There are the "glory of the sun," and the "glory of the moon," and the "glory of the stars." The children of Israel belong to the glory of the sun. They kept their first estate. They are nobly trying to keep their second estate on probation. Let the devotion, the faith, the divine heroism of the Mormon sisters, witness this. "Adam is our Father and God. He is the God of the earth." So says Brigham Young. Adam is the great archangel of this creation. He is Michael. He is the Ancient of Days. He is the father of our elder brother, Jesus Christ--the father of him who shall also come as Messiah to reign. He is the father of the spirits as well as the tabernacles of the sons and daughters of man. Adam! Michael is one of the grand mystical names in the works of creations, redemptions, and resurrections. Jehovah is the second and the higher name. Eloheim--signifying the Gods--is the first name of the celestial trinity. Michael was a celestial, resurrected being, of another world. "In the beginning" the Gods created the heavens and the earths. In their councils they said, let us make man in our own image. So, in the likeness of the Fathers, and the Mothers--the Gods--created they man--male and female. When this earth was prepared for mankind, Michael, as Adam, came down. He brought with him one of his wives, and he called her name Eve. Adam and Eve are the names of the fathers and mothers of worlds. Adam was not made out of a lump of clay, as we make a brick, nor was Eve taken as a rib--a bone--from his side. They came by generation. But woman, as the wife or mate of man, was a rib of man. She was taken from his side, in their glorified world, and brought by him to earth to be the mother of a race. These were father and mother of a world of spirits who had been born to them in heaven. These spirits had been waiting for the grand period of their probation, when they should have bodies or tabernacles, so that they might become, in the resurrection, like Gods. When this earth had become an abode for mankind, with its Garden of Eden, then it was that the morning stars sang together, and the sons and daughters of God shouted for joy. They were coming down to earth. The children of the sun, at least, knew what the grand scheme of the everlasting Fathers and the everlasting Mothers meant, and they, both sons and daughters, shouted for joy. The temple of the eternities shook with their hosannas, and trembled with divine emotions. The father and mother were at length in their Garden of Eden. They came on purpose to fall. They fell "that man might be; and man is, that he might have joy." They ate of the tree of mortal life, partook of the elements of this earth that they might again become mortal for their children's sake. They fell that another world might have a probation, redemption and resurrection. The grand patriarchal economy, with Adam, as a resurrected being, who brought his wife Eve from another world, has been very finely elaborated, by Brigham, from the patriarchal genesis which Joseph conceived. Perchance the scientist might hesitate to accept the Mormon ideals of the genesis of mortals and immortals, but Joseph and Brigham have very much improved on the Mosaic genesis of man. It is certainly not scientific to make Adam as a model adobe; the race has come by generation. The genesis of a hundred worlds of his family, since his day, does not suggest brickyards of mortality. The patriarchal economy of Mormonism is at least an improvement, and is decidedly epic in all its constructions and ideals. A grand patriarchal line, then, down from the "eternities;" generations of worlds and generations of Gods; all one universal family. The Gods are the fathers and the mothers, and the brothers and the sisters, of the saints. Divine ambitions here; a daring genius to thus conceive; a lifting up of man and woman to the very plane of the celestials, while yet on earth. Now for the father and the children of the covenant. With Abraham begins the covenant of Israel. The Mormons are a Latter-day Israel. God made a covenant with Abraham, for Abraham was worthy to be the grand patriarch of a world, under Adam. Like Jesus, he had a pre-existence. He was "in the beginning" with God; an archangel in the Father's presence; one not less noble than his elder brother and captain of salvation; the patriarch, through whose line Messiah was ordained to come into the world. Abraham was the elect of God before the foundation of this earth. In him and his seed were all the promises--all the covenants--and all the divine empires. In them was the kingdom of Messiah to consummate the object and vast purposes of earth's creation. He is the father of the faithful and the friend of God. In him and his seed all the nations of the earth shall be blessed. He shall become the father of many nations. His seed shall be as the sand on the sea-shore. In Abraham many nations have already been blessed. He and his seed have given Bible and civilization to Christendom. From his loins came Jesus--from him will come Messiah. Abraham and his seed have done much for the world, but they will do a hundred fold more. Their genius, their prophets, and their covenants, will leaven and circumscribe all civilization. Jehovah is the God of Israel--the covenant people. There is none like him in all the earth. There are Lords many, and Gods many, but unto Israel there is but one God. Between Jehovah and Abraham there are the everlasting covenants. The divine epic is between Abraham and his God. Mormonism is now that divine epic. This grand patriarch may be sard to be a grand Mormon; or, better told, the Mormons are a very proper Israel, whom the patriarch acknowledges as his children, chosen to fulfill the covenants in connection with the Jews. Jehovah never made any covenants outside of Israel. The Gentiles are made partakers, by adoption into the Abrahamic family. All is of election and predestination. There is but very little free-grace; just enough grace to give the Gentiles room to enter into the family of Israel, that the promise may be fulfilled that in Israel all the nations of the earth shall be blessed. In ancient times Jehovah made his people a nation, that his name might be glorified. He established his throne in David, by an everlasting covenant; but the throne and sceptre were taken from Israel, no more to be, until he comes whose right it is to reign. Messiah is that one. He is coming to restore the kingdom to Israel. The earth and mankind were created that they might have a probation; and a probation, that a millennial reign of peace and righteousness may consummate the divine plan and purposes. Righteousness and justice must be established upon the earth in the last days, or nations must perish utterly. In the last days God shall set up a kingdom upon the earth, which shall never be destroyed. It will break into pieces all other kingdoms and empires, and stand forever. It will be given to the saints of the Most High, and they will possess it. The Mormons are the saints of the Most High. That kingdom has already been set up, by the administration of angels to Joseph Smith. This is the burden of Mormonism. It was for that the saints were driven from Missouri and Illinois; that for which they made their exodus to the Rocky Mountains; that for which the sisters have borne the cross for half a century. Now also in the present age is to be fulfilled the vision of Daniel; here it is: "I beheld till thrones were cast down, and the Ancient of Days (Adam) did sit, whose garments were white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. "A fiery stream issued and came forth from before him; thousands ministered unto him, and ten thousand times ten thousand stood before him; the judgment was set, and the books were opened. * * * * * * "I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him. "And there was given him dominion and glory, and a kingdom, that all people, nations and languages, should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. * * * * * * "But the saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever. * * * * "I beheld, and the same horn made war with the saints, and prevailed against them. "Until the Ancient of Days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom. * * * * * * "And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him." Here is the imperial drama of Mormonism which the saints have applied most literally, and sought to work out in America; or, rather the God of Israel has purposed to fulfill his wondrous scheme, in them, and multiply them until they shall be an empire of God-fearing men and women--ten thousand times ten thousand saints. No wonder that Missouri drove the saints--no wonder that the sisters, with such views, have risen to such sublime heroism and been inspired with such exalted faith. Scarcely to be wondered at even that they have been strong enough to bear their crosses throughout eventful lives, which have no parallel in history. With a matchless might of spirit, and divine ambitions, inspired by such a theology, literally applied in the action of their lives, they have risen to the superhuman. Comprehend this Hebraic religion of the sisters, and it can thus be comprehended somewhat how they have borne the cross of polygamy, with more than the courage of martyrs at the stake. We are coming to polygamy, by-and-by, to let these braver than Spartan women speak for themselves, upon their own special subject; but polygamy was not established until years after the saints were driven from Missouri. We are but opening these views of Hebraic faith and religion. The themes will return frequently in their proper places. But let the sisters most reveal themselves in their expositions, episodes, and testimonies. Thus, here, the high priestess of Mormondom, with her beautiful themes of our God-Father and our God-Mother! CHAPTER XIX. ELIZA R. SNOW'S INVOCATION--THE ETERNAL FATHER AND MOTHER--ORIGIN OF THE SUBLIME THOUGHT POPULARLY ATTRIBUTED TO THEODORE PARKER--BASIC IDEA OF THE MORMON THEOLOGY. Joseph endowed the church with the genesis of a grand theology, and Brigham has reared the colossal fabric of a new civilization; but woman herself must sing of her celestial origin, and her relationship to the majesty of creation. Inspired by the mystic memories of the past, Eliza R. Snow has made popular in the worship of the saints a knowledge of the grand family, in our _primeval spirit-home_. The following gem, which opens the first volume of her poems, will give at once a rare view of the spiritual type of the high priestess of the Mormon Church, and of the divine drama of Mormonism itself. It is entitled, "Invocation; or, the Eternal Father and Mother O! my Father, thou that dwellest In the high and holy place; When shall I regain thy presence, And again behold thy face? In thy glorious habitation, Did my spirit once reside? In my first primeval childhood, Was I nurtured by thy side? For a wise and glorious purpose, Thou hast placed me here on earth; And withheld the recollection Of my former friends and birth. Yet oft-times a secret something, Whisper'd, "You're a stranger here;" And I felt that I had wandered From a more exalted sphere. I had learned to call thee Father, Through thy spirit from on high; But until the key of knowledge Was restored, I knew not why. In the heavens are parents single? No; the thought makes reason stare; Truth is reason; truth eternal, Tells me I've a Mother there. When I leave this frail existence-- When I lay this mortal by, Father, Mother, may I meet you In your royal court on high? Then at length, when I've completed All you sent me forth to do, With your mutual approbation, Let me come and dwell with you. A divine drama set to song. And as it is but a choral dramatization, in the simple hymn form, of the celestial themes revealed through Joseph Smith, it will strikingly illustrate the vast system of Mormon theology, which links the heavens and the earths. It is well remembered what an ecstacy filled the minds of the transcendental Christians of America, when the voice of Theodore Parker, bursting into the fervor of a new revelation, addressed, in prayer, our Father and Mother in heaven! An archangel proclamation that! Henceforth shall the mother half of creation be worshipped with that of the God-Father; and in that worship woman, by the very association of ideas, shall be exalted in the coming civilization. Wonderful revelation, Brother Theodore; worthy thy glorious intellect! Quite as wonderful that it was not universal long before thy day! But it will be strange news to many that years before Theodore Parker breathed that theme in public prayer, the Mormon people sang their hymn of invocation to the Father and Mother in heaven, given them by the Hebraic pen of Eliza R. Snow. And in this connection it will be proper to relate the fact that a Mormon woman once lived as a servant in the house of Theodore Parker. With a disciple's pardonable cunning she was in the habit of leaving Mormon books in the way of her master. It is not unlikely that the great transcendentalist had read the Mormon poetess' hymn to "Our Father-and-Mother God!" And perhaps it will appear still more strange to the reader, who may have been told that woman in the Mormon scheme ranked low--almost to the barbarian scale--to learn that the revelation of the Father and Mother of creation, given through the Mormon prophet, and set to song by a kindred spirit, is the basic idea of the whole Mormon theology. The hymn of invocation not only treats our God parents in this grand primeval sense, but the poetess weaves around their parental centre the divine drama of the pre-existence of worlds. This celestial theme was early revealed to the church by the prophet, and for now nearly forty years the hymn of invocation has been familiar in the meetings of the saints. A marvel indeed is this, that at the time modern Christians, and even "philosophers," were treating this little earth, with its six thousand years of mortal history, as the sum of the intelligent universe--to which was added this life's sequel, with the gloom of hell prevailing--the Mormon people, in their very household talk, conversed and sang of an endless succession of worlds. They talked of their own pre-existing lives. They came into the divine action ages ago, played their parts in a primeval state, and played them well. Hence were they the first fruits of the gospel. They scarcely limited their pre-existing lives to a beginning, or compassed their events, recorded in other worlds, in a finite story. Down through the cycles of all eternity they had come, and they were now entabernacled spirits passing through a mortal probation. It was of such a theme that "Sister Eliza" sang; and with such a theme her hymn of invocation to our Father and Mother in heaven soon made the saints familiar in every land. Let us somewhat further expound the theme of this hymn, which our poetess could not fully embody in the simple form of verse. God the Father and God the Mother stand, in the grand pre-existing view, as the origin and centre of the spirits of all the generations of mortals who had been entabernacled on this earth. First and noblest of this great family was Jesus Christ, who was the elder brother, in spirit, of the whole human race. These constituted a world-family of pre-existing souls. Brightest among these spirits, and nearest in the circle to our Father and Mother in heaven (the Father being Adam), were Seth, Enoch, Noah and Abraham, Moses, David, and Jesus Christ--indeed that glorious cohort of men and women, whose lives have left immortal records in the world's history. Among these the Mormon faith would rank Joseph Smith, Brigham Young, and their compeers. In that primeval spirit-state, these were also associated with a divine sisterhood. One can easily imagine the inspired authoress of the hymn on pre-existence, to have been a bright angel among this sister throng. Her hymn is as a memory of that primeval life, and her invocation is as the soul's yearning for the Father and Mother in whose courts she was reared, and near whose side her spirit was nurtured. These are the sons and daughters of Adam--the Ancient of Days--the Father and God of the whole human family. These are the sons and daughters of Michael, who is Adam, the father of the spirits of all our race. These are the sons and daughters of Eve, the Mother of a world. What a practical Unitarianism is this! The Christ is not dragged from his heavenly estate, to be mere mortal, but mortals are lifted up to his celestial plane. He is still the God-Man; but he is one among many brethren who are also God-Men. Moreover, Jesus is one of a grand order of Saviours. Every world has its distinctive Saviour, and every dispensation its Christ. There is a glorious Masonic scheme among the Gods. The everlasting orders come down to us with their mystic and official names. The heavens and the earths have a grand leveling; not by pulling down celestial spheres, but by the lifting up of mortal spheres. Perchance the skeptic and the strict scientist who measures by the cold logic of facts, but rises not to the logic of ideas, might not accept this literal pre-existing view, yet it must be confessed that it is a lifting up of the idealities of man's origin. Man is the offspring of the Gods. This is the supreme conception which gives to religion its very soul. Unless man's divinity comes in somewhere, religion is the wretchedest humbug that ever deluded mortals. Priestcraft, indeed, then, from the beginning to the end--from the Alpha to the Omega of theologic craft, there is nothing divine. But the sublime and most primitive conception of Mormonism is, that man in his essential being is divine, that he is the offspring of God--that God is indeed his Father. And woman? for she is the theme now. Woman is heiress of the Gods. She is joint heir with her elder brother, Jesus the Christ; but she inherits from her God-Father and her God-Mother. Jesus is the "beloved" of that Father and Mother--their well-tried Son, chosen to work out the salvation and exaltation of the whole human family. And shall it not be said then that the subject _rises_ from the God-Father to the God-Mother? Surely it is a rising in the sense of the culmination of the divine idea. The God-Father is not robbed of his everlasting glory by this maternal completion of himself. It is an expansion both of deity and humanity. They twain are one God! The supreme Unitarian conception is here; the God-Father and the God-Mother! The grand unity of God is in them--in the divine Fatherhood and the divine Motherhood--the very beginning and consummation of creation. Not in the God-Father and the God-Son can the unity of the heavens and the earths be worked out; neither with any logic of facts nor of idealities. In them the Masonic trinities; in the everlasting Fathers and the everlasting Mothers the unities of creations. Our Mother in heaven is decidedly a new revelation, as beautiful and delicate to the masculine sense of the race as it is just and exalting to the feminine. It is the woman's own revelation. Not even did Jesus proclaim to the world the revelation of our Mother in heaven--co-existent and co-equal with the eternal Father. This was left, among the unrevealed truths, to the present age, when it would seem the woman is destined by Providence to become very much the oracle of a new and peculiar civilization. The oracle of this last grand truth of woman's divinity and of her eternal Mother as the partner with the Father in the creation of worlds, is none other than the Mormon Church. It was revealed in the glorious theology of Joseph, and established by Brigham in the vast patriarchal system which he has made firm as the foundations of the earth, by proclaiming Adam as our Father and God. The Father is first in name and order, but the Mother is with him--these twain, one from the beginning. Then came our Hebraic poetess with her hymn of invocation, and woman herself brought the perfected idea of deity into the forms of praise and worship. Is not this exalting woman to her sphere beyond all precedent? Let it be marked that the Roman Catholic idea of the Mother of God is wonderfully lower than the Mormon idea. The Church of Rome only brings the maternal conception, linked with deity, in Christ, and that too in quite the inferior sense. It is not primitive--it is the exception; it begins and ends with the Virgin Mary. A question indeed whether it elevates womanhood and motherhood. The ordinary idea is rather the more exalted; for that always, in a sense, makes the mother superior to the son. The proverb that great mothers conceive great sons has really more poetry in it than the Roman Catholic doctrine that Mary was the Mother of God. The Mormon Church is the oracle of the grandest conception of womanhood and motherhood. And from her we have it as a revelation to the world, and not a mere thought of a transcendental preacher--a glorious Theodore Parker flashing a celestial ray upon the best intellects of the age. Excepting the Lord's prayer, there is not in the English language the peer of this Mormon invocation; and strange to say the invocation is this time given to the Church through woman--the prophetess and high priestess of the faith. CHAPTER XX. THE TRINITY OF MOTHERHOOD--EVE, SARAH, AND ZION--THE MORMON THEORY CONCERNING OUR FIRST PARENTS. A trinity of Mothers! The celestial Masonry of Womanhood! The other half of the grand patriarchal economy of the heavens and the earths! The book of patriarchal theology is full of new conceptions. Like the star-bespangled heavens--like the eternities which it mantles--is that wondrous theology! New to the world, but old as the universe. 'Tis the everlasting book of immortals, unsealed to mortal view, by these Mormon prophets. A trinity of Mothers--Eve the Mother of a world; Sarah the Mother of the covenant; Zion the Mother of celestial sons and daughters--the Mother of the new creation of Messiah's reign, which shall give to earth the crown of her glory and the cup of joy after all her ages of travail. Still tracing down the divine themes of Joseph; still faithfully following the methods of that vast patriarchal economy which shall be the base of a new order of society and of the temple of a new civilization. When Brigham Young proclaimed to the nations that Adam was our Father and God, and Eve, his partner, the Mother of a world--both in a mortal and a celestial sense--he made the most important revelation ever oracled to the race since the days of Adam himself. This grand patriarchal revelation is the very keystone of the "new creation" of the heavens and the earth. It gives new meaning to the whole system of theology--as much new meaning to the economy of salvation as to the economy of creation. By the understanding of the works of the Father, the works of the Son are illumined. The revelation was the "Let there be light" again pronounced. "And there was light!" "And God created man in his own image; in the image of God created he him; male and female created he them. "And God blessed them; and God said unto them, be fruitful, and multiply, and replenish the earth, and subdue it." Here is the very object of man and woman's creation exposed in the primitive command. The first words of their genesis are, "Be fruitful and multiply." So far, it is of but trifling moment _how_ our "first parents" were created; whether like a brick, with the spittle of the Creator and the dust of the earth, or by the more intelligible method of generation. The prime object of man and woman's creation was for the _purposes of creation_. "Be fruitful, and multiply and replenish the earth, and subdue it," by countless millions of your offspring. Thus opened creation, and the womb of everlasting motherhood throbbed with divine ecstacy. It is the divine command still. All other maybe dark as a fable, of the genesis of the race, but this is not dark. Motherhood to this hour leaps for joy at this word of God, "Be fruitful;" and motherhood is sanctified as by the holiest sacrament of nature. We shall prefer Brigham's expounding of the dark passages of Genesis. Our first parents were not made up like mortal bricks. They came to be the Mother and the Father of a new creation of souls. We say Mother now, first, for we are tracing this everlasting theme of motherhood, in the Mormon economy, without which nothing of the woman part of the divine scheme can be known--next to nothing of patriarchal marriage, to which we are traveling, be expounded. Eve--immortal Eve--came down to earth to become the Mother of a race. How become the Mother of a world of mortals except by herself again becoming mortal? How become mortal only by transgressing the laws of immortality? How only by "eating of the forbidden fruit"--by partaking of the elements of a mortal earth, in which the seed of death was everywhere scattered? All orthodox theologians believe Adam and Eve to have been at first immortal, and all acknowledge the great command, "Be fruitful and multiply." That they were not about to become the parents of a world of immortals is evident, for they were on a mortal earth. That the earth was mortal all nature here to-day shows. The earth was to be subdued by teeming millions of mankind--the dying earth actually eaten, in a sense, a score of times, by the children of these grand parents. The fall is simple. Our immortal parents came down to fall; came down to transgress the laws of immortality; came down to give birth to mortal tabernacles for a world of spirits. The "forbidden tree," says Brigham, contained in its fruit the elements of death, or the elements of mortality. By eating of it, blood was again infused into the tabernacles of beings who had become immortal. The basis of mortal generation is blood. Without blood no mortal can be born. Even could immortals have been conceived on earth, the trees of life had made but the paradise of a few; but a mortal world was the object of creation then. Eve, then, came down to be the Mother of a world. Glorious Mother, capable of dying at the very beginning to give life to her offspring, that through mortality the eternal life of the Gods might be given to her sons and daughters. Motherhood the same from the beginning even to the end! The love of motherhood passing all understanding! Thus read our Mormon sisters the fall of their Mother. And the serpent tempted the woman with the forbidden fruit. Did woman hesitate a moment then? Did motherhood refuse the cup for her own sake, or did she, with infinite love, take it and drink for her children's sake? The Mother had plunged down, from the pinnacle of her celestial throne, to earth, to taste of death that her children might have everlasting life. What! should Eve ask Adam to partake of the elements of death first, in such a sacrament! 'Twould have outraged motherhood! Eve partook of that supper of the Lord's death first. She ate of that body and drank of that blood. Be it to Adam's eternal _credit_ that he stood by and let our Mother--our ever blessed Mother Eve--partake of the sacrifice before himself. Adam followed the Mother's example, for he was great and grand--a Father worthy indeed of a world. He was wise, too; for the _blood of life_ is the stream of mortality. What a psalm of everlasting praise to woman, that Eve fell first! A Goddess came down from her mansions of glory to bring the spirits of her children down after her, in their myriads of branches and their hundreds of generations! She was again a mortal Mother now. The first person in the trinity of Mothers. The Mormon sisterhood take up their themes of religion with their Mother Eve, and consent with her, at the very threshold of the temple, to bear the cross. Eve is ever with her daughters in the temple of the Lord their God. The Mormon daughters of Eve have also in this eleventh hour come down to earth, like her, to magnify the divine office of motherhood. She came down from her resurrected, they from their spirit, estate. Here, with her, in the divine providence of maternity, they begin to ascend the ladder to heaven, and to their exaltation in the courts of their Father and Mother God. Who shall number the blasphemies of the sectarian churches against our first grand parents? Ten thousand priests of the serpent have thundered anathemas upon the head of "accursed Adam." Appalling, oftentimes, their pious rage. And Eve--the holiest, grandest of Mothers--has been made a very by-word to offset the frailties of the most wicked and abandoned. Very different is Mormon theology! The Mormons exalt the grand parents of our race. Not even is the name of Christ more sacred to them than the names of Adam and Eve. It was to them the poetess and high priestess addressed her hymn of invocation; and Brigham's proclamation that Adam is our Father and God is like a hallelujah chorus to their everlasting names. The very earth shall yet take it up; all the sons and daughters of Adam and Eve shall yet shout it for joy, to the ends of the earth, in every tongue! Eve stands, then, first--the God-Mother in the maternal trinity of this earth. Soon we shall meet Sarah, the Mother of the covenant, and in her daughters comprehend something of patriarchal marriage--"Mormon polygamy." But leave we awhile these themes of woman, and return to the personal thread of the sisters' lives. CHAPTER XXI. THE HUNTINGTONS--ZINA D. YOUNG, AND PRESCINDIA L. KIMBALL--THEIR TESTIMONY CONCERNING THE KIRTLAND MANIFESTATIONS--UNPUBLISHED LETTER OF JOSEPH SMITH--DEATH OF MOTHER HUNTINGTON. Who are these thus pursued as by the demons that ever haunt a great destiny? As observed in the opening chapter, they are the sons and daughters of the Pilgrim sires and mothers who founded this nation; sons and daughters of the patriots who fought the battles of independence and won for these United States a transcendent destiny. Here meet we two of the grand-nieces of Samuel Huntington, one of the signers of the Declaration of Independence, Governor of Connecticut, and President of Congress. Zina Diantha Huntington has long been known and honored as one of the most illustrious women of the Church. She was not only sealed to the prophet Joseph in their sacred covenant of celestial marriage, but after his martyrdom she was sealed to Brigham Young as one of Joseph's wives. For over a quarter of a century she has been known as Zina D. Young--being mother to one of Brigham's daughters. In her mission of usefulness she has stood side by side with Sister Eliza R. Snow, and her life has been that of one of the most noble and saintly of women. Thus is she introduced to mark her honored standing among the sisterhood. Of her ancestral record she says: "My father's family is directly descended from Simon Huntington, the 'Puritan immigrant' who sailed for America in 1633. He died on the sea, but left three sons and his widow, Margaret. The church records of Roxbury, Mass., contain the earliest record of the Huntington name known in New England, and is in the handwriting of Rev. John Elliot himself, the pastor of that ancient church. This is the record: 'Margaret Huntington, widow, came in 1633. Her husband died by the way, of the small-pox. She brought--children with her.' "Tradition says that Simon, the Puritan emigrant, sailed for this country to escape the persecutions to which non-conformists were subjected, during the high-handed administrations of Laud and the first Charles. Tradition also declares him to have been beyond doubt an Englishman. The Rev. E. B. Huntington, in his genealogical memoir of the Huntington family in this country, observes: 'The character of his immediate descendants is perhaps in proof of both statements; they, were thoroughly English in their feelings, affinities, and language; and that they were as thoroughly religious, their names and official connection with the early churches in this country abundantly attest.' "Of one of my great-grandfathers the Huntington family memoir records thus: 'John, born in Norwich, March 15th, 1666, married December 9th, 1686, Abigal, daughter of Samuel Lathrop, who was born in May, 1667. Her father moved to Norwich from New London, to which place he had gone from Scituate, Mass., in 1648. He was the son of the Rev. John Lathrop, who, for nonconformity, being a preacher in the First Congregational Church organized in London, was imprisoned for two years, and who, on being released in 1634, came to this country, and became the first minister of Scituate.' "The Lathrops, from which my branch of the family was direct, also married with the other branches of the Huntingtons, making us kin of both sides, and my sister, Prescindia Lathrop Huntington, bears the family name of generations. "My grandfather, Wm. Huntington, was born September 19th, 1757; married, February 13th, 1783, Prescindia Lathrop, and was one of the first settlers in the Black River Valley, in Northern New York. He resided at Watertown. He married for his second wife his first wife's sister, Alvira Lathrop Dresser. He died May 11th, 1842. The following is an obituary notice found in one of the Watertown papers: "'At his residence, on the 11th inst., Wm. Huntington, in the eighty-fifth year of his age. Mr. Huntington was one of our oldest and most respected inhabitants. He was a native of Tolland, Conn., and for three or four years served in the army of the Revolution. In the year 1784 he emigrated to New Hampshire, where he resided till the year 1804, when he removed to Watertown. He was for many years a member and an officer of the Presbyterian Church.' "Before his death, however, my grandfather was baptized into the Church of Jesus Christ of Latter-day Saints. He always spoke of Samuel Huntington, the signer of the Declaration of Independence, as his Uncle Samuel." This genealogical record is given to illustrate the numerous Puritan and Revolutionary relations of the leading families of the Mormon people, and to emphasize the unparalleled outrage of the repeated exile of such descendants--exiles at last from American civilization. How exact has been the resemblance of their history to that of their Pilgrim fathers and mothers! But the decided connection of the Huntingtons with the Mormon people was in William Huntington, the father of sisters Zina and Prescindia, who for many years was a presiding High Priest of the Church, being a member of the High Council. This Wm. Huntington was also a patriot, and served in the war with Great Britain, in 1812. The sisters Zina and Prescindia, with their brothers, were raised fourteen miles east of Sackett's Harbor, where the last battle was fought between the British and Americans, in that war; so that the Revolutionary history of their country formed a peculiarly interesting theme to the "young folks" of the Huntington family. Indeed their brother, Dimock, at the period of the exodus of the Mormons from Nauvoo, had so much of the blood of the patriots in his veins that he at once enlisted in the service of his country in the war with Mexico--being a soldier in the famous Mormon battalion. Prescindia Lathrop Huntington, the eldest of these two illustrious sisters, was born in Watertown, Jefferson county, N. Y., September 7th, 1810, and was her mother's fourth child; Zina Diantha was born at the same place, January 31st, 1821. Prescindia is a woman of very strong character; and her life has been marked with great decision and self-reliance, both in thought and purpose. She was also endowed with a large, inspired mind--the gifts of prophesy, speaking in tongues, and the power to heal and comfort the sick, being quite pre-eminent in her apostolic life. In appearance she is the very counterpart of the Eliza Huntington whose likeness is published in the book of the Huntington family. A mother in Israel is Sister Prescindia, and the type of one of the Puritan mothers in the olden time. She was sealed to Joseph Smith, and for many years was one of the wives of the famous Heber C. Kimball. Mother Huntington was also an exemplary saint. She died a victim of the persecutions, when the saints were driven from Missouri, and deserves to be enshrined as a martyr among her people. Her name was Zina Baker, born May 2d, 1786, in Plainfield, Cheshire county, N. H., and married to Wm. Huntington, December 28, 1806. Her father was one of the first physicians in New Hampshire, and her mother, Diantha Dimock, was descended from the noble family of Dymocks, whose representatives held the hereditary knight-championship of England--instance Sir Edward Dymock, Queen Elizabeth's champion. Mother Huntington was a woman of great faith. "She believed that God would hear and answer prayer in behalf of the sick. The gift of healing was with her before the gospel was restored in its fullness." Thus testify her daughters of their mother, whose spirit of faith was also instilled into their own hearts, preparing them to receive the gospel of a great spiritual dispensation, and for that apostolic calling among the sick, to which their useful lives have been greatly devoted. Father and Mother Huntington had both been strict Presbyterians; but about the time of the organization of the Latter-day Church he withdrew from the congregation, which had become divided over church forms, and commenced an earnest examination of the Scriptures for himself. To his astonishment he discovered that there was no church extant, to his knowledge, according to the ancient pattern, with apostles and prophets, nor any possessing the gifts and powers of the ancient gospel. For the next three years he was as a watcher for the coming of an apostolic mission, when one day Elder Joseph Wakefield brought to his house the Book of Mormon. Soon his family embraced the Latter-day faith, rejoicing in the Lord. Himself and wife, and his son Dimock and his wife, with "Zina D.," then only a maiden, were the first of the family baptized. Zina was baptized by Hyrum Smith, in Watertown, August 1st, 1835. Prescindia at that time was living with her husband at Loraine, a little village eighteen miles from her native place, when her mother, in the summer of 1835, brought to her the Book of Mormon and her first intelligence of the Mormon prophet. She gathered to Kirtland in May, 1836, and was baptized on the 6th of the following June, and was confirmed by Oliver Cowdry. "In Kirtland," she says, "we enjoyed many very great blessings, and often saw the power of God manifested. On one occasion I saw angels clothed in white walking upon the temple. It was during one of our monthly fast meetings, when the saints were in the temple worshipping. A little girl came to my door and in wonder called me out, exclaiming, 'The meeting is on the top of the meeting house!' I went to the door, and there I saw on the temple angels clothed in white covering the roof from end to end. They seemed to be walking to and fro; they appeared and disappeared. The third time they appeared and disappeared before I realized that they were not mortal men. Each time in a moment they vanished, and their reappearance was the same. This was in broad daylight, in the afternoon. A number of the children in Kirtland saw the same. "When the brethren and sisters came home in the evening, they told of the power of God manifested in the temple that day, and of the prophesying and speaking in tongues. It was also said, in the interpretation of tongues, 'That the angels were resting down upon the house.' "At another fast meeting I was in the temple with my sister Zina. The whole of the congregation were on their knees, praying vocally, for such was the custom at the close of these meetings when Father Smith presided; yet there was no confusion; the voices of the congregation mingled softly together. While the congregation was thus praying, we both heard, from one corner of the room above our heads, a choir of angels singing most beautifully. They were invisible to us, but myriads of angelic voices seemed to be united in singing some song of Zion, and their sweet harmony filled the temple of God. "We were also in the temple at the pentecost. In the morning Father Smith prayed for a pentecost, in opening the meeting. That day the power of God rested mightily upon the saints. There was poured out upon us abundantly the spirit of revelation, prophesy and tongues. The Holy Ghost filled the house; and along in the afternoon a noise was heard. It was the sound of a mighty rushing wind. But at first the congregation was startled, not knowing what it was. To many it seemed as though the roof was all in flames. Father Smith exclaimed, 'Is the house on fire!' "'Do you not remember your prayer this morning, Father Smith?' inquired a brother. "Then the patriarch, clasping his hands, exclaimed, 'The spirit of God, like a mighty rushing wind!' "At another time a cousin of ours came to visit us at Kirtland. She wanted to go to one of the saints' fast meetings, to hear some one sing or speak in tongues, but she said she expected to have a hearty laugh. "Accordingly we went with our cousin to the meeting, during which a Brother McCarter rose and sang a song of Zion in tongues; I arose and sang simultaneously with him the same tune and words, beginning and ending each verse in perfect unison, without varying a word. It was just as though we had sung it together a thousand times. "After we came out of meeting, our cousin observed, 'Instead of laughing, I never felt so solemn in my life.'" The family of Huntingtons removed with the saints from Kirtland to Far West, and passed through the scenes of the expulsion from Missouri. In this their experience was very similar to the narratives of the other sisters already given; but Sister Prescindia's visit to the prophet, in Liberty jail, must have special notice. She says: "In the month of February, 1839, my father, with Heber C. Kimball, and Alanson Ripley, came and stayed over night with us, on their way to visit the prophet and brethren in Liberty jail. I was invited to go with them. "When we arrived at the jail we found a heavy guard outside and inside the door. We were watched very closely, lest we should leave tools to help the prisoners escape. "I took dinner with the brethren in prison; they were much pleased to see the faces of true friends; but I cannot describe my feelings on seeing that man of God there confined in such a trying time for the saints, when his counsel was so much needed. And we were obliged to leave them in that horrid prison, surrounded by a wicked mob. "While in prison, the brethren were presented with human flesh to eat. My brother, Wm. Huntington, tasted before the word could be passed from Joseph to him. It was the flesh of a colored man. "After my second visit to the prison, with Frederick G. Williams, the prophet addressed to me the following letter: "'LIBERTY JAIL, March 15th, 1839. "'DEAR SISTER: "'My heart rejoiced at the friendship you manifested in requesting to have conversation with us; but the jailer is a very jealous man, for fear some one will have tools for us to get out with. He is under the eye of the mob continually, and his life is at stake if he grants us any privilege. He will not let us converse with any one alone. "'O what a joy it would be for us to see our friends. It would have gladdened my heart to have had the privilege of conversing with you; but the hand of tyranny is upon us; but thanks be to God, it cannot last always; and he that sitteth in the heavens will laugh at their calamity and mock when their fear cometh. "'We feel, dear sister, that our bondage is not of long duration. I trust that I shall have the chance to give such instructions as have been communicated to us, before long; and as you wanted some instruction from us, and also to give us some information, and administer consolation to us, and to find out what is best for you to do, I think that many of the brethren, if they will be pretty still, can stay in this country until the indignation is over and passed. But I think it will be better for Brother Buell to leave and go with the rest of the brethren, if he keeps the faith, and at any rate, for thus speaketh the spirit concerning him. I want him and you to know that I am your true friend. "'I was glad to see you. No tongue can tell what inexpressible joy it gives a man to see the face of one who has been a friend, after having been inclosed in the walls of a prison for five months. It seems to me my heart will always be more tender after this than ever it was before. "'My heart bleeds continually when I contemplate the distress of the Church. O that I could be with them; I would not shrink at toil and hardship to render them comfort and consolation. I want the blessing once more to lift my voice in the midst of the saints. I would pour out my soul to God for their instruction. It has been the plan of the devil to hamper and distress me from the beginning, to keep me from explaining myself to them, and I never have had opportunity to give them the plan that God has revealed to me. Many have run without being sent, crying, 'Tidings, my Lord,' and have caused injury to the Church, giving the adversary more power over them that walk by sight and not by faith. Our trouble will only give us that knowledge to understand the mind of the ancients. For my part I think I never could have felt as I now do if I had not suffered the wrongs which I have suffered. All things shall work together for good to them that love God. "'Beloved sister, we see that perilous times have truly come, and the things which we have so long expected have at last begun to usher in; but when you see the fig tree begin to put forth its leaves, you may know that the summer is nigh at hand. There will be a short work on the earth; it has now commenced. I suppose there will soon be perplexity all over the earth. Do not let our hearts faint when these things come upon us, for they must come or the word cannot be fulfilled. I know that something will soon take place to stir up this generation to see what they have been doing, and that their fathers have inherited lies, and they have been led captive by the devil to no profit. But they know not what they do. Do not have any feeling of enmity towards any son or daughter of Adam. I believe I shall be let out of their hands some way or other, and shall see good days. We cannot do anything, only stand still and see the salvation of God. He must do his own work or it must fall to the ground. We must not take it in our hands to avenge our wrongs. 'Vengeance is mine, saith the Lord; I will repay.' I have no fears; I shall stand unto death, God being my helper. "'I wanted to communicate something, and I wrote this. Write to us if you can. &c., "'J. SMITH, JR.'" This letter to Sister Prescindia, which has never before been published, gives an excellent example of the spirit and style of the prophet. It will be read with interest, even by the anti-Mormon. Himself in prison, and his people even at that moment passing through their expulsion, what passages for admiration are these: "Do not have any feelings of enmity towards any son or daughter of Adam." "They know not what they do!" "We must not take it in our hands to avenge our wrongs. Vengeance is mine, saith the Lord; I will repay." "I have no fears; I shall stand unto death, God being my helper!" Like his divine Master this; "Father, forgive them; they know not what they do!" A great heart, indeed, had Joseph, and a spirit exalted with noble aims and purposes. When Sister Prescindia returned to Far West, her father and mother, with her sister Zina, had started in the exodus of the saints from Missouri to Illinois. She says: "I never saw my mother again. I felt alone on the earth, with no one to comfort me, excepting my little son, George, for my husband had become a bitter apostate, and I could not speak in favor of the Church in his presence. There was by this time not one true saint in the State of Missouri, to my knowledge." Sister Zina says: "On the 18th of April, 1839, I left Far West, with my father, mother, and two younger brothers, and arrived at Quincy, Ill., on the 25th of April, and from thence to Commerce, afterwards called Nauvoo, which we reached on the 14th of May. "Joseph, the prophet, had just escaped from prison in Missouri, and the saints were gathering to Nauvoo. My brother Dimock was also in Illinois, living at Judge Cleveland's. "On the 24th of June my dear mother was taken sick with a congestive chill. About three hours afterwards she called me to her bedside and said: "'Zina, my time has come to die. You will live many years; but O, how lonesome father will be. I am not afraid to die. All I dread is the mortal suffering. I shall come forth triumphant when the Saviour comes with the just to meet the saints on the earth.' "The next morning I was taken sick; and in a few days my father and brother Oliver were also prostrate. My youngest brother, John, twelve years of age, was the only one left that could give us a drink of water; but the prophet sent his adopted daughter to assist us in our affliction, and saw to our being taken care of, as well as circumstances would permit--for there were hundreds, lying in tents and wagons, who needed care as much as we. Once Joseph came himself and made us tea with his own hands, and comforted the sick and dying. "Early in the morning of the 8th of July, 1839, just before the sun had risen, the spirit of my blessed mother took its flight, without her moving a muscle, or even the quiver of the lip. "Only two of the family could follow the remains to their resting place. O, who can tell the anguish of the hearts of the survivors, who knew not whose turn it would be to follow next? "Thus died my martyred mother! The prophet Joseph often said that the saints who died in the persecutions were as much martyrs of the Church as was the apostle David Patten, who was killed in the defence of the saints, or those who were massacred at Haun's Mill. And my beloved mother was one of the many bright martyrs of the Church in those dark and terrible days of persecution." CHAPTER XXII. WOMAN'S WORK IN CANADA AND GREAT BRITAIN--HEBER C. KIMBALL'S PROPHESY--PARLEY P. PRATT'S SUCCESSFUL MISSION TO CANADA--A BLIND WOMAN MIRACULOUSLY HEALED--DISTINGUISHED WOMEN OF THAT PERIOD. By this time (1840, the period of the founding of Nauvoo), the Church has had a remarkable history in Canada and Great Britain. To these missions we must now go for some of our representative women, and also to extend our view of Mormonism throughout the world. Brigham Young was the first of the elders who took Mormonism into Canada, soon after his entrance into the Church. There he raised up several branches, and gathered a few families to Kirtland; but it was not until the apostle Parley P. Pratt took his successful and almost romantic mission to Canada, that Mormonism flourished in the British Province, and from there spread over to Great Britain, like an apostolic wave. Presently we shall see that the romance of Mormonism has centred around the sisters abroad as well as at home. Frequently we shall see them the characters which first come to view; the first prepared for the great spiritual work of the age; the first to receive the elders with their tidings of the advent of a prophet and the administration of angels, after the long night of spiritual darkness, and centuries of angelic silence; and were it possible to trace their every footstep in the wonderful work abroad, we should find that the sisters have been effective missionaries of the Church, and that, in some sections, they have been instrumental in making more disciples than even the elders. Here is the opening of the story of Parley P. Pratt's mission to Canada, in which a woman immediately comes to the foreground in a famous prophesy: "It was now April" (1836). "I had retired to rest," says he, "one evening, at an early hour, and was pondering my future course, when there came a knock at the door. I arose and opened it, when Heber C. Kimball and others entered my house, and being filled with the spirit of prophesy, they blessed me and my wife, and prophesied as follows: 'Brother Parley, thy wife shall be healed from this hour, and shall bear a son, and his name shall be Parley; and he shall be a chosen instrument in the hands of the Lord to inherit the priesthood and to walk in the steps of his father. He shall do a great work in the earth in ministering the word and teaching the children of men. Arise, therefore, and go forth in the ministry, nothing doubting. Take no thought for your debts, nor the necessaries of life, for the Lord will supply you with abundant means for all things. "'Thou shalt go to Upper Canada, even to the city of Toronto, the capital, and there thou shalt find a people prepared for the fullness of the gospel, and they shall receive thee, and thou shalt organize the Church among them, and it shall spread thence into the regions round about, and many shall be brought to the knowledge of the truth, and shall be filled with joy; and from the things growing out of this mission, shall the fullness of the gospel spread into England, and cause a great work to be done in that land.' "This prophesy was the more marvelous, because being married near ten years we had never had any children; and for near six years my wife had been consumptive, and had been considered incurable. However, we called to mind the faith of Abraham of old, and judging Him faithful who had promised, we took courage. "I now began in earnest to prepare for the mission, and in a few days all was ready. Taking an affectionate leave of my wife, mother and friends, I started for Canada, in company with a Brother Nickerson, who kindly offered to bear expenses." Away to Canada with Parley. We halt with him in the neighborhood of Hamilton. He is an entire stranger in the British Province, and without money. He knows not what to do. His narrative thus continues: "The spirit seemed to whisper to me to try the Lord, and see if anything was too hard for him, that I might know and trust him under all circumstances. I retired to a secret place in a forest, and prayed to the Lord for money to enable me to cross the lake. I then entered Hamilton, and commenced to chat with some of the people. I had not tarried many minutes before I was accosted by a stranger, who inquired my name and where I was going. He also asked me if I did not want some money. I said yes. He then gave me ten dollars, and a letter of introduction to John Taylor, of Toronto, where I arrived the same evening. "Mrs. Taylor received me kindly, and went for her husband, who was busy in his mechanic shop. To them I made known my errand to the city, but received little direct encouragement. I took tea with them, and then sought lodgings at a public house." Already had he met in Canada a woman destined to bear a representative name in the history of her people, for she is none other than the wife of the afterwards famous apostle John Taylor. She is the first to receive him into her house; and the apostolic story still continues the woman in the foreground: "In the morning," he says, "I commenced a regular visit to each of the clergy of the place, introducing myself and my errand. I was absolutely refused hospitality, and denied the opportunity of preaching in any of their houses or congregations. Rather an unpromising beginning, thought I, considering the prophesies on my head concerning Toronto. However, nothing daunted, I applied to the sheriff for the use of the court-house, and then to the authorities for a public room in the market-place; but with no better success. What could I do more? I had exhausted my influence and power without effect. I now repaired to a pine grove just out of the town, and, kneeling down, called on the Lord, bearing testimony of my unsuccessful exertions; my inability to open the way; at the same time asking him in the name of Jesus to open an effectual door for his servant to fulfill his mission in that place. "I then arose and again entered the town, and going to the house of John Taylor, had placed my hand on my baggage to depart from a place where I could do no good, when a few inquiries on the part of Mr. Taylor, inspired by a degree of curiosity or of anxiety, caused a few moments' delay, during which a lady by the name of Walton entered the house, and, being an acquaintance of Mrs. Taylor, was soon engaged in conversation with her in an adjoining room. I overheard the following: "'Mrs. Walton, I am glad to see you; there is a gentleman here from the United States who says the Lord sent him to this city to preach the gospel. He has applied in vain to the clergy and to the various authorities for opportunity to fulfill, his mission, and is now about to leave the place. He may be a man of God; I am sorry to have him depart.' "'Indeed!' said the lady; 'well, I now understand the feelings and spirit which brought me to your house at this time. I have been busy over the wash-tub and too weary to take a walk; but I felt impressed to walk out. I then thought I would make a call on my sister, the other side of town; but passing your door, the spirit bade me go in; but I said to myself, I will go in when I return; but the spirit said, go in now. I accordingly came in, and I am thankful that I did so. Tell the stranger he is welcome to my house. I am a widow; but I have a spare room and bed, and food in plenty. He shall have a home at my house, and two large rooms to preach in just when he pleases. Tell him I will send my son John over to pilot him to my house, while I go and gather my relatives and friends to come in this very evening and hear him talk; for I feel by the spirit that he is a man sent by the Lord with a message which will do us good.' "The evening found me quietly seated at her house," says Parley, "in the midst of a number of listeners, who were seated around a large work table in her parlor, and deeply interested in conversation like the following: "'Mr. Pratt, we have for some years been anxiously looking for some providential event which would gather the sheep into one fold; build up the true Church as in days of old, and prepare the humble followers of the Lamb, now scattered and divided, to receive their coming Lord when he shall descend to reign on the earth. As soon as Mrs. Taylor spoke of you I felt assured, as by a strange and unaccountable presentiment, that you were a messenger, with important tidings on these subjects; and I was constrained to invite you here; and now we are all here anxiously waiting to hear your words.' "'Well, Mrs. Walton, I will frankly relate to you and your friends the particulars of my message am the nature of my commission. A young man the State of New York, whose name is Joseph Smith, was visited by an angel of God, and, after several visions and much instruction, was enabled to obtain an ancient record, written by men of old on the American continent, and containing the history, prophesies and gospel in plainness, as revealed to them by Jesus and his messengers. This same Joseph Smith and others, were also commissioned by the angels in these visions, and ordained to the apostleship, with authority to organize a church, to administer the ordinances, and to ordain others, and thus cause the full, plain gospel in its purity, to be preached in all the world. "'By these apostles thus commissioned, I have been ordained as an apostle, and sent forth by the word of prophesy to minister the baptism of repentance for remission of sins, in the name of Jesus Christ; and to administer the gift of the Holy Ghost, to heal the sick, to comfort the mourner, bind up the broken in heart, and proclaim the acceptable year of the Lord. "'I was also directed to this city by the spirit of the Lord, with a promise that I should find a people here prepared to receive the gospel, and should organize them in the same. But when I came and was rejected by all parties, I was about to leave the city; but the Lord sent you, a widow, to receive me, as I was about to depart; and thus I was provided for like Elijah of old. And now I bless your house, and all your family and kindred, in his name. Your sins shall be forgiven you; you shall understand and obey the gospel, and be filled with the Holy Ghost; for so great faith have I never seen in any of my country.' "'Well, Mr. Pratt, this is precisely the message we were waiting for; we believe your words and are desirous to be baptized.' "'It is your duty and privilege,' said I; 'but wait yet a little while till I have an opportunity to teach others, with whom you are religiously connected, and invite them to partake with you of the same blessings.'" Next comes a great miracle--the opening of the eyes of the blind--which seems to have created quite a sensation in Canada; and still the woman is the subject. The apostle continues: "After conversing with these interesting persons till a late hour, we retired to rest. Next day Mrs. Walton requested me to call on a friend of hers, who was also a widow in deep affliction, being totally blind with inflammation in the eyes; she had suffered extreme pain for several months, and had also been reduced to want, having four little children to support. She had lost her husband, of cholera, two years before, and had sustained herself and family by teaching school until deprived of sight, since which, she had been dependent on the Methodist society; herself and children being then a public charge. Mrs. Walton sent her little daughter of twelve years old to show me the way. I called on the poor blind widow and helpless orphans, and found them in a dark and gloomy apartment, rendered more so by having every ray of light obscured to prevent its painful effects on her eyes. I related to her the circumstances of my mission, and she believed the same. I laid my hands upon her in the name of Jesus Christ, and said unto her, 'Your eyes shall be well from this very hour.' She threw off her bandages--opened her house to the light--dressed herself, and walking with open eyes, came to the meeting that same evening at Sister Walton's, with eyes as well and as bright as any other persons. "The Methodist society were now relieved of their burthen in the person of this widow and four orphans. This remarkable miracle was soon noised abroad, and the poor woman's house was thronged from all parts of the city and country with visitors; all curious to witness for themselves, and to inquire of her how her eyes were healed. "'How did the man heal your eyes?' 'What did he do?--tell us,' were questions so oft repeated that the woman, wearied of replying, came to me for advice to know what she should do. I advised her to tell them that the Lord had healed her, and to give him the glory, and let that suffice. But still they teased her for particulars. 'What did this man do?' 'How were your eyes opened and made well?' "'He laid his hands upon my head in the name of Jesus Christ, and rebuked the inflammation, and commanded them to be made whole and restored to sight; and it was instantly done.' "'Well, give God the glory; for, as to this man, it is well known that he is an impostor, a follower of Joseph Smith, the false prophet.' "'Whether he be an impostor or not, I know not; but this much I know, whereas I was blind, now I see! Can an impostor open the eyes of the blind?'" The widow Walton was baptized, with all her household; John Taylor and his wife, also; and John soon became an able assistant in the ministry. And here we meet two more representative women--sisters--whose family were destined to figure historically in the church. The narrative of Parley continues: "The work soon spread into the country and enlarged its operations in all that region; many were gathered into the Church, and were filled with faith and love, and with the holy spirit, and the Lord confirmed the word with signs following. My first visit to the country was about nine miles from Toronto, among a settlement of farmers, by one of whom I had sent an appointment beforehand. John Taylor accompanied me. We called at a Mr. Joseph Fielding's, an acquaintance and friend of Mr. Taylor's. This man had two sisters, young ladies, who seeing us coming ran from their house to one of the neighboring houses, lest they should give welcome, or give countenance to 'Mormonism.' Mr. Fielding stayed, and as we entered the house he said he was sorry we had come; he had opposed our holding meeting in the neighborhood; and, so great was the prejudice, that the Methodist meeting house was closed against us, and the minister refused, on Sunday, to give out the appointment sent by the farmer. "'Ah!' said I, 'why do they oppose Mormonism?' 'I don't know,' said he, 'but the name has such a contemptible sound; and, another thing, we do not want a new revelation, or a new religion contrary to the Bible.' 'Oh,' said I, 'if that is all we shall soon remove your prejudices. Come, call home your sisters, and let's have some supper. Did you say the appointment was not given out?' 'I said, sir, that it was not given out in the meeting house, nor by the minister; but the farmer by whom you sent it agreed to have it at his house.' 'Come, then, send for your sisters, we will take supper with you, and all go over to meeting together. If you and your sisters will agree to this, I will agree to preach the old Bible gospel, and leave out all new revelations which are opposed to it.' "The honest man consented. The young ladies came home, got us a good supper, and all went to meeting. The house was crowded; I preached, and the people wished to hear more. The meeting house was opened for further meetings, and in a few days we baptized Brother Joseph Fielding and his two amiable and intelligent sisters, for such they proved to be in an eminent degree. We also baptized many others in that neighborhood, and organized a branch of the church, for the people there drank in truth as water, and loved it as they loved life." Arriving at home the apostle Parley met continued examples of the fulfillment of prophesy. Sister Pratt is now the interesting character who takes the foreground. He says: "I found my wife had been healed of her seven years' illness from the time Brother Kimball had ministered unto her, and I began to realize more fully that every word of his blessing and prophesy upon my head would surely come to pass." "After a pleasant visit with the saints," he continues, "I took my wife with me and returned again to Toronto, in June, 1836. The work I had commenced was still spreading its influence, and the saints were still increasing in faith and love, in joy and in good works. There were visions, prophesyings, speaking in tongues and healings, as well as the casting out of devils and unclean spirits." The work inaugurated by Parley P. Pratt seemed to have achieved a signal triumph almost from the very beginning. Indeed all had come to pass according to the prophesy of Heber C. Kimball, even not excepting the promised son and heir, who was born March 25th, 1837. But with this event came the mortal end of Parley's estimable wife. She lived just long enough to accomplish her destiny; and when the child was dressed, and she had looked upon it and embraced it, she passed away. The following personal description and tribute of the poet apostle to the memory of his mate is too full of love and distinctively Mormon ideality to be lost: "She was tall, of a slender frame, her face of an oval form, eyes large and of a dark color, her forehead lofty, clear complexion, hair black, smooth and glossy. She was of a mild and affectionate disposition and full of energy, perseverance, industry and cheerfulness, when not borne down with sickness. In order, neatness and refinement of taste and habit she might be said to excel. She was an affectionate and dutiful wife, an exemplary saint, and, through much tribulation, she has gone to the world of spirits to meet a glorious resurrection and an immortal crown and kingdom. "Farewell, my dear Thankful, thou wife of my youth, and mother of my first born; the beginning of my strength--farewell. Yet a few more lingering years of sorrow, pain and toil, and I shall be with thee, and clasp thee to my bosom, and thou shalt sit down on my throne, as a queen and priestess unto thy Lord, arrayed in white robes of dazzling splendor, and decked with precious stones and gold, while thy queen sisters shall minister before thee and bless thee, and thy sons and daughters innumerable shall call thee blessed, and hold thy name in everlasting remembrance." The interesting story which Parley tells of the visit of the spirit of his wife to him, while he was lying, a prisoner for the gospel's sake, in a dark, cold and filthy dungeon in Richmond, Ray county, Missouri, will be to the foregoing a charming sequel. While tortured with the gloom and discomforts of his prison, and most of all with the inactivity of his life of constraint, and earnestly wondering, and praying to know, if he should ever be free again to enjoy the society of friends and to preach the gospel, the following was shown to him, which we will tell in his own language: "After some days of prayer and fasting," says he, "and seeking the Lord on the subject, I one evening retired to my bed in my lonely chamber at an early hour, and while the other prisoners and the guard were chatting and beguiling the lonesome hours in the upper part of the prison, I lay in silence, seeking and expecting an answer to my prayer, when suddenly I seemed carried away in the spirit, and no longer sensible to outward objects with which I was surrounded. A heaven of peace and calmness pervaded my bosom; a personage from the world of spirits stood before me with a smile of compassion in every look, and pity mingled with the tenderest love and sympathy in every expression of the countenance. A soft hand seemed placed within my own, and a glowing cheek was laid in tenderness and warmth upon mine. A well-known voice saluted me, which I readily recognized as that of the wife of my youth, who had then for nearly two years been sweetly sleeping where the wicked cease from troubling and the weary are at rest. I was made to realize that she was sent to commune with me, and to answer my question. "Knowing this, I said to her, in a most earnest and inquiring tone: 'Shall I ever be at liberty again in this life, and enjoy the society of my family and the saints, and preach the gospel, as I have done?' She answered definitely and unhesitatingly: 'Yes!' I then recollected that I had agreed to be satisfied with the knowledge of that one fact, but now I wanted more. "Said I: 'Can you tell me how, or by what means, or when, I shall escape?' She replied: 'That thing is not made known to me yet.' I instantly felt that I had gone beyond my agreement and my faith in asking this last question, and that I must be contented at present with the answer to the first. "Her gentle spirit then saluted me and withdrew. I came to myself. The noise of the guards again grated on my ears, but heaven and hope were in my soul. "Next morning I related the whole circumstance of my vision to my two fellow-prisoners, who rejoiced exceedingly. This may seem to some like an idle dream, or a romance of the imagination; but to me it was, and always will be, a reality, both as it regards what I then experienced and the fulfillment afterwards." The famous escape from Richmond jail forms one of the romantic chapters of Mormon history, but it belongs rather to the acts of the apostles than to the lives of the sisters. CHAPTER XXIII. A DISTINGUISHED CANADIAN CONVERT--MRS. M. I. HORNE--HER EARLY HISTORY--CONVERSION TO MORMONISM--SHE GATHERS WITH THE SAINTS AND SHARES THEIR PERSECUTIONS--INCIDENTS OF HER EARLY CONNECTION WITH THE CHURCH. Among the early fruits of the Canadian mission, perhaps the name of no other lady stands more conspicuous for good works and faithful ministrations, than that of Mrs. Mary I. Horne. It will, therefore, be eminently proper to introduce her at this time to the reader, and give a brief sketch of her early career. From her own journals we quote as follows: "I was born on the 20th of November, 1818, in the town of Rainham, county of Kent, England. I am the daughter of Stephen and Mary Ann Hales, and am the eldest daughter of a large family. My parents were honest, industrious people; and when very young I was taught to pray, to be honest and truthful, to be kind to my associates, and to do good to all around me. My father was of the Methodist faith, but my mother attended the Church of England. As I was religiously inclined, I attended the Methodist Church with my father, who was faithful in the performance of his religious duties, although he never became a very enthusiastic Methodist. "In the year 1832, when I was in my thirteenth year, there was great excitement in the town where I lived, over the favorable reports that were sent from Van Dieman's Land, and the great inducements held out to those who would go to that country. My father and mother caught the spirit of going, and began to make preparations for leaving England. Before arrangements had been completed for us to go, however, letters were received from Upper Canada, picturing, in glowing terms, the advantages of that country. My father changed his mind immediately and made arrangements to emigrate to the town of York, afterwards called Toronto. Accordingly, on the 16th day of April, 1832, our family, consisting of my parents, five sons, myself and a younger sister, bade adieu to England. We had a tedious voyage of six weeks across the ocean, and my mother was sick during the entire voyage. During the passage across there were three deaths on board--one of the three being my brother Elias, whom we sorrowfully consigned to a watery grave. "Our ship anchored at Quebec in May, and after a tedious passage up the St. Lawrence by steamer, we landed in safety at the town of York, June 16th, thankful that we were at our journey's end. Here we were in a strange land, and to our dismay we found that the cholera was raging fearfully in that region; but through all of those trying scenes the Lord preserved us in health. "In the spring of 1833 we removed into the country about eight miles, to a place located in the township of York, and in the spring of 1834 I attended a Methodist camp-meeting in that neighborhood, where I formed the acquaintance of Mr. Joseph Horne, who is now my husband. "The most of the time for the next two years I lived in service in the city of Toronto, going once in three months to visit my parents. "On the 9th day of May, 1836, I was married to Mr. Horne. He owned a farm about one mile from my father's house, and I removed to his residence soon after our marriage. I now felt that I was settled in life; and, although I had not been used to farm work, I milked cows, fed pigs and chickens, and made myself at home in my new situation, seeking to make my home pleasant for my husband, and working to advance his interests. "About the first of June, of that year, report came to us that a man professing to be sent of God to preach to the people would hold a meeting about a mile from our house. My husband decided that we should go and hear him. We accordingly went, and there first heard Elder Orson Pratt. We were very much pleased with his sermon. Another meeting was appointed for the following week, and Elder Pratt told us that business called him away, but his brother, Parley P. Pratt, would be with us and preach in his stead. I invited my father to go with us to hear him, and the appointed evening found all of his family at the 'Mormon' meeting. Elder Pratt told us that God was an unchangeable being--the same yesterday, to-day, and forever--and taught us the gospel in its purity; then showed from the Bible that the gospel was the same in all ages of the world; but man had wandered from God and the true gospel, and that the Lord had sent an angel to Joseph Smith, restoring to him the pure gospel with its gifts and blessings. My father was so delighted with the sermon that he left the Methodist Church and attended the 'Mormon meetings' altogether; and in a short time every member of his family had received and obeyed the gospel. This made quite a stir among the Methodists. One of the class-leaders came to converse with us, and used every argument he could to convince us that Mormonism was false, but without avail. 'Well,' said he, finally, 'there are none but children and fools who join them,' and left us to our fate. In July (1836) I was baptized by Orson Hyde, and ever after that our house was open for meetings, and became a home for many of the elders. "The following from Brother Parley P. Pratt's autobiography, is a truthful statement of a circumstance which occurred in the fall of that year, and to which I can bear witness, as it was of my own personal observation, the lady in question being a neighbor of ours. He says: "'Now, there was living in that neighborhood a young man and his wife, named Whitney; he was a blacksmith by trade; their residence was perhaps a mile or more from Mr. Lamphere's, where I held my semi-monthly meetings. His wife was taken down very suddenly about that time with a strange affliction. She would be prostrated by some power invisible to those about her, and suffer an agony of distress indescribable. She often cried out that she could see two devils in human form, who were thus operating upon her, and that she could hear them talk; but, as the bystanders could not see them, but only see the effects, they did not know what to think or how to understand. "'She would have one of these spells once in about twenty-four hours, and when it had passed she would lie in bed so lame, bruised, sore, and helpless that she could not rise alone, or even sit up, for some weeks. All this time she had to have watchers both night and day, and sometimes four and five at a time, insomuch that the neighbors were worn out and weary with watching. Mr. Whitney sent word for me two or three times, or left word for me to call next time I visited the neighborhood. This, however, I had neglected to do, owing to the extreme pressure of labors upon me in so large a circuit of meetings--indeed I had not a moment to spare. At last, as I came round on the circuit again, the woman, who had often requested to see the man of God, that he might minister to her relief, declared she would see him anyhow, for she knew she could be healed if she could but get sight of him. In her agony she sprang from her bed, cleared herself from her frightened husband and others, who were trying to hold her, and ran for Mr. Lamphere's, where I was then holding meeting. At first, to use her own words, she felt very weak, and nearly fainted, but her strength came to her, and increased at every step till she reached the meeting. Her friends were all astonished, and in alarm, lest she should die in the attempt, tried to pursue her, and they several times laid hold of her and tried to force or persuade her back. 'No,' said she, 'let me see the man of God; I can but die, and I cannot endure such affliction any longer.' On she came, until at last they gave up, and said, 'Let her go, perhaps it will be according to her faith.' So she came, and when the thing was explained the eyes of the whole multitude were upon her. I ceased to preach, and, stepping to her in the presence of the whole meeting, I laid my hands upon her and said, 'Sister, be of good cheer, thy sins are forgiven, thy faith hath made thee whole; and, in the name of Jesus Christ, I rebuke the devils and unclean spirits, and command them to trouble thee no more.' She returned home well, went about her housekeeping, and remained well from that time forth.' "In the latter part of the summer of 1837," continues Mrs. Horne, "I had the great pleasure of being introduced to, and entertaining, the beloved prophet, Joseph Smith, with Sidney Rigdon and T. B. Marsh. I said to myself, 'O Lord, I thank thee for granting the desire of my girlish heart, in permitting me to associate with prophets and apostles.' On shaking hands with Joseph Smith, I received the holy spirit in such great abundance that I felt it thrill my whole system, from the crown of my head to the soles of my feet. I thought I had never beheld so lovely a countenance. Nobility and goodness were in every feature. "The saints in Kirtland removed in the following spring to Missouri. We started from Canada in March, 1838, with a small company of saints. The roads were very bad, as the frost was coming out of the ground, consequently I had to drive the team during a great portion of the journey, while my husband walked. "On arriving at Huntsville, one hundred miles from Far West, we found several families of saints, and tarried a short time with them. There I was introduced to the parents of the prophet, and also to his cousin, George A. Smith. At a meeting held in that place I received a patriarchal blessing from Joseph Smith, Sr. He told me that I had to pass through a great deal of sickness, sorrow and tribulation, but 'the Lord will bring you through six troubles, and in the seventh he will not leave you;' all of which has verily been fulfilled." Mrs. Horne, with her husband and family, reached Far West in August of that year, and received their full share of the privations incident to the settlement of that city, and also a full share of exposure, sickness and peril incident to the expulsion of the saints from Missouri. Finally thereafter they gathered to Nauvoo; and there for the present let us leave them--promising the reader that Mrs. Horne shall again come to the front when we treat of the wonderful missionary efforts of the Mormon women in Utah. CHAPTER XXIV. MORMONISM CARRIED TO GREAT BRITAIN--"TRUTH WILL PREVAIL"--THE REV. MR. FIELDING--FIRST BAPTISM IN ENGLAND--FIRST WOMAN BAPTIZED--STORY OF MISS JEANNETTA RICHARDS--FIRST BRANCH OF THE CHURCH IN FOREIGN LANDS ORGANIZED AT THE HOUSE OF ANN DAWSON--FIRST CHILD BORN INTO THE CHURCH IN ENGLAND--ROMANTIC SEQUEL--VILATE KIMBALL AGAIN. The voice of prophesy was no longer hushed; the heavens were no longer sealed; the Almighty really spoke to these prophets and apostles of the latter days; their words were strangely, sometimes romantically, fulfilled; the genius of Mormonism was alike potent at home and abroad. "Thou shalt go to Upper Canada, even to the city of Toronto, and there thou shalt find a people prepared for the fullness of the gospel, and they shall receive thee;" the prophet Heber had oracled over the head of a fellow laborer, "and from the things growing out of this mission shall the fullness of the gospel spread into England and cause a great work to be done in that land." One part of this prophesy the reader has seen exactly fulfilled in the mission of Parley P. Pratt to Canada, enlivened with some very interesting episodes. It falls upon Heber himself--the father of the British mission--to fulfill, with the brethren who accompany him, the supreme part of the prophesy referring to Great Britain. It will be remembered from the sketch of Vilate Kimball, that Mary Fielding gave to Heber five dollars to help him on his journey, and that she with her sister and her sister's husband, Elder R. B. Thompson, were on their way to Canada to engage in the second mission to that Province, while Heber, Orson Hyde, Willard Richards, and Joseph Fielding, with several other brethren from Canada, pursued their course to England. It was July 1st, 1837, when these elders embarked on board the ship _Garrick_, bound for Liverpool, which they reached on the 20th of the same month. On their arrival in that foreign land the three principal elders--Heber, Orson and Willard--had not as much as one farthing in their possession, yet were they destined to accomplish marvelous results ere their return to America. Having remained two days in Liverpool, these elders were directed by the spirit to go to Preston, a flourishing English town in Lancashire, to plant the standard of their Church. It generally came to pass that some singular incident occurred in all of the initial movements of these elders, opening their way before them, or omening their success. So now, the people of Preston were celebrating a grand national occasion. Queen Victoria, a few days previously (July 17th), had ascended the throne. A fitting event this to notice in a woman's book. The "Woman's Age" dawned, not only upon England, but, it would seem, upon all of the civilized world. A general election was being held throughout the realm in consequence of the ascension of the Queen. The populace were parading the streets of Preston, bands were playing, and flags flying. In the midst of this universal joy the elders alighted from the coach, and just at that moment a flag was unfurled over their heads, from the hotel, bearing this motto in gold letters: "Truth is mighty and will prevail!" It was as a prophesy to these elders, as if to welcome their coming, and they lifted up their voices and shouted, "Glory be to God, truth will prevail!" By the way, this flag proclaimed the rise of the temperance movement in England. That night Heber and his compeers were entertained by the Rev. James Fielding, the brother of the sisters Fielding. Already was the other half of the prophesy uttered over the head of Parley being fulfilled--that the gospel should spread from Canada into England, "and cause a great work to be done in that land." Previously to this the Rev. James Fielding had received letters from his brother Joseph, and his sisters, who had, as we have seen, embraced Mormonism in Canada; and these letters, burdened with the tidings of the advent of the prophet of America and the administration of angels in our own times, he read to his congregation. He also exhorted his flock to pray fervently that the Lord would send over to England his apostles, and solemnly adjured them to receive their message when they should come bearing their glad tidings. Thus in England, as in Canada, a people were "prepared" according to the prophesy. On Sunday morning, the day after their arrival in Preston, the elders went to Vauxhall Chapel to hear the Rev. James Fielding preach. At the close of his discourse he gave out that in the afternoon and evening meetings ministers from America would preach in his chapel. The news spread rapidly in the town, and in a few hours quite a sensation was abroad among the inhabitants, who flocked to the chapel at the appointed times, some out of curiosity, others from a genuine interest. Both in the afternoon and evening the chapel was crowded, and the apostles preached their opening sermons, Heber C. Kimball being the first of them who bore his testimony to "Mormonism" in foreign lands. On the following Wednesday Vauxhall Chapel was again crowded, when Elder Orson Hyde preached, and Willard Richards bore testimony; and the Holy Ghost, we are told, powerfully accompanied the word on the occasion. Only a few days had passed since the elders arrived on the shores of Great Britain, yet "a number believed and began to praise God and rejoice exceedingly." The Rev. Mr. Fielding, however, saw now the consequence of all this. He was in danger of losing his entire flock. Many were resolving to be baptized into the Church of Latter-day Saints. A continuation of this result for a few weeks signified the entire dissolution of his own church. He was in consternation at the prospect. Trembling, it is said, as if suddenly stricken with the palsy, he presented himself before the elders on the morning appointed for the baptism of a number of his former disciples, and forbade the baptism. Of course this was in vain. He had met the inevitable. On Sunday, July 30th, just one month from the time the elders embarked at New York, the eventful scene occurred in Preston, of the baptism in the River Ribble of the nine first converts to Mormonism in foreign lands. They were George D. Watt, Ann Elizabeth Walmesley, Thomas Walmesley, George Wate, Miles Hodgen, Mary Ann Brown, Henry Billsburg, ---- Miller, Ann Dawson. A public ceremony of baptism in the open air was such a novel event in England at that time, when religious innovations were so rare, that seven or eight thousand persons assembled on the banks of the river to witness the scene. It is said that this was the first time baptism by immersion was ever thus administered in England, though at a later period several sects of Baptists arose who immersed openly in the rivers and for the remission of sins. Such scenes were picturesque, and some of the "new lights" seem to have delighted in them for their religious sensation, just as the Methodists did in their camp meetings. The first woman whose name is recorded in the list of the baptized of the Mormon Church in England is Sister Ann Elizabeth Walmesley; and her case presents the first miracle of the Church in foreign lands. Here is the incident as related by Heber C. Kimball: "I had visited Thomas Walmesley, whose wife was sick of the consumption, and had been so for several years. She was reduced to skin and bone--a mere skeleton--and was given up by the doctors to die. I preached the gospel to her, and promised her in the name of the Lord Jesus Christ that if she would believe, repent and be baptized, she should be healed of her sickness. She was carried to the water, and after her baptism began to mend, and at her confirmation she was blessed and her disease rebuked, when she immediately recovered, and in less than one week after, she was attending to her household duties." This incident will be the more interesting to the reader from the fact that to-day (forty years after the miracle) Sister Walmesley is living at Bloomington, Bear Lake Valley, Oneida county, Idaho. Next came quite an evangelical episode, introducing, with a touch of romance, Miss Jennetta Richards. This young lady was the daughter of a minister, of the independent order, who resided at Walkerfold, about fifteen miles from Preston. She was not only personally interesting and intelligent, but, from the influence she possessed over her father and his congregation, coupled with the fact that the most classical of the apostles "fell in love" with her, she appears to have been a maiden of considerable character. She was a proper person to be the heroine of the British mission, and her conversion was very important in its results, as will be seen in the following incidents, related by Heber: It was several days after the public baptism in Preston. "Miss Jennetta Richards," says the apostle, "came to the house of Thomas Walmesley, with whom she was acquainted. Calling in to see them at the time she was there, I was introduced to her, and we immediately entered into conversation on the subject of the gospel. I found her very intelligent. She seemed very desirous to hear the things I had to teach and to understand the doctrines of the gospel. I informed her of my appointment to preach that evening, and invited her to attend. She did so; and likewise the evening following. After attending these two services she was fully convinced of the truth. "Friday morning, 4th, she sent for me, desiring to be baptized, which request I cheerfully complied with, in the River Ribble, and confirmed her at the water side, Elder Hyde assisting. This was the first confirmation in England. The following day she started for home, and wept as she was about to leave us. I said to her, 'Sister, be of good cheer, for the Lord will soften the heart of thy father, that I will yet have the privilege of preaching in his chapel, and it shall result in a great opening to preach the gospel in that region.' I exhorted her to pray and be humble. She requested me to pray for her, and gave me some encouragement to expect that her father would open his chapel for me to preach in. I then hastened to my brethren, told them of the circumstances and the result of my visit with the young lady, and called upon them to unite with me in prayer that the Lord would soften the heart of her father, that he might be induced to open his chapel for us to preach in." On the third Sabbath after the arrival of the elders in England, they met at the house of Sister Ann Dawson, when twenty-seven members were confirmed and the first branch of the Church was organized in foreign lands. In the forepart of the ensuing week Heber received a letter from Miss Jennetta Richards, and an invitation from her father to come to Walkerfold and preach in his chapel. The invitation was accepted, and Heber met with great success in laying the gospel before the congregation of Mr. Richards; so successful was he indeed that the reverend gentleman was forced to shut his chapel doors in order to prevent a complete stampede of his flock. This evangelical success is crowned with an interesting incident between Jennetta and Elder Willard Richards. Willard, who had been on a mission to Bedford early in January, 1838, visited his brethren at Preston; and then, he says: "I took a tour through the branches, and preached. While walking in Thornly I plucked a snowdrop, far through the hedge, and carried it to James Mercer's and hung it up in his kitchen. Soon after Jennetta Richards came into the room, and I walked with her and Alice Parker to Ribchester, and attended meeting with Brothers Kimball and Hyde, at Brother Clark's. "While walking with these sisters, I remarked, 'Richards is a good name; I never want to change it; do you, Jennetta?' 'No; I do not,' was her reply, 'and I think I never will.'" The following note in his diary of the same year, furnishes the sequel: "September 24, 1839, I married Jennetta Richards, daughter of the Rev. John Richards, independent minister at Walkerfold, Chaidgley, Lancashire. Most truly do I praise my Heavenly Father for his great kindness in providing me a partner according to his promise. I receive her from the Lord, and hold her at his disposal. I pray that he may bless us forever. Amen!" Passing from Sister Jennetta Richards, we now introduce the first child born in the British mission. It is a female child. She is also the first infant blessed in England; and the incidents of her birth and blessing are both pretty and novel, especially when coupled with the sequel of her womanhood. Heber thus tells the initial part of her story: "She was the daughter of James and Nancy Smithies, formerly Nancy Knowles. After she was born her parents wanted to take her to the church to be sprinkled, or christened, as they call it. I used every kind of persuasion to convince them of their folly--it being contrary to the Scriptures and the will of God; the parents wept bitterly, and it seemed as though I could not prevail on them to omit it. I wanted to know of them why they were so tenacious. The answer was, 'If she dies she cannot have a burial in the churchyard.' I said to them, 'Brother and Sister Smithies, I say unto you in the name of Israel's God, she shall not die on this land, for she shall live until she becomes a mother in Israel, and I say it in the name of Jesus Christ, and by virtue of the holy priesthood vested in me.' That silenced them, and when she was two weeks old they presented the child to me; I took it in my arms and blessed it, that it should live to become a mother in Israel. She was the first child blessed in that country, and the first born unto them." The child lived, and fulfilled the prophesy that she should become a "mother in Israel." Her birth was destined to glorify Heber's own kingdom, for she, twenty years afterwards, became his last wife, and is now the mother of four of his children. The gospel spread rapidly during the first mission of the elders in England. In eight months two thousand were baptized, and the "signs followed the believers." We shall meet some of the British converts hereafter, and read the testimonies of the sisters concerning the great spiritual work of Mormonism in their native land. Heber, and Orson Hyde, returned to America, leaving the British mission in charge of Joseph Fielding, with Willard Richards and William Clayton as councilors. Here the apostolic thread connects with the wife and family of Heber, who have been left to the care of Providence and the brotherly and sisterly love of the saints during this immortal mission to Great Britain. His daughter Helen, in her journal, says: "In the absence of my father the Lord was true to his promise. My father's prayer, that he had made upon the heads of his wife and little ones whom he had left poor and destitute, was answered. Kind friends came forward to cheer and comfort them, and administer to their wants. "Soon after my father's return to Kirtland he commenced making preparations to move his family to Missouri, where Brother Joseph Smith and a majority of the church authorities and nearly all of the members had gone. About the first of July he commenced the journey with his family, accompanied by Brother Orson Hyde and others, and arrived in Far West on the 25th of July, when he had a happy meeting with Joseph, Hyrum, Sidney, and others of the twelve, and numbers of his friends and brethren, some of whom were affected to tears when they took him by the hand. During our journey from Kirtland, the weather being very warm, we suffered very much, and were much reduced by sickness. Father continued quite feeble for a considerable length of time. Joseph requested him to preach to the saints, saying, 'It will revive their spirits and do them good if you will give them a history of your mission;' which he did, although he was scarcely able to stand. It cheered their hearts and many of the elders were stirred up to diligence. "Soon after our arrival Bishop Partridge gave father a lot, and also sufficient timber to build a house. While it was being erected we lived in a place eight by eleven feet and four feet high at the eaves, which had been built for a cow. The brethren were remarkably kind, and contributed to our necessities. Brother Charles Hubbard made my father a present of forty acres of land; another brother gave him a cow. But about the last of August, after he had labored hard and nearly finished his house, he was obliged to abandon it to the mob, who again commenced to persecute the saints." The history of those persecutions, and the exodus of the saints, is already sufficiently told. Suffice it to say that Sister Vilate nobly bore her part in those trying scenes, while Heber, with Brigham and the rest of the twelve, kept their covenant--never to rest a moment until the last faithful saint was delivered from that State, and the feet of the whole people planted firmly, in peace and safety, in a new gathering place. CHAPTER XXV. SKETCH OF THE SISTERS MARY AND MERCY R. FIELDING--THE FIELDINGS A SEMI-APOSTOLIC FAMILY--THEIR IMPORTANT INSTRUMENTALITY IN OPENING THE BRITISH MISSION--MARY FIELDING MARRIES HYRUM SMITH--HER TRIALS AND SUFFERINGS WHILE HER HUSBAND IS IN PRISON--TESTIMONY OF HER SISTER MERCY--MARY'S LETTER TO HER BROTHER IN ENGLAND. Already has the name of Mary Fielding become quite historical to the reader, but she is now to be introduced in her still more representative character as wife of the patriarch and martyr Hyrum, and as mother of the apostle Joseph F. Smith. This much-respected lady was born July 21st, 1801, at Honidon, Bedfordshire, England. She was the daughter of John and Rachel Fielding, and was the eldest of the sisters whom the reader has met somewhat prominently in an apostolic incident in Canada, out of which much of the early history of the British mission very directly grew. Mary was of good family, well educated, and piously raised, being originally a Methodist, and a devoted admirer of the character of John Wesley. Indeed the family of the Fieldings and their connections were semi-apostolic even before their identification with the Church of Latter-day Saints. In 1834 Mary emigrated to Canada. Here she joined her youngest brother, Joseph, and her sister, Mercy Rachel (born in England in 1807), who had preceded her to America in 1832. As we have seen, this brother and his two sisters were living near Toronto, Upper Canada, at the time when Parley P. Pratt arrived there on his mission, and they immediately embraced the faith. This was in May, 1836. In the following spring the Fieldings gathered to Kirtland. Soon the youngest of the sisters, Mercy Rachel, was married by the prophet to Elder Robert B. Thompson, one of the literati of the Church, who was appointed on a mission to Canada with his wife. At the same time Joseph Fielding was appointed on mission to England, to assist the apostles in that land. But Mary remained in Kirtland, and on the 24th of December, 1837, she was married to Hyrum Smith. Here something deserves to be told of the Fielding family in amplification of the incidental mentionings already made. The Rev. James Fielding (of Preston, England), Mary's brother, was quite a religious reformer, and of sufficient ministerial reputation and force to become the founder and head of a Congregational Methodist Church. Originally he was a minister of the regular body of that powerful sect, but becoming convinced that modern Methodists had departed from their primitive faith, and that their church no longer enjoyed the Holy Ghost and its gifts, which measurably attended their illustrious founder and his early disciples, the Rev. Mr. Fielding inaugurated a religious reform in the direction intimated. It was an attempt to revive in his ministerial sphere the spiritual power of the Wesleyan movement; nor did he stop at this, but sought to convince his disciples of the necessity of "contending earnestly for the faith once delivered to the saints." Other branches of the family also became prominent in the religious reforms of England that arose about the time of the establishing of the Church of Latter-day Saints in America. One of the Fielding sisters married no less a personage than the Rev. Timothy R. Matthews, who figured nearly as conspicuously as the Rev. James Fielding in the early history of the British mission. This Rev. Timothy Matthews was at first minister of the Church of England, and is said to have been a very able and learned man. With the famous Robert Aitken, whom he called his "son," he attempted reformation even in the established Church; or rather, these innovative divines denounced the "apostasy" of that Church, and prosecuted a semi-apostolic mission. It was eminently successful, Robert Aitken and himself raising up large congregations of disciples in Preston, Liverpool, Bedford, Northampton and London. These disciples were popularly called Aitkenites and Matthewites. Quite relevant is all this to the history of the Latter-day Saints in England, for the congregations of the Rev. James Fielding, Rev. Timothy R. Matthews, and Rev. John Richards (father of Jennetta), gave to the apostles their first disciples abroad, and these ministers themselves were their instruments in establishing the British mission. But the name of Fielding, after those of the apostles, was principal in accomplishing these results. The sisters Mary and Mercy, with Joseph, half converted by their letters, the congregation of their reverend brother in Preston, before the advent there of the apostles. In their Brother James' chapel the first apostolic sermon in foreign lands was preached by Heber C. Kimball, and it was one of the Fielding sisters (Mrs. Watson), who gave to the elders the first money for the "gospel's sake" donated to the church abroad. But to return to Kirtland. Hyrum Smith was a widower at the date of Mary Fielding's arrival there from Canada. And this means that his _only_ wife was dead; for polygamy was unknown in the Church at that time. It will therefore, be seen how pertinent is the often-repeated remark of the sisters that the saints were not driven and persecuted because of polygamy, but because of their belief in "new and continued revelation." In becoming Hyrum's wife, Mary assumed the responsible situation of step-mother to his five children, the task of which she performed with unwavering fidelity, taking care of them for years after the martyrdom of her husband, and taking the place of both father and mother to them in the exodus of the Church to the Rocky Mountains. And Mary was well trained for this latter task during her husband's lifetime, besides being matured in years and character before her marriage. From Kirtland, with her husband and family, she removed to Far West, Mo., where, on the first day of November, 1838, her husband and his brother, the prophet, with others, were betrayed by the Mormon Colonel Hinkle into the hands of the armed mob under General Clark, in the execution of Gov. Boggs' exterminating order. On the following day Hyrum was marched, at the point of the bayonet, to his house, by a strong guard, who with hideous oaths and threats commanded Mary to take her last farewell of her husband, for, "His die was cast, and his doom was sealed," and she need never think she would see him again; allowing her only a moment, as it were, for that terrible parting, and to provide a change of clothes for the final separation. In the then critical condition of her health this heart-rending scene came nigh ending her life; but the natural vigor of her mind sustained her in the terrible trial. Twelve days afterwards she gave birth to her first born, a son; but she remained prostrate on a bed of affliction and suffering for several months. In January, 1839, she was taken in a wagon, with her infant, on her sick bed, to Liberty, Clay county, Mo., where she was granted the privilege of visiting her husband in jail, where he was confined by the mob, without trial or conviction, because, forsooth, he was a "Mormon." While in this condition of health, with her husband immured in a dungeon and surrounded by fiends in human form, thirsting for his life, a company of armed men, led by the notorious Methodist priest, Bogart, entered her poor abode and searched it, breaking open a trunk and carrying away papers and valuables belonging to her husband. In this helpless condition also she was forced from what shelter she had, in the worst season of the year, to cross the bleak prairies of Missouri, expelled from the State, to seek protection among strangers in the more hospitable State of Illinois. Here is the story that her sister Mercy tells of those days and scenes: "In 1838 I traveled in company with Hyrum Smith and family to Far West. To describe in a brief sketch the scenes I witnessed and the sufferings I endured would be impossible. An incident or two, however, I will relate. "My husband, with many of the brethren, being threatened and pursued by a mob, fled into the wilderness in November, leaving me with an infant not five months old. Three months of distressing suspense I endured before I could get any intelligence from him, during which time I staid with my sister, wife of Hyrum Smith, who, having given birth to a son while her husband was in prison, on the 13th of November took a severe cold and was unable to attend to her domestic duties for four months. This caused much of the care of her family, which was very large, to fall on me. Mobs were continually threatening to massacre the inhabitants of the city, and at times I feared to lay my babe down lest they should slay me and leave it to suffer worse than immediate death. About the 1st of February, 1839, by the request of her husband, my sister was placed on a bed in a wagon and taken a journey of forty miles, to visit him in the prison. Her infant son, Joseph F., being then but about eleven weeks old, I had to accompany her, taking my own babe, then near eight months old. The weather was extremely cold, and we suffered much on the journey. This circumstance I always reflect upon with peculiar pleasure, notwithstanding the extreme anxiety I endured from having the care of my sick sister and the two babes. The remembrance of having had the honor of spending a night in prison, in company with the prophet and patriarch, produces a feeling I cannot express. "Shortly after our return to Far West we had to abandon our homes and start, in lumber wagons, for Illinois; my sister being again placed on a bed, in an afflicted state. This was about the middle of February, and the weather was extremely cold. I still had the care of both babes. We arrived at Quincy about the end of the month." The following interesting letter, from Mary to her brother Joseph in England, will fitly close for the present the sketch of these sisters: "COMMERCE, Ill., North America, "June, 1839. "MY VERY DEAR BROTHER: "As the elders are expecting shortly to take their leave of us again to preach the gospel in my native land, I feel as though I would not let the opportunity of writing you pass unimproved. I believe it will give you pleasure to hear from us by our own hand; notwithstanding you will see the brethren face to face, and have an opportunity of hearing all particulars respecting us and our families. "As it respects myself, it is now so long since I wrote to you, and so many important things have transpired, and so great have been my affliction, etc., that I know not where to begin; but I can say, hitherto has the Lord preserved me, and I am still among the living to praise him, as I do to-day. I have, to be sure, been called to drink deep of the bitter cup; but you know, my beloved brother, this makes the sweet sweeter. "You have, I suppose, heard of the imprisonment of my dear husband, with his brother Joseph, Elder Rigdon, and others, who were kept from us nearly six months; and I suppose no one felt the painful effects of their confinement more than myself. I was left in a way that called for the exercise of all the courage and grace I possessed. My husband was taken from me by an armed force, at a time when I needed, in a particular manner, the kindest care and attention of such a friend, instead of which, the care of a large family was suddenly and unexpectedly left upon myself, and, in a few days after, my dear little Joseph F. was added to the number. Shortly after his birth I took a severe cold, which brought on chills and fever; this, together with the anxiety of mind I had to endure, threatened to bring me to the gates of death. I was at least four months entirely unable to take any care either of myself or child; but the Lord was merciful in so ordering things that my dear sister could be with me. Her child was five months old when mine was born; so she had strength given her to nurse them both. "You will also have heard of our being driven, as a people, from the State, and from our homes; this happened during my sickness, and I had to be removed more than two hundred miles, chiefly on my bed. I suffered much on my journey; but in three or four weeks after we arrived in Illinois, I began to amend, and my health is now as good as ever. It is now little more than a month since the Lord, in his marvelous power, returned my dear husband, with the rest of the brethren, to their families, in tolerable health. We are now living in Commerce, on the bank of the great Mississippi river. The situation is very pleasant; you would be much pleased to see it. How long we may be permitted to enjoy it I know not; but the Lord knows what is best for us. I feel but little concerned about where I am, if I can keep my mind scald upon God; for, you know in this there is perfect peace. I believe the Lord is overruling all things for our good. I suppose our enemies look upon us with astonishment and disappointment. "I greatly desire to see you, and I think you would be pleased to see our little ones; will you pray for us, that we may have grace to train them up in the way they should go, so that they may be a blessing to us and the world? I have a hope that our brothers and sisters will also embrace the fullness of the gospel, and come into the new and everlasting covenant; I trust their prejudices will give way to the power of truth. I would gladly have them with us here, even though they might have to endure all kind of tribulation and affliction with us and the rest of the children of God, in these last days, so that they might share in the glories of the celestial kingdom. As to myself, I can truly say, that I would not give up the prospect of the latter-day glory for all that glitters in this world. O, my dear brother, I must tell you, for your comfort, that my hope is full, and it is a glorious hope; and though I have been left for near six months in widowhood, in the time of great affliction, and was called to take, joyfully or otherwise, the spoiling of almost all our goods, in the absence of my husband, and all unlawfully, just for the gospel's sake (for the judge himself declared that he was kept in prison for no other reason than because he was a friend to his brother), yet I do not feel in the least discouraged; no, though my sister and I are here together in a strange land, we have been enabled to rejoice, in the midst of our privations and persecutions, that we were counted worthy to suffer these things, so that we may, with the ancient saints who suffered in like manner, inherit the same glorious reward. If it had not been for this hope, I should have sunk before this; but, blessed be the God and rock of my salvation, here I am, and am perfectly satisfied and happy, having not the smallest desire to go one step backward. "Your last letter to Elder Kimball gave us great pleasure; we thank you for your expression of kindness, and pray God to bless you according to your desires for us. "The more I see of the dealings of our Heavenly Father with us as a people, the more I am constrained to rejoice that I was ever made acquainted with the everlasting covenant. O may the Lord keep me faithful till my change comes! O, my dear brother, why is it that our friends should stand out against the truth, and look on those that would show it to them as enemies? The work here is prospering much; several men of respectability and intelligence, who have been acquainted with all our difficulties, are coming into the work. "My husband joins me in love to you. I remain, my dear brother and sister, your affectionate sister, "MARY SMITH." CHAPTER XXVI. THE QUORUM OF THE APOSTLES GO ON MISSION TO ENGLAND--THEIR LANDING IN GREAT BRITAIN--THEY HOLD A CONFERENCE--A HOLIDAY FESTIVAL--MOTHER MOON AND FAMILY--SUMMARY OF A YEAR'S LABORS--CROWNING PERIOD OF THE BRITISH MISSION. Scarcely had the saints made their exodus from Missouri--while many of them were still domiciled in tents on the banks of the Mississippi, and Nauvoo could only boast of a few rude houses to prophesy the glory of a "second Zion"--ere nine of the quorum of the apostles were abroad, working their missionary wonders in foreign lands. From that period to the present (1877), the history of the Latter-day Church, with its emigrations, has quite one-half belonged to the European mission, which has given to America one hundred thousand emigrants. Early in the year 1840 (January 11th), apostles Wilford Woodruff and John Taylor, with Elder Theodore Turley, landed on the shores of England. They chose their several fields of labor and soon were actively engaged in the ministry. On the 19th of March of the same year Brigham Young, Heber C. Kimball, George A. Smith, Parley P. Pratt, Orson Pratt, and Reuben Hedlock sailed from New York on board the _Patrick Henry_. A number of the saints came down to the wharf to bid them farewell. When the elders got into the small-boat to go out to the ship, the saints on shore sang "The Gallant Ship is Under Way," etc., in which song the elders joined until their voices were separated by the distance. Liverpool was reached by these apostles on the 6th of April. It was the anniversary of the organization of the Church, just ten years before. The next day they found Elder Taylor and John Moon, with about thirty saints who had just received the work in that place, and on the day following they went to Preston by railroad. In Preston, the cradle of the British mission, the apostles were met by a multitude of saints, who rejoiced exceedingly at the event of the arrival of the twelve in that land. Willard Richards immediately hastened to Preston and gave an account of the churches in the British isles, over which he had been presiding during the interval from the return of Heber C. Kimball and Orson Hyde to America. The president of the twelve at once commenced to grapple with the work in foreign lands, convened a conference, and wrote to Wilford Woodruff to attend. It was on the 14th of April, 1840, that the first council of the twelve apostles, in a foreign land, was held at Preston. There were present Brigham Young, Heber C. Kimball, Parley P Pratt, Orson Pratt, John Taylor, Wilford Woodruff, and George A. Smith. These proceeded to ordain Willard Richards to their quorum, and then Brigham Young was chosen, by a unanimous vote, the standing president of the twelve. Then followed, during the next two days, "A General Conference of the Church of Jesus Christ of Latter-day Saints," held in the Temperance Hall at Preston, with Heber C. Kimball presiding, and William Clayton clerk. There were represented at this time, one thousand six hundred and seventy-one members, thirty-four elders, fifty-two priests, thirty-eight teachers, and eight deacons. The conference over, the apostles kept the old Christian holiday of Good Friday, to regale their spirits after their long journey, which had so quickly followed the many vicissitudes of persecution in their native land, and before separating again on their arduous mission. The place chosen to spend their holiday was the village of Penwortham, two miles from Preston. That day Mother Moon made a feast for the apostles at her house. From her treasury of "fat things" she brought forth a bottle of wine which she had kept for forty years. This the elders blessed and then partook of it. That bottle of wine is spoken of to this day. The family of Mother Moon has also a history. Here is their page, from Heber's journal of his first mission abroad: "Having an appointment to preach in the village of Wrightington, while on the way I stopped at the house of Brother Francis Moon, when I was informed that the family of Matthias Moon had sent a request by him for me to visit them, that they might have the privilege of conversing with me on the subject of the gospel. Accordingly Brother Amos Fielding and I paid them a visit that evening. We were very kindly received by the family, and had considerable conversation on the subject of my mission to England, and the great work of the Lord in the last days. They listened with attention to my statements, but at the same time they appeared to be prejudiced against them. We remained in conversation until a late hour, and then returned home. On our way Brother Fielding observed that he thought our visit had been in vain, as the family seemed to have considerable prejudice. I answered, be not faithless but believing; we shall yet see great effects from this visit, for I know that some of the family have received the testimony, and will shortly manifest the same; at which remark he seemed surprised. "The next morning I continued my journey to Wrightington and Hunter's Hill. After spending two or three days in that vicinity, preaching, I baptized seven of the family of Benson, and others, and organized a branch. "I returned by the way of Brother Fielding's, with whom I again tarried for the night. The next morning I started for Preston, but when I got opposite the lane leading to Mr. Moon's, I was forcibly led by the spirit of the Lord to call and see them again. I therefore directed my steps to the house. On my arrival I knocked at the door. Mrs. Moon exclaimed: 'Come in! come in! You are welcome here! I and the lasses (meaning her daughters) have just been calling on the Lord, and praying that he would send you this way.' She then informed me of her state of mind since I was there, and said she at first rejected my testimony, and endeavored to think lightly on the things I had advanced, but on trying to pray, the heavens seemed like brass over her head, and it was like iron under her feet. She did not know what was the matter, saying, 'Certainly the man has not bewitched me, has he?' And upon inquiring she found it was the same with the lasses. They then began to reflect on the things I told them, and thinking it possible that I had told them the truth, they resolved to lay the case before the Lord, and beseech him to give them a testimony concerning the things I had testified of. She then observed that as soon as they did so light broke in upon their minds; they were convinced that I was a messenger of salvation; that it was the work of the Lord, and they had resolved to obey the gospel. That evening I baptized Mr. Moon and his wife, and four of his daughters. * * * I visited Mr. Moon again, and baptized the remainder of his family, consisting of thirteen souls, the youngest of whom was over twenty years of age. They received the gospel as little children, and rejoiced exceedingly in its blessings. The sons were very good musicians and the daughters excellent singers. When they united their instruments and voices in the songs of Zion the effect was truly transporting. Before I left England there were about thirty of that family and connections baptized, five of whom--Hugh, John, Francis, William and Thomas Moon--were ordained to be fellow-laborers with us in the vineyard, and I left them rejoicing in the truths they had embraced." After their short rest in Preston, refreshed and inspired by the communion of so many of their quorum, these apostles rose like giants to their work. Brigham Young and Willard Richards went with Wilford Woodruff into Herefordshire, where Brigham obtained money to publish the Book of Mormon; Heber C. Kimball visited the disciples whom he had brought into the Church during his first mission; Orson Pratt went into Scotland, George A. Smith went into Staffordshire, John Taylor continued his labors at Liverpool, where he raised up a conference, and Parley P. Pratt repaired to Manchester to publish the _Millennial Star_. A year passed. Here is the summary of its history, from Brigham Young's journal: "It was with a heart full of thanksgiving and gratitude to God, my Heavenly Father, that I reflected upon his dealings with me and my brethren of the twelve during the past year of my life, which was spent in England. It truly seems a miracle to look upon the contrast between our landing and departing from Liverpool. We landed in the spring of 1840, as strangers in a strange land, and penniless, but through the mercy of God we have gained many friends, established churches in almost every noted town and city of Great Britain, baptized between seven and eight thousand souls, printed five thousand Books of Mormon, three thousand hymn-books, two thousand five hundred volumes of the _Millennial Star_, and fifty thousand tracts; emigrated to Zion one thousand souls, establishing a permanent shipping agency, which will be a great blessing to the saints, and have left sown in the hearts of many thousands the seed of eternal life, which shall bring forth fruit to the honor and glory of God; and yet we have lacked nothing to eat, drink or wear; in all these things I acknowledge the hand of God." But even this was eclipsed by the results of the next ten years. Besides the thousands who had emigrated, the British mission, at the culmination of this third period, numbered nearly forty thousand souls. The _Millennial Star_ reached a weekly circulation of twenty-two thousand; and there were half a million of Orson Pratt's tracts in circulation throughout the land. This crowning period was during the presidencies of Orson Spencer, Orson Pratt, and Franklin and Samuel Richards. Too vast this missionary work abroad, and too crowded its events, for us to follow the historic details; but we shall, however, frequently hereafter meet representative women from Europe, and read in their sketches many episodes of the saints in foreign lands. CHAPTER XXVII. THE SISTERS AS MISSIONARIES--EVANGELICAL DIPLOMACY--WITHOUT PURSE OR SCRIP--PICTURE OF THE NATIVE ELDERS--A SPECIMEN MEETING--THE SECRET OF SUCCESS--MORMONISM A SPIRITUAL GOSPEL--THE SISTERS AS TRACT DISTRIBUTERS--WOMAN A POTENT EVANGELIST. And what the part of the sisterhood in this great work outlined in foreign lands? The sisters were side by side with the most potent missionaries the Latter-day Church found. They made nearly as many converts to Mormonism as the elders. They were, often times, the direct instruments which brought disciples into the Church. The elders riveted the anchor of faith by good gospel logic, and their eloquent preachers enchanted the half-inspired mind with well-described millennial views, but the sisters, as a rule, by the nicest evangelical diplomacy brought the results about. They agitated the very atmosphere with their magical faith in the new dispensation; they breathed the spirit of their own beautiful enthusiasm into their neighborhoods; they met the first brunt of persecution and conquered it by their zeal; they transformed unbelief into belief by their personal testimonies, which aroused curiosity, or made their relatives and neighbors sleepless with active thoughts of the new, and inspired doubts of the old; they enticed the people to hear their elders preach, and did more to disturb the peace of the town than could have done the town-crier; they crowded their halls with an audience when without their sisterly devising those halls had remained often empty and cold. In the British mission--in England, Scotland and Wales--the sisters had much better missionary opportunities than in America. The vast extent of country over which the American people were sparsely scattered, forty to fifty years ago, and the almost immediate gatherings of the disciples to a centre place, or a local Zion, necessarily confined the missionary movement at home nearly exclusively to the apostles and their aids, the "Seventies;" and thus as soon as the disciples "gathered out of Babylon," American society lost even the little leaven which the elders had inspired in its midst. But in England, Scotland and Wales, and at a later period in Scandinavia, it was very different. Not merely one local Zion and a score of branches scattered over a score of States, but in the British mission at its zenith of progress there were over five hundred branches, fifty conferences, and about a dozen pastorates--the latter very like Mormon provinces or bishoprics. There the sisters had grand missionary opportunities. From village to town, and from town to city, they helped the elders push their work until this vast church superstructure was reared. With such a leaven as the Mormon sisterhood in Great Britain, converts were made so fast that it was nearly twenty years before even the immense yearly emigration of the saints to America began visibly to tell in weakening missionary operations in that prolific land. It has often been a matter of wonder how it happened that Mormonism was such a mighty proselyting power in England compared with what it had been in America. The two views presented suggest the exact reason; and in addition to the gathering genius of the Mormons, the very "tidal wave" of the country has swept migrating peoples westward. Three hundred Mormon cities have sprung up on the Pacific slope, just as five hundred branches did in Great Britain, which has required all the gathering energies of the Church for over a quarter of a century to deplete her of these proselyting saints. It was Great Britain that gave to the sisters their grand missionary opportunities. Here another view of the sisters presents itself. Much of the success of "Mormonism" in foreign lands is due to the fact that the elders, like Christ and his apostles of old, went about preaching the gospel "without purse or scrip." This apostolic custom captivated woman at once. Her sympathies were charmed. She admired the heroic devotion and self-abnegation of such ministers of Christ. Their examples directly appealed to her, so like were they to her own faith. The disinterested aims and efforts of these men for human good so accorded with her own divine aspirations, that she leapt with a glorious enthusiasm to their side. For once woman had found the opportunity to exercise her own methods of apostleship. She saw these elders upon the altar of sacrifice for a Christian cause. Out in the wilderness of society were they, during the best years of youth, preaching without purse or scrip, trusting in Providence for their daily bread as truly as do the sparrows whom the Great Father feeds. Wandering through the world were these devoted men, often with blood in their well-worn shoes, preaching the glad tidings of a new dispensation which the angels had opened to bring immortality to mortals, and establish the order of heaven on earth. Such were the examples which the elders presented in their ministry, and such examples woman loved. Though they bore the title of elders, these missionaries, especially the native ones, were generally young men from the age of twenty to thirty. Scarcely were they converted ere they were sent out to mission the land. The prophet Joseph had well cogitated on the saying of Christ, "The harvest is great but the laborers are few;" and it was at once a bold and happy stroke of genius on his part to leave the beaten track of choosing only matured and experienced divines, calling instead a multitude of youths and striplings to aid him in evangelizing the world. This was much like Mohammed's choosing of the youthful enthusiast Ali to be his lieutenant in his religious empire-founding mission. And so at one time might have been found in Europe nearly a thousand of these young men, out in the ministry, bearing the title of elders. Strange example! Elders at twenty; veterans at twenty-five, who had built up their conferences! This pleased woman. It was unique. The example touched her heart and stimulated her faith through her very sympathy for and admiration of the heroic. Into the villages of England, Scotland and Wales these youths made their way, with hymn-book and Bible in hand, but with no ministerial recommendation except a forceful, innovative intellectuality, and souls inspired with the glories of a new and conquering faith. Alone, at eventide, they would uncover their heads, on some green bit of common, or, if on the Sabbath day, would daringly near the old village church, which well might tremble at such sacrilege, as did they literally in those bold missionary attempts, that never had been made but for youth's rich unconsciousness of inability. Then would ring out the hymn of the Latter-day Saints: "Go, ye messengers of glory, Run, ye legates of the skies, Go and tell the pleasing story, That a glorious angel flies; Great and mighty, With a message from on high!" Or perchance it would be this instead: "The morning breaks, the shadows flee; Lo, Zion's standard is unfurled; The dawning of a brighter day Majestic rises on the world." And many a village has been startled with this tremendous proclamation, from the lips of young men: "Jehovah speaks! Let Earth give ear! And gentile nations turn and live!" First the woman would come out to listen, on the threshold of her cottage, after supper; then she would draw near, and wonder about this boy-preacher--to her eyes so much like her own boy, who, perhaps, is playing at some evening game with his companions, near by. Next comes her husband, and after awhile the boys themselves leave their games, and with their sisters, gather to listen. And so are also gathered other family groups of the village to swell the impromptu congregation. This is a truthful picture, for the author is describing a literal experience. Now comes the supplemental story of this boy-elder, that he is out in the world preaching the gospel without purse or scrip, that he has eaten nothing that day since breakfast, that he has journeyed miles and is tired out, and that he has no place in which to lay his head that night. The mother and her daughters whisper. They have conceived an idea that will exactly fit that poor boy's case. Father is approached. At first he will not listen to the proposition; but at last he yields. What else could he do? When did woman fail if her sympathies were enlisted? To their home the boy-missionary is taken. A supper is gleaned from the humble peasant's leavings. Water is furnished to bathe the sore and blood-stained feet. The woman is half converted by the sight of so much youthful heroism. Mother and daughters dream of the boy-missionary that night. 'Tis a simple story; but from that house Mormonism is destined to spread through all the village, until the aged clergyman, educated at college, in his pulpit which he has occupied for a quarter of a century, fears that boy as much as a second Goliath might have feared the stripling David. And thus Mormonism ran from village to town, and from town to city; carried, of course, to the larger places by the "veterans;" but in all cases very similar. How much the sisters--mothers and daughters--had to do in this work may be seen at a glance. But the most salient view to be taken of Mormonism abroad is, as the great spiritual movement of the age. The reader may be assured that it was the beautiful themes of a new dispensation--themes such as angels might have accompanied with their hosannas--that charmed disciples into the Mormon Church. Spiritual themes and the gifts of the Holy Ghost were what converted the tens of thousands in Great Britain; not a cold materialism, much less a sensual gospel. Even to the simplest, who scarcely knew the meaning of idealities, the spiritual and the ideal of Mormonism were its principal charms. Indeed, it is to the fact that Mormonism was, in its missionary history, such a unique and extraordinary spiritual, and yet matter-of-fact, movement, that it owes its principal and rare successes. In America, the splendid ambitions of empire-founding, the worldly opportunities presented by a migrating people and a growing commonwealth, sometimes charmed the dominating mind; but in the foreign missions, especially in Great Britain, where it received its highest intellectual interpretation from elders who championed it on the public platform against the best orthodox disputants in the land, it was Mormonism as a great spiritual work that captivated most, and above all it was this aspect of it that most captivated the sisterhood. In this view, and in this view only, can the explanation be found of how it took such a deep and lasting hold upon the female portion of society. In the early rise of the Church abroad the disciples knew nothing of the society-founding successes of Brigham Young, which to-day make Mormonism quite potent in America and a periodical sensation to the American Congress. Nothing of this; but much of the divine, much of the spiritual, much of the angels' coming to reign with them in a millennium, with Christ on earth. Such was Mormonism abroad. Such has it ever been, with the sisters, at home. Its success in making converts among women, both old and young, has no parallel in the history of churches. Its all-potent influence on the heart and brain of woman was miraculous. She received it in as great faith as was that of the woman who laid hold of the skirt of Christ's garment and was healed. She exulted in its unspeakably beautiful themes; she reveled in its angelic experiences; she multiplied its disciples. In some respects Mormonism, in its history and manifestations abroad, compares strikingly with the more recent history of spiritualism in America. Their geniuses are undoubtedly very different, but their potency over society has been similar. The one was apostolic and Hebraic, with a God as the source of its inspirations, a priesthood linking the heavens and the earth as its controlling powers, and another Catholic or Universal Church as the aim of its ministry. The other has pulled down what it has dared to call the idols of Deity, makes war on priesthood, and on the Hebrew Jehovah, whom the Mormons serve, and disintegrates all churches. Yet the themes of both have been themes of the angels' coming to visit the earth again; "new revelations to suit the age;" another great spiritual dispensation for the world. Mormonism abroad, then, was supremely an apostolic spiritual work. Paul's famous epistle to the Corinthians, upon spiritual gifts, presents an exact view of what Mormonism has been; and as it was a chapter often read to the saints--the subject of a thousand sermons--it may here be fitly quoted to illustrate the view. The apostle says: "Now concerning spiritual gifts, brethren, I would not have you ignorant. * * * * "Now there are diversities of gifts, but the same spirit. "And there are differences of administration, but the same Lord. "And there are diversities of operations, but it is the same God which worketh all in all. "But the manifestation of the spirit is given to every man to profit withal. "For to one is given by the spirit the word of wisdom; to another the word of knowledge by the same spirit; "To another faith by the same spirit; to another the gifts of healing by the same spirit; "To another the working of miracles; to another prophesy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; "But all these worketh that one and the self-same spirit, dividing to every man severally as he will. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. "For by one spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one spirit. * * * * "And God hath set some in the church, first, apostles; secondarily, prophets; thirdly, teachers; after that miracles; then gifts of healings, helps, governments, diversities of tongues. "Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? "Have all the gifts of healing? Do all speak with tongues? Do all interpret? "But covet earnestly the best gifts; and yet shew I unto you a more excellent way." In another chapter of Paul's epistle to the Corinthians, he presents another famous spiritual view: "How is it, then, brethren? When ye come together, every one of you hath a psalm, hath a doctrine hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. "If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. "But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. "Let the prophets speak two or three, and let the other judge. "If anything be revealed to another that sitteth by, let the first hold his peace. "For ye may all prophesy one by one, that all may learn, and all may be comforted. "And the spirits of the prophets are subject to the prophets. "For God is not the author of confusion, but of peace, as in all churches of the saints." This is a very exact picture of the Latter-day Saints' testimony meetings. It is indeed a striking illustration of the gospel and its manifestations, as familiar to them as their own faces. It was this spiritual gospel that the sisters promulgated in Great Britain, and it was this that made the tens of thousands of converts. Had not Mormonism been of this kind, and had not such been its manifestations, woman never would have received it and become its apostle; nor would it have made such a stir in the world. The sisters also missioned the land by the distribution of tracts. This made them to be preachers, in a way; and they carried their sermons to the homes of rich and poor, to be read at the fireside by those who, but for this, never would have gone to hear an elder preach. In all the towns and cities of her Majesty's kingdom the saints organized tract societies. In London, where many branches flourished, these tract organizations were numerous; the same was measurably the case with Birmingham, Manchester, Liverpool, Sheffield, and the principal cities of Scotland and Wales. These tract distributers were numbered by the thousand. They held their monthly meetings, mapped out their districts and brought in their regular reports. At one time, as before stated, they had in circulation half a million of Orson Pratt's tracts. It is scarcely necessary to say that the sisters principally did this work, to which should be added that they were assisted by the young men of each branch. In short, the sisters, in the work abroad, were a great missionary power. And here it may be observed that all evangelical history proves that woman is ever the most potent evangelist. She permeates society with the influence of her church, makes converts in the homes of her neighbors, where her pastor could never reach without her help, and inspires the very faith by which miracles are wrought. Woman has many striking examples of her influence and acts in the history of religious empire-founding. Miriam charmed the congregation of Israel with her songs, and strengthened her brother Moses' power by her prophesies; Esther rendered the captivity of her people lighter by her mediation; Judith delivered her nation from the Assyrian captain; the two Marys and Martha seemed to have understood Jesus better than did his apostles even, and they saw first their risen Lord; St. Helena did much to make her son, Constantine, the imperial champion of Christianity; perchance had there been no Cadijah the world would never have known a Mohammed; the Catholic Church has been more potent through the sisters of its various orders; and the examples which the Mormon sisterhood have given are almost as striking as those of the sisters of that church. These are some of the views which may be presented of the sisters in their great missionary work abroad, and they are also fit illustrations of the spiritual movement, which they represent, in the age. CHAPTER XXVIII. MORMONISM AND THE QUEEN OF ENGLAND--PRESENTATION OF THE BOOK OF MORMON TO THE QUEEN AND PRINCE ALBERT--ELIZA R. SNOW'S POEM ON THAT EVENT--"ZION'S NURSING MOTHER"--HEBER C. KIMBALL BLESSES VICTORIA. Here an interesting story is to be told of Mormonism and the Queen of England. It will be remembered that Victoria ascended the throne of Great Britain just three days before Heber C. Kimball, Orson Hyde and Willard Richards arrived in her realm to preach the gospel of Messiah's coming. There was something poetic in this. Victoria became connected in some way with the new dispensation. She alone of all the monarchs of the earth was prophetically cast in its _dramatis personae_. Poetry and prophesy both were pregnant with much of subject and promise that concerned Victoria of England. She may not be aware of it, but there is quite a romance of the British Queen in Mormon history, to which the presentation of the Book of Mormon to herself and the late Prince consort gives pictorial display. Before leaving England, President Brigham Young, who had succeeded in raising means to publish the Book of Mormon, gave directions for copies to be specially prepared and richly bound for presentation to her Majesty and the Prince consort. The honor of this devolved on Lorenzo Snow, who was at that period President of the London Conference. The presentation was made in 1842, through the politeness of Sir Henry Wheatley; and it is said her Majesty condescended to be pleased, with the gift. Whether she ever read the Book of Mormon is not known, although, if the presentation has not altogether faded from her memory, Mormonism has been since that date sensational enough to provoke even a monarch to read the book, if for nothing better than curiosity; so, not unlikely Queen Victoria has read some portions at least of the Book of Mormon. The unique circumstance called forth from the pen of Eliza R. Snow the following poem, entitled "Queen Victoria:" "Of all the monarchs of the earth That wear the robes of royalty, She has inherited by birth The broadest wreath of majesty. From her wide territorial wing The sun does not withdraw its light, While earth's diurnal motions bring To other nations day and night. All earthly thrones are tott'ring things, Where lights and shadows intervene; And regal honor often brings The scaffold or the guillotine. But still her sceptre is approved-- All nations deck the wreath she wears; Yet, like the youth whom Jesus loved, One thing is lacking even there. But lo! a prize possessing more Of worth than gems with honor rife-- A herald of salvation bore To her the words of endless life. That gift, however fools deride, Is worthy of her royal care; She'd better lay her crown aside Than spurn the light reflected there, O would she now her influence lend-- The influence of royalty, Messiah's kingdom to extend, And Zion's 'nursing Mother' be; She, with the glory of her name Inscribed on Zion's lofty spire, Would win a wreath of endless fame, To last when other wreaths expire. Though over millions called to reign-- Herself a powerful nation's boast, 'Twould be her everlasting gain To serve the King, the Lord of Hosts. For there are crowns and thrones on high, And kingdoms there to be conferred; There honors wait that never die, There fame's immortal trump is heard. Truth speaks--it is Jehovah's word; Let kings and queens and princes hear: In distant isles the sound is heard-- Ye heavens, rejoice; O earth, give ear. The time, the time is now at hand To give a glorious period birth-- The Son of God will take command, And rule the nations of the earth." It will be seen that our Hebraic poetess has suggested for Victoria of England the title of "Zion's Nursing Mother." The reference is to Isaiah's glorious song of Zion. He, according to the universally accepted interpretation, foresaw the rise of Messiah's kingdom on the earth in the last days. "And they shall call thee the City of the Lord, the Zion of the Holy One of Israel. "And the Gentiles shall come to thy light, and kings to the brightness of thy rising. "And kings shall be thy nursing fathers, and their queens thy nursing mothers. "Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. "Behold, thy salvation cometh; behold, his reward is with him and his work before him." This is the subject of which the gorgeous Isaiah sang; and the prophesy of Joseph and the poetry of Eliza have applied it principally to America as Zion, and conditionally, to Queen Victoria as her "Nursing Mother." Many earthly thrones were about to totter. Soon France--from the days of Charlemagne styled "The Eldest Daughter of the Church"--saw her crown trampled in the very gutter, by the rabble of Paris, and a few years later the scepter of Rome was wrested from the hands of the "successor of St Peter" by Victor Emanuel; yet of Victoria of England, Zion's poetess sings: "But still _her_ sceptre is approved." Mark the poetic and prophetic significance between America as Zion, and Great Britain, represented in Victoria. A new age is born. Victoria is its imperial star; while from America--the land that owns no earthly sovereign--come these apostles to her realm just three days after the sceptre is placed in her hands. The prophet of America sends them to proclaim to Great Britain the rising of a star superior to her own. It is the star of Messiah's kingdom. She is called to her mission as its Nursing Mother. Seeing that Joseph was the prophet of America, and that the British mission has given to the Mormon Zion over a hundred thousand of her children already gathered to build up her cities and rear her temples, it is not strange that the burden of this prophesy should have been claimed and shared between the two great English speaking nations. But there is a personal romance as well, which centres in Victoria. At the time Sister Eliza wrote the poem to her name, Victoria of England was quite a theme in the Mormon Church. Not only in her own realm, among her own subjects, but in Zion also she was preached about, prophesied about, dreamed about, and seen in visions. Brigham, as we have seen, caused special copies of the Book of Mormon to be prepared for her and Prince Albert; Lorenzo Snow presented them through the courtesy of a state personage, and his sister immortalized the circumstance in verse. The story is told, also, that Heber C. Kimball, while in London, blessed Victoria, as she passed, by the power and authority of his apostleship; and what Heber did was done with the spirit and with the understanding also. Queen Victoria has been remarkably successful, and unrivalled in the glory of her reign. CHAPTER XXIX. LITERAL APPLICATION OF CHRIST'S COMMAND--THE SAINTS LEAVE FATHER AND MOTHER, HOME AND FRIENDS, TO GATHER TO ZION--MRS. WILLIAM STAINES--HER EARLY LIFE AND EXPERIENCE--A MIDNIGHT BAPTISM IN MIDWINTER--FAREWELL TO HOME AND EVERY FRIEND--INCIDENTS OF THE JOURNEY TO NAUVOO. How characteristic the following gospel passages! How well and literally have they been applied in the history and experience of the Latter-day Saints: "He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me. "And he that taketh not his cross, and followeth after me, is not worthy of me. "He that findeth his life shall lose it; and he that loseth his life for my sake, shall find it. "And every one that has forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundred fold, and shall inherit everlasting life." This gospel was preached by the Mormon elders with nothing of the "spiritual" sense so acceptable to fashionable churches. Nothing of the idealistic glamour was given to it. Most literal, indeed almost cruelly Christian, was Mormonism here. But it was not until the "gathering" was preached to the disciples in Great Britain, that the full significance of such a gospel was realized. True it was made as severe to the saints in America, through their persecutions; especially when at length they were driven from the borders of civilization. To the British mission, however, in the early days, we must go for striking illustrations. A "gathering dispensation" preached to Europe before the age of emigration had set in! At first it startled, aye, almost appalled the disciples in Great Britain. In those days the common people of England scarcely ever strayed ten miles from the churchyards where had slept their kindred from generation to generation. True the mechanic traveled in search of employment from one manufacturing city to another, passed along by the helping hand of trade societies; but families, as a rule, never moved. Migration was to them an incomprehensible law, to be wondered at even in the example of the birds who were forced by climate to migrate as the season changed. Migrating peoples could only be understood in the examples of the Jews or Gipseys, both of whom were looked upon as being "under the curse." "Going to London" was the crowning event of a lifetime to even the well-to-do townsman, a hundred miles distant from the metropolis; going to America was like an imagined flight to the moon. At best emigration was transportation from fatherland, and the emigration of tens of thousands of England-loving saints was a transportation to the common people without parallel for cruelty. It was long before English society forgave the American elders for preaching emigration in England. It looked upon them absolutely as the betrayers of a confiding religious people who had already been too much betrayed by an American delusion. And as observed, the doctrine of emigration from native land to America--the new world; another world in seeming--and that, too, as a necessity to salvation, or at least to the obedience of heaven's commands, appalled at first the very "elect." Nothing but the Holy Ghost could dissipate the terrors of emigration. Sister Staines shall be first chosen to personally illustrate this subject, because of the peculiarity of her experience, and for the reason that she is the wife of William C. Staines, himself an early Mormon emigrant to Nauvoo, and to-day the general emigration agent of the Church, and who, during the past fifteen years, has emigrated, under the direction of President Young, about fifty thousand souls from Europe. Others of the sisters will follow in this peculiar line of Mormon history. Priscilla Mogridge Staines was born in Widbrook, Wiltshire, England, March 11th, 1823. "My parents," she says, "were both English. My father's name was John Mogridge, and my mother's maiden name was Mary Crook. "I was brought up in the Episcopal faith from my earliest childhood, my parents being members of the Episcopal Church. But as my mind became matured, and I thought more about religion, I became dissatisfied with the doctrines taught by that Church, and I prayed to God my Heavenly Father to direct me aright, that I might know the true religion. "Shortly after being thus concerned about my salvation, I heard Mormonism and believed it God had sent the true gospel to me in answer to my prayer. "It was a great trial for a young maiden (I was only nineteen years of age) to forsake all for the gospel--father, mother, brothers and sisters--and to leave my childhood's home and native land, never expecting to see it again. This was the prospect before me. The saints were already leaving fatherland, in obedience to the doctrine of gathering, which was preached at this time with great plainness by the elders as an imperative command of God. We looked upon the gathering as necessary to our salvation. Nothing of our duty in this respect was concealed, and we were called upon to emigrate to America as soon as the way should open, to share the fate of the saints, whatever might come. Young as I was and alone of all my family in the faith, I was called to take up my cross and lay my earthly all upon the altar; yet so well satisfied was I with my new religion that I was willing to make every sacrifice for it in order to gain my salvation and prove myself not unworthy of the saints' reward. "Having determined to be baptized, I resolved to at once obey the gospel, although it was mid-winter, and the weather bitterly cold. "It is proper to here state that baptism was a trial to the converts in England in those days. They had to steal away, even unknown to their friends oftentimes, and scarcely daring to tell the saints themselves that they were about to take up the cross; and not until the ordinance had been administered, and the Holy Ghost gave them boldness, could they bring themselves to proclaim openly that they had cast in their lot with the despised Mormons. Nor was this all, for generally the elders had to administer baptism when the village was wrapt in sleep, lest persecutors should gather a mob to disturb the solemn scene with gibes and curses, accompanied with stones or clods of earth torn from the river bank and hurled at the disciple and minister during the performance of the ceremony. "On the evening of a bitterly cold day in mid-winter, as before stated, I walked four miles to the house of a local elder for baptism. Arriving at his house, we waited until midnight, in order that the neighbors might not disturb us, and then repaired to a stream of water a quarter of a mile away. Here we found the water, as we anticipated, frozen over, and the elder had to chop a hole in the ice large enough for the purpose of baptism. It was a scene and an occasion I shall never forget. Memory to-day brings back the emotions and sweet awe of that moment. None but God and his angels, and the few witnesses who stood on the bank with us, heard my covenant; but in the solemnity of that midnight hour it seemed as though all nature were listening, and the recording angel writing our words in the book of the Lord. Is it strange that such a scene, occurring in the life of a latter-day saint, should make an everlasting impression, as this did on mine? "Having been thus baptized, I returned to the house in my wet and freezing garments. "Up to this hour, as intimated, my heart's best affection had been centred on home, and my greatest mental struggle in obeying the gospel had been over the thought of soon leaving that home; but no sooner had I emerged from the water, on that night of baptism, and received my confirmation at the water's edge, than I became filled with an irresistible desire to join the saints who were gathering to America. The usual confirmation words, pronounced upon my head, 'Receive ye the gift of the Holy Ghost,' were, indeed, potent. They changed the current of my life. This remarkable and sudden change of mind and the now all-absorbing desire to emigrate with the saints was my first testimony to the truth and power of the gospel. "Shortly thereafter (December 27th, 1843), I left the home of my birth to gather to Nauvoo. I was alone. It was a dreary winter day on which I went to Liverpool. The company with which I was to sail were all strangers to me. When I arrived at Liverpool and saw the ocean that would soon roll between me and all I loved, my heart almost failed me. But I had laid my idols all upon the altar. There was no turning back. I remembered the words of the Saviour: 'He that leaveth not father and mother, brother and sister, for my sake, is not worthy of me,' and I believed his promise to those who forsook all for his sake; so I thus alone set out for the reward of everlasting life, trusting in God. "In company with two hundred and fifty saints I embarked on the sailing vessel _Fanny_, and after a tedious passage of six weeks' duration, we arrived in New Orleans. There an unexpected difficulty met us. The steamer _Maid of Iowa_, belonging to the prophet Joseph, and on which the company of saints had expected to ascend the Mississippi to Nauvoo, was embargoed and lashed to the wharf. But Providence came to our aid. A lady of fortune was in the company--a Mrs. Bennett--and out of her private purse she not only lifted the embargo, but also fitted out the steamer with all necessary provisions, fuel, etc., and soon the company were again on their way. "The journey up the river was a tedious and eventful one, consuming five weeks of time. At nearly every stopping place the emigrants were shamefully insulted and persecuted by the citizens. At Memphis some villain placed a half consumed cigar under a straw mattress and other bedding that had been laid out, aft of the ladies' cabin, to air. When we steamed out into the river the draft, created by the motion of the boat, soon fanned the fire into a quick flame. Fortunately I myself discovered the fire and gave the alarm in time to have it extinguished before it had consumed more than a portion of the adjoining woodwork. Perhaps one minute more of delay in its discovery, and that company of two hundred and fifty souls would have been subjected to all the horrors and perils incident to a panic and fire on shipboard. "At another place the pilot decided to tie up the boat at a landing and wait for the subsiding of a furious gale that was blowing. This he accordingly did, and let off steam, thinking to remain there over night. In the meantime a mob gathered. We were Mormons. Too often had mobs shown that the property of Mormons might be destroyed with impunity, in the most lawless manner, and their lives taken by the most horrible means. Had that boat been consumed by fire, 'twould, have been but a pleasing sensation, seeing that it belonged to the Mormon prophet; and the two hundred and fifty men, women and children, if consumed, would have been, in the eyes of their persecutors, only so many Mormons well disposed of. Thus, doubtless, would have thought the mob who gathered at that landing-place and cut the boat adrift _The Maid of Iowa_ was now submitted to the triple peril of being adrift without steam, at the mercy of a treacherous current, and in the midst of a hurricane. The captain, however, succeeded in raising the steam, and the boat was brought under sufficient control to enable her to be brought to, under shelter of a heavy forest, where she was tied up to the trees and weathered the gale. "At another landing a mob collected and began throwing stones through the cabin windows, smashing the glass and sash, and jeopardizing the lives of the passengers. This was a little too much for human forbearance. The boat was in command of the famous Mormon captain, Dan Jones; his Welsh blood was now thoroughly warm; he knew what mobs meant. Mustering the brethren, with determined wrath he ordered them to parade with loaded muskets on the side of the boat assailed. Then he informed the mob that if they did not instantly desist, he would shoot them down like so many dogs; and like so many dogs they slunk away. "As the _Maid of Iowa_ had made slow progress, and had been frequently passed by more swift-going steamers, her progress was well known by the friends of Nauvoo. So on the day of our arrival the saints were out _en masse_ to welcome us. I had never before seen any of those assembled, yet I felt certain, as the boat drew near, that I should be able to pick out the prophet Joseph at first sight. This belief I communicated to Mrs. Bennett, whose acquaintance I had made on the voyage. She wondered at it; but I felt impressed by the spirit that I should know him. As we neared the pier the prophet was standing among the crowd. At the moment, however, I recognized him according to the impression, and pointed him out to Mrs. Bennett, with whom I was standing alone on the hurricane deck. "Scarcely had the boat touched the pier when, singularly enough, Joseph sprang on board, and, without speaking with any one, made his way direct to where we were standing, and addressing Mrs. Bennett by name, thanked her kindly for lifting the embargo from his boat, and blessed her for so materially aiding the saints." CHAPTER XXX. RISE OF NAUVOO--INTRODUCTION OF POLYGAMY--MARTYRDOM OF JOSEPH AND HYRUM--CONTINUATION OF ELIZA R. SNOW'S NARRATIVE--HER ACCEPTANCE OF POLYGAMY, AND MARRIAGE TO THE PROPHET--GOVERNOR CARLIN'S TREACHERY--HER SCATHING REVIEW OF THE MARTYRDOM--MOTHER LUCY'S STORY OF HER MURDERED SONS. Meanwhile, since the reader has been called to drop the historical thread of the saints in America for a view of the rise of Mormonism in foreign lands, Nauvoo, whose name signifies "the beautiful city," has grown into an importance worthy her romantic name and character as the second Zion. Nauvoo was bidding fair to become the queen of the West; and had she been allowed to continue her career for a quarter of a century, inspired by the gorgeous genius of her prophet, although she would not have rivaled Chicago or St. Louis as a commercial city, yet would she have become the veritable New Jerusalem of America--in the eyes of the "Gentiles" scarcely less than in the faith of our modern Israel. Polygamy, also, by this time has been introduced into the Church, and the examples of the patriarchs Abraham and Jacob, and of kings David and Solomon, have begun to prevail. That the "peculiar institution" was the cross of the sisterhood in those days, it would be heartless to attempt to conceal, for, as already seen, the first wives of the founders of Mormondom were nearly all daughters of New England, whose monogamic training was of the severest kind, and whose monogamic conceptions were of the most exacting nature. Polygamy was undoubtedly introduced by Joseph himself, at Nauvoo, between 1840 and 1844. Years afterwards, however, a monogamic rival church, under the leadership of young Joseph Smith, the first born of the prophet, arose, denying that the founder of Mormondom was the author of polygamy, and affirming that its origin was in Brigham Young, subsequent to the martyrdom of the prophet and his brother Hyrum. This, with the fact that nearly the whole historic weight of polygamy rests with Utah, renders it expedient that we should barely touch the subject at Nauvoo, and wait for its stupendous sensation after its publication to the world by Brigham Young--a sensation that Congress has swelled into a national noise, and that General Grant has made the hobgoblin of his dreams. Nor can we deal largely with the history of Nauvoo. It is not the representative period of the sisters. They only come in with dramatic force in their awful lamentation over the martyrdom, which was not equaled in Jerusalem at the crucifixion. The great historic period of the women of Mormondom is during the exodus of the Church and its removal to the Rocky Mountains, when they figured quite as strongly as did the women of ancient Israel in the exodus from Egypt. We can scarcely hope to do full justice to that period, but hasten to some of its salient views. And here the historic thread shall be principally continued by Eliza R. Snow. She, touching the city of the saints, and then slightly on the introduction of polygamy, says: "The location of the city of Nauvoo was beautiful, but the climate was so unhealthy that none but Latter-day Saints, full of faith, and trusting in the power of God, could have established that city. Chills and fever was the prevailing disease. Notwithstanding we had this to contend with, through the blessing of God on the indefatigable exertions of the saints, it was not long before Nauvoo prompted the envy and jealousy of many of the adjacent inhabitants, and, as the 'accuser of the brethren' never sleeps, we had many difficulties to meet, which ultimately culminated in the most bitter persecutions. "To narrate what transpired within the seven years in which we built and occupied Nauvoo, the beautiful, would fill many volumes. That is a history that never will, and never can, repeat itself. Some of the most important events of my life transpired within that brief term, in which I was married, and in which my husband, Joseph Smith, the prophet of God, sealed his testimony with his blood. "Although in my youth I had considered marriage to have been ordained of God, I had remained single; and to-day I acknowledge the kind overruling providences of God in that circumstance as fully as in any other of my life; for I have not known of one of my former suitors having received the truth; by which it is manifest that I was singularly preserved from the bondage of a marriage tie which would, in all probability, have prevented my receiving, or enjoying the free exercise of, that religion which has been, and is now, dearer to me than life. "In Nauvoo I had the first intimation, or at least the first understanding, that the practice of a plurality of wives would be introduced into the Church. The thought was very repugnant to my feelings, and in direct opposition to my educational prepossessions; but when I reflected that this was the dispensation of the fullness of times, embracing all other dispensations, it was plain that plural marriage must be included; and I consoled myself with the idea that it was a long way in the distance, beyond the period of my mortal existence, and that, of course, I should not have it to meet. However, it was announced to me that the 'set time' had come--that God had commanded his servants to establish the order, by taking additional wives. "It seemed for awhile as though all the traditions, prejudices, and superstitions of my ancestry, for many generations, accumulated before me in one immense mass; but God, who had kept silence for centuries, was speaking; I knew it, and had covenanted in the waters of baptism to live by every word of his, and my heart was still firmly set to do his bidding. "I was sealed to the prophet, Joseph Smith, for time and eternity, in accordance with the celestial law of marriage which God had revealed, the ceremony being performed by a servant of the Most High--authorized to officiate in sacred ordinances. This, one of the most important events of my life, I have never had cause to regret. The more I comprehend the pure and ennobling principle of plural marriage, the more I appreciate it. It is a necessity in the salvation of the human family--a necessity in redeeming woman from the curse, and the world from its corruptions. "When I entered into it, my knowledge of what it was designed to accomplish was very limited; had I then understood what I now understand, I think I should have hailed its introduction with joy, in consideration of the great good to be accomplished. As it was, I received it because I knew that God required it. "When in March, 1842, the prophet, Joseph Smith, assisted by some of the leading elders in the church, organized the Female Relief Society (now the great female organization of Utah), I was present, and was appointed secretary of that society, of which I shall say more hereafter. In the summer of 1842 I accompanied Mrs. Emma Smith, the president of the society, to Quincy, Ill., with a petition signed by several hundred members of the society, praying his Excellency, Governor Carlin, for protection from illegal suits then pending against Joseph Smith. We met with a very cordial reception, and presented the petition, whereupon the governor pledged his word and honor that he would use his influence to protect Mr. Smith, whose innocence he acknowledged. But, soon after our return, we learned that at the time of our visit and while making protestations of friendship, Governor Carlin was secretly conniving with the basest of men to destroy our leader. He was even combining with minions of the great adversary of truth in the State of Missouri, who were vigilant in stirring up their colleagues in Illinois, to bring about the terrible crisis. "The awful tragedy of the 27th of June, 1844, is a livid, burning, scathing stain on our national escutcheon. To look upon the noble, lifeless forms of those brothers, Joseph and Hyrum Smith, as they lay side by side in their burial clothes, having been brought home from Carthage, where they had been slaughtered in their manhood and in their innocence, was a sight that might well appal the heart of a true American citizen; but what it was for loving wives and children, the heart may feel, but the tongue can never tell. "This scene occurred in America, 'the land of the free and the home of the brave,' to which our ancestors fled for religious freedom--where the 'dear old flag yet waves,' and under which not one effort has been made to bring to justice the perpetrators of that foul deed." To the aged mother of the prophet and patriarch of the Mormon Church shall be given the personal presentation of the subject of the martyrdom; for although the mother's heartrending description cannot be considered as a sufficiently great historical word-picture of the scene, yet there is much of tragic force in it. She says: "On the morning of the 24th of June, 1844, Joseph and Hyrum were arrested for treason, by a warrant founded upon the oaths of A. O. Norton and Augustine Spencer. "I will not dwell upon the awful scene which succeeded. My heart is thrilled with grief and indignation, and my blood curdles in my veins whenever I speak of it. "My sons were thrown into jail, where they remained three days, in company with Brothers Richards, Taylor, and Markham. At the end of this time, the governor disbanded most of the men, but left a guard of eight of our bitterest enemies over the jail, and sixty more of the same character about a hundred yards distant. He then came into Nauvoo with a guard of fifty or sixty men, made a short speech, and returned immediately. During his absence from Carthage, the guard rushed Brother Markham out of the place at the point of the bayonet. Soon after this, two hundred of those discharged in the morning rushed into Carthage, armed, and painted black, red and yellow, and in ten minutes fled again, leaving my sons murdered and mangled corpses! "In leaving the place, a few of them found Samuel coming into Carthage alone, on horseback, and finding that he was one of our family, they attempted to shoot him, but he escaped out of their hands, although they pursued him at the top of their speed for more than two hours. He succeeded the next day in getting to Nauvoo in season to go out and meet the procession with the bodies of Hyrum and Joseph, as the mob had the kindness to allow us the privilege of bringing them home, and burying them in Nauvoo, notwithstanding the immense reward which was offered by the Missourians for Joseph's head. "Their bodies were attended home by only two persons, save those who went from this place. These were Brother Willard Richards, and a Mr. Hamilton; Brother John Taylor having been shot in prison, and nearly killed, he could not be moved until sometime afterwards. "After the corpses were washed, and dressed in their burial clothes, we were allowed to see them. I had for a long time braced every nerve, roused every energy of my soul, and called upon God to strengthen me; but when I entered the room, and saw my murdered sons extended both at once before my eyes, and heard the sobs and groans of my family, and the cries of 'Father! husband! brothers!' from the lips of their wives, children, brother, and sisters, it was too much; I sank back, crying to the Lord, in the agony of my soul, 'My God, my God, why hast thou forsaken this family!' A voice replied, 'I have taken them to myself, that they might have rest.' Emma was carried back to her room almost in a state of insensibility. Her oldest son approached the corpse, and dropped upon his knees, and laying his cheek against his father's and kissing him, exclaimed, 'Oh! my father! my father!' As for myself, I was swallowed up in the depth of my afflictions; and though my soul was filled with horror past imagination, yet I was dumb, until I arose again to contemplate the spectacle before me. Oh! at that moment how my mind flew through every scene of sorrow and distress which we had passed together, in which they had shown the innocence and sympathy which filled their guileless hearts. As I looked upon their peaceful, smiling countenances, I seemed almost to hear them say, 'Mother, weep not for us, we have overcome the world by love; we carried to them the gospel, that their souls might be saved; they slew us for our testimony, and thus placed us beyond their power; their ascendency is for a moment, ours is an eternal triumph.' "I then thought upon the promise which I had received in Missouri, that in five years Joseph should have power over all his enemies. The time had elapsed, and the promise was fulfilled. "I left the scene and returned to my room, to ponder upon the calamities of my family. Soon after this Samuel said: 'Mother, I have had a dreadful distress in my side ever since I was chased by the mob, and I think I have received some injury which is going to make me sick.' And indeed he was then not able to sit up, as he had been broken of his rest, besides being dreadfully fatigued in the chase, which, joined to the shock occasioned by the death of his brothers, brought on a disease that never was removed. "On the following day the funeral rites of the murdered ones were attended to, in the midst of terror and alarm, for the mob had made their arrangements to burn the city that night, but by the diligence of the brethren, they were kept at bay until they became discouraged, and returned to their homes. "In a short time Samuel, who continued unwell, was confined to his bed, and lingering till the 30th of July, his spirit forsook its earthly tabernacle, and went to join his brothers, and the ancient martyrs, in the paradise of God." CHAPTER XXXI. THE EXODUS--TO YOUR TENTS, O ISRAEL--SETTING OUT FROM THE BORDERS OF CIVILIZATION--MOVEMENTS OF THE CAMP OF ISRAEL--FIRST NIGHT AT SUGAR CREEK--PRAISING GOD IN THE SONG AND DANCE--DEATH BY THE WAYSIDE. The heroism of the Mormon women rose to more than tragic splendor in the exodus. Only two circumstances after the martyrdom connect them strongly with their beloved city. These attach to their consecrations in, and adieus to, the temple, and the defence of Nauvoo by the remnant of the saints in a three days' battle with the enemy. Then came the evacuation of the city several months after the majority of the twelve, with the body of the Church, had taken up their march towards the Rocky Mountains. Early in February, 1846, the saints began to cross the Mississippi in flat-boats, old lighters, and a number of skiffs, forming quite a fleet, which was at work night and day under the direction of the police. On the 15th of the same month, Brigham Young, with his family, and others, crossed the Mississippi from Nauvoo, and proceeded to the "Camps of Israel," as they were styled by the saints, which waited on the west side of the river, a few miles on the way, for the coming of their leader. These were to form the vanguard of the migrating saints, who were to follow from the various States where they were located, or had organized themselves into flourishing branches and conferences; and soon after this period also began to pour across the Atlantic that tide of emigration from Europe, which has since swelled to the number of about one hundred thousand souls. In Nauvoo the saints had heard the magic cry, "To your tents, O Israel!" And in sublime faith and trust, such as history scarcely gives an example of, they had obeyed, ready to follow their leader whithersoever he might direct their pilgrim feet. The Mormons were setting out, under their leader, from the borders of civilization, with their wives and their children, in broad daylight, before the eyes of ten thousand of their enemies, who would have preferred their utter destruction to their "flight," notwithstanding they had enforced it by treaties outrageous beyond description, inasmuch as the exiles were nearly all American born, many of them tracing their ancestors to the very founders of the nation. They had to make a journey of fifteen hundred miles over trackless prairies, sandy deserts and rocky mountains, through bands of war-like Indians, who had been driven, exasperated, towards the West; and at last to seek out and build up their Zion in valleys then unfruitful, in a solitary region where the foot of the white man had scarcely trod. These, too, were to be followed by the aged, the halt, the sick and the blind, the poor, who were to be helped by their little less destitute brethren, and the delicate young mother with her new-born babe at her breast, and still worse, for they were not only threatened with the extermination of the poor remnant at Nauvoo, but news had arrived that the parent government designed to pursue their pioneers with troops, take from them their arms, and scatter them, that they might perish by the way, and leave their bones bleaching in the wilderness. At about noon, on the 1st of March, 1846, the "Camp of Israel" began to move, and at four o'clock nearly four hundred wagons were on the way, traveling in a north-westerly direction. At night they camped again on Sugar Creek, having advanced five miles. Scraping away the snow they pitched their tents upon the frozen ground; and, after building large fires in front, they made themselves as comfortable as possible under the circumstances. Indeed, it is questionable whether any other people in the world could have cozened themselves into a happy state of mind amid such surroundings, with such a past fresh and bleeding in their memories, and with such a prospect as was before both themselves and the remnant of their brethren left in Nauvoo to the tender mercies of the mob. In his diary, Apostle Orson Pratt wrote that night: "Notwithstanding our sufferings, hardships and privations, we are cheerful, and rejoice that we have the privilege of passing through tribulation for the truth's sake." These Mormon pilgrims, who took much consolation on their journey in likening themselves to the Pilgrim fathers and mothers of this nation, whose descendants many of them, as we have seen, actually were, that night made their beds upon the frozen earth. "After bowing before our great Creator," wrote Apostle Pratt, "and offering up praise and thanksgiving to him, and imploring his protection, we resigned ourselves to the slumbers of the night." But the weather was more moderate that night than it had been for several weeks previous. At their first encampment the thermometer at one time fell twenty degrees below zero, freezing over the great Mississippi. The survivors of that journey will tell you they never suffered so much from the cold in their lives as they did on Sugar Creek. And what of the Mormon women? Around them circles almost a tragic romance. Fancy may find abundant subject for graphic story of the devotion, the suffering, the matchless heroism of the sisters, in the telling incident that nine children were born to them the first night they camped out on Sugar Creek, February 5th, 1846. That day they wept their farewells over their beloved city, or in the sanctuary of the temple, in which they had hoped to worship till the end of life, but which they left never to see again; that night suffering nature administered to them the mixed cup of woman's supremest joy and pain. But it was not prayer alone that sustained these pilgrims. The practical philosophy of their great leader, daily and hourly applied to the exigencies of their case, did almost as much as their own matchless faith to sustain them from the commencement to the end of their journey. With that leader had very properly come to the "Camp of Israel" several of the twelve and the chief bishops of the Church, but he also brought with him a quorum, humble in pretensions, yet useful as high priests to the saints in those spirit-saddening days. It was Captain Pitt's brass band. That night the president had the brethren and sisters out in the dance, and the music was as glad as at a merry-making. Several gentlemen from Iowa gathered to witness the strange, interesting scene. They could scarcely believe their own senses when they were told that these were Mormons in their "flight from civilization," bound they knew not whither, except where God should lead them "by the hand of his servant." Thus in the song and the dance the saints praised the Lord. When the night was fine, and supper, which consisted of the most primitive fare, was over, some of the men would clear away the snow, while others bore large logs to the camp-fires in anticipation of the jubilee of the evening. Soon, in a sheltered place, the blazing fires would roar, and fifty couples, old and young, would join, in the merriest spirit, to the music of the band, or the rival revelry of the solitary fiddle. As they journeyed along, too, strangers constantly visited their camps, and great was their wonderment to see the order, unity and good feeling that prevailed in the midst of the people. By the camp-fires they would linger, listening to the music and song; and they fain had taken part in the merriment had not those scenes been as sacred worship in the exodus of a God-fearing people. To fully understand the incidents here narrated, the reader must couple in his mind the idea of an exodus with the idea of an Israelitish jubilee; for it was a jubilee to the Mormons to be delivered from their enemies at any price. At one point on their journey the citizens of a town near by came over to camp to invite the "Nauvoo Band," under Captain Pitt, to come to their village for a concert. There was some music left in the brethren. They had not forgotten how to sing the "songs of Zion," so they made the good folks of the village merry, and for a time forgot their own sorrows. These incidents of travel were varied by an occasional birth in camp. There was also the death of a lamented lady early on the journey. She was a gentle wife of a famous Mormon missionary, Orson Spencer, once a Baptist minister of excellent standing. She had requested the brethren to take her with them. She would not be left behind. Life was too far exhausted by the persecutions to survive the exodus, but she could yet have the honor of dying in that immortal circumstance of her people. Several others of the sisters also died at the very starting. Ah, who shall fitly picture the lofty heroism of the Mormon women! CHAPTER XXXII. CONTINUATION OF ELIZA R. SNOW'S NARRATIVE--ADVENT OF A LITTLE STRANGER UNDER ADVERSE CIRCUMSTANCES--DORMITORY, SITTING-ROOM, OFFICE, ETC., IN A BUGGY--"THE CAMP"--INTERESTING EPISODES OF THE JOURNEY--GRAPHIC DESCRIPTION OF THE METHOD OF PROCEDURE--MOUNT PISGAH--WINTER QUARTERS. The subject and action of the exodus thus opened, we shall let the sisters chiefly tell their own stories of that extraordinary historic period. Eliza R. Snow, continuing her narrative, says: "We had been preceded by thousands, and I was informed that on the first night of the encampment nine children were born into the world, and from that time, as we journeyed onward, mothers gave birth to offspring under almost every variety of circumstances imaginable, except those to which they had been accustomed; some in tents, others in wagons--in rain-storms and in snow-storms. I heard of one birth which occurred under the rude shelter of a hut, the sides of which were formed of blankets fastened to poles stuck in the ground, with a bark roof through which the rain was dripping. Kind sisters stood holding dishes to catch the water as it fell, thus protecting the new-comer and its mother from a shower-bath as the little innocent first entered on the stage of human life; and through faith in the great ruler of events, no harm resulted to either. "Let it be remembered that the mothers of these wilderness-born babes were not savages, accustomed to roam the forest and brave the storm and tempest--those who had never known the comforts and delicacies of civilization and refinement. They were not those who, in the wilds of nature, nursed their offspring amid reeds and rushes, or in the recesses of rocky caverns; most of them were born and educated in the Eastern States--had there embraced the gospel as taught by Jesus and his apostles, and, for the sake of their religion, had gathered with the saints, and under trying circumstances had assisted, by their faith, patience and energies, in making Nauvoo what its name indicates, 'the beautiful.' There they had lovely homes, decorated with flowers and enriched with choice fruit trees, just beginning to yield plentifully. "To these homes, without lease or sale, they had just bade a final adieu, and with what little of their substance could be packed into one, two, and in some instances, three wagons, had started out, desertward, for--where? To this question the only response at that time was, God knows. "From the 13th to the 18th we had several snowstorms and very freezing weather, which bridged the Mississippi sufficiently for crossing heavily loaded wagons on the ice. We were on timbered land, had plenty of wood for fuel, and the men rolled heavy logs together, and kept large fires burning, around the bright blaze of which, when not necessarily otherwise engaged, they warmed themselves. The women, when the duties of cooking and its _et ceteras_ did not prompt them out, huddled with their children into wagons and carriages for protection from the chilling breezes. "My dormitory, sitting-room, writing-office, and frequently dining-room, was the buggy in which Sister Markham, her little son David, and I, rode. One of my brother's wives had one of the old-fashioned foot-stoves, which proved very useful. She frequently brought it to me, filled with live coals from one of those mammoth fires--a kindness which I remember with gratitude; but withal, I frosted my feet enough to occasion inconvenience for weeks afterwards. "When all who designed traveling in one camp, which numbered about five thousand, had crossed the river, the organization of the whole into hundreds, fifties, and tens, commenced, and afterwards was completed for the order of traveling; with pioneers, commissaries, and superintendents to each hundred, and captains over fifties and tens. It was impossible for us to move in a body; and one company filed off after another; and, on the first of March we broke camp and moved out four or five miles and put up for the night, where at first view the prospect was dreary enough. It was nearly sunset--very cold, and the ground covered with snow to the depth of four or five inches; but with brave hearts and strong hands, and a supply of spades and shovels, the men removed the snow, and suddenly transformed the bleak desert scene into a living town, with cloth houses, log-heap fires, and a multitude of cheerful inhabitants. The next day, with weather moderated, the remainder of the original camp arrived with the Nauvoo band, and tented on the bluff, which overlooked our cozy dell, and at night stirring strains of music filled the atmosphere, on which they were wafted abroad, and re-echoed on the responsive breezes. "Lo! a mighty host of people, Tented on the western shore Of the noble Mississippi, They, for weeks, were crossing o'er. At the last day's dawn of winter, Bound with frost and wrapped with snow, Hark! the sound is, 'Up, and onward! Camp of Zion, rise and go.' "All, at once, is life and motion-- Trunks and beds and baggage fly; Oxen yoked and horses harnessed-- Tents, rolled up, are passing by. Soon the carriage wheels are rolling Onward to a woodland dell, Where, at sunset, all are quartered-- Camp of Israel, all is well. "Soon the tents are thickly clustered-- Neighboring smokes together blend-- Supper served--the hymns are chanted, And the evening prayers ascend. Last of all, the guards are stationed; Heavens! must guards be serving here? Who would harm the homeless exiles? Camp of Zion, never fear. "Where is freedom? Where is justice? Both have from the nation fled, And the blood of martyred prophets Must be answered on its head. Therefore, 'To your tents, O, Israel,' Like your Father Abram dwell; God will execute his purpose-- Camp of Zion, all is well. "From time to time, companies of men either volunteered or were detailed from the journeying camps, and, by going off the route, obtained jobs of work for which they received food in payment, to meet the necessities of those who were only partially supplied, and also grain for the teams. "As we passed through a town on the Des Moines river, the inhabitants manifested as much curiosity as though they were viewing a traveling menagerie of wild animals. Their levity and apparent heartlessness was, to me, proof of profound ignorance. How little did those people comprehend our movement, and the results the Almighty had in view. "On the 2d of March we again moved forward--and here I will transcribe from my journal: 'March 3d--Our encampment this night may truly be recorded as a miracle, performed on natural, and yet peculiar principles--a city reared in a few hours, and everything in operation that actual living required, and many additional things, which, if not extravagancies, were certainly convenient. The next day, great numbers of the people of the adjacent country were to be seen patrolling the nameless streets of our anonymous city, with astonishment visible in their countenances. In the evening, Sister Markham and I took a stroll abroad, and in the absence of names to the streets, and numbers to the tents, we lost our way, and had to procure a guide to pilot us home.' "At this point Brother Markham exchanged our buggy for a lumber wagon, and in performing an act of generosity to others, so filled it as to give Sister M. and me barely room to sit in front. And when we started again, Sister M. and I were seated on a chest with brass-kettle and soap-box for our footstools, and were happy in being as comfortably situated as we were; and well we might be, for many of our sisters walked all day, rain or shine, and at night prepared suppers for their families, with no sheltering tents; and then made their beds in and under wagons that contained their earthly all. How frequently, with intense sympathy and admiration, I watched the mother, when, forgetful of her own fatigue and destitution, she took unwearied pains to fix up, in the most palatable form, the allotted portion of food, and as she dealt it out was cheering the hearts of her homeless children, while, as I truly believed, her own was lifted to God in fervent prayer that their lives might be preserved, and, above all, that they might honor him in the religion for which she was an exile from the home once sacred to her, for the sake of those precious ones that God had committed to her care. We were living on rations--our leaders having counseled that arrangement, to prevent an improvident use of provision that would result in extreme destitution. "We were traveling in the season significantly termed 'between hay and grass,' and the teams, feeding mostly on browse, wasted in flesh, and had but little strength; and it was painful, at times, to see the poor creatures straining every joint and ligature, doing their utmost, and looking the very picture of discouragement. When crossing the low lands, where spring rains had soaked the mellow soil, they frequently stalled on level ground, and we could move only by coupling teams, which made very slow progress. From the effects of chills and fever, I had not strength to walk much, or I should not have been guilty of riding after those half-famished animals. It would require a painter's pencil and skill to represent our encampment when we stopped, as we frequently did, to give the jaded teams a chance to recuperate, and us a chance to straighten up matters and things generally. Here is a bit from my journal: "'Our town of yesterday has grown to a city. It is laid out in a half hollow square, fronting east and south on a beautiful level--with, on one side, an almost perpendicular, and on the other, a gradual descent into a deep ravine, which defines it on the west and north. At nine o'clock this morning I noticed a blacksmith's shop in operation, and everything, everywhere, indicating real life and local industry. Only the sick are idle; not a stove or cooking utensil but is called into requisition; while tubs, washboards, etc., are one-half mile distant, where washing is being done by the side of a stream of water beneath the shade of waving branches. I join Sister M. in the washing department, and get a buggy ride to the scene of action, where the boys have the fire in waiting--while others of our mess stop in the city and do the general work of housekeeping; and for our dinner send us a generous portion of their immense pot-pie, designed to satisfy the hunger of about thirty stomachs. It is made of rabbits, squirrels, quails, prairie chickens, etc., trophies of the success of our hunters, of whom each division has its quota. Thus from time to time we are supplied with fresh meat, which does much in lengthening out our flour. Occasionally our jobbers take bacon in payment, but what I have seen of that article is so rancid that nothing short of prospective starvation would tempt me to eat it.' "On the 20th of April we arrived at the head waters of the Grand River, where it was decided to make a farming establishment, to be a resting and recruiting place for the saints who should follow us. Elders Bent, Benson and Fullmer were appointed to preside over it. "The first of June found us in a small grove on the middle fork of Grand River. This place, over which Elders Rich and Huntington were called to preside, was named Pisgah; and from this point most of the divisions filed off, one after another. Colonel Markham appropriated all of his teams and one wagon to assist the twelve and others to pursue the journey westward, while he returned to the States for a fresh supply. Before he left, we were in a house made of logs laid up 'cob fashion,' with from three to eight inches open space between them--roofed by stretching a tent cloth over the ridgepole and fastening it at the bottom, on the outside, which, with blankets and carpets put up on the north end, as a shield from the cold wind, made us as comfortable as possible. "Companies were constantly arriving and others departing; while those who intended stopping till the next spring were busily engaged in making gardens, and otherwise preparing for winter--sheltering themselves in rude log huts for temporary residence. "The camps were strung along several hundred miles in length from front to rear, when, about the last of June, one of the most remarkably unreasonable requisitions came officially to President Young, from the United States government, demanding five hundred efficient men to be drawn from our traveling camps, to enter the United States military service, and march immediately to California and assist in the war with Mexico. Upon the receipt of this demand, President Young and Heber C. Kimball, with due loyalty to an unprotective government, under which we had been exiled from our homes, started immediately from their respective divisions, on horseback, calling for volunteers, from one extremity of our line to the other; and in an almost incredibly short time the five hundred men, who constituted the celebrated 'Mormon Battalion,' were under marching orders, commanded by Col. Allen, of the United States Infantry. It was our 'country's call,' and the question, 'Can we spare five hundred of our most able-bodied men?' was not asked. But it was a heavy tax--a cruel draft--one which imposed accumulated burdens on those who remained, especially our women, who were under the necessity of driving their own teams from the several points from which their husbands and sons left, to the Salt Lake Valley; and some of them walked the whole of that tedious distance. On the 2d of August Brother Markham arrived from the East with teams; and on the 19th we bade good-bye to Mount Pisgah. Brother M. was minus one teamster, and as Mrs. M. and I were to constitute the occupants of one wagon, with a gentle yoke of oxen, she proposed to drive. But, soon after we started, she was taken sick, and, of course, the driving fell to me. Had it been a horse-team I should have been amply qualified, but driving oxen was entirely a new business; however, I took the whip and very soon learned to 'haw and gee,' and acquitted myself, as teamster, quite honorably, driving most of the way to winter quarters. The cattle were so well trained that I could sit and drive. At best, however, it was fatiguing--the family being all sick by turns, and at times I had to cook, as well as nurse the sick; all of which I was thankful for strength to perform. "On the 27th we crossed the Missouri at Council Bluffs, and the next day came up with the general camp at winter quarters. From exposure and hardship I was taken sick soon after with a slow fever, that terminated in chills and fever, and as I lay sick in my wagon, where my bed was exposed to heavy autumnal rains, and sometimes wet nearly from head to foot, I realized that I was near the gate of death; but my trust was in God, and his power preserved me. Many were sick around us, and no one could be properly cared for under the circumstances. Although, as before stated, I was exposed to the heavy rains while in the wagon, worse was yet to come. "On the 28th a company, starting out for supplies, required the wagon that Sister M. and I had occupied; and the log house we moved into was but partly chinked and mudded, leaving large crevices for the wind--then cold and blustering. This hastily-erected hut was roofed on one side, with a tent-cloth thrown over the other, and, withal, was minus a chimney. A fire, which was built on one side, filled the house with smoke until it became unendurable. Sister Markham had partially recovered from her illness, but was quite feeble. I was not able to sit up much, and, under those circumstances, not at all, for the fire had to be dispensed with. Our cooking was done out of doors until after the middle of November, when a chimney was made, the house enclosed, and other improvements added, which we were prepared to appreciate. "About the last of December I received the sad news of the death of my mother. She had lived to a good age, and had been a patient participator in the scenes of suffering consequent on the persecutions of the saints. She sleeps in peace; and her grave, and that of my father, whose death preceded hers less than a year, are side by side, in Walnut Grove, Knox county, Ill. "At winter quarters our extensive encampment was divided into wards, and so organized that meetings for worship were attended in the several wards. A general order was established and cheerfully carried out, that each able-bodied man should either give the labor of each tenth day, or contribute an equivalent, for the support of the destitute, and to aid those families whose men were in the battalion, and those who were widows indeed. "Our exposures and privations caused much sickness, and sickness increased destitution; but in the midst of all this, we enjoyed a great portion of the spirit of God, and many seasons of refreshing from his presence, with rich manifestations of the gifts and power of the gospel. My life, as well as the lives of many others, was preserved by the power of God, through faith in him, and not on natural principles as comprehended by man." CHAPTER XXXIII. BATHSHEBA W. SMITH'S STORY OF THE LAST DAYS OF NAUVOO--SHE RECEIVES CELESTIAL MARRIAGE AND GIVES HER HUSBAND FIVE "HONORABLE YOUNG WOMEN" AS WIVES--HER DESCRIPTION OF THE EXODUS AND JOURNEY TO WINTER QUARTERS--DEATH OF ONE OF THE WIVES--SISTER HORNE AGAIN. Sister Bathsheba W. Smith's story of the last days of Nauvoo, and the introduction of polygamy, and also her graphic detail of the exodus, will be of interest at this point. She says: "Immediately after my marriage, my husband, as one of the apostles of the Church, started on a mission to some of the Eastern States. "In the year 1840 he was in England, and again went East on mission in 1843, going as far as Boston, Mass., preaching and attending conferences by the way. He returned in the fall; soon after which, we were blessed by receiving our endowments, and were sealed under the holy law of celestial marriage. I heard the prophet Joseph charge the twelve with the duty and responsibility of administering the ordinances of endowments and sealing for the living and the dead. I met many times with Brother Joseph and others who had received their endowments, in company with my husband, in an upper room dedicated for that purpose, and prayed with them repeatedly in those meetings. I heard the prophet give instructions concerning plural marriage; he counseled the sisters not to trouble themselves in consequence of it, that all would be right, and the result would be for their glory and exaltation. "On the 5th of May, 1844, my husband again started on mission, and, after he left, a terrible persecution was commenced in the city of Nauvoo, which brought about the barbarous murder of our beloved prophet, and his brother, the patriarch. The death of these men of God caused a general mourning which I cannot describe. My husband returned about the first of August, and soon the rest of the twelve returned. The times were very exciting, but under the wise counsels of the twelve, and others, the excitement abated. The temple was so far finished in the fall of 1845, that thousands received their endowments. I officiated for some time as priestess. "Being thoroughly convinced, as well as my husband, that the doctrine of plurality of wives was from God, and having a fixed determination to attain to celestial glory, I felt to embrace the whole gospel, and believing that it was for my husband's exaltation that he should obey the revelation on celestial marriage, that he might attain to kingdoms, thrones, principalities and powers, firmly believing that I should participate with him in all his blessings, glory and honor; accordingly, within the last year, like Sarah of old, I had given to my husband five wives, good, virtuous, honorable young women. They all had their home with us; I being proud of my husband, and loving him very much, knowing him to be a man of God, and believing he would not love them less because he loved me more for doing this. I had joy in having a testimony that what I had done was acceptable to my Father in Heaven. "The fall of 1845 found Nauvoo, as it were, one vast mechanic shop, as nearly every family was engaged in making wagons. Our parlor was used as a paint-shop in which to paint wagons. All were making preparations to leave the ensuing winter. On the 9th of February, 1846, in company with many others, my husband took me and my two children, and some of the other members of his family (the remainder to follow as soon as the weather would permit), and we crossed the Mississippi, to seek a home in the wilderness. Thus we left a comfortable home, the accumulation and labor of four years, taking with us but a few things, such as clothing, bedding and provisions, leaving everything else for our enemies. We were obliged to stay in camp for a few weeks, on Sugar Creek, because of the weather being very cold. The Mississippi froze over so that hundreds of families crossed on the ice. As soon as the weather permitted, we moved on West. I will not try to describe how we traveled through storms of snow, wind and rain--how roads had to be made, bridges built, and rafts constructed--how our poor animals had to drag on, day after day, with scanty feed--nor how our camps suffered from poverty, sickness and death. We were consoled in the midst of these hardships by seeing the power of God manifested through the laying on of the hands of the elders, causing the sick to be healed and the lame to walk. The Lord was with us, and his power was made manifest daily. At the head of a slough where we camped several days, we were visited by the Mus-Quaw-ke band of Indians, headed by Pow-Sheek, a stately looking man, wearing a necklace of bear's claws. They were fierce looking men, decorated as they were for war; but they manifested a friendly spirit, and traded with us. The next move of our camp was to the Missouri river bank. The cattle were made to swim, and our wagons were taken over on a flat-boat that our people had built. We made two encampments after we crossed the river, when we found it too late to proceed farther that year. The last encampment was named Cutler's Park. The camps contained about one thousand wagons. Our men went to work cutting and stacking the coarse prairie grass for hay. The site for our winter quarters was selected and surveyed, and during the fall and winter some seven hundred log-cabins were built; also about one hundred and fifty dugouts or caves, which are cabins half under ground. This was on the Missouri river, about six miles above the present city of Omaha. My husband built four cabins and a dug-out. Our chimnies were made of sod, cut with a spade in the form of a brick; clay was pounded in to make our fireplaces and hearths. In our travels the winds had literally blown our tent to pieces, so that we were glad to get into cabins. The most of the roofs were made of timber, covered with clay. The floors were split and hewed puncheon; the doors were generally made of the same material, of cottonwood and linn. Many houses were covered with oak-shakes, fastened on with weight-poles. A few were covered with shingles. A log meeting-house was built, about twenty-four by forty feet, and the hewn floor was frequently used for dancing. A grist-mill was built and run by water-power, and in addition to this, several horse-mills and hand-mills were used to grind corn. "Our scanty and only supply of bread, consisting generally of corn, was mostly brought from Missouri, a distance of some one hundred and fifty miles, where it fortunately was plentiful and cheap. The camp having been deprived of vegetable food the past year, many were attacked with scurvy. The exposure, together with the want of necessary comforts, caused fevers and ague, and affections of the lungs. Our own family were not exempt. Nancy Clement, one of my husband's wives, died; also her child. She was a woman of excellent disposition, and died in full faith in the gospel." An incident or two of Sister Horne's story may very properly accompany the foregoing. She says: "I took my last look, on earth, of Joseph and Hyrum Smith. May I never experience another day similar to that! I do not wish to recall the scene but for a moment. That terrible martyrdom deeply scarred the hearts and bewildered the senses of all our people. We could scarcely realize the awful event, except in the agony of our feelings; nor comprehend the dark hour, beyond the solemn loneliness which pervaded the city and made the void in our stricken hearts still more terrible to bear. For the moment the sun of our life had set. The majority of the apostles were far from home, and we could do no more than wake the indignation of heaven against the murderers by our lamentations, and weep and pray for divine support in that awful hour. "Two years had not passed away after the martyrdom, before the saints were forced by their enemies to hasten in their flight from Nauvoo." With the Camp of Israel, Sister Horne and family journeyed to winter quarters, sharing the common experience of the saints, so well described by those who have preceded her. CHAPTER XXXIV. THE STORY OF THE HUNTINGTON SISTERS CONTINUED--ZINA D. YOUNG'S PATHETIC PICTURE OF THE MARTYRDOM--JOSEPH'S MANTLE FALLS UPON BRIGHAM--THE EXODUS--A BIRTH ON THE BANKS OF THE CHARITON--DEATH OF FATHER HUNTINGTON. "It was June 27th, 1844," writes Zina D. Young (one of the Huntington sisters, with whom the reader is familiar), "and it was rumored that Joseph was expected in from Carthage. I did not know to the contrary until I saw the Governor and his guards descending the hill by the temple, a short distance from my house. Their swords glistened in the sun, and their appearance startled me, though I knew not what it foreboded. I exclaimed to a neighbor who was with me, 'What is the trouble! It seems to me that the trees and the grass are in mourning!' A fearful silence pervaded the city, and after the shades of night gathered around us it was thick darkness. The lightnings flashed, the cattle bellowed, the dogs barked, and the elements wailed. What a terrible night that was to the saints, yet we knew nothing of the dark tragedy which had been enacted by the assassins at Carthage. "The morning dawned; the sad news came; but as yet I had not heard of the terrible event. I started to go to Mother Smith's, on an errand. As I approached I saw men gathered around the door of the mansion. A few rods from the house I met Jesse P. Harmon. 'Have you heard the news?' he asked. 'What news?' I inquired. 'Joseph and Hyrum are dead!' Had I believed it, I could not have walked any farther. I hastened to my brother Dimick. He was sitting in his house, mourning and weeping aloud as only strong men can weep. All was confirmed in a moment. My pen cannot utter my grief nor describe my horror. But after awhile a change came, as though the released spirits of the departed sought to comfort us in that hour of dreadful bereavement. "'The healer was there, pouring balm on my heart, And wiping the tears from my eyes; He was binding the chain that was broken in twain, And fastening it firm in the skies.' "Never can it be told in words what the saints suffered in those days of trial; but the sweet spirit--the comforter--did not forsake them; and when the twelve returned, the mantle of Joseph fell upon Brigham. "When I approached the stand (on the occasion when Sidney Rigdon was striving for the guardianship of the Church), President Young was speaking. It was the voice of Joseph Smith--not that of Brigham Young. His very person was changed. The mantle was truly given to another. There was no doubting this in the minds of that vast assembly. All witnessed the transfiguration, and even to-day thousands bear testimony thereof. I closed my eyes. I could have exclaimed, I know that is Joseph Smith's voice! Yet I knew he had gone. But the same spirit was with the people; the comforter remained. "The building of the temple was hurried on. The saints did not slacken their energies. They had a work to do in that temple for their dead, and blessings to obtain for themselves. They had learned from the prophet Joseph the meaning of Paul's words, 'Why then are ye baptized for the dead, if the dead rise not at all?' "Passing on to the exodus. My family were informed that we were to leave with the first company. So on the 9th of February, 1846, on a clear cold day, we left our home at Nauvoo. All that we possessed was now in our wagon. Many of our things remained in the house, unsold, for most of our neighbors were, like ourselves, on the wing. "Arrived at Sugar Creek, we there first saw who were the brave, the good, the self-sacrificing. Here we had now openly the first examples of noble-minded, virtuous women, bravely commencing to live in the newly-revealed order of celestial marriage. "'Women; this is my husband's wife!' "Here, at length, we could give this introduction, without fear of reproach, or violation of man-made laws, seeing we were bound for the refuge of the Rocky Mountains, where no Gentile society existed, to ask of Israel, 'What doest thou?' "President Young arrived on Sugar Creek, and at once commenced to organize the camp. George A. Smith was the captain of our company of fifty. "I will pass over the tedious journey to the Chariton river, in the face of the fierce winds of departing winter, and amid rains that fairly inundated the land. By day we literally waded through mud and water, and at night camped in anything but pleasant places. "On the bank of the Chariton an incident occurred ever eventful in the life of woman. I had been told in the temple that I should acknowledge God even in a miracle in my deliverance in woman's hour of trouble, which hour had now come. We had traveled one morning about five miles, when I called for a halt in our inarch. There was but one person with me--Mother Lyman, the aunt of George A. Smith; and there on the bank of the Chariton I was delivered of a fine son. On the morning of the 23d, Mother Lyman gave me a cup of coffee and a biscuit. What a luxury for special remembrance! Occasionally the wagon had to be stopped, that I might take breath. Thus I journeyed on. But I did not mind the hardship of my situation, for my life had been preserved, and my babe seemed so beautiful. "We reached Mount Pisgah in May. I was now with my father, who had been appointed to preside over this temporary settlement of the saints. But an unlooked for event soon came. One evening Parley P. Pratt arrived, bringing the word from headquarters that the Mormon battalion must be raised in compliance with the requisition of the government upon our people. And what did this news personally amount to, to me? That I had only my father to look after me now; for I had parted from my husband; my eldest brother, Dimick Huntington, with his family, had gone into the battalion, and every man who could be spared was also enlisted. It was impossible for me to go on to winter quarters, so I tarried at Mount Pisgah with my father. "But, alas! a still greater trial awaited me! The call for the battalion had left many destitute. They had to live in wagons. But worse than destitution stared us in the face. Sickness came upon us and death invaded our camp. Sickness was so prevalent and deaths so frequent that enough help could not be had to make coffins, and many of the dead were wrapped in their grave-clothes and buried with split logs at the bottom of the grave and brush at the sides, that being all that could be done for them by their mourning friends. Too soon it became my turn to mourn. My father was taken sick, and in eighteen days he died. Just before he left us for his better home he raised himself upon his elbow, and said: 'Man is like the flower or the grass--cut down in an hour! Father, unto thee do I commend my spirit!' This said, he sweetly went to rest with the just, a martyr for the truth; for, like my dear mother, who died in the expulsion from Missouri, he died in the expulsion from Nauvoo. Sad was my heart. I alone of all his children was there to mourn. "It was a sad day at Mount Pisgah, when my father was buried. The poor and needy had lost a friend--the kingdom of God a faithful servant. There upon the hillside was his resting place. The graveyard was so near that I could hear the wolves howling as they visited the spot; those hungry monsters, who fain would have unsepulchred those sacred bones! "Those days of trial and grief were succeeded by my journey to winter quarters, where in due time I arrived, and was welcomed by President Young into his family." CHAPTER XXXV. THE PIONEERS--THE PIONEER COMPANIES THAT FOLLOWED--METHOD OF THE MARCH--MRS. HORNE ON THE PLAINS--THE EMIGRANT'S POST-OFFICE--PENTECOSTS BY THE WAY--DEATH AS THEY JOURNEYED--A FEAST IN THE DESERT--"AUNT LOUISA" AGAIN. Very properly President Young and a chosen cohort of apostles and elders formed the band of pioneers who bore the standard of their people to the Rocky Mountains. On the 7th of April, 1847, that famous company left winter quarters in search of another Zion and gathering place. Three women only went with them. These must be honored with a lasting record. They were Clara Decker, one of the wives of Brigham Young; her mother, and Ellen Sanders, one of the wives of H. C. Kimball. Yet the sisters as a mass were scarcely less the co-pioneers of that apostolic band, for they followed in companies close upon its track. It was with them faith, not sight. They continued their pilgrimage to the West early in June. On the 12th, Captain Jedediah M. Grant's company moved out in the advance. "After we started out from winter quarters," says Sister Eliza Snow, "three or four days were consumed in maneuvering and making a good ready, and then, at an appointed place for rendezvous, a general meeting was held around a liberty-pole erected for the purpose, and an organization effected, similar to that entered into after leaving Nauvoo. "As we moved forward, one division after another, sometimes in fifties, sometimes in tens, but seldom traveling in hundreds, we passed and repassed each other, but at night kept as nearly compact as circumstances would admit, especially when in the Indian country. East of Fort Laramie many of the Sioux Nation mixed with our traveling camps, on their way to the fort, where a national council was in session. We had no other trouble with them than the loss of a few cooking utensils, which, when unobserved, they lightly fingered; except in one instance, when our ten had been left in the rear to repair a broken wagon, until late in the evening. It was bright moonlight, and as we were passing one of their encampments, they formed in a line closely by the roadside, and when our teams passed, they simultaneously shook their blankets vigorously on purpose to frighten the teams and cause a stampede, probably with the same object in view as white robbers have in ditching railroad trains. However, no serious injury occurred, although the animals were dreadfully frightened." Sister Horne thus relates some incidents of the journey: "Apostle John Taylor traveled in the company that my family was with, Bishop Hunter being captain of the company of one hundred, and Bishop Foutz and my husband being captains of fifties. The officers proposed, for safety in traveling through the Indian country, that the two fifties travel side by side, which was agreed to, Bishop Foutz's fifty taking the north side. For some days the wind blew from the south with considerable force, covering the fifty on the north with dust from our wagons. This continued for two weeks; it was then agreed that the two companies should shift positions in order to give us our fair proportion of the dust; but in a day or two afterwards the wind shifted to the north, thus driving the dust on to the same company as before. After having some good natured badinage over the circumstance, our company changed with the unfortunates and took its share of the dust. "One day a company of Indians met us and manifested a desire to trade, which we were glad to do; but as the brethren were exchanging corn for buffalo robes, the squaws were quietly stealing everything they could lay hands upon. Many bake-kettles, skillets and frying-pans were missing when we halted that night. "As our wagons were standing while the trading was going on, one Indian took a great fancy to my little girl, who was sitting on my knee, and wanted to buy her, offering me a pony. I told him 'no trade.' He then brought another pony, and still another, but I told him no; so he brought the fourth, and gave me to understand that they were all good, and that the last one was especially good for chasing buffalo. The situation was becoming decidedly embarrassing, when several more wagons drew near, dispersing the crowd of Indians that had gathered around me, and attracting the attention of my persistent patron." The emigrant's post-offices are thus spoken of by Sister Eliza: "Much of the time we were on an untrodden way; but when we came on the track of the pioneers, as we occasionally did, and read the date of their presence, with an 'all well' accompaniment, on a bleached buffalo skull, we had a general time of rejoicing." For years those bleached buffalo skulls were made the news agents of the Mormon emigrations. The morning newspaper of to-day is not read with so much eagerness as were those dry bones on the plains, telling of family and friends gone before. It was a long, tedious journey to those pioneer sisters, yet they had pentecosts even on their pilgrimage. Again quoting from Sister Eliza: "Many were the moon and starlight evenings when, as we circled around the blazing fire, and sang our hymns of devotion, and songs of praise to him who knows the secrets of all hearts, the sound of our united voices reverberated from hill to hill, and echoing through the silent expanse, seemed to fill the vast concave above, while the glory of God seemed to rest on all around. Even now while I write, the remembrance of those sacredly romantic and vivifying scenes calls them up afresh, and arouses a feeling of response that language is inadequate to express." But there were dark days also. The story changes to sickness in the wagons and death by the wayside: "Death," says Sister Eliza, "made occasional inroads among us. Nursing the sick in tents and wagons was a laborious service; but the patient faithfulness with which it was performed is, no doubt, registered in the archives above, as an unfading memento of brotherly and sisterly love. The burial of the dead by the wayside was a sad office. For husbands, wives and children to consign the cherished remains of loved ones to a lone, desert grave, was enough to try the firmest heartstrings. "Although every care and kindness possible under the circumstances were extended to her, the delicate constitution of Mrs. Jedediah M. Grant was not sufficient for the hardships of the journey. I was with her much, previous to her death, which occurred so near to Salt Lake Valley, that by forced drives, night and day, her remains were brought through for interment. Not so, however, with her beautiful babe of eight or ten months, whose death preceded her's about two weeks; it was buried in the desert." The companies now began to hear of the pioneers and the location of "Great Salt Lake City." On the 4th of August several of the Mormon battalion were met returning from the Mexican war. They were husbands and sons of women in this division. There was joy indeed in the meeting. Next came an express from the valley, and finally the main body of the pioneers, returning to winter quarters. On the Sweetwater, Apostle Taylor made for them a royal feast, spoken of to this day. Sisters Taylor, Horne, and others of our leading pioneer women, sustained the honors of that occasion. Early in October the companies, one after another, reached the valley. The next year many of the pioneers made their second journey to the mountains, and with them now came Daniel H. Wells, the story of whose wife, Louisa, shall close these journeys of the pioneers. Although exceedingly desirous of crossing the plains with the first company of that year, her father was unable to do more than barely provide the two wagons necessary to carry his family and provisions, and the requisite number of oxen to draw them. The luxury of an extra teamster to care for the second wagon was out of the question; and so Louisa, although but twenty-two years of age, and although she had never driven an ox in her life, heroically undertook the task of driving one of the outfits, and caring for a younger brother and sister. The picture of her starting is somewhat amusing. After seeing that her allotment of baggage and provisions, along with her little brother and sister, had been stowed in the wagon; with a capacious old-fashioned sun-bonnet on her head, a parasol in one hand and an ox-whip in the other, she placed herself by the side of her leading yoke of oxen and bravely set her face westward. Matters went well enough for a short distance, considering her inexperience with oxen; but the rain began to pour, and shortly her parasol was found to be utterly inadequate, so in disgust she threw it into the wagon, and traveled on in the wet grass amid the pouring rain. Presently the paste-board stiffeners of her sun-bonnet began to succumb to the persuasive moisture, and before night, draggled and muddy, and thoroughly wet to the skin, her appearance was fully as forlorn as her condition was pitiable. This was truly a discouraging start, but nothing daunted she pressed on with the company, and never allowed her spirits to flag. Arrived at the Sweetwater, her best yoke of oxen died from drinking the alkali water, and for a substitute she was obliged to yoke up a couple of cows. Then came the tug of war; for so irregular a proceeding was not to be tolerated for a moment by the cows, except under extreme compulsion. More unwilling and refractory laborers were probably never found, and from that point onward Louisa proceeded only by dint of the constant and vigorous persuasions of her whip. During the journey a Mrs. McCarthy was confined; and it was considered necessary that Louisa should nurse her. But it was impossible for her to leave her team during the day; so it was arranged that she should attend the sick woman at night. For three weeks she dropped her whip each night when the column halted, and leaving her team to be cared for by the brethren, repaired to Mrs. McCarthy's wagon, nursing her through the night, and then seizing her whip again as the company moved forward in the morning. However, she maintained good health throughout the journey, and safely piloted her heterodox outfit into the valley along with the rest of the company. On the journey, after wearing out the three pairs of shoes with which she was provided, she was obliged to sew rags on her feet for protection. But each day these would soon wear through, and often she left bloody tracks on the cruel stones. It was on this journey that she first became acquainted with Gen. Wells, to whom she was married shortly after they reached the valley. As the senior wife of that distinguished gentleman, "Aunt Louisa" is well known throughout Utah; and as a most unselfish and unostentatious dispenser of charity, and an ever-ready friend and helper of the sick and needy, her name is indelibly engraved on the hearts of thousands. CHAPTER XXXVI. BATHSHEBA W. SMITH'S STORY CONTINUED--THE PIONEERS RETURN TO WINTER QUARTERS--A NEW PRESIDENCY CHOSEN--OLIVER COWDERY RETURNS TO THE CHURCH--GATHERING THE REMNANT FROM WINTER QUARTERS--DESCRIPTION OF HER HOUSE ON WHEELS. Continuing her narration of affairs at winter quarters, Sister Bathsheba W. Smith says: "As soon as the weather became warm, and the gardens began to produce early vegetables, the sick began to recover. We felt considerable anxiety for the safety of the pioneers, and for their success in finding us a home. About the first of December, to our great joy, a number of them returned. They had found a place in the heart of the Great Basin, beyond the Rocky Mountains, so barren, dry, desolate and isolated that we thought even the cupidity of religious bigots would not be excited by it. The pioneers had laid out a city, and had commenced a fort; and some seven hundred wagons and about two thousand of our people had by this time arrived there. The country was so very dry that nothing could be made to grow without irrigation. "After the location of winter quarters a great number of our people made encampments on the east side of the river, on parts of the Pottawatomie lands. The camps, thus scattered, spread over a large tract. On one occasion my husband and I visited Hyde Park, one of these settlements, in company with the twelve apostles. They there held a council in a log-cabin, and a great manifestation of the holy spirit was poured out upon those present. At this council it was unanimously decided to organize the First Presidency of the Church according to the pattern laid down in the Book of Covenants. Soon after, a general conference was held in the log tabernacle at Kanesville (now Council Bluffs), at which the saints acknowledged Brigham Young President of the Church, and Heber C. Kimball and Willard Richards his councilors. "Shortly after this conference our family moved to the Iowa side of the river. My husband bought two log-cabins, and built two more, which made us quite comfortable. The winter was very cold, but wood was plentiful, and we used it freely. The situation was a romantic one, surrounded as we were on three sides by hills. We were favored with an abundance of wild plums and raspberries. We called the place Car-bun-ca, after an Indian brave who had been buried there. "In May, 1848, about five hundred wagons followed President Young on his return to Salt Lake. In June some two hundred wagons followed Dr. Willard Richards. When Dr. Richards left, all the saints that could not go with him were compelled by the United States authorities to vacate winter quarters. They recrossed into Iowa, and had to build cabins again. This was apiece of oppression which was needless and ill-timed, as many of the families which had to move were those of the men who had gone in the Mormon battalion. This compulsory move was prompted by the same spirit of persecution that had caused the murder of so many of our people, and had forced us all to leave our homes and go into the wilderness. "On the Iowa side of the river we raised wheat, Indian corn, buckwheat, potatoes, and other vegetables; and we gathered from the woods hazel and hickory nuts, white and black walnuts, and in addition to the wild plums and raspberries before mentioned, we gathered elderberries, and made elderberry and raspberry wine. We also preserved plums and berries. By these supplies we were better furnished than we had been since leaving our homes. The vegetables and fruits caused the scurvy to pretty much disappear. "In September, 1848, a conference was held in a grove on Mosquito Creek, about two thousand of the saints being present. Oliver Cowdery, one of the witnesses of the Book of Mormon, was there. He had been ten years away from the Church, and had become a lawyer of some prominence in Northern Ohio and Wisconsin. At this conference I heard him bear his testimony to the truth of the Book of Mormon, in the same manner as is recorded in the testimony of the three witnesses in that book. "In May, 1849, about four hundred wagons were organized and started West. "In the latter part of June following, our family left our encampment. We started on our journey to the valley in a company of two hundred and eighteen wagons. These were organized into three companies, which were subdivided into companies of ten, each company properly officered. Each company also had its blacksmith and wagon-maker, equipped with proper tools for attending to their work of setting tires, shoeing animals, and repairing wagons. "Twenty-four of the wagons of our company belonged to the Welch saints, who had been led from Wales by Elder Dan Jones. They did not understand driving oxen. It was very amusing to see them yoke their cattle; two would have an animal by the horns, one by the tail, and one or two others would do their best to put on the yoke, whilst the apparently astonished ox, not at all enlightened by the guttural sounds of the Welch tongue, seemed perfectly at a loss what to do, or to know what was wanted of him. But these saints amply made up for their lack of skill in driving cattle by their excellent singing, which afforded us great assistance in our public meetings, and helped to enliven our evenings. "On this journey my wagon was provided with projections, of about eight inches wide, on each side of the top of the box. The cover, which was high enough for us to stand erect, was widened by these projections. A frame was laid across the back part of our wagon, and was corded as a bedstead; this made our sleeping very comfortable. Under our beds we stowed our heaviest articles. We had a door in one side of the wagon cover, and on the opposite side a window. A step-ladder was used to ascend to our door, which was between the wheels. Our cover was of 'osnaburg,' lined with blue drilling. Our door and window could be opened and closed at pleasure. I had, hanging up on the inside, a looking-glass, candlestick, pincushion, etc. In the centre of our wagon we had room for four chairs, in which we and our two children sat and rode when we chose. The floor of our traveling house was carpeted, and we made ourselves as comfortable as we could under the circumstances. "After having experienced the common vicissitudes of that strange journey, having encountered terrible storms and endured extreme hardships, we arrived at our destination on the 5th of November, one hundred and five days after leaving the Missouri river. Having been homeless and wandering up to this time, I was prepared to appreciate a home." CHAPTER XXXVII. THE MARTYRED PATRIARCH'S WIDOW--A WOMAN'S STRENGTH AND INDEPENDENCE--THE CAPTAIN "LEAVES HER OUT IN THE COLD"---HER PROPHESY AND CHALLENGE TO THE CAPTAIN--A PIONEER INDEED--SHE IS LED BY INSPIRATION--THE SEERIC GIFT OF THE SMITHS WITH HER--HER CATTLE--THE RACE--FATE AGAINST THE CAPTAIN--THE WIDOW'S PROPHESY FULFILLED. "I will beat you to the valley, and ask no help from you either!" -- The exodus called out the women of Mormondom in all their Spartan strength of character. They showed themselves State-founders indeed. We are reading examples of them as pioneers unsurpassed even by the examples of the immortal band of pioneer apostles and elders who led them to the "chambers of the mountains." The following story of the widow of Hyrum Smith will finely illustrate this point: At the death of the patriarch the care of the family fell upon his widow, Mary Smith. Besides the children there were several helpless and infirm people, whom for various charitable reasons the patriarch had maintained; and these also she cared for, and brought through to the valley the major part of them, under unusually trying circumstances. Passing over the incidents of her journey to winter quarters, after the expulsion from Nauvoo, we come at once to her heroic effort from winter quarters westward. In the spring of 1848 a tremendous effort was made by the saints to emigrate to the valley on a grand scale. No one was more anxious than Widow Smith; but to accomplish it seemed an impossibility, for although a portion of her household had emigrated in 1847, she still had a large and, comparatively, helpless family--her sons John and Joseph, mere boys, being her only support. Without teams sufficient to draw the number of wagons necessary to haul provisions and outfit for the family, and without means to purchase, or friends who were in circumstances to assist, she determined to make the attempt, and trust in the Lord for the issue. Accordingly every nerve was strained, and every available object was brought into requisition. Cows and calves were yoked up, two wagons lashed together, and a team barely sufficient to draw one was hitched on to them, and in this manner they rolled out from winter quarters some time in May. After a series of the most amusing and trying circumstances, such as sticking in the mud, doubling teams up all the little hills, and crashing at ungovernable speed down the opposite sides, breaking wagon-tongues and reaches, upsetting, and vainly trying to control wild steers, heifers, and unbroken cows, they finally succeeded in reaching the Elk Horn, where the companies were being organized for the plains. Here Widow Smith reported herself to President Kimball as having "started for the valley." Meantime, she had left no stone unturned or problem untried, which promised assistance in effecting the necessary preparations for the journey. She had done to her utmost, and still the way looked dark and impossible. President Kimball consigned her to Captain ----'s fifty. The captain was present. Said he: "Widow Smith, how many wagons have you?" "Seven." "How many yokes of oxen have you?" "Four," and so many cows and calves. "Well," said the captain, "it is folly for you to start in this manner; you never can make the journey, and if you try it you will be a burden upon the company the whole way. My advice to you is, to go back to winter quarters and wait till you can get help." Widow Smith calmly replied: "Father ----" (he was an aged man), "I will beat you to the valley, and will ask no help from you either!" This seemed to nettle the old gentleman, and it doubtless influenced his conduct toward her during the journey. While lying at Elk Horn she sent back and succeeded in buying on credit, and hiring for the journey, several yoke of oxen from brethren who were not able to emigrate that year, and when the companies were ready to start she and her family were somewhat better prepared for the journey, and rolled out with lighter hearts and better prospects than favored their egress from winter quarters. As they journeyed on the captain lost no opportunity to vent his spleen on the widow and her family; but she prayerfully maintained her integrity of purpose, and pushed vigorously on, despite several discouraging circumstances. One day, as they were moving slowly through the hot sand and dust, in the neighborhood of the Sweetwater, the sun pouring down with excessive heat, towards noon, one of Widow Smith's best oxen laid down in the yoke, rolled over on his side, and stiffened out his legs spasmodically, evidently in the throes of death. The unanimous opinion was that he was poisoned. All the hindmost teams of course stopped, the people coming forward to know what was the matter. In a short time the captain, who was in advance of the company, perceiving that something was wrong, came to the spot. Probably no one supposed for a moment that the ox would recover, and the captain's first words on seeing him were: "He is dead, there is no use working with him; we'll have to fix up some way to take the widow along; I told her she would be a burden upon the company." Meantime Widow Smith had been searching for a bottle of consecrated oil in one of the wagons, and now came forward with it, and asked her brother, Joseph Fielding, and the other brethren, to administer to the ox, thinking that the Lord would raise him up. They did so, pouring a portion of oil on the top of his head, between and back of the horns, and all laid hands upon him, and one prayed, administering the ordinance as they would have done to a human being that was sick. In a moment he gathered up his legs, and at the first word arose to his feet, and traveled right off as well as ever. He was not even unyoked from his mate. On the 22d of September the company crossed over "Big Mountain," when they had the first glimpse of Salt Lake Valley. Every heart rejoiced, and with lingering fondness they gazed upon the goal of their wearisome journey. The descent of the western side of "Big Mountain" was precipitous and abrupt, and they were obliged to rough lock the hind wheels of the wagons, and, as they were not needed, the forward cattle were turned loose to be driven to camp, the "wheelers" only being retained on the wagons. Desirous of shortening the next day's journey as much as possible, they drove on till a late hour in the night, and finally camped near the eastern foot of the "Little Mountain." During this night's drive several of Widow Smith's cows, that had been turned loose from the teams, were lost in the brush. Early next morning her son John returned to hunt for them, their service in the teams being necessary to proceed. At an earlier hour than usual the captain gave orders for the company to start, knowing well the circumstances of the widow, and that she would be obliged to remain till John returned with the lost cattle. Accordingly the company rolled out, leaving her and her family alone. Hours passed by ere John returned with the lost cattle, and the company could be seen toiling along far up the mountain. And to human ken it seemed probable that the widow's prediction would ingloriously fail. But as the company were nearing the summit of the mountain a cloud burst over their heads, sending down the rain in torrents, and throwing them into utter confusion. The cattle refused to pull, and to save the wagons from crashing down the mountain side, they were obliged to unhitch, and block the wheels. While the teamsters sought shelter, the storm drove the cattle in every direction, so that when it subsided it was a day's work to find them and get them together. Meantime, as noted, John had returned with the stray cattle, and they were hitched up, and the widow and family rolled up the mountain, passing the company and continuing on to the valley, where she arrived fully twenty hours in advance of the captain. And thus was her prophesy fulfilled. She kept her husband's family together after her arrival in the valley, and her prosperity was unparalleled. At her death, which occurred September 21st, 1852, she left them comfortably provided for, and in possession of every educational endowment that the facilities of the times would permit. CHAPTER XXXVIII. UTAH IN THE EARLY DAYS--PRESIDENT YOUNG'S PRIMITIVE HOME--RAISING THE STARS AND STRIPES ON MEXICAN SOIL--THE HISTORICAL THREAD UP TO THE PERIOD OF THE "UTAH WAR." The early days in the valley are thus described by Eliza R. Snow: "Our first winter in the mountains was delightful; the ground froze but little; our coldest weather was three or four days in November, after which the men plowed and sowed, built houses, etc. The weather seemed to have been particularly ordered to meet our very peculiar circumstances. Every labor, such as cultivating the ground, procuring fuel and timber from the canyons, etc., was a matter of experiment. Most of us were houseless; and what the result would have been, had that winter been like the succeeding ones, may well be conjectured. "President Young had kindly made arrangements for me to live with his wife, Clara Decker, who came with the pioneers, and was living in a log-house about eighteen feet square, which constituted a portion of the east side of our fort. This hut, like most of those built the first year, was roofed with willows and earth, the roof having but little pitch, the first-comers having adopted the idea that the valley was subject to little if any rain, and our roofs were nearly flat. We suffered no inconvenience from this fact until about the middle of March, when a long storm of snow, sleet and rain occurred, and for several days the sun did not make its appearance. The roof of our dwelling was covered deeper with earth than the adjoining ones, consequently it did not leak so soon, and some of my neighbors huddled in for shelter; but one evening, when several were socially sitting around, the water commenced dripping in one place, and then in another; they dodged it for awhile, but it increased so rapidly that they finally concluded they might as well go to their own wet houses. After they had gone I spread my umbrella over my head and shoulders as I ensconced myself in bed, the lower part of which, not shielded by the umbrella, was wet enough before morning. The earth overhead was thoroughly saturated, and after it commenced to drip the storm was much worse indoors than out. "The small amount of breadstuff brought over the plains was sparingly dealt out; and our beef, made of cows and oxen which had constituted our teams, was, before it had time to fatten on the dry mountain grass, very inferior. Those to whom it yielded sufficient fat to grease their griddles, were considered particularly fortunate. But we were happy in the rich blessings of peace, which, in the spirit of brotherly and sisterly union, we mutually enjoyed in our wild mountain home. "Before we left winter quarters, a committee, appointed for the purpose, inspected the provisions of each family, in order to ascertain that all were provided with at least a moderate competency of flour, etc. The amount of flour calculated to be necessary was apportioned at the rate of three-quarters of a pound for adults and one-half pound per day for children. A portion of the battalion having been disbanded on the Pacific coast, destitute of pay for their services, joined us before spring, and we cheerfully divided our rations of flour with them, which put us on still shorter allowance. "Soon after our arrival in the valley, a tall liberty-pole was erected, and from its summit (although planted in Mexican soil), the stars and stripes seemed to float with even more significance, if possible, than they were wont to do on Eastern breezes. "I love that flag. When in my childish glee-- A prattling girl, upon my grandsire's knee-- I heard him tell strange tales, with valor rife, How that same flag was bought with blood and life. "And his tall form seemed taller when he said, 'Child, for that flag thy grandsire fought and bled.' My young heart felt that every scar he wore, Caused him to prize that banner more and more. "I caught the fire, and as in years I grew, I loved the flag; I loved my country too. * * * * * * "There came a time that I remember well-- Beneath the stars and stripes we could not dwell! We had to flee; but in our hasty flight We grasped the flag with more than mortal might; "And vowed, although our foes should us bereave Of all things else, the flag we would not leave. We took the flag; and journeying to the West, We wore its motto graven on each breast." The personal narrative, up to the period of the Utah war, is thus continued by Bathsheba W. Smith: "In 1856 my husband was sent as delegate to Washington, by vote of the people of the Territory, to ask for the admission of Utah as a State. In May, 1857, he returned. Congress would not admit Utah into the Union. On his journey East his horse failed, and he had to walk about five hundred miles on the plains. This made him very foot-sore, as he was a heavy man. "On the 24th of July, 1857, I was in company with my husband and a goodly number of others at the Big Cottonwood Lake, near the head of Big Cottonwood Canyon, where we were celebrating the anniversary of the arrival of the pioneers in Salt Lake Valley, when word was brought to us that the United States mail for Utah was stopped, and that President James Buchanan was sending out an army to exterminate us. We turned to hear what President Young would say. In effect he said: 'If they ever get in, it will be because we will permit them to do so.' "In September my husband went out into the mountains and stayed about four weeks, assisting in conducting the correspondence with the leaders of the invading army. Fear came upon the army, and they dared not come face to face with our people; so they stayed out in the mountains, while our people came home, excepting a few who remained to watch them. "Soon after my husband's return, he married Sister Susan Elizabeth West, and brought her home. "About this time I was having a new house built. One day, in the forenoon, I had been watching the men plastering it, and had been indulging in the pleasant thoughts that would naturally occur on such an occasion, when my husband came home and said it had been determined in council that all of our people were to leave their homes and go south, as it was thought wiser to do this than to fight the army. Accordingly, on the last day of March, 1858, Sister Susan, myself, and son and daughter, started south, bidding farewell to our home with much the same feelings that I had experienced at leaving Nauvoo. "Peace having subsequently been restored, we returned to Salt Lake City on the third of July following. Instead of flowers, I found weeds as high as my head all around the house. When we entered the city it was near sunset; all was quiet; every door was shut and every window boarded up. I could see but two chimneys from which smoke was issuing. We were nearly the first that had returned. Being thus restored to my home again, I was happy and contented, although I had but few of the necessaries of life." CHAPTER XXXIX. THE WOMEN OF MORMONDOM IN THE PERIOD OF THE UTAH WAR--THEIR HEROIC RESOLVE TO DESOLATE THE LAND--THE SECOND EXODUS--MRS. CARRINGTON--GOVERNOR CUMMING'S WIFE--A NATION OF HEROES. For an example of the heroism of woman excelling all other examples of history--at least of modern times--let us turn to that of the Mormon women during the Utah war. In the expulsions from Missouri, first from county to county, and then _en masse_ from the State, undoubtedly the Mormons yielded to the compulsion of a lawless mob, coupled with the militia of the State, executing the exterminating order of Governor Boggs. It was an example of suffering and martyrdom rather than of spontaneous heroism. Something of the same was illustrated in the expulsion from Illinois. It was at the outset nothing of choice, but all of compulsion. True, after the movement of the community, inspired by the apostolic forcefulness of Brigham Young and his compeers, swelled into a grand Israelitish exodus, then the example towered like a very pyramid of heroism; and in that immortal circumstance who can doubt that the heroic culminated in the women? But what shall be said of their example during the Utah war? Here were women who chose and resolved to give an example to the civilized world such as it had never seen. The proposed exodus from Utah was not in the spirit of submission, but an exhibition of an invincible spirit finding a method of conquest through an exodus. This was not weakness, but strength. It was as though the accumulated might and concentrated purposes of their lives were brought into a supreme action. The example of the Utah war was in fact all their own. The Mormons were not subdued. Had the issue come, they would have left Utah as conquerors. "Tell the government that the troops now on the march for Utah shall not enter the Great Salt Lake Valley. Tell the people of the United States that should those troops force an entrance they will find Utah a desert, every house burned to the ground, every tree cut down, and every field laid waste. We will apply the torch to our own dwellings, cut down those richly-laden orchards with our own hands, turn the fruitful field again into a desert, and desolate our cities, with acclamations." Such was the tenor of the communication carried by Captain Van Vliet to the government. And he had seen the whole people lift up their hands in their tabernacle to manifest their absolute resolution to the nation, and heard those acclamations in anticipation of their act. The very nature of the case brought the women of Mormondom into supreme prominence. _Their_ hands would have applied the torches to their homes; they would have been the desolaters of the fast-growing cities of Utah. The grandeur of the action was in these unconquerable women, who would have maintained their religion and their sacred institutions in the face of all the world. The example of the wife of Albert Carrington will, perchance, be often recalled, generations hence. Capt. Van Vliet, of the United States Army, had arrived in Salt Lake City in the midst of the troubles out of which grew the "war." He was received most cordially by the authorities, but at the same time was given to understand that the people were a unit, and that they had fully determined upon a programme. The sisters took him into their gardens, and showed him the paradise that their woman-hands would destroy if the invading army came. He was awed by the prospect--his ordinary judgment confounded by such extraordinary examples. To the lady above-mentioned, in whose garden he was one day walking, in conversation with the governor and others, he exclaimed: "What, madam! would you consent to see this beautiful home in ashes and this fruitful orchard destroyed?" "Yes!" answered Sister Carrington, with heroic resolution, "I would not only consent to it, but I would set fire to my home with my own hands, and cut down every tree, and root up every plant!" Coupled with this will be repeated the dramatic incident of Governor Cumming's wife weeping over the scene of the deserted city after the community had partly executed their resolution. The saints had all gone south, with their leader, when Governor Cumming, with his wife, returned from Camp Scott. They proceeded to the residence of Elder Staines, whom they found in waiting. His family had gone south, and in his garden were significantly heaped several loads of straw. The governor's wife inquired their meaning, and the cause of the silence that pervaded the city. Elder Staines informed her of their resolve to burn the town in case the army attempted to occupy it. "How terrible!" she exclaimed. "What a sight this is! I shall never forget it! it has the appearance of a city that has been afflicted with plague. Every house looks like a tomb of the dead! For two miles I have seen but one man in it. Poor creatures! And so all have left their hard-earned homes?" Here she burst into tears. "Oh! Alfred (to her husband), something must be done to bring them back! Do not permit the army to stay in the city! Can't you do something for them?" "Yes, madam," said he, "I shall do all I can, rest assured." Mrs. Cumming wept for woman! But the women of Mormondom gloried in their sublime action as they had never done before. They felt at that moment that their example was indeed worthy of a modern Israel. It thus struck the admiration of journalists both in America and Europe. The Mormons were pronounced "A nation of heroes!" Those heroes were twice ten thousand women, who could justly claim the tribute equally with their husbands, their brethren and their sons. CHAPTER XL. MIRIAM WORKS AND MARY ANN ANGELL--SCENES OF THE PAST--DEATH-BED OF MIRIAM--EARLY DAYS OF MARY--HER MARRIAGE WITH BRIGHAM--THE GOOD STEP-MOTHER--SHE BEARS HER CROSS IN THE PERSECUTIONS--A BATTLE WITH DEATH--POLYGAMY--MARY IN THE EXODUS AND AT WINTER QUARTERS--THE HUT IN THE VALLEY--CLOSING A WORTHY LIFE. The death-bed of a latter-day saint! It was in the house of Heber C. Kimball, in the little town of Mendon, N. Y., on the 8th of September, 1832. Principal around that glorious death-bed were Brigham Young, Heber C. Kimball, and Vilate, his wife. The dying saint was Miriam Works, first wife of Brigham Young--a man of destiny, but then unknown in the great world. "In her expiring moments," he says, "she clapped her hands and praised the Lord, and called upon Brother Kimball and all around to also praise the Lord!" -- On the 8th of June, 1803, in Seneca, Ontario county, N. Y., was born Mary Ann Angell, now for forty-five years the wife of Brigham Young, the mother of his eldest sons, and the faithful step-mother of the daughters of Miriam Works. Her parents early leaving her birthplace, Mary was brought up in Providence, R. I. She was what in those days was denominated a pious maiden, for her family was strictly of the old Puritan stock of the country. She early became a Sunday-school teacher, and united with the Free-Will Baptists. The study of the prophesies quite engrossed her mind, and she was confidently looking for their fulfillment. Her semi-ministerial duties as a Sunday-school teacher toned and strengthened her early womanhood; and hence she resolved never to marry until she met "a man of God" to whom her heart should go out, to unite with him in the active duties of a Christian life. Thus it came about that she remained a maiden until nearly thirty years of age. But the providence that watched over her had chosen for her a husband. It was during the year 1830 that Thomas B. Marsh came to Providence, bringing with him the Book of Mormon. From him Mary obtained a copy, and having prayerfully read it, became convinced that it was a work of inspiration. After this she went to Southern New York, where her parents were visiting, and there she and her parents were baptized by John P. Greene--Brigham's brother-in-law. It was about this time that the Youngs, the Greenes and the Kimballs came into the Church. Alone, Mary set out for Kirtland, which had just become the gathering place of the saints; and there she remained a year before Brigham and Heber gathered with their families. Vilate Kimball was still acting the part of a mother to the little daughters of Miriam. Through hearing Brigham preach in Kirtland, Mary Angell became acquainted with him. She had found her mate; he had found a mother indeed to his little motherless Elizabeth and Vilate. At the period of the famous march of the elders from Ohio to Missouri, in 1834, to "redeem Zion" in Jackson county, Mary, now for over a year the wife of Brigham Young, became the mother of his first son, Joseph A., who was born October 14, 1834, just at the return of her husband, after the disbanding of Zion's Camp. Thus during the most trying period of her first year of marriage, was she left alone in the struggle of life, providing for herself, and caring for her husband's motherless girls. But a still more trying period came to this excellent woman, after her husband became a member of the quorum of the twelve, and when the rebellion against Joseph arose in Kirtland. First the prophet and Sidney Rigdon had to flee for their lives, and next Brigham Young had to escape from Kirtland. Then came her severest struggle. She now had five children to care and provide for the--two daughters of Miriam, her Joseph A., and Brigham, Jr., with his twin sister, Mary Ann. Those were dark days of persecution and want. The apostates and anti-Mormons frequently searched her house for her husband, and the faithful in Kirtland all had enough to do to sustain themselves, in the absence of their shepherds, who were now refugees in Far West. At length, with the five children, she reached her husband; but not long to rest, for quickly came the expulsion from Missouri, in which period she broke up her home many times before finally settling in Montrose, on the opposite side of the river from Nauvoo. Scarcely had Brigham and the twelve effected the exodus of the saints from Missouri to Illinois, ere Joseph, having escaped from prison, sent the twelve with its president to England, on mission. On each side of the Mississippi, in cabins and tents, the Mormon people lay, exhausted by their many expulsions; the multitude sick, many dying, the vigor of life scarcely left even in their strong-willed leaders. Thus lying on the river-side at Commerce and Montrose, they presented a spectacle no longer suggestive of irresistible empire-founders. Joseph was sick; Brigham was sick; the twelve were all sick; the prophet's house and door-yard was a hospital. It was then that the prophet, knowing that power must be invoked or the people would perish, leaped from his sick bed, and entering first the tents and cabins of the apostles, and bidding them arise and follow him, went like an archangel through the midst of his disciples, and "healed the multitude." It is a grand picture in the memory of the saints, being called "The Day of God's Power." Reverse that picture, and there is seen the exact condition of Mary Angell Young and the other apostles' wives when the president and his quorum started on mission to England, leaving them to the care of the Lord, and their brethren. It was a period quite as trying to these apostolic sisters as that of the exodus, afterwards. And to none more so than to Mary, who had now the burden of six children to sustain during her husband's absence in a foreign land. The following entries in the president's journal embody a most graphic story, easily seized by the imagination: "We arrived in Commerce on the 18th (May, 1839), and called upon Brother Joseph and his family. Joseph had commenced laying out the city plot. "23d--I crossed the Mississippi with my family, and took up my residence in a room in the old military barracks, in company with Brother Woodruff and his family. "September 14, 1839--I started from Montrose on my mission to England. My health was so poor that I was unable to go thirty rods, to the river, without assistance. After I had crossed the river I got Israel Barlow to carry me on his horse behind him, to Heber C. Kimball's, where I remained sick 'till the 18th. I left my wife sick, with a babe only ten days old, and all my children sick and unable to wait upon each other. "17th--My wife crossed the river, and got a boy with a wagon to bring her up about a mile, to Brother Kimball's, to see me. I remained until the 18th at Brother Kimball's, when we started, leaving his family also sick." Continue the picture, with the husband's absence, and the wife's noble, every-day struggle to maintain and guard his children, and we have her history well described for the next two years. Taking up the thread again in September, 1841: "On my return from England," says Brigham, in his diary, "I found my family living in a small unfinished log-cabin, situated on a low, wet lot, so swampy that when the first attempt was made to plough it the oxen mired; but after the city was drained it became a very valuable garden spot." The scene, a year later, is that of President Young at "death's door," and the wife battling with death to save her husband. He was suddenly attacked with a slight fit of apoplexy. This was followed by a severe fever. For eighteen days he lay upon his back, and was not turned upon his side during that period. "When the fever left me, on the eighteenth day," he says, "I was bolstered up in my chair, but was so near gone that I could not close my eyes, which were set in my head; my chin dropped down, and my breath stopped. My wife, seeing my situation, threw some cold water in my face and eyes, which I did not feel in the least; neither did I move a muscle. She then held my nostrils between her thumb and finger, and placing her mouth directly over mine, blew into my lungs until she filled them with air. This set my lungs in motion, and I again began to breathe. While this was going on I was perfectly conscious of all that was passing around me; my spirit was as vivid as it ever was in my life; but I had no feeling in my body." Mary, by the help of God, had thus saved the life of President Young! It was about this time that polygamy, or "celestial marriage," was introduced into the Church. To say that it was no cross to these Mormon wives--daughters of the strictest Puritan parentage--would be to mock their experience. It was thus, also, with their husbands, in Nauvoo, in 1842. President Young himself tells of the occasion when he stood by the grave of one of the brethren and wished that the lot of the departed was his own. The burden of polygamy seemed heavier than the hand of death. It was nothing less than the potency of the "Thus saith the Lord," and the faith of the saints as a community, that sustained them--both the brethren and the sisters. Mary Angell gave to her husband other wives, and the testimony which she gives to-day is that it has been the "Thus saith the Lord" unto her, from the time of its introduction to the present. Scarcely necessary is it to observe that she was in the exodus. Seven children were now under her care. Alice, Luna, and John W. were born in Montrose and Nauvoo, while the twin sister of Brigham, Jr., had died. With these she remained at winter quarters while the president led the pioneers to the Rocky Mountains. Her benevolence to the poor at winter quarters (and who of them were then rich!) is spoken of to this day. Indeed, benevolence has ever been a marked trait in her life. Then came the hut in the valley. The "heat and burden of the day" had not passed. Full twenty years of struggle, self-sacrifice, and devotion as a wife, uncommon in its examples, filled up the pages of "Sister Young's history," as a latter-day saint, before the days of social prominence came. The hut in the valley, where she lived in 1849, is a good pioneer picture. It stood on the spot where now stands her residence--the "White House;" and some ten rods north-west of that location stood a row of log-cabins where dwelt President Young's other wives, with their children. Since then the days of grandeur, befitting her station, have come; but "Mother Young"--a name honored in her bearing--has lived most in the public mind as the faithful wife, the exemplary mother, and a latter-day saint in whose heart benevolence and native goodness have abounded. She is now seventy-four years of age--closing a marked and worthy life; and her latest expressed desire is that a strong testimony should be borne of her faith in Mormonism, and the righteousness of her husband in carrying out the revelation, given through Joseph Smith, on polygamy, as the word and will of the Lord to his people. CHAPTER XLI. THE REVELATION ON POLYGAMY--BISHOP WHITNEY PRESERVES A COPY OF THE ORIGINAL DOCUMENT--BELINDA M. PRATT'S FAMOUS LETTER. It was nearly twenty-three years after the establishment of the Church of Jesus Christ of Latter-day Saints, that the revelation on celestial marriage was published to the world. On the 6th of April, 1830, the Church was founded on the 14th of September, 1852, the _Deseret News_ published an extra, containing the said revelation, the origin thus dated: "Given to Joseph Smith, Nauvoo, July 12, 1843;" and in the _Millennial Star_, January 1st, 1853, it was published to the saints of the British mission. No need here for a review of that document on plural marriage, nor a sociological discussion of this now world-noised institution of the Mormons; but as some persons have ascribed that institution to President Young, and denied that Joseph Smith was its revelator, the word of sisters who have been with the Church from the beginning shall be offered as a finality upon the question of its origin. Eliza R. Snow has already testified on the subject of her marriage to the prophet Joseph, not by proxy, but personally, during his lifetime; and all the Church know her as Joseph's wife. The daughters of Bishop Partridge, and others, were also sealed to him in person, in the order of celestial marriage. A very proper one to speak here is Mother Whitney, for it was her husband, Bishop Whitney, who preserved the revelation on polygamy. Speaking of the time when her husband kept store for Joseph (1842-3), she says: "It was during this time that Joseph received the revelation concerning celestial marriage; also concerning the ordinances of the house of the Lord. He had been strictly charged, by the angel who committed these precious things into his keeping, that he should only reveal them to such ones as were pure, and full of integrity to the truth, and worthy and capable of being entrusted with divine messages; that to spread them abroad would only be like casting pearls before swine; and that the most profound secresy was to be maintained, until the Lord saw fit to make it known publicly through his servants. Joseph had the most implicit confidence in my husband's uprightness and integrity of character, and so he confided to him the principles set forth in that revelation, and also gave him the privilege of reading and making a copy of it, believing it would be perfectly safe with him. It is this same copy that was preserved in the providence of God; for Emma (Joseph's wife), afterwards becoming indignant, burned the original, thinking she had destroyed the only written document upon the subject in existence. My husband revealed these things to me. We had always been united, and had the utmost faith and confidence in each other. We pondered upon the matter continually, and our prayers were unceasing that the Lord would grant us some special manifestation concerning this new and strange doctrine. The Lord was very merciful to us, revealing unto us his power and glory. We were seemingly wrapt in a heavenly vision; a halo of light encircled us, and we were convinced in our own bosoms that God heard and approved our prayers and intercedings before him. Our hearts were comforted, and our faith made so perfect that we were willing to give our eldest daughter, then seventeen years of age, to Joseph, in the order of plural marriage. Laying aside all our traditions and former notions in regard to marriage, we gave her with our mutual consent. She was the first woman given in plural marriage with the consent of both parents. Of course these things had to be kept an inviolate secret; and as some were false to their vows and pledges of secresy, persecution arose, and caused grievous sorrow to those who had obeyed, in all purity and sincerity, the requirements of this celestial order of marriage. The Lord commanded his servants; they themselves did not comprehend what the ultimate course of action would be, but were waiting further developments from heaven. Meantime, the ordinances of the house of the Lord were given, to bless and strengthen us in our future endeavors to promulgate the principles of divine light and intelligence; but coming in contact with all preconceived notions and principles heretofore taught as the articles of religious faith, it was not strange that many could not receive it. Others doubted; and only a few remained firm and immovable." On the publication of the revelation on polygamy, the theological writers of the Church issued pamphlets, promulgating and defending the "peculiar institution," as the Gentiles styled it. Orson Spencer issued _Patriarchal Marriage_; Parley P. Pratt issued _Marriage and Morals in Utah_; and Orson Pratt was sent to Washington to proclaim, at the seat of government, the great social innovation. This was the origin of the _Seer_, a periodical there issued by him. Among the various writings of the times, upon the subject, was a tract entitled _Defence of Polygamy by a Lady of Utah, in a Letter to her Sister in New Hampshire_. The following are extracts from it, in which is strikingly made manifest the fact that the sisterhood accepted polygamy upon the examples of the Hebrew Bible, rather than upon any portion of the Book of Mormon: "SALT LAKE CITY, January 12, 1854. "DEAR SISTER: "Your letter of October 2d was received yesterday. * * * It seems, my dear sister, that we are no nearer together in our religious views than formerly. Why is this? Are we not all bound to leave this world, with all we possess therein, and reap the reward of our doings here in a never-ending hereafter? If so, do we not desire to be undeceived, and to know and to do the truth? Do we not all wish in our hearts to be sincere with ourselves, and to be honest and frank with each other? If so, you will bear with me patiently, while I give a few of my reasons for embracing, and holding sacred, that particular point in the doctrine of the Church of the Saints, to which you, my dear sister, together with a large majority of Christendom, so decidedly object--I mean a 'plurality of wives.' "I have a Bible which I have been taught from my infancy to hold sacred. In this Bible I read of a holy man named Abraham, who is represented as the friend of God, a faithful man in all things, a man who kept the commandments of God, and who is called in the New Testament the 'father of the faithful.' I find this man had a plurality of wives, some of whom were called concubines. I also find his grandson, Jacob, possessed of four wives, twelve sons and a daughter. These wives are spoken very highly of by the sacred writers, as honorable and virtuous women. 'These,' say the Scriptures, 'did build the house of Israel.' Jacob himself was also a man of God, and the Lord blessed him and his house, and commanded him to be fruitful and multiply. I find also that the twelve sons of Jacob, by these four wives, became princes, heads of tribes, patriarchs, whose names are had in everlasting remembrance to all generations. "Now God talked with Abraham, Isaac and Jacob, frequently; and his angels also visited and talked with them, and blessed them and their wives and children. He also reproved the sins of some of the sons of Jacob, for hating and selling their brother, and for adultery. But in all his communications with them, he never condemned their family organization; but on the contrary, always approved of it, and blessed them in this respect. He even told Abraham that he would make him the father of many nations, and that in him and his seed all the nations and kindreds of the earth should be blessed. In later years I find the plurality of wives perpetuated, sanctioned, and provided for in the law of Moses. "David, the psalmist, not only had a plurality of wives, but the Lord spoke by he mouth of Nathan the prophet and told David that he (the Lord) had given his master's wives into his bosom; but because he had committed adultery with the wife of Uriah, and caused his murder, he would take his wives and give them to a neighbor of his, etc. "Here, then, we have the word of the Lord, not only sanctioning polygamy, but actually giving to King David the wives of his master (Saul), and afterward taking the wives of David from him, and giving them to another man. Here we have a sample of severe reproof and punishment for adultery and murder, while polygamy is authorized and approved by the word of God. "But to come to the New Testament. I find Jesus Christ speaks very highly of Abraham and his family. He says: 'Many shall come from the east, and from the west, and from the north, and from the south, and shall sit down with Abraham, Isaac and Jacob, in the kingdom of God.' Again he said: 'If ye were Abraham's seed, ye would do the works of Abraham.' "Paul the apostle wrote to the saints of his day, and informed them as follows: 'As many of you as have been baptized into Christ have put on Christ; and if ye are Christ's then are ye Abraham's seed, and heirs according to the promise.' He also sets forth Abraham and Sarah as patterns of faith and good works, and as the father and mother of faithful Christians, who should, by faith and good works, aspire to be counted the sons of Abraham and daughters of Sarah. "Now let us look at some of the works of Sarah, for which she is so highly commended by the apostles, and by them held up as a pattern for Christian ladies to imitate. "'Now Sarah, Abram's wife, bare him no children; and she had an handmaid, an Egyptian, whose name was Hagar. And Sarah said unto Abram, Behold now, the Lord hath restrained me from bearing; I pray thee go in unto my maid; it may be that I may obtain children by her. And Abram harkened unto the voice of Sarah. And Sarah, Abram's wife, took Hagar her maid, the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband, Abram, to be his wife.' (Gen. xvi.; 1, 2, 3). "According to Jesus Christ and the apostles, then, the only way to be saved, is to be adopted into the great family of polygamists, by the gospel, and then strictly follow their examples. Again, John the Revelator describes the holy city of the Heavenly Jerusalem, with the names of the twelve sons of Jacob inscribed on the gates. "To sum up the whole, then, I find that polygamists were the friends of God; that the family and lineage of a polygamist was selected, in which all nations should be blessed; that a polygamist is named in the New Testament as the father of the faithful Christians of after ages, and cited as a pattern for all generations. That the wife of a polygamist, who encouraged her husband in the practice of the same, and even urged him into it, and officiated in giving him another wife, is named as an honorable and virtuous woman, a pattern for Christian ladies, and the very mother of all holy women in the Christian Church, whose aspiration it should be to be called her daughters. "That Jesus has declared that the great fathers of the polygamic family stand at the head in the kingdom of God; in short, that all the saved of after generations should be saved by becoming members of a polygamic family; that all those who do not become members of it, are strangers and aliens to the covenant of promise, the commonwealth of Israel, and not heirs according to the promise made to Abraham. "That all people from the east, west, north and south, who enter into the kingdom, enter into the society of polygamists, and under their patriarchal rule and covenant. "Indeed no one can approach the gates of heaven without beholding the names of twelve polygamists (the sons of four different women by one man), engraven in everlasting glory upon the pearly gates. "My dear sister, with the Scriptures before me, I could never find it in my heart to reject the heavenly vision which has restored to man the fullness of the gospel, or the latter-day prophets and apostles, merely because in this restoration is included the ancient law of matrimony and of family organization and government, preparatory to the restoration of all Israel. * * * * * * "Your affectionate sister, "BELINDA MARDEN PRATT. "Mrs. Lydia Kimball, Nashua, N. H." CHAPTER XLII. REVELATION SUPPORTED BY BIBLICAL EXAMPLES--THE ISRAELITISH GENIUS OF THE MORMONS SHOWN IN THE PATRIARCHAL NATURE OF THEIR INSTITUTIONS--THE ANTI-POLYGAMIC CRUSADE. Next after the revelation on celestial marriage, through Joseph the prophet, the Bible of the Hebrews, and not the sacred record of the ancients of this continent, must be charged with the authority, the examples, and, consequently, the practice of polygamy in the Latter-day Church. The examples of Abraham, Jacob, Solomon, and the ancients of Israel generally, and not the examples of Nephi, Mormon, and their people, whose civilization is now extinct, have been those accepted by our modern Israel--examples of such divine potency that the women of England and America, with all their monogamic training and prejudice, have dared not reject nor make war against in woman's name. Ever and everywhere is the genius of Mormonism so strikingly in the Abrahamic likeness and image, that one could almost fancy the patriarchs of ancient Israel inspiring a modern Israel to perpetuate their name, their faith and their institutions. Who shall say that this is not the fact? Surely this patriarchal genius of the Mormons is the most extraordinary test of a modern Israel. Jerusalem, not Rome, has brought forth the Mormons and their peculiar commonwealth. And here it should be emphasized that polygamy had nought to do with the expulsions of the Mormons from Missouri and Illinois. The primitive "crime" of the Mormons was their belief in new revelation. Fifty years ago that was a monstrous crime in the eyes of sectarian Christendom. The present generation can scarcely comprehend how blasphemous the doctrine of modern revelation seemed to this very nation of America, which now boasts of ten to twelve millions of believers in revelation from some source or other. Thus wonderful has been the change in fifty years! Viewed as a cause of their persecutions in the past, next to this faith of the Mormons in Jehovah's speaking, was their rapid growth as a gathered and organized people, who bid fair to hold the balance of political power in several States. A prominent grievance with Missouri and Illinois was exactly that urged against the growth of the ancient Christians--"if we let them alone they will take away our name and nation!" Following down the record until the period of the Utah war, it is still the fact that polygamy was not the cause of the anti-Mormon crusade. It was not even the excuse of that period, as given by President Buchanan and Congress. It was merely an Israelitish trouble in the world. Soon after this, however, polygamy did become the excuse, both to Congress and the dominant political party of the country, to take action against the Mormons and their Israelitish institutions. In framing the Chicago platform, the Republican party, just rising to supremacy, made slavery one of its planks, and polygamy another. Upon these "twin relics" they rode into the administration of the government of the country. Then came the anti-polygamic law of 1862, especially framed against the Mormons. But it was found to be inoperative. Lincoln, who had known many of them in the early days, let the Mormons alone. The civil war was over. The South had succumbed. The work of reconstruction was fairly in progress. The conquerer Grant, and his administration, resolved to grapple with "polygamic theocracy," as they styled it--if need be by the action and issues of another Mormon war. First came Colfax to Zion, to "spy out the land." To the polygamic saints he administered the gentle warning of a soft tongue, which, however, concealed a serpent's sting. Returning east, after his famous tour across the continent, he opened a theological assault upon Mormon polygamy in the _New York Independent_, and soon became engaged in a regular battle with apostle John Taylor. Returning to Zion, on his second visit, the Vice-President actually preached an anti-polygamic sermon to the Mormons, one evening, in front of the Townsend House, in Salt Lake City, in which he quoted what he interpreted as anti-polygamic passages from the Book of Mormon. The scene changes to Washington. Colfax, Cullom, Grant and Dr. Newman are in travail with the Cullom bill and anti-Mormon crusade. The Cullom bill passed the House and went to the Senate. President Grant had resolved to execute it, by force of arms, should the courts fail. Vice-President Colfax, while in Utah, had propounded the serious question, "Will Brigham Young fight?" Congress and the nation thought that now the doom of Mormon polygamy had come. Suddenly, like a wall of salvation, fifty thousand women of Mormondom threw themselves around their patriarchs and their institutions! A wonderful people, these Mormons! More wonderful these women! CHAPTER XLIII. GRAND MASS MEETING OF THE WOMEN OF UTAH ON POLYGAMY AND THE CULLOM BILL--THEIR NOBLE REMONSTRANCE--SPEECHES OF APOSTOLIC WOMEN--THEIR RESOLUTIONS--WOMAN'S RIGHTS OR WOMAN'S REVOLUTION. Probably the most remarkable woman's rights demonstration of the age, was that of the women of Mormondom, in their grand mass-meetings, held throughout Utah, in all its principal cities and settlements, in January of 1870. And it was the more singular and complex, because Utah is the land of polygamy--the only land in all Christendom where that institution has been established--and that, too, chiefly by an Anglo-Saxon people--the last race in the world that the sociologist might have supposed would have received the system of plural marriage! Hence, they have lifted it to a plane that, perhaps, no other race could have done--above mere sexual considerations, and, in its theories, altogether incompatible with the serfdom of woman; for the tens of thousands of the women of Utah not only held their grand mass-meetings to confirm and maintain polygamy, but they did it at the very moment of the passage of their female suffrage bill; so that in their vast assemblages they were virtually exercising their vote. On the 13th of January, 1870, "notwithstanding the inclemency of the weather, the old tabernacle," says the _Deseret News_, "was densely packed with ladies of all ages, and, as that building will comfortably seat five thousand persons, there could not have been fewer than between five and six thousand present on the occasion." It was announced in the programme that there were to be none present but ladies. Several reporters of the press, however, obtained admittance, among whom was Colonel Finley Anderson, special correspondent of the _New York Herald_. The meeting was opened with a very impressive prayer from Mrs. Zina D. Young; and then, on motion of Eliza R. Snow, Mrs. Sarah M. Kimball was elected president. Mrs. Lydia Alder was chosen secretary, and Mrs. M. T. Smoot, Mrs. M. N. Hyde, Isabella Horn, Mary Leaver, Priscilla Staines and Rachel Grant, were appointed a committee to draft resolutions. This was done with executive dispatch; for many present had for years been leaders of women's organizations. The president arose and addressed a few pithy remarks to the vast assemblage. She said: "We are to speak in relation to the government and institutions under which we live. She would ask, Have we transgressed any law of the United States? [Loud "no" from the audience.] Then why are we here to-day? We have been driven from place to place, and wherefore? Simply for believing and practicing the counsels of God, as contained in the gospel of heaven. The object of this meeting is to consider the justice of a bill now before the Congress of the United States. We are not here to advocate woman's rights, but man's rights. The bill in question would not only deprive our fathers, husbands and brothers, of enjoying the privileges bequeathed to citizens of the United States, but it would deprive us, as women, of the privilege of selecting our husbands; and against this we unqualifiedly protest." During the absence of the committee on resolutions, the following speech was delivered by Bathsheba W. Smith: "_Beloved Sisters and Friends_: It is with no ordinary feelings that I meet with you on the present occasion. From my early youth I have been identified with the Latter-day Saints; hence, I have been an eye and ear witness to many of the wrongs that have been inflicted upon our people by a spirit of intolerant persecution. "I watched by the bedside of the first apostle, David W. Patten, who fell a martyr in the Church. He was a noble soul. He was shot by a mob while defending the saints in the State of Missouri. As Brother Patten's life-blood oozed away, I stood by and heard his dying testimony to the truth of our holy religion--declaring himself to be a friend to all mankind. His last words, addressed to his wife, were: 'Whatever you do, oh! do not deny the faith.' This circumstance made a lasting impression on my youthful mind. "I was intimately acquainted with the life and ministry of our beloved prophet Joseph, and our patriarch Hyrum Smith.. I know that they were pure men, who labored for the redemption of the human family. For six years I heard their public and private teachings. It was from their lips that I heard taught the principle of celestial marriage; and when I saw their mangled forms cold in death, having been slain for the testimony of Jesus, by the hands of cruel bigots, in defiance of law, justice and executive pledges; and although this was a scene of barbarous cruelty, which can never be erased from the memory of those who witnessed the heartrending cries of widows and orphans, and mingled their tears with those of thousands of witnesses of the mournful occasion--the memories of which I hardly feel willing to awaken--yet I realized that they had sealed their ministry with their blood, and that their testimony was in force. "On the 9th day of February, 1846--the middle of a cold and bleak winter--my husband, just rising from a bed of sickness, and I, in company with thousands of saints, were driven again from our comfortable home--the accumulation of six years' industry and prudence--and, with the little children, commenced a long and weary journey through a wilderness, to seek another home; for a wicked mob had decreed we must leave. Governor Ford, of Illinois, said the laws were powerless to protect us. Exposed to the cold of winter and the storms of spring, we continued our journey, amid want and exposure, burying by the wayside a dead mother, a son, and many kind friends and relatives. "We reached the Missouri river in July. Here our country thought proper to make a requisition upon us for a battalion to defend our national flag in the war pending with Mexico. We responded promptly, many of our kindred stepping forward and performing a journey characterized by their commanding officer as 'unparalleled in history.' With most of our youths and middle-aged men gone, we could not proceed; hence, we were compelled to make another home, which, though humble, approaching winter made very desirable. In 1847-8, all who were able, through selling their surplus property, proceeded; we who remained were told, by an unfeeling Indian department, we must vacate our houses and re-cross the Missouri river, as the laws would not permit us to remain on Indian lands! We obeyed, and again made a new home, though only a few miles distant. The latter home we abandoned in 1849, for the purpose of joining our co-religionists in the then far-off region, denominated on the map 'the Great American Desert,' and by some later geographies as 'Eastern Upper California.' "In this isolated country we made new homes, and, for a time, contended with the crickets for a scanty subsistence. The rude, ignorant, and almost nude Indians were a heavy tax upon us, while struggling again to make comfortable homes and improvements; yet we bore it all without complaint, for we were buoyed up with the happy reflections that we were so distant from the States, and had found an asylum in such an undesirable country, as to strengthen us in the hope that our homes would not be coveted; and that should we, through the blessing of God, succeed in planting our own vine and fig tree, no one could feel heartless enough to withhold from us that religious liberty which we had sought in vain amongst our former neighbors. "Without recapitulating our recent history, the development of a people whose industry and morality have extorted eulogy from their bitter traducers, I cannot but express my surprise, mingled with regret and indignation, at the recent efforts of ignorant, bigoted, and unfeeling men--headed by the Vice-President--to aid intolerant sectarians and reckless speculators, who seek for proscription and plunder, and who feel willing to rob the inhabitants of these valleys of their hard-earned possessions, and, what is dearer, the constitutional boon of religious liberty." Sister Smith was followed by Mrs. Levi Riter, in a few appropriate remarks, and then the committee on resolutions reported the following: "_Resolved_, That we, the ladies of Salt Lake City, in mass-meeting assembled, do manifest our indignation, and protest against the bill before Congress, known as 'the Cullom bill,' also the one known as 'the Cragin bill,' and all similar bills, expressions and manifestoes. "_Resolved_, That we consider the above-named bills foul blots on our national escutcheon--absurd documents--atrocious insults to the honorable executive of the United States Government, and malicious attempts to subvert the rights of civil and religious liberty. "_Resolved_, That we do hold sacred the constitution bequeathed us by our forefathers, and ignore, with laudable womanly jealousy, every act of those men to whom the responsibilities of government have been entrusted, which is calculated to destroy its efficiency. "_Resolved_, That we unitedly exercise every moral power and every right which we inherit as the daughters of American citizens, to prevent the passage of such bills, knowing that they would inevitably cast a stigma on our republican government by jeopardizing the liberty and lives of its most loyal and peaceful citizens. "_Resolved_, That, in our candid opinion, the presentation of the aforesaid bills indicates a manifest degeneracy of the great men of our nation; and their adoption would presage a speedy downfall and ultimate extinction of the glorious pedestal of freedom, protection, and equal rights, established by our noble ancestors. "_Resolved_, That we acknowledge the institutions of the Church of Jesus Christ of Latter-day Saints as the only reliable safeguard of female virtue and innocence; and the only sure protection against the fearful sin of prostitution, and its attendant evils, now prevalent abroad, and as such, we are and shall be united with our brethren in sustaining them against each and every encroachment. "_Resolved_, That we consider the originators of the aforesaid bills disloyal to the constitution, and unworthy of any position of trust in any office which involves the interests of our nation. "_Resolved_, That, in case the bills in question should pass both Houses of Congress, and become a law, by which we shall be disfranchised as a Territory, we, the ladies of Salt Lake City, shall exert all our power and influence to aid in the support of our own State government." These resolutions were greeted with loud cheers from nearly six thousand women, and carried unanimously; after which, Sister Warren Smith, a relict of one of the martyrs of Haun's Mill, arose, and with deep feeling, said: "_Sisters_: As I sat upon my seat, listening, it seemed as though, if I held my peace, the stones of the streets would cry out. With your prayers aiding me, I will try and make a few remarks." [See chapter on Haun's Mill massacre, in which Sister Smith substantially covers the same ground.] "We are here to-day to say, if such scenes shall be again enacted in our midst. I say to you, my sisters, you are American citizens; let us stand by the truth, if we die for it." Mrs. Wilmarth East then said: "It is with feelings of pleasure, mingled with indignation and disgust, that I appear before my sisters, to express my feelings in regard to the Cullom bill, now before the Congress of this once happy republican government. The constitution for which our forefathers fought and bled and died, bequeaths to us the right of religious liberty--the right to worship God according to the dictates of our own consciences! Does the Cullom bill give us this right? Compare it with the constitution, if you please, and see what a disgrace has come upon this once happy and republican government! Where, O, where, is that liberty, bequeathed to us by our forefathers--the richest boon ever given to man or woman, except eternal life, or the gospel of the Son of God? I am an American citizen by birth. Having lived under the laws of the land, I claim the right to worship God according to the dictates of my conscience, and the commandments that God shall give unto me. Our constitution guarantees life, liberty, and the pursuit of happiness, to all who live beneath it. What is life to me, if I see the galling yoke of oppression placed on the necks of my husband, sons and brothers, as Mr. Cullom would have it? I am proud to say to you that I am not only a citizen of the United States of America, but a citizen of the kingdom of God, and the laws of this kingdom I am willing to sustain and defend both by example and precept. I am thankful to-day that I have the honored privilege of being the happy recipient of one of the greatest principles ever revealed to man for his redemption and exaltation in the kingdom of God--namely, plurality of wives; and I am thankful to-day that I know that God is at the helm, and will defend his people." A veteran sister, Mrs. McMinn, could not refrain from expressing herself in unison with her sisters, in indignation at the bill. She was an American citizen; her father had fought through the revolution with General Washington; and she claimed the exercise of the liberty for which he had fought. She was proud of being a latter-day saint. In answer to an inquiry, she stated that she was nearly eighty-five years of age. Sister Eliza R. Snow then addressed the meeting, as follows: "_My Sisters_: In addressing you at this time, I realize that the occasion is a peculiar and interesting one. We are living in a land of freedom, under a constitution that guarantees civil and religious liberty to all--black and white, Christians, Jews, Mohammedans and Pagans; and how strange it is that such considerations should exist as those which have called us together this afternoon. "Under the proud banner which now waves from ocean to ocean, strange as it may seem, we, who have ever been loyal citizens, have been persecuted from time to time and driven from place to place, until at last, beyond the bounds of civilization, under the guidance of President Young, we found an asylum of peace in the midst of these mountains. "There are, at times, small and apparently trivial events in the lives of individuals, with which every other event naturally associates. There are circumstances in the history of nations, which serve as centres around which everything else revolves. "The entrance of our brave pioneers, and the settlement of the latter-day saints in these mountain vales, which then were only barren, savage wilds, are events with which not only our own future, but the future of the whole world, is deeply associated. "Here they struggled, with more than mortal energy, for their hearts and hands were nerved by the spirit of the Most High, and through his blessing they succeeded in drawing sustenance from the arid soil; here they erected the standard on which the 'star spangled banner' waved its salutation of welcome to the nations of the earth; and here it will be bequeathed, unsullied, to future generations. Yes, that 'dear old flag' which in my girlhood I always contemplated with joyous pride, and to which the patriotic strains of my earliest muse were chanted, here floats triumphantly on the mountain breeze. "Our numbers, small at first, have increased, until now we number one hundred and fifty thousand; and yet we are allowed only a territorial government. Year after year we have petitioned Congress for that which is our inalienable right to claim--a State government; and, year after year, our petitions have been treated with contempt. Such treatment as we have received from our rulers, has no precedent in the annals of history. "And now, instead of granting us our rights as American citizens, bills are being presented to Congress, which are a disgrace to men in responsible stations, professing the least claim to honor and magnanimity; bills which, if carried into effect, would utterly annihilate us as a people. But this will never be. There is too much virtue yet existing in the nation, and above all there is a God in heaven whose protecting care is over us, and who takes cognizance of the acts of men. "My sisters, we have met to-day to manifest our views and feelings concerning the oppressive policy exercised towards us by our republican government. Aside from all local and personal feelings, to me it is a source of deep regret that the standard of American liberty should have been so far swayed from its original position, as to have given rise to circumstances which not only render such a meeting opportune, but absolutely necessary. "Heretofore, while detraction and ridicule have been poured forth in almost every form that malice could invent, while we have been misrepresented by speech and press, and exhibited in every shade but our true light, the ladies of Utah have remained comparatively silent. Had not our aims been of the most noble and exalted character, and had we not known that we occupied a standpoint far above our traducers, we might have returned volley for volley; but we have all the time realized that to contradict such egregious absurdities, would be a great stoop of condescension--far beneath the dignity of those who profess to be saints of the living God; and we very unassumingly applied to ourselves a saying of an ancient apostle, in writing to the Corinthians, 'Ye suffer fools, gladly, seeing that yourselves are wise.' "But there is a point at which silence is no longer a virtue. In my humble opinion, we have arrived at that point. Shall we--ought we--to be silent, when every right of citizenship, every vestige of civil and religious liberty, is at stake? When our husbands and sons, our fathers and brothers, are threatened with being either restrained in their obedience to the commands of God, or incarcerated, year after year, in the dreary confines of a prison, will it be thought presumptuous? Ladies, this subject as deeply interests us as them. In the kingdom of God, woman has no interests separate from those of man--all are mutual. "Our enemies pretend that, in Utah, woman is held in a state of vassalage--that she does not act from choice, but by coercion--that we would even prefer life elsewhere, were it possible for us to make our escape. What nonsense! We all know that if we wished we could leave at any time--either to go singly, or to rise _en masse_, and there is no power here that could, or would wish to, prevent us. "I will now ask this assemblage of intelligent ladies, do you know of any place on the face of the earth, where woman has more liberty, and where she enjoys such high and glorious privileges as she does here, as a latter-day saint? No! The very idea of woman here in a state of slavery is a burlesque on good common sense. The history of this people, with a very little reflection, would instruct outsiders on this point. It would show, at once, that the part which woman has acted in it, could never have been performed against her will. Amid the many distressing scenes through which we have passed, the privations and hardships consequent upon our expulsion from State to State, and our location in an isolated, barren wilderness, the women in this Church have performed and suffered what could never have been borne and accomplished by slaves. "And now, after all that has transpired, can our opponents expect us to look on with silent indifference and see every vestige of that liberty for which many of our patriotic grandsires fought and bled, that they might bequeath to us, their children, the precious boon of national freedom, wrested from our grasp? They must be very dull in estimating the energy of female character, who can persuade themselves that women who for the sake of their religion left their homes, crossed the plains with handcarts, or as many had previously done, drove ox, mule and horse-teams from Nauvoo and from other points, when their husbands and sons went, at their country's call, to fight her battles in Mexico; yes, that very country which had refused us protection, and from which we were then struggling to make our escape--I say those who think that such women and the daughters of such women do not possess too much energy of character to remain passive and mute under existing circumstances, are 'reckoning without their host.' To suppose that we should not be aroused when our brethren are threatened with fines and imprisonment, for their faith in, and obedience to, the laws of God, is an insult to our womanly natures. "Were we the stupid, degraded, heartbroken beings that we have been represented, silence might better become us; but as women of God, women filling high and responsible positions, performing sacred duties--women who stand not as dictators, but as counselors to their husbands, and who, in the purest, noblest sense of refined womanhood, are truly their helpmates--we not only speak because we have the right, but justice and humanity demand that we should. "My sisters, let us, inasmuch as we are free to do all that love and duty prompt, be brave and unfaltering in sustaining our brethren. Woman's faith can accomplish wonders. Let us, like the devout and steadfast Miriam, assist our brothers in upholding the hands of Moses. Like the loving Josephine, whose firm and gentle influence both animated and soothed the heart of Napoleon, we will encourage and assist the servants of God in establishing righteousness; but unlike Josephine, never will political inducements, threats or persecutions, prevail on us to relinquish our matrimonial ties. They were performed by the authority of the holy priesthood, the efficiency of which extends into eternity. "But to the law and to the testimony. Those obnoxious, fratricidal bills--I feel indignant at the thought that such documents should disgrace our national legislature. The same spirit prompted Herod to seek the life of Jesus--the same that drove our Pilgrim fathers to this continent, and the same that urged the English government to the system of unrepresented taxation, which resulted in the independence of the American colonies, is conspicuous in those bills. If such measures are persisted in they will produce similar results. They not only threaten extirpation to us, but they augur destruction to the government. The authors of those bills would tear the constitution to shreds; they are sapping the foundation of American freedom--they would obliterate every vestige of the dearest right of man--liberty of conscience--and reduce our once happy country to a state of anarchy. "Our trust is in God. He who led Israel from the land of Egypt--who preserved Shadrach, Meshach and Abednego in the fiery furnace--who rescued Daniel from the jaws of hungry lions, and who directed Brigham Young to these mountain vales, lives, and overrules the destinies of men and nations. He will make the wrath of man praise him; and his kingdom will move steadily forward, until wickedness shall be swept from the earth, and truth, love and righteousness reign triumphantly." Next came a concise, powerful speech from Harriet Cook Young. She said: "In rising to address this meeting, delicacy prompts me to explain the chief motives which have dictated our present action. We, the ladies of Salt Lake City, have assembled here to-day, not for the purpose of assuming any particular political power, nor to claim any special prerogative which may or may not belong to our sex; but to express our indignation at the unhallowed efforts of men, who, regardless of every principle of manhood, justice, and constitutional liberty, would force upon a religious community, by a direct issue, either the course of apostacy, or the bitter alternative of fire and sword. Surely the instinct of self-preservation, the love of liberty and happiness, and the right to worship God, are dear to our sex as well as to the other; and when these most sacred of all rights are thus wickedly assailed, it becomes absolutely our duty to defend them. "The mission of the Latter-day Saints is to reform abuses which have for ages corrupted the world, and to establish an era of peace and righteousness. The Most High is the founder of this mission, and in order to its establishment, his providences have so shaped the world's history, that, on this continent, blest above all other lands, a free and enlightened government has been instituted, guaranteeing to all social, political, and religious liberty. The constitution of our country is therefore hallowed to us, and we view with a jealous eye every infringement upon its great principles, and demand, in the sacred name of liberty, that the miscreant who would trample it under his feet by depriving a hundred thousand American citizens of every vestige of liberty, should be anathematized throughout the length and breadth of the land, as a traitor to God and his country. "It is not strange that, among the bigoted and corrupt, such a man and such a measure should have originated; but it will be strange indeed if such a measure find favor with the honorable and high-minded men who wield the destinies of the nation. Let this seal of ruin be attached to the archives of our country, and terrible must be the results. Woe will wait upon her steps, and war and desolation will stalk through the land; peace and liberty will seek another clime, while anarchy, lawlessness and bloody strife hold high carnival amid the general wreck. God forbid that wicked men be permitted to force such an issue upon the nation! "It is true that a corrupt press, and an equally corrupt priestcraft, are leagued against us--that they have pandered to the ignorance of the masses, and vilified our institutions, to that degree that it has become popular to believe that the latter-day saints are unworthy to live; but it is also true that there are many, very many, right-thinking men who are not without influence in the nation; and to such do we now most solemnly and earnestly appeal. Let the united force of this assembly give the lie to the popular clamor that the women of Utah are oppressed and held in bondage. Let the world know that the women of Utah prefer virtue to vice, and the home of an honorable wife to the gilded pageantry of fashionable temples of sin. Transitory allurements, glaring the senses, as is the flame to the moth, short-lived and cruel in their results, possess no charms for us. Every woman in Utah may have her husband--the husband of her choice. Here we are taught not to destroy our children, but to preserve them, for they, reared in the path of virtue and trained to righteousness, constitute our true glory. "It is with no wish to accuse our sisters who are not of our faith that we so speak; but we are dealing with facts as they exist. Wherever monogamy reigns, adultery, prostitution and foeticide, directly or indirectly, are its concomitants. It is not enough to say that the virtuous and high-minded frown upon these evils. We believe they do. But frowning upon them does not cure them; it does not even check their rapid growth; either the remedy is too weak, or the disease is too strong. The women of Utah comprehend this; and they see, in the principle of plurality of wives, the only safeguard against adultery, prostitution, and the reckless waste of pre-natal life, practiced throughout the land. "It is as co-workers in the great mission of universal reform, not only in our own behalf, but also, by precept and example, to aid in the emancipation of our sex generally, that we accept in our heart of hearts what we know to be a divine commandment: and here, and now, boldly and publicly, we do assert our right, not only to believe in this holy commandment, but to practice what we believe. "While these are our views, every attempt to force that obnoxious measure upon us must of necessity be an attempt to coerce us in our religious and moral convictions, against which did we not most solemnly protest, we would be unworthy the name of American women." Mrs. Hannah T. King followed with a stinging address to General Cullom himself. She said: "_My Dear Sisters_: I wish I had the language I feel to need, at the present moment, to truly represent the indignant feelings of my heart and brain on reading, as I did last evening, a string of thirty 'sections,' headed by the words, 'A Bill in aid of the Execution of the Laws in the Territory of Utah, and for other purposes.' The 'other purposes' contain the pith of the matter, and the adamantine chains that the author of the said bill seeks to bind this people with, exceed anything that the feudal times of England, or the serfdom of Russia, ever laid upon human beings. My sisters, are we really in America--the world-renowned land of liberty, freedom, and equal rights?--the land of which I dreamed, in my youth, as being almost an earthly elysium, where freedom of thought and religious liberty were open to all!--the land that Columbus wore his noble life out to discover!--the land that God himself helped him to exhume, and to aid which endeavor Isabella, a queen, a woman, declared she would pawn her jewels and crown of Castile, to give him the outfit that he needed!--the land of Washington, the Father of his Country, and a host of noble spirits, too numerous to mention!--the land to which the _Mayflower_ bore the pilgrim fathers, who rose up and left their homes, and bade their native home 'good night,' simply that they might worship God by a purer and holier faith, in a land of freedom and liberty, of which the name America has long been synonymous! Yes, my sisters, this is America but oh! how are the mighty fallen! "Who, or what, is the creature who framed this incomparable document? Is he an Esquimaux or a chimpanzee? What isolated land or spot produced him? What ideas he must have of women! Had he ever a mother, a wife, or a sister? In what academy was he tutored, or to what school does he belong, that he so coolly and systematically commands the women of this people to turn traitors to their husbands, their brothers, and their sons? Short-sighted man of 'sections' and 'the bill!' Let us, the women of this people--the sisterhood of Utah--rise _en masse_, and tell this non-descript to defer 'the bill' until he has studied the character of woman, such as God intended she should be; then he will discover that devotion, veneration and faithfulness are her peculiar attributes; that God is her refuge, and his servants her oracles; and that, especially, the women of Utah have paid too high a price for their present position, their present light and knowledge, and their noble future, to succumb to so mean and foul a thing as Baskin, Cullom & Co.'s bill. Let him learn that they are one in heart, hand and brain, with the brotherhood of Utah--that God is their father and their friend--that into his hands they commit their cause--and on their pure and simple banner they have emblazoned their motto, 'God, and my right!'" The next who spoke was Phoebe Woodruff, who said: "_Ladies of Utah_: As I have been called upon to express my views upon the important subject which has called us together, I will say that I am happy to be one of your number in this association. I am proud that I am a citizen of Utah, and a member of the Church of Jesus Christ of Latter-day Saints. I have been a member of this church for thirty-six years, and had the privilege of living in the days of the prophet Joseph, and heard his teaching for many years. He ever counseled us to honor, obey and maintain the principles of our noble constitution, for which our fathers fought, and which many of them sacrificed their lives to establish. President Brigham Young has always taught the same principle. This glorious legacy of our fathers, the constitution of the United States, guarantees unto all the citizens of this great republic the right to worship God according to the dictates of their own consciences, as it expressly says, 'Congress shall make no laws respecting an establishment of religion, or prohibiting the free exercise thereof.' Cullom's bill is in direct violation of this declaration of the constitution, and I think it is our duty to do all in our power, by our voices and influence, to thwart the passage of this bill, which commits a violent outrage upon our rights, and the rights of our fathers, husbands and sons; and whatever may be the final result of the action of Congress in passing or enforcing oppressive laws, for the sake of our religion, upon the noble men who have subdued these deserts, it is our duty to stand by them and support them by our faith, prayers and works, through every dark hour, unto the end, and trust in the God of Abraham, Isaac and Jacob to defend us and all who are called to suffer for keeping the commandments of God. Shall we, as wives and mothers, sit still and see our husbands and sons, whom we know are obeying the highest behest of heaven, suffer for their religion, without exerting ourselves to the extent of our power for their deliverance? No; verily no! God has revealed unto us the law of the patriarchal order of marriage, and commanded us to obey it. We are sealed to our husbands for time and eternity, that we may dwell with them and our children in the world to come; which guarantees unto us the greatest blessing for which we are created. If the rulers of the nation will so far depart from the spirit and letter of our glorious constitution as to deprive our prophets, apostles and elders of citizenship, and imprison them for obeying this law, let them grant this, our last request, to make their prisons large enough to hold their wives, for where they go we will go also." Sisters M. I. Horne and Eleanor M. Pratt followed with appropriate words, and then Sister Eliza R. Snow made the following remarks: "My remarks in conclusion will be brief. I heard the prophet Joseph Smith say, if the people rose and mobbed us and the authorities countenanced it, they would have mobs to their hearts' content. I heard him say that the time would come when this nation would so far depart from its original purity, its glory, and its love of freedom and protection of civil and religious rights, that the constitution of our country would hang as it were by a thread. He said, also, that this people, the sons of Zion, would rise up and save the constitution, and bear it off triumphantly. "The spirit of freedom and liberty we should always cultivate, and it is what mothers should inspire in the breasts of their sons, that they may grow up brave and noble, and defenders of that glorious constitution which has been bequeathed unto us. Let mothers cultivate that spirit in their own bosoms. Let them manifest their own bravery, and cherish a spirit of encountering difficulties, because they have to be met, more or less, in every situation of life. If fortitude and nobility of soul be cultivated in your own bosoms, you will transmit them to your children; your sons will grow up noble defenders of truth and righteousness, and heralds of salvation to the nations of the earth. They will be prepared to fill high and responsible religious, judicial, civil and executive positions. I consider it most important, my sisters, that we should struggle to preserve the sacred constitution of our country--one of the blessings of the Almighty, for the same spirit that inspired Joseph Smith, inspired the framers of the constitution; and we should ever hold it sacred, and bear it off triumphantly." Mrs. Zina D. Young then moved that the meeting adjourn _sine die_, which was carried, and Mrs. Phoebe Woodruff pronounced the benediction. CHAPTER XLIV. WIVES OF THE APOSTLES--MRS. ORSON HYDE--INCIDENTS OF THE EARLY DAYS--THE PROPHET--MARY ANN PRATT'S LIFE STORY--WIFE OF GEN. CHARLES C. RICH--MRS. FRANKLIN D. RICHARDS--PHOEBE WOODRUFF--LEONORA TAYLOR--MARIAN ROSS PRATT--THE WIFE OF DELEGATE CANNON--VILATE KIMBALL AGAIN. The life of Mrs. Orson Hyde is replete with incidents of the early days, including the shameful occurrence of the tarring and feathering of the prophet, which took place while he was at her father's house. Her maiden name was Marinda M. Johnson, she being the daughter of John and Elsa Johnson, a family well known among the pioneer converts of Ohio. She was born in Pomfret, Windsor county, Vermont, June 28, 1815. "In February of 1818," she says, "my father, in company with several families from the same place, emigrated to Hiram, Portage county, Ohio. In the winter of 1831, Ezra Booth, a Methodist minister, procured a copy of the Book of Mormon and brought it to my father's house. They sat up all night reading it, and were very much exercised over it. As soon as they heard that Joseph Smith had arrived in Kirtland, Mr. Booth and wife and my father and mother went immediately to see him. They were convinced and baptized before they returned. They invited the prophet and Elder Rigdon to accompany them home, which they did, and preached several times to crowded congregations, baptizing quite a number. I was baptized in April following. The next fall Joseph came with his family to live at my father's house. He was at that time translating the Bible, and Elder Rigdon was acting as scribe. The following spring, a mob, disguising themselves as black men, gathered and burst into his sleeping apartment one night, and dragged him from the bed where he was nursing a sick child. They also went to the house of Elder Rigdon, and took him out with Joseph into an orchard, where, after choking and beating them, they tarred and feathered them, and left them nearly dead. My father, at the first onset, started to the rescue, but was knocked down, and lay senseless for some time. Here I feel like bearing my testimony that during the whole year that Joseph was an inmate of my father's house I never saw aught in his daily life or conversation to make me doubt his divine mission. "In 1833 we moved to Kirtland, and in 1834 I was married to Orson Hyde, and became fully initiated into the cares and duties of a missionary's wife, my husband in common with most of the elders giving his time and energies to the work of the ministry. "In the summer of 1837, leaving me with a three-weeks old babe, he, in company with Heber C. Kimball and others, went on their first mission to England. Shortly after his return, in the summer of 1838, we, in company with several other families, went to Missouri, where we remained till the next spring. We then went to Nauvoo. In the spring of 1840 Mr. Hyde went on his mission to Palestine; going in the apostolic style, without purse or scrip, preaching his way, and when all other channels were closed, teaching the English language in Europe, till he gained sufficient money to take him to the Holy Land, where he offered up his prayer on the Mount of Olives, and dedicated Jerusalem to the gathering of the Jews in this dispensation. Having accomplished a three-years mission, he returned, and shortly after, in accordance with the revelation on celestial marriage, and with my full consent, married two more wives. At last we were forced to flee from Nauvoo, and in the spring of 1846, we made our way to Council Bluffs, where our husband left us to go again on mission to England. On his return, in the fall of 1847, he was appointed to take charge of the saints in the States, and to send off the emigration as fast as it arrived in a suitable condition on the frontiers; also to edit a paper in the church interest, the name of which was _Frontier Guardian_. "In the summer of 1852 we brought our family safely through to Salt Lake City, where we have had peace and safety ever since. "In 1868 I was chosen to preside over the branch of the Female Relief Society of the ward in which I reside, the duties of which position I have prayerfully attempted to perform." -- Mary Ann Pratt deserves mention next. It will be remembered that the apostle Parley P. Pratt lost his first wife at the birth of his eldest son. He afterwards married the subject of this sketch, and she becomes historically important from the fact that she was one of the first of those self-subduing women who united with their husbands in establishing the law of celestial marriage, or the "Patriarchal Order." _She gave to her husband other wives_. Taking up the story of her life with her career as a Latter-day Saint, she says: "I was baptized into the Church of Jesus Christ of Latter-day Saints in the spring of 1835, being convinced of the truthfulness of its doctrines by the first sermon I heard; and I said in my heart, if there are only three who hold firm to the faith, I will be one of that number; and through all the persecution I have had to endure I have ever felt the same; my heart has never swerved from that resolve. "I was married to Parley P. Pratt in the spring of 1837, and moving to Missouri, endured with him the persecution of the saints, so often recorded in history. When my husband was taken by a mob, in the city of Far West, Mo., and carried to prison, I was confined to my bed with raging fever, and not able to help myself at all, with a babe three months old and my little girl of five years; but I cried mightily to the Lord for strength to endure, and he in mercy heard my prayer and carried me safely through. In a few days word came to me that my husband was in prison and in chains. As soon as my health was sufficiently restored I took my children and went to him. I found him released from his chains, and was permitted to remain with him. I shared his dungeon, which was a damp, dark, filthy place, without ventilation, merely having a small grating on one side. In this we were obliged to sleep. "About the middle of March I bid adieu to my beloved companion, and returned to Far West to make preparations for leaving the State. Through the kind assistance of Brother David W. Rogers (now an aged resident of Provo), I removed to Quincy, Ill., where I remained until the arrival of Mr. Pratt, after his fortunate escape from prison, where he had been confined eight months without any just cause. "Passing briefly over the intervening years, in which I accompanied my husband on various missions, first to New York, and thence to England, where I remained two years; and, returning to Nauvoo, our sojourn in that beautiful city a few years, and our final expulsion, and the final weary gathering to Utah; I hasten to bear my testimony to the world that this is the church and people of God, and I pray that I may be found worthy of a place in his celestial kingdom." The tragedy of the close of the mortal career of Parley P. Pratt is still fresh in the public mind. It is one of the terrible chapters of Mormon history which the pen of his wife has not dared to touch. -- Another of these "first wives" is presented in the person of Sister Rich. Sarah D. P. Rich, wife of Gen. Chas. C. Rich, and daughter of John and Elizabeth Pea, was born September 23d, 1814, in St. Clair county, Ill. In December, 1835, she became a member of the Church of Latter-day Saints, and had the pleasure shortly after of seeing her father's family, with a single exception, converted to the same faith. In 1837 they removed to Far West, Mo., where the saints were at that time gathering. At this place she for the first time met Mr. Rich, to whom she was married on the 11th of February, 1838. During the autumn of 1838, the mob having driven many of the saints from their homes in the vicinity, she received into her house and sheltered no less than seven families of the homeless outcasts. Among the number was the family of Apostle Page, and it was during her sojourn with Mrs. Rich that Apostle Page's wife died. Mrs. R. stood in her door and saw the infamous mob-leader and Methodist preacher, Bogard, shoot at her husband as he was returning from the mob camp under a flag of truce. That night Mr. Rich was compelled to flee for his life, and she did not see him again until she joined him three months later, on the bank of the Mississippi, opposite Quincy. They made the crossing in a canoe, the river being so full of ice that the regular ferry-boat could not be used. From this place they removed to Nauvoo, where she remained daring all the succeeding persecutions and trials of the church, until February, 1846, when they were forced to leave, which they did, with her three small children, crossing the Mississippi on the ice. Journeying westward to Mount Pisgah, Iowa, they remained during the following season, and planted and harvested a crop of corn. In the spring of 1847 they removed to winter quarters, and six weeks afterwards started out on the weary journey across the plains. She arrived in Salt Lake Valley on the 2d of October, 1847, with the second company of emigrants, of which her husband was the leader. Since that time she has resided continually in Salt Lake City, with the exception of a short sojourn in Bear Lake Valley, and has endured without complaint all of the trials, privations and hardships incident to the settlement of Utah. She is the mother of nine children, and is well known as the friend of the poor, the nurse of the sick, and the counselor of the friendless and oppressed among the people; and it is needless to add that she has passed her life in the advocacy and practice of the principles of that gospel which she embraced in the days of her youth. -- Mrs. Jane S. Richards, wife of the distinguished apostle, Franklin D. Richards, and daughter of Isaac and Louisa Snyder, was born January 31st, 1823, in Pamelia, Jefferson county, N. Y. The prophet and pilot of her father's house into the church was Elder John E. Page, who brought to them the gospel in 1837, while they were living near Kingston, Canada. The family started thence for Far West, Mo., in 1839, but were compelled by sickness to stop at La Porte, Indiana. Here, through the faithful ministrations of her brother Robert, she was restored from the effects of a paralytic stroke, and immediately embraced the faith. In the autumn following (1840) she first saw young Elder Richards, then on his first mission. In 1842, after her father's family had moved to Nauvoo, she was married to Mr. Richards. In the journey of the saints into the wilderness, after their expulsion from Nauvoo, she drank to the bitter dregs the cup of hardship and affliction, her husband being absent on mission and she being repeatedly prostrated with sickness. At winter quarters President Young said to her, "It may truly be said, if any have come up through great tribulation from Nauvoo, you have." There her little daughter died, and was the first to be interred in that memorable burying ground of the saints. Here also her husband's wife, Elizabeth, died, despite the faithful efforts of friends, and had it not been for their unwearied attentions, Jane also would have sunk under her load of affliction and sorrow. In 1848, Mr. Richards having returned from mission, they gathered to the valley. In 1849 she gave her only sister to her husband in marriage. From that time forth until their removal to Ogden, in 1869, hers was the fortune of a missionary's wife, her husband being almost constantly on mission. In 1872 she accepted the presidency of the Ogden Relief Society, which she has since very acceptably filled. Among the noteworthy items of interest connected with her presidency of this society, was the organization of the young ladies of Ogden into a branch society for the purpose of retrenchment and economy in dress, moral, mental and spiritual improvement, etc., which has been most successfully continued, and is now collaterally supported by many branch societies in the county. But her labors have not been confined to Ogden alone. She has been appointed to preside over the societies of Weber county; and, as a sample of her efforts, we may instance that she has established the manufacture of home-made straw bonnets and hats, which industry has furnished employment to many. Her heart and home have ever been open to the wants of the needy; and the sick and afflicted have been the objects of her continual care. -- The closing words of the wife of Apostle Woodruff, at the grand mass-meeting of the women of Utah, have in them a ring strongly suggestive of what must have been the style of speech of those women of America who urged their husbands and sons to resist the tyranny of George III; throw off the yoke of colonial servitude, and prove themselves worthy of national independence. Phoebe W. Carter was born in Scarboro, in the State of Maine, March 8th, 1807. Her father was of English descent, connecting with America at about the close of the seventeenth century. Her mother, Sarah Fabyan, was of the same place, and three generations from England. The name of Fabyan was one of the noblest names of Rome, ere England was a nation, and that lofty tone and strength of character so marked in the wife of Apostle Woodruff was doubtless derived from the Fabyans, Phoebe being of her mother's stamp. In the year 1834 she embraced the gospel, and, about a year after, left her parents and kindred and journeyed to Kirtland, a distance of one thousand miles--a lone maid, sustained only by a lofty faith and trust in Israel's God. In her characteristic Puritan language she says: "My friends marveled at my course, as did I, but something within impelled me on. My mother's grief at my leaving home was almost more than I could bear; and had it not been for the spirit within I should have faltered at the last. My mother told me she would rather see me buried than going thus alone out into the heartless world. 'Phoebe,' she said, impressively, 'will you come back to me if you find Mormonism false?' I answered, 'yes, mother; I will, thrice.' These were my words, and she knew I would keep my promise. My answer relieved her trouble; but it cost us all much sorrow to part. When the time came for my departure I dared not trust myself to say farewell; so I wrote my good-byes to each, and leaving them on my table, ran down stairs and jumped into the carriage. Thus I left the beloved home of my childhood to link my life with the saints of God. "When I arrived in Kirtland I became acquainted with the prophet, Joseph Smith, and received more evidence of his divine mission. There in Kirtland I formed the acquaintance of Elder Wilford Woodruff, to whom I was married in 1836. With him I went to the 'islands of the sea,' and to England, on missions. "When the principle of polygamy was first taught I thought it the most wicked thing I ever heard of; consequently I opposed it to the best of my ability, until I became sick and wretched. As soon, however, as I became convinced that it originated as a revelation from God through Joseph, and knowing him to be a prophet, I wrestled with my Heavenly Father in fervent prayer, to be guided aright at that all-important moment of my life. The answer came. Peace was given to my mind. I knew it was the will of God; and from that time to the present I have sought to faithfully honor the patriarchal law. "Of Joseph, my testimony is that he was one of the greatest prophets the Lord ever called; that he lived for the redemption of mankind, and died a martyr for the truth. The love of the saints for him will never die. "It was after the martyrdom of Joseph that I accompanied my husband to England, in 1845. On our return the advance companies of the saints had just left Nauvoo under President Young and others of the twelve. We followed immediately and journeyed to winter quarters. "The next year Wilford went with the pioneers to the mountains, while the care of the family devolved on me. After his return, and the reorganization of the first presidency, I accompanied my husband on his mission to the Eastern States. In 1850 we arrived in the valley, and since that time Salt Lake City has been my home. "Of my husband I can truly say, I have found him a worthy man, with scarcely his equal on earth. He has built up a branch wherever he has labored. He has been faithful to God and his family every day of his life. My respect for him has increased with our years, and my desire for an eternal union with him will be the last wish of my mortal life." Sister Phoebe is one of the noblest of her sex--a mother in Israel. And in her strength of character, consistency, devotion, and apostolic cast, she is second to none. -- A most worthy peer of sister Woodruff was Leonora, the wife of Apostle John Taylor. She was the daughter of Capt. Cannon, of the Isle of Man, England, and sister of the father of George Q. Cannon. She left England for Canada, as a companion to the wife of the secretary of the colony, but with the intention of returning. While in Canada, however, she met Elder Taylor, then a Methodist minister, whose wife she afterwards became. They were married in 1833. She was a God-fearing woman, and, as we have seen, was the first to receive Parley P. Pratt into her house when on his mission to Canada. In the spring of 1838 she gathered with her husband and two children to Kirtland. Thence they journeyed to Far West. She was in the expulsion from Missouri; bore the burden of her family in Nauvoo, as a missionary's wife, while her husband was in England; felt the stroke of the martyrdom, in which her husband was terribly wounded; was in the exodus; was then left at winter quarters while her husband went on his second mission to England; but he returned in time for them to start with the first companies that followed the pioneers. Sister Leonora was therefore among the earliest women of Utah. When the prospect came, at the period of the Utah war, that the saints would have to leave American soil, and her husband delivered those grand patriotic discourses to his people that will ever live in Mormon history, Sister Taylor nobly supported his determination with the rest of the saints to put the torch to their homes, rather than submit to invasion and the renunciation of their liberties. She died in the month of December, 1867. Hers was a faithful example, and she has left an honored memory among her people. -- Marian Ross, wife of Apostle Orson Pratt, is a native of Scotland, and was reared among the Highlands. When about seventeen years of age she visited her relatives in Edinburgh, where Mormonism was first brought to her attention. She was shortly afterwards baptized near the harbor of Leith, on the 27th of August, 1847. A singular feature of Mrs. Pratt's experience was that in a dream she was distinctly shown her future husband, then on his mission to Scotland. When she saw him she at once recognized him. She made her home at Apostle Pratt's house in Liverpool, for a short time, and then emigrated to America, in 1851. After being in Salt Lake City a few months she was married to Mr. Pratt. She testifies, "I have been in polygamy twenty-five years, and have never seen the hour when I have regretted that I was in it. I would not change my position for anything earthly, no matter how grand and gorgeous it might be; even were it for the throne of a queen. For a surety do I know that my Redeemer liveth, and that he is a prayer-hearing and prayer-answering God." -- Another of these apostolic women, who with their husbands founded Utah, is the wife of Albert Carrington. She was also in the valley in 1847. Her grand example and words to Captain Van Vliet, when the saints were resolving on another exodus, have been already recorded. A volume written could not make her name more imperishable. -- Nor must Artimisa, the first wife of Erastus Snow, who is so conspicuous among the founders of St. George, be forgotten. She is one of the honorable women of Utah, and the part she has sustained, with her husband, in building up the southern country, has been that of self-sacrifice, endurance, and noble example. -- Mention should also be made of Elizabeth, daughter of the late Bishop Hoagland, and first wife of George Q. Cannon. She has borne the burden of the day as a missionary's wife, and has also accompanied her husband on mission to England; but her most noteworthy example was in her truly noble conduct in standing by her husband in those infamous persecutions of the politicians, over the question of polygamy, in their efforts to prevent him taking his seat in Congress. -- Here let us also speak of the death of Sister Vilate Kimball, whose history has been given somewhat at length in previous chapters. After sharing with her husband and the saints the perils and hardships of the exodus, and the journey across the plains, and after many years of usefulness to her family and friends, she died Oct. 22d, 1867. She was mourned by none more sincerely than by her husband, who, according to his words, spoken over her remains, was "not long after her." CHAPTER XLV. MORMON WOMEN OF MARTHA WASHINGTON'S TIME--AUNT RHODA RICHARDS--WIFE OF THE FIRST MORMON BISHOP--HONORABLE WOMEN OF ZION. The heroic conduct of the Mormon women, in their eventful history, is not strange, nor their trained sentiments of religious liberty exaggerated in the action of their lives; for it must not be forgotten that many a sister among the Latter-day Saints had lived in the time of the Revolution, and had shown examples not unworthy of Martha Washington herself. Of course those women of the Revolution are now sleeping with the just, for nearly fifty years, have passed since the rise of the church, but there are still left those who can remember the father of their country, and the mothers who inspired the war of independence. We have such an one to present in the person of Aunt Rhoda Richards, the sister of Willard, the apostle, and first cousin of Brigham Young. Scarcely had the British evacuated New York, and Washington returned to his home at Mount Vernon, when Rhoda Richards was born. She was the sister of Phineas, Levi, and Willard Richards--three of illustrious memory in the Mormon Church--was born August 8th, 1784, at Hopkington, Mass., and now, at the advanced age of ninety-three, thus speaks of her life and works. She says: "During the early years of my life I was much afflicted with sickness, but, through the mercies and blessings of my Heavenly Father, at the advanced age of nearly ninety-three, I live, and am privileged to bear my individual testimony, that for myself I know that Joseph Smith was a true prophet of the living God; and that the work which he, as an humble instrument in the hands of God, commenced in this, the evening of time, will not be cut short, save as the Lord himself, according to his promise, shall cut short his work in righteousness. "My first knowledge of the Mormons was gained through my cousin, Joseph Young, though I had previously heard many strange things concerning them. I lay on a bed of sickness, unable to sit up, when Cousin Joseph came to visit at my father's house. I remember distinctly how cautiously my mother broached the subject of the new religion to him. Said she, 'Joseph, I have heard that some of the children of my sister, Abigail Young, have joined the Mormons. How is it?' Joseph replied, 'It is true, Aunt Richards, and I am one of them!' It was Sabbath day, and in the morning Cousin Joseph attended church with my parents; but in the afternoon he chose to remain with my brother William, and myself, at home. He remarked that he could not enjoy the meeting, and in reply I said, 'I do not see why we might not have a meeting here.' My cousin was upon his feet in an instant, and stood and preached to us--my brother and myself--for about half an hour, finishing his discourse with, 'There, Cousin Rhoda, I don't know but I have tired you out!' When he sat down I remarked that meetings usually closed with prayer. In an instant he was on his knees, offering up a prayer. That was the first Mormon sermon and the first Mormon prayer I ever listened to. I weighed his words and sentences well. It was enough. My soul was convinced of the truth. But I waited a year before being baptized. During that time I read the books of the church, and also saw and heard other elders, among whom was my cousin, Brigham Young, and my brothers, Phineas, Levi, and Willard; all of which served to strengthen my faith and brighten my understanding. "A short time after I was baptized and confirmed I was greatly afflicted with the raging of a cancer, about to break out in my face. I knew too well the symptoms, having had one removed previously. The agony of such an operation, only those who have passed through a like experience can ever imagine. The idea of again passing through a like physical suffering seemed almost more than humanity could endure. One Sabbath, after the close of the morning service, I spoke to the presiding elder, and acquainted him with my situation, requesting that I might be administered to, according to the pattern that God had given, that the cancer might be rebuked and my body healed. The elder called upon the sisters present to unite their faith and prayers in my behalf, and upon the brethren to come forward and lay their hands upon me, and bless me in the name of the Lord Jesus Christ, according to my desire. It was done, and I went home completely healed, and rejoicing in the God of my salvation. Many times have I since been healed by the same power, when, apparently, death had actually seized me as his prey. I would not have it understood, however, that I have been a weakly, sickly, useless individual all my life. Those who have known me can say quite to the contrary. Some of our ambitious little girls and working women would doubtless be interested in a simple sketch of some few things which I have accomplished by manual labor. When myself and my sisters were only small girls, our excellent mother taught us how to work, and in such a wise manner did she conduct our home education that we always loved to work, and were never so happy as when we were most usefully employed. We knit our own and our brothers' stockings, made our own clothes, braided and sewed straw hats and bonnets, carded, spun, wove, kept house, and did everything that girls and women of a self-sustaining community would need to do. The day that I was thirteen years old I wove thirteen yards of cloth; and in twenty months, during which time I celebrated my eightieth birthday, I carded twenty weight of cotton, spun two hundred and fifteen balls of candlewicking, and two hundred run of yarn, prepared for the weaver's loom; besides doing my housework, knitting socks, and making shirts for 'my boys' (some of the sons of my brothers). I merely make mention of these things as samples of what my life-work has been. I never was an idler, but have tried to be useful in my humble way, 'doing what my hands found to do with my might.' I now begin to feel the weight of years upon me, and can no longer do as I have done in former years for those around me; but, through the boundless mercies of God, I am still able to wash and iron my own clothes, do up my lace caps, and write my own letters. My memory is good, and as a general thing I feel well in body and mind. I have witnessed the death of many near and dear friends, both old and young. In my young days I buried my first and only love, and true to that affiance, I have passed companionless through life; but am sure of having my proper place and standing in the resurrection, having been sealed to the prophet Joseph, according to the celestial law, by his own request, under the inspiration of divine revelation." A very beautiful incident is this latter--the memory of her early love, for whose sake she kept sacred her maiden life. The passage is exquisite in sentiment, although emanating from a heart that has known the joys and sorrows of nearly a hundred years. -- Lydia Partridge, the aged relict of the first bishop of the Mormon Church, may well accompany the venerable sister of Willard Richards. She was born September 26, 1793, in the town of Marlboro, Mass., her parents' names being Joseph Clisbee and Merriam Howe. The course of events [finally?] brought her to Ohio, where she made the acquaintance of, and married, Edward Partridge. Her husband and herself were proselyted into the Campbellite persuasion by Sidney Rigdon; but they soon afterwards became converts to Mormonism, and Mr. Partridge thereupon commenced his career as a laborer in the ministry of the church. They were among the first families to locate in Missouri, and also among the first to feel the sting of persecution in that State. Removing finally to Nauvoo, her husband there died. In the after-wanderings of the saints in search of a home in the wilderness she accompanied them. It may be briefly said of her that now, after forty-five years in the church, she is as firm and steadfast as ever in her faith, and is one of the staunchest advocates of polygamy. -- Next comes Margaret T. M. Smoot, wife of Bishop Smoot, with the testimony of her life. She was born in Chester District, South Carolina, April 16th, 1809. Her father, Anthony McMeans, was a Scotchman by birth, emigrating to America at an early age, and settling in South Carolina, where he resided at the breaking out of the Revolutionary war. Fired with patriotic zeal, he immediately enlisted in the ranks, and continued fighting in the cause of liberty until the close of the war, when he returned to his home, where he remained until his death. Her mother was a Hunter, being of Irish extraction. Her grandfather Hunter also served in the Revolutionary war, being an intimate friend of Gen. Washington. For these reasons Mrs. Smoot is justly proud of her lineage. Her husband, the bishop, being also of revolutionary descent, they as a family well exemplify the claim made elsewhere, that the Mormons were originally of the most honored and patriotic extraction. She embraced the Mormon faith in 1834, and was married to Mr. Smoot the following year, in the State of Kentucky. In 1837 they went to Far West, Mo., and their history thence to Utah is the oft-told story of outrage and persecution. It is proper to remark, however, that their son, William, was one of the original pioneers, and that their family was among the first company that entered the valley. Sister Smoot is known in the church as one of the most illustrious examples of the "first wives" who accepted and gave a true Israelitish character and sanctity to the "patriarchal order of marriage;" while the long-sustained position of her husband as Mayor of Salt Lake City, enhances the effect of her social example. -- A few incidents from the life of Sister Hendricks, whose husband was wounded in "Crooked River battle," where the apostle David Patten fell, may properly be here preserved. Of that mournful incident, she says: "A neighbor stopped at the gate and alighted from his horse; I saw him wipe his eyes, and knew that he was weeping; he came to the door and said, 'Mr. Hendricks wishes you to come to him at the Widow Metcalf's. He is shot.' I rode to the place, four miles away, and there saw nine of the brethren, pale and weak from their wounds, being assisted into the wagons that were to take them to their homes. In the house was my husband, and also David Patten, who was dying. My husband was wounded in the neck in such a manner as to injure the spinal column, which paralyzed his extremities. Although he could speak, he could not move any more than if he were dead." Mr Hendricks lived until 1870, being an almost helpless invalid up to that time. Their son William was a member of the famous battalion. Mrs. H. still survives, and is the happy progenitress of five children, sixty-three grandchildren, and twenty-three great-grandchildren. -- The wife of Bishop McRae deserves remembrance in connection with an incident of the battle of Nauvoo. When it was determined to surrender that city, the fugitive saints were naturally anxious to take with them in their flight whatever of property, etc., they could, that would be necessary to them in their sojourn in the wilderness. It will be seen at once that nothing could have been of more service to them than their rifles and ammunition. Hence, with a refinement of cruelty, the mobbers determined to rob them of these necessaries. They accordingly demanded the arms and ammunition of all who left the city, and searched their wagons to see that none were secreted. Mrs. McRae was determined to save a keg of powder, however, and so she ensconced herself in her wagon with the powder keg as a seat, covering it with the folds of her dress. Soon a squad of the enemy came to her wagon, and making as if to search it, asked her to surrender whatever arms and ammunition she might have on hand. She quietly kept her seat, however, and coolly asked them, "How many more times are you going to search this wagon to-day?" This question giving them the impression that they had already searched the wagon, they moved on, and Mrs. McRae saved her powder. She still lives, and is at present a much respected resident of Salt Lake City. -- Mrs. Mary M. Luce, a venerable sister, now in her seventy-seventh year, and a resident of Salt Lake City, deserves a passing mention from the fact that her religion has caused her to traverse the entire breadth of the continent, in order to be gathered with the saints. She was a convert of Wilford Woodruff, who visited her native place while on mission to the "Islands of the Sea" (Fox Islands, off the Coast of Maine). In 1838, with her family, she journeyed by private conveyance from Maine to Illinois, joining the saints at Nauvoo. This was, in those days, a very long and tedious journey, consuming several months' time. During the persecutions of Nauvoo, she was reduced to extreme poverty; but, after many vicissitudes, was enabled to reach Salt Lake City the first year after the pioneers, where she has since continued to reside. In her experience she has received many tests and manifestations of the divine origin of the latter-day work, and testifies that "these are the happiest days" of her life. -- Elizabeth H., wife of William Hyde, for whom "Hyde Park," Utah, was named, was born in Holliston, Middlesex county, Mass., October 2d, 1813. She was the daughter of Joel and Lucretia Bullard, and a descendant, on the maternal side, from the Goddards. Her mother and herself were baptized into the Mormon faith in 1838, and they moved to Nauvoo in 1841, where Elizabeth was married to Elder Hyde, in 1842. He was on mission most of the time up to 1846, when they left Nauvoo, in the exodus of the church. Her husband joined the Mormon battalion in July following, returning home in the last month of 1847. In the spring of 1849, with their three surviving children, they journeyed to Salt Lake Valley, where they resided until about seventeen years ago, when they removed to Cache Valley, and founded the settlement which bears their name. Mr. Hyde died in 1872, leaving five wives and twenty-two children. "It is my greatest desire," says sister Hyde, "that I may so live as to be accounted worthy to dwell with those who have overcome, and have the promise of eternal lives, which is the greatest gift of God." -- Nor should we forget to mention "Mother Sessions," another of the last-century women who have gathered to Zion. Her maiden name was Patty Bartlett, and she was born February 4th, 1795, in the town of Bethel, Oxford county, Maine. She was married to David Sessions in 1812, and survives both him and a second husband. Herself and husband joined the church in 1834, moved to Nauvoo in 1840, and left there with the exiled saints in 1846. In the summer of 1847 they crossed the plains to the valley, Mrs. Sessions, although in her fifty-third year, driving a four-ox team the entire distance. Mother Sessions is a model of zeal, frugality, industry and benevolence. When she entered the valley she had but five cents, which she had found on the road; now, after having given many hundreds of dollars to the perpetual emigration fund, tithing fund, etc., and performing unnumbered deeds of private charity, she is a stockholder in the "Z. C. M. I." to the amount of some twelve or thirteen thousand dollars, and is also possessed of a competence for the remainder of her days; all of which is a result of her own untiring efforts and honorable business sagacity. As a testimony of her life she says, "I am now eighty-two years of age. I drink no tea nor coffee, nor spirituous liquors; neither do I smoke nor take snuff. To all my posterity and friends I say, do as I have done, and as much better as you can, and the Lord will bless you as he has me." -- Mrs. R. A. Holden, of Provo, is another of the revolutionary descendants. Her grandfather, Clement Bishop, was an officer in the revolutionary war, was wounded, and drew a pension until his death. Mrs. H., whose maiden name was Bliss, was born in 1815, in Livingston county, N. Y., and after marrying Mr. Holden, in 1833, moved to Illinois, where, in 1840, they embraced the gospel. Their efforts to reach the valley and gather with the church form an exceptional chapter of hardship and disappointment. Nevertheless, they arrived at Provo in 1852, where they have since resided; Mrs. Holden being, since 1867, the president of the Relief Society of the Fourth Ward of that city. -- Sister Diantha Morley Billings is another of the aged and respected citizens of Provo. She was born August 23d, 1795, at Montague, Mass. About the year 1815 she moved to Kirtland, Ohio, and there was married to Titus Billings. Herself and husband and Isaac Morley, her brother, were among the first baptized in Kirtland. They were also among the first to remove to Missouri, whence they were driven, and plundered of all they possessed, by the mobs that arose, in that State, against the saints. Her husband was in Crooked River battle, standing by Apostle Patten when he fell. They reached Utah in 1848, and were soon thereafter called to go and start settlements in San Pete. They returned to Provo in 1864, and in 1866 Mr. Billings died. While living in Nauvoo, after the expulsion from Missouri, Mrs. Billings was ordained and set apart by the prophet Joseph to be a nurse, in which calling she has ever since been very skillful. -- Mrs. Amanda Wimley, although but eight years a resident of Utah, was converted to Mormonism in Philadelphia, in the year 1839, under the preaching of Joseph the prophet, being baptized shortly afterward. For thirty years the circumstances of her life were such that it was not expedient for her to gather with the church; she nevertheless maintained her faith, and was endowed to a remarkable degree with the gift of healing, which she exercised many times with wonderful effect in her own family. Journeying to Salt Lake City some eight years since, on a visit merely, she has now fully determined to permanently remain, as the representative of her father's house, to "do a work for her ancestry and posterity." -- Polly Sawyer Atwood, who died in Salt Lake City, Oct. 16th, 1876, is worthy of a passing notice, because of her many good deeds in the service of God. She was another of the last century women, being born in 1790, in Windham, Conn. Her parents were Asahel and Elizabeth Sawyer. Herself and husband, Dan Atwood, first heard the gospel in 1839, and were straightway convinced of its truth. They journeyed to Salt Lake in 1850. Here she displayed in a remarkable manner the works and gifts of faith, and was much sought after by the sick and afflicted, up to the day of her death, which occurred in her 86th year. It is worthy of mention that she was the mother of three men of distinction in the church--Millen Atwood, who was one of the pioneers, a missionary to England, captain of the first successful handcart company, and a member of the high council; Miner Atwood, who was a missionary to South Africa, and also a member of the high council; and Samuel Atwood, who is one of the presiding bishops of the Territory. -- In connection with Mother Atwood may also properly be mentioned her daughter-in-law, Relief C. Atwood, the wife of Millen, who received the gospel in New Hampshire, in 1843, and in 1845 emigrated to Nauvoo. This was just before the expulsion of the church from that city, and in a few months she found herself in the wilderness. At winter quarters, after the return of the pioneers, she married Mr. Atwood, one of their number, and with him in 1848 journeyed to the valley. Their trials were at first nigh overwhelming, but in a moment of prayer, when they were about to give up in despair, the spirit of the Lord rested upon Mr. A., and he spoke in tongues, and at the same time the gift of interpretation rested upon her. It was an exhortation to renewed hope and trust, which so strengthened them that they were able to overcome every difficulty. Her family has also received many striking manifestations of the gift of healing--so much so that she now bears testimony that "God is their great physician, in whom she can safely trust." -- Sister Sarah B. Fiske, who was born in Potsdam, St. Lawrence Co., N. Y., in 1819, is another of revolutionary ancestry; her grandfathers, on both paternal and maternal side, having served in the revolutionary war. In 1837 she was married to Ezra H. Allen. Shortly thereafter they were both converted to Mormonism, and in 1842 moved to Nauvoo. In the spring of '43 they joined the settlement which was attempted at a place called Shockoquan, about twenty-five miles north of Nauvoo. Journeying with the saints on the exodus, she stopped at Mount Pisgah, while her husband went forward in the battalion. Nearly two years passed, and word came that the brethren of the battalion were coming back. With the most intense anxiety she gathered every word of news concerning their return, and at last was informed that they were at a ferry not far away. She hastened to make herself ready and was about to go out to meet him when the word was brought that her husband had been murdered by Indians in the California mountains. She was handed her husband's purse, which had been left by the Indians, and which contained his wages and savings. This enabled her to procure an outfit, and in 1852 she journeyed to the valley. -- Here let us mention another octogenarian sister in the person of Jane Neyman, daughter of David and Mary Harper, who was born in Westmoreland Co., Pa., in 1792. She embraced the gospel in 1838, and became at once endowed with the gift of healing, which enabled her to work many marvelous cures, among which may be mentioned the raising of two infants from apparent death, they each having been laid out for burial. Herself and family received an unstinted share of the persecutions of the saints, in Missouri, and afterwards in Nauvoo, in which latter place her husband died. Her daughter, Mary Ann Nickerson, then residing on the opposite side of the river from Nauvoo, on the occasion of the troubles resulting in the battle of Nauvoo, made cartridges at her home, and alone in her little skiff passed back and forth across the Mississippi (one mile wide at that point), delivering the cartridges, without discovery. While the battle was raging she also took seven persons, including her mother, on a flat-boat, and by her unaided exertions ferried them across the river. This heroic lady is now living in Beaver, Utah. Mrs. Neyman, now in her 85th year, testifies concerning the truth of the gospel as revealed through Joseph Smith: "I know it is the work of God, by the unerring witness of the Holy Ghost." -- Malvina Harvey Snow, daughter of Joel Harvey, was born in the State of Vermont, in 1811. She was brought into the church under the ministry of Orson Pratt, in 1833, he being then on mission in that section. Her nearest neighbor was Levi Snow, father of Apostle Erastus Snow. The Snow family mostly joined the new faith, and Malvina and her sister Susan journeyed with them to Missouri. At Far West she was married to Willard Snow, in 1837, and in about two years afterward they were driven from the State. They settled at Montrose, but, while her husband was on mission to England, she moved across the river to Nauvoo, the mob having signified their intention to burn her house over her head. In 1847 they started for Utah, from Council Bluffs, in the wake of the pioneers, arriving in the valley in the fall of that year. Says Sister Malvina, "My faithful sister, Susan, was with me from the time I left our father's house in Vermont, and when we arrived in Utah my husband took her to wife. She bore him a daughter, but lost her life at its birth. I took the infant to my bosom, and never felt any difference between her and my own children. She is now a married woman. In 1850 my husband was called on mission to Denmark, from which he never returned. He was buried in the Atlantic, being the only missionary from Utah that was ever laid in the sea. I raised my five children to manhood and womanhood, and have now lived a widow twenty-six years. Hoping to finally meet my beloved husband and family, never again to part, I am patiently waiting the hour of reunion. May the Lord Jesus Christ help me to be faithful to the end." -- Sister Caroline Tippits, whose maiden name was Pew, deserves to be mentioned as one of the earlier members of the church, having embraced the gospel in 1831. Shortly afterwards she joined the saints in Jackson county, Mo., and during the persecutions that ensued, endured perhaps the most trying hardships that were meted out to any of the sisters. Driven out into the midst of a prairie, by the mob, in the month of January, with a babe and two-years-old child, she was compelled to sleep on the ground with only one thin quilt to cover them, and the snow frequently falling three or four inches in a night. She came to Utah with the first companies, and is reckoned among the most faithful of the saints. -- Julia Budge, first wife of Bishop William Budge, may be presented as one of the women who have made polygamy honorable. She was born in Essex, England, where she was baptized by Chas. W. Penrose, one of the most distinguished of the English elders, who afterwards married her sister--a lady of the same excellent disposition. The bishop is to-day the husband of three wives, whose children have grown up as one family, and the wives have lived together "like sisters." No stranger, with preconceived notions, would guess that they sustained the very tender relation of sister-wives. Their happy polygamic example is a sort of "household word" in the various settlements over which the bishop has presided. -- Sister Nancy A. Clark, daughter of Sanford Porter, now a resident of Farmington, Utah, has had a most remarkable personal experience as a servant of God. When a little girl, less than eight years of age, residing with her parents in Missouri, she, in answer to prayer, received the gift of tongues, and became a great object of interest among the saints. During and succeeding the persecutions in that State, and while her father's family were being driven from place to place, her oft-repeated spiritual experiences were the stay and comfort of all around her. Her many visions and experiences would fill a volume. It is needless to say that she is among the most faithful and devoted of the sisterhood. -- A pretty little instance of faith and works is related by Martha Granger, the wife of Bishop William G. Young, which is worthy of record. In September, 1872, the bishop was riding down Silver Creek Canyon, on his way to Weber river, when he became sunstruck, and fell back in his wagon, insensible. His horses, as if guided by an invisible hand, kept steadily on, and finally turned into a farmer's barnyard. The farmer, who was at work in the yard, thinking some team had strayed away, went up to catch them, when he discovered the bishop (a stranger to him) in the wagon. He thought at first that the stranger was intoxicated, and so hitched the team, thinking to let him lay and sleep it off. But upon a closer examination, failing to detect the fumes of liquor, he concluded the man was sick, and calling assistance, took him into the shade of a haystack, and cared for him. Still the bishop remained unconscious, and the sun went down, and night came on. Forty miles away, the bishop's good wife at home had called her little seven-years-old child to her knee, to say the usual prayer before retiring. As the little child had finished the mother observed a far-off look in its eyes, and then came the strange and unusual request: "Mother, may I pray, in my own words, for pa? he's sick." "Yes, my child," said the mother, wonderingly. "Oh Lord, heal up pa, that he may live and not die, and come home," was the faltering prayer; and in that same moment the bishop, in that far-off farmer's yard, arose and spoke; and in a few moments was himself praising God for the succor that he knew not had been invoked by his own dear child. CHAPTER XLVI. MORMON WOMEN WHOSE ANCESTORS WERE ON BOARD THE "MAYFLOWER"--A BRADFORD, AND DESCENDANT OF THE SECOND GOVERNOR OF PLYMOUTH COLONY--A DESCENDANT OF ROGERS, THE MARTYR--THE THREE WOMEN WHO CAME WITH THE PIONEERS--THE FIRST WOMAN BORN IN UTAH--WOMEN OF THE CAMP OF ZION--WOMEN OF THE MORMON BATTALION. Harriet A., wife of Lorenzo Snow, was born in Aurora, Portage Co., Ohio, Sept. 13, 1819. Her honorable lineage is best established by reference to the fact that her parents were natives of New England, that one of her grandfathers served in the Revolutionary war, and that her progenitors came to America in the _Mayflower_. At twenty-five years of age she embraced the gospel, and in 1846 gathered with the church at Nauvoo. In January, '47, she was married to Elder Snow, and in the February following, with her husband and his three other wives, crossed the Mississippi and joined the encampment of the saints who had preceded them. Thence to Salt Lake Valley her story is not dissimilar to that of the majority of the saints, except in personal incident and circumstance. A praise-worthy act of hers, during the trip across the plains, deserves historical record, however. A woman had died on the way, leaving three little children--one of them a helpless infant. Sister Snow was so wrought upon by the pitiful condition of the infant, that she weaned her own child and nursed the motherless babe. By a stupid blunder of her teamster, also, she was one night left behind, alone, with two little children on the prairie. Luckily for her, a wagon had broken down and had been abandoned by the company. Depositing the babes in the wagon-box, she made search, and found that some flour and a hand-bell had been left in the wreck, and with this scanty outfit she set about making supper. She first took the clapper out of the bell, then stopped up the hole where it had been fastened in. This now served her for a water-pitcher. Filling it at a brook some distance away, she wet up some of the flour; then, with some matches that she had with her, started a fire, and baked the flour-cakes, herself and thirteen-months-old child making their supper upon them. She then ensconced herself in the wagon with her babes, and slept till early morning, when her husband found her and complimented her highly for her ingenuity and bravery. From the valley Apostle Snow was sent to Italy on mission, where he remained three years. An illustrative incident of his experience on his return, is worth telling. His return had been announced, and his children, born after his departure, were as jubilant over his coming as the others; but one little girl, although in raptures about her father before he came, on his arrival felt somewhat dubious as to whether he was her father or not, and refused to approach him for some time, and no persuasion could entice her. At length she entered the room where he was sitting, and after enquiring of each of the other children, "Is that my favvy?" and receiving an affirmative response, she placed herself directly in front of her father, and looking him full in the face, said, "Is you my favvy?" "Yes," said he, "I am your father." The little doubter, being satisfied, replied, "well, if you is my favvy, I will kiss you." And she most affectionately fulfilled the promise, being now satisfied that her caresses were not being lavished on a false claimant. Sister Snow, as will be perceived, was among the first to enter polygamy, and her testimony now is, after thirty years' experience, that "It is a pure and sacred principle, and calculated to exalt and ennoble all who honor and live it as revealed by Joseph Smith." -- Mrs. Elmira Tufts, of Salt Lake City, was born in Maine, in the year 1812. Her parents were both natives of New England, and her mother, Betsy Bradford, was a descendant of William Bradford, who came to America on the _Mayflower_, in 1620, and, after the death of Governor Carver, was elected governor of the Little Plymouth Colony, which position he held for over thirty years. Her father, Nathan Pinkham, also served in the Revolution. With her husband, Mrs. Tufts gathered to Nauvoo in 1842. With the body of the church they shared the vicissitudes of the exodus, and finally the gathering to the valley. Here Mr. Tufts died in 1850. Mrs. T. had the pleasure of visiting the recent centennial exhibition, and declares that this is the height and acme of America's grandeur. "The grand display," she says, "which all nations were invited to witness, is like the bankrupt's grand ball, just before the crash of ruin." -- Vienna Jacques was born in the vicinity of Boston, in 1788. She went to Kirtland in 1833, being a single lady and very wealthy. When she arrived in Kirtland she donated all of her property to the church. She is one of the few women mentioned in the Book of Doctrine and Covenants. Her lineage is very direct to the martyr John Rogers. She is still living and retains all of her faculties. -- The three women who came to the valley with the pioneers are deserving of mention in connection with that event. Mrs. Harriet Page Wheeler Young, the eldest of the three above mentioned, was born in Hillsborough, N. H., September 7th, 1803. She was baptized into the Mormon connection in February, 1836, at New Portage, Ohio; went with the saints to Missouri, and was expelled from that State in 1839; went from there to Nauvoo, and in the spring of 1844 was married to Lorenzo Dow Young, brother of President Young. She was with her husband in the exodus; and, on the 7th of April, 1847, in company with Helen Saunders, wife of Heber C. Kimball, and Clara Decker, wife of President Young, accompanied the pioneers on their famous journey to the valley of the Great Salt Lake. They arrived in the valley on the 24th of July, 1847, and camped near what is now Main street, Salt Lake City. Plowing and planting was immediately commenced, and houses were soon reared in what was afterwards called the "Old Fort." On the 24th of September, following, she presented to her husband a son, the first white male child born in the valley. In the early days, as is well known, the new settlers of Salt Lake were considerably troubled with Indian depredations. One day, when "Uncle Lorenzo" was gone from home, and his wife was alone, an Indian came and asked for biscuit. She gave him all she could spare, but he demanded more, and when she refused, he drew his bow and arrow and said he would kill her. But she outwitted him. In the adjoining room was a large dog, which fact the Indian did not know, and Sister Young, feigning great fear, asked the Indian to wait a moment, while she made as if to go into the other room for more food. She quickly untied the dog, and, opening the door, gave him the word. In an instant the Indian was overpowered and begging for mercy. She called off the dog, and bound up the Indian's wounds and let him go, and she was never troubled by Indians again. Her dying testimony to her husband, just before she expired, December 22d, 1871, was that she had never known any difference in her feelings and love for the children born to him by his young wives, and her own. Sister Helen Saunders Kimball remained in the valley with her husband and reared a family. She died November 22d, 1871. Clara Decker Young is still living, and has an interesting family. -- Here may very properly be mentioned the first daughter of "Deseret;" or, more strictly speaking, the first female child born in Utah. Mrs. James Stopley, now a resident of Kanarrah, Kane county, Utah, and the mother of five fine children, is the daughter of John and Catherine Steele, who were in the famous Mormon battalion. Just after their discharge from the United States service they reached the site of Salt Lake City (then occupied by the pioneers), and on the 9th of August, 1847, their little daughter was born. This being a proper historical incident, inasmuch as she was the first white child born in the valley, it may be interesting to note that the event occurred on the east side of what is now known as Temple Block, at 4 o'clock A. M., of the day mentioned. In honor of President Brigham Young, she was named Young Elizabeth. Her father writes of her at that time as being "a stout, healthy child, and of a most amiable disposition." -- Among the veteran sisters whose names should be preserved to history, are Mrs. Mary Snow Gates, Mrs. Charlotte Alvord, and Mrs. Diana Drake. They are uniques of Mormon history, being the three women who, with "Zion's Camp," went up from Kirtland to Missouri, "to redeem Zion." Their lives have been singularly eventful, and they rank among the early disciples of the church and the founders of Utah. -- And here let us make a lasting and honorable record of the women of the battalion: Mrs. James Brown, Mrs. O. Adams, Albina Williams, J. Chase, ---- Tubbs, ---- Sharp, D. Wilkin, J. Hess, Fanny Huntington, John Steele, J. Harmon, and C. Stillman, daughter, ---- Smith, U. Higgins, M. Ballom, E. Hanks, W. Smithson, Melissa Corey, A. Smithson. These are the noble Mormon women who accepted the uncertain fortunes of war, in the service of their country. Be their names imperishable in American history. CHAPTER XLVII. ONE OF THE FOUNDERS OF CALIFORNIA--A WOMAN MISSIONARY TO THE SOCIETY ISLANDS--HER LIFE AMONG THE NATIVES--THE ONLY MORMON WOMAN SENT ON MISSION WITHOUT HER HUSBAND--A MORMON WOMAN IN WASHINGTON--A SISTER FROM THE EAST INDIES--A SISTER FROM TEXAS. The Mormons were not only the founders of Utah, but they were also the first American emigrants to California. Fremont and his volunteers, and the American navy, had, it is true, effected the _coup de main_ of taking possession of California, and the American flag was hoisted in the bay of San Francisco at the very moment of the arrival of the ship _Brooklyn_ with its company of Mormon emigrants, but to that company belongs the honor of first settlers. The wife of Col. Jackson thus narrates: "In the month of February, 1846, I left home and friends and sailed in the ship _Brooklyn_ for California. Before starting I visited my parents in New Hampshire. I told them of my determination to follow God's people, who had already been notified to leave the United States; that our destination was the Pacific coast, and that we should take materials to plant a colony. When the hour came for parting my father could not speak, and my mother cried out in despair, 'When shall we see you again, my child?' 'When there is a railroad across the continent,' I answered. "Selling all my household goods, I took my child in my arms and went on board ship. Of all the memories of my life not one is so bitter as that dreary six months' voyage, in an emigrant ship, around the Horn. "When we entered the harbor of San Francisco, an officer came on board and said, 'Ladies and gentlemen, I have the honor to inform you that you are in the United States.' Three cheers from all on board answered the announcement. "Unlike the California of to-day, we found the country barren and dreary; but we trusted in God and he heard our prayers; and when I soaked the mouldy ship-bread, purchased from the whale-ships lying in the harbor, and fried it in the tallow taken from the raw hides lying on the beach, God made it sweet to me, and to my child, for on this food I weaned her. It made me think of Hagar and her babe, and of the God who watched over her." Passing over the hardships endured by these emigrants, which were greatly augmented by the fact that war was then raging between the United States and the Spanish residents of California, we deem it proper to here incorporate, as matter of history, some statements of Mrs. Jackson, made to the California journals, concerning the early days of San Francisco. She says: "From many statements made by persons who have lately adopted California as their home, I am led to believe it is the general impression that no American civilized beings inhabited this region prior to the discovery of gold; and that the news of this discovery reaching home, brought the first adventurers. As yet I have nowhere seen recorded the fact that in July, 1846, the ship _Brooklyn_ landed on the shore of San Francisco bay two hundred and fifty passengers, among whom were upwards of seventy females; it being the first emigration to this place _via_ Cape Horn. "In October previous a company had arrived overland, most of whom had been detained at Sacramento fort, being forbidden by the governor to proceed further. Upon arriving in Yerba Buena, in '46, we found two of these families, some half dozen American gentlemen, three or four old Californians with their families, the officers and marines of the sloop of war _Portsmouth_, and about one hundred Indians, occupying the place now called San Francisco. "The ship _Brooklyn_ left us on the rocks at the foot of what is now Broadway. From this point we directed our steps to the old adobe on (now) Dupont street. It was the first to shelter us from the chilling winds. A little further on (toward Jackson street), stood the adobe of old 'English Jack,' who kept a sort of depot for the milk woman, who came in daily, with a dozen bottles of milk hung to an old horse, and which they retailed at a real (twelve and a half cents) per bottle. At this time, where now are Jackson and Stockton streets were the outer boundaries of the town. Back of the home of 'English Jack' stood a cottage built by an American who escaped from a whale-ship and married a Californian woman. Attached to this house was a windmill and a shop. In this house I lived during the winter of '46, and the principal room was used by Dr. Poet, of the navy, as a hospital. Here were brought the few who were saved of the unfortunate 'Donner party,' whose sad fate will never be forgotten. One of the Donner children, a girl of nine years, related to me that her father was the first of that party to fall a victim to the cold and hunger. Her mother then came on with the children, 'till the babe grew sick and she was unable to carry it further. She told the children to go on with the company, and if the babe died, or she got stronger, she would come to them, but they saw her no more. After this, two of her little brothers died, and she told me, with tears running down her face, that she saw them cooked, and had to eat them; but added, as though fearful of having committed a crime, 'I could not help it; I had eaten nothing for days, and I was afraid to die.' The poor child's feet were so badly frozen that her toes had dropped off." -- Very dramatic and picturesque have often been the situations of the Mormon sisters. Here is the story of one of them, among the natives of the Society Islands. She says: "I am the wife of the late Elder Addison Pratt, who was the first missionary to the Society Islands he having been set apart by the prophet for this mission in 1843. My husband went on his mission, but I, with my children, was left to journey afterwards with the body of the church to the Rocky Mountains. "We reached the valley in the fall of 1848, and had been there but a week when Elder Pratt arrived, coming by the northern route with soldiers from the Mexican war. He had been absent five years and four months. Only one of his children recognized him, which affected him deeply. One year passed away in comparative comfort and pleasure, when again Mr. Pratt was called to go and leave his family, and again I was left to my own resources. However, six months afterwards several elders were called to join Elder Pratt in the Pacific Isles, and myself and family were permitted to accompany them. Making the journey by ox-team to San Francisco, on the 15th of September, 1850, we embarked for Tahiti. Sailing to the southwest of that island three hundred and sixty miles we made the Island of Tupuai, where Mr. Pratt had formerly labored, and where we expected to find him, but to our chagrin found that he was a prisoner under the French governor at Tahiti. After counseling upon the matter we decided to land on Tupuai and petition the governor of Tahiti for Mr. Pratt's release, which we did, aided by the native king, who promised to be responsible for Mr. Pratt's conduct. The petition was granted by the governor, and in due course Mr. Pratt joined us at Tupuai. It was a day of great rejoicing among the natives when he arrived, they all being much attached to him, and it was also a great day for our children. "A volume might be written in attempting to describe the beauties of nature on that little speck in the midst of the great ocean; but I must hasten to speak of the people. Simple and uncultivated as the natives are, they are nevertheless a most loveable and interesting race. Their piety is deep and sincere and their faith unbounded. "Within a year I became a complete master of their language, and addressed them publicly in the _fere-bure-ra_ (prayer-house), frequently. My daily employment was teaching in the various departments of domestic industry, such as needle-work, knitting, etc., and my pupils, old and young, were both industrious and apt." Elder Addison Pratt died in 1872, but his respected missionary wife is living in Utah to-day, resting from her labors and waiting for the reward of the faithful. -- A somewhat similar experience to the above is that of Sister Mildred E. Randall, who went with her husband, at a later date, to labor in the Sandwich Islands. Her first mission lasted about eighteen months, and her second one three years. On her third mission to the islands, she was called to go without her husband; thus making her to be the only woman, in the history of the church, who has been called to go on foreign mission independently of her husband. -- In this connection will also suitably appear Sister Elizabeth Drake Davis, who served her people well while in the Treasury department at Washington. She was born in the town of Axminster, Devonshire, England, and was an only child. Having lost her father when she was but ten years of age, and not being particularly attached to her mother, her life became markedly lonely and desolate. In her extremity she sought the Lord in prayer, when a remarkable vision was shown her, which was repeated at two subsequent times, making a permanent impression on her life, and, in connection with other similar experiences, leading her to connect herself with the Church of Latter-day Saints. After being widowed in her native land she crossed the Atlantic and resided for two years in Philadelphia. In May, 1859, with a company of Philadelphian saints, she gathered to Florence, for the purpose of going thence to Utah. An incident there occurred that will be of interest to the reader. She says: "We reached Florence late one evening; it was quite dark and raining; we were helped from the wagons and put in one of the vacant houses--myself, my two little daughters and Sister Sarah White. Early next morning we were aroused by some one knocking at the door; on opening it we found a little girl with a cup of milk in her hand; she asked if there was 'a little woman there with two little children.' 'Yes,' said Sister White, 'come in.' She entered, saying to me, 'If you please my ma wants to see you; she has sent this milk to your little girls.' Her mother's name was strange to me, but I went, thinking to find some one that I had known. She met me at the door with both hands extended in welcome. 'Good morning, Sister Elizabeth,' said she. I told her she had the advantage of me, as I did not remember ever seeing her before. 'No,' said she, 'and I never saw you before. I am Hyrum Smith's daughter (Lovina Walker); my father appeared to me three times last night, and told me that you were the child of God, that you was without money, provisions or friends, and that I must help you.' It is needless to add that this excellent lady and myself were ever thereafter firm friends, until her death, which occurred in 1876. I will add that previous to her last illness I had not seen her in thirteen years; that one night her father appeared to me, and making himself known, said his daughter was in sore need; I found the message was too true. Yet it will ever be a source of gratitude to think I was at last able to return her generous kindness to me when we were strangers." Mrs. Davis' husband (she having married a second time) enlisted in the United States Army in March, 1863. Shortly thereafter she received an appointment as clerk in the Treasury department at Washington, which position she held until November, 1869, when she resigned in order to prosecute, unhampered, a design which she had formed to memorialize Congress against the Cullom bill. In this laudable endeavor she was singularly successful; and it is proper to add that by dint of pure pluck, as against extremely discouraging circumstances, she secured the co-operation of Gen. Butler, and Mr. Sumner, the great Senator from Massachusetts. It is entirely just to say that her efforts were largely instrumental in modifying the course of Congress upon the Mormon question, at that time. Sister Davis is at present one of the active women of Utah, and will doubtless figure prominently in the future movements of the sisterhood. -- The story of Sister Hannah Booth is best told by herself. She says: "I was born in Chumar, India. My father was a native of Portugal, and my mother was from Manila. My husband was an officer in the English army in India, as were also my father and grandfather. We lived in affluent circumstances, keeping nine servants, a carriage, etc., and I gave my attention to the profession of obstetrics. "When the gospel was introduced into India, my son Charles, who was civil engineer in the army, met the elders traveling by sea, and was converted. He brought to me the gospel, which I embraced with joy, and from that time was eager to leave possessions, friends, children and country, to unite with this people. My son George, a surgeon in the army, remained behind, although he had embraced the gospel. My sister, a widow, and my son Charles and his wife--daughter of Lieutenant Kent, son of Sir Robert Kent, of England--and their infant daughter, came with me. Reaching San Francisco, we proceeded thence to San Bernardino, arriving there in 1855. Having, in India, had no occasion to perform housework, we found ourselves greatly distressed in our new home, by our lack of such needful knowledge. We bought a stove, and I tried first to make a fire. I made the fire in the first place that opened (the oven), and was greatly perplexed by its smoking and not drawing. We were too mortified to let our ignorance be known, and our bread was so badly made, and all our cooking so wretchedly done, that we often ate fruit and milk rather than the food we had just prepared. We also bought a cow, and not knowing how to milk her, had great trouble. Four of us surrounded her; my son tied her head to the fence, her legs to a post, her tail to another; and while he stood by to protect me, my sister and daughter-in-law to suggest and advise, I proceeded to milk--on the wrong side, as I afterwards learned. After a while, however, some good sisters kindly taught us how to work. "Just as we had become settled in our own new house the saints prepared to leave San Bernardino in the winter of '56-7. We sold our home at great sacrifice, and, six of us in one wagon, with two yoke of Spanish oxen, started for Utah. On the desert our oxen grew weak and our supplies began to give out. We, who at home in India had servants at every turn, now had to walk many weary miles, through desert sands, and in climbing mountains. My sister and I would, in the morning, bind our cashmere scarfs around our waists, take each a staff, and with a small piece of bread each, we would walk ahead of the train. At noon we would rest, ask a blessing upon the bread, and go on. Weary, footsore and hungry, we never regretted leaving our luxurious homes, nor longed to return. We were thankful for the knowledge that had led us away, and trusted God to sustain us in our trials and lead us to a resting-place among the saints. After our journey ended, we began anew to build a home. "I am, after twenty years among this people, willing to finish my days with them, whatever their lot and trials may be, and I pray God for his holy spirit to continue with me to the end." -- Nor should we omit to mention Mrs. Willmirth East, now in her 64th year, who was converted to Mormonism while residing with her father's family in Texas, in 1853. Her ancestors fought in the Revolutionary war, and her father, Nathaniel H. Greer, was a member of the legislature of Georgia, and also a member of the legislature of Texas, after his removal to that State. She has long resided in Utah, is a living witness of many miracles of healing, and has often manifested in her own person the remarkable gifts of this dispensation. She may be accounted one of the most enthusiastic and steadfast of the saints. CHAPTER XLVIII. A LEADER FROM ENGLAND--MRS HANNAH T. KING--A MACDONALD FROM SCOTLAND--THE "WELSH QUEEN"--A REPRESENTATIVE WOMAN FROM IRELAND--SISTER HOWARD--A GALAXY OF THE SISTERHOOD, FROM "MANY NATIONS AND TONGUES"--INCIDENTS AND TESTIMONIALS. Here the reader meets an illustration of women from many nations baptized into one spirit, and bearing the same testimony. Mrs. Hannah T. King, a leader from England, shall now speak. She says: "In 1849, while living in my home in Dernford Dale, Cambridgeshire, England, my attention was first brought to the serious consideration of Mormonism by my seamstress. She was a simple-minded girl, but her tact and respectful ingenuity in presenting the subject won my attention, and I listened, not thinking or even dreaming that her words were about to revolutionize my life. "I need not follow up the thread of my thoughts thereafter; how I struggled against the conviction that had seized my mind; how my parents and friends marveled at the prospect of my leaving the respectable church associations of a life-time and uniting with 'such a low set'; how I tried to be content with my former belief, and cast the new out of mind, but all to no purpose. Suffice it to say I embraced the gospel, forsook the aristocratic associations of the 'High Church' congregation with which I had long been united, and became an associate with the poor and meek of the earth. "I was baptized Nov. 4th, 1850, as was also my beloved daughter. My good husband, although not persuaded to join the church, consented to emigrate with us to Utah, which we did in the year 1853, bringing quite a little company with us at Mr. King's expense." Since her arrival in the valley, Mrs. King has been constantly prominent among the women of Utah. Her name is also familiar as a poetess, there having emanated from her pen some very creditable poems. -- Scotland comes next with a representative woman in the person of Elizabeth G. MacDonald. She says: "I was born in the city of Perth, Perthshire, Scotland, on the 12th of January, 1831, and am the fifth of ten daughters born to my parents, John and Christina Graham. "My attention was first brought to the church of Latter-day Saints in 1846, and in 1847 I was baptized and confirmed, being the second person baptized into the church in Perth. This course brought down upon me so much persecution, from which I was not exempt in my own father's house, that I soon left home and went to Edinburgh. There I was kindly received by a Sister Gibson and welcomed into her house. After two years had passed my father came to me and, manifesting a better spirit than when I saw him last, prevailed upon me to return with him. He had in the meantime become partially paralyzed, and had to use a crutch. Two weeks after my return he consented to be baptized. While being baptized the affliction left him, and he walked home without his crutch, to the astonishment of all who knew him. This was the signal for a great work, and the Perth branch, which previously had numbered but two, soon grew to over one hundred and fifty members. "In May, '51, I was married to Alexander MacDonald, then an elder in the church. He went immediately on mission to the Highlands; but in 1852 he was called to take charge of the Liverpool conference, whither I went with him, and there we made our first home together. "In May, '53, I fell down stairs, which so seriously injured me that I remained bedridden until the following marvelous occurrence: One Saturday afternoon as I was feeling especially depressed and sorrowful, and while my neighbor, Mrs. Kent, who had just been in, was gone to her home for some little luxury for me, as I turned in my bed I was astonished to behold an aged man standing at the foot. As I somewhat recovered from my natural timidity he came towards the head of the bed and laid his hands upon me, saying, 'I lay my hands upon thy head and bless thee in the name of the God of Abraham, Isaac and Jacob. The Lord hath seen the integrity of thine heart. In tears and sorrow thou hast bowed before the Lord, asking for children; this blessing is about to be granted unto thee. Thou shalt be blessed with children from this hour. Thou shalt be gathered to the valleys of the mountains, and there thou shalt see thy children raised as tender plants by thy side. Thy children and household shall call thee blessed. At present thy husband is better than many children. Be comforted. These blessings I seal upon thee, in the name of Jesus. Amen.' At this moment Sister Kent came in, and I saw no more of this personage. His presence was so impressed upon me that I can to this day minutely describe his clothing and countenance. "The next conference, after this visitation, brought the word that Brother MacDonald was released to go to the valley, being succeeded by Elder Spicer W. Crandall. We started from Liverpool in March, '54, and after the usual vicissitudes of sea and river navigation, finally went into camp near Kansas Village on the Missouri. From there we started for Utah in Capt. Daniel Carns' company, reaching Salt Lake City on the 30th of September. "In 1872 my husband was appointed to settle in St. George, where we arrived about the middle of November. Here we have since remained, and I have taken great pleasure in this southern country, especially in having my family around me, in the midst of good influences. The people here are sociable and kind, and we have no outside influences to contend with. All are busy and industrious and striving to live their religion." -- The wife of the famous Captain Dan Jones, the founder of the Welsh mission, is chosen to represent her people. She thus sketches her life to the period of her arrival in Zion: "I was born April 2d, 1812, in Claddy, South Wales. My parents were members of the Baptist Church, which organization I joined when fifteen years of age. In 1846, several years after my marriage, while keeping tavern, a stranger stopped with us for refreshments, and while there unfolded to me some of the principles of the, then entirely new to me, Church of Latter-day Saints. His words made a profound impression upon my mind, which impression was greatly heightened by a dream which I had shortly thereafter; but it was some time before I could learn more of the new doctrine. I made diligent inquiry, however, and was finally, by accident, privileged to hear an elder preach. In a conversation with him afterwards I became thoroughly convinced of the truth of Mormonism, and was accordingly baptized into the church. This was in 1847. After this my house became a resort for the elders, and I was the special subject of persecution by my neighbors. "In 1848 I began making preparations to leave my home and start for the valley. Everything was sold, including a valuable estate, and I determined to lay it all upon the altar in an endeavor to aid my poorer friends in the church to emigrate also. In 1849 I bade farewell to home, country and friends, and with my six children set out for the far-off Zion. After a voyage, embodying the usual hardships, from Liverpool to New Orleans, thence up the Mississippi and Missouri rivers to Council Bluffs, some fifty fellow-passengers dying with cholera on the way, in the early summer I started across the plains. I had paid the passage of forty persons across the ocean and up to Council Bluffs, and from there I provided for and paid the expenses of thirty-two to Salt Lake City. Having every comfort that could be obtained, we perhaps made the trip under as favorable circumstances as any company that has ever accomplished the journey." For her magnanimous conduct in thus largely helping the emigration of the Welsh saints, coupled with her social standing in her native country, she was honored with the title of "The Welsh Queen." The title is still familiar in connection with her name. Since her arrival in Zion she has known many trials, but is still firm in the faith of the Latter-day work. -- The following is a brief personal sketch of Mrs. Howard, an Irish lady, of popularity and prominence in Utah: "Presuming there are many persons who believe there are no Irish among the Mormons, I wish to refute the belief, as there are many in our various towns, most staunch and faithful. "My parents, Robert and Lucretia Anderson, resided in Carlow, County Carlow, Ireland, where, on the 12th of July, 1823, I was born. In 1841 my beloved mother died, and in the same year I married, and went to reside in Belfast with my husband. "My father, who was a thorough reformer in his method of thought, originally suggested several governmental and social innovations that were afterwards adopted by the government and the people. He died in 1849. "My parents were Presbyterians, in which faith I was strictly brought up; but I early came to the conclusion that my father was right when he said, as I heard him one day: 'The true religion is yet to come.' After my marriage I attended the Methodist Church mostly, led a moral life, tried to be honest in deal, and 'did' (as well as circumstances would allow) 'unto others as I would they should do to me.' I thus went on quietly, until the 'true religion' was presented to me by a Mr. and Mrs. Daniel M. Bell, of Ballygrot. My reason was satisfied, and I embraced the truth with avidity. "In February, 1858, my husband, myself and our six children left Ireland on the steamship _City of Glasgow_, and in due time arrived at Council Bluffs. Starting across the plains, the first day out I sustained a severe accident by being thrown from my carriage, but this did not deter us, and we arrived all safe and well in Salt Lake City on the 25th of September. "In 1868 I went with my husband on a mission to England; had a pleasant, interesting time, and astonished many who thought 'no good thing could come out of Utah.' While there I was the subject of no little curious questioning, and therefore had many opportunities of explaining the principles of the gospel. There was one principle I gloried in telling them about--the principle of plural marriage; and I spared no pains in speaking of the refining, exalting influence that was carried with the doctrine, wherever entered into in a proper manner." Sister Howard has not exaggerated in claiming that the Irish nation has been fairly represented in the Mormon Church. Some of its most talented members have been directly of that descent, though it is true that Mormonism never took deep root in Ireland; but that is no more than a restatement of the fact that Protestantism of any kind has never flourished in that Catholic country. Of the esteemed lady in question it maybe added that she is one of the most prominent of the women of Utah, one of the councilors of Mrs. President Horne, and a leader generally, in those vast female organizations and movements inspired by Eliza R. Snow, in the solution of President Young's peculiar society problems. -- Scandinavia shall be next represented among the nationalities in the church. The Scandinavian mission has been scarcely less important than the British mission. It is not as old, but to-day it is the most vigorous, and for the last quarter of a century it has been pouring its emigrations into Utah by the thousands. Indeed a very large portion of the population of Utah has been gathered from the Scandinavian peoples. The mission was opened by Apostle Erastus Snow, in the year 1850. One of the first converts of this apostle, Anna Nilson, afterwards became his wife. Here is the brief notice which she gives of herself: "I am the daughter of Hans and Caroline Nilson, and was born on the 1st of April, 1825, in a little village called Dalby, in the Province of Skaana, in the kingdom of Sweden. At the age of seventeen I removed to Copenhagen, Denmark. There, in 1850, when the elders from Zion arrived, I gladly received the good news, and was the first woman baptized into the Church of Latter-day Saints in that kingdom. The baptism took place on the 12th of August, 1850; there were fifteen of us; the ordinance was performed by Elder Erastus Snow. Some time after this we hired a hall for our meetings, which called public attention to us in some degree, whereupon we became the subjects of rowdyism and violent persecution. One evening in particular, I recollect that I was at a meeting in a village some eight miles out from Copenhagen; as we started to go home we were assailed by a mob which followed and drove us for several miles. Some of the brethren were thrown into ditches and trampled upon, and the sisters also were roughly handled. Finding myself in the hands of ruffians, I called on my heavenly Father, and they dropped me like a hot iron. They pelted us with stones and mud, tore our clothes, and abused us in every way they could. These persecutions continued some weeks, until finally stopped by the military. "In 1852, one week before Christmas, I left Copenhagen, in the first large company, in charge of Elder Forssgren. We encountered a terrible storm at the outset, but were brought safely through to Salt Lake City, where I have since resided." -- A Norwegian sister, Mrs. Sarah A. Peterson, the wife of a well-known missionary, has remembrance next. She says: "I was born in the town of Murray, Orleans county, N. Y., February 16, 1827. My parents, Cornelius and Carrie Nelson, were among the first Norwegians who emigrated to America. They left Norway on account of having joined the Quakers, who, at that time, were subject to much persecution in that country. In the neighborhood was quite a number of that sect, and they concluded to emigrate to America in a body. As there was no direct line of emigration between Norway and America, they purchased a sloop, in which they performed the voyage. Having been raised on the coast, they were all used to the duties of seamen, and found no trouble in navigating their vessel. They also brought a small cargo of iron with them, which, together with the vessel, they sold in New York, and then moved to the northwestern portion of that State, and settled on a wild tract of woodland. Eight years afterwards my father died. I was at that time six years old. When I was nine years old my uncle went to Illinois, whence he returned with the most glowing accounts of the fertility of the soil, with plenty of land for sale at government price. The company disposed of their farms at the rate of fifty dollars per acre, and again moved from their homes, settling on the Fox River, near Ottawa, Ill. Here, when fourteen years of age, I first heard the gospel, and at once believed in the divine mission of the prophet Joseph; but on account of the opposition of relatives, was prevented joining the church until four years later. "In the spring of 1849 I left mother and home and joined a company who were preparing to leave for the valley. On our way to Council Bluffs I was attacked with cholera. But there was a young gentleman in the company by the name of Canute Peterson, who, after a season of secret prayer in my behalf, came and placed his hands upon my head, and I was instantly healed. Two weeks after our arrival at the Bluffs I was married to him. We joined Ezra T. Benson's company, and arrived in Salt Lake City on the 25th of October, and spent the winter following in the 'Old Fort.' In 1851 we removed to Dry Creek, afterwards called Lehi. My husband was among the very first to survey land and take up claims there. In 1852 he was sent on mission to Norway. During the four years he was absent I supported myself and the two children. In 1856 he returned, much broken in health because of his arduous labor and exposure in the rigorous climate of that country. "In the fall of 1857 my husband added another wife to his family; but I can truly say that he did not do so without my consent, nor with any other motive than to serve his God. I felt it our duty to obey the commandment revealed through the prophet Joseph, hence, although I felt it to be quite a sacrifice, I encouraged him in so doing. Although not so very well supplied with houseroom, the second wife and I lived together in harmony and peace. I felt it a pleasure to be in her company, and even to nurse and take care of her children, and she felt the same way toward me and my children. A few years afterwards my husband married another wife, but also with the consent and encouragement of his family. This did not disturb the peaceful relations of our home, but the same kind feelings were entertained by each member of the family to one another. We have now lived in polygamy twenty years, have eaten at the same table and raised our children together, and have never been separated, nor have we ever wished to be." Mrs. Peterson is the present very efficient President of the Relief Society at Ephraim, which up to date has disbursed over eleven thousand dollars. -- Here will also properly appear a short sketch of Bishop Hickenlooper's wife Ann, who made her way to Zion with the famous hand-cart company, under Captain Edmund Ellsworth. She had left home and friends in England in 1856, coming to Council Bluffs with the regular emigration of that year, and continuing her journey with the hand-cart company, as before stated From her journal we quote: "After traveling fourteen weeks we arrived in the near vicinity of Salt Lake City, where President Young and other church leaders, with a brass band and a company of military, met and escorted us into the city. As we entered, and passed on to the public square in the 16th Ward, the streets were thronged with thousands of people gazing upon the scene. President Young called on the bishops and people to bring us food. In a short time we could see loads of provisions coming to our encampment. After partaking of refreshments our company began to melt away, by being taken to the homes of friends who had provided for them. I began to feel very lonely, not knowing a single person in the country, and having no relatives to welcome me. I felt indeed that I was a stranger in a strange land. Presently, however, it was arranged that I should go to live with Mr. Hickenlooper's people, he being bishop of the 6th Ward. After becoming acquainted with the family, to whom I became much attached, his first wife invited me to come into the family as the bishop's third wife, which invitation, after mature consideration, I accepted. "I am now the mother of five children, and for twenty years have lived in the same house with the rest of the family, and have eaten at the same table. My husband was in Nauvoo in the days of the prophet Joseph, and moved with the saints from winter quarters to this city, where he has been bishop of the 6th Ward twenty-nine years, and of the 5th and 6th Wards fifteen years." -- Several of the sisters who first received the gospel in England and emigrated to Nauvoo during the lifetime of the prophet, claim historic mention. Ruth Moon, wife of William Clayton (who during the last days of Joseph became famous as his scribe), was among the first fruits of the British mission. With her husband she sailed in the first organized company of emigrant saints on board the _North America_. Here are a few items worth preserving, from her diary of that voyage: "Friday, Sept. 4, 1840.--Bid good-bye to Penwortham, and all started by rail to Liverpool, where we arrived about 5 o'clock, and immediately went on board the packet-ship _North America_, Captain Loeber, then lying in Prince's dock. "Tuesday, Sept. 8.--At eight o'clock the ship left the dock; was towed out into the river Mersey, and set sail for New York. On getting into the English Channel we were met by strong head-winds, which soon increased to a gale, compelling the ship to change her course and sail around the north coast of Ireland. The decks were battened down three days and nights. During the gale four of the principal sails were blown away, and the ship otherwise roughly used. "Saturday, Sept. 12.--The storm having abated, we had a very pleasant view of the north part of Ireland, farms and houses being in plain sight. "Tuesday, Sept. 22.--About eleven o'clock the company was startled by the ominous cry of the shief mate, 'All hands on deck, and buckets with water.' The ship had taken fire under the cook's galley. The deck was burned through, fire dropping on the berths underneath. It was soon extinguished without serious damage having been done. "Sunday, Oct. 11.--Arrived in New York." They journeyed thence by steamer up the Hudson river to Albany; by canal from Albany to Buffalo; by steamer thence to Chicago; and by flat-boat down the Rock river to Nauvoo, where they arrived Nov. 24th. -- Elizabeth Birch, who was born in Lancashire, England, in 1810, was a widow with four children when she first heard the gospel, which was brought to Preston, by the American elders, in 1837. The new religion created great excitement in that section, and people often walked ten miles and more to hear the elders preach. She was baptized at Preston, on the 24th of Dec., 1838. In 1841 she sailed in the ship _Sheffield_ for New Orleans, and thence up the Mississippi river in the second company of saints that sailed for America. In the fall of that year she was married to Mr. Birch. Her husband being one of those designated to help finish the temple at Nauvoo they were in the city during the famous battle of Nauvoo. Her recollections of that perilous event are very vivid. During the fight one of the sisters brought into her house a cannon-ball which she had picked up, just from the enemy's battery. It was too hot to be handled. They reached the valley in 1850. Concerning polygamy, she says: "In 1858, my husband having become convinced that the doctrine of celestial marriage and plurality of wives was true, instructed me in regard to it; and becoming entirely, satisfied that the principle is not only true, but that it is commanded, I gave my consent to his taking another wife, by whom he had one daughter; and again in 1860 I consented to his taking another one, by whom he had a large family of children. These children we have raised together, and I love them as if they were my own. Our husband has been dead two years, but we still live together in peace, and each contributes to the utmost for the support of the family." -- Lucy Clayton, wife of Elder Thomas Bullock, was the first of the saints to enter Carthage jail after the martyrdom of Joseph and Hyrum. She tells a graphic tale of the excitement of the people of Carthage on that occasion--how they fled, panic-stricken, from their homes, led by Governor Ford, thinking that the people of Nauvoo would wreak vengeance upon them for the murder that had been committed in their midst. She was also among the remnant of the sick and dying saints on the banks of the Mississippi, after the expulsion, when they were miraculously fed by quails that alighted in their midst. This is an often-told wonder, and is classed with the immortal episode of the children of Israel, fed by quails in the wilderness. -- The wife of Thomas Smith is also entitled to historic mention. Her husband, in the early days of the British mission, made a great stir in England, as a Mormon elder, and she was with him in his ministry. He bore the euphonious epithet of "Rough Tom." Having both the genius and fame of an iconoclast, he disputed, on the platform, with the same sectarian champions who met the great infidels Holyoke, Barker and Bradlaugh. His career as a Mormon elder was quite a romance, and in all its scenes his wife, Sister Sarah, was a participant, though she was as gentle in spirit as he was bold and innovative. A famous career was theirs, and the spiritual power and signs that followed them were astonishing. He was full of prophesy, and she spake in tongues. He also cast out devils by the legion. The spirits, good and bad, followed him everywhere. It is of those thrilling scenes that his widow now loves to speak, as a testimony of the power of God, and of the signs following the believer. No sister from the old country could be chosen as a better witness of the spiritual potency of Mormonism than Sister Sarah Smith Wheeler. -- Sister I. S. Winnerholm, from Denmark, was brought into the church, in Copenhagen, through a series of spiritual experiences of unusual power and interest; and, throughout her entire life since, she has been remarkably gifted with the power of healing, the interpretation of tongues, etc. Concerning the gift of tongues, she testifies that at a ward meeting in Salt Lake City she heard a lady manifest the gift by speaking in the dialect of Lapland, which she was fully competent to translate, being conversant with that dialect, and which the lady in question positively knew nothing about, as she had never seen a person from that country. Sister Winnerholm has been a resident of Salt Lake City since 1862, and a member of the church since 1853. -- As a representative from Scotland, Sister Elizabeth Duncanson, who is one of "Zion's nurses," may be mentioned. A remarkable incident of her life is the fact that at about the identical moment of the martyrdom of Joseph and Hyrum Smith, she, in her home in Scotland, saw the entire tragedy in a dream. She told the dream to her husband at the time (both of them were members of the church), and they were much dispirited with their forebodings concerning it. In about six weeks, by due course of mail, the tidings reached them. Herself and husband reached Utah in 1855, and in that same year she was ordained, by President Young, to the office of nurse, which she has since most acceptably and skillfully filled. -- Another sister from Scotland, Sister Mary Meiklejohn, since 1856 a resident of Tooele City, and also one of "Zion's nurses," shall here be mentioned. While residing in Bonhill, Scotland, herself and husband were baptized into the Mormon Church by Elder Robert Hamilton. Her husband at once became active in the work of spreading the gospel, and was soon the recipient of the benefits of the gift of healing, to a remarkable degree. By an accident one of his feet was crushed and terribly lacerated by being caught in a steam engine. The physicians determined that the foot must be amputated in order to save his life; but the elders thought differently, and after administering to him, they called a fast, for his benefit, among all the branches in the neighborhood, and the presiding elder prophesied that he should so completely recover the use of his foot as to dance on it many times in Zion. This has been literally fulfilled. Mrs. Meiklejohn is the very acceptable President of the Tooele Relief Society, which position she has held since its organization in 1870. -- It is also noteworthy that among the sisters is Mrs. Josephine Ursenbach, once a Russian Countess. With the instincts of her rank, she took it upon her to officiate for many of her aristocratic compeers of Europe, in the beautiful ordinance of baptism for the dead. The Empress Josephine and Napoleon's wife, Louisa of Austria, were among the number. Also Elizabeth of England. -- The reader will have noticed in the sketches of the sisters, both American and foreign, frequent mention of the "gift of tongues." This seems to have been markedly the woman's gift. One of the first who manifested it approvedly was Mother Whitney. She was commanded by the prophet Joseph to rise and sing in the gift of tongues in the early days of Kirtland. She did so, and Joseph pronounced it the "Adamic tongue," or the language spoken by Adam. Parley P. Pratt afterwards gave a written interpretation of it. It was a story, in verse, of Adam blessing his family in "Adam-Ondi-Ahman"--the Garden of Eden in America. As an instance in which the gift of tongues proved of decidedly practical value, we transcribe the following incident, which occurred near Council Bluffs, in the history of a girl of seventeen by the name of Jane Grover (afterwards Mrs. Stewart), from her journal: "One morning we thought we would go and gather gooseberries. Father Tanner (as we familiarly called the good, patriarchal Elder Nathan Tanner), harnessed a span of horses to a light wagon, and, with two sisters by the name of Lyman, his little granddaughter, and me, started out. When we reached the woods we told the old gentleman to go to a house in sight and rest himself while we picked the berries. "It was not long before the little girl and I strayed some distance from the rest, when suddenly we heard shouts. The little girl thought it was her grandfather, and was about to answer, but I restrained her, thinking it might be Indians. We walked forward until within sight of Father Tanner, when we saw he was running his team around. We thought nothing strange at first, but as we approached we saw Indians gathering around the wagon, whooping and yelling as others came and joined them. We got into the wagon to start when four of the Indians took hold of the wagon-wheels to stop the wagon, and two others held the horses by the bits, and another came to take me out of the wagon. I then began to be afraid as well as vexed, and asked Father Tanner to let me get out of the wagon and run for assistance. He said, 'No, poor child; it is too late!' I told him they should not take me alive. His face was as white as a sheet. The Indians had commenced to strip him--had taken his watch and handkerchief--and while stripping him, were trying to pull me out of the wagon. I began silently to appeal to my Heavenly Father. While praying and struggling, the spirit of the Almighty fell upon me and I arose with great power; and no tongue can tell my feelings. I was happy as I could be. A few moments before I saw worse than death staring me in the face, and now my hand was raised by the power of God, and I talked to those Indians in their own language. They let go the horses and wagon, and all stood in front of me while I talked to them by the power of God. They bowed their heads and answered 'Yes,' in a way that made me know what they meant. The little girl and Father Tanner looked on in speechless amazement. I realized our situation; their calculation was to kill Father Tanner, burn the wagon, and take us women prisoners. This was plainly shown me. When I stopped talking they shook hands with all three of us, and returned all they had taken from Father Tanner, who gave them back the handkerchief, and I gave them berries and crackers. By this time the other two women came up, and we hastened home. "The Lord gave me a portion of the interpretation of what I had said, which was as follows: "'I suppose you Indian warriors think you are going to kill us? Don't you know the Great Spirit is watching you and knows everything in your heart? We have come out here to gather some of our father's fruit. We have not come to injure you; and if you harm us, or injure one hair of our heads, the Great Spirit shall smite you to the earth, and you shall not have power to breathe another breath. We have been driven from our homes, and so have you; we have come out here to do you good, and not to injure you. We are the Lord's people and so are you; but you must cease your murders and wickedness; the Lord is displeased with it and will not prosper you if you continue in it. You think you own all this land, this timber, this water, all the horses: Why, you do not own one thing on earth, not even the air you breathe--it all belongs to the Great Spirit.'" -- Of similar import, and fraught with similar incidents as the preceding, are the testimonies of Mercy R. Thompson, sister of Mary Fielding; Mrs. Janet Young, of South Cottonwood; Elizabeth S. Higgs, of Salt Lake City; Ann Gillott Morgan, of Milk Creek, originally from England; Zina Pugh Bishop, for twenty-eight years a member of the church; Anna Wilson, of Taylorsville, originally from Sweden; Mary C. Smith, a sister from Wales; Elizabeth Lane Hyde, a sister from South Wales; Sister M. Bingham, an aged saint from England; Sister Mary T. Bennson, of Taylorsville, for thirty-two years a member of the church; Mrs. Isabella Pratt Walton, of Mill Creek; Mrs. Margaret Pratt, from Scotland; and many more, concerning whom a faithful record might profitably be made. CHAPTER XLIX. THE MESSAGE TO JERUSALEM--THE ANCIENT TONES OF MORMONISM--THE MORMON HIGH PRIESTESS IN THE HOLY LAND--ON THE MOUNT OF OLIVES--OFFICIATING FOR THE ROYAL HOUSE OF JUDAH. "Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned; for she hath received double for all her sins. * * * O Zion, that bringest glad tidings, get thee up into the high mountain; O Jerusalem that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, behold your God!" Themes to this day not understood by the Gentiles! Incomprehensible to the divines of Christendom! The everlasting perpetuation of a chosen race--a diviner monument in its dispersion and preservation than in its national antiquity. Its restoration to more than its ancient empire, and the rebuilding of Jerusalem, with Jehovah exalted in his chosen people as the Lord God Omnipotent, is the vast subject of the prophetic Hebrews. It was such a theme that inspired the genius of grand Isaiah, swelling into the exultation of millennial jubilee for Israel, in his great declamatory of "Comfort ye, comfort ye my people, saith your God!" Gentile Christendom has never been _en rapport_ with the Abrahamic subject. It has not incarnated its genius. It is destitute of the very sense to appreciate the theme of Jerusalem rebuilt. Israelitish Mormondom does understand that subject. It has fully incarnated its genius. It has, not only the prophetic sense to appreciate the theme of Old Jerusalem rebuilt, but also the rising of the New Jerusalem of the last days, whose interpreted symbol shall be, "The Lord God Omnipotent reigneth!" The divines of a Romish Christianity--Romish, notwithstanding its sectarian protestantism--have worn threadbare the New Testament; but the epic soul of the old Hebrew Bible has never possessed Gentile Christendom. To it, the prophesies and sublimities of Isaiah, and the everlasting vastness of the Abrahamic covenant and promise, are all, at best, but as glorious echoes from the vaults of dead and long buried ages. Who has blown the trump of this Hebraic resurrection? One only--the prophet of Mormondom! The Mormons are, as it were, clothing that soul with flesh--giving the themes of that everlasting epic forms and types. Their Israelitish action has made the very age palpitate. They render the "Comfort ye, comfort ye my people, saith your God!" as literally as did they the command of their prophet to preach the gospel to the British Isles, and gather the saints from that land. The thread of history leads us directly to a significant episode in the life of Eliza R. Snow, a prophetess and high priestess of Hebraic Mormondom, in which the "Comfort ye my people" became embodied in an actual mission to Jerusalem. Very familiar to the Mormons is the fact that, at the period when Joseph sent the Twelve to foreign lands, two of their number, Orson Hyde and John E. Page, were appointed on mission to Jerusalem. The Apostle Page failed to fulfill his call, and ultimately apostatized; but Orson Hyde honored the voice that oracled the restoration of Israel, and the rebuilding of Jerusalem. He did not preach to Judah in the ordinary way, but on the Mount of Olives he reconsecrated the land, and uttered to the listening heavens a command for the Jews to gather and rebuild the waste places. It was as the refrain of the invisible fathers, concerning Israel's redemption, rising from the hearts of their Mormon children. And that mission of Orson Hyde was but a prophesy, to the sons of Judah, of coming events. Other missions were ordained, as it were, to psychologize the age into listening to the voice of Judah's comforter. A few years since, the second mission to Jerusalem was accomplished. On the Mount of Olives this time stood also a woman--to take part in the second consecration! A woman's inspired voice to swell the divine command for Israel to gather and become again the favored nation--the crown of empires. The journal of Sister Eliza thus opens this episode of her life: "On the 26th of October, 1872, I started on the mission to Palestine. When I realized that I was indeed going to Jerusalem, in fulfillment of a prediction of the prophet Joseph that I should visit that antique city, uttered nearly thirty years before, and which had not only fled my anticipations, but had, for years, gone from memory, I was filled with astonishment." The Jerusalem missionaries were President Geo. A. Smith, Lorenzo Snow, his sister Eliza R. Snow, and Paul A. Schettler, their secretary, accompanied by several tourists. The following commission, given to President Smith, stamps the apostolic character of this peculiar mission, and connects it with the former one, sent by the prophet Joseph, in the person of Orson Hyde, thirty-two years before: "SALT LAKE CITY, U. T., "October 15, 1872. "PRESIDENT G. A. SMITH: "_Dear Brother_: As you are about to start on an extensive tour through Europe and Asia Minor, where you will doubtless be brought in contact with men of position and influence in society, we desire that you closely observe what openings now exist, or where they may be effected, for the introduction of the gospel into the various countries you shall visit. "When you go to the land of Palestine, we wish you to dedicate and consecrate that land to the Lord, that it may be blessed with fruitfulness preparatory to the return of the Jews in fulfillment of prophesy and the accomplishment of the purposes of our Heavenly Father. "We pray that you may be preserved to travel in peace and safety; that you may be abundantly blessed with words of wisdom and free utterance in all your conversations pertaining to the holy gospel, dispelling prejudice and sowing seeds of righteousness among the people. "BRIGHAM YOUNG, "DANIEL H. WELLS." Joseph had also predicted that, ere his mortal career closed, "George A." should see the Holy Land. In the fulfillment of this he may therefore be considered as the proxy of his great cousin; while Sister Eliza, who, it will be remembered, was declared by the prophet to be of the royal seed of Judah, may be considered as a high priestess officiating for her sacred race. Away to the East--the cradle of empires--to bless the land where Judah shall become again a nation, clothed with more than the splendor of the days of Solomon. Uniting at New York, the company, on the 6th of November, sailed on board the steamer _Minnesota_. Arriving in London, they visited some of the historic places of that great city, and then embarked for Holland. From place to place on the continent they went, visiting the famous cities, stopping a day to view the battle-field of Waterloo, then resting a day or two at Paris. At Versailles they were received with honor by President Theirs, in their peculiar character as missionaries to Jerusalem. Thence back to Paris; from Paris to Marseilles; then to Nice, where they ate Christmas dinner; thence to San Reno, Italy; to Genoa, Turin, Milan, Venice, Florence, Rome. At Rome Sister Eliza passed her seventieth birthday, visiting the famous places of that classic city. On the 6th of February, 1873, the apostolic tourists reached Alexandria, Egypt; and at length they approached Jerusalem--the monument of the past, the prophesy of the future! They encamped in the "Valley of Hinnom." Here Sister Eliza writes: "Sunday morning, March 2d, President Smith made arrangements with out dragoman, and had a tent, table, seats, and carpet taken up on the Mount of Olives, to which all the brethren of the company and myself repaired on horseback. After dismounting on the summit, and committing our animals to the care of servants, we visited the Church of Ascension, a small cathedral, said to stand on the spot from which Jesus ascended. By this time the tent was prepared, which we entered, and after an opening prayer by Brother Carrington, we united in the order of the holy priesthood, President Smith leading in humble, fervent supplications, dedicating the land of Palestine for the gathering of the Jews and the rebuilding of Jerusalem, and returned heartfelt thanks and gratitude to God for the fullness of the gospel and the blessings bestowed on the Latter-day Saints. Other brethren led in turn, and we had a very interesting season; to me it seemed the crowning point of the whole tour, realizing as I did that we were worshipping on the summit of the sacred mount, once the frequent resort of the Prince of Life." This the literal record; but what the symbolical? A prophesy of Israel's restoration! A sign of the renewal of Jehovah's covenant to the ancient people! The "comfort ye" to Jerusalem! Zion, from the West, come to the Zion of the East, to ordain her with a present destiny! A New Jerusalem crying to the Old Jerusalem, "Lift up thy voice with strength; Lift it up, be not afraid; say unto the cities of Judah, behold your God!" Woman on the Mount of Olives, in her character of prophetess and high priestess of the temple! A daughter of David officiating for her Father's house! Surely the subject is unique, view this extraordinary scene as we may--either as a romantic episode of Mormonism, or as a real and beautiful prelude to Jerusalem redeemed. At the Sea of Gallilee the Hebraic muse of Sister Eliza thus expressed the rapture awakened by the scenes of the sacred land: "I have stood on the shore of the beautiful sea-- The renowned and immortalized Gallilee-- When 'twas wrapped in repose, at eventide, Like a royal queen in her conscious pride. "No sound was astir--not a murmuring wave-- Not a motion was seen, but the tremulous lave-- A gentle heave of the water's crest-- As the infant breathes on a mother's breast. "I thought of the past and present; it seemed That the silent sea with instruction teemed; For often, indeed, the heart can hear What never, in sound, has approached the ear. "There's a depth in the soul that's beyond the reach Of all earthly sound--of all human speech; A fiber, too pure and sacred, to chime With the cold, dull music of earth and time." * * * * * * * On their way home our tourists visited Athens. Everywhere, going and returning, they were honored. Even princes and prime ministers took a peculiar interest in this extraordinary embassy of Mormon Israel. Evidently all were struck by its unique character. Recrossing the Atlantic, they returned to their mountain home; thus accomplishing one of the most singular and romantic religious missions on record. CHAPTER L. WOMAN'S POSITION IN THE MORMON CHURCH--GRAND FEMALE ORGANIZATION OF MORMONDOM--THE RELIEF SOCIETY--ITS INCEPTION AT NAUVOO--ITS PRESENT STATUS, AIMS, AND METHODS--FIRST SOCIETY BUILDING--A WOMAN LAYS THE CORNER STONE--DISTINGUISHED WOMEN OF THE VARIOUS SOCIETIES. The Mormon women, as well as men, hold the priesthood. To all that man attains, in celestial exaltation and glory, woman attains. She is his partner in estate and office. John the Revelator thus tells the story of the Church of the First Born, in the New Jerusalem, which shall come down out of heaven: "And they sang a new song, saying, Thou art worthy to take the book and to open the seals thereof: for thou wast slain, and hast redeemed us unto God, by thy blood, out of every kindred and tongue and nation: "And hast made us unto our God kings and priests: and we shall reign on the earth." Joseph the Revelator has given a grand supplement to this. He also saw that vast assembly of the New Jerusalem, and heard that song. There was the blessed woman-half of that redeemed throng. The sisters sang unto the honor of the Lamb: "And thou hast made us unto our God queens and priestesses: and we shall reign on the earth!" "But this is lowering the theme," says the Gentile Christian; "the theme descends from man--the paragon of excellence--to woman. Enough that she should be implied--her identity and glory absorbed in man's august splendor! Enough, that, for man, woman was created. Not so the grand economy of Mormonism. In the Mormon temple, woman is not merely implied, but well defined and named. There the theme of the song of the New Jerusalem is faithfully rendered in her personality. If man is anointed priest unto God, woman is anointed priestess; if symboled in his heavenly estate as king, she is also symboled as queen. Gentile publishers, making a sensational convenience of apostate sisters, have turned this to the popular amusement; but to the faithful Mormon woman it is a very sacred and exalted subject. But not presuming to more than cross the threshold of the temple, return we now to the Mormon woman in her social sphere and dignity. The grand organization of fifty thousand Mormon women, under the name of "Relief Societies," will sufficiently illustrate woman in the Mormon economy. The Female Relief Society was organized by the prophet Joseph, at Nauvoo. Here is a minute from his own history: "Thursday, March 24.--I attended by request the Female Relief Society, whose object is, the relief of the poor, the destitute, the widow, and the orphan, and for the exercise of all benevolent purposes. Its organization was completed this day. Mrs. Emma Smith takes the presidential chair; Mrs. Elizabeth Ann Whitney and Mrs. Sarah M. Cleveland are her councilors; Miss Elvira Cole is treasuress, and our well-known and talented poetess, Miss Eliza R. Snow, secretary. * * * * Our ladies have always been signalized for their acts of benevolence and kindness; but the cruel usage that they have received from the barbarians of Missouri, has hitherto prevented their extending the hand of charity in a conspicuous manner." On another occasion he says: "I met the members of the Female Relief Society, and after presiding at the admission of many new members, gave a lecture on the priesthood, showing how the sisters would come in possession of the privileges, blessings, and gifts of the priesthood, and that the signs should follow them, such as healing the sick, casting out devils, etc., and that they might attain unto these blessings by a virtuous life, and conversation, and diligence in keeping all the commandments." But it is in Utah that we see the growth of this society to a vast woman's organization: an organization which will greatly influence the destiny of Utah, religiously, socially and politically, for the next century, and, presumably, for all time. From 1846, the time of the exodus from Nauvoo, the Relief Society was inoperative until 1855, when it was re-organized in Salt Lake City. It is a self-governing body, without a written constitution; but is thoroughly organized, and parliamentary in its proceedings. Each branch adopts measures, makes arrangements, appointments, etc., independently of others. Because of these organizations, Utah has no "poor-houses." Under the kind and sisterly policy of this society the worthy poor feel much less humiliated, and are better supplied, than by any almshouse system extant. By an admirable arrangement, under the form of visiting committees, with well-defined duties, the deserving subjects of charity are seldom, if ever, neglected or overlooked. Since its revival in Salt Lake City, the society has extended, in branches, from ward to ward of the cities, and from settlement to settlement, in the country, until it numbers considerably over two hundred branches; and, as new settlements are constantly being formed, the number of branches is constantly increasing. The funds of the society are mostly donations; but many branches have started various industries, from which they realize moderate incomes. Besides stated business meetings each branch has set days on which to work for the benefit of the poor. When the society commenced its labors in Salt Lake City, these industrial meetings would have reminded the observer of the Israelites in Egypt, making "bricks without straw"--the donations consisting of materials for patch-work quilts, rag-carpets, uncarded wool for socks and stockings, etc. (In one well-authenticated instance the hair from slaughtered beeves was gathered, carded--by hand of course, as there were no carding machines in the city at that time--spun, and knit into socks and mittens.) These industrial meetings, to this day, are very interesting, from the varieties of work thus brought into close fellowship. As fast as may be, the various branches are building for themselves places of meeting, workshops, etc. The first of these buildings was erected by the ladies of the Fifteenth Ward of Salt Lake City. They commenced their labors as above, their first capital stock being donations of pieces for patch-work quilts, carpet-rags, etc. By energy and perseverance, they have sustained their poor, and, in a few years, purchased land and built on it a commodious house. It should be recorded, as unique in history, that the laying of the corner-stone of this building was performed by the ladies. This ceremony, being unostentatiously performed, was followed by appropriate speechmaking on the part of the presiding officer of the society, Mrs. S. M. Kimball, Eliza R. Snow, and others; each in turn mounting the corner-stone for a rostrum, and each winning deserved applause from the assembled thousands. No greater tribute could be paid to the ladies of this organization, than the simple statement of the fact that, since its re-establishment, in 1855, the Relief Society has gathered and disbursed over one hundred thousand dollars! -- Mrs. Sarah M. Kimball, who, as President of the Fifteenth Ward Society, sustained the honors of the above occasion, belonged to the original Relief Society in Nauvoo. As elsewhere recorded, she also presided at the grand mass-meeting of the sisters, in Salt Lake City, in 1870, and has repeatedly appeared as a speaker of talent, and as a leader among the women of Utah. Her favorite theme is female suffrage; but she abounds with other progressive ideas, and is a lady of decided character. Her history as a Mormon dates from the earliest rise of the church. -- Mrs. Mary I. Horne, frequently mentioned elsewhere, is the President of the "General Retrenchment Society" of Salt Lake City. (It should be explained that these are auxiliary to the relief societies, and are more especially designed for the organization of the young ladies of Utah.) She is also President of the Fourteenth Ward Relief Society, where frequently the sisters hold something like general conventions of the societies of the city. She may be said to rank, as an organizer, next to President Eliza R. Snow. -- Among those who have earned honorable mention, as presidents of relief societies, and leading officers in the more important movements of the sisters, may be mentioned Sisters Rachel Grant, Agnes Taylor Swartz, Maria Wilcox, Minerva, one of the wives of Erastus Snow, of Southern Utah; Agatha Pratt, Julia Pack, Anna Ivins, Sarah Church, Sister Barney, once a missionary to the Sandwich Islands, and now an active woman at home; Elizabeth Goddard, Hannah Pierce, Rebecca Jones, Jane C. Richardson, Elmira Taylor, Leonora Snow Morley, sister to Lorenzo and Eliza R. Snow: she presided at Brigham City, until her recent death; Mary Ferguson, Sisters Evans, of Lehi; Sister Ezra Benson, Rebecca Wareham, Ruth Tyler, Sisters Hunter, Hardy, and Burton, wives of the presiding bishops; Sister Chase, Sister Lever, Sarah Groo, Sister Layton, wife of Bishop Layton of the battalion; Sister Reed, Mary Ann, one of the wives of Apostle O. Hyde; Sarah Peterson, Ann Bringhurst, Ann Bryant, Helena Madson, M. J. Atwood, Sister Wilde, Caroline Callister, Emma Brown, wife of the man who did the first plowing in the valley, Nancy Wall, founder of Wallsburg; Elizabeth Stickney, Margaret McCullough, Amy Bigler, Elizabeth Brown, Ellen Whiton, P. S. Hart, Ann Tate, Anna Brown, Martha Simons, Jane Simons, Margaret P. Young, M. A. Hubbard, Agnes Douglas, Jane Cahoon, Mary McAllister, Sister Albertson, Pres. in Bear River City; Mary Dewey, M. A. Hardy, Ann Goldsbrough, Mrs. Sarah Williams, and Miss Emily Williams, of Canton, Ill.; Jane Bailey, Jane Bradley, Elizabeth Boyes, Jane M. Howell, D. E. Dudley, Mary Ann Hazon, Mahala Higgins, Jenet Sharp, Lulu Sharp, Jane Price, Ann Daniels, Harriet Burnham, M. C. Morrison, Nellie Hartley, M. A. P. Hyde, Elizabeth Park, Margaret Randall, Elizabeth Wadoup, M. A. Pritchett, M. A. P. Marshall, Sarah S. Taylor, Mary Hutchins, Emily Shirtluff, A. E. H. Hanson, M. J. Crosby, Cordelia Carter, Sarah B. Gibson, Harriet Hardy, Isabella G. Martin, M. A. Boise, Louisa Croshaw, Orissa A. Aldred, Julia Lindsay, C. Liljenquist, Harriet A. Shaw, Ann Lowe, Emma Porter, Mary E. Hall, Lydia Remington, Ellen C. Fuller, Harriet E. Laney, Rebecca Marcham, A. L. Cox, Louisa Taylor, Agnes S. Armstrong, M. A. Hubbard, Mary A. Hunter, M. A. House, Mary Griffin, Jane Godfrey, Lydia Rich, E. E. C. Francis, Lydia Ann Wells, E. M. Merrill, Mary A. Bingham, Hannah Child, M. A. Hardy, Fannie Slaughter, Mary Walker, Ann Hughes, Marian Petersom, Mary Hanson, Aurelia S. Rogers, A. M. Frodsham, Sophronia Martin. Among the presidents and officers of the Young Ladies' Retrenchment Societies, should be mentioned Mary Freeze, Melissa Lee, Mary Pierce, Clara Stenhouse Young, Sarah Howard, Mary Williams, Elizabeth Thomas, Cornelia Clayton, Sarah Graham, Susannah E. Facer, Emily Richards, Josephine West, Minnie Snow, May Wells, Emily Wells, Annie E. Wells, Maggie J. Reese, Emily Maddison, Hattie Higginson, Mattie Paul, Sarah Russell, Alice M. Rich, Mary E. Manghan, Margaret M. Spencer, Sarah Jane Bullock, Alice M. Tucker, M. Josephine Mulet, M. J. Tanner, Sarah Renshaw, Mary Ann Ward, Lizzie Hawkins, Mary Leaver, Amy Adams, Rebecca Williams, Mary S. Burnham, Emmarett Brown, Mary A. P. Marshall. -- Mrs. Bathsheba Smith, whose name has appeared elsewhere, is apostolic in the movements of the sisterhood, and a priestess of the temple. Mrs. Franklin D. Richards is the most prominent organizer outside of the metropolis of Utah, having Ogden and Weber counties under her direction. Sister Smoot leads at Provo. The silk industries are under the direction of President Zina D. Young. Those sisters who have been most energetic in promoting this important branch of industry, which gives promise of becoming a financial success in Utah, have already earned historic laurels. Of these are Sisters Dunyan, Robison, Carter, Clark, Schettler, and Rockwood. Eliza R. Snow is president, and Priscilla M. Staines vice-president, of the woman's co-operative store, an enterprise designed to foster home manufactures. Thus are the women of Mormondom putting the inchoate State of Deseret under the most complete organization. CHAPTER LI. THE SISTERS AND THE MARRIAGE QUESTION--THE WOMEN OF UTAH ENFRANCHISED--PASSAGE OF THE WOMAN SUFFRAGE BILL--A POLITICAL CONTEST--THE FIRST WOMAN THAT VOTED IN UTAH. The women of Mormondom, and the marriage question! Two of the greatest sensations of the age united! Here we meet the subject of woman, in two casts--not less Gentile than Mormon. Marriage is the great question of the age. It is the woman's special subject. Monogamic, or polygamic, it is essentially one problem. Either phase is good, or bad, just as people choose to consider it, or just as they are educated to view it. The Mormons have been, for a quarter of a century, openly affirming, upon the authority of a new revelation and the establishment of a distinctive institution, that Gentile monogamy is not good. But more than this is in their history, their religion, and their social examples. They have made marriage one of their greatest problems. And they accept the patriarchal order of marriage, according to the Bible examples, and the revelation of their prophet, as a proper solution. To Gentile Christians, monogamy is good, and polygamy barbarous. But it is the old story of likes and dislikes, in which people so widely differ. That the Mormons have been strictly logical, and strictly righteous, in reviving the institutions of the Hebrew patriarchs, in their character of a modern Israel, may be seen at a glance, by any just mind. What sense in their claim to be the Israel of the last days had they not followed the types and examples of Israel? If they have incarnated the ancient Israelitish genius--and in that fact is the whole significance of Mormonism--then has the age simply seen that genius naturally manifested in the action of their lives. A monstrous absurdity, indeed, for Christendom to hold that the Bible is divine and infallible, and at the same time to hold that a people is barbaric for adoption of its faith and examples! Enough this, surely, to justify the infidel in sweeping it away altogether. The Mormons and the Bible stand or fall together. In view of this truth, it was a cunning move of the opposition to attempt to take polygamy out of its theologic cast and give it a purely sociologic solution, as in the effort of 1870, when it was proposed by Congressman Julian, of Indiana, to enfranchise the women of Utah. Brigham Young and the legislative body of Utah promptly accepted the proposition, and a bill giving suffrage to the women of Utah was passed by the Territorial Legislature, without a dissenting vote. Here is a copy of that remarkable instrument: AN ACT, _giving woman the elective franchise in the Territory of Utah_. SEC. I. Be it enacted by the Governor and the Legislative Assembly of the Territory of Utah, that every woman of the age of twenty-one years, who has resided in this territory six months next preceding any general or special election, born or naturalized in the United States, or who is the wife, or widow, or the daughter of a naturalized citizen of the United States, shall be entitled to vote at any election in this territory. SEC. 2. All laws or parts of laws, conflicting with this act, are hereby repealed. Approved Feb. 12, 1870. It may be said by the anti-Mormon that this bill was intended by President Young to serve the purposes of his own mission rather than to benefit the newly enfranchised class; but, as the issue will prove, it was really an important step in the progress of reform. The women of Utah have now in their own hands the power to absolutely rule their own destiny; and this is more than can be said of the millions of their Gentile sisters. The municipal election in Salt Lake City, which occurred but two days after the approval of this bill, for the first time in Mormon history presented a political home issue; but the new voting element was not brought largely into requisition. Only a few of the sisters claimed the honor of voting on that occasion. The first of these was Miss Seraph Young, a niece of President Young, who thus immortalized herself. This grant of political power to the women of Utah is a sign of the times. The fact cannot die that the Mormon people piloted the nation westward; and, under the inspiration of the great impulses of the age, they are destined to be the reformatory vanguard of the nation. CHAPTER LII. THE LIE OF THE ENEMY REFUTED--A VIEW OF THE WOMEN IN COUNCIL OVER FEMALE SUFFRAGE--THE SISTERS KNOW THEIR POLITICAL POWER. It was charged, however, by the anti-Mormons, that woman suffrage in Utah was only designed to further enslave the Mormon women; that they took no part in its passage, and have had no soul in its exercise. Nearly the reverse of this is the case, as the records, to follow, will show. In the expositions of the Mormon religion, priesthood and genius, which have been given, it has been seen that the women are, equally with their prophets and apostles, the founders of their church and the pillars of its institutions; the difference being only that the man is first in the order, and the woman is his helpmate; or, more perfectly expressed, "they twain are one," in the broadest and most exalted sense. Hence, no sooner was suffrage granted to the Mormon women, than they exercised it as a part of their religion, or as the performance of woman's life duties, marked out for her in the economy of divine providence. In this apostolic spirit, they took up the grant of political power. Hence, also, in accordance with the fundamental Mormon view of an essential partnership existing between the man and the woman, "in all things," both in this world and in the world to come, there grew up, as we have seen, in the days of Joseph the prophet, female organizations, set apart and blessed for woman's ministry in this life, to be extended into the "eternities." True, these women's organizations have been known by the name of relief societies, but their sphere extends to every department of woman's mission, and they may be viewed as female suffrage societies in a female suffrage movement, or society-mates of any masculine movement which might arise to shape or control human affairs, religious, social or political. It was this society that, as by the lifting of the finger, in a moment aroused fifty thousand women in Utah, simultaneously to hold their "indignation mass-meetings" throughout the territory, against the Cullom bill. At that very moment the female suffrage bill was passed by their Legislature, so that the exercise of their vote at the subsequent election was a direct expression of their will upon the most vital of all social questions--the marriage question. Here are the minutes of a general meeting of this great Female Relief Society, held in Salt Lake City, February 19, 1870--just seven days after the passage of their bill, and two days before the exercise of the female vote at the election: MINUTES.--Most of the wards of the city were represented. Miss E. R. Snow was elected president, and Mrs. L. D. Alder secretary. Meeting opened with singing; prayer by Mrs. Harriet Cook Young. Miss Eliza R. Snow arose and said, to encourage the sisters in good works, she would read an account of our indignation meeting, as it appeared in the _Sacramento Union_; which account she thought a very fair one. She also stated that an expression of gratitude was due acting-Governor Mann, for signing the document granting woman suffrage in Utah, for we could not have had the right without his sanction, and said that Wyoming had passed a bill of this kind over its Governor's head, but we could not have done this. The following names were unanimously selected to be a committee for said purpose: Eliza R. Snow, Bathsheba W. Smith, Sarah M. Kimball, M. T. Smoot, H. C. Young, N. D. Young, Phoebe Woodruff, M. I. Horne, M. N. Hyde, Eliza Cannon, Rachel Grant, Amanda Smith. Mrs. Sarah M. Kimball said she had waited patiently a long time, and now that we were granted the right of suffrage, she would openly declare herself a woman's rights woman, and called upon those who would do so to back her up, whereupon many manifested their approval. She said her experience in life had been different from that of many. She had moved in all grades of society; had been both rich and poor; had always seen much good and intelligence in woman. The interests of man and woman cannot be separated; for the man is not without the woman nor the woman without the man in the Lord. She spoke of the foolish custom which deprived the mother of having control over her sons at a certain age; said she saw the foreshadowing of a brighter day in this respect in the future. She said she had entertained ideas that appeared wild, which she thought would yet be considered woman's rights; spoke of the remarks made by Brother Rockwood, lately, that women would have as much prejudice to overcome, in occupying certain positions, as men would in granting them, and concluded by declaring that woman was the helpmate of man in every department of life. Mrs. Phoebe Woodruff said she was pleased with the reform, and was heart and hand with her sisters. She was thankful for the privilege that had been granted to women, but thought we must act in wisdom and not go too fast. She had looked for this day for years. God has opened the way for us. We have borne in patience, but the yoke on woman is partly removed. Now that God has moved upon our brethren to grant us the right of female suffrage, let us lay it by, and wait till the time comes to use it, and not run headlong and abuse the privilege. Great and blessed things are ahead. All is right and will come out right, and woman will receive her reward in blessing and honor. May God grant us strength to do right in his sight. Mrs. Bathsheba W. Smith said she felt pleased to be engaged in the great work before them, and was heart and hand with her sisters. She never felt better in her life, yet never felt more her own weakness, in view of the greater responsibilities which now rested upon them, nor ever felt so much the necessity of wisdom and light; but she was determined to do her best. She believed that woman was coming up in the world. She encouraged her sisters with the faith that there was nothing required of them in the duties of life that they could not perform. Mrs. Prescindia Kimball said: "I feel comforted and blessed this day. I am glad to be numbered in moving forward in this reform; feel to exercise double diligence and try to accomplish what is required at our hands. We must all put our shoulder to the wheel and go ahead. I am glad to see our daughters elevated with man, and the time come when our votes will assist our leaders, and redeem ourselves. Let us be humble, and triumph will be ours. The day is approaching when woman shall be redeemed from the curse placed upon Eve, and I have often thought that our daughters who are in polygamy will be the first redeemed. Then let us keep the commandments and attain to a fullness, and always bear in mind that our children born in the priesthood will be saviors on Mount Zion." Mrs. Zina D. Young said she was glad to look upon such an assemblage of bright and happy faces, and was gratified to be numbered with the spirits who had taken tabernacles in this dispensation, and to know that we are associated with kings and priests of God; thought we do not realize our privileges. Be meek and humble and do not move one step aside, but gain power over ourselves. Angels will visit the earth, but are we, as handmaids of the Lord, prepared to meet them? We live in the day that has been looked down upon with great anxiety since the morn of creation. Mrs. M. T. Smoot said: "We are engaged in a great work, and the principles that we have embraced are life and salvation unto us. Many principles are advanced on which we are slow to act. There are many more to be advanced. Woman's rights have been spoken of. I have never had any desire for more rights than I have. I have considered politics aside from the sphere of woman; but, as things progress, I feel it is right that we should vote, though the path may be fraught with difficulty." Mrs. Wilmarth East said she would bear testimony to what had been said. She had found by experience that "obedience is better than sacrifice." I desire to be on the safe side and sustain those above us; but I cannot agree with Sister Smoot in regard to woman's rights. I have never felt that woman had her privileges. I always wanted a voice in the politics of the nation, as well as to rear a family. I was much impressed when I read the poem composed by Mrs. Emily Woodmanse--"Who Cares to Win a Woman's Thought." There is a bright day coming; but we need more wisdom and humility than ever before. My sisters, I am glad to be associated with you--those who have borne the heat and burden of the day, and ask God to pour blessings on your head. Eliza R. Snow, in closing, observed, that there was a business item she wished to lay before the meeting, and suggested that Sister Bathsheba W. Smith be appointed on a mission to preach retrenchment all through the South, and woman's rights, if she wished. The suggestion was acted upon, and the meeting adjourned with singing "Redeemer of Israel," and benediction by Mrs. M. N. Hyde. Let the reader be further told that, though this was a sort of a convention of the great Relief Society of Utah, which can move fifty thousand women in a moment, it was not a woman's suffrage meeting. It was a gathering of the sisters for consideration of the retrenchment of the table, and general domestic economy, the retrenchment societies having been just inaugurated under the leadership of Sister Horne. But, it will be seen that the meeting was changed to a woman's feast of anticipations, and table-retrenchment met scarcely an incidental reference that day; for the spirit of woman's future rested upon the sisters, spoke with its "still, small voice," and pointed to the bright looming star of woman's destiny. That these women will move wisely, and in the fear of God, is very evident; nor will they use the tremendous power which they are destined to hold to break up their church and destroy their faith in the revelation of the "new and everlasting covenant," given through the prophet Joseph Smith. Indeed, they will yet send their testimony through the world, with ten thousand voices, confirmed by the potency of the woman's vote, and flood the nation with their light. Congress need not fear to trust the woman's supreme question into the safe keeping of fifty thousand God-fearing, self-sacrificing, reverent women. In vain will the anti-Mormons and pretentious "regenerators" look for these women to become revolutionary or impious. What they do will be done in the name and fear of the Lord; yet, mark the prophesy of one of their leaders: "The day is approaching when woman shall be redeemed from the curse of Eve; and I have often thought that our daughters who are in polygamy will be the first redeemed." Here is the curse: "In sorrow thou shalt bring forth children; and _thy desire shall be to thy husband, and he shall rule over thee_!" Woman will be redeemed from that curse, as sure as the coming of to-morrow's sun. No more, after this generation, shall civilized man _rule_ over his mate, but "they twain shall be one;" and the sisters are looking for that millennial day. These are the "wise virgins" of the church; and their lamps are trimmed. CHAPTER LIII. MEMBERS OF CONGRESS SEEK TO DISFRANCHISE THE WOMEN OF UTAH--CLAGGETT'S ASSAULT--THE WOMEN OF AMERICA COME TO THEIR AID--CHARLES SUMNER ABOUT TO ESPOUSE THEIR CAUSE--DEATH PREVENTS THE GREAT STATESMAN'S DESIGN. But the enemies of the Mormons, at home and abroad, who have sought to break up their religious institutions and turn their sacred relations into unholy covenants, have, from the very hour of the grant of woman's charter, also sought to take away from them female suffrage. And perhaps they would have done so ere now, had not a million American women been on the side of the Mormons, in this. Claggett of Montana, in his attack upon the people of Utah, in the House of Representatives, January 29th, 1873, gave to Congress a touch of the anti-Mormon opposition to female suffrage in Utah. He said: "My friend from Utah [Hooper] goes on to say that Utah is a long way in advance of the age in one respect; that female suffrage has been adopted there. What was the reason for adopting that measure? Was it because the peculiar institution of the territory recognizes in any degree whatever, the elevation, purity, and sanctity of women? No, sir. When the Union Pacific Railroad was completed, and when the influx of miners and other outsiders began to come into the territory, the chiefs of the Mormon hierarchy, fearing that power would pass from their hands by the gradual change of population, by adopting female suffrage trebled their voting power by a stroke of their pen; and I am credibly informed upon the authority of at least fifty men, that in practice in that territory any child or woman, from twelve years old and upwards, that can wear a yard of calico, exercises the prerogatives of a freeman, so far as voting is concerned." The flippant remark of the delegate from Montana, that every Mormon woman could exercise the prerogative of a freeman, called forth a burst of laughter from the house; but it would have been more in keeping with the great theme of woman's rights, had a hearty "Thank God!" rang from the lips of those legislators who laughed in derision. Of course, the gentleman's statement was an exaggeration; but what a story he has unwittingly told of the power that has been committed to the hands of the Mormon women? What an epic prophesy he gave of woman's destiny, when he said, that from the age of twelve years they are trained in Utah to exercise the freeman's prerogative. If this be so--and it is near enough to the truth--and if the Mormon women have trebled the power of the men by the grant of female suffrage, then already do they hold not only their own destiny in their hands, but also the destiny of the men. Their very husbands are depending upon them for grace and salvation from their enemies, in spite of all their enemies' designs. Do legislators for a moment foolishly fear that the Mormon women will not discover this vast power which they hold, and discovering, wield it almost as a manifest destiny? They have discovered it; and their future movements will manifest it, to the astonishment of the whole civilized world. Fifty to a hundred thousand women, who are henceforth in one single State to be trained, from the age of twelve, to exercise the political power of "freemen," cannot but be free, and can have nothing less than a splendid future before them. Mr. Claggett blasphemed against the truth, when he said that there was nothing in the Mormon religion that "recognized, in any degree whatever, the elevation, purity and sanctity of woman." This is a wicked outrage against the sisters, whose lives are stainless and matchless records of purity, devotion and heroism. That devotion of itself would elevate and enoble their characters; and, if Congress and the American people believe them to be martyrs to their religion, then their very martyrdom should sanctify them in the eyes of the nation. Moreover, woman suffrage is a charter not incompatible with the genius of Mormonism, but in positive harmony therewith. The Mormon Church is originally based upon the woman as well as upon the man. She is with him a partner and priest, in all their religious institutions. The sisters have also exercised the vote in the church for the last forty-seven years, it being conferred with their membership. So female suffrage grows out of the very genius and institutions of their church. Now the marriage question specially belongs to the women of the age, and not to Congress; and the Mormon women must and will make the country practically confess as much. They will do it by a movement potent enough upon this question, if they have to stir all the women of America to the issue. They are forced to this by their supreme necessities--their honor, their duty, their love, their most sacred relations. Their brothers, their husbands and their sons are threatened with prisons, for that which their religion and the Bible sanction--that Bible which Christendom for nearly two thousand years has received as the word of God. If there be a radical fault, then is the fault in their too substantial faith in that word. Surely there can be no crime in a Bible faith, else Christendom had been under a condemnation that eternity itself would not outlive. But the damnation of Congress and the regenerators is to be visited upon the heads of the innocent--for the shaping of the case is making the sisters in the eye of the law dishonored women. The very spies and minions of the court enter their marriage chamber--sacred among even barbarians--to find the evidence for prosecution, or to drag them to the witness-box, to testify against their husbands, or disown them to screen them from punishment. Not in the history of civilization has there been such a monstrous example before. Claggett has said, in Congress, of their marriage, "That it tears the crown jewel from the diadem of woman's purity, and takes from her the holy bond which honors her in all the nations of the earth; which has elevated lechery to the dignity of a religious dogma, and burns incense upon the altars of an unhallowed lust; and above all, and as a crime against the future, which ages of forgiveness cannot condone nor the waters of ocean wash out, which yearly writes in letters that blister as they fall, the word 'bastard' across the branded brows of an army of little children. Such an institution is not entitled by any right, either human or divine, to hide the hideous deformity of its nakedness with the mantle of religion, nor seek shelter under the protecting aegis of the civil law." [Applause from Congress.] The women of Mormondom must force Claggett and Congress to take this back. It is such as he who spoke, and they who applauded, who have written "in letters that blister as they fall the word 'bastard' across the branded brows of an army of little children," and the mothers of those dear little branded ones must appeal to the wives and mothers of America, to take that curse of "bastard" from their innocent brows. They must ask those noble women everywhere in America, who are earnestly battling for their own rights, and especially the supreme right of woman to settle the marriage question; and the answer to their mighty prayer shall come back to them from a million women, throughout the land. The women of America, who lead the van of the new civilization, shall cry to Congress and the nation in behalf of their Mormon sisters, with voices that will not be hushed, till justice be done. Indeed, already have they done this, so far as the suffrage is concerned; and it is due to them alone, under Providence, that the women of Utah have not been disfranchised. This is best brought home to the reader by reference to the following, from the report of the Pennsylvania Woman Suffrage Association, read at the Opera House, Detroit, Mich., October 13, 1874: "During the session of Congress we spent some time in the capital, proposing to work for the enfranchisement of the women of the District of Columbia and of the territories; but finding that Congress was more likely to disfranchise the women who already possessed this right, than to enfranchise others, our efforts were used, as far as possible, to prevent this backward step. "Had we been a voter, we might have had less trouble to convince some of our friends in this affair. "Several bills were introduced, anyone of which, if it became a law, would have disfranchised the women of Utah. "The McKee bill had been referred to the House Committee on Territories. While the subject was under discussion in the committee, by invitation of the members, on two occasions, we stated our views. One of the members, before the committee convened, gave his reason for favoring the passage of the bill. "'The woman's vote sustains polygamy,' said he, 'and to destroy that, I would take the right of suffrage from every woman in the territory.' "'Would it do that?' we inquired. "'I think it would.' "'Did polygamy exist in the territory before the women voted?' "'Oh! yes.' "'Have they ever had the privilege of voting against it?' "'No; that has never been made an issue; but they voted to send a polygamist to Congress.' "'Did any man vote for him?' "'Yes, more than eleven thousand men, and ten thousand women.' "'How many voted for the opposing candidate?' "'Something less than two thousand men and women together.' "'You intend to disfranchise the men who voted for this man?' we asked. "'Oh! no.' "'Then the polygamist can still come to Congress by a majority of five to one.' Though this was true, he seemed to think it very wrong to disfranchise the men. "How many of the committee reasoned as this one did, we are unable to say, but the majority wished to disfranchise the women, as they returned the bill to the House with the obnoxious sections unchanged. The friends of woman, by their honest work, prevented action being taken on the bill, and perhaps saved the country the disgrace of having done such a great wrong, which it could not soon have undone. There was something more vital to the well-being of the nation in this, than some of our legislators were willing to admit. Had they passed this act they would probably have laid the foundation for the ruin of the nation. If Congress has the power to disfranchise one class, it undoubtedly has the power to disfranchise another, and what freeman in such a case is secure in his rights? "Similar bills were before the Senate and House Judiciary Committees. "The question came: Where shall we look for help among those in power? To the true, the trusted and the tried. To those of the grandest intellect and the purest heart. To the friends of the weak and the oppressed. Our appeal shall be made to the highest, to the honorable and most honored Charles Sumner. He cordially granted us a hearing. When we stated the object of our visit, he quietly remarked, 'You have come to the wrong person. I have no influence with these men.' "After talking some time on the subject, he said, 'I should hesitate to take this right from any who now possess it. I will go farther; I would be willing to grant it to those who have it not.' He afterwards remarked, 'I shall investigate this matter thoroughly.' "'The bill passed the Senate last year, and many good men voted for it,' we said. "He kindly apologized for their action, in these words: 'They did not fully realize the nature of the bill; they had not examined it carefully.' "'Had it deprived them, or any class of men, of the right to vote, would they have realized what it meant, and voted differently?' we inquired. "'In that case they would doubtless have had sharp eyes to note all its defects,' he answered, with a smile. 'I did not vote on it. I was sick in bed at the time. Have you seen Mr. Frelinghuysen in reference to this?' was the next inquiry. "'We have not. It seems useless. A man who would frame such a bill would not be likely to change it.' "But we followed his advice, saw Mr. Frelinghuysen, Mr. Edmunds and others. Mr. Frelinghuysen declared he would not change his bill however much he might be abused. "Two days after we again met Mr. Sumner and stated the results of our efforts. "In closing this second interview Mr. Sumner said, 'I will present to the Senate any memorial or petition you may wish, and then refer it to the Judiciary Committee. That is the best way to do.' "His farewell words were: 'Whether you succeed or not, I wish you all well.' "Just three weeks from the day of our last conversation with Mr. Sumner, his work on earth ceased, and the cause of justice lost a grand friend. On the morning of February 20th we handed him a suffrage memorial, which he presented to the Senate, requesting that it be referred to the Judiciary Committee, which was almost his last official act." The women of Utah were not disfranchised. Doubtless this was chiefly owing to the searching and logical editorials of the _Woman's Journal_, which placed the subject in its true light before the people, together with the action of the advocates of woman suffrage in New England, New York, Pennsylvania and other States. This was a grand victory for woman suffrage. Miss Mary F. Eastman, in her report to the New York Association, said: "When the bill, disfranchising the women of Utah, came before Congress, our representatives were promptly petitioned to use their influence against the measure." Thus it will be seen that the women of Mormondom and the women of America have a common cause, in this all-vital marriage question, which is destined to receive some very decided and peculiar solution before the end of the century. And it must be equally certain that fifty thousand God-fearing women, with the vote of "freemen"--as Mr. Claggett has it--coming fairly out upon the national platform, in the great issue, will give a toning to the marriage question, for which even orthodox Christians, now so much their enemies, will heartily thank God. CHAPTER LIV. WOMAN EXPOUNDS HER OWN SUBJECT--THE FALL--HER REDEMPTION FROM THE CURSE--RETURNING INTO THE PRESENCE OF HER FATHER--HER EXALTATION. The high priestess thus expounds the subject of woman, from her Mormon standpoint: In the Garden of Eden, before the act of disobedience, through which Adam and Eve were shut out from the presence of God, it is reasonable to suppose that Eve's position was not inferior to, but equal with, that of Adam, and that the same law was applicable to both. Moses says, "God created man male and female." President Brigham Young says, "Woman is man in the priesthood." God not only foreknew, but he had a purpose to accomplish through, the "fall;" for he had provided a sacrifice; Jesus being spoken of as a "Lamb slain from the foundation of the world." It seems that woman took the lead in the great drama. The curse followed, and she became subject to man; "and he shall rule over thee," which presupposes a previous equality. But was that curse to be perpetual? Were the daughters of Eve--who was a willing instrument in effecting a grand purpose, that shall ultimate in great good to the human family--to abide that curse forever? No. God had otherwise ordained. Through the atoning blood of Christ, and obedience to his gospel, a plan was devised to remove the curse and bring the sons and daughters of Adam and Eve, not only to their primeval standing in the presence of God, but to a far higher state of glory. In the meridian of time, the Saviour came and introduced the gospel, "which before was preached unto Abraham," and which, after a lapse of nearly eighteen centuries--when men had "changed its ordinances, and broken the everlasting covenant"--when "the man of sin had been revealed, exalting himself above all that is called God"--after hireling priests had mutilated its form, discarded its powers, and rejected "the testimony of Jesus, which is the spirit of prophesy," the Lord restored it in fullness to the earth, with all its gifts, powers, blessings and ordinances. For this purpose he raised up Joseph Smith, the great prophet of the last days, to whom the angel that John, when on the Isle of Patmos, saw "flying through the midst of heaven, having the everlasting gospel to preach to every nation, kindred, tongue and people, saying, fear God and give glory to him, for the hour of his judgment is come," etc., appeared, and announced the glorious news of the Dispensation of the Fullness of Times, and the restoration of the fullness of the gospel. This gospel, and this only, will redeem woman from the curse primevally entailed. It is generally admitted that "Christianity" ameliorates the condition of woman; but the Christianity of the professing world, mutilated as it has been, can only ameliorate, it cannot redeem. Each religious denomination has fragments or portions of the true form, but no vestige of the vital power that was manifested by Jesus Christ, and restored through Joseph Smith. Nothing short of obedience to this gospel in its fullness will exalt woman to equality with man, and elevate mankind to a higher condition than we occupied in our pre-existent state. Woman, in all enlightened countries, wields, directly or indirectly, the moving influence for good or for ill. It has been pertinently remarked: "Show me the women of a nation, and I will describe that nation." Let the pages of history decide if ever a nation became a wreck, so long as woman nobly honored her being by faithfully maintaining the principles of virtuous purity, and filled with grace and dignity her position as wife and mother. Would God, the kind parent, the loving father, have permitted his children to sink into the fallen condition which characterizes humanity in its present degraded state, without instituting means by which great good would result? Would we, as intelligent beings in a former existence, have consented, as we did, to resign the remembrance and all recollection of that existence, and come down to earth and run our chances for good or evil, did we not know that, on reasonable conditions, and by means provided, we could work our way back to, at least, our original positions? Emphatically, no! It is only by that "spirit which searches all things, yea, even the deep things of God," that we can comprehend our own beings, and our missions on the earth, with the bearing of our pre-existence on our present lives, of which we only know what God reveals; and, as man, by his own wisdom cannot find out God, so man by reasoning cannot pry into the circumstances of his former life, nor extend his researches into the interminable eternities that lie beyond. CHAPTER LV. WOMAN'S VOICE IN THE PRESS OF UTAH--THE WOMAN'S EXPONENT--MRS. EMELINE WELLS--SHE SPEAKS FOR THE WOMEN OF UTAH--LITERARY AND PROFESSIONAL WOMEN OF THE CHURCH. And the women of Zion have a press. More than up to their Gentile sisters are they in this respect. Few of the church organizations of Christendom can boast a woman's journal. There are but few of them in all the world, and they are mostly edited and supported by the heterodox rather than the orthodox element. The _Woman's Exponent_ is one of those few. It is published by the women of the Mormon Church, having a company organization, of which Eliza R. Snow is president. Mrs. Emeline B. Wells is the practical editor. It was established June 1st, 1872. The _Woman's Exponent_, in a general sense, may be considered heterodox, seeing that it is an advocate of woman's rights on the marriage question and female suffrage, but it is also apostolic, and devoted to the Mormon mission. It represents the opinions and sentiments of the Mormon women. All of their organizations are fairly represented in its columns, and it is thus a means of intercommunication between branches, bringing the remotest into close connection with the more central ones, and keeping all advised of the various society movements. Its editorial department is fully up to the standard of American journalism. Mrs. Wells, the editor, like many prominent Mormon women previously mentioned, is of Puritan descent, being a native of New England, and of pure English extraction. Her family name was Woodward, and she was born in Petersham, Mass., February 29, 1828. At an early age she began to manifest a penchant for literature, and while in her teens produced many literary fragments that, as if by manifest destiny, pointed in the direction of her present profession. In 1842 she was baptized into the Mormon Church. It is needless to say that this was a cause of mortification to her many associates and friends, and especially so to a select few, whose appreciative kindness had pictured a glowing future for the young litterateur. Her mother, who was also a convert to the Mormon faith, fearing that the persuasions of friends might lead her into error, sent her to Nauvoo, in the spring of 1844, that she might be away from their influence. The people to whom her mother confided her, apostatized shortly after her arrival, but Emeline remained steadfast. Some time thereafter she became a plural wife. In the exodus, her mother, who had joined her the year before, succumbed under the accumulation of hardships that the saints had then to undergo, and, dying, joined the immortal company of martyrs who fell in those days of trial. At winter quarters she was engaged in teaching, until her journey to the valley in 1848. Here, since the organization of relief societies, and more especially since the women of Utah obtained the right of suffrage, she has employed a large portion of her time in public labors, for the benefit and elevation of woman. In addition to her present editorial duties, she fills the responsible position of president of the organization that, since November, 1876, has been engaged in storing up grain against a day of famine. Under the energetic management of this organization, vast quantities of grain have been stored in the various wards and settlements of Utah. Sister Emeline is also a poetess of no little merit. As a set-off to the popular idea that the Mormon women in polygamy have no sentiment towards their husbands, the following exquisite production, from her pen, entitled "The Wife to her Husband," is offered: It seems to me that should I die, And this poor body cold and lifeless lie, And thou shouldst touch my lips with thy warm breath, The life-blood quicken'd in each sep'rate vein, Would wildly, madly rushing back again, Bring the glad spirit from the isle of death. It seems to me that were I dead, And thou in sympathy shouldst o'er me shed Some tears of sorrow, or of sad regret, That every pearly drop that fell in grief, Would bud, or blossom, bursting into leaf, To prove immortal love could not forget. I do believe that round my grave, When the cool, fragrant, evening zephyrs wave, Shouldst thou in friendship linger near the spot, And breathe some tender words in memory, That this poor heart in grateful constancy, Would softly whisper back some loving thought. I do believe that should I pass Into the unknown land of happiness, And thou shouldst wish to see my face once more, That in my earnest longing after thee, I would come forth in joyful ecstacy, And once again gaze on thee as before. I do believe my faith in thee, Stronger than life, an anchor firm to be, Planted in thy integrity and worth, A perfect trust, implicit and secure; That will all trials and all griefs endure, And bless and comfort me while here on earth. I do believe who love hath known, Or sublime friendship's purest, highest tone, Hath tasted of the cup of ripest bliss, And drank the choicest wine life hath to give, Hath known the truest joy it is to live; What blessings rich or great compared to this? I do believe true love to be, An element that in its tendency, Is elevating to the human mind; An intuition which we recognize As foretaste of immortal Paradise, Through which the soul will be refined. Among the more prominent contributors to the _Exponent_ is Lu. Dalton, a lady in whose writings are manifested the true spirit and independence of the Mormon women. The vigor and vivacity of her poetic productions are suggestive of a future enviable fame. Mrs. Hannah T. King, mentioned elsewhere, is a veteran poetess of well-sustained reputation. She ranked among the poetesses of England before joining the Mormon Church, being on intimate terms with the celebrated Eliza Cook. Another of the sisters who has won distinction as a poetess of the church, is Emily Woodmansee. She is also a native of England, and began her poetic career when but a girl. Several of her poems have been reproduced in literary journals of the East, winning marked attention. Miss Sarah Russell, who writes under the _nom de plume_ of "Hope," is also a poetess of promise; but she is younger to fame than the before-mentioned. Emily B. Spencer may also be mentioned in this connection. Miss Mary E. Cook is an apostle of education, in the church. She is a professional graduate, and has held prominent positions in first-class schools of St. Louis and Chicago. Coming to Utah several years ago, Miss Cook, being a passionate student of ancient history, was attracted by a cursory glance at the Book of Mormon. On a careful perusal of it she was struck with the account therein given of the ancient inhabitants of this continent; and especially was she impressed with the harmony existing between that account and the works of Bancroft and others concerning the ancient races of America. She unhesitatingly pronounced the book genuine. Miss Cook has been instrumental in establishing the system of graded schools in Utah. Her success has been marked, in this capacity, and she is also a rising leader among the women of the church. With her should also be mentioned her sister, Miss Ida Cook, who is now one of the most prominent teachers of the territory. Nor should we omit to mention Orpha Everett, who is another prominent teacher. The ladies are also represented in the historian's office of the church, in the person of a daughter of Apostle Orson Pratt, and Miss Joan M. Campbell. Miss Campbell has been an _attache_ of the historian's office since a mere child. She is a clerk of the Territorial Legislature, and a Notary Public. Mrs. Romania B. Pratt, wife of Parley P. Pratt, Jr., is a medical professor. She is a graduate of the Woman's Medical College, Philadelphia, and is now connected, as a practitioner, with the celebrated water-cure establishment at Elmira, N. Y. Sister Elise Shipp is another Mormon lady now under training for the medical profession in the Woman's Medical College, Pennsylvania. Thus it will be seen that, in the educational and professional spheres, the Mormon women are making a creditable showing. CHAPTER LVI. RETROSPECTION--APOSTOLIC MISSION OF THE MORMON WOMEN--HOW THEY HAVE USED THE SUFFRAGE--THEIR PETITION TO MRS. GRANT--TWENTY-SEVEN THOUSAND MORMON WOMEN MEMORIALIZE CONGRESS. Ere this record be closed, let us review the later acts of these extraordinary women, who have fairly earned the position of apostles to the whole United States. They have pioneered the nation westward, where Providence was directing its course of empire, and now they are turning back upon the elder States of the Union as pioneers of a new civilization. The manifest prophesy of events is, that Utah, in the near future, is going down from the mountains of refuge to the very seat of government, with woman's mission to all America. Very consistently, yet very significantly also, are the women of Utah rising to power and importance in the nation, through woman suffrage and the exercise of the constitutional right of petition. Since the grant of woman suffrage they have exercised the ballot repeatedly in their municipal and territorial elections. Moreover, within that time, they have voted upon the constitution for the "State of Deseret," which will doubtless be substantially the one under which the territory will be admitted into the Union. Female suffrage was one of the planks of that constitution. It will become a part of the organic act of the future State. No Congress will dare to expunge it, for such an attempt would bring a million of the women of America into an organized movement against the Congress that should dare to array itself against this grand charter of woman's freedom. Though Wyoming was the first to pass a woman suffrage bill, which met a veto from its governor, and has experienced a somewhat unhappy history since, the honor of having voted for the greatest measures known in social and political economy rests with the women of Utah. They have taken action upon the very foundation of society-building. Already, therefore, the women of Utah lead the age in this supreme woman's issue; and, if they carry their State into the Union first on the woman suffrage plank, they will practically make woman suffrage a dispensation in our national economy for all the States of the Federal Union. And it will be consistent to look for a female member of Congress from Utah. Let woman be once recognized as a power in the State, as well as in society and the church, and her political rights can be extended according to the public mind. The Mormon women have also fallen back upon the original right of citizens to petition Congress. Their first example of the kind was when they held their grand mass-meetings throughout the territory and memorialized Congress against the Cullom bill. The second was the very remarkable petition to Mrs. Grant. It is here reproduced as a historical unique: "MRS. PRESIDENT GRANT: "_Honored Lady_: Deeming it proper for woman to appeal to woman, we, Latter-day Saints, ladies of Utah, take the liberty of preferring our humble and earnest petition for your kindly and generous aid; not merely that you are the wife of the chief magistrate of this great nation, but we are also induced to appeal to you because of your high personal reputation for nobility and excellence of character. "Believing that you, as all true women should do (for in our estimation every wife should fill the position of counselor to her husband), possess the confidence of and have much influence with his excellency, President Grant, we earnestly solicit the exercise of that influence with him in behalf of our husbands, fathers, sons and brothers, who are now being exposed to the murderous policy of a clique of federal officers, intent on the destruction of our honest, happy, industrious and prosperous people. "We have broken no constitutional law; violated no obligation, either national or sectional; we revere the sacred constitution of our country, and have ever been an order-loving, law-abiding people. "We believe the institution of marriage to have been ordained of God, and therefore subject to his all-wise direction. It is a divine rite, and not a civil contract, and hence no man, unauthorized of God, can legally administer in this holy ordinance. "We also believe in the Holy Bible, and that God did anciently institute the order of plurality of wives, and sanctioned and honored it in the advent of the Saviour of the world, whose birth, on the mother's side, was in that polygamous lineage, as he testified to his servant John, on the Isle of Patmos, saying: 'I am the root and the offspring of David;' and we not only believe, but most assuredly know, that the Almighty has restored the fullness of the everlasting gospel, through the prophet Joseph Smith, and with it the plurality of wives. This we accept as a purely divine institution. With us it is a matter of conscience, knowing that God commanded its practice. "Our territorial laws make adultery and licentiousness penal offences, the breach of which subjects offenders to fine and imprisonment. These laws are being basely subverted by our federal officers, who after unscrupulously wresting the territorial offices from their legitimate incumbents, in order to carry out suicidal schemes, are substituting licentiousness for the sacred order of marriage, and seeking by these measures to incarcerate the most moral and upright men of this territory, and thus destroy the peace and prosperity of this entire community. They evidently design to sever the conjugal, parental and paternal ties, which are dearer to us than our lives. "We appreciate our husbands as highly as it is possible for you, honored madam, to appreciate yours. They have no interests but such as we share in common with them. If they are persecuted, we are persecuted also. If they are imprisoned, we and our children are left unprotected. "As a community we love peace and promote it. Our leaders are peacemakers, and invariably stimulate the people to pacific measures, even when subjected to the grossest injustice. President Brigham Young and several of his associates, all noble and philanthropic gentlemen, are already under indictment to be arraigned, before a packed jury, mostly non-residents, for the crime of licentiousness, than which a more outrageous absurdity could not exist. "Under these cruel and forbidding circumstances, dear madam, our most fervent petition to you is, that through the sympathy of your womanly heart you will persuade the President to remove these malicious disturbers of the peace, or at least that he will stop the disgraceful court proceedings, and send from Washington a committee of candid, intelligent, reliable men, who shall investigate matters which involve the rights of property, perhaps life, and more than all, the constitutional liberties of more than one hundred thousand citizens. "By doing this you will be the honored instrument, in the hands of God, of preventing a foul disgrace to the present administration, and an eternal blot on our national escutcheon. "And your petitioners will ever pray," etc. It is believed that this petition had due weight in accomplishing the dismissal of Judge McKean, which afterward occurred. The third example was still greater. It was a memorial to Congress, by the women of Utah, upon their marriage question, the grant of a homestead right to woman, and for the admission of Utah as a State. It was signed by twenty-six thousand six hundred and twenty-six women of Utah, and was duly presented to both houses of Congress. And these are the acts and examples of enfranchised Mormon women; not the acts and promptings of President Young and the apostles, but of the leaders of the sisterhood. It may be stated, however, that President Young and the apostles approved and blessed their doings; but this confesses much to their honor. How suggestive the question, What if the leading men of every State in the Union should do as much for woman in her mission, instead of setting up barriers in her way? Were such the case, in less than a decade we should see female suffrage established in every State of the federation. CHAPTER LVII. SARAH THE MOTHER OF THE COVENANT--IN HER THE EXPOUNDING OF THE POLYGAMIC RELATIONS OF THE MORMON WOMEN--FULFILMENT OF GOD'S PROMISE TO HER--THE MORMON PARALLEL--SARAH AND HAGAR DIVIDE THE RELIGIOUS DOMINATION OF THE WORLD. Meet we now Sarah the mother of the covenant. In her is incarnated the very soul of patriarchal marriage. In her is the expounding of the patriarchal relations of her Mormon daughters. Sarah, who gave to her husband another wife, that the covenant which the Lord made with him might be fulfilled. O woman, who shall measure thy love? And thus to give thyself a sacrifice for thy love! Thus on the altar ever! It is thy soul-type in nature that makes nature beneficent. Had not nature the soul of woman she had been infinitely selfish; an infinite love had not been born; there had been no Christ; no sacrifice of self, that blessing and joy might come into the world. The story of Sarah is the more touchingly beautiful when we remember that it has its cross. It would be a grievous wrong to Sarah's memory should we forget the sacrifice that her act necessitated, or underestimate that sacrifice. And let us not forget that it was not Abraham who bore that cross, great and good though he was. The sacrifice in the initial of the covenant is a psalm to woman. Keeping in mind the episode of Sarah and Hagar, let us continue the Abrahamic story: "And God said unto Abraham, as for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. "And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her. * * * * * * "And the Lord visited Sarah as he had said, and the Lord did unto Sarah as he had spoken. "For Sarah conceived, and bare Abraham a son in his old age, at the time of which God had spoken to him." The divine story was once familiar; it is now almost forgotten. But it is the living word of God to the Mormon people. Reincarnate in modern times the soul of this vast Abrahamic iliad. Breathe the breath of its genius into a young civilization. A civilization born not in the East, where once was the cradle of empires--where now are their crumbling tombs. A young civilization, born in the revirgined West--the West, where new empires are springing up on the very dust of empires which had expired when Egypt was but a maiden--ere Babylon was a mother--ere Rome was born. Re-utter the word and will of that God who spake to the Hebrew sire on the plains of Mamre; utter it now in the birth and growth of a young Israel in the land of America. Comprehend him in his birth and in his growth. Consider his genius and his covenant. In Abraham of old is the expounding and understanding of the renewed covenant with the latter-day Israel; and in Sarah of old is the expounding and understanding of patriarchal marriage among her Mormon daughters. The Mormon woman is Sarah in the covenant, as she is Eve in the creation and fall. She has appropriated the text of the covenant. She claims her mother Sarah's rights. She invokes her mother Sarah's destiny: "She shall be a mother of nations; kings of people shall be of her." Thus in the mind of the Mormon woman is patriarchal marriage established by her God. Be it confessed that woman was a listener to the Abrahamic promise in the days of Sarah; was she not also a listener in the days of Joseph the prophet? Could the heavens thus speak and woman fail to hear? Could such promises be made and motherhood fail to leap for joy? If she dared to bear the patriarchal cross, was it not because she saw brightly looming in her destiny the patriarchal crown? In this life only the cross--in all the lives to come a crown of glory! The Mormon woman knows nothing of "polygamy" as conceived by the Gentiles. She is constantly declaring this. There is no "many-wife system" in Mormondom. It is patriarchal marriage. There is the destiny of a race in the Mormon woman's vision. For this came she into the world. In her is motherhood supremely exalted, and woman is redeemed from bondage to her husband. Glance at the story of Sarah again. Mark its stupendous import to motherhood. Witness the introduction of polygamy into the Abrahamic family. And, if the wondrous sequel has any meaning, Isaac was the Lord's answering gift to Sarah's act, to fulfil the covenant. And while remembering the sacrifice of Sarah and Hagar let us also remember the compensation. Those two mothers are without parallel in all history. Races and empires came of them. Sarah and Hagar, in their sons Isaac and Ishmael, have divided the world. From Isaac's line was given to the world the Christ; from Ishmael came Mohammed, the prophet of hundreds of millions. Weigh those two mothers, with their sons, their races, and their civilizations. What a weight of empire! What were Egypt and Babylon, compared with Sarah and Hagar? The Abrahamic subject is the most stupendous of all history. That subject has been reincarnated in Mormonism. Its genius and covenants are with the Mormon people; the age is witnessing the results. Patriarchal marriage is one of those results. Sarah is a live character of our times. She will fulfil her destiny. From the courts above the Mormon woman shall look down upon an endless posterity. In the heavens and in the earth shall her generations be multiplied. This is the faith of each Mormon Sarah--each mother of the covenant. This only is her polygamy. CHAPTER LVIII. WOMANHOOD THE REGENERATING INFLUENCE IN THE WORLD--FROM EVE, THE FIRST, TO MARY, THE SECOND EVE--GOD AND WOMAN THE HOPE OF MAN--WOMAN'S APOSTLESHIP--JOSEPH VS. PAUL--THE WOMAN NATURE A PREDICATE OF THE WORLD'S FUTURE. In the beginning religion and nature dwelt together. The book of creation was gospel then. Creation was the only revelation. Motherhood is the first grace of God, manifested through woman. The very name of all things is in the mother: "And Adam called his wife's name Eve; because she was the mother of all living." See in what divine ordinance woman's mission on earth began. The theme of the initial psalm that ascended to the heavens, which listened to catch from earth the first notes of the everlasting harmonies: "I have gotten a man from the Lord!" But the nature of the mother abounded not in Cain. Woman's soul was not manifested in her first-born. It was the strength, and the fierceness, and the selfishness of man that was first brought forth. And Cain was very wroth because of his brother, born with woman's nature, with his mother's gentleness manifested in him. And he "rose up against his brother and slew him." Here is pre-epitomized the coming history of the race. In the savage strength of nature the world began. In the gentleness of woman, which at length prevailed in her sons, civilization dawned. Woman's apostleship as the minister of the "word of God" commenced at the death of Abel. -- Turn we now to Mary, the mother of Christ, to see what kind of man she "hath gotten from the Lord." From the first Eve to the second Eve, to find the grace of woman's nature spreading abroad in her Jesus, for the salvation of the world. Motherhood now in the regeneration. "Hail thou that art highly favored, the Lord is with thee: blessed art thou among women. "And behold thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus." As also note the episode of her meeting with her cousin Elizabeth, the mother of John the Baptist. These mothers were conscious of the salvation to be born of woman. Elizabeth was filled with the Holy Ghost, and blessed the greater mother; and Mary magnified the Lord in psalm, and said: "Behold from henceforth all generations shall call me blessed." We shall yet have to give to the gospel word "regeneration" a very literal meaning. The world must be regenerated, in fact, before much salvation can come unto it; regenerated through the divine nature of woman endowing her sons; and regenerated in her apostolic ministry to the race; which in this age is being so universally acknowledged. The world must be born again. "Except a man be born again, he cannot enter into the kingdom of heaven." Except mankind be regenerated, no Christ can reign with his saints on earth. There is something more than mere figure of speech in this gospel. The generation of mankind began in Cain; the regeneration of mankind began in Christ. The one born with the club; the other endowed with all-conquering love. The scepters of the two creations typed in Cain and Jesus. Jesus was not only the first fruits of the resurrection, but of the regeneration also. And motherhood was (before fatherhood) first with God in this regeneration. Has egotistic man sufficiently cogitated over this fact? And does he fully comprehend the equally significant fact that woman was the first witness and testament of the resurrection? And who began the regeneration of the race? Whose human nature was manifested in the work? The woman's! God's nature in Christ needed no regeneration. Nor did the woman's nature need regeneration, when thus found pure, as in Mary. This is the great fact embodied in the Christ example. As soon may Christianity be wiped out as this fact! What an astounding truth have we in this example--that God and woman have brought forth a perfect creation and an infinite love, in Jesus their Christ. God was the father of Jesus. From him the Holy Ghost. From him the wisdom of the eternities. From him the power to call a legion of angels down to his help, had he so willed it. From him the power to lay down his life and take it up again. From him the power to conquer death and burst the gates of hell. The mother of Jesus--a virgin of the house of David, and not a flaming goddess from the skies. From woman, the love of Jesus for humanity. From her his sympathies for the race. 'Twas she, in her son, who forgave sin; she who bade the sinner go and sin no more; she who wept over Jerusalem as a mother weepeth over her young. And it was woman, in her son, who died upon the cross for the sins of the world! It was not God the father who in Jesus died; not he who passed the dark hour of nature's struggle in the garden; not God who prayed, "Take away this cup from me: nevertheless not what I will, but what thou wilt." 'Twas woman who was left alone on the cross; she, in her son, who cried, "My God! my God! why hast thou forsaken me?" Love is of the woman. That is the great lesson which the human nature of Jesus teaches; and it is that element of her nature which shall save the world. Would we see what will be her teaching when her apostleship comes to prevail in the earth, let us read the sermon of her son on the Mount. Is not that woman's own gospel? Is it not also her philosophy--"If thy brother smite thee on the one cheek turn unto him the other also?" And in this regeneration of the race, in nature and spirit, God and woman are thus seen first alone. Man came not to their help, but they came to the help of man. Here is groundwork indeed for the reconstruction of society, and the remoulding of philosophy! In the past the apostleship of woman has not been fairly granted to her, even among the most civilized nations. But it shall be; and there is the hope of the world. Paul, in the egotism of man's apostleship, commanded, "Let the woman be silent in the church." Yet the church is the type of woman. If she be silent, then will there be but little of saving gospel in the world. If woman's spiritual nature prevail not in the church, then is the church dead. If her faith expires, then is there left but a wretched form of godliness. The prophet Joseph corrected Paul, and made woman a voice in the church, and endowed her with an apostolic ministry. And in the regeneration is the entire significance of Mormon patriarchal marriage. First, woman in her ever blessed office of motherhood; next, in her divine ministry. Is not this according to the example? The chief faith of the Mormon women concerning themselves is that they are called with a holy calling to raise up a righteous seed unto the Lord--a holy nation--a people zealous of good works. The Mormon women have a great truth here. Woman must regenerate the race by endowing it with more of her own nature. She must bring forth a better type of man, to work out with her a better civilization. It is blasphemy against the divine truth of the world's coming redemption, and of woman's mission in it, to scoff at the Mormon women for holding such a faith. Woman shall leaven the earth with her own nature. She shall leaven it in her great office of maternity, and in her apostolic mission. It shall be the lofty prophesy of the coming woman, "Behold from henceforth all nations call me blessed!" CHAPTER LIX. ZION, A TYPE OF "THE WOMAN'S AGE"--THE CULMINATING THEME OF THE POETS OF ISRAEL--THE IDEAL PERSONIFICATION OF THE CHURCH--THE BRIDE--THE COMING EVE. Zion the joy of the whole earth! She who cometh down from heaven, with the anointing of salvation upon her head. The woman of the future, whom the Lord hath chosen! Her type is the church, with the divine nature of the race restored. Zion is coming down to be the spiritual mother of the earth. She shall bruise the serpent's head, in her seed and in her ministry. Now shall woman be not only the mother of the individual Christ, but she shall also be the mother of the universal Christ. "Saviours shall come upon Mount Zion!" The daughters of Zion shall multiply the seed of Christ. There was a beautiful consistency and a deep mystical meaning in the words of the old Jewish prophets when personifying Zion as the woman--the woman of the Lord's choosing, for the earth's joy. They sang of Zion as the woman of the future: "Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice and Israel shall be glad." True, Zion is sometimes spoken of as a city, but always with a mixture of personification. As the Hebrew poets rose to the height of their great subject they symbolized her as a veritable woman, with a ministry in the earth; and chiefly symbolized her as the woman of the future. David, the great psalmist, led the theme, for Zion was his daughter; then glorious Isaiah swelled the volume of earth's epic hymn. What a culmination and personification is this: "For thy Maker is thy husband; the Lord of Hosts is his name; and thy Redeemer the Holy One of Israel; the God of the whole earth shall he be called." This is the very subject of Mary the mother of Jesus. But here enlarged. This is Zion, who shall be mother of many Messiahs, for she shall bring forth many sons, with the anointing of their Lord's spirit upon them, to exalt his reign. "Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitations; for thou shalt bring forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited." 'Tis the divine mission of woman to the race; oracled by lofty souls; her holy apostleship on earth pronounced. She is to be incarnated in a civilization on whose tables shall be written, "Thy Maker is thine husband." The mission of woman could not prevail in the barbaric periods of the race; 'twas man's work to chisel the rocks of the temple. Not even had her time come in the days of Christ, though no one has so distinctly foreshadowed it as he. Paul is not to be unqualifiedly reproached for bidding woman be silent in the church. The time had not then come. Not as potent then as now the thought: "Show me the women of a nation and I will tell thee its civilization." And there is still a deeper meaning in this than the popular thought. How beautifully has Jesus himself kept up the symbols of the coming woman. With him the woman--Zion--becomes the "Lamb's bride:" "Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom." And this was to be in the age "when the Son of Man shall come in his glory, and all the holy angels with him." At his first coming the kingdom of heaven was likened to twelve fishermen--not ten virgins--and he said unto them, "Take up your nets and follow me and I will make you fishers of men." But when the cry shall go forth, "Behold the bridegroom cometh," commotion is to be among the virgins of the earth--the virgins of Zion and the virgins of Babylon. Each will trim their lamps. Each will have their "five wise" and "five foolish." Every one will have her familiar spirit. But the God of Israel will send his spirit to inspire Zion, for her Maker is her husband. And the daughters of Zion shall trim their lamps to go forth to meet the bridegroom, who is the Lamb of God. The age of Messiah's coming is the woman's age! or there is no sense in the utterances of prophesy, nor meaning in the most beautiful parables of Christ. And this is the woman's age! All humanity is proclaiming it! The women of the age are obeying the impulses of the age. Do they know what those impulses mean? They have heard the cry, and have come forth. Do they comprehend what that cry has signified?--"Behold, the bridegroom cometh; go ye out to meet him!" Unwittingly they are testing the Scriptures, and proving that the coming of Messiah is the crowning truth of the world. However, the five wise virgins of Zion are coming forth in faith. They are not unwittingly fulfilling their Lord's word. They have interpreted the cry, and are trimming their lamps. Man may as well attempt to throw back the ocean with the hollow of his hand, or put out the sun with the breath of his command, as to attempt to defeat the oncoming of "woman's hour." Let the God of humanity be praised for this; for did not the virgins come out at this eleventh hour, the fishermen might go again to their nets, and let the midnight pass, and earth take the consequence. But how wondrously are the divine themes of earth's grace from God revealed. Down through the ages they came as echoes mellowed into more celestial tones. Creation begins again! Zion--the New Jerusalem--is the Lamb's bride. She is the coming Eve. "And I saw a new heaven and a new earth, for the first heaven and the first earth were passed away. * * * "And I John saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. "And there came unto me one of the seven angels * * * saying, come hither, I will shew thee the bride, the Lamb's wife. "And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of many thunderings, saying Alleluia: for the Lord God Omnipotent reigneth. "Let us be glad and rejoice, and give honor to him: for the marriage supper of the Lamb is come, and his wife hath made herself ready. "And he saith unto me, write, Blessed are they which are called unto the marriage supper of the Lamb." Surely there is a glorious prophesy and a sublime truth, hallelujahed from the ages down, in this proclamation of the woman's mission at the hour of the Lord's coming. The lives of the Mormon women are as a testament to the age. The very character which their church has taken, as the literal Zion of the latter days, shall soon be recognized as the symbol of the hour. And the virgins in every land shall hear the cry, "Behold, the bridegroom cometh; go ye out to meet him!" CHAPTER LX. TERRIBLE AS AN ARMY WITH BANNERS--FIFTY THOUSAND WOMEN WITH THE BALLOT--THEIR GRAND MISSION TO THE NATION--A FORESHADOWING OF THE FUTURE OF THE WOMEN OF MORMONDOM. "Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?" The Daughter of Zion! Fifty thousand daughters of Zion! Each with her banner! Her banner, female suffrage! It is the great battle of woman for woman's rights. The Lord of Hosts is with her. The rights of the women of Zion, and the rights of the women of all nations. Her battle-field: America first; the great world next. And the God of Israel is in the controversy. -- The chiefest right of woman is in the shaping and settlement of the marriage question. The voice of civilization well enunciates this supreme doctrine. To commit this all-sacred matter to a congress of politicians, or to leave it to the narrow exactitude of the law-making department, is as barbaric as any monstrous thing the imagination can conceive. Not ruder was it in the warlike founders of Rome to seize the virgins as spoil, and make them wives to accomplish their empire-founding ambitions, than for a congress of American legislators to seize and prostitute the marriage question to their own political ends and popularity. Can there be any doubt that the men of Washington have seized polygamy for their own ends? And are these men of the parliamentary Sodom of modern times the proper persons to decide the marriage question? Will woman allow her sanctuary to be thus invaded and her supremest subject thus defiled? If there is anything divine in human affairs it is marriage, or the relations between man and woman. Here love, not congressional law, must be the arbitrator. Here woman, not man, must give consent. It is the divine law of nature, illustrated in all civilized examples. What is not thus is barbaric. Woman is chief in the consents of marriage. It is her right, under God her father and God her mother, to say to society what shall be the relations between man and woman--hers, in plain fact, to decide the marriage question. The women of Mormondom have thus far decided on the marriage order of the patriarchs of Israel; for they have the Israelitish genius and conception of the object of man's creation. In the everlasting covenant of marriage they have considered and honored their God-father and God-mother. In turn, the Gentile woman must decide the marriage question for herself. The law of God and nature is the same to her. The question still is the woman's. She can decide with or without God, as seemeth her best; but the Mormon woman has decided upon the experience and righteousness of her Heavenly Father and her Heavenly Mother. A certain manifest destiny has made the marriage problem the supreme of Mormonism. How suggestive, in this view, is the fact that Congress, by special legislation, has made polygamy the very alpha and omega of the Mormon problem. The Mormon women, therefore, must perforce of circumstances, by their faith and action greatly influence the future destiny of Mormonism. The enfranchisement of the Mormon women was suggested by the country, to give them the power to rule their own fate and to choose according to their own free will. Nothing but their free will can now prevail. Their Legislature enfranchised them--gave them the power absolute, not only to determine their own lives, but to hold the very destiny of Utah. If it was Brigham Young who gave to them that unparalleled power, no matter what should be declared by the enemy as his motive, then has he done more for woman than any man living. But Mormon apostles and representatives executed this grand charter of woman's rights; and George Q. Cannon's noble declaration at the time--that the charter of female suffrage ought to be extended to the entire republic--is deserving the acclamations of the women of America. New civilizations are the chiefest boons of humanity. Never was a new civilization more needed than now, for in the last century the world has rushed over the track-way of a thousand years. A train dashing forward at the rate of one hundred miles an hour would not be in more danger than will soon be society, unless a safety-valve--a new civilization--is opened. This is the woman's age. The universal voice of society proclaims the fact. Woman must, therefore, lay the corner-stone of the new civilization. Her arm will be most potent in rearing the glorious structure of the future. Man cannot prevent it, for in it is a divine intending. There is a providence in the very attitude of the Mormon women. The prophesy is distinctly pronounced in the whole history of their lives, that they shall be apostolic to the age. A new apostleship is ever innovative. The Mormon women have established an astounding innovation in polygamy. It has been infinitely offensive. So much the better! For it has made a great noise in the world, and has shaken the old and rotten institutions of Christendom. That shaking was not only inevitable, but necessary, before a new civilization. -- We have seen the daughters of Zion, with her sons, establish their institutions upon the foundation of new revelation. We have seen them rearing temples to the august name of the God of Israel. We have seen their matchless faith, their devotion, their heroism. We have seen them, because of their fidelity to their religion, driven from city to city and from State to State. We have seen them in the awful hour of martyrdom. We have seen them in the exodus of modern Israel from Gentile civilization, following their Moses. The daughters of Zion were going up to the chambers of the mountains, to hide from the oppressor till the day of their strength. Their banners were then their pioneer whips. Their banner now is female suffrage--on it inscribed, "Woman's Rights! in the name of the God of Israel!" Fifty thousand of the daughters of Zion! Each with her banner! We have seen them on the cross, with their crown of thorns. We _shall_ see them on their throne, with their crown of glory. In this is divine and everlasting justice. They have sown in tears they shall reap in gladness. With their pioneer whips in their hands they came up to the chambers of refuge, as exiles. With the scepter of woman's rights, they will go down as apostles to evangelize the nation. "Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?" The Daughter of Zion! 
7066	----	UNDER THE PROPHET IN UTAH The National Menace of a Political Priestcraft By Frank J. Cannon Formerly United States Senator from Utah and Harvey J. O'Higgins Author "The Smoke-Eaters," "Don-a-Dreams," etc. Contents Chapter Note Introduction Foreword I In the Days of the Raid II On a Mission to Washington III Without a Country IV The Manifesto V On the Road to Freedom VI The Goal--and After VII The First Betrayals VIII The Church and the Interests IX At the Crossways X On the Downward Path XI The Will of the Lord XII The Conspiracy Completed. XIII The Smoot Exposure XIV Treason Triumphant XV The Struggle for Liberty XVI The Price of Protest XVII The New Polygamy XVIII The Prophet of Mammon XIX The Subjects of the Kingdom XX Conclusion Note When Harvey J. O'Higgins was in Denver, in the spring of 1910, working with Judge Ben B. Lindsey on the manuscript of "The Beast and the Jungle," for Everybody's Magazine, he met the Hon. Frank J. Cannon, formerly United States Senator from Utah, and heard from him the story of the betrayal of Utah by the present leaders of the Mormon Church. This story the editor of Everybody's Magazine commissioned Messrs. Cannon and O'Higgins to write. They worked on it for a year, verifying every detail of it from government reports, controversial pamphlets, Mormon books of propaganda, and the newspaper files of current record. It ran through nine numbers of the magazine, and not so much as a successful contradiction was ever made of one of the innumerable incidents or accusations that it contains. It is here published in book form at somewhat greater length than the magazine could print it. It is a joint work, but the autobiographic "I" has been used throughout, because it is Mr. Cannon's personal narrative of his personal experience. Introduction This is the story of what has been called "the great American despotism." It is the story of the establishment of an absolute throne and dynasty by one American citizen over a half-million others. And it is the story of the amazing reign of this one man, Joseph F. Smith, the Mormon Prophet, a religious fanatic of bitter mind, who claims that he has been divinely ordained to exercise the awful authority of God on earth over all the affairs of all mankind, and who plays the anointed despot in Utah and the surrounding states as cruelly as a Sultan and more securely than any Czar. To him the Mormon people pay a yearly tribute of more than two million dollars in tithes; and he uses that income, to his own ends, without an accounting. He is president of the Utah branch of the sugar trust, and of the local incorporation's of the salt trust; and he supports the exaction's of monopoly by his financial absolutism, while he defends them from competition by his religious power of interdict and excommunication. He is president of a system of "company stores," from which the faithful buy their merchandise; of a wagon and machine company from which the Mormon farmers purchase their vehicles and implements; of life-insurance and fire-insurance companies, of banking institutions, of a railroad, of a knitting company, of newspapers, which the Mormon people are required by their Church to patronize, and through which they are exploited, commercially and financially, for the sole profit of the sovereign of Utah and his religious court. He is the political Boss of the state, delivering the votes of his people by revelation of the Will of God, practically appointing the United States Senators from Utah--as he practically appoints the marshals, district attorneys, judges, legislators, officers and administrators of law throughout his "Kingdom of God on Earth"--and ruling the non-Mormons of Utah, as he rules his own people, by virtue of his political and financial partnership with the great "business interests" that govern and exploit this nation, and his Kingdom, for their own gain, and his. He lives, like the Grand Turk, openly with five wives, against the temporal law of the state, against the spiritual law of his Kingdom, and in violation of his own solemn covenant to the country--which he gave in 1890, in order to obtain amnesty for himself from criminal prosecution and to help Utah obtain the powers of statehood which he has since usurped. He secretly preaches a proscribed doctrine of polygamy as necessary to salvation; he publicly denies his own teaching, so that he may escape responsibility for the sufferings of the "plural wives" and their unfortunate children, who have been betrayed by the authority of his dogma. And these women, by the hundreds, seduced into clandestine marriage relations with polygamous elders of the Church, unable to claim their husbands--even in some cases disowning their children and teaching these children to deny their parents--are suffering a pitiful self-immolation as martyrs to the religious barbarism of his rule. Demanding unquestioning obedience in all things, as the "mouthpiece of the Lord," and "sole vice-regent of God on Earth," he enforces his demands by his religious, political and financial control of the faith, the votes and the property of his fellow-citizens. He is at once--as the details of this story show--"the modern 'money king,' the absolute political Czar, the social despot and the infallible Pope of his Kingdom." Ex-Senator Cannon not only exposes but accounts for and explains the conditions that have made the Church-controlled government of Utah less free, less of a democracy, a greater tyranny and more of a disgrace to the nation than ever the corporation rule of Colorado was in the darkest period of the Cripple Creek labor war. He shows the enemies of the republic encouraging and profiting by the shame of Utah as they supported and made gain of Colorado's past disgrace. He shows the piratical "Interests," at Washington, sustaining, and sustained by, the misgovernment of Utah, in their campaign of national pillage. He shows that the condition of Utah today is not merely a local problem; that it affects and concerns the people of the whole country; that it can only be cured with their aid. The outside world has waited many years to hear the truth about the Mormons; here it is--told with sympathy, with affection, by a man who steadfastly defended and fought for the Mormon people when their present leaders were keeping themselves carefully inconspicuous. The Mormon system of religious communism has long been known as one of the most interesting social experiments of modern civilization; here is an intimate study of it, not only in its success but in the failure that has come upon it from the selfish ambitions of its leaders. The power of the Mormon hierarchy has been the theme of much imaginative fiction; but here is a story of church tyranny and misgovernment in the name of God, that outrages the credibilities of art. That such a story could come out of modern America--that such conditions could be possible in the democracy today--is an amazement that staggers belief. II Hon. Frank J. Cannon is the son of George Q. Cannon of Utah, who was First Councillor of the Mormon Church from 1880 to 1901. After the death of Brigham Young, George Q. Cannon's diplomacy saved the Mormon communism from destruction by the United States government. It was his influence that lifted the curse of polygamy from the Mormon faith. Under his leadership Utah obtained the right of statehood; and his financial policies were establishing the Mormon people in industrial prosperity when he died. In all these achievements the son shared with his father, and in some of them--notably in the obtaining of Utah's statehood--he had even a larger part than George Q. Cannon himself. When the Mormon communities, in 1888, were being crushed by proscription and confiscation and the righteous bigotries of Federal officials, Frank J. Cannon went to Washington, alone--almost from the doors of a Federal prison--and, by the eloquence of his plea for his people, obtained from President Cleveland a mercy for the Mormons that all the diplomacies of the Church's politicians had been unable to procure. Again, in 1890, when the Mormons were threatened with a general disfranchisement by means of a test oath, he returned to Washington and saved them, with the aid of James G. Blame, on the promise that the doctrine and practice of polygamy were to be abandoned by the Mormon Church; and he assisted in the promulgation and acceptance of the famous "manifesto" of 1890, by which the Mormon Prophet, as the result of a "divine revelation," withdrew the doctrine of polygamy from the practice of the faith. He organized the Republican party in Utah, and led it in the first campaigns that divided the people of the territory on the lines of national issues and freed them from the factions of a religious dispute. He delivered to Washington the pledges of the Mormon leaders, by which the emancipation of their people from hierarchical domination was promised and the right of statehood finally obtained. He was elected the first United States Senator from Utah, against the unwilling candidacy of his own father, when the intrigues of the Mormon priests pitted the father against the son and violated the Church's promise of non-interference in politics almost as soon as it had been given. It was his voice, in the Senate, that helped to reawaken the national conscience to the crimes of Spanish rule in Cuba, when the "financial interests" of this country were holding the government back from any interference in Cuban affairs. He was one of the leaders in Washington of the first ill-fated "Insurgent Republican" movement against the control of the Republican party by these same piratical "interests;" and he was the only Republican Senator who stood to oppose them by voting against the iniquitous Dingley tariff bill of 1897. He delivered the speech of defiance at the Republican national convention of 1896, when four "Silver Republican" Senators led their delegations out of that convention in revolt. And by all these acts of independence he put himself in opposition to the politicians of the Mormon Church, who were allying themselves with Hanna and Aldrich, the sugar trust, the railroad lobby, and the whole financial and commercial Plunderbund in politics that has since come to be called "The System." He returned to Utah to prevent the sale of a United States Senatorship by the Mormon Church; and, though he was himself defeated for re-election, he helped to hold the Utah legislature in a deadlock that prevented the selection of a successor to his seat. He fought to compel the leaders of the Church to fulfill the pledges which they had authorized him to give in Washington when statehood was being obtained. After his father's death, when these pledges began to be openly violated, he directed his attack particularly against Joseph F. Smith, the new President of the Church, who was principally responsible for the Church's breach of public faith. Through the columns of the Salt Lake Tribune he exposed the treasonable return to the practice of polygamy which Joseph F. Smith had secretly authorized and encouraged. He opposed the election of Apostle Reed Smoot to the United States Senate, as a violation of the statehood pledges. He criticized the financial absolutism of the Mormon Prophet, which Smith was establishing in partnership with "the Plunderbund." He was finally excommunicated and ostracized, by his father's successors in power, for championing the political and social liberties of the Mormon people whom he had helped to save from destruction and whose statehood sovereignty he had so largely obtained. When the partnership of the Church and "the Interests" prevented the expulsion of Apostle Smoot from the Senate, Senator Cannon withdrew from Utah, convinced that nothing could be done for the Mormons so long as the national administration sustained the sovereignty of the Mormon kingdom as a co-ordinate power in this Republic. For the last few years he has been a newspaper editor in Denver, Colorado--on the Denver Times and the Rocky Mountain News--helping the reform movement in Colorado against the corporation control of that state, and waiting for the opportunity to renew his long fight for the Mormon people. In the following narrative he returns to that fight. In fulfillment of a promise made before he left Utah--and seeing now, in the new "insurgency," the hope of freeing Utah from slavery to "the System"--he here addresses himself to the task of exposing the treasons and tyrannies of the Mormon Prophet and the consequent miseries among his people. In the course of his exposition, he gives a most remarkable picture of the Mormon people, patient, meek, and virtuous, "as gentle as the Quakers, as staunch as the Jews." He introduces the world for the first time to the conclaves of the Mormon ecclesiasts, explains the simplicity of some of them, the bitterness of others, the sincerity of almost all--illuminating the dark places of Church control with the understanding of a sympathetic experience, and bringing out the virtues of the Mormon system as impartially as he exposes its faults. He traces the degradation of its communism, step by step and incident by incident, from its success as a sort of religious socialism administered for the common good to its present failure as a hierarchical capitalism governed for the benefit of its modern "Prophet of Mammon" at the expense of the liberty, the happiness, and even the prosperity, of its victims. For the first time in the history of the Mormon Church, there has arrived a man who has the knowledge and the inclination to explain it. He does this fearlessly, as a duty, and without any apologies, as a public right. "He is not, and never has been an official member of the Church, in any sense or form," Joseph F. Smith, as President of the Church, testified concerning him, at Washington in 1904; and though this statement is one of the inspired Prophet's characteristic perversions of the truth, it covers the fact that Senator Cannon has always opposed the official tyrannies of the hierarchs. The present Mormon leaders accepted his aid in freeing Utah, well aware of his independence. They profited by his success with a more or less doubtful gratitude. They betrayed him promptly--as they betrayed the nation and their own followers--as soon as they found themselves in a position safely to betray. In this book he merely continues an independence which he has always maintained, and replies to secret and personal treason with a public criticism, to which he has never hesitated to resort. He begins his story with the year 1888, and devotes the first chapters to a depiction of the miseries of the Mormon people in the unhappy days of persecution. He continues with the private details of the confidential negotiations in Washington and the secret conferences in Salt Lake City by which the Mormons were saved. He gives the truth about the political intrigues that accompanied the grant of Utah's statehood, and he relates, pledge by pledge, the covenants then given by the Mormon leaders to the nation and since treasonably violated and repudiated by them. He explains the progress of this repudiation with an intimate "inside" knowledge of facts which the Mormon leaders now deny. And he exposes the horror of conditions in Utah today as no other man in America could expose them--for his life has been spent in combating the influences of which these conditions are the result; and he understands the present situation as a doctor understands the last stages of a disease which he has been for years vainly endeavoring to check. But aside from all this--aside from his exposure of the Mormon despotism, his study of the degradation of a modern community, or his secret history of the Church's dark policies in "sacred places"--he relates a story that is full of the most astonishing curiosities of human character and of dramatic situations that are almost mediaeval in their religious aspects. He goes from interviews with Cleveland or Blame to discuss American politics with men who believe themselves in direct communication with God--who talk and act like the patriarchs of the Old Testament--who accept their own thoughts as the inspiration of the Holy Ghost, and deliver their personal decisions, reverently, as the Will of the Lord. He shows men and women ready to suffer any martyrdom in defense of a doctrine of polygamy that is a continual unhappiness and cross upon them. He depicts the social life of the most peculiar sect that has ever lived in a Western civilization. He writes--unconsciously, and for the first time that it has ever been written--the naive, colossal drama of modern Mormonism. H. J. O'H. Forward On the fourth day of January, 1896, the territory of Utah was admitted to statehood, and the proscribed among its people were freed to the liberties of American citizenship, upon the solemn covenant of the leaders of the Mormon Church that they and their followers would live, thereafter, according to the laws and institutions of the nation of which they were allowed to become a part. And that gracious settlement of upwards of forty years of conflict was negotiated through responsible mediators, was endorsed by the good faith of the non-Mormons of Utah, and was sealed by a treaty convention in which the high contracting parties were the American Republic and the "Kingdom of God on Earth." I propose, in this narrative, to show that the leaders of the Mormon Church have broken their covenant to the nation; that they have abused the confidence of the Gentiles of Utah and betrayed the trust of the people under their power, by using that power to prevent the state of Utah from becoming what it had engaged to become. I propose to show that the people of Utah, upraised to freedom by the magnanimity of the nation, are being made to appear traitorous to the generosity that saved them; that the Mormons of Utah are being falsely misled into the peculiar dangers from which they thought they had forever escaped; that the unity, the solidarity, the loyalty of these fervent people is being turned as a weapon of offense against the whole country, for the greater profit of the leaders and the aggrandizement of their power. I undertake, in fact, in this narrative, to expose and to demonstrate what I do believe to be one of the most direful conspiracies of treachery in the history of the United States. Not that I have anything in my heart against the Mormon people! Heaven forbid! I know them to be great in their virtues, wholesome in their relations, capable of an heroic fortitude, living by the tenderest sentiments of fraternity, as gentle as the Quakers, as staunch as the Jews. I think of them as a man among strangers thinks of the dearness of his home. I am bound to them in affection by all the ties of life. The smiles of neighborliness, the greetings of friends, all the familiar devotion of brothers and sisters, the love of the parents who held me in their arms by these I know them as my own people, and by these I love them as a good people, as a strong people, as a people worthy to be strong and fit to be loved. But it is even through their virtue and by their very strength that they are being betrayed. A human devotion--the like of which has rarely lived among the citizens of any modern state--is being directed as an instrument of subjugation against others and held as a means of oppression upon the Mormons themselves. Noble when they were weak, they are being led to ignoble purpose now that they have become strong. Praying for justice when they had no power, now that they have gained power it is being abused to ends of injustice. Their leaders, reaching for the fleshpots for which these simple-hearted devotees have never sighed, have allied themselves with all the predaceous "interests" of the country and now use the superhuman power of a religious tyranny to increase the dividends of a national plunder. In the long years of misery when the Mormons of Utah were proscribed and hunted, because they refused to abandon what was to them, at that, time, a divine revelation and a confirmed article of faith, I sat many times in the gallery of the Senate in Washington, and heard discussed new measures of destruction against these victims of their own fidelity, and felt the dome above me impending like a brazen weight of national resentment upon all our heads. When, a few years later, I stood before the President's desk in the Senate chamber, to take my oath of office as the representative of the freed people of Utah in the councils of the nation, I raised my eyes to my old seat of terror in the gallery, and pledged myself, in that remembrance, never to vote nor speak for anything but the largest measure of justice that my soul was big enough to comprehend. By such engagement I write now, bound in a double debt of obligation to the nation whose magnanimity then saved us and to the people whom I humbly helped to save. Frank J. Cannon. UNDER THE PROPHET IN UTAH Chapter I. In the Days of the Raid About ten o'clock one night in the spring of 1888, I set out secretly, from Salt Lake City, on a nine-mile drive to Bountiful, to meet my father, who was concealed "on the underground," among friends; and that night drive, with its haste and its apprehension, was so of a piece with the times, that I can hardly separate it from them in my memory. We were all being carried along in an uncontrollable sweep of tragic events. In a sort of blindness, like the night, unable to see the nearest fork of the road ahead of us, we were being driven to a future that held we knew not what. I was with my brother Abraham (soon to become an apostle of the Mormon Church), who had himself been in prison and was still in danger of arrest. And there is something typical of those days in the recollection I have of him in the carriage: silent, self-contained, and--when he talked--discussing trivialities in the most calm way in the world. The whole district was picketed with deputy marshals; we did not know that we were not being followed; we had always the sense of evading patrols in an enemy's country. But this feeling was so old with us that it had become a thing of no regard. There was something even more typical in the personality of our driver--a giant of a man named Charles Wilcken--a veteran of the German army who had been decorated with the Iron Cross for bravery on the field of battle. He had come to Utah with General Johnston's forces in 1858, and had left the military service to attach himself to Brigham Young. After Young's death, my father had succeeded to the first place in his affections. He was an elder of the Church; he had been an aristocrat in his own country; but he forgot his every personal interest in his loyalty to his leaders, and he stood at all times ready to defend them with his life--as a hundred thousand others did!--for, though the Mormons did not resist the processes of law for themselves, except by evasion, they were prepared to protect their leaders, if necessary, by force of arms. With Wilcken holding the reins on a pair of fast horses at full speed, we whirled past the old adobe wall (which the Mormons had built to defend their city from the Indians) and came out into the purple night of Utah, with its frosty starlight and its black hills--a desert night, a mountain night, a night so vast in its height of space and breadth of distance that it seemed natural it should inspire the people that breathed it with freedom's ideals of freedom and all the sublimities of an eternal faith. And those people--! A more despairing situation than theirs, at that hour, has never been faced by an American community. Practically every Mormon man of any distinction was in prison, or had just served his term, or had escaped into exile. Hundreds of Mormon women had left their homes and their children to flee from the officers of law; many had been behind prison bars for refusing to answer the questions put to them in court; more were concealed, like outlaws, in the houses of friends. Husbands and wives, separated by the necessities of flight, had died apart, miserably. Old men were coming out of prison, broken in health. A young plural wife whom I knew--a mere girl, of good breeding, of gentle life--seeking refuge in the mountains to save her husband from a charge of "unlawful cohabitation," had had her infant die in her arms on the road; and she had been compelled to bury the child, wrapped in her shawl, under a rock, in a grave that she scratched in the soil with a stick. In our day! In a civilized state! By Act of Congress, all the church property in excess of $50,000 had been seized by the United States marshal, and the community faced the total loss of its common fund. Because of some evasions that had been attempted by the Church authorities--and the suspicion of more such--the marshal had taken everything that he could in any way assume to belong to the Church. Among the Mormons, there was an unconquerable spirit of sanctified lawlessness, and, among the non-Mormons, an equally indomitable determination to vindicate the law. Both were, for the most part, sincere. Both were resolute. And both were standing in fear of a fatal conflict, which any act of violence might begin. Moreover, the Mormons were being slowly but surely deprived of all civil rights. All polygamists had been disfranchised by the bill of 1882, and all the women of Utah by the bill of 1887. The Governor of the territory was appointed by Federal authority, so was the marshal, so were the judges, so were the United States Commissioners who had co-ordinate jurisdiction with magistrates and justices of the peace, so were the Election Commissioners. But the Mormons still controlled the legislature, and though the Governor could veto all legislation he could initiate none. For this reason it had been frequently proposed that the President should appoint a Legislative Council to take the place of the elected legislature; and bills were being talked of in Congress to effect a complete disfranchisement of the whole body of the Mormon people by means of a test oath. I did not then believe, and I do not now, that the practice of polygamy was a thing which the American nation could condone. But I knew that our people believed in it as a practice ordained, by a revelation from God, for the salvation of the world. It was to them an article of faith as sacred as any for which the martyrs of any religion ever died; and it seemed that the nation, in its resolve to vindicate the supremacy of civil government, was determined to put them to the point of martyrdom. It was with this prospect before us that we drove, that night, up the Salt Lake valley, across a corner of the desert, to the little town of Bountiful; and as soon as we arrived among the houses of the settlement, a man stepped out into the road, from the shadows, and stopped us. Wilcken spoke to him. He recognized us, and let us pass. As we turned into the farm where my father was concealed, I saw men lurking here and there, on guard, about the grounds. The house was an old-fashioned adobe farm-house; the windows were all dark; we entered through the kitchen. And I entered, let me say, with the sense that I was about to come before one of the most able among men. To those who knew George Q. Cannon I do not need to justify that feeling. He was the man in the hands of whose sagacity the fate of the Mormons at that moment lay. He was the First Councillor of the Church, and had been so for years. For ten years in Congress, he had fought and defeated the proscriptive legislation that had been attempted against his people; and Senator Hoar had said of him, "No man in Congress ever served a territory more ably." He had been the intimate friend of Randall and Blame. As a missionary in England he had impressed Dickens, who wrote of him in "An Uncommercial Traveller." The Hon. James Bryce had said of him: "He was one of the ablest Americans I ever met." An Englishman, well-educated, a linguist, an impressive orator, a persuasive writer, he had lived a life that was one long incredible adventure of romance and almost miraculous achievement. As a youth he had been sent by the Mormon leaders to California to wash out gold for the struggling community; and he had sent back to Utah all the proceeds of his labor, living himself upon the crudest necessaries of life. As a young man he had gone as a Mormon missionary to the Hawaiian Islands, and finding himself unable to convert the whites he had gone among the natives--starving, a ragged wanderer--and by simple force of personality he had made himself a power among them; so that in later years Napella, the famous native leader, journeyed to Utah to consult with him upon the affairs of that distressed state, and Queen Liluokalani, deposed and in exile, appealed to him for advice. He had edited and published a Mormon newspaper in San Francisco; and he had long successfully directed the affairs of the publishing house in Salt Lake City which he owned. He was a railroad builder, a banker, a developer of mines, a financier of a score of interests. He combined the activities of a statesman, a missionary, and a man of business, and seemed equally successful in all. But none of these things--nor all of them--contained the total of the man himself. He was greater than his work. He achieved by the force of a personality that was more impressive than its achievements. If he had been royalty, he could not have been surrounded with a greater deference than he commanded among our people. A feeling of responsibility for those dependent on him, such as a king might feel, added to a sense of divine guidance that gave him the dignity of inspiration, had made him majestical in his simple presence; and even among those who laughed at divine inspiration and scorned Mormonism as the *Uitlander scorned the faith of the Boer, his sagacity and his diplomacy and his power to read and handle men made him as fearfully admired as any Oom Paul in the Transvaal. When I entered the low-ceilinged, lamplit room in which he sat, he rose to meet me, and all rose with him, like a court. He embraced me without effusion, looking at me silently with his wise blue eyes that always seemed to read in my face--and to check up in his valuation of me--whatever I had become in my absence from his regard. He had a countenance that at no time bore any of the marks of the passions of men; and it showed, now, no shadow of the tribulations of that troubled day. His forehead was unworried. His eyes betrayed none of the anxieties with which his mind must have been busied. His expression was one of resolute stern contentment with all things--carrying the composure of spirit which he wished his people to have. If I had been agitated by the urgency of his summons to me, and he had wished to allay my anxiety at once, the sight of his face, as he looked at me, would have been reassurance enough. At a characteristic motion of the hand from him, the others left us. We sat down in the "horsehair" chairs of a well-to-do farmer's parlor--furnished in black walnut, with the usual organ against one wall, and the usual marble-topped bureau against the other. I remember the "store" carpet, the mortuary hair-wreaths on the walls, the walnut-framed lithographs of the Church authorities and of the angel Moroni with "the gold plates;" and none of these seem ludicrous to me to remember. They express, to me, in the recollection, some of the homely and devout simplicity of the people whose community life this man was to save. He talked a few minutes, affectionately, about family matters, and then--straightening his shoulders to the burden of more gravity--he said: "I have sent for you, my son, to see if you cannot find some way to help us in our difficulties. I have made it a matter of prayer, and I have been led to urge you to activity. You have never performed a Mission for the Church, and I have sometimes wondered if you cared anything about your religion. You have never obeyed the celestial covenant, and you have kept yourself aloof from the duties of the priesthood, but it may have been a providential overruling. I have talked with some of the brethren, and we feel that if relief does not soon appear, our community will be scattered and the great work crushed. The Lord can rescue us, but we must put forth our own efforts. Can you see any light?" I replied that I had already been in Washington twice, on my own initiative, conferring with some of his Congressional friends. "I am still," I said, "of the opinion I expressed to you and President Taylor four years ago. Plural marriage must be abandoned or our friends in Washington will not defend us." Four years before, when I had offered that opinion, President Taylor had cried out: "No! Plural marriage is the will of God! It's apostasy to question it!" And I paused now with the expectation that my father would say something of this sort. But, as I was afterwards to observe, it was part of his diplomacy, in conference, to pass the obvious opportunity of replying, and to remain silent when he was expected to speak, so that he might not be in the position of following the lead of his opponent's argument, but rather, by waiting his own time, be able to direct the conversation to his own purposes. He listened to me, silently, his eyes fixed on my face. "Senator Vest of Missouri," I went on, "has always been a strong opponent of what he considered unconstitutional legislation against us, but he tells me he'll no longer oppose proscription if we continue in an attitude of defiance. He says you're putting yourselves beyond assistance, by organized rebellion against the administration of the statutes." And I continued with instances of others among his friends who had spoken to the same purpose. When I had done, he took what I had said with a gesture that at once accepted and for the moment dismissed it; and he proceeded to a larger consideration of the situation, in words which I cannot pretend to recall, but to an effect which I wish to outline--because it not only accounts for the preservation of the Mormon people from all their dangers, but contains a reason why the world might have wished to see them preserved. The Mormons at this time had never written a line on social reform--except as the so-called "revelations" established a new social order--but they had practiced whole volumes. Their community was founded on the three principles of co-operation, contribution, and arbitration. By co-operation of effort they had realized that dream of the Socialists, "equality of opportunity"--not equality of individual capacity, which the accidents of nature prevent, but an equal opportunity for each individual to develop himself to the last reach of his power. By contribution by requiring each man to give one-tenth of his income to a common fund--they had attained the desired end of modern civilization, the abolition of poverty, and had adjusted the straps of the community burden to the strength of the individual to bear it. By arbitration, they had effected the settlement of every dispute of every kind without litigation; for their High Councils decided all sorts of personal or neighborhood disputes without expense of money to the disputants. The "storehouse of the Lord" had been kept open to fill every need of the poor among "God's people," and opportunities for self help had been created out of the common fund, so that neither unwilling idleness nor privation might mar the growth of the community or the progress of the individual. But Joseph Smith had gone further. Daring to believe himself the earthly representative of Omnipotence, whose duty it was to see that all had the rights to which he thought them entitled, and assuming that a woman's chief right was that of wifehood and maternity, he had instituted the practice of plural marriage, as a "Prophet of God," on the authority of a direct revelation from the Almighty. It was upon this rock that the whole enterprise, the whole experiment in religious communism, now threatened to split. Not that polygamy was so large an incident in the life of the community--for only a small proportion of the Mormons were living in plural marriage. And not that this practice was the cardinal sin of Mormonism--for among intelligent men, then as now, the great objection to the Church was its assumption of a divine authority to hold the "temporal power," to dictate in politics, to command action and to acquit of responsibility. But polygamy was the offense against civilization which the opponents of Mormonism could always cite in order to direct against the Church the concentrated antagonism of the governments of the Western world. And my father, in authorizing me to proceed to Washington as a sort of ambassador of the Church, evidently wished to impress upon me the larger importance of the value of the social experiment which the Mormons had, to this time, so successfully advanced. "It would be a cruel waste of human effort," he said, "if, after having attained comfort in these valleys--established our schools of art and science--developed our country and founded our industries--we should now be destroyed as a community, and the value of our experience lost to the world. We have a right to survive. We have a duty to survive. It would be to the profit of the nation that we should survive." But in order to survive, it was necessary to obtain some immediate mitigation of the enforcement of the laws against us. The manner in which they were being enforced was making compromise impossible, and the men who administered them stood in the way of getting a favorable hearing from the powers of government that alone could authorize a compromise. It was necessary to break this circle; and my father went over the names of the men in Washington who might help us. I could marvel at his understanding of these men and their motives, but we came to no plan of action until I spoke of what had been with me a sort of forlorn hope that I might appeal to President Cleveland himself. My father said thoughtfully: "What influence could you, a Republican, have with him? It's true that your youth may make an appeal--and the fact that you're pleading for your relatives, while not yourself a polygamist. But he would immediately ask us to abandon plural marriage, and that is established by a revelation from God which we cannot disregard. Even if the Prophet directed us, as a revelation from God, to abandon polygamy, still the nation would have further cause for quarrel because of the Church's temporal rule. No. I can make no promise. I can authorize no pledge. It must be for the Prophet of God to say what is the will of the Lord. You must see President Woodruff, and after he has asked for the will of the Lord I shall be content with his instruction." Now, I do not wish to say--though I did then believe it--that the First Councillor of the Mormon Church was prepared to have the doctrine of plural marriage abandoned in order to have the people saved. It is impossible to predicate the thoughts of a man so diplomatic, so astute, and at the same time so deeply religious and so credulous of all the miracles of faith. He did believe in Divine guidance. He was sincere in his submission to the "revelations" of the Prophet. But, in the complexity of the mind of man, even such a faith may be complicated with the strategies of foresight, and the priest who bows devoutly to the oracle may yet, even unconsciously, direct the oracle to the utterance of his desire. And if my father was--as I suspected--considering a recession from plural marriage, he had as justification the basic "revelation," given through "Joseph the Prophet," commanding that the people should hold themselves in subjection to the government under which they lived, "until He shall come Whose right it is to rule." We talked till midnight, in the quiet glow of the farmer's lamp-light, discussing possibilities, considering policies, weighing men; and then we parted--he to betake himself to whatever secure place of hiding he had found, and I to return to Ogden where I was then editing a newspaper. I was only twenty-nine years old, and the responsibility of the undertaking that had been entrusted to me weighed on my mind. I waited for a summons to confer with President Woodruff, but none came. Instead, my brother brought me word from the President that I must be "guided by the spirit of the Lord;" and, finally, my father sent me orders to consult the Second Councillor, Joseph F. Smith. Joseph F. Smith! Since the death of the founder of the Mormon Church, there have been three men pre-eminent in its history: Brigham Young, who led the people across the desert into the Salt Lake Valley and established them in prosperity there; George Q. Cannon, who directed their policies and secured their national rights; and Joseph F. Smith, who today rules over that prosperity and markets that political right, like a Sultan. Of all these, Smith is, to the nation now, of most importance--and sinisterly so. No Mormon in those years, I think, had more hate than Smith for the United States government; and surely none had better reasons to give himself for hate. He had the bitter recollection of the assassination of his father and his uncle in the jail of Carthage, Illinois; he could remember the journey that he had made with his widowed mother across the Mississippi, across Iowa, across the Missouri, and across the unknown and desert West, in ox teams, half starved, unarmed, persecuted by civilization and at the mercy of savages; he could remember all the toils and hardships of pioneer days "in the Valley;" he had seen the army of '58 arrive to complete, as he believed, the final destruction of our people; he had suffered from all the proscriptive legislation of "the raid," been outlawed, been in exile, been in hiding, hunted like a thief. He had been taught, and he firmly believed, that the Smiths had been divinely appointed to rule, in the name of God, over all mankind. He believed that he--ordained a ruler over this world before ever the world was--had been persecuted by the hate and wickedness of men. He believed it literally; he preached it literally; he still believes and still preaches it. I did not then sympathize with this point of view, any more than I do now; but I did sympathize with him in the hardships that he had already endured and in the trials that he was still enduring--in common with the rest of us. The bond of community persecution intensified my loyalty. I felt for him almost as I felt for my own father. I went to him with the young man's trust in age made wise by suffering. I had been directed to call on him in the President's offices, in Salt Lake City, where he was concealed, for the moment, under the name of "Mack"--the name that he used "on the underground"--and I went with my brother, late at night, to see him there. The President's offices were at that time in a little one-story plastered house that had been built by Brigham Young between two of his famous residences, the "Beehive House" and the "Lion House" (in which some twelve or fourteen of his wives had lived). The three houses were within the enclosure of a high cobblestone wall built by Brigham Young; and at night the great gate of the wall was shut and locked. We hammered discreetly on its panels of mountain pine, until a guard answered our knocking, recognized our voices and admitted us. "He's in there," he said, pointing to the darkened windows of the offices--toward which he led us. He unlocked the front door--having evidently locked it when he went to the gate--and he explained to a waiting attendant: "These brethren have an appointment. They wish to see Brother Mack." The attendant led us down a dimly-lighted hall, through the public offices of the President into a rear room, a sort of retiring room, carpeted, furnished with bookcases, chairs, a table. The window blinds had all been carefully drawn. Joseph F. Smith was waiting for us--a tall, lean, long-bearded man of a commanding figure standing as if our arrival had stopped him in some anxious pacing of the carpet. His overcoat and his hat had been thrown on a chair. He greeted us with the air of one who is hurried, and sat down tentatively; and as soon as we came to the question of my trip to Washington, he broke out: "These scoundrels here must be removed--if there's any way to do it. They're trying to repeat the persecutions of Missouri and Illinois. They want to despoil us of our heritage--of our families. I'm sick of being hunted like a wild beast. I've done no harm to them or theirs. Why can't they leave us alone to live our religion and obey the commandments of God and build up Zion?" He had begun to stride up and down the floor again, in a sort of driven and angry helplessness. "I thought Cleveland would stop this damnable raid and make them leave us in peace--but he's as bad as the rest. Can't they see that these carpet baggers are only trying to rob us? Make them see that. The hounds! Sometimes it seems to me that the Lord is letting these iniquities go on so that the nation may perish in its sins all the sooner!" He sneered at John W. Young who had gone to Washington for the Church. (I had met Smith himself there, earlier in the year.) "I thought he'd accomplish something," he said, "with his fashionable home and his--[**missing text?**] He's using money enough! He's down there, taking things easy, while the rest of us are driven from pillar to post." He attacked the Federal authorities, Governor West, the "whole gang." He cried: "I love my wives and my children--whom the Lord gave me. I love them more than my life--more than anything in the world--except my religion! And here I am, fleeing from place to place, from the wrath of the wicked--and they're left in sorrow and suffering." His face was pallid with emotion, and his voice came now hard with exasperation against his enemies and now husky with a passionate affection for his family--a man of fifty, graybearded, quivering in a nervous transport of excitement that jerked him up and down the room, gesticulating. When he had worn out his first anger of revolt, I brought the conversation round to the question of polygamy, by asking him about a provisional constitution for statehood which the non-polygamous Mormons had recently adopted. It contained a clause making polygamy a misdemeanor. "I would have seen them all damned," he said, "before I would have yielded it, but I'm willing to try the experiment, if any good can come." He had, I gathered, no aversion to "deceiving the wicked," but he was opposed to leading his people away from their loyalty to the doctrine of plural marriage, by conceding anything that might weaken their faith in it. And yet this impression may misrepresent him. He was too agitated, too exasperated, for any serious reflection on the situation. My brother had gone--to keep some other engagement--and I stayed late, talking as long as Smith seemed to wish to talk. He rose at last and "blessed" me, his hands on my head, in a return to some larger trust in his religious authority; and I left him--with very doubtful and mixed emotions. His natural violence and his lack of discipline had been matters of common gossip among our people, and I had heard of them from childhood; but I had supposed that tribulations would, by this time, have matured him. There was something compelling in his unsoftened turbulence, but nothing encouraging for me as a messenger of conciliation. I felt that there would be no help come from him in my task, and I dropped him from my reckoning. I had made up my mind to a plan that was almost as desperate as the conditions it sought to cure--a plan that was in some ways so absurd that I felt like keeping it concealed for fear of ridicule--and I went about my preparations for departure in a sort of hopeless hope. As the train drew out from Ogden, I looked back at the mountains from my car window, and saw again, in the spectacle of their power, the pathos of our people--as if it were the nation of my worship that bulked there so huge above the people of my love--and I, puny in my little efforts, going out to plot an intercession, to appeal for a truce! It was almost as if I were the son of a Confederate leader journeying to Washington, on the eve of the Civil War, to attempt to stand between North and South and hold back their opposing armies, single-handed. These are the things a man does when he is young. Chapter II. On A Mission to Washington I went discredited, as an envoy, by an incident of personal conflict with the Federal authorities; and I wish to relate that incident before I proceed any farther. I must relate it soon, because it came up for explanation in one of my first interviews with President Cleveland; and I wish to relate it now, because it was so typical of the day and the condition from which we had to save ourselves. In the winter of 1885-6, the United States Marshals had been pursuing my father from place to place with such determined persistence that it was evident his capture was only a matter of time. We believed that if he were arrested and tried before Chief Justice Zane--with District Attorney Dickson and Assistant District Attorney Varian prosecuting--he would be convicted on so many counts that he would be held in prison indefinitely--that he might, in fact, end his days there. There was the rumor of a boast, to this effect, made by Federal officers; and we misunderstood them and their motives, in those days, sufficiently to accept the unjust report as well-founded. My father, as First Councillor of the Church, had proposed to President Taylor that every man who was living in plural marriage should surrender himself voluntarily to the court and plead: "I entered into this covenant of celestial marriage with a personal conviction that it was an order revealed by our Father in Heaven for the salvation of mankind. I have kept my covenant in purity. I believed that no constitutional law of the country could forbid this practice of a religious faith. As the laws of Congress conflict with my sense of submission to the will of the Lord, I now offer myself, here, for whatever judgment the courts of my country may impose." He believed that such a course would vindicate the sincerity of the men who had engaged in polygamy and defied the law in an assumption of religious immunity; and he believed that the world would pause to reconsider its judgment upon us, if it saw thousands of men--the bankers, the farmers, the merchants, and all the religious leaders of a civilized community--marching in a mass to perform such an act of faith. But President Taylor was not prepared for a movement that would have recommended itself better to the daring genius of Brigham Young. Taylor had given himself into the custody of the officers of the law once--in Carthage, Illinois--with Joseph Smith and his brother, Hyrum Smith; and Taylor had been wounded by the mob that broke into the jail and shot the Smiths to death. This, perhaps, had cured him of any faith in the protecting power of innocency. He decided against voluntary surrender; and now that my father's liberty was so seriously threatened, he ordered him to go either to Mexico or to the Sandwich Islands--his old mission field--where he would be beyond the reach of the United States authorities. My father believed that if he left Utah, his recession might tend to placate the government and soften the severity of the prosecutions of the Mormons; and accordingly, on the night of February 12, 1886, he boarded a west-bound Central Pacific train at Willard. The Federal officers in some way learned of it; he was arrested, on the train, at Humboldt Wells, Nevada, and brought back to Utah. Near Promontory he fell from the steps of the moving car, at night, in the midst of an alkali desert, and hurt himself seriously. He was recaptured and brought to Salt Lake City on a stretcher, in a special car, guarded by a squad of soldiers from Fort Douglas, with loaded muskets, and a captain with a conspicuous sword. He was taken to Judge Zane's chambers and placed under bonds of $25,000. Immediately two bench warrants were issued by a United States Commissioner, and these were served upon him while he lay on a mattress on the floor of Zane's office. Two more bonds of $10,000 each were given. He was then taken to his home. Later--(President Taylor still insisting that he must not stand trial)--he disappeared again, "on the underground," and his bonds were declared forfeited. But in the meantime, while the grand jury was hearing testimony against him, one of the beloved women of his family was called for examination, and District Attorney Dickson asked her some questions that deeply wounded her. She returned home weeping. My brothers and I felt that the questions had been needlessly offensive, and after an indignant discussion of the matter, I undertook to remonstrate personally with Mr. Dickson. If I had been as wise, then, as I sometimes think I am now, I should have realized that a meeting between us was dangerous; that the feeling, on our side at least, was too warm for calm remonstrances. And I should not have taken with me a younger brother, about sixteen years old, with all the hot-headedness of youth. Fortunately we did not go armed. We sought Dickson in the evening, at the Continental Hotel--the old, adobe Continental with its wide porches and its lawn trees--and we found him in the lobby. I asked him to step out on the porch, where I might speak with him in private. He came without a moment's hesitation. He was a big, handsome, black-bearded man in the prime of his strength. We had scarcely exchanged more than a few sentences formally, when my brother drew back and struck him a smashing blow in the face. Dickson grappled with me, a little blinded, and I called to the boy to run--which he very wisely did. Dickson and I were at once surrounded, and I was arrested. Ordinarily the incident would have been trivial enough, but in the alarmed state of the public mind it was magnified into an attempt on the part of George Q. Cannon's sons to take the life of the United States District Attorney. Indictments were found against my brother and myself, and against a cousin who happened to be in another part of the hotel at the time of the attack. Some weeks later, when the excitement had rather died down, I went to the District Attorney's office and arranged with his assistant, Mr. Varian, that the indictments against my brother (who had escaped from Utah) and my cousin (who was wholly innocent) should be quashed, and that I should plead guilty to a charge of assault and battery. On this understanding, I appeared in court before Chief Justice Zane. But Mr. Varian, having consulted with Mr. Dickson, had learned that I had not struck the blow--though, as the elder brother, I was morally responsible for it--and he suggested to the court that sentence be suspended. This, Justice Zane seemed prepared to do, but I objected. I was a newspaper writer (as I explained), and I felt that if I criticized the court thereafter for what I believed to be a harshness that amounted to persecution, I could be silenced by the imposition of the suspended sentence; and if I failed to criticize, I should be false to what I considered my duty. I did not wish to be put in any such position; and I said so. Justice Zane had a respect for the constitution and the statutes that amounted to a creed of infallibility. He was the most superbly rigid pontiff of legal justice that I ever knew. A man of unspotted character, a Puritan, of a sincerity that was afterwards accepted and admired from end to end of Utah, he was determined to vindicate the essential supremacy of the civil law over the ecclesiastical domination in the territory; and every act of insubordination against that law was resented and punished by him, unforgivingly. He promptly sentenced me to three months in the County jail and a fine of $150. My imprisonment was, of course, a farce. I was merely confined, most of the time, in a room in the County Court House, where I lived and worked as if I were in my home. But the sentence remained on my record as a sufficient mark of my recalcitrance; and I knew that it would not aid me in my appeal to Washington, where I intended to argue--as the first wise concession needed of the Federal authorities--that Chief Justice Zane should no longer be retained on the bench in Utah, but should be succeeded by a man more gentle. He was the great figure among our prosecutors; the others were District Attorney Dickson and the two assistants, Mr. Varian and Mr. Riles. The square had only seemed to be broken by the recent retirement of Mr. Dickson; the strength of his purpose remained still in power, in the person of Judge Zane. And let me say that whatever my opinion was of these men, at that time, I recognize now that they were justified as officers of the law in enforcing the law. If it had not been for them, the Mormon Church would never have been brought to the point of abating one jot of its pretensions. All four men, as their records have since proved, were much superior to their positions as territorial officers. Utah's admiration for Judge Zane was shown, upon the composition of our differences with the nation, by the Mormon vote that placed him on the Supreme Court bench. Indeed, it is one of the strange psychologies of this reconciliation, that, as soon as peace was made, the strongest men of both parties came into the warmest friendship; our fear and hatred of our prosecutors changed to respect; and their opposition to our indissoluble solidarity changed to regard when they saw us devoting our strength to purposes of which they could approve. But now, in the midst of our contentions, the aspect of splendor in their legal authority had something baleful in it, for us; and we saw our own defiance set with a halo of martyrdom and illumined by the radiance of a Church oppressed! There was more than a glimmer of that radiance in my thoughts as I made the railroad journey from Utah to the East. The Union Pacific Railway, on which I rode, followed the route that the Mormons had taken in their long trek from the Missouri; and I could look from my car window and imagine them toiling across those endless plains--in their creaking wagons, drawn by their oxen and lean farm cows--choked with dust, burned by the sun of the prairies, their faces to the unknown dangers of an unknown wilderness, and behind them the cool-roomed houses, the moist fields, the tree-shaded streets, all the quiet and comfort of the settled life of homekeeping happiness that they had left. My own mother had come that road, a little girl of eight; and my mind was full of pictures of her, at school in a wagon-box, singing hymns with her elders around the camp fires at night, or kneeling with the mourners beside the grave of an infant relative buried by the roadside. Our train crossed the Loup Fork of the Platte almost within sight of the place where my father, a lad of twenty, had led across the river at nightfall, had been lost to his party, and had nearly perished, naked to the cold, before he struggled back to the camp. I could see their little circle of wagons drawn up at sunset against the menace of the Indians who snaked through the long grass to kill. I could feel some of their despair, and my heart lifted to their heroism. Never had such a migration been made by any people with fewer of the concomitants of their civilization. Their arms had been taken from them at Nauvoo; they had bartered their goods for wagons and cattle to carry them; even the grain that they brought, for food, had to be saved for seed. They felt themselves devoted to destruction by the people with whose laws and institutions they had come in conflict, and they went forth bravely, trusting in the power of the God whom they were determined to worship according to their despised belief. Now they had built themselves new homes and meeting-houses in the fertile "Valley;" and the civilization that they had left, having covered the distance of their exile, was punishing them again for their law-breaking fidelity to their faith. Surely they had suffered enough! Surely it was evident that suffering only made them strong to resist! Surely there must be somebody in power in Washington who could be persuaded to see that, where force had always failed, there might be some profit in employing gentleness! This, at least, was the appeal which I had planned to make. And I had decided to make it through Mr. Abraham S. Hewitt, then mayor of New York City, who had been a friend of my father in Congress. He was not in favor with the administration at Washington. He was personally unfriendly to President Cleveland. I was a stranger to him. But I had seen enough of him to know that he had the heart to hear a plea on behalf of the Mormons, and the brain to help me carry that plea diplomatically to President Cleveland. When I arrived in New York I set about finding him without the aid of any common friend. I did not try to reach him at his home, being aware that he might resent an intrusion of public matters upon his private leisure, and fearing to impair my own confidence by beginning with a rebuff. I decided to see him in his office hours. I cannot recall why I did not find him in the municipal buildings, but I well remember going to and fro in the streets in search of him, feeling at every step the huge city's absorption in its own press and hurry of affairs, and seeing the troubles of Utah as distant as a foreign war. It was with a very keen sense of discouragement that I took my place, at last, in the long line of applicants waiting for a word with the man who directed the municipal activities of this tremendous hive of eager energy. He was in the old Stewart building, on Broadway, near Park Place; and he had his desk in what was, I think, a temporary office--an empty shop used as an office--on the ground floor. There must have been fifty men ahead of me, and they were the unemployed, as I remember it, besieging him for work. They came to his desk, spoke, and passed with a rapidity that was ominous. As I drew nearer, I watched him anxiously, and saw the incessant, nervous, querulous activity of eyes, lips, hands, as he dismissed each with a word or a scratch of the pen, and looked up sharply at the next one. "Well, young man," he greeted me, "what do you want?" I replied: "I want a half hour of your time." "Good God," he said, in a sort of reproachful indignation, "I couldn't give it to the President of the United States." I felt the crowd of applicants pressing behind me. I knew the man's prodigious humanity. I knew that if I could only hold them back long enough--"Mr. Hewitt," I said, "it's more important even than that. It's to save a whole people from suffering--from destruction." He may have thought me a maniac; or it may be that the desperation of the moment sounded in my voice. He frowned intently up at me. "Who are you?" "I'm the son of your old friend in Congress, George Q. Cannon of Utah," I said. "My father's in exile. He and his people are threatened with endless proscriptions. I want time to tell you." His impatience had vanished. His eyes were steadily kind and interested. "Can you come to the Board of Health, in an hour? As soon as I open the meeting, I'll retire and listen to you." I asked him for a card, to admit me to the meeting, having been stopped that morning at many doors. He gave it, nodded, and flashed his attention on the man behind me. I went out with the heady assurance that my first move had succeeded; but I went, too, with the restrained pulse of realizing that I had yet to join issue with the decisive event and do it warily. I do not remember where I found the Board of Health in session. I recall only the dark, official board-room, the members at the table, and--as the one small spot of light and interest to me--Mr. Hewitt's white-bearded face, as an attendant opened the door to me, and the Mayor, looking up alertly, nodded across the room, and waved his hand to a chair. As soon as he had opened the meeting, we withdrew together to a settee in some remote corner, and I began to tell him, as quickly as I could, the desperateness of the Mormon situation. "Yes," he said, "but why can't your people obey the law?" I explained what I have been trying to explain in this narrative--that these people, following a Church which they believed to be guided by God, and regarding themselves as objects of a religious persecution, could not be brought by means of force to obey a law against conscience. I explained that I was not pleading to save their pride but to spare them useless suffering; their history showed that no proscription, short of extermination outright, could overcome their resistance; but what force could not accomplish, a little sensible diplomacy might hope to effect. No first step could be made, by them, towards a composition of their differences with the law so long as the law was administered with a hostility that provoked hostility. But if we could obtain some mitigation of the law's severity, the leaders of the Church were willing to surrender themselves to the court--such of them as had not already died of their privations or served their terms of imprisonment--and a sense of gratitude for leniency would prepare the way for a recession from their present attitude of unconquerable antagonism. He listened gravely, knowing the situation from his own experience in Congress, and checking off the items of my argument with a nod of acceptance that came, often, before I had completed what I had to say. He asked: "Do you know President Cleveland?" I told him that I had seen the President several times but was not known to him. "Well," he said, "I may be able to help you indirectly. I don't care for Cleveland, and I wouldn't ask him for a favor if I were sinking. But tell me what plan you have in your mind, and I'll see if I can't aid you--through friends." I replied that I hoped to have some man appointed as Chief Justice in Utah who should adopt a less rigorous way of adjudicating upon the cases of polygamists; but that before he was selected--or at least before he knew of his appointment--I wished to talk with him and convert him to the idea that he could begin the solution of "the Mormon question" by having the leaders of the community come into his court and accept sentences that should not be inconsistent with the sovereignty of the law but not unmerciful to the subjects of that sovereignty. "The man you want," Mr. Hewitt said, "is here in New York--Elliot F. Sandford. He's a referee of the Supreme Court of this state--a fine man, great legal ability, courageous, of undoubted integrity. Come to me, tomorrow. I'll introduce you to him." It was the first time that I had even heard the name of Elliot F. Sandford; and I had not the faintest notion of how best to approach him. I did not find him in Mr. Hewitt's office, on the morrow; but the Mayor had communicated with him, and now gave me a letter of introduction to him; and I went alone to present it. He received me in his outer office, with a manner full of kindliness but non-committal. He glanced through my letter of introduction, and I tried to read him while he did it. He was not on the surface. He was a tall, dignified man, his hair turning gray--thoughtful, judicial--evidently a man who was not quick to decide. He led me into his private room, and sat down with the air of a lawyer who has been asked to take a case and who wishes first to hear all the details of the action. I began by describing the Mormon situation as I saw it in those days: that the Mormons were growing more desperately determined in their opposition, because they believed their prosecutors were persecuting them; that the District Attorney and his assistants were harsh to the point of heartlessness, and that Judge Zane (to us, then) acted like a religious fanatic in his judicial office; that nearly every Federal official in Utah had taken a tone of bigoted opposition to the people; and that the law was detested and the government despised because of the actions of Federal "carpet-baggers." I was prejudiced, no doubt, and partisan in my account of the state of affairs, but I did not exaggerate the facts as I saw them; I believed what I said. I did not really reach his sympathy until I spoke of the court system in Utah--the open venire, the employment of "professional jurors"--the legal doctrine of "segregation," under which a man might be separately indicted for every day of his living in plural marriage--and the result of all this: that the pursuit of defendants and the confiscation of property had become less an enforcement of law than a profitable legal industry. After two hours of argument and examination, I ended with an appeal to him to accept the opportunity to undertake a merciful assuagement of our misery. After so many years of failure on the part of the Federal authorities, he might have the distinction of calling into his court the Mormon leaders who had been most long and vainly sought by the law; and by sentencing them to a supportable punishment, he could begin the composition of a conflict that had gone on for half a century. He replied with reasons that expressed a kindly unwillingness to undertake the work. It would mean the sacrifice of his professional career in New York. He would be putting himself entirely outside the progression of advancement. His friends, here, would never understand why he had done it. The affairs of Utah had little interest for them. I saw that he was not convinced. His wife had been waiting some minutes in the outer office; he proposed that he should bring her in; and I gathered from his manner, that he expected her to pronounce against his accepting my solicitation, and so terminate our interview pleasantly, with the aid of the feminine social grace. Mrs. Sandford, when she entered, certainly looked the very lady to do the thing with gentle skill. She was handsome, with an animated expression, dark-eyed, dark-haired, charming in her costume, a woman of the smiling world, but maturely sincere and unaffected. I took a somewhat distracted impression of her greeting, and heard him begin to explain my proposal to her, as one hears a "silent partner" formally consulted by a man who has already made up his mind. But when I glanced at her, seated, her manner had changed. She was listening as if she were used to being consulted and knew the responsibilities of decision. She had the abstracted eye of impersonal consideration--silent--with now and then a slow, meditative glance at me. Her first question seemed merely femininely curious as to the domestic aspects of polygamy. How did the women endure it? I repeated a conversation I had once had with Frances Willard, who had said: "The woman's heart must ache in polygamy." To which I had made the obvious reply: "Don't women's hearts ache all over the world? Is there any condition of society in which women do not bear more than an equal share of the suffering?" Mrs. Sandford asked me pointedly whether I was living in polygamy? No, I was not. Did I believe in it? I believed that those did who practiced it. Why didn't I practice it? Those who practiced it believed that it had been authorized by a divine revelation. I had not received such a revelation. I did not expect to. Our talk warmed into a very intimate discussion of the lives of the Mormon people, but I supposed that she was moved only by a curiosity to which I was accustomed--a curiosity that was not necessarily sympathetic--the curiosity one might have about the domestic life of a Mohammedan. I took advantage of her curiosity to lead up to an explanation of how the proscription of polygamy was driving young Mormons into the practice, instead of frightening them from it. And so I arrived at another recountal of the miserable condition of persecution and suffering which I had come to ask her husband help us relieve; and I made my appeal again, to them both, with something of despair, because of my failure with him, and perhaps with greater effect because of my despair. She listened thoughtfully, her hands clasped. It did not seem that I had reached her--until she turned to him, and said unexpectedly "It seems to me that this is an opportunity--a larger opportunity than any I see here--to do a great deal of good." He did not appear as surprised as I was. He made some joking reference to his income and asked her if she would be willing to live on a salary of--How much was the salary of the Chief Justice of Utah? I thought it was about $3,000 a year. "Two hundred and fifty dollars a month," he said. "How many bonnets will that buy?" "No," she retorted, "you can't put the blame on my millinery bill. If that's been the cause of your hesitation, I'll agree to dress as becomes the wife of a poor but upright judge." In such a happy spirit of good-natured raillery, my petition was provisionally entertained, till I could see the President; and it is one of the curiosities of experience, as I look back upon it now, that a decision so momentous in the history of Utah owed its induction to the wisdom of a woman and was confirmed with a domestic pleasantry. I left them after we had arrived at the tacit understanding that if President Cleveland should make the appointment, Mr. Sandford would accept it with the end in view that I had proposed. I went to report my progress, in a cipher telegram, to Salt Lake City, and I recall the peculiarly mixed satisfaction with which I regarded my work, as I walked the streets of New York after this interview. In all that city of millions, I knew, there were few if any men who were the equal of my father in the essentials of manhood; and yet, before he could enjoy the liberties of which they were so lightly unconscious, he must endure the shame of a prison. I was rejoicing because I was succeeding in getting for him a sentence that should not be ruinous! I was pleased because a prospective judge had been persuaded to be not too harsh to him! It did not make me bitter. I realized that the peculiar faith which we had accepted was responsible for our peculiar suffering. I saw that we were working out our human destiny; and if that destiny was not of God, but merely the issue of human impulsion, still our only prospect of success would come of our bearing with experience patiently to make us strong. When I went back to Mr. Hewitt, to tell him of my success, I consulted with him upon the best way of approaching Mr. Cleveland. And he was not encouraging. In his opinion of the President, he had, as I could see, the impatient resentment which a quick-minded, nervous, small-bodied man has for the big, slow one whose mental operations are stubbornly deliberate and leisurely. And he was obviously irritated by the President's continual assumption that he was better than his party. "He's honest," he said, "by right of original discovery of what honesty is. No one can question his honesty. But as soon as he discovers a better thing than he knew previously, he announces it as if it were the discovery of a new planet. It may have been a commonplace for a generation. That doesn't signify. He announces it with such ponderosity that the world believes it's as prodigious as his sentences!" As for my own mission: I would have to be persistent, patient, and--lucky. "You'll have to be lucky, if you intend to persuade him to acquire any information. He's been so successful in instructing mankind that it's hard to get him to see he doesn't know all he ought to know about a public question. But he's honest and he's courageous. If you can convince him that your view is right, he'll carry but the conviction in spite of everything. In fact he'll be all the better pleased if it requires fearlessness and defiance of general sentimentality to carry it out." He gave me a letter to Mr. William C. Whitney, then Secretary of the Navy, explaining my purpose in coming to Washington, and asking him to obtain for me an interview with President Cleveland without using Mr. Hewitt's name. Then he shook hands with me, and wished me success. "I have the faith," he said, "that is without hope." That expressed my own feeling. The faith that was without hope! Chapter III. Without A Country So I came to Washington. So I entered the capital of the government that commanded my allegiance and inspired my fear. I wonder whether another American ever saw that city with such eyes of envy, of aspiration, of wistful pride, of daunted admiration. Here were all the consecrations of a nation's memories, and they thrilled me, even while they pierced me with the sense that I was not, and might well despair of ever being, a citizen of their glory. Here were the monuments of patriotism in Statuary Hall, erected to the men whose histories had been the inspiration of my boyhood; and I remember how I stood before them, conscious that I was now almost an outlaw from their communion of splendor. I remember how I saw, with an indescribable conflict of feelings, the ranked graves of the soldiers in the cemetery at Arlington, and recollected that this very ground had been taken from General Lee, that heroic opponent of Federal authority--and read the tablet, "How sleep the brave who sink to rest by all their country's wishes bless'd,"--and bowed in spirit to the nation's benediction upon the men who had upheld its power. I was awed by a prodigious sense of the majesty of that power. I saw with fear its immovability to the struggles of our handful of people. And at night, walking under the trees of Lafayette Park, with all the odors of the southern Spring among the leaves, I looked at the lighted front of the White House and realized that behind the curtains of those quiet windows sat the ruler who held the almost absolute right of life and death over our community--as if it were the palace of a Czar that I must soon enter, with a petition for clemency, which he might refuse to entertain! When I had been in Washington, four years before, as secretary to Delegate John T. Caine of Utah, I had felt a younger assurance that our resistance would slowly wear out the Federal authority and carry us through to statehood. Four years of disaster had starved out that hope. The proposition had been established that Congress had supreme control over the territories; and there was no virtue either in our religious assumption of warrant to speak for God, or in our plea of inherent constitutional right to manage our own affairs. Thirty years earlier, my father had been elected Senator from the proposed state of Utah, and he had been rejected. In thirty years so little progress had been made! The way that was yet to travel seemed very long and very dark. Out of this mood of despondence I had to lift myself by an act of will. There, Washington itself helped me against itself. I made a pilgrimage of courage to its commemorations of courage, and drew an inspiration of hope from its monuments to the achievements of its past. And particularly I went to the house in which my father had lived when he had had his part in the statesman life of the capital, and animated my resolution with the thought that I must succeed in order that he might be restored in public honor. I narrate all this personal incident of emotion in the hope that it may help to explain a success that might otherwise seem inexplicable. The Mormon Church had, for years, employed every art of intrigue and diplomacy to protect itself in Washington. I wish to make plain that it was not by any superior cunning of negotiation that my mission succeeded. I undertook the task almost without instruction; I performed it without falsehood; I had nothing in my mind but an honest loyalty for my own people, a desire to be a citizen of my native country, and a filial devotion to the one man in the world, whom I most admired. When I delivered my letter of introduction from Mr. Hewitt to Mr. William C. Whitney, Secretary of the Navy, I found him very busy with his work in his department--carrying out the plans that established the modern American navy and entitled him to be called the "father" of it. He withdrew from the men who were discussing designs and figures at a table in his room, and sat with me before a window that looked out upon the White House and its grounds; and he listened to me, interestedly, genially, but with a thought still (as I could see) for the affairs that my arrival had interrupted. He struck me as a man who was used to having many weighty matters together on his mind, without finding his attention crowded by them all, and without being impatient in his consideration of any. I developed with him an idea which I had been considering: that the President might not only help the Mormons by taking up their case, but might gain political prestige for the coming campaign for re-election, by adjusting the dissentions in Utah. He heard me with a twinkle. He thought an interview might be arranged. He made an appointment to see me in the afternoon and to have with him Colonel Daniel S. Lamont, the President's secretary, who was then Mr. Cleveland's political "trainer." My meeting with Colonel Lamont, in the afternoon, began jocularly. "This," Mr. Whitney introduced me, "is the young man who has a plan to use that mooted--and booted--Mormon question to re-elect the President." "Hardly that, Mr. Secretary," I said. "I have a plan to help my father and his colleagues to regain their citizenship. If President Cleveland's re-election is essential to it, I suppose I must submit. You know I'm a Republican." They laughed. We sat down. And I found at once that Colonel Lamont understood the situation in Utah, thoroughly. He had often discussed it, he said, with the Church's agents in Washington. I went over the situation with him, as I had gone over it with Mr. Sandford, in careful detail. He seemed surprised at my assurance that my father and the other proscribed leaders of the Church would submit themselves to the courts if they could do so on the conditions that I proposed; I convinced him of the possibility by referring him to Mr. Richards, the Church's attorney in Washington, for a confirmation of it. I pointed out that if these leaders surrendered, President Cleveland could be made the direct beneficiary, politically, of their composition with the law. Colonel Lamont was a small, alert man with a conciseness of speech and manner that is associated in my memory with the bristle of his red mustache cut short and hard across a decisive mouth. He radiated nervous vitality; and I understood, as I studied him, how President Cleveland, with his infinite patience for [** missing text?**] survived so well in the multitudinous duties of his office--having as his secretary a man born with the ability to cut away the non-essentials, and to pass on to Mr. Cleveland only the affairs worthy of his careful deliberation. I was doubtful whether I should tell Colonel Lamont and Mr. Whitney of my conversation with Mr. Sandford. I decided that their considerateness entitled them to my full confidence, and I told them all--begging them, if I was indiscreet or undiplomatic, to charge the offense to my lack of experience rather than to debit it against my cause. They passed it off with banter. It was understood that the President should not be told--and that I should not tell him--of my talk with Mr. Sandford. Colonel Lamont undertook to arrange an audience with Mr. Cleveland for me. "You had better wait," he said, "until I can approach him with the suggestion that there's a young man here, from Utah, whom he ought to see." I knew, then, that I was at least well started on the open road to success. I knew that if Colonel Lamont said he would help me, there would be no difficulties in my way except those that were large in the person of the President himself. Two days later I received the expected word from Colonel Lamont, and I went to the White House as a man might go to face his own trial. I met the secretary in one of the eastern upstairs rooms of the official apartments; and after the usual crowd had passed out, he led me into the President's office--which then overlooked the Washington monument, the Potomac and the Virginia shore. Mr. Cleveland was working at his desk. Colonel Lamont introduced me by name, and added, "the young man from Utah, of whom I spoke." The President did not look up. He was signing some papers, bending heavily over his work. It took him a moment or two to finish; then he dropped his pen, pushed aside the papers, turned awkwardly in his swivel chair and held out his hand to me. It was a cool, firm hand, and its grasp surprised me, as much as the expression of his eyes--the steady eyes of complete self-control, composure, intentness. I had come with a prejudice against him; I was a partisan of Mr. Blame, whom he had defeated for the Presidency; I believed Mr. Blame to be the abler man. But there was something in Mr. Cleveland's hand and eyes to warn me that however slow-moving and even dull he might appear, the energy of a firm will compelled and controlled him. It stiffened me into instant attention. He made some remark to Colonel Lamont to indicate that our conversation was to occupy about half an hour. He asked me to be seated in a chair at the right-hand side of his desk. He said almost challengingly: "You're the young man they want I should talk to about the Utah question." The tone was not exactly unkind, but it was not inviting. I said, "Yes, sir." He looked at me, as a judge might eye the suspect of circumstantial evidence. "You're the son of one of the Mormon leaders." I admitted it. And then he began. He began with an account of what he had done to compose the differences in Utah. He explained and justified the appointments he had made there--appointments that had been recommended by Southern senators and representatives who, because they were Southerners, were opposed to the undue extension and arbitrary use of Federal power. He had made Caleb W. West of Kentucky governor of Utah on the recommendation of Senator Blackburn of Kentucky, my father's friend. He had made Frank H. Dyer, originally of Mississippi, United States Marshal. He had appointed a District Attorney in whom he had every confidence. He had a right to believe that these men, recommended by the statesmen of the South, would execute and adjudicate the laws in Utah according to the most lenient Southern construction of Federal rights. He dwelt upon Governor West's charitable intentions towards the Mormon leaders, went over West's efforts at pacification in accurate detail, and told of West's chagrin at his failure--with an irritation that showed how disappointed he himself was with the continued recurrence of the Mormon troubles. I had to tell him that the situation had not improved, and his face flushed with an anger that he made no attempt to conceal. He declared that the fault must lie in our obstinate determination to hold ourselves superior to the law. He could not sympathize with our sufferings, he said, since they were self-inflicted. He admitted that he had once been opposed to the Edmunds-Tucker bill, but felt now that it was justified by the immovability of the Mormons. All palliatives had failed. The patience of Congress had been exhausted. There was no recourse, except to make statutes cutting enough to destroy the illegal practices and unlawful leadership in the Mormon community. "Mr. President," I pleaded, "I've lived in Utah all my life. I know these people from both points of view. You know of the situation only from Federal office holders who consider it solely with regard to their official responsibility to you and to the country. Why not learn what the Mormons think?" He replied that it was not within the province of the President--his power or his duty--to consider the mental attitude of men who were opposing the enforcement of the law. It was an inexcusable offense against the general welfare that one community should be rising continually against the Federal authority and occupying the time and attention of Congress with a determined recalcitrance. For an hour, he continued, with vigor and dignity, to describe the situation as he saw it; and he chilled me to the heart with his determination to concede nothing more to a community that had refused to be placated by what he had already conceded. I listened without trying, without even wishing, to interrupt him; for I had been warned by Mr. Whitney and Colonel Lamont that it would be wise to let him deliver himself of his opinion before attempting to influence him to a milder one; and I could not contradict anything that he said, for he made no misstatements of fact. Colonel Lamont had entered once, and had withdrawn again when he saw that Mr. Cleveland was still talking. At the end of about an hour, the President rose. "Mr. Cannon," he said, "I don't see what more I can do than has already been done. Tell your people to obey the law, as all other citizens are required to obey it, and they'll find that their fellow-citizens of this country will do full justice to their heroism and their other good qualities. If the law seems harsh, tell them that there's an easy way to avoid its cruelty by simply getting out from under its condemnation." His manner indicated that the conference was at an end. He reached out his hand as if to drop the subject then and forever, as far as I was concerned. "Mr. President," I asked, with the composure of desperation, "do you really want to settle the Mormon question?" He looked at me with the first gleam of humor that had shown in his eyes--and it was a humor of peculiar richness and unction. "Young man," he asked, "what have I been saying to you all this time? What have I been working for, ever since I first took up the consideration of this subject at the beginning of my term?" "Mr. President," I replied, "if you were traveling in the West, and came to an unbridged stream with your wagon train, and saw tracks leading down into the water where you thought there was a ford, you would naturally expect to cross there, assuming that others had done so before you. But suppose that some man on the bank should say to you: 'I've watched wagon trains go in here for more than twenty years, and I've never yet seen one come out on the other side. Look over at that opposite bank. You see there are no wagon tracks there. Now, down the river a piece, is a place where I think there's a ford. I've never got anybody to try it yet, but certainly it's as good a chance as this one!' Mr. President, what would you do? Would you attempt a crossing where there had been twenty years of failure, or would you try the other place--on the chance that it might take you over?" He had been regarding me with slowly fading amusement that gave way to an expression of grave attention. "I've been watching this situation for several years," I went on, "and it seems to me that there's the possibility of a just, a humane, and a final settlement of it, by getting the Mormon leaders to come voluntarily into court--and it can be done!--with the assurance that the object of the administration is to correct the community evil--not to exterminate the Mormon Church or to persecute its 'prophets,' but to secure obedience to the law and respect for the law, and to lead Utah into a worthy statehood." I paused. He thought a moment. Then he said: "I can't talk any longer, now. Make another appointment with Lamont. I want to hear what you have to say." And he dismissed me. Colonel Lamont told me to come back on the following afternoon; and I went away with the dubious relief of feeling that if I had not yet won my case I had, at least, succeeded in having judgment reserved. I went to work to arrange my arguments for the morrow, to make them as concise as possible and to divide them into brief chapters in case I should have as little opportunity for extended explanations as the President had been giving me. I saw that the whole matter was gloomy and oppressive to him--that his responsibility was as dark on his mind as our sufferings--and I took the hint of his amused interest, in order to work out ways of brightening the subject with anecdote and illustration. I saw Colonel Lamont on the morrow, and he beamed a congratulation on me. "You've aroused his curiosity," he said. "You've interested him." He had made an appointment some days ahead; and when I entered the President's office to keep that appointment, I found Mr. Cleveland at his desk, as if he had not moved in the interval, laboriously reading and signing papers as before. It gave me an impression of immovability, of patient and methodical relentlessness that was disheartening. But as soon as he turned to me, I found him another man. He was interested, receptive, almost genial. He gave me an opportunity to cover the whole ground of my case, and I went over it step by step. He showed no emotion when I recited some of the incidents of pathetic suffering among our people; and at first he seemed doubtful whether he should be amused by the humorous episodes that I narrated. But I did not wish merely to amuse him; I was trying to convey to his mind (without saying so) that so long as a people could suffer and laugh too, they could never be overcome by the mere reduplication of their sufferings. He looked squarely at me, with a most determined front, when I told him that the Mormons would be ground to powder before they would yield. "They can't yield," I warned him. "They're like the passengers on a train going with a mad speed down a dangerous grade. For any of them to attempt to jump is simple destruction. They can only pray to Providence to help them. But if that train were to be brought to a stop at some station where they could alight with anything like self-respect, there would be many of them glad to get off--even though the train had not arrived at its 'revealed' destination." I do not remember--and if I did, it would be tedious to relate--the exact sequence and progression of argument in this interview and the dozen others that succeeded it. Mr. Cleveland became more and more interested in the Mormon people, their family life, their religion, and their politics. He was as painstaking in acquiring information about them as he was in performing all the other duties of his office. I might have been discouraged by the number and apparent ineffectiveness of my interviews with him, had not Colonel Lamont kept me informed of the growth of the President's good feeling and of his genuinely paternal interest in the people of Utah. It became more than a personal desire with Mr. Cleveland to benefit politically by a settlement of the Mormon troubles, if indeed he had ever had such a desire. His humanity was enlisted, his conscience appealed to. He asked me, once, if I knew anything of Mr. Sandford, and I replied that I knew him and believed in him. He told me, at last, that he was going to appoint Mr. Sandford Chief Justice of Utah, and added significantly, "I suppose he will get in touch with the situation." I accepted this remark as a permission to confer with Mr. Sandford, and I journeyed to New York to see him and to renew the understanding I had with him. He was appointed Chief justice on the 9th day of July, 1888, and--as the Mormon people expressed it--"the backbone of the raid was broken." On August 26, 1888, he arrived in Salt Lake City. On September 17, my father came before him in court and pleaded guilty to two indictments charging him with "unlawful cohabitation." He was fined $450 and sentenced to the penitentiary for one hundred and seventy-five days. His example was followed by a number of prominent Mormons, including Francis Marion Lyman, who is today the President of the Quorum of the twelve Apostles and next in rank for the Presidency. It is true that not many cases, relatively speaking, came to Justice Sandford; but the leader whom the authorities were most eager to subjugate under Federal power was judged and sentenced; and the effect, both on the country and on the Mormon people, was all that we had expected. There are memories in a man's life that have a peculiar value. One such, to me, is the picture I have in mind of my father undergoing his penitentiary sentence, wearing his prison clothes with an unconsciousness that makes me still feel a pride in the power of the human soul to rise superior to the deformities of circumstance. Charles Wilcken (whom I have described driving us to Bountiful) was visiting him one day in the prison office, when a guard entered with his hat on. Wilcken snatched it from his head. "Never enter his presence," he said, "without taking it off." And the guard never did again.... I salute the memory. I come to it with my head bare and my back stiffened. I see in that calm face the possibilities of the human spirit. He was a man! He spent his time, there, as he would have spent it elsewhere, writing, conferring with the agents of his authority, planning for his people. I saw he was aware that he would emerge from his imprisonment a free man, personally, but still enslaved by the conditions of the community; and I knew that he would use his freedom to free the others. I knew that he had accepted his sentence with this end in view. In plain words, I knew now--though he never said so--that he was looking toward the necessary recession from the doctrine of polygamy, and that he may have counted on the spectacle of his imprisonment to help prepare his people for a general submission to the law. With the entry of these leaders into prison, the Mormons felt for them a warmer admiration, a deeper reverence; but it was mingled with a gratitude to the nation for the leniency of the court and an awed sense, too, of the power of the civil law. President Woodruff secretly and tentatively withdrew his necessary permission, as head of the Church, to the solemnization of any more plural marriages; and he ordered the demolition of the Endowment House in which such marriages had been chiefly celebrated. Many of the non-Mormons, who had despaired of any solution of the troubles in Utah, now began to hope. The country had been impoverished; the Mormons had been deprived of much of their substance and financial vigor; and reasons of business prudence among the Gentiles weighed against a continuance of proscription. Some of them distrusted the motives of their own leaders more than they did the Mormon people. Some were weary of the quarrel. For humane reasons, for business reasons, for the sake of young Utah, it was argued that the persecution should end. But in the years 1888 and 1889, thousands of newcomers arrived in Utah with a strong antagonism to the religion and the political authority of the Mormon Church; and, with the growth of Gentile population, there came a natural determination on their part to obtain control of the local governments of cities and counties. In opposing this movement, the power of the Church was again solidified. By 1889, the Gentiles had taken the city governments of Ogden and Salt Lake City, had elected members of the legislature in Salt Lake County, and had carried the passage of a Public School Bill, against the timid and secret opposition of the Church. President Cleveland had been defeated and succeeded by President Harrison; and Chief Justice Sandford had been removed and Chief Justice Zane reinstated. (He did not adjudicate with his previous rigor, however, because of the success of Justice Sandford's policy of leniency.) The Church made no move publicly to repudiate polygamy, and its silent attitude of defiance, in this regard, gave a battle cry to all its enemies. The crisis was precipitated by a movement that had begun in the territory of Idaho, where the Mormons had been disfranchised by means of a test oath--(a provision still remaining in the Idaho state constitution, but now nullified by the political power of the Mormon leaders in Salt Lake City.) A bill, known as the Cullom-Struble bill, was introduced at Washington, to do in Utah what had been done in Idaho. The Church was then directed by President Woodruff and his two Councillor's, George Q. Cannon and Joseph F. Smith. But President Woodruff was as helpless in the political world as a nun. He was a gentle, earnest old man, patiently ingenuous and simple-minded, with a faith in the guidance of Heaven that was only greater than my father's because it was unmixed with any earthly sagacity. He had the mind, and the appearance, of a country preacher, and even when he was "on the underground" he used to do his daily "stint" of farm labor, secretly, either at night or in the very early morning. He was a successful farmer (born in Connecticut), of a Yankee shrewdness and industry. He recognized that in order to get a crop of wheat, it was necessary to do something more than trust in the Lord. But in administering the affairs of the Church, he seemed to have no such sophistication. I can see him yet, at the meetings of the Presidency, opening his mild blue eyes in surprised horror at a report of some new danger threatening us. "My conscience! My conscience!" he would cry. "Is that so, brother!" When he was assured that it was so, he would say, resignedly: "The Lord will look after us!" And then, after a silence, turning to his First Councillor, he would ask: "What do you think we ought to do, Brother George Q.?" The Second Councillor, Joseph F. Smith, sat at these meetings, in a saturnine reserve and silence, either nursing his concealed thought or having none. When a decision had been suggested, he was appealed to and added his assent. It always seemed to me that he was sulkily sleepy; but this impression may have come from the contrast of the First Councillor's mental alertness and the bright cheerfulness of the President--who never, to my knowledge, showed the slightest bitterness against anybody. President Woodruff believed that all the persecutions of the Mormons were due to the Devil's envy of the Lord's power as it showed itself in the establishment of the Mormon Church: and he assumed that the Gentiles did the work they were tempted to do against us, because the Holy Spirit had not yet ousted the evil from their souls. He had no fear of the ultimate triumph of the Church, because he had no fear of the ultimate triumph of God. Whenever he could escape for a day from the worldly duties of his office, he went fishing! When the progress of the Cullom-Struble bill began to make its threatening advance, my father went secretly to Washington; and a short time afterwards, word came to me in Ogden, through the Presidency, that he wished me to arrange my business affairs for a long absence from Utah, and follow him to the capital. I found him there, in the office of Delegate John T. Caine of Utah--the cluttered office of a busy man--and he explained, composedly, why he had sent for me. The Cullom-Struble bill had been favorably considered by the Senate Committee on Territories, and the disfranchisement of all the Mormons of Utah seemed imminent. Every argument, political or legal, had been used against the measure, in vain. Since I, a non-polygamous Mormon, would be disfranchised if the bill became law, he thought I might be a good advocate against it. He said: "I have not appeared in the matter. None of our friends know that I am here. If it were known, it might only increase our difficulties. Say nothing of it. We have been at a disadvantage with a Republican administration because most of our prominent men are Democrats. You were so effective with the Democrats, let us see what you can do now with your own party friends." After taking his advice, I went to see Senator Henry M. Teller, of Colorado, who was a friend of my father and of the Mormon people. He admitted that the situation was desperate. He proposed that I should speak before the committees of both houses; they might listen to me as a Republican who had no official rank in the Church and no political authority. He offered to introduce me to any of the Senators and members of Congress, but advised that I should rather go unintroduced, without influence, and make my appeal as a private citizen. This sounded to me depressingly like the call to lead a "forlorn hope." I reported to my father again, and was not altogether reassured by a tranquility which he seemed to be able to maintain in the face of any desperation. Other agencies of the Church had reached the end of their resources. There was no help in sight. And I went, at last, to throw our case upon the mercy of the Secretary of State, Mr. James G. Blaine, my father's friend, the friend of our people, the statesman whom I--in common with millions of other Americans--regarded with a reverence that approached idolatry. He received me in the long room of the Secretary's apartments, standing, a striking figure in black, against the rich and heavy background of the official furnishing. He was very pale--unhealthily so--perhaps with the progress of the disease of which he was to die in so short a time. In contrast with his usual brilliancy of mind, he seemed to me, at first, depressed and quiet--with a kindly serenity of manner, at once gracious, and intimate, but masterful. He was instantly and deeply interested in what I had to say; he seated himself--on a sofa, near the embrasure of a window--motioned me to bring a chair to his side, and heard me in an erect attitude of thoughtful attention, re-assuring me now and then by reaching out to lay a hand on my knee when he saw from my hesitancy that I feared I might be too candid in my confidences; and the look of his eye and the touch of his hand were as if he said: "I'm your friend. Anything you may say is perfectly safe with me." I told him of my father's imprisonment. "It is dreadful," he said. "You shock me to the soul." He spoke of their friendship, of his admiration for my father's work in Congress, of his personal regard for the man himself. "Of course," he said, "I have no sympathy with your peculiar marriage system, and I'll never be able to understand how a man like your father could enter it." I reminded him that my father believed it a system revealed and ordained by God. "I know," he replied. "That is what they say. And I suppose they have scriptural warrant for polygamy. But it is a thing that would be 'more honored in the breach than the observance.' Tell me, is the rule of the Church absolute over you younger men?" I told him that it was, in respect of political control; that the situation in Utah had placed us where there was no possibility of compromise; that we must be of, with, and for our own people, or against them. He asked me whether I intended to address myself to the President. I replied, "Not yet"--since the bills were still pending in Congress and were not being urged from the White House. He seemed pleased. As I afterwards learned, there was a strong rivalry between the President and the Secretary of State; and though I knew that Mr. Blaine's interest in Utah was almost wholly one of responsible statesmanship, warmed by a personal kindliness for our people, still it remains a fact that he expected the support of the Utah Republican delegation in the convention of 1892, and that it had been promised him by national Republicans who were now laboring at Washington in our behalf. He encouraged me with an almost intimate emotion of pity and friendliness; and I felt the largeness of the man as much in the warmth of his humanity as in the breadth of his view. He approved, of my appearing before the committees. "Go and tell them your own story, yourself," he said. "Make your plea independently of all the formal and official arguments that have been used. These have been exhausted. They have been ineffective. We must use the personal and"--he added it significantly--"the political appeal. If you find difficulty, let me know. I shall not be idle in your behalf. If you meet any insuperable obstacle, I'll see if I can't help you run over it." He rose to terminate the interview. He looked at me with a smile. "'The Lord giveth,'" he said, "'and the Lord taketh away.' Wouldn't it be possible for your people to find some way--without disobedience to the commands of God--to bring yourselves into harmony with the law and institutions of this country? Believe me, it's not possible for any people as weak in numbers as yours, to set themselves up as superior to the majesty of a nation like this. We may succeed, this time, in preventing your disfranchisement; but nothing permanent can be done until you 'get into line.'" He accompanied me toward the door, giving me friendly messages of regard to deliver to my father. He put his arm around my shoulders, at last, and said: "You may tell your father for me--as I tell you, young man--you shall not be harmed, this time." I parted from him with an almost speechless relief and gratitude, and hurried to my father with the news of hope. I had not told Mr. Blaine that he was in Washington; for, without feeling that he saw himself marked by his imprisonment, I was aware that his friends might pity him for it, if they did not condemn him; and neither sentiment (I knew) was he of the personal temper to encounter. I told him every detail of my talk with the Secretary of State; he heard me, silently, meditatively. When I concluded with Mr. Blaine's assurance that we should not be harmed "this time," but must "get into line," he looked up at me with a significant steadiness of eye. "President Woodruff," he said, "has been praying.... He thinks he sees some light.... You are authorized to say that something will be done." I asked no question. His gaze conveyed assurance, but forbade inquiry. I had to understand, without being told, that the Church was preparing to concede a recession from the doctrine of polygamy. With this assurance to aid me, I began the work of reaching the committees--warm work in a Washington summer, but hopeful in the new prospect of a lasting success. The bill for disfranchisement had been reported out by the committees and was on the calendar for passage. It was necessary to have the question reopened before the committees for argument. In soliciting the opportunity of a re-hearing, from the Chairman of the Senate Committee, Senator Orville H. Platt, of Connecticut, I made my argument in a private conversation with him in his rooms in the Arlington Hotel. When I had done, he chewed his cigar a moment, looked at me quizzically, and asked: "Do you know Abbot R. Heywood, of Ogden?"--and, as he asked it, he drew a letter from his pocket. I replied that I knew Mr. Heywood well. "I have a letter here from him, on this same subject," he said. "Tell me. What kind of man is he? And to what extent do you think I ought to depend on his views?" I was never more tempted in my life to tell a lie. I knew Mr. Heywood to be a man of truth and high ideals; but he had been Chairman of the Anti-Church party in Weber County, and he had been one of the Gentile leaders for several years. I knew the intensity of his feelings against the rule of the Church in politics and the Mormon attitude of defiance to the law. I was sure that he would be strong in his demand for the passage of the disfranchisement act. I hesitated a moment. Senator Platt was watching me. Then, with a resolve that our cause must stand or fall by the truth, I said: "Mr. Heywood is a man of integrity. I think he would write exactly what he believed to be true. But you know, Senator, intense feeling in politics sometimes sways a man's judgment. In view of Mr. Heywood's long controversy, I hope that if he has taken a view adverse to mine, his antagonism may be mitigated in your mind by your own knowledge of human feelings." Senator Platt held out the letter to me. "You've won your motion for a re-hearing," he said. "I think we may be able to get the truth out of you. We have not always had it in this Utah question. Read that." I read it. It was Mr. Heywood's solemn protest, as an American citizen--on behalf of himself and the other members of the perfunctory Republican Committee of his County--against the wholesale disfranchisement of the Mormons, on the ground that it would only delay a progressive American settlement of the territory! Then I went to the other members of the Senate committee privately, and told them that the Mormon Church was about to make a concession concerning its doctrine of polygamy. I told them so in confidence, pointing out the necessity of secrecy, since to make public the news of such a recession, in advance, would be to prevent the Church from authorizing it. Not one of the Senators betrayed the trust. I was less confidential with the members of the House Committee, because I realized that nothing could be done against us unless the bill passed the Senate. But I gave the news of the Church's reconsideration of its attitude to Colonel G. W. R. Dorsey, the member from Nebraska, and he used his influence to get me a rehearing from the House Committee. Finally I appeared once before each committee, and argued our case at length. The bills did not become law. Aided by Mr. Blaine's powerful friendship, we were saved "for the time." It remained to make our safety permanent, and I took train for Utah, on my father's counsel, to see President Woodruff. I had given my word that "something was to be done." I went to plead that it should be done--and done speedily. Chapter IV. The Manifesto I found him in the office of the Presidency--in the little one-story house that I have described in my early interview with Joseph F Smith--and he received me with the gracious affectionateness of a fatherly old man. He asked me, almost at once: "What are they going to do to us in Washington?" "President Woodruff," I replied, "we've been spared--temporarily. The axe will not fall for a few moments. It depends on ourselves, now, whether it shall fall or not." "Come into the other room," he said, under his voice, in an eager confidentiality, like a child with a secret. And pattering along ahead of me, quick on his feet, he signed to me to follow him--with little nods and beckonings--into the retiring room where I had talked with Smith. There he sat down, on the edge of his chair, his elbows supported on the broad arms, leaning forward, partly bowed with his age, and partly with an intentness of curiosity that glittered innocently in his guileless eyes. A dear old character! Sweet in his sentiments, sweet in his language, sweet in the expression of his face. I told him, in detail, of the events in Washington, and of the men who had helped us in them--particularly of Mr. Blaine, who was apparently a new character in his experience, and of Senator Orville H. Platt, in whom he discovered an almost neighborly interest when I told him that the Senator came from Connecticut, his native state. I warned him that the passage of the measure of disfranchisement had been no more than retarded. I pointed out the fatal consequences for the community if the bill should ever become law--the fatal consequences for the leaders of the Church if the non-polygamous Mormons, deprived of their votes, were ever left unable to control the administration of local government. I repeated the promise that my father had authorized me to carry to the Senators and Congressmen who still had the Cullom-Struble bill in hand; and I emphasized the fact that because of this promise the bill had been held back--with the certainty that it would never become law if we met the nation half way. I was watching him to see if he sensed the point I wished him to get. When I touched the matter of my father's promise, his face became softly reverent; and when I had done--looking at me without a trace of cunning in his benignity, with an expression, rather, of exalted innocence and faith,--he said: "Brother Frank, I have been making it a matter of prayer. I have wrestled mightily with the Lord. And I think I see some light." In order that there might be no misunderstanding, I put into plainer words what I meant and what the prominent men in Washington had been led to look for: since, by a "revelation" of the Church we were ordered to give obedience to the government of the nation, and since we had exhausted all our legal defenses, it was hoped that the Prophet, Seer, and Revelator of the Church would find a way, under the guidance of God, to bring our people into conformity with the law. As he accepted this calmly, I added: "To be very plain with you, President Woodruff, our friends expect, and the country will insist, that the Church shall yield the practice of plural marriage." His eyelids quivered a little, but he showed no other sign of flinching. I saw that the counsels of his advisers and the comfort that he had derived from his prayers had prepared him for an immolation that was more serious to him than any personal sacrifice that he could make. He said sadly: "I had hoped we wouldn't have to meet this trouble this way. You know what it means to our people. I had hoped that the Lord might open the minds of the people of this nation to the truth, so that they might be converted to the everlasting covenant. Our prophets have suffered like those of old, and I thought that the persecutions of Zion were enough--that they would bring some other reward than this." If I had been the bearer of a new edict of proscription, I think he could not have been more profoundly oppressed by the sense of his responsibility. "Did your father tell you," he asked, "that I had been seeking the mind of the Lord?" I replied that he had. He reflected silently. "I shall talk with you again about it," he said, at last. "I hope the Lord will make the way plain for his people." I do not wish to idealize the polygamous relation--but in monogamy a man is not persecuted for his marriage, and sometimes he does not appreciate the tie. In polygamy, the men and women alike had been compelled to suffer on its account by the grim trials of the life itself and by the hatred of all civilization arrayed against it. They had grown to value their marriage system by what it had cost them. They had been driven by the contempt of the world to argue for its sanctity, to live up to their declarations, and to raise it in their esteem to what it professed to be, the celestial order that prevailed in the Heavens! I knew, as well as President Woodruff did, the wrench it would give their hearts to have to abandon, at last, what they had so long suffered for. In the days of anxious waiting that followed, I saw Joseph F. Smith and sounded him for any hint of progress. He said: "I'm sure I don't know what can be done. Your father talked with President Woodruff and me before he went to Washington, but I'm sure I can't see how we can do anything." When my father returned home, I went to him many times--without however learning anything definite. I knew that the men in Washington would demand some tangible evidence of our good faith before Congress should reconvene; and I repeatedly urged the necessity of action. At length he sent me word, in Ogden, that President Woodruff wished to confer with me, and he suggested that it would be permissible for me to speak my opinions freely. I hastened to Salt Lake City, to the offices of the Presidency. President Woodruff took me into a private room and read me his "manifesto." It was the same that was issued on September 24, 1890, and ratified by a General Conference of the Mormon Church on October 6, following. It was the proclamation that freed the oppressed of Utah; for, by the subsequent "covenant"--and its acceptance by the Federal government--the nation did but confirm their freedom and accord them their constitutional rights. Here, shaking in the hand of age, was a sheet of paper by which the future of a half million people was to be directed; and that simple old man was to speak through it, to them, with the awful authority of the voice of God. He told me he had written it himself, and it certainly appeared to me to be in his handwriting. Its authorship has since been variously attributed. Some of the present-day polygamists say that it was I who wrote it. Chas. W. Penrose and George Reynolds have claimed that they edited it. I presume that as Mormons, "in good standing," believing in the inspiration of the Prophet, they appreciate the blasphemy of their claim! I found it disappointingly mild. It denied that the Church had been solemnizing any plural marriages of late, and advised the faithful "to refrain from contracting any marriages forbidden by the law of the land." In spite of this mildness, President Woodruff asked me whether I thought the Mormons would support the revelation--whether they would accept it. I replied that there could be no proper anxiety on that point. The majority of the Mormon people were ready for such a message. It might be very much stronger without arousing resistance. With the exception of the comparatively few men and women who were living in polygamy, the community would accept it gratefully. Rather, I made bold to say, my anxiety was as to whether the nation would believe that such an equivocally-worded document meant an absolute recession from the practice of plural marriage. It was plain that his advisers had not pointed out this danger to him. He asked me how I thought the nation would take it. I asked him, point blank, whether it meant an absolute recession from polygamy. He answered that it did. Then (I said) with such an interpretation of it, and a formal and public acceptance of it by the Church authorities, I did not doubt that we could convince the nation of its sufficiency. I reminded him--as I am now glad to remember--that the word of the Mormon people had passed current in the political and commercial circles of the country; that I had several times been the bearer of messages from them to prominent men; that we had been taken on faith and the faith had been always vindicated. Finally, in order that I might carry away no misapprehension, nor convey any, I asked him if it was the intention of the manifesto to inhibit any further plural marriage living. He answered, quaintly: "Why, of course, Frank--because that's what they've been persecuting us for." There was not even a shrewdness in his voice when he added: "You know they didn't get our brethren in prison for polygamy, but for living with their plural wives." Perhaps no other man in Utah could have said such a thing without sarcasm. The fact was that the United States authorities had been practically unable to prove a case of polygamy (which was a felony) because the marriage records were concealed by the Church; but they could prove plural marriage living (a mere misdemeanor) by repute and circumstance. It was part of President Woodruff's unworldliness that he did not see the satire of his words; and I was the more convinced of his good faith. I was convinced also, by several of his remarks, that he had consulted with the Church's attorney, Mr. Franklin S. Richards; and while I trusted the President's unworldly faith, I trusted more the sagacity of his more worldly advisers. I began to see, with a sure hope, the beginning of the end of all our miseries. Some days later I was summoned to attend a meeting of the Church authorities in the President's offices; and I knew that the test had come. The Church was governed by the Presidency, composed of President Woodruff and his two Councillor's, with the Quorum of the Twelve Apostles, the Presidents of Seventies, and the presiding Bishopric, composed of three members. These quorums aggregate twenty-five men; and to their number may be added the Chief Patriarch of the Church, making a body of twenty-six general authorities--the Hierarchy. It was from these latter men, polygamists and (I feared) parochial in their ignorance of the nation and their trust in the protection of their followers--it was from them (and the other practicers of polygamy) that any opposition would come to the acceptance and publication of the manifesto. They met--something less than a score of them, with two or three of their most trusted advisers--in one of the general offices of the Presidency, sitting in leather chairs along its walls, with a sort of central skylight illuminating subduedly the anxiety of their silent faces. President Woodruff and his two Councillor's entered to them; and this insignificant-looking apartment--of such tremendous community significance, because of the memories of its past--seemed to take on the gravity of another momentous crisis in the destiny of its people. The portraits in oils of the dead presidents, martyrs, and prophets of the Church, looked down on us from the facade of a little gallery, and caught my eyes almost hypnotically with the imperturbability of their gaze. No word from them! In the midst of the broken utterance of emotion--when the tears were wet on faces to whose manliness tears were the very sweat of martyrdom--I saw those immovable countenances as placid as the features of the dead. President Woodruff stood under them, so old and other-worldly, that he seemed already of their circle rather than ours; and he spoke in a voice of feeling for us, but with a simple and courageous finality that sounded the very note of fate. He had called the brethren together (he said) to submit a decision to their consideration, and he desired from them an expression of their willingness to accept and abide by it. He knew what a trial it would be to the "whole household of Israel." "We have sought," he said, "to live our religion--to harm no one--to perform our mission in this world for the salvation of the living and the dead. We have obeyed the principle of celestial marriage because it came to us from God. We have suffered under the rage of the wicked; we were driven from our homes into the desert; our prophets have been slain, our holy ones persecuted--and it did seem to me that we were entitled to the constitutional protection of the courts in the practice of our religion." But the courts had decided "against us." The great men of the nation were determined to show us no mercy. Legislation was impending that would put us "in the power of the wicked." Brother George Q. Cannon, Brother John T. Caine, and the other brethren who had been in Washington, had found that the situation of the Church was critical. Brother Franklin S. Richards had advised him that our last legal defense had fallen. "In broken and contrite spirit" he had sought the will of the Lord, and the Holy Spirit had revealed to him that it was necessary for the Church to relinquish the practice of that principle for which the brethren had been willing to lay down their lives. A sort of ghastly stillness accepted what he said as a confirmation of the worst fears of the men who had evidently come there with some knowledge of what they were to hear. I glanced at the faces of those opposite me. A set and staring pallor held them motionless. I was conscious of a chill of heart that seemed communicated to me from them. My brother Abraham was sitting beside me; I knew his deep affection for his family; I knew with what a clutch of misery this edict of separation was crushing his hope; I felt myself growing as pale and tense as he. The silence was broken by President Woodruff asking one of the brethren to read the manifesto. When it was concluded, he said: "The matter is now before you. I want you to speak as the Spirit moves you." There was no reply, except a sort of general gasp of low-voiced interjections and a little buzz of whisperings that sounded like emotion taking its breath. He called on my father to speak. The First Councillor rose to make a statesmanlike review of the crisis; and I understood that with his usual diplomacy he was putting aside from him the authority of leadership until he could see whether an opposition was to develop that should make it necessary for him to front it. That opposition made a rustle of stirring in the pause that followed. I saw it in the changed expressions of some of the faces. Several of the men--including my brother Abraham, and Joseph F. Smith--asked whether the manifesto meant a cessation of plural marriages: whether no more such marriages were to be allowed. President Woodruff answered that it did; that the Lord had taken back the principle from the children of men and that we would have no power to restore it. Then they asked whether it meant a cessation of plural marriage living--whether they would be required to separate from the wives whom they had taken in the holy covenant. He answered, firmly, that it did; that the brethren in Washington found it imperative; that it was the will of the Lord; that we must submit. I saw their faces flush and then slowly pale again--and the storm broke. One after another they rose and protested, hoarsely, in the voice of tears, that they were willing to suffer "persecution unto death" rather than to violate the covenants which they had made "in holy places" with the women who had trusted them. One after another they offered themselves for any sacrifice but this betrayal of the women and children to whom they owed an everlasting faith. And a manlier lot of men never spoke in a manlier way. Not a petty word was uttered. Their thought was not for themselves. Their grief was not selfish. Their protests had a dignity in pathos that shook me in spite of myself. When they had done, my father rose again with a face that seemed to bear the marks of their grief while it repressed his own. He dwelt anew on the long efforts of our attorney and our friends in Congress to resist what we believed to be unconstitutional measures to repress our practice of a religious faith. But we were citizens of a nation. We were required to obey its laws. And when we found, by the highest judicial interpretation of statute and constitution, that we were without grounds for our plea of religious immunity, we had but the alternative either of defying the power of the whole nation or of submitting ourselves to its authority. For his part he was willing to do the will of the Lord. And since the Prophet of God, after a long season of prayer, had submitted this revelation as the will of the Lord, he was ready for the sacrifice. The leaders of the Church had no right to think of themselves. They must remember how loyally the people had sacrificed their substance and risked their safety to guard their brethren who were living in plural marriage. Those brethren must not be ungrateful now. They must not now refuse to make their sacrifice, in answer to the sacrifices that had been made for them so often. The people had long protected them. Now they must protect the people. Under the commanding persuasion of his voice I saw the determination of their resistance begin to falter and relax. President Woodruff called on me to speak, and I felt that it was my duty to represent the needs, the hopes, and the opportunities of the hundreds of thousands of the undistinguished mass who would make no decision for themselves, but whose fate was trembling on the event. I rose to speak for them, with my hand on my brother's shoulder, knowing that my every word would be a stab at his heart, and hoping that my grasp might be a touch of sympathy to him--knowing that I must urge these elders to sacrifice themselves and their families for a redemption of which I was to share the benefits--but sustained by the remembrance of the solemn pledge which I had been authorized to give in Washington to honorable men who had trusted in our honor--and strengthened by the thought of all those dear, to me, whose sufferings would be multiplied, with no hope of relief, if the few would not now yield to save the many. I described the situation as I had seen it in Washington and as I knew it in Utah from a more intimate personal experience than these leaders could have of the sufferings of the people. I told them how cheerfully and bravely the non-polygamists had borne the brunt of protecting them in the practice of their faith, and yet how patient a hope had been always with us that the final demand might not be made upon us for the sacrifice of a citizenship which we valued more because it shielded them than because it armed us. Encouraged by the face of President Woodruff, I reminded them that the sorrow and the parting, at which they rebelled, could only be for a little breath of time, according to their faith; that by the celestial covenant, into which they had entered, they were assured that they should have their wives and children with them throughout the endless ages of eternity. The people had given much to them. Surely they could yield the domestic happinesses of the little remaining day of life in this world, in order to save and prosper those who were not to enjoy their supreme exaltation of beatitude in the world to come. I had felt my brother strong under my hand. He rose, when I concluded. And with a manful brevity he replied that he submitted because it was the will of the Lord, and because he had no right to interpose his selfish love and yearnings between the people of God and their worldly opportunity. The others followed. Not one referred to the equivocal language of the manifesto or questioned it. They accepted it--as it was then and afterwards interpreted--as a revelation from God made through the Prophet of the Church; and they subscribed to it as a solemn covenant, before God, with the people of the nation. Joseph F. Smith was one of the last to speak. With a face like wax, his hands outstretched, in an intensity of passion that seemed as if it must sweep the assembly, he declared that he had covenanted, at the altar of God's house, in the presence of his Father, to cherish the wives and children whom the Lord had given him. They were more to him than life. They were dearer to him than happiness. He would rather choose to stand, with them, alone--persecuted--proscribed--outlawed--to wait until God in His anger should break the nation with His avenging stroke. But-- He dropped his arms. He seemed to shrink in his commanding stature like a man stricken with a paralysis of despair. The tears came to the pained constriction of his eyelids. "I have never disobeyed a revelation from God," he said. "I cannot--I dare not--now." He announced--with his head up, though his body swayed--that he would accept and abide by the revelation. When he sank in his chair and covered his face with his hands, there was a gasp of sympathy and relief, as if we had been hearing the pain of a man in agony. And my heart gave a great leap; for, in these supreme moments of feeling, things come to us that are larger than our knowledge, more splendid than our hopes; and I saw, as if in the blinding glisten of the tears in my eyes, a radiant vision of our future, an unselfish people freed from a burden of persecution, a nation's forgiveness born, a grateful state created. I saw it--and I looked at Smith and loved him for it. I knew then, as I know now, that he and those others were at this moment sincere. I knew that they had relinquished what was more dear to them than the breath of life. I knew the appalling significance, to them, of the promise which they were making to the nation. And in all the degraded after-years, when so many of them were guilty of breach of covenant and base violation of trust, I tried never to forget that in the hour of their greatest trial, they had sacrificed themselves for their people; they had suffered for the happiness of others; they had said, sincerely: "Not my will, O Lord, but Thine, be done!" Chapter V. On the Road to Freedom In any discussion of the public affairs that make the subject matter of this narrative, a line of discrimination must be drawn at the year 1890. In that year the Church began a progressive course of submission to the civil law, and the nation received each act of surrender with forgiveness. The previous defiance's of the Mormon people ceased to give grounds for a complaint against them. The old harshnesses of the Federal government were canceled by the new generosity of a placated nation. And neither party to the present strife in Utah should go back, beyond the period of this composition, to dig up, from the past, its buried wrongs. In relating, here, some of the events of 1888 and 1889, I have tried neither to justify the Mormons nor to defend their prosecutors. I have wished merely to make clear the situation in Utah, and to introduce to you, in advance, some of the leaders of the distracted community, so that you might understand the conditions from which the Mormons escaped by giving their covenant to the nation and be able to judge of the obligations and responsibilities of the men who gave it. I, have described the promulgation and acceptance of "the manifesto" with such circumstance and detail, because of what has since occurred in Utah. Let me add that some two weeks later the General Conference of the Church endorsed the President's pronouncement as "authoritative and binding." And let me point out that it was the first and only law of the Mormon Church ever so sustained by triple sanctities--"revealed" as a command from God, accepted by the prophets in solemn fraternity assembled, and ratified by the vote of the entire "congregation of Israel" before it was declared to be binding upon men. At first, because of the somewhat indefinite promise of the message itself, many of the non-Mormons of Utah remained suspicious and in doubt of it. But it was recognized by Judge Zane, in court--on the day following the close of the Conference--as an official declaration, "honest and sincere." The newspapers throughout the whole country so received it. The Church authorities sent assurances to Washington that convinced the statesmen, there, of the completeness and finality of the submission. And the good faith of the covenant was at last admitted by the non-Mormons of Utah and endorsed by their trust. I do not know of any change in human affairs dependent on human will--more speedy, effective and comprehensive than this recession. Within the space of a few days a revolution was completed that had been sought by the power of our nation and of the civilized world, for a generation, with stripes and imprisonment, death, confiscation and the ostracism of the country's public contempt. It had been obtained, I knew, chiefly by the sagacity of the First Councillor using the pressure of circumstances to enforce the persuasions of diplomacy. I felt that a miracle of change had been brought to pass. He had placed us on the road to freedom; and I trusted his guidance to lead us to our goal. That goal, to me personally, was the honor of American citizenship--an ambition that had been an obsession with me from my earliest youth. I had never heard a man on a railroad train talk of how he was going to vote in a national election, without feeling a pang of shamed envy; for my lack of citizenship seemed a mark of inferiority. The patriotic reading of my boyhood had made the American republic, to me, the noblest administration of freemen in the history of government and the exercise of its franchise literally the highest dignity of human privilege. I would have been as proud--I was as proud when the day came--to vote for the President of the United States as he could have been to take his oath of office. I do not believe that any poor serf, escaped from the tyranny of Russia, ever saw the American shore with a more grateful eye than I looked to the prospect of being admitted, with the citizens of Utah, into the enfranchisement of the Republic. But it was evident that the Church's recession from polygamy would not be enough to free us, so long as its control of politics remained. Its other practices had flourished and been sheltered under its political power; and now that the Church had ceased to be a lawbreaker, our friends in Washington were properly expecting that it would cease to interfere with its members in the exercise of their citizenship. For this reason, when I was notified that I had been selected as a member of the advisory committee of the People's Party (the Church party), I went at once to my father and told him that I would not take the place; that I intended to work, personally, and through my newspaper, for the political division of Utah on the lines of the national parties. He held that until Gentile solidarity was dissolved, it would be dangerous to divide the allegiance of the Mormons; but he did not stand against my protest; he contented himself--diplomatically--with sending me to consult with President Woodruff and Joseph F. Smith. To them, I argued that the political emancipation of the Mormon people from ecclesiastical direction was as necessary as the recession from polygamy had been. We must be set free to perform our duty to the country solely as citizens of the country, before we could expect to be given the right to perform it at all. And, for my part, the only action I would consent to take as a member of the advisory committee of the People's Party would be to vote for the dissolution of the party. President Woodruff referred me to my father, and advised me to be guided by him. Joseph F. Smith urged that a division of the Mormon people on national party lines would enable the Liberal (the Gentile) party to march in between. I argued in reply that we must divide at some time, and the sooner the better, since every year was increasing the Gentile population. They would never split as long as we remained solid. And if we were ever to be permitted to nationalize ourselves, it would not be until we had dissolved the party organizations whose very names were a proof of the continued rule of the Church in politics. When he had no more arguments to advance, he gave a reluctant assent to mine. I reported back to my father and he approved of my plans. He asked me humorously with whom I expected to affiliate, since he knew of no one who was likely to go with me; but I could see that he was pleased with my independence and hoped I might succeed in doing something to break the deadlock-grapple of Mormon and Gentile that held Utah apart from the rest of the country in politics. His humorous idea of my undertaking gave its color to my beginnings. It was rather a spirited adventure, as I look back upon it now. When we organized a Republican Club at Ogden, my intimate friend, Ben E. Rich, and another friend named Joseph Belnap, were the only Mormons, so far as I know, who joined me in becoming members. Outside of us three, I did not know of another Mormon Republican in the whole territory. Indeed, the status of the Mormon people, in their fancied relation to the two great parties of the country, was almost identical with that of the people of the South after the Civil War. Practically every Mormon believed himself to be a Democrat. Among the young men of the Church there had been occasional attempts to form Democratic Clubs. Mr. John T. Caine, delegate in Congress from the territory, was a Democrat. My father had sat on the Democratic side of the House. Almost all the men who had braved the sentiments of their own states, to speak for us in Congress, had been Democrats. And, of course, the administration of the laws that had been so cruel to the feelings of the Mormons had been in Republican hands. Two years earlier, in Ogden, I had spoken in a meeting of Republicans that had been called to rejoice over the election of Benjamin Harrison to the Presidency; and I was still being taunted by my Mormon friends with having clasped hands with "the persecutors of the Prophets." When I came out, now, as an advocate of Republicanism, I was met everywhere with this charge--that I had joined the enemies of the Church, that I was assisting the persecutors of my father. The fact that my father approved of what I was doing, relieved the seriousness of the situation for me; and the humorous assistance of Ben Rich in our political evangelism gave a secret chuckle to many of the incidents of our campaign. We went from town to town, from district to district, up the mountain valleys, across the plains, into mining camps and farming communities--using the meeting-houses, the school-rooms, the town halls--taking the afternoon to coax the tired workers of the fields or of the mines to come and hear us in the evening, and watching them fall asleep in the light of our borrowed kerosene lamps while we talked. They came eagerly. Indeed, my own ambition for citizenship--for a right to participate in the affairs of the nation--was probably no keener than theirs; and they had an innocent curiosity about the questions of national politics, of which they had never before been invited to know anything. They listened almost devoutly. "Brethren and sisters," a bishop exhorted them at a meeting in which one of our party was to speak, "we have come to listen to this man, and I hope we will be guided in all our reflections by the Spirit of God and that we will do nothing to offend that Spirit. Let there be no commotion, no whispering, and, above all, no hand clapping." In a life that had as few diversions as theirs, a political meeting was an exciting event. The whole family came, and the mothers brought their babies. Surely in no other American community did politics ever have such a homely and serious consideration. Certainly no other community would have so quickly understood the theories of the two parties or accepted them so implicitly. But it was all theory! I recognize, now, that I preached a Republicanism that was an ideal of what it should be, rather than any modern faith of the "practical politician." I had gathered it from my reading, from hearing the speeches in Congress, from sympathetic conferences with the great men who were responsible for the dogmas of the party; and every assurance of grace that their ability could give and my credulity accept, I proclaimed religiously as a political salvation to our people. I built up an ideal, and then judged the party thereafter according to the measure of that ideal. When I found that some of the charges against the Republican party were true--charges which I had indignantly repelled--I was as shocked as any pious worshipper who ever found that his idol had feet of clay. Our people, having accepted the faith with as simple a hope as it was offered, were as easily turned from it when they found that it was false. The political moods of Utah, for its first few years of statehood, were a puzzle to the "practical" leaders of the parties; but to us who understood the impulses of honesty that moved the changes, things were as clear as they were encouraging. During the previous summer in Washington, I had met General James S. Clarkson, then president of the National League of Republican Clubs; and now, on his invitation, in the Spring of 1891, Rich and I went to Louisville to speak before the national convention of the league. Through the kindness of General Clarkson, I was given the official recognition of a perfunctory place on the executive committee of the league's national committee, and came into touch with many of the party leaders. It was about this time, I imagine, that they conceived the idea of using the gratitude of the Mormons in order to carry Utah and the surrounding states in which the Mormon vote might constitute a balance of political power. I know that the idea was old and established when I came upon it, in 1894, during the campaign for statehood. As I also found, still later, the Republican leaders and the business interests with which they were in relation, had their eyes on a distant prospect of fabulous financial schemes in which the secret funds of the Church were to help in the building of railroads and the promoting of other enterprises of associated capital. But at the time of which I am writing, I had not had sufficient experience to suspect the motives of the men who encouraged our work in Utah; and I accepted in good faith their public declarations that the sole aim of the party was to serve the needs of the people of the United States--and therefore of the people of Utah! It seemed to me that such a noble principle should win the support of Mormon and Gentile alike, and it was on this principle that I appealed for the support of both. I was so sure of winning with it that I resented and fought against the aid of the Church that came to us as our campaign succeeded. The People's Party (the Church Party) had been dissolved (June, 1891) by the formal action of the executive committee, under the direct instruction of the leaders of the Church. The tendency was for its members to organize themselves immediately as a Democratic party. They were led by such brilliant and trusted defenders of the Church as Franklin S. Richards, Chas. C. Richards, Wm. H. King, James H. Moyle, Brigham H. Roberts and Apostle Moses Thatcher; and a group of abler advocates could not have been found in any state in the Union. It was against the sentiment of the Mormon people, vivified by such inspiring Democracy as these men taught, that our little organization of Republicans had to make headway; and an anxiety began to show itself among the Church authorities for a less unequal division, and consequently a greater appearance of political independence, among the faithful. Apostle John Henry Smith came out as a Republican stump speaker in rivalry with Moses Thatcher, the Democratic Prophet. Joseph F. Smith announced himself a Republican descendant of Whigs. Apostle Francis Marion Lyman, in his religious ministrations, counselled leading brethren to withhold themselves from the Democratic party unless they had gone too far to retreat. Men of ecclesiastical office in various parts of the territory--who were regarded as being safe in their wisdom and fidelity--were urged to hold themselves and their influence in reserve for such use on either side of politics as the future might demand. Against this ecclesiastical direction of the people's choice, I objected again and again to the Presidency, and my objections seemed to meet with acquiescence. It required no prescience on my part to foresee that the growing dislike and distrust of Moses Thatcher at Church headquarters would lead to a strife in the Church that might be carried into our politics; and I knew how small would be the hope of preserving any political independence, if once it were involved in the intrigues of priests and their rivalries for a supremacy of influence among the people. I was resolved that not even a Church, ruling by "divine right," should interpose between my country and my franchise; and an encroachment that I would not permit upon my own freedom, I would not help to inflict upon others. The men with whom I had been working proposed me as the candidate for Congress of the new Utah Republicans; and I was supported by a strong delegation from my own country and from other parts of the territory; but I found that I was not "satisfactory" to some of the Mormon leaders, and in the convention (1892) Apostle John Henry Smith and my cousin George M. Cannon led in an attempt to nominate Judge Chas. Bennett, a Gentile lawyer. After a bitter fight of two days and nights, we carried the convention against them, and I was nominated. The Democrats selected, as their candidate, one of the strongest characters in the territory, Joseph L. Rawlins. He was the son of a Mormon bishop, but he had left the Church immediately upon reaching manhood. He was a great lawyer, a staunch Democrat, and wonderfully popular. There followed one of the swiftest and most exciting campaigns ever seen in Utah. The whole people rose to it with enthusiasm. Our party chairman, Chas. Crane, had a genius for organization; our speakers drew crowded meetings; and though charges of Church influence were made by both sides, the question of religion was no longer the one that divided Utah. We were getting on famously, when an incident occurred that was at once disastrous and salutary. While I was away from headquarters, stumping the districts, Chairman Crane (who was a Gentile), Ben Rich and Joseph F. Smith, issued a pamphlet in Republican behalf called "Nuggets of Truth." It gave a picture of Joseph Smith, the original Prophet, on the first page and a picture of me on the last one. (They issued also a certificate, obtained by Joseph F. Smith and given out by him, that I was a Mormon "in good standing.") As soon as I heard of the matter, I wired Chairman Crane that unless the pamphlet were immediately withdrawn, I should return to Salt Lake City and publicly denounce such methods. It was withdrawn, but the damage was done, I was defeated, as I deserved to be--though I was the innocent victim of the atrocity--and Mr. Rawlins was elected. The campaign proved, however, that if the Church leaders would only keep their hands off, there was ample strength in either party to make a presentation of national issues of sufficient appeal to divide the people on party lines; and it was evident that the people would choose the party that made the best showing of principles and candidates. "Nuggets of Truth" left us with a nasty sense that at no hour were we assured of safety from ecclesiastical interference--or the nefarious attempt to make an appearance of such interference--in our political affairs. But the disaster that followed, in this instance, was so prompt that we could hope it would prove a lesson. Most important of all, the campaign had made it evident that there was now no political mission in Utah for the Liberal (the Gentile) party--assuming that the retirement of the Mormon priests from politics was sincere and permanent. Accordingly, the organization formally met some months later, and formally dissolved; and, by that act, the last great obstacle to united progress was removed from our road to statehood, and the men who removed it acted with a generosity that makes one of the noblest records of self-sacrifice in the history of the state. They could foresee that their dissolution as a separate force meant statehood for Utah--a sovereignty in itself that would leave the Gentiles in the minority and without any appeal to the nation. Under territorial conditions, although the non-Mormons were less than one-third of the population, they had two-thirds of the political power. They held all the Federal offices, including executive and judicial positions. They had the Governor, with an absolute veto over the acts of the Mormon legislature. They had the President and Congress who could annul any statute of the territory; and they had with them almost the entire sentiment of the nation. It was in their power to have protracted the Mormon controversy, and to have withstood the appeal for statehood, to this day. They yielded everything; they accepted, in return, only the good faith of the Mormons. Was it within the capacity of any human mind to foresee that in return for such generosity the Church would ever give over its tabernacles to teaching its people to hold in detestation the very, names of these men who saved us? Was it to be suspected that the political power surrendered by them would ever be used as a persecution upon them?--that the liberty, given by them to us, would ever afterward be denied them by us? It was inconceivable. Neither in the magnanimity of their minds nor in the gratitude of ours was there a suspicion of such a catastrophe. During 1891, President Woodruff's manifesto had been ratified in local Church conferences in every "stake of Zion;" and a second General Conference had endorsed it in October of that year. President Woodruff, Councillor Joseph F. Smith and Apostle Lorenzo Snow went before the Federal Master in Chancery--in a proceeding to regain possession of escheated Church property--and swore that the manifesto had prohibited plural marriages, that it required a cessation of all plural marriage living, and that it was being obeyed by the Mormon people. These facts were recited in a petition for amnesty forwarded to President Harrison in December, 1891, accompanied by signed statements from Chief Justice Zane, Governor Thomas and other non-Mormons who pledged themselves that the petitioners were sincere and that if amnesty were granted good faith would be kept. "Our people are scattered," President Woodruff and his apostles declared in their petition. "Homes are made desolate. Many are still imprisoned; others are banished and in hiding. Our hearts bleed for these. In the past they followed our counsels, and while they are still afflicted our souls are in sackcloth and ashes.... As shepherds of a patient and suffering people we ask amnesty for them and pledge our faith and honor for their future." At Washington, the Church's attorney, Mr. Franklin S. Richards, and delegate John T. Caine supported the petition with their avowals of the sincerity of the Church leaders, the genuineness of our political division, and the sanctity with which we regarded the promise to obey the laws. The Utah Commission, a non-Mormon body, favored amnesty in an official report of September, 1892. And when I went to Washington, in the winter of 1892-3, the changed attitude of the Federal authorities toward us was strikingly evident. President Harrison issued his amnesty proclamation, early in January, 1893, to all persons liable to the penalties of the Edmunds-Tucker Act, but "on the express condition that they shall in the future faithfully obey the laws of the United States... and not otherwise." The proclamation concluded: "Those who fail to avail themselves of the clemency hereby offered will be vigorously prosecuted." Not a polygamist in Utah, to my knowledge, declined to take advantage of the mercy, by refusing the expressly implied pledge. Meanwhile the campaign had been continued for the return of the escheated Church property and for the passage of an Enabling Act that should permit the territory to organize for statehood. [FOOTNOTE: Statehood seemed still very faraway. There was a Trans-Mississippi Congress held at Ogden in 1892, and though the delegates--coming from all the states and territories "west of the river," were the guests of the people of Utah, so hopeless was our status in the consideration of mankind that the delegates from the territories of New Mexico and Arizona would not let our names be joined to theirs in a resolution for statehood which we wished the committee on resolutions to propose to the Congress. Governor Prince of New Mexico replied, to our plea for a share in the resolution, that he did not intend to damn New Mexico by having her mixed up with Utah. We appealed to the Congress, and we were saved by a speech made by Thos. M. Patterson of Colorado, subsequently senator from Colorado, who carried the day for us. At a recent Trans-Mississippi Congress held in Denver, I sat with ex-Senator Patterson to hear Mr. Prince still proposing resolutions in support of statehood for New Mexico. Twenty years later!] Joseph L. Rawlins, Democratic delegate from Utah, worked valiantly among the Democrats, and he was assisted by the influence of Mr. Franklin S. Richards and John T. Caine and others among their old associates in that party. But, in the very midst of the fight, we were advised that, unless the Republican leaders would let the Enabling Act go through, the Democratic leaders would falter in our advocacy. I had been urged to go to Washington by the Presidency to do what I might to allay Republican antagonism, and I found that a number of self-appointed lobbyists (who expected political preferment's and other rewards from the Church in the event of statehood) had been using the most amazing arguments in our behalf. For example, they told some of the "financial Senators" that the Church had fourteen million dollars in secret funds with which to help build a railroad to the coast as soon as statehood should be granted. They cited the number of the Church's adherents in all the states and territories of the Pacific Coast and as far east as Iowa and Missouri, and predicted that the gratitude of these people to the Republicans who were helping to free Utah would enable the Republican party to control a balance of political power in the several states. They declared positively that plural marriages and plural marriage living had utterly ceased among the Mormons for all time. And they made such statements with great particularity to Senator Orville H. Platt, of Connecticut, who was too wise a man to credit them. As soon as I returned to Washington, he summoned me to a private meeting, in his parlor in the Arlington Hotel, and confronted me with one of the Republican lobbyists who had been soliciting his personal favor and his almost controlling influence. "Now, Mr. Cannon," he said, in his dry way, "have the Mormons stopped living with their plural wives? And will there never be another case of plural marriage among them?" I remembered the lesson of my interview with him at the time of the campaign against the disfranchisement bill, and I answered: "No. Not all the men of the Church have complied fully with the law. So far as I know, all the general authorities of the Church--with two or three exceptions--are fulfilling the covenant they gave; and so far as I can judge there will never be another plural marriage ceremony with the consent or connivance of the leaders of the Church. But human nature is very much the same in Utah as it is in Connecticut. Here and there, no doubt, a man feels that he's under an obligation to keep his covenant with his plural wives in preference to the covenant of his accepted amnesty; and there and here, possibly, in the future, some man will break the law and defy the orders of the Church and take a plural wife. But the leaders of the Church do not countenance either proceeding, and any man who violates the law, in either respect, offends against the revelations of the Church and, I believe, will be dealt with as an apostate. I come direct from the Presidency of the Church, and I am authorized to pledge their word of honor that they will themselves obey the law and do all in their power as men and leaders to bring their people into harmony with the institutions of this country as rapidly as possible." Senator Platt had slowly unwrapped himself, rising from his chair to his full height of more than six feet, in a lank and alarming indignation. "There," he said, striding up and down the room. "That's it! That's just it. These people have been telling us that you were obeying the law--all of you--in every instance--and would always obey it. And now you come here and admit, openly, that some of you, to whom we have granted amnesty, are breaking your word--and that 'possibly' others, in the future, will do the same thing!" "Senator," I pleaded, "what confidence could you have in me if I were to tell you the Mormons were so superhuman that in a single day they could eliminate all their human characteristics? I'm asking you to recognize that the tendency imparted to a whole community is more important than any one man's breach of the law. Believe me, if you grant us our statehood, there will never be any lawbreaking sanctioned or protected by the Church leaders, and just as speedily as possible the entire system will be brought into harmony with the institutions of the nation. I'm telling you the truth." He turned on me to ask, abruptly, how the polygamists had adjusted their family affairs. I answered that in nearly all cases within my personal knowledge, the polygamist had relinquished conjugal relations with his plural wives with the full acquiescence of them and their children. He supported them, cared for the children, and in all other ways acted as the guardian and protector of the household. In a few cases men had gone, to an extreme. For instance, my uncle, Angus M. Cannon--president of the Salt Lake "stake of Zion," a man of most decided character--had declared that he had entered into his marriage relations with his wives under a covenant that gave them equality in his regards; and in order that he might not wound the sensibilities of any, he had separated himself from all. I reminded Senator Platt that with such examples on the part of the leaders, there could be no general law-breaking among the Mormons, and that gradually the polygamous element would accommodate itself to the demands of law and the commands of God. He waved us away with a curt announcement that he would have to think the matter over. If I had not known the essential justice and common sense under his dry and irascible exterior, I might have been alarmed. The lobbyist's concern was almost comic. As soon as we were out of hearing of the Senator's apartment, shaking both fists frantically at me, he cried: "You've ruined everything! We had him. We had him--all right--until you came down here and let the cat out of the bag! You knew what we'd been telling him. Why didn't you stick to it?" I replied with equal warmth: "You may lie all you please; but if we have to win Utah's statehood with lies I don't want it. Senator Platt has been generous to us in our time of need, and I don't intend to deceive him--or any other man." As a matter of fact, this was not only common honesty; it was also the best policy. Senator Platt was, from that time to the day of his death, a good friend and wise counselor of the people of Utah. And I wish to lay particular stress upon this conversation with him, because it was a type of many had with such men as he. Fred T. Dubois, delegate in Congress from the territory of Idaho and subsequently Senator from that state, had been perhaps the strongest single opponent, in Washington, of the Mormon Church; he took our promises of honor, as Senator Platt did, and he pacified Senator Cullom, Senator Pettigrew and many others among our antagonists, who afterwards told me that they had accepted the pledges given by Senator Dubois in our behalf. They recognized that the Church and the community ought not to be held responsible for a few possible cases of individual resistance or offense, so long as there should be a strict adherence by the Church and its leaders to their personal and community covenant. I emphasize the nature of this generous appreciation of our difficulties, because the present-day polygamists in Utah claim that there was a "tacit understanding," between the statesmen in Washington and the agents of the Church, to the effect that the polygamists of that time might continue to live with their plural wives. This is not true. There never was any such understanding, to my knowledge. And there could not have been one, in the circumstances, without my knowledge. For though I did not know what delegate Rawlins, and former delegate Caine, and our attorney, Mr. Richards, were saying in their private interviews with senators and congressmen, I know that in all the frequent conversations I had with them I never heard an intimation of any "tacit understanding" beyond the one which I have defined. For my part I was more than eager to have all our political disabilities removed, the Church property restored, and the right of statehood accorded--believing implicitly in the sincerity of the Mormon leaders. I knew President Woodruff too well to doubt the pellacid character of his mind and purpose. I knew from my father's personal assurance--and from his constant practice from that time to the day of his death--that he was acting in good faith. I knew that the community was gladly following where these men led. I saw no slightest indication that any reactionary policy was likely to be entered upon in Utah, or that our people would accept it if it were. The Church's personal property was restored by an Act of Congress approved October 25, 1893, but it was stipulated in the Act that the money was not to be used for the support of any church buildings in which "the rightfulness of the practice of polygamy" should be taught. Similarly, when the Enabling Act was approved, in July 16, 1894, it, too, provided that "polygamous or plural marriage" was forever prohibited. A constitutional convention was held at Salt Lake City under the provisions of that act, and a constitution was adopted in which it was provided that "polygamous or plural marriages" were forever prohibited, that the territorial laws against polygamy were to be continued in force, that there should be "no union of church and state," and that no church should "dominate the state or interfere with its functions." Upon no other basis would the nation have granted us our statehood; and we accepted the grant, knowing the expressed condition involved in that acceptance. But there was one other gift that came to us from the nation--by Congressional enactment and later by Utah statute as a consequence of statehood; and that gift was the legitimizing of every child born of plural marriage before January, 1896. The solemn benignity of the concession touched me, as it must have touched many, to the very heart of gratitude. By it, ten thousand children were taken from the outer darkness of this world's conventional exclusion and placed within the honored relations of mankind. It was a tribute to the purity and sincerity of the Mormon women who had borne the cross of plural marriage, believing that God had commanded their suffering. It recognized the holy nature and honorable intent of the marriages of these women, by according their children every right of legal inheritance from their fathers. If all other covenants could be forgotten and their proof obliterated, this should remain as Utah's pledge of honor--sacred for the sake of the Mormon mothers, holy in the name of the uplifted child. Chapter VI. The Goal--And After Here we were then (as I saw the situation) assured of our statehood, rid of polygamy, relieved of religious control in politics, and free to devote our energies to the development of the land and the industries and the business of the community. The persecutions that our people had borne had schooled them to co-operation. They were ready, helping one another, to advance together to a common prosperity. They were under the leadership chiefly of the man who had guided them out of a most desperate condition of oppression toward the freedom of sovereign self-government. In that progress he had saved everything that was worthy in the Mormon communism; he had discarded much that was a curse. I knew that he had no thought but for the welfare of the people; and with such a man, leading such a following, we seemed certain of a future that should be an example to the world. But both the Church and the people had been involved in debt by confiscation and proscription; and it was necessary now to free ourselves financially. This work my father undertook in behalf of the Presidency--for the President of the Mormon Church is not only the Prophet, Seer and Revelator of God to the faithful; he is also "the trustee in trust" of all the Church's material property. He is the controller, almost the owner, of everything it owns. He is as sacred in his financial as in his religious absolutism. He is accountable to no one, The Church auditors, whom he appoints, concern themselves merely with the details of bookkeeping. The millions of dollars that are paid to him, by the people in tithes, are used by him as he sees fit to use them; and the annual contributors to this "common fund" would no more question his administration of it than they would question the ways of divinity. In the early days there had been a strongly animating idea that among the divinely-authorized duties of leadership was the obligation to develop the natural resources of the country in order to meet the people's needs. As the immigrants poured into Utah, these needs increased; and the Church leaders used the Church funds to develop coal and iron mines, support salt gardens, build a railway, establish a sugar factory (for which the people, through the legislature, voted a bounty), conduct a beach resort, and aid a hundred other enterprises that promised to be for the public good. These undertakings were not financed for profit. They were semi-socialistic in their establishment and half-benevolent in their administration. But during "the days of the raid" they were neglected, because the Church was involved in debt. And now it became pressingly necessary to obtain money to restore the moribund industries and to meet the payments that were continually falling due upon loans made to the Presidency. President Woodruff called on me to aid in the work. So I came into touch with a development of events that did not seem to me, then, of any great importance; yet it drew as its consequence a connection between the Mormon Church and the great financial "interests" of the East--a connection that is one of the strong determining causes of the perversion of government and denial of political liberty in Utah today. I wish, here, simply to foreshadow, this connection. It will reappear in the story again and again; and it is necessary to have the significance of the recurrence understood in advance. But, at the time of which I write, there was no more than an innocent approach on our part to Eastern financiers to obtain money for the Church and to concentrate our debts in the hands of two or three New York banks. For example, the Church had loaned to, or endorsed for, the Utah Sugar Company to the amount of $325,000; and my father had personally endorsed the general obligations for this and other sums, although he owned only $5,000 of the company's stock. He supported the factory with his personal credit and assumed the risk of loss (without any corresponding possibility of gain) in order to benefit the whole people by encouraging the beet sugar industry. A vain attempt had been made to sell the bonds in New York. Finally, the Church bought all the bonds of the company for $325,000 (of a face value of $400,000), and we sold them, for the Church, to Mr. Joseph Bannigan, the "rubber king," of Providence, Rhode Island, for $360,000, with the guarantee of the First Presidency, the trustee of the Church, and myself. Similarly, the First Presidency led in building an electric power plant in Ogden, after Chas. K. Bannister, a great engineer, and myself had persuaded the members of the Presidency that the work would benefit the community. The bonds of this company, too, were bought by Mr. Bannigan, with the guarantee of the trustee of the Church, the Presidency and myself. Both the power plant and the sugar factory were financially successful. They performed a large public service beneficently. The fact that Mr. Bannigan held their bonds was no detriment to their work and wrought no injury to the people. I single out these two enterprises because Joseph F. Smith has since sold the power plant to the "Harriman interests," and the control of the sugar factory to the sugar trust; and he has explained that in making the sales he merely followed my father's example and mine in selling the bonds to Mr. Bannigan. The power plant is now a part of the merger called the Utah Light and Railway Company, which has a monopoly right in all the streets of Salt Lake City and its suburbs, besides owning the electric power and light plants of Salt Lake City and Ogden, the gas plants of both these cities, and the natural gas wells and pipe lines supplying them. The Mormon people whose tithes aided these properties--whose good-will maintained them--whose leaders designed them as a community work for a community benefit--these people are now being mercilessly exploited by the Eastern "interests" to whom the Prophet of the Church has sold them bodily. The difference between selling the bonds of the sugar company to Bannigan, in order to raise money to support the factory, and selling half the stock to the sugar trust, in order to make a monopoly profit out of the Mormon consumers of sugar, has either not occurred to Smith or has been divinely waived by him. However, this is by the way and in advance of my story. In 1894 we had no more fear of the Eastern money power than we had of the return of the Church to politics or to polygamy. Throughout 1893 and 1894 I was engaged in the work of re-establishing the Church's business affairs with my father and a sort of finance committee of which the other two members were Colonel N. W. Clayton, of Salt Lake City, and Mr. James Jack, the cashier of the Church. In the summer of 1894 I heard various rumors that when Utah should gain its statehood, my father would probably be a candidate for the United States Senate. Since this would be a palpable breach of the Church's agreement to keep out of politics, I took occasion--one day, on a railroad journey--to ask him if he intended to be a candidate. He told me that he was being urged to stand for the Senatorship, but that for his part he had no desire to do so; and he asked me what I thought about it. I replied that if I had felt it was right for him to take the office and he desired it, I would walk barefoot across the continent to aid him. But I reminded him of the pledges which he and I had made repeatedly--on our own behalf, in the name of his associates in leadership, and on the honor of the Mormon people--to subdue thereafter the causes of the controversy that had divided Mormon and Gentile in Utah. He replied with an emphatic assurance of his purpose to keep those pledges, and dismissed the subject with a finality that left no doubt in my mind. I know that he might have desired the Senatorship as a public vindication, since, in the old days of quarrel, he had been legislated out of his place in the House of Representatives; and, for the first and only time in my life, I undertook to philosophize some comfort for him--out of the fact that to the position of authority which he held in Utah a Senatorship was a descent. He replied dryly: "I understand, my son--perfectly." The fact was that he needed no comfort from me or any other human being. He seemed all--sufficient to himself, because of the abiding sense he had of the constant presence of God and his habit of communing with that Spirit, instead of seeking human intercourse or earthly counsel. He did not need my affection. He did not need, much less seek, the approbation of any man. In the events to which this conversation was a prelude, he acted without explaining himself to me or to anyone else, and apparently without caring in the slightest what my opinion or any other man's might be of his course or of the motives that prompted it. Some months later, in the office of the Presidency (at a business meeting with him, Colonel Clayton and Joseph F. Smith), I excused myself from attending any further sittings of the committee for that day, because I had to go to Provo to receive the Republican nomination for Congress. My father said: "I am sorry to hear it. I thought Judge Zane--or someone else would be nominated. I wished you to be free to help with these business matters. Why have you not consulted us?" I reminded him that I had told him, some weeks before, that I expected to be nominated for Congress this year--and that I was practically certain, if elected, of going to the Senate when we were granted statehood. "I talked with you, then, as my father," I said. "But I'm sure you'll remember that I have not consulted you as a leader of the Church, or any of your colleagues as leaders of the Church, on the subject of partisan politics since the People's Party was dissolved." He accepted this mild declaration of political independence without protest, and I went to Provo, happily, a free man. The Republicans nominated me by acclamation, and the chairman of the committee that came to offer me the nomination was Colonel Wm. Nelson, then managing editor of the Salt Lake Tribune, a Gentile, a former leader of the Liberal Party, an opponent of Mormonism as practiced, who had fought the Church hierarchy for years. Here was a new evidence that we were now beyond the old quarrels--a further guarantee that we were prepared to take our place among the states of the Union, free of parochialism and its sectarian enmities. The campaign gave every proof of such political emancipation. The people divided, on national party lines, as completely as any American community in my experience. The Democrats, having nominated Joseph L. Rawlins, had the prestige that he had gained in helping to pass the Enabling Act; a Democratic administration was in power in Washington; Apostle Moses Thatcher, Brigham H. Roberts, and other members of the Church inspired the old loyalty of the Mormons for the Democracy. But the Republicans had been re-enforced by the dissolution of the Liberal Party, whose last preceding candidate (Mr. Clarence E. Allen) went on the stump for us. The Smith jealousy of Moses Thatcher divided the Church influence; and though charges of ecclesiastical interference were made on both sides, such interference was personal rather than official. Mr. Rawlins was defeated, and I was elected delegate in Congress from the territory--with the United States Senatorship practically assured to me. In the spring of 1895 the constitutional convention at Salt Lake City formulated a provisional constitution for the new Utah; and, in the Fall of the year, a general election was held to adopt this constitution and to elect officers who should enter upon their duties as soon as Utah became a state. The election was marked by a most significant and important incident. The Democrats, in their convention, nominated for Congress, Brigham H. Roberts, one of the first seven "presidents of the seventy," and for the United States Senate, Joseph L. Rawlins and Apostle Moses Thatcher. Immediately, at a priesthood meeting of the hierarchy, Joseph F. Smith denounced the candidacies of Roberts and Thatcher; and the grounds for the denunciation were subsequently stated in the "political manifesto" of April, 1896, in which the First Presidency announced, as a rule of the Church, that no official of the Church should accept a political nomination until he had obtained the permission of the Church authorities and had learned from them whether he could "consistently with the obligations already entered into with the Church, take upon himself the added duties and labors and responsibilities of the new position." This action, I knew, was the result of the old jealousy of Thatcher which the Smiths had so long nursed. But it was also in line with the Church's pledge, to keep its leaders out of politics. By it, the hierarchy bound themselves and set the people free. The leaders, thereafter, according to their own "manifesto," could not enter politics without the consent of their quorums; and, therefore, by any American doctrine, they could not enter politics at all. Thatcher and Roberts revolted against the inhibition as an infringement of their rights as citizens, and it was so construed by the whole Democratic party; but everyone knew that a Mormon apostle had no rights as a citizen that were not second to his Church allegiance, and the political manifesto simply made public the fact of such subservience, authoritatively. We Republicans welcomed it, with our eyes on the future freedom of politics in Utah; Thatcher and Roberts refused to accept the dictation of their quorums, and what was practically an "edict of apostasy" went out against them. They were defeated. The Republican candidates (Heber M. Wells, as governor, and Clarence B. Allen, as member of Congress) were elected. Thatcher, subsequently refusing to accept the "political manifesto," was deposed from his apostolic authority, and deprived of all priesthood in the Church. Roberts recanted and was reconciled with the hierarchy. [FOOTNOTE: He was afterwards elected to the House of Representatives and was refused his seat as a polygamist.] The Republicans elected forty-three out of sixty-three members of the legislature, and everyone of these had been pledged to support me, for the United States Senate, either by his convention, or by letter to me, or by a promise conveyed to me by friends; and none of these pledges had I solicited. The rumors of my father's candidacy now became more general--although he was a Democrat, although the new "political manifesto" bound him, although it was doubtful whether the Senate would allow him to be seated. Two influences were urging his election. One was the desire of the Smith faction to have the First Councillor break the ice at Washington for Apostle John Henry Smith, who was ambitious to be a Senator and was disqualified by the fact that he was a Church leader and a polygamist. The other was the desire of some Eastern capitalists to have my father's vote in the Senate to aid them in the promotion of a railroad from Salt Lake City to Los Angeles. A preliminary agreement for the construction of the road had already been signed by men who represented that they had close affiliations with large steel interests in the East, as one party, and my father as business representative of a group of associates, including the Presidency of the Church. The Church's interest in the project was communistic, and so was my father's. But his vote and influence in the Senate would be valuable to the promotion of the undertaking, and he had received written assurances from Republican leaders, senators and politicians, that if he were elected he would be allowed his seat. As a result of our Republican success in the two political campaigns that had just ended, I felt that I represented the independent votes of both Mormons and Gentiles; and I decided to confront the First Presidency (as such a representative) and try to make them declare themselves in the matter of my father's candidacy. Not that I thought his candidacy would be so vitally important for I did not then believe the Church authorities had power to sway the legislature away from its pledges. But every day, at home or abroad, I was being asked: "Are you sure that the Church's retirement from politics is sincere?" My friends were accepting my word, and I wished to add certainty to assurance that the Church leaders intended to fulfill the covenant of their personal honor and respect the constitution of the state by keeping out of politics. Without letting them know why I wished to see them, I procured an appointment for the interview. When we were all seated at the table I explained: "I'm going to Washington to attend to my duties as delegate in Congress. Before I return, Utah will be admitted to statehood, and the legislature will have to elect two United States Senators. As you all know, I've been a candidate for one of these places. It has been assured to me by the probably unanimous vote of the Republican caucus when it shall convene." I laid my clenched hand on the table, knuckles down, with a calculated abruptness. "The first senatorship from Utah is there," I said. "If it's to be disturbed by any ecclesiastical direction, I want to know it now, so that the men who are supporting me may be aware of what they must encounter if they persist in their support. I ask you, as the Presidency of the Church: what are you going to do about the Senatorship?" And I opened my hand and left it lying open before them, for their decision. It was evident enough, from their expressions, that this was a degree of boldness to which they were unaccustomed. It was, evident also that they were unprepared to reply to me. My father remained silent, with his usual placidity, waiting for the others to fail to take the initiative. President Woodruff blinked, somewhat bewildered, looking at my hand as if the sight of its emptiness and the assumption of what it held, confused him. Joseph F. Smith, frowning, eyed it askance with a darting glance, apparently annoyed by the mute insolence of its demand for a decision which he was not prepared to make. My father, at length, looking at me imperturbably, asked: "Are you inquiring of our personal view in this matter, Frank?" The question contained, of course, a tacit allusion to my refusal to consult the Church leaders about politics. I answered: "No, sir. I already have your personal view. That is the only personal view I have ever asked concerning the Senatorship. And I have purposely refrained from any allusions to it of late, with you, because I wished to lay it before the Presidency, as a body, formally, in order that there might be no possible misunderstanding." "In that case," he said, "the matter rests with President Woodruff." The President, thus forced to an explanation, made a very characteristic one. Several of the Church's friends in the East, he said, had urged father's name for the Senatorship, but it was impossible to see how he could be spared from the affairs of the priesthood. Zion needed him--and so forth. Apparently, to President Woodruff, the question of the Senatorship was resolvable wholly upon Church considerations. His mind was so filled with zealous hope for the advancement of "the Kingdom of God on Earth," that he seemed quite unaware of the political aspects of the case, the violation of the Church's pledge, and the difficulties in the Senate that would surely attend upon my father's election. In the general discussion that ensued, both Joseph F. Smith and my father spoke of the appeal that had been made to them on behalf of the business interests of the community, with which the financial interests of the East were now eager to co-operate. But both followed the President's example in dismissing the possibility of the First Councillor's candidacy as infringing upon his duties in the Church. I pointed out to them that such a candidacy would be considered a breach of faith, that it would raise a storm of protest. They accepted the warning without comment, as if, having decided against the candidacy, they did not need to consider such aspects of it. I kept my hand open before them until my father said, with some trace of amusement: "You'd better take up that senatorship, Frank. I think you're entitled to it." I took it up, satisfied that there would be no more Church interference in the matter. The decision seemed to me final and momentous. I felt that the new Utah had faced the old and had been assured of independence. About this same time (although I cannot place it accurately in my recollection), President Woodruff, speaking from the pulpit, declared that it was the right of the priesthood of God to rule in all things on earth, and that they had in no wise relinquished any of their authority. The sermon raised a dangerous alarm in Salt Lake City, and I was immediately summoned from Ogden (by a messenger from Church headquarters) to see the proprietor and the editor of the Salt Lake Tribune--which paper, it was feared, might oppose Utah's admission to statehood, construing President Woodruff's remarks to mean that the Church's political covenants were to be broken. I found Mr. P. H. Lannan, the proprietor of the paper, anxious, indignant and ready to denounce the Church and fight against the admission to statehood. "When I heard of that sermon," he said, "my heart went into my boots. We Gentiles have trusted everything to the promises that have been made by the leaders of the Church. If the Tribune had not supported the movement for statehood, the Gentiles would never have taken the risk. I feel like a man who has sold his brethren into slavery." I assured him (as I was authorized to do) that President Woodruff was not speaking for our generation of the Mormon people nor for his associates in the leadership of the Church. I pleaded that it was the privilege of an old man (and President Woodruff was nearly ninety) to dream again the visions of his youth; his early life had been spent in the belief that a Kingdom of God was to be set up in the valleys of the mountains, governed by the priesthood and destined to rule all the nations of the earth; he had planted the first flag of the country over the Salt Lake Valley; he was still living in days that had passed for all but him, and cherishing hopes that he alone had not abandoned. But if the Tribune and the Gentiles would be magnanimous in this matter, they would add to the gratitude that already bound the younger generations of the Church to the fulfillment of its political promises. Mr. Lannan responded instantly to the appeal to his generosity, and after consultation with the editor-in-chief (Judge C. C. Goodwin) and the managing editor (Colonel Wm. Nelson) the Tribune continued to trust in Mormon good faith. I reported the result of my conference to Church headquarters. The news was received with relief and gratitude. And, in a long conversation with the authorities, I was told that it would be incumbent on us of the younger generation to see that all the Church's covenants to the nation should be scrupulously observed. I accepted my part of the charge with a light heart, and late in November, 1895, I took train for Washington for convening of Congress. Of the incidents of my brief services as delegate I shall write nothing here, since those incidents were merely introductory to matters which I shall have to consider later. But I was greeted with a great deal of cordiality by the Republicans who credited me with having brought a state and its national representation into the Republican party, and they assured me that my own political future would be as bright as that of my native state! President Cleveland, on January 4, 1896, proclaimed Utah a sovereign state of the Union, and its admission to statehood ended, of course, my service as a territorial delegate. I stood beside his desk in the White House to see him sign the proclamation--the same desk at which he had received me, some eight years before, when I came beseeching him to be merciful to the proscribed people whose freedom he was now announcing. Perhaps the manumission that he was granting, gave a benignity to his face. Perhaps the emotion in my own mind transfigured him to me. But I saw smiles and pathos in the ruggedness of his expression of congratulation as he said a few words of hope that Utah would fulfill every promise made, on her behalf, by her own people, and every happy expectation that had been entertained for her by her friends. His enormous rigid bulk, a little bowed now by years of service, seemed softened, as his face was, to the graciousness of clement power. He gave me the pen with which he had signed the paper, and dismissed me to some of the happiest hours of my life. I walked out of the White House dispossessed of office, but now, at last, a citizen of the Republic. I stood on the steps of the White House, to look at the city through whose streets I had so many times wandered in a worried despair, and I saw them with an emotion I would not dare transcribe. I do not know that the sun was really shining, but in my memory the scene has taken on all the accumulated brightnesses of all the radiant days I ever knew in Washington. And I remember that I saw the Washington Monument and the Capitol with a sense of almost affectionate personal possession! In an excited exultation I went to thank the men who had helped us in the House and the Senate--to wire jubilant messages home--to send Governor Wells the pen with which the President had signed his proclamation, and to procure from friends in the War Department the first two flags that had been made with forty-five stars--the star of Utah the forty-fifth. Wherever I went, some sinister aspect seemed to have gone out of things; and I remember that I enjoyed so much the sense of their new inhostility, that I planned to delay my return to Utah until I had made a pilgrimage to every spot in Washington where I had despaired of our future. All this may seem almost sentimental to you, who perhaps accept your citizenship as an unregarded commonplace of natural right. But, for me, the freeing of our people was an emancipation to be compared only to the enfranchisement of the Southern slaves and greater even than that, for we had come from citizenship in the older states, and we could appreciate our deprivation, smart under our ostracism, and resent the rejection that set us apart from the rest of the nation as an inferior people unfit for equal rights. I sat down to my dinner, that evening, with the appetite that comes from a day of fasting and emotional excitement; and I recall that I was planning a visit of self-congratulation to Arlington, for the morrow, when one of the hotel bell-boys brought me a telegram. I opened it eagerly--to enjoy the expected message of felicitation from home. It was in cipher, and that fact gave me a pause of doubt, since the days of political mysteries and their cipher telegrams were over for us, thank God! It was signed with President Woodruff's cipher name. I went to my room to translate it, and I did not return to my dinner. The message read: "It is the will of the Lord that your father shall be elected Senator from Utah." I do not need to explain all the treacherous implications of that announcement. As soon as I had recovered my breath, I wired back, for such interpretation as they should choose to give: "God bless Utah. I am coming home,"--and packed my trunk, for trouble. Chapter VII. The First Betrayals Before I reached Utah, my friends, Ben Rich and James Devine, met me, on the train. The news of President Woodruff's "revelation" had percolated through the whole community. The Gentiles were alarmed for themselves. My friends were anxious for me. All the old enmities that had so long divided Utah were arranging themselves for a new conflict. And Rich and Devine had come to urge me to remember my promise that I would hold to my candidacy no matter who should appear in the field against me. Of my father's stand in the crisis Rich could give me only one indication: after a conference in the offices of the Presidency, Rich had said to President Woodruff: "Then I suppose I may as well close up Frank's rooms at the Templeton"--the hotel in which my friends had opened political headquarters for me--and my father, accompanying him to an anteroom, had hinted significantly: "I think you should not close Frank's rooms just yet. He may need them." Rich brought me word, too, that the Church authorities were expecting to see me; and soon as I arrived in Salt Lake City, I hastened to the little plastered house in which the Presidency had its offices. President Woodruff, my father, and Joseph F. Smith were there, in the large room of their official apartments. We withdrew, for private conference, into the small retiring room in which I had consulted with "Brother Joseph Mack" when he was on the underground--in 1888--and had consulted with President Woodruff about his "manifesto," in 1890. The change in their circumstances, since those unhappy days, was in my mind as I sat down. President Woodruff sat at the head of a bare walnut table in a chair so large that it rather dwarfed him; and he sank down in it, to an attitude of nervous reluctance to speak, occupied with his hands. Smith took his place at the opposite end of the board, with dropped eyes, his chair tilted back, silent, but (as I soon saw) unusually alert and attentive. My father assumed his inevitable composure--firmly and almost unmovingly seated--and looked at me squarely with a not unkind premonition of a smile. President Woodruff continued silent. Ordinarily, anything that came from the Lord was quite convincing to him and needed no argument (in his mind) to make it convincing to others. I could not suppose that the look of determination on my face troubled him. It was more likely that something unusual in the mental attitudes of his councillors was the cause of his hesitation; and with this suspicion to arouse me I became increasingly aware (as the conference proceeded) of two rival watchfulnesses upon me. "Well?" I said. "What was it you wanted of me?" Smith looked up at the President. And Smith had always, hitherto, seemed so unseeing of consequences, and, therefore, unappreciative of means, that his betrayal of interest was indicative of purpose. I thought I could detect, in the communication which his manner made, the plan of my father's ecclesiastical rivals to remove him from the scene of his supreme influence over the President, and the plan of ambitious church politicians to remove me from their path by the invocation of God's word appointing father to the Senate. "Frank," the President announced, "it is the will of the Lord that your father should go to the Senate from Utah." As he hesitated, I said: "Well, President Woodruff?" He added, with less decision: "And we want you to tell us how to bring it about?" It was evident that getting the revelation was easy to his spiritualized mind, but that fulfilling it was difficult to his unworldliness. "President Woodruff," I replied, "you have received the revelation on the wrong point. You do not need a voice from heaven to convince anyone that my father is worthy to go to the Senate, but you will need a revelation to tell how he is to get there." He seemed to raise himself to the inspiration of divine authority. "The only difficulty that we have encountered," he said, "is the fact that the legislators are pledged to you. Will you not release them from their promises and tell them to vote for your father?" "No," I said. "And my father would not permit me to do it, even if I could. He knows that I gave my word of honor to my supporters to stand as a candidate, no matter who might enter against me. He knows that he and I have given our pledges at Washington that political dictation in Utah by the heads of the Mormon Church shall cease. Of all men in Utah we cannot be amenable to such dictation. If you can get my supporters away from me--very well. I shall have no personal regrets. But you cannot get me away from my supporters." This inclusion of my father in my refusal evidently disconcerted President Woodruff; and, as evidently, it had its significance to Joseph F. Smith. I went on: "Before I was elected to the House of Representatives, I asked my father if he intended to be a candidate for the Senate. I knew that some prominent Gentiles, desiring to curry favor at Church headquarters had solicited his candidacy. I had been told that General Clarkson and others had assured him by letter that his election would be accepted at Washington, and elsewhere. I discussed the matter with him fully. He agreed with me that his election would be a violation of the understanding had with the country; and he declared that he did not care to become again the storm center of strife to his people, nor did he feel that he could honorably break our covenant to the country. With this clear understanding between us, I made my pledges to men who, in supporting me, cast aside equally advantageous relations which they might have established with another. I can't withdraw now without dishonor." My father said: "Don't let us have any misunderstandings. As President Woodruff stated the matter to me, I understood that it would be pleasing to the Lord, if the people desired my election to the Senate and it wouldn't antagonize the country." "Yes, yes," the President put in. "That's what I mean." Smith said, rather sourly: "The people are always willing to do what the Lord desires--if no one gives them bad counsel." Both he and my father emphasized the fact that the business interests of the East were making strong representations to the Presidency in support of my father's election; and I suspected (what I afterwards found to be the case) that both Joseph F. Smith and Apostle John Henry Smith, were by this time, in close communication with Republican politicians. There was a calm assumption, everywhere, that the Church had power to decide the election, if it could be induced to act; and this assumption was a deplorable evidence, to me, of the willingness of some of our former allies to drag us swiftly to the shame of a broken covenant, if only they could profit in purse or politics by our dishonor. I would not be an agent in any such betrayal, but I had to refuse without offending my father's trust in the divine inspiration of President Woodruff's decision and without aiding the Smiths in their conspiracy. Either at this conference or one of the later ones, two or three apostles came into the room; and among them was Apostle Brigham Young, son of the Prophet Brigham who had led the Mormons to the Salt Lake Valley. When he understood my refusal to abandon my candidacy, he said angrily: "This is a serious filial disrespect. I know my father never would have brooked such treatment from me." And I retorted: "I don't know who invited you into this conference, but I deny your right to instruct me in my filial duty. If my father doesn't understand that the senatorship has lost its value for me--that it's a cross now--then my whole lifetime of devotion to him has been in vain." My father rose and put his arm around my shoulders. "This boy," he said, "is acting honorably. I want him to know--and you to know--that I respect the position he has taken. If he is elected, he shall have my blessing." That was the only understanding I had with him--but it was enough. I could know that I was not to lose his trust and affection by holding to our obligations of honor; and--an assurance almost as precious--I could know that he would not consciously permit legislators to be crushed by the vengeance of the Church if they refused to yield to its pressure. A few days after my arrival in Utah, and while this controversy was at its height, my father's birthday was celebrated (January 11, 1896), with all the patriarchal pomp of a Mormon family gathering, in his big country house outside Salt Lake City. All his descendants and collateral relatives were there, as well as the members of the Presidency and many friends. After dinner, the usual exercises of the occasion were held in the large reception hall of the house, with President Woodruff and my father and two or three other Church leaders seated in semi-state at one end of the hall, and the others of the company deferentially withdrawn to face them. Towards the end of the program President Woodruff rose from his easy chair, and made a sort of informal address of congratulation; and in the course of it, with his hand on my father's shoulder, he said benignly: "Abraham was the friend of God. He had only one son on whom all his hopes were set. But the voice of the Lord commanded him to sacrifice Isaac upon an altar; and Abraham trusted the Lord and laid his son upon the altar, in obedience to God's commands. Now here is another servant of the Most High and a friend of God. I refer to President Cannon, whose birthday we are celebrating. He has twenty-one sons; and if it shall be the will of the Lord that he must sacrifice one of them he ought to be as willing as Abraham was, for he will have twenty left. And the son should be as willing as Isaac. We can all safely trust in the Lord. He will require no sacrifice at our hands without purpose." I remarked to a relative beside me that the altar was evidently ready for me, but that I feared I should have to "get out and rustle my own ram in the thicket." I received no reply. I heard no word of comment from anyone upon the President's speech. It was accepted devoutly, with no feeling that he had abused the privileges of a guest. Everyone understood (as I did) that President Woodruff was the gentlest of men; that he had often professed and always shown a kindly affection for me; but that the will of the Lord being now known, he thought I should be proud to be sacrificed to it! Among the legislators pledged to me were Mormon Bishops and other ecclesiasts who had promised their constituents to vote for me and who now stood between a betrayal of their people and a rebellion against the power of the hierarchy. I released one of them from his pledge, because of his pathetic fear that he would be eternally damned if he did not obey "the will of the Lord." The others went to the Presidency to admit that if they betrayed their people they would have to confess what pressure had been put upon them to force them to the betrayal. I went to notify my father (as I had notified the representatives of every other candidate) that we were going to call a caucus of the Republican majority of the legislature, and later I was advised that President Woodruff and his Councillor's had appointed a committee to investigate and report to them how many members could be counted upon to support my father's candidacy. The committee (composed of my uncle Angus, my brother Abraham, and Apostle John Henry Smith) brought back word that even among the men who had professed a willingness to vote for my father there was great reluctance and apprehension, and that in all probability his election could not be carried. With President Woodruff's consent, my father then announced that he was not a candidate. I was nominated by acclamation. When I called upon my father at the President's offices after the election, he said to me before his colleagues: "I wish to congratulate you on having acted honorably and fearlessly. You have my blessing." He turned to the President. "You see, President Woodruff," he added, "it was not the will of the Lord, after all, since the people did not desire my election!" I have dwelt so largely upon the religious aspects of this affair because they are as true of the Prophet in politics today as they were then. At the time, the personal complication of the situation most distressed me--the fact that I was opposing my father in order to fulfill the word of honor that we had given on behalf of the Mormon leaders. But there was another view of the matter; and it is the one that is most important to the purposes of this narrative. In the course of the various discussions and conferences upon the Senatorship, I learned that the inspiration of the whole attempted betrayal had come from certain Republican politicians and lobbyists (like Colonel Isaac Trumbo), who claimed to represent a political combination of business interests in Washington. Joseph F. Smith admitted as much to me in more than one conversation. (I had offended these interests by opposing a monetary and a tariff bill during my service as delegate in Congress--a matter which I have still to recount). They had chosen my father and Colonel Trumbo as Utah's two Senators. I made it my particular business to see that Trumbo's name was not even mentioned in the caucus. The man selected as the other senator was Arthur Brown, a prominent Gentile lawyer who was known as a "jack-Mormon" (meaning a Gentile adherent to Church power), although I then believed, and do now, that Judge Chas. C. Goodwin was the Gentile most entitled to the place, because of his ability and the love of his people. I was, however, content with the victory we had won by resisting the influence of the business interests that had been willing to sell our honor for their profit, and I set out for Washington with a determination to continue the resistance. I was in a good position to continue it. The election of two Republican Senators from Utah had given the Republicans a scant majority of the members of the Upper House, and the bills that I had fought in the Lower House were now before the Senate. These bills had been introduced in the House of Representatives, immediately upon its convening in December, 1895, by the committee on rules, before Speaker Reed had even appointed the general committees. One was a bill to authorize the issuance of interest-bearing securities of the United States at such times and in such sums as the Executive might determine. The other was a general tariff bill that proposed increases upon the then existing Wilson-Gorman bill. The first would put into the hands of the President a power that was not enjoyed by any ruler in Christendom; the second would add to the unfair and discriminatory tariff rates then in force, by making ad valorem increases in them. Many new members of Congress had been elected on the two issues thus created: the arbitrary increase of the bonded indebtedness by President Cleveland to maintain a gold reserve; and the unjust benefits afforded those industries that were least in need of aid, by duties increased in exact proportion to the strength of the industrial combination that was to be protected. The presentation of the two bills by the Committee on Rules--with a coacher to each proposing to prevent amendment and limit discussion--raised a revolt in the House. A caucus of the insurgent Republican members was held at the Ebbitt Hotel, and I was elected temporary chairman. We appointed a committee to demand from Speaker Reed a division of the questions and time for opposition to be heard. We had seventy-five insurgents when our committee waited on. Reed; and most of us were new men, elected to oppose such measures as these bills advocated. He received us with sarcasm, put us off with a promise to consider our demands, and then set his lieutenants at work among us. Under the threat of the Speaker's displeasure if we continued to "insurge" and the promise of his favor if we "got into line," forty-one (I think) of our seventy-five deserted us. We were gloriously beaten in the House on both measures. Some of the older Republican members of the House came to ask me how I had been "misled"; and they received with the raised eyebrow and the silent shrug my explanation that I had been merely following my convictions and living up to the promises I had made my constituents. I had supposed that I was upholding an orthodox Republican doctrine in helping to defend the country from exploitation by the financial interests, in the matter of the bond issue, and from the greed of the business interests in the attempt to increase horizontally the tariff rates. I do not need, in this day of tariff reform agitation, to argue the injustice of the latter measure. But the bond issue--looking back upon it now--seems the more cruelly absurd of the two. Here we were, in times of peace, with ample funds in the national treasury, proposing to permit the unlimited issuance of interest-bearing government bonds in order to procure gold, for that national treasury, out of the hoards of the banks, so that these same banks might be able to obtain the gold again from the treasury in return for paper money. The extent to which this sort of absurdity might be carried would depend solely upon the desire of the confederation of finance to have interest-bearing government bonds on which they might issue national bank notes, since the Executive was apparently willing to yield interminably to their greed, in the belief that he was protecting the public credit by encouraging the financiers to attack that credit with their raids on the government gold reserve. The whole difficulty had arisen, of course, out of the agitation upon the money question. The banks were drawing upon the government gold reserve; and the government was issuing bonds to recover the gold again from the banks. I had been, for some years, interested in the problem of our monetary system and had studied and discussed it among our Eastern bankers and abroad. The very fact that I was from a "silver state" had put me on my guard, lest a local influence should lead me, into economic error. I had grown into the belief that our system was wrong. It seemed to me that some remedy was imperative. I saw in bimetallism a part of the remedy, and I supported bimetallism not as a partisan of free coinage but as an advocate of monetary reform. The arrival of Utah's two representatives in the Senate (January 27, 1896) gave the bimetallists a majority, and when the bond-issue bill came before us we made it into a bill to permit the free coinage of silver. (February 1). A few days later, the Finance Committee turned the tariff bill into a free-coinage bill also. On both measures, five Republican Senators voted against their party--Henry M. Teller, of Colorado; Fred T. Dubois, of Idaho; Thos. H. Carter, of Montana; Lee Mantle, of Montana; and myself. We were subsequently joined by Richard F. Pettigrew of South Dakota. Within two weeks of my taking the oath in the Senate we were read out of the party by Republican leaders and Republican organs. All this happened so swiftly that there was no time for any remonstrances to come to me from Salt Lake City, even if the Church authorities had wished to remonstrate. The fact was that the people of Utah were with us in our insurgency, and when the financial interests subsequently appealed to the hierarchy, they found the Church powerless to aid them in support of a gold platform. But they obtained that aid, at last, in support of a tariff that was as unjust to the people as it was favorable to the trusts, and my continued "insurgency" led me again into a revolt against Church interference. The thread of connection that ran through these incidents is clear enough to me now: they were all incidents in the progress of a partnership between the Church and the predatory business interests that have since so successfully exploited the country. But, at the time, I saw no such connection clearly. I supposed that the partnership was merely a political friendship between the Smith faction in the Church and the Republican politicians who wished to use the Church; and I had sufficient contempt for the political abilities of the Smiths to regard their conspiracy rather lightly. Believing still in the good faith of the Mormon people and their real leaders in authority, I introduced a joint resolution in the Senate restoring to the Church its escheated real estate, which was still in the hands of a receiver, although its personal property had been already restored. In conference with Senators Hoar and Allison,--of the committee to which the resolution was referred--I urged an unconditional restoration of the property, arguing that to place conditions upon the restoration would be to insult the people who had given so many proofs of their willingness to obey the law and keep their pledges. The property was restored without conditions by a joint resolution that passed the Senate on March 18, 1896, passed the House a week later, and was approved by the President on March 26. The Church was now free of the last measure of proscription. Its people were in the enjoyment of every political liberty of American citizenship; and I joined in the Presidential campaign of 1896 with no thought of any danger threatening us that was not common to the other communities of the country. But before I continue further with these political events, I must relate a private incident in the secret betrayal of Utah--an incident that must be related, if this narrative is to remain true to the ideals of public duty that have thus far assumed to inspire it--an incident of which a false account was given before a Senate Committee in Washington during the Smoot investigation of 1904, accompanied by a denial of responsibility by Joseph F. Smith, the man whose authority alone encouraged and accomplished the tragedy--for it was a tragedy, as dark in its import to the Mormon community as it was terrible in its immediate consequences to all our family. By his denial of responsibility and by secret whisper within the Church, Smith has placed the disgrace of the betrayal upon my father, who was guiltless of it, and blackened the memory of my dead brother by a misrepresentation of his motives. I feel that it is incumbent upon me, therefore, at whatever pain to myself, to relate the whole unhappy truth of the affair, as much to defend the memory of the dead as to denounce the betrayal of the living, to expose a public treason against the community not less than to correct a private wrong done to the good name of those whom it is my right to defend. Late in July, 1896, when I was in New York on business for the Presidency, I received a telegram announcing the death of my brother, Apostle Abraham H. Cannon. We had been companions all our lives; he had been the nearest to me of our family, the dearest of my friends but even in the first shock of my grief I realized that my father would have a greater stroke of sorrow to bear than I; and in hurrying back to Salt Lake City I nerved myself with the hope that I might console him. I found him and Joseph F. Smith in the office of the Presidency, sitting at their desks. My father turned as I entered, and his face was unusually pale in spite of its composure; but the moment he recognized me, his expression changed to a look of pain that alarmed me. He rose and put his hand on my shoulder with a tenderness that it was his habit to conceal. "I know how you feel his loss," he said hoarsely, "but when I think what he would have had to pass through if he had lived I cannot regret his death." The almost agonized expression of his face, as much as the terrible implication of his words, startled me with I cannot say what horrible fear about my brother. I asked, "Why! Why--what has happened?" With a sweep of his hand toward Smith at his desk--a gesture and a look the most unkind I ever saw him use--he answered: "A few weeks ago, Abraham took a plural wife, Lillian Hamlin. It became known. He would have had to face a prosecution in Court. His death has saved us from a calamity that would have been dreadful for the Church--and for the state." "Father!" I cried. "Has this thing come back again! And the ink hardly dry on the bill that restored your church property on the pledge of honor that there would never be another case--" I had caught the look on Smith's face, and it was a look of sullen defiance. "How did it happen?" My father replied: "I know--it's awful. I would have prevented it if I could. I was asked for my consent, and I refused it. President Smith obtained the acquiescence of President Woodruff, on the plea that it wasn't an ordinary case of polygamy but merely a fulfillment of the biblical instruction that a man should take his dead brother's wife. Lillian was betrothed to David, and had been sealed to him in eternity after his death. I understand that President Woodruff told Abraham he would leave the matter with them if he wished to take the responsibility--and President Smith performed the ceremony." Smith could hear every word that was said. My father had included him in the conversation, and he was listening. He not only did not deny his guilt; he accepted it in silence, with an expression of sulky disrespect. He did not deny it later, when the whole community had learned of it. He went with Apostle John Henry Smith to see Mr. P. H. Lannan, proprietor of the Salt Lake Tribune, to ask him not to attack the Church for this new and shocking violation of its covenant. Mr. Lannan had been intimately friendly with my brother, and he was distressed between his regard for his dead friend and his obligation to do his public duty. I do not know all that the Smiths said to him; but I know that the conversation assumed that Joseph F. Smith had performed the marriage ceremony; I know that neither of the Smiths made any attempt to deny the assumption; and I know that Joseph F. Smith sought to placate Mr. Lannan by promising "it shall not occur again." And this interview was sought by the Smiths, palpably because wherever the marriage of Abraham H. Cannon and Lillian Hamlin was talked of, Joseph F. Smith was named as the priest who had solemnized the offending relation. If it had not been for Smith's consciousness of his own guilt and his knowledge that the whole community was aware of that guilt, he would never have gone to the Tribune office to make such a promise to Mr. Lannan. All of which did not prevent Joseph F. Smith from testifying--in the Smoot investigation at Washington in 1904--that he did not marry Abraham Cannon and Lillian Hamlin, that he did not have any conversation with my father about the marriage, that he did not know Lillian Hamlin had been betrothed to Abraham's dead brother, that the first time he heard of the charge that he had married them was when he saw it printed in the newspapers! [FOOTNOTE: See Proceedings before Senate Committee on Privileges and Elections, 1904, Vol. 1, pages 110, 126, 177, etc.] If this first polygamous marriage had been the last--if it were an isolated and peculiar incident as the Smiths then claimed it was and promised it should be--it might be forgiven as generously now as Mr. Lannan then forgave it. But, about the same time there became public another case--that of Apostle Teasdale--and as this narrative shall prove, here was the beginning of a policy of treachery which the present Church leaders, under Joseph F. Smith, have since consistently practiced, in defiance of the laws of the state and the "revelation of God," with lies and evasions, with perjury and its subornation, in violation of the most solemn pledges to the country, and through the agency of a political tyranny that makes serious prosecution impossible and immunity a public boast. The world understands that polygamy is an enslavement of women. The ecclesiastical authorities in Utah today have discovered that it is more powerful as an enslaver of men. Once a man is bound in a polygamous relation, there is no place for him in the civilized world outside of a Mormon community. He must remain there, shielded by the Church, or suffer elsewhere social ostracism and the prosecution of bigamous relations. Since 1890, the date of the manifesto (and it is to the period since 1890 that my criticism solely applies) the polygamist must be abjectly subservient to the prophets who protect him; he must obey their orders and do their work, or endure the punishment which they can inflict upon him and his wives and his children. Inveigled into a plural marriage by the authority of a clandestine religious dogma--encouraged by his elders, seduced by the prospect of their favor, and impelled perhaps by a daring impulse to take the covenant and bond that shall swear him into the dangerous fellowship of the lawlessly faithful--he finds himself, at once, a law breaker who must pay the Church hierarchy for his protection by yielding to them every political right, every personal independence, every freedom of opinion, every liberty of act. I do not believe that Smith fully foresaw the policy which he has since undoubtedly pursued. I believe now, as I did then, that in betraying my brother into polygamy Smith was actuated by his anger against my father for having inspired the recession from the doctrine; that he desired to impair the success of the recession by having my brother dignify the recrudescence of polygamy by the apostolic sanction of his participation; and that this participation was jealously designed by Smith to avenge himself upon the First Councillor by having the son be one of the first to break the law, and violate the covenant. I saw that my brother's death had thwarted the conspiracy. Smith was so obviously frightened--despite his pretense of defiance--that I believed he had learned his needed lesson. And I accepted the incident as a private tragedy on which the final curtain had now fallen. Chapter VIII. The Church and the Interests Meanwhile, I had been taking part in the Presidential campaign of 1896, and I had been one of the four "insurgent" Republican Senators (Teller of Colorado, Dubois of Idaho, Pettigrew of South Dakota and myself) who withdrew from the national Republican convention at St. Louis, in fulfillment of our obligations to our constituents, when we found that the convention was dominated by that confederation of finance in politics which has since come to be called "the System." I was a member of the committee on resolutions, and our actions in the committee had indicated that we would probably withdraw from the convention if it adopted the single gold platform as dictated by Senator Lodge of Massachusetts acting for a group of Republican leaders headed by Platt of New York, and Aldrich of Rhode Island. At the most critical point of our controversy I received a message from Church headquarters warning me that "we" had made powerful friends among the leading men of the nation and that we ought not to jeopardize their friendship by an inconsiderate insurgency. Accordingly, in bolting the convention, I was guilty of a new defiance of ecclesiastical authority and a new provocation of ecclesiastical vengeance. President Woodruff spoke to me of the matter after I returned to Utah, and I explained to him that I thought the Republican party, under the leadership of Mark Hanna and the flag of the "interests," had forgotten its duty to the people of the nation. I argued, to the President, that of all people in the world we, who had suffered so much ourselves, were most bound to bow to no unfairness ourselves and to oppose the imposition of unfairness upon others. And I talked in this strain to him not because I wished his approval of my action but because I wished to fortify him against the approach of the emissaries of the new Republicanism, who were sure to come to him to seek the support of the Church in the campaign. Some days later, while I was talking with my father in the offices of the Presidency, the secretary ushered in Senator Redfield Proctor of Vermont. I withdrew, understanding that he wished to speak in private with President Woodruff and his councillors. But I learned subsequently that he had come to Salt Lake to persuade the leaders of the Church to use their power in favor of the Republican party throughout the intermountain states. Senator Proctor asked me personally what chance I thought the party had in the West. I pointed out that the Republican platform of 1892 had reproached Grover Cleveland for his antagonism to bimetallism--"a doctrine favored by the American people from tradition and interest," to quote the language of that platform--and the Republicans of the intermountain states still held true to the doctrine. It had been repudiated by the St. Louis platform of June, 1896, and the intermountain states would probably refuse their electoral votes to the Republican party because of the repudiation. Senator Proctor thought that the leaders of the Church were powerful enough to control the votes of their followers; and he argued that gratitude to the Republican party for freeing Utah ought to be stronger than the opinions of the people in a merely economic question. I reminded him that one of our covenants had been that the Church was to refrain from dictating to its followers in politics; that we had been steadily growing away from the absolutism of earlier times; and that for the sake of the peace and progress of Utah I hoped that the leaders would keep their hands off. I did not, of course, convince him. Nor was it necessary. I was sure that no power that the Church would dare to use would be sufficient at this time to influence the people against their convictions. Joseph F. Smith, soon afterward, notified me that there was to be a meeting of the Church authorities in the Temple, and he asked me to attend it. Since I had never before been invited to one of these conferences in the "holy of holies," I inquired the purposes of the conclave. He replied that they desired to consider the situation in which our people had been placed by my action in the St. Louis convention, and to discuss the perceptible trend of public opinion in the state. I saw, then, that Senator Proctor's visit had not been without avail. On the appointed afternoon, I went to the sacred inner room of the temple, where the members of the Presidency and several of the apostles were waiting. I shall not describe the room or any of the religious ceremonies with which the conference was opened. I shall confine myself to the discussion--which was begun mildly by President Woodruff and Lorenzo Snow, then president of the quorum of apostles. To my great surprise, Joseph F. Smith made a violent Republican speech, declaring that I had humiliated the Church and alienated its political friends by withdrawing from the St. Louis convention. He was followed by Heber J. Grant, an apostle, who had always posed as a Democrat; and he was as Republican and denunciatory as Smith had been. He declaimed against our alienation of the great business interests of the country, whose friendship he and other prominent Mormons had done so much to cultivate, and from whom we might now procure such advantageous co-operation if we stood by them in politics. President Woodruff tried to defend me by saying that he was sure I had acted conscientiously; but by this time I desired no intervention of prophetic mercy and no mitigation of judgment that might come of such intervention. As soon as the President announced that they were prepared to hear from me, I rose and walked to the farther side of the solemn chamber, withdrawn from the assembled prophets and confronting them. Having first disavowed any recognition of their right as an ecclesiastical body to direct me in my political actions, I rehearsed the events of the two campaigns in which I had been elected on pledges that I had fulfilled by my course in Congress, in the Senate, and finally in the St. Louis convention. That course had been approved by the people. They had trusted me to carry out the policies on which they had elected me to Congress. They had reiterated the trust by electing me to the Senate after I had revolted against the Republican bond and tariff measures in the lower House. I could not and would not violate their trust now. And there was no authority on earth which I would recognize as empowered to come between the people's will and the people's elected servants. The prophets received this defiance in silence. Their expressions implied condemnation, but none was spoken--at least not while I was there. President Woodruff indicated that the conference was at an end, so far as I was concerned; and I withdrew. Some attempts were subsequently made to influence the people during the campaign, but in a half-hearted way and vainly. The Democrats carried Utah overwhelmingly; only three Republican members of the legislature were elected out of sixty-three. It was this conference in the Temple which gave me my first realization that most of the Prophets had not, and never would have, any feeling of citizenship in state or nation; that they considered, and would continue to consider, every public issue solely in its possible effect upon the fortunes of their Church. My father alone seemed to have a larger view; but he was a statesman of full worldly knowledge; and his experience in Congress, during a part of the "reconstruction period," and throughout the Tilden-Hayes controversy, had taught him how effectively the national power could assert itself. The others, blind to such dangers, seemed to feel that under Utah's sovereignty the literal "kingdom of God" (as they regard their Church) was to exercise an undisputed authority. Unable, myself, to take their viewpoint, I was conscious of a sense of transgression against the orthodoxy of their religion. I was aware, for the first time, that in gaining the fraternity of American citizenship I had in some way lost the fraternity of the faith in which I had been reared. I accepted this as a necessary consequence of our new freedom--a freedom that left us less close and unyielding in our religious loyalty by withdrawing the pressure that had produced our compactness. And I hoped that, in time, the Prophets themselves--or, at least, their successors--would grow into a more liberal sense of citizenship as their people grew. I knew that our progress must be a process of evolution. I was content to wait upon the slow amendments of time. My hope carried me through the disheartening incidents of the Senatorial campaign that followed upon the election of the legislature--a campaign in which the power of the hierarchy was used publicly to defeat the deposed apostle, Moses Thatcher, in his second candidacy for the United States Senate. But the Church only succeeded in defeating him by throwing its influence to Joseph L. Rawlins, whom the Prophets loved as little as they loved Thatcher; and I felt that in Rawlins' election the state at least gained a representative who was worthy of it. What was quite as sinister a use of Church influence occurred among the Mormons of Idaho, where I went to help Senator Fred. T. Dubois in his campaign for re-election. He had aided us in obtaining Utah's statehood as much as any man in Washington. He had accepted all the promises of the Mormon leaders in good faith--particularly their promise that no Church influence should intrude upon the politics of Idaho. Yet in his campaign I was followed through the Mormon settlements by Charles W. Penrose, a polygamist, since an apostle of the Church, and at that time editor of the Church's official organ, the Deseret News. I supposed that he was lying in his claim to represent the Presidency; and as soon as I returned to Salt Lake, I went to Church headquarters and asked whether Penrose had been authorized to say (as he had been saying) that he was sent out to prevent my making any misrepresentations of the political attitude of the Presidency. Joseph F. Smith replied, "Yes,"--speaking for himself and apparently for President Woodruff. "And when"--I demanded--"when did I ever claim to represent or misrepresent you in politics? Haven't I always said that I don't recognize you as politicians--and always denied that you have any right to dictate the politics of our people?" President Woodruff interposed gently: "Well, you know, Frank, we have no criticism to pass on you, but we were advised that you might tell the voters of Idaho we were friendly to Senator Dubois, and so we sent Brother Penrose, at the request of President Budge" (a Mormon stake president in Idaho) "to counsel our people. And Brother Penrose says you attacked him in one of your meetings, and said he was not a trustworthy political guide." President Woodruff's mildness was always irresistible. "If that's all he told you I said about him," I replied, "he didn't do justice to my remarks." And I explained that I had described Penrose as "a lying, oily hypocrite," come to advise the Idaho Mormons that the Presidency wished them to vote a certain political ticket although the Presidency had no interest in the question and although I myself had taken to Washington the Presidency's covenant of honor that the Church would never attempt to interfere in Idaho's political affairs. Smith sprang to his feet angrily. "I don't care what has been promised to Dubois or anyone else," he said. "He was the bitterest enemy our people had in the old days, and I'll never give my countenance to him in politics while the world stands. He sent many a one of our brethren to prison when he was marshal of the territory, and I can't forget his devilish persecutions--even if you can." I closed the conversation by remarking that not one among us would have had a vote as a citizen either of Utah or of Idaho if Dubois and men of his kind had not accepted our pledges of honor; and if we were determined to remember the persecutions and not the mercy, we ought to go back to the conditions from which mercy had rescued us. I left for Washington, soon after, with an unhappy apprehension that there were evil influences at work in Utah which might prove powerful enough to involve the whole community in the worst miseries of reaction. I saw those influences embodied in Joseph F. Smith; and because he was explosive where others were reflective, he had now more influence than previously--there being no longer any set resistance to him. The reverence of the Mormon people for the name of Smith was (as it had always been) his chief asset of popularity. He had a superlative physical impressiveness and a passion that seemed to take the place of magnetism in public address. But he never said anything memorable; he never showed any compelling ability of mind; he had a personal cunning without any large intelligence, and he was so many removes from the First Presidency that it seemed unlikely he would soon attain to that position of which the power is so great that it only makes the blundering more dangerous than the astute. I was going to Washington, before Congress reconvened, to confer with Senator Redfield Proctor. He wished to see me about the new protective tariff bill that was proposed by the Republican leaders. I wished to ask him not to use his political influence in Idaho against Senator Fred. T. Dubois, who had been Senator Proctor's political protege. I knew that Senator Proctor had once been given a semi-official promise that the Mormon Church leaders would not interfere in Idaho against Dubois. I wished to tell Proctor that this promise was not being kept, and to plead with him to give Dubois fair play--although I knew that Senator Dubois' "insurgency" had offended Senator Proctor. He received me, in his home in Washington, with an almost paternal kindliness that became sometimes more dictatorial than persuasive--as the manner of an older Senator is so apt to be when he wishes to correct the independence of a younger colleague. He explained that the House was Republican by a considerable majority; a good protective tariff bill would come from that body; and a careful canvass of the Senate had proved that the bill would pass there, if I would vote for it. "We have within one vote of a majority," he said. "As you're a devoted protectionist in your views--as your state is for protection--as your father and your people feel grateful to the Republican party for leading you out of the wilderness--I have felt that it was proper to appeal to you and learn your views definitely. If you'll pledge your support to the bill, we shall not look elsewhere for a vote--but it's essential that we should be secure of a majority." I replied that I could not promise to vote for the measure until I should see it. It was true that I had been a devoted advocate of protection and still believed in the principle; but I had learned something of the way in which tariff bills were framed, and something of the influences that controlled the party councils in support of them. I could not be sure that the new measure would be any more just than the original Dingley bill, which I had helped to defeat in the Senate; and the way in which this bill had been driven through the House was a sufficient warning to me not to harness myself in a pledge that might be misused in legislation. Senator Proctor did me the honor to say that he did not suppose any improper suggestion of personal advantage could influence me, and he hoped I knew him too well to suppose that he would use such an argument; "but," he added, "anything that it's within the 'political' power of the party to bestow, you may expect; I'm authorized to say that we will take care of you." As I still refused to bind myself blindly, he said, with regret: "We had great hopes of you. It seems that we must look elsewhere. I will leave the question open. If you conclude to assure us of your vote for the bill, I shall see that you are restored to a place in Republican councils. If I do not hear anything from you, it will be necessary to address ourselves to one or two other Senators who are probably available." It is, of course, a doctrine of present-day Republicanism that the will of the majority must rule within the party. An insurgent is therefore an apostate. The decision of the caucus is the infallible declaration of the creed. In setting myself up as a judge of what it was right for me to do, as the sworn representative of the people who had elected me, I was offending against party orthodoxy, as that orthodoxy was then, and is now, enforced in Washington. I was given an opportunity to return to conformity. I was sent a written invitation to attend the caucus of Republican Senators after the assembling of Congress; and, with the other "insurgents," I ignored the invitation. It was finally decided by the party leaders to let the tariff bill rest until after the inauguration of the President-elect, William McKinley, with the understanding that he would call a special session to consider it; and, in the interval, the Republican machine, under Mark Hanna, was set to work to produce a Republican majority in the Senate. Hanna was elected Senator, at this time, to succeed John Sherman, who had been removed to the office of Secretary of State, in order to make a seat for Hanna. The Republican majority was produced. (Senator Dubois had been defeated). And when the special session was called, in the spring of 1897, my vote was no longer so urgently needed. I was invited to a Republican caucus, but I was unwilling to return to political affiliations which I might have to renounce again; for I saw the power of the business interests in dictating the policy of the party and I did not propose to bow to that dictation. When the tariff bill came before the Senate, I could not in conscience support it. The beneficiaries of the bill seemed to be dictating their own schedules, and this was notably the case with the sugar trust, which had obtained a differential between raw and refined sugar several times greater than the entire cost of refining. I denounced the injustice of the sugar schedule particularly. A Mr. Oxnard came to remonstrate with me on behalf of the beet sugar industry of the West. "You know," he said, "what a hard time we're having with our sugar companies. Unless this schedule's adopted I greatly fear for our future." I replied that I was not opposing any protection of the struggling industries of the country, or of the sugar growers, but I was set against the extortionate differential that the sugar trust was demanding. Everybody knew that the trust had built its tremendous industrial power upon such criminally high protection as this differential afforded, and that its power now affected public councils, obtained improper favors, and terrorized the small competing beet sugar companies of the West. I argued that it was time to rally for the protection of the people as well as of the beet sugar industry. He predicted that if the differential was reduced the protection on beet sugar would fail. I laughed at him. "You don't know the temper of the Senate," I said. "Why, even some of the Democrats are in favor of protecting the beet sugar industry. That part of the bill is safe, whatever happens to the rest." "Senator Cannon," he replied, with all the scorn of superior knowledge, "you're somewhat new to this matter. Permit me to inform you that if we don't do our part in supporting the sugar schedule, including the differential, the friends of the schedule in the Senate will prevent us from obtaining our protection." "That," I retorted angrily, "is equivalent to saying that the sugar trust is writing the sugar schedule. I can't listen with patience to any such insult. The Senate of the United States cannot be dictated to, in a matter of such importance, by the trust. I will not vote for the differential. I will continue to oppose it to the end. If you're right--if the trust has such power--better that our struggling sugar industry should perish, so that we may arouse the people to the iniquitous manipulation that destroyed it." I continued to oppose the schedule. Soon after, I received a message from the Church authorities asking me to go to New York to attend to some of their financial affairs. I entered the lobby of the Plaza Hotel on Fifth Avenue about nine o'clock at night; I was met, unexpectedly, by Thomas R. Cutler, manager of the Utah Sugar Company, who was a Bishop of the Mormon Church; and he asked, almost at once, how the tariff bill was progressing at Washington. I had known Bishop Cutler for years. I knew that he had labored with extraordinary zeal and intelligence to establish the sugar industry in Utah. I understood that he had risked his own property, unselfishly, to save the enterprise when it was in peril. And I had every reason to expect that he would be as indignant as I was, at the proposal to use the support of the beet sugar states in behalf of their old tyrant. I told him of my conversation with Oxnard. "I'm glad," I said, "that we're independent enough to refuse such an alliance with the men who are robbing the country." A peculiar, pale smile curled Bishop Cutler's thin lips. "Well, Frank," he replied, "that's just what I want to see you about. We"--with the intonation that is used among prominent Mormons when the "we" are voicing the conclusions of the hierarchy--"wouldn't like to do anything to hurt the sugar interests of the country. I've looked into this differential, and I don't see that it is particularly exorbitant. As a matter of fact, the American Sugar Refining Company is doing all it can to help us get our needed protection, and we have promised to do what we can for it, in return. I hope you can see your way clear to vote for the bill. I know that the brethren"--meaning the Church authorities--"will not approve of your opposition to it." I understand what his quiet warning meant, and when we had parted I went to my room to face the situation. Already I had been told, by a representative of the Union Pacific Railway, that the company intended to make Utah the legal home of the corporation, and to enter into a close affiliation with the prominent men of the Church. I had been asked to participate, and I had refused because I did not feel free, as a Senator, to become interested in a company whose relations with the government were of such a character. But I had not foreseen what this affiliation meant. Bishop Cutler's warning opened my eyes. The Church was protecting itself, in its commercial undertakings, by an alliance with the strongest and most unscrupulous of the national enemies. I saw that this was natural. The Mormon leaders had been for years struggling to save their community from poverty. Proscribed by the Federal laws, their home industries suffering for want of finances, fighting against the allied influences of business in politics, these leaders had been taught to feel a fearful respect for the power that had oppressed them. They were now being offered the aid and countenance of their old opponents. Our community, so long the object of the world's disdain, was to advance to favor and prosperity along the easy road of association with the most influential interests of the country. I remembered the long hard struggle of our people. I remembered the days and nights of anxiety that I myself had known when we were friendless and proscribed. Here was an open door for us, now, to power and wealth and all the comfort and consideration that would come of these. Other men better than I in personal character, more experienced in legislation than I, and wiser by natural gift, were willing to vote for the bill; and Bishop Cutler, a man whom I had always esteemed, the representative of the men whom I most revered, had urged me, for them, to support the bill, under suggestion of their anger if I refused to be guided by their leadership. I saw why the "interests" were eager to have our friendship; we could give them more than any other community of our size in the whole country. In the final analysis, the laws of our state and the administration of its government would be in the hands of the church authorities. Moses Thatcher might lead a rebellion for a time, but it would be brief. Brigham H. Roberts might avow his independence in some wonderful burst of campaign oratory, but he would be forced to fast and pray and see visions until he yielded. I might rebel and be successful for a moment, but the inexorable power of church control would crush me at last. Yet, if I surrendered in this matter of the tariff, I should be doing exactly what I had criticized so many of my colleagues for doing--for more than one man in the House and the Senate had given me the specious excuse that it was necessary to go against his conscience, here, in order to hold his influence and his power to do good in other instances. I did not sleep that night. On the day following, I transacted the financial affairs that I had been asked to undertake, and then I returned to Washington. My wife met me at the railway station, and--if you will bear with the intimacy of such psychology--the moment I saw her I knew how I would vote. I knew that neither the plea of community ambition, nor the equally invalid argument of an industrial need at home, nor the financial jeopardy of my friends who had invested in our home industries, nor the fear of church antagonism, could justify me in what would be, for me, an act of perfidy. When I had taken my oath of office I had pledged myself, in the memory of old days of injustice, never to vote as a Senator for an act of injustice. The test had come. By all the sanctities of that old suffering and the promise that I had made in its spirit, I would keep the faith. When the tariff bill came to its final vote in the Senate, I had the unhappy distinction of being the only Republican Senator who voted against it. A useless sacrifice! And yet if it had been my one act of public life, I should still be glad of it. The "interests" that forced the passage of that bill are those that have since exploited the country so shamefully. It is their control of Republican party councils that has since caused the loss of popular faith in Republicanism and the split in the party which threatens to disrupt it. It is their control of politics in Utah that has destroyed the whole value of the Mormon experiment in communism and made the Mormon Church an instrument of political oppression for commercial gain. They are the most dangerous domestic enemy that the nation has known since the close of the Civil War. My opposition was as doomed as such single independence must always be--but at least it was an opposition. There is a consolation in having been right, though you may have been futile! My father, visiting Washington soon afterwards, took occasion to criticize my vote publicly, in a newspaper interview; but he was content, by that criticism, to clear himself and his colleagues of any responsibility for my act. "You made a great mistake," he told me privately. "You are alienating the friends who have done so much for us." He added as if casually--with an air of off-handedness that was significant to me--"You lay yourself open to attack from your political enemies. When a man's head is high, it is easily hit." I was afterwards to understand how serious a danger he then foresaw and thus predicted. Many reports soon reached me of attacks that were being made upon me by the ecclesiastical authorities, particularly by Joseph F. Smith and Apostle Heber J. Grant. The formal criticism passed upon me by my father was magnified to make my tariff vote appear an inexcusable party and community defection. A vigorous and determined opposition was raised against me. And in this, Smith and his followers were aided by the perfect system of Church control in Utah--a system of complete ecclesiastical tyranny under the guise of democracy. Practically every Mormon man is in the priesthood. Nearly every Mormon man has some concrete authority to exercise in addition to holding his ordination as an elder. Obedience to his superiors is essential to his ambition to rise to higher dignity in the church; and obedience to his superiors is necessary in order to attract obedience to himself from his subordinates. There can be no lay jealousy of priestly interference in politics, because there are no laymen in the proper sense of the word. A man's worldly success in life is largely involved in his success as a churchman, since the church commands the opportunities of enterprise, and the leaders of the Church are the state's most powerful men of affairs. It is not uncommon, in any of our American communities, for men to use their church membership to support their business; but in Utah the Mormons practically must do so, and even the Gentiles find it wise to be subservient. Add to this temporal power of the Church the fact that it was establishing a policy of seeking material success for its people, and you have the explanation of its eagerness to accept an alliance with the "interests" and of its hostility to anyone who opposed that alliance. The Mormons, dispossessed of their means by the migration from Illinois, had been taught the difficulty of obtaining wealth and the value of it when once obtained. They fancied themselves set apart, in the mountains, by the world's exclusion. They were ambitious to make themselves as financially powerful in proportion to their numbers as the Jews were; and it was a common argument among them that the world's respect had turned to the Jews because of the dependence of Christian governments upon the Jewish financiers. The exploitation of this solid mass of industry and thrift could not long be obscured from the eyes of the East. The honest desire of the Mormon leaders to benefit their people by an alliance with financial power made them the easy victims of such an alliance. With the death of the older men of the hierarchy, the Church administration lost its tradition of religious leadership for the good of the community solely, and the new leaders became eager for financial aggrandizement for the sake, of power. Like every other church that has added a temporal scepter to its spiritual authority, its pontiffs have become kings of a civil government instead of primates of a religious faith. Chapter IX. At the Crossways In 1897, the Church, freed of proscription, with its people enjoying the sovereignty of their state rights, had--as I have already said--only one further enfranchisement to desire: and that was its freedom from debt. The informal "finance committee" of which I was a member, had succeeded in concentrating the bulk of the indebtedness in the East, on short term loans, and had brought a certain order out of the confusion of the older methods of administration. But, in 1897, my father proposed a comprehensive plan of Church finance that included the issuance of Church bonds and the formation of responsible committees to regulate and manage the business affairs of the Church, so that the bonds might be made a normal investment for Eastern capital by having a normal business method of administration to back them. The idea was tentatively approved by the Presidency, and I was asked to draw up the plan in detail. To this end there were placed in my hands sheets showing the assets, liabilities, revenues and disbursements of the Church. They gave a total cash indebtedness of $1,200,000, approximately. The revenues from tithes for the year 1897 were estimated at a trifle more than a million dollars--the total being low because of the financial depression from which the country was just recovering. The available property holdings--exclusive of premises used for religious worship, for educational and benevolent work, and such kindred purposes--were valued at several millions (from four to six), although there was no definite appraisal or means of obtaining appraisal, since the values would largely attach only when the properties were brought into business use. I was advised that the incomes of the Church would probably increase at the rate of ten per cent per annum, but I do not know by what calculations this ratio was reached. The disbursements were chiefly for interest on debt, for the maintenance of the temples and tabernacles, for educational and charitable work, for missionary headquarters in other countries, and for the return of released missionaries. The missionaries themselves received no compensation; they were supposed to travel "without purse or scrip;" their expenses were defrayed by their relatives, and they had to pay out of their own pockets for the printed tracts which they distributed. Neither the President nor any of the general authorities received salaries. There was an order that each apostle should be paid $2,000 a year, but this rule had been suspended, except, perhaps, in the cases of men who had to give their whole time to religious work and who had no independent incomes. Some occasional appropriations had been made for meeting houses in communities that had been unable to erect their own chapels of worship, but for the most part there were few calls made upon the Church revenues to support its religious activities, its priests or its propaganda. Our proposed committees, therefore, were a committee on missionary work, one on publication, one on colonization, one on political protective work for the Mormons in foreign countries, and most important--a finance committee selected from the body of apostles, with the addition of some able men connected with financial institutions. As a basis for the work of the finance committee, we proposed the establishment of an interest fund, a sinking fund, and a scale of percentage disbursements for the various community purposes. These committees were to be appointed by the Conferences of the people, and the committee reports were to be public. President Woodruff eagerly accepted the plan as relieving the Presidency of administrative cares that were becoming too great for the quorum to carry. Joseph F. Smith did not at once awake to the real meaning of the proposal; but when the scheme was submitted in its matured details, he spoke of the danger of allowing power to pass from the hands of the "trustee in trust" in business matters. His idea was sufficiently clear in its resistance to any diffusion of authority, but it was correspondingly void of any suggestion of substitute. For the time being he was pacified by the assurance that the "Kingdom of God" and the rule of its prophets would not be endangered by the organization of committees and the submission of financial plans to the general knowledge, and even to the consent, of the people. It was, of course, evident to the First Councillor that this scheme of Church administration would give the Mormon people a measure of responsible government, and the proposal was a part of his wisdom as a community leader seeking the common welfare. While we had been a people on whom the whole world seemed to be making war, a dictatorship had been necessary; but now that we had arrived at peace and liberty, a concentration of irresponsible power would surely become dangerous to progress. Without, therefore, impairing the religious authority of the Prophet, the First Councillor was willing to divide the temporal power of the Church among its members. He was as silent, about these aims, with me as with all others; but I had learned to understand him in his silences; and, in joining with him in his work of reform, I was as sure of his purpose as I have since been sure of the disaster to the Mormon people that has come of the failure to effect the reform. When the Presidency had approved of the flotation of bonds, I went with my father to New York to aid him in interesting Eastern capitalists in the investment. We interviewed Judge John F. Dillon and Mr. Winslow Pierce, of the law firm of Dillon and Pierce, attorneys for some of the Union Pacific interests; and through them we met Mr. Edward H. Harriman, Mr. George J. Gould and members of the firm of Kuhn Loeb and Company. It was interesting to watch the encounters between the Mormon prophet and some of these astutest of the nation's financiers; for it was as if one of the ancient patriarchs had stepped down from the days of early Israel to discuss the financial problems of his people with a modern "captain of industry." He described a condition of society that was, to Wall Street, archaic. He spoke with a serene assurance that the order of affairs in Utah was constituted in the wisdom of the word of God. He was listened to, with the interest of curiosity, as the chief living exponent of the Mormon movement, its processes and its aims; and I was impressed by the fact that these men of the world had a large and splendid sympathy for any wholesome social effort designed to abolish poverty and establish a quicker justice in the practical affairs of the race. It was of the abolition of poverty and the justice of the social order among the Mormons, that the First Councillor chiefly spoke. "Your clients," he said to Judge Dillon, "make their investments frequently in railroad stocks and bonds. What are the underlying bases of the values of railroad securities? Largely the industry and stability of the communities through which the railroad lines shall operate. Then, in reality, the security is valuable in proportion to the value of the community in its steadfastness, its prosperity and the safety of its productive labor. In your railroad investments you are obliged to take such considerations as a secondary security. In negotiating this Church loan with your clients, you can offer the same great values as a primary security. Probably no where else in the world is there a people at once so industrious and so stable as ours." It was the boast of the Mormons that there had not been an almshouse or an almstaker in any of their settlements, up to the time of the escheat proceedings by the Federal officials; and this was literally true. Every man had been helped to the employment for which he was best fitted. If an immigrant, in his former estate, had been a silk-weaver, efforts were made to establish his industry and give it public support. If he had been a musician of talent, a little conservatory was founded, and patronage obtained for him. When the growth of population made it necessary to open new valleys for agriculture, the Church, out of its community fund, rendered the initial aid; in many instances the original irrigation enterprises of small settlements were thus financed; and the investments were repaid not only directly, by the return of the loan, but indirectly, many times over, by the increased productiveness and larger contributions of the people. Co-operation, in mercantile, industrial and stock-raising undertakings, assured the support and patronage of each community for its own particular enterprise, prevented destructive competition and checked the greed of the individual--for the more he toiled for himself, the larger the share of the general burden he had to carry. It was the First Councillor's theory that when people contributed to a common fund they became interested in one another's material welfare. The man who paid less in tithes this year than last was counselled with as to why his business had been unsuccessful, and the wise men of his little circle aided him with advice and material help. The man who contributed largely was glad of a prosperity from which he yielded a part--in recognition of what the community had done for him and in a reverent gratitude to God for making him "a steward of mighty possessions"--but he was anxious that his neighbor also should be a larger contributor each year. The whole system of tithe-paying was built upon a series of purported "revelations" received by Joseph Smith, the original Prophet. It was declared to be the will of God that all men, as stewards of their possessions, should give of their increase annually into "the storehouse of the Lord," which should always be open for the relief of the poor. Inasmuch as the man who received help--or whose widow and children did so--had been a tithe-payer during all his productive years, there was none of the feeling of personal humiliation on the part of the recipient, nor any of the feeling of condescending charity on the part of the giver, in the distribution of funds to the needy. And it was astonishing how few the needy were--because of the abstemious lives, the industry, and the thrift of the workers. The Church tribunals heard and settled all disputes over property or personal rights not involving the criminal law. Expensive litigation was thus avoided. Society was saved the cost of innumerable courts. There were many counties in which no lawyer could be found; and everywhere, among the Mormons, it was considered an act of evil fellowship, amounting almost to apostasy, for a man to bring suit against his brother in the civil tribunals. In short--as my father pointed out--Utah, at that time, expressed the only full-bodied social proposition in the United States. There never had been in America another community whose future, in the economic aspects, offered so clear a solution of problems which still remain generally unsettled. It was as if a segment of the great circle of modern humanity had been transported to another world, otherwise unpopulated, and there with the experience gained through centuries of human travail--had attempted the establishment of a just, beneficent and satisfying social order. I am here repeating this argument--this exposition--because the financial absolutism of the Prophets of the Church has since ruined the whole Mormon experiment in communism, put the Mormon paupers into the public poor houses, used the tithes to support the large financial ventures of the Prophet's favorites, and turned the Church's "community enterprises" into monopolistic exploitations of the Mormon people. And this change began even while our negotiations were pending in New York--for they were prolonged, for various reasons, into the summer of 1898, and they were interrupted finally by the death of President Woodruff. As soon as I received word of his illness I took train for Utah. The news of his death met me on the journey home. Since I derived my authority solely from him, upon my arrival in Salt Lake I went to the Cashier of the Church, gave him the keys and the password to the safety deposit box in New York, and withdrew from any further participation in the Church's financial affairs. When I came to the office of the Presidency I found that my father had removed his desk; and this was an indication to me of what was happening in the inner circles of Church intrigue. The president of the quorum of apostles invariably succeeds to the Presidency of the Church, although it is left to the apostles to decide, and their choice is supposed to be directed by inspiration. His election is subsequently ratified by the General Conference; but this ratification is a mere form, because the conference must either accept the choice of the apostles or rebel against "the revelation of God." Apostle Lorenzo Snow was president of the quorum of apostles, and therefore in line for the Presidency. But usually, after the death of a President, a considerable period was allowed to elapse before the selection of his successor, with the government resting in the quorum of apostles meanwhile, even for a term of years. As soon as I arrived in Salt Lake, Apostle Snow asked me to a private interview (in the same small back room of the President's offices), inquired about the financial negotiations that I had been conducting, and asked me whether it was not essential to the success of our business affairs that as soon as possible the Church should elect a President, empowered as "trustee in trust." I replied that it was. He invited me to attend a conference of the apostles and give my views upon the situation to them. This seemed to me an act of rather shallow cunning, for I knew I was too unimportant a person to be so consulted unless he thought my report would aid his intrigue. Such intriguing was offensive to the religious traditions of the Church; and it outraged my feeling for President Woodruff, who was hardly cold in death before this personal and worldly ambition caught at the reins of his office. Snow had been a man of small weight in the government of the Church. He had known none of the responsibilities of great leadership. He was eighty-four years old. However, it was impossible for us to maintain the Church's credit in the East unless our community were represented by some choate authority, since our credit rested on the belief that the Mormon people were ready to consecrate all their possessions at any time to the service of the Church at the command of the President. I advised the apostles of this fact. Snow was elected President on September 13, 1898, eleven days after Woodruff's death. He followed the usual precedent in choosing my father and Joseph F. Smith as his Councillor's. But he took possession of his new authority with the manner of an heir entering upon the ownership of a personal estate for which he had long waited--and which he proposed to enjoy to the full for his remaining years. In a most literal sense he held that all the property of the people of the Church was subject to his direction, as chief earthly steward of "the Divine Monarch," and he proceeded to exercise his assumed prerogatives with an autocracy that made even Joseph F. Smith complain because the Councillor's were never asked for counsel. As resident apostle of Box Elder County and president of the Box Elder "stake of Zion," Snow had already shown his ambition as a financier, disastrously; and it was as the financial head of the Church that he was chiefly to rule during his term of absolutism. Of all the Church leaders whom I had known he was the only man who showed none of the robustness of the Western experience. Tall, stately, white-bearded, elegant and courtly, he prided himself most obviously on his manners and his culture. He rarely spoke in any but the most subdued and silken tones of suavity. He walked with a step that was almost affected in its gentility. If he had any passions, he held them in such smooth concealment that the public credited him with neither force nor unkindness. He had been a great traveler (as a missionary); he had written his autobiography, somewhat egotistically; he was devoted to the forms of his religion, like a mediaeval Prince of the Church and an elegante. But under all the artificialities of personal vanity and exterior grace, he proved to have a cold determination that seemed more selfishly ambitious than religiously zealous. At once, upon his accession to power, he notified us that he did not intend to carry out any such plan as we had suggested for the administration of the Church's finances. It meant a diffusion of authority; and he held that the best results had been obtained by keeping all power in the hands of the Prophet, Seer and Revelator, and of those whom he might appoint to work with him. Joseph F. Smith, at a meeting of the Presidency, was even more positive. No good, he said, could come of publishing the affairs of the community to the people of it; those affairs were purely the concern of the Prophets; the Lord revealed His will to the Prophets and they were responsible only to Him. My father necessarily bowed to the President's decision. "It is within the authority of the Prophet of the Lord," he counselled me, "to determine how he will conduct the business of the Church. President Snow has his own ideas." By that decision, as I see it now, an autocracy of financial power was confirmed to the President of the Mormon Church at a time when a renewal of prosperity among its people was about to make such power fatal to their liberties. It was confirmed to a man who proved himself eager for it, ambitious to increase it and secretly unscrupulous in his use of it. He proceeded at once to preach the doctrine of contribution with unexampled zeal, but he administered the "common fund," so collected, with none of the old feeling of responsibility to the people who contributed it He became the first of the new financial pontiffs of the Church who have used the "money power" as an aid to hierarchical domination. Moreover, in his desire to fill the coffers of the Church, he engaged in "practical politics" and made a profit out of Church influence, both in business enterprises and in political campaigns. He proved himself peculiarly qualified by nature to construct and direct a secret political machine--a machine whose operations were never to be observable except to the close student of Utah's ecclesiasticism--a machine that was to be all the more effective because of its silent certainty. As the succeeding chapters of this narrative will show, although he affected a fine superiority to unclean political work and always publicly professed that the Church of Christ was holding itself aloof from the strife of partisanship, there was no political event on which he did not fix the calculating eye of his ambitious clericalism and no candidacy that he did not reach with those slender but powerful fingers that controlled the destiny of a state and trifled with the honor of a people. His accession marked the change from the old to the new regime in Utah. Leadership was no longer a dangerous honor. Proscription no longer made the authorities of the Church strong by persecution--hardy chiefs of a poverty-stricken people--leaders as sensible of the obligations of power as their followers were faithful in their allegiance of duty. Political freedom and worldly prosperity made the office of President a luxurious sovereignty, easily tyrannical, fortified in its religious absolutism by its irresponsible power of finance, and protected in its social abuses, from the interference of the nation, by an alliance with the commercial rulers of the nation and by a duplicity that worldliness has learned to dignify with the respectability of material success. Chapter X. On the Downward Path During the last years of President Woodruff's life there had been a slow decline of the feeling that it was necessary for self-protection that the hierarchy should preserve a political control over the people. I cannot say that the feeling had wholly passed. It had continued to show itself, here and there, whenever a candidate was so pertinacious in his independence that words of disfavor were sent out from Church headquarters in one of those whispers that carry to the confines of the kingdom of the priests. But the progress was apparent. The tendency was clear. And in 1898 there was neither internal revolt nor external threat to provoke a renewal of the exercise of that force which is necessarily despotic if it be used at all. Yet, in September, 1898, President Snow, if he did not instigate, at least authorized the candidacy of Brigham H. Roberts for Congress--a polygamist who had been threatened with excommunication for his opposition to the "political manifesto" of 1896 and who had recanted and made his peace with the hierarchy. His election, now, would be a proof that the Church could punish a brilliant orator and courageous citizen in the time of his independence and then reward him in the day of his submission; and the authorities would thus demonstrate to all the people that the one way to political preferment lay through the annihilation of self-will and the submergence of national loyalty in priestly devotion. Such a candidacy was a sufficient shame to the state; but there was also a United States Senatorship to be bestowed; and it was deliberately bargained for, between the Church authorities and a man who deserved better than the alliance into which he entered. Alfred W. McCune was a citizen of Utah who had gone out from the territory in the days of its poverty (and his own), had made a fortune in British Columbia and Montana, and had returned to his home state to enrich it with his generosities. He was not a Mormon, but he had wide Mormon connections. He spent his millions in public enterprises and benefactions; and the Church had benefited in the sum of many thousands by his subscriptions to its funds and institutions. Apostle Heber J. Grant, a Republican by sentiment but a Democrat by pretension, was selected by President Snow to barter the Senatorship to McCune. There can be no doubt of it. Everyone immediately suspected it. Letters from Grant, published in the newspapers of January, 1899, subsequently confirmed it. And President Snow's actions, toward the end of the campaign, proved it. The other candidates were Judge O. W. Powers, a prominent Democrat; William H. King, also a Democrat, a former member of Congress and at one time a Federal judge; and myself as an independent Silver Republican. I had not allied myself with the Democrats after withdrawing from the Republican convention of 1896, and the Republican machine in Utah (thanks to the power of the "interests") had repudiated me, in September, 1898, by adopting a platform that refused to support as Senator any man who had opposed the Dingley Tariff Bill. But I had the votes of my own county of Weber, and some other votes that had been pledged to me before the election of members of the legislature; and though my return to the Senate seemed plainly impossible, I went into the fight in fulfillment of understandings which I had with progressive elements in Utah and with the "insurgents," of that day, in Washington. During the campaign to elect members of the Legislature, I supported the Democratic State and Congressional ticket. Brigham H. Roberts had been nominated for Congress on this ticket despite the protests of my father and many others who foresaw the evil results of electing a polygamist. I accepted Roberts' nomination as proof that this question must be settled anew at Washington; and I contented myself with predicting, throughout the campaign, that the House of Representatives would determine whether it would admit a polygamist and a member of the hierarchy as a lawmaker, and would so forever dispose of these ecclesiastical candidacies of which Utah refused to dispose for itself. (And it is a fact that since the prompt exclusion of Roberts from the House of Representatives no known polygamist has been elected to either House of Congress.) A Democratic legislature was elected, and A. W. McCune was put forward prominently as a candidate for the United States senatorship. He was assisted by his own newspaper, the Salt Lake Herald, by numberless business interests, cleverly by the Deseret News (the organ of the hierarchy) flagrantly and for financial reasons by Apostle Heber J. Grant, and incidentally by the Smiths on behalf of the Church. Also a Republican assistance was given him by my former colleague in the Senate, Arthur Brown, who specialized as an opponent to my candidacy. My old campaign manager, Ben Rich, had been withdrawn from me by a Church order appointing him in control of the Eastern missions. I was without the support of either the Democratic or Republican organizations: my following was a personal one: and consequently the attack upon me chiefly took the form of stories of personal immorality, privately circulated. These stories culminated in a motion before the Woman's Republican Club, demanding my withdrawal from the Senatorial contest on the ground of "gross misconduct"--a motion introduced by a Mrs. Anna M. Bradley, a woman politician (who was a stranger to me), with the assistance of Mrs. Arthur Brown, wife of the former Senator. If I ever had any resentment against these unfortunate women for allowing themselves to be used as the agents of slander, it passed in the miseries that overtook them later; for Mrs. Brown died of the scandal of her husband's intimacy with Mrs. Bradley, and Mrs. Bradley shot and killed ex-Senator Brown, in a Washington hotel, because he refused to marry her and recognize her child after her divorce from her husband. My anger then, and since, was not against the women, but against the men who hid behind them--against Apostle Heber J. Grant and Apostle John Henry Smith and their tool, ex-Senator Brown. In my anger I decided to take an action that looked as desperate as it proved successful. I hired the Salt Lake Theatre--for a night (February 9, 1899), and announced that I would speak on "Senatorial Candidates and Pharisees"--intending to use the opportunity of self-defense in order to attack the "financial apostles" who were selling Church influence. In taking that step I understood, of course, that it meant the death for me of any political ambition in Utah. It meant offending my father, who besought me not to raise my hand against "the Lord's anointed," but to leave my enemies "to God's justice"--as he had always done with his. It meant a breach with many of my friends in the Church who would blindly resent my criticism of the political apostles as an encouragement to the enemies of the faith. But the part that I had taken in helping Utah to gain its statehood made it impossible for me to stand aside, now, and see all our pledges broken, all our promises betrayed. I had to offer myself as a sacrifice to hierarchical resentment in the hope that my destruction might give at least a momentary pause to the reactionaries in their career. It is needless that I should relate all the incidents of that wild night. The theatre was packed with people who joined me for the moment in a sympathetic protest against the disgrace of Utah. President Lorenzo Snow, his two councillors and several apostles were present, and I spoke without any reservations on account of personal relationship, my own candidacy or the possible effect upon my own affairs. I appealed to the people to prevent the sale of Utah's senatorship to McCune by Apostle Grant and the Church reactionaries; and by turning the light of publicity upon the methods that were being employed in the legislature, I made it impossible for the hierarchy to sway enough votes to elect McCune. The men who had pledged themselves to the other candidates could not be shaken from their support without a national scandal. The election settled for the time into a deadlock, in which no candidate could obtain enough votes to elect him. Apostle Heber J. Grant started to write letters that should counteract the effect of my speech, but President Snow forbade him to continue the controversy and sent word to me that he had forbidden Grant to continue it. I did not know why President Snow wished me to feel that he was friendly to me, but I was soon to learn. The deadlock in the legislature continued, in spite of all the efforts of the Church authorities to break it. Our political workers, summoned one by one by messengers from Church headquarters, had gone to interviews from which they did not return to us--until I had left only Judge Ed. F. Colborn (a famous character in Kansas, Colorado and Utah), and an old friend, Jesse W. Fox. One night, about a week after the meeting in the theatre, we three were sitting alone in my rooms, when the door opened and someone beckoned to Fox. He went out. Judge Colborn opened a window to see Fox getting into a carriage with a man from Church headquarters--and we knew that our last worker was gone. He returned only to tell me that President Snow wished to see me--that if I were willing, the President would like to have me call upon him, at half past nine the following evening, in his residence. And I understood the significance of such an invitation for such an hour. I had been too often in contact with the power of the Prophets to doubt what was required of me. I was curious merely to know what form the ultimatum would take. President Snow was then living with his youngest wife in a house a few blocks from the offices of the Presidency. I drove there in a carriage and ordered the driver to wait for me. President Snow opened the door to me himself, received me with his usual engaging smile, and ushered me into a reception room that was shut off, by portieres, from a larger parlor. There, when he had invited me to be seated, he said, winningly: "I was not sure you would come in answer to my message." I assured him that I had not so far lost my regard for the men with whom my father was associated. "And besides," I said, "if there were no other reason, it is my place, as the younger of the two, to attend on your convenience." "I did not know," he replied, "but that you thought me one of the 'Pharisees' of whom you spoke." I did not accept this invitation to reply that I did not consider him one of the Pharisees. I explained merely that I had identified the Pharisees in my speech by name and deed and accusation. "Unless something there said is applicable to you, I have no charge to make against you." He excused himself a moment to go to an infant whom we could hear crying in an inner room; and, when he returned, he had the child in his arms--a little girl, in a night gown. He sat down, petting her, stroking her hair with his supple lean hand, affectionately, and smiling with a sort of absentminded tenderness as he took up the conversation again. This memory of him sticks in my mind as one of the most extraordinary pictures of my experience. I knew that I had come there to hear my own or some other person's political death sentence. I knew that he would not have invited me at such an hour, with such secrecy, unless the issue of our conference was to be something dark and fatal. And in the soft radiance of the lamp he sat smiling--fragile of build, almost spiritual, white-haired, delicately cultured--soothing the child who played with his long silvery beard and blinked sleepily. He inquired whether my carriage was waiting for me, and I replied that it was. He asked me to dismiss it. When I returned to the room, the little girl was resting quiet, and he excused himself to take her to her cot. I heard him closing the doors behind him as he came back. "We may now talk with perfect freedom," he announced. "There's no one else in this part of the house." He sat down in his chair, composing himself with an air that might have distinguished one of the ancient kings. "I have sent for you to talk about the Senatorial situation. May I speak plainly to you?" I replied that he might. He was watching me, under his gray eyebrows, with his soft eyes, in which there was a glitter of blackness but none of the rheum of old age. "It would be most unfortunate," he said, "for us, as a people, if we failed to elect a Senator. I've had many business and other anxieties for the Church, and I want this question settled. If we act wisely--with the power and influence at our command--aid will come to me. I think you would not willingly permit our situation to become more difficult." He must have seen a change in my expression--a change that indicated how well I understood the significance of this guarded introduction. Suddenly, his manner broke into animation, and holding out both hands to me, palms up, he said, smiling: "You must know, Brother Frank, that I had nothing to do with Mr. McCune's candidacy for the Senate, do you not? I was not responsible for what Brother Grant did. Before we go on, I want you to acquit me of responsibility for that project." "President Snow," I replied, "I can't admit so much. I, too, wish to talk plainly--with your permission. Your responsibility is evident even to the casual observer--to say nothing of one reared as I've been. Every man in this community knows that when you point your finger your apostles go, and when you crook your finger your apostles return--and Heber J. Grant has only done what you permitted him to do with your full knowledge." He drew himself up, coldly. "What I have done," he retorted, "has been done with the knowledge of my Councillor's." The thrust was obvious. I replied: "If my father desires to discuss with me his responsibility for this indignity to the state, he knows I'm at his command. And if I have any charge to make, involving his good faith toward the country, I'll seek him alone." "Very well," he said, with a frigid suavity. "We will leave that part of the question." He paused. "Last night," he continued, "lying on my bed, I had a vision. I saw this work of God injured by the political strife of the brethren. And the voice of the Lord came to me, directing me to see that your father was elected to the Senate." He studied me a moment before he added: "What have you to say?" I answered: "It seems to me impossible. This legislature is strongly Democratic. My father's a Republican. It seems to me not only impracticable but very unwise--if it could be done." "Never mind that," he said. "The Lord will take care of the event. I want you to withdraw from the race and throw your strength to your father. It is the will of the Lord that you do so." "Have you a revelation to that effect also?" I asked. He answered, pontifically, "Yes." "You'll publish it to the world, then, the same as other revelations?" "No," he replied. "No." "Then I'll not obey it," I said, "because if God is ashamed of it, I am." His air of prophetic authority changed to one of combative resolution. He explained that one of the other candidates, a strong Democrat, had agreed to accept the revelation if I would; that the two of us could give our strength to the church candidate; that the Church would turn to my father the votes that it had already in command for McCune, and my father's election would be carried. I felt that the thumb-screws were being put on me again. For the second time I was being forced to the point of denying the Senatorship to my father by refusing him my support. And there could not have been, for me, a more vivid and instantaneous illumination of the hidden depths in this Church system--or in the individual Prophet of the cult--than was made by Snow's determined insistence that I should break my word of honor to the people of the state and of the nation, pledge that broken faith to him, induce all my supporters in the legislature to violate their covenants--Mormon and Gentile alike!--and upon his mere assumption of divine authority, direct Mormon and Gentile to stultify and disgrace themselves forever as men and public officials. There was something appalling in the calculating cruelty with which he proposed to devote us all to destruction and dishonor. There was something inhumanly malignant in the plan to use my known affection for my father in order to make me guilty of the very betrayal of the people which I had publicly denounced. I looked at him--and heard him, now, placidly, confidently, with a renewed suavity, urging me to do the thing. "President Snow," I interrupted, "does my father know of this?" He answered: "No." "I'm glad of it," I said. (And I was!) "This is not the way to work out either the destiny of 'God's people' or the destiny of this state. It would place my father in a most humiliating position to be elected--at the orders of the Church--under the assumption that God Almighty had directed men to break their solemn promises to their constituents. I have as high an admiration for my father's wisdom and ability as you or the Democratic candidate who has offered to withdraw at the will of the Church, but I should be paying no honor to my father by dishonoring my pledge to my constituents and asking other men to dishonor theirs." He dismissed me with an air of benignant sorrow! The deadlock in the legislature continued unbroken. Among my supporters was Lewis W. Shurtliff, the President of the "Stake of Zion" in which I lived; he was one of the highest Church dignitaries in the legislature and was regarded as my foremost champion in the Senatorial contest. On the last day of the legislative session, at President Snow's instruction, my father, known as a Republican, was offered as a senatorial candidate to this Democratic legislature, and all the power of the Church influence was thrown to him. President Shurtliff's wife came to our headquarters, that night, and knelt, with a number of other ladies, to pray that her husband might be spared the humiliation of breaking his repeated promise not to desert me! We all knew that if he broke his promise, it would cause him more mental anguish than anyone else; but we knew, too, that if the command came from Church headquarters, he would have to obey it. Men broke their political pledges to their people and outraged their own feelings of personal independence or partisan loyalty, rather than offend against "the will of the Lord." The forces of the other candidates went to pieces, and on the last night of the session my father's vote reached twenty-three. (It required thirty-two votes to elect.) The situation was saved by the action of a number of Democrats who got together and obtained a recess; when the recess was ended, a final ballot was taken, and, since no candidate had enough votes to elect him, the presiding officer, by pre-concertment, declared the joint assembly adjourned sine die, by operation of law. No Senator was elected. But it was the last time that the Church authorities were to be balked. Since that day, they have dictated the nominations and carried the elections of the United States Senators from Utah as if these were candidates for a church office. The present Senator, Reed Smoot, is an apostle of the Church; he obtained the Mormon President's "permission" to become a candidate, as he admitted to an investigating committee of the Senate; and when the recent tariff bill was being attacked by insurgent Republicans and carried by Senator Aldrich, Senator Smoot acted as Aldrich's lieutenant in debate, and remained to watch the defense of the "interests" when his chief was absent from the Senate chamber. (Not because Smoot was such an able defender of those "interests"! Not because his constituents would uphold his course! But because he has no constituents, and is responsible to no one but the hierarchical partners of those "interests.") Every pledge of the Mormon leaders that the Church would not interfere in politics has been broken at every election in Utah since President Snow that night pleaded to me that he had had many business anxieties for the Church and that if we elected the Church candidate "aid" would come to him. The covenants by which Utah obtained its statehood have been violated again and again. The provisions of the state constitution have been nullified. The trust of the Mormon people has been abused; their political liberties have been denied them; their Gentile brethren have been betrayed. And all this has been done not for the protection of the people, who were threatened with no proscription--and not for the advancement of the faith, which has been free to work out its own future. It has been done as a part of the alliance between the "financial" prophets of the Church and the financial "interests" of the country--which have been exploiting the people of Utah as they have exploited the whole nation with the aid of the ecclesiastical authorities in Utah. Chapter XI. The Will of the Lord The Mormon leaders were now hurried down their chosen path of dishonor with a fateful rapidity. A reform movement was demanding of Washington the adoption of a constitutional amendment that should give Congress power to regulate the marriage and divorce laws of all the states in the Union. And this proposed amendment--partly inspired by a growing doubt of the good faith of the Mormon leaders--gave the politicians in Washington something to trade for Mormon votes, in the presidential campaign of 1900. The Republicans had lost the electoral votes of Utah and the surrounding states, in 1896. Utah was now Democratic, and its one United States Senator (who was still in office) was a Democrat. Senator Hanna's lieutenant, Perry S. Heath, came to Salt Lake City in the summer of 1900, to confer with the heads of the Mormon Church. His authority (as representative of the ruler of the Republican party) had been authenticated by correspondence; and he was received by President Snow as royalty receives the envoy of royalty. Heath negotiated with his usual directness. In the phrase of the time, "he laid down his cards on the table, face up, and asked Snow to play to that hand." If the Mormon Church would pledge its support to the Republican party, the Republican leaders would avert the threatened constitutional amendment that was to give Congress the power to interfere in the domestic affairs of the Mormon people. But if the Church denied its support to the Republican party, the constitutional amendment would be carried, and the Mormons, in their marriage relations, would be returned to the Federal jurisdiction from which they had escaped when the territory was admitted to statehood. The sentiment of the country was known to be in favor of giving Congress such power. A strong body of reformers was urging the amendment, and the Church leaders had sent Apostle John Henry Smith and Bishop H. B. Clawson to lobby against it. After consulting with my father, I had written to President Snow pointing out the danger to the Mormons of having a lobby opposing such an amendment--for I was not then aware of the secret return to the practice of polygamy, after 1896. President Snow replied to me (in a message of guarded prudence) that although the Church inhibited plural marriage and did not intend to allow the practice, he was opposed to the interference of Congress in the domestic concerns of the other states of the Union! He made his "deal" with Perry Heath. Church messengers were sent out secretly to the Mormons in Idaho, Wyoming, Colorado, Nevada, Montana, Washington, Oregon, California and the territories, with the whispered announcement that it was "the will of the Lord" that the Republicans should be aided. Utah went Republican; the Mormons in the surrounding states either openly supported, or secretly voted for McKinley; and the constitutional amendment was "side tracked" and forgotten. Utah elected a Republican legislature. Apostle Reed Smoot applied to President Snow for permission to become a candidate for the United States Senatorship, and obtained a promise that if he stood aside, for the time, he should receive his reward later. President Snow had decided that Thomas Kearns, already an active candidate, was the man whom the Church would support--since Mr. Kearns' ability, his wealth and his business connection promised greater advantages for the state and (under cunning manipulation by the priests) greater advantages for the Church than the election of any other candidate. And all this may be fairly said without assuming that there was any definite arrangement between he Church and any friends of Mr. Kearns. Kearns was associated with Senator Clark of Montana and R. C. Kerens of St. Louis in building a railroad from Salt Lake to Los Angeles, and the Church owned some fifteen miles of track that had been laid from Salt Lake City, as the beginning of a Los Angeles line. It was apparently assumed by President Snow that Kearns' election to the Senate would facilitate the sale of this Church railroad to the Clark-Kearns syndicate. The Church had a direct interest in numerous iron and coal properties in Southern Utah, and many members of the Church also had private properties there, which the Los Angeles line would develop. Some of Kearns' friends were negotiating for the purchase of Church properties, and one of his partners was proposing to buy (and subsequently bought) the Church's "Amelia Palace," a useless and expensive property which Brigham Young had built for his favorite wife, and which the Church had long been eager to sell. My father had been in ill-health for some months and he was away from Utah a large part of the time. President Snow took counsel of his Second Councillor, Joseph F. Smith, and of Apostle John Henry Smith; and to the Smiths, he indicated Thos. Kearns as the one whose election to the United States Senate might do most to advance Snow's concealed purpose. But the Smiths had other plans, that were equally advantageous to the Church and more advantageous to the Smiths; they rebelled against President Snow's dictation, and he ordered them both away on temporary "missions." As Joseph F. Smith was leaving the President's offices, in a rage, he met an old friend, Joseph Howell, who (at this writing) is a member of Congress from Utah, and was then a member of the Utah legislature. He told Smith that President Snow had sent for him, and Smith, controlling himself--without betraying any knowledge of the probable purpose of Snow's summons to Howell--said affectionately: "Brother Howell, I want you to make a promise to me on your honor as an elder in Israel. I want you to pledge yourself never to vote in this legislature for Thomas Kearns as Senator. I ask it as your friend, and as a Prophet to the people." Howell gave his promise, and proceeded to his interview with President Snow. There he received the announcement that it was "the will of the Lord" that he should vote for Kearns, and he had to reply that he had already received an inspired instruction, on this point, from a Prophet of the Lord, and had given his pledge against Kearns. The incident became one of the jokes of the campaign, for Howell held to his promise to Smith (and was subsequently rewarded by Smith with a seat in Congress), and President Snow was compelled to waive the question of conflicting "revelations." Kearns was elected. But he had had a powerful political machine of his own, and he had been supported by a strong Gentile vote. He immediately showed his independence by refusing to take orders from the political Church leaders. He declined, further, for himself and his financial confreres, to engage with the Church in business affairs. Many charges were made that he was breaking his agreement of cooperation with the authorities, but there never has been produced any evidence of such an agreement, and I do not believe (from my knowledge of Senator Kearns) that the agreement was ever made. The railroad into Southern Utah was later built by the Harriman interests in combination with Clark and Kearns; but there, too, Snow was disappointed. The expected development of the Church properties proved far less profitable than had been supposed, and the financial prophecies of the Seer and Revelator were not fulfilled. By this time it was abundantly evident that some of the Church leaders intended to rule their people in politics with an absolutism as supreme as any that Utah had ever known in the old days. And for these leaders to maintain their authority--despite the covenant of their amnesty, the terms of Utah's statehood and the provisions of the constitution--and to maintain that authority against the robust American sentiment that would be sure to assert itself--it was necessary that they should have the most effective political protection afforded by any organization in the whole country. The ideal arrangement of evil was offered to them by the men then in temporary leadership of the Republican party. The Prophets were able to make the Republican party a guilty partner of their perfidy by making it a recipient of the proceeds of that perfidy, and to assure themselves protection in every religious tyranny so long as they did not run counter to Republican purpose. For the moment, the Church took more benefit from the partnership than it conferred. The result of the presidential elections of 1900 showed that the Republicans could have elected their ticket without any help from the Prophets. But without the help of the dominant party the Prophets could not have renewed the rule of the state by the Church could not have prevented the passage of a constitutional amendment punishing polygamy by Federal statute--and could not have obtained such intimate relation and commanding influence with the great "interests" of the country. Throughout all these miserable incidents, I had a vague hope that they would prove merely temporary and peculiar to the term of Snow's presidency. He was now in his eighty-sixth year. My father was next in succession for the Presidency, and he was seventy-three. He had remained personally faithful to every pledge that he had made to the nation, and though he had been powerless to prevent the breaches of covenant that had followed the sovereignty of statehood, I knew that he had opposed some of them and been a willing party to none. It is true that he had become a director of the Union Pacific Railway and was close to the leading financiers of the East; but his Union Pacific connection had come from the fact that he had been one of the builders of the road that had afterward merged in the Oregon Short Line; and his financial relations had been those of a financier and not a politician. In all the years that I had been working with him, I had never known him to have any purpose that was not communistic in its final aspect and designed for the good of his people. Up to his seventieth year, he had shown no ill result of his early hardships. Living the abstemious life of the orthodox Mormon, to whom wine, tobacco and even tea and coffee are prohibited, he had seemed inexhaustibly robust and untiring. But almost from the day of President's Snow accession to office--deprived of the sustaining consciousness of the responsibilities of leadership--his physical strength gave signs of breaking. In the fall of 1900 he made a trip to the Sandwich Islands, to recuperate, and to assist at the fiftieth anniversary of the Mormon mission that he had founded there; but the Utah winter proved too rigorous for him on his return, and in March, 1901, he was taken to California--to Monterey. In April the word came to me in New York that he was sinking. I found him in a cottage overlooking the beautiful Bay of Monterey and its wooded slope; and the doctors in attendance told me that he had been kept alive only by the determination to see me before he died. There was no hope. He had still a clear mind, but with ominous lapses of unconsciousness that foreboded the end; and in these intervals of coma, as we wheeled him to and fro on the veranda in an invalid chair--in an attempt to refresh him with the motion of the sea air--he would swing his right hand upward, with an old pulpit gesture, and say "Priesthood! Priesthood!" as if in that word he expressed the ruling thought of his life, the inspiration that had sustained his power, the obligation that had governed him in his direction of his people. On the afternoon of the 11th of April, he was lying in a stupor on a couch before an open window, with the sound of the surf in the quiet room. One of the doctors entered, looked at him intently, and said to me: "I can do nothing more here--and my patients need me in San Francisco. He can't last long. He'll probably never recover consciousness. If there's anything imperative--anything you must say to him--any word you wish to have from him--you could perhaps rouse him"--I said "No." We had never intruded upon any mood of his silence during his masterful life; and I felt a jealous rebellion against the idea that we should intrude now upon this last, helpless silence of unconsciousness. The doctor left us. I summoned the other members of the family from the veranda to the bedside. He lay motionless and placid, scarcely breathing, his eyes closed, his hands folded. In accordance with the rites of the Church, we laid our hands on his head, while my eldest brother said the prayer of filial blessing that "sealed" the dying man to eternity. In the silence that followed the last "Amen" of the prayer, he opened his eyes, and said in a steady, strong voice: "You thought I was passing away?" We replied that we had seen he was very weak. With a glance at the door through which the physician had departed, he said resolutely: "I shall go when my Father calls me--and not till then. I shall know the moment, and I will not struggle against His command. Lift me up. Carry me out on the balcony I want to see the water once more. And I want to talk with you." To me, it was the last struggle of the unconquerable will that had silently, composedly, cheerfully fought and overcome every obstacle that had opposed the purposes of his manhood for half a century. He would not yield even to death at the dictation of man. He would go when he was ready--when his mind had accepted the inevitable as the decree of God. We sat around his couch on the veranda, and for two hours he talked to us as clearly and as forcibly as ever. He spoke of the Church and of its mission in the world, with all the hope of a religious altruist. From the humblest beginnings, it had grown to the greatest power. From the depths of persecution, it had risen to win favor from the wisest among men. It had abolished poverty for hundreds of thousands, by its sound communal system. In its religious solidarity, it had become a guardian and administrator of equal justice within all the sphere of its influence. It was full of the most splendid possibilities of good for mankind. With his eyes fixed on the sea--facing eternity as calmly as he faced that great symbol of eternity--he voiced the sincerity of his life and the hope that had animated his statesmanship. In an exaltation of spirituality that made the moment one of the sublime experiences of my life, he adjured us all to hold true to our covenants. I do not write of his personal words of love and admonition to the members of his family. I wish to express only the aspects that may be of public interest, in his last aspirations--for these were the aspirations of the Mormon leaders of the older generation, whom he represented--and they are the aspirations of all the wise among the Mormons today, whatever may be the folly and the treachery of their Prophets. Ten hours later, he was dead. I cannot pretend that I had any true apprehension, then, of what his loss meant to the community. I had no clearer vision of events than others. I felt that I had no longer any tie to connect me closely with the government of the Church, and I was willing to stand aside from its affairs, believing that the momentum of progress imparted to it would carry it forward. The nation had cleared the path for it. Its faith, put into practice as a social gospel, had been freed of the offensive things that had antagonized the world. My father's last messages of hope remained with me as a cheering prophecy. At his funeral in the great tabernacle, President Snow put forward a favorite son, Leroy, to read an official statement in which the President took occasion to deny that my father had dictated the recent policies of the Church: those policies, he said, had been solely the President's. (He is welcome to the credit of them!) Joseph F. Smith showed more generosity of emotion, now that his path of succession was clear of the superior in authority whom he had so long regarded enviously; and he spoke of my father, both privately and in public, in a way that won me to him. The shock of grief had perhaps "mellowed" me. I felt more tolerant of these men, since I was no longer necessarily engaged in opposing them. When President Snow died (October, 1901), I shared only the general interest in the way Joseph F. Smith set about asserting his family's title to rulership of the "Kingdom of God on Earth;" for, in effect, he notified the world that his branch of the Smith family had been designated by Divine revelation to rule in the affairs of all men, by an appointment that had never been revoked. He has since made his cousin, John Henry Smith, his First Councillor; and he has inducted his son Hyrum into the apostolate by "revelation." This latter act roused the jealousy of the mother of his son Joseph F. Smith, Jr., and the amused gossip of the Mormons predicted another revelation that should give Joseph Jr. a similar promotion. The revelation came. So many others have also come that the Smith family is today represented in the hierarchy by Joseph F. Smith, President, "Prophet, Seer and Revelator to all the world;" John Smith (a brother) presiding Patriarch over the whole human race; John Henry Smith (a cousin) Apostle and First Councillor to the President; Hyrum Smith and Joseph F. Smith (sons) Apostles; George A. Smith (son of John Henry) apostle; David S. Smith (son of Joseph F.) Councillor to the presiding Bishop of the Church and in line of succession to the bishopric; and Bathseba W. Smith, President of the Relief Societies[4]. [FOOTNOTE: She has died since this was written.] As Joseph F. Smith has still thirty other sons--and at least four wives who are not represented in the apostolate--there may yet be a quorum of Smiths to succeed endlessly to the Presidency and make the Smith family a perpetual dynasty in Utah. It is one of the fascinating contradictions of Mormonism that many of the sincere people--who smilingly predicted the Divine interposition by which this family succession was founded--accept its rule devoutly. "The Lord," they will tell you, "will look after the Church. If these men are good enough for God, they are good enough for me. I do not have to save the Kingdom." And they continue paying their devotion (and their tithes) to a family autocracy whose imposition would have provoked a rebellion in any other community in the civilized world! It is "the will of the Lord!" Chapter XII. The Conspiracy Completed The Smiths were no sooner firm in power than rumors began to circulate of a recrudescence of plural marriage, and I heard reports of political plots by which the Prophets were to reestablish their autocracy in worldly affairs in the name of God. I sought to close my mind against such accusations, for I remembered how often my father had been misjudged, and I felt that nothing but the most direct evidence should be permitted to convince me of a recession by the Church authorities from the miraculous opportunity of progress that was now open to their leadership. Such direct evidence came, in part, in the state elections of 1902. The Utah Democrats re-nominated Wm. H. King for Congress; Senator Joseph L. Rawlins was their candidate to succeed himself in the United States Senate. The Republicans nominated President Smith's friend, Joseph Howell, for Congress; and there began to spread a rumor that Apostle Reed Smoot was to become a Republican candidate for the Senatorship under an old promise given him by President Snow and now endorsed by President Smith. I had been made state chairman of the Democratic party; and with the growing report of Apostle Smoot's candidacy, I observed a gradual cessation of political activity on the part of those prominent Democrats who were close to the Church leaders. Now, our party was not making war on the Church nor on any of its proper missions in the world. Our candidates were capable and popular men against whom no just ecclesiastical antagonism could be raised. We were asking no favors from the Church. And we were determined to have no opposition from the Church without a protest and an understanding. For this reason--after consulting confidentially with the leaders of our party--undertook to make a personal visit to President Smith's office to demand that the Church authorities should keep their hands out of politics. But even while I discussed the matter with our party leaders, I was afraid that some of them might betray our concerted purpose to Church headquarters. And my fear was well grounded. When I went to the offices of the Presidency, the authorities--for the first, last and only time--refused to see me; and the secretary betrayed a knowledge of my mission by telling me that I should hear from some one of the hierarchy, later. Two or three days afterward, Apostle M. F. Cowley came to me with word that my call had been considered and that he had been deputed to talk with me. We appointed a time for conference in my rooms at Democratic headquarters, where we spent the large part of a day in consultation. And since the argument between us covered the whole ground of Apostle Smoot's candidacy, I wish to give an account of that interview, as a brief exposition of some of the present-day aspects of the Church's interference in politics. Apostle Cowley and I had been boyhood friends. He had been one of the older students at the school that I had attended as a child; and I knew the integrity and directness of his character. He was a stocky, strong man, with a wholesome sort of face, brown with the sunburn of his missionary travels in Canada and in Mexico. (He had been, in fact, solemnizing plural marriages in these polygamous refuges--as we found out later.) As soon as it was clearly understood between us that I represented the Democratic state committee and he represented the Church authorities, I asked for an explanation of Apostle Smoot's candidacy. Cowley began by admitting the candidacy, which President Smith had endorsed (he said) in spite of the opposition of some of the apostles. He argued that Apostle Smoot was only exercising his right of American citizenship in aspiring to the Senatorship; and he explained that the Church authorities did not see why the Church should be drawn into the campaign. But, as I pointed out to him, the Church had already drawn itself in. It had held a solemn conclave of its hierarchy to authorize an apostle's candidacy. The opponents of Church rule would circulate the fact; in any close campaign, the apostle's friends would use the fact upon the faithful; and the Church would be compelled to support its apostle in an assumed necessity of defending itself. Perhaps I was objectionably forceful in my reply to him. With his characteristic gentleness, he rebuked me by recalling that President Woodruff had once taken him into "sacred places," assured him that "Frank Cannon, like David, was a man after God's own heart," and asked him to "labor" for me in politics. If it had been right for the Prophet of God to favor me, why was it not right for the Prophet now to favor some one else? My personal regard for Apostle Cowley kept me from showing the amusement I felt at finding myself in this new scriptural role remembering how President Woodruff had once devoted me to destruction like another Isaac on the altar of Church control. I replied to Cowley, as soberly as I could, that I had never consciously received the aid of any Church influence; that I had always objected to its use, either for or against either party; that I could oppose it now with free hands. He retreated upon the favorite argument of the ecclesiasts: that an apostle did not relinquish his citizenship because of his Church rank; that the very political freedom which we demanded, to be effective, must apply to all men, in or out of the Church. He asked naively: "What did we get statehood for--and amnesty--and our political rights--if we're not to enjoy them?" The answer to that was obvious: The Mormon Church is so constructed that the apostle carries with him the power of the Church wherever he appears. The whole people recognize in him the personified authority of the Church; and if an apostle were allowed to make a political campaign without a denunciation from the other Church authorities, it would be known that he had been selected for political office by "the mouthpiece of the Almighty." I cited the case of Apostle Moses Thatcher as proof that the Church did exercise power openly to negative an apostle's ambition. If it failed now to rebuke Smoot, this very failure would be an affirmative use of its power in his behalf; all Mormons who did not wish to raise their hands "against the Lord's anointed," would have to support Smoot's legislative ticket, regardless of their political convictions; and all Gentiles and independent Mormons would have to fight the intrusion of the Church into open political activities. Cowley replied that "the brethren"--meaning the hierarchy--believed that a Mormon should have as many political rights, as a Catholic; and he asked me if I would object to seeing a Catholic in the Senate. Of course not. There are, and have been, many such. "But suppose," I argued, "that the Pope were to select one of his Italian cardinals to come to this country and be naturalized in some state of this Union that was under the sole rule of the Roman Catholic Church; and suppose that still holding his princedom in the Catholic Church and exercising the plenary authority conferred on him by the Pope--suppose he were to appear before the Senate in his robes of office, with his credentials as a Senator from his Church-ruled state--all of this being a matter of public knowledge--do you think the Senate would seat him? Certainly not. Yet the cases are exactly analogous. We were but lately alien and proscribed. We were admitted into the Union on a covenant that forbade Church interference in politics. It is the whole teaching of the Church that a Prophet wears his prophetic authority constantly as a robe of office. The case of Moses Thatcher is proof to the world that the Church appoints and disappoints at its pleasure. I don't believe that Smoot, if elected, will be allowed to hold his seat, and--if he is allowed to hold it--a greater trouble than his exclusion will surely follow. For, with the princes of the Mormon Church holding high place in the national councils--and using the power of the Church to maintain themselves there--we are assuring for ourselves an indefinite future of the most bitter controversy." When Cowley had no more arguments to offer, he said: "Well, the Prophet has spoken. That's enough for me. I submit cheerfully when the will of the Lord comes to me through his appointed servants. The matter has been decided, and it does not lie in your power--or anyone else's--to withstand the purposes of the Almighty." He rose and put his hand on my shoulder, affectionately. "Your father is gone, Frank. I loved him very dearly. I hope that you are not going to be found warring against the Lord's anointed." "Mat," I replied, "you have already pointed out that Apostle Smoot appears in politics only as an American citizen. For the purposes of this fight--and to avoid the consequences that you fear I'll regard him as a politician merely, and fight him as such." "But, you know, Frank," he remonstrated, "he has been consecrated to the apostleship, and I'm afraid that you'll overstep the bounds." "Mat," I assured him, "I'll watch carefully, and unless he makes his lightning changes too fast, I'll aim my shots only when he's in his political clothes. If the change is too indefinite, blame yourselves and not us. The whole teaching of the Church is that an apostle must be regarded as an apostle at all times; but the whole teaching of politics is that all men should appear upon equal terms--in this country. That's why we insist that no apostle should become a candidate for public office." Cowley took his departure with evident relief. He had discharged his ambassadorial duty--and given me the warning which he had been authorized to deliver--without a rupture of our personal friendship. And I saw him go, for my part, in a sorrowful certainty that the Church had thrown off all disguise and proposed to show the world, by the election of an apostle to the United States Senate, that the "Kingdom of God" was established in Utah to rule in all the affairs of men. I knew that if Smoot were excluded from the Senate, his exclusion would be argued a proof that the wicked and unregenerate nation was still devilishly persecuting God's anointed servants, to its own destruction; and, if he were permitted to take his seat, that this fact would be cited to the faithful as proof that the Prophets had been called to save the nation from the destruction that threatened it! Of course, throughout the campaign that followed, the Church's newspapers and many of its political workers kept protesting publicly that the election of the Republican legislative ticket did not mean the election of Apostle Smoot to the Senate. But by means of the authoritative whisper of ecclesiasts--carried by visiting apostles to Presidents of Stakes, from them to the bishops, and from the bishops to the presiding officers of subsidiary organizations--the inspired order was given to the faithful that they must vote for the legislators who could be relied upon to do the will of the Lord by voting for the Lord's anointed prophet, Apostle Reed Smoot. This message was delivered to the sacred Sunday prayer circles. Even Senator Rawlins' mother received it, from one of the ecclesiastical authorities of her ward, who instructed her to vote against the election of her own son; and it was "at the peril of her immortal soul" that she disobeyed the injunction. Long before election day, every Mormon knew that he had been called upon by the Almighty to sacrifice his individual conviction in politics to protect his "assailed Church." The profound effectiveness of that appeal needs no further proof than the issue of the election. King and Rawlins, the popular leaders of the Democracy in a state that had but recently been overwhelmingly Democratic--after a campaign in which they studiously avoided an attack upon the Church--were overwhelmingly defeated. The Republican legislative ticket was carried. Apostle Smoot was elected to the United States Senate; and on January 21, 1903, Governor Wells issued to him a certificate of election. Five days later, a number of prominent citizens signed a protest, to President Roosevelt and the Senate, against allowing Apostle Smoot to take his seat. And the grounds of the protest, briefly stated, were these: The Mormon priesthood claimed supreme authority in politics, and such authority was exercised by the first presidency and the twelve apostles, of whom Smoot was one. They had not only not abandoned the practice of political dictation, but they had not abandoned the belief in polygamy and polygamous cohabitation; they connived at and encouraged its practice, sought to pass laws that should nullify the statutes against the practice, and protected and honored the violators of those statutes. And they had done all these things despite the public sentiment of the civilized world, in violation of the pledges given in procuring amnesty and in obtaining the return of the escheated Church property, contrary to the promises given by the representatives of the Church and of the territory in their plea for statehood, contrary to the pledges required by the Enabling Act and given in the State constitution, and contrary to the laws of the State itself. These charges were supported by innumerable citations from the published doctrines of the Church, and from the published speeches and sermons of the Prophets. Evidence was offered of the continuance of polygamous cohabitation (since 1890) by President Smith, all but three or four of the apostles, the entire Presidency of the Salt Lake Stake of Zion, and many others. New polygamy was specifically charged against three apostles, and against the son of a fourth. A second protest, signed by John L. Leilich, repeated these grounds of objection to Apostle Smoot, and charged further that Apostle Smoot was himself a polygamist; but no attempt was made to prove this latter charge. Upon the filing of the protest, there was a storm of anger at Church headquarters; and the ecclesiastical newspapers railed with the bitterness of anxious apprehension. Throughout Utah it seemed to be the popular belief that Apostle Smoot would be excluded--on the issue of whether a responsible representative of a Church that was protecting and encouraging law-breaking should be allowed a seat in the highest body of the nation's law-makers. But the issue against him was not to be heard until twelve months after his election, and every agent and influence of the Church was set to work at once to nullify the effect of the protest. Every financial institution, East or West, to which the Church could appeal, was solicited to demand a favorable hearing of the Smoot case from the Senators of its state. Every political and business interest that could be reached was moved to protect the threatened Apostle. The sugar trust magnates and their Senators were enlisted. The mercantile correspondents of the Church were urged to write letters to their Congressmen and to their Senators, and to use their power at home to check the anti-Mormon newspapers. The Utah representative of a powerful mercantile institution, that had vital business relations with the Church, confessed to me that he had been called East to consult with the head of his company, who had been asked to use his influence for Smoot. "I could not advise our president," he said, "to send the letter that was demanded of him. And yet I couldn't take the responsibility of injuring the company by advising him to refuse the Church request. You know, if we had refused it, point-blank, they would have destroyed every interest we had within the domain of their power. I should have been ruined financially. All our stockholders would have suffered. They would never have forgiven me." The president of the company failed to send the letter. His failure became known, through Church espionage and the report of the Church's friends in the Senate. Pressure was brought to bear upon him; and, with the aid of his Utah representative, he compromised on a letter that did partial violence to his conscience and partially endangered his business relations with the Church. Both these men were aware that the Church had broken its covenants to the country, and that Apostle Smoot could not be either a loyal citizen of the nation or a free representative of the people of his state. "I did not like the compromise we made," my friend told me. "I feel humiliated whenever I think of it. But I tried to do the best I could under the circumstances." The results of this pressure of political and business interests upon Washington showed gradually in the tone of the political newspapers throughout the whole country. It showed in the growing confidence expressed by the organs of the Church authorities in Utah. It showed in the cheerful predictions of the Prophets that the Lord would overrule in Apostle Smoot's behalf. It showed in Smoot's exercise of an autocratic leadership in the political affairs of the State. He was allowed to take his oath of office as Senator on March 5, 1903; the protests against him were referred to the Senate Committee on Privileges and Elections for a hearing (January 27, 1904); and a contest began that lasted from January, 1904, to February, 1907. During those years was completed the business and political conspiracy between financial "privilege" and religious absolutism, of which conspiracy this narrative has described the beginning and the growth. It is almost impossible to expose the progression of incident by which the end of that conspiracy was approached--since it was necessarily approached in the darkest secrecy. But several indications of the method and the progress did show, here and there, on the surface of events; and these indications are powerfully significant. As early as 1901 it had become known that Apostle Smoot was negotiating a sale, to the sugar trust, of the Church's sugar holdings. On May 13, 1902, the president of the trust reported to the trust's executive committee-- [FOOTNOTE: See a synopsis of the minutes of the trust's executive committee, published in Hampton's Magazine, in January, 1910.] that he had agreed to buy a one-half interest in the consolidation of the Mormon factories of La Grande, Logan and Ogden. (The following day, May 14, 1902, is given by Apostle Smoot as the day on which he obtained President Joseph F. Smith's permission to become a candidate for the Senatorship.) On June 24, 1902 the sugar trust's executive committee was informed of the trust's purchase of one-half of the capital stock of these three Church-owned sugar companies. On July 5, 1902 the three companies were consolidated under the name of the Amalgamated Sugar Company, with David Eccles, polygamist, trustee of Church bonds, and protege of Joseph F. Smith, as President; and the sugar trust took half the stock, in exchange for its holdings in the three original companies. Similarly, in this same year, the old Church-owned Utah Sugar Company increased its stock in order to buy the Garland sugar factory, and the sugar trust, it is understood, was concerned in the purchase In 1903, 1904 and 1905, the Idaho Sugar Company, the Freemont Sugar Company, and West Idaho Sugar Company were incorporated; and in 1906 all these companies were amalgamated in the present Utah-Idaho Sugar Company, of which Joseph F. Smith is president, T. R. Cutler, a Mormon, is vice-president, Horace G. Whitney, the general manager of the Church's Deseret News, is secretary and treasurer, and other Church officials are directors. Of the stock of this company the sugar trust holds fifty-one per cent. So that between 1902 and 1906 a partnership in the manufacture of beet sugar was effected between the Church and the trust; and Apostle Smoot became a Sugar trust Senator, and argued and voted as such. Furthermore, it was at this same period that the Church sold the street railway of Salt Lake City and its electric power company to the "Harriman interests" under peculiar circumstances--a matter of which I have written in an earlier chapter. The Church owners of this Utah Light and Railway Company, through the Church's control of the City Council, had attempted to obtain a hundred-year franchise from the city on terms that were outrageously unjust to the citizens; and finally, on June 5, 1905, a franchise was obtained for fifty years, for the company of which Joseph F. Smith was the president. On August 3, 1905, another city ordinance was passed, consolidating all former franchises, then held by the Utah Light and Power Company, but originally granted to D. F. Walker, the Salt Lake and Ogden Gas and Electric Light Company, the Pioneer Power Company and the Utah Power Company; and this ordinance extended the franchises to July 1, 1955. The properties were bonded for $6,300,000, but it was understood that they were worth not more than $4,000,000. They were sold to "the Harriman interests" for $10,000,000. The equipment of the Salt Lake City street railway was worse than valueless, and the new company had to remove the rails and discard the rolling stock. But the ten millions were well invested in this public-utility trust, for the company had a monopoly of the street railway service and electric power and gas supply of Salt Lake City; and its franchises left it free to extort whatever it could from the people of the whole country side, by virtue of a partnership with the Church authorities whereby extortion was given the protection of "God's anointed Prophets." Joseph F. Smith, of course, was already a director of Harriman's Union Pacific Railroad, a position to which he had been elected after his accession to the First Presidency. And he was so elected not because of his railroad holdings--for he came to the Presidency a poor man--and not because of his ability or experience as a financier or a railroad builder, for he had not had any such experience and he had not shown any such ability. He was elected because of the partnership between the Church leaders and the Union Pacific Railroad--a partnership that was doubtlessly used in defense of Apostle Smoot's seat in the Senate, just as the power of the Sugar Trust was used and the influence of the whole financial confederation in politics. Chapter XIII. The Smoot Exposure Just before the subpoenas were issued in the Smoot investigation, I met John R. Winder (then First Councillor to President Smith) on the street in Salt Lake City, and he expressed the hope that when I went "to Washington on the Smoot case," I would not "betray" my "brethren." I assured him that I was not going to Washington as a witness in the Smoot case; that the men whom he should warn, were at Church headquarters. He replied, with indignant alarm, "I don't see what 'the brethren' have to do with this!" But when the subpoenas arrived for Smith and the hierarchy, alarm and indignation assumed a new complexion. The authorities, for themselves, and through the mouths of such men as Brigham H. Roberts, began to boast of how they were about to "carry the gospel to the benighted nation" and preach it from the witness stand in Washington. The Mormon communities resounded with fervent praises to God that He had, through His servant, Apostle Smoot, given the opportunity to His living oracles to speak to an unrighteous people! And when the Senators decided that they would not summon polygamous wives and their children en bloc to Washington to testify (because it was not desired to "make war on women and children") some of Joseph F. Smith's several wives even complained feelingly that they "were not allowed to testify for Papa." The first oracular disclosure made by the Prophets, on the witness stand, came as a shock even to Utah. They testified that they had resumed polygamous cohabitation to an extent unsuspected by either Gentiles or Mormons. President Joseph F. Smith admitted that he had had eleven children borne to him by his five wives, since pledging himself to obey the "revealed" manifesto of 1890 forbidding polygamous relations. Apostle Francis Marion Lyman, who was next in succession to the Presidency, made a similar admission of guilt, though in a lesser degree. So did John Henry Smith and Charles W. Penrose, apostles. So did Brigham H. Roberts and George Reynolds, Presidents of Seventies. So did a score of others among the lesser authorities. And they confessed that they were living in polygamy in violation of their pledges to the nation and the terms of their amnesty, against the laws and the constitution of the state, and contrary to the "revelation of God" by which the doctrine of polygamy had been withdrawn from practice in the Church! President Joseph F. Smith admitted that he was violating the law of the State. He was asked: "Is there not a revelation that you shall abide by the law of the State and of the land?" He answered, "Yes, sir." He was asked: "And if that is a revelation, are you not violating the laws of God?" He answered: "I have admitted that, Mr. Senator, a great many times here." Apostle Francis Marion Lyman was asked: "You say that you, an apostle of your Church, expecting to succeed (if you survive Mr. Smith) to the office in which you will be the person to be the medium of Divine revelations, are living, and are known to your people to live, in disobedience of the law of the land and the law of God?" Apostle Lyman answered: "Yes, sir." The others pleaded guilty to the same charge. But this was not the worst. There had been new polygamous marriages. Bishop Chas. E. Merrill, the son of an apostle, testified that his father had married him to a plural wife in 1891, and that he had been living with both wives ever since. A Mrs. Clara Kennedy testified that she had been married to a polygamist in 1896, in Juarez, Mexico, by Apostle Brigham Young, Jr., in the home of the president of the stake. There was testimony to show that Apostle George Teasdale had taken a plural wife six years after the "manifesto" forbidding polygamy, and that Benjamin Cluff, Jr., president of the Church university, had taken a plural wife in 1899. Some ten other less notorious cases were exposed--including those of M. W. Merrill, an apostle, and J. M. Tanner, superintendent of Church schools. It was testified that Apostle John W. Taylor had taken two plural wives within four years, and that Apostle M. F. Cowley had taken one; and both these men had fled from the country in order to escape a summons to appear before the Senate committee. President Joseph F. Smith, in his attempts to justify his own polygamy, gave some very involved and contradictory testimony. He said that he adhered to both the divine revelation commanding polygamy and the divine revelation "suspending" the command. He said he believed that the principle of plural marriage was still as "correct a principle" as when first revealed, but that the "law commanding it" had been suspended by President Woodruff's manifesto. He said that he accepted President Woodruff's manifesto as a revelation from God, but he objected to having it called "a law of the Church;" he insisted that it was only "a rule of the Church." He admitted that the manifesto forbidding polygamy had never been printed among the other revelations in the Church's book of "Doctrine and Covenants," in which the original revelation commanding polygamy was still printed without note or qualification of any kind. He admitted that this anti-polygamy manifesto was not printed in any of the other doctrinal works which the Mormon missionaries took with them when they were sent out to preach the Mormon faith. He claimed that the manifesto was circulated in pamphlet form, but he subsequently admitted that the pamphlet did not "state in terms" that the manifesto was a "revelation." He finally pleaded that the manifesto had been omitted from the book of "Doctrine and Covenants" by an "oversight," and he promised to have it included in the next edition! [FOOTNOTE: He did not keep his promise. The manifesto was not added to the book of revelations until some time later, after considerable protest in Utah.] In short, it was shown, by the testimony given and the evidence introduced, not only that the Church authorities persisted in living in polygamy, not only that polygamous marriages were being contracted, but that the Church still adhered to the doctrine of polygamy and taught it as a law of God. President Joseph F. Smith denied the right of Congress to regulate his "private conduct" as a polygamist. "It is the law of my state to which I am amenable," he said, "and if the officers of the law have not done their duty toward me I can not blame them. I think they have some respect for me." A mass of testimony showed why the officers of the law did not do their duty. During the anti-polygamy agitation of 1899 (which ended in the refusal of Congress to seat Brigham H. Roberts) a number of prosecutions of polygamists had been attempted. In many instances the county attorney had refused to prosecute even upon sworn information. Wherever prosecutions were had, the fines imposed were nominal; these were in some cases never paid, and in other cases paid by popular subscription. It was testified that in Box Elder County subscription lists had been circulated to collect money for the fines, but that the fines were never paid, though the subscriptions had been collected. All the prosecutions had been dropped, at last. It was pleaded that there was a strong Gentile sentiment against these prosecutions, because of the hope that no new polygamous marriages were being contracted; but it was shown also, that the Church authorities controlled the enforcement of the law by their influence in the election of the agents of the law. The Church controlled, too, the making of the law. For example, testimony was given to show that in 1896 the Church authorities had appointed a committee of six elders to examine all bills introduced into the Utah legislature and decide which were "proper" to be passed. In the neighboring state of Idaho, the legislature, in 1904, unanimously and without discussion passed a resolution for a new state constitution that should omit the anti-polygamy test oath clauses objectionable to the Mormons; and in this connection it was testified that the state chairman of both political parties in Idaho always went to Salt Lake City, before a campaign, to consult with the Church authorities; that every request of the authorities made to the Idaho political leaders was granted; that six of the twenty-one countries in Idaho were "absolutely controlled" by Mormons, and the "balance of power" in six counties more was held by Mormons; and that it was "impossible for any man or party to go against the Mormon Church in Idaho." Apostle John Henry Smith testified that one-third of the population of Idaho was Mormon and one-fourth of the population of Wyoming, and that there were large settlements in Nevada, Colorado, California, Arizona and the surrounding states and territories. A striking example of the power of the Church as against the power of the nation was given to the Senate committee by John Nicholson, chief recorder of the temple in Salt Lake City. He had failed to produce some of the temple marriage records for which the committee had called. He was asked whether he would bring the books, on the order of the Senate of the United States, if the First Presidency of the Church forbade him to bring them. He answered: "I would not." He was asked: "And if the Senate should send the Sergeant-at-Arms of the Senate and arrest you and order you to bring them" (the records) "with you, you would still refuse to bring them, unless the First Presidency asked you to?" He answered, "Yes, sir." It was shown that classes of instruction in the Mormon religion had been forced upon teachers in a number of public schools in Utah by the orders of the First Presidency. (These orders were withdrawn after the exposure before the committee.) Church control had gone so far in Brigham City, Box Elder County, Utah, that in a dispute between the City Council and the electric lighting company of the city, the local ecclesiastical council interfered. In the same city, two young men built a dancing pavilion that competed with the Church-owned Opera House; the ecclesiastical council "counselled" them to remove the pavilion and dispose of "the material in its construction;" they were threatened that they would be "dropped" if they did not obey this "counsel;" and they compromised by agreeing to pay twenty-five percent of the net earnings of their pavilion into the Church's "stake treasury." In Monroe ward, Sevier County, Utah, in 1901, a Mormon woman named Cora Birdsall had a dispute with a man named James E. Leavitt about a title to land. Leavitt went into the bishop's court and got a decision against her. She wrote to President Joseph F. Smith for permission either to appeal the case direct to him or "to go to law" in the matter; and Smith advised her "to follow the order provided of the Lord to govern in your case." The dispute was taken through the ecclesiastical courts and decided against her. She refused to deed the land to Leavitt and she was excommunicated by order of the High Council of the Sevier Stake of Zion. She became insane as a result of this punishment, and her mother appealed to the stake president to grant her some mitigation. He wrote, in reply: "Her only relief will be in complying with President Smith's wishes. You say she has never broken a rule of the Church. You forget that she has done so by failing to abide by the decision of the mouthpiece of God." She finally gave up a deed to the disputed land and was rebaptized in 1904. (Letters of the First Presidency were, however, introduced to show that it had been the policy of the presidency--particularly in President Woodruff's day--not to interfere in disputes involving titles to land.) It was testified that a Mormon merchant was expelled from the Church, ostensibly for apostasy, but really because he engaged in the manufacture of salt "against the interests of the President of the Church and some of his associates;" that a Mormon Church official was deposed "for distributing, at a school election, a ticket different from that prescribed by the Church authorities"--and so on, interminably. Witness after witness swore to the incidents of Church interference in politics which this narrative has already related in detail. But no attempt was made to show the Church's partnership with the "interests;" and the power of the Church in business circles was left to be inferred from President Smith's testimony that he was then president of the Zion's Cooperative Mercantile Institution, the State Bank of Utah, the Zion's Savings Bank and Trust Company, the Utah Sugar Company, the Consolidated Wagon and Machine Company, the Utah Light and Power Company, the Salt Lake and Los Angeles Railroad Company, the Saltair Beach Company, the Idaho Sugar Company, the Inland Crystal Salt Company, the Salt Lake Knitting Company, and the Salt Lake Dramatic Association; and that he was a director of the Union Pacific Railway Company, vice-president of the Bullion-Beck and Champion Mining Company, and editor of the Improvement Era and the Juvenile Instructor. It was shown that Utah had not been admitted to statehood until the Federal government had exacted, from the Church authorities and the representatives of the people of Utah, every sort of pledge that polygamy had been forever abandoned and polygamous relations discontinued by "revelation from God"; that statehood had not been granted until solemn promise had been given and provision made that there should be "no union of church and state," and no church should "dominate the state or interfere with its functions;" and that the Church's escheated property had been restored upon condition that such property should be used only for the relief of the poor of the Church, for the education of its children and for the building and repair of houses of worship "in which the rightfulness of the practice of polygamy" should not be "inculcated." Therefore the testimony given before the Senate committee by these members of the Mormon hierarchy, showed that they had not only broken. their covenants and violated their oaths, but that they had been guilty of treason. What was the remedy? Jeremiah M. Wilson, a lawyer employed by the Church authorities in 1888 to argue, before a Congressional committee, in behalf of the admission of Utah to statehood, had pointed out the remedy in these words: "It is idle to say that such a compact may be made, and then, when the considerations have been mutually received--statehood on the one side and the pledge not to do a particular thing on the other--either party can violate it without remedy to the other. But you ask me what is the remedy, and I answer that there are plenty of remedies in your own hands. "Suppose they violate this compact; suppose that after they put this into the constitution, and thereby induce you to grant them the high privilege and political right of statehood, they should turn right around and exercise the bad faith which is attributed to them here--what would you do? You could shut the doors of the Senate and House of Representatives against them; you could deny them a voice in the councils of this nation, because they have acted in bad faith and violated their solemn agreement by which they succeeded in getting themselves into the condition of statehood. You could deny them the Federal judiciary; you could deny them the right to use the mails--that indispensable thing in the matter of trade and commerce of this country. There are many ways in which peaceably, but all powerfully, you could compel the performance of that compact." This argument by Mr. Wilson in 1888 was recalled by the counsel for the protestants in the investigation. It was recalled with the qualification that though Congress might not have the power to undo the sovereignty of the state of Utah it could deal with Senator Smoot. And it was further argued: "The chief charge against Senator Smoot is that he encourages, countenances, and connives at the defiant violation of law. He is an integral part of a hierarchy; he is an integral part of a quorum of twelve, who constitute the backbone of the Church.... He, as one of that quorum of twelve apostles, encourages, connives at, and countenances defiance of law." On June 11, 1906, a majority of the committee made a report to the Senate recommending that Apostle Smoot was not entitled to his seat in the Senate. They found that he was one of a "self-perpetuating body of fifteen men, uniting in themselves authority in both Church and state," who "so exercise this authority as to encourage a belief in polygamy as a divine institution, and by both precept and example encourage among their followers the practice of polygamy and polygamous cohabitation;" that the Church authorities had "endeavored to suppress, and succeed in suppressing, a great deal of testimony by which the fact of plural marriages contracted by those who were high in the councils of the Church might have been established beyond the shadow of a doubt;" and that "aside from this it was shown by the testimony that a majority of those who give law to the Mormon Church are now, and have been for years, living in open, notorious and shameless polygamous cohabitation." Concerning President Woodruff's anti-polygamy manifesto of 1890, the majority of the committee reported that "this manifesto in no way declares the principle of polygamy to be wrong or abrogates it as a doctrine of the Mormon Church, but simply suspends the practice of polygamy to be resumed at some more convenient season, either with or without another revelation." They found that Apostle Smoot was responsible for the conduct of the organization to which he belonged; that he had countenanced and encouraged polygamy "by repeated acts and in a number of instances, as a member of the quorum of the twelve apostles;" and that he was "no more entitled to a seat in the Senate than he would be if he were associating in polygamous cohabitation with a plurality of wives." The report continued: "The First Presidency and the twelve apostles exercise a controlling influence over the action of the members of the Church in secular affairs as well as in spiritual matters;" and "contrary to the principles of the common law under which we live, and the constitution of the State of Utah, the First Presidency and twelve apostles dominate the affairs of the State and constantly interfere in the performance of its functions.... But it is in political affairs that the domination of the First Presidency and the twelve apostles is most efficacious and most injurious to the interests of the State.... Notwithstanding the plain provision of the constitution of Utah, the proof offered on the investigation demonstrates beyond the possibility of doubt that the hierarchy at the head of the Mormon Church has, for years past, formed a perfect union between the Mormon Church and the State of Utah, and that the Church, through its head, dominates the affairs of the State in things both great and small." And the report concluded: "The said Reed Smoot comes here, not as the accredited representative of the State of Utah in the Senate of the United States, but as the choice of the hierarchy which controls the Church and has usurped the functions of the State in Utah. It follows, as a necessary conclusion from these facts, that Mr. Smoot is not entitled to a seat in the Senate as a Senator from the State of Utah." On the same day a minority report was presented by Senators J. B. Foraker, Albert J. Beveridge, Wm. P. Dillingbam, A. J. Hopkins and P. C. Knox. They found that Reed Smoot possessed "all the qualifications prescribed by the Constitution to make him eligible to a seat in the Senate;" that "the regularity of his election" by the Utah legislature had not been questioned; that his private character was "irreproachable;" and that "so far as mere belief and membership in the Mormon Church are concerned, he is fully within his rights and privileges under the guaranty of religious freedom given by the Constitution of the United States." Having thus summarily excluded all the large and troublesome points of the investigation, these Senators decided that there remained "but two grounds on which the right or title of Reed Smoot to his seat in the Senate" was contested. The first was whether he had taken a certain "endowment oath" by which "he obligated himself to make his allegiance to the Church paramount to his allegiance to the United States;" and the second was whether "by reason of his official relation to the Church" he was "responsible for polygamous cohabitation" among the Mormons. As to the first charge, the minority found that the testimony upon the point was "limited in amount, vague and indefinite in character and utterly unreliable, because of the disreputable character of the witnesses"--oddly overlooking the fact that one of these witnesses had been called for Apostle Smoot; that no attempt had been made to impeach the character of this witness; that the other witnesses had been denounced, by a Mormon bishop, named Daniel Connolly, as "traitors who had broken their oaths to the Church" by betraying the secrets of the "endowment oath;" and that all the Smoot witnesses who denied the anti-patriotic obligation of the oath refused, suspiciously enough, to tell what obligation was imposed on those who took part in the ceremony. The charge that Smoot, as an apostle of the Church, had been responsible for polygamous cohabitation was as easily disposed of, by the minority report. He had himself, on oath, "positively denied" that he had "ever advised any person to violate the law either against polygamy or against polygamous cohabitation," and no witness had been produced to testify that Apostle Smoot had ever given "any such advice" or defended "such acts." True, it was admitted that he had "silently acquiesced" in the continuance of polygamous cohabitation by polygamists who had married before 1890; but it was contended that to understand this acquiescence it was "necessary to recall some historical facts, among which are some that indicate that the United States government is not free from responsibility for these violations of the law." In short, although Reed Smoot was one of a confessed band of law-breaking traitors, he was of "irreproachable" private character. Although the band had been guilty of every treachery, none of the band had admitted that Smoot had encouraged them in their villainies. Smoot had only "silently acquiesced"--and in this he had been no guiltier than the intimidated bystanders and the gagged victims of the outrages. Although the gang had stolen the machinery of elections and used it to print a Senatorial certificate for Smoot, there was nothing to show that the form of the certificate was not correct. Moreover, the band operated in politics as a religious organization, and the constitution of the United States protects a man in his right of religious freedom! Chapter XIV. Treason Triumphant While these disclosures of the Smoot investigation were shocking the sentiment of the whole nation, the Prophets carried on the conspiracy of their defense with all the boldness of defiant guilt. In Salt Lake City, the office of the United States Marshal and even the post-office were watched for the arrival of subpoenas from Washington; men were posted in the streets to give the alarm whenever the Marshal should attempt to serve papers; and before he entered the front door of a Mormon's house, the Church sentry had entered by the back door to warn the inmates. If the Federal power had been moving in a foreign land, it could not have been more determinedly opposed by local authority. Notorious polygamists, wanted as witnesses before the Senate committee, made a public flight through Utah, couriered, flanked and rear-guarded by the power of the hierarchy. One of these law-breakers (who, it was known, had been subpoenaed) went from Salt Lake City to take secret employment in one of the Church's sugar factories in Idaho. When he was discovered there and served with the Senate requisition, he gave his word that he would appear at Washington, and then he fled with his new polygamous wife to a polygamous Mormon settlement in Alberta, Canada--a fugitive, honored because he was a fugitive, and officially sustained as a ward of the Church. Apostles John W. Taylor and Mathias F. Cowley left the country, to escape a summons to Washington; and President Smith pleaded that he had no control over their movements, and promised that he would, if possible, bring them back to comply with the Senate subpoenas. He knew, as every Mormon and every well-informed Gentile knew, that the slightest expression of a wish from him would be the word of God to those two men. They would have gloried in going to Washington to show the courage of their fanaticism. They would never have left the country without instructions from their President. But they could not have married plural wives after the manifesto, and solemnized plural marriages for other polygamists, without Smith's knowledge and consent; their testimony would have placed the responsibility for these unlawful practices upon the Prophet; and the penalty would have fallen on the Prophet's Senator. They not only fled, but they allowed themselves in their absence to be made the scapegoats of the hierarchy. They were proven guilty of "new polygamy" before the Senate committee; and, for the sake of the effect upon the country, they were ostensibly deposed from the apostolate by order of the President, who, by their dismissal from the quorum, advanced his son Hyrum in seniority. But their apparent degradation involved none of the consequences that Moses Thatcher had suffered. They continued their ministrations in the Church. They remained high in favor with the hierarchy. They claimed and received from the faithful the right to be regarded as holily "the Lord's' anointed" as they had ever been. They still held their Melchisedec priesthood. One of them afterward took a new plural wife. It seems to be well authenticated that the other continued to perform plural marriages; and every Mormon looked upon them both--and still looks upon them--as zealous priests who endured the appearance of shame in order to preserve the power of the Prophet in governing the nation. Another crucial point in President Smith's responsibility was his solemnization of the plural marriage between Apostle Abraham H. Cannon and Lillian Hamlin, of which I have already written. One of the women of the dead apostle's family was subpoenaed to give her testimony in the matter. She thrice telephoned to me that she wished to consult me; but she was surrounded by such a system of espionage that again and again she failed to keep her appointment. At last, late at night, she arrived at my office--the editorial office of the Salt Lake Tribune--having escaped, as she explained, in her maid's clothes. The agents of the hierarchy had been subtly and ingeniously suggesting to her that she was perhaps mistaken in her recollection of the facts to which she would have to testify, and she was distressed with the doubt and fear which they had instilled into her mind. I could only adjure her to tell the truth as she remembered it. But on her journey to Washington she was constantly surrounded by Church "advisers;" and the effect of their "advice" showed in the testimony that she gave--a testimony that failed to prove the known guilt of the Prophet. For the Gentiles, there had begun a sort of "reign of terror," which can be best summed up by an account of a private conference of twelve prominent non-Mormons held as late as 1905. That conference was called to consider the situation, and to devise means of acquainting the nation with the desperate state of affairs in Utah. It was independent of the political movement that had already begun; it aimed rather to organize a social rebellion, so that we might not be dependent for all our opposition upon the annual or semi-annual campaigns of politics. The meeting first agreed upon the following statement of facts: "Utah's statehood, as now administered, is but a protection of the Mormon hierarchy in its establishment of a theocratic kingdom under the flag of the republic. This hierarchy holds itself superior to the Constitution and to the law. It is spreading polygamy throughout the ranks of its followers. Through its agents, it dominates the politics of the state, and its power is spreading to other common-wealths. It exerts such sway over the officers of the law that the hierarchy and its favorites cannot be reached by the hand of justice. It is master of the State Legislature and of the Governor. "By means of its immense collection of tithes and its large investments in commercial and financial enterprises, it dominates every line of business in Utah except mines and railroads; and these latter it influences by means of its control over Mormon labor and by its control of legislation and franchises. It holds nearly every Gentile merchant and professional man at its vengeance, by its influence over the patronage which he must have in order to be successful. It corrupts every Gentile who is affected by either fear or venality, and makes of him a part of its power to play the autocrat in Utah and to deceive the country as to its purposes and its operations. Every Gentile who refuses to testify at its request and in its behalf becomes a marked and endangered man. It rewards and it punishes according to its will; and those Gentiles who have gone to Washington to testify for Smoot are well aware of this fact. Unless the Gentiles of Utah shall soon be protected by the power of the United States they will suffer either ruin or exile at the hands of the hierarchy." When this declaration had been accepted, by all present, as truly expressing their views of the situation, it was decided that they should confer with other leading Gentiles, hold a mass meeting, adopt a set of resolutions embodying the declaration on which they had agreed, and then dispatch the resolutions to the Senate committee, as a protest against the testimony of some of the Gentiles in the Smoot case, and as an appeal to the nation for help. But although all approved of the declaration and all approved of the method by which it was to be sent to the nation, no man there dared to stand out publicly in support of such a protest, to offer the resolutions, or to speak for them. The merchant knew that his trade would vanish in a night, leaving him unable to meet his obligations and certain of financial destruction. The lawyer knew not only that the hierarchy would deprive him of all his Mormon clients, but that it would make him so unpopular with courts and juries that no Gentile litigant would dare employ him. The mining man knew that the hierarchy could direct legislation against him, might possibly influence courts and could assuredly influence jurors to destroy him. And so with all the others at the conference. They were not cowards. They had shown themselves, in the past, of more than average human courage, loyalty and ability. All recognized that if the power of the hierarchy were not soon met and broken it would grow too great to be resisted--that another generation would find itself hopelessly enslaved. Every father felt that the liberties of his children were at stake; that they would be bond or free by the issue of the conflict then in course at Washington. And yet not one dared to throw down the gauntlet to tyranny--to devote himself to certain ruin. They had to prefer simple slavery to beggary and slavery combined. They had to hope silently that the power of the nation would intervene. They could work only secretly for the fulfillment of that hope. At first, in President Roosevelt they saw the promise of their salvation. He had opposed the election of Apostle Smoot. When the report of the apostle's candidacy had first reached Washington, the President had summoned to the White House Senator Thomas Kearns of Utah and Senator Mark Hanna, who was chairman of the National Republican committee; and to these two men he had declared his opposition to the candidacy of a Mormon apostle as a Republican aspirant for a Senatorship. At his request Senator Hanna, as chairman of the party, signed a letter of remonstrance to the party chiefs in Utah, and President Roosevelt, at a later conference, gave this letter to Senator Kearns to be communicated to the state leaders. Senator Kearns transmitted the message, and by so doing he "dug his political grave" as the Mormon stake president, Lewis W. Shurtliff, expressed it. Colonel C. B. Loose of Provo went to Washington on behalf of the Church authorities. He was a Gentile, a partner of Apostle Smoot and of some of the other Mormon leaders in business undertakings, a wealthy mining man, a prominent Republican. It was reported in Utah that his arguments for Smoot carried some weight in Washington. President Roosevelt was to be a candidate for election; and the old guard of the Republican party, distrustful of the Roosevelt progressive policies, was gathering for a grim stand around Senator Mark Hanna. Both factions were playing for votes in the approaching national convention. I have it on the authority of a Mormon ecclesiast, who was in the political confidence of the Church leaders, that President Roosevelt was promised the votes of the Utah delegation and such other convention votes as the Church politicians could control. The death of Senator Hanna made this promise unnecessary, if there ever was an explicit promise. But this much is certain. President Roosevelt's opposition to Apostle Smoot, for whatever reason, changed to favor. The character and impulses of the President were of a sort to make him peculiarly susceptible to an appeal for help on the part of the Mormons. He had lived in the West. He knew something of the hardships attendant upon conquering the waste places. He sympathized with those who dared, for their own opinions, to oppose the opinions of the rest of the world. He had received the most adulating assurances of support for his candidacies and his policies. It would have required a man of the calmest discrimination and coolest judgment to find the line between any just claim for mercy presented by the Mormon advocates of "religious liberty" and the willful offenses which they were committing against the national integrity. I have received it personally, from the lips of more than one member of the Senate committee, that never in all their experience with public questions was such executive pressure brought to bear upon them as was urged from the White House, at this time, for the protection of Apostle Smoot's seat in the Senate. The President's most intimate friends on the committee voted with the minority to seat Smoot. One of the President's closest adherents, Senator Dolliver, after having signed a majority report to exclude Smoot and having been re-elected, in the meantime, by his own State legislature, to another term in the Senate--afterwards spoke and voted against the report which he had signed. Senator A. J. Hopkins of Illinois, who had supported Smoot consistently, found himself bitterly attacked, in his campaign for reelection, because of his record in the Smoot case, and he published in his defense a letter from President Roosevelt that read: "Just a line to congratulate you upon the Smoot case. It is not my business, but it is a pleasure to see a public servant show, under trying circumstances, the courage, ability and sense of right that you have shown." After the outrageous exposures of the violations of law, the treason and the criminal indifference to human rights shown by the rulers of the Church, if an early vote had been taken by the committee and by the Senate itself, the antagonism of the nation would have forced the exclusion of the Apostle from the upper House. Delay was his salvation. More to the President's influence than to any other cause is the delay attributable that prolonged the case through a term of three years. During that time the unfortunate Gentiles of Utah learned that, instead of receiving help from the President, they were to have only the most insuperable opposition. They believed that the President was being grossly misled; that it was, of course, impossible for him to read all the testimony given before the Senate committee, and that the matters that reached him were being tinged with other purpose than the vindication of truth and justice. But it was impossible to obtain the opportunity of setting him right. Even the women who were leading the national protest against the polygamous teaching and practices of Smoot's fellow apostles were told that the President had made up his mind and could not be re-convinced. The Mormon appeal to his generosity was not confined to Washington. On his travels he met President Smith more than once--the Prophet being accompanied by a different wife each time--and naturally Smith made every effort to impress President Roosevelt with his earnestness, the purity of his life, and the high motives that actuated the exercise of his authority. And at this sort of pretense the Lord's anointed are expert. They themselves may be crude in ideas and coarse in method, but their diplomacy is a growth of eighty years of applied devotion and energy. The American people are used to meeting prominent Mormons who are models of demeanor who are hearty of manner; who carry a kindly light in their eyes; who have a spontaneity that precludes hypocrisy or even deep purpose. These are not the men who make the Church diplomacy--they simply obey it. It is part of that diplomacy to send out such men for contact with the world. But the ablest minds of the Church, whether they are of the hierarchy or not, construct its policies. And given a system whose human units move instantly and unquestioningly at command; given a system whose worldly power is available at any point at any moment; given a system whose movement may be as secret as the grave until result is attained--and the clumsiest of politicians or the crudest of diplomats has a force to effect his ends that is as powerful for its size as any that Christendom has ever known. Among the emissaries of the Church who were deputed to "reach" President Roosevelt, was our old friend Ben Rich, the gay, the engaging, the apparently irresponsible agent of hierarchical diplomacy. And I should like to relate the story of his "approach," as it is still related in the inner circle of Church confidences. Not that I expect it to be wholly credited--not that I doubt but it will be denied on all sides--but because it is so characteristic of Church gossip and so typical (even if it were untrue) of the humorous cynicism of Church diplomacy. When President Roosevelt was making his "swing around the circle," Rich was appointed to join him, found the opportunity to do so, and (so the story is told) delighted the President by the spirit and candor of his good fellowship. When they were about to part, the President is reported to have said, "Why don't you run for Congress from your state? You're just the kind of man I'd like to have in the House to support my policies." And here (as the Mormons are told) is the dialogue that ensued: Rich: "I have no ambition that way, Mr. President. For many reasons it's out of the question although I'm grateful for the flattering suggestion." The President: "Then let me appoint you to some good office. You're the kind of man I'd like to have in my official family." Rich (impressively and in a low tone): "Mr. President, I'd count it the greatest honor of my life to have a commission from you to any office. I'd hand that commission down to my children as the most precious heritage. But--I love you too much, Mr. President, to put you in any such hole. I'm a polygamist. It would injure you before the whole country." The President (leaning forward eagerly): "No! Are you a polygamist? Tell me all about it." Rich. "The Lord has bestowed that blessing on me. I wish you could go into my home and see how my wives are living together like sisters--how tender they are to each other--how they bear each other's burdens and share each other's sorrows--and how fond all my children are of Mother and Auntie." The President: "Well--but how can women agree to share a husband?" Rich: "They do it in obedience to a revelation from the Lord--a revelation that proclaimed the doctrine of the eternity and the plurality of the marriage covenant. We believe that men and women, sealed in this life under proper authority, are united in the conjugal relation throughout eternity. We believe that the husband is tied to his wives, and they to him; that their children and all the generations of their children will belong to him hereafter. We believe in eternal progression; that as man is, God was; and as God is, man shall be. We believe that by obedience to this revealed covenant, we will be exalted in the celestial realm of our Father, with power in ourselves to create and people worlds. It is a never ending and constantly increasing intelligence and labor. If I keep my covenants to my wives and they to me, in this world, all the powers and rights of our marriage relation will be continued and amplified to us in the life to come; and we, in our turn, will be rulers over worlds and universes of worlds." Then--according to the unctuous gossip of the devout--President Roosevelt saw the true answer to his own desire to know what was to become of his mighty personality after this world should have fallen away from him! He saw, in this faith, a possible continuation throughout eternity of the tremendous energies of his being! He was to continue to rule not merely a nation but a world, a system of worlds, a universe of worlds! And it is told--sometimes solemnly, sometimes with a grin--that, in the Temple at Salt Lake, a proxy has stood for him and he has been baptized into the Mormon Church; that proxies have stood for the members of his family and that they have been sealed to him; and finally that proxies have stood for some of the great queens of the past (who had not already been sealed to Mormon leaders) and that they have been sealed to the President for eternity! [FOOTNOTE: It is a not uncommon practice in the Mormon Church thus to "do a work" for a Gentile who has befriended the people or otherwise won the gratitude of the Church authorities.] This may sound blasphemous toward Theodore Roosevelt--if not toward the Almighty--but it is told, and it is believed, by hundreds and thousands of the faithful among the Mormon people. It is given to them as the secret explanation of President Roosevelt's protection of the Mormon tyranny--a protection of which Apostle Hyrum Smith boasted in a sermon in the Salt Lake tabernacle (April 5, 1905) in these equivocal words: "We believe--and I want to say this--that in President Roosevelt we have a friend, and we believe that in the Latter-Day Saints President Roosevelt has the greatest friendship among them; and there are no people in the world who are more friendly to him, and will remain friendly unto him just so long as he remains true, as he has been, to the cause of humanity." The Smiths have their own idea of what "the cause of humanity" is. Chapter XV. The Struggle For Liberty As early as 1903, before the Smoot investigation began, the Utah State journal (of which I became editor) was founded as a Democratic daily newspaper, to attempt a restoration of political freedom in Utah and to remonstrate against the new polygamy, of which rumors were already insistent. I was at once warned by Judge Henry H. Rolapp (a prominent Democrat on the District bench, and secretary of the Amalgamated Sugar Company) that we need not look for aid from the political or business interests of the community, inasmuch as our avowed purpose had already antagonized the Church. He delivered this message in a friendly spirit from a number of Democrats whose support we had been expecting. And the warning proved to be well-inspired. Although a number of courageous Gentiles, like Colonel E. A. Wall of Salt Lake City, gave us material aid--and although there was no other Democratic daily paper in Utah (unless it was the Salt Lake Herald, owned by Senator Clark of Montana)--the most powerful Church Democratic interests stood against us, and we found it impossible to make any effective headway with the paper. After the Prophets began to give their awful testimony at Washington, the Democratic National Convention of 1904 (which I attended as a delegate from Utah) considered a resolution in opposition to polygamy and the Church's rule of the state. This resolution was as vigorously fought by some Utah Gentiles as by the Mormon delegates, on the grounds that it would defeat the Democratic party in Utah. It carried in the convention. Upon returning to Salt Lake City I called a meeting of the Democratic state committee (of which I was chairman) and urged that we make our state campaign on the issue of ecclesiastical domination, in consonance with the party's national platform. Of the whole committee only the secretary, Mr. P. J. Daly, supported the proposal. The others considered it "an attempt to establish a quarantine against Democratic success." Some of them had been promised by members of the hierarchy that the party was to have "a square deal this time." Others had fatuously accepted the assurances of ecclesiasts that "it looked like a Democratic year." In short, the Democratic party in Utah, like the Republican party, proved to be then, as it is now, less a political organization than the tool of a Church cabal. We found that we could no more hope to move the Democratic machine against the hierarchy than to move the Smoot-Republican machine itself. But when Joseph F. Smith, before the Senate committee, admitted that he was violating "the laws of God and man" and tried to extenuate his guilt with the plea that the Gentiles of Utah condoned it, he issued a challenge that no American citizen could ignore. The Gentiles of Utah had been silent, theretofore, partly because they were ignorant of the extent of the polygamous offenses of the hierarchy, and partly because they were hoping for better things. Smith's boast made their silence the acquiescence of sympathy. A meeting was called in Salt Lake City, in May, 1904, and under the direction of Colonel William Nelson, editor of the Salt Lake Tribune, the principles of the present "American party" were enunciated as a protest against the lawbreaking tyranny of the Church leaders. Later, as it became clear that the opponents of the Smith misrule must organize their own party of progress, committees were formed and a convention was held (in September, 1904) at which a full state and county ticket was put in the field, in the name of the American Party of Utah. We agreed that no war should be made on the Mormon religion as such; that no war should be made on the Mormon people because of their being Mormons; that we would draw a deadline at the year 1890, when the Church had effected a composition of its differences with the national government, and all the citizens of Utah, Mormon and Gentile alike, had accepted the conditions of settlement; that we would find our cause of quarrel in the hierarchy's violation of the statehood pledges; and that when we had corrected these evil practices we should dissolve, because (to quote the language used at the time) we did not wish "to raise a tyrant merely to slay a tyrant." In the idea that we would fight upon living issues--that we would not open the graves of the past to dig up a dead quarrel and parade it in its cerements--the American party movement began. Its first enlistment included practically all the Gentiles in Salt Lake City who resented the claim of the Prophet that they acquiesced in his crimes and his treasons. But the most promising sign for the party was its attraction of hundreds of independent Mormons of the younger generation. As one Mormon of that hopeful time expressed it: "The flag represents the political power. The golden angel Moroni, at the top of the Temple, represents the ecclesiastical authority. I will not pay to either one a deference which belongs to the other. I know how to keep them apart in my personal devotion." This was exactly what the Church authorities would not permit. It would have destroyed all the special and selfish prerogatives of the Mormon hierarchs. It would have subverted their claim of absolute temporal power. It would have set up the nation and the state as the objects of civic devotion--instead of the Kingdom of God. Although we of the American party disavowed and abstained from any attack upon the Mormon Church as such--and confined ourselves to a war upon the treasons, the violations of law, the breaches of covenant and the other offenses of the Church leaders, as the practices of individuals--these leaders dragged the whole body of the Church as a wall of defense around them, and in countless sermons and printed articles declared that the Church and its faith were the objects of our assault. In other words, though Smith claimed in Washington--and Smoot continues to claim before the nation--that the Church is not responsible for the crimes of its Prophets, whenever a criticism or a prosecution is directed against any of these men, they all unite in declaring that the Church is being persecuted; and the members of the hierarchy rouse all their followers, and use all their agencies, in a successful resistance. There was no blithesomeness in the campaign. It was not lightened by any humor. It was a hopeless assault on the one side and a grim overpowering resistance on the other. The American party, being organized as a protest, had at first little regard for offices. It sought to promulgate the principles of its cause for the enlightenment of the citizens of Utah and for the preservation of their rights. Some of the Gentiles who did not join us felt, perhaps, as strong an indignation as those who did, but they were entangled in politics with the hierarchs, or had business connections that would be destroyed. These men, in course of time, became the most dangerous opponents of our progress. (The average Mormon is obedient and supine enough in the presence of his Prophets, but he is a man of personal independence compared with the sycophantic Gentile who accepts political or commercial favors from the Church chiefs and yet continues to deny the existence of the very power to which he bends the knee.) Of the rebellious but discreet Mormons many came to the leaders of our party to say: "I think you're quite right. I, myself, have suffered under these tyrannies. I have no sympathy with new polygamy. But, as you know, I'm attorney for some of the Church interests"--or "I'm in business with high ecclesiasts"--or "I'm heavily in debt to the Church bank"--or "I'm closely connected by marriage with one of the Prophets"--"and I can do you more good by my quiet efforts than by coming out into the open. I'd be treated as an apostate. All my influence would be gone." And in most cases he preserved his influence, and we lost him. The Church had effective ways of recovering his support. For many reasons the American party looked for its recruits chiefly among Republicans, the Democracy being almost entirely Mormon. And in the first flush of enthusiasm some of our leaders laughed at the boast of the Republican state chairman that, for every Republican he lost, he would get two Mormon Democrats to vote the Republican ticket. (This was Hon. William Spry, a Mormon, since made Governor of Utah, for services rendered the hierarchy.) But the claim proved anything but laughable. He got probably four Mormon Democrats for every Republican he lost. As usual the hierarchy "delivered the goods" to the national organization in power. According to our best calculations we got from fifteen hundred to eighteen hundred Mormon votes. And, during this campaign and those that followed, I was approached by hundreds of Mormons who commended our work and gave private voice to the hope that we might succeed in freeing Utah so that they themselves might be free. After I joined the staff of the Salt Lake Tribune, as chief editor, these came to my office by stealth and in obvious fear. I could not blame them then, nor do I now. The cost of open defiance was too great. One woman, the first wife of a prominent Mormon physician, came to me to enlist in the work of the party. (Her husband was living with a young plural wife.) We accepted her aid. Her husband cut off her monthly allowance, and she had to take employment as a book canvasser, so that she might be able to earn her living. One Mormon who came out openly for us, was superintendent of a business owned by Gentiles. He was somewhat prominent as an ecclesiast, and he was a Sunday School worker in his ward. He reconciled his wife and daughters to his revolt against the recrudescence of polygamy and the tyranny of the Church's political control. He carried with him the sympathy of his brother, who was a newspaper editor. He won over some of his personal friends to pledge their support to our cause. He seemed too sturdy ever to retreat, too independent in his circumstances to be driven, and with too clear a vision to be led astray by the threats, the power, or the persuasions of the hierarchy. Yet, before long he came to confess that he could not continue to help us openly. His employers--his Gentile employers--had notified him that his work in the American party would be dangerously injurious to their business. They were in hearty accord with his views; they recognized his right as a citizen to act according to his convictions; but--they dared not provoke a war of business reprisals with the commercial and financial institutions of the Church. He must either cease his active opposition to the Church leaders, or lose his place of employment.... He retired from the fight. Another Mormon who joined us was Don. C. Musser, a son of one of the Church historians. He had been a missionary in Germany and in Palestine. He had been a soldier in the Philippines, and he had edited the first American newspaper there. His contact with the world and his experience in the military service of the United States had given him a high ideal of his country; and a feeling of loyalty to the nation had superseded his earlier devotion to the Prophets. His family was wealthy, but he was supporting himself and his young wife by his own efforts in business. As soon as he came out openly with the American party, his father's home was closed against him. His business connections were withdrawn from him. He found himself unable to provide for his wife, who was in delicate health. After a losing struggle, he came to tell us that he could no longer earn a living in Utah; that he had obtained means to emigrate; that he must say good-bye. And we lost him. Two other young men--the son and the son-in-law of an apostle--came to me and asked helplessly for advice. They admitted that the practices of the hierarchy were, to them, a violation of the covenant with the nation, a transgression of the revelation from God given to Wilford Woodruff, and destructive of all the securities of community association. But would I advise them to sacrifice their influence in the Church by joining the "American movement" publicly? Or had they better retain their influence and use it within the Church to correct the evils that we were attacking? With awful sincerity they spoke of conditions that had come under their own eyes, and related instances to show how mercilessly the polygamous favorites of the Church were permitted to prey on the young women teachers in Church schools. They spoke of J. M. Tanner, who was at that time head of the Church schools, a member of the general Board of Education, and one of the Sunday School superintendents. According to these young men--and according to general report--Tanner was marrying right and left. I knew of a young Mormon of Brigham City, who had been a suitor for the hand of L----, a teacher at the Logan College. He had been away from Utah for some time, and he had returned hoping to make her his wife. Stopping over night in Salt Lake, on his way home, he saw Tanner and L---- enter the lobby of the hotel in which he sat. They registered as man and wife and went upstairs together. He followed--to walk the floor of his room all night, struggling against the impulse to break in, and kill Tanner, and damn his own soul by meddling with the man who had been ordained by the Prophets to a wholesale polygamous prerogative. He had kept his hands clean of blood, but he had been living ever since with murder in his heart. Could these two sons of the Church do more to remedy such horrors by using their influence to have Tanner deposed, or by sacrificing that influence in an open revolt against the conditions that made Tanner possible? I could only advise them to act according to their own best sense of what was right. They did use their influence to help force Tanner's deposition, but we lost the public example of their opposition to the crimes of the hierarchy. I relate these incidents as typical of the different kinds of pressure that were brought to bear upon the independent Mormons who wished to aid us, and of the local difficulties against which we had to contend. Washington, of course, gave us no recognition. And we did not succeed in reaching the ear of the nation. Here and there a newspaper noted our effort and paid some small heed to our protest, but the overwhelming success of the Republican party--and the dumb-driven acquiescence of the Democracy--in Utah and the neighboring Church-ruled states, left the agitation with little of political interest for the country at large. And yet the struggle went on. Animated by the spirit of the Salt Lake Tribune, the leading newspaper of the community, the American party entered the city elections in the fall of 1905 and carried them against the hierarchy's Democratic ticket, with the help of the independent Mormons, under cover of the secret ballot. Emboldened by this success we proposed to move on the state and county offices, with the hope of gaining some members of the legislature and some of the judicial and executive offices, through which to enforce the laws that the Church leaders were defying. But here we failed. Outside of Salt Lake the rule of the Prophets was still absolute and unquestioned. The people bowed reverently to Joseph F. Smith's dictum: "When a man says 'You may direct me spiritually but not temporally,' he lies in the presence of God--that is, if he has got intelligence enough to know what he is talking about." The state politicians knew that they would destroy themselves by joining an organization opposed by the all-powerful-Church; and sufficient warning of this doom appeared to them in the fact that no member of the American party could obtain any recognition in Federal appointments. The Church had meanwhile dictated the election of another United States Senator (George Sutherland) to join Apostle Smoot, and Senator Kearns was retired for his opposition to the hierarchy. [FOOTNOTE: When Senator Aldrich was carrying the tariff bill of 1910 through the Senate, for the greater profit of the "Interests," Smoot and Sutherland did not once vote against him. Smoot supported him on every one of the one hundred and twenty-nine votes and missed none. Sutherland voted with him one hundred and seventeen times and was recorded as not voting on the remaining twelve. Only two other senators made anything like such a despicable record.] It began to be more and more apparent that whatever success we might achieve locally, the power of the financial and political allies of the Prophets in Washington, aided by the executive "Big Stick" of the President, would beat us back from any attempt to rouse the state or the nation to our support. Smoot was in a happy position: all the senators who represented the "Interests" were for him, and all the senators who represented the supposed progressive sentiment of Theodore Roosevelt were also for him. The women of the nation had sent a protest with a million signatures to the Senate; but they had not votes; they received, in reply, a public scolding. Long before the Senate voted on its committee's report, many of the notorious "new" polygamists of the Church returned from their exile in foreign missions and began to walk the streets of Salt Lake with their old swagger of self-confident authority. We foresaw the end. Early in December, 1906, Senator J. C. Burrows of Michigan, chairman of the committee that had investigated Smoot, called up the committee's report and spoke upon it in a denunciation of Smoot. Senator Dubois of Idaho followed, two days later, with a supplementary attack, and censured President Roosevelt for "allowing his name and office" to be used in defense of the Mormons. After an interval of a month, Senator Albert J. Hopkins, of Illinois, undertook to reply with a defense of Smoot that reduced the Apostle's excuses to the absurd. Smoot, he declared, had opposed polygamy, "even from his infancy;" there was "nothing in the constitution" prohibiting "a State from having an established Church;" the old practices of Mormonism were dying out; and Smoot, as an exponent of the newer Mormonism, was largely responsible for the improvement. This bold falsehood was received with laughter by the members who had heard the testimony before the Senate committee or read the record of its sittings; but it was wired to all newspapers; and the contradictions that followed it failed (for reasons) to get the same publicity. It was repeated by Senator Sutherland (January 22, 1907); and he had the audacity to add that the Mormon Church, as well as Smoot, was opposed to polygamy; that the "sporadic cases" of new polygamy were "reprehended by Mormon and Gentile alike;" that polygamous marriages in Utah had been forbidden by the Enabling Act, but that polygamous cohabitation had been left to the state; and that the latter was rapidly dying out. And Sutherland knew, as every public man in Utah knew, that almost every word of this statement was untrue. Senator Philander C. Knox, of Pennsylvania (February 14, 1907) took up the lie that Smoot had been "from his youth against polygamy," and he added to it a legal argument that the Senate could only expel a member, by a two-thirds vote, if he were guilty of crime, offensive immorality, disloyalty or gross impropriety during his term of service. Senator Tillman (February 15) accused President Roosevelt of protecting Smoot in return for a pledge of Mormon support given previous to the last campaign. Apostle Smoot (February 19) declared that cases of "new" polygamy were rare; that they were not sanctioned by the Church; that every case since 1890 "has the express condemnation of the Church;" and that he himself had always opposed polygamy. On February 20, the question was forced to a vote after a debate that repeated these falsehoods, in spite of all disproof's of them. And Apostle Smoot was retained in his seat by a vote of fifty-one to thirty-seven, counting pairs. After this event, no growth of organization was immediately possible to the American party. Having gained political control of Salt Lake City and given it good municipal government, we were able to hold a local adherency; but hundreds of Mormons, who still vote the American city ticket, vote for the Church in state elections, because, though they want reform, they are not willing to risk the punishment of their relatives and the leaders of the Church to attain that reform. And when the national government granted its patent of approval to the hierarchy--by holding the hierarchy's appointed representative in the Senate as its prophetic monitor--nearly all the people of the intermountain country lost heart in the fight. Thousands of Gentiles, who knew the truth and had fought for it for years, argued despairingly: "If the nation likes this sort of thing--I guess it's the sort of thing it likes. I'm not going to ruin myself financially and politically by keeping up a losing struggle with these neighbors of mine, and fight the government at Washington besides. If the administration wants to be bossed by the Prophet, Seer and Revelator, I can stand it." The nation, having accepted responsibility for past polygamy, now, by accepting Senator Smoot, gave its responsible approval to the new polygamy and to the commercial and political tyrannies of the Church. In the old days the Mormons had claimed immunity for their practice of polygamy on the ground that the constitution of the United States protected them in the exercises of their faith. The Supreme Court of the country determined that the free-religion clause of the constitution did not cover violations of law; and the Church deliberately abandoned its claim of religious immunity. But now a majority of the Senate, supported by President Roosevelt, took the old ground--which the Supreme Court had made untenable and the Mormons themselves had vacated--and practically declared that violations of law were a part of the constitutional guaranty! Chapter XVI. The Price of Protest The members of the Mormon hierarchy continually boast that they are sustained in their power--and in their abuses of that power--"by the free vote of the freest people under the sun." By an amazing self deception the Mormon people assume that their government is one of "common consent;" and nothing angers them more than the expression of any suspicion that they are not the freest community in the world. They live under an absolutism. They have no more right of judgment than a dead body. Yet the diffusion of authority is so clever that nearly every man seems to share in its operation upon some subordinate, and feels himself in some degree a master without observing that he is also a slave. The male members of the ward--who would be called "laymen" in any other Church--all hold the priesthood. Each is in possession of, or on the road to, some priestly office; and yet all are under the absolutism of the bishop of the ward. Of the hundreds of bishops, with their councillors, each seems to be exercising some independent authority, but all are obedient to the presidents of stakes. The presidents apparently direct the ecclesiastical destinies of their districts, but they are, in fact, supine and servile under the commands of the apostles; and these, in turn, render implicit obedience to the Prophet, Seer and Revelator. No policy ever arises from the people. All direction, all command, comes from the man at the top. It is not a government by common consent, but a government of common consent--of universal, absolute and unquestioning obedience--under penalty of eternal condemnation threatened and earthly punishment sure. Twice a year, with a fine show of democracy, the people assemble in the Tabernacle at Salt Lake, and there vote for the general authorities who are presented to them by the voice of revelation. If there were no tragedy, there would be farce in the solemnity with which this pretense of free government is staged and managed. Some ecclesiast rises in the pulpit and reads from his list: "It is moved and seconded that we sustain Joseph F. Smith as Prophet, Seer and Revelator to all the world. All who favor this make it manifest by raising the right hand." No motion has been made. No second has been offered. Very often, no adverse vote is asked. And, if it were, who would dare to offer it? These leaders represent the power of God to their people; and against them is arrayed "the power of the Devil and his cohorts among mankind." Three generations of tutelage and suppression restrain the members of the conference in a silent acquiescence. If there is any rebel among them, he must stand alone; for he has scarcely dared to voice his objections, lest he be betrayed, and any attempt to raise a concerted revolt would have been frustrated before this opportunity of concerted revolt presented itself. Being a member of the Church, he must combat the fear that he may condemn himself eternally if he raise his voice against the will of God. He must face the penalty of becoming an outcast or an exile from the people and the life that he has loved. He knows that the religious zealots will feel that he has gone wilfully "into outer darkness" through some deep and secret sin of his own; and that the prudent members of the community will tell him that he should have "kept his mouth shut." If there were a majority of the conference inclined to protest against the re-election of any of its rulers, the lack of communication, the pressure of training and the weight of fear would keep them silent. And in this manner, from Prophet down to "Choyer leader" (choir leader) the names are offered and "sustained by the free vote of the freest people under the sun." During the days just before the American party's political agitation, a young Mormon, named Samuel Russell, returned from a foreign mission for the Church and found that the girl whom he had been courting when he went away was married as a plural wife to Henry S. Tanner, brother of the other notorious polygamist, J. M. Tanner. The discovery that his sweetheart was a member of the Tanner household drove Russell almost frantic. She was the daughter of an eminent and wealthy family, of remarkable beauty, well-educated and rarely accomplished. Young Russell was a college student--a youth of intellect and high mind--and he suffered all the torments of a horrifying shock. Unless he should choose to commit an act of violence there was only one possible way for him to protest. At the next conference, when the name of Henry S. Tanner was read from the list to be "sustained"--as a member of the general Sunday School Board--Russell rose and objected that Tanner was unworthy and a "new" polygamist. He was silenced by remonstrances from the pulpit and from the people. He was told to take his complaint to the President of his Stake. He was denied the opportunity to present it to the assemblage. Almost immediately afterward, Tanner, for the first time in his life, was honored with a seat in the highest pulpit of the Church among the general authorities. And Russell was pursued by the ridicule of the Mormon community, the persecution of the Church that he had served, the contempt of the man who had wronged him, and the anger of the woman whom he had loved. One of the reporters of the Deseret News, the Church's newspaper, subsequently stated that he had been detailed, with others, to pursue Russell day and night, soliciting interviews, plaguing him with questions, and demanding the legal proofs of Tanner's marriage--which, of course, it was known that Russell could not give--until Russell's friends, fearing that he might be driven to violence, persuaded him to leave the state. Tanner is now reputed to have six plural wives (all married to him since the manifesto of 1890) of whom this young woman is one. Similarly, at the General Conference of April, 1905, Don C. Musser (of whom I have already written) attempted to protest against the sustaining of Apostles Taylor and Cowley; but Joseph F. Smith promptly called upon the choir to sing, and Musser's voice was drowned in harmony. In more recent years Charles J. Bowen rose at a General Conference to object to the sustaining of some of the polygamous authorities, and he was hustled from the building by the ushers. But the most notable case of individual revolt of this period was Charles A. Smurthwaite's. He had joined the Church, alone, when a boy in England, and the sufferings he had endured, for allying himself with an ostracized sect, had made him a very ardent Mormon. He had become a "teacher" in his ward of Ogden City, had succeeded in business as a commission merchant and was a great favorite with his bishop and his people, because of his charities and a certain gentle tolerance of disposition and kindly brightness of mind. Smurthwaite, in partnership with Richard J. Taylor (son of a former President of the Church, John Taylor) engaged in the manufacture of salt, with the financial backing of a leading Church banker. Along the shores of Salt Lake, salt is obtained, by evaporation, at the cost of about sixty cents a ton; its selling price, at the neighboring smelting centers, ranges from three dollars to fourteen dollars a ton; and the industry has always been one of the most profitable in the community. In the early days, the Church (as I have already related) encouraged the establishment of "salt gardens," financed the companies, protected them in their leasehold rights along the lake shores, and finally, through the Inland Crystal Salt Company, came to control a practical monopoly of the salt industry of the intermountain country. (This Inland Crystal Company, with Joseph F. Smith as its president, is now a part of the national salt trust.) After Smurthwaite and Taylor had invested heavily in the land and plant of their salt factory, the Church banker who had been helping them notified them that they had better see President Smith before they went any further. They called on Smith in his office, and there--according to Smurthwaite's sworn testimony before the Senate committee--the Prophet gave them notice that they must not compete with his Inland Crystal Salt Company by manufacturing salt, and that if they tried to, he would "ruin" them. This proceeding convinced Smurthwaite that Smith had "so violent a disregard and non-understanding of the rights of his fellow-man and his duty to God, as to render him morally unqualified for the high office which he holds." For expressing such an opinion of Smith to elders and teachers--and adding that Smith was not fit to act as Prophet, Seer and Revelator, since, according to his own confession to the Senate Committee he was "living in sin"--for expressing these opinions, charges were preferred against Smurthwaite by an elder named Goddard of Ogden City, and excommunication proceedings were begun against him. Smurthwaite replied by making a charge of polygamous cohabitation against Goddard; and after the April Conference of 1905, Don Musser and Smurthwaite joined in filing a complaint in the District Court of Salt Lake City demanding an accounting from Joseph F. Smith of the tithes which the Church was collecting. Meanwhile Smurthwaite had been "disfellowshipped" at a secret session of the bishop's court, on March 22, without an opportunity of appearing in his own defense or having counsel or witnesses heard in support of his case; and on April 4, after a similarly secret and ex-parte proceeding, he was excommunicated by the High Council of his Stake, for "apostasy and un-Christianlike conduct." His charges against Goddard were ignored, and his suit for an accounting of the tithes was dismissed for want of jurisdiction! From the moment of his first public protest against Smith, all Smurthwaite's former associates fell away from him, and by many of the more devout he was shunned as if he were infected. Benevolent as he had been, he could find no further fellowship even among those whom he had benefited by his service and his means. I know of no more blameless life than his had been in his home community--and, to this, every one of his acquaintances can bear testimony--yet after the brutally unjust proceedings of excommunication against him the Deseret News, the Church's daily paper, referred to "recent cases of apostasy and excommunication" as having been made necessary by the "gross immorality" of the victims. When a man like Chas. A. Smurthwaite could not remonstrate against the individual offenses of Joseph F. Smith, without being overwhelmed by financial disaster, and social ostracism, and personal slander, it must be evident how impossible is such single revolt to the average Mormon. Nothing can be accomplished by individual protest except the ruin of the protestant and his family. In the case of my own excommunication, the issues were perhaps less clearly defined than in Smurthwaite's. I had not been for many years a formal member of the Church; and yet in the sense that Mormonism is a community system (as much as a religion) I had been an active and loyal member of it. In my childhood--when I was seven or eight years of age--I began to doubt the faith of my people; and I used to go into the orchard alone and thrust sticks lightly into the soft mould and pray that God would let them fall over if the Prophets had not been appointed by Him to do His work. And sometimes they fell and sometimes they stood! Later, when I was appalled by some of the things that had occurred in the early history of the Church, I silenced myself with the argument that one should not judge any religion by the crudities and intolerance's of its past. I felt that if I were not hypocritical--if I were myself guided by the truth as I saw it myself--and if I aided to the utmost of my power in advancing the community out of its errors, I should be doing all that could be asked of me. In the days of Mormon misery and proscription, I chose to stand with my own people, suffering in their sufferings and rejoicing with them in their triumphs. Their tendency was plainly upward; and I felt that no matter what had been the origin of the Church--whether in the egotism of a man or in an alleged revelation from God--if the tendencies were toward higher things, toward a more even justice among men, toward a more zealous patriotism for the country, no man of the community could do better than abide with the community. The Church authorities accepted my aid with that understanding of my position toward the Mormon religion; and, though Joseph F. Smith, in 1892, for his own political purposes, circulated a procured statement that I was "a Mormon in good standing," later, when he was on the witness stand in the Smoot investigation, he testified concerning me: "He is not and never has been an official member of the Church, in any sense or form." I made no pretenses and none were asked of me. I was glad to give my services to a people whom I loved, and trusted, and admired; and the leaders were as eager to use me as I was eager to be used in the proper service of my fellows. (Even Joseph F. Smith, in those days, was glad to give me his "power of attorney" and to trust me with the care of the community's financial affairs.) But when all the hierarchy's covenants to the nation were being broken; when the tyranny of the Prophet's absolutism had been re-established with a fierceness that I had never seen even in the days of Brigham Young; when polygamy had been restored in its most offensive aspect, as a breach of the Church's own revelation; when hopelessly outlawed children were being born of cohabitation that was clandestine and criminal under the "laws both of God and of man"--it was impossible for me to be silent either before the leaders of the Church or in the public places among the people. I had spoken for the Mormons at a time when few spoke for them--when many of the men who were now so valiantly loyal to the hierarchy had been discreetly silent. I had helped defend the Mormon religion when it had few defenders. I did not propose to criticize it now; for to me, any sincere belief of the human soul is too sacred to be so assailed--if not out of respect, surely in pity--and the Mormon faith was the faith of my parents. But I was determined to make the strongest assault in my power on the treason and the tyranny which Smith and his associates in guilt were trying to cover with the sanctities of religion; and I had to make that assault, as a public man, for a public purpose, without any consideration of private consequences. After I began criticizing the Church leaders, in the editorial columns of the Salt Lake Tribune, my friend Ben Rich, then president of the Southern States Missions, and J. Golden Kimball, one of the seven presidents of the seventies, came to me repeatedly to suggest that if I wished to attack the leaders of the Church I should formally withdraw from the Church. This I declined to do: because I was in no different position toward the teachings of the Church than I had been in previous years--because I was not criticizing the Church or its religious teachings, but attacking the civil offenses of its leaders as citizens guilty against the state--and because I saw that my attack had more power as coming from a man who stood within the community, even though he had no standing in the Church. I continued as I had begun. After the publication of an editorial (January 22, 1905), in which I charged President Smith with being all that the testimony then before the Senate committee had proven him to be, Ben Rich advised me that I must either withdraw from the Church or Smith would proceed against me in the Church tribunals and make my family suffer. I replied that I would not withdraw and that I would fight all cases against me on the issue of free speech. On February 1, 1905, I published, editorially, "An address to the Earthly King of the Kingdom of God," in which I charged Smith with having violated the laws (revelations) of his predecessors; with having made and violated treaties upon which the safety of his "subjects" depended; with having taken the bodies of the daughters of his subjects and bestowed them upon his favorites; with having impoverished his subjects by a system of elaborate exaction's (tithes) in order to enrich "the crown" and so forth. All of which, burlesquely written as if to a Czar by a constitutionalist, was accepted by the Mormon people as in no way absurd in its tone as coming from one American citizen to another! Because of these two editorials I was charged (February 21, 1905) before a ward bishop's court in Ogden with "un-Christianlike conduct and apostasy," after two minor Church officials had called upon me at my home and received my acknowledgment of the authorship of the editorials, my refusal to retract them, and my statement that I did not "sustain" Joseph F. Smith as head of the Church, since he was "leaving the worship of God for the worship of Mammon and leading the people astray." On the night of February 24, I appeared in my own defense before the bishop's court, at the hour appointed, without witnesses or counsel, because I had been notified that no one would be permitted to attend with me. And, of course, the defense I made was that the articles were true and that I was prepared to prove them true. Such a court usually consists of a bishop and his two councillors, but in this case the place of the second councillor had been taken by a high priest named Elder George W. Larkin, a man reputed to be "richly endowed with the Spirit." I had a peculiar psychological experience with Larkin. After I had spoken at some length in my own defense, Larkin rose to work himself up into one of the rhapsodies for which he was noted. "Brother Frank," he began, "I want to bear my testimony to you that this is the work of God--and nothing can stay its progress--and all who interfere will be swept away as chaff"--rising to those transports of auto-hypnotic exaltation which such as he accept as the effect of the spirit of God speaking through them. "You were born in the covenant, and the condemnation is more severe upon one who has the birthright than upon one not of the faith who fights against the authority of God's servants." I had concluded to try the effect of a resistant mental force, and while I stared at him I was saying to myself: "This is a mere vapor of words. You shall not continue in this tirade. Stop!" He began to have difficulty in finding his phrases. The expected afflatus did not seem to have arrived to lift him. He faltered, hesitated, and finally, with an explanation that he had not been feeling well, he resumed his seat, apologetically. That left me free to "bear testimony" somewhat myself. I warned the members of the "court" that no work of righteousness could succeed except by keeping faith with the Almighty--which meant keeping faith with his children upon earth. I reminded them of the dark days, which all of them could recall, when we had repeatedly covenanted to God and to the nation that if we could be relieved of what we deemed the world's oppression we would fulfill every obligation of our promises. I pointed out to them that the Church was passing into the ways of the world; that our people were being pauperized; that some of them were in the poorhouses in their old age after having paid tithes all their active lives; that by our practices we were bearing testimony against the revelations which Mormons proclaimed to the world for the salvation of the bodies and souls of men. They listened to me with the same friendly spirit that had marked all their proceedings for these men had no animosity against me; they were merely obeying the orders of their superiors. And when we arose to disperse, the bishop put his hand on my shoulder and said, in the usual form of words: "Brother Frank, we will consider your case, and if we find you ought to do anything to make matters right, we will let you know what it is." I returned to my home, where I had left my wife and children chatting at the dinner table. They had known where I was going. They knew what the issue of my "trial" would be for them and for me. Yet when I came back to them, none asked me any questions and none seemed perturbed. And this is typical of the Mormon family. I think the experiences through which the people have passed have given them a quality of cheerful patience. They have been schooled to bear persecution with quiet fortitude. Tragedy sweeps by them in the daily current of life. A young man goes on a mission, and dies in a foreign land; and his parents accept their bereavement like Spartans, almost without mourning, sustained by the religious belief that he has ended his career gloriously. Taught to devote themselves and their children and their worldly goods to the service of their Church, they accept even the impositions and injustices of the Church leaders with a powerful forbearance that is at once a strength and a weakness. Two days later I was met on the street by a young Dutch elder, who could scarcely speak English, and he gave me the official document from the bishop's court notifying me that I had been "disfellowshipped for un-Christianlike conduct and apostasy." I was then summoned to appear before the High Council of the Stake in excommunication proceedings, and after filing a defense which it is unnecessary to give here--and after refusing to appear before the Council for reasons that it is equally unnecessary to repeat I was excommunicated on March 14, 1905. No denial was made by the Church authorities of any of the charges which I had made against Smith. No trial was made of the truth of those charges. As a free citizen of "one of the freest communities under the sun," I was officially ostracized by order of the religious despot of the community for daring to utter what everyone knew to be the truth about him. For myself, of course, no edict of excommunication had any terrors; but the aim of the authorities was to make me suffer through the sufferings of my family; and, in that, they succeeded. I shall not write of it. It has little place in such a public record as this, and I do not wish to present myself, in any record, as a martyr. It was not I who was ostracized from the Mormon Church by my excommunication; it was the right of free speech. The Mormon Church deprived me of nothing; it deprived itself of the helpful criticism of its members. No anathema of bigotry could take from me the affection of my family or the respect of any friends whose respect was worth the coveting. In that regard I suffered only in my pity for those of my neighbors who were so blindly servile to the decrees of religious tyranny that they turned their backs on the voice of their own liberty raised, in protest, for their own defense. And it was not by the individual protestants but by the entire community that the heaviest price was paid in this whole conflict. It divided the state again into the old factions and involved it in the old war from which it had been rescued. The Mormons instituted a determined boycott against all Gentiles, and "Thou shalt not support God's enemies" became a renewed commandment of the Prophet. Wherever a Gentile was employed in any Mormon institution, he was discharged, almost without exception, whether or not he had been an active member of the American party. Teachers in the Church would exclaim with horror if they heard that a Mormon family was employing a Gentile physician; and more than one Mormon litigant was advised that he not only "sinned against the work of God," but endangered the success of his law suit, by retaining a Gentile lawyer. Politicians were told that if they aided the American party, they need never hope for advancement in this world, or expect anything but eternal condemnation in the world to come; and though few of them counted on the "spoils" of the hereafter, they understood and appreciated the power of the hierarchy to reward in the present day. The Gentiles did not attempt any boycott in retaliation; they had not the solidarity necessary to such an attempt; and many Gentile business men, in order to get any Mormon patronage whatever, were compelled to employ none but Mormon clerks. The Gentiles had been largely attracted to Utah by its mines; they were heavily interested in the smelting industry. Colonel B. A. Wall, one of the strongest supporters of the American party, owned copper properties, was an inventor of methods of reduction, and had large smelting industries. Ex-Senator Thomas Kearns, and his partner David Keith, owners of the Salt Lake Tribune, and many of their associates, had their fortunes in mines and smelters; they were leaders of the American party and they were attempting to enlist with them such men as W. S. McCornick, a Gentile banker and mine owner, and D. C. Jackling, president of the Utah Copper Company, who is now one of the heads of the national "copper combine" and one of the ablest men of the West. In 1904, in the midst of the political crisis, the Church newspapers served editorial notice on these men that, on account of the smelter fumes and their destructive effect upon the vegetation of the valley, the smelters must go; and that if the present laws were not sufficient, new laws would be enacted to drive them out. Men like Wall and Keith and Kearns and Walker were not terrorized; but McCornick and Jackling and the representatives of the American Smelting and Refining Company either surrendered to a discreet silence or openly joined the Church in the campaign. They were rewarded with the assurance that the Church would protect them against any labor trouble and that no adverse legislation would be attempted against them. Today Jackling, of the copper combine, is a newspaper partner of Apostle Smoot, and he is mentioned for the United States Senate as the Church's selection to succeed George Sutherland. The Church has large mining interests; Smoot and Smith are in close affiliation with the smelting trust; and this is another powerful partnership in Washington that protected Smoot in his seat and has been rewarded by the Church's assistance in looting the nation. Chapter XVII. The New Polygamy In the old days of Mormonism--and as late as the anti-polygamous manifesto of 1890--the whole aim and effort of the Church was to exalt and sanctify and make pure the practice of plural marriage by means of the community's respect and the reverences of religion. The doctrine of polygamy was taught as a revealed mystery of faith. It was accepted as a sacrament ordained by God for the salvation of mankind. The most important families in the Church dignified it by their participation, and were in turn dignified by the Church's approval and by the wealth and power that followed approval. The inevitable mental sufferings of the plural wives were endured by them as part of an earthly self-immolation required by God, for which they should be rewarded in eternity. The very necessities of their situation compelled them to exact and cherish a super reverence for the doctrine of plural marriage--since the only way a mother could justify herself to her children was by teaching, as she believed, that she had been selected by God for the exaltation of this sacrifice, and by inculcating in her children a scrupulous respect for sexual purity. There was no pretense of denial of the polygamous relation. Plural wives held the place of honor in the community. Their marriages were considered the most sanctified. They and their progeny were called "the wives and children of the holy covenant," and they were esteemed accordingly. But as the history of the Church shows, plural marriage was always a heavy cross to the Mormon women; many had refused to bear it, in the face of the frequent pulpit scoldings of the Prophets; and few did not sometime weep under it in the secrecy of their family life. In the days immediately preceding the manifesto of 1890, there was a general hope and longing among the Mormon mothers that God would permit a relief before their daughters and their sons should become of an age to be drafted into the ranks of polygamy. The great majority of the young men were monogamists. It required the strong persuasions of personal affection as well as the authority of Divine command to make the young women accept a polygamist in marriage. And when the Church received President Woodruff's anti-polygamous revelation, every profound human emotion of the people coincided with the promise to abstain. Only among a few of the polygamous leaders themselves was there any inclination to break the Church's pledge--an inclination that was strengthened by resentment against the Federal power that had compelled the giving of the pledge. Almost immediately upon obtaining the freedom of statehood, some of these leaders returned to the practice of polygamous cohabitation--although they had accepted the revelation, had bound themselves by their covenant to the nation and had solemnly subscribed to the terms of their amnesty. To justify themselves, they found it necessary to teach that polygamy was still approved by the law of God--that the practice of plural marriage had only been abandoned because it was forbidden by the laws of man. Joseph F. Smith continued to live with his five wives and to rear children by all of them. Those of the apostles who were not assured of that attainment to the principality of Heaven which was promised the man of five wives and proportionate progeny, were naturally tempted (if, indeed, they were not actually encouraged) to take Joseph F. Smith as their examplar. It was scarcely worse to break the covenant by taking a new polygamous wife than by continuing polygamous relations with former plural wives; and when an apostle took a new polygamous wife, his inevitable and necessary course was to justify himself by the authority of God. He could not then deny the same authority to the minor ecclesiasts, even if he had wished to. And, finally, when the evil circle spread to the man on the fringe of the Church--who could not obtain even such poor authorization for his perfidy he found a way to perpetrate a pretended plural marriage with his victim, and the Church authorities did not dare but protect him. This was polygamy without the great saving grace that had previously defended the Mormon women from the cruelties and abuses of the practice. It was polygamy without honor--polygamy against an assumed revelation of God instead of by virtue of one--polygamy worse than that of the Mohammedans, since it was necessarily clandestine, could claim no social respect or acceptance, and was forbidden "by the laws of God and man" alike. This is the "new polygamy" of Mormonism. The Church leaders dare not acknowledge it for fear of the national consequences. They dare not even secretly issue certificates of plural marriage, lest the record should be betrayed. They protect the polygamist by a conspiracy of falsehood that is almost as shameful as the shame it seeks to cover; and the infection of the duplicity spreads like a plague to corrupt the whole social life of the people. The wife of a new polygamist cannot claim a husband; she has no social status; she cannot, even to her parents, prove the religious sanction for her marital relations. Her children are taught that they must not use a father's name. They are hopelessly outside the law--without the possibility that any further statutes of legitimization will be enacted for their relief. They are born in falsehood and bred to the living of a lie. Their father cannot claim the authority of the Church for their parentage, for he must protect his Prophet. He cannot even publicly acknowledge them--any more than he can publicly acknowledge their mother. Out of these terrible conditions comes such an instance as the notorious case of one of Henry S. Tanner's wives, who went on a visit to one of her relatives, with her children, and denied that they were her children, and denied that she was married--and was supported by her children's denial that she was their mother. Similarly, a plural wife of a wealthy Mormon, whose fortune is estimated at $25,000,000--a partner of the sugar trust, a community leader, a favorite of the Church went before the Senate Committee in December, 1904, and swore that her first husband had died thirteen years before, that she had had a child within six years, and that she had no second husband. And by doing so she not only marked the child as illegitimate beyond the relief of any future statutes--legitimizing the offspring of polygamous marriages, but she left herself and the child without any claim upon the estate of its father and publicly swore herself a social outcast before a committee of the United States Senate, and perjured herself--to the knowledge of all her friends and acquaintances in Utah--for the protection of her husband and her Church. What can one say of a man who will permit a woman to commit such an act of social suicide for him--or of a Church that will command it? Here is a condition of society unparalleled anywhere else in civilization--unparalleled even in barbarous countries, for wherever else polygamy is practiced it at least has the sanction of local convention. And the consequent suffering that falls upon the women and the children is a heart-break to see. During the days when I was in the editorial office of the Salt Lake Tribune, scores of miserable cases came to my knowledge by letter, by the report of friends, and by the visits of the agonized wives themselves. I shall never forget one young woman, in her twenties, who came to ask my help in forcing her husband to obtain a marriage certificate for her from the Church, so that her boy might have the right to claim a father. She wept, with her head on my desk, sobbing out her story, and appealing to me for aid with a convulsed and tear-drenched face. Four years earlier, she had become friendly with a man twice her age, whom she admired and respected. He had taken two wives before the manifesto of 1890, but that did not prevent him from coveting the youth and beauty of this young woman. He first approached her mother for permission to marry the girl, and when the mother-who was herself a plural wife replied that it was impossible under the law, he brought an apostle to persuade her that the practice of plural marriage was still as meet, just and available to salvation as it had been when she married. Then he went to the daughter. "I was terrified," she said, "when he proposed to me. And yet--he asked me if I thought my mother had done wrong when she married my father.... There was no one else I liked as much. He was good. He was rich. He told me I'd never want for anything. He said I would be fulfilling the command of God against the wickedness of a persecuting world.... I don't know what devil of fanaticism entered into me. I thought it would be smart to defy the United States." Late one night, by appointment, he called for her with a carriage, driven by a man unknown to her, and took her to a darkened house that had a dim light only in the hallway. They entered alone and turned into a parlor that was dark, except for the reflection from the hall. He led her up to the portieres that hung across an inner door, and through the opening between the curtains she saw the indistinct figure of a man. They stood before him, hand in hand, while he mumbled over the words of a ceremony that sounded to her like the ceremonies she had heard in the Temple. She caught little of it clearly; she remembered practically nothing. She was not given anything to show that a ceremony had been performed, and she did not ask for anything. The elderly bridegroom kissed her when the mumbling ceased, led her out to the carriage, took her back to her mother's house, and that night became her husband. She bore him a son. No one except her mother, her father and a few trusted friends knew that she was married. In the early months of 1905 she read in the Tribune the testimony given before the Senate committee by Professor James E. Talmage, for the Church, to the effect that since the manifesto of 1890 neither the President of the Church nor anybody else in the Church had power to authorize a plural marriage, and that any woman who had become a plural wife, since the manifesto, was "no more a wife by the law of the Church, than she is by the law of the land." She asked her husband about it. He replied that an apostle had married them. "I asked my husband," she said, "to get a certificate of marriage from the apostle. He told me I needed none--that it was recorded in the books here and recorded in heaven--that it would put the apostle in danger if he were to sign such a paper. I said that that was nothing to me--that I wanted to protect my good name. Finally, he said it was not an apostle. Then we had a bitter scene. And he did not come back for a long time. And he didn't write as long as he stayed away. "When he came back he was more loving than ever. I was afraid of having more children. I said to him: 'You cannot hold me as a wife any longer unless you write a paper certifying that I'm your wife and this boy is your child. You may place that paper anywhere you like, so long as I know I can get it in case you die. Suppose you were to die and all your folks were to deny that I was your wife--say that I was an imposter--that I was trying to foist my boy on the estate of a dead man--in the name of God, then what could I do?' He went away; and he hasn't come back; and he hasn't written. I don't know who married us. I don't even know the house where it happened. I don't know who the driver was. I don't even know who the apostle was that told mother it would be all right. He made her promise under a covenant not to tell. "I don't know where to go. A friend of mine told me you would advise me. He said perhaps you could make them give me a certificate. I don't want to expose my husband. I only want something so that my boy, when he grows up, won't be"-- What could I do? What could anyone do for this unfortunate girl, seduced in the name of religion, with the aid of a Church that repudiated her for its own protection? She had to suffer, and see her boy suffer, the penalties of a social outcast. Her case was typical of many that came to my personal knowledge. At the Sunday Schools, in the choirs, in the joint meetings of mutual improvement associations, young girls--taught to believe that plural marriage was sacred, and reverencing the polygamous prophets as the anointed of the Lord--were being seduced into clandestine marriage relations with polygamous elders who persuaded their victims that the anti-polygamous manifesto had been given out to save a persecuted people from the cruelties of an unjust government; that it was never intended it should be obeyed; that all the celestial blessings promised by revelation to the polygamist and his wives were still waiting for those who would dare to enjoy them. If the tempted girl turned to one of her women friends, and besought her to say, on her honor, whether she thought that plural marriage was right, the other was likely enough to answer: "Yes, yes. Indeed it is. Promise me you won't tell a living soul. Tell me you'll die first.... I'm married to Brother I,----, the leader of the ward choir." If she asked her mother: "Tell me. Is plural marriage wrong?" the mother could only reply: "Oh--I don't know--I don't know. Your father said it was right, and I accepted it--and we practiced it--and you have always loved your other brothers and sisters, and it seems to me it can't be wrong, since we have lived it. But--Oh, I don't know, daughter. I don't know." The man who is tempting her knows. He has the word of an apostle, the example of the Prophet, the secret teaching of the Church. He courts her as any other religious young girl might be courted--with little attentions, at the meetings, over the music books--and he has, to aid him, a religious exaltation in her, induced by his plea that she is to enter into the mystery of the holy covenant, to become one of the most faithful of a persecuted Church, to defy the wicked laws of its enemies. She is just as happy in her betrothal as any other innocent girl of her age. Even the secrecy is sweet to her. And then, some evening, they saunter down a side street to a strange house--or even to a back orchard where a man is waiting in a cowl under a tree (perhaps vulgarly disguised as a woman with a veil over his face)--and they are married in a mutter of which she hears nothing. Such a case was related to me by a horrified mother who had discovered that the marriage ceremony had been performed by an accomplice of the libertine who had seduced her daughter and since confessed his crime. But whether the ceremony be performed by a priest of the Church or by a more unauthorized scoundrel, the girl is equally at the mercy of her "husband" and equally betrayed in the world. Even in this case of the pretended marriage, the elders of the ward hushed up the threatened prosecution because the authorities of the Church objected to a proceeding that might expose other plural marriages more orthodox. Hundreds of Mormon men and women personally thanked me by letter or in interviews at the Tribune office, for our editorial attacks upon the hierarchy for encouraging these horrors. Strangers spoke to me on railroad trains, thanking me and telling me of cases. Three Mormon physicians, themselves priests of the Church, told me of innumerable instances that had come to them in their practice, and said that they did not know what was to become of the community. One Mormon woman wrote me from Mexico to say that she had exiled herself there with her husband and his two plural wives, and that she felt she had worked out sufficient atonement for all her descendants; yet she saw girls of the family on the verge of entering into plural marriage--if they had not already done so--and she begged us to continue our newspaper exposures, so that others might be saved from the bitter experiences of her life. President Winder met me on the street in 1905, towards the close of the year, and said: "Frank, you need not continue your fight against plural marriage. President Smith has stopped it." "Then," I replied, "two things are evident: I have been telling the truth when I said that plural marriage had been renewed--in spite of the authorized denials--and if President Smith has stopped it now, he has had authority over it all the time." To me, or to any other well-informed citizen of Utah, President Winder's admission was not necessary to prove Smith's responsibility. In the April conference of 1904, Smith had read an "official statement," signed by him, prohibiting plural marriages and threatening to excommunicate any officer or member of the Church who should solemnize one; and this official statement was carried to the Senate committee by Professor James E. Talmage, and offered in proof that the Church was keeping its covenant. For us, in Utah, the declaration served merely to illuminate the dark places of ecclesiastical bad faith. We knew that from the year 1900 down, there had never been a sermon preached in any Mormon tabernacle, by any of the general authorities of the Church, against the practice of plural marriage, or against the propriety of the practice, or against the sanctity of the doctrine. We knew, on the contrary, that upon numerous occasions, at funerals and in public assemblages, Joseph F. Smith and John Henry Smith and others of the hierarchy, had proclaimed the doctrine as sacred. We knew that it was still being taught in the secret prayer meetings. Practically all the leading authorities of the Church were living in plural marriage. Some of them had taken new wives since the manifesto. None of them had been actually punished. All were in high favor. And though Joseph F. Smith denied his responsibility, every one knew that none of these things could be, except with his active approval. Perhaps, for a brief time, while Smoot's case was still before the Senate, some check was put upon the renewal of polygamy. But, even then, there were undoubtedly, occasional marriages allowed, where the parties were so situated as to make concealment perfect. And all checks were withdrawn when Smoot's case was favorably disposed of, and the Church found itself protected by the political power of the administration at Washington and by a political and financial alliance with "the Interests." Today, in spite of the difficulty of discovering plural marriages, because of the concealments by which they are protected, the Salt Lake Tribune is publishing a list of more than two hundred "new" polygamists with the dates and circumstances of their marriages; and these are probably not one tenth of all the cases. During President Taft's visit to Salt Lake City, in 1909, Senator Thomas Kearns, one of the proprietors of the Tribune, offered to prove to one of the President's confidants hundreds of cases of new polygamy, if the President would designate two secret service men to investigate. I believe, from my own observation, that there are more plural wives among the Mormons today than there were before 1890. Then the young men married early, and were chiefly monogamists. Now the change in economic conditions has raised the age at which men marry; it has made more bachelors than there were when simpler modes of life prevailed. The young women have fewer offers of marriage, and more of these come from well-to-do polygamists. The girls are still taught, as they have always been, that marriage is necessary to salvation; and they are betrayed into plural marriage by natural conditions as well as by the persuasions of the Church. A perfect "underground" system has been put in operation for the protection of the lawbreakers. If they reside in Utah, they frequently go to Canada or to Mexico to be married; and the whole polygamous paraphernalia can be transported with ease and comfort--the priest who performs the ceremony, the husband, sometimes the legal wife to give her consent so that she may not be damned, and the young woman whose soul is to be saved. And this "underground" is maintained against the reluctance of the Mormon people. They aid in it from a kindly feeling toward their fellow-believers--and with some faint thought that perhaps these wayfarers are being "persecuted" but all the time with no personal sympathy for polygamy. By one sincere word of reprehension from Joseph F. Smith every "underground" station could be abolished, the route could be destroyed, and an end could be put to the protection that is, of itself, an encouragement to polygamous practice. He has never spoken that word. Recently, the way in which the new polygamy is perpetrated in Utah has been almost officially revealed. A patriarch of the Church, resident in Davis County, less than fifteen miles from Salt Lake City, had been solemnizing these unlawful unions at wholesale. The situation became so notorious that the authorities of the Church felt themselves impelled about September, 1910, to put restrictions upon his activity. In the course of their investigations they discovered that he did not know the persons whom he married. They would come to his house, in the evening, wearing handkerchiefs over their faces; he sat hidden behind a screen in his parlor; and under these circumstances the two were declared man and wife, and were sealed up to everlasting bliss to rule over principalities and kingdoms, with power of endless increase and progression. He refused to tell the hierarchy from which one of the authorities he had received his endowment to perpetrate these crimes. He refused to give the names of any of the victims, claiming that he did not know them! It is probable that for a long time plural marriage ceremonies were not solemnized within the Salt Lake temple. Now, we know that there have lately been such marriages in it, and at Manti, and at Logan, and perhaps also in the temple at St. George. There are cases on record where a man has a wife on one side of the Utah-Colorado line and another wife across the border. No prosecutions are possible in Utah; for, as Joseph F. Smith told the Senate committee, the officers of the law have too much "respect" for the ecclesiastical rulers of the state. Similarly, in the surrounding states, the officers show exactly the same sort of "respect" and for the same reason. They not only know the Church's power in local politics, but they see the national administration allowing the polygamists and priests of the Church to select the Federal officials, and they are not eager to rouse a resentment against themselves, at Washington as well as at home, by prosecuting polygamous Mormons. Some few years ago, Irving Sayford, then representing the Los Angeles Times, asked Mr. P. H. Lannan, of the Salt Lake Tribune, why someone did not swear out warrants against President Smith for his offenses against the law. Mr. Lannan said: "You mean why don't I do it?" "Oh, no," Mr. Sayford explained, "I don't mean you particularly." "Oh, yes, you do," Mr. Lannan said. "You mean me if you mean anybody. If it's not my duty, it's no one's duty.... Well, I'll tell you why.... I don't make a complaint, because neither the district attorney nor the prosecuting attorney would entertain it. If he did entertain it and issued a warrant, the sheriff would refuse to serve the warrant. If the sheriff served the warrant, there would be no witnesses unless I got them. If I could get the witnesses, they wouldn't testify to the facts on the stand. If they did testify to the facts, the jury wouldn't bring in a verdict of guilty. If the jury did bring in a verdict of guilty, the judge would suspend sentence. If the judge did not suspend sentence, he would merely fine President Smith, three hundred dollars. And within twenty-four hours there would be a procession of Mormons and Gentiles crawling on their hands and knees to Church headquarters to offer to pay that three hundred dollar fine at a dime apiece." Mr. Lannan's statement of the case was later substantiated by an action of the Salt Lake District Court. Upon the birth of the twelfth child that has been borne to President Smith in plural marriage since the manifesto of 1890, Charles Mostyn Owen made complaint in the District Court at Salt Lake, charging Mr. Smith with a statutory offense. The District Attorney reduced the charge to "unlawful cohabitation" (a misdemeanor), without the complainant's consent or knowledge. All the preliminaries were then graciously arranged and President Smith appeared in the District Court by appointment. He pleaded guilty. The judge in sentencing him remarked that as this was the first time he had appeared before the court, he would be fined three hundred dollars, but that should he again appear, the penalty might be different. Smith had already testified in Washington, before the Senate Committee, to the birth of eleven children in plural marriage since he had given his covenant to the country to cease living in polygamy; he had practically defied the Senate and the United States to punish him; he had said that he would "stand" his "chances" before the law and courts of his own state. All of this was well known to the judge who fined him three hundred dollars--a sum of money scarcely equal to the amount of Smith's official income for the time he was in court! A leader of the Church, not long ago, asked me, in private conference, what was the policy of the American party with regard to the new plural wives and their children. I replied that as far as I knew it, the policy was to have the Church accept its responsibility in the matter and give the wives and children whatever recognition could be given them by their religion. The Church was guilty before God and man of having encouraged the awful condition. It was unspeakably cowardly and unfair for the Church leaders to put the whole burden of suffering on the helpless women and children; and, moreover, this course was a justification to polygamists in deserting their wives, on the ground that the Church had never sanctioned the relation. This Church leader, himself a new polygamist, answered miserably: "The Church will not let itself be put in such a light before the country. That would be to admit that it has been responsible all the time." I asked: "Has the Church not been responsible?" He replied--equivocating--: "Well, not the Church. The Church has never taken a vote on it." "That," I said, "answers why you have never got redress and never will get it because you are all liars, from top to bottom. You know you would never have entered the polygamous relation--nor could you have induced your wife to enter it--except with full knowledge that the Church did authorize it. The Church is one man, and you know it. The whole theory of your theology collapses if you deny that." He shook his head blankly. "I don't know what is to become of us. I don't see any way out." I could only advise him that he should join with other new polygamists in demanding that the Church authorities make all possible reparation to the women and children who were being crushed under the penalties of the Church's crime. But I knew that such advice was vain. He could not make such a demand, any more than any other slave could demand his freedom. And if the non-polygamists demanded it, the Prophets would deny that polygamy was being practiced. The children could not be legitimized--for the Church cannot obtain legitimizing statutes without avowing its responsibility for the need of them; and the Gentiles can not pass such statutes without encouraging the continuance of polygamy by removing the social penalty against it. So the burden of all this guilt, this shame, this deception, falls upon the unfortunate plural wife and her innocent offspring. She is bound by the most sacred obligations never to reveal the name of the officiating priest--even if she knew it--nor to disclose the circumstances of the ceremony. She has justified her degradation by the assumption that God has commanded it; that her husband has received a revelation authorizing him to take her into his household; that her children will be legitimate in the sight of God, and that eventually the civilized world will come to a joyous acceptance of the practice of polygamy. When the trials of her life afflict her and she finds no relentment in the world's disdain, she sees no avenue of retreat. To break the relation is to imply at once that it was not ordained of God, and to cast a darker ignominy upon her unfortunate children. Her only hope lies in her continued submission to her husband and his Church, even after she has mentally and morally rejected the doctrine that betrayed her. A more pitiably helpless band of self-immolants than these Mormon women has never suffered martyrdom in the history of the world. Heaven help them. There is no help for them on earth. Chapter XVIII. The Prophet of Mammon In an earlier day among the Mormons, the ecclesiastical authorities collected one-tenth of the "annual increase" of the faithful into "the storehouse of the Lord;" and this was practically the entire assessment made by the Church; although, by the same law of tithing, every Mormon was held obliged to consecrate all his earthly possessions to "God's work" on the demand of the Prophet. The common fund was used, then, to promote community enterprises and to relieve the poor. The tithe-payer saw the good result of the administration of the Church's moneys, and was generally satisfied. He was promised eternal happiness if he paid an honest tithe, but he was also given an earthly reward--for the Church admitted him to many opportunities and enterprises from which the niggardly were adroitly excluded. He was spiritually elevated and enlarged by giving for a purpose that he considered worthy--the fulfillment of a commandment of God and the relief of his fellow-creatures--and the community benefited by having a part of its yearly surplus administered for the common good. But by the time the Church had reached its third generation of tithe-payers, the "financial Prophets" had made a change. On the theory that since the Mormons were paying the bulk of the taxes, they should share in the distribution of the public relief funds, the Mormon poor were denied assistance from "the storehouse of the Lord," and were compelled to enter the poorhouses, to seek shelter on the "county farms," or to take charity from their neighbors. The resulting degradation of a sublime principle of human helpfulness is strikingly shown in the fact that in some cases, where the county relief funds are distributed through a Mormon clerk of paupers for out-door relief, the Mormon bishop even collects one-tenth of this money, from the wretched recipients, as their contribution to God Almighty! Nor is the greed of the present hierarchy satisfied with one-tenth of a Mormon's income. Said Joseph F. Smith, at the April Conference of 1899 (according to the Church's official report): "If a farmer raises two thousand bushels of wheat, as the result of his year's labor, how many bushels should he pay for tithing? Well, some go straightway to dickering with the Lord. They will say that they hired a man so and so, and his wages must be taken out; that they had to pay such and such expenses, and this cost and that cost; and they reckon out all their expenses and tithe the balance." To Smith's inspired financial genius this was "dickering with the Lord." He wished to collect ten per cent of the farmer's entire yield--a tithe that would have bankrupted the farmer in three years! Nor is the tithe any longer the only exaction demanded by the Prophet. A score of "donations" have been added. There is the Stake Tabernacle Donation, which is a fund collected from the Mormons of each "Stake" (corresponding usually to a county) for the building of a house in which to hold Stake Conferences. There is the Ward Meeting-House Donation, which is a fund collected from the Mormons of every "ward" for the erection of a local chapel. There is the Fast Day Donation, made up of contributions gathered on the afternoon of the first Sunday of each month, at what is called "a fast meeting," for the support of the local poor; and this is supplemented by the Relief Society Donation, solicited by the members of the Ladies Relief Society, in a house-to-house canvass, from Mormons and Gentiles alike. A Light and Heat Donation is collected by the deacons of the ward, under direction of the bishop, to pay for the lighting and heating of the ward meeting house; a Missionary Donation is collected at a "Missionary benefit entertainment," to help defray the expenses of a member of a ward sent on a mission; and since a missionary must necessarily be an elder, a Quorum Missionary Donation is also taken from his fellow members of the quorum, to assist him. So far as the Church is concerned, he travels "without purse or scrip," by order of "revelation;" but this inhibition does not extend to the use of his own money--if he has any left after paying the other exaction's--nor does it prevent him either from receiving contributions from his impoverished fellows or accepting charity from "the enemies of God's people," whom he labors to redeem. And on these terms about ninety per cent. of the adult male Mormons perform missionary services for the Church. All priesthood quorums have monthly Quorum Dues collected from their members. On one Sunday of each month, called Nickel Sunday, the Sunday School members pay in five cents each for the purchase of new books, etc. On Dime Tuesday, once a month, the members of the Young Men's and the Young Women's Mutual Improvement Associations pay in ten cents each for the purchase of books, etc. On Nickel Friday, once a month, the infant members of the Primary Association pay in five cents each to the association. Religious Class Donations are paid once a month by the Mormon public-school pupils for the support of the week-day religious classes. Amusement Hall Donations are collected from the members of a ward whose bishop finds them able to build a place of amusement. When a temple is to be erected, Temple Donations are collected, continuously, until the work is finished and paid for; and when members of the Church "go through the Temple," they are required to pay another form of Temple Donation in any sum that they can afford. Should a need arise, not provided for by the specific donations given above, a Special Donation is collected to meet it. Yet in the face of all these exaction's of tithes and donations, the ecclesiast still boasts: "We are not like the 'preachers for hire and diviners for money.' We never pass the plate at our sacred services. Our clergy labor, without pay, to give free salvation to a sinful world!" In addition to doing missionary service, paying tithes, and contributing donations, the latter-day Mormon, if he be obedient to the counsel of the Church's anointed financiers, must support the commercial and financial undertakings of the hierarchy. These are officially designated "the Church's institutions" by the authorities; but they are in no way the property of the Church. They are advertised as community enterprises, but they are such only in the sense that the community is commanded by "the voice of God" to sustain them. There is no voice of God to command a distribution of their profits. And they are no longer conducted for the benefit of the community but to exploit it. The good Mormon must purchase his sugar from "the Church's" sugar company (Joseph F. Smith, president), which is controlled by the national sugar trust and charges trust prices. He must buy salt from "the Church's" salt monopoly (Joseph F. Smith, president), which is a part of, and pays dividends to, the national salt trust. He is taught to go for his merchandise to the Zion's Co-operative Mercantile Institution (Joseph F. Smith, president), where even whiskey is sold under the symbol of the All-seeing Eye and the words "Holiness to the Lord" in gilt letters; and Joseph F. Smith, at the April Conference, of 1898 (according to the Church's official report), scolded those "pretendedly pious" Mormons who "were shocked and horrified" to find "liquid poison" sold under these auspices--for, as Smith argued, with characteristic greed, if the Mormon who wanted whiskey could not get it in the Church store, "he would not patronize Z.C.M.I. at all, but would go elsewhere to deal!" The farmers are "counselled" to buy their vehicles from "the Church's" firm, the Consolidated Wagon and Machine Company (Joseph F. Smith, president); to take out their fire insurance with the Church's "Home Fire Insurance Company" (Joseph F. Smith, controller); and to insure their lives with the Church's "Beneficial Life Insurance Company" (Joseph F. Smith, president). The Salt Lake Knitting Company (of which Joseph F. Smith is president) makes, among other things, the sacred knitted garments that are prescribed for every Mormon who takes the "Endowment Oaths," to be worn by him forever after as a shield "against the Adversary;" and these garments bear the label: "Approved by the Presidency. No knitted garment approved which does not bear this label." By which ingenious bit of religious commercialism, the sacred marks on the garments (accepted as a sort of passport to Heaven) have been increased by the sacred Smith trademark that admits the wearer to the Smith Heaven. The Church's banking institutions, of which Joseph F. Smith is president, are recommended as safer than others because the money goes into the hands of "the brethren." Church newspapers must be subscribed for, because all others are "unreliable"--although the Church's Deseret News (Joseph F. Smith, president) is one of the most dishonest, unjust and mendacious organs that ever poisoned the public mind. And so on, through the whole list of business concerns by which the Church authorities are to profit. The Mormons, having learned of old the value of a solid, community support for community enterprises established in the interests of the community, are still kept solidly supporting ecclesiastical enterprises administered for the benefit of the hierarchy or its favorites, at the community's expense! The Utah Light and Railway Company (Joseph F. Smith, president), which was supported by the tithes of the Mormon people, was charging $1.25 per thousand cubic feet for fuel gas and $1.75 for illuminating gas, just before the company was sold to the "Harriman interests." (The Supreme Court of the United States has fixed a rate of 80 cents a thousand as a fair price for gas in New York City.) The Salt Lake Street Railway (operating under a fifty-year franchise, obtained from the City Council by, the power of the Church while Joseph F. Smith was president of the company) charges a five-cent fare, gives but one transfer, allows no half fares for children, and pays the city nothing for the use of its streets. Before the transfer of the Church's sugar stocks to the trust, the sugar factories paid the farmer $4.50 a ton for his beets and sold him sugar for $4.50 a hundred pounds; today beets are bought for $4.50 a ton, and sugar sold at $6.00 a hundred. The price asked for salt in Utah, where it should be "dirt cheap," is the same as everywhere under the salt trust. And so on--through the rest of the list. To maintain this system of sanctified gain Joseph F. Smith invokes all the power of his "divine" authority as "the mouthpiece of the Lord." He protects the sugar trust by preventing the establishment of independent sugar factories (as for example in Sanpete and Sevier counties in 1905), just as he protects the salt trust by preventing the competition of independent salt gardens (as in the case of Smurthwaite and Taylor.) He issues his edict of protection as "the vicegerent of God on Earth" to the Mormons; and he excommunicates and ostracizes, in this world and the next, the Mormon protestant who dares rebel against commercial monopoly. He receives between two and three million dollars a year in tithes, gives no accounting of them, and has no responsibility for them, except to God and his own conscience. He is able to use this sum, in bulk, at any given point, with a weight of financial pressure that would overbalance any other such single power in the community. As "trustee in trust" for the Church, he has the added income from stocks and previous investments; and he has practical control of the wealth of all the leading men of the Church to assist him, if he should call upon them for assistance. He uses his financial dictatorship to support monopoly against the assault of Gentile opposition, and he compels the Gentile to pay tribute as the Mormon does. He backs his financial power with his control of legislation. He can not only prevent the passage of any laws against his favored monopolies, but (as in the case of the smelters) he can reduce independents to submission by threatening them with procured laws to penalize them. He largely controls the "labor troubles" of the State by controlling the obedience of the Mormon laboring men. He can influence judges, officers of the law and all the agents of local government by his power as political "Boss," and the same influence extends, through his representatives at Washington, to the local activities of Federal authority. He can check and govern public opinion among his subjects by announcing "the will of God" to them through the officers of the Church in every department of religious administration. He is, therefore, at once the modern "money king," the absolute political Czar the social despot and the infallible Pope of his "Kingdom!" Just as men fight for the retention of a throne and the maintenance of a dynasty, so he and his courtiers defend his rule and maintain his autocracy with every weapon of absolutism. And just as royalty, while possessed of unlimited wealth, has never lacked mercenaries, press bureaus, and all the sycophantic defenders of a crown, so Smith is able to command an array of service as great as any ever brought to the defense of a social system. This singular and enormous power stands solidly against any movement of domestic reform; and, by its alliance with the national rulers in finance and politics, it is saved from the danger of "foreign" intervention. Like every other such absolutism, it is crushing out the life of its subjects; for, in spite of the industry, the thrift, and the abstemiousness of the Mormon people, they are sinking under the burden of imposed exaction's. Although Utah became a territory in 1853, and had its well-settled towns at that time, and was organized in a compact social body for the upbuilding of its material prosperity before any of the surrounding states had received an organic act as a territory, Utah has now lost its leadership, and the individual initiative and enterprise of the typical Western community have been relatively lost. In this process of degeneration, one of the most promising modern experiments in communism has been frustrated and brought to ruin. In the early nineties, Dr. Josiah Strong, of New York City, viewed the Mormon system with an interested admiration. He saw that by contribution, and co-operation, and arbitration, the energies of the people were conserved and the products of their prosperity more equally distributed than under the conditions of economic war then prevalent elsewhere. He thought he saw in Utah a possible solution of some of the social problems of our civilization. But, a few years ago, he confessed that the Mormon system was no longer worthy of study. It had been destroyed by the greed of its rulers. Community contributions were being used for individual commercialism and the aggrandizement of leaders. The aged and infirm poor, who had contributed through all the working period of their lives, were being thrust into poor houses. The ambition of the earlier Prophets, to make the people great in their community prosperity and happiness, has been lost in the new desire of the head of the Church to exhibit that greatness only in his own person. The Mormon people had become the working slaves of a financial and political and religious autocracy, and Mormonism was no longer anything but a hopeless failure as a social experiment. It is difficult to say how much of this failure was due to the character of the present Prophet, and how much to the national conditions that are threatening the success of democracy in every state of the Union. It would seem that the conditions were ideal for the production of just such a man as Smith, and that Smith was by nature fitted for the greatest growth under just such conditions. He came to power with none of the feeling of responsibility to his people which the earlier leaders showed. He considered that the people lived for him, not that he lived for the people. He regarded the Mormon system as an establishment of his family, to which he had the family right of inheritance; and he waited with a sulky impatience for the deaths of the men who stood between him and the control of his family's Church. It was as if he accepted his predecessors as exercising their powers, during an inter-regnum, by the consent of the Mormon people, but saw himself acceding to the throne by family right and the order of divinity. He had no financial ability; he had no considerable property when he became president of the Church at sixty-three. Nor did he need any such ability. The continuous inflow of money--to be used without accountability to anyone--and the wealth of opportunity offered by the men who wished his aid in exploiting his people, made it unnecessary that he should have any creative financial vision. He needed only to move, with his opportunity, along the line of least resistance which was also, with him, the line of choice. He had, through all his years, shown an obvious envy of any member of the Church whose circumstances were better than his own. It was apparent in his manner that he regarded such success in the community as an encroachment upon the Smith prerogatives. As soon as he came to power, he accepted every opportunity of self-aggrandizement as a new Smith prerogative. And the system of modern capitalism appealed at once to his ambition. By the older method of tithes and conscription's, he could collect only from the devotees of the Church; by the larger exploitation he could levy tribute upon the Gentiles too. And he was aided by the Mormons themselves. They had been brought together, in obedience to "a command of God," in order that the community, by avoiding the sins of the world, might be saved from the plagues that were to descend upon the world because of its injustice. They were a credulous people, ignorant of the sins of modern finance, and prepared by industry and isolation to be exploited. Their previous leaders had observed, as a warning only, the modern aspiration for vast wealth obtained by economic injustice; but that aspiration made an instant appeal to Smith's ambition; and it is the peculiar iniquity of conditions in Utah today that his ambition has betrayed his people to the very evils which they were originally organized to escape. In an earlier time it was the pride of the leader that the community in the large was advancing and the average of conditions improving. Today the leader assumes that as he grows richer the people are prospering and "the revelations of God" being vindicated in practice. He speaks with pride of "our" growth and wealth under "the benign authority of the Almighty" and His "temporal revelations"--because he himself has been enriched by the perversion of these same laws--very much as the "captain of industry" elsewhere boasts of the "prosperity" of the country, because the few are growing so rich at the expense of the many. Along with this strain of commercial greed in Smith, there is an equally strong strain of religious fanaticism that justifies the greed and sanctifies it, to itself. He believes (as Apostle Orson Pratt taught, by authority of the Church): "The Kingdom of God is an order of government established by divine authority. It is the only legal government that can exist in any part of the universe. All other governments are illegal and unauthorized.... Any people attempting to govern themselves by laws of their own making, and by officers of their own appointment, are in direct rebellion against the Kingdom of God." Smith believes that over this Kingdom the Smiths have been, by Divine revelation, ordained to rule. He believes that his authority is the absolute and unquestionable authority of God Himself. He believes that in all the affairs of life he has the same right over his subjects that the Creator has over His creatures. He believes that he has been appointed to use the Mormon people as he in his inspired wisdom sees fit to use them, in order the more firmly to establish God's Kingdom on Earth against the Powers of Evil. He believes that the people of the American Republic, "being governed by laws of their own making and by officers of their own appointment," are in direct rebellion against "his Kingdom of God." He believes that the national government is destined to be broken in pieces by his power; that it has only been preserved from destruction by the concessions recently made by the Federal authorities; and that it can only continue to save itself so long as it shall recognize Smith's ambassadors at Washington--and so allow him to work out its destruction in the fullness of time. But with all this insanity of pretension he has a sort of cowardly shrewdness, acquired in his days of hiding "on the underground." On the witness stand in Washington he denied that he had had any direct communication with God by revelation; and then he returned to Utah and pleaded from the pulpit that on this point he had lied in Washington in order to escape saying what his "inquisitors" had wished him to say in order to "get him into a trap." He preaches in Utah that to deny the doctrine of polygamy is to reject the teaching of Jesus Christ; before the Senate committee he was coward enough to put the blame of his polygamous cohabitation upon his five wives. In Washington he claimed that the Gentiles of Utah condoned polygamous cohabitation and had a liberal sympathy for the Church; but at St. George, Utah, for example (in September, 1904), he was reported by a Church newspaper as saying: "The Gentiles are coming among us to buy our homes and land. We should not sell to them, as they are the enemies of the Kingdom of God." He is that most perfect of all hypocrites--the fanatic who believes that he is lying in the service of the Almighty. In the early spring of 1888, I was in Washington, where measures of proscription were then being prepared against our people; and, early in the morning, as I walked up Massachusetts Avenue, I saw Joseph F. Smith approaching me. For several years he had been "on the underground" under the name of "Joseph Mack"--now in the Hawaiian Islands with one wife; now hidden, with another, among the faithful in some Mormon village; or again with a third, in Washington (which was probably as safe a place as any) presiding secretly over the Church lobby. As he passed me, with his head down, preoccupied, I said: "Good morning, President Smith." He jumped as if I had been a Deputy Marshal with such a sudden start of fear that his silk hat rolled on the pavement and his umbrella dropped from his hand. He drew back from me as if he were about to take to his heels. Then he recognized me, of course, and was quickly reassured; but his embarrassment continued for some time, awkwardly. But a short time ago the President of the United States stood in the Salt Lake Tabernacle (which is "Joseph Mack's" capitol and vatican) and addressed a multitude that had assembled not more to honor the Chief Executive of the nation than to pay their almost idolatrous tribute of devotion to the head of their Church, who was reigning there in the pulpit with President Taft. "Joseph Mack" no longer fears Deputy Marshals--he appoints them; and the present United States Marshal of Utah would refuse to serve a paper under the direction of the entire power of the United States government if "Joseph Mack" forbade the service. He no longer fears the proscriptions of legislators at Washington; they come to him, through the leaders of their parties, and arrange with him for the support of the trans-Mississippi states in which the influence of his Church control is determinative. He no longer hides his wives, at the ends of the earth, and visits them by stealth; they occupy a row of houses along one of the principal streets of Salt Lake City, and the pilgrim and the tourist alike admire his magnificence as they go by. He is still a law-breaker. He stands even more in defiance of the authority of the nation than he did in 1888, and he hates that authority as much as ever. But he is today not only the Prophet of the Church; he is the Prophet of Mammon; and all the powers and principalities of Mammon now give him gloriously: "All Hail!" Chapter XIX. The Subjects of the Kingdom But what of the Mormon people? How can such leaders, directing the Church to purposes that have become so cruel, so selfish, so dangerous and so disloyal--how can they maintain their power over followers who are themselves neither criminal nor degraded? That is a question which has given the pause of doubt to many criticisms of the Mormon communism of our day. That is the consideration which has obtained from the nation the protection of tolerance under which the Prophets flourish. For not only are the Mormon men and women obviously as worthy as any in the United States: there is plainly much of community value in their social life; there is manifestly a great deal of efficiency for human good in their system and in the leadership by which it is directed; and this good is so apparent that it appeals easily to the sympathetic conscience and uninformed mind of the country at large. Let me try, then, to exhibit and to analyze the causes that keep such a virtuous and sturdy people loyally supporting the leadership of men so unworthy of them that if the people were as bad as the ends to which they are being now directed, modern Mormonism would be destroyed by its own evils. In the first place, the average Mormon chief is sincere in his pretensions and self-justified in his aims. Usually, he has been born, in the Church, to a family that sees itself set apart, in holiness, from the rest of humanity, as the direct heirs of the ancient prophets or even as the lineal descendants of Christ. From his earliest age of understanding, he is taught the divine splendor of his birth and impressed with the high duties of his family privilege in being permitted to bear a part in preparing the earth for the second coming of the Savior. He is taught that, though all the world may be saved and nearly all the people of this sphere will in some eternity work out a measure of salvation, he and 143,999 others are to be a band of the elect who shall stand about the Savior, on Mount Zion, in the final day. He is taught that, next to Christ, Joseph Smith, the founder of the faith, has performed the largest mission for the salvation of the world; that in the councils of the Gods, when the Creator measured off the ages of the human race on this earth, to the Savior was apportioned "the meridian of time," and to Joseph Smith, the Prophet, was given the "last dispensation," which is "the fullness of times," in order that the world, having apostatized from the atonement and the redemption, might be saved to heaven by Joseph, "the Choice Seer." He is taught that the disciples of the Mormon Prophet are literally the disciples of Jesus Christ; that the laws of right and wrong are within the direction and subject to the authority of the Prophet, to be changed, enlarged or even revoked by his commandment; that all human laws are equally subject to his will, to be made or unmade at his order; that he can condemn, by his excommunication, any man or any nation to the vengeance of the Almighty here and hereafter; and that he can pronounce a blessing upon the head of any man, or the career of any people, by virtue of which blessing power shall be held in this world righteously and the man elevated to sit at the right hand of God in the world to come. He is taught that the greatest sin which can be committed--next to the denial of Christ--is to raise hand or voice against "the Lord's anointed," the Mormon prophets. And, for morality, he is taught from his infancy, that he must scrupulously practice those special virtues of his cult, industry, thrift, purity (except as in later life he shall be inducted into the practice of the new polygamy) honesty in business, and charity toward his needy fellow-men. Formed in character by this teaching, as a steady inculcation throughout his youth, he comes to manhood strong of body, determined of mind, practicing rigidly and intolerantly his petty virtues of abstinence from the use of tobacco, tea and coffee, proclaiming with fanatical zeal the gospel as it has been proclaimed to him, and self-justified in all that he says or does by the large measure of sincerity in his delusions. And that is, in some degree, the common training of all Mormons. Every Mormon boy attends Sunday School as soon as he is old enough to lisp his song of adoration to Joseph, the Kingly Prophet, and to the Savior with whom Joseph is early associated in his childish mind. At six years of age, he enters the Primary Association; at twelve he is in the Young Men's Mutual Improvement Association; at fourteen or even earlier, he stands in the fast-day meeting and repeats like a creed: "Brethren and Sisters, I feel called upon to say a few words. I am not able to edify you, but I can say that I know this is the Church and Kingdom of God, and I bear my testimony that Joseph Smith was a Prophet and that Brigham Young was his lawful successor, and that the Prophet Joseph F. Smith is heir to all the authority which the Lord has conferred in these days for the salvation of men. And I feel that if I live my religion and do nothing to offend the Holy Spirit I will be saved in the presence of my Father and His Son, Jesus Christ. With these few words I will give way. Praying the Lord to bless each and every one of us is my prayer in the name of Jesus Christ. Amen." At fourteen he becomes a Deacon of the Church. Between that age and twenty, he becomes an Elder. Very soon thereafter he becomes "a Seventy" and perhaps a high priest. He takes upon himself "covenants in holy places." He becomes "a priest unto the Most High God"--frequently before his eighteenth year. Usually before he is twenty he is sent on a mission to proclaim his gospel--the only one he has ever heard in his life--to "an unenlightened nation" and "a wicked world." For, in addition to being taught that the Mormons are the best, most virtuous, most temperate, most industrious, and most God-fearing of all peoples--a thing that is dinned into his ears from the pulpit every Sunday in the year--he has been convinced by equal iteration that the rest of the world is a festering mass of corruption. Often he goes abroad, to some country whose language and customs he must learn and upon the charity of whose toilers he must depend for his maintenance. He goes with an implicit reliance upon God, strong in the small virtues that have been taught him from the time he knelt at his mother's knee. He sees, probably for the first time, the afflictions and the sins among mankind; and he keeps himself unspotted from them, congratulating himself that these grossnesses are unknown to his sheltered home-life and to the religion which he holds as the ideal of his soul. He proclaims his belief that God has spoken from the Heavens, through the Mormon Prophet, in this last day, to restore the gospel of Christ from which the peoples of the earth have wandered. He "bears testimony" to the whole world, and he binds himself to the authority of his Church by proclaiming his belief in it. When he returns home, after years of service, he is called to the stand in the tabernacle to give a report of his work. He finds waiting for him a ready advancement in the offices of the Church, according as he may show himself worthy of advancement or as the power of family or the favor of ecclesiastical authority may obtain it for him. He marries a girl who has had a training almost identical with his own. She, too, has borne her testimony before she reached years of responsibility. She has taken her vows as a priestess at the age when he was dedicating himself a priest. She may even have performed a foreign mission. They have both been promised that they shall become kings and queens in the eternal world. They are bound by their covenants to obey their superior priests. They cannot disregard their Church affiliations without recanting their vows. The only way they can adhere to their covenants with their Almighty Father--the only way they can demonstrate their acceptance of the atoning power of the Redeemer's sacrifice--is by yielding such obedience to the Prophet as they would pay to the Father and the Son if They were on earth in Their proper persons. To deviate from this faithfulness is to be marked as a Judas Iscariot by all the Latter-Day Saints. As soon as the Mormon becomes the head of a family--in addition to all the testimonies and performances which he must give as proof of his continued adherence--he must submit himself and his household to the examination and espionage of the ward teachers, who invade his home at least once a month. They enter absolutely as the proprietors of the house. If the husband is there, they ask him whether he performs his duties in the Church; whether he holds family prayer morning and evening; whether he "keeps the word of wisdom"--that is, does he abstain from the use of alcohol, tobacco, tea and coffee--whether he pays a full tithe and all the prescribed donations to the Church; whether he has any hard feelings against any of his brethren and sisters; and finally, does he devoutly sustain the Prophet as the ruler of God's Kingdom upon earth. These questions, so far as they apply, are put to each member of the family above the age of eight years. Should the husband be away, all the inquiries concerning him are made of the wife. If both parents are absent, the questions concerning them are put to their children! This one branch of the ecclesiastical service is sufficient of itself to mark the Mormon Church as the most perfectly disciplined institution among mankind. The teachers' quorum in any neighborhood consists of some tried elders, usually of considerable ability and experience. With these are associated numerous young men, many of them returned missionaries. The fact that they have countless other duties in the Church and many other and weightier responsibilities, is not permitted to excuse them from performing strictly this important labor. Perhaps a dozen or twenty families are assigned to a couple of teachers. They are required to visit each of these families once every month. And if they discover any lapse of fidelity, they report at once to the Bishop. No one who has not seen them on their rounds will believe with what an air of divinely privileged authority they enter a home and force its secrets of conscience--with what an imposing and arrogant zeal--with what a calm assumption of spiritual over-lordship and inquisitorial right. Some few years ago after my public criticisms of Joseph F. Smith had been followed by my excommunication, two teachers, on their monthly rounds, came to my home in the evening and made their way calmly to the library where I was sitting with some members of my family. I had just returned from a long absence abroad, and the visit was an untimely intrusion at its best; but we observed the obligations of hospitality with what courtesy we could, and merely evaded the familiar questions which they began to put to us. Finally, the elder of the two teachers, a man of some local prominence in the Church, undertook to "bear testimony" to the wickedness of anyone who opposed the divine rule of Joseph F. Smith; and when I cut him short with a request that he leave the house, he was as shocked and surprised as if he had been Milton's Archangel Michael, after "the fall," and I, a defiant Adam, showing him the door. In addition to the visitations of the ward teachers, some members of the Ladies Relief Society call upon every family usually once a month, not only to gather donations for the poor, but to have a little quiet talk with the wife and mother of the household. These women of the Relief Society are genuine "Sisters of Charity." In most cases they have themselves plenty of household cares, yet they give much of their time to visiting the sick, supplying the wants of the needy or ministering to the miseries of the afflicted; and if it were not for them and their noblework, the Mormon poor would fare ill in these days of Mormon Church grandeur. Outside of their monthly visitations, they have definite preaching to do. At the meetings of their organization, they "bear testimony" that Joseph was a Prophet--and so on. They have the quarterly stake conferences to attend. Their traveling missionaries go from Salt Lake to the four quarters of the globe to institute and maintain the discipline of the organization and to teach the methods of its practical work in Nursing Schools, mother's classes and the like. They make up one of the noblest bodies of women associated with any social movement of humanity. And in their zeal and submissiveness they are so innocently meek and "biddable" that they can listen with reverence to young Hyrum Smith publicly lecturing the grandmothers of the order for occasionally partaking of a cup of thin tea. Under such a system of teaching, discipline and espionage, how can the average Mormon man or woman develop any independence of thought or action? At what time of life can he assert himself? Before he has attained the age of reason he has declared his faith in public. If he shall then, in his teens, express any doubt, the priests are ready for him. "You have borne your testimony many times in the Church," they say sternly. "Were you lying then, or have you lost the Spirit of God through your transgressions?" If he reveals any doubt to the ward teachers, they will overwhelm him with argument, and either absolutely reconvert him or silence him with authority. The pressure of family love and pride will be brought to bear upon him. The ecclesiastical authorities will move against him. He knows that every one of his relatives will be humiliated by his unfaithfulness. His "sin" will become known to the whole community, and he will be looked at askance by his friends and his companions. After he has taken his vows as a priest, how shall he dare to violate them? He knows that if he loses his faith on a mission--in other words, if he dares to make any inquiry into the authenticity of the mission which he is performing--he becomes a deserter from God in the very ranks of battle. He knows that he will be held forever in dishonor among his people; that he will be looked upon as one worse than dead; that he will ruin his own life and despoil his parents of all their eternal comfort and their hope in him. While I was editing the Salt Lake Tribune, a son of one of the famous apostles came to me with some anxious inquiries, and said: "Frank, I have been working in the Church and teaching this gospel so assiduously for nearly forty years that I have never had time to find out whether it's true or not!" If the Mormon, in his later years of manhood, dares to doubt, he must either reveal his disloyalty to the ward teachers or continue to deny it, from month to month, and remain a supine servant of authority. If he reveals it, he knows that the news of his defection will permeate the entire circle with which he is associated in politics, in business and in religion. If his superstition does not hold him, his worldly prudence will. He knows that all the aid of the community will be withdrawn from him; every voice that has expressed affection for him will speak in hate; every hand that has clasped his in friendship will be turned against him. And into this very prudence there enters something of a moral warning. For he has seen how many a man, deprived of the association and fraternity of the Church, feeling himself shunned in a lonely ostracism, has not been strong enough to endure in rectitude and has fallen into dissipation. Every instance of the sort is rehearsed by the faithful, with many exultant expressions of mourning, in the hearing of the doubter. And finally, it is the prediction of the priests that no apostate can prosper; and though the Mormon people are charitable and do not intend to be unjust, they inevitably tend to fulfill the prophecy and devote the apostate to material destruction. The great doctrine of the Mormon faith is obedience; the one proof of grace is conformity. So long as a man pays a full tithe, contributes all the required donations, and yields unquestioningly to the orders of the priests, he may even depart in a moral sense from any other of the Church's laws and find himself excused. But any questioning of the rulership of the Prophets--the rightfulness of their authority or the justice of its exercise is apostasy, is a denial of the faith, is a sin against the Holy Ghost. The man who obeys in all things is promised that he shall come forth in the morning of the first resurrection; the man who disobeys, and by his disobedience apostatizes, is condemned to work out, through an eternity of suffering, his offense against the Holy Spirit. At the first sign of defection--almost inevitably discovered in its incipiency--the rebel is either disciplined into submission or at once pushed over "the battlements of Heaven!" By such perfect means, the leaders, chosen under a pretense of revelation from God, maintain an unassailable sanctity in the eyes of the people, who are themselves priests. These people implicitly believe that the voice of the leader is the voice of God. They follow with a passionate devotion that is made up of a fanatical priestly faith and of a sympathy that sees their Prophets "persecuted" by an ungenerous, impure and vindictive world. We love that for which we suffer; and it has become the inheritance of the Mormons to love the priesthood, for whose protection their parents and grandparents suffered, and under whose oppressions they now suffer themselves. Joseph Smith, the original Prophet, was slain in the Carthage jail; to the Mormon mind this is proof that he was the anointed of God and that he sealed his testimony with his blood, as did the Savior. John Taylor, afterwards President of the Church, was not slain at Carthage, but only wounded; and this to the Mormons is proof that he was of the eternal kindred of the Prophets, because, under God's direction, he gave his blood to their defense. But Willard Richards, a companion of Smith and Taylor, was not even injured at Carthage; and this is accepted as proof that God had charge of his holy ones, and would not permit wicked men to do them harm. When the people left Nauvoo and journeyed through Iowa, some of the citizens of that state would not harbor them; and this is argued as evidence that the Mormon movement was God's work, since the hand of the wicked was against it; but in some localities of Iowa the emigrants were aided, and this also is proof that the Mormon movement was God's work, since the hearts of the people were melted to assist it. When Johnston's army was sent to Utah, it was proof that the Mormon Church was the true Church, hated and persecuted by a wicked nation; when Johnston's army withdrew without a battle, it was a new guarantee of the divinity of the work; and it is even believed among the Mormons that the Civil War was ordained from the heavens, at the sudden command of God, to compel Johnston's withdrawal and save God's people. In the same way the persecutions of "the raid," and the cessation of those persecutions--the early trials of poverty and the present abundance of prosperity--the threat of the Smoot investigation and the abortive conclusion of that exposure--are all argued as proofs of the divinity of a persecuted Church or given as instances of the miraculous "overruling" of God to prosper his chosen people. No matter what occurs, the Prophets, by applying either one of these formulae, can translate the incident into a new proof of grace; and their followers submissively accept the interpretation. On the night of April 18, 1905, Joseph F. Smith and some eight of his sons sat in his official box at the Salt Lake theatre to watch a prize fight that lasted for twenty gory rounds. The Salt Lake Tribune published the fact that the Prophet of God, and vicegerent of Christ, had given the approval of his "holy presence" to this clumsy barbarity. A devout old lady, who had been with the Church since the days of Nauvoo, rebuked us bitterly for publishing such a falsehood about President Smith. "How dare you tell such wicked lies about God's servants?" she scolded. "President Smith wouldn't do such a wicked thing as attend a prize fight. And you know that no man with any sense of decency would take his young sons to look at such a dreadful thing!" Some time later, when the facts in the case had come to her, in her retirement, from her friends, the editor called upon her to quiz her about the incident. She said: "I'm sure I don't see what business it is of the outside world anyhow what President Smith does. He has a right to go to the theatre if he wants to. I don't believe they would have anything but what's good in the Salt Lake theatre. It was built by our people and they own it. And if it wasn't good, President Smith wouldn't have taken his boys there." And this was not merely the absurdity of an old woman. It is the logic of all the faithful. The leaders cannot do wrong--because it is not wrong, if they do it. No criticism of them can be effective. No act of theirs can be proven an error. If they do not do a thing, it was right not to do it; and it would have been a sin if it had been done. But if they do that thing, then it was right to do it; and it would have been a sin if it had not been done. This reliance upon the almighty power and prophetic infallibility of the leaders prevents the Mormon people from truly appreciating the dangers that threaten them. It keeps them ignorant of outside sentiment. It makes them despise even a national hostility. And it has left them without gratitude, too, for a national grace. Before these people can be roused to any independence of responsible thought, it will be necessary to break their trust in the ability of their leaders to make bargains of protection with the world; and then it will still be necessary to force the eyes of their self-complacency to turn from the satisfied contemplation of their own virtues. "You will never be able to reach the conscience of the Mormons," a man who knows them has declared. "I have had my experiences with both leaders and people. If you tell them 'You're ninety-nine-and-one-half per cent. pure gold,' they will ask, surprised and indignant: 'What? Why, what's the matter with the other half per cent?'" Chapter XX Conclusion Of the men who could have written this narrative, some are dead; some are prudent; some are superstitious; and some are personally foresworn. It appeared to me that the welfare of Utah and the common good of the whole United States required the publication of the facts that I have tried to demonstrate. Since there was apparently no one else who felt the duty and also had the information or the wish to write, it seemed my place to undertake it. And I have done it gladly. For when I was subscribing the word of the Mormon chiefs for the fulfillment of our statehood pledges, I engaged my own honor too, and gave bond myself against the very treacheries that I have here recorded. We promised that the Church had forever renounced the doctrine of polygamy and the practice of plural marriage living, by a "revelation from God" promulgated by the supreme Prophet of the Church and accepted by the vote of the whole congregation assembled in conference. We promised the retirement of the Mormon Prophets from the political direction of their followers--the abrogation of the claim that the Mormon Church was the "Kingdom of God" re-established upon earth to supersede all civil government--the abandonment by the Church of any authority to exercise a temporal power in competition with the civil law. We promised to make the teaching and practice of the Church conform to the institutions of a Republic in which all citizens are equal in liberty. We promised that the Church should cease to accumulate property for the support of illegal practices and un-American government. And we made a record in proof of our promises by the anti-polygamy manifesto of 1890 and its public ratification; by the petition for amnesty and the acceptance of amnesty upon conditions; by the provisions of Utah's enabling act and of Utah's state constitution; by the acts of Congress and the judicial decisions restoring escheated Church property; by the proceedings of the Federal courts of Utah in re-opening citizenship to the alien members of the Mormon Church; by the acquiescence of the Gentiles of Utah in the proceedings by which statehood was obtained; and finally, and most indisputably, by the admission of Utah into equal sovereignty in the Union--since that admission would never have been granted, except upon the explicit understanding that the state was to uphold the laws and institutions of the American republic in accordance with our covenants. Of all these promises the Church authorities have kept not one. The doctrine and practice of polygamy have been restored by the Church, and plural marriage living is practiced by the ruler of the kingdom and his favorites with all the show and circumstance of an oriental court. There are now being born in his domains thousands of unfortunate children outside the pale of law and convention, for whom there can be entertained no hope that any statute will ever give them a place within the recognition of civilized society. The Prophet of the Church rules with an absolute political power in Utah, with almost as much authority in Idaho and Wyoming, and with only a little less autocracy in parts of Colorado, Montana, Oregon, Washington, California, Arizona and New Mexico. He names the Representatives and Senators in Congress from his own state, and influences decisively the selection of such "deputies of the people" from many of the surrounding states. Through his ambassadors to the government of the United States, sitting in House and Senate, he chooses the Federal officials for Utah and influences the appointment of those for the neighboring states and territories. He commands the making and unmaking of state law. He holds the courts and the prosecuting officers to a strict accountability. He levies tribute upon the people of Utah and helps to loot the citizens of the whole nation by his alliance with the political and financial Plunderbund at Washington. He has enslaved the subjects of his kingdom absolutely, and he looks to it as the destiny of his Church to destroy all the governments of the world and to substitute for them the theocracy--the "government by God" and administration by oracle--of his successors. And yet, even so, I could not have recorded the incidents of this betrayal as mere matters of current history--and I would never have written them in vindication of myself--if I had not been certain that there is a remedy for the evil conditions in Utah, and that such a narrative as this will help to hasten the remedy and right the wrong. Except for the aggressive aid given by the national administrations to the leaders of the Mormon Church, the people of Utah and the intermountain states would never have permitted the revival of a priestly tyranny in politics. Except for the protection of courts and the enforced silence of politicians and journalists, polygamy could not have been restored in the Mormon Church. Except for the interference of powerful influences at Washington to coerce the Associated Press and affect the newspapers of the country, the Mormon leaders would never have dared to defy the sensibilities of our civilization. Except for the greed of the predatory "Interests" of the nation, the commercial absolutism of the Mormon hierarchy could never have been established. The present conditions in the Mormon kingdom are due to national influences. The remedy for those conditions is the withdrawal of national sympathy and support. Break the power at Washington of Joseph F. Smith, ruler of the Kingdom of God, and every seeker after federal patronage in Utah will desert him. Break his power as a political partner of the Republican party now--and of the Democratic party should it succeed to office--and every ambitious politician in the West will rebel against his throne. Break his power to control the channels of public communication through interested politicians and commercial agencies, and the sentiment of the civilized world will join with the revolt of the "American movement" in Utah to overthrow his tyrannies. Break his connection with the illegal trusts and combines of the United States, and his financial power will cease to be a terror and a menace to the industry and commerce of the intermountain country. The nation owes Utah such a rectification, for the nation has been, in this matter, a chief sinner and a strong encourager of sin. President Theodore Roosevelt, representing the majesty of the Republic, stayed us when we might have won our own liberties in the revolt that was provoked by the election of Senator Apostle Reed Smoot. Misled by political and personal advisers, the President procured delays in the Smoot investigation. He seduced senators from their convictions. He certified the ambassador from the Kingdom of God as a qualified senator of the United States. He gave the hand of fellowship to Joseph, the tyrant of the Kingdom. He rebuked our friends and his own, in their struggle for our freedom, by warning them that they were raising the flag of a religious warfare. He filled the Mormon priests with the belief that they might proceed unrestrainedly to the sacrifice of women and children upon the polygamous altar, to the absolute rule of politics in the intermountain states, and to the commercial exploitation of their community in partnership with the trusts. The one policy that President Taft seems to have accepted unimpaired from his predecessor is this same respect for the power of the Mormon kingdom. In his placid but wholehearted way he has encouraged his co-ordinate ruler, the Mormon Prophet, and extended the Executive license to the support and inevitable increase of these religious tyrannies of the Mormon hierarchs which now the people of Utah, unaided, are wholly unable to combat. And the nation owes such a rectification not only to Utah, but also to itself. The commercial and financial Plunderbund that is now preying upon the whole country is sustained at Washington by the agents of the Mormon Church. The Prophet not only delivers his own subjects up to pillage; he helps to deliver the people of the entire United States. His senators are not representatives of a political party; they are the tools of "the Interests" that are his partners. The shameful conditions in Utah are not isolated and peculiar to that state; they are largely the result of national conditions and they have a national effect. The Prophet of Utah is not a local despot only: he is a national enemy; and the nation must deal with him. I do not ask for a resumption of cruelty, for a return to proscription. I ask only that the nation shall rouse itself to a sense of its responsibility. The Mormon Church has shown its ability to conform to the demands of the republic--even by "revelation from God" if necessary. The leaders of the Church are now defiant in their treasons only because the nation has ceased to reprove and the national administrations have powerfully encouraged. As soon as the Mormon hierarchy discovers that the people of this country, wearied of violated treaties and broken covenants, are about to exclude the political agents of the Prophet from any participation in national affairs, the advisers of his inspiration will quickly persuade him to make a concession to popular wrath. As soon as the "Interests" realize that the burden of shame in Utah is too large to be comfortable on their backs, they will throw it off. The President of the United States will be unable to gain votes by patronizing the crucifiers of women and children. The national administrations will not dare to stand against the efforts of the Gentiles and independent Mormons of Utah to regain their liberty. And Utah, the Islam of the West, will depose its old Sultan and rise free. With this hope--in this conviction--I have written, in all candor, what no reasons of personal advantage or self-justification could have induced me to write. I shall be accused of rancor, of religious antagonism, of political ambition, of egotistical pride. But no man who knows the truth will say sincerely that I have lied. Whatever is attributed as my motive, my veracity in this book will not be successfully impeached. In that confidence, I leave all the attacks that guilt and bigotry can make upon me, to the public to whom they will be addressed. The truth, in its own time, will prevail, in spite of cunning. I am willing to await that time--for myself--and for the Mormon people. The End 
9661	----	MORMON SETTLEMENT IN ARIZONA A RECORD OF PEACEFUL CONQUEST OF THE DESERT BY JAMES H. McCLINTOCK ARIZONA HISTORIAN 1921 [Illustration: THOS. E. CAMPBELL Governor of Arizona] [Illustration: COL. JAS. H. McCLINTOCK Arizona Historian] [Illustration: "EL VADO," THE CROSSING OF THE FATHERS Gateway of the Pioneers Into Arizona] FOREWORD This publication, covering a field of southwestern interest hitherto unworked, has had material assistance from Governor Thos. E. Campbell, himself a student of Arizona history, especially concerned in matters of development. There has been hearty cooperation on the part of the Historian of the Mormon Church, in Salt Lake City, and the immense resources of his office have been offered freely and have been drawn upon often for verification of data, especially covering the earlier periods. There should be personal mention of the late A.H. Lund, Church Historian, and of his assistant, Andrew Jenson, and of Church Librarian A. Wm. Lund, who have responded cheerfully to all queries from the Author. There has been appreciated interest in the work by Heber J. Grant, President of the Church, and by many pioneers and their descendants. The Mormon Church maintains a marvelous record of its Church history and of its membership. The latter record is considered of the largest value, carrying out the study of family genealogy that attaches so closely to the theology of the denomination. During the fall of 1919, Andrew Jenson of the Church Historian's office, started checking and correcting the official data covering Arizona and New Mexico settlements. This involved a trip that included almost every village and district of this State. Mr. Jenson was accompanied by LeRoi C. Snow, Secretary to the Arizona State Historian and a historical student whose heart and faithful effort have been in the work. Many corrections were made and many additions were secured at first hand, from pioneers of the various settlements. At least 2000 letters have had to be written by this office. The data was put into shape and carefully compiled by Mr. Snow, whose service has been of the largest value. As a result, in the office of the Arizona State Historian now is an immense quantity of typewritten matter that covers most fully the personal features of Mormon settlement and development in the Southwest. This has had careful indexing. Accumulation of data was begun the last few months of the lifetime of Thomas E. Farish, who had been State Historian since Arizona's assumption of statehood in 1912. Upon his regretted passing, in October of 1919, the task of compilation and writing and of possible publication dropped upon the shoulders of his successor. The latter has found the task one of most interesting sort and hopes that the resultant book contains matter of value to the student of history who may specialize on the Southwest. By no means has the work been compiled with desire to make it especially acceptable to the people of whom it particularly treats--save insomuch as it shall cover truthfully their migrations and their work of development. With intention, there has been omitted reference to their religious beliefs and to the trials that, in the earlier days, attended the attempted exercise of such beliefs. Naturally, there has had to be condensation of the mass of data collected by this office. Much of biographical interest has had to be omitted. To as large an extent as possible, there has been verification from outside sources. Much of the material presented now is printed for the first time. This notably is true in regard to the settlement of the Muddy, the southern point of Nevada, which in early political times was a part of Arizona Territory and hence comes within this work's purview. There has been inclusion of the march of the Mormon Battalion and of the Californian, New Mexican and Mexican settlements, as affecting the major features of Arizona's agricultural settlement and as contributing to a more concrete grasp of the idea that drove the Mormon pioneers far afield from the relative comfort of their Church centers. JAS. H. McCLINTOCK, Arizona State Historian. Phoenix, Arizona, May 31, 1921. SUMMARY OF SUBJECTS Chapter One WILDERNESS BREAKERS--Mormon Colonization in the West; Pioneers in Agriculture; First Farmers in Many States; The Wilderness Has Been Kept Broken. Chapter Two THE MORMON BATTALION--Soldiers Who Sought No Strife; California Was the Goal; Organization of the Battalion; Cooke Succeeds to the Command; The March Through the Southwest; Capture of the Pueblo of Tucson; Congratulation on Its Achievement; Mapping the Way Through Arizona; Manufactures of the Arizona Indians; Cooke's Story of the March; Tyler's Record of the Expedition; Henry Standage's Personal Journal; California Towns and Soldier Experiences; Christopher Layton's Soldiering; Western Dash of the Kearny Dragoons. Chapter Three THE BATTALION'S MUSTER-OUT--Heading Eastward Toward "Home"; With the Pueblo Detachment; California Comments on the Battalion; Leaders of the Battalion; Passing of the Battalion Membership; A Memorial of Noble Conception; Battalion Men Who Became Arizonans. Chapter Four CALIFORNIA'S MORMON PILGRIMS--The Brooklyn Party at San Francisco; Beginnings of a Great City; Brannan's Hope of Pacific Empire; Present at the Discovery of Gold; Looking Toward Southern California; Forced From the Southland; How Sirrine Saved the Gold. Chapter Five THE STATE OF DESERET--A Vast Intermountain Commonwealth; Boundary Lines Established; Segregation of the Western Territories; Map of State of Deseret. Chapter Six EARLY ROADS AND TRAVELERS--Old Spanish Trail Through Utah; Creation of the Mormon Road; Mormon Settlement at Tubac; A Texan Settlement of the Faith. Chapter Seven MISSIONARY PIONEERING--Hamblin, "Leatherstocking of the Southwest"; Aboriginal Diversions; Encounter with Federal Explorers; The Hopi and the Welsh Legend; Indians Await Their Prophets; Navajo Killing of Geo. A. Smith, Jr.; A Seeking of Baptism for Gain; The First Tour Around the Grand Canyon; A Visit to the Hava-Supai Indians; Experiences with the Redskins; Killing of Whitmore and McIntire. Chapter Eight HAMBLIN AMONG THE INDIANS--Visiting the Paiutes with Powell; A Great Conference with the Navajo; An Official Record of the Council; Navajos to Keep South of the River; Tuba's Visit to the White Men; The Sacred Stone of the Hopi; In the Land of the Navajo; Hamblin's Greatest Experience; The Old Scout's Later Years. Chapter Nine CROSSING THE MIGHTY COLORADO--Early Use of "El Vado de Los Padres"; Ferrying at the Paria Mouth; John D. Lee on the Colorado; Lee's Canyon Residence Was Brief; Crossing the Colorado on the Ice; Crossings Below the Grand Canyon; Settlements North of the Canyon; Arizona's First Telegraph Station; Arizona's Northernmost Village. Chapter Ten ARIZONA'S PIONEER NORTHWEST--History of the Southern Nevada Point; Map of Pah-ute County; Missionaries of the Desert; Diplomatic Dealings with the Redskins; Near Approaches to Indian Warfare; Utilization of the Colorado River; Steamboats on the Shallow Stream; Establishing a River Port. Chapter Eleven IN THE VIRGIN AND MUDDY VALLEYS--First Agriculture in Northern Arizona; Villages of Pioneer Days; Brigham Young Makes Inspection; Nevada Assumes Jurisdiction; The Nevada Point Abandoned; Political Organization Within Arizona; Pah-ute's Political Vicissitudes; Later Settlement in "The Point,"; Salt Mountains of the Virgin; Peaceful Frontier Communities. Chapter Twelve THE UNITED ORDER--Development of a Communal System; Not a General Church Movement; Mormon Cooperative Stores. Chapter Thirteen SPREADING INTO NORTHERN ARIZONA--Failure of the First Expeditions; Missionary Scouts in Northeastern Arizona; Foundation of Four Settlements; Northeastern Arizona Map; Genesis of St. Joseph; Struggling with a Treacherous River; Decline and Fall of Sunset; Village Communal Organization; Hospitality Was of Generous Sort; Brigham City's Varied Industries; Brief Lives of Obed and Taylor. Chapter Fourteen TRAVEL, MISSIONS AND INDUSTRIES--Passing of the Boston Party; At the Naming of Flagstaff; Southern Saints Brought Smallpox; Fort Moroni, at LeRoux Spring; Stockaded Against the Indians; Mormon Dairy and the Mount Trumbull Mill; Where Salt Was Secured; The Mission Post of Moen Copie; Indians Who Knew Whose Ox Was Gored; A Woolen Factory in the Wilds; Lot Smith and His End; Moen Copie Reverts to the Indians; Woodruff and Its Water Troubles; Holbrook Once Was Horsehead Crossing. Chapter Fifteen SETTLEMENT SPREADS SOUTHWARD--Snowflake and Its Naming; Joseph Fish, Historian; Taylor, Second of the Name; Shumway's Historic Founder; Showlow Won in a Game of "Seven-Up"; Mountain Communities; Forest Dale on the Reservation; Tonto Basin's Early Settlement. Chapter Sixteen LITTLE COLORADO SETTLEMENTS--Genesis of St. Johns; Land Purchased by Mormons; Wild Celebration of St. John's Day; Disputes Over Land Titles; Irrigation Difficulties and Disaster; Meager Rations at Concho; Springerville and Eagar; A Land of Beaver and Bear; Altitudinous Agriculture at Alpine; In Western New Mexico; New Mexican Locations. Chapter Seventeen ECONOMIC CONDITIONS--Nature and Man Both Were Difficult; Railroad Work Brought Bread; Burden of a Railroad Land Grant; Little Trouble with Indians; Church Administrative Features. Chapter Eighteen EXTENSION TOWARD MEXICO--Dan W. Jones' Great Exploring Trip; The Pratt-Stewart-Trejo Expedition; Start of the Lehi Community; Plat of Lehi; Transformation Wrought at Camp Utah; Departure of the Merrill Party; Lehi's Later Development. Chapter Nineteen THE PLANTING OF MESA--Transformation of a Desert Plain; Use of a Prehistoric Canal; Moving Upon the Mesa Townsite; An Irrigation Clash That Did Not Come; Mesa's Civic Administration; Foundation of Alma; Highways Into the Mountains; Hayden's Ferry, Latterly Tempe; Organization of the Maricopa Stake; A Great Temple to Rise in Mesa. Chapter Twenty FIRST FAMILIES OF ARIZONA--Pueblo Dwellers of Ancient Times; Map of Prehistoric Canals; Evidences of Well-Developed Culture; Northward Trend of the Ancient People; The Great Reavis Land Grant Fraud. Chapter Twenty-one NEAR THE MEXICAN BORDER--Location on the San Pedro River; Malaria Overcomes a Community; On the Route of the Mormon Battalion; Chronicles of a Quiet Neighborhood; Looking Toward Homes in Mexico; Arizona's First Artesian Well; Development of a Market at Tombstone. Chapter Twenty-two ON THE UPPER GILA--Ancient Dwellers and Military Travelers; Early Days Around Safford; Map of Southeastern Arizona; Mormon Location at Smithville; A Second Party Locates at Graham; Vicissitudes of Pioneering; Gila Community of the Faith; Considering the Lamanites; The Hostile Chiricahuas; Murders by Indian Raiders; Outlawry Along the Gila; A Gray Highway of Danger. Chapter Twenty-three CIVIC AND CHURCH FEATURES--Troublesome River Conditions; Basic Law in a Mormon Community; Layton, Soldier and Pioneer; A New Leader on the Gila; Church Academies of Learning. Chapter Twenty-four MOVEMENT INTO MEXICO--Looking Over the Land; Colonization in Chihuahua; Prosperity in an Alien Land; Abandonment of the Mountain Colonies; Sad Days for the Sonora Colonists; Congressional Inquiry; Repopulation of the Mexican Colonies. Chapter Twenty-five MODERN DEVELOPMENT--Oases Have Grown in the Desert; Prosperity Has Succeeded Privation. BIBLIOGRAPHY PLACE NAMES OF THE SOUTHWEST CHRONOLOGY TRAGEDIES OF THE FRONTIER INDEX MAP OF ARIZONA MORMON SETTLEMENT _THE ILLUSTRATIONS_ "El Vado," Pioneer Gateway into Arizona Mormon Battalion Officers Battalion Members at Gold Discovery in California Battalion Members who Returned to Arizona Battalion Members who Returned to Arizona Battalion Members who Returned to Arizona The Mormon Battalion Monument Old Spanish Pueblo of Tubac Jacob Hamblin, "Apostle to the Lamanites" The Church Presidents Lieutenant Ives' Steamboat on the Colorado in 1858 Ammon M. Tenney, Pioneer Scout of the Southwest Early Missionaries Among the Indians Moen Copie, First Headquarters of Missionaries to the Moquis Pipe Springs or Windsor Castle Moccasin Springs on Road to the Paria In the Kaibab Forest, near the Home of the Shivwits Indians A Fredonia Street Scene Walpi, One of the Hopi (Moqui) Villages Warren M. Johnson's House at Paria Ferry Crossing of the Colorado at the Paria Ferry Brigham Young and Party at Mouth of Virgin in 1870 Baptism of the Tribe of Shivwits Indians Founders of the Colorado River Ferries Crossing the Colorado River at Scanlon's Ferry Crossing the Little Colorado River with Ox Teams Old Fort at Brigham City Woodruff Dam, After One of the Frequent Washouts First Permanent Dam at St. Joseph Colorado Ferry and Ranch at the Mouth of the Paria (G.W. James) Lee Cabin at Moen Avi (Photo by Dr. Geo. Wharton James) Moen Copie Woolen Mill Grand Falls on the Little Colorado Old Fort Moroni with its Stockade Fort Moroni in Later Years Erastus Snow, Who Had Charge of Arizona Colonization Anthony W. Ivins Joseph W. McMurrin Joseph Fish, an Arizona Historian Joseph H. Richards of St. Joseph St. Joseph Pioneers and Historian Andrew Jenson Shumway and the Old Mill on Silver Creek First Mormon School, Church and Bowery at St. Johns David K. Udall and His First Residence at St. Johns St. Johns in 1887 Stake Academy at St. Johns Founders of Northern Arizona Settlements Group of Pioneers Presidents of Five Arizona Stakes Old Academy at Snowflake New Academy at Snowflake The Desolate Road to the Colorado Ferry Leaders of Unsuccessful Expeditions First Party to Southern Arizona and Mexico Second Party to Southern Arizona and Mexico Original Lehi Locators Founders of Mesa Maricopa Stake Presidents Maricopa Delegation at Pinetop Conference The Arizona Temple at Mesa Jonathan Heaton and His Fifteen Sons Northern Arizona Pioneers Teeples House, First in Pima First Schoolhouse at Safford Gila Normal College at Thatcher Gila Valley Pioneers Pioneer Women of the Gila Valley Killed by Indians Killed by Outlaws SPECIAL MAPS State of Deseret Pah-ute County, Showing the Muddy Settlements Northeastern Arizona, Showing Little Colorado Settlements Lehi, Plan of Settlement Ancient Canals of Salt River Valley Southeastern Arizona Arizona Mormon Settlement and Early Roads Chapter One Wilderness Breakers Mormon Colonization In the West The Author would ask earliest appreciation by the reader that this work on "Mormon Settlement in Arizona" has been written by one entirely outside that faith and that, in no way, has it to do with the doctrines of a sect set aside as distinct and peculiar to itself, though it claims fellowship with any denomination that follows the teachings of the Nazarene. The very word "Mormon" in publications of that denomination usually is put within quotation marks, accepted only as a nickname for the preferred and lengthier title of "Church of Jesus Christ of Latter-day Saints." Outside the Church, the word, at least till within a decade or so, has been one that has formed the foundation for much of denunciation. There was somewhat of pathos in the remark to the Author by a high Mormon official, "There never has been middle ground in literature that affected the Mormons--it either has been written against us or for us." From a religious standpoint, this work is on neutral ground. But, from the standpoint of western colonization and consequent benefit to the Nation, the Author trusts the reader will join with him in appreciation of the wonderful work that has been done by these people. It is this field especially that has been covered in this book. Occasionally it will be found that the colonizers have been referred to as "Saints." It is a shortening of the preferred title, showing a lofty moral aspiration, at least. It would be hard to imagine wickedness proceeding from such a designation, though the Church itself assuredly would be the first to disclaim assumption of full saintliness within its great membership. Still, there might be testimony from the writer that he has lived near the Mormons, of Arizona for more than forty years and in that time has found them law-abiding and industrious, generally of sturdy English, Scotch, Scandinavian or Yankee stock wherein such qualities naturally run with the blood. If there be with such people the further influence of a religion that binds in a union of faith and in works of the most practical sort, surely there must be accomplishment of material and important things. Pioneers in Agriculture In general, the Mormon (and the word will be used without quotation marks) always has been agricultural. The Church itself appears to have a foundation idea that its membership shall live by, upon and through the products of the soil. It will be found in this work that Church influence served to turn men from even the gold fields of California to the privations of pioneer Utah. It also will be found that the Church, looking for extension and yet careful of the interests of its membership, directed the expeditions that penetrated every part of the Southwest. There was a pioneer Mormon period in Arizona, that might as well be called the missionary period. Then came the prairie schooners that bore, from Utah, men and women to people and redeem the arid southland valleys. Most of this colonization was in Arizona, where the field was comparatively open. In California there had been religious persecution and in New Mexico the valleys very generally had been occupied for centuries by agricultural Indians and by native peoples speaking an alien tongue. There was extension over into northern Mexico, with consequent travail when impotent governments crumbled. But in Arizona, in the valleys of the Little Colorado, the Salt, the Gila and the San Pedro and of their tributaries and at points where the white man theretofore had failed, if he had reached them at all, the Mormons set their stakes and, with united effort, soon cleared the land, dug ditches and placed dams in unruly streams, all to the end that farms should smile where the desert had reigned. It all needed imagination and vision, something that, very properly, may be called faith. Sometimes there was failure. Occasionally the brethren failed to live in unity. They were human. But, at all times, back of them were the serenity and judgment and resources of the Church and with them went the engendered confidence that all would be well, whatever befell of finite sort. It has been said that faith removes mountains. The faith that came with these pioneers was well backed and carried with it brawn and industry. "Mormon Settlement in Arizona" should not carry the idea that Arizona was settled wholly by Mormons. Before them came the Spaniards, who went north of the Gila only as explorers and missionaries and whose agriculture south of that stream assuredly was not of enduring value. There were trappers, prospectors, miners, cattlemen and farmers long before the wagons from Utah first rolled southward, but the fact that Arizona's agricultural development owes enormously to Mormon effort can be appreciated in considering the establishment and development of the fertile areas of Mesa, Lehi, the Safford-Thatcher-Franklin district, St. David on the San Pedro, and the many settlements of northeastern Arizona, with St. Johns and Snowflake as their headquarters. It is a remarkable fact that Mormon immigrants made even a greater number of agricultural settlements in Arizona than did the numerically preponderating other peoples. However, the explanation is a simple one: The average immigrant, coming without organization, for himself alone, naturally gravitated to the mines--indeed, was brought to the Southwest by the mines. There was little to attract him in the desert plains through which ran intermittent stream flows, and he lacked the vision that showed the desert developed into the oasis. The Mormon, however, came usually from an agricultural environment. Rarely was he a miner. Of later years there has been much community commingling of the Mormon and the non-Mormon. There even has been a second immigration from Utah, usually of people of means. The day has passed for the ox-bowed wagon and for settlements out in the wilderness. There has been left no wilderness in which to work magic through labor. But the Mormon influence still is strong in agricultural Arizona and the high degree of development of many of her localities is based upon the pioneer settlement and work that are dealt with in the succeeding pages. First Farmers in Many States It is a fact little appreciated that the Mormons have been first in agricultural colonization of nearly all the intermountain States of today. This may have been providential, though the western movement of the Church happened in a time of the greatest shifting of population ever known on the continent. It preceded by about a year the discovery of gold in California, and gold, of course, was the lodestone that drew the greatest of west-bound migrations. The Mormons, however, were first. Not drawn by visions of wealth, unless they looked forward to celestial mansions, they sought, particularly, valleys wherein peace and plenty could be secured by labor. Nearly all were farmers and it was from the earth they designed drawing their subsistence and enough wherewith to establish homes. Of course, the greatest of foundations was that at Salt Lake, July 24, 1847, when Brigham Young led his Pioneers down from the canyons and declared the land good. But there were earlier settlements. First of the faith on the western slopes of the continent was the settlement at San Francisco by Mormons from the ship Brooklyn. They landed July 31, 1846, to found the first English speaking community of the Golden State, theretofore Mexican. These Mormons established the farming community of New Helvetia, in the San Joaquin Valley, the same fall, while men from the Mormon Battalion, January 24, 1848, participated in the discovery of gold at Sutter's Fort. Mormons also were pioneers in Southern California, where, in 1851, several hundred families of the faith settled at San Bernardino. The first Anglo-Saxon settlement within the boundaries of the present State of Colorado was at Pueblo, November 15, 1846, by Capt. James Brown and about 150 Mormon men and women who had been sent back from New Mexico, into which they had gone, a part of the Mormon Battalion that marched on to the Pacific Coast. The first American settlement in Nevada was one of Mormons in the Carson Valley, at Genoa, in 1851. In Wyoming, as early as 1854, was a Mormon settlement at Green River, near Fort Bridger, known as Fort Supply. In Idaho, too, preeminence is claimed by virtue of a Mormon settlement at Fort Lemhi, on the Salmon River, in 1855, and at Franklin, in Cache Valley, in 1860. The earliest Spanish settlement of Arizona, within its present political boundaries, was in the Santa Cruz Valley not far from the southern border. There was a large ranch at Calabasas at a very early date, and at that point Custodian Frank Pinkley of the Tumacacori mission ruins lately discovered the remains of a sizable church. A priest had station at San Xavier in 1701. Tubac as a presidio dates from 1752, Tumacacori from 1754 and Tucson from 1776. These, however, were Spanish settlements, missions or presidios. In the north, Prescott was founded in May, 1864, and the Verde Valley was peopled in February, 1865. Earlier still were Fort Mohave, reestablished by soldiers of the California Column in 1863, and Fort Defiance, on the eastern border line, established in 1849. A temporary Mormon settlement at Tubac in 1851, is elsewhere described. But in honorable place in point of seniority are to be noted the Mormon settlements on the Muddy and the Virgin, particularly, in the very northwestern corner of the present Arizona and farther westward in the southern-most point of Nevada, once a part of Arizona. In this northwestern Arizona undoubtedly was the first permanent Anglo-Saxon agricultural settlement in Arizona, that at Beaver Dams, now known as Littlefield, on the Virgin, founded at least as early as the fall of 1864. The Wilderness Has Been Kept Broken Of the permanence and quality of the Mormon pioneering, strong testimony is offered by F. S. Dellenbaugh in his "Breaking the Wilderness:" "It must be acknowledged that the Mormons were wilderness breakers of high quality. They not only broke it, but they kept it broken; and instead of the gin mill and the gambling hell, as corner-stones of their progress and as examples to the natives of the white men's superiority, they planted orchards, gardens, farms, schoolhouses and peaceful homes. There is today no part of the United States where human life is safer than in the land of the Mormons; no place where there is less lawlessness. A people who have accomplished so much that is good, who have endured danger, privation and suffering, who have withstood the obloquy of more powerful sects, have in them much that is commendable; they deserve more than abuse; they deserve admiration." Chapter Two The Mormon Battalion Soldiers Who Sought No Strife The march of the Mormon Battalion to the Pacific sea in 1846-7 created one of the most picturesque features of American history and one without parallel in American military annals. There was incidental creation, through Arizona, of the first southwestern wagon road. Fully as remarkable as its travel was the constitution of the Battalion itself. It was assembled hastily for an emergency that had to do with the seizure of California from Mexico. Save for a few officers detailed from the regular army, not a man had been a soldier, unless in the rude train-bands that held annual muster in that stage of the Nation's progress, however skilled certain members might have been in the handling of hunting arms. Organization was a matter of only a few days before the column had been put into motion toward the west. There was no drill worthy of the name. There was establishment of companies simply as administrative units. Discipline seems to have been very lax indeed, even if there were periods in which severity of undue sort appears to have been made manifest by the superior officers. Still more remarkable, the rank and file glorified in being men of peace, to whom strife was abhorrent. They were recruited from a people who had been driven from a home of prosperity and who at the time were encamped in most temporary fashion, awaiting the word of their leaders to pass on to the promised western Land of Canaan. For a part of the way there went with the Battalion parts of families, surely a very unmilitary proceeding, but most of people, whom they were to join later on the shore of the Great Salt Lake of which they knew so little. They were illy clad and shod, were armed mainly with muskets of type even then obsolete, were given wagon transportation from the odds and ends of a military post equipment and thus were set forth upon their great adventure. Formation of the Mormon Battalion came logically as a part of the determination of the Mormon people to seek a new home in the West, for in 1846 there had come conclusion that no permanent peace could be known in Illinois or in any of the nearby States, owing to religious prejudice. The High Council had made announcement of the intention of the people to move to some good valleys of the Rocky Mountains. President Jesse C. Little of the newly created Eastern States Mission of the Church, was instructed to visit Washington and to secure, if possible, governmental assistance in the western migration. One suggestion was that the Mormons be sent to construct a number of stockade posts along the overland route. But, finally, after President Little had had several conferences with President Polk, there came decision to accept enlistment of a Mormon military command, for dispatch to the Pacific Coast. The final orders cut down the enlistment from a proffered 2000 to 500 individuals. California Was the Goal There should be understanding at the outset that the Mormon Battalion was a part of the volunteer soldiery of the Mexican War. At the time there was a regular army of very small proportions, and that was being held for the descent upon the City of Mexico, via Vera Cruz, under General Scott. General Taylor had volunteers for the greater part of his northern army in Mexico. Doniphan in his expedition into Chihuahua mainly had Missouri volunteers. In California was looming a very serious situation. Only sailors were available to help American settlers in seizing and holding the coast against a very active and exceptionally well-provided and intelligent Mexican, or Spanish-speaking, opposition. Fremont and his "surveying party" hardly had improved the situation in bringing dissension into the American armed forces. General Kearny had been dispatched with all speed from Fort Leavenworth westward, with a small force of dragoons, later narrowly escaping disaster as he approached San Diego. There was necessity for a supporting party for Kearny and for poor vision of troops to enforce an American peace in California. To fill this breach, resort was had to the harassed and homeless Saints. The route was taken along the Santa Fe trail, which then, in 1846, was in use mainly by buffalo hunters and western trading and trapping parties. It was long before the western migration of farm seekers, and the lure of gold yet was distant. There were unsatisfactory conditions of administration and travel, as narrated by historians of the command, mainly enlisted men, naturally with the viewpoint of the private soldier. But it happens that the details agree, in general, and indicate that the trip throughout was one of hardship and of denial. There came the loss of a respected commander and the temporary accession of an impolitic leader. Especially there was complaint over the mistaken zeal of an army surgeon, who insisted upon the administration of calomel and who denied the men resort to their own simple remedies, reinforced by expression of what must have been a very sustaining sort of faith. A more popular, though strict, commander was found in Santa Fe, whence the Battalion was pushed forward again within five days, following Kearny to the Coast. The Rockies were passed through a trackless wilderness, yet on better lines than had been found by Kearny's horsemen. Arizona, as now known, was entered not far from the present city of Douglas. There were fights with wild bulls in the San Pedro valley, there was a bloodless victory in the taking of the ancient pueblo of Tucson, there was travail in the passage of the desert to the Gila and a brief respite in the plenty of the Pima villages before the weary way was taken down the Gila to the Colorado and thence across the sands of the Colorado desert, in California, to the shores of the western ocean. All this was done on foot. The start from Leavenworth was in the heat of summer, August 12, 1846. Two months later Santa Fe was entered, Tucson was passed in December and on January 27, 1847, "was caught the first and a magnificent view of the great ocean; and by rare chance it was so calm that it shone like a great mirror." In detail, the following description of the march, as far as Los Angeles, mainly is from the McClintock History of Arizona. Organization of the Battalion Col. Stephen W. Kearny, commanding the First Dragoon regiment, then stationed at Fort Leavenworth, selected Capt. James Allen of the same regiment to be commander of the new organization, with volunteer rank as lieutenant-colonel. The orders read: "You will have the Mormons distinctly understand that I wish to have them as volunteers for twelve months; that they will be marched to California, receive pay and allowances during the above time, and at its expiration they will be discharged, and allowed to retain as their private property the guns and accouterments furnished them at this post." Captain Allen proceeded at once to Mount Pisgah, a Mormon camp 130 miles east of Council Bluffs, where, on June 26, 1846, he issued a recruiting circular in which was stated: "This gives an opportunity of sending a portion of your young and intelligent men to the ultimate destination of your whole people at the expense of the United States, and this advance party can thus pave the way and look out the land for their brethren to come after them." July 16, 1846, five companies were mustered into the service of the United States at Council Bluffs, Iowa Territory. The company officers had been elected by the recruits, including Captains Jefferson Hunt, Jesse B. Hunter, James Brown and Nelson Higgins. George P. Dykes was appointed adjutant and William McIntyre assistant surgeon. The march westward was started July 20, the route through St. Joseph and Leavenworth, where were found a number of companies of Missouri volunteers. Colonel Allen, who had secured the confidence and affection of his soldiers, had to be left, sick, at Leavenworth, where he died August 23. At Leavenworth full equipment was secured, including flintlock muskets, with a few caplock guns for sharpshooting and hunting. Pay also was drawn, the paymaster expressing surprise over the fact that every man could write his own name, "something that only one in three of the Missouri volunteers could accomplish." August 12 and 14 two divisions of the Battalion left Leavenworth. Cooke Succeeds to the Command The place of Colonel Allen was taken, provisionally, by First Lieut. A. J. Smith of the First Dragoons, who proved unpopular, animus probably starting through his military severity and the desire of the Battalion that Captain Hunt should succeed to the command. The first division arrived at Santa Fe October 9, and was received by Colonel Doniphan, commander of the post, with a salute of 100 guns. Colonel Doniphan was an old friend. He had been a lawyer and militia commander in Clay County, Missouri, when Joseph Smith was tried by court martial at Far West in 1838 and had succeeded in changing a judgment of death passed by the mob. On the contrary, Col. Sterling Price, the brigade commander, was considered an active enemy of the Mormons. At Santa Fe, Capt. P. St. George Cooke, an officer of dragoons, succeeded to the command, as lieutenant-colonel, under appointment of General Kearny, who already had started westward. Capt. James Brown was ordered to take command of a party of about eighty men, together with about two-score women and children, and with them winter at Pueblo, on the headwaters of the Arkansas River. Fifty-five more men were sent to Pueblo from the Rio Grande when found unable to travel. Colonel Cooke made a rather discouraging report on the character of the command. He said: "It was enlisted too much by families; some were too old, some feeble, and some too young; it was embarrassed by too many women; it was undisciplined; it was much worn by travel on foot and marching from Nauvoo, Illinois; clothing was very scant; there was no money to pay them or clothing to issue; their mules were utterly broken down; the quartermaster department was without funds and its credit bad; animals scarce and inferior and deteriorating every hour for lack of forage. So every preparation must be pushed--hurried." The March Through the Southwest After the men had sent their pay checks back to their families, the expedition started from Santa Fe, 448 strong. It had rations for only sixty days. The commander wrote on November 19 that he was determined to take along his wagons, though the mules were nearly broken down at the outset, and added a delicate criticism of Fremont's self-centered character, "The only good mules were taken for the express for Fremont's mail, the General's order requiring the 21 best in, Santa Fe." Colonel Cooke soon proved an officer who would enforce discipline. He had secured an able quartermaster in Lieut. George Stoneman, First Dragoons. Lieutenant Smith took office as acting commissary. Three mounted dragoons were taken along, one a trumpeter. An additional mounted company of New Mexican volunteers, planned at Santa Fe, could not be raised. Before the command got out of the Rio Grande Valley, the condition of the commissary best is to be illustrated by the following extract from verses written by Levi Hancock: "We sometimes now lack for bread, Are less than quarter rations fed, And soon expect, for all of meat, Nought less than broke-down mules to eat." The trip over the Continental Divide was one of hardship, at places tracks for the wagons being made by marching files of men ahead, to tramp down ruts wherein the wheels might run. The command for 48 hours at one time was without water. From the top of the Divide the wagons had to be taken down by hand, with men behind with ropes, the horses driven below. Finally a more level country was reached, December 2, at the old, ruined ranch of San Bernardino, near the south-eastern corner of the present Arizona. The principal interest of the trip, till the Mexican forces at Tucson were encountered, then lay in an attack upon the marching column by a number of wild bulls in the San Pedro Valley. It had been assumed that Cooke would follow down the San Pedro to the Gila, but, on learning that the better and shorter route was by way of Tucson, he determined upon a more southerly course. Capture of the Pueblo of Tucson Tucson was garrisoned by about 200 Mexican soldiers, with two small brass fieldpieces, a concentration of the garrisons of Tubac, Santa Cruz and Fronteras. After some brief parley, the Mexican commander, Captain Comaduron, refusing to surrender, left the village, compelling most of its inhabitants to accompany him. No resistance whatever was made. When the Battalion marched in, the Colonel took pains to assure the populace that all would be treated with kindness. He sent the Mexican commander a courteous letter for the Governor of Sonora, Don Manuel Gandara, who was reported "disgusted and disaffected to the imbecile central government." Little food was found for the men, but several thousand bushels of grain had been left and were drawn upon. On December 17, the day after the arrival of the command, the Colonel and after fifty men "passed up a creek about five miles above Tucson toward a village (San Xavier), where they had seen a large church from the hills they had passed over." The Mexican commander reported that the Americans had taken advantage of him, in that they had entered the town on Sunday, while he and his command and most of the inhabitants were absent at San Xavier, attending mass. The Pima villages were reached four days later. By Cooke the Indians were called "friendly, guileless and singularly innocent and cheerful people." In view of the prosperity of the Pima and Maricopa, Colonel Cooke suggested that this would be a good place for the exiled Saints to locate, and a proposal to this effect was favorably received by the Indians. It is possible that his suggestion had something to do with the colonizing by the Mormons of the upper part of the nearby Salt River Valley in later years. About January I, 1847, to lighten the load of the half-starved mules, a barge was made by placing two wagon bodies on dry cottonwood logs and on this 2500 pounds of provisions and corn were launched on the Gila River. The improvised boat found too many sandbars, and most of its cargo had to be jettisoned, lost in a time when rations had been reduced to a few ounces a day per man. January 9 the Colorado River was reached, and the command and its impedimenta were ferried over on the same raft contrivance that had proven ineffective on the Gila. Colonel Cooke, in his narrative concerning the practicability of the route he had taken, said: "Undoubtedly the fine bottomland of the Colorado, if not of the Gila, will soon be settled; then all difficulty will be removed." The Battalion had still more woe in its passage across the desert of Southern California, where wells often had to be dug for water and where rations were at a minimum, until Warner's ranch was reached, where each man was given five pounds of beef a day, constituting almost the sole article of subsistence. Tyler, the Battalion historian, insists that five pounds is really a small allowance for a healthy laboring man, because "when taken alone it is not nearly equal to mush and milk," and he referred to an issuance to each of Fremont's men of ten pounds per day of fat beef. Congratulation on Its Achievement At the Mission of San Diego, January 30, 1847, the proud Battalion Commander issued the following memorable order: "The Lieutenant-Colonel commanding congratulates the Battalion on their safe arrival on the shore of the Pacific Ocean, and the conclusion of their march of over 2000 miles. "History may be searched in vain for an equal march of infantry. Half of it has been through a wilderness, where nothing but savages and wild beasts are found, or deserts where, for want of water, there is no living creature. There, with almost hopeless labor we have dug wells, which the future traveler will enjoy. Without a guide who had traversed them, we have ventured into trackless tablelands where water was not found for several marches. With crowbar and pick, and ax in hand, we worked our way over mountains, which seemed to defy aught save the wild goat, and hewed a pass through a chasm of living rock more narrow than our wagons. To bring these first wagons to the Pacific, we have preserved the strength of our mules by herding them over large tracts, which you have laboriously guarded without loss. The garrisons of four presidios of Sonora concentrated within the walls of Tucson, gave us no pause. We drove them out with our artillery, but our intercourse with the citizens was unmarked by a single act of injustice. Thus, marching, half-naked and half-fed, and living upon wild animals, we have discovered and made a road of great value to our country. "Arrived at the first settlements of California, after a single day's rest, you cheerfully turned off from the route to this point of promised repose, to enter upon a campaign and meet, as we supposed, the approach of an enemy; and this, too, without even salt to season your sole subsistence of fresh meat. "Lieutenants A. J. Smith and George Stoneman of the First Dragoons have shared and given invaluable aid in all these labors. "Thus, volunteers, you have exhibited some high and essential qualities of veterans. But much remains undone. Soon you will turn your attention to the drill, to system and order, to forms also, which are all necessary to the soldier." Mapping the Way Through Arizona The only map of the route of the Mormon Battalion is one made by Colonel Cooke. Outlined on a map of Arizona, it is printed elsewhere in this work, insofar as it affects this State. The Colonel's map is hardly satisfactory, for only at a few points does he designate locations known today and his topography covers only the district within his vision as he marched. Judging from present information of the lay of the land, it is evident that LeRoux did not guide the Mormon Battalion on the easiest route. Possibly this was due to the fact that it was necessary to find water for each daily camp. The Rio Grande was left at a point 258 miles south of Santa Fe, not far from Mesilla. Thence the journey was generally toward the southwest, over a very rough country nearly all the way to the historic old rancho of San Bernardino, now on the international line about 25 miles east of the present city of Douglas. The rancho had been abandoned long before, because of the depredating Apaches. It was stated by Cooke that before it had been deserted, on it were 80,000 cattle, ranging as far as the Gila to the northward. The hacienda was enclosed by a wall, with two regular bastions, and there was a spring fifteen feet in diameter. The departure from San Bernardino was on December 4, 1846, the day's march to a camp in a pass eight miles to the westward, near a rocky basin of water and beneath a peak which Nature apparently had painted green, yellow and brown. This camp was noted as less than twenty miles from Fronteras, Mexico, and near a Coyotero trail into Mexico. On the 5th was a march of fourteen miles, to a large spring. This must have been almost south of Douglas or Agua Prieta (Blackwater). On the 6th the Battalion cut its way twelve miles through mesquite to a water hole in a fine grove of oak and walnut. It is suggested by Geo. H. Kelly that this was in Anavacachi Pass, twelve miles southwest of Douglas. On December 8 seventeen miles were made northwest, to a dry camp, with a view of the valley of the San Pedro. On the 9th, either ten or sixteen miles, for the narrative is indefinite, the San Pedro was crossed and there was camp six miles lower down on the western side. There is notation that the river was followed for 65 miles, one of the camps being at what was called the Canyon San Pedro, undoubtedly at The Narrows, just above Charleston. December 14 there was a turn westward and at a distance of nine miles was found a direct trail to Tucson. The day's march was twenty miles, probably terminating at about Pantano, in the Cienega Wash, though this is only indicated by the map or description. On the 15th was a twelve-mile march to a dry camp and on the 16th, after a sixteen-mile march, camp was made a half mile west of the pueblo of Tucson. From Tucson to the Pima villages on the Gila River, a distance of about 73 miles, the way was across the desert, practically on the present line of the Southern Pacific railroad. Sixty-two miles were covered in 51 hours. At the Gila there was junction with General Kearny's route. From the Pima villages westward there is mention of a dry "jornada" (journey) of about forty miles, caused by a great bend of the Gila River. Thus is indicated that the route was by way of Estrella Pass, south of the Sierra Estrella, on the present railroad line, and not by the alternative route, just south of and along the river and north of the mountains. Thereafter the marches averaged only ten miles a day, through much sand, as far as the Colorado, which was reached January 8, 1847. The Battalion's route across Arizona at only one point cut a spot of future Mormon settlement. This was in the San Pedro Valley, where the march of a couple of days was through a fertile section that was occupied in 1878 by a community of the faith from Lehi. This community, now known as St. David, is referred to elsewhere, at length. Manufactures of the Arizona Indians Colonel Cooke told that the Maricopas, near the junction of the Gila and the Salt, had piled on their house arbors "cotton in the pod for drying." As he passed in the latter days of the year, it is probable he saw merely the bolls that had been left unopened after frost had come, and that this was not the ordinary method for handling cotton. That considerable cotton was grown is evidenced by the fact that a part of Cooke's company purchased cotton blankets. Historian Tyler states that when he reached Salt Lake the most material feature of his clothing equipment was a Pima blanket, from this proceeding an inference that the Indians made cotton goods of lasting and wearing quality. In the northern part of Arizona, the Hopi also raised cotton and made cloth and blankets, down to the time of the coming of the white man, with his gaudy calicoes that undoubtedly were given prompt preference in the color-loving aboriginal eye. Cooke's Story of the March "The Conquest of New Mexico and California" is the title of an excellent and entertaining volume written in 1878 by Lieut.-Col. P. St. George Cooke, commander of the Battalion. It embraces much concerning the political features found or developed in both Territories and deals somewhat with the Kearny expedition and with the Doniphan campaign into Mexico that moved from Socorro two months after the Battalion started westward from the Rio Grande. Despite his eloquent acknowledgment of good service in the San Diego order, he had little to say in his narrative concerning the personnel of his command. In addition to the estimate of the command printed on a preceding page, he wrote, "The Battalion have never been drilled and though obedient, have little discipline; they exhibit great heedlessness and ignorance and some obstinacy." The ignorance undoubtedly was of military matters, for the men had rather better than the usual schooling of the rough period. At several points his diary gave such details as, "The men arrived completely worn down; they staggered as they marched, as they did yesterday. A great many of the men are wholly without shoes and use every expedient, such as rawhide moccasins and sandals and even wrapping the feet in pieces of woolen and cotton cloth." It is evident that to the Colonel's West Point ideas of discipline the conduct of his command was a source of irritation that eventually was overcome when he found he could depend upon the individuals as well as upon the companies. Several stories are told of his encounters in repartee with his soldiers, in which he did not always have the upper hand, despite his rank. Brusque in manner, he yet had a saving sense of humor that had to be drawn upon to carry off situations that would have been intolerable in his own command of dragoons. Tyler's Record of the Expedition The best of the narratives concerning the march of the Battalion is in a book printed in 1881 by Daniel Tyler, an amplification of a remarkable diary kept by him while a member of the organization. This book has an exceptionally important introduction, written by John Taylor, President of the Mormon Church, detailing at length the circumstances that led to the western migration of his people. He is especially graphic in his description of the riots of the summer of 1844, culminating in the assassination of Prophet Joseph Smith and his brother Hyrum at Carthage, Illinois, on June 27th. Taylor was with the Prophet at the time and was badly wounded. There also is an interesting introductory chapter, written by Col. Thos. L. Kane, not a Mormon, dramatically dwelling upon the circumstances of the exodus from Nauvoo and the later dedication there of the beautiful temple, abandoned immediately thereafter. He wrote also of the Mormon camps that were then working westward, describing the high spirit and even cheerfulness in which the people were accepting exile from a grade of civilization that had made them prefer the wilds. Colonel Kane helped in the organization of the Battalion, in bringing influence to bear upon the President and in carrying to Fort Leavenworth the orders under which the then Colonel Kearny proceeded. Henry Standage's Personal Journal One of the treasures of the Arizona Historian's office is a copy of a journal of about 12,000 words kept by Henry Standage, covering his service as a member of the Mormon Battalion from July 19, 1846, to July 19, 1847. The writer in his later years was a resident of Mesa, his home in Alma Ward. His manuscript descended to his grandsons, Orrin and Clarence Standage. Standage writes from the standpoint of the private soldier, with the soldier's usual little growl over conditions that affect his comfort; yet, throughout the narrative, there is evidence of strong integrity of purpose, of religious feeling and of sturdiness befitting a good soldier. There is pathos in the very start, how he departed from the Camp of Israel, near Council Bluffs, leaving his wife and mother in tears. He had been convinced by T. B. Platt of the necessity of obedience to the call of the President of the United States to enlist in the federal service. The narrative contradicts in no way the more extensive chronicle by Tyler. There is description of troubles that early beset the inexperienced soldiers, who appear to have been illy prepared to withstand the inclemency of the weather. There was sage dissertation concerning the efforts of an army surgeon to use calomel, though the men preferred the exercise of faith. Buffalo was declared the best meat he had ever eaten. On November 1 satisfaction was expressed concerning substitution to the place of Philemon C. Merrill. When the sick were sent to Pueblo, November 10, Standage fervently wrote, "This does in reality make solemn times for us, so many divisions taking place. May the God of Heaven protect us all." [Illustration 1: MORMON BATTALION OFFICERS 1--P. St. George Cooke, Lieut. Col. Commanding 2--Lieut. George P. Dykes, Adjutant, succeeded by 3--Lieut. Philemon C. Merrill, Adjutant] [Illustration 2: BATTALION MEMBERS AT GOLD DISCOVERY Above--Henry W. Bigler, Azariah Smith Below--Wm. J. Johnston, James S. Brown] [Illustration: BATTALION MEMBERS WHO RETURNED TO ARIZONA 1--Sergt. Nathaniel V. Jones 2--Wm. C. McClellan 3--Sanford Porter 4--Lot Smith 5--John Hunt 6--Wilson D. Pace 7--Samuel Lewis 8--Wesley Adair 9--Lieut. James Pace 10--Christopher Layton] San Bernardino, in Sonora, was reached December 2, being found in ruins, "though all around us a pleasant valley with good water and grass." Appreciation was expressed over the flavor of "a kind of root, baked, which the Spaniards called mas kurl" (mescal). Many of the cattle had Spanish brands on their hips, it being explained, "Indians had been so troublesome in times past that the Spaniards had to abandon the towns and vineyards, and cross the Cordillera Mountains, leaving their large flocks of cattle in the valley, thus making plenty of food for the Apalchas." In San Pedro valley were found "good horse feed and fish in abundance (salmon trout), large herds of wild cattle and plenty of antelope and some bear." The San Pedro River was especially noted as having "mill privileges in abundance." Here it was that Lieutenant Stoneman, accidentally shot himself in the hand. Two old deserted towns were passed. Standage tells that the Spanish soldiers had gone from Tucson when the Battalion arrived, but that, "we were kindly treated by the people, who brought flour, meal, tobacco and quinces to the camp for sale, and many of them gave such things to the soldiers. We camped about a half mile from the town. The Colonel suffered no private property to be touched, neither was it in the heart of any man to my knowledge to do so." Considering the strength of the Spanish garrison, Standage was led to exclaim that, "the Lord God of Israel would save his people, inasmuch as he knoweth the causes of our being here in the United States." Possibly it was unfair to say that no one but the Lord knew why the soldiers were there, and Tucson then was not in the United States. The journey to the Gila River was a hard one, but the chronicler was compensated by seeing "the long looked-for country of California," which it was not. The Pimas were found very friendly, bringing food, which they readily exchanged for such things as old shirts. Standage especially was impressed by the eating of a watermelon, for the day was Christmas. January 10, 1847, at the crossing of the Colorado, he was detailed to the gathering of mesquite beans, "a kind of sweet seed that grows on a tree resembling the honey locust, the mules and men being very fond of this. The brethren use this in various ways, some grinding it and mixing it in bread with the flour, others making pudding, while some roast it or eat it raw." "January 27, at 1 o'clock, we came in sight of the ocean, the great Pacific, which was a great sight to some, having never seen any portion of the briny deep before." California Towns and Soldier Experiences At San Diego, which was reached by Standage and a small detachment January 30, provisions were found very scarce, while prices were exorbitant. Sugar cost 50 cents a pound, so the soldier regaled himself with one-quarter of a pound and gathered some mustard greens to eke out his diet. For 26 days he had eaten almost nothing but beef. He purchased a little wheat from the Indians and ground it in a hand mill, to make some cakes, which were a treat. Late in April, at Los Angeles, there was a move to another camping ground, "as the Missouri volunteers (Error, New York volunteers--Author) had threatened to come down upon us. A few days later we were called up at night in order to load and fix bayonets, as Colonel Cooke had sent word that an attack might be expected from Colonel Fremont's men before day. They had been using all possible means to prejudice the Spaniards and Indians against us." Los Angeles made poor impression upon the soldiers in the Battalion. The inhabitants were called "degraded" and it was declared that there were almost as many grog shops and gambling dens as private houses. Reference is made to the roofs of reeds, covered with pitch from tar springs nearby. Incidentally, these tar "springs" in a later century led to development of the oil industry, that now is paramount in much of California, and have been found to contain fossil remains of wonderful sort. The Indians were said "to do all the labor, the Mexicans generally on horseback from morning till night. They are perhaps the greatest horsemen in the known world and very expert with lariat and lasso, but great gamblers." Food assuredly was not dear, for cattle sold for $5 a head. Many cattle were killed merely for hides and tallow and for the making of soap. About the most entertaining section of Standage's journal is that which chronicles his stay in Southern California, possibly because it gave him an opportunity to do something else beside tramping. There is much detail concerning re-enlistment, but there was general inclination to follow the advice of Father Pettegrew, who showed "the necessity of returning to the prophets of the Lord before going any further." Just before the muster-out, the soldiers were given an opportunity to witness a real Spanish bull fight, called "a scene of cruelty, savoring strongly of barbarity and indolence, though General Pico, an old Mexican commander, went into the ring several times on horseback and fought the bulls with a short spear." What with the hostility of the eastern volunteers, the downright enmity of Fremont's company and the alien habits of the Mexican population, the sober-minded members of the Battalion must have been compelled to keep their own society very largely while in the pueblo of Los Angeles, or, to give it its Spanish appellation, "El Pueblo de Nuestra Senora la Reina de los Angeles de Porciuncula." Still, some of them tried to join in the diversions of the people of the country. On one occasion, according to Historian Eldridge, there was something of a quarrel between Captain Hunt and Alcalde Carrillo, who had given offense by observing that the American officer "danced like a bear." The Alcalde apologized very courteously, saying that bears were widely known as dancers, but the breach was not healed. Christopher Layton's Soldiering. Another history of the Battalion especially interesting from an Arizona standpoint, is contained in the life of Christopher Layton, issued in 1911 and written by Layton's daughter, Mrs. Selina Layton Phillips, from data supplied by the Patriarch. The narrative is one of the best at hand in the way of literary preparation, though with frank statement that President Layton himself had all too little education for the accomplishment of such a task. Layton was a private soldier in Company C, under Capt. James Brown. There is nothing of especial novelty in the narrative, nor does there seem anything of prophecy when the Battalion passed through the Valley of the San Pedro in December, 1846, through a district to which Layton was to return, in 1883, as leader of a Mormon colony. Layton was one of the number that remained in California after the discharge of the Battalion, eventually rejoining the Saints, at Salt Lake, by way of his native land, England. In B. H. Roberts' very interesting little work on the Mormon Battalion is told this story of the later patriarch of the Gila settlement: "While Colonel Cooke was overseeing the ferrying of the Battalion across the Colorado River, Christopher Layton rode up to the river on a mule, to let it drink. Colonel Cooke said to him, 'Young man, I want you to ride across the river and carry a message for me to Captain Hunt.' It being natural for the men to obey the Colonel's order, he (Layton) tried to ride into the river, but he had gone but a few steps before his mule was going in all over. So Brother Layton stopped. The Colonel hallooed out, 'Go on, young man; go on, young man.' But Brother Layton, on a moment's reflection, was satisfied that, if he attempted it, both he and his mule would stand a good chance to be drowned. The Colonel himself was satisfied of the same. So Brother Layton turned his mule and rode off, saying, as he came out, 'Colonel, I'll see you in hell before I will drown myself and mule in that river.' The Colonel looked at him a moment, and said to the bystanders, 'What is that man's name?' 'Christopher Layton, sir.' 'Well, he is a saucy fellow.'" That the Mormon Battalion did not always rigidly obey orders is shown in another story detailed by Roberts: "While the Battalion was at Santa Fe, Colonel Cooke ordered Lot Smith to guard a Mexican corral, and, having a company of United States cavalry camped by, he told Lot if the men came to steal the poles to bayonet them. The men came and surrounded the corral, and while Lot was guarding one side, they would hitch to a pole on the other and ride off with it. When the Colonel saw the poles were gone, he asked Lot why he did not obey orders and bayonet the thieves. Lot replied, 'If you expect me to bayonet United States troops for taking a pole on the enemy's ground to make a fire of, you mistake your man.' Lot expected to be punished, and he was placed under guard; but nothing further was done about it." Western Dash of the Kearny Dragoons Of collateral interest is the record of the Kearny expedition. The Colonel, raised to General at Santa Fe, left that point September 25, 1846, with 300 dragoons, under Col. E.V. Sumner. The historians of the party were Lieut. W.H. Emory of the Corps of Topographical Engineers (later in charge of the Boundary Survey) and Capt. A. R. Johnston, the latter killed at San Pascual. Kearny was piloted by the noted Kit Carson, who was turned back as he was traveling eastward with dispatches from Fremont. The Gila route was taken, though there had to be a detour at the box canyon above the mouth of the San Pedro. Emory and Johnston wrote much of the friendly Pima. The former made prophecy, since sustained, concerning the development of the Salt and other river valleys, and the working of great copper deposits noted by him on the Gila, at Mineral Creek. The Colorado was crossed November 24. On December 6 the small command, weary with its march and illy provisioned, was attacked at San Pascual by Gen. Andres Pico. Two days of fighting found the Americans in sad plight, with eighteen killed and thirteen wounded. The enemy had been severely handled, but still barred the way to the nearby seacoast. Guide Kit Carson and Naval Lieutenant E.F. Beale managed to slip through to San Diego, there to summon help. It came to the beleaguered Americans December 10, a party of 180 well-armed sailors and marines, sent by Commodore Stockton, falling upon the rear of the Mexican host, which dispersed. The following day, Kearny entered San Diego, thence proceeding northward to help in the final overthrow of Mexican authority within Alta California. Chapter Three The Battalion's Muster-Out Heading Eastward Toward "Home" Muster-out of the Battalion was at Los Angeles, July 16, 1847, just a year after enlistment, eight days before Brigham Young reached Great Salt Lake. The joyous ceremonial was rather marred by the fact that the muster-out officer was none other than Lieutenant Smith. There was an attempt to keep the entire Battalion in the service, both Kearny and Colonel Mason urging reenlistment. At the same time was an impolitic speech by Colonel Stevenson of the New York Volunteers. He said: "Your patriotism and obedience to your officers have done much toward removing the prejudices of the Government and the community at large, and I am satisfied that another year's service would place you on a level with other communities." This speech hardly helped in inclining the men toward extension of a service in which it was felt all that had been required had been delivered. Stevenson, a politician rather than a soldier, seemed to have a theory that the Mormons were seeking reenlistment of a second battalion or regiment, that California might be peopled by themselves. There was opposition to reenlistment among the elders, especially voiced by "Father" Pettegrew and by members Hyde and Tyler. Even promise that independent command would be given to Captain Hunt did not prove effective. Only one company was formed of men who were willing to remain in California for a while longer. In this new company were Henry G. Boyle, Henry Brizzee, Lot Smith and George Steele, all later residents of Arizona. Most of the soldiers of the Battalion made haste in preparation to rejoin the main body of the people of their faith. Assuredly they had little knowledge of what was happening in the Rocky Mountains. On the 20th of July, four days before the Mormon arrival in the Salt Lake Valley, most of the men had been organized to travel "home" after what Tyler called "both the ancient and the modern Israelitish custom, in companies of hundreds, fifties and tens." The leaders were Andrew Lytle and James Pace, with Sergeants Hyde, Tyler and Reddick N. Allred as captains of fifties. The first intention to travel via Cajon Pass was abandoned, and the companies took the northern route, via Sutter's Fort on the Sacramento River, to follow Fremont's trail across the Sierras. On the Sacramento they received the first news of their brethren since leaving Fort Leavenworth, a year before. They learned that the Saints were settling the Great Salt Lake Valley, and there also was news of the Brannan party at San Francisco. With full assent from the leaders, some of the brethren remained in the vicinity of Sutter's Fort, where work was plenty, and probably half of those who went on across the mountains returned on receipt of advices that came to them at Donner Lake, at the hands of Capt. James Brown, of the Pueblo detachment. The Church authorities instructed all who had insufficient means to remain in California and labor and to bring their earnings with them in the spring. Tyler, with his party, arrived in Salt Lake Valley October 16, to find his relatives living in a fort, which had all rooms opening into an enclosure, with port-holes for defense cut in the outer walls. The new company, with additional enlistment of six months, was placed under Capt. Daniel C. Davis, who had been in command of Company E. The company was marched to San Diego, arriving August 2. A detachment under Lieut. Ruel Barrus garrisoned San Luis Rey. In San Diego the men appeared to have had little military duty. They were allowed to work as mechanics, repaired wagons, did blacksmithing and erected a bakery. They became very popular with the townspeople, who wanted to retain them as permanent residents. It was noted that the Mormons had conquered prejudice and had effected a kind of industrial revolution in languid Alta California. [Illustration: BATTALION MEMBERS WHO RETURNED TO ARIZONA 1--Samuel H. Rogers 6--Hyrum Judd 2--Henry Standage 7--Samuel Thompson 3--Edward Bunker 8--Wm. A. Follett 4--Henry W. Brizzee 9--Schuyler Hulett 5--George Steele 10--David Pulsipher] [Illustration: BATTALION MEMBERS WHO RETURNED TO ARIZONA 1--Rufus C. Allen 2--John Steele 3--Reuben Allred 4--Elzada Ford Allred 5--Wm. B. Maxwell 6--Henry G. Boyle 7--Zadok K. Judd] The enlistment term expired in January, but it was March, 1848, before the men were paid off and discharged. Most of the 78 members of the company went northward, but one party of 22, led by Henry G. Boyle, taking a wagon and 135 mules, started to Salt Lake by way of the Mojave desert, reaching its destination June 5. This would appear to have been a very important journey, the party probably being first with wagons to travel what later became known as the Mormon road. Following the very practical customs of their people, the members of the Battalion picked up in California a large quantity of seeds and grains for replanting in Utah, welcomed in establishing the marvelous agricultural community there developed. Lieut. James Pace brought in the club-head wheat, which proved especially suited to inter-mountain climatic conditions. From Pueblo other members brought the Taos wheat, which also proved valuable. Daniel Tyler brought the California pea. Although the Author has seen little mention of it, the Battalion membership took to Utah much valuable information concerning methods of irrigation, gained at Pueblo, in the Rio Grande Valley and in California. While most of the emigrants were of the farming class, their experience had been wholly in the Mississippi Valley or farther east, where the rains alone were depended upon to furnish the moisture necessary for crops. With the Pueblo Detachment Capt. James Brown would have led his band from Pueblo as soon as the snows had melted in the passes, but held back on receipt of information that the main body of Saints still was on the plains. As it was, he and his charge arrived at Salt Lake, July 29, 1847, five days after the advent of Brigham Young. Brown remained only a few days, setting out early in August for California, there to receive the pay of his command. The main body had been paid off at Los Angeles, July 15. On his westward way, Brown led a small company over the Carson route. In the Sierras, September 6, he met the first returning detachment of Battalion soldiers. To them he delivered letters from the First Presidency telling of the scarcity of food in the Salt Lake Valley. Sam Brannan, leader at San Francisco, had passed, going westward, only the day before, giving a gloomy account of the new home of the Saints. So about half the Battalion men turned back to Sutter's Fort, presumably with Brown. Brown returned from Los Angeles with the pay of his men, money sorely needed. The Pueblo detachment arrived in Salt Lake with about fifty individuals from Mississippi added to the 150 men and women who had been separated from the main body of the Battalion in New Mexico. Forty-six of the Battalion men accompanied President Young when he started back, August 8, for Winter Quarters, on the west side of the Missouri, five miles above Omaha, to help in piloting over the plains the main body of Saints. Captain Brown, according to a Brigham Young manuscript, was absent in California three months and seven days, returning late in November, 1847, bringing back with him the pay due the Pueblo contingent. Several stories were given concerning the amount. One was that it was about $5000, mainly in gold, and another that the amount was $10,000 in Mexican doubloons. The Pueblo detachment had been paid last in Santa Fe in May, 1846. The muster-out rolls were taken by Brown to Paymaster Rich of Colonel Mason's command in California. Pay included July 29, 1847, thirteen days after expiration of the term of enlistment. A part of the money, apparently considered as community property, was used early in 1848 in the purchase of a tract of land, about twenty miles square, at the mouth of Weber Canyon. The sum of $1950, cash, was paid to one Goodyear, who claimed to own a Mexican grant, but who afterward proved to have only a squatter right. The present city of Ogden is on this same tract. California Comments on the Battalion Very generally there has come down evidence that the men of the Battalion were of very decent sort. Colonel Mason, commanding the California military department, in June, 1847, made report to the Adjutant General of the Army: "Of the service of this Battalion, of their patience, subordination and general good conduct you have already heard; and I take great pleasure in adding that as a body of men they have religiously respected the rights and feelings of these conquered people, and not a syllable of complaint has reached my ears of a single insult offered or outrage done by a Mormon volunteer. So high an opinion did I entertain of the Battalion and of their especial fitness for the duties now performed by the garrisons in this country that I made strenuous efforts to engage their services for another year." With reference to the Mormon Battalion, Father Engelhardt, in his "Missions and Missionaries of California," wrote: "It is not likely that these Mormons, independent of United States and military regulations, would have wantonly destroyed any part of the church property or church fixtures during their several months' stay at San Luis Rey. Whatever some of the moral tenets held by them in those days, the Mormons, to all appearances, were a God-fearing body, who ... manifested some respect for the religious convictions and feelings of other men, notably of the Catholics. It is, therefore, highly improbable that they ... raved against ... religious emblems found in the missions of California. On the contrary, they appear to have let everything alone, even made repairs, and minded their own duties to their Creator, in that they practiced their religion openly whithersoever they went...." Leaders of the Battalion Colonel Cooke for a while was in command of the southern half of Alta California, incidentally coming into a part of the row created when Fremont laid claim upon the governorship of the Territory. In this his men were affected to a degree, for Fremont's father-in-law and patron, Senator Benton, was believed one of the bitterest foes of the Mormon people. Cooke resigned as lieutenant-colonel of volunteers, effective May 13, 1847, he thus leaving the Battalion before the date of its discharge. He accompanied General Kearny on an 83-day ride eastward, returning to Fort Leaven worth August 22. With them was Fremont, arrested, charged with mutiny in refusing to acknowledge the authority of Kearny in California. He was found guilty, but a sentence of dismissal from the army was remitted by President Polk. Fremont immediately resigned from the service. Cooke, in 1857-8, led the cavalry of Gen. Albert Sidney Johnston's expedition to Utah and there is a memorandum that, when his regiment marched through the streets of Salt Lake City, the Colonel rode with uncovered head, "out of respect to the brave men of the Mormon Battalion he had commanded in their march to the Pacific." In the Civil War he was a brigadier-general, with brevet of major-general in 1865. Lieut. A. J. Smith, whose disciplinary ideas may have been too severe for a command that started with such small idea of discipline, nevertheless proved a brave and skillful officer. He rose in 1864 to be major-general of volunteers and was brevetted major-general of regulars for distinguished service in command of the Sixteenth army corps, under General Thomas, at the battle of Nashville. Lieut. George Stoneman in 1854 commanded a dragoon escort for Lieut. J. G. Parke, who laid out a railroad route across Arizona, from the Pima villages through Tucson, much on the line of the present Southern Pacific. He was a captain, commanding Fort Brown, Texas, at the outbreak of the Civil War, in which he rose to the rank of major-general of volunteers, with fame in the Virginia campaign as chief of cavalry of the Army of the Potomac, in which he later was a division and corps commander. In 1870 and 1871 he commanded the military department of Arizona, during the time of the Old Fort Grant massacre, and his name is still borne by the Stoneman Grade, above Silver King, a trail built by him to better command the Indian-infested mountains beyond. He was Democratic Governor of California from 1883 to 1887. A son, Geo. J. Stoneman, for years resided in Phoenix. Lieut. Edw. F. Beale, who helped save the Kearny expedition near San Diego was a member of a party that had been sent from San Diego to meet the dragoons. The following March, he and Carson carried dispatches east, taking the Gila route. In August, 1848, again in California, he was made the naval messenger to advise Washington of the discovery of gold in California. In 1857 he made a remarkable survey of the 35th parallel across Arizona, using camels, and he repeated the trip in 1859. The camels had been brought from Syria. They carried three times a mule load and were declared ideal for pioneer transportation uses. But Beale was alone in their praise and the camels eventually were turned loose on the plains. He was minister to Austria in 1878. Both adjutants of the Mormon Battalion later became permanent residents of Arizona. Geo. P. Dykes for years was a resident of Mesa, where he died in 1888, at the age of 83. Philemon C. Merrill, in 1881, was one of the custodians of the Utah stone, sent from Salt Lake, for insertion in the Washington Monument, in Washington. He and his family constituted the larger part of the D.W. Jones party that founded Lehi in March, 1877, and it was he, who, soon thereafter, led in the settlement of St. David in the San Pedro Valley, on the route of the Mormon Battalion march. He died at San Jose, in the Gila Valley, September 15, 1904. Pauline Weaver, the principal guide, was a Frenchman, who had been in the Southwest at least since 1832, when he visited the Pima villages and Casa Grande. In 1862, while trapping, he was one of the discoverers of the La Paz gold diggings. The following year he was with the Peeples party that found gold on Rich Hill, in central Arizona. Thereafter he was an army scout. He died at Camp Verde in 1866. Antoine LeRoux, the other guide named, was with the Whipple expedition across northern Arizona in 1853. His name is borne by LeRoux Springs, northwest of Flagstaff, and by LeRoux Wash, near Holbrook. Passing of the Battalion Membership No member of the Mormon Battalion now is living. The last to pass was Harley Mowrey, private Co. C, who died in his home in Vernal, Utah, October 21, 1920, at the age of 98. He was one of the men sent from New Mexico to Pueblo and who arrived at Salt Lake a few days after the Pioneers. On the way to Salt Lake he married the widow of another Battalion member, Martha Jane Sharp, who survives, as well as seven children, 41 grandchildren, 94 great-grandchildren and thirty of the latest generation. Mowrey and wife were members of the San Bernardino colony. A Memorial of Noble Conception On the Capitol grounds at Salt Lake soon is to arise a noble memorial of the service of the Mormon Battalion. The legislature of Utah has voted toward the purpose $100,000, contingent upon the contribution of a similar sum at large. A State Monument Commission has been created, headed by B.H. Roberts, and this organization has been extended to all parts of Utah, Idaho and Arizona. In the 1921 session of the Arizona Legislature was voted a contribution to the Battalion Monument Fund of $2500 this with expression of State pride in the achievement that meant so much to the Southwest and Pacific Coast. From nineteen designs submitted have been selected the plans of G. P. Riswold. A condensed description of the monument is contained in a report of the Commission: "The base is in triangular form, with concave sides and rounded corners. A bronze figure of a Battalion man is mounted upon the front corner. Flanking him on two sides of the triangle are: cut in high relief, on the left, the scene of the enlistment of the Battalion under the flag of the United States of America; on the right a scene of the march, where the men are assisting in pulling the wagons of their train up and over a precipitous ascent, while still others are ahead, widening a cut to permit the passage of the wagons between the out-jutting rocks. The background is a representation of mountains of the character through which the Battalion and its train passed on its journey to the Pacific. "Just below the peak, in the center and in front of it, is chiseled a beautiful head and upper part of a woman, symbolizing the 'Spirit of the West.' She personifies the impulsive power and motive force that sustained these Battalion men, and led them, as a vanguard of civilization, across the trackless plains and through the difficult defiles and passes of the mountains. The idea of the sculptor in the 'Spirit of the West' is a magnificent conception and should dominate the whole monument. "The bronze figure of the Battalion man is dignified, strong and reverential. He excellently typifies that band of pioneer soldiers which broke a way through the rugged mountains and over trackless wastes. "Hovering over and above him, the beautiful female figure, with an air of solicitous care, guards him in his reverie. Her face stands out in full relief, the hair and diaphanous drapery waft back, mingling with the clouds, while the figure fades into dim outline in the massive peaks and mountains, seeming to pervade the air and the soil with her very soul." Battalion Men Who Became Arizonans Of the Battalion members, 33 are known to have become later residents of Arizona, with addition of one of the women who had accompanied the Battalion to Santa Fe and who had wintered at Pueblo. There is gratification over the fact that it has been found possible to secure photographs of nearly all the 33. Reproduction of these photographs accompanies this chapter. When this work was begun, only about ten Battalion members could be located as having been resident in this State. Some of those who came back to Arizona were notable in their day, for all of them now have made the last march of humanity. Jas. S. Brown, who helped find gold in California, was an early Indian missionary on the Muddy and in northeastern Arizona. Edward Bunker founded Bunkerville, a Virgin River settlement, and later died on the San Pedro, at St. David. Geo. P. Dykes, who was the first adjutant of the Battalion, did service for his Church in 1849 and 1850 in Great Britain and Denmark. Philemon C. Merrill, who succeeded Dykes as adjutant, was one of the most prominent of the pioneers of the San Pedro and Gila valleys. There is special mention, elsewhere, of Christopher Layton. In the same district, at Thatcher, lived and died Lieut. James Pace. Henry Standage was one of the first settlers of Alma Ward, near Mesa. Lot Smith, one of the vanguard in missionary work in northeastern Arizona and a leader in the settlement of the Little Colorado Valley, was slain by one of the Indians to whose service he had dedicated himself. Henry W. Brizzee was a leading pioneer of Mesa. Henry G. Boyle became the first president of the Southern States mission of his church, and was so impressed with the view he had of Arizona, in Battalion days, that, early in 1877, he sent into eastern Arizona a party of Arkansas immigrants. Adair, in southern Navajo County, was named after a Battalion member. A complete list of Arizona Battalion members follows: Wesley Adair, Co. C.--Showlow. Rufus C. Allen, Co. A.--Las Vegas. Reuben W. Allred, Co. A.--Pima. Mrs. Elzada Ford Allred--Accompanied husband. Henry G. Boyle, Co. C.--Pima. Henry W. Brizzee, Co. D.--Mesa. James S. Brown, Co. D.--Moen Copie. Edward Bunker, Co. E.--St. David. George P. Dykes, Co. D.--Mesa. Wm. A. Follett, Co. E.--Near Showlow. Schuyler Hulett, Co. A.--Phoenix. John Hunt--Snowflake--Accompanied his father, Capt. Jefferson Hunt. Marshall (Martial) Hunt, Co. A.--Snowflake. Wm. J. Johnston, Co. C.--Mesa.. Nathaniel V. Jones, Co. D.--Las Vegas. Hyrum Judd, Co. E.--Sunset and Pima. Zadok Judd, Co. E.--Fredonia. Christopher Layton, Co. C.--Thatcher. Samuel Lewis, Co. C.--Thatcher. Wm. B. Maxwell, Co. D.--Springerville. Wm. C. McClellan, Co. E.--Sunset. Philemon C. Merrill, Co. B.--Pima. James Pace, Co. E.--Thatcher. Wilson D. Pace, Co. E.--Thatcher. Sanford Porter, Co. E.--Sunset. Wm. C. Prous (Prows), Co. B.--Mesa. David Pulsipher, Co. C.--Concho. Samuel H. Rogers, Co. B.--Snowflake. Henry Standage, Co. E.--Mesa. George E. Steele, Co. A.--Mesa. John Steele, Co. D.--Moen Copie. Lot Smith, Co. E.--Sunset and Tuba. Samuel Thompson, Co. C.--Mesa. [Illustration: THE MORMON BATTALION MONUMENT Proposed to be erected at a cost of $200,000 on the Utah State Capitol Grounds.] [Illustration: OLD SPANISH TOWN OF TUBAC. Map made 1754. Where a Mormon Colony located in the fall of 1851; 42 miles south of Tucson.] Chapter Four California's Mormon Pilgrims The Brooklyn Party at San Francisco The members of the Mormon Battalion were far from being the first of their faith to tread the golden sands of California. Somehow, in the divine ordering of things mundane, the Mormons generally were very near the van of Anglo-Saxon settlement of the States west of the Rockies. Thus it happened that on July 29, 1846, only three weeks after the American naval occupation of the harbor, there anchored inside the Golden Gate the good ship Brooklyn, that had brought from New York 238 passengers, mainly Saints, the first American contribution of material size to the population of the embarcadero of Yerba Buena, where now is the lower business section of the stately city of San Francisco. The Brooklyn, of 450 tons burden, had sailed from New York February 4, 1846, the date happening to be the same as that on which began the exodus from Nauvoo westward. The voyage was an authorized expedition, counseled by President Brigham Young and his advisers in the early winter. At one time it was expected that thousands would take the water route to the west shore, on their way to the Promised Land. Elder Samuel Brannan was in charge of the first company, which mainly consisted of American farmer folk from the eastern and middle-western States. The ship had been chartered for $1200 a month and port charges. Fare had been set at $50 for all above fourteen years and half-fare for children above five. Addition was made of $25 for provisions. The passengers embraced seventy men, 68 women and about 100 children. There was a freight of farming implements and tools, seeds, a printing press, many school books, etc. The voyage appears to have been even a pleasant one, though with a few notations of sickness, deaths and births and of trials that set a small number of the passengers aside from the Church. Around Cape Horn and as far as the Robinson Crusoe island of Juan Fernandez, off the Chilian coast, the seas were calm. Thereafter were two storms of serious sort, but without phase of disaster to the pilgrims. The next stop was at Honolulu, on the Hawaiian Islands, thence the course being fair for the Golden Gate. When Captain Richardson dropped his anchors in the cove of Yerba Buena it appears to have been the first time that the emigrants appreciated they had arrived at anything save a colony of old Mexico. But when a naval officer boarded the ship and advised the passengers they were in the United States, "there arose a hearty cheer," though Brannan has been quoted as hardly pleased over the sight of the Stars and Stripes. Beginnings of a Great City As written by Augusta Joyce Cocheron, one of the emigrants: "They crowded upon the deck, women and children, questioning husbands and fathers, and studied the picture before them--they would never see it just the same again--as the foggy curtains furled towards the azure ceiling. How it imprinted itself upon their minds! A long sandy beach strewn with hides and skeletons of slaughtered cattle, a few scrubby oaks, farther back low sand hills rising behind each other as a background to a few old shanties that leaned away from the wind, an old adobe barracks, a few donkeys plodding dejectedly along beneath towering bundles of wood, a few loungers stretched lazily upon the beach as though nothing could astonish them; and between the picture and the emigrants still loomed up here and there, at the first sight more distinctly, the black vessels--whaling ships and sloops of war--that was all, and that was Yerba Buena, now San Francisco, the landing place for the pilgrims of faith." In John P. Young's "Journalism in California" is recited: "It is not without significance that the awakening of Yerba Buena did not occur till the advent of the printing press. From the day when Leese built his store in 1836 till the arrival of the Mormon colony on July 31, 1846, the village retained all the peculiarities of a poverty-stricken settlement of the Spanish-American type. From that time forward changes began to occur indicative of advancement and it is impossible to disassociate them from the fact that a part of the Brooklyn's cargo was a press and a font of type, and that the 238 colonists aboard that vessel and others who found their way to the little town, brought with them books--more, one careful writer tells us, than could be found at the time in all the rest of the Territory put together." Brannan and his California Star had a part in the very naming of San Francisco. This occurred January 30, 1847, rather hurried by discovery of the fact that a rival settlement on the upper bay proposed to take the name. So there was formal announcement in the Star that, from that date forward, there would be abandonment of the name Yerba Buena, as local and appertaining only to the cove, and adoption of the name of San Francisco. This announcement was signed by the Alcalde, Lieut. Washington A. Bartlett, who had been detached by Capt. J. B. Montgomery from the man-of-war Portsmouth on September 15, 1846, and who rejoined his ship the following February. One of the Brooklyn's passengers in later years became a leader in the settlement of Mesa, Arizona. He was Geo. W. Sirrine, a millwright, whose history has been preserved by a son, Warren L. Sirrine of Mesa. The elder Sirrine was married on the ship, of which and its voyage he left many interesting tales, one being of a drift to the southward on beating around Cape Horn, till icebergs loomed and the men had to be detailed to the task of beating the rigging with clubs to rid it of ice. When danger threatened there was resort to prayer, but work soon followed as the passengers bore a hand with the crew. Sirrine, who had had police experience in the East, was of large assistance to Brannan in San Francisco, where the rougher element for a time seized control, taking property at will and shooting down all who might disagree with their sway. It was he who arrested Jack Powers, leader of the outlaws, in a meeting that was being addressed by Brannan, and who helped in the provision of evidence under which the naval authorities eliminated over fifty of the desperados, some of them shipping on the war vessels in port. Some of the Mormons still had a part of their passage money unpaid and these promptly proceeded to find employment to satisfy their debt. The pilgrims' loyalty appears to have been of the highest. They had purchased arms in Honolulu and had had some drill on the passage thence. At least on one occasion, they rallied in San Francisco when alarm sounded that hostile Mexicans might attack. According to Eldridge, historian of San Francisco: "The landing of the Mormons more than doubled the population of Yerba Buena. They camped for a time on the beach and the vacant lots, then some went to the Marin forests to work as lumbermen, some were housed in the old Mission buildings and others in Richardson's Casa Grande (big house) on Dupont Street. They were honest and industrious people and all sought work wherever they could find it." Brannan's Hope of Pacific Empire A party of twenty pioneers was sent over to the San Joaquin Valley, to found the settlement of New Hope, or Stanislaus City, on the lower Stanislaus River, but the greater number for a while remained on the bay, making San Francisco, according to Bancroft, "for a time very largely a Mormon town. All bear witness to the orderly and moral conduct of the Saints, both on land and sea. They were honest and industrious citizens, even if clannish and peculiar." There was some complaint against Brannan, charged with working the Church membership for his own personal benefit. New Hope had development that comprised a log house, a sawmill and the cultivation of eighty acres of land. It was abandoned in the fall, after word had been received that the main body of the Saints, traveling overland, would settle in the valley of the Great Salt Lake. Brannan pushed with vigor his idea that the proper location would be in California. He started eastward to present this argument and met the western migration at Green River in July, and unsuccessfully argued with Brigham Young, returning with the vanguard as far as Salt Lake. His return to San Francisco was in September, on his way there being encounter with several parties from the Mormon Battalion, to them Brannan communicating rather gloomy ideas concerning the new site of Zion. It is one of the many remarkable evidences of the strength of the Mormon religious spirit that only 45 adults of the Brooklyn party, with their children, remained in California, even after the discovery of gold. The others made their way across the Sierra Nevadas and the deserts, to join their people in the intermountain valley. A few were cut off from the Church. These included Brannan, who gathered large wealth, but who died, poor, in Mexico, in 1889. There might be speculation over what would have been the fate of the Mormon Church had Brannan's idea prevailed and the tide of the Nauvoo exodus continued to California. Probably the individual pilgrims thereby might have amassed worldly wealth. Possibly there might have been established in the California valleys even richer Mormon settlements than those that now dot the map of the intermountain region. But that such a course would have been relatively disruptive of the basic plans of the leaders there can be no doubt, and it is also without doubt that under a condition of greater material wealth there would have been diminished spiritual interest. Possibly even better was the grasp upon the people shown in Utah at the time of the passage of the California emigrants, in trains of hypnotized groups all crazed by lust for the gold assumed to be in California for the gathering. The Mormons sold them provisions and helped them on their way, yet added few to their numbers. In after years, President Lorenzo Snow, referring to the Brannan effort, stated his belief that it would have been nothing short of disastrous to the Church had the people gone to California before they had become grounded in the faith. They needed just the experiences they had had in the valley of Salt Lake, where home-making was the predominant thought and where wealth later came on a more permanent basis. Present at the Discovery of Gold By a remarkable freak of fortune, about forty of the members of the Mormon Battalion discharged at Los Angeles, were on hand at the time of the discovery of gold in California. Divided into companies, they had made their way northward, expecting to pass the Sierras before the coming of snow. They found work at Sutter's Fort and nearby in the building of a sawmill and a grist-mill and six of them (out of nine employees) actually participated in the historic picking up of chunks of gold from the tailrace they had dug under the direction of J. W. Marshall. Sutter in after years wrote: "The Mormons did not leave my mill unfinished, but they got the gold fever like everybody else." They mined especially on what, to this day, is known as Mormon Island, on the American River, and undoubtedly the wealth they later took across the mountains did much toward laying a substantial foundation for the Zion established in the wilderness. Henry W. Bigler, of the gold discovery party, kept a careful journal of his California experiences, a journal from which Bancroft makes many excerpts. An odd error is in the indexing of the Bancroft volumes on California, Henry W. Bigler being confused with John Bigler. The latter was governor of California in 1852-55. A truckling California legislature unsuccessfully tried to fasten his name upon Lake Tahoe. But the Mormon pioneer turned his back upon the golden sands after only a few months of digging, and later, for years, was connected with the Mormon temple at St. George, Utah. January 24, 1898, four of the six returned to San Francisco, guests of the State of California in its celebration of the fiftieth anniversary of the discovery of gold. They were Henry W. Bigler, Jas. S. Brown, Wm. J. Johnston and Azariah Smith. A group photograph, then taken, is reproduced in this volume. The others of the Mormon gold discoverers, Alexander Stephens and James Barger, had died before that date. Looking Toward Southern California All through the Church administration led by Brigham Young there was evidence of well-defined intention to spread the Church influence southward into Mexico and, possibly tracking back the steps of the Nephites and Lamanites, to work even into South America. There seemed an attraction in the enormous agricultural possibilities of Southern California. The long-headed Church President, figuring the commercial and agricultural advantages that lay in the Southwest, practically paved the way for the connection that since has come by rail with Los Angeles. It naturally resulted that the old Spanish trail that had been traversed by Dominguez and Escalante in 1776 was extended on down the Virgin River toward the southwest and soon became known as the Mormon Road. Over this road there was much travel. It was taken by emigrants bound from the East for California and proved the safest at all seasons of the year. It was used by the Mormons in restocking their herds and in securing supplies and for a while there was belief that the Colorado River could be utilized as a means of connecting steamboat transportation with the wagons that should haul from Callville, 350 miles from Salt Lake. In 1851, nearly four years after the settlement at Salt Lake, President Young made suggestion that a company be organized, of possibly a score of families, to settle below Cajon Pass and cultivate the grape, olive, sugar cane and cotton and to found a station on a proposed Pacific mail route. There was expectation that the settlement later would be a gathering place for the Saints who might come from the islands of the Pacific, and even from Europe. The idea proved immensely popular, the suggestion having come after a typical Salt Lake winter, and the pilgrimage embraced about 500 individuals. President Young, at the time of their leaving, March 24, said he "was sick at the sight of so many Saints running to California, chiefly after the gods of this earth" and he expressed himself unable to address them. Arrival at San Bernardino was in June. The Author has been fortunate in securing personal testimony from a member of this migration, Collins R. Hakes, who later was President of the Maricopa Stake at Mesa, and, later, head of the Bluewater settlement in New Mexico. The hegira was led by Amasa M. Lyman and Chas. C. Rich, prominent Mormon pioneers. A short distance below Cajon Pass, Lyman and Rich in September purchased the Lugo ranch of nine square leagues, including an abandoned mission. They agreed to pay $77,500 in deferred payments, though the total sum rose eventually to $140,000. Even at that, this must be accounted a very reasonable price for nearly thirty square miles of land in the present wonderful valley of San Bernardino. Forced From the Southland With those of the Carson Valley, the California brethren mainly returned to Utah, late in 1857, or early in 1858, at the time of the Johnston invasion. Mr. Hakes gave additional details. On September 11, 1857, occurred the Mountain Meadows massacre in the southwest corner of Utah. This outrage, by a band of outlaws, emphatically discountenanced by the Church authorities and repugnant to Church doctrines, which denounce useless shedding of blood, was promptly charged, on the Pacific and, indeed, all over the Union, as something for which the Mormon organization itself was responsible. So it happened that, in December, 1857, J. Riley Morse, of the colony, rode southward post haste from Sacramento with the news that 200 mountain vigilantes were on their way to run the Mormons out of California. Not wishing to fight and not wishing to subject their families to abuse, about 400 of the San Bernardino settlers, within a few weeks, started for southern Utah, leaving only about twenty families. The news of this departure went to the Californians and they returned to their homes without completing their projected purpose. Many Church and coast references tell of the "recall" of the San Bernardino settlers, but Hakes' story appears ample in furnishing a reason for the departure. Many of these San Bernardino pioneers later came into Arizona. Those who remained prospered, and many of the families still are represented by descendants now in the Californian city. The settlement is believed to have been the first agricultural colony founded by persons of Anglo-Saxon descent in Southern California. How Sirrine Saved the Gold Geo. W. Sirrine, later of Mesa, had an important part in the details of the San Bernardino ranch purchase. Amasa M. Lyman and Chas. C. Rich went to San Francisco for the money needed for the first payment. They selected Sirrine to be their money carrier, entrusting him with $16,000, much of it in gold, the money presumably secured through Brannan. Sirrine took ship southward for San Pedro or Wilmington, carrying a carpenter chest in which the money was concealed in a pair of rubber boots, which he threw on the deck, with apparent carelessness, while his effects were searched by a couple of very rough characters. Delivery of the money was made without further incident of note. Sirrine helped survey the San Bernardino townsite, built a grist mill and operated it, logged at Bear Lake and freighted on the Mormon road. Charles Crismon, a skillful miller, also a central Arizona pioneer, for a while was associated with him. Crismon also built a sawmill in nearby mountains. Sirrine spent his San Bernardino earnings, about $10,000, in attempted development of a seam of coal on Point Loma, near San Diego, sinking a shaft 183 feet deep. He left California in 1858, taking with him to Salt Lake a wagonload of honey. In a biography of Charles Crismon, Jr., is found a claim that the elder Crismon took the first bees to Utah, from San Bernardino, in 1863. This may have added importance in view of the fact that Utah now is known as the Beehive State. Chapter Five The State of Deseret A Vast Intermountain Commonwealth Probably unknown to a majority of Arizonans is the fact that the area of this State once was included within the State of Deseret, the domain the early Mormons laid out for themselves in the western wilds. The State of Deseret was a natural sort of entity, with a governor, with courts, peace officers and a militia. It was a great dream, yet a dream that had being and substance for a material stretch of time. Undoubtedly its conception was with Brigham Young, whose prophetic vision pictured the day when, under Mormon auspices, there would be development of the entire enormous basin of the Colorado River, with seaports on the Pacific. The name was not based upon the word "desert." It is a Book of Mormon designation for "honey bee." This State of Deseret was a strictly Mormon institution, headed by the Church authorities and with the bishops of all the wards ex-officio magistrates. At the same time, there should be understanding that in nowise was it antagonistic to the government of the United States. It was a grand plan, under which there was hope that, with a population at the time of about 15,000, there might be admission of the intermountain region into the union of States. The movement for the new State started with a call issued in 1849, addressed to all citizens of that portion of California lying east of the Sierra Nevada Mountains. There was a convention in March, probably attended by very few outside the Church, despite the broadness of the plan. In the preamble of the constitution adopted there was recitation that Congress had failed to provide any civil government, so necessary for the peace, security and prosperity of society, that "all political power is inherent in the people, and governments instituted for their protection, security and benefit should emanate from the same." Therefore, there was recommendation of a constitution until the Congress should provide other government and admit the new State into the Union. There was expression of gratitude to the Supreme Being for blessings enjoyed and submission to the national government freely was acknowledged. Boundary Lines Established Deseret was to have boundaries as follows: Commencing at the 33d parallel of north latitude, where it crosses the 108th deg. of longitude west of Greenwich; thence running south and west to the boundary of Mexico; thence west to and down the main channel of the Gila River (or the northern line of Mexico), and on the northern boundary of Lower California to the Pacific Ocean; thence along the coast northwesterly to 118 degrees, 30 minutes of west longitude; thence north to where said line intersects the dividing ridge of the Sierra Nevada Mountains; thence north along the summit of the Sierra Nevada Mountains to the dividing range of mountains that separate the waters flowing into the Columbia from the waters running into the Great Basin; thence easterly along the dividing range of mountains that separate said waters flowing into the Columbia River on the north, from the waters flowing into the Great Basin on the south, to the summit of the Wind River chain of mountains; thence southeast and south by the dividing range of mountains that separate the waters flowing into the Gulf of Mexico from the waters flowing into the Gulf of California, to the place of beginning, as set forth in a map drawn by Charles Preuss, and published by order of the Senate of the United States in 1848. This description needs some explanation. The point of beginning, as set forth, was at the headwaters of the Gila River near the Mexican line, which then, and until the Gadsden Purchase in 1854, followed down the Gila River to the Colorado. At that time the boundary between Upper and Lower California had been established to the point below San Diego, which thus became included within the territory claimed. Here, naturally, there was inclusion of practically all Southern California to a point near Santa Barbara. Thence the line ran northward and inland to the summit of the Sierra Nevadas, not far from Mt. Whitney. It followed the Sierra Nevadas to the northwestward, well within the present California line, up into northwestern Nevada, thence eastward through southern Idaho and Wyoming to about South Pass, where the eastern line was taken up southward, along the summit of the Rockies to the point of beginning. So, there was general inclusion of that part of California lying east of the Sierras, of all southern California, all Nevada and Utah, the southern portions of Oregon and Idaho, southwestern Wyoming, western Colorado, not reaching as far as Denver, western New Mexico and all Arizona north of the Gila. There can be no doubt that the region embraced, probably too large for a State under modern conditions, at that time was as logical a division as could have been made, considering the semi-arid climatic conditions, natural boundaries, generally by great mountain ranges, a single watershed, that of the Colorado River, and, in addition to all these, the highway outlet to the Pacific Ocean, to the southwest, through a country where the mountains broke away, along the course of the Colorado, even then demonstrated the most feasible route from Great Salt Lake City to the ocean. Segregation of the Western Territories At no time was there more than assumption by this central Salt Lake government of authority over any part of the area of the State of Deseret, save within the central Utah district, where the settlers, less than two years established, were striving to carve out homes in what was to be the nucleus of this commonwealth of wondrous proportions. There was nothing very unusual about the constitution. It was along the ordinary line of such documents, though the justices of the Supreme Court at first were chosen by the Legislature. Brigham Young was the first Governor, Willard Richards was Secretary and Heber C. Kimball Chief Justice. [Illustration: OUTLINE OF THE STATE OF DESERET] The first Legislature met July 2, 1849, at Great Salt Lake City and supported an application to Congress for the organization of a territorial government. The boundaries of the Territory of Deseret were somewhat changed from the original. The northern line was to be the southern line of Oregon and to the east there was to be inclusion of most of the present State of Colorado. Another memorial, soon thereafter, asked admission as a full State and still another plan, later proposed, was that Deseret and California be admitted as a single State, with power to separate thereafter. This suggestion was not well received in California and had short life. September 9, 1850, President Millard Fillmore signed a bill creating the Territory of Utah, to be bounded on the west by California, on the north by Oregon, on the east by the summit of the Rocky Mountains and on the south by the 37th parallel of north latitude. South of this parallel there had been recognition of New Mexico, which included the present Arizona. Thus was denial of the dream of an empire state that should embrace the entire inter-mountain region. Chapter Six _Early Roads and Travelers_ Old Spanish Trail Through Utah There can be little more than speculation concerning the extent of the use of the old Spanish Trail, through southern Utah, by the Spaniards. It is known, however, that considerable travel passed over it between Santa Fe and the California missions and settlements. In winter there was the disadvantage of snow in the Rockies and in summer were the aridity and heat of the Mohave desert. In Utah was danger from the Utes and farther westward from the Paiutes, but expeditions went well armed and exercised incessant watchfulness. The much more direct route across Arizona on the 35th parallel was used by few Spaniards, though assuredly easier than that northward around the Canyon of the Colorado River. This direct route was traversed in 1598 by Juan de Onate, New Mexico's first Spanish governor, and, in 1776, Father Garces went from the Colorado eastward to the Hopi villages. There was travel over what became known as the "Road of the Bishop" from Santa Fe to the Zuni and Hopi towns, but not beyond. Possibly the preference for the San Juan-Virgin route lay in the fact that it had practicable river fords. This old Spanish Trail from Santa Fe to Los Angeles, undoubtedly was over a succession of aboriginal highways. The first Europeans to follow it were the Franciscan friars Escalante and Dominguez, in 1776. They took a route running northwest from Taos, New Mexico, through the San Juan country into Utah as far as Utah Lake, not reaching Great Salt Lake, and thence to the southwest through the Sevier Valley to the upper waters of the Virgin hoping to work through to California. They had an intelligent idea concerning the extent of the Grand Canyon of the Colorado and knew there could be no crossing for several hundred miles. After traveling down the Santa Clara and Virgin to about where the Arizona line now is, they turned eastward again, probably because of lack of supplies and fear of the desert. Their travel eastward was not far from the 37th parallel on either side and their Indian guides finally led them, by way of the mouth of the Paria, to the Ute ford of the Colorado, now known as the Crossing of the Fathers. Thence, crossing the river November 8, 1776, they made their way to the Hopi villages and back to the Rio Grande, finishing one of the most notable exploring trips ever known in the west. It is interesting to consider how, nearly a century later, the "Pathfinder," John C. Fremont, thought himself on a new line of discovery when he took much the same road westward through the passes of the Rockies. This Spanish Trail is outlined on a fur-trade map in the Bancroft Library, covering the period from 1807 to 1843. No road is marked across the present area of Arizona. The Spanish Trail seems to have been considered as the western extension of the Santa Fe Trail. The famous old traveler, Jedediah Smith, in 1826 and 1827, journeyed by the Sevier and Virgin River route to the Colorado River, though he appears to have made his own way, paralleling the aboriginal highway. In August of 1827, a number of his party were killed by Mohave Indians on the Colorado River. Creation of the Mormon Road The discovery of gold in California gave very great added importance to this southern Utah route. When the Washoe passes were closed by snow, California travel by the plains route necessarily was diverted, either around by Oregon or southward through the Virgin River section. The latter route appears to have been safe enough in winter, save for occasional attacks by Indians, who were bent more upon plunder than upon murder. Occasionally, parties sought a shorter cut to the westward and suffered disaster in the sands of the Amargosa desert or of Death Valley. Sometimes such men as Jacob Hamblin were detailed to act as guides, but this seemed to be more needed with respect to dealings with the Indians than to show the road, as the highway was a plain one through to San Bernardino and San Gabriel. Of summers, undoubtedly the travel was much lessened, as the goldseekers chose the much more direct and better-watered routes passing either north or south of Lake Tahoe, by Donner Lake and Emigrant Gap or by the Placerville grade. The western end of the southern Utah-Nevada trail, after the establishment of the San Bernardino colony, soon became known as the Mormon road, a name preserved. Mail service was known over the old Spanish or Mormon Trail, down the Virgin and to Los Angeles, at different times between 1850 and 1861. This service seems to have been as an alternative when the passes of the Sierra Nevadas were closed. The best evidence at hand concerning this route is contained within a claim made by one Chorpending, for compensation from the United States for mules and equipment stolen by Indians in 1854-1856. John Hunt, later of Snowflake, carried mail on the route in 1856 and 1857. There must be assumption that stage stations were maintained on the Muddy and at Vegas. With the Lyman and Rich expedition, in 1851, one of the wagons bore Apostle Parley P. Pratt who, accompanied by Rufus C. Allen, was starting upon a mission to the southwest coast of South America. On May 13, there was note of encampment at "a large spring, usually called Las Vegas," after having traveled 200 miles through worthless desert and between mountains of naked rock. Mormon Settlement at Tubac To Commissioner John R. Bartlett, of the International Boundary Survey, the Author is indebted for a memorandum covering what clearly was the first Mormon settlement within the present confines of Arizona. It was at the old Spanish pueblo of Tubac, in the Santa Cruz valley, about forty miles south of Tucson. Both places then (in July, 1852), still were in Mexico, the time being two years before perfecting the Gadsden Purchase. Tubac, according to the Commissioner, was "a collection of dilapidated buildings and huts, about half tenantless, and an equally ruinous church." He called it "a God-forsaken place," but gave some interesting history. After a century and a half of occupation, usually with a population of about 400, it had been abandoned a year before the Commissioner's arrival, but had been repopulated by possibly 100 individuals. There was irrigation from the Santa Cruz, but of uncertain sort, and it was this very uncertainty that lost to Arizona a community of settlers of industry surely rare in that locality. Bartlett's narrative recites: The preceding fall (of 1851), after the place has been again occupied, a party of Mormons, in passing through on their way to California, was induced to stop there by the representations of the Mexican comandante. He offered them lands in the rich valley, where acequias (irrigation ditches) were already dug, if they would remain and cultivate it; assuring them that they would find a ready market for all the corn, wheat and vegetables they could raise, from the troops and from passing emigrants. The offer was so good and the prospects were so flattering that they consented to remain. They, therefore, set to work, plowed and sowed their lands, in which they expended all their means, anticipating an abundant harvest. But the spring and summer came without rain: the river dried up; their fields could not be irrigated; and their labor, time and money was lost. They abandoned the place, and, though reduced to the greatest extremities, succeeded in reaching Santa Isabel in California, where we fell in with them. The Santa Isabel meeting referred to had taken place in the previous May, 1852. Santa Isabel was an old vista of San Diego Mission, about forty miles northeast of San Diego and on the road from that port to Fort Yuma. In the Commissioner's party, eastbound, was the noted scout, Antoine LeRoux, who had been one of the guides of the Mormon Battalion westward, in 1846. Bartlett wrote: "LeRoux had been sent to the settlement at San Bernardino, to purchase a vehicle from newly-arrived Mormon immigrants and to return with it to Santa Isabel. When the wagon came ... it was driven by its owner, named Smithson. After paying him, I invited him to remain with us over night, as he had had a fatiguing day's journey. We were very much amused during the evening in listening to the history of our Mormon friend, who also enlightened us with a lecture on the peculiar doctrines of his sect. He seemed a harmless, though zealous man, ardent in his religious belief and was, I should think, a fair specimen of his fraternity. His people had lately purchased the extensive haciendas and buildings at San Bernardino, covering several miles square, for $70,000, one-half of which amount they had paid in cash. This is one of the richest agricultural districts in the State and is said to have been a great bargain." Bartlett's narrative, while interesting, does not inform concerning the identity of the Mormons at Tubac. Including Smithson, doubtless they were swallowed within the San Bernardino settlement. Just where the Tubac settlers came from is not clear. There seems probability that they were from one of the southern States, started directly for San Bernardino, instead of via Salt Lake, in the same manner that an Arkansas expedition went directly to the Little Colorado settlements in later years. Tubac dates back to about 1752. Possibly not pertinent to the subject of this work, yet valuable, is a map of Tubac, herewith reproduced, drawn about 1760 by Jose de Urrutia. This map lately was found in the British Museum at London by Godfrey Sykes, of the Desert Laboratory at Tucson. From him receipt of a copy is acknowledged, with appreciation. The plat includes the irrigated area below the presidio. A Texan Settlement of the Faith The Commissioner traveled broadly and chronicled much and the Author is indebted to his memoirs for several items of early Mormon settlement in the Southwest. One of the earliest details given by Bartlett concerns his arrival, October 14, 1850, at the village of Zodiac, in the valley of the Piedernales River, near Fredericksburg, about seventy miles northwest of San Antonio, Texas. Zodiac he found a village of 150 souls, headed by Elder Wight, locally known as "Colonel," who acted as host. That the settlement, even in such early times, was typically Mormon, is shown by the following extract from Bartlett's diary: "Everywhere around us in this Zodiacal settlement we saw abundant signs of prosperity. Whatever may be their theological errors, in secular matters they present an example of industry and thrift which the people of the State might advantageously imitate. They have a tract of land which they have cultivated for about three years and which has yielded profitable crops. The well-built houses, perfect fences and tidy dooryards give the place a homelike air such as we had not seen before in Texas. The dinner was a regular old-fashioned New England farmer's meal, comprising an abundance of everything, served with faultless neatness. The entire charge for the dinner for twelve persons and corn for as many animals was $3.... The colonel said he was the first settler in the valley of the Piedernales and for many miles around. In his colony were people of all trades. He told me his crop of corn this year would amount to 7000 bushels, for which he expected to realize $1.25 a bushel." Chapter Seven _MISSIONARY PIONEERING_ Hamblin, "Leatherstocking of the Southwest" In Southern Arizona the first pioneering was done by devoted Franciscans and Jesuits, their chiefest concern the souls of the gentile Indians. In similar wise, the pioneering of northern Arizona had its initiation in a hope of the Mormon Church for conversion of the Indians of the canyons and plains. In neither case was there the desired degree of success, but each period has brought to us many stories of heroism and self-sacrifice on the part of the missionaries. In the days when the American colonists were shaking off the English yoke, our Southwest was having exploration by the martyred Friar Garces. Three-quarters of a century later, the trail that had been taken by the priest to the Hopi villages was used by a Mormon missionary, Jacob Hamblin, sometimes called the "Leatherstocking of the Southwest," more of a trail-blazer than a preacher, a scout of the frontier directly commissioned under authority of his Church, serene in his faith and confident that his footsteps were being guided from on high. The Author has found himself unable to write the history of northernmost Arizona without continual mingling of the name and the personal deeds of Jacob Hamblin. Apparently Hamblin had had no special training for the work he was to do so well. It seemed to "merely happen" that he was in southwestern Utah, as early as 1854, when his Church was looking toward expansion to the southward. Hamblin's first essay into the Arizona country was in the troublous fall and winter of 1857, a year when he and his family were living in the south end of Mountain Meadows, Utah. He happened to be in Salt Lake when the famous Arkansas emigrant train passed through his district. Brigham Young sent a messenger southward with instructions to let the wagon train (an especially troublesome one) pass as quietly as possible, but these instructions were not received and Hamblin learned on the way home, of the massacre. The information came personally from John D. Lee, the assassin-in-chief. In Hamblin's autobiography is written, "The deplorable affair caused a sensation of horror and deep regret throughout the entire community, by whom it was unqualifiedly condemned." Thereafter, Hamblin and his associates rode hard after other emigrants who were to be attacked by Indians, and found a company on the Muddy, surrounded by Paiutes preparing to attack and destroy them. As a compromise, the Indians were given the loose horses and cattle, which later were recovered, and the Mormons remained with the company to assist in its defense. Aboriginal Diversions Late in the autumn of 1857, a company came through on the way to California, bringing a letter from President Young, directing Hamblin to act as guide to California. On his way to join the train, Hamblin found a naked man in the hands of the Paiutes, who were preparing "to have a good time with him," that is, "they intended to take him to their camp and torture him." He saved the man's life and secured the return of his clothing. As the caravan neared the Muddy, news came of another Indian attack. Hamblin rode ahead and joined the Indians. He later wrote, "I called them together and sat down and smoked a little tobacco with them, which I had brought along for that purpose." Apparently there was a good deal of native diplomacy in the negotiations. There were some promises of blankets and shirts and finally there was agreement to let the travelers proceed. [Illustration: JACOB HAMBLIN "Apostle to the Lamanites"] [Illustration: CHURCH PRESIDENTS Brigham Young--above; Lorenzo Snow--above; John Taylor--above Wilford Woodruff--below; Joseph Smith, the Prophet--center Heber J. Grant--below; Joseph F. Smith--below] Incidentally, they were met by Ira Hatch and Dudley Leavitt, on their return from a mission to the Mohave Indians. The Mohaves, careless of the Gospel privileges afforded, held a council over the Mormon missionaries and decided that they should die. Hatch thereupon knelt down among the savages and "asked the Lord to soften their hearts, that they might not shed further blood." The prayer was repeated to the Mohaves by a Paiute interpreter. "The heart of the chief was softened" and before dawn the next morning he set the two men afoot on the desert and directed them to Las Vegas Springs, eighty miles distant. Their food on the journey was mesquite bread, "made by pounding the seeds of the mesquite fruits in the valley." Hamblin at all times was very careful in his dealings with the Indians. At an early date he might have killed one of them, but his gun missed fire, a circumstance for which he later repeatedly praised the Lord. Probably his greatest influence came through his absolute fearlessness. He was firmly convinced that he was in the Lord's keeping and that his time would not come till his mission had been accomplished. Without doubt, Hamblin's course was largely sustained by a letter received by him March 5, 1858, from President Brigham Young, in which he prophesied that "the day of Indian redemption draws nigh," and continued, "you should always be careful to impress upon them that they should not infringe upon the rights of others; and our brethren should be very careful not to infringe upon their rights, thus cultivating honor and good principles in their midst by example, as well as precept." In the spring of 1857, Hamblin and Dudley Leavitt, at a point 35 miles west of Las Vegas, smelted some lead ore, Hamblin having some knowledge of the proper processes. The lead later was left on the desert. The wagons were needed to haul iron, remnants of old emigrant wagons that had been abandoned on the San Bernardino road. Encounter with Federal Explorers In the course of his missionary endeavor, in the spring of 1858, Hamblin took five men and went by way of Las Vegas Springs to the Colorado River, at the foot of the Cottonwood Hills, 170 miles from the Santa Clara, Utah, settlement. Upon this trip he had remarkable experiences. On the river he saw a small steamer. Men with animals were making their way upstream on the opposite side. Thales Haskell, sent to investigate, returned next morning with information that the steamer company was of military character and very hostile to the Mormons, that the expedition had been sent out by the Government to examine the river and learn if a force could not be taken through southern Utah in that direction, should it be needed, to subjugate the Mormons. Hamblin returned to Las Vegas Springs and thought the situation so grave that he counseled abandonment of the Mormon settlement then being made at that point. This record is very interesting in view of contemporary history. Without doubt, the steamboat he saw was the little "Explorer," of the topographical exploration of the Colorado River in the winter of 1857-8. Commanding was Lieut. J.C. Ives of the army Topographical Corps, the same officer who had been in the engineering section of Whipple's railway survey along the 35th parallel. The craft was built in the east and put together at the mouth of the river. The journey upstream was at a low stage of water and there was continual trouble with snags and sandy bars. Finally, when Black Canyon had been reached, the "Explorer" ran upon a sunken rock, the boiler was torn loose, as well as the wheelhouse, and the river voyage had to be abandoned, though Ives and two men rowed up the stream as far as Vegas Wash. The steamboat was floated back to Yuma, but Ives started eastward with a pack train, guided by the Mohave chief, Iritaba, taking the same route that had been pursued many years before by Friar Garces through the Hava Supai and Hopi country. It is to be regretted that Hamblin did not go on board the "Explorer," where no doubt he would have received cordial welcome. Even at that time, Brigham Young undoubtedly would have been pleased to have helped in forwarding the opening of a route to the southwestern coast by way of the Colorado River. Incidentally, the steamer had a trip that was valuable mainly in the excellent mapping that was done by Ives and his engineers. Captain Johnston and the steamer "Colorado" had been over the same stretch of river before the "Explorer" came and had served to ferry across the stream, about where Fort Mohave later stood, the famous camel party of Lieutenant Beale. The Hopi and the Welsh Legend There was serious consideration by the Church authorities of a declaration that the Moqui (Hopi) Indians of northern Arizona had a dialect that at least embraced many Welsh words. President Young had heard that a group of Welshmen, several hundred years before, had disappeared into the western wilds, so, with his usual quick inquiry into matters that interested him, he sent southward, led by Hamblin, in the autumn of 1858, a linguistic expedition, also including Durias Davis and Ammon M. Tenney. Davis was a Welshman, familiar with the language of his native land. Tenney, then only 15, knew a number of Indian dialects, as well as Spanish, the last learned in San Bernardino. They made diligent investigation and found nothing whatever to sustain the assertion. Not a word could they find that was similar in anywise to any European language. It happens that the Hopi tongue is a composite, mainly a Shoshonean dialect, probably accumulated as the various clans of the present tribe gathered in northeastern Arizona, from the cactus country to the south, the San Juan country to the northward and the Rio Grande valley to the eastward. But the Welsh legend was slow in dying. This expedition of 1858, besides the two individuals noted, included Frederick and William Hamblin, Dudley and Thomas Leavitt, Samuel Knight, Ira Hatch, Andrew S. Gibbons (later an Arizona legislator), Benjamin Knell and a Paiute guide, Naraguts. The journey started at Hamblin's home in the Santa Clara settlement and was by way of the mouth of the Paria, where a good ferry point was found, but not used, and the Crossing of the Fathers on the Colorado, probably crossed by white men for the first time since Spanish days. The Hopi villages were found none too soon, for the men were very hungry. They had lost the mules that carried the provisions. The Hopi were found hospitable and furnished food until the runaway mules were brought in. There was some communication through the Ute language, after failure with the language of Wales. William Hamblin, Thomas Leavitt, Gibbons and Knell were left as missionaries and the rest of the dozen made a difficult return journey to their homes, a part of the way through snow. The missionaries left with the Hopi returned the same winter. They had not been treated quite as badly as Father Garces, but there had been a division among the tribes, started by the priesthood. There was very good prophecy, however, by the Indians, to the effect that the Mormons would settle in the country to the southward and that their route of travel would be by way of the Little Colorado. It might be well to insert, at this point, a condensation of the Welsh legend, though affecting, especially, the Zuni, a pueblo-dwelling tribe, living to the eastward of the Hopi and with little ethnologic connection. The following was written by Llewellyn Harris (himself of Welsh extraction), who was a Mormon missionary visitor to the Zuni in January, 1878, and is reprinted without endorsement: "They say that, before the conquest of Mexico by the Spaniards, the Zuni Indians lived in Mexico. Some of them still claim to be the descendants of Montezuma. At the time of the conquest they fled to Arizona and settled there. They were at one time a very powerful tribe, as the ruins all over that part of the country testify. They have always been considered a very industrious people. The fact that they have, at one time, been in a state of civilization far in advance of what they are at present, is established beyond a doubt. Before the Catholic religion was introduced to them, they worshipped the sun. At present they are nearly all Catholics. A few of them have been baptized into our Church by Brothers Ammon M. Tenney and R.H. Smith, and nearly all the tribe say they are going to be baptized. "They have a great many words in the language like the Welsh, and with the same meaning. Their tradition says that over 300 years before the conquest of Mexico by the Spaniards, some white men landed in Mexico and told the Indians that they had come from the regions beyond the sea to the east. They say that from these white men came the ancient kings of Mexico, from whom Montezuma descended. "These white men were known to the Indians of Mexico by the name of Cambaraga; and are still remembered so in the traditions of Zuni Indians. In time those white people became mixed with Indians, until scarcely a relic of them remained. A few traditions of the Mexican Indians and a few Welsh words among the Zunis, Navajos and Moquis are all that can be found of that people now. "I have the history of the ancient Britons, which speaks of Prince Madoc, who was the son of Owen Guynedd, King of Wales, having sailed from Wales in the year 1160, with three ships. He returned in the year 1163, saying he had found a beautiful country, across the western sea. He left Wales again in the year 1164, with fifteen ships and 3000 men. He was never again heard of." Indians Await Their Prophets President Young kept the Hopi in mind, for the following year (1859) he sent Hamblin on a second trip to the Indians, with a company that consisted of Marion J. Shelton, Thales Haskell, Taylor Crosby, Benjamin Knell, Ira Hatch and John Wm. Young. They reached the Hopi villages November 6, talked with the Indians three days and then left the work of possible conversion on the shoulders of Shelton and Haskell, who returned to the Santa Clara the next spring. The Indians were kind, but unbelieving, and "could make no move until the reappearance of the three prophets who led their fathers to that land and told them to remain on those rocks until they should come again and tell them what to do." Both ways of the journey were by the Ute ford. Navajo Killing of Geo. A. Smith, Jr. In the fall of 1860, Hamblin was directed to attempt to establish the faith in the Hopi towns. This time, from Santa Clara, he took Geo. A. Smith, Jr., son of an apostle of the Church, Thales Haskell, Jehiel McConnell, Ira Hatch, Isaac Riddle, Amos G. Thornton, Francis M. Hamblin, James Pearce and an Indian, Enos, with supplies for a year. Young Ammon Tenney was sent back. This proved a perilous adventure. Hamblin told he had had forebodings of evil. Failure attended an attempt to cross the Colorado at the Paria. For two days south of the Crossing of the Fathers, there was no water. The Navajo gathered around them and barred further progress. There was a halt, and bartering was started for goods that had been brought along to exchange for Indian blankets. At this point, Smith was shot. The deed was done with his own revolver, which had been passed to an Indian who asked to inspect it. The Indians readily admitted responsibility, stating that it was in reprisal for the killing of three Navajos by palefaces and they demanded two more victims before the Mormon company would be allowed to go in peace. The situation was a difficult one for Jacob, but he answered bravely, "I would not give a cent to live after I had given up two men to be murdered; I would rather die like a man than live like a dog." Jacob went out by himself and had a little session of prayer and then the party started northward, flanked by hostile Navajos, but accompanied by four old friendly tribesmen. Smith was taken along on a mule, with McConnell behind to hold him on. Thus it was that he died about sundown. His last words, when told that a stop could not be made, were, "Oh, well, go on then; but I wish I could die in peace." The body was wrapped in a blanket and laid in a hollow by the side of the trail, for no stop could be made even to bury the dead. About a week later, Santa Clara was reached by the worn and jaded party, sustained the last few days on a diet mainly of pinon nuts. That winter, through the snow and ice, Hamblin led another party across the Colorado out upon the desert, to bring home the remains of their brother in the faith. The head and the larger bones were returned for burial at Salt Lake City. It was learned that the attacking Indians were from Fort Defiance and on this trip it was told that the Navajo considered their own action a grave mistake. A Seeking of Baptism for Gain That the Shivwits were susceptible to missionary argument was indicated about 1862, when James H. Pearce brought from Arizona into St. George a band of 300 Indians, believed to comprise the whole tribe. All were duly baptized into the Church, the ceremony performed by David H. Cannon. Then Erastus Snow distributed largess of clothing and food. Ten years later Pearce again was with the Indians, greeted in affectionate remembrance. But there was complaint from the Shivwits they "had not heard from the Lord since he left." Then followed fervent suggestions from the tribesmen that they be taken to St. George and be baptized again. They wanted more shirts. They also wanted Pearce to write to the Lord and to tell Him the Shivwits had been pretty good Indians. The First Tour Around the Grand Canyon Hamblin's adventures to the southward were far from complete. In the autumn of 1862 President Young directed another visit to the Hopi, recommending that the Colorado be crossed south of St. George, in the hope of finding a more feasible route. Hamblin had had disaster the previous spring, in which freshets had swept away his grist mill and other improvements. Most of the houses and cultivated land of the Santa Clara settlement had disappeared. He was given a company of twenty men, detailed by Apostles Orson Pratt and Erastus Snow. A small boat was taken to the river by wagon. Hamblin's chronicle does not tell just where the crossing was made, but it is assumed that it was at the mouth of the Grand Wash. From the river crossing there were four days of very dry travel toward the southeast, with the San Francisco Mountains in the far distance. There is no reference in his diary to the finding of any roads, but it is probable that most of the journey was on aboriginal trails. Snow was found at the foot of the San Francisco Mountains and two days thereafter the Little Colorado was crossed and then were reached the Hopi, who "had been going through some religious ceremonies to induce the Great Spirit to send storms to water their country that they might raise abundance of food the coming season." This may have been the annual Snake Dance. The Hopi refused to send some of their chief men to Utah, their traditions forbidding, but finally three joined after the expedition had started. There had been left behind McConnell, Haskell, and Hatch to labor for a season, and as hostages for the return of the tribesmen. This journey probably was the first that ever circled the Grand Canyon, for return was by the Ute Crossing, where fording was difficult and dangerous, for the water was deep and ice was running. The three Hopi were dismayed over their violation of tradition, but were induced to go on. Incidentally, food became so scarce that resort was had to the killing and cooking of crows. The Indians were taken on to Salt Lake City and were shown many things that impressed them greatly. An unsuccessful attempt was made to learn whether they spoke Welsh. Hamblin wrote that the Indians said, "They had been told that their forefathers had the arts of reading, writing, making books, etc." [Illustration: LIEUTENANT IVES' STEAMER ON THE COLORADO IN 1858] [Illustration: AMMON M. TENNEY Pioneer Scout of the Southwest] Here it may be noted that the Grand Canyon was circumtoured in the fall of 1920 by Governor and Mrs. Campbell, but under very different circumstances. The vehicle was an automobile. Crossing of the Colorado was at the Searchlight ferry, about forty miles downstream from old Callville. On the first day 248 miles were covered, mainly on the old Mormon road, to Littlefield, through the Muddy section, now being revived. St. George and other pioneer southern Utah settlements were passed on the way to Kanab and Fredonia. The road to the mouth of the Paria and to Lee's Ferry appears to have been found very little less rough than when traveled by the Mormon ox teams, and the river crossing was attended by experiences with quicksand and other dangers, while the pull outward on the south side was up a steep and hazardous highway. A Visit to the Hava-Supai Indians Hamblin had about as many trips as Sindbad the Sailor and about as many adventures. Of course, he had to take the Hopi visitors home, and on this errand he started from St. George on March 18, 1863, with a party of six white men, including Gibbons, Haskell, Hatch and McConnell. They took the western route and found a better crossing, later called Pearce's Ferry. At this point they were overtaken by Lewis Greeley, a nephew of Horace Greeley of the New York Tribune, who had been sent on to the river by Erastus Snow. A trail was taken to the left of the former route. This trail very clearly was the main thoroughfare used by the Wallapai into Cataract Canyon, which was so known at that time. Down the trail, into the abysmal "voladero" of Father Garces, they traveled a day and part of another, leading their horses most of the way. In many places they could not have turned their animals around had they wished to do so. Cataract Canyon, the home of the Hava-Supai, is a veritable Yosemite, with craggy walls that rise nearly 3000 feet to the mesa above. Hamblin especially noted the boiling from the bottom of the canyon of a beautiful large spring, the same which today irrigates the lands of the well-disposed Indians. These Indians gave assistance to the party and told of an attack made a short time before by Apaches from the southeast, who had been met in a narrow pass where several of their number had been slain. Assuring the Hava-Supai they would send no enemies into their secret valley, Hamblin led his party to the eastward, up the Tope-Kobe trail to the plateau. This was reached April 7. Though along the Moqui trail at no point were they very far from the Grand Canyon, that gorge was not noted in Hamblin's narrative, for the brethren were not sight-seeing. A few days later they were in the Hopi towns, to which the three much-traveled Indians preceded them, in eagerness to see their people again. Only two days were spent with the Indians and on April 15, taking Haskell, Hatch and McConnell, the party struck toward the southwest, to find the Beale road. On the 20th, Greeley discovered a pond of clear cold water several acres in extent in the crater of a volcanic peak. The San Francisco peaks were passed, left to the southward, and the Beale road was struck six miles west of LeRoux Springs, the later site of Fort Moroni, seven miles northwest of the present Flagstaff. The Beale road was followed until the 28th. Thence, the men suffered thirst, for 56 hours being without water. Ten of their eighteen horses were stolen. This, it was explained, was due to the failure of the Hava-Supai to return Wallapai horses which the men had left in Cataract Canyon on the outward journey. St. George was reached May 13, 1863. The main result had been the exploration of a practicable, though difficult, route for wagons from St. George to the Little Colorado and to the Hopi towns. Experiences with the Redskins Ammon M. Tenney in Phoenix lately told the Author that the Navajo were the only Indians who ever really fought the Mormons and the only tribe against which the Mormons were compelled to depart from their rule against the shedding of blood. It is not intended in this work to go into any history of the many encounters between the Utah Mormons and the Arizona Navajo, but there should be inclusion of a story told by Tenney of an experience in 1865 at a point eighteen miles west of Pipe Springs and six miles southwest of Canaan, Utah. There were three Americans from Toquerville, the elder Tenney, the narrator, and Enoch Dodge, the last known as one of the bravest of southern Utah pioneers. The three were surrounded by sixteen Navajos, and, with their backs to the wall, fought for an hour or more, finally abandoning their thirteen horses and running for better shelter. Dodge was shot through the knee cap, a wound that incapacitated him from the fight thereafter. The elder Tenney fell and broke his shoulder blade and was stunned, though he was not shot. This left the fight upon the younger Tenney, who managed to climb a twelve-foot rocky escarpment. He reached down with his rifle and dragged up his father and Dodge. The three opportunely found a little cave in which they secreted themselves until reasonably rested, hearing the Indians searching for them on the plateau above. Then, in the darkness, they made their way fifteen miles into Duncan's Retreat on the Virgin River in Utah. "There is one thing I will say for the Navajo," Tenney declared with fervor. "He is a sure-enough fighting man. The sixteen of them stood shoulder to shoulder, not taking cover, as almost any other southwestern Indian would have done." Apparently, on each of the visits that had been made by Hamblin to the Hopi, he had made suggestion that the tribes leave their barren land and move to the northward, across the Colorado, where good lands might be allotted them, on which they might live in peace and plenty, where they might build cities and villages the same as other people, but, according to Hamblin's journal, "They again told us that they could not leave their present location until the three prophets should appear again." This was written particularly in regard to a visit made to the villages in 1864, and in connection with a theft of horses by Navajos near Kanab. It was found inexpedient to go into the Navajo country, as Chief Spaneshanks, who had been relatively friendly, had been deposed by his band and had been succeeded by a son of very different inclination. In autumn of the same year, Anson Call, Dr. Jas. M. Whitmore, A.M. Cannon and Hamblin and son visited Las Vegas Springs and the Colorado River, stopping a while with the Cottonwood Island Indians and the Mohave, and establishing Callville. Killing of Whitmore and McIntire January 8, 1866, Doctor Whitmore and his herder, Robert McIntire, were killed in Arizona, four miles north of Pipe Springs by a band of Paiede Paiutes and Navajos, that drove off horses, sheep and cattle. There was pursuit from St. George by Col. D. D. McArthur and company. A tale of the pursuit comes from Anthony W. Ivins, a member of the company, then a mere boy who went out on a mule with a quilt for a saddle. The weather was bitterly cold. The bodies were found covered with snow, which was three feet deep. Each body had many arrow and bullet wounds. The men had been attacked while riding the range, only McIntire being armed. A detachment, under Captain James Andrus, found the murderous Indians in camp and, in a short engagement, killed nine of them. The trail to the Hopi towns must have been well known to the Mormon scout when in October, 1869, again he was detailed to investigate the sources of raids on the Mormon borders. He had a fairly strong company of forty men, including twenty Paiutes. The crossing was at the mouth of the Paria. Apparently all that was accomplished on this trip was to learn that the Indians intended to make still another raid on the southern settlements. Hamblin wanted to go back by way of the Ute trail and the Crossing of the Fathers, but was overruled by his brethren, who preferred the Paria route. When they returned, it was to learn that the Navajos already had raided and had driven off more than 1200 head of animals, and that, if the Mormon company, on returning, had taken the Ute trail, the raiders would have been met and the animals possibly recovered. The winter was a hard one for the Mormons who watched the frontier, assisted by friendly Paiutes. The trouble weighed heavily upon Hamblin's mind and, in the spring of 1870, at Kanab, he offered himself to President Young as an ambassador to the Navajo, to prevent, if possible, further shedding of blood. Chapter Eight Hamblin Among the Indians Visiting the Paiutes with Powell It was in the summer of 1870 that Hamblin met Major J.W. Powell, who had descended the Colorado the previous year. Powell's ideas coincided very well with those of Hamblin. He wanted to visit the Indians and prevent repetition of such a calamity as that in which three of his men had been killed near Mount Trumbull, southwest of Kanab. So, in September, 1870, there was a gathering at Mount Trumbull, with about fifteen Indians. What followed is presented in Powell's own language: "This evening, the Shivwits, for whom we have sent, come in, and after supper we hold a long council. A blazing fire is built, and around this we sit--the Indians living here, the Shivwits, Jacob Hamblin and myself. This man, Hamblin, speaks their language well and has a great influence over all the Indians in the region round about. He is a silent, reserved man, and when he speaks it is in a slow, quiet way that inspires great awe. His talk is so low that they must listen attentively to hear, and they sit around him in deathlike silence. When he finishes a measured sentence the chief repeats it and they all give a solemn grunt. But, first, I fill my pipe, light it, and take a few whiffs, then pass it to Hamblin; he smokes and gives it to the man next, and so it goes around. When it has passed the chief, he takes out his own pipe, fills and lights it, and passes it around after mine. I can smoke my own pipe in turn, but when the Indian pipe comes around, I am nonplussed. It has a large stem, which has at some time been broken, and now there is a buckskin rag wound around it and tied with sinew, so that the end of the stem is a huge mouthful, exceedingly repulsive. To gain time, I refill it, then engage in very earnest conversation, and, all unawares, I pass it to my neighbor unlighted. I tell the Indians that I wish to spend some months in their country during the coming year and that I would like them to treat me as a friend. I do not wish to trade; do not want their lands. Heretofore I have found it very difficult to make the natives understand my object, but the gravity of the Mormon missionary helps me much. "Then their chief replies: Your talk is good and we believe what you say. We believe in Jacob, and look upon you as a father. When you are hungry, you may have our game. You may gather our sweet fruits. We will give you food when you come to our land. We will show you the springs and you may drink; the water is good. We will be friends and when you come we will be glad. We will tell the Indians who live on the other side of the great river that we have seen Kapurats (one-armed--the Indian name for Powell) and that he is the Indian's friend. We will tell them he is Jacob's friend." The Indians told that the three men had been killed in the belief they were miners. They had come upon an Indian village, almost starved and exhausted with fatigue, had been supplied with food and put on their way to the settlements. On receipt of news that certain Indians had been killed by whites, the men were followed, ambushed and slain with many arrows. Powell observes that that night he slept in peace, "although these murderers of my men were sleeping not 500 yards away." Hamblin improved the time in trying to make the Indians understand the idea of an overruling Providence and to appreciate that God was not pleased with the shedding of blood. He admitted, "These teachings did not appear to have much influence at the time, but afterwards they yielded much good fruit." Wm. R. Hawkins, cook for this first Powell expedition, died a few years ago in Mesa, Arizona. Willis W. Bass, a noted Grand Canyon guide, lately published an interesting booklet carrying some side lights on the Powell explorations. In it is declared, on Hawkins' authority, that the three men who climbed the cliffs, to meet death above, left the party after a quarrel with Powell, the dispute starting in the latter's demand for payment for a watch that had been ruined while in possession of one of the trio. Powell is charged with having ordered the man to leave his party if he would not agree to pay for the watch. A Great Conference with the Navajo One of the greatest of Hamblin's southern visitations was in the autumn of 1870, when he served as a guide for Major Powell eastward, by way of the Hopi villages and of Fort Defiance. Powell's invitation was the more readily accepted as this appeared to be an opening for the much-desired peace talk with the Navajo. In the expedition were Ammon M. Tenney, Ashton Nebecker, Nathan Terry and Elijah Potter of the brethren, three of Powell's party and a Kaibab Indian. According to Tenney, in the previous year, the Navajo had stolen $1,000,000 worth of cattle, horses and sheep in southern Utah, Tenney, in a personal interview with the Author in 1920, told that the great council then called, was tremendously dramatic. About a dozen Americans were present, including Powell and Captain Bennett. Tenney estimated that about 8000 Indians were on the council ground at Fort Defiance. This number would have included the entire tribe. It was found that the gathering was distinctly hostile. Powell and Hamblin led in the talking. The former had no authority whatever, but gave the Indians to understand that he was a commissioner on behalf of the whites and that serious chastisement would come to them in a visit of troops if there should be continuation of the evil conditions complained of by the Mormons. Undoubtedly this talk had a strong effect upon the Indians, who in Civil War days had been punished harshly for similar depredations upon the pueblos of New Mexico and who may have remembered when Col. Kit Carson descended upon the Navajo, chopped down their fruit trees, and laid waste their farms, later most of the tribe being taken into exile in New Mexico. Dellenbaugh and Hamblin wrote much concerning this great council. Powell introduced Hamblin as a representative of the Mormons, whom he highly complimented as industrious and peaceful people. Hamblin told of the evils of a war in which many men had been lost, including twenty or thirty Navajos, and informed the Indians that the young men of Utah wanted to come over to the Navajo country and kill, but "had been told to stay at home until other means of obtaining peace had been tried and had failed." He referred to the evils that come from the necessity of guarding stock where neither white nor Indian could trust sheep out of sight. He then painted the beauties of peace, in which "horses and sheep would become fat and in which one could sleep in peace and awake and find his property safe." Low-voiced, but clearly, the message concluded: "What shall I tell my people, the Mormons, when I return home? That we may live in peace, live as friends, and trade with one another? Or shall we look for you to come prowling around our weak settlements, like wolves in the night? I hope we may live in peace in time to come. I have now gray hairs on my head, and from my boyhood I have been on the frontiers doing all I could to preserve peace between white men and Indians. I despise this killing, this shedding of blood. I hope you will stop this and come and visit and trade with our people. We would like to hear what you have got to say before we go home." Barbenceta, the principal chief, slowly approached as Jacob ended and, putting his arms around him, said, "My friend and brother, I will do all that I can to bring about what you have advised. We will not give all our answer now. Many of the Navajos are here. We will talk to them tonight and will see you on your way home." The chief addressed his people from a little eminence. The Americans understood little or nothing of what he was saying, but it was agreed that it was a great oration. The Indians hung upon every word and responded to every gesture and occasionally, in unison, there would come from the crowd a harsh "Huh, Huh," in approval of their chieftain's advice and admonition. A number of days were spent at Fort Defiance in attempting to arrive at an understanding with the Navajo. Hamblin wrote, "through Ammon M. Tenney being able to converse in Spanish, we accomplished much good." On the way home, in a Hopi village, were met Barbenceta and also a number of chiefs who had not been at Fort Defiance. The talk was very agreeable, the Navajos saying, "We hope that we may be able to eat at one table, warm by one fire, smoke one pipe, and sleep in one blanket." An Official Record of the Council Determination of the time of the council has come to the Arizona Historian's office, within a few days of the closing of the manuscript of this work, the data supplied from the office of the Church Historian at Salt Lake City. In it is a copy of a final report, dated November 5, 1870, and signed by Frank F. Bennett, Captain United States Army, agent for the Navajo Indians at Fort Defiance. The report is as follows: "To Whom It May Concern: "This is to certify that Capt. Jacob Hamblin of Kanab, Kane Co., Southern Utah, came to this agency with Prof. John W. Powell and party on the 1st day of November, 1870, and expressed a desire to have a talk with myself and the principal men of the Navajo Indians in regard to depredations which the Navajos are alleged to have committed in southern Utah. "I immediately informed the chiefs that I wished them to talk the matter over among themselves and meet Captain Hamblin and myself in a council at the agency in four days. This was done and we, today, have had a long talk. The best of feeling existed. And the chiefs and good men of the Navajo Indians pledge themselves that no more Navajos will be allowed to go into Utah; and that they will not, under any circumstances, allow any more depredations to be committed by their people. That if they hear of any party forming for the purpose of making a raid, that they will immediately go to the place and stop them, using force if necessary. They express themselves as extremely anxious to be on the most friendly terms with the Mormons and that they may have a binding and lasting peace. "I assure the people of Utah that nothing shall be left undone by me to assist these people in their wishes and I am positive that they are in earnest and mean what they say. "I am confident that this visit of Captain Hamblin and the talk we have had will be the means of accomplishing great good." Together with this Bennett letter is one addressed by Jacob Hamblin to Erastus Snow, dated November 21, 1870, and reciting in detail the circumstances of the great council, concluded November 5, 1870. Most of the debate was between Hamblin and Chief Barbenceta, with occasional observations by Powell concerning the might of the American Nation and the absolute necessity for cessation of thievery. Hamblin told how the young men and the middle-aged of his people had gathered to make war upon the Navajo, "determined to cross the river and follow the trail of the stolen stock and lay waste the country, but our white chief, Brigham Young, was a man of peace and stopped his people from raiding and wanted us to ask peace. This is my business here." He told that, five years before, the Navajos were led by three principal men of the Paiutes and at that time seven Paiutes were killed near the place where the white man was killed. These were not the right Indians, not the Paiutes who had done the mischief. Barbenceta talked at great length. To a degree he blamed the Paiutes, but could not promise that no more raids would be made, but he told the agent he would endeavor to stop all future depredations and would return stolen stock, if found. Navajos to Keep South of the River There finally was agreement that Navajos should go north of the river only for horse trading, or upon necessary errands, and that when they did go, they would be made safe and welcome, this additionally secure, if they were to go first to Hamblin. The Hopi and the Navajo, at that time, and probably for many years before, were unfriendly. There was a tale how the Hopi had attacked 35 Navajos, disarmed them, and then had thrown them off a high cliff between two of their towns. Hamblin went to the place indicated and found a number of skeletons and remains of blankets and understood that the deed had been done the year before. The Navajo had plundered the Hopi for generations and the latter had retaliated. Hamblin's diary gives the great Navajo council as in 1871. There also is much confusion of dates in several records of the time. But the year appears to be definitely established through the fact that Powell was in Salt Lake in October and November of 1871. It is a curious fact, also, that Powell, in his own narrative of the 1870 trip, makes no reference to Hamblin's presence with him south of the river or even to the dramatic circumstances of the great council, set by Hamblin and Dellenbaugh on November 2. Powell's diary places him at Fort Defiance October 31, 1870, and at a point near Fort Wingate November 2. Tuba's Visit to the White Men It was on the return from the grand council with the Navajo, in November, 1870, that Hamblin took to Utah, Tuba, a leading man of the Oraibi Hopi and his wife, Pulaskaninki. In Hamblin's journal is a charming little account of how Tuba crossed the prohibited river. Tuba told Hamblin, "I have worshipped the Father of us all in the way you believe to be right. Now I wish you would do as the Hopi think is right before we cross." So the two knelt, Hamblin accepting in his right hand some of the contents of Tuba's medicine bag and Tuba prayed "for pity upon his Mormon friends, that none might drown, and for the preservation of all the animals we had, as all were needed, and for the preservation of food and clothing, that hunger nor cold might be known on the trail." They arose and scattered the ingredients from the medicine bag into the air, upon the men and into the waters of the river. Hamblin wrote, "To me the whole ceremony seemed humble and reverential. I feel the Father had regard for such petitions." There was added prayer by Tuba when the expedition safely landed on the opposite shore, at the mouth of the Paria. Tuba had a remarkable trip. He was especially interested in the spinning mill at Washington, for he had made blankets, and his wife, with handmill experience, thought of labor lost when she looked at the work of a flour mill. At St. George they saw President Young, who gave them clothing. Tuba was taken back home to Oraibi in safety in September, 1871, and his return was celebrated by feasting. Of date December 24, 1870, in the files of the Deseret News is found a telegram from George A. Smith, who was with President Brigham Young and party in Utah's Dixie, at St. George. He wired: "Jacob Hamblin, accompanied by Tooby, a Moqui magistrate of Oraibi village, and wife, who are on a visit to this place to get information in regard to agriculture and manufactures, came here lately. Tooby, being himself a skillful spinner, examined the factory and grist mill at Washington. Upon seeing 360 spindles in operation, he said he had no heart to spin with his fingers any more." On the trip southward in 1871, on which Hamblin returned Tuba and his wife to their home, he served as guide as far as the Ute ford for a party that was bearing provisions for the second Powell expedition. He arrived at the ford September 25, but remained only a day, then going on to Moen Copie, Oraibi and Fort Defiance, where he seems to have had some business to conclude with the chiefs. In his journal is told that he divided time at a Sunday meeting with a Methodist preacher. Returning, with three companions and nine Navajos, Hamblin reached the Paria October 28, taken across by the Powell party, though Powell had gone on from Ute ford to Salt Lake, there to get his family. The expedition had reached the ford October 6, and had dropped down the river to the Paria, where arrival was on the 22d. Hamblin went on to Salt Lake. The Sacred Stone of the Hopi The trust placed in Mormon visitors to the Hopi was shown by exhibition to them of a sacred stone. On one of the visits of Andrew S. Gibbons, accompanied by his sons, Wm. H. and Richard, the three were guests of old Chief Tuba in Oraibi. Tuba told, of this sacred stone and led his friends down into an underground kiva, from which Tuba's son was despatched into a more remote chamber. He returned bringing the stone. Apparently it was of very fine-grained marble, about 15x18 inches in diameter and a few inches in thickness. Its surface was entirely covered with hieroglyphic markings, concerning which there was no attempt at translation at the time, though there were etched upon it clouds and stars. The Indians appeared to have no translation and only knew that it was very sacred. Tuba said that at one time the stone incautiously was exhibited to an army officer, who attempted to seize it, but the Indians saved the relic and hid it more securely. The only official record available to this office, bearing upon the stone, is found in the preface of Ethnological Report No. 4, as follows: Mr. G. K. Gilbert furnished some data relating to the sacred stone kept by the Indians of the village of Oraibi, on the Moki mesas. This stone was seen by Messrs. John W. Young and Andrew S. Gibbons, and the notes were made by Mr. Gilbert from those furnished him by Young, Few white men have had access to this sacred record, and but few Indians have enjoyed the privilege. The stone is a red-clouded marble, entirely different from anything found in the region. In the Land of the Navajo In 1871, 1872 and 1873 Hamblin did much exploration. He located a settlement on the Paria River, started a ranch in Rock House Valley and laid out a practicable route from Lee's Ferry to the Little Colorado. Actual use of the Lee's Ferry road by wagons was in the spring of 1873 by a party headed by Lorenzo W. Roundy, who crossed the Colorado at Lee's Ferry, passing on to Navajo Springs, seven miles beyond, and thence about ten miles to Bitter Springs and then on to Moen Copie. The last he described as a place "a good deal like St. George, having many springs breaking out from the hills, land limited, partly impregnated with salts." He passed by a Moqui village and thence on to the overland mail route. The Little Colorado was described as "not quite the size of the Virgin River, water a little brackish, but better than that of the Virgin." In May of the same year, Hamblin piloted, as far as Moen Copie, the first ten wagons of the Haight expedition that failed in an attempt to found a settlement on the Little Colorado. Just as the Chiricahua Apaches to the southward found good pickings in Mexico, so the Navajo early recognized as a storehouse of good things, for looting, the Mormon settlements along the southern border of Utah. A degree of understanding was reached by the Mormons with the Ute. There was more or less trouble in the earlier days with the Paiute farther westward, this tribe haying a number of subdivisions that had to be successively pacified by moral or forcible suasion. But it was with the Navajo that trouble existed in the largest measure. Hamblin was absolutely sure of the identity of the American Indians with the Lamanites of the Book of Mormon. He regarded the Indians at all times as brethren who had strayed from the righteous path and who might be brought back by the exercise of piety and patience. Very much like a Spanish friar of old, he cheerfully dedicated himself to this particular purpose, willing to accept even martyrdom if such an end were to serve the great purpose. Undoubtedly this attitude was the basis of his extraordinary fortitude and of the calmness with which he faced difficult situations. There is admission by him, however, that at one time he was very near indeed to death, this in the winter of 1873-74. It is noted that nearly all of Hamblin's trips in the wild lands of Arizona were at the direction of the Church authorities, for whom he acted as trail finder, road marker, interpreter, missionary and messenger of peace to the aborigines. So it happened that it was upon Hamblin that Brigham Young placed dependence in a very serious situation that came through the killing of three Navajos, on the east fork of the Sevier River, a considerable distance into south-central Utah. Four Navajos had come northward to trade with the Ute. Caught by snow, they occupied a cabin belonging to a non-Mormon named McCarty, incidentally killing one of his calves. McCarty, Frank Starr and a number of associates descended upon the Indians, of whom one, badly wounded, escaped across the river, taking tidings to his tribesmen that the murder had been by Mormons. The Indian was not subtle enough to distinguish between sects, and so there was a call for bloody reprisals, directed against the southern Mormon settlements. The Indian Agent at Defiance sent an investigating party that included J. Lorenzo Hubbell. Hamblin's Greatest Experience In January, 1874, Hamblin left Kanab alone, on a mission that was intended to pacify thousands of savage Indians. Possibly since St. Patrick invaded Erin, no bolder episode had been known in history. He was overtaken by his son with a note from Levi Stewart, advising return, but steadfastly kept on, declaring, "I have been appointed to a mission by the highest authority of God on earth. My life is of small moment compared with the lives of the Saints and the interests of the kingdom of God. I determined to trust in the Lord and go on." At Moen Copie Wash he was joined by J.E. Smith and brother, not Mormons, but men filled with a spirit of adventure, for they were well informed concerning the prospective Navajo uprising. At a point a day's ride to the eastward of Tuba's home on Moen Copie Wash, the three arrived at a Navajo village, from which messengers were sent out summoning a council. The next noon, about February 1, the council started, in a lodge twenty feet long by twelve feet wide, constructed of logs, leaning to the center and covered with dirt. There was only one entrance. Hamblin and the Smiths were at the farther end. Between them and the door were 24 Navajos. In the second day's council came the critical time. Hamblin knew no Navajo and there had to be resort to a Paiute interpreter, a captive, terrified by fear that he too might be sacrificed if his interpretation proved unpleasant. His digest of a fierce Navajo discussion of an hour was that the Indians had concluded all Hamblin had said concerning the killing of the three men was a lie, that he was suspected of being a party to the killing, and, with the exception of three of the older Indians, all present had voted for Hamblin's death. They had distinguished the Smiths as "Americans," but they were to witness the torture of Hamblin and then be sent back to the Colorado on foot. The Navajos referred especially to Hamblin's counsel that the tribe cross the river and trade with the Mormons. Thus they had lost three good young men, who lay on the northern land for the wolves to eat. The fourth was produced to show his wounds and tell how he had traveled for thirteen days, cold and hungry and without a blanket. There was suggestion that Hamblin's death might be upon a bed of coals that smoked in the middle of the lodge. [Illustration: EARLY MISSIONARIES AMONG THE INDIANS 1--Andrew S. Gibbons 2--Frederick Hamblin 3--James Pearce 4--Samuel N. Adair] [Illustration: MOEN COPIE-FIRST HEADQUARTERS OF MISSIONARIES TO THE MOQUI INDIANS] The Smiths tightened their grasps upon their revolvers. In a letter written by one of them was stated: "Had we shown a symptom of fear, we were lost; but we sat perfectly quiet, and kept a wary eye on the foe. It was a thrilling scene. The erect, proud, athletic form of the young chief as he stood pointing his finger at the kneeling figure before him; the circle of crouching forms; their dusky and painted faces animated by every passion that hatred and ferocity could inspire, and their glittering eyes fixed with one malignant impulse upon us; the whole partially illuminated by the fitful gleam of the firelight (for by this time it was dark), formed a picture not easy to be forgotten. "Hamblin behaved with admirable coolness. Not a muscle in his face quivered, not a feature changed as he communicated to us, in his usual tone of voice, what we then fully believed to be the death warrant of us all. When the interpreter ceased, he, in the same easy tone and collected manner, commenced his reply. He reminded the Indians of his long acquaintance with their tribe, of the many negotiations he had conducted between his people and theirs, and his many dealings with them in years gone by, and challenged them to prove that he had ever deceived them, ever had spoken with a forked tongue. He drew a map of the country on the ground, and showed them the improbability of his having been a participant in the affray." In the end, the three were released after a discussion in the stifling lodge that had lasted for eleven hours, "with every nerve strained to its utmost tension and momentarily expecting a conflict which must be to the death." The Indians had demanded 350 head of cattle as recompense, a settlement that Hamblin refused to make, but which he stated he would put before the Church authorities. Twenty-five days later, according to agreement, he met a delegation of Indians at Moabi. Later he took Chief Hastele, a well-disposed Navajo, and a party of Indians to the spot where the young men had been killed, and there demonstrated, to the satisfaction of the Indians, the falsity of the accusation that Mormons had been responsible. In April, 1874, understanding that the missionaries south of the river were in grave danger, a party of 35 men from Kanab and Long Valley, led by John R. Young, was dispatched southward. At Moen Copie was found a gathering of about forty. It appeared the reinforcement was just in time, as a Navajo attack on the post had been planned. Hamblin persisted in braving all danger and set out with Ammon M. Tenney and a few others for Fort Defiance, but found it unnecessary to go beyond Oraibi. The Utah affair, after agency investigation, was brought up again at Fort Defiance, August 21, with Hamblin and Tenney present, and settled in a way that left Hamblin full of thanksgiving. In 1875, Hamblin located a road from St. George to the Colorado River, by way of Grand Wash. The Old Scout's Later Years In May, 1876, Hamblin served as guide for Daniel H. Wells, Erastus Snow and a number of other leading men of Utah on their way to visit the new Arizona settlements. The Colorado was at flood and the passage at Lee's Ferry, May 28, was a dangerous one. The ferryboat bow was drawn under water by the surges and the boat swept clear of three wagons, with the attendant men and their luggage. One man was lost, Lorenzo W. Roundy, believed to have been taken with a cramp. His body never was found. L. John Nuttall and Hamblin swam to safety on the same oar. Lorenzo Hatch, Warren Johnson and another clung to a wagon from which they were taken off by a skiff just as they were going over the rapids. In the same year, in December, Hamblin was assigned by President Young to lay out a wagon route from Pearce's Ferry, south of St. George, to Sunset on the Little Colorado. The Colorado was crossed at a point five miles above the old crossing. The animals were made to swim and the luggage was conveyed in a hastily constructed skiff. The route was a desert one, about on the same line as that to be used by the proposed Arizona-Utah highway between Grand Wash and the present Santa Fe railroad station of Antares. Returning, Hamblin went as far south as Fort Verde, where Post Trader W.S. Head advanced, without money, provisions enough to last until the party arrived at the Colorado, south of St. George. An interview at St. George with President Young succeeding this trip was the last known by Hamblin with the Church head, for the President died the following August. In that interview, December 15, 1876, Hamblin formally was ordained as "Apostle to the Lamanites." In the spring of 1877, Hamblin journeyed again into Arizona by the Lee's Ferry route to the Hopi towns, trying to find an escaping criminal. On this trip, the Hopi implored him to pray for rain, as their crops were dying. Possibly through his appeal to grace, rain fell very soon thereafter, assuring the Indians a crop of corn, squashes and beans. There was little rain elsewhere. When Hamblin returned to his own home, he found his crops burned from drought. The estimation in which the Indians held the old scout may have indication in a story told lately in the Historian's office by Jacob Hamblin Jr. It follows: "One day my father sent me to trade a horse with an old Navajo Indian chief. I was a little fellow and I went on horseback, leading the horse to be traded. The old chief came out and lifted me down from my horse. I told him my father wanted me to trade the horse for some blankets. He brought out a number of handsome blankets, but, as my father had told me to be sure and make a good trade, I shook my head and said I would have to have more. He then brought out two buffalo robes and quite a number of other blankets and finally, when I thought I had done very well, I took the roll on my horse, and started for home. When I gave the blankets to my father, he unrolled them, looked at them, and then began to separate them. He put blanket after blanket into a roll and then did them up and told me to get on my horse and take them back and tell the chief he had sent me too many. When I got back, the old chief took them and smiled. He said, 'I knew you would come back; I knew Jacob would not keep so many; you know Jacob is our father, as well as your father.'" In 1878 Hamblin moved to Arizona and was made a counselor to President Lot Smith. He was appointed in 1879 to preside over the Saints in Round Valley, the present Springerville, living at Fort Milligan, about one mile west of the present Eagar. He died of malarial fever, August 31, 1886, at Pleasanton, in Williams Valley, New Mexico, where a settlement of Saints had been made in October, 1882. Hamblin's remains were removed from Pleasanton before 1889, to Alpine, Arizona, where was erected a shaft bearing this very appropriate inscription: "In memory of JACOB V. HAMBLIN, Born April 2, 1819, Died August 31, 1886. Peacemaker in the Camp of the Lamanites." Chapter Nine Crossing the Mighty Colorado Early Use of "El Vado de Los Padres" The story of the Colorado is most pertinent in a work such as this, for the river and its Grand Canyon formed a barrier that must be passed if the southward extension of Zion were to become an accomplished fact. Much of detail has been given elsewhere concerning the means of passage used by the exploring, missionary and settlement expeditions that had so much to do with Arizona's development. In this chapter there will be elaboration only to the extent of consideration of the ferries and fords that were used. The highest of the possible points for the crossing of the Colorado in Arizona, is on the very Utah line, in latitude 37. It is the famous "Vado de los Padres," the Crossing of the Fathers, also known as the Ute ford. The first historic reference concerning it is in the journal of the famous Escalante-Dominguez priestly expedition of 1776. The party returning from its trip northward as far as Utah Lake, reached the river, at the mouth of the Paria, about November 1. The stream was found too deep, so there was a scaling of hills to the Ute ford, which was reached November 8. This ford is approached from the northward by natural steps down the precipices, traveled by horses with some difficulty. On the southern side, egress is by way of a long canyon that has few difficulties of passage. The ford, which is illustrated in the frontispiece of this work, reproduced from an official drawing of the Wheeler expedition, may be used more than half the year. In springtime the stream is deep when the melted snows of the Rockies are drained by the spring freshet. Usually, the Mormon expeditions southward started well after the summer season, when the crossing could be made without particular danger. The Ute ford could hardly be made possible for wagon transportation, so there was early effort to find a route for a through road. As early as November, 1858, with some such idea in view, Jacob Hamblin was at the mouth of the Paria, 35 miles southwest of the Ute ford, but was compelled, then and also in November, 1859, to pursue his journey on, over the hills, to the ford. Ferrying at the Paria Mouth The first crossing of the river, at the mouth of the Paria, was made by a portion of a party, headed by Hamblin, in the fall of 1860. A raft was constructed, on which a few were taken across, but, after one animal had been drowned and there had been apparent demonstration that the dangers were too great, and that there was lack of a southern outlet, the party made its way up the river to the ford. The first successful crossing at the Paria was in March, 1864, by Hamblin, on a raft. The following year there was a Mormon settlement at or near the Paria mouth. August 4, 1869, the first of the Powell expeditions reached the mouth of the Paria, this on the trip that ended at the mouth of the Virgin. In September, 1869, Hamblin crossed by means of a raft. That the route had been definitely determined upon was indicated by the establishment, January 31, 1870, of a Paria fort, with guards. In the fall of that year President Brigham Young visited the Paria, as is shown in a letter written by W.T. Stewart, this after the President had seen the mouth of the Virgin and otherwise had shown his interest in a southern outlet for Utah. In this same year, according to Dellenbaugh, Major Powell built a rough scow, in order to reach the Moqui towns. This was the crossing in October, when Jacob Hamblin guided Powell to the Moqui villages and Fort Defiance. In his expedition of 1871, Powell left the river at the Ute ford and went to Salt Lake. A few days later, October 22, his men, with a couple of boats, reached the Paria for a lengthy stay, surveying on the Kaibab plateau, in the vicinity of Kanab. It was written that the boat "Emma Dean" was hidden across the river. By that time ferry service had been established, for on October 28, 1871, Jacob Hamblin and companions, on their way home from the south, were rowed across. John D. Lee on the Colorado It is remarkable, in the march of history, how there will cling to a spot a name that, probably, should not have been attached and that should be forgotten. This happens to be the case with Lee's Ferry, a designation now commonly accepted for the mouth of the Paria, though it commemorates the Mountain Meadows massacre, through the name of the leading culprit in that awful frontier tragedy. Yet John Doyle Lee was at the river only a few years of all the years of the ferry's long period of use. The name seems to have been started within that time, firmly fixed in the chronicles of the Powell expedition, in the books of the expeditions later and of Dellenbaugh. John D. Lee located at the mouth of the Paria early in 1872 and named it "Lonely Dell," by Dellenbaugh considered a most appropriate designation. Lee built a log cabin and acquired some ferry rights that had been possessed by the Church. An interesting detail of the ferry is given by J. H. Beadle, in his "Western Wilds." He told of reaching the ferry from the south June 28, 1872. The attention of a ferryman could not be attracted, so there was use of a boat that was found hidden in the sand and brush. This was the "Emma Dean," left by Powell. The ferryman materialized two days later, calling himself "Major Doyle," but his real identity was developed soon thereafter. Beadle gives about a chapter to his interview with Lee, whom he called "a born fanatic." Beadle, who had written much against the Church, also had given a false name, but his identity was discovered by Mrs. Lee through clothing marks. Beadle quoted "Mrs. Doyle" as saying that her husband had been with the Mormon Battalion. This was hardly exact, though it does appear that Lee, October 19, 1846, was in Santa Fe with Howard Egan, the couple returning to Council Bluffs with pay checks the Battalion members were sending back toward the support of their families. The two messengers had overtaken the Battalion at the Arkansas crossing. But Beadle slept safely in Lee's house, which he left on Independence Day, departing by way of Jacob's Pools. July 13, another of Powell's boats was brought down the river. Just a month later, Powell arrived at Lonely Dell from Kanab. August 17, he started down the river again from the Paria, leaving the "Nellie Powell" to the ferryman. This trip was of short duration, for the river was left, finally, at Kanab Wash. In May, 1873, came the first of the real southern Mormon migration. This was when H. D. Haight and his party crossed the river at the Paria, on a trip that extended only about to Grand Falls, but which was notable from the fact that it laid out the first Mormon wagon road south of the river, down to and along the Little Colorado. October 15, 1873, was launched at the ferry, by John L. Blythe, a much larger boat than had been known before, made of timber brought from a remote point near the Utah line. That same winter Hamblin located a new road from the Paria mouth to the San Francisco Mountains. In June of 1874, an Indian trading post was established at the ferry and there was erection of what was called a "strong fort." In the fall of 1874, Lee departed from the river, this for the purpose of securing provisions in the southern settlements of Utah. Several travelers noted in their journals that Lee wanted nothing but provisions in exchange for ferry tolls. It was on this trip he was captured by United States marshals in southern Utah, thereafter to be tried, convicted and legally executed by shooting (March 23, 1877), on the spot where his crime had been committed. Lee's Canyon Residence Was Brief Much of romance is attached to Lee's residence on the Colorado. The writer has heard many tales how Lee worked rich gold deposits nearby, how he explored the river and its canyons and how, for a time, he was in seclusion among the Hava-Supai Indians in the remote Cataract Canyon, to which, there was assumption, he had brought the fruit seeds from which sprang the Indian orchards. This would appear to be mainly assumption, for Lee made his living by casual ferrying, and had to be on hand when the casual traveler called for his services. Many of the old tales are plausible, and have had acceptance in previous writings of the Author, but it now appears that Lee's residence on the Canyon was only as above stated. J. Lorenzo Hubbell states that Lee was at Moen Copie for a while before going to take charge of the ferry. In the summer of 1877, Ephriam K. Hanks was advised by President Brigham Young to buy the ferry, but this plan fell through on the death of the President. The ferry, later, was bought from Emma Lee by Warren M. Johnson, as Church agent, he paying 100 cows, which were contributed by the people of southern Utah and northern Arizona settlements, they receiving tithing credits therefor. About ten years ago, Lee's Ferry was visited by Miss Sharlot M. Hall, Arizona Territorial Historian. She wrote entertainingly of her trip, by wagon, northwest into the Arizona Strip, much of her diary published in 1912 in the Arizona Magazine. The Lee log cabin showed that some of its logs originally had been used in some sort of raft or rude ferryboat. There also was found in the yard a boat, said to have been one of those of the Powell expedition. This may have been the "Nellie Powell." Of the Lee occupancy, Miss Hall tells a little story that gives insight into the trials of the women of the frontier: "When Lee's wife stayed here alone, as she did much of the time, the Navajo Indians often crossed here and they were not always friendly. A party of them came one night and built their campfire in the yard and Mrs. Lee understood enough of their talk to know she was in danger. Brave woman as she was, she knew she must overawe them, and she took her little children and went out and spread a bed near the fire in the midst of the hostile camp and stayed there till morning. When the Navajos rode away they called her a brave woman and said she should be safe in the future." The first real ferryboat was that built by John L. Blythe, on October 15, 1873, a barge 20x40 feet, one that would hold two wagons, loads and teams. It was in this boat that the Jas. S. Brown party crossed in 1875, and a much larger migration to the Little Colorado in the spring of 1876. In 1877, there was consideration of the use of the Paria road, as a means for hauling freight into Arizona, at least as far as Prescott, which was estimated by R.J. Hinton as 448 miles distant from the terminus, at that time, of the Utah Southern Railroad. Via St. George and Grand Wash, the haul was set at 391 miles, though the Paria route seemed to be preferred. It should be remembered that at that time the nearest railroad was west of Yuma, a desert journey from Prescott of about 350 miles. Crossing the Colorado on the Ice The Paria crossing had served as route of most of the Mormon migration south. The ferry has been passed occasionally by river explorers, particularly by the Stanton expedition, which reached that point on Christmas Day, 1889, in the course of a trip down the Colorado that extended as far as salt water. The ferryboat was not needed at one stage of the history of Lee's Ferry. The story comes in the journals of several members of a missionary party. Anthony W. Ivins (now a member of the Church First Presidency) and Erastus B. Snow reached the river January 16, 1878, about the same time as did John W. Young and a number of prospective settlers bound for the Little Colorado. The Snow narrative of the experience follows: "The Colorado River, the Little Colorado and all the springs and watering places were frozen over. Many of the springs and tanks were entirely frozen up, so that we were compelled to melt snow and ice for our teams. We (that is J.W. Young and I), crossed our team and wagon on the ice over the Colorado. I assure you it was quite a novelty to me, to cross such a stream of water on ice; many other heavily loaded wagons did the same, some with 2500 pounds on. One party did a very foolish trick, which resulted in the loss of an ox; they attempted to cross three head of large cattle all yoked and chained together, and one of the wheelers stepped on a chain that was dragging behind, tripped and fell, pulling his mate with him, thereby bringing such a heft on the ice that it broke through, letting the whole into the water; but the ice being sufficiently strong they could stand on it and pull them out one at a time. One got under the ice and was drowned, the live one swimming some length of time holding the dead one up by the yoke." Concerning the same trip, Mr. Ivins has written the Arizona Historian that, "the river was frozen from shore to shore, but, above and below for a short distance, the river was open and running rapidly." Great care was taken in crossing, the wagons with their loads usually pulled over by hand and the horses taken over singly. Thus the ice was cracked. Mr. Ivins recites the episode of the oxen and then tells that a herd of cattle was taken across by throwing each animal, tying its legs and dragging it across. One man could drag a grown cow over the smooth ice. Mr. Ivins tells that he remained at the river several days, crossing on the ice 32 times. On the 22d the missionaries and settlers all were at Navajo Springs, ready to continue the journey. It is believed that the Colorado has not been frozen over since that time. There now is prospect that the Paria route between Utah and Arizona will be much bettered by construction of a road that avoids Paria Creek and attains the summit of the mesa, to the northward, within a comparatively short distance. At a point six miles below the ferry, the County of Coconino, with national aid, is preparing for construction of a suspension bridge, with a 400-foot span. Upon its completion, Lee's Ferry will pass, save for its place in history. Crossings Below the Grand Canyon Below Lee's Ferry comes the Grand Canyon of the Colorado, cut a full mile deep for about 200 miles, in a winding channel, with only occasional spots where trails are feasible to the river's edge. A suspension bridge is being erected by the United States Forest Service below El Tovar, with a trail northward up Bright Angel Canyon. A feasible trail exists from the mouth of Kanab Wash to the northward. To the southward there is possibility of approach to the river by wagon at Diamond Creek, but the first real crossing lies immediately below the great Canyon at Grand Wash, a point where there was ferrying, in 1862, by Hamblin and a party who brought a boat from Kanab. Return on this expedition was via the Ute ford. Hamblin, with Lewis Greeley, crossed again at the Grand Wash in April, 1863, and there is record of a later trip of indefinite date, made by him on the river from Grand Wash to Callville, in company with Crosby and Miller. Several of the Hamblin expeditions crossed at Grand Wash in the years thereafter, but it appears that it was not until December, 1876, that a regular ferry there was established, this by Harrison Pearce. The place bears the name of Pearce's Ferry unto this day, though the maps give it as "Pierce." A son of Harrison Pearce, and former assistant in the operation of the ferry, James Pearce, was the first settler of Taylor on Silver Creek, Arizona, where he still resides. The next ferry was at the mouth of the Virgin, where there were boats for crossing at necessity, including the time when President Brigham Young and party visited the locality, in March, 1870. When the settlers on the Muddy and the Virgin balloted upon the proposition of abandoning the country, Daniel Bonelli and wife were the only ones who voted the negative. When the Saints left southern Nevada, Bonelli and wife moved to a point about six miles below the mouth of the Virgin, and there established a ferry that still is owned by a son of the founder. This is the same noted on government maps as Stone's Ferry, though there has been a change of a few miles in location. About midway between the Virgin and Grand Wash, about 1881, was established the Mike Scanlon ferry. Downstream, early-day ferries were operated at the El Dorado canyon crossing and on the Searchlight road, at Cottonwood Island. W.H. Hardy ferried at Hardyville. About the later site of Fort Mohave, Capt. Geo. A. Johnston, January 23, 1858, in a stern wheel steamer, ferried the famous Beale camel expedition across the river. Settlements North of the Canyon Moccasin Springs, a few miles south of the Utah line and eighteen miles by road southwest of Kanab, has had no large population at any time, save that about 100 Indians were in the vicinity in 1900. The place got its name from moccasin tracks in the sand. The site was occupied some time before 1864 by Wm. B. Maxwell, but was vacated in 1866 on account of Indian troubles. In the spring of 1870, Levi Stewart and others stopped there for a while, with a considerable company, breaking land, but moved on to found Kanab, north of the line. This same company also made some improvements around Pipe Springs. About a year later, a company under Lewis Allen, mainly from the Muddy, located temporarily at Pipe Springs and Moccasin. To some extent there was a claim upon the two localities by the United Order or certain of its members. The place for years was mainly a missionary settlement, but it was told that "even when the brethren would plow and plant for them, the Indians were actually too lazy to attend to the growing crops." That the climate of Moccasin favors growth of sturdy manhood is indicated by the history of one of its families, that of Jonathan Heaton. At hand is a photograph taken in 1905, of Heaton and his fifteen sons. Two of the sons died in accidents within the past two years, but the others all grew to manhood, and all were registered for the draft in the late war. With the photograph is a record that, of the whole family, not one individual has tasted tea, coffee, tobacco or liquor of any kind. Arizona's First Telegraph Station Pipe Springs is situate three miles south of Moccasin Springs and eight miles south of the Utah line. It was settled as early as 1863 by Dr. Jas. M. Whitmore, who owned the place when he was killed by the Indians January 8, 1866. President Brigham Young purchased the claims of the Whitmore estate and in 1870 there established headquarters of a Church herd, in charge of Anson P. Winsor. Later was organized the Winsor Castle Stock Growing Company, in which the Church and President Young held controlling interest. It is notable that one of the directors was Alexander F. Macdonald, later President of Maricopa Stake. At the spring, late in 1870, was erected a sizable stone building, usually known as Winsor Castle, a safe refuge from savages, or others, with portholes in the walls. In 1879 the company had consolidation with the Canaan Cooperative Stock Company. The name, Pipe Springs, had its origin, according to A.W. Ivins, in a halt made there by Jacob Hamblin and others. William Hamblin claimed he could shoot the bottom out of Dudley Leavitt's pipe at 25 yards, without breaking the bowl. This he proceeded to do. Pipe Springs was a station of the Deseret Telegraph, extended in 1871 from Rockville to Kanab. While the latter points are in Utah, the wires were strung southward around a mountainous country along the St. George-Kanab road. This would indicate location of the first telegraph line within Arizona, as the first in the south, a military line from Fort Yuma to Maricopa Wells, Phoenix, Prescott and Tucson, was not built till 1873. Arizona's Northernmost Village Fredonia is important especially as the northernmost settlement of Arizona, being only three miles south of the 37th parallel that divides Utah and this State. It lies on the east bank of Kanab Creek, and is the center of a small tract of farming land, apparently ample for the needs of the few settlers, who have their principal support from stock raising. The first settlement was from Kanab in the spring of 1885, by Thomas Frain Dobson, who located his family in a log house two miles below the present Fredonia townsite. The following year the townsite was surveyed and there was occupation by Henry J. Hortt and a number of others. The name was suggested by Erastus Snow, who visited the settlement in its earliest days, naturally coming from the fact that many of the residents were from Utah, seeking freedom from the enforcement of federal laws. Fredonia is in Coconino County, Arizona, with county seat at Flagstaff, 145 miles distant in air line, but across the Grand Canyon. The easiest method of communication with the county seat is by way of Utah and Nevada, a distance of over 1000 miles. Fredonia was described by Miss Sharlot M. Hall, as "the greenest, cleanest, quaintest village of about thirty families, with a nice schoolhouse and a church and a picturesque charm not often found, and this most northerly Arizona town is almost one of the prettiest. The fields of alfalfa and grain lie outside of the town along a level valley and are dotted over with haystacks, showing that crops have been good." Reference is made to the fact that some of the families were descended from the settlers of the Muddy Valley. There had been the usual trouble in the building of irrigating canals and the washing away of headgates by floods that came down Kanab Creek. Miss Hall continued, "I am constantly impressed with the courage and persistence of the Mormon colony; they have good, comfortable houses here that have been built with the hardest labor amidst floods and drought and all sorts of discouragement. It is one of the most beautiful valleys I have seen in Arizona and has a fine climate the year round; but these first settlers deserve a special place in history by the way they have turned the wilderness into good farms and homes." Concerning the highway to Fredonia, Miss Hall observes, "The Mormon colonists who traveled this road certainly had grit when they started, and grit enough more to last the rest of their lives on the road." For years efforts have been made by Utah to secure from Arizona the land lying north of the Colorado River, on the ground that, topographically, it really belongs to the northern division, and that its people are directly connected by birth and religion with the people of Utah. As a partial offset, they have offered that part of Utah that lies south of the San Juan River, thus to be created a northern Arizona boundary wholly along water courses. The suggestion, repeatedly put before Arizona Legislatures, invariably has met with hostile reception, especially based upon the desire to keep the whole of the Grand Canyon within Arizona. Indeed, in later years, the great 200-mile gorge of the Colorado more generally is referred to as the Grand Canyon of Arizona, this in order to avoid confusion with any scenic attributes of the State of Colorado. [Illustration: PIPE SPRINGS OR WINSOR CASTLE. The sign on the upper porch is of the first telegraph line in Arizona, built in 1870] [Illustration: MOCCASIN SPRINGS ON ROAD TO THE PARIA] [Illustration: IN THE KAIBAB FOREST NEAR THE HOME OF THE SHIVWITS INDIANS] Chapter Ten Arizona's Pioneer Northwest History of the Southern Nevada Point Assuredly within the purview of this work is the settlement of what now is the southern point of Nevada, a part of the original area of New Mexico and, hence, included within the Territory of Arizona when created in 1863. This embraced the district south of latitude 37, westward to the California line, west and north of the Colorado River. The main stream of the district is the Virgin, with a drainage area of 11,000 square miles, Muddy River and Santa Clara Creek being its main tributaries. It is a torrential stream, subject to sudden floods and carrying much silt. A section of its valley in the northwestern corner of the present Arizona, near Littlefield, is to be dammed in the near future for the benefit of small farms that have been cultivated for many years and for carrying out irrigation plans of much larger scope. Especial interest attaches to this district through the fact that its area once was embraced within the now almost forgotten Arizona County of Pah-ute or was part of the present Arizona county of Mohave. In the Bancroft Library at Berkeley, much information concerning the Nevada point was found in a series of pioneer maps. Of very early designation were old Las Vegas Springs and Beaver Dams, the latter now known as Littlefield. South of the 37th parallel, on a map of 1873, are found Cane Springs, Grapevine Springs and West Point, with Las Vegas (Sp., The Meadows) and Cottonwood as stations on the Mormon road, which divided to the westward at the last-named point. The main road to Callville appears to have been down the Virgin for a short distance from St. Thomas, and then to have led over the hills to the westward. From Callville, a road connected with the main highway at Las Vegas. A map of California, made by W.M. Eddy in 1853, has some interesting variations of the northwestern New Mexico nomenclature. The Muddy is set down as El Rio Atascoso (Sp., "Boggy") and Vegas Wash as Ojo del Gaetan (galleta grass?). Nearby was Agua Escorbada, where scurvy grass probably was found. There also was Hernandez Spring. There was an outline of the Potosi mining district. North of Las Vegas on a California map of 1864, was placed the "Old Mormon Fort." Reference by the reader is asked to the description of the Old Spanish Trail, which was followed partially by the line of the later Mormon road. On a late map of the section that was lost by Arizona to Nevada, today are noted only the settlements of Bunkerville, Moapa, Logan, St. Joseph, Mesquite, Overton and St. Thomas. There is a ferry at Rioville, at the mouth of the Virgin, and another is at Grand Wash. The name of Las Vegas is borne by a railroad station on the Salt Lake and Los Angeles line, a few miles from the Springs. There are the mining camps of Pahrump, Manse, Keystone, El Dorado and Newberry. The westernmost part of the triangle, at an elevation of about 3000 feet, is occupied by the great Amargosa desert, which descends abruptly on the California side into the sink of Death Valley to below sea level. There has been no development of large value in this strip. Its interest to Arizona is merely historical. Today, few Arizonans know that Pah-ute County once existed as an Arizona subdivision, or that Nevada took a part of Arizona, or that later, Nevada was given full sixty miles expansion eastward of her boundary line, at the expense of both Arizona and Utah. The natural boundary line in that section between Nevada and Arizona would have been the Virgin River. [Illustration: Map] The information contained in this chapter has been gathered from diverse sources, but largely from the records of the Church Historian at Salt Lake, wherein, practically, is the only history of the Mormon settlements of the southwestern section of what was and is known as "Utah's Dixie." The southern Nevada point had some value in a mineral way. As early as 1857, Mormons worked the Potosi silver mines, eighteen miles southwest of Las Vegas. Little data is at hand concerning their value. In Bancroft is found this sober chronicle: "Believing the mines to be lead, Brigham Young sent miners to work them, in anticipation of war with the United States, but the product was found too hard for bullets and the mines were abandoned." The Congressional Act of May, 1866, giving Nevada all that part of Arizona lying between the Colorado River and California, from about longitude 114, took from Arizona 31,850 square miles. This followed the extension of Nevada eastward for one degree of longitude. Annexed was appropriation of $17,000 for surveys. Missionaries of the Desert In the record of the Whipple expedition of 1853-4, is found evidence of Mormon influence already material in the Southwest. Whipple thought highly of the agricultural possibilities of the valley of the Colorado River, above the mouth of Bill Williams' Fork and wrote, "The Mormons made a great mistake in not occupying the valley of the Colorado." This Whipple expedition made a painful journey from the Colorado across the Mohave desert and, on March 13, 1854, struck what even then was known as the Mormon Road. The next day Whipple met a party of Mormons en route to Salt Lake. He told them of the murder of one of his Mexican herders by the Paiutes, but the travelers expressed no fear. They said they were at peace with the Indians, a statement over which Whipple expressed surprise. About the earliest American occupation of the southern Nevada point available in the records upon which this office has worked, appears to have been the detail by Brigham Young in 1854 of a party of thirty young men "to go to Las Vegas, build a fort there to protect immigrants and the United States mail from the Indians, and to teach the latter how to raise corn, wheat, potatoes, squash and melons." The missionary party arrived at Las Vegas June 14, 1855. Four days later was started construction of an adobe fort on the California, road, on an eminence overlooking the valley. This fort, 150 feet square, had walls, upon a stone foundation, fourteen feet high, with bastions on the southeast and northwest corners. Gates were not procured until the following year. Houses were built against the inside of the wall and lots were drawn to decide just where each of the brethren should erect his dwelling. There was a garden plot, just below, on the creek, and small farms were provided nearby. Inside the fort was a schoolhouse, in which meetings also were held, this indicating that families soon followed the pioneer missionaries. It is told that "the gospel was preached and that many Indians were converted and baptized." One of these missionaries was Benjamin Cluff, who in later years became a prominent member of the Gila Valley settlements in Arizona. In his biography is found notation that the Las Vegas missionaries worked in lead mines, assumed to have been those in the Potosi section. Some of this lead undoubtedly went back to Utah but, happily, was not used at the time of the 1858 invasion. Another notable member was Wm. C. A. Smoot who died in Salt Lake City in the spring of 1920, and who was one of the original Pioneers who reached Salt Lake July 24, 1847. Having been the last of the first pioneer company to enter the valley, it was quite in keeping that he was the last of the company to leave the valley for the celestial shores. Here there might be notation that of the venerated Salt Lake Pioneers, the following-named later had residence in Arizona: Edmund Ellsworth, Charles Shumway, Edson Whipple, Francis M. Pomeroy, Conrad Klineman, Andrew S. Gibbons and Joseph Matthews. Of the Pioneers of especial distinction, the following-named were later visitors to Arizona: Brigham Young, Wilford Woodruff, Geo. A. Smith, Erastus Snow, Amasa M. Lyman and Lorenzo D. Young. Missionaries John Steele and Wm. A. Follett were former Battalion members. Rufus C. Allen, who was Private No. 1 of the First Company of the Mormon Battalion, returned from Chile to become a missionary in the Las Vegas section and in the Virgin River country. One of Allen's daughters, Mrs. Rachael Berry of St. Johns, represented Apache County in the House of Representatives of Arizona's Second State Legislature, in 1915. Diplomatic Dealings with the Redskins With the exception of the missionaries and the travelers between Utah and San Bernardino, the white man had little place in the southern point of Nevada in the early days. At hand, however, is a tale of the adventures of Ira Hatch, who was sent into the lonely, barren desert in the hope that something of missionary value might be done with the Indians. These Indians, Paiutes, were described as "always ready to attack the weak and defenseless traveler, including any opportunity to prey upon the animals of the watchful and strong." Nevertheless missionaries from southern Utah attempted Christianization. Whatever their degree of success, and though often in serious danger, they made the redskins understand that, personally, they were friendly. This missionary effort, it was hoped, would serve to make safer the through road. Elder Hatch, in January, 1858, was sent alone into the Muddy Valley, 100 miles from the nearest settlement, Santa Clara. He was among the savages for two weeks, camped in a broken-down wagon left by one of the Crismons. His main trouble was in saving food from the Indians, who descended upon him like locusts and manifested their friendliness by stealing everything they could carry away. Hatch held the fort, however, translating and serving as guide for travelers, and occasionally having to threaten with his pistol redskins who menaced him with their bows and arrows. After a fortnight, Jacob Hamblin sent him a companion, Thales Haskell, another noted pioneer, and together the two spent the balance of the winter in the lonely outpost. There was an interesting diversion in the passage of Col. Thos. L. Kane, the statesman who had done so much for the Mormon people at the time of exodus from Nauvoo and who later served so effectively as a mediator between Deseret and the national government. Kane, with a party, was on his way from California to Salt Lake. He had an idea of creating a haven of refuge for beleagured travelers in a cave about sixty miles northeast of Overton. In this cave he had placed bottles of medicine, which he wished the Indians to understand was good only for white men. This refuge he called the "Travelers' Home." It had been known as "Dr. Osborn's Cave." A number of the Indians were gathered and a treaty was concluded. At this meeting there developed the unusual condition that Hatch had spent so much time with the Indians that his English was very imperfect and broken, while Colonel Kane's language was of cultured sort, unfamiliar and almost unintelligible to Hatch. So a third person (Amasa M. Lyman) had to interpret between Kane and Hatch and the latter then interpreted to the Indians, the return message going the same route back to the Colonel. Inasmuch as the treaty had been upon the basis of certain trade articles that were to have been furnished by the Utah Indian agent, and were not furnished, the contract was not completed. Ammon M. Tenney, a mere lad, spent several months in Las Vegas at that time. Hatch and Haskell returned to their homes in Utah in March, 1858. Near Approaches to Indian Warfare Continual trouble was known with the Indians, though, after a few years, was written, "many of the Indians are being taught to labor and are learning better things than to rob and murder." When the first agricultural settlers came, they were visited by To-ish-obe, principal chief of the Muddy Indians, and a party of other redskins, who transmitted information that had been sent them to the effect that President Erastus Snow had planned to poison the Muddy and kill off all the Indians. The chief was disabused of the idea. The same chief appears to have been decent enough. In February, 1866, there is record how he had declared outlaws two Indians who had stolen horses and cattle. One of these Indians, Co-quap, was taken prisoner and was killed at St. Thomas. About the same time, Indians on the Muddy, above Simonsville (a grist mill site), stole wheat from about thirty acres and left for the mountains, threatening the Muddy settlers. Within a month, 32 head of horses, mules and cattle were driven off by Indians, from St. Joseph and Simonsville. An expedition of 25 men started after the marauders, but failed to recapture the stock. Andrew S. Gibbons (who had come in 1864), sought To-ish-obe on the upper Muddy, to interpret and make peace, if possible. In June at St. Joseph was a conference between Erastus Snow and a group of the leading Indians, representing the Santa Clara, Muddy, Colorado and other bands, in all seven chiefs and 64 of their men. The conference was an agreeable one and it was felt that some good had been done. [Illustration: A STREET IN FREDONIA] [Illustration: WALPI-ONE OF THE HOPI (MOQUI) VILLAGES] [Illustration: WARREN M. JOHNSON'S HOUSE AT PARIA FERRY] [Illustration: CROSSING THE COLORADO AT THE PARIA FERRY] There was more trouble with the Indians in February, 1868, when the tribesmen on the upper Muddy, where a new settlement had been formed, came to the camp in anger, with blackened faces, armed with bows and arrows, to demand pay for grain lands that had been occupied by the whites. Gibbons acted as peacemaker, but told, "the fact that the brethren were all well armed appeared to pacify the Indians more than any arguments." The farmers formed in battle line, with Helaman Pratt as captain, Gibbons in front, interpreting. The Indians of the region, mainly Paiutes, were a never-ending source of irritation and of potential danger to the settlers. They had grown fields of a few acres along the Muddy and hence resented the coming of the settlers who might include the aboriginal farms within their holdings. In accordance with the traditional policy of the Church, however, conciliation was used wherever possible, though the settlers sometimes, when goaded to the last extremity, had to exhibit firearms and make a show of force. In 1868, Joseph W. Young wrote, "These Indians were considered about the worst specimens of the race. They lived almost in a state of nudity and were among the worst thieves on the continent. But through the kind, though determined, course pursued towards them by our brethren who have been among them, they are greatly changed for the better, and I believe I may safely say that they are the best workers of all the tribes. They are, nevertheless, Indians, and much wisdom is required to get along with them pleasantly. Brother Andrew Gibbons is worthy of honorable mention, because of the good influence that he maintains over these rude men." In November, 1870, the Indians were reported "very hostile and saucy." The Chemehuevis and Mohaves were at war. A band of the former, about 100 or more, came into the Muddy Valley. In December a band of Wallapai came for a friendly visit. Utilization of the Colorado River The Colorado River drains nearly all the lands of present Mormon settlement, mainly lying betwixt the Rockies and the Sierras. The Colorado, within the United States is reckoned as only inferior to the Mississippi-Missouri and Columbia, with an annual flow sufficient to supply for irrigation needs about 20,000,000 acre feet of water. It has a drainage area of 244,000 square miles and a length of 1700 miles. It is of torrential character, very big indeed in the late spring and early summer and very low most of the remainder of the year. In years, not far distant, there will be storage dams at many points, to hold back the springtime floods from the melting of the snows of the Rockies, and from the river's flow will be generated electric power for the turning of the wheels of the Southwest. All this is in plans made by the League of the Southwest, a body now headed by Governor Campbell of Arizona. But these things are of the future, and it is the past we especially are considering. Several attempts were made during and prior to the Civil War to make of the Colorado a highway through which Utah, southern Nevada and northern Arizona might have better transportation. The scheme was not a wild one by any means, though handicapped by the difficulties of both the maximum and minimum flows. Inspector General J.F. Rusling had recommended that military supplies for the forces in Utah be brought in by way of the Colorado River. Fort Yuma was visited late in 1854 by Lieut. N. Michler, of the Topographical Engineers, who wrote: "The belief is entertained and strongly advocated that the Colorado will be the means of supplying the Mormon territory, instead of the great extent of land transportation now used for that purpose. "Its headquarters approach the large settlements of Utah and may one day become the means of bearing away the products of those pioneers of the far West. With this idea prominent in the minds of speculators, a city on paper, bearing the name of 'Colorado City,' had already been surveyed, the streets and blocks marked out and many of them sold. It is situated on the east bank, opposite Fort Yuma." From 1858 to about 1882, even after the Santa Fe railroad had reached Needles, there was much traffic on the Colorado. Supplies went by river to the mines, which sent downstream occasional shipments of ore. Military supplies went by water to Fort Mohave or to Ehrenberg, the latter point a depot for Whipple Barracks and other posts. Salt came down stream from the Virgin River mines, for use mainly in the amalgamation processes of the small stamp mills of the period. Steamboats on the Shallow Stream Traffic on the river had been established as early as December, 1852. Capt. Geo. A. Johnston, an early steamboat pilot, ferried the Beale party, in January, 1858, near where Fort Mohave later was established. Johnston made several trips far up the river with the Jesup and with a newer steamer, the Colorado. He is understood to have gone even farther than Lieut. J. C. Ives, of the Topographical Corps, in the little steamer Explorer. This stern-wheeler made the trip in January, 1858, and was passed by Johnston on his way downstream. The river was at low stage and the Explorer butted into snags and muddy banks continually. Finally there was disaster when Black Canyon was reached, when the boat ran upon a sunken rock. Ives rowed as far up as Vegas Wash. In 1866, the Arizona Legislature, at Prescott, by resolution thanked "Admiral" Robert Rogers, commander of the steamer Esmeralda, and Capt. William Gilmore, for the successful accomplishment of the navigation of the Colorado River to Callville, "effected by the indomitable energy of the enterprising Pacific and Colorado Navigation Co.," a concern managed by Thos. E. Trueworthy, an experienced steamboat man from the Sacramento River of California. Both Arizona and Nevada Legislatures petitioned Congress to improve the stream. Captain Johnston later formed the Colorado Steam Navigation Company and, more or less, controlled the river traffic for years. There were other noted Captains, including C.V. Meeden, Isaac Polhamus, A.D. Johnson, William Poole, S. Thorn, J.H. Godfrey and J.A. Mellen. Captain Mellen told that sometimes schooner barges were used in the lower canyons, where the wind was either upstream or downstream. When it was downstream, the upward-bound craft moored until the breeze changed to astern. The deck hands were Cocopah or Yuma Indians, amphibious, always ready to plunge overboard to help in lightening their craft over any of the numerous sand bars. Mellen told of lying 52 days in one bar and of often being held up for a week. There was no possible mapping of the river channel, for the bars changed from week to week. Even in the earliest times, steamboats were never molested by the Indians. They seemed in awe of the puffing, snorting craft that threw showers of sparks from the smokestacks. Not infrequently, a steamer had to tie up for a few days at a point where fuel conveniently could be cut from the cottonwood or mesquite thickets. In June, the river is at flood, with danger always present in floating trees and driftwood, muddy torrents coming from the melting snows of the Rocky Mountains. In the autumn the river falls, until in places there are mere trickles around the muddy banks. Navigation, perforce, had to be suspended. These were the conditions under which it was proposed to make of the Colorado the great trade artery of the inter-mountain region. The Colorado now absolutely has lost all possibilities for commerce. Pioneer conditions are about the same as far southward as the Laguna dam. This structure, built to divert water for the Yuma and Imperial valleys, absolutely bars the river channel for navigation. Above it and below it now are only ferries and a few power boats. The great Imperial canal system, at a point below Yuma, for much of the year drains the river flow. Where good-sized steamers once plied from tidewater, at the head of the Gulf of California, now, for months at a time, is only a dry sand wash. To this extent the advance of civilization has obliterated a river that ranks, in geography at least, among the greatest streams of the United States. Establishing a River Port Callville, established on the Colorado by Anson Call in December, 1864, for a while was the southernmost outpost of Mormon settlement. Call himself was a pioneer of most vigorous sort. November 24,1851, he was one of the founders of Fillmore, Millard County, 150 miles south of Salt Lake, a settlement for a while the capital of the Territory of Utah, created during the administration of President Millard Fillmore in 1850. In the following year he built Call's Fort in Box Elder County, in the extreme northern part of Utah. In a compilation made by Andrew Jenson is found definite statement that the settlement made by Anson Call on the Colorado was "as agent for the Trustee in Trust (the President) of the Church in December, 1864, according to a plan which was conceived of at that time to bring the Church immigration from Europe to Utah via Panama, the Gulf of California and up the river to this landing." In conjunction with this, a number of leading merchants of Salt Lake City combined to build a warehouse on the Colorado, with a view to bringing goods in by the river route. This company also constituted Anson Call its agent. November 1, Call was directed to take a suitable company, locate a road to the Colorado, explore the river, find a suitable place for a warehouse, build it and form a settlement at or near the landing. All these things he accomplished. At St. George he employed Jacob Hamblin and son, Angus M. Cannon and Dr. Jas. M. Whitmore. The journal of travel tells of leaving the mouth of the Muddy, continuing down the Virgin twelve miles, thence up what was named Echo Wash, twelve miles, and thence twenty miles, generally southwestward, to the Colorado, a mile below the narrows, above the mouth of Black Canyon, where, on December 2, was found a black rocky point, considered a suitable spot for the erection of a warehouse, above high-water mark. This later was named Callville. With the exception of a small bottom around the warehouse site, the country was considered most barren and uninviting. Two and a half miles down the river was the mouth of Las Vegas Wash, up which Call and party traveled to old Fort Vegas, where a half-dozen men were found established. In the company's journeyings, El Dorado Canyon was found occupied by miners and there were some adventurers on Cottonwood Island, a tract of bottom land nearby. The expedition was ferried across the Colorado to Hardy's Landing, 337 miles above Yuma. Hardy had a rather extensive establishment, with a store, warehouse, hotel, blacksmith shop, carpenter shop and several dwelling houses. Possibly notable was the launching at that time of the barge "Arizona," fifty feet long and ten feet wide, sharp at both ends and flat-bottomed. By river there was a visit to Fort Mohave. This, garrisoned by forty soldiers of the California Column, was of log and willow houses, the latter wattled and daubed with mud. There was reference by Call to the Colorado River mosquito, described as "very large." Returning to Call's Landing, there were measured off forty lots, each 100 feet square, and a start was made by leaving Thomas Davids and Lyman Hamblin, on December 18, to dig the foundation of the warehouse. This expedition made a preliminary survey of the Muddy and declared settlement upon the stream entirely feasible. Wm. H. Hardy of Hardyville, or Hardy's Landing, was not at home when Anson Call visited in December, but returned soon thereafter and, January 2, 1865, started northward with his new barge, propelled by poles and oars and a sail. A distance of 150 miles by river was made in twelve days. Though later some jealousy was expressed over the activities at Callville, Hardy proffered all possible assistance and expressed belief that from July to November steamers could ply from the mouth of the Colorado to Call's Landing. The warehouse was built, but appears to have been little used. Capt. Geo. A. Johnston had submitted the Church authorities formal proposals to ship direct from New York to the mouth of the river, in barques of about 600 tons burden, preferably arriving at the river mouth in the fall. The cost of freight from New York to the river mouth was set at $16 a ton, and the cost to El Dorado Canyon at $65, but, figuring currency at 50 cents, the freight was estimated to cost $7.16 per 100 pounds in currency. In March, 1865, Capt. Thos. E. Trueworthy, told of opposition at Hardy's Landing to the establishment of Callville. He had started for Call's Landing with 100 tons of freight, including 35,000 feet of lumber, to find that Call had returned to Utah. Trueworthy left his boat and cargo below Callville and went on to Salt Lake. He stated the trip from the mouth to Call's Landing would take a boat a month, there being difficulty in passing rapids and in finding wood for fuel. Historian B.H. Roberts states: "There was shipment of some goods from that point, though at first there were some disappointments and dissatisfaction among the Salt Lake merchants who patronized the route. Two steamboats, the Esmeralda and Nina Tilden made the trip somewhat regularly from the mouth of the Colorado to Call's Landing, connecting with steamships plying between the mouth of the Colorado and San Francisco. The owners of the river boats carried a standing advertisement in the Salt Lake Telegraph, thus seeking trade, up to December 1, 1866. Doubtless the certainty of the early completion of the transcontinental railroad from the Missouri River to the Pacific Ocean stopped the development of this southwest route for immigration and freight, via Utah's southern settlements and the Colorado River." The port of Callville had only a short life. In June, 1869, the Deseret News printed an article that Callville then had been abandoned. This was in connection with the escape of three horsethieves from St. George. These men wrenched four large doors from the Callville warehouse for the construction of a raft, upon which they committed themselves to the river at flood time, leaving horses and impedimenta behind. Whether they escaped has not been chronicled. As late as 1892, the walls of the old storehouse still were standing, the only remaining evidences of a scheme of broad ambition designed to furnish a new supply route for a region comprising at least one-fourth of the national expanse. [Illustration: PRESIDENT BRIGHAM YOUNG AND PARTY AT THE MOUTH OF THE VIRGIN, MARCH 17, 1870. Others in the party are: Amelia Young, Geo. A. Smith, Bathsheba W. Smith, John Taylor, Erastus Snow, Minerva Snow, Jos. W., Lorenzo D. and Brigham Young, Jr., B.S. and Albert C. Young, A.S. Gibbons, Jno. W. Young, Nathaniel V. Jones, John Squires, Joseph Asay, Van Ettu, Levi Stewart. Photo by C.R. Savage] [Illustration: BAPTISM OF SEVERAL HUNDRED SHIVWITS INDIANS BY DAVID H. CANNON AT ST. GEORGE] Chapter Eleven In the Virgin and Muddy Valleys First Agriculture in Northern Arizona There can be no doubt that the first agricultural settlement in northern Arizona was by a Mormon party, led by Henry W. Miller, which made location at Beaver Dams, on the north bank of the Virgin River on the earlier Mormon road to California. On a tract of land lying six miles below the point where the river emerges from a box canyon, land was cleared in the fall of 1864, crops were put in "and then the enterprise was dedicated to the Lord," according to a report by the leader at Salt Lake. An item in the Deseret News tells that Miller was "called" in the fall of 1863 to go to the Virgin. Early in 1865, another report told, "affairs in the settlement are progressing very satisfactorily. A large number of fruit trees and grapevines have been set out. Corn, wheat and other vegetation are growing thriftily and the settlers are very industriously prosecuting their several useful vocations, with good prospects of success." There was notation of some trouble because beavers were numerous and persisted in damming irrigation ditches. In 1867 a river flood destroyed much of the results of the colonists' labors and there was abandonment of the location. Between 1875 and 1878 settlers began to come again and a thriving community now is in existence at that point, known as Littlefield. It is to benefit in large degree by plans approved by the Arizona Water Commissioner, for damming of the canyon for storage of water to irrigate land of the Virgin Valley toward the southwest. Littlefield is the extreme northwestern settlement of the present Arizona five miles south of the Utah line and three miles east of the Nevada line. In the same fall conference of 1864 that sent Anson Call on his pioneering expedition, there was designation of a large number (183, according to Christopher Layton) of missionaries, to proceed, with their families, to the Muddy and lower Virgin, thereon to establish colonies that might serve as stations in the great movement toward the Pacific. Undoubtedly, full information was at hand concerning the country and its possibilities, for the colonists began to arrive January 8, 1865, before there could have been formulation of Call's report. Thos. S. Smith was in charge of the migration, and after him was named St. Thomas, one of the settlements. May 28, Andrew S. Gibbons settled at St. Thomas, sent as Indian interpreter. Joseph Warren Foote led in a new settlement at St. Joseph. Villages of Pioneer Days In what was known as the Muddy section, comprising the valleys of the lower Virgin River and its main lower tributary, the Muddy, were seven settlements of Mormon origin, during the time when the locality was included in the area of Arizona. These settlements were Beaver Dams on the Virgin, St. Thomas, on the Muddy, about two and a half miles from its junction with the Virgin, Overton, on the same side of the Muddy Valley, about eight miles northwest of St. Thomas, St. Joseph, which lay on the opposite side of the stream, five miles to the northward, West Point (now Logan), on the west bank, possibly fifteen miles west of St. Joseph, and Mill Point and Simonsville between St. Joseph and Overton. To these was addition of the port of Callville. Nearly westward from the last-named point was Las Vegas Springs, distant about twenty miles, a camping point on the road between San Bernardino and Salt Lake, and permanent residence of missionaries. In later days were established Junction City, otherwise Rioville, at the mouth of the Virgin, Bunkerville on the east bank of the Virgin, three miles west of the later Arizona line, and Mesquite, which lay east across the river. The valley of the Virgin offered very limited opportunities for settlement, as the stream, an alkaline one, usually ran between deep cliffs. The Muddy, however, despite its name, was a clear stream of slight fall, with a lower valley two miles wide, continuing, upstream, northwesterly for eighteen miles. A number of swamps had to be drained by the first residents. These people constructed a canal, nine miles long, on the southwest side and were preparing to dig a similar canal on the opposite side when there was abandonment. St. Thomas has been described as a beautiful village, its streets outlined by rows of tall cottonwoods that still survive. There were 85 city lots of one acre each, about the same number of vineyard lots, two and a half acres each, and of farm lots of five acres. St. Joseph mainly comprised a fort on a high bluff, from which the town had been laid out on a level bench west and northward. It included a flour mill, owned by James Leithead. In August, 1868, the fort was almost destroyed by fire, which burned up nineteen rooms and most of their contents, the meetinghouse and a cotton gin also being included in the destruction. There was a stiff gale and most of the men were absent. Every settlement along the Virgin and Muddy was organized into a communal system, the United Order. Of this there will be found more detail in Chapter Twelve of this work. At St. Joseph, June 10, 1869, was organized a cooperative mercantile institution for the Muddy settlement, with Joseph W. Young at its head, R.J. Cutler as secretary and James Leithead as business agent. There were the usual casualties of the desert country. In June, James Davidson, wife and son died of thirst on the road from the Muddy settlements to St. George, their journey delayed on the desert by the breaking of a wagon wheel. On a visit made by Erastus Snow and company in the summer of 1869, the Muddy settlements subscribed heavily toward the purchase of stock in a cotton factory at St. George, and toward extension of the Deseret telegraph line. In the record of this company's journey it is told that the Virgin River was crossed 37 times before arrival at St. Thomas. The condition of the brethren late in 1870 was set forth by James Leithead as something like destitution. He wrote that, "many are nearly naked for want of clothing. We can sell nothing we have for money, and the cotton, what little there is, appears to be of little help in that direction. There are many articles we are more in need of than the cloth, such as boots and shoes and tools of various kinds to work with." Brigham Young Makes Inspection President Brigham Young was a visitor to the Muddy settlements in March of 1870. Ammon M. Tenney states that the President was disappointed, for he found conditions unfavorable for agriculture or commercial development. The journey southward was by way of St. George, Utah, a point frequently visited by the Presidency. The return journey was northward, by the desert route. In the party were John Taylor, later President of the Church, Erastus Snow, Geo. A. Smith, Brigham Young, Jr., Andrew S. Gibbons and other notables. In the fall (September 10), was authorized the founding of Kanab. From St. George the President followed the rough road through Arizona to the Paria, personally visiting and selecting the site of Kanab. Very opportunely, from D.K. Udall, lately was received a photograph of the Young party (herewith reproduced), taken March 17 on a mesa overlooking the Colorado at the mouth of the Virgin. Here may be noted that every president of the Mormon Church, with the exception of Joseph Smith, the founder, and Lorenzo Snow has set foot on Arizona soil. Nevada Assumes Jurisdiction The beginning of the end of the early Muddy settlements came in a letter from the Church Presidency, dated December 14, 1870, addressed to James Leithead, in charge. It referred to the Nevada survey, placing the settlements within the jurisdiction of that State, the onerous taxes, license and stamp duties imposed, the isolation from the market, the high rate at which property is assessed in Nevada, the unscrupulous character of many officials, all as combining to render conditions upon the Muddy matters of grave consideration, even though the country occupied might be desirable. The settlers, it was said, had done a noble work, making and sustaining their outposts of Zion against many difficulties, amid exposure and toil. It was advised that the settlers petition the Nevada Legislature for an abatement of back taxes and for a new county, but, "if the majority of the Saints in council determine that it is better to leave the State, whose burdens and laws are so oppressive, let it be so done." There was suggestion that if the authorities of Lincoln County, Nevada, chose to enforce tax collections, it might be well to forestall the seizure of property, to remove it out of the jurisdiction of the State. The Nevada Point Abandoned December 20, 1870, the people of the Muddy met with John W. Young of Salt Lake and resolved to abandon the location and to look for new homes. The only opposing votes were those of Daniel Bonelli and wife. Bonelli later was a ferryman on the Colorado and his son now is a prominent resident of Mohave County. Among those who voted to move were a number who later were residents of the Little Colorado settlements of Arizona. In accordance with the suggestion from Salt Lake, the Nevada Legislature was petitioned for relief. It was told that seven years before had been established St. Joseph and St. Thomas. Thereafter Congress had taken one degree of longitude from Utah and Arizona and attached this land to Nevada. Taxes had been paid in Utah and Arizona. For two years the authorities of Lincoln County, Nevada, had attempted to assess the back taxes. To the Nevada authorities was presented statement of a number of facts, that $100,000 had been expended on water projects, that the settlers had been compelled to feed the Indian population, outnumbering their own, and that they had been so remote from markets that produce could not be converted into cash. It was asked that a new county, that of Las Vegas, be organized, taking in the southern point of Nevada. Attached to the petition were 111 names of citizens of St. Joseph, Overton and St. Thomas. A similar petition was sent to Congress. There was detail how lumber had to be hauled 150 miles at a cost of $200 per 1000 feet. There had been constructed 150 dwellings. Orchards and vineyards had been planted and 500 acres of cotton fields had been cleared. In all 3000 acres were cultivated. Nevada had imposed a tax of 3 per cent upon all taxable property and $4 poll tax per individual, all payable in gold, something impossible. It therefore was asked that Congress cede back to Utah and Arizona both portions of country detached from them and attached to Nevada. At that time, the State gave the Muddy-Virgin settlement a population of 600. St. Joseph had 193, St. Thomas about 150, West Point 138 and Overton 119. In other settlements around, namely Spring Valley, Eagle Valley, Rye Valley, Rose Valley, Panaca and Clover, were 658, possibly two score of them not being of the Church. Thus was shown a gross population of 1250. Most of the settlers on the Muddy left early in 1871, the exodus starting February 1. On returning to Utah, very largely to Long Valley, they left behind their homes, irrigating canals, orchards and farms. The crops, including 8000 bushels of wheat, were left to be harvested by an individual who failed to comply with his part of the contract and who later tore down most of the remaining houses. Political Organization Within Arizona Including practically all the Mormons then resident within the new Territory of Arizona, the first Arizona county to be created by additional legislative enactment, following the Howell Code, was that of Pah-ute, in December, 1865, by the first act approved in the Second Arizona Territorial Legislative Assembly. The boundaries of the county were described as: Commencing at a point on the Colorado River known as Roaring Rapids; thence due east to the line of 113 deg. 20 min. west longitude; thence north along said line of longitude, to its point of intersection with the 37th parallel of north latitude; thence west, along said parallel of latitude, to a point where the boundary line between the State of California and the Territory of Arizona strikes said 37th parallel of latitude; thence southeasterly along said boundary line, to a point due west from said Roaring Rapids; thence due east to said Roaring Rapids and point of beginning. Callville was created the seat of justice and the governor was authorized to appoint the necessary county officers. The new subdivision was taken entirely from Mohave County, which retained the southernmost part of the Nevada point. It may be noted that its boundaries were entirely arbitrary and not natural and the greater part of the new county's area lay in what now is Nevada. October 1, 1867, the county seat was moved to St. Thomas. November 5, 1866, a protest was sent in an Arizona memorial to Congress against the setting off to the State of Nevada of that part of the Territory west of the Colorado. The grant of this tract to Nevada under the terms of a congressional act approved May 5, 1866, had been conditioned on similar acceptance by the Legislature of Nevada. This was done January 18, 1867. Without effect, the Arizona Legislature twice petitioned Congress to rescind its action, alleging, "it is the unanimous wish of the inhabitants of Pah-ute and Mohave Counties and indeed of all the constituents of your memorialists that the territory in question should remain with Arizona; for the convenient transaction of official and other business, and on every account they greatly desire it." But Congress proved obdurate and Nevada refused to give up the strip and the County of Pah-ute, deprived of most of her area, finally was wiped out by the Arizona Legislature in 1871. At one time there was claim that St. George and a very wide strip of southern Utah really belonged to Arizona. Pah-ute's Political Vicissitudes In the Second Legislature, at Prescott, in 1865, at the time of the creation of Pah-ute County, northwest Arizona, or Mohave County, was represented in the Council by W. H. Hardy of Hardyville and in the House by Octavius D. Gass of Callville. In the Third Legislature, which met at Prescott, October 3, 1866, Pah-ute was represented in the Council by Gass, who was honored by election as president of the body, in which he also served as translator and interpreter. He was described as a very able man, though rough of speech. He explored many miles of the lower Grand Canyon. He was not a Mormon, but evidently was held in high esteem by his constituents, who elected him to office in Arizona as long as they had part in its politics. Royal J. Cutler of Mill Point represented the county in the House of Representatives. In the Fourth Legislature, which met at Prescott, September 4, 1867, Gass, who had moved to Las Vegas, was returned to the Council where again he was chosen president, and Cutler, who had moved to St. Joseph, again was in the House. On the record of the Legislature's proceedings, Gass is styled "ranchero" and Cutler "farmer." Though most of the area of Pah-ute County already had been wiped out by congressional enactment and given to Nevada, Gass again was in the Legislature in 1868, in the fifth session, which met in Tucson, December 10. The House member was Andrew S. Gibbons of St. Thomas, a senior member of a family that since has had much to do with the development of northeastern Arizona. A very interesting feature in connection with this final service in the Legislature, was the fact that Gass and Gibbons floated down the Colorado River to Yuma and thence took conveyance to Tucson. They were in a fourteen-foot boat that had been built at St. Thomas by James Leithead. Gibbons' son, William H. (now resident at St. Johns), hauled the craft to Callville, twenty miles, and there sped the legislators. At the outset, there was necessity for the voyageurs to pass through the rapids of Black Canyon, an exciting experience, not unmixed with danger. Gibbons knew something of boating and so was at the oars. Gass, seated astern, firmly grabbed the gunwales, shut his eyes and trusted himself in the rapids to providence and his stout companion, with at least one fervent admonition, "For God's sake, Andy, keep her pointed down stream." The passage was made in safety, though both men were soaked by the dashing spray. The start was made November 1. By day all possible progress was made, the boat being kept in midstream and away from bushes, for fear of ambush by Indians. At night a place for camp would be selected in a secluded spot and a fire would be lighted only when safety seemed assured. There was some delay in securing transportation eastward from Fort Yuma. Indians had been active along the stage route and had just waylaid a coach and killed its driver. Thus it came that the members from Pah-ute were six days late in their taking seats in the territorial assembly. At the close of the legislative session, Gibbons journeyed home on horseback, for much of the way through districts infested by wild Indians of several tribes, a trip of at least 500 miles. Gass went to California before returning home. Such a return journey is not mentioned, however, in an interesting record, furnished the Author by A.V., Richard and Wm. H. Gibbons, sons of the pioneer. Royal J. Cutler, on April 3, 1869, came again into official notice as clerk of the Probate and County Court of Rio Virgen County, which had been created out of the western part of Washington County, Utah, by the Utah Legislature. The first session of the court was at St. Joseph, with Joseph W. Young as magistrate. This county organization is not understood, even under the hypothesis that Utah claimed a sixty-mile strip of Nevada, for St. Joseph, on the Muddy, lies a considerable distance south of the extension of the southern Utah line, the 37th parallel. A tax was levied of one-half of 1 per cent, this later increased to three-quarters of 1 per cent. Direct taxes in 1869 had been received of $156.19, and the amount transferred from Pah-ute County was $24.10, a total of $180.29, which hardly could be considered an onerous levy or fat treasury for the support of a political subdivision. The treasurer had on hand $28.55 in cash, $20 in flour and $12.45 in wheat. Later Settlement in "The Point" Bunkerville, settled January 6, 1877, was named for Edward Bunker, a member of the Mormon Battalion. Latterly to a degree it has become connected with Arizona through the fact that lands in its vicinity are to be irrigated from a reservoir to be established upon the Virgin within Arizona. January 24, 1877, there were visitors of notable sort, Capt. Daniel W. Jones and company, on their way to a location in the Salt River Valley of Arizona. Bunkerville had elaborate organization under the United Order, and it is agreed that the large amount of irrigation work accomplished hardly could have been done under any other plan. The organization lasted until the summer of 1879, it being found that some of the members, "through their economy and industry were gathering and, laying up in abundance, while others, through carelessness and bad management, were wasting the funds of the company, each year being increasing in debt." This was very unsatisfactory to those whose ambition was to assure at least the necessaries of life. The Mesquite settlement, across the Virgin from Bunkerville, was established in 1880, but was abandoned a few years later, again to be settled in 1895, from Utah. There was a returning of the Saints to the Muddy Valley early in 1881, the Patterson ranch, which included the town of Overton, being purchased by Mrs. Elizabeth Whitmore of St. George. Among the names of the settlers was at least one of Arizona association, that of Jesse W. Crosby. In 1892, when visited by Andrew Jenson, in the locality of the main four settlements of the older occupation were only a score of families. Salt Mountains of the Virgin Arizona lost one asset of large value in the transfer of the Virgin River section to Nevada. Therein is an enormous salt deposit, locally called the Salt Mountain, though three such deposits are along the Virgin between St. Thomas and the Colorado River. One of them is described as cropping out along the foot of a high bluff of brown clay, exposed for 80 feet in height from the base of the hill, though the depth below its surface is unknown. The salt is obtained by blasting, as it is too hard to dig with picks. It is of excellent quality and of remarkable purity. In early days, from this deposit was obtained the salt needed in southern Nevada, southwestern Utah and much of Arizona, steamers carrying it down the Colorado southward. W. H. Johnson was in early charge of the salt mines. His widow now is resident in Mesa. Peaceful Frontier Communities Writing about Overton, an early historian gives details of the happiness that comes to an individual who relies wholly upon the produce of his land and who lives apart from what is called civilization and its evils. He tells of the sense of comfort, security and satisfaction felt by the brethren who own the land whereon their homes are set and are not afraid of a little expense of bone and muscle to sustain themselves comfortably. They dress as well or better than those in more favored circumstances, set a plentiful table and enjoy such peace and quiet that seldom falls to the lot of people in these troublous times. No profaning is heard; the smoking, chewing and drinking habits are strangers to the "hope of Israel" here; no racing of horses at breakneck speed through the streets is endured in our peaceful little town; in fact the only complaint is, and not without just cause, that it is rather too quiet. Along this same line, Dellenbaugh wrote of the southern Utah settlements: "As pioneers the Mormons were superior to any class I have ever come in contact with, their idea being homemaking and not skimming the cream off the country with a six-shooter and a whiskey bottle. One of the first things the Mormon always did in establishing a new settlement was to plant fruit, shade trees and vines and the like, so that in a very few years there was a condition of comfort only attained by a non-Mormon settlement after the lapse of a quarter of a century. Dancing is a regular amusement among the Mormons and is encouraged by the authorities as a harmless and beneficial recreation. The dances were always opened by prayer." In the journal of Major J.W. Powell, under date of August 30, 1869, there is special mention of the hospitable character of the Mormons of the Virgin River section. They had been advised by Brigham Young to look out for the Powell expedition and Asa (Joseph Asay) and his sons continued to watch the river, though a false report had come that the Powell expedition was lost. They were looking for wreckage that might give some indication of the fate of the explorers when Powell's boats appeared. Powell was very appreciative of Asaqy's kindness and wrote enthusiastically of the coming, next day from St. Thomas, of James Leithead, with a wagonload of supplies that included melons. Chapter Twelve The United Order Development of a Communal System At one stage of Church development there was disposition to favor the establishment in each village of the Saints of communal conditions, wherein work should be done according to the ability of the individual. Crops and the results of all industry were to be gathered at a common center for common benefit. Something of the same sort was known among the Shakers and other religious sects in eastern states. Thus in Utah was founded the United Order, which, however, at no time had any direct connection with the central Church organization. The best development of the idea was at Brigham City, Utah, sixty miles north of Salt Lake City, where the movement was kept along business lines by none other than Lorenzo Snow, later President of the Church of Jesus Christ of Latter-day Saints and the officer credited with having first put that great organization upon a business footing. He established a communal system that proved a potent beneficial force both for the individual and the community. The start was in 1864, with the establishment of a mercantile business, from which there were successive expansions to include about forty industries, such as factories at which were made felt and straw hats, clothing, pottery, brooms and brushes, harnesses and saddles, furniture, vehicles and tinware, while there were three sawmills, a large woolen mill and a cotton goods mill, the last with large attached cotton acreage, in southern Utah. There were 5000 sheep, 1000 head of stock cattle and 500 cows, supplying a model dairy and the community meat market. The settlement was self-clothed and self-fed. Education had especial attention and all sorts of entertainment of meritorious character were fostered. Members of the Order labored in their own industries, were paid good wages in scrip and participated in the growth of general values. In 1875 the value of the products reached $260,000. By 1879 there had been departure from the complete unity of the United Order plan, though eleven departments still remained intact. There had been adverse circumstances, through which in nine months had been lost about $53,000. The woolen mill, a model, twice had been destroyed by fire. There had been jealousies outside the movement, through which a profitable railroad contract had been ruined, and federal authorities had taxed the scrip issue about $10,000 per annum. The first assessment was paid, but later was turned back. But, with all these reverses piled upon the people, the unity remained intact, and today, upon the foundation laid by the United Order and its revered local leader, Brigham City is one of the most prosperous communities of the intermountain region. Edward Bellamy, the writer, became so much interested in what he had heard of the United Order in Brigham City, that he made a special trip to Utah in 1886, to study its operation. He spent three days with President Lorenzo Snow, listening to his experiences and explanation of the movement. As a result of this lengthy interview, Mr. Bellamy, the following year, wrote his book, "Looking Backward." Another example of the operation of the United Order was in Kane County, Utah, about eighteen miles north of the Arizona line. In March, 1871, there was re-settlement of Long Valley, where two towns, Berryville and Winsor, had been deserted because of Indian encroachments. The new settlers mainly came from the breaking up of the Muddy Mission settlements in Nevada, Long Valley having been suggested by President Brigham Young as a possible location. About 200 of the former Muddy residents entered the valley in March, 1871, founding Glendale and Mount Carmel. The residents of the latter, in March, 1874, organized into the United Order. The following year, a number who wished to practice the Order in its fullness, founded a new settlement, midway between Glendale and Mount Carmel, and named it Orderville. This settlement still is in existence, though the communistic plan had to be broken up about 1883, there having arisen a spirit of competition and of individual ambition. The plan of operation was comprehensive of many features, yet simple. The community ate in a common dining hall, with kitchen and bakery attached. Dwelling houses were close together and built in the form of a square. There were work shops, offices, schoolhouse, etc., and manufactories of lumber and woolen products. Not a General Church Movement There had been an idea among the adherents to the Order that they were fulfilling a Church commandment. They were disabused by Apostle Erastus Snow, who suggested that each occupation be taken up by small companies, each to run a different department. There was conference with the First Presidency, but the Church declined responsibility sought to be thrown upon it. So there were many defections, though for years thereafter there was incorporation, to hold the mills and machinery, lands and livestock. The United Order by no means was general. It was limited to certain localities and certain settlements, each of which tried to work out its own problems in its own way, entirely without connection with any other community of the sort. In a few instances the plan proved successful, but usually only where there was some directing leader of integrity and business acumen, such as at Brigham City. [Illustration: FOUNDERS OF THE COLORADO FERRIES 1--John L. Blythe 2--Harrison Pearce 3--Daniel Bonell 4--Anson Call] [Illustration: Crossing the Colorado River at Scanlon's Ferry] The United Order principle was used, with varying degrees of relative success, in a number of northern Arizona settlements, especially in the early camps on the lower Little Colorado, as noted elsewhere. The Jones party, that founded Lehi, was organized for traveling and working under the United Order, drawing from a common storehouse, but each family, nevertheless, looked out for its own interest. The United Order lasted until the end of Jones' control of the colony. An attempt was made in the early part of 1880 at Mesa, to organize, under the laws of Arizona, to carry out the principles of the United Order as far as practicable. A corporation was formed, "The Mesa Union," by President Alex. F. Macdonald, Geo. C. Dana, Timothy Mets, Hyrum Smith Phelps and Chas. H. Mallory. About the only thing done by this organization was to purchase some land, but this land later was taken by members of the Church. Mormon Cooperative Stores In the economy and frugality that marked, necessarily, the early days of the Mormon people, there naturally was resort to combination in the purchases of supplies and in the marketing of products. When the United Order declined, there was resort to another economic pioneer enterprise, the cooperative store, established in many of the new communities. Each store, to an extent, was under local Church supervision and, while open to the trade of all, still was established primarily for the benefit of the brethren. Under early-day conditions, the idea undoubtedly was a good one. Mercantile profits were left within the community, divided among many, while the "Co-op" also served as a means through which the community produce could be handled to best advantage. In the north, June 27, 1881, at Snowflake, with Jesse N. Smith at its head, was organized a company that started a cooperative store at Holbrook, taking over, largely for debt, a store that had been operated by John W. Young at old Holbrook. In January, 1882, this establishment was left high and dry by the moving of Holbrook station a mile and a half west to Berardo's, or Horsehead Crossing. There was difficulty in getting a location at the new site, so this store, in February, 1882, was moved to Woodruff. In January, 1881, at Snowflake was started a "Co-op" that merged into the Arizona Cooperative Mercantile Institution. The following month, under David K. Udall, a similar institution was opened at St. Johns, where there was attached a flouring mill. Both at St. Johns and Snowflake were cooperative livestock herds. One of the most extensive enterprises of this sort was started in Mesa in September, 1884, with Chas. I. Robson, George Passey and Oscar M. Stewart at its head. The first stock was valued at $45, yet in 1894, the Zenos Cooperative Mercantile & Manufacturing Institution had a paid-up capital stock of over $25,000 and a two-story building, and had paid dividends ranging from 10 to 50 per cent annually. Almost every phase of communal effort now appears to have been abandoned in Arizona Mormon business life, probably because found unnecessary in the latter-day development in which the membership of the Church has had so large a share. The Author feels there should be addition of a statement that the Church is far from acceptance of the European idea of communism, for one of its tenets is, "Thou shalt not be idle, for he that is idle shall not eat of the bread nor wear the garments of the laborer." Nothing of political socialism ever was known in the United Order. Chapter Thirteen Spreading Into Northern Arizona Failure of the First Expeditions The first attempt from the north of the Mormon Church to colonize within the present limits of Arizona failed. It was by means of an expedition placed in charge of Horton D. Haight. A number of the colonists met March 8, 1873, in the old tabernacle in Salt Lake City, and there were instructed by President Brigham Young. At Winsor Castle they were warned to be friendly to but not too trustful of the Indians and not to sell them ammunition, "for they are warring against our government." The route was by way of Lee's Ferry, the crossing completed May 11. On the 22d was reached the Little Colorado, the Rio de Lino (Flax River) of the Spaniards. From the ferry to the river had been broken a new road, over a tolerably good route. There was no green grass, and water was infrequent, even along the Little Colorado, it being found necessary to dig wells in the dry channel. Twenty-four miles below Black Falls there was encampment, the road blocked by sand drifts. On June 1 there returned to the expedition in camp an exploring party, under Haight, that had been absent eight days and that had traveled 136 miles up the river. There was report of the trip that the country was barren, with narrow river bottoms, with alkaline soil, water bad and failing, with no spot found suitable in which to settle. There also appeared to be fear of the Apache. So the expedition painfully retraced its steps to Navajo Springs, sending ahead a dispatch to President Young, giving a full report of conditions and making suggestion that the settlement plan had better be abandoned. At Moen Copie on the return was met a party of 29 missionaries, under Henry Day. An interesting journal of the trip was written by Henry Holmes of the vanguard. He was especially impressed with the aridity of the country. He thought it "barren and forbidding, although doubtless the Lord had a purpose in view when He made it so. Few of the creeks ran half a mile from their heads. The country is rent with deep chasms, made still deeper by vast torrents that pour down them during times of heavy rains." There were found petrified trees. One of them was 210 feet long and another was over five feet across the butt, this in a land where not a tree or bush was found growing. Holmes fervently observed, "However, I do not know whether it makes any difference whether the country is barren or fruitful, if the Lord has a work to do in it," in this especially referring to the Indians, among whom there could be missionary effort. Jacob Miller acted as secretary of the expedition. On the back track, the company all had ferried to the north bank of the river by July 7, although there had to be improvised navigation of the Colorado, for the ferry-boat had disappeared in the spring flood and all that remained was a little skiff, behind which the wagon bodies were floated over. In all, were ferried 54 wagons, 112 animals, 109 men, 6 women and a child. This first company had been called from different parts of Utah and was not at all homogeneous, yet traveled in peace and union. The members assembled morning and evening for prayers, at which the blessings of the Lord were asked upon themselves and their teams and upon the elements that surrounded them. President Young directed the members of the 1873 party to remain in Arizona, but the message was not received till the river had been passed. The following year he ordered another expedition southward. According to a journal of Wm. H. Solomon, who was clerk of the party, departure from Kanab was on February 6, 1874. John L. Blythe (who had remained at Moen Copie after the 1873 trip) was in charge. With Blythe was his wife. Ira Hatch took his family. Fifteen other individuals were included. Progress southward was stopped at Moen Copie by reports of a Navajo uprising. Most of the party returned to Utah after a few weeks, leaving behind Hamblin, Hatch and Tenney. Missionary Scouts in Northeastern Arizona When the unsuccessful expedition turned back to Utah in the summer of 1873, there remained John L. Blythe of Salt Lake and a number of other missionaries. They located among the Indians on the Moen Copie, where they sowed the ground and planted trees and grapevines, also planting at Moabi, about seven miles to the southwest. Blythe remained at Moen Copie, alone with his family, until 1874, including the time of the Indian trouble more particularly referred to in this volume in connection with the work of Jacob Hamblin. The failure of the Haight expedition in no wise daunted the Church authorities in their determination to extend southward. In general, reports that came concerning the Little Colorado Valley were favorable. Finally, starting from Salt Lake October 30, 1875, was sent a scouting expedition, headed by Jas. S. Brown, who had a dozen companions when he crossed into Arizona. This party made headquarters at Moen Copie, where a stone house was built for winter quarters. Brown and two others then traveled up the Little Colorado for a considerable distance, not well defined in his narrative, finding a fine, open country, with water plentiful and with grass abundant, with good farming land and timber available. The trio followed the Beale trail westward to a point southwest of the San Francisco Mountains, where there was crossing back to the Little Colorado. Christmas Day, before Moen Copie was reached, the scouts were placed in serious danger by a terrific snowstorm. Brown returned to Salt Lake with his report, January 14, 1876, after traveling 1300 miles, mainly on horseback. Here might be stated that Brown was none other than a Mormon Battalion member who had participated in the discovery of gold at Sutter's Fort in California. At some time prior to coming to Arizona he had lost a leg, shot off by hunters who had mistaken him for a bear. He should not be confounded with Capt. James Brown of the Battalion. Foundation of Four Settlements The first Presidency apparently had anticipated Brown's favorable report, for quick action was had immediately thereafter. Four companies, each of fifty men and their families, were organized, under Lot Smith, Jesse O. Ballenger, George Lake and Wm. C. Allen. The 200 missionaries were "called" from many parts of Utah, but mainly from the north and around Salt Lake. There was no formal gathering of the companies. Each member went southward as he could, to report to his leader on the Little Colorado. The assembling point was Kanab. Thence there was assemblage of groups of about ten families each, without reference to companies. An entertaining detail of this journey lately was given the Historian in Phoenix by David E. Adams, captain of one of the Tens. The leading teams reached Sunset Crossing on the Little Colorado March 23, 1876, the migration continuing for many weeks thereafter. Allen, Smith and Lake continued up the river twenty miles, to a point about five miles east of the present site of St. Joseph. From exact data furnished by R. E. Porter of St. Joseph is learned that Allen's company settled at the point where this march ended, establishing Allen's Camp. There was later change to a point one mile east of the present location, a site maintained till 1877. The name was changed January 21,1878, to St. Joseph, after Prophet Joseph Smith. [Illustration: NORTHEASTERN ARIZONA--The Little Colorado Country] Lot Smith's company retraced, to establish Sunset, three miles north of Sunset Crossing, on the north side of the river. Lake's company established itself across the river, three miles south and west of the present site of St. Joseph. The settlement was named Obed. Ballenger's company located four miles southwest of Sunset Crossing, on the south side of the river, near the site of the present Winslow. Genesis of St. Joseph There was quick work in the way of settlement at Allen's Camp, where the first plowing was on March 25, 1876, by John Bushman and Nathan Cheney. Jacob Morris immediately commenced the construction of a house. Two days later an irrigation ditch was surveyed and on the following day John Bushman got out the first logs for a diversion dam. April 3, Bushman sowed the first wheat. A temporary structure was built for protection and for storage. May 26 the name of Allen City was given the settlement, in preference to a second suggestion, Ramah City. Early in August, 23 men, including Allen, started back to Utah, from which a few returned with their families. On Allen's return southward with a number of families, the old Spanish Trail was used, in its eastern section, via the San Juan region, with some idea that it might be made the main thoroughfare, for thus would be obviated the ferrying of the Colorado River, either above or below the Canyon. But the way into Arizona through northwestern New Mexico was too long, and the experiment was not considered successful. In the fall, the families moved into a stockade fort, planned to be 152 feet wide and 300 feet long. Only part of this was finished. Probably twenty or more houses were built within it. [Illustration: CROSSING THE LITTLE COLORADO] [Illustration: THE OLD FORT AT BRIGHAM CITY] [Illustration: WOODRUFF DAM, AFTER ONE OF THE FREQUENT WASHOUTS] [Illustration: THE FIRST PERMANENT DAM ON THE LITTLE COLORADO AT ST. JOSEPH] August 23, 1876, a postoffice was established, with John McLaws in charge. A weekly mail service operated between Santa Fe and Prescott. The first child in the settlement was Hannah Maria Colson, July 17, 1876. The first death was exactly a year later, that of Clara Gray. The first school district was established and the first school was taught during the winter of 1877-78. Of all the lower Little Colorado settlements, this is the only one now existent. The present St. Joseph lies only a hundred rods from the main line of the Santa Fe railroad system, 25 miles east of Winslow. The first Allen's Camp, in April, 1876, was three miles east of the present site. There was a change to the western location in June, at the suggestion of Daniel H. Wells, who had followed for an inspection of the new settlements. Later there was survey, nearby, of a townsite, the same that now is occupied. Among the few remaining settlers of the Little Colorado settlements, is Joseph Hill Richards, who writes that he was the first justice of the peace for Yavapai County in that region and the first captain there of territorial militia. He also was prominent in the Church organization. Struggling with a Treacherous River Every settlement along the Little Colorado River has known repeated troubles in maintaining its water supply. It would be vain recapitulation to tell just how many times each of the poor struggling communities had to rally back on the sands of the river bed to built up anew the structure of gravel and brush that must be depended upon, if bread were to be secured from the land. The Little Colorado is a treacherous stream at best, with a broad channel that wanders at will through the alluvial country that melts like sugar or salt at the touch of water. There are instances that stand out in this struggle for water. The first joint dam of Allen's Camp and Obed cost the settlers $5000. It is told that 960 day's work was done on the dam and 500 days more work on the Allen ditch. This dam went down at the first flood, for it raised the water about twelve feet. Then, in the spring of 1877, another dam was built, a mile and a half upstream, and this again washed away. In 1879 the St. Joseph settlers sought the third damsite at LeRoux Wash, about two and a half miles west of the present Holbrook. In 1881 they spent much money and effort on a plan to make a high dam at the site of the first construction, but this again was taken downstream by the river. In 1882, a pile dam was built across the river, and it again was spoiled by the floods. This dam generally was in use until 1891, but had to be repaired almost every year. In the year named, work was started upon what was hoped to be a permanent dam, at an estimated cost of $60,000. In 1894, Andrew Jenson wrote that at least $50,000 had been lost by the community upon its dams. Noting the fact that only fifteen families constituted the population, he called St. Joseph "the leading community in pain, determination and unflinching courage in dealing with the elements around them." St. Joseph, as early as 1894, had completed its eighth dam across the river. Jos. W. Smith wrote of the dedication of the dam, in March of that year. He remarked especially upon the showing of rosy-cheeked, well-clad children, of whom the greater part of the assemblage was composed, "showing that the people were by no means destitute, even if they had been laboring on ditches and dams so much for the last eighteen years." The main prayer of the exercise was brief, but characteristic: "O Lord, we pray that this dam may stand, if it be Thy will--if not, let Thy will be done." The invocation was effective. The dam stood, as is illustrated within this book. Decline and Fall of Sunset Sunset, the lowest of the settlements, was near the present railroad crossing of the river, below the river junction with Clear Creek. There had been a temporary location two miles upstream. The main structure was a stockade, twelve rods square, mainly of drift cottonwood logs. Within were rock-built houses, a community dining hall and a well. Combination was made with Ballenger, across the stream, in the building of a dam, two and a half miles above the settlement. Apparently the sandy land and the difficulty of irrigating it drove the settlers away, until, finally, in 1885, Lot Smith's family was the only one left upon the ground, and it departed in 1888. Years later, Andrew Jenson found the rock walls and chimneys still standing. "Everything is desert," he wrote, "the whole landscape looks dreary and forbidding and the lonely graveyard on the hillside only reminds one of the population which once was and that is no more." Only ruin marks the place where once was headquarters of the Little Colorado Stake of Zion. The settlement was badly placed, for floods came within a rod of the fort and covered the wheat fields. Lot Smith wrote in poetic vein, "This is a strange country, belonging to a people whose lands the rivers have spoiled." Very practically, however, he wrote of good lands and slack water supply, "though the river shows it would be a mighty rushing torrent when the rains commence in summer, with the appearance of being 25 miles broad, and the Indians told us that if we are indeed to live where we are encamped, we had better fix some scaffolding in the trees." In August, 1878, a correspondent of the Deseret News wrote from Sunset that for a week the rain had been pouring down almost incessantly, that the whole bottom was covered with water, that some of the farms were submerged and grain in shocks was flooded, that the grain of Woodruff was entirely destroyed, the grist mill of Brigham City inundated and the grain stacks there were deep in water, with the inhabitants using boats and rafts to get around their farms. Village Communal Organization The settlements all established themselves under the United Order. Early in 1876 one of the settlers wrote from Allen's Camp, "It is all United Order here and no beating around the bush, for it is the intention to go into it to the full meaning of the term." This chronicler, John L. Blythe, April 11, 1876, again wrote, "The companies are going into the United Order to the whole extent, giving in everything they possess, their labor, time and talent." In August there was a report from the same locality that "the people are living in a united system, each laboring for the good of all the community and an excellent feeling prevails." The communal system was given formal adoption at Allen's Camp April 28, 1877, when articles were agreed upon for a branch of the United Order. June 5, 1877, with Wm. C. Allen presiding, there was an appraisal of property and a separation of duties. Henry M. Tanner (who still is in St. Joseph), was secretary, John Bushman foreman of the farm, James Walker water master and Moses D. Steele superintendent of livestock. Niels Nielsen was in charge of ox teams and Jos. H. Rogers in charge of horse teams, harness and wagons. The Church historian has given in detail the manner in which the system worked: "From the beginning the Saints at Allen's Camp disciplined themselves strictly according to Church rules. Every morning the Saints, at the sound of the triangle, assembled in the schoolhouse for prayer, on which occasion they would not only pray and sing, but sometimes brethren would make brief remarks. The same was resorted to in the evening. They did not all eat at the same table (a common custom followed in the other camps), but nevertheless great union, peace and love prevailed among the people, and none seemed to take advantage of his neighbor. Peace, harmony and brotherly love characterized all the settlers at Allen's Camp from the very beginning." In August, 1878, Samuel G. Ladd wrote from the new St. Joseph, that the United Order worked harmoniously and prosperously. In that year manufacturing of brooms was commenced by John Bushman. Up to 1882 each family was drawing from one common storehouse. In 1883 the Order was dissolved at St. Joseph and the stewardship plan adopted. Each family received its part of the divided land and a settlement of what each man originally had put into the Order. Proforma organization of the Order was continued until January, 1887. Hospitality Was of Generous Sort From Sunset Crossing Camp, G. C. Wood wrote, in April, 1876, "The brethren built a long shanty, with a long table in it and all ate their meals together, worked together and got along finely." In February, 1878, President Lot Smith wrote the Deseret News in a strain that indicated doubt concerning the efficiency of the United Order system. His letter told: "This mission has had a strange history so far, most who came having got weak in the back or knees and gone home. Some, I believe, have felt somewhat exercised about the way we are getting along, and the mode in which we are conducting our culinary affairs. Now, I have always had a preference for eating with my family and have striven to show that I was willing to enlarge as often as circumstances require, and the same feeling seemed to prevail in these settlements. We have enlarged ourselves to the amount of forty in one day. We have noticed that most people who pass the road are willing to stop and board with us a week or two, notwithstanding our poor provisions and the queer style it was served up." In July of the same year, Lorenzo Hatch wrote from Woodruff, "At Sunset, Brigham City and Woodruff, the settlements eat at one table, hence we have no poor nor rich among us. The Obed camp also had gone into the United Order in the fullest sense in May, 1876." Brigham City's Varied Industries Ballenger, in September, 1878, was renamed Brigham City, in honor of President Brigham Young. Its people were found by Erastus Snow in September, 1878, with a remarkable organization, operating in part under the United Order system. There was a fort 200 feet square, with rocky walls seven feet high. Inside were 36 dwelling houses, each 15x13 feet. On the north side was the dining hall, 80x20 feet, with two rows of tables, to seat more than 150 persons. Adjoining was a kitchen, 25x20 feet, with an annexed bakehouse. Twelve other dwelling houses were mentioned, as well as a cellar and storehouse. Water was secured within the enclosure from two good wells. South of the fort were corrals and stockyards. The main industry was the farming of 274 acres, more than one-half of it in wheat. A pottery was in charge of Brother Behrman, reported to have been confident that he could surpass any of the potteries in Utah for good ware. Milk was secured from 142 cows. One family was assigned to the sawmill in the mountains. J. A. Woods taught the first school. Jesse O. Ballenger, the first leader, was succeeded in 1878 by George Lake, who reported that, "while the people were living together in the United Order they generally ate together at the same table. The Saints, as a rule, were very earnest in their endeavors to carry out the principles of the Order, but some became dissatisfied and moved away." Discouragement became general, and in 1881 all were released from the mission. The settlement practically was broken up, the people scattering, though without dissension. Some went to Forest Dale, and later to the Gila River, and some left Arizona altogether. There was a surplus from the experiment of about $8000, which went to the Church, after the people had drawn out their original capital, each taking the same number of animals and the same amount of property contributed originally. In 1882 only a couple of families were left and an added surplus of $2200 was used by the Church in settling the Gila country. In 1890 only the family of Sidney Wilson remained on the old site of Brigham City. The Brigham City water-power grist mill built in 1878, a present from the Church, was given to the people of Woodruff, but was not used. The abandonment of Brigham City should not be blamed to the weakness of a communistic system. There had been frequent failures of crops and there had come a determination to find a locality where nature would smile more often upon the barley, so scouts were sent to the San Juan country in Utah, the Salt River country and to the Gila. George Lake, Andrew Anderson and George W. Skinner constituted the Gila party. Near Smithville they bought land, a transaction elsewhere referred to. Anderson and Skinner, in December, 1880, returned to Brigham City. At that point a business meeting was called at once and the authorities of the United Order approved the purchases made. January 1, 1878, was announced a census of the settlement of the Little Colorado country. Sunset had 136 inhabitants, Ballenger 277, Allen's Camp 76, Woodruff 50 and Moen Copie 25, a total of 564, with 115 families. Brief Lives of Obed and Taylor The settlement of Obed, three miles southwest of St. Joseph, directly south of old Allen's Camp and across the river, bears date from June, 1876, having been moved a short distance from the first camp ground. At that time was built a fort of remarkable strength, twelve rods square. In places, the walls were ten feet high. There were bastions, with portholes for defense, at two of the corners, and portholes were in the walls all around. The camp at the start had 123 souls. Cottonwood logs were sawed for lumber. The community had a schoolhouse in January, 1877, and a denominational school was started the next month, with Phoebe McNeil as teacher. The settlement was not a happy one. The site was malarial, selected against Church instructions, and there were the usual troubles in the washing away of brush and log dams. The population drifted away, until there was abandonment in 1878. Taylor was a small settlement on the Little Colorado, about three miles below the present St. Joseph, and should not be confounded with the present settlement of the same name near Snowflake. This first Taylor was established January 22, 1878, by eight families, mainly from Panguitch and Beaver, Utah. In the United Order they built a dining hall, a quarter-mile back from the river and organized as a ward, with John Kartchner at its head. But there was discouragement, not unnaturally, when the river dam went out for the fifth time. Then, in July, 1878, members of the settlement departed, going to the present site of Snowflake on Silver Creek. They included a number of Arkansas immigrants. There had been little improvement outside of the stockade and dining hall, and for most of the time the people lived in their wagons. [Illustration: THE COLORADO FERRY AND RANCH AT THE MOUTH OF THE PARIA By courtesy of Dr. George Wharton James] [Illustration: LEE CABIN AT MOEN AVI] [Illustration: MOEN COPIE WOOLEN MILL. First and Only One in Arizona] Chapter Fourteen Travel, Missions and Industries Passing of the Boston Party Keen interest in the Southwest was excited early in 1876 by a series of lectures delivered at New England points by Judge Samuel W. Cozzens, author of "The Marvellous Country." There was formed the American Colonization Company, with Cozzens as president. Two companies of men, of about fifty individuals each, were dispatched from Boston, each man with equipment weighing about thirty pounds. The destination was a fertile valley in northeastern Arizona, a land that had been described eloquently, probably after only casual observation. The end of the Santa Fe railroad was in northern New Mexico. There the first party purchased four wagons and a number of mules from a grading contractor, Pat Shanley, afterward a cattleman in Gila County. The best story at hand of the Bostonians is from one of them, Horace E. Mann, who for years has been a prospector and miner and who now is a resident of Phoenix. He tells that the journey westward was without particular incident until was reached, about June 15, the actual destination, the valley of the Little Colorado River, on the route of the projected Atlantic & Pacific Railroad. The travelers were astonished to find the country already taken up by a number of companies of Mormon colonists. In New England the Mormons were considered a blood-thirsty people, eager to slay any Gentile who might happen along. It is not to be intimated that the Bostonians were mollycoddles. They appear to have been above even the average of the time, manly and stalwart enough, but the truth is, as told by Mr. Mann, the expedition did not care either to mingle with the Mormons or to incur danger of probable slaughter. Therefore, the parties hurried along as fast as possible. The same view is indicated in a recent interview with David E. Adams, of one of the Mormon settlements. He told the Historian that he found the Bostonians suspicious and fearful. At that time the Utah people still were living in their wagons. They were breaking ground and were starting upon the construction of dams in the river. The second Boston party passed June 23. At Sunset Crossing Mann and three of his companions entered upon an adventure assuredly novel in arid Arizona. They constructed a raft of drift cottonwood and thought to lighten the journey by floating down the river. It was found that the stream soon bent toward the northward, away from the wagon trail. Sometimes there were shoals that the raft had to be pushed over and again there were deep whirlpools, around which the raft went merrily a dozen times before the river channel again could be entered. The channel walls grew higher and higher until, finally, the navigators pulled the raft ashore and resumed their journey on foot, finding their wagon in camp at the Canyon Diablo crossing. There, apparently considering themselves safe from massacre, was an encampment of a week or more. At the Naming of Flagstaff Mann, his bunkie, George E. Loring (later express agent at Phoenix), a Rhode Islander named Tillinghast and three others formed an advance party westward. This party made camp at a small spring just south of San Francisco Mountains, where Flagstaff is now. Mann remembers the place as Volunteer Springs in Harrigan Valley. While waiting for the main party to come up, the advance guard hunted and explored. Mann remembers traveling up a little valley to the north and northwest to the big LeRoux Springs, below which he found the remains of a burnt cabin and of a stockade corral, possibly occupied in the past as a station on the transcontinental mail route. With reference to the naming of Flagstaff, Mr. Mann is very definite. He says that, while waiting for the main party, this being late in June, 1876, and merely for occupation, the limbs were cut from a straight pine tree that was growing by itself near the camp. The bark was cut away, leaving the tree a model flagstaff and for this purpose it was used, the flag being one owned by Tillinghast and the only one carried by the expedition. The tree was not cut down. It was left standing upon its own roots. This tale is rather at variance with one that has been of common acceptance in the history of Flagstaff and the date was not the Fourth of July, as has been believed, for Mann is sure that he arrived in Prescott in June. The main section of the first party came a few days later, and was on the ground for a celebration of the centennial Fourth of July that centered around the flagstaff. Mann also remembers that Major Maynadier, one of the leaders of the expedition, surveyed a townsite for Flagstaff, each of the members of the expedition being allotted a tract. The second party joined the first at Flagstaff. Word had been received that mechanics were needed at Prescott and in the nearby mines, with the large wages of $6 a day, and hence there was eagerness to get along and have a share in the wealth of the land. It remains to be stated that all the men found no difficulty in locating themselves in and around Prescott and that no regret was felt over the failure of the original plan. Southern Saints Brought Smallpox One of the few parties of Southern States Saints known for years in any of the Stakes of Zion joined the poverty-stricken colonists on the Little Colorado in the fall of 1877. Led by Nelson P. Beebe, it numbered about 100 individuals, coming through New Mexico by wagon, with a first stop at Savoia. The immigrants were without means or food and there had to be haste in sending most of them on westward, more wagons being sent from the Little Colorado camps for their conveyance. At Allen's Camp was a burden of sickness, mainly fever sufferers from the unfortunate Obed. To these visitors were added seventy of the "Arkansas Saints," who came October 4. Yet the plucky Allenites not only divided with the strangers their scanty store of bread, but gave a dance in celebration of the addition to the pioneers' strength. The arrivals brought with them a new source of woe. One of their number, Thomas West, had contracted smallpox at Albuquerque and from this case came many prostrations. Fort Moroni, at LeRoux Spring One of the most important watering places of northeastern Arizona is LeRoux Spring, seven miles northwest of Flagstaff on the southwestern slope of the San Francisco Mountains. This never-failing spring was a welcome spot to the pioneers who traveled the rocky road along the 35th parallel of latitude. San Francisco Spring (or Old Town Spring) at the present Flagstaff, was much less dependable and at the time of the construction of the Atlantic & Pacific railroad in 1881-2, water often was hauled to Flagstaff from the larger spring, at times sold for $1 a barrel. The importance of this water supply appears to have been appreciated early by the long-headed directing body of the Mormon Church. Early in 1877, under direction of John W. Young, son and one of the counselors of Brigham Young, from the Little Colorado settlements of St. Joseph and Sunset, was sent an expedition, that included Alma Iverson, John L. Blythe and Jos. W. McMurrin, the last at this writing president of the California Mission of the Church, then a boy of 18. According to Ammon M. Tenney, this LeRoux spring was known to the people of the Little Colorado settlements as San Francisco spring. Mr. McMurrin personally states his remembrance that the expedition proceeded along the Beale trail to the spring, near which was built a small log cabin, designed to give a degree of title to the water and to the locality, probably also to serve as a shelter for any missionary parties that might travel the road. There is no information that it was used later for any purpose. The men were instructed to build a cabin at Turkey Tanks, on the road to the Peaks, this cabin to be lined with pine needles and to be used as a storage icehouse, Counselor Young expressing the opinion that there would be times in the summer heat of the Little Colorado Valley when ice would be of the greatest value. The tanks were hardly suitable for this purpose, however, and the icehouse was not built. Location of the LeRoux spring by the Iverson-Blythe party in 1877 appears to have been sufficient to hold the ground till it was needed, in 1881, by John W. Young, in connection with his railroad work. About sixty graders and tie cutters were camped, mainly in tents, on LeRoux Prairie or Flat, below the spring, according to Mrs. W. J. Murphy, now of Phoenix, a resident of the Prairie for five months of 1881, her husband a contractor on the new railroad. She remembers no cattle, though deer and antelope were abundant. Stockaded Against the Indians In the early spring came reports of Indian raids to the eastward. So Young hauled in a number of double-length ties, which he set on end, making a stockade, within which he placed his camp, mainly of tents. Later were brush shelters within, but the great log house, illustrated herein, was not built until afterward. Thereafter was attached the name of Fort Moroni, given by Young, who organized the Moroni Cattle Company. At the time of the coming of the grade to Flagstaff, Young also had a camp in the western end of the present Flagstaff townsite. Fort Moroni was acquired about 1883 by the Arizona Cattle Company. The large building was used as a mess house. The stockade ties were cut down to fence height and eventually disappeared, used by the cowboys for fuel. An entertaining sidelight on the settlement of what later generally was known as Fort Valley has been thrown by Earl R. Forrest of Washington, Penn., in early days a cowboy for the Arizona Cattle Company. He writes that the building formed one side of a 100-foot square, with the stockade on the other three sides. In his day, the name of the ranch was changed to Fort Rickerson, in honor of Chas. L. Rickerson, treasurer of the company. Capt. F.B. Bullwinkle, the manager, a former Chief of the Chicago Fire Department, and a lover of fast stock, was killed near Flagstaff, thrown from a stumbling horse while racing for the railroad station. Thereafter the property passed into the possession of the Babbitt Brothers of Flagstaff. The old building was torn down late in 1920. In August, 1908, the first forest experiment station in the United States was established in Fort Valley. The great spring is used only for watering cattle, and the spring at Flagstaff appears to have been lost in the spread of civilization. LeRoux spring was named for Antoine LeRoux, principal guide of the famous survey expedition of Lieut. A.W. Whipple, along the 35th parallel, in 1853. Incidentally, this is the same LeRoux who was principal guide of the Mormon Battalion. Mormon Dairy and the Mount Trumbull Mill Mormon Mountain, Mormon Lake and Mormon Dairy still are known as such, 28 miles southeast of Flagstaff. The Dairy was established in September, 1878, by Lot Smith, in what then was known as Pleasant Valley, in the pines, sixty miles west of Sunset. In that year 48 men and 41 women from Sunset and Brigham City, were at the Dairy, caring for 115 cows and making butter and cheese. Three good log houses had been built. Seven miles south of Pleasant Valley (which should not be confounded with the Tonto Basin Pleasant Valley of sanguinary repute), was the site of the first sawmill on the Mogollon Plateau, upon which a half-dozen very large plants now operate to furnish lumber to the entire Southwest. This mill, probably antedated in northern Arizona only at Prescott, first was erected, about 1870, at Mount Trumbull, in the Uinkaret Mountains of northwestern Arizona, to cut lumber for the new temple at St. George, Utah, fifty miles to the northward. This mill, in 1876, was given by the Church authorities to the struggling Little Colorado River settlements. Taken down in August by the head sawyer, Warren R. Tenney, it was hauled into Sunset late in September and soon was re-erected by Tenney, and, November 7, put into operation in the pine woods near Mormon Lake, about sixty miles southwest of Sunset, soon turning out 100,000 feet of boards. Its site was named Millville. The mill, after the decline of the first settlements, passed into the possession of W. J. Flake. In the summer of 1882, it was transferred to Pinedale and in 1890 to Pinetop. It now is at Lakeside, where, it is assumed, at least part of the original machinery still is being operated. Its first work at Pinetop was to saw the timbers for a large assembly hall, or pavilion, to be used for the only conference ever held that included all the Arizona Stakes. Also in the timber country are to be noted Wilford, named in honor of President Wilford Woodruff, and Heber, named for Heber C. Kimball, small settlements fifty miles southwest of St. Joseph, established in 1883 from St. Joseph and other Little Colorado settlements, for stock raising and dry farming. John Bushman is believed to have been the first Mormon resident of the locality. Log houses were built and at Wilford was a schoolhouse, which later was moved to St. Joseph, there used as a dwelling. When a number of the brethren went into Mexican exile, their holdings were "jumped" by outsiders. Wilford has been entirely vacated, but Heber still has residents. Where Salt Was Secured Salt for the early settlements of northern Arizona very generally was secured from the salt lake of the Zuni, just east of the New Mexican line, roughly 33 miles from St. Johns. As early as 1865, Sol Barth brought salt on pack mules from this lake to points as far westward as Prescott. In the records of a number of the Little Colorado settlements are found references to where the brethren visited a salt lake and came back with as much as two tons at a load. This lake is of sacred character to the Zuni, which, at certain times of the year send parties of priests and warriors to the lake, 45 miles south of the tribal village. There is elaborate ceremonial before salt is collected. Undoubtedly the lake was known to prehistoric peoples, for salt, probably obtained at this point, has been found in cliff ruins in southern Colorado, 200 miles from the source of supply. The Zuni even had a special goddess, Mawe, genius of the sacred salt lake, or "Salt Mother," to whom offerings were made at the lake. Warren K. Follett, in 1878, told that the lake lies 300 feet lower than the general surface of the country. The salt forms within the water, in layers of from three to four inches thick, and is of remarkable purity. The Hopi secured salt from a ledge in the Grand Canyon, below the mouth of the Little Colorado, about eighty miles northwest of their villages. At the point of mining, sacrifices were made before shrines of a goddess of salt and a god of war. The place has had description by Dr. Geo. Wharton James, whose knowledge of the gorge is most comprehensive. On the upper Verde and in Tonto Creek Valley are salt deposits, though very impure. Upper Salt River has a small deposit of very good sodium chloride, which was mined mainly for the mills of Globe, in the seventies. The Verde deposit now is being mined for shipment to paper mills of its sodium sulphate. Reference elsewhere is made to the salt mines of the Virgin River Valley. [Illustration: GRAND FALLS ON THE LITTLE COLORADO RIVER] [Illustration: ORIGINAL FORT MORONI WITH ITS STOCKADE] [Illustration: FORT MORONI IN LATER YEARS] The Mission Post of Moen Copie One of the most interesting early locations of the Mormon Church in Arizona was that of Moen Copie, about 75 miles southeast of Lee's Ferry. The name is a Hopi one, signifying "running water" or "many springs." The soil is alkaline, but it is a place where Indians had raised crops for generations. The presiding spirit of the locality was Tuba, the Oraibi chief, who had been taken by Jacob Hamblin to Utah, there to learn something of the white man's civilization. Joseph Fish wrote that at an early date Moen Copie was selected as a missionary post by Jacob Hamblin and Andrew S. Gibbons and that in 1871 and 1872, John L. Blythe and family were at that point. Permanent settlement on Moen Copie Creek was made December 4, 1875, by a party headed by Jas. S. Brown. There was establishment of winter quarters, centering in a stone house 40x20 feet, with walls twenty inches thick. The house was on the edge of a cliff, with two rows of log houses forming three sides of a square. Indians Who Knew Whose Ox Was Gored The Author is pleased to present here a tale of Indian craft, delightfully told him by Mrs. Elvira Martineau (Benj. S.) Johnson, who, in 1876, accompanied her husband to Moen Copie, where he had been sent as a missionary. July 4 the women had just prepared a holiday feast when Indians were seen approaching. The men were summoned from the fields below the cliff. Leading the Indians was a Navajo, Peicon, who, addressing Brown as a brother chieftain, thrust forward his young son, dramatically stating that the lad had killed three cows owned at the settlement of Sunset and offering him for any punishment the whites might see fit to inflict, even though it be death. Brown mildly suggested that the Sunset people should be seen, but that he was sure that all they would ask would be the value of the animals. During the protracted argument a party of accompanying Utes came into the discussion, threatening individuals with their bows and arrows. The Navajos were fed and then was developed the truth. It was that the men of Sunset had killed three Indian cattle and the wily chief had been trying to get Brown to fix a drastic penalty upon his own people. Brown went with the Navajos to Sunset, there to learn that the half-starved colonists had killed three range animals, assumed to have been ownerless. The matter then was adjusted with little trouble and to the full satisfaction of the redskins. In September, 1878, Erastus Snow visited Moen Copie, where the inhabitants comprised nine families, with especial mention of Andrew S. Gibbons, of the party of John W. Young and of Tuba. There had been a prosperous season in a farming way. This visit is notable from the fact that on the 17th, Snow and others proceeded about two miles west of north and at Musha Springs located a townsite, afterward named Tuba City. Tuba City was visited in 1900 by Andrew Jenson, who found twenty families resident, with one family at the old Moen Copie mission and three families at Moen Abi, seven miles to the southwest. A Woolen Factory in the Wilds Primarily the Tuba settlement was a missionary effort, with the intention of taking the Gospel into the very center of the Navajo and Hopi country. Agriculture flourished a all times, with an abundant supply of water for irrigation. But there was an attempt at industry and one which would appear to have had the very best chance of success. The Navajo and Hopi alike are owners of immense numbers of sheep. The wool in early days almost entirely was utilized by the Indians in the making of blankets, this on rude hand looms, where the product was turned out with a maximum of labor and of time. John W. Young, elsewhere referred to in connection with the establishment of Fort Moroni and with the building of the Atlantic and Pacific railroad, thought he saw an opportunity to benefit the Indians and the Church, and probably himself, so at Tuba City, in the spring of 1879, he commenced erection of a woolen factory, with interior dimensions 90x70 feet. The plant was finished in November, with 192 spindles in use. In the spring of 1880 was a report in the Deseret News that the manufacture of yarns had commenced and that the machinery was running like a charm. Looms for the cloth-making were reported on the way. Just how labor was secured is not known, but it is probable that Indians were utilized to as large an extent as possible. There is no available record concerning the length of time this mill was operated. It is understood, however, that the Indians soon lost interest in it and failed to bring in wool. Possibly the labor supply was not ample and possibly the distance to the Utah settlements was too great and the journey too rough to secure profit. At any event, the factory closed without revolutionizing the Navajo and Hopi woolen industry. In 1900 was written that the factory "has most literally been carried away by Indians, travelers and others." Old Chief Tuba took particular pride in watching over the remains of the factory, but after his death the ruination of the building was made complete. Some of the machinery was taken to St. Johns. Lot Smith and His End In general the Saints at Tuba appear to have lived at peace with their Indian neighbors, save in 1892 when Lot Smith was killed. The simple tale of the tragedy is in a Church record that follows: "On Monday, June 20, 1892, some Indians at Tuba City turned their sheep into Lot Smith's pasture. Brother Smith went out to drive the sheep away, and while thus engaged he got into a quarrel with the Indians and commenced shooting their sheep. In retaliation the Indians commenced firing upon Lot Smith's cows and finally directed their fire against Lot Smith himself, shooting him through the body. Though mortally wounded, he rode home, a distance of about two miles, and lived about six hours, when he expired. It is stated on good authority that the Indians were very sorry, as Smith always had been a friend to them." The Author here might be permitted to make reference to the impression generally held in the Southwest that Lot Smith was a "killer," a man of violence, who died as he had lived. Close study of his record fails to bear out this view. Undoubtedly it started in Utah after his return from Mormon Battalion service, when he became a member of the Mormon militia that harassed Johnston's army in the passes east of the Salt Lake Valley. There is solemn Church assurance that not a life was taken in this foray, though many wagons were burned in an attempt, October 3, 1857, to delay the march of the troops. Smith (who in no wise was related to the family of the Prophet Joseph) became a leader in the Deseret defense forces, but there is belief that in all his life he shed no blood, unless it was in connection with a battle with the Utes near Provo, in February, 1850. In this fight were used brass cannon, probably those that had been bought at Sutter's Fort by returning Mormon Battalion members. According to a friendly biographer, "There never was a man who held the life and liberty of man more sacred than did Lot Smith." Ten years after his death there was re-interment of his remains at Farmington, Utah. Moen Copie Reverts to the Indians In 1900 Moen Copie ward embraced 21 families and about 150 souls. There had been an extension of the Navajo reservation westward and the Indians, though friendly, had been advised to crowd the Mormons out, on the ground that the country in reality belonged to the aborigines. There was no title to the land, which had not been surveyed and which was held only by squatter rights. There had been some success in a missionary way, but conditions arose which made it appear best that the land be vacated to the Indians. There was much negotiation and at the end there was payment by the government of $45,000, this divided among the whites according to the value of their improvements and acreage. In this wise the Mormon settlement of Tuba City was vacated in February, 1903, the inhabitants moving to other parts of Arizona and to Utah and Idaho. A large reservation school has been established on the Wash, many Indians there being instructed in the arts of the white man, while government farmers are utilizing the waters of the stream and of the springs in the cultivation of a considerable acreage. A feature of this school is that fuel is secured, at very slight cost, from coal measures nearby. Woodruff and Its Water Troubles Closely following settlement of the ephemeral lower Little Colorado towns came the founding of Woodruff, about 25 miles upstream from St. Joseph and about twelve miles above the present Holbrook. It is still a prosperous town and community, though its history has been one in which disaster has come repeatedly through the washing away of the dam which supplies its main canal with water from the Little Colorado and Silver Creek. In the locality the Mormons were antedated by Luther Martin and Felix Scott. The section was scouted in December, 1876, by Joseph H. Richards, Lewis P. Garden, James Thurman and Peter O. Peterson, from Allen's Camp, and they participated in starting a ditch from the river. There appeared to have been no indication of occupancy when, in March, 1877, Ammon M. Tenney passed through the valley and determined it a good place for location. In the following month, however, Cardon and two sons, and Wm. A. Walker came upon the ground, with other families, followed, three weeks later, by Nathan C. Tenney, father of Ammon M., with two sons, John T. and Samuel, Hans Gulbrandsen and Charles Riggs. For about a year the settlement was known simply as Tenney's Camp. L. H. Hatch was appointed to take charge in February, 1878. About that time the name of Woodruff was adopted, in honor of President Wilford Woodruff, this suggestion made by John W. Young. The first settlement was in a rock and adobe fort, forming a half square. There was a common dining room as, for a while, there was adherence to the system of the United Order. It is told that all save two of the settlers participated and there is memorandum of how three sisters were detailed weekly for cooking, with girls as assistants. In February, 1882, was survey of the present townsite, on which John Reidhead built the first house. This townsite was purchased from the Atlantic and Pacific Railroad Company, in May, 1889, for $8 an acre. At first it had not been appreciated that the town had not been built upon government land. The history of Woodruff has in it much of disastrous incident through the frequent breaking of the river dams. In May, 1880, the dam had to be cut by the settlers themselves, in order to permit the water to flow down to St. Joseph, where there was priority of appropriation. At several times, the Church organization helped in the repair or building of the many dams, after the settlers had spent everything they had and had reached the point of despair. At suggestion of Jesse N. Smith in 1884, all the brethren in the Stake were called upon to donate one day each of labor on the Woodruff dam. Up to 1890, the dam had been washed out seven times and even now there is trouble in its maintenance. Of passing interest is the fact that President Wilford Woodruff, after whom the settlement was named, was a visitor to Woodruff on at least two occasions, in 1879, and in 1887, when an exile from Utah. He was at Moen Copie when there came news, which later proved erroneous, that pursuers had crossed at Lee's Ferry. Then, guided by Richard Gibbons, he rode westward, making a stop of a few days at Fort Moroni. Holbrook Once Was Horsehead Crossing Holbrook, on the Little Colorado, county seat of Navajo County, shipping point on the Santa Fe railroad system for practically all of Navajo and Apache Counties, had Mormon inception, under its present name, that of an Atlantic and Pacific railroad locating engineer, F.A. Holbrook. The christening is said to have been done in 1881 by John W. Young, then a grading contractor, applied to a location two miles east of the present townsite. Young there had a store at his headquarters. Later the railroad authorities established the town on its present location. The settlement, since the first coming of English-speaking folk, had been known as Horsehead Crossing. For years before the railroad came, a roadside station was kept at the Crossing by a Mexican, Berardo, whose name was differently spelled by almost every traveler who wrote of him. One of the tales is from E.C. Bunch, who came as a young member of the Arkansas immigration in 1876, and who later became one of the leaders in Arizona education. He tells, in referring appreciatively to Mexican hospitality, that "Berrando's" sign, painted by an American, read, "If you have the money, you can eat." But the owner, feeling the misery coldheartedness might create, wrote below, "No got a money, eat anyway." Berardo loaned the colonists some cows, whose milk was most welcome. Chapter Fifteen Settlement Spreads Southward Snowflake and its Naming Snowflake, one of the most prosperous of towns of Mormon origin, lies 28 miles almost south of Holbrook, with which it was given railroad connection during 1919. The first settler was James Stinson who came in 1873, and who, by 1878, had taken out the waters of Silver Creek for the irrigation of about 300 acres. In July, 1878, Stinson (later a resident of Tempe) sold to Wm. J. Flake for $11,000, paid in livestock. July 21, the first Mormons moved upon the Stinson place. They were Flake, James Gale, Jesse Brady, Alexander Stewart and Thomas West, with their families, most of them from the old Taylor settlement. Others followed soon thereafter, including six Taylor families, headed by John Kartchner, they taking the upper end of the valley. Actual foundation of the town came in an incident of the most memorable of the southwestern trips of Erastus Snow. He and his party arrived at the Kartchner ranch September 26, 1878, the location described by L. John Nuttall of the party as "a nice little valley." As bishop was appointed John Hunt of Savoia, who was with the Mormon Battalion, and who remained in the same capacity till 1910. Flake's location was considered best for a townsite and to it was given the name it now bears, honoring the visiting dignitary and the founder. The townsite was surveyed soon thereafter by Samuel G. Ladd of St. Joseph, who also laid out several ditch lines. Even before there was a town, there was a birth, that of William Taylor Gale, son of James Gale. [Illustration: ERASTUS SNOW. In Charge of Pioneer Arizona Colonization] [Illustration: JOSEPH W. McMURRIN] [Illustration: ANTHONY W. IVINS] January 16, 1879, arrived Jesse N. Smith, president of the newly-created Eastern Arizona Stake, appointed on recommendation of Erastus Snow. After trying to negotiate for land at St. Johns, he returned, and he and his company concluded to locate in Snowflake, where they took up lots not already appropriated. The farming land went in a drawing of two parcels each to the city lot owners, who thus became possessed of twenty acres each. Joseph Fish headed a committee on distribution, which valued each city lot at $30, each first-class farming plot of ten acres at $110 and each second-class plot at $60, giving each shareholder property valued at $200, or ten head of stock, this being at the rate that Flake paid for the whole property. Flake took only one share. The Mormon towns usually were of the quietest, but occasionally had excitement brought to them. On one such occasion at Snowflake, December 8, 1892, was killed Chas. L. Flake, son of Wm. J. Flake. A message had come from New Mexico asking detention of Will Mason, a desperado said to have had a record of seven murders. Charles and his brother, Jas. M., attempted the arrest. Mason fired twice over his shoulder, the first bullet cutting James' left ear, and then shot Charles through the neck. Almost the same moment a bullet from James' pistol passed through the murderer's head, followed by a second. Of modern interest, indicative of the trend of public sentiment, is an agreement, entered into late in 1920, by the merchants of Snowflake and the towns to the southward, to sell no tobacco, in any form. Snowflake was the first county-seat of Apache County, created in 1879, the first court session held in the home of Wm. J. Flake. At the fall election, the courthouse was moved to St. Johns. In 1880, by the vote of Clifton, which then was within Apache County, Springerville was made the county seat. In 1882, St. Johns finally was chosen the seat of Apache County government. Joseph Fish, Historian The first consecutive history of Arizona, intended to be complete in its narration, undoubtedly was that written by Joseph Fish, for many years resident in or near Snowflake. Though Mr. Fish is a patriarch of the Mormon Church, his narration of events is entirely uncolored, unless by sympathy for the Indians. His work never had publication, a fact to be deplored. A copy of his manuscript is in the office of the State Historian, and another is possessed by Dr. J. A. Munk, held by him in his library of Arizoniana in the Southwestern Museum at Garvanza, Cal. The history has about 700 pages of typewritten matter, treating of events down to a comparatively late date. Mr. Fish has a clear and lucid style of narration and his work is both interesting and valuable. Though of no large means, he gathered, at his home on the Little Colorado, about 400 books and magazines, and upon this basis and by personal interviews and correspondence he secured the data upon which he wrote. He is a native of Illinois, of Yankee stock, and is now in his eightieth year. He came to Arizona in 1879 and the next year was in charge of the commissary department for the contract of John W. Young in the building of the Atlantic and Pacific railroad. His first historical work was done as clerk of the Eastern Arizona Stake. In 1902 he began work on another historical volume, "The Pioneers of the Rocky Mountains." He now is resident in Enterprise, Utah. Another historic character resident in the Stake was Ralph Ramsey, the artist in wood who carved the eagle that overspreads the Eagle gate in Salt Lake City. Taylor, Second of the Name Taylor, the second settlement of the name in the Mormon northeastern occupation, lies three miles south of Snowflake (which it antedates). It is on Silver Creek, which is spanned by a remarkable suspension bridge that connects two sections of the town. When the first Mormon residents came, early in 1878 the settlement was known as Bagley. Then there was to be change to Walker, but the Postoffice Department objected, as another Walker existed, near Prescott. The present name, honoring John Taylor, president of the Church, was adopted in 1881, at the suggestion of Stake President Jesse N. Smith. The first settler was James Pearce, a noted character in southwestern annals, son of the founder of Pearce's Ferry across the Colorado at the mouth of Grand Wash, at the lower end of the Grand Canyon. James Pearce was a pioneer missionary with Jacob Hamblin among the Paiutes of the Nevada Muddy region and the Hopi and Navajo of northeastern Arizona. He came January 23, 1878, in March joined by John H. Standiford. Other early arrivals were Jos. C. Kay, Jesse H. and Wm. A. Walker, Lorenzo Hatch, an early missionary to the northeastern Arizona Indians, Noah Brimhall and Daniel Bagley. A ditch was surveyed by Major Ladd, who did most of such work for all the settlements, but the townsite, established in 1878, on the recommendation, in September, of Erastus Snow, was surveyed in December by a group of interested residents, led by Jos. S. Carden, their "chain" being a rope. The irrigation troubles of the community appear to have been fewer than those of the Little Colorado towns, though in the great spring flood of 1890 the dams and bridges along Silver Creek were carried away. Shumway's Historic Founder Shumway, on Silver Creek, five miles above Taylor, has interest of historical sort in the fact that it was named after an early settler Charles Shumway, one of the most noted of the patriarchs of the Church. He was the first to cross the Mississippi, February 4, 1846, in the exodus from Nauvoo, and was one of the 143 Pioneers who entered Salt Lake with Brigham Young the following summer. In December, 1879, his son, Wilson G. Shumway, accepted a call to Arizona. Most of the winter was spent at Grand Falls in a "shack" he built of cottonwood logs, roofed with sandstone slabs. In this he entertained Apostle Woodruff, who directed the chiseling of the name "Wilford Woodruff" upon a rock. Charles Shumway and N.P. Beebe bought the mill rights on Silver Creek, acquired through location the previous year by Nathan C. and Jesse Wanslee, brought machinery from the East and, within a year, started a grist mill that still is a local institution. The village of Shumway never has had more than a score of families. Charles Shumway died May 21, 1898. His record of self-sacrifice continued after his arrival in Arizona early in 1880, the first stop being at Concho. There, according to his son, Wilson G., the family for two years could have been rated as among "the poorest of poor pioneers," with a dugout for a home, this later succeeded by a log cabin of comparative luxury. For months the bread was of barley flour, the diet later having variety, changed to corn bread and molasses, with wheat flour bread as a treat on Sundays. Showlow Won in a Game of "Seven-Up" Showlow, one of the freak Arizona place names, applied to a creek and district, as well as to a thrifty little settlement, lies about south of Snowflake, twenty miles or more. The name antedates the Mormon settlement. The valley jointly was held by C.E. Cooley and Marion Clark, both devoted to the card game of "seven-up." At a critical period of one of their games, when about all possible property had been wagered, Clark exclaimed, "Show low and you take the ranch!" Cooley "showed low." This same property later was sold by him to W.J. Flake, for $13,000. The Showlow section embraces the mountain communities of Showlow, Reidhead (Lone Pine), Pinedale, Linden, Juniper, Adair (which once had unhappy designation as "Fools' Hollow"), Ellsworth, Lakeside (also known as Fairview and Woodland), Pinetop and Cluff's Cienega. Cooley, in the Cienega (Sp., marsh) is the site of a large sawmill and is the terminus of a railroad from Holbrook. But the noted scout Cooley, lived elsewhere, at Showlow and at Apache Springs. The first Mormons to come to Showlow were Alfred Cluff and David E. Adams, who were employed by Cooley in 1876. They were from Allen's Camp, almost driven away by necessity. Others soon came, including Moses and Orson Cluff, Edmund Ellsworth and Edson Whipple, a Salt Lake Pioneer. There was gradual settlement of the communities above listed, generally prior to 1880. While only one member of the faith was killed during the Indian troubles of the eighties, log and stone forts were erected in several of the villages for use in case of need. Mountain Communities Out in the woods, twenty miles southwest of Snowflake, is the village of Pinedale, settled in January, 1879, by Niels Mortensen and sons and Niels Peterson. The first location was at what now is called East Pinedale, also known at different times as Mortensen and Percheron. In the following winter, a small sawmill was brought in from Fort Apache and in 1882 came a larger mill, the original Mount Trumbull mill. In that year a townsite had rough survey by James Huff and in 1885 a schoolhouse was built. The brethren had much trouble with desperados, horse and cattle thieves, but peace came after the Pleasant Valley war in Tonto Basin, in which thirty of the range riders were killed. Reidhead, also known at times as Woolf's Ranch, Lone Pine Crossing, Beaver Branch and Reidhead Crossing, is one of the deserted points of early settlement, historically important mainly in the fact that it was the home of Nathan B. Robinson, killed nearby by Apaches June 1, 1882. Fear of the Indians then drove away the other settlers and, though there was later return, in 1893 was final abandonment. Reidhead lay on Showlow Creek, ten miles above Taylor and ten miles from Cooley's ranch. It was one of the places of first white settlement in northeastern Arizona, a Mexican having had his ranch there even before Cooley came into the country. Then came one Woolf, from whom squatter rights were bought in April, 1878, by John Reidhead, then lately from Utah. Pinetop, 35 miles south of Snowflake, dates back to March, 1888, when settled by Wm. L. Penrod and sons, including four families, all from Provo, Utah. Progress started with the transfer to Pinetop of the Mount Trumbull mill in 1890. The name is said to have been given by soldiers, the first designation having been Penrod. A notable event in local history was a joint conference in Pinetop, July 4, 1892, with representatives from all Arizona Stakes and attended by President Woodruff's counselors, Geo. Q. Cannon and Jos. F. Smith. For this special occasion was built a pavilion, the largest in Arizona, a notable undertaking for a small community. The structure was destroyed by fire a few years ago. Forest Dale on the Reservation In the settlement of what now is southern Navajo County, the Mormon settlers a bit overran the present line of the Apache Indian reservation, where they located early in 1878 upon what now is known as Forest Dale Creek, a tributary of Carrizo Creek. The country is a beautiful one, well watered from abundant rains and well wooded, possibly a bit more favored than the present settlements of Showlow, Pinetop and Lakeside, which lie just north of the reservation line. There is reference in a letter of Llewellyn Harris, in July, 1878, to the settlement of Forest Dale, but the name is found in writings several months before. Harris and several others refer to the Little Colorado country as being in "Aravapai" County. This was in error. The county then was Yavapai, before the separation of Apache County. The valley was found by Oscar Cluff while hunting in the fall of 1877 and soon thereafter he moved there with his family. In February there followed his brother, Alfred Cluff, who suggested the name. The settlement was started February 18, 1878, by Jos. H. Frisby, Merritt Staley, Oscar Mann, Orson and Alfred Cluff, Ebenezer Thayne, David E. Adams and a few others. The overrunning referred to was not done blindly. Jos. H. Frisby and Alfred Cluff went to San Carlos. There they were assured by Agent Hart that Apache Springs and the creek referred to were not on the reservation, and that the government would protect them if they would settle there. It was understood that the reservation line lay about three miles south of the settlement. This information is contained in a letter signed by Agent Hart and addressed to Colonel Andrews, Eleventh Infantry, commanding Fort Apache. Mr. Hart stated that he would be "glad to have the settlers make permanent homes at Forest Dale, for the reason that the Indians strayed so far from their own lands that it was hard to keep track of them as conditions then were, and that the settlement of the country would have a tendency to hold the Indians on their own lands upon the reservation." Lieutenant Ray was sent with a detachment of troops and the Indians at Apache Springs were removed and the main body of the settlers, then temporarily located on the Showlow, moved over the ridge into the new valley. In March, 1878, the settlers included Merritt Staley, Oscar Mann, Ebenezer Thayne, David E. Adams, Jos. H. Frisby, Alfred Cluff, Isaac Follett, Orson Cluff and several unmarried men. In September, Erastus Snow found a very prosperous settlement. A ward organization was established. The first white child, Forest Dale Adams, is now the wife of Frank Webster, of Central, Arizona. Seven springs of good water, known as Apache Springs, formed the headwaters of Carrizo Creek. In 1879, Missionaries Harris and Thayne appear to have made a mistake similar to that of the Arab who allowed the camel to thrust his nose inside of the tent. They secured permission from the commanding officer of creek. The missionary efforts appear to have failed, and the Indians simply demanded everything in sight. Reports came that the locality really was on the reservation and the white population therefore drifted away, mainly into the Gila Valley. In December, 1879, only three families were left, and the following year the last were gone. In 1881 rumors drifted down the Little Colorado that Forest Dale, after all, was not on the reservation. So William Crookston and three others re-settled the place, some of them from the abandoned Brigham City. Then came the Indian troubles of 1881-82. When Fort Apache was attacked, the families consolidated at Cooley, where they built a fort. Some went north to Snowflake and Taylor. In December, 1881, President Jesse N. Smith of the Eastern Arizona Stake advised the Forest Dale settlers to satisfy the Indians for their claims on the place, and received assurance from General Carr at Fort Apache, that the locality most likely was not on the reservation and that, in case it was not, he would be pleased to have the Mormon settlers there. A new ward was established and William Ellsworth and twenty more families moved in, mainly from Brigham City. In May, 1882, the Indians came again to plant corn and were wrathful to find the whites ahead of them. An officer was sent from Fort Apache and a treaty was made by which the Indians were given thirty acres of planted land. June 1, 1882, Apaches killed Nathan B. Robinson at the Reidhead place and shot Emer Plumb at Walnut Springs, during a period of general Indian unrest. Soon thereafter, President Smith advised the settlers that they had better look for other locations, as the ground was on the reservation. In December, Lieutenant Gatewood, under orders from Captain Crawford (names afterward famous in the Geronimo campaign to the southward) came from Fort Apache and advised the settlers they would be given until the spring to vacate. The crops were disposed of at Fort Apache and the spring of 1883 found Forest Dale deserted, houses, fences, corrals and every improvement left behind. The drift of the settlers was to the Gila Valley. [Illustration: JOSEPH FISH. An Arizona Historian] [Illustration: JOSEPH H. RICHARDS OF ST. JOSEPH. One of the few original settlers who still lives on the Little Colorado] [Illustration: A GROUP OF ST. JOSEPH PIONEERS AND HISTORIAN ANDREW JENSON] [Illustration: SHUMWAY AND THE OLD MILL ON SILVER CREEK] This Forest Dale affair was made a national matter, January 24, 1916, when a bill was introduced by Senator Ashurst of Arizona for the relief of Alfred Cluff, Orson Cluff, Henry E. Norton, Wm. B. Ballard, Elijah Hancock, Susan R. Saline, Oscar Mann, Celia Thayne, William Cox, Theodore Farley, Adelaide Laxton, Clara L. Tenney, Geo. M. Adams, Charlotte Jensen and Sophia Huff. Later additions were David E. Adams and Peter H. McBride. The amounts claimed by each varied from $2000 to $15,000. A similar bill had been introduced by the Senator in a previous Congress. In his statement to the Indian Affairs Committee, the Senator stated that the settlements had been on unreserved and vacant Government lands and that the reservation had been extended to cover the tract some time in 1882. Appended were affidavits from each of the individuals claiming compensation. All told of moving during the winter, under conditions of great hardship, of cold and exposure and loss of property. David E. Adams, one of the few survivors of the Forest Dale settlement, lately advised the Author that the change in the reservation line undeniably was at the suggestion of C.E. Cooley, a noted Indian scout, who feared the Mormons would compete with him in supplying corn and forage to Fort Apache. Tonto Basin's Early Settlement Soon after location on the Little Colorado there was exploration to the southwest, with a view toward settlement extension. At the outset was encountered the very serious obstruction of the great Mogollon Rim, a precipice that averages more than 1000 feet in height for several hundred miles. Ways through this were found, however, into Tonto Basin, a great expanse, about 100 miles in length by 80 in width, lying south and southwest of the Rim, bounded on the west by the Mazatzal Mountains, and on the south and southeast by spurs of the Superstitions and Pinals. The Basin itself contains a sizable mountain range, the Sierra Ancha. The first exploration was made in July, 1876, by Wm. C. Allen, John Bushman, Pleasant Bradford and Peter Hansen. Their report was unfavorable, in considering settlement. In the fall of the following year there was exploration by John W. Freeman, John H. Willis, Thomas Clark, Alfred J. Randall, Willis Fuller and others. They returned a more favorable report. In March, 1878, Willis drove stock into the upper Basin and also took the first wagon to the East Verde Valley. He was followed by Freeman and family and Riel Allen. Freeman located a road to the Rim, from Pine Springs to Baker's Butte, about forty miles. Price W. Nielson (or Nelson) settled on Rye Creek, in 1878. In the following year was started the Pine settlement, about twenty miles north of the East Verde settlement, with Riel Allen at its head. There is record that most of the settlers on the East Verde moved away in 1879, mainly to Pine, and others back to the Little Colorado. However, the Author, in September of 1889, found a very prosperous little Mormon settlement on the East Verde, raising alfalfa, fruit and livestock. It was called Mazatzal City and lay within a few miles of the Natural Bridge, which is on the lower reaches of Pine Creek before that stream joins the East Verde. A settlement was in existence at least as late as 1889 on upper Tonto Creek. The first resident was David Gowan, discoverer of the Natural Bridge, he and two others taking advantage of the presence of a beaver-built log dam, from which an irrigating canal was started. The first of the Mormon settlers at that point, in 1883, were John and David W. Sanders, with their families, they followed by the Adams, Bagley and Gibson families. This location was a very lonely one, though less than ten miles, by rocky trail, from the town of Payson. It was not well populated, at any time, though soil, climate and water were good. Erastus Snow in 1878 made formal visit to the Tonto settlements. He found on Rye Creek the Price Nelson and Joseph Gibson families, less than a mile above where the stream entered Tonto Creek. Thereafter were visited the East Verde settlements, from which most of the men had gone to southern Utah after their families and stock, and Pine Creek and Strawberry Valley, where later was considerable settlement. According to Fish, the first settlement in Tonto Basin was by Al Rose, a Dane, in 1877, in Pleasant Valley, though he lived for only a few months in a stockade home which he erected. Then came G.S. Sixby and J. Church from California. There followed Ed. Rose, J.D. Tewksbury and sons, the Graham family and James Stinson, the last from Snowflake. Sixby is renowned as the hero of a wonderful experience in the spring of 1882, when, his brother and an employee killed, he held the fort of his log home against more than 100 Indians, the same band later fought and captured by Capt. Adna R. Chaffee in the fight of the Big Dry Wash. There was good reason for the delayed settlement of Tonto Basin, for it was a region traversed continually by a number of Indian tribes. It was a sort of No Man's Land, in which wandered the Mohave-Apache and the Tonto, the Cibicu and White Mountain Apaches, not always at peace among themselves. Several times the Pleasant and Cherry Creek Valleys were highways for Indian raids of large dimensions. The Pleasant Valley war, between the Tewksbury and Graham factions cost thirty lives. No Mormon participated. Most of the land holdings necessarily were small. The water supply is regular in only a few places. Hence it is natural that most of the Mormons who settled, moved on, to better agricultural conditions found farther southward. Abandonment of all Tonto Basin settlements was authorized at a meeting of President Woodruff with the heads of the Arizona Stakes, held at Albuquerque August 14, 1890. Chapter Sixteen Little Colorado Settlements Genesis of St. Johns One of the most remarkable of Arizona settlements is St. Johns, 58 miles southeast of Holbrook, its railroad station. Though its development has been almost entirely Mormon and though it is headquarters for the St. Johns Stake of the Church, its foundation dates back of the Mormon occupation of the valley of the Little Colorado. Very early in the seventies, New Mexican cattle and sheep men spread their ranges over the mountains into the Little Colorado Valley and there were occasional camps of the Spanish-speaking people. In 1872 a mail carrier, John Walker, had built a cabin on the river, five miles below the site of St. Johns. As early as 1864 the locality had been visited by Solomon Barth, a Jewish trader, who dealt with the Indians as far eastward as Zuni and who, on burros, packed salt from the Zuni salt lake to the mining camps of the Prescott section. Barth, oddly enough, for a while had been connected with the Mormons, at the age of 13, a new arrival from Posen, East Prussia, joining his uncle in a push-cart caravan to Salt Lake. Later he was in San Bernardino, there remaining after the 1857 exodus, to go to La Paz, Arizona, in 1862. In 1864 he carried mail on the route from Albuquerque to Prescott, as contractor. In November, 1868, he was captured by Apaches, but was liberated, with several Mexican associates, all almost naked, reaching the Zuni villages, on foot, four days later. For food they shared the carcass of a small dog. In 1870 he was post trader at Fort Apache, then known as Camp Ord, in the year of its establishment. In 1873, a game of cards at El Badito (Little Crossing), a settlement on the Little Colorado, on the St. Johns site, determined his future terrestrial place of residence. From his adversaries, New Mexicans, he won several thousand head of sheep and several thousand dollars. Then he left the life of the road and settled down. A.F. Banta, a pioneer of Arizona pioneers, then known by his army name of Charlie Franklin, tells that he was at Badito (Vadito) in 1876, the place then on a mail route southward to Fort Apache and the military posts on the Gila. In the same connection, James D. Houck, in 1874, contracted to carry mail across the Little Colorado Valley, between Fort Wingate and Prescott. Another mail route was from Wingate to St. Johns and Apache. Sol Barth and his brothers, Morris and Nathan, settled at St. Johns in the fall of 1873, with a number of New Mexican laborers. At once was commenced construction of a dam across the Little Colorado and of ditches and there was farming of a few hundred acres adjoining the site of the present town. In all, Barth laid claim to 1200 acres of land, though it proved later he had only a squatter title. With him originated the name of St. Johns, at first San Juan, given in compliment to the first female resident, Senora Maria San Juan Baca de Padilla. With this conspicuous exception, all saintly names in Arizona were bestowed by either Catholic missionaries or by Mormons. Ammon M. Tenney, a scout of Mormondom second only to Jacob Hamblin, in 1877 at Kanab received from President Brigham Young instructions to go into Arizona and select places for colonization. He visited many points in western New Mexico and eastern Arizona, but his recommendation was confined to St. Johns, Concho, sixteen miles west of St. Johns, The Meadows, eight miles northwest, and Woodruff. With the Tenney report in mind, in January, 1879, St. Johns was visited by Jesse N. Smith, just arrived in Arizona to be president of the Little Colorado Stake. But Smith was unable to make terms with Barth and his Mexican neighbors and turned back to Snowflake. Land Purchased by Mormons Under instructions from the Church, Ammon M. Tenney returned to St. Johns late in 1879 and, November 16, succeeded in effecting the purchase of the Barth interests, including three claims at The Meadows. The purchase price was 770 head of American cows, furnished by the Church, though 100 were loaned by W. J. Flake. The value of the livestock, estimated at $19,000, in later years was donated by the Church toward the erection of the St. Johns academy. Other land purchases later were made by arriving members. Tenney was the first head of the colony, which was started in December, by the arrival of Jos. H. Watkins and Wm. F. James, missionaries sent from Ogden, who came with their families. In December, Apostle Wilford Woodruff, later President of the Church, held the first religious meeting, this at the home of Donasiano Gurule, a New Mexican. The Church authorities were active in their settlement plans and at a quarterly Stake conference in Snowflake, March 27, 1880, 190 souls were reported from the St. Johns branch. A few days after the conference, Apostle Woodruff located a townsite one and a half miles below the center of the present site. This location, though surveyed and with a few houses, was abandoned the following September, on recommendation of Apostles Erastus Snow and Francis M. Lyman, for higher ground, west and north of the Mexican village. In the summer of 1880 the settlement, named Salem, was given a postoffice, but the Mormon postmaster appointed, Sixtus E. Johnson, failed to secure his keys from a non-Mormon, E.S. Stover, incumbent at San Juan. A notable arrival, October 9, 1890, was David K. Udall, called from Kane County, Utah, to serve as bishop of St. Johns ward. With continuous ecclesiastical service, he now is president of St. Johns Stake, elevated in July, 1887. Occupation of the new townsite started early in October, 1880, the public square designated by President Jesse N. Smith on the 9th. Twenty square-rod city lots were laid off in blocks 24 rods square, with streets six rods wide. In the spring of 1881 the farming land was surveyed into forty 40-acre blocks, these later subdivided. During the winter of 1881 was built a log schoolhouse, through private donations. The first teacher was Mrs. Anna Romney. The first church was a "bowery" of greasewood. That the years following hardly were ones of plenty is indicated by the fact that in the spring of 1885 President John Taylor issued a tithing office order for $1000 and $1187 more was collected in Utah stakes, to aid the St. Johns settlers in the purchase of foodstuffs and seed grain. A.F. Banta started a weekly newspaper, "The Pioneer Press," soon after occupation of the townsite, this journal in January, 1883, bought by Mormons and edited by M.P. Romney. Wild Celebration of St. John's Day There was a wild time in St. Johns on the day of the Mexican population's patron saint, San Juan, June 24, 1882, when Nat Greer and a band of Texas cowboys entered the Mexican town. The Greers had been unpopular with the Mexicans since they had marked a Mexican with an ear "underslope," as cattle are marked, this after a charge that their victim had been found in the act of stealing a Greer colt. The fight that followed the Greer entry had nothing at its initiation to do with the Mormon settlers. Assaulted by the Mexican police and populace, eight of the band rode away and four were penned into an uncompleted adobe house. Jim Vaughn of the raiders was killed and Harris Greer was wounded. On the attacking side was wounded Francisco Tafolla, whose son in later years was killed while serving in the Arizona Rangers. It was declared that several thousand shots had been fired, but there was a lull, in which the part of peacemaker was taken up by "Father" Nathan C. Tenney, a pioneer of Woodruff and father of Ammon M. Tenney. He walked to the house and induced the Greers to surrender. The Sheriff, E.S. Stover, was summoned and was in the act of taking the men to jail when a shot was fired from a loft of the Barth house, where a number of Mexicans had established themselves. The bullet, possibly intended for a Greer, passed through the patriarch's head and neck, killing him instantly. The Greers were threatened with lynching, but were saved by the sheriff's determination. Their case was taken to Prescott and they escaped with light punishment. [Illustration: FIRST MORMON SCHOOL, CHURCH AND BOWERY AT ST. JOHNS] [Illustration: DAVID K. UDALL AND HIS FIRST RESIDENCE AT ST. JOHNS] [Illustration: ST. JOHNS IN 1887. Sol Barth's House with the Tower] [Illustration: THE STAKE ACADEMY AT ST. JOHNS] In the fall of 1881 the community knew a summary execution of two men and there were other deeds of disorder, but in no wise did they affect the Mormon people, save that the lawless actions unsettled the usual peaceful conditions. Disputes Over Land Titles It is not within the province of this work to deal in matters of controversial sort, especially with those that may have affected the religious features of the Mormon settlement but there may be mention of a few of the difficulties that came to the people of St. Johns in their earlier days. The general subject of land titles in the Mormon settlements that came within the scope of railroad land grants has been referred to on other pages. In St. Johns there was added need for defense of the squatter titles secured from Barth and the Mexicans, while there was assault on the validity of the occupation of the townsite. On several occasions, especially in March, 1884, there was attempted "jumping" of the choicest lots and there was near approach to bloodshed, prevented only by the pacific determination of Bishop Udall. The opposition upset a house that had been placed upon one lot and riotous conditions prevailed for hours. reinforcements quickly came from outlying Mormon settlements and firearms were carried generally in self defense. A number of lawsuits had to be defended, at large expense. There was friction with the Mexican element, which lived compactly in the old town, just east of the Mormon settlement, and clashes were known with a non-Mormon American element that had political connection with the Mexicans. About May 18, 1884, was discovered a plot to waylay and harm Apostle Brigham Young, Jr., and Francis M. Lyman, on the road to Ramah, but a strong escort fended off the danger. In the Stake chronicles is told that the brethren for a time united in regular fasting and prayer, seeking protection from their enemies. Irrigation Difficulties and Disaster St. Johns had its irrigation troubles, just as did every other Little Colorado settlement, only on a larger scale. In the beginning of the Mormon settlement, claim was made by the Mexicans upon the larger part of the river flow. Later there was compromise on a basis of three-fifths of the flow to the Mormons and two-fifths to the Mexicans, and in 1886 a degree of stability was secured by formation of the St. Johns Irrigation Company. A large dam, six miles south of St. Johns, created what was called the Slough reservoir. However, this dam was washed out in 1903, after years of drought. Then were several years of discouragement and of loss of population. Thereafter came the idea of building a larger dam at a point twelve miles upstream, creating a reservoir to be drained through a deep cut. The plan was approved by the Church, which appropriated $5000 toward construction. There was formation of an irrigation company, to which was attached the name of Apostle F.M. Lyman, who had taken a personal interest in the improvement. A Colorado company provided one-half the necessary capital and the community the balance, and plans were made for the reclamation of 15,000 acres upon higher land than had been irrigated before. After expenditure of $200,000, the dam was completed and the reservoir filled. Construction was faulty and in April, 1915, the dam was washed away, with attendant loss of eight lives and with large damage to flooded farms below. There was reorganization of the Lyman Company and about $200,000 more was spent, with the desired end of water storage still unreached. Then came appeal to the State, which, through the State Loan Board, advanced large sums, taking as security mortgages on the land and dam. State investment in the Lyman project today approximates $800,000. The dam now is about finished and is claimed to be a structure that will stand all flood conditions. Meager Rations at Concho Concho was a Mexican village, at least a dozen years established, when the first Mormon settlers arrived. The name probably is from the Spanish word "concha," a shell. The settlement lies sixteen miles west of St. Johns. There were two sections, the older, in which Spanish was spoken and in which stock raising was the main occupation, and the Mormon settlement, a mile up the valley, in which there was effort to exist by agriculture on what was called a "putty" soil, with lack of sufficient water supply. The first of the Mormons to come was Bateman H. Wilhelm, who arrived in March, 1879. Soon thereafter Wm. J. Flake and Jesse J. Brady purchased the main part of the valley, the former paying for his half interest eight cows, one mule, a set of harness and a set of blacksmith tools. Before the end of the year, about thirty Saints were resident in the locality, some of the later arrivals being David Pulsipher, a Mormon Battalion member, Geo. H. Killian and Chas. G. Curtis. A townsite was roughly surveyed by brethren who laid their stakes by the North Star. September 26, 1880, there was organization of a Church ward and there was assumed the name of Erastus, in honor of Erastus Snow, who then was presiding at a Snowflake conference. This name was abandoned for that of Concho at a Church meeting held in St. Johns December 6, 1895. In later years, the Mormon residents, after building a reservoir and expending much effort toward irrigation, generally have turned from agriculture to stock raising. Hunt is an agricultural settlement seventeen miles down the stream from St. Johns and one mile below a former Mexican settlement, near San Antonio, above which at some time subsequent to 1876 there settled an army officer named Hunt, who left the service at Fort Apache and whose descendants live in the county. The first Mormon settler was Thomas L. Greer in 1879, the old Greer ranch still maintained, a mile east of the present postoffice. Thereafter, the location was known as Greer Valley. In 1901, D.K. Udall became a resident and in that year his wife, appointed postmaster, was instrumental in naming the office and locality after her father, John Hunt, of the Mormon Battalion, who had a farm in the locality a year or so thereafter, though not actually resident. The Meadows purchase, eight miles northwest of St. Johns, was occupied November 28, 1879. Among the settlers was the famous Indian missionary, Ira Hatch. Walnut Grove, twenty miles south of St. Johns, was settled early in 1882 by Jas. W. Wilkins and son, who bought Mexican claims. There was trouble over water priorities on the flow of the Little Colorado and the place now has small population, much of it Spanish-speaking. Springerville and Eagar Valle Redondo (Round Valley), 32 miles southeast of St. Johns, was the original name of the Springerville section. The first settler was Wm. R. Milligan, a Tennessean, who established a fort in the valley in 1871. The name was given in honor of Harry Springer, an Albuquerque merchant, who had a branch store in the valley. A.F. Banta states that the first town was across the Little Colorado from the present townsite. Banta was the first postmaster, in Becker's store. The first Mormons on the ground, in February, 1879, were Jens Skousen, Peter J. Christofferson and Jas. L. Robertson, from St. Joseph. Soon thereafter came Wm. J. Flake, with more cows available for trade, giving forty of them to one York, for a planted grain field. Flake did not remain. In March came John T. Eager, who located four miles south of the present Springerville, in Water Canyon, and about the same time arrived Jacob Hamblin, the scout missionary. The latter took up residence in the Milligan fort and was appointed to preside over the Saints of the vicinity, but remained only till winter. In 1882, President Jesse N. Smith divided Round Valley into two wards, the upper to be known as Amity and the lower as Omer. In 1888 the people of these wards established a townsite, two miles above and south of Springerville, which was a Spanish-speaking community. The new town, at first known as Union, later was named Eagar, after the three Eagar brothers. A Land of Beaver and Bear Nutrioso, sixteen miles southeast of Springerville, is very near the dividing ridge of the Gila and Little Colorado watersheds. The name is a combination of nutria (Sp., otter) and oso (Sp., bear). "Nutria" was applied to the beaver, of which there were many. The first English-speaking settler was Jas. G.H. Colter, a lumberman from Wisconsin, who came to Round Valley in July, 1875, driving three wagons from Atchison, Kansas, losing a half year's provision of food to Navajos, as toll for crossing the reservation. He grew barley for Fort Apache, getting $9 per 100 pounds. In 1879, at Nutrioso, he sold his farm, for 300 head of cattle, to Wm. J. Flake. The Colter family for years had its home four miles above Springerville, at Colter, but the founder is in the Pioneers' Home at Prescott. One of the sons, Fred, was a candidate for Governor of Arizona in 1918. Flake parcelled out the land to John W., J. Jas. M. and Hyrum B. Clark, John W., J.Y., and David J. Lee, Geo. W. Adair, Albert Minerly, Adam Greenwood, George Peck and W. W. Pace, the last a citizen of later prominence in the Gila Valley. The grain they raised the first season, 1700 bushels, chiefly barley, was sent as a "loan" to the Little Colorado settlers, who were very near starvation. In 1880 was built a fort, for there was fear of Apaches, who had been wiping out whole villages in New Mexico. There was concentration in Nutrioso of outlying settlers, but the Indians failed to give any direct trouble. A sawmill was started in 1881 and a schoolhouse was built the following year. A postoffice was established in 1883. In Lee's Valley, sixteen miles southwest of Springerville, is Greer, established by the Saints in 1879. The first to come were Peter J. Jensen, Lehi Smithson, James Hale, Heber Dalton and James Lee. In 1895, was added a saw-mill, built by Ellis W. Wiltbank and John M. Black. The name Greer was not applied till 1896. The postoffice dates from 1898. Altitudinous Agriculture at Alpine Alpine, in Bush Valley, near the southern edge of Apache County, four miles from the New Mexican line, has altitude approximating 8000 feet and has fame as probably being the highest locality in the United States where farming is successfully prosecuted. Greer is about the same altitude. The principal crop is oats, produced at the rate of 1000 bushels for every adult male in the community. Crop failures are unknown, save when the grasshoppers come, as they have come in devouring clouds in a number of years. The location is a healthful and a beautiful one, in a valley surrounded by pines. Anderson Bush, not a Mormon, was the first settler, in 1876. March 27, 1879, came Fred Hamblin and Abraham Winsor, with their families. For years there were the wildest of frontier conditions, between outlaws and Indians. the latter stole horses and cattle, but spared Mormon lives. This was the more notable in that many villages of Spanish-speaking people were raided by the redskins in New Mexico. Naturally, the settlers huddled together, for better defense. In 1880 the log homes were moved into a square, forming a very effective sort of fort, nearly a mile southeast of the present townsite. Until that time the community had kept the name of Frisco, given because of the nearby head-waters of the San Francisco River. In 1881 most of the settlers moved over to Nutrioso for protection, but only for a few weeks. Alpine is the resting place of the bones of Jacob Hamblin, most noted of southwestern missionaries of his faith. In 1920 the County Agricultural Agent reported that only two farmers in the United States were growing the Moshannock potato, Frederick Hamblin at Alpine and Wallace H. Larson at Lakeside. In Western New Mexico Luna, in New Mexico, twelve miles east of Alpine, Arizona, was on the sheep range of the Luna brothers, who did not welcome the advent of the first Mormon families, those of the Swapp brothers and Lorenzo Watson, February 28, 1883. Two prospectors had to be bought out, to clear a squatter's title. In the summer came "Parson" Geo. C. Williams, also a pioneer of Pleasanton. The first name adopted was Grant, in honor of Apostle Heber J. Grant, this later changed to Heber, as there was an older New Mexican settlement named Grant's. But even this conflicted with Heber, Arizona (named after Heber C. Kimball), and so the original name endures, made official in 1895. The first house was a log fort. A notable present resident is Frederick Hamblin, brother of Jacob and of the same frontier type. There is local pride over how he fought, single-handed, with a broken and unloaded rifle, the largest grizzly bear ever known in the surrounding Mogollon Mountains. This was in November, 1888. The bear fought standing and was taller than Hamblin, a giant of a man, two inches over six feet in height. The rifle barrel was thrust down the bear's throat after the stock had been torn away, and upon the steel still are shown the marks of the brute's teeth. The same teeth were knocked out by the flailing blows of the desperate pioneer, who finally escaped when Bruin tired of the fight. Then Hamblin discovered himself badly hurt, one hand, especially, chewed by the bear. The animal later was killed by a neighbor and was identified by broken teeth and wounds. New Mexican Locations As before noted in this work, the Mormon Church sought little in New Mexico in the pioneering days, for little opportunity existed for settlement in the agricultural valleys. In western New Mexico, however, the country was more open and there was opportunity for missionary effort. Missionaries were in the Navajo and Zuni country in very early days and at the time of the great Mormon immigration of 1876 already there had been Indian conversions. In that year, by direct assignment from President Brigham Young, then at Kanab, Lorenzo Hatch, later joined by John Maughn, settled in the Zuni country, at Fish Springs and San Lorenzo. Thereafter, on arrival of other missionaries, were locations at Savoia and Savoietta. It should be explained that these names, pronounced as they stand, are rough-hewn renditions of the Spanish words cebolla, "onion," and cebolleta, "little onion." Nathan C. Tenney and sons were among the colonists of 1878. In 1880 were Indian troubles that caused abandonment of the locations, but a new start was made in 1882, when a number of families came from the deserted Brigham City and Sunset. A new village was started, about 25 miles east of the Arizona line, at first known as Navajo, but later as Ramah. The public square was on the ruins of an ancient Indian pueblo. Ira Hatch came in the fall. A large degree of missionary success appears to have been achieved among the Zuni, with 165 baptisms by Ammon M. Tenney, but at times there was friction with Mexican residents. The land on which the town stood later had to be bought from a cattle company, which had secured title from the Atlantic and Pacific Railroad Company. [Illustration: FOUNDERS OF NORTHERN ARIZONA TOWNS 1--Henry W. Miller 2--Wm. C. Allen 3--George Lake 4--Wm. J. Flake 5--Charles Shumway 6--Geo. H. Crosby, Sr. 7--J.V. Bushman] [Illustration: A FEW MORE PIONEERS 1--Almeda McClellan 6--Benj. F. Johnson 2--Mrs. A.S. Gibbons 7--Martha Curtis 3--Mary Richards 8--Josephine Curtis 4--Joseph Foutz 9--Wm. N. Fife 5--Virginia Curtis 10--J.D. Fife] Bluewater, near the Santa Fe railroad, about thirty miles northeast of Ramah, is a Church outpost, established in 1894 by Ernst A. Trietjen and Friehoff G. Nielson from Ramah. For a while, from 1905, it was the home of C.R. Hakes, former president of the Maricopa Stake. Bluewater now is a prosperous agricultural settlement, with assured stored water supply and an excellent market available for its products. Most southerly of the early New Mexican Church settlements was Pleasanton, on the San Francisco River, in Williams Valley, and sixty miles northwest of Silver City. The first settler was Geo. C. Williams, who came in 1879. At no time was there much population. Jacob Hamblin here spent the few last years of his life, dying August 31, 1886. His family was the last to quit the locality, departing in 1889. Chapter Seventeen Economic Conditions Nature and Man Both Were Difficult To the struggle with the elements, to the difficulties that attended the breaking of a stubborn soil and to the agricultural utilization of a widely-varying water supply, to the burdens of drought and flood and disease was added the intermittent hostility of stock interests that would have stopped all farming encroachment upon the open range. Concerning this phase of frontier life in Arizona, the following is from the pen of B.H. Roberts: "The settlers in the St. Johns and Snowflake Stakes have met with great difficulties, first on account of the nature of the country itself, its variable periods of drought, sometimes long-continued, when the parched earth yields little on the ranges for the stock, and makes the supply of water for irrigation purposes uncertain; then came flood periods, that time and again destroyed reservoir dams and washed out miles of irrigating canals. This was also the region of great cattle and sheep companies, occupying the public domain with their herds, sometimes by lease from the government, sometimes by mere usurpation. The cattle and sheep companies and their employees waged fierce war upon each other for possession of the range, and both were opposed to the incoming of the settlers, as trespassers upon their preserves. The stock companies often infringed upon the settlers' rights, disturbed their peace, ran off their stock and resorted to occasional violence to discourage their settling in the country. Being 'Mormons,' the outlaw element of the community felt that they could trespass upon their rights with impunity, and the civil officers gave them none too warm a welcome into the Territory. The colonists, however, persisted in their efforts to form and maintain settlements in the face of all these discouraging circumstances. The fighting of the great cattle and sheep companies for possession of range privileges is now practically ended; the building of more substantial reservoirs is mastering the flood problems and the drought periods at the same time, and the Saints, by the uprightness of their lives, their industry, perseverance, and enterprise, have proven their value as citizens in the commonwealth, until the prejudices of the past, which gave them a cold reception on their advent into Arizona, and slight courtesy from the older settlers, have given way to more enlightened policies of friendship; and today peace and confidence and respect are accorded to the Latter-day Saints of Arizona." A view of early-day range conditions along the Little Colorado lately was given by David E. Adams: "When we came to Arizona in 1876, the hills and plains were covered with high grass and the country was not cut up with ravines and gullies as it is now. This has been brought about through over-stocking the ranges. On the Little Colorado we could cut hay for miles and miles in every direction. The Aztec Cattle Company brought tens of thousands of cattle into the country, claimed every other section, overstocked the range and fed out all the grass. Then the water, not being held back, followed the cattle trails and cut the country up. Later, tens of thousands of cattle died because of drought and lack of feed and disease. The river banks were covered with dead carcasses." Breaking the ground in Arizona was found a very serious task, even on the plains or where Nature had provided ample rains. Where industry created an oasis, to it ever swarmed the wild life of the surrounding hills or deserts. Prairie dogs, rabbits and coyotes took toll from the pioneer farmer, sometimes robbing him of the whole of the meager store of foodstuffs so necessary to maintain his family and to secure his residence. From 1884 to 1891 there were occasional visitations, in the Little Colorado Valley, of grasshoppers. For several years the settlement of Alpine was reported "devastated" and for a couple of years at Ramah the crops were so taken by grasshoppers that the men had to go elsewhere for work to secure sustenance for their families. St. Johns, Erastus and Luna all suffered severely at times from insect devastation. Winters were of unusual severity. Railroad Work Brought Bread Just as the Saints of Utah benefited by the construction of the Central and Union Pacific railroads, so there was benefit in northeastern Arizona through the work of building the Atlantic and Pacific railroad in 1880-82. John W. Young and Jesse N. Smith, joined by Ammon M. Tenney, in the spring of 1880 took a contract for grading five miles, simply to secure bread for the people of the Little Colorado Valley. During the previous winter there had been a large immigration from Utah, where, erroneously, it had been reported the Arizonans had raised good crops, so comparatively little food was brought in. The limited crop of 1879 soon was consumed and the spring found the settlers almost starving. Lot Smith had loaned the people a quantity of wheat the previous season and much of the crop was due him. Young and Smith went as far as Pueblo, where they secured their contract and on their return made arrangements with merchants at Albuquerque for supplies. The first contract was for a section about 24 miles east of Fort Wingate, N.M., and to that point in July went all the men who could possibly leave home. The first company was from Snowflake, Jesse N. Smith taking about forty men. Soon thereafter, flour was sent back to the settlements and there was grateful relief. After a while, Smith drew out of the railroad work. Tenney returned to the railroad the following year to assist Young in filling a contract for the grading of 100 miles and the furnishing of 50,000 ties. The work on the railroad, while securing food in a critical period, still caused neglect of agriculture at home, where the few men remaining, together with the women and children, had to labor hard. Burden of a Railroad Land Grant The settlers on the Little Colorado appear to have had something more than their share of land trouble. Not only were hardships in their journeyings thither, with following privations in the breaking of the wilderness for the use of mankind, but there came an additional and serious blow when even title to their hard-earned lands was disputed, apparently upon adequate legal ground. The best story at hand concerning this feature of early life on the Little Colorado is found in the Fish manuscript, told by one who was on the ground at the time and who participated in the final settlement: "In March, 1872, the General Government gave a railroad land grant of every alternate section of land bordering the proposed Atlantic and Pacific railroad, extending out for forty miles each side of said road, through the public lands of the United States in the Territories of New Mexico and Arizona. The rule was that any lands settled upon, prior to the date of the grant, should be guaranteed to the settler, and the railroad be indemnified with as much land as was thus taken up on an additional grant of ten miles each side, called lieu lands, just outside the forty-mile limits of the main grant. In the fall of 1878 and the winter of 1879, when the settlers arrived on the ground where Snowflake and Taylor now stand, they supposed the railroad grant would doubtless lapse, as there was then no indication that the road would be built. They bought the Stinson ranch, paying an enormous price for it. The Government had not then surveyed the land and the government sections were not then open for entry at the land office. But early in 1880 the railroad company began building its road west from Albuquerque. In May of said year, Jesse N. Smith, on behalf of the settlers of Snowflake, applied to the railroad company for the railroad lands they occupied, and received the assurance that they, the settlers, should have the first right to their land, and the first refusal thereof, and that the price would not be raised on account of their improvements. The railroad company even furnished blank applications, which a number of the settlers made out and filed with the company, which were afterwards ignored. About this time capitalists and moneyed men, many of them foreigners, began turning their attention to cattle raising in our Territory. Among others, a company known as the Aztec Land and Cattle Company was organized, composed mostly of capitalists from the east. This company bought a very large block of the railroad lands, including Snowflake and Taylor, and all in that vicinity. The new owners immediately served notice on the settlers that they must buy or lease the railroad portion, the odd-numbered sections of the land they occupied. The settlers appointed Jesse N. Smith and Joseph Fish a committee to represent their claims, but no definite understanding could be obtained from the local officers of the company, all such business being referred to the central office in New York City. The railroad company not having sold the land at Woodruff, it served a similar notice on the settlers there, and it seemed that they would all be compelled to abandon their improvements and move away. In this emergency, the settlers, who were of the Mormon faith, applied to the Presidency of the Church for relief. An estimate of the value of the improvements of the settlers was made and the amount was found to so far exceed the probable cost of the land that the Presidency of the Church appropriated $500 for the expenses and sent Brigham Young, Jr., and Jesse N. Smith east to negotiate a purchase. They started on their mission in the latter part of February, 1889. They finally, on April 2, 1889, closed a contract in New York City for seven full sections of land at $4.50 per acre, one-fifth of the price being paid down, and Jesse N. Smith giving his note for the remainder, to run four years at 6 per cent interest; one-fourth the amount to be paid at the end of each year, and the interest to be added and paid every half year." While in New York they also bargained with J.A. Williamson, the railroad land commissioner, for one section of land at Woodruff at $8 per acre, one-half at the expiration of each year, with 6 per cent interest to be added each half year. Payment was made for the last purchase in Albuquerque, the contract being closed May 3, 1889. The Mormon Church furnished much of that money for these purchases, receiving back a small portion, as individuals were able to pay the same, and appropriating the remainder for the benefit of schools and reservoirs in the vicinity of said towns. Little Trouble With Indians It is notable that the settlers on the Little Colorado had very little actual trouble with the Indians, with the Navajo of the north or the Apache of the south. The Indians were frequent visitors to the settlements and were treated with usual Mormon hospitality. There were no depredations upon the livestock, and when the peace of the settlements was disturbed it was by the white man and not by the red brother. During the time of the building of the Atlantic and Pacific railroad, there was an Indian scare. This originated in the outbreak of Nockedaklinny, a medicine man of the Coyoteros, who, August 30, 1881, was killed in the Cibicu country, a day's travel from Fort Apache, by troops led by Col. E.A. Carr, Fifth Cavalry. Two days later the Indians attacked Camp Apache itself, after killing eight men on the road, and the post probably was saved from capture by the hurried return of its commander, with his troops. He left behind seven of his men, having been treacherously fired upon by 23 Indian scouts, whom he had taken with him. A number of murders were committed by the Indians in northern Tonto Basin, but the insurrection extended no farther northward than Camp Apache. Still it created great uneasiness within the comparatively unprotected settlements of the river valley. June 1, 1882, was the killing of Nathan B. Robinson, this the only Indian murder of a Mormon in this section. Church Administrative Features While this work in no wise seeks to carry through any records of Church authority, it happens that the leader in each of the southwestern migrations and settlements was a man appointed for that purpose by the Church Presidency and the greater number of the settlers came by direct Church "call." In the case of the Little Colorado settlements, this "call" was not released till January, 1900, in a letter of President Lorenzo Snow, borne to St. Johns by Apostle (now President) Heber J. Grant. The several organizations of the northeastern districts are set forth, with official exactness, by Historian Roberts, as follows: "On January 27, 1878, the Latter-day Saints who had settled on the Little Colorado, in Navajo (then Yavapai) County, under the leadership of Major Lot Smith, by that time grouped into four settlements, were organized into a Stake of Zion, with Lot Smith as president and Jacob Hamblin and Lorenzo H. Hatch as counselors. Three of the settlements were organized into wards, a bishop being appointed in each; the fourth was made a 'branch' with a presiding elder. This was the first stake organization effected in Arizona. Before the expiration of the year, viz., 27th December, President John Taylor directed that the settlements forming further up the Little Colorado in Apache County, be organized into a Stake. A line running southward from Berardo's (now Holbrook, on the Santa Fe railroad), was to be the dividing line between the two Stakes thus proposed. The western division was to be the Little Colorado Stake, and the eastern division, Eastern Arizona Stake of Zion. The division of the Stakes on these lines was not carried out at that time; the Little Colorado continued for several years, while the Eastern Arizona Stake had within its jurisdiction, for a number of years, the settlements on Silver Creek, in the southeast corner of Navajo County, and also the settlement of St. Johns near the headwaters of the Little Colorado, and other minor settlements in Apache County. In 1887, however, the directions of President Taylor, with reference to the division of these settlements into two Stakes, were carried into effect. The name of the Eastern Arizona Stake, however, was changed at the time of the reorganization, July 23, 1887, to St. Johns Stake, David K. Udall, bishop of St. Johns, being chosen President, with Elijah Freeman and Wm. H. Gibbons as counselors. Later, viz., December 18, the settlements on the west side of the line running south from Holbrook, on upper Silver Creek, Woodruff Ward, and the fragments of settlements formerly constituting the Little Colorado Stake, by now discontinued, were organized under the name of the Snowflake Stake of Zion, Jesse N. Smith, formerly of the Eastern Arizona Stake, being made President." Here there may be notation that David K. Udall, still president at St. Johns, is one of the very oldest in seniority in such office within the Church. At Snowflake today the president is Samuel F. Smith, son of Jesse N. Smith, who died in his home town June 5, 1906. [Illustration: STAKE PRESIDENTS 1--Lot Smith, Little Colorado 3--Samuel F. Smith, Snowflake 5--Christopher Layton, St. Joseph 2--Jesse N. Smith, E. Ariz. and Snowflake 4--David K. Udall. St. Johns 6--Andrew Kimball, St. Joseph] [Illustration: SNOWFLAKE ACADEMY. Destroyed by Fire Thanksgiving Day, 1910] [Illustration: PRESENT SNOWFLAKE ACADEMY. Dedicated Thanksgiving Day, 1913--Cost $35,000] Chapter Eighteen Extension Toward Mexico Dan W. Jones' Great Exploring Trip The honor of leading Mormon pioneering in south-central Arizona lies with Daniel W. Jones, a sturdy character, strong in the faith. He had been in the Mexican war, in 1847, as a Missouri volunteer, and had remained in Mexico till 1850. In the latter year he started for California, from Santa Fe, and, in the Provo country of Utah, embraced Mormonism within a settlement that had treated him kindly after he had accidentally wounded himself. About that time he dedicated himself to life work among the Indians, the Lamanites of the Book of Mormon. He appeared to be successful thereafter in gaining the confidence of the red men and in carrying out the policy so literally expressed by Brigham Young, "It is cheaper to feed the Indians than to fight them." Speaking Spanish, he helped in translation by Meliton G. Trejo, of a part of the Book of Mormon. The printing done, a missionary party was started southward September 10, 1875, from Nephi, Utah, its members being, besides Jones, J.Z. Stewart, Helaman Pratt, Wiley C. Jones, a son of the leader, R.H. Smith, Ammon M. Tenney and A.W. Ivins. The journey was on horseback, by way of Lee's Ferry and the Hopi Indian villages and thence to the southwest. At Pine Springs, in the Mogollons, were met Dr. J.W. Wharton and W.F. McNulty, who told them something of Phoenix and the Salt River Valley and who advised settlement in the upper valley. Jones' personal story of his impressions of the future metropolis of the State and of the Salt River Valley possibly should be given in his own language: "We were much surprised on entering Salt River Valley. We had traveled through deserts and mountains (with the exception of the Little Colorado Valley, a place which we did not particularly admire) for a long ways. Now there opened before us a sight truly lovely. A fertile looking soil and miles of level plain. In the distance the green cotton wood trees; and, what made the country look more real, was the thrifty little settlement of Phoenix, with its streets planted with shade trees for miles. Strange as it may seem, at the time we started, in September, 1875, the valley of Salt River was not known even to Brigham Young. "Our animals were beginning to fail, as they had lived on grass since leaving Kanab. We bought corn at 4 cents a pound and commenced feeding them a little. Although Salt River Valley is naturally fertile, owing to the dryness of the climate, there is no grass except a little coarse stuff called 'sacaton.' "We camped on the north side of the river. On making inquiry, we learned that Tempe, or Hayden's Mill, seven miles further up the river, would be a better place to stop for a few days than Phoenix. C.T. Hayden, being one of the oldest and most enterprising settlers of the country, had built a grist mill, started ranches, opened a store, blacksmith shop, wagon shop, etc. "On arriving at Hayden's place, we found the owner an agreeable, intelligent gentleman, who was much interested in the settlement and development of the country, he being a pioneer in reality, having been for many years in the west, and could sympathize with the Mormon people in settling the deserts. He gave us much true and useful information about the country and natives. Here we traded off some of our pack mules and surplus provisions. We had already traded for a light spring wagon, finding that the country before could be traveled with wagons. We remained here a few days, camping at the ranch of Mr. Winchester Miller. His barley was up several inches high, but he allowed us to turn our animals into his fields and treated us in a kind, hospitable manner. The friendly acquaintance made at this time has always been kept up. Mr. Miller was an energetic man, and manifested a great desire to have the Mormons come there and settle. He had already noticed the place where the Jonesville ditch is now located. He told me about it, saying it was the best ditch site on the river. What he said has proved true. We wrote to President Young, describing the country." The party tried some proselyting among the Pimas and Papagos. At Tucson they met Governor Safford who offered welcome to Mormon colonists. Sonora was in the throes of revolution, so they passed on to El Paso, on the way talking to a camp of Apaches, given permission by the agent, Thos. T. Jeffords. The San Pedro Valley was looked over for possible settlement. In January, 1876, the party passed the international line at Paso del Norte. Jones claimed this to have been the first missionary expedition that ever entered Mexico. The party found it a good land and started back in May with a rather favorable impression of the country for future settlement. Return was by way of Bowie, Camp Grant and the Little Colorado. At Allen's Camp were met Daniel H. Wells, Brigham Young, Jr., and Erastus Snow, with whom return to Utah was made. President Young was met late in June, at Kanab, there expressing appreciation of the determination that had brought Jones through every difficulty in the ten months of journeying. The Pratt-Stewart-Trejo Expedition Of notable interest is the fact that certain members of the Jones expedition were so deeply interested in what they saw that they made request for immediate return. So, October 18, 1876, there started southward, from Salt Lake, at the direction of the Church Presidency, another expedition, in character missionary, rather than for exploration. It embraced Helaman Pratt, Jas. Z. Stewart, Isaac J. Stewart, Louis Garff and George Terry. Meliton G. Trejo joined at Richfield. Phoenix was reached December 23, there being found several families of the Church who had come the previous year. The day the missionaries arrived happened to be exactly thirty years after the date on which the Mormon Battalion passed the Pima villages on the Gila River, just south of Phoenix. The members of the party worked all over southern Arizona, especially among the Mexicans and Indians. In February of 1877 headquarters were at Tubac. In April, after a Mexican trip, a letter was received from President Brigham Young asking that Sonora be explored as a country for possible settlement. Later in May the Stewarts started eastward, in continuing danger from hostile Apaches after they had crossed the San Pedro. On the road, while the missionaries were passing, a mail rider was killed. At Camp Bowie the Apaches were found beleaguering the post. East of that point the Stewarts had to replace a wagon tire just as they were passing a point of Apache ambush. Return to Utah was in December, 1877. It was concluded that border settlements better had wait on Indian pacification. Trejo was a remarkable character. He was of aristocratic Castilian birth and had been an officer in the Spanish army in the Philippines. It would appear that he became interested in the Mormon doctrine, which, in some manner, had reached that far around the earth, and that he resigned his commission and straightway went to Utah. There his knowledge of Spanish, backed by good general schooling, made him valuable as a translator, though his English was learned in the Jones family. His later work was in Arizona and Mexico, as a missionary, his home in 1878 moved to Saint David on the San Pedro, where he died a few years ago. He was a fluent writer and sent many interesting letters to the Deseret News. In January, 1878, he wrote from Hayden's Ferry: "We are now between the Salt and Gila Rivers, on a very extensive rich plain, covered with trees and small brush, watered in some places by means of canals from the two rivers named. The river dams and canals are very easy made, on account of the solid bottoms of the rivers and pure farming clay of the plain. In fact, the people who are now living here find it very easy to get good farms in one or two years without much hard labor. They unite as we do in making canals. The climate is one of the most delightful in the world and until a few years ago, one of the most healthy too, but lately the people have been troubled with fevers, which nobody seems to know the cause. The water is good and the sky is clear, there being no stagnant pools; the ground is dry and the winds blow freely in every direction. I don't believe these fevers are naturally in the country, but are caused by the people not taking proper care of themselves." An interesting letter has been found, dated at Tubac, March 4, 1877, addressed to President Brigham Young and written by Elder Jas. Z. Stewart. It told that the country is "better than the north part of the Territory, from the fact that the land is as good, if not better, the water is good and regular and the climate more pleasant." He referred to the ruins of whole towns, to the rich mines, to the abundance of game and to the drawback of Apache raids. He described the southern Arizona Mexicans as "all very poor, having no cows, horses, houses nor lands and but very little to live on. Though they live for days on parched corn, they are willing to divide their last meal with a stranger. They are industrious, but ignorant, it being seldom you can find one who can write." Start of the Lehi Community The reports from the south gave ample encouragement to expansion ideas within the First Presidency. So, after due deliberation, was organized another Jones expedition for the settlement of the land. As letters of the time are read and instructions found, it becomes the more evident that President Brigham Young and his counselors had in view a great plan of occupation of the intermountain valleys, reaching down into Mexico, or beyond. It was a time when the Church was growing very rapidly and when new lands were needed for converts who were streaming in from Europe or from the eastern States. Logically, the expansion would be southward, though there was disadvantage of very serious sort in the breaking of continuity of settlement by the Grand Canyon of the Colorado River and by the deserts that had to be passed to reach the fertile valleys of the southland. When the second Jones party started, according to an official account, "President Young sat with a large map of America before him, while saying that the company of missionaries called were to push ahead as far as possible toward the Yaqui country in Mexico, which would finally be the objective point; but if they could not reach that country they might locate on the San Pedro or Salt River in southern Arizona." [Illustration: GROUND PLAN OF LEHI] In either case there would be a station on the road, or a stepping stone to those who later would go on to the far south. President Young also said to the brethren on that occasion that if they would do what was right and be guided by the spirit of inspiration, they would know the country as they passed through, and would know where to locate, the same as did the Pioneers when they first reached the valley of the Great Salt Lake. The pioneering expedition was organized in St. George, in southwestern Utah. In the party were 83 individuals, the family heads being Jones, Philemon C. Merrill, Dudley J. Merrill, Thomas Merrill, Adelbert Merrill, Henry C. Rogers, George Steele, Thomas Biggs, Ross R. Rogers, John D. Brady, Joseph McRae, Isaac Turley and Austin O. Williams. Start was made January 17, 1877. The way was through Beaver Dams to the mouth of the Virgin. That profiteering was not unknown in those early days is shown by the fact that the expedition, at Stone's Ferry on the Colorado, had to pay ferriage of $10 per wagon. Much of this cost was borne by Joseph McRae, who turned over one wagon, some horses and a little money to the ferryman. To the southward was found a road, well-traveled in those days, that led from the Fort Mohave ferry to Prescott. But Prescott, then the capital, was left to one side and a direct route was taken from Chino Valley, through Peeples Valley and Wickenburg, to Phoenix. At the latter point there was agreement that the travelers had about reached the limit of their resources and of the strength of their horses. There was remembrance of the valley section of which Winchester Miller had told. So determination to stop was reached in a council of the leaders. There was fear, apparently well grounded, that claim jumpers would cause trouble if the destination of the party became known. On this account, departure from Phoenix was not by way of Hayden's Ferry, but by the McDowell road, as far as Maryville, an abandoned military subpost and station on Salt River, at the Maricopa Wells-McDowell road ford. Here the river was crossed, and the weary immigrants were at their journey's end. The day was March 6, 1877. The camp was at the site of the canal head, the settlement later placed a few miles below. Henry C. Rogers took charge of the construction of the ditch, started the day after arrival. Ross R. Rogers was the engineer. His only instruments were a straight edge and a spirit level. This still is known as the Utah ditch. Its first cost was $4500. There was the planting of a nursery by George Steele, the trees kept alive by hauling water to them. Jones wrote to Salt Lake that Salt River was at least four times as big as the Provo and had to be tapped through deep cuts, as the channel was "too expensive to dam." Sunday, May 20, 1877, Jones baptized his first Indians in Salt River, four of the "Lamanites" being immersed. In July, 1877, Fort Utah was located as a place of protection. It was built upon the cross line of four quarter-sections of land, enclosed with an adobe wall, and with a well, on the inside, 25 feet deep. The families lived there while the men went out to work. President Young soon wrote Jones in a vein indicating that the stop on Salt River was considered merely a camp on the way still farther southward, saying: "We should also like to know what your intentions are with regard to settling the region for which you originally started. We do not deem it prudent for you to break up your present location, but, possibly next fall, you will find it consistent to continue your journey with a portion of those who are now with you, while others will come and occupy the places vacated by you. We do not, however, wish you to get the idea from the above remarks that we desire to hurry you away from where you are now, or to enforce a settlement in the district to which you refer, until it is safe to do so and free from the dangers of Indian difficulties; but we regard it as one of the spots where the Saints will, sooner or later, gather to build up Zion, and we feel the sooner the better." [Illustration: ON THE DESOLATE SANDY ROAD TO THE COLORADO CROSSING] [Illustration: LEADERS OF UNSUCCESSFUL EXPEDITIONS 1--Horton D. Haight 2--Jacob Miller 3--Daniel H. Wells 4--Lorenzo W. Roundy] [Illustration: THE FIRST EXPEDITION INTO MEXICO Wiley C. Jones, A. W. Ivins Heleman Pratt, D. W. Jones, Jas. Z. Stewart] [Illustration: THE SECOND PARTY SENT TO MEXICO 1--Jas. Z. Stewart 2--Meliton O. Trejo 3--George Terry 4--Isaac J. Stewart 5--Heleman Pratt] Transformation Wrought at Camp Utah The newcomers found pioneering conditions very harsh indeed, for it is a full man's task to clear away mesquite and brush and to dig a deep canal. Joseph A. McRae made special reference to the heat, to which the Utah settlers were unaccustomed. He wrote, "as summer advanced, I often saturated my clothing with water before starting to hoe a row of corn forty rods long, and before reaching the end my clothes were entirely dry." But there was raised an abundance of corn, sugar cane, melons and vegetables, and, in spite of the heat, the health of the people was excellent. Concerning the early Jonesville, a correspondent of the Prescott Miner wrote: "The work done by these people is simply astounding, and the alacrity and vim with which they go at it is decidedly in favor of cooperation or communism. Irrespective of capital invested, all share equally in the returns. The main canal is two and a half miles long, eight feet deep, and eight feet wide. Two miles of small ditch are completed and four more are required. Their diagram of the settlement, as it is to be, represents a mile square enclosed by an adobe wall about seven feet high. In the center is a square, or plaza, around which are buildings fronting outward. The middle of the plaza represents the back yards, in which eleven families, or eighty-five persons are to commingle. They are intelligent, and all Americans." The settlers, with their missionary turn of mind, were pleased to find the Indians of southern Arizona friendly and even inclined to be helpful. One chief offered to loan the settlers seed corn and wheat. The Indians gathered around to listen to whatever discourse the Saints should offer, the latter, at the same time energetically wielding shovels on a canal that "simply had" to be built in a given time. An appreciated feature was that Salt River abounded in fish, supplementing very acceptably the plain diet on which the pioneers had been subsisting. Possibly it was as well that the Saints had rules against the use of table luxuries. One pioneer of the Lehi settlement told how his family had lived for weeks almost entirely upon wheat, which had been ground in a coffee mill and then cooked into mush, to be eaten with milk. "We thought ourselves mighty fortunate to have the milk," he said. Soon after the settlement of Camp Utah, Jones' methods of administration excited keen opposition among the brethren. There was special objection to his plan that the settlement should receive Indians on a footing of equality, this being defended as a method that assuredly would tend toward the conversion of the Lamanites speedily and effectively. Jones was fair in his statement of the matter, and hence special interest attaches to his own story of the earliest days of the settlement: "We commenced on the ditch March 7, 1877. All hands worked with a will. Part of the company moved down on to lands located for settlements. Most of the able-bodied men formed a working camp near the head of the ditch, where a deep cut had to be made. "We hired considerable help when we could procure it, for such pay as we could command, as scrub ponies, 'Hayden scrip,' etc. Among those employed were a number of Indians, Pimas, Maricopas, Pagagos, Yumas, Yaquis and one or two Apache-Mohaves. The most of them were good workers. "Some of the Indians expressed a desire to come and settle with us. This was the most interesting part of the mission to me, and I naturally supposed that all the company felt the same spirit, but I soon found my mistake, for, on making this desire of the Indians known to the company, many objected, some saying that they did not want their families brought into association with these dirty Indians. So little interest was manifested by the company that I made the mistake of jumping at the conclusion that I would have to go ahead whether I was backed up or not. I learned afterward that if I had been more patient and faithful, I would have had more help, but at the time I acted according to the best light I had and determined to stick to the Indians. "This spirit manifested to the company showing a preference to the natives, naturally created a prejudice against me. Soon dissatisfaction commenced to show. The result was that most of the company left and went on to the San Pedro, in southern Arizona, led by P.C. Merrill. After this move, there being but four families left, and one of these soon leaving, our little colony was quite weak." Departure of the Merrill Party It was a sad blow to the settlement when the Merrill company departed, in August, 1877, leaving only the Jones, Biggs, Rogers and Turley families. Nearly all the teams available went with the Merrills, thus delaying completion of the canal, which at that time had reached the settlement. The fort also was left in an incomplete state. The few left behind mainly were employed by Chas. T. Hayden of Tempe, who was described as, "so very kind to the brethren and their families, giving them work and furnishing them with means in advance, on credit, so that they might subsist." A very interesting item in a letter written by Jones is: "This country is so productive and easy of cultivation, but, notwithstanding, this colony was too poor at seed time to buy a common plow. From present prospects, we hope to be able to save up and have enough for seed and plow the coming season. You speak of the ancient Egyptians using a crooked stick for plowing; if you will call down here soon, we can show you some 300 acres of good wheat patch plowed by our colony with a crooked stick plow, without so much as a ram's horn point." Probably Jones included a part of the holdings of his Indian wards in this demonstration of primeval agriculture. For years following the advent of the white man, the Pima Indians habitually plowed by means of a crooked mesquite stick, connected by a rope to a pole, tied firmly across the horns of a couple of oxen. Whatever the dissension between Jones and the other pioneers, he appeared at all times to have been popular with his Indian wards. This is evidenced by the fact that to the north of Lehi is a thriving Pima-Papago Mormon settlement, known as Papago ward. Dan P. Jones followed his father in its administration. A few years ago it had a population of 590 Indians, mainly Pimas, and of four white families, headed by Geo. F. Tiffany, with an Indian counselor, Incarnacion Valenzuela. This counselor has been described by Historian Jenson as "one of the most intelligent Indians I have ever met. He speaks Spanish fluently, as well as the Papago and Pima language; he also understands English, but does not like to speak it." Henry C. Rogers also was a successful Indian missionary. Tiffany's son now is in charge of the Lehi Indians. Besides the Indians directly belonging to the ward, is a record of 1500 baptized Mormon Indians, mainly Papago, in the desert region to the southward, as far as the Mexican line. Sunday schools and meetings are held in the Papago ward schoolhouse, built a few years ago. The Indians farm and raise stock; some of them live in good houses and all are learning the habits and ways of their neighbors, who have been their friends from the beginning. Jones was charged by the people of Phoenix and Tempe with protection of Indians who had trespassed upon crops. He was warned by the Indian agent at Sacaton that he must cease his proselyting, a warning he calmly ignored. He seemed to have had assistance generally from the military authorities at Camp McDowell, about fifteen miles northward, for a time commanded by Capt. Adna R. Chaffee, Sixth Cavalry. Trouble was known with Pima Indians, who lived across the river, where they had been placed a few years before by Tempe settlers, as a possible buffer against Apache raids. This reservation's extension cost Lehi several sections of land. Altogether, Jones' life in the Salt River Valley was not an easy one. Finally he joined a community in northern Tonto Basin, where his wife and youngest child were killed by accident. After that he moved to Tempe. Thereafter he went to Mexico, where he had mining experience. In the winter of 1884, he helped Erastus Snow and Samuel H. Hill to cross the border at El Paso. His latter days mainly were spent in Utah and California. Early in 1915 he returned to Arizona. His death occurred April 20 of that year, at the Mesa home of a son. His life work is well set out in a book written by himself and published in 1890. The descendants of the sturdy old pioneer are many in southern Arizona and numbers of them have occupied responsible office with credit. A son, Dan. P. Jones of Mesa, is a member of the current Legislature. Other sons and grandsons have been prominent especially in educational work. Lehi's Later Development Lehi now is a thriving settlement in bottom lands along Salt River, where growth necessarily is limited. Its school-house is about three miles north of Mesa, which has made by far the greater growth. First known as Camp Utah, or Utahville, for years it was called Jonesville, but finally the postoffice name of Lehi, suggested by Apostle Brigham Young, Jr., has firmly attached. The first Mormon marriage in the Salt River Valley was at Lehi, that of Daniel P. Jones and Mary E. Merrill, August 26, 1877. The first birth was of their son. The first permanent separate house, of adobe, at Lehi, was built by Thomas Biggs, in the spring of 1878. There was a public school as early as 1878, taught by Miss Zula Pomeroy. In 1880 an adobe schoolhouse was built at a cost of $142, the ground donated by Henry C. Rogers, with David Kimball its main supporter. The following year was built a much better schoolhouse. The settlement has a townsite of six blocks, each 26 rods square, with streets four rods wide, surveyed in November, 1880, by Henry C. Rogers. Lehi was badly damaged February 19, 1891, when Salt River reached a height never known before or since. The stream flooded the lower parts of Phoenix and inundated a large part of the farming land at Lehi. A second flood, a few days later, was three feet higher than the first. Five Lehi Indians were drowned and several hundred of them lost their possessions. Chapter Nineteen The Planting of Mesa Transformation of a Desert Plain Though by no means with exclusive population of the faith, Mesa, sixteen miles east of Phoenix and in the Salt River Valley, today includes the largest organization of the Saints within Arizona and is the center of one of the most prosperous Stakes of the Church. It is beautifully located on a broad tableland, from which its Spanish name is derived, and is the center of one of the richest of farming communities. In general, the soil is of the best, without alkali, and its products cover almost anything that can be grown in the temperate or semi-tropic zones. At all times since its settlement, Mesa has prospered, but its prosperity has been especially notable since the development, a few years ago, of the Pima long-staple cotton. Nearly every landowner, and Mesa is a settlement of landowners, has prospered through this industry, though it has been affected by the post-war depression. The region is one of comfortable, spacious homes and of well-tilled farms, with less acreage to each holding than known elsewhere in the valley. Mesa is second only to Phoenix in size and importance within Maricopa County. There are fine business blocks and all evidences of mercantile activity. The farming area is being extended immensely. The community was one of the first to enter the association that secured storage of water at Roosevelt. Thereafter, to the southward came extension of the farming area by means of pumping, this continuing nearly to the Gila River, out upon the Pima reservation. Now there is further extension eastward, and the great plain that stretches as far as Florence is being settled by population very generally tributary to Mesa. It would be idle to speculate upon the future of the city, but its tributary farming country is fully as great as that which surrounds Phoenix. Mesa was founded by Latter-day Saints from Bear Lake County, Idaho, and Salt Lake County, Utah. The former left Paris, Idaho, September 14, 1877, were joined at Salt Lake City by the others and traveled the entire distance by wagon, using the Lee's Ferry route, and coming over the forested country to Camp Verde. The immigrants included, with their families, Chas. I. Robson, Charles Crismon (of the San Bernardino colony) of Salt Lake, Geo. W. Sirrine (of the Brooklyn ship party), Francis M. Pomeroy (a '47 pioneer), John H. Pomeroy, Warren L. Sirrine, Elijah Pomeroy, Parley P. Sirrine, all of Paris, Idaho, Wm. M. Newell, Wm. M. Schwartz, Job H. Smith, Jesse D. Hobson and J.H. Blair of Salt Lake. Altogether were 83 individuals. The valley of the Verde proved a pleasant one, after the cold and hardship known on the plateau, though Christmas was spent in a snowstorm. Both humanity and the horses needed rest. So camp was made at Beaver Head, a few miles from the river, while a scouting party went farther to spy out the land. This party, which went by wagon, included Robson, F. M. Pomeroy, Charles Crismon and G.W. Sirrine. The scouts, within a few days, had covered about 125 miles that lay between Beaver Head and Camp Utah. Their New Year dinner was taken with Jones, who extended them all welcome. It was proposed that the newcomers settle upon land adjoining that of the first party, but there was a likelihood of crowding in the relatively narrow river valley, and there were attractive possibilities lying along the remains of an ancient canal shown them by Jones. [Illustration: ORIGINAL LEHI LOCATORS 1--Daniel W. Jones 2--Philemon C. Merrill 3--Thomas Biggs 4--Henry C. Rogers] [Illustration: FOUNDERS OF MESA: Charles Crismon, Francis M. Pomeroy, George W. Sirrine] Legal appropriation of the head of this old water way was made and Crismon was left behind, with a couple of the Camp Utah men as helpers, to start work on the new irrigation project. Incidentally, Crismon made location of land near the heading and thus separated his interests from those of the main party. Later, he started a water-power grist mill on the Grand canal, east of Phoenix. He had rights to a large share in the canal, as well as to lands on the mesa. These he later sold. Robson, Pomeroy and Sirrine returned to the Verde Valley, to pilot the rested travelers southward. The journey was by way of the rocky Black Canyon road, with difficulty encountered in descending the steep Arastra Creek pass. Fording Salt River at Hayden's Ferry, Camp Utah was reached February 14, 1878. The journey had been a slow one, for cattle had to be driven. A few days were spent at Camp Utah and then the new arrivals moved upstream five miles, where tents were pitched on a pleasant flat, a couple of miles below the canal heading. There had been conclusion to settle upon the tableland to the southwest. Pomeroy and Sirrine made a rough, though sufficient, survey with straight-edge and spirit level, along what then was named the "Montezuma Canal," eleven miles to a point where a townsite was selected. Use of a Prehistoric Canal Nothing short of Providential was considered the finding of the canal, dug by a prehistoric people into the edge of the mesa, which it gradually surmounted. This canal, in all probability, had been cut more than 1000 years before. It could be traced from the river for twenty miles, maintaining an even gradient, possibly as good as could have been laid out with a modern level, and with a number of laterals that spread over a country about as extensively cultivated as at present. A lateral served the Lehi section and other ditches conducted water to the southwest, past the famous ancient city of Los Muertos (later explored by Frank H. Cushing) and then around the southeastern foothills of the Salt River Mountains to points not far distant from the Gila River. The main canal cut through the tableland for two miles, with a top width of even fifty feet and a depth of twelve feet, chopped out in places, with stone axes, through a difficult formation of hardpan, "caliche." The old canal was cleaned out for the necessities of the pioneers, at a cost of about $48,000, including the head, and afterward was enlarged. At the time, there was an estimate that its utilization saved at least $20,000 in cost of excavation. There were 123 miles of these ancient canals. This canal undertaking was a tremendous one, especially in consideration of the fact that for the first five months the Mesa settlers available for work were only eighteen able-bodied men and boys. The brethren were hardly strong enough in man power to have dug the canal had it not been for the old channel. A small stream was led to the townsite in October, 1878, and in the same month building construction was begun. An early settler wrote: "We were about nine months in getting a small stream of water out at an expense of $43,000 in money and labor, so that we could plant gardens and set out some fruit trees. A man was allowed $1.50 and a man and team $3 per day for labor. Our ditch ran through some formation that would slack up like lime; and as whole sections of it would slide, it kept us busy nearly all the time the following year enlarging and repairing the canal. Our labors only lessened as our numbers increased, and the banks became more solid, so that today (1894) we have a good canal carrying about 7000 inches of water." It would appear that a tremendous amount of optimism, energy and self-reliance lay in the leaders of the small community, in digging through the bank of a stubborn cliff, in throwing a rude dam across a great flood stream and in planting their homes far out on a plain that bore little evidence of agricultural possibilities, beyond a growth of creosote bush, the Larrea Mexicana. There were easier places where settlements might have been made, at Lehi or Tempe, or upon the smaller streams, but there must have been a vision rather broader than that of the original immigrant, a vision that later has merged into reality far larger and richer than had been the dream. Within this prosperity are included hundreds of Mormon pioneers and their children. It often is said that the development of a country is by the "breaking" of from three to four sets of immigrants. It is not true of Mesa, for there the original settlers and their stock generally still hold to the land. Moving Upon the Mesa Townsite The honor of erection of the first home upon the mesa lies with the Pomeroy family, though it was hardly considered as a house. Logs and timbers were hauled from the abandoned Maryville, an outpost of Fort McDowell, at the river crossing northeast of Fort Utah. It was erected Mexican fashion, the roof supported on stout poles, and then mudded walls were built up on arrowweed latticing. This Pomeroy residence later was used as the first meetinghouse, as the first schoolhouse and as the first dance hall, though its floor was of packed earth. It might be added that there were many dances, for the settlers were a lighthearted lot. Most of the settlers re-erected their tents, each family upon the lot that had been assigned. The first families on the mesa were those of John H. Pomeroy, Theodore Sirrine and Chas. H. Mallory. The Mallory and Sirrine homes quickly were started. Mallory's, the first adobe, was torn down early in 1921. By the end of November, 1878, all the families had moved from the river camp upon the new townsite. Early arrivals included a strong party from Montpelier, Bear Lake County, Idaho, the family heads John Hibbert, Hyrum S. Phelps, Charles C. Dana, John T. Lesueur, William Lesueur, John Davis, Geo. C. Dana and Charles Warner. Others, with their families, were Charles Crismon, Jr., Joseph Cain and William Brim from the Salt Lake section. Nearly all of the settlers who came in the earlier days to Mesa were fairly well-to-do, considered in a frontier way, and were people of education. Soon, by intelligence and industry, they made the desert bloom. Canals were extended all over the mesa. In 1879 was gathered the first crop of cereals and vegetables and that spring were planted many fruit trees, which grew wonderfully well in the rich, light soil. An Irrigation Clash That Did Not Come The summer of 1879 was one of the dryest ever recorded. Though less than 20,000 acres were cultivated in the entire valley, the crops around Phoenix suffered for lack of water. Salt River was a dry sand expanse for five miles below the Mesa, Utah and Tempe canal headings. The Mormon water appropriation was blamed for this. So in Phoenix was organized an armed expedition of at least twenty farmers, who rode eastward, prepared to fight for their irrigation priority rights. But there was no battle. Instead, they were met in all mildness by Jones and others, who agreed that priority rights should prevail. There was inspection of the two Mormon ditches, in which less than 1000 miners' inches were flowing and then was agreement that the two canal headgates should be closed for three days, to see what effect this action would have on the lower water supply. But the added water merely was wasted. The sand expanse drank it up and the lower ditches were not benefited. There was no more trouble over water rights. Indeed, this is the only recorded approach to a clash known between the Mormon settlers and their neighbors. Mesa's Civic Administration In May, 1878, T.C. Sirrine located in his own name the section of land upon which Mesa City now stands, thereafter deeding it to Trustees C.I. Robson, G.W. Sirrine and F.M. Pomeroy, who named it and who platted it into blocks of ten acres each, with eight lots, and with streets 130 feet wide, the survey being made by A.M. Jones. Each settler for each share worked out in the Mesa canal, received four lots, or five acres. Two plazas were provided. For many years there was a general feeling that the streets of Mesa were entirely too wide, though it had been laid out in loving remembrance of Salt Lake City, and the question of ever paving (or even of crossing on a hot summer day) was serious. It appears from latter-day development that the old-timers builded wisely, for probably Mesa is alone in all of Arizona in having plenty of room for the parking of automobiles. The main streets have been paved at large expense. In several has been left very attractive center parking, for either grass or standing machines. Mesa was incorporated July 15, 1883. The first election chose A.F. Macdonald as Mayor, E. Pomeroy, G.W. Sirrine, W. Passey and A.F. Stewart as Councilmen, C. I. Robson as Recorder, J.H. Carter as Treasurer, H.C. Longmore as Assessor, W. Richins as Marshal, and H.S. Phelps as Poundkeeper. All were members of the faith, for others were very few in Mesa at that time. Growth was slow for a number of years, for in a city census, taken January 4, 1894, there was found population of only 648, with an assessment valuation of $106,000. The 1920 census found 3036. Mail at first was received at Hayden's Ferry. Soon thereafter was petition for a postoffice. The federal authorities refused the name of "Mesa" on the ground that it might be confused with Mesaville, a small office in Final County. So, in honor of their friend at the Ferry, there was acceptance of the name Hayden. Though the Ferry had the postoffice name of Tempe, there ensued much mixture of mail matter. In 1887, there followed a change in the postoffice name to Zenos, after a prophet of the Book of Mormon. In the order of things, Mesaville passed away and then the settlement quickly availed itself of the privilege opened, to restore the commonly accepted designation of Mesa. Foundation of Alma Alma is a prosperous western extension of Mesa, of which it is a fourth ward. The locality at first, and even unto this day, has borne the local name of Stringtown, for the houses are set along a beautiful country road, cottonwood-bordered for miles. The first settlers of the locality were Henry Standage (a veteran of the Mormon Battalion), Hyrum W. Pugh, Chauncey F. Rogers and Wm. N. Standage, with their families. These settlers constituted a party from Lewiston and Richmond, Cache County, Utah, and arrived at Mesa, January 19, 1880. In that same month they started work on an extension of the Mesa canal, soon thereafter aided by neighbors, who arrived early in 1881. There were good crops. Early in 1882 houses were erected. Highways Into the Mountains In 1880, the Mesa authorities took steps to provide a better highway to Globe, this with the active cooperation of their friend, Chas. T. Hayden. Globe was a rich market for agricultural products, yet could be reached only by way of Florence and the Cane Springs and Pioneer road, over the summit of the Pinal Mountains, or by way of the almost impassable Reno Mountain road from McDowell into Tonto Basin, a road that was ridden in pain, but philosophically, by the members of the Erastus Snow party that passed in 1878. The idea of 1880 was to get through the Pinal Mountains, near Silver King. A new part of this route now is being taken by a State road that starts at Superior, cutting a shelf along the canyon side of Queen Creek, to establish the shortest possible road between Mesa and Globe. The first adequate highway ever had from Mesa eastward was the Roosevelt road, later known as the Apache Trail, built in 1905 by the Reclamation Service, to connect the valley with Roosevelt, which lies at the southern point of Tonto Basin. Hayden's Ferry, Latterly Tempe Tempe, eight miles east of Phoenix on Salt River, was first known as Hayden's Ferry. Its founder was Chas. Trumbull Hayden, a pioneer merchant who early saw the possibilities of development within the Salt River Valley and who built a flour mill that still is known by his name. Arizona's Congressman, Carl Hayden, is a son of the pioneer merchant, miller and ferryman. The name of Tempe (from a valley of ancient Greece) is credited to Darrell Duppa, a cultured Englishman, who is also understood to have named Phoenix. It was applied to Hayden's Ferry and also to a Mexican settlement, something over a half-mile distant, locally known as San Pablo. Hayden welcomed the advent of the Mormons, led to the country by Daniel W. Jones in 1877, and befriended those who followed, thus materially assisting in the upbuilding of the Lehi and Mesa settlements. Tempe, as a Mormon settlement, started July 23, 1882, in the purchase by Benjamin Franklin Johnson, Jos. E. Johnson and relatives, from Hayden, of eighty acres of land that lay between the ferry and the Mexican town. For this tract there was paid $3000. The Johnson party left Spring Lake, Utah, in April and traveled via Lee's Ferry. There was survey of the property into lots and blocks, and the Johnsons at once started upon the building of homes. There was included also a small cooperative store. The foundation was laid for a meeting house, but religious services usually were held in a bowery or in the district schoolhouse that had been built before the Saints came. In the fall of 1882 there arrived a number of families, most of them Johnsons or relatives. When the Maricopa Stake was organized December 10, 1882, David T. LeBaron was presiding at Tempe. June 15, 1884, Tempe was organized as a ward, successively headed by Samuel Openshaw and Jas. F. Johnson. In August, 1887, most of Tempe's Mormon residents moved to Nephi, west of Mesa, mainly upon land acquired by Benj. F. Johnson, the settlement popularly known as Johnsonville. The departure hinged upon the building of a branch railroad of the Southern Pacific from Maricopa, through Tempe, to Phoenix. An offer was made by a newly-organized corporation for the land that had been taken by the Johnsons, who sold on terms then considered advantageous. Upon this land now is located a large part of the prosperous town of Tempe, within which is a considerable scattering of Mormon families, though without local organization. Patriarch B.F. Johnson died in Mesa, November 18, 1905, at the age of 87. At that time it was told that his descendants and those married into the family numbered 1500, probably constituting the largest family within the Church membership. Organization of the Maricopa Stake The Church history of Mesa started October 14, 1878, when Apostle Erastus Snow, on his memorable trip through the Southwest, at Fort Utah, appointed a late arrival, Jesse N. Perkins, as presiding elder and H.C. Rogers and G.W. Sirrine as counselors. Perkins died of smallpox in northeastern Arizona. In 1880, President John Taylor at St. George, Utah, appointed Alexander F. Macdonald to preside over the new stake. He arrived and took office in February of that year. Macdonald was a sturdy, lengthy Scotchman, a preacher of the rough and ready sort and of tremendous effectiveness, converted in Perth, in June, 1846, and a Salt Lake arrival by ox team in 1854. In 1882, on permanent organization of the Stake, Chas. I. Robson succeeded Sirrine as counselor. Robson December 4, 1887, succeeded to the presidency, with H.C. Rogers and Collins R. Hakes as counselors, Macdonald taking up leadership in the northern Mexican Stakes, pioneering work of difficulty for which he was especially well suited. In December, 1884, he headed an expedition and surveying party into Chihuahua, Mexico, looking for settlement locations, and secured large landed interests. He became ill at El Paso, on his way back to his home at Colonia Juarez. He died at Colonia Dublan, thirty miles short of his destination, March 21, 1903. [Illustration: MARICOPA STAKE PRESIDENTS 1--Alexander F. Macdonald 3--Collins R. Hakes 2--Chas. I. Robson 4--Jno. T. Lesueur 5--Jas. W. Lesueur] [Illustration: MARICOPA DELEGATION AT PINETOP CONFERENCE OF THE FOUR ARIZONA STAKES, JULY, 1892] Chas. I. Robson served as President to the day of his death, February 24, 1894. He was of English ancestry, born February 20, 1837, in Northumberland. He was specially distinguished in the early days of Utah through his success in starting the first paper factory known in western America. As a boy, he had worked in a paper factory in England. In 1870, he was warden of the Utah penitentiary. May 10, 1894, Collins R. Hakes (of the San Bernardino colony) succeeded to the presidency of Maricopa Stake, with Henry C. Rogers and Jas. F. Johnson as counselors. At that time were five organized wards, with 2446 souls, including 1219 Indians in the Papago ward, and to the southward toward Mexico. Mesa then was credited with 648 people of the faith, Lehi 200, Alma 282 and Nephi 104. In 1905, President Hakes transferred his activities to the development of a new colony of his people at Bluewater, N.M., near Fort Wingate. His death was in Mesa, August 27, 1916. To the Maricopa Stake Presidency, November 26, 1905, succeeded Jno. T. Lesueur, transferred from St. Johns, where, from Mesa, he settled in 1880. He is still a resident of Mesa. He resigned as president in 1912, the position taken, on March 10 of that year, by his son, Jas. W. Lesueur, who still is in office. December 20, 1898, first was occupied the Stake tabernacle, 75x45 feet in size, built of brick and costing $11,000. At its dedication were Apostle Brigham Young, Jr., and a number of other Church dignitaries. For more than a year plans have been in the making for erection at Mesa of a great temple of the Church, to cost about $500,000. It is to be the ninth of such structures. The others, in the order of their dedication, are (or were): at Kirtland, Ohio, of date 1836; at Nauvoo, Illinois, 1846; at St. George, Logan, Manti and Salt Lake, Utah, and at Laie, Hawaiian Islands. Another is being built at Cardston, Alberta, Canada. The Kirtland edifice was abandoned. That at Nauvoo was wrecked by incendiaries in 1848. The great Temple at Salt Lake, its site located by Brigham Young four days after his arrival, in July, 1847, was forty years in building and its dedication was not till 1893. Merely in the way of explanation, it may be noted that a Mormon temple is not a house of public worship. It is, as was the Temple of Solomon, more of a sanctuary, a place wherein ecclesiastical ordinances may have administration. It has many lecture rooms, wherein to be seated the classes under instruction, and there is provision of places for the performance of the ordinances of baptism, marriage, confirmation, etc. Especially important are considered the baptism and blessings (endowments) bestowed vicariously on the living for the benefit of the dead. There also is added solemnity in a temple marriage, for it is for eternity and not merely for time. Due to this is the unusual activity of the Church members in genealogical research. It is believed that the Mormon Church is the only denomination that marries for eternity, this marriage also binding in the eternal family relation the children of the contracting individuals. The temple administration is separate from that of the Stake in which it may be situated and its doors, after dedication, are closed save to its officers and to those who come to receive its benefits. In the past years these ordinances have been received outside of Arizona, at large expense for travel from this State. Naturally, there has been a wish for location of a temple more readily to be reached by the devout. The temple idea in Arizona appears to date back to an assurance given about 1870 in St. George by Brigham Young. A prediction was made by Jesse N. Smith about 1882, to the effect that a temple, at some future day, would be reared on the site of Pima in Graham County. The first donation toward such an end was recorded January 24, 1887, in the name of Mrs. Helena Roseberry, a poor widow of Pima, who gave $5 toward the building of a temple in Arizona, handing the money to Apostle Moses Thatcher. This widow's mite ever since has been held by the Church in Salt Lake. Possibly it has drawn good interest, for through the Church Presidency has come a donation of $200,000 to assure the end the widow had wished for. Another "nest egg," the first contribution received directly for the Mesa edifice, came from another widow, Mrs. Amanda Hastings of Mesa, who, on behalf of herself and children, three years ago, gave the Stake presidency $15. The new temple, of which there is reproduction herewith of an artist's sketch, is to rise in the eastern part of Mesa upon a tract of forty acres, which is to be a veritable park, its edges occupied by homes. The architects are Don C. Young and Ramm Hansen of Salt Lake. The temple will rise 66 feet, showing as a vast monument upon a foundation base that will be 180x195 feet. This base will contain the offices and preparation rooms. While the structure will be sightly from all sides, on its north will be a great entrance. Between the dividing staircase will be a corridor entry to the baptismal room. The staircase, joined at the second story, will stretch 100 feet in a great flight, its landings successively taking the initiates to the higher planes of instruction. In this respect, the plan is said by Church authorities to be the best of any temple of the faith. The rooms will be ample in size for instruction of classes of over 100. The building of the Mesa temple was the primary subject at all meetings of congregations of the faith on September 12, 1920, and from voluntary donations on that day there was added to the temple fund $112,000. Chapter Twenty First Families of Arizona Pueblo Dwellers of Ancient Times In considering the development features of the settlement of central Arizona, the Author feels it might be interesting to note that the immigrants saw in the Salt River Valley many evidences of the truth of the Book of Mormon, covering the passage northward of the Nephites of old. There was found a broad valley that had lain untouched for a thousand years, unoccupied by Indian or Spaniard till Jack Swilling and his miners dug the first canal on the north side of the river a few years before the coming of the Saints to Jonesville. The valley had lain between the red-skinned agriculturists of the Gila and the Apache Ishmaelites of the hills. There had been no intrusion of Spanish or Mexican grants. The ground had been preserved for utilization of the highest sort by American intelligence. Yet this same intelligence found much to admire in the works of the people who had passed on. From the river had been taken out great canals of good gradient, and it was clear that they had been dug by a people of homely thrift and of skill in the tilling of the soil. There still were to be seen piles of earth that marked where at least seven great communal houses had formed nuclei for a numerous people. These were served by 123 miles of canals. These people were not Aztec. According to accepted tradition, the Aztecs passed southward along the western coast, reaching Culiacan, in northwestern Mexico, about 700 A.D., and there named themselves the Mextli. The ancient people of the Salt River Valley probably had moved, or were moving, about that same time. They appear to have been of Toltecan stock and undoubtedly came from the southward, from a land where was known the building of houses and wherein had been established religious cults of notable completeness and assuredly of tenacious hold. Just why they left the Salt River Valley is as incomprehensible as why they entered it, and how long they stayed is purely a matter of conjecture. Probably occupation of the valley was not simultaneous. Probably the leaving was by families or clans, extending over a period of many years. Probably they left on the ending of a cycle of peace, on the coming to the Southwest of the first of the Apache, or of similar marauders, who preyed upon the peaceful dwellers of the plains. That they were people of peace cannot be doubted, people who in the end had to defend their towns, yet sought no aggression. [Illustration: ANCIENT CALALS COVERING 123 MILES, AND PUEBLOS OF SALT RIVER VALLEY. Surveyed by Herbert R. Patrick] Evidences of Well-Developed Culture Possibly a great epidemic, of the sort known to have swept Mexico before the coming of the Spaniard, gravely cut down the numbers of the ancient valley settlers. Near every communal castle is to be found a cemetery, filled with burial urns, their tops usually less than a foot below the surface. These urns (ollas) are filled with calcined human bones. By them are to be found the broken pottery, of which the spirits were to accompany the late lamented on their journey to the happy hunting grounds. These dishes once contained food, intended for the spirit travelers' nourishment. When there was a child, ofttimes now is found the clay image of a dog, for a dog always knows the way home. The dog is believed to have been the only domestic animal of the time. In some cases, in the greater houses, walled into crypts that might have served as family lounging places, have been found the skeletons of those who were of esoteric standing, considered able, by the force of will, to separate spirit from body. In other cases the cleansing and disintegrating effects of fire secured the necessary separation of the spirit from the body. With these mortuary evidences also are found domestic implements, stone clubs, arrow points and, particularly valuable, prayer sticks and religious implements that clearly show the archaeologist a connection with the pueblo-dwelling peoples who still live, under similar communal conditions, to the northward. Northward Trend of the Ancient People That these ancient peoples went north there can be no doubt. North of the valley, nearly fifty miles, on the Verde, is a great stone ruin and beyond it are cavate dwellings of remarkable sort. In Tonto Creek Valley, a dozen miles north of the Roosevelt dam, is an immense ruin built of gypsum blocks. To the eastward, Casa Grande, most famed of all Arizona prehistoric remains, still stands, iron-roofed by a careful government, probably of a later time of abandonment, but still a ruin when first seen by Father Eusebio Kino in 1694. All the way up the Gila, and with a notable southern stem through the Mimbres Valley, are found these same evidences of ancient occupation. Chichilticalli, "the Red House," mentioned by Marco de Niza and by Coronado's historians in 1539-40, lay somewhere near where another group of Mormons again reclaimed the desert soil by irrigation in the upper Gila Valley. Ruins extended from Pueblo Viejo ("Old Town"), above Solomonville, down to San Carlos. Into the valleys of the Salt and of the Gila, from the north come many waterways. In none of these tributary valleys can there be failure to find evidences of the northward march of the Indians who lived in houses. In this intermediate region, the houses usually, for protection, were placed in the cliffs. Particularly notable are the cave dwellings of the upper Verde and in Tonto Basin, near Roosevelt, and in the Sierra Anchas and near Flagstaff. [Illustration: THE ARIZONA TEMPLE AT MESA] [Illustration: JONATHAN HEATON OF MOCCASIN AND HIS FIFTEEN SONS] [Illustration: 1--Ira Hatch, Indian Missionary 2--Thales Haskell, Indian Missionary 3--Wm. C. Prows, Battalion Member 4--Nathan B. Robinson, killed by Indians] Again there was debouchment upon a river valley, that of the Little Colorado. Possibly some of the tribes worked eastward into the valley of the Rio Grande. Another section, and for this there is no less evidence than that of Frank Hamilton Cushing, formed at least a part of the forefathers of the Zuni. Swinging to the northwest, the Water House and other clans formed the southern branch of the three from which the Moqui, or Hopi, people are descended. This last is history. The early Mormons remarked upon the pueblo ruins that lay near their first Little Colorado towns, above St. Joseph. These ruins are known to the Hopi as "Homolobi," and much is the information concerning them to be had from the historians of the present hilltop tribes. Reports of similarity have been so many, there can be no surprise that the earlier settlers from Utah wrote home joyously, telling that proofs had been found of the northern migration so definitely outlined in their ecclesiastical writings, according to the Book of Mormon. _The Great Reavis Land Grant Fraud_ For about ten years from 1885 all the lands of the Salt and Gila valleys of Arizona lay under a serious cloud of title. There had been elimination of the Texas-Pacific landgrant, which unsuccessfully had been claimed by the Southern Pacific. Then came the Reavis grant, one of the most monumental of attempted swindles ever known. James Addison Reavis, a newspaper solicitor, claimed a tract 78 miles wide from a point at the junction of the Gila and Salt Rivers, eastward to beyond Silver City, N.M., on the basis of an alleged grant, of date December 20, 1748, by Fernando VI, King of Spain, to Senor Don Miguel de Peralta y Cordoba, who then was made Baron of the Colorados and granted 300 square leagues in the northern portion of the viceroyalty of New Spain. The grant was said to have been appropriated in 1757. Reavis had first claimed by virtue of a deed from one Willing, of date 1867, but there was switching later, Reavis thereafter claiming as agent for his wife, said to have been the last of the Peralta line, but in reality a half-breed Indian woman, found on an Indian reservation in northern California, and one who had no Mexican history whatever. Reavis renamed himself "Peralta-Reavis," and for a while had headquarters for his "barony" at Arizola, a short distance east of Casa Grande, where he maintained his family in state, with his children in royal purple velvet, with monogrammed coronets upon their Russian caps. He arrogated to himself ownership of all the water and the mines and sold quit-claim deeds to the land's owners. It is said that the Southern Pacific bought its right of way from him and that the Silver King and other mines similarly contributed to his exchequer. He claimed Phoenix, Mesa, Florence, Globe, Silver King, Safford and Silver City. He planned a storage basin on Salt River and another above Florence on the Gila, and advertised that he intended to reclaim 6,000,000 acres on the Casa Grande and Maricopa plains, "thereafter returning to the Gila any surplus water." Just how accurate his figures were may be judged by the fact that government engineers have found that the waters of the Gila, above Florence, are sufficient for the irrigation of not more than 90,000 acres. He viewed things on a big scale, however. At Tonto Basin he was to build a dam 450 feet high and the water was to be taken from the river channel by means of a 44,000-foot tunnel. Whenever one of his prospective customers failed to contribute, he often deeded the land to a third party. Some of these deeds are to be seen on the records of Maricopa County. His case had been so well prepared that many were deceived, even the lawyers who served him as counsel, including Robert G. Ingersoll. Naturally something approximating a panic for a while was known by the farmers of the valleys affected. Meanwhile, very largely from moneys obtained as above noted, Reavis was spending royally at many points. At Madrid, Spain, he had a gorgeous establishment, whereat he even entertained the American Legation. At many points in Mexico, he scattered coin lavishly and accumulated cords of alleged original records and he even found paintings of his wife's alleged ancestors. The grant was taken into politics and was an issue in the congressional campaign of 1887. About 1898 there was establishment of the United States Court of Private Land Claims, especially for adjudication of many such claims in the Southwest. Reavis' elaborately prepared case tumbled almost from the day it was brought into court. Government agents found bribery, corruption and fraud all along his trail. He had interpolated pages in old record books and had even changed and rewritten royal documents, including one on which the grant was based. Some of his "ancient" documents were found to have been executed on very modern milled paper. On one of them appeared the water mark of a Wisconsin paper mill. Others had type that had been invented only a few years before. The claim was unanimously rejected by the land court and on the same day Reavis was arrested on five indictments for conspiracy. He was convicted in January, 1895, and sentenced to six years in the penitentiary. After serving his sentence, he made a brief confession, telling that he had been "playing a game which to win meant greater wealth than that of Gould or Vanderbilt." The district covered by his claim today has property valued at at least one billion dollars. When Mesa first was settled, every alternate section was called "railroad land." claimed by the Southern Pacific, under virtue of the old Tom Scott-Texas & Pacific land grant. Early in the eighties, this claim vanished, it being decided that the Southern Pacific had no right to the grant. Chapter Twenty-one Near the Mexican Border Location on the San Pedro River Much historical value attaches to the settlement of the Saints upon the San Pedro River, even though prosperity there has not yet come in as large a degree as has been known elsewhere within the State. It is not improbable that within the next few years an advance in material riches will be known in large degree, through water storage, saving both water and the cutting away of lands through flood, and that permanent diversion works will save the heart-breaking tasks of frequent rebuilding of the temporary dams heretofore washed out in almost every freshet. Elsewhere has been told the story of the Daniel W. Jones party that settled at Lehi and of the dissension that followed objections on the part of the majority to the rulings of the stout old elder, whose mind especially dwelt upon the welfare of red-skinned brethren. There had been general authorization to the Jones-Merrill expedition to go as far southward as it wished. Under this, though not till there had been consultation with the Church Presidency, the greater number of the Lehi settlers left Salt River early in August, 1877. There was expectation that they were to settle on the headwaters of the Gila or on the San Pedro. There must have been a deal of faith within the company, for the departure from camp was with provisions only enough to last two days and there was appreciation that much wild country would need to be passed. But there was loan of the wages of A.O. Williams, a member of the party who had been employed by C.T. Hayden at Tempe, and with this money added provisions were secured. Necessarily, the journey was indirect. At Tucson employment was offered for men and teams by Thomas Gardner, who owned a sawmill in the Santa Rita Mountains. Much of the money thus earned was saved, for the party lived under the rules of the United Order, and very economically. So, in the fall, with the large joint capital of $400 in cash, added to teams and wagons and to industry and health, there was fresh start, from the Santa Ritas, for the San Pedro, 45 miles distant. The river was reached November 29, 1877. These first settlers comprised Philemon C., Dudley T., Thomas, Seth and Orrin D. Merrill, George E. Steele, Joseph McRae and A.O. Williams. All but Williams and O.D. Merrill had families. Ground was broken at a point on the west side of the river, on land that had been visited and located October 14, by P.C. Merrill on an exploring trip. The first camp was about a half mile south of the present St. David and soon was given permanency by the erection of a small stone fort of eight rooms. That winter, for the common interest, was planting of 75 acres of wheat and barley, irrigated from springs and realizing very well. Malaria Overcomes a Community As was usual in early settlement of Arizona valleys, malarial fever appeared very soon. At one time, in the fall of 1878, nearly all the settlers were prostrated with the malady, probably carried by mosquitoes from stagnant water. That year also it was soberly told that fever and ague even spread to the domestic animals. At times, the sick had to wait on the sick and there was none to greet Apostle Erastus Snow when he made visitation October 6, 1878. His first address was to an assembly of 38 individuals, of whom many had been carried to the meeting on their beds. It is chronicled by Elder McRae that, "notwithstanding these conditions, the Apostle blessed the place, prophesying that the day would come when the San Pedro Valley would be settled from one end to the other with Saints and that we had experienced the worst of our sickness. When he left, all felt better in body and in spirit." It was a decidedly hot season. "Vegetation grew so rank that a horseman mounted on a tall horse could hardly be seen at a distance of a quarter of a mile. Hay could be cut a stone's throw from our door." The first death was on October 2, 1878, of the same A.O. Williams whose money had brought the people to the new land. Possibly the settlement needed the mental and spiritual encouragement of Apostle Snow, for more than a year had passed of hardships and of labor, and, including the Lehi experience, there had been no recompense, unless it might have been in the way of mental and moral discipline. The early malaria of the Arizona valleys nearly all has disappeared, with the draining of swampy places, the eradication of beaver dams and mosquitoes and the knowledge of better living conditions. Elsewhere has been told of the abandonment of Obed and other early Little Colorado settlements, because of chills and fever. Something of the same sort was known on the upper Gila, from 1882 to 1890, around Pima, Curtis and Bryce. In this same upper Gila Valley, Fort Goodwin had to be abandoned on account of malarial conditions. The same is true of old Fort Grant, across the divide, on the lower San Pedro. The upper Verde, the Santa Cruz and nearly all similar valleys knew malaria at the time of settlement. According to Merrill, on March 26, 1879, the sick and sorry settlers went into the Huachuca Mountains to summer, but, "the wind blew so much that we moved back to the river, near where Hereford now is, rented some land and put in some crops." This location is just about where the members of the Mormon Battalion, in 1846, had their memorable fight with the wild bulls. A Merrill report, rendered March 16, 1881, was far from hopeful and asked that the writer be relieved of his responsibilities. On the Route of the Mormon Battalion This office has been unable to find any reference connecting Merrill's later experiences in the San Pedro Valley with the time when he was an officer of the Mormon Battalion, though it can be imagined that his later associates had the benefit of many reminiscences of that period of the march just prior to the taking of Tucson. The San Pedro Valley is a historic locality. Down it passed Friar Marco de Niza, in 1539, and the Coronado expedition of the following year. The waters of the stream were a joyous sight to the Mormon Battalion, when it passed that way during the Mexican War. The country then had been occupied to some extent by Spaniards or Mexicans, who had established large ranches, with many cattle, from which they had been driven by the Apaches, years before the Battalion came. The country once had been the ranging ground of the friendly Sobaipuri Indians, but they too had been driven away by the hillmen and had established a village on the Santa Cruz, near their kinsmen, the Papago, almost on the site where Tucson was founded as a Spanish presidio in 1776. The river, when the Merrill party came, was found usually in a deep gully, in places twenty feet below the surface of the silty ground. Naturally, difficulty has attended the attempts to dam the stream. Chronicles of a Quiet Neighborhood St. David was named by Alexander F. Macdonald in honor of David W. Patten, a martyr of the Church, who died at the hands of the same mob that killed Joseph Smith. Its first mail was received at Tres Alamos, sixteen miles down the river. A postoffice was established in 1882, Joseph McRae in charge. When the Southern Pacific came through, Benson was established, nine miles to the northward. Tombstone lies sixteen miles to the southeast. In May, 1880, the present St. David townsite was laid out. John Smith Merrill built the first house. The following year an adobe schoolhouse was built, this used for public gatherings until shaken down by an earthquake, May 3, 1887, happily while the children were at recess. Much damage was done in the town. The settlement had little or no trouble with Indians, though for nine years Apache bands scouted and murdered in the nearby mountains and committed depredations within the San Pedro Valley, both to the northward and southward. Early in 1879 John Campbell, a new member, from Texas, built a sawmill, in the Huachuca Mountains, that furnished a diversity of industry, from it much lumber being shipped to Tombstone. Macdonald was a southern extension of the St. David community on the San Pedro, established in 1882 by Henry J. Horne, Jonathan Hoopes and others, and named in honor of Alexander F. Macdonald, then president of the Maricopa Stake. It was of slow growth, owing to claims upon the lands as constituting a part of the San Juan de las Boquillas y Nogales grant, later rejected. In 1913, nine miles west of St. David, was established the community of Miramonte. Looking Toward Homes in Mexico While the Saints were establishing themselves upon the San Pedro and Gila, the Church authorities by no means had lost sight of the primary object of the southern migration. January 4, 1883, Apostle Moses Thatcher, with Elders D. P. Kimball, Teeples, Fuller, Curtis, Trejo and Martineau, left St. David for an exploring trip into Mexico. September 13, 1884, another party left St. David to explore the country lying south of the line, along the Babispe River, returning October 7, by way of the San Bernardino ranch, though without finding any locations considered favorable. In November, 1884, Apostles Brigham Young, Jr., and Heber J. Grant, with a company from St. Joseph Stake, with thirty wagons, went into Sonora, where they were given a hearty welcome by the Yaqui Indians, who expressed hope of a settlement among them. St. David was the scene of one of the most notable councils of the Church, held in January, 1885, and presided over by none other than President John Taylor, who left Salt Lake City, January 3, and whose party at St. David included also Apostles Joseph F. Smith, Erastus Snow, Brigham Young, Jr., Moses Thatcher and Francis M. Lyman, with other dignitaries of the Church. At St. David were met Jesse N. Smith, Christopher Layton, Alex. F. Macdonald and Lot Smith, presidents of the four Stakes of Arizona. The discussion at this conference appeared to have been mainly upon the Church prosecution, then in full sway, a matter not included within the purview of this work. There was determination to extend the Church settlements farther to the southward. According to Orson F. Whitney: "In order to provide a place of refuge for such as were being hunted and hounded, President Taylor sent parties into Mexico to arrange for the purchase of land in that country, upon which the fugitive Saints might settle. One of the first sites selected for this purpose was just across the line in the State of Sonora. Elder Christopher Layton made choice of this locality. Other lands were secured in the State of Chihuahua. President Taylor and his party called upon Governor Torres at Hermosillo, the capital of Sonora, and were received by that official with marked courtesy." Historian Whitney states that the Taylor party then went westward by way of the Salt River Valley settlements to the Pacific Coast. And this office has a record to the effect that, in January, President Taylor visited also the settlements of the Little Colorado section and counseled concerning the disposition of several of the early towns of that locality. Of Arizona interest is the fact that for two and a half years thereafter, the President of the Mormon Church was in exile, till the date of his death, July 25, 1887, in Kaysville, Utah. Much of the intervening time was spent in Arizona and a part of it in Mexico, in the settlements that had been established as places of refuge. His declining months, however, were spent in Utah, even entire communities guarding well the secret of the presence of their spiritual head. Arizona's First Artesian Well Possibly the first artesian well known in Arizona was developed in the St. David settlement. In 1885 a bounty of $1500 was offered for the development of artesian water. The reward was claimed by the McRae brothers, who developed a flow of about thirty gallons a minute, but who failed to receive any reward. Five years ago, J.S. Merrill of St. David reported that within the San Pedro Valley were about 200 flowing wells, furnishing from five to 150 gallons a minute. The deepest valley well was about 600 feet. At that time about 2000 acres were irrigated by the St. David canal and by the wells, sustaining a population of about 600 souls. Development of a Market at Tombstone It happened on the San Pedro, just as in many other places, that the Mormons were just a little ahead of some great development. September 3, 1877, at Tucson, Ed. Schieffelin recorded the first of his mining claims in Tombstone District, which then lay in Pima County. Schieffelin's first discovery was several miles from the later site of Tombstone and about four miles from the San Pedro. Later, with Dick Gird and Al Schieffelin, the original discoverer located the lower group of mines in the camp of Tombstone, then established. A number of other settlements sprang up, including the nearby Richmond, Watervale and the mill towns of Charleston and Contention City, both on the San Pedro, where water could be secured. Several miles west of Tombstone, just where Ed Schieffelin camped at the time of the discovery of his Tombstone claim, is a large monument of cemented rock, under which lie his remains, brought back from the Northwest for interment in the land he loved. His death was on May 12, 1897. The Tombstone Gold & Silver Milling & Mining Company, of which former Gov. A.P.K. Safford was president, in 1880 owned the original group of Schieffelin claims, of which the Tough Nut was the main property. A stamp mill was built on the San Pedro and a contract entered into with the Mormons to build a dam and ditch, from which it was hoped to secure motive power. Concerning this job, estimated to cost $6000, Merrill later wrote that the contractors found themselves fined $300 for six days' overtime on completion of the job. Joseph McRae's record tells that, in 1879, some of the brethren went up the river, twenty miles above St. David, and put in a rip-rap dam and a mile and a half of ditch at Charleston for the Boston Mining Company. This may have been the Boston & Arizona Smelting & Reduction Company, a Massachusetts corporation which had a twenty-stamp mill and a roasting furnace on the San Pedro, between Charleston and Contention, ten miles from Tombstone. This job returned $6000 in cash. The mines brought a relative degree of prosperity to the San Pedro settlement, furnishing a ready and profitable market for agricultural products, but especially calling upon all transportation facilities that could be afforded. Teams were busy hauling from the terminus of the railroad at Tucson and at Benson, until, in October, 1882, there was completion of the New Mexico and Arizona railroad, then a Santa Fe corporation, from Benson to Nogales, much of the way through the San Pedro Valley, past St. David and the milling towns. The mines paid $30 a cord for fuel wood and even $40 a ton for hay. Lean days descended upon the community, however, in the early summer of 1886, when the great pumps of the Grand Central mine were stopped by fire. The following year Tombstone practically was abandoned and the market it had afforded was lost. Not till 1901 did the camp revive. It closed again in June, 1903, by the drowning of the pumps. Latterly the old mines, consolidated, have been worked to some extent by the Phelps-Dodge Corporation, but again have been closed, early in April, 1921. Chapter Twenty-two On the Upper Gila Ancient Dwellers and Military Travelers Possibly as representative a region as is known in the settlement area of the Mormon people lies for about 25 miles along the Gila River in eastern Arizona, in Graham County, and within St. Joseph Stake. Over a dozen communities are contained within this section and all are distinctly Mormon in settlement and local operation, save Solomonville, at the upper end, and Safford, the county seat and principal town. Most of the land is owned by the Saints, who control, as well, a dozen small canals. Within the Stake have been included Mormon settlements of the San Pedro Valley and those upon the upper Gila, in Greenlee County, extending over into New Mexico and El Paso. The settlement of the Graham County section of the Gila Valley did not start with the Mormons. Far from it. In the upper end of the cultivated region is one of the most notable groups of ruins in the Southwest. This group, since the coming of the Spaniard, appears to have borne the name of Pueblo Viejo (Sp., "Old Town"). Somewhere farther down the stream is assumed to have been "Chichilticalli," the "red house" mentioned in the chronicles of Marco de Niza and the Coronado expedition. The valley was traversed, from east to west, by Gen. S.W. Kearny, on his way, with a dragoon escort, in 1846, to take California from the Mexicans, this command, from the Pima villages westward, forming the advance guard for the Mormon Battalion. Much interesting data of the Gila Valley trip was written by Lieutenant Emory, who later was chief of the Boundary Survey. It is notable that in 1846 Mount Graham already was known by that name. Early Days Around Safford A few Mexicans were in the valley as early as 1871, farming in the vicinity of Pueblo Viejo, immediately below which later arose the town of Solomonville. In 1872 was the first Anglo-Saxon settlement, a group of farmers coming from Gila Bend, upon the Gila River, where they had attempted farming and had failed because the wandering river had washed away their dams and headgates. These farmers, financed in Tucson for the building of the Montezuma canal, settled in the vicinity of Safford, where about that time, was established a townsite, named in honor of Gov. A.P.K. Safford who, from Tucson, then was making a tour of that part of Arizona Territory. One of the very earliest valley residents was D.W. Wickersham, who wrote the Author lately, covering his early experiences. To later serve as the first teacher, he arrived in Safford the summer of 1876, there finding Joshua E. Bailey and Hiram Kennedy, who had come from Gila Bend. Bailey he considers the founder of Safford and believes it was he who named the settlement. Both Bailey and Kennedy came with California troops during the Civil War. The former died in Michigan and Kennedy was murdered in Safford in 1877. Others of the early settlers were Wm. A. Gillespie, John Glasby, John Conley, A.F. Perigo, Edw. E. Tuttle and E.T. Ijams. In 1876 appeared Isador E. Solomon, who for many years occupied a leading position. He came primarily to burn charcoal for the rude adobe furnaces that had been erected by the Lesynzskys to smelt the free ores of the famous Longfellow mine in Chase Creek Canyon, a few miles above Clifton. For charcoal Solomon found abundant material in an almost unbroken mesquite forest that stretched for many miles along the river. Solomon purchased a road house and small store that had been established near Pueblo Viejo by one Munson, and the place soon became a trading post for a large extent of country, its importance increasing with the development of the great mining region around Globe. I.E. Solomon still is living, an honored resident of Tucson, his children prominent in the business affairs of the State. Solomonville was so named, in 1878, by none other than Bill Kirkland, who raised the American flag in Tucson in 1856 and who, for a while, carried mail from Fort Thomas to Clifton. [Illustration: SOUTHEASTERN ARIZONA. The Salt, San Pedro and Gila Valleys and Routes of travel] Apostle Erastus Snow appears to have been the first of the Mormon faith to cross this Gila Valley region. His party arrived on the San Pedro River, October 6, 1878. The most easterly point reached in the Gila Valley was at old Camp Goodwin, not far from the present railroad station of Fort Thomas and at the extreme western or lower end of the present farmed area. It would require a separate volume to follow Apostle Erastus Snow on his journeyings through the Southwest, where he appears to have served as a veritable inspector-general for his Church. On the 1878 trip, L. John Nuttall of Snow's company, writes of passing into the Gila Valley through a rocky canyon, "a terrible place, almost impassable, the dread of all who travel this way." The same road is very little better to this day. At one point was passed a ridge known as Postoffice Hill, where was found the grave of a white man, killed several years before by Apaches. Every time an Apache passed, he put a rock on the grave mound, at that time about twenty feet square at the base and four feet high. The travelers added another rock, on the principle of, "When in Rome, do as the Romans do." Mormon Location at Smithville The Mormon settlement of the Gila Valley was one of the few made without particular and direct instruction from the general Church authorities. It was caused, primarily, by trouble over the land tenure at Forest Dale, in the mountains to the northward, where settlers, at first permitted, even encouraged by the reservation authorities, finally were advised that they were on Indian land and would have to move. The first question before the colonists immediately became where they should find a new abiding place. All of them had come from the northward, seeking a better location than afforded along the Little Colorado River or in the mountain settlements. So there was determination to see what could be found in the way of farming land on the Gila, to the southward. [Illustration: THE TEEPLES HOME, FIRST HOUSE IN PIMA] [Illustration: THE FIRST SCHOOL HOUSE AT SAFFORD] [Illustration: GILA NORMAL COLLEGE AT THATCHER] In February, 1879, an expedition started over the hills to view the valley of the Gila. It included W.R. Teeples, John Wm. Tanner, Ben Pierce and Hyrum Weech. The last-named told that the party looked over the country and finally selected a location for a town. He wrote, "We traveled from one end of the valley to the other on both sides of the river, looking for the best place to take out a ditch, because we had very little means and could not go to large expense. This (near the location of Smithville, later known as Pima) seemed to be about the easiest place on the river to take out water, so we decided on making the location here." The Smithville ditch was on the basis of prior location by Gillespie and was extended to cover the Mormon land in 1880. Somewhat higher was the Central ditch, which had been built several years before as far down as the later site of Thatcher and which was extended above Pima in 1882. Somewhat of a Samaritan was found on the ground in one Markham, from Oregon, from whom were hired a team and wagon and who refused to take any pay. With a pocket compass, Smithville was laid out. The settlement could not be scattered, because Indians and outlaws threatened. Foundations were laid on sixteen corners, each under the name of one of the families expected to come from the north. The pioneer party then made close investigation of the valley, traveling up the Gila into New Mexico, and viewed the country around Clifton and along the Blue and Black Rivers. The whole trip took about a month. The report was, "that the country looked good for stock raising and farming." On March 16, at Moses Cluff's camp, the proposed migration was approved by Stake President Jesse N. Smith, who appointed Jos. K. Rogers to lead it. In the first company were Rogers, Teeples, Weech, Henry D. Dall, William Thompson and the families of all except Weech and Dall. To these were added John and Thomas Sessions and Earlton Haws, making 28 in all. Arrival was on April 8, 1879. The Cluffs (three families) came very soon after the first party. In a later migration came Samuel Curtis, Heber Reed, Edgar Sessions and William Asay. E.G. Curtis, one of the earliest of the settlers, told that in passing Fort Thomas in March, "the country is found entirely covered with poppies, one of the most beautiful sights I ever expect to see. The grass was high and when the wind would blow it down in great waves, you could see great bunches of antelope." A Second Party Locates at Graham In the Church history of Graham Ward is found additional data concerning the early Gila Valley settlement. It is told that, "the settlers of Brigham City on the Little Colorado, getting discouraged because of frequent failures of crops and poor prospects, sent explorers out to look for new locations. Two went to the San Juan country in Utah, two to the Salt River Valley and three, George Lake, Andrew Anderson and George Skinner, to the Gila River." The journey was via Fort Apache, the arrival at Smithville being in the latter part of November, 1880. At the Graham settlement there was purchase of a water ditch and a quit-claim deed to four quarter-sections of land that had been farmed by non-Mormons. The record recites, "it was merely a rustlers' ranch, possessed by horsethieves and speculators who had a small house on it, for which the brethren paid about $1800, in cows valued at $35 per head." Lake remained in the valley. Anderson and Skinner returned in December to Brigham City, where the authorities of the United Order accepted the purchase. Anderson and Skinner started again for the Gila, accompanied by their families, by Moses M. Curtis and William Hawkins and their families and a number of unmarried men, taking with them seed grain, farming implements, cows, sheep and other animals. Transportation was by ox teams. Christmas Day was spent at St. Joseph on the Little Colorado and New Year at Showlow, arrival on the Gila being in January. Lake, in the meantime, had been joined by Jorgen Jorgensen and Jerome J. Adams, the two who had been sent to the Salt River Valley. The new arrivals at once set at work, clearing their lands and putting in grain, raising good crops. The manual labor, of the hardest sort, was performed under the conditions of the United Order and on a diet principally of bread and beans. The sheep band was turned over to the Church, as profits of the Order, and the wheat and other products were divided according to the number of families and the number of persons. A stockade fort was built, but the homes for months consisted of sheds or tents and even of the wagons. In 1884, on the newly-surveyed townsite of Graham, was built a meeting house, called the "factory house," with mesquite posts and dirt roof and with walls only of heavy unbleached muslin, which appears to have been called "factory." One of the early settlements of the Gila Valley is Matthews (successively Matthewsville, Fairview and Glenbar), founded in December, 1880, by Joseph Matthews and family, from Round Valley, and Wm. R. Waddill. In 1881 they built a stockade and though no local Indian depredations were known, in that year the Matthews settlers moved to Pima for better protection. A townsite was selected by the Stake President September 17, 1886, but was not occupied. A resident of note was the first district school teacher, John F. Nash, who came with his father to Arizona in 1874, first settling in Williamson Valley near Prescott. He arrived in the valley in 1881, the progress of the family toward Texas stopped on the Gila by the stealing of a band of Nash horses by "rustlers." Vicissitudes of Pioneering Eden, first known as Curtis, lies on the northern side of the Gila, nine miles northwest of Pima. It dates from early in 1881, when there was arrival from Brigham City, Arizona, of a party of United Order settlers, headed by Moses M. Curtis. Though other immigrants occupied holdings nearby, M.M. Curtis and Wm. R. Hawkins were the only residents of the present Eden townsite in 1881. The men first turned their attention toward the construction of a ditch from the river, this completed the following year. For a while the young community was on very short rations. At times there could be only one meal a day, that a meager one of beans, served at noon to the workers, who scarcely could summon strength for more than a half day's labor. Some of the early settlers built boweries of brush under which they rolled their covered wagons, to secure better protection from the pitiless Arizona summer sun, and with no other home for weeks. There were Indian "scares," as elsewhere told, and life was far from comfortable, with occasional crossing of the Gila at flood to secure protection at the more populous Pima. In January, 1882, was a moving back to five log houses that had been built on the Curtis townsite, but even after that was flight to Pima when word came of an Indian raid. In the fall of 1882 eight families were living in a little stockade fort that enclosed a half acre of ground, near the river. The present townsite was located May 10, 1883. Gila Communities of the Faith Thatcher, present Stake headquarters, derives its name from Apostle Moses Thatcher, who was a Christmas visitor in 1882, in company with Apostle Erastus Snow. The first settler was John M. Moody, who came with his family from Utah, arriving when Nature had warm welcome indeed, on July 4, 1881. In 1882 he was joined by the Cluff and Zufelt families and by James Pace of the Mormon Battalion, who built a stockade, and a little later by Hyrum Brinkerhoff and wife Margaret, "Aunt Maggie," who bought and occupied the Moody place. They were prominent among the Southern Utah and Muddy pioneers. The Thatcher townsite was selected by President Layton May 13, 1883, a school district being established the following month. Among the arrivals of the following year was Samuel Claridge, one of the pioneers of the Muddy section. October 19, 1885, the presidency located a new townsite about one-half mile to the southward and on higher land. Much of the old Moody ranch since the Brinkerhoff purchase has disappeared, from the encroachments of the Gila River. Bryce, across the river from Pima, dates from January, 1883, when Ebenezer Bryce, Sr., and sons commenced construction of a ditch, completed the next year. The first house was that of Ebenezer P. Bryce, occupied in December, 1884. Central, between Thatcher and Pima, took its name from the Central canal, which irrigates part of the settlement. Its first settlers were Orson and Joseph Cluff of Forest Dale, from which they came southward in the spring of 1882. The Hubbard settlement is an outgrowth of the Graham and Bryce wards and is of comparatively late occupation. It is named after Elisha F. Hubbard, Sr., the first ward bishop. The Layton settlement, named for the first stake president, is one of the most prosperous, and is the third in order of population of the St. Joseph Stake wards. The first settler was Hyrum H. Tippets, who came January 13, 1883, direct from Brigham City, Utah. The Franklin settlement, above Duncan on the Gila, is about seven miles in length, most of it in Arizona, though lapping over into New Mexico. Its first Mormon settler was Thomas J. Nations, in 1895. He joined, with others of the brethren, in taking out a canal. Thomas A. McGrath is understood to have been the first settler of the locality. The name was given in 1898, at the time of the visit of Apostles John Henry Smith and John W. Taylor, and is in honor of Franklin D. Richards, an apostle of the Church, who in no wise had been associated with Arizona affairs. In the same vicinity, wholly in New Mexico, is the settlement of Virden, mainly populated by refugees from Mexico. In these upper Gila communities the Mormons have created a veritable garden, where careless cultivation had been known. Graham County was created by the Arizona Legislature in the spring of 1881, the settlement south of the Gila theretofore having been in Pima County. The first county seat was Safford, but county government was transferred to Solomonville by an act of the Legislature in 1883. In 1915, after the setting off of Greenlee County, the court-house went back to Safford. Considering the Lamanites In the entertaining flood of reminiscence that comes from almost any of the devout pioneers, there often is found expression of abiding belief of personal protection extended by Omnipotence. Possibly, save in the development of character by trials and by tribulation, the average pioneer of the faith, from a present viewpoint, would appear to have been little favored, yet thankful devotion ever was present. One story that indicated celestial intervention in time of danger, has been told by Orson Cluff. He and several brothers and their families were on the road south from Forest Dale to the Gila, and had camped at a point twenty miles south of Fort Apache. In the morning there was the usual prayer, from which the company arose, refreshed in spirit, for another hard day's journey. A short time later, an Indian told how he was a member of a band of redskins that lay in ambush about the Mormon camp that very morning. The work of massacre was about to begin when the intended victims were seen to drop upon their knees and to lift their hands aloft in supplication. The startled Indians were overcome by some mysterious power and stole away. Possibly they feared that potent "medicine" was being made against them, but the Cluffs are sure that the Holy Spirit had descended to save them for further earthly experience. The Gila Valley saw much of Indian rapine in its earlier days. The section considered in this chapter lies just east of the San Carlos Apache reservation and is flanked on the northward by the White Mountain reservation. When the California Column, under General Carleton, was established in Arizona in 1863, after beating the Confederates back beyond the Rio Grande, it was found necessary to establish military stations in that locality. Camp Goodwin, named after the first Governor of the Territory, was at the lower end of the valley. A number of years after its abandonment, there was established, five miles to the eastward, Camp Thomas, maintained until after the final subjugation of the hostile Indians. Thomas was a veritable guard post for the Mormon settlers. To the southwest was Camp Grant, in the northern extension of the Sulphur Springs Valley, this post a successor to old Camp Grant, which was at the mouth of Aravaipa Creek, at the junction of that stream with the San Pedro River. To the northward was Fort Apache and to the southward Fort Bowie. The Hostile Chiricahuas The native Pinaleno Indians of the San Carlos region, while inclined toward spasmodic outbreaks, were not as hostile as their western neighbors, the Mohave and Yuma Apaches. A very dangerous element was added when, in 1876, under direction of the army, Agent John P. Clum moved to San Carlos 325 Indians of the Chiricahua-Apache strain from a reservation in southeastern Arizona. Within a few years, 4500 Indians were concentrated at San Carlos. The Chiricahuas, unsettled and forever yearning to get back to the scene of their marauding along the emigrant road to the southward and in Mexico, constantly were slipping away from the reservation by individuals and by bands, and their highway usually was up the river. In the early eighties the settlers along the Gila lived forever in terror of the savage foe. The military was efficient. Hardriding troopers would dash forth from one or all of the guardian posts whenever danger threatened, and to these same troops undoubtedly is due the fact that general massacres were not known in and around the Gila Valley towns. Often the Author finds in the manuscripts of personal experiences that have been accumulated by the score in his office, a note indicating the conditions under which the land was settled. There have been attempts in other parts of this work to make clear the fact that the Mormons always tried to be friendly with the Indians and suffered without protest treatment from the aborigines that would have led to the shedding of blood by others. One interesting little item of this sort is in a record contributed by Mrs. W.R. Teeples. She found the Indians on the Gila Hirer in 1879 were friendly, possibly too much so. She wrote, "When I was cooking pancakes over the fire in our camp, the Indians would sit around watching, and they would grab the cakes out of the pan before they were done, so I had to cover the pancakes up to keep them for ourselves." Mrs. J.N. Stratton wrote of the same period: "Besides the fear of getting out of food was the greater fear of the Indians. They were on the San Carlos reservation and were supposed to be peaceful, but bands often went out on the warpath and spread terror throughout the country, so the people never knew what to expect from them. The mesquite and sage brush were so thick where Safford's streets and houses are now, that one could only see a little distance, and it was no uncommon occurrence for an Indian to slip out from behind the brush and come walking in at the cabin door, or put his face up against the window and peer in, if the door happened to be closed. One settler who had two doors had her husband nail one up so that when the Indians did come to call on them, she could stand in the other door and keep them from coming in. The mothers never let their children get out of their sight, for fear they would be stolen." I.E. Solomon and his family had many experiences with the Indians, and in several cases narrowly escaped death. A number of Solomon's employees were killed in the open country toward Clifton. An interesting chronicle is from Mrs. Elizabeth Hanks Curtis, who came with her family in April, 1881. Incidentally, she is a descendant of the Hanks family, tracing relationship to Abraham Lincoln. A mile above Eden they built a log fort. In September this had to be abandoned, word brought by a friendly Indian of the coming of a large band of Indians and of imminent danger. Will Ransom from Pima provided a raft to cross the river upon and the settlers concentrated at Pima. The settlers were driven into Pima again in April of the following year, after huddling for days in Moses Curtis' cabin. Protection came from Fort Thomas. Murders by Indian Raiders July 19, 1882, Jacob S. Ferrin of Pima was killed under circumstances of treachery. A freighting camp, of which he was a member, was entered by a number of Apaches, led by "Dutchy," escaped from custody at San Carlos. Pretending amity, they seized the teamsters' guns and fired upon their hosts. Ferrin was shot down, one man was wounded and the others escaped. On the morning of December 1, 1885, Lorenzo and Seth Wright were killed by Indians who had been combing the valley for horses. The Wrights had started, with members of a posse, from Layton, and were joined at Solomonville by Sheriff Stevens and two other men, after there had been recovered a number of the stolen horses, for the pursuers rode harder and faster than the fleeing thieves. There had been assumption that the thieves were Mexicans and so there was an element of recklessness in the pursuit that would have been missing had the truth been known, that they were Apaches. The four leading men of the posse were ambushed by the redskins, who had halted by the roadside. Seth Wright was shot from his horse. His brother immediately dismounted and opened fire upon the Indians. Lorenzo's right arm was broken by a bullet, and then, while he was running, he was shot in the back. This same band had killed a man and a boy at Black Rock and a herdsman at Bear Springs Flat. May 23, 1886, Frank Thurston of Pima, while starting a lime kiln, six miles from the town, was surprised by eight Apaches and killed. This band passed by the Curtis settlement, driving off a number of horses. Concerning the Indian situation, James H. Martineau, on June 1, 1886, wrote that the Apaches then were riding in many small bands, but were kept on the move constantly by the vigorous measures of General Miles, and he assumes that the Apache question would have been settled had his predecessor, General Crook, been less dilatory. The writer expressed his conclusion that in military skill, strategy and ability the Indians far excelled their opponents, and details that fifty or sixty Apaches the year before had killed more than 75 white settlers, all the while pursued by seventeen companies of United States troops, without losing a single Indian. Outlawry Along the Gila The Mormons of the Gila Valley maintained most amicable relations with their neighbors, but occasionally had to participate in some of the ordinary frontier episodes. James R. Welker, an arrival in Safford in 1883, tells that, "The cowboys had things about their own way for a few years. They would ride right into a town, go straight to the saloon and commence shooting the place up. They were expert with the pistol too. I have seen some very wonderful shots among those cowboys. They did not do much killing around here, but they were pretty wild and did about as they pleased." W.T. Barney wrote, "The rustlers gave us quite a bit of trouble, perhaps even more than the Indians." The peaceful Saints in the Gila Valley undoubtedly found much that was foreign to their habits of life. A tale of the frolicsome cowboy is told by Isaac P. Robinson of Thatcher, who was in Safford in 1884: "There were but very few houses in Safford then. About the only business house was the Glasby building, which had a saloon and also a store. The cowboys had things about their own way. They would come into the store and take possession. Mr. Glasby would go out and leave it to them. They would shoot up the store, help themselves to what they wanted, pay for everything they had taken, shoot up the town and go on. But I don't want to see any more of it. You haven't the remotest idea what a lot of trouble they made. This was the main route from the north into Mexico and the principal rendezvous for a lot of those rough characters." In the way of outlawry, the valley had unwelcome notoriety, when from its rougher element was constituted a band which, May 11, 1889, ambushed Paymaster J.W. Wham of the United States army, on the road between Fort Grant and Fort Thomas, and stole about $28,000 in gold and silver, intended for the pay of the troops at the latter post. An escort of eleven colored infantrymen, led by a sergeant, apparently deserted by the Major, fought well, but was driven away after five of the soldiers had been wounded. Thirteen bandits were understood to have been implicated. Eight individuals were arrested. There was trial at Tucson, where Wham and the soldiers were notably poor witnesses and where the defendants were acquitted. A Gray Highway of Danger Just as the Mormon settlements on the Little Colorado providentially were given assistance by the building of the Atlantic and Pacific railroad, just so the struggling pioneers on the Gila found benefit in the opening of the silver and copper mines at Globe. Freight teams were in demand for hauling coke and supplies from the railroad at Willcox and Bowie and for hauling back from the mines the copper bullion. Much of this freighting was done with great teams of mules and horses, veritable caravans, owned by firms such as Tully & Ochoa or M.G. Samaniego of Tucson, but enough was left for the two and four-horse teams of the Mormons, who thus were enabled from the hauling of a few tons of coke to provide provisions for their families and implements for the tilling of their fields. The road from the railroad to Globe ofttimes was a gray highway of danger. After leaving the Gila towns, it led through the length of the Apache Indian reservation. Usually the teams went in sort of military order. The larger "outfits" had strict rules for defense, each driver with his pistol and rifle and each "swamper" similarly armed. Every night the wagons were drawn into a circle, within which the horses were corralled or tied to the wagon poles, where they were fed. Pickets were kept out and care was incessant day and night. But, sometimes, a freighter, eager to earn extra pay for a quick trip, or wishing to drive ahead of the cloud of dust that enveloped each large convoy, would push along by himself. Possibly the next day, the train would come to the embers of what had been wagons and their contents. Nearby would be the bodies of the tortured and murdered teamsters. So the careful ones united, remaining at the railroad until at least a score of wagons had accumulated, and then made their way northward, relatively safe through united vigilance. In 1899 the Gila Valley, Globe & Northern railroad was completed from Bowie, through the Gila Valley towns, to Globe, a distance of 124 miles, though the loss to the freighters was more than balanced by the general good to the community of bettered transportation facilities. Right-of-way through the reservation was accorded by the Indians after a diplomatic distribution to them by a railroad agent of $8000, all in silver coin. Chapter Twenty-three Civic and Church Features Troublesome River Conditions In the memory of Americans still living, the Gila River through the Safford region, was a relatively narrow stream, over which in places a stone could be tossed. There were occasional lagoons, some of them created by beaver dams--picturesque, but breeding places for mosquitoes and sources of malaria. Camp Goodwin was abandoned because of malarial conditions in 1869-70, troops being transferred to the new post of Camp Ord (Apache). The river situation of later years has been very different indeed from that known to the pioneers. The lagoons drained and the underbrush, grass and trees cut away, the river floods have had full sweep and, as a result, there has been tremendous loss in the washing away of the lower lying land. The farms have been pushed back toward the mesas. Now under consideration is a comprehensive irrigation system that will cost several millions of dollars, with a great concrete diversion dam above Solomonville and with two head canals that economically will serve both sides of the river. But in the early days the colonists did what they could, not what economically was advisable. They did not have such trouble as was known along the Little Colorado and their water supply was much larger and somewhat more regular. They took out little canals at different points, with headworks that were easily replaced when washed away. For a few years around 1910, there appeared a prospect that the Gila Valley farms would have to be abandoned unless something could be done to stop the flow of tailings from the concentrating mills of the Clifton-Morenci country, on the San Francisco River, a tributary of the Gila. The finely pulverized rock was brought down in the irrigation water and spread out upon the fields in a thick layer, almost impervious to the growth of vegetation. Mit Simms, then a farmer near Safford, tells that the dried tailings upon his farm spread out in a smooth sheet, that could be broken like glass, with a blow from a hammer. The mining companies refused to heed demand to impound their tailings flow, and so the matter was taken into the courts. Decisions uniformly were with the settlers, the matter finally being disposed of in their favor in the United States Supreme Court. Then the companies, using the tailings material for the making of dams, created great tailings reservoirs in the hills near their plants, and filled up valley after valley with the rejected material. Incidentally, they spent in this work enormous sums, believed to have been sufficient to have bought all the farms of the Gila Valley, at the price put upon them ten years ago. This expended money, however, may yet be returned, for plans have been set afoot for leaching copper treasure out of the tailings banks. Artesian water was struck in the Gila Valley in 1887, according to John A. Lee, understood to have been the first well borer in the artesian district, within which are the present towns of Algodon (otherwise Lebanon) and Artesia. The first water was struck at a depth of 330 feet and better flows were secured with deeper borings down to 1000 feet. The first few years of the Gila Valley settlement, every alternate section was assumed to be the property of the Texas Pacific Railroad Company, a land grant claimed by the Southern Pacific. This claim was decided against by the United States authorities early in 1885, and the lands thus were thrown open to entry by the settlers. Pima was on railroad land and filing of its townsite formally was accomplished by Mayor W.W. Crockett. Basic Law in a Mormon Community Interest attaches to the Church commission, dated February 20, 1883, received by Christopher Layton on his appointment as head of the San Pedro and Gila Valley settlers. It was signed by John Taylor and Jos. F. Smith of the First Presidency and contains instructions and admonitions that might well have served as a basic law of any God-fearing community. President Layton was instructed to see that the settlers did not scatter themselves promiscuously throughout the land, that surveys be made for townsites, that the people settle in these localities, with facilities for public schools and meeting houses, and that due provision be made to protect the settlers against depredations of the lawless and unprincipled combinations of brigands and other hostile marauders. A notably interesting paragraph recites, "You will understand that our object in the organization of the Stake of St. Joseph is to introduce the Gospel into the Mexican nation, or that part of it which lies contiguous to your present settlement, and also, when prudence shall dictate and proper arrangements are entered into, that a settlement may commence to be made in that country." It was recommended, in forming cities either in Arizona or Mexico, "care should be had to place them in proper localities, convenient to land and water, with careful examination of the sanitary conditions. It is the general opinion that it is more healthy and salubrious on the plateaus or mesas than on the low land, the latter of which in your district of country are more or less subject to malarial diseases, which ought, always, when practicable, to be avoided." The streets should be wide and commodious, with public squares for church, county, school and ornamental purposes. [Illustration: GILA VALLEY PIONEERS 1--Wm. R. Teeples 2--John M. Moody 3--Jos. K. Rogers 4--Ebenezer Pryce 5--Hyrum Brinkerhoff 6--Samuel H. Claridge 7--Frank N. Tyler] [Illustration: PIONEER WOMEN OF THE GILA VALLEY 1--Elizabeth Hanks Curtis 2--Mrs. W.R. Teeples 3--Elizabeth Moody 4--Margaret Brinkerhoff 5--Elizabeth Layton 6--Josephine Wall Rogers 7--Rebecca Claridge] School and church affairs should be kept separate. There was warning against favoritism in the allotment of town lands and a recommendation that the principles of the United Order be approached, without the placing of the communities under rigid rules. Another interesting paragraph recites, "The order of Zion when carried out, will be that all men should act in the interest of and for the welfare of Zion, and individualism, private speculation and covetousness will be avoided, and that all act in the interest of all and for the welfare of the whole community. We may not, at present, be able to carry out these ideas in full, but without any special formality or rule, we may be approaching these principles as fast as circumstances will admit of it. We profess to be acting and operating for God, and for His Kingdom, and we are desirous that our acts should be in consonance with our professions." In the selection of elders, care was enjoined that all such persons should be honorable, free from any pernicious or degrading habits, "for if men cannot control themselves, they are not fit to be rulers or leaders in the Kingdom of God." There was special injunction that the Lamanites, the Indians, be treated with all consideration and shown that the Mormons do not teach one thing and practice another. The Indians should be taught to be "friendly with the government of the United States or Mexico and to live at peace with one another, to be chaste, sober and honest and subject to the law of God." Tithing of one-tenth was stipulated as in the interest of the people. The new leader was advised that, "God has placed you as a watchman on the walls of Zion and He will hold you accountable for your acts," and he was directed to see that the laws of God were carried out in his community, irrespective of persons or families. Layton Soldier and Pioneer Christopher Layton was a rough diamond, almost illiterate, yet possessed of much energy and a keen, practical judgment that served him and his people well through the course of a long life. He was an Englishman, born in Bedfordshire, March 8, 1821. His first practical experience was at 7 years of age, when he kept crows from the wheatfields for the large salary of 56 cents a week, boarding himself. In 1843 he crossed the ocean. Elsewhere is noted his experience with the Mormon Battalion. Following discharge, for a few years he lived in California, finally taking ship from San Francisco back to Liverpool, where he arrived in March, 1850. On the same ship's return, James Pennell led 250 converts to America, landing at New Orleans proceeding by river to St. Louis, and then Utah. In September, 1852, Layton first saw Salt Lake, arriving at the head of an expedition of 52 wagons, including the first threshing outfit in Utah. In 1856 he was in the Carson Valley of Nevada, where he proceeded toward the very notable undertaking of building a wagon road across the Sierra Nevadas to Hangtown, early Placerville. With the rest of the Utah Saints, he was recalled to Salt Lake in the fall of 1857. Layton arrived at St. David February 24, 1883. In May he organized wards on the Gila, at Pima, Thatcher, Graham and Curtis, under Jos. K. Rogers, John M. Moody, Jorgen Jorgensen and Moses Curtis. In March of the next year, he organized Layton branch near Safford. President Layton's own story of his advent in the Gila Valley includes: "The Saints were wanting to settle close together, so I bought a 600-acre tract of land of a syndicate living in Tucson. Then I bought out the squatters' rights and improvements by taking quit-claim deeds of them. Thus I was in a position to help the Saints to get homes. In July I bought 320 acres of Peter Anderson (adjoining the other tract) and laid it out in a townsite which we named Thatcher. I built a three-roomed adobe house in Thatcher ward (it being the second house built on the townsite) and we moved into it. I gave a lot for a schoolhouse and the few Saints who were settling here then built an adobe building on it. The mesquite was so thick that when we tried to go any place we were very fortunate if we did not get lost. I gave the Seventies a lot, but they never made any use of it; also gave the bishop a lot for tithing purposes. The Academy was afterward built on it." Layton, aided by his many sons, was active in business, as well as in the faith, operating stores, a flour mill, an ice factory and a number of stage lines, one of which stretched all the way from Bowie Station through the Gila Valley, to Globe, and, through the Tonto Basin, to Pine and Fort Verde, the longest stage mail line in the Southwest at the time. The transfer of headquarters of St. Joseph Stake appears to have been determined upon very soon after the arrival of Layton at St. David. One of his counselors, David P. Kimball, visited Smithville March 10, 1883, and in May Layton himself was on the ground, visiting Smithville (Pima) and Safford. There was approval of the new settlement of Curtis on May 10 and on the 13th was location of the townsite of Thatcher. At this time there appears to have been determination to move headquarters of the Stake from St. David to Smithville, where the first formal quarterly conference of the Stake was held June 3. No record can be found of this transfer nor of the subsequent change to Thatcher. A New Leader on the Gila In 1897 President Layton's health declined and on January 27, 1898, he was released from his spiritual office, to which was appointed Andrew Kimball, this with a letter from President Wilford Woodruff, expressing the highest appreciation of Layton's labors. Christopher Layton left Arizona June 13, 1898, for his old home in Kaysville, Utah, where he died August 7. At a reunion, about six years ago, of the Layton descendants and their families, were present 594 individuals. Andrew Kimball, successor to the presidency of St. Joseph Stake, had formal installation January 30, 1898, at the hands of Apostles John Henry Smith and John W. Taylor, at the same time there being general reorganization of the Church subdivision. President Kimball, who still most actively is in office, is a son of the noted Apostle Heber C. Kimball, First Counselor to President Brigham Young. President Kimball from the very first showed keen enthusiasm in the work of upbuilding his community. In October of the year of his installation he returned to Utah, like the spies returned from the land of Canaan, bringing equally large stories of the fertility of the new land. Instead of bearing a huge bunch of grapes, he had to take with him photographs, in order to secure reception of his stories of corn that was sixteen feet tall, Johnson grass eight feet high, a sweet potato that weighed 36 pounds, of peaches too big to go into the mouth of a preserving jar, sunflower stalks that were used for fence poles, weeds that had to be cut with an ax and sugar cane that grew four years from one planting. On the strength of his enthusiasm, very material additions were made to the population of the Gila Valley, and the President even yet keeps busy in missionary work, not only of his Church, but work calculated to assist in the upbuilding of the Southwest along irrigated agricultural lines. Church Academies of Learning Every Mormon community gives especial attention to its schools, for education in the regard of the people follows closely after their consideration of spiritual affairs. The normal schools of the State always have had a very large percentage of the youth of the faith, training to be teachers. Three of the four Arizona Stakes maintain academies, wherein the curriculum also carries religious instruction. The largest of the three Church schools, at Thatcher, lately was renamed the Gila Normal College. It was established in January, 1891, under instruction that had been received over two years before from the general Church Board of Education. Its first sessions were in the meetinghouse at Central, with Joy Dunion as principal. The second year's work was at Thatcher, where the old adobe meetinghouse was occupied. Thereafter a tithing house was used and was expanded for the growing necessities of the school, which has been in continuous operation ever since, with the exception of two years following 1896, when the finances of the Stake were at low ebb. The academy was revived on assumption of Andrew Kimball to the Stake Presidency, under Principal Emil Maeser, he a son of one of Utah's most noted educators. Andrew C. Peterson has been in charge of the school most of the time since 1906. In 1909 was occupied a new building, erected and furnished at a cost of about $35,000. Leland H. Creer now is principal. At St. Johns the St. Johns Stake Academy was founded January 14, 1889, with John W. Brown as its first principal. The present building was dedicated December 16, 1900. Howard Blazzard now is in active charge, while Stake President David K. Udall, first president of the Academy's Board, still occupies the same position, after 27 years of service. The Snowflake Stake Academy was founded, with E.M. Webb in charge, only a week later than that of St. Johns. The two institutions for many years were the only means provided for local education, beyond the grammar grades. At Snowflake industrial and agricultural courses are given prominence in the curriculum. Thanksgiving Day, 1910, fire destroyed the large school building, which was replaced by a more modern structure, that cost $35,000 and that was dedicated Thanksgiving Day, 1913. For years the school was directed by Joseph Peterson. At Mesa, Chandler and Gilbert are maintained seminaries, mainly for advanced instruction in Church doctrine. Chapter Twenty-four Movement Into Mexico Looking Over the Land The Mormon settlement of Mexico, as elsewhere told, was a cherished plan of Brigham Young, who saw to the southward a land wherein his Church, its doctrines and influence could find room for expansion. He died while the southern migration started by him still was far short of a Mexican destination, though that country had been explored to an extent by several missionary parties. The first Mormons to enter Mexico were the soldiers of the Mormon Battalion who, in 1846, passed south of the Gila in Mexican territory, and then entered the present Mexico by a swing of the column southward from the San Bernardino ranch around to the valley of the San Pedro. The D.W. Jones party was the first missionary expedition into Mexico, crossing the Rio Grande at Paso del Norte, the present Juarez, January 7, 1876. The Pratt-Stewart party, including Meliton G. Trejo, was in northern Mexico early in '77, and small missionary parties followed thereafter from time to time. November 15, 1879, Apostle Moses Thatcher was in Mexico City with J.Z. Stewart and Trejo, there founding the first organization of the Church within the Republic. Decided impetus was given the southward movement when it became evident that the national prosecution against plural marriage was to be pushed to the extreme. January 4, 1883, with the idea of finding an asylum for the Saints in Mexico, Apostle Thatcher traveled from St. David on the San Pedro, to the southeast as far as Corralitos, where some arrangement was made for lands. In the following September, another party from St. David explored the country along the Babispe River. Still more important, November 2, 1884, Apostles Brigham Young, Jr., and Heber J. Grant investigated the Yaqui River section of Sonora, this with three companies of prospective settlers from the Salt River, Gila and San Pedro Valleys, together with some additions from Salt Lake. In January, 1885, migration was under personal charge of President John Taylor, who, after a notable conference at St. David, as noted in the history of that section, led a party southward into Sonora and held a satisfactory conference with Governor Torres, yet made no settlement. In the same month, however, notation has been found that Alexander F. Macdonald was at Corralitos, Chihuahua, from Mesa. A few parties were in that locality in February, 1885, one expedition of seventy having come from Arizona, under Captain Noble. Something of a setback was known when, on April 9, 1885, the Governor of Chihuahua ordered departure of all Mormon settlers within his State. Apostles Young and Thatcher, May 18, visited the City of Mexico and secured from the federal government permission for the immigrants to remain. Colonization in Chihuahua It was in 1886 that the main Mormon exodus traveled across the border. The way had been prepared by the organization of a Colorado corporation, the Mexican Colonization & Agricultural Company, this under the management of Anthony W. Ivins, a northern Arizona pioneer. This company had been granted the usual colonists' privileges, including the introduction, without duty, of livestock, agricultural implements and household effects, but had no special concessions. It was given the usual exemption from taxation for ten years. Through this company, land was acquired at Colonia Juarez and Colonia Diaz, by purchase from Ignacio Gomez del Campo and others. Payment was made with money that had been donated in Utah and from Church funds. Colonies were established, in which were consolidated the Mormons already south of the line and the newcomers. Diaz was on the Janos River, near the Mexican town of Ascension, and Colonia Juarez was 75 miles upstream on a branch of the Janos river, the Piedras Verdes. At the former place about 100,000 acres were acquired and at the latter 25,000. A prior settlement at Corralitos had been established in the fall of 1884. Juarez had the first meeting-house, built January 31, 1886, but the town had to be moved two miles, in January, 1887, on discovery that the site was outside of the lands that had been purchased. Largely from data secured from Mr. Ivins is found much of detail concerning northern Mexican settlement. One important step was the acquirement in 1886, of 100,000 acres of Mexican government timber land in the Sierra Madre Mountains, near Colonia Juarez, and on this tract was established Colonia Pacheco, wherein the main industry was lumbering. Then two other mountain tracts were acquired, of 6000 acres each, upon which were established Colonia Garcia and Colonia Chuichupa, sixteen miles to the southwest of Colonia Juarez. In 1889 was established Colonia Dublan, upon a 60,000-acre tract that was most valuable of all, considered agriculturally. Naturally this became the strongest of all the settlements of the colonist company. There had been exploration, however, to the westward, in the State of Sonora, and in 1896, a tract of 110,000 acres was acquired on the Babispe River. There was established Colonia Oaxaca. The land was mainly valuable for grazing, but some good farming land was along the river. Twenty-five miles below Oaxaca, three years later was acquired a tract of 25,000 acres, whereon Colonia Morelos was established, to be the center of an agricultural section, with attached grazing land. Prosperity in an Alien Land As colonization generally was directed from a central agency, each of the colonies had somewhat the same method of establishment and of operation, this founded upon the experience of the people in Utah and Arizona. There would be laid out a townsite, near which would be small tracts of garden land, and farther away larger tracts of agricultural and grazing land, sold to the colonists at cost with ample time for payment, title remaining in the company until all the purchase price had been paid. In each colony one of the very first public works was erection of a schoolhouse, used as a house of worship and for public hall, as well. Graduates from the colony grammar schools could be sent to an academy at Colonia Juarez, where four years' high school work was given. Skilled teachers were secured wherever possible. Instruction was free, both to the children of the colonists and to the Mexicans. Wherever sufficient school maintenance could not be provided, the deficiency was made up by the Church. In each colony the rough homes of adobe or rock later were replaced by houses of lumber or brick, until, it is told, these Mexican towns were among the best built known in the Southwest. Agriculture was notably successful. There were fine orchards, vegetables were abundant and good crops of grain and potatoes were known. The best breeds of cattle and horses were imported and improved agricultural machinery was brought in. Hundreds of miles of roads were constructed by the colonists, turned over to the government without cost, and taxation was cheerfully paid on the same basis as known by neighboring Mexican settlements. Wherever water could be developed were well-surveyed ditches, heading on the Casas Grandes, Janos and Babispe Rivers and their tributaries, though, without reservoirs, there often was shortage of water. Water power was used for the operation of grist and lumber mills and even for electric lighting. By 1912 there were five lumber and shingle mills, three grist mills, three tanneries, a shoe factory and other manufacturing industries and there was added a telephone system, reaching all Chihuahua colonies. In general, relations with the Mexican government and with the neighboring Mexicans appear to have been cordial. Possibly the best instance of this lies in an anecdote concerning the visit to the Chihuahua State Fair of President Porfirio Diaz. There he saw a remarkable exhibit of industry and frugality presented by the Mormon colonies, including saddles and harness, fruit, fresh and preserved, and examples of the work of the schools. Then it was the General fervently exclaimed, "What could I not do with my beloved Mexico if I only had more citizens and settlers like the Mormons." The colonists took no part in the politics of the country. Only a few became Mexican citizens. Junius S. Romney stated that in each settlement pride was taken in maintaining the best ideals of American government. Occasionally there was irritation, mainly founded upon the difference between the American and Mexican judicial systems. According to Ammon M. Tenney, in all the years of Mormon occupation, not a single colonist was convicted of a crime of any sort whatever. In 1912 the colonists numbered 4225. Abandonment of the Mountain Colonies At the break-up of the Diaz government, May 25, 1911, fear and disorder succeeded peaceful conditions that had been known in the mountain settlements. Sections of Chihuahua were dominated by Villa, Salazar, Lopez, Gomez and other revolutionary leaders. A volume might be written upon the experiences of the colonists on the eastern side of the mountains. There would appear to have been little prejudice against them and little actual antagonism, but they had amassed a wealth that was needed by the revolutionary forces, and there were recurring demands upon them for horses, wagons, supplies, ammunition and finally for all weapons. Patience and diplomacy were needed in the largest degree in the conferences with the Mexican military leaders. Soon it was evident, however, that nothing remained but flight to the United States. July 29, 1912, most of the settlers were hurried aboard a train, almost without time in which to change their clothing. The stores and public buildings were closed. The colonists were huddled, with small personal property, into boxcars or cattle cars and hauled from Colonia Dublan to El Paso. There, there was immediate assistance by the City of El Paso and the United States government, soon reinforced by friends and relatives in Arizona and Utah. At one time 1500 Mormon refugees were encamped in El Paso. A. W. Ivins tells: "As soon as the colonists were gone, a campaign of looting and destruction was commenced by the Mexican revolutionist and local Mexicans near the colonies. The stores were broken into and looted of hundreds of thousands of dollars worth of merchandise. Private homes were treated in the same manner. Livestock was appropriated, until almost every available thing was carried away or destroyed. There was little wanton destruction of property except at Colonia Diaz, where the better part of the residences and public buildings was burned. The homes and farm buildings were not destroyed." Some of the colonists returned as soon as a degree of safety was assured, to check up the property remaining and to plan for the eventual return of their people. But again there had to be an exodus, this late in December, 1915. At that time it is told that Villa was only a few miles away, preparing to march upon the Mormon settlements, with all orders given to that end. But in the morning the plans were changed, apparently by celestial intervention, and he marched his men in another direction, into the Galiana Valley. On one of the flights, after all but the most vigorous of the men had departed, there came peremptory demand for surrender of all arms and ammunition. Some guns were surrendered, but the best had been deposited at a mountain rendezvous. To that point the men hurried and, well-armed and well-mounted, made their way by mountain trails to the border, avoiding conflict with Mexican bands that sought to bar the way. Sad Days for the Sonora Colonists In 1905 was known a disastrous flood, which at Oaxaca swept away forty brick houses, though without loss of life. At Morelos a number of houses were swept away and about 1000 acres of choice farming land was rendered worthless. Then Morelos and Oaxaca colonists in the Batepito Valley, nine miles north of Morelos, founded Colonia San Jose, with new canals, in addition to those of the Babispe. In 1912, Colonia Morelos had in granary over 50,000 bushels of wheat, while the orchards, gardens and alfalfa fields had produced an abundance. These Sonora colonists had 4000 acres of cultivated and fenced lands. A flour mill was operated, succeeding one that had been destroyed by fire of incendiary origin. The Morelos canal had cost $12,000. Many local industries had been established, a good schoolhouse was in each settlement and no saloons were tolerated. In general, there was good treatment from the national Mexican government, though "local authorities had demands called very oppressive and overbearing." War came to the western colonies in November, 1911, on the arrival of a band of seventy men under Isidro Escobosa, repulsed at El Tigre and fleeing to Morelos, followed by federal cavalry, who are reported to have been at least as destructive as the bandits. Thereafter was continuous grief for the colonists. In June, 1500 federals were quartered on the streets and in the school buildings at Morelos, with open depredations upon the settlers' personal property, and scandalous conditions from which no appeal was effective. There then was demand for wagons and teamsters to accompany the federals. The settlers sent their horses into secret places in the mountains and thus saved most of them. Much the same conditions were known at Oaxaca. When it became evident that Mexican conditions were unendurable, the sick and the older people were sent into the United States. August 30, 1912, following news that the rebel Salazar, was marching into Sonora, a large number of women and children were sent northward. Sixty wagons constituted the expedition, carrying 450 people. The journey was through a rough country, in which there was one fatal accident, and in the rainy season, with attendant hardship. At Douglas was cordial reception, with assistance by the United States and by citizens. September 3, still more of the women and children went northward, leaving about 25 men in the colonies, as guards. Occasional parties kept up connection between the border and the colonies for some time thereafter. A few of the expeditions were captured by the Mexicans and robbed. The colonies had been entirely abandoned for some time when a Mormon party from Douglas returned on a scouting trip. According to a chronicler of the period: "On arriving at the colonies they found that every house had been looted and everything of value taken, sewing machines and furniture ruthlessly smashed up and lying around as debris, while house organs, which were to be found in nearly every Mormon home, were heaps of kindling wood. The carcasses of dead animals lay about the streets, doors and windows were smashed in, stores gutted and the contents strewn everywhere about, while here and there a cash register or some other modern appliance gave evidence of the hand of prejudice-destroying ignorance." In October, Consul Dye of Douglas made a formal inspection. Some of the colonists returned when conditions apparently had bettered, and there is at hand a record of what may be considered to have been the final abandonment. In the first days of May, 1914, at Douglas, 92 Americans from the three Sonora colonies, arrived in 21 wagons, being the last of the colonists. They practically had been ordered out, after having been notified by the American Secretary of State that the protection of their country would not be extended to them. Most of their property was left behind, at the mercy of the Mexican authorities. Congressional Inquiry In September, 1912, at El Paso, was an investigation under the terms of a Senate resolution, which sought to find whether the Mexican troubles had been incited by American citizens or corporations. Senator Smith of Michigan was chairman of the committee. At the hearings there was repeated inquiry apparently seeking to demonstrate that the Standard Oil Company, to a degree, was responsible for the Madera revolution. There also was considerable inquiry, apparently hostile, seeking to define ulterior reasons why the Mormons should have chosen Mexico as an abiding place. The investigation covered all parts of Mexico where American interests had suffered, and only incidentally touched the Mormon settlements. There was ample evidence to the effect that the Mormons retained their American citizenship and American customs, that they had lived in amity with the former stable Mexican government, that any troubles they may have had were not due to any actions of their own, but to the desire for loot on the part of the roaming national and revolutionary soldiery and that their departure was forced and necessary. No especial definition seems to have been given to the exact amount of the loss suffered, but there was agreement that the damage done to these American citizens was very large. At the outbreak of the revolution, according to evidence presented, guarantees had been received by the Mormons from both of the major Mexican factions, but, when these guarantees were referred to, General Salazar sententiously observed, "They are but words." Repopulation of the Mexican Colonies A few valiant souls returned to the colonies and remained as best they could, forming nuclei for others who have drifted back from time to time, though neither their going nor coming was under direct Church instruction. Early in 1920, President J.C. Bentley of the Juarez Stake told of the revival of the Mexican missions, and in the latter part of the same year, A.W. Ivins, returning from the Chihuahua colonies, told that 779 colonists were found, approximately one-fifth of the total number of refugees. To a degree their property had been maintained and their orchards kept alive by the few who had remained over the troublous period. The academy at Colonia Juarez had been running some time, with 100 students. He told of the great work of reconstruction that would have to be done, in restoration of fences and homes, and expressed confidence that all now would be well under the more stable government that has been provided in the southern republic. There was restoration of order in Mexico in 1920 and assumption of an apparently stable political government under President Alvaro Obregon, a Sonora citizen, with whom is associated P. Elias Calles, who had somewhat to do with the Morelos-Oaxaca troubles. Assurances have been given that protection will be extended to all immigrants, the Mormon land titles have been accepted and a fresh movement southward has been started across the border. But there are many, possibly a half of those who fled, who will not return. They have established themselves, mainly in Arizona, under conditions they do not care to leave. So, it is probable, further extension southward of the Church plans of agricultural settlement will be a task that will lie upon the shoulders of a younger generation. Chapter Twenty-five Modern Development Oases Have Grown in the Desert The Mormons of Arizona today are not to be considered in the same manner as have been their forebears. The older generation came in pilgrimages, wholly within the faith, sent to break the wilderness for generations to come. These pioneers must be considered in connection with their faith, for through that faith and its supporting Church were they sent on their southward journeyings. Thus it happens that "Mormon settlement" was something apart and distinctive in the general development of Arizona and of the other southwestern sections into which Mormon influences were taken. It has not been sought in this work even to infer that Mormons in anywise had loftier aspirations than were possessed by any other pioneer people of religious and law-abiding sort. However, there must be statement that the Mormons were alone in their idea of extension in concrete agricultural communities. Such communities were founded on well-developed ideals, that had nothing in common with the usual frontier spirit. They contained no drinking places or disorderly resorts and in them rarely were breaches of the peace. Without argument, this could have been accomplished by any other religious organization. Something of the sort has been done by other churches elsewhere in America. But in the Southwest such work of development on a basis of religion was done only by the Mormons. There was need for the sustaining power of Celestial Grace upon the average desert homestead, where the fervent sun lighted an expanse of dry and unpromising land. The task of reclamation in the earlier days would have been beyond the ability and resources of any colonists not welded into some sort of mutual organization. This welding had been accomplished among the Mormons even before the wagon trains started southward. Thereafter all that was needed was industry, as directed by American intelligence. Prosperity Has Succeeded Privation Today the Mormon population of Arizona does not exceed 25,000, within a total population of over 300,000. The relative percentage of strength, however, is larger than the figures indicate, this due, somewhat, to the fact that the trend of Mormon progress still is by way of cultivation of the soil. Of a verity, a family head upon a farm, productive and independent, is of larger value to the community and of more importance therein than is the average city dweller. The immigrant from Utah who came between 1876 and 1886 no longer has the old ox-bowed wagon. His travel nowadays is by automobile. His log or adobe hut has been replaced by a handsome modern home. His children have had education and have been reared in comfort that never knew lack of food. Most of the Mormon settlements no longer are exclusively Mormon. There has come a time when immigration, by rail, has surrounded and enveloped the foundations established by the pioneers. To the newer generation this work is addressed especially, though its dedication, of right, is to the men and women who broke the trails and whose vision of the future has been proven true. Many of the pioneers remain and share with their children in the benefits of the civilization that here they helped to plant. The desert wilderness has been broken and in its stead oases are expanding, oases filled with a population proud of its Americanism, prosperous through varied industry and blessed with consideration for the rights of the neighbor. BIBLIOGRAPHY Bancroft, Hubert Howe, History of Arizona and New Mexico, History of Nevada, History of California: San Francisco, 1889. Bartlett, John R., Personal Narrative: Appleton, 1854. Beadle, S.H., Western Wilds: Jones Bros., Cincinnati, 1878. Church Chronology, Deseret News, Salt Lake. Church Historian's Office, Mss. data of Arizona Stakes and Wards. Cooke, Col. P. St. George, Conquest of New Mexico and California: Putnam's Sons, New York, 1878. Dellenbaugh, F.S., Breaking the Wilderness: Putnam's Sons, 1908. The Romance of the Colorado River: 1909. A Canyon Voyage, New York, 1908. Donaldson, Thomas, Moqui Pueblo Indians: Census Bureau, 1893. Englehardt, Rev. Zephyrin, Missions of California: 4 vols., Barry Co., San Francisco, 1905-15. Farish, Thos. E., History of Arizona: 8 vols., Filmer Co., San Francisco, 1915-18. Fish, Joseph, Mss. History of Arizona. Gregory, Herbert, The Navajo Country: Interior Dept., 1916. Hamblin, Jacob, Personal Narrative, by Little: Deseret News, 1909. Hinton, R.J., Handbook to Arizona: Payot-Upham, San Francisco, 1878. Hodge, F.W., Handbook of the American Indians: Bureau of American Ethnology. James, Dr. Geo. Wharton, In and Around the Grand Canyon: Little-Brown Co., Boston, 1900. Jenson, Andrew, Biographical Encyclopedia: 3 vols. Deseret News, 1900, 1910, 1920. Jones, D.W., Forty Years Among the Indians: Salt Lake, 1890. Layton, Christopher, Autobiography (Mrs. Selina L. Phillips, John Q. Cannon): Deseret News, 1911. McClintock, Jas. H., History of Arizona: 2 vols., Clarke Co., Chicago, 1916. Munk, Dr. J.A., Arizona Sketches: Grafton Press, N.Y., 1905 Powell, J.W., Canyons of the Colorado: Flood-Vincent, Meadville, Penn., 1895. Roberts, B.H., History of the Mormon Church: Salt Lake. Standage, Henry, Mss. Story of Mormon Battalion. Twitchell, Ralph W., Leading facts of New Mexican History: Torch Press, Cedar Rapids, IA., 1911. Tyler, Daniel, Mormon Battalion: Salt Lake, 1881. Whitney, Orson F., History of Utah: 3 vols., Geo. Q. Cannon Co., Salt Lake, 1892. MORMON SETTLEMENT PLACE NAMES (Capital letters indicate present settlement names) See map of Arizona ADAIR, Fools Hollow--2 1/2 m. w. of Showlow ALGODON, Lebanon--7 m. se. of Thatcher ALMA, Stringtown--about 1 m. w. of Mesa Allen City, Allen Camp, Cumorah, ST. JOSEPH--Little Colorado settlement ALPINE, Frisco, Bush Valley--60 m. se. of St. Johns Apache Springs--at Forest Dale Apache Springs--sw. of Pinetop, Cooley's last ranch Amity and Omer, Union, EAGAR--upper Round Valley Arivaipa Canyon--western route Gila Valley to San Pedro ARTESIA--in Gila Valley, about 18 m. se. of Thatcher ASHURST, Redlands, Cork--about 15 m. nw. of Thatcher Badger Creek--on Mormon wagon road 10 m. w. of Lee's Ferry Bagley, Walker, TAYLOR--3 m. s. of Snowflake Ballenger, Brigham City--was Little Colorado town Beaver Dams, LITTLEFIELD, Millersburg--nw. corner of State Beaver Ranch, Woolf Ranch, Lone Pine Crossing, Reidhead--12 m. s. of Snowflake Berardo, Horsehead Crossing, HOLBROOK--on Little Colorado Binghampton--6 m. n. of Tucson; near Ft. Lowell Bisbee--in se. Arizona, near Mexican border Bitter Springs--on Mormon road, 18 m. s. of Lee's Ferry Black Falls--on Little Colorado, 56 m. s. of Moen Copie BLUEWATER--in New Mexico on rr. 107 m. w. of Albuquerque Bonelli's, STONE'S FERRY--near mouth of Virgin r. Brigham City, Ballenger--was Little Colorado r. settlement Buckskin Mountains--between Kanab and Colorado r. BUNKERVILLE--Muddy settlement, 45 m. sw. of St. George Burke Tanks--On road Pleasant Valley to Grand Falls BRYCE--in Gila Valley, 2 m. n. of Pima Bush Valley, Frisco, ALPINE--60 m. se. of St. Johns CALLVILLE, Call's Landing--16 m. w. of mouth of Virgin r. CEDAR RIDGE--on Mormon road, 33 m. s. of Lee's Ferry Cedar Ridge--10 m. ne. of Pleasant Valley Cedar Springs--Barney & Norton Double "N" ranch, 30 m. sw. of Thatcher CENTRAL--3 m. w. of Thatcher, in Gila Valley CHANDLER--8 m. s. of Mesa Clark's Ranch--Just off Ft. Apache road, near Showlow Clay Springs--Snowflake Stake Cluffs Cienega--6 m. e. of Pinetop, embraces new town of Cooley COLTER--17 m. se. of Springerville Columbine--near top of Mt. Graham, Graham Co. COOLEY--at lumber camp near Pinetop, rr. terminus Cooley's ranch--At Showlow--C.E. Cooley's first ranch Cooley's ranch--where C.E. Cooley died, sw. of Pinetop Cumorah, Allen's Camp, ST. JOSEPH--Little Colorado settlement CONCHO, Erastus--about half way between Snowflake and St. Johns Cork, Redlands, ASHURST--15 m. nw. of Thatcher Crossing of the Fathers, Vado de los Padres, El Vado, Ute Crossing, Ute Ford--Colorado river crossing just n. of Utah line Curtis, EDEN--about 15 m. nw. of Thatcher, in Gila Valley DOUGLAS--near Mexican border, se. Arizona EAGAR, Round Valley--2 m. s. of Springerville Eagle Valley--upper end of Muddy Valley Eastern Arizona Stake--1878. Included wards e. of Holbrook in ne. Arizona East Pinedale, PINEDALE--15 m. sw. of Snowflake East Verde--Mazatzal City--was near Payson, in n. Tonto Basin EDEN, Curtis--about 15 m. nw. of Thatcher in Gila Valley Ellsworth--was 1-3/4 m. s. of Showlow Emery--w. of Fort Thomas in Gila Valley Enterprise--was near San Jose, 15 m. e. of Thatcher Erastus, CONCHO--about half way between Snowflake and St. Johns Eureka Springs--in Arivaipa Valley about 25 m. sw. of Thatcher Fairview, LAKESIDE, Woodland--about 30 m. s. of Snowflake Fairview, Matthews, GLENBAR--10 m. nw. of Thatcher in Gila Valley Fools Hollow, ADAIR--in ravine 2-1/2 m. w. of Showlow Forest Dale--8 m. sw. of Showlow FORT DEFIANCE--near N.M. line 30 m. n. of Santa Fe rr. Fort Milligan--was 1 m. w. of present Eagar Fort Moroni, Fort Rickerson--7 m. nw. of Flagstaff in LeRoux Flat Fort Thomas--in Gila Valley, 22 m. nw. of Thatcher Fort Utah, Utahville, Jonesville, LEHI--3 m. ne. of Mesa FRANKLIN--near N.M. line 50 m. e. of Thatcher FREDONIA, Hardscrabble--3 m. s. of Utah line, 8 m. s. of Kanab Frisco, ALPINE, Bush Valley--near N.M. line 60 m. se. of St. Johns Gila Valley--in Graham Co., in se. Arizona GILBERT--6 m. se. of Mesa GLENBAR, Fairview, Matthews--10 m. w. of Thatcher in Gila Valley GLOBE--80 m. nw. of Thatcher GRAHAM--across the Gila river n. of Thatcher Grand Falls--on Little Colorado, 5 m. below ford and 47 m. below Winslow Grand Wash--leads s. of St. George into Colorado r. Grant, Heber, LUNA--across N.M. line, 40 m. se. of Springerville GREER--15 m. sw. of Eagar HARDYVILLE--landing on Colorado, about 90 m. s. of Callville Hayden, Zenos, Mesaville, MESA--Headquarters of Maricopa Stake, 16 m. e. of Phoenix HAYDEN--35 m. s. of Globe Hayden's Ferry, San Pablo, TEMPE--9 m. e. of Phoenix Heber, Grant, LUNA--across N. M. line, 40 m. se. of Springerville HEBER--near Wilford, 50 m. sw. of Holbrook HEREFORD--on San Pedro, 33 m. s. of St. David HOLBROOK, Horsehead Crossing, Berardo--on Little Colorado Horsehead Crossing, Berardo, HOLBROOK--on Little Colorado House Rock Springs--on Mormon road, 38 m. sw. of Lee's Ferry HUBBARD--6 m. nw. of Thatcher HUNT--on Little Colorado, 17 m. nw. of St. Johns Jacob's Pools--on Mormon road, 27 m. sw. of Lee's Ferry JOHNSON'S--on Mormon road, 14 m. ne. of Kanab, n. of Utah line Johnsonville, Nephi--was successor of Tempe ward, 3 m. w. of Mesa Jonesville, Utahville, Ft. Utah, LEHI--3 m. ne. of Mesa Joppa--in Snowflake Stake Junction (City), RIOVILLE--at junction of Muddy r. with Virgin r. Juniper, LINDEN--8 m. w. of Showlow KANAB--just n. of Utah line, about 65 m. e. of St. George LAKESIDE, Fairview, Woodland--ward 30 m. s. of Snowflake LAVEEN--on Salt River, 12 m. sw. of Phoenix LAYTON--3 m. e. of Thatcher Lebanon, ALGODON--in cotton district, 7 m. se. of Thatcher Lee Valley--15 m. sw. of Eagar LEE'S FERRY, Lonely Dell--on Colorado r., 18 m. s. of Utah line LEHI, Jonesville, Utahville, Ft. Utah--ward 3 m. ne. of Mesa LeRoux Springs and Flat--about 7 m. nw. of Flagstaff, location of Ft. Moroni Limestone Tanks--on Mormon road, 27 m. s. of Lee's Ferry LINDEN, Juniper--8 m. w. of Showlow Little Colorado Stake--first Arizona Stake, embraced Little Colorado settlements LITTLEFIELD, Beaver Dams, Millersburg--on Virgin r., 3 m. e. of Nevada line LOGAN, West Point--s. of Muddy r., 15 m. w. of St. Joseph Lonely Dell, LEE'S FERRY--crossing on Colorado r., 18 m. s. of Utah line Lone Pine, Beaver ranch, Woolf ranch, Reidhead--12 m. s. of Snowflake LUNA (Valley), Grant, Heber--across N.M. line, 40 m. se. of Springerville Macdonald--on San Pedro, 5 m. s. of St. David MARICOPA STAKE--Headquarters at Mesa Matthews, Fairview, GLENBAR--10 m. nw. of Thatcher in Gila Valley Mazatzal City--in Tonto Basin, on East Verde r. McClellan Tanks--on Mormon road, about 35 m. s. of Lee's Ferry Meadows--on Little Colorado r., 8 m. nw. of St. Johns MESA, Hayden, Zenos, Mesaville--Maricopa Stake Headquarters, 16 m. e. of Phoenix MESQUITE--on n. side of Virgin r., 1 m. w. of Nevada line MIAMI--6 m. w. of Globe, 86 m. nw. of Thatcher Milligan Fort--was 1 m. w. of present Eagar Millersburg, Beaver Dams, LITTLEFIELD--on Virgin r., nw. corner of Arizona Millville--was on Mogollon plateau, 35 m. s. of Flagstaff Mill Point--6 m. nw. of St. Thomas on Muddy r. Miramonte--9 m. w. of Benson Moaby, Moa Ave, Moen Abi, Moanabby--7 m. sw. of Tuba, 60 m. s. of Lee's Ferry MOCCASIN SPRINGS--3 m. n. of Pipe Springs MOEN COPIE--was mission headquarters, 2 m. s. of Tuba Mohave Spring--in Moen Copie wash, s. of Tuba Mormon Dairy--near Mormon Lake, belonged to Sunset and Brigham City Mormon Lake--about 28 m. se. of Flagstaff, 50 m. w. of Sunset Mormon Road--west extension of Spanish Trail, St. George to Los Angeles Mormon Road--wagon road from Lee's Ferry to Little Colorado r. Mormon Range--at head of Muddy Valley, now se. Nevada Mormon Flat--on Apache Trail, Phoenix to Globe, 20 m. ne. of Mesa Mormon Fort--n. of Las Vegas, in Nevada Mortensen, Percheron, East Pinedale--Just e. of Pinedale settlement Mt. Carmel, Winsor--United Order ward in Long Valley n. of Kanab, Utah Mt. Trumbull--in Uinkarat Mnts., 30 m. w. of mouth of Kanab Wash Mt. Turnbull--37 m. nw. of Thatcher Muddy, river and valley, in present Nevada, near nw. corner of Arizona Musha Springs--just s. of Tuba, townsite of Tuba City, n. of Moen Copie Navajo, Savoia, RAMAH--in N. M., 22 m. n. of Zuni, 80 m. ne. of St. Johns Navajo Spring--on Mormon road, 8 m. s. of Lee's Ferry Navajo Wells--16 m. e. of Kanab, in Utah, foot of Buckskin mts. Nephi, Johnsonville--was successor of Tempe ward, 3 m. w. of Mesa NUTRIOSO--17 m. se. of Springerville Obed--was on Little Colorado r., 3 m. sw., across river, from St. Joseph Omer and Amity, Union, EAGAR--in lower Round Valley, Apache Co. OVERTON, Patterson's Ranch--8 m. nw. of St. Thomas, Nevada ORAIBI--Indian village, about 40 m. se. of Moen Copie Orderville--was United Order ward in Long Valley, n. of Kanab, in Utah PAPAGO--Indian ward on both sides of Salt r., just nw. of Mesa. Paria River--enters Colorado r. from n., just above Lee's Ferry Patterson's Ranch, OVERTON--8 m. nw. of St. Thomas, Nevada PAYSON--in upper Tonto Basin, 75 m. w. of Showlow Peach Springs--10 m. ne. of station of same name on Santa Fe, 58 m. w. of Ash Fork Pearce's Ferry--Colorado r. crossing at mouth of Grand Wash Penrod, PINETOP--12 m. se. of Showlow Percheron, Mortensen, PINEDALE--15 1/2 m. w. of Showlow PHOENIX--Capital of Arizona, in Salt River Valley PIMA, Smithville--in Gila Valley, 6 m. nw. of Thatcher PINE--on Pine Creek, Tonto Basin, 70 m. w. of n. of Roosevelt dam PINEDALE, Percheron, Mortensen--15-1/2 m. w. of Showlow Pine Springs--near Pine Creek in Tonto Basin PINETOP, Penrod--12 m. se. of Showlow PIPE SPRINGS, Winsor Castle--on Mormon road, 20 m. sw. of Kanab PLEASANTON--in Williams Valley, N. M., 36 m. s. of Luna Valley PLEASANT VALLEY--location of sawmill and dairy, 25 m. se. of Flagstaff POMERENE--4 m. n. and e. of Benson RAMAH, Navajo, Savoia--in N. M., 80 m. ne. of St. Johns RAY--25 m. sw. of Globe Redlands, ASHURST, Cork--about 15 m. nw. of Thatcher REIDHEAD, Beaver Ranch, Woolf Crossing, Lone Pine Crossing--10 m. s. of Taylor RICHVILLE, Walnut Grove, 18 m. s. of St. Johns RIOVILLE, Junction (City)--junction of Muddy r. with Virgin r. Round Valley, EAGAR--35 m. s. of St. Johns ST. JOHNS, Salem--St. Johns Stake hdqrs., 60 m. se. of Holbrook ST. JOHNS STAKE--Embraces eastern Arizona, n. of Graham Co. ST. DAVID--on San Pedro r., 7 m. se. of Benson in se. Arizona ST. JOSEPH--5 m. n. of Overton, n. side of Muddy r., now in Nevada ST. JOSEPH, Allen Camp, Cumorah--on Little Colorado r., 10 m. w. of Holbrook ST. JOSEPH STAKE--embraces se. Arizona, hdqrs. at Thatcher ST. THOMAS--w. side of Muddy, 1-3/4 m. above junction with Virgin r. SAFFORD--3 m. e. of Thatcher Salem, ST. JOHNS--St. Johns Stake hdqrs., 60 m. se. of Holbrook Salt Lake--33 m. e. of St. Johns; is in New Mexico Salt Mountains--Salt deposits on Virgin r., below St. Thomas San Francisco Mountains--n. of Flagstaff SAN BERNARDINO, Cal.--about 50 m. e. of Los Angeles San Bernardino Ranch--in extreme se. comer of Arizona San Pablo, Hayden's Ferry, TEMPE--9 m. e. of Phoenix San Pedro--river and valley in se. Arizona Savoia, Navajo, RAMAH--Savoia was 6 m. e. of present Ramah SHOWLOW--22 m. s. of Snowflake SHUMWAY--ward on Silver creek, 7 m. s. of Snowflake Simonsville--was mill location, 6 m. nw. of St. Thomas Smithville, PIMA--6 m. nw. of Thatcher, once St. Joseph Stake hdqrs. SNOWFLAKE--Snowflake Stake hdqrs., 30 m. s. of Holbrook SNOWFLAKE STAKE--embraces practically Navajo County Soap Creek (Springs)--on Mormon road, 16 m. sw. of Lee's Ferry SOLOMONVILLE--e. end of Gila Valley SPRINGERVILLE--35 m. se. of St. Johns Stinson Valley--former name of valley in which Snowflake is located STONE'S FERRY, Bonelli's--Colorado r. crossing, w. of mouth of Virgin r. Strawberry Valley--in n. Tonto Basin Sulphur Springs Valley--in se. Arizona Sunset, Sunset Crossing--Little Colorado r. settlement, 25 m. w. of St. Joseph Sunset Sawmill--was 7 m. s. of Mormon Dairy Surprise Valley--10 m. nw. of Hunt, along Surprise Creek, 27 m. nw. of St. Johns Surprise Valley--near mouth of Kanab Canyon Taylor--was settlement across Colorado r., 3 m. w. of St. Joseph TAYLOR, Bagley, Walker--on Silver Creek, 3 m. s. of Snowflake TEMPE, San Pablo, Hayden's Ferry--9 m. e. of Phoenix Tenney's Camp, WOODRUFF--on Little Colorado r., 12 m. ne. of Holbrook THATCHER--St. Joseph Stake hdqrs., in Gila Valley Tonto Basin--in central Arizona TUBA (CITY)--on Mormon road, 60 m. se. of Lee's Ferry TUBAC--on Santa Cruz r., 42 m. s. of Tucson Turkey Tanks--about 10 m. ne. of Flagstaff Union, Omer, Amity, EAGAR--ward embraced Round Valley settlements Utahville, Fort Utah, LEHI, Jonesville--3 m. ne. of Mesa Ute Ford, Vado de los Padres, CROSSING OF THE FATHERS--on Colorado r., just n. of Arizona line Vermilion Cliffs--w. of Colorado r., extending into both Arizona and Utah VERNON--ward includes Concho and Hunt branches VIRDEN--just over New Mexico line on Gila r., 8 m. ne. of Franklin Walker, Bagley, TAYLOR--on Silver Creek, 3 m. s. of Snowflake Walnut Grove, RICHVILLE--18 m. s. of St. Johns on Little Colorado r. West Point, LOGAN--s. of Muddy r., 15 m. w. of St. Joseph, Nevada Whitewater--22 m. e. of Tombstone. Wilford--6 m. sw. of Heber, 56 m. sw. of Holbrook Williams Valley--in New Mexico, 36 m. s. of Luna Valley Willow Springs--on Mormon road, 7 m. nw. of Tuba Winsor, Mt. Carmel--was United Order ward in Long Valley n. of Kanab Winsor Castle, PIPE SPRINGS--on Mormon road, 20 m. sw. of Kanab WOODRUFF, Tenney's Camp--ward on Little Colorado r., 12 m. se. of Holbrook Woolf Crossing, ranch, Beaver ranch, Lone Pine, Reidhead--10 m. s. of Taylor Woodland, Fairview, LAKESIDE--3 m. nw. of Pinetop Zenos, Hayden, Mesaville, MESA--16 m. e. of Phoenix CHRONOLOGY OF LEADING EVENTS 1846--Feb. 4, Chas. Shumway first to cross Mississippi in exodus from Nauvoo; Feb. 4, "Brooklyn" sailed from New York, with 235 L. D. S.; July 29, arr. San Francisco; July 20, Mormon Battalion left Council Bluffs; Aug. 1, arr. Ft. Leavenworth; 12, left Leavenworth; 23. Col. Allen died; Oct. 9, 1st detachment at Santa Fe; 13, Cooke in command; Sept. 16, families sent to Pueblo; Oct. 19, left Sant Fe; Nov. 21, turned to west; 28, at summit Rockies; Dec. 18, at Tucson; 22, arr. Pima villages. 1847--Jan. 8, Battalion at mouth of Gila; 10, crossed Colorado r.; 29, arr. near San Diego; July 16, discharged; 24, Pres. Young and Utah pioneers reached Salt Lake Valley. 1848--Jan. 24, gold discovered at Sutter's Fort, Cal. 1851--June, Lyman and Rich and about 500 from Utah located San Bernardino, Cal.; fall, Mormons located at Tubac. 1853--First missionaries in Las Vegas district. 1855--May 10, 30 missionaries left Salt Lake for Las Vegas. 1857--Ira Hatch and Dudley Leavitt among Paiutes; Hamblin sees Ives steamer "Explorer;" Sept. 11, Mountain Meadows massacre. 1858--Jan., Ira Hatch sent to Muddy; Feb., Col. Kane treaty with Paiutes; San Bernardino vacated; spring, Hamblin to Colorado r.; first trip across Colorado r. 1859--Oct., Hamblin to Hopi. 1860--Oct., Hamblin to Hopi; Nov. 2, Geo. A. Smith, Jr., killed by Indians near Tuba. 1862--Nov., Hamblin to Hopi. 1863--Feb. 24, Arizona Territory organized from New Mexico; Mar. 18. Hamblin to Hopi; Pipe Springs located by Dr. J. M. Whitmore. 1864--Mar., Hamblin party parleys with Navajos; Moccasin Springs settled; United Order established in Brigham City. Utah, by Lorenzo Snow; Oct., Anson Call directed to establish Colorado r. port, Beaver Dams settled by Henry W. Miller; Dec. 2. Call party at site of Call's landing; 18, work begun at Call's Landing. 1865--Jan. 8, first settlers at St. Thomas on Muddy r., settlement of St. Joseph on Muddy r.; settlement on Paria Creek; Dec., Muddy section organized as Pah-ute County, Arizona. 1866--Jan. 8, Whitmore and McIntire killed by Indians near Pipe Springs; June 4, conference with Indians on Muddy r.; Moccasin vacated through Indian troubles; Nov., steamer "Esmeralda" on upper Colorado r. 1867--Jan. 18, Pah-ute county claimed by Nevada; spring, floods caused abandonment of Beaver Dams; Oct. 1, county seat of Pah-ute moved from Callville to St. Thomas. 1868--Feb. 10, trouble with Paiutes on Muddy r.; August 18, destructive fire at St. Joseph; Nov. 1, Andrew S. Gibbons and O.D. Gass started from Callville to Ft. Yuma by boat. 1869--Feb. 8, Junction City (Rioville) established; Feb. 15, Utah organized Rio Virgen County, including Muddy settlements; May 29, Powell started first trip down Canyon; June 12, Davidson family died of thirst on desert near Muddy r.; June 16, Callville abandoned; August, 3 of Powell's men killed by Indians; 29, Powell ended trip below Canyon; Oct., Hamblin at Hopi. 1870--Mar., Brigham Young party visited Muddy settlements; June 14, settlement on Kanab Creek; Sept., Hamblin to Mt. Trumbull with J.W. Powell; Nov. 5, Hamblin peace talk with Navajos at Ft. Defiance; took Chief Tuba to Utah; Dec., determination to abandon Muddy settlements. 1871--Spring, abandonment Muddy district; Pah-ute County abolished by Arizona Territory; Aug., Hamblin, with Powell, on second Colorado r. trip; Moccasin Springs re-settled; Moen Copie made mission post; 1872--John D. Lee located at mouth of Paria; June 28, J.H. Beadle at Lee's Ferry. 1873--Mar. 8, Brigham Young instructed Arizona colonists in Salt Lake; spring, L.W. Roundy and Hamblin at Moen Copie; May 1, H.D. Haight party left Utah for Little Colorado Valley; May 22, Haight party on Little Colorado r.; June 30, Haight party turned back. 1874--Jan., Hamblin to Hopi to prevent war; Aug., Hamblin to Ft. Defiance on peace mission. 1875--Feb. 20, Orderville established; Sept. 16, D.W. Jones exploration party left Salt Lake; Oct. 27, Jones party crossed Colorado r.; 30, Jas. S. Brown exploring party left Salt Lake; Dec. 4, Brown party at Moen Copie; 14, Jones party at Tucson. 1876--Jan., Jones party in Mexico; Feb. 3, Little Colorado settlers left Salt Lake; Mar. 23, advance company at Sunset; 24-31, locations of Allen City, Obed, Sunset, Ballenger; 28, work commenced on St. Joseph dam; Apr., location of Tenney's (Woodruff) Camp, on Little Colorado r.; 17, United Order established on Little Colorado r.; Daniel H. Wells and party on Little Colorado r.; May, Boston party passed Little Colorado settlements; June 24, L.W. Roundy drowned in Colorado r.; 27, Obed moved to new location; June, D.W. Jones party returns to Utah; first L.D.S. settlers on Showlow Creek; July 17, exploration of Tonto Basin; 17, first child born in Allen City; 19, Allen City dam washed away; Aug., Lorenzo H. Hatch located at Savoia; Oct. 18, Pratt-Stewart part left Utah for Arizona; Nov. 7, Mt. Trumbull sawmill re-established near Mormon Lake; Dec. 23, Pratt party reached Phoenix; Dec., Harrison Pearce established ferry at mouth of Grand Wash; Hamblin located new route to Sunset, via Grand Wash. 1877--Jan. 6, Jones settlement party organized at St. George by Brigham Young, Bunkerville located, first L.D.S. school in Arizona, at Obed; 17, Jones party left St. George; Mar. 6, arr. Salt River, founded Lehi; Mar. 23, J.D. Lee executed; May 20, first Indian baptism on Salt r.; Aug., Merrill company left Lehi; 29, death of Brigham Young, Hamblin at Hopi; Sept. 14, start of Idaho-Salt Lake party that founded Mesa; 14, Merrill company on San Pedro r.; Nov. 12, Arkansas L.D.S. arr. on Little Colorado r.; 29, Merrill party location on San Pedro r. 1878--Jan., C.I. Robson and others selected Mesa location; 20, Colorado r. frozen over at Lee's Ferry; 22, location of Taylor on Little Colorado r.; 23, James Pearce first L.D.S. settler on Silver Creek; 27, Little Colorado Stake organized, name of Ballenger changed to Brigham City, name of Allen changed to St. Joseph; Feb. 5, Robson party at Fort Utah; 9, naming of Woodruff; 18, settlers at Forest Dale; May 15, first L.D.S. locations in Tonto Basin; July 21, Flake and Kartchner moved the site of Snowflake; Sept.-Dec., Erastus Snow and party travel in Arizona; Sept. 27, Erastus Snow party located and named Snowflake, selected Jesse N. Smith as President Eastern Arizona Stake; Oct. 26, first settlers on Mesa townsite; Dec., re-settlement of Beaver Dams. 1879--Jan. 16, arr. at Snowflake of Jesse N. Smith; Feb., L.D.S. explorers at Smithville on Gila r.; Mar., L.D.S. settlement in Concho; Apr. 8, Showlow company located at Smithville; Completion of J. W. Young woolen factory at Moen Copie; settlement at Shumway; first session of court in Apache County; Nov. 16, purchase of Barth claims at St. Johns. 1880--Mar. 29, St. Johns townsite selected by Wilford Woodruff; Sept. 19, re-location of St. Johns townsite; Sept. 26, naming of Alpine; fall, re-settlement of Overton; Oct. 6, arr. at St. Johns of D. K. Udall; Nov., land at Graham on Gila r. bought by Brigham City settlers; Dec., settlement of Matthews on Gila r. 1881--Jan., location at Graham; Mar., settlement at Curtis (Eden), trouble with Indians; location of Holbrook; name of Smithville changed to Pima. 1882--Jan. 28, re-location of Holbrook townsite; June 1, N.B. Robinson killed by Indians, Indian troubles in mountain settlements; June 24, N. C. Tenney killed at St. Johns; July, establishment of first paper in Apache County; July 19, L.D.S. settlement at Tempe; Dec. 10, Maricopa Stake organized; Dec. 25, naming of Thatcher. 1883--Jan. 4, location party in Mexico from St. David; 13, settlement of Layton; Feb. 25, establishment of St. Joseph Stake at St. David; spring, Forest Dale abandoned; Aug. 25, Wilford and Heber organized; Nov., naming of Lehi. 1884--Mar., land jumping in St. Johns; Nov., Young and Grant party visit Yaqui Indian country. 1885--Feb. 9, departure of first L.D.S. Mexican colony; Nov.-Dec., Indian depredations in Gila Valley; Dec. I, killing of Lorenzo and Seth Wright on Gila r.; Wilford abandoned. 1886--Feb. 9, Andrew S. Gibbons died at St. Johns; Aug. 31, death of Jacob Hamblin at Pleasanton; Sept. 8, Isaac C. Haight died at Thatcher. 1887--Jan. 24, first donation to Arizona temple; May 3, earthquake at St. David; Fredonia settled; July 24, St. Johns Stake organized; Dec. 4, C.I. Robson president of Maricopa Stake; Dec.18, Snowflake Stake organized. 1889--Jan. 14, St. Johns Stake Academy established; 21, Snowflake Academy established; Apr. 2, Brigham Young Jr., and Jesse N. Smith purchased Little Colorado Valley lands in New York; May 11, Wham robbery, near Ft. Grant. 1890--Feb., Great floods on Little Colorado r. and Silver Creek. 1891--Feb., large damage done by Salt r. floods. 1892--June 20, Lot Smith killed by Indians near Tuba City; July 3-4, general conference of Arizona Stakes at Pinetop; Dec. 8, Chas. L. Flake killed at Snowflake. 1893--Feb. 19, artesian flow struck at St. David. 1894--Feb. 24, C.I. Robson died at Mesa; May 10, C.R. Hakes president of Maricopa Stake. 1898--Jan. 29, St. Joseph Stake reorganized under Andrew Kimball; May 21, death of Chas. Shumway; Sept. I, St. Joseph Stake Academy opened at Thatcher. 1903--Feb., Tuba settlers sell to Indian Bureau. 1904--Sept. 15, death of P.C. Merrill. 1905--May I, breaking of St. Johns reservoir. 1906--June 5, death of Jesse N. Smith. TRAGEDIES OF THE FRONTIER It is notable that few were the Mormons who have met untimely death by violence in the Southwest. It is believed that the following brief record is, very nearly, complete: George A. Smith, Jr.--Nov. 2, 1860. Killed by Navajos near Tuba City. Dr. J.M. Whitmore and Robert McIntire--Jan. 8, 1866. Killed by Navajos near Pipe Springs. Elijah Averett--Jan. 1866. Killed by Navajos near Paria Creek. Averett had been with the Capt. James Andrus expedition after the Whitmore-McIntire murderers and had been sent back, with a companion, with dispatches from about the Crossing of the Fathers. He was killed on this return journey and his companion wounded. Joseph Berry, Robert Berry and the latter's wife, Isabella--April 2, 1866. Killed by Paiutes at Cedar Knoll near Short Creek, west of Pipe Springs. The three were in a wagon and had attempted to escape by running their horses across country, but the Indians cut them off. They fought for their lives and one dead Indian was found near their bodies. In the woman's body was a circle of arrows. Joseph Davidson, wife and son--June 12, 1869. Perished of thirst on Southern Nevada desert, in Muddy Valley section. Lorenzo W. Roundy--May 24, 1876. Drowned in Colorado River. Nathan B. Robinson--June 1, 1882. Killed by Apaches near Reidhead. Nathan C. Tenney--June 24, 1882. Unintentionally shot by Mexicans in course of riot at St. Johns. Jacob S. Ferrin--July 19, 1882. Killed by Apaches 12 miles east of San Carlos. Mrs. W.N. Fife--Sept. 11, 1884. Murdered at her home in the Sulphur Springs Valley. She had given a Mexican dinner and was rewarded by a shot in the back. A 13-year-old daughter was saved by the timely arrival of a Mexican employee. The murderer, only known as Jesus, was captured the following day by a posse of settlers and, after full determination of guilt, was hanged to a tree. The murderer's skull now is in possession of Dr. Ezra Rich of Ogden, Utah. Lorenzo and Seth Wright--Dec. 1, 1885. Ambushed by Apaches in Gila Valley. Frank Thurston--May 23, 1886. Killed by Apaches six miles west of Pima. Lot Smith--June 20, 1892. Killed by Navajos near Tuba. Chas. L. Flake--Dec. 8, 1892. Killed by fugitive criminal at Snowflake. Horatio Merrill and 14-year-old daughter, Eliza--Dec. 3, 1895. Killed by Apaches at Ash Springs, 30 miles east of Pima. This crime has been charged to the infamous Apache Kid. Isaac Benj. Jones--May 12, 1897. Killed at El Dorado Canyon, near the Colorado River. While freighting ore to a mill, he was ambushed and shot from his wagon by a Paiute, Avote, who murdered several other whites before being run down and killed by Indians on Cottonwood Island, where he had taken refuge. John Bleak--Jan. 26, 1899. Killed by Mexicans, near Hackberry, Mohave County. The body was found with many knife thrusts, with indications of a desperate resistance of two assailants. Frank Lesueur and Augustus Andrew Gibbons--Mar. 27, 1900. Killed by outlaws near Navajo, eastern Apache County. They had been deserted by six Mexican members of a posse trailing American cattle thieves, who were fleeing northward from near St. Johns, and were ambushed in a mountain canyon. Lesueur was killed instantly by a shot in the forehead and Gibbons, already shot through the body, was killed by a shot in the head at very short range. The murderers were not apprehended. Wm. T. Maxwell--1901. Killed by outlaws near Nutrioso. He was the son of a Mormon Battalion member. Wm. W. Berry--Dec. 22, 1903. Murdered in Tonto Basin. John and Zach Booth, goat owners, were arrested for the crime. The latter was hanged and the former released after disagreement of the jury. The crime also embraced the murder of a 16-year-old boy, Juan Vigil, son of a herder. Berry at the time was in charge of a band of sheep. Hyrum Smith Peterson--Nov. 12, 1913. Killed near Mesa. Peterson, city marshal, was shot down by thieves whom he was trying to arrest. Frank McBride and Martin Kempton--Feb. 10, 1918. Killed 60 miles west of Pima. McBride was sheriff of Graham County and Kempton was deputy. The two sought arrest of the Powers brothers and Sisson, draft evaders, who were in a cabin in the Galiuro Mountains. With them was killed another deputy, Kane Wootan. In a following special session of the Legislature, the families of the three were given $17,500, to be invested for their benefit. [Illustration: KILLED BY INDIANS 1--Geo. A. Smith, Jr. 2--Dr. Jas. M. Whitmore 3--Seth Wright 4--Jacob Ferrin 5--Eliza Merrill 6--Diana Davis Fife 7--Lorenzo Wright] [Illustration: KILLED BY OUTLAWS 1--Nathan C. Tenney 2--Chas. L. Flake 3--Frank Lesueur 4--Augustus Andrew Gibbons 5--Wm. Wiley Berry 6--Hyrum S. Peterson 7--R. Franklin McBride 8--Martin Kempton] INDEX See Chronology, Mormon Settlement Place Names A Adair Named for early resident Adair, Samuel N. Photo. Adair, Wesley Battalion member, photo. Agriculture Mormon pioneers in, first in N. Ariz. Allen, Lt.-Col. Jas. Commander Battalion, died Allen, Rufus C. Battalion member, to S. America, in Las Vegas section Allen, W.C. Heads L. Colorado party, photo. Alma Est. Allred, Mrs. R.W. With husband on Battalion march, photo. Allred, Reuben W. Battalion member, photo. Alpine Burial place of Jacob Hamblin, est. Ancient Races Canal at Mesa, in Arizona, canals of, in Gila Valley Andrus, Capt. Jas. Led party against Indians Apaches Encroachments on Forest Dale, attack on Col. Carr's command, attack on Camp Apache, experiences with in Gila Valley, Chiricahua outbreaks, murders in Gila Valley Arkansas Immigrants At Taylor, on L. Colorado Artesian Water At St. David, wells in Gila Valley Asay, Joseph Aids Powell exp. Atlantic & Pacific R.R. Land grant B Ballenger, Jesse O. Heads L. Colorado settlement Ballenger's Camp (Brigham City) Est. Banta, A.F. Arizona pioneer Barbenceta Navajo Chief Barrus, Lt. Ruel Battalion officer at San Luis Rey Barth, Sol On L. Colorado Bartlett, John R. At Tubac, in Texas Bass, Willis W. Grand Canyon guide Beadle, J.H. Visit to Lonely Dell and J. D. Lee Beale, E.F. At San Pascual, camel survey, carried dispatches east, advised Washington of discovery of gold Beaver Dams--Early occupation, settlement Beebe, Nelson P.--Leader of Arkansas party Bees--First in Utah Bellamy, Edward--Study of United Order Bennett, Capt. Frank F.--In great Navajo council Berardo--At Horsehead Crossing Berry, Mrs. Rachael--State legislator Berry, Wm. Wiley--Killed by outlaws, photo. Bibliography Biggs, Thos.--Lehi settler, photo. Bigler, Henry W.--At gold discovery, photo. Bluewater N. M--Settlement Blythe, John L.--Launched boat at Lee's Ferry, at Moen Copie, at Le Roux Spring, photo. Bonelli, Daniel--Early ferryman, photo. Boston Party--In L. Cotorado Valley Boyle, Henry G.--Battalion member, outlined Mormon road, first president S. States Mission, photo. Brannan, Samuel--Head of "Brooklyn" exp., Wyoming conference with Brigham Young, died in Mexico Brigham City, Ariz.--Est., naming, abandonment, photo. of old fort Brigham City, Utah--Experiences in United Order Brinkerhoff, Hyrum--Muddy r. and Gila v. pioneer, photo. Brinkerhoff, Margaret--Muddy r. and Gila v. pioneer, photo. Brizzee, H. W.--Battalion member, in Arizona, photo. "Brooklyn"--Mormon immigrant ship Brown, Capt. Jas.--Led at Pueblo, Colo., battalion officer, arr. Salt Lake, to Cal. for pay Brown, Jas. S.--On Muddy r., at Cal. gold discovery, head of 1875 scouting party, battalion member, photo. Bryce--Est. Bryce, Ebenezer--Early Gila settler, photo. Bushman, John V.--N. E. Ariz, settler, photo. C Call, Anson--Founded Callville, photo. Callville--Port on Colorado r., est., abandonment, county seat of Pah-ute Co. Camels--Brought by Beale survey Campbell, Gov. T. E.--Assistance in work, circumtoured Grand Canyon, Prest. League of the Southwest Cannon, Angus M.--At Callville, on Colorado r. Cannon, David H.--Baptism of Shivwits at St. George, photo. Carson, Kit--Guide of Kearny exp., carried dispatches east, campaign against Navajo Carson Valley, Nev.--Settled by Mormons Casa Grande--Ancient ruin Cataract Canyon--Home of Hava-supai, entered by Hamblin, by Garces, by Ives Central--Est. Chemehuevis Indians--War band in Muddy r. district Chronology Chuichupa, Colonia--Mexican settlement Claridge, Rebecca--Photo Claridge, Samuel H.--Muddy and Gila r. pioneer, photo. Cluff, Benjamin--At Las Vegas Coal--Dug at San Diego by G. W. Sirrine Cocheron, Augusta Joyce--Description of Yerba Buena Cocopah Indians--Colorado r. deck hands Colorado City--Est. on site of Yuma Colorado River Reached by Battalion, watershed embraced within State of Deseret, ferries of, frozen over, transportation, efforts to utilize water and power, drainage area, flow, water storage, navigation, watershed now barred for navigation Colter, J. G. H--At Round Valley Concho Hard living conditions, est., naming Cooke, Lt.-Col. P. St. George Commander Mormon Battalion, congratulatory order, story of march, left Santa Fe, crossed Colorado r., led Johnston's cavalry to Utah, resignation, photo. Cooley, C. E.--Won Showlow in card game, sold Cooperative Stores--Est. in many communities Co-quap--Paiute killed at St. Thomas Cotton--Raised by Maricopas, Pima long-staple Crismon, Chas.--At San Bernardino, took first bees to Utah, at founding of Mesa, photo. Crosby, Geo. H. Sr.--Photo. Crosby, Jesse W.--In re-settlement of Muddy Crosby, Taylor--At Hopi Crossing of the Fathers--Passed by Escalante and Dominguez, Hamblin's was first crossing by white men since Spanish days, early use of, photo. Curtis--Est. Curtis, Elizabeth Hanks--Photo., in Gila Valley Curtis, Josephine--Photo., in Gila Valley Curtis, Martha--Photo., in Gila Valley Curtis, Moses M. Gila Valley pioneer, at Eden Curtis, Virginia--Photo., in Gila Valley Cushing, Frank H.--Southwestern ethnologist Cutler, R. J. Muddy settler, Rep. Pah-ute Co. in Ariz. 3d and 4th legislatures, clerk Rio Virgen Co. D Davidson, Jas.--Death of family of thirst Davis, Capt. Daniel C.--Battalion officer Davis, Durias--Visit to Hopi Day, Henry--In charge at Moen Copie Defiance, Fort Est., great council with Navajo, settlement by Hamblin of Indian troubles Dellenbaugh, F. S. Estimate of Mormon settlements, wrote of Navajo council Deseret State of, map, origin of name, boundaries, organization, legislature Diaz, Colonia--Mexican settlement Dixie, Utah's--Brigham Young in, ref. to Dobson, Thos. F.--First settler at Fredonia Dodge, Enoch--Fight with Navajos Dominguez and Escalante--On Spanish Trail Dublan, Colonia--Mexican settlement Dykes, Geo. P.--Battalion officer, photo., death E Eagar--Est. Earthquake--At St. David Eastern Arizona Stake--Est. Eden--Est. Ehrenberg--Military depot El Dorado Canyon--At Cottonwood Island Ellsworth, Edmund--Salt Lake Pioneer Emory, W. H.--With Kearny exp. Engelhardt, Father Z.--Estimate of Battalion members Escalante-Dominguez--On Spanish Trail, at Crossing of the Fathers "Explorer"--Ives' steamboat on Colorado r., photo. F Farish, Thos. E.--Former Arizona Historian Ferrin, Jacob S.--Killed by Apaches, photo. Fife, Diana Davis--Killed by Indians, photo. Fife, J. D.--Sulphur Springs Valley pioneer, photo. Fife, Wm. N.--Sulphur Springs Valley pioneer, photo. Fish, Joseph--Early historian, photo. Flagstaff--Naming of Flake, Chas. L.--Killed by outlaw, photo. Flake, Wm. J.--Land purchases at Snowflake, at Showlow, at Concho, at Springerville, at Nutrioso, photo. Follett, Wm. A.--Battalion member, to Arizona, photo. Foote, Jos. Warren--At St. Joseph, Nevada Forest Dale--Est., Indian encroachments, abandonment, claims for damages Foreword Foutz, Joseph--Photo. Franklin--Est. Fredonia--Visited by Gov. Campbell, est., naming, description of, view Fremont, John C.--Dissension in American forces, arrest and trial, on Spanish Trail G Garces, Father Francisco--Early Spanish priest, at Hopi Garcia, Colonia--Mexican settlement Gass, Octavius D.--Represented Mohave Co. in 2d legislature and Pah-ute Co. in 3d and 4th Legislatures, in 5th Legislature, floated down Colorado r. Genoa--First American settlement in Nevada Gibbons, Andrew S.--Investigated Welsh legend, took Hopi visitors home, shown sacred stone of Hopi, Salt Lake Pioneer, interpreter on Muddy, trip down Colorado r., in Ariz. Legislature from Pah-ute Co., photo. Gibbons, Mrs. A. S--Photo. Gibbons, Augustus A.--Killed by Indians, photo. Gibbons, Richard--At Hopi village Gibbons, Wm. H.--At Hopi village Gila River--Barge made by Battalion, route of Battalion, land erosion, trouble with mill tailings Gold--Battalion party present at discovery Goodwin, Camp--In Gila Valley, abandonment Graham--Est. Graham County--Est. Grand Canyon--Visited by Escalante-Dominguez, circumtoured by Hamblin, by Gov. Campbell, expl. by Powell, to be bridged Grand Falls--Haight party at, view Grand Wash--Ferry site, crossed by Hamblin Grant--Early name of Luna Grant Camp--Old and new, south of Gila Grant, Heber J.--Church President in, photo., visit to St. Johns Mexican trips Greeley, Lewis--With 1863 Hamblin party Greer--Est. H Haight, Horton D.--Crossed river at Paria, first attempt at Arizona colonization, photo. Hakes, Collins R.--At San Bernardino, President Maricopa Stake, at Bluewater, death, photo. Hall, Miss S. M.--Description of Lee's Ferry, of Fredonia Hamblin, Frederick--At Hopi, at Alpine, fight with bear, photo. Hamblin, Jacob--Frontier guide, missionary to Indians, entry in Muddy section, Mountain Meadows massacre, saves wagon trains, photo., at Las Vegas lead mines, encounter with Ives party, at Colorado r., trips to Hopi, took Hopi visitors home, with Powell at Shivwits council, guide for Powell, council with Navajo, error in date of great Navajo council, took provisions to second Powell exp., visited Fort Defiance, 1871-2-3 trips, ambassador to Navajo, in danger of death, located Grand Wash road, wagon route to Sunset, guide for D. H. Wells 1876 party, ordained Apostle to the Lamanites, moved to Arizona, death, monument inscription, first Colorado r. crossing at Ute ford, 1858, crossed at Paria on raft, located road to San Francisco mountains, in 1862 crossed river at Ute ford, in 1863 crossed at Grand Wash Hamblin, Wm.--At Hopi, at naming of Pipe Springs Hancock, Levi--Battalion poet Hardy's Landing--Visited by Call, Callville visited by Hardy Harris, Llewellyn--Welsh legend Haskell, Thales--Investigated steamer on Colorado r., at Hopi, left Hopi, in Muddy district, with Paiutes, photo. Hatch, Ira--With Paiutes, with Hopi, at Meadows, photo. Hatch, Lorenzo--Escape from drowning, at Taylor Hava-supai Indians--See Cataract Canyon Hawkins, Wm. R.--With Powell exp. Hayden, C. T.--Visited by Jones party, assistance to settlers, est. Hayden's Ferry Head, W. S.--Post trader at Verde Heaton, Jonathan--Resident of Moccasin, photo, with sons Heber--In Mogollons, in New Mexico Holbrook--Naming Holmes, Henry--Description of L. Colorado valley Hopi--Visited by Father Garces, by Escalante, by Jacob Hamblin, Welsh legend, composite language, snake dance, tribesmen taken to Salt Lake, threw Navajos from cliff, Tuba taken to Utah, sacred stone, southern origin Hortt, Henry J.--Fredonia settler Hubbard--Est. Hubbell, J. L.--Investigated Utah Indian troubles Hulett, Schuyler--Battalion member, photo. Hunt--Est. Hunt, Capt. Jefferson--Battalion officer Hunt, John--Battalion member, Mormon road mail carrier, at Snowflake, photo. Hunt, Marshall--Battalion member Hunter, Capt. Jesse B.--Battalion officer I Idaho--Agricultural settlement Index--To book Irritaba--Mohave chief Iverson, Alma--At LeRoux Spring Ives, J. C.--Colorado r. exploration Ivins, Anthony W.--Indian warfare, crossed Colorado r. on the ice, agent for Mexican lands, photo. J Jenson, Andrew--Assistant Church Historian, data on Callville, in Muddy Valley, in L. Colorado Valley, at Tuba City, photo. Johnson, B. F.--At Tempe, at Nephi, death, photo. Johnson, Warren M.--Escape from drowning, photo, of Lee's Ferry home Johnson, W. H.--In charge of Virgin salt mines Johnston, Capt. A. R.--Killed at San Pascual Johnston, Gen. A. S.--Exp. to Utah Johnston, Capt. Geo. A.--Ferried Beale camel exp. across river, offered to handle Salt Lake freight Johnston, W.J.--Batt. member, gold disc., photo. Jones, D.W.--First exp. to Mexico, foundation of Lehi, death, photos. Jones, Nathaniel V.--Battalion member, photo. Jonesville--See Lehi Jones, Wiley C.--With Jones party, photo. Juarez, Colonia--Mexican settlement Judd, Hyrum--Battalion member, photo. Judd, Zadok K.--Battalion member, photo. Junction City--On Colorado r. K Kaibab Plateau--Visited by Powell, view Kanab--Passed in 1920 by Gov. Campbell, Powell exploration at, est. Kane, Col. Thos. L.--Introduction to Tyler history, conference with Paiutes Kapurats--Paiute name for Maj. Powell Kearny, Gen. S.W.--In command California invasion Kempton, Martin--Killed by outlaws, photo. Kimball, Andrew--Prest. St. Joseph Stake, photo. Kimball, Heber C.--Chief Justice of Deseret Klineman, Conrad--Salt Lake Pioneer L Laguna Dam--Bars Colorado navigation Lake, George--Leader on L. Colorado, to Gila Valley, photo. Land Grants--Atlantic & Pacific, Reavis fraud, Texas-Pacific claim Las Vegas, Nev.--Visited by P.P. Pratt, station on Mormon road, detail of missionaries, visited by Call Las Vegas County--Creation asked "Latter-day Saints"--Designation of Layton--Est. Layton, Christ.--Battalion member, instructions to, biography, photo. Layton, Elizabeth--Photo. Lead mines--In Nevada League of the Southwest--Water storage plans Leavitt, Dudley--Smelted lead ore in Nevada, at Hopi, at naming of Pipe Springs LeBaron, David T.--Tempe settler Lee, John D.--Location on Paria, messenger for Battalion, residence on Canyon, capture, in Utah, execution, experience of wife with Indians, photo, of home at Moen Avi Lee's Ferry--Visited by Gov. Campbell, passage of Roundy party, early crossings by Hamblin, Powell at, John D. Lee's residence at, ferry bought by Church, description of, river frozen, Stanton exp., main route into Arizona Lehi--Map, est., floods, arr. of Mesa party Leithead, Jas. In charge of Muddy settlements, built boat, supplied Powell exp. Lemhi, Fort Early settlement in Idaho LeRoux, Antoine Guide to Battalion, Arizona places named for, guide for Bartlett party LeRoux Springs History Lesueur, Frank Killed by outlaws, photo. Lesueur, Jas. W. President Maricopa Stake, photo. Lesueur, John T. President Maricopa Stake, photo. Lewis, Samuel Battalion member, photo. List of Illustrations Little Colorado River Irrigation difficulties, floods, view of crossing Little Colorado Stake Org. Little Colorado Valley Haight exp., settlement, Arizona experiences, drought Littlefield Northwestern Arizona settlement, visited by Gov. Campbell Lonely Dell Lee's name for mouth of Paria Los Angeles Battalion experiences, Standage's description of, name, muster-out of Battalion Los Muertos Ancient city Luna Est. Lund, A.H. Church Historian Lund, A. Wm. Church Librarian Lyman, Amasa M. San Bernardino experiences, in Arizona, with Col. Kane on Muddy r. Lyman, Francis M. Exp. near St. Johns, at St. David M Macdonald Est. Macdonald, A.F. Director of cattle company at Pipe Springs, President Maricopa Stake, transfer to Mexico, death, named St. David, in Mexico, photo. Malaria At Obed, on San Pedro and Gila Maps State of Deseret, Pah-ute County, Northeastern Arizona, Plat of Lehi, Prehistoric canals, Southeastern Arizona, Arizona and Roads Maricopa Indians Maricopa Stake Org. Matthews Est. Maxwell, Wm. B. Battalion member, at Moccasin Springs, photo. Mazatzal City Tonto Basin settlement McBride, R. Franklin Killed by outlaws, photo. McClellan, Almeda Photo. McClellan, Wm. C. Battalion member, photo. McIntire, Robert Killed by Indians McIntyre, Wm. Battalion surgeon McConnell, Jehiel At Hopi, McMurrin, Jos. W. At LeRoux Spring, photo. Meadows Purchase, occupied Meeden, C.V. Early Colorado r. pilot Merrill, Eliza Killed by Indians, photo. Merrill, Philemon C. Adjutant Battalion, custodian of Utah stone, pioneer on San Pedro, photos., in Lehi party, separation from Jones, est. of St. David Mesa Org. of "The Mesa Union", est., canal digging, building of first house, civic est., naming Mesquite Settlement on Virgin Mexico Jones party trip, exploration for settlement, exploration, est. of colonies, flight from, repopulation Mill Point Est. on Muddy r. Miller, Henry W. At Beaver Dams, photo. Miller, Jacob Sec'y to Haight exp., photo. Milligan, Fort Est. Moabi Near Moen Copie Moccasin Springs Occupation of, view Moen Copie Visited by Hamblin, Blythe location, mission post, Indian experiences, land bought by government, view Mohave County Embraced Nevada point Mohave, Fort Est. Moody, Elizabeth Photo. Moody, John M. First settler of Thatcher, photo. Morelos, Colonia Sonora settlement Mormon Battalion Reason for formation, muster at Council Bluffs, at San Bernardino ranch, arr. Tucson, arr. Pima villages, left San Bernardino, experiences, muster-out, gold discovery Mormon Battalion Monument Arizona contributes, photo. Mormon Dairy Est. Mormon Road Broken by Boyle party, early travel, mail service, stations on Moroni, Fort Est., use by John W. Young, named Fort Rickerson, photos. Mountain Meadows Massacre, Hamblin resident in Mount Trumbull Powell and Hamblin at Indian council, sawmill Mowrey, Harley Last Battalion survivor Muddy Valley Settlement, population, Arizona Legislature protested separation, return of settlers Munk, Dr. J. A. Library of Arizoniana N Naraguts Paiute guide Navajo Indians Fight near Pipe Springs, stole stock in Utah, great council with Powell and Hamblin, captured by Hopi, agreement to remain south of river, killing of three tribesmen in Utah Nephi Est. Nevada First American settlement by Mormons, jurisdiction over Muddy district, old mapping, Muddy abandoned, protest against separation from Arizona New Hope Early California colony Northeastern Arizona Map Nutrioso Est. Nuttall, L. John Exper. in crossing Colorado r. O Oaxaca, Colonia Sonora settlement Obed Est. abandonment Ogden Site bought with Battalion pay Onate, Juan de First New Mexican governor Orderville United Order settlement Osborn's Cave In Muddy section Overton Muddy settlement P Pace, Lt. Jas. Photo., Battalion officer, brought wheat to Utah, at Thatcher Pace, Wilson D. Battalion member, photo. Pace, W. W. At Nutrioso Pacheco, Colonia Mexican settlement Pah-ute Early Arizona county, map, created by Arizona Legislature, boundaries, county seat, abandoned by Arizona, representation in Legislature Paiutes Danger from, missionary efforts, threatened Muddy settlers Paria Visited by Escalante exp., settlement near mouth, photo., view of ranch and ferry Parke, Lt. A. J. Survey party Patrick, H. R. Map of ancient canals Pearce, Harrison Photo. Pearce, James At Hopi, brought Indians to be baptized, at Taylor, photo. Pearce's Ferry Crossed by Hamblin, at Grand Wash Perkins, Jesse N. Head of Mesa colony Peterson, Hyrum S. Killed by outlaws, photo. Pettegrew, "Father" David Advice to Battalion Phoenix Visited by Jones party, by Pratt-Trejo exp., by Lehi settlers Pima Est. Pima Indians Visited by Battalion Pinedale Est. Pinetop Est. Church conference, view Pipe Springs Settlement and naming, first telegraph office in Arizona, view Place Names of the Southwest Pleasanton, N. M Settlement, death of Hamblin Pleasant Valley War Polhamus, Isaac Early Colorado r. pilot Pomeroy, Francis M. Salt Lake Pioneer, at founding of Mesa, photo. Population Latter-day Saints in Arizona Porter, Sanford Battalion member, photo. Powell, Maj. J. W. Visited Paiutes, met Hamblin, in council with Navajo, first exp. reached mouth of Paria, to Moqui towns, to Salt Lake, explorations from Paria, at Kanab Wash, Mormon assistance at end of first voyage Pratt, Helaman Capt. of Muddy militia 109, in second southern exp., photos. Prescott Founded Prows, Wm. C. Battalion member, photo. Pueblo First Anglo-Saxon settlement in Colorado, Company ordered to winter at, Battalion sick sent to, departure of detachment Pulsipher, David Battalion member, photo. R Railroads Construction northern Arizona, Atlantic & Pacific grant, construction through Gila Valley Ramah, N.M. Settlement Ramsey, Ralph Utah artist, moved to Ariz. Reidhead Est. Reidhead, John Woodruff settler Richards, Joseph H. L. Colorado settler, photos. Richards, Mary Photos. Rioville At mouth of Virgin Roberts, B. H. Story of Battalion, Utah historian Robinson, Nathan B. Killed by Apaches, photo. Robson, Chas. I. At founding of Mesa, President Maricopa Stake, death, photo. Rogers, Henry C. In Lehi party, Church officer, photo. Rogers, J.K. Leader in Gila settlement, photo. Rogers, Josephine Wall Photo. Rogers, Samuel H. Battalion member, photo. Roundy, Lorenzo W. Led party across Colorado r., drowned, photo. Rusling, Gen. J.F. Recommended use of Colorado r. as waterway S Safford Est., outlawry, first school house photo. Safford, Gov. A. P. K. At Tombstone, on Gila Salt From Virgin r. mines, description of deposit, Zuni salt lake, Hopi source of supply, central Arizona deposits Salt Lake Pioneers Later Arizonans Salt River Valley Visited by Jones party, Trejo description San Bernardino (Cal.) Settlement, est., abandonment, Bartlett account of purchase San Bernardino Ranch Reached by Battalion, Standage reference San Diego On route of Battalion, Standage reference to, arr. Kearny exp., post of Battalion company, Battalion experiences San Francisco Arr. "Brooklyn" party San Jose, Colonia Sonora settlement San Pedro Valley Battalion march, Standage description, settlement Santa Cruz Valley Earliest Spanish settlement Santa Fe On Battalion route San Xavier Early mission in southern Arizona Savoia (N.M.) Est. Savoietta (N.M.) Est. Scanlon's Ferry View Schools Gila Normal College, Thatcher, photo., St. Johns Academy, St. Johns, photo., Snowflake Academy, photos, (old and new), Academy at Colonia Juarez Shivwits Indians Whole tribe baptized, in council with Powell and Hamblin, photo. Showlow Won in a card game, settlement Shumway Est. view Shumway, Chas. Salt Lake Pioneer, leader in Nauvoo exodus, resident of Shumway, death, photo. Simonsville Muddy settlement Sirrine, Geo. W. Brooklyn pioneer, at San Bernardino, carried gold payment, developed coal, at founding of Mesa, Church officer, photo. Skinner, G.W. Gila River pioneer Smallpox Brought to L. Colorado Smith, Lt. A.J. Battalion officer, army record Smith, Azariah Gold discoverer, photo. Smith, Geo. A. Account of Tuba's visit, in Arizona, on the Muddy Smith, Geo. A. Jr. Killed by Navajos, photo. Smith, J.E. With Hamblin to Navajo Smith, Jedediah Early trapper Smith, Jesse N. Location at Snowflake, President of Eastern Arizona and Snowflake Stakes, railroad contracts, photo. Smith, Joseph Assassination of, photo. Smith, Joseph F. At St. David, photo. Smith, Lot Battalion member, remained in California, head of Sunset party, killed by Indians, President of L. Colorado Stake, photos. Smith, Samuel F. President Snowflake Stake, photo. Smith, Thos. S. In charge of first Muddy migration Smithville Est. Smoot, W.C.A. Salt Lake and Las Vegas Pioneer Snow, Erastus Visited Arizona settlements, named Fredonia, conference with Paiutes, promoted cotton factory at St. George, selected site of Snowflake, photo. Snow, Erastus B. Description of ice bridge at Lee's Ferry Snow, LeRoi C. Assistance in this work Snow, Lorenzo Reference to Brannan, founded United Order at Brigham City, Utah, photo. Snowflake Cooperative store, est., naming, early experiences, photos, of Academy Snowflake Stake Est. Solomon, I.E. In Gila Valley Solomon, W.H. Clerk of 1874 Blythe exp. Southeastern Arizona Map Spaneshanks Navajo Chief Spanish Trail Route of, map, use of eastern end Springerville Est. Standage, Henry Journal of Battalion march, Battalion experiences, settler at Alma, photo. Stanislaus City Early California colony Stanton Expedition Down Colorado r. Steele, Geo. Battalion member, photo. Steele, John Battalion member, in Arizona, photo. Stephens, Alexander Gold discoverer Stewart, Isaac J. Photo. Stewart, Jas. Z. In southern Arizona, photos. Stewart, Levi At Moccasin Springs Stoneman, Lt. Geo. Battalion quartermaster, recognition of service, record of Stone's Ferry On Colorado r. St. David Est. St. George Cotton factory, claimed by Arizona St. Johns Made county seat of Apache Co., est., Barth ownership, sold to Mormons, townsite est., first newspaper, street battle, killing of Nathan C. Tenney, land title dispute, irrigation difficulties, state aids dam construction, grasshopper plague, photo. first school, photo. Stake Academy, early view St. Johns Stake Est. St. Joseph (Nev.) Mormon settlement, damaged by fire St. Joseph (Ariz.) Formerly Allen's Camp, naming, est., view of dam, photo. of pioneer group St. Joseph Stake Creation, St. Thomas (Nev.) Est. Summary of Subjects Sunset Est. abandonment Sutter's Fort Gold disc. Batt. members at T Taylor On L. Colorado est. abandoned Taylor On Silver Creek, est. Taylor, President John Introduction to Tyler's Battalion history, directed est. of Arizona Stakes, visited Arizona, death, Mexican trip, photo. Teeples, Wm. R. Photo. photo, of home Teeples, Mrs. W.R. Frontier experiences, photo. Telegraph First in Arizona Tempe Johnson party arr., removal to Nephi Temple Arizona, at Mesa, other Temples of the Church, photo. Tenney, Ammon M. First visit to Hopi, fight with Navajos, in Powell party, account of great council with Indians, with Hamblin to Oraibi, at Las Vegas, on site of Woodruff, purchase of St. Johns, at Zuni, railroad contracts, with first Jones exp. photo. Tenney, Nathan C. Fight with Navajos, killed at St. Johns, photo. Terry, George In second Mexican exp., photo. Thatcher, Moses In Mexico Thatcher Est. photo, normal college Thomas, Camp In Gila Valley Thompson, Samuel Battalion member photo. Thurston, Frank Killed by Apaches To-ish-obe Paiute Chief Tombstone Mining history Tonto Basin Settlement abandonment authorized Tragedies of the Frontier List of Latter-day Saints killed by Indians or outlaws Trejo, M. G. Spanish missionary photo. Trueworthy, Thos. E. Early Colorado r. pilot steamboat trip up Colorado r. Trumbull, Mount Indian council sawmill to Arizona Tuba Oraibi chief, with Hamblin to Utah shows sacred stone returns to Oraibi at Tuba City Tuba City Est. woolen factory killing of Lot Smith sold to government Tubac Map Mormon colony visited by second Mexican exp. Tucson Settlement taking of by Battalion Standage reference Tumacacori Est. of mission Tyler, Daniel Battalion history Tyler, Frank N. Photo. U Udall, D. K. Arr. at St. Johns President St. Johns Stake photo, first home photo. United Order Est. in Muddy settlements development not a general Church movement in Lehi on L. Colorado r. at Woodruff Utah Creation of Territory seeks land north of Colorado r. Utah, Camp See Lehi Utahville See Lehi Ute Ford See Crossing of the Fathers V Vado de los Padres See Crossing of the Fathers Virden Est. Virgin River Settlements on W Wallapai Indians Visited Muddy Valley Walnut Grove Settled Walpi Hopi village, view Weaver, Pauline Principal guide to Battalion, gold discoveries, death Wells, Daniel H. Visited Arizona settlements on L. Colorado r. photo. Welsh Legend of the Hopi West Point Muddy settlement Wham robbery Near Gila settlements Whipple Expedition Whitmore, Dr. Jas. M. At founding of Callville, killed by Indians, at Pipe Springs, with Anson Call on Colorado r., photo. Wilford Mountain settlement Winsor, A. P. At Pipe Springs Winsor Castle Pipe Springs, photo. Woodruff Est., irrigation, view Woodruff, Wilford In Arizona, in northeastern Arizona, photo. Woods, J. A. Early teacher Woolen Factory At Tuba City, photo. Wright Brothers Killed by Apaches, photos. Wyoming First Mormon settlement Y Yerba Buena Early Spanish name of San Francisco Young, Brigham Arr. Salt Lake, authorized "Brooklyn" exp., extended Church influence southward, San Bernardino colonization, conception of Deseret, first governor of Deseret, photo, sent party to investigate Welsh legend, sent Hamblin to Indians, death, ordained Hamblin as Apostle to the Lamanites, bought Whitmore estate, detailed missionaries to Las Vegas, visit in 1870 to Muddy section and Paria, directed first L. Colorado exp, order for Blythe 1874 exp, photo, with party, received report of Jones party, directed exploration of Sonora, plans for Mexican settlement, Arizona Temple idea Young, John R. Sent to rescue missionaries Young, John W. Led party of southern settlers, at Holbrook, directed occupation of LeRoux Spring, Tuba City woolen factory, railroad contracts Young, John Wm. At Hopi Young, Joseph W. Estimate of Paiutes Yuma Indians Colorado r. deck hands Z Zodiac Settlement in Texas Zuni Indians Welsh legend 
59970	----	(MormonTextsProject.org), with thanks to Katie Liston and David Cramer THE LIFE OF JOSEPH SMITH THE PROPHET BY GEORGE Q. CANNON SECOND EDITION Salt Lake City, Utah 1907 PREFACE. Joseph and Hyrum are now dead; but like the first martyr they yet speak. Their united voice is one of testimony, admonition and warning to the world. They lived men of God. They died pure and holy, sealing their testimony with their blood. No men ever suffered greater persecution than they: no men were ever less understood by their generation. It is in the hope that the Saints may find joy in reading of their beloved Prophet and Patriarch, and that the world may judge more fairly of these benefactors of mankind, that this book is written. To the Author its preparation has been a loving duty. In the midst of a somewhat busy and laborious life, he has found comfort in the contemplation of this great subject. The closing chapters, detailing the final sufferings upon earth of the Prophet of God and his ever-constant brother, were finished in prison for adherence to the principles which they taught, and for this, the Life is invested with a dearer regard. To send the work away now is like being torn from a beloved companion, when most the solace of his friendly presence is needed. In some respects this volume may be imperfect; the circumstances which surrounded its preparation were not favorable to the collection and arrangement of materials, but it is believed to be truthful and just. To many friends the Author is indebted for information here embodied; and he takes this occasion to thank them, hoping to live yet to meet them and express his gratitude in the flesh. That the sublime example and inspired teachings of Joseph the Prophet of the last Dispensation, may be of eternal benefit to all who read this Life, is the heart-felt wish of THE AUTHOR. Utah Penitentiary, October 1, 1888. CONTENTS. The Life of Joseph Smith the Prophet Preface The Ripened Time The Apostasy and the Restoration Joseph Smith at Nauvoo The "Choice Seer" CHAPTER I. Joseph's Humble Extraction--The Godliness and Fair Fame of His Ancestry--A Premonition of His Work CHAPTER II. Birth of Joseph--Family Circumstances--Toil and Poverty--Removal to New York--Intense Religious Excitement CHAPTER III. Light from the Scriptures--The Prayer and its Answer--"This is my Beloved Son: Hear Him"--Persecution and Scoffing of the Multitude--Joseph Doubts Himself and Supplicates for Renewed Help CHAPTER IV. The Angel Moroni Visits Joseph Thrice in One Night--A Record to be brought forth--vision of Cumorah CHAPTER V. A Mid-day Visitation--Joseph Confides in His Earthly Father--Cumorah and the Sacred Box--A New Probation is Fixed--Successive Visits and Ministrations of the Angel--Joseph's Growth in Godliness CHAPTER VI. Joseph's Willing Toil--Four Years of Waiting--He Finds Work in Pennsylvania--His Marriage with Emma Hale--The Probation Completed CHAPTER VII. Final Visit to Cumorah--Delivery of the Plates by the Angel Moroni--Solemn Caution to Joseph--Attacks by Assassins and Robbers--Poverty and Persecution--Help from Martin Harris--Removal to Pennsylvania CHAPTER VIII. Joseph Copies and Translates from the Plates--Martin Harris Again Comes Opportunely--Professor Anthon and the Characters--Martin's Labors as a Scribe--His Broken Trust--The Translation Lost to Joseph--The Prophet Punished for Willfulness CHAPTER IX. Oliver Cowdery is Sent of Heaven to Aid the Prophet--The Aaronic Priesthood is Brought to Earth by Christ's Forerunner--First Baptism of This Dispensation CHAPTER X. The Prophet's Brother Samuel Baptized by Oliver--Renewed Danger to the Work--Help From Fayette--Miraculous Interposition to Aid David Whitmer--Hyrum Smith and Others Believe and are Baptized CHAPTER XI. Eleven Chosen Witnesses View the Plates--Their Unimpeachable Testimony --Restoration of the Melchisedec Priesthood by Disciples of our Lord--The Apostleship Conferred--Other Baptisms--The Translation Completed CHAPTER XII. Organization of the Church at Fayette--Review of the Prophet's Labors--His Unpretentious Character--The Courage which Animated Him was shared by his Associates--The Witnesses and Early Members of the Church CHAPTER XIII. The All-Comprehending Character of Joseph's Inspiration--First Public Meeting of the Church after Organization--Believers Asking Baptism--Mobs seeking the Life or the Liberty of the Prophet--Twice Arrested and Acquitted--Joseph's Lawyer Hears a Mysterious Voice--Copying the Revelations CHAPTER XIV. Dissensions Within the Fold--Oliver Cowdery and Hiram Page Lead the Whitmer's Astray--Mobs at Colesville and Persecution at Harmony--Isaac Hale and his Family Oppose Joseph--The Prophet Removes to Fayette--Prophetic Outline of the Gathering CHAPTER XV. The Second Conference of the Church--Harmony and Love Among the Elders--Accessions to the Congregation--the Mission to the Lamanites--Individual Revelations--God's Chosen Servants in Missouri CHAPTER XVI. Sidney Rigdon and Edward Partridge Join the Church--Joseph Commences the Translation of the Scriptures--Saints Commanded to Gather at Ohio--Joseph Migrates from New York--The Kirtland Saints Fall into Error--God's Power Manifested--Important Revelations CHAPTER XVII. Fourth General Conference--God Designates Missouri as the Place of Holding the Next Conference--Transgression of the Thompson Branch--Joseph Goes to the Place of the New Jerusalem CHAPTER XVIII. On the Borders of the Wilderness--Laying the First Log--Dedication and Consecration of the Land of Zion and the Temple Site--Back to Civilization--Sign Seeking and Violence CHAPTER XIX. A Methodist Priest Converted by a Miracle--Wants Power to Smite--The Prophet at Hiram Engaged in Translating--Order for Publication of the "Evening and Morning Star"--Man-made Commandments CHAPTER XX. A Night of Fury--The Murderous Mob at Hiram--Joseph Dragged from his Bed, and is Stripped, Bruised and Almost Slain by a Profane and Drunken Crowd Led by Apostates and Sectarian Ministers CHAPTER XXI. Departure of the Prophet from Hiram for the Consecrated Land in Missouri--Accepted as the President of the High Priesthood--Returning from Zion, an attempt is made to Poison Him--Saved Under Bishop Whitney's Administration CHAPTER XXII. Brigham Young Receives the Gospel--His Memorable Meeting with the Prophet--His Constant devotion--"That Man will yet Preside over the Church"--A Revelation on Priesthood--Joseph Visits the Eastern States--His Numerous Labors--Prophecy Concerning the Civil War--Its Subsequent Fulfillment CHAPTER XXIII. Organization of the School of the Prophets--The Translation of the Scriptures--The Word of Wisdom Revealed--Joseph Selects Counselors--The Savior and Angels Appear after the Ordination--Lands Purchased in and around Kirtland CHAPTER XXIV. Threats of a Mob of Three Hundred at Independence--Purity Required of Church Members--Excommunication of Dr. P. Hurlbert--His Threats Against the Prophet--Pixley Joins the Mob--His Malicious Falsehoods--Meeting of a Base Element--Wicked Determinations--Destruction of the Saints' Printing Establishment--W. W. Phelps Driven from Home--Bishop Partridge and Elder Allen Tarred and Feathered--"You Must Leave the Country"--Another Meeting of the Enemy--The Saints Agree to Leave Jackson County CHAPTER XXV. The Corner Stone of the Kirtland Temple Laid--A Printing Establishment Opened--The Prophet's Mission to Canada--A Minister's Opposition--Baptisms--Persecutions at Kirtland--Wilford Woodruff Receives the Gospel CHAPTER XXVI. The Jackson County Persecutions--Appeal to Governor Dunklin--His Timid Reply--Heartless Drivings--A Brutal Murder--Boggs Allows the Mob to Organize as a Militia--Pitcher Placed in Command--Certain Men Taken in Custody by the Mob--Settlement in Clay County--Court of Inquiry CHAPTER XXVII. Hurlbert's Efforts to Destroy Joseph--High Councils Organized--The Camp of Zion--A Hard Journey--Rattlesnakes in Camp--The Prophet's Philosophy--Elder Humphrey's Experience CHAPTER XXVIII. Vain Appeal of the Jackson County Saints for Protection--The Approach of Zion's Camp--Attempts to Raise an Opposing Army--James Campbell's Prophecy and its Fulfillment--A Providential Storm--Remarkable Rise of Fishing River--Joseph States the Object of Zion's Camp--A Comforting Revelation CHAPTER XXIX. The Scourge of Zion's Camp--Joseph and Hyrum Attacked by Cholera--Their Deliverance--The Camp Disbanded--Threats Against the Prophet--His Fearlessness--Joseph Returns to Kirtland--Sylvester Smith's Charge of Impurity--The Prophet Vindicated--Visit to Michigan--The Law of Tithing CHAPTER XXX. The Calling of Christ's Apostles in the Last Dispensation of the Fullness of Times--Duties and Powers of the Twelve--Their Labors in the World--Organization of the Seventies CHAPTER XXXI. Joseph as a Restorer as well as a Prophet--The Book of Abraham--Joseph's Growth into Scholarship and Statesmanship--Difficulties with William Smith CHAPTER XXXII. Completion and Dedication of the Kirtland Temple--Sublime Visions to the Saints--The Words of the Divine Redeemer--Joseph's Grandmother Visits Him, then Dies in Peace--His Mission to the East CHAPTER XXXIII. Clay County Sorrowfully Bids the Saints to Migrate into the Wilderness--Joseph Sends a Dignified Letter to the Citizens--Continuance of Mob Autocracy in Jackson--Dunklin's Helplessness--The Saints Form the New County of Caldwell and Lay Out Far West CHAPTER XXXIV. The First Serious Apostasy and the First Great Missionary Movement--Dissensions at Kirtland, and Successful Labors in England--Joseph Meets John Taylor in Canada--Trials and Murderous Mobs at Painesville--The Prophet Wades Through Swamps in the Night, Carrying Sidney upon his back CHAPTER XXXV. John Taylor's Brave Defense of Joseph--The Prophet Encounters the Spirit of Apostasy in Missouri--Hyrum in the First Presidency--Brigham Young's Courage and Devotion--Joseph Driven from Kirtland--David W. Patten's Prophetic Objection--Sad Excommunications--Fate of Prominent Men--Adam-ondi-Ahman--The Gathering CHAPTER XXXVI. Peniston Arouses a Mob--His Exciting Speech Causes a Cruel Attack upon Twelve Unarmed Brethren--One Hundred and Fifty Mobocrats Drive them from the Polls--Adam Black's Promise--False Charges Against the Saints--The Sheriff of Daviess County Arrests Joseph--Boggs Orders the Raising of the Militia--The Prophet Perceives the Real Object of this Order CHAPTER XXXVII. Joseph Volunteers for Trial and Lyman Wight Follows--Beginning the Study of Law--The Trial Before a Coward Judge, with a Perjured Witness--Militia Called Out, but the Mob Practically Defies it--Boggs Continues the Work of Oppression CHAPTER XXXVIII. Bombardment of De Witt--Appeal of the Saints to Governor Boggs--His Heartless Reply--Joseph's Presence Encourages the Brethren--The Saints Leave their Possessions in De Witt--They go to Far West--Adam-ondi-Ahman Devastated--The Saints Organize for Defense--Joseph Controls a Mob who Design to Murder Him--Apostasy of Thomas B. Marsh--Death of David W. Patten--"Whatever you do Else, oh Do Not Deny the Faith." CHAPTER XXXIX. Boggs Issues an order of Extermination--General Atchison's Threat Against the Tyrant--Avard Organizes the Danites--The Haun's Mill Massacre--Far West Besieged--Three Noble Ones Refuse to Desert their Friends--Colonel Hinkle's Base Treachery--"These are the Prisoners I Agreed to Deliver up"--A Court-martial Sentences Joseph and his Companions to Death--General Doniphan's Noble Action--Demoniac Deeds Enacted in Far West CHAPTER XL. The Prophet's Life Saved by the Vanity of Lucas--Farewell of the Prisoners to their Families--On Toward Independence--Continued Ravages at Far West--General Clark's Inhuman Address--The Movement Against Adam-ondi-Ahman CHAPTER XLI. Joseph Preaches in Jackson and Fulfills his own Prophecy--Favor in the Eyes of their Captors--Drunken Guards--In Richmond Jail--Majesty in Chains--Clark's Dilemma--The mock Trial--Treason to Believe the Bible--Close of the Year 1838 CHAPTER XLII. The Pledge for the Poor Saints in Missouri--Brigham Young Driven Forth--Efforts to Secure the Prophet's Release--Removal to Gallatin--Examination of the Case by a Drunken Jury--Wholesale Indictment--Change of Venue to Boone--Escape from Missouri to Illinois CHAPTER XLIII. The Exodus Completed--A Fragment of its Agonies--The Woes of a Martyr's Widow, a Type of the General Suffering--Threat that one of Joseph's Prophecies should Fail--But it is Fulfilled by Courageous Apostles--Missouri's Punishment and Atonement CHAPTER XLIV. The Location of Commerce--Nauvoo, the Beautiful--Pity from Prominent Men in Illinois--A Day of Miracles--The Prophet Raises the Sick at the Sound of his Voice--Joseph Sounds the Trump of Warning--The Mission of the Apostles--Their Self-sacrifice and Courage--Conference at Commerce CHAPTER XLV. Reasons for an Appeal to Washington--Joseph and Companions Depart for the National Capital--The Prophet's Act of Physical Heroism--He sees Ingratitude--Martin Van Buren and Joseph Smith--The Latter's Scorn--Cowardice and Chicanery--"Your Cause is Just, but I can do Nothing for you." CHAPTER XLVI. The Mission of the Apostles--Miraculous Opening of their way to the Old World--Ordination of Willard Richards--Special Labors of Each Apostle--The First Immigrants to Zion--Joseph's Letters of Instruction and Comfort to Elders and Saints Abroad CHAPTER XLVII. Nauvoo the Beautiful--Events There During the Year 1840--Renewal of Outrages by the Missourians--Death of the Prophet's Father and Edward Partridge--Return of Williams and Phelps--Joseph's Hope for His City--Demand by Governor Boggs for the Prophet and His Brethren CHAPTER XLVIII. Joseph Smith at Nauvoo--His Physical and Mental Personality--Views of his Opponent Commentators--Testimony of the Spirit of His Inspiration CHAPTER XLIX. Dr. J. C. Bennett Joins the Church--Nauvoo City Chartered--Nauvoo University and Legion Organized--Joseph Smith Commissioned as Lieutenant-General of the State Militia--Temple Site--Dedication of the Temple--An Important Conference CHAPTER L. Joseph's Visit to Governor Carlin at Quincy--Arrest on the Old Requisition from Missouri--A Sheriff Nursed by his Prisoner--Judge Douglas Discharges the Prophet on Writ of _Habeas Corpus_--Browning's Eloquent Appeal--Death of Don Carlos Smith--Events at Nauvoo, Closing 1841 CHAPTER LI. The Power of Human Harmony--Changing Hell to Heaven--Joseph as a Servant--His Sketch of the Church--A Ringing Editorial--Organization of the Relief Society--Bennett Begins his Plots CHAPTER LII. Bennett's Impurities--His Cowardly Stab at the Prophet's Name and Life--Fellowship Withdrawn from the Evil-doer--Quoting his own Letters to Injure the Saints--Attempt to Kill Boggs--Absurd Charges Against "The Mormons"--Joseph's Horse, "Joe Duncan"--A Prophecy CHAPTER LIII. The Prophet Charged with being an Accessory to the Attempted Assassination of Boggs--Orrin Porter Rockwell Accused of the Crime--The Governor's Requisition--The Arrest--The Prophet's Desire for Peace--Wilson Law's Brave Words--Emma Smith's Noble Appeal to the Governor--Carlin's False Reply--Amasa M. Lyman Ordained an Apostle--Three Hundred and Eighty Faithful Volunteers CHAPTER LIV. Attempt to Capture Joseph--Reward Offered--Tricks to Entrap the Prophet--He Submits to Arrest--Visits Governor Ford--His Examination and Release--A Traitor's Threat CHAPTER LV. A Breathing Spell--Joseph's Anticipation of his Sacrifice--Many Prophecies and an Important Theological Epoch in the Early Part of 1843--Wrestling and Other Manly Sports--Extracts from his Sermons--Attack on the Nauvoo Charter--The Lull was Brief CHAPTER LVI. The Celestial Order of Marriage--Eternity and Plurality of the Covenant--The Revelation Written and Delivered to the High Council--Joseph, Hyrum and Others Obey it CHAPTER LVII. An Evil Quartette--Reynolds, Ford, Bennett and Owens--A New Writ--Joseph Kidnapped at Dixon and Threatened with Death--Efforts for Release on _Habeas Corpus_--a Wrestling Match--Entry into Nauvoo--Joseph Released--The Kidnappers ask for a Mob Army--Independence Day at Nauvoo CHAPTER LVIII. Growth of Nauvoo--The Mansion--Sidney Rigdon's Recreancy--Mobocratic Conventions at Carthage--Inciting the Missourians to Kidnap--The Prophet Checks a Bombastic Politician--Appeals for Redress--Joy on a Christmas Day--Orrin Porter Rockwell Back from Missouri CHAPTER LIX. Joseph Smith for President of the United States--An Inspired Candidate--His Views of the Powers and Policy of the General Government--How the Country could have Saved the Carnage of War CHAPTER LX. Pacific Address by the Prophet--The Mob ask God to Bless their Work of Massacre--Looking to the West--A Sublime Sermon--Apostates and their Work--Joseph Indicted for Polygamy CHAPTER LXI. The First and Only Issue of the Nauvoo "Expositor"--Its Murderous Purpose--Removal of a Nuisance and Eradication of its Cause--Trial of the Mayor and Others, and Their Acquittal in an Honest Court--Gathering of the Mobs--Threats of Extermination--Nauvoo Under Martial Law CHAPTER LXII. Joseph's Dream--His Last Public Address--Consciousness of his Impending Fate--His Love for his Brethren CHAPTER LXIII. Pontius Pilate Ford's Entrance upon the Scene at Carthage--The Old Cry of "Crucify!"--Joseph's Final Effort to Avert Danger from Nauvoo--Lack of Faith and Suspicions of Cowardice--A Fatal Blindness--Like a Lamb to the Slaughter--The Arms Demanded--Farewell to Nauvoo--At Carthage CHAPTER LXIV. Voluntary Yielding to Process--Joseph and Hyrum Charged with Treason--Ford's Cowardice and Falsehood--In Carthage Jail--The First Day and Night--Preaching to the Guards--Ford Leaves the Martyrs to their Fate CHAPTER LXV. Administration of the Holy Endowments--The work of the Closing Months --Union of Satanic Forces Against the Prophet--A Momentary Glance at him Before the Final Hour CHAPTER LXVI. The Last Day--Ford's Action at Nauvoo--Conspiracy Between the Guards and Murderous Mob Militia--The Prisoners Left to their Fate--"A Poor Wayfaring Man of Grief"--The Assault and the Murder--The End Anecdotes and Sayings of the Prophet Appendix THE HOUR The Ripened Time. * * * _Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird_. _For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies_. * * * _Come out of her, my people, that ye be not partakers of her sins and that ye receive not of her plagues_. _For her sins have reached unto heaven, and God hath remembered her iniquities_. THE PROPHECY OF JOHN THE REVELATOR. THE APOSTASY AND THE RESTORATION. In the reign of Tiberius of Rome, the Lord Jesus was crucified. At the hour of the atonement, His Gospel was to the dominant earthly power only "a deadly superstition," [1] "a strange and pestilent superstition," [2] sought to be crushed at any cost by the ruthless power of the pagan empire. Thus came the persecutions of the early Christians, lasting until after Christianity, with irresistible power, had "sprung up, even in Rome, the common reservoir for all the streams of wickedness and infamy." [1] In the midst of these early tribulations, the plain and simple Gospel was becoming involved and mystified by the many opposing sects which professed to believe in Jesus; and yet it retained so much of divinity as enabled it to resist persecution and idolatry, and made it, in the fourth century, the established religion of Rome. This elevation was not achieved without some sacrifice of identity. And in the commingling with error, truth yielded much. [3] The Roman emperor, Constantine I., was led to show favor to the unpopular people; but his friendliness to Christianity demanded and received its price. He sought as much the welfare of the state as the progress of the religion to which he had been only in part converted; and when he exacted concessions of creed and principle, the Fathers felt forced to comply. It was Constantine who called the first Council of Nice. He presided over its opening session, and dictated its policy in accordance with his own imperial ambitions. [4] From that time on, for twelve hundred years, the Church of Rome grew in lustful power. The first great check was when the German monk, Martin Luther, with bared feet, fled in disappointment from the debauched court of Pope Leo X. Luther's courage partly stripped the idol of its awe-invoking cloak of mystery and dread threats; and never more did the whole civilized world crouch in terror at the feet of Rome. The freedom of thought heralded by the Reformation, at last found its abuse in the Age of Reason and the blasphemy of the French Revolution. At first rejecting Christianity for a dream of paganism restored, the infidels, in turn, exchanged pagan mythology, with its gods many, for their own new mythology, with its gods none. This tempest of profane unbelief was too violent to be enduring. A re-awakening to religious fervor was manifest in Christendom. Men gladly blotted from their memories the dread of the _auto-da-fe_; the inquisition dungeons and racks of Spain and Italy, the funeral fires of England, the witch-hanging and Quaker-driving of the New World, and all the atrocities sacrilegiously practiced as ceremonies of worship. Mankind turned back by thousands to find satisfaction for their inherent necessity--belief in a Higher Power. But that Higher Power was itself an unfathomable mystery. God had been misunderstood for centuries. Much of the world had known nothing of Him --His nature or His purposes--from the death of Christ's Apostles. The men who had known Him walked no more in the midst of mankind. Prophets and apostles, while they lived, taught their fellow-men that he was a distinct personality--a glorious Being in whose likeness man was created. Jesus Christ, the Son of God, was declared "to be made like unto his brethren"--"made in the likeness of men"--and "in the likeness of sinful flesh;" yet inspired men claimed Him as being "in the form of God"--"the express image of His person"--"the image of the invisible God." But, as generations and centuries passed, true knowledge concerning the Creator faded away. A spiritual meaning concerning His personage and attributes was given to the testimony of those who had known Him. Modern sectarianism taught the world that God, the Father, of whose person Jesus was the "express image," was an all-pervading God of spirit--a Being who, without any tangible existence, is everywhere in the material world--a Being "without body, parts or passions," "whose center was nowhere and whose circumference was everywhere." Professing to have an understanding of the Deity, they differed but little from the Pantheists, who, rejecting a personal God, made bold avowal of an all-existing God of nature--the combined forces and laws which are manifested in the existing universe. Thus blinded, how could mankind offer true worship to the Lord of heaven and earth? The Eastern World had lost this knowledge of the Lord earlier than the Western Hemisphere. Upon the land of North America, four hundred years after the birth of our Savior and Master, there stood at least one man who knew the Lord God Almighty as a distinct personality, a Being capable of communicating Himself to man. That man was Moroni, the son of Mormon, whose testimony abides now and must abide through all the ages to come. [5] It was upon this land that Jesus last appeared to His brethren who dwelt in mortality; and it was predestined that upon this land man was to first receive a renewal of divine revelation. After the discovery of the hemisphere which had been so long concealed from the knowledge of those who had dwelt upon the other parts of the earth, nearly three centuries elapsed before a nation with a charter of liberty divinely ordained was established. In God's providence it was necessary that those who had been led here by His hand should receive political emancipation to prepare the way for the restoration of the gospel in its purity and the Church of Christ in the plenitude of its power. Political salvation had first been declared, that men's bodies might be free and their souls be filled with high aspirations to prepare for the greater enfranchisement and redemption which were to appear. The period succeeding the Revolution was filled with a veritable Babel of religious creeds. Every obsolete tradition was revived; every possible human fancy of doctrine was promulgated; and each found its upholding sect. Confusion and doubt waxed fat, feeding upon human fears. No earthly wisdom could bring peace to the sects or make harmony among the creeds. It became the ripe hour for the Heavens to open and with their Celestial light show to man the way out of the abyss into which he had fallen. It became the hour for the re-establishment of heavenly truth --the Gospel of Christ and its direct communications between God and humanity: a religion which should cast off alike the skepticism of "reason" and the shackles of superstition; a religion which should be bold in righteous faith and convincing in its revealed philosophy. By Divine aid the way had been paved for this renewal. For the greater part of eighteen hundred years humanity had been perverting the Gospel of Jesus, the Anointed. Then the Eternal Father, and His Son Jesus Christ, revealed themselves from heaven. This glorious manifestation was followed by the angel flying in the midst of heaven, who proclaimed that the restoration of the Gospel had come. Footnotes 1. Tacitus 2. Suetonius 3. Paganism, unable to oppose Christianity successfully, has done much to corrupt it, and in numberless ways had made inroads upon its purity. _Prof. T. M. Lindsay_, Glasgow. 4. The interest of the emperor [Constantine] was still (at the Council of Nice) primarily political and official, rather than personal. _W. Browning Smith_. 5. Behold, will ye believe in the day of your visitation, behold, when the Lord shall come; yea, even that great day when the earth shall be rolled together as a scroll, and the elements shall melt with fervent heat; yea, in that great day when ye shall be brought to stand before the Lamb of God, then will ye say there is no God? Then will ye longer deny the Christ, or can ye behold the Lamb of God? For behold, when ye shall be brought to see your nakedness before God and also, the glory of God, and the holiness of Jesus Christ, it will kindle a flame of unquenchable fire upon you. O then ye unbelieving, turn ye unto the Lord; cry mightily unto the Father in the name of Jesus, that perhaps ye may be found spotless, pure, fair, and white, having been cleansed by the blood of the Lamb, at that great and last day. And again I speak unto you who deny the revelations of God, and say that they are done away, that there are no revelations, nor prophecies, nor gifts, nor healing, nor speaking with tongues, and the interpretation of tongues. Behold I say unto you, he that denieth these things, knoweth not the gospel of Christ. For do we not read that God is the same yesterday, today, and forever; and in Him there is no variableness neither shadow of changing? THE MAN Joseph Smith at Nauvoo. May 15, 1844. _It is by no means improbable that some future text-book, for the use of generations yet unborn, will contain a question something like this: What historical American of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? And it is by no means impossible that the answer to that interrogatory may be thus written: JOSEPH SMITH, THE MORMON PROPHET. And the reply, absurd as it doubtless seems to most men now living, may be an obvious commonplace to their descendants. History deals in surprises and paradoxes quite as startling as this. The man who established a religion in this age of free debate, who was and is today accepted by hundreds of thousands as a direct emissary from the Most High--such a rare human being is not to be disposed of by pelting his memory with unsavory epithets. * * * The most vital questions Americans are asking each other today have to do with this man and what he has left us. * * * Burning questions they are, which must give a prominent place in the history of the country to that sturdy self-asserter whom I visited at Nauvoo. Joseph Smith, claiming to be an inspired teacher, faced adversity such as few men have been called to meet, enjoyed a brief season of prosperity such as few men have ever attained, and, finally, forty-three days after I saw him, went cheerfully to a martyr's death. When he surrendered his person to Governor Ford, in order to prevent the shedding of blood, the Prophet had a presentiment of what was before him. "I am going like a lamb to the slaughter," he is reported to have said; "but I am as calm as a summer's morning. I have a conscience void of offense and shall die innocent_." JOSIAH QUINCY'S "FIGURES OF THE PAST." THE "CHOICE SEER." In the day of Jesus, every act and every circumstance of His life was ridiculed and belittled by his jealous enemies. But the record of His career, from which the present world of Christians makes up its judgment of Him, was not written until all insignificant or paltry things had been forgotten; and now His character, illuminated by the eternal sunshine of heaven, stands outlined against the blue vastness of the past in sublime simplicity. Let us view Joseph Smith in the same light--see him as he towered in the full radiance of his labors; see him the reconciler of divergent sects and doctrines, the oracle of the Almighty to all nations, kindreds, tongues and peoples. Joseph Smith had been a retiring youth--the Spirit made him bold to declare to rulers and potentates and all mankind, the Gospel again revealed. He had been a humble farmer lad--Divine authority sat so becomingly upon him that men looked at him with reverent awe. He had been unlearned in the great things of art and science--he walked with God until human knowledge was to his eye an open book, the Celestial light beamed through his mind. His lofty soul comprehended the grandeur of his mission upon earth; and with divine fortitude he fulfilled the destiny which God had ordained for him before the world was. When he had achieved the prime of his manhood, he seemed to combine all attractions and excellencies. His physical person was the fit habitation of his exalted spirit. He was more than six feet in height, with expansive chest and clean cut limbs--a staunch and graceful figure. His head, crowned with a mass of soft, wavy hair, was grandly poised. His face possessed a complexion of such clearness and transparency that the soul appeared to shine through. He wore no beard, and the full strength and beauty of his countenance impressed all beholders at a glance. He had eyes which seemed to read the hearts of men. His mouth was one of mingled power and sweetness. His majesty of air was natural, not studied. Though full of personal and prophetic dignity whenever occasion demanded, he could at other times unbend and be as happy and unconventional as a boy. This was one of his most striking characteristics; and it was sometimes held up to scorn by his traducers, that the chosen "man of God" should at times mingle as a man of earth with his earthly brethren. And yet it is a false ridicule; for Savior and prophets must, like other men, eat, drink and wear apparel. They have the physical necessities and the affections and enjoyments which are common to other men. And it is this petty human fact--that a divine apostle with an earthly body has hunger and thirst to appease, that he cannot always be prophesying, but has hours to smile with the gay and to weep with the saddened--which leaves him "without honor in his own country." But whether engaging in manly sport, during hours of relaxation, or proclaiming words of wisdom in pulpit or grove, he was ever the leader. His magnetism was masterful, and his heroic qualities won universal admiration. Where he moved all classes were forced to recognize in him the man of power. Strangers journeying to see him from a distance, knew him the moment their eyes beheld his person. Men have crossed ocean and continent to meet him, and have selected him instantly from among a multitude. [1] It was a part of Joseph Smith's great mission "to combat the errors of ages; to meet the violence of mobs; to cope with illegal proceedings from executive authority; to cut the Gordian knot of powers; to solve mathematical problems of universities with truth--diamond truth." He performed a work, "not pagan ire, nor tooth of time, nor sword, nor fire, shall bring to naught." The Prophet's life was exalted and unselfish. His death was a sealing martyrdom, following after that which was completed upon Calvary for the redemption of a world. Footnotes 1. It was the author's privilege to thus meet the Prophet for the first time. The occasion was the arrival of a large company of Latter-day Saints at the upper landing at Nauvoo. The General Conference of the Church was in session and large numbers crowded to the landing place to welcome the emigrants. Nearly every prominent man in the community was there. Familiar with the names of all and the persons of many of the prominent Elders, the author sought with a boy's curiosity and eagerness, to discover those whom he knew, and especially to get sight of the Prophet and his brother Hyrum, neither of whom he had ever met. When his eyes fell upon the Prophet, without a word from any one to point him out, or any reason to separate him from others who stood around, he knew him instantly. He would have known him among ten thousand. There was that about him, which to the author's eyes, distinguished him from all the men he had ever seen. JOSEPH SMITH'S LIFE AND WORK Joseph the Prophet. CHAPTER I. JOSEPH'S HUMBLE EXTRACTION--THE GODLINESS AND FAIR FAME OF HIS ANCESTRY--A PREMONITION OF HIS WORK. Joseph Smith was of humble birth. His parents and their progenitors were toilers; but their characters were godly and their names unstained. In the year 1638, Robert Smith, a sturdy yeoman of England, emigrated to the New World, the land of promise. He settled in Essex County, Massachusetts, and afterwards married Mary French. The numerous descendants of these worthy people intermarried with many of the staunchest and most industrious families of New England. Samuel, the son of Robert and Mary, born January 26th, 1666, wedded Rebecca Curtis, January 25th, 1707. Their son, the second Samuel, was born January 26th, 1714; he married Priscilla Gould, and was the father of Asael, born March 7th, 1744. Asael Smith took to wife Mary Duty, and their son Joseph was born July 12th, 1771. On the 24th of January, 1796, Joseph married Lucy Mack, at Tunbridge, in the State of Vermont. She was born July 8th, 1776, and was the daughter of Solomon and Lydia Mack, and was the granddaughter of Ebenezer Mack. The men of these two families, Smith and Mack, through several generations had been tillers of the soil. They were devout and generous, measurably prosperous in a worldly sense, and several of them were brave and steadfast soldiers through the early Colonial campaigns and the Revolutionary struggle. After the marriage of Joseph Smith with Lucy Mack, they settled, respected and happy, upon their own farm at Tunbridge. Here they were successful, financially, for a few years, until the dishonesty of a trusted friend and agent robbed them of their surplus means and left them plunged in debt. They freely sacrificed all of money value which they possessed, even homestead and Lucy's treasured marriage portion, and paid every just claim which was held against them. Left thus in absolute poverty, they sought to retrieve their loss of home; and Tunbridge, where they were known and respected, offered for a time a prospect of success. Soon afterwards, however, they removed to Sharon, where Joseph rented a farm from his father-in-law. This field he diligently tilled through the summer, and during the winter taught the village school. Comfort was restored to them; but they were destined to be still tried and sanctified by the tribulations of life. Honest and industrious, pious and benevolent, yet Joseph and Lucy saw themselves and their children pursued by poverty, illness and the cold neglect of their fellow-mortals. They repined not at their chastenings, but they marveled. God was teaching the parents the great lesson of personal humility; and they and their children were learning how fleeting is earthly wealth and how fallible is mere human friendship. For the choice seed which is to bring forth rich and perfect fruit, the Lord Almighty prepares the soil of His garden. The paternal grandfather of the Prophet was Asael Smith, a man of the strongest religious convictions, and yet a man whose broad humanitarian views were repugnant to many of the sectarians of the day. Upon one occasion, before the Prophet's birth, Asael Smith had a premonition that one of his descendants should be a great teacher and leader of men. To quote his words, as they are remembered and recorded by one who knew and heard him speak: "It has been borne in upon my soul that one of my descendants will promulgate a work to revolutionize the world of religious faith." It is not known if the young Joseph ever learned of this prophetic declaration, until after his own career had been made manifest. But Asael lived to see the dawn of the fulfillment of his words. Just before his death, the Book of Mormon, then recently printed, was presented to him. He accepted it, and with the light of inspiration which sometimes illumines the mind of man as the veil of eternity opens to his gaze, Asael solemnly warned his attendants to give heed to the Book, for it was true, and its coming forth heralded a renewal of the Gospel light. CHAPTER II. BIRTH OF JOSEPH--FAMILY CIRCUMSTANCES--TOIL AND POVERTY--REMOVAL TO NEW YORK--INTENSE RELIGIOUS EXCITEMENT. The circumstances and surroundings of the elder Joseph were of the humblest, when unto his house was born, on the 23rd of December, 1805, Joseph, the Prophet of the Last Dispensation. The family were still living in the little town of Sharon, in Windsor County, Vermont; and were, at the time, greatly impoverished. Very early, therefore, was the future Prophet compelled to learn the lessons of labor, patience and self-denial. The father was striving, with every faculty, to repair his shattered fortunes, that he might educate his children and provide for their comfort and well-being; but successive disasters consumed his little savings. After a time, he removed from Sharon, and later, in 1815, left the State of Vermont, locating at Palmyra, Ontario County, New York: in which place and the adjoining town of Manchester, whither the family moved four years afterward, they dwelt for several years. Here they engaged in clearing land and farming, the boys, including the young Joseph, giving their constant aid to the family work. With the severest toil they could only compass a frugal mode of life. But they wasted no time in useless repining. They were able to pay their obligations, to maintain their honest name, to live in happiness, and to devote some hours of each week to the rudimentary education of the younger children. The offspring of Joseph and Lucy Smith, with the dates and places of their birth, are named as follow: [1] Alvin, born February 11th, 1798, at Tunbridge, Vermont. Hyrum, born February 9th, 1800, at Tunbridge, Vermont. Sophronia, born May 18th, 1803, at Tunbridge, Vermont. Joseph, born December 23rd, 1805, at Sharon, Vermont. Samuel, born March 13th, 1808, at Tunbridge, Vermont. Ephraim, born March 13th, 1810, at Royalton, Vermont. William, born March 13th, 1811, at Royalton, Vermont. Catherine, born July 8th, 1812, at Lebanon, New Hampshire. Don Carlos, born March 25th, 1816, probably at Palmyra, New York. Lucy, born July 18th, 1821, probably at Palmyra, New York. The first quarter of the nineteenth century was a time of intense religious excitement, and New York and surrounding states were the scenes of many revivals and much strife. Not only among preachers and exhorters was the enthusiasm manifested, but the people themselves became much exercised over their sinful condition, and ran here and there in a wild search for the salvation for which their souls seemed to yearn. The movement originated with the Methodists; but it soon spread to other sects in the neighborhood, until the whole region was infected by it, and the greatest excitement was created, in which all the good effects of a revival were swallowed up in bitter contests of opinions and the strife of words between the adherents of the various creeds. The Smith family inclined towards the Presbyterian faith, and the mother, two sons and a daughter united themselves with that church. Joseph was at the time in his fifteenth year--just at an age, with his limited experience, he might be deemed most susceptible to the example of others. He listened and considered, yet could not profess the faith of his family. The clergymen of other sects assailed him; but although he became somewhat partial to the Methodist creed, their soft words and direful threats were alike unavailing. The tempest could not reach the depths of the boy's nature. Unknown to himself he was awaiting the hour when the divine message should stir the waters of his soul. Footnotes 1. See NOTE 1., APPENDIX. CHAPTER III. LIGHT FROM THE SCRIPTURES--THE PRAYER AND ITS ANSWER--"THIS IS MY BELOVED SON: HEAR HIM"--PERSECUTION AND SCOFFING OF THE MULTITUDE-- JOSEPH DOUBTS HIMSELF AND SUPPLICATES FOR RENEWED HELP. Joseph was earnest beyond his years; but he was not of a nature to become a prey to morbid feelings. He was neither terrified by the awful threats of the revivalists into a ready acceptance of their dogmas, nor driven by their divisions and strife into unbelief in revealed religion. The all-absorbing question with him was: Which of these churches is the church of Christ? Under the influence of his great desire to know the truth and the correct path which led to salvation, he made a thoughtful analysis of the proffered creeds. Can it be wondered at that he was bewildered in the labyrinth of paths, each of which claimed to be the heavenly way? When at divers times he thought of uniting himself with some one of the churches, his further investigation each time revealed some false mysteries. Dissatisfied with their claims and pretensions, and conscious of his own want of knowledge and how easily he might err in a matter of such vital and eternal importance, he was led to seek for guidance from a righteous source. He had recourse to the word of God. Searching the scriptures for comfort and light, one happy and most fortunate moment he read these sacred words: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." Like a flash of sunlight through lowering clouds, the import of a mighty truth burst upon Joseph's mind. He had been vainly asking help from men who had answered him out of their own darkness. He determined now to seek assistance from God. A modest fear might suggest: Who was he that he should dare to approach the great Creator's throne? But there was the plain promise. He could not doubt it, without doubting his Maker. He felt that he lacked wisdom; and to such as he, asking of God, there was the divine pledge to hear and give without upbraiding. It was one morning in early springtime of the year 1820, that Joseph felt the earnest prompting and adopted the holy resolve. He walked into the depths of a wood, which stood near his home, and sought a little glade. There, in trembling humility, but with a faith which thrilled his soul--alone, unseen of man, he fell upon his knees and lifted his voice in prayer to God. While he was calling upon the Almighty, a subtle and malignant power seized him and stilled his utterance. Deep darkness enveloped him; he felt that he was in the grasp of Satan, and that the destroyer was exerting all the power of hell to drag him to sudden destruction. In his agony he called anew upon the Lord for deliverance; and at the moment when he seemed to be sinking under the power of the evil one, the deep gloom was rolled away and he saw a brilliant light. A pillar of celestial fire, far more glorious than the brightness of the noon-day sun, appeared directly above him. The defeated power fled with the darkness; and Joseph's spirit was free to worship and marvel at his deliverance. Gradually the light descended until it rested upon him; and he saw, standing above him in the air, enveloped in the pure radiance of the fiery pillar, two personages of incomparable beauty, alike in form and feature, and clad alike in snowy raiment. Sublime, dazzling, they filled his soul with awe. At length, One, calling Joseph by name, stretched His shining arm towards the other, and said: "THIS IS MY BELOVED SON: HEAR HIM!" As soon as Joseph could regain possession of himself, to which he was encouraged by the benign and comforting look of the Son, and by the heavenly bliss which pervaded his own soul, he found words to ask, which of all the multitude of churches upon the face of the globe had the gospel of Christ; for up to this time it had never entered his mind to doubt that the true church of the Lamb, pure and undefiled, had an existence somewhere among men. But the answer came that no one of the creeds of earth was pure, and that Joseph must unite himself with none of them. Said the glorious Being: "THEY DRAW NEAR ME WITH THEIR LIPS, BUT THEIR HEARTS ARE FAR FROM ME; THEY TEACH FOR THE DOCTRINE THE COMMANDMENTS OF MEN, HAVING A FORM OF GODLINESS, BUT THEY DENY THE POWER THEREOF." Even in the transport of his vision, Joseph felt amazed at the instruction. But the Heavenly Personages continued to commune with him, and repeated Their command that he should not ally himself with any of the man-made sects. Then They and Their enclosing pillar of light passed from his gaze, and he was left to look into the immensity of space. The boy's faith in the promises of God had now deepened into knowledge. He had been assailed by the power of evil, until it seemed he must succumb--that the limit of human endurance was passed. And in that instant of deepest despair, he had been suddenly transported into the blaze of celestial light. He had seen with his own eyes the Father and the Son, with his own ears he had heard Their eternal voice. Over this untaught youth at least, the Heavens were no longer as brass. He had emerged from the maze of doubt and uncertainty in which he had so long groped, and had received positive assurances on the matter nearest his heart from Him, whom to know was anciently declared to be life eternal. Emboldened, satisfied, and happy beyond expression, Joseph's first thought was of his loved ones. He must impart the glorious truth to them. His parents and his brethren listened, and were lost in awe at his straightforward recital. He next sought his old friends the ministers, those who had affected such an interest in his welfare and who would nave so willingly acted as his guides toward heaven. His first experience with these gentlemen was somewhat discouraging. A Methodist preacher who had formerly cultivated the utmost friendship, and who probably had acquired considerable influence with him, was soon informed by Joseph of the Heavenly manifestation. The pious man treated the communication with contempt, and curtly replied that there were no such things as visions or revelations in these days, they having ceased with the Apostles, and that the whole thing was of the Devil. Other ministers, and in fact the religious portion of the entire neighborhood, as the event became more widely known, united in the determination to overwhelm with ridicule and abuse that which they found themselves unable to silence by argument. Joseph had been a great favorite among his neighbors, his gentle ways had made him beloved by all; he now was hated and reviled. He had been especially sought after by the clergy because of his diligence, earnestness and humility in striving to secure the grace of God; he now was stigmatized as a dissolute dreamer, a worthless knave and an an arrant hypocrite. A boy of fourteen is seldom the object of universal conversation and comment in his locality; yet this youth's enemies did not rest short of lifting him to an eminence where he could the better be seen and scorned of all men. His family were made to share the vindictiveness and contumely exhibited toward him which at last reached such a pitch that an attempt was actually made to assassinate him. The family, on hearing the report of the gun, rushed from the house only to find the marks made by the crouching murderer at the side of the path, and the leaden missiles embedded a short distance from the spot. But persecution, slander and cruel outrage were all unable to change the steadfast testimony of Joseph. Three years passed away, during which time he was true to his trust through toil and poverty, through scorn and tribulation. The heavens no more opened to his view in this trying period; but the youth, who was fast maturing--growing in strength and understanding--was able to show the staunchness of his nature while he waited in patience and humility for the additional light which he had been led to expect. Yet Joseph was human, with human loves and human wants. He sorrowed to find himself and his kindred cast off by all their old associates, and he at times was forced into the society of persons who made few or no pretensions to religion. Doubtless the avowed infidels and unbelievers, whom he thus occasionally met, were no more lacking in genuine purity than were the self-righteous enthusiasts who shunned him except when they could devise some means for persecution and torture. But he had not yet learned to justly weigh the virtues and failings of others; and often he reproached himself with sinfulness because of his enforced associations. His quick conscience was apt to exaggerate every youthful foible, and he regarded many of his acts of thoughtlessness as offenses at which the Heavens must frown. At last he felt the imperative need of light and help from the source whence flows all truth. He acknowledged that he had fallen into many foolish errors and youthful weaknesses; and he prayed without ceasing for the pardon of every wrong which he had done. He plead earnestly that he might gain greater knowledge for his guidance, and asked for a manifestation, from which he might know concerning his state and standing before the Lord. Despite his own self-accusation, the answer to his prayer proves that his probationary period had been passed satisfactorily to the Heavens and that he was still unstained by any dark offense. CHAPTER IV. THE ANGEL MORONI VISITS JOSEPH THRICE IN THE NIGHT--A RECORD TO BE BROUGHT FORTH--VISION OF CUMORAH. It was on the night of the 21st of September, in the year 1823, that Joseph, having retired to his humble room, invoked an answer to his petition unto the Lord. While lying upon his bed thus seeking with all the power of his spirit, the usual darkness of the room began to fade away and a spreading glory appeared, which increased until the room was lighter than at noonday. In the midst of this light, which was most brilliant around his person, stood a radiant being, whose countenance was more bright than vivid lightning and was marvelously lovely. He seemed of greater stature than an ordinary man and moved and stood without touching the floor. He was clothed in a robe of intense and dazzling whiteness, far exceeding anything of an earthly character; and his hands and wrists and feet and ankles, as well as his head and neck, were bare. The glorious personage stood at Joseph's bedside; and to the awed youth, in a voice of tenderness and comfort, calling Joseph by name, the angel announced himself to be a messenger from the presence of the Almighty, and that his name was Moroni. The holy visitor then proceeded to unfold some of the grand purposes of the Lord. He said that through Joseph, God's power and kingdom were to be restored to earth; that Joseph's name should go out to all nations, kindred and tongues, to be blessed by the pure reviled by the unholy--that it should be both good and evil spoken of among all people; that in the fulfillment of this mission, Joseph would be led to a hill, where was buried an ancient record engraved upon plates of gold, which record was a history of the nations that had inhabited the American continent, and furthermore contained the fulness of the Gospel as given during the administration of Jesus on this land. He said that with the plates were hidden two sacred stones, set in a bow of silver fastened to a breastplate, and called Urim and Thummim, by the possession and use of which, men in ancient times had become seers, and by means of which, aided by the inspiration of Heaven, Joseph also would become a seer and be able to read and translate the engraven record. While the angel was thus speaking, Joseph was enabled in vision to see clearly and distinctly the holy hill and its environs, and the particular spot upon the hillside where the plates were held in silent trust. Moroni resumed his teachings, saying that the hour had not yet come for the translation of the record, but Joseph must prepare his mind by prayer and thought for the exalted duties and blessings which awaited him; and he most solemnly warned the youth, on penalty of sure destruction, against showing the hidden treasures to anyone except by commandment of God. Before taking his leave, the angelic messenger rehearsed much of ancient prophecy relating to the restoration of all holiness, the second coming of our Savior and His dominion upon earth; he explained many scriptural utterances; and of the wicked and unbelieving blasphemies, he spoke in such a sorrowful yet terrible voice that these words seemed to still the beating of the listener's heart: "FOR BEHOLD, THE DAY COMETH THAT SHALL BURN AS AN OVEN; AND ALL THE PROUD, YEA AND ALL THAT DO WICKEDLY SHALL BURN AS STUBBLE!" Among many commands and promises, Moroni gave this assurance from the Lord to Joseph: "BEHOLD, I WILL REVEAL UNTO YOU THE PRIESTHOOD BY THE HAND OF ELIJAH THE PROPHET, BEFORE THE COMING OF THE GREAT AND DREADFUL DAY OF THE LORD." As the angel ceased to speak, all the light of the room gathered to his person. Above him all earthly things seemed moved away and a shining pillar was stretching heavenward. With a look of hope and blessing upon the youth, Moroni ascended; and when he disappeared, darkness again fell about the bedside. Powerful emotions crowded upon Joseph's mind as he recalled the things which had been revealed to him. And while he yet pondered, once more Moroni came and stood in a blazing glory and repeated solemnly the heavenly lessons to the listening youth, adding that great judgments were coming upon the earth, and that grievous desolations should be poured out during this present generation. Again Moroni ascended as before; and yet for the third time he returned to repeat the message of which he was the bearer. The solemn instructions were once more given, and with them a special warning concerning the plates of gold and the sacred stones. He told Joseph that by reason of the poverty of himself and family, Satan would try to tempt him to use them for the purpose of getting rich, and that if he had any other motive than the glory of God, they would be withheld. Many hours had passed in this communion, and when the heavenly ambassador disappeared for the third time, Joseph heard the birds of the air heralding the coming of the dawn. CHAPTER V. A MID-DAY VISITATION--JOSEPH CONFIDES IN HIS EARTHLY FATHER--CUMORAH AND THE SACRED BOX--NEW PROBATION IS FIXED--SUCCESSIVE VISITS AND MINISTRATIONS OF THE ANGEL--JOSEPH'S GROWTH IN GODLINESS. At his usual hour of arising, Joseph left his bed, and according to his custom went to labor in the field. The experiences of the night had swept all color from his face. His mind was filled with thoughts unutterable, and his attention was fixed beyond his earthly toil. His father observed that the boy seemed weak, and acted strangely, and told him to go home. Joseph started from the field towards the house, but on his way, in attempting to cross a fence, he sank helpless to the earth. He was recalled from a partial swoon by a voice which gently spoke his name. He looked up and saw the same glorious messenger standing above his head, clothed about with an effulgence which eclipsed the splendor of the noonday sun. Once more the angel told the truths of the night before, with their commands and warnings, and he instructed Joseph to return to his father, and impart to him that which he had learned of the purposes of God. He obeyed at once, and standing there in the harvest field, related to his father all that had passed. The inspiration of heaven rested upon the elder Joseph as he heard the lad's words; and when the account was finished, he said "My son, these things are of God; take heed that you proceed in all holiness to do His will." Having the consent and blessing of his earthly father, Joseph departed to visit the hill. And now, within a few hours of its utterance, was one of the angel's predictions fulfilled. During the journey of two or three miles beyond Manchester toward the hill which had been pointed out to him in vision, Joseph was made to feel within him the striving of two invisible powers. On the one hand, the evil one presented alluring prospects of worldly gain from the possession of the plates of gold--on the other, the better influence whispered that the record was sacred and must only be used for the glory of God and the fulfillment of His purposes. In this frame of mind he approached the spot which he had seen in vision. It was on the west side and near the top of a hill which stood higher than any other in that neighborhood. [1] He easily recognized the exact place which held the holy treasure; and upon reaching it, he saw the rounded top of a stone peeping from the ground, while all the edges were encased in the earth. He speedily moved the surface soil, and with the aid of a lever raised the stone, which proved to be the covering of a rock cavity or box. Into this box he looked, and found that it did indeed contain the promised plates of gold and the Urim and Thummim. Joseph could see that the box had been fashioned by cementing stones together to form the bottom and sides; while the rock which he had lifted away, beveled thin at the edges but thick and rounded at the center, had formed a close-fitting cover to the sacred receptacle. Within and across each end of the bottom of the box lay a stone; and upon these the plates and other treasures rested. Carried away for a moment by admiration and his eager desire to learn further, Joseph stretched forth his hands to remove the records, but instantly the messenger was by his side and stayed his touch. Moroni informed him that four years must elapse before he could be permitted to hold and examine the contents of the box; in the meantime he must prove faithful as he had proved in the past, and on each succeeding anniversary of that day, during the intervening years, he must appear at the spot to view the sacred records, renew his covenants and be instructed from the Lord. Many precious truths the angel now imparted to him: telling him that he, Moroni, while yet living, had hidden up the plates in the hill, four centuries after Christ, to await their coming forth in the destined hour of God's mercy to man; that he, Moroni, was the son of Mormon, a prophet of the ancient Nephites, who had once dwelt on this land; that to the Nephites this sacred hill was known as Cumorah, and to the Jaredites (who had still more anciently inhabited this continent), as Ramah; and much more did he impart to Joseph concerning the mysteries of the past, and the future purposes of Almighty God in the redemption of fallen mankind. Then the kingdom of Heaven, in all its majesty, and the dominion of the Prince of darkness, in all its terror, were brought to Joseph's vision, and Moroni said: "ALL THIS IS SHOWN, THE GOOD AND THE EVIL, THE HOLY AND THE IMPURE, THE GLORY OF GOD AND THE POWER OF DARKNESS, THAT YOU MAY KNOW HEREAFTER THE TWO POWERS, AND NEVER BE INFLUENCED OR OVERCOME BY THAT WICKED ONE." Joseph restored the cover to the box and replaced the earth; and when the Heavenly messenger had ended the counsel and disappeared, the youth again sought his home, marveling greatly at the goodness and infinite power of his Creator. Happily for the comfort of the chosen Prophet, at this hour he met help within the family circle. He imparted to his parents and the older children all that he had been empowered to reveal; and their understanding and faith were quickened to the acceptance of the truth. They learned to know of a surety that God had spoken and that Joseph must obey. On each recurrence of the twenty-second day of September during the next three years, Joseph visited the hill Cumorah. Each time he opened the box, viewed its precious contents, and then restored the hiding place to its former appearance. Each time, the messenger visited him on that consecrated spot; chastening him to patience, exacting anew a covenant of self-sacrificing fidelity to the trust, and extending the counsels and instructions pertaining to the re-establishment, at the proper hour, of the Church of Christ upon the earth. This continued communion wrought God's purpose with Joseph. It gave him a comprehension of the destiny of man, both earthly and eternal; unfolding to his view the progression of his race, from heaven through the probation of this world and back to the judgment seat of Omnipotence. It filled him with a burning zeal, and a higher wisdom than that taught in the schools began to expand his intellect; he was learning the sublime principle of just government; he was being fitted to become the instrument to re-establish the Church which should endure until the coming of Christ to reign therein in glory. Out of His all-compassing power, the Lord gave to this unlearned youth, from year to year, knowledge according to the hour of his need; and the bestowal of this heavenly wisdom was continued to Joseph through all the vicissitudes of the mortality which culminated in that awful day at Carthage. Footnotes 1. See NOTE 2., APPENDIX. CHAPTER VI. JOSEPH'S WILLING TOIL--FOUR YEARS OF WAITING--HE FINDS WORK IN PENNSYLVANIA--HIS MARRIAGE WITH EMMA HALE--THE PROBATION COMPLETED. When Joseph first stood upon the sacred hill Cumorah, he was in his eighteenth year. The time in which the human character most strongly assumes its shaping was to be with him the ensuing four years. Wondrous as had been the vision of the host of Heaven and the ranks of Lucifer; exalting as were the communications from the Lord; mighty as was to be the mission of translation; yet Joseph had day by day the humble labors of life to perform. Without a murmur he accepted his lot of toil, working with his hands to aid in the family maintenance, while his mind was busy with eternal truths. There is always a heroism in the honest, uncomplaining home-toil of youth: a necessary heroism, indeed, for without the early-formed habit of industry for man, the Almighty's purposes concerning mankind would fail. And that heroism is doubly beautiful in the life of Joseph, who knew already his destiny, divinely ordained. Left much to itself in the selfishness of earth, a weaker or an unsustained soul would have wasted its powers in vain dreamings or found its destruction in pride and self-glory. The sweat of the face, therefore, was at once a necessity and a salutation: a requisite for the family welfare and comfort; a protection from enervating dreams. No husbandman of all that neighborhood was more industrious than he; and, except for the hatred bred against him by false teachers and their followers, no one would have had a better reputation. As the younger sons of the family grew into vigor, the small farm and the home duties less exacted the diligence of Joseph; and when an opportunity came, in his twentieth year, for remunerative employment at a distance, he willingly accepted the offer. The engagement carried him to Susquehanna County, State of Pennsylvania, where the employer, Josiah Stoal, though dwelling in New York State, had some property upon which Joseph worked, while he boarded at the neighboring house of Mr. Isaac Hale. Stoal conceived the idea that there were signs of a silver deposit in his land, and he put his farming men to the work of mining. It was soon evident that he had become infatuated with the hope of achieving sudden and extraordinary wealth and was squandering his means in a pursuit which gave no promise of an adequate return. Joseph, who had become a favorite with Mr. Stoal because of industry and good judgment, remonstrated with him, and finally influenced him to withdraw from his sordid and fruitless project. Isaac Hale had a daughter, Emma, a good girl of high mind and devout feelings. This worthy young woman and Joseph formed a mutual attachment, and her father was requested to give his permission to their marriage. Mr. Hale opposed their desire for a time, as he was prosperous while Joseph's people had lost their property; and it was on the 18th day of January, 1827, the last year of waiting for the plates, before Joseph and Emma could accomplish their desired union. On that day they were married by one Squire Tarbill, at the residence of that gentleman, in South Bainbridge, in Chenango County, New York. Immediately after the marriage, Joseph left the employ of Mr. Stoal and journeyed with his wife to his parental home at Manchester, where during the succeeding summer, he worked to obtain means for his family and his mission. The time was near at hand for the great promise to be fulfilled and for his patience and faithfulness to be rewarded. As the hour approached for the delivery of the ancient record into his hands, Joseph prayed earnestly for humility and strength. He had not failed in any of his prescribed visits to Cumorah. Even when at work in Pennsylvania, he had obtained temporary release that he might journey to the hill and meet his Heavenly teacher. His wife, his parents and brethren were made participants in his hopes, and they added their faith to his, and gave their hearty support to his labor and preparation. The 21st day of September, 1827, completed the fourth year since Moroni first appeared at Joseph's bedside, and the occasion was deemed a fitting hour for prayer and thanksgiving. In that humble home God's chosen servant and his kindred offered their adoration to the beneficent Father. It was also a time for the review of the trying years since the call first came to Joseph. The family had remained in honest lowliness, unmoved by the assaults and ridicule of the world. Alvin, the eldest son of Joseph and Lucy, had died on the 19th of November, 1824, with a firm belief in the coming of the New Dispensation and with words of comfort and blessing for his brother Joseph upon his lips. The faithful Hyrum, like Joseph, was happily wed. And the younger children were nearly all at years of understanding. Quiet came with the darkness, and peace dwelt upon the house and by the pillows of this devoted family. The tranquility of the night was long remembered, for it was almost the last time they had on earth in unfearing and undisturbed enjoyment of each other's society. CHAPTER VII. FINAL VISIT TO CUMORAH--DELIVERY OF THE PLATES BY THE ANGEL MORONI-- SOLEMN CAUTION TO JOSEPH--ATTACKS BY ASSASSINS AND ROBBERS--POVERTY AND PERSECUTION--HELP FROM MARTIN HARRIS--REMOVAL TO PENNSYLVANIA. For the fifth time Joseph stood by the place of deposit of the stone box and its precious contents, which for fourteen centuries had remained concealed from human vision and undisturbed by mortal hand. It was the morning of the twenty-second day of September, in the year of our Lord one thousand eight hundred and twenty-seven. For the last time he removed the soil and lifted the stone cover, while he prayed that he might be as faithful to his trust as had been the inanimate hillside. The angel of the Lord was at his side and bade him stretch forth his hands and take from their long hiding place the Urim and Thummim and the record. Joseph touched them and his being was thrilled with a divine joy. He lifted them to the surface and examined their beauty. The Urim and Thummim was as the angel had described it--two precious stones set in an arch of silver which was fastened to an ancient breastplate of pure gold, curiously wrought. The breastplate was concave on one side and convex on the other, and seemed to have been made for a man of greater stature than is ordinary in modern days. Four golden bands were fastened to it, for the purpose of attaching it to the person of its wearer--two of the bands being for the shoulders, the others for the waist or hips. The plates, also of gold, were of uniform size; each was slightly less in thickness than a common sheet of tin and was about eight inches in width; and all were bound together by three rings, running through one edge of the plates. Thus secured, they formed a book about six inches in thickness. A part of the volume, about one-third, was sealed; the other leaves Joseph turned with his hand. They were covered on both sides with strange characters, small and beautifully engraved. Moroni instructed Joseph that he must not attempt to open that part of the book which was sealed, for the hour had not come wherein it was destined to be made known; but in God's accepted time he would bring that portion of the record to the knowledge of His children. Then the angel repeated all that he had formerly said in advice and blessing. Joseph was told that the Lord expected him to shield the record from profane touch and sight, even with his life, until his work of translation should be completed and the plates restored to the hands of Moroni; that all the former guardians had relinquished their trust and he alone would be held accountable for their safety; that efforts would be made to rob him of the holy writings, but if he proved faithful the Heavens would give their aid to his support and he would come off triumphant. And he was finally and solemnly warned that if he should betray his mission he must be cut off and destroyed. With a crowning promise to Joseph that he should not be left to grope in darkness, and that upon the conclusion of the labor of translation, the angel would visit him and again receive the plates, Moroni disappeared, and THE PROPHET OF THE LAST DISPENSATION stood alone upon Cumorah, clasping to his bosom the priceless trust. Joseph folded the golden record of past generations beneath his mantle and sped homeward. The words of Moroni had been prophetic; three different times in the brief journey to his house, the chosen minister of salvation was assailed by unknown men--emissaries of the evil one, who sought to strike him to the earth and rob him of his precious charge. Once they dealt him a terrific blow with a bludgeon, but he did not fall. He was a man of rare physical endowments, yet on this occasion his own strength and activity, without the help of the Lord, would not have delivered him or been sufficient to cast his assailants one by one prone in the dust with the irresistible force which he used against them. With the plates unharmed, but himself bruised, and panting from the contest, Joseph reached his home. After this important hour the powers of darkness arrayed all their subtle and murderous influences against him. Abominable falsehoods were cunningly circulated against him and his father's family, the purpose being to excite the rage of the populace against them. Constantly the Prophet's life was beset by assassins; the sacred record was sought by robbers. Each hour brought some new menace. Men, lurking by his pathway, discharged deadly weapons at his person; and mobs attacked him and invaded his home. Wherever the plates were supposed to be hidden, there were the despoilers breaking through bolts and walls. Open force failing, subtle stratagems were devised for the destruction of the Prophet's life and the abstraction of the plates. These numerous efforts all failed to accomplish the ends at which they were aimed. But they prevented Joseph from obtaining the safe leisure necessary for his labor of translation. Anxious to pursue his heaven-appointed work without the interruption of these continued attacks, he was led to the idea of removing from Manchester. Personal fear was not an element of his nature, and no selfish motive prompted his resolve; but in no other visible manner could his sacred instructions be fulfilled. The home of Emma's parents in Susquehanna County, Pennsylvania, was the place which he selected, and thither he determined to journey. Poverty seemed, however, to present an insurmountable barrier; but it was suddenly removed. Martin Harris, a prosperous and respected farmer of Wayne County, New York, and who was destined in the providence of God to afterwards fill an important part in connection with the divine record, was inspired to come to Joseph with a free offer of help. By the aid thus extended, the Prophet was able to take his departure to Manchester, carrying with him his wife and the sacred plates. As Joseph and Mary were warned to flee with the infant Jesus into Egypt to escape the destruction which Herod had planned, so the Prophet was led to seek another place of residence for the performance of his labor. But Satan was not idle. Twice while on the journey was the servant of God stopped by officers, who, under a pretended warrant of law, searched his wagon for the plates. But the angel of the Lord blinded the eyes of the wicked and they found not what they sought. It was in the month of December, 1827, when Joseph reached the house of Isaac Hale in Pennsylvania; and without delay he began his inspired work of translation by the aid of the seer stones. It may seem strange and unaccountable that such extraordinary efforts should be made to destroy this young man and to get possession of the plates with which he had been entrusted. But his whole life from this time forward until he sealed his testimony with his blood was filled with incidents of the most remarkable character. The words of the angel were that God had a work for Joseph to do, and that his name should be had for good and evil among all nations, kindreds and tongues; or that it should be both good and evil spoken of among all people; and they were fulfilled to the letter. No man of this generation was so passionately loved; no man was so cruelly hated. Satan knew that if the work of which God had chosen him to be the founder on the earth should prevail, his power and dominion should be overthrown. Against this Prophet, therefore, the profoundest depths of hell were stirred up. While he lived he was the target at which the most deadly shafts of Satan were directed. For the succeeding sixteen or seventeen years from the time of which we write his steps were beset by peril. Violence and murder lurked in his pathway. He was never free from menace. Through his life he enjoyed peace, but it was the peace that came from above and not that which arises from auspicious surroundings and undisturbed quiet. He was a happy man; but his happiness was never due to worldly favor or popularity. God had endowed him with a buoyancy of spirit and a strength of faith that the most deadly opposition and the most threatening difficulties could not repress; with a courage which, in the midst of brutal mobs howling for his blood, never faltered or was quenched. His was a stormy career; but he was amply qualified for it. As he himself said on one occasion: And as for perils which I am called to pass through, they seem but a small thing to me, as the envy and wrath of man have been my common lot all the days of my life, and for what cause it seems mysterious, unless I was ordained from before the foundation of the world for some good end, or bad, as you may choose to call it. Judge ye for yourselves. God knoweth all these things whether it be good or bad. But nevertheless, deep water is what I am wont to swim in. It has all become a second nature to me, and I feel like Paul, to glory in tribulation, for to this day has the God of my fathers delivered me out of them all, and will deliver me from henceforth; for behold, and lo, I shall triumph over all my enemies, for the Lord God hath spoken it. CHAPTER VII. JOSEPH COPIES AND TRANSLATES FROM THE PLATES--MARTIN HARRIS AGAIN COMES OPPORTUNELY--PROFESSOR ANTHON AND THE CHARACTERS--MARTIN'S LABOR AS A SCRIBE--HIS BROKEN TRUST--THE TRANSLATION LOST TO JOSEPH--THE PROPHET PUNISHED FOR WILFULNESS. Joseph's first labor with the plates was in obedience to the general command given to him through Moroni. The particular means by which the translation was to be effected and given to the world had not been made known; and this young, untaught, impoverished man was at that hour unable, within his own resources of education and purse, to arrange for the consummation of the work. He devoted every available moment, however, to his sacred task, constantly praying to the Almighty for aid; and yet the progress was slow. In every step which Joseph took as the chosen messenger of God, human struggle and sacrifice, to overcome perplexing difficulties and delays, seemed necessary. In this way more than any other was he taught a patient trust, and was sanctified for the exalted destiny which awaited him. Though he had been instructed by Moroni that Jehovah designed the record to be translated for the edification and blessing of the race, he did not experience the direct interposition of God in the accomplishment of the work--except only as the power of the Heavens was manifested through the Urim and Thummim. And much he marveled that the Lord should permit His holy purposes to depend upon weak and slow-moving man. But the Prophet lived to learn and to demonstrate that God commits His decrees to His earthly children for fulfilment; and though he may often work miracles in their behalf, yet are they required to give their best endeavor--even though weak and human--to the appointed deed; and out of their trials, their stumblings, their failures and their ultimate successes, will he bring the triumph of their devotion and His word. Joseph had leisure and safety, after establishing himself at the house of Isaac Hale, in Harmony, Susquehanna County, State of Pennsylvania, in the month of December, 1827, to examine the sacred history and treasure which had been committed to his ward. And he very soon began a somewhat desultory labor of copying the different styles of strange characters found upon the plates and translating some of them by the aid of the Urim and Thummim. He thus prepared a considerable number of characters on sheets; some of them being accompanied by translations and others being alone. It does not appear that he had any more definite object in this superficial work than to seek, half-blindly, to fulfill the command delivered by the lips of Moroni, the angel of the record. But the purpose, wisely ordained, was latter apparent. Joseph continued his efforts until some time in the month of February, 1828. Then the man, Martin Harris, who had once before befriended him, appeared at the Hale homestead. Martin Harris had been deeply affected by his former intercourse with Joseph; and he had come in the depth of winter from his home near Lake Ontario, to seek out the young Prophet and to learn more of his wondrous mission. Harris tarried a brief time with Joseph at the house of Isaac Hale; and then in this same month of February, 1828, with the Prophet's permission, he carried away some of the various copies and translations which Joseph, laboriously and patiently, had made. It was the purpose of Martin Harris to submit the characters to scientists and linguists; and possibly by their verdict to decide to establish or withdraw his half-yielded faith. In pursuance of this plan, he went to New York City, and there visited Charles Anthon, a professor of languages at Columbia College. Anthon examined first a sheet of characters accompanied by Joseph's translation; and declared that the characters were Ancient Egyptian and that the interpretation was correct--more complete and perfect than any other translation of that language which he had ever seen. He then looked at the other sheets, not accompanied by translations, and pronounced the characters to be genuine specimens of various ancient written languages. He wrote a certificate which embodied the foregoing assertions and presented it to Martin Harris. Afterward, Anthon made inquiry of Martin regarding the origin of the characters; and then for the first time the learned professor discovered what endorsement he had bestowed upon an unlearned youth who had received from the hands of an angel a golden record filled with these ancient writings. Anthon hastily demanded the certificate which he had given to Harris; implying in his request that he wished to give the paper a final examination or to add something to it. And as soon as the professor received it again into his hands, he destroyed it, saying: "There is no such thing in these days as ministering of angels." He asked that "the book which the young man had dug up" might be brought to him; and stated that out of his worldly learning he would translate the whole work. Harris replied that a considerable portion of the record was sealed and might not be opened to human gaze. Then Anthon contemptuously responded. "_I cannot read a sealed book_!" And thus was fulfilled the word of Isaiah who wrote twenty-six centuries ago: "AND THE VISION OF ALL IS BECOME UNTO YOU AS THE WORDS OF A BOOK THAT IS SEALED, WHICH MEN DELIVER TO ONE THAT IS LEARNED, SAYING, READ THIS, I PRAY THEE: AND HE SAITH, I CANNOT; FOR IT IS SEALED." When the conference with Professor Anthon was ended, Martin Harris carried his manuscripts to one Doctor Mitchell, who claimed a knowledge of some of the characters; and learning what Anthon had said concerning their genuineness, the learned doctor endorsed the statements of the other scholar. Harris returned to the Prophet's home, fully convinced. This man--generous, skeptical naturally, but honest--was seized upon by the spirit of the work. When he met Joseph he related the convincing occurrences of his visits to the learned men, and he proffered his services as a writer for the Prophet, in the great work of translation. The proposal was gladly accepted; and Martin proceeded to Palmyra to arrange for a long absence from home. It was the 12th day of April, 1828, when he returned to Harmony, prepared to serve as a scribe. From this time forward until the 14th day of June, 1828, Joseph dictated to Martin Harris from the plates of gold; as the characters thereon assumed through the Urim and Thummim the forms of equivalent modern words which were familiar to the understanding of the youthful Seer. Martin Harris was a critical man without superstition. Listening to the words dictated day by day, and becoming familiar with Joseph, he sought to make another test. One of Joseph's aids in searching out the truths of the record was a peculiar pebble or rock, which he called also a seer stone, and which was sometimes used by him in lieu of the Urim and Thummim. This stone had been discovered to himself and his brother Hyrum at the bottom of a well; and under divine guidance they had brought it forth for use in the work of translation. Martin determined to deprive the Prophet of this stone. He obtained a rock resembling a seer-stone in shape and color, and slily substituted it for the Prophet's real medium of translation. When next they were to begin their labor, Joseph was at first silent; and then he exclaimed: "Martin, what is the matter? All is dark." Harris with shame confessed what he had attempted. And when the Prophet demanded a reason for such conduct, Martin replied: "I did it to either prove the utterance or stop the mouths of fools who have said to me that you had learned these sentences which you dictate and that you were merely repeating them from memory." The work progressed through the two months from April until June; not steadily, for Martin was much called away. But at the expiration of that time, on the 14th day of June, 1828, Martin had written one hundred and sixteen pages foolscap of the translation. And at this hour came a test, bitter in its experiences and consequences to the Prophet of God. A woman wrought a betrayal of the confidence reposed in Martin Harris and a temporary destruction of Joseph's power. The wife of the scribe was desirous to see the writings dictated to her husband by Joseph: she importuned Martin until he, too, became anxious to have in his own possession the manuscript. Long before the 14th day of June, he began to solicit from the Prophet the privilege of taking the papers away that he might show them to curious and skeptical friends; and thereby be able to give convincing to doubting persons, of Joseph's divine mission. A simple denial was not sufficient, and he insisted that Jehovah should be asked to thus favor him. Once, twice, in answer to his demands, the Prophet inquired; and each time the reply was that Martin Harris ought not to be entrusted with the sacred manuscript. Even a third time Martin required that Joseph should solicit permission in his behalf; and on this occasion, which was near the 14th day of June, 1828, the word of the Lord came that Joseph, at his own peril, might allow Harris to take possession of the manuscript and exhibit it to a few other persons who were designated by the Prophet in his supplication. But because of Joseph's wearying applications to God, the Urim and Thummim and seer-stone were taken from him. Accordingly the precious manuscript was entrusted to the keeping of Martin Harris; and he bound himself by a solemn oath to show it only to his wife, his brother Preserved Harris, his father and mother, and Mrs. Cobb, his wife's sister. After entering into this sacred covenant, Martin Harris departed from Harmony, carrying with him the inspired writings. Then came about the punishment of Martin for his importunacy and of Joseph for his blindness. Wicked people, through the vanity and treachery of Martin's wife and his own weakness, gained sight of the precious manuscript and they contrived to steal it away from Harris, so that his eyes and the eyes of the Prophet never again beheld it. For his disobedient pertinacity in voicing to the Lord the request of Martin Harris, Joseph had been deprived of the Urim and Thummim and seer-stone; but this was not his only punishment. The pages of manuscript which contained the translation he had been inspired to make, and which thereby became the words of God, had been loaned to Martin Harris and been stolen; and now the plates themselves were taken from him by the angel of the record. The sorrow and humiliation which Joseph felt were beyond description. The Lord's rebukes for his conduct pierced him to the centre. He humbled himself in prayer and repentance; and so true was his humility that the Lord accepted it as expiation and the treasures were restored to his keeping. Martin Harris was also shamed and grieved; and he repented in anguish the violation of his trust. But, though a measure of confidence was restored to him, he was never again permitted to act as a scribe for the Prophet in the work of translation. While Joseph was mourning the loss of the manuscript, the Lord revealed to him many truths regarding the situation to which he had brought himself, and also warned him of the designs of wicked men who plotted to overthrow him and to put the name of God and His newly revealed record to shame in the land. A rebuke was given at this time in words which Joseph always remembered: Although a man may have many revelations, and have power to do many mighty works; yet, if he boasts in his own strength, and sets at naught the counsels of God, and follows after the dictates of his own will and carnal desires, he must fall and incur the vengeance of a just God upon him. While these momentous events were in progress, Joseph and his wife were called to mourn. In July, 1828, a son was born to their house, but the babe died after a brief time, leaving its mother at the door of dissolution. The needs of the little household now required that the Prophet should give a time to toil; and he went forth to labor humbly and uncomplainingly. While he was thus engaged, in the month of February, 1829, he received a comforting revelation from the Almighty: Now behold, a marvelous work is about to come forth among the children of men: * * * * * For behold the field is white already to harvest, and lo, he that thrusteth in his sickle with his might, the same layeth up in store that he perish not, but bringeth salvation to his soul. Joseph's desire to atone for his loss of the first manuscript impelled him to constant exertion. After his manual toil was ended each day, he contritely devoted his hours to the work of translation; and his young wife aided him by writing at his dictation. In this way some progress was made. But Emma was bowed with bodily suffering and with sorrow for her babe; and often the holy task languished, causing Joseph to pray earnestly to God for a writer who could give his whole time to the work. CHAPTER IX. OLIVER COWDERY IS SENT OF HEAVEN TO AID THE PROPHET--THE AARONIC PRIESTHOOD IS BROUGHT TO EARTH BY CHRIST'S FORERUNNER--FIRST BAPTISMS OF THIS DISPENSATION. Almost a year had passed from the day upon which Martin Harris began his service as a scribe for Joseph, when once more an earthly messenger of help appeared to the Prophet. It was at the hour of sunset on the Sabbath day, April 5th, 1829, when Oliver Cowdery came to the Prophet's door--in Harmony, Susquehanna County, state of Pennsylvania. This young man, Oliver Cowdery, a school teacher, had been carried in the autumn of the year 1828, in fulfillment of an engagement, to the town of Manchester, New York. Hearing there of the angelic visitations to the unlearned farm-lad, Joseph Smith, he was led to a deep and prayerful investigation of the subject. A powerful conviction that Joseph had been ministered to by heavenly beings, as he had testified, was wrought upon Oliver's mind, and he asked the Lord for direct guidance. His prayer was answered, and the Lord made plain to him that his would be the privilege and the duty to aid the young Prophet as a scribe or secretary. Situated as Oliver Cowdery was, he needed inspiration from the Almighty to enable him to decide to accept such a mission; for around and within the little village of Manchester at that dark hour surged the spirits of hatred, cruelty, falsehood and even murder, and no man from any selfish wish, would have cared to ally himself in acts or sympathetic words with the cause and the man condemned by all the power of the pulpit. As soon as he could gain honorable release from his school duties, Oliver journeyed to Pennsylvania and presented himself to Joseph as one who had a wish to serve God and aid His chosen servant. This was the first conversion by the testimony of the Spirit of one who had not seen the Prophet. The Church speaks for itself of the hundreds of thousands of honest souls who have had the testimony of the Holy Ghost since that hour. Joseph accepted Oliver as the embodied answer to his prayer for help; and on Tuesday, the 7th day of April, 1829--two days after they had first beheld each other in the flesh--the Prophet began dictating to Oliver in continuance of the work of translation. While they labored the revelations of God came to them in guidance of their daily work, in support of their hopes and in the enlargement of their understandings concerning the principles of salvation. As they progressed, they encountered a passage of the revealed record which spoke of baptism for the remission of sins. Deeply imbued with the sense of their great responsibility, Joseph and Oliver felt as if a personal message had come to them, requiring their compliance with some sacred observance. They talked together long and earnestly upon the subject; and one day in the month of May, 1829, they went into the woods together and knelt before the Lord. They asked Him for light concerning the matter of baptism for the remission of sins. While kneeling with uncovered heads and lifting up their voices in supplication, a messenger of Heaven, clothed in dazzling glory, descended before their eyes. As in the other visitations which had come to the Prophet alone, this personage was also surrounded by a supernal light. He stated to them that he was John, known as John the Baptist at the time of Christ; and that he had come to minister to them, being under the direction of Peter, James and John, the apostles who still held the keys of the priesthood after the order of Melchisedec. He laid his hands upon their heads and said: Upon you my fellow servants, in the name of Messiah, I confer the priesthood of Aaron, which holds the keys of the ministering of angels and of the gospel of repentance and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness. Then this heavenly personage, concerning whom the Savior Himself had said: "Among those that are born of women, there is not a greater prophet than John the Baptist," and whose unique and glorious privilege it had been while in mortality to administer the ordinance of baptism to the Son of God, instructed them in the duties of the Aaronic priesthood to which they had just been ordained. He said to Joseph and Oliver that the Aaronic priesthood did not possess the authority to bestow the gift of the Holy Ghost by the laying on of hands, but that such power belonged to the priesthood of Melchisedec, which in due time would be conferred upon them. John then commanded them that they should go forth unto the water: and by the authority which he had transmitted to them they should each baptize the other--Joseph to immerse Oliver first, and then Oliver to perform the same office for Joseph; and that each should, following baptism, re-ordain the other to the priesthood after the order of Aaron. Later, they would receive the Melchisedec priesthood and be ordained as elders; Joseph to be first and Oliver second. When John left them and ascended in his encircling pillar of light, they went straightway to perform the command which they had received. Joseph led Oliver down into the water, and, by authority which he had received, the Prophet immersed his companion for the remission of sin. As soon as this was done, Oliver immersed Joseph in the same manner and by the same authority. They came up together out of the water; and ordained each other to the Aaronic priesthood. No sooner had they fulfilled the requirements left with them by John than they felt the power of holiness resting upon them. Each one of them had instantly the gift of mighty prophecy. Joseph saw and foretold the establishment of a Church founded upon the rock of righteousness; having the everlasting Gospel; proclaiming the truth to all the nations of the earth; fulfilling the destiny designed by God in the redemption of humanity from darkness and misery. Oliver, too, prophesied of many glorious things, both for his own comfort and that of Joseph. Thus filled with sublime delight, entertaining more hope and courage than ever before, they returned to their labor of translation. If anything had been wanting to banish every worldly thought from their minds and to fill them with a zealous desire to hasten the work, the promise of John supplied that requirement. Having so far been permitted to partake of the blessings and ordinances enjoyed by the chosen servants of Christ in another age; and having a promise that through faithfulness they should enjoy other gifts of this holy nature, nothing could restrain their ardor. The bitter experience which Joseph had endured, through communicating so freely the glorious manifestations which he had received, taught him caution. When he received his first communications from heaven, he had supposed that he could relate what had occurred and the tidings would be gladly received; but he soon learned, as so many of those who have since espoused the truth have also learned, that the words of caution given by the Lord Jesus to His disciples, concerning giving that which is holy unto the dogs and casting their pearls before swine, were as applicable to these times as they were when He gave them. There was a class of persons who would trample such precious things under their feet and would turn again and rend those who presented the truth to them. Except, therefore, in things of this sacred character which he was commanded of the Lord to make known, he kept them to himself. So he and Oliver hid within their breasts the fact of John's visitation and their baptism, and the joy arising therefrom. Yet, notwithstanding their caution, every step taken by the Prophet in fulfillment of God's purposes in this dispensation, however quietly he had acted, had been followed quickly by a new outburst of persecution. The dawn of a new era was visible, and the evil one must exert every power he possessed to becloud the minds of men. The hatred of the people dwelling in the vicinity of Harmony was kindled, unaccountably even to themselves, against the two young men. A mob spirit reigned in the neighborhood; and a murderous attack upon Joseph and Oliver was only prevented by the influence of Isaac Hale and his family, who gave sympathy and help at this hour to the Prophet. Joseph and Oliver, in the midst of their labors, did not fail to pray for that help and guidance which they needed. From the record itself they gathered a large store of religious truths; and their minds being opened to comprehend the principles of salvation, they also searched the other scriptures, the Old and New Testaments, with great profit to themselves. As a result, much blessing came to them through their devotion and industry. Joseph's concentration upon the work entrusted to him had such effect upon members of the Hale family, that they united in giving to him the assurance that he should be protected from the mob; and that he should be saved from all unlawful persecution, so far as their influence and strength could avail to defend him. The also extended to Oliver a promise to similarly protect him so long as he remained to assist Joseph. After a little time, the spirit led the Prophet to impart to his friends and acquaintances some of the information which he had gained. Though at this time he was far from possessing the comprehension of the truth which he afterwards had, he was still rich in knowledge and blessings, compared with the people who surrounded him, and who were enthralled by the ignorance and intolerance which had been growing through all the ages since the ruin of the early church. CHAPTER X. THE PROPHET'S BROTHER SAMUEL BAPTIZED BY OLIVER--RENEWED DANGER TO THE WORK--HELP FROM FAYETTE--MIRACULOUS INTERPOSITION TO AID DAVID WHITMER--HYRUM SMITH AND OTHERS BELIEVE AND ARE BAPTIZED. While thus busily engaged, Samuel H. Smith, a brother of Joseph, came down from Manchester to Harmony. Joseph proclaimed to him the truth, so far as it had been revealed; presented to his view the translation of the Book of Mormon, so far as it had been completed; and then besought him to gain by prayer to Almighty God, a knowledge for himself concerning the divine origin of that which he had heard and seen. Samuel, a man of integrity and singleness and fixity of purpose, was not easily convinced. Finally, however, he consented to ask for light from Heaven. For this purpose he retired to the woods and humbled himself in supplication before the Lord. A convincing answer came to his prayer, and he hastened to Joseph with his tidings of joy. At the request of the Prophet, Oliver Cowdery administered to Samuel in the ordinance of baptism for the remission of his sins, and later he was confirmed. The same signs followed in this case; and Samuel was filled with the spirit of prophecy and praise. He uttered many sublime truths of which his mind up to that moment had never conceived. Desiring that his kindred might be made partakers of his joy, he journeyed quickly back to Manchester to give to the family the news of Joseph's extended calling. Hyrum Smith came to Harmony immediately afterward to inquire of Joseph concerning these wondrous things. The young Prophet declared to his elder brother that an angel from Heaven had restored to earth the power to baptize for the remission of human sin; and that himself and Oliver had been made the recipients of this authority. Hyrum Smith was a noble man, filled with earnest desire for truth and holiness. He asked Joseph to obtain further light, and at his request the Prophet solicited a direct revelation from the Lord, on Hyrum's behalf. The desire was answered in a revelation given to Hyrum, through the Prophet. In that revelation, these words occur: Hyrum, my son, seek the Kingdom of God, and all things shall be added according to that which is just. Build upon my rock, which is my Gospel. Deny not the Spirit of Revelation nor the Spirit of Prophecy; for woe unto him that denieth these things. Hyrum believed and awaited the proper hour for baptism. While the light of truth was thus breaking upon the world, all the powers of hell allied themselves against it, with the determination that it should be extinguished. Mobs increased in strength and hatred. Added to this constant menace, Joseph once more found himself almost destitute of means. He would soon have been compelled to relinquish the glorious work of translation to engage again in manual toil for the sustenance of his family and to provide maintenance for himself and Oliver, had not Providence again raised up a friend to come to his aid. In this eventful month of May, 1829, a man named Joseph Knight appeared at Harmony and sought out the Prophet. Mr. Knight had heard of Joseph's work and desired to contribute out of his means to the progress of the cause. He brought food and such other comforts as would enable the Prophet to continue his work of translation without being interrupted. Not only upon this occasion, but more than once subsequently, Joseph Knight journeyed from his home in Broome County, New York, a distance of thirty miles, to bring supplies to the Prophet's house. Also in this month of May, Joseph received a revelation from God instructing him that the manuscript lost by Martin Harris had fallen into the hands of wicked men, who had made alterations with intent to bring shame and confusion upon Joseph, and distrust upon the word of the Lord; that the portion which was thus lost and changed was only a translation of an abridgment of certain records; and that, instead of translating once more this part of the work, Joseph should translate the record of the original plates from which the abridgment had been made--thus giving a more complete presentation of that portion of the history and thus preventing the wicked from bringing forth their forgery and casting discredit upon the Prophet by its means. But the persecution did not cease, and the mobs seemed to be gathering their forces with some definite determination. At the opening of the month of June, 1829, immediate danger threatened the Prophet and his charge. But at this time a young man, calling himself David Whitmer, presented himself at the residence of Joseph and announced that he came with a message from his father, Peter Whitmer, of Fayette, Seneca County, New York. The message was an invitation from the elder Whitmer to Joseph, requesting him to remove with his work and his assistant to Fayette and there enjoy the hospitality of the Whitmers and the protection which they would be able to afford him, until his labor could be completed. The young man David also related to Joseph a marvelous interposition which had enabled him to deliver his message so early. When David first felt an impression that he ought to journey to Harmony in search of Joseph, he questioned the wisdom of such a course; because his farm-work was in such a condition that much loss must ensue, he feared, if he departed at a time apparently so inopportune. He was pondering his doubts upon the subject, when he was instructed by the whispering of the Spirit that his duty required him to go down to Harmony as soon as his field labor should reach a certain state. He toiled during the ensuing day to harrow in the wheat of a large field; and at night he found that he had done more in a few hours than he could usually accomplish in two or three days. The next morning he went out to spread plaster, according to the custom of that region, upon another field. When he reached the spot where he had formerly deposited large heaps of the plaster, he found that it had been carried upon the field and spread just as he would have laid it by his own hand. He marveled much. His sister dwelt near the place and he asked her who had done the work. She answered him that three strangers had appeared at the field the day previous and had scattered the plaster with wonderful skill and speed. She and her children had viewed with amazement the progress made by the men; but she had said nothing to them as they were strangers, and she presumed that David had employed them to help him through his rush of work. Both Peter Whitmer and his son regarded these events as miraculous interpositions to aid David to hasten down into Pennsylvania. The young man therefore departed with his horses and wagon the next morning and journeyed to Harmony, a distance, as traveled, of one hundred and fifty miles, in two days. This aid came providentially; and Joseph, after receiving instruction in answer to prayer, accepted the invitation. When the Prophet was prepared to depart from Harmony, he asked the Lord to direct the manner in which the plates should be carried to Fayette. He was told in response that the angel would receive the treasures; and after the arrival of Joseph at the home of Peter Whitmer in Fayette, would again deliver them into his hands. Thus relieved, Joseph went serenely forth; and in a few days he was safe in Fayette. In the garden adjoining the Whitmer residence, the Prophet was visited by the angel and once more was placed in possession of the record. The family of Peter Whitmer, and some other persons in the neighborhood, were very earnest inquirers after truth. The supernatural instruction and aid which David had received to go down into Pennsylvania and offer his father's house as a refuge to Joseph, amazed all who heard of the occurrence. Therefore Joseph found many people at Fayette anxious to receive him. Peter Whitmer and all the members of his household accorded to Joseph and also to Oliver every help and comfort within their bestowal; and thus, without further anxiety as to their maintenance or safety, they were enabled to progress with the translation of the sacred history. While they were not laboring upon this work, they were praying and teaching among the people. Thus the Prophet and his assistant Oliver wrought much good. Several honest, God-fearing souls became convinced that Joseph Smith was entrusted with a divine mission. And in this month of June, 1829, three persons were baptized in Seneca Lake, after the pattern and under the authority received from John, the forerunner of our Savior. Hyrum Smith and David Whitmer received this ordinance under the hand of the Prophet himself, and John Whitmer, a brother of David, was baptized by Oliver Cowdery. The work of translation went on rapidly. When Oliver's hand would grow weary after some hours of writing, either John or David Whitmer would take his place and continue at the Prophet's dictation. CHAPTER XI. ELEVEN CHOSEN WITNESSES VIEW THE PLATES--THEIR UNIMPEACHABLE TESTIMONY--RESTORATION OF THE MELCHISEDEC PRIESTHOOD BY DISCIPLES OF OUR LORD--THE APOSTLESHIP CONFERRED--OTHER BAPTISMS--THE TRANSLATION COMPLETED. After establishing himself at the house of David Whitmer, and early in the month of June while engaged in translating, Joseph was instructed that three special witnesses should be blessed of God with a revelation of the truth of the Book and should be permitted to examine the plates. This was, also, in fulfillment of predictions published in the Book of Mormon. When this promise became known to Oliver Cowdery and David Whitmer, they begged that they might be numbered among the three witnesses. While they were still making their petitions for this favor, Martin Harris came to Fayette. Impelled by repentance and a desire to gain forgiveness, he had followed Joseph. Martin humbled himself in prayer to God and solicited the entreaties of Joseph in his behalf. Joseph joined with Martin in praying to Heaven that his humility and contrition might be accepted and that he might be received again into favor. The Lord answered Joseph that if Martin continued faithful and humble, and refused to be led away again by evil counsels or the vanity of the world, his sins would be forgiven. Then Martin, learning that witnesses were to be chosen to behold the plates of gold, bearing the engraved record, and to give testimony to all the world concerning this work of God, most penitently and anxiously solicited that he might be one of the witnesses with Oliver Cowdery and David Whitmer. Much supplication was offered by these three men; and Joseph prayed to the Lord on their behalf. Soon the Prophet received a reply that through prayer and humility, Oliver and David and Martin should witness this manifestation of the power of God; that they should view the plates of gold upon which were written the sacred records; that they should see the Urim and Thummim--the breast-plate of gold, and also the seer-stones which were given to the brother of Jared upon the mount, when he talked with the Lord face to face; and that they should be permitted to behold the sword of Laban, which Nephi carried away from Jerusalem. After this promise was given in a revelation through the Prophet, he and his three fellow-servants, Oliver Cowdery, David Whitmer and Martin Harris, withdrew into a retired spot in the woods, and there bowed themselves in humble prayer. Joseph first offered a supplication to the Lord and he was followed by the others in succession; all asking that the witnesses might be purified and forgiven before Heaven and be permitted to view the plates and the other treasures. At first they received no manifestation of Divine favor; and they contritely and fervently repeated their solicitations. Still there came no answer. Martin Harris then arose and confessed that his presence was the cause of their failure. He said that he realized, through the whispering of the Spirit, that his presence was objectionable because of the sins he had formerly committed, and that the Lord designed this as a rebuke to him and an admonition that he must continue to humble himself before Heaven. He proposed that he should withdraw to a little distance, beyond the sight of his companions, and engage in silent prayer; while they should continue their joint supplications for the favor of God. After Martin was gone, the others knelt down again and engaged once more in prayer. While they were beseeching the Heavens, a light of exceeding brightness changed the shadowed air above their heads into wondrous brilliancy, and soon descended around about them. Within a pillar of radiance stood the angel holding the treasures in his hands. He turned over the leaves of the unsealed portion of the record one by one, and displayed to the gaze of Oliver and David the golden plates. So bright was the light that they could plainly discern the engraved characters. The angel also showed to them the other promised treasures. While the light was still about them, the voice of Heaven declared to them the divinity of the work of which they were the witnesses. And after they had been admonished to be forever faithful to the testimony bestowed upon them, the vision withdrew. Joseph left Oliver and David engaged in thanksgiving to God for His infinite mercy, while he hastened away to find Martin Harris. At a little distance, still within the wood, Joseph discovered Martin praying hopelessly. He had not been able to obtain an answer to his supplication, and he earnestly entreated Joseph to join with him in his appeal to the Lord. Meekly they prayed to God; and at length came an answer in the renewal of the vision. Once more the holy personage descended in dazzling brightness and exhibited to Martin the plates and the other treasures as they had been shown to Oliver and David. And again the voice of Heaven gave testimony and admonition. So great was the glory of the vision that Martin Harris had not strength to long sustain his ecstasy; and he fell upon his face, crying, "It is enough! Mine eyes have beheld of the glories of God!" All the witnesses then returned with the Prophet to the house of Peter Whitmer. Later they gave to the world the testimony which has since gone forth with the Book of Mormon: declaring to all nations, kindreds, tongues and people that through the grace of God the Eternal Father and His Son Jesus Christ, they had seen the plates containing the holy record; that an angel of God came down from Heaven and laid before their eyes the plates; that they beheld the engraving thereon; and that the voice of God had declared unto them for a surety that the holy record was true and had been faithfully translated; and to this testimony they added the solemn words: "We know that if we are faithful in Christ, we shall rid our garments of the blood of all men and be found spotless before the Judgment Seat of Christ, and shall dwell eternally with Him in the Heavens." The great happiness which the three witnesses experienced in thus being permitted to view the sacred treasure, and the great desire they evinced from this hour to aid the work of the Lord, made Joseph anxious that others who were worthy might, in part at least, participate in that blessing. He therefore obtained permission from the Lord, to show the plates of gold to eight other faithful persons: Christian Whitmer, Jacob Whitmer, Peter Whitmer, Jr., John Whitmer, Hiram Page, Joseph Smith, Sen., Hyrum Smith and Samuel H. Smith. And these men also gave to the world a testimony which has linked their names forever with the Book of Mormon and the cause of Christ. They saw, and testified to seeing, the plates of gold and the engravings of curious workmanship upon them. And they closed their simple declaration with these words: "And we give our names unto the world to witness unto the world that which we have seen; and we lie not, God bearing witness of it." At length the translation was completed, and Joseph and his friends arranged to have the book printed. A contract was made with Egbert B. Grandin, of Palmyra, Wayne County, New York. And soon this sublime work, which details the history of the peoples who anciently inhabited the continents of North and South America; which describes the dealings of God with the nations of the past upon these lands; and which recounts the ministrations of Christ in this part of His vineyard after His crucifixion at Jerusalem, was opened to the gaze of the world. It is a marvelous book and a wonder. Its pages portray the history of powerful nations which flourished for hundreds and even thousands of years; and yet, despite the brevity of the work, this history is more complete and graphic than any that was ever penned by the unaided hand of man. The book also contains a record of a sublime system of religion and religious government, as perfect as any enjoyed by man upon this earth. After the work of translation was ended, Joseph recommitted his charge to the care of the Angel of the record; and Moroni received it back into his keeping, to bring forth the yet unsealed portions of it only when God shall so decree. Joseph, and Oliver under the Prophet's direction, labored assiduously to spread the truth among the people. And, though the powers of evil were often manifested against them, they still were blessed with much success. They had not waited for the completion of the work of translation in order to engage in preaching. They felt that the command was already definite, and that the need of the world was urgent. As they became more acquainted with the glorious truths which had been opened to their minds through the bestowal of the Aaronic Priesthood upon them, they became eager to obtain a better understanding of the work of God and to enjoy further blessings and gifts in accordance with the promise made to them. Some time in the month of June, 1829, Peter, James and John, the ancient disciples of our Lord and Savior, and who, under Him, held the keys of that dispensation, appeared in glory to Joseph and conferred upon him the apostleship to which they themselves had been ordained by the Lord Jesus while in mortality. Then these holy personages ordained Oliver to the same Priesthood. After they had departed, Joseph re-ordained Oliver, and also accepted a re-ordination himself at Oliver's hands. Thus was the Melchisedek Priesthood in purity and power again received on earth. The gift of the Holy Ghost was sealed upon the heads of the Prophet and his fellow-servant, and they enjoyed its fullness of blessing. A momentous revelation soon followed from the Lord; directed not only to Joseph, but to Oliver Cowdery and David Whitmer, making known the calling of the apostles of the last dispensation and bestowing instructions concerning the building up of the Church of Christ, according to the fullness of the gospel. So passed some months of blessing and industry. Truth was constantly developed by study and reflection upon God's goodness and the mysteries of His kingdom through the aid of revelation from Him. Much time was also given to inquiring acquaintances and strangers who came to seek for light. Whenever any person, being convinced of the truth of the mission to which Joseph Smith had been called, solicited baptism at the hands of the apostles, if Joseph became convinced of the sincerity and worthiness of the applicant, the ordinance was administered in faith and power. It never failed to produce its promised result. Emma, the wife of the Prophet, had remained in Pennsylvania. After the manuscript translation had been placed in the printer's hands, Joseph found time to visit his wife. As fast as the truth was made known to him through revelation, he communicated it unto her; he desired that she might partake with him of the gifts which Heaven was bestowing. He paid two or three visits to Harmony during the autumn of 1829, and the succeeding winter; while Oliver, under Joseph's direction, gave close attention to the printing and publishing of the Book of Mormon. Early in the spring of 1830, the work was completed and the first edition of the book was given to the world. And at this time the hour was come for the establishment, after the order revealed by God, of the Church of Christ once more upon the earth. CHAPTER XII. ORGANIZATION OF THE CHURCH AT FAYETTE--REVIEW OF THE PROPHET'S LABORS-- HIS UNPRETENTIOUS CHARACTER--THE COURAGE WHICH ANIMATED HIM WAS SHARED BY HIS ASSOCIATES--THE WITNESSES AND EARLY MEMBERS OF THE CHURCH. The Church of Jesus Christ of Latter-day Saints was organized on the 6th day of April, in the year of our Lord one thousand eight hundred and thirty, in Fayette, Seneca County, in the state of New York. Six persons were the original members: Joseph Smith the Prophet, Oliver Cowdery, Hyrum Smith, Peter Whitmer, Jun., Samuel H. Smith, and David Whitmer. Each of the men had already been baptized by direct authority from Heaven. The organization was made on the day and after the pattern dictated by God in a revelation given to Joseph Smith. The Church was called after the name of Jesus Christ; because He so ordered. Jesus accepted the Church, declared it to be His own, and empowered it to minister on earth in His name. The sacrament, under inspiration from Jesus Christ, was administered to all who had thus taken upon them His name. This was a day of great joy to Joseph--a joy which was shared by those who became thus united with him in a holy work. It is also a day now reverenced by hundreds of thousands of the human family; a day to be held in sacred veneration throughout all the time to elapse until the Messiah Himself shall come in glory to accept the Kingdom from the hands of His authorized servants, and to give reward for all the woes and the persecutions which men have heaped upon His chosen ones. Joseph was at this time twenty-four years of age. A period of ten years had passed since the hour in which the Father and Son had first appeared in answer to his prayer. During the most of this time he had been in close communication with the Heavens, and the organization of the Church was but the accomplishment of a definite purpose of the Almighty. Joseph had been led along, himself not knowing in complete fullness to what great result his life and labors were tending. He had only known to do the will of Heaven as expressed to him, and to patiently await the future. Doubtless at this hour of the organization he looked back with thanks and marvel at all which God had given for the benefit of His children. From out of the false religions of the earth the Lord had lifted this His servant, and had trained him from boyhood in the way most pleasing to Him. In the very manner of the restoration of the gospel, Joseph learned that God requires even His elect to defer to the order and authority instituted by Christ. The power by which Joseph Smith was baptized was the same power by which every man must be baptized who has a membership in the Church of Christ. That power had been taken from the earth, leaving the human family without the authority to administer the ordinances of the gospel during many centuries. No earthly being could restore it, and none could use it until John the Baptist conferred it in its fullness upon Joseph and also upon his fellow servant, Oliver. There is something significant in the fact that the authority to baptize was bestowed upon Joseph and Oliver by the same personage who had stood in the waters of the Jordan about 1800 years before, to immerse in that stream the earthly tabernacle of God's Only Begotten. As Joseph had not been permitted to officiate in baptism, or to confer the Aaronic Priesthood, until John had visited him and transmitted that authority from Heaven, so after even this blessing had become his own, he was unable to seal the gift of the Holy Ghost, or to ordain an Elder, until after Peter, James and John had endowed him with the Priesthood after the holy order of Melchisedek. And even after both these holy orders of Priesthood were given to him, and he had ordained Oliver unto them; even after he had beheld in vision the establishment of the work of righteousness, he knew not how nor when the organization of the Church should be accomplished. It was necessary that God should define the mode and the principle of organization and should direct each step to be taken in this establishment of His kingdom; and it was not until He did this that Joseph knew in what manner to obtain the restoration of the power which belongs to the body of the Saints in Christ. Joseph proceeded carefully, and exactly according to the instruction of the Almighty, and he laid the foundation of a work which will endure as long as earth shall last. The people who thus became associated with Joseph were generally his seniors, but there was no hesitation on their part in yielding him the respect due to the representative of Christ on earth, and they united in giving him a devotion which supported and blessed him from hour to hour. Joseph was no longer an uncouth village lad, for the exalted course of his life during the years in which he had walked under God's guidance had elevated him intellectually until he was already the peer of any man. No doubt at this hour he was lacking, as he had been in his earlier youth, in the technical teachings of the schools; but he had a deeper knowledge and a finer judgment than any possessed by the most favored of all the students of the colleges. As a boy he may have been no more potent in swaying the feelings and judgment of those with whom he came in contact than were his fellow youths; but as a man of God, clothed upon with the Priesthood, filled with zeal, noble in carriage, majestic in deportment, no person could view him without bestowing veneration. Such is the testimony of all who knew him at this time. It is true that he had not yet received that broad culture, he had not penetrated to the depths of theology, astronomy, and all the higher sciences which govern the kingdom of Christ, and unto which the Spirit of God eventually led him; but from his almost transparent face there shone a light of such beauty and power, and from his lips there came such words of divine promise to mankind, that his associates accorded to him a greater respect than could have been elicited by the most learned minister of earthly churches, or the most powerful ruler of earthly kingdoms. The men who were thus associated with him, and who thus freely tendered him, as the vicegerent of God on earth, the highest devotion of their souls, were not naturally enthusiasts in the matter of religion; nor were they men who could be deceived. They were of Puritan ancestry and demanded the conviction of their reason before yielding their faith. That reason once convinced, they were men of such exalted courage that they dared the ridicule of the pulpit and the anger of mobs, to voice their convictions and to yield their adherence to the gospel. The witnesses to the Book of Mormon, and the men who supported Joseph in his fulfillment of the divine command to organize the Church of Christ in these last days, have left no room for a doubt of their sincerity. Conservative in character, thrifty in habits, they were not of a class who would venture from any slight motive to excite the hatred of a world which they knew would deem itself outraged by their avowal. Each one of them knew enough of the early experiences of Joseph to feel certain that he, too, would become the object of clerical ridicule and the vindictive persecution of the masses, incited by jealous religious leaders. At every step since Joseph's encounter with the intolerant spirit of the community in which he lived, he had been obliged to call upon the Lord to aid him with more than mortal courage, to meet and withstand the cruel assaults of his enemies. In thus joining him, the witnesses and early members of the Church provoked the hostility already raging against him, and they were obliged to seek the same source for the same reinforcement of their natural strength, moral and physical. In this inception of the work its character was defined to a marvelous degree. Joseph himself, and much less his companions, may not have fully understood the divine simplicity and sublime comprehensiveness of the organization of the Church of the Lamb of God which he was commanded to effect upon that memorable day; but their minds were enlightened by the Spirit of God, and by the gift of prophecy they were inspired to foretell the grandeur of the results that would be accomplished through this organization. Standing at this distance of time from that day, the observer can clearly see how beautifully adapted it is for the purposes for which it is designed. Suitable in the beginning for the government of a Church of six members, and for branches of the Church composed of any number of members, experience has demonstrated that it is capable of furnishing heavenly government for the entire race of man. Coming from Deity, it possesses divine perfection and admits of magnificent and infinite expansion. No officers necessary for the correct government of the Church and for the growth and full development of its members were omitted, and their spheres of operation and labor were so well defined that, while they retain the Spirit of the Lord, there can be no conflict or even friction between them. Fully recognizing the free agency of man, the Lord designed that the officers should derive their power to control, and the system its wonderful elasticity and strength, from the cheerfully-yielded obedience of its members. In this way the requisite authority to govern, the power to enforce and maintain order, and complete personal freedom are harmoniously blended in the organization of the Church as revealed to the Prophet Joseph. The gospel, as revealed in part and promised in full to him at that early day, was a pure and simple gift to all men upon the face of the earth who would make themselves worthy. It neither contemplated unrighteous espionage of thought and personal action, nor unholy servitude or worship of man by man. The barbarity of power, which characterized the apostate churches which swayed the world of Christendom for so many long centuries, did not exist in this divine plan for the salvation of the human race. Such gloomy tenets as infantile damnation or accountability, and the consigning of the soul to a place of eternal misery and torment from which there could be no deliverance and to which there could be no alleviation, embodied in the systems of religion which were taught and vouched for by their teachers as divine, were absent from this simple gospel. At the time of the organization of His Church, God made known His gospel in all the simplicity and fullness of truth, sublime and symmetrical as taught by the Redeemer, not as it had been perverted for ages. All the dark and cruel mysteries which had enshrouded so-called religion were swept away. Joseph had learned by most glorious and satisfactory experience that it was possible for man to approach and know God for himself. He taught his fellows that this is the true foundation of the gospel of salvation; that it is every human being's privilege to lift his eyes to God, to obtain revelation and every good gift from Him through obedience to His laws. Who can measure the great blossoming of human character which has already appeared, and the rich fruitage which the coming generations will yet yield through the enforcement of this grand truth? One of the accusations brought against the Savior, and for which His enemies sought to stone Him, was that He, being a man, made Himself equal with God. To a generation such as they, from whom God was so far removed that all communication between them had ceased, such a relationship between man and the great Creator, as the Lord Jesus taught as existing, was offensive and blasphemous. It was this elevating and ennobling truth that the Prophet Joseph taught to the world. He taught a gospel of man's worship to God, and not man's servitude to his fellow. One of its grand principles is that each soul must be accountable to its Creator for its deeds; and no person who has not reached the years of individual accountability is condemned for the non-performance of ceremonies or ordinances which he can neither understand nor attend to. Infants are all saved in Christ; and need no penance, no baptism, no church membership. But a man who has heard the word of God is personally responsible for his own life and must bear the consequences of its rejection in his own person. The full recognition of God's authority as bestowed by Him and man's equality with his fellow-man constitute the vitality of the Kingdom of God. But Satan prompts man to establish creeds of man-worship, in which priestcraft, as opposed to priesthood, prevails. He appeals to the avarice and ambition of men and divides society into classes, making worldly learning, the possession of wealth, and the "accident of birth," the distinctions which command respect and honor. The theology of the churches, which flourished in the region where Joseph dwelt from boyhood to maturity, flowed from the muddy stream. But he was not influenced by it. Through the revelations of Jesus, the theology which he was inspired to teach was utterly unlike any system taught by man. Instead of being lifted up by the favor which had been shown to him, Joseph was made to feel his own weaknesses. Chosen to be a prophet and the leader of God's people, he was conscious that he was only human, subject to human temptations and human frailties. Having the honesty and courage inspired by the Spirit of the Lord, he dared to confess this openly; and, under the same inspiration, acknowledge his transgression and make his contrition known. He was not above any law which applied to his fellow-man. Of his responsibility to God and his brethren of the Church, he was required by the law revealed through himself to the Church, to give as strict an account as any other member. They who participated with him in authority owed it not to him as an individual, but to the eternal power to which they were alike responsible. The grandeur of Joseph's character is most shown in his lack of pretension. Christ declared Himself the head of the Church; and though Joseph was to be our Savior's representative here on earth, he exacted no homage from his fellow-believers, but only such respect as the gospel required them to pay. The thought of gaining glory for himself appears never to have entered his mind. His conduct in the beginning, in execution of the requirements of the Lord, was but a type of his whole life. The commands of God came through him to earth, and he gave them voice firmly and fearlessly. Speaking as a prophet of God under the influence of the Spirit, he brooked no opposition; but in his personal relations with his fellow-Apostles and Elders he gave them, according to their station and their deserts, as much deference as he asked, or was willing to receive for himself. This characteristic gave him power in the beginning. Only he who knows how to obey is worthy to command; only he who yields to others their due can expect compliance with his own order, however lawful it may be. From this time of the organization of the Church, the revelations of God have come constantly, through Christ's chosen representative, to guide, to instruct, to admonish and to warn the people; and from this source the body of the Saints has received its daily life. CHAPTER XIII. THE ALL-COMPREHENDING CHARACTER OF JOSEPH'S INSPIRATION--FIRST PUBLIC MEETING OF THE CHURCH AFTER ORGANIZATION--BELIEVERS ASKING BAPTISM--MOBS SEEKING THE LIFE OR THE LIBERTY OF THE PROPHET--TWICE ARRESTED AND ACQUITTED--JOSEPH'S LAWYER HEARS A MYSTERIOUS VOICE--COPYING THE REVELATIONS. Joseph saw his mission now in its full significance. The instruction which came to him when he first prayed in the woods at Manchester did not mean that he alone should find salvation outside of the creeds of man; but that the error of the ages was to be overthrown by the hand of God, and the way opened for the redemption of a race. The organization of the Church, therefore, meant that the chief Apostle of Christ in this last dispensation should take upon himself the cross and bear it through life. The people must be edified and perfected, and the Gospel must be extended freely to the acceptance or rejection of all nations, kindreds, tongues and people. Joseph knew now that through prayer to Heaven he must seek stores of wisdom for his own guidance and for the secure establishment and the perfect government of the Church of our Lord and Savior. He was not obliged to search the worldly records of the past for knowledge and inspiration. If at this hour, all the histories of earthly governments and religious organizations, with the books of philosophy and moral truths--accepted by the world, had been blotted out, Joseph Smith and his mission of enlightenment would have abated not one tittle of their power and significance. The light of God's all-comprehending wisdom was shining upon the Prophet's soul. The first public meeting of the Church after the day of its organization was held at the house of Peter Whitmer in Fayette, on the 11th day of April, 1830. On that occasion Oliver Cowdery, under Joseph's direction, proclaimed the word of God for the comfort and instruction of Saints and strangers. The appointment for this meeting had gone forth through all the neighborhood; and many persons came to hear what wonderful things were to be spoken by the men who professed to be called directly of God to the ministry. This was the first public discourse delivered by an authorized servant of God in these last days. At the conclusion of the services a number of persons demanded baptism and membership among the people of God. They professed to have faith in Christ, avowed their penitence for all evil done by them, and asked to be baptized that they might obtain the remission of their sins. The ordinance was administered to such as were worthy. Following this meeting, which gave him joy and called forth praise from his heart to Heaven, Joseph journeyed to Colesville, the home of the kindly Mr. Knight whose bounty had been extended to the Prophet and to Oliver in an hour of need. Joseph desired to make known to the family of Knight all that God had spoken in way of command and promise. Mr. Knight and several members of his family were Universalists. They were firm in their conviction, but were glad to listen to the message delivered by Joseph. It was a plain statement; for Joseph made no attempt to lend earthly adornments to the pure word of Christ. Joseph Knight listened and then argued with the Prophet. But he was deeply impressed and solicited Joseph to hold meetings, in which the public might hear the young Apostle and have opportunity to judge of the doctrines which he avowed. Newel, a son of Joseph Knight, became much interested in the Prophet's words. Many serious conversations ensued, and newel became so far convinced of the divinity of the work that he gave a partial promise that he would arise in meeting and offer supplication to God before his friends and neighbors. But at the appointed moment he failed to respond to Joseph's invitation. Later he told the Prophet he would pray in secret, and thus seek to resolve his doubts and gain strength. On the day following, newel went into the woods to offer his devotions to Heaven; but was unable to give utterance to his feelings, being held in bondage by some power which he could not define. He returned to his home ill in body and depressed in mind. His appearance alarmed his wife, and in a broken voice he requested her to quickly find the Prophet and bring him to his bedside. When Joseph arrived at the house, newel was suffering most frightful distortions of his visage and limbs, as if he were in convulsions. Even as the Prophet gazed at him Newel was seized upon by some mysterious influence and tossed helpless about the room. Through the gift of discernment Joseph saw that his friend was in the grasp of the evil one, and that only the power of God could save him from the tortures under which he was suffering. He took Newel's hand and gently addressed him. Newel replied, "I am possessed of a devil. Exert your authority, I beseech you, to cast him out." Joseph replied, "If you know that I have power to drive him from your soul, it shall be done." And when these words were uttered, Joseph rebuked the Destroyer and commanded him in the name of Jesus Christ to depart. The Lord condescended to honor His servant in thus exercising the power which belonged to his Priesthood and calling, for instantly Newel cried out with joy that he felt the accursed influence leave him and saw the evil spirit passing from the room. Thus was performed the first miracle of the Church. Many people were present and witnessed it, and when they would have ascribed to Joseph honor and praise, he checked them, saying: "It was not done by man, nor by the power of man, but was done by God and the power of His godliness; therefore let the honor and the praise and the dominion and the glory be ascribed to the Father, the Son and the Holy Spirit for ever and ever." Since that hour thousands of miracles have been performed by the Elders of the Church, through the power of the Priesthood restored from Heaven and in fulfillment of the promises made by the Lord Jesus. But those who have been honored in performing them have not administered unto their fellowmen to gratify any wish to behold a miracle--a sign sought for by a wicked and adulterous generation; but to comply with the command of the Lord in administering an ordinance designed for the healing of the faithful sick and to comfort them and strengthen them in their faith. Newel Knight believed and was made whole. He became enrapt in contemplation of the goodness of God, and the visions of eternity were opened to his view. He saw such a world of glory that he lost his sense of earthly things. His physical being participated in the exaltation, and while his spirit soared beyond the narrow confines of his earthly house, his body was caught up and suspended in the air. When the vision passed he sank, weak but happy, to the floor. So much was he overcome that it was necessary to carry him to his bed, and leave him to some hours of repose. Of the many persons who witnessed these events nearly all subsequently became members of the Church. When Joseph had completed a brief ministry among the people in that region he returned to Fayette, and found that much excitement prevailed there because of the coming forth of the word of God. "The Book of Mormon was accounted as a strange thing;" and persecution was heaped upon the adherents of the Church, and all who would entertain friendly relations with them. The first appointed conference of the Church of Jesus Christ in this dispensation was held at Fayette on the 1st day of June, 1830. Thirty members were present on the opening day; and scores of people were there who already believed, or came with the desire to hear the principles taught by Joseph Smith. The sacrament of the Lord's supper was administered to all the members of the Church in conference assembled; and the faith of the congregation was so mighty that the Heavens were opened to their view, and many beheld the glory of the celestial kingdom. Newel Knight was one of the believers present, and he saw, through the parted veil of eternity, the Lord Jesus Christ seated at the right hand of the Majesty on high. Prophetic vision flooded his soul with light, and he saw the mighty work of the dispensation carried to its fulfillment; he saw Joseph Smith laboring, as the instrument of God's choice, to redeem man and lead him back to the presence of his Creator. The effect of these visions upon Newel Knight and the others who beheld them, was to deprive them of their natural strength, and they were carried to couches, upon which they rested for a brief time. When their strength was restored they arose and shouted, "Hosannah, to God and the Lamb," and then, to the wonder and joy of all who heard them, they rehearsed the glories which they had beheld. Many baptisms followed. Those of the brethren who were most suitable were ordained to the ministry, and received instantly the spirit of their holy calling. Joseph returned to his own home, at Harmony. Later, accompanied by his wife and three of the Elders, he went again to Colesville. Here they found many people awaiting baptism. Joseph prepared to accede to their demand. A suitable portion of a little stream in that locality was prepared for the purpose of the administration of the ordinance; but in the night sectarian priests, fearful of losing their congregations and their hire, instigated evil men to desecrate the spot and to destroy all the preparations of the Elders. But the candidates for baptism remained faithful, and were confirmed in their belief by this sign flowing from the hatred of the ungodly; and a few days later the ordinance was administered by Oliver Cowdery to thirteen persons at Colesville. Among them was Emma, the Prophet's wife, who believed and humbly went forth to perform the requirement of Heaven. The joy of Joseph when he welcomed his wife into the Church was unspeakable. While the baptisms were in progress an angry mob collected, and threatened destruction to the Elders and believers. The mob surrounded the houses of Joseph Knight and his son Newel and railed with devilish hatred at the inmates. The Prophet spoke to them and made an effort to calm their passion, but without avail. Wearied with their own impotent wrath, the mobs departed; but only to concoct new plots. That night a meeting was to be held, and when the believers and sympathizers had assembled, and Joseph was about to offer them instruction and consolation, a constable approached and arrested him on a warrant charging him with being a disorderly person, for setting the country in an uproar by circulating the Book of Mormon and by preaching a gospel of revelation. The officer was a kind man, and some time after the formal arrest he stated to Joseph that the object of the warrant was to place the prisoner in the hands of the mob who were determined to destroy him. These words were verified immediately after; because when the constable was taking Joseph away from Mr. Knight's house in a wagon, they found the mob in ambush awaiting the appearance of the Prophet, and ready to act murderously upon a signal from the constable, whom they vainly believed was in sympathy with them. The baffled mob, more enraged than ever, pursued the wagon a considerable distance, but were unable to overtake it; and the constable soon reached South Bainbridge, in Chenango County, with his prisoner. The hour was late and they went to an inn, where they were lodged in an upper room. Joseph occupied a bed and slept peacefully, after communing silently with his Maker. The officer threw his body across the entrance to the room, and slumbered lightly. He held a loaded musket in his hands ready to defend his prisoner from unlawful assault. The next day was a time of intense excitement. A court was convened to consider the strange charges brought against the young man, Joseph Smith; and hateful lies, of every form which the father of falsehood could devise, were circulated to create popular dislike. But Joseph Knight appeared at the court with two of his neighbors, James Davidson and John Reid, outspoken men, learned in the law and standing high in public esteem, who were to appear on behalf of the Prophet. The bitter feeling of endangered priestcraft was visible throughout the trial; but all the accusations which were made were but lies, and none were sustained. The court declared an acquittal. The evidence in the trial was a high tribute to the character of Joseph Smith. Evidently preparations had been made to deal his influence a fatal blow; and people were brought from great distances who knew him intimately as a boy and as a young man. It was hoped by the inciters of the outrage that these former neighbors of Joseph would heed the public clamor against him and testify that his nature was evil. But on the contrary, all these witnesses declared that in all their intercourse with the Prophet, his life had been above reproach. Unheeding this emphatic demonstration in Joseph's behalf, his enemies determined that they would not withhold their hands. They declared that he had committed other offenses in Broome County, and they must have a warrant for him in the interest of the public weal. This paper was secured on the oath of a sectarian bigot; and no sooner was Joseph acquitted by the court in Chenango County, than he was seized under the new warrant and dragged back to Colesville. The officer in charge this time was a sympathizer with the mob. He refused food to his prisoner and refused to allow him to call at the houses of his friends, or to see his wife. This constable carried him to a tavern, and then invited a number of persons to unite in abuse and ridicule of the Prophet. The rabble jeered and spat upon their victim. They pointed their fingers at him, crying, "Prophesy! Prophesy!" Joseph offered security for his appearance on the following day, and asked to be released; but the officer would not consent. The only favor which he would grant to Joseph was to bring to him a cup of water and a crust of bread. When the morning came, Joseph was arraigned before the magistrate's court of Colesville. Arrayed against him were some of the people who had been discomfited at the trial in Chenango County. This time they were determined to secure a conviction. By the side of the Prophet were his friends and advocates who had aided him in the former trial. Despite the vindictive effort of the mob, the court discharged the Prophet, declaring that nothing was shown to his dishonor. Even the cruel constable who had abused his little authority to make Joseph's lot more miserable, became convinced of the entire innocence of his charge; and he besought the forgiveness of his former prisoner. He gave information to Joseph that a plot was in progress to secure his person. The inciters of these outrages were two prominent Presbyterians of that region--Cyrus McMaster and one Dr. Boyington. The creature whom they secured to make oath against Joseph was also a Presbyterian; his name was Benton. The honest and courageous man John Reid, who successfully defended the Prophet before the courts, himself had testified to the remarkable manner in which he was engaged in the case. A messenger came to his house and requested him to appear before the magistrate on behalf of Joseph Smith. Mr. Reid was busy at the time; he had never seen the young man Joseph Smith; and he determined not to enter the case. But before he could decline aloud, a low, strange voice uttered these words: "YOU MUST GO TO DELIVER THE LORD'S ANOINTED!" He was thrilled with awe at the mysterious sound. He knew that the messenger had not spoken; and upon inquiry Mr. Reid learned that the voice had been to himself alone. The impression caused by this experience was such that Mr. Reid hastened to the place of trial. While he was engaged in the case his mysterious emotion increased; and when he arose to defend the Prophet in argument, he was inspired to an eloquence beyond himself, and which was irresistible. [1] When Joseph was freed from custody after the second trial, the constable extended his aid; and thus the Prophet was enabled to escape while his enemies were organizing unlawfully to get him into their clutches. Joseph had been two days without food; and when released, his friends told him that he must flee at once, for the mob had organized and was determined. Night had already come; and he traveled until daylight the next morning, when he reached a place of safety at the house of an acquaintance many miles distant from Colesville. Here he found Emma, and they journeyed to Harmony without further molestation. But a few days later, when he returned to Colesville to confirm the persons who had been baptized, the mob assailed him with greater violence than ever before; and it was with difficulty that his friends aided him to preserve his life from the attacks of the sectarian priests through their bigoted followers. Upon returning once more to Harmony after this last visit to Colesville, the Prophet engaged in the labor of making a record in proper order of the revelations which had come to him from the Lord. In this work he was aided for a time by Oliver Cowdery; but later Oliver went to Fayette, and Emma, under commandment of the Lord, once more served her husband as a scribe. While Joseph was thus laboring in Pennsylvania, Parley P. Pratt visited Fayette to learn something of the young Prophet. Not finding Joseph, the seeker after truth made his investigations alone. He became convinced that he had found the gospel; and he asked and received baptism at the hands of Oliver Cowdery in Seneca Lake. This was a momentous event. Footnotes 1. It is worthy of notice here that Hon. Amos Reid, who, in early days, was secretary and, part of the time, acting Governor of Utah Territory, was the son of this honest man, John Reid, and always referred with pleasure and pride to the part his father took in behalf of the Prophet on these occasions. CHAPTER XIV. DISSENSIONS WITHIN THE FOLD--OLIVER COWDERY AND HIRAM PAGE LEAD THE WHITMERS ASTRAY--MOBS AT COLESVILLE AND PERSECUTION AT HARMONY--ISAAC HALE AND HIS FAMILY OPPOSE JOSEPH--THE PROPHET REMOVES TO FAYETTE-- PROPHETIC OUTLINE OF THE GATHERING. The peaceful and blessed hours which the Prophet had hoped to enjoy in the performance of his holy work at his home in Harmony, were quickly intruded upon. Satan had been able already to excite Joseph's enemies to a frenzy, and to make the conversion of even honest inquirers difficult, and in many cases impossible. Not satisfied with this, the evil one stirred up the hearts of some of Joseph's friends and associates to feelings of jealous vanity and fear. Oliver Cowdery, at Fayette, was the first victim within the fold of the assaults of the adversary. While the Prophet, aided by his wife, was transcribing the revelations, he received a startling letter, couched in stern and disrespectful terms, addressed to him by Oliver from Fayette. The letter demanded that Joseph should erase certain words from one of the commandments given by God to the Church, alleging that they had been incorrectly written. The Prophet was shocked and grieved, because he saw therein the snare which Satan had set for the feet of some of the flock of Christ. He knew, too, how prone Oliver was to be lifted up in the pride of his heart; and he saw in this a concession to evil by Oliver which must soon be checked and withdrawn, or Oliver, and those who had sympathy for him, would soon be cast out. Joseph wrote a letter, full of loving admonition, and yet rebuking firmly the error to which Oliver was yielding. Joseph informed him that the revelation had been correctly written--it was the command of God, and no man had authority to take from it a single word. Joseph soon followed his letter and visited his associates at Fayette. He found there a most deplorable state of affairs. Oliver Cowdery had yielded to the power of darkness. In the vanity of his heart he had set himself up against the Prophet of the Lord, and by skillful persuasion and flattery, had succeeded in winning the Whitmers to a belief in his views. Joseph felt that they were hardened toward him, and that the spirit which possessed them must at once be subdued and cast out, else they would be lost to the cause of Christ. He prayed for help, and labored earnestly and lovingly to show to Oliver and the others the error of their way. None of them at first would listen to his words. The influence which possessed them was perfectly aware that if they gave attention to Joseph's words they would soon discover their mistake; and it encouraged in them an obstinate and hateful feeling. After some time Christian Whitmer became convinced of their error. He saw the abyss into which the archenemy had endeavored to drag him; and he joined with Joseph in supplication to the Lord that his father and brothers and Oliver Cowdery might be turned aside from their evil course, and brought back into the right way. One by one they yielded to the voice of truth, and finally all--including Oliver Cowdery--confessed that they had been misled by Satan, and that they knew the Lord's words were not within the power of man to enlarge or diminish. Thus, promptly met, was an error rooted out. If unchecked it would have led away some of those to whom angels had administered. This showed to Joseph and to all who were with him that constant vigilance was necessary to protect even the best from the devices of the evil one. They saw that it was against the elect that Satan directed his strongest efforts; and that, when blinded by his temptations, they were unable to see the way of righteousness from which they were departing or the mire of wickedness into which he was leading their feet. For some of them the lesson was long effective; but with others it was of but temporary avail. These latter seemed unable to long restrain their own eager ambition and vanity, or to close their ears to the tempting whispers of the adversary, who constantly plotted their downfall. While Joseph was laboring in Fayette to restore peace to his brethren and prosperity to the cause, the sectarian preachers were stirring up the minds of the people at Harmony to think and act evilly toward the Prophet and his work. As soon as Joseph went back to his home he found that some persons who had been his friends now spoke and bore themselves coldly toward him. A Methodist minister in the neighborhood, taking advantage of Joseph's absence, had spoken all manner of evil things concerning him, and had succeeded in making the people distrust the Prophet and the work of God. Isaac Hale and his family were thus led away. When Joseph had left them to go to Fayette, they were filled with kindness toward him and his wife. They promised and accorded him protection and help; and they were examining the principles of the gospel so earnestly that Joseph hoped soon to welcome his wife's family into the fold. But the Methodist minister, who was influential with Isaac Hale, had whispered such untruths concerning the absent Prophet, and Satan had worked so effectively to blind the eyes and becloud the understanding of the people of Harmony, that nearly all were ready in persecution against Joseph. Isaac Hale and his family were turned from the work, and became from that hour its bitter opponents. But Joseph must not falter in his labor. The branch of the Church at Colesville was also suffering persecution; and the Prophet had to forget for the time all his personal afflictions. In the latter part of August, 1830, he called to his company John Whitmer, David Whitmer and Hyrum Smith, and went to comfort and instruct Joseph Knight and those who were associated with him. Such fierce threats had been uttered by the mobocrats who sympathized with the Presbyterian ministers, that Joseph and his brethren felt that they were risking their lives in thus journeying to Colesville. They joined together in mighty prayer, beseeching God that He would blind the eyes of their enemies, and permit them to go and come without recognition by the wicked. The Prophet informed his companions that their prayer would be answered, and the angel of the Lord would protect them and cover with a veil the vision of the murderous mob. They made no effort to disguise themselves, but traveled through Colesville to the house of Joseph Knight in broad day, meeting a score of their persecutors. A reward had been offered to anyone who would give information of Joseph's return; and among those whom they met were many who would gladly have earned the money, even at the expense of the Prophet's life. But no one said a harsh word to Joseph and his companions, and they were treated merely as ordinary strangers passing through the village. A meeting of the branch was held that night, and the Spirit of God was poured out upon the believers in rich abundance. They were all made firm by the blessing given, and filled with a determination to yield nothing of their faith, though the anger of the wicked should be visited upon them through robbery or even death. The next morning Joseph and his party started back to Harmony. A few hours after they were gone, a howling mob descended upon the house of Joseph Knight and demanded the persons of the Prophet and his companions--swearing to visit vengeance in case of a refusal. This mob was composed of some of the persons who had been incited by sectarian ministers on other occasions to offer violence to the Prophet. This time they were more fierce than ever before. All day long they surged around the houses of Joseph Knight and his son Newel, cursing and threatening. Nothing apparently would appease them until, exhausted by their own evil passions, they were forced to disperse. The situation in Pennsylvania was not improved; and soon it became apparent that the Prophet could not work in the vicinity of Harmony with any degree of vigor and freedom. Persecution flourished on every side. But while the Prophet was suffering all this in body and in spirit, a messenger brought an invitation from Peter Whitmer, asking Joseph once more to come to Fayette and establish his home. The peace of the Holy Spirit had filled the hearts of the brethren at Fayette, and they desired to have the Prophet among them, to bless him with their faith, and aid him by their works in the accomplishment of his ministry. After a brief time Joseph Knight came to Harmony. Seeing the situation of the Prophet, he offered his wagon and horses for the conveyance of Joseph's family to Fayette; and in the last week of August, 1830, the Prophet found himself established once more in the house of Peter Whitmer. Wearied with the buffetings of the world, Joseph would have been glad to enjoy a little season of peace; but on his arrival at Fayette he found that the old spirit of vanity had gained an entrance, even while he was journeying from Harmony. One of the brethren named Hiram Page, had been inspired by the evil one to make known revelations which he declared he had received for the Church, through a stone he had, which were utterly at variance with the spirit of the gospel and opposed to the commands of God, previously given through Joseph, the ordained Prophet. These tempting declarations made by Hiram Page had met with the favor of Oliver Cowdery and some of the Whitmers. They were deceived by him; they had not yet fully learned that Satan could give revelations. Joseph rebuked again, and this time more sternly, the childish folly of these people. They were anxious to do right; and yet, without his presence, they were certain to do evil. He demanded that they should forsake the false doctrines which Hiram Page was promulgating, and that all should unite with him in asking God to reveal to them His will concerning the manner in which His commands should be given to the world. The answer to this petition was that revelation, given to Oliver Cowdery early in September, 1830, establishing once and forever the order of Heaven concerning God's revelations to men. It was made known to Oliver therein that God had but one head for His Church, and that head was His chosen servant, Joseph Smith. No one else should be appointed by the Church until God should so direct, to receive commandments; for Joseph held the keys of the mysteries and the revelations which were sealed, and through him alone should they be given, until some other should be chosen by the Lord in his stead. Oliver's place was defined to him: He should receive revelations, but not to be written by way of command to the Church. It was his duty to labor in secret with his brother, Hiram Page, and declare to him that the things which Hiram had written as revelations from that stone, were not of God and that Satan was deceiving him. When these things should be finished, Oliver was told, it would be his duty to go to the land of the Lamanites, or Indians, among whom the gospel must be proclaimed, and by whose borders a city should be built. The word of God had its effect, and the evil which had been done was repented of by all. Hiram Page and the Whitmers forsook that which had been condemned and asked forgiveness. Besides settling the grand principle that individuals can receive revelations for their own comfort, but not as commandments for the Church, and that the chosen Prophet who stands at the head shall alone have that authority, the Lord in this revelation informed His children of a purpose which to them must have been a source of amazement. It was within this divine purpose that a city of the Saints should be built; and yet here was but a handful of people, with a Prophet persecuted, threatened, driven, until he had no place to lay his head, except through the charity of his brethren. Doubtless these people, who were now reconciled to Heaven and united with each other, felt wonder that they should be called upon to engage in any labor likely to attract anew the vengeful feeling of mobs. But whatever worldly fear may have assailed them, they were soon blessed and encouraged by another revelation, which followed in a few days. It came through Joseph in the presence of six elders at Fayette; and it declared that they were chosen out of the world to proclaim the gospel of Jesus Christ with the sound of rejoicing as with the voice of a trump. They were informed that their duty would be to bring to pass the gathering of God's people upon the earth. This was the spiritual inception of that great missionary movement designed by God to bring out from every nation, kindred, tongue and people to the land which He should designate as a place of gathering, every honest soul who would have faith and accept the requirements of the gospel. CHAPTER XV. THE SECOND CONFERENCE OF THE CHURCH--HARMONY AND LOVE AMONG THE ELDERS--ACCESSIONS TO THE CONGREGATION--THE MISSION TO THE LAMANITES--INDIVIDUAL REVELATIONS--GOD'S CHOSEN SERVANTS IN MISSOURI. The second General Conference of the Church opened at Fayette, on the 1st day of September, 1830. Joseph Smith presided, and he was supported by the presence, the faith and prayers of nearly all the members of the Church. The Conference lasted three days and was remarkable for the power of the Spirit which was exhibited. At the Conference Joseph Smith showed one of his greatest characteristics, which was an especial willingness to meet any issue which might be involved within his labor as a prophet, or his life as an individual. He had already won Oliver Cowdery and the Whitmers to a rejection of the destroying revelations enunciated by Hiram Page; and Hiram, himself, had abandoned these false manifestations. But the Prophet knew that the people must learn within their own individual experience to be guided by holy influence, and to know the voice of Christ and for their individual rejection, the tempting whisper of the evil one. His confidence in the inspiration which flowed from Heaven, and then from heart to heart within the congregation, was not mistaken. Every soul present at this Conference, realized for himself that Satan had been lying in wait to ensnare the feet of God's children, and to bring upon their heads a greater condemnation than the unbelieving world could know. Therefore the conference officially and unanimously renounced the false and pernicious doctrines sought to be foisted upon the Church, and heard with joyful acceptance the revelation from God declaring that His commands should come only through His Prophet. The men who held the holy Priesthood in the new and everlasting covenant were learning to love each other with a love greater than that of brothers. Separated from the world no less by its hatred and murderous persecution than by their own determination to keep the commandments of God, they realized that they must seek within each other's society on earth the comfort and peace necessary to sustain them through the waters of tribulation. And at this Conference was felt an unspeakable influence of union and mutual regard. People attracted by the wondrous tidings, had come from afar to Fayette, and many of them listened and believed. Baptisms for the remission of sins, confirmations, for the gift of the Holy Ghost, and ordinations to power and Priesthood, were numerous, and the sacrament was administered to every person who was present claiming membership in the body of Christ. Faith and hope and charity abounded in the midst of the congregation of Israel. Revelations to David Whitmer, Peter Whitmer, Jun., and John Whitmer, and to Thomas B. Marsh, were received through the Prophet, announcing the will of the Lord concerning these brethren. Of Peter Whitmer it was decreed of God that he should soon journey with Oliver Cowdery towards the land of the Lamanites. David was rebuked for being worldly-minded; and he was ordered to attend to the ministry in the Church and before the people dwelling in the regions around about Fayette, until the Lord should give unto him further commandments. The revelation formerly given through the Prophet to Oliver Cowdery, enunciating the divine decree concerning the Lamanites and the work to be accomplished among them, created great interest in the minds of the elders of the Church. The desire to learn more of this important matter was intensified by the harmony which prevailed during the Conference, and the flow of the Spirit resulting therefrom. Joseph and his brethren realized that the purposes of God toward the Indians of this land were great and far-reaching; and that the time would come when they must receive the gospel and enjoy its blessings. Many of the elders expressed a desire to take up the work of the ministry among their brethren bound in darkness and ignorance through the curse laid upon their fathers; but before appointing any one to aid Oliver and Peter Whitmer in this mission, Joseph inquired of the Lord. His answer was a revelation appointing unto Parley P. Pratt and Ziba Peterson that they should go with Oliver and Peter into the wilderness, among the Lamanites. Our Lord and Savior promised them that He would go with them and be in their midst, and that nothing should prevail against them; but they were commanded to pretend to no power or revelation except that which was given to them by God, and unfolded by the Holy Spirit to their understanding. In the month of October, 1830, the elders appointed to this work departed from Fayette, carrying with them a copy of the revelations concerning their mission. Their mission was more than to journey westward to the land of the Lamanites; for each one of them was also under the special command and ordination to proclaim the gospel of Jesus Christ to every listening ear. And from the hour that they departed from Fayette, they lifted up their voices by the wayside and left their testimony in every village through which they passed. In this same month of October a revelation was given through the Prophet to Ezra Thayer and Northrop Sweet, calling them to labor in the vineyard, for the eleventh hour had come. They were promised that speech sacred and powerful, should be given unto them, if they would have faith to open their mouths before congregations. And in November, 1830, Orson Pratt, a youth of 19 years, a brother of Parley P. Pratt--came from his home in Canaan, New York, to Fayette, to ask of the Lord for light and help concerning his individual duty. The Prophet complied with the youth's desire and inquired of the Lord for him; and in response a revelation was given in Orson's behalf, which has since had a wondrous fulfilment in his life: Blessed are you, because you are called of me to preach my gospel. * * * * For behold, verily, verily, I say unto you, the time is soon at hand that I shall come in a cloud with power and great glory, and it shall be a day at the time of my coming for all nations to tremble. But before that great day shall come, the sun shall be darkened and the moon be turned into blood, and the stars shall refuse their shining, and some shall fall, and great destructions await the wicked. Wherefore, lift up your voice and spare not, for the Lord God hath spoken. Therefore prophesy and it shall be given by the power of the Holy Ghost. These revelations to individuals concerning their duty were necessary in that hour. Men, however faithful and devoted to the Church, had not yet learned the order of the gospel and its requirements upon them. And, that they might not be suffered to rest in their own ignorance and led astray by the whiles of Satan, the Lord, through His Prophet, marked out the plain path which they were to follow. The rich heritage of knowledge, which belongs now to every faithful member of the Church, had to be gained little by little through long and continuous prayer to God, by the early acceptors of the Gospel. The Lord suffered none to go astray for lack of commandment. And, in the subsequent history of the men whose names appear as early recipients of Divine revelation, can be traced their faithfulness to Heavenly requirement, or their yielding to the whispers of the evil one. The Lord in His revelation through Joseph Smith gave a mission to Orson Pratt which was nobly fulfilled. No less particular and comprehensive was His commandment to other elders, but in many instances far different was the result. The work which the Prophet directed under these revelations shows that the plan decreed by God for the building up of His Church was understood by Joseph. Viewed from a human standpoint, the intention of the Prophet to send missionaries throughout all the land, bearing proclamation concerning the new Church, would have been a surprising ambition. What was he that he should declare a gathering-place in the west; that he should command men to lay down their daily toil, and go forth as ministers proclaiming religious truth to a skeptical world; that he should decree the building up of a city upon the Lamanite borders? Had Joseph Smith, at the hour when he sent forth Oliver Cowdery and Parley P. Pratt, with their companions into the western wilderness, made avowal of such intentions, prompted by vanity and a self-conceived desire to give himself and his cause prominence, complete and humiliating would have been his failure. But if the declaration which he made had originated from such a source, he could not have been subjected to greater ridicule than fell upon him when he avowed that he and his coadjutors were but fulfilling the will of God--who would not suffer His purposes to fail one jot or tittle. To call men untrained by education and special preparation to go forth without purse or scrip, to preach the gospel, was a departure from accustomed methods that in many minds excited derision and contempt. True, this was the practice in apostolic days, and was the course taken by the Savior in the calling and sending out of His disciples, but the fashion had become obsolete. Education had become more essential for ministers than the Holy Ghost; a salary than a faith that would trust the Lord to supply food and clothing. Teaching of the doctrine of the gathering, also was a new announcement to the world. The belief common in Christendom was that man was as near to God in one place as another, and He could be worshiped everywhere alike. The idea, therefore of converts abandoning home, with all its delightful associations and ancestral memories, and going to a new land, remote from kindred and friends, as a religious duty was a startling one and came in contact with all pre-conceived views. Under the inspiration, however, of the Lord, Joseph made it known as a movement required of true believers by the Almighty to prepare them for coming events. It was a bold proclamation, and viewed from a human standpoint, was likely to interfere with successful conversions. But it was from the Lord, and honest seekers after truth were led to look to Him for the evidence of its heavenly origin. The result came in due time, and should have been convincing to every human soul. Of all the commandments enunciated through Joseph Smith, nothing failed. The Prophet, during the months of October and November, himself labored in the ministry, encouraging all by his upright and zealous life, making many converts, and spreading heavenly wisdom among all the honest-in-heart who would give ear to his words. In the meantime, the missionaries to the West were progressing with their labor. They reached Kirtland, Ohio, and there made a brief stand, because the field seemed promising. Many persons were converted to the truth, and accepted the gospel. The Elders wrote at once to the Prophet, informing him of these facts, and he directed John Whitmer to proceed at once to Kirtland and preside over the branch of the Church there. When the Elders left Kirtland to proceed farther into the wilderness, one of the new converts, Frederick G. Williams, accompanied them. They went as far as Independence, Jackson County, Missouri; and were the first of God's chosen servants in this dispensation to set foot upon that consecrated soil. CHAPTER XVI. SIDNEY RIGDON AND EDWARD PARTRIDGE JOIN THE CHURCH--JOSEPH COMMENCES THE TRANSLATION OF THE SCRIPTURES--SAINTS COMMANDED TO GATHER AT OHIO --JOSEPH MIGRATES FROM NEW YORK--THE KIRKLAND SAINTS FALL INTO ERROR-- GOD'S POWER MANIFESTED--IMPORTANT REVELATIONS. In December, 1830, two men came from Kirtland, Ohio, to visit the Prophet at Fayette. They were Sidney Rigdon and Edward Partridge. Both had accepted the gospel, as declared to them by the western missionaries, and Sidney Rigdon had been baptized. After reaching Fayette, Edward Partridge demanded and received baptism under the Prophet's hands. These two men offered to Joseph, for the work of the Lord, their time, their talents, and all they possessed. Like all the early members of the Church, having not yet gained full understanding of the purposes of God, having not yet gained confidence in their own ability to rightly determine their conduct, they desired that the Lord should give them His special commands. Joseph prayed for revelation on their behalf, and was speedily answered. The Lord revealed many comforting and exalting truths to Sidney Rigdon and Edward Partridge. To Sidney He gave a special command that he should write for Joseph. The Lord made known to Sidney what Joseph already understood--that the Scriptures should be given, even as they were in God's own bosom, to the salvation of His elect. And soon after this time Joseph began a new translation of the Scriptures. While he labored, many truths, buried through scores of ages, were brought forth to his understanding, and he saw in their purity and holiness all the doings of God among His children, from the days of Adam unto the birth of our Lord and Savior. But before the close of December, after Sidney had been aiding Joseph some little time, the Lord required the Prophet to temporarily cease his work of translation. The enemy of all truth was drawing his forces around about Fayette to achieve the destruction of the Prophet, and the downfall of the newly-founded Church. But they were to be foiled. Fayette was not the region where the Lord designed His people to settle. Joseph's mind had been led to look to the western country for that purpose. Contact with Sidney Rigdon and Edward Partridge confirmed his inclination in that direction. The time had now arrived when it appeared necessary for the accomplishment of God's purposes, that His people (now increased to several score,) should have an abiding-place. It was made known to Joseph by revelation from the Lord, where this new resting-place should be. He himself, did not expect to escape personal suffering or persecution by this new move; nor was this in the providence of God concerning him. But he knew that every migration made by him under the direction of the Almighty had been followed by prosperity and increase to the work, and he, therefore, obeyed the command to move to the place designated by the Lord, without hesitation or doubt. In the revelation now referred to, it was commanded that the people of God should assemble in the State of Ohio, and there await the return of Oliver Cowdery and his fellow-missionaries from their eventful journey into the wilderness. Thus early in the history of the Church was the destiny of the people outlined. Kirtland was to be a stake of Zion; blessed by the presence of God's anointed Prophet and the Apostles of our Lord Jesus Christ; glorified by a temple built to the name of the Most High; and worthy to receive the ministrations in person of the Only Begotten Son of the Eternal Father. And yet it was to be but a temporary resting-place; for even while the Saints were to gather to Kirtland, the western missionaries were viewing the region in Missouri, yet to be known as the centre stake of Zion, which was to be built up and beautified for the visible presence of our Lord and Savior. Before organizing his company for the migration from Seneca County, New York, into Ohio, the Prophet called a conference of the Church to be held in Fayette on the 2nd day of January, 1831. With the opening of the year, the Prophet saw a glorious prospect for the welfare of the kingdom. And at this conference all present seemed to partake of his faith and of the power of the Holy Spirit. In a revelation given for the comfort and sustenance of the Saints on this occasion, the Lord made known that in secret chambers there was much plotting for the destruction of the Saints of God. The command was renewed that they should go into Ohio, and some of the reasons for this movement were made known. Encouragement was also given to the people that the Lord intended to give unto them a land of promise--a land upon which there should be no curse when the Lord should come. If they would seek it with all their hearts the Lord made a covenant with them that it should be the land of inheritance for themselves and their children, not only while the earth shall stand, but in eternity, no more to pass away. It is upon this and kindred promises that is founded the hope so tenaciously clung to by the Latter-day Saints amid all the vicissitudes of their checkered career, that they will yet inherit that land where the centre stake of Zion is to be built. In the latter part of January, 1831, Joseph departed for Kirtland. In his company were his wife, and Elders Sidney Rigdon, Edward Partridge, Ezra Thayer, and Newel Knight. Before leaving Seneca County, and later at several points on their journey, they preached in public meetings to many searchers after the truth. On every occasion new converts came forward and accepted baptism at their hands. They reached their destination in the opening of February; Joseph and his wife at once found entertainment and comfort in the house of Elder Newel K. Whitney, one of the converts made in Kirtland by the western missionaries. For some weeks the Prophet dwelt here, solaced and sustained by the faith and prayers of some dear friends. But outside this little circle he found much to cause him concern of mind. The branch of the Church at Kirtland had become numerically strong, for it numbered nearly one hundred members. But they had been led into strange errors and darkness. False spirits had crept in and had manifested themselves in the subjugation of the physical and mental powers of their victims--as Newel Knight had formerly been controlled and possessed by the evil power at Colesville. The Saints at Kirtland, not having had experience to enable them to distinguish between the powers of light and the powers of darkness, and believing these things to be divine manifestations, were yielding to them and imperiling their earthly and eternal salvation, when the Prophet came and by his presence and the prayers and faith of those Elders who accompanied him, banished all these dark influences from the congregation of the Saints. When the faith of the Saints was aroused and exercised, the miracle which had been wrought at Colesville was here repeated. Joseph, by the power of God, rebuked the vile one and his crew; and his brother Hyrum, under the Prophet's direction, laid his hands on the sufferers' heads and cast out the devils. Immediately following the reconciliation wrought among the Saints of God by their faith and these miracles, a revelation was given from the Lord directing what the Elders should do to receive His law, that they might know how to govern His Church, and informing them that he who received his law and doeth it is His disciple; but he that saith he receiveth it and doeth it not, is not His disciple, and should be cast out from among them: and also appointing unto Edward Partridge that he should be ordained a Bishop, to leave his own affairs and devote his time to the service of the Lord. This was on the 4th of February, 1831. Five days later the word of the Lord again came to the Elders of the Church, saying: And ye shall go forth in the power of my Spirit, preaching my gospel, two by two, in my name, lifting up your voices as with the voice of a trumpet, declaring my word like unto the angels of God; and ye shall go forth baptizing with water, saying--Repent ye! Repent ye! For the Kingdom of Heaven is at hand. And from this place ye shall go forth unto the regions westward; and inasmuch as ye shall find them that will receive you, ye shall build up my Church in every region, until the time shall come when it shall be revealed unto you from on high, when the city of the New Jerusalem shall be prepared, that you may be gathered in one, that you may be my people and I will be your God. In this revelation instruction was given that no one was to preach or to build up the Church of Christ without being properly ordained by one having authority; the Elders were taught the principles which they should declare, and they were particularly enjoined to teach by the Spirit of the Lord; and if they received it not, they were told not to teach; the moral law was plainly declared and the dreadful consequence of unchastity was strongly emphasized; he that sinned and repented not was to be cast out; consecration of property to sustain the poor was enforced; home manufacture was encouraged by the requirements that dress should be plain and its beauty the beauty which the Saints' own labor gave it; cleanliness was commanded and idleness was condemned; the proper treatment of the sick and the mourning for the dead were made known: that glorious promise--the complete fulfillment of which has been a solace and a source of unbounded joy to the Latter-day Saints through all the years which have intervened since it was given--was made, "that those that die in me [Jesus Christ] shall not taste of death, for it shall be sweet unto them;" to those who had various infirmities and had faith, miraculous healing was promised; honesty of dealing was enjoined; instructions concerning the new translation of the Scriptures were given; when asked for, revelation upon revelation and knowledge upon knowledge were promised; the converts in the east were to be taught by the Elders to flee to the west to escape future trouble: the Saints were to receive Church covenants sufficient to establish them in Ohio and in the New Jerusalem; he that lacked wisdom was encouraged to ask and he should be given liberally and without upbraiding; commandments were given respecting fornicators, adulterers, and other transgressors, and the manner they should be dealt with. Altogether this was a most important revelation. It threw a flood of light upon a great variety of subjects and settled many important questions. Faithful men and women were greatly delighted at being members of a Church which the Lord acknowledged as His own, and to which He communicated His word through his inspired Prophet as he did at this time. While Joseph was thus administering among the people, in the same month of February, 1831, the Lord commanded him to call the Elders of the Church together from the east and the west, and from the north and south, to receive in solemn assemblage the pouring out of His Spirit upon them. Pursuant to this requirement a General Conference of the Church was appointed to be held in Kirtland on the 6th day of June, 1831. At no time during the Prophet's career did the care of the poor escape his attention or become a matter of indifference to him. He was a man of large benevolence, and his sympathies were quickly aroused by any tale of sorrow or appeal for relief. In the most busy and trying periods of his life those who went to him for counsel in their troubles, always found him willing to listen, and they were sure to receive encouragement and assistance. To extend comfort to the bruised spirit, and to help the needy and distressed appeared a constant pleasure to him. His hospitality, also, was a marked feature in his character. His house was always open to entertain the stranger. One of the most cherished recollections of many of the old members of the Church is the kindness with which they were treated by "Brother Joseph," and the warm welcome he gave them to his house upon their arrival at Kirtland and other places where he lived. In the revelation above referred to the Lord said: Ye must visit the poor and the needy and administer to their relief, that they may be kept until all things may be done according to my law which ye have received. In other revelations which the Lord gave to Joseph, frequent mention was made of the poor and the provisions which should be made for their sustenance. Before leaving Fayette, New York, the Church was commanded to appoint certain men to look to the poor and the needy and administer to their relief that they should not suffer. Directly after reaching Kirtland, Joseph received a revelation in which the Church was told by the Lord to remember the poor and consecrate properties for their support, that every man who had need might be amply supplied and receive according to his wants. Again, the command was given to "remember in all things the poor and the needy, the sick and the afflicted, for," the Lord said, "he that doeth not these things the same is not my disciple." A clear exposition of the duty laid upon every believer in the gospel as revealed in this last dispensation, if he had been blessed with abundance, to share of his wealth with the poor, was given in a subsequent revelation in the following striking language: Wo unto you rich men, that will not give your substance to the poor, for your riches will canker your souls; and this shall be your lamentation in the day of visitation, and of judgment, and of indignation--the harvest is past, the summer is ended, and my soul is not saved! In this way the duty of the Saints towards the poor--this practical and essential part of true religion--was deeply impressed upon them and kept constantly before them. In numerous paragraphs of the revelations given to the Church during those early days, were the members taught that the Lord intended His people to be equal in temporal things--that class distinctions should not exist among them because of the riches of some and the poverty of others. The effect of those early revelations and teachings upon this subject has been visible upon the people from the time they were given to the present. There has been a continual yearning for such a higher life--such a blessed and heavenly condition of society--as the practical adaptation and realization of the truths of the revelations will bring about. Amid the dangers with which many of the faithful members have thought the Church has been menaced through the increase of wealth of some of their number, they have always been cheered by the assurance that the day was not far distant when the injunction would be carried out, which the Lord gave in the days of which we write: "Let every man deal honestly, and be alike among this people, and receive alike, that ye may be one, even as I have commanded you." This has been the ideal condition to which all have lifted their eyes. The effect has been that the wide difference which exists in the world between the rich and the poor--with the one class wealthy beyond all safety and reason, and the other class wretchedly poor even to starvation--has always been felt to be terribly wrong and contrary to the will of God. It was this bond of union and mutual help in a temporal sense, established by the command of Jehovah, and constantly taught by the Prophet Joseph and his co-laborers, which enabled the Saints through all the succeeding persecutions to move and endure as one family, all suffering measurably alike. Since the days of the Savior there has never been until Joseph Smith's time, a system of social life in which honorable poverty received such consideration and such help. Concerning the poor at this early day the Lord said: They shall see the Kingdom of God coming in power and great glory unto their deliverance; for the fatness of the earth shall be theirs. For behold, the Lord shall come and his recompense shall be with him, and he shall reward every man, and the poor shall rejoice; and their generations shall inherit the earth from generation to generation forever and ever. The Church at Kirtland soon began to assume an importance which alarmed its opponents. Previous to this time falsehood and persecution had been directed almost entirely against the Prophet himself. But as the work extended and the Church increased in its membership, the father of lies did not confine his attacks to Joseph; he sent forth his countless emissaries to provoke hatred and wrath against the Church itself. Yet nothing tangible up to this time could be alleged against the Prophet Joseph or the Church which God organized through his instrumentality. Here at Kirtland, and at this time, however, the foes of truth united in formulating and publishing to the world all the calumnies which their wicked imaginations could devise. None were more active in this infamous business than certain fearful and lying priests and their bigoted adherents; and it is from this fruitful source of accusation and slander that subsequent defamers of the Prophet's early life have drawn many of their falsehoods. To the Saints, however, there was compensation for these attacks in the word of the Lord which they received in plainness and power at this time through the Prophet. He was inspired to write many revelations which were of priceless value to the Church. Principles and doctrines, instructions and warnings, promises and prophecies, were given with a simplicity and clearness suited to the capacity of the humblest understanding, and yet the truths they contained are so sublime as to furnish instruction and food for profound thought to men of the highest attainments and the most extensive cultivation. Among several revelations given during this month of March, 1831, there was one of more than ordinary interest to the Saints then, and the lapse of time has only added to its importance in the minds of all believers. It was upon that never-failing subject of interest--the second coming of the Savior. The signs which should precede His coming and the wonderful manifestations which should accompany it--making the event the most awful and yet the most glorious witnessed since the dawn of creation--were described with divine clearness. In this revelation the Lord said: Wherefore hearken and I will reason with you, and I will speak unto you and prophesy, as unto men in days of old; and I will show it plainly as I showed it unto my disciples as I stood before them in the flesh, and spake unto them, saying, as ye have asked of me concerning the signs of my coming in the day when I shall come in my glory in the clouds of heaven to fulfill the promises that I made unto your fathers. A rehearsal is then given of instructions and predictions which He gave to His disciples, similar, but in greater fullness to those recorded in the 24th chapter of Matthew in the New Testament. For the comfort of His ancient disciples He made promises, from which Saints in every age can derive satisfaction and hope. He said: And it shall come to pass that he that feareth me shall be looking forth for the great day of the Lord to come, even for the signs of the coming of the Son of Man. * * * But before the arm of the Lord shall fall, an angel shall sound his trump, and the saints that have slept shall come forth to meet me in the cloud; wherefore, if ye have slept in peace, blessed are you, for as you now behold me and know that I am, even so shall ye come unto me, and your souls shall live and your redemption shall be perfected, and the Saints shall come forth from the four quarters of the earth. Then shall the arm of the Lord fall upon the nations, and then shall the Lord set his foot upon this mount and it shall cleave in twain, and the earth shall tremble and reel to and fro, the Heavens shall also shake. * * * For they that are wise and have received the truth, and have taken the Holy Spirit for their guide, and have not been deceived; verily I say unto you, they shall not be hewn down and cast into the fire, but shall abide the day, and the earth shall be given unto them for an inheritance; and they shall multiply and wax strong, and their children shall grow up without sin unto salvation, for the Lord shall be in their midst, and his glory shall be upon them, and He will be their King and their Lawgiver. In the months of April and May, 1831, the Prophet continued to labor among the people and numerous commandments came from the Lord to him and other Elders, especially directing their ministrations and constantly resolving their doubts and removing their difficulties. The harvest was being gathered; the Saints from New York and other places had come up to Kirtland to join with their fellow-worshipers; constant accessions were being made, until on the 1st of June, 1831, a few days preceding the appointed General Conference of the Church, the congregation of the Saints numbered nearly two thousand souls. CHAPTER XVII. FOURTH GENERAL CONFERENCE--GOD DESIGNATES MISSOURI AS THE PLACE OF HOLDING THE NEXT CONFERENCE--TRANSGRESSION OF THE THOMPSON BRANCH-- JOSEPH GOES TO THE PLACE OF THE NEW JERUSALEM. From all the dwelling-places of the Saints throughout the land came representatives to attend the fourth General Conference of the Church. It opened on the morning of the 6th of June, 1831, in Kirtland, Ohio, under the presidency of Joseph Smith, the Prophet of God. Fourteen months had elapsed since the organization of the Church, with six members. Now the congregation numbered two thousand souls. For the marvelous manifestation of His power which had brought these people to a knowledge of the truth and had enabled them to become the recipients of saving ordinances, the conference offered praise to Almighty God. There was a great outpouring of the Spirit upon the assemblage, and the Lord displayed His power in the firm establishment of His word in the hearts of His children. Joseph himself says, "The Lord gave us power in proportion to the work to be done." Several were selected by revelation and ordained to the High Priesthood after the order of the Son of God, which is after the order of Melchisedec. This was the first occasion this Priesthood had been conferred upon the Elders in this dispensation. The cause was no longer the work of a single family. Its glory, its promise and its tribulation, as it must endure, were shared by a considerable community; but if the Saints had been all one family in the flesh, they could not have been more united and harmonious than they were on the occasion of this conference. Peace was in the household of faith, and through humility and prayer the blessings of Heaven were generally enjoyed. In the midst of the congregation the Lord made known, through Joseph, that their next conference should be held far away, in the State of Missouri, upon the spot consecrated by God unto the children of Jacob, the heirs of His covenant. In the same revelation the Lord directed the Prophet and Sidney Rigdon to prepare for their journey into the land of Zion; promising to them that through their faith they should know the land which was to be forever the inheritance of the Saints of the Most High. Special instructions were also given to others of the Elders, commanding them to go forth two by two in the proclamation of the word of God by the way, to every congregation where they could get a hearing. Though the western frontier of Missouri was their destination, they were commanded to take different routes and not build on each other's foundation or travel in each other's track. At this time the branch of the Church in Thompson, Ohio, fell into darkness, and messengers came to the Prophet asking him to inquire of the Lord for them. This branch was composed of Saints who had moved from Colesville, New York, and who had received instructions from the Lord, through the Prophet at the request of Bishop Partridge, as to the manner in which they should organize themselves to conduct their temporal affairs. In response to the supplication which Joseph addressed to the Lord upon this subject, humility and contrition were required from the Saints at Thompson for their transgression, and they were directed to take their journey into the regions westward, to near the line of the State of Missouri and the then Indian country. Word had been received from Oliver Cowdery and from Parley P. Pratt, announcing their ministrations in the West, and giving information concerning the Indians or Lamanites, who dwelt in the wilderness across the line from Missouri. While Joseph was preparing to depart on the western journey which he had been commanded to take, William W. Phelps, a man of considerable prominence in the Church afterwards, came with his family from afar and offered himself to do the will of the Lord. He had not yet been baptized, but he was promised the remission of his sins and the gift of the Holy Ghost by the laying on of hands, if he would submit to the ordinances with the proper feeling, and he was to be ordained to do the work of printing for the Church; and for this cause was required to take his journey with Joseph and Sidney Rigdon to the west. It was on the 19th day of June, 1831, that Joseph Smith departed from Kirtland, Ohio, to go up into Missouri, the place promised as an inheritance for the Saints and at which the New Jerusalem should sometime be established. The Prophet was accompanied by Sidney Rigdon, Martin Harris, Edward Partridge, W. W. Phelps, Joseph Coe and A. S. Gilbert and wife. As rapidly as possible they journeyed by wagon and stage and occasionally by canal boat to Cincinnati, Ohio. From the latter point they went to Louisville, Kentucky, by steamer, and were compelled to remain there three days waiting for an opportunity to get to St. Louis; they reached St. Louis by steamer, and there made a brief pause. From this city on the Mississippi, the Prophet of God walked across the entire State of Missouri to Independence, Jackson County, a distance of nearly three hundred miles as traveled. This journey through the blazing heat of June and July was sweet to Joseph. There was a charm about it which lightened toil. The pains and burdens were unworthy of notice in the delightful anticipation of seeing the land for which the Lord, as had been shown to him by vision and prophecy, had reserved so glorious a future. He was accompanied by Martin Harris, William W. Phelps, Edward Partridge and Joseph Coe; while Sidney Rigdon and A. S. Gilbert and wife went up the Missouri River a few days later by steamboat. It was about the middle of July when the Prophet and his party reached Independence. During the month of their journey Joseph had taught the gospel, in the cities, the villages and the country places, in vigor and simplicity. Joseph himself says that the meeting with his brethren, who had long awaited his arrival upon the confines of civilization, was a glorious one, moistened by many tears. It seemed good and pleasant for brethren to meet in unity and love after the privations which, for the sake of obeying the commands of God, they had endured since their separation. CHAPTER XVIII. ON THE BORDERS OF THE WILDERNESS--LAYING THE FIRST LOG--DEDICATION AND CONSECRATION OF THE LAND OF ZION AND TEMPLE SITE--BACK TO CIVILIZATION--SIGN-SEEKING AND VIOLENCE. When will the wilderness blossom as the rose? When will Zion be built up in her glory? And where will Thy temple stand unto which all nations shall come in the last days? The cry of the ancient prophets was repeated by the Prophet of the last dispensation as he looked out upon the wilderness; and the Lord answered the supplication with words of comfort and instruction. In a revelation given immediately after Joseph's arrival with his party in July, 1831, the Lord designated Independence and the lands surrounding as the promised spot, appointed and consecrated for the gathering of the Saints. It was the revealed purpose of the Almighty to give to His devoted Saints an everlasting inheritance in that region. Independence was to be the centre place of Zion, and the voice of the Lord indicated the exact spot upon which He would have a temple erected to His glory. In this revelation the Prophet and his brethren were informed, also, concerning the division of lands among the Saints, that all might be planted in their inheritances; and special instruction was given to such of the Elders as were required to perform special duties. On the first Sunday after the Prophet reached Independence, William W. Phelps preached a sermon over the western boundary line of the United States, Joseph and the other Elders being present. The strangers in the congregation were Indians, negroes and many white citizens who dwelt in the borders of the wilderness. Before the meeting adjourned two believers were baptized into the Church. Within a week after this time the members of the Colesville branch of the Church, who had been instructed to establish themselves in the land of Zion, arrived at Independence. About the first of August the word of the Lord was received, in which was made known many of His purposes concerning this land; that it should be the place upon which the Zion of God should stand, and where a feast of fat things should be prepared for the poor. God promised that unto this land all nations should be invited: Firstly, the rich and the learned, the wise and the noble; and after that cometh the day of my power; then shall the poor, the lame and the blind, and the deaf, come in unto the marriage of the Lamb, and partake of the supper of the Lord, prepared for the great day to come. It was in this revelation that the Lord made known His will concerning all rightful submission of His Saints to earthly powers. He said: Let no man think he is ruler, but let God rule him that judgeth, according to the counsel of his own will; Let no man break the laws of the land, for he that keepeth the laws of God hath no need to break the laws of the land: Wherefore be subject to the powers that be, until He reigns whose right it is to reign, and subdues all enemies under His feet. Behold the laws which ye have received from my hand are the laws of the Church, and in this light ye shall hold them forth. There was a disposition on the part of many, now that God had raised up a Prophet, through whom the word of the Lord could be given, to not act upon their own agency, nor even exert their own powers in many directions, without they received a command from the Lord, or counsel from His servant to do so. The great anxiety of the people to comply with the will of the Lord engendered this disposition. But there was danger of this being carried too far. The Prophet could under the inspiration of the Almighty, give general laws and counsel for the government and guidance of the Church, and as occasion might require, receive special revelations making known to individuals the will of the Lord concerning them and their labors. But as the Church increased in numbers there was necessarily a limit to this. It was not the design of the Lord to keep His people in leading strings; but to develop in them the attributes of Deity inherited from Himself. It was for them, therefore, to seek for His inspiration for themselves, and to exercise their own faculties ever subject to the general laws which He would give through him whom He had chosen as the leader of His people. Upon this subject His word came to the people at this time on this wise: For behold, it is not meet that I should command in all things, for he that is compelled in all things, the same is a slothful and not a wise servant; wherefore he receiveth no reward. Verily, I say men should be actively engaged in a good cause, and do many things of their own free will, and bring to pass much righteousness. For the power is in them, wherein they are agents unto themselves. And inasmuch as men do good they shall in no wise lose their reward. But he that doeth not anything until he is commanded, and receiveth a commandment with a doubtful heart, and keepeth it with slothfulness, the same is damned. It was also declared that by the voice of Sidney Rigdon the land should be consecrated and dedicated unto the Lord, and that the temple site should be blessed and set apart. Further, the Lord commanded that Joseph and Oliver and Sidney, after the conference meeting of the Church at Independence, should return to Kirtland and pursue their work there. This revelation closed with the words: Verily, the sound [of the gospel] must go forth from this place into all the world and unto the uttermost parts of the earth--the gospel must be preached unto every creature with signs following them that believe. And behold the Son of Man cometh. The first log for a house as a foundation for Zion, was laid at Kaw Township, Jackson County, Missouri, twelve miles west of Independence, on the 2nd day of August, 1831. In honor of the twelve tribes of Israel, it was carried and placed in position by twelve men, the Prophet being one of that number. This act was performed by the Saints of the Colesville branch, whose settlement in this region had been dictated through revelation by the Almighty, and they were directed and assisted in the same by Joseph himself. On the same day Sidney Rigdon offered the dedicatory prayer, in which this was consecrated to be the land of Zion, and to be a gathering place of the Saints. The promise of that inspired prayer "will yet," according to the words of the Prophet, "be unfolded to the satisfaction of the faithful." It seemed to Joseph that when the curse should be taken from this land, it would become one of the most blessed places on the face of the earth. On the following day, the 3rd of August, the spot for the temple was dedicated. Only eight men were present, but the Prophet says that the scene was most solemn and impressive. The Elders who were named by Joseph as having been so favored as to participate with him in this most important work, were Sidney Rigdon, Edward Partridge, W. W. Phelps, Oliver Cowdery, Martin Harris and Joseph Coe. The prayer of dedication was offered by the Prophet himself; and his promises and supplications to Heaven upon that spot have sanctified it for all time, and while earth shall endure. On the fourth day of August, 1831, the fifth conference of the Church and the first conference in the land of Zion was held at the house of Joshua Lewis, in Kaw Township, Joseph presided, and nearly if not quite all of the members of the Church in that region were present. These events which we have described--the selection and dedication of the centre place of Zion and the spot upon which the temple was to be erected, the formal laying of a foundation for the first building, the holding of a conference, and the establishment of some of the Saints in the land--attracted but slight attention at the time outside of the little circle of God's people. To merely human eyes, and viewed from the standpoint of men who had no faith in the promises of God, these must have seemed insignificant and, perhaps, contemptible proceedings to be the beginning of such great works as were predicted. But from the day that land was thus dedicated, unshaken confidence in the perfect fulfillment of every promise made concerning it, has filled the heart of every faithful member of the Church. Towards it the eyes of thousands upon thousands have been directed, around it their dearest hopes for themselves and their posterity have clustered, and their daily prayer has been that the Lord would hasten the redemption of Zion and build up the centre stake thereof. Having fulfilled the requirements of the Almighty, Joseph and ten companion Elders departed from Independence Landing on the Missouri River, for Kirtland, Ohio. It was on the 9th day of August, 1831, that they started to row down the river with a flotilla of sixteen canoes, carrying themselves and their provisions. The Prophet departed on this journey as cheerfully as he had left the land of civilization for the wilderness. If he knew the persecutions and tribulation into which he was advancing, he made no sign to his fellow voyagers. After three days of rowing down the Missouri, Joseph and Sidney and Oliver were directed to journey by land speedily to Kirtland, while the others were instructed to proceed with the canoes. On the day following this division, the 13th of August, Joseph met several Elders who were on their way to Independence. A meeting was held in which joy abounded. After this the Elders parted, the Prophet and his two companions continuing their journey and the others advancing toward the land of Zion. It was on the 27th day of August, 1831, that the Prophet and Sidney and Oliver reached Kirtland. During their eventful absence they had enjoyed the Spirit of inspiration to a great extent and had witnessed many manifestations of God's power. Their faith had been strengthened, and the purposes of the Almighty had been made more clear to their comprehension. They had also gained greater knowledge of the effort which Satan was making to hide the light from the eyes of mankind. The Lord had said to them: Ye are blessed, for the testimony which ye have borne is recorded in heaven for the angels to look upon, and they rejoice for you. After the return of the Elders to Kirtland the Saints sought most earnestly for further instruction concerning Zion and the gathering; and Joseph received a revelation in which many things were made plain upon these subjects, and they were shown the proper manner of securing the land of Zion to the best advantage. There had been some seeking after signs, and the Lord said: Wherefore, verily I say, let the wicked take heed, and let the rebellious fear and tremble; and let the unbelieving hold their lips, for the day of wrath shall come upon them as a whirlwind, and all flesh shall know that I am God. And he that seeketh shall see signs, but not unto salvation. * * * But behold faith cometh not by signs, but signs follow them that believe. The ensuing few days were spent in earnest labor among the Saints in Kirtland, many of whom were preparing to go up to Zion, hoping to start in the ensuing October. Joseph and Sidney were making ready to removing to the town of Hiram in Portage County, Ohio, where the Prophet intended to re-engage in the work of translating the Bible. On the 12th day of September, 1831, Joseph departed from Kirtland to take up his abode at Hiram, and here encountered anew and in violence the malicious spirit which, too often, accompanied those who seek after signs. CHAPTER XIX. A METHODIST PRIEST CONVERTED BY A MIRACLE--WANTS POWER TO SMITE--THE PROPHET AT HIRAM ENGAGED IN TRANSLATING--ORDER FOR PUBLICATION OF "THE EVENING AND MORNING STAR"--MAN-MADE COMMANDMENTS. Joseph had learned and taught to his brethren that the mission of the gospel was to bring peace and salvation to all mankind. He himself ministered in the utmost humility among the Saints as well as among strangers, for he was well aware that faith, meekness, patience and tribulation went before blessing, and that God required lowliness of heart before He exalted men; but the lesson which was so plain to him was never learned by some who became associated with the Church in that early day. One of the first of those who sought for signs was Ezra Booth, a man who had been a Methodist priest and had become suddenly converted to the gospel by seeing a miracle performed. Soon afterwards he asked that he might be granted power of God that he might smite men and make them believe the gospel of Christ. His conversion had been by a sign, and he sought to minister by means of signs. He wanted to go forth with the power to bless in one hand and the power to curse in the other, and save souls after a fashion he thought would be successful, and entirely different from the way ordained by the Lord. Early in the month of September, 1831, Ezra Booth became disappointed and yielded to the spirit of apostasy. Later he wrote a series of false and malignant letters which aroused hatred against Joseph and the cause and which culminated in a murderous attack. It was on the 12th day of September, 1831, that the Prophet took up his abode with his family at Hiram, Portage County, Ohio, at the residence of John Johnson, a member of the Church, and father of Luke S. and Lyman E. Johnson, who afterwards were chosen to be two of the Twelve Apostles. His daughter Marinda was the wife of Orson Hyde, another of the Twelve. Hiram was about thirty miles in a south-easterly direction from Kirtland. His first work was the preparation to continue the translation of the Bible. In the meantime, conferences were held and the word of the Lord received. At the first conference, held at the house where Joseph resided, October 11, 1831, it was decided that William W. Phelps should go to Missouri, and on his way, at Cincinnati, should purchase a press and type for the publication of a paper at Independence, to be called _The Evening and Morning Star_. This conference was adjourned until the 25th day of that month, to meet at the house of Serems Burnett, in Orange, Cuyahoga County, Ohio. During the interval, certain Elders were designated and directed to go forth among the other branches of the Church and collect means to aid the Prophet and Sidney Rigdon while engaged in translation of the Scriptures. At Orange, there were in attendance at the adjourned conference twelve High Priests, seventeen Elders, four Priests, three teachers, and four Deacons, in addition to a large congregation of other members. While at Orange, William E. McLellin, one of the prominent Elders, desired the Prophet to obtain the will of the Lord concerning him. Joseph complied, and through the word of the Lord which came as an answer to his prayer, William E. McLellin received much encouragement for what he had done; but he was commanded to repent of some things and was warned against adultery, a sin to which, it appears, he was inclined. He was promised great blessings if he should overcome. This instruction, direct from the Almighty, seemed to affect him for a time, but the words did not sink deep into his heart, because he soon rebelled and attempted to bring reproach upon the Church of Christ. He joined with others in whom the spirit of discontent was brooding, to find fault with the revelations of the Lord which Joseph received. When the Prophet returned to Hiram, the Lord condemned the folly and pride of McLellin and his sympathizers, and said to them that they might seek out of the book of commandments even the least of the revelations, and appoint the wisest among them to make one like unto it from his own knowledge. Filled with vanity and self-conceit, McLellin sacrilegiously essayed to write a commandment in rivalry of those bestowed direct from God upon the Church. But he failed miserably in his audacious effort, to the chagrin and humiliation of himself and his fellows. The attempt was not without its benefits, however, for the Saints were enabled to recognize the difference between the works of God and the presumptuous efforts of men. Upon this subject the Lord had said that the Elders should be under condemnation if they failed to bear record to the truth of His commandments, should the one who attempted to imitate them not succeed in his effort; "for," He said, "ye know there is no unrighteousness in them, and that which is righteous cometh down from above, from the Father of lights." The Elders obeyed this behest of the Lord and declared in strength and power their absolute knowledge that the revelations which had been bestowed upon the Church were from God. The Prophet held many special conferences during October and November, 1831, with different branches of the Church. He also pursued his work of translating the Bible, Sidney Rigdon writing at his dictation. Important revelations continued to be received for the comfort of the Saints. On the 3rd day of November the commandment now known and published in the book of Doctrine and Covenants as the "Appendix" was given to the Prophet at Hiram. Some of its sublime passages are as follows: Hearken and hear, O ye inhabitant of the earth. Listen ye elders of my church together, and hear the voice of the Lord, for he calleth upon all men, and he commandeth all men everywhere to repent; For behold, the Lord God hath sent forth the angel crying through the midst of heaven, saying, prepare ye the way of the Lord, and make his paths straight, for the hour of his coming is nigh, When the Lamb shall stand upon Mount Zion, and with him a hundred and forty-four thousand having his Father's name written on their foreheads; Wherefore, prepare ye for the coming of the Bridegroom; go ye, go ye out to meet him, For behold, he shall stand upon the mount of Olivet, and upon the mighty ocean, even the great deep, and upon the islands of the sea, and upon the land of Zion; And he shall utter his voice out of Zion, and he shall speak from Jerusalem and his voice shall be heard among all people, And it shall be the voice as of the voice of many waters, and as the voice of great thunder, which shall break down the mountains, and the valleys shall not be found; He shall command the great deep, and it shall be driven back into the north countries, and the islands shall become one land, And the land of Jerusalem and the land of Zion shall be turned back into their own place, and the earth shall be like as it was in the days before it was divided. And the Lord, even the Savior, shall stand in the midst of his people, and shall reign over all flesh. And they who are in the north countries shall come in remembrance before the Lord, and their prophets shall hear his voice and shall no longer stay themselves, and they shall smite the rocks, and the ice shall flow down at their presence. And an highway shall be cast up in the midst of the great deep. Their enemies shall become a prey unto them. And in the barren desert shall come forth pools of living water; and the parched ground shall no longer be a thirsty land. And they shall bring forth their rich treasures unto the children of Ephraim my servants. And the boundaries of the everlasting hills shall tremble at their presence. And there shall they fall down and be crowned with glory, even in Zion, by the hands of the servants of the Lord, even the children of Ephraim; And they shall be filled with songs of everlasting joy. Behold, this is the blessing of the everlasting God upon the tribes of Israel, and the richer blessing upon the head of Ephraim and his fellows. And they also of the tribe of Judah, after their pain, shall be sanctified in holiness before the Lord to dwell in his presence, day and night, forever and ever. And now, verily saith the Lord, That these things might be known among you, O ye inhabitants of the earth, I have sent forth mine angel, flying through the midst of heaven, having the everlasting gospel, who hath appeared unto some, and hath committed it unto man, who shall appear unto many who dwell on the earth; And this gospel shall be preached unto every nation, and kindred, and tongue, and people, And the servants of God shall go forth, saying, with a loud voice, Fear God and give glory to him, for the hour of his judgment is come; * * * * * And unto him that repenteth and sanctifieth himself before the Lord, shall be given eternal life; And upon them that hearken not to the voice of the Lord, shall be fulfilled that which was written by the prophet Moses, that they should be cut off from among the people. And also that which was written by the prophet Malachi: for, behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up saith the Lord of hosts, that it shall leave them neither root nor branch. Wherefore, this shall be the answer of the Lord unto them: In that day when I came unto mine own, no man among you received me, and you were driven out. When I called again, there was none of you to answer, yet my arm was not shortened at all, that I could not redeem, neither my power to deliver. Behold, at my rebuke I dry up the sea. I make the rivers a wilderness; their fish stinketh, and dieth for thirst. I clothe the heavens with blackness, and make sackcloth their covering. And this shall ye have of my hand--ye shall lay down in sorrow. Behold and lo, there are none to deliver you, for ye obeyed not my voice when I called to you out of the heavens; ye believed not my servants, and when they were sent unto you ye received them not; Wherefore they sealed up the testimony and bound up the law, and ye were delivered over unto darkness. These shall go away into outer darkness, where there is weeping, and wailing, and gnashing of teeth. In November Joseph arranged the commandments of the Lord to the Church which he had received, in their proper order, and sent them up into Missouri by the hands of Oliver Cowdery and John Whitmer, the purpose being to issue a printed edition of them for their dissemination among the Saints. Though the translating of the Scriptures occupied his attention at this time, yet the Prophet was not permitted to confine himself entirely to this labor; he was often required to go out and preach the gospel. Sidney Rigdon accompanied him, and wherever they went they overcame all opposition, confounding their enemies by a simple declaration of the truth and putting to shame such of the sectarian preachers as opposed them. On the 4th day of December, 1831, while the Prophet was at Kirtland, Newel K. Whitney was called by revelation from the Lord to be a Bishop in that part of the vineyard, and his duties in that important office were specified. Ezra Booth had succeeded in securing space in the columns of the Ohio _Star_, in which to publish his slanderous denunciations and falsehoods concerning Joseph and the Church. In replying to these, and in vindicating the people against them, the Prophet and Sidney Rigdon were closely occupied for some weeks. Satan was busy arousing enmity, and he used the apostate Booth and others as his instruments to provoke persecution. They were successful in filling the minds of many with darkness and prejudice; but Joseph and Sidney wherever they appeared were enabled to allay much of the excited feeling of bigotry. At Hiram, on the 16th day of February, 1832, the "vision" which is recorded in the Doctrine and Covenants, section 76--one of the grandest revelations given by God to man, in which the different degrees of glory held in reserve by the Almighty for His children and the dreadful fate which awaits the sons of perdition, were described with felicitous clearness--was given to Joseph and Sidney Rigdon. In writing this vision they leave this momentous testimony: And now, after the many testimonies that have been given of him [Jesus Christ], this is the testimony last of all, which we give of him, that he lives; For we saw him, even on the right hand of God, and we heard the voice bearing record that he is the Only Begotten of the Father-- That by him and through him and of him the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God. As the numerical strength of the Church increased, the Lord renewed his instructions concerning the welfare of the poor of His people. In a revelation given in the month of March, 1832, it was declared that a storehouse must be established for the needy among the Saints. This revelation also declared the Lord's will and purpose to yet establish a city in the land of Zion to secure equality of earthly blessings among the Saints. The wondrous enlightenment wrought by the revelations and the instructions of the past year had been shared by Joseph with his brethren. Nor did the knowledge of the great work stop with the Prophet and the believers. It extended to the opponents of the Almighty's purposes, and they were stirred up to intensity of hate. The wider the influence of the Prophet and his mission, the greater the scope of salvation thus ordained, the fiercer flamed out the fire of persecution. The murderous spirit of evil which had followed close upon Joseph's footsteps for several years threw its shadow on his humble home at Hiram. He had received a letter from Missouri announcing the arrival of the brethren at Independence and containing a prospectus for _The Evening and Morning Star_, and he was making preparation to visit the land of Zion when the fury of mobocratic violence broke loose upon him. During his residence at Father Johnson's he had held many meetings in the evenings and on the Sabbath and had baptized a number of persons. Olmsted Johnson, a son of Father Johnson, who had come upon a visit, heard the gospel from Joseph's lips; but the young man would not accept it. Joseph was led to warn him that if he rejected the truth, and should depart without obeying the requirements of the gospel, he should never return nor see his father's face more in this life. Olmsted was obdurate and left Hiram for the Southern States and Mexico. On his way homeward he was stricken with illness in Virginia and died there--a literal fulfillment of the warning he had received. Ezra Booth exerted a baleful influence upon three others of the Johnson boys who had already accepted the gospel, and they grew weak in the faith, and finally, together with Simonds Rider, apostatized and opposed the Prophet. CHAPTER XX. A NIGHT OF FURY--THE MURDEROUS MOB AT HIRAM--JOSEPH DRAGGED FROM HIS BED, AND IS STRIPPED, BRUISED AND ALMOST SLAIN BY A PROFANE AND DRUNKEN CROWD LED BY APOSTATES AND SECTARIAN MINISTERS. When the Prophet went to Hiram he carried with him twin children, the offspring of John Murdock, which Emma adopted when they were nine days old, intending to rear them in place of twin children of her own which had died. These babes were now eleven months old. On the 25th of March they were very ill, and the Prophet and his wife were anxiously nursing them and getting only a little broken rest. At a late hour of the night Joseph was lying down and slumbering heavily from weariness, when Emma heard a gentle tapping on the window. Her senses were dulled by sleepiness, and she paid little attention to the noise and made no inquiry nor investigation. A few moments later an infuriated mob burst the door open and surrounded the bed whereon Joseph lay in deep slumber. Ten or twelve of them had seized him and were dragging him from the house when Emma screamed. The cry awakened the Prophet, and in an instant he realized his position. As they were taking him through the door he made a desperate struggle to release himself. Getting a limb clear for a moment, he kicked one of the mob with such force as to fell the wretch to the ground. But before Joseph could bring his superior physical powers to bear, he was confined again within the grasp of numerous hands; and with a torrent of oaths, in which the mobbers profaned the name of Deity, they declared that they would kill him if he did not cease his struggles. As they started around the house with him, the mobocrat whom he had kicked came thrusting his bloody hands into the Prophet's face and shrieked at him with frightful execrations. Then they seized his throat and choked him until he ceased to breathe. When he recovered his senses from this inhuman attack he was nearly a furlong from the house, and there he saw Sidney Rigdon stretched upon the ground where the mob had dragged him by the heels. The Prophet thought that his companion was dead. These fiendish men continued to curse him and to blaspheme the name of Deity. They told him to ask his God for help, for they would give him none. They then dragged him nearly another furlong into a meadow and began calling to each other, continuing, however, to utter threats and oaths at him. By this time many additions had been made to their number. One cried out asking if Joseph was not to be killed. A group gathered at a little distance to hold a council and fix upon the Prophet's fate; while several of their number held him suspended in the air lest his person should touch the ground and thereby give him an opportunity to get a spring and wrench himself loose. After the council was concluded, the leading mobocrats declared that they would not kill him but would strip him naked and whip and tear his flesh. One cried out for a tar bucket, and when it was brought another exclaimed with a wicked oath, "Let us tar up his mouth!" They thrust a reeking tar paddle into his face and attempted to force it down his throat, but he kept his teeth tightly clenched. Then they tried to force a phial containing aquafortis into his mouth, but it broke between his lips. Not content with inflicting all this violence upon the Prophet's helpless form, one of the inhuman wretches, as though he was a devil incarnate, fell upon him and began to tear like a wildcat, at the same time screaming with a curse, "That's the way the Holy Ghost falls on folks!" While the mob were bruising him they mentioned two names that were familiar to him, "Simonds" and "Eli." After they left Joseph, he attempted to rise, but fell back again from pain and exhaustion. He succeeded, however, in tearing the tar away from his face so that he could breathe freely, and shortly afterward he began to recover. Arising, he made his way toward a light and found that it was from the house of Father Johnson where he lived. Emma saw his bruised form covered with tar, and thinking him to be fatally mangled she screamed and fainted. Securing some covering for his person, the Prophet entered the house, and spent the night in cleansing his body and dressing his wounds. Before making the assault upon Joseph, the mob had locked Father Johnson in his room. He had called for his wife to bring his gun, saying that he would blow a hole through the door, and at this the mob fled. As soon as he could force an egress, Father Johnson rushed from the house, seizing a club as he ran. He overtook the party which had captured Sidney Rigdon, and knocked one man down, and was about to smite another to the earth, when the mob deserted their first victim to attack the heroic old man. This diversion saved Sidney only for a brief time. The mob soon returned to him and inflicted serious pain and indignity upon him. They dragged him by his heels and left his head to strike upon the rough and frozen ground. By such barbarous treatment his scalp was lacerated and his body bruised, and he was driven into a delirium. The next morning, being the Sabbath, the people assembled at the usual hour of worship. With them came some of the mobbers, Simonds Rider, an apostate and Campbellite preacher, leader of the mob; one McClentic, son of a Campbellite minister; and Pelatiah Allen, Esq., who had given the mob a barrel of whisky to fill them with the devilish daring necessary for their crime. Many others of the mob were also in attendance. With his flesh all bruised and scarred, Joseph went to the meeting and stood before the congregation, facing his assailants of the previous night calmly and manfully. He preached a powerful sermon and on the same day baptized three believers into the Church. This mob was chiefly composed of religious men, principally sanctimonious Campbellites, Methodists and Baptists, besides several apostates from the Church. They continued to watch the house of Father Johnson, and even the death of one of the helpless little children, which occurred on the Friday following from the exposures of the night of the attack, could not dissuade the demoniac men from their purpose. Indeed, the death of this poor little infant seemed to act upon them like a taste of blood upon a tiger. It drove them to a murderous frenzy. The spirit of mobocracy spread through all that region of country and was particularly fierce at Kirtland. Sidney Rigdon fled to the latter city from Hiram, taking his sick family; but after a brief rest was compelled again to flee and went to Chardon. The Prophet himself remained in Hiram during another week. CHAPTER XXI. DEPARTURE OF THE PROPHET FROM HIRAM FOR THE CONSECRATED LAND IN MISSOURI--ACCEPTED AS THE PRESIDENT OF THE HIGH PRIESTHOOD--RETURNING FROM ZION, AN ATTEMPT IS MADE TO POISON HIM--SAVED UNDER BISHOP WHITNEY'S ADMINISTRATION. On the 2nd day of April, 1832, Joseph started from Hiram for Missouri. He was carried by Elder George Pitkin in the latter's wagon to Stubenville, whence the Prophet and Sidney, who had joined him in the meantime, took passage on Wednesday, the 5th of April, 1832, on board a steamboat for Wheeling, then in the state of Virginia. After departing from Hiram, Joseph directed his wife to go to Kirtland and await his return; and this she did, finding help and consolation with his friends. From Wheeling he soon resumed his journey towards Zion, and reached there on the 24th day of April, 1832. Two days later, in a solemn assemblage of the Church, Joseph was sustained as President of the High Priesthood. Bishop Edward Partridge extended the right hand of fellowship and recognition to Joseph in the office to which he had been elected, and the Saints ratified the deed in an impressive and unanimous manner. The Prophet found the Saints in Zion surrounded by people filled with the spirit of murder and rapine, and he sought with all the vigor and faith of his soul to unite the people in the bonds of love and mutual trust and help, that thus they might be enabled to withstand the assaults of their enemies. It was characteristic of him and of the revealed work, that he should teach his brethren at this hour, as always before and always after until the hour of his death, the potency of union. His purpose was then, as ever, to show the Saints the strength of a passive defense, coupled with kindness toward all humanity. Joseph had the personal strength and courage which, when not controlled by some mighty influence, make a man ambitious to overcome and punish any cruel foe by the arm of flesh, and yet in all his sufferings and ministrations he never advised or permitted any aggression upon the law or any insult to rightful authority. The Prophet visited the Saints in Kaw Township and was received with delight. The people there loved him and rejoiced in his presence and in his teachings. On the 1st day of May, 1832, the council of the Elders was continued at Independence, and the order was made that three thousand copies of the "Book of Commandments" should be printed. Five days later, Joseph departed from Independence for Kirtland in company with Sidney Rigdon and Newel K. Whitney. On their return, Bishop Whitney, while attempting to jump from the coach as the horses were running away, had his leg and foot broken in several places. Joseph had succeeded in getting out unhurt, and he took the Bishop to a public house at Greenville, Indiana, remaining with him there while Sidney went forward to Kirtland. Four weeks elapsed and still Newel was unable to proceed. Several times during that period, when the Prophet walked out into the adjoining woods he saw newly made graves; and one day at dinner he was seized with a spasm caused by poison which had been administered to him in his food with murderous intent. He rushed to the door and quantities of blood and poisonous matter gushed from his mouth. The muscular contortion induced by the agony was so great that his jaw was dislocated. When the convulsion had partially passed, he wrenched his jaw back to its place with his own hands, and made his way to the couch of Bishop Whitney as speedily as possible. The Bishop administered to him, and he was healed instantly, although the poison had been so quick and strong in its effect as to loosen the hair upon his head. The Prophet felt that they must flee from this spot at once, and asked his helpless brother to promise that he would be ready to start for Kirtland the next morning. Joseph declared to Bishop Whitney that if he would agree to this plan a wagon should be in waiting the next morning to transport them to the river bank, where they should find a ferry boat to take them quickly across. On the other side they should meet a carriage ready to convey them directly to the boat landing. Here a steamer should be ready to start, and at ten o'clock in the morning they should be steaming up the river. When the Prophet was led to make this prediction no arrangements had been made, neither were there any afterwards made by him to carry out this programme of travel. But animated by faith, Bishop Whitney gave his promise, and Joseph remained with him all night. Early the next morning they departed, and at ten o'clock, after having found the way opened, exactly as the Prophet was led to promise, they were sailing up the river, with the Bishop's limb sound enough to bear the journey without pain. It was June, 1832, when they arrived at Kirtland, where Joseph found his wife awaiting him. CHAPTER XXII. BRIGHAM YOUNG RECEIVES THE GOSPEL--HIS MEMORABLE MEETING WITH THE PROPHET--HIS CONSTANT DEVOTION--"THAT MAN WILL YET PRESIDE OVER THE CHURCH"--A REVELATION ON PRIESTHOOD--JOSEPH VISITS THE EASTERN STATES--HIS NUMEROUS LABORS--PROPHECY CONCERNING THE CIVIL WAR--ITS SUBSEQUENT FULFILLMENT. While the Prophet was on his way to Missouri in the month of April, 1832, an event occurred afar off in Mendon, Monroe County, New York, which was the forerunner of mighty help to Joseph and strength to the Church. It was the baptism of Brigham Young on the 14th day of April, 1832, by Elder Eleazer Miller. This destined successor of the Prophet had heard and accepted the truth. His sincerity and force of character were visible at his conversion, and after his confirmation at the water's edge as a member of the Church of Jesus Christ, he was ordained on the same day to the Melchisedec Priesthood. In the month of June when Joseph returned to Kirtland from Missouri he met and gave the hand of fellowship to Brigham Young, who had journeyed to Kirtland to hear the voice of the Prophet of God. A most memorable meeting was this of these two men whose names and fame were to become so indissolubly united! Of all the men of their generation they were to be the most loved and hated, their words and deeds were to be heralded to every corner of the earth, and, beyond those of all their contemporaries, were to make the deepest impress upon the world. If the fact be not fully recognized and acknowledged to-day, the hour is not far distant when it will be, that JOSEPH SMITH and BRIGHAM YOUNG were the two greatest men of their time. Providence had assigned each his labor, and each faithfully performed the allotted task. Joseph, under the direction of the Almighty, marked out the design and laid the foundation deep and strong; and Brigham, inspired from the same source, builded upon it carefully and judiciously. The labor of one was designed to be the fitting complement to the other. At this first visit the Prophet Joseph heard, for the first time, the gift of speaking in tongues. Brigham had received this gift, and at a meeting in the evening the Spirit rested upon him and he spoke in tongues. The Prophet received the gift of interpretation, and he said it was the language spoken by our Father Adam. The Spirit also rested upon him and he spoke in tongues. After this, the gifts of speaking in tongues and interpreting tongues were received and enjoyed by many of the Saints at Kirtland and elsewhere. From that day Joseph and Brigham were friends, attached to each other by a tie stronger and closer than that of earthly kinship. From that time on for twelve years Brigham gave earnest help to Joseph and demonstrated by his consideration and devotion that he knew the authority under which the younger man was acting. There was a time to come when Oliver Cowdery--the fellow apostle of Joseph, who, with him, had received the Aaronic Priesthood under the hands of John the Baptist, and the Melchisedec Priesthood under the hands of the apostles Peter, James and John, heavenly messengers sent expressly to confer these two Priesthoods upon them--would waver in his fidelity to the truth and would oppose Joseph and leave the Church. Not many years from the time of which we write Sidney Rigdon, the trusted counselor, the eloquent spokesman of the Prophet, who with him had beheld in vision the glories of the eternal world and borne solemn testimony that he had seen the Savior and knew that He lived, would turn his back upon and be ready to desert Joseph and to conspire against the Church. But not so with Brigham Young; but not so with the Prophet's brother Hyrum, and many others less eminent than these two. Hyrum Smith was the embodiment of unswerving fidelity and fraternal love. Ever by his brother's side to aid and comfort him, life had no charms for him when danger threatened the Lord's anointed. He had a mother to whom he always rendered dutiful and loving obedience; he had a wife and children upon whom he lavished a wealth of affection; he had brothers and sisters to whom he was kind, considerate and helpful; but for his brother Joseph he had a love which over-mastered all these affections; it surpassed the love of woman. When death stood in the pathway and menaced with its fearful terrors Joseph and those who stood by him, the Prophet besought Hyrum to stand aside and not accompany him. But, however obedient he might be to the slightest wish of his brother in other directions, upon this point he was immovable. If Joseph died, they would die together. As in his life, so in his death, Hyrum Smith exhibited the perfection of human love. With similar fidelity and unshaken integrity Brigham Young, from the time of this meeting in Kirtland, cordially sustained the Prophet Joseph in all his ministrations up to the day of his martyrdom. Many times during the ensuing twelve years, and especially during the great defection and apostasy at Kirtland, he had occasion, because of his devotion to Joseph, to exhibit the decision of character and moral courage for which he was so distinguished in after life. When hesitation and doubt were far too common, and many leading men faltered and fell away, Brigham stood in the midst of the storm of opposition like a tower of strength. The remark which he made concerning some of his brother apostles at Nauvoo, after the death of the Prophet Joseph, when he said "their hands had never trembled and their knees had never shook in maintaining and defending the principles of righteousness" applied with peculiar significance to himself and his own past connection with the work of God. But it was not in Joseph's lifetime alone that Brigham manifested his admiration for and devotion to his great friend. During the long period--thirty-three years--which he outlived the Prophet (when a common man under his circumstances might have been tempted to criticise the acts or peculiarities of his predecessor, or to contrast his own management of affairs with that of Joseph's) no one ever heard a word drop from his lips that was not worthy of the two men. His own success and great and world-wide prominence never diminished nor obscured the deep-rooted love and loyalty he felt towards the man whom God had chosen to hold the keys of this last dispensation and to be his file-leader in the Priesthood. It appears that the Prophet must have had something shown to him on this occasion concerning the future of Brigham Young; for Heber C. Kimball and Joseph Young, who both accompanied Brigham to Kirtland, each testified in his lifetime that the Prophet Joseph said to those who stood around him, "that man," pointing to Brigham Young who was a little distance off, "will yet preside over this Church." Levi W. Hancock, also, frequently testified that he heard the Prophet make this same statement concerning Brigham. In July Joseph was gratified to receive the first number of _The Evening and Morning Star_ from Independence. Light was already beginning to radiate from the land of Zion. A few weeks later Elders began to come in from their missionary labors in the Eastern States. Their reports were interesting, as from them could be gathered the nature of the difficulties to be contended with in bringing the people to a knowledge of the truth. The importance of this missionary work was apparent. The message which the Lord had given to His servants had to be declared to all people. The Prophet sought for definite instructions concerning this labor. On the 22nd and 23rd of September, 1832, he received the word of the Lord defining some of the powers of the Priesthood and giving consolation and strength to such as should be called to go forth in the ministry. Let no man among you * * * from this hour take purse or scrip that goeth forth to proclaim this gospel of the kingdom. * * * And whoso receiveth you, there I will be also, for I will go before your face: I will be on your right hand and on your left, and my Spirit shall be in your hearts, and mine angels round about you to bear you up. * * * Search diligently and spare not; and woe unto that house, or that village or city that rejecteth you, or your words, or your testimony concerning me. For I the Almighty have laid my hands upon the nations, to scourge them for their wickedness: And plagues shall go forth, and they shall not be taken from the earth until I have completed my work, which shall be cut short in righteousness, Until all shall know me, who remain, even from the least unto the greatest, and shall be filled with the knowledge of the Lord, and shall see eye to eye, and shall lift up their voice, and with the voice together sing this new song, saying-- The Lord hath brought again Zion, The Lord hath redeemed his people, Israel, According to the election of grace, Which was brought to pass by the faith And covenant of their fathers. The Lord hath redeemed his people, And Satan is bound and time is no longer; The Lord hath gathered all things in one; The Lord hath brought down Zion from above. The Lord hath brought up Zion from beneath. The earth hath travailed and brought forth her strength; And truth is established in her bowels; And the heavens have smiled upon her; And she is clothed with the glory of her God; For he stands in the midst of his people; Glory, and honor, and power, and might, Be ascribed to our God; for he is full of mercy, Justice, grace and truth, and peace, For ever and ever, Amen. * * * * * * Go ye forth * * reproving the world in righteousness of all their unrighteous and ungodly deeds, setting forth clearly and understandingly the desolation of abomination in the last days; For, with you, saith the Lord Almighty, I will rend their kingdoms; I will not only shake the earth, but the starry heavens shall tremble; For I, the Lord, have put forth my hand to exert the powers of heaven; ye cannot see it now, yet a little while and ye shall see it, and know that I am, and that I will come and reign with my people. Early in the month of October the Prophet departed with Bishop Whitney for the Eastern States, and made hurried visits to the cities of Albany, New York and Boston, returning to Kirtland on the sixth day of November, 1832. Three days previous to the latter date, on November 3rd, a son was born to him, whom he named Joseph. To one not divinely sustained the burden of work now laid upon Joseph would have been oppressive. The little time he could snatch from the labors of the ministry was devoted to diligent labor upon the translation of the Bible; and in addition he was planning for the further progress of proselyting work and for the upbuilding of Zion, in Missouri. Upon this latter subject he bestowed much anxious thought. He communicated with the Elders there by letter, and gave them careful instruction concerning the distribution of inheritances to the Saints and the general management of affairs in that land. On the 25th day of December, 1832, the following revelation and prophecy were given to Joseph, at Kirtland, Ohio: Verily, thus saith the Lord, concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls. The days will come that war will be poured upon all nations, beginning at that place; For behold, the Southern States shall be divided against the Northern States, and the Southern States will call on other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations, in order to defend themselves against other nations; and then war shall be poured out upon all nations. And it shall come to pass, after many days, slaves shall rise up against their masters, who shall be marshaled and disciplined for war; And it shall come to pass also, that the remnants who are left of the land will marshal themselves, and shall become exceeding angry, and shall vex the Gentiles with a sore vexation; And thus, with the sword, and by bloodshed, the inhabitants of the earth shall mourn; and with famine, and plague, and earthquakes, and the thunder of heaven, and the fierce and vivid lightning also, shall the inhabitants of the earth be made to feel the wrath, and indignation, and chastening hand of an Almighty God, until the consumption decreed hath made a full end of all the nations; * * * Wherefore, stand ye in holy places, and be not moved, until the day of the Lord come; for behold it cometh quickly, saith the Lord. Amen. This revelation was made known at that time to the Saints and was a subject of constant remark in the Church; in 1851 it was published to the world and obtained a somewhat wide circulation. Nearly twenty-nine years after its date, its wondrous fulfillment began when the first gun was fired at Fort Sumter, South Carolina. Since that time wars and rumors of wars have prevailed throughout the world. Peace has fled, and in view of all the Lord has said, it is not too much to expect it has fled no more to return till the reign of righteousness shall begin. It is strange that the solemn warning uttered by Joseph in 1832 should have gone unheeded. His prophecy was not without its purpose. The Lord inspired his mind with visions of the future and with power to view the paths by which the nation might escape the impending disasters, but like other parts of His message of salvation to the human race this warning also was rejected. CHAPTER XXIII. ORGANIZATION OF THE SCHOOL OF THE PROPHETS--THE TRANSLATION OF THE SCRIPTURES--THE WORD OF WISDOM REVEALED--JOSEPH SELECTS COUNSELORS-- THE SAVIOR AND ANGELS APPEAR AFTER THE ORDINATION--LANDS PURCHASED IN AND AROUND KIRTLAND. The warnings, of which he had been the chosen proclaimer to the world, imbued the Prophet with a sense of mankind's physical danger, as he had formerly been made to understand their spiritual jeopardy; and we find from all his writings and utterances of this period that he repeated often and in various ways the message of alarm. It was a busy winter of 1832-3 for Joseph. He organized a school of the Prophets, wherein such of the members of the Church as held the Melchisedek Priesthood and were worthy were permitted to assemble and receive instruction day by day in the things of God. He continued his translation of the scriptures; he directed letters to the Saints in Zion, exhorting them to repentance, to faithfulness and purification, admonishing them of the punishment in store for workers of unrighteousness; and he sat in many conferences in which the gifts of the gospel were made manifest in recognition and blessing of the humility of the people. On the 22nd day of January, 1833, there were many manifestations of the Holy Spirit at a conference at Kirtland. The Prophet and many of his brethren of the higher Priesthood, together with several other members, both men and women, spoke in tongues. The restoration of this gift to man gave great joy to those who received it; but the gift of speaking in tongues was esteemed by the saints of that early day as a reward to patient trust and meekness and not as a necessary sign or proof of truth. On the second day of February, 1833, the Prophet completed, for the time being, his inspired translation of the New Testament. No endeavor was made at that time to print the work. It was sealed up with the expectation that it would be brought forth at a later day with other of the scriptures. Joseph did not live to give to the world an authoritative publication of these translations. [1] But the labor was its own reward, bringing in the performance a special blessing of broadened comprehension to the Prophet and a general blessing of enlightenment to the people through his subsequent teachings. The Lord revealed His purpose in this matter when He said to Joseph at a later time: And, verily I say unto you, that it is my will that you should hasten to translate my scriptures, and to obtain a knowledge of history, and of countries, and of kingdoms, of laws of God and man, and all this for the salvation of Zion. [2] On the 27th day of February, 1833, the Prophet received the revelation known as the Word of Wisdom, warning the people to abstain from impurities and grossness in their food and drink, and promising them rich blessings of physical strength and protection from the power of the adversary as a reward for their obedience. The requirement of bodily pureness, to be gained by clean and wholesome living, was not more directly made upon the children of Israel anciently than upon the Latter-day Saints through the Prophet Joseph. This revealed Word of Wisdom embodies the most advanced principles of science in the condemnation of unclean or gluttonous appetites; and if it were implicitly obeyed by the human family, it would be a power to aid in a physical redemption for the race. Its delivery to Joseph marks another step in the divine plan for man's eventual elevation to divine acceptability--a plan which had already proved itself of heavenly origin by its sublime character. And now we are brought to the time when the Lord designed that the authority and power of the presidency of the Church should be shared by others and should be conferred upon them by Joseph. An intimation concerning the First Presidency of the Church was given in a revelation which the Prophet received in March, 1832, in which Frederick G. Williams was called of the Lord to be a counselor to Joseph. In previous revelations, also, mention was made by the Lord of the First Presidency of the Church, and some of the duties which belonged to that body. But it was not until the 8th day of March, 1833, that the Lord revealed His further will concerning this organization. At that time two men were designated to be associates of the Prophet--to be his counselors and members with him of the First Presidency of the Church. They were Sidney Rigdon and Frederick G. Williams, and on the 18th day of March, 1833, in the school of the Prophets, at Kirtland, obedient to the revealed word, Joseph ordained these men to this office, to take part with him in bearing the burden of the Kingdom of God, and to assist in the presidency of the High Priesthood. In this way was the first presiding quorum formed to administer in the Church; and it was not dissolved during the Prophet's life. But when the frightful deed at Carthage took place in after years, the Lord had provided an authority, equal in power to the complete first quorum, to hold the gifts and to carry the responsibility of the work. Joseph's glad submission to the will of the Lord respecting the distribution of authority is sufficient proof of his unselfishness. And the conception of this plan for the guidance of the Church proves that the system had its origin beyond and above the petty ambitions of humanity. Sidney Rigdon and Frederick G. Williams, with the successors of the latter as counselors, ever received proper consideration from Joseph; and though often they were a thorn in the flesh, because of their own ambitions or misdoings, he bore with them patiently, knowing that they were the chosen of the Lord, and forgave their failings as willingly and as humbly as he besought forgiveness of his own frailties. The Prophet was never more watchful of his own ordained prerogatives than of the power similarly conferred upon his brethren. He showed by his example to the Saints then and for all time how a man could defer to proper authority without cringing to his fellow man. The full beauty of the organization and the means by which the authority of the Priesthood would be perpetuated in the Church was not made fully known at that time. It came later, notably when the quorum of Apostles was organized. But this creation of the First Presidency was of great moment in demonstrating the exalted nature of his calling, and the Lord blessed it in the eyes of the assembled Priesthood. On the occasion when the ordination was solemnized, the sacrament was administered by the Prophet under the promise that the pure in heart should see a heavenly vision; and after the bread and wine had been partaken of in prayer and humility, the Savior appeared before their eyes, accompanied by concourses of holy angels. It was thus that the faithful were comforted in their meekness and blessed in their devotion. While looking forward to the building of Zion in Missouri, it was still deemed necessary for the Saints to have a resting place for some time to come in Kirtland. And very soon after the ordination of Sidney Rigdon and Frederick G. Williams, a council of the Priesthood was called, by which it was decided to purchase lands in and around Kirtland for the use of the Saints upon which they were to be established. This plan was not vacillation, however it might have seemed at that time to an unbeliever. Nor was it without its accomplishments and great benefits. Hopeful as Joseph and the Saints were to perform the work of establishing the center stake in Jackson County, and earnest as they were in their endeavor, the administration of ordinances, the endowment of the worthy Saints, and the ministration of heavenly beings, which afterwards took place in the temple at Kirtland, would necessarily have been delayed if the sole effort had been to erect a temple in Missouri; because the hatred against the truth soon became so violent there that the fulfillment of this purpose was, for the time, impossible. But while Kirtland was being strengthened and plans were being made to beautify the city and to enrich it for the benefit of the Saints, Zion in Missouri was also coming under the good influence. Joseph was gratified to learn that every dissension among the elders and members in Jackson County had ceased and that all was peace within that branch of the Church. There had been no serious difficulties, but so far removed from his direct guidance, some of the traveling Elders had exalted their own authority to conflict with that exercised by the resident presidency in Zion and misunderstandings ensued. This had all been corrected after Joseph had sent an epistle to the Saints in that region, and with the opening of April, 1833, there was much joy and hope at Kirtland, and much union and love in Jackson County. Later in the spring and in the early summer of 1833, revelations were received concerning the erection of a temple at Kirtland, and with this and attendant work the Prophet was constantly engaged. Footnotes 1. We have heard President Brigham Young state that the Prophet before his death had spoken to him about going through the translation of the scriptures again and perfecting it upon points of doctrine which the Lord had restrained him from giving in plainness and fullness at the time of which we write. 2. Doctrine and Covenants, Section xciii, verse 54. CHAPTER XXIV. THREATS OF A MOB OF THREE HUNDRED AT INDEPENDENCE--PURITY REQUIRED OF CHURCH MEMBERS--EXCOMMUNICATION OF DR. P. HURLBURT--HIS THREATS AGAINST THE PROPHET--PIXLEY JOINS THE MOB--HIS MALICIOUS FALSEHOODS-- MEETING OF A BASE ELEMENT--WICKED DETERMINATIONS--DESTRUCTION OF THE SAINTS' PRINTING ESTABLISHMENT--W. W. PHELPS DRIVEN FROM HOME--BISHOP PARTRIDGE AND ELDER ALLEN TARRED AND FEATHERED--"YOU MUST LEAVE THE COUNTRY"--ANOTHER MEETING OF THE ENEMY--THE SAINTS AGREE TO LEAVE JACKSON COUNTY. Eighteen hundred years after the crucifixion of our Savior, His Church in this last dispensation celebrated the third anniversary of its establishment. The ceremonies took place on the 6th day of April, 1833, on the banks of the Big Blue River in the western part of Jackson County, Missouri. Few as were the Saints then gathered in the land Zion, the event was impressive in its solemn recall of the past, and sublime in its exalted promise for the future of Christ's people. Joseph himself was not there; but eighty men who had received the Priesthood and also many other members of the Church were present to enjoy this reawakening in modern times of the power of the Son of God. This was not to be the only reawakening. The spirit of insensate murder which Jesus had encountered and which had culminated on Calvary was aroused in all its intensity against these His humble and chosen followers in the latter days. In the same month which witnessed the glorious reunion of the Saints, a mob, consisting of three hundred men, congregated at Independence and swore with much blasphemy to drive the people of God from their homes in that region and to destroy that branch of the Church. News of these dreadful threats was brought to the leading Elders at Independence; and in solemn assemblage they prayed that God would stay the hand of the wicked. The supplication was granted for a time; and the drunken rabble became filled with mutual hatred and distrust, so that they scattered from the meeting and carousing place, mingling with their maledictions against the Saints much vile language and many execrations concerning each other. When the Prophet learned of these manifestations in Jackson County, he was filled with much concern for his brethren; but his duty as commanded by the Lord required for a time his presence at Kirtland and in the East. And at Kirtland, despite the poverty of the people and the menace made by a wicked world against them, preparations were made to build the house unto the Lord as required in the revelations. The spirit of persecution which raged was doubtless permitted, if for no other reason than that it had the effect to purify the Church, and the members were also admonished thereby to sweep all unworthiness from their midst and to exclude from Church membership all wilful and persistent wrong-doers. Few and poor as were the Saints, it was the rule that no man, whatever his attainments or wealth, should retain his fellowship if his conduct proved that his soul was vile. It was not and is not now the practice of the Latter-day Saints to cover the sins of their members from the gaze of an unbelieving world, and to harbor the wrong-doer rather than to subject the entire body to the reproach of scoffers. With charity such as Christ commanded for all the frailties of a humanity struggling toward goodness, the Church has ever been an uncompromising punisher of wilful wickedness. In June, 1833, one Doctor P. Hurlburt was tried by the council of High Priests upon a charge of impure conduct with women while acting as a missionary in the East; and although he contested the case, as he desired for his own selfish purposes to continue for a time in relation with the Church, his guilt was fully established, he was cut off and the world was warned against him as an insidious enemy of female chastity. This man Hurlburt, being filled with hatred by the exposure of his true nature, showed himself a vindictive enemy of the Prophet and the Church, and in later times his name became associated with the notorious Spaulding story, and with threats and attempts upon Joseph's life. It was by such men, dishonorable apostates, suborned and aided by a jealous clergy, that the early falsehoods were propagated and the early persecutions were incited against the Church which would not condone their impurities. And it is the wicked untruth, started in that age and added to by the same class of men in later times, which is circulated to-day and which deceives the world concerning a people whose sole desire is to live in purity and in peace with all mankind. It was then, as it is now, noted that, in many instances, the charges against Latter-day Saints have varied according to the varied character of their originators. Men whose profession is divining for money, whose trade is deceiving human souls to gratify their own avarice, joined in the cry that Joseph Smith and his fellow Apostles were selfish seekers after the things of this world. Men whose souls felt no repugnance to the butchery of defenseless men, pure women and innocent little children originated the awful lie that murder was practiced and condoned by this Church. Impure wretches, looking with lustful eyes upon females, originated the untruth that woman was degraded and her virtue held in light esteem by the Latter-day Saints; and among the most prominent persecutors and prosecutors of this people have been lechers. Dishonest and disreputable men circulated the absurd falsehood that Joseph Smith and his followers sought to despoil others of their possessions instead of acquiring homes by the labors of their own hands. It is one of the most peculiar experiences of the Saints that in most instances the charge brought against them has been one of which the originator would himself be glad to be guilty. So it was at Independence in the summer of 1833. The first effort of the mob failed. They lacked a leader sufficiently base to unite them in their plans for robbery and murder. But in July of that year a man named Pixley, a paid agent of a sectarian Missionary Society, was dwelling in that region under the pretense of helping the Indians to the light of Christianity. He defamed the Saints to their fellow citizens of Missouri and sent malicious lies to the eastern states to stir up the older communities of the nation to a feeling of dislike. He misrepresented the Saints to the Indians and to the wilder white men of the border, with the hope to inflame these ungoverned and lawless people to attack and destroy the little handful of church members. The number of the Saints in the center stake of Zion at this time was twelve hundred. They were law-abiding and industrious. But they were intent upon the work commanded of the Lord, and they did not assimilate readily nor join in unworthy pursuits with the surrounding people, white and red and black. This self-isolation or exclusiveness constituted their sole offense. It is not surprising that the Saints should have striven to keep their skirts clean from close contact with the vicious element abounding there, nor that this same vicious element should have been easily aroused against a people so singular in their demeanor, and so unworldly in their lives and aspirations. Pixley, himself the teacher of a false religion, proclaimed against Joseph Smith as a false prophet. Pixley, himself the leader of deceived converts, proclaimed against the Saints as deluded followers. Pixley, himself a dishonest creature, proclaimed that the purpose of the Saints was to steal the possessions of other settlers, to steal their negroes, or to incite them to run away. The Latter-day Saints were men from the eastern states--Yankees--and consequently open to the suspicion of being Abolitionists. In upper Missouri in those days no charge could be made that would arouse more intense hatred and violence than that of being an Abolitionist. The mere whisper of such a suspicion was sufficient to inflame anger and arouse a mob. By such cries, Pixley and others of his kind induced every dissolute idler in that region to join in an onslaught for plunder. They all hoped to safely annihilate the Church and to seize the lands of the Saints under cover of a Pharisaical cry, "False prophets, deluded followers, idle vagabonds, land thieves!" With this man Pixley were united professed ministers of the gospel, officers of the law, politicians and many individuals of less personal importance if not less vindictiveness. They succeeded in so exciting the public mind that a mass meeting to devise some unlawful plan against the Saints was held at Independence, on the 20th day of July, 1833, at which a great horde of five hundred persons were in attendance. Not only were the scum of that wild region gathered, but men holding high official positions were also present, for individuals with political aspirations are often ready to join the lowest and most depraved in any popular movement. Amazing as it may seem, Lieutenant-Governor Lilburn W. Boggs, the second officer of the State of Missouri, was personally cognizant of the proceedings and aided every movement against the Saints. Colonel Richard Simpson was chairman of the meeting, and James H. Flournoy and Colonel Samuel D. Lucas were secretaries. A committee appointed for the purpose prepared and presented a manifesto, which was adopted by the meeting. It denounced the Saints for their poverty and for their peculiar religious belief, but it did not dare to charge a single specific violation of law against them. It closed with the declaration that no Latter-day Saint should in future be permitted to settle in Jackson County; that such as then resided there should remove; that the _Evening and Morning Star_ should no longer be published, and the business of printing by the Saints should be discontinued in that county; and "that those who failed to comply with this requisition are to refer to those of their brethren who have the gift of divination and of unknown tongues to inform them of the lot that awaits them." Not a single voice was recorded against the adoption of this infamous edict. It was unanimously accepted; and immediately a committee of thirteen persons was appointed to see that the decree was enforced. The space of two hours was allowed by the meeting for the delivery of the terms of this manifesto to the presiding officers of the Church, for their answer to this demand, and for the return of the committee to the meeting. Scant time, indeed, for the expatriation of twelve hundred law-abiding men, women and children! The Saints asked for delay for a pitiful ten days, in which to consider the awful decree. The answer was, "Fifteen minutes are enough." The mob were terribly, murderously earnest. When the committee returned to the re-convened meeting after a lapse of that brief two hours, they reported that the leaders of the Saints and the editor of the paper had asked time for consultation, not only among themselves but with their fellow believers and the Presidency of the Church in Ohio. A yell of hate greeted this announcement, and the meeting instantly and unanimously resolved to wreak instant vengeance upon the Saints and the paper. Headed by a red flag to signify their bloody purpose and their defiance of law, they rushed upon their prey. The house of William W. Phelps, the editor, containing the printing establishment, was razed to the ground. His press and type and other materials were seized and carried away by the mob. The papers and books were destroyed, and the family and furniture of the editor were cast off the premises. An infant child of Elder Phelps was dangerously ill in his wife's arms, but mother and babe were thrust out as brutally as the rest. An attack was made upon the store for the purpose of plundering it, but the mob was induced to forego their purpose to engage in more sanguinary delights. Bishop Edward Partridge and Charles Allen were stripped and tarred and feathered, because they would not deny the truth nor agree to leave the county at once. With the tar was mixed some powerful acid which burned their flesh frightfully. Several of the brethren were threatened with whipping and even worse. But it was growing dark and the mob concluded that enough had been done for one time; so the mass meeting, which this inhuman rabble was called, adjourned for three days until the 23rd of July, 1833. And Lilburn W. Boggs addressed some of the Saints saying, "You now know what our Jackson boys can do, and you must leave the country." Even a greater number of people assembled on the 23rd of July, as agreed, to renew the persecution of the poor Saints. A new committee was appointed to consult again with the presiding officers of the Church; and, not being entirely dead to humanity, this committee agreed to give the Saints time--one half until the 1st day of January, 1834, and the remainder until the 1st day of April, of the same year, in which to remove themselves from Jackson County. Further, it was settled that the _Star_ was not to be again published nor a press set up by any Latter-day Saint in the county, and that any members of the Church then journeying toward Jackson County should be stopped on the road and only permitted to have a temporary shelter until such time as all the Saints could remove from Jackson County to some new gathering place. A solemn pledge was given by the Committee that, meanwhile, the people should not be again assailed. The mass meeting, upon receiving this report, ratified it in a formal manner. Concluding that their great mission--to which they had devoted "their bodily powers, their lives, fortunes and sacred honors"--had been accomplished the rabble adjourned _sine die_. [1] Oliver Cowdery was at once dispatched to Kirtland with full information. When the Prophet Joseph heard of this wanton attack upon the Church and the sad situation of the people at Independence, he wrote, "Man may torment the body; but God in return will punish the soul." Footnotes 1. See NOTE 3., APPENDIX. CHAPTER XXV. THE CORNER STONE OF THE KIRTLAND TEMPLE LAID--A PRINTING ESTABLISHMENT OPENED--THE PROPHET'S MISSION TO CANADA--A MINISTER'S OPPOSITION-- BAPTISMS--PERSECUTIONS AT KIRTLAND--WILFORD WOODRUFF RECEIVES THE GOSPEL. No work of murderous mobs or judicial persecution has ever been able to stay the cause inaugurated under divine direction through Joseph Smith. At the very hour when the mob, on the 23rd day of July, 1833, were issuing their mandate of exile to the Saints in Jackson County, the cornerstone of the Lord's house in Kirtland was being laid according to the order of the Holy Priesthood of Christ. It was not that the purpose had shifted, that the center stake was to be removed from Missouri to Ohio. The command had been given; it will not be annulled. But long before manifestation of mob violence in Jackson County, the Lord had directed the building of a temple at Kirtland and the establishment of a stake of Zion there. And while the future, to human appearance, seemed to be growing darker and darker, Joseph received a revelation in which the Lord declared His immutable covenant that the Saints should be rewarded and blessed according to His promise, and that their afflictions should eventually be turned to their everlasting good. And, while the wickedness of the mobs in Missouri was still agitating the hearts of Joseph and the Saints and making the weak among the people to tremble and the strong to feel deep indignation, the Lord commanded His Saints to renounce war and proclaim peace and to bear afflictions patiently, until the third time of their being smitten by the wicked. He promised them that whoso should lay down their life in the cause of Christ should find it again, even life eternal. On the 11th day of September, 1833, a council under the presidency of the Prophet was held in Kirtland, and it was decided that a printing establishment should be opened there for the publication of the persecuted _Evening and Morning Star_ and for a new paper to be called the _Latter-day Saints' Messenger and Advocate_. About the same time Elders Orson Hyde and John Gould were sent to Jackson County as messengers from the First Presidency to the Missouri Saints in their tribulation. The Prophet felt that the field of souls was white for the harvest and that it was incumbent upon him to thrust in his sickle and gather the honest-in-heart. On the 5th day of October, 1833, he departed from Kirtland upon a missionary journey to Canada, in company with Sidney Rigdon and Freeman A. Nickerson. At various places on the road, they stopped and proclaimed the word of the Lord unto the inhabitants. In some villages they found already members of the Church. In others they found God-fearing men and women who were praying for light and were willing to obey when the simple gospel was presented before the eyes of their understanding. On the 12th day of October they had arrived at Perrysburg, New York, where they halted for a little time. Here the Prophet received a revelation in which the Lord instructed him that Zion must be chastened yet for a season, although she would finally be redeemed. When they reached Lodi, New York, they preached in the evening and made a further appointment for the day following at a Presbyterian meeting house, the use of which had been promised to them. But when many people had assembled outside the hall to hear Joseph, they were refused admission by the jealous sectarians in charge, and the indignant congregation went home in great confusion. On the 17th day of October the Prophet and his companions reached the home of Freeman A. Nickerson at Mount Pleasant in Upper Canada; and at this place and the adjoining town of Brantford and the villages of Colburn and Waterford they held several meetings which were blessed by a great outflow of the Spirit of God and by the presence of many honest-hearted people. Upon one occasion at Colburn they were beset very tumultuously at one of their meetings by a Wesleyan Methodist, who was determined that the assembled people should not hear the gospel. But his own lack of logic and courtesy injured himself rather than the persons against whom his violent efforts were directed. On the 26th day of October, after preaching to a large congregation at Mount Pleasant, Joseph baptized twelve persons, and on each of the two following days he baptized two persons, all of whom were confirmed as members of the Church. The Prophet also ordained E. F. Nickerson to be an Elder; and he gave much instruction to the newly-converted Saints concerning the truth and the constant necessity for watchfulness and humility. This labor made a considerable opening in this region for the further preaching of the truth. It was not, however the first proclamation of the gospel in Canada, because as early as July 20th of the same year, 1833, Elder Orson Pratt had preached to the people in Patten. On the 29th day of October the Prophet and his companions departed from Mount Pleasant for Kirtland; and on Monday, the 4th day of November, the Prophet reached his home and found his family in peace, as had been promised in the revelation given to him at Perrysburg. The inhabitants of Geauga County, Ohio, in which Kirtland was situated, began now to partake of a persecuting and mobocratic spirit, and threatened the Saints resident there with similar afflictions to those which had been visited upon their brethren in Missouri. The Prophet knew of the hate that was hanging around him, but he calmly viewed the situation, and in writing to Bishop Partridge at Clay County, Missouri, under date of December 5th, 1833, he said: The inhabitants of this county threaten our destruction, and we know not how soon they may be permitted to follow the examples of the Missourians; but our trust is in God, and we are determined, by His grace assisting us, to maintain the cause and hold out faithful unto the end, that we may be crowned with crowns of celestial glory, and enter into the rest that is prepared for the children of God. On the 16th day of December, 1833, the Lord revealed to Joseph the divine purpose concerning the Saints in Missouri, saying, I, the Lord, have suffered the affliction to come upon them, wherewith they have been afflicted, in consequence of their transgressions; Yet I will own them, and they shall be mine in that day when I shall come to make up my jewels. Therefore, they must needs be chastened and tried, even as Abraham, who was commanded to offer up his only son; For all those who will not endure chastening, but deny me, cannot be sanctified. * * * * * And they that have been scattered shall be gathered; And all they who have mourned shall be comforted; And all they who have given their lives for my name shall be crowned. Therefore, let your hearts be comforted concerning Zion; for all flesh is in mine hands; be still and know that I am God. Zion shall not be moved out of her place, notwithstanding her children are scattered; They that remain, and are pure in heart, shall return, and come to their inheritances, they and their children, with songs of everlasting joy, to build up the waste places of Zion. And immediately after the revelation was received the Prophet sent William Pratt and David W. Patten, as messengers to the scattered Saints of Missouri to give them words of comfort and instruction. Early in the month of December, 1833, Bishop Newel K. Whitney and Oliver Cowdery had brought to Kirtland a new printing press, and on the 18th day of the month a printing office in Kirtland was dedicated to the Lord and His purposes, and Oliver Cowdery began the publication of the _Evening and Morning Star_, which had been cast out of Missouri. On the day that Joseph dedicated the printing establishment to the service of the Lord, his father, Joseph Smith, Senior, was ordained to be the Patriarch to the whole Church. On that day Joseph wrote: And blessed is my father, for the hand of the Lord will be over him, for he shall see the afflictions of his children pass away; and when his head is fully ripe, he shall behold himself as an olive, whose branches are bowed down with much fruit; he shall also possess a mansion on high. In view of all that has since occurred, it is a remarkable fact, that the Prophet recorded in his journal of the 31st of December, 1833, the fact that "Wilford Woodruff was baptized at Richland, Oswego County, New York, by Zera Pulsipher." And this was before the Prophet and the future Apostle and President had ever met in the flesh. This is not the only mention of Wilford Woodruff in Joseph's dairy prior to their meeting. In one place the Prophet notices that Wilford had been ordained a teacher. It was the 25th day of April, 1834, when Wilford Woodruff visited the Prophet at Kirtland, and from that time on until Joseph's death they were intimately associated. It was clear that Joseph felt the staunch worthiness of his young brother, and in relying on him the Prophet was leaning upon no weak or broken reed, for Wilford Woodruff had been and had ever shown the fidelity of a Saint and the integrity and power of an Apostle of Jesus Christ. He was one of the most faithful of all the men who were gathered near to the Prophet's person to share his trials and his confidences. Wilford Woodruff never made any attempt to cultivate showy qualities, and yet he was always marked among his fellows; his characteristic humility and unswerving honesty being sufficient to attract the attention of all who had known him. His is another of the names to be recorded with that of Joseph, and it is worthy to stand side by side with the names of Brigham Young and John Taylor, for he was as loyal to them as he and they were to Joseph, the first Prophet of this dispensation. CHAPTER XXVI. THE JACKSON COUNTY PERSECUTIONS--APPEAL TO GOVERNOR DUNKLIN--HIS TIMID REPLY--HEARTLESS DRIVINGS--A BRUTAL MURDER--BOGGS ALLOWS THE MOB TO ORGANIZE AS A MILITIA--PITCHER PLACED IN COMMAND--CERTAIN MEN TAKEN IN CUSTODY BY THE MOB--SETTLEMENT IN CLAY COUNTY--COURT OF INQUIRY. "Be still and know that I am God." These are the words with which the Almighty answered Joseph when he importuned Heaven concerning the woes of the Saints in Missouri. And so he was wont to solace himself and his brethren with the remembrance of the revealed word that "After much tribulation cometh the blessing." How many years of the people or days of the Lord must elapse before the Saints would be planted in power in Zion, the Prophet could not learn; but this he did know that after her term of affliction and purification had passed she would be redeemed and beautified, and this is the promise that he uttered to his brethren in Kirtland and wrote to the Saints in Missouri. While Joseph had been traveling in the missionary field, momentous events took place in the far west. The truce which the mob had made, the mob had broken. Assaults upon the houses of the Saints were of constant occurrence. Satan was not satisfied that the people of the Lord should peacefully migrate with their few possessions into some other region, and the more turbulent spirits in the rabble began to threaten the lives of leading men at Independence and to declare that all of the people--men, women and children,--should be whipped out of the county. An attempt was made to establish a colony in Van Buren County, in the south. Some of the Saints settled there and began to labor diligently in the fields, but the spirit of mobocracy had spread, and a mob rose in arms, threatening to drive the Saints farther into exile. On the 28th day of September, 1883, a petition was addressed to His Excellency Daniel Dunklin, Governor of the State of Missouri, by the persecuted people in Jackson County; and it was carried to the executive office in Jefferson City by Elders Orson Hyde and William W. Phelps. In this eloquent document a recital was made of the woes to which the people had been subjected, of the patience with which they had borne these outrages, of the utter subversion of the principles of law and humanity, and of the participation in these outrages by leading men in the state, civil and military officers, politicians and preachers. The final appeal in this petition was as follows: Knowing, as we do, that the threats of this mob, in most cases, have been put into execution, and knowing also that every officer, civil and military, with a very few exceptions, has pledged his life and honor to force us from the county, dead or alive; and believing that civil process cannot be served without the aid of the Executive; and not wishing to have the blood of our defenseless women and children to stain the land which has once been stained by the blood of our fathers to purchase our liberty; we appeal to the Governor for aid, asking him, by express proclamation or otherwise, to raise a sufficient number of troops, who, with us, may be empowered to defend our rights, that we may sue for damages in the loss of property--for abuse--for defamation, as to ourselves; and if advisable, try for treason against the government, that the law of the land may not be defied, nor nullified, but peace be restored to our country:--And we will ever pray. Not one word in this petition had been set down in malice; it was temperate and respectful; and though its utterances were strong, they were borne out by incorruptible testimony, as well as, mainly, by the admissions of the mob themselves. After such an appeal, the Saints were entitled to prompt action and help. The Governor merely replied that the attorney-general of the state was absent, and upon his return a response would be prepared and sent by mail to Independence. The messengers from Zion journeyed back with empty hands, and awaited, amidst the tide of persecution, which was rising higher and higher around them, the signal of succor, from the executive office. About the 26th of October, 1833, a reply was received from Governor Dunklin, in which he says: No citizen, nor number of citizens, have a right to take the redress of their grievances, whether real or imaginary, into their own hands. Such conduct strikes at the very existence of society and subverts the foundation on which it is based. _Not being willing to persuade myself that any portion of the citizens of the state of Missouri are so lost to a sense of these truths as to require the exercise of force, in order to ensure respect for them,_ after advising with the attorney-general, and exercising my best judgment, I would advise you to make a trial of the efficacy of the laws; the judge of your circuit is a conservator of the peace. If an affidavit is made before him by any of you, that your lives are threatened and you believe them in danger, it would be his duty to have the offenders apprehended, and bind them to keep the peace. Such was the redress offered by the man whose sworn duty it was to see that the laws were faithfully executed. The lamb was sent back by the lion to ask protection from the wolf! It has often happened since in the history of the Saints, as it was then, that the men who should have been their vigilant protectors against plunderers and murderers, have been among the thieves and assassins. But Governor Dunklin's letter contained a promise that, in the event of a failure to get proper execution of the law in Jackson County, he would, upon official notification, take further steps to enforce its faithful observance. Upon this slight hope, the Saints began to restore their houses to comfort and to labor in the fields for their maintenance. The Saints had engaged four lawyers to aid them in obtaining a redress of their grievances, and as soon as this fact became known, the event occurred which Governor Dunklin should have foreseen. With tenfold intensity the fire of hatred raged against the people. On the night of October 31st an armed mob attacked a settlement of the Saints west of Big Blue, tore the roofs from many of the dwelling houses, whipped the men and drove the women and children screaming into the wilderness. The profanity of the mob was appalling. None of the Saints were armed, and the resistance which they might have offered with sticks was forbidden by their captors under penalty of death. Satiated with brutality, the mob at length retired, leaving orders that the Saints--men, women and children--should leave the county. The next day was the first of bleak November; and when the cold morning dawned, the Saints crept out of their hiding places whither they had fled for safety, and came back to their despoiled homes to find their habitations and their gardens in ruins. The women wept for their scourged and bleeding husbands. Children sobbed with hunger, cold and fear. How were these plundered people to find means for journeying to a land of safety? And whither were they to go? Asylum had already been denied them in the adjoining county: adequate protection had been practically denied to them by the civil power of the state; and they had no hope that any section of Missouri would harbor them. Such scenes of horror were repeated night after night at Independence, and every dwelling place of the Saints in that county. At Independence, on the 1st of November, one of the mob was caught in the very act of robbing the store of Gilbert & Whitney, and was carried before Samuel Weston, a justice of the peace; but despite the boast of the Governor, Mr. Weston refused to issue a warrant or to entertain the case, and the robber was turned loose to join his fellows in a continuation of murderous work. Other efforts were made to secure the aid of judicial power to stop the horrible work of the rabble, but in vain. Such of the officers of the law as were not allied with the mob dared not assert their authority. And so the work of rapine went on until it ended in murder. The 3rd day of November, 1833, was Sunday, and the Saints hoped for a cessation of hostilities, but none came. Word went out among the mob that Monday would be a bloody time. On November the 4th, the day of Joseph's return to Kirtland from his Canada mission, a large party of the mob fired upon some of the Saints west of Big Blue. Several of the Saints were wounded, two desperately. These were young men named Barber and Dibble, who were thought to have been fatally injured; but Philo Dibble finally recovered, and at the time of this writing is still living, a respected citizen of Utah Territory. After lingering in great agony, Barber died the next day. Three times and more the Saints had permitted their enemies to smite them, and three times and more they had submitted patiently. They had appealed to civil and military power in vain, and now the sight of blood thus wantonly shed aroused in them a strong spirit of resistance. When the mob continued the massacre they were greeted by shots from such of the Saints as had guns, and two of the mob fell dead. One of them, Hugh L. Brazeale, had often boasted: "I will wade to my knees in blood but that I will drive the Mormons from Jackson County." The men who had caught the mobber in the act of plundering Gilbert & Whitney's store were arrested upon a fictitious charge of assault upon that wretch. Apparently the mob had no difficulty in obtaining process of court and securing its service. An effort was made to kill these prisoners while they were in charge of the officers of the law, and shots were fired at them, and they had to be placed in jail to protect their lives. And now comes the most diabolical feature of all the persecution in Missouri up to that date. On the 5th day of November, 1833, Lieutenant-Governor Boggs permitted the mob to organize as a militia, and placed them under the command of Colonel Thomas Pitcher. While the Saints showed no intention of resisting, the rabble did not feel the need of such organization; but when it was found that, driven to the last extremity, the Saints would fight for their lives, Boggs clothed the mob with military power, that resistance to them might be charged against the Saints as insurrection against the legal authorities of the state of Missouri. Colonel Pitcher demanded that the Saints should give up their arms; that certain men who had been engaged in the fight west of Big Blue should be delivered into his hands to be tried for murder; and that the people should leave the county forthwith. It was clear that the alternative was death to the men and outrage to the women and children. And so the Saints yielded under solemn promise of protection. As soon as the demand was complied with, the mob rushed like demons in various directions, bursting violently into houses and threatening the women and children with massacre. One party of the mob was headed by Rev. Isaac McCoy, and other preachers joined in the rabble. Men, women and children fled to the prairie and to the river banks, seeking in the wilderness, amidst all its terrors, a peace denied them by civilized men. Husbands and wives and children were separated, and one knew not whether his beloved kin were dead or alive. Who can say that a restoration of the Gospel of Peace was not necessary in such an age? After a time most of the scattered Saints gathered in Clay County, where a court of inquiry was ordered by Governor Dunklin, but the murderers and robbers who slew the Saints and took their substance in Jackson County, Missouri, went unwhipped of justice. Clay County was the only section of the state which received the Saints with any degree of charity. From Van Buren and Lafayette and other counties they were forced to flee as they were from Jackson. In Clay County, where many of them had found a haven of rest among noble-hearted citizens, the Saints prepared and sent up to Governor Dunklin such piteous appeals as might have melted a heart of adamant. They had been stripped of all their worldly substance; winter was upon them; they even lacked food and raiment; and from hour to hour they were in expectation of further assaults. It was their supplication to the Governor that he would use the power of the state to restore them to their lands and possessions, and to give a sufficient guard to a court of inquiry, which might examine into the whole history of the outrages made against them. The court of inquiry was held, and Colonel Pitcher was arraigned and ordered for further trial by court-martial. But it soon became clear that the Saints could not be restored to their lands in Jackson County under existing conditions; because the mob swore that if they returned, there would be a wholesale massacre of Mormons, and the Governor, it was said, had not the constitutional right to establish a permanent guard for the persons and property of the defenseless Saints. Messengers had gone at various times from the scenes of the outrage in Missouri to the Prophet at Kirtland, and when he heard the dreadful news, he burst into tears and sobbed aloud: "Oh, my brethren, my brethren! would that I had been with you to share your fate. Almighty God, what shall we do in such a trial as this?" CHAPTER XXVII. HURLBURT'S EFFORTS TO DESTROY JOSEPH--HIGH COUNCILS ORGANIZED--THE CAMP OF ZION--A HARD JOURNEY--RATTLESNAKES IN CAMP--THE PROPHET'S PHILOSOPHY--ELDER HUMPHREY'S EXPERIENCE. With the opening of the year 1834, Joseph recorded his prayer that the Lord would deliver Zion and gather in His scattered people to possess it in peace, and that, in their dispersion, He would provide for them that they might not perish of hunger and cold. At the same time he was pursued by threats against his own life. The apostate, Doctor P. Hurlburt, was determined to wreak his rage upon Joseph's person. Hurlburt had circulated vile falsehoods and presented lying affidavits among the people in the towns surrounding Kirtland, in the hope of exciting mobocratic violence. If personal considerations alone had been involved in these attempts of Hurlburt's to destroy him, the Prophet might have taken no steps to restrain him or to bring him to justice. But his duty to the Church demanded his preservation, and by his consent process of court was secured against Hurlburt, and later, on the 9th of April, 1834, that infamous creature was found guilty of threatening to kill, and was by a court at Chardon, Ohio, placed under bonds. Many high councils exist in the Church at the present time, there being one in every Stake of Zion. It was on the 17th day of February, 1834, at Kirtland, however, that the Prophet organized the first high council of the Church. This tribunal consisted of twelve High Priests, and it was presided over by the Prophet and his two counselors, Sidney Rigdon and Frederick G. Williams. Its duty was to hear all matters of dispute between members of the Church who sought equity, and to decide such issues according to the principles of eternal justice. The plan of settling disputes and preventing litigation among brethren, which the Prophet was then inspired to introduce, has grown with the growth of the Church, and the high council has performed an important mission in the years which have followed. It has worked without fees; it has known no coercion; the honesty of its decisions have been beyond question; and often it has been appealed to by men not of the faith, that their disputes might be settled with fairness and economy. It has never usurped the function of the criminal courts; it has never sought to enforce its judgment by any civil process. It has only decreed according to clear and unmistakable justice and has left the parties to accept the judgment, and if not complied with or appealed from, to have Church fellowship withdrawn from them. The rules which the Prophet established to control its proceedings under divine guidance were delivered to it at the time of organization, and they, speaking of all the high councils which have since been organized, are still governed by them. To confirm the twelve chosen men in their places the Prophet laid his hands upon each one's head and blessed him with the gifts and authority necessary for his calling. The first act of the high council at Kirtland was to declare Joseph Smith the President of the Church with Sidney Rigdon and Frederick G. Williams as the other members of the First Presidency. All this time the cry of the exiled Saints in Missouri was ascending to heaven for the redemption of their homes and for their own release from oppression. In a revelation given to the Prophet February 24, 1834, the Lord made known that the wicked had been permitted to fill up the measure of their iniquities that those who are called after His name might be chastened for a season; because in many things they had not hearkened unto His commandments. He declared that in His own due time the punishment of His wrath should be poured out upon the persecutors of His Saints, and He promised the elect that they should repossess the goodly land from which they had been driven. The Prophet was commanded to gather up the strength of the Lord's house to journey to the land Zion to assist the scattered Saints. Two days later he departed for the East to obtain assistance for the work of the Lord. Other Elders were also called to perform similar missions. The Prophet traveled as far as Geneseo, New York, reaching there on the 15th day of March, 1834. On the way he preached to many of the congregations of Saints and also to many assemblages of unbelievers. On the 19th of March he began his return journey to Kirtland, which place he reached on the 28th. On the 18th day of April, 1834, while Joseph was journeying in company with Sidney Rigdon, Oliver Cowdery and Zebedee Coltrin to New Portage for the purpose of gathering up help for Zion, an effort was made by a party of men to capture them as they traveled along the road after darkness had fallen. By driving rapidly they escaped the hands of the bandits who sent a torrent of curses after the Prophet's party. It was the 5th day of May, 1834, when Joseph, having gathered clothing and food for his brethren and sisters in Missouri who had been robbed and plundered of their effects, departed, with a company of brethren, from Kirtland to find and succor the distressed Saints. His party consisted of about one hundred men, nearly all young and nearly all endowed with the Priesthood. At New Portage they were joined by fifty men, some of whom had gone in advance of the main body from Kirtland. A careful and harmonious organization of the company was made that the progress of this Camp of Zion might be in steadiness and order. The wagons of the party numbered twenty and were filled with provisions and clothing, and such arms as the company needed for the securing of game and for defense. Nearly all of the men were compelled to walk, and Joseph cheerfully led their journey. They traveled sometimes forty or fifty miles in a day, resting always on the Sabbath and holding religious services. Every night they retired to their tents at the sound of the trumpet, and every man bowed to the Lord in thanksgiving for the blessings of the day and in supplication for the welfare of the families they were leaving behind and the poor Saints they were going to meet. And every morning at the sound of the trumpet every man arose and fell upon his knees before Heaven, invoking its watchful care during the day. The march was necessarily one of great hardship. The men waded rivers, struggled through marshes and tramped across hard stretches of hill and sandy plain. Many of them suffered from bruised and bleeding feet. Often they were harassed by evil men who suspected their mission and sought to prevent its fulfillment. A few persons in the Camp had proved unruly, and while they were in the vicinity of the Illinois River, Joseph was led to utter a solemn warning against the dissensions of some of his brethren. He exhorted them to faithfulness and humility, and told them that the Lord had revealed to him that a scourge must come upon them in consequence of their disobedience. Still if they would repent and humble themselves before the Lord, a part of the severity of the scourge might be turned away. Joseph and his brethren reached the banks of the Mississippi on the 4th day of June, and encamped at a point where the river was a mile and half in width. Having but one ferry boat two days were required in which to make the passage of the entire party from Illinois into Missouri. Besides, they were delayed, though not prevented, by the menace of numerous enemies who swore that they should not pass beyond the Mississippi. One of the instructions given by the Prophet during this journey was that his brethren should not kill an animal of any kind, unless it became absolutely necessary to save themselves from starvation. On one occasion, while the Prophet's tent was being pitched at camp the men saw three rattlesnakes and were about to kill them, but Joseph forbade the act. He asked the Elders how would the serpent ever lose its venom while the servants of God made war upon it with desire to kill. He said: "Men themselves must first become harmless before they can expect the brute creation to be so. When man shall lose his own vicious disposition and cease to destroy the inferior animals, the lion and lamb may dwell together and the suckling child play with the serpent in safety." It was a deep philosophy and contrary to the preconceived notions and early lessons of his brethren; but they obeyed. And soon they experienced the truth of his words. One of the members of the Camp by the name of Solomon Humphrey lay down on the prairie one day to rest. He fell asleep with his hat in hand. While he slumbered a large rattlesnake crawled up and coiled between him and his hat, and when Elder Humphrey awoke he found the serpent's head not a foot from his own. He did not harm it, and when some of his brethren would have killed it, he stayed their hands, saying: "No, I will protect him, for he and I have had a good nap together." Although the rattlesnake was roused it made no effort to strike. CHAPTER XXVIII. VAIN APPEALS OF THE JACKSON COUNTY SAINTS FOR PROTECTION--THE APPROACH OF ZION'S CAMP--ATTEMPTS TO RAISE AN OPPOSING ARMY--JAMES CAMPBELL'S PROPHECY AND ITS FULFILLMENT--A PROVIDENTIAL STORM--REMARKABLE RISE OF FISHING RIVER--JOSEPH STATES THE OBJECT OF ZION'S CAMP--A COMFORTING REVELATION. While the Prophet was encountering and overcoming many difficulties to bring succor to the Saints, the latter were engaged in a vain struggle to secure their rights. Correspondence passed between their leaders and the civil officers from the judges up to the President of the United States. Many of the appeals brought polite replies, but they resulted in no effective aid. Governor Dunklin sent several communications recognizing and deploring the wrongs inflicted, but stating he could not, without transcending his power, order a military force to maintain the Saints in their Jackson County possessions. The latter sentiment was also the substance of the reply from the Secretary of War in behalf of the President of the United States. It is worthy of note that in all of the correspondence upon this question not a single charge is made against the Saints. It proves that in all things they were the sufferers from wrong, and not the doers of wrong; because the men to whom they appealed would have been quick to offer an excuse for their failure to extend redress. Possibly the Governor thought he had done enough when he filled his correspondence with high-minded and sympathetic sentiments; but of what avail was it to the Saints for him to say to them as follows? On the subject of civil injuries, I must refer you to the courts; such questions rest with them exclusively. The laws are sufficient to afford a remedy for every injury of this kind, and, whenever you make out a case, entitling you to damages, there can be no doubt entertained of their ample award. Justice is sometimes slow in its progress, but it is not less sure on that account. This is but a repetition practically of what he had said before without avail. Was not this almost a mockery of the people's disasters? It was at least a satire upon the persistent denial of the judicial officers in Jackson County to do justice. Later a court of inquiry was convened at Independence, under military guard; but the mob defied all the authority of law, scoffed at the Governor's order, subdued the court into a state of terror, and laughed at the troops as they were withdrawn. A court martial was convened and it found Colonel Pitcher guilty of calling upon the militia to repress an insurrection where there was no insurrection, and decided that he had taken arms from the citizens who were lawfully seeking to defend themselves against unlawful aggression; but the Governor in vain commanded the officers to restore the arms to the people from whom they had been stolen. Although repeated orders were issued by his Excellency those arms never were and to this day have not been returned. The assaults of the mob on the scattered Saints and their property in Jackson County continued. In the latter part of April, 1834, one hundred and fifty houses were torn to the ground by the rabble. Joseph and his party found a branch of the Church at Salt River, in the state of Missouri, where they encamped to spend Sunday, the 8th of June. Here they were joined by Hyrum Smith and Lyman Wight with another party which had been gathered in the State of Michigan and surrounding regions; and the Camp of Zion with this addition now numbered two hundred and five men and twenty-five wagons well laden. Several days were devoted to much needed recuperation, for the greater part of this devoted band of men had traveled nine hundred miles in a little more than a month's time, the journey being largely made on foot amidst all the natural hardships of a wild country where constant watchfulness had to be exercised. On the 18th of June they pitched their tents within one mile of Richmond in Ray County. Two days previous to this time a mass meeting had been held at the court house in Liberty, Clay County, to consider propositions made by the people of Jackson County to the exiled Saints. Flaming war speeches were delivered by civil officers and by sectarian priests from Jackson County, who had hoped to arouse the hospitable people of Clay against their inoffensive guests, the Saints. Because General Doniphan and the chairman of the meeting, a Mr. Turnham, counseled peace and decency, the old spirit of savage violence broke loose with all its virulence on the part of the representatives from Independence, and the meeting ended with a stabbing affray between two members of the former mob, in which one of them was dangerously wounded. The leading men among the Saints presented an answer in which they asked for time and in which they deprecated any hostilities upon either side during the pendency of the negotiation. It was at once manifest that the proposition of the mobocrats had been but a sham to cover further violence. The news of the approach of the Prophet and his brethren in an organized camp had reached the ears of these infuriated men, and they felt that he was putting himself in their power. They counted with entire certainty upon the inability of the officers of the law to prevent their carrying out any fell purpose which they might adopt against the Latter-day Saints. If there was an official who did not justify them in their attacks upon the believers in this unpopular religion, they expected to overawe him; but from the Governor down they knew they had secret sympathy if not their active aid. With all their innocence and excellence, therefore, the Latter-day Saints could place no reliance upon the laws and the safeguards of civilized society to protect them if these desperadoes chose to attack them. The sole purpose of Joseph and his brethren was to bring succor to their suffering friends; but this their inhuman enemies were determined they should not do. Fifteen of the most violent mobocrats, with Samuel C. Owens and James Campbell at their head started to raise an army to meet and overpower the Camp of Zion. James Campbell swore as he adjusted his pistols in the holsters, "The eagles and turkey buzzards shall eat my flesh if I do not fix Joe Smith and his army so that their skins will not hold shucks, before two days are past." That night as twelve of these mobocrats were attempting to cross the Missouri River their boat was sunk and seven of them were drowned. Among the lost was Campbell, whose corpse floated down the river several miles and lodged upon a pile of driftwood, where ravenous birds did indeed pick his flesh from his bones, leaving the hideous bare skeleton to be discovered three weeks later by one Mr. Purtle. On the night of the 19th, unobserved by a large party of their enemies who intended to fall upon them and murder them, the members of Zion's Camp passed through Richmond in the darkness, and pitched their tents between two branches of Fishing River. While the members of the Camp were making preparations for the night five armed desperadoes appeared before them and, with many blasphemies, said: "You will see hell before morning. Sixty men are coming from Richmond, and seventy more from Clay County to utterly destroy you." More than three hundred bloodthirsty men had engaged to concentrate at this point and attack Joseph. But to the subsequent unbounded thankfulness of the members of the Camp, the Lord interposed. When night came a mighty hurricane arose, throwing the plans of these savages into confusion, scattering them in the utmost disorder, and melting their courage into abject fright in the presence of the awful elemental strife. The severity of the storm was not felt to the same extent where Joseph and the camp had rested, but around them hail fell like grapeshot, spreading terror among the people and devastation amidst all the work of human hands. While the surrounding region was in this state of consternation, Joseph and his party took refuge in a log meeting house near their camp, being compelled to enter the building through a window. When the commotion was over and they emerged from their retreat, the Prophet gave orders that the parties to whom the house belonged should be visited and tendered an explanation of the intrusion and remuneration for any fancied damage. So scrupulous was he not to trespass upon the rights of others. When the tornado burst only forty of the mob had been able to cross Fishing River. They afterwards swore that the little Fishing River rose thirty feet in thirty minutes, separating them from their companions, and making them glad to flee back among their lawless friends in Jackson County. The larger party of the mob, thus foiled in their purpose to cross the river, also fled. The Big Fishing River had risen nearly forty feet in one night. One of the mob had been killed by lightning. On Saturday, the 21st of June, Colonel Scounce and two other leading men of Ray County visited Joseph, and begged to know his intentions, stating: "We see that there is an almighty power that protects this people." Colonel Scounce confessed that he had been leading a company of armed men to fall upon the Prophet, but had been driven back by the storm. The Prophet with all the mildness and dignity which ever sat so becomingly upon him, and which always impressed his hearers, answered that he had come to administer to the wants of his afflicted friends and did not wish to molest or injure anybody. He then made a full and fair statement of the difficulties as he understood them; and when he had closed the three ambassadors, melted into compassion, offered their hands and declared that they would use every endeavor to allay the excitement. On the 22nd day of June, 1834, while encamped on Fishing River, Joseph received a revelation in which the Lord declared that the Elders should wait for a season for the redemption of Zion; that he did not require at their hands to fight the battles of Zion, for he would fight their battles; and this he addressed to the Camp which had come up from Kirtland and other places into Missouri to do His will and with the hope that they might contribute to the redemption of His afflicted people. The Lord rebuked many among the Saints in the branches of the Church in the different states for their failure to join the Camp of Zion in response to the call which He had made upon them. The Lord had required the churches abroad to send up wise men with their moneys to purchase lands in Missouri, and thus assist in the redemption of Zion; but they had not hearkened unto His words. After renewing the promise that the day of redemption should surely come, and promising those who had hearkened to His words that He had prepared a blessing and an endowment for them if they would continue faithful, the revelation concluded: And inasmuch as they [the Saints] follow the counsel which they receive, they shall have power after many days to accomplish all things pertaining to Zion. And again I say unto you, sue for peace, not only the people that have smitten you; but also to all people; And lift up an ensign of peace, and make a proclamation of peace unto the ends of the earth; And make proposals for peace unto those who have smitten you, according to the voice of the Spirit which is in you, and all things shall work together for your good; Therefore be faithful, and, behold, and lo, I am with you even unto the end. Even so. Amen. CHAPTER XXIX. THE SCOURGE OF ZION'S CAMP--JOSEPH AND HYRUM ATTACKED BY CHOLERA--THEIR DELIVERANCE--THE CAMP DISBANDED--THREATS AGAINST THE PROPHET--HIS FEARLESSNESS--JOSEPH RETURNS TO KIRTLAND--SYLVESTER SMITH'S CHARGE OF IMPURITY--THE PROPHET VINDICATED--VISIT TO MICHIGAN--THE LAW OF TITHING. The scourge came as had been foretold, and the Camp of Zion felt its terrible effects. Moanings and lamentations filled the air. In the divine economy it is not unfrequently the case that the innocent suffer with the wrong-doers. "The Lord suffereth the righteous to be slain that His justice and judgment may come upon the wicked." In this attack some faithful men fell victims under the awful power of this scourge, and the entire camp suffered more or less. In organized bodies of Saints experience has proved that it is not always the element which is guilty of transgression which alone has to endure the consequences, but the entire body which harbors or permits the impurity has to suffer. If it were not so, there would not be such imperative reason for a community to look well to the work of self-cleansing. It is when the judgment of Heaven falls upon the obedient as well as the careless and disobedient of any organization that the people are taught to strive unceasingly, not alone each for his own but all for the general purification. Some of the men who went down from Kirtland with Joseph and who had joined him on the road were among the noblest of human kind. They were of such exalted faith and courage that their righteous fame stands with that of the greatest disciples of old. They adhered to the Lord's commandments and to His prophet with all the fidelity of their souls. But other men--unjust, selfish, rebellious by nature--were also among the number of Zion's Camp; and as soon as they became wearied by hardships they betrayed their own lack of innate nobility. It was this latter class of men which brought affliction upon the Camp. It was about the 22nd day of June, 1834, when the cholera appeared in Zion's Camp at Fishing River. During the next week it raged in the midst of the party. Sixty-eight of the Saints were attacked and thirteen of them died. Among the fatal cases was that of Algernon Sidney Gilbert, a man of talent and many good works, though not always able to subdue self. Just before the destroyer seized him, the Prophet called him to journey to Kirtland to receive there his endowments and from there to proclaim the everlasting gospel of redemption. Elder Gilbert's answer was: "I would rather die than go forth to preach the gospel to the Gentiles." When he thus answered the Prophet of God he was full of strength and health; but in a few hours after the scourge had breathed upon him he was dead. Joseph and Hyrum administered assiduously to the sick, and soon they were in the grasp of the cholera. They were together when it seized them; and together they knelt down and prayed for deliverance. Three times they bowed in supplication, the third time with a vow that they would not rise until deliverance from the destroyer was vouchsafed. While they were thus upon their knees a vision of comfort came to Hyrum. He saw their mother afar off in Kirtland praying for her absent sons, and he felt that the Lord was answering her cry. Hyrum told Joseph of the comforting vision and together they arose, made whole every whit. In ministering to their other brethren they discovered that to dip an afflicted person in cold water afforded great relief and this was practiced generally until the scourge had run its threatened course and had left the Camp. During the days of the scourge the Prophet had moved his party from Fishing River. On the 23rd of June, they had reached within five or six miles of Liberty in Clay County, when General Atchison and several other persons went out from the town to meet the Prophet. They begged him not to go to Liberty as the people had become much enraged. Accepting the advice, Joseph turned from the road to Liberty and encamped on the banks of Rush Creek. On the 25th of June the Prophet announced by letter to General Atchison and party, that he had concluded to disperse his company, in order to allay the prejudice and fear on the part of citizens of Clay County. He requested the gentlemen to whom his note was addressed to inform the Governor of the action thus taken; because the Prophet knew that Dunklin's ears were being filled with the most malicious rumors concerning the purpose entertained by Zion's Camp. In execution of his promise Joseph disbanded his party, and the brethren scattered themselves among the Saints of that region. The next day a report was received from one S. C. Owens, a leader of the Jackson County mob, in which he declared that his people would not accept the proposition of the Saints--to buy the lands of the men who objected to the Saints returning to their homes in Jackson County--nor anything akin to it. He coolly recommended that the Saints "cast their eye" on a distant and uninhabited spot which he named, "to see if that was not a county calculated for them." One appeal after another was being made to the Governor of the state; but so far as practical help was concerned, all were unanswered. Active hostilities in a general sense against the Saints had ceased for the time being, and there was some reason for hoping that they would be allowed to remain in Clay and surrounding regions. All the honest and fair-minded settlers in that land were forced to recognize the good qualities of the exiles from Jackson. The Saints were industrious, charitable and thrifty. Among them were no drunkenness, brawls nor crimes which too often gave a bad character to other border communities. To this prospect of peace the Prophet's personality had greatly contributed. In all the march through Missouri his magnificent qualities had impressed themselves upon the people whom he met. His course had been that of a worthy leader among men. He had shown in all his intercourse with the inhabitants of Missouri the utmost courage and generosity. It was his nature to extend consideration and kindness towards others, and he was as regardful of the rights of his fellow-men at this time as always before and always after during his lifetime. The leading men of Clay County who were brought into contact with him felt that he possessed remarkable power. There was that in his dignified deportment and in the fearless glance of his blue eyes which warmed the souls of other men to his own, and they submitted to his charm of manner, even when they had come to oppose him. And when at last, to allay the fears of his avowed enemies, he dispersed his party, while surrounded by vindictive mobs who sought his life and the lives of his associates, he evinced a courage and a wisdom as grand as they were rare. Jackson County was alive with men who had sworn to assassinate him if he ventured within their reach. What could have been more admirable than his noble disregard of all their threats! On the 1st of July, 1834, unattended, except by two or three personal friends, he crossed the Missouri River from Clay into Jackson County, visited Independence and saw all that goodly land which the Lord had promised as a Zion, but which now was under the desecration of murder, rapine and a veritable reign of terror. He stood among the ruins of once peaceful homes and gazed upon once fruitful fields which wicked men had laid waste, and his great heart swelled nigh to bursting. Did any premonition come to him of that awful hour when he should next look upon these scenes; when in chains he should be carried through the streets of Independence, as captive kings of old were dragged at their victor's chariot wheels to make the populace shout with cruel joy! Well might Joseph, Prophet of God, have indescribable emotions as he gazed upon this spot, hallowed in his mind by so many tender recollections and so many promised glories. Mobs had done their work, Zion was desolate. Joseph himself was free. But the day was not far distant, when he should, as a captive, be brought to Independence and his enemies should gloat over the tortured hero and his pale but undaunted face. The Prophet had gone to Independence without ostentation, but without fear. While he prayed there, the eyes of the wicked were blinded, that they knew him not; and when he returned to his brethren he was unscathed. On the 3rd day of July, the Prophet organized a high council near Liberty, in Clay County, and for several days he was engaged in imparting instruction to the members of that body, and such others as desired to listen to his words of wisdom. An appeal was made and published to the world regarding the grievances of the Saints, and asking for the restoration of their rights, and for the privilege to live in peace. On the 9th day of July, Joseph, in company with his brother Hyrum and Frederick G. Williams and others, departed for Kirtland. Returning, the journey was as toilsome as at first. The distance to be traversed was one thousand miles, and but few of the comforts of civilization existed for them along the path. Heat, thirst, hunger and pain of body alike oppressed them and were alike endured with patient fortitude. About the 1st day of August Joseph reached his home. In leaving the Saints in Missouri the Prophet had hoped that for a time, at least, they would be blessed with protection from their enemies, and that the brethren would be accorded the opportunity to gain a maintenance for their suffering wives and children. Although before he parted with them many appeals had been made for a restoration to their possessions in Jackson County, it is not probable that he entertained any hope that Governor Dunklin would accomplish such a courageous act. Joseph's subsequent zeal in building up Kirtland seems to indicate that he had prescience of the continued exile of the Church from the land of Zion. Shortly after the Prophet's return to Kirtland, he submitted before the high council some charges which had been made against himself by one of the rebellious spirits in Zion's Camp. This man, Sylvester Smith, had become angered on the march by Joseph's rebukes, which were only uttered in kindness and to secure proper discipline and mutual concession and forbearance among the brethren; and in his rage Sylvester had declared that the Prophet was corrupt in his heart. The complaint made by Sylvester did not include any specific charge of impurity, and the Prophet might have passed it by without notice. But he wanted to teach the brethren that no man was above the law of God, and he cheerfully and patiently submitted to an investigation. It was made fairly and fully, with no undue favor to him; and the result was a complete vindication of the Prophet's character and eventually a confession by Sylvester Smith of his own injustice, wrong-doing and evil inspiration. Thus, by his own example, Joseph showed to his brethren the saintly course for the settlement of difficulties. Joseph gave another evidence of his devotion to the work and his personal humility, at this time. Labor upon the house of the Lord in Kirtland was in progress, but the poverty of the people and the surrounding difficulties made the advancement very slow. Only thirty families of Saints were then resident in Kirtland, and the toil and self-denial of the little handful cannot be described. Joseph gave his services as foreman in the temple stone quarry, and labored day after day with his own hands in bringing out the materials for that important structure. At the same time Hyrum was showing similar evidence of his industry and meekness. It was he who lifted the first spadeful of earth for the foundation trench, and he continued from that time on to watch and work and pray for the success of this sacred undertaking. Having placed all things in order in Kirtland for the progress of the Lord's house, Joseph departed on the 16th of October, 1834, with his brother Hyrum and others to visit the Saints in the state of Michigan. They went by water, and on board the steamer they met a man who called himself Elmer. Not knowing who they were, in the course of conversation he said: "I am personally acquainted with Joe Smith; I have heard him preach his lies, and now since he is dead I am glad. I heard Joe Smith preach in Bainbridge, Chenango County, New York, five years ago, and knew him because he had such a dark complexion." Then he continued his exultations at the supposed death of the Prophet. This is an illustration of the malice and ignorance which prevailed at that time. Joseph was not dead; his complexion was not dark; he had never been in Bainbridge. Elmer had probably heard the tirade of some sectarian minister against Joseph Smith and thought he was praising God when he lied about the Prophet, and that he was doing Christ's service by exulting in his supposed death. After preaching to the Michigan Saints for a brief time and giving and receiving comfort in their society, Joseph and his companions returned to Kirtland, reaching there about the last of October. During the month of November with so many labors upon his hands Joseph found every moment of time occupied. He was able to accomplish prodigious labors, because he obeyed the rule which he had established over his life and which he tersely states: "WHEN THE LORD COMMANDS, DO IT." His scrupulous regard for the interests of others is shown by a circumstance which occurred during the last of November, 1834. Some brethren and sisters representing a branch of the Church in the east called at Kirtland. They had in their possession means with which to purchase lands in Zion; but in view of the action of mobs and the inaction of officials, they could not well proceed to Missouri. The money was offered to the Church in Kirtland, or to Joseph as its President; but as this was not the purpose for which the means had been donated, he would only take it in trust to be paid back with interest in the ensuing spring; and he gave proper security for the fulfillment of these conditions. The means thus obtained was not devoted to his personal use, but was entirely employed in the furtherance of Church works. It was with the close of 1834 that a pledge of tithing was first given, and the custom now in force was begun, the doctrine having been foreshadowed in previous revelations from the Almighty. The principle of tithing as now practiced very properly begun with the Prophet. On the 29th day of November, 1834, Joseph united in prayer with Oliver Cowdery for a continuation of divine blessings; and being filled with joy on this occasion, they entered into a covenant with the Lord as follows: "That if the Lord will prosper us in our business, and open the way before us, that we may obtain means to pay our debts, that we be not troubled nor brought into disrepute before the world, nor His people; after that, of all that He shall give us, we will give a tenth, to be bestowed upon the poor in His Church, or as He shall command; and that we will be faithful over that which He has entrusted to our care, that we may obtain much; and that our children after us, shall remember to observe _this sacred and holy covenant_; and that our children and our children's children may know of the same, we have subscribed our names with our own hands. "JOSEPH SMITH, "OLIVER COWDERY. "And now, O Father, as thou didst prosper our father Jacob, and bless him with protection and prosperity wherever he went, from the time he made a like covenant before and with thee; as thou didst, even the same night, open the heavens unto him, and manifest great mercy and power, and give him promises, so wilt thou do with us his sons; and as his blessings prevailed above his progenitors unto the utmost bounds of the everlasting hills, even so may our blessings prevail like his; and may thy servants be preserved from the power and influence of wicked and unrighteous men; may every weapon formed against us fall upon the head of him who shall form it; may we be blessed with a name and a place among the Saints here, and thy sanctified when they shall rest. Amen." CHAPTER XXX. THE CALLING OF CHRIST'S APOSTLES IN THE LAST DISPENSATION OF THE FULLNESS OF TIMES--DUTIES AND POWERS OF THE TWELVE--THEIR LABORS IN THE WORLD--ORGANIZATION OF THE SEVENTIES. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. _St. Matthew_. But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake. And it shall turn to you for a testimony. * * * * * And ye shall be betrayed both by parents, and brethren, and kinsfolks and friends; and some of you shall they cause to be put to death, And ye shall be hated of all men for my name's sake. * * * * * And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. _St. Luke_. Our Lord and Master had His twelve special witnesses to the world when His gospel was offered to all mankind eighteen centuries ago. And so, in the re-establishment of the Church in this dispensation, Twelve Apostles were called and ordained to be witnesses of Christ, crucified and risen, and of Christ's gospel brought forth through the darkness of ages and now restored to stand forever. The power, authority and scope of this Apostleship are shown in the revelation given to the Prophet in Kirtland in the early part of the year 1835: The Twelve traveling counselors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world. * * * * * And they form a quorum, equal in authority and power to the three Presidents [the first presidency]. The Twelve are a traveling presiding High Council to officiate in the name of the Lord, under the direction of the Presidency of the Church, agreeable to the institution of heaven; to build up the Church, and regulate all the affairs of the same in all nations; * * * * * The Twelve being sent out, holding the keys, to open the door by the proclamation of the gospel of Jesus Christ--and first unto the Gentiles and then unto the Jews. * * * * * It is the duty of the Twelve, also, to ordain and set in order all the other officers of the Church, agreeable to the revelation. On the Sabbath day, February 8th, 1835, Joseph invited Brigham and Joseph Young to his home and listened to some of their sweetest hymns. They were always noted for the excellence of their singing; but on this occasion with such wondrous power did their voices swell that the Prophet was lifted up in his soul and felt the Holy Spirit descending upon them. Joseph had seen in vision the brethren who had died of cholera in Missouri; and he related the vision to his visitors, saying: "If I get a mansion as bright as theirs, I shall ask no more." He wept at the recital, and could not speak again for some moments. When his composure returned, he told Brigham that he should be one of the twelve special witnesses, and said to Joseph Young: "The Lord has made you president of the Seventies." Neither of the Brothers Young fully understood the Prophet's meaning at that time, but later they learned. On the 14th day of February, 1835, the Prophet called an assemblage at Kirtland of all the men who had formed the Camp of Zion. He said to call this meeting he had been directed by the Almighty. The Elders who had passed through the trials and sufferings of the journey to Zion were to be ordained to the ministry to go forth and prune the vineyard for the last time before the coming of the Lord. Twelve men were to be chosen as Apostles to bear testimony of the name of the Lord Jesus and to send it abroad among all nations, kindreds, tongues and people. Under the hands of the Prophet the three witnesses of the Book of Mormon, Oliver Cowdery, David Whitmer and Martin Harris were blessed by the direction of the Holy Spirit to choose the Twelve Apostles of the Church. The men thus selected were all equal in authority, but in a later time the Prophet designated the order in which they should sit in council--that is, according to age the eldest first. And under this rule the first quorum of the Twelve Apostles of the Church of Jesus Christ in these last days were: Thomas B. Marsh, David W. Patten, Brigham Young, Heber C. Kimball, Orson Hyde, William E. McLellin, Parley P. Pratt, Luke Johnson, William Smith, Orson Pratt, John F. Boynton, and Lyman E. Johnson. The Apostles had their mission of salvation divinely dictated unto them. How they have fulfilled its requirements, let answer the thousands from every continent and every isle of the sea who have heard the message in their native tongues! It was the work which was great and which conferred greatness upon those who engaged in it. The world has never understood this. To man has been attributed the success which has attended the system of religion which Joseph Smith was the chosen earthly instrument to found. Joseph himself had a wonderful personality; and it was the custom to give him credit for the early growth of the Church numerically; and to ascribe its spread and the devotion of its adherents to his individual power of attraction. But he did not so esteem himself; and the work which the apostles have performed is proof that it is the Holy Spirit which animates and the Holy Spirit which convinces. To the Twelve it was not only a call to the ministry; for some of them it was also a call to martyrdom. Of the disciples chosen then and of those since selected to keep the quorum complete, not one has escaped the afflictions of time. With some the pains were too intense to be endured, the burdens too heavy to be borne; and they dropped aside from the on-marching ranks to find, as they hoped, repose and safety amidst the cooling shadows of that world from which they had been chosen to be special witnesses of the Son of God. Such are no longer His Apostles. But the others, with unshaken resoluteness, have gone forward in fulfillment of their high mission, under the scorching heat of fiery persecution. Joseph is their captain and their fellow soldier in the cause of Christ. With him and after him many of them have, with continuous and unyielding zeal, toiled steadily on until worn out in the performance of the duty assigned them by their Master Jesus; they have passed to the enjoyment of His promised rest. With Him they and the other faithful Apostles will stand triumphant when human time shall be no more, and when the voice of the Eternal shall fill the universe with the thunder of His judgments. They shall not then be only twelve; for they who have been called of God to this holy calling and who endure faithful, though they may lay down their mortality, yet shall they not lose their Apostleship; for it abideth with them in this world and in the worlds to come. To proclaim the truth in all the earth for a witness, requires not only willingness but also numerical strength. And so the Seventies were called by divine revelation. They are to preach the gospel and to be special witnesses unto the Gentiles, and in all the world; they are to act in the name of the Lord, under the direction of the Twelve, in building up the Church and regulating all the affairs of the same in all nations--first unto the Gentiles and then unto the Jews. And they form a quorum equal in authority to that of the Twelve * * * Apostles. On the 28th day of February, 1835, the Church in council assembled began the calling of the quorum of Seventies from the members of Zion's Camp, and this devoted organization of the Seventies speedily engaged in its appointed labors. Thus was the Prophet blessed with efficient aids selected by the Spirit of God. One day when Joseph had assembled the Elders in Kirtland, soon after the establishment of the quorums of Twelve and Seventy, he said to them that the test had been made, the purpose of the journey to Missouri was now clear, and God had chosen his Twelve and Seventy from a body of men who had offered their lives, and who had made as great a sacrifice as did Abraham. CHAPTER XXXI. JOSEPH AS A RESTORER AS WELL AS A PROPHET--THE BOOK OF ABRAHAM--JOSEPH'S GROWTH INTO SCHOLARSHIP AND STATESMANSHIP--DIFFICULTIES WITH WILLIAM SMITH. Joseph Smith was not only a prophet but a reformer--as able as Luther, as bold as Zwingli. And he was more than a reformer. He was a restorer--the greatest in his personality and in the character of his work since the day of the divine atonement. Through him even the buried past reaches up to the listening present, and the distant future bends down to this gazing age. His work in revealing hidden truths spans the circle of all earthly time--stretching from the decree by which the world was rolled into space unto the moment when it shall become a purified and exalted sphere. This comprehension was the divine gift to the predestined martyr. Through him had been revealed the hidden truths concerning prehistoric America. From the hour when Joseph gave to the world the Book of Mormon, all ignorance concerning the ancient inhabitants of this land became wilful. Then his labor of restoration reached another hemisphere and a remoter time. Abraham, the friend of God, Abraham who died thirty-six centuries ago, Abraham who was buried in the cave of Machpelah, spoke through the modern prophet, his descendant; and the manner of that communication so manifestly shows the overruling hand of Providence that no one can doubt the divine direction. While Joseph had been laboring in Kirtland, journeying to and from Missouri, teaching his brethren and being taught of God, there were moving to him from one of the catacombs of Egypt the writings of Father Abraham and of Joseph who was governor in Egypt. On the 7th day of June, 1831, a French traveler and explorer penetrated the depths of a catacomb near the site of ancient Thebes. It had cost him time and treasure and influence to make the entrance. After securing the license to make his researches, he employed more than four hundred men for a period of some months to make the necessary excavation. When he was able at last to stand within this multiplied tomb he found several hundred mummies; but only eleven of them were in such a state that they could be removed. He carried them away, but died on his voyage to Paris. By his will the mummies were bequeathed to Michael H. Chandler, his nephew, and in search of this gentleman they were sent through Ireland and finally across the sea. After two years of wanderings they found their owner. Hoping to discover some treasure of precious stones or metals, Mr. Chandler opened the coffins or embalming cases. Attached to two of the bodies were rolls of linen preserved with the same care and apparently by the same method as the bodies. Within the linen coverings were rolls of papyrus bearing a perfectly preserved record in black and red characters carefully formed. With other of the bodies were papyrus strips bearing epitaphs and astronomical calculations. The learned men of Philadelphia and other places flocked to see these representatives of an ancient time, and Mr. Chandler solicited their translation of some of the characters. Even the wisest among them were only able to interpret the meaning of a few of the signs. From the very moment when he discovered the rolls, Mr. Chandler had heard that a Prophet lived in the west who could decipher strange languages and reveal things hidden; and after failing with all the learned, and having parted with seven of the mummies and some few strips of papyrus, bearing astronomical figures, he finally reached Kirtland and presented himself to Joseph with the four remaining bodies, and with the rolls of manuscript. The Prophet, under inspiration of the Almighty, interpreted some of the ancient writings to Mr. Chandler's satisfaction. So far as the learned men of Philadelphia had been able to translate, Joseph's work coincided with theirs; but he went much further, and in his delight Mr. Chandler wrote a letter to the Prophet certifying to this effect. Later some of the friends of the Prophet purchased the four mummies, with the writings. Joseph engaged assiduously to interpret from the rolls and strips of papyrus. The result of his labor was to give the world a translation of the Book of Abraham. This book was written by the hand of Abraham while he was in Egypt, and was preserved by the marvelous dispensation of Providence, through all the mutations of time and dangers of distance, to reach the hand of God's Prophet in this last dispensation. By this record the Father of the Faithful makes known what the Lord Almighty had shown to him concerning the things that were before the world was; and he declares that he did penetrate the mysteries of the heavens even unto Kolob, the star which is nearest the throne of God the Eternal One. In the record of Joseph who was sold into Egypt is given a prophetic representation of the judgment, the Savior is shown seated upon His throne, crowned and holding the sceptres of righteousness and power; before Him are assembled the Twelve Tribes of Israel and all the kingdoms of the world; while Michael the Archangel holds the key to the bottomless pit in which Satan has been chained. At the time when Joseph, aided by the inspiration of the Almighty, was enabled to make these translations, he was studying ancient languages and the grandest sciences, while he was also imparting instruction in the school of the brethren in Kirtland, that others than himself might have their minds fitted to grasp the sublimities of truth in theology and history and the laws governing the universe. Joseph was now in his thirtieth year and was no longer an unlearned farmer lad. He was the leader of the people by the command of heaven, and he was the leader of the people by his growing intellectual greatness. The Prophet had already become a scholar. He loved learning. He loved knowledge for its righteous power. Through the tribulations which had surrounded him from the day when first he made known to a skeptical world his communion with the heavens, he had been ever advancing in the acquisition of intelligence. The Lord had commanded him to study, and he was obeying. Such branches of learning as he knew not, teachers were employed to communicate. His mind, quickened by the Holy Spirit, grasped with readiness all true principles, and one by one he mastered these branches and became in them a teacher. Joseph Smith was the head of a committee which had been appointed in September, 1834, to compile the doctrines of the Church for publication. And in Kirtland, at a general assembly held on the 17th day of August, 1835, that committee reported by presenting the book of Doctrine and Covenants to the Church for the approval of the congregation. Solemn testimonies were given of the truth of the work and of the inspiration by which Joseph Smith had uttered the revelations from on high. The testimony of the Twelve on this subject closed as follows: The Lord has borne record to our souls, through the Holy Ghost shed forth upon us, that these commandments were given by inspiration of God, and are profitable for all men, and are verily true. We give this testimony unto the world, the Lord being our helper: and it is through the grace of God, the Father, and His Son Jesus Christ, that we are permitted to have this privilege of bearing this testimony unto the world, in the which we rejoice exceedingly, praying the Lord always, that the children of men may be profited thereby. At the same time there was presented and accepted the tenet of the Church concerning government and laws in which the following passages occur, showing that thus early in his career the Prophet's mind was trained in true statesmanship and social philosophy: We believe that governments are instituted of God for the benefit of man, and that he holds men accountable for their acts in relation to them, both in making laws or administering them, for the good and safety of society. * * * * * * * We believe that no government can exist in peace, except such laws are framed and held inviolate as will secure to each individual the free exercise of conscience, the right and control of property, and the protection of life. * * * * * * * We believe that religion is instituted of God, and that men are answerable to Him, and Him only, for the exercise of it, unless their religious opinions prompt them to infringe upon the rights and liberties of others; but we do not believe that human law has a right to interfere in prescribing rules of worship to bind the consciences of men, nor dictate forms for public or private devotion; that the civil magistrate should restrain crime, but never control conscience; should punish guilt, but never suppress the freedom of the soul. * * * * * * * We believe that rulers, states, and governments have a right, and are bound to enact laws for the protection of all citizens in the free exercise of their religious belief; but we do not believe that they have a right in justice, to deprive citizens of this privilege, or proscribe them in their opinions, so long as a regard and reverence is shown to the laws, and such religious opinions do not justify sedition nor conspiracy. * * * * * * * We do not believe it is just to mingle religious influence with civil government, whereby one religious society is fostered, and another proscribed in its spiritual privileges, and the individual rights of its members as citizens denied. The Prophet was not present at the assembly, as he was visiting Saints in Michigan; but his hand was manifest in its proceedings, for he had all the time led in preparing the book for presentation to the Church. With his staunch advocacy of truth, and his unyielding adherence to the commandments of God, Joseph was ever merciful to the weak and the erring. During the summer of 1835, he was laboring in councils and meetings in Kirtland and vicinity, and was chosen to take part in the proceedings against several members who were to be tried for utterances made against the Presidency of the Church. Whether it fell to his lot to plead the cause of the accused or to prosecute, though he himself might have been the one who was wronged, he acted with so much tenderness and justice that he won the love of all. At this time he labored under serious financial distress. The performance of the work laid upon him demanded many expenditures, and often it seemed that he would be involved in inextricable embarrassment. But the way was constantly opened to him. His brethren were kind and charitable, many of them presenting him or loaning him sums sufficient for the performance of his labors and to meet all his engagements; and all of these he blessed with the gratitude of his soul, and was especially scrupulous to pay at the time agreed upon. Joseph was a dutiful son; his strong affection for his parents was ever a marked feature in his character. In the early part of October, 1835, his father was ill; and, though the Prophet was performing wearisome toil in traveling, preaching and other duties--exposed to chilling storms--he watched and waited on his parent with the utmost humility and tenderness. On the 10th day of October, the elder Joseph was failing very fast, so much that his life was despaired of. The Prophet prayed in secret most earnestly that his father's life might be spared, and on the morning of Sunday, the 11th of October, while he was still upon his knees, the Lord said to him: "MY SERVANT, THY FATHER SHALL LIVE." That night Father Smith arose and dressed himself and shouted and praised the Lord for his recovery. One of the most sorrowful passages in the Prophet's life opens with the 29th day of October, 1835. Joseph's brother William was a man of violent temper which he had not then nor ever afterwards subdued. Though not destitute of qualities, which, if properly used, would have made him a useful and noble man, he was willful and headstrong, and so impatient of contradiction and rebuke that he often forgot his own high station as an Apostle of the Lord Jesus Christ, and forgot the kindness of his brother Joseph and the deference due him as a prophet of God. On the day mentioned, at a high council meeting, William abused Joseph in violent terms because of a just ruling made by the Prophet. The noble and faithful Hyrum, their elder brother, admonished William, but without avail. He left the building and soon after engaged in circulating evil reports against the Prophet. Every effort was made by his friends to correct the wrong and to bring him to a sense of his position. He made an outward show of humility; but took an early occasion when the Prophet was a guest at his house to assault him with such violence that the effects were carried by Joseph to his grave. Satan was indeed trying the Lord's chosen one. At home or abroad he was fated to have afflictions showered upon his devoted head. But of all the woes of his persecuted life, not one could have been more saddening to him than these attacks by his own brother in the flesh. The Prophet harbored no malice; but with the humility and the godliness which permeated all his intercourse with his fellow-men he freely forgave William. Such effect did the Prophet's kindness have upon William that he repented and expressed his contrition with great sincerity and earnestness. A reconciliation took place at which Father Smith and his brother John, with Hyrum, Joseph and William were present. The elder Joseph addressed them all in a pathetic manner, so much so that they wept. They all covenanted at that time to endeavor to build each other up in righteousness. Happy would it have been for William if he had then taken the advice of the Prophet and his father; but he violated his word, despised their counsel, and fell from his high estate. Not only did Joseph show tenderness in his dealings with his brother, but also with others of the Twelve. When Thomas B. Marsh, the president of the Twelve Apostles, complained that the Prophet in chastening them for the wrong-doing of some of their number had used harsh language, the Prophet readily begged their forgiveness if he had pained their feelings. And by his noble conduct he brought about a restoration of harmony and fellowship. If his brethren of the Twelve had all been as mindful of the rule of righteousness as Joseph himself, the dissensions in that quorum which cost some of its brightest members their standing would not have occurred. CHAPTER XXXII. COMPLETION AND DEDICATION OF THE KIRTLAND TEMPLE--SUBLIME VISIONS TO THE SAINTS--THE WORDS OF THE DIVINE REDEEMER--JOSEPH'S GRANDMOTHER VISITS HIM, THEN DIES IN PEACE--HIS MISSION TO THE EAST. The building of the Kirtland temple was accomplished by the utmost self-sacrifice. Nearly three years had been occupied in its construction; and during this time the Saints had given of their substance and had toiled without ceasing to make a habitation fit for the ministration of angelic visitants and of the Holy One, Himself. The consummation of this work had been very near to the Prophet's heart, especially since the tribulations in Missouri had shown that no house of the Lord could be erected speedily in the center stake of Zion. Wondrous were the visions bestowed in that sacred edifice. Previous to its completion the glories of the heavens had been unfolded to the Prophet and his brethren while administering in the ordinances there. On the 21st of January, 1836, Joseph met with Sidney Rigdon and Frederick G. Williams, and his father, Patriarch Joseph Smith, Sen., at one of the finished school-rooms in the building to anoint their heads with holy oil. They united in anointing and blessing the Prophet's father as the Patriarch and to anoint their heads; and each of the First Presidency was then anointed and blessed under the hands of Father Smith. While they were engaged in this labor marvelous visions and revelations were bestowed. The Prophet says: The heavens were opened upon us, and I beheld the celestial kingdom of God, and the glory thereof, whether in the body or out I cannot tell. I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire; also the blazing throne of God, whereon was seated the Father and the Son. I saw the beautiful streets of that kingdom, which had the appearance of being paved with gold. I saw fathers Adam and Abraham, and my father and mother, my brother Alvin, who has long since slept, and wondered how it was that he had obtained an inheritance in that kingdom, seeing that he had departed this life before the Lord had set his hand to gather Israel the second time, and had not been baptized for the remission of sins. Thus came the voice of the Lord unto me, saying: All who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of our God; also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom, for I, the Lord, will judge all men according to their works, according to the desires of their hearts. Many other things did the Prophet see and hear. He beheld that all children who died before reaching years of accountability are saved in the celestial kingdom of our God. A holy comfort this, which takes the place of all the black threats concerning infantile damnation. He saw the Twelve Apostles of the Lamb in foreign lands, standing in a circle, with their clothes tattered and their feet swollen, with their eyes cast downward, and Jesus was standing in their midst, but they did not behold Him, and the Savior looked upon them and wept. Those of the brethren who received the ordinances at this time saw most glorious visions. Some of them beheld the face of their Redeemer; others were ministered unto by holy angels; the spirit of prophecy and revelation was poured out in mighty power; and loud hosannas saluted the heavens from those who were communing with the sanctified hosts of the celestial kingdom. On other occasions, before the entire structure was completed and dedicated, similar visitations came to manifest the power of God and His gracious acceptance of this devoted labor. On the morning of Sunday, March 27th, 1836, the first temple ever built in this dispensation by the command of God, was dedicated to His service. A large assemblage of the Saints had congregated in the building. Joseph presided, and he was supported by the Priesthood. The Prophet himself made the dedicatory prayer, which he closed in the following words: Hear us, O Lord, And answer these petitions, and accept the dedication of this house unto Thee, the work of our hands, which we have built unto Thy name! And also this Church, to put upon it Thy name; and help us, by the power of Thy Spirit, that we may mingle our voices with those bright shining seraphs around Thy throne, with acclamations of praise, singing, Hosanna to God and the Lamb. And let these Thine anointed ones be clothed with salvation, and Thy Saints shout aloud for joy. Amen, and Amen. Joseph was acknowledged by the several quorums, standing upon their feet, as the Prophet and Seer of the Church, and they gave a solemn pledge to uphold him as such by their faith and prayers. This action was also ratified by the entire congregation of the Saints in the same manner. The Prophet then called upon the quorums and the congregation to acknowledge the other members of the First Presidency and the several quorums in their offices and callings, and the vote was unanimous in every instance. After the administration of the Lord's Supper and the expression of many solemn testimonies, the dedication was sealed by shouting Hosanna, Hosanna, Hosanna to God and the Lamb, three times sealing it, each time with Amen, Amen, and Amen. Brigham Young had the gift of tongues powerfully upon him and made an address, which David W. Patten interpreted. Then the Prophet made a short exhortation also in tongues, and afterward blessed the congregation in the name of the Lord, and the assembly dispersed. The same evening the Prophet met the quorums in the temple. Brother George A. Smith stood up and began to prophesy, when a noise was heard like the sound of a mighty rushing wind which filled the building. All the congregation rose in an instant, being moved upon by an invisible power. Many began to speak in tongues and prophesy, others saw glorious visions. The temple was filled with angels. People from the neighborhood came running toward the temple, having heard an unusual sound and seen a brilliant light like a pillar of fire rising above the structure. These spectators were amazed at what they saw and heard. On the 29th of March the Prophet met with many of the brethren in the most holy place in the Lord's house and fasted and prayed and performed sacred ordinances. In obedience to the commandment, they remained together throughout that whole day and the succeeding night. While they were there the Holy Spirit rested upon them; and they continued, until the morning light broke, to prophesy and give glory to God. The same services were repeated the day following. Joseph said to the quorums that he had now completed the organization of the Church, having passed through all the necessary ceremonies, and that they were at liberty to go forth and build up the kingdom of God. At nine o'clock in the evening he retired from the temple and left the meeting in charge of the Twelve Apostles, who remained to prophesy and speak in tongues until again the morning dawned. During the night the Savior appeared with a host of ministering angels. The Prophet said that it was a Pentecost long to be remembered, for the sound should go forth from that place unto all the world. The next day, Thursday, March 31st, the ceremonies in the temple were repeated for the benefit of those Saints who could not find room in the house on the preceding Sabbath. On Sunday, the 3rd day of April, 1836, after the regular service of the day, the Prophet and Oliver Cowdery retired to the pulpit and dropped the veils by which it was separated from the body of the house, and bowed in solemn and silent prayer. After rising, a vision of supernal sublimity and beauty was opened to the eyes of their understanding. They saw the Lord standing upon the breastwork of the pulpit, and under his feet they saw a paved work of pure gold in color like amber. His eyes were as a flame of fire, the hair of His head was white like the pure snow, His countenance shone above the brightness of the sun, and His voice was as the sound of the rushing of great waters, even the voice of Jehovah, saying: I am the first and the last; I am he who liveth, I am he who was slain, I am your advocate with the Father; Behold, your sins are forgiven you, you are clean before me, therefore lift up your heads and rejoice. Let the hearts of your brethren rejoice, and let the hearts of all my people rejoice, who have with their might built this house to my name. For behold, I have accepted this house, and my name shall be here, and I will manifest myself to my people in mercy in this house; Yea, I will appear unto my servants, and speak unto them with mine own voice, if my people will keep my commandments, and do not pollute this holy house. Yea, the hearts of thousands and tens of thousands shall greatly rejoice in consequence of the blessings which shall be poured out, and the endowment with which my servants have been endowed in this house; And the fame of this house shall spread to foreign lands, and this is the beginning of the blessing which shall be poured out upon the heads of my people. Even so. Amen. This vision closed, and then the heavens were again opened. Moses appeared and committed unto them the keys of the gathering of Israel. After this came Elias, who gave to them the dispensation of the gospel of Abraham. When this vision had closed, Elijah, the prophet who was taken to heaven without tasting death, appeared unto them, testifying that the time had fully come which was spoken of by the mouth of Malachi concerning the coming of Elijah--before the great and dreadful day of the Lord--to turn the hearts of the fathers to the children and the children to the fathers, lest the earth should be smitten with a curse. During several weeks following the dedication of the temple the Prophet and his associates were constantly engaged in measures for the spiritual advancement of the people and with the building up of Kirtland. A comforting thing came to Joseph at that time. It was in the month of May, 1836, when his uncles Asael and Silas Smith arrived in Kirtland with their families, bringing with them the Prophet's grandmother, Mary Smith. This noble woman was ninety-three years of age; she was the widow of Asael Smith, who had prophesied concerning the coming forth of Joseph and who had lived to accept the Book of Mormon. The aged Mary had traveled five hundred miles to see her grandson, the Prophet. For ten days all her relatives in Kirtland enjoyed the pleasure of her presence, and then she gently fell asleep in death. On the 25th day of July, 1836, the Prophet departed with his brother Hyrum, Sidney Rigdon and Oliver Cowdery, on a mission to the Eastern states. He labored diligently in the vicinity of Salem in Massachusetts, and while there received a revelation in which the Lord declared that many people from that part would in His due time be gathered out to journey to Zion. Joseph returned to Kirtland in the month of September. CHAPTER XXXIII. CLAY COUNTY SORROWFULLY BIDS THE SAINTS TO MIGRATE INTO THE WILDERNESS--JOSEPH SENDS A DIGNIFIED LETTER TO THE CITIZENS-- CONTINUANCE OF MOB AUTOCRACY IN JACKSON--DUNKLIN'S HELPLESSNESS--THE SAINTS FORM THE NEW COUNTY OF CALDWELL AND LAY OUT FAR WEST. They were eastern men, whose manners, habits, customs, and even dialect, are essentially different from our own. They are non-slaveholders, and opposed to slavery, which in this peculiar period, when Abolitionism has reared its deformed and haggard visage in our land, is well calculated to excite deep and abiding prejudices in any community where slavery is tolerated and protected. This was the complaint raised against the Saints in Clay County on the 29th day of June, 1836, by a mass meeting of leading citizens who assembled at Liberty. It will be remembered that when the mob had accomplished its awful work in Jackson County, the persecuted Saints had sought and found a temporary refuge in Clay. During all the intervening time of nearly three years, constant efforts had been made to secure a restoration of the Saints to their lawful possessions at Independence and vicinity; but all in vain, for the mob power triumphed over law, and murderous rapine still trampled upon law and justice. Clay County had been the only one to show any available hospitality toward the plundered ones. But now the time had come when a feeling of self-preservation, as they called it, prompted the citizens of even this charitable region to send the Saints forth to renewed wandering. The measures adopted were not intentionally cruel; it is pitiable even at this hour to read the resolutions of the mass meeting which decreed this exile; they show that the men who forced them were sinning against their own sense of justice, but for the sake of their own families and property. At the meeting at Liberty, John Bird was chosen chairman, and John F. Doherty secretary. The recorded minutes of that assemblage state that the reasons given in the opening of this chapter, with other similar causes, "have raised a feeling of hostility" against the Saints "that the first spark might ignite into all the horrors and desolations of a civil war, the worst evil that could befall any country." Continuing, the document says: We therefore feel it our duty to come forward, as mediators, and use every means in our power to prevent the occurrence of so great an evil. As the most efficacious means to arrest the evil, we urge on the Mormons to use every means to put an immediate stop to the emigration of their people to this country. We earnestly urge them to seek some other abiding place, where the manners, the habits and customs of the people will be more consonant with their own. For this purpose we would advise them to explore the territory of Wisconsin. This country is peculiarly suited to their condition and to their wants. It is almost entirely unsettled; they can procure large bodies of land together, where there are no settlements, and none to interfere with them. It is a territory in which slavery is prohibited, and it is settled entirely with emigrants from the north and east. The religious tenets of this people are so different from the present churches of the age, that they always have, and always will excite deep prejudices against them in any populous country where they may locate. We, therefore, in a spirit of frank and friendly kindness, do advise them to seek a home where they may obtain large and separate bodies of land, and have a community of their own. We further say to them, if they regard their own safety and welfare, if they regard the welfare of their families, their wives and children, they will ponder with deep and solemn reflection on this friendly admonition. If they have one spark of gratitude, they will not willingly plunge a people into civil war, who held out to them the friendly hand of assistance in that hour of dark distress, when there were few to say, God save them. We can only say to them, if they still persist in the blind course they have heretofore followed in flooding the country with their people, that we fear and firmly believe that an immediate civil war is the inevitable consequence. We know that there is not one among us who thirsts for the blood of that people. _We do not contend that we have the least right, under the Constitution and laws of the country, to expel them by force_. But we would indeed be blind, if we did not foresee that the first blow that is struck, at this moment of deep excitement, must and will speedily involve every individual in a war, bearing ruin, woe and desolation in its course. It matters but little how, where, or by whom, the war may begin, when the work of destruction commences, we must all be borne onward by the storm, or crushed beneath its fury. In a civil war, when our home is the theatre on which it is fought, there can be no neutrals; let our opinions be what they may, we must fight in self-defense. We want nothing, we ask nothing, we would have nothing from this people, we only ask them, for their own safety, and for ours, to take the least of two evils. Most of them are destitute of land, have but little property, are late emigrants to this country, without relations, friends, or endearing ties, to bind them to this land. At the risk of such imminent peril to them and to us, we request them to leave us, when their crops are gathered, their business settled, and they have made every suitable preparation to remove. Those who have forty acres of land, we are willing should remain until they can dispose of it without loss, if it should require years. But we urge, most strongly urge, that emigration cease, and cease immediately, as nothing else can or will allay for a moment, the deep excitement that is now unhappily agitating this community. * * * * * * * That if the Mormons agree to these propositions, we will use every means in our power to allay the excitement among our own citizens, and to get them to await the result of these things. That it is the opinion of this meeting that the recent emigration among the Mormons should take measures to leave this county immediately, as they have no crops on hand, and nothing to lose by continuing their journey to some more friendly land. This paper had the unanimous support of the meeting, and when this decree, mingling the sorrow of humane men with the cruel necessity of what seemed self-preservation, was entered, the meeting adjourned for three days. In the meantime a committee named in the resolution was to confer with the leaders of the Saints and obtain their reply. When the Prophet heard of this new mandate of banishment he was on the eve of starting from Kirtland upon his journey to the east; but before going he forwarded a letter signed by himself, his counselors, his brother Hyrum, and Oliver Cowdery, to the committee of citizens at Liberty entrusted with the promulgation of the order of exile, in which letter the following passages occur: Under existing circumstances, while rumor is afloat with her accustomed cunning, and while public opinion is fast setting, like a flood-tide against the members of said Church, we cannot but admire the candor with which your preamble and resolutions were clothed, as presented to the meeting of the citizens of Clay County, on the 29th of June last. Though, as you expressed in your report to said meeting--"We do not contend that we have the least right, under the constitution and laws of the country, to expel them by force,"--yet communities may be, at times, unexpectedly thrown into a situation, when wisdom, prudence, and that first item in nature's law, self-defense, would dictate that the responsible and influential part should step forward and guide the public mind in a course to save difficulty, preserve rights, and spare the innocent blood from staining that soil so dearly purchased with the fortunes and lives of our fathers. And as you have come forward as "mediators," to prevent the effusion of blood, and save disasters consequent upon civil war, we take this opportunity to present to you, though strangers, and through you, if you wish, to the people of Clay County, our heartfelt gratitude for every kindness rendered our friends in affliction, when driven from their peaceful homes, and to yourselves, also, for the prudent course in the present excited state of your community. But, in doing this, justice to ourselves, as communicants of that Church to which our friends belong, and duty towards them as acquaintances and former fellow citizens, require us to say something to exonerate them from the foul charges brought against them, to deprive them of their constitutional privileges, and drive them from the face of society: They have been charged in consequence of the whims and vain notions of some few uninformed, with claiming that upper country, and that ere long they were to possess it, at all hazards, and in defiance of all consequences. This is unjust and far from a foundation in truth. A thing not expected, not looked for, not desired by this society, as a people, and where the idea could have originated is unknown to us. We do not, neither did we ever insinuate a thing of this kind, or hear it from the leading men of the society, now in your country. There is nothing in our religious faith to warrant it, but on the contrary, the most strict injunctions to live in obedience to the laws, and follow peace with all men. And we doubt not, but a recurrence to the Jackson County difficulties, with our friends, will fully satisfy you, that at least, heretofore, such has been the course followed by them. That instead of fighting for their own rights, they have sacrificed them for a season, to wait the redress guaranteed in the law, and so anxiously looked for at a time distant from this. We have been, and are still, clearly under the conviction, that had our friends been disposed, they might have maintained their possessions in Jackson County. They might have resorted to the same barbarous means with their neighbors, throwing down dwellings, threatening lives, driving innocent women and children from their homes, and thereby have annoyed their enemies equally, at least--but this to their credit, and which must ever remain upon the pages of time, to their honor--they did not. They had possessions, they had homes, they had sacred rights, and more still, they had helpless, harmless innocence, with an approving conscience that they had violated no law of their country or their God, to urge them forward--but, to show to all that they were willing to forego these for the peace of their country, they tamely submitted, and have since been wanderers among strangers (though hospitable) without homes. We think these sufficient reasons to show to your patriotic minds, that our friends, instead of having a wish to expel a community by force of arms, would suffer their rights to be taken from them before shedding blood. * * * * * * * Another charge of great magnitude is brought against our friends in the west--of "keeping up a constant communication with the Indian tribes on our frontier, with declaring, even from the pulpit, that the Indians are a part of God's chosen people, and are destined, by heaven, to inherit this land, in common with themselves." We know of nothing, under the present aspect of our Indian relations, calculated to rouse the fears of the people of the upper Missouri, more than a combination or influence of this nature; and we cannot look upon it other than one of the most subtle purposes of those whose feelings are embittered against our friends, to turn the eye of suspicion upon them from every man who is acquainted with the barbarous cruelty of rude savages. Since a rumor was afloat that the western Indians were showing signs of war, we have received frequent private letters from our friends, who have not only expressed fears for their own safety, in case the Indians should break out, but a decided determination to be among the first to repel any invasion, and defend the frontier from all hostilities. We mention the last fact, because it was wholly uncalled for on our part, and came previous to any excitement on the part of the people of Clay County, against our friends, and must definitely show, that this charge is also untrue. Another charge against our friends, and one that is urged as a reason why they must immediately leave the county of Clay, is, that they are making or are likely to make, the same "their permanent home, the center and general rendezvous of their people." We have never understood such to be the purpose, wish or design of this society; but on the contrary, have ever supposed, that those who ever resided in Clay County, only designed it as a temporary residence, until the law and authority of our country should put them in the quiet possession of their homes in Jackson County; and such as had not possessions there, could purchase to the entire satisfaction and interest of the people of Jackson County. Having partially mentioned the leading objections urged against our friends, we would here add, that it has not been done with a view on our part, to dissuade you from acting in strict conformity with your preamble and resolutions, offered to the people of Clay County, on the 29th ult., but from a sense of duty to a people embarrassed, persecuted and afflicted. For you are aware, gentlemen, that in times of excitement, virtues are transformed into vices, acts, which in other cases and under other circumstances, would be considered upright and honorable, interpreted contrary from their real intent, are made objectionable and criminal; and from whom could we look for forbearance and compassion with confidence and assurance, more than from those whose bosoms are warmed with those pure principles of patriotism with which you have been guided in the present instance, to secure the peace of your county, and save a persecuted people from further violence and destruction? It is said that our friends are poor; that they have but little or nothing to bind their feelings or wishes to Clay County, and that in consequence, have a less claim upon that county. We do not deny the fact, that our friends are poor; but their persecutions have helped to render them so. While other men were peacefully following their avocations, and extending their interest, they have been deprived of the right of citizenship, prevented from enjoying their own, charged with violating the sacred principles of our constitution and laws; made to feel the keenest aspersions of the tongue of slander, waded through all but death, and are now suffering under calumnies calculated to excite the indignation and hatred of every people among whom they may dwell, thereby exposing them to destruction and inevitable ruin! If a people, a community, or a society can accumulate wealth, increase in worldly fortune, improve in science and arts, rise to eminence in the eyes of the public, surmount these difficulties, so much as to bid defiance to poverty and wretchedness, it must be a new creation, a race of beings superhuman. But in all their poverty and want, we have yet to learn, for the first time, that our friends are not industrious and temperate, and wherein they have not always been the last to retaliate or resent an injury, and the first to overlook and forgive. We do not urge that there are not exceptions to be found: all communities, all societies and associations, are cumbered with disorderly and less virtuous members--members who violate in a greater or less degree the principles of the same. But this can be no just criterion by which to judge a whole society. And further still, where a people are laboring under constant fear of being dispossessed very little inducement is held out to excite them to be industrious. We think, gentlemen, that we have pursued this subject far enough, and we here express to you, as we have in a letter accompanying this, to our friends, our decided disapprobation to the idea of shedding blood, if any other course can be followed to avoid it; in which case, and which alone, we have urged upon our friends to resist only in extreme cases of self-defense; and in this case not to give the offense or provoke their fellow-men to acts of violence,--which we have no doubt they will observe, as they ever have. For you may rest assured, gentlemen, that we would be the last to advise our friends to shed the blood of men, or commit one act to endanger the public peace. We have no doubt but our friends will leave your county, sooner or later,--they have not only signified the same to us, but we have advised them so to do, as fast as they can without incurring too much loss. It may be said that they have but little to lose if they lose the whole. But if they have but little, that little is their all, and the imperious demands of the helpless, urge them to make a prudent disposal of the same. And we are highly pleased with a proposition in your preamble, suffering them to remain peaceably till a disposition can be made of their land, etc., which if suffered, our fears are at once hushed, and we have every reason to believe, that during the remaining part of the residence of our friends in your county, the same feelings of friendship and kindness will continue to exist, that have heretofore, and that when they leave you, you will have no reflection of sorrow to cast, that they have been sojourners among you. To what distance or place they will remove, we are unable to say: in this they must be dictated with judgment and prudence. They may explore the territory of Wisconsin--they may remove there, or they may stop on the other side--of this we are unable to say; but be they where they will, we have this gratifying reflection, that they have never been the first, in an unjust manner, to violate the laws, injure their fellow-men, or disturb the tranquility and peace under which any part of our country has heretofore reposed. And we cannot but believe, that ere long the public mind must undergo a change, when it will appear to the satisfaction of all that this people have been illy treated and abused without cause, and when, as justice would demand, those who have been the instigators of their sufferings will be regarded as their true characters demand. Though our religious principles are before the world, ready for the investigation of all men, yet we are aware that the sole foundation of all the persecution against our friends, has arisen in consequence of the calumnies and misconstructions, without foundation in truth, or righteousness, in common with all other religious societies, at their first commencement; and should Providence order that we rise not as others before us, to respectability and esteem, but be trodden down by the ruthless hand of extermination, posterity will do us the justice, when our persecutors are equally low in the dust, with ourselves, to hand down to succeeding generations, the virtuous acts and forbearance of a people, who sacrificed their reputation for their religion, and their earthly fortunes and happiness to preserve peace, and save this land from being further drenched in blood. We have no doubt but your very seasonable mediation, in the time of so great an excitement, will accomplish your most sanguine desire, in preventing further disorder; and we hope, gentlemen, that while you reflect upon the fact, that the citizens of Clay County are urgent for our friends to leave you, that you will also bear in mind, that by their complying with your request to leave, they surrender some of their dearest rights and among the first of those inherent principles guaranteed in the constitution of our country; and that human nature can be driven to a certain extent, when it will yield no farther. Therefore while our friends suffer so much, and forego so many sacred rights, we sincerely hope, and we have every reason to expect, that a suitable forbearance may be shown by the people of Clay, which if done, the cloud that has been obscuring your horizon, will disperse, and you will be left to enjoy peace, harmony and prosperity. Nothing could be more admirable than the candor and gentleness of this letter. While Joseph's heart was bleeding for his injured brethren in the west, his sense of justice was so exalted that he could recognize every honest purpose among the men who felt forced to make the edict of expatriation. The Prophet also sent a letter of comfort to the Elders in Clay, counseling peace and yet advising the protection at any cost of wives and little children. No delay had been granted in which to receive such communication from Kirtland, and the leading brethren in Clay assembled on July 1, 1835, the second day following the mass meeting, and considered the proposition. William W. Phelps was chairman, and John Corrill was secretary. A committee consisting of twelve--E. Partridge, I. Morley, L. Wight, T. B. Marsh, E. Higbee, C. Beebee, I. Hitchcock, I. Higbee, S. Bent, T. Billings, J. Emmett and R. Evans--was appointed to report a preamble with resolutions. These were presented and unanimously adopted as follows: That we (the "Mormons" so called) are grateful for the kindness which has been shown to us by the citizens of Clay, since we have resided with them, and being desirous for peace and wishing the good rather than the ill will of mankind, will use all honorable means to allay the excitement, and, so far as we can, remove any foundations for jealousies against us as a people. We are aware that many rumors prejudicial to us as a society are afloat, and time only can prove their falsity to the world at large. We deny having claim to this or any other county or country further than we purchase with money, or more than the constitution and laws allow us as free American citizens. We have taken no part for or against slavery, but are opposed to the abolitionists, and consider that men have a right to hold slaves or not according to law. We believe it just to preach the gospel to the nations of the earth, and warn the righteous to save themselves from the corruptions of the world; but we do not believe it right to interfere with bondservants, nor preach the gospel to, nor meddle with, or influence them in the least to cause them to be dissatisfied with their situation in life, thereby jeopardizing the lives of men. Such interference we believe to be unlawful and unjust, and dangerous to the peace of every government allowing human beings to be held in servitude. We deny holding any communications with the Indians, and mean to hold ourselves as ready to defend our country against their barbarous ravages as any other people. We believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments; and that sedition and rebellion are unbecoming every citizen thus protected, and should be punished accordingly. It is needless to enter into a further detail of our faith or mention our sufferings:-- _Therefore Resolved_, For the sake of friendship, and to be in a covenant of peace with the citizens of Clay County, and the citizens of Clay County to be in a covenant of peace with us, notwithstanding the necessary loss of property and expense we incur in moving, we comply with the requisitions of their resolutions in leaving the county of Clay, as explained by the preamble accompanying the same; and that we will use our exertions to have the Church do the same; and that we will also exert ourselves to stop the tide of emigration of our people to this county. _Resolved_, That we accept of the friendly offer verbally tendered to us by the committee yesterday, to assist us in selecting a location and removing to it. The dread decree was met and accepted. The Saints were fully alive to the kindness of the people of Clay and were willing to sacrifice what little comforts they had been able to accumulate since their banishment from Jackson and to take up their sick and their helpless ones and journey--but whither? Nobly did they repay the charity which had been extended to them. If their presence was a menace to the well-being of men who had in the hour of affliction offered the hand of help, they would brave death in the wilderness rather than have it so any longer. It was an awful hour, but the alternative was exile or dishonor to their pledge. Let their choice speak for them throughout all the ages. A home in civilization was denied to these afflicted Saints. The old mob organization in Jackson was still maintained. Only a few weeks previous to this time a committee of officials in Jackson had formulated recommendations to their fellow-ruffians in case the Saints should attempt to come back to form a new settlement or to repossess their own property. The chief executive of the state, Daniel Dunklin, under date of July 18th, made a miserable confession of his utter inability to help or protect them. And the settled counties adjoining Clay had already refused to permit them to live and labor within their borders. But when the citizens of Clay witnessed the nobility of the long-suffering Saints, they adopted a resolution urging the keeping of "the peace towards the Mormons as good faith, justice, morality and religion require." Committees were appointed by these citizens to aid the people in their removal. And before adjourning, the meeting adopted the following resolution: That this meeting recommend the Mormons to the good treatment of the citizens of the adjoining counties. We also recommend the inhabitants of the neighboring counties to assist the Mormons in selecting some abiding place for their people, where they will be in a measure the only occupants and where none will be anxious to molest them. In less than three months the Saints began their work of removal from Clay County into the wilderness. They had few of the facilities for extensive travel or for the establishment of comfortable settlements. To the north and east of Clay was Ray County, the upper part of which was almost entirely unoccupied. But seven men lived there, and these were bee-hunters who, having exhausted the honey of that region, were about to desert the place. The timber was poor and the land unattractive to ordinary settlers. Into this place, known as the Shoal Creek region, the Saints journeyed. They bought out the few possessions of the bee-hunters and began to make homes. The natural poverty of the county rendered it for a time a place of safe refuge. But it was then, as it has been since, the case, that the Latter-day Saints are left in undisputed possession of a desert or a wilderness, until they have redeemed it from physical chaos and made it a delightful habitation for man--then their expulsion or oppression begins. Their industry and thrift are a temptation to the idle and dissolute. With the simple hope of enjoying the life, liberty, and religious freedom guaranteed by the constitution, the Saints immigrated into northern Ray in considerable numbers. In December, 1836, they petitioned the legislature of the state of Missouri to incorporate the Shoal Creek region and surrounding lands, which were almost entirely unoccupied except by them, as a new county. The prayer was granted in that month, and the county was organized under the name of Caldwell. The city of Far West was laid out during the winter, and in the spring of 1837 preparations were made for the erection of a house of the Lord in that place. CHAPTER XXXIV. THE FIRST SERIOUS APOSTASY AND THE FIRST GREAT MISSIONARY MOVEMENT-- DISSENSIONS AT KIRTLAND, AND SUCCESSFUL LABORS IN ENGLAND--JOSEPH MEETS JOHN TAYLOR IN CANADA--TRIALS AND MURDEROUS MOBS AT PAINESVILLE--THE PROPHET WADES THROUGH SWAMPS IN THE NIGHT, CARRYING SIDNEY UPON HIS BACK. I say unto all the Twelve, Arise and gird up your loins, take up your cross, follow me, and feed my sheep. Exalt not yourselves; rebel not against my servant Joseph, for verily I say unto you, I am with him, and my hand shall be over him; and the keys which I have given unto him, and also to youward, shall not be taken from him till I come. * * * * * Wherefore, whithersoever they (the First Presidency) shall send you, go ye, and I will be with you. This was a commandment given through Joseph Smith unto Thomas B. Marsh, at Kirtland, on the 23rd day of July, 1837, concerning the Twelve Apostles of the Lamb. It was necessary; for pride and disunion and the ambitions of the world were doing their work among some of their number, and they would heed neither the counsels of Joseph nor the direct behest of the Almighty. Not for many generations had men been favored of the Lord as they had been. They had received heavenly manifestations sufficient, one would think, to keep them from ever turning away from the truth. But after receiving these glorious evidences of divine favor, like their master, Jesus, they were "tempted of the devil;" yet not like their Lord, some of these men yielded to temptation and fell from their high estate. They did not resist the allurements of Satan. The desire for the glory of the world, the wealth of the world, the vain things of the world, overcame them. A mania to speculate, to make money, became almost universally prevalent. It was a general tendency in the United States, and especially in the west, at the time of which we write. Forgetting the visions of eternity they had beheld; forgetting the holy anointing they had received; forgetting their high callings and their dedication to the ministry of the Son of God, leading men became real estate dealers, merchants, organizers of "wildcat" schemes, and eventually deadly enemies of the work of God and of him whom He had chosen as His Prophet. Simultaneously with this spirit of speculation, came the spirit of apostasy and rebellion against the authority of heaven. So rife did this spirit become that those who rebelled were applauded, and even men were glad to find excuse in the example of the Twelve and other leading men for their own wrong-doing. The few of the Apostles who were willing to fulfill the requirements of the gospel in all things were ridiculed and every effort was made to dissuade them from the course they were pursuing. Jealousy and hatred of the Prophet cropped out on every hand. Those who disobeyed were called wise by all the disaffected spirits; and those who made every required sacrifice in humility were called foolish. But the generation had not passed away before the Lord repaid according to His promise. The men who had exalted themselves were abased into nothingness; while those who had bowed their heads in humility were exalted. Today the names of the proud and the vain of that time are almost forgotten; while the names of the Apostles who endured all things faithfully are held in most solemn and sacred remembrance by the congregation of Israel. It was a time of great trial. In the winter of 1836-7 preparations had been made to establish a bank to be known as the Kirtland Safety Society--an institution wisely designed to ameliorate the financial condition of the community. The society was established; but the Prophet's plan for its usefulness and the general prosperity failed through the envy and covetousness of some of the leading men. The sorrow which this brought to Joseph cannot be described. He had labored and advised with no other object than the general benefit, carrying upon his own shoulders a greater burden than was imposed upon anyone else. He had not sought self-aggrandizement, nor would he willingly permit the avarice of other men to gain advantage over the community's welfare. He took part in every labor; and had assumed personally a large share of the work and care of the printing office, which was at that time a great responsibility and expense. So many evil surmisings, so much disunion and apostasy followed in quick succession the spirit of speculation to which reference has been made, that the Prophet was led to exclaim: It seemed as though all the powers of earth and hell were combining their influence to overthrow the Church. The integrity of all was tested. Instances of fidelity to the Prophet were not wanting, especially among the meek and humble, and when the Prophet met with these their presence and words brought solace and encouragement to his wounded spirit. Among the prominent men defection was too general. Several of them yielded to a spirit of murmuring and fault-finding who afterwards bitterly repented of their unstable and weak conduct and lack of integrity and courage. The feeling which Joseph had during these sorrowful days is illustrated by remarks which he made to Elder Wilford Woodruff, when the latter called upon him in the spring of 1837, on the eve of his departure on a mission to Fox Islands. At that time Elder Woodruff was one of the first seventy. The Prophet scrutinized him very closely, as though he would read his inmost thoughts, and remarked: "Brother Woodruff, I am glad to see you; I hardly know, when I meet those who have been my brethren in the Lord, who of them are my friends, they have become so scarce." When Elder Woodruff reported to Sidney Rigdon, who was then the Prophet's first counselor, how strongly he was impressed to carry the gospel to Fox Islands, to a people who, he felt, were ready to receive it, Sidney said: "That is right; I wish you would go; for if you do, some of the devils who are now here in Kirtland will follow you, as they will every faithful man who goes out into the vineyard." The enemies of the cause abroad were united with the spirits of dissension at Kirtland, to produce disaffection against the Prophet himself and to attribute to him those evils which were solely caused by disobedience to his counsel and the command of God expressed through him. As we have seen, some of the Twelve were so far blinded that they joined secretly with the enemy; but there was not a quorum in the Church that was entirely exempt from the evil influence. Joseph was stricken with illness in June, 1837. And while he was wrestling with the adversary to overcome the physical affliction, the doubting members of the Church were taught by apostates that his woes had been sent upon him because of his transgressions. When the Prophet was once more restored through prayer and the blessing of the Almighty to his condition of health and power, he humbly said of his enemies: The Lord judge betwixt me and them, while I pray my Father to forgive them the wrong. While Satan was spreading this spirit of dissension through Kirtland, the Lord was directing to Joseph the magnificent missionary movement to the old world. About the first day of June, 1837, that devoted and ever-constant Apostle Heber C. Kimball was set apart by the spirit of prophecy and revelation to preside over a mission to England--the first in that dispensation. With him were associated Apostle Orson Hyde and Elders Willard Richards and Joseph Fielding; and when they reached New York they were joined by three brethren from Canada, John Goodson, Isaac Russell and John Snyder. They sailed from the United States on the 1st day of July, 1837, on the ship _Garrick_, and landed in Liverpool on the 20th day of that same month. This was the commencement of a glorious work, which has brought the honest-in-heart by tens of thousands from foreign lands, and which yet continues and must continue until the elect shall be gathered and the judgments of God are poured out upon the nations. Though this was the first missionary work of the Church performed in another hemisphere, self-denying brethren had up to this time been diligent in laboring in Canada, in the states and among the Indians on the border, that the people of this continent might have an opportunity to hear and obey. It was a glorious overcoming of the evil which menaced the Church at that hour. Drawing strength and means from abroad to the cause, the missionary movement also opened a glorious opportunity for Elders in Zion to forsake speculations, vanities, dissensions, and to prove their faith by their devoted efforts for the salvation of their fellow-men. Apostles Kimball and Hyde, and Elder Richards and companions landed on this foreign shore absolutely moneyless. They did not have so much as a cent or a farthing, but they were not dismayed. The Prophet of God had pronounced upon their heads blessings which they knew could not fail. Immediately after landing at Liverpool they advanced to Preston, thirty miles distant. When they alighted from the coach they found unfurled above their heads a large flag bearing this inscription in letters of gold: "TRUTH WILL PREVAIL." The banner was floating in compliment to Queen Victoria who had but recently ascended the throne after the death of King William IV; but it was accepted as a promise and a good omen by the Elders, and they were not disappointed. Elder Joseph Fielding had a brother who resided at Preston, and with whom he and his sisters, one of whom afterwards became the wife of President Hyrum Smith, and the mother of his son, Joseph F. Smith, had corresponded. He was a minister of religion, and was styled Rev. James Fielding. Three days after the Elders landed in England they preached in Mr. Fielding's church, at Preston, and seven days later they baptized nine persons in the River Ribble near that place. The continuation of their work was marked by a noble zeal on their own part and a prosperity under the divine assistance almost without parallel. The hatred against the Prophet took violent form at this time. Every possible effort was made by apostates and mobocrats to harass and injure him. On the 27th day of July, 1837, he departed from Kirtland with Elders Brigham Young, Albert P. Rockwood, Sidney Rigdon and Thomas B. Marsh for the purpose of performing a mission among the Saints in Canada. A considerable work was being done there, and the Prophet desired to give personal counsel and assistance to the Saints. But when they reached Painesville, a few miles from Kirtland, writs in civil action and warrants of arrest were served upon Joseph for the purpose of detaining him. These suits were vexatious and without any foundation in law or justice. Their purpose was stated by Sheriff Kimball, the man who served the papers upon the Prophet, to Elder Anson Call as follows: We don't want your Prophet to leave Kirtland, and he shan't leave. Two or three times during that day the civil suits against him were dismissed, and he was discharged from the criminal warrants, their trumped-up character being evident. But this was only to make a show of justice; for the sheriff went after the Prophet as he was leaving Painesville, sprang into his carriage and served another writ upon him. Though this case was manifestly unjust as the others, he was held to bail in the sum of $700--quite a large amount in those days, considering the poverty of the people and the petty nature of the suit. It was decided by the court that no one who lived in Kirtland should be accepted as sureties upon the bonds. This order was made for no other purpose than to prevent the giving of bail, as it was hoped that Joseph could not secure it elsewhere and that his person would remain in the hands of his enemies. It was Anson Call, then living at Madison, who gave the necessary security for the Prophet's liberation, thereby permitting him to return to Kirtland. Some weeks subsequently, at the time appointed for the trial, the Prophet appeared in the court at Painesville; but as no one was there to maintain the charge against him, the falsifiers having in the meantime become frightened at their own perjury, he was acquitted. On the night of July 28th, 1837, which was the day after the arrest at Painesville, Joseph started again for Canada with the brethren formerly named. On the afternoon of the 29th of July, having reached Ashtabula, they took a deck passage on board a steamer for Buffalo. They had very little money, and their accommodations and fare were of the humblest. They lay all night on the upper deck of the boat with their clothes on and with their valises for pillows. Despite the tribulations through which he had just passed and despite the rudeness of his couch, the Prophet slept serenely and restfully. When they reached Buffalo the party separated, Elders Brigham Young and Albert P. Rockwood going to the Eastern States, and Joseph--with Elders Rigdon and Marsh--departing for Upper Canada. During the month of August, 1837, Joseph traveled among the branches of the Church in Canada, ministering counsel and comfort to the Saints. At Toronto he met John Taylor, who had been baptized by Parley P. Pratt, and who was then the president over the Church in Canada. The Prophet and the future President had a time of rejoicing together. Joseph was deeply impressed by the character of John Taylor. The latter had been a preacher in the Methodist church at Toronto, and had in that organization taken rank as a religious reformer. He declared apostolic doctrines before he ever saw one of the Latter-day Saints, and had been brought to trial before a ministerial body for his heretical sermons. With the inspiration that was upon him he had refused to recant, although his courageous act brought ostracism upon himself and family. It was this brave and scholarly man who welcomed Joseph and labored with him in Canada. It was this same hero who, after seven years of trial--during which he never flinched--was with his beloved Prophet at the martyrdom in Carthage jail. Joseph's association with John Taylor, as with other leading men in the Church, shows how the Lord was directing the footsteps of His future Apostles and Seers of that generation, that they should come into communication and into living and loving companionship with the founder of the Church. When the Prophet returned from Canada he secured a horse and wagon at the city of Buffalo, with which to make the journey to Kirtland. Sidney was with him, and they traveled to Painesville without molestation; but while there, eating supper at the house of a Mr. Bissel who had been the Prophet's advocate in the former law suits, a mob surrounded the house and yelled for Joseph's blood. Bissel knew that he himself might be a sufferer, but he was determined that murder should not be committed upon an unoffending man if he could prevent it. While the rabble was congregating in groups around the house, he led Joseph and Sidney quietly through the back door, and under cover of night they slipped between the assassin crowds and escaped. Scarcely were they gone when the mob discovered the fact and, mounting horses, pushed out upon the Mentor road. They posted sentinels and lighted bonfires all along this track, which they expected the Prophet and his companion would travel to get into Kirtland. But Joseph took to the fields. Sidney was weakened and almost helpless with illness and fear. Many swamps lay in their way; and Joseph waded through these and carried Sidney upon his back. He kept away from the road far enough to be secure in the darkness, while the fires which had been intended for his detection really aided him to avoid his blood-thirsty pursuers. After a toilsome and rapid journey, during which Joseph carried Sidney most of the way, they reached the end of the Mentor road which intersected with a highway leading two miles into Kirtland. The mob had not posted their sentinels or built their fires further than this point; and, being well past their enemies, Joseph and Sidney were able to take the traveled road and to continue their journey with less pain and toil. It was very late on Saturday night when they reached their homes in Kirtland greatly exhausted. None but their families heard of their arrival until the next morning, when Joseph appeared at meeting and preached a powerful sermon to the assembled Saints. Immediately after this time, on September 3rd, at a conference held in Kirtland, Oliver Cowdery, Joseph Smith, Sen., Hyrum Smith and John Smith were sustained as assistant counselors to the First Presidency, the congregation having declined to sustain Frederick G. Williams in the position which he held as second counselor to the Prophet. Objection being also made to three of the Apostles, Luke Johnson, Lyman E. Johnson and John F. Boynton, they were by the voice of the Saints shorn of their apostolic rank and were disfellowshiped; however, as they subsequently made protestation of their repentance, they were received back into the Church and into their station. But their humility was either a mere pretense or was very volatile in its character; because not many weeks elapsed until they were once more engaged in an effort to ruin the Church and the Prophet. Thus the first serious apostasy and the first great missionary movement of the Church started together. How unavailing the falsehoods and lack of fidelity have been and how glorious the efforts of the servants of God to spread the light of the gospel through every land, every chapter of the Church's history from that time to this speaks in eloquent tones. In the August number of the _Messenger and Advocate_ was published a prospectus for the _Elders' Journal_ to be edited by the Prophet. In pursuance of this announcement the publication of the _Messenger and Advocate_ was suspended with the September number, and in October, 1837, the _Elders' Journal_ was begun; but only two numbers were issued when, through the destruction of the printing office by fire, in December, 1837, work of this character was stopped. CHAPTER XXXV. JOHN TAYLOR'S BRAVE DEFENSE OF JOSEPH--THE PROPHET ENCOUNTERS THE SPIRIT OF APOSTASY IN MISSOURI--HYRUM IN THE FIRST PRESIDENCY--BRIGHAM YOUNG'S COURAGE AND DEVOTION--JOSEPH DRIVEN FROM KIRTLAND--DAVID W. PATTEN'S PROPHETIC OBJECTION--SAD EXCOMMUNICATIONS--FATE OF PROMINENT MEN--ADAM-ONDI-AHMAN--THE GATHERING. After the apostasy became general at Kirtland, those who banded themselves against the Prophet and the faithful Saints set up a claim to the ownership of the Temple. Scenes of a turbulent and even violent character were witnessed in the sacred building. Deadly weapons were drawn and flourished and lives were threatened by the members of the apostate party who sought by these means to overawe the peaceful members of the Church and to accomplish the ends they had in view. After the visit which the Prophet, Sidney Rigdon and Thomas B. Marsh made to Canada, Elder John Taylor, with the view of making preparations to gather with the Saints and to provide a home for himself and family, repaired to Kirtland. While there he attended services in the Temple. Fault-finding and accusation were indulged in by leading men in their remarks, and the Prophet was the target at which their shafts of censure were aimed. They looked upon him and spoke of him as a fallen prophet. These attacks aroused all the lion of John Taylor's nature--and all who ever saw him when strength and courage were demanded, can remember how grandly he could rise to the occasion and satisfy every expectation--and he arose and obtained the privilege of speaking from one of the stands. He was a stranger to the congregation; they knew not who he was nor whence he came, but the Saints saw in him a man of God. His fine presence, his courageous demeanor, the plainness and strength of his reasoning and the power of God which accompanied his words, made a great impression upon the entire audience. His address was a masterly exposition of the great truths which God had inspired Joseph to reveal--truths of which all the learned and religious world were in entire ignorance until they were brought forth by Joseph--and a defense of him as a prophet of God. The dissenters were rebuked and the Saints were strengthened and encouraged and all felt that a man had appeared upon the scene who would yet be a power among the Saints. This was President Taylor's first public introduction to the Saints at the gathering place. Undaunted by the apostasy, and relying upon the promise of the Lord, Joseph knew that the work would surely grow and that places must be appointed for the gathering of the Saints in the last days. To every human appearance, in the spring and summer of 1837, the Church was in a state of dissolution; but all who were animated by the spirit of truth knew that the disunion at Kirtland was but the effort of the adversary, which, with patience and faithfulness, might be overcome. In September, Joseph had not yet learned through any earthly medium of the marvelous work which was to be done abroad among the honest-in-heart; and yet, on the 27th day of that month, he and Sidney Rigdon began a journey to the west to visit the Saints in Missouri and to establish places into which might come converts from every land. They were accompanied on this journey by Vinson Knight and William Smith, while Hyrum was already at Far West, laboring with his accustomed energy and fidelity for the advancement of the gospel and the well-being of the Saints. While the Prophet and his companions were on the way, Hyrum's wife Jerusha died at Kirtland, leaving five little children. Her dying message was full of faith in the gospel and was a comfort to her absent husband when he learned it, and it proved that she was worthy to be the consort of the destined patriarch and martyr. A little over a month was consumed in the journey to Far West; and soon after the Prophet's arrival he began to hold meetings for the settlement of all difficulties which had arisen between the brethren there, the same evil spirit which had gained such sway in Kirtland having begun to assert its power in Missouri. On the 7th of November, 1837, a general assembly of the Church was held at Far West, at which Frederick G. Williams was rejected by the congregation as a counselor to the President of the Church; and, upon motion of Sidney Rigdon, Hyrum Smith was elected to fill the vacancy. The local organization was also perfected, and prayer was offered to God that this place might be a gathering spot for the Saints. As it appeared to the Prophet that the regions surrounding Far West, occupied by other settlers, afforded yet much room, the plat of Far West was enlarged into the dimensions of a city, and every preparation was made to afford a refuge to such as might choose to gather to this new Stake of Zion. It was also decided that the time had not yet come for the building of a temple at Far West, but that the brethren should await the commandment of the Lord upon this subject. About the 10th of November, Joseph left Far West to return to Kirtland, occupying a month in the journey and reaching his home on the 10th day of December. While he had been absent, the spirit of apostasy had gained an ascendancy with men who had previously begged forgiveness from the Prophet. Warren Parrish, John F. Boynton, Joseph Coe and others,--deeming that the absence of the Prophet afforded them an opportunity--banded themselves together to accomplish the overthrow of the Church. They renounced the Church of Jesus Christ, renounced the authority of the Prophet of God, and set up an organization for themselves. Denouncing Joseph and his faithful supporters as heretics, they became so violent at any opposition to their falsehoods that they even sought the lives of their former brethren. Brigham Young always was one of the truest and most intrepid of men; and during all these Kirtland troubles he openly and fearlessly declared to all that Joseph Smith was a Prophet of God and had neither transgressed nor fallen from his divinely appointed place. His unswerving and undaunted attitude, the plainness of his declarations and the vigor of his defense of Joseph, and his exposure of the schemes of his enemies, aroused their fury. The apostates could not brook this boldness of the Apostle Brigham; it interfered with their murderous designs against Joseph and their hateful purposes against the Church. Threats and cajolery having alike failed to intimidate or divert him, they determined to kill him. But he learned of their designs; and nearly two weeks after the Prophet had returned to Kirtland and was able to assert his own authority, Brigham Young departed for Missouri to escape the assassins who ravened for his life at Kirtland. In the meantime the work abroad progressed gloriously. On Christmas day, 1837, a conference was held at Preston, at which the reports showed that already the branch of the Church in England numbered about one thousand souls. The letters conveying these happy tidings had not yet reached the Prophet; and except as hope was inspired in his heart by the Holy Spirit, he had little comfort through the darkness of that night of 1837, for apostasy and transgression strove hard to rule the weak and ruin the staunch at Kirtland. The experience of 1836-7 in the Church demonstrated as never before, that irrefragable testimonies concerning the divine origin of the gospel and the prophetic calling of Joseph were not alone sufficient to keep men faithful. Unflinching firmness and intrepidity were also indispensable; but preeminent above all other qualities, purity of life was absolutely essential. The half century which has since elapsed has abundantly confirmed this. The virtuous, humble men who possessed steadfastness and faith in the days of trial at Kirtland, have since grown to prominence among the Saints. The qualities which they then exhibited have had ample room for exercise in the subsequent vicissitudes through which the Church has passed. The Lord has tried and proved them; they have acquired confidence themselves; and the people have ever looked to them as leaders who could be trusted and upon whose courage, judgment and integrity they could safely rely. In this connection it is worthy of remark that the three men who have succeeded the Prophet Joseph as Presidents of the Church, were all distinguished during Joseph's lifetime for their love for the truth and their unswerving affection and loyalty to him as the Prophet of God. President Brigham Young, probably above all men in Kirtland, displayed these qualities during the stormy scenes of the last year of his residence at that place. President Wilford Woodruff, though not so prominent in those days as he afterwards became, was expostulated with, coaxed and ridiculed by some of his old friends, notably Warren Parrish, who had been his fellow-missionary in the Southern States, for the purpose of inducing him to join them and turn against the Prophet. But the integrity of the man was immovable and all their efforts proved unavailing. With the dawn of the new year confusion and mobocratic power increased, and on the 12th of January, 1838, Joseph and Sidney were driven from Kirtland to escape mob violence. Their destination was Far West, and they were pursued more than two hundred miles by armed enemies seeking their lives. The weather was intensely severe, and Joseph and his companion, with their families who had joined them, suffered greatly in their endeavor to elude the murderous pursuit. Several times the pursuers crossed the Prophet's track. Twice they entered the houses where his party had gained a refuge, and once they occupied a room in the same building with only a partition between them, through which the Prophet heard their oaths and imprecations concerning him. Thus were they protected by divine power, else murder would have been done, for the long and unavailing pursuit had filled these would-be assassins with a fiendish desire for blood. Owing to the severity of the season two months were occupied in the journey to Far West, which place the Prophet and his family reached on the 14th day of March, 1838, accompanied by Apostle Brigham Young, who had joined him on the way. His arrival was very timely and necessary. Upon his previous visit objection had been raised to some of the local authorities and they were only accepted by the congregation after having made humble confession of their sins and entered their solemn promise of repentance. But so soon as the Prophet had turned his back upon Far West to go to Kirtland, the local presidency had again entered into transgression, acting selfishly and arbitrarily in the administration of financial affairs and completely losing the confidence of the body of the people. While the Prophet had been journeying toward Missouri after escaping the Kirtland mob in January, 1838, a general assembly of the Saints in Far West was held on the 5th day of February, at which David Whitmer, John Whitmer and William W. Phelps were rejected as the local presidency; and a few days later Thomas B. Marsh and David W. Patten, of the Twelve, were selected to act as a presidency until the Prophet should arrive. Oliver Cowdery too had been suspended from his position. Persisting in unchristianlike conduct, W. W. Phelps and John Whitmer had been excommunicated by the high council in Far West, four days previous to the arrival of Joseph. This was the sad situation as the Prophet approached the dwelling place of the Saints in Missouri. Many of the people went out to meet him, and at a distance of one hundred and twenty miles from Far West they found him and tendered him teams and money to help him forward. The joy they had in his presence arose from an absolute knowledge of his power and authority as a Prophet of God. They were certain that many of their difficulties would end with his presence, because he would give the light of truth by which to guide their footsteps. On the eighth anniversary of the organization of the Church a conference was held at Far West under the presidency of Joseph. On this occasion David W. Patten declared that he could not recommend William E. McLellin, Luke Johnson and John F. Boynton as members of the Twelve, and he was also doubtful of William Smith. His objection to these men was prophetic; all of them lost their standing, disgraced their calling, forfeited their knowledge of the truth and their promise of reward hereafter, and sank back into the mire of this world. At the same conference Brigham Young, David W. Patten and Thomas B. Marsh were chosen to preside over the Church in Missouri. On the 12th of April, 1838, Oliver Cowdery was found guilty of serious wrong-doing for which he had not made repentance, and he was excommunicated by the high council at Far West. Before the same tribunal on the day following David Whitmer was charged with persistent disobedience of the word of wisdom and with unchristianlike conduct, and he was also cut off. Luke Johnson, Lyman E. Johnson and John F. Boynton were excommunicated about the same tune, and less than a month later a similar fate befell William E. McLellin. It was a sorrowful day for Joseph when he lost the companionship of these men who had been with him during many trials and who had participated with him in the glorious understanding of heavenly things. But they were no longer anything but dead branches, harmful to the growing tree, and it was necessary for the pruner to lop them off. Oliver Cowdery and David Whitmer were two of the witnesses to the Book of Mormon, designated by the word of the Almighty to view the plates and to be ministered unto by the Angel of the Record. Oliver had stood with Joseph in the Kirtland temple and seen the marvelous manifestations there. It was sad to see them thus shorn of power and blessing, but they had demonstrated their unworthiness to hold the positions which they had filled, and the penalty must fall upon them that the Church might escape the evil of their sins. Had Joseph's faith in God and confidence in the mission which the Creator had entrusted to him been less than it was, he might have temporized with these men and not dealt with them in so strict and summary a manner. He was attached to them by many ties. They had been his aids and companions in days when he most needed help, sustenance and friendship. Through his ministrations of the gospel, God had enabled him to abundantly repay them. Still he never could forget their past associations. They were two of the heaven-selected witnesses who had testified that God's voice had declared to them that Joseph's translation of the Book of Mormon had been made by the gift and power of God. If they should be excommunicated from the Church, suppose that they, filled with anger thereat, should abandon themselves to the spirit of evil which so many men, so dealt with, yielded to in those days; what then? Like others, might they not renounce the truth, circulate all manner of falsehoods, deny the divinity of the work and even the solemn testimony which they had borne? These might be the reflections of an ordinary man under such circumstances; but such thoughts never troubled this Prophet of God. This Church was not the Church of man. Jesus Christ, its divine head, had promised He would take care of, sustain and defend it. However much, then, Joseph's affection and friendship might be for these men, he owed a paramount duty to his God to deal with transgressors in His Church according to the laws which He had given. This duty the Prophet performed without hesitation, leaving all consequences for the Lord to control. Oliver Cowdery, David Whitmer and Martin Harris, the three witnesses of the divine origin of Joseph's translation of the Book of Mormon, were all severed from the Church. They became opponents of Joseph Smith and claimed he had fallen into transgression; but amid all their trials, temptations and vicissitudes they never hesitated or wavered in regard to the published testimony which they gave to the world concerning the Book of Mormon. Each of them to the day of his death, asseverated in the most solemn manner the truth of his testimony. All three are dead; but they still live as immutable witnesses of the truth and divinity of the record known as the Book of Mormon, and by their testimony will the world yet be judged. In the sacred records which have come to us there is no mention of any other man, that was so highly favored as Oliver Cowdery was, falling from his exalted position and forfeiting his blessings and Priesthood as he did. What a lesson and warning does his history convey! It is generally understood by those who knew him in the days of which we write, that he was guilty of unvirtuous conduct. This came to the Prophet's knowledge. He warned Oliver of the consequences which would follow if he did not repent. The warnings were unheeded. The Spirit of God withdrew itself from him and he fell into darkness; and from being the second Elder in the Church, he lost his standing as a member and became an alien to the people of God. For years he remained in this condition. After the exodus of the Saints from Nauvoo and the city of Salt Lake had been founded, he arrived at Kanesville, made suitable acknowledgments in great humility to the Church there and was admitted to it by baptism under the direction of Elder Orson Hyde. He was re-ordained to the Melchisedec Priesthood and shortly afterwards died at Richmond, in the state of Missouri. Martin Harris also came back penitent to the Church, after being for years separated from it. He was restored to fellowship and the Priesthood, and was strong in his testimony for the truth up to his death, which was at a very advanced age at Smithfield, Cache County, Utah Territory. David Whitmer never rejoined the Church; but his testimony concerning the divine origin of the Book of Mormon was widely circulated through the newspapers of the country. He died at Richmond, Missouri. Of the three Apostles who were then excommunicated--Boynton and the two Johnsons--one only rejoined the Church. Luke Johnson came to Nauvoo at the time of the exodus and was again admitted to fellowship. He was one of the company of Pioneers who under the leadership of President Brigham Young, left Winter Quarters on the Missouri River in 1847, to find a home for the Latter-day Saints in the great West, and which resulted in the settling of Great Salt Lake Valley. Luke Johnson was a member of the Church when he died in Salt Lake City. President Brigham Young related a conversation himself and some others of the Twelve Apostles had with Lyman E. Johnson on one occasion in Nauvoo. It was after the martyrdom of the Prophet Joseph. They were speaking of old times when they were all engaged in the ministry and when Lyman E. Johnson was a zealous advocate of the truth. The bitterness he had exhibited in Kirtland had passed away, and he was softened by the association with his old companions. Speaking of the heavenly influence and spirit which had accompanied him in his labors in the ministry, Lyman said, "I would give my right hand to-day if, by so doing, I could feel once more as I did then." In the month of April, 1838, the Lord commanded His Saints through Joseph that the Church in these last days should be called the Church of Jesus Christ of Latter-day Saints. He also commanded His people to arise and shine that their light might be a standard for the nations, and that the gathering to Zion and her stakes might be a refuge from the storm and from the wrath which shall be poured out upon the whole earth. During the spring and early summer of 1838, the Prophet was peacefully engaged in his labors at Far West and in the regions surrounding. He established a stake of Zion at Adam-ondi-Ahman in Daviess County, Missouri, at the spot where Adam had dwelt and where, according to Daniel the Prophet, the Ancient of Days shall sit. He assisted in the laying of the corner stones of the house of the Lord at Far West on the 4th day of July. And during all this time he was busily engaged in collating data and recording facts relating to Church history, that the momentous events of the eight years preceding might not be lost to the coming generations. On the 8th day of July, John Taylor, John E. Page, Wilford Woodruff and Willard Richards were appointed by revelation to fill the places of those who had fallen from the quorum of the Twelve. On the same day the Lord declared the law of tithing to stand for the guidance of the faithful forever. Joseph also labored in the preparation of the _Elders' Journal_, the publication of which was resumed in July, 1838, at Far West. Apostles Heber C. Kimball and Orson Hyde had returned from England, reaching Kirtland in May, 1838, having left the English mission under the presidency of Joseph Fielding, with Willard Richards and William Clayton as his counselors. On the 10th of March, 1838, the Seventies at Kirtland had decided to remove their quorum in a camp to the west; and on the 6th day of July of this year, a large body of the Saints, numbering five hundred and fifteen souls--including and in charge of the Seventies--departed from Kirtland for Missouri. Many sufferings were endured by this devoted band. Their ranks were decimated by disease and persecutions. Some of them grew faint and faithless and fell by the wayside. But the majority persevered; and about two hundred of the original number reached Adam-ondi-Ahman in a body, while many of the others came as speedily as their circumstances would permit. From that time on, until the mob once more triumphed and drove them forth, the gathering of the Saints continued. CHAPTER XXXVI. PENISTON AROUSES A MOB--HIS EXCITING SPEECH CAUSES A CRUEL ATTACK UPON TWELVE UNARMED BRETHREN--ONE HUNDRED AND FIFTY MOBOCRATS DRIVE THEM FROM THE POLLS--ADAM BLACK'S PROMISE--FALSE CHARGES AGAINST THE SAINTS--THE SHERIFF OF DAVIESS COUNTY ARRESTS JOSEPH--BOGGS ORDERS THE RAISING OF THE MILITIA--THE PROPHET PERCEIVES THE REAL OBJECT OF THIS ORDER. In August, 1838, the appalling mob crusade began which resulted finally in the exile of the Saints from the state of Missouri. Previous to this time lands had been purchased by some of the brethren in Daviess County, adjoining Caldwell on the north. The Saints who settled there were industrious and law-abiding citizens. But the murderous element in that region would not permit them to toil in peace and enjoy the rights of freemen. Some of the old mobbers were there, and they joined with the people who had sold farms to the Saints and who saw in this wicked conjunction of forces an opportunity to recover their possessions, without any other cost than the banishment or murder of the "Mormon" settlers. Colonel William P. Peniston, who had led the mob in Clay County against the Saints, was desirous of being returned to the state legislature as a representative from Daviess County. The election was to be held on the 6th day of August, 1838. Previous to that time Peniston and his friends had organized with a determination to prevent the Saints from voting, as it was believed that they would not aid their old enemy--persecutor and law-breaker that he was--to a seat in the law-making body of the state. A friendly judge named Morin told some of the Elders of the plot against them and advised them to go to the polls armed and ready to resist the unlawful aggression. But, though they were strong in their intention to exercise their rights as set forth in the constitution and the laws, bitter experience had taught them that such an act on their part as carrying arms, merely for self-protection, would be called an unlawful demonstration and would be followed by a general assault upon them under cover of authority. So they went to the polling places with no other weapons than clean consciences, clean ballots and clean, strong hands. At Gallatin, the principal town of the county, twelve of them were preparing to cast their votes. But Peniston mounted a barrel and made an exciting, desperate speech. He was surrounded by an assemblage of ruffians numbering one hundred and fifty. To this inflammable material he applied the torch. He said: The Mormon leaders profess to heal the sick, and you know that is a damned lie. He declared his opposition to the settlement of the Saints in that region and told his hearers that if they suffered the "Mormons" to vote, they would deserve to lose their own suffrages. Addressing the Saints he declared: I headed a mob to drive you out of Clay County and would not prevent your being mobbed now. Incited to horrible rage by his incendiary tirade some of the drunken men in the mob attacked the brethren, and when effective resistance was made by the courageous twelve, the entire rabble of one hundred and fifty set upon them. The brethren fought with desperate courage. They were defending the most sacred right of American citizenship. Before the well-directed blows from their stout arms and bare hands, scores of the mobocrats fell in the dust; but at last, overpowered by numbers, and warned by the authorities of the county that this attack had been premeditated and they would do better to withdraw, the brethren retreated. Just outside of town they held a council to decide whether to return to the polling places or seek their homes. While they were debating this point, they saw crowds of mob recruits rush into the town armed with guns, pistols, knives and clubs; and knowing that these men intended to do murder upon them the brethren hastened to their farms, collected their families and hid them in a thicket of hazel brush for the night. A heavy rain came on. The women and little children, drenched to the skin, were compelled to lie upon the chilling ground through all the stormy hours of darkness, while their husbands and fathers stood sentry at the edge of the copse, expecting every hour that the dread attack would come. The next morning word was brought to Far West by friendly settlers that some of the brethren had been killed at Gallatin, while attempting to cast their votes, and that the mob power was again supreme and was determined to drive the Saints from the county of Daviess. It was reported that the murderers would not even allow the Saints to obtain the bodies of their dead nor direct their burial. Without a thought for his personal safety and with that lion-like courage which ever distinguished him, Joseph and his no less heroic brother Hyrum, with fifteen or twenty others, started to aid the Saints in Daviess. On the way Joseph was joined by a few brethren from different places, some of whom were fleeing from the mob, and that night, having reached Colonel Wight's house in Daviess County, he was rejoiced to learn that although some of the brethren had been badly bruised, none had been killed. Among the men who had sold lands to the Saints was one Adam Black, a justice of the peace and just then judge elect for the county. This man, a sworn officer of the law and an aspirant for further judicial honors, had joined himself with the mob, probably in the hope to recover his farm without cost. Joseph determined to see this treasonable man and remonstrate with him against the cruelty and dishonesty of his course. Upon visiting him the Prophet received a verbal confession of his alliance with the rabble. Being further pressed to declare what his future course would be concerning the Saints and solicited to sign an agreement of peace, he prepared and gave to the Prophet a document, of which the following is an exact copy: I Adam Black a Justice of the peace of Daviess county do hereby Sertify to the people coled Mormin, that he is bound to suport the constitution of this State, and of the United State, and he is not attached to any mob, nor will not attach himself to any such people, and so long as they will not molest me, I will not molest them. This the 8th day of August, 1838. Adam Black J. P. No force nor unkindness was used with Black. No threat was uttered against him. The Prophet merely visited him as he visited other men of prominence or notoriety in that region, in a manly endeavor to subdue the kindling flame. Whatever contempt Joseph felt for the wretch who, with a judge's dignity upon him, could connive with a lawless, murderous mob, he was able to suppress; his demeanor was that of dignity and repose. But, as subsequent events proved, Black could not forgive the Prophet for the humiliation which he had made him feel. That night some of the leading citizens of the county called upon the Prophet, and together they agreed to hold a conference at Adam-ondi-Ahman the next day at 12 o'clock. Pursuant to this appointment, both parties met in friendly council, and entered into a covenant of peace, to preserve each other's rights and to stand in their defense. For the Saints such men as Lyman Wight, John Smith, Vinson Knight, Reynolds Cahoon, and others resident there, gave this pledge. And for the other settlers, Joseph Morin, senator-elect; John Williams, representative-elect; James P. Turner, clerk of the circuit court; and other men of influence and character, made their solemn promise. Having accomplished so much, the assembly dispersed on terms of amity, and the Prophet and his companions returned to Far West. The covenant of protection extended by the prominent men of Daviess County, who knew and by their acts admitted that the Saints had been unjustly dealt with and unlawfully threatened, was without avail. On the 10th day of August, 1838, William P. Peniston and several of his creatures made affidavit before Judge Austin A. King that a large body of armed men, whose movements and conduct he declared to be of a highly insurrectionary character, had been collecting in the county of Daviess under the leadership of Joseph Smith and Lyman Wight, to intimidate and take vengeance upon the other settlers, to drive from the county all the old citizens and possess their lands. He further averred that they had already committed great violence upon Adam Black by forcing him to sign a paper of a disgraceful character. This affidavit was made in Ray County; and on the 11th day of August a committee of citizens came from that place to Far West to make inquiry of the Saints concerning the charges therein made. It stands as a monument of disproof against the assertions of Peniston, that the citizens of Ray County did not hesitate to place themselves in the power of the "Mormons" and their Prophet--knowing full well, as they did from past experience, that the Saints were full of kind disposition toward all men who would treat them as fellow-citizens possessed of equal rights. In answer to the inquiry of the committee from Ray the Saints appointed a delegation of seven men, to make a full explanation of the facts and to demonstrate to all fair-minded men their own innocence as well as the wrongs inflicted upon them. On the 11th of August, 1838, the Prophet went to visit some brethren from Canada who had settled on the banks of the Grand River, and remained with them through the succeeding day, which was the Sabbath, offering such counsel as their situation required. On the 13th, while returning to Far West, he was pursued by some of the mobbers but managed to elude them. When within eight miles of Far West he was met by several of the brethren who had gone out to inform him that a writ had been issued by Judge King for his arrest and that of Lyman Wight, on a complaint made by Peniston. Calmly as one returning to his evening rest from the harvest field the Prophet went to his home, despite the fears and warnings of his friends. He remained there awaiting the coming of the officers for three days, and all the time being engaged in labor for the prosperity and protection of the community. On the 16th of August, 1838, the sheriff of Daviess County, accompanied by Judge Morin, appeared and said that he had a writ to take Joseph into Daviess for trial, for the offense of visiting that county on the 7th of August. The sheriff was no doubt surprised to find the Prophet and to serve his writ without molestation, because a report had been spread by the mob that Joseph would not be apprehended by legal process. Joseph informed the sheriff that he always hoped to submit to the law of his country. The sheriff was impressed as well as astonished by the calm action and dignified deportment of the Prophet; and when Joseph expressed a wish to be tried in Caldwell instead of Daviess County, since he thought that the statute of the state gave him that privilege and justice for him in Daviess was out of the question, the sheriff declined to serve the writ and said he would go to Richmond to consult Judge King. Joseph promised to remain at home until the sheriff returned. The pledge was fulfilled; and when the officer got back he told Joseph that Caldwell was out of his jurisdiction and he would not act. For the greater general prosperity, the Saints in the various parts of Caldwell County now organized under the Prophet's direction into agricultural companies, to enclose their lands into large fields. Joseph showed them how this plan would be economical and add facility to the tilling of the soil. So readily could this inspired man turn from the tragic tribulations of life to render to his brethren calm assistance in their daily labors! On the 28th day of August, 1838, Adam Black made oath before a justice of the peace of Daviess County that he had been threatened with instant death by an armed force of more than one hundred and fifty men on the 8th day of August. He named several of the brethren whom he charged with aiding and abetting in the perpetration of the offense, and this was Black's revenge upon the Prophet who had detected him in an attempt to steal back the land which he had sold to the Saints. The agitation in Daviess County and the perjuries of the foiled mobbers aroused Lilburn W. Boggs, of memory already infamous, who was now governor of the state; and he sent letters to General David R. Atchison and six other generals, ordering them to raise immediately within the limits of their divisions four hundred mounted men armed and equipped as infantry or riflemen. This act, which was ostensibly for the protection of good order, accomplished its wicked purpose. It aroused intense excitement and inflamed the desire of the mob to find an excuse for an attack upon the Saints, since they knew that the militia would be composed of men who hated the "Mormons" and would be willing to plunder them on the first opportunity. Joseph saw the tendency of events and wrote at this time in his journal as follows: There is great excitement at present among the Missourians, seeking if possible an occasion against us. They are continually chaffing us, and provoking us to anger if possible; one sign of threatening following another. But we do not fear them; for the Lord God, the Eternal Father is our God, and Jesus, the Mediator is our Savior, and in the great I AM is our strength and confidence. We have been driven from time to time, and that without cause, and been smitten again and again, and that without provocation, until we have proved the world with kindness, and the world proved us that we have no design against any man or set of men; that we injure no man; that we are peaceable with all men; minding our own business, and our own business only. We have suffered our rights and our liberties to be taken from us; we have not avenged ourselves for those wrongs. We have appealed to magistrates, to sheriffs, judges, to governors and to the President of the United States, all in vain. Yet we have yielded peaceably to all these things. We have not complained at the great God. We murmured not; but peaceably left all, and retired into the back country, in the broad wild prairie, in the barren and desolate plains, and there commenced anew. We made the desolate places to bud and blossom as the rose; and now the fiend-like race are disposed to give us no rest. CHAPTER XXXVII. JOSEPH VOLUNTEERS FOR TRIAL AND LYMAN WIGHT FOLLOWS--BEGINNING THE STUDY OF LAW--THE TRIAL BEFORE A COWARD JUDGE, WITH A PERJURED WITNESS--MILITIA CALLED OUT, BUT THE MOB PRACTICALLY DEFIES IT--BOGGS CONTINUES THE WORK OF OPPRESSION. Angered at the frustration of their plots of force and legal treachery against the Prophet, the mob continued to spread reports in August and September of 1838, that he was defying the law and refusing submission to process of court. This perjured tale received additional credence among the uninformed from the fact that the Daviess County sheriff had failed to arrest him; though, as all should have known, this failure was no fault of Joseph. But the falsehood was bringing renewed menace upon the Saints. Upper Missouri erupted a lava stream of bad men into Daviess, Carroll, Saline and Caldwell Counties. Something must be done to turn aside the overflow or it would sweep over all the dwelling places of the Saints. To stay the fiery river of hate, the Prophet offered himself as a sacrifice. On the fourth day of September, 1838, he volunteered, through his lawyers, Generals Atchison and Doniphan, to be tried before Judge King, in Daviess County. Lyman Wight, who had been charged with him, followed his example. It was characteristic of this industrious Prophet, that on the day when he tendered his liberty and his life as a price for the physical and political redemption of his brethren, he began the methodical study of law. The anxiety natural to his position was unfelt. He had looked so often upon danger that its face was no longer terrible. And he knew that such learning as he should ever acquire must be gained in the midst of turmoil. He wanted to know the science upon which statutes were based, and to become learned in the knowledge of his country's constitution and enactments that he might the better minister temporal salvation to his fellowmen, and the hour when prison and even murder menaced him was as propitious as any he might ever see. The time appointed for the trial in Judge King's court was Thursday, the 6th day of November, 1838. Joseph was there, but the case could not proceed, because the prosecuting witness was absent, and no testimony was forthcoming. The court adjourned for the day, and Joseph returned to his home, but the next morning he was again in attendance and the trial proceeded. Peniston prosecuted and Adam Black swore to everything which Peniston asked. He had been bribed by money, promises or threats, else he was incited by murderous hate, and he told things which manifestly could not have had any existence except in his false mind. He was the only witness against the defendants. In their behalf four reputable men testified, proving incontestably that Black's oaths were perjury and Peniston's complaint was a lie. Judge King admitted in private conversation that nothing had been proved against the Prophet and his companion, and yet he bound them over in bonds of $500. Without a murmur the Prophet and Lyman submitted and gave the necessary bail. From the trial they were followed to Far West by two gentlemen who stated that they had come from Chariton County as a commission of inquiry in behalf of their fellow citizens. A demand had been made by the mobbers upon the residents of Chariton County for assistance to capture Joseph Smith and Lyman Wight, and a committee had been appointed by the fair-minded people of Chariton to investigate the situation. When these gentlemen saw that the real purpose of the request was to secure ruffian help to impoverish the defenseless Saints and drive them once again into the wilderness, they declared that they had been outrageously imposed upon by the demand of the mob, and they returned to their own county filled with sympathy and friendly feeling for Joseph and his brethren. Their findings they subsequently embodied in an affidavit. An attack was planned by the mob upon Adam-ondi-Ahman; on the 9th a wagon laden with guns and ammunition in charge of a party of the murderous rabble was going to that place from Richmond. But it was intercepted by Captain William Allred, who arrested the men in charge, John B. Comer and two others--Miller and McHoney--and took possession of the weapons. A letter was addressed to Judge King immediately by the Saints, asking him what should be done with the prisoners and the captured munitions. This coward responded to turn the prisoners loose and let them receive kind treatment. He was the judicial officer who, to satisfy the mob instead of satisfying justice, had placed the Prophet and Lyman Wight under bonds when, by his own confession, not one illegal act could be proved against them. Concerning the guns he was reluctant to give advice, although he promised that they should not be taken from the Saints to be converted and used for illegal purposes. Under the same date this unjust judge wrote to General Atchison to send two hundred or more men to force the "Mormons" to surrender. He well knew that the Saints were not in a rebellious or unlawful attitude, nor in a position to fight. They had not even the power to resist mobocratic aggression against themselves, to say nothing of being the assailants in any illegal movement. On the 12th of September, the men who had been arrested while transporting guns to the mob in Daviess County, were held to bail for their appearance at the circuit court. About the same time a large body of the mob entered De Witt in Carroll County, and warned the brethren to leave on pain of death. William Dryden, justice of the peace in Daviess County, complained falsely to the Governor that service of process from his court, issued against Alanson Ripley, George A. Smith and others for threatening Adam Black, had been withstood. General Atchison called out the militia of Clay and Ray Counties which, under the command of Brigadier-General Doniphan, marched to the timber on Crooked River, while he went with a single aide to Far West, the county seat of Caldwell, to confer with the leading men among the Saints. Here he was the guest of the Prophet. Doniphan's troops had ostensibly been called into the field to suppress an insurrection and preserve peace. But instead of the military powers being used as a menace to the mob, it was operated as if the long-suffering Saints had been the aggressors. General Doniphan, a friendly, fair and kindly-disposed man, was acting under the Governor's orders, and the responsibility of his conduct falls chiefly upon the executive of the state. The mob prisoners were demanded and were set free with no regard for any other law than that which seemed to reign supreme in Missouri--the law of mobocratic will. The arms which had been seized on the way from Richmond into Daviess County were collected and delivered up to the General. From Crooked River General Doniphan brought his troops through Millport in Daviess County to the spot where a mob had congregated to make an attack upon the Saints. When the General read an order of dispersion to the rabble they declared that their object was solely for defense; and yet they would not even permit the General in command of the state militia to approach them without going through such military formalities as might have greeted a flag of truce from an opposing force, while all the time that he was conferring with them guards were marching in and out, showing that the camp was being kept in a state of activity. Although they promised to obey the order requiring them to withdraw, they failed to do so. From this place the General proceeded to the spot where the Saints had assembled together for mutual protection under the direction of Lyman Wight. A conference ensued in which the Saints agreed to disband, to surrender up any one of their number accused of crime, on condition that the hostile forces of the mob, only a few miles distant, should be dispersed. The Saints had every wish to comply with the law and to avoid every appearance of resistance, but they knew too well that if they scattered, unless the mobbers were also disbanded, they would be murdered and plundered. General Atchison, also in command of troops, was joined on the 15th at the county seat of Daviess by General Doniphan and his regiments. He found that the mobbers were still under arms and still aggressive, while the Saints were still huddled together for safety. To him the Saints also stated their willingness to yield to any legal requirement, and they would cheerfully submit to any investigation which might be demanded. General Atchison thought that peace might be restored and so wrote to the Governor; but immediately Boggs ordered the Booneville guards to be mounted with ten days' provisions and in readiness to march on his arrival; and he also ordered General Lucas to proceed immediately with four hundred mounted men to co-operate with General Atchison. Similar orders were issued to Major-Generals Lewis Bolton, John B. Clark and Thomas B. Grant. While this military movement was taking place the mob continued to seize prisoners and to send threatening messages, hoping to incite the Saints to some overt act that the whole power of the mob and militia combined might be brought against them to annihilate them. Several times word was brought to the encampment of the Saints that prisoners taken by the mob were being tortured. This was done in the hope to provoke a spirit of retaliation. It seems strange that this situation could have continued for more than a day with such a military force at hand. A little prompt and vigorous action would have dispersed the mob and taught them to respect the power of the law. It would not have been necessary to shed blood, only to let constitutional majesty be asserted; and the Saints might have remained in peace. But this was not the purpose. The troops really had been called out, not to protect the "Mormons," but to answer the lying call of a justice of the peace. This mighty power of war was brought into operation to apprehend two or three men, charged with a petty offense, and who had not resisted any attempt to serve legal papers upon them. On the 20th of September General Atchison wrote to the Governor that the insurrection was practically ended; all the leading offenders against the law had been arrested and bound over to appear at court. It is noticeable that the people were called offenders, the plundering rabble going scot free. All of the troops, except two companies of the Ray militia under command of Brigadier General Parks, were discharged. In this same letter General Atchison said: They [the Mormons] appear to be acting on the defensive, and I must further add, gave up the offenders with a good deal of promptness. The arms and prisoners taken by the Mormons were also given up upon demand with seeming cheerfulness. This candid opinion was re-enforced a few days later by a letter from General Parks to the Governor, in which he uses the following expressions: Whatever may have been the disposition of the people called "Mormons" before our arrival here, since we have made our appearance they have shown no disposition to resist the laws, or of hostile intentions. There has been so much prejudice and exaggeration concerned in this matter that I found things entirely different from what I was prepared to expect. When we arrived here we found a large body of men from the counties adjoining, armed and in the field, for the purpose, as I learned, of assisting the people of this county against the "Mormons," without being called out by the proper authorities. P.S.--Since writing the above, I have received information that if the committee do not agree, the determination of the Daviess County men is to drive the "Mormons" with powder and lead. Near the same time, General Atchison wrote to Governor Boggs as follows: Things are not so bad in this county [Daviess] as represented by rumor, and, in fact, from affidavits I have no doubt your Excellency has been deceived by the exaggerated statements of designing or half-crazy men. I have found there is no cause of alarm on account of the "Mormons;" they are not to be feared; they are very much alarmed. About the 26th day of September, 1838, a committee from the mob met some of the leading brethren at Adam-ondi-Ahman and entered into an agreement whereby the Saints were to purchase lands and possessions of all who desired to sell; but this resulted in nothing, for the mob had other purposes in view. About fifteen or twenty of the Saints with Lyman Wight were pledged to appear before the court at Gallatin for trial on the 29th of September. Hundreds of men drawn into the militia service of Generals Atchison, Doniphan, Parks, and Lucas were in personal affiliation with the mob. When the greater part of the forces were disbanded in Daviess County a general movement took place toward De Witt, in Carroll County. On their way the bandits breathed their murderous intent against the Saints; and before the onslaught, the brethren addressed a humble petition to Lilburn W. Boggs, imploring him to send succor, but he was deaf to the appeal. His ears were always open to the voice of the murderer; never to that of the victim. The mob could not ask him in vain for help; the injured Saints supplicated again and again without a reply. With the opening of October, the mob pressed hard upon the Saints in De Witt, threatening death to men, captivity to children and outrage to women. CHAPTER XXXVIII. BOMBARDMENT OF DE WITT--APPEAL OF THE SAINTS TO GOVERNOR BOGGS--HIS HEARTLESS REPLY--JOSEPH'S PRESENCE ENCOURAGES THE BRETHREN--THE SAINTS LEAVE THEIR POSSESSIONS IN DE WITT--THEY GO TO FAR WEST--ADAM ONDI-AHMAN DEVASTATED--THE SAINTS ORGANIZE FOR DEFENSE--JOSEPH CONTROLS A MOB WHO DESIGN TO MURDER HIM--APOSTASY OF THOMAS B. MARSH--DEATH OF DAVID W. PATTEN--"WHATEVER YOU DO ELSE, OH, DO NOT DENY THE FAITH." Greater love hath no man than this, that he lay down his life for his friend. On the 5th day of October, 1838, word came to the Prophet of the bombardment of the town of De Witt, in Carroll County, by a mob army with muskets and artillery. The ravenous wretches, many of whom had been in the militia companies of Atchison, Doniphan and Parks, foiled for the moment in Daviess and Caldwell Counties, had concentrated upon the more remote and defenseless places for the purpose of plundering the Saints and driving them forth. As soon as Joseph heard the news he hastened to the scene of conflict. The rage of the mob naturally fell against him more heavily than against anyone else; but it was his nature always to be where danger threatened his brethren. It was on the 2nd of October that the mob, under the leadership of Dr. Austin, Major Ashley, a member of the legislature, and Sashiel Woods, a Presbyterian clergyman, fired first upon the town of De Witt. They continued during that day and the next, when they were reinforced by two companies of militia under the command of Captains Bogart and Houston, who were soon followed by Brigadier-General Parks. It is not wrong to speak of these troops as a reinforcement of the mob. They were nothing else. Bogart was a Methodist preacher by profession, and only led the company of militia to De Witt for the purpose of wreaking the sectarian vengeance of a bigot upon the Saints. Parks himself confessed that Bogart's men would not be controlled and were with the mob in feeling; and this was the General's excuse for allowing the outrages of this time to go unchecked. On the 4th of October, after forty-eight hours of siege, the people of the town, in command of Colonel Hinkle, returned the fire. Parks made no effort to check the mob's plan of organized murder. On the 6th he coolly wrote in his report to Atchison, as follows: _The Mormons are at this time too strong_ and no attack is expected before Wednesday or Thursday next, at which time Dr. Austin [who with Bogart was leader of the mob] hopes his forces will amount to five hundred men, when he will make a second attempt on the town of De Witt, with small arms and cannon. _In this posture of affairs I can do nothing but negotiate between the parties until further aid is sent me_. Evidently in this posture of affairs Parks wanted to do nothing. The "Mormons" were too strong. He would wait until Austin's rabble increased to five hundred, and by that time he hoped to have more companies of militia, which in turn would swell the ranks of the plundering besiegers. Parks' conduct indicates his utter lack of conscience; because in the same letter he says: "As yet they, the Mormons, have acted only on the defensive as far as I can learn." General Lucas had been an observer of the gathering at De Witt and had been informed that a fight had taken place there, in which several persons were killed. Upon this he wrote to the Governor that if his information was true it would create excitement in the whole of Upper Missouri, "and those base and degraded beings will be exterminated from the face of the earth." He added that if one of the citizens of Carroll should be killed, before five days there would be raised against the "Mormons" five thousand volunteers whom nothing but blood would satisfy. Without attempting to suggest a remedy to Boggs, this cruel and sanguinary Lucas significantly informs his Excellency that his troops of the fourth division were only dismissed subject to further order and could be called into the field at an hour's warning. He wanted to share in the work of extermination! These events had happened before the Prophet reached De Witt. It was a trying journey, in which he had been obliged to travel by unfrequented roads and had put his life in constant jeopardy because mobs guarded every ingress to the town. When Joseph entered the place he found the brethren only a handful in comparison to their assailants. Their provisions were exhausted, and there was no prospect of obtaining more. The Prophet concluded to send a message to the Governor and secured the services of several influential and honest gentlemen who lived in that vicinity and who had been witnesses of the wanton attack upon the Saints. These men were bold as well as honest for they made affidavit of the outrages which had been perpetrated within their sight, and they accompanied the supplication for redress to the executive office. The answer of the men who had been chosen by the suffrages of his fellow-citizens as the chief officer of the state, sworn to uphold its honor, protect its dignity and maintain the supremacy of its laws, was only this: The quarrel is between the Mormons and the mob, and they may fight it out. Joseph's presence was a solace and a sustaining power to the Saints. He animated them by the courage of his presence and taught them patience by his own tenacity of endurance. He was not there as a warrior; he did not bear arms; and yet he was a tower of strength to his brethren. Mobs were gathering in from Ray, Saline, Howard, Livingston, Clinton, Clay, Platte and other parts of the state to reinforce the besiegers. For the combined assailants a man named Jackson was chosen as the leader. The Saints were forbidden to leave the town under penalty of death. It was the purpose to starve them, since even this large crowd of mobbers, outnumbering the Saints ten to one, feared to risk a hand to hand contest. Fires were set to some of the houses; the cattle were stolen and roasted; the horses were driven off; while the mob made merry in feasting within sight of the starving people whom they had plundered. Joseph directed applications for protection to the judges of the circuit court and in other quarters but without avail; for where aid was given, it consisted of men willing to join and abet the mobs and to share in the spoils. In the town, men were perishing for want of food; women and children cried for bread. There was no hope of earthly succor. In this crisis, Henry Root and David Thomas, two men who had been the sole cause of the settlement at De Witt, solicited the Saints to leave the place, claiming that they had assurance from the besiegers that, in such case, no further attack would be made and all the losses would be paid. Yielding to a necessity the Saints agreed to this proposition. A committee of appraisement was appointed from men not connected with the Saints. They placed a meagre value on the bare land, and said nothing about the houses and other improvements which were still standing or had been destroyed by the mob, and nothing about the stock and the vehicles which had been run off. It was, however, an unnecessary economy of valuation; because the price, meagre as it was, has never been paid. On the 11th day of October, 1838, the Prophet and the Saints vacated De Witt and started for Caldwell with the small remnants of their possessions which they could gather and hope to convey. They were harassed continually on the journey by the mob which, in violation of its pledge, fired upon the retreating people. Among the exiles men died from fatigue and starvation--for the journey was greatly hurried because of the mobocratic threats; and one poor woman, who had given birth to a child on the very eve of the banishment, died on the journey and was buried in a grave without a coffin. The experience at De Witt and on the journey from that place to Far West taught the Prophet and the Saints anew that they had no hope of protection, no hope of redress, while they remained in Missouri; and no hope that if they attempted to leave they would not be set upon and massacred by the blood-thirsty mob. Nothing was left them but to organize in some fashion for self defense, as they came fleeing into Far West from all the surrounding country, leaving their worldly all and glad to escape with their lives. The tiger spirit of the mob had grown upon its food. As the brethren left De Witt, Sashiel Woods called many of the mobocrats together and invited them to hasten into Daviess County to continue their work there. He said that the land sales were coming on, and that if the "Mormons" could be first driven out the mob could get all the land entitled to preemption; besides, they could get back without pay the property already bought from them by the Saints. It was a welcome invitation, and, taking their artillery, this horde, with appetites whetted for their base and cruel work, departed for Adam-ondi-Ahman. Other mobs were raised in other parts to join in this general movement for rapine, among the rabble being a man named Cornelius Gilliam who called himself Delaware Chief, with a party of miscreants painted to represent Indians. When the Prophet arrived in Far West from De Witt, on the 12th day of October, General Doniphan informed him that a mob of eight hundred men was marching against the people in Daviess County. A small party of militia had been on the way and might have intercepted the rabble; but Doniphan ordered them back, knowing well that instead of hindering they would join the mob. He said: "They are damned rotten-hearted." Pursuant to an order made by General Doniphan a company of militia was raised in the county of Caldwell to act under Colonel Hinkle and to proceed to Adam-ondi-Ahman for the protection of that place. Joseph went with the militia to give counsel to his friends, risking his own life again, and taking with him many who were willing to stand with him in martyrdom if need were. At Adam-ondi-Ahman the scenes of De Witt were repeated. Houses were burned, cattle were run off, women and children were driven out and exposed to a terrible storm which prevailed on the 17th and 18th of October. In many cases people in ill health were torn from their beds and were refused time to secure comfortable clothing in which to make their flight. Among the fugitives was Agnes Smith, the wife of the Prophet's brother, Don Carlos, who was absent on a mission to Tennessee. Her house had been burned by the mob, her property seized, and she had fled three miles, wading Grand River and carrying all the way two helpless babes in her arms--glad to escape death and outrage. Joseph's soul rose in arms at these crimes. The sacrifice had been sufficient. Every possible appeal had been made and denied. Henceforth the Saints must protect themselves, and God arm the right! It was this resolve alone which saved the remaining element of the Church that finally escaped from Missouri. At Adam-ondi-Ahman the mob intended to make a work of extermination; but after the arrival of the troops there, promises were demanded and secured from General Parks for the organization of a militia company to resist the attack and quell the mob. The force was immediately raised and placed under the command of Colonel Lyman Wight who held a commission in the fifty-ninth regiment under General Parks. These troops went out with a determination to drive the mob or die. They no longer fought in the state of Missouri for their rights as American citizens; that day had passed. They fought for life, for home, and for that which was dearer than all, the honor and safety of their wives and daughters who had been threatened with ravishment. A remembrance of the day at Gallatin, when twelve had put one hundred and fifty to flight, suddenly came upon the mob as they saw the advancing forces of the Saints; and they fled. But fleeing, they resorted to stratagem. They removed everything of value from some of their own old log cabins and then set fire to these structures, afterwards spreading abroad through all the country the declaration that the "Mormons" had plundered and burned the mansions of law-abiding citizens. An incident of this period shows the Prophet's calmness and self-command in the face of danger, as well as the influence of his presence even upon sworn enemies. He was sitting in his father's house near the edge of the prairie one day, writing letters, when a large party of armed mobocrats called at the place. Lucy Smith, the Prophet's mother, demanded their business, and they replied that they were on the way to kill "Joseph, the Mormon Prophet." His mother remonstrated with them; and Joseph, having finished his writing and hearing the threats against himself, walked to the door and stood before them with folded arms, bared head and such a look of majesty in his eyes that they quailed before him. Though they were unacquainted with his identity, they knew they were in the presence of greatness; and when his mother introduced him as the man they sought, they started as if they had seen a spectre. The Prophet invited the leaders into the house, and without alluding to their purpose of murder, he talked to them earnestly with regard to the persecutions against the Saints. When he concluded, so deeply had they been impressed, that they insisted upon giving him an escort to protect him to his home. As they departed, one of the mob leaders said to another: Didn't you feel strange when Smith took you by the hand? And his companion replied: I could not move. I would not harm a hair of that man's head for the whole world. It was always so when men would listen to Joseph long enough to let the Spirit which animated him assert itself to their reason. The extent of the unhallowed league against the Saints is shown by the fact that not even the United States mails were safe during this period, for every post was plundered and all letters addressed to the Prophet were opened. Unable to bear the pressure and to face the terrors of the time, Thomas B. Marsh had apostatized and had joined with McLellin and other evil men to act the part of Judas against the Prophet. The faith of others also failed, and, thinking by apostasy to save themselves from the destruction which seemed impending, they came out against Joseph and the Church and went over to their enemies. On the 24th of October, eight armed mobbers plundered a house some little distance from Far West and took three of the brethren prisoners, namely, Nathan Pinkham, William Seely and Addison Green. With much exultation, these brigands declared their intention to murder their prisoners that night. Learning of this awful boast, the judge of the county instructed Colonel Hinkle to send out a company to rescue the men and disperse their captors. Seventy-five of the militia, under command of David W. Patten, were directed by Hinkle to fulfil this order. In departing, Captain Patten announced his hope to rescue his unoffending brethren without shedding any blood and to bring them back to Far West. Fifty men of this company marched to the ford on Crooked River, where they came upon an ambuscade of the mob, who fired upon them, mortally wounding a young man named O'Banion. Captain Patten ordered a charge upon the enemy, at the same time shouting the watchword, "Our God and liberty!" The concealed mobocrats fired as the company rushed down upon them. A musket ball pierced the bowels of David W. Patten, fatally wounding him. At the same fire a shower of bullets struck Gideon Carter, who fell to the ground to die after a few moments of agony. So defaced was Carter by his many wounds, that later, when his brethren were gathering up their dead and wounded, they failed to recognize his body. Several others among the brethren were wounded. The others, even after the fall of their leader, dashed on in pursuit and put the mob to flight. The prisoners were rescued, but one of them was shot by the mob during the engagement. From them it was learned that Bogart had commanded the marauders and that his forces had been greater than those of the attacking party. When the affray was over, David W. Patten--still alive, but gasping in mortal extremity--was lifted up by his brethren, and they carried him tenderly to his home. A courier brought the news to Far West, and Joseph and Hyrum went out to meet the sorrowful cavalcade. Several were with Apostle Patten when he died that night, in the triumph of the faith. He had fulfilled his covenant to yield life rather than to yield the right. As he was departing, he spoke with holy exultation of the eternity opening to his view, and with sorrow of those traitorous Apostles and Elders who had forsaken the Saints to save their own lives and property. One of his last expressions to his wife was: WHATEVER YOU DO ELSE, OH, DO NOT DENY THE FAITH. Thus perished the first apostolic martyr to the cause of Christ in this dispensation. How much better his fate than that of the Judases who helped to bring him to his death! At the funeral, Joseph stood in the presence of the assemblage, and, pointing at the noble form marred by the assassin's bullet, testified: There lies a man who has fulfilled his word: he has laid down his life for his friends. CHAPTER XXXIX. BOGGS ISSUES AN ORDER OF EXTERMINATION--GENERAL ATCHISON'S THREAT AGAINST THE TYRANT--AVARD ORGANIZES THE DANITES--THE HAUN'S MILL MASSACRE--FAR WEST BESIEGED--THREE NOBLE ONES REFUSE TO DESERT THEIR FRIENDS--COLONEL HINKLE'S BASE TREACHERY--"THESE ARE THE PRISONERS I AGREED TO DELIVER UP"--A COURT MARTIAL SENTENCES JOSEPH AND HIS COMPANIONS TO DEATH--GENERAL DONIPHAN'S NOBLE ACTION--DEMONIAC DEEDS ENACTED IN FAR WEST. On the day of the martyr Patten's funeral at Far West, Lilburn W. Boggs issued to General John B. Clark an order of extermination against the Saints. His words were: The Mormons must be treated as enemies, and must be exterminated or driven from the state, if necessary for the public good. Their outrages are beyond all description. The excuse of this tyrant was the encounter between the militia, sent out by Colonel Hinkle under judicial endorsement, and Bogart's mobbers. How quickly Boggs could respond when any of his assassins were checked in their career of massacre and plunder! Before making his order of extermination he had already directed two thousand troops to be raised; and in his edict of death, entrusted to General Clark, he authorized any desired increase of forces. He also directed Major-General Wallock and General Doniphan, with one thousand men, to intercept the retreat of the Saints, should they attempt one, by this act proving that the Saints were not to be permitted to leave the state, and that his order of extermination was intended to be construed absolutely and without alternative. He had taken the command from General Atchison and given it to General Clark because the latter was more suitable to his purpose, since he feared that Atchison might have some qualms of conscience. Incensed at this official slight, at a later time, General Atchison declared in a public speech: If the governor does not restore my commission to me, I will kill him, so help me God. To make some show of palliation for this unparalleled act of atrocity, Boggs published the most infamous lies concerning the doings and intentions of the "Mormons," making it appear that they, a little handful of poverty-stricken exiles, were about to flood the state with a ruinous war. His stories were full of tragedy and bombast. They would have been too ridiculous to be believed for an instant, but that the infuriate element for whose incitement they were addressed were eager as he to plunge the knife into the heart of innocence. All the vile characters in that section of the country soon flocked to the mob-organizations. The most diabolical combinations were formed: one of the worst being under the direction of Dr. Sampson Avard, one of the apostate spirits, who formed a band which he called Danites, to aid him in purposes of plunder and murder, which he intended to attribute to the Church, and thus furnish an excuse for the attacks upon his former brethren. But his plot was discovered by the Prophet, and Avard was publicly excommunicated, so that the world might know that the Church had no part in this infamy. His plan was, by this prompt action, defeated almost before it had birth. By the 26th of October twenty-five hundred of the mob militia had congregated at Richmond, and from there they took up their march for Far West, robbing, plundering, shooting, and threatening ravishment by the way. It was such rare sport, this outrage of the innocents, that it drew an overwhelming force to execute the ghastly order of Boggs, the executioner at wholesale. The executive decree of massacre fell like music upon the ears of the wicked mob. On Tuesday, the 30th of October, 1838, a party of two hundred and forty of them fell upon a few families of Saints at Haun's Mill on Shoal Creek, and butchered them. The awful particulars of that deed must be left, with many others of like character, for another publication now in course of preparation, since the scope of this volume will not permit of more than a general view of events, however important, in which the Prophet had no personal part. But one or two circumstances of that atrocious deed can be detailed to show the unquenchable thirst for blood of Boggs' emissaries. Among the Saints at Haun's Mill was one old man named McBride, who had fought for independence under General Washington. This veteran patriot the mob seized and shot with his own gun, then they slashed him to pieces with a corn cutter. Stalwart Missourians slew and mutilated little children, and afterwards boasted of their deeds. They even robbed the dead. On the 30th day of October the mob army beleaguered Far West. Their ranks were constantly augmented, and during the ensuing week six thousand demoniac men had taken part against that city. On the first day of the siege a messenger was sent into the town to demand three persons to whom amnesty was to be accorded, as the mob declared their intention to massacre all the rest of the people and lay Far West in ashes. Adam Lightner, John Cleminson and wife were these three persons. When the messengers offered them the chance of life they responded: "If the people must be destroyed, we will die with them." Elder Charles C. Rich was sent out, bearing a flag of truce, to hold a conference with General Doniphan and others; but when he approached the camp of the besiegers, Bogart, the Methodist preacher, fired upon him. The defenders of the city threw up a temporary fortification of wagons and timber on the south, for they were in hourly expectation of the attack. About eight o'clock on the morning of Wednesday, the 31st day of October, a white flag approached the city from the camp of the mobbers. Colonel George M. Hinkle went out to meet it and accompanied it back to the camp. What he did there ought to have made even a Judas blush. He returned at evening and said to Joseph that hope had arisen for the settlement of the difficulties, and that the presence of the Prophet and some of his leading friends was desired by the officers of the militia. Hinkle pledged his own honor and that of the besieging generals that no harm was intended or would be permitted against the brethren. Always ready to meet personal danger in a just cause, the Prophet complied, and was joined by the men whom Hinkle designated: Sidney Rigdon, Parley P. Pratt, Lyman Wight and George W. Robinson. Led by Colonel Hinkle they proceeded toward the camp and were met by General Lucas with one piece of artillery and the whole army at his heels. At this moment Hinkle earned his thirty pieces of silver, for he said: These are the prisoners I agreed to deliver up. Lucas brandished his sword and ordered his men to surround the Prophet and his companions. A fierce and exultant yell burst from the throats of the mob, and horrid blasphemies poured from them in torrents. They would not wait for an order to butcher before assailing the Prophet, so eager were they to take his life; and several of them snapped their guns at him, but he was spared. Arrived at the camp, the prisoners were placed in charge of a strong guard of obscene and blasphemous wretches, who hour after hour profaned the name of God, mocked at Jesus Christ and boasted of having defiled virgins and wives by force. They demanded a miracle from Joseph, saying: There is one of your brethren here in camp whom we took prisoner yesterday in his own house, and knocked his brains out with his own rifle, which we found hanging over his own mantel; he lies speechless and dying; speak the word and heal him, and then we will all believe. Among the people who came to gloat over them was William E. McLellin, the apostate. He taunted them with their impending fate, declaring that there was no hope for them. When the news reached Far West the people were appalled. They had feared for Joseph and his brethren, because they knew that to go out was to enter the lair of a monster; and now they felt that their worst fears were confirmed. That night the Prophet and his friends lay upon the wet ground, chilled by the rains of dawning November and subject to the most cruel and exasperating insults. The next morning Hyrum Smith and Amasa M. Lyman were dragged from their families in Far West and brought as prisoners into the camp. On the evening of November 1st, 1838, Lucas convened a court martial, over which he presided. It was composed of seventeen preachers and some of the principal officers of the mob army. Its purpose was to put the Prophet and his friends on trial for their lives, but not one of them was permitted to be present during any part of its deliberations. A few moments were sufficient for the promulgation of its edict, since no testimony was to be heard and no pleas admitted. The sentence was that Joseph and his companions should be shot at eight o'clock the next morning, November 2nd, 1838, on the public square at Far West in the presence of their helpless wives and little children. When the sentence was passed, General Doniphan said: I wash my hands of this thing; it is murder! Then he ordered his brigade of troops off the ground, or he would not permit them to take part in the assassination. General Graham also resisted the sentence with honor and manliness. After the adjournment of the court martial the Prophet demanded from General Wilson the reason why he should be shot, since he had always been a supporter of the constitution and the government of his country. Wilson's answer was: I know it, and that is the reason why I want to kill you. It was an absurdity to try by court martial, even if that body had been a legal and just tribunal, a man who had not borne arms nor engaged in warfare nor committed any overt act. Joseph was a licensed minister of the gospel, not a soldier. He belonged to the class recognized always and everywhere as non-combatant. Probably this was the reason why Lucas had seventeen preachers as members of the court, to give the proceedings an ecclesiastical air. On this same day, November 1st, 1838, Lucas required the Caldwell militia to give up their arms. They only numbered five hundred men, all told; while the mob army numbered thousands. But the diabolical purpose which they had in view made it desirable to the attacking horde that no one in the city should have any power of resistance remaining. Lucas gave color to his demand by the fact that Hinkle, the betrayer, who had commanded the forces in Far West, had made a treaty by which the disarmament of the Caldwell militia was conceded. The brethren were all marched out of the town and their weapons taken from them. Then gangs of miscreants were turned loose in Far West to work their will. They rushed through the streets like wolves, tearing and devouring whatever came in their way. Such deeds were done that day as would make a savage hang his head in shame. Property was seized and carried away without a pretext; houses were fired; the sick and the infantile were insulted and abused; the men were secured as prisoners; and women were outraged in sight of their helpless husbands and fathers. The Prophet's house was singled out for a special attack; his family was driven out and all his property seized or destroyed. The brethren who possessed real estate were brought before Lucas, and at the point of the bayonet, were compelled to sign deeds of trust of all their possessions to pay the expenses of the mob. A more appalling instance of cruelty history does not record. An innocent people are ordered exterminated. But before proceeding to the final act of massacre the immolators demand their pay in advance from the victims. It was an awful night at Far West; but more awful it was feared the morrow would be, for the sentence of death pronounced upon the Prophet and his fellow-captives was promised to be executed at eight o'clock the next morning. CHAPTER XL. THE PROPHET'S LIFE SAVED BY THE VANITY OF LUCAS--FAREWELL OF THE PRISONERS TO THEIR FAMILIES--ON TOWARD INDEPENDENCE--CONTINUED RAVAGES AT FAR WEST--GENERAL CLARK'S INHUMAN ADDRESS--THE MOVEMENT AGAINST ADAM-ONDI-AHMAN. On the morning of Friday, November 2nd, 1838, in pursuance of the sentence of the secret tribunal of preachers and mobocrats--misnamed a court-martial--the Prophet and his fellow-prisoners were marched into the public square at Far West. But the brutal murder which had been decreed, did not take place. The failure of Lucas to enforce that part of the sentence was due in part to the manly rebellion of Generals Doniphan and Graham, and in part to his own wish to drag the Prophet and his brethren through the country and exhibit them as his captives. General Clark was expected immediately at Far West. He wanted the prisoners delivered to him; and jealousy worked in the mind of Lucas. It was esteemed a high honor to hold Joseph Smith in captivity; and Lucas was determined not to share this glorious trophy of war with another. What the tears of women and children, the innocence of men, and a sense of justice could not accomplish in this bad man's mind, was easily achieved by the base motives of envy and vanity. He wanted to be recognized as a victorious general, and the presence of the captives would add to the pageantry of his march. If greater notoriety could have been achieved or greater admiration for his prowess secured by the murder of these men at Far West, he would not have stayed his hand. It was an opportunity of a lifetime for a militia leader to cover himself with the dishonors of war. Less than a quarter of a century from that time, the state of Missouri and all its citizens had ample occasion to deal with real enemies and to view in every city and village, and every field and every forest, and in every home the misery of fratricidal strife. Men who had thirsted for blood were given more than a glut of it, for hundreds of them weltered in their own gore. Lucas prepared to continue his triumphal march, intending to take the brethren to Jackson County and expose them as captives at Independence. Before they left they begged to be permitted to bid their families farewell. This boon, so estimable to them and so trifling to the mob, was ostensibly granted, but under conditions which showed an inhuman desire to torture. Every prisoner was permitted, under a strong guard, to seek out his beloved ones, _but was forbidden to speak to them_. He might gaze on them with tearful eyes and wave them farewell, a long farewell--forever, if he would; but no word from his lips might fall as balm upon their bruised spirits. Hyrum, the Prophet's beloved brother, who was never very far away from Joseph, was one of the captives. Hyrum's young wife, Mary--for he was again a husband--was prostrated with suffering. When he was dragged before her by his armed captors he would have solaced her agony with a few words of comfort and cheer. He wanted to bid her look up and trust in God; but the mob soldiers threatened to kill him at her feet if he breathed a syllable, and to spare her tortured soul this awful pang he held his peace. Mary saw her husband carried from her, perhaps to death; she gathered the motherless little children of Jerusha about her and sought to comfort them. She did not see her noble husband again until after she had passed through the trial and pain of maternity; for her son, Joseph Fielding Smith, was born eleven days after, and while his father was still a captive in the hands of the mob. To moan and weep over the captive Prophet came his wife and babes, and his aged father and mother. He had begged to have a moment in which to comfort his wife, for she was utterly overpowered with fear for his life. He wanted to reassure her that the sentence of death was not to be executed that morning and to promise her that they should meet again in this life. But the mob guards with their swords rudely thrust his wife and little ones away from Joseph's side, and threatened to kill him if he should speak. Joseph gazed upon the overwhelming scene at Far West as he was being marched forth a captive. He commended the city and its people to the care of that God whose kindness had always followed them into the dark valley of tribulation, and who alone could protect them from death and defilement. That night the Prophet with Hyrum Smith, Sidney Rigdon, Parley P. Pratt, Lyman Wight, Amasa M. Lyman and George W. Robinson, were started for Independence. Under a strong guard, commanded by Generals Lucas and Wilson, they camped at night on Crooked River. A vision of hope and security came to Joseph that night, and when he arose in the morning he spoke to his brethren in a low and cheerful tone, saying: Be of good cheer, my brethren, the word of the Lord came to me last night that our lives should be given us, and that whatever else we might suffer during this captivity, not one of us should die. An express from General Clark demanding the august prisoners reached Lucas at this point. This commanding general had so far achieved little, the triumphs of the cruel contest being with his subordinates. He was therefore determined that the prisoners should be dragged at _his_ chariot wheels and that their slaughter should be under _his_ personal direction, to show Boggs and the populace that he was worthy of the truculent enterprise entrusted to him. But Lucas was no less determined that, having won the victory, he himself should enjoy the spoils and the plaudits; and with all possible speed he hastened forward with the captives. Leaving the Prophet and his companions advancing toward their unknown fate, we must return with their anxious thoughts to the proceedings at Far West; as General Clark was marching upon that place, and the prisoners feared for their unprotected families. Lucas had sent several companies of the mob militia including Neal Gilliam's band of painted wretches under General Parks to Adam-ondi-Ahman with instructions to disarm the militia at that place and to take prisoners. By his orders also a large body of troops had been left to guard some eighty brethren held captive at Far West. General Clark did not arrive at the beleaguered city until the 4th of November, 1838; but on that day he came at the head of two thousand troops. In the interval of two days the people in the town had been subjected to every possible indignity. Apostates prowled through the streets pointing out to the mob all the men of influence or station in the Church, and aiding to put them in irons. At first it had been ordered that all who were not held as prisoners should flee the city on the instant. But finally the mob concluded to keep the people within the town until General Clark's arrival. It was a joy to the sectarian ministers of the neighborhood to see this work of ruin; and many of them visited Far West to exult over the prisoners and their suffering families. Many privations and tortures were endured. The captives were kept without food until they were on the verge of starvation. The mob continued their work of ruin, hunting and shooting human beings like wild beasts; and ravishing and murdering women. Upon Clark's arrival at Far West he selected fifty-six of the leading men and held them under a strong guard for trial, for what offense neither he nor they could tell. He also sent a messenger to the commander of the troops advancing to assault Adam-ondi-Ahman, requiring him to take all of the "Mormons" prisoners and to secure all their property to pay the damages of other citizens. On the 6th day of November, 1838, Clark assembled the people and delivered an address to them as follows: GENTLEMEN: You whose names are not attached to this list of names will now have the privilege of going to your fields and of providing corn, wood, etc., for your families. Those who are now taken will go from this to prison, be tried and receive the due demerit of their crimes; but you (except such as charges may hereafter be preferred against), are at liberty, as soon as the troops are removed that now guard the place, which I shall cause to be done immediately. It now devolves upon you to fulfill a treaty that you have entered into, the leading items of which I shall now lay before you. The first requires that your leading men be given up to be tried according to law; this you already have complied with. The second is, that you deliver up your arms: this has been attended to. The third stipulation is that you sign over your properties to defray the expenses of the war. This you have also done. Another article yet remains for you to comply with--and that is, that you leave the state forthwith. And whatever may be your feelings concerning this, or whatever your innocence, it is nothing to me. General Lucas (whose military rank is equal with mine), has made this treaty with you, I approve of it. I should have done the same had I been here. I am therefore determined to see it executed. _The character of this state has suffered almost beyond redemption_, from the character, conduct and influence that you have exerted; and we deem it an act of justice to restore her character to its former standing among the states by every proper means. _The orders of the Governor to me were, that you should be exterminated, and not allowed to remain in the state. And had not your leaders been given up, and the terms of the treaty complied with, before this time you and your families would have been destroyed and your houses in ashes_. There is a discretionary power vested in my hands, which, considering your circumstances, I shall exercise for a season. You are indebted to me for this clemency. I do not say that you shall go now, but you must not think of staying here another season or of putting in crops; for the moment you do this the citizens will be upon you; and if I am called here again in case of a non-compliance of a treaty made, do not think that I shall do as if I have done now. _You need not expect any mercy, but extermination, for I am determined the Governor's order shall be executed_. _As for your leaders, do not think, do not imagine for a moment, do not let it enter into your minds, that they will be delivered and restored to you again, for their fate is fixed, their dye is cast, their doom is sealed_. I am sorry, gentlemen, to see so many apparently intelligent men found in the situation that you are; and oh! if I could invoke that Great Spirit, THE UNKNOWN GOD to rest upon and deliver you from that awful chain of superstition, and liberate you from those fetters of fanaticism with which you are bound--that you no longer do homage to a man. I would advise you to scatter abroad, and never again organize yourselves with Bishops, Presidents, etc., lest you excite the jealousies of the people and subject yourselves to the same calamities that have now come upon you. You have always been the aggressors--you have brought upon yourselves these difficulties, by being disaffected, and not being subject to rule. And my advice is, that you become as other citizens, lest by a recurrence of these events you bring upon yourselves irretrievable ruin. The prisoners whom he had taken were sent by him to Richmond, in Ray County, for trial. About this same time Boggs wrote a letter requiring Clark to finish the awful work which had been begun. He directed a movement against the Saints at Adam-ondi-Ahman and said: My instructions to you are to settle this whole matter completely, if possible, before you disband your forces. To fulfill this edict, Clark ordered General Wilson with his brigade to Adam-ondi-Ahman, although there were enough mob troops already there to furnish a special guard and a special executioner for every man, woman and child in the place. On the 8th of November a cordon was drawn about Adam-ondi-Ahman. A court of inquiry was instituted with the notorious Adam Black on the bench, and with a man from General Clark's army as prosecuting attorney. Not a thing could be proved against any of the brethren, except that they had been long-suffering victims of senseless hate, and they were acquitted; but not until a military order was prepared requiring them, one and all to vacate the place in ten days and to be outside of the state as early as the next spring or to be exterminated. CHAPTER XLI. JOSEPH PREACHES IN JACKSON AND FULFILLS HIS OWN PROPHECY--FAVOR IN THE EYES OF THEIR CAPTORS--DRUNKEN GUARDS--IN RICHMOND JAIL--MAJESTY IN CHAINS--CLARK'S DILEMMA--THE MOCK TRIAL--TREASON TO BELIEVE THE BIBLE--CLOSE OF THE YEAR 1838. Early in the year 1838, while it was more than his life was worth for any Saint to penetrate Jackson County, the Prophet made a public prophecy that some one of the Elders would preach a sermon there before the close of the ensuing December. Lucas crossed the ferry of the Missouri River from Clay into Jackson County with his prisoners on the night of Saturday, the 3rd of November, 1838. His march had been made with great expedition, because he feared to be overtaken by a further demand from his superior officer for the captives. The next morning was the Sabbath; and the people along the road came out in their best attire to view the "Mormon" Prophet, for the news had preceded his advent, and the whole country was aroused. While they were yet in camp on that morning a number of ladies and gentlemen visited them; and one woman inquired of the guards, "Which of the captives is the Lord worshiped by the Mormons?" The mobocrat pointed to Joseph with a significant smile and said, "That is he." After gazing upon the Prophet for a moment the lady candidly asked whether he professed to be the Lord and Savior Jesus Christ. Joseph answered: I am only a man, a humble minister of salvation sent by the Redeemer to preach His gospel. Astounded at this reply, so different from what she had been led to expect, the lady pressed question after question upon the Prophet. As he responded many listeners gathered around, including a company of the wondering soldiers; and there on that Sabbath morning, with hundreds of spectators and his captors for a congregation, the Prophet preached as impressive a discourse as ever before in his life. He set forth the doctrines of faith in Jesus Christ, repentance, baptism for the remission of sin, with a promise of the gift of the Holy Ghost--as recorded in the Acts of the Apostles. And by this sermon was his own prophecy fulfilled. His listeners were filled with strange emotions, this man spoke as no other had ever talked in their hearing. The woman who had first asked to see the Prophet was wrought upon by a spirit of conviction. When Joseph finished his remarks, she arose and praised God in solemn tones, and she went away praying that the Lord would protect and deliver His servants. At ten o'clock of that Sunday morning, the entire brigade having crossed the river, the march was resumed. As they passed along the road hundreds of people flocked to see them, and General Wilson often halted the cavalcade to introduce his prisoners to the populace, pointing out each one of the captives by name. A few hours later the prisoners entered Independence surrounded by the exultant troops, who blew every instant triumphant blasts upon their bugles to arouse the inhabitants into a frenzy of joy. Rain was falling in torrents, but it could not extinguish the blazing hate and exultation of the mob as they paraded the Prophet through the streets of the city whence his brethren had been once driven from homes and growing wealth. But soon after their arrival a reaction of feeling set in, and the prisoners began to be treated with some show of compassion. It is true they were badly lodged, closely guarded and exhibited every day as a victorious Roman general might have exhibited his captive kings; but they were fed, partly shielded from the severity of the season and were permitted to plead their cause and proclaim their belief to any interested listener. The effect of their situation and their teachings was most amazing. Here in this region where they had once met cruelty in its direst shape and whither they had been brought in hourly peril of their lives, they awakened feelings of pity, respect and personal regard. They were permitted occasionally to walk out in charge of a guard; and then they visited the spot dedicated for a temple, which had been denuded of its noble forests and now lay desolate, and also the place where had once stood the dwellings of the Saints, but not a vestige of these habitations remained, for they had been consumed by fire or carried away by plunderers. After four days' imprisonment at Independence, and after repeated demands from Clark for their persons, it was decided to send them to Richmond, Ray County; but the officers, now become somewhat friendly, could not give them any light concerning the charges to be made against them. It was agreed that they were not to be tried by civil process, because none had been served upon them; it was also agreed that they could not be tried by court martial since they were civilians--amenable to civil law; martial law had not been declared, and they had not committed any military offense. It was extremely difficult to secure guards to accompany the brethren to Richmond. None would volunteer, and when drafted from the ranks they refused to obey orders. The soldiers, impressed by the personality of the captives, and wrought upon by the spirit of mercy, wished the brethren to go at liberty. Hundreds of the men who had fought against them with bitterness now entertained for them the kindest feelings; and, besides, both officers and troops disliked to see General Clark secure the triumph so ardently desired by him. The view entertained by Lucas was shared by his officers and men and was stated to the brethren by General Wilson in the following words: It was repeatedly insinuated by the other officers and troops, that we should hang you prisoners on the first tree we came to on the way to Independence. But I'll be damned if anybody shall hurt you. We just intend to exhibit you in Independence, let the people look at you, and see what a damned set of fine fellows you are. And more particularly to keep you from that G--d damned old bigot of a General Clark and his troops, from down country, who are so stuffed with lies and prejudice that they would shoot you down in a moment. Finally, three men consented to escort the prisoners to Richmond, and on the morning of Thursday, the 8th day of November, 1838, they started on their journey. What a reflection it is upon the doings of that time that the officers in charge of these captives should entrust seven of them to three guards! Joseph and his brethren had been designated and treated as the most desperate men in the state of Missouri. The mob proved their own assertion to be false when they arranged the journey to Richmond. That afternoon, between Independence and Roy's Ferry, the three guards became drunk. As Joseph and his brethren had no physical restraint upon them, they could easily have killed their guard and escaped; but instead of doing this, they merely secured the arms and the horses, that the intoxicated soldiers might not injure themselves or their prisoners and that the steeds might not stray away. After crossing the Missouri they were met by Colonel Sterling Price with a guard of seventy-four men, by whom they were conducted to Richmond and thrown into a vacant house closely watched. A few hours after their arrival General Clark visited them. When they demanded the reason why they had thus been carried from their homes, and demanded a statement of the charge made against them, the great General Clark, called an eminent lawyer, answered that he could not then determine what particular offense could be alleged against them, but would think the matter over. Immediately after he had withdrawn, Colonel Price came in with ten armed men and some chains and padlocks. The guards were ordered to stand with muskets ready to fire. Then the windows were nailed down, and a man named John Fulkerson, chained the seven brethren together and fastened the manacles with padlocks. General Clark spent many hours trying to find some definite charge against the prisoners and trying to find some authority to arraign them before a court martial. The result of his researches is shown in a letter addressed to the Governor at that time, in which he says: I have detained General White and his field officers here a day or two, for the purpose of holding a court martial, if necessary. I this day made out charges against the prisoners, and called on Judge King to try them as a committing court; and I am now busily engaged in procuring witnesses and submitting facts. There being no civil officers in Caldwell, I have to use the military to get witnesses from there, which I do without reserve. The most of the prisoners here, I _consider_ guilty of treason; and I believe will be convicted; and the only difficulty in law is, can they be tried in any county but Caldwell? If not, they cannot be there indicted until a change of population. In the event the latter view is taken by the civil courts, I suggest the propriety of trying Joseph Smith and those leaders taken by General Lucas for mutiny. This I am in favor of only as a dernier resort. I would have taken this course with Smith at any rate; but it being doubtful whether a court martial has jurisdiction or not in the present case--that is, whether these people are to be treated as in time of war, and the mutineers as having mutinied in time of war--and I would here ask you to forward to me the Attorney-General's opinion on this point. It will not do to allow these leaders to return to their treasonable work again on account of their not being indicted in Caldwell. _They have committed treason, murder, arson, burglary, robbery, larceny and perjury_. A more helpless state of mind than that of General Clark can scarcely be imagined. The document which has been quoted and which he closes with charges against the brethren of nearly all the offenses under the law--and yet does not know how to substantiate or legally punish a single one of them--proves that he was in a desperate state of mind. He was determined that they should die and made his preparations for the commission of the murder before he had even decided what charge to bring against the prisoners. While this matter was pending, Brother Jedediah Grant, then a young man, put up at the same tavern with the General at Richmond. He saw Clark select the men to shoot Joseph and his fellow prisoners, and he heard the day of the execution fixed as Monday, November 12th, 1838. He saw the men who were selected load their rifles with two bullets each, and after this was done he heard General Clark say to them: _Gentlemen, you shall have the honor of shooting the Mormon leaders next Monday morning at eight o'clock_. Colonel Price, who had immediate charge of the prisoners, permitted all manner of abuse to be heaped upon them. They were kept chained together like wild beasts; left to lie upon the bare floor without any covering. When they might have forgotten their sufferings of body and mind in slumber, the inhuman guards kept them awake by yelling ribald songs and jests and by shrieks of laughter. Parley P. Pratt, who was one of the prisoners confined with Joseph, writes of one of these painful nights as follows: In one of those tedious nights we had lain as if in sleep, till the hour of midnight had passed, and our ears and hearts had been pained, while we had listened for hours to the obscene jests, the horrid oaths, the dreadful blasphemies and filthy language of our guards, Colonel Price at their head, as they recounted to each other their deeds of rapine, murder, robbery, etc., which they had committed among the Mormons while at Far West and vicinity. They even boasted of defiling by force wives, daughters and virgins, and of shooting or dashing out the brains of men, women and children. I had listened till I became so disgusted, shocked, horrified, and so filled with the spirit of indignant justice, that I could scarcely refrain from rising upon my feet and rebuking the guards, but I had said nothing to Joseph or anyone else, although I lay next to him, and knew he was awake. On a sudden he arose to his feet and spoke in a voice of thunder, or as the roaring lion, uttering, as near as I can recollect, the following words: "Silence! Ye fiends of the infernal pit! In the name of Jesus Christ I rebuke you, and command you to be still. I will not live another minute and hear such language. Cease such talk, or you or I die this instant!" He ceased to speak. He stood erect in terrible majesty. Chained, and without a weapon, calm, unruffled, and dignified as an angel, he looked down upon his quailing guards, whose knees smote together, and who, shrinking into a corner, or crouching at his feet, begged his pardon, and remained quiet until an exchange of guards. I have seen ministers of justice, clothed in ministerial robes, and criminals arraigned before them, while life was suspended upon a breath in the courts of England; I have witnessed a congress in solemn session to give laws to nations; I have tried to conceive of kings, of royal courts, of thrones and crowns; and of emperors assembled to decide the fate of kingdoms; but dignity and majesty have I seen but once, as it stood in chains, at midnight, in a dungeon, in an obscure village of Missouri. More than fifty of the brethren from Far West were also held in captivity at Richmond; failing to find authority or excuse for trying any of these men by court martial, Clark informed them that the whole party would be turned over to the civil authorities. A court was convened with Austin A. King presiding, and Thomas C. Burch the state's attorney, for the prosecution. The first act of this strange tribunal was to send out a body of mobocratic soldiers, armed with guns instead of civil process, to bring in witnesses, who, when they arrived, were sworn at the point of the bayonet. Nearly forty persons gave evidence for the prosecution. Though they all swore in a general way monstrous crimes against the accused, not one definite charge was maintained. When the defense were asked for their witnesses they named as many as fifty, any of whom could have disproved the accusations. Captain Bogart, the Methodist preacher, was sent out with a company of soldiers to procure these witnesses, and when he brought them in under arrest, they were thrust into jail and kept there until after the trial, without being accorded an opportunity to testify or to see the defendants. One day, while the trial was proceeding, a man named Allen, who knew something of the facts and was there as an interested spectator, was called by the defense and sworn. As his testimony was favorable to the Prophet and the other prisoners, the mob set upon him in open court and tried to murder him. When he left the building he was pursued by mobocrats with loaded guns. Observing the outrages inflicted upon people who wanted to tell the truth, the Prophet and his brethren ceased to demand witnesses, preferring themselves to suffer than to involve other people in the toils of mobocratic hate. The mock investigation continued from day to day until Saturday, November 24th, 1838, when all of the brethren were discharged except Joseph Smith, Hyrum Smith, Lyman Wight, Caleb Baldwin, Alexander McRae, Sidney Rigdon, Parley P. Pratt, Morris Phelps, Luman Gibbs, Darwin Chase, and Norman Shearer, who were held for murder and treason. The judge was a Methodist, and he had been particularly anxious to know whether the defendants believed in the prophecy of Daniel, that: In the days of these kings shall the God of heaven set up a kingdom, which shall break in pieces all other kingdoms, and stand forever. And, The kingdom and the greatness of the kingdom, under the whole heaven, shall be given to the Saints of the Most High. When it appeared clear that the prisoners believed in the Bible and in this particular part of it, their treason was established. The judge so decided in express terms and he then committed them; and as General Doniphan, who was present, remarked: If a cohort of angels were to come down and declare the innocence of the prisoners it would be all the same; for King has determined from the beginning to throw them into prison. King and Burch, the judge and prosecuting attorney, had sat in Lucas's secret tribunal in Far West which had sentenced the brethren to be shot; and they were anxious to take this new opportunity to wreak their vengeance. In open court the judge stated that there was no law to protect "Mormons" in the state of Missouri, and he was bound to aid the Governor's edict of extermination. The prisoners had been kept in chains during the examination; and in chains they stood to hear the judgment of the court. It was that Joseph Smith, Hyrum Smith, Lyman Wight, Alexander McRae, Caleb Baldwin, and Sidney Rigdon be imprisoned in the jail of Clay County until delivered therefrom by due course of law. The others who were held were retained in Richmond jail. Thus was the charge of treason maintained in that day; and upon the same grounds it has been repeated against the Saints down to the present time, for they still continue to believe that the Bible is the word of God. Joseph and his companions were carried to Liberty, Clay County, in irons. As they entered the town considerable excitement prevailed among people desirous to view them. Arrived at the jail, they descended from the vehicle and walked up the steps to a landing or platform in front of the entrance of the prison building. Joseph wore a suit of black and had a cloak of dark colored material hanging on his arm. Hyrum followed him and the others stood close around. The gaze of the spectators was concentrated upon Joseph, and his majestic air made a deep impression upon them. One lady in the crowd cried: "Their Prophet looks like a gentleman!" Another looking at the group expressed the opinion: "Well, they are fine looking men if they are Mormons." It was on the 30th day of November, 1838, that they were incarcerated in Liberty jail; and at once an order was made to cut off all communication between them and their friends, while every effort was put forth to drive away or frighten any witnesses whose testimony might be desirable for the defendants. And at the same time the threat went out through all that region that if judges or juries or courts of any kind should clear the prisoners, they would be slaughtered. After a little time the rule concerning communications was relaxed, and Joseph was able to write to his brethren. In one of his letters, dated from Liberty jail, December 16th, 1838, he said: But we want you to remember Haman and Mordecai: you know Haman could not be satisfied so long as he saw Mordecai at the king's gate, and he sought the life of Mordecai and the people of the Jews. But the Lord so ordered it, that Haman was hanged upon his own gallows. So shall it come to pass with poor Haman in the last days. Those who have sought by unbelief and wickedness, and by the principle of mobocracy, to destroy us and the people of God, by killing them and scattering them abroad, and wilfully and maliciously delivering us into the hands of murderers, desiring us to be put to death, thereby having us dragged about in chains and cast into prison, and for what cause? It is because we were honest men, and were determined to save the lives of the Saints at the expense of our own. I say unto you, that those who have thus vilely treated us like Haman, shall be hanged on their own gallows; or in other words, shall fall into their own gin and snare, and ditch and trap, which they have prepared for us, and shall go backwards and stumble and fall, and their names shall be blotted out, and God shall reward them according to all their abominations. The people were making their preparations to leave the state; but in the meantime they addressed a memorial and petition to the legislature of Missouri, setting forth the wrongs and outrages committed upon them. These appeals were presented, but after an angry discussion they were laid upon the table. At the same time an appropriation of $200,000 was made to the mob to pay them for their crimes against the Saints. This action was so outrageous that something must be done to distract public attention, and the mob element secured the publication of the most enormous falsehoods against the people. In these accounts the wickedness of the mob was disguised or denied. But the Prophet exposed them in the following words: But can they hide the Governor's cruel order for banishment or extermination? Can they conceal the facts of the disgraceful treaty of the generals with their own officers and men at Far West? Can they conceal the fact that twelve or fifteen thousand men, women and children have been banished from the state without trial or condemnation? And this at the expense of two hundred thousand dollars--and this sum appropriated by the state legislature in order to pay the troops for this act of lawless outrage? Can they conceal the fact that we have been imprisoned for many months, while our families, friends and witnesses have been driven away? Can they conceal the blood of the murdered husbands and fathers, or stifle the cries of the widow and the fatherless? Nay! The rocks and mountains may cover them in unknown depths, the awful abyss of the fathomless deep may swallow them up--and still their horrid deeds stand forth in the broad light of day, for the wondering gaze of angels and men! They cannot be hid. The year drew to a close. The Saints were impoverished and scattered. The Prophet and his companions, loaded with chains, were in a noisome dungeon; several times they were poisoned, and, during a period of five days, human flesh was served to them as meat. The guards called it "Mormon beef," and the Prophet warned his companions not to touch it. The earth was wrapped in gloom for the people of God when the sun sank for the last time upon the year 1838; but beyond and above this sphere was the star of eternal faith, whose light no prison walls could shut out from trusting souls. CHAPTER XLII. THE PLEDGE FOR THE POOR SAINTS IN MISSOURI--BRIGHAM YOUNG DRIVEN FORTH--EFFORTS TO SECURE THE PROPHET'S RELEASE--REMOVAL TO GALLATIN-- EXAMINATION OF THE CASE BY A DRUNKEN JURY--WHOLESALE INDICTMENT--CHANGE OF VENUE TO BOONE--ESCAPE FROM MISSOURI TO ILLINOIS. With the dawn of 1839, a pledge was given by many of the brethren in Missouri that they would assist each other and assist the poor to escape from the state; and the promise was sacredly redeemed. But the persecution did not cease. Brigham Young who had been chosen president of the Twelve in place of Thomas B. Marsh, an apostate, was driven out of Far West by mobs that sought his life. He with other fugitive Saints went to Illinois, and the charitable people of Quincy, Adams County, extended to the persecuted people a hand of kindness. In January, Heber C. Kimball and Alanson Ripley went to Liberty and began to importune at the feet of judges for relief for their suffering Prophet and brethren in prison. One Judge Hughes believed that they were pleading the cause of the innocent and wanted the captives admitted to bail; but his associates were hardened and would not consent. The two supplicants were soon compelled, by mob fury, to desist from their importunities and were driven away from Liberty. A writ of _habeas corpus_ was secured about the close of January to bring the prisoners before Judge Turnham. An examination was held, but it was a farce. Nearly all the officers of the law, if not in league with the mob, were in terror of its power. Sidney Rigdon alone was released at the hearing upon the writ; but he had to return to jail because the rabble swore they would kill him if he were turned loose. A little later Sidney was let out of the prison secretly in the night by a friendly jailor, and he escaped to Quincy. The families of Joseph, Hyrum and the other captive brethren gathered up to Quincy after undergoing the most appalling privations. It was Stephen Markham who escorted Emma, Joseph's wife, and their children from Far West, through all the dangers of Missouri and to a place of safety. The Saints were arriving there in large numbers during the winter and early spring, but were not decided yet where to settle. On the 15th day of March the Prophet and the other brethren in Liberty jail made petitions to the judges of the supreme court for writs of _habeas corpus_, by which they hoped to have the proceedings of their imprisonment examined; but they were obstructed by the hatred against them. It was evident that the purpose of their enemies was to withhold judicial hearing until after the brethren had suffered death in prison. And their efforts from this time on during their captivity were continuous to secure such hearing. A conference was held at Quincy on the 17th of March, 1839, over which Brigham Young presided as the head of the Twelve. Thomas B. Marsh and several other persons of some prominence were excommunicated from the Church. A gathering place for the Saints was necessary. This the Prophet felt every hour. While he was in prison in Liberty the brethren had friendly communication with one Dr. Isaac Galland upon the subject of settlement by the Saints in Iowa Territory and at Commerce, Illinois. From his dungeon the Prophet pressed the Elders to make a close examination of this matter, as the springtime was at hand and the crops for the year must be planted. In prison, Joseph was in constant communion with the heavens and he received revelations, without which he and his brethren must have been cast down and without hope. He also sent epistles full of instruction and hope to leading men among the Saints. And his cheerful courage under the most trying circumstances of his life was very helpful in animating the banished people to pursue their migration with energy and fortitude. While the Prophet and companions were still in Liberty jail, and after having repeatedly and vainly sought release by law, they thought they saw an opportunity to escape. At Hyrum's instance Joseph prayed to the Lord and asked if it were His will that they should depart from prison. The answer came to the Prophet that if they were all agreed in faith and purpose they might escape that night. When this response was made known, all of the brethren except Lyman Wight coincided in the opinion that they should seize their liberty, for they relied implicitly upon the promise given. But Lyman trembled, hesitated; and, as his companions would not resolve to leave him and as the promise of the Lord was based upon their unanimity, they resolved to wait until the next night as Lyman Wight agreed to then accompany them. The delay was fatal; they broke the conditions of the promise and remained in durance. On the night for which the promise was given the jailer came in alone with their suppers and left the doors wide open, so that they might easily have escaped. The next night he brought a double guard with him and also six visiting brethren. As the jailor was leaving their dungeon some of them attempted to follow him; but they were foiled. The guards were so enraged at the effort, although it had been a vain one, that they locked up the visiting brethren and made threats against their persons and property. The attempt to escape created great excitement; and the people of the town swarmed around the jail proposing various plans to destroy Joseph and all his companions. But the Prophet told his brethren to have no fear; not a hair of their heads should be harmed, and the brethren who had come in to comfort them should not lose any of their personal belongings--not even a horse or a saddle. He told them that they had risked their lives to bring joy to himself and companions and the Lord would bless them. These promises were fulfilled to the letter. When the visiting brethren were called for trial, Brother Erastus Snow, who was one of them, plead their cause as he had been counseled by Joseph. He did so in such a forcible and eloquent manner that orders of discharge in some cases and orders for bail in the others were immediately entered. Elder Snow's argument had been so strong and logical in its legal deductions that the lawyers who heard him supposed that he was a trained attorney. Many enemies of the Prophet were permitted by the guard to visit and insult him in prison. It was their habit to charge him with murder. Several different men accused him of having killed their sons at the battle of Crooked River; several more, who were no kin to each other, charged him with having killed their brothers in the same battle. And this was the texture of the accusations made against him in and out of court. It had been alleged that only one man was killed at the battle of Crooked River, so it was impossible for several different men to lose sons and brothers there; and Joseph was not near the scene of that contest. On one occasion a company under the leadership of William Bowman made solemn oath that they would never eat or drink more until they had taken the life of Joseph Smith. Bowman himself went to one of the Elders and made this boast: After I once lay eyes on your Prophet I will never taste food or drink until I have killed him. As these men all saw the Prophet soon afterward, and as he lived more than five years from that time, they either broke their oath or endured a long fast. Before Brigham Young was driven out of Missouri into Illinois he went with Elders Heber C. Kimball and George A. Smith to see the Prophet in prison. Joseph enjoyed two visits with them; and when they left him they were much affected and were determined to do something further for his release. In the latter part of March, Elders Heber C. Kimball and Theodore Turley, carrying with them the papers in the case, went to see the Governor. As Boggs was absent from the capital the secretary of state reviewed the documents; and he was amazed that any man should be held in custody upon such papers, for they were in every sense illegal, insufficient and absurd. However, nothing was done from the executive office to relieve them; and Elders Kimball and Turley then applied to the supreme court judges for a writ of _habeas corpus_ but without avail. When these devoted men returned to Liberty and reported the failure of their mission, the Prophet bade them be of good cheer and said: We shall be delivered; but no arm but that of God can save us now. Tell the brethren to be of good cheer and to get the Saints away from Missouri as soon as possible. On Saturday, the 6th day of April, 1839, Judge King ordered the Prophet and his fellow-prisoners off to Gallatin, Daviess County. This judicial autocrat feared a change of venue or some movement from a superior tribunal to secure the release of the prisoners or their removal from his personal power, and he determined to carry them away from Liberty. He sent them under a guard of ten men, promising the brethren that they should be permitted to go through Far West to see their friends, as that place was directly on their route. Instead, however, of fulfilling his promise, the guards carried the captives eighteen miles out of the direct course to avoid the city, dragging them through a dangerous country, apparently in the hope that some of their sworn enemies would fall upon and massacre them. The journey to Gallatin was very painful, for Joseph and his brethren had been greatly enfeebled by their long confinement and the privations which they had endured while enchained in Liberty dungeon. Before they had started on this journey, some of the captive brethren had desired to have a party of friends to accompany them for protection. But as they never did anything without asking the Prophet, they consulted him upon this point. He responded: In the name of the Lord, if we put our trust in Him alone we shall be saved and no harm shall befall us, and we shall be better treated than ever before since we have been prisoners. Although this surprised the brethren, it satisfied them. But when they arrived at the place where the court was to be held at Gallatin, they began to think the Prophet had been mistaken for once, for the rabble rushed out upon them shrieking, "Kill them; -------- -------- them, kill them!" There was apparently no chance for escape except to fight, and they were unarmed. At this instant the Prophet rose to his feet and said: We are in your hands; if we are guilty, we do not refuse to be punished by the law. Some of the bitterest mobocrats hearing these words and being impressed by the power with which they were uttered, warned the blood-thirsty rabble back and quieted the storm. During the time of their stay in Gallatin the Prophet's promise was fulfilled; for they enjoyed all the comforts and some of the luxuries of life, tendered them by men who sympathized with their long-suffering and patient endurance. The day after their arrival at Gallatin, an examination of their case commenced before a drunken jury. Austin A. King, who acted here as the presiding judge, was as drunk as the jurymen. The same perjured testimony was invoked at this time as on previous occasions. Everything which was prejudicial to the prisoners, even when it was a patent falsehood, and even when, if true, it could have had no relevancy to the case, was eagerly seized and applauded. Stephen Markham desired to testify to some facts which were favorable to the defendants. He had reached Gallatin on the afternoon of the 9th, having hastened from Far West, swimming several streams by the way, to bring money and comfort to the Prophet and his companions. At his request his testimony was received. It did not suit the mobocratic guards, and they attempted to kill him. The notorious Colonel William P. Peniston was one of their number. Judge King and all the members of the grand jury saw the attack upon Markham, and the threats against his life, but they took no cognizance of these outrages. On the 11th of April, 1839, the grand jury brought in a bill against Joseph Smith, Hyrum Smith, Alexander McRae, Caleb Baldwin and Lyman Wight for "murder, treason, burglary, arson, larceny, theft and stealing." All of these counts were embodied in one indictment, and not one of them was sustained by any specific statement of circumstances. The language of the bill proves that the grand jury, like General Clark, had failed to find a definite charge which they could substantiate, and so included everything which they could think of. That night Elder Markham stayed with the brethren and while he slept a vision came to Joseph, showing him that his beloved Brother Markham was in peril of his life, at the same time showing him that his own deliverance and that of his captive companions, was nigh. The Prophet aroused Stephen and told him to hasten away from Gallatin, because if he waited until broad day--according to his expectation for the purpose of meeting the lawyers--he would be waylaid by a mob which intended to assassinate him. Stephen knew that the warning was from the Lord and he fled, thereby baffling the mobocrats who, as shown to Joseph in the vision, had really made their plot to kill Stephen. After he was gone, an armed party pursued him a long distance on the road to Far West; but they were unable to overtake him. Elder Alexander McRae, who was a prisoner with Joseph at this time, says that it was the Prophet's characteristic to always defend his companions no matter how unpopular it might be to speak in their favor. He was much more solicitous for them than for himself. And as an illustration Brother McRae says that while they were at Gallatin, Peniston began to insult one of the captive brethren. Joseph darted a glance of lightning upon the wretch and said in tones of thunder: "Your heart is as black as your whiskers." Peniston threw his hand over his beard, which was as black as a crow and rushed from the room quaking in every limb. Elder Markham had left with the brethren a recent statute which enabled them to secure a change of venue upon their own affidavit; and after the mock examination in Gallatin the Prophet and his companions procured a change of venue to Boone County, for which place they departed on the 15th day of April, 1839, under charge of a strong guard. On the evening of the 16th, while pursuing their journey, all of the guards became intoxicated. It was a favorable moment for an escape, and the brethren seized the opportunity. The Prophet's reasons for consenting to this escape were stated by him at the time in the following language: Knowing the only object of our enemies was our destruction, * * * we thought that [escape] was necessary for us, inasmuch as we love our lives, and did not wish to die by the hands of murderers and assassins; and inasmuch as we love our families and friends. By this act the brethren took their change of venue from the state of Missouri to the state of Illinois. After indescribable hardships, traveling by night and suffering all manner of privations, they arrived in Quincy, Illinois, and met the congratulations of their friends and the embraces of their families. Reviewing the awful experience through which he and his fellow captives had passed, Joseph wrote on the day of his arrival at Quincy as follows: We were in their hands, as prisoners, about six months; but notwithstanding their determination to destroy us, * * and although at three different times (as we were informed) we were sentenced to be shot, without the least shadow of law (as we were not military men) and had the time and place appointed for that purpose, yet through the mercy of God, in answer to the prayers of the Saints, we have been preserved and delivered out of their hands, and can again enjoy the society of our friends and brethren, whom we love and to whom we feel united in bonds that are stronger than death, and in a state where we believe the laws are respected, and whose citizens are humane and charitable. During the time we were in the hands of our enemies, we must say that although we felt anxiety respecting our families and friends, who were so inhumanly treated and abused, and who had to mourn the loss of their * * * slain, and, after having been robbed of nearly all that they possessed, be driven from their homes, and forced to wander as strangers in a strange country, in order that they might save themselves and their little ones from the destruction they were threatened with in Missouri, yet as far as we were concerned, we felt perfectly calm, and resigned to the will of our Heavenly Father. We knew our innocency, as well as that of the Saints, and that we had done nothing to deserve such treatment from the hands of our oppressors. Consequently, we could look to that God who has the hearts of all men in His hands, and who has saved us frequently from the gates of death, for deliverance; and notwithstanding that every avenue of escape seemed to be entirely closed, and death stared us in the face, and that our destruction was determined upon, as far as man was concerned, yet from our first entrance into the camp, we felt an assurance that we, with our families, should be delivered. Yes, that still small voice, which had so often whispered consolation to our souls, in the depths of sorrow and distress, bade us be of good cheer, and promised deliverance, which gave us great comfort. And although the heathen raged, and the people imagined vain things, yet the Lord of Hosts, the God of Jacob, was our refuge, and when we cried unto Him in the day of trouble, He delivered us; for which we call upon our souls to bless and praise His holy name. For although we were troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed. CHAPTER XLIII. THE EXODUS COMPLETED--A FRAGMENT OF ITS AGONIES--THE WOES OF A MARTYR'S WIDOW, A TYPE OF THE GENERAL SUFFERING--THREAT THAT ONE OF JOSEPH'S PROPHECIES SHOULD FAIL--BUT IT IS FULFILLED BY COURAGEOUS APOSTLES--MISSOURI'S PUNISHMENT AND ATONEMENT. The agony of the exodus from Missouri cannot be described. Many of the brethren had been killed; many more were in prison; and all the rest were pursued with vindictive hate and threats of death. But for the spirit of mutual help which prevailed, the half of the stricken Saints must have perished by massacre or starvation in Missouri. A pitiful picture of some of the trials they endured was drawn by Sister Amanda Smith, a survivor of the Haun's Mill massacre. The mob had killed her husband and one son and had dangerously wounded another of her children. She says: They [the mob] told us we must leave the state forthwith or be killed. It was cold weather, and they had our teams and clothes, our men all dead or wounded. I told them they might kill me and my children and welcome. They sent word to us from time to time, saying that if we did not leave the state they would come and kill us. We had little prayer meetings; they said if we did not stop these, they would kill every man, woman and child. We had spelling schools for our little children; they said if we did not stop these they would kill every man, woman and child. We [the women] had to do our own milking, cut our own wood; no man to help us. I started on the 1st of February for Illinois without money; mobs on the way; drove our own team; slept out of doors. I had five small children; we suffered hunger, fatigue and cold. This is one scene by which the whole Missouri tragedy of that day may be judged. Some time after the Saints had completed their exodus Hyrum Smith epitomized the awful events in the following words: Governor Boggs and Generals Clark, Lucas, Wilson and Gilliam, also Austin A. King, have committed treasonable acts against the citizens of Missouri, and did violate the constitution of the United States and also the constitution and laws of the state of Missouri, and did exile and expel, at the point of the bayonet, some twelve or fourteen thousand inhabitants of the state, and did murder some three or four hundred of men, women and children in cold blood, in the most horrid and cruel manner possible. And the whole of it was caused by religious bigotry and persecution, and because the Mormons dared to worship Almighty God according to the dictates of their own conscience, and agreeably to His divine will, as revealed in the scriptures of eternal truth. The Prophet himself bore testimony that the conduct of the Saints under their accumulated wrongs and sufferings was most praiseworthy. He had observed them from within his prison walls, and after the order of exile was fully enforced he wrote: The courage of the Saints in defending their brethren from the ravages of the mobs, their attachment to the cause of truth, under circumstances most trying and distressing which humanity can possibly endure; their love to each other: * * * their sacrifice in leaving Missouri and assisting the poor widows and orphans and securing them homes in a more hospitable land; all combine to raise them in the estimation of all good and virtuous men, and has secured them the favor and approbation of Jehovah, and a name as imperishable as eternity. And their virtuous deeds and heroic actions, while in defense of truth and their brethren, will be fresh and blooming when the names of their oppressors shall be either entirely forgotten, or only remembered for their barbarity and cruelty. On the 5th day of April, 1839, Captain Bogart, who was now the county judge of Caldwell, with a number of apostates and mobocrats, visited Elder Theodore Turley, in Far West, and called his attention to the revelation given through Joseph Smith, July 8th, 1838, in which the following passage occurs: Let them [the Twelve] take leave of my Saints in the city of Far West on the 26th day of April next, on the building spot of my house, saith the Lord. Bogart and his companions said to Elder Turley: As a rational man, you must give up the claim that Joseph Smith is a prophet and an inspired man; the Twelve are scattered all over creation; let them come here if they dare: if they do, they will be murdered. As that revelation cannot be fulfilled, you must now give up your faith. This is like all the rest of Joseph Smith's damned prophecies. Elder Turley rebuked them with such manliness and power of the Spirit that John Whitmer, one of the apostates who was present, hung his head in shame. But the Lord God Almighty would not permit one jot or tittle of His promise to fail; He had servants with the courage and fidelity to perform His command. At 1 o'clock in the morning of the 26th day of April, 1839, the day promised in the revelation, seven of the Twelve Apostles, a majority of the quorum, held a conference on the temple site at Far West; and the master workman laid a corner stone of the foundation of the Lord's house. After the inspiring services were ended, the Twelve took leave of the congregation of the Saints, as had been promised. It was at this conference that Wilford Woodruff and George A. Smith were ordained to the Apostleship. Brigham Young presided over the meeting and John Taylor was its clerk. President Brigham Young, in speaking of this matter in his history, details the following incident: As the Saints were passing away from the meeting, Brother Turley said to Page and Woodruff, "Stop a bit, while I bid Isaac Russell good-bye;" and knocking at the door called Brother Russell. His wife answered, "Come in, it is Brother Turley." Russell replied, "It is not; he left here two weeks ago," and appeared quite alarmed; but on finding it was Turley, asked him to sit down; but he replied, "I cannot; I shall lose my company." "Who is your company?" inquired Russell. "The Twelve." "_The Twelve_!" "Yes. Don't you know that this is the twenty-sixth, and the day the Twelve were to take leave of their friends on the foundation of the Lord's House, to go to the islands of the sea? The revelation is now fulfilled, and I am going with them." Russell was speechless, and Turley bid him farewell. Thus was this revelation fulfilled, concerning which our enemies said, if all the other revelations of Joseph Smith were fulfilled, that one should not, as it had day and date to it. After the fulfillment of this prophecy, none of the Saints had any desire to remain longer in the state of Missouri, and the last remnant, except such as were held in chains and dungeons hastened away to join their brethren in Illinois and to find a new place of gathering. And a few months later, after undergoing thrice the tortures of death, Parley P. Pratt and the other captives had all been released. The turbulent spirits in Missouri had conquered, overriding law and justice and trampling humanity into the dust. This is not the place for a review in detail of all the sufferings of the Church of Jesus Christ in that region; but when the chapter shall be written, it will be as tragic as anything in American history. The edict of exile was made and enforced, and so far as the Saints were concerned, the deed ended there; but not so with the state of Missouri, for the wrong committed remained to plague and wreak its vengeance upon guilty and innocent alike. The demon conjured into power by the murderous and plundering element of that region, would not down. When there were no "Mormons" to persecute, the turbulent spirits of the border at times fell upon each other and at other times fell unitedly upon law-abiding, prosperous citizens. Missouri became deeply involved in the Kansas troubles, in which the lawless, mobocratic element took bloody part; and when the Civil War opened, the government of Missouri, from the executive office down, became a chaos. The man who occupied the place disgraced by Lilburn W. Boggs, was a secessionist, and fled from his capital to lead the state militia at Booneville against the Union troops. The national power triumphed, and the governor and his forces, among which were many of the old mobocrats, were utterly routed. The offices which had once been disgraced by cowards were now declared vacant by an arbitrary decree of a state convention in sympathy with the Republic, one and indivisible. The state was declared out of the Union by the secessionist governor, and then became the theatre for a fratricidal strife which deluged it with blood. On the 31st day of August, 1861, General John C. Fremont, then in command of the western department, declared martial law in the state of Missouri, and proclaimed free the slaves of all persons who had taken up arms against the United States. It was a wonderful retribution that Missouri, in which the mob had declared as a pretext for their assaults upon the Saints that the latter were Abolitionists, should be the first state in which an edict of manumission went forth. It is also a wonderful retribution that the state in which the civil power had once been helpless to protect law-abiding citizens, should, only five months after the breaking out of the war, have its civil power abrogated and all its people placed under martial rule. Some of the statements in Fremont's proclamation show with startling significance the character of that evil population which had been rewarded by the state for expatriating the Latter-day Saints. The General says: Circumstances in my judgment of sufficient urgency, render it necessary that the Commanding General of this Department should assume the administrative powers of the state. Its disorganized condition, _the helplessness of its civil authority, the total insecurity of life, and the devastation of property by hands of murderers and marauders, who infest nearly every county in the state, and avail themselves of the public misfortunes and the vicinity of a hostile force to gratify private and neighborhood vengeance, and who find an enemy wherever they find plunder_,--finally demand the severest measures to repress the daily increasing crimes and outrages, _which are driving off the inhabitants and ruining the state_. In this condition, the public safety and the success of our arms require unity of purpose: without let or hindrance, to the prompt administration of affairs. In order, therefore, to suppress disorders, to maintain as far as now practicable the public peace, and to give security and protection to the persons and property of loyal citizens, I do hereby extend, and declare established, martial law throughout the state of Missouri. The lines of the army of occupation in this state are for the present declared to extend from Leavenworth, by way of the posts of Jefferson City, Rolla and Ironton, to Cape Girardeau, on the Mississippi River. All persons who shall be taken with arms in their hands within these lines shall be tried by court martial, and if found guilty, will be shot. Upon the subject of the slaves, in the same proclamation, the General says: The property, real and personal, of all persons in the state of Missouri who shall take up arms against the United States, and who shall be directly proven to have taken active part with their enemies in the field, is declared to be confiscated to the public use; _and their slaves_, if any they have, _are hereby declared free men_. And in enforcement of his proclamation to set the negroes free, he issued deeds of manumission, of one of which we are able to present a copy: Deed of manumission.--Whereas, T. L. S., of the city and county of St. Louis, Missouri, has been taking active part with the enemies of the United States in the present insurrectionary movement against the government of the United States, Now, therefore, I, John Charles Fremont, Major-General, commanding the Western Department of the Army of the United States, by authority of law, and the power vested in me, as such Commanding-General, declare Frank Lewis, heretofore "held to service" or labor, by said T. L. S. to be free, and forever discharged from the bonds of servitude; giving him full right and authority to have, use and control his own labor or service as to him may seem proper, without any accountability whatever to said T. L. S., or any one to claim by, through or under him. And this Deed of Manumission shall be respected and treated by all persons and in all courts of justice, as the full and complete evidence of the freedom of said Frank Lewis. In testimony whereof this act is done at St. Louis, Missouri, this 1st day of September, 1861, as is evidenced by the departmental seal hereto affixed by my order. (Signed), JOHN C. FREMONT. Horace Greeley, in his _American Conflict_, speaks of "Missouri, betrayed by Jackson" (the governor). Referring to the spectacle of anarchy and treason exhibited by the seceding states, Greeley reaches the culmination with Missouri and uses the following words: _We are now to contemplate more directly the spectacle of a state plunged into secession and civil war, not in obedience to, but in defiance of, the action of her convention and the express will of her people--not, even, by any direct act of her legislature, but by the will of her executive alone_. * * * The state school fund, the money provided to pay the July interest on the heavy state debt, and all other available means, amounting in the aggregate to over three millions of dollars, were appropriated to military uses, and placed at the disposal of [Governor] Jackson, under the pretense of arming the state against any emergency. By another act the governor was invested with despotic power--_even verbal opposition to his assumptions of authority being constituted treason_; while every citizen liable to military duty was declared subject to draft into active service at Jackson's will, and an oath of obedience to the state executive exacted. To support him in his treasonable exercise of power, among the men chosen by Governor Jackson was John B. Clark, the man whom Boggs had selected as a willing tool and whom Jackson now found pliant to his purpose. Another of the mob officers, Sterling Price, was now made by Jackson, Major-General of the state forces. Poor Missouri atoned with rivers of blood and tears for her sin against herself in permitting the executive to usurp unlawful authority. The precedent of Boggs' exercise of power was handed down. In the day of the persecution of the Saints, a court had decided that belief in the Bible was treason against the government. The idea had moved with terrible momentum; for here we find in 1861 that, "even verbal opposition to the governor's assumption of authority was constituted treason." It is true that with any kind of a population Missouri must have taken part either for or against the Union; but it is also true that the existence within her boundaries of thousands of lawless wretches who loved plunder and rapine, largely increased her sufferings. The entire state was punished for permitting the massacre of the Saints to go unchecked and for encouraging the spirit of plunder by rewarding the mobocrats with money from the state treasury. Men learned to live by murder and rapine. It cost Missouri dearly to get rid of the evil, but happily for her much of the bad element was eliminated. Many of the old mobocrats suffered all the tortures which they had inflicted. But Missouri largely purged herself of the vile element, and after the strife was ended better men and better sentiments came into the ascendancy. Some of the men who had been averse to mobocratic violence against the Latter-day Saints believed that retribution would come. They lived to see the day of atonement and to participate in a local reconstruction and a restoration of better things. The constituency of the mob is thus described by the Prophet, in a letter dated at Commerce, Illinois, May 17th, 1839: We have not at any time thought there was any political party, as such, chargeable with the Missouri barbarities, neither any religious society as such. They were committed by a mob composed of all parties, regardless of all difference of opinion either political or religious. And at a later day in repeating this view, he said: We consider that in making these remarks, we express the sentiments of the Church in general as well as our own individually, and also when we say in conclusion, that we feel the fullest confidence, that when the subject of our wrongs has been fully investigated by the authorities of the United States, we shall receive the most perfect justice at their hands; whilst our unfeeling oppressors shall be brought to condign punishment, with the approbation of a free and enlightened people, without respect to sect or party. CHAPTER XLIV. THE LOCATION OF COMMERCE--NAUVOO, THE BEAUTIFUL--PITY FROM PROMINENT MEN IN ILLINOIS--A DAY OF MIRACLES--THE PROPHET RAISES THE SICK AT THE SOUND OF HIS VOICE--JOSEPH SOUNDS THE TRUMP OF WARNING--THE MISSION OF THE APOSTLES--THEIR SELF-SACRIFICE AND COURAGE--CONFERENCE AT COMMERCE. It was a sudden shifting of scenes from Missouri to Illinois in that sad springtime of 1839. An examination had been made of lands in Iowa, and tracts were eventually secured there; but the beauty of the site of Commerce and the hospitality evinced by the people of Illinois were great attractions and decided the Prophet upon making the location at that place. It was on the 1st day of May that Joseph made the first purchase of lands in that locality. The town consisted of only six houses; the land was covered with trees and brush; and the soil was so wet that teams mired in the streets. The climate was very unhealthy; but the Prophet knew that the blessing of God would make it a fit habitation for His Saints. It was a magnificent site, overlooking the Mississippi which swept around it in a half circle, giving the place three fronts upon the noble river. Because of the loveliness of the site the name of Commerce was changed to Nauvoo which means in Hebrew, the fair or beautiful. The woes of the Saints while in Missouri had been observed with an eye of pity from Illinois. Such monstrous crime against an unoffending people shocked the patriotism and humanity of all who witnessed it, and the people of Illinois wondered how the Missourians could be so lost to all sense of justice and mercy as to commit these acts of murder and pillage. Under date of May 8, 1839, Governor Thomas Garlin, Senator Richard M. Young, and many other prominent citizens of Illinois, wrote a letter to all whom it might concern, in which they spoke of "the sufferings of this unfortunate people [the Saints], stripped as they have been of their all, and now scattered throughout this part of the state. We say to the charitable and benevolent, you need have no fear, but your contributions in aid of humanity will be properly applied if entrusted to the hands of Mr. [John P.] Greene. He is authorized by his church to act in the premises; and we most cordially bear testimony to his piety and worth as a citizen." It was on the 10th day of May that Joseph arrived with his family at the Commerce purchase, taking up his abode in a small log cabin on the bank of the river, thankful to get even this poor shelter. Joseph had been as much a sufferer as any among the Saints. He and his family were in a state of utter destitution as were his brethren and sisters when the location was made at Nauvoo. His own afflictions and poverty showed him what the Saints were enduring, and he ministered among them with the unselfishness and vigor of his life. The people looked to him for counsel and help from day to day; and he found time, in all the multiplicity of the business thrust upon him, to aid and advise each individual according to his needs. It was almost a work of creation from chaos to gather the scattered people and establish the community in one spot, to feed and clothe and house the destitute and afflicted. The region surrounding Nauvoo had been too sickly for other settlers, and soon after the Saints reached there they suffered greatly from malaria. Joseph had filled his house and tents with the sick, and through his exertions in their behalf and his other labors he was soon prostrated. But on the morning of the 22nd day of July, 1839, the Spirit of the Lord rested powerfully upon him, and he arose from his own bed and commenced to administer to the sick who were at his place. He commanded them in the name of the Lord Jesus Christ to arise and be made whole; and all who heard him in faith were healed. The events of that day of miracles are thus minutely described in the journal of President Wilford Woodruff, which was written at the time: Many lay sick along the bank of the river, and Joseph walked along up to the lower stone house, occupied by Sidney Rigdon, and he healed all the sick that lay in his path. Among the number was Henry G. Sherwood, who was nigh unto death. Joseph stood in the mouth of his tent and commanded him in the name of Jesus Christ to arise and come out of his tent, and he obeyed him and was healed. Brother Benjamin Brown and his family also lay sick, the former appearing to be in a dying condition. Joseph healed them in the name of the Lord. After healing all that lay sick upon the bank of the river as far as the stone house, he called upon Elder Kimball and some others to accompany him across the river to visit the sick at Montrose. Many of the Saints were living at the old military barracks. Among the number were several of the Twelve. On his arrival, the first house he visited was that occupied by Elder Brigham Young, the President of the quorum of the Twelve, who lay sick. Joseph healed him, when he arose and accompanied the Prophet on his visit to others who were in the same condition. They visited Elder W. Woodruff, also Elders Orson Pratt and John Taylor, all of whom were living in Montrose. They also accompanied him. The next place they visited was the home of Elijah Fordham, who was supposed to be about breathing his last. When the company entered the room the Prophet of God walked up to the dying man, and took hold of his right hand and spoke to him; but Brother Fordham was unable to speak, his eyes were set in his head like glass, and he seemed entirely unconscious of all around him. Joseph held his hand and looked into his eyes in silence for a length of time. A change in the countenance of Brother Fordham was soon perceptible to all present. His sight returned, and upon Joseph asking him if he knew him, he, in a low whisper, answered "Yes." Joseph asked him if he had faith to be healed. He answered, "I fear it is too late; if you had come sooner I think I could have been healed." The Prophet said, "Do you not believe in Jesus Christ?" He answered in a feeble voice, "I do." Joseph then stood erect, still holding his hand in silence several moments, then he spoke in a very loud voice, saying, "Brother Fordham, I command you in the name of Jesus Christ to arise from this bed and be made whole." His voice was like the voice of God, and not of man. It seemed as though the house shook to its very foundation. Brother Fordham arose from his bed and was immediately made whole. His feet were bound in poultices, which he kicked off, then putting on his clothes he ate a bowl of bread and milk and followed the Prophet into the street. The company next visited Brother Joseph Bates Noble, who lay very sick. He also was healed by the Prophet. By this time the wicked became alarmed, and followed the company into Brother Noble's house. After Brother Noble was healed all kneeled down to pray. Brother Fordham was mouth, and, while praying, he fell to the floor. The Prophet arose, and looking round, he saw quite a number of unbelievers in the house, whom he ordered out. When the room was cleared of them Brother Fordham came to and finished his prayer. After healing the sick in Montrose, all the company followed Joseph to the bank of the river, where he was going to take the boat to return home. While waiting for the boat a man from the west, who had seen that the sick and dying were healed, asked Joseph if he would not go to his house and heal two of his children, who were very sick. They were twins and were three months old. Joseph told the man he could not go; but he would send some one to heal them. He told Elder Woodruff to go with the man and heal his children. At the same time he took from his pocket a silk bandanna handkerchief, and gave it to Brother Woodruff, telling him to wipe the faces of the children with it and they should be healed; and remarked at the same time: "As long as you keep that handkerchief it shall remain a league between you and me." Elder Woodruff did as he was commanded, and the children were healed, and he keeps the handkerchief to this day. There were many sick whom Joseph could not visit, so be counseled the Twelve to go and visit and heal them, and many were healed under their hands. On the day following that upon which the above described events took place Joseph sent Elders George A. and Don Carlos Smith up the river to heal the sick. They went up as far as Ebenezer Robinson's--one or two miles, and did as they were commanded, and the sick were healed. With the summer the building of the city was begun; also settlements were established across the river in Iowa. Joseph bestowed constant attention upon the spiritual as well as the temporal interests of the people. He gave them many important points of doctrine at this time; and he labored as a missionary among both Saints and strangers throughout the regions surrounding. His efforts and those of his brethren, the Apostles, in preaching the gospel bore rich fruit. There were many sincere people who were seeking for light and these soon joined the ranks of the believers. The material welfare of the Saints increased marvelously, the marshy wilderness on the Mississippi banks soon grew to be a solid resting place for their weary feet. The Twelve, on whom the burden of the exodus from Missouri had fallen, were now preparing for their mission to England; but before they went Joseph uttered the warning sound which was to penetrate to the ends of the earth: The signs of the coming of the Son of Man are already commenced. One pestilence will desolate after another. We shall soon see war and bloodshed. The moon will be turned into blood. I testify of these things, and that the coming of the Son of Man is nigh, even at your doors. If our souls are not looking forth for Him, we shall be among those to call for the rocks to fall upon us. * * * * * * * I see men hunting the lives of their own sons, and brother murdering brother, women killing their own daughters, and daughters seeking the lives of their mothers. I see armies arrayed against armies. I see blood, fire, desolation. Jesus has said that the mother shall be against the daughter, and the daughter against the mother. These things are at our doors. They will follow the Saints of God from city to city. * * * I know not how soon these things will take place; and after a view of them, shall I cry peace? No! I will lift up my voice and testify of them. The Apostles shared in his zeal. About the 1st of July, 1839, six of them, all who were then at that point--Brigham Young, Heber C. Kimball, John E. Page, Wilford Woodruff, John Taylor and George A. Smith, addressed a communication to the Elders of the Church, to all the branches, and to all the Saints scattered abroad wherever they might be. Their epistle was so pleasing to the Prophet that he embodied it in his personal journal, and from it the following sentiments are selected: Many of you have been driven from your homes, robbed of your possessions, and deprived of the liberty of conscience. You have been stripped of your clothing, plundered of your furniture, robbed of your horses, your cattle, your sheep, your hogs, and refused the protection of law; you have been subject to insult and abuse, from a set of lawless miscreants; you have had to endure cold, nakedness, peril and sword; your wives and your children have been deprived of the comforts of life; you have been subject to bonds, to imprisonment, to banishment, and many to death, "for the testimony of Jesus, and for the word of God." Many of your brethren, with those whose souls are now beneath the altars, are crying for the vengeance of heaven to rest upon the heads of their devoted murderers, and saying, "How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?" But it was said to them, that they should rest yet for a little season, until their fellow-servants also, and their brethren that should be killed as _they were_, should be fulfilled. Dear brethren, we should remind you of this thing; and although you have had indignities, insults and injuries heaped upon you, till further suffering would seem to be no longer a virtue: we would say, be patient, dear brethren, for as saith the Apostle, "ye have need of patience, that after being tried you may inherit the promise." You have been tried in the furnace of affliction; the time to exercise patience is now come; and we shall reap, brethren, in _due time_ if we faint not. Do not breathe vengeance upon your oppressors, but leave the case in the hands of God; "for vengeance is mine, saith the Lord, and I will repay." We would say to the widow and the orphan, to the destitute, and to the diseased, who have been made so through persecution, _be patient_; you are not forgotten; the God of Jacob has His eye upon you; the heavens have been witness to your sufferings, and they are registered on high; angels have gazed upon the scene, and your tears, your groans, your sorrows, and anguish of heart, are had in remembrance before God; they have entered into the sympathies of that bosom who is "touched with the feelings of our infirmities," who was "tempted in all points like unto you;" they have entered into the ears of the Lord of Sabaoth; _be patient_ then, until the words of God be fulfilled, and His designs accomplished; and then shall He pour out His vengeance upon the devoted heads of your murderers; and then shall they know that He is God, and that you are His people. * * * * * * * We wish to stimulate all the brethren to faithfulness; you have been tried; you are now being tried; and those trials, if you are not watchful, will corrode upon the mind, and produce unpleasant feelings; but recollect that now is the time of trial; soon the victory will be ours: now may be a day of lamentation--then will be a day of rejoicing; now may be a day of sorrow--but by and by we shall see the Lord; our sorrow will be turned into joy, and our joy no man taketh from us. Be honest; be men of truth and integrity; let your word be your bond; be diligent, be prayerful; pray for and with your families; train up your children in the fear of the Lord; cultivate a meek quiet spirit; clothe the naked, feed the hungry, help the destitute, be merciful to the widow and orphan, be merciful to your brethren, and to all men; bear with one another's infirmities, considering your own weakness; bring no railing accusation against your brethren. * * * * * We are glad, dear brethren, to see that spirit of enterprise and perseverance which is manifested by you in regard to preaching the gospel; and rejoice to know that neither bonds nor imprisonment, banishment nor exile, poverty nor contempt, nor all the combined powers of earth and hell, hinder you from delivering your testimony to the world, and publishing those glad tidings which have been revealed from heaven by the ministering of angels, by the gift of the Holy Ghost, and by the power of God, for the salvation of the world in these last days. And we would say to you, that the hearts of the Twelve are with you, and they with you are determined to fulfil their mission, to clear their garments of the blood of this generation, to introduce the gospel to foreign nations, and to make known to the world these great things God has developed. They are now on the eve of their departure for England, and will start in a few days. They feel to pray for you, and to solicit an interest in your prayers, and in the prayers of the Church, that God may sustain them in their arduous undertaking, grant them success in their mission, deliver them from the powers of darkness, the stratagem of wicked men, and all the combined powers of earth and hell. And if you unitedly seek after unity of purpose and design; if you are men of humility, and of faithfulness, of integrity and perseverance; if you submit yourselves to the teachings of heaven, and are guided by the Spirit of God; if you at all times seek the glory of God and the salvation of men, and lay your honor prostrate in the dust, if need be, and are willing to fulfil the purposes of God in all things, the power of the priesthood will rest upon you, and you will become mighty in testimony, the widow and the orphan will be made glad, and the poor among men rejoice in the Holy One of Israel. The bond between the Prophet and his brethren, the Apostles, was close and strong. He relied upon them, confided in them, and showed them all the respect which their nobility of soul deserved. In their exercise of authority during his incarceration in Missouri he gave them cordial support, subsequently having all their acts ratified by the voice of the general conference. When he escaped from captivity and joined them in Illinois, the love with which he greeted them was like that of brother for brothers. Brigham Young, writing of the meeting, says: It was one of the most joyful scenes of my life to once more strike hands with the Prophet, and behold him and his companions free from the hands of their enemies. Joseph conversed with us like a man who had just escaped from a thousand oppressions, and was now free in the midst of his children. Joseph met with the Apostles frequently before their departure, praying for them and blessing them for their work. He also attended their farewell meetings and added his voice to the instructions which they gave to the Saints at Nauvoo before departing to engage in the vast work in the Old World. Elder Parley P. Pratt, now freed from prison, and Elder Orson Pratt were with them. In the months of August and September seven of the Twelve departed on their mission to England. Elders John Taylor and Wilford Woodruff were the first, leaving on the 8th day of August, 1839. Elder Woodruff arose from the bed to which he had been confined for two weeks in order to start on this journey. Both of these devoted men left their no less devoted families at Montrose in sickness and poverty and distress; and yet all relying upon the Lord for preservation and blessing. Elders Taylor and Woodruff started together without purse or scrip. Elders Parley P. Pratt and Orson Pratt, making all necessary sacrifices, departed from Nauvoo on the 29th of August. Elders Brigham Young and Heber C. Kimball started together on the 18th of September, 1839. Brigham was so sick that he was unable to walk a few rods down to the river without assistance. He left his wife ill with a babe only ten days old, and all his other children helpless. Heber was in the same plight. His wife and all her children but one were prostrated. After Brigham and Heber had traveled thirteen miles on their journey, they stopped at the residence of a friend and were so feeble as to be unable to carry into the house their trunks, which contained the very few articles of clothing they were able to take with them. In less than a month after their departure President Brigham Young's father John Young, died at Quincy, Adams County, Illinois; so when Brigham bade his father farewell to go on this mission, the parting was for the remainder of their earthly lives. John Young was a noble man: he had been a soldier in the Revolution. At his death the Prophet said of him: He was a firm believer in the everlasting gospel of Jesus Christ, and fell asleep under the influence of that faith which buoyed up his soul, in the pangs of death, to glorious hope of immortality; fully testifying to all that the religion he enjoyed in life was able to support him in death. He was driven from Missouri with the Saints; * * * he died a martyr to the religion of Jesus, for his death was caused by his sufferings in that cruel persecution. On the 21st of September, 1839, Elder George A. Smith departed for England. He left his father, mother, sister and brother sick in a log stable, all unable to help themselves or each other. He, himself, was so emaciated that after he was a little way on his journey, he met some men who cried out: "Somebody has been robbing a graveyard of a skeleton." Three other men started with the Apostles: Hiram Clark in company with Parley and Orson, and Theodore Turley and Reuben Hedlock in company with George A. Smith. This was the sublime missionary movement of the Apostles. How like the grain of mustard seed! Leaving the people of God in sickness and in poverty, they themselves being on the verge of the grave, these disciples of Jesus went forth to proclaim the gospel of redemption. If their faith had not been such as not to be shaken, the world never more would have heard of their endeavor. But it was firm and steadfast, and God rewarded it; and the little mustard seed quickened and grew and became a mighty tree. The Prophet said of them: Perhaps no men ever undertook such an important mission under such peculiarly distressing, forbidding and unpropitious circumstances. Most of them * * * were worn down with sickness and disease or were taken sick on the road. Several of their families were also afflicted and needed their aid and support. But knowing that they had been called by the God of heaven to preach the gospel to other nations, they conferred not with flesh and blood, but obedient to the heavenly mandate, without purse or scrip, commenced a journey of five thousand miles entirely dependent on the providence of that God who had called them to such a holy calling. The Twelve faltered not an instant in their appointed labor, and while they spread abroad the tidings of salvation, the Prophet in Nauvoo was directing the gathering Saints that they might build a city whose loveliness and greatness should attract the eye of every beholder. On the 5th day of October, 1839, a general conference of the Church of Jesus Christ of Latter-day Saints was convened at Nauvoo, at which it was decided to establish there a stake of Zion, and to organize a branch of the Church on the opposite side of the river in Iowa Territory, and officers were appointed to preside and officiate in the stake and over the branch. At this same conference it was resolved that Joseph Smith, accompanied by Elias Higbee and Sidney Rigdon, should proceed to Washington to lay before the President and Congress of the nation the wrongs which the Saints had endured. CHAPTER XLV. REASONS FOR AN APPEAL TO WASHINGTON--JOSEPH AND COMPANIONS DEPART FOR THE NATIONAL CAPITAL--THE PROPHET'S ACT OF PHYSICAL HEROISM--HE SEES INGRATITUDE--MARTIN VAN BUREN AND JOSEPH SMITH--THE LATTER'S SCORN-- COWARDICE AND CHICANERY--"YOUR CAUSE IS JUST, BUT I CAN DO NOTHING FOR YOU." The Saints had suffered innocently in Missouri; they had appealed in vain for redress; they were impoverished through the robberies which had been perpetrated upon them; and their old men, delicate women, and little children, even after the gathering to Nauvoo, were dying of privations. These were material reasons for an application to the national government for succor; and besides these, the Prophet knew that the Lord required this appeal to be made that--upon the answer thereto--the nation's responsibility for the barbarities might be judged. On Tuesday, the 29th day of October, 1839, Joseph and his companions departed from Nauvoo. At Columbus, Ohio, Joseph was obliged to leave Sidney Rigdon in the care of attendants, as Sidney's frail health made travel slow, and the Prophet's business required expedition; so Joseph went on with Judge Elias Higbee. Joseph and Judge Higbee traveled in the coach; and on the way while they were passing through the mountains the driver of the stage stopped at a public house to get some liquor. While he was gone the horses took fright and ran down a steep hill, at full speed. The coach was crowded with passengers, some of whom were members of Congress, with two or three ladies. There was very much excitement in the vehicle. Joseph did all he could to calm his fellow-passengers and was able to reassure most of them. But he had to hold one woman to keep her from throwing her infant out of the stage window. As soon as he got the people in the coach under control, he opened the door; and securing his hold on the side, he climbed up into the driver's seat, a feat requiring physical strength, as well as nerve and a cool head, for the stage was pitching and rolling like a boat in a storm. He instantly seized the lines and stopped the maddened steeds. They had run about three miles; but the coach, horses and passengers all escaped without injury--thanks to Joseph's presence of mind and courage. The passengers praised him extravagantly; they thought his conduct most heroic; and the members of Congress even went so far as to suggest that the incident should be mentioned in that body, as such a deed of daring deserved a public recognition. But upon inquiring of Joseph what his name was, in order to mention it as that of the hero who had saved their lives, they found that their deliverer was Joseph Smith, the "Mormon Prophet." The mere mention of the name was sufficient for them; and he heard no more of their praise, gratitude or promises of reward. Joseph and his companion reached Washington on the 28th day of November, 1839; and secured rooms at the corner of Missouri and Third streets. The Prophet determined that the cause of his people should be vigorously presented. He visited the leading men of the nation, including the President of the United States, Martin Van Buren. He had prepared for presentation to Congress an eloquent memorial in which was plainly stated the crime of Missouri. Nothing was set down in malice; but the facts were all given in such a straightforward way that they formed apparently an irresistible argument. The closing paragraphs of this paper must be here presented: The above statement will also show, that the Mormons on all occasions submitted to the laws of the land, and yielded to its authority in every extremity, and at every hazard, at the risk of life and property. The above statement will illustrate another truth: that wherever the Mormons made any resistance to the mob, it was in self-defense; and for these acts of self-defense they always had the authority and sanction of the officers of the law for so doing. Yet they, to the number of about fifteen thousand souls, have been driven from their homes in Missouri. Their property to the amount of two millions of dollars, has been taken from them or destroyed. Some of them have been murdered, beaten, bruised or lamed, and have all been driven forth, wandering over the world without homes, without property. But the loss of property does not comprise half their sufferings. They were human beings possessed of human feelings and human sympathies. Their agony of soul was the bitterest drop in the cup of their sorrows. For these wrongs the Mormons ought to have some redress; yet how and where shall they seek and obtain it? Your constitution guarantees to every citizen, even the humblest, the enjoyment of life, liberty and property. It promises to all, religious freedom, the right to all to worship God beneath their own vine and fig tree, according to the dictates of their conscience. It guarantees to all the citizens of the several states the right to become citizens of any one of the states, and to enjoy all the rights and immunities of the citizens of the state of his adoption. Yet of all these rights have the Mormons been deprived. They have, without a cause, without a trial been deprived of life, liberty, and property. They have been persecuted for their religious opinions. They have been driven from the state of Missouri, at the point of the bayonet, and prevented from enjoying and exercising the rights of citizens of the state of Missouri. It is the theory of our laws, that for the protection of every legal right, there is provided a legal remedy. What, then, we would respectfully ask, is the remedy of the Mormons? Shall they apply to the legislature of the state of Missouri for redress? They have done so. They have petitioned, and these petitions have been treated with silence and contempt. Shall they apply to the federal courts? They were, at the time of the injury, citizens of the state of Missouri. Shall they apply to the courts of the state of Missouri? Whom shall they sue? The order for their destruction, their extermination, was granted by the Executive of the state of Missouri. Is not this a plea of justification for the loss of individuals, done in pursuance of that order? If not, before whom shall the Mormons institute a trial? Shall they summon a jury of the individuals who composed the mob? An appeal to them were in vain. They dare not go to Missouri to institute a suit; their lives would be in danger. For ourselves we see no redress, unless it is awarded by the Congress of the United States. And here we make our appeal as _American citizens_, as _Christians_, and as _Men_--believing that the high sense of justice which exists in your honorable bodies, will not allow such oppression to be practiced upon any portion of the citizens of this vast republic with impunity, but that some measures which your wisdom may dictate, may be taken, so that the great body of people who have been thus abused, may have redress for the wrongs which they have suffered. And to your decision they look with confidence, hoping it may be such as shall tend to dry up the tear of the widow and orphan, and again place in situations of peace, those who have been driven from their homes, and had to wade through scenes of sorrow and distress. And yet the appeal was vain, as far as any practical help was concerned. Some members of Congress showed a great deal of interest in the Prophet, and the cause which he was pleading; but after the most earnest effort, the only result was to receive from Martin Van Buren the famous, almost infamous, reply: YOUR CAUSE IS JUST, BUT I CAN DO NOTHING FOR YOU. And in the sense of this answer, if not in its words, the Senate and House of Representatives coincided. No arm of national power would be outstretched in behalf of the Saints. As, early in the Missouri trouble, Governor Dunklin--to whom the people appealed, had sent them back to their plunderers for redress and protection; so now the President and Congress of the grandest republic under the sun, told them to apply to Missouri to rectify the wrong. It was as if one who had been robbed and beaten on the public highway, should apply to a magistrate for help and should be sent back to ask the highwayman to restore his purse and pour balm on his wounds. In one of his interviews with Van Buren the latter coolly told the Prophet: "If I take up for you, I shall lose the votes of Missouri." This response shocked Joseph in more than a personal sense. He was astounded that the flagrant outrages committed against his people aroused no purpose of redress; but more than this, he felt the insult offered to every American citizen when the chief executive of the nation placed his political aspirations above his sense of right. The Prophet himself was a man whose whole life was unstained by any act of fear. He knew the right and dared all in its accomplishment. Before such a man as he, towering in all his personal majesty and in the grandeur of the cause he represented, how even the President of the United States must have cringed when he confessed to the basest motives which can animate a public man! Joseph could not, upon hearing these words, disguise the contempt which he felt for the occupant of that position to which every American citizen loves to pay honor. The disdain which flashed from his eyes must have made even Martin Van Buren feel small; for it is the universal testimony of enemies and friends alike, that Joseph Smith's righteous scorn was terrible as the lightning flash. It is a historic picture, this meeting of the two presidents. The subject of their interview was justice for an unpopular people, few in number and poor in earthly influence. The manner in which the negotiation was carried on, clearly shows the different natures of the two men. Van Buren, a truckler to political influence and power, was on this occasion autocratic and insolent. Your sycophant is always, when opportunity offers, a tyrant. Van Buren was no exception to this. The opportunity to display the insolence of office without jeopardizing his own interests was eagerly embraced. He doubtless had received his cue from the traitorous officials who had besmirched the escutcheon of the state of Missouri with their foul crimes against the Constitution, the laws and the principles of justice, or from those who represented them, and deported himself accordingly. On the other hand, his visitor was but a private citizen in a political sense, and was the religious leader of a mere handful of refugees, exiled from home and all the comforts of this life, and now apparently as helpless in politics as they were weak in numbers and distressed in finances. And yet Joseph stood as an equal, overcoming vain arrogance by natural dignity. Before they finally parted the advantage was all with the humbler man; he crushed down the insolence of Van Buren by his personal kingliness and his declaration of the principles of truth and justice. Becoming satisfied that there was little use for him to further press the claims of the Saints, Joseph departed from the nation's capital and returned to Nauvoo, reaching there on the 4th day of March, 1840. While in the east he had preached the gospel at every opportunity, in Washington, Philadelphia and other places, and had met with much success. And this was a partial compensation for the utter failure of his appeal. After he returned home he wrote: I arrived safely at Nauvoo, after a wearisome journey, through alternate snow and mud, having witnessed many vexatious movements in government officers, whose sole object should be the peace and prosperity of the whole people; but I discovered this, that popular clamor and personal aggrandisement are the ruling principles of those in authority; and my heart faints within me when I see by the visions of the Almighty, the end of this nation if she continues to disregard the cries and petitions of her virtuous citizens. In the Prophet's absence, Hyrum had acted as the president at Nauvoo. He had labored assiduously for the temporal as well as the spiritual advancement of the people, to sustain their bodily life and strength through the trying winter and their faith through all the assaults of the adversary. He had also published an account of the Missouri persecutions, in the _Times and Seasons_, a semi-monthly paper begun at Commerce in November, 1839, by Don Carlos Smith and Ebenezer Robinson. CHAPTER XLVI. THE MISSION OF THE APOSTLES--MIRACULOUS OPENING OF THEIR WAY TO THE OLD WORLD--ORDINATION OF WILLARD RICHARDS--SPECIAL LABORS OF EACH APOSTLE--THE FIRST IMMIGRANTS TO ZION--JOSEPH'S LETTERS OF INSTRUCTION AND COMFORT TO ELDERS AND SAINTS ABROAD. They "went forth weeping, bearing precious seed;" but they "have returned with rejoicing bearing their sheaves with them." This is what the Prophet says of the Apostles and the other missionaries who first went out from Nauvoo. The details of the sublime work, which then was resumed with such unparalleled vigor and which resulted in such a marvelous increase to the Church, will soon be published in another work of this series. There is only space in this volume for a recognition of the general movement and its success, as Joseph observed it and as it brought many precious souls to restore the numerical strength and the prosperity of the Saints. We have seen how the Apostles went out from the poverty of Nauvoo and Montrose. No man who reads the history of that mission, undertaken at such a time, can doubt that they and their fellow-missionaries were inspired; for no mere zealot, without the absolute consciousness of divine direction and divine protection, would have joined the movement. We shall now see how these men triumphed over that which to human understanding was impossible. Briefly told: Departing from Nauvoo ill and penniless, they made their way across the country, scattering the seeds of truth on every hand. And before they had reached the sea coast some of the harvest was ready to gather. Their way was miraculously opened to them in this land, that they might have means to pursue their voyage to another. Elders Taylor and Woodruff reached England on the 11th of January, 1840, in company with Elder Theodore Turley. Elders Young, Kimball, Parley P. and Orson Pratt, and George A. Smith, accompanied by Elder Reuben Hedlock, landed at Liverpool on the 6th day of April, 1840, just ten years from the day of the Church's organization. The brethren found there Elder Willard Richards and ordained him to the Apostleship in obedience to the revelation. They scattered among the honest-in-heart, and each one of them achieved a quick and lasting victory for the faith. In the name of Jesus Christ they went forth healing the sick, restoring the lame and opening the eyes of the blind. In all their labors they gave evidence of such personal humility, bearing such a strong testimony to the truth of the gospel that the honest-in-heart flocked by hundreds to the standard which they reared. Every one among those brethren performed some special labor or occupied some special field. Elder Woodruff made the proclamation of the truth in Staffordshire and afterwards in Herefordshire, which yielded a wonderful harvest of fruit. Elder Taylor organized a large branch of the Church in Liverpool and established the gospel in Ireland and the Isle of Man. Elder Heber C. Kimball who had been so successful on his previous mission in proclaiming the gospel in Lancashire, opened the work in London; in this labor he was accompanied by Elders Wilford Woodruff and George A. Smith. In this conference the faithful and talented young Elder, Lorenzo Snow, now an Apostle, soon became president. Elder George A. Smith followed Elder Woodruff into Staffordshire, in which field he continued to labor after Elder Woodruff went to Herefordshire. Elder Smith set apart and directed Elder William Barratt for a mission to South Australia; and about the same time William Donaldson, an English convert, was ordained and blessed to perform a mission in the East Indies. Elder Willard Richards labored principally in Lancashire, though he spent some time with Elder Woodruff in Herefordshire. Elder Orson Pratt carried the work to Scotland. Elder Parley P. Pratt, under the direction of President Brigham Young and the other brethren of the Twelve, began the publication of the _Millennial Star_. President Brigham Young directed the printing of the Book of Mormon, hymn book and other works, and traveled and preached as opportunity offered, being looked up to and sustained by his brother Apostles as their President. As early as the 6th of June, 1840, a company of Saints sailed from England to make their way to Nauvoo. This party consisted of forty-one people, the first to emigrate from a foreign land to join the cause of Jesus Christ in this last dispensation. Three months later the ship _North America_ sailed with two hundred Saints. From this time on the work of immigration has been too vast to be followed in the brief space now at command. The greatness of the work which the brethren were to perform in England was revealed to Joseph by the Spirit, and he was impressed to extend the missionary movement still further. On the 6th day of April, 1840, Elder Orson Hyde, one of the Twelve Apostles, was directed to take a mission to Jerusalem. He left his home in Commerce on the 15th of the month, and in due time he reached his field and offered a prayer to heaven from the Mount of Olives as an introduction to his work. The preaching of the gospel in the Old World was a marvelous work and a wonder. From the time of the first mission, Elders Joseph Fielding, Willard Richards and William Clayton, with many other faithful brethren, had kept open the source of the stream by their noble efforts; but when the Apostles landed there again in obedience to divine revelation, and put forth their hands, the little stream became an on-rushing river bearing triumph for the Church upon its bosom. From their labor the work spread into every land and has gathered up its tens of thousands of heroic and self-sacrificing souls. Such a foundation was laid that when the majority of the Apostles were called home, the work continued, and it has continued up to the present time. Joseph's appreciation of their labor is evinced in a letter which he addressed to them in October, 1840. He says: BELOVED BRETHREN: May grace, mercy and peace rest upon you from God the Father and the Lord Jesus Christ. * * * * Be assured, beloved brethren, that I am no disinterested observer of the things which are transpiring on the face of the whole earth; and amidst the general movements which are in progress, none is of more importance than the glorious work in which you are now engaged; consequently I feel some anxiety on your account, that you may, by your virtue, faith, diligence and charity, commend yourselves to one another, to the Church of Christ, and to your Father who is in heaven; by whose grace you have been called to so holy a calling; and be enabled to perform the great and responsible duties which rest upon you. And I can assure you, from the information I have received, I feel satisfied that you have not been remiss in your duty; but that your diligence and faithfulness have been such as must secure you the smiles of that God whose servants you are, and also the goodwill of the Saints throughout the world. The spread of the gospel throughout England is certainly pleasing. * * * * * It is likewise very satisfactory to my mind, that there has been such a good understanding between you, and that the Saints have so cheerfully hearkened to counsel, and vied with each other in the labor of love, and in the promotion of truth and righteousness. This is as it should be in the Church of Jesus Christ: unity is strength. "How pleasing it is for brethren to dwell together in unity." Let the Saints of the Most High ever cultivate this principle, and the most glorious blessings must result, not only to them individually, but to the whole Church--the order of the kingdom will be maintained, its officers respected, and its requirements readily and cheerfully obeyed. Love is one of the chief characteristics of Deity, and ought to be manifested by those who aspire to be the sons of God. A man filled with the love of God is not content with blessing his family alone, but ranges through the whole world, anxious to bless the whole human race. This has been your feeling, and caused you to forego the pleasures of home, that you might be a blessing to others, who are candidates for immortality, but strangers to truth; and for so doing, I pray that heaven's choicest blessings may rest upon you. * * * * * Let the Saints remember that great things depend on their individual exertion, and that they are called to be co-workers with the Holy Spirit in accomplishing the great work of the last days; and in consideration of the extent, the blessings and glories of the same, let every selfish feeling be not only buried, but annihilated; and let love to God and man predominate, and reign triumphant in every mind, that their hearts may become like unto Enoch's of old, and comprehend all things, present, past and future, and come behind in no gift, waiting for the coming of the Lord Jesus Christ. The work in which we are unitedly engaged is one of no ordinary kind. The enemies we have to contend against are subtle and well skilled in manoeuvring; it behooves us to be on the alert to concentrate our energies, and that the best feelings should exist in our midst; and then, by the help of the Almighty, we shall go on from victory to victory, and from conquest to conquest; our evil passions will be subdued, our prejudices depart; we shall find no room in our bosoms for hatred, vice will hide its deformed head, and we shall stand approved in the sight of heaven, and be acknowledged the sons of God. Let us realize that we are not to live to ourselves, but to God; by so doing the greatest blessings will rest upon us, both in time and in eternity. And to the Saints scattered abroad the Prophet wrote: BELOVED BRETHREN: We address a few lines to the Church of Jesus Christ, who have obeyed from the heart that form of doctrine which has been delivered to them by the servants of the Lord, and who are desirous to go forward in the ways of truth and righteousness, and by obedience to the heavenly command, escape the things which are coming on the earth, and secure to themselves an inheritance among the sanctified in the world to come. * * * * * The work of the Lord in these last days is one of vast magnitude and almost beyond the comprehension of mortals. Its glories are past description, and its grandeur unsurpassable. It is the theme which has animated the bosom of prophets and righteous men from the creation of this world down through every succeeding generation to the present time; and it is truly the dispensation of the fullness of times, when all things which are in Christ Jesus, whether in heaven or on the earth, shall be gathered together in Him, and when all things shall be restored, as spoken of by all the holy prophets since the world began; for in it will take place the fulfillment of the promises made to the fathers, while the displays of the Most High will be great, glorious and sublime. The purposes of our God are great. His love unfathomable, His wisdom infinite, and His power unlimited; therefore the Saints have cause to rejoice and be glad, knowing that this God is our God forever and ever, and He will be our Guide until death. Having confidence in the power, wisdom and love of God, the Saints have been enabled to go forward through the most adverse circumstances, and frequently when, to all human appearance, nothing but death presented itself, and destruction inevitable, has the power of God been manifest, His glory revealed and deliverance effected; and the Saints, like the children of Israel, who came out of the land of Egypt and through the Red Sea, have sung an anthem of praise to His holy name. This has not only been the case in former days, but in our days, and within a few months have we seen this fully verified. Having, through the kindness of our God been delivered from destruction, and secured a location upon which we have again commenced operations for the good of His people, we feel disposed to go forward and suit our energies for the up-building of the kingdom and establishing the Priesthood in their fullness and glory. The work which has to be accomplished in the last days is one of vast importance and will call into action the energy, skill, talent, and ability of the Saints, so that it may roll forth with that glory and majesty described by the prophets, and will consequently require the concentration of the Saints, to accomplish works of such magnitude and grandeur. The work of the gathering spoken of in the Scriptures will be necessary to bring about the glories of the last dispensation. It is probably unnecessary to press this subject on the Saints, as we believe the spirit of it is manifest, and its necessity obvious to every considerate mind; and everyone zealous for the promotion of truth and righteousness is equally so for the gathering of the Saints. Dear brethren, feeling desirous to carry out the purposes of God to which we have been called, and to be workers with Him in this last dispensation, we feel the necessity of having the hearty co-operation of the Saints throughout this land and upon the islands of the sea; and it will be necessary for them to hearken to counsel and turn their attention to the Church, the establishment of the Kingdom, and lay aside every selfish principle,--everything low and groveling. During the remaining years of his life the subject of missionary work was very near to the Prophet's heart. He desired that all men might have the privilege of hearing the truth. The gospel was proclaimed in many lands, including the distant isles of the sea, during his lifetime; and a plan was laid for the most comprehensive and unselfish system of proselyting since the day when Jesus Christ said to His Apostles: "Go ye into all the world, and preach the gospel to every creature." CHAPTER XLVII. NAUVOO THE BEAUTIFUL--EVENTS THERE DURING THE YEAR 1840--RENEWAL OF OUTRAGES BY THE MISSOURIANS--DEATH OF THE PROPHET'S FATHER AND EDWARD PARTRIDGE--RETURN OF WILLIAMS AND PHELPS--JOSEPH'S HOPE FOR HIS CITY-- DEMAND BY GOVERNOR BOGGS FOR THE PROPHET AND HIS BRETHREN. A general conference was held at Nauvoo on the 6th day of April, 1840, at which Joseph presided and gave much instruction. Frederick G. Williams came before the congregation and humbly asked forgiveness for his former wrong-doing; he expressed a determination to do the will of God, and the Church forgave him and received him into fellowship. Commerce was officially recognized as Nauvoo by the post office department on the 21st day of April, 1840. It was growing into the dignity of a town. In a year after the first settlement of the Saints there, two hundred and fifty houses had been built. The region was becoming more healthful; and the Saints were achieving prosperity. It is not the least of the miracles connected with this work that the people have so often and so quickly risen from the ashes of their homes. On the 27th day of May, 1840, the faithful Bishop Edward Partridge, the first Bishop in the Church, died at Nauvoo, aged forty-six years. Joseph bore this testimony concerning him: He lost his life in consequence of the Missouri persecutions; and is one of that number whose blood will be required at the hands of his persecutors. In June of this year, William W. Phelps made humble confession of his wrong-doing and begged the fellowship of the Prophet and the Saints. This event and the return of Frederick G. Williams were most gratifying to Joseph, because Elders Williams and Phelps before their fall had occupied a large place in his affections. Through the season of 1840, many stakes were organized in different parts of the country. On the 7th day of July, four brethren, James Allred, Noah Rogers, Alanson Brown and Benjamin Boyce, were kidnapped at Nauvoo by a large party of Missourians and carried over the river. Before they were able to escape, they were almost murdered. After much agony they got loose from their chains and returned home. This event showed that the mobocratic spirit was not dead. No excuse existed for the crime; the men kidnapped were not even accused of any offense by their captors. The barbarous deed was the precursor of a larger movement. A meeting was held immediately at Nauvoo to protest against the renewal of such outrages, and to appeal to the executive of the state of Illinois for redress for this injury and protection from further wrong. On Monday, the 14th day of September, 1840, Joseph Smith, Sen., Patriarch of the Church of Jesus Christ of Latter-day Saints, and the father of the Prophet, died at Nauvoo from the effect of exposure and privation during the Missouri persecutions. The Prophet says of him: He was the first person who received my testimony after I had seen the angel, and exhorted me to be faithful and diligent to the message I had received. He was baptized April 6th, 1830. In August, 1830, in company with my brother Don Carlos, he took a mission to St. Lawrence County, New York, touching on his route at several of the Canadian ports, where he distributed a few copies of the Book of Mormon, visited his father, brothers and sister, residing in St. Lawrence County, bore testimony to the truth, which resulted eventually in all the family coming into the Church, except his brother Jesse and sister Susan. He removed with his family to Kirtland in 1831; was ordained Patriarch and President of the High Priesthood, under the hands of Oliver Cowdery, Sidney Rigdon, Frederick G. Williams and myself, on the 18th of December, 1833; was a member of the first high council, organized on the 17th of February, 1834 (when he confirmed on me and my brother Samuel H., a father's blessing). In 1836 he traveled in company with his brother John 2,400 miles in Ohio, New York, Pennsylvania, Vermont and New Hampshire, visiting the branches of the Church in those states, and bestowing patriarchal blessings on several hundred persons, preaching the gospel to all who would hear, and baptizing many. They arrived at Kirtland on the 2nd of October, 1836. During the persecutions in Kirtland in 1837, he was made a prisoner, but fortunately obtained his liberty, and after a very tedious journey in the spring and summer of 1838, he arrived at Far West, Missouri. After I and my brother Hyrum were thrown into the Missouri jails by the mob, he fled from under the exterminating order of Governor Lilburn W. Boggs, and made his escape in mid-winter to Quincy, Illinois, from whence he removed to Commerce in the spring of 1839. The exposures he suffered brought on consumption, of which he died on this 14th day of September, 1840, aged sixty-nine years, two months, and two days. He was six feet, two inches high, was very straight, and remarkably well proportioned. His ordinary weight was about two hundred pounds, and he was very strong and active. In his young days he was famed as a wrestler, and, Jacob-like, he never wrestled with but one man whom he could not throw. He was one of the most benevolent of men, opening his house to all who were destitute. While at Quincy, Illinois, he fed hundreds of the poor Saints who were flying from the Missouri persecutions, although he had arrived there penniless himself. On the 3rd day of October, 1840, a conference was held at Nauvoo at which it was decided to build a house of the Lord in that city and that the Saints each give every tenth day of labor to the erection of the holy edifice. At the conference, an address from the Prophet and his counselors was presented to the Church, in which brief reference is made to the changes within the two years then just past. The communication says: We feel rejoiced to meet the Saints at another General Conference, and under circumstances as favorable as the present. Since our settlement in Illinois we have for the most part been treated with courtesy and respect, and a feeling of kindness and of sympathy has generally been manifested by all classes of the community, who, with us deprecate the conduct of those men whose dark and blackening deeds are stamped with everlasting infamy and disgrace. The contrast between our past and present situation is great. Two years ago mobs were threatening, plundering, driving and murdering the Saints. Our burning houses enlightened the canopy of heaven. Our women and children, houseless and destitute, had to wander from place to place to seek a shelter from the rage of persecuting foes. Now we enjoy peace, and can worship the God of heaven and earth without molestation, and expect to be able to go forward and accomplish the great and glorious work to which we have been called. Under these circumstances we feel to congratulate the Saints of the Most High, on the happy and pleasing change in our circumstances, condition and prospects, and which those who shared in the perils and distresses, undoubtedly appreciate; while prayers and thanksgivings daily ascend to that God who looked upon our distresses and delivered us from danger and death, and whose hand is over us for good. The Prophet saw a grand city of Nauvoo to rise in the near future; and his vision and hope were fulfilled. Ascending the upper Mississippi in the autumn, when its waters were low, I was compelled to travel by land past the region of the Rapids. * * * My eye wearied to see everywhere sordid, vagabond and idle settlers, and a country marred, without being improved, by their careless hands. I was descending the last hillside upon my journey when a landscape in delightful contrast broke upon my view. Half encircled by a bend of the river, a beautiful city lay glittering in the fresh morning sun; its bright, new dwellings, set in cool green gardens, ranging up around a stately dome-shaped hill, which was covered by a noble marble edifice, whose high tapering spire was radiant with white and gold. The city appeared to cover several miles; and beyond it, in the back-ground, there rolled off a fair country, chequered by the careful lines of fruitful husbandry. The unmistakable marks of industry, enterprise and educated wealth everywhere, made the scene one of singular and most striking beauty. This is what Colonel, afterwards Major-General, Thomas L. Kane thought of Nauvoo when his eyes rested upon it from a distance in 1846, only seven years after the purchase by the Saints of the marshy ground upon which the city stood. It partially shows how well the Prophet and his fellow-laborers had been able to fulfill his high hopes of the city's destiny. For the Prophet did have a definite and exalted plan for Nauvoo. It was his purpose, under the direction of the Almighty, to make this a fit abiding place for the Saints of the Most High; not only a place where they might receive spiritual guidance, but a place where the arts and sciences might be taught and where all the benefits of civilization might be enjoyed. The Prophet understood the gospel which he proclaimed--that it comprehended the material betterment of all mankind; and he aspired to establish in Nauvoo such social conditions as would show the efficacy of gospel teachings in the daily life of the community. He wanted to demonstrate in Nauvoo to the gaze of all the world how nearly perfect community life might become in a free republic, when all men were animated by the same motives of pure religion and unselfish association; how much they might be prospered and how easily they might be governed. On the 16th day of December, 1840, the charter of the city of Nauvoo, with charters of the Nauvoo Legion and the University of the City of Nauvoo, were signed by Governor Thomas Carlin, having previously passed both houses of the Legislative Assembly of the state of Illinois. Under the terms of these charters it would be possible for the Prophet to demonstrate his social problem; but he was not permitted to do it without molestation. It had been held out to the world by shrewd observers that all the charges made in the state of Missouri against the Prophet and his companions were false and would not bear fair judicial scrutiny; because, after the escape of the brethren, they lived openly at Nauvoo and no effort was made to secure them by the officers of the adjoining state. It seemed very clear that the men who had murdered and plundered the Saints did not want to have their acts reviewed, even though the Prophet's liberty was the price of their inaction. But they were taunted by some of their prominent fellow-citizens with this fact, and they decided to answer this disagreeable clamor by renewing the persecutions against the Prophet. The old mob element was determined to have vengeance for this logical exposure of its unjust deeds. On the 15th day of September, 1840, after a silence of a year and a half, Governor Boggs of Missouri made a demand upon Governor Carlin of Illinois for Joseph Smith, Jr., Sidney Rigdon, Lyman Wight, Parley P. Pratt, Caleb Baldwin and Alanson Brown, as fugitives from justice. Governor Carlin complied with the requisition by issuing an order for the apprehension of these men. When the officer went to serve the papers, the brethren were away from home; and, learning of the movement, they determined to evade the process--not that they feared any righteous inquiry into their conduct, but, having once escaped from Missouri murderers, they declined to give themselves up again to be assassinated. A leading article from the Quincy, Illinois, _Whig_ of that period--written by the editor, who was only an acquaintance of the Prophet and not in affiliation with the Church--presents the situation so clearly that it should be preserved for all time to come: We repeat, Smith and Rigdon should not be given up. The law requiring the governor of our state to deliver up fugitives from justice is a salutary and a wise one, and should not in ordinary circumstances be disregarded; but as there are occasions when it is not only the privilege but the duty of the governor of the state to refuse to surrender the citizens of his state upon the requisition of the executive of another,--and this we consider is the case of Smith and Rigdon. The law is made to secure the punishment of the guilty, and not to sacrifice the innocent, and the governor whose paramount duty it is to protect the citizens of his state from lawless violence, whenever he knows that to comply with such requisition he could be delivering the citizens into the hands of a mob as a victim to appease the thirst of the infuriate multitude for blood, without trial and against justice: under such circumstances, we repeat, the governor is bound by the highest of all human laws, to refuse to comply with the requisition; and will Governor Carlin pretend to say that the present is not a case of this kind? The history of the Mormon difficulties in Missouri, is of too recent an origin not to be well known to the governor. A few years since, when they had settled in the Far West, and had gathered around them the comforts and conveniences of life, and were beginning to reap the just reward of their industry and enterprise, a mob attempted to drive them from their homes; as peaceable citizens, enjoying all the rights guaranteed to them by a republican Constitution, they had a right, and did call on the governor of Missouri for protection. Did he, in obedience to the oath which he had taken to support the constitution of the state, respond to the call as a governor should? No! and forever will a stain rest upon the name of Lilburn W. Boggs, and the state of Missouri. Mr. Boggs told the Mormons that they must take care of themselves--in fact denying them the protection of the constitution under whose broad folds they had taken shelter. Thus denied the protection of the state, they prepared to defend their homes, wives and children. Did Mr. Boggs, as the controversy proceeded, remain a neutral spectator, as his first intimation had given the Mormons to understand? Oh, no! when the mob was forced to fly for safety--like cowards as they were--then this wise and oath-bound executive, called on the militia of the state, to aid in expelling--or rather, to use one of the expressions of Mr. Boggs--in "exterminating" the Mormons. Which is as much as to say, if the Mormons cannot be driven from their homes, their possessions, and all else that they hold dear, peaceably, why then, kill, murder, burn, destroy, anything so the Mormons are "exterminated" from the state! Most just, humane, wise, and patriotic Governor Boggs! Many of them were barbarously butchered, and all shamefully unsettled and cruelly driven from their comfortable firesides at an inclement season of the year; those who escaped secret murder, were inhumanly and savagely treated, their females violated, and their property confiscated and plundered, by the barbarous vandals who were persecuting them even unto death! and to such men and to such people, would Governor Carlin deliver up two of our Mormon citizens for a sacrifice! We oppose this barter and trade in blood, upon higher grounds than the mere forms of law upon which the _Argus_ justifies the governor. If we believe that Smith and Rigdon had been guilty of criminal acts in Missouri, and could have a fair trial for such acts, under the laws of that state, we should be among the first to advocate the surrender of those gentlemen. It is not the laws of Missouri, of which we complain, it is of the officers who are appointed to execute and carry out those laws. Their conduct must be forever reprobated--it is a lasting disgrace to the state. The Mormons have resided in our state since they were driven out of Missouri--behaving as good citizens. Smith and Rigdon in particular, have resided ever since within the limits of our state, undoubtedly with the full knowledge of the authorities of Missouri, but no demand is made till the citizens of Missouri, pursuing them in their new homes in this state, with the same disregard of law that marked their previous conduct, a call is made upon the governor of that state to deliver them over to our authorities to be tried for violating our laws, then the very vigilant governor of Missouri calls for the apprehension of Smith and Rigdon! It may be that Governors Carlin and Boggs had a private understanding--that a cartel, an exchange of prisoners, may be agreed on between them. If it is so, the governor is trifling with the lives of our citizens--with the lives of those whom he is sworn to protect. Reason, justice and humanity, cry out against the proceeding. We repeat, that compliance on the part of Governor Carlin, would be to deliver them not to be tried for crime, but to be punished without crime; and that under those circumstances, they had a right to claim protection as citizens of this state. This was the beginning of a trouble which lasted during the few remaining years of the Prophet's life. While he was upon one hand building up Nauvoo into a beautiful city and spreading abroad the glory of the gospel; upon the other hand, he was himself harassed and driven day and night by the relentless efforts of vindictive enemies incited by bigotry which failed to comprehend the grandeur of his work and the purity of his soul. From this time on, though his labor was constantly expanding, he himself was being hedged in. And as the events of the remaining four years crowd each other with lightning rapidity, this is the proper time to pause and look at length upon his matured person and character, just as he is about to rise to the zenith of his career and just at the hour when all the forces of the adversary are being united in a movement to drag him down and destroy the cause entrusted to his care. CHAPTER XLVIII. JOSEPH SMITH AT NAUVOO--HIS PHYSICAL AND MENTAL PERSONALITY--VIEWS OF HIS OPPONENT COMMENTATORS--TESTIMONY OF THE SPIRIT TO HIS INSPIRATION. When the Prophet first went to Commerce he was thirty-three years old; and he was martyred in his thirty-ninth year. Despite the outrages perpetrated upon him and the privations which he had endured, he was during this period still a man of great physical beauty and stateliness. He was just six feet in height, standing in his stockings, and was grandly proportioned. In his mature years he weighed about two hundred pounds. His eyes were blue and tender; his hair was brown, plentiful and wavy; he wore no beard, and his complexion was one of transparency so rare as to be remarkable; the exquisite clearness of his skin was never clouded, his face being naturally almost without hair. His carriage was erect and graceful; he moved always with an air of dignity and power which strangers often called kingly. He was full of physical energy and daring. Without any appearance of effort he could perform astonishing feats of strength and agility, and without any apparent thought of fear he met and smiled upon every physical danger. From his boyhood up he was fond of athletics, and in his mature years and at the very zenith of his fame he loved to unbend and wrestle or jump with a friend. The men who could contest with him were very few. When his situation would permit he was as happy as a school boy to join in manly sports. He showed a sense of gentle humor in his games. On one occasion two sectarian ministers had addressed themselves to him with the boasted purpose of conquering him in argument. His theological strength dumbfounded them; he drove them from one position to another until they were glad to cry for quarter. Then, as they were about to depart with a crestfallen air, he said to them in a tone of kindness: Come, gentlemen, since you withdraw from the contest of logic, let us jump at a mark. I think I can beat you at this. The preachers hastened away, filled with indignation, and spread all manner of ridiculous reports concerning Joseph Smith because he could condescend at times to run, or jump or wrestle like a boy. Probably their defeat in argument had more than the professed shock to their religious sensitiveness to do with their indignation. He was always gentle and good-natured in his sports. Several men are yet living who jumped or tried a fall with the Prophet. They say Joseph did not lose dignity in these sports. His rare physical beauty and grace and his athletic excellence set him far above his fellows and made his condescension seem kingly. Nearly every one of his commentators, whether friend or foe, speaks of him as a handsome man, of distinguished appearance and possessing a marvelous power of fascination. By his opponents, the inspiration which was over him and upon him--enveloping and permeating him and radiating from his whole being--was attributed to magnetism. In every association with his fellow-beings he was considerate and just. He was always willing to carry his part of the burden and to share in any suffering or deprivation inflicted upon his friends. He was gentle to children and universally won their love. Elder Lyman O. Littlefield, now of Logan, Utah, was a boy thirteen years old with the camp of Zion which went up into Missouri. He narrates an incident of that journey which is characteristic of the Prophet's entire life, for his deeds and words of thoughtfulness were a constantly flowing stream. As we recollect Elder Littlefield's statement, it was this: The journey was extremely toilsome for all, and the physical suffering, coupled with the knowledge of the persecutions endured by our brethren whom we were traveling to succor, caused me to lapse one day into a state of melancholy. As the camp was making ready to depart I sat tired and brooding by the roadside. The Prophet was the busiest man of the camp; and yet when he saw me, he turned from the great press of other duties to say a word of comfort to a child. Placing his hand upon my head, he said, "Is there no place for you, my boy? If not, we must make one." This circumstance made an impression upon my mind which long lapse of time and cares of riper years have not effaced. Joseph always sought to help the distressed. A cry of sorrow quickly touched his ear, and its appeal invariably aroused him to helpful action. When he had become educated and refined as gold in the furnace by his communion with the Holy Spirit, his words were heeded as if they were falling jewels. He never had to beg for listeners; nor had he to ask twice an audience with any one who had once met him. The great men of the nation, with whom he came in contact, felt the power of his mighty spirit. He was their peer as a philosopher and a statesman. He was more, because he not only knew the past, but he saw the future. The judgment of a man's friends is always the best judgment, especially when his character and career are such as to excite the jealousy and enmity of the world. But in the case of Joseph the Prophet, while none but his friends could understand the full strength and beauty of that God-like soul, there were not wanting plenty of non-believers who recognize in him a man of amazing power. When a man is dead, he is usually judged by his works, and few characters can bear the judgment of the world pronounced during their lives by their opponents. Joseph Smith was one of the few. In speaking of his opponents we refer not to the sectarian bigots or to the mobocrats and apostates; but we refer to men of standing and reputation, who were not so foolish as to speak falsely in describing his attributes. We refer to men who recognized in Joseph Smith a social factor and in his work a social movement, even while they denied his inspiration and its divinity. A writer for the New York _Herald_ had visited the Prophet, and in 1842 that paper said: Joseph Smith is undoubtedly one of the greatest characters of the age. He indicates as much talent, originality and moral courage as Mahomet, Odin or any of the great spirits that have hitherto produced the revolutions of past ages. In the present infidel, irreligious, ideal, geological, animal-magnetic age of the world, some such singular prophet as Joseph Smith is required to preserve the principle of faith, and to plant some new germs of civilization that may come to maturity in a thousand years. While modern philosophy, which believes in nothing but what you can touch, is overspreading the Atlantic States, Joseph Smith is creating a spiritual system, combined also with morals and industry, that may change the destiny of the race. * * * We certainly want some such prophet to start up, take a big hold of the public mind--and stop the torrent of materialism that is hurrying the world into infidelity, immorality, licentiousness and crime. The Pittsburgh _American_ declared that Joseph Smith could not be denied the attributes of greatness. A Cleveland paper responding said that he was without education or genius, and that "he used to live near these 'diggings.'" The Pittsburgh _Visitor_ then took up the argument, saying: _No man was ever a prophet near the edge of his own diggings_. * * * We know that principally from a country which boasts its superior intelligence; where ignorance is supposed to be banished, and every man and woman taught to read and write; he [Joseph Smith] has built up a name, a temple and a city, conquering all opposition, and this both vindictive and powerful, and so entirely unaided that he can exclaim like the proud and haughty Roman, "Alone I did it!" If he is advancing the cause of truth, he certainly has claim to our sympathies and respect, as well for its discovery as the bold and determined manner in which he has maintained it. If it is a gross imposture, as you assert, he must be both ingenious and cunning to gloss over its deformities and make them so attractive. We have nothing to do with his doctrines--we only consider him the most remarkable man among the "diggins." Probably the most comprehensive view taken of the Prophet by a man not intimate with him was that of Josiah Quincy, who, in company with Hon. Charles Francis Adams, the senior, visited Joseph Smith at Nauvoo on the 15th day of May, 1844, just forty-three days before the Prophet's martyrdom. Among many things descriptive of Joseph, Quincy says: It is by no means improbable that some future textbook, for the use of generations yet unborn, will contain a question something like this: What historical American of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? And it is by no means impossible that the answer to that interrogatory may be thus written: _Joseph Smith, the Mormon Prophet_. And the reply, absurd as it doubtless seems to most men now living, may be an obvious common-place to their descendants. History deals in surprises and paradoxes quite as startling as this. The man who established a religion in this age of free debate, who was and is today accepted by hundreds of thousands as a direct emissary from the Most High--such a rare human being is not to be disposed of by pelting his memory with unsavory epithets. Fanatic, impostor, charlatan, he may have been; but these hard names furnish no solution to the problem he presents to us. Fanatics and impostors are living and dying every day, and their memory is buried with them; but the wonderful influence which this founder of a religion exerted and still exerts throws him into relief before us, not as a rogue to be criminated, but as a phenomenon to be explained. The most vital questions Americans are asking each other today have to do with this man and what he has left us. A generation other than mine must deal with these questions. Burning questions they are, which must give a prominent place in the history of the country to that sturdy self-asserter whom I visited at Nauvoo. Joseph Smith, claiming to be an inspired teacher, faced adversity such as few men have been called to meet, enjoyed a brief season of prosperity such as few men have ever attained, and finally, forty-three days after I saw him, went cheerfully to a martyr's death. When he surrendered his person to Governor Ford, in order to prevent the shedding of blood, the Prophet had a presentiment of what was before him. "I am going like a lamb to the slaughter," he is reported to have said; "but I am as calm as a summer's morning. I have a conscience void of offense, and shall die innocent." I have no theory to advance respecting this extraordinary man. I shall simply give the facts of my intercourse with him. At some future time they may be found to have some bearing upon the theories of others who are more competent to make them. Ten closely written pages of my journal describe my impressions of Nauvoo, and of its Prophet, mayor, general and judge. * * * * Pre-eminent among the stragglers by the door stood a man of commanding appearance, clad in the costume of a journeyman carpenter when about his work. He was a hearty, athletic fellow, with blue eyes standing prominently out upon his light complexion, a long nose, and a retreating forehead. He wore striped pantaloons, a linen jacket which had not lately seen the wash tub, and a beard of some three days' growth. This was the founder of the religion which had been preached in every quarter of the earth. _A fine looking man_ is what the passer by would instinctively have murmured upon meeting this remarkable individual who had fashioned the mould which was to shape the feelings of so many thousands of his fellow-mortals. But Smith was more than this, and one could not resist the impression that capacity and resource were natural to his stalwart person. I have already mentioned the resemblance he bore to Elisha R. Potter, of Rhode Island, whom I met in Washington in 1826. The likeness was not such as would be recognized in a picture, but rather one that would be felt in a grave emergency. Of all men that I have met, these two seemed best endowed with that kingly faculty which directs as by intrinsic right, the feeble or confused souls who are looking for guidance. This it is just to say with emphasis; for the reader will find so much that is puerile and even shocking in my report of the prophet's conversation that he might never suspect the impression of rugged power that was given by the man. * * * * * * * "General Smith," said Dr. Goforth, when we had adjourned to the green in front of the tavern, "I think Mr. Quincy would like to hear you preach." "Then I shall be happy to do so," was the obliging reply; and mounting the broad step which led from the house, the Prophet promptly addressed a sermon to the little group about him. Our numbers were constantly increased from the passers in the street, and a most attentive audience of more than a hundred persons soon hung upon every word of the speaker. The text was Mark 16:15, and the comments, though rambling and disconnected, were delivered with the fluency and fervor of a camp-meeting orator. The discourse was interrupted several times by the Methodist minister before referred to, who thought it incumbent upon him to question the soundness of certain theological positions maintained by the speaker. One specimen of the sparring which ensued I thought worth setting down. The Prophet is asserting that baptism for the remission of sins is essential for salvation. _Minister:_ Stop! What do you say to the case of the penitent thief? _Prophet:_ What do you mean by that? _Minister:_ You know our Savior said to the thief, "This day shalt thou be with me in Paradise," which shows he could not have been baptized before his admission. _Prophet:_ How do you know he wasn't baptized before he became a thief? At this retort the sort of laugh that is provoked by an unexpected hit ran through the audience; but this demonstration of sympathy was rebuked by a severe look from Smith, who went on to say: But that is not the true answer. In the original Greek, as this gentleman [turning to me] will inform you, the word that has been translated paradise means simply a place of departed spirits. To that place the penitent thief was conveyed, and there, doubtless, he received the baptism necessary for his admission to the heavenly kingdom. The other objections of his antagonist were parried with a similar adroitness, and in about fifteen minutes the Prophet concluded a sermon which it was evident that his disciples had heard with the heartiest satisfaction. * * * * * * * * In the afternoon we drove to visit the farms upon the prairie which this enterprising people had enclosed and were cultivating with every appearance of success. On returning we stopped in a beautiful grove where there were seats and a platform for speaking. "When the weather permits," said Smith, "we hold our services in this place; but shall cease to do so when the temple is finished." "I suppose none but Mormon preachers are allowed in Nauvoo," said the Methodist minister, who had accompanied our expedition. "On the contrary," replied the prophet, "I shall be very happy to have you address my people next Sunday, and I will insure you a most attentive congregation." "What! do you mean that I may say anything I please, and that you will make no reply?" "You may certainly say anything you please; but I must reserve the right of adding a word or two, if I judge best. I promise to speak of you in the most respectful manner." As we rode back, there was much dispute between the minister and Smith. "Come," said the latter, suddenly slapping his antagonist on the knee, to emphasize the production of a triumphant text, "if you can't argue better than that, you shall say all you want to say to my people, and I will promise to hold my tongue, for there's not a Mormon among them that will need my assistance to answer you." Some backthrust was evidently required to pay for this; and the minister, soon after, having occasion to allude to some erroneous doctrine which I forgot, suddenly exclaimed, "Why, I told my congregation the other Sunday that they might as well believe Joe Smith as such theology as that." "Did you say Joe Smith in a sermon?" inquired the person to whom the title had been applied. "Of course I did. Why not?" The Prophet's reply was given with a quiet superiority that was overwhelming: "Considering only the day and the place, it would have been more respectful to have said Lieutenant-General Joseph Smith." Clearly the worthy minister was no match for the head of the Mormon Church. I have quoted enough [from letters of converts] to show what really good material Smith managed to draw into his net. Were such fish to be caught with Spaulding's tedious romance and a puerile fable of undecipherable gold plates and gigantic spectacles? Not these cheap and wretched properties, but some mastering force of the man who handled them, inspired the devoted missionaries who worked such wonders. The remaining letters [picked up from Joseph's waste basket by Quincy] both written a year previous to my visit, came from a certain Chicago attorney, who seems to have been the personal friend as well as the legal adviser of the Prophet. With the legal advice come warnings of plots which enemies are preparing, and of the probability that a seizure of his person by secret ambush is contemplated. "They hate you;" writes this friendly lawyer, "because they have done evil unto you. * * * My advice to you is, not to sleep in your own house, but to have some place to sleep strongly guarded by your own friends, so that you can resist any sudden attempt that might be made to kidnap you in the night. When the Missourians come on this side and burn houses, depend upon it they will not hesitate to make the attempt to carry you away by force. Let me again caution you to be every moment upon your guard." The man to whom this letter was addressed had long been familiar with perils. For fourteen years he was surrounded by vindictive enemies, who lost no opportunity to harass him. He was in danger even when we saw him at the summit of his prosperity, and he was soon to seal his testimony--or, if you will, to expiate his imposture--by death at the hands of dastardly assassins. If these letters go little way toward interpreting the man, they suggest that any hasty interpretation of him is inadequate. * * * * * * * * * I asked him to test his [prophetic] powers by naming the successful candidate in the approaching presidential election. "Well, I will prophesy that John Tyler will not be the next President, for some things are possible and some things are probable; but Tyler's election is neither the one nor the other." We then went on to talk of politics. Smith recognized the curse and iniquity of slavery, though he opposed the methods of the Abolitionists. His plan was for the nation to pay for the slaves from the sale of the public lands. "Congress," he said, "should be compelled to take this course, by petitions from all parts of the country; but the petitioners must disclaim all alliance with those who would disturb the rights of property recognized by the constitution and foment insurrection." It may be worth while to remark that Smith's plan was publicly advocated eleven years later, by one who has mixed so much practical shrewdness with his lofty philosophy. In 1855, when men's minds had been moved to their depths on the question of slavery, Mr. Ralph Waldo Emerson declared that it should be met in accordance "with the interest of the South and with the settled conscience of the North. It is not really a great task, a great fight for this country to accomplish, to buy that property of the planter, as the British nation bought the West Indian slaves." He further says that the "United States will be brought to give every inch of their public lands for a purpose like this." We who can look back upon the terrible cost of the fratricidal war which put an end to slavery, now say that such a solution of the difficulty would have been worthy a Christian statesman. But if the retired scholar was in advance of his time when he advocated this disposition of the public property in 1855, what shall I say of the political and religious leader who had committed himself, in print, as well as in conversation, to the same course in 1844? If the atmosphere of men's opinions was stirred by such a proposition when war-clouds were discernible in the sky, was it not a statesmanlike word eleven years earlier, when the heavens looked tranquil and beneficent? General Smith proceeded to unfold still further his views upon politics. He denounced the Missouri Compromise as an unjustifiable concession for the benefit of slavery. It was Henry Clay's bid for the presidency. Dr. Goforth might have spared himself the trouble of coming to Nauvoo to electioneer for a duellist who would fire at John Randolph, but was not brave enough to protect the Saints in their rights as American citizens. Clay had told his people to go to the wilds of Oregon and set up a government of their own. Oh yes, the Saints might go into the wilderness and obtain justice of the Indians, which imbecile, time-serving politicians would not give them in a land of freedom and equality. The Prophet then talked of the details of government. He thought that the number of members admitted to the lower house of the National Legislature should be reduced. A crowd only darkened counsel and impeded business. A member to every half million of population would be ample. The powers of the President should be increased. He should have authority to put down rebellion in a state, without waiting for the request of any governor; for it might happen that the governor himself would be the leader of the rebels. It is needless to remark how later events showed the executive weakness that Smith pointed out,--a weakness which cost thousands of valuable lives and millions of treasure; but the man mingled Utopian fallacies with his shrewd suggestions. He talked as from a strong mind utterly unenlightened by the teachings of history. Finally, he told us what he would do, were he President of the United States, and went on to mention that he might one day so hold the balance between parties as to render his election to that office by no means unlikely. * * * * * Who can wonder that the chair of the National Executive had its place among the visions of this self-reliant man? He had already traversed the roughest part of the way to that coveted position. Born in the lowest ranks of poverty, without book-learning and with the homeliest of all human names, he had made himself at the age of thirty-nine a power upon earth. Of the multitudinous family of Smith, from Adam down (Adam of the "Wealth of Nations," I mean), none had so won human hearts and shaped human lives as this Joseph. His influence, whether for good or for evil, is potent to-day, and the end is not yet. I have endeavored to give the details of my visit to the Mormon Prophet with absolute accuracy. If the reader does not know just what to make of Joseph Smith, I cannot help him out of the difficulty. I myself stand helpless before the puzzle. A member of Congress wrote to his wife after meeting Joseph in Washington: Everything he says is said in a manner to leave an impression that he is sincere. There is no levity, no fanaticism, no want of dignity in his deportment. He is apparently from forty to forty-five years of age, rather above the middle stature, and what the ladies would call a very good-looking man. In his garb there are no peculiarities, his dress being that of a plain, unpretending citizen. He is by profession a farmer, but is evidently well read. * * * Throughout his whole address he displayed strongly a spirit of charity and forbearance. The Masonic Grand Master, in the state of Illinois, wrote of Joseph to the _Advocate_: Having recently had occasion to visit the city of Nauvoo I cannot permit the opportunity to pass without expressing the agreeable disappointment that awaited me there. I had supposed, from what I had previously heard, that I should witness an impoverished, ignorant and bigoted population, completely priest-ridden and tyrannized over by Joseph Smith, the great Prophet of these people. On the contrary, to my surprise, I saw a people apparently happy, prosperous and intelligent. Every man appeared to be employed in some business or occupation. I saw no idleness, no intemperance, no noise, no riot; all appeared to be contented, with no desire to trouble themselves with anything except their own affairs. With the religion of this people I have nothing to do; if they can be satisfied with the doctrines of their new revelation, they have a right to be so. The constitution of the country guarantees to them the right of worshiping God according to the dictates of their own conscience, and if they can be so easily satisfied, why should we, who differ with them, complain? * * * * * * * During my stay of three days I became well acquainted with their principal men, and more particularly with their Prophet. I found them hospitable, polite, well-informed and liberal. With Joseph Smith, the hospitality of whose house I kindly received, I was well pleased. Of course, on the subject of religion we widely differed, but he appeared to be quite as willing to permit me to enjoy my right of opinion as I think we all ought to be to let the Mormons enjoy theirs. But instead of the ignorant and tyrannical upstart, judge my surprise at finding him a sensible, intelligent companion and gentlemanly man. In frequent conversations with him he gave me every information that I desired, and appeared to be only pleased at being able to do so. He appears to be much respected by all the people about him, and has their entire confidence. He is a fine-looking man, about thirty-six years of age, and has an interesting family. An officer of the United States artillery who visited Nauvoo in September, 1842, said: The Smiths are not without talent, and are said to be as brave as lions. Joseph, the chief, is a noble-looking fellow, a Mahomet every inch of him. * * * The city of Nauvoo contains about ten thousand souls, and is rapidly increasing. It is well laid out, and the municipal affairs appear to be well conducted. The adjoining country is a beautiful prairie. Who will say that the "Mormon" Prophet is not among the great spirits of the age? In 1842 or 1843, a Methodist preacher by the name of Prior visited Nauvoo and on the Sabbath day attended religious services for the purpose of hearing a sermon by the Prophet. He published the following description of Joseph's appearance and words: I will not attempt to describe the various feelings of my bosom as I took my seat in a conspicuous place in the congregation, who were waiting in breathless silence for his appearance. While he tarried, I had plenty of time to revolve in my mind the character and common report of that truly singular personage. I fancied that I should behold a countenance sad and sorrowful, yet containing the fiery marks of rage and exasperation. I supposed that I should be enabled to discover in him some of those thoughtful and reserved features, those mystic and sarcastic glances, which I had fancied the ancient sages to possess. I expected to see that fearful, faltering look of conscious shame which, from what I had heard of him, he might be expected to evince. He appeared at last; but how was I disappointed when instead of the heads and horns of the beast and false prophet, I beheld only the appearance of a common man, of tolerably large proportions. I was sadly disappointed, and thought that, although his appearance could not be wrested to indicate anything against him, yet he would manifest all I had heard of him when he began to preach. I sat uneasily, and watched him closely. He commenced preaching, not from the Book of Mormon, however, but from the Bible; the first chapter of the first of Peter was his text. He commenced calmly, and continued dispassionately to pursue his subject, while I sat in breathless silence, waiting to hear that foul aspersion of the other sects, that diabolical disposition of revenge, and to hear rancorous denunciation of every individual but a Mormon; I waited in vain; I listened with surprise; I sat uneasy in my seat, and could hardly persuade myself but that he had been apprised of my presence, and so ordered his discourse on my account, that I might not be able to find fault with it; for instead of a jumbled jargon of half-connected sentences, and a volley of imprecations, and diabolical and malignant denunciations, heaped upon the heads of all who differed from him, and the dreadful twisting and wresting of the Scriptures to suit his own peculiar views, and attempt to weave a web of dark and mystic sophistry around the gospel truths, which I had anticipated, he glided along through a very interesting and elaborate discourse with all the care and happy facility of one who was well aware of his important station, and his duty to God and man. In 1843, an English traveler wrote a letter which appeared in most of the American newspapers concerning a visit to Nauvoo. He first recites many of the awful tales which he had heard concerning the Prophet and the Saints, and describes the fears of his own life which were entertained by his friends should he put himself in the Prophet's power, evidently taking much credit to himself for his "chivalric" and "foolhardy" enterprise. But when he reaches Nauvoo, he finds all his fears and adventurous calculations dispelled; so he sits calmly down to make a dispassionate review of the city and its founder. A portion of his letter is as follows: The city is of great dimensions, laid out in beautiful order; the streets are wide, and cross each other at right angles, which will add greatly to its order and magnificence when finished. The city rises on a gentle incline from the rolling Mississippi, and as you stand near the temple, you may gaze on the picturesque scenery around; at your side is the temple, the wonder of the world; round about, and beneath, you may behold handsome stores, large mansions, and fine cottages, interspersed with varied scenery; at the foot of the town rolls the noble Mississippi, bearing upon its bosom the numerous seaships which are conveying the Mormons from all parts of the world to their home. I have seen them landed, and I have beheld them welcomed to their homes with the tear of joy and the gladdening smile, to share the embrace of all around. I have heard them exclaim, How happy to live here! how happy to die here! and then how happy to rise here in the resurrection! It is their happiness; then why disturb the Mormons so long as they are happy and peaceable, and are willing to live so with all men? I would say, "Let them live." The inhabitants seem to be a wonderfully enterprising people. The walls of the temple have been raised considerably this summer; it is calculated, when finished, to be the glory of Illinois. They are endeavoring to establish manufactories in the city. They have enclosed large farms on the prairie ground, on which they have raised corn, wheat, hemp, etc.; and all this they have accomplished within the short space of four years. I do not believe that there is another people in existence who could have made such improvements in the same length of time, under the same circumstances. And here allow me to remark, that there are some here who have lately emigrated to this place, who have built themselves large and convenient houses in the town; others on their farms on the prairie, who, if they had remained at home, might have continued to live in rented houses all their days, and never once have entertained the idea of building one for themselves at their own expense. Joseph Smith, the Mormon Prophet, is a singular character; he lives at the "Nauvoo Mansion House," which is, I understand, intended to become a home for the stranger and traveler; and I think, from my own personal observation, that it will be deserving of the name. The Prophet is a kind, cheerful, sociable companion. I believe that he has the good-will of the community at large, and that he is ever ready to stand by and defend them in any extremity; and as I saw the Prophet and his brother Hyrum conversing together one day, I thought I beheld two of the greatest men of the nineteenth century. I have witnessed the Mormons in their assemblies on a Sunday, and I know not where a similar scene could be effected or produced. With respect to the teachings of the Prophet, I must say that there are some things hard to be understood; but he invariably supports himself from our good old Bible. Peace and harmony reign in the city. The drunkard is scarcely ever seen, as in other cities, neither does the awful imprecation or profane oath strike upon your ear; but, while all is storm, and tempest, and confusion abroad respecting the Mormons, all is peace and harmony at home. In June, 1851, a work appeared entitled "The Mormons" published by a journalist connected with the _Morning Chronicle_, London, England. The author had made some close personal researches into the question, and the volume was the candid expression of his matured views. Being skeptical, and having little sympathy for a religious movement of this character, naturally his conclusions were colored by his prejudices. But he says: Joseph Smith was indeed a remarkable man: and, in summing up his character, it is extremely difficult to decide, whether he were indeed the vulgar impostor which it has been the fashion to consider him, or whether he were a sincere fanatic who believed what he taught. But whether an impostor, who, for the purposes of his ambition, concocted the fraud of the _Book of Mormon_, or a fanatic who believed and promulgated a fraud originally concocted by some other person, it must be admitted that he displayed no little zeal and courage; that his tact was great, that his talents for governing men were of no mean order, and that, however glaring his deficiencies in early life may have been, he manifested, as he grew older, an ability both as an orator and a writer, which showed that he possessed strong natural gifts, only requiring cultivation to have raised him to a high reputation among better educated men. There are many incidents in his life which favor the supposition that he was guilty of a deliberate fraud in pretending to have revelations from heaven, and in palming off upon the world his new Bible: but, at the same time, there is much in his later career which seems to prove that he really believed what he asserted--that he imagined himself to be in reality what he pretended--the chosen medium to convey a new gospel to the world--the inspired of heaven, the dreamer of divine dreams, and the companion of angels. If he were an impostor, deliberately and coolly inventing, and pertinaciously propagating a falsehood, there is this much to be said, that never was an impostor more cruelly punished than he was, from the first moment of his appearance as a prophet to the last. Joseph Smith, in consequence of his pretensions to be a seer and prophet of God, lived a life of continual misery and persecution. He endured every kind of hardship, contumely and suffering. He was derided, assaulted and imprisoned. His life was one long scene of peril and distress, scarcely brightened by the brief beam of comparative repose which he enjoyed in his own city of Nauvoo. In the contempt showered upon his head his whole family shared. Father and mother, and brothers, wife and friends, were alike involved in the ignominy of his pretensions, and the sufferings that resulted. He lived for fourteen years amid vindictive enemies, who never missed an opportunity to vilify, to harass, and to destroy him; and he died at last an untimely and miserable death, involving in his fate a brother to whom he was tenderly attached. _If anything can tend to encourage the supposition that Joseph Smith was a sincere enthusiast_ maddened with religious frenzies, as many have been before and will be after him--_and that he had strong and invincible faith in his own high pretensions and divine mission, it is the notability that unless supported by such feelings, he would have renounced the unprofitable and ungrateful task, and sought refuge from persecution and misery in private life and honorable industry_. But whether knave or lunatic, whether a liar or a true man, _it cannot be denied that he was one of the most extraordinary persons of his time, a man of rude genius, who accomplished a much greater work than he knew; and whose name, whatever he may have been whilst living, will take its place among the notabilities of the world_. A writer in Chamber's Encyclopaedia speaking of the Prophet says. From his early years he was regarded as a visionary and a fanatic; a fact which is of the utmost importance as affording a clue to his real character, and an explanation of that otherwise unaccountable tenacity of purpose and moral heroism displayed in the midst of fiercest persecution. A _mere_ impostor * * * would have broken down under such a tempest of opposition and hate as Smith's preaching excited. The foregoing opinions quoted from the Prophet's contemporaries and observers--his opponents, candid though they were--are as favorable as could be looked for in a skeptical, materialistic age. They prove all that can be asserted of the Prophet by his believers, except the essential feature of his inspiration. This could not be testified to by any except a believer. His reviewers, whom we have quoted, judge entirely from external evidence. They saw the phenomenon presented by his life and work, and recorded it; excluding entirely from their consideration of his character and deeds all thought of the superhuman. And yet such candid judgment of these men is worthy of preservation; it reinforces to the world the idea expressed of him by those who accepted the faith which he taught. If some of these opposing writers could have known him as intimately as his brethren knew him, the same sincerity which prompted their favorable testimony concerning his remarkable character must have compelled them to speak of those finer qualities which endeared him to the Saints. The Prophet was only a man; but he was a good man, an inspired man, a better man than he could have been without the inspiration of his master, Christ. In all his actions he was fearless as an angel of light. Not in all that has ever been written or said of him by friend or foe is there one word to impugn the magnificent physical bravery and moral courage of Joseph Smith. Withal he was as meek and gentle as a little child. Disciplined by the Spirit of God, which was his constant monitor, he put away from him alike the fear of men and the ambitions of the world. These were things which a remote or casual observer would not be likely to discover. It cannot be expected that any non-believer will testify to the prophetic power of Joseph Smith. To admit it is to believe. And yet this power, too, can be proved by external evidence. Of his predictions not one word has failed. His inspiration may also be proved by eternal evidence. It is now admitted by every student of his life and work that the Book of Mormon came from or through him. This work could not have been originated by any other man in the nineteenth century. But the best evidence of the divine inspiration which had descended upon him is not external. It is like faith in Christ. It is the whisper of the Spirit. During Joseph Smith's lifetime many thousands of people bore solemn testimony that they knew he was a Prophet of God. Since his death many more thousands have declared the same knowledge. Such proof may be insufficient for the world, but it is enough for the Saints. The world says that men who knew him were deceived by his personal magnetism. But what shall be said of men who believe and yet never saw him? Very few of the Latter-day Saints living today ever met the Prophet. Magnetism has a limited circle and a limited duration. Inspiration is infinite and eternal. The men who never saw Jesus Christ believe on Him because the Holy Spirit inspires belief; the men who never saw Joseph Smith believe in him because the Holy Spirit inspires belief. The Jews were witnesses to the miracles of our Savior. Their great historian Josephus says: Now there was about this time Jesus, a wise man, if it be lawful to call him a man: _for he was a doer of wonderful works_, a teacher of such men as received the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was Christ. And when Pilate at the suggestion of the principal men amongst us, condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And a tribe of Christians, so named from him, are not extinct at this day. But Josephus remained a Jew, and very few of his race accepted the Redeemer, despite their knowledge of His works; they had only the external testimony which is insufficient, they hardened their hearts against the internal testimony which is all-convincing. Josephus' testimony of Jesus Christ is no stronger considering the time in which he lived, than is the testimony of some of Joseph Smith's unbelieving commentators, considering the age in which they lived. If Christians were dependent today solely upon the history of Christ's work, their faith might be insecure; but they have that testimony of the Spirit which gives to the sincere seeker after truth a conviction so firm as to be unassailable by all the power of Satan. It is this same Spirit which convinces the Saints of latter days that as truly as Christ lived, God's Only Begotten Son, as truly as He performed a divine mission upon earth, as truly as He died upon Calvary a martyr to redeem a fallen world; just so truly was Joseph Smith ordained and inspired of God to reveal his truths and lead men back out of the darkness of ages, into communion with the heavens. The physical strength and the mental power of an unbelieving world may be arrayed against the followers of this Prophet of latter days; as these same powers were arrayed against the early Christians. But prisons and crosses and swords and bullets cannot undo a fact. They may operate upon the fears of men and they may induce recantation; but they cannot destroy absolute knowledge. As the years pass away the recognition of Joseph Smith's wonderful career grows more widespread. The day is near, even if it has not already come, when the world of thinking but unbelieving men must accept him as a marvel. They confess the mystery of his power and the unaccountable grandeur of his deeds, even while they dispute all claim to inspiration. They say he "was a doer of wonderful works." They confess their special amaze that an unlearned farmer lad, dwelling in the backwoods in the early part of this century, should have conceived of his own mind, a system of theology and a purpose of church organization, a plan of social redemption, so vast, so extraordinary; and that he should have held to his work with such heroic tenacity, through all the ills of life and unto the final scene of martyrdom. No words of a believer can of themselves convince an unbeliever. There is but one power of demonstration, and that is to seek by humble prayer for the voice of the Holy Spirit. So surely as man prays in faith and meekness, so surely will the answer come. This answer is the testimony of Jesus Christ; it is the testimony to His servant Joseph Smith. The world will not put this to the test. Only here and there an honest, humble soul, struggling to the light will bow before the eternal throne and make sincere petition for guidance. By this testimony will the age be judged. We declare unto all to whom these words shall come that Joseph Smith was a Prophet of God. Flesh and blood have not revealed it unto us, but our Father which is in heaven: and this holy revelation is the gift, exclusively, to no man and no class of men. It is free to all who will seek for it in obedience and sincere humility. CHAPTER XLIX. DR. J. C. BENNETT JOINS THE CHURCH--NAUVOO CITY CHARTERED--NAUVOO UNIVERSITY AND LEGION ORGANIZED--JOSEPH SMITH COMMISSIONED AS LIEUTENANT-GENERAL OF THE STATE MILITIA--TEMPLE SITE--DEDICATION OF THE TEMPLE--AN IMPORTANT CONFERENCE. With the establishment of Nauvoo as a city Dr. John C. Bennett came into prominent association with the Church. He was a quarter-master general of the state of Illinois, and a man of extensive acquirements and many ambitions. At the time of the Prophet's imprisonment in Missouri he had offered his services to secure Joseph's release, by force, if necessary, but the tender was not accepted. His expressed sympathy was no doubt sincere. He saw the sufferings of the people and was drawn toward them. He saw the grandeur of the Prophet's character and was attracted by it. When the people moved into Illinois, he made a closer examination of their faith, and accepted it. No doubt he was still sincere at this time; and if he had been willing to heed the Prophet's warning and to be humble and pure, he might have been a blessing to the Church for many years, and might have lived and died a happy man, with a full assurance of eternal salvation. On Sunday, the 24th day of January, 1841, Hyrum Smith received the office of patriarch to the Church, to succeed his deceased father; he was also by revelation sustained as a prophet and revelator to the Church. The vacancy in the quorum of the First Presidency, thus occasioned, was filled by the selection of William Law to be second counselor to Joseph. On the 30th day of January a special conference was held at Nauvoo at which Joseph was elected sole trustee-in-trust for the Church, to hold the office during his life, his successor to be of the First Presidency of the Church. This action was taken in pursuance of the provisions of an act of the Illinois Legislature concerning religious societies. The charter of the city of Nauvoo was devised by Joseph, as he says "on principles so broad that any honest man might dwell secure under its protective influence without distinction of sect or party." It was comprehensive, and in some respects unusual, but its provisions were purely republican and the end designed by its framer was insured. It was signed by Thomas Carlin, governor, and was certified by Stephen A. Douglas, secretary of state. On the 1st day of February, 1841, the charter for the city of Nauvoo took effect. On the same day an election was held for mayor and members of the city council. John C. Bennett was elected mayor; with William Marks, Samuel H. Smith, Daniel H. Wells and Newel K. Whitney for aldermen; and Joseph Smith, Hyrum Smith, Sidney Rigdon, Charles C. Rich, John T. Barnett, Wilson Law, Don Carlos Smith, John P. Greene and Vinson Knight for councilors. The twenty-fourth section of the charter of the city of Nauvoo was as follows: The city council may establish and organize an institution of learning within the limits of the city, for the teachings of the arts, sciences and learned professions, to be called the "University of the City of Nauvoo," which institution shall be under the control and management of a Board of Trustees, consisting of a Chancellor, Registrar and twenty-three Regents, which Board shall thereafter be a body corporate and politic, with perpetual successors by the name of the "Chancellor and Regents of the University of the City of Nauvoo," and shall have full power to pass, ordain, establish and execute all such laws and ordinances as they may consider necessary for the welfare and prosperity of said University, its officers and students; provided that the said laws and ordinances shall not be repugnant to the constitution of the United States, or of this state; and provided, also, that the Trustees shall at all times be appointed by the city council, and shall have all the powers and privileges for the advancement of the cause of education which appertain to the Trustees of any other college or university of this state. In pursuance of this provision, at the first meeting of the city council Joseph Smith presented an ordinance organizing the university and appointed a board of trustees. The purpose of this institution of learning was to give the Saints and all others who loved learning an opportunity to gain a knowledge of the arts and sciences; for Joseph was ever desirous to bring his brethren and friends into close acquaintance with all that was best in the experience of the world. One of the trustees of the university was Daniel H. Wells, who also had been elected an alderman of the city. He was not then a member of the Church, but he was a young man of such manifest fairness and integrity that the Prophet was glad of his assistance. The twenty-fifth section of the city charter was as follows: The city council may organize the inhabitants of said city, subject to military duty, into a body of independent military men, to be called the "Nauvoo Legion," the court martial of which shall be composed of the commissioned officers of said legion, and constitute the law-making department, with full powers and authority to make, ordain, establish and execute all such laws and ordinances as may be considered necessary for the benefit, government and regulation of said Legion; provided said court martial shall pass no law or act, repugnant to, or inconsistent with, the constitution of the United States, or of this state; and provided also that the officers of the Legion shall be commissioned by the governor of the state. The said Legion shall perform the same amount of military duty as is now or may be hereafter required of the regular militia of the state, and shall be at the disposal of the mayor in executing the laws and ordinances of the city corporation, and the laws of the state, and at the disposal of the governor for the public defense, and the execution of the laws of the state or of the United States, and shall be entitled to their proportion of the public arms; and provided also, that said Legion shall be exempt from all other military duty. In pursuance of the provisions of the charter the Nauvoo Legion was organized on the 4th day of February, 1841. Subsequently citizens of Hancock County enrolled themselves in the legion, and at the election Joseph Smith was chosen as Lieutenant-General and John C. Bennett Major-General, with Wilson Law and Don Carlos Smith as Brigadier-Generals of the two cohorts of the Legion. Speaking of the University and the Legion in a letter written at this time, the Prophet describes their purpose in these words: The "Nauvoo Legion" embraces all our military power, and will enable us to perform our military duty by ourselves, and thus afford us the power and privilege of avoiding one of the most fruitful sources of strife, oppression and collision with the world. It will enable us to show our attachment to the state and nation, as a people, whenever the public service requires our aid, thus proving ourselves obedient to the paramount laws of the land, and ready at all times to sustain and execute them. The "University of the City of Nauvoo" will enable us to teach our children wisdom, to instruct them in all knowledge and learning, in the arts, sciences and learned professions. We hope to make this institution one of the great lights of the world, and by and through it to diffuse that kind of knowledge which will be of practical utility, and for the public good, and also for private and individual happiness. The Regents of the University will take the general supervision of all matters appertaining to education, from common schools up to the highest branches of a most liberal collegiate course. They will establish a regular system of education, and hand over the pupil from teacher to professor, until the regular gradation is consummated and the education finished. At a session of the city council held on the 8th day of February, 1841, Joseph reported a bill for an ordinance to prohibit the sale of liquor at retail, which was subsequently passed and put into effect under the title "An ordinance in relation to temperance." The purpose of this measure was to prevent dram drinking, and the event proved that it was wisely and safely drawn, for Nauvoo, under the strict enforcement of this provision, was able to get rid of the low and the depraved. In the discussion of the bill the Prophet spoke at some length on the use of liquors, showing that they operated as a poison upon the system and demonstrating that even in medicine other and harmless things might take their place. The part taken by Joseph Smith indicates his willingness to join in any practical labor for the advancement of his fellow-men and for the welfare of his country. He consented to act as a member of the city council because he desired to assist in the promotion of a wholesome municipal government. His inspiration was not entirely among the clouds. It prompted him to those practical works without which no community can hope to achieve happiness and prosperity. He became a trustee of the University because no man of his time loved knowledge more than he, and he wished to assist the institution to present the wisdom of past and present times to the rising generation. He consented to act as Lieutenant-General of the Nauvoo Legion--not that he loved military powers or expected to go to war, but that he recognized the duty of every citizen to be prepared to give his arm to his country's service. His conduct in this respect is a reminder that, notwithstanding his divine appointment, he held himself amenable to every law and every regulation of his country. On the 1st day of March Councilor Joseph Smith presented bills for ordinances providing for the freedom of all religious sects and denominations, and the freedom of all peaceable public meetings within the city of Nauvoo. The ordinances were passed in accordance with the provisions of his bills. His purpose was not to secure freedom for the Saints within the municipality; for this was made certain by their numerical preponderance and by the fact that nearly all the officials were of their number. But it was always Joseph's plan to encourage further discussion and consideration of religious matters, and he desired that no insult or injury should be offered by any of the people of Nauvoo to any minister, or to any other person who might desire to present views not in accordance with the opinions of the majority. He himself and his associates had suffered so much at the hands of a bigoted majority in the past that he determined to prevent any such offense against justice and against heaven, by the citizens of Nauvoo. On the 10th day of March, Governor Thomas Carlin issued a commission to Joseph Smith as "Lieutenant-General, Nauvoo Legion, of the militia of the state of Illinois." The spiritual welfare of the people was never neglected by him, and during this busy period he was still able to impart religious instruction from time to time as the needs of the people made such instruction necessary. A revelation was received on the 19th day of January, 1841, concerning the building of the Nauvoo temple and the order and authority of the Priesthood; also making proclamation to all the world to give heed to the light and glory of Zion. In March of the same year the Saints were commanded by revelation to build a city in Iowa, across the river from Nauvoo, to be called Zarahemla. The building of the Nauvoo house was directed by revelation that it should be an abiding place for the weary traveler who might seek health and safety and the opportunity to contemplate the word of the Lord. The Prophet and his brethren went forward to fulfill this commandment. The site selected for a Temple at Nauvoo was most beautiful for situation. The city of Nauvoo was partly built on a level plain and on a noble hill which rose boldly to a height which gave from its summit a commanding view of the surrounding country. The site of the temple was at the summit and in the foreground of this hill. The Mississippi river swept in a half-circle around the lower level of the city, and a number of the north and south terminations of the streets in that part were on the river. The temple could be seen from up and down the river for many miles, and was the most conspicuous building in all that region. The view from its roof and tower was very grand--embracing an extensive view of the river and a wide stretch of forest and improved lands on both the Illinois and Iowa sides of the "Father of Waters." On the 6th day of April, 1841, the first day of the twelfth year of the existence of the Church of Jesus Christ in this last dispensation, a general conference was convened in the city of Nauvoo. At the same time conferences were being held in England under the direction of Brigham Young and the other Apostles, nine of that quorum being in that land and at Philadelphia under the direction of Hyrum Smith. At Nauvoo the first step was to lay the corner stone of the temple as directed by revelation from the Lord. On the morning of the 6th a vast procession was formed, which proceeded to the grounds selected for a site. A hollow square of people was formed around the spot, and the officers of the Nauvoo Legion, with the architect of the building, the speakers and others, were conducted to the stand at the principal corner stone--the south-east. After an address by Sidney Rigdon, followed by hymns and prayer, the architect, by direction of the Prophet, lowered the south-east corner stone to its place, and Joseph Smith pronounced the benediction, saying: The principal corner stone, in representation of the First Presidency, is now duly laid in honor of the great God; and may it there remain until the whole fabric is completed; and may the same be accomplished speedily; that the Saints may have a place to worship God, and the Son of Man have where to lay His head. After an adjournment for one hour, the people again assembled, and the south-west corner stone was laid by direction of Don Carlos Smith and his counselors, presiding over the High Priesthood. The north-west corner stone was laid under the direction of the high council; and the north-east corner stone was put in place under the direction of Bishop Newel K. Whitney and other officers of the Aaronic Priesthood. As each stone was placed in its position a prayer was offered, and blessings were invoked upon it by the Priesthood of the quorum officiating. This occasion was a time of much rejoicing for Joseph and the Saints. After all their sufferings from mobocracy they had at last reached a place where they could rest for a season and commence the erection of a house of the Lord. The Lord had a great endowment in store for His Saints. A suitable house was necessary in which to bestow this endowment--a place where the holy ordinances of the gospel could be administered. The foundation stones were now laid, and many and fervent were the prayers which were offered up that the Saints might be permitted to complete it. Joseph was eager to push the work ahead. The people were sick and poor, and it seemed like a very heavy undertaking for so few people as there were there to attempt the erection of such a house. But God had commanded, and they stepped forth cheerfully to obey. Joseph, in alluding to the proper manner of laying the foundation stones of temples, said: If the strict order of the Priesthood were carried out in the building of temples, the first stone would be laid at the south-east corner by the First Presidency of the Church. The south-west corner should be laid next. The third or north-west corner next; and the fourth or north-east corner last. The First Presidency should lay the south-east corner stone, and dictate who are the proper persons to lay the other corner stones. If a temple is built at a distance, and the First Presidency are not present, then the Quorum of the Twelve Apostles are the persons to dictate an order for that temple; and in the absence of the Twelve Apostles, then the Presidency of the Stake will lay the south-east corner stone, the Melchisedec Priesthood laying the corner stones on the east side of the temple, and the Lesser Priesthood those on the west side. At a later time President Young explained concerning the laying of the corner stones of the Salt Lake temple: The First Presidency, who are Apostles, started on the south-east corner; then the second Priesthood laid the second stone; we bring them into our ranks at the third stone, which the High Priests and Elders laid; we take them under our wing to the north-east corner stone which the Twelve and the Seventies laid; and there again joined the Apostleship. It circumscribes every other Priesthood, for it is the Priesthood of Melchisedec, which is after the order of the Son of God. The conference at Nauvoo continued five days, and the time was a happy one for the Saints. In an address to the people on the second day, the Prophet said: The Presidency of the Church of Jesus Christ of Latter-day Saints feel great pleasure in assembling with the Saints at another general conference, under circumstances so auspicious and cheering; and with grateful hearts to Almighty God for His providential regard, they cordially unite with the Saints, on this occasion in ascribing honor, glory and blessing to His holy name. It is with unfeigned pleasure that they have to make known the steady and rapid increase of the Church in this state, the United States and Europe. The anxiety to become acquainted with the principles of the gospel, on every hand, is intense, and the cry of "Come over and help us" is reaching the Elders on the wings of every wind; while thousands who have heard the Gospel have become obedient thereto, and are rejoicing in its gifts and blessings. Prejudice, with its attendant train of evils, is giving way before the force of truth, whose benign rays are penetrating the nations afar off. The reports from the Twelve Apostles in Europe are very satisfactory, and state that the work continues to progress with unparalleled rapidity, and that the harvest is truly great. In the eastern states the faithful laborers are successful, and many are flocking to the standard of truth. Nor is the south keeping back. Churches have been raised up in the southern and western states, and a very pressing invitation has been received from New Orleans for some of the Elders to visit that city, which has been complied with. In our own state and immediate neighborhood, many are avowing their attachment to the principles of our holy religion, and have become obedient to the faith. Peace and prosperity attend us, and we have favor in the sight of God and virtuous men. The time was when we were looked upon as deceivers, and that Mormonism would soon pass away, come to nought and be forgotten. But the time has gone by when it was looked upon as a transient matter, or a bubble on the wave, and it is now taking a deep hold in the hearts and affections of all those who are noble-minded enough to lay aside the prejudice of education and investigate the subject with candor and honesty. The truth, like the sturdy oak, has stood unhurt amid the contending elements which have beat upon it with tremendous force. The floods have rolled, wave after wave, in quick succession, and have not swallowed it up. "They have lifted up their voice, O Lord, the floods have lifted up their voice; but the Lord of Hosts is mightier than the mighty waves of the sea," nor have the flames of persecution, with all the influence of mobs, been able to destroy it; but, like Moses' bush, it has stood unconsumed, and now at this moment presents an important spectacle both to men and angels. Where can we turn our eyes to behold such another? We contemplate a people who have embraced a system of religion, unpopular, and the adherence to which has brought upon them repeated persecutions. A people who, for their love to God and attachment to His cause, have suffered hunger, nakedness, perils, and almost every privation. A people who, for the sake of their religion, have had to mourn the premature deaths of parents, husbands, wives and children. A people who have preferred death to slavery and hypocrisy, and have honorably maintained their characters and stood firm and immovable in times that have tried men's souls. Stand fast, ye Saints of God, hold on a little longer, and the storm of life will be past, and you will be rewarded by that God whose servants you are, and who will duly appreciate all your toils and afflictions for Christ's sake and the gospel's. Your names will be handed down to posterity as Saints of God and virtuous men. On the third day of the conference, the Prophet stated to the assembled Saints that the presidents of the different quorums would be presented before them for their acceptance or rejection. He declared the rule of acceptance or rejection to be by a majority in each quorum; and he exhorted them to deliberation, faith and prayer, that they might be strict and impartial in their examinations. Objection was made to Elder John E. Page, one of the Twelve Apostles, and his case was laid over to be tried before his quorum. Elder Page had been called to accompany Apostle Orson Hyde upon his mission to Jerusalem, but had felt the sacrifice demanded was too great for him, and had delayed until this time. On this same day Lyman Wight was chosen as an Apostle to fill the vacancy occasioned by the death of Elder David W. Patten. About the 1st of May, 1841, Joseph received a visit at Nauvoo from Hon. Stephen A. Douglas, of the Supreme Court of the state of Illinois. On this occasion Douglas was accompanied by his political opponent Cyrus Walker, Esq. "The Little Giant" had not yet entered upon the greatness of his career in politics; but the Prophet recognized in him a master spirit among men. Douglas himself was so deeply impressed by the grandeur of the Prophet's character that he sought him out with deference. On the 24th of May, the Prophet directed a call to all the Saints to gather to the counties of Lee in Iowa and Hancock in Illinois; and directed the discontinuance of all stakes of Zion outside of these two. Under date of June 1st, 1841, the Prophet records that Elder Sidney Rigdon had been ordained a prophet, seer and revelator. This ordination was probably attended to in the month of May. CHAPTER L. JOSEPH'S VISIT TO GOVERNOR CARLIN AT QUINCY--ARREST ON THE OLD REQUISITION FROM MISSOURI--A SHERIFF NURSED BY HIS PRISONER--JUDGE DOUGLAS DISCHARGES THE PROPHET ON WRIT OF "HABEAS CORPUS"--BROWNING'S ELOQUENT APPEAL--DEATH OF DON CARLOS SMITH--EVENTS AT NAUVOO CLOSING 1841. On the 1st day of June, 1841, the Prophet accompanied his brother Hyrum and William Law as far as Quincy, Illinois, on their mission to the east. While at Quincy he called upon Governor Carlin at the latter's residence and was treated with marked respect and kindness. In the lengthy conversation which Joseph had with Carlin, nothing was said concerning the requisition formerly issued by the state of Missouri and endorsed by Carlin for the arrest of the Prophet. This requisition had been returned, not served; all excitement concerning it had died away; and the absurd character of the demand made for Joseph's person was supposed to be understood by Carlin and all the other officials of the state. After enjoying the hospitality of the Governor, Joseph withdrew and had only proceeded a little distance on his homeward journey, when Carlin sent Thomas King, sheriff of Adams County, Thomas Jasper, constable of Quincy, and several others, as a posse, with an officer from Missouri to apprehend the Prophet and deliver him up to the emissaries of Boggs. This large party pursued Joseph and on the 5th day of June overtook and arrested him at Heberline's hotel, Bear Creek, about twenty-eight miles south of Nauvoo. With the formal act of arrest the offense charged against the Prophet was made known, that he was "a fugitive from justice;" but as the fact of his persecution in Missouri was well-known to the posse, and as the officer from Missouri did not conceal the vindictive hate with which he viewed his prisoner nor smother his threats, many of the party left in disgust and returned to their homes, declaring that they would have nothing to do with such outrageous proceedings. Their action had a salutary effect upon the officers who remained. Joseph was taken back to Quincy and there obtained a writ of _habeas corpus_ from Charles A. Warren, master in chancery. Judge Stephen A. Douglas arrived at Quincy that night and appointed a hearing on the writ for Tuesday, the 8th day of June, in Monmouth, Warren County, where the court for the fifth judicial circuit for Illinois would then commence the regular term. On the morning after the arrest, Sheriff King and the Missouri officer with their aides, went to Nauvoo with their prisoner in charge. In the meantime considerable excitement had prevailed in the city, as news of the Prophet's arrest had been conveyed there, and his brethren well knew that for him to return to Missouri was to return to assassination. A party of his friends including Hosea Stout, Tarleton Lewis, John S. Higbee and others, had come by the river to find him at Quincy but had missed him on the way, as he came to Nauvoo by land. Sheriff King was suffering greatly from ill health; and, after leaving Quincy, was seized with violent illness. At Nauvoo the Prophet took the sheriff to his own house and nursed him like a brother, and continued this assiduous care for his captor during the four days intervening until after the arrival at Monmouth. On Monday, the 7th day of June, the Prophet departed very early in the morning for the appointed place, which was seventy-five miles distant. He was accompanied by Charles C. Rich, Amasa Lyman, Shadrach Roundy, Reynolds Cahoon, Charles Hopkins, Alfred Randall, Elias Higbee, Morris Phelps, John P. Greene, Henry G. Sherwood, Joseph Younger, Darwin Chase, Ira Miles, Joel S. Miles, Lucien Woodworth, Vinson Knight, Robert B. Thompson, George Miller and others. They traveled all day and until very late, making their camp about midnight in the road. On Tuesday morning, June 8th, they reached Monmouth, where great excitement prevailed. A multitude of citizens had gathered, filled with curiosity to obtain a sight of the Prophet, whom they expected and hoped to see loaded down with chains. A mob incited by sectarian bigotry attempted to seize his person; but the sheriff, whose health had been partially restored through Joseph's careful nursing, declared that he would protect his prisoner at all hazards, and after much difficulty the mob was repulsed by the sheriff and the friends of order. An effort was made to have the hearing on the writ immediately, but the state's attorney objected and secured a postponement until the next morning. On that day the citizens were kept in a state of ferment. The sectarian enemies of the Prophet hoped they saw an opportunity to injure him, and they employed a great array of counsel to assist in overthrowing the writ and remanding the Prophet back to his old and blood-thirsty enemies. Others there were not so vindictive, who besought him to preach to the populace that night. They crowded around the prison and flocked to the window to get a peep at him, but the confinement was too close to permit of his addressing them even through the bars, further than to promise them that Elder Amasa Lyman should give them a sermon on the succeeding evening. At an early hour on Wednesday the court at Monmouth was filled with spectators anxious to witness the proceedings. The counsel in behalf of the Prophet were Charles A. Warren, Sidney H. Little, O. H. Browning, James H. Ralston, Cyrus Walker and Archibald Williams. On behalf of the prosecution there were not only the state's attorneys, but a large number of prominent lawyers employed by Joseph's opponents, and there were also some volunteer prosecutors who thought to get some fame or notoriety out of this case. Threats of the most awful character were uttered against the Prophet's advocates; and even the conservative element warned them that they might expect no further political favors from that county if they persisted in defending a man so repugnant to the sectarian religious element. They were not to be frightened by any such means, and they pursued their course vigorously. Two points were raised for the Prophet. One was that the writ was void, having once been returned to the executive by the sheriff of Hancock County; and the other was that the whole proceeding on the part of Missouri was illegal and that the indictment upon which the requisition was based had been obtained through fraud, bribery and corruption. A young lawyer from Missouri was among the volunteers to plead against Joseph. While uttering his tirade in court, he was stricken by such pains that he ceased to talk and rushed from the court house. Many of the people who had been amused by his antics, shouted after him, as they saw his pale face and the contortions of his stomach: "Now we know why they call the people of Missouri _Pukes_." O. H. Browning made the principal speech for the Prophet. This Mr. Browning afterward became a member of President Johnson's Cabinet as Secretary of the Interior. He was a man of great courage and possessed vigor and eloquence in speech. After covering the points of law involved, he recited many of the indignities which had been perpetrated upon the Prophet in Missouri and ridiculed the idea of his going back to be tried by his sworn murderers. Mr. Browning had been a witness to much of the distress of the Saints. He stated the circumstances of the exile from Missouri, and feelingly and emphatically pointed out the impossibility of Joseph's obtaining justice there. He said that the very men who would be called as witnesses for the defense in the Prophet's case, if it were to be tried in Missouri, were actually forbidden by executive decree under the penalty of death, to enter upon the soil of that blood-stained state. He recounted the cruelties which had been practiced upon the Saints until the streams of Missouri had run with sanguinary hues; and declared that he himself had seen women and children destitute and defenseless, crossing the Mississippi to seek refuge from ruthless mobs. After saying that to send Joseph Smith back to Missouri for trial was but adding insult to injury, he concluded: Great God! have I not seen it? Yes, mine eyes have beheld the blood-stained traces of innocent women and children, in the drear winter, who had traveled hundreds of miles barefoot through frost and snow, to seek a refuge from their savage pursuers. It was a scene of horror, sufficient to enlist sympathy from an adamantine heart. And shall this unfortunate man, whom their fury has seen proper to select for sacrifice, be driven into such a savage land, and none dare to enlist in the cause of justice? If there was no other voice under heaven ever to be heard in this cause, gladly would I stand alone, and proudly spend my latest breath, in defense of an oppressed American citizen. So affecting was Browning's address that many of the officers and spectators of the court wept for the woes of the Prophet and his persecuted people. The case was then adjourned until the next morning. In the meantime, Elder Amasa M. Lyman preached a sermon to which a large congregation listened attentively. His address was marked by such power and spirit that a total revulsion in sentiment took place; and when the court next day decreed the discharge of the prisoner, the populace could no longer be incited by jealous priests into a demonstration against Joseph. The opinion of Judge Douglas in releasing the Prophet was recorded as follows: That the writ being once returned to the Executive by the sheriff of Hancock County was dead, and stood in the same relationship as any other writ which might issue from the circuit court; and consequently, the defendant could not be held in custody on that writ. The other point, whether evidence in the case was admissible or not, he would not at that time decide, as it involved great and important considerations relative to the future conduct of the different states. There being no precedent, as far as they have access to authorities, to guide them; but he would endeavor to examine the subject, and avail himself of all the authorities which could be obtained on the subject before he would decide that point. But on the other, the defendant must be liberated. About 2 p.m. on Thursday, June 10th, the Prophet and his company started upon their return to Nauvoo where they arrived at 4 p.m. on the 11th, and were greeted by the joyous acclamations of the Saints. Some of the so-called religious publications made this trial a pretext for all manner of false and senseless utterances against Joseph and the people. Their purpose was very apparent. The ministers who preached for hire and divined for money feared to see their craft in danger; the growth of the Saints was too rapid; the influence of Joseph was too great. It did not matter to these enemies of the work that the Saints were law-abiding and industrious, and that the Prophet exercised no unrighteous authority, but labored in love and charity among his brethren and all people. They were determined to spread their lies abroad that a feeling of hatred might be incited against Joseph and the people of Nauvoo; and they were successful, for prejudice continued to enlarge its circle from that time. All these evil reports were colored by statements of the Missouri officials who, to screen themselves gave out the _ex parte_ testimony of mobocrats as being truthful statements of the Missouri persecutions. A few papers had the courage and truth to examine carefully before committing themselves; and were led to protest against the unhallowed warfare waged by the blood-thirsty mob against Joseph and his law-abiding and order-loving brethren in Nauvoo. Among articles of this character was one which appeared in the Juliet _Courier_, written to the editor of that journal by a spectator of the trial at Monmouth, from which the following is an excerpt: Before this reaches you, I have no doubt you will have heard of the trial of Joseph Smith, familiarly known as the Mormon Prophet. As some misrepresentations have already gone aboard in relation to Judge Douglas's decision, and the merits of the question decided by the judge, permit me to say, the only question decided, though many were debated, was the validity of the executive writ which had once been sent out, I think in Sept., 1840, and a return on it that Mr. Smith could not be found. _The same writ_ was issued in June, 1841. There can really be no great difficulty about this matter, under this state of facts. The judge acquitted himself handsomely, and silenced clamors that had been raised against the defendant. Since the trial I have been at Nauvoo, on the Mississippi, in Hancock County, Illinois, and have seen the manner in which things are conducted among the Mormons. In the first place, I cannot help noticing the plain hospitality of the Prophet Smith to all strangers visiting the town, aided as he is in making the stranger comfortable by his excellent wife, a woman of superior ability. The people of the town appear to be honest and industrious, engaged in their usual avocations of building up a town and making all things around them comfortable. On Sunday I attended one of their meetings, in front of the temple now building and one of the largest buildings in the state. There could not have been less than 2,500 people present, and as well appearing as any number that could be found in this or any state. Mr. Smith preached in the morning, and one could have readily learned, then, the magic by which he has built up this society, because, as we say in Illinois, "they believe in him," and in his honesty. It has been a matter of astonishment to me, after seeing the Prophet, as he is a called, Elder Rigdon and many other gentlemanly men anyone may see at Nauvoo who will visit there, why it is that so many professing Christianity, and so many professing to reverence the sacred principles of our constitution (which gives free religious toleration to all), have slandered and persecuted this sect of Christians. In the month of July, 1841, the Apostles began to return to Nauvoo from their missions to Europe, and their coming was a great comfort to the Prophet in his hour of affliction. At a special conference which was held at Nauvoo on the 16th of August, 1841, shortly after the return of the Twelve, Joseph stated to the people there assembled that the time had come when the Apostles must stand in their places next to the First Presidency. They had been faithful and had borne the burden and heat of the day, giving the gospel triumph in the nations of the earth, and it was right that they should now remain at home and perform duty in Zion. At the same conference the Twelve selected a number of Elders to go on missions, and Joseph stated to the congregation that it was desirable to build up the cities in Hancock County, Illinois, and Lee County, Iowa. In addition to the woes wrought by his enemies upon the Prophet he had cause to mourn in August. His infant child Don Carlos died, bringing great distress upon the household. Also his youngest brother, Don Carlos Smith departed this life on the seventh day of August, 1841. This was a great blow to the Prophet and the family. Don Carlos was but twenty-five years of age at the time of his death. He was a young man of considerable promise, and had been very active and zealous in the work from the commencement. He was one of the first to receive the testimony of Joseph respecting the gospel. The evening after the plates of the Book of Mormon were shown to the eight witnesses, a meeting was held at which all the witnesses bore testimony of the truth of the latter-day dispensation. Don Carlos was present at this meeting, and also bore the same testimony. He was ordained to the Priesthood when only fourteen years old, and at that age accompanied his father on a mission to his grandfather and relatives in St. Lawrence County, New York. While on this mission he was the means of convincing a Baptist minister of the truth of the work of God. After this he took several missions, and was very active in the ministry at home, being one of the twenty-four Elders who laid the corner stones of the Kirtland temple. Before he was quite twenty years old he was ordained President of the High Priests' Quorum, in which capacity he acted until the time of his death. He and his counselors laid the southwest corner stone of the temple at Nauvoo. He was a printer, having learned the business in the office of Oliver Cowdery at Kirtland, and when the _Elders' Journal_ was published there he took charge of the establishment. After the Saints removed to Nauvoo, he commenced making preparations for the publishing of the _Times and Seasons_. To get the paper issued at an early date he was under the necessity of cleaning out a cellar, through which a spring was constantly flowing, that being the only place where he could put up the press. He caught cold at this labor, and this, with administering to the sick, impaired his health, which he never fully recovered again. At the time of his death he was Brigadier-General of the first cohort of the Nauvoo Legion, and a member of the city council of Nauvoo. Like Joseph and his other brothers, he was a splendidly formed man physically, being six feet, four inches high, very straight and well made, and strong and active. He was much beloved by all who knew him; for he was wise beyond his years, and he appeared to have a great future before him. On the 12th day of this month Nauvoo was visited by a band of Sac and Fox Indians, under Chiefs Keokuk and Kiskukosh and Appenose. The party consisted of about one hundred chiefs and braves with their families, and they had come to Nauvoo to see the Prophet. At the landing they were met by Joseph and Hyrum and escorted to the meeting ground in the grove, where the Prophet proceeded to address them upon their origin and the promises of God concerning them. His remarks were interpreted to them and gave them great delight. Then he advised them to cease killing each other and warring with other tribes and besought them to keep peace with the whites. In reply to this Keokuk said he had a Book of Mormon which the Prophet had given him years before. Said he to Joseph: I believe you are a great and good man. I look rough, but I also am a son of the Great Spirit. I have heard your advice; we intend to quit fighting and follow the good advice you have given us. On the 27th day of August, 1841, Elder Robert Blashel Thompson died at his residence in Nauvoo in the thirtieth year of his age. He had been Joseph's scribe and trusted friend, and the Prophet mourned him sincerely. On the 13th day of September, 1841, Willard Richards was appointed to be his successor. On the 13th day of September, 1841, Edward Hunter visited Nauvoo and made the acquaintance of the Prophet. This noble man had journeyed from Chester County in Pennsylvania, in answer to the gospel call; and he brought his substance with him. Being a man of wealth, he proved a blessing to the people and city. Brigadier-General Swazey and the Colonel of the militia of Lee County, Iowa, invited Joseph and Hyrum, with John C. Bennett, to view a military parade at Montrose on the 14th of September, 1841. They accepted the invitation and were very courteously received by the general and the officers, and every mark of respect was extended to them by the militia. A foolish fellow named D. W. Kilbourn, a merchant, took umbrage at the presence of the Prophet and his party and attempted to raise a riot. During the noon hour, when the militia were resting from their exercises, he gathered a large crowd around his store and read to them the following quotation: Citizens of Iowa:--The laws of Iowa do not require you to muster under or be reviewed by Joseph Smith or General Bennett, and should they have the impudence to attempt it, it is hoped that every person having a proper respect for himself will at once leave the ranks. Neither the Prophet nor his brother was in military costume, being there entirely in the capacity of private citizens, and the ridiculous insult was so apparent that even Kilbourn's friends resented it. After the exercises were over the Prophet was escorted to the river landing by a large party which bade him farewell with every manifestation of respect and friendship. At the general conference which was held in the grove at Nauvoo on the 2nd, 3rd and 4th days of October, 1841, many matters of Church welfare were transacted. At the request of the Twelve, Joseph gave instruction on the subject of baptism for the dead. [1] His remarks were a revelation of comfort to the Saints who had sorrowed that their ancestry had been deprived of the privilege of hearing the gospel truth. Among other things which the Prophet uttered on this memorable occasion were the following sentiments: The only way to obtain truth and wisdom, is not to ask it from books, but to go to God in prayer, and obtain divine teaching. It is no more incredible that God should save the dead than that he should raise the dead. There is never a time when the spirit is too old to approach God. All are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world, nor in the world to come. There is a way to release the spirit of the dead; that is by the power and authority of the Priesthood--by binding and loosing on earth. This doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation. This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties and distresses. For illustration: suppose the case of two men, brothers, equally intelligent, learned, virtuous and lovely, walking in uprightness and in all good conscience, so far as they had been able to discern duty from the muddy stream of tradition, or from the blotted pages of the book of nature. One dies and is buried, having never heard the gospel of reconciliation; to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. Shall the one become a partaker of glory, and the other be consigned to hopeless perdition? Is there no chance for his escape? Sectarianism answers, None! none!! none!! Such an idea is worse than atheism. The truth shall break down and dash in pieces all such bigoted Pharisaism; the sects shall be sifted, the honest in heart brought out, and their priests left in the midst of their corruption. At this conference the Prophet announced: There shall be no more baptisms for the dead until the ordinance can be attended to in the font of the Lord's house, and the Church shall not hold another general conference until they can meet in said house. For thus saith the Lord! The conference had begun under discouraging circumstances. The weather was unpropitious, and there was some ill health. But before its conclusion a vast number of Saints and visitors from abroad had gathered, and at the last day, when the weather became more favorable, the congregation was a multitude. There was much occasion at this conference for congratulation. The work was prospering at home and abroad. Unanimity prevailed among the Saints in the stakes of Zion; and the missionary Elders were constantly sending up reports of their success among the honest-in-heart. As the brethren of the Twelve had taken upon their own shoulders many of the burdens which the Prophet had borne in their absence, he was enabled to perform greater labors in the way of general instruction than ever before. Under his direction the temporal interests of the people in Nauvoo prospered greatly. He also read the proofs of the Book of Mormon previous to its being stereotyped. On the 8th day of November, 1841, the baptismal font in the Lord's house was dedicated, President Brigham Young being spokesman. The falsehoods concerning the Saints bore evil fruit. Bad men gathered in Hancock and Lee and made depredations upon the property of the Saints and other citizens alike. The thefts perpetrated upon other citizens were attributed to the followers of the Prophet; and the thieves themselves circulated the report secretly that these evil deeds were committed under the direction of Joseph and Hyrum. So industriously were these bad reports scattered and so generally were they believed that in November of 1841, the Prophet and Hyrum gave out to the world their innocence of these deeds, stating that they did not sanction any evil practice in any person whatever, and they warned all people of Nauvoo and the surrounding country against being made the dupes of thieves, plunderers and falsifiers. They declared that the Church would purge itself of all persons connected with any such crime. Footnotes 1. See NOTE 4., APPENDIX. CHAPTER LI. THE POWER OF HUMAN HARMONY--CHANGING HELL TO HEAVEN--JOSEPH AS A SERVANT--HIS SKETCH OF THE CHURCH--A RINGING EDITORIAL--ORGANIZATION OF THE RELIEF SOCIETY--BENNETT BEGINS HIS PLOTS. Upon one occasion, when the power of persecution was descending upon the people, a threat of the mobocrats was carried to the Prophet. It was this: "We are going to drive the Mormons to hell, this time, sure." With an entrancing mildness of look and sweetness of voice, Joseph replied: Never mind, my brethren, if they drive us to hell, we'll turn the devil out and make a heaven of it. This sentiment is at once a sermon upon unity and an epitome of the history of the Latter-day Saints. By their union and system of mutual help they have again and again redeemed wildernesses; every time demonstrating that the Prophet's view of the power of human harmony was correct--for where the love of truth and the concord of the Saints exist there is no room for Satan, and hell itself must be transformed into a region of bliss. Joseph was putting these principles into practice at Nauvoo, and a beautiful city was growing out of a marsh; and institutions for human liberty and human advancement were growing out of the most adverse conditions. Near the opening of 1842 the Prophet, with President Brigham Young and Bishop Newel K. Whitney, began to devise a plan, by which a cheap and expeditious conveyance of the Saints from the old world to Nauvoo might be secured through a united effort; and the mercantile interests of the people might be made to serve the general welfare and protect and help the poor. The Prophet himself did not hesitate to engage in mercantile and industrial pursuits; the gospel which he preached was one of temporal salvation as well as spiritual exaltation; and he was willing to perform his share of the practical labor. This he did with no thought of personal gain, for in opening the store at Nauvoo he said: I rejoice that we have been enabled to do as well as we have, for the hearts of many of the poor brethren and sisters will be made glad with these comforts which are now within their reach. In a letter to Brother Edward Hunter, under date of January 5th, 1842, the Prophet shows his humility and the love of his heart in these words: The store has been filled to overflowing and I have stood behind the counter all day, distributing goods as steadily as any clerk you ever saw, to oblige those who were compelled to go without their Christmas and New Year's dinners for the want of a little sugar, molasses, raisins, etc.; and to please myself also, for I love to wait upon the Saints and to be a servant to all, hoping that I may be exalted in the due time of the Lord. What a picture is here presented! A man chosen by the Lord to lay the foundation of His Church and to be its Prophet and President, takes joy and pride in waiting upon his brethren and sisters like a servant. The self-elected ministers of Christ in the world are forever jealous of their dignity and fearful of showing disrespect to their cloth; but Joseph never saw the day when he did not feel that he was serving God and obtaining favor in the sight of Jesus Christ by showing kindness and attention "even unto the least of these." One Tom Sharp, editor of the Warsaw _Signal_, was devoting the greater part of his time and the greater part of his paper's space to slanders and misrepresentations of the Saints. The Prophet's comment upon this man, who afterward became a prominent factor in the persecutions against the people, was: "Let Sharp publish what he pleases: the faster he prints his lies the sooner he will get through." There were signs of prosperity for the Saints and although they were not yet surrounded by comforts, they began to give freely of their substance to rear the temple, anxiously looking forward to its completion as a thing of mighty importance to the living and to the dead. With the rapid increase of their numbers, the politicians of the state sought their favor. The Prophet took occasion, during the gubernatorial contest of 1842, to announce that he would support without regard to their political predilections, the men who were devoted to humanity and equal rights--the cause of liberty and the law. And this was his text in every political campaign in which the people took part. John Wentworth, proprietor of the Chicago _Democrat_, wrote to the Prophet early in 1842, asking for a sketch of the Church and its founder, stating that he desired the data for a Mr. Barstow who was writing the history of New Hampshire. Joseph very willingly complied with this request and gave a succinct history of the founding of the Church, its progress and persecutions; with a statement of the faith of the Latter-day Saints. The Prophet's own words cannot fail to be of intense interest to students of his life; and as his account shows masterly condensation and completeness, it is here presented in full: I was born in the town of Sharon, Windsor County, Vermont, on the 23rd of December, A. D. 1805. When ten years old my parents removed to Palmyra, New York, where we resided about four years, and from thence we removed to the town of Manchester. My father was a farmer and taught me the art of husbandry. When about fourteen years of age I began to reflect upon the importance of being prepared for a future state, and upon inquiring upon the plan of salvation, I found that there was a great clash in religious sentiment; if I went to one society they referred me to one plan, and another to another; each one pointing to his own particular creed as the _summum bonum_ of perfection; considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully, believing that if God had a church it would not be split up into factions, and that if He taught one society to worship one way, and administer in one set of ordinances, He would not teach another principles that were diametrically opposed. Believing the word of God, I had confidence in the declaration of James--"If any man lack wisdom, let him ask of God, who giveth to all men liberally and upbraideth not, and it shall be given him." I retired to a secret place in a grove, and began to call upon the Lord; while fervently engaged in supplication, my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision, and saw two glorious personages, who exactly resembled each other in features and likeness, surrounded with a brilliant light which eclipsed the sun at noonday. They told me that all the religious denominations were believing in incorrect doctrines, and that none of them was acknowledged of God as His Church and kingdom; and I was expressly commanded to "go not after them;" at the same time receiving a promise that the fullness of the gospel should at some future time be made known unto me. On the evening of the 21st of September, A. D. 1823, while I was praying unto God, and endeavoring to exercise faith in the precious promises of scripture, on a sudden a light like that of day, only of a far purer and more glorious appearance and brightness, burst into the room: indeed the first sight was as though the house was filled with consuming fire. The appearance produced a shock that affected the whole body. In a moment a personage stood before me surrounded with a glory yet greater than that with which I was already surrounded. This messenger proclaimed himself to be an angel of God, sent to bring the joyful tidings, that the covenant which God made with ancient Israel was at hand to be fulfilled, that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the gospel, in all its fullness, to be preached in power unto all nations, that a people might be prepared for the millennial reign. I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation. I was also informed concerning the aboriginal inhabitants of this country, and shown who they were and from whence they came; a brief sketch of their origin, progress, civilization, laws, governments, of their righteousness and their iniquity, and the blessings of God being finally withdrawn from them as a people, was made known unto me. I was also told where there were deposited some plates on which were engraven an abridgment of the records of the ancient prophets that had existed on this continent. The angel appeared to me three times the same night, and unfolded the same things. After having received many visits from the angels of God, unfolding the majesty and glory of the events that should transpire in the last days, on the morning of the 22nd of September, A.D. 1827, the angel of the Lord delivered the records into my hands. These records were engraven on plates which had the appearance of gold. Each plate was six inches wide and eight long, and not quite so thick as common tin. They were filled with engravings in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small and beautifully engraved. The whole book exhibited many marks of antiquity in its construction and much skill in the art of engraving. With the records was found a curious instrument, which the ancients called "Urim and Thummim," which consisted of two transparent stones set in the rim of a bow fastened to a breastplate. Through the medium of the Urim and Thummim I translated the record, by the gift and power of God. In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the tower of Babel at the confusion of languages, to the beginning of the fifth century of the Christian era. We are informed by these records that America in ancient times had been inhabited by two distinct races of people. The first were called Jaredites, and came directly from the tower of Babel. The second race came directly from the city of Jerusalem about six hundred years before Christ. They were principally Israelites of the descendants of Joseph. The Jaredites were destroyed about the time the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle towards the close of the fourth century. The remnant are the Indians that now inhabit this country. This book also tells us that our Savior made His appearance upon this continent after His resurrection, that He planted the gospel here in all its fullness, and richness, and power, and blessing; that they had apostles, prophets, pastors, teachers and evangelists; the same order, the same Priesthood, the same ordinances, gifts, powers and blessings as were enjoyed on the eastern continent; that the people were cut off in consequence of their transgressions; that the last of their prophets who existed among them was commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth, and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days. For a more particular account I would refer to the Book of Mormon. As soon as the news of this discovery was made known, false reports, misrepresentations and slander flew as on the wings of the wind in every direction; the house was frequently beset by mobs and evil-designing persons. Several times I was shot at and very narrowly escaped, and every device was made use of to get the plates away from me, but the power and blessing of God attended me, and several began to believe my testimony. On the 6th of April, 1830, the Church of Jesus Christ of Latter-day Saints was organized in the town of Fayette, Seneca County, state of New York. Some few were called and ordained by the spirit of revelation and prophecy, and began to preach as the Spirit gave them utterance, and, though weak, they were strengthened by the power of God, and many were brought to repentance, were immersed in the water, and were filled with the Holy Ghost by the laying on of hands. They saw visions and prophesied, devils were cast out, and the sick healed by the laying on of hands. From that time the work rolled forth with astonishing rapidity, and churches were soon formed in the states of New York, Pennsylvania, Ohio, Indiana, Illinois and Missouri; in the last named state a considerable settlement was formed in Jackson County; numbers joined the Church, and we were increasing rapidly; we made large purchases of land, our farms teemed with plenty, and peace and happiness were enjoyed in our domestic circles and throughout our neighborhoods; but as we could not associate with our neighbors--who were, many of them the basest of men, and had fled from the face of civilized society to the frontier country to escape the hand of justice--in their midnight revels, in their Sabbath breaking, horse racing and gambling, they commenced at first to ridicule, then to persecute, and, finally, an organized mob assembled and burned our houses, tarred and feathered, and whipped many of our brethren, and finally drove them from their habitations, who, houseless and homeless, contrary to law, justice and humanity, had to wander on the bleak prairies till the children left the tracks of their blood on the prairie. This took place in the month of November, and they had no other covering but the canopy of heaven, in this inclement season of the year. This proceeding was winked at by the government, and although we had warrantee deeds for our land, and had violated no law, we could obtain no redress. There were many sick, who were thus inhumanly driven from their houses, and had to endure all this abuse, and to seek homes where they could be found. The result was, that a great many of them, being deprived of the comforts of life and the necessary attendance, died; many children were left orphans, wives widows, and husbands widowers. Our farms were taken possession of by the mob, many thousands of cattle, sheep, horses and hogs were taken, and our household goods, store goods, and printing press and type were broken, taken or otherwise destroyed. Many of our brethren removed to Clay, where they continued until 1836, three years; there was no violence offered, but there were threatenings of violence. But in the summer of 1836 these threatenings began to assume a more serious form; from threats, public meetings were called, resolutions were passed, vengeance and destruction were threatened, and affairs again assumed a fearful attitude. Jackson County was a sufficient precedent, and as the authorities in that county did not interfere, they boasted that they would not in this, which, upon application to the authorities, we found to be too true, and after much violence, privation and loss of property, we were again driven from our homes. We next settled in Caldwell and Daviess counties, where we made large and extensive settlements, thinking to free ourselves from the power of oppression by settling in new counties with very few inhabitants in them; but here we were not allowed to live in peace, for in 1838 we were again attacked by mobs; an exterminating order was issued by Governor Boggs, and under the sanction of law organized banditti ranged through the country, robbed us of our cattle, sheep, horses, hogs, etc. Many of our people were murdered in cold blood, the chastity of our women was violated, and we were forced to sign away our property at the point of the sword; and after enduring every indignity that could be heaped upon us by an inhuman, ungodly band of marauders, from twelve to fifteen thousand souls--men, women and children--were driven from their own firesides, and from lands that they had warrantee deeds of, houseless, friendless and homeless, in the depth of winter, to wander as exiles on the earth, or to seek an asylum in a more genial clime and among a less barbarous people. Many sickened and died in consequence of the cold and hardships they had to endure; many wives were left widows, and children orphans and destitute. It would take more time than is allotted me here to describe the injustice, the wrongs, the murders, the bloodshed, the theft, misery and woe that have been caused by the barbarous, inhuman and lawless proceedings of the state of Missouri. In the situation before alluded to, we arrived in the state of Illinois in 1839, when we found a hospitable people and a friendly home; a people who were willing to be governed by the principles of law and humanity. We have commenced to build a city called "Nauvoo," in Hancock County. We number from six to eight thousand here, besides vast numbers in the county around, and in almost every county of the state. We have a city charter granted us, and a charter for a legion, the troops of which now number 1,500. We have also a charter for a university, for an agricultural and manufacturing society, have our own laws and administrators, and possess all the privileges that other free and enlightened citizens enjoy. Persecution has not stopped the progress of truth, but has only added fuel to the flame, it has spread with increasing rapidity: proud of the cause which they have espoused, and conscious of their innocence, and of the truth of their system, amidst calumny and reproach, have the Elders of this Church gone forth, and planted the gospel in almost every state in the Union; it has penetrated our cities, it has spread over our villages, and has caused thousands of our intelligent, noble and patriotic citizens to obey its divine mandates, and be governed by its sacred truths. It has also spread into England, Ireland, Scotland and Wales; in the year 1840, where a few of our missionaries were sent, over five thousand joined the Standard of Truth; there are numbers now joining in every land. Our missionaries are going forth to different nations, and in Germany, Palestine, New Holland, the East Indies and other places, the Standard of Truth has been erected; no unhallowed hand can stop the work from progressing, persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the great Jehovah shall say the work is done. We believe in God the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost. We believe that men will be punished for their own sins, and not for Adam's transgression. We believe that through the atonement of Christ all mankind may be saved by obedience to the laws and ordinances of the gospel. We believe that these ordinances are 1st: Faith in the Lord Jesus Christ; 2nd, Repentance; 3rd, Baptism by immersion for the remission of sins; 4th, Laying on of hands for the gift of the Holy Ghost. We believe that a man must be called of God by "prophecy and by laying on of hands" by those who are in authority, to preach the gospel and administer in the ordinances thereof. We believe in the same organization that existed in the primitive church, namely, Apostles, Prophets, Pastors, Teachers, Evangelists, etc. We believe in the gift of tongues, prophecy, revelations, visions, healing, interpretations of tongues, etc. We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the kingdom of God. We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion will be built upon this continent; that Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory. We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where or what they may. We believe in being subject to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to_ all men_; indeed we may say that we follow the admonition of Paul "we believe all things, we hope all things," we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely or of good report, or praiseworthy, we seek after these things. Respectfully, etc., JOSEPH SMITH. In February of 1842, Joseph became the editor of the _Times and Seasons_, assisted by Apostle John Taylor. The Prophet continued to carry this responsibility for nearly a year when a press of other business, combined with the persecution of his enemies, compelled him to relinquish the task into the hands of his assistant, Elder Taylor, who was then formally announced as the editor. During 1842, Joseph gave many instructions of precious truth through that periodical to the Saints, and published, with engravings made by Elder Reuben Hedlock, his translation of the Book of Abraham. In the issue of the _Times and Seasons_ for March 1st, 1842, appears the Prophet's first editorial article. It is significant and strong: "HONOR AMONG THIEVES." We extract the following from the New York _Tribune_: "The paymaster of the Missouri militia, called out to put down the Mormons some two years since, was supplied with money some time since and started for western Missouri, but has not yet arrived there. It is feared that he has taken the saline slope." We are not surprised that persons who could wantonly, barbarously and without the shadow of law, drive fifteen thousand men, women and children from their homes, should have among them a man who was so lost to every sense of justice, as to run away with the wages for this infamous deed; it is not very difficult for men who can blow out the brains of children; who can shoot down and hew to pieces our ancient veterans that fought in the defense of our country and delivered it from the oppressor's grasp; who could deliberately, and in cold blood, murder men, and rob them of their boots, watches, etc., and whilst they were yet weltering in their blood and grappling with death, and then proceed to rob their widowed houses. Men who can deliberately do this, and steal nearly all the horses, cattle, sheep, hogs and property of a whole community, and drive them from their homes _en masse_, in an inclement season of the year, will not find many qualms of conscience in stealing the pay of his brother thieves, and taking the "saline slope." The very idea of government paying these men for their bloody deeds, must cause the sons of liberty to blush, and to hang their harps upon the willow; and make the blood of every patriot run chill. The proceedings of that state have been so barbarous and inhuman that our indignation is aroused when we reflect upon the scene. We are here reminded of one of the patriotic deeds of the government of that state, which, after it had robbed us of everything we had in the world, and taken from us many hundred thousand dollars worth of property, had its sympathies so far touched (_alias_, its good name,) that it voted two thousand dollars for the relief of the "suffering Mormons," and choosing two or three of the state's noblest sons to carry the heavenly boon, these angels of salvation came in the plenitude of their mercy, and in the dignity of their office, to Far West. To do what? to feed their hungry, and clothe their naked with the $2,000? Verily nay! but to go into Daviess County and steal the Mormons' hogs (which they, [the Mormons] themselves, were prohibited from obtaining, under penalty of death) to distribute among the destitute, and to sell where they could obtain the money. These hogs, thus obtained, were shot down in their blood, and not otherwise bled; they were filthy to a degree. These, the Mormons' own hogs, and a very few goods, the sweepings of an old store in Liberty, were what these patriotic and noble-minded men gave to the "poor Mormons," and then circulated to the world how sympathetic, benevolent, kind and merciful the legislature of the state of Missouri was in giving two thousand dollars to the "suffering Mormons." Surely, "the tender mercies of the wicked are cruel." The organization of the Female Relief Society at Nauvoo began under the Prophet's direction on the 17th of March, 1842, and was completed on the 24th day of that month. The purpose of the society was to comfort the poor and relieve the destitute and sustain the widow and the orphan. The sisters among the Saints had always been signalized for their acts of kindness; but the cruel usage they had received in Missouri had prevented their extending the hand of charity as they desired. Yet even in the midst of their persecution, when the bread was torn from the mouths of their offspring by the oppressors, they had always been willing to open their doors to the weary travelers and to divide their pittance with the stranger. With the growing prosperity of the Church, the Prophet felt sure that the sisters would concentrate their efforts to ameliorate the condition of the suffering stranger, to pour oil and wine into the wounded heart of the distressed, to dry up the tears of the orphan, and make the widow's heart to rejoice. On the 20th day of March, 1842, after a sermon in the grove near the temple, the Prophet went down to the river and baptized eighty persons for the remission of their sins. Fifty of this number received their confirmation under his hands later in the day. One week afterward he baptized one hundred and seven people in the Mississippi. At the conference of the Church held at the city of Nauvoo on the 6th day of April, 1842, the twelfth anniversary of its organization, Apostle Page made explanation of the delays through which he failed to accompany Elder Orson Hyde to Jerusalem. The Prophet decided that Elder Page should be restored to his fellowship; he took the occasion to instruct the Elders that when they went forth as companions they were to adhere to each other as Elisha and Elijah of old. During this conference two hundred and seventy-five Elders were ordained under the hands of the Apostles. On Saturday, the 9th day of April, 1842, the Prophet attended the funeral of Ephraim Marks, a son of William Marks, president of the Nauvoo Stake. President Wilford Woodruff's journal of that date records that Joseph addressed the funeral assemblage, and in the course of his remarks said: Some of the Saints have supposed that "Brother Joseph" could not die; but this is a mistake. It is true that there have been times when I have had the promise of my life to accomplish certain things; but, having now done these things, I have no longer any lease of my life. I am as liable to die as other men. This sermon is like a premonition of his own fate. At the time it was uttered his surroundings had never been so propitious since the day when he first received the plates from the Hill Cumorah. But soon after he made this declaration, his enemies began again to pursue him vindictively, and they continued until his death a little more than two years after he delivered that sermon. In the spring of 1842, the Nauvoo Legion of the Illinois state militia consisted of twenty-six companies, comprising about two thousand troops. On the 7th day of May the staff of the Legion dined at the house of the commander-in-chief. Other guests were there, including Judge Stephen A. Douglas, who had adjourned the circuit court, then in session at Carthage, that he and the lawyers might visit Nauvoo and witness the parade of the Legion. A sham battle between the two cohorts under Brigadier-Generals Wilson Law and Charles C. Rich was a feature of the day. The battle and the parade were brilliant; and the visitors expressed their admiration of the energy and the patriotism of the Prophet and his brethren who had organized and trained this large body of loyal troops to be in readiness for their country's call. It was during the sham battle of this day that the Prophet became assured that John C. Bennett was a wicked man--impure and traitorous. The proper place for the Lieutenant-General commanding, was upon an eminence where, surrounded by his staff and the ladies and distinguished visitors, he could review the contest between his cohorts. But Bennett made several endeavors to draw Joseph down into the battle; failing in that, to get him separated from his staff and party and in the rear of one of his forces. Joseph might have yielded to some of these requests but the Spirit whispered him that treachery was meditated. A little later the purpose of Bennett was made manifest. He had intended to get Joseph into such a position that he could be killed by a shot and no one be able to identify the assassin. Bennett no doubt had accomplices in this plot, and his plans were shrewdly laid; but this was not the hour nor this the method for the Prophet's death. In recording the events of this day in his journal, Joseph develops Bennett's treachery and predicts that the wicked doing of the traitor will soon be made manifest before the world. The prophecy was fulfilled. CHAPTER LII. BENNETT'S IMPURITIES--HIS COWARDLY STAB AT THE PROPHET'S NAME AND LIFE--FELLOWSHIP WITHDRAWN FROM THE EVIL-DOER--QUOTING HIS OWN LETTERS TO INJURE THE SAINTS--ATTEMPT TO KILL BOGGS--ABSURD CHARGES AGAINST "THE MORMONS"--JOSEPH'S HORSE, "JOE DUNCAN"--A PROPHECY. Insidious as was the attempt of Bennett upon the Prophet's life during the sham battle of the Legion on the 7th of May, 1842, it was not so cowardly as the stab which Bennett sought to inflict very soon after that. The first blow aimed solely at the Prophet's life; the second intended to slay his reputation and then to have him killed with a dishonorable stain upon his name. Bennett was lustful in his nature, though he had brought that disposition into subjection, or at least concealment, for a little time after his arrival at Nauvoo. But he soon gave way to the whisper of the tempter. And to make his purpose successful, and to encloak himself with protection, he taught secretly to men and women that the Prophet countenanced sin between the sexes. Bennett's prominence, and the intimacy that he represented as existing between the Prophet and himself deceived a few, and he found some followers in the city of Nauvoo. Men and women professing to accept his teachings as having emanated from the Prophet, gave themselves up to profligacy. They excused themselves to their own souls and their fellow-beings by the pretense that the Prophet of God justified these immoralities. Bennett's converts were few; and these were only among the ignorant or the depraved, for everyone who was himself pure in soul and blessed with reasonable intelligence knew that nothing was more abhorrent to the Prophet than sexual impurity. Joseph's teachings upon this point were emphatic and frequent. He regarded and taught that virtue in man or woman was dearer than life, and that adultery was a sin second only to the shedding of innocent blood. But Bennett worked secretly and prevailed over several to yield to his desires, and induced a few men to engage in his awful course, securing concealment by the most adroit and outrageous falsehoods. Among the persons addressed by Bennett were some pure minded brethren and sisters, who knew in an instant that his teachings were corrupt, and knew by the Spirit of the Lord that the Prophet was no party to such an atrocious crime. Bennett's sins were not long hidden from Joseph's knowledge. The Prophet acted promptly as was his wont. He charged the sins of falsehood and seduction upon Bennett, and the latter was forced to confess. He humbled himself and with many tears begged for pardon. Of his own volition he went before Alderman Daniel H. Wells and made oath that Joseph Smith had never taught him "anything contrary to the strictest principles of the gospel, or of virtue, or of the laws of God or man, under any circumstance, or upon any occasion, either directly or indirectly in word or in deed." These sentiments he reiterated in public assemblages, declaring that so far as he knew and believed, Joseph's life was unspotted by one act or word of immorality. On the 17th of May he resigned the office of mayor, being terrified by the indignation of insulted men and abused women. The council accepted his resignation and appointed Joseph to fill the vacancy. On the 25th of May, notice was given to John C. Bennett that his fellowship had been withdrawn from him and that notice must be given through the press to warn the public against his evil doings. Weeping, he fell upon his knees acknowledged his licentious conduct toward women in Nauvoo, confessed that he was worthy of the severest chastisement; but supplicated the brethren to spare him for his poor old mother's sake, promising that he would sin no more and would endeavor to atone for his wrong-doing. Joseph, who had been deeply injured, was the one to plead for mercy for Bennett, and at his especial solicitation the public notice was temporarily withdrawn. But the tears were hypocritical, for Bennett renewed his machinations; and it became necessary to warn all people against him as a dangerous man, a liar and a seducer. Some of the persons who had lent a willing ear to his corrupt counsels were also excommunicated. Evil reports soon began to come in from other places concerning Bennett, and it was discovered that he had pursued on former occasions the same sinful line of conduct which caused his fall at Nauvoo. In June Bennett withdrew from Nauvoo and circulated lying publications against the truth and the Prophet, and endeavored to incite a mob to march up against Nauvoo. The hideous character of this man is fully shown by one circumstance: shortly after the Saints settled in Nauvoo he began to publish a series of letters over the _nom de plume_ of "Joab, General in Israel," in which he recounted many of the atrocities of the Missouri persecutions. His articles breathed a spirit of resentment against the mobocrats and their official supporters, but these views belonged to Bennett personally and were not shared by anyone else. When he fled from Nauvoo after the exposure of his evil deeds, he called attention through the public prints to the sanguinary utterances of his own letters attributing them to the Saints and attempting by their sentiments to show that Joseph and his people were disposed to violence. Such an act of duplicity is almost unparalleled. Bennett published a book filled with dark falsehoods about the Prophet and the Saints. It created a momentary excitement; but its author was despised by everybody and soon sank into obscurity and distress. He lived some years in agony, being wrecked in mind and body and died in poverty and distress. On the 6th day of May, 1842, ex-Governor Lilburn W. Boggs was shot and dangerously wounded in his house at Independence, Jackson County, Missouri. His little boy had found him lying near an open window, weltering in blood, with three buckshot in his head. Outside of the window were footprints and a smoking pistol. The case was clearly one of attempted assassination. At first no hope was entertained that Boggs would recover; but he subsequently took a favorable turn and his life was saved. A rumor at once went forth charging the affair upon the "Mormons," although there was not the slightest circumstance to connect them with the deed. Boggs had plenty of enemies of a desperate character; he had shown the utmost disregard for law, and had glutted his vengeful spirit by murder and excitement to murder. What more natural than that he who had invoked massacre should fall by the hand of a ruffian taught by the example of Boggs himself to hold human life in light esteem! At first the charge against the Saints was a general one. It was safer to say that "Mormons did it," than to designate the particular hand which fired the shot. It was stated that the Prophet had predicted a violent death for Boggs; and this rumor was circulated by his enemies to confirm suspicion against the Saints. But he promptly denied having expressed any such idea. While this falsehood was being spread through that region, John C. Bennett and David and Edward Kilbourn conspired to kidnap Joseph and get him into Missouri. All the evil forces and powers of persecution united themselves at this hour. Under the Prophet's direction, Governor Reynolds of Missouri and Governor Carlin of Illinois were informed of the efforts which were being made in both states to precipitate mobocratic attacks upon the Saints; Joseph being determined that the officials should not permit this movement to gain head except by their wilful acquiescence or neglect. About the 1st of July, 1842, the first "Anti-Mormon" political convention was held in Hancock County, Illinois. Its resolutions read like a page out of recent Utah history. The complete set of candidates were pledged to a man to receive no support from and to yield no quarter to the "Mormons;" and then the ticket was _commended to the suffrage of all the citizens of Hancock County_. The Prophet punctured the bubble by a vigorous exposure of the hypocrisy, intolerance and stupidity of such a campaign. On Sunday, the 3rd day of July, eight thousand people assembled in the grove to hear the Prophet and his brother Hyrum preach. Joseph addressed the vast assemblage in the morning and Hyrum in the afternoon. In the Prophet's journal, under date of July 11th, 1842, he records the fact that he bought a horse of Harmon T. Wilson, which he afterwards named Joe Duncan. This was the famous and beautiful steed which Lieutenant-General Smith afterwards rode at the head of the Nauvoo Legion. The Prophet had a great fondness for animals. His horse Charley was widely known among the people, and with the boys of Nauvoo he was a great favorite. Speaking of the horse Charley brings to mind an occurrence which created considerable amusement at the time. A boy named Wesley Cowle was flying a kite in one of the streets of Nauvoo. One or two strangers came up to him and asked him where the Prophet could be found. At that time officers were said to be coming from Carthage for the purpose of serving papers upon Joseph and arresting him. "Wes." Cowle did not know but the strangers were officers. He said the Prophet was not in the city. He and Hyrum had gone to heaven on "old Charley" and he was flying his kite to send them their dinner. On Saturday, the 6th day of August, 1842, while Joseph was conversing with several of his brethren at Montrose, Iowa, he uttered a remarkable prophecy which, like every other prediction from his lips, has been literally fulfilled. He declared that the Saints would continue to suffer much affliction and would finally be driven to the Rocky Mountains. Many would apostatize; others would be put to death by their persecutors or lose their lives in consequence of their exile; and many of those who listened to him would live to assist in building cities and to see the Saints become a mighty people in the tops of the Rocky Mountains. That prophecy was uttered publicly and was placed on record at the time. CHAPTER LIII. THE PROPHET CHARGED WITH BEING AN ACCESSORY TO THE ATTEMPTED ASSASSINATION OF BOGGS--ORRIN PORTER ROCKWELL ACCUSED OF THE CRIME--THE GOVERNOR'S REQUISITION--THE ARREST--THE PROPHET'S DESIRE FOR PEACE--WILSON LAW'S BRAVE WORDS--EMMA SMITH'S NOBLE APPEAL TO THE GOVERNOR--CARLIN'S FALSE REPLY--AMASA M. LYMAN ORDAINED AN APOSTLE--THREE HUNDRED AND EIGHTY FAITHFUL VOLUNTEERS. Independence was hundreds of miles from Nauvoo. The vast stretch of country lying between the two cities was inhabited by a people who had sworn death to any "Mormon" daring to set foot on Missouri soil. The county of Jackson was the place from which the Saints had first been driven in the state, with the loss of all their possessions; and from which the Prophet and his companions, in 1839, had barely escaped with their lives. On the day when Lilburn W. Boggs was shot at Independence, Jackson County, Missouri, Joseph Smith attended the officers' drill at Nauvoo. The day before the attempt on Boggs' life General Adams of Springfield had been with the Prophet; the day following the attempt, Judge Stephen A. Douglas and many lawyers of his court, with twelve thousand other people, saw Joseph Smith reviewing the Legion at Nauvoo. And yet Lilburn W. Boggs went before a justice of the peace for Jackson County, one Samuel Weston, and swore to a complaint charging Joseph Smith with "being an accessory before the fact, to an assault with intent to kill made by one Orrin P. Rockwell on Lilburn W. Boggs, on the night of the 6th of May, 1842." This affidavit was not made until the latter part of July; and, during the interval, Boggs and his friends had ample time to ascertain that no "Mormon" could possibly have been connected with the assault--even if they had not been able to secure the actual assassin. They had investigated the subject, for their kidnappers were constantly hovering around the Prophet's person. If they could have secured him by force, Boggs would not have committed this perjury. But they must get him at all hazards. It would not do to charge him as principal in the commission of the deed because hundreds of prominent men in the state of Illinois could have testified to an alibi. They must select some person comparatively obscure, upon whom to charge the deed itself. As this victim they chose Orrin Porter Rockwell, although he had spent the spring and summer of 1842 in Illinois; and they charged the Prophet as being accessory, without taking the pains to trace any connection between Rockwell and the deed, or between the Prophet and Rockwell. Boggs, having been governor of Missouri, found it easy to secure a requisition from Governor Reynolds for the persons of Joseph Smith and Orrin P. Rockwell; and upon this manifestly absurd and unconstitutional demand, Governor Carlin issued his warrant for their apprehension. On the 8th day of August, 1842, the deputy sheriff of Adams County with two assistants, arrested Joseph Smith and Orrin P. Rockwell, at Nauvoo, by virtue of the warrant from Carlin upon the requisition of the governor of Missouri. The monstrous character of the charge and the proceedings was clearly apparent, but neither Joseph nor his fellow-prisoner made any attempt to use force in the evasion of the illegal process. They succeeded in getting a writ of _habeas corpus_; but the officers refused to comply with its demands for the bodies of Smith and Rockwell and returned their original writ to Governor Carlin for further instruction. No doubt they were aware of the character of the duty entrusted to them: they were to arrest as fugitives from the justice of Missouri men who had not been in that state during or since the commission of the crime charged, men who were as palpably innocent of the offense as the officers themselves. Under these circumstances it is no cause for wonder that they should have sought renewed orders. When the officers were gone from Nauvoo, Joseph and Orrin absented themselves pending preparations for a legal defense against this unlawful seizure. The sheriff returned with his aides to Nauvoo on Wednesday, the 10th of August. Failing to find his prey, he sought to terrify Emma and others into a disclosure of the Prophet's whereabouts--making violent threats to be executed in case of their refusal. William Law contended in argument with the officers, pronouncing the whole proceedings to be illegal and ridiculous. So closely did he press the point that the deputy sheriff acknowledged his own belief that Joseph was entirely innocent, and that Governor Carlin's course was unjustifiable and unconstitutional. Rockwell, to escape from the Missouri kidnappers, took a journey to the eastern states where he remained some months. Joseph left Nauvoo and spent a little time at his Uncle John Smith's in Zarahemla. On the night of Thursday, the 11th of August, he went in a skiff with Brother Erastus H. Derby to an island in the Mississippi between Nauvoo and Montrose, where they were met by Emma, Hyrum, William Law, Newel K. Whitney, George Miller, William Clayton and Dimick B. Huntington. Joseph's visitors stated to him the current report that the governor of Iowa had issued a warrant for his apprehension and that the sheriff of Lee County was expected any hour to execute it. The situation was critical; and Joseph's immediate removal from his Uncle John's seemed necessary. It was decided that the Prophet should proceed to the house of Edward Sayers in Nauvoo, and abide there for a time. The next day William Walker crossed the river from Nauvoo into Iowa, riding the Prophet's well-known horse Joe Duncan, to lead the gathered officers and kidnappers away from the idea that Joseph was on the Nauvoo side of the river. On Saturday, the 13th, a letter was received by Hyrum from Elder Hollister at Quincy, stating that Governor Carlin admitted the proceedings to be illegal and declared that he would not pursue them further. Ford, the agent appointed to receive Joseph from the hands of the sheriff and carry him to Missouri, now announced his conclusion to take the first boat for home, as it was useless to wait longer. These announcements of Carlin and Ford were but part of a plan to lead the Prophet from his hiding-place and get him into the hands of his enemies. It was learned that Ford had declared his purpose to have a large force brought from Missouri, and already companies of marauders were making search in Montrose, Nashville, Keokuk and other places for Joseph, to win the reward of $1,300 which was offered for his capture. William Walker's ruse had been successful, and most of the efforts were directed to the Iowa side of the river; but the officers of Illinois, who were also eager to gain the reward, were determined if possible to have him delivered to them at Nauvoo. They said they would stay in the city a month but that they would find him, and if he were not then forthcoming, they would lay Nauvoo in ashes. Emma had followed Joseph to the house of Edward Sayers to nurse him as he was in ill health. On the 14th of August Joseph wrote to Wilson Law, who had been elected Major-General of the Nauvoo Legion, concerning the threats of Missouri mobocrats and Illinois kidnappers against the welfare of Nauvoo and the liberty of her citizens. He said: We will take every measure in our power, and make every sacrifice that God or man can require at our hands, to preserve the peace and safety of the people without collision. And if sacrificing my own liberty for months and years were necessary I would bow to my fate with cheerfulness, and with a due consideration for the lives, safety and welfare of others. But if this policy cannot accomplish the desired object * * * we will defend ourselves to the best advantage we can and to the very last. The entire sentiment of this letter indicates the wish of the Prophet for peace and the supremacy of the law, and also his courageous intention of submitting supinely no more to mobocratic violence--murder and plunder. The answer of Wilson Law is important in a personal sense. He says: I do respond with my whole heart to every sentiment you have so nobly and feelingly expressed; and while my heart beats or this hand which now writes is able to draw and wield a sword, you may depend on its being at your service in the glorious cause of liberty and truth, ready at a moment's warning to defend the rights of men, both civil and religious. Brave words these; but they were not sustained by subsequent deeds. Wilson Law was the Benedict Arnold of Nauvoo. In less than two years after he wrote that letter, filled with sentiments of intense affection, he aided to bring the Prophet to his death. Joseph had considered, during a brief time after the service of this writ, the advisability of taking his family and traveling into the distant north-west, to remain for a season, in order that persecution might be drawn away from Nauvoo and the people there be spared the horrors which had attended the Saints in Missouri. But when he found that the hatred of his opponents was extended to the city and people of Nauvoo, he abandoned all thought of retreating from the scene. If his absence could have preserved his brethren and sisters he would have cheerfully banished himself into the wilderness; but since the danger which menaced them was a common danger he would remain and share it. On the night of the l5th of August, Hyrum Smith and several others came to Joseph's hiding place and informed him that the officers had threatened to bring a great force against the city and that the Prophet would be safer at a distance. The brethren who brought this message and advice labored under great excitement and fear for Joseph; but he took occasion to calmly reprove them for their agitation, and he advised them to maintain an even and undaunted mind. Their courage was renewed with this exhibition of his fortitude, and they gladly remained with him in serenity and joy, listening to his salutary counsels until two o'clock in the morning. From his retreat he issued on the 15th an editorial article for the _Times and Seasons_ under the title of "Persecution," in which he analyzes this movement against himself and the Saints, and demonstrated the ridiculous illegality and insufficiency of the process. Emma had declared her willingness to share her husband's exile and self-imposed banishment if necessary. As that plan was abandoned she offered to visit Governor Carlin and lay Joseph's case before that functionary. In answer to this proposition the Prophet wrote to her: The governor is a fool; the more we flatter him the more eager he will be for our destruction. You may write to him whatever you see proper; but to go and see him I do not give my consent. With this permission to write, Emma addressed a dignified and able communication to Carlin, in which she called upon him by virtue of his position as an officer and by every sense of manliness, to spare Joseph and the people of Nauvoo from unjust persecution. This letter alone is sufficient to demonstrate that Emma was a woman of superior ability, and that she had an exalted appreciation and love for her great husband. She says: Was my cause the interest of an individual, or of a number of individuals, then, perhaps, I might be justified in remaining silent. But it is not. Nor is it the pecuniary interest of a whole community alone that prompts me again to appeal to your Excellency. But, dear sir, it is for the peace and safety of hundreds, I may safely say, of this community, who are not guilty of any offense against the laws of the country; and also the life of my husband, who has not committed any crime whatever, neither has he transgressed any of the laws, or any part of the Constitution of the United States; neither has he at any time infringed upon the rights of any man, or of any class of men, or community of any description. Need I say, he is not guilty of the crime alleged against him by Governor Boggs? Indeed, it does seem entirely superfluous for me, or any one of his friends in this place, to testify to his innocence of that crime, when so many of the citizens of your place, and of many other places in this state, as well as in the territory, do know positively that the statement of Governor Boggs is without the least shadow of truth; and we do know, and so do many others, that the prosecution against him has been conducted in an illegal manner; and every act demonstrates the fact, that all the design of the prosecution is to throw him into the power of his enemies, without the least ray of hope that he would ever be allowed to obtain a fair trial, and that he would be inhumanly and ferociously murdered, no person having a knowledge of the existing circumstances, has one remaining doubt; and your honor will recollect that you said to me, that you would not advise Mr. Smith ever to trust himself in Missouri. And, dear sir, you cannot for one moment indulge one unfriendly feeling towards him, if he abides by your counsel. Then, sir, why is it that he should be so cruelly pursued? Why not give him the privilege of the laws of this state? When I reflect upon the many cruel and illegal operations of Lilburn W. Boggs, and the consequent suffering of myself and family, and the incalculable losses and sufferings of many hundreds who survived, and many precious lives that were lost,--all the effect of unjust prejudice and misguided ambition, produced by misrepresentations and calumny, my bosom heaves with unutterable anguish. And who, that is as well acquainted with the facts as the people of the city of Quincy, would censure me if I should say that my heart burned with just indignation towards our calumniators as well as the perpetrators of those horrid crimes? But happy would I now be to pour out my heart in gratitude to Governor Boggs, if he had arose with the dignity and authority of the chief executive of the state, and put down every illegal transaction, and protected the peaceable citizens and enterprising emigrants from the violence of plundering outlaws, who have ever been a disgrace to the state, and always will, so long as they go unpunished. Yes, I say, how happy would I be to render him not only the gratitude of my own heart, but the cheering effusion of the joyous souls of fathers and mothers, of brothers and sisters, widows and orphans, whom he might have saved by such a course, from now dropping under the withering hand of adversity, brought upon them by the persecutions of wicked and corrupt men. And now may I entreat your Excellency to lighten the hand of oppression and persecution which is now laid upon me and my family, which materially affect the peace and welfare of this whole community; for let me assure you that there are many whole families that are entirely dependent upon the prosecution and success of Mr. Smith's temporal business for their support; and if he is prevented from attending to the common avocations of life, who will employ those innocent, industrious, poor people, and provide for their wants? But, my dear sir, when I recollect the interesting interview I and my friends had with you, when at your place, and the warm assurances you gave us of your friendship and legal protection, I cannot doubt for a moment your honorable sincerity, but do still expect you to consider our claims upon your protection from every encroachment upon our legal rights as loyal citizens, as we always have been, still are, and are determined always to be a law-abiding people; and I still assure myself, that when you are fully acquainted with the illegal proceedings practiced against us in the suit of Governor Boggs, you will recall those writs which have been issued against Messrs. Smith and Rockwell, as you must be aware that Mr. Smith was not in Missouri, and of course could not have left there, with many other considerations, which, if duly considered, will justify Mr. Smith in the course he has taken. And now I appeal to your Excellency, as I would unto a father, who is not only able but willing to shield me and mine from every unjust prosecution. I appeal to your sympathies, and beg you to spare me and my helpless children. I beg you to spare my innocent children the heart-rending sorrow of again seeing their father unjustly dragged to prison or to death; I appeal to your affections as a son and beg you to spare our aged mother--the only surviving parent we have left--the unsupportable affliction of seeing her son, whom she knows to be innocent of the crimes laid to his charge, thrown again into the hands of his enemies, who have so long sought for his life; in whose life and prosperity she only looks for the few remaining comforts she can enjoy. I entreat your Excellency to spare us these afflictions and many sufferings which cannot be uttered, and secure to yourself the pleasure of doing good, and vastly increasing human happiness--secure to yourself the benediction of the aged, and the gratitude of the young, and the blessing and veneration of the rising generation. The tone of the foregoing also proves that Emma shared the Prophet's humanitarian views, and it proves that the sentiments Joseph breathed at home were the sentiments he uttered abroad, prophetic and noble. William Clayton carried this letter to Governor Carlin at Quincy and delivered it to him in the presence of Judge Ralston. Carlin read the communication with great attention and expressed astonishment and admiration at its character. He first proceeded to announce his certainty that there was no excitement anywhere but in Nauvoo and among the "Mormons" themselves: that elsewhere all was quiet and there was no apprehension of trouble. However, before Elder Clayton departed, the governor so far forgot his falsehood as to say that persons were offering their services every day either in person or by letter to fight the "Mormons;" and that these warlike volunteers held themselves in readiness to come up against Nauvoo whenever he should call upon them. He had the effrontery to suggest that Joseph should give himself up to the sheriff, despite the fact that all the proceedings were notoriously illegal, and despite the fact that the Prophet's enemies had sworn to kill him in case he should be acquitted of the charge made against him. Carlin could not even say that if Joseph gave himself up his protection from the mob, in traveling to and from court, would be guaranteed. On the 18th of August the pursuers had pressed so closely upon the Prophet's retreat that he departed from Brother Sayers' house and went to the residence of Carlos Granger in the north-east part of the city. On the 19th of August Joseph concluded to go to his own home and remain for a time. The next day, Saturday, August 20th, 1842, the Apostles met in council and ordained Amasa M. Lyman to be one of the Twelve. Amasa had been ordained an Elder under Joseph's hands in Hiram, Portage County, Ohio, in 1832, and had been one of the Prophet's fellow-prisoners chained to him with the same manacles, in Richmond jail, Missouri. On Monday, the 29th day of August, 1842, the Prophet had been absent from the congregation of the Saints three weeks--hiding from his enemies. On that day the conference was assembled in the grove near the temple, when Joseph suddenly appeared upon the stand. The Saints were delighted to see him and showed great animation and cheerfulness. He addressed them with all his wonted fire, and advised them concerning all the exigencies of their situation. He reminded the people that the lies of John C. Bennett were being scattered over the land and called for Elders to go abroad to declare the truth and refute the slanders which the enemies of the Prophet and the Church were circulating. While he talked an indescribable transport of joy was manifested by the assembly; and when he concluded three hundred and eighty Elders volunteered to go immediately into the east upon the proposed mission of enlightenment. CHAPTER LIV. ATTEMPT TO CAPTURE JOSEPH--REWARD OFFERED--TRICKS TO ENTRAP THE PROPHET--HE SUBMITS TO ARREST--VISITS GOVERNOR FORD--HIS EXAMINATION AND RELEASE--A TRAITOR'S THREAT. The interposition of Providence saved Joseph from the hands of his enemies on the 3rd day of September, 1842. A considerable party of mobocrats, joined with some officers of the law, left Quincy on the 2nd of the month, intending to reach Nauvoo in the night, surround the Prophet's house and seize him in his bed. Although their road lay plainly before them, and to lose it would seem impossible, yet they wandered from the track and were many hours late in reaching their destination. About noon on the 3rd, Deputy Sheriff Pitman with two other men came stealthily upon Joseph's residence and entered it while he was at dinner with his family. Before they reached the room where the Prophet was they met John Boynton and demanded that he should reveal Joseph's hiding place. While Boynton was making some evasive answer, the Prophet walked out through a rear door of the mansion, and entering a patch of tall corn in the garden, passed serenely through to the residence of Newel K. Whitney. In the meantime the officers proceeded to search the house. Emma demanded a sight of the warrant under which they were proceeding. Pitman said he had none authorizing him to search, but insisted upon going through the house. After Emma felt sure that Joseph had escaped, she permitted them to hunt through the building. Again that night two parties made another search of the residence but failed to discover him whom they wished to make their prey. About nine o'clock in the evening the Prophet went to the house of Edward Hunter, where he received a joyous welcome and where it was believed that he could be kept safe from the hands of his enemies. News was brought that the Missourians were again moving in force to obtain his person, and two requisitions were issued, one upon the governor of Illinois and the other upon the governor of Iowa. From his retirement, the Prophet sent out comforting epistles to the Saints. In one letter, written from the residence of Elder Hunter under date of September 6, 1842, the Prophet said: * * * * * It is sufficient to know, in this case, that the earth will be smitten with a curse, unless there is a welding link of some kind or other between the fathers and the children, upon some subject or other: and behold, what is the subject? It is baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they or we be made perfect without those who have died in the gospel also; for it is necessary in the ushering in of the dispensation of the fulness of times, which dispensation is now beginning to usher in, that a whole, and complete and perfect union, and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed, from the days of Adam even to the present time; and not only this, but those things which have never been revealed from the foundation of the world, but have been kept hid from the wise and prudent, shall be revealed unto babes and sucklings in this the dispensation of the fullness of times. Now, what do we hear in the gospel which we have received? A voice of gladness! A voice of mercy from heaven, and a voice of truth out of the earth; glad tidings for the dead; a voice of gladness for the living and the dead; glad tidings of great joy. How beautiful upon the mountains are the feet of those that bring glad tidings of good things, and that say unto Zion, Behold! thy God reigneth. As the dews of Carmel, so shall the knowledge of God descend upon them! * * * * Brethren, shall we not go on in so great a cause? Go forward, and not backward. Courage, brethren, and on, on, to victory! Let your hearts rejoice, and be exceeding glad. Let the earth break forth into singing. Let the dead speak forth anthems of eternal praise to the King Immanuel, who hath ordained before the world was, that which would enable us to redeem them out of their prisons; for the prisoners shall go free. Let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your eternal King. And ye rivers and brooks and rills flow down with gladness. Let the woods and all the trees of the field praise the Lord; and ye solid rocks weep for joy. And let the sun, moon and the morning stars sing together, and let all the sons of God shout for joy. And let the eternal creations declare His name for ever and ever. And again I say, how glorious is the voice we hear from heaven, proclaiming in our ears, glory, and salvation and honor, and immortality and eternal life, kingdoms, principalities and powers! Behold the great day of the Lord is at hand; and who can abide the day of His coming, and who can stand when He appeareth? The brethren constantly visited him in his retirement, and he gave them instructions and counsels to suit every need. On the 10th day of September the Prophet returned to his home, believing that he would be as safe there as anywhere else, since his enemies would no longer expect him to take such a risk. About the 1st of October Governor Carlin issued a proclamation offering a reward of two hundred dollars each for the persons of Joseph Smith and Orrin P. Rockwell. At the same time Governor Reynolds of Missouri promised an additional price for the same purpose. On the day when this news was brought to the Prophet his wife Emma was dangerously sick. She continued to grow worse until the 5th, when fear of her death was entertained. The Prophet had her baptized twice in the river; and she began to mend and on the day following, hope was restored to the family. Sidney Rigdon and Elias Higbee reported at Nauvoo that the Missourians were gathering to unite with the militia of Illinois to secure the Prophet's person. They had learned that Carlin had intentionally issued an illegal writ, expecting thereby to draw Joseph to Carthage where he would be discharged under _habeas corpus_ proceedings and fall at once into the hands of his waiting enemies, who were to be there in numbers to seize and carry him away to Missouri without further ceremony. Sidney Rigdon was told by Stephen A. Douglas that the governor's proclamation, offering a reward to any man or set of men to secure Joseph's person, would give as much authority as a legal warrant could to an officer. It seemed likely that a general search would be instituted in Nauvoo, and Joseph concluded to leave his home once more and go into more remote retirement. On the night of Friday, the 7th of October, 1842, he started away from Nauvoo, in company with Elders John Taylor, Wilson Law and John D. Parker, traveling through that night and a part of the next day when, greatly wearied, they arrived at Father Taylor's house. Elder John Taylor was very dangerously ill at this time, being prostrated with fever. The message from the Prophet that he desired Elder Taylor to accompany him as a guide to Father Taylor's came to him when he was in bed and too weak to be capable of much exertion. It was a task utterly beyond his strength, and to human appearance it might cost him his life if he attempted it. But Joseph had sent him word that the Lord would strengthen him and heal him, and he would be able to perform the journey. Elder Taylor believed him and prepared to start. He was so weak that he had to be lifted on his horse. The night was dark and he was not very familiar with the road, and they lost their way; but the promise of the servant of the Lord to Elder Taylor was fulfilled. He endured the fatigue of the journey excellently and they reached his father's house safely. The Prophet remained away until Thursday, the 20th of October, when he returned to his family and the brethren who needed his presence and advice. In this same month a written opinion was received from Justin Butterfield, United States attorney for the district of Illinois, in which he proved the illegality of the requisition made by the governor of Missouri upon the governor of Illinois for the surrender of the Prophet. In the same document he showed in a very lucid manner what were the rights and privileges of the people of Nauvoo, pertaining to writs of _habeas corpus_ issued from their municipal court, and the full power and authority of the city council. This opinion removes at once and forever all shadow of suspicion that the Prophet was acting in a disrespectful manner toward the laws of his country. After one day at Nauvoo, Joseph returned to Father Taylor's; but in a week he was called home to find Emma worse. With his presence her health was soon renewed. On Sunday, the 30th of October, the Saints met in worship upon a temporary floor in the temple. The Prophet was expected to address them, but on that day he was so ill as to be unable to be present. Two days later, while driving out with his three children and William Clayton, the carriage was upset on the hillside. Joseph was thrown some distance, but all of the little ones were pinioned under the shattered vehicle. As soon as he could rise he rushed to rescue his boys and found them unhurt. The escape was marvelous, and he thanked his Maker therefor. The multiplicity of other business upon his hands made it impossible for Joseph to continue as editor of the _Times and Seasons_. On the 15th day of November, 1842, he appointed Apostle John Taylor to that position. Carlin's term as governor closed in 1842, and on the 8th day of December of that year Thomas Ford, his successor, delivered an inaugural address to the Senate and House of Representatives of the state in which he declared that the charters granted to the people of Nauvoo were objectionable to other citizens of the state, and that these charters should be modified and restricted. On the next day, the 9th, Hyrum Smith started for Springfield, with a number of other brethren, to present testimony to the governor that Joseph was in Illinois at the time Boggs was shot, and consequently could not have been a fugitive from the justice of Missouri. It was hoped by this means, to procure a recall by Governor Ford of the writs and proclamations issued by Carlin. On the day of the departure of these brethren the Prophet began personally to haul and cut wood for the poor of Nauvoo; and this labor of love and charity was continued vigorously and cheerfully as opportunity permitted. About this same time he began to read German in company with Apostle Orson Hyde. The friends of the Prophet called upon Governor Ford at Springfield on Wednesday, the 14th day of December, 1842, accompanied by Mr. Butterfield, United States district attorney. Butterfield read to the governor several papers in the case--including the affidavit of Boggs, the writs and proclamation of Carlin, the petition of the Prophet, and also his own written opinion upon the question at issue. In reply, the governor stated that he believed the writ issued by Carlin was illegal, but he hesitated to interfere with the act of his predecessor. Ford on the 17th of December, directed the following letter to Joseph: Your petition requesting me to rescind Governor Carlin's proclamation and recall the writ issued against you has been received and duly considered. I submitted your case and all the papers relating thereto to the judges of the Supreme Court, or at least to six of them who happened to be present. They were unanimous in the opinion that the requisition from Missouri was illegal and insufficient to cause your arrest, but were equally divided as to the propriety and justice of my interference with the acts of Governor Carlin. It being, therefore, a case of great doubt as to my power, and I not wishing even in an official station, to assume the exercise of doubtful powers, and inasmuch as you have a sure and effectual remedy in the courts, I have decided to decline interfering. I can only advise that you submit to the laws and have a judicial investigation of your rights. If it should become necessary, for this purpose, to repair to Springfield, I do not believe that there will be any disposition to use illegal violence towards you, and I would feel it my duty in your case, as in the case of any other person, to protect you with any necessary amount of force from mob violence whilst asserting your rights before the courts, going to and returning. This advice was repeated in communications of the same date from Justin Butterfield and General Adams to the Prophet; as these gentlemen thought that he would be certain of discharge and protection. Joseph, after a few days of deliberation and prayer, concluded to pursue the course suggested. He allowed himself to be arrested under the governor's proclamation, on the 26th day of December by General Wilson Law. In custody of Law, and accompanied by Hyrum Smith, Willard Richards, John Taylor and others, the Prophet departed for Springfield on Tuesday, the 27th day of December. Joseph and his party arrived at Springfield on the afternoon of Friday, December 30th; and the next morning under direction of his attorney, Butterfield, he signed a petition to Judge Pope for a writ of _habeas corpus_. Upon the brief and vigorous showing made by the lawyer the writ was granted at once; and, the Prophet being there, it was served and returned to the court in one minute. Bail was granted and General James Adams and General Wilson Law signed the bonds for the Prophet, in the sum of $2,000 each, Monday the 2nd day of January being set for the trial. While these preliminaries were being arranged, a vast crowd was gathering in the court room curious to see the famous Prophet. As Joseph and his friends were passing through the building, one of the multitude observed: There goes Smith the Prophet, and a good-looking man he is. Another said: Every one that takes his part is as damned a rascal as he is. A riot would have ensued and a mob would have been raised to do violence upon the Prophet and his friends, but for the vigorous exertion of Marshal Prentice. After the crowd was dispersed so that the Prophet could get clear of the building, he walked for some distance between living walls of staring people. In company with his attorney, Mr. Butterfield, and Elder Willard Richards he went to the American House to see Governor Ford who was sick. In the course of their conversation Ford remarked: "I am not religiously minded." Joseph responded: "I have no narrow creed to circumscribe my mind; therefore the sectarians do not like me." When the visit closed the governor said: "Well, from reports, I had reason to think that the Mormons were a peculiar people, different from other people, having horns or something of the kind; but I found that they looked like other people; indeed, I think Mr. Smith a very good-looking man." The interest and curiosity concerning the Prophet grew more intense throughout the day, after the news of his presence became generally circulated. In the afternoon a team ran away, dashing past the state house. Someone raised the cry: Joseph Smith, the Mormon Prophet, is running away! So great was the excitement occasioned by this announcement that the House of Representatives adjourned on the instant, to give the members an opportunity to get into the street and participate in the supposed sensation. The next morning was Sunday, the 1st day of January, 1843; when the speaker of the house visited the Prophet and tendered the hall of representatives for religious service. Joseph appointed Apostles Orson Hyde and John Taylor to preach to the people; and a large congregation gathered to hear the sermons and feast their eyes upon Joseph Smith. On Monday, before going to court, Joseph prophesied in the presence of Judge Adams that, in the name of the Lord, he would not go to Missouri dead or alive. A postponement was had of the case at the request of the attorney general of the state until the morning of Wednesday, January 4th. During the intervening two days the Prophet made many friends. He was invited to the houses of the most distinguished people, and received as much deferential attention as would have been accorded by faithful Catholics to a prince of the church of Rome. At nine o'clock on the morning of the day set for the trial Judge Pope appeared upon the bench with ten ladies by his side, who had been attracted by the novelty of the case and the fame of the petitioner. This Judge Pope was the father of Major-General Pope who, in the War of the Rebellion, became so distinguished for his gallant services. An effort was made by Josiah Lamborn, attorney general of the state of Illinois, to have the proceedings dismissed, and the prisoner remanded to the custody of the Missouri officers on the ground that the court lacked jurisdiction. After the motion of Lamborn had been resolutely and eloquently resisted by Butterfield, the court decided that it had jurisdiction. Mr. Butterfield then made a strong plea for the discharge of the defendant, and proceeded to recount the enormities of these attempts upon the Prophet's liberty. He said that Governor Reynolds had subscribed to a lie in making his demand for the Prophet, as appeared from the papers, and he averred that Governor Carlin would not have given up his dog on such a requisition. That an attempt should be made to deliver up a man who had not been out of the state during or since the commission of the offense, was a blow at the sacred liberty of the citizen and the strength of our institutions. After reminding the court that, if the Prophet's rights were wantonly trampled upon under color of law, the fate visited upon him might in turn fall upon others--even upon the judge--for the precedent would be followed; he concluded by saying: I do not think that the defendant ought, under any circumstances, be given up to Missouri. It is a matter of history that he and his people have been murdered or driven from that state. If he goes there it is only to be assassinated, and he had better be sent to the gallows here. _He is an innocent and unoffending man_. The opinion of Judge Pope in deciding the case was very lengthy and comprehensive. It announced the discharge of the Prophet, and completely annihilated the pretended grounds upon which the requisition was made from Missouri and the warrant and proclamation issued in Illinois. In conclusion his Honor said: No case can arise demanding a more searching scrutiny into the evidence than in cases arising under this part of the constitution of the United States. It is proposed to deprive a freeman of his liberty; to deliver him into the custody of strangers; to be transported to a foreign state; to be arraigned for trial before a foreign tribunal, governed by laws unknown to him; separated from his friends, his family, and his witnesses, unknown and unknowing. Had he an immaculate character, it would not avail him with strangers. Such a spectacle is appalling enough to challenge the strictest analysis. The framers of the constitution were not insensible of the importance of courts possessing the confidence of the parties. They therefore provided that citizens of different states might resort to the Federal Courts in civil causes. How much more important that the criminal have confidence in his judge and jury. Therefore, before the capias is issued, the officers should see that the case is made out to warrant it. Again, Boggs was shot on the 6th of May. The affidavit was made on the 25th of July following. Here was time for enquiry, which would confirm into certainty, or dissipate his suspicions. He had time to collect facts to be had before a grand jury, or be incorporated in his affidavit. The court is bound to assume that this would have been the course of Mr. Boggs but that his suspicions were light and unsatisfactory. The affidavit is insufficient. First, because it is not positive; second, because it charges no crime; third, because it charges no crime committed in the state of Missouri. Therefore he did not flee from the justice of the state of Missouri, nor has he taken refuge in the state of Illinois. The proceedings in this affair, from the affidavit to the arrest afford, a lesson to governors and judges whose action may hereafter be invoked in cases of this character. The affidavit simply says that the affiant was shot with intent to kill; and he believes that Smith was accessory before the fact to the intended murder, and is a citizen or resident of the state of Illinois. It is not said who shot him, or that the person was unknown. The governor of Missouri, in his demand, calls Smith a fugitive from justice, charged with being accessory before the fact to an assault, with intent to kill, made by one O. P. Rockwell, on Lilburn W. Boggs, in this state (Missouri). This governor expressly refers to the affidavit as his authority for that statement. Boggs, in his affidavit, does not call Smith a fugitive from justice, nor does he state a fact from which the governor had a right to infer it. Neither does the name of O. P. Rockwell appear in the affidavit, nor does Boggs say Smith fled. Yet the governor says he has fled to the state of Illinois. But Boggs only says he is a citizen or resident of the state of Illinois. The governor of Illinois, responding to the demand of the Executive of Missouri for the arrest of Smith, issues his warrant for the arrest of Smith, reciting that "whereas Joseph Smith stands charged by the affidavit of Lilburn W. Boggs with being accessory before the fact to an assault, with intent to kill, made by one O. P. Rockwell, on Lilburn W. Boggs, on the night of the 6th day of May, 1842, at the county of Jackson, in said state of Missouri; and that the said Joseph Smith has fled from the justice of said state, and taken refuge in the state of Illinois." Those facts do not appear by the affidavit of Boggs. On the contrary, it does not assert that Smith was accessory to O. P. Rockwell, nor that he had fled from the justice of the state of Missouri, and taken refuge in the state of Illinois. The Court can alone regard the facts set forth in the affidavit of Boggs as having any legal existence. The mis-recitals and overstatements in the requisition and warrant are not supported by oath, and cannot be received as evidence to deprive a citizen of his liberty and transport him to a foreign state for trial. For these reasons Smith must be discharged. Thereupon Governor Ford certified that there was no further cause for the arrest or detention of Joseph Smith by virtue of any proclamation or warrant issued by the Executive of Illinois; and that, since the judgment of the circuit court, all such proclamations and warrants were inoperative and void. After the conclusion of these proceedings and the settlement of matters attendant, the Prophet returned to Nauvoo on the afternoon of the 10th of January. The Saints were delighted to welcome him safe home, and the Twelve Apostles issued an epistle to the Saints, appointing Tuesday, the 17th day of January, 1843, as a day of humiliation, fasting, praise, prayer and thanksgiving before the great God for His mercies, and supplicating for a continued outpouring of His Holy Spirit upon the Prophet and Saints. The promised joy of this festival was marred by the threats of a traitor. On the 15th of January Sidney Rigdon received the following letter from John C. Bennett: Springfield, Illinois, January 10, 1843 _Mr. Sidney Rigdon and Orson Pratt_: DEAR FRIENDS:--It is a long time since I have written to you, and I should now much desire to see you, but I leave tonight for Missouri, to meet the messenger charged with the arrest of Joseph Smith, Hyrum Smith, Lyman Wight and others, for murder, burglary, treason, etc., etc., who will be demanded in a few days, on new indictments, found by the grand jury of a called court on the original evidence, and in relation to which a _nolle prosequi_ was entered by the district attorney. New proceedings have been gotten up on the old charges, and no _habeas corpus_ can save them. We shall try Smith on the Boggs case, when we get him into Missouri. The war goes bravely on; and, although Smith thinks he is now safe, the enemy is near, even at the door. He has awakened the wrong passenger. The Governor will relinquish Joseph at once on the new requisition. There is but one opinion on the case, and that is, nothing can save Joseph on a new requisition and demand predicated on the old charges on the institution of new writs. He must go to Missouri; but he shall not be harmed, if he is not guilty; but he is a murderer, and must suffer the penalty of the law. Enough on this subject. I hope that both your kind and amiable families are well, and you will please to give them all my best respects. I hope to see you all soon. When the officer arrives, I shall be near at hand. I shall see you all again. Please to write me at Independence immediately. Yours respectfully, JOHN C. BENNETT. Sidney perused the cowardly missive, and instead of warning the Prophet, he gave the communication to Orson Pratt, but the latter at once presented it to the Prophet, that he might know of the further plot against his life. Orson Pratt wanted no correspondence with Bennett, the traitor, and had no fellowship with his works of darkness. On Wednesday, the 18th day of January, 1843, Joseph and Emma entertained a large company of brethren and sisters at their house to celebrate the fifteenth anniversary of their wedding. CHAPTER LV. A BREATHING SPELL--JOSEPH'S ANTICIPATION OF HIS SACRIFICE--MANY PROPHECIES AND AN IMPORTANT THEOLOGICAL EPOCH IN THE EARLY PART OF 1843--WRESTLING AND OTHER MANLY SPORTS--EXTRACTS FROM HIS SERMONS-- ATTACK ON THE NAUVOO CHARTER--THE LULL WAS BRIEF. One of the very few seasons of peace in Joseph's life now dawned upon him. It was none the less appreciated because it was brief. The early part of 1843 is one of the marked epochs in the theological history of the Church. The Prophet, having his unrestrained liberty, was enabled to give to the Saints in writings, sermons and in personal conversations, many prophecies and principles for spiritual and temporal guidance. Joseph must have known that this was but the lull which precedes the fiercer outburst of the tempest, for in January, 1843, outlining some work which he designed that the Twelve should perform very soon thereafter, he promised his assistance and leadership to them, with this very significant condition, upon which he placed emphasis: _"If I live."_ A few days later, on Sunday, the 22nd day of January, he preached from the stand which had been erected inside the temple walls, a temporary floor having been put in that building for the purpose of holding meetings there. President Wilford Woodruff made a synopsis of the sermon, in which occurs the following: God Almighty is my shield; and what can man do if God is my friend? _I shall not be sacrificed until my time comes; then I shall be offered freely._ The Prophet recorded this same prophecy concerning his own fate in his journal, showing thereby that he recognized its weight and foresaw its fulfilment. Among the many prophecies of this period was one concerning Orrin P. Rockwell, who had been captured, imprisoned and maltreated in Missouri. There seemed no human possibility of Porter Rockwell's deliverance; his murder was decreed before his arrest; and no one of the brethren would be permitted to enter Missouri to assist him with advice or bail, under penalty of death. And yet on the 15th day of March the Prophet publicly declared: In the name of the Lord Jesus Christ I prophecy that Orrin P. Rockwell will get away honorably from the Missourians. In the same month of March, Joseph, in company with Elders Willard Richards and Wilford Woodruff, discovered in the early evening a stream of light in the southwest quarter of the heavens. Its rays were in the form of a broad sword with the hilt downward; the blade was raised, pointing from the west to the southwest, at an angle of forty-five degrees, and extended nearly to the zenith. As they beheld this marvel in the sky Joseph said: As sure as there is a God who sits enthroned in the heavens, and as sure as He ever spoke by me, so sure will there be a bloody war; and the flaming sword in the heavens is the certain sign thereof. Two or three weeks later, he prophesied in the presence of Elder Orson Hyde and others that a struggle in which much blood would flow would begin in South Carolina, and would probably arise through the slave question. This was a repetition of the revelation which he had received and announced more than ten years earlier. A delegation of young men from New York came to see Joseph at Nauvoo in February, 1843, and with great respect solicited his views concerning Millerism and the coming of Christ, and the day of judgment, which Miller had fixed for April 3, 1843. The Prophet warned them that Miller was in error; that before Christ should come the prophecies must all be fulfilled, the sun be darkened and the moon turned to blood. A Chicago paper of that time published a certificate of one Hyrum Reading, of Ogle County, Illinois, stating that he had seen the sign of the Son of Man; and the editor of the paper declares that Joseph Smith had met his match. The Prophet responded that Mr. Reading had not seen the sign of the Son of Man, as foretold by Jesus, neither had any man nor will any man, until after the fulfilment of the prophecies; and he declared: Hear this, oh earth! the Lord will not come to reign over the righteous in this world in 1848, nor until everything for the bridegroom is ready. Joseph was once praying very earnestly to know the time of the coming of the Savior, when he heard a voice saying: Joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the Son of Man. Therefore let this suffice and trouble me no more. In recording this divine utterance, the Prophet says that he was left thus without being able to decide whether this coming referred to the millennium or to some previous appearing, or whether he should die and thus see the face of Christ. Joseph would have been eighty-five years old on the 23rd day of December, 1890; and he says: I believe the coming of the Son of Man will not be any sooner than that time. The question was proposed at a lyceum which Joseph attended whether the kingdom of God was set up before the day of Pentecost or not till then? The Prophet's answer was recorded at some length by Apostle Wilford Woodruff from whose synopsis the following paragraphs are taken: Some say the kingdom of God was not set up until the day of Pentecost, and that John did not preach the baptism of repentance for the remission of sins; but I say, in the name of the Lord, that the kingdom of God was set up on the earth from the days of Adam to the present time. Whenever there has been a righteous man on earth unto whom God revealed His word and gave power and authority to administer in His name, and where there is a priest of God--a minister who has power and authority from God to administer in the ordinances of the gospel and officiate in the Priesthood of God, there is the kingdom of God; and, in consequence of rejecting the gospel of Jesus Christ and the Prophets whom God has sent, the judgments of God have rested upon people, cities and nations, in various ages of the world, which was the case with the cities of Sodom and Gomorrah, which were destroyed for rejecting the prophets. Now I will give my testimony. I care not for man. I speak boldly and faithfully, and with authority. How is it with the kingdom of God? Where did the kingdom of God begin? Where there is no kingdom of God, there is no salvation. What constitutes the kingdom of God? Where there is a prophet, a priest or a righteous man unto whom God gives His oracles, there is the kingdom of God; and where the oracles of God are not, there the kingdom of God is not. In these remarks, I have no allusion to the kingdoms of the earth. We will keep the laws of the land; we do not speak against them; we never have spoken against them; though we can scarcely mention the state of Missouri and our persecutions there, but that the cry goes forth that we are guilty of treason, which is false. We speak of the kingdom of God on the earth; not the kingdoms of men. These emphatic statements show the loyal position which the Prophet maintained toward his country, and the view he had concerning governments in general. The Prophet gave his brethren three grand keys whereby to know whether any supernatural visitor was from God or from Satan. When a messenger comes, saying he has a message from God, offer him your hand, and request him to shake hands with you. If he be an angel, he will do so, and you will feel his hand. If he be the spirit of a just man made perfect, he will come in his glory; for that is the only way he can appear. Ask him to shake hands with you, but he will not move, because it is contrary to the order of heaven for a just man to deceive; but he will still deliver his message. If it be the devil as an angel of light, when you ask him to shake hands, he will offer you his hand, and you will not feel anything: you may therefore detect him. In the midst of these exalted labors, Joseph took great delight in mingling with the brethren in manly sports. On Saturday, the 28th day of January, 1843, he played a fine game of ball at Nauvoo with his brethren. During the same winter some of his friends saw him teaching his little son Frederick to slide upon the ice; and the Prophet enjoyed the exhilaration and was as merry as a boy. On Monday, the 13th day of March, 1843, Joseph met William Wall, the most expert wrestler of Ramus, Illinois, and had a friendly bout with him. He easily conquered Wall who up to that time had been a champion. About the same time he had a contest at pulling sticks with Justus A. Morse, reputed to be the strongest man in that region. The Prophet used but one hand and easily defeated Morse. One evening in March, twenty-seven children were brought to a meeting to be blessed. Joseph took great joy in laying his hands upon the heads of the innocent little ones, and he blessed nineteen of them himself with great fervency. He turned pale and lost his strength, and was compelled to retire, leaving the meeting and its duties to his brethren. Elder Jedediah M. Grant inquired of him the next day concerning the cause of the strange manifestation. The Prophet replied that as he blessed the little ones, it was made known to him that Lucifer would exert an influence to destroy them, and he strove with all his faith to seal upon them security of their lives and virtue upon earth. So much power emanated from him into the children that he became weak. Joseph referred to the case of the woman who touched the hem of the garment of Jesus, by which her issue of blood was staunched, and the Savior said: "Somebody hath touched me; for I perceive that virtue has gone out of me." Joseph told Elder Grant that the virtue referred to by the Savior was the spirit of life; and men who exercised great faith in administering to the sick, blessing little children, and making confirmations were liable to become weakened. On Monday, the 6th day of February, 1843, the Prophet was elected mayor of Nauvoo by unanimous vote; at the same time Orson Spencer, Daniel H. Wells, George A. Smith and Stephen Markham were elected aldermen; and Hyrum Smith, John Taylor, Orson Hyde, Orson Pratt, Sylvester Emmons, Heber C. Kimball, Benjamin Warrington, Daniel Spencer and Brigham Young were elected councilors. Joseph put his accustomed vigor into his duties as chief officer of the municipality. At the first meeting of the council after the election Joseph urged the necessity of relieving the city of unnecessary expenses and burdens, and warned the members against demanding pay for every little service rendered. At the same meeting it was resolved to establish markets in the city; and the Prophet spoke earnestly about the regulation of prices, so that the poor should not be oppressed; that, while the farmer should have fair compensation for his products, the mechanic should also have justice in purchasing the necessaries of life. If the principles of official integrity and economy, and the principles of fair dealing and mutual protection between producers and dealers, which the Prophet taught at this time, could have general acceptance and obedience throughout the world, what a wonderful stride would be taken toward the social redemption of the human race! Politics would be purified--for only men of integrity and nobility of character could or would hold office. Pauperism, that fruitful source of crime, would be practically unknown. Public economy and private prosperity would go hand in hand. On the 2nd day of March, 1843, the House of Representatives of the Illinois Legislature took up a bill to repeal a part of the Nauvoo city charter. There was a determination on the part of the majority to push the bill to its passage; and all the protests of a few fair-minded and courageous men availed nothing. Representative Thomas B. Owen compared the charter of Nauvoo with those of other cities and showed that this bill proposed to repeal the same powers in the Nauvoo charter which existed in every other charter in the state. He declared positively of his own knowledge that good order and industry characterized the "Mormons," and he made no doubt that they were much abused. He protested against such a malicious and contemptible course of cowardice as that which was proposed. Next day the bill was put upon its passage; and William Smith of Nauvoo, who was a representative in the Assembly, moved an amendment to the title of the measure so that it would read--"A bill for an act to humbug the citizens of Nauvoo." The motion created great sensation, in the midst of which William declared that he considered the amendment perfectly described the contents of the bill, and he was anxious that things should be called by their right names. Naturally the chair decided that such an amendment, "not being respectful," was not in order, and the bill with its original title was then passed. On the 4th of March the Senate considered this same measure and refused to pass it. Hyrum brought information to the mayor on the evening of the 25th of March, 1843, upon which Joseph issued a proclamation as follows: Whereas it is reported that there now exists a band of desperadoes, bound by oaths of secrecy, under severe penalties in case any member of the combination divulges their plans of stealing and conveying properties from station to station, up and down the Mississippi and other routes: And Whereas it is reported that the fear of the execution of the pains and penalties of their secret oath on their persons prevents some members of said secret association (who have, through falsehood and deceit, been drawn into their snares), from divulging the same to the legally-constituted authorities of the land: Know ye, therefore, that I, Joseph Smith, Mayor of the City of Nauvoo, will grant and insure protection against all personal mob violence to each and every citizen of this city who will come before me and truly make known the names of all such abominable characters as are engaged in said secret combination for stealing, or are accessory thereto, in any manner. And I respectfully solicit the co-operation of all ministers of justice in this and the neighboring states to ferret out a band of thievish outlaws from our midst. Joseph was determined to protect Nauvoo from plunderers without, and from thieves within, and this determination expressed in the document just quoted was so vigorously enforced that the bad elements, in self protection, combined against him. This league was one of the factors in the culminating persecutions of his life. In the beginning of April the Prophet went to Ramus accompanied by Apostle Orson Hyde and William Clayton, to preach to the Saints there. Among many important utterances contained in his sermons of that time are these: When the Savior shall appear, we shall see Him as He is. We shall see that He is a man like ourselves; and that same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy. (John 14:2, 3.) The appearing of the Father and the Son, in that verse, is a _personal_ appearance; and the idea that the Father and the Son dwell in a man's heart is an old sectarian notion, and is false. In answer to the question, "Is not the reckoning of God's time, angel's time, prophet's time, and man's time according to the planet on which they reside?" I answer, yes. But there are no angels who minister to this earth but those who do belong or have belonged to it. The angels do not reside on a planet like this earth; but they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest--past, present and future, and are continually before the Lord. The place where God resides is a great Urim and Thummim. This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ's. Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms, even all kingdoms, will be made known; and a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word * * * * * * * Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection; and if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come. There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated; and when we obtain any blessing from God, it is by obedience to that law upon which it is predicated. The Father has a body of flesh and bones as tangible as man's; the Son also: but the Holy Ghost has not a body of flesh and bones, but is a personage of spirit. Were it not so, the Holy Ghost could not dwell in us. A man may receive the Holy Ghost, and it may descend upon him and not tarry with him. In May, while returning through Carthage from his mission to Ramus, Joseph dined with Stephen A. Douglas, who was there holding court. After dinner, the Prophet, at the request of Douglas, gave a minute history of the persecutions of the Saints in Missouri. The judge listened attentively and pronounced unstinted condemnation upon the conduct of Boggs and the other mobocrats of Missouri, and declared that they ought to be punished. Joseph concluded by saying that this wholesale plunder and extermination was a foul and corroding blot upon the fair fame of the Republic, the very thought of which would have caused the patriotic framers of the Constitution to hide their faces in sorrow and shame. He prophesied to Douglas: Judge, you will aspire to the presidency of the United States, and if you ever turn your hand against the Latter-day Saints, you will feel the weight of the hand of the Almighty upon you; and you will live to see and know that I have testified the truth to you, for the conversation of this day will be with you through life. These words of the Prophet to Judge Douglas have been fulfilled to the very letter. Douglas did aspire to the presidency of the United States; he did use his influence against the Latter-day Saints thinking he could gain popularity by so doing; and he miserably failed. He was deserted by his own friends, and died a disappointed man. Commencing on the first day of the fourteenth year of the Church of Jesus Christ of Latter-day Saints, a special conference was held on the floor of the temple at Nauvoo. In presenting the authorities of the Church, the Prophet asked the people if they were satisfied with the First Presidency. "If," said he, "I have done anything to injure my standing or dishonor our religion in the sight of angels, or men, or women, I am sorry for it. I do not know that I have done anything of the kind; but if I have, come forward and tell me of it." Joseph wanted the Saints to feel that every officer of the Church, from the President down to the least in authority, was responsible to the body of the Saints, as well as to God, for his conduct; and thereby established a rule which was of great help at a later time. Brigham Young made the motion to sustain Joseph Smith as President of the whole Church, and one vast sea of hands was presented, carrying the motion unanimously. At this conference Apostle Orson Pratt remarked that a man's body changes every seven years; and Joseph replied: There is no fundamental principle belonging to a human system that ever goes into another in this world or in the world to come; I care not what the theories of men are. We have the testimony that God will raise us up, and He has the power to do it. If anyone supposes that any part of our bodies, that is, the fundamental parts thereof, ever goes into another body, he is mistaken. * * * * * A special conference of the Elders was convened on the 10th day of April, 1843, to ordain missionaries to go forth into the vineyards and build up churches; and one hundred and fifteen appointments were made by the united voice of the conference. On the 12th of April two large parties of Saints landed at Nauvoo under the charge of Elders Lorenzo Snow, Parley P. Pratt and Levi Richards. On the day following, the emigrants and a great multitude of others assembled at the temple to listen to an address from the Prophet to the new comers. He advised them concerning their temporal welfare, their means of life; and pronounced the blessings of heaven and earth upon them, inasmuch as they should keep the commandments of God. The lull in the active persecution against the Prophet was soon at an end. His enemies never for an instant contemplated the relinquishment of their purpose to carry him into Missouri to be assassinated. Threats came to him from time to time, the low mutterings which precede the crash of a thunderbolt. He applied to the governor of Iowa to recall the writs issued against him upon requisitions from Missouri, so that he might visit the Saints in Zarahemla, basing his request upon the action taken by Judge Pope at Springfield, which substantiated the illegality of Missouri's demand. But his request was in vain, and he was obliged to risk his liberty and his life whenever duty called him to the Iowa side of the river. CHAPTER LVI. THE CELESTIAL ORDER OF MARRIAGE--ETERNITY AND PLURALITY OF THE COVENANT --THE REVELATION WRITTEN AND DELIVERED TO THE HIGH COUNCIL--JOSEPH, HYRUM AND OTHERS OBEY IT. Every woman has the right to virtuous wifehood and maternity. This was the omnipotent design in her creation. Yet how shall it be fulfilled under modern systems? Clearly, the Creator can make known. "When they are out of the world they neither marry nor are given in marriage," saith the revelation; therefore the tie of conjugal relation must be made here and to endure beyond the gates of death it must be fixed by an eternal covenant with the divine sanction. Joseph Smith's mission was all-comprehending. From the Church organization, it expanded until it made known a code of moral law by which the modern world, under the light of Christian truth, may achieve social redemption and be forever purified. The decree of the Lord making known to the Prophet the eternity and plurality of marriage, was a part of this sublime plan. It came to him little by little, as he was enabled to bear the dazzling light of celestial glory: and when eventually the full view of the holy order was permitted to him, he saw the principles of eternal progression, the laws by which the universe is filled with shining and inhabited spheres to make the infinite glory of our God. The exaltation of these visions was all that mortal man could bear; and the Prophet felt that the dull, selfish world would refuse to understand the purity and promise, would refuse to undergo the earthly trials to secure the heavenly blessing, and would seek the death of such humble disciples of the Savior as should embrace this principle of eternal life. Even after that portion of the revelation now recorded in the _Doctrine and Covenants_ was made known to him, Joseph did not write it for a time, although he obeyed its commands and taught it to Hyrum and other faithful men, who, in prayer and humility before God, accepted and fulfilled its requirements. The revelation therefore remained the _unwritten_ law of God, established in the hearts and obeyed in the lives of some of His faithful servants, until the 12th day of July, 1843, when it was recorded, that it might remain a comfort and guide to the people after Joseph and Hyrum should pass away. On that day, under the Prophet's dictation, and in the presence of Hyrum, the revelation was written by William Clayton. A copy of it was taken the next day by Joseph C. Kingsbury for Bishop Newel K. Whitney. On the 12th day of August, 1843, the revelation was read before the high council and presidency of the stake of Nauvoo. There were present Hyrum Smith, who presented the principle; William Marks, Charles C. Rich, and Austin Cowles, the stake presidency; and Samuel Bent, William Huntington, Alpheus Cutler, Thomas Grover, Lewis D. Wilson, David Fullmer, Aaron Johnson, Newel Knight, Leonard Sobey, Isaac Allred, Henry G. Sherwood and Samuel Smith, the high council. After reading the revelation, Hyrum promised his brethren that they who accepted it should be blessed and sustained in the Church by the Spirit of God and the confidence of the Saints, and they who rejected it should fall away in their faith and power; and it was even so. To promulgate this commandment and to obey it was probably the Prophet's greatest earthly trial. Emma did not at first accept it; but later she became convinced of its truth and gave good women to her husband to wife as Sarah of old administered to Abraham. Some of the Prophet's brethren caused him great sorrow by teaching impurity of life under the guise of this holy principle: but their wickedness was uncovered and the Church was purged of their presence. The teaching of the revelation has been a test of personal holiness. The men who have seen in this commandment a holy and exalted duty and who obeyed in meekness and purity, have lived by their faith and have come off triumphant; while those who have sought to minister to evil passions have sunk and been cast out. There is not one word in the revelation, nor was there one word in the Prophet's teaching other than purity and self sacrifice. The Lord said: I am the Lord thy God; and I give unto you this commandment--that no man shall come unto the Father but by me or by my word, which is my law, saith the Lord; And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God; For whatsoever things remain are by me, and whatsoever things are not by me, shall be shaken and destroyed. Therefore, if a man marry him a wife in the world, and he marry her not by me nor by my word, and he covenant with her so long as he is in the world and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world; Therefore, when they are out of the world they neither marry nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory; For these angels did not abide my law, therefore they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity; and from henceforth are not gods, but are angels of God forever and ever. And again, verily I say unto you, if a man marry a wife, and make a covenant with her for time and for all eternity, if that covenant is not by me or by my word, which is my law, and is not sealed by the Holy Spirit of promise, through him whom I have anointed and appointed unto this power--then it is not valid neither of force when they are out of the world, because they are not joined by me, saith the Lord; neither by my word; when they are out of the world, it cannot be received there, because the angels and the gods are appointed there, by whom they cannot pass; they cannot, therefore, inherit my glory; for my house is a house of order, saith the Lord God. And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power, and the keys of this priesthood; and it shall be said unto them, ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths--then shall it be written in the Lamb's Book of Life, that he shall commit no murder whereby to shed innocent blood, and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity, and shall be of full force when they are out of the world; and they shall pass by the angels, and the Gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds forever and ever. Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them. Verily, verily, I say unto you, except ye abide my law, ye cannot attain to this glory. For strait is the gate, and narrow the way that leadeth unto the exaltation and continuation of the lives, and few there be that find it, because ye receive me not in the world neither do ye know me. But if ye receive me in the world, then shall ye know me, and shall receive your exaltation, that where I am, ye shall be also. This is eternal lives, to know the only wise and true God, and Jesus Christ, whom he hath sent. I am he. Receive ye, therefore, my law. * * * * * * * * And again, as pertaining to the law of the Priesthood: If any man espouse a virgin, and desire to espouse another, and the first give her consent; and if he espouse the second, and they are virgins, and have vowed to no other man, then is he justified; he cannot commit adultery, for they are given unto him; for he cannot commit adultery with that that belongeth unto him and to no one else; And now, as pertaining to this law, verily, verily, I say unto you, I will reveal more unto you hereafter. CHAPTER LVII. AN EVIL QUARTETTE--REYNOLDS, FORD, BENNETT AND OWENS--A NEW WRIT-- JOSEPH KIDNAPPED AT DIXON AND THREATENED WITH DEATH--EFFORTS FOR RELEASE ON "HABEAS CORPUS"--A WRESTLING MATCH--ENTRY INTO NAUVOO-- JOSEPH RELEASED--THE KIDNAPPERS AS FOR A MOB ARMY--INDEPENDENCE DAY AT NAUVOO. A pitiable yielding to murderous hate was exhibited in the conduct in June, 1843, of Reynolds and Ford, the governors respectively of the great states of Missouri and Illinois. The adviser of Reynolds was John C. Bennett, the corrupt traitor; the adviser of Ford was Sam C. Owens, one of the leaders of the Jackson mob. On the 13th day of June, Thomas Reynolds, governor of the state of Missouri, made a requisition upon the state of Illinois for the person of Joseph Smith, charged with treason, on the ground that he was a fugitive from justice. To show the close communion of the quartette, Reynolds, Bennett, Ford and Owens, it is well to note that Bennett and Owens, before any papers were issued, made their boasts that the governors of the two states would comply with their demands, and that Joseph Smith would be delivered to death at the hands of his old enemies in Missouri. And on the 10th of June, three days before the requisition was issued, Sam Owens and John C. Bennett had informed Governor Ford by letter that Joseph Reynolds, sheriff of Jackson County, (although the alleged offense of treason had been committed in Daviess County) would be appointed by Governor Reynolds of Missouri to receive the person of Joseph Smith from the officials of Illinois; and they, in the same letter, instructed Governor Ford to appoint Harmon T. Wilson of Hancock County, to serve the writ which they demanded Ford to issue. Their reason for wanting Reynolds of Jackson County is clear; he was known to be in sympathy with the mob there, while the officers of Daviess County might have an abhorrence of murder and might refuse to be so pliant as the assassins desired. While their reason for demanding the appointment of Harmon T. Wilson was stated in a letter to Ford by Sam C. Owens in the following words: Dr. Bennett further writes me that he has _made an arrangement_ with Harmon T. Wilson, of Hancock County, ( Carthage, seat of justice), in whose hands he wishes the writ that shall be issued by you to be put. The plan as dictated to the governors by these villains was executed. On the same day that the governor of Missouri appointed Reynolds to go to Illinois after the person of the Prophet, Joseph started with Emma and their children to see her sister Mrs. Wasson, who lived near Dixon, Lee County, Illinois. Five days later, on the 18th of June, a message was received at Nauvoo from Judge James Adams, of Springfield, from which it was learned that Ford had issued the writ for Joseph and that it was on the way. Hyrum Smith immediately sent Stephen Markham and William Clayton on horseback, William riding Joe Duncan, to find and warn the Prophet. These devoted men traveled two hundred and twelve miles in sixty-six hours, and found Joseph between the town of Dixon and Wasson's place. When they told him of the danger he said: Do not be alarmed, I have no fear, and shall not flee. I will find friends and the Missourians cannot slay me, I tell you in the name of Israel's God. Wilson and Reynolds had disguised themselves and proposed to be "Mormon" elders, following Joseph to Wasson's. On the 23rd of June they reached that place while the family were at dinner and said: "We want to see Brother Joseph." They seized him the instant they found him and presented cocked pistols to his breast, without showing any writ or serving any process. Joseph inquired: "What is the meaning of this?" And Reynolds replied: "God damn you, be still, or I'll shoot you, by God." Wilson joined in this awful profanity and threat, and they both struck the Prophet with their pistols. He only said: Kill me if you will, I am not afraid to die; and I have endured so much oppression that I am weary of life. But I am a strong man, and I could cast both of you down, if I would. If you have any legal process to serve, present it, for I am at all times subject to law and shall not offer resistance. At this time, Stephen Markham walked toward them and the kidnappers swore they would kill him; but he paid no attention to their threats. Still bruising the Prophet with their pistols and threatening every instant to kill him if he spoke, they dragged him to a wagon without, and would have driven away not permitting him to say one word to his family or to obtain his hat and coat, but Stephen Markham interposed He boldly seized the horses by the bits, and would not let them go until Emma could run from the house with the Prophet's clothing. Stephen mounted a horse and started to Dixon where the kidnappers also proceeded at full speed without even allowing Joseph to speak to his wife or little children. The wretches had not shown any writ, nor had they told the Prophet what was the charge against him. During the whole journey of eight miles to Dixon they continued to strike his sides with their pistols and to swear that they would have his life. So brutal were their blows that he almost fainted, and each side was turned black and blue for a circumference of eighteen inches. At Dixon they thrust him into a room at the tavern and guarded him there, while ordering fresh horses to be ready in five minutes. As Stephen Markham had raised an alarm at Dixon and proposed to get a lawyer, Reynolds once more declared his intention to shoot the Prophet. Joseph said: "Why do you make this threat so often? If you want to shoot me, do so. I am not afraid." The continued calmness and the undaunted heroism of the Prophet had their effect upon his captors; and at last they desisted from their threats, although they continued their abuse. No doubt they would have killed him but they were too cowardly. They wanted to get him into Missouri where the murder could be consummated without any danger to them. The lawyers whom Stephen secured for the Prophet were not permitted by Reynolds and Wilson to consult their client; but the effect of this highhanded proceeding was to arouse the indignation of the landlord and his friends. They gathered around the hotel and told Reynolds that this might be the Missouri way, but it would not do for Dixon, where the people were law-abiding and would not permit any man to be kidnapped and dragged away without knowing the charge against him and without an opportunity for judicial examination. As a large crowd had gathered by this time and as they threatened to take summary action against the brigands, Reynolds and Wilson concluded to permit a consultation with the lawyers. As soon as he could get speech with the attorneys, Joseph told them that he had been taken prisoner without process, had been insulted, bruised and threatened; and that he wanted to sue out a writ of _habeas corpus_. At this Reynolds swore that he would only wait half an hour. A Mr. Dixon who had opposed Reynolds and Wilson in their outrageous doings, immediately sent messengers to the master in chancery and to Lawyer Walker to have them come to Dixon to get out a writ of _habeas corpus_. The next morning the writ was issued, returnable before Judge Caton of the ninth judicial circuit at Ottawa and duly served upon Reynolds and Wilson. Writs were also obtained against them for threatening the life of Stephen Markham, for assaults upon Joseph and for false imprisonment; and these villains were soon placed in the custody of the sheriff of Lee County, whereupon their demeanor became as craven as it had before been bold and threatening. In the meantime Joseph had sent William Clayton to Nauvoo to inform Hyrum of what was being done. The Prophet still in captivity to Reynolds and Wilson, who in turn were in custody of Sheriff Campbell, proceeded that night to Pawpaw grove, thirty-two miles on the road to Ottawa. Here Reynolds and Wilson again began to abuse their captive; but Campbell came to his assistance and slept by his side that night to protect him from further assault. Early the next morning the hotel was filled with citizens who wanted to see the Prophet and hear him preach. Fearing the effect of an address from Joseph, Sheriff Reynolds yelled: "I want you to understand that this man is my legal prisoner, and you must disperse." This was false. No writ or other process had been served upon Joseph, and he was nobody's legal prisoner. But without waiting to discuss the legal question, an old man named David Town, who was lame and carried a large hickory walking stick, advanced upon Reynolds and said: You damned infernal puke, we'll learn you to come here and interrupt gentlemen. Sit down there, [pointing to a very low chair] and sit still. Don't you open your head till General Smith gets through talking. If you never learned manners in Missouri, we'll teach you that gentlemen are not to be imposed upon by a nigger-driver. You cannot kidnap men here. There's a committee in this grove that will sit on your case; and, sir, it is the highest tribunal in the United States, as _from its decision there is no appeal_. Reynolds was made aware that Mr. Town was the head of a committee, just then assembled to deal with some land speculators who had attempted to impose upon honest settlers, and he obeyed with great meekness. The Prophet talked an hour and a half on the subject of marriage, which was the topic selected for him by his congregation. From that hour on his freedom commenced. Learning at Pawpaw grove that Judge Caton was absent in New York the party turned back to Dixon, arriving there about 4 o'clock in the afternoon of June 25th. A return of the writ of _habeas corpus_ was made to the master in chancery, with the endorsement that the judge was absent; whereupon a new writ was issued, returnable before the nearest tribunal in the fifth judicial district authorized to hear and determine writs of _habeas corpus_, and Mr. Campbell, the sheriff of Lee County, at once served it upon Wilson and Reynolds. Arrangements were then made to go before Judge Stephen A. Douglas at Quincy, a distance of two hundred and sixty miles; and in the meantime, anticipating treachery, Stephen Markham started with a letter to the Prophet's friends informing them further of his movements. This action was deemed necessary; for the whole country seemed to be swarming with men anxious to carry Joseph into Missouri, where, according to the free boasts of Reynolds, Wilson and others, his death was certain. The party in charge of the Prophet proceeded toward Quincy. On Tuesday, the 27th of June, shortly after crossing Fox River, they met seven of the Prophet's friends. The brethren burst into tears at sight of Joseph; and as they embraced him he spoke to his captors who, it must be remembered, had not yet shown any writ or other process and were therefore kidnappers: "I think I will not go to Missouri this time, gentlemen. These are my boys." Then he mounted his favorite horse, Joe Duncan; and the entire company proceeded to a farmhouse and made a halt. This party of the Prophet's friends was under the leadership of Thomas Grover, and from them it was learned that Elders Charles C. Rich and Wilson Law with other and larger parties were seeking the Prophet to prevent his murder and abduction. Reynolds and Wilson shook with fear. Peter W. Cownover, one of the Prophet's friends, said to Wilson: "What is the matter with you? Have you got the ague?" Wilson managed to stammer, "No." Reynolds asked, "Is Jem Flack in the crowd?" Someone answered: "He is not now, but you will see him tomorrow about this time." "Then," said Reynolds, "I am a dead man; for I know him of old." Cownover told the foolish fellow not to be frightened, for no one intended to injure him. Stephen Markham had turned back when he met this party and was with them. He walked up to Reynolds and offered his hand, when the bandit cried out: "Do you meet me as a friend? I expected to be a dead man when I met you again." Markham replied: "We are friends, except in law; that must have its course." At Andover that night Reynolds and Wilson gathered a party and held a consultation. They intended to raise a company, take the Prophet by force, escape from their own arrest, and run with him to the mouth of Rock River, on the Mississippi, where they said they had a company of men all ready to drag him into Missouri and wreak vengeance upon him. But for Stephen Markham's vigilance they would have executed this plan, but he foiled them by putting the Sheriff of Lee County on his guard. On Wednesday, the 28th of June, they encamped in a little grove at the head of Elleston Creek. While the animals were feeding, Reynolds said: "No, we will go from here to the mouth of Rock River and take steamboat to Quincy." Markham replied: "No; for we are prepared to travel and will go by land." Wilson and Reynolds both yelled out: "No, by God, we won't; we will never go by Nauvoo alive." Both drew their pistols upon Markham, who turned to Sheriff Campbell saying: "When these men took Joseph a prisoner, they took even his pocket knife. They are now prisoners of yours and I demand that their arms be seized." Reynolds and Wilson refused to yield their weapons; but when the sheriff threatened to call for assistance, they submitted. While on this journey and resting in a little grove of timber where the ground was well sodded, one of the lawyers for Reynolds and Wilson began to boast of his prowess as a wrestler. He offered to wager any sum that he could throw any man in the state of Illinois at side-hold. Stephen Markham, a side-hold wrestler, told the lawyer that he would not contest for money but would try a bout for fun. They grappled, and the man threw Markham, when a great shout arose from Joseph's enemies, and they began to taunt the Prophet and his friends. Joseph turned to Brother Philemon C. Merrill, a young man from Nauvoo, subsequently adjutant in the Mormon Battalion, and later a resident of St. David, Arizona, and said: "Get up and throw that man." Merrill was about to say that side-hold was not his game; but before he could speak the Prophet commanded him in such a way that his tongue was silenced. He arose to his feet filled with the strength of a Samson. Merrill lifted his arms and said to the lawyer: "Take your choice of sides." The man took the left side with his right arm under; when the company all declared that this was not fair, as he had a double advantage. Merrill felt such confidence in the word of the Prophet that it made no difference to him how much advantage his opponent took, and he allowed the hold. As they grappled Joseph said: "Philemon, when I count three, _throw him!_". On the instant after the word dropped from Joseph's lips, Merrill, with the strength of a giant, threw the lawyer over his left shoulder, and he fell striking his head upon the earth. Awe fell upon the opponents of the Prophet when they saw this, and there were no more challenges to wrestle during the journey. While they were lodged at a farm house near Monmouth one night Reynolds and Wilson again plotted to raise a mob and seize Joseph; but Peter Cownover detected them, and Sheriff Campbell put them under restraint, feeling that they were no longer to be trusted. On Thursday, the 29th of June, another party of the Prophet's friends joined him. He called James Flack to his side and told him he must not injure Reynolds whatever the provocation might have been; for the Prophet had pledged himself to protect the Missouri sheriff. The lawyers and Sheriff Campbell, with other civil officers, decided that the hearing upon the writ of _habeas corpus_ might lawfully be held in Nauvoo, and they desired to go there rather than to Quincy; so the party turned in that direction. This occasioned great joy to Joseph. His bruises were forgotten, and that night when they reached the house of Michael Crane, on Honey Creek, he sprang from the buggy, walked up to the fence, and leaped over without touching it. A messenger had carried the news of the homecoming to Nauvoo, and on Friday, June the 30th, a joyous cavalcade went out to meet the Prophet. The meeting between Joseph and Hyrum was most touching. Joseph had just passed through one of the many perils of his life, but one of the few which Hyrum did not share; and his return caused Hyrum to weep for joy as he took the Prophet in his arms. The spectacle of the entry into Nauvoo was most imposing, for the delighted people sang for joy and made such demonstration of love and gladness in Joseph's behalf, that the lawyers and officers from Dixon were charmed and deeply impressed. After they were within the city the multitude seemed unwilling to disperse, but Joseph said to them: I am out of the power of the Missourians again, thank God; and thank you all for your kindness and love. I bless you in the name of Jesus Christ. I shall address you in the grove, near the temple, at 4 o'clock this afternoon. A feast had been prepared at Joseph's house, and there he went--still in the hands of his captors, Reynolds and Wilson, who were the prisoners of Sheriff Campbell of Lee County; and all of these with about fifty of the Prophet's friends sat at his table. The place of honor was given to Reynolds and Wilson who were waited upon by Emma with as much courtesy as could have been bestowed upon a beloved guest. This kindness heaped coals of fire on their heads, for they remembered the time when they had dragged the Prophet from the side of his wife and little ones and had refused to permit him to say farewell. Under advice of the lawyers, Joseph with his captors was brought before the municipal court at Nauvoo, and all the writs and other papers were filed there. The case was heard upon its merits, and the Prophet was discharged. The lawyers concurred that in all the transactions since the day of his arrest Joseph had held himself amendable to the law and its officers; and that the decision of the municipal court of Nauvoo was not only legal and just but was within the power of this tribunal under the city charter. But before the actual hearing began in the municipal court, Reynolds and Wilson in company with Lawyer Davis, of Carthage, started for that place threatening to raise a mob with which to drag Joseph from Nauvoo. Desiring a larger force than they could readily command at Carthage, they applied to Governor Ford for the state militia. But the governor sent a trusted messenger to Nauvoo to obtain evidence concerning the seizure of the Prophet and his discharge on the writ of _habeas corpus_; and this gentleman secured a copy of all the papers and evidence in the case. Prominent citizens of Lee County added their affidavits; and several gentlemen went up to Springfield to represent the matter fairly to his Excellency. Whatever Ford's motive may have been--whether a desire to make political capital for his party with influential men who took the side of the Saints in this question, or whether he had fear that he would lose his personal prestige by precipitating the unlawful strife--he took the only proper course; and after long consideration, and upon the presentation of his trusted messenger, he refused to order out the militia, and so reported to Sheriff Reynolds and Governor Reynolds of Missouri. The position which Ford assumed was that no resistance had been made to any writ issued by the state of Illinois, and therefore that Illinois had neither right nor interest in the matter. On the 2nd and 3rd days of July parties returned who had been out from Nauvoo searching for the Prophet. One party had gone up the river on the little steamer _Maid of Iowa_, under command of Dan Jones, and had passed through a very adventurous voyage. This company was accompanied by Apostle John Taylor. Another party, under the leadership of General Charles C. Rich, had traveled five hundred miles on horseback in seven days. They were all delighted to find the Prophet safe at home; and he blessed them for their love and devotion to him. At a special conference, on Monday, the 3rd day of July, a large number of elders were called to go into the different counties of Illinois, to preach the gospel and convey correct information to the people of the state concerning the Prophet's arrest and his discharge from custody. On the 4th day of July about fifteen thousand people congregated at the grove near the temple, among them being about one thousand ladies and gentlemen from St. Louis, Quincy and Burlington, who listened attentively to orations and speeches. In the course of the address which he delivered, the Prophet spoke a few words in relation to his own arrest, in which he defended himself to the satisfaction of the vast multitude, both Saints and visitors: I never spent more than six months in Missouri, except while in prison. While I was free in that state, I was at work for the support of my family. I was never a prisoner of war during my stay, for I had nothing to do with war. I never took a pistol, gun, or sword; and the most that has been said on this subject by the Missourians is false. I have been willing to go before any governor, judge or tribunal where justice would be done, and have the subject investigated. I could not have committed treason in that state while I resided there, for treason against Missouri consists in levying war against the state or adhering to her enemies. Missouri was at peace, and had no enemy that I could adhere to, had I been disposed; and I did not make war, and no command or authority, either civil or military, but only in spiritual matters as a minister of the Gospel. CHAPTER LVIII. GROWTH OF NAUVOO--THE MANSION--SIDNEY RIGDON'S RECREANCY--MOBOCRATIC CONVENTIONS AT CARTHAGE--INCITING THE MISSOURIANS TO KIDNAP--THE PROPHET CHECKS A BOMBASTIC POLITICIAN--APPEALS FOR REDRESS--JOY ON A CHRISTMAS DAY--ORRIN PORTER ROCKWELL BACK FROM MISSOURI. When the Prophet once more saw one hour of security in Nauvoo, he recorded the fact that he had been subjected in his time to thirty-eight suits against his person and property. Not one of these was just. They were all incited for the purpose of vexing and despoiling him, and by the satanic power that had sought to shed the blood of prophets and holy men through all ages. But he was compensated and filled with joy to see the progress of Nauvoo. From the states in this country and from the lands across the sea, faithful Saints were gathering by tens, and hundreds, and thousands. Homes were being built and factories were projected; the walls of the temple were rising in grandeur, uplifting the souls of the Saints with hope that they would soon minister in the holy ordinances for their living and their dead; and all that was wanted to insure the dominion of peace was the cessation of the wicked assaults upon the Prophet and his friends. On the last of August Joseph and his family moved into the Nauvoo Mansion. It was his intention to support this place as a home for all visitors who should come up to Zion seeking to know the glory of God. Such hospitality was no new thing for the Prophet to bestow. His home, whenever he had one, had always been open to Saints and to strangers. It had been a resting place for thousands; and many times his family had gone without food, after giving their last morsel to the poor wayfarers. The mansion was a place in which such hospitality as the Prophet loved could well be extended. With these facilities to entertain company, Joseph soon found his resources exhausted. But for the persecutions and robberies which he had suffered he might have continued to dispense his bounties with generous hand; but now he was compelled to have the mansion opened as a hotel, at first under his own direction, but a little later it was leased for that purpose to Ebenezer Robinson, the Prophet only retaining two or three rooms for his personal use. Joseph's mother lived with him at this time. Among the saddest afflictions of the Prophet's closing hours was the recreancy of Sidney Rigdon. As early as August, 1843, Joseph had solemnly withdrawn his fellowship from Sidney, and had refused to acknowledge him longer as a counselor--unless the charge could satisfactorily be refuted that he was in league with the Prophet's enemies to betray him and give him up to death in Missouri. This was not the only ground for complaint. Sidney was charged with an alliance with dishonest persons to deal fraudulently against the innocent and unwary. At a special conference begun in Nauvoo on the 6th of October, examination was made of the statements against President Rigdon. The Prophet recalled the many times that he had borne with Sidney's failings, having forgiven him again and again; and that now Sidney had ceased altogether to be useful and devoted, and Joseph lacked entire confidence in his integrity. Filled with mercy, Hyrum desired that one more trial should be given to Elder Rigdon, and upon his motion Sidney was sustained. The Prophet arose and said: I have thrown him off my shoulders, and you have again put him on me. You may carry him, but I will not. Subsequent events clearly showed how truly the Prophet had judged of the man who was once his friend and counselor, but had now lost faith and power in the gospel. Assaults from without were threatened, with violence constantly augmenting. In August some of the brethren who were elected to county offices went to Carthage to give bonds and take the official oath. While these men were before the court, a rabble consisting of Constable Harmon T. Wilson and about fifteen others came in armed with hickory clubs, knives and pistols, and swore that the bonds should not be approved nor the men from Nauvoo inducted into office; if they were, blood would be spilled; and the mob pledged their words, honor and reputation, not only to keep these men out of office, but to put down the "Mormons." After some delay, the rabble withdrew to convene a mob meeting, and the bonds were approved by the court. This mob secured a convention at the courthouse on the 19th of August and appointed a committee to draft resolutions concerning the Saints; and at an adjourned meeting held on the 6th of September, 1843, a most vindictive tirade, filled with lies and threats, was presented and accepted under the name of preamble and resolutions. These mobocrats pledged themselves in the most determined manner to give aid in the capture of Joseph if he were demanded again, and threatened signal and summary vengeance upon the Saints in case of a collision. All the office-seekers were warned that the influence of the mobocrats would be withdrawn from them if they sought support at Nauvoo. This action was designed to comfort the Missourians and to incite them to further efforts; and also to warn the office-holders and office-seekers of the state of Illinois not to extend any help to Joseph and his people in case of an attack upon them. The sole causes of the movements, in addition to the falsehoods of Reynolds and Wilson, who felt chagrined at their failure to drag the Prophet to his death as they had threatened, was that the people were increasing, Nauvoo was becoming a beautiful city, and Joseph Smith, the Prophet of God and head of the community, was the object of sectarian and apostate jealousy and political hate. Joseph wrote to the governor concerning the threatened movements against the Saints, but received no satisfaction. The promise of the Hancock County mob and the quiescence of the governor of Illinois gave license and promise of support to the people of Missouri in the commission of further outrages. In November, Daniel Avery and his son Philander were kidnapped from Hancock County, by a company of Missourians, and imprisoned and threatened with death for the purpose of extorting false statements from them upon which prosecutions could be based against the citizens of Nauvoo. A man named Elliot of Carthage, who had assisted the kidnappers, was arrested and brought before a court at Nauvoo for examination. No attempt was made to inflict punishment upon him; the evidence clearly showed his guilt, and he was bound over to the circuit court at Carthage. This same Elliot had sworn to have the Prophet's life, and complaint was lodged against him for threatening to kill. Elliot was alone and defenseless; and when the Prophet saw the man's fear and helplessness, he obtained a withdrawal of the charge, paid the costs himself, and invited Elliot to his own home to be fed and lodged. Writs for the other persons engaged in the Avery kidnapping were issued, but an armed mob congregated to prevent the service of process. A party of the mob went to the house of David Holman near Ramus, and in his absence plundered it of provisions and then burned it to the ground, leaving himself and family shelterless in the bleak winter. An attack was threatened upon Nauvoo by gathering mobs from Missouri and Illinois; and in view of this danger the Nauvoo Legion was ordered to be kept in readiness to repel unlawful assaults. The vindictive and lawless character of the mob which menaced the city is shown by the statement of Amos Chase, who heard the following conversation between a spectator and the rabble: "What will you do if the governor refuses to sanction your course?" "Damn the governor! If he opens his head we will punch a hole through him! He dare not speak! We will serve him the same sauce we will the Mormons." And their cowardly character is shown by the experience of Nelson Judd. A man called on Brother Judd at Nauvoo and said he wanted to sell him some wood at a little distance down the river. Nelson went with the man and when they came into the woods two men on horseback attempted to kidnap him. He avoided them and they drew their pistols and fired, but without effect. Judd then coolly said: "Now it is my turn." Putting his hand into his pocket as though to draw a pistol, he looked fiercely at the bandits, and they fled shrieking with terror. Nelson had no weapon with him except his bravery and innocence, and he walked home laughing at the ruffians. At a meeting of the city council in December, 1843, the subject of the menace to the city and the mayor was under consideration, and Joseph said among other things: I am exposed to far greater danger from traitors among ourselves than from enemies without, although my life has been sought for many years by the civil and military authorities, priests and people of Missouri; and if I can escape from the ungrateful treachery of assassins, I can live as _Caesar might have lived, were it not for a right-hand Brutus_. I have had pretended friends betray me. All the enemies upon the face of the earth may roar and exert all their power to bring about my death, but they can accomplish nothing, unless some who are among us, who have enjoyed our society, have been with us in our councils, participated in our confidence, taken us by the hand, called us brother, saluted us with a kiss, join with our enemies, turn our virtues into faults, and, by falsehood and deceit, stir up their wrath and indignation against us, and bring their united vengeance upon our heads. All the hue and cry of the chief priests and elders against the Savior could not bring down the wrath of the Jewish nation upon his head, and thereby cause the crucifixion of the Son of God, until Judas said unto them: "Whomsoever I shall kiss he is the man: hold him fast." Judas was one of the Twelve Apostles, even their treasurer, and dipped with their Master in the dish, and through his treachery the crucifixion was brought about; and _we have a Judas in our midst_. James Arlington Bennett, a lawyer, journalist and politician of New York, had been attracted by the Prophet's fame and character. Mr. Bennett had ambition to run for office in the state of Illinois, and he wrote a very complimentary letter to Joseph, in which he spoke of the boldness of the Prophet's plans and measures; and that he, Bennett, would yet run for high office in Illinois, and would give the Prophet his best services; intimated that he would like to become Joseph's right-hand man, since "Mahomet had his right-hand man"; and he declared that his mind was of so mathematical and philosophical a cast that divinity made an impression upon him. To this bombastic letter the Prophet replied with such incisive vigor that must have taught Mr. Bennett a lesson: You say, "The boldness of my plans and measures, together with their unparalleled success so far, are calculated to throw a charm over my whole being, and to point me out as the most extraordinary man of the present age."_The boldness of my plans and measures_ can readily be tested by the touchstone of all schemes, systems, projects and adventures--_truth_, for truth is a matter of fact; and the fact is, that by the power of God I translated the Book of Mormon from hieroglyphics, the knowledge of which was lost to the world; in which wonderful event I stood alone, an unlearned youth, to combat the worldly wisdom and multiplied ignorance of eighteen centuries with a new revelation, which (if they would receive the everlasting Gospel) would open the eyes of more than eight hundred millions of people, and make "plain the old paths," wherein, if a man walk in all the ordinances of God blameless, he shall inherit eternal life; and Jesus Christ, who was, and is, and is to come, has borne me safely over every snare and plan, laid in secret or openly, through priestly hypocrisy, sectarian prejudice, popular philosophy, executive power, or law-defying mobocracy, to destroy me. If, then, the hand of God, in all these things that I have accomplished towards the salvation of a priest-ridden generation, in the short space of twelve years through the boldness of the plan of preaching the Gospel, and the boldness of the means of declaring repentance and baptism for the remission of sins, and a reception of the Holy Ghost, by laying on of the hands, agreeably to the authority of the Priesthood, and the still more bold measures of receiving direct revelation from God, through the Comforter, as promised, and by which means all holy men, from ancient times till now, have spoken and revealed the will of God to men, with the consequent "success" of the gathering of the Saints, throws any "charm" around my being, and "points me out as the most extraordinary man of the age," it demonstrates the fact, that truth is mighty, and must prevail; and that one man empowered from Jehovah has more influence with the children of the kingdom than eight hundred millions led by the precepts of men. God exalts the humble and debases the haughty. * * * * * The summit of your future fame seems to be hid in the political policy of a "mathematical problem" for the chief magistracy of this state, which, I suppose, might be solved by "double position," where the _errors_ of the _supposition_ are used to produce a true answer. But, sir, when I leave the dignity and honor I received from heaven to hoist a man into power through the aid of my friends where the evil and designing, after the object has been accomplished, can look up the clemency intended as a reciprocation for such favors, and where the wicked and unprincipled, as a matter of course, would seize the opportunity to flintify the hearts of the nation against me for dabbling at a sly game in politics; verily, I say, when I leave the dignity and honor of heaven to gratify the ambition and vanity of man or men, may my power cease, like the strength of Samson, when he was shorn of his locks, while asleep in the lap of Delilah! Truly said the Savior, "Cast not your pearls before swine, lest they trample them under their feet, and turn again and rend you." Shall I, who have witnessed the visions of eternity, and beheld the glories of the mansions of bliss, and the regions and misery of the damned, shall I turn to be a Judas? Shall I, who have heard the voice of God, and communed with angels, and spake, as moved by the Holy Ghost, for the renewal of the everlasting covenant and for the gathering of Israel in the last days, shall I worm myself into a political hypocrite? Shall I who hold the keys of the last kingdom, in which is the dispensation of the fulness of all things spoken by the mouths of all the holy prophets since the world began, under the sealing power of the Melchizedek Priesthood--shall I stoop from the sublime authority of Almighty God to be handled as a monkey's catspaw, and pettify myself into a clown to act the farce of political demagoguery? No, verily no! The whole earth shall bear me witness, that I, like the towering rock in the midst of the ocean, which has withstood the mighty surges of the warring waves for centuries, _am impregnable_, and am a faithful friend to virtue, and a fearless foe to vice; no odds, whether the former was sold as a pearl in Asia or hid as a gem in America, and the latter dazzles in palaces or glitters among the tombs. I combat the errors of ages; I meet the violence of mobs; I cope with illegal proceedings from executive authority; I cut the Gordian knot of powers; and I solve mathematical problems of universities _with truth--diamond truth; and God is my "right-hand man."_ In December memorials were prepared and sent to Congress supplicating for a redress of the wrongs inflicted upon the Saints in Missouri and for protection against further plundering. This seemed necessary, for the governor of Illinois had practically confessed the helplessness of the state to prevent the infliction of additional wrongs upon this longsuffering people. The memorials were signed by the citizens of Hancock County and the city council of Nauvoo; they were truthful and eloquent; and they were of as little avail as other appeals for justice made by the people of God in this and other ages. Several of the elders wrote addresses to their native states, setting forth with the vigor of truth the wrongs and oppressions which had been inflicted upon them by Missouri. Joseph wrote a stirring appeal to the people--the Green Mountain boys--of his native state of Vermont. After sketching the great wrongs which the people had endured, the Prophet says: Must we, because we believe in the fullness of the Gospel of Jesus Christ, the administration of angels and the communion of the Holy Ghost, like the prophets and apostles of old,--must we be mobbed with impunity, be exiled from our habitations and property without remedy, murdered without mercy, and government find the weapons and pay the vagabonds for doing the jobs, and give them the plunder into the bargain? Must we, because we believe in enjoying the constitutional privilege and right of worshiping Almighty God according to the dictates of our own consciences, and because we believe in repentance, and baptism for the remission of sins, the gift of the Holy Ghost by the laying on of hands, the resurrection of the dead, the millennium, the day of judgment and the Book of Mormon as the history of the aborigines of this continent,--must we be expelled from the institutions of our country, the rights of citizenship, and the graves of our friends and brethren, and the government lock the gate of humanity and shut the door of redress against us? If so, farewell freedom! adieu to personal safety! and let the red hot wrath of an offended God purify the nation of such sinks of corruption; for that realm is hurrying to ruin where vice has the power to expel virtue. My father, who stood several times in the battles of the American Revolution, till his companions in arms had been shot dead at his feet, was forced from his home in Far West, Missouri, by those civilized or satanized savages, in the dreary season of winter, to seek a shelter in another state; and the vicissitudes and sufferings consequent to his flight brought his honored gray head to the grave a few months after. * * * * * * * * * I appeal to the "Green Mountain Boys" of my native state to rise in the majesty of virtuous freemen, and by all honorable means help to bring Missouri to the bar of justice. If there is one whisper from the spirit of an Ethan Allen, or a gleam from the shade of a General Stark, let it mingle with our sense of honor and fire our bosoms for the cause of suffering innocence, for the reputation of our disgraced country, and for the glory of God; and may all the earth bear me witness, if Missouri--blood-stained Missouri, escapes the due demerit of her crimes--the vengeance she so justly deserves, that Vermont is a hypocrite, a _coward_, and this nation the hot-bed of political demagogues. I make this appeal to the sons of liberty of my native state for help to frustrate the wicked designs of sinful men. I make it to hush the violence of mobs. I make it to cope with the unhallowed influence of wicked men in high places. I make it to resent the insult and injury made to an innocent, unoffending people, by a lawless ruffian state. I make it to obtain justice where law is put at defiance. I make it to wipe off the stain of blood from our nation's escutcheon. I make it to show presidents, governors and rulers prudence. I make it to fill honorable men with discretion. I make it to teach senators wisdom. I make it to teach judges justice. I make it to point clergymen to the path of virtue. And I make it to turn the hearts of this nation to the truth and realities of pure and undefiled religion, that they may escape the perdition of ungodly men: and Jesus Christ, the Son of God, is my great counselor. On Christmas morning, 1843, Joseph and Hyrum were roused from their slumbers by the hymn of a choir singing, "Mortals, Awake! with Angels Join." The choir was composed of a widow named Lettice Rushton and her children and neighbors; and their sweet voices and the noble sentiments of the hymn thrilled the souls of the Prophet and Patriarch into gladness and thanksgiving. Joseph blessed the singers and thanked his Heavenly Father for the visit. Hyrum said that he thought at first that a cohort of angels had descended, for the music had such a heavenly effect upon his soul. It was the last Christmas carol that Joseph and Hyrum heard in this life. Before another year had passed these two grand mortals had passed into the slumber of death, to awake with immortality upon them and to join with the choir invisible. On the night of the same day another joy came to Joseph. He was entertaining a company of friends at his house when the festivities were interrupted by a man who came unbidden to the feast. His hair was long and fell over his face and upon his shoulders. He seemed a stranger to all and yet acted boldly and confidently as if at home. The company thought he was a Missourian and he would have been ejected, but the Prophet came and looked him fairly in the face and discovered to his great joy that it was his long-tried and persecuted friend Orrin Porter Rockwell who, in fulfillment of the prediction of Joseph, had come away honorably from Missouri. Orrin was gladly welcomed then to the banquet, and the Prophet listened to the recital of his adventures. After going to the east in 1842 and remaining some months, Rockwell determined to return to his home in Nauvoo, not desiring perpetual exile. At St. Louis he was captured and thrown into jail. Iron hobbles and manacles were fastened upon him and he was carried to Independence. He was dragged from place to place, from court to court, tortured, threatened, starved, and all without any legal or just charge against him. Not the remotest connection could be traced between him and the attempt upon Boggs' life. He had not been seen in the entire state of Missouri during the year in which that event took place. No court from very shame could hold him on this monstrous charge, but when it failed others were concocted; and in the meantime several mob parties attempted to take his life as he was dragged to and fro in custody. After repeated solicitations he induced Joseph Reynolds, the sheriff of Jackson, to write to Bishop Whitney at Nauvoo, and this is the communication which that officer of law forwarded: Independence, Missouri April 7th, 1843 Sir:--At the request of Orrin Porter Rockwell, who is now confined in our jail, I write you a few lines concerning his affairs. He is held to bail in the sum of $5,000, and wishes some of his friends to bail him out. He also wishes some friend to bring his clothes to him. He is in good health and pretty good spirits. My own opinion is, after conversing with several persons here, that it would not be safe for any of Mr. Rockwell's friends to come here, notwithstanding I have written the above at his request; neither do I think bail would be taken (unless it was some responsible person well known here as a resident of this state). Any letter to Mr. Rockwell, (post paid) with authority expressed on the back for me to open it, will be handed to him without delay. In the meantime he will be humanely treated and dealt with kindly, until discharged by due course of law. Yours, etc., J. H. Reynolds From Orrin's own narrative of his experience the following paragraphs are taken: When I was put in Independence jail, I was again ironed hand and foot, and put in the dungeon, in which condition I remained about two months. During this time, Joseph H. Reynolds, the sheriff, told me he was going to arrest Joseph Smith, and they had received letters from Nauvoo which satisfied them that Joseph Smith had unlimited confidence in me, that I was capable of toling him in a carriage or on horseback anywhere that I pleased; and if I would only tole him out by riding or any other way, so that they could apprehend him, I might please myself whether I stayed in Illinois or came back to Missouri; they would protect me, and any pile that I would name the citizens of Jackson County would donate, club together and raise, and that I should never suffer for want afterwards: "you only deliver Joe Smith into our hands, and name your pile." I replied--"I will see you all damned first, and then I won't." About the time that Joseph was arrested by Reynolds at Dixon, I knowing that they were after him, and no means under heaven of giving him any information, my anxiety became so intense upon the subject, knowing their determination to kill him, that my flesh twitched on my bones. I could not help it; twitch it would. While undergoing this sensation, I heard a dove alight on the window in the upper room of the jail, and commence cooing, and then went off. In a short time he came back to the window, where a pane was broken; he crept through the bars of iron, which were about two and a half inches apart. I saw it fly round the trapdoor several times; it did not alight, but continued cooing until it crept through the bars again, and flew out through the broken window. I relate this, as it was the only occurrence of the kind that happened during my long and weary imprisonment; but it proved a comfort to me; the twitching of my flesh ceased, and I was fully satisfied from that moment that they would not get Joseph into Missouri and that I should regain my freedom. From the best estimates that can be made, it was at the time when Joseph was in the custody of Reynolds. In a few days afterwards Sheriff Reynolds came into the jail and told me that he had made a failure in the arrest of Joseph. At last, finding that no charge could be maintained against the prisoner, and that he could not be bribed or cajoled, or driven into a traitorous act, he was turned loose to find his way on foot across the state of Missouri, which swarmed with enemies. He was marvelously preserved from dangers which encompassed his path, and reached Nauvoo as much to Joseph's joy as to his own. The Prophet must have compared the fidelity of this unpretending but loyal man with the selfish and traitorous action of some men upon whom benefits and confidences had been showered. CHAPTER LIX. JOSEPH SMITH FOR PRESIDENT OF THE UNITED STATES--AN INSPIRED CANDIDATE --HIS VIEWS OF THE POWERS AND POLICY OF THE GENERAL GOVERNMENT--HOW THE COUNTRY COULD HAVE SAVED THE CARNAGE OF WAR. For President of the United States: Joseph Smith, of Illinois. This was the announcement made to the world in the opening of 1844, from Nauvoo. At a political meeting held there on the 29th day of January, Joseph was nominated and on the 17th day of May, at a state convention held in the same place the nomination was sustained. Such a candidacy was not assumed at such a time without careful and lengthy deliberation. Its purpose was less to secure political fame or elevation for the Prophet, than to bring his patriotic and statesmanlike ideas before the world, and to force the sufferings of the Saints upon the attention of the thinking men throughout the land. Joseph's views of government, its powers and duties, his knowledge of the steps by which the nation could retrace its way from the gulf into which it was being plunged, were far in advance of his time. The recreancy and the moral cowardice of many of the public men in the republic who were aspirants for that high station, called for some rebuke; for many of them were deliberately precipitating the evils which soon deluged the land with blood, and others through fear were skulking from the face of this danger. It was time for a declaration of truth from a man who not only had the prophetic foresight but who had the courage to declare for justice. Viewed from the standpoint of politicians, the candidacy of the Prophet was hopeless in 1844. What it might have been if he had lived and it had been renewed at a later time, when the best minds of the nation could have grasped and advocated the noble principles which he enunciated, and thinking men throughout the length and breadth of the land could have seen that this was the way of all others for escape from war, let the student of history decide. Certain it is, that had Joseph Smith been elected President of the United States and been sustained by Congress in his policy, this land would have been spared the desolating woe which filled its hamlets and fields with carnage and its homes with sobbing widows and orphans. From this same state of Illinois a backwoodsman came sixteen years later to settle the national dispute and save the Union by the stern arbitrament of the sword, for by this time the paltering politicians of the schools were by the mighty voice of the people set aside. This man, raised up by Providence for the task, and with the courage to do, was the nation's support and rescuer in 1861-65. But had the nation accepted Joseph Smith, with the views which he proclaimed and with the divine prescience upon him, he would have proved, in 1845-49, the republic's savior. Peaceful methods would have prevailed, and Columbia would have been spared the most bloody and costly civil war of which profane history gives any account. Looking back upon that time of the war after nearly a generation has past, men are prone to think less of the agonies of the strife; they begin to feel that it was necessary; to feel that the republic is stronger because cemented by the blood of brother who fell under brother's hand and by the tears of the widow and the fatherless. To sense the full beneficence which Joseph Smith might have wrought, let the patriot project his mind into the future and think if peril impended today how much better to save the country and the Constitution by heroic statesmanship than by military valor. The sentiment which permitted the persecutions in Missouri and Illinois to go unchecked and unredressed was rapidly ripening for the greater strife. Joseph saw this. When he permitted his name to be used he said to his friends: I would not have suffered my name to have been used by my friends on anywise as President of the United States or candidate for that office, if I and my friends could have had the privilege of enjoying our religious and civil rights as American citizens, even those rights which the constitution guarantees unto all her citizens alike. But this we as a people have been denied from the beginning. Persecution has rolled upon our heads from time to time from portions of the United States, like peals of thunder, because of our religion; and no portion of the government as yet has stepped forward for our relief. And under view of these things, I feel it to be my right and privilege to obtain what influence and power I can, lawfully, in the United States, for the protection of injured innocence; and if I lose my life in a good cause, I am willing to be sacrificed on the altar of virtue, righteousness and truth, in maintaining the laws and constitution of the United States, if need be, for the general good of mankind. Joseph had not allowed this candidacy to be announced until every effort had been made to impress the leading politicians of the day with a sense of national peril and with recognition of the means by which overhanging disaster might be dissipated. Late in 1843 and in the opening of 1844, he held correspondence with Clay, Calhoun, Van Buren, Cass and others, in which his own courage and exalted ideas of government come in contradistinction to the sycophantic and excessive caution of time-serving politicians. He hit Calhoun, the champion of states rights, on a tender spot, and used the woes of the Saints for an illustration when he said: Your second paragraph leaves you naked before yourself, like a likeness in a mirror, when you say that "according to your _view_, the Federal Government is one of limited and specific powers," and has no jurisdiction in the case of the Mormons. So then a state can at any time expel any portion of her citizens with impunity, and, in the language of Mr. Van Buren, frosted over with your gracious "_views of the case_," though the cause is ever so just, government can do nothing for them, because it has no power. Go on, then, Missouri, after another set of inhabitants (as the Latter-day Saints did) have entered some two or three hundred thousand dollars, worth of land, and made extensive improvements thereon; go on, then, I say, banish the occupants or owners, or kill them, as the mobbers did many of the Latter-day Saints, and take their land and property as spoil; and let the legislature, as in the case of the Mormons, appropriate a couple of hundred thousand dollars to pay the mob for doing that job; for the renowned senator from South Carolina, Mr. J. C. Calhoun, says the powers of the Federal Government are _so specific and limited that it has no jurisdiction of the case!_ O ye people who groan under the oppression of tyrants! ye exiled Poles, who have felt the iron hand of Russian grasp!--ye poor and unfortunate among all nations! come to the asylum of the oppressed; buy ye lands of the general government; pay in your money to the treasury to strengthen the army and the navy; worship God according to the dictates of your own consciences; pay in your taxes to support the great heads of a glorious nation; but remember, a _'sovereign state'_ is so much more powerful than the United States, the parent government, that it can exile you at pleasure, mob you with impunity, confiscate your lands and property, have the legislature sanction it,--yea, even murder you as an edict of an emperor, _and it does no wrong_; for the noble senator of South Carolina says the power of the Federal Government is _so limited and specific, that it has no jurisdiction of the case_. What think ye of_ Imperium in imperio?_ And to Clay he said: True greatness never wavers; but when the Missouri compromise was entered into by you for the benefit of slavery, there was a shrinkage of western honor. Soon after his nomination was promulgated, he wrote an address to the American people containing his views of the powers and policy of the government of the United States. It was something new in the way of political platforms. Ignoring the evasions and the platitudes with which the scheming and shifting talk of the day was burdened, he uttered burning words of patriotism and statesmanship upon the issues which were then paramount in the land. With the acceptance of his plans, the slave question might have been settled without the effusion of blood and at an expense infinitely less than that of war; and rebellion in any state might have been instantly crushed under the national heel. The following paragraphs are from his address: Born in a land of liberty, and breathing an air uncorrupted with the sirocco of barbarous climes, I ever feel a double anxiety for the happiness of all men, both in time and in eternity. My cogitations, like Daniel's, have for a long time troubled me, when I viewed the condition of men throughout the world, and more especially in this boasted realm, where the Declaration of Independence "holds these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness;" but at the same time some two or three millions of people are held as slaves for life, because the spirit of them is covered with a darker skin than ours; and hundreds of our own kindred for an infraction, or supposed infraction, of some overwise statute, have to be incarcerated in dungeon glooms, or suffer the more moral penitentiary gravitation of mercy in a nutshell, while the duelist, the debauchee, and the defaulter for millions and other criminals, take the uppermost rooms at feasts, or, like the bird of passage, find a more congenial clime by flight. The wisdom which ought to characterize the freest, wisest and most noble nation of the nineteenth century, should, like the sun in its meridian splendor, warm every object beneath its rays; and in main efforts of her officers, who are nothing more or less than the servants of the people, ought to be directed to ameliorate the condition of all, black or white, bond or free; for the best of books says, God "hath made of one blood all nations of men for to dwell on all the face of the earth." Our common country presents to all men the same advantages, the same facilities, the same prospects, the same honors, and the same rewards; and without hypocrisy, the constitution, when it says, "_We, the people_ of the United States in order to form a more perfect union, establish justice, ensure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity, do ordain and establish this constitution for the United States of America," meant just what it said without reference to color or condition, _ad infinitum_. The aspirations and expectations of a virtuous people, environed with so wise, so liberal, so deep, so broad, and so high a character of _equal rights_ as appears in said constitution, ought to be treated by those to whom the administration of the laws is entrusted with as much sanctity as the prayers of the Saints are treated in heaven, that love, confidence and union, like the sun, moon and stars, should bear witness, (For ever singing as they shine.) The hand that made us is divine! Unity is power; and when I reflect on the importance of it to the stability of all governments, I am astounded at the silly moves of persons and parties to foment discord in order to ride into power on the current of popular excitement; nor am I less surprised at the stretches of power or restrictions of right which too often appear as acts of legislators to pave the way to some favorite political scheme as destitute of intrinsic merit as a wolf's heart is of the milk of human kindness. * * * * * * * Now, O people! people! turn unto the Lord and live, and reform this nation. Frustrate the designs of wicked men. Reduce Congress at least two-thirds. Two senators from a state and two members to a million of population will do more business than the army that now occupy the halls of the national legislature. Pay them two dollars and their board per diem (except Sundays). That is more than the farmer gets, and he lives honestly. Curtail the officers of the government in pay, number and power; for the Philistine lords have shorn our nation of its goodly locks in the lap of Delilah. * * * * * * * Advise your legislators, when they make laws for larceny, burglary, or any felony, to make the penalty applicable to work upon roads, public works, or any place where the culprit can be taught more wisdom and more virtue, and become more enlightened. Rigor and seclusion will never do as much to reform the propensities of men as reason and friendship. Murder only can claim confinement or death. Let the penitentiaries be turned into seminaries of learning, where intelligence, like the angels of heaven, would banish such fragments of barbarism. Imprisonment for debt is a meaner practice than the savage tolerates, with all his ferocity. _Amor vincit omnia_. Petition, also, ye goodly inhabitants of the slave states, your legislators to abolish slavery by the year 1850, or now, and save the abolitionist from reproach and ruin, infamy and shame. Pray Congress to pay every man a reasonable price for his slaves out of the surplus revenue arising from the sale of public lands and from the deduction of pay from the members of Congress. Break off the shackles from the poor black man, and hire him to labor like other human beings; for "an hour of virtuous liberty on earth is worth a whole eternity of bondage." Abolish the practice in the army and navy of trying men by court-martial for desertion. If a soldier or marine runs away, send him his wages, with this instruction, that _his country will never trust him again; he has forfeited his honor._ Make honor the standard with all men. Be sure that good is rendered for evil in all cases, and the whole nation, like a kingdom of kings and priests, will rise up in righteousness, and be respected as wise and worthy on earth, and as just and holy for heaven, by Jehovah, the author of perfection. More economy in the national and state governments would make less taxes among the people; more equality through the cities, towns and country, would make less distinction among the people; and more honesty and familiarity in societies, would make less hypocrisy and flattery in all branches of the community; and open, frank, candid decorum to all men, in this boasted land of liberty, would beget esteem, confidence, union and love; and the neighbor from any state, or from any country, of whatever color, clime or tongue, could rejoice when he put his foot on the sacred soil of freedom, and exclaim, The very name of "_American_" is fraught with _friendship_. Oh, then, create confidence! restore freedom! break down slavery! banish imprisonment for debt, be in love, fellowship and peace, with all the world! Remember that honesty is not subject to law: the law was made for transgressors. * * * * * * * Give every man his constitutional freedom, and the President full power to send an army to suppress mobs, and the state authority to repel and impugn that relic of folly which makes it necessary for the governor of a state to make the demand of the President for troops, in case of invasion or rebellion. The governor himself may be a mobber; and instead of being punished, as he should be, for murder or treason, he may destroy the very lives, rights and property he should protect. * * * * * * * As to the contiguous territories of the United States, wisdom would direct no tangling alliance. Oregon belongs to this government honorably; and when we have the red man's consent, let the Union spread from the east to the west sea; and if Texas petitions Congress to be adopted among the sons of liberty, give her the right hand of fellowship, and refuse not the same friendly grip to Canada and Mexico. And when the right arm of freemen is stretched out in the character of a navy for the protection of rights, commerce and honor, let the iron eyes of power watch from Maine to Mexico, and from California to Columbia. Thus may union be stretched, and foreign speculation prevented from opposing broadside to broadside. Seventy years have done much for this goodly land. They have burst the chains of oppression and monarchy, and multiplied its inhabitants from two to twenty millions, with a proportionate share of knowledge keen enough to circumnavigate the globe, draw the lightning from the clouds, and cope with all the crowned heads of the world. The southern people are hospitable and noble. They will help to rid so _free_ a country of every vestige of slavery, whenever they are assured of an equivalent for their property. * * * * * We have had Democratic presidents, Whig presidents, a pseudo-Democratic-Whig president, and now it is time to have a _President of the United States:_ and let the people of the whole Union, like the inflexible Romans, whenever they find a _promise_ made by a candidate that is not _practiced_ as an officer, hurl the miserable sycophant from his exaltations as God did Nebuchadnezzar, to crop the grass of the field with a beast's heart among the cattle. * * * * * In the United States the people are the government, and their united voice is the only sovereign that should rule, the only power that should be obeyed, and the only gentlemen that should be honored at home and abroad, on the land and on the sea. Wherefore, were I the president of the United States by the voice of a virtuous people, I would honor the old paths of the venerated fathers of freedom. I would walk in the tracks of the illustrious patriots who carried the ark of the government upon their shoulders with an eye single to the glory of the people; and when that people petitioned to abolish slavery in the slave states, I would use all honorable means to have their prayers granted, and give liberty to the captive by paying the southern gentlemen a reasonable equivalent for his property, that the whole nation might be free indeed! * * * * * And when the people petitioned to possess the territory of Oregon, or any other contiguous territory, I would bend the influence of a chief magistrate to grant so reasonable a request, that they might extend the mighty efforts and enterprise of a free people from the east to the west sea, and make the wilderness blossom as the rose. And when a neighboring realm petitioned to join the union of the sons of liberty, my voice would be, _Come_--yea, come, Texas; come, Mexico; come, Canada; and come, all the world; let us be brethren, let us be one great family, and let there be a universal peace. Abolish the cruel customs of prisons (except in certain cases), penitentiaries, court-martials for desertion; and let reason and friendship reign over the ruins of ignorance and barbarity; yea, I would, as the universal friend of man, open the prisons, open the eyes, open the ears, and open the hearts of all people, to behold and enjoy freedom--unadulterated freedom; and God, who once cleansed the violence of the earth with a flood, whose Son laid down His life for the salvation of all His Father gave Him out of the world, and who has promised that He will come and purify the world again with fire in the last days, should be supplicated by me for the good of all people. [1] To enunciate the Prophet's views for the salvation of the republic, the twelve apostles and other leading elders were sent throughout the land. It was a long parting with Joseph for most of the twelve. One of their number, Wilford Woodruff, says: Joseph looked upon me long and mournfully. I shall never forget his look. It was as though he was bidding us an eternal farewell. Footnotes 1. See Note 5, Appendix. CHAPTER LX. PACIFIC ADDRESS BY THE PROPHET--THE MOB ASK GOD TO BLESS THEIR WORK OF MASSACRE--LOOKING TO THE WEST--A SUBLIM SERMON--APOSTATES AND THEIR WORK--JOSEPH INDICTED FOR POLYGAMY. Joseph had endeavored by every means in his power to create pacific feelings between the Saints and the other citizens of Illinois. He addressed many communications to the public, in which he counseled for good sense and good order. One of his appeals for peace was written on the 17th of February, 1844. That same day an anti-Mormon convention was held at Carthage, the object being to devise ways and means for expelling the Saints from the state as they had been driven from Missouri. Among the resolutions adopted by the meeting was one appointing the 9th day of March following _as a day of fasting and prayer_, whereon the pious of all the sectarians were to supplicate heaven to aid their efforts against the Prophet and his people. The inciters of this convention purposed that it should inaugurate a massacre; and yet they were so blasphemous as to pretend to ask the aid of the Almighty! Their real supplication, however, was addressed--not to the realms of light, but to the prince of darkness. On Sunday, the 25th day of February, in a meeting at the assembly room of the Saints in Nauvoo, Joseph prophesied that in five years the Saints would be out of the power of their old enemies, whether apostates or of the world, and he asked the brethren to record the prediction. About this time he was inspired to direct the glance of the apostles to the western slope where he said the people of God might establish themselves anew, worship after their own sincere convictions, and work out the grand social problems of modern life. This subject was present in his mind and often upon his lips during the brief remainder of his earthly existence. Frequent councils were held and he directed the organization of an exploring expedition to venture beyond the Rocky Mountains, to seek a home for a righteous people denied every right of citizenship within the boundaries of the United States then existing. His purpose was not to sever the Saints from this sublime republic by any emigration; he saw that this country's domain must soon stretch from ocean to ocean. The entire land of North and South America was the Zion of the Lord, and the people might settle in any spot where peace could be enjoyed, always remembering that in the due time of the Almighty the center stake must be built up. Work was stopped on the Nauvoo House by the Prophet's direction and every effort concentrated upon the temple. He determined that the structure should be fitted to receive the worshiping Saints of the Most High before they should go into voluntary exile or submit to expatriation. And though he did not live to see the consummation of this purpose, it was literally fulfilled. And though he did not live to see the exodus of the Saints nor to send out the first pioneer party of explorers, his inspired suggestion was carried out, and through it his prediction was fulfilled that the Saints in five years should be beyond the power of their old enemies. In March, the Prophet addressed a memorial to Congress, asking for the passage of an ordinance to protect citizens of the United States emigrating into the western regions. His purpose was to advance, under national authority, beyond the western boundary of the United States and establish American citizens in this vast domain preparatory to the hour when it should become annexed to our country. He drafted the ordinance, and in its provisions he betrayed his usual grandeur of purpose. A special conference was held, beginning on the 6th day of April, 1844, at which Joseph addressed a congregation of twenty thousand people. He chose for his subject the death of Elder King Follett, who had died a few days before, and he uplifted the souls of the congregation to a higher comprehension of the glory which comes after death to the faithful. His address ceased to be a mere eulogy of an individual, and became a revelation of eternal truths concerning the glories of immortality. The address occupied three hours and a half in delivery, and the multitude were held spellbound by its power. The Prophet seemed to rise above the world. It was as if the light of heaven already encircled his physical being. In a few weeks he was to pass through the portals of the tomb into the radiance beyond, and he wanted his brethren to grasp some of the sublimities comprehended by his own inspired soul. Those who heard that sermon never forgot its power. Those who read it today think of it as an exhibition of superhuman power and eloquence. The Judas spirit manifested itself in Nauvoo in the spring of 1844. Alarmed by the Prophet's declaration that there was a right-hand Brutus near him, some of the men who were willing to betray him feared that their machinations were discovered and that vengeance might be wreaked upon them. William Law and William Marks both feared or affected to fear for their lives. They made complaint which reached the ears of the Prophet, and he ordered an investigation in which they were allowed the fullest license to examine witnesses. The result was to show to them how utterly groundless was their fear; but further it showed to all the Saints that these men were not faithful. The people said: Is it possible that Brother Law or Brother Marks is a traitor and would deliver Joseph into the hands of his enemies in Missouri? If not, what can be the meaning of this? The righteous are as bold as a lion. Joseph merely quoted: The wicked flee when no man pursueth. But from this time on he knew from what quarter to expect the kiss of Judas. Jealousy of the Prophet, and their personal impurity led several leading men to apostasy and to a thirst for Joseph's blood. Among them were William Law, Wilson Law, Chauncey L. Higbee, Francis M. Higbee and Robert D. Foster. They became his avowed enemies; but in secret sympathy with them were Sidney Rigdon, William Marks and Austin A. Cowles. William Law was the leader of the movement. He declared that Joseph was a fallen Prophet, and he attempted to set up a church of his own. The apostates sought by every means in their power to precipitate bloodshed in Nauvoo. They flagrantly violated the law; insulted, abused and threatened the officers; usurped official prerogatives; attempted to shoot Joseph; and spread throughout the country, and even beyond its confines, the most wicked misrepresentations and complaints concerning Joseph and the municipal administration of Nauvoo. The Prophet had long known of their treachery and had warned the Saints that Judases were in their midst, without naming the individuals. He knew that in a little time the traitors would betray themselves. When this expectation of the Prophet was realized and the Saints were enabled to see the perfidy of these men, they were excommunicated. After this it seemed as if Satan was turned loose in their souls. Having no longer any profit in concealment they blazoned forth their hatred for the Prophet and their own iniquities. Some of them confessed that they knew that their sins were finding them out and that they would soon have no reputation to lose anyhow, and therefore they would persecute the Prophet and try to drag him down with them. At this time anonymous letters threatening the lives of Joseph and Hyrum were received and every conceivable annoyance was perpetrated upon them. The missionary labor had not slackened. While Satan was moving the powers of earth and the infernal regions to slay the Prophet, despoil the city and break the growing strength of righteousness, missionaries were being sent into every field. Under date of Friday, May 17, 1844, the Prophet records among other similar events, that Elder Franklin D. Richards, then a faithful youth and later a renowned apostle of the Church, was ordained a high priest and set apart to go on a mission to England. On Saturday, the 25th day of May, 1844, the Prophet was informed that he had been indicted at Carthage for the alleged offenses of polygamy and perjury on the testimony of William Law and others. Two days later, learning that warrants were out for him from the circuit court upon these indictments, he determined to proceed to Carthage and give himself up. He had a double purpose to serve in this action. He desired as usual to show his respect for law and legal process; and he wanted to avoid having a Carthage mob come into Nauvoo to serve the writs. At Carthage he was informed by Charles Foster and other apostates, who repented their purpose for the moment that a plot had been laid for his death and that it was determined that he should not leave that place alive. He secured lawyers and endeavored to have his case brought forward for trial; but the prosecution insisted upon delay and secured a postponement until the next term. In the meantime Joseph was to be released on bail satisfactory to the sheriff; and that officer told him to go his way without bonds until called upon. His friends gathered around him when he prepared to depart for home, and by this means his life was saved, for armed men threatened him and tried by force and stratagem to detain him in Carthage until after dark that they might the better accomplish the assassination. But he knew their plot and departed, riding Joe Duncan and accompanied by Hyrum and others, and reached home at 9 o'clock that evening. CHAPTER LXI. THE FIRST AND ONLY ISSUE OF THE NAUVOO 'EXPOSITOR'--ITS MURDEROUS PURPOSE--REMOVAL OF A NUISANCE AND ERADICATION OF ITS CAUSE--TRIAL OF THE MAYOR AND OTHERS, AND THEIR ACQUITTAL IN AN HONEST COURT-- GATHERING OF THE MOBS--THREATS OF EXTERMINATION--NAUVOO UNDER MARTIAL LAW. The publishers deem it a sacred duty they owe to their country and their fellow-citizens to advocate, through the columns of the _Expositor_, the unconditional repeal of the Nauvoo city charter. This was one of the statements in the prospectus for a newspaper to be issued at Nauvoo by the Laws, Higbees and Fosters. These men had been excommunicated from the Church for their personal impurity and for plotting murder. With their wickedness exposed to the gaze of the world they had no longer any reputation at stake; they associated with gamblers, counterfeiters and thieves; and their great desire was, by every means in their power, fair or foul, to injure their former brethren. The charter of a city is inestimable to the citizens. Without it rapid advancement is difficult if not impossible. Nauvoo had grown into prominence, and gave promise of becoming an important commercial and industrial center. The apostates knew well the vital point at which to direct their blow. Not only would they paralyze every industry by securing the repeal of the charter, but they would turn the city over to the dictation of hostile county and state officials; so that financial ruin and personal distress would be inflicted upon many of the people. To this end, they leagued themselves with kindred spirits whose evil efforts they could rely upon. The class of allies which they secured is shown by the fact that one of their associates was known to them, and was afterwards proved, to be a fugitive murderer. Among the minor purposes avowed in this prospectus for the issuance of the newspaper, was the advocacy of the pure principles of morality. This was a high sounding pretense to create favor abroad. The Laws, the Higbees and the Fosters cared nothing for morality, except to abuse it. With them it was but a cloak. They had become accustomed to use it for a covering for vile purposes. This was not the first time nor this the last, when evil men--cast out by the Church for sexual sin--made great pretense in print of their morality and sought to charge offenses upon men faithful and pure. They announced that they would exercise "the freedom of speech in Nauvoo, independent of the ordinances abridging the same;" and that the end would justify the means. The only restriction upon speech in Nauvoo was the forbidding of slander and immorality, and unless these men had intended to work evil with their paper they need not have promised to transgress the law. But their purpose was not to convince the people of Nauvoo; it was to create sentiment abroad and to this end slander and falsehood were necessary. They were not the first men shrewd enough to see that the publication, within any city, of statements adverse to the community would be accepted abroad as current fact. Their plan was devised with satanic ingenuity: If the _Expositor_ were allowed to print its defamations and falsehoods unchecked, the world would believe that all they said was true, and overwhelming sentiment would be created against Nauvoo and its people; if their press was stayed in its crime, they would cry that freedom of speech was assailed--and nothing appeals more quickly to the sympathy of Americans than this same cry, whether it is uttered sincerely or only by wretches who want license to traduce and defame innocence. There was no disposition to restrain these publishers from printing their paper in Nauvoo. Their announcement was made on the 10th of May, 1844; they brought press and materials into the city, and began their work with as much protection and safety as any other publisher there. On the 7th of June next, they were prepared to put forth the first number of the paper. All at once a fear came upon them. They knew the man whom they wished to make their chief victim--Joseph Smith; they knew his truth, dignity and strength; they knew that he would not supinely submit to the ruin of the city and the defamation of its good men and women by such wretches as these publishers were known to be; they knew that if they committed crime they would be called to answer for it if the Prophet lived. So on the very day that the paper was to come forth burdened with lies, Robert D. Foster went to the mansion and demanded a private interview with Joseph. He asked the Prophet to go away with him alone, pretending that he wished to return to the Church and wanted to confer upon that subject. Joseph refused to talk except in the presence of witnesses, for this man Foster had often before misrepresented the Prophet's words. Joseph said to him that there was but one condition upon which he might return and that was to repent and to make restitution as far as possible. While they stood talking Joseph put his hand upon Foster's vest and said: "What have you concealed there?" Foster stammered in reply: "It's my pistol." He would have lied, but under that piercing glance his bravado deserted him, and he was compelled to acknowledge the fact. The reason of his visit was soon made plain, and it was made plainer at a later time by the testimony of unimpeachable witnesses, Saints and strangers alike. He had not come to seek forgiveness and restoration of fellowship; he had not come to make amends. He had come to lure Joseph away to his death. His party had sworn to slay the Prophet, and every attempt up to this time had failed. The situation was desperate for the plotters. They were about to commit a flagrant violation of the law, and the one man whom they most feared as the defender and executor of law was the mayor of the city. If they could have taken Joseph away where his assassination could have been accomplished without the instant capture of his murderer, they believed that safe refuge could be found in the bosom of the waiting mob at Carthage and other places. Joseph smiled upon the craven wretch, and told him to bring his witnesses if he desired and they would confer concerning his restoration to fellowship. This, Foster willingly promised and left the mansion, saying that he would return with his friends immediately. He never came back. His answer was to send forth the _Expositor_, edited by Sylvester Emmons, reeking with libel and fulfilling its promise to override the law in its determination to deal a death blow at the city of Nauvoo. Naturally the inhabitants were enraged. Citizens said: If these men do not like Nauvoo, why do they continue to reside here? The repeal of the charter means the financial and social ruin of the city. This would despoil us without benefiting these men, except by the gratification of vengeful hate. It would have been easy in that state of public feeling to incite an attack upon the paper or its publishers. But the leading men remained cool and counseled strict observance of law. Let this be remembered; for it shows that Joseph was never willing to meet evil with evil; that he would rather suffer wrong than to do wrong; and that his appeal was always made to law and justice instead of passion. And let it be remembered that not only then but afterward through all the difficulties which followed closely upon the publication of the _Expositor_, the lives of the Laws, the Higbees and the Fosters were as safe in Nauvoo as they would have been in Carthage, Springfield or Washington. Three days later, June 10, at a meeting of the city council the _Expositor_ was declared a public nuisance and was ordered to be abated. Under the resolution to this effect the marshal was ordered to proceed as he would for the removal of any other nuisance--he was to eradicate it. If a vile odor assail the nostrils of decent people, the only effectual remedy is to abolish the cause; and such was the course pursued in this case. Marshal John P. Greene with his assistants proceeded to the office of the _Expositor_ and destroyed the press and pied the type. This was summary action; but it was legal. It was the only remedy for any public or private wrong inflicted by the _Expositor_. Its publishers were impecunious. Suits for private redress or fines for public recompense would have been unavailing; while the imprisonment of the publishers would have been heralded as a still greater wrong against the freedom of the press than was the destruction of the offending materials. Immediate events showed that the league to ruin Nauvoo by newspaper lies was widely extended, for mobocratic excitement outside of Nauvoo arose on the instant, and wholesale and indiscriminate vengeance was threatened. And yet the destruction of an offending press was not new in Illinois. Thomas Ford was governor at this time, and in the awful crimes which closely followed he was the responsible participant. It is interesting, therefore, to note what he said of a similar destruction of an unpopular press and type, at another time and in another community. In the history of Illinois, published after his death to get bread for his destitute children, he details the proceedings of the Alton mob. In 1837, Reverend Elijah P. Lovejoy, of the Presbyterian church, published the Alton, Illinois, _Observer_ as a religious paper, in which slavery was opposed. Abolitionism was not popular there and to quote Ford's words: "The people assembled and quietly took the press and type and threw them into the Mississippi. It now became manifest to all rational men that the Alton _Observer_ could no longer be published in Alton as an abolition paper. The more reasonable of the abolitionists themselves thought it would be useless to try it again. However, a few of them, who _were most violent_ seemed to think that the salvation of the black race depended upon continuing the publication at Alton." Certain members of the Presbyterian church determined to continue this paper. One of the principal men engaged in the movement to re-establish the _Observer_ was Reverend Mr. Beecher, president of Illinois college; and of him Ford says: "Mr. Beecher was a man of great learning and decided talents; but he belonged to the class of reformers who disregard all considerations of policy and expediency. _He believed slavery to be a sin and a great evil, and his indignant and impatient soul could not await God's own good time to overthrow it, by acts of His providence working continual change and revolution in the affairs of men._" A new press was bought, and it was determined that Lovejoy, who was very objectionable to the rabble, should continue as editor. After the arrival of the press it was guarded in a warehouse; but the mob gathered and demanded its possession. Ford speaks of the protectors of the press as being converted into _demons of obstinacy_. A fight occurred, the mob being the first assailants. Lovejoy and one of the mobocrats were killed; other men were wounded. The press was seized and, like the other, it was thrown into the river--although not a single copy of the paper had yet been printed with these materials. No man was punished for this crime of abolishing a free press at the expense of murder. Thus it will be seen that the will of a community, in other parts of Illinois, was considered sufficient without legal process to secure the extinction of an obnoxious paper and the perpetual silence of its editor--the silence of death by assassination. In Nauvoo no such highhanded course was pursued: no man was injured in his person; and the destroying of the press was in pursuance of a municipal order. At Alton, the unpopular publishers advocated merely a national reform, in the highest interest of human liberty and morality; at Nauvoo the publishers attacked the most vital local well-being and assailed the character of the community for the purpose of advancing an immoral purpose and gratifying the revenge of lustful men. At Nauvoo, the publishers had practically avowed their intention to incite a mob to come upon the city; and the matter printed in the first and only issue of their paper was manifestly of a character to aid the sanguinary plot. There had not been the slightest excitement or unnecessary noise in the act of removing the nuisance, and this done the people of the city drew a breath of relief. The _Expositor_ had been an invitation to the gathering mobs of Hancock County to descend upon Nauvoo and injure its people and property. It had been calculated to inflame the worst passions of lawless men and to produce murder. In its suppression the people felt that only ordinary prudence and official vigor had been shown. To allay any possible excitement the mayor issued a proclamation in which he detailed the destruction by municipal order of the _Expositor_ press and type, and called upon every citizen to keep the peace by being cool, considerate, virtuous, unoffending, manly and patriotic. The villains who had published the paper threatened everything in the city with destruction. One of their sympathizers declared that he would wade to his knees in blood; others said that the city should be wiped out before "ten suns had set." They sent runners out in all directions to bring the mob upon Nauvoo. A little after noon on the 12th day of June, Constable David Bettisworth came to Nauvoo from Carthage with a warrant for the arrest of Joseph Smith, Samuel Bennett, John Taylor, William W. Phelps, Hyrum Smith, John P. Greene, Stephen Perry, Dimick B. Huntington, Jonathan Dunham, Stephen Markham, William Edwards, Jonathan Harmon, Jesse P. Harmon, John Lytle, Joseph W. Coolidge, Harvey D. Redfield, Porter Rockwell and Levi Richards, upon a complaint sworn to by Francis M. Higbee charging the parties named with committing a riot. The writ was issued by Thomas Morrison, justice of the peace at Carthage, and commanded the officer to bring the parties named before Morrison or _some other justice of the peace_ within the county. Bettisworth immediately upon arriving at Nauvoo served this warrant upon Joseph and afterwards upon the others named therein. Joseph called his attention to the clause in the writ, "before me or some other justice of the peace of said county," and demanded to be taken before Esquire Johnson or some other justice of the peace in Nauvoo. Hyrum made the same demand. Many people were present, and Joseph and Hyrum called upon them to witness that they offered themselves in answer to the writ to go forth before the nearest justice of the peace. This was strictly in accordance with law; but it did not answer the purpose of the mobocrats either at Nauvoo or Carthage, and Bettisworth said: "I will be damned but I will carry you before Justice Morrison at Carthage." As he still held them in custody and was determined to drag them away from Nauvoo, Joseph sued out a writ of _habeas corpus_ in the municipal court, and upon the full showing there he was discharged. Later all the other brethren named in the writ took the same course, and secured their release. On the 14th of June the mayor addressed a letter of explanation to Governor Ford, in which the entire proceedings against the _Expositor_ were fairly detailed. Joseph stated to the governor that if Ford was not satisfied that the whole transaction had been in accordance with the strictest principles of law and the requirements of good order, he would only have to write his wishes and the mayor and all persons participating in the suppression of the _Expositor_ would go before Judge Pope or any legal tribunal at the capital and submit to judicial investigation. They would not even trouble his Excellency to send a writ or an officer, but would respond promptly to any letter advising them of his wish. Other men in Nauvoo, some of them prominent visitors there, wrote to Ford at the same time, declaring that no excitement had prevailed, that the proceedings had been calmly and legally taken, and that the action of the municipality in ridding itself of such a menace to peace and life was entirely commendable. On the 16th day of June, Judge Jesse B. Thomas came to Nauvoo and advised the mayor and the other men named in Morrison's warrant to go before some justice of the peace in the county and be examined upon the charge named therein. Judge Thomas said that if they would do this and should be acquitted or bound over, all excitement would be allayed, the mob would be left without a pretext, and he himself would be bound to compel the mobocrats to keep the peace. Joseph and his brethren expressed their readiness to submit to any fair investigation. The next day, upon the complaint of W. G. Ware, they were arrested by Constable Joel S. Miles, on a writ issued by Daniel H. Wells for a riot in destroying the Nauvoo _Expositor_ press. They all submitted to this process, and went before Justice Wells, who, at this time, it must be remembered, was not a member of the Church. After a long and close examination, it appeared to the court that they had not proceeded illegally, and they were discharged. As mobs in various parts of the county continued to menace Nauvoo, the Prophet sent several letters and messengers to keep the governor informed. Samuel James went to Springfield on the 15th of June, and Edward Hunter with Philip B. Lewis and John Bills went on the 17th. To Elder Edward Hunter, Joseph said as he was leaving: "I charge you solemnly to tell the governor everything you know concerning me, good or bad." The most outrageous falsehoods were being circulated to inflame the people against Nauvoo. Upon this point Governor Ford, in his history of Illinois, says: A system of excitement and agitation was artfully planned [by the mob leaders] and executed with tact. It consisted in spreading reports and rumors of the most fearful character. As examples:--On the morning before my arrival at Carthage, I was awakened at an early hour by the frightful report, which was asserted with confidence and apparent consternation, that the Mormons had already commenced the work of burning, destruction and murder; and that every man capable of bearing arms was instantly wanted at Carthage for the protection of the country. We lost no time in starting; but when we arrived at Carthage we could hear no more concerning this story. Again: During the few days that the militia were encamped at Carthage, frequent applications were made to me to send a force here and a force there, and a force all about the country, to prevent murders, robberies and larcenies, which, it was said, were threatened by the Mormons. No such forces were sent, nor were any such offenses committed at that time, except the stealing of some provisions, and there was never the least proof that this was done by a Mormon. Again: On my late visit to Hancock County, I was informed, by some of their violent enemies, that the larcenies of the Mormons had become unusually numerous and insufferable. They indeed admitted that but little had been done in this way in their immediate vicinity, but they insisted that sixteen horses had been stolen by the Mormons in one night, near Lima, in the county of Adams. At the close of the expedition, I called at this same town of Lima, and upon inquiry was told that no horses had been stolen in that neighborhood, but that sixteen horses had been stolen in one night in Hancock County. The last informant being told of the Hancock story, again changed the venue to another distant settlement in the northern edge of Adams. * * * * * Occasional threats came to my ears of destroying the city and murdering or expelling the inhabitants. * * * * * Frequent appeals had been made to me to make a clean and thorough work of the matter by exterminating the Mormons. The Warsaw_ Signal_, edited by an infamous man by the name of Thomas Sharp, took a prominent and diabolical part in arousing the spirit of murder. It published the minutes of mob meetings and resolutions adopted there, in which the most fiendish threats were made. Some of them are as follows: We therefore declare that we will sustain our press and the editor at all hazards; that we will take full vengeance, terrible vengeance, should the lives of any of our citizens be lost in the effort; that we hold ourselves at all times in readiness to co-operate with our fellow-citizens in this state, Missouri and Iowa, to _exterminate, utterly exterminate the wicked and abominable Mormon leaders_, the authors of our troubles. _Resolved,_ That a committee of five be appointed forthwith to notify all persons in our township _suspected_ of being the tools of the Prophet to leave immediately on pain of _instant vengeance. And we do recommend the inhabitants of the adjacent townships to do the same, hereby pledging ourselves to render all the assistance they may require._ _Resolved,_ That the time, in our opinion has arrived, when the adherents of Smith, as a body, should be driven from the surrounding settlements into Nauvoo. That the Prophet and his miscreant adherents should then be demanded at their hands; and, if not surrendered, _a war of extermination should be waged, to the entire destruction_, if necessary for our protection, _of his adherents._ And we do hereby recommend this resolution to the consideration of the several townships, to the mass convention to be held at Carthage, hereby pledging ourselves to aid to the utmost the complete consummation of the object in view, that we may thereby be utterly relieved of the alarm anxiety and trouble to which we are now subjected. _Resolved,_ That every citizen arm himself to be prepared to sustain the resolutions herein contained. It was further resolved that a deputation be sent to Springfield to solicit executive help, but the intention was expressed not to allow the mob movements to be retarded by this action. The mobs at Warsaw and Carthage pretended to believe that the destruction of the Warsaw _Signal_ office had been threatened by Hyrum Smith. The statement to this effect was of a piece with the lies told to the governor. No threat had been made against the _Signal_ office or the editor, and the mob well knew that any attack from the citizens of Nauvoo upon anybody in Carthage or Warsaw was out of the question. The mail communications of the Saints were cut off with the connivance of officials. A company of the mob numbering three hundred, began training at Carthage on the 13th day of June. Arms were brought to Warsaw and Carthage from Quincy and other places. On the 17th of June, fifteen hundred Missourians were reported to have crossed the river and joined the rabble at Warsaw. Five pieces of artillery had already been brought to the latter place. From Warsaw the mob forces were to proceed to Carthage and join the Quincy Grays and other companies from Adams County. Scattering from here it was their purpose to seize the arms of all the Saints in Hancock County, outside of Nauvoo, and compel them to recant their faith or be exterminated. They declared that they would take Joseph and Hyrum and the city council from Nauvoo on Thursday, the 20th of June, and deliver them up to sacrifice. If any resistance were offered, the city would be shelled and all the inhabitants slaughtered or driven away. One of the mob leaders was Levi Williams, a colonel of militia and a Baptist preacher, and to such as he was due the attempt to make the Saints recant. No word came from the governor. Was the city to be left to massacre, pillage, ravishment, like Far West! Forbid it, Heaven! Under these circumstances, nothing remained but to prepare for resistance--not attack, only defense. The mayor, on the 18th of June, 1844, declared the city of Nauvoo under martial law, and called out the Legion to protect the city from rapine and its people from massacre by the mob. CHAPTER LXII. JOSEPH'S DREAM--HIS LAST PUBLIC ADDRESS--CONSCIOUSNESS OF HIS IMPENDING FATE--HIS LOVE FOR HIS BRETHREN. Events were now hurrying on to the last awful scene. Joseph saw the sacrificial cup prepared for him and knew that he must drink its bitter draught. As he draws nearer to the final hour clearer and clearer becomes his mind, more nearly divine are his works, and more closely do we see the likeness to the sacred Master of whom Joseph deemed himself but the humblest follower. It is no mere accidental similarity this betrayal of the modern Prophet by the modern Judas and this sacrifice of a holy name to glut the hate of Pharisees. The Prophet's work is almost done. More plainly as the supreme moment draws on he tells his followers of the fate awaiting him. At first they scarcely understand, so used are they to see him in the midst of peril. It may be that the vision of the end is opened to Hyrum's view, for he will not leave his brother's side. They have loved in life, the elder brother living by the other's prophetic words, and in death they shall not be separated. Joseph says: "Hyrum, take your family on the next boat to Cincinnati. I want you to live to avenge me." Hyrum replies: "Joseph, I will not leave you." It is not a vengeance of blood that the Prophet means: it is the triumph of the work over all murderous mobs, a triumph in which he wants his faithful brother to share in the flesh. After the traitors had gone out from Nauvoo to join with the Pharisees in raising a mob, the Prophet related a dream to his brethren, assembled in meeting. He said that he thought that he was riding in a carriage, and his guardian angel was with him. They saw two serpents in the road firmly locked together, and the angel told him that these were two of his traitorous enemies, Robert Foster and Chauncey Higbee, so fast bound to each other that of themselves they could not harm him. Then Joseph rode on farther, but his angel was no longer by his side; and William Law and Wilson Law came out upon him, dragged him from his carriage, tied his hands and threw him into a deep pit. After a time he partly loosened his hands and climbed to the edge of the pit and looked out. He saw Wilson Law attacked by ferocious beasts and William Law expiring in the coils of a poisonous snake. They cried for him: Oh, Brother Joseph! Brother Joseph! save us or we perish! But he responded that they themselves had deprived him of the power to aid them. Then, after a little time, his angel came once more and said: "Joseph, why are you here?" And he responded: "Mine enemies fell upon me, bound me, and threw me into this pit." The angel took him by the hand and drew him up, and they went away together. Impressive as was the recital of this dream, his brethren failed to comprehend its full significance; but scores of them recalled it at a later time and preserved it as a sacred remembrance. On Sunday, the 16th day of June, 1844, Joseph preached in the grove east of the temple to the assembled Saints. The rain fell heavily, but the people would not disperse while the Prophet spoke. Nor would he be stayed by all these tears of nature, for it was one of his last opportunities to advise the people for whom he was willing to give his life. Often before the Prophet had counseled his brethren that it was not necessary yet to preach from the revelations of St. John the Divine; that the plain principles of the gospel should first be taught. But now, with the consciousness of his approaching death upon him, he read to the people the third chapter of Revelation. It was to be a message of comfort to the Saints when he was gone. He then turned to the first chapter and read: And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood. And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Rev. 1:5-6.) He carried the Saints into a profounder depth of revealed theology than ever before. He talked of the plurality of Gods and the different glories of the eternal realm. He said: Go and read the vision in the Book of Covenants. There is clearly illustrated glory upon glory--one glory of the sun, another glory of the moon, and a glory of the stars; and as one star differeth from another star in glory, even so do they of the telestial world differ in glory, and every man who reigns in the celestial glory is a God to his dominion. * * * * * It is in the order of heavenly things that God should always send a new dispensation into the world when men have apostatized from the truth and lost the Priesthood; but when men build without authority from God, and when the floods come and the winds blow, their whole fabric will crumble. * * * * * Oh thou God who art King of kings and Lord of lords! After the city had been declared under martial law, the Legion was drawn up in front of the mansion to be addressed by the Prophet. He stood upon the frame of a building opposite his house, dressed in his full uniform as lieutenant general. William W. Phelps read from an extra issue of the Warsaw _Signal_ of the day before, calling upon all the old citizens to assist the mob in exterminating the leaders of the Saints and driving the people into exile. Joseph then recounted the doings of the time at Nauvoo, and demonstrated that he and his brethren had been willing and were still as willing as ever to submit to the authority of law; that they had not transgressed the statutes; that the effort making against them was the device of Satan. He told them that a pretext had been sought by their enemies in order that a band of infuriated mob men might be congregated to fall upon Nauvoo, to murder, plunder, and ravish the innocent. He said: We are American citizens. We live upon a soil, for the liberties of which our fathers periled their lives and spilt their blood upon the battle-field. Those rights, so dearly purchased, shall not be disgracefully trodden under foot by lawless marauders without at least a noble effort on our part to sustain our liberties. Will you stand by me to the death, and sustain, at the peril of your lives, the laws of our country, and the liberties and privileges which our fathers have transmitted unto us, sealed with their sacred blood? ["Aye," shouted thousands.] It is well. If you have not done it, I would have gone out there, [pointing to the west], and would have raised up a mightier people. I call all men, from Maine to the Rocky Mountains, and from Mexico to British America, whose hearts thrill with horror to behold the rights of free men trampled under foot, to come to the deliverance of this people from the cruel hand of oppression, cruelty, anarchy and misrule to which they have long been made subject. Come, all ye lovers of liberty, break the oppressor's rod, loose the iron grasp of mobocracy, and bring to condign punishment all those who trample under foot the glorious principles of our Constitution and the people's rights [Drawing his sword and presenting it to heaven.] I call God and angels to witness that I have unsheathed my sword with a firm and unalterable determination that this people shall have their legal rights, and be protected from mob violence, or my blood shall be spilt upon the ground like water, and my body consigned to the silent tomb. While I live, I will never tamely submit to the dominion of accursed mobocracy. I would welcome death rather than submit to this oppression; and it would be sweet, oh, sweet to rest in the grave, rather than submit to this oppression, confusion and alarm upon alarm, any longer. * * * * * Peace shall be taken from the land which permits these crimes against the Saints to go unavenged. I call upon all friends of truth and liberty to come to our assistance; and may the thunders of the Almighty, and the forked lightnings of heaven, and pestilence, and war, and bloodshed come down on those ungodly men who seek to destroy my life and the lives of this innocent people. I do not regard my own life. I am ready to be offered a sacrifice for this people; for what can our enemies do? Only kill the body, and their power is then at an end. Stand firm, my friends; never flinch. Do not seek to save your lives, for he that is afraid to die for the truth will lose eternal life. Hold out to the end, and we shall be resurrected, and become like Gods and reign in celestial kingdoms, principalities and eternal dominions, while this mob will sink to the portion of all those who shed innocent blood. God has tried you. You are a good people; therefore I love you with all my heart. Greater love hath no man than that he should lay down his life for his friends. You have stood by me in the hour of trouble, and I am willing to sacrifice my life for your preservation. May the Lord God of Israel bless you forever and ever. I say this in the name of Jesus of Nazareth, and in the authority of the Holy Priesthood, which He hath conferred upon me. And all the people cried Amen! The vast assemblage had listened to his words with breathless attention, for he spoke with a power transcending anything that the Saints had ever before heard, even from him whose speech was always soul-touching. Had he expressed a wish to fight, his people would have followed him with joy to the contest. It is no wonder that his words sank deep into their hearts; it is no wonder that to their sight he appeared grander than mortal. It was the last time for many of them in the flesh that they were to listen to the music of his voice or to feel the spell of his mighty inspiration. It was his last public address! In a few short days that Godlike form, so perfect in its manly beauty, was to be locked in the embrace of the tomb; and that voice, whose angelic sweetness had comforted them in the hour of darkest woe, was to be hushed in death. On the 20th of June he wrote to all the apostles who were absent on missions to come home immediately. Only two of the twelve were with him, Apostles John Taylor and Willard Richards. He had often stated to the twelve that upon them would devolve the work when he was gone, and he knew that their presence would soon be needed. His consciousness of his impending fate and his fortitude were divine. His last deeds and his last thoughts were for the cause and the people whom he loved. CHAPTER LXIII. PONTIUS PILATE FORD'S ENTRANCE UPON THE SCENE AT CARTHAGE--THE OLD CRY OF "CRUCIFY!"--JOSEPH'S FINAL EFFORT TO AVERT DANGER FROM NAUVOO--LACK OF FAITH AND SUSPICIONS OF COWARDICE--FATAL BLINDNESS--LIKE A LAMB TO THE SLAUGHTER--THE ARMS DEFENDED--FAREWELL TO NAUVOO--AT CARTHAGE. On the 21st day of June, 1844, Thomas Ford, governor of the state of Illinois, arrived at Carthage. What Pontius Pilate was to the divine atonement on Calvary, this man Ford was to the sealing martyrdom at Carthage. [1] He was a politician, a friend to the masses, right or wrong. He submitted himself at Carthage to the direction of the mob leaders. From the moment of his arrival there until the deed was done, he interposed no hand to stay the awful deed. He could not have been so blind as to fail in seeing that murder impended for the Prophet and Patriarch; and that extermination threatened the Saints. A statesman and a true and brave patriot could have put forth his power and dissipated the evils at a stroke; but Ford was not of such mettle. He affected to view Joseph and his brethren as rebels and the mob as law-abiding citizens--at best, he classed them altogether. How he must have cringed when the Prophet asked him: Sir, is it not an easy matter to distinguish between those who have pledged themselves to exterminate innocent men, women and children, and those who have only stood in their own defense, and in defense of their innocent families, and that, too, in accordance with the Constitution and laws of the country as required by the oaths, and as good and law-abiding citizens? On the 21st Ford wrote to Joseph asking for a conference at Carthage with discreet representatives from Nauvoo. Apostle John Taylor and Dr. John M. Bernhisel went at once, in obedience to this request, carrying with them a full account of the situation and the circumstances which had led to it, and a score of affidavits from trustworthy men--some of whom were not connected with the Prophet or his people--showing clearly the purpose of the mob to commit murder. The next day Lucien Woodworth was sent to him from Nauvoo, with further documents and with a letter from the Prophet. When Apostle Taylor and Dr. Bernhisel reached Carthage, they found that the governor had taken the entire mob into his service; that he had passed judicially upon the municipal ordinances and proceedings at Nauvoo; and that, without hearing from them, he had decided upon his course. He received them coolly and as he read their communications aloud, he was surrounded by mobocrats who interrupted him at every sentence with a torrent of profanity and threats. He could listen to no argument and weigh no justice, for the cry was in his ears, "Crucify! Crucify!" By the hands of these brethren he sent a communication back to Nauvoo to require "all who are or shall be accused, to submit themselves to arrest by the same constable, by virtue of the same warrant, to be tried by the same magistrate whose authority had heretofore been resisted." He asked that martial law should be abolished. He sent the constable with a guard to Nauvoo to secure Joseph and his friends. Of this circumstance Ford himself says: Upon the arrival of the constable and guard [at Nauvoo], the mayor and common council at once signified their willingness to surrender, and stated their readiness to proceed to Carthage next morning at 8 o'clock. Martial law had previously been abolished. The hour of 8 o'clock came, and the accused failed to make their appearance. The constable and his escort returned. The constable made no effort to arrest any of them, or would he or the guard delay their departure one minute beyond the time to see whether an arrest could be made. Upon their return, they reported that they had been informed that the accused had fled and could not be found. I immediately proposed to a council of officers to march into Nauvoo with a small force then under my command, but the officers were of opinion that it was too small, and many of them insisted upon a further call of the militia. Upon reflection, I was of opinion that the officers were right in the estimate of our force, and the project for immediate action was abandoned. I was soon informed, however, of the conduct of the constable and guard, and then I was perfectly satisfied that a most base fraud had been attempted; that, in fact, it was feared that the Mormons would submit and thereby entitle themselves to the protection of the law. It was very apparent that many of the bustling, active spirits were afraid that there would be no occasion for calling out an overwhelming militia force, for marching it into Nauvoo, for probable mutiny when there, and for the extermination of the Mormon race. It appeared that the constable and the escort were fully in the secret, and acted well their part to promote the conspiracy. Informed of all the plots against him and seeing the executive weakness or connivance with the mob the Prophet determined to make one final effort to draw the menace from Nauvoo. He addressed a letter to the governor, in which he exposed the fallacy and cowardice of Ford's official proceedings and personal position. Then, after dark on the night of the 22nd of June, he called Hyrum, Willard Richards, John Taylor, W. W. Phelps, A. C. Hodge, John L. Butler, Alpheus Cutler and some others into his house and read to them the letter from the governor, merely remarking: "There is no mercy--no mercy here!" Hyrum said: "No: as sure as we fall into their hands, we are dead men." Joseph then told the brethren that if he and Hyrum should leave Nauvoo the attention of the mob would be attracted away from the Saints and in pursuit of the Prophet and Patriarch; and if the people would go quietly about their business none of them would be harmed. With this purpose he prepared to cross the river and go into the west. That night they bade farewell to their families. As they departed it was seen that Joseph's tears were falling fast, and he uttered not a word while they walked down to the bank of the river. Joseph, Hyrum and Willard, rowed by Orrin P. Rockwell, crossed the Mississippi in a leaky skiff, bailing out the water with their boots and shoes to keep the frail boat from sinking. They found refuge on the Iowa side at the house of Brother William Jordan, and made immediate preparations to depart toward the Rocky Mountains. But while they were packing their provisions, on the 23rd day of June, messengers came from Emma and others in Nauvoo, entreating the Prophet to return and by innuendo accusing him of cowardice in thus leaving the city. It was a fatal blindness on the part of these professed friends. They seemed to fear that the governor, failing to find Joseph and Hyrum, would fall upon Nauvoo with the militia. The Prophet knew better, that Ford would not dare such a thing as this--he might consent to the murder of individuals but he dare not lead an army against an unoffending city. It is pitiable to think that the Saints could have so misjudged their leader as to suspect him of cowardice. But it is often so, that men placed in responsible stations, who act by the light of heaven and for the benefit of their brethren, without one thought of personal safety or advantage, are condemned by the unthinking. "We are going back to be butchered," said Joseph; "if we live or die we will be reconciled to our fate," said Hyrum; as they moved down to the river to cross to Nauvoo on that 23rd day of June. While they walked Joseph fell behind, deep in thought. Someone shouted to him to quicken his steps, and he remarked: "There is time enough for the slaughter." That night, Sunday, June 23rd, 1844, Joseph sent a letter to the governor informing him that he would go to Carthage the next morning to meet his trial. He asked that the governor send a posse to meet him near the Mound, outside of Carthage, about two o'clock on the afternoon of the 24th. Seeing the determination of Joseph, the very friends who had induced him to return would now have interposed; but he was firm. To remain in Nauvoo would be to draw the vengeance of the mob upon that city. The next morning Elder Jedediah M. Grant and Theodore Turley, who had carried Joseph's communication to the governor, returned to Nauvoo and reported their mission. Ford had at first agreed to send a posse to escort Joseph in safety to Carthage, but some of the mobocrats and apostates made bitter speeches to him and he rescinded his promise. He refused to send or allow an escort for Joseph, "as it was an honor not given to any other citizen." He would not even allow Elders Grant and Turley to remain in Carthage that night, but sent them out with a demand that Joseph should appear unaccompanied at Carthage the next morning. The messengers told the Prophet that intense excitement existed at Carthage; but he would not heed their warning. On the morning of Monday, the 24th of June, 1844, Joseph and the seventeen other men named in the old writ from Morrison, started from Nauvoo. When they reached the temple, the Prophet looked upon it with a long and wistful gaze, and then turned his eyes upon the city, saying: "This is the loveliest place and these are the best people under the heavens. Little do they know the trials that await them." As they passed out of the city the Prophet said to Daniel H. Wells: "Squire Wells, I wish you to cherish my memory, and not think me the worst man in the world, either." On the way out they met Captain Dunn coming from Carthage with about sixty mounted men. Joseph said: "Do not be alarmed, brethren, for they cannot do more to you than the enemies of truth did to the ancient Saints--they can only kill the body." Dunn presented to Joseph an order from Governor Ford for all the state arms in the possession of the Nauvoo Legion. Joseph immediately countersigned the order. Then he turned to the company and spoke these memorable words: I AM GOING LIKE A LAMB TO THE SLAUGHTER, BUT I AM CALM AS A SUMMER'S MORNING. I HAVE A CONSCIENCE VOID OF OFFENSE TOWARD GOD AND TOWARD ALL MEN. Again, he said: "If they take my life I shall die an innocent man, _and my blood shall cry from the ground for vengeance_, and it shall yet be said of me, 'He was murdered in cold blood.'" Joseph sent Henry G. Sherwood back to Nauvoo to get the arms ready for Captain Dunn and to have all things done with good order and regularity. But Dunn feared that the governor's demands, coming at such a time, would excite resistance, and he requested Joseph and the brethren to return with him to the city under a pledge of mutual protection. He preferred to depend upon the well-known integrity of Joseph rather than to risk the wounded feelings of a much abused people. When the order for the state arms was made known in Nauvoo many of the brethren regarded this as a preparation for another Far West tragedy: but they heeded the Prophet's word and unresistingly yielded obedience to the requirement. It was an outrage to ask these arms under the circumstances; they were borne by men who were on the defensive, not the offensive--men who carried them for the protection of home and virtue, and who had not set foot outside the limits of their own city. Ford's action in this matter was atrocious; the compliance of the Prophet and the Saints was noble. Joseph again bade farewell to his family, and looked again and again upon the fair domain which his mortal eyes were beholding for the last time. His face was white and luminous, yet upon it and in his eyes was a look of anguish. His friends would even now have detained him, be the consequences what they might; but he told them he must either yield himself to his sworn murderers or the city would be given up to massacre and pillage under the sanction of the governor. Shortly after leaving Nauvoo they met Brother A. C. Hodge coming from Carthage, who told them that a minister--whom Joseph had previously treated with great kindness--warned him that so sure as Joseph and Hyrum came to Carthage they would be killed. He also said that Hamilton, the innkeeper at Carthage, had pointed to the Carthage Greys, saying: "Hodge, there are the boys that will settle you Mormons." A little farther on the way, the Prophet received letters from attorneys at Carthage to whom the governor had pledged his own honor and the honor of the state of Illinois that the prisoners should be protected from all harm. This pledge Ford reiterated often; and upon the strength of it many of the Prophet's friends felt that he was safe. It was not until a little before midnight that the party reached Carthage, but they found the mob up and expecting them with great anxiety. As they passed the public square, many troops, especially the Carthage Greys, gave way to a frenzy of joy. Some of them shouted, "God damn you, old Joe Smith, we have got you now." Others cried, "Where is the damned Prophet!" "Stand away, you McDonough boys, and let us shoot the damned Mormons." "Clear the way and let us have a view of Joe Smith, the Prophet of God. He has seen the last of Nauvoo. We'll use him up now, and kill all the damned Mormons." The profanity of the mob was an avalanche. Such ravings and cursings were scarcely ever before heard from civilized men. The governor was an ear witness to it all and leaned from his tavern window to say in a fawning voice to the rabble: Gentlemen, I know your great anxiety to see Mr. Smith, which is natural enough, but it is quite too late tonight for you to have that opportunity; but I assure you, gentlemen, you shall have that privilege tomorrow morning, as I will cause him to pass before the troops upon the square, and I now wish you, with this assurance, quietly and peaceably to return to your quarters. At this there was a hurrah for Tom Ford, and the mob obeyed his wish. The prisoners were quartered at the tavern of Hamilton, who had threatened Brother Hodge that the Carthage Greys would settle the "Mormons." At the same inn was a party of apostates. One of them, John A. Hicks, formerly president of the elders' quorum, stated to Brother Cyrus H. Wheelock that it was determined to shed the blood of Joseph Smith, whether he was cleared by the law or not. Hicks talked freely and unreservedly upon the subject, as if he were discoursing upon the most common occurrence of life; and boldly declared that the Laws, the Higbees and the Fosters were all agreed upon this course. Elder Wheelock carried this information to Governor Ford, but that craven wretch treated it with perfect indifference and suffered Hicks and his associates to go on with their plans for murder. A few hours later the most prominent enemies of the Prophet at Carthage declared: _There is nothing against these men; the law cannot reach them, but powder and ball shall. They will never get out of Carthage alive._ Footnotes 1. Sixteen years after Ford had acquiesced in the murder of Joseph and Hyrum Smith, he said in his history of Illinois: The Christian world, which has hitherto regarded Mormonism with silent contempt, unhappily may yet have cause to fear its rapid increase. Modern society is full of material for such a religion. At the death of the Prophet, fourteen years after the first Mormon Church was organized, the Mormons in all the world numbered about two hundred thousand souls (one-half million according to their statistics); a number equal, perhaps to the number of Christians when the Christian Church was of the same age. It is to be feared that, in the course of a century, some gifted man like Paul, some splendid orator, who will be able by his eloquence to attract crowds of the thousands who are ever ready to hear, and be carried away by the sounding brass and tinkling cymbal of sparkling oratory, may command a hearing, may succeed in breathing a new life into this modern Mahometanism, and make the name of the martyred Joseph ring as loud, and stir the souls of men as much, as the mighty name of Christ itself. Sharon, Palmyra, Manchester, Kirtland, Far West, Adam-ondi-Ahman, Ramus, Nauvoo and the Carthage jail, may become holy and venerable names, places of classic interest, in another age: like Jerusalem, the Garden of Gethsemane, the Mount of Olives, and Mount Calvary to the Christian, and Mecca and Medina to the Turk. And in that event, the author of this history feels degraded by the reflection, _that the humble governor of an obscure state, who would otherwise be forgotten in a few years, stands a fair chance, like Pilate and Herod, by their official connection with the true religion, of being dragged down to posterity with an immortal name_, hitched on to the memory of a miserable impostor. There may be those whose ambition would lead them to desire an immortal name in history, even in those humbling terms. I am not one of that number. CHAPTER LXIV. VOLUNTARY YIELDING TO PROCESS--JOSEPH AND HYRUM CHARGED WITH TREASON --FORD'S COWARDICE AND FALSE-HOOD--IN CARTHAGE JAIL--THE FIRST DAY AND NIGHT--PREACHING TO THE GUARDS--FORD LEAVES THE MARTYRS TO THEIR FATE. When the morning came on the 25th of June, 1844, Joseph and his brethren voluntarily presented themselves to Constable Bettisworth, who had held the original writ against them. They sought and had an interview with the governor at his headquarters; and he then and there pledged his own faith and that of the state of Illinois that Joseph and Hyrum and the other prisoners should be protected from personal violence and should have a fair and impartial trial. A few moments after 8 o'clock a.m., Joseph and Hyrum were arrested upon warrants issued by Justice Robert F. Smith, of Carthage, charging them with treason, upon the affidavits of Augustus Spencer and Henry O. Norton. After making an inflammable speech to the rabble army, the governor led the brothers before the troops, as the mob had requested to have a clear view of Joseph and Hyrum. As they passed in front of the lines, Ford introduced the Prophet and Patriarch as Generals Joseph and Hyrum Smith. The Carthage Greys refused to receive them by that introduction, and some of the officers threw up their hats, drew their swords and said: "We will introduce ourselves to the damned Mormons in a different style." The Governor quieted them by saying: _You shall have full satisfaction._ An hour later the Carthage Greys revolted and were put under guard; they could not be content to wait another hour for the murder. But they were soon released. Joseph had asked a private interview with Ford, but it had been refused. In declining, the governor looked down with shame. In the afternoon several officers of the mob militia called upon Joseph at the tavern. They gazed upon him with much curiosity, and he asked them if he appeared like a desperate character. They replied that his outward appearance seemed to indicate exactly the opposite, but they could not tell what was in his heart. To this Joseph responded: Very true, gentlemen, you cannot see what is in my heart, and you are therefore unable to judge me or my intentions; but I can see what is in your hearts, and will tell you what I see. I can see you thirst for blood, and nothing but my blood will satisfy you. It is not for crime of any description that I and my brethren are thus continually persecuted and harassed by our enemies, but there are other motives, and some of them I have expressed, so far as relates to myself; and inasmuch as you and the people thirst for blood, I prophesy, in the name of the Lord, that you shall witness scenes of blood and sorrow to your entire satisfaction. Your souls shall be perfectly satiated with blood, and many of you who are now present shall have an opportunity to face the cannon's mouth from sources you think not of; and those people that desire this great evil upon me and my brethren, shall be filled with regret and sorrow because of the scenes of desolation and distress that await them. They shall seek for peace, and shall not be able to find it. Gentlemen, you will find what I have told you to be true. At 4 o'clock Joseph and Hyrum, and thirteen other brethren were taken before Robert F. Smith, justice of the peace and captain of the Carthage Greys, on a charge of riot in destroying the printing press of the _Expositor_. Robert Smith took the place of Morrison, by the direction of the mob and with the connivance of the governor, although Ford had stated that the hearing must be had before the same justice who issued the original writ. But he had only made this assertion in order to justify himself in overlooking the proceedings in Justice Wells' court. Now that he had the brethren at Carthage he was willing that the mob should have them tried before the most vindictive man to be found exercising judicial functions. Upon this hearing before Robert F. Smith, the fifteen brethren were admitted to bail in the sum of $7,500, and John S. Fullmer, Edward Hunter, Dan Jones, John Benbow, and others as sureties. Then the court was adjourned without calling on Joseph and Hyrum to answer to the charge of treason, or even intimating to them or their counsel that an examination of this charge was to be made. About dark that night the constable appeared with a mittimus from Justice Smith and demanded that Joseph and Hyrum go to jail upon the charge of treason. This mittimus falsely alleged that the trial for treason had been begun and had been postponed. Joseph and his counsel, Messrs. Woods and Reid, exposed this tyrannical proceeding, showing clearly that the law did not permit the justice to send them to jail by mittimus without having them first brought before him for examination, and appealed to the governor. He refused assistance. A little later Captain and Justice Robert F. Smith applied to him to know how he should enforce the illegal mittimus, and the governor said significantly: "You have the Carthage Greys at your command." The mob captain took the hint and dragged the prisoners violently to jail. Apostles John Taylor and Willard Richards, and John P. Greene, Stephen Markham, Dan Jones, John S. Fullmer, Dr. South wick and Lorenzo D. Wasson accompanied the Prophet and Patriarch to prison; and it is well that they did so. Stephen Markham and Dan Jones walked one on either side of Joseph and Hyrum, keeping off the drunken rabble which several times broke through the ranks of the file of soldiers guarding the brethren on their way to prison. They made their dungeon seem a heaven that night by their prayers and by their faith. After spending the night in Carthage jail, Joseph wrote on the morning of June 26th, 1844, soliciting an interview with Ford. The governor sent back a favorable reply, and to the messengers he spoke apologetically of his failure to interfere the previous night. Apostle John Taylor had been to him in the meantime and had made him feel his falseness and cowardice. About 9:30 a.m. the governor came to the prison and had a lengthy interview with Joseph. President Taylor was present and made an extensive report of the conversation. Joseph charged Governor Ford with absolute knowledge that the enemies of the Saints had first commenced these difficulties; that Joseph and his people had not transgressed the law; and that the Nauvoo Legion had only been ordered out in pursuance of orders received by Joseph from the governor requiring him to assemble the Legion for the protection of Nauvoo against armed bands of marauders. As they parted the governor reiterated his promise, pledging his faith, the honor of his officers, and the good name of the state of Illinois that the brethren would be protected. He said that he might go to Nauvoo that day or the next, and if so he would take Joseph with him. After Ford left the prison, he went to Hamilton's hotel and began to converse with a mob soldier standing there. Alfred Randall, a man of approved veracity, testified that he heard the mobocrat saying to Ford, "The soldiers are determined to see Joe Smith dead before they leave here;" and heard Ford reply, "If you know of any such thing keep it to yourself." It was common conversation that day on the camp ground and in the dining-room of the hotel in the presence of Governor Ford: "The law is too short for these men, but they must not be suffered to go at large." "No; if the law will not reach them powder and ball must." Most of the afternoon of the 26th was spent by Dan Jones and Stephen Markham in hewing the warped door of the cell in which the brethren were confined with a penknife so that it would fasten in the frame. The brethren preached by turns to the guards, several of whom were relieved before their watch was out because they admitted that they were convinced of the innocence of the prisoners. One of them said: "We have been imposed upon; these men are guiltless." Another said: "Let us go home, boys, for I will not fight any longer against these men." During the day Hyrum vainly attempted to lead Joseph into a belief that his life would be saved. To his brethren Joseph said: "Could my brother Hyrum but be liberated it would not matter so much about me." Then he said: "Poor Rigdon, I am glad he has gone to Pittsburg out of the way. Were he to preside he would lead the Church to destruction in less than five years." At half-past two that afternoon Constable Bettisworth demanded the persons of the prisoners from the jailor upon an order signed by Justice Robert F. Smith. The jailor refused, as the prisoners had been committed to his charge to be held by him until released from his custody by due course of law. The justice then inquired of the governor what he should do, and Ford once more responded: "There are the Carthage Greys under your command, bring them out; we have plenty of troops." Again taking the significant hint, the mob captain and justice used his willing rabble of soldiers to drag Joseph and Hyrum illegally away. He had them brought before him, Robert F. Smith, captain of the Carthage Greys, at the court house. The grave charge against them was treason and when they asked for time in which to get witnesses, they were vehemently opposed. Finally at five o'clock in the afternoon the court adjourned until noon of the next day to give the defendants opportunity to send to Nauvoo, twenty miles distant, and obtain their witnesses. Subsequently, without any notification to the prisoners or their counsel, the mob justice and captain postponed the trial until the 29th of June. Patriarch John Smith, father of Apostle George A. Smith, came from Macedonia to see his nephews Joseph and Hyrum in jail. He narrowly escaped with his life from mobbers on the way. It was with difficulty that he secured admission to the prison. After remaining an hour he left the jail to carry a message to Almon W. Babbitt, requesting his assistance as attorney for the Prophet at the expected trial. Patriarch John Smith found Babbitt, but learned from him that he could not comply with Joseph's request. That night in prison Hyrum read from the Book of Mormon concerning the sufferings and deliverance of the servants of God from the hands of their enemies. Joseph arose and bore a powerful testimony to the guards to the divinity of the book; he declared that the gospel had been restored and that the kingdom of God was again established on the earth for the sake of which he was then incarcerated in prison, and not because he had violated any law of God or man. They retired to rest very late. In the room with the Prophet and Patriarch were Apostles John Taylor and Willard Richards and Elders John S. Fullmer, Stephen Markham and Dan Jones. In the night Joseph whispered to Dan Jones, "Are you afraid to die?" Brother Jones answered: "Has that time come, think you! Engaged in such a cause I do not think that death would have many terrors." Joseph replied: "You will yet see Wales and fulfill the mission appointed you, before you die." [1] In the morning Dan Jones went down, at the Prophet's request, to learn the cause of a disturbance of the night, and Frank Worrell, the officer of the guard of Carthage Greys, said to Dan: We have had too much trouble to bring old Joe here to let him ever escape alive, and unless you want to die with him, you had better leave before sundown; and you are not a damned bit better than him for taking his part, and you'll see that I can prophesy better than old Joe, for neither he nor his brother, nor anyone who will remain with them, will see the sun set today. Brother Jones started to find the governor and on the way saw an assemblage of the mob, and heard one of them who was making a speech say: Our troops will be discharged this morning in obedience to order, and for a sham we will leave the town; but when the governor and the McDonough troops have left for Nauvoo this forenoon, we will return and kill these men, if we have to tear the jail down. When Dan found the governor, and related the threats, Ford only sneered at him. Ford was actually preparing to go to Nauvoo. He had disbanded some of the troops and in his hearing they declared that they would return and kill Joseph and Hyrum as soon as he was far enough away from town. Ford refused permits for the Prophet's friends to pass in and out of the prison. This deprived Joseph and Hyrum of the society of all but Apostles Taylor and Richards who remained constantly with them. The governor held consultation with the officers of the mob army. A Dr. Southwick who was there afterward declared that the purpose of the meeting was to consider the best way of stopping Joseph Smith's career, as his views on the government were being widely circulated and they took like wildfire. The mobocrats said that if he did not get into the presidential chair this election he would be sure to next time; and if Illinois and Missouri would join together and kill him, they would not be brought to justice for it. As the governor continued his preparations to depart from Carthage to Nauvoo, and as it was clear that he intended to break his solemn promise by failing to take Joseph with him, Cyrus H. Wheelock, Dan Jones and John P. Greene went in town to him and protested with all possible solemnity against his deed. He professed to reassure them; and then he took with him Captain Dunn, and his company--of all the militia the least vindictive against the Prophet; and left as a guard the Carthage Greys--of all the mob the most bloodthirsty. These Carthage Greys had but two days before been under arrest for insulting the commanding general; their conduct had shown them to be notoriously hostile to the prisoners; and they had often in the governor's hearing threatened the lives of Joseph and Hyrum. Of the disbanded troops the governor permitted two or three hundred under Colonel Levi Williams, a sectarian preacher and a sworn enemy to Joseph, to remain encamped in the vicinity of Carthage, awaiting the hour when they might safely descend upon the jail. Cyrus H. Wheelock was permitted to enter the prison, and during his visit he slipped a small revolver, of the kind known in those days as the "pepper-box" revolver, into Joseph's pocket. Cyrus was going to Nauvoo with messages from the brethren in prison. They were so numerous that Dr. Richards proposed to write them down feeling that Wheelock might forget, but Hyrum fastened his eye upon the messenger, and with a look of penetration, said: Brother Wheelock will remember all that we tell him, and he will never forget the occurrences of this day. Footnotes 1. This prediction was gloriously fulfilled. CHAPTER LXV. ADMINISTRATION OF THE HOLY ENDOWMENTS--THE WORK OF THE CLOSING MONTHS--UNION OF SATANIC FORCES AGAINST THE PROPHET--A MOMENTARY GLANCE AT HIM BEFORE THE FINAL HOUR. Before recounting the final act which closed this great life, we may pause to glance at some of the work of the Prophet and some of the difficulties which beset his path and wrought the martyrdom. During the winter of 1843-4 superhuman power rested upon the Prophet in his teachings and administrations. He was impelled to constant labor in his ministry as if he had the briefest possible time in which to accomplish his work. Perhaps he was not fully aware how little there was of mortal life left to him, yet many of his expressions at this time were recalled by the Apostles and others afterwards as foreshadowing the nearness of his departure. He bestowed upon the faithful Apostles and other chosen ones the endowments, and gave them the keys of the Priesthood in their fullness as he had received them. He also taught and administered to them the sealing ordinances, explaining in great plainness and power the manner in which husbands and wives, parents and children are to be united by eternal ties, and the whole human family, back to Father Adam, be linked together in indissoluble bonds. In imparting these glorious principles and bestowing these keys and powers upon his fellow Apostles, the Prophet was filled with god-like power. More important doctrines and ordinances were never imparted unto man. The spirit which rested upon Joseph in teaching and upon the people in listening to them (for he dwelt much upon these principles in his public discourses) will never be forgotten by those who heard him. It was to the deep and abiding effect of these teachings upon the minds of the Saints that the extraordinary exertions which were made after his death in completing the temple may chiefly be attributed. * * * * * The perusal of the History of the Church during the life of Joseph the Prophet suggests many reflections and to many minds prompts many inquiries. One cannot fail to be struck with the unceasing opposition with which he had to contend. From the day that he received the first communication from heaven up to the day of his martyrdom his pathway was beset with difficulties, his liberty and life were constantly menaced. Had he been an ordinary man he would have been crushed in spirit and sunk in despair under the relentless attacks which were made upon him. To find a parallel to his case we must go back to the days of our Savior and His Apostles and the prophets who preceded them. Joseph's life was sought for with satanic hate. The thirst for his blood was unappeasable. Had there not been a special providence exercised in his behalf to preserve him until his mission should be fulfilled, he would have been slain by murderous hands long before the dreadful day at Carthage. To the inexperienced reader it seems unaccountable that any generation of men could have been so blind to everything god-like, so dead to every humane sentiment, so utterly cruel and barbarous, as not to recognize in the teachings, works and life of God's beloved Son the divinity with which He was clothed and to nail Him upon a cross between two thieves. Also that His chosen Apostles, filled with angelic power, preaching so pure a doctrine and laboring with such self-denial and unselfish zeal for the salvation of mankind, should have been slain by the very people whose benefactors they sought to be. But in our own age the same scenes are re-enacted. Joseph Smith, a Prophet of God, called by the Almighty to receive the everlasting Priesthood to lay the foundation of the Church of Christ, and to preach the ancient pure gospel, performs the mission to which he was divinely appointed, and is pursued with vindictive hate through his life, and is finally barbarously slain. The explanation of all this is given by the Lord Himself in His words to His disciples: "If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." According to the predictions, this is the dispensation of the fullness of times--the crowning dispensation of all. To leave the world without excuse and to prepare the way for the second coming of the Lord, the holy Priesthood, the pure gospel and the true Church of Christ are restored to earth through the ministration of angels. Satan, fully conscious that if these prevail his dominion will be overthrown, arrays all his forces against the servants and work of God. He resorts to his old tactics to accomplish his purposes. He was a liar and a murderer from the beginning. Lies and murder are the agencies he depends upon. Many, being free agents and having power to choose whom they will serve, become the instruments of hate, and the earth is drenched with the blood of innocence. The Prophet Joseph, while he lived, was the conspicuous object of his vengeance. Like Paul, he could have recounted a long list of perils which he had to encounter, not the least of which, as in the case of Paul, were "perils among false brethren."' Of all the evils with which this great Prophet had to contend, none were so grievous or so hard to be borne as the defection and treason of "false brethren." The most deadly wounds he ever received were from those who, Judas-like, had been his companions. When, through their transgressions, they lost the Spirit of God, and turned away from the truth, the spirit of murder took possession of them, they became fit instruments for Satan's service, and to this class more than to any others, can the foul murders of the 27th of June, 1844, be charged. The great bulk of those who composed the mobs which attacked the Saints in Missouri and Illinois were ignorant men. Their passions were easily aroused. A few cunning and unscrupulous leaders were able to use them to accomplish their ends. Seeing the increase of the Saints, they were easily persuaded that, if left to themselves, they would soon outnumber the old settlers, they would outvote them, take possession of the offices, and drive them out of the country. By such representations and artifices as these, appealing to the lowest and basest of motives, they were able to inflame the minds of ignorant and unprincipled men. Envious of the prosperity of the Saints, coveting their possessions, they thought to profit in driving them from their homes. Apostates had personal vengeance and hates to gratify; politicians saw a growing power which they could not control, and whose union made it formidable in county and state affairs; the clergy saw a system of religion which they could not controvert; and the rabble had their cupidity excited at the prospect of plunder, which might fall to them through the abandonment of lands and improvements and stock by the people whom they were driving away. CHAPTER LXVI. THE LAST DAY--FORD'S ACTION AT NAUVOO--CONSPIRACY BETWEEN THE GUARDS AND THE MURDEROUS MOB MILITIA--THE PRISONERS LEFT TO THEIR FATE--"A POOR WAYFARING MAN OF GRIEF"--THE ASSAULT AND THE MURDER--THE END. Governor Ford went to Nauvoo on the morning of the 27th of June, 1844, accompanied by a body of troops. When he arrived there he made a public speech before thousands of the Saints, in which he used this expression: "A great crime has been done by destroying the _Expositor_ press, and placing the city under martial law, and _a severe atonement must be made, so prepare your minds for the emergency_." Whether Ford was fully cognizant of the plot to murder the Prophet during his absence from Carthage is not altogether clear. He was unquestionably aware of the murderous feeling which existed among the Carthage Greys, and the men who were associated with Levi Williams and the Laws, Higbees, Fosters and others at Carthage. It has been stated upon good authority, and it has never been disputed, that he was informed of the intentions of the mob. But he ventured into Nauvoo. Would a cowardly man like he was have dared to risk himself in such a manner at such a time, if he was fully advised of the time the massacre was to take place? The presumption is that he was indifferent as to the fate which would befall the Prophet and his companions; but that he did not know, as some of his officers did, that the bloody deed was to be consummated while he was absent at Nauvoo. If Ford had been a man of greater daring, it might with certainty be assured that his visit to Nauvoo was a part of the conspiracy, and that he went there to avoid the appearance of complicity in the murder. This is certain, that while Ford was addressing the people, a sound like the distant firing of a cannon, or the slight sound of distant rumbling thunder, was heard by many in the audience, and by some of Ford's aides who stood near him, and that they whispered something to him, and without loss of time and in the greatest haste, he and his escort rode out of Nauvoo. Their departure was more like a flight than the decorous leave-taking of the executive of the state accompanied by a command of troops. A cannon was fired at a certain point distant from Carthage, as a signal that the massacre had been accomplished; but it was never known whether or not this was the sound which attracted attention at Nauvoo. Governor Ford's hasty flight at that time has always been deemed conclusive evidence that he had been informed by some of his companions--if he had not been fully advised of the plot and its details before--that Joseph Smith and his companions had been murdered. Ford and his aides occupied a room in the Nauvoo mansion that day. Orrin P. Rockwell heard one of them at three o'clock say: "the deed is done before this time." The governor and his company went to the temple. Some of the officers broke the horns from the oxen supporting the baptismal font, while Ford made rare sport of the sacred edifice. One of his attendants remarked: "This temple is a curious piece of workmanship; and it was a damned shame that they did not let Joe Smith finish it." Another said: "But he is dead by this time, and he will never see this temple again." Brother William Gr. Sterrett stood by and replied: "They cannot kill him until he has finished his work." At this Ford gave a significant smile and one of his aids standing by said: "Whether he has finished his work or not, by God, he will not see this place again, for he is finished before this time." At Carthage, after the governor left, the external situation was this: The guarding of the jail had been left to General Deming who had the Carthage Greys under his command; but Deming retired during the day for fear of his life, as he saw the determination of the troops to connive at murder. The main body of the company was stationed in the public square, one hundred and fifty yards from the jail, awhile eight men were detailed, under the command of Sergeant Frank A. Worrell, to guard the prisoners. The disbanded mob militia had come up to Carthage to the number of two hundred, with their faces blackened with powder and mud. The Carthage Greys were informed that the assassin band was ready; and it was then arranged that the guard at the jail should load with blank cartridges and that the mob should attack the prison and meet with some show of resistance. Within the jail, the brethren, Joseph and Hyrum, John Taylor and Willard Richards, were confined in a room upstairs and were busy, during the day, writing letters, conversing and praying and singing. Between three, and four o'clock at the Prophet's request, Apostle Taylor sang this sweet and comforting poem: A poor wayfaring man of grief, Hath often cross'd me on my way, Who sued so humbly for relief That I could never answer _Nay_. I had not power to ask his name; Whither he went or whence he came; Yet there was something in his eye That won my love, I know not why. Once when my scanty meal was spread, He entered--not a word he spake! Just perishing for want of bread; I gave him all; he blessed it, brake, And ate, but gave me part again; Mine was an angel's portion then, For while I fed with eager haste, The crust was manna to my taste. I spied him where a fountain burst, Clear from the rock--his strength was gone, The heedless water mocked his thirst, He heard it, saw it hurrying on. I ran and rais'd the suff'rer up; Thrice from the stream he drain'd my cup, Dipped and return'd it running o'er; I drank and never thirsted more. 'Twas night, the floods were out, it blew A winter hurricane aloof; I heard his voice, abroad, and flew To bid him welcome to my roof. I warm'd, I cloth'd, I cheer'd my guest, I laid him on my couch to rest; Then made the earth my bed, and seem'd In Eden's garden while I dream'd. Stripp'd, wounded, beaten nigh to death, 1 found him by the highway side; I rous'd his pulse, brought back his breath, Reviv'd his spirit, and supplied Wine, oil, refreshment--he was heal'd; I had myself a wound conceal'd; But from that hour forgot the smart, And peace bound up my broken heart. In prison I saw him next--condemn'd To meet a traitor's doom at morn; The tide of lying tongues I stemm'd, And honor'd him 'mid shame and scorn. My friendship's utmost zeal to try, He asked if I for him would die; The flesh was weak, my blood ran chill, But the free spirit cried, "I will!" Then in a moment to my view, The stranger started from disguise; The tokens in his hands I knew, The Savior stood before mine eyes. He spake--and my poor name he nam'd-- "Of me thou hast not been asham'd; These deeds shall thy memorial be; Fear not, thou didst them unto me." And when it was done, Joseph asked him to repeat it. He replied that he did not feel like singing. He was oppressed with a sense of coming disaster; but to gratify Hyrum, he sang the hymn again, with much tender feeling. At four o'clock the guard was changed. A little after five, the jailor came in and said that Stephen Markham had been surrounded by a mob and driven from Carthage. A little later there was a slight rustling at the outer door of the jail, and a cry of surrender, then a discharge of three or four guns. The plot had been carried out: two hundred of the mob came rushing into the jail yard, and the guards fired their pieces over the heads of the assailing party. Many of the mob rushed up the stairs while others fired through the open windows of the jail into the room where the brethren were confined. The four prisoners sprang against the door, but the murderers burst it partly open and pushed their guns into the room. John Taylor and Willard Richards, each with a cane, tried to knock aside the weapons. A shower of bullets came up the stairway and through the door. Hyrum was in front of the door when a ball struck him in the face and he fell back saying: "I AM A DEAD MAN." As he was falling, another bullet from the outside passed through his swaying form, and two others from the doorway entered his body a moment later. When Hyrum fell, Joseph exclaimed, "Oh, my dear brother Hyrum!" and opening the door a few inches he discharged his pistol into the stairway--but two or three barrels missed fire. When the door could no longer be held, and when he could no longer parry the guns, Elder Taylor sprang toward the window. A bullet from the doorway struck his left thigh. Paralyzed and unable to help himself he fell on the window sill, and felt himself falling out, when by some means which he did not understand at the time he was thrown backward into the room. A bullet fired from the outside struck his watch and the watch saved his life in two ways, it stopped the bullet, which probably would have killed him, and the force of the ball in striking it threw him into the room. The watch stopped at sixteen minutes and twenty-six seconds past 5 o'clock. After he fell into the room three other bullets struck him, spattering his blood like rain upon the walls and floor. Joseph saw that there was no longer safety in the room; and thinking that he would save the life of Willard Richards if he himself should spring from the room, he turned immediately from the door, dropped his pistol and leaped into the window. Instantly two bullets pierced him from the door, and one entered his right breast from without, and he fell outward into the hands of his murderers exclaiming: "OH LORD, MY GOD!" When his body struck the ground he rolled instantly upon his face--dead. As he lay there, one of the mob, bare footed and bare headed, wearing no coat, with his trousers rolled above his knees and his shirt sleeves above his elbows, seized the body of the murdered Prophet and set it against the south side of the well curb. Colonel Levi Williams then ordered four men to shoot Joseph. Standing about eight feet from his body they fired simultaneously. The body slightly cringed as the bullets entered it, and once more Joseph fell upon his face. He had smiled with sweet compassion in his countenance as he gazed upon his murderers in the last moment of his life; and this was the expression when the face was set in death. The Missourians had offered a large reward for Joseph's head; and the ruffian who had set him against the well curb now approached with a glittering knife for the purpose of severing the head from the body. William M. Daniels who claims to have been an eye-witness to the proceedings says that as he was about to make the awful stroke a vivid light burst from the heavens upon the bloody scene. It passed between Joseph and his murderers, and they were struck with terror. The knife fell from the powerless hand of the ruffian, and he stood transfixed. The muskets dropped from the arms of Williams' four executioners, and they had not the power to move a limb. Horrified, the mob scattered in all directions. Williams cried to them to come back and carry off the four men who still stood like marble statues, frozen with terror. They obeyed, and these men were lifted into the baggage wagons as inert as corpses. When Joseph fell from the window the mob on the stairway rushed down and out of the building to find him; and it was this which saved the lives of Willard Richards, and John Taylor. Willard started to leave the room thinking all were dead but himself; but Elder Taylor called to him. He returned, took up the body of John, which was bleeding from four ghastly wounds, and carried him into an inner dungeon cell and placed him on a filthy mattress which was lying there, saying: "If your wounds are not fatal I want you to live to tell this story." Nearly all the inhabitants of Carthage followed the mob in their flight of horror. The governor came to Carthage in the night, wrote an order for the citizens of Nauvoo to defend themselves, and then the miserable coward fled to Quincy. Having provided as well as possible for the wounds of John Taylor, on the morning of the 28th of June Dr. Richards started for Nauvoo with the bodies of the martyrs. They were met by thousands of lamenting Saints whose wailings ascended into the ears of Almighty God. Ten thousand people were addressed by Apostle Richards, Colonel Markham and others who admonished them to keep the peace and trust to the law for a remedy for the awful crimes which had been committed, and when the law failed, to call upon God in heaven to avenge them of their wrongs. The bodies of the martyrs were taken to the Mansion House and cared for by loving friends. The loved ones of the dead Prophet and Patriarch were first admitted and fell upon the dear faces and kissed them and begged for one more word of comfort. Early the next morning the bodies were placed in coffins covered with black velvet, and the caskets were then placed in rough pine boxes. The doors were thrown open, and ten thousand people walked through the Mansion and gazed upon the martyred clay. All this time the people were in constant expectation of an attack by the mob army upon the defenseless city. At night the house was closed and then the coffins were lifted out of the boxes and concealed in an apartment of the Mansion while bags of sand took their place in the outer caskets. A mock funeral was held; the boxes were carried in a hearse to the graveyard and there deposited in the earth with the usual ceremonies. The course seemed necessary, because the enemies of Joseph and Hyrum had taken a ghastly oath to steal the remains. At midnight the bodies were taken in their caskets from the Mansion House by Dimick B. Huntington, Edward Hunter, William D. Huntington, William Marks, Jonathan H. Holmes, Gilbert Goldsmith, Alpheus Cutler, Lorenzo D. Wasson, Philip B. Lewis and James Emmett to the Nauvoo House, the foundation of which was then built, and they were interred in the basement. Immediately afterward, a terrific storm of rain came on accompanied by thunder and lightning. The tears of heaven obliterated all traces of the newly dug graves, and the bodies remained there in safe repose until a later time when they were removed elsewhere. The woe of the Saints cannot be described. They were menaced with extermination. Their Prophet and Patriarch were dead. Only two of the Apostles were there, and one of these was supposed to be dying. The enemies of truth were sure that they had now destroyed the work. And yet it lives, greater and stronger after the lapse of years! It is indestructible for it is the work of God. And knowing that it is the eternal work of God, we know that Joseph Smith, who established it, was a Prophet holy and pure. ANECDOTES AND SAYINGS OF THE PROPHET. "Seek ye wisdom from the best books." "The cause of human liberty is the cause of God." "We will never be justly charged with the sin of ingratitude." "Baptism is a covenant with God that we will do His will." "All men will be raised from the grave by the power of God, having spirit in their bodies and not blood." "Our affections should be placed upon God and His work more intensely than upon our fellow-beings." "I will walk through the gates of heaven, and claim what I seal and those that follow me and my counsel." "I understand some law, and more justice and know as much about the rights of American citizens as any man." "All children are redeemed by the blood of Jesus Christ, and the moment they leave this world they are taken to the bosom of Abraham." "The Lord once told me that what I asked for I should have. I have been afraid to ask God to kill my enemies, lest some of them should, peradventure, repent." "Beware, oh earth! how you fight against the Saints of God and shed innocent blood; for, in the days of Elijah, his enemies came upon him, and fire was called down from heaven to destroy them." "Sectarian priests cry out concerning me and ask: "Why is it that this babbler gets so many followers and retains them?" I answer: "It is because I possess the principle of love. All that I offer the world is a good heart and a good hand." "I am a rough stone. The sound of the hammer and chisel was never heard on me until the Lord took me in hand. I desire the learning and wisdom of heaven alone." "I asked a short time since for the Lord to deliver me out of the hands of the governor; and if it needs must be to accomplish it to take him away; and the next news that came pouring down from there was that Governor Reynolds had shot himself." Speaking of the death of Judge Higbee, a just and good man, Joseph said: "Who is there that would not give all his goods to feed the poor, and pour out his gold and silver to the four winds to go where Elias Higbee has gone?" At Far West, Missouri, on the 4th day of July, 1838, the liberty pole was struck by lightning and shattered into splinters. Joseph walked around on the fragments, saying: "As that pole was splinted, so shall the nations of the earth be." Soon after the nomination of the Prophet for the Presidency of the United States, Apostle George A. Smith related that Elder Farnham heard the people in St. Louis say: "Things have come to a strange pass if Joseph Smith is elected President, he will raise the devil with Missouri; and if he is not elected he will raise the devil anyhow." An angry sectarian in Kirtland commanded fire to come down out of heaven to consume the Prophet and his house. Joseph smiled and said: "You are one of Baal's prophets; your God does not hear you." A visitor, who remarked that the people had been gathered from the four quarters of the earth, of different races and creeds, asked the Prophet: "Mr. Smith, how do you govern these people?" "I teach them correct principles and they govern themselves." "Salvation cannot come without revelation; it is in vain for any man to minister without it. No man is a minister of Jesus Christ without being a Prophet. No man can be a minister of Jesus Christ except he has the testimony of Jesus, and this is the spirit of prophecy." The Prophet was preaching in Philadelphia, when a man called out for a sign and would not let Joseph proceed peaceably with his sermon. After having vainly warned the man of what Christ said concerning sign-seekers, the person still persisting, Joseph said to the congregation: "This man is an adulterer." "It is true," cried another, "for I caught him in the very act;" and the sign-seeker after wards confessed that the charge was correct. "The Saints can testify whether I am willing to lay down my life for my brethren. If it has been demonstrated that I have been willing to die for a Mormon, I am bold to declare before heaven that I am just as ready to die in defending the rights of a Presbyterian, a Baptist or a good man of any other denomination; for the same principle which would trample upon the rights of the Latter-day Saints would trample upon the rights of the Roman Catholics, or of any other denomination who may be unpopular and too weak to defend themselves." "There are two Comforters spoken of. The first Comforter is the Holy Ghost. * * * Now what is this other Comforter? It is the Lord Jesus Christ Himself. When any man obtains this last Comforter he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him. They will take up their abode in him, and the visions of the heavens will be opened unto him and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions." Sunday, March 10, 1844--"I prophesy in the name of the Lord that Christ will not come this year; and I also prophesy in the name of the Lord that Christ will not come in forty years; and if God ever spoke by my mouth He will not come in that length of time. Jesus Christ never did reveal to any man the _precise_ time that He _would_ come." "The Savior, Moses and Elias, gave the keys of the Priesthood to Peter, James and John, on the Mount, when they were transfigured before Him. * * * How have we come at the Priesthood in the last days? It came down in regular succession. Peter, James and John had it given to them, and they gave it to others." [The Prophet and Oliver Cowdery]. The Laws, and Fosters, and Higbees had threatened to kill Joseph, alleging that he was a false Prophet and they would do well to rid the world of him. He preached a funeral sermon upon Elder King Follett, on Sunday, the 7th day of April, 1844. Referring to the murderous hate of his enemies he said: "If any man is authorized to take away my life because he thinks and says I am a false teacher, then, upon the same principle, we should be justified in taking away the life of every false teacher; and where would be the end of blood? and who would not be the sufferer? "But meddle not with any man for his religion; and all governments ought to permit every man to enjoy his religion unmolested. No man is authorized to take away life in consequence of difference of religion, which all laws and governments ought to tolerate and protect, right or wrong. Every man has a natural, and, in our country, a constitutional right to be a false prophet as well as a true prophet. If I show, verily, that I have the truth of God, and show that ninety-nine out of every hundred professing to be religious ministers are false teachers, having no authority, while they pretend to hold the keys of God's kingdom on earth, and was to kill them because they are false teachers, it would deluge the whole world with blood." Elder O. B. Huntington relates the following circumstance, which was detailed to him by Father Zera Cole while they were at work in the Logan temple for the dead: Brother Cole was with the Camp of Zion which went up to Missouri in 1834. While traveling across a vast prairie, treeless and waterless, they encamped at night after a long and wearisome day's march. They had been without water since early morning, and men and animals suffered greatly from thirst, for it had been one of the hottest days of June. Joseph sat in his tent door looking out upon the scene. All at once he called for a spade. When it was brought he looked about him and selected a spot, the most convenient in the camp for men and teams to get water. Then he dug a shallow well, and immediately the water came bubbling up into it and filled it, so that the horses and mules could stand upon the brink and drink from it. While the camp stayed there, the well remained full, despite the fact that about two hundred men and scores of horses and mules were supplied from it. Elder William Cahoon also told Brother Huntington of this incident. "There are but a few beings in the world who understand rightly the character of God. The great majority of mankind do not comprehend anything, either that which is past or that which is to come, as it respects their relationship to God. * * * If a man learns nothing more than to eat, drink and sleep, and does not comprehend the designs of God, then the beast comprehends as much. If men do not comprehend the character of God they do not comprehend themselves. I want to go back to the beginning, and so lift your minds into a more lofty sphere and a more exalted understanding than what the human mind generally aspires to. "I want to ask this congregation--every man, woman and child--to answer the question in their own hearts, what kind of a being is God? Ask yourselves; turn your thoughts into your hearts, and say if any of you have seen, heard or communed with Him. This is a question that may occupy your attention for a long time. I again repeat the question, What kind of a being is God? Does any man or woman know? The Scriptures inform us that 'This is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.'" On the 25th day of June, 1844, at about half past nine a. m., after repeated solicitations from the Prophet for a personal interview, Governor Ford came to Carthage jail, in company with Colonel Geddes, and the following conversation occurred, as reported by Apostle John Taylor: _Governor_: "General Smith, I believe you have given me a general outline of the difficulties that have existed in the country in the documents forwarded to me by Dr. Bernhisel and Mr. Taylor; but, unfortunately, there seems to be a great discrepancy between your statements and those of your enemies. It is true that you are substantiated by evidence and affidavit, but for such an extraordinary excitement as that which is now in the country, there must be some cause, and I attribute the last outbreak to the destruction of the _Expositor_, and to your refusal to comply with the writ issued by Esq. Morrison. The press in the United States is looked upon as the great bulwark of American freedom, and its destruction in Nauvoo was represented and looked upon as a high-handed measure, and manifests to the people a disposition on your part to suppress the liberty of speech and of the press; this, with your refusal to comply with the requisition of a writ, I conceive to be the principal cause of this difficulty, and you are, moreover, represented to me as turbulent and defiant of the laws and institutions of our country." _General Smith_: "Governor Ford, you, sir, as governor of this state, are aware of the prosecutions and persecutions that I have endured. You know well that our course has been peaceable and law-abiding, for I have furnished this state, ever since our settlement here, with sufficient evidence of my pacific intentions, and those of the people with whom I am associated, by the endurance of every conceivable indignity and lawless outrage perpetrated upon me and upon this people since our settlement here, and you yourself know that I have kept you well posted in relation to all matters associated with the late difficulties. If you have not got some of my communications, it has not been my fault. "Agreeable to your orders, I assembled the Nauvoo Legion for the protection of Nauvoo and the surrounding country against an armed band of marauders, and ever since they have been mustered I have almost daily communicated with you in regard to all the leading events that have transpired; and whether in the capacity of mayor of the city, or lieutenant-general of the Nauvoo Legion, I have striven, according to the best of my judgment, to preserve the peace and administer even-handed justice to all; but my motives are impugned, my acts are misconstrued, and I am grossly and wickedly misrepresented. I suppose I am indebted for my incarceration here to the oath of a worthless man that was arraigned before me and fined for abusing and maltreating his lame, helpless brother. "That I should be charged by you, sir, who know better, of acting contrary to law, is to me a matter of surprise. Was it the Mormons or our enemies who first commenced these difficulties? You know well we did not; and when this turbulent, outrageous people commenced their insurrectionary movements, I made you acquainted with them, officially, and asked your advice, and have followed strictly your counsel in every particular. Who ordered out the Nauvoo Legion? I did under your direction. For what purpose? To suppress these insurrectionary movements. It was at your instance, sir, that I issued a proclamation calling upon the Nauvoo Legion to be in readiness, at a moment's warning, to guard against the incursions of mobs, and gave an order to Jonathan Dunham, acting major-general, to that effect. Am I then to be charged with the acts of others; and because lawlessness and mobocracy abound, and I, when carrying out your institutions, to be charged with not abiding law? Why is it that I must be made accountable for other men's acts? If there is trouble in the country, neither I nor my people made it, and all that we have ever done, after much endurance on our part, is to maintain and uphold the constitution and the institutions of our country, and to protect an injured, innocent and persecuted people against misrule and mob violence. "Concerning the destruction of the press to which you refer, men may differ somewhat in their opinions about it; but can it be supposed that after all the indignities to which we have been subjected outside, that this people could suffer such a set of worthless vagabonds to come into our city, and right under our own eyes and protection, vilify and calumniate not only ourselves, but the character of our wives and daughters, as was impudently and unblushingly done in that infamous and filthy sheet? There is not a city in the United States that would have suffered such an indignity for twenty-four hours. Our whole people were indignant, and loudly called upon our city authorities for a redress of their grievances, which if not attended to, they themselves would have taken the matter into their own hands, and have summarily punished the audacious wretches, as they deserved. "The principles of equal rights that have been instilled into our bosoms from our cradles, as American citizens forbid us submitting to every foul indignity, succumbing and pandering to wretches so infamous as these. But, independent of this, the course that we pursued we considered to be strictly legal; for, notwithstanding the insult, we were anxious to be governed strictly by law, and therefore convened the city council; and, being desirous in our deliberations to abide law, summoned legal counsel to be present on the occasion. "Upon investigating the matter we found that our city charter gave us power to remove all nuisances; and, furthermore, upon consulting Blackstone upon what might be considered a nuisance that distinguished lawyer, who is considered authority, I believe, in all our courts, states, among other things, that a libelous and filthy press may be considered a nuisance and abated as such. "Here then one of the most eminent English barristers, whose works are considered standard with us, declares that a libelous and filthy press may be considered a nuisance, and our own charter, given us by the legislature of this state, gives us the power to remove nuisances; and by ordering that press abated as a nuisance, we conceived that we were acting strictly in accordance with law. We made that order in our corporate capacity, and the city marshal carried it out. It is possible there may have been some better way, but I must confess that I could not see it. "In relation to the writ served upon us, we were willing to abide the consequences of our own acts, but were unwilling, in answering a writ of that kind, to submit to illegal exactions sought to be imposed upon us under the pretense of law, when we know they were in open violation of it. "When that document was presented to me by Mr. Bettisworth, I offered in the presence of more than twenty persons, to go to any other magistrate, either in our city or Appanoose, or any other place where we should be safe, but we refused to put ourselves into the power of a mob. "What right had that constable to refuse our request? He had none according to law; for you know, Governor Ford, that the statute law in Illinois is, that the parties served with the writ 'shall go before him who issued it, or some other justice of the peace.' Why, then, should we be dragged to Carthage, where the law does not compel us to go? Does not this look like many others of our prosecutions with which you are acquainted? And had we not a right to expect foul play? "This very act was a breach of law on his part--an assumption of power that did not belong to him, and an attempt, at least, to deprive us of our legal and constitutional rights and privileges. What could we do under the circumstances different from what we did do? We sued for, and obtained a writ of _habeas corpus_ from the municipal court, by which we were delivered from the hands of Constable Bettisworth, and brought before and acquitted by the municipal court. "After our acquittal, in a conversation with Judge Thomas, although he considered the acts of the party illegal, he advised, that to satisfy the people, we had better go before another magistrate who was not in our Church. "In accordance with his advice we went before Esq. Wells, with whom you are well acquainted: both parties were present, witnesses were called on both sides, the case was fully investigated, and we were again dismissed. "And what is this pretended desire to enforce law, and these lying, base rumors put into circulation for, but to seek, through mob influence, under pretense of law, to make us submit to requisitions that are contrary to law, and subversive to every principle of justice? "And when you, sir, required us to come out here, we came, not because it was legal, but because you required it of us, and we were desirous of showing to you and to all men that we shrink not from the most rigid investigation of our acts. "We certainly did expect other treatment than to be immured in a jail at the instance of these men, and I think, from your plighted faith, we had a right to, after disbanding our own forces, and putting ourselves entirely in your hands: and now, after having fulfilled my part, sir, as a man and an American citizen, I call upon you, Governor Ford, and think that I have a right to do so, to deliver us from this place, and rescue us from this outrage that is sought to be practiced upon us by a set of infamous scoundrels." _Gov. Ford_: "But you have placed men under arrest, detained men as prisoners, and given passes to others, some of which I have seen." _John P. Greene, City Marshal_: "Perhaps I can explain. Since these difficulties have commenced, you are aware that we have been placed under very peculiar circumstances, our city has been placed under a very rigid police guard; in addition to this, frequent guards have been placed outside the city to prevent any sudden surprise, and those guards have questioned suspected or suspicious persons as to their business. "To strangers, in some instances, passes have been given, to prevent difficulty in passing those guards. It is some of those passes that you have seen. No person, sir, has been imprisoned without a legal cause in our city." _Governor_: "Why did you not give a more speedy answer to the _posse_ that I sent out?" _General Smith_: "We had matters of importance to consult upon. Your letter showed anything but an amicable spirit. We have suffered immensely in Missouri from mobs, in loss of property, imprisonment and otherwise. "It took some time for us to weigh duly these matters. We could not decide upon matters of such importance immediately, and your _posse_ were too hasty in returning. We were consulting for a large people and vast interests were at stake. "We had been outrageously imposed upon, and knew not how far we could trust anyone; besides a question necessarily arose, how shall we come? Your request was that we should come unarmed. It became a matter of serious importance to decide how far promises could be trusted, and how far we were safe from mob violence." _Col. Geddes_: "It certainly did look from all I have heard, from the general spirit of violence and mobocracy that here prevails, that it was not safe for you to come unprotected." _Governor_: "I think that sufficient time was not allowed by the _posse_ for you to consult and get ready. They were too hasty, but I suppose they found themselves bound by their orders. I think, too, there is a great deal of truth in what you say, and your reasoning is plausible: yet I must beg leave to differ from you in relation to the acts of the city council. That council in my opinion, had no right to act in a legislative capacity, and in that of the judiciary. "They should have passed a law in relation to the matter, and then the municipal court, upon complaint, could have removed it; but for the city council to take upon themselves the law-making, and the execution of the law is, in my opinion, wrong; besides, these men ought to have had a hearing before their property was destroyed, to destroy it without was an infringement of their rights, besides, it is so contrary to the feelings of American people to interfere with the press. "And furthermore, I cannot but think that it would have been more judicious for you to have gone with Mr. Bettisworth to Carthage, notwithstanding the law did not require it. Concerning your being in jail, I am sorry for that, I wish it had been otherwise. I hope you will soon be released, but I cannot interfere." _Gen. Smith_: "Governor Ford, allow me, sir, to bring one thing to your mind, that you seem to have overlooked. You state that you think it would have been better for us to have submitted to the requisition of Constable Bettisworth, and to have gone to Carthage. "Do you not know, sir, that that writ was served at the instance of an anti-Mormon mob, who had passed resolutions and published them to the effect that they would exterminate the Mormon leaders; and are you not informed that Captain Anderson was not only threatened when coming to Nauvoo, but had a gun fired at his boat by this said mob in Warsaw, when coming up to Nauvoo, and that this very thing was made use of as a means to get us into their hands, and we could not, without taking an armed force with us, go there without, according to their published declarations, going into the jaws of death? "To have taken a force would only have fanned the excitement, as they would have stated that we wanted to use intimidation, therefore we thought it the most judicious to avail ourselves of the protection of the law." _Governor_: "I see, I see." _Gen. Smith_: "Furthermore, in relation to the press, you say that you differ from me in opinion; be it so, the thing, after all, is only a legal difficulty, and the courts, I should judge competent to decide on that matter. "If our act was illegal, we are willing to meet it, and although I cannot see the distinction that you draw about the acts of the city council, and what difference it could have made in point of fact, law or justice, between the city council's acting together or separate, or how much more legal it would have been for the municipal court, who were a part of the city council, to act separate, instead of with the councillors. "Yet, if it is deemed that we did wrong in destroying that press, we refuse not to pay for it, we are desirous to fulfill the law in every particular, and are responsible for our acts. "You say that the parties ought to have a hearing. Had it been a civil suit, this of course would have been proper; but there was flagrant violation of every principle of right, a nuisance, and it was abated on the same principle that any nuisance, stench or putrefied carcass would have been removed. "Our first step, therefore, was to stop the foul, noisome, filthy sheet, and then the next, in our opinion, would have been to have prosecuted the man for a breach of public decency. "And furthermore, again, let me say, Governor Ford, I shall look to you for our protection. I believe you are talking of going to Nauvoo; if you go, sir, I wish to go along. I refuse not to answer any law, but I do not consider myself safe here." _Governor_: "I am in hopes that you will be acquitted; but if I go, I will certainly take yon along. I do not, however, apprehend danger, 1 think yon are perfectly safe, either here or anywhere else. I cannot, however, interfere with the law. I am placed in peculiar circumstances, and seem to be blamed by all parties." _Gen. Smith_: "Governor Ford, I ask nothing but what is legal. I have a right to expect protection, at least from you; for, independent of law, you have pledged your faith, and that of the state for my protection, and I wish to go to Nauvoo." Governor: "And you shall have protection, General Smith. I did not make this promise without consulting my officers, who all pledged their honor to its fulfillment. I do not know that I shall go tomorrow to Nauvoo, but if I do, I will take you along." The governor Left after saying that the prisoners were under his protection, and again pledging himself that they should be protected from violence, and telling them that if the troops marched the next morning to Nauvoo, as he then expected, they would probably be taken along, in order to ensure their personal safety. APPENDIX. NOTE 1. FAMILY OF JOSEPH SMITH, SEN. NO. NAME. WHEN BORN. WHERE BORN. WHEN DIED. WHERE DIED. FATHER'S NAME. MOTHER'S NAME. 1 Alvin Smith 11 Feb. 1799 Tunbridge, Orange Co. Vt. 19 Nov. 1823 Palmyra, Ontario, N. Y. Joseph Smith, Sr. Lucy Mack. 2 Hyrum Smith 9 Feb. 1800 Tunbridge, Orange Co. Vt. 27 June 1844 Carthage, Hancock, Ill. do. do. 3 Sophronia Smith 18 May 1803 Tunbridge, Orange Co. Vt. Coalchester, McDonough, Illinois. do. do. 4 Joseph Smith 23 Dec. 1805 Sharon, Windsor Co. Vt. 27 June 1844 Carthage, Hancock, Ill. do. do. 5 Samuel H. Smith 13 Mar. 1808 Tunbridge, Orange Co. Vt. 30 July 1844 Nauvoo, Hancock, Ill. do. do. 6 Ephraim Smith 13 Mar. 1810 24 Mar. 1810 do. do. 7 William Smith 13 Mar. 1811 Royalton, Vt. Still living 1888. do. do. 8 Catherine Smith 8 July 1812 Lebanon, New Hampshire. do. do. 9 Don Carlos Smith 25 Mar. 1816 Palmyra, Ontario Co. N. Y. Aug. 1841 Nauvoo, Hancock, Ill. do. do. 10 Lucy Smith 18 July 1821 Coalchester, McDonough, Illinois. do. do. FAMILY OF HYRUM SMITH. NO. NAME. WHEN BORN. WHERE BORN. WHEN DIED. WHERE DIED. FATHER'S NAME. MOTHER'S NAME. 1 Lovina Smith 16 Sept. 1827 8 Oct. 1876 Farmington, Davis, Ut. Hyrum Smith Jerusha Barden 2 Mary Smith 27 June 1829 do. do. 3 John Smith 22 Sept. 1832 Kirtland, Ohio. do. do. 4 Hyrum Smith 27 Apr. 1834 Kirtland, Ohio. 1843 Nauvoo, Hancock, Ill. do. do. 5 Jerusha Smith 13 Jan. 1836 Kirtland, Ohio. do. do. 6 Sarah Smith 2 Oct. 1837 Kirtland, Ohio. 6 Nov. 1876 Ogden, Weber, Utah. do. do. 7 Joseph F. Smith 13 Nov. 1838 Far West, Caldwell, Mo. do. Mary Fielding 8 Martha Ann Smith 14 May 1841 Nauvoo, Hancock, Ill. do. do. FAMILY OF JOSEPH SMITH, THE PROPHET. NO. NAME WHEN BORN. WHERE BORN. WHEN DIED. WHERE DIED. FATHER'S NAME. MOTHER'S NAME. 1 Julia M. Smith 30 Apr. 1831 Ohio. Joseph Smith, Jun. Emma Hale (adopted daughter) 2 Joseph Smith 6 Nov. 1832 Kirtland, Ohio. do. do. 3 Fredk. G. W. Smith 20 June 1836 Kirtland, Ohio. 1862 Nauvoo, Hancock, Ill. do. do. 4 Alex H. Smith 2 June 1838 Far West, Caldwell, Mo. do. do. 5 Don Carlos Smith 13 June 1840 Nauvoo, Hancock, Ill. Aug. 1841 Nauvoo, Hancock, Ill. do. do. 6 David Hyrum Smith 18 Nov. 1844 Nauvoo, Hancock, Ill. do. do. NOTE 2. "As you pass on the mail road from Palmyra, Wayne County, to Canandaigua, Ontario County, New York, before arriving at the little village of Manchester, say from three to four, or about four miles from Palmyra, you pass a large hill on the east side of the road. Why I say large, is because it is as large, perhaps, as any in that country. "The north end rises quite suddenly until it assumes a level with the more southerly extremity, and I think I may say, as elevation higher than at the south, a short distance, say half or three-fourths of a mile. As you pass toward Canandaigua it lessens gradually, until the surface assumes its common level, or is broken by other smaller hills or ridges, water courses and ravines. I think I am justified in saying that this is the highest hill for some distance round, and I am certain that its appearance, as it rises so suddenly from a plain on the north, must attract the notice of the traveler as he passes by. The north end (which has been described as rising suddenly above the plain) forms a promontory without timber, but covered with grass. As you pass to the south you soon come to scattering timber, the surface having been cleared by art or wind; and a short distance further left, you are surrounded with the common forest of the country. It is necessary to observe that even the part cleared was only occupied for pasturage; its steep ascent and narrow summit not admitting the plow of the husbandman with any degree of ease or profit. It was at the second mentioned place, where the record was found to be deposited, on the west side of the hill, not far from the top down its side; and when I visited the place in the year 1830, there were several trees standing--enough to cause a shade in summer, but not so much as to prevent the surface being covered with grass, which was also the case when the record was first found." NOTE 3. The record of these inhuman proceedings is made up mainly from the mobs' own official report of their doings. NOTE 4. The revelation in our day of the doctrine of baptism for the dead may be said to have constituted a new epoch in the history of our race. At the time the Prophet Joseph received that revelation the belief was general in Christendom that at death the destiny of the soul was fixed irrevocably and for all eternity. If not rewarded with endless happiness, then endless torment was its doom, beyond all possibility of redemption or change. The horrible and monstrous doctrine, so much at variance with every element of divine justice, was generally believed, that the heathen nations who had died without a knowledge of the true God and the redemption wrought out by His Son, Jesus Christ, would all be eternally consigned to hell. The belief upon this point is illustrated by the reply of a certain Bishop to the inquiry of the king of the Franks, when the king was about to submit to baptism at the hands of the Bishop. The king was a heathen, but had concluded to accept the form of religion then called Christianity. The thought occurred to him that if baptism was necessary for his salvation what had become of his dead ancestors who had died heathens. This thought framed itself into an inquiry which he addressed to the Bishop. The prelate, less politic than many of his sect, bluntly told him they had gone to hell. "Then, by Thor, I will go there with them," said the king, and thereupon refused to accept baptism or to become a Christian. When the Latter-day Saints received the gospel, and learned that there is but one way by which men can be saved, their thoughts turned to their dead ancestry. What would be their fate in the great hereafter? In many cases they knew their parents, grandparents and other relatives, had been persons who conscientiously lived up to the light they had received and served God to the best of their ability. The words of the Prophet Malachi as quoted by the angel Moroni to the Prophet Joseph, were literally fulfilled: Behold, I will reveal unto you the Priesthood, by the hand of Elijah the Prophet, before the coming of the great and dreadful day of the Lord. And he shall plant in the hearts of the children, the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so the whole earth would be utterly wasted at His coming. As predicted, Elijah, the Prophet did come. The hearts of the fathers were turned to the children, and the children to the fathers, according to the promise. Then came the revelation of God's plan for the salvation of the dead who had passed away without the opportunity of receiving the ordinances of the gospel, administered by those whom God had authorized to perform them in His name. Peter's words were explained, where he says: For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. Also Paul's to the Corinthians, in which he alludes to baptism for the dead: Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead? God's justice and mercy were vindicated. The comprehensive and far-reaching character of the atonement of the Lord Jesus was made plain, and the children of men had renewed cause to extol the glorious plan of salvation provided for the redemption of the human family. Jesus had died for all. His vicarious atonement had broken the bands of death. In a limited sphere, by the revelation of the sublime doctrine of baptism for the dead, His brethren and sisters had the glorious privilege accorded them of becoming saviors, and contributing to the general salvation of the race. They, also, could, vicariously, officiate for those who had died without the opportunity of obeying baptism and other ordinances essential to salvation, administered by legally authorized servants of God. NOTE 5. The _Illinois Springfield Register_ said of the Prophet's candidacy: GENERAL JOSEPH SMITH A CANDIDATE FOR PRESIDENT. It appears by the Nauvoo papers that the Mormon Prophet is actually a candidate for the Presidency. He has sent us his pamphlet, containing an extract of his principles, from which it appears that he is up to the hub for a United States bank and a protective tariff. On these points he is much more explicit than Mr. Clay, who will not say that he is for a bank, but talks all the time of restoring a national currency. Nor will Mr. Clay say what kind of a tariff he is for. He says to the south that he has not sufficiently examined the present tariff, but thinks very likely it could be amended. General Smith professes no such fastidious delicacy. He comes right out in favor of a bank and a tariff, taking the true Whig ground, and ought to be regarded as the real Whig candidate for President, until Mr. Clay can so far recover from his shuffling and dodging as to declare his sentiments like a man. At present we can form no opinion of Clay's principles, except as they are professed by his friends in these parts. Clay himself, has adopted the notion which was once entertained by an eminent grammarian, who denied that language was intended as a means to express one's ideas but insisted that it was invented on purpose to aid us in concealing them. The _Iowa Democrat_ said: A NEW CANDIDATE IN THE FIELD. We see from the _Nauvoo Neighbor_ that General Joseph Smith, the great Mormon Prophet, has become a candidate for the next Presidency. We do not know whether he intends to submit his claims to the National convention, or not; but, judging from the language of his own organ, we conclude that he considers himself a full team for all of them. All that we have to say on this point is, that if superior talent, genius and intelligence, combined with virtue, integrity and enlarged views, are any guarantee to General Smith's being elected, we think that he will be a full team of himself. The _Missouri Republican_ believes that it will be death to Van Buren, and all agree that it must be injurious to the Democratic ranks, inasmuch as it will throw the Mormon vote out of the field. TRANSCRIBER'S NOTE Various dates in the Appendix tables appear to be incorrect, but were left as they appear in the original text. 
54298	----	(http://mormontextsproject.org), with thanks to Margaret Willden and Mariah Averett SCRAP BOOK OF MORMON LITERATURE VOL. II Religious Tracts Published by Ben. E. Rich "_We have gathered posies, From other men's flowers; Nothing but the thread that Binds them is ours_." {i} GENERAL INDEX STATEMENT FROM JOSIAH QUINCY, MAYOR OF BOSTON, 1845-1849, CONCERNING AN INTERVIEW HAD IN 1844 WITH JOSEPH SMITH, THE MORMON PROPHET: Some of the Sayings and Predictions Made by the Prophet Joseph Smith--A Letter to Mr. Wentworth from the Prophet in Answer to a Request from Him for a Statement of Belief, to Be Published in the Chicago "Democrat"--The Prophet's Assassination--Extracts from Governor Ford's History of Illinois Concerning the Martyrdom, with Comments.--Compiled by Ben. E. Rich, 3. DEDICATION OF PALESTINE: The Prayer.--By Apostle Orson Hyde, 36. THE RESURRECTION: Purpose of Man's Existence--Component Parts of Body Never Destroyed--Literal Resurrection--Testimony of Resurrection by Ezekiel, Job, Daniel, Luke, John, Matthew, Paul--Book of Mormon Prophet's Testimony of the Resurrection, Abinadi, Jacob, Amulek, Alma, Samuel, Words of Jesus, Moroni--Testimony of Joseph Smith--Extract from the Prophecy of Enoch.--By President Brigham Young, 40. CELESTIAL FAMILY ORGANIZATION.--By Parley P. Pratt in His Publication, "The Prophet," published in New York City, 1845, 52. SALVATION FOR THE LIVING AND THE DEAD: Liberality of the "Mormon" Faith--Characteristics of True Religion--Universal Salvation--But One God and One Faith--Sincerity Not Conclusive Evidence of Truth--Oneness of the Church of Christ--True Gospel Again Revealed from Heaven--Gospel Will Be Preached to Every Soul--But Few Will Be Lost--Salvation for the Dead--Different Degrees of Glory--Liberality of the Gospel--Everlasting Punishment--Work in the Spirit World--Cherish No Evil Feeling--A Discourse by Charles W. Penrose, Delivered in the Tabernacle, Salt Lake City, Sunday Afternoon, August 19, 1900, 59. MORMONISM JUDGED BY ITS EFFECTS: Testimony of Converts--Effects of Mormonism--Preaching the Gospel--Mormons a Happy People--Mormonism Causes Unity--Education--Natural Benefits Derived from Mormonism--By Charles W. Penrose, in "Millennial Star," 1886, 78. {ii} THE "RE-ORGANIZED" CHURCH VS. SALVATION FOR THE DEAD: Claims of The "Re-organized" Church--Keys for Vicarious Work Restored--Baptism for Dead Commenced--Temples Built--Keys Bestowed Upon the Twelve Apostles--Church Rejected with Its Dead--Baptism for the Dead Discontinued by "Josephites"--Importance of the Work for the Dead--Dead Judged Out of Records--Prophet Preaches on Work for Dead--Early Prophets Preached Salvation for the Dead--Necessity of Temples--Sacred Ordinances Must Be Performed in the Temple--An Editorial from the "Times and Seasons" Written by the Prophet Joseph Smith on Salvation for the Dead--By Joseph F. Smith, Jr, 83. ACKNOWLEDGE YOUR FAULTS.--By Elder Orson F. Whitney, in "Millennial Star," 1882, 100. AN INTERVIEW IN THE ATLANTA CONSTITUTION ON THE "MORMON" FAITH: Book of Mormon--What the Book of Mormon Teaches--First Principles--Gifts of the Holy Ghost--Prophecy--Authority--Apostasy--Restoration--Organization-- Ecclesiastical Government--Necessity of Baptism--Mode of Baptism--Infant Baptism--Salvation for the Dead--Eternal and Everlasting Punishment--Graded Salvation and Damnation--Personality of the Godhead--Atonement and Fall--Bible Alone Not Sufficient--Marriage--Morality of the Mormons--Belief in a Personal Satan--Future Punishment--The Earth to Be Purified--By Elder Ben. E. Rich, 103. TWO LETTERS TO A BAPTIST MINISTER: Rev. J. Whitcomb Brougher, Pastor First Baptist Church, Chattanooga, Tenn., Delivered Two Sermons from His Pulpit Upon "Mormonism." They were tirades of falsehoods and misrepresentations from beginning to end; they were filled with much bitterness and hatred, and during one of his sermons he came as near advocating mob violence as he dared. These wholesale attacks called out the following open letters to the minister, which appeared in the Chattanooga "News." (There were so many calls for copies of these letters, and to meet the demands they were published in pamphlet form.) Christ's Church Always Evily Spoken Against--Spaulding Manuscript Story--Restoration of the Gospel--Christ's Second Coming--The Existence of a God--God Has a Body, Parts and Passions--Belief in Many Gods--Is Mormonism a System of Lust--"Mormons" Live in Their Own Homes--Loyalty of the Mormons--Authority--Are We to a Unity--Baptism Is Essential--False Charges--Missionary Work--The Book of Mormon--Elder Ben. E. Rich, 122. MORMONS AND MORMONISM: The Mormon People, Their Industry, Education and Morals--What Is Thought of These People by a Non-Mormon of Many Years Residence Among Them--By Their Fruits--Like the Pilgrim Fathers--Their Staff and Comfort--What They Accomplished in Thirty-two Years--Education--Morals--Cause of Persecution--The New Crusade--Disfranchisement of Mormons--Political Conditions--B. H. Roberts Case--Lecture by Charles Ellis, a Non-Mormon, 145. {iii} PROPHETS AND APOSTLES NECESSARY: Tendency of Mankind to Accept Dead Prophets and Reject Living Ones--Prophecy Fulfilled--Revelation Necessary--Necessity of Officers in the Church--By the late President Geo. Q. Cannon, in the "Millennial Star," 1866, 168. COMPREHENSIVE SALVATION, OR THE GOSPEL TO LIVING AND DEAD: First Principles--Authority--Miraculous Gifts--Organization--Apostasy--Restoration--The Gospel Preached to the Spirits of the Departed--Different Degrees of Glory--Turning the Hearts of the Fathers to the Children, and the Children to the Fathers--By John Nicholson, 174. THE MEANS OF ESCAPE, OR, EXISTING EVILS AND THEIR CURE: Christ's Second Coming--Restoration--Visions of the Prophet--Priesthood Restored--Persecution--Growth of the Church--Missionary Work--The Gathering--By Elder John Nicholson, 195. THE LATTER DAY PROPHET: Prophets Needed and Should Be Expected--Organism of the Church of Christ--Effects of Obedience to the Doctrines Introduced by Joseph Smith--The Book of Mormon Authentic--Modern Prophecy and Its Fulfilment--By Elder John Nicholson, 200. THE GOSPEL OPENS COMMUNICATION WITH JEHOVAH: Necessity of Adversity--Angels Have Appeared in the Last Days--Heaven--Condition of the World--Paragraphs from a Sermon Delivered by President John Taylor, June 12, 1853, 221. A WORD OF ADVICE: Elders' Authority--Their Attitude Toward Ministers--Rely Upon Spirit of God--Advice to Missionaries--By Elder Parley P. Pratt, in "Millennial Star," 1846, 226. A Prophet of Latter Days. A GLORIOUS THOUGHT: Should Prophets Be Expected in Our Day--God's Word Indicates that a Prophet Should Come--Prophets Sent to Announce All Important Events--Positive Promise of the Lord to Send a Messenger--Necessity of Prophets and Apostles in the Church--Church Founded Upon Prophets and Apostles--Power Given Apostles and Prophets--Object of Inspired Men in the Church--How Long They Should Remain--Is the Canon of Scripture Full--Without Modern Revelation Bible Prophecies Cannot Be Fulfilled--Treatment of Prophets in Past Ages--Jesus a Stumbling Stone--Many Prophets Rejected--Persecution to Follow All Inspired Teachers--Conclusions Drawn from Scriptures Quoted--Elder Edwin F. Parry, Liverpool, England, 230. {iv} WAS JOSEPH SMITH A PROPHET? Testimony of His Works--Judging by the Fruits--Joseph Smith's Claim--His Claim Compared with Scripture--Predictions that the Gospel Should Be Restored--Joseph Smith Treated the Same as Ancient Prophets--Account of Some of His Works--Bible Prophecies Fulfilled--Church Organization the Same as Formerly--Same Doctrines as in Former Days--The Holy Ghost Received--How to Obtain Proof--Outward Proofs--Testimony of Witnesses--Ancient Prophecies Being Fulfilled--The Gathering of Israel--Gathering Peculiar to Latter-Day Saints--Events in the History of the Saints--Words of the Psalmist Fulfilled--Isaiah's Prediction Fulfilled--A Prophecy of Malachi--Salvation for the Dead--Facts Proven--Elder Edwin F. Parry, Liverpool, England, 235. JOSEPH SMITH'S WORKS: Evidence of His Inspiration--Scriptural Tests--Prediction of the Angel--None Can Stop God's Work--"A Marvelous Work"--Testimony of Disinterested Men--Prophecy About War--Fulfilled Twenty-eight Years Afterwards--Predicted Men's Lives Would Be Spared--The Saints' Exodus Foretold--Gathering Predicted--Joseph Smith as an Expounder of Scripture--Church Organization--All His Works Proclaim Him a Prophet--Elder Edwin F. Parry, Liverpool, England, 254. THE BOOK OF MORMON: An Evidence of the Inspiration of Joseph Smith--Its Purport--Impossible to Write Without Divine Aid--Prophecies in the Book of Mormon--A Bible! A Bible!--Isaiah's Prophecy--Book Gives a Test of Its Truth--Attested by Direct Evidence--Testimony of Three Witnesses--Testimony of Witnesses Unchanged--Testimony of Eight Witnesses--Secular Proof of the Book of Mormon--Colonists from the Tower of Babel--Origin Before the Christian Era--Of Hebrew Origin--Indian Customs--Indian Practice Resembling the Passover--Tradition of a Sacred Book--Acquainted with the Old Testament Record--Tradition of Moses--Tradition of Eve--Tradition of the Flood--Led by Youngest Brother--Engraved on Plates of Metal--Egyptian Writings--Evidences of Advanced Civilization--Ruins Discovered--Indians All of One Origin--Ruins in Yucatan--Ancient Glass Jar--A Ruined City--Ancient Coins and Implements--Destruction at the Time of the Crucifixion--Ruins on the Ridge of a Mountain--Destroyed by the Action of Heat--Remains Found Under Lava Beds--Discovery of a Hidden City--Evidences of Great Eruptions--The Messiah Known to the Ancient Inhabitants of America--The Cross as an Emblem--Knowledge of the Godhead--Tradition of the Christ--Strong Proofs of the Truth of the Book of Mormon--Conclusion--Elder Edwin F. Parry, Liverpool, England, 260. MARKS OF THE CHURCH OF CHRIST: The Outward Signs by Which It May Be Known--Outward Signs by Which Christ's Gospel May Be Known--Character of His Church--Knowledge the Outcome of True Faith--How It May Be Obtained--An Illustration--Parable of the Sower--Where Is the True Gospel and Church of Christ?--By Edwin F. Parry, Liverpool, England, 291. SIGNS OF CHRIST'S SECOND COMING: What the Bible Says Concerning His Advent--What the Saviour and the Ancient Prophets Say Concerning It--The Many Things to Take Place Before that Great Event--The Signs Already Appearing--By Elder Edwin F. Parry, Liverpool, England, 304. {v} SAVED BY GRACE THROUGH OBEDIENCE: Important Questions Concerning Salvation Answered by the Word of God--Bible Teachings Upon This Subject--Important Questions Concerning Salvation Answered by the Word of God--Salvation Free to All Who Will Obey--Faith Alone Will Not Save--True Faith Cannot Be Separated from Works of Obedience--Illustrations of Salvation by Grace--By Elder Edwin F. Parry, Liverpool, England, 313. THE BEGINNING OF THE GOSPEL OF JESUS CHRIST: Rules That Must Be Observed by All Who Enter Christ's Church--What Is Salvation--Our Own Sins--What Is the Gospel--The First Rule--Faith--Nature of Faith--Power of Faith--Necessity of Miraculous Gifts--Existence of Faith Shown by Works--Another Evidence of Faith--The Second Rule--Repentance--Meaning of Repentance--Necessity of Repentance--The Third Rule--Baptism--True Mode of Baptism--What Baptism Is For--Other Purposes of Baptism--The Baptism of Infants--Those Who Have Died Without Baptism--Baptism a Test of Obedience--The Fourth Rule--Laying On of Hands--Necessity of Laying On of Hands--Office of the Holy Spirit--Rules Herein Explained--By Elder Edwin F. Parry, Liverpool, England, 321. AN ANGEL WITH THE GOSPEL: Rev. 14: 6, 7, Analyzed--Angel Moroni's Mission Not Completed--Angels--Judgments to Come Upon the World--By Elder Orson Pratt, in "Millennial Star," 1866, 333. THE PROPHET JOSEPH SMITH ON DOCTRINE: Extracts from a Sermon Delivered at Nauvoo, June 27, 1839, Taken from the "Historical Record"--First Principles--Purpose of the Gifts of Tongues--Resurrection and Eternal Judgment--Election--Effects of the Holy Ghost Upon Gentiles--Effects of the Holy Ghost Upon the Seed of Abraham--The Other Comforter, 337. THE LATTER-DAY SAINTS AND THE WORLD: The Godhead--Testimony of John, Peter, Stephen--The Personality of God--Testimony of Abraham, Moses, Thomas, Zechariah, Paul, Joseph Smith--Faith and Works--Testimony of Paul, John, James--Repentance--Testimony of Paul, Noah, Abraham, Jonah, John--Water Baptism--Testimony of Paul, John, Nicodemus, Peter, Paul--The Holy Ghost--Testimony of John the Baptist, John, Paul--Baptism for the Dead--Testimony of Peter, Paul--Divine Authority--Testimony of Paul, Peter--By Elder William A. Morton, 340. A CONGRESSMAN'S OPINION OF THE PROPHET: From the "Historical Record"--The Prophet in Washington During the Year 1840, 404. AN ANNOUNCEMENT CONCERNING THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.--By Heber J. Grant, Tokyo, Japan, 405. {vi} CORNER STONES OF REORGANIZATION: A Few Facts Concerning Its Founders Compiled from Early Church History--History of William Marks--Revelation to James J. Strong Given January 7, 1849--Record of Zenos H. Gurley--Jason W. Briggs, Another Founder of the New Organization--Authority--By German E. Ellsworth, 408. IS BELIEF ALONE SUFFICIENT: Knowledge of God Necessary to Be Saved--Must Obey the Gospel--Works Necessary--Love Manifest by Keeping the Commandments--Faith and Works Necessary--By J. H. Paul, 423. THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS: Its Religion, History, Condition and Destiny--Antagonism Due to Misrepresentation--The Fulness of the Everlasting Gospel--The Godhead--Men Judged by Their Works--The Atonement--The Gospel Ordinances--Faith, Repentance, Baptism--Baptism for the Dead--The Holy Ghost--Divine Authority--Officers--Spiritual Gifts--The Apostasy--The Book of Mormon--Revelation--Restoration of the Gospel--Other Doctrines--A Glance at History--Present Condition--Future Destiny--The Gospel Message--By James H. Anderson, 1902, 429. A WORD ABOUT SUCCESSION: From Saturday "News"--Was Not Necessary to Ordain President Young to Office of President of Church--The Prophet Intended Hyrum to Be the Next President Had He Lived--All the Keys of Authority Bestowed Upon the Heads of the Twelve Apostles by Joseph Smith--Brigham Young Accepted by People as Second President of Church, 460. THE GOSPEL PIONEER: Faith--Repentance--Baptism--Laying on of Hands for Imparting the Holy Ghost--Authority to Preach and Administer--By William Jefferies, 464. GLAD TIDINGS OF GREAT JOY: Faith in God and Jesus Christ--Repentance--Baptism--The Holy Ghost--Organization--We Believe in Continuous Revelation from God--Obey the Doctrine of Christ--By Apostle George Teasdale, 484. SUGGESTIONS TO ELDERS: Care in Administering Sacrament--Baptismal Ceremony--Laying on of Hands and Blessing Sick--Words to Be Used in Baptizing--Words Used in Confirming a Person a Member of the Church--Administering to the Sick--Anointing with Oil--By Elder B. H. Roberts, in "Millennial Star," 1888, 488. THE GOSPEL OF JESUS CHRIST: All Truth Included in the Gospel of Jesus Christ--The Gospel Plan Comprehends More Than This Planet--Gospel Taught Prior to Christ's Advent--Faith--Repentance--Baptism by Immersion--Gift of the Holy Ghost--Only One Gospel Plan--Evidence of Apostasy--Gospel Plan a Perfect One--Exclusive Plan--Man Saved by Gaining Knowledge--Faith and Works Necessary--Importance of the Message of the Humble Elders--By Elder Orson F. Whitney, in "Millennial Star," 1882, 492. {vii} THE MISUSE OF POWER.--By Apostle Orson F. Whitney, in Millennial Star, 1882, 510. HAPPINESS FOR THE SORROWFUL.--By Apostle Orson Pratt, Millennial Star, 1886, 514. THE STRAIGHT AND NARROW WAY: Doctrine the Savior Taught--First Principles--Faith and Works--Repentance--Baptism--Object of Baptism--Subjects Fit for Baptism--Mode of Baptism--Gift of the Holy Ghost--The Blood of Christ--Authority--Salvation for the Dead--By Elder Ephraim H. Nye, 516. A MOTHER'S INFLUENCE: A Few Words About the Findings and the Birth of Joseph F. Smith, 535. IS BAPTISM ESSENTIAL TO SALVATION? 540. ALLEGED "OBJECTIONABLE FEATURES" IN THE RELIGION OF LATTER-DAY SAINTS: Discoveries Made in South America Corroborating Claims of the Book of Mormon--Apostles and Prophets--Signs Following the Believers--Ordinance of Baptism Changed--By Elder Charles W. Staynor, 542. LATTER-DAY SAINTS FOLLOW THE TEACHINGS OF THE SAVIOUR: Address Delivered at the Salt Lake Tabernacle Sunday, December 25, 1910, by President Joseph F. Smith--Adam's Mission on Earth--Temporal Death--Coming of Christ--The Second Death--Christ Both God and Man--First Born in the Spirit, Only Begotten of the Father in the Flesh, Immortal Father, Mortal Mother, thus Were Joined Together in Him Forever, Both God and Man--Resurrection--Spirit and Body of Christ--Preaching to Spirits in Prison--Broadness of God's Plan of Salvation--All Will Be Resurrected--Free Agency of Man--Saviour in America--Elements of Spirituality--Book of Mormon--Doctrines of Christ--Saviour's Birthday, 554. {viii} DOCTRINAL INDEX Adam's mission on earth, 554. Adam taught to offer sacrifice, 556. Administering to Sick, 490. Adversity, Necessity of, 222. Ancient Prophets predict Christ's Second Coming, 306. Angel with the Gospel, 333. Angels appear in last days, 223. Anointing with Oil, 491. Apostasy, 108, 176, 445. Apostasy, Evidence of, 502. Apostles and Prophets, 545. Archaeological discoveries corroborating claims of Book of Mormon, 281. Articles of Faith, How they came to be written, 20. Atonement, The, 117, 314, 434. Authority, 17, 107, 132, 143, 297, 395, 442, 480. Baptism, 117, 293, 326, 373, 437, 474, 485, 520. Baptism Changed, Mode of, 552. Baptism essential to Salvation, 540. Baptism for Dead commenced, 84. Baptism for the Dead, 181, 439. Baptism for the Dead done away with by "Josephites," 87. Baptism, Infant, 113, 329. Baptism, Mode of, 113, 326, 498, 525. Baptism, Necessity of, 112, 133, 142. Baptism, Purpose of, 327, 521. Baptism, Subjects fit for, 522. Baptismal ceremony, 489. Belief alone not sufficient, 118, 423. Believers, Signs follow the, 547. Book of Mormon, 104, 140, 206, 239, 260, 446, 543, 562. Book of Mormon's coming forth fulfills ancient prophecy, 210. Book of Mormon, Discoveries in South America corroborate claims of, 544. Book of Mormon gives test of its truth, 264. Book of Mormon teaches, What the, 105, 209. Book of Mormon, The coming forth of the, 207. Book of Mormon published, 209. Book of Mormon, What it is, 448. Briggs, Jason W., Record of, 418. But few will be lost, 67. Christ's birthday, 567. Christ, Blood of, 527. Christ both God and man, 555-557. Christ's Father immortal and mother mortal, 558. Christ first born in spiritual creation, 558. Christ only begotten in flesh of God, 558. Christ's second coming, 126, 196, 304. Christ spoken evil against in primitive days, 124. Christ visits Western Hemisphere, 213. Church founded upon Apostles and Prophets, 231. Church, Growth of, 197, 453. Church Organization, 259. Church property seized, 456. Church rejected with its dead, 87. Comforter, The other, 338. Corroborative Book of Mormon evidence by Non-Mormons, 268. Creation, spiritual, 555. Crusade against Mormons, 158. Dead judged out of records, 90. Dead Prophets accepted and living Prophets rejected, 168. Death, Temporal, 555. Death, The second, 557. Dedication of Palestine, 36. Degrees of Glory, 72, 185. Disfranchisement, 160. Disobedience, Penalty of, 315. Doctrine of Christ, 486, 564. Earth to be purified, 121. Education among Mormons, 80, 152. Effects of Holy Ghost upon Gentiles, 338. Effects of Holy Ghost upon seed of Abraham, 338. Effects of Mormonism, 78. Efficacy of Christ's atoning blood, 316. {ix} Election, 337. Elements, Eternal, 12. Elders' Attitude towards ministers, 226. Elders' authority, 226. Elders, Duties of, 10. Elders rely upon Spirit of God, 227. Elders, What, should preach, 15. Eternal Life, How to gain, 11. Eternal principles, 12. Evangelist is a Patriarch, 339. Evil feelings, Cherish no, 76. Exodus of Saints to Rocky Mountains, 455. Faith, 292, 321, 435, 464, 497. Faith, How to get it, 299. Faith in God and Jesus Christ necessary, 484. Faith of Mormons their staff and comfort, 149. Faith needed, 299. Faith, Power of, 323. Faith and Works necessary, 317, 359, 427, 508, 517. Faith shown by works, 324. Fall, Purpose of, 555. Fall, The, 117, 555. Family Organization, Celestial, 52. Faults, Acknowledge your, 100. First Principles, 106, 174, 242, 337. First Principles necessary, 17. Free Agency, 18, 562. Fruits of the Gospel, 204. Future destiny of the Work, 457. Future existence, 165. Gathering, The, 199, 248, 259. Gifts of Holy Ghost, 106. Gifts, Miraculous, 175. Gifts, Necessity of Miraculous, 323. Gifts, Spiritual, 444. Gift of Tongues, Purpose of, 337. God has a body, parts and passions, 127. God, The Existence of a, 127. God, Personality of, 347. God's work everlasting, 18. Godhead, Personality of the, 116, 236. Godhead, The, 340, 432. Gods, We believe in many, 128. Gospel, All must obey the, 423. Gospel of Jesus Christ includes all truth, 492. Gospel, Liberality of the, 73. Gospel Message, The, 457. Gospel only accepted by a few, 14. Gospel, Only one, 319, 501. Gospel opens communication with Jehovah, 221. Gospel plan a perfect one, 503. Gospel plan comprehends more than this planet, 494. Gospel preached to every soul, 66. Gospel taught to Adam, 556. Gospel taught to men on earth prior to Christ's advent, 495. Gospel, The fulness of the everlasting, 431. Governor Ford's statement, Comment on, 32. Governor Ford's statement of the martyrdom, 29. Government, Ecclesiastical, 110. Graded Salvation and Damnation, 115, 185. Gurley, Zenos H., Record of, 414. Happiness for the sorrowful, 514. Hardships and pioneer days, 149. Heaven, 223. History of Saints, 250. Holy Ghost, 12, 242, 293, 381, 441, 478, 485. Holy Ghost, Gift of, 489, 526. Holy Spirit, Purpose of the, 295, 331. How False and True teachers may be known, 294. Importance of Message of Elders, 508. Indian customs, rites, and traditions, 274. Indians accept the Gospel, 217. Indians all of one origin, 280. Influence, A mother's, 535. Intelligence, 12. Jerusalem, Rebuilding of, 13. Jesus Christ offers us Salvation, 291. Jesus a stumbling stone, 234. Johnson's Army, 456. Josiah Quincy's statement, 3, 35. Josiah Quincy's statement, Value of, 34. Joseph Smith's claim, 236. Joseph Smith on Doctrine, 337. Joseph Smith's works proclaim him a Prophet, 260. Judgments to come upon the world, 336. Keys, All, bestowed upon the Twelve Apostles, 86, 461. {x} Keys of work for Dead restored, 84, 190. Knowledge, 11, 13. Knowledge of God necessary to be saved, 423. Knowledge of Gospel necessary to salvation, 300. Knowledge, Man saved by gaining, 507. Laying on of Hands, 330, 478. Laying on of Hands in blessing sick, 489. Laying on of Hands, Necessity of, 330. Letters to a Baptist minister, 122. Love of God, 16. Love manifest by keeping commandments, 425. Man, Origin of, 554. Marks, William, History of, 408. Marriage, 119. Martin Harris shows ancient characters to learned man, 209. Martyrdom of Joseph and Hyrum, 198. Material benefits derived from Mormonism, 81. Men judged according to their obedience, 315, 433. Mercy, 17. Miracles, 243. Missionary work, 137, 166, 199. Missionary work among the Indians, 217. Missionaries, Advice to, 228. Morality among the Mormons, 119, 153. Mormons accomplished much in 32 years, 150. Mormons happy people, 80. Mormons hold different claims to all other sects, 302. Mormons into the Desert, 148. Mormons like pilgrim fathers, 148. Mormons, Loyalty of, 131. Mormons own their own homes, 129. Mormonism causes unity, 80. Mormonism, Fruits of, 147, 204, 236. Mormonism judged by its effects, 78. Mormonism not a system of lust, 128. Mormonism, Origin of and growth of, 145. Murderer, No forgiveness for, 18. Nauvoo, 25. Obedience brings blessings, 16. Obedience to laws of the land, 19. Officers in Church, 132, 168, 171, 201, 296, 443. Officers in the Church, Necessity of, 202, 297. Ordinances, Essential, must be performed in Temples, 94. Organization, 109, 176, 241, 296, 485. Organization of the Church, 23, 201. Persecution, 14, 23, 150, 156, 198, 235, 454. Persecution, Missouri, 24. Plates, Description of Book of Mormon, 22. Plates given to the Prophet, 209. Plates shown to the Prophet, 208. Political Conditions, 161. Power, Misuse of, 510. Prediction of the Angel, 255. Priesthood, 18. Priesthood restored, 109, 198. Preaching in spirit world, 560. Preaching the Gospel, 79, 109. Prophecies, Bible, fulfilled, 240. Prophecies in Book of Mormon, 261. Prophecies cannot be fulfilled without modern revelation, 233. Prophecies concerning last days, 307. Prophecies of the Prophet, 257. Prophecy, 107. Prophecy of Book of Mormon fulfilled, 216. Prophecy of Civil War, 5, 19, 219, 257. Prophecy of John the Revelator, 305. Prophecy of Malachi, 253. Prophecy that Saints would remove to Rocky Mountains, 32, 258. Prophet, A congressman's opinion of the, 404. Prophet preaches on work for Dead, 91. Prophet, The, intended Hyrum to lead Church at his death, 461. Prophets always stoned, 146. Prophets announce all important events, 230. Prophets in past ages, 234. {xi} Prophet's assassination, 29. Prophets needed, 200, 231. Prophet's premonition of his death, 28. Prophet's sermon on Salvation for Dead, 95. Prophets should come indicated by God's word, 230. Prophet's statement on translation of Book of Mormon, 18. Prophets to be expected, 230. Prophet's views on government, 6. Prophet's work, Comment on, 27. Punishment, Everlasting, 75, 115. Punishment, Future, 121. Religion, Characteristics of true, 59. Religion, Only one perfect, 291. Religious liberty, 135. Re-organized Church, Claims of, 83. Re-organization, Corner stone of, 408. Repentance, 324, 366, 436, 471, 484, 498, 518. Repentance, Death bed, 15. Repentance, Necessity of, 325. Restoration of Gospel, 65, 108, 125, 176, 196, 237, 451. Resurrection, The, 40, 558. Revelation, 206, 450. Revelation, Necessary, 15, 18, 170. Revelations, Chap. 14; 6-7 verses analyzed. Roberts, B. H., case, 162. Sacrament, Care in administering, 488. Salvation, 16, 321. Salvation for Dead, 69, 83, 93, 114, 179, 253, 531. Salvation and Education, 320. Salvation, Exclusive, 178, 503. Salvation for Living and Dead, 59. Salvation, Plan of, 16. Salvation, Universal, 60, 313, 561. Satan, Personal, 120. Saved by grace through obedience, 313. Signs of Christ's coming to appear, 305, 318. Sincerity not conclusive evidence of truth, 63. Spaulding Manuscript story, 124. Spirit and Body, 17. Spirit world, Work in the, 75. Spirits, 10, 12. Succession, 460. Suggestions to Elders, 488. Temples built, 85, 191. Temples, Necessity of, 94. Ten Commandments, The, 293. Testimonies of people healed, 244. Testimony of converts, 78. Testimony of Prophet by disinterested men, 256. Testimony proving Book of Mormon to be divine, 264. Traditions of Indians show that they had a knowledge of God and the Gospel, 286. Truth, 12. Unity in Church of Christ, 64. Vicarious work, 189. Virtuous, Seek to be, 16. Vision, Prophet's first, 21, 207. Visions, Other, of the prophet, 21, 197, 208, 238. Witnesses of Book of Mormon, 213, 265, 448. Words used in confirming persons members of Church, 490. Work for the Dead, Importance of, 89. Works, Necessary, 424. World, Condition of people of the, 224. Young, Brigham, accepted as President by vote of people, 462. Young, Brigham, not ordained to office of President of Church, 460. {1} {2} {3} A STATEMENT FROM JOSIAH QUINCY, MAYOR OF BOSTON, 1845-1849, CONCERNING AN INTERVIEW HAD IN 1844 WITH JOSEPH SMITH, THE MORMON PROPHET. Some of the Sayings and Predictions Made by the Prophet Joseph Smith--A Letter to Mr. Wentworth From the Prophet in Answer to a Request From Him for a Statement of Belief, To Be Published in the Chicago Democrat--The Prophet's Assassination; Extracts From Gov. Ford's History of Illinois Concerning the Martyrdom, With Comments. Compiled by Ben E. Rich. Josiah Quincy, from whose "Figures of the Past" we quote, was born in Boston in 1802. He was the Mayor of Boston from 1845 to 1849. He was graduated from Harvard in 1821 and took his master's degree in 1824. He died in 1882, soon after he wrote "Figures of the Past." The work was taken from his diary and from letters written at the time of his visit to Nauvoo. "If the foretelling of future events that could not possibly have been seen by human wisdom--events too, that from outward appearance were very unlikely to come to pass; if the prediction of such events and their subsequent fulfilment evidences a true prophet, then Joseph Smith must have been a true prophet." In 1844 Josiah Quincy visited the Prophet Joseph Smith at Nauvoo. They conversed upon questions of government and the Prophet offered a solution of the slavery question {4} which Josiah Quincy, in 1882, declared the history of our country justified. It is by no means impossible that some future textbook, for the use of generations yet unborn, will contain a question something like this: What historical American of the 19th century has exerted the most powerful influence upon the destiny of his countrymen? It is by no means impossible that the answer to that interrogatory may be thus written: Joseph Smith, the Mormon prophet. And the reply, absurd as it doubtless seems to most men now living, may be an obvious commonplace to their descendants. History deals in surprises and paradoxes quite as startling as this. A man who established a religion in this age of free debate, who was, and is to-day, accepted by hundreds of thousands as a direct emissary from the Most High, such a human being is not to be disposed of by pelting his memory with unsavory epithets. Fanatic, impostor, charlatan, he may have been; but those hard names furnish no solution to the problem he presents to us. Fanatics and impostors are living and dying every day, and their memory is buried with them; but the wonderful influence which this founder of religion exerted and still exerts, throws him into relief before us, not as a rogue to be criminated, but as a phenomenon to be explained. The vital questions Americans are asking each other to-day have to do with this man and with what he has left us. Is there any remedy heroic enough to meet the case, yet in accordance with our national doctrines of liberty and toleration, which can be applied to the doctrine now advanced by the sect which he created? The possibilities of the Mormon system are unfathomable. (Josiah Quincy, Figures of the Past.) In 1855, when men's minds had been moved to their depths on the question of slavery, Ralph Waldo Emerson declared that it should be met with in accordance "with the interests of the South and the settled conscience of the North. It is really not a great task, a great fight for this country to accomplish, to buy that property of the planter--the United States will be brought to give every inch of their public lands for a purpose like this." We who can look back upon the terrible cost of the fratricidal war which put an end to slavery, now say that such a {5} solution of the difficulty would have been very worthy of a Christian Statesman. But if the retired scholar was in advance of his time when he advocated this disposition of the public property in 1855, what shall I think of the political and religious leader who had committed himself, in print, as well as in conversation to the same course in 1844? If the atmosphere of men's opinions was stirred by such a proposition when war clouds were discernible in the sky, was it not a statesmanlike word eleven years earlier when the heavens looked tranquil and beneficent? (Josiah Quincy, F. of P.) The Prophet also saw that war would devastate this land and prophesied that "we shall soon have war and bloodshed;" that men shall hunt the lives of their own sons; brothers kill brothers; mothers shall be against daughters. He prophesied that this war should begin with the rebellion of South Carolina, and that it should cause the death of many souls; that the Southern States should be divided against the Northern States, and that the Southern States should call upon other nations, even Great Britain, to help them; that slaves should rise against their masters and that they should be "marshaled and disciplined for war." As late as 1882 Josiah Quincy marveled at the literal fulfilment of this prophecy. He remarked the fact that Ralph Waldo Emerson proposed the same solution of the slave question, in 1855, that the Prophet had proposed eleven years earlier, in 1844. This prophecy on war was made in 1832 by the Prophet and published to the world many years before his conversation with Josiah Quincy. (Comment.) Give every man his constitutional freedom and the President full power to send an army to suppress mobs, and the States authority to repeal and impugn that relic of folly which makes it necessary for the Governor of the State to make the demand of the President for troops, in case of invasion or rebellion. Joseph Smith. Josiah Quincy, Commenting on this Statement Said: It is needless to remark how later events showed the executive weakness that Mr. Smith pointed out--the weakness that cost thousands of valuable lives and millions of treasure. Born in the lowest ranks of poverty, without book-learning, and with the homeliest of all human names, he had made {6} himself at the age of thirty-nine a power upon the earth. Of the multitudinous family of Smith, none had so won human hearts and shaped human lives as this Joseph. His influence, whether for good or evil, is potent to-day, and the end is not yet. If the reader does not know what to make of Joseph Smith, I cannot help him out of the difficulty; I myself stand helpless before the puzzle. (Josiah Quincy, F. of the P.) I am a rough stone. The sound of the hammer and chisel were never heard on me until the Lord took me in hand. I desire the learning and wisdom of heaven alone. (Joseph Smith.) Some of His Views on Government. The Constitution of the United States is a glorious standard; it is a heavenly banner; it is like a great tree under whose branches men from all climes can be shielded from the burning rays of an inclement sun: and Mormon as well as Presbyterian, and every other denomination have equal rights to partake of the fruits of this great tree of our national Liberty. Petition, also, ye goodly inhabitants of the slave States, your legislators to abolish slavery by the year 1850, or now, and save the abolitionist from reproach and ruin, infamy and shame. Pray Congress to pay every man a reasonable price for his slaves out of the surplus revenue arising from the sale of public lands. Break off the shackles from the poor black man and hire him to labor like other human beings: "For an hour of virtuous Liberty on earth is worth a whole eternity of bondage." For the accommodation of the people in every state and territory let Congress show their wisdom by granting a national bank, with branches in each state and territory, where the capital stock shall be held by the nation for the mother bank and by the states and territories for the branches, and {7} whose officers and directors shall be elected by the people. The net gains of the mother bank should be applied to the national revenue and that of the branches to the States' and Territories' revenues. When the people petition for a National Bank, I would use my best endeavors to have their prayers answered, and establish one on national principles to save taxes, and make them the controllers of its ways and means. Let the people of the whole Union, whenever they find a promise made by the candidate that is not practiced as an officer, hurl the miserable sycophant from his exaltation, as God did Nebuchadnezzar, to crop the grass of the field with a beast's heart among the cattle. Let the penitentiaries be turned into Seminaries of learning, where intelligence, like the angels of heaven, would banish such fragments of barbarism. More economy in the National and State Government would make less taxes among the people; and more honesty and familiarity in societies would make less hypocrisy and flattery in all branches of the community; and open, frank, candid decorum toward all men in this boasted land of liberty would beget esteem, confidence, union and love; and the neighbor from any state or any country, whatever color, clime, or tongue, could rejoice when he put his foot on the sacred soil of freedom and exclaim: "The very name of America is fraught with friendship." Thus create confidence! Restore freedom! Break down slavery! Banish imprisonment for debt, and be in love, fellowship and peace with all the world! Remember that honesty is not subject to law; the law is made for transgressors. Were I the President of the United States, by the voice of a virtuous people, I would honor the old paths of the {8} venerated fathers who carried the ark of Government upon their shoulders with an eye single to the glory of the people; and when that people petitioned to abolish slavery in the slave states, I would use all honorable means to have their prayers granted, and give liberty to the captive by paying the Southern gentleman a reasonable equivalent for his property, that the whole nation might be free indeed. Rigor and seclusion will never do as much to reform the propensities of man as reason and friendship. When Egypt was under the superintendency of Joseph it prospered, because he was taught of God; when they oppressed the Israelites, destruction came upon them. When the children of Israel were chosen with Moses at their head, they were to be a peculiar people, among whom God should place His name; their motto was, "The Lord is our law-giver; the Lord is our Judge; the Lord is our King, and He shall reign over us." While in this state they might truly say, "Happy is that people, whose God is the Lord." Their Government was a theocracy; they had God to make their laws and men chosen by God to administer them; He was their God, and they were His people. Moses received the Word of the Lord from God himself; he was the mouth of God to Aaron, and Aaron taught the people, in both civil and ecclesiastical affairs; they were both one, there was no distinction; so it will be when the purposes of God are accomplished; "when the Lord shall be King over the whole earth, and Jerusalem His throne. The law shall go forth from Zion, and the word of the Lord from Jerusalem." This is the only thing that can bring about the "restitution of all things spoken of by all the holy prophets since the world was;" the dispensation of the fullness of times, when God shall gather together all things in one. Other attempts to promote universal peace and happiness in the human family have proved abortive; every effort has failed; every plan and design has fallen to the ground; it needs the wisdom of God, the intelligence of God, the power of God to accomplish this. The world has had a fair trial for six thousand years; the Lord will try the seventh thousand, himself; "He whose right it is will possess the Kingdom and reign until He has put all things under {9} His feet; iniquity will hide its hoary head; Satan will be bound, and the works of darkness destroyed; righteousness will be put to the line, and judgment to the plummet, and 'He that fears the Lord will alone be exalted in that day.'" We do not believe it is just to mingle religious influence with civil government, whereby one religious society is fostered and another proscribed in its spiritual privileges, and the individual rights of its members as citizens, denied. We believe that no government can exist in peace except such laws are framed and held inviolable as secured unto each individual the free exercise of conscience, the right and control of property, and the protection of life. Meddle not with any man for his religion; for all government ought to permit every man to enjoy his religion unmolested. No man is authorized to take away life in consequence of difference of religion, which all laws should govern and protect. It has been the design of Jehovah from the commencement of the world, and is His purpose now, to regulate the affairs of the world in His own time, and to stand at the head of the universe, and take the reins of government in His own hands. When that is done, judgment will be administered in righteousness; anarchy and confusion will be destroyed, and nations will learn war no more. It is for want of this great governing principle that all this confusion has existed. We believe that every man should be honored in his station; rulers and magistrates, as such, being placed for the protection of the innocent, and the punishment of the guilty; and that to the laws, all men owe respect and deference, as without them peace and harmony would be supplanted by anarchy and terror; human laws being instituted for the express purpose of regulating our interests as individuals and nations, {10} between man and man, and divine laws given of heaven, prescribing rules on spiritual concerns, for faith and worship, both to be answered by man to his Maker. We believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments. Miscellaneous Thought on Many Subjects. Seek to know God in your closet; call upon Him in your field. The sacrifice required of Abraham in the offering up of Isaac shows that if a man would attain to the keys of the Kingdom of an endless life, he must sacrifice all things. When God offers a blessing or knowledge to man, and he refuses to receive it, he will be damned. Spirits are eternal. At the first organization in heaven we were all present, and saw the Savior chosen and appointed, and the plan of salvation made, and we sanctioned it. When you climb a ladder, you must begin at the bottom and ascend step by step until you arrive at the top; and so it is with the principles of the Gospel; you must begin with the first and go along until you have learned all the principles of exaltation. It should be the duty of elders, when they enter into any house, to let their labors and warning voice be to the master of that house; and if he receives the Gospel, then he may extend his influence to his wife, also, that peradventure she may receive the Gospel; but if the man receive not the Gospel and give his consent that his wife may receive it, then let her {11} receive it; but if the man forbid his wife, or his children before they are of age, to receive the Gospel, then it shall be the duty of the elder to go his way and use no influence against him; and let the responsibility be upon his head. There is never a time when the spirit is too old to approach God. Knowledge saves a man, and in the world of spirits no man can be exalted but by knowledge. So long as a man will not give heed to the commands, he must abide without salvation. Here, then, is eternal life--to know the only wise and true God; and you have got to learn how to be gods yourselves, and to be kings and priests to God, the same as all Gods have done before you, namely, by going from one small degree to another, and from a small capacity to a great one; from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead, and are able to dwell in everlasting burnings, and to sit in glory, as do those who sit enthroned in everlasting power. When the Twelve, or any other witnesses, stand before the congregation of the earth, and they preach in the power and demonstration of the spirit of God, and the people are astonished and confounded at the doctrine and say: That man has preached a powerful discourse, a great sermon--then let that man or those men take care that they are humble and ascribe the praise and glory to God and The Lamb; for it is by the power of the Holy Priesthood and Holy Ghost that they have power thus to speak. "What art thou, O man, but dust? And from whom dost thou receive thy power and blessings but from God?" If you wish to go where God is, you must be like God, or possess the principles which God possesses, for if we are not drawing toward God in principle, we are going from Him and drawing toward the devil. A man is saved no faster than he gets knowledge, for if he does not get knowledge, he will be {12} brought into captivity by some evil power. It needs revelation to assist us, and give us knowledge of the things of God. Every principle proceeding from God is eternal and any principle which is not eternal is of the devil. The sun has no beginning nor end; the rays which proceed from himself have no bounds, consequently are eternal. So it is with God. If the soul of man had a beginning it will surely have an end. In the translation "without form and void" it should read, empty and desolate. The word created should be, formed, or organized. Intelligence, or the light of truth, was not created or made, neither indeed, can be. All truth is knowledge of things as they are, and as they were, and as they are to come. All spirit is matter, but it is more fine and pure. Ye were also in the beginning with the Father. We have no claim in our eternal compact, in relation to eternal things, unless our actions and contracts and all things tend to this end. The elements are eternal, and spirit and element, inseparably connected, receiveth a fullness of joy, and when separated, man cannot receive a fullness of joy. The first Comforter, or Holy Ghost, has no other effect than pure intelligence. It is powerful in expanding the mind, {13} enlightening the understanding, and storing the intellect with present knowledge. Judah must return, Jerusalem must be rebuilt, and the temple, and water come out from under the temple, and the waters of the Dead Sea be healed. It will take some time to build the walls of the city and the temple, etc.; and all this must be done before the Son of Man will make His appearance. There will be wars and rumors of wars, signs in the heaven above and on the earth beneath, the sun turned into darkness and the moon to blood, earthquakes in divers places, the seas heaving beyond their bounds; then will appear one grand sign of the Son of Man in heaven. But what will the world do? They will say it is a planet, a comet, etc. He that receiveth light and continueth in God, receiveth more light, and that light groweth brighter and brighter until the perfect day. Study and learn and become acquainted with all good books, and with languages, tongues and people, for it is impossible for a man to be saved in ignorance. "We have turned the barren, bleak prairies and swamps into beautiful towns, farms and cities, by our industry; and the men who seek our destruction and cry thief, treason, riot, are those who themselves violate the laws, steal and plunder from their neighbors, and seek to destroy the innocent, heralding forth lies to screen themselves from the just punishment of their crimes by bringing destruction upon innocent people." If a people, a community, or a society, can accumulate wealth, increase a worldly fortune, improve in science and arts, rise to eminence in the eyes of the public, surmount difficulties so much as to bid defiance to poverty and wretchedness, it must be a new creation, a race of beings superhuman. But in all {14} our poverty and want, we have yet to learn for the first time, that we are not industrious and temperate, and wherein we have not always been the last to retaliate or resent an injury, and the first to overlook and forgive. "We have been driven time after time, and that without cause; and smitten again and again, and that without provocation; until we have proved the world with kindness, and the world has proved us, that we have no designs against any man or set of men; that we injure no man; that we are peaceable with all men, minding our own business, and our business only. We have suffered our rights and our liberties to be taken from us; we have not avenged ourselves for those wrongs; we have appealed to magistrates, to sheriffs, to judges, to the Government and to the President of the United States--all in vain; yet we have yielded peacefully to all these things. We have not complained at the Great God; we murmured not, but peacefully left all, and retired into the back country, in the broad and wild prairies, in the barren and desolate plains, and there commenced anew; making the desolate places to bud and blossom as the rose." Whatever God requires is right, no matter what it is, although we may not see the reason thereof until long after the events transpired. "Time and experience will teach us more and more how easily falsehood gains credence with mankind in general, rather than the truth; but especially in taking into consideration the plan of salvation. The plain simple truth of the Gospel of Jesus Christ never has been discerned nor acknowledged as the truth, except by a few--among whom were 'not many wise men after the flesh, not many mighty, not many noble;' whilst the majority have contented themselves with their own private opinions, or have adopted those of others, according to their address, their philosophy, their formula, their policy, or their fitness may have attracted their attention or pleased their taste. But, sir, of all the criterions whereby we may judge of the vanity of these things, one will always be found true, namely, that we will always find such characters glorifying in their own wisdom and their own works; whilst the humble saint gives all the glory to God the Father, and to His Son Jesus Christ, {15} whose yoke is easy, and whose burden is light, and who told His Disciples that unless they became as little children, they could not enter the Kingdom of Heaven." "We consider that when a man scandalizes his neighbor, it follows, of course, that he designs to cover his own iniquity; we consider him who puts his foot upon the neck of his benefactor an object of pity rather than revenge, for in so doing he not only shows the contraction of his own mind, but the wickedness of his heart also." "The infidel will grasp at every straw for help until death stares him in the face, and then his infidelity takes its flight, for the realities of the eternal world are resting upon him in mighty power; and when every earthly support and prop fails him, he then sensibly feels the eternal truths of the immortality of the soul. We should heed warning and not wait for the death-bed to repent. As we see the infant taken away by death, so may the youth and middle-aged, as well as the infant, be called into eternity. Let this, then, prove as a warning to all, not to procrastinate repentance, or wait until upon the death-bed, for it is the will of God that man should repent and serve Him in health and in the strength and power of his mind, in order to secure His blessings, and not wait until he is called to die." The time has come that elders should go forth, and each must stand for himself in all meekness, in sobriety, and preach Jesus Christ and Him crucified; not to contend with others on account of their faith, or systems of religion, but pursue a steady course. Salvation comes not without a revelation; it is in vain for anyone to minister without it. No man is a minister of Jesus Christ without being a prophet. No man can be a minister of Jesus Christ except he has the testimony of Jesus; and this is the Spirit of Prophecy. It is for us to be righteous, that we may be wise and {16} understand, for none of the wicked shall understand; but the wise shall understand, and they that turn man to righteousness shall shine as the stars for ever and ever. There is a law irrevocably decreed in heaven before the foundation of this world, upon which all blessings are predicted; and when we obtain a blessing from God, it is by obedience to the law upon which it is predicted. Love is one of the chief characteristics of Deity, and ought to be manifested by those who aspire to be the sons of God. A man filled with the love of God is not content with blessing his family alone, but ranges through the whole world anxious to bless the whole human race. Salvation means a man's being placed beyond the power of all his enemies. Be virtuous and pure; be men of integrity and truth; keep the Commandments of God and then you will be able to understand the difference between right and wrong--between the things of God and the things of man; and your path will be like that of the just, which shineth brighter and brighter unto the perfect day. The great Jehovah contemplated the whole of the events connected with the earth, pertaining to the plan of salvation, before it rolled into existence, or before the morning stars sang for joy; the past, the present, the future were, and are, with Him one eternal "now." There are three independent principles: The Spirit of God; the Spirit of Man, and the Spirit of the Devil. All men have power to resist the devil. In tracing the thing to the foundation, and looking at it {17} philosophically, we shall find a very material difference between the body and the spirit; the body is supposed to be organized matter, and the spirit, by many, is thought to be immaterial, without substance. With this latter statement we should beg leave to differ, and state that the spirit is a substance; that it is material, but that it is more pure, elastic, and refined matter than the body; that it existed before the body, and will exist separate from the body, when the body will be mouldering in the dust; and will in the Resurrection be again united with it. Ever keep in exercise the principle of mercy, and be ready to forgive our brother on the first intimations of repentance, and asking forgiveness; and should we even forgive our brother, or even our enemy, before they repent or ask forgiveness, our Heavenly Father would be equally as merciful unto us. If God has established His authority, and His divine will is made known through that authority to the Church, and any member refuses to receive it, he cuts himself off from the Church; from the benefits of the Holy Priesthood, and from the fellowship and favor of God, and becomes a castaway. To be a Latter-day Saint requires sacrifice of worldly aims and pleasures; requires fidelity, strength of character, love of truth, integrity to principle and zealous desire to see the triumphant march of truth. All men who become heirs of God and joint heirs of Jesus Christ will have to receive the fullness of the ordinances of His Kingdom; and those who will not receive all the ordinances will come short of the fullness of that glory, if they do not lose the whole. There is no other way beneath the heaven that God hath ordained for man to come to Him, except through faith in Jesus Christ, repentance and baptism for the remission of sins; {18} then follows the promise of the gift of the Holy Ghost. Any other course is in vain. Where there is no change of priesthood, there is no change of ordinances, says Paul. If God has not changed the priesthood and the ordinances, howl, ye sectarians! If He has, when and where has He revealed it? Have ye turned revelators? Why then deny revelation? How consoling to the mourners, when they are called to part with a husband, wife, or father, mother, child or dear relative, to know that although the earthly tabernacle is laid down and dissolved, they shall rise again to dwell in everlasting burnings in immortal glory, not to sorrow, suffer or die any more; but they shall be heirs of God and joint heirs with Jesus Christ. By the power of God I translated the Book of Mormon from hieroglyphics, the knowledge of which was lost to the world; in which wonderful event I stood alone, an unlearned youth, to combat with the worldly wisdom and multiplied ignorance of eighteen centuries, with a new revelation, which--if they would receive the everlasting gospel--would open the ears of more than eight hundred millions of people and make "plain the old paths," where if a man walk in all the ordinances of God, blameless, he should inherit eternal life. If the ministers of religion had a proper understanding of the doctrines of eternal judgment, they would not be found attending the man who had forfeited his life, and injured the laws of the country by shedding innocent blood, for such characters cannot be forgiven until they have paid the last farthing; the prayers of all the ministers in the world cannot close the gates of hell against a murderer--unconditional election to eternal life was not taught by the apostles. No unhallowed hand can stop the work of God from {19} progressing. Persecution may rage, mobs may combine, armies may assemble, calumny may defame; but the truth of God will go forth boldly, nobly and independently, until it has penetrated every continent and visited every clime, swept over the country and sounded in every ear till the purposes of God shall be accomplished and the great Jehovah shall say the work is done. We cannot be perfect without the fathers. We must have revelations from them, and we can see that the doctrine of revelation as far transcends the doctrine of no revelation as knowledge is above ignorance; for one truth revealed from heaven is worth all the sectarian notions in existence. We believe that religion is instituted of God, and that men are answerable to Him, and Him only, for the exercise of it unless their religious opinions brought them to infringe upon the rights and liberties of others; but we do not believe that human law has the right to interfere in prescribing rules of worship to bind the consciences of men, nor dictate forms for public or private devotion; that the civil magistrate should restrain crime, but never control conscience; should punish guilt, but never suppress the freedom of a soul. We have ever held ourselves amenable to the law; and for myself I am ever ready to conform to and support the laws and Constitution, even at the expense of my life. I have never in the least offered any resistance to the law or lawful process, which is a well-known fact to the public. Posterity will yet do us the justice, when our persecutors are equally low in the dust with ourselves, to hand down to succeeding generations the virtuous acts and forbearance of a people who sacrificed their reputations for their religion and their earthly fortunes and happiness to preserve peace. "Men profess to prophesy. I will prophesy that the signs {20} of the coming of the Son of Man are already commenced. We shall soon have war and bloodshed." "As for perils which I am called to pass through, they seem but a small thing to me, as the envy and wrath of men have been my common lot all the days of my life; and for what cause it seems mysterious, unless I was ordained before the foundation of the world for some good end, or bad, as you may choose to call it." At the request of Mr. John Wentworth, editor and proprietor of the Chicago _Democrat_, the Prophet wrote the following statement. Mr. Wentworth requested a statement of the faith of the Saints for the use of a Mr. Bostow, who was writing a history of New Hampshire. I was born in the town of Sharon, Windsor County, Vermont, on the 23rd day of December, A. D. 1805. When ten years old my parents removed to Palmyra, New York, where we resided about four years, and from thence we removed to the town of Manchester. My father was a farmer and taught me the art of husbandry. When about fourteen years of age, I began to reflect upon the importance of being prepared for a future state, and upon inquiring the plan of salvation, I found that there was a great clash in religious sentiment; if I went to one society they referred me to one plan, and another to another; each one pointing to his own particular creed as the _summum bonum_ of perfection; considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully, believing that if God had a Church it would not be split up into factions, and that if He taught one society to worship one way, and administer in one set of ordinances, He would not teach another, principles which were diametrically opposed. Believing the word of God, I had confidence in the declaration of James--"If any man lack wisdom, let him ask of God, who giveth to all men liberally and upbraideth not, and it shall be given him." I retired to a secret place in a grove, and began to call upon the Lord; while fervently engaged in supplication, my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly {21} vision, and saw two glorious personages, who exactly resembled each other in features and likeness, surrounded with a brilliant light which eclipsed the sun at noon day. They told me that all religious denominations were believing in incorrect doctrines, and that none of them were acknowledged of God as His Church and Kingdom: and I was expressly commanded "to go not after them," at the same time receiving a promise that the fulness of the Gospel should at some future time be made known unto me. On the evening of the 21st of September, A. D. 1823, while I was praying unto God, and endeavoring to exercise faith in the precious promises of Scripture, of a sudden a light like that of day, only of a far purer and more glorious appearance and brightness, burst into the room, indeed the first sight was as though the house was filled with consuming fire; the appearance produced a shock that affected the whole body; in a moment a personage stood before me surrounded with a glory yet greater than that with which I was already surrounded. This messenger proclaimed himself to be an angel of God, sent to bring the joyful tidings that the covenant which God made with ancient Israel was at hand to be fulfilled, that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the Gospel in all its fulness to be preached in power, unto all nations that a people might be prepared for the Millennial reign. I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation. I was also informed concerning the aboriginal inhabitants of this country and shown who they were, and from whence they came; a brief sketch of their origin, progress, civilization, laws, governments, of their righteousness and iniquity, and the blessings of God being finally withdrawn from them as a people, was made known unto me; I was also told where were deposited some plates on which were engraven an abridgment of the records of the ancient Prophets that had existed on this continent. The angel appeared to me three times the same night and unfolded the same things. After having received many visits from the angels of God unfolding the majesty and glory of the events that should transpire in the last days, on the morning of the 22nd of September, A. D. 1827, the angel of the Lord delivered the records into my hands. These records were engraven on plates which had the appearance of gold, each plate was six inches wide and eight {22} inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction, and much skill in the art of engraving. With the records was found a curious instrument, which the ancients called "Urim and Thummim," which consisted of two transparent stones set in the rim of a bow fastened to a breast plate. Through the medium of the Urim and Thummim I translated the record by the gift and power of God. In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the Tower of Babel, at the confusion of languages to the beginning of the fifth century of the Christian Era. We are informed by these records that America in ancient times had been inhabited by two distinct races of people. The first were called Jaredites, and came directly from the Tower of Babel. The second race came directly from the city of Jerusalem, about six hundred years before Christ. They were principally Israelites, of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle toward the close of the fourth century. The remnant are the Indians that now inhabit this country. This book also tells us that our Savior made His appearance upon this continent after His resurrection; that He planted the Gospel here in all its fulness, and richness, and power, and blessing; that they had Apostles, Prophets, Pastors, Teachers, and Evangelists; the same order, the same Priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the eastern continent, that the people were cut off in consequence of their transgressions, that the last of their Prophets who existed among them was commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth, and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days. For a more particular account I would refer to the Book of Mormon, which can be purchased at Nauvoo, or from any of our Traveling Elders. As soon as the news of this discovery was made known, {23} false reports, misrepresentation and slander flew, as on the wings of the wind, in every direction; the house was frequently beset by mobs and evil designing persons. Several times I was shot at, and very narrowly escaped, and every device was made use of to get the plates away from me; but the power and blessing of God attended me, and several began to believe my testimony. On the 6th of April, 1830, the "Church of Jesus Christ of Latter-day Saints" was first organized in the town of Fayette, Seneca County, State of New York. Some few were called and ordained by the Spirit of revelation and prophecy, and began to preach as the Spirit gave them utterance, and though weak, yet were they strengthened by the power of God, and many were brought to repentance, were immersed in the water, and were filled with the Holy Ghost by the laying on of hands. They saw visions and prophesied, devils were cast out, and the sick healed by the laying on of hands. From that time the work rolled forth with astonishing rapidity, and Churches were soon formed in the States of New York, Pennsylvania, Ohio, Indiana, Illinois, and Missouri; in the last named State a considerable settlement was formed in Jackson County: numbers joined the Church and we were increasing rapidly; we made large purchases of land, our farms teemed with plenty, and peace and happiness were enjoyed in our domestic circle, and throughout our neighborhood; but we could not associate with our neighbors who were, many of them, of the basest of men, and had fled from the face of civilized society, to the frontier country to escape the hand of justice, in their midnight revels, their Sabbath breaking, horse racing and gambling; they commenced at first to ridicule, then to persecute, and finally an organized mob assembled and burned our houses, tarred and feathered and whipped many of our brethren, and finally drove them from their habitations; who, houseless and homeless, contrary to law, justice, and humanity, had to wander on the bleak prairies till the children left the tracks of their blood on the prairie; this took place in the month of November, and they had no other covering but the canopy of heaven, in this inclement season of the year; this proceeding was winked at by the government, and although we had warranty deeds for our land, and had violated no law, we could obtain no redress. There were many sick, who were thus inhumanly driven from their houses, and had to endure all this abuse and to seek homes where they could be found. The result was, that a great many of them being deprived of the comforts of life, {24} and the necessary attendances, died, many children were left orphans; wives, widows; and husbands, widowers; our farms were taken possession of by the mob, many thousands of cattle, sheep, horses and hogs were taken, and our household goods, store goods, and printing press and type were broken, taken, or otherwise destroyed. Many of our brethren removed to Clay, where they continued until 1836, three years; there was no violence offered, but there were threatenings of violence. But in the summer of 1836 these threatenings began to assume a more serious form; from threats, public meetings were called, resolutions were passed, vengeance and destruction were threatened, and affairs again assumed a fearful attitude, Jackson County was a sufficient precedent, and as the authorities in that county did not interfere, they boasted that they would not in this: which on application to the authorities we found to be too true, and after much violence, privation, and loss of property we were again driven from our homes. We next settled in Caldwell and Davies Counties, where we made large and extensive settlements, thinking to free ourselves from the power of oppression, by settling in new counties, with very few inhabitants in them; but here we were not allowed to live in peace, but in 1838 we were again attacked by mobs, an exterminating order was issued by Governor Boggs, and under the sanction of law, an organized banditti ranged through the country, robbed us of our cattle, sheep, horses, hogs, etc., many of our people were murdered in cold blood, the chastity of our women was violated, and we were forced to sign away our property at the point of the sword; and after enduring every indignity that could be heaped upon us by an inhuman, ungodly band of marauders, from twelve to fifteen thousand souls, men, women and children were driven from their own firesides, and from lands that they had warranty deeds of, houseless, friendless, and homeless (in the depths of winter) to wander as exiles on the earth, or to seek an asylum in a more genial clime, and among a less barbarous people. Many sickened and died in consequence of the cold and hardships they had to endure; many wives were left widows, and children orphans, and destitute. It would take more time than is allotted me here to describe the injustice, the wrongs, the murders, the bloodshed, the theft, misery and woe that has been caused by the barbarous, inhuman, and lawless proceedings of the State of Missouri. In the situation before alluded to, we arrived in the State of Illinois in 1839, where we found a hospitable people and {25} a friendly home; a people who were willing to be governed by the principles of law and humanity. We have commenced to build a city called "Nauvoo," in Hancock County. We number from six to eight thousand here, besides vast numbers in the county around, and in almost every county of the State. We have a City Charter granted us, and charter for a Legion, the troops of which now number 1,500. We have also a charter for a University, for an Agricultural and Manufacturing Society, have our own laws and administrators, and possess all the privileges that other free and enlightened citizens enjoy. Persecution has not stopped the progress of truth, but has only added fuel to the flame, it has spread with increasing rapidity; proud of the cause which they have espoused, and conscious of their innocence, and of the truth of their system, amidst calumny and reproach, have the Elders of this Church gone forth, and planted the Gospel in almost every State in the Union; it has penetrated our cities, it has spread over our villages, and has caused thousands of our intelligent, noble, and patriotic citizens to obey its divine mandates, and be governed by its sacred truths. It has also spread into England, Ireland, Scotland and Wales; in the year of 1840, where a few of our missionaries were sent, over five thousand joined the Standard of Truth; there are numbers now joining in every land. Our missionaries are going forth to different nations, and in Germany, Palestine, New Holland, the East Indies, and other places, the Standard of Truth has been erected; no unhallowed hand can stop the work from progressing, persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done. 1. We believe in God, the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost. 2. We believe that men will be punished for their own sins, and not for Adam's transgression. 3. We believe that, through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel. {26} 4. We believe that the first principles and ordinances of the Gospel are: First, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of Hands for the Gift of the Holy Ghost. 5. We believe that a man must be called of God, by "prophecy, and by the laying on of hands" by those who are in authority, to preach the Gospel and administer in the ordinances thereof. 6. We believe in the same organization that existed in the primitive church--namely: Apostles, Prophets, Pastors, Teachers, Evangelists, etc. 7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. 8. We believe the Bible to be the Word of God as far as it is translated correctly; we also believe the book of Mormon to be the Word of God. 9. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God. 10. We believe in the literal gathering of Israel and in the restoration of the ten tribes; that Zion will be built upon this (the American) continent; that Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory. 11. We claim the privilege of worshipping Almighty God according to the dictates of our conscience, and allow all men the same privilege, let them worship how, where, or what they may. 12. We believe in being subject to kings, presidents, rulers, and magistrates in obeying, honoring and sustaining the law. 13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul. "We believe all things, we hope all things," we have endured many things, we hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things. Joseph Smith. Comment. {27} What a stupendous work has been accomplished through his instrumentality! And what an immeasurable benefit has it been to that part of the human family which has laid hold of the blessings offered! His active service in the work, though limited to but fifteen years, when he gave his life a sacrifice for Truth, has made his name known throughout the entire civilized world; and as the angel told him, it is known for good and evil. Those whose prejudices, fed on popular denunciations and accusations which have their origin in untruthful breasts of wicked and depraved men, have kept them under the clouds of ignorance and misunderstanding regarding him and his mission, hold his name in disrepute; while those who have heeded not the libelous and slanderous cries of his enemies, but have probed to the root of the truth in the matter, and consequently understood him as he was and his mission as it actually is, hold his name in honor, whether they have obeyed the Gospel or not; but those who revere his memory most, hold it sacred before men, and thank God for his noble life and his faithful work, are those who have heard and obeyed the Gospel of Jesus Christ as it was restored to the earth through Him, and during their whole lives have lived righteously before the Lord, true and steadfast to every covenant they have made with Him. In reviewing the results of his labors effected by the aid of God's power manifested in him, as we see them today in the perfected Church of Christ, its influence upon the world, the achievements of those who have embraced the truth, and the favorable condition of the saints generally, certainly of the literal fulfilment of the prediction of the prophet of old that in the last day God would establish a marvelous work and a wonder, forces itself clearly upon our minds. And in view of all that has been accomplished through the Prophet Joseph Smith, and the far-reaching effects of his labors, even his bitterest enemies and those who most vigorously combat the system God established through him, are forced to a realization of the truth of Josiah Quincy's contention that of all Americans in the nineteenth century, none among them have exerted so great an influence upon "the destinies of their countrymen" as has "Joseph Smith, the Mormon Prophet!" and to-day more than ever before, should the world appreciate the value of Mr. Quincy's declaration concerning him, that "such a human being is not to be disposed of by pelting his memory with unsavory epithets." His life was devoted to {28} the cause of humanity, according as God directed him; and although the world will not acknowledge it, nevertheless there are nearly half a million earnest, sincere and honest-hearted men and women who know he was a prophet of the most high God, and that which he declared to the world under the spirit of the Almighty is the Gospel of Jesus Christ, with its gifts, its blessings, and its powers restored for the salvation and exaltation of man. Thank God for the noble life and the faithful labors of his humble and obedient servant, Joseph Smith! (Elders Journal, Vol. 4, pages 146-7.) "Those who have not been enclosed within the walls of prison without cause or provocation, can have but little idea how sweet the voice of a friend is! One token of friendship from any source whatever, awakens and calls into action every sympathetic feeling; it brings up in an instant everything that is past; it seizes the present with the avidity of lightening; it grasps after the future with the fierceness of a tiger; it moves the mind backward and forward, from one thing to another, until finally all enmity, malice, hatred, and past differences, misunderstandings and mismanagements, are slain victorious at the feet of hope." Joseph Smith, claiming to be an inspired teacher, faced adversity such as few men have been called to meet, enjoyed a brief season of prosperity such as few men have ever attained, and finally, forty-three days after I saw him, went cheerfully to a martyr's death. When he surrendered his person to Governor Ford in order to prevent the shedding of innocent blood, the Prophet had a premonition of what was before him. (Josiah Quincy in Figures of the Past.) Premonitions of Death. When at the hotel at Carthage, a prisoner in the hands of mob officials, he asked if he looked like a desperate character. They replied that his outward appearance seemed to indicate exactly the opposite, but they could not tell what was in his heart. "Very true, gentlemen, you cannot see what is in my heart, and you are therefore unable to judge my intentions, {29} but I see what is in your hearts, and I will tell you what I see. I can see that you thirst for blood and nothing but my blood will satisfy you. It is not for crime of any description that I and my brethren are continually persecuted and harassed by our enemies, but there are other motives, and some of them I have expressed so far as relates to myself. I prophesy in the name of the Lord that you shall witness scenes of blood and sorrow to your entire satisfaction. Many of you who are now present shall have an opportunity to face the cannon's mouth from sources you think not of." "If they take my life, I shall die an innocent man, and my blood shall cry from the ground for vengeance, and it shall yet be said of him, 'He was murdered in cold blood.'" "I am going like a lamb to the slaughter, but I am calm as a summer morning. I have a conscience void of offence toward God and toward all men." His Assassination. A statement from Thomas Ford, Governor of Illinois in 1844: I desire to make a brief but true statement of the recent disgraceful affair at Carthage, in regard to the Smiths, so far as circumstances have come to my knowledge. The Smiths, Joseph and Hyrum, have been assassinated in jail, by whom is not known. I pledged myself for their safety, and upon the assurance of that pledge they surrendered as prisoners. . . . The compliance of the Mormons with every requisition made upon them, failed of their purpose. The pledge of security to the Smiths was not given upon my individual responsibility. Before I gave it, I obtained a pledge of honor by a unanimous vote from the officers and men under my command, to sustain me in performing it. If the assassination of the Smiths was committed by any portion of them, they have added treachery to murder, and have done all they could to disgrace the State, and sully the public honor. On the morning of the day the deed was committed, we had proposed to march the army under my command into {30} Nauvoo. I, however, discovered, on the evening before, that nothing but utter destruction of the city would satisfy a portion of the troops; and that if we marched into the city, pretext would not be wanting for commencing hostilities. The Mormons had done everything required, or that ought to have been required of them. For these reasons, I decided, in a council of officers, to disband the army, except three companies, two of which were retained as guards for the jail. With the other company I marched into Nauvoo, to address the inhabitants there. . . . I performed this duty, and then set out to return to Carthage. When I had marched about three miles, a messenger informed me of the occurrences at Carthage. (Signed) Thomas Ford, _Governor and Commander-in-Chief_. Governor Ford, in his History of Illinois, admits that he pledged Joseph Smith, and fourteen others for whose arrests warrants had been issued, the protection of the State if they would leave Nauvoo and go to Carthage for trial upon the charge of treason. Acting upon this pledge, they left Nauvoo, a city of 16,000 Saints who had armed themselves against mob violence, and went to Carthage. Here they were met by Governor Ford and the State militia. At the dictation of a Justice of Peace, who vastly exceeded his legal authority, they were taken from the hotel and placed in Carthage jail. Again the Governor pledged them protection. He planned to go to Nauvoo with the entire force under his command, but found that the men under him were anxious to go to Nauvoo to exterminate the Saints and he determined to discharge the militia, except three companies. In the morning of the day of the assassination he started for Nauvoo with two of these companies, leaving the third (the Carthage Grays) to guard the jail. Of this company the Governor said: "I knew that this company were the enemies of the Smiths, yet I had confidence in their loyalty and integrity, because their captain was universally spoken of as a most respectable citizen and honorable man." Yet the Governor knew that in his presence and upon the arrival of the Prophet these same men had rebelled against their captain. Before reaching Nauvoo, rumors of the intended assassination came to him in such numbers that he determined to send one of the companies with him back to Carthage, but they did not reach the city as an organized body. At Carthage, {31} preparations were being made on every hand for the assassination. The captain of the Carthage Grays left his company for fear of his life and, quoting again from Governor Ford's History of Illinois: "Communication was established between the conspirators and the company who were stationed some distance from the jail, and it was arranged that the eight men on guard should have their guns charged with blank cartridges, and fire at the assailants when they attempted to enter the jail." In the afternoon, and while Governor Ford was addressing the Saints in Nauvoo upon law and order, a mob of bloodthirsty men, with faces blackened and consciences stilled, charged the jail and assassinated the Prophet Joseph Smith and Patriarch Hyrum Smith, his brother. They were in an upper room of the jail accompanied by Apostles John Taylor and Willard Richards. Each fell wounded with four balls and Apostle Taylor was also four times wounded. The Prophet fell from the window and a ruffian placed his body against the well curbing, where four men at a distance of a few paces fired upon his prostrate body. The Christian world has hitherto regarded the growth of Mormonism with a kind of an air of indifference, but, unfortunately, they may yet awaken to feel its power. It is not at all improbable that within the course of a century some great orator may arise, some man gifted like the Apostle Paul, who will make the name of the martyr prophet ring even as does the name of Christ, and it is not impossible that Sharon, Palmira, Manchester, Kirtland, Far West, Adam-on-Diahmon, Ramus, Nauvoo, and the Carthage Jail may become holy and venerable names, places of classic interest, in another age, like Jerusalem, the Garden of Gethsemane, the Mount of Olives and Mount Calvary to the Christian, and Mecca and Medina to the Turk. And in that event the author of this history feels degraded by the reflection that the humble Governor of an obscure State, who would otherwise be forgotten in a few years, stands a fair chance, like Pilate and Herod, by their official connection with the true religion, of being dragged down to posterity with an immortal name, hitched on to the memory of a miserable impostor. There may be those whose ambitions would lead them to desire an immortal name in history, even in those humbling terms. I am not of that number. (Governor Ford's History of Illinois.) {32} Yes, Governor Ford, you are of that number, your name does go down through the generations of time, righteously coupled with that of Pontius Pilate, caused by your official connection with the death of a true Prophet of God. Your treachery, in plighting to him the protection of the State of Illinois, and then leaving him in the hands of confederate murderers, preserves your name in history, only to be hated and despised by those who abhor the existence of treachery. Joseph Smith relied upon your solemn pledge as the Governor of a great State, that he should be protected. He was basely betrayed, together with his beloved brother Hyrum, and went to a martyr's grave. His name is held throughout every civilized nation upon the earth as a Prophet, Seer and Revelator, while you became an object of charity, and now occupy a pauper's grave, having been buried as a public charge. It is not often that a man occupying the exalted position of Governor, lives to see himself despised, and fed by the hand of charity; but God gave you this fate, and during the last moments of your miserable life you must have had a strong testimony that Joseph Smith was a Prophet of God. "Mormonism is now so firmly established that it claims the respectful attention of the world. It has survived not only the violence which murdered its Prophets, burned the houses of Saints, laid waste the fields and destroyed their temples, but also an exodus which, for the distance covered and the dangers encountered, has not a parallel in ancient or modern history." Nearly every nation under the whole heaven has given to the new faith some of her sons and daughters. What the Christian church is to the world to-day in point of numbers of followers and kindliness of feeling, the Church of Jesus Christ of Latter-day Saints will be to future generations. Its destiny is to roll until it shall fill the whole earth: It had its beginning when God spoke to Joseph Smith out of the heavens and He will finish what He has begun. Another Prophecy. August 6, 1842. "I prophesied that the Saints would continue to suffer much affliction, and would be driven to the Rocky Mountains, and many would apostatize, others would be put to death by our persecutors, or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in {33} making settlements and building cities and see the Saints become a mighty people in the midst of the Rocky Mountains." How literally this prophecy has been fulfilled! To-day the church numbers hundreds of thousands of prosperous, happy people in the midst of several Rocky Mountain States. Millions of dollars have been spent in establishing and maintaining schools: millions in the erection of churches, Tabernacles and Temples. Through the most wonderful system of irrigation in the world, the desert has been made to produce in abundance; the waste places have become fruitful, and the wilderness made to "blossom as the rose." To-day the colonizer is asking the secret of the system that has made it possible to establish thousands of peaceful towns and cities in those mountain valleys, and he will not understand that the voice of revelation established this western empire and that the Spirit of God preserves its unity. Brigham Young, Successor to the Prophet Joseph Smith. "To accuse us of being unfriendly to the government is to accuse us of hostility to our religion, for no item of inspiration is held more sacred with us than the Constitution under which she acts." John Taylor, Second Successor to the Prophet Joseph Smith. "It was through and by the power of God, that the fathers of this country framed the Declaration of Independence, and also that great palladium of human rights, the Constitution of the United States. There is nothing of a bigoted, narrow-contracted feeling about that instrument; it is broad and comprehensive." Wilford Woodruff, Third Successor to the Prophet Joseph Smith. "The Lord inspired the men who framed the Constitution of our country, and has guarded the nation from its foundation." {34} Lorenzo Snow, Fourth Successor to the Prophet Joseph Smith. "The spirits dwelling within our bodies are immortal and will always exist. Our individuality and our identity will always continue; we will be ourselves and will continue advancing in wisdom, intelligence and power worlds without end." Joseph F. Smith, Fifth Successor to the Prophet Joseph Smith. It was part of the design of the Almighty when He influenced the fathers to leave the old world and come to this continent; He had a hand in the establishment of this government; He inspired the framers of the Constitution and the fathers of this nation to contend for their liberty. When we remember that Mr. Quincy had the rare opportunity of being personally and intimately acquainted with the great men of America, of his period; that he was acquainted with Lafayette, and that John Quincy Adams, the Second President of the U. S., was his personal friend when he was a young man; his statement that Joseph Smith was one of two men from whom there "emanated a certain peculiar moral stress and compulsion" which he had not felt in other men, has peculiar significance. In his chapter on Joseph Smith, in Figures of the Past, Mr. Quincy comments as follows upon the resemblance between Joseph Smith and Elisha R. Potter of Rhode Island, whom he met in Washington in 1826. "The likeness was not such as would be recognized in a picture, but rather one that would be felt in a grave emergency. Of all men I have met, these two seemed best endowed with that kingly faculty which directs, as by intrinsic right, the feeble or confused souls who are looking for guidance. This it is just to say with emphasis; for the reader will find so much that is puerile and even shocking in my report of the prophet's conversation that he might {35} never suspect the impression of rugged power that was given by the man. * * * The prophet's hold upon you seemed to come from the balance and harmony of temperament which reposes upon a large physical basis." In the chapter on "Washington in 1826," Mr. Quincy writes the following: Mr. Potter seemed to carry about with him a certain homespun certificate of authority, which made it natural for lesser men to accept his conclusions. Oddly enough, I have met only one other individual who impressed me as possessing the same sort of personal power, and he was one whose place in history is certain when the lives of greater and better men are covered by oblivion; for the muse of history postpones the claims of statesmen and poets to those of the founders of religions, who, for good or evil, are more potent factors in the destiny of mankind. Hereafter I may give an account of my visit to Joseph Smith, in his holy city of Nauvoo. It is now sufficient to mention that when I made the acquaintance of the Mormon prophet, I was haunted with a provoking sense of having known him before; or, at least, of having known some one whom he greatly resembled. And then followed a painful groping and peering "into the dark backward and abysm of time," in search of a figure that was provokingly undiscoverable. At last the Washington of 1826 came before me, and the form of Elisha R. Potter thrust itself through the gorges of memory. Yes, that was the man I was seeking; yet the resemblance, after all, could scarcely be called physical, and I am loath to borrow the word "impressional" from the vocabulary of spirit mediums. Both were of commanding appearance, men whom it seemed natural to obey. Wide as were the differences between the lives and characters of these Americans, there emanated from each of them a certain peculiar moral stress and compulsion which I have never felt in the presence of others of their countrymen. The position of Mr. Potter in his native State has now faded to a dim tradition. It was of the authoritative kind which belongs to men who bear from nature the best credentials. {36} DEDICATION OF PALESTINE. At a general conference of the church held at Nauvoo, April 6th, 1840, Apostles Orson Hyde and Hyrum E. Page were called to go on a mission to Jerusalem for the purpose of dedicating that land for the gathering of the House of Judah. They started upon this important mission but Elder Page failed to continue the journey beyond the border of the United States. Apostle Hyde therefore set out alone and accomplished the labor assigned at said conference. In a letter dated at Alexandria, November 22nd, 1841, addressed to Parley P. Pratt, Brother Hyde, said: "A few minutes now offer for me to write, and I improve them in writing to you. I have only time to say that I have seen Jerusalem precisely according to the vision which I had. I saw no one with me in the vision; and although Elder Page was appointed to accompany me there, yet I found myself there alone. The Lord knows that I have had a hard time, and suffered much, but I have great reason to thank Him that I enjoy good health at present, and have a good prospect before me of soon going to a civilized country, where I shall see no more turbans or camels. The heat is most oppressive, and has been all through Syria. I have no time to tell you how many days I have been at sea without food, or how many snails I have eaten; but if I had had plenty of them, I should have done very well. All this is contained in a former letter to you written from Java. * * * "On Saturday morning, October 24th, a good while before day, I arose from sleep and went out of the city, as soon as the gates were opened, crossed the brook Cedron, and went upon the Mount of Olives, and there in solemn silence, with pen, ink and paper, just as I saw in the vision, offered up the following prayer to Him who lives forever and ever: "O Thou! who art from everlasting to everlasting, eternally and unchangeably the same, even the God who rules in the heavens above, and controls the destinies of men on the earth, wilt thou not condescend through thine infinite goodness and royal favor, to listen to the prayer of thy servant which he this day offers up unto thee in the name of the Holy child Jesus, upon this land where the Son of Righteousness sat in blood, and thine _Anointed One_ expired. "Be pleased, O Lord, to forgive all the follies, weaknesses, vanities and sins of thy servant, and strengthen him to resist all future temptations. Give him prudence and discernment that he may avoid the evil, and a heart to choose the good; give him fortitude to bear up under trying and adverse circumstances, and grace to endure all things {37} for thy name's sake, until the end shall come, when all the Saints shall rest in peace. "Now, O Lord! Thy servant has been obedient to the heavenly vision, which thou gavest him in his native land; and under the shadow of thine outstretched arm, he has safely arrived in this place to dedicate and consecrate this land unto Thee, for the gathering together of Judah's scattered remnants, according to the predictions of the holy prophets--for the building up of Jerusalem again after it has been trodden down by the Gentiles so long, and for rearing a temple in honor of thy name. Everlasting thanks be ascribed unto thee, O, Father! Lord of heaven and earth, that thou hast preserved thy servant from the dangers of the seas, and from the plague and pestilence which have caused the land to mourn. The violence of many has also been restrained, and thy providential care by night and by day has been exercised over thine unworthy servant. Accept, therefore, O Lord, the tribute of a grateful heart for all past favors, and be pleased to continue thy kindness and mercy towards a needy worm of the dust. "O thou, who didst covenant with Abraham, thy friend, and who didst renew that covenant with Isaac, and confirm the same with Jacob, with an oath that thou wouldst not only give this land for an everlasting inheritance, but that thou wouldst also remember their seed forever. Abraham, Isaac and Jacob have long since closed their eyes in death, and made the grave their mansion. Their children are scattered and dispersed abroad among the nations of the Gentiles like sheep that have no shepherd, and are still looking forward for the fulfillment of those promises which thou didst make concerning them; and even this land, which once poured forth nature's richest bounty, and flowed, as it were, with milk and honey, has, to a certain extent, been smitten with barrenness and sterility since it drank from murderous hands the blood of Him who never sinned. Grant, therefore, O Lord, in the name of thy well beloved Son, Jesus Christ, to remove the barrenness and sterility of this land, and let springs of living water break forth to water its thirstly soil. Let the vine and the olive produce in their strength, and the fig tree bloom and flourish. Let the land become abundantly fruitful, when possessed by its rightful heirs; let it again flow with plenty to feed the returning prodigals who come home with a spirit of grace and supplication; upon it let the clouds distill virtue and richness, and let the fields smile with plenty. Let the flocks and the herds greatly increase and multiply upon the mountains and hills; and let thy great kindness conquer and subdue the unbelief of thy people. Do thou take from them their stony heart, and give them a heart of flesh; and may the Son of thy favor dispel the cold mists of darkness which have beclouded their atmosphere. Incline them to gather in upon this land according to thy word. Let them come like clouds and like doves to their windows. Let the large ships of nations bring them from the distant isles; and let kings become their nursing fathers, and queens with motherly fondness wipe the tear of sorrow from their eyes. "Thou, O Lord, did once move upon the heart of Cyrus to show favor unto Jerusalem and her children. Do thou now also be pleased to inspire the hearts of kings and the powers of the earth to look with a friendly eye towards this place. And with a desire to see thy righteous purposes executed in relation thereto. Let them know that it is thy good pleasure to restore the kingdom unto Israel--raise up Jerusalem as its capital, and constitute her people a distinct nation {38} and government, with David thy servant, even a descendant from the loins of ancient David, to be their king. Let that nation, or that people who shall take an active part in behalf of Abraham's children and in the raising up of Jerusalem, find favor in thy sight. Let not their enemies prevail against them, neither let pestilence or famine overcome them, but let the glory of Israel overshadow them, and the power of the highest protect them; while that nation or kingdom that will not serve thee in this glorious work must perish according to thy word--'Yea those nations shall be utterly wasted.' "Though thy servant is now far from his home, and from the land bedewed with his earliest tears, yet he remembers, O Lord, his friends who are there, and family, whom for thy sake he has left. Though poverty and privation be our earthly lot, yet ah! do Thou richly endow us with an inheritance where moth and rust do not corrupt, and where thieves do not break through and steal. The hands that have fed, clothed or shown favor unto the family of thy servant in his absence, or that shall hereafter do so, let them not lose their reward, but let a special blessing rest upon them, and in thy kingdom let them have an inheritance when thou shalt come to be glorified in this society. Do thou also look with favor upon all those through whose liberality I have been enabled to come to this land; and in the day when thou shalt reward all people according to their works, let these also not be passed by or forgotten, but in time let them be in readiness to enjoy the glory of those mansions which Jesus has gone to prepare. Particularly do thou bless the stranger in Philadelphia, whom I never saw, but who sent me gold, with a request that I should pray for him in Jerusalem. Now, O Lord, let blessings come upon him from an unexpected quarter, and let his basket be filled, and his store-house abound with plenty, and let not the good things of the earth be his only portion, but let him be found among those to whom it may be said, Thou hast been faithful over a few things, and I will make thee ruler over many." "O my Father in heaven! I now ask thee in the name of Jesus to remember Zion, with all her stakes, and with all her assemblies. She has been grievously afflicted and smitten; she has mourned; she has wept; her enemies have triumphed and have said--'Ah, where is thy God?' Her priests and prophets have groaned in chains and fetters within the gloomy walls of prison, while many were slain, and now sleep in the arms of death. How long, O Lord, shall iniquity triumph, and sin go unpunished? Do thou arise in the majesty of thy strength, and make bare thine arm in behalf of thy people. Redress their wrongs, and turn their sorrow into joy. Pour the spirit of light and knowledge, grace and wisdom, into the hearts of her prophets, and clothe her priests with salvation. Let light and knowledge march forth through the empire of darkness, and may the honest in heart flow to their standard, and join in the march to go forth to meet the Bridegroom. Let a peculiar blessing rest upon the Presidency of thy Church, for at them are the arrows of the enemies directed. Be thou to them a sun and a shield, their strong tower and hiding place; and in the time of distress or danger be thou near to deliver. Also the quorum of the Twelve, do thou be pleased to stand by, for thou knowest the obstacles which we have to encounter, the temptations to which we are exposed and privations which we must suffer. Give us, therefore, strength according to our day, and help us to bear a faithful {39} testimony of Jesus and His Gospel, and to finish with fidelity and honor the work which thou hast given us to do, and then give us a place in thy glorious kingdom. And let this blessing rest upon every faithful officer and member in thy Church. And all the glory and honor will we ascribe to God and the Lamb for ever and ever. Amen. * * * * * On the top of Mount Olives I erected a pile of stones as a witness according to the ancient custom. On what was anciently called Mount Zion, where the Temple stood, I erected another, and used the rod according to the prediction upon my head. I have found many Jews who listened with intense interest. The idea of the Jews being restored to Palestine is gaining ground in Europe almost every day. Jerusalem is strongly fortified with many cannons upon its walls. The wall is ten feet thick on the sides that would be most exposed, and four or five feet where the descent from the wall is almost perpendicular. The number of inhabitants within the walls is about twenty thousand. About seven thousand of this number are Jews, the balance being mostly Turks and Armenians. Many of the Jews who are old go to this place to die, and many are coming from Europe into this Eastern world. The great wheel is unquestionably in motion, and the word of the Almighty has declared that it shall roll. * * * Speaking editorially of Elder Hyde's mission and the dedicatory prayer offered, Brother Parley P. Pratt said: "Through his persevering exertions, and the prayer offered up on the Mount of Olives, the land is now consecrated and dedicated to the Lord for the restoration of Israel. It would seem by the war which is raging in that country that the ground is being disencumbered of the Catholics and other barbarian tribes, and is being vacated for the Jews, while seven thousand now dwell in Jerusalem, and great numbers of others in other parts of that land. "But O! when we read the prayer offered up on the holy mount--the same place where Jesus often prayed, yea the mount from which He ascended, and upon which He will again set His feet--when we reflect that God's covenant people (Israel) were prayed for there--that Zion and all her sufferings were rendered there--that the chains and fetters which we have worn, the dungeons where we have been confined for the testimony of Jesus, were mentioned there before the Lord--and that prayer recorded both in heaven and on earth to stand as an imperishable memorial to all generations, and to be answered speedily upon the wicked--when we reflect upon all these things, our feelings are too intense for utterance; they cannot be written; but when the nations behold it fulfilled, and Zion and Jerusalem become the joy of the whole earth, then will this prayer and the mission connected with it come to honorable remembrance. Which may the God of Abraham, Isaac and Jacob speedily grant, in the name of Jesus Christ." {40} THE RESURRECTION. A Discourse by Brigham Young, President of the Church of Jesus Christ of Latter-Day Saints, Delivered in the New Tabernacle, Salt Lake City, At the General Conference, October 8th, 1875. I wish to present to the Latter-day Saints the doctrine of the resurrection in its true light. To satisfy the philosophy of my own mind in regard to this doctrine, I shall be under the necessity of commencing with the works of God as we find them in the beginning, or rather the beginning of the history we have of the earth. We admit the history that Moses gives of the creation or organization of this earth, as stated in his writings, to be correct. The philosophy of my mind, with all the experience I have gained by observation and knowledge of facts, tells me that there is nothing made, formed or fashioned without a Being to make, form or fashion the same. Then my own reasoning teaches me that myself as a mechanic, with all others upon this earth, and those also who dwell in the heavens, when we commence any work of mechanism, have an object in the same. God had an object in view when He framed this earth and placed vegetation and all creatures upon it, and man was brought here for the high object of an increase of wisdom, knowledge, understanding, glory and honor--each and every person, creature or thing in its own order and time, that all may harmonize together and receive this glory and honor. The particles that compose the earth were brought together for a certain purpose by its great Author. This purpose was, and still is, to bring this earth and all things upon it into a higher state of glory and intelligence. In the beginning there were laws given by which all nature was to be governed or controlled. It is true that man transgresses these laws, and would change them if he had the power to do so. But there are laws which he cannot disturb, and which operate regardless of man's actions. Among these is the law which pertains to the resurrection of the body of man and also to the resurrection of the earth; {41} for this earth has to undergo a great change, or, in other words, has to be resurrected. Abel, the martyr, was the first man of whose death we have any account. He brought his offering to the Lord and was accepted. This proves that he was a righteous man, and by his righteousness he so far sanctified the particles of this earth that comprised the component parts of his body that they became entitled to a glorious resurrection, which he undoubtedly obtained when Jesus arose. If Abel had been eaten by dogs or lions, the component parts of his body never could have gone to compose the component parts of any other bodies. Why? Because the laws which govern the elements would not permit this to be done. The question may be asked, Do not the particles that compose man's body, when returned to mother earth, go to make or compose other bodies? No, they do not. Some philosophers have asserted that the human body changes every seven or ten years. This is not correct, for it never changes; that is, the substances of which it is composed do not pass off and other particles of matter come and take their place. Neither can the particles which have comprised the bodies of men become parts of the bodies of other men, or of beasts, fowls, fish, insects or vegetables. They are governed by a divine law, and though they may pass from the knowledge of the scientific world, that divine law still holds and governs and controls them. Man's body may be buried in the ocean, it may be eaten by wild beasts, or it may be burned to ashes, and they be scattered to the four winds, yet the particles of which it is composed will not be incorporated into any form of vegetable or animal life, to become a component part of their structure. Are they gross, tangible, and, in their organized capacity, subject to decay and change? Yes, and if buried in the earth, they undergo decomposition and return to mother earth; but it is no matter how minute the particles are, they are watched over and will be preserved until the resurrection, and at the sound of the trumpet of God every particle of our physical structures necessary to make our tabernacles perfect will be assembled, to be rejoined with the spirit, every man in his order. Not one particle will be lost. I have a few questions to ask the philosophical world, those especially who are well skilled in chemistry: Is this earth, the air and the water, composed of life, or do they, or any portion of them, consist of inanimate matter, or of that that has no life in itself? Another question: If the earth, air and water are composed of life, is there any intelligence in this life? {42} The philosopher may take his own time to answer these questions, and when he has satisfied himself he may ask himself again: Are those particles of matter life; if so, are they in possession of intelligence according to the grade of their organization? As far as we are concerned, we suggest the idea that there is an eternity of life, an eternity of organization, and an eternity of intelligence from the highest to the lowest grade, every creature in its order, from the Gods to the animalculae. Bear in mind, you who are believers in the resurrection or in the works of God, that man has sought out many inventions and has striven hard to learn the mysteries of God and godliness by his worldly wisdom, yet there are many things which science, with all its tests, cannot find out. Matter may be divided into an infinitude of atoms, until they pass beyond the power of the microscope to discover them, and the most skilful chemist who dwells upon the earth knows not whither they go. My position is, and which I declare to the Latter-day Saints, it is beyond the power of man, without revelation from God, with all his science to know whether these particles that compose our bodies go into other creatures to form the component parts of their bodies, or whether they merely pass into the already organized body to resuscitate it and contribute to its sustenance. I declare to the Latter-day Saints, and to all living upon the earth who have intelligence to understand, that the particles that comprise the component parts of our bodies will never enter into other bodies to form the elements of their bodies; but these very identical particles that now compose our bodies will be resurrected and come together by the power of the trump of God and will be re-united to form the body--excepting the blood, which will not be necessary to our existence in an immortal state--and then be prepared to receive the spirit, preparatory to their exaltation. Query: Would not the particles that compose the body of our Savior, according to their intelligence, oppose the idea of becoming a part of any other body but His? Again: Would not the Saints, who are faithful in magnifying the Priesthood of the Son of God, object to the particles which now compose their bodies, and which they have sanctified through obedience to that Priesthood, entering into and forming parts of other bodies than their own--bodies which their spirits had not possessed and of which they knew nothing in this life? Although some may think that the substances of which our bodies are composed are borrowed for our use during this mortal existence, it is not so, neither will they be thrown off {43} at death, never to be restored; and though in the resurrection the bodies of the righteous will be raised immortal and free from all corruption, they will be none the less tangible or perceptible to the touch of those who are permitted to handle them. The question may be asked: Will the bodies of those who do not observe the laws of God, and which are not sanctified by obedience to them, come forth in the resurrection? Undoubtedly they will; but not at the same time nor to the same glory that they do who observe the laws of God. The earth, also, abideth the law and filleth the measure of its creation, and though it shall die, it shall be resurrected in glory, a sanctified creation, suitable for the residence of celestial beings. The elements will be burned and purified, and be renewed; but not one atom of earth's organism will be lost; for that which is governed by law shall be preserved by law. And for everything which our God has created He has prescribed laws. There is nothing so minutes as to escape His notice, there is no creation so immense as to transcend the bounds of His power; all are alike subject to the operation of His decrees. He called matter from chaos and created the earth, and the heavens are studded with planets, the glorious workmanship of His hands. He has hung those mighty orbs in space, and their courses are fixed. And by the exercise of His power the original elements which have formed the bodies of men will be brought forth in the resurrection--bone to bone, sinew to sinew, flesh to flesh, not one hair shall be lost--and all this in obedience to law, that the substances which have formed the tabernacles of men, or of beasts, or of fowls, or of fish, shall not be intermingled or lost; but shall be all restored to their own places, though they may have been swallowed up in the depths of the sea, or have been scattered to the four winds of heaven. To illustrate these facts connected with the resurrection of the body, we will quote from the revelations which the Lord has given to His children: The Testimony of Ezekiel. The hand of the Lord was upon me, and carried me out in the Spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And He said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again He said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord, {44} Thus saith the Lord God unto these bones: Behold, I will cause breath to enter into you, and ye shall live; And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said He unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God: Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as He commanded me, and the breath came into them, and they lived, and stood upon their feet, an exceeding great army. Then He said unto me, Son of man, these bones are the whole house of Israel; behold, they say, Our bones are dried, and our hope is lost; we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God: Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my Spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord.--_Ezekiel xxxvii_: 1-14. The Testimony of Job. For I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.--_Job xix_: 25-27. The Testimony of Daniel. And many of them that sleep in the dust of the earth shall awake, some to everlasting life and some to shame and everlasting contempt.--_Daniel xii_: 2. The Testimony of Luke. Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.--_Luke xx_: 37. And as they thus spake, Jesus Himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And He said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see: for a spirit hath not flesh and bones, as ye see me have. And when He had thus spoken, He shewed them His hands and His feet. {45} And while they yet believed not for joy, and wondered, He said unto them, Have ye here any meat? And they gave Him a piece of a broiled fish, and of an honeycomb. And He took it, and did eat before them.--_Luke xxiv_: 36-43. The Testimony of John. But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe. And after eight days again His disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith He to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.--_John xx_: 24-27. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.--_John v_: 25, 28, 29. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.--_Revelations xx_: 6, 13. The Testimony of Matthew. And the graves were opened, and many bodies of the saints which slept arose, And came out of the graves after His resurrection, and went into the holy city, and appeared unto many.--_Matthew xxvii_: 52, 53. The Testimony of Paul. For our conversation is in heaven; from whence also we look for the Savior, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself.--_Philippians iii_: 20, 21. But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you.--_Romans viii_: 11. {46} Therefore we are buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection.--_Romans vi_: 4, 5. For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the first fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die: And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased Him, and to every seed his own body. All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption: It is sown in dishonor, it is raised in glory: it is sown in weakness, it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.--_1 Corinthians xv_: 16-22; 35-39; 42-44. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first.--_1 Thessalonians iv_: 14-16. The Testimony of Abinadi. And if Christ had not risen from the dead, or have broken the bands of death, that the grave should have no victory, and that death should have no sting, there could have been no resurrection. But there is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ: He is the light and the life of the world; yea, a light that is endless, that can never be darkened; yea, and also a life which is endless, that there can be no more death. Even this mortal shall put on immortality, and this corruption shall put on incorruption, and shall be brought to stand before the bar of God, to be judged of Him according to their works, whether they be good or whether they be evil.--_Book of Mosiah, xvi_: 7-10. {47} The Testimony of Jacob. For as death hath passed upon all men, to fulfill the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen, they were cut off from the presence of the Lord; Wherefore it must needs be an infinite atonement; save it should be an infinite atonement, this corruption could not put on incorruption. Wherefore, the first judgment which came upon man, must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more. O the wisdom of God! His mercy and grace! For behold, if the flesh should rise no more, our spirits must become subject to that angel who fell from before the presence of the eternal God, and became the devil, to rise no more. And because of the way of deliverance of our God, the Holy One of Israel, this death of which I have spoken, which is the temporal, shall deliver up its dead; which death is the grave. And this death of which I have spoken, which is the spiritual death, shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel. O how great the plan of our God! For on the other hand, the paradise of God must deliver up the spirits of the righteous and the grave deliver up the body of the righteous; and the spirit and the body is restored to itself again, and all men become incorruptible, and immortal, and they are living souls, having a perfect knowledge like unto us in the flesh; save it be that our knowledge shall be perfect.--_2 Nephi, ix_: 6-8; 11-13. The Testimony of Amulek. For behold, the day cometh that all shall rise from the dead and stand before God, and be judged according to their works. Now there is a death which is called a temporal death; and the death of Christ shall loose the bands of this temporal death, that all shall be raised from this temporal death; The spirit and the body shall be re-united again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time; and we shall be brought to stand before God, knowing even as we know now, and have a bright recollection of our guilt. Now this restoration shall come to all, both old and young; both bond and free, both male and female, both the wicked and the righteous; and even there shall not so much as a hair of their heads be lost; but all things shall be restored to its perfect frame, as it is now, or in the body.--_Book of Alma, xi_: 41-44. The Testimony of Alma. But this much I say, that there is a space between death and the resurrection of the body, and a state of the soul in happiness or in misery, until the time which is appointed of God that the dead shall {48} come forth, and be re-united, both soul and body, and be brought to stand before God, and be judged according to their works; Yea, this bringeth about the restoration of those things of which have been spoken by the mouths of the prophets. The soul shall be restored to the body, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be lost, but all things shall be restored to their proper and perfect frame.--_Book of Alma, xl_: 21-23. The Testimony of Samuel. For behold, He [Jesus] surely must die, that salvation may come; yea, it behooveth Him, and becometh expedient that He dieth, to bring to pass the resurrection of the dead, that thereby men may be brought into the presence of the Lord; Yea, behold this death bringeth to pass the resurrection, and redeemeth all mankind from the first death.--_Book of Helaman, xiv_: 15, 16. The Words of Jesus. And it came to pass that He [Jesus] said unto Nephi, bring forth the record which ye have kept. And when Nephi had brought forth the records, and laid them before His, He cast His eyes upon them and said, Verily I say unto you, I commanded my servant Samuel, the Lamanite, that he should testify unto this people, that at the day that the Father should glorify His name in me, that there were many saints who should arise from the dead, and should appear unto many, and should minister unto them. And He said unto them, were it not so? And His disciples answered Him and said, Yea, Lord, Samuel did prophesy according to Thy words, and they were all fulfilled. And Jesus said unto them, How be it that ye have not written this thing, that many saints did arise and appear unto many, and did minister unto them? And it came to pass that Nephi remembered that this thing had not been written. And it came to pass that Jesus commanded that it should be written; therefore it was written according as He commanded.--_3 Nephi, xxiii_: 7-13. The Testimony of Moroni. And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed, because the death of Christ bringeth to pass the resurrection, which bringeth to pass a redemption from an endless sleep, from which sleep all men shall be awoke by the power of God, when the trump shall sound; and they shall come forth, both small and great, and all shall stand before His bar, being redeemed and loosed from this eternal band of death, which death is a temporal death.--_Book of Mormon, ix_: 13. Words of Jesus in Book of Doctrine and Covenants. Now, verily I say unto you, that through the redemption which is made for you is brought to pass the resurrection from the dead. And the spirit and the body is the soul of man. {49} And the resurrection from the dead is the redemption of the soul; And the redemption of the soul is through Him who quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it. Therefore it must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory; For after it hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father; That bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified. And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law. Wherefore it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it: For notwithstanding they die, they also shall rise again a spiritual body. They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened. And there shall be silence in heaven for the space of half an hour, and immediately after shall the curtain of heaven be unfolded, as a scroll is unfolded after it is rolled up, and the face of the Lord shall be unveiled; And the saints that are upon the earth, who are alive, shall be quickened, and be caught up to meet Him. And they who have slept in their graves shall come forth; for their graves shall be opened, and they also shall be caught up to meet Him in the midst of the pillar of heaven: They are Christ's, the first fruits: they who shall descend with Him first, and they who are on the earth and in their graves, who are first caught up to meet Him: and all this by the voice of the sounding of the trump of the angel of God.--_Doctrine and Covenants, lxxxviii_: 14-20; 25-28; 95-98. For a trump shall sound both long and loud, even as upon Mount Sinai, and all the earth shall quake, and they shall come forth, yea, even the dead which died in me, to receive a crown of righteousness, and to be clothed upon, even as I am, to be with me, that we may be one. And the end shall come, and the heaven and the earth shall be consumed and pass away, and there shall be a new heaven and a new earth, For all old things shall pass away, and all things shall become new, even the heaven and the earth, and all the fulness thereof, both men and beasts, the fowls of the air, and the fishes of the sea; And not one hair, neither mote, shall be lost, for it is the workmanship of mine hand. But, behold, verily I say unto you, before the earth shall pass away, Michael, mine archangel, shall sound his trump, and then shall all the dead awake, for their graves shall be opened, and they shall come forth; yea, even all.--_Doctrine and Covenants, xxix_: 13; 23-26. For the day cometh that the Lord shall utter His voice out of heaven; the heavens shall shake and the earth shall tremble, and the trump of God shall sound both long and loud, and shall say to the {50} sleeping nations, Ye saints arise and live; ye sinners stay and sleep until I shall call again.--_Doctrine and Covenants, xliii_: 18. But before the arm of the Lord shall fall, an angel shall sound his trump, and the saints that have slept shall come forth to meet me in the cloud; Wherefore if ye have slept in peace, blessed are you, for as you now behold me and know that I am, even so shall ye come unto me and your souls shall live, and your redemption shall be perfected, and the saints shall come forth from the four quarters of the earth.--_Doctrine and Covenants, xlv_: 45, 46. Yea, and blessed are the dead that die in the Lord from henceforth when the Lord shall come, and old things shall pass away, and all things become new, they shall rise from the dead and shall not die after, and shall receive an inheritance before the Lord, in the holy city. And he that liveth when the Lord shall come, and has kept the faith, blessed is he; nevertheless it is appointed to him to die at the age of man; Wherefore children shall grow up until they become old, old men shall die; but they shall not sleep in the dust, but they shall be changed in the twinkling of an eye; Wherefore for this cause preached the apostles unto the world the resurrection of the dead.--_Doctrine and Covenants, lxiii_: 49-52. Extract From A Revelation to the Prophet Joseph. And in that day Adam blessed God and was filled, and began to prophesy concerning all the families of the earth, saying, Blessed be the name of God, for because of my transgression my eyes are opened, and in this life I shall have joy, and again in the flesh I shall see God.--_Pearl of Great Price, p. 10_. Extract From The Prophecy of Enoch. And righteousness will I send down out of heaven: and truth will I send forth out of the earth, to bear testimony of mine Only Begotten; His resurrection from the dead; yea, and also the resurrection of all men.--_Pearl of Great Price, p. 21_. The Testimony of Joseph Smith. As concerning the resurrection, I will merely say that all men will come forth from the grave as they lie down, whether old or young; there will not be "added one cubit to their stature," neither taken from it; all will be raised by the power of God, having spirit in their bodies and not blood.--_March 20, 1842; History of Joseph Smith_. There are two kinds of beings in heaven, viz: angels, who are resurrected personages, having bodies of flesh and bones. For instance, Jesus said, "Handle me and see, for a spirit hath not flesh and bones as ye see me have." 2. The spirits of just men made perfect--they who are not resurrected, but inherit the same glory. When a messenger comes, saying he has a message from God, offer him your hand, and request him to shake hands with you. {51} If he be an angel, he will do so, and you will feel his hand. If he be the spirit of a just man made perfect, he will come in his glory; for that is the only way he can appear. Ask him to shake hands with you, but he will not move, because it is contrary to the order of heaven for a just man to deceive; but he will still deliver his message. If it be the Devil as an angel of light, when you ask him to shake hands, he will offer you his hand, and you will not feel anything; you may therefore detect him. These are three grand keys whereby you may know whether any administration is from God.--_Thursday, February 9, 1843; History of Joseph Smith. Doctrine and Covenants, cxxxix_. Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection; And if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come. There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicted; And when we obtain any blessing from God, it is by obedience to that law upon which it is predicted. The Father has a body of flesh and bones as tangible as man's; the Son also: but the Holy Ghost has not a body of flesh and bones, but is a personage of spirit. Were it not so, the Holy Ghost could not dwell in us. A man may receive the Holy Ghost, and it may descend upon him and not tarry with him.--_Sunday, April 2, 1843; History of Joseph Smith. Doctrine and Covenants, cxxx_: 18-23. To a remark of Elder O. Pratt's, that a man's body changes every seven years, President Joseph Smith replied: There is no fundamental principle belonging to a human system that ever goes into another in this world or in the world to come: I care not what the theories of men are. We have the testimony that God will raise us up, and He has the power to do it. If any one supposes that any part of our bodies, that is, the fundamental parts thereof, ever goes into another body, he is mistaken.--_Friday, April 7, 1843; History of Joseph Smith_. Speaking of the eternal duration of matter, I said--There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes. We cannot see it; but when our bodies are purified, we shall see that it is all matter.--_Wednesday, May 17, 1843; History of Joseph Smith, Doctrine and Covenants, cxxxi_: 7, 8. As the Father hath power in Himself, so hath the Son power in Himself, to lay down His life and take it again, so He has a body of His own. The Son doeth what He hath seen the Father do; then the Father hath some day laid down His life and taken it again; so He has a body of His own, each one will be in His own body; and yet the sectarian world believe the body of the Son is stuffed into the Father's. Gods have an ascendancy over the angels, who are ministering servants. In the resurrection, some are raised to be angels; others are raised to become Gods.--_Sunday, June 11, 1843; History of Joseph Smith_. {52} CELESTIAL FAMILY ORGANIZATION. By Parley P. Pratt in His Publication, "The Prophet," Published in New York City, 1845. Man is an eternal being, both in regard to his material organization and his mind and affections. The resurrection from the dead restores him to life with all his bodily and mental powers and faculties, and (if quickened by the celestial glory) consequently associates him with his family, friends and kindred, as one of the necessary links of the chain which connects the great and royal family of heaven and earth in one eternal bond of kindred affection and association. The order of God's government, both in time and in eternity, is patriarchal; that is, it is a fatherly government. Each father who is raised from the dead and made a partaker of the celestial glory in its fullness, will hold lawful jurisdiction over his own children and over all the families which spring of them to all generations, forever and ever. We talk, in this ignorant age, of children becoming of age, as it is called; and we consider when they are of age they are free from the authority of their father. But no such rule is known in the celestial law and organization, either here or hereafter. By that law a son is subject to his father forever and ever, worlds without end. Again, we have a rule now established in the earth by which a woman becomes the wife of a man, and is bound by law to him till death shall separate. But in the celestial order it is not so, for the plainest of all reasons, viz., the celestial order, is an order of eternal life; it knows no death and consequently makes no provision for any. Therefore all its covenants and contracts are eternal in their duration, and calculated to bind the several members of a family in one eternal union. In order to illustrate this subject and make it perfectly plain to the most simple capacity we must leave death entirely out of the consideration, and look at men and families just as we would look at them if there was no death. This we can do with the greatest propriety because the time was when there was no death, and the time will be again in which there will be no death. {53} Our venerable father Adam took our mother Eve for a wife when the human family and the world in which they lived was as free from death as God and His throne. We would now inquire what kind of contract was made between them, and also how long was it to endure? Was it after the power and union of an endless life? or was it made to serve a momentary purpose, till death shall separate? The answer is obvious. This marriage contract must have been eternal, or else it must have admitted the sinful as well as cruel idea of a divorce and final separation during their lives; for let it be borne in mind they had no death in view and no idea of ever being subject to death, even for a moment, at the time the contract was made. Again, Paul opens a mystery, viz., that we shall not all sleep in the dust; but those who live at a certain time will be changed in a moment, in the twinkling of an eye, and will be caught up to meet the Lord and so ever be with Him. Now as some of these will doubtless be husbands and wives, we would inquire when their marriage contract will be fulfilled and come to an end? They agreed to be each others till death should separate (that is, if they were married by the usual ceremonies which now exist). And behold, death cannot separate them; for the change from mortal to immortal will be instantaneous. Again, "Christ came to deliver those who through fear of death were all their life time subject to bondage." Therefore, after the resurrection men live, and live forever, as though death had never been. In view of this, God declares himself to be the God of Abraham, Isaac and Jacob, who have once died; and yet he claims not to be the God of the dead, but of the living. Again, Paul speaks of another great mystery, viz., "that every man should love his wife even as Christ loves the Church." Now we would inquire whether the love and consequent union of Christ and His Church is to come to an end by death, and a final separation take place in the world to come? or whether, on the other hand, the union is more perfect and complete in the other life than it is in this? All agree that the love and union of Christ and the Church is eternal, and that it not only continues in the other world, but it is made perfect there. This being the case, it leads us to the irresistible conclusion that the love and union of a man and his wife should extend into, and even be more perfect in eternity, or else Paul was very wrong in telling every man to love his wife even as Christ loves the Church. Having {54} established the fact or principle of eternal union between a man and his wife, we will now proceed to establish the eternal relationship and authority on one hand and obedience on the other, that will exist between parents and children. To illustrate this principle we have a beautiful and plain precedent. Jesus Christ and His Father continue to be one in their affection and union since He rose from the dead; and He still yields obedience to the commands of His Father, and has also revealed that He will continue to do so, when He has put down death, and all rule and authority and power. "Then shall the Son also be subjected to the Father." We hear nothing in all this subject about Jesus Christ ever being of age so as to be free from all further obligation to obey His Father; but on the contrary it is clearly revealed that He will always be subjected to Him. Now this same Jesus prayed to His Father, as testified by the Apostle John, that His disciples and those who believed on their words might be one even as Christ and His Father are one; not only one with God and Christ, but also one with each other in the same manner and in the same sense that they are one. Now suppose, in fulfillment of this prayer, a man and his children were His disciples; and finally in the eternal world, they became one with each other in precisely the same sense that Christ and His Father are one, would not these children be subject to their father in the same manner as Christ is subject to His Father? Certainly they would. We have also a most beautiful practical illustration of the principles of continued authority on the part of the father and obedience on the part of the children in this life, in the family of Jacob. His sons were, many of them, advanced in years so far as to become heads of families at the time of going to Egypt for corn. And yet they all set an example of obedience to their father, insomuch that they would not take Benjamin with them without his consent, even if they starved to death. It appears, too, that Abraham had the entire control of his son Isaac's matrimonial affairs, although Isaac was forty years of age at the time of his marriage with Rebecca. Having now established the fact that the celestial order is designed not only to give eternal life, but also to establish an eternal order of family government, founded upon the most pure and holy principles of union and affection, we will take a review of the celestial family of man as it will exist in the restoration of all things spoken of by the Holy Prophets. First: His most gracious and venerable majesty, King Adam, with his royal consort, Queen Eve, will appear at the {55} head of the whole great family of the redeemed, and will be crowned in their midst as a king and priest forever after the Son of God. They will then be arrayed in garments white as snow and will take their seats on the throne, in the midst of the paradise of God on the earth, to reign forever and ever. While thousands of thousands stand before him, and ten thousand times ten thousand minister unto him. And if you will receive it, this is the order of the Ancient of days--the kingdom prepared and organized to meet Jesus when He comes. This venerable patriarch and sovereign will hold lawful jurisdiction over Abel, Enoch, Noah, Abraham, Isaac, Jacob, Joseph, Moses, the prophets, apostles, Saints of all ages and dispensations, who will all reverence and obey him as their venerable father and lawful sovereign. They will then be organized, each over his own department of the government, according to their birthright and office, in their families, generations and nations. Each one will obey and be obeyed according to the connection which he sustains as a member of the great celestial family. Thus the gradation will descend in regular degrees from the throne of the Ancient of days with his innumerable subjects, down to the least and last Saint of the last days who may be counted worthy of a throne and sceptre, although his kingdom may, perhaps, only consist of a wife and single child. Such the order and organization of the celestial family, and such the natures of the thrones, principalities and powers, which are the rewards of diligence. This kingdom, organized and established upon the earth in its beauty and order, will be ready for the Son of man. He will then come in the clouds of heaven and receive it to himself. Adam and all the patriarchs, kings and prophets will still be subject unto Christ, because He was in the eternal world, the first born of every creature, and the beginning of the creation of God. Hence in the patriarchal order, He rules by right of birth. "If I tell you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things?" I might enlarge on the subject by connecting the family of Adam with other branches of Christ's kingdom, and of the celestial family in other planets and worlds, many of which are older and much larger than our earth, but peopled by branches of the celestial family, who are of the same kindred and race that we are, viz., the sons and daughters of God. I might also tell you of the continued exertions of creative power by which millions of new worlds will yet be formed and peopled by King Adam and his descendants, in the name, and by the authority of Jesus Christ, and by virtue of the Holy Priesthood which is after the power {56} of the endless life, without beginning of days or end of years, and thus go on enlarging and multiplying, conquering and to conquer, till Abraham's seed becomes numerous as the sand; and till the Saint of the last days possess a kingdom and dominion of his own posterity, vastly more numerous than King Adam will possess in the great restoration of all things pertaining to this little earth. But you are not able to receive heavenly things as yet, and therefore forbear, and let the things of the earth suffice at least for the present, and till the Saints should be counted worthy of endowment and of an entrance into the sanctuary of our God. For there shall the greater things be made manifest to those who are not overcome and are counted worthy. I now wish to say a few words on the subject of matrimony and also on the subject of raising and educating children. Who that has had one glimpse of the order of the celestial family and of the eternal connections and relationships which should be formed here in order to be enjoyed there; who that has felt one thrill of the energy and power of eternal life and love which flows from the divine spirit of revelation, can ever be contented with the corrupt pleasures of a moment which arise from the unlawful connections and desires? Or what Saint who has any degree of faith in the power of the resurrection and of eternal life, can be contented to throw themselves away by matrimonial connection with sectarians or other worldlings who are so blind that they can never secure an eternal union by the authority of the Holy Priesthood which has power to bind that which shall be bound in heaven? By such a union, or by corrupt, unlawful and unvirtuous connections and indulgences they not only lose their own celestial crown and throne, but also plunge their children into ruin and darkness, which will probably cause them to neglect so great salvation for the sake of the love and the praise of the world and the traditions of men. O my friends--my brethren and sisters, and especially the younger class of our community! I beseech you in the fear and love of God and entreat you in view of eternal glory and exaltation in this kingdom, to deny yourselves all the corrupt and abominable practices and desires of the world and the flesh, and seek to be pure and virtuous in all your ways and thoughts, and not only so, but make no matrimonial connections or engagements till you have asked counsel of the Spirit of God in humble prayer before Him; till you know and understand the principles of eternal life and union sufficiently to act wisely and prudently, and in that way that {57} will eventually secure yourself and companion and your children in the great family circle of the celestial organization. I would now say to parents that their own salvation, as well as that of their children, depends to a certain extent on the bringing up of their children, and educating them in the truth, that their traditions and early impressions may be correct. No parent who continues to neglect this after they themselves have come to the knowledge of the truth, can be saved in the celestial kingdom. I would earnestly recommend that all sectarian books, tracts, pictures, paintings, etc., which are not according to the truth, be removed from the family circle of the Saints, and that their children be not suffered to read them, at least till the truth has taken hold of their minds sufficiently that they may be able to contrast the one with the other; and to perceive the difference. Sectarian sermons and their manner of worship and their Sunday schools, are also a great damage to children, being well calculated to rivet upon their young and tender minds the most vague, mysterious and erroneous notions and principles which may prevent their ever being open to the conviction of the truth. And even if they should embrace the truth afterwards, and they find their perceptive faculties so blunted and beclouded by early impressions and traditions, that it will continue to retard their progress in the comprehension of the truth, insomuch that many of its plainest and simplest principles will either remain entirely unperceived by them or else be seen through a glass darkly, as it were, and thus lose much of their force and beauty. * * * In regard to matrimony, I suppose some will tell me that in the resurrection they neither marry nor are given in marriage. That is true, for the best of all reasons--because they do it here; and thus bind on earth that which shall be bound in heaven, and that too by God's own authority; and this being the world of preparation and that the world of enjoyment. Therefore there is no need of doing it in that world. Those who do not understand and attend to the ordinances and authority of God in this world, neither by themselves nor by proxy, are not counted worthy to enjoy the celestial glory in the world to come; therefore, they must remain as they are, and never enjoy that sweet union and exaltation which is prepared for the Saints of the Most High. Thus are all judged according to the deeds done in the body; and that which they sow they shall also reap. If they choose in this world to follow the wicked lusts and pleasures of the moment by unlawful connections; or if they choose to be {58} united after the manner of this world by being joined with a companion who is not worthy of an eternal covenant and of the "seal of the living God," why then, the consequence is, that they enjoy the things of this world and the pleasures and passions thereof; but death closes the scene and eternity finds them poor wanderers and outcasts from the commonwealth of the celestial family and strangers to the covenant of promise. Their former covenants come to an end with their life, and in that world they can neither marry nor be given in marriage; consequently they must remain unassociated in family capacity, and, therefore, have no kingdom over which to reign, nor any possible means of increasing their own glory. There will be weeping, wailing and gnashing of teeth indeed; for who can endure eternal disappointment? Who can endure to be forever banished and separated from father, mother, wife, children, and every kindred affection, and from every family tie? For none of our relationships will be recognized by the authorities in this world, unless secured to us here in an everlasting covenant which cannot be broken, and sealed by the constituted authorities of the living God. Well did the Lord promise by the mouth of the Prophet Malachi that He would send Elijah the Prophet before the coming of the great and dreadful day of the Lord; and that he should turn, seal, or bind the hearts of the fathers to the children and the hearts of the children to the fathers, lest the whole earth should be smitten with a curse. And if you will receive it, Elijah the prophet has been sent in these last days to man on the earth, and has conferred the keys of the sealing power that others might go forth in His Spirit, power and Priesthood, and seal both on earth and in heaven. But they have done unto some of them whatever they listed, and even so many others perhaps suffer under their cruel hand. But the keys are on the earth and shall not be taken from it till the sealing is accomplished. Therefore, O ye Saints of the Most High! build the Temple and sanctuary of our God, and gather together thereunto. For there, saith the Lord, will I reveal unto you the fullness of mine ordinances pertaining to the Holy Priesthood and preparation, by which the living and the dead may be redeemed and associated in the exalted principles of eternal life and joy. Amen. {59} SALVATION FOR THE LIVING AND THE DEAD. Liberality of the "Mormon" Faith. A Discourse by Charles W. Penrose. Delivered in the Tabernacle, Salt Lake City, Sunday Afternoon, August 19, 1900. Reported by Arthur Winter. I am thankful for the opportunity of meeting with the Latter-day Saints in this Tabernacle, and I trust that our assembling together will not be in vain, but be profitable to all of us. I have been called upon to address the congregation. I desire to do so under the influence of that Spirit which guides into all truth, and which makes plain the things of God to the minds of men. I trust that this Spirit will not only rest upon me, to enlighten my mind and to give me words which will be of benefit to those who hear, but that it may also rest upon the congregation, that we may be able to see "eye to eye." Characteristics of True Religion. One mark of true religion is a regard for the welfare of other people. True religion does not make people selfish. It creates in their hearts a feeling of chanty and a desire to bless; not to injure in any way, not to wish the downfall or hurt of a fellow creature, but rather to desire his uplifting, and benefit, and comfort, and joy. Our Heavenly Father created the earth upon which we live for the comfort and happiness of His creatures. The plan of salvation, which was prepared before the foundations of the world, was designed for the improvement, the benefit and the ultimate salvation of all His sons and daughters. When we have a desire in our hearts to bless and benefit mankind, we have the right side. When we feel a spirit of revenge, of retaliation, and a desire to do harm, that is not of God, but is from beneath. Our Lord and Savior Jesus Christ, we are told, "came into the world, not to condemn the world, but that the world through Him might be saved." That was the purpose of the coming of our Savior Jesus Christ in the flesh, and of the atonement that He wrought out for mankind by His death on the cross. The {60} spirit of Christ is the spirit of salvation, the spirit of blessing, the spirit to do good, to improve the condition of the human race, and to prepare us all for the presence of our Eternal Father and to enjoy the glory of His kingdom. Universal Salvation. One of the great differences between the faith of the Latter-day Saints and that of most of the denominations called "Christian" is that the Latter-day Saints teach that salvation is for all people, of all ages, of all races, of all colors, who can be saved. The doctrine that the Lord has revealed through His servant the Prophet Joseph Smith is that salvation is to come unto all, and that none will be lost who can possibly be redeemed; that the plan of salvation is as broad as the fall of man. Our first parents broke a divine law, and through their disobedience death came into the world. As by disobedience of one man sin, and death as the wages of sin, came into the world, so by the atonement and obedience of one, life and salvation will ultimately come to all the family of Adam. "As in Adam all die, so in Christ shall all be made alive." This doctrine was enunciated by the Apostle Paul in his epistle to the Corinthians. The full meaning of that is not explained in the old scriptures, neither is it understood generally in the Christian world, but it was revealed in great plainness to the Prophet Joseph Smith and Sidney Rigdon. I will not read to you the vision which was given to them, explaining this doctrine of salvation, but will perhaps read a few verses of it, so that the full extent of the plan of salvation may be comprehended to some little degree by the congregation. Let me say, first, that the book from which I am about to read contains some of the revelations of God to the Church of Jesus Christ of Latter-day Saints in this age of the world, and we regard these as Scripture. We believe in the Bible. We believe that "holy men of old wrote and spoke as they were moved upon by the Holy Ghost." We also believe that the same Spirit in this age of the world will make plain the things of God exactly in the same way as they were revealed in former times. In other words, we believe that the Spirit is the same in all ages, and that God and Christ are "the same yesterday, today and forever." If God could reveal His word through Prophets in ancient times, certainly He can reveal His word, through Prophets in modern times. If not, why not? What reason is there that God should not make {61} manifest His truth in the nineteenth century as well as in the first century, or in times before the beginning of the Christian era? Has the Eternal Father ceased to have power to make Himself manifest? Has He bound Himself with an oath and promise that He would not speak again, after He revealed Himself through the Prophets and Apostles in the first age of the Christian era and before that time? If so, where is His word and promise recorded? I know of nothing of the kind in the book that is supposed to contain the Holy Scriptures. The Bible contains some few things revealed by the Lord through His servants in former days, and by reading it carefully I find that it contains an abundance of promises that in the last times, in the times of "the restitution of all things spoken of by the holy Prophets since the world began," in the "dispensation of the fullness of times" in which God is to gather together in one all things that are in Christ, there is to be more light, more revelation, more manifestation of the power of God, greater miracles and greater outpouring of the Spirit and the knowledge of God, until the time shall come when a man shall not have to say to his neighbor, "Know ye the Lord, for all shall know Him, from the least unto the greatest," and "the knowledge of God shall cover the earth as the waters cover the great deep;" so the prophets of old predicted. This being so there is nothing unscriptural or unreasonable in the idea that God should reveal His word in this age of the world as He revealed it in former times, and as it was customary with Him when He had any special work to perform among the children of men, or any special truth to reveal, to raise up a prophet or prophets through whom His word was communicated, that in the last days He should act in the same way, seeing that He is an unchangeable Being. We testify that in the nineteenth century our Heavenly Father has been pleased to open the heavens once more, and to send His Son Jesus Christ, our Redeemer, with a message of life and light, similar to that which He proclaimed when He tabernacled in mortality. We testify that angels have come down from the courts of glory, bringing light and truth for the enlightenment and salvation of all the human family, and a message to be carried to "every nation, kindred, tongue and people." We recognize the fact that throughout Christendom there are various religious societies, composed in the main of good people, and having among them very talented men, some of whom minister in the name of the Lord without authority, {62} while others explain the Gospel according to their understanding of it--which is very limited; and that there are people of all sects and denominations who desire to serve the Lord and walk in His ways, but who cling to the notions and ideas which have been handed down to them by tradition. We do not wish to interfere with any of them in their religious rights and privileges. We recognize the right of every man to worship God according to the dictates of his own conscience, and think that people ought not to be molested in that worship, and that they should be perfectly free to carry out their religious convictions, so long as they do not infringe upon the rights and liberties of others. That is the line we draw, and when men step beyond that, then the secular law ought to step in and protect people in the exercise of their rights, and from the designs and wicked acts of those who seek to infringe upon them. But One God and One Faith. But while we recognize this, we do not lose sight of this one great fact, which all people should consider; that as there is but one God for us to worship, there can be but one true religion. A variety of Gods might introduce a variety of creeds; but "there is one God even the Father, of whom are all things, and one Lord Jesus Christ, by whom are all things." Therefore, the religion of God and Christ must be one. Truth is not divided against itself. Truth and error will clash, but truth and truth will always harmonize. Anything that God reveals must be true, for He is truth; and everything that comes by the way of Jesus Christ, His beloved Son, must be true, for He is the way, the truth and the life. No error will be introduced into the world under the direction of the Father, or of the Son. And the Holy Ghost is "the Spirit of truth." It guides into all truth. It takes of the things of the Father and of the Son and reveals them unto men. It will not substantiate or reveal any error; but it will manifest truth and make it plain. Therefore, all that is error in the world, whether it be among Christians or pagans, is not of God, and is not recognized of Him. It will not lead to God; it will not benefit mankind; but it will do injury. It is the truth that exalts, that ennobles, and that will save mankind. Falsehood and error will not. Anything that is contrary to truth cannot be of God, but may be of that Evil One, who was "a liar from the beginning." {63} Sincerity Not Conclusive Evidence of Truth. That there is an abundance of error in the "Christian" world as well as some truth, must be patent to everybody who has investigated the conditions of mankind in the present day, because these multifarious sects and denominations are discordant. They do not unite--except on special occasions when they meet together to denounce the "Mormons"; they can unite on that question sometimes. The spirit of division, strife and contention exists among people called Christians as well as among people called Pagans. That fact alone makes it evident that there is a great deal of error existing in what is called Christendom. That is because these various systems which have been established are the inventions of men. They may have been good men who started these different sects--I will not judge that matter; that is with the Eternal Judge--but these sects were the offspring of men. These men may have read the Scriptures, and have entertained certain ideas founded upon their reading; and they may have established these different systems in accordance with their sincere ideas of what was right. But sincerity of itself is not a conclusive evidence of truth. The heathen is just as sincere in his idol worship as the "Christian" is in his various modes of bowing down to Deity; and certainly the Latter-day Saints have manifested their sincerity before the whole world as well as before the heavens. The Elders of this Church who go out into the world to proclaim the Gospel as they understand it, manifest their sincerity. Yet our "Christian" friends will not recognize them as Christians, nor believe that they are right. They go out without purse or scrip, without fee or reward. They are not paid for their work. They make sacrifice of home and its comforts, and leave their loved ones behind, and go to face a frowning world, to meet persecution and obloquy, and sometimes imprisonment, stripes and death. What for? To proclaim that which they know in their hearts is true. They are sincere enough, but that does not prove that they are right. Our "Christian" friends will acknowledge that. On the other hand, the sincerity that may be exhibited in the various "Christian" sects by the people who compose the members, and by the preachers who teach them, is not of itself an evidence that they are right or that they have the truth. But the fact that they are divided and conflicting is proof enough that there is a great deal of error among them. Now, that which comes from God is truth. If Jesus {64} Christ has a church on the earth under His direction and inspiration, containing men whom He has appointed, who hold His authority, who are sent by His word, and who have the divine authority to administer in the name of the Father, and of the Son, and of the Holy Ghost, that church will have the truth. It will not have error intermingled with it, because it will be directed by Christ, being His Church. Men may build up a church and call it the Church of Christ, but that does not make it so; it is the church of the men who organized it. If John Wesley--a good man, as I believe with all my heart, a mighty man, who did a great and good work in the earth--organized a religious society and called it the Church of Christ, that does not make it so, and it is nothing more than the church of John Wesley. If other good men assemble together and agree on points of doctrine and organize a religious society that society is theirs. It is not God's unless He ordered it, revealed it, and accepted it. Oneness of the Church of Christ. I think that these simple ideas will be received by this congregation and by any reasonable person. If Jesus Christ had a church on the earth in the first century, it was the Church that He established. There is evidence that He did establish a church. By reading the New Testament it is plain that He organized it Himself; therefore it was His Church. He placed in it apostles, prophets, evangelists, pastors and teachers, (so we read in the epistle to the Ephesians, 4th chapter,) "for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God." These men were sent out to preach the Gospel without purse or scrip. They were commanded to "go into all the world and preach the Gospel to every creature." And the principles which they taught were the principles of Jesus Christ. The plan of salvation that they introduced was divine. It was not their own. When Paul preached to the Gentiles and Peter preached to the Jews, they preached the same Gospel, the same doctrine, by the same Spirit. The people who received their word and repented of their sins, believing in the Lord Jesus Christ, were all baptized by one spirit into one body. There was but one body, no matter how many members there were in it; there was but one church, no matter how many branches there might be to it. The Church was one, the Gospel was one, the God they worshipped was {65} one, the Savior was one. There was "one Lord, one faith, one baptism, one God and Father of all;" and the path that they walked in was the one way marked out by the Lord Jesus Christ, who said, "Wide is the gate and broad is the way, that leadeth to destruction, and many there be which go in thereat; because straight is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." These men whom the Lord placed in His Church had the word of the Lord. God revealed Himself unto them. Jesus Christ manifested Himself unto them. This is one of the characteristics of the Church. It was in communication with its Divine Author. The spirit that came down from heaven was in these men; not only in them, but in the body of the Church. The whole body was quickened by it, led by it, and inspired by it. Therefore the truth was in the Church. But there came a great change after the Apostles were slain. Darkness came in like a flood and overspread the earth, as the prophet of old foresaw when he said that "darkness would cover the earth and gross darkness the people." Because of that darkness which has overspread the earth has come the condition that exists in the Christian world today. True Gospel Again Revealed From Heaven. Now, in this age of the world, I repeat, our Heavenly Father has been pleased to reveal Himself again. Hear it! oh, ye people! As sure as the sun shines in the heavens, as sure as we are in this Tabernacle this afternoon, the Mighty God, even the Lord, hath spoken, and is "calling the earth from the rising of the sun to the going down thereof." His word to all people is that the Gospel in its purity has been restored; His Church has been set up again on the earth, under His personal direction; Apostles, Prophets, Evangelists, Pastors and Teachers once more are endowed with the Spirit that comes from on high, and all people who receive their testimony and are obedient to the Gospel are baptized by one spirit into one body, whether they be Jew or Gentile, bond or free, and they are all made to partake of one Spirit. This Gospel and the proclamation thereof is to all the world, to every creature. This is the commandment of God to His servants in the Church of Jesus Christ of Latter-day Saints. And all people will hear the sound thereof, no matter how much it may be opposed. The Elders of this Church, going out as the servants of God did of old, are endowed with the same authority, the same power, and the same right to {66} administer in the name of the Father, and of the Son, and of the Holy Ghost. And the word of Christ is to them as it was to the early Apostles: "He that receiveth you receiveth me, and he that receiveth me receiveth Him that sent me. And he that rejecteth you rejecteth Him that sent me." The word of the Lord to all people everywhere is to turn from their wickedness, from their corruptions, from their false creeds, from their bowing down to anything that is not God, from the notions and ideas of men that have been preached in the world for the doctrines of Christ, and come unto God their Eternal Father in humility, in contrition, repenting of their sins, confessing them, and forsaking them. Gospel Will Be Preached To Every Soul. This is a corrupt age. The world is full of evil. That perhaps may be considered an extravagant term, for there is without doubt a great deal of good in the world as well as evil; but I mean to say that evil abounds everywhere. Take your "Christian" cities--those that have the most churches and chapels dedicated to "Christian" service--and sin, corruption, vice, and evils that are unmentionable, abound in them. The word of God to all people is to repent, and turn from iniquity, and come unto the Lord, that they may be saved. This Gospel will be preached to every nation, tongue and people. The barriers that are now in the way of the progress of the servants of God will be broken down. War, plague, pestilence, famine, earthquake, the devouring fire, the cyclone and the whirlwind will be agencies in the hands of an offended Deity to open up the way for the spread of the Gospel of Jesus Christ. Nations that today sit in darkness will hear it, and the "Christian" nations will hear it; for the word of the Lord is to the priest as well as to the people, to the king as well as to the peasant, to those in high places as well as to those who grovel in filth and dirt on the earth or beneath its surface. To all people everywhere this Gospel is to go. Those nations where it is now impossible to proclaim the Gospel freely will be so overturned in the providences of our Father in this fast age, that all nations will be opened and the Elders of this Church will carry the message to the uttermost parts of the earth. Now in regard to people who will not receive the Gospel when it is presented to them. When they reject it, they reject the Lord. But are they to be everlastingly lost and destroyed? If so, only a few people among the great family of the Eternal {67} Father would obtain the blessings of salvation. What I will read to you from this book relates to the final condition of the human race. As I said, I will not attempt to read the whole of it; it would take too long. I will read only a few verses. But I recommend all people to read it fully. I consider it the most glorious manifestation of light and truth concerning the future of mankind that has ever been put in print. There is nothing in the Bible equal to this manifestation from God, of His plans and purposes regarding His children who dwell on the earth. The first part of this revelation contains the statement that Joseph Smith and Sidney Rigdon, being in the Spirit on the 16th day of February, 1832, were surrounded by His power and light, and they beheld the Father seated upon His throne, and Jesus Christ, His Son, at His right hand, and the angels that surround the throne and worship before their face. The Lord manifested in this vision the conditions of the human family in the world to come, who will be partakers of the various degrees of glory--the celestial glory, the terrestrial glory, and the telestial glory. The part I wish to read is this: "And this is the Gospel, the glad tidings which the voice out of the heavens bore record unto us: "That He came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness; "That through Him all might be saved whom the Father had put into His power and made by Him, "Who glorifies the Father, and saves all the works of His hands, except those sons of perdition, who deny the Son after the Father has revealed Him; "Wherefore He saves all except them: they shall go away into everlasting punishment, which is endless punishment, which is eternal punishment, to reign with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment. "And the end thereof, neither the place thereof, nor their torment, no man knows." (Doctrine and Covenants, section 76, vs. 40-45.) But Few Will Be Lost. My friends, the great truth is declared in this revelation that Jesus Christ will ultimately save ALL mankind, except a few who are called the sons of perdition, "who deny the Son after the Father has revealed Him." This is a very different idea of the plan of salvation to that which is entertained by most if not all our "Christian" friends, who say that we are very illiberal. They have an idea that the Latter-day Saints are very exclusive and illiberal in their religion. I wish to {68} say here that there is no creed in Christendom which is so liberal as that which is believed in by the Latter-day Saints. We do not hold that all who differ with us in regard to the principles of salvation will be irretrievably lost. We do not consign our "Christian" friends, as they do us, to an everlasting hell, to frizzle and fry in brimstone and fire while eternity comes and goes; not at all. We do not believe that our Eternal Father will condemn any person who acts according to his sincere belief and who endeavors, as far as he can, to understand and practice what is true. The understanding and the practice of truth is that which exalts; and the time will come--according to our faith--when everybody who dwells on the earth, and those who have dwelt here and have gone away, will hear the sound of this one Gospel; for, as I said, there can be but one Gospel, one way of salvation, and all those who do not get into that one way are in the broad way. There are millions and millions of heathens who never heard the name of Jesus Christ. What is to become of them all? There are millions of Jews who reject Jesus Christ as the Savior of the world. Are they all to be lost eternally? They will be, according to the doctrines of some of our very liberal "Christian" friends. According to their doctrines, no one will be saved who does not believe in Jesus Christ. And they have warrant for that in the Scripture; for "there is none other name given under heaven whereby men can be saved, than the name of Christ Jesus." That being true, all who do not hear the name of Jesus Christ and believe in Him will be condemned. If, therefore, only while men dwell in the flesh they may hear the name of Christ and have the privilege of obeying His Gospel, then the vast majority of the human race, the sons and daughters of the Eternal God, will be doomed to everlasting punishment, according to the modern creeds. But according to what the Lord has shown to this Church by revelation, this Gospel will be preached to every creature. If people do not hear it while they dwell in the flesh, they will hear it after they leave the body. That is contrary to the doctrine of modern Christendom, I am aware. It comes right in contact with one of the tenets of faith of all "Christian" sects. They do not believe in the doctrine of preaching to men after they are dead. They do not believe that there is salvation for mankind after they leave this body. To use expressions common with them, "As the tree falls, so it lies;" "as death meets us, so judgment finds us;" "There's {69} no repentance in the grave, or pardon offered to the dead." That is modern "Christianity." Salvation For the Dead. But that is not the Christianity of Christ. I would direct the attention of my friends to the book of the Prophet Isaiah. I will not take time to turn to it this afternoon. Read the 61st chapter, 1st verse, and you will find there this prophecy concerning the coming of the Redeemer: (See also 42nd chapter, 7th verse.) "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord." Jesus Christ accepted that as a prediction concerning Himself, as you will read in the Gospel according to St. Luke, (iv, 18) by getting up in the synagogue on the Sabbath day and reading that Scripture to the Jews, testifying that it referred to Himself. Jesus, while He dwelt in the flesh, preached good tidings to the meek. He healed the sick; He comforted those that mourned; He bound up the brokenhearted. But how about proclaiming liberty to the captives, and the opening of the prison to them that were bound? The Apostle Paul says that when Jesus was raised up on high "He led captivity captive, and gave gifts unto men." How did He lead captivity captive? Why, Peter explained it, but the eyes of the "Christian" world have been closed to it for hundreds of years. In the 3rd chapter of the 1st Epistle of Peter, 18-20 vs., we read: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went." Now, mark it. He was put to death in the flesh; He was quickened by the Spirit; and He went--where? Our "Christian" friends say He went up to heaven. That is a mistake, because Jesus after His resurrection, when He appeared to Mary in the garden, said, "Touch me not; for I am not yet ascended to my Father." (John xx, 17.) Where did He go, Peter? Let us hear what he says: "By which also He went and preached unto the spirits in prison." Yes; Isaiah said He should "preach deliverance to the captives, and the opening of the prison to them that were {70} bound." He went and preached unto the spirits in prison. Who were they, Peter? He tells us: "Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing." Now, if we will take that just as it stands, and leave out the interpretations given by uninspired men and the nonsense preachers weave around it to mystify, we can understand it right enough. Jesus Christ was put to death in the flesh; He was quickened by the Spirit; His body lay in the sepulchre, while He went and preached to the spirits in prison, who had been there since the days of the flood. What did He preach to them? We can find that out by reading the sixth verse of the next chapter of this epistle: "For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." Here is an account of what was preached to them and the object of the preaching. He preached the Gospel to them, the same Gospel that He preached in the flesh. He preached it to them that they might be judged as men in the flesh are, because they had the same Gospel preached to them. They could not be judged like men in the flesh unless they had the same Gospel preached to them as men in the flesh had. The heathen who never heard the Gospel cannot be judged like those who have heard it; but if they hear it in the spirit, then they can be judged in the same way as other men are judged in the flesh; and they may live according to God in the spirit, because they can repent and receive that Gospel. This is clear and plain to those who desire to understand it. But when men do not want the truth; when men live by publishing falsehoods; when men preach for hire and divine for money, and their craft is in danger, they do not want to see it, nor do they want their congregations to perceive it. We can thus understand what I read to you just now from this modern revelation. Jesus Christ died for the sins of the world, and He will eventually save all, except a few who are called the sons of perdition, who deny the Son after the Father has revealed him, who sin against the Holy Ghost, and against light and truth, and who are irredeemable. But all things that can be saved will be; for our God is a great economist. Everything in His universe is put to a good use, and nothing is lost. Not a particle of matter is annihilated. You may burn a {71} substance and destroy its present form, but the particles thereof remain, the original elements abide; they are indestructible, and God has a use for them somewhere in His universe. Our Heavenly Father will save everything that can be saved, and He will put it somewhere where it can be of use. All His sons and daughters, at some time or other in the eternity to come, will hear the Gospel, and will bow the knee; for as we are told in the New Testament, "As I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God." And also: "Every tongue shall confess that Jesus Christ is Lord to the glory of God the Father." (Philip, ii: 2.) And then when they do bow the knee and receive Christ as their Redeemer, He will redeem and save them; He will take them out of the prison house, and He will lead captivity captive, again and again, until every son and daughter of Adam's race who can be saved will be brought out of hell and death, darkness and despair, suffering and punishment, and placed somewhere where they can enjoy existence and glorify their God and be of benefit to one another. That is the Gospel of Jesus Christ as revealed to the Latter-day Saints. That is the Gospel in which we delight. Salvation! Oh, the joyful sound! We do not wish to condemn; we do not wish to injure; we do not wish to curse; we do not wish to revile our enemies. We are glad in the thought that even those who revile us, and persecute us, and say all manner of evil against us falsely for Christ's sake, will some day or other understand the truth as it is; and we hope, as instruments in the hands of God, that we will peradventure be chosen to help them out of darkness, out of despair and punishment, when they have paid their dues, because the authority that God has revealed continues and abides. It seals on earth and it is sealed in heaven. It does not depart with the body. The men whom God has called in this generation to labor for His cause, when they die and lay their bodies down, like their Great Master will go into the spirit world where there are myriads of people who need enlightenment--"Christians," pagans, heathens, all races, all tribes, all tongues. The work of the servants of God is to them in the spirit as well as to men in the flesh. They are to preach the Gospel to every creature, and the sound thereof will go to the uttermost bounds of the spiritual world as well as to the natural world; and every immortal spirit, son or daughter of the great Eternal Father, will have an opportunity to bow the knee and accept the truth. {72} Different Degrees of Glory. But they will not all be saved in the same degree of glory. That would be unjust. God is just as well as merciful. His mercy balances with His justice, and His justice with His mercy. One will not rob the other. There are eternal principles from which even He cannot swerve and still be God. God must govern Himself by the eternal principles of right. This He teaches to His children, and so far as we conform to that, so far will be our power, our glory, our joy and our exaltation in worlds to come. The Gospel is preached to men and women in the flesh; and if they repent, and are baptized in the name of the Father, and of the Son, and of the Holy Ghost, by one having divine authority, and receive the Holy Spirit by the laying on of hands, as a gift of God to enlighten their minds and guide them into all truth, and they abide in it and are really baptized into Christ, then when Christ appears in His glory they will be with Him, and be numbered as His jewels. They will be "Christ's at His coming." They will have part in the first resurrection. They will be clothed with glory, immortality and eternal life. They will dwell in the presence of the Father and of the Son forever. They will be crowned with the power of His might. Those who belong to them, if also faithful, will share this glory with them--the husband with the wife, the parents with the children. The beginning of their glory will be the foundation of their family government, under their Eternal Father, for ever and ever; and their increase in numbers, in power, in might, in dominion, in intelligence, in everlasting progress, in all that is good and beautiful and happifying, will have no end. This is in the celestial glory--the glory that is typified by the sun. Then there are others who receive not the Gospel of Christ in the flesh, but afterwards receive it in the spirit; they will receive a terrestrial glory, typified by the moon. There will be millions of the heathen nations, who knew not God on the earth, but who will receive the truth in the other world, and they will inherit a glory of the kind that I have here briefly alluded to. Then there is a vast number, which cannot be counted by mortal man, who will be thrust down to punishment. Justice will claim its own. Some will be beaten by a few stripes, and some by many stripes. Some will be forgiven in the next world for sins that they did not repent of in this world, and others may have to pay "the uttermost farthing." Eternal justice will deal out to every soul that which should be his; for all shall be judged {73} according to their works. But through the power of the atonement of our Lord Jesus Christ, when they are willing to accept it and to conform to the principles of eternal life, they will be brought out of their punishment and sorrow, and they will be placed in a degree of glory suited to their capacity and condition. That glory is called the glory of the stars; and as one star differs from another star in glory, so also will be their several conditions. Eternal justice and eternal mercy will each operate in every individual case, and a just and righteous judge will deal out that which belongs to all. He will not judge as men do, by the sight of the eye and the hearing of the ear; but He will judge according to justice and righteousness and according to the motives and intents of the hearts of the children of men. Men strive to do right sometimes and fail. God will judge them accordingly. There are people born with certain tendencies and proclivities; there are others who have environments around them which almost impel them to do that which is evil. God will comprehend all this, and judge accordingly. He will deal out to every man as his works shall be, and according to the desires of his heart and his efforts to do good or to do evil. He who wilfully does evil will reap evil. There is an eternal law of compensation, which God cannot turn aside and be God. Every tree will bring forth its own fruit. Every seed will bear of its kind. "He that sows to the flesh shall of the flesh reap corruption; but he that sows to the Spirit shall of the Spirit reap life eternal." Liberality of the Gospel. This, I think, is a very liberal Gospel. But we do not claim credit for it, my friends. This was not invented by the boy Prophet Joseph Smith, who was proclaimed an ignoramus, a fool, an idiot, a knave. No, he did not invent this beautiful doctrine that I have been briefly proclaiming this afternoon. It was revealed from on high. It came by the voice of God from the eternal heavens. It is too good for a man to originate. It is Godlike; it is Christlike; it is broad, beautiful, and grand. It reaches the whole of the human race, from Adam, our father, down to the last person born on this globe. The heathen, the "Christian," the Jew, the pagan, the Mohamedan, the infidel, the skeptic, the agnostic, all people, all races, all tongues, all tribes--all shall hear the Gospel. Every ear shall tingle with the sound thereof. Some may say, how can an ear tingle in the spirit? My friends, perhaps you do not know much about these things that are {74} called spiritual. The spirit of man is an entity, a personality, a substance. It is not a mere myth, a breath. True, it is a more refined substance than that which composes our body, so much so that we cannot comprehend it in our present condition. But when the spirit goes out of the body it is an individual, in the same shape and form as the body, because the body is conformed to the spirit. Sometimes the spirit is temporarily conformed to the body in deformed persons; but these are exceptional cases. The spirit of man is a son of God, made in His image and likeness. Jesus was the express likeness of the Father, and we are His brothers and sisters. He is the oldest, "the beginning of the creation of God," "the first born of every creature" in the spirit, and "the only begotten" in the flesh. When the spirit leaves the body, there is an individual, capable of progress, capable of hearing, capable of receiving or rejecting, an individual with agency, with power to do good and power to do evil. And these spirits will be gathered together in classes. Each spirit, when it leaves the body, will gravitate to its proper place, just as naturally as things gravitate on this globe towards the center thereof. It will be so in the spiritual world; for earthly things are after the pattern of heavenly things. Thus each individual will have an opportunity, at some time, of hearing and receiving the truth. And, thank God, we have the assurance that the time will come when the great mass of the human family will cheerfully bow the knee to the Great Eternal Father and accept Jesus Christ, the Elder Brother, as their Redeemer. They will receive the Gospel in the spirit, if they did not in the flesh; and then they will be judged according to their works. The Father will find a place for them all, somewhere in His great universe, where they can be happy, where they can fill the measure of their creation, where they can progress forever, learn more and more, become better, brighter and more glorious, and unite with Him in His great and glorious purposes concerning His children. This is the Gospel of Christ as we understand it. Now contrast that, my dear friends, for a moment, with the religion that is commonly taught in the Christian world by people who say that we are illiberal. What do they tell us? "If you do not believe in Jesus Christ while you dwell in the flesh, when you die you will go to hell." What is hell? "It is a place of burning torment, where you will welter in misery so great that no tongue can tell it, forever and forever, and there will be no end to it." And some of them will tell you that God, before the foundations of the earth, in the very {75} beginning, chose a few out of the rubbish of nature to be saved and exalted to His divine glory, and the rest were doomed to everlasting condemnation and ceaseless misery in flames and torment with the devil and his angels. Which is the more liberal doctrine of the two? "Everlasting Punishment." But what about this "everlasting punishment?" Does not the Bible teach everlasting punishment? Yes. If I had time I would read something from Section 19 of this Book of Doctrine and Covenants in regard to that; but I will briefly allude to it. The Lord revealed to Joseph Smith that "eternal punishment is God's punishment," because God is eternal. The meaning of that is this: An eternal Being, having eternal laws, has also eternal penalties; and those who will not obey the laws must suffer the penalties. The penalty will abide forever, because it is eternal; but a man will not suffer it forever. Each individual will receive of that punishment that which eternal justice will mark out as his due. To illustrate it in a simple way: Here we have a penitentiary. Some men go in there for six months and when their time expires they come out; but the penitentiary still abides. It is there for all transgressors. Men go in there for a year, or two years, as the case may be, and when they have served their term they come out; but the penitentiary still remains. So with the judgments of our Eternal Father. He is endless, eternal; His laws are eternal. His punishment is eternal. But He is just, and He will give to all who disobey His laws just that meed of eternal punishment which they ought to have, and no more. They will be judged "according to their works." If they are worthy of but few stripes, they will not have many; if they are worthy of many, they will not get off with a few. If they ought to pay "the uttermost farthing" without being forgiven, they will have to pay it. If there are circumstances in their case which warrant forgiveness after a certain amount of punishment, the Lord will forgive them and deliver them. Work in the Spirit World. The organization of His Church is for the proclamation of the Gospel, not only in the flesh, but also in the spirit. The Church on earth is united with the Church behind the veil. The Prophet Joseph Smith, who was martyred for the word of God and testimony of Jesus and who sealed his testimony with his blood, and his brother Hyrum, opened the door {76} of salvation to the spirit world for the last dispensation, as Christ opened it for the time that He went there. Our Apostles, Elders and brethren who have followed, who have laid down their lives for the truth, who have been worn out in the service of God and in laboring for the salvation of mankind, are also laboring there among the hosts that sit in darkness. We who still remain in the flesh expect, when our earthly work is done, to follow on; and the priesthood which the Almighty has given us wherewith to labor for the uplifting and salvation of mankind in the flesh, will be our authority and power when we pass behind the veil and mingle with the spirits of the departed. The Gospel will be preached to every creature, whether in the body or out of the body, "the quick and the dead." Christ preached the Gospel to those that were dead as well as to the quick, and we expect to follow in His footsteps, according to His promise, "He that believeth in me, the works that I do shall he do also; and greater works than these shall he do, because I go to the Father." My friends, I have only just touched on the outer rim of this great theme of salvation. Our Heavenly Father prepared the plan of salvation before this earth rolled into being, before the cornerstones thereof were laid, "when the morning stars sang together and all the sons of God shouted for joy," and when Jesus, our Elder Brother, "the Lamb slain from the foundation of the world," was prepared for the sacrifice to come in the meridian of time. And Lucifer, who was cast down with his hosts, and who leads men astray, will not gain the victory. He will not triumph over the Redeemer. Christ will "destroy death, and him that hath the power of death, which is the devil;" and, as I have read to you, He will redeem all that the Father hath placed in His power--all His brothers and sisters. They in the spirit will be brought out of darkness and punishment, and they will all reach some condition in the places prepared of God. In the many mansions that there are in the Father's kingdom they will all find a place, after they have paid the penalty, where they can bow the knee to the Lord and be happy; for though "Adam fell that men might be, men are that they may have joy." God has created us to give us happiness and pleasure. Cherish No Evil Feeling. My brethren and sisters, let us take care that having received the Gospel, we are led by the spirit thereof and are kind to one another, and that we cherish the spirit of {77} kindness to the world, even to those who may persecute us, and deride us, and say all manner of evil against us falsely. Do not cherish the spirit of retaliation and revenge in your hearts. "Vengeance is mine: I will repay, saith the Lord." It is not for us to take vengeance. Let us entertain the kindest feelings we can. Where it is appropriate, let us say as Jesus did, "Father, forgive them; they know not what they do." Oh! I wish that I could say that with regard to some of those who speak evil of us--that they know not what they do; I would cherish in my heart a feeling of sympathy and pity for them; but I know to the contrary. Many of them know what they are doing; and when they speak falsely against us they do it wilfully, with a knowledge that they are telling that which is untrue. But even then we leave them in the hands of our Eternal Father; for He will deal out a righteous judgment to all. We can afford to pity them; for they will reap the consequences of their wicked acts, as sure as the sun rises and sets, and as sure as justice will have its own. Let us be kind to one another. Let us help one another on the road of life, and be a comfort and a blessing to those with whom we associate, instead of a curse. Put away all our evil feelings, our jealousies, our faultfinding, our irritability, our disposition to say and do things that are bad, and let the Spirit that comes from Christ our Redeemer flow down into our souls and quicken and enlighten us. I know that that Spirit is in the Church. I know it is a reality. I know this Church is the Church of Christ, that He has established it, that He is with it, and that His revelations and His Spirit are in it. I know it by experience. I know what I am talking about, just as sure as I know that I am standing here. I know this work will prosper and go on. Barriers may be raised in its way; its enemies may come against it like a flood, and weapons may be formed to attack it; but "no weapon that is formed against it shall prosper, and the tongue that rises in judgment against it God will condemn." The truth will be triumphant; the Gospel will be preached to every creature; the honest will be gathered out; the kingdom of our God will be built up; Christ our Redeemer will come; the earth will be redeemed from sorrow, from sin, and from the power of Satan, and Jesus will "reign in Mount Zion and Jerusalem, and before His ancients gloriously," and a rich reward shall come to all those who are faithful in Him. May God help us to perform our part in this great and glorious work, and may we obtain the crown in the kingdom of our Father, for Christ's sake. Amen. {78} MORMONISM JUDGED BY ITS EFFECTS. By Elder C. W. Penrose, In Millennial Star, 1866. As every tree is known by its fruits, so every principle may be known by its influences, and every system by its effects. "Mormonism" has been introduced into the world upwards of thirty-six years; and although no fair opportunity has been granted, for the development of its influences, yet by its inherent vitality, it has forced itself into notice and power; and its effects have been sufficiently manifested, to enable us to judge the nature of the cause that produced them. First, let us examine the effects produced upon the minds of those who embrace "Mormonism." One of the promises held out by its advocates, is that those who obey its precepts shall "come to a knowledge of the truth." Now this is a blessing which professing Christians of modern times are sadly deficient of. They believe, they hope, they desire, but do not come to any definite knowledge in relation to God and their position before him. But those who have embraced "Mormonism," in every place where you meet them, whether in Britain, France, Switzerland, Germany, Scandinavia, Africa, India, America, or the islands of the sea, all testify that they know they have embraced the truth, that their sins are remitted, and that they are accepted of God, and brought into communion with Him. Doubt has fled from them, and faith has grown into knowledge. Another effect of "Mormonism" is, that it abolishes the fear of death. All its faithful adherents will testify that the terror of death has entirely departed from them. The great mass of mankind are haunted with a dread of entering upon that "undiscovered country, from whose bourne no traveler returns." Even to the most pious members of the various "Christian" sects, there is something awful and terrible in death. This fear brings the whole world into bondage; but "Mormonism" bringing knowledge to the mind, liberates it from doubt and fear, and establishes the soul in "the liberty of the Gospel." "Mormonism" creates or induces faith in the human soul. This faith is exhibited practically. When the "Mormons" are sick, they send for the Elders of the Church, who anoint {79} them with oil, and lay their hands upon them, believing in the promise of God that "the prayer of faith shall save the sick, and the Lord shall raise them up." In thousands of instances their faith has been effectual; disease has fled before it; the eyes of the blind have been opened, the tongue of the dumb has been unloosed, the ears of the deaf have been unstopped, the lame man has "leaped like the hare," and the spirit of life, invoked by the power of faith, has forced the "King of Terrors" to relax his grasp and retire from his intended victim. Scores of thousands of the "Mormons" have braved the perils of the treacherous sea, and encountered the dangers of the wild prairies, and the mountain heights, in obedience to the commandment of God, because of their faith in His promises to them. Few of them would have left the homes of their forefathers, but for this faith. Numbers of them had a natural and intense dread of the briny deep, until "Mormonism" animated them with faith to go anywhere, or do anything that God commanded them, relying upon His guidance and protection. By the faith with which "Mormonism" has inspired them, the Elders of Israel have gone forth, "without purse or scrip," to the four quarters of the globe, preaching the Gospel of Life and Salvation, looking to God for their daily support, and for wisdom to acquire a knowledge of languages, and customs, and nations, and men; exhibiting in their labors, a faith unparalleled in the history of the world. If believing the promises of God were "accounted for righteousness" in Abraham, so it will be in the Saints of this dispensation, who have proved by their faith and their works, that they are in very deed "the children of Abraham." "Mormonism" also produces peace of mind in all who are faithful to its principles. That inestimable boon for which millions seek in vain, is found in "Mormonism." It is one of its pre-eminent effects. The soul, freed from its load of long-accumulated guilt, lifted up from the depths of fear and doubt, into a perfect consciousness of its freedom, lit up by the lamp of the spirit of truth, strengthened by a full knowledge of its acceptance with God, feels a soft, gentle calm gathering around it like a heavenly halo, centering to its inmost depths, and establishing therein "the peace of God which passeth all understanding." The result of these several effects of "Mormonism," united upon the mind, is the grand desideratum of humanity, viz., happiness. The pursuit of happiness is the great motive power of all exertion. The "Mormons" we make bold to say, are the happiest people to be found upon the face of the earth. {80} Living without the fear of death, believing that there is no phase of existence more important than the present, they work to enjoy life today, having no dread of tomorrow. Understanding through the teachings of "Mormonism" that all things in the universe which are calculated to impart joy, are ordained of God for His creatures, they seek lawfully to obtain them, and to use them without abusing them. They can rejoice in the midst of the most trying circumstances. While misrepresented, ridiculed, persecuted, abused, and deprived of their just rights, they richly enjoy the happiness which their enemies ineffectually strive to obtain. The absence of sadness and grief from their countenances is so noticeable, that the pious, long faced, "Miserable sinners" of the various sects declare, with uplifted eyes that "the Mormons have no religion in them." Happiness fills their hearts, gladness smiles upon their faces, and joy sparkles in their eyes. "Mormonism" has the power of uniting its adherents in a manner very different and far superior to any other system in the world. The unity of the "Mormons" is noticed and acknowledged by their bitterest enemies, while, at the same time, the disunion among all other religious bodies, and political organizations, is admitted and deplored. There is a spirit in "Mormonism," which leads its followers into unity of sentiment, belief and action. No matter how varied their opinions before; no matter how diverse their sentiments, when they embrace "Mormonism," they are "all baptized by one spirit into one body;" they have "one Lord, one faith, and one baptism," and "one hope of their calling." They are inspired with a desire to gather from all the countries of the earth to one place, and to act in concert together, to accomplish one object, viz., to build up the universal kingdom of the one God. This power of unity is so great, that all the efforts made by its opponents to dissolve or weaken it, are perfectly futile, and in fact only serve to defeat their intended object, rendering its unity more compact, and consequently its strength more potent and enduring. "Mormonism" is the pioneer of intelligence. Mark the path of its travel, whether by its own free will, marching forth to fight its way among the nations, or driven out from the haunts of men, staining its track with its own blood; wherever it has paused for a season, or made a permanent location, newspapers, schools, organizations for improvement, etc., start into life and flourish. It is a friend to all true art and real science, and wars against nothing but that which debases and destroys. {81} "Mormonism" has taken many thousands of poor, honest people, who were miserably dragging out their almost worthless existence, in poverty and servitude, and placed them in a position to become independent, free and comfortable, with an object in life to stimulate them to virtuous and intelligent action. It has transplanted them from the over-crowded, badly-governed, and vice-reeking countries of the Old World, into the virgin soil, the pure atmosphere, and the free institutions of the New World, and that in a new part, where there is room to move, and where the corruptions of modern civilization find no element on which to flourish. It has given them an inheritance upon the earth, a spot they can call their own, and bequeath to their children, and it has given them a voice in all affairs which concern their well being and progress. It will continue the good work of emancipation, and bring joy and gladness to the honest among the down trodden millions. "Mormonism" has solved the great problem of the social evil, and has shown the world how a community can exist and thrive, in the nineteenth century, without a "loathsome ulcer" of female prostitution. It has given a practical answer to the difficult question of "adequate female employment," and shown how every woman can have opportunity to "fill the measure of her creation," and become an honorable wife and happy mother, instead of pining in single misery, toiling for a scanty meal, or wasting a short and shameful life, in pandering to the filthy lusts of the worst men. "Mormonism" has planted itself in a spot given up by all the world to the solitude of barbarism, and has developed the sudden wealth of a vast region supposed to be barren and worthless. Its effects may be seen in the fruitful fields, the lovely orchards, the tasteful dwellings, the handsome stores, the stately public building, tabernacles and school houses, the pleasant shade trees, the sweet scented flowers, and the life bearing water courses, and also may be heard in the hum of industry, the stir of trade, and melody of the song of praise, and the harmony of musical instruments, in more than a hundred towns and cities, where nineteen years ago not a single human habitation could be seen, save the rude wick-e-up of the wandering Indian, nor a sound of human life could be heard except the horrid yell of the red man, shrieking through the affrighted air, and awakening the startled echoes in the stillness of the mountains. Its effects may be seen in the order, peace, unity, sobriety, virtue, intelligence, faith, fortitude, wealth, and happiness of its followers, the most {82} law-abiding, God-fearing, truth-loving and practical people upon the face of the earth. Are not the fruits borne by the tree of "Mormonism," in the short space of thirty-six years from the planting of the seed, good, sound and abundant? And is not every tree known by its fruits? "Mormonism" is a stem planted by the hand of the Lord; watered by "the blood of Saints and of Prophets;" it flourishes gloriously. Its roots are striking deeper every day, and its thriftly branches shoot forth vigorously. The blasts of hell cannot wither it; the fire of the world's wrath cannot touch it; but while "every tree that the Father has not planted shall be rooted up," this "plant of renown," which is the "kingdom of heaven," growing up on the face of the earth, shall stretch out its mighty boughs, and yield forth its precious fruit, till the whole earth reposes under its shelter, and the heavenly ones shall "lodge in the branches thereof." "_We have been driven time after time, and that without cause; and smitten again and again, and that without provocation; until we have proved the world with kindness, and the world has proved us, that we have no designs against any man or set of men; that we injure no man; that we are peaceable with all men, minding our own business, and our business only_." --_Joseph Smith, September, 1, 1838_. {83} The "Reorganized" Church vs. Salvation For the Dead. By Joseph F. Smith, Jr. "And Saviors shall come up on Mount Zion to judge the Mount of Esau and the Kingdom shall be the Lords." Obadiah, 21st verse. The so-called "Reorganized" church, which is so bitter in its antagonism towards the Church of Jesus Christ of Latter-day Saints, has claimed from its beginning to be teaching and practicing the doctrines of the Gospel as they were revealed from God through the Prophet Joseph Smith. Its officers declare that they are walking in the footsteps of the martyred Seer; hewing closely to the line, and observing in all things the commandments which were given from God through his instrumentality, without variation, change, or loss of power from all that pertains to the salvation of the human family in this dispensation of the fullness of times. Their foundation is built upon the absurd and misty claim that the Church of Jesus Christ of Latter-day Saints, which was established April 6, 1830, through the labors of Joseph Smith the Prophet and the will of God, was "rejected with its dead for transgression of its members," and that the "Reorganized" church is a "new organization" [1] which God raised up to succeed the original--but as they would have us believe, "rejected"--Church. It is not my purpose to discuss the foolish question of the "rejection of the Church," but to examine the Reorganite position in regard to salvation for the dead; and to show their lack of harmony with the teachings of the Church of Jesus Christ of Latter-day Saints pertaining to the dead, as those teachings have been revealed through the latter-day Prophet. It stands to reason that if the Lord rejected His Church _with its dead_ because of transgression, or any other cause {84} whatever, that He would not raise up a substitute church to carry on His work on earth and still keep the dead--who could in no wise be held responsible for the rejection--in suspension, and deny to them the privilege of receiving the ordinances of the Gospel by proxy according to the revealed plan of God as it was ordained from before the foundations of the world were laid, as a means of salvation to those who die without a knowledge of the Gospel. To any reasonable mind this truth would need no argument. Yet the "Reorganized" church declares that the Lord did this very thing; and in the light of the revelations given to the Prophet Joseph as well as those in the ancient Scriptures, which bear on this subject of salvation for the dead, their declaration is fatal to their organization; it stamps it as fraudulent and their officers as impostors. A church without salvation for the dead, according to the revealed will of God to the Prophet Joseph Smith, cannot be the Church of Christ. When the Angel Moroni appeared to Joseph Smith on the night of September 21, 1823, he imparted to the youthful Seer many truths of the greatest importance pertaining to the restoration of the Gospel and the establishment of the Church which, the angel said, was about to take place. These instructions were of such weight that they were repeated twice more that night and again the following day, in order that this young man, upon whose shoulders the burden of the latter day work should rest, might be sufficiently impressed with the greatness and importance of his mission. Among the instructions given by the angel at this time, the doctrine of salvation for the dead had an important part. This heavenly messenger said that the prophecy of Malachi the Prophet was about to be fulfilled, and he quoted the fourth chapter of Malachi, but with this variation: "For, behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly shall burn as stubble; for they that come shall burn them, saith the Lord of hosts, that it shall leave them neither root nor branch. * * * Behold, I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of that great and dreadful day of the Lord. And he shall plant in the hearts of the children the promises made to their fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming." (History of the Church, Vol. I, page 12.) At that time the full meaning and glory and significance of this instruction were not understood by the Prophet, although it made a deep impression on his mind. On the 3d day of April, 1836, it was fulfilled, for Elijah the Prophet {85} appeared in the Kirtland Temple to Joseph Smith and Oliver Cowdery, and conferred upon them this Priesthood and the keys of the salvation for the dead stating that-- "Behold the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come. To turn the hearts of the fathers to the children, and the children to their fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors." (Doc. and Cov. 110: 13-16. History of "Reorganized" Church, Vol. 2, page 47.) Following the bestowal of this Priesthood with its keys, the spirit of salvation for the dead was poured out in abundance upon the heads of the Prophet and his people whose hearts began to turn toward their dead fathers. After the Church settled in Nauvoo, baptism for the dead was instituted, the Lord, at first, permitting the ordinance to be performed in the Mississippi river, but later revealing to the Saints that the proper place for this and other rites for the salvation of the dead, must be performed in a Temple built purposely for such ordinances, and that only in times of their extreme poverty could these ordinances be performed elsewhere by His people. Such a temple the Saints were commanded to build, and on the 21st of November, 1841, baptisms for the dead, which had been discontinued in the river at Nauvoo by command of God, October 3, 1841, were resumed in the font of the Lord's House, which had been dedicated for that purpose. [2] These ordinances continued to be performed until the Temple was completed and the Saints were driven from Nauvoo. The spirit of Elijah's work, which had rested so mightily upon the Prophet Joseph, continued with Brigham Young and the "Mormon" people during their travels in the wilderness, and when they arrived in the valleys of the Rocky Mountains, the first commandment to them from the Lord, was to build a Temple to His name, where the ordinances of salvation for the living and for the dead could be performed. This work was done as speedily as possible and from that day to the present the spirit of Temple building and of Temple work for the salvation of mankind has continued with the Church. This action on the part of the Church under the leadership of the successors of Joseph Smith is in harmony with the Scriptures and the teachings and commandments given to the {86} Prophet. He declared that baptism for the dead--the opening of the prison house to them that sit in darkness, and the proclamation of liberty to the captives--was the most glorious of all subjects belonging to the everlasting Gospel, and so greatly was he wrought upon by this work that the subject occupied his mind almost constantly before his death. Moreover, a short time before his martyrdom, the Prophet bestowed upon the Twelve Apostles--who constitute the second quorum in the Church--all the keys and all the ordinances and Priesthood necessary for them to hold in order to carry on this great and glorious work of universal salvation. That the Twelve did receive these keys and powers, we learn from the following quotations from the Times and Seasons. Orson Hyde, one of that quorum, said: "Before I went east on the 4th of April (1844) last, we were in council with Brother Joseph almost every day for weeks, said Brother Joseph in one of those councils, there is something going to happen; I don't know what it is, but the Lord bids me to hasten and give you your endowment before the Temple is finished. He conducted us through every ordinance of the Holy Priesthood, and when he had gone through with all the ordinances he rejoiced very much, and said, now if they kill me you have got all the keys, and all the ordinances and you can confer them upon others, and the hosts of Satan will not be able to tear down the Kingdom as fast as you will be able to build it up; and now, said he, on your shoulders will the responsibility of leading this people rest." (Times and Seasons, Vol. 5, page 651.) This testimony is corroborated by the testimony of Elder Wilford Woodruff, which is found in the same volume, page 698, wherein he says: "And when they (the Twelve) received their endowment, and actually the keys of the Kingdom of God, and oracles of God, keys of revelation, and the pattern of heavenly things; and thus addressing the Twelve (Joseph) exclaimed, 'Upon your shoulders the Kingdom rests, and you must round up your shoulders and bear it, for I have had to do it until now.'" Sister Bathsheba W. Smith, wife of George A. Smith, one of the Twelve to whom these keys were given, was present in the council meetings above referred to, and in an affidavit, dated November 19, 1903, says: "In the year 1844, a short time before the death of the Prophet Joseph Smith, it was my privilege to attend a regular prayer circle meeting in the upper room over the Prophet's store. There were present at this meeting most of the Twelve Apostles, their wives and a number of other prominent brethren and their wives. On that occasion the Prophet arose and spoke at great length, and during his remarks I heard him say that he had conferred on the heads of {87} the Twelve Apostles all the keys and powers pertaining to the Priesthood, and that upon the heads of the Twelve Apostles the burden of the Kingdom rested, and that they would have to carry it." Having shown the consistency of the Church of Jesus Christ of Latter-day Saints with regard to the doctrine of salvation for the dead; and having shown that the keys of this work, and all other keys pertaining to the salvation of mankind have continued with the Church, we will now consider the attitude of the "Reorganization" in relation to this grand and eternal principle of the redemption of the dead. At first the founders of the "Reorganized" church appeared to favor it and declared that when the "Reorganization" was established that this principle would be practiced, for as the "rejection of the church produced an effect on the dead," said they, "as well as on the living, so will the reorganization." [3] But when the "reorganization" took place the change that was promised in regard to the dead was not fulfilled, and since that time to the present day--over forty-five years--baptism for the dead, Temple building and Temple work, have never been, by that organization, practiced or entertained. In fact they have turned about face and have rejected peremptorily the doctrine of baptism for the dead and now declare that _it is not binding on them_. In a resolution adopted by that church, April 9, 1886, the following startling declaration was made: "That as to the alleged 'Temple building and ceremonial endowments therein,' that we know of no Temple building, except as edifices wherein to worship God, and no endowment except the endowment of the Holy Spirit of the kind experienced by the early saints on Pentecost day. "'Baptism for the dead' referred to belongs to those local questions of which the body has said by resolution: "'That the commandments of a local character, given to the first organization of the church are binding on the Reorganization only so far as they are either reiterated or referred to as binding by commandment to this church.' And that principle has neither been reiterated nor referred to as a commandment." [4] In February, 1904, the president of that "organization" declared that baptism for the dead was a _permissive rite_, [5] and that it was taken from the Church, "and if subsequently it was to be engaged in," said he, "and enjoyed by the same people, it must be restored again by revelation and command, and could not be assumed as being held over by suffrance. We do not {88} know of any revelation or command authoritatively promulgated renewing the privilege." His statement is a flat acknowledgment that he does not hold the keys of this work and that they can only be received by revelation. That he does not hold the keys is true. That he did not receive them from his father he admits, [6] and William Marks, William W. Blair and Zenas H. Gurley, who "ordained" him to his office of president of the "Reorganized" church, never held them. They could only be obtained from the Prophet Joseph Smith, and from him, as has been shown, the Twelve received them in 1844. "Young Joseph" might truthfully have gone further and declared that if the privilege was taken away, before it could again be practiced with authority and power that the keys of the Priesthood which were held by Elijah would again have to be restored. His statement is an unqualified admission that the work of Elijah was performed in vain. He challenges that prophet's statement, _that the time had fully come_. He acknowledges that, in spite of all the efforts of the "Reorganization" in the attempt to save souls, the whole earth is in danger of being "_smitten with a curse_" and "_utterly wasted_" at the coming of the great and dreadful day of the Lord, _which is "near, even at the doors_." If this statement of the president of the "Reorganized" church is true, then the members of his church stand in jeopardy every hour; darkness covers the face of the earth; there is no salvation for the children of men; the word of the Lord has failed, and destruction awaits the earth and her inhabitants. In declaring that baptism for the dead was a "_permissive rite_" he shows a willful lack of understanding pertaining to the great eternal plan of salvation which was revealed through his Prophet father. In declaring that baptism was a local commandment to the Saints at Nauvoo, _not binding on the members of the "Reorganization_" the members of his church acknowledge that the hand of Jehovah is not guiding them; that they are floundering in the mire of unbelief and ignorance. They make light of one of the "_most glorious subjects belonging to the everlasting Gospel_." Yes, the authorities of the "Reorganized" church have declared by conference resolution that baptism for the dead _is {89} not binding_ on them because it was a _local commandment_, and "_has never been reiterated nor referred to as a commandment_!" Judged by the Reorganite standards of faith and doctrine will this statement bear the light of investigation? Baptism a _local commandment, not binding on the Saints_! "To the law and the testimony," said Isaiah, "if they speak not according to this word, it is because there is no light in them." In section 128 of the Doctrine and Covenants (sec. CX Reorganite edition), verse 17, in a revelation [7] to the Prophet Joseph Smith, we read the following: "I will give you a quotation from one of the Prophets, who had his eye fixed on the restoration of the priesthood, the glories to be revealed in the last days, and in an especial manner this _most glorious of all subjects belonging to the everlasting gospel_, viz.: the baptism for the dead; for Malachi says, last chapter, verses 5, 6, 'Behold I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.'" Not only is the Priesthood which was revealed by Elijah the Prophet, pertaining to the "most glorious of all subjects belonging to the everlasting Gospel," but it is of the most importance, for the Prophet Joseph says: "The _greatest responsibility_ in this world that God has laid upon us, is to _seek after our dead_. The apostle says they without us cannot be made perfect. Now I will speak of them: I say to you, Paul, you cannot be perfect without us; It is necessary that those who have gone before, and those who come after us should have salvation in common with us, and thus hath God made it _obligatory_ to man. Hence God said he would send Elijah." (Times and Seasons, 6: 616.) Moreover, at the conference of the Church held October 3, 1841, he presented, "Baptism for the dead as the only way that men can appear as saviors on Mount Zion. The proclamation of the first principles of the Gospel was a means of salvation to men individually, and it was the truth, not men, that saved them; but men by actively engaging in rites of salvation _substitutionally_, become instrumental in bringing _multitudes of their kin_ into the kingdom of God. * * * There is {90} a way to release the spirit of the dead; that is by the power and authority of the Priesthood--by binding and loosing on earth. "This doctrine appears glorious inasmuch as it exhibits the greatness of divine compassion, and benevolence in the extent of the plan of human salvation. This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties, and distresses. * * * "This doctrine, he said, presents in a clear light the wisdom and mercy of God, in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven, and they judged according to the deeds done in the body. _This doctrine was the burden of the Scriptures. Those Saints who neglect it, in behalf of their deceased relatives, do it at the peril of their own salvation_." (Times and Seasons, Vol. 2, pages 577-578, also History of "Reorganized" Church, Vol. 2, pages 545-546.) Now, whom shall we believe? The "Reorganized" church that has rejected baptism for the dead, declaring it to be a _local commandment not binding on them_, or the Prophet Joseph Smith who declares that it is the burden of the Scriptures, and that if we neglect it it is at the peril of our own salvation? The significance of this principle is even more emphatically expressed in section 128 of the Doctrine and Covenants (CX Reorganite edition). Let me quote: Verse 5. "You may think this order of things to be very particular, but let me tell you, that they are only to answer the will of God, by conforming to the ordinance and preparation that the Lord ordained and prepared before the foundation of the world, for the salvation of the dead, _who should die without a knowledge of the Gospel_." Verse 8. "For out of the books shall your dead be judged, according to their own works, whether they themselves have attended to the ordinances in their own _propria persona_ or by means of their own agents, according to the ordinance which God has prepared for their salvation from before the foundation of the world, according to the records which they have kept concerning their dead." Verse 15. "And now, my dearly beloved brethren and sisters, let me assure you that these are principles, in relation to the dead and the living, that cannot be lightly passed over, as pertaining to our salvation, for their salvation is necessary and essential to our salvation, as Paul says concerning the fathers, 'that they without us cannot be made perfect, neither can we without our dead be made perfect.'" Verse 18. "It is sufficient to know * * * that the earth will be smitten with a curse, unless there is a welding link of some kind or other, between the fathers and the children, upon some subject or other, and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they nor we be made perfect without those who have died in the Gospel also; for it is necessary in the ushering in of the dispensation of the fullness of times, which dispensation is now beginning to usher in, that a whole and complete and perfect union and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed, from the days of Adam even to the present time; and not {91} only this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent shall be revealed unto babes and sucklings in this the dispensation of the fullness of times." From the original manuscript history of the Prophet Joseph Smith, now in the Historian's office, Salt Lake City, I obtain the following under date of January 20, 1844: "Preached at the southwest corner of the Temple to several thousand people, although the weather was somewhat unpleasant. My subject was the sealing of the hearts of the fathers to the children, and the hearts of the children to the fathers." Of this discourse a synopsis was reported by Elder Wilford Woodruff, from which the Prophet Joseph records the following in that history: "The Bible says, 'I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord; and he shall turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and smite the earth with a curse.' "Now, the word _turn_ here should be translated _bind_, or seal. But what is the object of this important mission? or how is it to be fulfilled? The keys are to be delivered, the spirit of Elijah is to come, the Gospel to be established, the Saints of God to be gathered, Zion built up, and the Saints to come up as saviors on Mount Zion. "But how are they to become saviors on Mount Zion? By building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations, and sealing powers upon their head, in behalf of all their progenitors, who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them; and herein is the chain that binds the hearts of the fathers to the children, and the children to the fathers, which fulfills the mission of Elijah. And I would to God that this Temple was now done, that we might go into it, and go to work and improve our time, and make use of the seals while they are on earth. "_The Saints have not too much time to save and redeem their dead_, and gather together their living relatives, that they may be saved also, _before the earth will be smitten_, and the consummation decreed falls upon the world. "I would advise all the Saints to go to with their might and gather together all their living relatives to this place, that they may be sealed and saved, that they may be prepared against the day that the destroying angel goes forth; and if the _whole Church_ should go to _with all their might to save their dead_, seal their posterity, and gather their living friends, and spend none of their time in behalf of the world, _they would hardly get through before night would come when no man can work_." On the 12th of May, 1844, the Prophet Joseph said: "It is not only necessary that you should be baptized for your dead, but you will have to go through all the ordinances for them, same as you have gone through to save yourselves. There will be 144,000 {92} saviors on Mount Zion, and with them an innumerable host that no man can count." We learn from the foregoing quotations the following important facts pertaining to the salvation of the dead: 1. Salvation in behalf of the dead is the binding or sealing of the hearts of the fathers and the children, the welding link. (Doc. and Cov., 128: 18, Reorganite edition CX: 18.) 2. It is the most glorious subject belonging to the everlasting Gospel. (Doc. and Cov., 128: 17, Reorganite edition CX: 17.) 3. It is the greatest responsibility in this world that God has laid upon us--to seek after our dead. (Times and Seasons, Vol. 6, page 616.) 4. It is obligatory to man. (Times and Seasons, Vol. 6, page 616.) 5. Without it the whole earth and its inhabitants would be smitten with a curse. (Malachi 4: 6. Doc. and Cov. 128: 18, Reorganite edition, CX: 18.) 6. It is an eternal doctrine prepared before the foundation of the world. (Doc. and Cov. 128: 5, 8, 18, Reorganite edition CX: 5, 8, 18.) 7. It is the burden of the Scriptures. (Times and Seasons, Vol. 2, page 578, Reorganite church history, Vol. 2, page 546.) 8. If we neglect it it is at the peril of our own salvation. (Times and Seasons, Vol. 2, page 578, Reorganite church history, Vol. 2, page 546.) 9. Through it we become saviors on Mount Zion, and may save multitudes of our kin. (Times and Seasons, Vol. 2, page 577, Reorganite church history, Vol. 2, page 545.) 10. We without our dead and our dead without us cannot be saved with a perfect salvation. (Doc. and Cov. 128: 18, Reorganite edition CX: 18.) 11. We cannot lightly pass this doctrine over as pertaining to our salvation. (Doc and Cov. 128: 15, Reorganite edition CX: 15.) 12. The time granted to the Saints to redeem their dead and gather and seal their living relatives before the earth shall be smitten with a curse, is none too long." (History of Joseph Smith, January 20, 1844.) Now, my Reorganite friends, in the face of this how dare you presume to circumscribe, limit and profane this doctrine of salvation for the dead? Why do you call this eternal and most glorious principle a "_permissive rite_," a "_local commandment_?" and declare before God that _it is not binding on you_? God has declared it to be ordained before the foundations of the world were laid for the salvation of the dead who die without a knowledge of the Gospel--an eternal principle, the burden of the Scriptures, obligatory to man. Are you in harmony with the word of God? Were your leaders inspired to declare in the face of Jehovah's commands that this eternal principle was a "_local commandment_" not given to _them_ as a _commandment_? Binding only on the Saints at Nauvoo? Do you not fear and tremble for your own salvation in neglecting {93} the salvation of your dead? If the Jews who lived in the days of Christ will have to answer for "all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of Zacharias, son of Barachias," because they neglected the salvation of their dead as well as their own salvation, pray tell, what will your punishment be? (See Times and Seasons, Vol. 3, pages 760-761.) Remember that _you_ without _your dead_ cannot be made perfect. Confronted by this evidence, for you to declare that your leaders are inspired and that yours is the Church of Christ, is most preposterous! That the salvation of the dead is a Bible doctrine practiced by the ancient Saints, we learn from the writings of Peter (I Peter 3: 18-20) and Paul (I Cor. 15: 29), and the Revelator John (Rev. 22: 12). Isaiah prophesied of it (Is. 42: 6, 7 and 61: 1, 2), and our Redeemer taught it to the Jews (John 5: 28, 29), not as a _local commandment_, but as an eternal Truth and a principle of the greatest importance to the whole human family. And for that reason "Christ also hath suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the spirit, by which also he went and preached (not in vain) unto the spirits in prison." The keys of the Priesthood belong to the presiding officer of the Church and must be held in order that the ordinances of a perfect salvation may be administered to the Saints and in behalf of the dead. The keys of the Priesthood could only be received from the one who held them, the Prophet Joseph Smith, who received them from the heavens. Any man claiming to be the President of the High Priesthood without these keys is an imposter. We have been given a key by which the impostor may be detected, for we have the word of the Lord that, "The great and grand secret of the whole matter, and the _summum bonum_ of the whole subject that is lying before us, consists in obtaining the power of the Holy Priesthood. For him to whom these keys are given there is _no difficulty_ in obtaining a knowledge of facts in relation to the salvation of the children of men, both as well for the dead as for the living." (Doc. and Cov. 128: 11, Reorganite edition CX: 11.) This declaration from the Lord through the Prophet Joseph Smith is most explicit. We may ask: Has the president of the 'Reorganized' church obtained this Priesthood? No, he has not! Then there is no wonder that he cannot obtain "_knowledge of the facts_ in relation to the salvation of the children of men, both as well for the dead as for the living." {94} If he had obtained the keys would it be possible for him to lead his people for more than forty-five years without a _knowledge_ of this power which the Lord through the Prophet declares _is not difficult for him who holds the keys and the powers of the Holy Priesthood_, and which is the "sealing and binding power, and in one sense of the word the keys of the kingdom which consists in the keys of knowledge?" If he held these keys would it be possible that this grand and glorious principle would have been neglected for so long a time when his father the Prophet declared that in this day there was "not too much time to save and redeem" the dead and gather the living relatives that they also may be saved, before the consummation decreed falls upon the world? Would it be possible, if he held these keys, for him to declare that this doctrine was a _local commandment_, a _permissive rite_, not binding on the Saints? Verily No! The Lord declared in 1842, that He was about to restore to earth many things pertaining to the Priesthood (Doc. and Cov. 127: 5, Reorganite edition CIX: 5), and that only in Temples could the fullness of the Priesthood be restored (Doc. and Cov. 124: 28, Reorganite edition CVII: 10). Did the word of the Lord fail? Did the Lord make a mistake? If the contention of the "Reorganized" church is true, He did. But Latter-day Saints know better. On our part we will accept the word of the Lord. Since the "Reorganized" church does not build Temples, and knows of "no temple building except as edifices wherein to worship God and no endowment except the endowment of the Holy Spirit of the kind experienced by the early Saints on Pentecost day," it is to be expected that their president should be ignorant of the "fullness of the Priesthood" and therefore experience great "_difficulty_ in obtaining knowledge." If the elders of that church had read in the CVII section of their Doctrine and Covenants (L. D. S. edition 124: 39-42) they would have discovered that the doctrine of "ceremonial endowments" is there taught most plainly: "Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices, by the sons of Levi, and for your oracles in your most holy places, wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor and endowment of all her municipals, are ordained by the ordinances of my holy house, which my people are always commanded to build unto my holy name. "And verily I say unto you, let this house (Nauvoo Temple) be {95} built unto my name, that I may _reveal mine ordinances therein_, unto my people; for I deign to reveal unto my Church, things which have been kept hid from before the foundation of the world; things that pertain to the dispensation of the fullness of times; and _I will show unto my servant Joseph all things_ pertaining to this house and _the Priesthood thereof_." Now, if all the foregoing passages are true--and they must be if Joseph Smith was a Prophet of God, which he was--then these things pertaining to the Priesthood were revealed to him; and salvation for the dead is just as binding on us and just as important as salvation for the living. One depends upon the other, and they are binding on all the children of men. The Church of Jesus Christ of Latter-day Saints cannot teach one without the other, for they are inseparable. A house divided against itself cannot stand. Repent, therefore, and receive the Gospel, save yourselves with your dead by becoming saviors on Mount Zion, before the consummation decreed falls upon the earth; and by hearkening to these things, you will not be "smitten with a curse", nor "utterly wasted" when the dreadful day of the Lord does come. "Brethren, shall we not go on in so great a cause? Go forward and not backward. Courage, brethren; and on, on to the victory! Let your hearts rejoice and be exceedingly glad. Let the earth break forth into singing. Let the dead speak forth anthems of eternal praise to the King Immanuel, who hath ordained before the world was, that which would enable us to redeem them out of their prison; for the prisoner shall go free!" (Doc and Cov. 128: 22, Reorganite Doc. and Cov. 110: 22.) An Editorial From the Times and Seasons Written by the Prophet Joseph Smith. The great designs of God in relation to the salvation of the human family are very little understood by the professedly wise and intelligent generation in which we live; various and conflicting are the opinions of men concerning the plan of salvation; the requisitions of the Almighty; the necessary preparations for heaven; the state and condition of departed spirits; and the happiness, or misery that is consequent upon the practice of righteousness and iniquity according to their several notions of virtue, and vice. The Mussulman condemns the heathen, the Jew and the Christian, and the whole world of mankind that rejects his Koran as infidels, and consigns the whole of them to perdition. The Jew believes that the whole world that rejects his faith, and are not circumcised are Gentile dogs, and will be damned. The heathen are equally as tenacious about their {96} principles, and the Christian consigns all to perdition who cannot bow to his creed and submit to his _ipse dixit_. But while one portion of the human race are judging and condemning the other without mercy, the great Parent of the universe looks upon the whole of the human family with a fatherly care, and paternal regard. He views them as His offspring; and without any of those contracted feelings that influence the children of men, causes "_His sun_ to rise on the evil and the good, and sends _His rain_ on the just and the unjust." He holds the reins of judgment in His hands; He is a wise lawgiver, and will judge all men not according to the narrow contracted notions of men, but "according to the deeds done in the body whether they be good or evil;" or whether those deeds were done in England, America, Spain, Turkey, India: He will judge them "not according to what they have not, but according to what they have;" those who have lived without law will be judged without law, and those who have a law will be judged by that law; we need not doubt the wisdom and intelligence of the great Jehovah. He will award judgment or mercy to all nations according to their several deserts, their means of obtaining intelligence, the laws by which they are governed; the facilities afforded them of obtaining correct information; and His inscrutable designs in relation to the human family; and when the designs of God shall be made manifest, and the curtain of futurity be withdrawn, we shall all of us eventually have to confess, that the Judge of all the earth has done right. The situation of the Christian nations after death is a subject that has called forth all the wisdom and talent of the philosopher and the divine; and it is an opinion which is generally received, that the destiny of man is irretrievably fixed at his death; and that he is made either eternally happy, or eternally miserable,--that if a man dies without a knowledge of God, he must be eternally damned, without any mitigation of his punishment, alleviation of his pain or the most latent hope of a deliverance while endless ages shall roll along. However orthodox this principle may be, we shall find that it is at variance with the testimony of holy writ; for our Savior says that all manner of sin, and blasphemy shall be forgiven men wherewith they shall blaspheme; but the blasphemy against the Holy Ghost shall not be forgiven, neither in _this world_, nor in the _world to come_; evidently showing that there are sins which may be forgiven in the _world to come_; although the sin of blasphemy cannot be forgiven. Peter also in speaking concerning our Savior says that "He went and preached unto spirits in prison, which sometime were disobedient, when once the long suffering of God waited in the days of Noah." I Pet. iii: 19, 20. Here then, we have an account of our Savior preaching to the spirits in prison; to spirits that had been imprisoned from the days of Noah; and what did He preach to them? that they were to stay there? Certainly not; let His own declaration testify: 'He hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised." Luke iv: 18. Isaiah has it: "_To bring out the prisoner from the prison_, and them that sit in darkness _from the prison house_." Is. xlii: 7. It is very evident from this that He not only went to preach to them, but to deliver, or bring _them out of the prison house_. Isaiah in testifying concerning the calamities that will overtake the inhabitants of the earth says: "The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgressions thereof shall be heavy upon it; and it shall fall and not {97} rise again. And it shall come to pass in that day, that the Lord shall punish the hosts of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together as prisoners are gathered in the pit, and shall be _shut up in prison_, and after many days _shall they be visited_." Thus we find that God will deal with all the human family equally; and that as the antediluvians had their day of visitation, so will those characters referred to by Isaiah, have their time of visitation and deliverance, after having been many days in prison. The great Jehovah contemplated the whole of the events connected with the earth, pertaining to the plan of salvation, before it rolled into existence, or ever the "morning stars sung together for joy," the past, the present and the future, were, and are with Him one eternal now; He knew of the fall of Adam, the iniquities of the antediluvians, of the depth of iniquity that would be connected with the human family; their weakness and strength, their power and glory, apostasies, their crimes, their righteousness and iniquity; He comprehended the fall of man and their redemption; He knew the plan of salvation and pointed it out; He was acquainted with the situation of all nations and with their destiny; He ordered all things according to the counsel of His _own_ will, He knows the situation of both the living and the dead, and has made ample provision for their redemption according to their several circumstances and the laws of the Kingdom of God, whether in this world, or in the world to come. The idea that some men form of the justice and mercy of God, is too foolish for an intelligent man to think of; for instance it is common for many of our orthodox preachers to suppose that if a man is not what they call converted, if he dies in that state, he must remain eternally in hell without any hope:-- "Infinite years in torment must he spend And never, never, never, have an end." And yet this eternal misery is made frequently to rest upon the merest casualty,--the breaking of a shoe-string, the tearing of a coat of those officiating, or the peculiar location in which a person lives may be the means indirectly of his damnation, or the cause of his not being saved. I will suppose a case which is not extraordinary: Two men who have been equally wicked, who have neglected religion, are both of them taken sick at the same time; one of them has the good fortune to be visited by a praying man, and he gets converted a few minutes before he dies; the other sends for three different praying men, a tailor, a shoemaker and a tinman. The tinman has a handle to solder on to a can; the tailor a button-hole to work on some coat that is needed in a hurry; and the shoemaker has a patch to put on somebody's boot; they none of them can go in time, the man dies and goes to hell; one of these is exalted to Abraham's bosom; he sits down in the presence of God, and enjoys eternal, uninterrupted happiness, while the other who was equally as good as he, sinks to eternal damnation, irretrievable misery and hopeless despair; because a man had a boot to mend, the button-hole of a coat to work, or a handle to solder on to a saucepan. The plans of Jehovah are not so unjust; the statements of holy writ so visionary; nor the plan of salvation for the human family so incompatible with common sense; at such proceedings God would frown with indignation, angels would hide their heads in shame; and every virtuous, intelligent man would recoil. If human laws award to each man his deserts, and punish all {98} delinquents according to their several crimes; surely the Lord will not be more cruel than man, for He is a wise Legislator and His laws are equitable, His enactments more just and His decisions more perfect than those of man; and as man judges his fellow man by law, and punishes him according to the penalty of that law, so does the God of heaven judge "according to the deeds done in the body." To say that the heathen would be damned because they did not believe the gospel would be preposterous; and to say that the Jews would all be damned that do not believe in Jesus, would be equally absurd; for "how can they believe on him of whom they have not heard; and how can they hear without a preacher; and _how can he preach except he be sent_;" consequently neither Jew nor heathen can be culpable for rejecting the conflicting opinions of sectarianism, nor for rejecting any testimony but that which is sent of God, for as the preacher cannot preach except he be sent, so the hearer cannot believe without he hears a sent preacher; and cannot be condemned for what he has not heard; and being without law will have to be judged without law. When speaking about the blessings pertaining to the gospel, and the consequences connected with disobedience to its requirements, we are frequently asked the question, What has become of our fathers? Will they all be damned for not obeying the gospel, when they never heard it? Certainly not. But they will possess the same privilege that we here enjoy, through the medium of the _everlasting_ Priesthood, which not only administers on earth but in heaven, and the wise dispensations of the great Jehovah; hence those characters referred to by Isaiah will be visited by this Priesthood, and come out of their prison, upon the same principle as those who were disobedient in the days of Noah, were visited by our Savior (who possessed the everlasting Melchisedek Priesthood) and had the gospel preached to them by Him in prison; and in order that they might fulfill all the requisitions of God, their living friends were baptized for their dead friends, and thus fulfilled the requirement of God which says: "Except a man be born again of water, and of the spirit he can in no wise enter into the kingdom of heaven;" they were baptized of course, not for themselves, but for their dead. Crysostum says that the Marchionites practiced baptism for the dead, "after a catachumen was dead they hid a living man under the bed of the deceased; then coming to the dead man they asked him whether he would receive baptism, and he making no answer, the other answered for him, and said that he would be baptized in his stead; and so they baptized the living for the dead." The church of course at that time was degenerate, and that particular form might be incorrect, but the thing is sufficiently plain in the Scriptures, hence Paul, in speaking of the doctrine, says, "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" I Cor. 15: 29. Hence it was that so great a responsibility rested upon the generation in which our Savior lived; for, said He, "That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel, unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, all these things shall come upon this generation." Matt, xxiii: 35, 36. Hence as they possessed greater privileges than any other generation, not only pertaining to themselves but to their dead, their sin was greater, as they not only neglected their own salvation but that {99} of their progenitors, and hence their blood was required at their hands. And now as the great purposes of God are hastening to their accomplishment and the things spoken of in the prophets are fulfilling, as the Kingdom of God is established on the earth, and the ancient order of things restored, the Lord has manifested to us this duty and privilege, and we are commanded to be baptized for our dead, thus fulfilling the words of Obadiah when speaking of the glory of the latter day. "And saviors shall come up on Mount Zion to judge the remnant of Esau; and the kingdom shall be the Lord's." A view of these things reconciles the Scriptures of truth, justifies the ways of God to man, places the human family upon an equal footing, and harmonizes with every principle of righteousness, justice and truth. We will conclude with the words of Peter: "For the time past of our life may suffice us to have wrought the will of the Gentiles. * * * For, for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit."--Times and Seasons, Vol. 3, pages 759-761. "_That moment that men seek to build up themselves, in preference to the kingdom of God, and seek to hoard up riches, while the widow and the fatherless, the sick and afflicted around they are in poverty and want, it proves that their hearts are weaned from their God_." --_Brigham Young_. "_We glory in our tribulation, because we know that God is with us, that He is our friend, and that He will save our souls. We do not care for them that can kill the body; they cannot harm our souls_." --_Joseph Smith, December 16, 1818_. Footnotes: 1. In a number of articles by Zenas H. Gurley, one of the founders of the "Reorganized" church, in the _Saints Herald_, Vol. I, the "Reorganization" is referred to as "a new organization of the Church." This agrees with the statement of the president of that church, in the _Saints Herald_, Feb. 17, 1904. Said he: "The Church, using the word to mean the Church rejected, has not been again received." 2. The font was dedicated November 8, 1841, by President Brigham Young in the presence of and under the direction of the Prophet Joseph Smith. Millennial Star 18: 744-745. 3. History of "Reorganized" church, Vol. 3, page 245. 4. Conference resolutions pamphlet of "Reorganized" church, page 82. 5. Editorial in "Saints Herald," Feb. 17, 1904. 6. In his testimony before the Circuit Court, at Kansas City, in the "Temple Lot" suit, he said: "No, sir, I did not state that I was ordained by my father; I did not make the statement. I was not ordained by my father as his successor; according to my understanding of the word _ordain_, I was not." Plaintiff's Abstract, page 79, paragraph 126. 7. In a communication from the president of the "Reorganized" church, which is now in the hands of the writer, the statement is made that there is nothing in sections 127 and 128 (CIX and CX "Reorganite" edition) of the Doctrine and Covenants, "to indicate that they are revelations. These articles refer only to the baptism for the dead." The Prophet Joseph, however, in these articles on baptism for the dead declares that they _are_ revelations. See sec. 127, verses 4, 6, 8 and 10; also 128, verse 2. {100} ACKNOWLEDGE YOUR FAULTS. By Elder Orson F. Whitney in Millennial Star, 1882. "He that humbleth himself shall be exaulted."--_Jesus_. If there is one thing more than another in the character of a great man which challenges respect and admiration, and proves most conclusively his worthiness to the title, it is the readiness with which he acknowledges a fault, confesses an error, and manifests sincere repentance for wrong-doing. We would not be understood as affirming that none are great but those who evince this disposition, for that would be to the exclusion of many whose virtues well merit consideration and esteem; but we do feel confident in asserting that among the great they are the greatest, among the noble the noblest, and among the admired, most deserving of admiration. Many people consider it an evidence of weakness to acknowledge a mistake or to own that they are ever in the wrong, and flatter themselves with the idea that they display true courage and heroic firmness by refusing to repent of an evil act, by declining to concede a personal imperfection, or persisting in a mistaken belief or practice after having been convinced of the error of their course. A more egregious blunder could scarcely be committed. The facts are exactly to the contrary. It is weakness which induces anyone, after having been persuaded of an error, to still cling to that error. It is not courage, it is cowardice, not firmness, but stubbornness, which prevents a person from acknowledging a fault, or repenting of an evil deed. The man of genuine courage is he who dares confess his follies and imperfections; the soul of strength and firmness, which everybody must honor and admire, is the one which forsakes and resists the allurements of evil, and stands up for the right in the face of every opposing power or influence. Various opinions are entertained as to what constitutes greatness of character. With the ignorant masses it would be aristocratic rank, high official station, or the possession of unlimited wealth; with the more enlightened classes, military prowess or great intellectual achievements; but to the true Christian there is but one idea worthy to be accepted as a {101} criterion of guidance in the carving out and formation of a perfect character. The noblest Being that ever walked the earth, could claim no worldly rank or aristocratic title; the mightest character the world has ever seen came neither to dazzle by intellectual brilliance nor to devastate with fire and sword; the wealthiest and greatest of all the sons of God had not bread to eat nor where to lay his aching head. He was one who preached purity of mind and lowliness of heart, and practiced what he preached with all consistency. He taught his followers that moral worth was superior to mental endowment; that humility, not haughtiness, was characteristic of nobility on high; that all who would be masters hereafter, must expect to be servants in this probation; that it was far more heroic to save than to slaughter mankind, and that the chief lesson of life was to learn to sacrifice earthly things in order to lay up treasures in heaven. He taught that repentance of sins must necessarily precede redemption therefrom, since it was impossible for sin to inherit His holy kingdom. He exhorted to beware of self-righteousness, and declared that the publican, who with bended head and humility of heart cried out, "God be merciful unto me a sinner," was more to be justified than the proud and boastful Pharisee, who, instead of confessing his sins and humbly suing for forgiveness, stood erect in self-righteous conceit, thanking the Lord that he had no sins, and congratulating himself that he was pure and holy in the eyes of that being whose voice calls all men to repentance, and declares that all who say they are without sin deceive themselves and the truth is not in them. Two classes of Pharisees abound in modern society; those who actually imagine they are without fault, and those who, though conscious of defects, stubbornly refuse to acknowledge them. The former, enveloped in pious vanity and lulled into fancied security by the delusive hope that their souls are already "saved," sit down in the very midst of the fight, take off their armor and lay aside their weapons, as complacently as if the battle was already won; while the others, like the inmates of a beleaguered city, conscious of weakness and certain of eventual defeat, but wilfully preferring death and dishonor to the merciful alternative of an honorable surrender, entrench themselves behind the weak walls of arrogance and pride, and await the onslaught of the all-conquering foe. Poor dupes of priestcraft and iniquity! The blind worshipper of self, however rapt in the ecstasies of sanctified egotism, will find too late that the warfare against sin ends only with life itself, and that "hopes of salvation," without truth for a {102} basis and reason for a guide, are as ineffectual as faith without works or zeal without judgment. As for those who knowingly wed themselves to error, loving darkness rather than light, and choosing the paths of sin to the ways of righteousness, the day of their disaster is near. The battering rams of eternal truth will soon be leveled at their crumbling walls, the refuge of lies will be swept away, and the acts of folly and wickedness they were once ashamed to confess, proclaimed in a voice of thunder from the house tops. It is a great mistake to suppose anything is to be lost by acknowledging sin, and covenanting to forsake it forever. On the contrary, everything is to be gained. God has declared that he cannot look upon sin with the least degree of allowance. How then can a man please God if he will not repent of his sins? How can he repent if he will not acknowledge that he has sins? And how can he claim that he has no sins without branding himself as a liar and consequently as a sinner in the sight of heaven? It is the act of a hero to acknowledge an error. It is the act of a coward to deny or resent a righteous accusation. Herod was a coward when he imprisoned and beheaded John the Baptist for reprimanding him for committing the crime of adultery. David was never more a hero than when, on being accused of a similar misdeed, he humbly acknowledged his transgression. The contrast is sublime. Herod, the petty tetrarch, with the instincts of a guilty coward, resenting the imputation and wreaking vengeance upon his accuser; David, the illustrious monarch, with a thousand fold his power and prestige, bending from his throne before one of the meanest of his subjects, and humbly confessing the crime of which he was accused. David before Goliath was not so brave a man as David before Nathan the Prophet. Deprive him of one dark stain upon his life, and the royal son of Jesse stands out as one of the grandest characters in the history of the world. A king, wealthy and powerful, a warrior, mighty and renowned, a poet whose genius was the literary splendor of his age; but as a king he was never greater, as a warrior never mightier, as a poet never grander or more sublimely pathetic, than when he bowed his head and wept, exclaiming, "I have sinned against the Lord." {103} AN INTERVIEW IN THE ATLANTA CONSTITUTION ON THE "MORMON" FAITH, With Ben. E. Rich, of _The Church of Jesus Christ of Latter Day Saints_. (From the Atlanta Constitution, March 26, 1899.) The Mormon conference held in Atlanta during the past week was fairly well attended, and the elders were assigned to their new fields of labor, and have left the city in pairs. It is the policy of the Mormon church to send their elders out two by two, traveling without purse or scrip; they receive no remuneration, so far as earthly reward is concerned, for the labor performed in the missionary field. They are called from the farm, from the store and other avocations of life to go to the various parts of the earth and proclaim the gospel as they understand it; remaining from two to three years, or until they are honorably released to return to their homes. Elder Ben. E. Rich is President of the Southern States Mission, and has charge of the elders traveling in the states of Virginia, Tennessee, Kentucky, Alabama, Louisiana, Mississippi, Florida, South Carolina, North Carolina and Georgia. He was present at the conference just closed, and gave The Constitution the following interview concerning the doctrines of the Mormon faith. We present the same to our readers, as Mormonism from a Mormon standpoint: Reporter--"Mr. Rich, I understand you are an Elder in the Mormon Church. Why is it called by that name?" Elder Ben. E. Rich--"I am an Elder in the Church of Jesus Christ of Latter Day Saints. That is its proper title, as recognized by all its members. The word 'Mormon' is taken from {104} the Book of Mormon. It is the name of a prophet of God who lived on the American continent several hundred years ago, and who compiled and abridged the writings of other prophets who preceded him, and left his record, which was buried in a hill and was obtained by the Prophet Joseph Smith in this century and translated by him, through the gift and power of God." "Oh, that I suppose is the Mormon Bible?" "No, sir; the 'Mormon' Bible is the same as that which is received throughout Christendom, commonly known as the King James translation. We use no other Bible. The Book of Mormon is a record of the history and revelations of God to the people who formerly inhabited the Western Hemisphere, while the Bible records the history and revelations given upon the Eastern continent. They both run together and harmonize, being inspired with the same spirit, but they are separate and distinct, and the Book of Mormon is not called the Bible by the Latter Day Saints." "Well, is not the Book of Mormon an addition to the Bible, and is it not in violation of the last chapter in the Bible, which says, 'If any man shall add unto these things, God shall add unto him the plagues that are written in this book?'" (Rev. xxii: 18.) "It is an addition to the Bible in one sense of the term, but not in the sense of the prohibition which you have cited. Man is forbidden to add to the words of the book which John the Beloved wrote by divine command, and is called the Apocalypse, or Book of Revelation. Compilers place that book last in the canon of scripture, but scholars state that the epistles of John were written later than the Revelation. Be that as it may, John himself must proclaim further revelation after writing the book, for he was told while in the vision, 'Thou must prophesy again before many peoples and nations and tongues and kings.' (Rev. x: 11.) There is no contradiction in this, because God, through His servants, or in any way He pleases, may reveal His will, give commandments and manifest light and truth. It is preposterous to think that God sealed up His own lips when He merely forbade man to add to what He reveals. That is a standing commandment, as it was embodied in the Mosaic law. 'Ye shall not add unto the word which I command you, neither shall ye diminish aught from it.' (Deut. iv: 2.) The common rendering of the words in the Book of Revelation when applied to the law given thousands of years before, would make all the prophets and apostles and Jesus Christ Himself transgressors of the commandment. It {105} simply means that when God reveals anything, man shall not add to or take from that which He communicates." "But, seeing that we have the word of God, the Bible, and Christian churches teaching what is in the Bible, what need is there of another church and another revelation?" "The very fact that there are so many conflicting churches, all professing to establish their opposing creeds upon the Bible, is evidence of itself that something more is needed, to set mankind right on the doctrine of Christ and make the word of God plain to the common understanding. No two churches or religious organizations understand the Scriptures alike. Even preachers of the same denomination disagree as to the meaning of certain passages, and Christendom, so-called, is therefore a very Babel of confusion. 'God is not the author of confusion.'" (I. Cor. xiv: 33.) "But, do you mean to say that the Book of Mormon will set these matters right and clear up all that is obscure in the Bible?" "No, we do not make any such claim as that. The Book of Mormon merely discloses what was taught on this land centuries ago by divine commandment and revelation, as the Bible relates what was taught ages ago in Palestine, except that the Book of Mormon is very much plainer and couched in much simpler language. But it is valuable as casting light on the Jewish scriptures and in being the record of God's dealings with a large portion of the human family, who could not be reached by the prophets and apostles who ministered on the Eastern Hemisphere. It gives an account of a visit made by Jesus Christ after His resurrection, to the people on this land, and the establishment among them of His church, organized on the same pattern as the church in Palestine, with the same doctrines, ordinances, gifts and blessings. All this being made much more definite than it is in the Jewish scriptures, the Book of Mormon is therefore a great aid to the understanding of Christian truth. But we do not depend upon any book for the gospel which we preach or the order of the church to which we belong." "Do you not, then, take your doctrines, authority and church discipline from either the Book of Mormon, or the Bible or both?" "No, sir. Everything in our church organization, its principles, ordinances, authority and administrations, has been revealed directly from Heaven in the nineteenth century. We refer to the Bible and the Book of Mormon to show that our church and all pertaining to it are exactly similar to what {106} Christ set up and organized when He was on earth in both hemispheres and that He is 'the same yesterday, today and forever.'" "How is your church organized, and wherein does it differ from other Christian churches?" "It is actually and really the Church of Jesus Christ, because it is organized under Christ's direct supervision and commandment, He having revealed Himself to Joseph Smith, the Prophet, and having continued to communicate the will of the Father by revelation down to the present time. The church is composed of persons who, having come to the years of accountability, have been led to believe in God the Father, in His Son Jesus Christ, and in the Holy Spirit, have repented of their sins and have been baptized or buried in water by immersion for the remission of sins, and have received the gift of the Holy Ghost by the laying on of the hands of persons divinely authorized to administer in the name of Jesus Christ. They are entitled through faith and obedience to these ordinances to the enjoyment of all the gifts, manifestations, revelations, signs, healings and other blessings which belonged to the primitive Christian church, the members of which were called Saints. Those disciples of the Savior were called 'Christians' in derision by their enemies, just as the Latter Day Saints are nicknamed 'Mormons' in these times." "But, do they really have these gifts, and were they not all done away with after the days of the apostles?" "They do enjoy all those gifts and manifestations according to their faith and fidelity, the Lord, through His spirit dividing to every one severally as He wills." (See I Cor. xii.) "If those gifts were done away after the days of the apostles it was because living faith had departed and a dead form had taken its place. In support of the 'done away' idea the words of Paul in I Corinthians xiii: 8, are quoted: 'Charity never faileth, but whether there be prophecies they shall fail, whether there be tongues they shall cease, whether there be knowledge it shall vanish away,' but they neglect to add verses 9 and 10, which are part of the Apostle's statement. He says: 'For we know in part, and we prophesy in part, but when that which is perfect is come then that which is in part shall be done away.' So then it is not until that which is perfect is come that these gifts are to be done away. To emphasize this the Apostle adds (xiii: 12): 'Now I know in part, but then shall I know even as also I am known.' He follows this up by saying: 'Follow after charity and desire spiritual gifts, but rather that we may prophesy.' And again he says: {107} 'Wherefore brethren covet to prophesy and forbid not to speak with tongues' (xiv: 1-39). That which is perfect is not yet come, unless it be perfect confusion, and instead of advancing toward the perfection of which the Apostle spoke, modern Christianity has lost the gifts which he exhorted them to desire and strive for. The Church of Jesus Christ of Latter Day Saints seeks after the gifts and enjoys them, and in that respect differs from orthodoxy, so-called Christianity." "Is there any other difference between your church and others?" "Yes, there is this essential difference--for one thing, the authority to preach and administer the ordinances of the gospel held by the early apostles and others has been restored and is now held by the apostles and elders and other ministers in the Church of Jesus Christ of Latter Day Saints, and that church has in it apostles, and prophets, evangelists, pastors, teachers, bishops, elders, deacons, and all the officers which we read about in the New Testament. (See I Corinthians xii: 28; Ephesians iv: 11-12; I Timothy iii: 1-8; Titus i: 5.) "But did not Jesus give authority to all His ministers when He said, 'Go ye into all the world and preach the gospel to every creature?'" "If you will read the chapter from which you quote, you will see that this authority given by the Savior was only to the eleven apostles--one of the twelve having betrayed Him--whom he had called and ordained for the work of the ministry and whom he afterwards endowed with power from on high. They had authority when so directed by the Holy Ghost to ordain others to assist them in the work of the ministry, but, as commanded in Hebrews v: 5, 'No man taketh this honor unto himself, but he that is called of God as was Aaron.' It is only by revelation and commandment of God that men are authorized to minister in His name. Modern ministers repudiate the doctrine of immediate revelation, and declare that there has been no divine communication by revelation since John received his vision on the island, Patmos. They, therefore, cut themselves off from divine authority and proclaim themselves man-made ministers, teaching by their own learning and destitute of that divine inspiration which is essential to an authorized minister of Christ. In this you will see a wide difference between the organization and authority of the 'Mormon' church and the churches of discordant Christendom." "You say that the authority of the apostleship and {108} ministry has been restored. That implies that it had been lost or taken away?" "Certainly. The early apostles predicted an apostacy and departure from the true faith and the introduction of heresies by false teachers, and their prophecies were literally fulfilled. (See Acts xx: 29-30; Galatians i: 6-9; II. Thessalonians ii: 1-12; I. Timothy iv: 1-3; II. Timothy iii: 1-7; II. Peter ii: 1-3; Revelation xii: 1-6; Revelation xiv: 8.) After the apostles were slain and other men holding authority departed from the earth, darkness came in upon the churches, persecution had its influence in driving many persons into the beggarly elements of the world, paganism began to be mingled with the remnant of true Christianity, the Roman state, which had fought the church, became amalgamated with what was left of it, and priestly power foreign to the spirit of Christ was exalted, clothed with purple and fine linen, the ordinances were changed, the pure spirit of the gospel departed, human authority took the place of the divine, the apostacy became general and finally universal. Papal power held sway everywhere until the Reformation, when schisms and new theories divided Christendom, and sects have multiplied from that time until the present, none of the leaders of these movements claiming to have received revelations from God, but all giving their own interpretations to the dead letter of former divine communications, and thus while there have been hosts of good people and many learned and pious preachers, the authority of the apostleship and priesthood of the primitive Christian church has not been had among men, and so 'confusion worse confounded' has come upon the world, and heathen and professing Christian are alike, without divine authority." "In what way do you claim this authority has been restored?" "In the first place, the angel whom John saw in the vision, as recorded in Revelation xiv: 6-7, came to Joseph Smith and revealed 'the everlasting gospel to be preached to every nation, kindred, tongue and people.' The first principles of the Gospel are, faith in God, and in Jesus Christ His Son, repentance of all sin, baptism by immersion in water for the remission of sins, and the gift of the Holy Ghost by the laying on of hands. Baptism and the laying on of hands, to be effectual, must be administered by divine authority. This having been withdrawn from the earth centuries ago, it could only be restored by divine communication. Therefore, in the next place, John the Baptist, who was beheaded after acting as the {109} forerunner of Christ, was sent from heaven as the forerunner of Christ's second advent, and ordained Joseph Smith and Oliver Cowdery (May 15, 1829), to the authority and priesthood which He held when on earth. They were thus commissioned to baptize each other. They could also preach repentance and baptize all who received their word, but they could not confirm them by the laying on of hands. Subsequently, however, they were visited by the apostles Peter, James and John, who were pillars of the early Christian church, holding the keys of the kingdom, and they ordained Joseph and Oliver to the Holy apostleship--the higher or Melchisedek priesthood, with power to confer the Holy Ghost upon baptized believers, and to usher in the last dispensation, 'the dispensation of the fullness of time,' spoken of in Ephesians i: 10. "Under this authority the Church of Jesus Christ of Latter Day Saints was organized in the state of New York, April 6, 1830, six members conforming to the laws of the state in signing papers for its incorporation. The gospel was preached, repentant believers were baptized, the Holy Ghost was poured out upon them, the sick were healed, the heavens were opened, visions and dreams and divine manifestations, with the gift of tongues, interpretations, prophecy, wisdom, knowledge, discerning of spirits and numerous revelations, were the consequence, and the union thus promoted became a marvel to unbelievers. As the work progressed elders were ordained under the same authority who went out without purse and scrip, as did the servants of God of old, meeting with the same kind of success and the same sort of persecution. Thus the church was built up, and under divine direction was set in order on the same pattern as the church which Christ and His apostles organized in person." "Will you explain the order of that organization as it now exists in your church?" "Yes, sir. The apostleship is the highest office in the church. It holds the keys of the priesthood after the order of Melchisedek and includes all the lesser offices in the church. Three apostles stand at the head and are called the first presidency, that is to say one man is the president of the whole church, having the power and the right to receive revelations from God for its guidance and to regulate its affairs in all the world. He has two counselors, and this trinity is the highest presiding authority in the church on earth. Next are the twelve apostles, or special witnesses of Jesus Christ, {110} holding authority to open the door of the gospel to all nations, and under the direction of the first presidency, to regulate its affairs in all nations. They have the same authority, power and spirit as the apostles of old and act in a similar capacity in the latter days. Next to them are the seventies, seventy elders ordained and appointed for the purpose are organized into a quorum or council, seven of their number being their presidents. There are a large number of these quorums of seventy in the church, each quorum having seven presidents of its own, but all being under the supervision of the first seven presidents of the seventies. They form an appendage to the apostleship and act under the direction of the twelve apostles, as missionaries in all the world. They are expected to be minute men and to go when called and preach the gospel, without salary or any earthly reward. The high priests are a body of church officers to minister in the organized branches of the church, as presiding officers or standing ministers among the saints, the elders who are not of the seventies are also standing ministers, appendages to the high priesthood and are organized into quorums, each numbering ninety-six and presided over by three of their number, a president and two counselors. All these orders which I have named are included in the higher or Melchisedek priesthood. "Next in order come the priests after the order of Aaron, having authority to baptize, administer the Lord's supper, preach, teach, expound, exhort and invite all to come unto Christ; also to visit the members of the church and instruct them in church duties. Forty-eight of these priests form a quorum, presided over by three of their number. As appendages to their office, there are the teachers and the deacons. Twenty-four of the teachers form a quorum, presided over by three of the number. They are to watch over the church, see that there is no iniquity in it and assist the priests in their duties, but they cannot administer ordinances. Twelve deacons form a quorum, presided over by three of their number. Their duty is to attend to the smaller temporalities of the branches of the church where they reside. The offices of priest, teacher and deacon are in the lesser or Aaronic priesthood, the chief officer of which is the bishop. A bishop should be a lineal descendant of Aaron, but in the absence of such a descendant a high priest in the Melchisedek order may be set apart and appointed to act in that capacity. "The church in Zion, that is, the place where saints are gathered, is organized in this way. Each settlement of the saints form a bishop's ward, over which a bishop and two {111} counselors, who are also high priests set apart for that position, are appointed to take charge. They take care of the temporal affairs of the church in their ward, look after the poor, give advice to all that seek for it, and as high priest preside over public meetings and have the oversight of church affairs in their locality generally. They also form a spiritual court to hear charges against accused members and decide upon them after hearing evidence on both sides. In cases of dispute between church members which cannot be settled by the parties or with the aid of the visiting teachers, the bishopric try the case and render a decision which must be according to justice and equity. If either of the parties is dissatisfied an appeal can be taken to the high council of the stake of which the ward forms a part. Usually all the wards in a county are organized into what is called a stake of Zion. This is presided over by a high priest with two counselors appointed and set apart for the purpose. The high council which is also organized in each stake of Zion is composed of twelve high priests set apart to that office and with the stake presidency, forming a court of appeal, to which cases from the bishops' courts may be taken and where justice may be secured. They are also original tribunals for decisions in doctrines and discipline. The decisions of the high council are final, unless on revision by the first presidency error is discovered when the case may be remanded for a new trial. The benefits of these church tribunals are had without cost to any of the parties, all these church officers serving without remuneration. "All the stakes of Zion are under the direction of the presidency of the church and are visited by them or by the apostles, and quarterly conferences are held in each of them for general instruction and for making such changes as many be necessary to their proper management. The officers named are also presented before the people in conference assembled for their votes, every member, male and female, having a voice in church affairs, and they vote upon the acceptance or rejection of those officers. At the general conferences, held semiannually, the first presidency, apostles and all leading officials of the church are also presented for the approval or disapproval of the body of the church. "Outside of Zion each mission has a president who takes charge of all its affairs, and each branch of the mission has a branch president, amenable to a conference president, and he to the president of the mission, who also directs the labors of the traveling elders, missionaries sent to labor in the field. Thus the whole church is so organized that each officer has his {112} defined place and sphere of authority and the whole system inspired by one spirit moves like a well regulated living body, the president or head of the whole church, who is a prophet, a seer and a revelator, directing it under divine authority and inspiration." "What is the attitude of your church in regard to other Christian denominations?" "It recognizes truth wherever it is found. It regards all human effort for the development and promulgation of truth as good and blessed of Deity. It recognizes the benefits which have come to mankind through the labors of good men and women everywhere, no matter what sect they belong to or what language they speak. But it has no affiliation with error. Truth and error will not combine. There can be but one Church of Jesus Christ, no matter how many branches it may have nor how many members. It is unreasonable and also unscriptural to say that the one living and true God, and Jesus Christ whom He has sent, would establish a number of discordant contending religions. The good intentions, sincerity of motives and pious acts of men and women are no proof of themselves that they are divinely authorized. They are to be admired and respected for what they are, but this should not deceive any one as to what they are not. Heathendom as well as Christendom furnishes striking illustrations of purity of conduct and sincerity, but in neither instance does this prove correctness of principle or divinity in organization. Christ when on earth established but one church. All others were outside of its pale. It is the same today. There is only one true Church of Christ, and it is that which He Himself has established and which He recognizes and directs. All others are the institutions of men, to be valued for what they are worth, but not to be viewed as divinely established. The Church of Jesus Christ of Latter Day Saints has no quarrel with any of them; it does not attempt to deprive them of any light they may have, but only endeavors to correct their errors and bring them into greater light, that they may receive greater blessings, with full and complete salvation in the kingdom of God." "Is it necessary for preachers and members of other churches to be baptized anew in order to enter your church and be saved?" "The voice of God is to all people, without exception, repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Ghost and shall know that you have received {113} the truth and that God and Jesus Christ His Son have manifested themselves in this age of the world, and can be approached as of old, and that the blessings and gifts enjoyed in former days may be had in their fulness in these days. This is the only way of salvation and in this church is the only divine authority to administer the ordinances of salvation. They who receive this gospel and endure unto the end will be saved; they who wilfully reject it will be condemned." "Is it necessary that baptism should be administered by total immersion? Will not sprinkling or pouring water upon the candidate be sufficient?" "Baptism means immersion. It is a burial in water and afterwards the coming forth into a new life. It is symbolical of death and the resurrection. Paul said: 'Therefore we are buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection' (Roman vi: 4-5). The believer becomes dead to sin by repentance; he is buried from the old life by baptism. Coming from the womb of water into the air, he is born of water. Through remission of sins given in baptism, but proceeding from the atonement, he is born of the water and is thus prepared as a new creature in Christ Jesus to receive the Holy Ghost and thus be born of the spirit. Jesus said when on earth, 'Except a man be born of water and of the spirit he cannot enter into the kingdom of God.' (John iii: 5.) He set the example. He was baptized by John, His forerunner, in the river Jordan. When 'He came up straightway out of the water the heavens were opened and the spirit of God descended like a dove and lighted upon Him.' Thus He was born of the water and of the spirit and left us an example that we should follow in His steps. All other forms of baptism are inventions of men, and are not recognized of God; nor is this form, accepted of heaven unless administered by one who has the divine right to do so, in the name of the Father, and of the Son, and of the Holy Ghost. The Lord accepts only such ordinances as are performed by His authority and according to His commandment." "Would you baptize infants by immersion?" "We would not baptize infants at all. That would be a mockery in the sight of God. Faith and repentance must precede baptism. Infants cannot believe and they have nothing to repent of. Jesus did not baptize little children, but laid His hands on them and blessed them, saying, 'Of such is the {114} kingdom of heaven' (Matthew xix: 13-15). We give names to infants and bless them after this pattern, but do not baptize children until they come to years of accountability, are able to understand right from wrong, to believe in Christ and repent of their sins. We baptize no children less than eight years of age." "If the world has been without divine authority, and the ordinances you speak of are necessary for salvation, do you mean to say that all the millions of good people who have died since the days of the early apostles and elders are lost?" "No, we do not believe any such monstrous thing. I might ask you what has become of all the millions of good people in heathen lands, and other places where the name of Jesus Christ was never preached. We are told in Scripture that there is 'no other name given under heaven whereby we must be saved' (Acts iv: 12). But I will answer you directly. God has revealed that the gospel of Jesus Christ will be preached to every creature. Those who do not hear it in this life, will hear it in the life to come. The idea that God's mercies extend only to the narrow sphere of this mortal life, is unworthy of Him whose 'tender mercies are over all His works,' and whose justice and mercy endure forever. When Jesus was put to death in the flesh, he was quickened by the spirit, and as the Scriptures tell us, 'He went and preached to the spirits in prison, which sometimes were disobedient when once the long suffering of God waited in the days of Noah, while the Ark was preparing' (I Peter iii: 18-20). This shows that spirits after they leave the body can be preached to and instructed. The purpose of this is shown by Peter in the fourth chapter, sixth verse. He says: 'For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.' Thus all mankind will have the opportunity of hearing the one true and everlasting gospel, either in the body or out of the body. It is the intelligent immortal entity in the body which receives or rejects light and truth and is the responsible being. It is no less a thinking, sentient, responsible person when out of the body than when clothed with mortality. The spirit can believe or disbelieve, repent or remain unregenerate, bow to the divine command or persist in rebellion. But the earthly ordinances belong to this material world, and therefore cannot be performed in spirit spheres. Yet Jesus declared, 'except a man be born of water and of the spirit he cannot enter into the kingdom of God.' Baptism, the laying on of hands and similar ceremonies must therefore be {115} attended to by some one on earth for and in behalf of the dead. This is what the Apostle Paul referred to when teaching the Corinthians the doctrine of the resurrection. He asked: 'Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead' (I. Cor. xv: 29). It is clear from this that the Corinthian saints understood baptism for the dead better than the resurrection of the dead. We do not, however, depend on that Scripture or any other ancient writing for this doctrine. It has been revealed from heaven in these latter days, and everything pertaining to that sacred ordinance has been made known; and the temples which have been erected by the saints in Zion, at immense cost, have been reared with a special view to the solemnization of ordinances in behalf of the dead." "But what will become of people who reject what you call the one only plan of salvation? Will they be doomed to eternal woe? Do you believe in everlasting punishment?" "Everlasting punishment is God's punishment. That is to say, as God is eternal and His law is eternal, there is punishment eternally ready for the transgressor. But the justice and mercy of God are also eternal. Therefore as every man is to be judged according to his works (Rev. xx: 12), those who are worthy of many stripes will receive their measure of that eternal punishment, and those who are worthy only of a few stripes will receive but their portion. Some will be forgiven in this world through repentance and obedience, others in the next world, and some will have to pay the uttermost farthing. (Luke xii: 47-48; Matt, v: 26; I. Tim. v: 24; Matt, xii: 32; I. John v: 16.) They who sin against the Holy Ghost by denying it after having received it, who wilfully sin against light and truth and become fully possessed of the evil one so that they cannot repent, are 'sons of perdition' for whom there is no redemption. They are doomed with the devil and his angels forever. All the rest will be brought forth in the due time of the Lord in the ages to come and placed in some degree of happiness and glory." "Do you believe then that there will be different degrees of glory in heaven?" "I certainly do. Will not justice so determine? Is not every man to be judged according to his works? Would it be right for the good, the true, the just and the pure to reap no fruit from their tree of righteousness? Is not every soul better for the doing of that which is right, and the worse for the doing of that which is wrong, and will God be less fair {116} and equitable than man? Have you not read what Paul says: 'There is one glory of the sun, and another glory of the moon, and another glory of the stars. For one star differeth from another star in glory; so also is the resurrection of the dead?' (I. Cor. xv: 41-42.) The glory of the sun, which is the celestial glory, is for those who receive the gospel, are baptized into Christ, remain faithful to the end, overcome all things, and therefore inherit all things, come forth in the first resurrection and are made kings and priests unto God and His Christ forever (Rev. xx: 4-6). They become like the Father and the Son, dwell in their presence and partake of their glory." "What do you mean by that? How can man be like God? Is He not a spirit without form, immaterial and incomprehensible?" "That is a dogma of spurious Christianity, mingled with vain philosophy. Jesus Christ was the express image of the Father. Man also is made in the image of the Father and the Son. Jesus Christ, after His resurrection, when he ascended to the Father, was in the same form and shape and appearance as when in mortality. Those who are in Christ are to be like him in every respect. (Heb. i: 3; I. John iii: 1-2; Phil, iii: 21.) God is a spirit; so also is man. (Job xxxii: 8.) But the Father is a person, just as the Son is, one being like the other in all respects. Jesus is a spirit, dwelling in a spiritual body; the Father is the same, but the Holy Spirit which proceeds from the Father and the Son permeates space and by it God is omnipresent. Our Father, the Father of Our Lord Jesus Christ, who is our Elder Brother, made us all after His own image and likeness (Gen. i: 27). It is strange that professing Christians who regard Jesus Christ as God and admit His personality, form and tangible shape, are horror-stricken when the Latter Day Saints declare that God the Father is a similar being, that statement being borne out by the Scriptures of the Old and New Testaments. The Father, the Son and the Holy Ghost, though one in purpose, design and act, are separate and distinct personalities. The Son came from the Father, prayed to the Father, obeyed the Father, went back to the Father and sat at His right hand, and sent the Holy Spirit after He left the earth to be a Comforter to His disciples. Jesus prayed that all who believed on Him should become one, as He and the Father are one (John xvii: 20-21). This shows that the unity of the Godhead is not identity of person, as many believe, and it is clear to those who understand, that Our Heavenly Father is an individual, just as Christ is, and we shall all be when brought into their {117} presence. We worship the Father, in the name of the Son, under the influence of the Holy Ghost, and expect to fully comprehend them all in the future and perfect state. This is life eternal, that they might know Thee, the only true God, and Jesus Christ whom thou hast sent' (John xvii: 3)." "You have spoken of the atonement of Christ for the sins of mankind, and yet you insist upon baptism for the remission of sins. How do you reconcile these two doctrines?" "There is nothing in them at variance with each other. The atonement of Christ was for two purposes. First, for original sin, that is, the sin committed by our first parents in the garden of Eden; and second, for actual sins, that is, those committed by mankind individually. Atonement for the first is unconditional, for the second it is conditional. The posterity of Adam had nothing to do with the atonement for that sin. Its consequence was death, not only to Adam, but to all his descendants. The atonement will bring life to every creature of Adam's race. 'For as in Adam all die, even so in Christ shall all be made alive.' (I. Cor. xv: 22.) 'The first man Adam was made a living soul, the last Adam was made a quickening spirit (verse 45). Jesus said, 'Marvel not at this, for the hour is coming in the which all that are in the graves shall hear His voice and shall come forth. They that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation' (John v: 28-29). This shows that although every one who died through Adam's fall will be raised from the dead through Christ's atonement, 'some will be raised to everlasting life and some to shame and everlasting contempt' (Daniel xii: 2). This is because the atonement for actual sins committed by mankind was made conditionally, that is, conditioned on their reception of Jesus Christ as their Savior, manifested by obedience to His Gospel. The righteous and the wicked will all be raised from the dead, but they will then all be judged according to their works. 'He that believeth and is baptized shall be saved; he that believeth not shall be damned' (Mark xvi: 16). Remission of sin comes through the atonement. 'Without the shedding of blood there is no remission of sin' Heb. ix: 22). But this remission is given in baptism preceded by repentance and faith. The first condition is faith in Christ, the second is repentance, the third is baptism. That baptism is for the remission of sins. (See Mark i: 4; Acts ii: 37-38; I. Pet. iii: 21.) That is why baptism is essential and why Jesus told Nicodemus: 'Except a man be born of water and of the spirit, he cannot enter into the kingdom of God' (John iii: 5). The baptized, {118} repentant believer receives remission of sins, is a new creature and ready for the reception of the Holy Ghost or birth of the spirit. This, as I have explained to you, is conferred by the laying on of hands by men having divine authority. Thus you see remission of sins is through the atonement, but is given in baptism. And thus there is no discrepancy between the two doctrines." "But how do you understand this scripture, and others to the same purport, 'God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life?' (John iii: 16.) Does not that show that belief in Christ is alone sufficient for salvation?" "No, it does not, for verse 5 of the same chapter from which you quote makes birth of water and of the spirit essential. The key to this whole question is in the meaning of belief in Christ. Jesus said: 'He that believeth on Me, the works that I do shall he do also' (John xiv: 12). He also said: 'Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven but he that doeth the will of my Father which is in heaven.' Also he said: 'Every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man which built his house upon the sand' (Matthew vii: 21-27). 'Faith without works is dead, and it is only by works that faith is made manifest' (James ii: 17-26). Belief in Christ comprehends belief in His doctrine, manifested by obedience to His gospel. Any other kind of faith is spurious, dead and of no effect. Peter proclaimed Christ's gospel, being full of the Holy Ghost, and he taught the people first to believe in Christ, and when they showed faith and asked what they should do, he answered: 'Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost' (Acts ii: 37-38). If Peter had been a modern minister, he would have said in answer to the question, 'Men and brethren, what shall we do?'--as may be heard from almost every pulpit nowadays, 'Poor sinners, you can do nothing; Christ has done it all. Only believe and you shall be saved and heaven is yours forever.' But Peter taught Christ's gospel, which is a gospel of good works, proceeding from living faith. When Christ sent him and the other apostles to proclaim that gospel he said: 'Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you' (Matt, xxviii: 19-20). {119} "Paul is supposed to be the author of the doctrine of salvation by faith alone without works. But by reading his epistle to the Romans, which is quoted chiefly in that direction, it will be seen that it was the works of the law of Moses that Paul showed were insufficient, and that the first essential to salvation was faith in Christ, but not a dead faith; it was one that led to obedience, as Christ taught: 'Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God' (Matthew iv: 4). And that Paul believed in the efficacy of good works, Romans ii: 3-10, of which I shall quote but two verses: 'Tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile. But glory, honor and peace to every man that worketh good, to the Jew first, and also to the Gentile.' There is nothing, in my opinion, so conducive to sin as the absurd and anti-Christian doctrine that mere belief in the atonement of Christ will absolve people of the grossest sins and crimes and fit them for the presence of Him who is pure and holy. It is a soul-destroying heresy, the invention of men and contrary to ancient as well as modern revelation." "It is generally supposed that the Mormons have lax ideas of morality and peculiar marriage customs. What is the truth of these charges?'' "There are no people in the world who have stricter ideas and rules concerning morality than the Latter Day Saints have. Sexual relations outside of marriage are considered a deadly sin. Violations of chastity are viewed as next to murder in enormity. Chastity is enjoined upon both male and female. A young man should be as pure as a young woman. One has no more license than the other as to morals under Mormon teachings. We believe that the union of the sexes in marriage is essential to perfection. 'Neither is the man without the woman, neither the woman without the man, in the Lord' (I. Cor. xi: 11). The celestial kingdom where God and Christ dwell is a state of perfection. Those who enter into that glory will be perfect. Therefore we believe in celestial marriage, which is eternal marriage--the marriage that was solemnized between Adam and Eve by the Almighty in the Garden of Eden. They were immortal beings. Death had not entered into the world. There was no sin, therefore there was no death. The immortal pair were made one flesh. No man could put them asunder. That was an eternal union. If they were separated by death, which was the wages of sin, they were reunited through the atonement of the Savior, and thus restored to their former condition. So, in the {120} resurrection they will not be married or given in marriage, for they were united in celestial marriage before they became mortal. The Lord has revealed in this age of the world that order of celestial or eternal marriage, so that what is sealed by it on earth is sealed in heaven, and remains in and after the resurrection. The husband will be restored to the wife and the wife to the husband, and together as one they will enter, if worthy, into the fulness of the glory of the Lord. If a man thus married should temporarily lose his wife by death, and should marry another by the same law, they would both be his in the world to come. Previous to the enactment of laws forbidding polygamy and punishing it as a crime, the church taught the doctrine of plural marriage, and to a small extent comparatively it was practiced under the most sacred covenants and obligations of chastity and purity. But since those laws, after much litigation and much suffering on the part of many persons, were declared constitutional by the supreme court of the United States the practice of marrying more than one wife, in violation of our laws, has ceased; the President of our church issued a Manifesto to this effect. No matter what may be preached or published to the contrary, what I say to you is the truth, which you can depend upon. Polygamous or plural marriages are forbidden by the constitution of the state of Utah and a penalty of $500 fine and five years imprisonment is imposed upon those who violate this provision. One of our doctrines is that we must obey the constitutional laws of the land. We, therefore, submit and leave the result with the Lord. But what God hath joined together, no man can put asunder. Therefore, marriages solemnized by His authority and commandment will continue, if the parties are faithful, in this world and in the world to come. But the parties are under solemn obligations to preserve themselves for each other only, and sexual crimes and immoralities are viewed by the Latter Day Saints with the utmost abhorrence." "What about heaven and hell? Do you believe when people die they go either to heaven or to hell, or do you deny hell and disbelieve in a devil?" "We believe in a personal Satan, as we believe in a personal Deity. The being who deceived Eve and tempted Jesus is a fallen spirit, the embodiment of the principle of evil as God is the embodiment of all that is good. A principle in the abstract is of no force or effect. There must be some being through which it is manifest. We do not believe in the mythological evil one with horns and hoofs, nor in a literal bottomless pit of fire and brimstone. But we believe that there {121} are many evil spirits who, under that being called the devil and Satan, tempt human beings and lead them astray if possible, and who are enemies to Christ and to the truth. They will eventually be banished from this earth when Christ's work of salvation is made complete. Hell is a place and condition of torment, in which the suspense and remorse and anguish of soul of the wicked, waiting for judgment and not knowing what their fate will be, is as 'the worm that dieth not and the fire that is not quenched.' This they will endure as long as justice demands, and until they repent and turn to God and are perfectly willing to obey Him. When they are released, in future ages, their destiny will be as they have fixed it themselves by their own acts and according to the eternal principles of justice and mercy extended by the all-wise Judge, the eternal Father. We believe in heaven as a place and a condition. This earth, when it is redeemed and restored to its paradisaic state, will be a heaven. Sin, darkness, sorrow, pain and death will be banished from it. The righteous in their glorified, resurrected state will dwell upon it in everlasting peace and joy. After it has been purified with fire and made a new earth, righteousness will dwell in it. The thorn and the brier having departed, the fig tree and the myrtle tree will bloom and bear fruit in the place thereof. The enmity between man and brute will be no more. There will be nothing to hurt or destroy. The flowers of Eden will blossom, the tree of life will bear its glorious fruits, the river of life will flow forth from the throne of God; the globe itself will be as a sea of glass mingled with fire. Christ will dwell upon it as King; the Father will visit it and grace it with His presence. Everything that is upon it, above it, around it and beneath it will be sanctified, beautiful and glorified, and praise to God and the Lamb will ascend from every part and from every creature, Satan and his hosts will be vanquished, and Adam and his posterity will be redeemed from the curse and everything that hath breath will glorify the great Creator; every knee will bow and every tongue confess that Jesus is the Lord, to the glory of God the Father, and He will be all in all." {122} TWO LETTERS TO A BAPTIST MINISTER. _Rev. J. Whitcomb Brougher, pastor First Baptist Church, Chattanooga, Tenn., delivered two sermons from his pulpit upon "Mormonism". They were tirades of falsehoods and misrepresentations from beginning to end; they were filled with much bitterness and hatred, and during one of his sermons he came as near advocating mob violence as he dared. These wholesale attacks called out the following open letters to the minister, which appeared in the Chattanooga News. (There have been many calls for copies of these letters, and to meet these demands they are now published in pamphlet form_.) Chattanooga, Tenn., Dec. 25, 1899. _Rev. J. Whitcomb Brougher, Chattanooga, Tenn_. My Dear Sir:--Upon my return from Chicago Friday evening my attention was called to an article in the Chattanooga _News_ of Dec. 18, 1899, purporting to be a partial report of a sermon delivered by you, in your church, the First Baptist, on the the subject of "Mormonism and Polygamy." I take it from what parties who were present have told me that the report is substantially correct. I am an Elder in the Church of Jesus Christ of Latter-day Saints, in charge of the "Mormon" Missionary work in the south, headquarters in this city, and as a representative of the people whom you have without foundation so unjustly charged with being all that is unholy, I feel it a duty, so far as possible in a short letter, to disprove your unwarranted attack. With a desire to be fair I hope, as a matter of justice, that you will deign to read and consider what follows as a reply to the very unkind things you have said about an honest, God-fearing people. There are two sides to every question, and the good book, which you claim to take for your "rule of faith and practice," says he that judgeth a matter before he heareth it is not wise. It is apparent, from the newspaper report, that you are either woefully ignorant of what the world is pleased to nickname Mormonism, or else you are filled with prejudice and {123} prompted by sinister motives. Certainly no intelligent, fair-minded person would make the statements attributed to you on that Sunday evening, in this enlightened age, if only a casual investigation of the subject in hand had been made. We admit that, like the Saints 1800 years ago, we are everywhere spoken evil against, and your sermon has the appearance of being conceived in the gall of bitterness, and contains all the earmarks of certain tracts that have been written and widely distributed by our enemies. The _News_ stated you handled the subject without gloves, and I trust that if occasionally, in the course of this letter, I exhibit the bare knuckles, you will not be offended. I assure you that my only desire in writing this is to set you right, if you are after truth, on the question of salvation; and to correct the general impression "can any good come out of Nazareth" created against my people by the many falsehoods circulated about them. Your first misstatement is that "Mormonism is based on a tissue of lies." Did you have the Bible in view when you said this, or where did you obtain the information? Had you, before delivering your sermon, ever conversed with a "Mormon?" Have you ever read any of our works, treating on the founding and the fundamental principles of the religion you are seeking to belittle and trample in the mire? You failed to quote any authority for this extraordinary assertion, and surely you would not go to the writings of a Methodist minister, or the writing of some enemy of Mormonism, as authority on our belief. If you wished to learn of the Catholic faith would it be fair to obtain your information from a Presbyterian clergyman? In all fairness should not the rule you apply to others apply to us? You have simply quoted from our enemies. By using that rule of reasoning we can even do away with the resurrection of the Master, for did not the Roman soldiers say that Christ was not resurrected, but that while they slept the friends of the Redeemer came and stole the body away? Only the friends of Christ said He was risen, and you build your faith on what our Savior and His friends said. In handling this question why did you not take the Bible, "the rule of your faith and practice," and expose "Mormonism" principle by principle? Perhaps you have profited by the experience of others before you and are too wise to undertake such a large contract? Our faith would be popular today if it had only a form of godliness, and we defy you or any other man to prove from the Bible, or the great book of reason, that "Mormonism is based on a tissue of lies." You say that Joseph Smith was an idle, vicious disreputable {124} young man, etc. Again, we ask from what source did you receive your information? Again the answer comes back, from our enemies. Joseph Smith was an honest, sober, industrious young man, and we furnish just as many reputable witnesses to this effect as you can furnish that he was the embodiment of all that was bad. Why, the enemies of our Savior said He was a winebibber, a blasphemer, etc. Did that prove Him such? In the case of Christ you would answer no, but in the case of Joseph Smith we presume you would say yes. According to a brass tablet, found in the year 1280 among a quantity of records of the Kingdom of Naples, in the city of Aquilla, Pontius Pilate sentenced Jesus to be nailed to the cross for six reasons, as follows: "1. Jesus is a disturber of the peace. "2. Jesus has taught the people sedition. "3. Jesus is an enemy of the laws. "4. Jesus calls Himself the Son of God. "5. Jesus calls Himself the King of Israel. "6. Jesus disturbed the worship of the temple by leading a mob of people with palms in their hands." This sounds very much like the usual charges made against Joseph Smith and the Mormon Elders, at the present time, does it not? Joseph Smith sealed his testimony with his blood. He was dragged before the courts of the land, by his enemies, some forty-eight times, and the courts always pronounced him not guilty. Go to the court records and see. His enemies admitted they could not reach him through the law, and declared that powder and ball should. Evidently you have heard of the Book of Mormon, for you mention it. Get one and read it, and then you will be better able to tell what the Latter-day Saints claim for that sacred book. You claim the Book of Mormon found its origin in the old Solomon Spaulding MSS. Your reference to this long since exploded theory as accounting for this book gives one who is the least bit informed a key to the ancientness of the falsehoods from which you preached your sermon. After you have read the Book of Mormon go to Oberlin college, Oberlin, O., and there examine the old Spaulding MSS., and compare the two; then, if you are wise, you will never rehash that old dried up argument again. The Book of Mormon does not conflict in points of doctrine with the Bible, and it gives a history of the people who once inhabited this continent, accounting for the origin of the American Indians. {125} You again display your ignorance of the subject in hand when you say that we place Joseph Smith above Jesus Christ. A greater falsehood never was told, but we are pleased to inform you that we believe Joseph Smith to be a Prophet of God, and that he was the instrument in the hand of God in restoring again the Gospel to earth. Is this a crime? If we believed more in Joseph Smith than in Jesus, would we not have named the church after him, as some of our enemies have named theirs after their founders, instead of calling it the Church of Jesus Christ of Latter-day Saints? You know on one occasion the Saints were asking Paul about the second coming of our Savior, and Paul, in second Thes. 2: 3-4, said that He (Jesus) was not to come until or except there should be a falling away first, showing that there was to be an apostasy from the Gospel. Space will not permit me to quote the many other passages in the Bible proving that there was to be an apostasy, and that in the latter days a restoration was to take place, as per the dream of Nebuchadnezzar, interpreted by Daniel, and according to Revelations, 14th chapter, 6th verse, the restoration was to be made by an angel. Now, if that restoration has not been made, it is yet to be made, and believers in the Bible at least should be looking for that angel which was to fly through the midst of heaven. No doubt you believe that we are living in the latter days, and we ask, is there anything unreasonable, especially if we consider Holy Writ, in our claiming that the angel seen by John has flown, appeared to Joseph Smith, and thus fulfilled the prophecy that the Gospel was to be restored? We can give you an abundance of Scripture to prove our point, and if you would read our literature you would have a much more intelligent conception of "Mormonism and Polygamy." To truth seekers, those who are willing to lay aside hatred, prejudice, and investigate, we say we are prepared to give reason and Scripture to prove every doctrine we advocate. Robert Ingersoll says, in his "Best Argument Against Christianity," that there is more proof for the miracles of Joseph Smith than there is for those performed by Christ. Another proposition laid down by you is "Its doctrines are likewise PERNICIOUS AND BLASPHEMOUS." Then you quote from the Journal of Discourses and dilate upon our belief in the materiality of God, etc. We are very sorry to know that you deny the existence of a God that is to some extent comprehensible, and you again make yourself ridiculous in the eyes of those who know something of both {126} sides of the question. You put it down as blasphemy to believe it possible that we, the children (remember children) of God, can become like unto our Father. Did you ever analyze "Our Father which art in heaven?" Your "rule of faith and practice" says man was created in the image of God. It further says that Jesus, our elder brother, was in the image of God, so much so that He said "he that hath seen me hath seen the Father." Why did He say this? Because Jesus was in the "express image" of the Father, and in seeing one, we would virtually see the other. Jesus had flesh and bones, a body like ours, and the Bible informs us that He ascended into heaven after His resurrection, having the same body that He had at the time of His crucifixion. Jesus was so much like other men that He was called the carpenter's son, and for daring to say He was the Son of God His enemies hanged Him on the cross. Now, as Jesus was like we are, and is like we are, having a body of flesh and bones, and is in the express image of the Father, must not God have a body of flesh and bones? How will you twist the Scripture to make Him out otherwise? What do you think of Jesus becoming so corrupt as to eat fish after His resurrection? Are you prepared to say He did not? Do you remember that the angel said (Acts 1: 11), "Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven?" Jesus went away into heaven with a body of flesh and bones. Do you think He will return, as promised, with a body of flesh and bones, or do you think He will be just a shadow? Now, is it blasphemy, according to Scripture, to believe God to be a tangible being, with body, parts and passions? Are we criminals, and to be ostracized from society, for believing in the Bible? We refer to a living, practical belief. In your researches of the Bible perhaps you have relied too much on "Commentaries" (private interpretations of the Scripture), and if you will call at our office we will be pleased to point out to you many essential truths which apparently have escaped your notice, and which space will not permit giving in this short communication. You will remember that the "wise men" took issue with Jesus, and that He chose the illiterate fisherman to be His chief Apostle. Is it not possible that the "wise men" of today might learn wisdom pertaining to salvation from the humble "Mormon" Elder? Pardon the digression. I said that you denied {127} THE EXISTENCE OF A GOD, and if the above is not sufficient I will now prove it to you. You are in a worse condition than the infidel, because the infidel says "I don't know," while a definition of your God implies a pure and simple "nothing," an "immaterial" being. You charge us with believing in a material God--"gross materiality" you call it, a God with body parts and passions, etc., which from what you have read above, you will see we are pleased to acknowledge. From your charge we can take it in no other way, and arrive at no other conclusion than that you believe in a God without body, parts and passions, and as the definition goes, nowhere present yet everywhere present, etc. The definition of your God REMINDS ME OF A STORY. At a circus one clown asked a brother clown if he had ever seen "nothing." The answer was in the negative. Well, says the first, I will show it to you; shut your eyes. The second shut his eyes and the first said: "What do you see?" The answer came "nothing." "Just as I expected," said the first; "you have seen it, open your eyes." Now, Brother Brougher, shut your eyes and what do you see? "Nothing," of course; well, that's him. The mysterious Santa Claus is "not in it" with such a being. Let me ask now seriously, can you conceive of anything "immaterial?" Pray how are we to know a being without a body, parts or passions? John says it is life eternal to know God, but it is a puzzler to figure out how we can know a being that is everywhere present and yet nowhere present. Are you not mistaken? Of course the things of God are understood by the Spirit of God, but it surely would take a very strong pair of spiritual spectacles to see a being that is nowhere present, without parts or body to see. Perhaps you will turn away from this in disgust, and impatiently say that I don't understand the beauty of your God, but how can I understand the beauty if it has none? Can you figure anything but zero out of it? Come, be honest (if you can't be decent), and forsake your idol. There are many passages in the Bible to prove that GOD HAS A BODY, PARTS AND PASSIONS, flesh and bones, just as have His children. For instance, Adam heard the voice of the Lord, Gen. 3: 9-10. He must have a voice. God talked with Noah, Gen. 8: 13-21, and remembered, Noah, 8-1. So He must have a mouth, tongue and a memory. {128} Abraham ate and talked with the Lord, Gen. 18. Jacob saw God face to face. Moses talked to Him as one speaks with a friend, Ex. 33-11. Moses saw His back parts, Ex. 23; the heavens are the works of Thine hands, Heb. 1: 10; and John says in Revelation, first chapter, that God has a head, and that He has hair like wool. From these passages we learn that God has a face, back parts, head, hair, hands, etc., and it ought to be conclusive evidence of God being a reasonable being. Then the Bible is full of passages telling us of the love, mercy, hatred, etc., of our Father in heaven, which are all passions, are they not? We have only referred to a few quotations on this point, but before closing the subject I cannot refrain from quoting Deut. 4: 28, which says "that the time should come when the children of Israel should so far degrade themselves as to worship gods, the work of men's hands, wood and stone, which neither see nor hear, nor eat nor smell." Can you get any inference from this Scripture other than that God is possessed of all these faculties? Are you certain you are not an Israelite, come to fulfill the above prophecy? Can you show one passage of Scripture to prove that God has neither body, parts, nor passions? No, you cannot. You make the terrible charge that WE BELIEVE IN MANY GODS. We solemnly plead guilty to believing in many Gods. If this is a crime it is time for a new translation of the Holy Scriptures. Does not the good book say "and God said, let us make man in our own image?" What are you going to do with the words "us" and "our" in this Scripture? Does this not prove a plurality of Gods? Ex. 15-11 says "who is like unto Thee, O Lord, among the gods?" Deut. 10-17: "Lord, your God is God of gods and Lord of lords." Paul also refers to the King of Kings and the Lord of Lords, 1 Tim. 6-15, also see 2 Chron. 2-5, Psalms 86-8, Dan. 2-47, Dan. 4-8, Dan. 11-36. If you desire any more Scripture on this subject we will be pleased to give you chapter and verse. Notwithstanding we believe that there are many Gods, we worship only one God, the Father of Jesus Christ. Our enemies do not put it in this light, do they? The Devil is anxious to have you believe a lie and be damned. You next prate about "Mormonism" being "A SYSTEM OF LUST" and that "social purity" is almost an unknown quantity in {129} Utah, and sing the old familiar song about polygamy. Don't you think you could do better by looking closer to home? If the truth were known you would probably find more polygamy (on the European plan) than ever was known among the Mormons (on the Patriarchal plan). In fact, you say adultery and fornication are destroying the nation. We agree with you that these evils exist to an alarming extent, but most emphatically deny that there is any more cause, at least, to make the Mormons a special object of purity work than there is to purify other communities. If Mormonism is indeed a monster, as you claim, and if social purity, as you assert, is almost unknown among us, then what a horrible condition the Mormon people must be in. But stay; the Master says "By their fruits ye shall know them." Mormonism goes into the entire civilized world, and in this age, as in the days of Christ, it is the poor, and you will claim the ignorant, who embrace it. Very well, Mormonism takes them to a place where you claim social purity is almost unknown; what a horrible condition these poor, ignorant, deluded creatures must be in in a few years. Now, listen, Brother Brougher: 90 per cent, of the Mormon people LIVE IN THEIR OWN HOMES and upon their own farms. Utah stands equal to Massachusetts in education--the rate of illiteracy is about 3 per cent. She stands head and shoulders above 90 per cent, of the states in the union when it comes to educational facilities, and until the advent of what you call civilization came to Christianize us poor heathens, there were no brothels or saloons in Utah. And yet, social purity, you say, is almost unknown among us. I leave the public to judge the tree by its fruits, and in passing your wholesale libel upon men, women and children, will drop you by saying "from the abundance of the heart the mouth speaketh." To your heart let me say "thou shalt not lie," and "thou shalt not bear false witness," while to your mouth let me prescribe soap and water. I do not care to DISCUSS POLYGAMY with you, because there is a law in Tennessee against teaching it, and punishing those who do teach it; we should obey the law, and right here let me inform you that the twelfth article of our faith reads: "We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring and sustaining the law." This part of our religion is taught and as carefully kept as any other part of our religion. However, {130} Roberts will be cast out of the House of Representatives, and you ministers who are to receive congratulations for accomplishing this mighty victory over B. H. Roberts should keep your sleeves rolled up until you succeed in also banishing the polygamous Bible from the national headquarters. The Bible teaches polygamy, and, looking through your eyeglasses, is therefore antagonistic to the "purity of the American home," and a law breaker, in the state of Tennessee. I enter this complaint against the Divine record, and will now proceed to convict the prisoner at the bar. In accusing the Bible of being antagonistic to purity in the American home, by charging that it teaches polygamy, I ask that, in addition to the evidence which I shall produce, all the evidence introduced against Roberts be accepted and made a part of the case. Now, if I can establish that the Bible is a teacher of polygamy, I contend I have made my case, and ask that the law be enforced and the offending parts of the Bible cast out. Abraham was a polygamist and the friend of God. God knew he was a polygamist when He made him His friend. Jacob had four wives, and their polygamous sons, we are informed, are to be honored by having their names inscribed over the pearly gates of the beautiful city. Suppose you were to fool Saint Peter and get into heaven, how would you feel clasped to the bosom of the polygamous Abraham? Do you suppose that you can sufficiently humble yourself to go in at one of those polygamous gates and mingle with the polygamous sons of Jacob? Moses had more than one wife, and yet he was a Prophet of God. Just think of a polygamist leading the chosen people of the Lord. All the Judges of Israel and all her chosen kings which were appointed by God, including Saul, David and Solomon, were polygamists, and the descendants of these polygamists were highly honored of the Lord. The Prophet Samuel, and even Jesus, our Saviour, came through polygamous lineage. The Bible also says that polygamous relations shall exist in the last days when men would become decimated, that their scarcity would cause seven women to take hold of one man and desire to be called by his name to take away their reproach, Isa. 4-1. Are we not informed that David did not sin except in the case of Uriah, the Hittite? Did not the Lord say through Nathan the prophet that He, the Lord, had given David Saul's wives? If all these parties could find favor with God, although they were polygamists and God knew it, would it be unscriptural to believe that polygamists might find favor with our Heavenly Father in these days? The Bible does not say that we shall have no more than one wife, {131} and can we get anything else out of these instances than that the Bible sanctions polygamy? Of course you will say that Paul says a Bishop is to be the husband of one wife, but we ask does he say a Bishop cannot have more than one wife? Now, from these passages of Scripture, I ask that the prisoner, the Bible, be convicted and be punished under the laws of Tennessee. We are charged with being "DISLOYAL AND UN-AMERICAN." To substantiate this statement would you bring forth the record of the famous Utah batteries in the Philippines? Or would you point to the Mormon battalion in the war with Mexico, or to the raising of the Stars and Stripes on Ensign Peak, when the Mormon Pioneers entered Salt Lake valley? Kindly furnish proof. Your rule of faith and practice says "by their fruits ye shall know them," and we are perfectly willing to be judged by that rule, in loyalty as in all other things. To create a greater impression upon your hearers, I am also informed that you said we would be willing to pay the railroad fare of any of the fair mothers and daughters of this land to Utah, if they could but be induced to identify themselves with the "monstrous and destroying system." Did you believe that when you said it? We again ask for proof. Remember that the burden of proof falls on the accuser. This is only another of the falsehoods circulated about the Latter-day Saints, and you cannot point to a single instance. We do not coax, or persuade, or inveigle people into our church. We lay before them the principles of the Gospel, and if they want to accept them, all well and good, we rejoice over it; but if they do not choose to accept it, we do not send them to the bottom of a bottomless pit, there to fall into a lake of fire and brimstone and burn, and sizzle and fry forever and forever. Your hell is as big a monstrosity as your God. Incomprehensible, unfathomable, beyond the bounds of time and space, reason and everything else. I must not forget the preface of your remarks to the effect that there were some things about the "Mormon" church that MUST BE GIVEN UP before it could be looked upon as a Christian church. What constitutes a Christian? Is it not one who lives up to the Gospel of Christ? We are very anxious to be set right; if we are wrong, we would like you to take your "rule of faith and {132} practice" and point out to us wherein we differ with the Bible. I have made somewhat of a study of the teachings of our Savior and would be pleased to have you answer the following questions, keeping in view the injunction of Isaiah, "to the law and to the testimony, and if they speak not according to these words it is because there is no light in them;" also the word of Paul to the Galatian Saints to the effect that if any man preach any other Gospel than that which he preached, let him be accursed. First, where does the Bible give you authority to call your church "The First Baptist?" In Ephesians 5: 23-24 it is recorded as wives take husbands' names, so the church takes the Savior's name (Jesus Christ); how do you harmonize that passage with the name of your church? Can you find any other name given God's people than "Saints" of the Most High? WHO CALLED YOU TO PREACH? Paul says, Heb. 5-4, "and no man taketh this honor unto himself but he that is called of God as was Aaron." Remember Paul says "no man," and you know Aaron was called by revelation through a Prophet of God. Were you called by a Prophet of God? If you say the Bible gives you authority to preach, then "any man" can get a Bible and thereby have authority to preach, baptize and minister in the ordinances of the Gospel. On the same principle, and with as much propriety, I could purchase a law book and set myself up to be a justice of the peace, or Governor of Tennessee. Is this not so? "Now, therefore, ye are no more strangers and foreigners, but fellow-citizens with the Saints, and of the household of God; and are built upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief corner-stone in whom all the building fitly framed together groweth into an holy temple in the Lord." (Eph. 2: 1.8-21.) No one will dispute that the foundation of Apostles and Prophets is revelation. Christ said to Peter: "Upon this rock I will build my church, and the gates of hell shall not prevail against it." Is your church founded on revelation--living, modern, and not dead? "And He gave some, Apostles; and some, Prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, etc. (Eph. 4.) Have you Prophets and Apostles in your church? These officers were {133} to remain in the church until "we all" come into a unity of the faith. ARE WE TO A UNITY? Surely you and I are not in a unity of the faith, and what about the hundreds of other denominations claiming to be the true followers of Christ? Do we need perfecting and edifying? If so, we must need Prophets, and Apostles, and all the other officers mentioned by Paul, to perfect us, and to keep us from being driven and tossed to and fro by every wind of doctrine. Can you find any Scripture changing this order of things? You cannot. Do you believe that signs shall follow the believers, as recorded in Mark, 16th chapter? We have no record of this promise to the believers being repealed, and Paul says (I Cor., 13th chapter), that spiritual gifts were to remain in the church until that which is perfect is come. Has perfection come? Peter says (Acts 2: 38) that baptism is for the remission of sins. Do you believe it? You teach that BAPTISM IS NOT ESSENTIAL to salvation, and that it is only an outward sign of an inward grace. Jesus says, Mark 16: 16: "He that believeth and is baptized shall be saved: but he that believeth not (and consequently is not baptized) shall be damned." Peter commanded the people on the day of Pentecost to be baptized. Peter was the chief Apostle and had the power to bind on earth and it should be bound in heaven. Does this not make baptism a command of God? If it is a command of God is it not essential to salvation? If this is not essential, why not do away with that part of the commission which commands His disciples to go and preach? Are you sure the teachings of your church are in strict accord with the Divine record? James says, 5: 14-16: "Is any sick among you, let him call for the Elders of the church; and let them pray over him, anoint him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him." Do you call for the Elders? You took for YOUR SUBJECT LAST NIGHT "If Christ should come to Chattanooga, where would He go?" Now, Brother Brougher, stand up. If He should come, where would He go? He commanded that His Gospel should be {134} made free and His ministers should travel without purse or scrip. If He were hunting for His friends, would He call upon those who declare that His promises have fallen to the ground unfulfilled, and that the blessings do not follow the believers? He has placed Apostles and Prophets in the church, with a decree that they should remain until we all come to a unity of the faith. Would He call those His friends who declare "they are no longer needed and are not to remain until we all come to a unity of the faith?" He told the generation to whom He came (1800 years ago) that their great sin consisted in worshiping dead Prophets, while they persecuted those who believed in living oracles. Would He call on those who engage in the same business today? He never resorted to abuse for an argument. If He came would He love those who do? He was not a character assassin. Would He love those who are? But stay, we do not know where He would go, or whom He would call upon, because when He was here before, He said: "I came not to call the righteous, but sinners, to repentance," and He might say that His mission was not entirely finished, and we cannot tell where He would go, but you might possibly see him. Now, Brother Brougher, just a word. Did you ever listen to an argument against "Mormons" from the standpoint of Scripture and reason? No, you never have and you never will. Did it ever occur to you that it was a most cowardly ambition which induces you to attack a party in a place and at a time when retaliation would have been anything but decent? If so, will you grant us the privilege of defending ourselves from the pulpit and before that congregation which were so disgraced by your tirade on Sunday evening? Now, in conclusion, let me say that we are not here to stir up strife, but we propose to defend ourselves whenever attacked; so I close, wishing you a merry Christmas and a happy New Year. BEN. E. RICH. Chattanooga, Tenn., Dec. 25, 1899. _Rev. (?) J. Whitcomb Brougher, Chattanooga, Tenn_. My Dear Sir:--Your second installment of abuse, falsehood and misrepresentation, called "Is Mormonism Anti-Christian," I see, by the _News_ of Jan. 1, was duly delivered, as per previous announcement. As some well-meaning people might take your performance in earnest, I hope you will take it in {135} good part if I make a brief reply before the incident is closed. I am glad that this is a country of free speech, free thought, and religious liberty, even though narrow-minded religious bigots cannot comprehend this basic principle of our heaven-born government, and sometimes abuse it. American history tells us that during the revolutionary days of America's struggle for independence the British once had Gen. Marion and his little band of struggling patriots surrounded; that the British, in order to tantalize the starving patriots, fired wheat from their cannon into the American camp, and as I have authentic evidence of having descended from one of those hungry defenders of the flag, and also that I have proof, beyond truthful contradiction, that my progenitor was once a member of George Washington's body guard, I trust you will have no serious objections to my calling myself an American by birth, and entitled to a small portion of the freedom of speech and thought guaranteed to Americans by our constitution. Should there be any objections upon the possible ground that your progenitors possibly have been on the other side of that fight, I pray you to let family feuds, for this occasion at least, be buried. No people on earth love liberty and true Americanism more than my people, and no people realize to a greater extent that the favorite weapons brought against truth are, generally, ridicule and billingsgate; and in a vain attempt to successfully answer my former letter you liberally employed this unsavory method with the hope of laughing the case out of court. We have not been accustomed to throwing mud in order to bolster up our cause, but in this case, if I should stoop to a little ridicule, avoiding slush, I hope you and the public will pardon me. I understand from parties who witnessed your performance last Sunday night, that the recital of your little piece would have done much credit to a Punch and Judy show; but, shorn of its stagey effects and set in cold type, without even a moving picture accompaniment, I hope that I may be forgiven if I do not fully appreciate the force of your masterful (?) logic. I have no doubt that the thinking people of this city can, without any assistance, distinguish between inflated sophistic bombast, and logic; but a little airing and brushing always takes away the mold, removes the rubbish and gives things a more healthful appearance. Now, as the physician said to his patient, "just hold still, and I will not insert the knife deeper than is absolutely necessary." You claim to be a true representative of the meek and lowly Master, who said He "came not to call the righteous, but sinners, to repentance." You are loud in condemning "us" as {136} sinners; yet you said, in your letter to the News, announcing your attack upon me and my faith, that you were not here to convert the Latter-day Saints, that the work was not worth the candle. How very Christ-like! What a humble follower of the Lamb, and how faithfully you endeavor to follow the example of the Master, who said there was more joy in heaven over one sinner who repenteth than over ninety and nine that needed no repentance; but pardon me--I had forgotten that we are now living in modern times, and are told by such eminent divines as yourself that the Bible does not mean what it says. In the same letter, mentioned above, you also declare you are not here for the purpose of proselyting, which means, of course, that you do not intend to waste your time by calling anyone to repentance. In view of this, may I ask, is your mission here simply to love Jesus for $1,800 per year, and not for a blessed cent less? Great man! Paul told Timothy that the time would come when they would heap to themselves teachers, having itching ears, and I suppose it becomes necessary, in order that these words might be fulfilled, for some one to be engaged in tickling ears, even though it becomes rather expensive. Of course I understand that the march of progression changes things, and perhaps this doctrine of Christ, that "the physician is not for the whole but for the sick," has evolved as completely as the Golden Rule, for we now have it, at least to a very large extent, "Do others or they will do you, and do it first." The theory is just the same as it used to be, but it is only, as you say, "symbolic or a figure of speech," the practical part having been done away with--"we have no need of thee." Through force of habit (we presume), in your brief note to the _News_ you again charged us with creeping into houses and leading captive silly women, laden with sins, etc. Knowing it impossible to furnish proof, you hide behind the miserable subterfuge that you have only time to sound the key of warning. Our challenge still holds good that you cannot point to a single instance. You think it a shame and a disgrace that Chattanooga is the headquarters for our missionary work in the south, and no doubt if the solid element of this community, as you assert, thought likewise, you would favor and advocate burning us at the stake. However, as you are a newcomer here, I feel that you are excusable, in a measure, for this rash and un-American statement. We know, as well as you, like our Master and the Former Day Saints, we are not popular, and we can also take consolation that in the world's history {137} non-conformists to popular opinion have always been placed in the selfsame category. For a good many years, over twenty, we have had our headquarters here, and it is strange that, before your advent, the good people of this city did not discover that we were a disgrace and a detriment to this city. During the time we have been located here we have been associated, in a business way, with not a few representative men of Chattanooga, and believe we enjoy their confidence as being honest, paying our bills, etc., and have heard no complaints of any of them missing their wives or daughters, or of any charge being lodged against any of our representatives of conduct unbecoming true ladies or gentlemen. Our expenditures in this city amount to something like $25,000 per year, and I may be excused for mentioning this item, in that you mentioned money on Sunday night in various ways. I wish briefly to explain this, knowing full well your ambition to misjudge and misrepresent us in this, as in other matters. We have laboring in this mission about 500 Elders, sometimes more and sometimes a little less, and in coming here they are called from the plow, the smithy, the work-bench, the machine shop, the counting room, the mine, and the various avocations of life. Some of them leave lucrative position, worth to them, in some instances, one or two thousand dollars per year, or more, while others again are the sons of poor widows and men of humble circumstances financially, but all willing to battle for the Gospel. Now, these men leave their homes, all that is dear to a human, and come among strangers, unto them, a strange land, to preach an unpopular doctrine; to be hated and despised, sometimes brutally treated, because of their convictions, traveling without purse or scrip, and depending upon God to raise up friends to give them a place to sleep and something to eat. These men give their time to the church free of charge, and pay their own expenses, such as clothing, railroad fare, literature, etc., necessary to carry on their work. When an Elder arrives in this city he is assigned to his field of labor, and remains in the field usually from two to three years; when, in the course of his labors, it is necessary for him to have books, tracts, clothing, and other supplies, he sends here for us to send him these needed articles, while the money to pay for the same, if the Elder is unable to bear the expense himself, is forwarded here by relatives and friends, or in some cases by brothers and sisters in the church at his home. This explains how we dispose of money in this city. Some of our Elders have been shot to death by mobs, some {138} have been cruelly beaten, while others have died in the harness of natural causes. Could you do as these men do for your religion? Could you stand to be held up to the derision of the world, leave a comfortable home and work without a salary, derided by such men as yourself, and your mother charged with being worse than a harlot; all for the love of the Master's cause? Some of our Elders now in the field were with the rough riders in the late war with Spain, others were with the Utah batteries in the Philippines, and some of them returned home about the time the call to arms was sounded, in just enough time to discard their Prince Albert coats and don the uniform of Uncle Sam. Is this disloyalty? Could you do as much for your religion and your country? We try to mind our own business, and if the good people of this city or any other place do not care to come out and hear me or any other Mormon Elder preach, that is their business. All I ask is fair play and nothing more. Giving the people an opportunity to hear the Gospel is a large part of the mission of a servant of God, and when it has been preached in all the world for a witness, then shall the end come, then will it be said, as it was said once before by our Master, "how oft would I have gathered you, but ye would not." I remember, too, that Jesus said: "Wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat; while straight is the gate and narrow is the way which leadeth unto life, and few there be that find it." Christ also said that people would kill His disciples and think they were doing God's service, and that all who would follow Him must needs suffer persecution. Are you persecuted? Is it right to look for the true Church of Christ in popularity? When a church becomes popular and persecution ceases, one of the promises of our Savior ceases to be fulfilled, for persecution is one of the marks by which we are to know the true church, says the Bible. Don't you think it is time to begin to look for the cause of the trouble? What do you really sacrifice for the cause of the Master? You misunderstand me when you try to make believe that I claim my arguments are new. They are old, very old, and are the same as those used by Paul and Peter. I hope you will not misrepresent me on that point again. They may not be Christian, in the accepted use of the term today, but, {139} according to Scripture, they were accepted as Christian over 1,800 years ago. I did not think I hit so hard when I asked for a chance to give my side of the story before your congregation; I have always been taught to hear both sides before passing judgment, and perhaps it might not be amiss to say here that it is somewhat of a custom among my people to loan, as you would put it, preachers of other denominations their churches, congregations, and a choir to sing for them. There would be no objection even to the Rev. Dr. Talmage, so lovingly quoted by you, preaching in our great Tabernacle at Salt Lake City, if he desired to do so, and be furnished with a congregation numbering thousands and a choir of 500 voices to sing for him. I thought your superior (?) Christianity would make you as fair and generous as the despised Mormons, but I see I overestimated you. Our large Tabernacle at Salt Lake City seats from ten to twelve thousand, our organ is second largest in the world, and our choir, as I stated above, consists of 500 voices. We think our singers are of the best, as they were given the second prize at the world's fair (the first prize being carried off by the famous Welsh singers). No minister of good character has ever been denied a hearing in that building, and among the many who have occupied our famous pulpit I mention the following prominent churchmen, representing various denominations: Bishop Kingsley, of Ohio. Rev. A. N. Fisher, of Nevada. Dr. Tiffany, of Iowa. Dr. Allen, of Wyoming. Rev. Hiram McKee, of Missouri. Dr. J. H. Vincent, of New York. Gen. Booth, of the Salvation Army, London. Mr. D. L. Moody. Dr. Reiner, of New York. Perhaps these eminent divines would have been refused a hearing had the Mormon people been as narrow and contracted as some of their enemies. When you advise your congregation not to go to hear us, is it not good proof that you are afraid to have your people find out the truth about us and learn the true nature of our faith? As expected, you made no effort to expose the principles we teach from reason and the Scripture; you claim it would take a lifetime to expose the errors of Mormonism. Well, {140} now, Brother, don't you think you are a little bit inconsistent? Did you not speak before you thought? Just think what would be accomplished if you could only prove Mormonism to be false. We are informed by our enemies, and they preach it to the people, that the very existence of our government and free institutions is threatened by this Mormon octopus, and often has it been pointed out, by preachers and politicians, that we already control four or five states, almost a sufficient number of senators to give us a balance of power in the United States senate. Then the Rev. T. C. Iliff, and other of our enemies, who are proselyting in Utah, say if it were not for our leaders we would be good people; and that it is our priestcraft that makes us bad; fully admitting that they think we have a soul to save. Don't you think you could afford to try and call us to repentance? Is it not worth the candle? Inasmuch as Dr. Iliff was in this city a few months back, lecturing on Mormonism, soliciting donations, is it not possible that some of Chattanooga's good people gave of their means to be used in converting us "heathens," and no doubt we were considered "worth the candle?" Would it not be well worth a man's life to prove Mormonism false, if it would save the nation from going to pieces and be the means of saving some 300,000 or 400,000 or more souls for Jesus? Ministers all over the country are crying that thousands are being won over to the Mormon faith every year, and would it not be worth the candle to check this mighty stream of human souls, which, as you say, "are going to certain destruction?" As to Joseph Smith, you rehashed the same old stuff, which I have already answered, but I should have thought you would have remembered to tell the people, in your eagerness to be fair, what such men as Josiah Quincy, George Bancroft, the historian, and other prominent and well known men say. In another column we have taken pains to give a few sayings in our favor from men of undoubted veracity, but as they are not clippings from your style of authors perhaps they will not suit you. However, they will go to show that there are two sides to this question, as well as every other question. On the Book of Mormon you manufacture another Spaulding story with a hope of covering your defeat on this point, but we want to say to you here that the manuscript of Oberlin college is the very manuscript of which it was falsely said years ago furnished the inspiration for the Book of Mormon, and as President Fairchild said in his affidavit and account {141} of the manuscript published in the New York World, the opponents of Mormonism will have to look elsewhere for an explanation of the Book of Mormon. You admitted to two of our young men who called on you a few days ago, that you had never read anything about us except from our enemies. Solomon says he that judgeth a matter before he heareth it is not wise. How Solomon-like you are. You felt very badly because I did not break the law, so you could prosecute me for teaching polygamy, didn't you? You remind me of a booby, who, in playing with his big brother, cried out, "Ma, he won't let me hit him." Solomon and David both sinned, we admit, but you took special pains not to tell the audience "when" they transgressed. But then this was necessary in order to keep your "clay brick" logic from going to pieces. Does the fact that God has a body, parts and passions, debar Him from being an intelligent being, omnipresent, etc.? The glory of God is intelligence, and He, being a real live God, and not a nonentity, would His materiality prohibit Him from controlling the intelligences for the just governing of His children and the universe? Let us look at your syllogism. "A brick is made of clay, a man is made of clay, therefore a man is a brick." Now let us construct one from the Bible, taking care to have our premises correct. "All sons are in the image of their fathers, Jesus was a Son, therefore He was in the 'express' image of His Father." Now, Brother Brougher, what was the image of His Father? Jesus had a body of flesh and bones--can you explain or ridicule it away? If the words "God is a spirit" mean that He has neither body, parts or passions, then are we to dispense with our body, parts and passions in order to worship Him in "spirit" and in truth? When you find some quotation in the Bible that suits your idea, you seem to be willing to take the words literally. If the symbolical or figurative parts of the Bible are so plain, why is there such a wide difference of opinion, among the learned even, as to its teachings? I remember that Peter declared that "no prophecy of the Scripture is of any private interpretation." I do not mention this by way of belittling your great knowledge of interpretation and for calling me a fool for taking the book literally, but speak of it that the public might know how ignorant and how very little Peter really knew about how to read the Bible. You say Mark 16: 16 is spurious, to justify yourself in not believing baptism to be essential to salvation, don't you? {142} "Only believe and you shall be saved;" you may just as well say to the farmer, "only believe in planting and your crop will grow." But let us see where your declaration "that this part of the Bible is spurious" leads us. There are other passages of Scripture which say baptism is essential to salvation. Are they also spurious? John 3: 5 reports Jesus saying to Nicodemus, "except a man be born of water and of the spirit, he cannot enter the kingdom of God." Matthew says, 3: 13-15, that it was necessary for our Savior to be baptized in order to fulfill all righteousness. Jesus also says, Matt. 28, in giving the Apostles their commissions to go to teach all nations, baptizing them that believe; and Paul also enumerates in Heb. 6 that baptism is a doctrine of Christ. We are told that it was necessary for Paul to be baptized, likewise the jailor, the people at Ephesus, the people at Samaria, the eunuch, and even a man as just as was Cornelius could not escape, and according to St. Luke, "some rejected the counsel of God against themselves, not being baptized." According to the practice generally in vogue, is it not about time for a revision of the Bible, that the offending parts may be cast out? Ought you not to use your potent influence to accomplish this end, as I contended in my former letter? You charge me falsely with misquoting Mark 16: 16, because I placed within the quotation an interpolation in brackets, and if this is misquoting I surely had no intention of doing so. Any school boy would have known that the words in brackets were mine. You say the passage does not mean what my interpolation indicated, but you failed to point out what it did mean. Look at it again, even if it is spurious and of no consequence. The words "belief" and "baptism" are placed on even terms by our Savior, and there is no other conclusion but that the believer must be baptized (unless it is one of your figures of speech). This being true, the unbeliever very naturally would not be baptized and be damned, as Christ says, in consequence of unbelief and nonconformity to this ordinance. Really, brother, over whose "shop" should the sign "All kinds of turning and twisting done here" be placed? I am perfectly willing to leave that to an intelligent public. You entertained your congregation last Sunday evening by relating to them a pretty fable about a jackass, who was in the woods braying. It was nicely related and caused much laughter and mirth; and no one could become offended by a jackass story; therefore, kindly allow me the same privilege, Brother Brougher, as I also have a jackass story. "Once upon a time" there was a jackass who imagined he {143} was preaching the same Gospel that was taught many hundreds of years ago; he stood before a large, fashionable congregation of people and started to bray. He opened his mouth and said: "Oh, money, oh, money, thy praises I'll sing; thou art my Savior, my God and my King; 'tis for thee that I preach, 'tis for thee that I pray, and make a collection twice each Sabbath day. Money's my creed, and I won't pray without it, the heavens are closed against those who doubt it This is the essence of popular religion, come regular to church and be plucked like a pigeon. I'll have carriages, horses, servants and all, I'm not going to foot it like Peter and Paul; neither, like John, feed on locusts and honey, so out with your purse and down with your money. I gather my knowledge from wisdom's great tree, and the whole of my trinity is D. D. and C.; dimes, dollars and cents are all that I crave, from the first step on earth to the brink of the grave. In the cold earth I may soon be laid low, to sleep with the just, that have gone long ago; I shall slumber in peace till the great resurrection, and be first on my legs to make a collection." Then he blessed the contribution boxes and the show closed. Now, dear brother, don't you think that my jackass story equals yours, and contains a better moral? I am sure it is just as funny; so now we are even, on jackass stories, anyhow. We see how careful the nations of the earth are in throwing their protecting arms around the principle of authority; how careful they are that all representatives acknowledged by them are endowed with proper authority from their respective governments. In this nation of ours no man has the right to initiate a foreigner into the government unless he be endowed with authority, beyond the question of a doubt; the government would undoubtedly punish any man who might read of a commission given to others, and then take the authority unto himself to initiate foreigners into the government of the United States. We see the same careful protection thrown around the principle of authority throughout the different states of the union; throughout the different counties of the state, and throughout all the different cities of the various counties. All will admit that without this strict attention to authority, there would be no law, no order and no protection. Out of all known governments the great government of God, according to our opinion, is the only one that treats the principle of authority in a careless and reckless manner. Anciently a prophet of God, through the principle of revelation, called Aaron to the ministry; at a later period, an Apostle of Jesus {144} Christ said that no man was to take this honor unto himself save he be called of God, as was Aaron. Yet men of our day will read where men were commissioned by Jesus Christ eighteen hundred years ago, with authority to initiate foreigners into the great government of God, and by virtue of that authority, given to others, they take the honor unto themselves; while declaring that the great God has sealed up the system of revelation; and through the heavens, as you say, being as brass above our heads, no man can be called, as was Aaron. In the face of all this, any man purchasing a Bible, which contains that commission once given to others, imagines he is called of God to preach the Gospel; and the result is we are living in a babel of confusion; God says "He is not the author of confusion." Of course I realize these words of mine will have no weight upon you, but they may be read by some fair-minded, thinking man, who may stop, ponder and investigate. By innuendo you advocated mob violence in your sermon last Sunday night. Do you think it was becoming to a man who professes to be a representative of the meek and lowly One whose mission was peace on earth and good will to man? In carefully looking over the history of this Mission for a number of years back and noting the number of mobbings to which our Elders have been subjected, and the number is not small, we find by careful comparison that 90 per cent of the mobbings have been led in person or inspired by so-called Christian ministers. Do you think you were serving God on the Sabbath when you so nearly sanctioned brute force against a people who have never harmed you or any of the good people of Chattanooga? Do you really believe that such a course will make you popular with the liberty-loving and law-abiding population of your new home? Think over the matter carefully and perhaps you will admit you over-reached yourself a little. You took for your text, "Answer a fool according to his folly." In closing allow me to respectfully present you with the words of our Master, "He who calleth his brother a fool is in danger of hell fire." Respectfully, Ben E. Rich. {145} MORMONS AND MORMONISM. The Mormon People, Their Industry, Education and Morals--What is Thought of These People by a Non-Mormon of Many Years' Residence Among Them. Lecture by Charles Ellis, a Non-Mormon. No cause has so often led to strife as bigotry of religious devotees. In no name has hate so largely gathered harvest of death as in that of God. No prophet ever proclaimed a new word of the Infinite who was not met with abuse. Many of the noblest men who have stood God-tongued on earth have received not only vilification, but martyrdom. Not one of them has escaped the cry of "infidel, atheist, impostor." Even Jesus was crucified as a malefactor. His simple religion of love for God and to man was lost in a cobra-filled jungle of theology. For more than 1800 years Christianity has not been the religion of Christ. The Christianity that boasts of having civilized the world is a mass of dogmatic bran that makes poor bread of life--intellectually a bran-mash for hidebound bigots who send all but a "predestined and foreordained" baker's dozen to eternal torment because they will not take the medicine. It has been itself partially civilized by the natural development of the human mind, but is still much like that "white sepulchre," fair to see, but full of lying dogmas, hypocrisy and sham. Into this cloaca of pretence, the Mormons say God sent Joseph Smith to destroy its rot with the quicklime of a new revelation from heaven of priesthood, prophecy and providence. The Lord God Omnipotent, so the story runs, came to this youth and informed him that the Gospel of Jesus had been lost to the world through the wickedness of men; that the religions of the present were a sham, that the churches were all wrong, and that the true Gospel would be restored for the salvation of mankind through him. It is not surprising that Mormonism met with obloquy from its birth. It would have been marvelous had not that obloquy become violence when the "new dispensation" showed a {146} degree of success that roused the fears of the evangelical churches, out of which converts to the new sect were taken. The Mormon missionaries of those early years believed the "fullness of time" had come, and that "the Lord" was speedily to appear, sweep false Christianity from the earth and establish His own kingdom. They believed it their duty to cry aloud, to warn the nations. The boldness of the proclamation that all churches were without recognition in the sight of God, and the only true Gospel was this "new dispensation," was enough to arouse an opposition that has never wholly ceased and is now raging more fiercely than ever. The rapid growth of the new old faith embittered the sects and carried them to the shedding of innocent blood, for many of the early Mormons suffered martyrdom for their faith. Yet the blood of martyrs is still the seed of the church. It is immaterial here whether Mormonism was born of God or of man. I am not discussing its origin. No matter what its source, it was sure to meet opposition. Had it come with such pomp that the world could have beheld angelic heralds, it would have been denounced as vile. It has been so with the founders of all religions. The prophets are always stoned, The Buddha was accused of consorting with courtesans. Jesus' enemies said harlots were His chosen companions. Mahomet was the called slave of an ambitious mistress. Garrison and Phillips were denounced as infidels and atheists. Joseph Smith was branded a fraud and lecher. But as time rolls away from the days when an agitator lived, hatred of him is forgotten and he is remembered in the results of his agitation. The Buddha preceded Jesus many centuries and has a following today of 400,000,000. Jesus is buried beneath a mountain of dogma, but 300,000,000 are seeking eternal life in His name. Mahomet came 700 years later and his people number 170,000,000. Only sixty-nine years ago came Joseph Smith, and his following is already half a million. Give Mormonism 1,200 years, as Mohammedanism has had, or 1,900 years, as Christianity has had, and what was said of its founder will be forgotten, but his following may then compare satisfactorily with what the older faiths accomplished. Had Joseph Smith never declared himself a polygamist he would have been killed. The sects were too fanatical in the wild west to permit so active a rival to exist. Had the Mormons remained east of the Missouri, Brigham Young would have been killed and the church would have been destroyed {147} by wholesale massacre. It was only their isolation among the mountains that saved Mormonism and the Mormons from annihilation. Even that would not have saved them had they not increased so rapidly by conversions and immigration that before their enemies realized their growth they had become too strong to be removed. They have survived the hate that carried off their leader at Nauvoo. They have proved themselves sublime stayers. They have nobly earned the right to the home they have made in "the great American desert," and they are entitled to full liberty of conscience to practice their religion, as well as to the same protection the nation gives to all other churches. If people must follow some leader in the name of God it makes little difference what his name, when or whence he came, as far as the national government is concerned. As long as his followers are honest, industrious, virtuous and progressive they will advance from existing to better conditions, whether they follow Moses, Jesus, Mahomet, Calvin or Joseph, and our government, guaranteeing rights of conscience to all, cannot dictate what their religion shall be. No matter what Joseph Smith may have been, the people of the United States should not allow themselves to be governed, by what was said against him, in their judgment of the Mormon and Mormonism, as they are now. By Their Fruits. If history is reliable many of the popes were steeped in crime, yet we do not condemn the Catholic church of today by that history. Protestantism has done many cruel things in red-handed fanatical rage, but we do not now hold it responsible for crimes of its past. The daily press frequently tells of crimes committed by ministers of the Gospel, but we do not condemn the class for the misdeeds of some of its members. Neither should we condemn the Mormons and Mormonism of today for what their enemies said of them forty, fifty or sixty years ago. Put Joseph Smith down, then, as one of the men who have started new systems of religion, and judge him now by the results of his system, as we judge all others. Many of the Jews are grand people, notwithstanding some of their leaders ages ago were bad. There are many excellent men and women in the churches, notwithstanding the fact that Christianity has drenched the earth in blood. Mohammedanism has done a great work among its people, {148} notwithstanding all Christendom looks upon its founder as an impostor. Tried thus, what can be said of the Mormons and Mormonism? Into the Desert. It would be manifestly unfair to judge either Mormons or Mormonism by that stormy career which preceded the hegira to Utah. Mormonism had no opportunity to show its merits in a country where its enemies gave it little time to act save in self-defense. It was aggressive in its denunciation of existing churches as ungodly frauds and they attacked it with violence, kept it acting on the defensive, forced it from place to place, and finally drove it out of the United States. Having at last found a spot a thousand miles from a "Christian" and subject only to the possible encroachments of Indian tribes, less barbarous than eastern Christians had been towards them, the Mormons and Mormonism were, for the first time in their history, in a condition to show what the people and their religion were. When Brigham Young and his band of searchers for the new Holy Land entered the valley of the Great Salt Lake there was no white man there to give them a welcome, and therefore no alleged Christian present to disturb their hope. They had traveled far and fared hard. As they emerged from a rugged canyon the magnificent valley before them was the most inviting spot they had seen, and the leader chose it at once as their future home. Along the mountain streams, that ran gurgling through the valley to lose themselves in the saltest sea upon the earth, there was pasturage for the cattle, but for the men, exiles from so-called Christian civilization, there was nothing save an opportunity to gird their loins, forget their hunger and compel the stubborn glebe to yield them food. Like the Pilgrim Fathers. When the Pilgrims landed in Plymouth Bay they met such a welcome of dreary desolation as the Mormons received in the Salt Lake Valley. As the Pilgrims crossed the Atlantic to find a land where they could practice their religion, so had the Mormons crossed the plains of the continent. But they must live. In all this wide mountain land no furrow had been turned. It was mid-summer and the wanderers had little to carry them through the approaching winter. They must close with the opportunity and stake all on the hazard. They put in crops and the seed baked in the hot earth or the frost {149} came before anything could mature. They made huts to shelter themselves against the winter, built a wall to guard against Indian attacks (or was it the Christians they had fled from at Nauvoo) and pulled through until spring came, and then they went out upon the foothills and dug the roots of the sago lily for food. They planted and watered and saw their seed spring and saw crickets come down upon the green spots, like Missouri and Illinois Christians, and devour their hope. They fought crickets, made irrigating ditches, cleared off sage, increased their fields, smothered grasshoppers, praised the Lord and grew until, in five years, the valley had become a hive of busy human bees, not a drone among them all, and hundreds of baby bees crawling about the open doors of humble homes in which patient, plodding, hopeful, prayerful women were the grandest heroes of all. But the people crowded in so rapidly that for a dozen years or more all were harassed by hard want. Luxuries there were none. It was one long, ceaseless struggle to live. Women who came then as little girls have pictured to me the cheerless years of their young lives here when all were poor. Their Staff and Comforts. What sustained those people in that long ordeal? Faith, the strongest power in all the world. Their religion was an enthusiasm. To them "God" was a living presence. He had "called" them. He had led them forth from persecution. He would remain their friend and they must succeed. Without that faith they would never have come--having it they could not fail. But to my mind a very important adjunct was the pluck that has made the white race superior to obstacles and the master spirits of the world. When we consider what the Mormons underwent to achieve success here their constancy and heroism deserve sublimest commendation, and they who will not concede this because the Mormons will not send them to congress or subscribe their creeds are not true Americans--have never known the meaning and the glory of our "religious freedom." We honor the Pilgrims for their heroism in crossing the ocean and founding a home in the forest of the new world. Why? Not because of their religion. They were bigots and sometimes murderers. They tortured, killed, or banished men and women who would not accept their theology. We may despise their religion, but we must honor their courage and be thankful for their success. Without them we never {150} would have had our government, the light of the world and the hope of mankind. But their base of supplies in Europe was nearer to them, more accessible, than were the stores from which the early Mormons could draw. The Pilgrims had means; the Mormons had none. When driven from Nauvoo many of them were so destitute that agents were sent through the east soliciting aid to save the people from starvation, and one of these agents was Lorenzo Snow, now President of the Mormon Church. Hundreds of the famished refugees died, in 1846, along the malaria-poisoned bottoms of the Missouri river. From robbery, murder and exile in Missouri and Illinois to success and independence in Utah, the history of the Mormons is a record of privation, hardship and endurance unequalled since the days of the Moors in Spain, the Huguenots in France, and the Protestants in Holland, when murder sought to exterminate all heresy in the name of the Catholic church for the glory of God. It was the same spirit in the Protestant heart that sought the destruction of Mormonism. But no religion can be wholly bad or lacking in points of great merit that could produce the magnificent results that have sprung from the Mormon occupation of Utah. In Thirty-Two Years. Briefly, now, let us see what the Mormons did in Utah through the years when they were nearly the entire population and while the industries and the progress were almost wholly their own. In 1880, thirty-two years after the arrival of the Mormons in Utah, they had 9,452 farms, the average size being twenty-seven acres. The population of the territory was then 143,963, of which 115,000 were Mormons, 99 per cent of whom were living in homes of their own. To bring this land into productive farms there had to be done an inconceivable amount of work that was not directly productive. The land was covered with sagebrush and other wild shrubs and grasses that made it as hard to clear as swamp land in the east. In addition to clearing the land it had to be lined with ditches to carry water to the growing crops. On those 9,452 farms there were several thousand miles of ditching. All of this work was dead capital. It was the "plant" of the farmers and was put in solely by the toil of a people who never knew when it was "sundown." But it was done and the farms were yielding great crops of small grain, corn, potatoes--all the {151} vegetables of garden and field, and the fruits--apples, pears, plums, apricots, peaches, grapes, berries--everything that the climate would sustain. Live stock had risen from zero to millions in the shade of the mountain. There were herds of sheep, cattle and horses, and the great American lard producer was not wanting. Home manufactories were prosperous at several points. Stores were in evidence everywhere. "Zion's Co-operative Mercantile Institution" was the center of a magnificent trade at Salt Lake, extending throughout the territory. Temples had been built or were under construction at four points in the territory. Meeting houses had been erected in every direction. Academies were being started in Salt Lake, Logan and Provo. The people were united and persistent in their determination to succeed, and under the guiding will of Brigham Young this most remarkable effort of colonization had been quietly carried forward in spite of the continual harassment of the people by government officials, goaded by the anti-Mormon ministers of the east. In thirty-two years the exiled Mormons had become too strong to be despoiled again, and all that time this alleged destroyer of the American home, polygamy, was being practiced, and thousands of the most intelligent, honest, virtuous and industrious men and women of the state today were the offspring of such marriage relations. Why do not the Mormon haters of today attempt to destroy the force of this fact? Because they know that they would fail. Education. A common charge against the Mormons for years, and revived now, was that they were ignorant, illiterate and had no use for schools save to teach their theological dogmas. But in 1870, only twenty-three years after the first Mormon immigration, the percentage of school attendance in Utah was higher than in Pennsylvania, New York and Massachusetts. In 1881 the school population of Utah, from 6 to 18 years of age, was 43,353 and the average daily attendance was 44 per cent. There were then 395 schools in Utah. In 1888 the commissioner of schools, a government official, reports 344 school districts and 460 public schools in Utah. The school population was 54,943, of which 47,371 were Mormons. The number of scholars enrolled was 32,988, of which 30,721 were Mormons. The value of district school property was $542,755, and the amount paid for teachers in the public schools for the year ending June 30, 1888, was $293,085. Yet the {152} anti-Mormon still screeches his old cry that those were Mormon schools. Let us see. The school commissioner referred to was not only a United States official, but he was also a non-Mormon. Yet he reported that the 460 public schools of Utah were "non-sectarian." Then he enumerated eighty-nine denominational schools, of which only four were Mormon. The text books used in the schools, a list of which was given, set at rest the charge that Mormons were opposed to education; and the average of education of those who were trained in them is proof that they were not theological schools. According to the United States census for 1880 the percentage of persons in Utah of 10 years and upward who could not read was five. In Rhode Island at the same time it was seven, and in the United States at large thirteen. The average illiteracy in Mormon Utah, thirty-two years after its settlement by people absolutely without means and obliged to toil early and late to find a mere subsistence, was less than in twenty states and territories in the union. The growth of schools in Utah is full of evidence that the Mormons were the friends of education. Remember that for years there was no money in Utah, yet the people built houses in which they lived, as well as hundreds of meeting houses. The first meeting houses were "boweries"--posts set in the ground, a flat roof of poles shingled with bushes cut in foliage. I have seen several of these old places of worship. But as soon as practicable every ecclesiastical "ward" had its "dobe" meeting house, which was also school house. But "Utah's best crop" would soon overflow any ordinary Mormon meeting house and more school room would become necessary. On Sunday the bishops of a ward would say: "My brothers and sisters, we need more school room in this ward. What will you do to provide it?" "I will give a team ten days." "I will give a thousand 'dobes.'" "I will give two weeks' work." "I will give twenty bushels of wheat." Thus it would go, and the school room would come as a labor of love and without the passing of a dollar. Today there are no people in the nation so eager to learn as are many of the young Mormons whom I have met in my travels about Utah. The State University, the public schools, all schools are full. The Mormon Church has its special schools, as other sects have in Utah, and their theology has its place in the studies, but the Mormons have no desire to introduce {153} Mormon theology into the public schools and are opposed to the introduction of any other theology, as of course they should be. Morals. In 1876 there were thirteen counties in Utah without saloon, brewery, gambling house, brothel, lawyer, doctor, beggar, parson or politician, and the population was exclusively Mormon. In the winter of 1881-2 there were fifty-one prisoners in the Utah penitentiary. Only five were Mormons, and yet the Mormon population of the territory exceeded that of the anti-Mormon 500 per cent. From 1877 to 1882 the jail of Salt Lake county received only three Mormons. In 1881 there were 1,020 arrests in Salt Lake City, of which 103 were Mormon men and boys and six Mormon women; 657 non-Mormon men and 194 non-Mormon women. In 1882 the number of arrests in the same city was 1,561, of which 188 were Mormons and 1,373 non-Mormons. In that year there were sixty-six barrooms in the city, and sixty of them were kept by non-Mormons. There were fifteen billiard and bowling rooms and seven gambling houses, all kept by non-Mormons. The above, as well as the following statistics, are taken from "The Palantic," published by A. M. Musser from the Utah penitentiary records for the year ending June 30, 1884. Mr. Musser showed that, with the population of Utah 83 per cent Mormon and the non-Mormon population only 17 per cent, there were thirteen Mormon and seventy-eight non-Mormon prisoners--a difference of 600 per cent in favor of the Mormons. Add to this the difference in percentage of population, and we have over 1,000 to one in favor of Mormon morality as compared with that of the non-Mormon population of that period. It should be understood that the above statement is not intended to characterize the whole non-Mormon population. All through the Utah years there have been non-Mormons here who were the most exemplary people. They came in to stay, to engage in business, to make homes. They have never engaged in the local disputes. They have never been anti-Mormons. Because they would not join the raid against the people they were for years sneered at as "jack-Mormons." The criminal element referred to in these statistics as "non-Mormons," it is safe to say, should have been put down as "anti-Mormons." When the first edition of this pamphlet was issued the {154} anti-Mormon paper of the city and several anti-Mormon parsons of Utah and Canada undertook to answer these statistics by claiming that the Mormons referred to were all "Latter-day Saints," while none of the "non-Mormons" were "Christians." For answer I will say that the record shows that of the seventy-eight "non-Mormons" in the Utah penitentiary and referred to above, forty-five were members of Christian churches. To show that this class of Utah non-Mormons were not worse than Christians generally, I refer to statistics furnished the Deseret News recently by Ephraim Ainsworth. In 1889 Ohio had 942 convicts in penitentiary--826 of them belonged to Christian churches. In 1893 Canada had 11,810 convicts--Catholics, 4,395; Church of England, 3,621; Methodists, 1,624; Presbyterians, 1,495; other sects, 698; Atheists, none. In 1896 the Kansas penitentiary had 343 Methodists, 41 Presbyterians, 61 Campbellites, other sects 12. In 1896 the Michigan state reformatory had as inmates 226 Methodists, 84 Baptists, 31 Episcopalians, 28 Congregationalists, 18 United Brethren, 229 Catholics, 65 Presbyterians. From the Tennessee state prison, no date given, is reported 873 convicts--870 Christians and three who would not state their religion. Thirty years ago a Unitarian minister named Hatch made a careful investigation of criminal statistics of the United States and Territories and published the statement that 7 per cent of male convicts in the penitentiaries of the country were ministers. Utah has had her full share of them in the last thirty years, though she has kindly permitted them to run away, making no attempt to capture them, save in the case of a parson who killed his victim, cut her body up and attempted to burn it. A reward was offered for him, but he is probably sending heretics to hell yet for Christ's sake. It is said "there are none righteous, no, not one;" that is, we all "live in glass houses" perhaps. If the faces of children are an index to the morals and self-control of parents, many Mormons have only to point to their offspring to prove their own general purity. Indeed, it would be difficult to find finer types of manhood and womanhood that are to be seen among the Mormons, and this applies as well to polygamous as to monogamous offspring. Right here, at the risk of being misunderstood, I want to say a word about Mormon polygamy. It was not established for the gratification of "lust," as has been so often averred, but was, I think, a conscientious effort to improve humanity by stirpiculture. It was the only considerable effort ever so {155} made among civilized people. I think it would have been better to have given it a scientific instead of a theological basis. In the country at large monogamous marriage has long been degenerating. With its degradation society must sink to conditions that must eventually, if not arrested, destroy our civilization. Religion may insure humanity against fabled fire after death, but it cannot breed out defects of will and taints of blood. Nobility of person, life, character is born, not made by creeds. Humanity can never be Godlike or fit for "the kingdom" until it is bred up from its sometimes lower than "beastly" level. Mormon polygamy was the beginning of such an effort. It has been killed by ignorant prejudice. But soon or late the world will see the infinite need of wisdom and science in the production and development of children, and then it will be understood that the marriage system must be reconstructed. Mormon polygamy was not the "beastly" thing a nation of adulterers called it. It grew out of the belief that life is eternal, that there can be no marrying in the future life; that women not married here can never marry, but must be the servants of those who were married on earth for all time here and hereafter. It grew out of the belief that woman gains her "exaltation" in the kingdom with her husband, and he in part through the excellence of his family. It was the Mormon women who wanted polygamy. But no woman would enter that relation through "lust." She could only enter it by conquering her passions, and in doing that she prepared herself to become a divine mother. It is only when women can learn to do this and compel men to respect their rights in gestation, as all other female mammals do their mates, that mankind can be saved from--itself. I am not advocating Mormon polygamy, but the physical improvement of humanity as the natural and also the scientific basis of mental and moral improvement. Sometime this great truth will receive the recognition denied it now. I come back now and say that, taking polygamy and all into careful consideration, the morals of the Mormon people have always been as good as the best in the nation, and through the thirty-two years when the population of Utah was almost wholly Mormon and "this people" had not come under the influence of those who wanted saloons, brothels and dance halls opened to tempt young Mormons, their morals were infinitely superior to anything to be found in the rag-tag-and-bobtail element that for years existed on the {156} western frontier and found in Utah the only oasis of the mountains. Had the Mormons been Methodists the praises sung over their success in Utah would have been heard around the world. But if they had been Methodists they would not have been driven out of the United States. Had they been bogus Christians they would have been too busy sending other people to hell to have ever thought of colonizing on a barren desert 1,000 miles from heretics. The sublime industry and heroic achievements of the Mormons among the mountains of the west have been studiously ignored and viciously misrepresented, not because of any real or suspected immorality or menace to "the American home," but simply and solely because they were heretics to other sects. Anti-Mormonism never did and does not now care for polygamy--it hates the Mormon Church. A mean, whiskey-guzzling government official in Utah once said to me: "Damn 'em, all 'e rights 'e Morm's hez is t' pay taxes! 'Fthey don' like that I'm gitout!" That was for years the anti-Mormon spirit in Salt Lake City. The struggle was to get control and tax the Mormons out. That, too, was done largely. That is, many of the poorer Mormons were forced to leave their homes in the city on account of increased taxation levied by anti-Mormon officials. That old spirit is now revived by this new crusade, not because of polygamy but because the Mormons were compelled to take the power to levy taxes out of the hands of their enemies. A popular impression has been craftily created by the anti-Mormons of Utah that its priesthood and polygamy are the cause of all hostility to Mormonism. The shallowness of the pretense is easily seen when you consider that the most vicious of anti-Mormons accept the Bible as the infallible word and will of God. Yet the Bible teaches priesthood and polygamy. Hence priesthood and polygamy cannot be the secret of anti-Mormonism. The Protestants have been trying for a century to get God into our national constitution and to make Jesus Christ the ruler of the nation. Catholics and Protestants outnumber Mormons a thousand to one. As long as they believe in theocracy they cannot quarrel with the Mormons for holding the same belief. But if they were afraid the Mormons might get into the kingdom ahead of them they would become jealous, and jealousy is the womb of hate. The evangelical churches fought Mormonism from its appearance, not because of polygamy and priesthood, for there was neither {157} priesthood nor polygamy in it then, but because it was a more enticing faith than their own. Mormonism was running smoothly and growing rapidly without original sin, total depravity and eternal torment as its steady theological diet. Therefore, it was infidelity. Therefore, it must be destroyed. Advocates of the undying worm, the lake of fire and the endless roast drove the Mormons out of the United States. When they made the Utah desert a prosperous land, adventurers crowded in to make speculation and riot among them, but found them united against invaders. That was put down against them. Yet a people driven into exile five times would be idiotic not to unite for their own protection, and, as soon as possible, prepare themselves to refuse to be driven again. When their old enemies learned what advancement the Mormons had made in Utah they came to send them to perdition again, but it was too late. Then they raised the outcry against polygamy. That brought in the aid of congress, the destruction of the incorporated church and the confiscation of church property, but did not crush Mormonism. A thousand polygamists went to the penitentiary, and still Mormonism would not collapse. The Mormons did not hanker after salvation from a hot spell in another life. They were too busy. They had hell enough here. There was no brimstone in their conception of the hereafter. A few might falter, but the mass stood by their faith, submitted as best they could to the insolence of their enemies, waiting upon the Lord to rescue them. Then came the scheme to disfranchise them. Disfranchisement was the culmination of forty years of effort to conquer the Mormons. If this calamity should fall the people would be at the mercy of unscrupulous legislators who would practice the sentiment of him who said all the rights the Mormons had were to "pay taxes" or "git out." Before this danger the leader yielded and declared that to save the people from ruin he would take no more plural wives (he was then about 90) himself and would advise his people to do likewise. That was in September, 1800. Two weeks later the church, in conference, accepted the advice of its president that polygamous marriages should cease. Then it was seen that the Mormons would not abandon their homes--that their persecutors should not grow rich upon property the fleeing Saints must sacrifice. They had conquered by yielding, and there was no other scheme to be sprung upon them. Those who hoped to crush Mormonism were forced to accept the situation. The old political status {158} disappeared and Mormons and Gentiles came together as democrats or republicans, each party seeking to gain control of available public offices. Men who had for years studied how they might throw increased difficulties upon the Mormons were tumbling over each other in their eagerness to reach the Mormon leaders, to profess their profound esteem and to make known their willingness to aid the Latter Day Saints by accepting office at their hands. The new love was touching, but it was sincere? We shall see. The Mormons were rejoiced to find at last an atmosphere of at least seeming peace about them, and gladly gave their old enemies the offices they desired. The offices secured, the men who were going to "boom Utah" proceeded to a recklessness of "improvement" that increased public debt and taxes to an alarming degree. The Mormons disliked to protest; they could not "grin," so they bore it with long, sober faces. Then statehood was secured and the Mormons began to elect their own more cautious men. The new lovers, chiefly office seekers, scented defeat. The old snarl appeared. Startled politicians appealed to willing ministers who needed funds sadly--and the old outcry against the Mormons and polygamy was revived in 1898. The New Crusade. What basis is there for this renewed fight against the Mormons? When Wilford Woodruff declared that he would advise the people to cease plural marriages, and when his advice was accepted by vote of the church, there were men living in Utah who were already in polygamy. Most of them were old men, but there were young and middle-aged men who had more than one wife. All through the government fight against polygamy these men had lived with their wives as far as they could in secrecy. Would they be likely to abandon their wives when peace had been received? To the Mormons, marriage is one of the most sacred of their ordinances. It is solemnized by a priest in the name of God. It is "sealed" in heaven also and is to continue forever. The true Mormon cannot ignore the claims of his plural wife without being false to his vows and his God. No manifesto of Wilford Woodruff, no vote of conference, could annul a plural marriage or engage that any Mormon should cease to care for his plural wives. This fact was as well known by every non-Mormon in Utah in 1890 as it is today. It was understood by every gentile politician, by every {159} representative of the government, by every minister in Utah, that polygamists had been all along secretly living with their polygamous wives. All knew that this would continue, yet all agreed that no further notice should be taken of the matter and polygamy should be left to die its natural death. That understanding reached, no further effort was made to arrest "cohabs." Polygamists lived openly with their wives and, as was expected, children were here and there born--in one instance, at least, we have heard of "twins." So matters stood from the close of 1890 for seven years. In 1897 we had a semi-centennial celebration of the arrival of the pioneer Mormons. In that "jubilee" Mormons and non-Mormons all joined heartily, including the ministers who have since become rabid anti-Mormons; including also the editor of the anti-Mormon paper who was so harmonious then that he delivered an address when the Brigham Young statue was unveiled, who was so inspired by the holy ghost or some other spirit (he is more familiar with other spirits) as to declare in his paper that the Mormons had founded the "new civilization." Yet at that very moment he and all non-Mormons in Utah knew that those who were in polygamy when "the manifesto" was issued, in 1890, had been living openly with their wives for seven years and that children were being born in some of the families. No objection was made, I repeat, until the Mormons, to stay the increase of public debt, began to fill important public offices with prudent men of their faith. There is no evidence that the church had anything to do with this. It was the work of men who owned property, and were anxious to protect it. That this is true is seen in subsequent political action. A majority of the Mormons are democrats. The democrats were rapidly getting control of the state. In the municipal election of Salt Lake last November the republicans elected their ticket over a known democratic majority of voters. Why? Because the republicans ran their canvass on the line of the anti-Mormon elections of a decade ago--the gentile democrat voted the republican ticket. That is, while the Mormons have kept the compact made when the people divided on national party lines, in 1891, the others have largely broken it and we have now the democratic and republican parties with the republican party working as an anti-Mormon party largely. The excitement in Washington over the fact that the republican Utah postmasters at Provo and Logan have been all along in the same boat with democratic Roberts is amusing because of the frantic efforts of men to show that they did not know that those men were {160} old polygamists and had been living with their wives since the "manifesto" of 1890. Of course they knew it. No man could have lived in Utah since 1890 without knowing it. From 1890 until statehood came United States district attorney and marshal for Utah knew it, and yet so generally was it understood that the old condition was to be left to die of old age that those officers made almost no effort to disturb "cohabs." The postmasters in Provo and Logan were chosen because they were influential republicans, and their wives did not count--then. The anxiety over them now is that this excitement will defeat the hope of the republicans to carry Utah in 1900, and when this whole matter is analyzed it is found that the anti-Mormon agitators of Utah, with one exception, are republicans, and the exception is a democrat who, having most earnestly defended the Mormons ten years, was not recognized by them when they were distributing political offices. The Catholics in Utah are democrats and they have taken no part in this crusade. But the evangelical ministers and sects are republicans. The ministers have worked hard for 25 years to "save" the Mormons and yet have never "saved" one who was in good standing in his own church. When polygamy was given up, eastern interests in Utah missions fell, funds went low and the wolf was howling in the back yard. The politicians who had lived for years on salaries as government officers or later in state or city offices were in the same "fix"--they had to raise hell or starve--they did the first and, if I am not much mistaken, will do the second also or--"git out." Amnesty. To make clear the subsequent action of the chief factor in the new crusade it is necessary to call attention to what is known as "the amnesty." By act of congress polygamous Mormons were disfranchised. When peace was declared these men wanted their disability removed. A well-meaning but not sagacious Mormon took it upon himself to secure that result. He went for advice to the man who had tried for years to obtain the disfranchisement of all Mormons. That person seems to have expected such a visit. He advised a petition to the President of the United States for amnesty. The unsuspecting Mormon swallowed the hook and asked his adviser to write such a petition. It was, perhaps, already written. The adviser, swearing he would never consent, consented and the petition was produced. It was carried at once to President Woodruff, lying sick at home. The sick man, unable to even {161} read the petition, signed it. With his name attached it was taken to the Apostles and all signed. The petition went to Washington, and, after much unavoidable delay, was granted. But the course of the writer of the petition, in the new crusade, his continual use of his petition against the Mormons, might possibly be taken as evidence that he was shrewdly forging a weapon that he might use against his quondam friends if his love for them should grow cold, or if his ambition were not satisfied. That is, it was well known here that when statehood should come to Utah The-man-who-wrote-the-petition would be a candidate in the first state legislature for the office of United States senator. It was necessary, therefore, to have a republican legislature. To that end the writer of the petition exerted himself to defeat the democratic party in the election of 1895. The democrats were frothing over a suspicion that prominent Mormon church officials were secretly aiding the republicans. Democrats were crying bad faith on the part of the church. The-man-who-wrote-the-petition defended the church officers and charged the democrats with intent "to give Utah a black eye;" with a desire "to keep immigrants from coming here;" with "the awakening of unworthy suspicions against us all;" with trying "to alarm the country;" with committing "an outrage." A few days before election, in 1895, The-man-who-wrote-the-petition, the man who, for more than a year, has found nothing too scurrilous to publish against the Mormons, the man who expected to be elected to the senate in January, 1896, said: "There is not a man, woman or child in Utah who for one moment thinks there is any agreement or thought of restoring polygamy, or that it could be possible even if such a thought was in the mind of a few bigots."--Salt Lake Tribune, October 19, 1895. "There is going to be no revival of polygamy; there is going to be no return to church rule." (The same, Oct. 22, 1895.) The legislature was republican, but The-man-who-wrote-the-petition was "not in it." In the race for senatorship he was shut out in first heat. That straw of ingratitude broke the candidate's editorial back and he seems to have waited for an opportunity to use his petition. The Deseret News says he was paid for it at the time it was written, or, perhaps, concocted, but the action of the legislature was a deadly frost and the bloom of his young love for the Mormon church was killed. {162} The Secret Opened. In 1897, the Mormons, aided and abetted by many of the most influential non-Mormons, made a non-partisan effort to secure much needed municipal reforms. The movement was largely successful, but was hotly denounced by the office seekers of the republican and democratic parties as a "trick" of the church to restore political control over its people. In Salt Lake City the feeling was bitter and an attempt was made to resurrect the anti-Mormon "liberal" party. Failing in that, the excited politicians appealed to the clergy. A Presbyterian paper in Salt Lake began the publication of sundry articles running back into early Mormon literature, culling the crudities, slips and discrepancies to be found therein and using them to condemn the Mormons and Mormonism of today--a course that would be paralleled by attacking the Presbyterians of the present with the fanaticism, folly and worse of "no papacy" days. This publication was scattered over the country and started up the smouldering non-Mormon fire. The smoke encouraged the clergy in Utah to believe that there actually might be something in their sensational talk about polygamy. Then they got together in the summer of 1898 and adopted a series of resolutions declaring that plural marriages are still being contracted, that the Mormons control the state, injure the public schools, and that old Mormon Utah is on deck again. A few weeks later came the state democratic convention to nominate candidates and B. H. Roberts was nominated for congress. He was one of the men who were in polygamy when plural marriage was stopped. From the day of Roberts' nomination the writer of that petition found his opportunity and from then until now has not ceased to vilify the Mormons. He insisted that the election of Roberts would create a storm and then created it himself--a very common trick of false prophets. He revelled in his petition. That is, he sprung the trap he himself had set. I think he was trying to force the Mormon church to declare for the election of the republican ticket, for there was to be another election of a senator in 1899. In addition to his use of the petition he reprinted the testimony of President Woodruff before a Master of Chancery and tried to prove that the manifesto of 1890 prohibited cohabitation among those then in polygamy. He knew that the president of the church could not annul a marriage. He knew that the hearing was held preliminary to a decree restoring what {163} remained of the escheated church property. He knew that property was worth millions of dollars and the church needed it. There was not an attorney engaged in that hearing who did not want the church to get back its property. There was not a non-Mormon in Utah then mean enough to wish that the church might not get it. But there must be a record to the effect that polygamy had been given up. So President Woodruff consented to say that he included "cohabs" in his manifesto. At that time the editor of the Salt Lake Tribune was friendly, as I have shown, and although it now seeks to brand President Woodruff as a liar it said then that the manifesto "went only to the point of plural marriages," and added "we believe that the rule laid down has been as sacredly kept by this people as it would have been done by any other people; that the Mormons and Gentiles have a right to say that the change amounts to a transfiguration." The measureless infamy of the disappointed office seeker now seeking to pile odium upon the honored dead will be a fitting monument to his malodorous memory in Utah for years to come; and if our good old friend did stretch the truth to save that property it was a lie like that of Hugo's nun, the recording angel dropped a tear upon the slate and rubbed it out. All this insanity of excitement through the country over alleged polygamous marriages has been created by a few men who are now laughing over their success in fooling the people. They have hunted these mountain states over--have imported special aid from New York--have declared that plural marriages are being contracted, and yet have not been able to find one case. Defeated in that they have arrested several men for "unlawful cohabitation" and advertised that as proof of polygamous marriages. Avowing, with maledictions upon it, that polygamy is the "twin-relic of barbarism" and must die, they yet will not let it die, but drag it from its senile sleep, enhorse and caparison it like a waxen image of some old Catholic saint and lead it in triumphal procession through the land to excite the clamor of women gone hysterical through brooding in nightly loneliness over the clandestine amours of their monogamous husbands with other women more charming than themselves! If polygamy were permitted to die a natural death the evangelical churches would lose their last foothold against the rising tide of Mormonism. It is not polygamy that disturbs them, but the steady growth of the Mormon church. Right or wrong, there is a current running to the Mormon church with {164} increasing volume and velocity. The Mormon church and faith have been a boon to hundreds of thousands as poor as were those who heard Jesus gladly. It is today nearer to being a successful effort to inaugurate the Brotherhood of Man than anything ever tried. In Conclusion, I want to say that what is here presented does not err from truth and was not written with either knowledge or consent of any member of the Mormon church. It stands upon my personal knowledge. I am not a member of any church, and view all sects philosophically. I cannot perceive that any religion has been of divine origin, in the theological sense of the terms. To my mind they are all human, very human, in their origin. But, conceding to all the rights of intellectual liberty I claim for myself, I question not the right of the people to any religion that satisfies them. In so far as creeds and dogmas impose upon credulity, I claim the right to protest. Thus I have long protested against Calvanism in all its varieties as a wholly unjustifiable cruelty forced upon humanity through its ignorance and fear. I gladly admit that theology, like everything else, is subject to the progressive influence of the ages, and realize that the God of Calvin is not as mean as he was 400 years ago--has been much improved in the last 100 years under our free government and public education. I cheerfully concede that all theologians mean to be honest in the dogmas they create, and I believe that all churches sincerely endeavor to hold their people to defined standards of moral life. But I lay this against them--that they would have men and women practice moral living, not for itself, but to secure a definite reward after we have ceased to live here, a reward called "salvation" from threatened ills and horrors that exist only in the excited imagination of ignorance and superstition. It is childish--it is the mother bribing her boy with bread and jam, or frightening him with threats of "the bad man." You see, then, that I am one of that class of persons called by all the professors of all the thousand and one varieties of so-called Christianity "an infidel." It is the easiest thing in the world to call people by opprobrious names, as the history of these unpopular Mormons makes manifest. In fact, no new thought appears that is not infidelity to some older one--no new issue that is not maligned by the satisfied believer in some old one. The term "infidel," as applied to persons who think for themselves, do their own business with the Infinite, and {165} decline proffered rewards based on fear of God, is one of merit rather than reproach. Jesus was the great infidel of his time--crucified for truth derided by the prevailing orthodoxy of his day. There are two kinds of infidelity in the world. One comes by growing up out of existing beliefs, the other by falling below them. The only harmful infidelity exists in the churches, and consists of professing one code of morals and living another. For instance, all Christians call Sunday the Lord's day and pretend to keep it holy, a sacred day devoted to the worship of God. Yet half of them, in this country, keep it as a day of frolic and dissipation. That does not harm the day, does not injure God, but it makes hypocrites of professing Christians. They are infidels who have fallen below their religion. For instance, again, take the seven million names of American people who petitioned congress to expel the Utah congressman. It is safe to say a large percentage of the signers were children who did not know what they were doing, but whose names were taken by Christian adults with intent to deceive. A long study of religions convinces me that all mean to do good, yet fail, in great part, because they work for a wrong purpose. That is, they work, not for this life, but for one to be sometime somewhere "above the stars," in a locality that has never been more than a myth; and the object of working for that unreality is to escape another mythical locality below the earth, in the earth, or somewhere else equally uncertain. This would do in a world peopled with ignorant savages, but will not do for intelligent men and women. This fact is recognized by the churches. They spend their money chiefly to carry their religion to the "heathen," realizing that it is useless at home. The religions of the world need reconstructing. They have much to learn and unlearn. I know of no church working so zealously for what it believes to be the good of humanity as Mormonism. I know its leaders, its system, its work. Its directors, as a whole, are sincere, conscientious, clean, honest men. If they err, it is not from evil intent. To them the presence of God is a living faith. It may be an error, but the faith is there, and the work is the result. Mormonism is peculiar in this: it does not regard this life as a preparation for an eternity of idle psalm-singing in a future existence Lord-knows-where, but a school of moral training for an eternal life right here after "the resurrection." To this end it aims to make its people intelligent, capable, honest, moral, successful now, as the proper means of reaching the greatest {166} happiness then. This may be a practical basis for a possible end. Its enemies say it is based on fraud. Well, it is said they cannot demonstrate that Christianity was not based on fraud--cannot demonstrate that Jesus ever existed. But Christianity is here, and, whether He lived or not, it will remain. If it should transpire that Joseph Smith was not the founder of Mormonism, that the engraved "plates" had no existence, Mormonism is here, the faith is here, and it too will remain. We can only dismiss all questions of "fraud" and choose--the best. The best is that which is most beneficent in practical helpfulness. Tried thus, Mormonism possesses merit that cannot be ignored by any who would concede equal rights--fair field and no favors--to all. I see in it what to me are weaknesses, but in what system do they not exist? They are the weaknesses of its youth and are being outgrown--would be outgrown faster but for the malevolent opposition that drives it back upon itself. But let no enemy of Mormonism flatter himself that it can be killed by vituperation. It is the most remarkable movement in the religious world since the days of Mahomet--the most wonderful religious movement in forty generations. The thunder and lightning of its enemies cannot strike it down. It must fall, if fall it must, as other religions have fallen--by its own decay after it has lived its natural life. Keeping Roberts out of congress will not arrest its course, and it is highly probable that the time will come when the American people who want no church interference with our national government may be glad to have the aid of the now maligned Mormons. Consider that there are today 1,700 young Mormons tramping over this continent in city, town and hamlet--young men who are so circumspect in all their deportment that not even the most bitter enemies of their faith have the hardihood to raise their voices against them--young men who are steadily making the fundamental principles of their faith known to the people. There has been nothing like it in the world for hundreds of years, nothing in so-called Christian countries since the steady persistence of the Protestants on the continent and in Great Britain, and it is going to produce great results. The Mormons might be called the non-Conformists of this country and in spite of all efforts to the contrary they are going to wield an influence upon its future. One of the Utah men in Washington fighting the Mormons was honest enough to tell the truth when he said in a public meeting: "It is not polygamy but Mormonism we want to check." But it won't check or {167} warp and is growing, and I write with a growing interest in its success. In 1718 there came 900 non-Conformists from Ulster county, Ireland, to Boston. They were Scotch-Irish Protestants seeking religious freedom. They introduced the Irish potato in New England. Some of them gave to older Yankees a few potatoes with instructions for planting them. They grew, blossomed, and bore fruit, but the Yankees cooked the seed balls and said they found them anything but good. Next spring when spading up their gardens they found the potato crop. Mormonism presented to Christian sects a new theological potato, so to speak. They tried it, ate the wrong end of the growth and denounced it. But there will come a new spring in which old sectarian gardens will be plowed up and then the real fruits of Mormonism will be discovered--and will be found to be both palatable and healthful. "_Where there is no change of priesthood, there is no change of ordinances, says Paul. If God has not changed the ordinances and the priesthood, howl ye sectarians! If He has, when and where has He revealed it? Have ye turned revelators? Then why deny revelation_?" --_Joseph Smith, The Prophet_. "_All who live according to the best principles in their possession, or that they can understand, will receive peace, glory, comfort, joy, and a crown that will be far beyond what they are anticipating. They will not be lost_." --_Brigham Young_. {168} Prophets and Apostles Necessary. By the Late President, George Q. Cannon, in Millennial Star, 1866. The assertions made by the Latter-day Saints that God has raised up a Prophet and Apostles in these days, who have the authority to teach and instruct men in the principles of His kingdom, and that their teachings and counsels are entitled to consideration and obedience, are statements that are looked upon by many to be little less than blasphemous. Many cannot conceive how individuals, who are apparently so sane and possessed of good judgment on other subjects, should be so visionary, and so wholly absorbed in the strange belief of there being men who hold this power on the earth in these days. They, nevertheless, believe that men clothed with this power have existed upon the earth at various times, who were inspired to speak and write; and they are quite willing to receive the writings, said to be theirs, upon very slight testimony, and rest all their hopes of future and eternal blessedness upon their veracity. They have an idea that it is perfectly reasonable to believe in the words of the Apostles and Prophets who lived thousands of years ago, and they think that, were they alive now, they could place all reliance and confidence in their words as the word of God. Peter, James and John, with their brethren, are looked up to as having been something superior to mortal, and many, forgetting that they were but human, think that it would only be necessary, did they live now, for them to declare this message and state that they were empowered to teach it, and men without the slightest demur would instantly embrace its doctrines. This professed admiration of dead Prophets and Seers, however, is not confined to this generation alone; it was a characteristic of other generations. The Jews, when Jesus was in their midst, would build and adorn the tombs of the Prophets {169} whom their fathers had slain, and say that if they had lived in the days of their fathers they would not have persecuted or killed them, while at the same time they were thirsting for the blood of the Son of God, and they did not rest until He had shared the same fate with the Prophets whom they so ostentatiously honored. But what is there visible at the present time from which we can infer that were any of the ancient Prophets or Apostles in the midst of this generation, they would be any better treated, or their teachings given more heed to, than they were in the generation in which they lived? The present ideas of professing Christians--that the canon of Scripture is full--and that there is no further need of direct revelation--would not admit of their recognizing a Prophet or an Apostle, should they be so fortunate as to have one sent into their midst. They are, in this respect, in a similar situation to the Jews at the time of the advent of the Messiah. They were in possession of the writings of the Prophets, and held them as the present sects of Christendom hold the Bible. Their writings were their oracles, and they indulged in the idea, as the modern sects do about the Bible, that they contained all that was necessary to lead them to salvation, until Shiloh should come, without the aid of any Prophets or Apostles to act as living oracles in their midst. They doubtless imagined that they were warranted in this belief by their sacred Scriptures, in the same manner that many at the present day imagine that the present Scriptures, composed of the writings of the ancient Prophets and Apostles, warrant them in rejecting all further revelation. This misapprehension of the Jews was followed by terrible results; they ceased to have a national existence, and they were scattered and dispersed abroad. If the Scriptures the Jews had and the Scriptures we at present have are examined, it will be found that there is a greater amount of evidence in our possession in favor of the idea of living oracles, or Prophets and Apostles, being raised up and inspired in these days, than there was among the Jews in the days of the Apostles to support them in believing that they would make their appearance at that time. In fact the Scriptures cannot be fulfilled until these things take place. Prophecy upon prophecy has been uttered and recorded, pointing clearly and definitely to the _last days_--to the time when God should again set His hand the second time to recover the remnants of His people; when He would send for many fishers and they would fish them, and for {170} many hunters and they would hunt them; when His Kingdom would again be built up, and their judges be restored as at the first, and their counsellors as at the beginning; when many nations would be seized with the desire to go up to the mountain of the Lord, to the house of the God of Jacob, that they might be taught in His ways and be able to walk in His paths. To fulfill these prophecies--which were, no doubt, given with the expectation of their being as literally accomplished as the prophecies in relation to the Messiah which the Jews misapprehended--men holding power and authority equal with the men of old who were called to perform similar works, have to be raised up; and if they are raised up and inspired, they must have equal power to teach, counsel and direct the children of men, and their teachings, counselings, and directions will be as obligatory upon mankind as the teachings, counselings and directions of the ancients. Since the creation of man and the first revelation of God's will unto him, we have no account of the Lord ever having a people upon the earth, or a system which He recognized as being His, without also having men of this description--men with whom He could communicate, and through whom His mind and will could be made known to the people. They were the living oracles, possessing living Priesthood, through which they could obtain light and intelligence from the Almighty, to expound with authority to the children of men; and their words, whether delivered orally or written, were equally binding upon the people with the words of any preceding servant of God. That this was the case all sacred history bears abundant evidence. The necessity of inspired men, in order that the prophecies may be fulfilled, must be apparent. Man has always been the instrument which the Lord has used to accomplish His purposes. But apart from the prophecies which set forth in unmistakable language, that the days of revelation and intercourse between the Deity and man will again be restored, there is an abundance of evidence to prove that there cannot be a Church of Christ on the earth without having Prophets and Apostles as its officers. They were not to be confined to the early days of Christianity alone, but were to be continued "until all should come to the unity of the faith, unto the knowledge of the Son of God;" they were to be as necessary "for the perfecting of the Saints, for the work of the ministry, and for the edifying of the body of Christ," as evangelists, pastors and teachers are. To assert that {171} Prophets and Apostles are no longer needed would be to assert that evangelists, pastors and teachers are likewise unnecessary. The great head of the Church, in its organization, had a definite object in placing these officers in His Church and that object could not be accomplished except by their perpetuity. When these officers ceased to be recognized then the Church ceased to be the Church of Christ. It would be considered a very great departure from the spirit of the Gospel to assert that pastors and other ministers--such for instance as teachers and evangelists--were no longer needed; and yet the evidence necessary to support their recognition as officers of the Church proves that not only they are necessary, but that Prophets and Apostles also are required. The proofs brought forward to substantiate the idea that Prophets and Apostles are no longer needed will apply with much force to the other officers in the Church; and if the necessity for one or two of the callings in the Church has ceased to be, it can easily be proved that there is no further necessity for the remainder. The belief that these callings are no longer needed has been inculcated in Christendom by both precept and example. A false Christianity has flourished for centuries, and men have been taught to rely upon it as the religion of Jesus, and not seeing these callings filled in it, it has required but little persuasion to cause them to fall into the erroneous belief that they were only designed for the days when Christianity was first preached. If one, more inquiring and penetrating than his fellows, should ascertain by a perusal of the Scriptures, that there was nothing to discountenance the idea of the perpetuity of such callings, and should make inquiries to know why they did not at present exist, his doubts would be removed by pointing him to Christianity as it exists around him, flourishing and yet destitute of these offices; and its existence without them must be received as evidence that the Lord had altered the organization of His Church and deemed these offices unnecessary. Men instead of making their belief conform to the Bible have endeavored to distort it and make it correspond with their ideas and systems; when the plainly written word would not admit of that they have endeavored to hide their errors and the incorrectness of their position, by stating that the Scriptures have a spiritual meaning--and they do not literally mean what their language denotes, but they require to be spiritualized to be understood. Miserable subterfuge! What a cunning device of the adversary of souls and his agents, to {172} entrap and deceive mankind! Impress upon the people that these are no longer necessary, and they will cease to look for them; persuade them to believe that the word of God has a different meaning from the one apparent on its face, and they will see nothing condemnatory of sin and the commission of gross wrong; Satan's victory and triumph will then be easy. The correctness of the position we have assumed in stating that Prophets and Apostles are as necessary in the Church of Christ now as they ever were, is not at all affected by the truth or falsity of the doctrines we believe in and teach. Because the Latter-day Saints believe in these things does not detract one iota from their truth. These officers would be indispensably necessary, wherever a Church of Christ existed, if we as a people, were extinct. If men believe the Bible they must believe as Latter-day Saints, and if there is a Church of Christ upon the earth there must of necessity be Prophets and Apostles, and if there are Prophets and Apostles, they have the right to teach and instruct mankind in the principles of the Lord's Kingdom, and their teachings and counsels are entitled to consideration and obedience. A great many find considerable fault with the Latter-day Saints because they rely so much upon the words of their Prophets and Apostles. They think it decidedly anti-republican; and some, to give vent to superabundance of their spleen, occasionally call Brigham Young and his brethren hard names, because they, being men, make themselves equal with the Apostles. These individuals, with their present feelings, had they lived in any other generation when Prophets and Apostles were upon the earth, would have taken a precisely similar course to oppose them. It is not the individuals they are warring against--though many of them, no doubt, think that it is--but it is the principle. How much more republican would we be, if we paid no attention to their teachings, than we are at present? Can not we exercise our rights and privileges as republicans, to as full an extent by doing right as by doing wrong--by being obedient to the will of the Almighty as by being disobedient? The Latter-day Saints cannot fail to hearken to and have confidence in the words of their leaders, so long as they believe as they do about the necessity of Prophets and Apostles, and the authority they hold; and while they retain this belief, the only thing that will destroy this confidence is to prove that they do not hold this authority, and are not Apostles and Prophets. So long {173} as we know that men have this authority it makes but little difference to us what their names may be. And the moment the Latter-day Saints became convinced that Joseph and Brigham Young were Apostles of Jesus Christ, they were as willing to believe their testimony and to hearken to their counsel and teachings, as they would have been to have believed and hearkened to those of the ancient Apostles. "_If we could see our heavenly Father, we should see a being similar to our earthly parent, with this difference: our Father in heaven is exalted and glorified. He has received His thrones, His principalities and powers, and He sits as a governor, as a monarch, and overrules kingdoms, thrones and dominions that have been bequeathed to Him, and such as we anticipate receiving. While He was in the flesh, as we are, He was as we are_." --_Brigham Young_. "_Whatever God requires is right, no matter what it is, although we may not see the reason thereof until long after the events transpire_." --_Joseph Smith, August 25, 1842_. {174} COMPREHENSIVE SALVATION, OR THE GOSPEL TO THE LIVING AND THE DEAD. By John Nicholson. An Elder of the Church of Jesus Christ of Latter-Day Saints. First Principles--Authority--Miraculous Gifts--Organization--Apostasy--Restoration--The Gospel Preached to the Spirits of the Departed--Different Degrees of Glory--Turning the Hearts of the Fathers to the Children, and the Children to their Fathers. Honest professing Christians, of every creed, must freely admit that the position of the Latter-day Saints in regard to what are called the first principles of the doctrine of Christ is invulnerable. They must acknowledge that faith in God, the Eternal Father, in His Son Jesus Christ and the divinity of His mission, and in the Holy Ghost, is unquestionably Scriptural. They must accede also that repentance of sins, as preparatory to their remission, occupies the same Biblical position. Neither can they consistently question the object of baptism, being for the remission of sins--"Repent and be baptized every one of you, in the name of Jesus Christ, for the remission of sins." Nor can the mode (immersion) be questioned by them. Paul, in his epistle to the Romans, likens baptism, administered in the proper form, to the burial and resurrection of Christ; a very beautiful figure--immersion in the liquid element. No other method bears the remotest resemblance to being buried and resurrected. Nor do {175} unprejudiced investigators for religious truth deny that the baptism of true Christianity, as taught and administered by John the Baptist, Christ and His disciples, was intended, not for infants, but only for those persons who had reached the years of accountability. This must be obvious, because before people were baptized for the remission of sins it was necessary, as a preparation, that they should believe and repent, a process impossible to little children. The latter being, according to the Savior, of the Kingdom of Heaven, have no sins to remit, for no unclean thing can enter the heavenly kingdom. Sinfulness is uncleanness. It is easy for the Saints to show that the ordinance administered in the Church of Jesus Christ of Latter-day Saints, of the "Laying on of hands for the gift of the Holy Ghost," is strictly a Bible practice. Read, for instance, the 8th chapter of the Acts, and numerous other passages, "Then laid they their hands upon them and they received the Holy Ghost." [1] The necessity of authority to enable man to represent Jesus on the earth in the ministry of the Gospel, is also admitted freely by the unprejudiced. The absence of such authority among the lifeless sects is conspicuous. Paul lays down an unqualified rule upon this point: "No man taketh this honor unto himself, but he that is called of God, as was Aaron." Aaron was called of God by revelation from Him, through the Prophet Moses. The sects of to-day repudiate revelation and its necessity, and how therefore can they be in possession of an authority that can only be given by that means? It is impossible. [2] Honest-hearted people who profess a belief in the Bible cannot and do not deny that a true Church of Christ must necessarily enjoy the fruits of the Spirit. These are the gifts enumerated by Paul in the 12th chapter of Corinthians. How can a belief in such things be repudiated when they existed in the primitive Church, which was the genuine Church of Christ, established by Himself? If the true Church is extant now, its peculiarities and blessings must be the same. [3] It surely will be admitted that the Church will not only be the same in doctrine, ordinances, spirit, gifts and authority, {176} but also in organization and officers. Hence, as in primitive times, it will incorporate apostles, prophets, and other inspired men, who were given to the Church to edify its members until they "all come to a unity of the faith." It may be well to ask how a Church could be the Church of Christ denuded of some of its most conspicuous doctrines, ordinances, spirit, gifts, officers and organization. [4] In fact so wide is the gulf that separates the true Church--that described in the Scriptures--from the repudiative, revelationless, spiritless, disjointed churches of the day that it is difficult to discover even a remote resemblance. But these things are very plain and clear. They must be obvious to fair, candid truth-lovers. And as that is the only class whom the glorious light of revealed Gospel truth will be likely to impress with its beauty, it is to such that we, in the present writing, appeal. How clear is the wide discrepancy between the primitive Church, the true Church, and the sects of "Christendom" in every feature. How often we have listened to exclamations of astonishment from the lips of persons when this remarkable difference was first explained to them by the elders of the Church of Jesus Christ of Latter-day Saints. They have wondered that so potent a fact did not strike them before. This amazement has been increased when their attention has been called to the predictions of the inspired apostles and prophets regarding the apostasy from the ancient faith of the Saints. In fact Paul positively declares, in the 2nd chapter of 2nd Thessalonians that "That day (meaning the second coming of Christ) shall not come except there come a _falling away_ first." But it is not our purpose to elaborate upon this subject, preferring that our readers should peruse the Scriptures relating to it, guided by the passages to which their attention is directed by note. [5] The seeker after religious truth turns to the glorious promise of a restoration of the ancient order of the Church of Christ, as to a ray of sunshine penetrating the surrounding gloom. Jesus Christ, teaching his disciples upon the signs of his coming, predicted, as among the indications of the approach of the great event, the preaching of "This Gospel of the Kingdom" for a witness. John the Revelator, while gazing down the flowing stream of time, saw not only the restoration of the Gospel, but the manner of its being committed to man, {177} (by a holy angel). The angel who showed him these things was not an imaginative being, depicted according to the fancy of an artist. He was one of the prophets who had kept the faith and gone into the presence of God, at whose command he visited the Revelator. But let the reader search the Scriptures upon these points, for we speak according to the "law and the testimony." The foregoing truths have been frequently and ably set forth in various writings of the Church of Jesus Christ of Latter-day Saints and are constantly laid before the public in plainness by the elders in their preaching of the word of God. This being the case it is not our present purpose to enter upon an elaboration of them. Our position, thus far, being established upon a sound scriptural basis, we will undertake to answer some objections which leap into the minds of some inquirers in opposition to the claims of the Latter-day Saints to being in possession of the pure Gospel restored. From what we have already shown it cannot be truthfully denied that the Scriptures faithfully describe the doctrines, principles, ordinances, powers, gifts, organization and authority enjoyed by the Church established by Christ and his ancient apostles. All Bible believers must admit that that Church was a true one, having been set up under the personal supervision and by direction of the Divine Master himself. The fact also stares all people broadly in the face that between that true and ancient Church and the sects of so-called Christendom, now existing, there is an irreconcilable difference in almost every respect. The only logical conclusion that can be reached in reasoning upon such a condition is, that the primitive Church being the true one, having divine sanction and approval, all churches differing from it must necessarily be spurious. However unpalatable so evident a situation may be to professing Christians, it should be accepted by them with becoming grace and composure that they may be prepared for the revelation to come. God is consistent and truthful in all his ways, and what he says he will do, whether by his own voice or by the utterances of his inspired servants, he will fulfil. Our readers, if they be consistent Bible believers, are constrained to accept of the fact presented in the sacred record, that the Lord did purpose, subsequent to a great apostasy, to reveal from heaven the true order of the Gospel. This belief being established in their minds, probably the chief difference in their position and ours is that while they merely admit the {178} existence of such a precious prophetic promise we advance a step further, taking the ground that it has been fulfilled. The message we declare is that God raised up the Prophet Joseph Smith, to whom and to others he sent angels who conferred upon them the authority of the Holy Priesthood, enabling them to legally officiate in the ordinances of the Gospel. We announce that God has set up, in this age, by revelation, the true Church of Christ, to prepare the way for his second coming, which is near at hand. [6] A prominent objection urged against the Latter-day Saints is that they are exclusive in their views. They are charged with being contracted in their opinions. This arises from their claim to being the only people having the true plan of salvation. If our readers will calmly weigh the matter, they will be free to admit that as in all other respects they resemble the ancient Church of Christ, so they do in this. The disciples of the Lord held that they were right and, as a logical sequence, all others were wrong, because all systems differing from one that is correct must necessarily be spurious. The ancient Saints were correct in this position, for as they presented the light to the world, the existing sects had no longer an excuse for remaining in darkness. If the Latter-day Saints are in possession of the same saving principles, their position in regard to the sects of this day is the same. The Redeemer himself was exceedingly exclusive, as witness the decisive quality of his language to Nicodemus, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." This was a definite rule, laid down by the highest authority, to which not the slightest intimation of an exception was made. All must receive the genuine baptism of water and of the Spirit, the former administered by immersion, and the latter by the laying on of hands, or remain forever outside the pale of God's heavenly Kingdom. This is unqualified exclusiveness, based upon the laws which have been revealed from heaven, and which are eternal in their nature and effects. But the objector, unwilling to release an apparently feasible opposing point, may say he can see where this exclusiveness might be justifiable in its application to the generations of men living when the genuine plan of salvation was upon the earth. Those living contemporaneously with the Gospel plan might respond to the invitation to come and bask in its saving sunshine. {179} The justice, however, of placing a bar to the entrance into God's kingdom in the way of people who are not living on this earth when the oracles and Gospel of the Redeemer are upon it, is questioned. It is argued that surely a just God could not and would not exclude from the benefits of saving truth the myriads of honest souls who have lived out their "brief hour" in this sphere according to the best light they possessed, and passed along to the next. Those who raise this point "Do err, not understanding the Scriptures." The great Gospel plan is both comprehensive and grand. It is worthy of the Great Being who instituted it for the redemption of His children. But how ignorant, because of sectarian gloom and apostasy, are the people concerning the magnitude of the Gospel scheme, and the far-reaching nature of its saving power and principles. By the magic touch of truth, aided by the scriptures, we hope to shed a ray of light upon this subject. We propose to show that the Gospel is not only applicable in the process of saving the living, but includes within its broad folds, salvation for the dead. The reader need not be startled at this proposition. It is strongly supported by the Bible, which, if he profess to be a Christian, he should surely be ready to accept as competent authority. The preaching of the Gospel of life and salvation is not confined to this life. "Glad tidings of great joy" are also conveyed to the spirits of the dead, in the sphere in which they dwell pending the resurrection of their bodies. In addition to His mission on earth the Redeemer performed another in the spirit world. Before He consummated His mortal ministry by suffering an ignominious death, he spoke of his prospective labors in the sphere beyond, when he said, "Verily, verily, I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God: and they who hear shall live." (John v, 25.) Some will, in a contumacious spirit, contend that he spoke in a figurative sense, of the "dead in trespasses and sins." This is an untenable position, for why should he speak of a purpose to do in the future that which he was at the same moment engaged in, being then in the act of addressing the unrepentant Jews? But the 28th verse of the same chapter is sufficient to explode the flimsy subterfuge. It shows that he had reference to those whose bodies were at that time sleeping in the comb, "Marvel not at this; for the hour is coming, in the which all that are in their graves shall hear his voice." This was spoken too, in connection with an assertion that {180} those who were obedient should come forth at the "resurrection of the just." Let not the reader suppose that the subject of salvation for the dead is merely treated upon by a few passages of scripture. In Peter's 1st epistle iii chapter, 18th and 19th verses, there is a definite statement to the effect that after Christ was "put to death in the flesh," he was "quickened by the spirit, by which also he went and preached to the spirits in prison." The object of this preaching to the departed spirits of men is plainly defined in the 6th verse of the following chapter, being "That they be judged according to men in the flesh but live according to God in the spirit." The object was the same as that of the declaration of the words of life to the living; to bring the ungodly to repentance and newness of life. Even the Protestant religion does not entirely ignore the visit of the Redeemer of the world to the shades of the departed, although the recognition of the important fact is given in an undefined and ambiguous way. This is because of a lack of understanding, in the absence of the spirit of revelation, of the Scriptures. The great truths of the Bible can only be comprehended by the investigator being in possession of a portion of the spirit that inspired the speakers and writers of the divine record. However, the 3rd and 4th Articles of Religion state that "Christ died for us and was buried, so also is it to be believed that he went down into hell." Also that "he rose again from death, took again his body of flesh and bones, wherewith he ascended into heaven." It will be seen that the sphere which Peter informs us is for the confinement of the spirits of departed humanity, is denominated in the "Articles of Faith," as "hell," but both point to a visit by Christ to a place or condition differing essentially from heaven or earth. This position is borne out by the Savior's own declaration to Mary, when he forbade her to touch him, for the reason that he had not yet ascended to His Father. This shows he had not yet been to heaven. He had been engaged in the work entrusted to Him by the Father, among the intelligences that had once existed on the earth. This accounts for the remark of Jesus, while hanging upon the cross, to the thief who suffered a similar fate at the same time: "To-day shalt thou be with me in paradise." Some unadvisedly suppose the thief went direct to heaven. On the contrary it is evident he went to a place where departed spirits abide until the resurrection. Christ, as we have shown by the remarks of Peter, went to {181} such a place, in the spirit, during the time intervening between His crucifixion and resurrection. The word paradise, therefore stands for such a place, for on the same day on which the promise was made to the thief, the latter's spirit was to be in the Redeemer's presence. There he could be taught of the Lord of heaven and earth and, if so disposed, "Live according to God in the spirit." The reader may endeavor to find other objections to our proposition that the saving message and power of the Gospel reaches the dead who die in ignorance of it. He may take issue with us upon the saying of the Savior, heretofore quoted, "Except a man be born of water and of the spirit, he cannot enter the kingdom of God." This, being a rule devoid of exception, it may be a question as to how those who have died without a knowledge of the Gospel can possibly gain an entrance into the heavenly kingdom, in view of the impracticability of a spirit's being baptized by immersion, or "born of water." We at once admit that a spirit cannot personally comply with this ordinance, excepting in one way. A departed intelligence can have that ordinance performed by substitute, and his acceptance of that performance will constitute, according to the statutes of the Gospel, compliance with the law, and entitle him to the privileges of the kingdom of God. We trust the reader will not suddenly, in his feelings, object to the vicarious administration of the ordinance of baptism in water. Baptism for the dead is Scriptural, and is a saving provision of the Almighty God, showing the magnitude of His mercy. Let us turn our attention to the 15th chapter of Corinthians. Paul offers strong reasoning in support of the resurrection of the body. One of the most potent of his points was that if the heretics who declaimed against that sublime doctrine were right, the ordinance of the being baptized for the dead would be a useless performance. Paul was, of course, right, for the chief object of such an ordinance must be to entitle the dead, among other blessings, to a part in the resurrection. This agrees with the announcement of Jesus, to the effect that the dead would soon hear his voice, and they who did good would have part in the resurrection of the just. Here are the words of Paul: "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" Thus even the dead are not exempt from the exceptionless rule laid down by Christ, that the birth of water and of the spirit is an imperative condition of entrance into the kingdom of God. The only difference between the living and the dead is that the {182} former are required to receive it in person and the latter by proxy. How easy for the reader to say, I do not believe one person can do anything in connection with salvation that will affect another. But were such an objection valid, the whole fabric of Christianity would be swept away. That saving plan is built upon this very principle. "As in Adam all die, so in Christ shall all be made alive" (1 Cor. xv, 22). The atonement is a vicarious work. Who shall say that Christ has not done a saving work for us? He died that we might live! The principle of one being representing another runs throughout the whole of the dispensations of God to men. We have already stated that the atonement was vicarious, and this is the foundation of Christianity. The whole mission of the Savior was a work based on the law of substitution in another respect. He came as the representative of the Father. He represented neither himself nor his own doctrine. "My doctrine is not mine, but his that sent me. If any man will do his (the Father's) will, he shall know of the doctrine, whether it be of God, or whether I speak of myself", (John vii, 16, 17). How often He announced, in the meekness of his spirit, "I came not to do my own will, but the will of my Father who sent me." He was the substitute, deputy or representative of that Great Being who, after his baptism in water, at the hands of John, to "fulfill all righteousness," proclaimed him his Son. So is the law of substitution exhibited in the sending forth of the ancient disciples. They were the representatives of Jesus Christ, to perform His work, not their own. Neither had they power to do any work save it was in His name, so that through them as His deputies or substitutes, did He accomplish His purposes. So emphatically did they represent Him that those who rejected them committed the rebellious crime, in that act, of rejecting Him, and consequently of rejecting the Father also. Thus it will be seen that substitution runs through the whole superstructure of genuine Christianity, and cannot be consistently cast aside or even treated slightingly. The first object of baptism is that the repentant believer receiving it may obtain a remission of sins. If this be the result sought and gained by obedience to this law in the case of a living person, so must it be in the cases of the dead who receive this ordinance by the law of substitution. Paul says we are buried with Christ "by baptism into his death; that like as Christ was raised from the dead by the glory of the {183} Father, even so we also should walk in newness of life", (Rom. vi, 4). Thus, in connection with the baptism for the remission of sins, the disciple engages to refrain from evil-doing in future, by adopting a "newness of life." So also do the spirits of the departed, whom Peter informs us had the Gospel preached unto them, that they, might reform, by "living according to God." The reader may be seized with a momentary feeling of astonishment at the innovatory character of this doctrine upon existing so-called Christian systems of religion. The latter, so far as Protestantism is concerned, teach that the condition of human intelligences cannot be affected, so far as a reformatory process is concerned, after death. Jesus Christ, speaking of the "sin against the Holy Ghost," said, that "All manner of sin and blasphemy shall be forgiven unto men," excepting this one. Of this unpardonable offence He said: "It shall not be forgiven him, neither in this world, neither in the world to come" (Matt, xii, 31, 32). This announcement of the Redeemer implies the application of a forgiveness or remission of sins in the world to come. Else what would be the use of stating it as a fact that this special sin could not be forgiven in the world to come. Why thus particularize it in reference to the future life, unless it were an exception to the rule? The only sensible inference to be drawn from the statement is that other sins are forgiven in the future life. The plain meaning of the passage is that all other sins shall be forgiven either here or hereafter. The mode of obtaining that forgiveness or remission of evils committed is the same in the case of the dead as the living, being through the application of the law of baptism, received by proxy by the former and in person by the latter. Were it suited to our purpose, we might show that every law of the Gospel, being eternal, compliance alone with the conditions of the same brings the promised blessing. The application of the statutes of heaven is universal, whether to the living or the dead. If the latter are required to have the law of baptism attended to in their behalf to entitle them to a remission of sins, so must the birth of the spirit be undergone to ensure for them an entrance into the kingdom of God. For, "Except a man be born of water and of the spirit", he cannot enjoy that blessed privilege. If the vicarious principle in the Gospel plan require the birth of the water for departed spirits, so also must the laying on of hands be received in the same manner--by substitute. Thus we might go on to exhibit to the admiring contemplation of the lovers of truth {184} the exceeding greatness of the scheme of redemption, consistent, yet simple in every part. Showing also the mercy and justice of the Most High, who has provided for the eternal peace of all his children who will obey his laws. Let us contemplate for a moment those contracted systems which confine the application of the saving power of the Gospel to this life, as compared with the infinitely broad plan of which Christ is the head. Every professing Christian pretends to believe that "There is none other name under heaven given among men, whereby we must be saved," except that of Christ. Myriads of human intelligences come upon this earth and pass away without ever hearing of the name of the Savior. Are these immortal beings to be kept in outer darkness throughout eternity? While revolving ages roll around, shall no ray of salvation ever illumine the gloom of their prison house? And this because they did not bow in submission to a name with the sound of which their ears had never been saluted? Where would be the justice of such a state of facts? Yet salvation can only be made attainable through the name of our blessed Savior. Let us rather consider the magnanimity and justice of our Heavenly Father, by admitting that the gates and "everlasting doors" are lifted up, and the message of the King of Glory carried to the captives, that they may be set free. How otherwise would we suppose that the Redeemer could be the ultimate victor, conquering "death, hell and the grave," triumphing over the unavailing efforts of the Devil to drag humanity down to eternal darkness. The number of human intelligences receiving the message of Christ in this life is insignificant compared with the teeming hosts who either never heed or never hear His name. Yet it is only through his name that redemption can be procured. Therefore were the Gospel trumpet not sounded, nor salvation offered in the spheres beyond, it would not be Christ but the arch-adversary who would, in the great day of the Lord, sound the note of victory. Salvation for the dead as well as the living is not only Scriptural, but it appeals to our reason, as the only scheme consistent in magnitude and mercy with the character and attributes of the King of Heaven. We have shown, in the foregoing pages, that the preaching of the Gospel to, and the vicarious performance and administration of its eternal ordinances for the dead, are in strict harmony with the doctrines of the holy Scriptures. The application of the saving principles of the Divine system to the {185} dead has been clearly explained as a necessity, to make the work of human redemption complete, rendering our Great Captain, Christ, the triumphant victor, and Satan the prostrate, vanquished foe. The mighty host of the redeemed, as compared with those who will be destroyed as "vessels of wrath," will be as the vastness of the oceans to the insignificant stream. Those doomed to everlasting ostracism from each and all of the mansions and kingdoms of the Father, prepared as places of glory and rest for His children, will be comparatively few, as all manner of sin shall be forgiven unto men, either in time or eternity, except the one crime which is unto eternal death--the sin against the Holy Ghost. A just and merciful God has not created man that he might forever endure eternal misery, but rather that he might dwell in realms of everlasting joy. It is generally taught that after death there are but two separate and distinct divisions--heaven and hell--into the first of which the righteous are admitted, and into the second the wicked are thrust. In either one it is believed, by most professing Christians, that there are no degrees of bliss or exaltation on the one hand, or exquisiteness of torture on the other. But how such unreasonable views can be entertained, in the face of the plain declaration of Scripture, is not easily accounted for. In explanation of the grand fact that there were many dwelling places in the sphere beyond, Jesus said to his disciples, "In my Father's house are many mansions; if it were not so I would have told you. I go to prepare a place for you", (John xiv, 2). In the following verse Jesus assigns as a reason for this preparation that it was for the purpose of having them dwell in His presence, "That where I am there ye may be also." There can be no other inference drawn from this statement than that there will be others who will dwell in the mansions of the Father, the kingdoms of our God, who will not enjoy the exalted privilege of being in the immediate presence of the Redeemer. How beautiful is the explanation of the Apostle Paul upon the doctrine of degrees. Speaking of the condition of those who have died and shall be again quickened into life by the power of the resurrection, he says: "There are also celestial bodies, and bodies terrestrial, but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth {186} from another star in glory. So also is the resurrection of the dead" (1 Cor. xv, 40-42). Here are three distinct degrees, mansions or kingdoms that are spoken of, and how appropriately are they compared to the shining orbs that illumine the heavenly expanse. The analogous figure used to convey to the mind a glimmering of the innumerable differences that will exist in the third grade of the final abodes of human intelligences, immediately impresses the mind with the minuteness of detail in the provisions of the divine scheme, in the wonderful adaptability to the capacities and conditions of an infinite variety of individualities. Not only is there a condition of future existence that will be as the stars compared with the greater lights that revolve in space, but in that plane of existence there shall be differences as peculiar and apparently as numerous as those which characterize the shining worlds. In speaking of the merciful providence of the Most High in preparing ultimate abodes suited to the capacities of His children, surely Paul was a good authority. Not only was he able to speak advisedly by the manifestations of the Spirit of Truth, that was in him by virtue of his holy apostleship, but he had, while still a dweller in mortality, been made an actual partaker of the glories of the other world. He had received a foretaste of the exquisiteness of heavenly bliss, having been, by the goodness of God, made a visitant to one, at least, of the future degrees. Speaking of his personal experience, he said: "I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; God knoweth;) such an one caught up to the third heaven" (2 Cor. xii, 2). Taking this statement, as all professing Christians should, as worthy of credence, the only logical conclusion to be arrived at is that there are at least three heavens, the mention of a third rendering the existence of two others imperative. For our part we will accept the statement of an authority like Paul in preference to that of a wholesale combination of uninspired expounders and commentators, who stand upon different ground from that taken by him. Those who sleep in Christ shall be raised from the dead at His coming with power and great glory, in the latter days. They shall reign with him on the earth a thousand years. During that blissful period the vicarious work for the dead shall proceed, until the work of redemption shall be complete, and all, at the end of that time of rest, the thousand years--"one clay with the Lord,"--the dead, both small and great, shall be raised. Then shall come the judgment. The {187} sons of God, the intelligences whom He created for His glory, shall be assigned to the mansions and kingdoms for which they have fitted themselves, by their course in this life and while in the spirit. And all shall acknowledge that God is just, and merciful, and full of loving kindness, and shall give glory to Him who sitteth upon the throne and to the Lamb forever and ever. There is an unbroken harmony between the teachings and announcements of Jesus and all the ancient prophets and apostles with those of Joseph Smith, who was raised up to usher in the great last dispensation. This beautiful blending should strike the investigator as remarkable. He should inquire whether a system so complete could possibly be the product of mere human ingenuity. It certainly is a most striking and unusual phenomenon. This unanimity of doctrine, principle and sentiment is all the more astounding in view of the otherwise heterogeneous, discrepant and conflicting religious maelstrom presented by so-called Christendom. This blending of the teachings of the ancients with those of the modern prophet is at least refreshingly new in this age of frenzied religious perplexity. Let us consider the statements of Joseph Smith in regard to the future conditions of the human family, side by side with the utterances of the Savior and the Apostle Paul. At Hiram, Portage County, Ohio, U. S. A., the modern prophet and Sidney Rigdon were permitted to behold a glorious vision, by which their minds were opened to a comprehension of this great subject. A portion of what they saw they were commanded to write and is published in section 76 of the latest edition of the Book of Doctrine and Covenants. Concerning those who place themselves beyond the pale of redemption, by committing the sin against the Holy Ghost, it is written: "Thus saith the Lord concerning all those who know my power and have been made partakers thereof, and suffered themselves, through the power of the devil, to be overcome, and to deny the truth and defy my power--They are they who are the sons of perdition, of whom I say that it had been better for them never to have been born, for they are vessels of wrath, doomed to suffer the wrath of God, with the devil and his angels in eternity; concerning whom I have said there is no forgiveness in this world nor in the world to come." Speaking of those who shall come forth in "the resurrection of the just," it is stated: "They are they who received the testimony of Jesus, and believed on his name and were baptized {188} after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given, that by keeping the commandments they might be washed and cleansed from their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power," etc. "These are they whose bodies are celestial, whose glory is that of the sun, even the glory of God, the highest of all, whose glory the sun of the firmament is written of as being typical. "And again we saw the terrestrial world, and behold and lo, these are they who are of the terrestrial, whose glory differs from that of the Church of the First Born, who have received the fullness of the Father, even as that of the moon differs from the sun in the firmament. Behold these are they who died without law, and also they who are the spirits of men kept in prison, whom the Son visited, and preached the Gospel unto them, that they might be judged according to men in the flesh, who received not the testimony of Jesus in the flesh, but afterwards received it. These are they who are honorable men of the earth, who were blinded by the craftiness of men. These are they who receive of His glory but not of His fullness. These are they who receive of the presence of the Son, but not of the fullness of the Father; wherefore their bodies are terrestrial, and not bodies celestial, and differ in glory as the moon differs from the sun, etc. "And again we saw the glory of the telestial, which glory is that of the lesser, even as the glory of the stars differs from the glory of the moon in the firmament. * * * These are they who shall not be redeemed from the devil, until the last resurrection, until the Lord, even Christ the Lamb shall have finished his work." Whether the reader receive our testimony to the fact that Joseph Smith was a prophet or not, he at least cannot truthfully deny that between his teachings and those of the Bible there is a connecting chain binding them together in a harmonious whole. Not only is this beautiful blending manifested in the statements made in the foregoing pages, but in all the great principles enunciated by the latter-day prophet. The more the candid truth-seeker investigates the subject, the more will this unanimity become apparent, as a result of his unprejudiced researches. All the holy prophets, from the beginning of the world, have taken up the theme of the glorious coming of the Son of Man in the latter days, to reign on the earth. In connection with this stupendous event they have depicted, in graphic and prophetic measure, the terrible scenes that are to precede it. The wicked who will not listen to the mandates of heaven are to be swept from the earth by judgments, as with the overwhelming rush of a flood. Famine, plague, pestilence, war, commotions, uprisings and destructions, in all the most appalling forms, will visit those who delight in revelling in the {189} filth of iniquity that now rises as an offence in the sight of the hosts of heaven. The period of those tribulations, which have already begun to appear, has been characterized as the "Great and dreadful day of the Lord." This fearful time, "when the wicked shall slay the wicked," is a necessity as a preparatory process before the coming of the King of Kings. A millennium--a reign of righteousness and peace--would be an impossibility with myriads of human beings on the earth that are sunk in the slough of corruption, delighting in deeds of violence and strife. They repent not, and to introduce purity and peace, those whose lives are in contravention of, instead of in harmony with those conditions, must be blotted out of existence. Therefore it is decreed in the heavens that those who remain at His coming will be those only who will bow to His sceptre, deporting themselves in accordance with righteousness and truth. Were it not for the realization of a glorious promise the earth, because of the corruption of those living upon it, would be smitten with an irretrievable curse. The nature of that promise is set forth in the 5th and 6th verses of the last chapter of Malachi: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. And he will turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." What a beautiful and singular harmony is presented between the nature of this great promise and the principles set forth in the present writing--the Gospel to the dead as well as the living. In the dispensation of the meridian of time, introduced by the Redeemer in person, the heavenly message of glad tidings was, as herein exhibited, not only to men dwelling in the flesh, but also to those living in the spirit. The Latter-day Saints claim that the latter-day dispensation was opened by the raising up of the Prophet Joseph Smith. That great and good man, and his brother Hyrum, Patriarch of the Church, met a fate similar to that of the Savior. They were slain by a furious mob of religious bigots, for no other reason than asserting that God had again spoken from heaven as of old. Like the ancient prophets they clung to their integrity with their latest breath, and sealed their testimony with their blood. But, like their great Master, their mission was not confined to the sphere of the living. As in His case, it extended also to that of the spirits of the departed. Hence, when the prophet had accomplished the work by revelation from God, of setting up the true Church of Christ, with {190} apostles and prophets, high priests, seventies, elders, priests, teachers, deacons, and every other officer, and all the necessary councils, courts and other organizations, as in former days, he was called hence to open up a new and later dispensation in the life beyond. The work he had been the honored instrument in inaugurating here could be perpetuated, under divine guidance, by those remaining behind who held similar priesthood and authority to that which had been conferred upon him, and which belongs to him in eternity. That same commission that enabled him to perform a work here, is of effect in the realms beyond the grave. Thus an unbroken chain is formed, welding the visible Church of the First Born on this side with the same eternal system behind the veil. By this means there is established a common bond of union between the children--the obedient in this generation--and the fathers who have passed to the other sphere. Malachi, whom we have quoted, spoke the words of inspiration, and we claim they have received a literal fulfillment. If our reader profess to be a believer in the Bible he must, to be consistent, either accept as a truth that Elijah the prophet has come, or that he will come some time in the future. Seeing the finger of prophecy points to the coming of that departed prophet, for a special purpose, our claim that his visit is an accomplished fact is worthy of investigatory consideration. We declare that he actually appeared to the Prophet Joseph Smith and Oliver Cowdery, in a temple that had been reared by the Latter-day Saints, and dedicated to the Lord for holy purposes, at Kirtland, State of Ohio, United States of America. This visitation occurred on the 3rd of April, 1836. They were visited by others of the ancient prophets successively on the same occasion, each conferring upon them the keys and authority pertaining to his special dispensation, that all the powers pertaining to each might be incorporated in the most stupendous of them all--that of the latter days to prepare for the coming of the Son of Man. We quote from the account of the event, given on page 405 of the latest edition of the Book of Doctrine and Covenants: "After this vision had closed, another great and glorious vision burst upon us, for Elijah the prophet, who was taken to heaven without tasting death, stood before us and said--Behold, the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. {191} Therefore the keys of this dispensation are committed into your hands, and by this ye may know the great and dreadful day of the Lord is near, even at the doors." From the hour that that glorious vision was opened to the view of those whose eyes were favored to behold it, the effects of the visit of the great Elijah took root, until the outspreading branches from the seed then sown have extended to the uttermost parts of the earth. A great work is in progress, but because "darkness covers the earth and gross darkness the people," the world comprehend it not. This is because they are not repentant, neither are they born of water and of the spirit, without which process man cannot even see, to say nothing of entering, the kingdom of God. The elders of the Church of Jesus Christ of Latter-day Saints are carrying the Gospel to the nations, travelling without purse and scrip, as in olden times. Great companies of those who believe their testimonies are departing for the gathering place of the Church, month by month and year by year. A leading influence that causes them to wend their way to the appointed land where the latter-day Zion is to be built up, is the turning of their hearts to the fathers who have passed before them without the privilege of embracing the plan of salvation on the earth. Baptism, confirmation and other ordinances can only be attended to in holy structures called temples, reared to the Most High for sacred purposes. The Saints flock together to aid in the rearing of such buildings, that they may enter them and officiate for the fathers who have gone before, that they may be "judged according to men in the flesh, live according to God in the spirit," and have part in the blessings and privileges of the Gospel of the Redeemer. Thus are the words of Malachi fulfilled, in the turning of the hearts of the children to the fathers. The children are manifesting their solicitude for the salvation of the dead by their works. The Saints, in the fruitful valleys of the mountains of the north-western portion of America, are engaged in the building of temples to the God of Heaven, and they operate in full faith of co-operation on the part of the fathers for whom they are working. They have abundant evidence that the turning of their hearts to the fathers is met with a responsive reciprocal echo from the spirits of the departed, to whom the Gospel is being preached. One temple, devoted to the performance of vicarious and other ordinances, is completed and two others are in the course of construction. It is a portion of the faith of the Saints also that the great work of redemption of the dead will be prosecuted throughout {192} the Millennial reign, until, at the end of the thousand years of peace, Christ shall have put all things under his feet, being the great conqueror of "death, hell and the grave." When the great work of redemption is completed, He will present the Kingdom, in its perfection, to His Father, who shall tell His Only Begotten to retain it and reign over it for ever and ever. We are aware of our inability to present even a remote portrayal of the greatness of the glorious plan arranged in heaven for the redemption of humanity. But however faint the result of our endeavor, it is perhaps sufficient to show that the saving plan bears upon it the stamp of Deity. It is a system that, because of its magnitude, magnanimity and beauty, appeals to the intellectual, moral and religious nature of man. And when the hosts of the redeemed shall sing the new song of praise to God and the Lamb, it will be the manifestation of a clear comprehension of so grand a scheme, taking within its broad folds not only living races of men but, stretching wide into eternity, embracing all things that were, that are, and that still lie in the bosom of the future. Summary. It may be well to consider what, in the foregoing pages, we have been successful in establishing. The points which have been the most conspicuously and clearly defined may be stated as follows: _Firstly_.--That the true Church of Christ is, in the nature of its doctrines, principles, authority, gifts, power and organization, peculiar and distinct from all other systems. _Secondly_.--That the sects claiming to be Christian widely differ in numerous essential vital particulars from the true Church as described in the Scriptures, this discrepancy being sufficient to invalidate their claim to being the Churches of Christ. It would be illogical and unscriptural to assume that anything that differs from that which is true can possibly be in itself correct. _Thirdly_.--That apostasy from the original and pure order of the Gospel as established by Christ and His divinely commissioned servants, is clearly foretold in Holy Writ; and that the discrepant condition of professing Christian Churches is an existing proof of the genuine character of those predictions. _Fourthly_.--That a latter day restoration of the true Gospel is prophetically promised in the Scriptures. The setting up, {193} by revelation, of the Church of Jesus Christ of Latter-day Saints, after the ancient pattern, sustains the validity of the prophecies given to that effect. _Fifthly_.--That the comprehensive and far-reaching nature of the Gospel renders it applicable to the whole human race; that, consistent with its intrinsically liberal character, it provides for the correct teaching, improvement and ultimate salvation of the dead as well as the living. This fact alone should cause a sentiment of adoration to ascend to God from the heart of every human being to whom it is communicated. _Sixthly_.--That the sectarian dogma of one universal heaven and hell, making but two distinct ultimate abodes for the multifarious grades of human intelligences, is an unscriptural fallacy, inconsistent with the just decree that men shall be rewarded according to their works. _Seventhly_.--That the Scriptures promise a visit, before the end of the rule of wickedness, from Elijah the Prophet, to restore the keys and powers pertaining to the turning of the hearts of the children to the fathers, etc. In verification of the claim put forth by the Saints that that prediction has been fulfilled, the feelings of the children are being strongly inclined to their progenitors. _Eighthly_.--That the propositions advanced are not only sustained by appeals to reason, but are so markedly scriptural that we are surely not claiming too much in assuming that the professed believer in Holy Writ is left with but two alternatives to choose from. He must either discard the sacred record as unworthy of his retention, or accept of the doctrines and principles herein set forth and clearly established. Appeal and Testimony. We appeal to every unconverted soul to whose notice these words shall be brought, to stop and reflect upon the importance of the message we declare. The note of warning is not to one nation or people, but to this whole generation of men. The proclamation of the Gospel, that was to be delivered by a holy angel in the latter days, was to be to "every nation, kindred, tongue and people." It was to be universal. None were to be exempt; not even those who would be professed followers of the Savior, for all were to be, at the time of the beginning of the restitution of all things, out of the way of the True Shepherd. Reader, we appeal to you to step forward and, with an unbiased mind, investigate, that you may be able to intelligently {194} decide whether or not the claim of the Church of Jesus Christ of Latter-day Saints be legitimate or otherwise. Be "fearless of the world's despising," for this was the independent position assumed by the former-day disciples of the Redeemer. Think of the great prize that awaits him who listens to the voice of the True Shepherd, rather than to the alluring popular praise of the multitude, and endures to the end. We not only plead with you to consider the eternal welfare of your own soul, but, in the name of Jesus Christ, we testify to you that God the Eternal Father, has at last broken the speechless gloom of centuries. He has spoken from heaven and established his authority on the earth. If you have, by evil and false reports regarding the Saints, been surrounded by prejudice, break down the repulsive barrier. Draw the bolts and throw open the shutters of your mind, that the glorious sunlight of eternal truth may enlighten your soul with its illuminating beams. Remember the Saints of former days: how they were vilified, abused, maltreated and murdered for the truth's sake. Search diligently for the truth as it is in Christ, and when you have found it, treasure it as a gem of priceless value. It will lead you to seek for a duly commissioned servant of the Most High God, and inspire you to request him, after you have repented of your sins, to baptize you for the remission of the same, and to lay hands upon your head that you may receive the gift of the Holy Ghost; for thus did the ancients. Your thus becoming "like a little child," by obedience to the Lord's will, makes you a citizen of the kingdom of God, and by continued faithfulness, you can _know_, and not merely _believe_, that the doctrine, instead of being human, is divine. Liverpool, England, January 12th, 1880. Footnotes: 1. _First Principles_--John iii, 5; Luke vii, 29; Mark xvi, 15, 15; Matt. xxviii, 19; Acts ii, 38, 39; x, 48; Mark i, 4; Luke iii, 3; Acts xxii, 16; Matt. iii, 6; Acts viii, 12, 36, 38; Rom. vi, 4; John iii, 23. 2. _Authority Needed_--Heb. v, 4; Luke xxiv, 49; Acts xiii, 2-4; Rom. x, 14, 15. 3. _Gifts_--1 Cor. xii chap.; John xiv, 26; Acts xix, 6; Mark xvi, 17, 18. 4. _Organization_--Eph. iv. 11-13; 1 Cor. xii, 14-15; 17-29. 5. _Apostasy_--Isaiah xxiv, 5; 1 Tim. iv, 1-3; 2 Tim. iii, 1-5; iv, 3, 4; 2 Thess. ii, 1-3. 6. _Restoration_--Rev. iv, 1; xiv, 6, 7; xxii, 8, 9,; Matt. xxiv, 14. {195} THE MEANS OF ESCAPE, OR, EXISTING EVILS AND THEIR CURE. By John Nicholson. An Elder of the Church of Jesus Christ of Latter-Day Saints. "Now learn a parable of the fig tree: When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh; So likewise ye, when ye shall see all these things, know that it is near, even at the doors."--Matt. xxiv. 32, 33. We live in strange times. Human affairs are hastening to a crisis. International struggles are imminent, "nation rising against nation," for supremacy and existence. Civilized governments are threatened by an internal and destructive agency, in the form of communism. This secret combination assumes different names and forms, according to the fancy of its devotees and the various stages of its advancement. It is Communism in France, Socialism in Germany, Internationalism in Spain and Italy, Nihilism in Russia, and similar sentiments and principles are cloaked under a variety of titles in America and the United Kingdom of Great Britain. These societies are opposed in spirit to all the restraints of law; they are an increasing power, causing thrones to totter and soon, through their agency, governments will crumble and fall. On February 9th, 1831, the great Prophet of the latter-days received a revelation from God, on this subject. He was told to instruct the elders of the Church who should go to the east, to "teach them that shall be converted to flee to the west, and this in consequence of that which is coming upon the earth, and of _secret combinations_." The prophecies in the Book of Mormon are plain on this subject, stating that "secret combinations to get power and gain," should be among the nations in the latter times, and would be a sign that the destruction of those governments in which they should exist would be near at hand. The prevailing conflict between capital and labor is {196} irrepressible, strikes being of almost daily occurrence. The increase of labor-saving machinery is creating over-stocked markets. This and other causes create a decline in trade for which there is no cure. Consequently the condition of the poorer classes grows from bad to worse. They will continue in that situation until driven, by desperation, to deeds of violence, scenes of anarchy and bloodshed will ensue and Babylon shall fall. "The merchants of the earth shall weep and mourn over her; for no man buyeth her merchandise any more" (see Rev., chap, xviii). Secularism and infidelity are sweeping over the nations like a mighty flood. Having broken through the restraining influence of religious feeling, the masses are plunging into a vortex of ruin, by indulgence in every species of iniquity. Crime is increasing with such rapidity that the cities of the world are fairly reeking with corruption. The earth is in "commotion" with the news of "famines, pestilence, wars and rumors of war." It has almost come to the point when "men's hearts are failing them for fear, and for looking after those things which are coming on the earth." (Luke xxi, 26.) The present phase of things is because the world has been for centuries and is now in apostasy from the true order of the Gospel. Isaiah (xxiv, 5), being enabled to behold, by prophetic power, the existing condition of affairs, said: "The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant." Speaking of what should be previous to the second coming of Christ, Paul said (ii. Thess. ii. 3), "Let no man deceive you by any means; for that day shall not come, except there come a _falling away_ first, and that man of sin be revealed, the son of perdition." The reader may say: "I can clearly see the perplexing dilemma the world has reached, but it is easier to point out an evil than the means of escape from it." It is not our intention to leave the matter in a maze of doubt, for as surely as God, through His servants, predicted the "falling away," when men should have "a form of godliness but denying the power thereof;" so also, by the voice of revelation, did He proclaim that, in the latter times it would be restored. (Rev. xiv. 6.) "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, kindred, tongue and people." Also, in telling his disciples what should be the signs of his coming, Christ gave as one of them (Matt. xxiv. 14): "And {197} this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." We make the solemn declaration that the fullness of the everlasting Gospel, with all its gifts, authority, and blessings has been restored, through the instrumentality of the Prophet Joseph Smith, in this age. This restoration came not by the will or power of man, but by the power of the Living God. We extract the following from an article under the head of "Church History," written in 1842, by Joseph, the Prophet: "I was born in the town of Sharon, Windsor County, Vermont, U. S. A., on the 23d of December, A. D. 1805. When ten years old my parents removed to Palmyra, New York, where we resided about four years, and from thence removed to the town of Manchester, U. S. A. "My father was a farmer and taught me the art of husbandry. When about fourteen years of age, I began to reflect upon the importance of being prepared for a future state, and, upon inquiring the plan of salvation, I found that there was a great clash in religious sentiments. Believing the word of God, I had confidence in the declaration of James, 'If a man lack wisdom let him ask of God, who giveth to all men liberally and upbraideth not, and it shall be given him,' I retired to a secret place in a grove and began to call upon the Lord. While fervently engaged in supplication, my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision, and saw two glorious personages who exactly resembled each other in features and likeness, surrounded with a brilliant light, which eclipsed the sun at noon-day. They told me that all religious denominations were believing in incorrect doctrines, and that none of them was acknowledged of God as His Church and Kingdom. And I was expressly commanded to 'go not after them;' at the same time receiving a promise that the fullness of the Gospel should at some future time be made known unto me." On the 21st of September, A. D. 1823, Joseph Smith was visited by an angel from the courts of glory, who instructed him further regarding the coming forth of the work of the Lord in the last days. This heavenly messenger informed him concerning certain plates that were hid in a hill, and on which was recorded the history of two races of people who had inhabited the American Continent, one descended from a small colony that was led out of Jerusalem about 600 years B. C.; and the other from a company that was led to the American Continent by the power of God, at the time the Lord confounded the language of the people who built the Tower of Babel. Those records, together with the Urim and Thummim, by means of which sacred instruments he was enabled to translate them, were committed to him, producing what is known as the Book of Mormon. This record is in exact harmony with the doctrine and principles contained in the Scriptures of {198} the Old and New Testaments, and embodies many prophecies that have been fulfilled, many that are now being verified and others relating to events still in the future. On the 15th of May, 1829, Joseph Smith and Oliver Cowdery were visited by John the Baptist, an angelic messenger from God, by whom they were ordained to the Aaronic Priesthood, which holds the keys of the ministering of angels and the gospel of repentance and of baptism by immersion for the remission of sins. Subsequently, by direct revelation from God, they were ordained to the Melchisedek Priesthood, which holds the keys of the laying on of the hands for the reception of the Holy Ghost. They were also commissioned to ordain others to the same great authority and to organize the Church of Jesus Christ of Latter-day Saints, which was done on the 6th day of April, 1830, in the town of Fayette, Seneca County, State of New York, United States of America. From that time the work spread in every direction, the word being confirmed by signs following the believers, as it was anciently, when holy men of old went forth administering among the people by the power and authority of the God of Israel. In ancient times nearly the whole of the Prophets, and the Saviour Himself and His Apostles, were the objects of bitter persecution. The introduction of the same principles, in this age, has produced the same effect. From the time Joseph Smith received his first vision till now, the work which he was the honored instrument in establishing has met with the most intense opposition. The Saints were robbed, plundered, and many of them slain by ruthless mobs in the States of New York, Ohio, Missouri and Illinois, the Prophet himself and his brother, Hyrum Smith, having been martyred in cold blood, on the 27th of June, 1844, in the last named State. Finally the Saints, being driven from the haunts of civilization, sought out a home in the northwestern wilds of America, which, by the practical working out of the principles for the espousal of which they were derided, driven, and "everywhere spoken evil against," they are fast causing to "blossom as the rose," by the blessing of God. The Saints, under the organization of the Church of Christ, as it existed anciently, with Apostles and Prophets, High Priests, Seventies, Elders, Bishops, Priests, Teachers, Deacons, Helps, Governments, etc., are establishing a purer and better order of society than exists anywhere else on the earth. They are progressing, by the application of measures for the benefit of the whole people, to that unity that will prepare them {199} to receive the Lord Jesus Christ, whose coming we declare to be near at hand. Strikes and other evils that are distracting the social systems abroad are unknown among them. The Saints are nearing a union of sentiment and action that causes peace to abound among them and comparative plenty to prevail. Under the guiding spirit of inspiration from God, the people are being educated to a higher standard of morality in its broadest sense, including the business relations of life. By the gradual introduction of co-operative institutions, involving mutual interests, they are successfully progressing to the desirable point of unity in temporal as well as spiritual things. They are building up settlements, towns and cities, in which peace prevails and the hum of industry and song of rejoicing are heard. They are erecting Temples and Tabernacles for the administration of the sacred ordinances and the worship of the True and Living God. This noble work is being done by people of a great variety of nationalities, heretofore of different customs and habits, speaking different languages, but infused with one spirit, into which they have been baptized, which is the Spirit of Christ. The Elders of the Church of Jesus Christ of Latter-day Saints are not hirelings, who "divine for money." At the call of the Saviour, they cheerfully sacrifice the interests of business and the comforts and endearments of home, going forth, like the disciples of old, to every part of the world where they can find an opening. Their message is to call upon the people to believe in God, the Eternal Father and in His Son, Jesus Christ; to repent of their sins, be baptized in water, by immersion, for the remission of the same, receive the laying on of hands for the reception of the Holy Ghost and obey the great command--"Come out of her, my people, that ye be not partakers of her sins and that ye receive not of her plagues." (Rev. xviii. 4.) Many thousands are heeding the warning and are gathering from the nations with the Church year by year, for this is the ark of safety provided for the righteous from the abominations and calamities of the last days. Hear it, O ye inhabitants of the earth, for we bear witness, in the name of Jesus Christ, that God has again spoken from the heavens and revealed the everlasting Gospel, for the salvation of all who believe and obey. It is a law of the Scriptures that "in the mouths of two or three witnesses shall every word be established," and there are tens of thousands who can testify to the truth of these things. Liverpool, England, November 15th, 1878. {200} The Latter-Day Prophet. By John Nicholson. An Elder of the Church of Jesus Christ of Latter-Day Saints. Prophets Needed and Should be Expected--Organism of the Church of Christ--Effects of Obedience to the Doctrines Introduced by Joseph Smith--The Book of Mormon Authentic--Modern Prophecy and its Fulfillment. Was Joseph Smith an authorized prophet of God? This is a question of momentous importance. Like every matter involving the weal or woe of mankind, the answer should not be given in haste. The evidence should be carefully scanned and weighed before a decision is reached. He who jumps at conclusions regarding men and things, whether for or against, without a scrutinizing examination, is liable to err in judgment. Such a person is likely also to be guilty of injustice. In addition to the vital interests involved, that kindly liberality that should characterize the behavior of man to his fellow, requires that a plea in behalf of the divinity of the mission of Joseph Smith should be candidly and impartially considered. The popular voice is against the validity of the claim of Joseph Smith to being a true prophet. Public sentiment on such a subject has no force. If it have any bearing upon it at all it must be favorable, because of precedents. If popular repudiation is evidence against the genuineness of Joseph Smith's claim, it would be equally sensible to recognize its potency as directed against the rejected Redeemer of the world, whose sufferings and death were effected by the tide of the popular will. The same may be as readily applied to nearly the whole of the holy prophets since the world began, against whom the waves of popular feeling, as a rule, surged like the waters of an angry sea. {201} The prevailing idea regarding prophets is that, in the language of the generality of so-called Christian teachers, "they are not needed now. They were merely required to establish the Church of Christ in its incipiency." Of course some excuse must be advanced for the non-existence of divinely commissioned and inspired men in the various churches. It would not do to say such men are needed, because the question as to why they do not have them would immediately arise. However, we think it is not only an easy matter to show, scripturally, that such men are not only needed, but that the existence of the true Church of Christ without them is an absolute impossibility. We direct the reader to the 4th chap, of Paul's Epistle to the Ephesians. The 8th verse says: "When he (Christ) ascended up on high, he led captivity captive and gave gifts unto men." Now read from the 11th to the 14th verse, inclusive: "And he gave some, apostles; and some, _prophets_; and some, evangelists; and some, pastors and teachers; for the _perfecting of the Saints_, for the _work of the ministry_, for the edifying of the body of Christ; till we all come to a _unity_ of the _faith_, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. That we _henceforth_ be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive." Take the assertions of the apostate so-called Christian Churches in regard to the non-essentiality of inspired apostles and prophets and place them in juxtaposition with the teachings of Paul, and what do we discover? We observe the widest discrepancy between them. Those inspired men were given to the Church "for the perfecting of the Saints." Consequently, before it can be established that they are no longer needed it must first be proved that the Saints or members of the Church have reached perfection. To claim that this is the case would be too glaringly absurd in the face of existing facts. Imperfection being the evident condition of the professors of what is termed Christian religion, the necessity of the agencies appointed of God to bring about a more perfect state must be admitted as reasonable and scriptural. Another object of the existence in the Church of inspired apostles and prophets, etc., was "the work of the ministry." They being appointed of God, and not of men, for that purpose, to assume that because they do not exist in the churches is sufficient evidence that they are not required is equal to an {202} assumption that "the work of the ministry" is unnecessary. The untenable claim that men endowed with divine authority and prophetic gifts were only necessary in the rise of the primitive Church flies before the scriptural statement that they were to remain "till we all come to a unity of the faith." An unprejudiced, dispassionate Christian reasoner will at once freely admit that the present distracted, divided, embittered, controversial condition of Christendom presents anything else than a united state, which inspired men were commissioned, by heavenly teachings, to bring about. The desirableness of that unity is most clearly defined, in the reason that, "we _henceforth_ be no more children, tossed to and fro and carried about by every wind of doctrine, by the sleight of men." That is plainly the present condition of religious affairs, the people being wafted about by every whimsical, sensational breeze of doctrine. It is made a matter of lucrative trade by mercenary individuals, to play upon the wayward, flitting religious sentiments of the misguided masses. We say to the people, be not deceived by those who "make merchandise of the souls of men," by teaching the repudiation of inspired apostles and prophets. Those holy men can alone relieve the earnest worshipper from being engulfed in the turbulent sea of doubt and place his feet upon the steadfast rock of certainty. There can be no question as to the present existence of prophets, through whom the will of God could be taught, being desirable. Then, the Almighty being just and unchangeable, why should it be considered unlikely that He should give good gifts to men now as well as anciently? If the people now are as deserving as the ancients were, why should the present generation be denied the enjoyment of equal privileges in relation to being divinely taught? Surely there can be no reason. Among the innumerable unfounded false popular impressions regarding the Latter-day Saints is one to the effect that they do not believe in the teachings of the Old and New Testaments. Some of the more ignorant people go so far in misconception of their true character as to be imbued with the utterly preposterous idea that they do not even believe in the Savior at all. The very name of the organization--the Church of Jesus Christ of Latter-day Saints--a title we claim to have been given by revelation from God, should be enough to explode the latter fallacious view. And in regard to the belief of the Saints in the teachings and doctrines of the Bible, the organism of the ecclesiastical body should be evidence enough on that point. All the officers and councils named in the New Testament are included in it; hence there are apostles, high priests, {203} seventies, elders, bishops, priests, teachers and deacons, the duties and functions of those several offices of the genuine priesthood being clearly understood and defined. It is required that every officer should understand the character of his position and the relationship he sustains in it towards all other authorities, producing the most desirable unity and beautiful harmony. This symmetrical perfection, this shapely figure, the result of the most exquisite niceness of organization and completely detailed definition of the functions of each portion of the body-religious is, in our view, a very decided evidence of the divinity of the mission of the great prophet of the nineteenth century. It accords with the frequently recurring scriptural figure by which the true Church of Christ is compared, in its perfection of parts and harmonious blending of divisions, to the human body. The preservation of this completeness is an absolute necessity. How can the human bodily structure be deemed perfect when it is decapitated, when denuded of its extremities, or when the trunk is lacerated or divided into pieces? No detached part can, in its separate capacity, be denominated a body, neither can the organism be called perfect when deprived of even the most inferior of its members. How then, on the same ground, can a church, as compared to a body, be called the Church of Christ if it repudiate or is devoid of apostles, prophets, high priests, seventies and other vital parts that, according to New Testament teachings, comprise necessarily the most important portions of that harmonious organization inaugurated among men by the Savior of the world and His ancient apostles? How anxious the Apostle Paul was to impress upon the minds of the people the positiveness of the necessity for the preservation of the organization of the Church in its entirety. Hear what he says on the subject, 1 Cor. xii. 14-21: "For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were the body? But now are they many members, yet but one body. And _the eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you_." {204} To show that Paul had special reference, in his advocacy of the preservation of the body in the perfection of its parts, to the officers and gifts of the Church, it will profit the reader to peruse the 27th and 28th verses of the same chapter: "Now _ye_ are the body of Christ, and members in particular. And God hath set some in the Church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." After this pattern has the Church, revealed anew in this age, been set up through the instrumentality of the young man Joseph Smith who, like his Divine Master, was slain on account of the testimony he bore to a perverse generation; and our reader may well pause and ask himself the vital question, where else in all the world can I find a church similar to that of ancient times? But we hasten to explain other and equally potent evidences that establish the divinity of Joseph Smith's mission and the validity of his claim to being a prophet. We will first consider the character of his teachings and administrations and their effects upon those who accept them. He announced that the Kingdom of Heaven was at hand; that the Lord was about to commence His marvelous latter-day work, by preparing for the coming of the Savior. He and his associate apostles and prophets taught the same Gospel that Christ and the ancient apostles preached: Faith in God the Eternal Father, in His Son Jesus Christ, repentance of sins, baptism, by immersion, for the remission of sins, and the laying on of the hands of those holding divine authority for the bestowal of the Gift of the Holy Ghost. The elders of the Church constantly preached these doctrines and they are explained so clearly in many pamphlets and more extensive published works, that it is not our purpose to enter upon an elaborate dissertation regarding them in this writing. In fact so plainly are these the doctrines taught by Christ and His apostles, in the same order as they are given in the preceding paragraph, that a labored explanation in support of them should be unnecessary to convince any consistent, intelligent, professing Christian that they are strictly biblical, and, without exception, absolutely essential. What we wish more particularly to refer to now is the promise given to the obedient believers of the bestowal upon them of the Holy Ghost. No impostor could make such an offer without subjecting himself to the certainty of discovery. Here was a distinct assertion that a clearly defined effect would be produced by a plainly stated cause, the former being the {205} reception of the Holy Ghost, produced by obedience to the doctrines and ordinances before enumerated. Here was an offer exactly similar to that made to the people in ancient times. Christ and the ancient apostles promised that the obedient should _know_ of the doctrine, and miraculous signs should follow the believer. They "laid their hands upon them and they received the Holy Ghost." How easy it is to test this matter. The question now to be considered is this: Is the promised effect really produced upon those who obey the doctrines taught by Joseph Smith and incorporated in the faith and practice of the Church he was instrumental in establishing? If the affirmative of this question can be proved, then it follows that he was indeed a prophet of the Living God, specially raised up and appointed. What greater evidence could be given than the testimony of those who have tested the efficacy of the promise for themselves. As to the extent and existence of this proof we have but to refer the reader to the scores of thousands of members and officers of the Church of Jesus Christ of Latter-day Saints. These will unhesitatingly testify that, as an effect of their obedience, they have received the Comforter, the Holy Ghost, by whose operations it has been manifested to their minds that God has begun a marvelous work in the earth, having commenced to set up the Kingdom whose existence is prophetically predicted in the second chapter of Daniel. An application to this source will also inform the inquirer that the gifts promised to believers exist in the Church of Jesus Christ of Latter-day Saints. Proceeding upon the legitimate assumption that the effect of obedience to the requirements of the doctrines of faith, repentance, baptism for the remission of sins, and the laying on of hands, does produce the promised imparting of the Holy Ghost, what is the proper conclusion? It must be that Joseph Smith was a true Prophet, for the reason that the giving of the Holy Ghost necessarily shows divine recognition. No such effect could possibly result from the teachings and administrations of an impostor. The reader may say that he is not willing to accept of the testimony of the Latter-day Saints, on the ground of the probability of their being interested witnesses. What reason would he have for supposing then, that he would have received the evidence of the Former-day Saints? They were open to the same objection, if it be one, and they had no more proof to advance that their claim was valid than is now offered in support of the same Gospel restored in its power in these days. One thing is very evident in this connection: there is but one {206} process by which the position of the Latter-day Saints can be consistently refuted. That is by the testing method, which is open to all. It consists of implicit compliance with the conditions stated to be requisite to insure a personal testimony or witness to the obedient. Until the opponents of the divine system take this course, consistency would appear to demand that they hold their peace, lest they be, ignorantly or otherwise, found fighting against God. However, as the Saints know, experimentally, that honest truth-seekers receive, through obedience, the witness of the Spirit, they know the work they are engaged in is secure from successful assault from that method. The reader has probably been heretofore misled regarding the faith and doctrines professed by the Latter-day Saints, and may consequently be surprised at their being identical with the teachings of the Bible. He has perhaps been under the impression that the Old and New Testaments were discarded and what is known as the Book of Mormon adopted instead. Such an impression, which is only too general, is altogether erroneous. It is true, however, that, in addition to the Bible, the Saints accept the Book of Mormon as a divine revelation, it being in accordance with the genius of their faith, to adopt whatever the Almighty chooses to offer for the information and salvation of His children. We are aware that, in consequence of the false teachings of uninspired men, who "teach for hire and divine for money," the people generally have a prejudice against receiving any revelations not contained in the Bible. They have been erroneously informed that the canon of Scripture is full, and God would no more speak to His children, but preserve the gloom of an unbroken silence towards them. What an unnatural and unreasonable doctrine this is! Yet, to delude the ignorant into an acceptance of this discouraging dogma, those who drag religion down to the degrading position of a mere mercantile basis, triumphantly quote the 18th and 10th verses of the last chapter of Revelation: "If any man shall add unto these things, God shall add unto him the plagues that are written in this book; and if any man shall take away from the words of the book of _this_ prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." To offer this passage as evidence of the fullness of the scriptural canon is exceedingly absurd. It simply had reference to the enlargement or reduction of the book of John's prophecy, for at the time it was written the Bible had not been {207} compiled. Consequently it could have no reference to the Old and New Testaments, which are a compilation of various books. It is certainly right that man should not, with impunity, add to or take from what God has revealed, although the Almighty can certainly do so at any time, according to His good will and pleasure. However, should the Lord, in His mercy, reveal another book or prophecy, it would be distinct of itself and not necessarily an addition to one that He had already given, and might relate to another subject, as in the case of books in general, which are books of themselves and not mere additions to others. There is a regrettable lack of information regarding the Book of Mormon in the world at large. It will be profitable to first consider the manner in which this record was, by the matchless power of God, brought to the light. This will necessarily have to be done briefly. If the reader desire more detailed particulars, he can obtain them by a perusal of more elaborate writings, which can be had through any of the authorized agents of the Church. In the year 1820, when Joseph Smith was in the fifteenth year of his age, he resided, with his parents and other members of the family, in the town of Manchester, Ontario County, New York, United States of America. There was, in that vicinity, at that time, a religious revival, causing him to be seriously impressed with a desire to serve God. The conflict of jarring sects caused him perplexity as to which he would be justified in joining. Being struck with the reasonableness of the scriptural promise that God would give wisdom to those who asked Him for it in faith, he retired to a wood or grove, and prayed for the information of which he felt he stood so much in need. In answer to his fervent and simple petition, a glorious vision opened to the gaze of the suppliant youth. A radiant pillar of fire appeared, descended and encircled him about. In the midst of this brilliant column were two glorious personages, the brightness of whose presence was beyond the power of human description, eclipsing that of the sun when he shines in noonday splendor. One of those heavenly beings spoke to Joseph, calling him by name and saying, pointing to the other, "This is my beloved Son, hear him." Joseph, when sufficiently recovered from the sensations that possessed him, inquired which of all the sects he should join. The personage who addressed him commanded him to identify himself with none, as all had gone astray, and were an abomination in His sight. "They draw near to Me with their lips, {208} but their hearts are far from Me; they teach for doctrine the commandments of man, having a form of godliness, but they deny the power thereof." He was also told many other things of great importance. How forcibly the honest inquirer must be struck with the clearness with which the position of the sects was portrayed by these holy beings--the Father and the Son. Religious professors have a form of worship but deny revelation, and the power of godliness made manifest by the exercise of miraculous gifts; they also repeat printed prayers which, being manufactured by others, cannot proceed from the hearts of those who mechanically utter them. Joseph obeyed the command he received, to abstain from joining any of the religious denominations. On the night of September 21st, 1823, after having retired to bed, he was engaged in fervent prayer to the Almighty for the forgiveness of his sins, and a manifestation that would satisfy his mind as to his standing before the Lord. While thus employed a personage of great beauty, dressed in white raiment, presented himself before him. The room was lighted up by the glory of his presence, the brightness of the light being most intense in close proximity to the person of this heavenly being. The name of this visitant was Moroni. He told Joseph that God had a work for him to do that would cause his name to be spoken of for good or evil among all people. We will here quote from the personal history of the prophet: "He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fullness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants; also that there were two stones in silver bows--and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim--deposited with the plates; and the possession and use of these stones were what constituted seers in ancient or former times; and that God had prepared them for the purpose of translating the book." This holy messenger gave Joseph many precious instructions relative to the coming forth of the record, and the setting up and establishment of the work of God in the last days, quoting several passages from the prophecies of the Bible, notably the third chapter of Malachi; eleventh chapter of Isaiah; third chapter of Acts; second chapter of Joel, from the twenty-eighth to the last verse. These predictions, he stated, were soon to be fulfilled. Joseph was also shown, by {209} the opening of the vision of his mind, by the power of the Almighty, the place where the plates were deposited. He was visited twice subsequently by the same personage, the same night, and on each occasion the instructions given on the first visit were repeated. Passing over many intermediate circumstances which transspired up to the time of the plates with the Urim and Thummim being committed to the charge of the youthful prophet, it must suffice, in the present writing, to state that he received them from the Angel Moroni, on the 22nd day of September, 1827. The prophet copied a number of the characters, which were very finely engraved on the plates, and, by means of the Urim and Thummin, translated some of them. These were taken by Martin Harris, to Professor Anthon, of New York, who stated that the translation was correct. On being shown the portion of the transcript that was not translated, he said the characters were Egyptian, Chaldiac, Assyriac and Arabic, and that they were genuine characters. The professor gave Mr. Harris a certificate to that effect, but on learning that the young man Joseph had the plates revealed to him by an angel, he demanded it back and tore it up, saying there was no such thing now as ministering of angels. He requested that the plates be brought to him and he would translate them. Mr. Harris replied that a portion of them was sealed and he was forbidden to bring them. Professor Anthon retorted, "I cannot read a sealed book." Mr. Harris also visited Dr. Mitchell, whose statement coincided with that of Professor Anthon, regarding the genuineness of the characters and translation. In the midst of great difficulties and perplexities, out of all of which Joseph and the friends the Lord raised up to him were delivered by His matchless power, the work of translation was completed and the Book of Mormon was finally published, in the early part of the year 1830. Limited space will not admit of a detailed account of the narrative portion of this remarkable record. This information can best be gained from the Book itself. It contains an account of the doings of the righteous and the wicked of the ancient inhabitants of America. It includes information relative to the dealings of God with the people, describing the works of many mighty prophets, seers and revelators. The sayings of these inspired men have slumbered in the dust for ages, but have spoken again from the ground in deep and piercing tones, in accordance with the recorded promise of our {210} heavenly Father regarding the accomplishment of His marvelous work in the latter days. The Prophet Isaiah must have beheld the coming forth of this record as a testimony to all men of the care which the Almighty has exercised over the nations of men, in every part of the earth, in all ages. Hear his words as found in the 29th chap., 11th to 14th verse: "And the vision of all is become to you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this I pray thee: and he saith, I cannot, for it is sealed. And the book is delivered to one that is not learned, saying, Read this I pray thee: and he saith, I am not learned. Wherefore the Lord said, forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men. Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." So truly have the words of Isaiah received a verification, that some portions of the passage just quoted read like a record made subsequent to the transpiration of the events to which they allude. In the interview between Mr. Harris and the learned Professor Anthon, the latter actually said, "I cannot read a sealed book." The youthful Joseph, diffident and unlearned, was enabled, by the gift and power of the Almighty, to read the historic narrative of the mighty races of the past, and give to the world a book, the authenticity of which is proved by evidences that cannot be successfully controverted. The unlearned youth received the power to accomplish this because the set time had come for the fulfillment of the promise of the Most High to begin a marvelous work in the earth; not by the esteemedly wise and learned, but by humble instruments, that no flesh might glory in His presence. Many people appear to be contracted in their views regarding the dealings of the Almighty with His children. They conclude that the Bible must necessarily be the only record of signal manifestations of the power of Omnipotence in behalf of mankind. Such a view is biblically incorrect, for that good book speaks of the great works to be performed in the gathering of Israel in the latter days. It is reasonable to anticipate that when those occurrences take place, an account of them will be written and published, that it may be perused with {211} wonder and thanksgiving by future generations. The record thus made will be as clearly sacred history as the Bible itself. The question as to the origin of the American Indians is a subject of deep interest to many advanced minds. Investigation for information bearing upon it has received a powerful impetus by discoveries of the ruins of vast cities and gigantic aqueducts, requiring the exercise of great architectural and engineering skill in their construction. These and other relics of past races, abounding in Central, the southern part of North, and in South America, give indisputable evidence of these regions having been inhabited, many centuries ago, by multitudinous enlightened populations that had attained a high state of civilization. The Book of Mormon, which gives an authentic history of those peoples, dissolves the mystery that heretofore enshrouded this department of research. It tells who those people were and from whence they sprang. It tells of a small colony, by commandment of God and led by His all-powerful hand, leaving Jerusalem, and after hazardous journeyings landing on the shores of America. It gives an account also of another party, consisting of Jews, going to the same continent subsequently, and amalgamating with the descendants of the first colonizers. A brief historical sketch is also given of a colony that left the Tower of Babel at the time of the confusion of languages. The existence of the ruins indicating the former presence of great populations, well advanced in arts and manufactures, was unknown to Joseph Smith when he translated the Book of Mormon, yet the closest scrutiny and comparison that have yet been given have failed to show a single discrepancy betwixt the record he was the instrument in bringing forth and publishing and even the most recent discoveries, to which we have not space, however, to refer. These ruins give unmistakable proof that remarkably advanced races have dwelt on the American Continent in the ages of the past. How reasonable it is to suppose that our Heavenly Father should have manifested Himself to them as He did on the Eastern Hemisphere. And if it be fair to infer that He did so exhibit His goodness and loving-tenderness, the subsequent inference that a record of these divine operations would be kept is equally so. How natural also to expect that He, as in the case of the Bible, would not suffer such a history to be lost, but rather that He would preserve it for the general benefit of erring humanity, that they might have additional testimony concerning a crucified and risen Redeemer. If the world would receive it, what a powerful combination the {212} two records--the Bible and Book of Mormon--would make. The one relates to the dealings of God with His people in the eastern part of the world, and the other in the west. They both harmonize, each testifying of the same everlasting plan of salvation, through the atonement of our Lord and Savior Jesus Christ. Hear the words of Ezekiel, 37th chap., 19th verse: "Say unto them, Thus saith the Lord God; behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel, his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand." It is well understood that the meaning of stick is a book or record, the Jewish custom being to have the law and history written upon a long scroll of parchment, rolled upon a stick. The Book of Mormon is the stick of Joseph. With the exception of the Book of Ether, relating to the Jaredites, who sprang from a colony that left the Tower of Babel at the time of the confusion of languages, the record gives the history of a branch of the house of Joseph, Lehi, the head of the little colony that emigrated from Jerusalem to America six hundred years before Christ, being a lineal descendant of Manasseh. According to revelations given in these days, the overwhelming majority of the people composing the Church of Jesus Christ of Latter-day Saints are of the blood of scattered Ephraim, to whose hands the record or stick of Joseph is confided, as prophesied by Ezekiel. We hold that Jesus Christ not only manifested Himself to His disciples at Jerusalem, establishing His fold--His Church--in that region, that His sheep might be protected and fed, but He did the same in other parts of the earth. Is He not the Shepherd of all those who are willing to serve Him? Did He not say to His ancient Jewish disciples, "Go ye into all the world and preach the Gospel to every creature?" He required them to go to every part of the earth that was then known on the eastern hemisphere. This did not include the American Continent. Are we to infer from this that, because of the inability of these witnesses, from lack of geographical or other information, which God, in His wisdom, may have seen fit to withhold from them, the peoples of the great western continent should be left without a knowledge of a crucified and risen Redeemer? Surely this would be tantamount to an imputation of injustice against Omnipotence, as there is no other name under heaven whereby salvation can be obtained except that of Jesus. {213} With the loving Redeemer the welfare of His sheep, or disciples, was His constant theme and anxiety. On one occasion He was conversing on this subject with His Jerusalem flock, when He uttered the following statement, as recorded in John 10th chap., 15th and 16th verses: "As the Father knoweth me, even so know I the Father; and I lay my life down for the sheep. And _other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold and one shepherd_." The plain inference to be drawn from this clear statement is that there were other sheep or people who would become disciples of Christ that had not yet heard His voice, but should hear it. It is evident also that the Palestine disciples were unacquainted with the sheep to whom the Savior alluded. He here expressed His intention to establish, among those _other sheep_, His fold, or Church, similar to the one in Palestine, comprising apostles, prophets, seventies, elders, and all the other officers, gifts and powers, the fold of Christ being the same wherever found, there being but one fold and one shepherd. The question now to be considered is, Who were the other sheep to whom Jesus referred? The Book of Mormon unfolds this mystery. From page 501 to 540 of the last edition of that record will be found an account of the visit of the Redeemer to the Nephites, shortly after His crucifixion and resurrection at Jerusalem. It is one of the most beautiful and pathetic narratives it has been our lot to peruse. His wonderful ministrations and exhibitions of power are described in simple but explicit language, and details of His selection of twelve special witnesses or disciples, and the organization of His fold, or Church, are given. This history, replete with divine instruction, explains the import of the remark of Jesus to His disciples at Jerusalem. He informed the Nephites of the statement He made to the Jews in reference to them, and said the reason He did not tell them more was because of the weakness of the faith of His flock in Palestine. He also informed the Nephites that He had received a commandment from the Father to visit the Ten Tribes of Israel. "In the mouths of two or three witnesses shall every word be established," are the words of the sacred book. What shall we say then about the evidence of the witnesses whose testimony is appended to the Book of Mormon? Three men, besides the Prophet Joseph Smith, solemnly declare to all people that they beheld with their eyes the plates with engravings, containing the record, and the angel who manifested {214} them; also that they heard the voice of God from heaven declaring these things to be true and faithful and commanding them to bear record concerning them to all the world. None of these witnesses have ever denied their testimony. Oliver Cowdery and Martin Harris have gone behind the veil, but David Whitmer, at this date, still lives. He severed his connection with the Church, but still bears a disinterested testimony to the truth of the solemn statement published in connection with the Book of Mormon. No longer since than September, 1878, Elders Orson Pratt and Joseph F. Smith visited Mr. Whitmer, who was residing in Richmond, Missouri, U. S. A., and at the interview he gave many interesting details in reference to the angelic ministration, the plates and other important matters. An account of the visit was published in numbers 49 and 50 of Vol. 40 of the Millennial Star. He has also been interrogated by many persons having no connection with the Church, his testimony being unvarying as to the Divine authenticity of the Book of Mormon. Eight other witnesses testify to having beheld and handled the plates and seen the hieroglyphical engravings thereon. True, wicked, designing men have endeavored to destroy the validity of this testimony by fabricating absurd stories regarding the origin of the Book of Mormon. This is an old device of Satan and his emissaries to cover up the truth and destroy the work of God. Such machinations are similar to the attempt that was made by leading Jews to induce the Roman soldiers to state that the body of Christ had been carried away, so that a belief in His resurrection might be stifled. The testimony of the witnesses stands unimpeached, and is in force in all the world, being directed to every nation, kindred, tongue and people. The social structures of the nations are being undermined and threatened by a strange revolutionary movement. Thrones and empires seem to be almost trembling in the balance. This is notably the case with the great Russian despotism. The spirit of murder and incendiarism seems to be in the air, filling the high ones of the earth with affright. Foul murder and destructive fire are born of the plottings of secret societies, organized for purposes of assassination, power and plunder. All civilized nations are more or less affected by this hideous affliction, which hangs over some of them like an incubus. It is a sign of the times. The prophet Moroni, by whose hands the plates of the Book of Mormon were hid up in the Hill Cumorah, wrote concerning this very condition. He knew that his words would come forth and be published to the Gentiles, {815} in the latter days, and he directed a prophetic statement to them, which will be found on page 588 of the last edition: "Wherefore, O ye Gentiles, it is wisdom in God that those things should be shown unto you, that thereby ye may repent of your sins, and suffer not these murderous combinations to get above you, _which are built up to get power and gain_, and the work, yea, even the work of destruction come upon you. * * * Wherefore the Lord commandeth you _when ye shall see these things come among you_, that you shall awake to a sense of your awful situation, _because of this secret combination which shall be among you_." The same prophet also says: "And whatsoever nation shall uphold such secret combinations, to get power and gain, until they shall spread over the nation, behold, they shall be destroyed. What could be plainer than the fulfilment of these predictive words, establishing the prophetic character of the record. If the objector should interpose that he does not believe this prediction was made fourteen hundred years ago, that would not help his side of the question, as it would be a mere shifting of the prophetic mantle from the shoulders of Moroni to those of Joseph Smith. At the time the book was translated and published those secret murderous combinations were almost non-existent compared with their present extent, foothold and power. They now exist to a greater or less degree in all nations, and will continue to increase until they create what the Book of Mormon terms "a great division among the people," and every man's hand will be against his neighbor. At Kirtland, Ohio, U. S. A., Feb. 9, 1831, a revelation was given through Joseph, the Seer, on this very subject, the following passage occurring: "And behold, it shall come to pass that my servants shall be sent forth to the east and to the west, to the north and to the south; and even now, let him that goeth to the east, teach them that shall be converted to flee to the west, and this in consequence of that which is coming on the earth, and of _secret combinations_." Let the inhabitants of the earth take warning, for as the Lord liveth and He has spoken by the mouths of His prophets, a dark and evil day is at the doors. God has decreed that the earth shall not much longer groan under the oppressive influence of misrule and misery. It is stated in the Book of Mormon that the prophets among the ancient Nephites, being permitted to behold, by prophetic power, that their descendants would drift into great wickedness, and in consequence, be destroyed by the Almighty, as He had decreed that every people upon that land who would {216} not keep His laws should be swept away when they should be fully ripe in their abominations. They therefore, by faith and prayer, to the Father in the name of Jesus Christ, obtained a promise that a remnant should remain, and that the record which had been kept should be preserved, and carried to them by the Gentiles in the latter days. We prefer to give the exact words of the prophet Nephi, which will be found on page 122, latest edition: "And now I would prophesy somewhat more concerning the Jews and the Gentiles. For after the book of which I have spoken (Book of Mormon) shall come forth, and be written unto the Gentiles, and sealed up again unto the Lord, there shall be many which shall believe the words which are written; and they shall carry them forth unto the remnant of our seed. And then shall the remnant of our seed know concerning us, how that we came out from Jerusalem, and that they are descendants of the Jews. And the Gospel of Jesus Christ shall be declared among them; wherefore they shall be restored unto the knowledge of their fathers, and also to the knowledge of Jesus Christ, which was had among their fathers, and then shall they rejoice, for they shall know that it is a blessing unto them from the hand of God; and their scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall become a white and delightsome people." These words have received a literal fulfillment. In the first place, many have believed "the words which are written," the tens of thousands of Latter-day Saints who have accepted the Book of Mormon as an authentic record bearing ample witness to that fact. This prophecy was uttered over two thousand years ago, and yet the facts incorporated are as plain as if penned subsequent to their accomplishment. The skeptic may say he does not believe in the ancient character of the record, and therefore of the prophecy; but that it originated with Joseph Smith. That would not make the position of the unbeliever much more tenable, as it would be merely shifting the prophetic gift to other shoulders, for the Book of Mormon was published before the Church of Jesus Christ of Latter-day Saints was organized, and consequently before Joseph Smith could possibly have known, by ordinary natural means, that many would believe the words of the book. But, to the other portion of the prediction. The book or history has been carried to the remnant, by the Gentiles. From shortly subsequent to the organization of the Church a good deal of missionary labor was performed by the elders among {217} the Lamanites, in the hope of bringing them to a knowledge of the Gospel. But all efforts to penetrate their darkened minds appeared futile. The message appeared to fall upon ears of stone. Evidently the time, in the providence of the Almighty, for that race, who had fallen so low in the scale of being, to accept of the knowledge that was had among their fathers, had not arrived. Suddenly however, as the sun breaks over the eastern horizon, dispelling the gloom of night, a light broke forth among them. Without effort or influence from any human source they came forward in large numbers, declaring they had received heavenly visitations, indicating plainly to them that they must go to the elders of the Church, be baptized by them, by immersion, in water, for the remission of sins, forsake their evil and idle habits, and seek for the counsel of the servants of God. The applications for baptism and instruction were first made to Elder George H. Hill, of Ogden, and Elder W. H. Lee, of Grantsville, as many as three hundred waiting upon the former at one time. The movement appeared to be simultaneous in many places, east, west, north and south. It commenced in the summer of 1874, and has been steadily developing ever since. For the benefit of these people, who are descendants of a branch of the house of Israel, three large farms have been secured by the Church of Christ, one in Malad Valley, Northern Utah, another in Tooele County, to the westward, and another in Thistle Valley, in the South. They are beginning to cultivate the soil, and take on the habits of civilization, thus commencing to fulfil the predictions of the Book of Mormon concerning them. The report of a conference held in the town of Ephraim, San Pete County, Utah, U. S. A., by President John Taylor and other authorities, last winter (1879-80), is before us. It tells of a Relief Society in Thistle Valley, composed of white and Indian women in about equal numbers, and of their industry and philanthropy in donating means for the building of a Temple to the Most High. It was also represented, by Elder Spencer, who has the oversight of the Indians in Thistle Valley, that the Lamanitish brethren and sisters were as willing as the white members of the Church to aid in every good work. These may be viewed as small matters, but they are cited from the midst of a multitude of evidences showing the educational, softening and modifying tendency of the Gospel of Jesus Christ, as preached by the servants of God, and which {218} the ancient prophets declared would be received by these hitherto degraded people, the aborigines of America, and lift them to a more enlightened plane of life. It will be seen that the leaven has already commenced to actively work among them, verifying the genuine character of the prophecies concerning them. Whatever manifests the authenticity of the Book of Mormon, supports the claim of Joseph Smith to being a prophet of the Living God. Before leaving this part of the subject, we will refer to a fact that must strike the reader as a strong evidence of the prophetic correctness of the Book of Mormon, and, consequently, of the genuineness of the claim that Joseph Smith was sent of God. The book states that the Savior gave it as a sign that when the Lamanites (American Indians) should begin to believe its contents, the work of the Father, to prepare the way for the gathering of the _whole_ house of Israel should commence. We will quote the 7th verse of the 21st chapter of 3rd Nephi, page 527 latest edition B. M.: "And when these things come to pass, that thy seed shall begin to know these things, it shall be a sign unto them, that they may know that the work of the Father hath already commenced unto the fulfilling of the covenant which he has made unto the people who are of the house of Israel." Also the 28th verse: "Yea, and then shall the work commence, with the Father, among all nations, in preparing the way whereby his people may be gathered home to the land of their inheritance, and they shall go out from all nations." As shown in the foregoing, the aborigines have already begun to believe, and to manifest the accuracy of the sign we have but to point to the political events in connection with the East that have occurred during the last five years. In that time there has transpired the Russo-Turkish war, the Berlin Treaty, incorporating political freedom for the Jews in Roumania; the Anglo-Turkish Convention, including the cession of the Island of Cyprus to Great Britain, and the establishment of a British protectorate over that portion of the Ottoman dominion which includes Palestine. These are all occurrences confined within the limited period which has expired since the Lamanites began to believe and receive the Gospel. It requires no straining of points to reconcile these events with the commencement of the preparatory work of the Father for the gathering of the remnants of His ancient people to their own land. The Jews themselves are beginning to recognize this fact. So also are many professing Christians, who, although {219} destitute of authority from Jesus Christ and devoid of the Gospel of faith, repentance, baptism for the remission of sins, and the laying on of hands for the gift of the Holy Ghost in its fullness, have some faith in the fulfillment of the prophecies relating to the gathering of Israel. We think it proper to state, incidentally, that since the original translation into English, the Book of Mormon has been translated into and published in Welsh, Danish, French, German, Italian, the language of the Sandwich Islanders, and Swedish. It has also been translated into and a portion of it published in the Spanish language. Joseph Smith, the great latter-day prophet, announced to the world fifty years ago, that the fullness of the Gentiles would come in and Israel be restored to the lands of their inheritance in the same generation existing when he made the prediction; or, that there were persons then living who would not sleep in death until all should be fulfilled in relation to the covenant made with the house of Jacob. But it is not till now, when the tree is so plainly putting forth its buds, that some of the more orthodox Bible believers among the sects are beginning to observe the portentous character of the signs of the times. The fulfilled predictions of Joseph Smith are very numerous. But we are only enabled in the present writing, to comparatively do little more than touch upon his prophetic character. A prophet "is a person illuminated, instructed, or inspired by God to announce future events." We have, we believe, succeeded in showing that such was the calling for which Joseph was divinely selected. Among the subjects upon which Joseph Smith was called to exercise the prophetic gift was the wars that were, in this generation, to produce upon the earth, the most terrible scenes of destruction and carnage. We here present an extract from a revelation given Dec. 25th, 1832: "Verily, thus saith the Lord, concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls. The days will come that war will be poured out upon all nations, beginning at that place. "For behold the Southern States shall be divided against the Northern States, and the Southern States will call upon other nations, even the nation of Great Britain, as it is called, and they also shall call upon other nations, in order to defend themselves against other nations; and thus war shall be poured out upon all nations. We presume our reader is aware that the first shot of the American war of the rebellion was fired in South Carolina, {220} and that during the progress of that fratricidal and bloody conflict, the Southern Confederacy sent Messrs. Mason and Slidell to the Court of St. James, with full powers to treat with the British Government to secure the aid of the latter in accomplishing the object of the secession from the Union of States. These are matters of history. These two representatives of the Confederacy were brought into more than ordinary notoriety by the fact of their having been taken, by federal authority, from the deck of a British vessel, but subsequently liberated on demand of the government of Great Britain. The fact that Joseph Smith prophesied the breaking out of the American war, together with some striking details connected with it, twenty-nine years before its occurrence, cannot be denied, the prediction having been published to the world almost ever since it was enunciated. This stamps him as a foreteller of future events. As the declaration is given with such exactness, it could not have been the result of mere human ingenuity or foresight. In fact, so absent was the general anticipation of such a disaster that the production was treated with ridicule, contempt and scorn, as soon as published. From whence came Joseph's gift to foresee and foretell? It must have emanated from a power and intelligence greater than that naturally possessed by man. It is evident that his mind was illuminated by the God of Heaven. The other portion of the prediction relating to Great Britain will also be fulfilled, as well as every word that has been uttered by the gift and power of the Most High. She will yet call upon other nations. The tocsin of war will sound and armed hosts will meet in the crash of battle, for war will be poured out upon all nations. This is the great day of preparation for the controversy of the Lord of Hosts with the inhabitants of the earth. Europe is alive with armed men. She is bristling with bayonets and fearful of the approach of the inevitable conflict. Perplexity and distress already appear. These are but the beginning of sorrows. Knowing what is coming upon the earth, a day of calamity, we call upon all men and women to receive the message of the Gospel, restored to the earth in this generation, through the instrumentality of a prophet. We call upon all to repent, be baptized by one holding authority by immersion in water for the remission of sins, and receive the Holy Ghost, by the laying on of hands. We testify, in the name of Jesus Christ, that this is the will of God, manifested in these days, by revelation and commandment. Liverpool, England, April 6th, 1880. {221} THE GOSPEL OPENS COMMUNICATION WITH JEHOVAH. Paragraphs from a sermon delivered by President John Taylor, June 12, 1853. We contemplate with joy that the heavens have been opened, that truth has been revealed; and the power of God developed; that angels have manifested themselves, that the glory of the eternal world has been made known, and that we have been made participators in that light, glory, and intelligence which God has been pleased to reveal for the blessings, salvation and exaltation of the human family in this time and throughout all eternity. We believe that God has set His hand in these last days to accomplish His purposes, to gather His elect from the four winds, even to fulfill the words which He has spoken by all the holy prophets, to redeem the earth from the power of the curse, to save the human family from the ruins of the fall, and to place mankind in that position which God designed them to occupy before this world came into existence, or the morning stars sang together for joy. I know, that as other men, we have our trials, afflictions, sorrows and privations; we meet with difficulties; we have to contend with the world, with the powers of darkness, with the corruptions of men, and a variety of evils; yet, at the same time through these things we have to be made perfect. It is necessary that we should have a knowledge of ourselves, of our true position and standing before God, and comprehend our strength, our weakness, our ignorance and intelligence, our wisdom and our folly, that we may know how to appreciate true principles, and comprehend, and put a proper value upon all things as they present themselves before our minds. It is necessary that we should know our own weaknesses, and the weaknesses of our fellow-men; our own strength, as well as the strength of others; and comprehend {222} our true position before God, angels and men; that we may be inclined to treat all with due respect, and not to over-value our own wisdom or strength, nor deprecate it, nor that of others, but put our trust in the living God, and follow after Him, and realize that we are His children, and that He is our Father, and that our dependence is upon Him, and that every blessing we receive flows from His beneficent hand. It was necessary when the Savior was upon the earth, that He should be tempted in all points, like unto us, and "be touched with the feeling of our infirmities," to comprehend the weaknesses and strength, the perfections of poor fallen human nature. And having accomplished the thing He came into the world to do; having had to grapple with hypocrisy, corruption, weakness, and imbecility of man; having met with temptation and trial in all its various forms, and overcome, He has become a "faithful High Priest" to intercede for us in the everlasting Kingdom of His Father. He knows how to estimate and put a proper value upon human nature, for He having been placed in the same position as we are, knows how to bear with our weaknesses and infirmities, and can fully comprehend the depth, power, and strength of the afflictions and trials that men have to cope with in this world, and thus understanding and by experience, He can bear with them as a father and an elder brother. Confusion, disorder, weakness, corruption, and vice of every kind are abounding, and the whole world seems to be confused and retrograding. The human family have departed from the principles which God has laid down for their guidance, direction and support; they have forsaken Him the fountain of living waters, and hewn out to themselves cisterns, broken cisterns, that can hold no water. Have we united with this Church because we expect to become more honorable in the eyes of the world? No. I think this work would have been the last ship we should have boarded, if that had been what we sought. Nothing but a sterling desire to do the will of God will cause men to endure the contumely and reproach of their fellow men, and associate themselves with the people denominated Latter-day Saints or "Mormons." If I knew no other religion than the religions that are propagated abroad, I would not be a religious man at all, but I would lay it all aside, as something beneath my notice, and worship God as the great Supreme of the Universe, according to my own judgment, independent of the opinions of man, {223} and without having any regard to the ridiculous dogmas taught in the world. We believe that angels have appeared, that the heavens have been opened. We believe in the eternal principles, in an eternal Gospel, an eternal Priesthood, in eternal communications and associations. Everything associated with the Gospel that we believe in is eternal. If hell is a place of misery, and heaven a place of happiness, I want to know how to escape the one, and obtain the other. If I cannot know something about these things which are to come in the eternal world, I have no religion, I would not have any, I would not give a straw for it. It would be too low and groveling a consideration for a man of intelligence, in the absence of this knowledge. If there is a God, I want a religion that supplies some means of certain tangible communication with Him. If there is a heaven, I want to know what sort of a place it is. If there are angels, I want to know their nature, and their occupation, and of what they are composed. If I am an eternal being, I want to know what I am to do when I get through with time; whether I shall plant corn and hoe it, or be engaged in some other employment. I do not want any person to tell me about a heaven that is "beyond the bounds of time and space," a place that no person can possibly know anything about, or ever reach, if they did. I do not wish any person to frighten me nearly to death, by telling me about a hell where sinners are roasted upon gridirons, and tossed up by devils upon pitchforks, and other sharp-pointed instruments. These notions are traditionary, and have come from the old mother church. I love to view the things around me; to gaze upon the sun, moon and stars; to study the planetary system, and the world we inhabit; to behold their beauty, order, harmony, and the operations of existence around me. I can see something more than that mean jargon, those childish quibbles, this heaven beyond the bounds of time and space, where they have nothing to do but sit and sing themselves away to everlasting bliss, or go and roast on gridirons. There is nothing like that to be found in nature--everything is beautifully harmonious, and perfectly adapted to the position it occupies in the world. Whether you look at birds, beasts, or the human system, you see something exquisitely beautiful and harmonious, and worthy of the contemplation of all intelligence. What is man's wisdom in comparison to it? I could not help but believe there was a God, if there was no such thing as religion in the world. {224} If the Kingdoms of God were governed by the same confused order of things that are characteristic of the governments of this world, we would have had planet dashing against planet in wild confusion, and millions of their inhabitants sent to desolation in a moment. Man is an intelligent being, but how far does his intelligence fall short of that which regulates the world! He cannot even govern himself, he never was able to do it, and never will be able until he receives that wisdom and intelligence which comes from God. If every man can obtain intelligence of that kind, and from that source, which governs the world, and supplies all its wants; if he can receive it from God, as his instructor, he is then able to govern himself, possessing intelligence which he now knows nothing about; and intelligence which indeed is worthy of God and man. If I cannot have a portion of that intelligence and that wisdom, if the great Eloheim cannot impart a portion of that spirit to me, and teach me the same lessons that He understands, I want nothing to do with a system of theology at all. I believe in every true principle that is imbibed by any person or sect, and reject the false. If there is any truth in heaven, earth, or hell, I want to embrace it, I care not what shape it comes in to me, who brings it or who believes in it, whether it is popular or unpopular. Truth, eternal truth, I wish to float in and enjoy. If any man under the heavens can show me one principle of error that I have entertained, I will lay it aside forthwith, and be thankful for the information. On the other hand, if any man has got any principle of truth, whether moral, religious, philosophical, or of any other kind, that is calculated to benefit mankind, I will promise him I will embrace it, but I will not partake of his errors along with it. If you have got a thing that nobody can overturn, but can be sustained everywhere; that bids defiance to the wisdom and intelligence of the world to find one fault in it, you must say it is right, until it is proven to be wrong. If I have got principles which are out of the power of man to prove false, I consider they are right, and I stand upon them as a sure foundation. The world is confused, it is in darkness and ignorance, and knows nothing about God, His purposes, designs, or the object of His creations. God knows how to touch my understanding, and how to touch theirs; and if they live and die without a knowledge of God, and His law, we are told that they will be judged according to the light they have, and not {225} according to that they have not. Those that have lived without law, will be judged without law. If a man cannot stand up in the defense of truth, to the death, it is not worth having, and he is not a man who is acknowledged or considered worthy among the Saints. Those who have received pure and heavenly principles, and lived up to them, and kept the celestial law of God, will enjoy a celestial Kingdom. Those who have not attained to this perfection but can obey a terrestrial law, will receive a terrestrial glory, and enjoy a terrestrial Kingdom, and so on. But I believe, furthermore, that there are eternal grades of progression, which will continue worlds without end, and to an infinity of enjoyment, expansion, glory, progression, and of everything calculated to ennoble and exalt mankind. "_Love is one of the chief characteristics of Deity, and ought to be manifested by those who aspire to be the sons of God. A man filled with the love of God is not content with blessing his family alone, but ranges through the whole world anxious to bless the whole human race_." --_Joseph Smith, The Prophet_. "_If we are here by chance, if we happened to slip into this world from nothing, we shall soon slip out of this world to nothing; hence nothing will remain_." --_Brigham Young_. {226} A WORD OF ADVICE. By Elder P. P. Pratt, in Millenial Star, 1846. As the Elders and others in the Kingdom of God go forth in the discharge of their duties, in proclaiming the word of the Lord and in administering in the ordinances of the Kingdom of God, they will doubtless find the enemy always on the alert to ensnare them if possible and bring them and their mission into contempt. There will be found a great need for wisdom on all occasions, that the enemy may not gain the advantage over them. In the first place we would advise the Elder, or whatever else he may be, never to lose sight of his high calling of God in Jesus Christ--never to forget the authority of that portion of the Priesthood which has been conferred upon him. We do not give this advice in order that the brother might be puffed up with the idea of the dignity of his calling, by no means; neither will the contemplation of it produce that effect, for inasmuch as we are called of God according to the order of His Kingdom, therefore, we of ourselves have not assumed the office which we hold, neither do we usurp an authority to which we have no legal claim; and since it is entirely of the Lord and not of ourselves, we shall be led to glorify Him and look for the assistance of His spirit in discharging the varied duties of the same. But now if an officer of the Church be brought into contact with some one opposed to the work of the Lord, and he forgets his Priesthood and calling, what is the result? He is left to his own resources as an individual, which in many cases may not equal those of his adversary, and thus he may suffer an apparent defeat in the eyes of others, and the influence of the principles of truth may be lessened thereby. In our own experience with the ministers of the day, we have found them very desirous of evading the great first principles of salvation, by calling for evidence of the truth of the Book of Mormon, which were we to furnish, as might be done, both with regard to internal and external evidence, as well as the researches of travelers accumulating a mass of {227} proof as abundant as can be brought in testimony of anything, yet it would be deemed insufficient. And why? We answer, because spiritual things are spiritually discerned; and as no man knoweth the things of a man, save the spirit of man which is in him, even so the things of God knoweth no man but the spirit of God. And inasmuch as the Book of Mormon is a divine record, so assuredly would the individual be unable to discern the same. But he might reply that he believed the Scriptures of the Old and New Testaments, and was satisfied with the evidence adduced in their favor; yes, and so would he have believed in the Book of Mormon had it been in existence with him and he had been taught to reverence it in a manner similar to the Bible; or we would carry it farther and say, had the person's lot been cast in Turkey, he would have grown up in a full belief in the authenticity of the Koran of Mahomet. But it is not such an evidence as this that can give satisfaction to the Saint of God. Multitudes express their belief and full confidence that Jesus was the Savior of men, but it is a conviction that has been instilled into the mind in early youth, and has grown with their growth; yet still it is not an evidence that will satisfy a child of God. We read that no man can say that Jesus is the Christ, but by the Holy Ghost, and on the same principle no man can speak as to the true nature of the Scriptures, Book of Mormon, or any other sacred record, but on the same principle; we might therefore reason with persons until doomsday, who are not in the covenant, and yet fail to convince them. We see then the absurdity of being led into a snare of this kind; it is neither more nor less than this, as it were laying aside our Priesthood and the duties of it, to endeavor by our own abilities to convince a man that we hold before him the light of truth, at the same time that he has no organs of vision to discern it. But there is a ground on which the servant of the Lord can stand securely; he can speak of the alienated condition of mankind, he can teach the great law of adoption into the Kingdom of God, and he can bear a faithful testimony of the reality of Christianity and of the signs following the believer. He may enlarge on his _knowledge_ of the Scripture by the reception of that spirit by which alone the truth can be known, and if he be successful in securing obedience to the first principles of truth, the work will be accomplished with regard to establishing the truth of the Book of Mormon, as well as every other portion of sacred writ. We have not made these remarks because evidence cannot {228} be adduced, but to show the irrationality of endeavoring to make a man see without eyes, or in other words, without the capability of discerning truth when placed before him. Let, therefore, every servant of the Lord bear with him at all times a consciousness of his Priesthood and calling, and when he is so circumstanced as to find it of no avail, his labor in that quarter is finished; for if he be not successful in the discharge of his legitimate authority and duty, it will be utterly in vain to seek to effect conviction in any mind by falling back upon his own acquired resources. If we know anything of our own assurance we would most assuredly say that the power by which success is accomplished is to be found in connection with a proclamation of the _fullness_ of the Gospel. Christianity has been presented to mankind as a mere speculative theory, without the power of godliness accompanying it, and when on the contrary it is presented in all its glorious fullness and reality to the honest-hearted, it becomes an agency of power which will either prove effective, or it will be in vain to resort to other means. Let individuals but conceive for once the glorious reality of truth, stripped of every mixture of error, and they will turn in disgust from the mere theoretical and heartless system with which beforetime they may have been associated. We do not think it will be out of place here to give a word of caution, though we have frequently done it before, in relation to the exercise of wisdom in all the public labors of the servants of the Lord. Let them watch narrowly that Satan deceives them not by causing them to lose sight of the object of their mission and calling in the proclamation of salvation, and leading them to enlarge and dilate upon the erroneous systems of the day. Perhaps there is no habit in which the servant of the Lord becomes so blinded as this when he has once indulged in it. The absurdities in connection with modern creeds and systems are so numerous that they appear apparently endless in the contemplation, and if the devil can so far deceive a person as to lead him to forget the Gospel and turn his attention to them, he will take their attention, then he will take care that he lacks not for matter on the subject. There is nothing to be accomplished by such a mode of proceeding, save to exasperate the feelings of individuals, and prevent them from receiving at our hands the word of life which we have to offer. We make these remarks as cautionary to all, and when we call to mind, as the result of our own experience, the individuals {229} who were the most prone to indulge in such a course, we find them now ranked among the apostates from the truth; and as their spirit at that time was to destroy rather than to build up, so it is with them now, and they will seek to overthrow the Kingdom of God with as much zest as they once labored to overthrow the varied systems around them. But it may be asked, have we not in the Christian warfare, power to pull down the strongholds of sin and Satan? Truly we have; but how is it most effectively accomplished? We answer by the establishment of the principles of truth, by exhibiting the glorious Gospel of salvation, and until the hearers themselves shall appreciate its truth and beauty and turn in disgust from the deformity of those systems with which they have been connected. Let us draw a parallel case: We know that the Kingdom of God in these last days shall be established, that it shall be built up and never come to an end; but while conscious of this important fact, would it be our business to go to every court in Europe or the world and decant upon the evils of their various governments, and that in consequence of the false principles upon which they are based, they must come to destruction; certainly wisdom would not dictate such a course, but instead thereof, let us who have embraced truth seek to build up the Kingdom by a proclamation of those principles which shall fit men to become citizens of the same, and teaching the great principle of gathering, that they may be delivered from judgment, and in Mount Zion and in Jerusalem find salvation therefrom. There is an honor, a dignity, and a responsibility connected with the Priesthood which we would wish should never be forgotten; it is nothing less than to be ambassadors of Jesus Christ and when successful in that embassy the reward shall be to shine as the stars in the firmament and as the sun forever and forever. {230} A PROPHET OF LATTER DAYS. BY ELDER EDWIN F. PARRY, LIVERPOOL, ENGLAND. A GLORIOUS THOUGHT. Would it not be joyful news to the seeker after truth to be assured that a prophet had been raised up in latter days? How glorious would be the thought that the Lord had again spoken from heaven! The direct word of God to man in this age ought to be sufficient to settle all disputes concerning the way of salvation. SHOULD PROPHETS BE EXPECTED IN OUR DAY? Is it in accordance with scripture to expect prophets to come in these latter days? Let us search the scriptures and learn what they teach. GOD'S WORD INDICATES THAT A PROPHET SHOULD COME. The Bible is a record of God's dealings with His prophets in past ages. It shows that He always raised up such men whenever He intended to perform any special work among mankind. One of the ancient prophets declared: Surely the Lord God will do nothing, but he revealeth his secret to his servants the prophets." (Amos 3: 7) The whole book of divine scripture confirms these words of Amos. Whenever it mentions an important event in the world's history it speaks of a prophet in connection with it. PROPHETS SENT TO ANNOUNCE ALL IMPORTANT EVENTS Before destroying the earth with a flood the Lord sent Noah to cry repentance unto the people, that they might escape destruction if they would obey him. In all following ages of which the Bible speaks to the Lord sent prophets to warn the people before He brought destruction upon them. The Savior says, {231} But as the days of Noe were, so shall also the coming of the Son of man be." (Matthew 24: 37). This being true we are to expect that some prophet will be sent to warn the world of the destruction of the wicked. That the wicked will be destroyed at that time is evident. St. Paul says that when the Savior comes He will take "vengeance upon them that know not God, and that obey not the gospel of our Lord Jesus Christ." (II Thessalonians 1:8). POSITIVE PROMISE OF THE LORD TO SEND A MESSENGER. The Prophet Malachi, speaking in the name of the Lord, says: Behold, I will send my messenger and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple." (Malachi 3:1). This is another proof that a divine messenger is to be sent to prepare the way for the coming of the Lord. That this passage does not refer to His first coming is shown by the following verse, which reads, "But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap." (Malachi 3: 2). NECESSITY OF PROPHETS AND APOSTLES IN THE CHURCH. The words of Jesus show that inspired prophets and apostles are necessary in His Church. He commanded His disciples in these words, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: TEACHING THEM TO OBSERVE ALL THINGS WHATSOEVER I HAVE COMMANDED YOU." (Matthew 28: 19, 20). If all things whatsoever Jesus commanded are to be taught today how can one teach them unless he be inspired of God? It needs a prophet to reveal these things anew to mankind, for the Bible does not contain ALL the teachings and doings of the Savior. St. John in speaking of the doings of Jesus, says that "even the world itself could not contain the books that should be written." (John 21: 25). CHURCH FOUNDED UPON PROPHETS AND APOSTLES. The Apostle Paul gives us to understand that Christ's church is founded upon apostles and prophets: "Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are {232} BUILT UPON THE FOUNDATION OF THE APOSTLES AND PROPHETS, JESUS CHRIST BEING THE CHIEF CORNER STONE." (Ephesians 2: 19, 20). POWER GIVEN APOSTLES AND PROPHETS. Apostles and prophets in olden times were men who received power from the Lord to act in His name. "And when he called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease." (Matthew 10: 1). "Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven." (Matthew 18: 18). They were also men who "spake as they were moved by the Holy Ghost." (II Peter 1: 21). OBJECT OF INSPIRED MEN IN THE CHURCH. St. Paul tells why apostles and prophets and other officers are in the Church. "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: . . that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive." (Ephesians 4: 12, 14). HOW LONG THEY SHOULD REMAIN. He shows plainly that these inspired officers should remain in the Church of Christ "till we all come in the unity of the faith, and of the knowledge of the Son of God." (Ephesians 4: 13). As that condition has not yet been attained, there is still need of apostles and prophets to bring mankind to the "unity of the faith." This desirable state cannot be brought about without living apostles and prophets, who are inspired of God. People are divided in their opinions about the meaning of many things written by ancient apostles and prophets, and they will not unite without receiving new revelation to enlighten them. Some may be led to think prophets are no longer needed in the Church because of the words of Paul: "Whether there be prophecies, they shall fail. . . For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away." (I Corinthians 13: 8, 9, 10). The time he speaks of, "when that which is perfect is come," has not yet arrived. When it does come prophecies may fail or be "done away;" but that time will be when "they {233} shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall know me, from the least of them unto the greatest of them, saith the Lord." (Jeremiah 31: 34; Hebrews 8: 11). IS THE CANON OF SCRIPTURE FULL? The following words of St. John are supposed by some to imply that no more revelation is to be given: "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book. (Revelation 22: 18). The apostle here only warns man against adding to the words of the prophecy of his book. He says nothing about the Bible as a whole; nor does he say that God will not add any more revelations to His word. WITHOUT MODERN REVELATION BIBLE PROPHECIES CANNOT BE FULFILLED. The Bible contains many predictions concerning marvelous events to take place in latter days, just before or at the time of the second coming of Christ. The Gospel of the Kingdom is to be preached in all the world as a witness to all nations. (Matthew 24: 14; Revelation 14: 6). The Lord's elect is to be gathered from the uttermost parts of the earth. (Mark 13: 27; Isaiah 11: 11, 12). The house of the Lord is to be established in the top of the mountains. (Isaiah 2: 2, 3; Micah 4: 1, 2). The Lord is to set up a Kingdom which shall never be destroyed, nor left to other people. (Daniel 2: 44). The gifts of the gospel as enjoyed in the days of Christ's former apostles are to be restored. (Isaiah 35: 5, 6). According to the ancient predictions, many other great things are to take place in latter days. But how can they be accomplished unless the Lord directs what is to be done by revealing "His secret unto His servants the prophets," and by sending His messenger to "prepare the way" before Him? Sufficient proof has been given to show that apostles and prophets should be in the Church of Christ, and that we should expect prophets to be raised up by the Lord in these latter days. {234} TREATMENT OF PROPHETS IN PAST AGES. The scriptures furnish abundant evidence to prove another peculiar fact respecting the Lord's holy prophets. That is, they have always been misunderstood, reviled, persecuted and spoken evil of. Jesus says to His disciples, "Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. . . . FOR SO PERSECUTED THEY THE PROPHETS WHICH WERE BEFORE YOU." (Matthew 5: 11, 12). Our Savior Himself met with the same kind of treatment. He is spoken of as a "stumbling stone and rock of offense." JESUS A STUMBLING STONE. The Gospel narrative as given by the four evangelists, shows very clearly that He was indeed a stumbling stone to the Jewish nation. He did mighty miracles before their eyes. They were in possession of the prophecies concerning His coming and ministry; but He did not fulfill their preconceived and erroneous ideas of what they expected of Him, and so they refused to accept Him as their Redeemer. MANY PROPHETS REJECTED. The Prophet Noah was rejected by all in his day except his own family. His message, no doubt, was regarded as a very strange and extraordinary one. It was hard to accept. No such thing as a flood covering the entire earth was known up to that time, and how could they accept his warning only through simple faith? When Moses, under the direction of the Lord, undertook to free the Israelites from bondage in Egypt the people whom he was sent to deliver murmured against him, notwithstanding the Lord performed such mighty wonders in their behalf. When Jeremiah and Ezekiel predicted the downfall of Jerusalem in their day they were not believed. The historian Josephus says that Zedekiah, the king, refused to believe the prophets because Jeremiah foretold that he, the king, should be taken captive to Babylon, while Ezekiel said he should not see Babylon. These two prophecies seemed to disagree, so Zedekiah made this apparent disagreement an excuse for not believing either of the two prophets. Yet they were both correct in their utterances. The king was taken to Babylon, but he never saw the city, for his eyes were put out before he arrived there. {235} PERSECUTION TO FOLLOW ALL INSPIRED TEACHERS. The words of Jesus to His disciples about the prophets before them being persecuted convey the idea that those who should follow would get the same reception. "If they have persecuted me, they will also persecute you." (John 15: 20). So says the Savior to His apostles; and so it was. They were persecuted and put to death. It is reasonable to believe that other prophets might be treated in a similar manner. If it is to be as in the days of Noah at the time of the coming of the Son of man, then we may expect that the great majority of mankind will reject the message of salvation proclaimed to them by the prophets which the Lord will send. CONCLUSIONS DRAWN FROM SCRIPTURES QUOTED. The scriptures pointed out in the foregoing clearly show these facts: 1. THAT PROPHETS ARE SENT BY THE LORD TO ANNOUNCE ALL IMPORTANT EVENTS CONNECTED WITH HIS PURPOSES. 2. THAT A PROPHET SHOULD BE RAISED UP IN LATTER DAYS TO PREPARE FOR CHRIST'S SECOND COMING. 3. THAT APOSTLES AND PROPHETS ARE ALWAYS NECESSARY IN THE CHURCH OF CHRIST. 4. THAT THE TRUE CHURCH IS BUILT UPON APOSTLES AND PROPHETS. 5. THAT THE CANON OF SCRIPTURE WAS NOT COMPLETED IN FORMER DAYS. 6. THAT WITHOUT NEW REVELATION THE BIBLE PROPHECIES CANNOT BE FULFILLED 7. THAT IN ALL PAST AGES PROPHETS HAVE BEEN PERSECUTED. WAS JOSEPH SMITH A PROPHET? TESTIMONY OF HIS WORKS. The passages of scripture already given prove beyond question that a prophet is to be raised up to prepare the way before the coming of the Lord. If the Bible prophecies are to be fulfilled we are certainly justified in believing that this should be the case. So far as known only one man of the nineteenth century claimed to be the inspired messenger sent to prepare the way {236} of the Lord. His name was Joseph Smith. He was born on the 23rd day of December, 1805, in Sharon, Windsor County, Vermont, (U. S. A.) JUDGING BY THE FRUITS. Let us test the claims he made by the teachings of the scriptures, and see if they are worthy of acceptance. "Beware of false prophets," says the Savior; then He adds, "Ye shall know them by their fruits. . . A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." (Matthew 7: 15, 16, 18). This test which the Savior gives is a good one to be guided by. JOSEPH SMITH'S CLAIM. Joseph Smith claimed that when between fourteen and fifteen years of age, while praying for religious guidance, he had a vision in which he saw both God the Father and His Son Jesus Christ. He described them as two glorious personages in the form of man and exactly resembling each other in features. They told him that all religious denominations at that time were believing in incorrect doctrines, and that none of them was acknowledged of God as His church and kingdom; and they promised that the fullness of the Gospel should at some future time be made known unto him. HIS CLAIM COMPARED WITH SCRIPTURE. There is nothing contrary to scripture in this claim. That God is a personage in form like a man harmonizes with what the Bible says: "So God created man in his own image, in the image of God created he him; male and female created he them." (Genesis 1: 27). That Jesus Christ was in feature like His Father is stated by St. Paul: "Being the brightness of his glory, and the express image of his person." (Hebrews 1: 3). That holy beings appear to men is also scriptural. The Savior appeared to Paul. (Acts 22: 6-11). Cornelius saw in vision an angel of God. (Acts 10: 1-6). That the various churches of the day were believing incorrect doctrine and were not acceptable unto the Lord, is also {237} apparent when their teachings are compared with the doctrines of the Bible. [1] PREDICTIONS THAT THE GOSPEL SHOULD BE RESTORED. That the fullness of the Gospel should be restored to the earth in latter days is predicted in the scriptures. When Jesus was asked by His disciples what should be the sign of His second coming, and of the end of the world, He replied "This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." (Matthew 24: 14). The Apostle John in reference to events that should take place in latter days, says: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come." (Revelation 14: 6, 7). The Prophet Daniel foretells that the kingdom of God shall be set up "in the latter days." He says, "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever." (Daniel 2: 44). The Prophet Isaiah predicts that the Gospel blessings shall be enjoyed in the last days, when the house of Israel is to be gathered. If the miraculous blessings of the Gospel are restored then it will be evident that the fullness of the Gospel will be also be restored. Isaiah says concerning the time when "the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads:" "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing." (Isaiah 35: 5, 6). Speaking of what the Lord will do when Israel is gathered in the latter days, Jeremiah records these the Lord's words: "I will give you pastors according to mine heart, which shall feed you with knowledge and understanding." (Jeremiah 3: 15). If pastors according to the Lord's heart are to feed the people with knowledge and understanding, they will surely reveal {238} to the people the true Gospel of Christ. That these scriptural passages have reference to the restoration of the fullness of the Gospel in latter days will be made more plainly apparent as we proceed, and show their actual fulfillment. JOSEPH SMITH TREATED THE SAME AS ANCIENT PROPHETS. As soon as Joseph Smith made known what he had seen in this vision, he was ridiculed, reviled and persecuted. This persecution and manifestation of hatred towards him continued throughout his life. Being only fourteen years of age when it commenced it certainly could not have been because of any wrong he had done. As with the Savior, he was hated without a cause, and in fulfillment of the words of Jesus, he was persecuted for righteousness' sake. This treatment given him is of itself an outward proof that he was an inspired man. ACCOUNT OF SOME OF HIS WORKS. Some years later this young man received other visions and instructions, an account of which is herewith given in his own language: "On the evening of the 21st of September, A. D., 1823, while I was praying unto God, and endeavoring to exercise faith in the precious promises of scripture, on a sudden, a light like that of day, only of a far purer and more glorious appearance arid brightness, burst into the room: indeed the first sight was as though the house was filled with consuming fire. The appearance produced a shock that affected the whole body. In a moment a personage stood before me surrounded with a glory yet greater than that with which I was already surrounded. This messenger proclaimed himself to be an angel of God sent to bring the joyful tidings that the covenant which God made with ancient Israel was at hand to be fulfilled, that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the gospel in all its fullness, to be preached in power unto all nations, that a people might be prepared for the millennial reign. "I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation. "I was also informed concerning the aboriginal inhabitants of this country, and shown who they were, and from whence they came; a brief sketch of their origin, progress, civilization, laws, governments, of their righteousness and iniquity, and the blessings of God being finally withdrawn from them as a people was made known unto me. I was also told where there were deposited some plates, on which were engraven an abridgment of the records of the ancient prophets that had existed on this continent. The angel appeared to me three times the same night, and unfolded the same things. After having received many visits from the angels of God, unfolding the majesty and glory of the events that should transpire in the {239} last days, on the morning of the 22nd of September, A. D., 1827, the angel of the Lord delivered the records into my hands. "These records were engraven on plates which had the appearance of gold. Each plate was six inches wide and eight inches long, and not quite as thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume, as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small and beautifully engraved. The whole book exhibited many marks of antiquity in its construction, and much skill in the art of engraving. With the records was found a curious instrument, which the ancients called 'Urim and Thummim,' which consisted of two transparent stones set in the rim of a bow fastened to a breastplate. "Through the medium of the 'Urim and Thummim' I translated the record, by the gift and power of God. "In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the tower of Babel at the confusion of languages, to the beginning of the fifth century of the Christian era. We are informed by these records that America in ancient times had been inhabited by two distinct races of people. The first were called Jaredites, and came directly from the tower of Babel. The second race came directly from the city of Jerusalem, about six hundred years before Christ. They were principally Israelites, of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle towards the close of the fourth century. The remnant are the Indians that now inhabit this country. This book also tells us that our Savior made His appearance upon this continent after His resurrection, that He planted the gospel here in all its fullness, and richness, and power, and blessing; that they had apostles, prophets, pastors, teachers and evangelists; the same order, the same Priesthood, the same ordinances, gifts, powers and blessings as were enjoyed on the eastern continent; that the people were cut off in consequence of their transgressions; that the last of their prophets who existed among them was commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth, and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days. For a more particular account I would refer to the Book of Mormon. "As soon as the news of this discovery was made known, false reports, mis-representations and slander flew, as on the wings of the wind, in every direction; the house was frequently beset by mobs and evil designing persons. Several times I was shot at, and very narrowly escaped, and every device was made use of to get the plates away from me, but the power and blessing of God attended me, and several began to believe my testimony. "On the 6th of April, 1830, the Church of Jesus Christ of Latter-day Saints was organized in the town of Fayette, Seneca County, State of New York. Some few were called and ordained by the spirit of revelation and prophecy, and began to preach as the Spirit gave them utterance, and, though weak, they were strengthened by the power of God, and many were brought to repentance, were immersed in the water, and were filled with the Holy Ghost by the {240} laying on of hands. They saw visions and prophesied, devils were cast out, and the sick healed by the laying on of hands." BIBLE PROPHECIES FULFILLED. The statements in the foregoing quotation are all in harmony with Bible prophecies. First.--That an angel should come in latter days to restore the everlasting Gospel to the earth is foretold in the passage already quoted from the writings of St. John. (Revelation 14: 6, 7). Second.--That a preparatory work should be done before the second coming of the Messiah is evident from the Savior's words. (Matthew 24: 14, 31). Third.--That a chosen messenger should be sent of the Lord to prepare His way before His second coming is predicted by an ancient prophet. (Malachi 3: 1). Fourth.--That a favored people of the Lord, aside from the Jews, dwelt upon the earth in the days of the Savior, is to be inferred from the Bible. The Savior said to His disciples: "Other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd." (John 10: 16). It is believed by some that the "other sheep" Christ mentioned were the Gentiles that accepted the Gospel through the teachings of His Apostles. This cannot be His meaning, for He had no "other sheep" among the Gentiles, for none of them, of which there is any record, believed at that time. He also said: "I am not sent but unto the lost sheep of the house of Israel" (Matthew 15: 24). There is no account of Him going to visit the heathen, or of the latter hearing His voice. The remarkable volume known as the Book of Mormon gives an account of the Savior's visit to the "other sheep" which He declared should hear His voice. Fifth.--That the record of this chosen people of the western world shall be joined with that of the Jews, is alluded to by Ezekiel in the following language: "Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel His companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not show us what thou meanest by these? Say {241} unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. (Ezekiel 37: 16-20). In ancient times writings were rolled upon sticks and a record received the name "stick." The Bible is a record of the Jews, or Judah and his companions, while the Book of Mormon is a record of the descendants of Joseph. Since the latter book has been brought to light the two have practically become one in the hands of the Lord. Proofs that the Book of Mormon is authentic and divine will be given in another chapter. Sixth.--The sacred instruments called the Urim and Thummim, which Joseph Smith says he used in the translation of the ancient writings, are named in the scriptures. (Exodus 28: 30). That they were used for the purpose of getting information from a divine source is also evident from the Bible. (Numbers 27: 21; I Samuel 28: 6). The scriptures mention them as being connected with a breastplate. (Leviticus 8: 8). CHURCH ORGANIZATION THE SAME AS FORMERLY. Seventh.--The character of the church which the Lord commanded Joseph Smith to organize is strictly in harmony with the church of Christ of former days. It was established by revelation from God, as Jesus said He would build His church when He declared to Peter, "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say unto thee, that thou art Peter, and upon this rock I will build my church." (Matthew 16: 17, 18). "This rock," mentioned in the above quotation refers to the principle of revelation by which Peter knew Jesus was the Son of God. Further in harmony with the description of the church of Christ as contained in the Bible this latter-day church was "built upon the foundation of the apostles and prophets," with Jesus Christ as the "chief corner stone," (Ephesians 2: 20): for the Lord revealed anew to Joseph Smith that there should be "first apostles, secondarily prophets," etc., as described by Paul (1 Corinthians 12: 28). Besides this, as Joseph Smith testifies, those who were called to assist him in the ministry {242} were "called and ordained by the spirit of revelation and prophecy," as men were anciently. (Acts 13: 1-3; 14: 23; Hebrews 5: 4). SAME DOCTRINES AS IN FORMER DAYS. Those who believed in the Gospel as taught by this latter-day prophet, were called upon to repent of their sins, then they were immersed in the water, or baptized, and "were filled with the Holy Ghost by the laying on of hands." Those who complied with the requirements which Joseph Smith said were necessary in order to enter into the Church of Christ, received the Holy Ghost under his administration. This fact is indisputable evidence that he was authorized of God. It also shows that his teachings were just the same as those of the former apostles, for they taught the same order of principles of initiation into the church of Christ. (Acts 2: 38; Hebrews 6: 1, 2). THE HOLY GHOST RECEIVED. It may be asked, what proof can be given that those who obey the ordinances of the Gospel as taught by Joseph Smith receive the Holy Ghost. In answer it can be said that they enjoy the promised blessings or fruits of the Spirit. They receive a knowledge that the doctrine is of God, as promised by the Savior. "Jesus answered them, and said, My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John 7: 16, 17). St Paul says, "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." (Galatians 5: 22, 23). All these blessings they also partake of. HOW TO OBTAIN PROOF. Anyone who desires to be assured that these blessings are enjoyed as claimed can satisfy himself by obeying the same doctrines in humility, and receiving the same blessings; for as the Apostle Peter declared, "The promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." (Acts 2: 39). {243} No stronger proof of the fact can be received than that of actual experience. This evidence is within reach of all that are sincere in their inquiries and desirous of learning the truth. OUTWARD PROOFS. As outward proof that the Holy Ghost is received by those who obey the ordinances of the Gospel as advocated by Joseph Smith and by the Church of Jesus Christ of Latter-day Saints, they enjoy the spiritual gifts promised to the believers. As Joseph Smith states, after the Church was organized its members "saw visions and prophesied, devils were cast out, and the sick healed by the laying on of hands." These gifts were promised by Christ as signs following the believers, (Mark 16: 17, 18); and St. Paul says they were in the church in the days of the apostles. (I Corinthians 12). As evidence that the miraculous gifts of the Gospel are in the Church of Jesus Christ of Latter-day Saints, the following testimonies given by persons who have recently witnessed or experienced the gifts are inserted. They are only a few among the many hundreds that might be offered if space would allow. TESTIMONY OF WITNESSES. The following letter was addressed to the editor of the _Millennial Star_, a Latter-day Saint magazine, published at 42 Islington, Liverpool, England: "With pleasure I write to inform you that through the administration of Elders C. Measom and G. II. Meadows, on Sunday, March 7, 1897, and by the power of God after being confined to my bed for two years suffering greatly with pains in my head, etc., I was enabled to get up and walk into the next room, where I partook of refreshments and sat up for six hours. I have been free from pain since the pain left me, which was before their hands were removed from my head. I am fifty-one years of age, and have been brought up in the Church of England. Since the Elders named came to labor in this district, I have had frequent conversations with them, which, with the loan of books, has enabled me to have faith to believe that God would use them as His instruments for my recovery. I am not a member of the Church of Jesus Christ of Latter-day Saints, but hope to be so shortly. Yours respectfully, "Mrs. E. Bond." _Castle Hill, Warwick, March 9, 1897_. The subjoined article is a testimony from outside the Church, impartial and unimpeachable. It appears in the Zanesville, O., _Daily Signal_ of December 20th, 1897, under the caption "A Modern Miracle." {244} "Mr. Matthew Gray of the seventh ward is perhaps the happiest person in Zanesville to-day; so he seemed, at least, when seen at his pleasant Abington Avenue home by a _Signal_ representative at an early hour this morning. "And, too, there is nothing strange or remarkable about Mr. Gray's happiness, though it was the result of one of the strangest and most remarkable faith tests ever enacted in this city; and the story of Mr. Gray's miraculous cure of a relentless affliction will be read with much interest. "In October, three years ago, Matthew Gray was stricken with paralysis, the terrible disease affecting his entire left side. For a year to the month Mr. Gray was able to walk with the help of crutches, but during the following October, two years ago, he was the recipient of a second stroke of paralysis, and from that time until yesterday Mr. Gray had been deprived of all use of his left side, the entire left portion of his body being apparently dead, his left arm being limp and palsied at his side and his left foot and leg were in the same inanimate condition. "Such, in brief, has been Matthew Gray's condition for more than three years, and two years of that time he has either sat helplessly in his large arm chair or has lain in bed seemingly waiting for the death angel to relieve him of his suffering. "Last Thursday two visitors, peculiarly clad, knocked at the Gray homestead and were granted admission to the afflicted man's chamber. These visitors were two Mormon Elders who have been in Zanesville for the past few weeks, and whose mission to the Clay city has been regarded with only passing interest. . . . . "Now for the interesting part of the story, related to a _Signal_ reporter by Mr. Gray himself, and given as near as possible in his own words: "'Last Friday four Mormon Elders called at my home here. They were very genteel in appearance and actions and asked me if I wouldn't like to look over some of their tracts, etc., and also asked me if I would not let them cure me by faith. I consented and they impressed upon me very strongly that I should not have faith in them but should place all my faith in God as it was through Him and not them that my cure would be accomplished. This liberal statement on their part and their own sincerity aided me materially, for I always knew that God alone could cure me, and, do you know, I have always thought that God would cure me. "'As I said before, I consented and they set Sunday afternoon at 2 o'clock for the time of holding the meeting, and additionally stated that from then, Friday morning, until after the faith meeting they would not eat anything, as a period of fasting seemed necessary. "'Sunday afternoon, or yesterday afternoon, at 2 o'clock the four Elders came here to my home and after repeatedly instructing me to put my faith in God they knelt at my bedside in prayer, my wife being the sixth occupant of the room. "'Following this first prayer, and while I was sitting here in my big arm chair, one of the Elders liberally anointed my head with oil--sacred oil--and after that was done they formed a circle around my chair, each one placing his right hand on my head and all placed their left hands on each other's shoulders. I had perfect faith in all that they were doing, and, while each of the four Elders earnestly {245} prayed, I, too, bent my head in reverence and appealed with all the faith at my command to God for deliverance from my affliction. "'Finally they concluded and one of the Elders commanded me to walk. All at once I became possessed of an almost superhuman desire to get up and walk, and when I tried to, after my muscles quivered for a brief instant, I raised my left arm and then stood up. I took a step and found I could move my left leg. I took another step and walked out into the kitchen and back. After awhile I made the round trip to the kitchen again and while on the third trip, my left ankle turned slightly and I sat down. "'While I am profusely thankful to the four Elders for the interest that they manifested in my case, I want it distinctly understood that I look to God as my deliverer and not to them.' "When seen by the _Signal_ representative this morning, Mr. Gray was sitting in his big arm chair with his left foot in a bucket of hot water--a household remedy for sprains. To illustrate the extent of his cure the happy gentleman shook hands with the writer, using first his right hand and next his left hand, and the latter member, which for three years had remained dead almost at his side, contained a strong and hearty grip. Many times he raised his left arm above his head and waved it to and fro to illustrate the positive use he had of the member, and while relating the above experience he gesticulated as freely with his left arm as with the right. Many times he lifted the left foot from the water without any apparent effort and accompanied the pleasant movement with a smile almost glorious in its extent and meaning. "Matthew Gray is a well-known citizen of Zanesville. He was born and raised in Muskingham County and he and his good wife have reared a family of ten children, all but one of whom reside in the county." Edward F. Turley, one of the Latter-day Saint Elders who administered to Mr. Gray, relates the circumstances of the remarkable healing in a letter to the _Deseret News_, written from Zanesville, Ohio, on December 20, 1897. His version is as follows: "Last Thursday while out tracting I met a lady very much opposed to us. Among other things, she said: 'If you people have power to heal the sick as you claim, why don't you heal this man next door, who has been an invalid for twenty-nine months. He hasn't been on his feet for that length of time.' I said to the person that the signs followed the believers to-day as much as anciently. "I called on this gentleman, Matthew Gray, who has been an invalid for twenty-nine months. I asked him if he had faith enough to believe that he could be healed by the power of God. 'Yes,' said he. I told him we would be there on Sunday at 2 p.m. We called according to appointment. Less than three minutes after the administration he commenced shaking. His whole frame shook. He commenced rising up in his chair. His wife then threw her arms around him and they both shouted: 'Bless the Lord. The Savior has come! I know these are the servants of the Lord.' Father, mother and a grown daughter were so overjoyed that they wept. The man walked into the kitchen three times. For twenty-nine months his entire left {246} side had been paralyzed. The three persons bore testimony that this was the first time their father had walked for twenty-nine months." The _Deseret News_, a paper issued in Salt Lake City, Utah, of February 24, 1898, publishes a letter, written by a United States soldier stationed at Fort Huachuca, Arizona. The writer's name is Arthur M. Swigart. His letter is dated February 9, 1898, and reads as follows: "While living in Denver I had the fortune to become acquainted with some of the Saints there. After being thoroughly convinced of the authenticity of the Gospel as taught by them, I made application for baptism, but before the day appointed for this ordinance to take place I threw my left knee out of joint and fractured my knee cap. I was a soldier at the time and was taken to the government hospital, where I spent nine weeks, and was pronounced a cripple for life by Major Munn, surgeon U.S.A. On the second day of July, 1897, I was baptized by Elder H. S. Ensign, and when I came up from the water I was a sound man; and on December 16, 1897, I stood the examination at the recruiting office at Evansville, Indiana, and am again in the service of the United States. "If you deem my testimony worthy of publication and think by it some may be led to investigate the truths of our precious Gospel, please publish it." Below is an extract from a letter written by Henry Coulam, a Latter-day Saint missionary who was at the time of writing (December 1, 1896), in Bradford, Yorkshire, England: "While laboring in Keighly last winter, and going with tracts from house to house, I came to a lady standing outside by the door. She asked me if I had something good. I answered, Yes, at the same time giving her a tract entitled 'The Only Way to be Saved.' I then commenced to talk to her about the Gospel, and of its restoration with its gifts and blessings. She invited me into the house, where I found her two daughters, one of whom, a young lady of about seventeen years, was lying in bed, and had been home from her work two weeks. "The mother said to me, 'Mr., I want you to lay hands on my girl: I do not want to lose her.' "I told her that the signs were for those who believed, and explained more fully to her the Gospel and its blessings for those who lived up to its blessings. "She replied, 'Mr., I know you have the authority and if you will administer to my daughter, she will get better.' "After talking further to her and seeing that she was sincere, I turned to the daughter and asked her if she had faith and wished me to administer to her. "'Yes,' she answered. "I went back to my lodgings, got a bottle of consecrated oil and returned to the house. The mother and I knelt down by the bed and I offered a short prayer, after which I anointed the daughter with oil, and rebuked the disease. {247} "In four days from that time, the young lady went to her work, and has continued to do so." Elder C. L. Galbraith, another Latter-day Saint missionary, writing from South Shields, June 3, 1897, relates a case of healing by the power of the Lord: "Not long since I was in Sunderland attending our meetings which we hold every Sunday afternoon and evening. After the first meeting I walked to Ryhope, where I partook of a meal with a friend. On my return in company with some members of the Church we passed by an aged sister's home. After we had passed the house I said to those with me, 'I feel like I should have called in to see Sister Chalder, but we have not time.' "We continued on some distance when I again felt impressed more strongly than before to return. I turned to the brethren who were with me and said, 'We must go back.' "We turned and did so. On entering we found Sister Chalder lying in bed and very sick indeed; in fact those present thought her time had come, as she is far past the appointed lease of life. When she recognized us her countenance brightened and she endeavored to speak to us. Her voice was very weak, and we had to draw near to her in order to distinguish what she said. "'I am so glad you have come!' she repeated, 'I have been praying to God that you might come, that I might be healed.' "Those present with the old lady did not believe as we do. The gentleman, whose name was Woodruff, said, 'I do not believe in the ordinance of laying on hands for the healing of the sick.' "I told him to remain and see whether God would not keep His promise wherein He said by the mouth of His Apostle James: 'Is any sick among you? let him call for the elders of the Church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up.' (James 5: 14, 15). "After the ordinance Sister Chalder raised up and said she was better. "Mr. Woodruff said, 'This is my first time to see anything like that.' "He was as white as a corpse. To-day he is a living testimony that she was healed. So did all present say they knew it was the power of God made manifest." Thousands of other miracles have been witnessed by those who have obeyed the Gospel. The blind have received their sight, the dumb have been made to speak, the deaf have had their hearing restored, and the sick have been healed of all manner of diseases. In short, all the promises made by the Savior to the believers have been realized by the Latter-day Saints as fully as they were by the former-day Saints. To these facts there are thousands of living witnesses to-day. Many of those who have witnessed these manifestations of God's goodness, and many others who have received them, {248} have had their testimonies published to the world, and there are many such testimonies on record in the printed literature of the Church. ANCIENT PROPHECIES BEING FULFILLED. Some five months after the organization of the Church of Jesus Christ of Latter-day Saints the Prophet Joseph Smith received a revelation from the Lord which among other things declared: "And ye are called to bring to pass the gathering of mine elect, for mine elect hear my voice and harden not their hearts; wherefore the decree hath gone forth from the Father, that they shall be gathered in unto one place upon the face of this land, to prepare their hearts and be prepared in all things against the day when tribulation and desolation are sent forth upon the wicked; for the hour is nigh, and the day soon at hand when the earth is ripe: and all the proud, and they that do wickedly, shall be as stubble, and I will burn them up, saith the Lord of Hosts, that wickedness shall not be upon the earth." THE GATHERING OF ISRAEL. The gathering of Israel in the last days is predicted by many of the ancient prophets. Jeremiah records these words of the Lord: "I will take you one of a city and two of a family, and I will bring you to Zion: and I will give you pastors according to mine heart, which shall feed you with knowledge and understanding." (Jeremiah 3: 14, 15). "And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase." (Jeremiah 23: 3). Other prophets make similar predictions. The Savior said to His disciples that His elect should be gathered together "from the four winds, from one end of the heaven to the other." St. John says: "And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." (Revelation 18: 4). The evidence that this revelation Joseph Smith claimed to have received is genuine is in the fact that the elect are being gathered. Ever since the revelation was made known the Latter-day Saints have been gathering to a designated place. True to the prediction of Jeremiah, those who accept the Gospel and gather to Zion are very frequently "one of a city, and two of a family." The further fulfillment of the same {249} prophecy, they are being fed "with knowledge and understanding." The Latter-day Saints are taught to understand the Gospel for themselves, so that they do not need to depend upon others, and each one is thereby fitted to teach its principles. The way is also pointed out to them whereby they can receive a knowledge from heaven of the truth of the doctrines they are taught, so that they are not deluded nor misled by the teachings of men. The pastors who feed them with this "knowledge and understanding" are according to the Lord's heart, in this much at least: they labor to save mankind through the love they have for them. They do not "teach for hire," nor "divine for money." Their services are given freely, and the Gospel is taught by them without money and without price. The gathering of the Lord's people "one of a city, and two of a family," brings about many conditions which the Savior said would be the result of the preaching of His gospel; and in numerous cases the Latter-day Saints realize in their own experiences, the fulfillment of such words as the following spoken by the Savior: "Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household." (Matthew 10: 34, 36). "And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends." (Luke 21: 16). The Latter-day Saints are not of the world in their ways. They are taught to strictly abstain from the sinful practices in the world, and are therefore looked upon as a peculiar people. As the Savior said would be the case, because they are not of the world, the world hate them, and often persecute them. They rejoice, however, in the promise of Jesus, which they find to be true: "There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or land, for my sake, and the gospel's, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life." (Mark 10: 29, 30). GATHERING PECULIAR TO LATTER-DAY SAINTS. It is a significant fact that there are no other people than the Latter-day Saints who make any profession that they have been commanded of the Lord to gather, nor are there any {250} others who are making any efforts with such an object in view. There is something remarkable about this gathering. When people accept the Prophet's teachings they get the spirit of gathering, and they have to be restrained from going in too great haste. While a love for kindred and for native country is natural to the human heart, those who receive the truth of this newly revealed Gospel, become filled with the desire to leave all and gather with the Saints. This is a strong proof that the Lord is working upon the hearts of mankind to bring about the fulfillment of His words through the ancient prophets; and it proclaims the divine calling of Joseph Smith. The Latter-day Saints also believe that the Jews will eventually be gathered to Jerusalem, as has been predicted in past ages. The Prophet Joseph Smith taught this, and took steps toward the accomplishment of that great event. EVENTS IN THE HISTORY OF THE SAINTS. After being driven from their homes several times, and enduring all manner of persecution for the sake of their religion, the Latter-day Saints were finally compelled to leave the confines of civilization and seek a home in the unknown wilderness of the western part of America. By divine guidance they were led to the valleys of the Rocky Mountains. Without any knowledge of the country they planted themselves in the valley of the Great Salt Lake in what is now known as the State of Utah. Here in a desolate waste they determined to make their home, notwithstanding the fact that adventurers who were better acquainted with the country, declared that no civilized men could live there. WORDS OF THE PSALMIST FULFILLED. The journey of the Latter-day Saints to this their new home, as well as many other events of their experience, appear to be a fulfillment of ancient prophecy. The Psalmist says: "O give thanks unto the Lord, for he is good: for his mercy endureth for ever. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy; and gathered them out of the lands, from the east, and from the west, from the north, and from the south. They wandered in the wilderness in a solitary way; they found no city to dwell in. Hungry and thirsty, their soul fainted in them. Then they cried unto the Lord in their trouble, and he delivered them out of their distresses. And he led them forth by the right way, that they might go to a city of habitation." (Psalm 107). {251} The Latter-day Saints are the only religious body that has been gathered out "from the east, and from the west, and from the north, and from the south." As before stated they are the only people who advocate the doctrine of gathering. When driven, by persecution, from their homes in Nauvoo, Illinois, they were "redeemed from the hand of the enemy," they "wandered in the wilderness in a solitary way," and they "found no city to dwell in." They experienced hunger and thirst, and "their soul fainted in them." The Lord "led them forth by the right way," for they knew nothing themselves of the place to which they were being led. Eventually they came to a place designated by the prophet of the Lord as the spot on which to build "a city of habitation." There they established themselves, and through the marvelous blessings of the Lord, the wilderness has been redeemed and the desert made to "blossom as the rose." ISAIAH'S PREDICTION FULFILLED. Two of the ancient prophets make this prediction: "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem." (Isaiah 2: 2, 3; Micah 4: 1, 2). The state of Utah, and the surrounding country occupied by the Latter-day Saints is situated on what is called the "back bone of the American Continent," in the "tops of the mountains." In Salt Lake City, the headquarters of the Church of Jesus Christ of Latter-day Saints, there stands a temple erected and dedicated to the name of the Lord. In three other cities of Utah are similar buildings, all of which are raised to the name of the Most High, by the Latter-day Saints; and by the way, they are the only temples in the world dedicated to the Lord, and in which the holy ordinances pertaining to His house are performed. The mountain on which the temple built by the Latter-day Saints stands is established "in the top of the mountains," "exalted above the hills," and people from all nations are flowing unto it as they are being gathered out "from the four winds, from one end of heaven to the other." "Many people," as the prophet predicted, go and say "Come ye, and let us go {252} up to the mountain of the Lord, to the house of the God of Jacob," and they are being taught His ways, by men who understand them through the revelations received from Him: for they believe in present revelation, and enjoy that gift among the others of the true Gospel of Christ. It may be contended that this and the other prophecies concerning the gathering of Israel refer to the gathering of the Jews to Jerusalem. It is true that there are predictions that the Jews shall be gathered to Jerusalem, but throughout the scripture prophecies there are two places of gathering mentioned--Zion and Jerusalem. Both places are mentioned in the quotation given above. The prophet also says: "O Zion, that bringest good tidings, get thee up into the high mountain." There are no high mountains in Jerusalem. The top of the highest mountain peak in all of Palestine is 331 feet below the valley of the Great Salt Lake, in which Salt Lake City is situated. A PROPHECY OF MALACHI. The following prediction is one made by an ancient prophet: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." (Malachi 4: 5, 6). The Prophet Joseph Smith testifies that this was fulfilled on the third day of April, 1836. At that time the body of the Church of Jesus Christ of Latter-day Saints was situated in Kirtland, Ohio, where they had erected a temple to the Lord. It was in this temple that the vision was received by Joseph Smith and Oliver Cowdery, in which the Prophet Elijah appeared unto them. They describe his appearance and message as follows: "After this vision had closed, another great and glorious vision burst upon us, for Elijah the prophet, who was taken to heaven without tasting death, stood before us, and said--Behold, the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come. To turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors." {253} SALVATION FOR THE DEAD. Through the Prophet Joseph Smith was revealed the doctrine of salvation for the dead, a doctrine that had not been understood in the world for many centuries until he taught it. It is nevertheless a scriptural doctrine, and is referred to by Peter: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water." (I Peter 3: 18-20). It is also referred to by Paul: "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" (I Corinthians 15: 29). Preaching the Gospel to the dead is referred to in several places in the scriptures. (John 5: 25, 28; I Peter 4: 6). That one person can perform a Gospel ordinance for and in behalf of another accords with the teachings of the scriptures. Christ did vicarious work for all mankind when He atoned for the sins of the world. By that atonement He brought about the resurrection from the grave, and made man's eternal salvation possible, as declared by the Apostle Paul: "As in Adam all die, even so in Christ shall all be made alive." (I Corinthians 15: 22). Also in these words: "Being made perfect, he became the author of eternal salvation unto all them that obey him." (Hebrews 5: 9). It is evident from the teachings of the Savior that there is a necessity for such a provision in the plan of redemption. Christ emphatically declared that a man cannot enter the kingdom of heaven without baptism. He said to Nicodemus, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." (John 3: 5). In sending His disciples to teach all nations, He commanded them to baptize those who believed. Many good people have died without baptism, not having had the privilege of being baptized in this life; as they cannot themselves attend to that ordinance after death, there is a way provided for them {254} to receive admission into the kingdom of heaven. The Savior has declared, they cannot do so without baptism; therefore someone else must attend to that ordinance for them. Those who die without the privilege of receiving the Gospel will have an opportunity to hear and accept it in the spirit world, and the outward ordinances necessary to salvation can be attended to in their behalf by living persons. Since this doctrine has been revealed, the hearts of the children have been turned to their fathers, for many thousands of those who have accepted the doctrine have manifested their solicitude for the welfare of their dead ancestors by having the necessary ordinances performed for them in the temples which the Latter-day Saints have built for that purpose. FACTS PROVEN. It has been shown in the foregoing-- That the Claims made by Joseph Smith are in Harmony with the Holy Scriptures. That the Doctrines He Taught are the same as those of the Savior and His Disciples. That a Number of Ancient Predictions have been Fulfilled Through his Ministry. That the Lord's work begun by the Ministry of Joseph Smith is Destined to bring about the Fulfillment of all the inspired prophecies concerning the Latter Days. That the Church of Jesus Christ of Latter-day Saints Possesses the same Characteristics as that of Former Days. JOSEPH SMITH'S WORKS. EVIDENCE OF HIS INSPIRATION. SCRIPTURAL TESTS. The Bible tells how true and false prophets may be known: "The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the Lord hath truly sent him." (Jeremiah 28: 9). {255} "When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shall not be afraid of him." (Deuteronomy 18: 22). If a man prophesies and his prophecy is fulfilled, he is to be regarded as a true prophet. If he prophesies and his predictions are not fulfilled, he should be counted as a false prophet. Let us apply this scriptural test to the words of Joseph Smith. PREDICTION OF THE ANGEL. The prophecy which he records as having been made by the first angel who visited him: that his name should be had "for good and evil among all nations, kindreds and tongues; or that it should be both good and evil spoken of among all people," is a proof of inspiration. That prediction has been fulfilled. Among all people who have heard his teachings there have been some who have accepted them and have spoken good about his name, while those who have rejected his message have invariably spoken evil of him. Not being satisfied to leave him alone, they have maliciously defamed his character and denounced him. NONE CAN STOP GOD's WORK. In a revelation given to the Prophet at an early day, the Lord said, "And the voice of warning shall be unto all people, by the mouths of my disciples, whom I have chosen in these last days. AND THEY SHALL GO FORTH AND NONE SHALL STAY THEM, for I the Lord have commanded them." At a later date the Prophet wrote these words: "No unhallowed hand can stop the work from progressing. Persecution may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly and independently till it has penetrated every continent, visited every clime, swept every nation and sounded in every ear, till the purposes of God shall be accomplished and the Great Jehovah shall say the work is done." In nearly every country to which they have gone, vigorous efforts have been made from time to time to stop the Latter-day Saints from preaching the Gospel, but true to the Lord's promises these attempts to hinder His work have failed in every instance, and His work still goes on. {256} "A MARVELOUS WORK." In the very first revelations given by the Lord through Joseph Smith, even before the Church was organized, it was declared that "a marvelous work is about to come forth among the children of men." There are hundreds of thousands of people who have associated themselves with that work who can testify that it is most marvelous in its character. Aside from these people there are many of the most intelligent men of the century who have declared in their public utterances and have placed themselves on record by their writings that there is something very wonderful about the work established through Joseph Smith. TESTIMONY OF DISINTERESTED MEN. Mr. Josiah Quincy, an eminent American scholar, in his interesting work entitled "Figures of the Past," gives his estimation of the great prophet in these words: "It is by no means improbable that some future text-book, for the use of generations yet unborn, will contain a question something like this: What historical American of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? And it is by no means impossible that the answer to that interrogatory may be thus written: JOSEPH SMITH, THE MORMON PROPHET. And the reply, absurd as it doubtless seems to most men now living, may be an obvious commonplace to their descendants. History deals in surprises and paradoxes quite as startling as this. The man who established a religion in this age of free debate, who was and is to-day accepted by hundreds of thousands as a direct emissary from the Most High--such a rare human being is not to be disposed of by pelting his memory with unsavory epithets. . . The most vital questions Americans are asking each other to-day have to do with this man and what he has left us. . . . Burning questions they are, which must give a prominent place in the history of the country to that sturdy self-asserter whom I visited at Nauvoo. Joseph Smith, claiming to be an inspired teacher, faced adversity such as few men have been called to meet, enjoyed a brief season of prosperity such as few men have ever attained, and finally, forty-three days after I saw him, went cheerfully to a martyr's death." Hon. John A. Cockerill, a United States Senator, in an article published in the _Cosmopolitan_, a New York magazine, says, in reference to Utah, and its people, and their leader Brigham Young: "Thus, within the short space of half a century, a great State has sprung up in the land, as it were, before our eyes. _Its fame, with that of its founder, has become world-wide_. . . It is seldom given to the founder of a state that the body which he has organized {257} shall grow to such marvelous completeness and maturity within fifty years." PROPHECY ABOUT WAR. The following revelation was given to Joseph Smith on the 25th of December, 1832: "'Verily, thus saith the Lord, concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls. "The days will come that war will be poured out upon all nations, beginning at that place; "For behold, the Southern States shall be divided against the Northern States, and the Southern States will call on other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations, in order to defend themselves against other nations; and thus war shall be poured out upon all nations." FULFILLED TWENTY-EIGHT YEARS AFTERWARDS. The great civil war between the southern and northern States of America was a literal fulfillment of the prophetic utterance, so far as it referred to the first conflict. That war began with the bombardment of Fort Sumter in the harbor of Charleston, South Carolina, on the 12th day of April, 1861, over twenty-eight years after the prediction was made, and it terminated in the "death and misery of many souls," for the loss of life it caused is estimated at fully 1,000,000 men. History shows that the Southern States did call upon Great Britain and other nations for assistance, as predicted by the Prophet. PREDICTED MEN'S LIVES WOULD BE SPARED. In November, 1838, Joseph Smith and several of his brethren were tried by a court-martial of their enemies, and were condemned to be shot in the presence of their families and friends. To all human appearances there was no hope for them to be spared alive. They were prisoners in the hands of an infuriated mob; their death sentence had been passed, the hour of execution set, and preparations for carrying out the sentence were being made. With this terrible fate impending the Prophet told his fellow-prisoners to be of good cheer, as the Lord had made it known to him that not one of them should die. The mob disagreed among themselves as to how the execution should be proceeded with, and the falsely condemned men, after a lengthy imprisonment, regained their liberty. Thus were the Prophet's words verified. {258} THE SAINTS' EXODUS FORETOLD. On August 6, 1842, when the Latter-day Saints were situated in Illinois, their great leader wrote in reference to a previous utterance of his: "I prophesied that the Saints would continue to suffer much affliction and would be driven to the Rocky Mountains, many would apostatize, others would be put to death by our persecutors, or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in making settlements and build cities and see the Saints become a mighty people in the midst of the Rocky Mountains." Every statement in the foregoing prediction was subsequently fulfilled. Mobs continued to afflict the Saints until they were forced to abandon their homes. Many apostatized, and others were put to death by their persecutors, or lost their lives in consequence of exposure. The Prophet himself, with his brother Hyrum, was martyred less than two years after the prophecy was uttered; and his own martyrdom was a fulfillment of a prophecy he made. When, to save a massacre of the Saints he delivered himself up to the pretended requirements of the law, being promised protection by the governor of the State, he said: "I am going like a lamb to the slaughter; but I am calm as a summer's morning; I have a conscience void of offense towards God, and towards all men. I shall die innocent and it shall yet be said of me--he was murdered in cold blood." This prediction concerning his own death is all the more remarkable from the fact that he had been arrested upon false charges many times before this. But, being entirely innocent, it was impossible to convict him of any crime. The premonition he had when he surrendered to the demands of the Governor of Illinois, when he said "I am going like a lamb to the slaughter," was the unerring inspiration of God, which had ever been his guide through life. The country the Prophet referred to as the "Rocky Mountains" was but little known at the time he spoke of it; and the Indian traders, and "trappers" who were familiar with the country said nothing could be raised there, and it was totally unfit for the establishment of a community of people. Five years after the prophecy was made many of the Saints were settled in the Rocky Mountains, and they and their descendants are becoming a "mighty people" in the midst thereof. {259} GATHERING PREDICTED. On the 11th of September, 1831, the Lord said through Joseph Smith, "For behold, I say unto you that Zion shall flourish, and the glory of the Lord shall be upon her, and she shall be an ensign unto the people, AND THERE SHALL COME UNTO HER OUT OF EVERY NATION UNDER HEAVEN." In 1831, when the above words were uttered, the Church of Jesus Christ of Latter-day Saints was composed of people who were converted in the neighborhood where the Prophet and other leading men operated--only a small portion of the United States. Since then the work has spread throughout the world, and there are now gathered with the Saints people from nearly every nation under heaven. JOSEPH SMITH AS AN EXPOUNDER OF SCRIPTURE. The manner in which he expounded the scriptures of the Old and New Testaments, and in which he harmonized passages that were apparently contradictory, and made every Bible doctrine so plain to the understanding, is strong proof that he was inspired of Heaven. No theologian of recent times has been able to do this as has been done by Joseph Smith, although many learned men have made the attempt. CHURCH ORGANIZATION. The wonderful church organization which was effected through him is in itself an evidence of his divine inspiration. If a builder should succeed in erecting one of the most magnificent structures the world has ever seen, without any previous training and without any plans to guide him, he would be looked upon as the most remarkable genius that ever was known. The church organization instituted by Joseph Smith is like a complete structure, perfect in every detail, and yet built up piece by piece without any preconceived plan being drawn up or experiment being made, so far as the Prophet was concerned. The only idea he had of the grand system he was putting in order was revealed to him at various times as occasion required. But when the whole order of church government was revealed it was discovered to be perfect, and though the Church has now existed for sixty-eight years there has never arisen any occasion for changing the order laid down in the beginning. Its workings have been harmonious in every detail; and should the Church increase {260} in numbers indefinitely there would be no occasion for making any change in the system revealed through the Prophet Joseph Smith. ALL HIS WORKS PROCLAIM HIM A PROPHET. A thorough acquaintance with the works of Joseph Smith must convince the student of them that he was truly a Prophet of God. If it be denied that he was such, how shall the superior wisdom that prompted his words and actions be accounted for? His ideas of theology, of philosophy, of statesmanship, and even astronomy and other branches of learning, were far in advance of what was known to the world in his day; and since then many of his doctrines have been accepted by the learned, and advocated as new discoveries. The most reasonable way of accounting for the wonderful works of Joseph Smith is to acknowledge that he was a Prophet of God, sent as a divine messenger to open up the dispensation of the fullness of times, and to prepare for the second coming of the Lord Jesus Christ, whose glorious reign is near at hand. THE BOOK OF MORMON. AN EVIDENCE OF THE INSPIRATION OF JOSEPH SMITH. ITS PURPORT. Before the Church of Jesus Christ of Latter-day Saints was organized, the Prophet Joseph Smith brought forth a book--the most remarkable work of the age. It purports to give an account of the ancient people of the American continent and the dealings of the Lord with them. The Prophet claimed that it was translated by the power of the Lord from writings engraved upon plates that had the appearance of gold. The plates were found buried on the side of a hill in New York state, and their whereabouts was revealed to the Prophet by an angel. This explanation of the origin of the book, called the Book of Mormon, was most incredible to many of those who heard it, for angels had long since ceased to visit mankind; and they had been taught that the age of prophets and revelation was past. But the fact that the book was in existence could not be denied, for it was printed and published to the {261} world. To charge Joseph Smith or any other man or set of men with having written it for the purpose of deception would be equal to attributing to man super-human wisdom, and ability that is possessed only by heavenly beings. It would be giving him much less credit for supernatural ability to accept his own claim that he was merely inspired of the Lord to bring the book forth; for all the learned men in the world could not by their own wisdom produce such a work as the Book of Mormon. As evidence of this assertion, it is only necessary to become acquainted with the contents of the book. If a person will take the pains to read it he will find it refers in the course of the narrative it contains, to many facts of history, and numerous geographical and geological statements. Besides, it teaches religious doctrines, and records a great many prophecies. IMPOSSIBLE TO WRITE WITHOUT DIVINE AID. Now just consider what an impossible task it would be for any man, without divine aid, to write an historical narrative of this character. It is filled with hundreds of statements concerning history, geography, geology, and religion, and yet does not contain one assertion regarding any of these subjects that does not agree in perfect harmony with what is known respecting them. It might be claimed that with a great amount of research it would be possible for a writer to do this; its statements agree also with every fact respecting the topics it mentions, that has become known during the many years of research since the Book was published, and that, too, in this age of critical investigation. Again, the book contains as much reading matter as does the Old Testament. It is a continuous, unbroken history of a people for a thousand years, written originally by a succession of historians. Facts mentioned by one writer are referred to quite frequently by another, so that it would be no easy matter for a most careful writer with all the ingenuity that man is capable of exercising to originate a work of such character and magnitude without it making contradictions of itself. PROPHECIES IN THE BOOK OF MORMON. Whatever success an impostor might have in deceiving people with a fictitious book, there are some things he cannot do. Should he succeed in making the book consistent with all known truths of history, science and religion, he would find it impossible to make accurate predictions concerning {263} the future. This power is not possessed by man, unless conferred upon him by the Lord. The Book of Mormon cannot therefore be classed among human impositions, for it contains prophecies that were not fulfilled at the time it was published, but that have since been verified. Speaking of the coming forth in this age of the record which he compiled, the Prophet Mormon says, "And it shall come in a day when the blood of saints shall cry unto the Lord, because of secret combinations and the works of darkness." The Book of Mormon was printed before the Church of Jesus Christ of Latter-day Saints was organized, so that it could not be told at that time, except by inspiration that the blood of saints in the present age should cry unto the Lord, because of the works of darkness. There was no religious persecution going on at that time; but it was not long before the blood of many of the Latter-day Saints was shed as the result of persecution. A BIBLE! A BIBLE! The Prophet Nephi, referring also to the period when the record should be revealed in the latter time, and when the Lord should proceed to recover His chosen people, the house of Israel, records the words of the Lord to him as follows: "And my words shall hiss forth unto the ends of the earth, for a standard unto my people, which are the house of Israel. And because my words shall hiss forth, many of the Gentiles shall say, a Bible! a Bible! We have got a Bible, and there cannot be any more Bible." Since the publication of the Book of Mormon the Lord's words have gone forth "unto the ends of the earth," and the Latter-day Saints who have carried His words and declared them in nearly all countries have usually been answered with these words, "A Bible! a Bible! We have got a Bible, and there cannot be any more Bible." The general belief is that the Bible is the only book in existence containing the word of the Lord. ISAIAH'S PROPHECY. The Prophet Nephi reiterates the prediction recorded in the twenty-ninth chapter of Isaiah, concerning the coming forth of a book, and which the Latter-day Saints maintain refers to the Book of Mormon. The prophecy is as follows: "And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: and the {263} book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. . . . . And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness." (Isaiah 29: 11, 12, 13, 14, 18). The first part of this prophecy was literally fulfilled when a man named Martin Harris, with the permission of Joseph Smith, took a copy of some of the characters from which the Book of Mormon was translated--the "words of a book"--to Professor Anthon, a learned professor of languages in New York City, and the latter made the statement, "I cannot read a sealed book." Unwittingly, he used almost the identical words of Isaiah's prediction. "And the book is delivered to him that is not learned,"--this was fulfilled when the book was delivered to Joseph Smith, an unlearned youth. How accurately this prophecy was fulfilled is shown by the fact that the _words_ of the book were delivered to the man that was learned, while the book itself was delivered to him that was not learned. The portion of the prophecy which reads: "Therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder," is also being fulfilled. The work done by the Lord through the instrumentality of His servant Joseph Smith and the Latter-day Saints, is looked upon as marvelous even by those who do not believe Joseph Smith to be a prophet, nor the Latter-day Saints to be inspired of Heaven, for this work attracts the attention of the whole world. An acquaintance with what the Lord has done and with what is now being done through their ministry is of sufficient importance to be called "a marvelous work and a wonder." The Gospel has been preached in nearly all the civilized and several of the uncivilized nations, a church has been established that attracts the attention of all the world, and its name and the prophet's name are known among every nation; a commonwealth has been built up that has won the admiration of all that are acquainted with it; people from all nations have been gathered together to form this commonwealth; and missionaries by the thousands are sent to proclaim to mankind everywhere the glad tidings of the "marvelous work." {264} Since the restoration of the Gospel with all its blessings in these latter days the remainder of Isaiah's words have been verified. The deaf have been healed and enabled to "hear the words of the book," and the blind have had their sight restored, and have thus been enabled to "see out of obscurity, and out of darkness." BOOK GIVES A TEST OF ITS TRUTH. The last chapter in the Book of Mormon contains these words: "And when ye shall receive these things," [the records contained in the Book of Mormon] "I would exhort you that ye would ask God, the eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with a real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost." Here is a promise that no impostor would dare to make, for he could not expect it to be fulfilled, and it would only furnish a means of detecting his deception. The spirit in which the Book of Mormon is written is of such a nature that it impresses the reader with the honesty and earnestness of the writer. Its language is very plain, showing that the writer made no attempt at literary embellishment, but had only one object in view, which was to state the simple facts, and make the Gospel plain for the benefit of mankind. The style of the writing is peculiar to itself, and different from all other writings extant. These facts concerning the character of the book prove its authenticity. ATTESTED BY DIRECT EVIDENCE. The truth of the Book of Mormon is attested by the strongest direct evidence that it is possible to obtain. To show this it will perhaps be as well to consider what constitutes direct evidence. Evidence is understood to be the means of proving an unknown or a disputed fact. There is what is called "circumstantial evidence" and "direct evidence." The first is that kind of testimony which deals with circumstances that are connected with the fact to be proven. As, for example, footprints in the snow, are proof to an observer of them that someone has been where the snow lies since it fell, although the observer has not seen any person there. The marks in the snow are circumstantial evidence that he is correct in his conclusion. Direct evidence is the testimony of a witness to what he has seen, felt, or known by his own senses. {265} It is a question of dispute whether direct or circumstantial evidence is the stronger, though the first is usually considered so. As against direct evidence it is claimed that witnesses may be mistaken, deceived or may wilfully falsify, while circumstances it is said cannot mislead. The evidences already set forth to prove the truth of the Book of Mormon are what would be called circumstantial. The only evidence mankind have, aside from inspiration, that the Bible is true is indirect or circumstantial. What is unique about the Book of Mormon is that it is sustained by direct testimony, corroborated by circumstantial evidence which proves that the witnesses were not mistaken nor deceived, and that they did not tell falsehoods. Following the title page of the Book of Mormon is printed the testimony of three witnesses, who give their deposition in the following earnest and emphatic words: TESTIMONY OF THREE WITNESSES. "Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvelous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. "Oliver Cowdery, "David Whitmer, "Martin Harris." No stronger testimony of the existence of a fact ever has been or can be given than this. Nothing less than a direct revelation from heaven to an individual personally can furnish him more convincing proof than is given by the testimony of {266} these three witnesses. What greater evidence can one ask or desire than this? Here is the most solemn statement made by three men, of sound mind and strict veracity who say the voice of God declared unto them that the Book of Mormon was translated by the gift and power of God, and that an angel from heaven showed them the plates from which the record was translated, and that they know it to be true. Such testimony would be ample to establish a claim in any court on earth. TESTIMONY OF WITNESSES UNCHANGED. Many years after the first publication of the Book of Mormon with the names of the three witnesses attached, a gentleman inquired of Oliver Cowdery if he believed the Book of Mormon to be true. The questioner read from the book the names of the three witnesses, and exclaimed, "Mr. Cowdery, do you believe this book?" "No, sir," was Cowdery's reply. "But," said the gentleman, "your name is attached to it, and you declare here that you saw an angel, and also the plates from which the book purports to be translated; and now you say you don't believe it. Which time did you tell the truth?" Mr. Cowdery replied, "My name is attached to that book and what I there have said is true. I did see this; I know I saw it, and faith has nothing to do with it, as a perfect knowledge has swallowed up the faith which I had in the work, knowing, as I do, that it is true." A few days previous to his death David Whitmer, another of the witnesses, called his family and a number of his friends together and delivered to them his dying testimony. To his physician he said, "Dr. Buchanan, I want you to say whether or not I am in my right mind before I give my last testimony." The doctor replied, "Yes, you are in your right mind, for I have just had a conversation with you." Then, addressing all who were gathered at his bedside, he said, "Now you must be faithful in Christ. I want to say to you all that the Bible and the record of the Nephites (Book of Mormon,) are true, so you can say that you have heard me bear my testimony on my deathbed. All be faithful in Christ and your reward will be according to your works. God bless you all. My trust is in Christ forever, worlds without end. Amen." Martin Harris, the third witness, continued to testify to {267} the truth of his statement concerning the Book of Mormon until the day of his death, which occurred July 10, 1875. The three men were regarded by their neighbors as strictly truthful and honest. TESTIMONY OF EIGHT WITNESSES. Besides the three above named witnesses, there are eight others whose testimony concerning the Book of Mormon is given to the world. Their testimony is as follows: "Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that Joseph Smith, Jr., the translator of this work, has shewn unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shewn unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that we have seen; and we lie not, God bearing witness of it. "Christian Whitmer, Hiram Page, Jacob Whitmer, Joseph Smith, Sen., Peter Whitmer, Jr., Hyrum Smith, John Whitmer, Samuel H. Smith." SECULAR PROOF OF THE BOOK OF MORMON. Proof that the Book of Mormon is authentic will also establish the divine mission of the Prophet Joseph Smith. Herewith are presented some of the external or outside evidences of the truth of that remarkable work known as the Book of Mormon. The principal statements contained in the Book of Mormon concerning which there is a possibility of confirmation or corroboration in the annals of modern exploration and research are these: 1. That America was once peopled by a colony who went from Asia at the time of the confusion of tongues, when the inhabitants of the earth undertook to build the Tower of Babel; and that these colonists and their descendants flourished for a period of some sixteen or seventeen centuries, being a highly civilized race, but finally became extinct. 2. That America was again peopled, this time by a colony of the Hebrew race which came from Jerusalem 600 years B. C. That they observed the laws of Moses, had a record of the creation, the flood, etc. {268} 3. That they, too, developed into a great and highly civilized commonwealth. 4. That they had a knowledge of the coming of the Christ, and that He appeared unto them and taught them the Gospel. 5. That terrible convulsions and destruction of life and property took place at the time of Christ's crucifixion. COLONISTS FROM THE TOWER OF BABEL. The Book of Mormon states that a man named Jared, and his brother, and their families, with some other men and their families, being led by the Lord, went from the great tower, at the time the Lord confounded the language of the people, and crossed over to America in barges. There they multiplied and became a great nation, spreading over the land northward, or North America. Finally, about 600 years before Christ the nation became extinct through internal warfare. (See Book of Ether). Josephus, the Jewish historian, speaking of the events at the time of the dispersion from the Tower of Babel says "After this they were dispersed abroad, on account of their languages, and went out by colonies everywhere; and each colony took possession of that land which they light upon, and _unto which God led them_; so that the whole continent was filled with them, both the inland and maritime countries. There were some also who _passed over the sea in ships_, and inhabited the islands." --_Antiquities of the Jews_, Book I, Chapter 5. This account of course does not state specifically that any colony went to America, but it says that colonies went EVERYWHERE, and that some of the people went in ships to distant lands, and to places where God led them. That two distinct races of civilized beings inhabited ancient America is testified to by a number of archaeologists and explorers. A correspondent to the St. Louis (Missouri) _Globe-Democrat_ writing from Tombstone, Arizona, in 1895, says: "The remarkable picture rocks and boulders, with strange symbols upon them, left by the pre-historic races of Arizona, have been the cause of much discussion among those who have seen them as to who these ancient hieroglyphic-makers were. These rock records may be divided into three different kinds, which, it is thought, were made by _two different races. The first, or very ancient race_, left records on rocks, in some instances of symbols only, and in other instances of pictures and symbols combined. The later race, _which came after the first race had vanished_, made only crude representations of animals, birds or reptiles, not using symbols or combinations of lines." {269} Chamber's Encyclopaedia, under the subject heading "Nicaragua" contains this statement: "Nicaragua, like the states north of it, was a center of Aztec civilization; but the Aztecs were preceded by another race likewise civilized, who have left stone sculptures and monumental remains." That the origin of the extinct race which formerly inhabited North America is believed by students of American antiquity to date back to the time of the building of the Tower of Babel the following gives evidence: "One of the arts known to the builders of Babel was that of brickmaking. This art was also known to the people who built the works in the West. The knowledge of copper was known to the people of the plains of Shinar; for Noah must have communicated it, as he lived a hundred and fifty years among them after the flood. Also copper was known to the antediluvians. Copper was also known to the authors of the western monuments. Iron was known to the antediluvians. It was also known to the ancients of the West. However, it is evident that very little iron was among them, as very few instances of its discovery in their works have occurred; and for this very reason, we draw a conclusion that _they came to this country very soon after the dispersion_.--(Priest's _American Antiquities_, 1833). The following is from Rev. D. Lowry's Reply to Official Inquiries respecting the Aborigines of America, written in 1848, and given in Schoolcraft's "Ethnological Researches," &c., vol. iii., published in 1853. "In view of the best light and information which I have been able to collect on the subject, my opinion is that the earliest inhabitants of America were the descendants of Ham, the youngest son of Noah; and that THE FIRST SETTLEMENT WAS MADE SHORTLY AFTER THE CONFUSION OF TONGUES AT THE BUILDING OF THE TOWER OF BABEL. Moses tells us that about that period 'the Lord scattered the people abroad upon the face of the whole earth.' (Gen. 2: 8, 9). America, then, according to this portion of sacred history, was at that time re-occupied by man; for the writer could not have meant by 'all the earth' only about one-half of it." Professor T. H. Lewis, an archaeologist of St. Paul, Minnesota, (U. S. A.), who a few years since, made some explorations among the mounds and earthworks of North Dakota, is of the opinion that there were two separate races in Ancient America. He derived this opinion from examining mounds and their contents, which are found in that locality and in many other parts of North America. (Correspondent to Denver _News_, 1890.) Professor F. W. Putnam, in an article in the _Century Magazine_ for March, 1890, on "Prehistoric Remains in the Ohio Valley," advocates his belief, based upon discoveries and {270} observations in ancient burying grounds, that two races have inhabited America in olden times, and that one originated from the north and the other from the south. The Book of Mormon makes it clear that the Jaredites occupied that part of the country known as North America, (See Book of Omni, 1: 23), while the race that succeeded them originated in South America, but spread towards the north. (See Book of Alma, 22: 30-34). A correspondent writing to the New York _Herald_ from San Diego, California, under date of December 10, 1849, says: "Unlike anything heretofore discovered on this continent, or indeed in the whole world, we here have presented to our views, as we now firmly believe, the unbroken history of a people that existed not only for a great length of time since the building of the Egyptian pyramids, but contemporary with them, and, what is more wonderful still, far back and yet still farther into the mazes of antiquity." In Harper's _Weekly_ for October, 1879, (published in New York), is an article by Henry C. Walsh, entitled "Copan: a City of the Dead." In it he says: "During the progress of the excavations made by the last Peabody expedition Mr. Gordon discovered a stone pavement at the southern end of the great plaza. By digging downwards he came to the walls and chambers of a building more ancient than and of a different character from those now above the surface. Here were found tablets inscribed with characters varying materially from those on the known monuments. In the adjoining structures above ground were found blocks of stone, used in the construction, which had evidently been cut from older sculptures. _All this points to successive periods of occupation_, of which there are other evidences." ORIGIN BEFORE THE CHRISTIAN ERA. The Book of Mormon states that about 600 years before the birth of Christ a small colony of the Hebrew race left Jerusalem and was led by the Lord to the shores of America. This colony was composed, on the commencement of its journey, of two heads of families, Lehi and Ishmael, their wives and children, and a man named Zoram. They observed the law of Moses, and took with them a record of their forefathers, containing the five books of Moses, giving an account of the creation of the world, of Adam and Eve, and also of the Jews from the beginning down to the commencement of the reign of Zedekiah, king of Judah. This record was engraved on plates of brass. The youngest of the four sons of Lehi, Nephi by name, was the leading spirit in the company. He also commenced a record of their doing, which he engraved {271} upon plates of metal in the language of the Egyptians, and in what their descendants called reformed Egyptian characters. (See I Nephi, also Mosiah 1: 4, and Mormon 9: 32-33). That the origin of the American Indians dates back to some period before the Christian era is testified to by a number of archaeologists. Professor Waterman, of Boston, Massachusetts, in a lecture delivered in the Fine Arts Academy, Bristol, in 1849, speaking of the time the forefathers of the Indians went to America, says: "When and whence, then, did they come? Albert Galatin, one of the profoundest philologists of the age, concluded that, so far as language afforded any clue, the time of their arrival could not have been long after the dispersion of the human family. Dr. Morton, after a series of investigations of many of the human crania found in the sepulchral mounds concluded that they must have dated back _at least_ 2000 _or_ 3000 _years_. It would not seem that all the family to which they belonged came with them, as they were but representatives of a people still in existence in the Old World, or who had become extinct since they emigrated. This people could not have been created in Africa, for its inhabitants were widely dissimilar to those of America; nor in Europe, which was without a native people agreeing at all with American races: then to Asia alone could they look for the origin of the American." Not only does the above quotation express the opinion of scholars that the race referred to originated before the Christian era, but that it originated in Asia, which agrees with the statements in the Book of Mormon. The following is taken from the Abbé Don Lorenzo Hervas' Letter to the Abbé Clavigero upon the Mexican Calendar, translated by Cullen and published in England in 1787: "This Calendar has not been the discovery of the Mexicans, but a communication from some more enlightened people; and as the last are not to be found in America, we must seek for them elsewhere, in Asia or in Egypt. This supposition is confirmed by your affirmation, that the Mexicans had their Calendar from the Toltecas (originating from Asia), whose year, according to Boturini, was exactly adjusted by the course of the sun, _more than a hundred years before the Christian era_." Dr. Wendell Mees, of Ithaca, New York, in an article published in a Scandinavian paper, _Verdens Gang_, sets forth his views in regard to the origin of the Aztecs, or ancient inhabitants of Mexico. He is of the belief that they went over to America "_as early as the fourth century before Christ_." OF HEBREW ORIGIN. The evidences that the American Indians are of Hebrew origin are quite numerous and most conclusive. {272} The following is from Adair's "_History of the American Indians_," published in London, in 1775: "All the various nations of Indians seem to be of one descent. They call a buffalo, in their various dialects, by one and the same name, 'Yanasa.' And there is a strong similarity of religious rites and of civil and martial customs among all the various American nations of Indians we have any knowledge of on the extensive continent, as will soon be shown. Their language is copious and very expressive, for their narrow orbit of ideas, and full of rhetorical tropes and figures, like the orientalists. . . . From the most exact observations I could make in the long time I traded among the Indian Americans, I was forced to believe them lineally descended from the Israelites, either while they were a maritime power or _soon after the general captivity_: the latter, however, is the most probable. ... As the Israelites were divided into tribes, and had chiefs over them, so the Indians divide themselves. Each tribe forms a little community within the nation; and as the nation hath its particular symbol, so hath each tribe the badge from which it is denominated. The sachem of each tribe is a necessary party in conveyances and treaties, to which he affixes the mark of his tribe, as a corporation with us doth their public seal. If we go from nation to nation among them, we shall not find one who doth not lineally distinguish himself by his respective family. . . . Every town has a state-house, or synedrion, as the Jewish sanhedrim, where, almost every night, the head men convene about public business. . . . These Indian Americans pay their religious devoir to _Loak Ishtohoollo-Aba_, 'the great, beneficent, supreme, holy spirit of fire,' who resides (as they think) above the clouds, and on earth also with unpolluted people. He is with them the sole author of warmth, light, and of all animal and vegetable life. They do not pay the least perceivable adoration to any images, or to dead persons, neither to the celestial luminaries, nor evil spirits, nor any created being whatsoever. . . . They flatter themselves with the name _hottuh oretoopah_, 'the beloved people,' because their supposed ancestors, as they affirm, were under the immediate government of the Deity, who was present with them in a very particular manner, and directed them by prophets, while the rest of the world were aliens and outlaws to the covenant. . . . The Indian language and dialects appear to have the very idiom and genius of the Hebrew. Their words and sentences are expressive, concise, emphatical, sonorous, and bold, and often, both in letters and signification, synonymous with the Hebrew language. . . They use many plain religious emblems of the Divine names, Yohewah, Yah, and Ale; and these are the roots of a prodigious number of words through their various dialects. . . In conformity to, or after the manner of the Jews, the Indian Americans have their prophets, high priests, and others of a religious order. As the Jews had a sanctum sanctorum, or most holy place, so have all the Indian nations. . . . . The Indian tradition says that their forefathers were possessed of an extraordinary divine spirit, by which they foretold things future, and controlled the common course of nature; and this they transmitted to their offspring, provided they obeyed the sacred laws annexed to it. . . . As the prophets of the Hebrews had oracular {273} answers, so the Indian magi (who are to invoke Yo He Wah and mediate with the supreme holy fire, that he may give seasonable rains), have a transparent stone of supposed great power in assisting to bring down the rain. . . . The Hebrews offered _daily sacrifice_. . . . The Indians have a similar religious service. . . . The Indians have among them the resemblance of the Jewish _sin offering_ and _trespass-offering_. . . . The Indians observe another religious custom of the Hebrews in making a _peace-offering_. . . . They always celebrate the annual expiation of sins in their religious temples. The red Hebrews imagine their temples to have such a typical holiness, more than any other place, that if they offered up the Annual Sacrifice elsewhere, it would not atone for the people. . . . The Hebrews had various _ablutions_ and _anointings_, according to the Mosaic ritual, and all the Indian nations constantly observe similar customs from religious motives. . . . In the coldest weather, and when the ground is covered with snow, against their bodily ease and pleasure, men and children turn out of their warm houses or stoves, reeking with sweat, singing their usual sacred notes, _Yo, Yo_, &c., at the dawn of day, adoring Yo He Wah, at the gladsome sight of the morn; and thus they skip along, echoing praises, till they get to the river, when they instantaneously plunge into it. . . . This law of purity (bathing in water) was essential to the Jews, and the Indians to this day would exclude the men from religious communion who neglected to observe it. . . . 'Tis well known that oil was applied by the Jews to the most sacred as well as common uses: their kings, prophets, and priests, at their inauguration and consecration, were _anointed with oil_. . . . Like the Jews, the greatest part of the Southern Indians _abstain_ from the most things that are in themselves, or in general apprehension of mankind, loathsome, or _unclean_. . . . They reckon all birds of prey and birds of night to be unclean and unlawful to be eaten. . . None of them will eat of any animal whatsoever, if they either know or suspect that it died of itself. . . . They reckon all those animals to be unclean that are either carnivorous or live on nasty food, as hogs, wolves, panthers, foxes, cats, mice, rats. . . . The Indians, through a strong principle of religion, abstain in the strictest manner from eating the _blood_ of any animal. . . . The Indian _marriages, divorces_, and _punishments_ of _adultery_ still retain a strong likeness to the Jewish laws and customs in these points. . . . . Many other of the Indian _punishments_ resemble those of the Jews. . . The Indians strictly adhere more than the rest of mankind to that positive, unrepealed law of Moses, 'He who sheddeth man's blood, by man shall his blood be shed.' . . . There never was any set of people who pursued the Mosaic law of _retaliation_ with such a fixed eagerness as these Americans. . . They forgive all crimes at the Annual Atonement of sins, except murder, which is always punished with death. . . . The Israelites had _cities of refuge_, or places of safety, for those who killed a person unawares and without design. . . . According to the same particular divine law of mercy, each of these Indian nations have either a house or town of refuge, which is a sure asylum to protect a manslayer, or the unfortunate captive, if they can once enter into it Before the Indians go to war, they have many preparatory ceremonies of _purification_ and _fasting_, like what is recorded of the Israelites. . . . The Indian ark is deemed so sacred and dangerous to be touched, either by their own sanctified warriors or the spoiling enemy, that they durst not {274} touch it upon any account. . . . The warriors consider themselves as devoted to God, apart from the rest of the people, while they are at war accompanying the sacred ark with the supposed holy things it contains. . . . When they return home victorious over the enemy, they sing the triumphal song to Yo He Wah, ascribing the victory to him, according to a religious custom of the Israelites, who were commanded always to attribute their success in war to Jehovah, and not to their swords and arrows. "The Indian manner of _curing their sick_ is very similar to that of the Jews. They always invoke Yo He Wah a considerable space of time before they apply any medicines, let the case require ever so speedy an application. The more desperately ill their patients are, the more earnestly they invoke the Deity on the sad occasion. . . . The Indians deem the curing their sick or wounded a very religious duty, and it is chiefly performed by their supposed prophets and magi, because they believe they are inspired with a great portion of divine fire. . . . The surviving brother, by Mosaic law, was to _raise seed_ to a deceased brother who left a widow childless, to perpetuate his name and family, and inherit his goods and estate, or be degraded. The Indian custom looks the very same way; yet it is in this as in their law of blood--the eldest brother can redeem. . . Emanuel de Moraes and Acosta affirm that the Brazilians marry in their own family or tribe. And Jo. de Laet says they call their uncles and aunts 'fathers and mothers,' which is a custom of the Hebrews and of all our North American Indians; and he assures us they mourn very much for their dead, and that their clothes are like those of the early Jews. . . Acosta writes that the clothes of the South American Indians are shaped like those of the ancient Jews. . . Laet, (in his description of America), and Escarbotus assure us they often heard the South American Indians to repeat the sacred word _Halliluiah_, which made them admire how they first attained it. And Malvenda says that the natives of St. Michael had tombstones, which the Spaniards digged up, with several ancient Hebrew characters upon them. Peter Martyr writes that the Indian widow married the brother of her deceased husband, according to the Mosaic law. . . . Robert Williams, the first Englishman in New England, who is said to have learned the Indian language, in order to convert the natives, believed them to be Jews." Squier's "Antiquities of the State of New York," published in Buffalo, in 1851, confirms a number of the statements made by Adair, which are reproduced in the above extracts from his "History of the American Indians." Squier's work also mentions other similarities that exist between the customs of the Israelites and the Indians. INDIAN CUSTOMS. Schoolcraft's "Ethnological Researches," Vol. I (published in 1851) says respecting some of the Indians' customs: "In regard to the manners, customs, habits, &c, of the wild tribes of the Western territory, a true and more correct type than any I have ever seen may be found in the ancient history of the Jews or {275} Israelites after their liberation from Egyptian bondage. The 'Medicine Lodge' of the Indian may be compared to the place of worship or tabernacle of the Jews; and the sacrifices, offerings, purifications, ablutions, and anointings may be all found amongst and practiced by those people. The manner of mourning for a deceased relative is very similar to that of the Israelites. . . . There could be very numerous and similar analogies made between the manners and customs of those people and those of the Jews." The following is taken from Civero and Von Tscudi's "_Peruvian Antiquities_," translated from the original Spanish by Dr. Hawks, and published in New York in 1854. "Like the Jews, the Indians offer their first fruits; they keep their new moons, and the feast of expiations at the end of September, or in the beginning of October; they divide the year into four seasons, corresponding with the Jewish festivals. According to Charlevoix and Long, the brother of a deceased husband receives his widow into his house as a guest, and after a suitable time considers her as a legitimate consort. In some parts of North America circumcision is practiced, and of this Acosta and Lopez de Gomara make mention. But that which most tends to fortify the opinion as to the Hebrew origin of the American tribes, is a species of ark, seemingly like that of the Old Testament; this the Indians take with them to war: it is never permitted to touch the ground, but rests upon stones or pieces of wood, it being deemed sacrilegious and unlawful to open it or look into it. The American priests scrupulously guard their sanctuary, and the high priest carries on his breast a white shell adorned with precious stones, which recalls the _Urim_ of the Jewish high priest; of whom we are also reminded by a band of white plumes on his forehead." INDIAN PRACTICE RESEMBLING THE PASSOVER. "It is not generally known that there is a marvelous coincidence between the traditional stories of the North American Indians and the Bible story of the Israelites in Egypt. For instance, in the spring of each year, about the time of the Jewish Passover, a white dog--the animal must be without spot and blemish--is sacrificed by the Blood Indians of North-West Canada. The coincidence would be greater if a sheep were used; but there _are no sheep_ in the territory, and hence a white dog is used. The blood of the animal is then sprinkled on the entrances to the Indian tepees or wigwams. The flesh, of the animal is afterwards roasted at midnight, and the whole camp partake of it, _with loins girt_, and in full marching order, just as the Israelites did in the time of Pharaoh. When the food has been eaten, the entire camp silently march into the woods, a distance of several miles. There the medicine-men go apart, and privately plant some tobacco-seed, the fruit of which, when ripe, is used for the same ceremony the following year. This is a marvelous coincidence, and the missionaries to that region say the custom has been handed down from times immemorial. This curious tradition is now published for the first time."--_Sunday Companion_, November 28, 1896. {276} TRADITION OF A SACRED BOOK. A work on the origin of the American Indians, by C. Colton, (London, 1833), says respecting their traditional belief: "They assert that a book was once in possession of their ancestors, and along with this recognition they have traditions that the Great Spirit used to foretell to their fathers future events; that He controlled nature in their favor; that angels once talked with them; that all the Indian tribes descended from one man, who had twelve sons; that this man was a notable and renowned prince, having great dominions; and that the Indians, his posterity, will yet recover the same dominion and influence. They believe, by tradition, that the spirit of prophecy and miraculous interposition, once enjoyed by their ancestors, will yet be restored to them, and that they will recover the book, all of which has been so long lost." This tradition is a remarkable corroboration of the record contained in the Book of Mormon. The testimony on record to prove that the Ancient Indians are of Israelitish origin is too voluminous to reproduce here. The above is sufficient and conclusive. Lord Kingsborough's great work on the "Antiquities of Mexico," published in 1830-37, was written especially to prove that the Indians were Israelites. ACQUAINTED WITH THE OLD TESTAMENT RECORD. That the ancient inhabitants of America were acquainted with the record of many events recorded in the Old Testament is amply shown by their traditions, their paintings, books and inscriptions. Lord Kingsborough says concerning the Mexican Indians: "I cannot fail to remark that one of the arguments which persuades me to believe that this nation descends from the Hebrews is to see the knowledge they have of the book of Genesis. . . . . "It is impossible on reading what Mexican Mythology records of the war in heaven, and the fall of Zontemoque and other rebellious spirits; of the creation of light by the word of Toncatlecuti, and of the division of the waters; of the sin of Yzclacolinhqui, and his blindness and his nakedness; and of the temptation of Suchequecal and her disobedience in gathering roses from a tree, and the consequent misery and disgrace of herself and all her posterity, not to recognize scriptural analogies. But the Mexican tradition of the deluge is that which bears the most unequivocal marks of having been derived from a Hebrew source. This tradition records that a few persons escaped in the Ahuchueti, or ark of fir, when the earth was swallowed up by the deluge, the chief of whom was named Palecath of Cipaquetona: and he invented the art of making wine; that Xelua, one of his descendants, or at least one of those who escaped in the ark, was present at the building of a high tower, which the succeeding generation constructed with a view of escaping from the deluge, should it {277} again occur: the Toncatlecutli, incensed at their presumption, destroyed the tower by lightning, confounded their language and dispersed them; and that Xelua led a colony to the new World."--Mexican _Antiquities_, Vol. VI, p. 401. TRADITION OF MOSES. The same writer also makes the following statement respecting the ancient Americans' knowledge of the story of Moses: "A very remarkable representation of the ten plagues which God sent on Egypt, occurs in the eleventh and twelfth pages of the Borgian Ms. Moses is there painted, holding up in his left hand his rod, which became a serpent; and, with a furious gesture, calling down the plagues upon the Egyptians. These plagues were frogs, locusts, lice, flies, etc., all of which are represented in the pages referred to; but the last and most dreadful were the thick darkness which overspread Egypt for three days, and the death of the firstborn of the Egyptians. "The curious symbol of one serpent swallowing up others, likewise occurs in the nineteenth page of the same Ms. It is not extraordinary that the Mexicans, who were acquainted with one portion of the exodus--that relating to the children of Israel journeying from Egypt--should also not have been ignorant of another." TRADITION OF EVE. Bernardino de Sahagun, a Franciscan missionary and historian of the sixteenth century, author of "Historia Universal de Nueva Españia," says concerning the Aztec tradition of Eve: "This woman was the first who existed in the world, and the mother of the whole human race; who was tempted by the serpent who appeared to her in the terrestrial paradise, and discoursed with her, to persuade her to transgress the command of God, and that is likewise true, that after having committed sin, etc., she bore a son and a daughter at the same birth, and that the son was named Cain and the daughter Calmana; and that afterwards she brought forth a second birth, Abel, and his sister Delborah, so that she bore them by twin birth." Prof. Short, in his "North Americans of Antiquity," page 238, quotes from the native writer, Intellxochitl, as follows: TRADITION OF THE FLOOD. "It is found in the histories of the Toltecs, that this age and first world, as they call it, lasted seventeen hundred and sixteen years; then men were destroyed by tremendous rains and lightnings from the sky, and even all the land, without exception of anything, and the highest mountains were covered up and submerged in water 'caxolmoletli' or fifteen cubits, and here they add other fables of how men came to multiply from the few who escaped from this destruction in a toptlipetlacali, this word signifies a close chest." {278} "No tradition has been more widely spread among nations than that of a Deluge. . . . It was the received notion under some form or other, of the most civilized people in the Old World, and of the barbarians of the New. The Aztecs combined with this some particular circumstances of a more arbitrary character, resembling the accounts of the east. They believed that two persons survived the Deluge, a man named Coxcox and his wife. Their heads are represented in ancient painting, together with a boat floating on the waters at the foot of a mountain. A dove is also depicted, with a hieroglyphical emblem of language in his mouth, which he is distributing to the children of Coxcox, who were born dumb. The neighboring people of Michoacan, inhabiting the same high plains of the Andes, had a still further tradition, that the boat in which Tegpi, their Noah, escaped, was filled with various kinds of animals and birds. After some time, a vulture was sent out from it, but remained feeding on the dead bodies of the giants which had been left on the earth, as the waters subsided. The little humming bird, _huitzitzilin_, was then set forth, and returned with a twig in his mouth. The coincidence of both these accounts with the Hebrew and Chaldean narratives is obvious."--"Conquest of Mexico," by W. H. Prescott, (pages 463-4). LED BY YOUNGEST BROTHER. Fernando Montesinos, the Spanish historian of Peru says of the Peruvians: "That nation was originated by a people led by four brothers, the youngest of these brothers assumed supreme authority, and became the first of a long line of sovereigns." (See Book of Mormon, Book of Jacob, 1: 9-11). ENGRAVED ON PLATES OF METAL. A writer by the name of C. W. Wandell says: "There can be no well-founded objection to the Nephite record, from the material on which it is engraved; for the gold plate worn on Aaron's head, on which was written 'Holiness to the Lord,' proves that the idea was known to them. Bishop Watson says: 'The Hebrews went so far as to write their sacred books in gold, as we may learn from Josephus compared with Pliny.' (Watson's Bib. and Theo. Dic. Art. Writings). "Nor is the modern, book-like form of the volume any argument against its antiquity; for Bishop Watson in the same place says: 'Those books which were inscribed on tablets of wood, lead, brass or ivory were connected together by rings at the back, through which a rod was passed to carry them.'" EGYPTIAN WRITINGS. A writer in the _Foreign Quarterly Review_ for October, 1836, says: "Lastly, the eye of the antiquarian cannot fail to be both attracted and fixed by evidences of the existence of two great branches of the {279} hieroglyphical language--both having striking affinities with the Egyptian, and yet distinguished from it by characteristics perfectly American. One is the picture-writing peculiar to the Mexicans, and which displays several striking traits of assimilation to the anaglyphs, and the historical tablets of the Egyptian temples. The second is a pure hieroglyphical language, to which little attention has hitherto been called, which appears to have been peculiar to the Tultecan or some still more ancient nation that preceded the Mexicans; which was as complete as the Egyptian in its double constituency of a symbolic and a phonetic alphabet, and which, as far as we can judge, appears to have rivalled the Egyptian in its completeness, while in some respects it excelled it in its regularity and beauty." Dr. August Le Plongeon, the eminent archaeologist of New York, in the _Review of Reviews_ for July, 1895, announces the discovery of the _sacred alphabet_ of the Mayas (the Indian tribe of Central America) is practically identical with that of the Egyptians, and that the grammatical structure of the two tongues is strikingly similar, many words and characters having the same meaning in both. His conclusion is that both these people acquired the art of writing from a common source. This is in strict harmony with the statements made in the Book of Mormon. Nephi states in the first chapter of his book (Book or Mormon, page 1) that he made his record, which was sacred, in "the language of the Egyptians." Mosiah confirms this statement (Mosiah 1: 4); and Mormon says that it was written in characters which his people called "reformed Egyptian," (Mormon 9: 32). The Book of Mormon states that the descendants of the colonists from the Tower of Babel and of those from Jerusalem attained to a high degree of civilization, were acquainted with many arts; and also that they became very wicked, and destroyed each other in fiercely-fought battles. (See Mormon, chapter 6; also Ether, 15: 2). The record gives the information that the first nation cultivated all kinds of fruit and grain; that they manufactured silk and fine linen, and possessed gold, silver and other precious things; that they had domestic animals, such as cattle, sheep, goats, swine, horses, elephants and others. (See Book of Ether, 9: 17, 18, 19). The second nation found these same animals in the country (see I Nephi 18: 25). It is also recorded that the latter people built cities (Alma 21: 2) and temples (II Nephi 5: 16); that they had coins of gold and silver (Alma 9: 4-19), and used these and other metals in the arts, (Jarom 1: 8); and that many records were kept by the people, (Helaman 3: 13). The evidences that the ancient peoples of America were {280} highly civilized are numerous and undisputable. Only a very few of the many descriptions of ancient ruins discovered in various parts of America are given in the following extracts: EVIDENCES OF ADVANCED CIVILIZATION--RUINS DISCOVERED. "Much has been done in recent years to throw light upon the history of the ancient races of the east, but comparatively little interest has been taken, even by American archaeologists and scientists, in the ancient and marvelous civilization whose traces are to be found scattered over our continent, particularly in Central America and Mexico. That a civilization once flourished in these regions, much higher than any of the Spanish conquerors found upon their arrival, there can be no doubt. By far the most important work that has been done among the remains of the old Maya civilization has been carried on by the Peabody Museum of Harvard College, through a series of expeditions it has sent to the buried city now called Copan, in Spanish Honduras. In a beautiful valley near the borderland of Guatemala, surrounded by steep mountains and watered by a winding river, the hoary city lies wrapped in the sleep of ages. The ruins at Copan, although in a more advanced state of destruction than those of the Maya cities of Yucatan, have a general similarity to the latter in the design of the buildings and in the sculptures, while the characters in the inscriptions are essentially the same. It would seem, therefore, that Copan was a city of the Mayas; but if so it must have been one of their most ancient settlements, fallen into decay long before the cities in Yucatan reached their prime. The Maya civilization was totally distinct from the Aztec or Mexican; it was an older and also a much higher civilization. "So far the Peabody expeditions have confined their attention to the temples and palaces, and though for several seasons quite a little army of natives has been engaged in excavating, yet the work that has been accomplished amounts to little in comparison with that which remains to be done. To clear the main structure alone will be the work of years. Could the vast structures be restored, our greatest buildings would seem as pygmies in comparison; and certainly no city of the modern world could boast such a profuseness and richness of carved and sculptured ornamentations." --Henry C. Walsh, _in Harper's Weekly, October_, 1897. INDIANS ALL OF ONE ORIGIN. Mr. Bradford in his researches into the origin of the red race, adopts the following conclusions in regard to the ancient occupants of North America: "That they were all of the same origin, branches of the same race and possessed of similar customs and institutions. "That they were populous and occupied a great extent of territory. "That they had arrived at a considerable degree of civilization, were associated in large communities and lived in extensive cities. "That they possessed the use of many of the metals, such as lead, copper, gold, and silver, and probably the art of working in them. "That they sculptured in stone and sometimes used that material in the construction of their edifices. {281} "That they had the knowledge of the arch of receding steps; of the art of pottery, producing urns and utensils formed with taste and constructed upon the principles of chemical composition; and the art of brick-making. "That they worked the salt springs, and manufactured salt. "That they were an agricultural people, living under the influence and protection of regular forms of governments. "That they possessed a decided system of religion, and a mythology connected with astronomy, which, with its sister science, geometry, was in the hands of the priesthood. "That they were skilled in the art of fortification. "That the epoch of their original settlement in the United States is of great antiquity; and "That the only indications of their origin to be gathered from the locality of their ruined monuments, point toward Mexico." --_Baldwin's Ancient America_. RUINS IN YUCATAN. "Yucatan is the grave of a great nation that has mysteriously passed away and left behind no history. Every forest embosoms the majestic remains of vast temples, sculptured over with symbols of a lost creed, and noble cities, whose stately palaces and causeways attest in their mournful abandonment the colossal grandeur of their builder. They are the gigantic tombs of an illustrious race, but they bear neither name nor epitaph. The conscience-stricken awe with which the Indian avoids them as he relates a confused tradition of a whole people extinguished in blood and fire by his forefathers--a ferocious and cannibal race delighting in human sacrifices--are all that even conjecture can say of the manner in which the ancient occupants of Yucatan were blotted, en masse, from the page of existence. The barbarous exterminators remained the masters of the country, and built them rude huts under the shadow of those immense edifices which are still the marvel and the mystery of Yucatan. On many of these singular edifices is stamped the blood-red impress of a human hand--a fit symbol of the rule of blood to which it has so constantly been the victim. This 'bloody hand' was imprinted with evident purpose on the still yielding stucco of the new-built walls, and presents every line and curve in life-like distinctness; but the explanation of the symbol is unknown."--_New York Sun, June 8_, 1848. ANCIENT GLASS JAR. "In the shaft of J. L. Duncan and Co., on the ridge between the Middle and South Yubas, in this county, at the distance of 176 feet below the surface of the ground, was found, on the 26th December, a curiously-fashioned glass bottle or jar, which was dug up in hard cement. After removing the reddish coating, an eight of an inch thick, which attached to the outside, and thoroughly washing it, it was found to be of a light color and perfectly transparent. It somewhat resembled a small-sized pickle-jar, but has a longer neck and a flat bottom. It must have been lying in the silent spot where it was found for many hundred years."--_Nevada Journal_. A RUINED CITY. "I must not, however, forget to mention that there has lately been discovered, in the province of Vera Paz, 150 miles north-east {282} of Guatemala, buried in a dense forest, and far from any settlements, a ruined city, surpassing Copan or Palenque in extent and magnificence, and displaying a degree of art to which none of the structures of Yucatan can lay claim."--_From a letter by Mr. E. G. Squier, read before the American Ethnological Society, October_ 17, 1849. ANCIENT COINS AND IMPLEMENTS. "While some hands were digging out a cellar in Botetourt County, Va., they came upon a quantity of coin, consisting of some eight pieces, in an iron box about 14 inches square. The coin was larger than a dollar, and the inscription in a language wholly unknown to any person in the vicinity. Upon digging down some 16 inches lower, they came to a quantity of iron implements of singular and heretofore unseen shape. Several scientific gentlemen have examined into the matter, and have come to the conclusion that the coins, together with the other curiosities, must have been placed there at an extremely early date, and before the settlement of the country." --_New York Despatch_. The Book of Mormon states that at the time of the Savior's crucifixion a great and terrible destruction took place upon the continent of America. It also contains a record of the Savior's appearance and ministry on that continent after His resurrection. (See III Nephi). DESTRUCTION AT THE TIME OF THE CRUCIFIXION. Concerning the destruction that occurred at the time of the crucifixion, the record says: "And it came to pass in the thirty and fourth year, in the first month, in the fourth day of the month, there arose a great storm, such an one as never had been known in all the land; "And there was also a great and terrible tempest; and there was terrible thunder, insomuch, that it did shake the whole earth as if it was about to divide asunder; "And there were exceeding sharp lightnings, such as never had been known in all the land. "And the city of Zarahemla did take fire; "And the city of Moroni did sink into the depths of the sea, and the inhabitants thereof were drowned; "And the earth was carried up upon the city of Moronihah, that in the place of the city thereof, there became a great mountain; "And there was a great and terrible destruction in the land southward. "But behold, there was a more great and terrible destruction in the land northward; for behold, the whole face of the land was changed, because of the tempest, and the whirlwinds, and the thunderings, and the lightnings, and the exceeding great quaking of the whole earth; "And the highways were broken up, and the level roads were spoiled, and many smooth places became rough, "And many great and notable cities were sunk, and many were {283} burned, and many were shook till the buildings thereof had fallen to the earth, and the inhabitants thereof were slain, and the places were left desolate; "And there were some cities which remained; but the damage thereof was exceeding great, and there were many in them who were slain." (Ill Nephi 8: 5-15). RUINS ON THE RIDGE OF A MOUNTAIN, Mr. William Niven, a well-known American mineralogist of New York gives the following account of discoveries he made in the mountains of the state of Guerrero, Mexico. His exploring trip was taken in the year 1894: "About noon we camped at a spring in a deep canyon. The guide promised to show us the first sign of ruins at a place called Yerba Buena. We soon saw the first evidences of pre-historic structures, which, however, were little more than foundations. But the surprise at the top of the hill removed all doubts of the Indian's veracity, for there before us was what was once evidently a great temple, occupying a space of 200x300 feet. Climbing to the top of one tower I found it covered with charcoal dust to the depth of eighteen inches. Then we mounted our horses and traveled till dusk, nearly ten miles, among the ruins of what was at one time a great city. The houses, substantially built of stone and lime, had been from fifty to eighty feet square. The ruins were found only on the ridges of the mountains, while on the sides near the summit were visible many foundations. After descending from the summit 400 or 500 feet there were no signs of ruins of any description. . . . The ruins which I was fortunate enough to discover in Guerrero are very extensive--much more so than I at first supposed. At a rather rough estimate I should say that territory of over 900 square miles was literally covered, foot by foot, with sections of ruins. Every ridge and hilltop bore the remains of ancient temples, some of them mammoth in proportions. . . . The ruins have the appearance of belonging to one vast city, and subsequent investigations bore out my first impressions on the matter. During the time I was occupied in excavating I visited the ruins of twenty-two temples, with altars in the centre of all of them from five to twenty feet high and from ten to fifteen feet square." Mr. Niven, in giving his opinion about the destruction of the great city says: "Who were these people and how came they to disappear I cannot answer. My impression is that once upon a time the country was one vast plain. It was probably _submerged by a titanic convulsion of nature_, and with it disappeared its people and their primitive civilization. Later the _land was thrust up again_, as we see it now, a barren, desolate waste. As the nearest water supply is several miles distant, and that only a small spring, it is evident that some great transformation in nature has taken place since the land was populated." How the ruined city visited by Mr. Niven came to be located upon mountain ridges can be understood from what is {284} recorded in the Book of Mormon. The city of Moronihah is mentioned as one which was destroyed by being covered with earth and a mountain being raised in place of it. It is quite probable that this pre-historic city situated in the interior of Mexico met a similar fate to that of Moronihah, and was thrown up into its present position by some mighty upheaval of the earth's crust, for it is not at all likely that the city was originally built upon a mountain. Mr. Niven's impression that the country was once a vast plain is consistent with what may be inferred from the account given in the Book of Mormon; and his belief that the remarkable transformation of the country was caused by some great convulsion of nature is also in harmony with the statements made in the sacred book, and goes to confirm the truth of it. DESTROYED BY THE ACTION OF HEAT. Another testimony to the destruction that took place, evidences of which still remain, is given in the following extract from the _San Francisco Herald_: "Captain Walker assures us that the country from the Colorado to the Rio Grande, between the Gila and San Juan, is full of ruined habitations and cities, most of which are on the table-land. . . . On that occasion he had penetrated about midway from the Colorado into the wilderness, and had encamped near the Little Red River, with the Sierra Blanca looming up to the south, when he noticed at a little distance, an object that induced him to examine further. As he approached, he found it to be a kind of citadel, around which lay the ruins of a city more than a mile in length. It was located on a gentle declivity that sloped towards Red River, and the lines of the streets could be distinctly traced, running regularly at right angles with each other. The houses had all been built of stone, but _all had been reduced to ruins by the action of some great heat, which had evidently passed over the whole country_. It was not an ordinary conflagration, but must have been some fierce, furnace-like blast of fire, similar to that issuing from a volcano, as the stones were all burnt--some of them almost cindered, others glazed as if melted. This appearance was visible in every ruin he met with. A storm of fire seemed to have swept over the whole face of the country, and the inhabitants must have fallen before it. In the centre of this city we refer to rose abruptly a rock of 20 or 30 feet high, upon the top of which stood a portion of the walls of what had once been an immense building. The outline of the building was still distinct. . . . All the south end of the building seemed to have been burnt to cinders and to have sunk to a mere pile of rubbish. Even the rock on which it was built appeared to have been partially fused by the heat." REMAINS FOUND UNDER LAVA BEDS. In an article which appeared in the San Francisco _Bulletin_ several years ago, Dr. D. L. Yates, says: {285} "It was said that California possesses some of the oldest known relics on the continent. The first authenticated record of the original occupants was found on the Table Mountain region in Tuolumne County, and is of an age prior to the great volcanic outburst. Fossil remains of the rhinoceros and an extinct horse are found under the lava layers forming the Table Mountains, which are 1,400 feet thick, 1,700 feet wide and many hundreds of feet high, where the river beds have been washed out and have been covered again to the depth of from three thousand to four thousand feet more since the flow of the lava. This lava rests on a bed of detritus, which is often entered by running tunnels. The human relics and stone implements found in these formations give evidence of human habitants differing from any known since. There have been found spear heads, a pipe of polished stone, two scoops of steleitic rock (resembling the grocer's scoop), an implement of aragonite, resembling an unbent bow, but the use of which is unknown and cannot be conjectured, a stone needle, with notches at the larger end, and the finest charmstones that have ever been found. "There have been brought to light the fossils of nine mastodons, twenty elephants, various pachyderms in the Table Mountains, numerous evidences of animal life in the calcareous formations in the Texas flats, obsidian spear heads, fossils of the elephant, horse and camel about Hornites, bones and evidences of pre-historic human industry in Tulare, and in Trinity and Siskiyou many proofs of the contemporaneous existence of man and extinct mammals." DISCOVERY OF A HIDDEN CITY. The Philadelphia Record, z, few years ago published the following despatch from Fort Davis, Texas: "A strange discovery has been lately made by a surveying party of the Kansas City, El Paso and Mexico Railroad, at a point in Southern Mexico, not very far from Las Cruces. Here, amid a tremendous lava flow, a veritable sea of obsidian or black glass, a hidden city has been discovered. . . . "The obsidian, molten or black glass at the moment of cooling evidently became agitated, for it now lies in ragged waves and billows of fantastic shape, some of the ridges from twelve to fourteen feet high and capped like the sea waves with a combing crest of greenish white. The action of the winds and elements have literally burned some parts of this region into powdered dust. "At the northern extremity, where the unknown city lies partly uncovered, the ruins of gigantic stone buildings peer forth into the light of day. Some of these buildings are simply tremendous. . . . "The whirlwind and sand augers have scooped out the dust, and thus exposed the city. No legend or story exists to show how or when it was founded, or whether it was abandoned or destroyed. The latter seems most likely, and probably, too by an earthquake, at some remote period which threw the lava and fire up. No volcano is known to exist in the neighborhood." EVIDENCES OF GREAT ERUPTIONS. Many discoveries have been made that give evidence of great eruptions in America. The _San Francisco Herald_ stated {286} some years ago that Mr. Butterfield, in running a tunnel in Table Mountain, near Sonora, California, found a trunk of a large pine tree, one hundred and ten feet from the surface of the ground. Morse's Universal Geography states that in Cincinnati the stump of a tree was found ninety-nine feet below the surface of the ground, and another stump containing marks of an axe and iron rust was found ninety-four feet deep in the earth. Ancient implements have been found at various depths in the earth, and in widely separated parts of the country, which all go to confirm the account given in the Book of Mormon concerning what happened upon the American continent at the time of the crucifixion. THE MESSIAH KNOWN TO THE ANCIENT INHABITANTS OF AMERICA. James Wells, D.D., in the _Sunday Magazine_, says: "_A Savior, at once human and divine_, has a supreme place in the creed of the Red-man. The thoughtful Indians also felt the pressure of the solemn facts and needs of life. They groped in the darkness, and stretched forth hands of entreaty to God. In their deep need, they yearned for a teacher and helper; and somehow or other, they believed that he had come, or would yet come to them. They had dim, confused suggestions and cravings that could find their realization only in Christ. Their traditions are rich in myths and legends which cluster round Hiawatha, the messenger and representative of God. They regard Hiawatha as the relative of the Great Spirit and they call him 'uncle,' that is, kinsman. Schoolcraft has collected the Hiawatha legend in a very interesting book. "Hiawatha was a sort of Red Indian Messias. Though a heavenly being he was born a child on earth, and his birth was wondrous. He came into the world long ago and instituted 'the Grand Medicine.' He had super-human powers, and used them all to bless men. In sending him, the Creator smiled upon His helpless children. All the evil spirits strove against him, but he conquered them and gained strength from the struggle. He used to spend days in fasting and prayer, and he went about continually doing good. He prophesied that, after he had left them, they would take to quarreling and fighting, and that they would be driven from their hunting-grounds far westward. He told them of the isles of the blest and the land of the hereafter. They also believe that he conducts souls to the other world; and they expect him to come again to the earth." THE CROSS AS AN EMBLEM. Prescott, in his "Conquest of Mexico," page 465, speaks of the astonishment of the Catholic priests, who accompanied the expedition of Cortez, and found Christian rites practiced by Indians. He says: {287} "They could not suppress their wonder, as they beheld the cross, the sacred emblem of their own faith, raised as an object of worship in the temples of Anahuac. They met with it in various places; and an image of a cross may be seen at this day, sculptured in bas-relief on the walls of one of the buildings of Palenque, while a figure bearing some resemblance to that of a child is held up to it, as if in adoration. Their surprise was heightened, when they witnessed a religious rite which reminded them of the Christian communion. On these occasions, an image of the tutelary deity of the Aztecs was made of flour of maize mixed with blood, and, after consecration by the priests, was distributed among the people, who, as they ate it, 'showed signs of humiliation and sorrow, declaring it was the flesh of the Deity.' How could the Roman Catholic fail to recognize the awful ceremony of the eucharist? . . . . . With the same feeling they witnessed another ceremony, that of the Aztec baptism. . . . The Jewish and Christian schemes were strangely mingled together, and the brains of the good fathers were still further bewildered by the mixture of heathenish abominations, which were so closely intertwined with the most orthodox observances. In their perplexity they looked on the whole as the delusion of the devil, who counterfeited the rites of Christianity and the traditions of the chosen people, that he might allure his wretched victims for their own destruction." KNOWLEDGE OF THE GODHEAD. "Las Casas, bishop of Chiapa, relates in his apology, which is in Ms., in the convent of St. Dominic, that when he passed through the kingdom of Yucatan, he found there a respectable ecclesiastic, of mature age; he charged him to proceed into the interior of their country, giving him a certain plan of instruction, in order to preach to them: at the end of a year, thus he wrote to the bishop--he had met with a principal lord, who informed him that they believed in God, who resided in heaven, even the Father, the Son, and the Holy Spirit. The Father was named Yeona, the Son Bahab, who was born of a virgin, named Chibirias, and that of the Holy Spirit was called Euach. Bahab, the Son, they said, was put to death by Euporo, who scourged Him, and put on His head a crown of thorns, and placed Him with His arms stretched upon a beam of wood, and that on the third day He came to life, and ascended into heaven, where He is with the Father; that immediately after the Euach came in His place as a merchant, bringing precious merchandise, filling those who would with gifts and graces, abundant and divine."--_Antiquities of Mexico_. "The virgin is represented by the Indian paintings, of whom the great Prophet should be born, and that His own people would reject and meditate evil against Him, and would put Him to death; accordingly He is represented in the paintings with His hands and feet tied to the tree."--_Monarquia Indiana_. TRADITION OF CHRIST. Rosales in the "History of Chili," says, "The inhabitants of this extreme southern portion of America, situated at the distance of so many thousand miles from New Spain, and who did not employ paintings to record events, accounted for their knowledge of some doctrines of Christianity by saying, that in {288} former times they had heard their fathers say, a wonderful man had come to that country, wearing a long beard, with shoes and a mantle such as the Mexicans carry on their shoulders, who performed many miracles, cured the sick with water, caused it to rain that their crops of grain might grow, kindled fire at a breath, healing the sick, and giving sight to the blind, and that he spoke with as much propriety and elegance in the language of their country, as if he had always resided in it, addressing them in words very sweet and new to them, telling them that the Creator of the universe resided in the highest place of heaven, and that many men and women resplendent as the sun dwelt with Him." BAPTISM KNOWN. Herrera, a Spanish historian of the sixteenth century, in his history of America, volume 4, page 172, says, "Baptism was known in Yucatan; the name they gave it signified to be born again." #STRONG PROOFS OF THE TRUTH OF THE BOOK OF MORMON. # The foregoing testimony taken from the works of secular writers confirms in a remarkable manner the historical part of the Book of Mormon, and is a strong proof that that record is authentic. Much more evidence of a similar character is to be had, but space will not admit of it here. The proof adduced in support of the authenticity of the Book of Mormon by the discoveries and observations of modern explorers is made the more forcible by the fact that they who have furnished it were not believers in the divinity of the book. Many, if not all of them, published to the world the results of their researches, and their conclusions respecting them, without knowing anything about the contents of the book, and therefore they had no predilection for it. It might be truthfully added that among all the discoveries made that furnish any information respecting the ancient Americans nothing has been found to conflict with or disprove any assertion contained in that most remarkable volume, the Book of Mormon. CONCLUSION. No attempt has been made herein to present an exhaustive treatise on Joseph Smith's divine mission. The evidences of his inspiration have been referred to very briefly; and hundreds of other proofs equally strong, and which are well known, have not even been mentioned. The Latter-day Saints do not, however, depend upon outward evidences for their knowledge that Joseph Smith was a {289} prophet. They have placed their trust in the promise of the Savior, as recorded by John: "My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." They have also accepted the admonition of the Apostle James: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." They have sought to do the will of the Lord, and have prayed to Him for wisdom and their prayers have been answered. They have received a testimony from above that the Gospel as revealed anew through the Prophet Joseph Smith is true. This same source of divine information is open to every one who will humble himself, and will obey the Gospel, with an honest desire to serve the Lord. INDEX OF CHAPTER CONTENTS ON THIS TRACT. CHAPTER I. A Glorious Thought--Should Prophets be Expected in our day?--God's Word Indicates that a Prophet should Come--Prophets sent to Announce all Important Events--Positive Promise of the Lord to send a Messenger--Necessity of Prophets and Apostles in the Church--Church Founded upon Prophets and Apostles--Power given Apostles and Prophets--Object of Inspired Men in the Church-How long they should Remain--Is the Canon of Scripture Full?--Without Modern Revelation Bible Prophecies Cannot be Fulfilled--Treatment of Prophets in Past Ages--Jesus a Stumbling Stone--Many Prophets Rejected--Persecution to Follow all Inspired Teachers--Conclusions Drawn from Scriptures Quoted. CHAPTER II. Was Joseph Smith a Prophet?--Testimony of His Works--Judging by the Fruits--Joseph Smith's Claim--His Claim Compared with Scripture--Predictions that the Gospel should be Restored--Joseph Smith Treated the same as Ancient Prophets--Account of Some of his Works--Bible Prophecies Fulfilled--Church Organization the Same as Formerly--Same Doctrines as in Former Days--The Holy Ghost Received--How to Obtain Proof--Outward Proofs--Testimony of Witnesses--Ancient Prophecies Being Fulfilled--The Gathering of Israel--Gathering Peculiar to Latter-day Saints--Events in the History of the Saints--Words of the Psalmist Fulfilled--Isaiah's Prediction Fulfilled--A Prophecy of Malachi--Salvation for the Dead--Facts Proven. {290} CHAPTER III. Joseph Smith's Works--Evidence of his Inspiration--Scriptural Tests--Prediction of the Angel--None can Stop God's Work--"A Marvelous Work"--Testimony of Disinterested Men--Prophecy about War--Fulfilled 28 years Afterwards--Predicted Men's Lives Would be Spared--The Saints' Exodus Foretold--Gathering Predicted--Joseph Smith as an Expounder of Scripture--Church Organization--All his Works Proclaim him a Prophet. CHAPTER IV. The Book of Mormon--An Evidence of the Inspiration of Joseph Smith--Its Purport--Impossible to Write Without Divine Aid--Prophecies in the Book of Mormon--A Bible! A Bible!--Isaiah's Prophecy--Book Gives a Test of its Truth--Attested by Direct Evidence--Testimony of Three Witnesses--Testimony of Witnesses Unchanged--Testimony of Eight Witnesses--Secular Proof of the Book of Mormon--Colonists from the Tower of Babel--Origin Before the Christian Era--Of Hebrew Origin--Indian Customs--Indian Practice Resembling the Passover--Tradition of a Sacred Book--Acquainted with the Old Testament Record--Tradition of Moses--Tradition of Eve--Tradition of the Flood--Led by Youngest Brother--Engraved on Plates of Metal--Egyptian Writings--Evidences of Advanced Civilization--Ruins Discovered--Indians all of One Origin--Ruins in Yucatan--Ancient Glass Jar--A Ruined City--Ancient Coins and Implements--Destruction at the time of the Crucifixion--Ruins on the Ridge of a Mountain--Destroyed by the Action of Heat--Remains Found under Lava Beds--Discovery of a Hidden City--Evidences of Great Eruptions--The Messiah Known to the Ancient Inhabitants of America--The Cross as an Emblem--Knowledge of the Godhead--Tradition of the Christ--Strong Proofs of the Truth of the Book of Mormon--Conclusion. Footnotes: 1. See Tract No. 3, "Marks of the Church of Christ." {291} MARKS OF THE CHURCH OF CHRIST. THE OUTWARD SIGNS BY WHICH IT MAY BE KNOWN. BY EDWIN F. PARRY, LIVERPOOL, ENGLAND. OUTWARD SIGNS BY WHICH CHRIST S GOSPEL MAY BE KNOWN--CHARACTER OF HIS CHURCH KNOWLEDGE THE OUTCOME OF TRUE FAITH--HOW IT MAY BE OBTAINED--AN ILLUSTRATION--PARABLE OF THE SOWER--WHERE IS THE TRUE GOSPEL AND CHURCH OF CHRIST? MANY FORMS OF RELIGION. There are many religions in the world. Teachers of one form of religion will tell us they are right. Those who teach another form will make the same claim for themselves. All religions have some truth, or people would not believe in them. ONLY ONE PERFECT RELIGION. The Savior taught only one form of religion. That one is called the Gospel of Jesus Christ. It embraces all truth, and contains nothing but truth. "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all." (Ephesians 4: 4, 5, 6). JESUS CHRIST THE AUTHOR OF SALVATION. All Christians believe that salvation is only to be gained through Jesus Christ, the Savior of the world. {292} "'I am the way, the truth, and the life; no man cometh unto the Father, but by me." (John 14: 6). "For there is none other name under heaven given among men, whereby we must be saved." (Acts 4: 12). The holy scriptures justify us in rejecting all religions that do not teach belief in Christ. WHICH RELIGION CONTAINS ALL TRUTH? There are many varieties of religion even among Christian believers. But the whole truth is what we want. None but the true Gospel can be acceptable to the Lord. "Seek ye first the kingdom of God and his righteousness." (Matthew 6: 33). How are we to know which religion contains all truth? THE BIBLE WILL GUIDE US. The Bible will assist us in making this discovery. It tells us many things which Jesus taught as His Gospel. Any teaching contrary to what He gave cannot be true. "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." (Galatians 1: 8). The Gospel which the Savior taught has not changed. It is the same to-day as it was when He dwelt upon the earth. FAITH A DOCTRINE OF CHRIST. The first and principal doctrine taught by Christ was faith. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." (John 3: 16). Our Savior knew that if people truly had abiding faith in Him they would follow Him. They would love Him and obey all His teachings. "He that believeth on me, the works that I do shall he do also." (John 14: 13). "If a man love me, he will keep my words." (John 14: 23). REPENTANCE NECESSARY. Another commandment taught by Christ was that of repentance. {293} True repentance is sorrow for sins and a turning away from them. The first words recorded of the Savior's preaching were: "Repent: for the kingdom of heaven is at hand." (Matthew 4: 17). Deep humility always accompanies true faith and repentance. Without it men cannot be saved. "Whosoever shall not receive the Kingdom of God as a little child shall in no wise enter therein." (Luke 18: 17). In the days of Christ's ministry, those who believed on Him and sincerely repented of their sins were then ready to receive the next ordinance of the Gospel. They were humble and willing to obey. BAPTISM. Christ was baptized Himself. He told John it was necessary for Him "to fulfill all righteousness." He taught that it was necessary for all men to be baptized. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." (John 3: 5). "He that believeth and is baptized shall be saved." (Mark 16: 16). Christ's disciples also taught the same. When those who believed Peter's preaching on the day of Pentecost asked what they should do to be saved, he replied, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2: 38). These passages of scripture prove that Jesus and His disciples taught baptism. THE HOLY SPIRIT. The last passage quoted shows that the gift of the Holy Ghost was to be given to those who obeyed the principles of faith, repentance and baptism. THE TEN COMMANDMENTS. The teachings of the Savior show that it is necessary to observe the ten commandments given through Moses. Upon one occasion a man asked what good thing he should do to gain eternal life. Jesus replied, "Keep the commandments," and then named some of them. (Matthew 19: 17, 18). {294} OTHER COMMANDMENTS. Besides the ten commandments, the Savior gave new ones which He said should be obeyed. Many of these are recorded in the fifth, sixth and seventh chapters of Matthew. TEST DOCTRINES BY CHRIST'S WORD. In our search for the true Gospel we can safely reject any teaching that does not agree with Christ's word. Anyone who says we can be saved without obeying His commandments is in error. "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven." (Matthew 5: 19). "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." (I John 2: 4). Any teacher who adds to these any doctrines of men is a false teacher, and should not be followed. "In vain do they worship me, teaching for doctrines the commandments of men." (Mark 7: 7). MANY CLAIM TO BE TRUE TEACHERS. The teachers of many forms of religion claim that they teach these doctrines of the Gospel of Christ. How are we to decide which one is right? HOW FALSE TEACHERS MAY BE KNOWN. The Savior has furnished a test by which we can prove false teachers. He says, "Beware of false prophets." (Matthew 7: 15). He further adds, "Ye shall know them by their fruits." (10). "By their fruits" means by their works or by their teachings. False prophets or teachers teach falsehoods, and their works are evil. True prophets teach truth, and live righteously. They will not teach anything contrary to the words of the Savior. HOW TRUE BELIEVERS MAY BE KNOWN. The Savior tells us how we might know true believers. He says, "These signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take {295} up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall recover." (Mark 16; 17, 18). The nineteenth verse of the sixteenth chapter of Mark states that these signs did follow the believers in the days of Christ's early apostles. These signs are outward evidences that people are true believers in the Gospel. The absence of them is a proof that faith is lacking, for the same cause will always produce the same effect. OTHER PROOFS. If a person truly believes in the Gospel, sincerely repents of his sins, is baptized for the remission of sins, and has hands laid upon him for the reception of the Holy Ghost, he should know that he has received the true Gospel. "Jesus answered them, and said, My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John 7: 16, 17). OFFICE OF THE HOLY SPIRIT. The Holy Ghost was promised to those who obeyed the Gospel. To all who receive it, it bears witness to the truth of the Gospel. "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." (John 15: 26). "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth." (John 16: 13). If people receive the Holy Ghost they will be led into all truth, according to the promise of Christ. If they are led into all truth they will be led to understand and believe alike. HOW THE SAVIOR'S DISCIPLES MAY BE KNOWN. Jesus told how His disciples may be known: "A new commandment I give unto you, That ye love one another; as I have loved you that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another." (John 13: 34, 35). When people are divided in their religious views it shows that they do not love each other, and are not the disciples of Christ. If they did love each other they would be united. If they possessed the Holy Spirit they would be joined together in love. {206} "The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance." (Galatians 5: 22, 23). THE CHURCH JESUS ORGANIZED. When Jesus dwelt upon the earth He organized a church. Those who believed on Him and obeyed the Gospel became members of that one church. ST. PAUL DESCRIBES IT. The Apostle Paul told the Ephesian saints they were established upon the foundation of apostles and prophets. "Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." (Ephesians 2: 19, 20). He had reference in these words to the church of Christ. THE CHURCH COMPARED TO A MAN'S BODY. He again likened the church to the body of a man. (I Corinthians 12). He showed that the members of the church were like the members of a man's body, and altogether they made a complete whole. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles." (I Corinthians 12: 12, 13). St. Paul continues by explaining that all the members of the body of Christ, or officers of the church of Christ, are dependent upon each other, and each is needed in his place. One cannot do without the other, any more than a man's body can be complete without every limb and organ. OFFICERS NAMED. This same apostle names some of the officers of the church of Christ. He also names in the same connection some of the gifts that are always to be found in that church. "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." (I Corinthians 12: 28). WHAT THESE OFFICERS WERE FOR. In another place he tells the reason for having these officers in the church. {297} "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. . . . That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine." (Ephesians 4: 12, 14). These officers were to continue in the church, "till we all come to the unity of the faith, and of the knowledge of the Son of God." (Eph. 4: 13). NEED OF APOSTLES AND PROPHETS. People differ in their opinions regarding the Gospel. There is, therefore, a need of apostles and prophets to declare the word of God to them. His revealed word will settle all differences and bring those who believe on it to a unity of the faith. WHAT ST. PAUL'S WORDS PROVE. The scriptures just quoted prove that apostles and prophets must always be in the church of Christ. Any church not founded upon apostles and prophets, with Christ as the chief corner stone, is not the true church of Christ. Any religious organization that rejects these and the other officers mentioned as belonging to Christ's church, or does away with the miracles, gifts of healing, helps, governments, and diversities of tongues, is not the true church. POWER TO DO MIRACLES. When Jesus called unto Him twelve apostles He "gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease." (Matthew 10: 1). When He sent them out to preach the Gospel, He told them to say, "The kingdom of heaven is at hand." He also told them to "Heal the sick, cleanse the lepers, raise the dead, cast out devils." (Matthew 10: 7, 8). AUTHORITY TO ACT IN CHRIST'S NAME. Men have no right to choose for themselves to be Christ's apostles or ministers of His Gospel. He said to His disciples, "Ye have not chosen me, but I have chosen you, and ordained you." (John 15: 16). St. Paul says concerning the holy priesthood of Christ, "No man taketh this honor unto himself, but he that is called of God, as was Aaron." (Hebrews 5: 4). {298} He also says, "God hath set some in the church, first apostles, secondarily prophets, thirdly teachers." (I Corinthians 12: 28). This shows that it was not man's right to place men in positions in the church, unless God authorized them to do so. Jesus said John the Baptist was the greatest of prophets, yet he did not presume to baptize with the Holy Ghost, although he had the right to baptize with water. John understood that men should be specially authorized to act in any calling. RESULT OF ACTING WITHOUT AUTHORITY. We read in the scriptures, (Acts 1: 13-17), that certain Jews at one time undertook to act in the name of the Lord. They tried to cast out evil spirits. But they had no authority, and were overpowered by the evil spirits, and duly punished for taking upon themselves to act in the name of the Messiah without authority. CONCLUSIONS DRAWN FROM PASSAGES MENTIONED. From the scriptures mentioned, together with many others of like character, we may conclude that Christ's true apostles have power over unclean spirits and over diseases. They also have authority to act in His name. We can as well conclude that those who think it unnecessary to be authorized to minister in the ordinances of the Gospel are in error. Men may without authority attempt to teach the same doctrines as Jesus taught; they may organize a church after the same pattern; and some may even perform miracles by the power of the evil one, as did the magicians before Pharaoh in the days of Moses; but without authority from heaven to do so their pretensions are vain. We may justly reject any who may have a form of godliness but deny the power thereof. ALL TRUE DISCIPLES PERSECUTED. The disciples of Christ were told that they would have to suffer persecution. The Savior informed them that this should be the case, and led them to expect it. "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. . . If they have persecuted me, they will also persecute you." (John 15: 19, 20). "Woe unto you, when all men shall speak well of you: for so did their fathers to the false prophets." (Luke 6: 26). {299} The Apostle Paul says, "All that will live godly in Christ Jesus shall suffer persecution." (II Timothy 3: 12). OUTWARD SIGNS OF THE TRUE CHURCH. Most of the marks pointed out herein are outward signs by which the true Gospel and church of Christ may be known. The disciples of Jesus may always be recognized by the following signs which have already been pointed out: They will Obey and Teach the Ordinances that Christ has said Must be Obeyed. Those Ordinances are: First, Faith in the Lord Jesus Christ; Second, Repentance; Third, Baptism by Immersion for the Remission of Sins; Fourth, Laying on of Hands for the Gift of the Holy Ghost. They will Teach the Necessity of Obeying all the Lord's Commandments. The Signs or Blessings Promised the Believers will Follow them, They will be United, and will Love one Another. They will be Organized into a Church after the Pattern Mentioned in the Scriptures. They will have Apostles and Prophets at their Head, who will have Power and Authority to Act in Christ's Name. They will be Persecuted as Long as Wickedness Reigns in the Earth. FAITH NEEDED. The pointing out of the marks by which the disciples of Christ are to be known may assist one in searching for the truth. But faith on the part of the individual himself is needed to guide him. It is very important to salvation. HOW TO GET FAITH. The question may be asked, how can this faith so necessary to salvation be gained? "Faith cometh by hearing, and hearing by the word of God." (Romans 10: 17). When one hears the Gospel of Christ--the "glad tidings of {300} great joy"--naturally he should wish it were true, because it is so good. That wish or desire will help greatly to awaken belief in his mind. When a person hopes a thing is true he becomes interested in finding out if it be true. Prejudice is a foe to faith. It often causes one to turn away from that which is good. KNOWLEDGE OF THE GOSPEL NECESSARY TO SALVATION. It is necessary for every individual to know for himself concerning the truth of the Gospel of Christ. "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." (John 17: 3). There is a way to get this knowledge. That way is similar to the way in which we obtain other knowledge. It is by putting works with our faith. "Hereby we do know that we know him, if we keep his commandments." (I John 2: 3). Faith comes by hearing, knowledge by doing. Knowledge is the result of faith. HOW KNOWLEDGE IS GAINED. When a child is told that he can learn to read and write by following the instructions of his teacher he is likely to believe it. If he is told so by his parents or some one whose word he can rely upon he will believe with much assurance or confidence, which is called faith. That faith causes him to act. He follows the instructions of his teacher, and in time learns to read and write. His faith is then turned to knowledge. He does not depend upon the testimony of some one else. He knows from actual experience that the arts of reading and writing can be learned by taking the course marked out. It is the same with the Gospel. When it is obeyed it brings knowledge to the individual. GROWTH OF FAITH ILLUSTRATED BY A PARABLE. One of our Savior's parables shows very beautifully how the word of God, when received in the heart, begins to grow and expand. In His parable of the sower He likens the word of God, or the Gospel, to a seed. (Luke 8: 5-16). Embodied within a tiny seed is the germ or source of a most marvelous power. It is one of the greatest forces of the natural world. Under proper conditions that little mite of matter is capable of the most remarkable development. When {301} a gardener obtains a precious kind of seed, or one that will produce a desirable fruit, he will preserve it with care. He will thoroughly prepare the soil in which he plants it, and will do all in his power to favor its growth. The desire to receive the good fruit he has been told it will produce makes him hope that the seed is good. That hope or wish will inspire him with enough faith to make the test. In due time after planting he finds that the seed has commenced to grow. It puts forth tiny leaves that appear above the soil, and his faith is strengthened. He is assured that the seed had the germ of life within it when he received it. He continues to favor its growth, by keeping down the weeds, by protecting it from the scorching heat of the sun and the blighting breath of the wind and frost. By doing this the gardener sees that the plant continues to increase in size and strength. Thread-like roots spread out in all directions beneath the soil to secure hold therein, as well as to procure sustenance for its life and growth A tender twig shoots upward to receive additional sustenance from the air and the sunlight. Day by day and year by year the plant continues to grow and gain strength, until eventually it becomes a mighty tree. The heat of the sun now only causes it to grow the stronger, and the fierce winds to make its root more firmly planted, so that no ordinary force can resist its power of expansion. In due season the tree produces fruit of its kind. Its seeds ripen and fall to the earth, and they in turn grow, and thus the species is perpetuated forever. With the ripening of the fruit the faith of the man who planted the tree is ripened into perfect knowledge. He knows what was told him about the seed was true, having thoroughly tested it. WORD OF GOD LIKE A SEED. The word of God, or the Gospel of Jesus Christ, is in character like the seed. As the seed contains within it such great physical force, so the word of God possesses most wonderful spiritual power. When the Gospel of Christ is heard by one who has a desire to obtain its fruits, that desire will awaken within him a spark of belief. That belief will cause him to prepare his heart for the reception of the word of God. He will plant it there by seeking to obey its teachings. When once planted there, if cherished, shielded and protected it will grow. Its effect will be similar to that of {302} the seed buried in good soil. Its roots of faith will sink deep in the heart and become firmly planted there. Hope, like a tender twig, will spring heavenward. By this the person will know that the seed was good Day by day and year by year it will strengthen, until neither the heat of temptation nor the storms of adversity can disturb it or uproot it from the heart. It, too, in time will bring forth fruit, the fruit of eternal life. Such is the wonderful character of the word of God, or the Gospel of Jesus Christ. WHERE IS THE TRUE GOSPEL AND CHURCH OF CHRIST? The reader may ask the question, Is the Gospel of Christ, with all its attendant powers, gifts and blessings, upon the earth to-day? If it is, it must be of the character described herein. It must be the same as it was anciently, for it is everlasting and unchangeable in its nature. IT IS UPON THE EARTH. There is a church that claims to teach the very same doctrines that Christ taught. Its members claim to enjoy the same blessings promised the believers. They claim to have the same organization, with living apostles and prophets at the head. These officers claim to have received the same power and authority as Christ's first apostles had. They and their followers have been evil spoken of and persecuted for their religion ever since they were first organized as a church. They manifest all the outward signs by which the followers of Christ may be known. They make the same promises as the former disciples of Jesus made to those who obey the Gospel. The many thousands who have accepted their teachings and obeyed them testify that the promises made to them have been received. THEIR CLAIMS DIFFERENT TO ALL OTHERS. The claims of the members of this Church are different from those of all other professors of religion. They claim to have received their doctrines and their authority direct from heaven, by the visitation of holy angels. There is no other source from which it could be received. The name by which this Church is known is the Church of Jesus Christ of Latter-day Saints. The Lord in a revelation commanded His latter-day disciples to take upon themselves this name. The message of the restoration to earth of the true Gospel of Christ is a glorious one. All who hear it should rejoice in {303} the contemplation that the Lord has again spoken from heaven. The message is such a good one that all mankind should desire and hope that it is true. If they will do this, they will be led to investigate it. Then they will learn for themselves that it is indeed the Gospel of Christ. The Elders of the Church of Jesus Christ of Latter-day Saints, bear witness to the truth of this divine message which they are proclaiming to the nations of the earth. They kindly ask all to lay aside prejudice and examine their claims in the spirit of humility and prayer. "_Do you suppose that this people will ever see the day that they will rest in perfect security, in hopes of becoming like another people, nation, state, kingdom or society? They never will. Christ and Satan never can be friends. Light and darkness will always remain opposites_." --_Brigham Young_. "_Though our religious principles are before the world, ready for the investigation of all men, yet we are aware that the sole foundation of all the persecution against us has arisen in consequence of calumnies and misconstructions, without foundation in truth or righteousness_." --_Joseph Smith_. {304} SIGNS OF CHRIST'S SECOND COMING. WHAT THE BIBLE SAYS CONCERNING HIS ADVENT. BY ELDER EDWIN F. PARRY, LIVERPOOL, ENGLAND. WHAT THE SAVIOR AND HIS APOSTLES AND THE ANCIENT PROPHETS SAY CONCERNING IT--THE MANY THINGS TO TAKE PLACE BEFORE THAT GREAT EVENT--THE SIGNS ALREADY APPEARING. SCRIPTURAL PROOF THAT HE WILL COME. The holy scriptures supply many proofs that Christ will again come to earth. After His resurrection He appeared to His disciples, and was "seen of them forty days." Then "he was taken up; and a cloud received him out of their sight." While the disciples were looking towards heaven as He went up, two men (angels) in white apparel stood by them and said: "Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." (Acts 1: 11). MANNER OF HIS APPEARANCE. Christ's second coming will be both glorious and terrible. "They shall see the Son of man coming in the clouds of heaven with power and great glory." (Matthew 24: 30; Mark 13: 26; Luke 21: 27). "For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works." (Matthew 16: 27; Mark 8: 38). "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." (II Thessalonians 1: 7, 8, 9). TIME OF HIS COMING. The day and the hour of the Messiah's coming is not known. "But of that day and that hour knoweth no man, no, not the angels {305} which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is." (Mark 13: 32, 33). MANY SIGNS OF HIS COMING TO APPEAR. The Bible foretells many things that shall take place before the Savior comes to reign in glory upon the earth. WARS, FAMINES AND EARTHQUAKES. Christ's disciples asked Him to tell them what should be the sign of His coming, and of the end of the world. He answered them in these words: "Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many. And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places." (Matthew 24: 4, 5, 6, 7). GOSPEL OF THE KINGDOM TO BE PREACHED. In addition to this he mentioned another sign. He said: "And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." (Matthew 24: 14). These words have no reference to the ministry of Christ's former disciples. The end of the world, or the end of the reign of wickedness, did not follow their preaching. The Savior certainly referred to a time in the future. He spoke of a special message of the Gospel of the kingdom to be restored in latter days, otherwise the preaching of it would not be a witness or sign to all nations of the near approaching end, as He said it should be. JOHN'S PROPHECY. The beloved Apostle John, in the book of Revelation, foretells many things that should take place after the time of his writings. One thing he describes in these words: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come." (Revelation 14: 6, 7). John evidently refers to the same event as does the Savior. The coming of an angel with the Gospel message for all nations, as predicted by John, should be in the hour of God's {306} judgment. That is at the same time referred to by Jesus, when He said wars and rumors of wars, famines, pestilences, and earthquakes should occur; for these things are some of God's judgments. PREDICTIONS OF DANIEL. The Prophet Daniel also foretells a similar event, which he says, "_shall be in the latter days_." After describing the image Nebuchadnezzar saw in his dream, Daniel explains the meaning of it. He says the image represented Nebuchadnezzar's kingdom and the kingdoms that should be built up after it. The fourth great kingdom--the Roman power--should be divided, and a number of kingdoms should grow out of it. Then he declares a wonderful event shall take place. He says: "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever." (Daniel 2: 44). WHAT DANIEL REFERS TO. Some may think this prophecy refers to the establishing of the kingdom of heaven on earth in the days of Christ's first coming. This cannot be the case. God's kingdom at that time did not "break in pieces and consume" the one great kingdom then existing--the Roman empire. On the other hand the worldly powers, which St. John describes as a "beast," made "war with the saints," and overcame them, and got power over all kindreds, and tongues and nations. (Revelation 13: 7). The kingdom referred to by Daniel, as he plainly says "_shall not_ be left to other people," while the Gospel of the kingdom in the days of Christ's former Apostles was rejected by the Jews and _left to other people_. It was taken to the Gentiles. CONCLUSIONS DRAWN FROM THESE PREDICTIONS. The Apostle John, in speaking of the great event of the future, says he heard voices in heaven saying-- "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever." (Revelation 11: 15). This is also in harmony with Daniel's prediction about the kingdom of God being set up in the latter days. {307} As all these prophecies so nicely agree, we are forced to the conclusion that the Gospel of Christ is to be preached in all the world in latter days as a witness, or sign, of the coming of the Messiah and the establishment of His kingdom. GOD'S ELECT TO BE GATHERED. Other significant events should precede the Savior's second coming. He mentions them also: "But in those days, after the tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. . . . . . And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven." (Mark 13: 24, 25, 27; Matthew 24: 29, 31). St. Luke adds that there shall be "upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth." (Luke 21: 25, 26). That all these things shall be signs of His coming is to be understood from what the Savior adds: "When ye shall see all these things, know that it is near, even at the doors." (Matthew 24: 33; Mark 13: 29; Luke 21: 31). ANCIENT PROPHECIES CONCERNING THE LAST DAYS. More than twenty of the ancient prophets and apostles whose writings are in the Bible predict events that shall happen in the last days, or near the time of Christ's second coming. Many of them prophesy concerning the gathering of the Lord's chosen people, the descendants of Israel. They not only foretell the gathering of the Jews but also the whole house of Israel. Some of the other tribes as well as that of Judah are scattered among all nations. The Prophet Jeremiah says concerning this gathering: "Therefore, behold, the days come, saith the Lord, that it shall no more be said, The Lord liveth, that brought up the children of Israel out of the land of Egypt; but, The Lord liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers. Behold, I will send for many fishers, saith the Lord, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks." (Jeremiah 16: 14, 15, 16). {308} The Prophet Isaiah says: "And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people. . . . . And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth." (Isaiah 11: 11, 12). The Prophets Isaiah and Micah declare: "It shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem." (Isaiah 2: 2, 3; Micah 4: 1, 2). GATHERING OF ISRAEL A SIGN OF CHRIST'S COMING. From what the prophets have said it is evident that this gathering of Israel shall be connected with Christ's reign upon earth, and will therefore be a sign of His coming. The Prophet Ezekiel predicts that Israel shall be gathered, and in the same connection declares the word of the Lord, saying: "I will place them, and multiply them, and will set my sanctuary in the midst of them forever." (Ezekiel 37: 26). The setting of the Lord's sanctuary in the midst of them forever must have reference to the establishing of His kingdom never more to be thrown down. In connection with this gathering Isaiah speaks of a time when enmity among the animal creations shall cease, and when "the earth shall be full of the knowledge of the Lord, as the waters cover the sea," (Isaiah 11: 9), indicating that the gathering will be near the time when peace and righteousness shall prevail upon the earth. SIGNS FOLLOWING THE BELIEVERS. That the blessings of the Gospel, which were in the church in the days of Christ and His apostles, will be restored at the time when the gathering of Israel shall take place is shown by what Isaiah foretells: "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing." (Isaiah 35: 5, 6). A MESSENGER TO APPEAR. There is still another sign to mark the coming of the {309} Messiah. The whole volume of sacred scripture gives proof that it will be manifest. The Prophet Malachi, repeating the Lord's words to him concerning His coming in glory, says: "Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts." (Malachi 3: 1). The following verse shows that this prophecy does not refer to Christ's first coming: "But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fuller's soap." (Malachi 3: 2). It appears from this prediction of Malachi that the Lord will send a messenger to prepare the way for His second coming, as was done at the time of His first coming. It is reasonable to believe this, for it is in full harmony with the teachings of the scriptures. The Prophet Amos says: "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets." (Amos 3: 7). ABUNDANCE OF SCRIPTURE TO PROVE IT. The whole Bible history bears witness to the truth of these words of Amos. It is a record of God's dealings with mankind through the agency of "his servants the prophets," The sacred book tells us nothing concerning the things of God but what has been revealed by His holy prophets. In connection with all important events it relates, we read of some inspired men appearing. These prophets were raised up to deliver special messages from the Lord direct to the people. From time to time the Lord has such messages to declare to mankind. In all past ages He has proclaimed them by the mouths of His prophets. The Lord spoke to these men with His own voice, sometimes face to face, sometimes from the midst of a cloud or from a burning bush, and at other times by a voice from heaven. Before the Lord destroyed the inhabitants of the earth with a flood, He raised up the Prophet Noah to warn the people of the danger they were in, and to point out to them a way of escape. When the Lord was about to raise up a chosen people of the posterity of Abraham, He told that patriarch of His intention. {310} He also renewed the promise to Jacob, by speaking unto him, and Jacob prophesied concerning his posterity. After the children of Israel became slaves to the Egyptians, and when the Lord was about to free them, He revealed His intentions to the Prophet Moses. He chose this man to prepare the people for deliverance and to lead them out of Egypt. When the Jews were about to be taken captives by the Babylonians, prophets were sent to warn them of their danger. Jeremiah and Ezekiel were two of those prophets. The people heeded not their warning, and many were slain or taken as prisoners. When the Lord was about to destroy Nineveh, unless the people repented of their sins, He sent the Prophet Jonah to call them to repentance. The people listened to and obeyed his words and were saved. When the Jewish kingdom was about to be entirely overthrown for the last time, John the Baptist and the Savior Himself appeared to point out the way for the people's salvation; but they were rejected by the great majority. THE FUTURE DETERMINED BY THE PAST. Jesus says about His second advent: "But as the days of Noe were, so shall also the coming of the Son of man be." (Matthew 24: 37). As Noah was sent to warn the people of the approaching flood in his day, is it not reasonable to expect that a prophet will be sent in the latter days to warn the people of the destruction of the wicked, when the Savior comes to take vengeance upon them? The Bible fully establishes the fact that all important things done by the Lord in past ages have been preceded by the appearance of inspired prophets. Surely the greatest event of the world's history--Christ's glorious reign on earth--will be preceded by the appearance of divinely inspired messengers! SIGNS ENUMERATED. Scriptural testimony has been presented in the foregoing to show that a number of signs of Christ's second coming will be made manifest to the world before His appearance takes place: There will be Wars and Rumors of Wars, Famines, and Pestilences, and Earthquakes. {311} The Gospel of the Kingdom shall be Preached in all the World for a Witness unto all Nations. The Sun and Moon shall be darkened, the Stars of Heaven shall Fall, and the Powers of Heaven shall be Shaken. The Lord's Chosen People will be Gathered. The House of the Lord shall be established in the Top of the Mountains. All the Gifts and Blessings of the Gospel shall be Restored. A Messenger shall Come to Prepare the Way Before the Lord. APPEARANCE OF THE SIGNS. The order in which these signs will appear is not clearly stated in the scriptures. It is consistent to believe that several will be apparent at once. Famines and pestilences often occur as the results of war. The preaching of the Gospel and the gathering of the Lord's elect will take time, and may proceed together. It is plainly evident that before the preaching or the gathering the Lord's authorized messenger must appear to begin the work and to show how the Lord desires it carried out. SIGNS ALREADY APPARENT. The "wars and rumors of wars," the rising of "kingdom against kingdom," the "distress of nations," and the "famines, pestilences, and earthquakes" of the present time proclaim that THE COMING OF THE LORD "IS NEAR, EVEN AT THE DOORS." The desire awakened among the Jews to return to Jerusalem, and the efforts being made for them to do so, are also witnesses that THE TIME OF THEIR "REDEMPTION DRAWETH NIGH." WHO BELIEVES THESE THINGS. But what about the messenger to prepare the way before the Lord? How about the preaching of the Gospel of the kingdom in all the world? Where are the gifts and blessings of the Gospel--the signs to follow the believers? Where are the chosen people being gathered? And where is the house of the Lord being established? In this age of unbelief who is looking for the fulfillment of these important events which must surely come to pass? Well might the Savior ask the question: "When the Son of {312} Man Cometh, shall he find faith on the earth?" "As the days of Noe were, so shall also the coming of the Son of man be." There were but few believers in Noah's day. A PEOPLE PREPARING FOR CHRIST'S COMING. The Latter-day Saints claim that the divinely inspired messenger has come to prepare the way before the Lord. They know that the gifts, powers and blessings of the Gospel have been restored, for they are partakers of them. Among them the eyes of the blind have been opened, the ears of the deaf unstopped, and the lame healed. Their missionaries in a humble way have been proclaiming the Gospel of the kingdom for over sixty years; and thousands of them are among the nations of the earth declaring it at the present time. Many of those who have believed their message have been gathered out from all nations, "from the four winds," from the "islands of the sea," from the "mountains" and "hills," and the "holes of the rocks." They have built the Lord's house in "the top of the mountains," where "all nations shall flow unto it," as they are now doing. There they are being taught the Lord's ways, that they might more fully "walk in His paths." The claims of the Latter-day Saints are worthy of the earnest and prayerful consideration of all who are seeking to prepare for the coming of the Lord. "_We have turned the barren, bleak prairies and swamps into beautiful towns, farms and cities, by our industry; and the men who seek our destruction and cry thief, treason, riot, are those who themselves violate the laws, steal and plunder from their neighbors, and seek to destroy the innocent, heralding forth lies to screen themselves from the just punishment of their crimes by bringing destruction upon innocent people_." --_Joseph Smith_. {313} SAVED BY GRACE THROUGH OBEDIENCE. IMPORTANT QUESTIONS CONCERNING SALVATION ANSWERED BY THE WORD OF GOD. EDWIN F. PARRY, LIVERPOOL ENGLAND. BIBLE TEACHINGS UPON THIS SUBJECT--IMPORTANT QUESTIONS CONCERNING SALVATION ANSWERED BY THE WORD OF GOD SALVATION FREE TO ALL WHO WILL OBEY--FAITH ALONE WILL NOT SAVE--TRUE FAITH CANNOT BE SEPARATED FROM WORKS OF OBEDIENCE--ILLUSTRATIONS OF SALVATION BY GRACE. IS SALVATION FREE TO ALL? The Bible plainly says that it is. St. Paul tells us that our Savior "Will have all men to be saved." (I Timothy 3: 4). John tells us that "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved." (John 3: 16, 17). ARE ALL MEN SINNERS? The Bible says so. "There is none righteous, no, not one." (Romans 3: 10). "For there is not a just man upon earth, that doeth good, and sinneth not." (Ecclesiastes 7: 20). "If we say that we have no sin, we deceive ourselves, and the truth is not in us." (I John 1: 8). WHAT IS THE LORD'S INVITATION AND PROMISE TO SINNERS? He invites them to come unto Him, and promises them rest unto their souls and forgiveness of their sins. "Come unto me, all ye that labor and are heavy laden, and I will {314} give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly of heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." (Matthew 11: 28-30). "Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." (Isaiah 1: 18). CAN SINFUL MAN SAVE HIMSELF? No. The Apostle Paul says salvation "is the gift of God," (Ephesians 2: 8); he also says, "The wages of sin is death; but the gift of God is eternal life." (Romans 6: 23). THEN BY WHAT MEANS CAN MAN BE SAVED? Only through the grace of God, which means by His goodness, favor, or kindness. "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast." (Ephesians 2: 8, 9). DOES THIS MEAN THAT WE ARE TO DO NOTHING? Certainly not, for the next verse of St. Paul's writing states that we must perform good works. "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (Ephesians 2: 10). WHAT IS THIS GIFT OF GOD WHICH BRINGS SALVATION TO MAN? It is the atonement made by Jesus Christ, by which He took away the sin of the world. "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God." (I Peter 3: 18). "Behold the Lamb of God, which taketh away the sin of the world." (John 1: 29). FROM WHAT IS MAN SAVED BY CHRIST'S ATONEMENT? First, from the effects of Adam's fall, which is death. "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." (I Corinthians 15: 21, 22). Second, from the sins man himself commits, provided he accepts the grace which Christ offers. {315} "And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world." (I John 2: 2). HOW CAN MAN RECEIVE THE GREAT GIFT OF SALVATION FROM SIN? Only by obeying the Gospel of Jesus Christ; that is, by doing what He has commanded. There is no other way. St. Paul says of Christ: "Being made perfect, he became the author of eternal salvation unto all them that obey him." (Hebrews 5: 9). The Savior Himself says: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my father which is in heaven." (Matthew 7: 21). "If ye love me, keep my commandments." (John 14: 15). "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." (John 14: 21). SHALL WE BE JUDGED ACCORDING TO OUR BELIEF OR ACCORDING TO OUR OBEDIENCE? The scriptures tell us that every man will be rewarded according to his works. "For the Son of man shall come in the glory of his father with his angels; and then he shall reward every man according to his works." (Matthew 16, 27). "Who will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath." (Romans 2: 6, 7). "And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. (Revelation 20: 12, 13). WHAT WILL BE THE PENALTY OF DISOBEDIENCE? The Apostle Paul says the Lord Jesus will take vengeance upon those who obey not the Gospel of Christ. "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." (II Thessalonians 1: 7, 8). {316} The Apostle James says people deceive themselves if they do not the things the Lord commands: "Be ye doers of the word, and not hearers only, deceiving your own selves." (James 1: 22). "What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?" (James 2: 14, 15, 16). The Apostle John gives this testimony concerning those who obey the Lord: "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." (Revelation 22: 14). ARE NOT MANKIND CLEANSED FROM SIN BY THE BLOOD OF JESUS? Yes, if they follow Him, that is, keep His commandments. "This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." (I John 1: 5, 6, 7). #DOES THE OBEDIENCE WHICH THE LORD REQUIRES MEAN BELIEF ONLY? No; for true belief, or faith, cannot be separated from works. Jesus says, "He that believeth on me, the works that I do shall he do also." (John 14: 12). "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." (Matthew 7: 21). "And why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6: 46). "Ye are my friends, if ye do whatsoever I command you." (John 15: 14). The Apostle James also tells us, "Even so faith, if it hath not works, is dead, being alone." (James 2: 17). Knowing that a man cannot show that he has faith except by his works, this Apostle adds: "Show me thy faith without thy works, and I will show thee my faith by my works." (James 2: 18). {317} To make it plain that a belief without works is not a living faith and will not save, he says, "The devils also believe and tremble." (James 2: 19). WHAT WORKS ARE REQUIRED WITH OUR FAITH? The ordinances of the Gospel, such as repentance, baptism and the laying on of hands, and all the works of righteousness God has commanded. Jesus says concerning repentance and baptism, "Repent: for the kingdom of heaven is at hand." (Matthew 4: 17). "Except ye repent, ye shall all likewise perish." (Luke 13: 5). "He that believeth and is baptized shall be saved." (Mark 16: 16). The Apostle Peter says, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2: 38). In regard to works of righteousness Christ says: "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." (Matthew 5: 20). "He that endureth to the end shall be saved." (Matthew 10: 22). Upon this subject the Apostle Peter writes: "Add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity." (II Peter 1: 5-7). DOES ANY PART OF THE BIBLE TEACH THAT MAN CAN BE SAVED WITHOUT WORKS? No. The passages that some people suppose teach such a doctrine are not fully understood by them. Paul and Silas said to the jailer, when he asked them what he should do to be saved, "Believe on the Lord Jesus Christ, and thou shalt be saved and thy house." (Acts 16: 31). They knew that the jailer could not truly believe without obeying. That he did obey is shown by the words that follow: "And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway." (Acts 16: 33). On the day of Pentecost the Apostle Peter repeated these words from the prophecy of Joel: {318} "And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved." (Acts 2: 21). But on the same occasion he commanded every one of them to repent and be baptized. (Acts 2: 38). St. Paul says, "A man is justified by faith without the deeds of the law." (Romans 3: 28). It is made plain by other remarks which he makes in the same connection that he refers to the Jewish law, and not to deeds of righteousness, nor Gospel ordinances. In no place does the Bible teach that faith without works will save. AN ILLUSTRATION. Suppose a farmer were told these words by a friend: "If you only had a horse, you might do much more work." The farmer would at once understand that his friend meant that he should not only procure a horse, but that he should feed it, and use it in the harness in order to get the work performed. He would be considered a very foolish man if he merely bought the horse, and never fed it or used it, simply because his friend did not say the words "You must feed it and make use of it after you get it." The horse would soon die, and then be of no use to the owner if he treated it in such a way. Anyone who says he believes in Jesus Christ and never obeys His commandments has but a dead faith, which is of no more use to him than is a dead horse to a farmer. WHAT KNOWLEDGE DOES THE BIBLE SAY IS NECESSARY TO ETERNAL LIFE? A knowledge of our Father in heaven, and our Redeemer. "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." (John 17: 3). CAN THIS KNOWLEDGE BE OBTAINED WITHOUT OBEDIENCE TO THE COMMANDMENTS OF THE LORD? It cannot. The Apostle John says: "Hereby we do know that we know him, if we keep his commandment. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." (I John 2: 3, 4). {319} CAN THERE BE MORE THAN ONE WAY OF SALVATION, OR MORE THAN ONE TRUE GOSPEL AND CHURCH OF CHRIST? No. The Savior taught only one way, and organized but one church. He says: "I am the way, the truth and the life: no man cometh unto the Father, but by me." (John 14: 6). "He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." (John 10: 1). St. Paul says concerning the one Gospel of Christ: "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." (Galatians 1: 8). The same Apostle says concerning the Church of Christ: "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism." (Ephesians 4: 4, 5). St. John gives this warning against those who teach not the necessity of abiding in Christ, that is obeying all His doctrines: "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed, is partaker of his evil deeds." (II John 10, 11). IF ORDINANCES AND COMMANDMENTS MUST BE OBEYED HOW ARE MANKIND SAVED BY GRACE, WHICH IS A FREE GIFT? The Gospel plan is given through the grace of God. It is a gift to man. If man refuses to obey it he rejects the gift, which is the only means of his salvation. "I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth." (Romans 1: 16). TRUTHS DECLARED BY THE WORD OF GOD. The passages already given are from the writings and sayings of divinely inspired apostles and prophets. They are the words of God, for these men "spake as they were moved by the Holy Ghost." With many other passages in the Bible they prove that-- Salvation is Free to all. All men are Sinners. {320} The Lord Invites all Sinners to come to Him, and Promises them Forgiveness. Sinful man Cannot save Himself. He can only be Saved by the Grace of God. He can only partake of the Full Grace of God by Obeying the Gospel of Christ. Obedience means to Keep the Commandments as well as to Believe. The Bible Teaches no other way of Salvation. SALVATION AND EDUCATION. The Gospel which redeems from sin may be likened unto a course of education which redeems from ignorance. The two are so near alike that if we understand the one we may be able to understand the other. Sometimes wealthy men establish schools that are free to the public. All who desire to get an education are invited to receive it freely. It might be said that it is by the grace or kindness of these men that those who accept their offer are educated. But to receive the education they offer so freely one must comply with the rules of the school. He cannot enter unless he is willing to do so. After he has entered the pupil must obey the instructions given or he never will gain the education offered, although it is offered freely. Salvation in the kingdom of heaven is very much the same. It is offered to all freely, but to receive it one must accept of the conditions upon which it is tendered; and he must gain it by obedience to the instructions of the Savior, who made salvation free to mankind. SIN AND DEBT. Sin may be likened unto a debt. Sometimes men get into debt and are unable to pay what they owe. Suppose a man in this condition was told by the man to whom he was in debt that he would be forgiven if he would agree to certain conditions. Such a man would not expect forgiveness unless he made the promise and kept his agreement. All men are sinners before the Lord, and they cannot free themselves from their sins. The Savior, however, promises them forgiveness on condition of their obedience to His commandments. How then can we expect to receive forgiveness unless we accept His offer and obey His word? {321} THE BEGINNING OF THE GOSPEL OF JESUS CHRIST. RULES THAT MUST BE OBEYED BY ALL WHO ENTER CHRIST'S CHURCH. BY ELDER EDWIN F. PARRY, LIVERPOOL, ENGLAND. ###WHAT IS SALVATION? Salvation means redemption from eternal death, and deliverance from the effects of sin. It is the gift of God to man. "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God." (Ephesians 2: 8). Adam's transgression, or original sin, brought eternal death upon mankind. The atonement made by the Savior made redemption from that eternal death general or universal; that is, all will be redeemed from it. Both good and bad will be resurrected. "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." (I Corinthians 15: 21, 22). OUR OWN SINS. Salvation from our own sins is a special blessing of our Heavenly Father. It is offered freely, but all who desire it must accept it upon the condition specified. That condition is obedience to the Gospel of Jesus Christ. WHAT IS THE GOSPEL? The Gospel of Jesus Christ is called the plan of salvation. It is a system of rules by complying with which salvation may be gained; hence it is called in the scriptures the "power of God unto salvation." {322} There are many systems or branches of knowledge known to man, such as that of music, of chemistry, of mathematics, of geometry, etc. By learning and practicing the rules of one of these systems a person can receive the benefits to be had from that particular system. By learning and practicing the rules of the Gospel we can receive the blessing it offers, which is salvation. To enjoy the privileges and blessings of civilized society children have to learn the rules or customs of civilized people. This they do by obeying the teachings they receive from their parents. If an uncivilized man wishes to associate with civilized people, and enjoy their company, he must be willing to obey their teachings, or the rules of their society. The Gospel of Jesus Christ leaches the rules of conduct that are to be observed by all who are saved in the kingdom of heaven. These rules are simple, but they are very strict. They must be obeyed. THE FIRST RULE--FAITH. The first rule or principle of the Gospel is faith in God. The Apostle Paul says: "Without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." (Hebrews 11: 6). It is shown in the above passage that we cannot come to God without believing that He exists, and also that He rewards them that diligently seek Him. In order to believe that God rewards all that seek Him, we must trust Him, or have confidence in His word. That is, we must rely upon His promises. This is the full meaning of faith. The same apostle gives this definition of faith: "Faith is the substance" [assurance] "of things hoped for, the evidence of things not seen." (Hebrews 11: 1). The reason why it is impossible to please God without faith is because He desires that His children should come unto Him, that they might be saved. It pleases Him when they keep His commandments, while He is displeased when they are disobedient. NATURE OF TRUE FAITH. True faith is sometimes called living faith. It is capable of growing. When exercised it becomes stronger. When we {323} trust in the Lord we prove to ourselves that He can be relied upon. We learn that His word can be depended upon, and so our confidence in Him is increased. By the continued exercise of faith in God it becomes a principle of great power. Men by it have influence with the Lord. By it they are enabled to do many marvelous things. Jesus says, "If thou canst believe, all things are possible to him that believeth." (Mark 9: 23). "If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you." (Matthew 17: 20). "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." (Mark 11: 24). POWER OF FAITH. St. Paul mentions many great things done by the power of faith, and speaks of a number of men of old "who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens." (Hebrew 11: 33, 34). Knowing the great power of living faith, the Savior promised with assurance that marvelous blessings should follow all who believe on the Lord. These blessings, He said, should be signs or evidences of their belief. "These signs shall follow them that believe; in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." (Mark 16: 17, 18). All these blessings were enjoyed by believers in former days. They are also received by true believers to-day. The result of faith is always the same. If it was possible for miracles to be performed by the power of faith in ancient times it is equally possible to do the same by faith at the present time. NECESSITY OF MIRACULOUS GIFTS. It is necessary that the signs or gifts of the Gospel should follow believers in our day as well as in past ages. They furnish a proof of our faith. If our faith is not sufficient to bring to us the temporal blessings of God which we need or desire, then we have cause to fear that our faith is not strong enough to bring to us eternal salvation. It is possible for a {324} person to be mistaken in estimating his own faith. Sometimes people over-estimate their strength, and only learn of their mistake when they make some test of it. Persons can also overestimate the faith they possess, and if they do not test it they may deceive themselves. Faith, like bodily strength, can only be developed or increased by exercising it; and a person once possessing faith may lose it by disuse, as one loses his strength of muscle when it is not exercised. EXISTENCE OF FAITH SHOWN BY WORKS. True faith is always made manifest by works. When a person has faith in the Lord he will show it by his works of obedience; that is by keeping the commandments of God. It is useless for any one to profess that he has faith, if he does not show it by his obedience. The Savior asks the question, "Why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6: 46). The Apostle James says we deceive ourselves if we are not doers of the word: "Be ye doers of the word, and not hearers only, deceiving your own selves." (James 2: 22). He further adds that it is not profitable to say we have faith and do not perform works, and that the best way to show our faith is by our works: "What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works; shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble." (James 2: 14-19). ANOTHER EVIDENCE OF FAITH. True faith can be recognized by another proof or test. When it is obtained it causes its possessor to be very humble. It is always accompanied with humility. It convinces its possessor that he is a sinner, and he feels penitent. THE SECOND RULE--REPENTANCE. Repentance is the second rule or principle of the Gospel of Christ. It naturally follows faith in God and Jesus Christ. True faith leads to repentance of sin as one step up a ladder leads to the next. {325} MEANING OF REPENTANCE. According to the teachings of the scriptures, to repent means to feel sorrow for sins committed and to turn away from them; that is to do them no more. St. Paul, in writing to the Corinthian saints, says to them concerning their repentance: "Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of; but the sorrow of the world worketh death." (II Corinthians 7: 9, 10). The same apostle in exhorting the Ephesians to repent told them what they should do, or how they should repent. He says, "Let him that stole steal no more." (Ephesians 4: 28). One who sincerely repents will also seek to make restitution for wrongs done. If he has stolen he will return, if possible, that which he has taken. Such is the full meaning of repentance--to forsake sin. NECESSITY OF REPENTANCE. Repentance is very necessary to salvation in the kingdom of heaven. Those who have been led to exercise faith in the Lord are under great condemnation if they do not repent. They are in rebellion against Him and cannot receive His approbation. Unless they turn from their sins they are not fit subjects for His kingdom. Both John the Baptist and Jesus began their labors in the ministry by calling upon the people to repent. "In those days came John the Baptist, preaching in the wilderness of Judea, and saying, Repent ye: for the kingdom of heaven is at hand." (Matthew 3: 1, 2). "From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand." (Matthew 4: 17). John refused to baptize those who came to him, without repenting, and told them to bring forth "fruits meet for repentance." (Matthew 3: 7, 8). Neither faith nor baptism will benefit a person unless he repents also. The object of the Gospel is to bring mankind back to God. Through sin they are separated from Him. "Your iniquities have separated between you and your God, and your sins have hid his face from you." (Isaiah 59: 2). {326} To return to Him it is necessary to put away sin--to repent of it. "Know ye not that the unrighteous shall not inherit the kingdom of God?" (I Corinthians 6: 9). "Except ye repent, ye shall likewise perish." (Luke 13: 3). It is only upon certain conditions that the blood of Christ cleanseth from all sin: "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." (I John 1: 7). In order to "walk in the light" we must turn away from the dark paths of sin. THE THIRD RULE--BAPTISM. Repentance alone does not remit sin, yet every one who is truly penitent desires that his sins be remitted. It is through the atonement of Jesus Christ that a remission of sins is obtained. To make that atonement effective to each individual the Savior has instituted an ordinance. By obeying that ordinance, after repenting of his sins, a person can receive a remission or forgiveness of them. TRUE MODE OF BAPTISM. The ordinance for the remission of sins is called baptism. The meaning of the word baptize is to immerse or dip. The only proper mode of baptism is by immersion. All the baptisms described in the New Testament were performed by immersion. St. Matthew says concerning the baptism of Jesus: "And Jesus, when he was baptized, went up straightway out of the water." (Matthew 3: 16). This shows that He must have gone down into the water. "And John also was baptizing in Aenon near to Salim, because there was much water there." (John 3: 23). This is also a proof that John baptized by immersion. The baptism of the eunuch by Philip is described thus in the Bible: "They went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip." (Acts 8: 38, 39). {327} This, again, shows the manner of baptism practiced by the Savior's disciples. St. Paul writes: "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." (Romans 6: 3, 4, 5). The apostle here likens baptism to the burial and resurrection of Christ. Any ordinance called baptism performed in some other way is not in the likeness of Christ's death and resurrection, and is not baptism at all. All the early church historians testify that baptism by immersion was practiced during the first centuries after Christ. WHAT BAPTISM IS FOR. The following passages of scripture show that baptism is for the remission of sins: "John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins." (Mark 1: 4). "And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins." (Luke 3: 3). "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins." (Acts 2: 38). The scriptures tell of no ordinance or means by which a remission of sins can be obtained without baptism. Faith and repentance are not sufficient. The Bible says of John the Baptist's ministry: "All the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him." (Luke 7: 29, 30). It appears from this that those who refuse to be baptized reject the counsel of God against themselves. To do this is a great sin, and the only way to repent of it is to obey the counsel of God, and the counsel of God is to be baptized. Cornelius, who is described as "a devout man, and one that feared God," and who was visited by an angel from heaven was commanded to be baptized. (Acts 10: 48). This shows {328} that baptism is necessary for all mankind, no matter how righteous they may be. OTHER PURPOSES OF BAPTISM. Jesus said it was necessary for Him to be baptized, in order to fulfill all righteousness, though He was without sin: "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfill all righteousness." (Matthew 3: 13, 14, 15). If it was becoming or proper that the Savior, who was without sin, should obey this ordinance, how much more becoming and necessary it is for all mankind, who are in sin, to follow Him and be baptized! Baptism is one of the ordinances by which persons are admitted into the church of Christ, as shown by the following scriptures: "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls." (Acts 2: 41). "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." (John 3: 5). To be "born of water" one must be baptized in water. Upon another occasion Jesus said, "He that believeth and is baptized shall be saved: but he that believeth not shall be damned." (Mark 16: 16). In no part of the scripture is it stated that man can be admitted into the church of Christ or be saved without baptism. It is an ordinance binding upon all who have reached the age of accountability. The words of Jesus to the thief on the cross, "To-day shalt thou be with me in paradise," (Luke 23: 43), are believed by some to mean that the thief was promised salvation without complying with the ordinance of baptism. The Apostle Peter says Christ, after being "put to death in the flesh," "went and preached unto the spirits in prison; which sometime were disobedient, when once the long-suffering of God waited in the days of Noah." (I Peter 3: 18, 19, 20). Three days after His crucifixion, and after He was resurrected, Jesus said to Mary: "Touch me not; for I am not yet ascended to my Father." (John 20: 17). This proves that Christ did not go to heaven on the day He told the thief he would be with {329} Him in Paradise; if He did not, then it is evident that the thief did not. THE BAPTISM OF INFANTS. The baptism of infants is not an ordinance of Christ's church. He never instituted such a practice, and does not require it nor approve of it. Baptism as has been shown, is for the remission of sins, and for admission into the kingdom of God. It must follow faith and repentance. Infants are without sins; they are unable to exercise faith, or to understand repentance. Concerning them Jesus says: "Suffer the little children to come unto me, and forbid them not: FOR OF SUCH IS THE KINGDOM OF GOD." (Mark 10: 13, 14). THOSE WHO HAVE DIED WITHOUT BAPTISM. If this ordinance is so essential to salvation, it might be asked, what becomes of those good people who die without baptism, not knowing it is necessary? Will they be lost? It might also be asked, What will become of those good people who die without believing on the Lord Jesus Christ, never having heard of Him? Let the scriptures answer these questions: "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." (John 3: 19). "Where no law is, there is no transgression." (Romans 4: 15). "For sin is the transgression of the law." (I John 3: 4). "That servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required." (Luke 12: 47, 48). These passages of scripture are sufficient to make it clear that people are not condemned until they, after having the privilege of complying with the law of God, reject it. The Lord in His infinite mercy has provided means by which all who die without the privilege of hearing and obeying the Gospel may be saved by future compliance.[1] But those who do hear it and refuse to obey its teachings simply because other good people before them who died without {330} the opportunity did not comply with them in this life, will surely be under condemnation. BAPTISM A TEST OF OBEDIENCE. The fact that baptism is a commandment of God should be enough to convince any one that it must be observed. It is not an unreasonable requirement. The Lord promises salvation to those who obey Him. Baptism is one of the tests of obedience. Nothing but a lack of faith, repentance and humility will cause one to object to baptism. An unwillingness to submit to baptism is a proof that faith and repentance have not been complied with. Baptism therefore serves as a test of one's faith and repentance, just as repentance is a test of faith. A spirit of repentance and humility proves that we have faith; and an honest desire to accept baptism proves that we manifest faith, repentance and humility. When these three rules or principles have been sincerely obeyed we are prepared for the next one. By complying with it the Lord's approval of our course is to be received. THE FOURTH RULE--LAYING ON OF HANDS. Following the ordinance of baptism by immersion in water for the remission of sins, is that of laying on of hands for the reception of the Holy Ghost. The manner of conferring the Holy Ghost in the days of the apostles was by the ordinance of laying on of hands, as the following passages will show: "Then laid they their hands on them, and they received the Holy Ghost." (Acts 8: 17). "When Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money." (Acts 8: 18). "When Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." (Acts 19: 6). Those who truly believe, sincerely repent of their sins, and are baptized by one having authority are entitled to receive this ordinance of laying on of hands for the reception of the Holy Ghost. If it is performed by one called of God, that is, one having authority to administer His ordinances, the Lord will sanction the act by bestowing the gift of the Holy Ghost upon those who receive the ordinance. NECESSITY OF LAYING ON OF HANDS. The scriptures show that it is very essential that this ordinance be received by all who accept the Gospel of Christ. Like that of baptism, it is one by which mankind are admitted {331} into the church of God. When the people of Samaria accepted Philip's testimony and were baptized, Peter and John were sent to lay hands upon them, that they might receive the Holy Ghost. (Acts 8: 14-17). If it was not necessary that the people of Samaria should have this ordinance attended to the apostles would not have gone to the trouble of sending Peter and John unto them for that purpose. OFFICE OF THE HOLY SPIRIT. The influence of the Holy Spirit may be felt by men and women who have not complied with all these rules of the Gospel. The Spirit of the Lord leads people to have faith, to live good lives, and to perform many good works, but it will never manifest to any one that his life is fully approved of the Lord without obeying these ordinances or rules of His church. People should not think themselves saved because they have felt the influence of the Holy Ghost prompting them to do right. If they do not obey its promptings by keeping the commandments of Christ, that Spirit will not remain with them. The Lord says, "My spirit shall not always strive with man." (Genesis 6: 3). Jesus said to His disciples, "I will pray the Father, and he shall give you another Comforter; that he may abide with you forever." (John 14: 16). This promise of a Comforter to abide with them forever was on condition of obedience, as may be learned by reading what follows in the same chapter of John's Gospel. Jesus further promised that the Holy Ghost would lead His disciples into all truth: "When he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come." (John 16: 13). In order to be guided into all truth, and to receive the other blessings conferred by the Holy Spirit, we must obey these first principles of truth that have been mentioned. Unless we do this we never can make further progress. RULES HEREIN EXPLAINED. In the foregoing the first principles of the Gospel of Christ have been briefly explained, namely. 1. Faith in God and in His Son Jesus Christ. 2. Repentance. {332} 3. Baptism by Immersion, for the Remission of Sins. 4. Laying on of Hands for the Gift of the Holy Ghost. That this is the order in which these principles were taught by the Savior and His disciples, is evident from the writings of the New Testament. John the Baptist first called upon those who believed his word to repent of their sins; and he refused to baptize those who did not show fruits of repentance. (Matthew 3: 2-8). He also promised that after their baptism of water they should receive the baptism of the Holy Ghost. (Matthew 3: 11). To those who believed his words, spoken on the day of Pentecost, the Apostle Peter said, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Act 2: 38). The people of Samaria who believed Philip's preaching "were baptized, both men and women." (Acts 8: 12). Afterwards Peter and John were sent to them that they might receive the Holy Ghost: "Then laid they their hands on them, and they received the Holy Ghost" (Acts 8: 17). These four rules must be obeyed in order to gain admission into Christ's church. They are the beginning of the Gospel of Jesus Christ. These doctrines were taught by the Savior and His disciples, as recorded in the Bible. There is no other way of entering the Church of Christ. Anyone who teaches that there is some other way is under condemnation. St. Paul says: Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." (Galatians 1: 8). St. John, in speaking of the doctrine of Christ, says: "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds." (II John 10, 11). All the doctrines taught by Jesus and His disciples are believed and taught to-day by the Church of Jesus Christ of Latter-day Saints; and all the blessings and gifts that characterized the primitive church are enjoyed by the Latter-day Saints. {333} Footnotes: 1. For further information upon this subject see tract No. 5, entitled "A Prophet of Latter Days." THE ANGEL WITH THE GOSPEL. BY ELDER ORSON PRATT, IN MILLENNIAL STAR, 1866. "And I saw another angel fly in the midst of heaven having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, fear God, and give glory to him, for the hour of his judgment is come; and worship him that made heaven and earth, and the sea, and the fountains of waters."--_Rev_. 14: 6-7. Has the angel, seen in John's vision on Patmos, yet come? Or will he hereafter come? The Latter-day Saints are diligently and boldly declaring to the nations that the angel has come, that he has appeared unto chosen witnesses, that he has committed the everlasting Gospel to them, commanding them to preach it to all people, to cry with a loud voice that the hour of God's judgment is come, to call upon all to fear God, and give glory to Him, and worship Him, etc. There are some who have heard this solemn testimony of the servants of God, who are in doubt upon this all important subject. They suppose that the angel himself was to preach this Gospel to all mankind, and that the angel himself was to cry with a loud voice, etc. And because all people have not heard the angel speak, and have not heard the everlasting Gospel from his own mouth, and have not heard him cry with a loud voice, they suppose he has not come and denounce the Saints as false witnesses. But let unbelievers candidly investigate the words of the text, and see if they are justified in drawing this hasty conclusion. By a careless glance at the passage, one might suppose that the heavenly messenger himself was to do all the work of preaching; but the words evidently do not warrant such a construction. The angel was to fly having the everlasting Gospel; but that he was to preach the same to all people, is not mentioned in the text; neither is it, in that place, declared that he should publish with a loud voice, to all nations, any proclamation. When he left the heavenly worlds and came to earth, and committed the message he was intrusted with, into the hands of chosen vessels, commanding them to preach it, he had fulfilled his part of the sacred mission, so far as the introduction of the heavenly message among them was concerned. {334} The words, "To Preach Unto Them That Dwell on the Earth," could be fulfilled by other agents, under the angel's authority and direction; and the same agency which does the preaching is also commissioned to say, "With a Loud Voice, Fear God, and Give Glory to Him for the Hour of His Judgment Is Come." If the passage had definitely said that the angel who brings the Gospel should likewise preach it, with a loud voice, there would have been some slight foundation for apparent objections to the Saints' testimony, but even then the objections would be only apparent, for this great dispensation is not yet ended, and there could be no evidence brought that the angel would not, near the close of the dispensation, actually publish with a loud voice to all people, the very hour of God's judgment, in all its fierceness and terror, so that all people would hear His voice. But such a wonderful and miraculous proclamation in the heavens would not preclude the angel from sending agents just prior to prepare a people for so great an event. When we look at the angel's mission, by the aid of reason, the conviction at once forces itself upon the mind that he will authorize missionaries to carry the Gospel to all nations; otherwise how could believing penitent souls obey the Gospel ordinances? Is it reasonable to suppose that the angel would travel around on the earth, and baptize, and confirm by the laying on of hands for the baptism of the Holy Ghost, and minister the sacrament, and attend to all church ordinances? It is not only reasonable, but certain, that the everlasting Kingdom of God will be established on the earth, through the reception of the Gospel that the angel brings; if so, there must be officers called and ordained, such as Apostles, Prophets, etc., etc., to minister ordinances; otherwise, the everlasting Gospel, though proclaimed in the heavens by a mighty angel, would be of no use. Reason, therefore, would testify at once, that the angel at first only brings the Gospel, and directs other inspired agents to minister in its numerous ordinances, to build up the Kingdom, to publish with a loud voice the solemn testimony, that the hour--the terrible hour of God's judgment is come. Let no one suppose that because the angel has begun the fulfillment of John's vision, that he has fully accomplished all things in relation to it. Hear what new revelation says upon the subject. "And now, verily, saith the Lord, that these things might be known among you, O inhabitants of the earth, I have sent forth mine angel flying through the {335} midst of heaven, having the everlasting Gospel, who hath appeared unto some, and hath committed it unto man who shall appear unto many that dwell on the earth; and this Gospel shall be preached unto every nation, and kindred, and tongue and people, and the servants of God shall go forth saying with a loud voice, fear God and give glory to Him, for the hour of His judgment is come; and worship Him that made heaven, and earth, and the sea, and the fountains of waters, calling upon the name of the Lord day and night, saying, O, that Thou wouldst rend the heavens, that Thou wouldst come down, that the mountains might flow down at Thy presence. And it shall be answered upon their heads, for the presence of the Lord shall be as the melting fire that burneth, and as the fire which causeth the waters to boil," etc. (_Doc. and Cov. sec. 108: par. 7_.) This same angel is yet to appear unto many; his mission therefore is not fully completed. Another grand event connected with his mission is to be fulfilled, when the seven angels sound their trumpets, in the morning of the seventh thousand years; then all people, both in heaven and on earth, will hear. But we will quote the word of the Lord: "And another trump shall sound, which is the fifth trump, which is the fifth angel who committeth the everlasting Gospel--flying through the midst of heaven, unto all nations, kindreds, tongues, and people; and this shall be the sound of his trump, saying to all people, both in heaven and in earth, and that are under the earth; for every ear shall hear it and every knee shall bow, and every tongue shall confess, while they shall hear the sound of the trump, saying, fear God, and give glory to Him who sitteth upon the throne forever and ever; for the hour of his judgment is come. And again another angel shall sound his trump, which is the sixth angel, saying, she is fallen who made all nations drink of the wine of the wrath of her fornication; she is fallen, is fallen!" (_Doc. and Cov. sec. 7: par. 31-32_.) Thus we have traced the great mission of the angel, from the time that he flies with the everlasting Gospel, and commits it to man, until the grand closing up scene of this wicked world, by the sounding of the seven trumpets. In this last drama the angel of the Gospel will figure as the fifth in the series. In that awful day, our friend, Mr. William Brook, of Bradford, who has written to us, asking questions upon this sublime subject, will have no more supposed reason to complain, because the angel has not complied with all his suppositions in regard to his mission. Whether in heaven, {336} on earth, under the earth, or among the hosts of hell, every ear will hear the sound of the trump, and every knee bow, and confess to the glory of God, and acknowledge the power, authority and majesty of Him who sits upon the throne, and of His holy angels who go forth at His bidding. Because God has given the keys of the everlasting Gospel to the fifth angel, let no one suppose that he alone will act in the great latter-day dispensation. Other angels have their missions to perform, and will assist in the wonderful work. We again quote from the revelations given to that great Prophet Joseph Smith, taken from his inspired key to John's vision on Patmos. The Prophet inquires as follows: "What are we to understand by the four angels spoken of in the seventh chapter and first verse of the Revelation?" He answers: "We are to understand that they are four angels sent forth from God, to whom is given power over the four parts of the earth, to save life and to destroy; these are they who have the everlasting Gospel, to commit to every nation, kindred, tongue and people; having power to shut up the heavens, to seal up unto life, or to cast down to the regions of darkness." (_Pearl of Great Price, p. 34_.) From the Revelation of John and from the inspired writings of other holy men, it seems that all the powers of heaven are exerted to assist in the magnificent preparations for the coming of the King of Kings and Lord of Lords, to assume His rightful authority over this creation. Shall the heavens above be aroused to the highest degree of expectation, and the earth still continue to slumber in midnight darkness? No! verily no! In the great preparation there must be a union between the heavens and earth. The sons of earth must be awakened from the deep slumbers of ages. Tidings from the great courts above must be sent forth by swift messengers, to the nations; the voice of heavenly truth must penetrate the darkest corners of the habitable globe; ancient dynasties and powerful governments must be overthrown; thrones and kingdoms and empires must be cast down; and revolution must succeed revolution, until every ear shall hear and every heart be penetrated with the solemn warning voice, until all shall know that the great day of the Lord is at hand. Swiftly moving messengers from celestial abodes will freely converse with the sons of God on earth; and every angel and every servant of God will know his place, and understand what part he is to perform in the grand preparation for the eternal union of Saints on earth with the Saints of all ages from heaven. {337} THE PROPHET JOSEPH SMITH ON DOCTRINE. EXTRACTS FROM A SERMON DELIVERED AT NAUVOO, JUNE 27, 1839, TAKEN FROM THE HISTORICAL RECORD. Faith comes by hearing the word of God, through the testimony of the servants of God; that testimony is always attended by the spirit of prophecy and revelation. Repentance is a thing which cannot be trifled with every day. Daily transgression and daily repentance is not that which is pleasing in the sight of God. Baptism is a holy ordinance preparatory to the reception of the Holy Ghost; it is the channel and key by which the Holy Ghost will be administered. The gift of the Holy Ghost by the laying on of hands cannot be received through the medium of any other principle than the principle of righteousness, for if the proposals are not complied with, it is of no use, but withdraws. Tongues were given for the purpose of preaching among those whose language is not understood, as on the Day of Pentecost, etc.; and it is not necessary for tongues to be taught to the Church particularly, for any man that has the Holy Ghost can speak of the things of God in his own tongue as well as to speak in another; for faith comes not by signs, but by hearing the word of God. The doctrine of the resurrection of the dead and eternal judgment are necessary to preach among the first principles of the Gospel of Jesus Christ. The doctrine of election. St. Paul exhorts us to make our calling and election sure. This is that sealing power spoken of by Paul in other places (_Eph. 1: 13, 14_): "In whom ye also trusted, that after ye heard the word of truth, the Gospel of your salvation, in whom also, after that ye believed, ye were sealed with that holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory," that we may be sealed up unto the day of redemption. This principle ought (in its proper place) to be taught for God hath not revealed {338} anything to Joseph but what He will make known unto the twelve, and even the least Saint may know all things as fast as he is able to bear them, for the day must come when no man need say to his neighbor, know ye the Lord; for all shall know him (who remain) from the least to the greatest. How is this to be done? It is to be done by this sealing power, and the other comforter spoken of, which will be manifest by revelation. There are two comforters spoken of. One is the Holy Ghost, the same as given on the day of Pentecost, and that all Saints receive after faith, repentance and baptism. This first comforter or Holy Ghost has no other effect than pure intelligence. It is more powerful in expanding the mind, enlightening the understanding, and storing the intellect with present knowledge, of a man who is of the literal seed of Abraham, than one that is a Gentile, though it may not have half as much visible effect upon the body; for as the Holy Ghost falls upon one of the literal seed of Abraham, it is calm and serene; and his whole soul and body are only exercised by the pure spirit of intelligence; while the effect of the Holy Ghost upon a Gentile is to purge out the old blood and make him actually of the seed of Abraham. That man that has none of the blood of Abraham (naturally) must have a new creation by the Holy Ghost. In such a case there may be more of a powerful effect upon the body, and visible to the eye, than upon an Israelite, while the Israelite at first might be far before the Gentile in pure intelligence. The other comforter spoken of is a subject of great interest, and perhaps understood by few of this generation. After a person has faith in Christ, repents of his sins and is baptized for the remission of his sins, and receives the Holy Ghost (by the laying on of hands), which is the first comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him: Son, thou shalt be exalted, etc. When the Lord has thoroughly proved him, and finds that the man is determined to serve Him at all hazards, then he will find his calling and his election made sure; then it will be his privilege to receive the other comforter, which the Lord has promised the Saints, as recorded in the testimony of St. John (_John 16: 12-27_): "And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever, even the Spirit of truth, whom the world cannot receive because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you; I will not leave you comfortless, {339} I will come to you. He that hath my commandments and keepeth them, he it is that loveth me; and he that loveth me shall be loved by my Father, and I will love him, and will manifest myself to him. If a man love me, he will keep my words, and my Father will love him, and we will come unto him and make our abode with him." Now what is this comforter? It is no more nor less than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter: that when any man obtains this last comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions--Isaiah, Ezekiel, John upon the Isle Of Patmos, St. Paul in the three Heavens, and all the Saints who held communion with the general assembly and Church of the First Born. The spirit of revelation is in connection with these blessings. A person may profit by noticing the first intimations of the spirit of revelation; for instance, when you feel pure intelligence flowing from you, it may give you sudden strokes of ideas, that by noticing it, you may find it fulfilled the same day or soon; that is, those things that were presented unto your minds by the spirit of God, will come to pass; and thus by learning the spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Jesus Christ. An evangelist is a Patriarch, even the oldest man of the blood of Joseph or of the seed of Abraham. Wherever the Church of Christ is established in the earth, there should be a patriarch for the benefit of the posterity of the Saints, as it was with Jacob in giving his patriarchal blessings unto his sons. {340} THE LATTER-DAY SAINTS AND THE WORLD. BY WILLIAM A. MORTON. (_Copyright by the Author_.) "Let us dream no dreams and tell no lies, but go on our way, wherever it may lead us, with our eyes open and our heads erect. If death ends all, we cannot meet it better. If not, let us enter, whatever be the next scene, like honest men, with no sophistry in our mouths and no masks on our faces."--Sir James F. Stephen. I.--THE GODHEAD. The World:--We understand, Latter-day Saints, that you are delighted when an opportunity presents itself which enables you to explain to the world the faith you believe in? Latter-day Saints:--That is true. We are always ready to give, to every one that asks of us, a reason for the hope that is within us; for, like the Apostle Paul, "we are not ashamed of the Gospel of Christ; for it is the power of God unto salvation to every one that believeth." The World:--You testify most positively that you know that Joseph Smith was a Prophet of God; that the Church of which you are members was established by Divine revelation. You claim that it is the only Church on earth which teaches the Gospel of Jesus Christ in its fulness? Latter-day Saints:--That is our position exactly. We testify that God the Father and Jesus Christ His Son appeared to the boy, Joseph Smith, in the year 1820. We further testify that the angel which John the Revelator prophesied would "fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment has come: and worship him that made heaven, and earth, and the sea, and the fountains of water;" (Revelation 14: 6-7) came to Joseph Smith, and delivered to him a record containing the fulness of the Gospel of the Son of God. We claim that the Church of Jesus Christ of Latter-day Saints is, indeed, the true Church of Christ; that it was established and named by Him; that it has the same officers, holding the same Divine authority, as the primitive Church, namely, "Apostles, {341} Prophets, Evangelists, Pastors, Teachers, etc." (Eph. 4: 11.) We profess to be teaching the very same Gospel that was taught by Christ and His Apostles. We contend that there is but one true Gospel. Jesus said, "Strait is the gate, and narrow is the way, that leadeth unto life, and few there be that find it." (Matt. 7: 14.) Paul taught: "There is one body, and one spirit, even as ye are called in one hope of your calling: one Lord, one faith, one baptism." (Eph. 4: 4, 5.) He further said: "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." (Gal. 1: 8.) The World:--Well, we have decided to follow the admonition of the Apostle Paul--"Prove all things; hold fast that which is good" (I. Thes. 5: 21)--and if you have no objection, we would like to put you on trial and judge you, according to the law and the testimony, that we may learn whether the doctrines which you teach are of God or whether you speak of yourselves. Latter-day Saints:--We are quite willing to be put on trial, and to be judged as you have proposed, according to the law and the testimony; for, as the Prophet Isaiah said, if we speak not according to the law and the testimony there is no light in us. (Isaiah 8: 20.) We have many witnesses who are ready and willing to testify in our behalf, men whose testimony cannot be questioned. They are not men who have followed cunningly devised fables, but who were eye-witnesses of the things of which they will speak. If it please the court, we are ready; let the trial begin. The World:--The first offence with which you are charged is that of teaching that the Godhead is composed of three separate and physically distinct Persons. This, as you must know, is contrary to the teaching of all the churches, especially the Church of England. That church teaches that the Godhead is composed of three Persons, namely, Father, Son, and Holy Ghost, and that these three are one in substance, equal in power and glory. Here is an extract from the Book of Common Prayer: "And the Catholick Faith is this: That we worship one God in Trinity, and Trinity in Unity; neither confounding the Persons: nor dividing the substance. For there is one Person of the Father, another of the Son: and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the Glory equal, the Majesty co-eternal. * * * The Father eternal, the Son eternal: and the Holy Ghost eternal. And yet they are not three eternals: but one eternal. * * * So the {342} Father is God, the Son is God: and the Holy Ghost is God. And yet they are not three Gods: but one God." (Book of Common Prayer, pp. 21, 22.) Latter-day Saints:--We are aware that that is the teaching of the Church of England, but it is not in harmony with the teaching of Christ and His disciples. We have a witness named John who was intimately acquainted with the Son of God, whom we consider a most competent authority to speak on this matter. He is ready to be examined. The World:--We will be pleased to hear his testimony. TESTIMONY OF JOHN. The World:--What is your name? John:--My name is John, sometimes called the Baptist. The World:--We understand that you are a disciple of the Lord Jesus Christ? John:--I am. The World:--Were you personally acquainted with the Messiah? John:--I was. I am His cousin. I was associated with Him during His ministry. The World:--Is it true that you were sent before His face to prepare His way? John:--It is. The Lord sent an angel to my father, as he prayed in the temple in Jerusalem, who promised him a son who would go before the face of the Lord and make His paths straight. I am that son. The World:--Were you called of God to do that work? John:--I was. When the angel appeared to my father, he said unto him, "Fear not, Zacharias: for thy prayer is heard; and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John. * * * And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." I also cite to you the testimony of John as recorded in his Gospel, which reads as follows: "There was a man _sent from God_ whose name was John." (John 1: 6.) The World:--What was the nature of your mission? John:--I was sent to preach repentance and water baptism. I preached in the wilderness of Judaea, saying unto the people, "Repent ye: for the kingdom of heaven is at hand." (Matt. 3: 1, 2.) {343} The World:--Were you able to bring many people unto repentance? John:--Yes, a great many. Mark has made the following record concerning my missionary labors: "And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river Jordan, confessing their sins." (Mark 1: 5.) The World:--Have you ever heard the voice of God? John:--I have, on several occasions. The World:--Mention one of them. John:--He spoke to me when I did not know that Jesus, my cousin, was His Only Begotten Son. He said to me, "Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost." (John 1: 33, 34.) The World:--Did you baptize Jesus Christ? John:--I did. The World:--What took place at His baptism? John:--That which is recorded in Matthew 3: 16-17: "Jesus when he was baptized, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and there came a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." The World:--Then, John, according to your testimony, the three Personages who constitute the Godhead are not one in substance, but are separate and distinct? John:--They are certainly separate and distinct Personages. When Jesus came up out of the water, after His baptism, and while He stood on the bank of the river, the Spirit of God descended like a dove and lighted upon Him, and at the same time the voice of the Father was heard from heaven, saying, "This is my beloved Son, in whom I am well pleased." These things I both saw and heard: I saw Jesus on the bank of the river; I saw the Spirit of God descend from heaven like a dove and rest upon Christ; I heard the voice of God out of heaven bear testimony that Jesus was His beloved Son. The World (to the Latter-day Saints):--The testimony of the witness John is certainly very clear and convincing. Have you any other witnesses to prove that the Godhead consists of three separate Persons? Latter-day Saints:--We have several. Here is the Apostle Peter. The World:--We will listen to his testimony. {344} PETER'S EVIDENCE. The World:--Your name is Simon Peter? Peter:--It is. The World:--Are you also one of Christ's disciples? Peter:--I am one of His Apostles. The World:--Prior to your call to the ministry what was your occupation? Peter:--I was a fisherman. The World:--How did you receive your call to the ministry? Peter:--I was called by Christ Himself. The World:--Is there a record of your ordination? Peter:--There is. You will find it recorded in the Gospel according to Saint Mark, as follows: "And lie ordained twelve, that they should be with him, and that he might send them forth to preach." (Mark 3: 14.) I am one of the Twelve. The World:--Do you believe that God the Father, Jesus Christ His Son, and the Holy Ghost are three Persons in one substance? Peter:--I do not. The World:--Can you furnish evidence that they are separate Personages? Peter:--I can. The World:--We will listen to your evidence. Peter:--On one occasion Jesus took James and John and me up into a high mountain apart by ourselves, and there He was transfigured before us. His face shone as the sun and His raiment became as white as snow. We beheld two heavenly messengers come to Jesus and talk with Him. They were Moses and Elias. They spoke to Him of His death which He should accomplish at Jerusalem. We were very much astonished at the things which we saw, and as soon as Moses and Elias had departed I went to Jesus and said to Him, "Master, it is good for us to be here: let us make three tabernacles: one for thee, and one for Moses, and one for Elias." (Luke 9: 33.) While I was speaking a cloud came and overshadowed us, and there came a voice out of the cloud, saying, "This is my beloved Son: hear him." (Luke 9: 34, 35.) The World:--Was there a record made of what took place on the occasion of which you speak? Peter:--There was. It is recorded in the Gospels of Matthew, Mark and Luke. (Matthew 17; Mark 9; Luke 9.) I {345} also made a record of it in my second general epistle, as follows: "For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount." (II. Peter 1: 17, 18.) Jesus, in speaking to us on one occasion, said: "I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father." (John 16: 28.) Now, surely you would not have me interpret Jesus' saying as meaning that He had come from Himself and was going to return to Himself? I was with the Savior during that awful night in the Garden of Gethsemane when in the anguish of His soul He prayed, "Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt." (Mark 14: 36.) I did not understand Jesus on that occasion to be praying to Himself. The World:--The witness is excused. The Latter-day Saints:--Here are James and John, who will corroborate the testimony of Peter. The World:--James, you have heard the testimony of the Apostle Peter, what have you to say concerning it? James:--I corroborate it in every particular. I was also on the mount and heard the voice of God bear testimony that Jesus was His Only Begotten Son. The World:--The witness is excused. The World:--John, you have listened to the testimony of your fellow Apostles, what have you to say concerning it? John:--It gives me pleasure to corroborate it. They have spoken the truth, and nothing but the truth. I also heard the voice of the Father saying, "This is my beloved Son, hear ye him." The World:--That is all. (To the Latter-day Saints):--Have you any more witnesses? The Latter-day Saints:--We have one more, a man who laid down his life for the truth's sake; his name is Stephen. Stephen's testimony. The World:--What is your name? Stephen:--My name is Stephen. The World:--What position did you hold in the Christian Church? Stephen:--I was one of the seven men who were set apart by the Apostles to look after the temporal needs of the widows in the church. (Acts 6.) {346} The World:--Did you also proclaim publicly the Gospel, and bear testimony to the divinity of Jesus? Stephen:--I did. The World:--How was your testimony received by the people? Stephen:--They denounced me as a blasphemer. On one occasion when I was preaching to them they gnashed on me with their teeth. (Acts 7: 54.) The World:--What happened at that time? Stephen:--The Lord filled me with the Holy Ghost and opened the heavens to me. The World:--What did you behold when the heavens were opened? Stephen:--I beheld God, and Jesus standing on the right hand of God. (Acts 7: 55.) The World:--You say that you saw God, and Jesus standing on His right hand. Then, God and Jesus must be two separate Beings? Stephen:--Certainly. Jesus was not standing at His own right hand. The World:--You bore testimony to what you saw? Stephen:--I did. The World:--How did the people receive your testimony? Stephen:--It cost me my life. They stoned me to death. (Acts 7: 59, 60.) The World:--That is all. Latter-day Saints:--It is not necessary to call any more witnesses. We have proved, most conclusively, that God the Father, Jesus Christ the Son, and the Holy Ghost are three separate and distinct Personages. John proved that, when he testified that he saw Jesus standing on the bank of the Jordan; then he beheld the Spirit of God descend from heaven like a dove and rest upon the Messiah, and at the same time he heard the voice of God testify that Jesus was His Only Begotten Son. Peter testified that when James and John and himself were on the mount with Jesus they heard the voice of God testify that Jesus was His Beloved Son. James and John corroborated his testimony. Stephen testified that he, being filled with the Holy Ghost, had the heavens opened to him, and he saw God, and Jesus standing at the right hand of His Father. The World:--The evidence which you have produced is, indeed, incontrovertible. It is, to be sure, contrary to the teachings which we have received in the churches and from our fathers. But we now call to mind the words of the {347} Prophet Jeremiah, "O Lord, my strength and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit." (Jeremiah 16: 19.) II.--THE PERSONALITY OF GOD. The World (to the Latter-day Saints):--It is true, then, as we have been told, that you believe and teach that God the Father is a personal Being, possessing a definite form, with bodily parts and spiritual passions? Latter-day Saints:--Such is our belief and teaching. The World:--This also is contrary to the teachings of almost every church in Christendom. The Church of England, in the first of the "Articles of Religion," published in its Prayer Book, says: "There is but one living and true God, everlasting, without body, parts or passions; of infinite power, wisdom and goodness." Latter-day Saints:--We believe in the God of the Bible, in the God of Abraham, and of Isaac, and of Jacob; the God of all the holy Prophets, and the Father of our Lord and Savior Jesus Christ. We have witnesses whose testimonies cannot be impeached. They are men who can testify from actual experience, men who saw God, and who conversed with Him face to face, and whose testimonies should, therefore, be worthy of all acceptation. The World:--We will be pleased to listen to your witnesses. Let the first witness be called. Latter-day Saints:--The first witness who will testify in our behalf is Abraham, "the father of the faithful and the friend of God." Abraham's testimony. The World:--What is your name? Abraham:--My name is Abraham. I was at first called Abram, but the Lord changed my name to Abraham. (Genesis 17: 5.) The World:--Have you ever had a revelation from God? Abraham:--I have had many. The World:--Relate one. Abraham:--When my wife and I were residing with my parents in Haran the Lord spoke to me, saying, "Abram, get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew then: and I will {348} make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing; and I will bless them that bless thee, and curse him that curseth thee; and in thee shall all the families of the earth be blessed." (Genesis 12: 1-3.) The World:--You were, of course, obedient to the Lord? Abraham:--I was. I took my wife, Lot, my brother's son, and all those who believed what the Lord had said to me, and, with our substance, we set out for the land of Canaan. While we were camped in the plain of Moreh the Lord appeared unto me and said, "Unto thy seed will I give this land." (Genesis 12: 7). The World:--Were you visited by the Lord on any other occasion? Abraham:--I was. I was ninety-nine years old at the time. We were living in the plains of Mamre. The Lord appeared to me there and said, "I am the Almighty God; walk before me and be thou perfect. And I will make my covenant between me and thee, and I will multiply thee exceedingly. * * * As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. * * * And I will make thee exceedingly fruitful, and I will make nations of thee, and kings shall come out of thee." (Genesis 17: 1-6.) I am testifying of things which I have seen with my own eyes; I saw the Lord and talked with Him face to face, as one man talks with another. The World:--We have no further questions to ask the witness. Latter-day Saints:--We have another witness who is prepared to give as strong and as irrefutable evidence as the previous one. His name is Moses. The World:--We will listen to his testimony. TESTIMONY OF MOSES. The World:--Your name is Moses? Moses:--It is. The World:--Where were you born? Moses:--I was born in Egypt, of Hebrew parents. The World:--It is true that at the time of your birth Pharaoh made a decree that all the male children of the Hebrews were to be thrown into the river Nile? Moses:--It is. The World:--How did you escape the fate of the others? Moses:--My mother made a little ark of bulrushes, daubed it with slime and pitch, and placing me in it she took it down {349} and left it on the flags by the river's brink. In a short time Pharaoh's daughter came down to the river. Seeing the ark, she requested her maid to fetch it. On removing the cover, she beheld me in tears. Her heart was touched, and she decided to keep me as her own child. My sister Miriam, who was in hiding near by, came forward and proffered to get a nurse for the baby. The king's daughter gave her permission to do so, so she went and brought my mother. When my mother arrived, Pharaoh's daughter said to her, "Take this child away and nurse it for me, and I will give thee thy wages." (Exodus 2: 9.) So my mother had the pleasure of raising her own child, and was well paid for doing so. When I was grown I was taken to the court of Pharaoh, and adopted by his daughter. I was treated as though I were her own son and was taught in all the learning of the Egyptians. The World:--You did not take very well to Egyptian court life? Moses:--I did not; I would much rather have been with my own people. I finally ran away from Pharaoh and went to Midian, where I fell in love with and married Zipporah, a daughter of Jethro, a priest of Midian. (Exodus 2: 21.) The World:--What occupation did you follow? Moses:--I was a sheep-herder; I tended the flocks of my father-in-law. The World:--We have been told that on one occasion while you were herding the sheep you had a heavenly manifestation; is the report true? Moses:--It is. While I was tending the sheep one day I beheld a burning bush. I went over to see the strange sight, and as I approached the bush God called unto me out of the midst of the bush and said, "Moses, Moses." And I said, "Here am I." And He said, "Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob." (Exodus 3: 4-6.) On hearing that, I hid my face; for I was afraid to look upon God. Then the Lord said unto me, "I have surely seen the afflictions of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows. * * * Go, and gather the elders of Israel together, and say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt and I have said, I {350} will bring you up out of the affliction of Egypt. * * * unto a land flowing with milk and honey." (Exodus 3.) The World:--Did you do as the Lord commanded you? Moses:--I did, and the Lord, in His infinite mercy, and by many signs and wonders, brought the children of Israel up out of Egypt into their own land. The World:--Have you ever seen God? Moses:--I have. On one occasion I talked with Him face to face. I was in the tabernacle at the time. A cloudy pillar descended and stood at the door of the tabernacle, and the Lord talked with me. And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshiped, every man in his tent door. And the Lord spake unto me face to face, as a man speaketh unto his friend. (Exodus 33: 9-12.) Later He hid me in the cleft of a rock, and as He passed by, in His glory, I beheld His back parts. (Exodus 33: 22-23.) The World:--Did any of your associates ever see God? Moses:--Yes, Aaron, Nadab, Abihu and seventy of the elders of Israel and myself saw Him on one occasion. (Exodus 24: 9, 10.) The World:--Is it true that you spent forty days and forty nights with the Lord on Mount Sinai? Moses:--It is. It was on that occasion that He gave me two tables of stone on which He had written with His own finger the ten commandments for the children of Israel. The World:--Moses, we recognize you as one who is fully competent to speak on this important matter. You have seen the Lord a number of times; you have talked with Him face to face; you have been with Him for forty days and forty nights at one time; now, we would like you to describe to us, just as plainly as you can, the true and the living God. Moses:--I tell you in plainness and in all truth, that God is just like a perfect man. If you could see God today you would see Him just as Abraham saw Him, just as I saw Him, in the form of man, for man was made in the image of God. (Genesis 1: 27.) The World:--Thank you; that is all. Latter-day Saints (to the World):--Surely the testimony of these two witnesses ought to be enough to convince you that the God whom we worship--a God with body, parts and passions--is, indeed, the true God, the God of the Bible. But these are not all our witnesses. We have others, whose testimony we desire you to hear. {351} The World:--Let them come forward. Latter-day Saints:--Thomas, the World desires to hear your testimony. TESTIMONY OF THOMAS. The World:--Were you acquainted with the Lord Jesus Christ when He was on the earth? Thomas:--I was. The World:--What position did you hold in the Church of Christ? Thomas:--I was an Apostle. The World:--Did you see the Savior after His resurrection? Thomas:--I did. I at first considered the news too good to be true. When the other Apostles told me that they had seen the risen Lord, I said, "Except I see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe." The World:--Did Christ show Himself to you after that? Thomas:--He did. Eight days later I was with the Apostles in a house in Jerusalem when the Savior appeared in our midst. As soon as He entered the room He said, "Peace be unto you." Then turning to me, He said, "Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing." (John 20: 26, 27.) I recognized Him at once, and I exclaimed, "My Lord and my God!" The World:--You saw the print of the nails in His hands, and the mark of the spear in His side? Thomas:--I did. The World:--Then, He must have appeared to you in the same body in which He was crucified? Thomas:--He did, in the very same body of flesh and bones, but quickened by Spirit. (Luke 24: 39.) The World:--Did you see Him after that! Thomas:--I did, a number of times. One evening Simon Peter, Nathaniel of Cana, the sons of Zebedee, two other disciples and I went out fishing. We fished the entire night, but caught nothing. As we were returning in the morning, we saw a "man," as we supposed, standing on the shore. He asked us if we had any meat, and we answered that we had not. He told us to cast our net on the right side of the ship. We did so, and to our astonishment we caught one hundred and fifty-three fishes. John was the first to recognize the "man" on the shore, and as soon as he saw who He was, he {352} exclaimed, "It is the Lord!" On hearing that, Peter jumped into the sea and swam to the shore. We were delighted to meet our beloved Redeemer once again. The Lord had prepared a fire of coals, and had some fish cooked. He invited us to come and dine with Him, which we did, and ate heartily of bread and fish. That was the third time that Jesus showed Himself to us after His resurrection. (John 21.) The World:--Were you present at the ascension of Christ? Thomas:--I was. The World:--Tell us what took place on that occasion. Thomas:--Just before His ascension He said to us, "Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth." (Acts 1: 8.) As soon as He had finished speaking He was taken up, and a cloud received Him out of our sight. As we stood gazing after Him, two men dressed in white apparel appeared, and, addressing us, said, "Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." (Acts 1st chap.) The World:--That is all, Thomas. Latter-day Saints (to the World):--We have proved by the last witness, an Apostle of the Lord Jesus Christ, that Christ arose from the grave in the same body which was nailed to the cross, but immortalized; in that body He appeared to His disciples; in that same body He made a fire of coals on the shore and prepared food, which He ate with His disciples; in that same body He ascended into heaven; in that same body He shall come again to the earth. The World:--What evidence have you that Christ shall come again in His crucified body? Latter-day Saints:--We have the testimony of the Prophet Zechariah. The World:--We will hear what he has to say. TESTIMONY OF ZECHARIAH. The World:--Your name is Zechariah? Zechariah:--It is. The World:--Were you a Prophet in Israel? Zechariah:--I was so honored of the Lord. The World:--Did you prophesy concerning the second coming of Christ? {353} Zechariah:--I did. I prophesied and said, "And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east, and the Mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south." (Zechariah 14: 4.) "And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends." (Zechariah 13: 6.) The World:--We will excuse the witness. Latter-day Saints:--We have another witness whose testimony we would like you to hear; his name is Paul. The World:--We will be pleased to listen to his testimony. TESTIMONY OF PAUL. The World:--Your name is Paul? Paul:--It is. The World:--Are you an Apostle of the Lord Jesus Christ? Paul:--I am. The World:--Have you ever seen Christ? Paul:--I have. (I Cor. 15: 8.) The World:--What is your testimony concerning Christ? Paul:--It is the same as that of Thomas and the rest of the Apostles--that He has a body of flesh and bones. The World:--What is your testimony concerning God, the Father of Christ? Paul:--I testify that as Christ is so is His Father. I wrote to the Hebrew saints on this matter, as follows: "Who being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had Himself purged our sins, sat down on the right hand of the Majesty on high." (Heb. 1: 3.) Christ said on one occasion: "He that hath seen Me hath seen the Father." The World:--We have no further questions to ask the witness. Latter-day Saints:--We now respectfully ask you to listen to the testimony of the young prophet, Joseph Smith. The World:--We have heard a great deal concerning that young man. It has been reported that he declared he had seen God the Father and His Son Jesus Christ. Latter-day Saints:--Such, indeed, was his testimony, and tens of thousands of us have received testimonies from the Lord that he spoke the truth. {354} The World:--We will hear him for ourselves. TESTIMONY OF JOSEPH SMITH. The World:--Your name is Joseph Smith, Jr.? Joseph Smith:--It is. The World:--Are you the founder of the Church of Jesus Christ of Latter-day Saints? Joseph Smith:--I was simply an humble instrument in the hands of the Lord in re-establishing, according to the revelations of God, the Church of Christ upon the earth. The World:--So, you profess to have received revelations from God? Joseph Smith:--I do. More than that: I have seen God and His Son Jesus Christ, and have talked with them. The World:--We are desirous of hearing from your own lips your testimony concerning this matter. Joseph Smith:--Realizing that I, as well as all other men, shall have to stand some day before the judgment bar of God to be judged according to my works, my testimony in this case shall be the truth, and the truth only, God being my witness. I was born in the year of our Lord one thousand eight hundred and five, on the twenty-third day of December, in the town of Sharon, Windsor county, state of Vermont. My father, Joseph Smith, Senior, left the state of Vermont, and moved to Palmyra, Ontario (now Wayne) county, in the state of New York, when I was in my tenth year, or thereabouts. In about four years after my father's arrival in Palmyra, he moved with his family into Manchester, in the same county of Ontario. His family consisted of eleven souls, namely--my father, Joseph Smith; my mother, Lucy Smith (whose name, previous to her marriage, was Mack, daughter of Solomon Mack); my brothers, Alvin (who died November 19th, 1824, in the 27th year of his age), Hyrum, myself, Samuel Harrison, William, Don Carlos; and my sisters, Sophronia, Catherine, and Lucy. Some time in the second year after our removal to Manchester, there was in the place where we lived an unusual excitement on the subject of religion. It commenced with the Methodists, but soon became general among all the sects in that region of country. Indeed, the whole district of country seemed affected by it, and great multitudes united themselves to the different religious parties, which created no small stir and division amongst the people, some crying, "Lo, here?" and others, "Lo, there!" Some were contending for the Methodist faith, some for the Presbyterian, {355} and some for the Baptist. For notwithstanding the great love which the converts to these different faiths expressed at the time of their conversion, and the great zeal manifested by the respective clergy, who were active in getting up and promoting this extraordinary scene of religious feeling, in order to have everybody converted, as they were pleased to call it, let them join what sect they pleased--yet when the converts began to file off, some to one party and some to another, it was seen that the seemingly good feelings of both the priests and the converts were more pretended than real; for a scene of great confusion and bad feeling ensued; priest contending against priest, and convert against convert; so that all their good feelings one for another, if they ever had any, were entirely lost in a strife of words and a contest about opinions. I was at this time in my fifteenth year. My father's family was proselyted to the Presbyterian faith, and four of them joined that church, namely--my mother Lucy; my brothers Hyrum and Samuel Harrison; and my sister Sophronia. During this time of great excitement, my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them; but so great were the confusion and strife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who wrong. My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of either reason or sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others. In the midst of this war of words and tumult of opinions, I often said to myself, What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it? While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads: "_If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth_ {356} _not, and it shall be given him_." Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible. At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to "ask of God," concluding that if He gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture. So, in accordance with this, my determination to ask of God, I retired to the woods to make the attempt. It was on the morning of a beautiful, clear day, early in the spring of eighteen hundred and twenty. It was the first time in my life that I had made such an attempt, for amidst all my anxieties I had never as yet made the attempt to pray vocally. After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being--just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name, and said, pointing to the other--"_This is my beloved Son, hear him_!" My object in going to enquire of the Lord was to know {357} which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right--and which I should join. I was answered that I must join none of them, for they were all wrong; and the personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that "they draw near to me with their lips, but their hearts are far from me; they teach for doctrine the commandments of men, having a form of godliness, but they deny the power thereof." He again forbade me to join with any of them; and many other things did he say unto me, which I cannot write at this time. When I came to myself again, I found myself lying on my back, looking up into heaven. Some few days after I had this vision, I happened to be in company with one of the Methodist preachers, who was very active in the beforementioned religious excitement; and, conversing with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying, it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the apostles, and that there would never be any more of them. I soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion and was the cause of great persecution, which continued to increase; and though I was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a bitter persecution; and this was common among all the sects--all united to persecute me. It caused me serious reflection then, and often has since, how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create in them a spirit of the most bitter persecution and reviling. But strange or not, so it was, and it was often the cause of great sorrow to myself. However, it was nevertheless a fact that I had beheld a vision. I have thought since, that I felt much like Paul, when he made {358} his defence before King Agrippa, and related the account of the vision he had when he saw a light, and heard a voice; but still there were but few who believed him; some said he was dishonest, others said he was mad; and he was ridiculed and reviled. But all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know to his latest breath, that he had both seen a light, and heard a voice speaking unto him, and all the world could not make him think or believe otherwise. So it was with me. I had actually seen a light, and in the midst of that light I saw two personages, and they did in reality speak to me; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely for so saying, I was led to say in my heart: Why persecute me for telling the truth? I have actually seen a vision, and who am I that I can withstand God, or why does the world think to make me deny what I have actually seen? For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it, at least I knew that by so doing I would offend God, and come under condemnation. The World:--Then, according to your testimony, God the Father, and Jesus Christ are two distinct Personages? Joseph Smith:--That is my testimony. "The Father has a body of flesh and bones as tangible as man's; the Son also: but the Holy Ghost has not a body of flesh and bones, but is a personage of spirit. Were it not so, the Holy Ghost could not dwell in us." The World:--So that if we were to see God now, we would see Him in the form of man? Joseph Smith:--You would. "If the veil was rent today, and the Great God, who holds this world in its orbit, who upholds all worlds and all things by His power, was to make Himself visible--I say, If you were to see Him today, you would see Him like a man in form--like yourselves in all the person, image, and very form as a man; for Adam was created in the very fashion, image, and likeness of God, and received instruction from, and walked, talked, and conversed with Him, as one man talks and communes with another." The World:--The witness is excused. Latter-day Saints:--This closes our case. You have heard the testimonies of Abraham, Moses, Thomas, Zechariah, Paul, {359} and Joseph Smith. The testimonies of these servants of the Lord are similar in every respect. You cannot reject the testimony of Joseph Smith without rejecting the testimonies of the others. We pray you, give heed to these things; for "this is life eternal: to know the living and true God, and Jesus Christ, whom He has sent." III.--FAITH AND WORKS. The World:--What are the first principles and ordinances of your religion? Latter-day Saints:--The first principles and ordinances of our religion are these: First, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost. The World:--Do you believe that good works must accompany faith in order for men to obtain salvation? Latter-day Saints:--We do. We maintain that belief alone is not sufficient to bring salvation to any man. "Faith without works is dead." Faith is the first principle of the Gospel of Christ: it is the foundation upon which every other principle and ordinance rests. You remember, the Apostle Paul said, "But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." (Heb. 11: 6.) The World:--Well, we have been taught that all a person has to do in order to be saved is to believe on the Lord Jesus Christ. That is the Gospel which Paul and Silas preached to the Philippian jailor and his household. When the jailor asked Paul and his companion what he should do to be saved, they answered, "Believe on the Lord Jesus Christ and thou shalt be saved." (Acts 16: 30, 31.) Latter-day Saints:--No, that is only part of the Gospel which Paul and Silas preached to the jailor and his house. They did not stop at belief, as the majority of preachers do in these days. But here is the Apostle Paul; he can speak for himself. TESTIMONY OF PAUL. The World:--Paul, when the Philippian jailor asked you and Silas what he should do to be saved, what did you tell him? Paul:--We told him to believe on the Lord Jesus Christ, and he would be saved, and also his house. (Acts 16: 31.) The World:--We thought so. Now, if the jailor and his {360} household had simply to believe on the Lord Jesus Christ in order to gain salvation, why should other people have to do more? Paul:--But we did not tell the jailor and his household that that was all they had to do. We taught them other doctrines besides belief in Christ; we taught them the ordinance of baptism. Here is what the record says: "Then he (the jailor) called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his straightway." (Acts 16: 29-33.) The World:--You have spoken truly, Paul. We see that, according to the record, after you had told the jailor to believe on the Lord Jesus Christ, you taught him and his household other commandments of the Lord, among them baptism. One more question: Did you preach to the people that Jesus Christ was the author of eternal salvation? Paul:--I did. The World:--And Jesus Christ, the author of eternal salvation, taught this doctrine, that "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have eternal life?" Paul:--He did. But you have quoted only _part_ of what I said and only _part_ of what Christ said. I did not tell the people that Christ had become the author of eternal salvation to all those who would simply believe in Him. Here is what I said: "Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation _unto all them that obey him_." (Heb. 5: 8, 9.) Jesus did not tell the people that they would have eternal life by simply believing in Him. This is what He said: "Not every one that sayeth unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doeth the will of my Father which is in heaven." (Matt 7: 21.) Now, it would appear from this that there were people in the days of the Savior who believed, as thousands of people believe today, that they could get into the Kingdom of God by simply believing in Christ, and calling Him Lord, Lord. And in order to disabuse their minds of that erroneous belief. Jesus made use of the words which I have just quoted. Now, do you think that I, or any other servant of the Lord, would {361} preach salvation through belief alone when Christ had condemned such doctrine? On one occasion He said: "And why call ye me, Lord, Lord, and do not the things which I say? Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like: he is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great." (Luke 6: 46-49.) Here is a Gospel not only of believing, but of _doing_: a Gospel, not of faith alone, but of _faith and works_. The World:--We dare not dispute what you have said; were we to do so, we would be disputing the words of Christ. Permit us, however, to ask you another question. Paul:--Certainly. The World:--Isn't it a fact that Christ, when He was upon the cross, and just as He was about to give up the ghost, said, "It is finished"? Paul:--That is true. The World:--Did Christ not mean that He had done all that was necessary for man's salvation? that He had paid the price of man's redemption, and that there was nothing left for mankind to do? Paul:--Part of what you have said is, indeed, true: Christ atoned for our sins on Calvary's cross; He died that we might live, and that He might present us, pure and spotless, to the Father. But when He said, "It is finished," He did not mean that from that time henceforth and forever mankind would have nothing whatever to do but to believe in Him, and by that simple assent of their minds obtain eternal life and an everlasting inheritance in the Kingdom of His Father. He meant that His sufferings were at an end; He meant that He had drunk the bitter cup to the dregs; He meant that He had done the will of the Father, and had thus become, as I told the Hebrew Saints, the author of eternal salvation to all those who would obey Him. After Christ had risen from the dead He tarried for forty days with His disciples, during which time He taught them many things pertaining to the Kingdom of God. In giving them their commission, He said to them, "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have {362} commanded you." (Matt. 28: 19-20.) So you see, Christ did not tell His Apostles to tell the people that all they had to do was to believe in Him: they were to teach them to observe all things whatsoever He had commanded them. The World:--Did you write an epistle to the Ephesians? Paul:--I did. The World:--Here is an extract from it to which we desire to call your attention: "For by grace are ye saved through faith, and that not of yourselves, it is the gift of God: not of works, lest any man should boast." (Eph. 2: 8, 9.) Did you write that? Paul:--I did. The World:--What did you mean by writing in this way to the Ephesians? Paul:--Merely this, and nothing more: the Ephesians, as well as many others, thought to justify themselves by the works of the law--by circumcision, for instance. They did not understand that the law had been fulfilled in Christ, and so they wanted to continue in the practice of dead works. These I condemned, but I never spoke one word against the commandments of the Lord Jesus Christ. On the contrary, I exhorted the people to perform good works. This is what I wrote to the Ephesians: "Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free." (Ephesians 6: 8.) I wrote practically the same thing to Titus. Here is an extract from my letter to him: "This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works." (Titus 3: 8.) Surely you do not think that I would write to the Ephesians one time condemning good works, and write afterwards to them and also to Titus commending good works? The works that I condemned were dead works, such as circumcision; but God forbid that I should advise anyone against keeping all the commandments of the Lord Jesus Christ. Jesus said that he who would break one of the least of His commandments, and teach men to do so, the same would be called least in the Kingdom of Heaven. The World:--That is all, Paul. Latter-day Saints:--Perhaps you would like to hear the testimony of the Apostles John and James? The World:--Certainly, if they can give us any additional light on the subject. Latter-day Saints:--John, we would be pleased to have {363} you tell The World whether you consider good works essential to salvation. JOHN'S TESTIMONY. John:--I am more than pleased to speak on this important matter. As an Apostle of the Lord Jesus Christ, I taught the people to do the will of God as it had been laid down by the Savior. The World:--It is recorded in the Gospel which bears your name that Christ said, "God so loved the world that he gave his only Begotten Son, that whosoever believeth in him should not perish, but have everlasting life?" John:--That is correct. The World:--Did you not infer from that that all a man had to do in order to be saved was to believe in Christ? John:--I did not; for Christ, just a little while before, had said to Nicodemus, who knew that Jesus was a Teacher sent of God: "Except a man be born of water and of the Spirit, he cannot enter the kingdom of God." (John 3: 5.) There is something more than belief in those words. The World:--Did you not teach the people that the blood of Jesus Christ would cleanse them from all sin? John:--I did; but it was on the condition that they walked as Christ walked. This is what I said: "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." (I John 1: 7.) After Christ had taught us the principles of the Gospel, He said to us: "If ye know these things, happy are ye if ye do them." (John 13: 17.) Again He said to us: "Verily, verily, I say unto you, He that believeth on me the works that I do shall he do also." (John 14: 12.) The Lord gave me a vision when I was on the Isle of Patmos: "and I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works." (Rev. 20: 12.) In the face of all these things, how could I believe that belief alone in Christ was all that was necessary for salvation? The World:--The witness is excused. TESTIMONY OF JAMES. The World:--James, were you commissioned by the Lord Jesus Christ to preach His Gospel? James:--I was. {364} The World:--Did you not teach the people that all that was necessary in order to attain to salvation was belief in the Lord Jesus Christ? James:--How dare I teach such doctrine when the Lord had instructed us to teach them to observe all things whatsoever He had commanded us? The World:--Then, you believe that in order for a man to procure salvation he must have works with his faith? James:--I do most assuredly. I taught the people that faith without works is dead. Surely you have read my epistle, wherein I said: "What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. * * * But wilt thou know, O vain man, that faith without works is dead? * * * For as the body without the spirit is dead, so faith without works is dead also." (James 2: 14-18, 20, 26.) The World:--This is certainly strange doctrine to us. We have been taught from childhood that all we had to do to be saved was to believe in the Lord Jesus Christ. James:--You say that that is what the preachers have taught you? The World:--It is. The only gospel that we have been taught is the gospel of Belief Alone. We have never been taught that we had to do anything towards our salvation. James:--You have been deceived by false teachers, whom Paul prophesied would rise up in the last days. Here is the prophecy: "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth and shall be turned into fables." (II Timothy 4: 3, 4.) The World:--Paul truly prophesied as you have said; but do you think his prophecy applies to the preachers of the present time? James:--I would prefer that you answer that question yourselves. I believe that I can make this matter very plain to you. Supposing a man were to come to you at the present time and tell you that good works were not at all essential to {365} salvation, that all you had to do to be saved was to believe in the Lord Jesus Christ; and after he had gone out three Apostles of the Lord Jesus should come in and tell you that belief alone would not save you, that you would have to couple works with your faith, which of these men would you believe? The World:--That scarcely needs an answer: we would, of course, believe the Apostles. James:--I thought as much. Well, Paul, John and I have told you, just as plainly as it is possible for us to do, that belief alone will not save you: that you must have works as well as faith. And as you have told me that you believe our words, I would advise you, if you do not wish to deceive yourselves, to be doers of the word, as well as hearers of it. The World:--Thank you, James. That is all. Latter-day Saints:--The words of the Apostles are very plain, indeed; James told us that what the spirit is to the body so works are to faith; and that as the body without the spirit is dead, so faith without works is dead also. We would advise you to accept the teachings of Christ and of His inspired Apostles. The World:--In the face of all these Scriptures, we cannot see how our preachers can teach that good works are not essential to salvation. Latter-day Saints:--We are not at all surprised at their doing so. If the Scriptures are to be fulfilled, we must expect to see men arise speaking perverse things, and drawing away disciples after them. It has been clearly proven that Christ and His Apostles taught that men would have to couple good works with their faith if they expected to get salvation. Now, any doctrine contrary to the teaching of Christ and His Apostles is the doctrine of men. But as it was in the days of the Savior, so it is today. Christ said of the people in His day: "This people draweth nigh unto me with their mouth, and honoreth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men." (Matt. 15: 8, 9.) The World:--We are very thankful to you for calling our attention to these plain and precious truths, and the next time that we are visited by our ministers we will request them to tell us who gave them authority to preach that good works are not essential to salvation, when the Lord Jesus Christ and His Apostles taught that they are. For our ministers have most assuredly taught us that the Lord would not accept of any good works that we might do. Latter-day Saints:--Then He has changed since the days {366} of the early Apostles. Do you not remember what happened to Cornelius? Cornelius was not like the people of the present day, for he believed in having good works with his faith; and instead of the Lord being displeased with him for performing good works, He sent an angel from heaven to tell him that his prayers and his alms had come up for a memorial before God. (Acts 10: 4.) Now, if all the ministers in the world told you that good works are not essential to salvation, all you would have to do would be to turn to this Scripture, and there you could show them how the Lord had so approved of a man's good works that He sent an angel from heaven to tell him that He had accepted of them, and to tell him of other things which were necessary for him to do. And, if that were not sufficient, you could refer them to the writings of the Apostle Peter, who said: "And besides this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ." (II Peter 1: 5-11.) IV.--REPENTANCE. The World:--You say, Faith in God and in His Son Jesus Christ is the first principle of the Gospel, and the second is Repentance? Latter-day Saints:--Yes, the second principle of the Gospel is repentance. The World:--What do you understand the term repentance to mean? Latter-day Saints:--Repentance is a deep, sincere, heartfelt sorrow for sin, producing a reformation of life. It is, in a word, ceasing to do evil and learning to do well. Here is the Apostle Paul, who will be pleased to speak upon this important subject. TESTIMONY OF PAUL. Paul:--I speak from experience concerning this most essential {367} principle of the Gospel of Christ. I was, as you all know, a most unrelenting persecutor of the Saints. I had even gone so far as to assent to the death of the faithful Stephen. I was on my way to Damascus, with letters from the high priest, authorizing me to bring bound to Jerusalem all those whom I found professing faith in Jesus Christ. I verily believed that I was doing God service. As I neared Damascus, the Lord checked me in my evil course and called me to repentance. He declared that by persecuting His saints I was persecuting Him, and told me to desist from my ungodly work. On hearing the word of the Lord, my soul was rilled with remorse, and I immediately turned round and, by a life consecrated to Christ and His cause, sought to atone for my past offences. The World:--Was it the Lord, then, who led you to repentance? Paul:--It was, for repentance is one of the most precious gifts of God to men. Through the atonement of the Lord Jesus Christ that choice gift has been purchased for poor, fallen humanity. But, I would have you understand, that God is jealous of all His gifts. He does not bestow them where they would not be appreciated. Repentance, like every other gift of God, has been promised to men on certain conditions. The World:--Please tell us what these conditions are. Paul:--One of the conditions is that men will manifest a desire to cease from sin, and to work righteousness in the sight of God. The Lord, speaking through Isaiah the prophet, made a promise unto the children of men that if they would seek Him they would find Him, and that if they would forsake their evil ways and thoughts and turn unto Him, He would pardon their transgressions. I quote from the writings of the prophet: "Seek ye the Lord while he may be found, call ye upon him while he is near: let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon." (Isaiah 55: 6, 7.) Thus we see that the gift of repentance is promised men on condition that they seek the Lord and forsake their evil ways and thoughts. The Lord has assured us that He has no pleasure whatever in the death of a sinner. Speaking to the house of Israel by the mouth of the Prophet Ezekiel, He said: "Say unto them, as I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?" "Again, when I say unto {368} the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; if the wicked restore the pledge, given again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live." (Ezek. 33: 11, 14-16.) But, behold, a greater than Ezekiel has testified to the same thing. Here are the words of Jesus Christ, the Author of eternal salvation: "I came not to call the righteous, but sinners to repentance." (Luke 5: 32.) "I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance." (Luke 15: 7.) The World:--Thank you, Paul, for your testimony. Latter-day Saints:--We have another witness who was called by the Lord to preach repentance to the people of his generation. The World:--We are ready to listen to his testimony. TESTIMONY OF NOAH. The World:--What is your name? Noah:--My name is Noah. The World:--Were you called by the Lord to preach repentance unto the people in your day? Noah:--I was. The Lord beheld that the wickedness of the children of men was great upon the earth. They had entirely turned away from the holy commandments which had been delivered unto them. They took pleasure in all manner of wickedness and abominations. They were, as are millions of the human family at the present time, "lovers of pleasure more than lovers of God." The Lord saw that the imaginations of their hearts were evil continually, and that they would surely perish if they did not turn from their wicked, reprobate ways. Therefore, He called me to be a preacher of righteousness, and commissioned me to go forth and cry repentance unto that wicked and perverse generation. I was commanded to build an ark, into which I was to take all those who would hearken unto my words and turn unto the Lord. I was obedient unto the heavenly commandment, and went forth among the people, crying repentance unto them, and warning them to flee from the wrath to come. I preached not alone by precept, but by my works also. I immediately set to work to construct the ark, and during the one hundred {369} and twenty years while the ark was being prepared, I cried aloud and spared not. O, how my soul was grieved when I beheld the hardness of the hearts of the people, for I knew that God would not be mocked, that He would not strive with them forever, but that He would surely destroy them if they did not repent of their sins. The World:--What success did you meet with, Noah, in your preaching? Noah:--Practically none. My words seemed to them as idle tales. They spurned the message which I brought them from their merciful Creator. They ate, they drank, they bought, they sold, they married and were given in marriage up till the very day that I and my family--eight souls in all--entered the ark, and the Lord shut the door. Even now, I fancy I can hear their scoffs and scorns, their mockings and derisions, as we bade them a last farewell till we would meet them at the judgment bar of God. Then was the word of the Lord fulfilled, and His righteous judgments were poured out upon those wicked people and they perished from the earth. (Gen. 6: 7.) And now, in closing my testimony, I will say to you, that God has not changed: He is the same yesterday, today and forever; He does not look upon sin with the least degree of allowance, and just as sure as God is God, so sure will His judgments come upon the inhabitants of the earth in these latter-days if they do not repent and turn from their transgressions. "Except ye repent, ye shall all likewise perish. (Luke 13: 3.) The World:--That is all, Noah. Latter-day Saints:--We now most respectfully ask you to listen to the testimony of another servant of the Lord. ABRAHAM'S TESTIMONY. The World:--What is your name? Abraham:--My name is Abraham. The World:--Are you prepared to give testimony concerning the matter which is before us? Abraham:--I am. The World:--We will listen to your testimony. Abraham:--It grieves me to have to report that the inhabitants of the cities of Sodom and Gomorrah failed to profit by the sad fate which befell the people in the days of Noah. With the history of the past before them, showing clearly God's hatred of sin, they added day by day to the cup of their iniquities. Their abominations at last became unbearable to the Lord, and He decreed that He would destroy them from {370} the face of the earth. I shall never forget the day that the Lord came to me in Mamre and informed me of His intention of destroying the cities of the plains and the inhabitants thereof. My soul was filled with sorrow, nevertheless I knew that all the judgments of the Lord were just. I besought Him to grant me favor in His sight, which He did. I asked Him if He would spare the city of Sodom provided fifty righteous souls were found there. He promised me that He would spare the city if it contained fifty righteous inhabitants. But alas! that number could not be found. I plead with the Lord again and again, and He finally consented to turn away His judgments from Sodom if ten God-fearing persons were found in the city. But ten such persons could not be found, and the Lord in His anger destroyed the inhabitants of those wicked cities and thus blotted out their iniquity from before His face. (Gen. 18: 19.) And as He spared not the cities of the plains, neither will He spare any other city or nation that forgets God. As Noah said, so say I, Woe unto the inhabitants of the earth if they do not repent. Behold, ere they are aware, the Spirit of God will cease to strive with them, and they shall, by their ungodly deeds, bring upon themselves swift destruction. The World:--We have listened with interest to your testimony, Abraham. You are excused. Latter-day Saints:--We will now introduce a witness who will show you the great blessings which came to the people of Nineveh when they turned from their evil ways and began to work righteousness in the sight of the Lord. TESTIMONY OF JONAH. The World:--What is your name? Jonah:--My name is Jonah. The World:--Were you called by the Lord to preach repentance? Jonah:--I was. The word of the Lord came to me on one occasion, saying: "Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me." (Jonah 1: 2.) The World:--Did you do as the Lord commanded you? Jonah:--I did not. I went down to Joppa, and there took ship for Tarshish. The Lord punished me for my disobedience, and then He said unto me the second time, "Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee." (Jonah 3: 2.) So I did as the Lord commanded me. As I entered the city I began to cry aloud, "Yet forty days, and Nineveh shall be overthrown. So the {371} people of Nineveh believed God and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing; let them not feed, nor drink water: but let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not." (Jonah 3: 5-10.) Latter-day Saints:--The next witness whose evidence we desire you to hear is John, the forerunner of Christ. TESTIMONY OF JOHN. The World:--Your name is John? John:--It is. The World:--Were you called by the Lord to preach repentance to the people of your generation? John:--I was. I was sent before the Lord to prepare His way. I called upon the people to repent of their sins, for the Kingdom of Heaven was at hand. (Matt. 3: 1, 2.) The World:--Were you able to bring many to repentance? John:--Yes, many people of Judaea and Jerusalem, upon hearing the proclamation, repented, came forward and confessed their sins, and were baptized in the river Jordan. (Mark 1: 5.) The World:--Are we to understand that confession of sins is essential? John:--Such has been the teaching of the servants of the Lord in every dispensation. Without confession of sins repentance is incomplete. Here are the words of the inspired teachers: "He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy." (Prov. 28: 13.) "If we say that we have no sin we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (I John 1: 8, 9.) But confession should be accompanied with a promise and determination to sin no more. To confess his sins before God will not {372} benefit a man unless his confession is accompanied with a determination to sin no more. He must covenant with the Lord that he is willing to forsake sin, and that in future he will, with His Divine assistance, yield to no evil, but will shun the very appearance of it, and keep himself unspotted from the world. God cannot be deceived, and He will not pardon those who merely confess their sins, and still make no effort to forsake them. The World:--Repentance is, therefore, conditional? John:--It is. Men must be willing to confess their sins and to forsake them. They must also be willing to forgive others. In fact, Christ told the people that His Father would not forgive them their trespasses if they in their hearts failed to forgive those who trespassed against them. These are His words: "If ye forgive men their trespasses, your Heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses." (Matt. 6: 14, 15.) And this forgiveness must be without limit. On one occasion Peter asked the Lord, "How oft shall my brother sin against me, and I forgive him, till seven times?" The Master answered, "I say not unto thee, until seven times; but until seventy times seven." On another occasion He taught the disciples, saying, "If thy brother trespass against thee, rebuke him, and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee saying, I repent, thou shalt forgive him." (Luke 17: 3, 4.) Nowhere are repentance, confession and forgiveness more beautifully portrayed than in Christ's parable of the prodigal son. After having wasted his substance in riotous living, and being brought down so low that he had to satisfy his hunger with swine's food, the prodigal at last came to himself. He thought of his father's home in which he had spent so many happy years, of the good things of the earth with which the tables had always been laden, of the hired servants who waited upon the family. The spirit of repentance entered his heart, and springing to his feet he exclaimed, "I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants. * * * But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. * * * And the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf and kill it; {373} and let us eat, and be merry: for this my sen was dead, and is alive again; he was lost, and is found." (Luke 15: 18-20, 21-24.) In this parable is clearly exhibited the love and mercy of God. Verily, he that cometh to Him shall in nowise be cast out. The World:--We will excuse the witness. Latter-day Saints:--This is our case. We believe we have proved most conclusively that repentance is essential to salvation. "For this ye know," said the apostle, "that no whoremonger, nor unclean person, nor covetous man who is an idolater, hath any inheritance in the Kingdom of Christ and of God." (Eph. 5: 5.) The Lord has also said by the mouth of John the Revelator: "The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death." (Rev. 21: 8.) We, therefore, say unto all men, "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap." (Gal. 6: 7.) "We have pointed out all the prominent principles connected with true repentance. And it can easily be seen by every honest heart, that God requires mankind to seek diligently to discern good from evil, and to ascertain what sins and evils they are guilty of; to be exercised with a Godly sorrow that they have ever sinned against so great and good a Being as God; to make suitable confession before God, for all past sins committed; and such a confession must be accompanied with a solemn covenant or promise to sin no more; and the heart should be fixed and immovable in this covenant. All persons who will do these things will have a measure of the Spirit of Christ resting upon them, imparting humility, and meekness, and lowliness of heart. But still this repentance does not guarantee to them a remission of sins; it only prepares the heart to obey properly a great and holy ordinance which God has instituted expressly for the remission of sins. We mean the ordinance of baptism." V.--WATER BAPTISM. The World:--Do you believe and teach that water baptism is essential to salvation? Latter-day Saints:--We do. Water baptism was commanded by the Lord, and we do not teach people that they can get into the Kingdom of Heaven by breaking the Lord's commandments. The World:--Well, we have been taught that baptism is {374} not at all essential to salvation, that it is simply an outward sign of an inward grace. Latter-day Saints:--Baptism was instituted before the foundation of the world. It is an ordinance of the everlasting Gospel, and by obedience to that ordinance, coupled with faith, and sincere repentance, the Lord has promised mankind a remission of their sins. "We have the testimony of many eminent writers that baptism was practiced by the Jews, as a religious ceremony, ages anterior to the birth of our Savior. It is said that the Jews not only circumcised, but baptized all new converts to their faith; and that in the days of Solomon great numbers were proselyted from the surrounding nations, and were baptized. It is by some supposed that the Jews, before Christ, did not baptize those of Jewish descent, but only such as were proselyted from foreign nations. But it is certain that baptism was administered, under the law of Moses, unto numerous multitudes of Jews; for John the Baptist, who was the legal heir of the Aaronic Priesthood, through the lineage of his fathers, did administer this rite to thousands of the Jews for the remission of their sins; and this, too, at a time when the law of Moses was in full force. Even Jesus Himself had not yet been baptized. None of the old institution was yet abolished; and no new institutions were, as yet, introduced. And while under the strictest obligations to keep the old law, John was baptizing; and there went out to him Jerusalem and all Judaea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins." (Matt. 3: 5, 6.) We ask you to hear the testimony of Paul on this subject. The World:--We will be pleased to hear the Apostle's evidence. PAUL'S TESTIMONY. The World:--Paul, did you teach the people that water baptism was practiced by the Israelites before the days of John the Baptist? Paul:--I did. Water baptism is one of the ordinances of the Gospel--the true Gospel, which embraces one Lord, one faith and one baptism. That Gospel was preached to the people in the days of Abraham; and also to the Israelites under Moses. Have you not read what I wrote to the Galatians, the Hebrews and the Corinthians concerning this matter? I quote from my epistles: "And the scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed." (Gal. 3: 8.) "For unto us was the Gospel preached, as well {375} as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it." (Heb. 4: 2.) "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; _and were all baptized unto Moses in the cloud and in the sea_." (I Cor. 10: 1, 2.) The World:--Paul, you have clearly proved the antiquity of baptism. We will excuse you for the present. Latter-day Saints:--We can prove to you beyond the possibility of doubt that water baptism is essential to man's salvation. As you know, nearly all the Christian sects believe in and practice some form of baptism, but, with two or three exceptions, none of them believe that that ordinance aids, even in the slightest degree, in the salvation of the souls of men. This is a mistake. Baptism is one of the first ordinances of the Gospel, and is as essential to man's salvation as any other ordinance that God has ever revealed. The World:--We are ready to hear your witnesses on this matter. Latter-day Saints:--The first witness that we will introduce is John the Baptist. TESTIMONY OF JOHN. The World:--Your name is John? John:--It is. The World:--You told us on a former occasion that you were called of God to go before Christ and prepare His way. John:--That is correct. You will find it so recorded in John's Gospel. (John 1: 6.) The World:--What did God command you to preach to the people? John:--Repentance and water baptism. The World:--You say that God sent you to baptize with water? John:--He did. It is recorded in the scriptures: "And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost." (John 1: 33.) The World:--What did you tell the people was the object of water baptism? John:--I told them that it was for the remission of sins. Mark and Luke bear me witness. The former says: "John did baptize in the wilderness, and preach the baptism of repentance for the remissions of sins." (Mark 1: 4.) Luke {376} says: "And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins." (Luke 3: 3.) The World:--After what manner did you baptize? John:--As I was commanded by the Lord--by immersion. I took the repentant believers down to the river Jordan, and there I baptized them by immersing them in the water. The World:--Then you do not believe in infant sprinkling? John:--I do not. It is contrary to the teaching of Christ and His Apostles. There was but one form of baptism known to them, that was baptism by immersion for the remission of sins. On one occasion when people applied to me for baptism, I had to take them to Aenon, near to Salim, "_because there was much water there_." (John 3: 23.) Had I considered sprinkling just as acceptable to God as immersion, I would not have taken the people to Aenon to be baptized. The World:--You baptized Jesus Christ? John:--I did. The World:--When Christ applied to you for baptism what did you say? John:--I said, "I have need to be baptized of thee, and comest thou to me?" Then Jesus said to me, "Suffer it to be so now: for thus it becometh us to fulfill all righteousness." (Matt. 3: 14, 15.) The World:--You say that Christ requested you to baptize Him in order that He might fulfill all righteousness? John:--He did. And if the Son of God, being holy, had need to be baptized with water that He might fulfill all righteousness, how much more need have mortal men, they being unholy, to be baptized? According to the words of the Savior a man cannot fulfill all righteousness if he fails to comply with the ordinance of baptism. I told the Pharisees and lawyers that they had rejected the counsel of God against themselves by not being baptized. (Luke 7: 30.) And as it was in those days, so it is today--all those who slight this command of the Lord, and refuse to be baptized by immersion for the remission of their sins, will, like the Pharisees and lawyers, reject the counsel of God against themselves. The World:--The witness is excused. (To the Latter-day Saints.) When was the method of baptism changed? Latter-day Saints:--In the third century after Christ, in the case of a man named Novatian. Gahan, a Catholic historian, writing of him, says: "Having embraced the faith, he continued a catechumen, till, falling dangerously ill, and {377} his life being despaired of, he was baptized in bed, not by immersion, which was then the usual method, but by infusion, or pouring on of water." The World:--Who is your next witness? Latter-day Saints:--Our next witness is the Jewish ruler Nicodemus. TESTIMONY OF NICODEMUS. The World:--Nicodemus, had you an interview with Christ? Nicodemus:--I had. I called upon Him one night and said to Him, "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest except God be with him." (John 3: 2.) The World:--What did Christ say in reply? Nicodemus:--He told me that I would have to be born again--born of water and of the Spirit. He spoke most emphatically concerning this matter, saying, "Verily, verily, I say unto thee, _except a man be born of water and of the Spirit_, he cannot enter into the Kingdom of God." (John 3: 5.) The World:--What did you interpret the words "born of the water and of the Spirit" to mean? Nicodemus:--I interpreted them to mean the baptism of water and of the Holy Spirit. Christ was born of the water and of the Spirit when He was baptized; His disciples were born of the water and of the Spirit, and the Savior declared that except a man receive this new birth he cannot enter the Kingdom of God. The World:--We have been taught that the water which Jesus spoke of was the word of God. Nicodemus:--He did not tell me that. I am sure that if Christ had meant the word of God He would have said so. Christ did not say one thing and mean another. Why should men put false sentiments into the mouth of the Son of God? That you may see the absurdity of this interpretation which men have put upon the words of Christ, I will make a few quotations from the scriptures, substituting the words "word of God" for the word "water": "And Jesus when he was baptized, went up straightway out of the word of God." "And John was baptizing in Aenon near to Salim, because there were much words of God there." "And he commanded the chariot to stand still: and they went down both into the word of God. * * * And when they were come up out of the word of God." u Then answered Peter, Can any man forbid the word of God, that these should not be baptized." {378} "That he might sanctify and cleanse it with the washing of the word of God by the word." The World:--This certainly makes the interpretation appear most absured. But, do you consider water baptism essential to salvation? Nicodemus:--I do, most assuredly. I am aware that this doctrine sounds as strange to the people in these days as it did at first to me. But it is, nevertheless, true. It was not Christ's doctrine, it was the doctrine of the Father who had sent Him, and who had sent John also with a similar message. "My doctrine is not mine," said the Savior, "but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John 7: 16, 17.) Again He said, "For I have not spoken of myself; but the Father which sent me, he gave me a commandment what I should say and what I should speak. And I know that his commandment is life everlasting; whatsoever I speak, therefore, even as the Father said unto me, so I speak." (John 12: 49, 50.) Therefore, when Christ impressed upon me the necessity of a new birth, of the water and of the Spirit, He taught me a commandment which He had received from His Father, and which He said was life everlasting. I am surprised that anyone possessed of ordinary intelligence could think for a moment that God, the fountain of all truth and wisdom, would send His Son down to the earth to teach the children of men ordinances which were not necessary for them to observe. Nor can I think of anything more foolish than for Christ to send out missionaries into the world to teach people to observe an ordinance, which, when they had obeyed it, they were no better off than they were before. How dare anyone charge the Almighty with such folly? The World:--We have no further questions to ask the witness. Latter-day Saints:--Our next witness is the Apostle Peter. PETER'S TESTIMONY. The World:--Were you commissioned by the Lord Jesus Christ to preach His Gospel? Peter:--I was. In sending His Apostles forth to preach the Gospel, the Lord said unto them, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and {379} lo, I am with you alway, even unto the end of the world." (Matt. 28: 19, 20.) The World:--Baptism is, therefore, a commandment of the Lord? Peter:--It is, and Christ has said, that he that breaks one of the least of His commandments and teaches men to do so, the same shall be called the least in the Kingdom of Heaven. (Matt. 5: 19.) The World:--Do you believe water baptism to be essential to man's salvation? Peter:--I do. If it had not been so considered by Christ, He would not have commanded us to preach it. Why send us out to tell people to observe an ordinance of the Gospel which it mattered not with God whether they observed or not? That would not give the Lord credit for possessing as much intelligence as men; for no man among you would command his servants to do a certain work when it mattered not whether it was done or left undone. If baptism is not essential to salvation, then it was needless on the part of Christ to command His Apostles to preach it. It was a waste of time for us to do so, for while we were preaching baptism and administering the ordinances we could have employed the time in preaching principles which are essential to men's salvation. You will observe, Christ told us to baptize the people in the name of the Father, and of the Son and of the Holy Ghost. Now, do you think for a moment that we would have used the names of the Holy Trinity in an ordinance in which there was no profit? Did Christ not know that it was written in the Scriptures, "Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain." If you say that baptism is not essential to salvation, you make the Savior of the world a transgressor of God's holy commandment, for what could be more vain than to use the names of the Holy Trinity in an ordinance in which there were no virtue, no salvation? The World:--You, therefore, taught the people that it was necessary for them to be baptized? Peter:--I did. With the rest of the Apostles I stood up on the day of Pentecost before a great multitude of people and declared unto them the message of life and salvation which Christ had given us to deliver. We spoke under the inspiration of the Holy Ghost, and thousands of people were pricked in their hearts, and cried out saying, "Men and brethren, what shall we do?" The World:--What did you tell them? {380} Peter:--I said unto them, "Repent and be baptized every one of you in the name of Jesus Christ _for the remission of sins_, and ye shall receive the gift of the Holy Ghost." (Acts 2: 38.) The same day three thousand souls were added to the Church. There was a most devout man named Cornelius, who resided in Caesarea, who prayed to God constantly and gave much alms to the people. His prayers and alms came up as a memorial before God, and He sent an angel to Cornelius to tell him to send for me to Joppa, and that I would tell him words whereby he and his house should be saved. Now, you will remember, that a short time previous to this I had taught thousands of people baptism for the remission of sins. If I had taught them false doctrine do you think the Lord would have sent an angel to Cornelius to advise him to send for me to teach him the plan of salvation? I told Cornelius the same things that I declared to the people on the day of Pentecost, and commanded him and his household to be baptized in the name of the Lord. (Acts 10: 48.) The World:--That is all, Peter. Latter-day Saints:--We now submit for your consideration the testimony of the Apostle Paul. PAUL'S TESTIMONY. The World:--What is your belief concerning water baptism? Paul:--I believe and have taught that it is an essential ordinance of the Gospel of Jesus Christ. When Jesus appeared to me on the way to Damascus, He called me to repentance and told me to go into Damascus and that I would there be told of all things that were commanded of me to do. The Lord then instructed His servant Ananias to go to me and to tell me to _arise and be baptised and wash away my sins_, calling on the name of the Lord. (Acts 22: 16.) So, you see, baptism for the remission of sins is not my doctrine, but the Lord's. So important is this ordinance in the sight of the Eternal Father that He withheld the Holy Ghost from twelve devout Ephesians until I had re-baptized them. They had been baptized previously, but not by one holding authority from God, and so their baptism was not valid in His sight. How dare I teach the children of men that baptism is not essential to salvation when He who spake as never man spake had declared, "Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God." The World:--We will excuse the witness. Latter-day Saints:--We have adduced enough evidence to {381} convince every fair-minded person that water baptism is essential to his salvation. We have shown that it was instituted by the Lord from the beginning of the world for the remission of sins. The Israelites received the ordinance under the hands of Moses, and were all baptized in the cloud and in the sea. John, the forerunner of Messiah, was sent by God to _preach baptism for the remission of sins_. He baptized multitudes of people in the river Jordan _for the remission of their sins_. Christ the Son of God received baptism at the hands of John in order that He, too, might _fulfill all righteousness_. Jesus told the Jewish ruler that except a man were _born of water and of the Spirit_ he could not enter the Kingdom of God. He commanded His disciples to "Go and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost." Peter, while preaching under the influence of the Holy Ghost, told the people on the day of Pentecost to repent and _be baptized in the name of Jesus Christ for the remission of their sins_. The Lord Himself sent Ananias to Saul of Tarsus to tell him to arise and _be baptised and wash away his sins_. We preach the same doctrine that was taught by Christ and His Apostles, and say unto you, "Repent and be baptized every one of you in the name of Jesus Christ, _for the remission of sins_, and ye shall receive the gift of the Holy Ghost." VI.--THE HOLY GHOST. The World (to the Latter-day Saints):--According to the doctrine of your Church a man must be born of water and of the Spirit before he can enter the Kingdom of God. Latter-day Saints:--In this we simply reiterate what Jesus said to the anxious Jewish ruler, Nicodemus. These are His words: "Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." (John 3: 5.) These are the words of the Son of God, and whenever He speaks all discussion should be closed. The World:--You explained to us in the last examination that being born of the water means being baptized in water: what are we to understand by being born of the Spirit? Latter-day Saints:--To be born of the Spirit means to be baptized with the Holy Ghost. All men must receive these two baptisms before they can become the sons of God. By being born of the flesh we become the sons of men: by being born of the water and of the Spirit we become the sons of God. We desire you to hear the testimony of John the Baptist on this important matter. {382} TESTIMONY OF JOHN THE BAPTIST. The World:--John, you told us on two former occasions that you were sent of God to prepare the way for His Only Begotten Son. What did you teach the people they had to do in order to be accepted of the Lord and admitted into His Kingdom? John:--I told them that they would have to repent, and be baptized in water for the remission of their sins. I promised the people that, if they would do these things, when Christ would come He would baptize them with a higher baptism--the baptism of the Holy Ghost and of fire. (Matt. 3: 11.) The World:--You baptized the Christ? John:--I did. The ordinance was performed in the river Jordan. As soon as Jesus came up out of the water the heavens were opened and the Spirit of God descended like a dove and rested upon Him, and then was heard the voice of God out of heaven, saying, "Thou art my beloved Son, in whom I am well pleased." (Mark 1: 9-11.) Thus was Jesus born of the water and of the Spirit, and all men must follow the example of the Redeemer of the world if they expect to become heirs of God and joint heirs with Jesus Christ. The World:--Did you promise the Holy Ghost to all those whom you baptized? John:--I did. I said to them, "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire." (Matt. 3: 11.) The World:--You are excused, John. Latter-day Saints:--Our next witness is the Apostle John. TESTIMONY OF THE APOSTLE JOHN. The World:--You are an Apostle of the Lord Jesus Christ? John:--I am. The World:--John the Baptist promised those who believed in Christ and who had repented and been baptized for the remission of their sins that the Messiah would baptize them with the Holy Ghost and with fire. Did you receive that higher baptism? John:--I did, but not until Christ had fulfilled His mission and had returned to His Father. While the Savior was with us He was our Teacher, our Guide and our Comforter; but when He ascended up on high we received from the Father the other Comforter, the Holy Ghost, who was to {383} abide within us forever. During His sojourn with us, Jesus referred quite often to the Divine Spirit which His Father would confer upon us after His departure. On different occasions He said to us: "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." (John 14: 26.) "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." (John 15: 26.) "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you." (John 16: 13, 14.) "And when they bring you unto the synagogues, and unto the magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: for the Holy Ghost shall teach you in that same hour what ye ought to say. (Luke 12: 11, 12.) "Nevertheless I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." (John 16: 7.) "And, behold, I send the promise of my Father unto you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." (Luke 24: 49.) The World:--How was the Holy Ghost conferred upon the people? John:--Through prayer and by the imposition of hands. The World:--Did you receive the Holy Ghost in this manner? John:--I did, and so did the rest of the Apostles. Jesus said to us, "And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever." (John 14: 16.) He led us out as far as Bethany, where He lifted up His hands and blessed us; He then breathed on us, and said, "Receive ye the Holy Ghost." (Luke 24: 50; John 20: 22.) The World:--That is all, John. Latter-day Saints:--Our next witness, the Apostle Peter, is ready to be examined. The World:--We will listen to his testimony. PETER TESTIFIES. The World:--Did you also receive from Christ the promise of the Holy Ghost? {384} Peter:--I did. After His resurrection, the Lord appeared to us as we were assembled together, and commanded us that we should not depart from Jerusalem, but wait for the promise of the Father, "which," said He, "ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." (Acts 1: 4, 5.) The World:--When did you receive the gift of the Holy Ghost? Peter:--On the day of Pentecost. The Apostles were assembled together, and suddenly there came a sound from heaven as of a rushing mighty wind, and it rilled all the house where we were sitting. And there appeared unto us cloven tongues like of as fire, and it sat upon each of us. And we were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave us utterance. (Acts 2: 2-4.) The World:--Were the Apostles the only ones who received the Holy Ghost? Peter:--They were not. The Lord is not a respecter of persons; in every nation he that feareth God and keepeth His commandments is accepted of Him. John assured all his baptized converts that they would receive the baptism of the Holy Ghost. After being endowed with the Divine Spirit, the Apostles stood up before a great multitude of people and bore witness of the resurrection of Christ. Thousands of people, on beholding the glorious outpouring of the Holy Ghost, and perceiving the power by which we spake, were pricked in their hearts, and cried out, "Men and brethren, what shall we do?" This is what I said unto them, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." (Acts 2: 38, 39.) The World:--Did Christ give you authority to confer the Holy Ghost upon those who believed on your words and obeyed the Gospel? Peter:--He did, and also to the other Apostles. He said to us: "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth." (Acts 1: 8.) After His resurrection the Lord appeared unto us and commissioned us to go forth and preach the Gospel. "Go ye into all the world," said He, "and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that {385} believeth not shall be damned. And these signs shall follow them that believe; in my name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover." (Mark 16: 15-18.) The World:--Did the people who accepted the Gospel of Christ in the days of your ministry receive the gift of the Holy Ghost? Peter:--They did. The Lord confirmed the words of His servants by pouring out His Holy Spirit upon those who repented of their sins and who were baptized by Divine authority for the remission of their sins. The World:--How was the Holy Ghost conferred? Peter:--By prayer and by the imposition of the hands of authorized servants of God. The World:--Can you refer us to an occasion when the Holy Ghost was given to believers? Peter:--On one occasion Philip went down to Samaria and preached the Gospel to the inhabitants of that city. "And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them; and many taken with palsies, and that were lame, were healed. * * * When they believed Philip preaching the things concerning the Kingdom of God, and the name of Jesus Christ, they were baptized, both men and women." (Acts 8: 5-7, 12.) While Philip had authority to preach the Gospel, and also to baptize, he did not have authority to confer the Holy Ghost. He, therefore, sent word to the Apostles at Jerusalem, acquainting them of the work which he had performed in Samaria, and requesting them to send men endowed with higher authority, to confirm the baptized converts and to pray for them that they might receive the Holy Ghost. John and I were sent down to Samaria, and when we met with the converts there we prayed for them, after which we laid our hands upon them, and the Holy Ghost came upon them. (Acts 8: 14-17.) The World:--We will now excuse you, Peter. The World:--We have been taught that the signs spoken of by Peter were only to follow the Apostles and the believers in that age; that they were given to assist in establishing Christianity; and that when Christianity became established they were done away with and were no longer needed. Latter-day Saints: We know that that is the teaching of {386} professed ministers of the Gospel, but it is in direct opposition to the teaching of Christ and His Apostles. "Christ places His preaching, believing, salvation, and the signs that were to follow, all on an equal footing; where one was limited, the other must be; where one ceased, the other did. If the language limits the signs to the Apostles, it limits salvation to them also. If no others were to have these signs follow them then no others were to believe, and no others were to be saved. If the language limits these signs to the first age or ages of Christianity, then it limits salvation to the first ages of Christianity, for one is as precisely as much limited as the other; and where one is in force, the other is; and where one ends, the other must stop. As well might we say, preaching of the Gospel is no longer needed; neither faith nor salvation; these were only given at first to establish the Gospel, as to say, the signs are no longer necessary, they were only given at first to establish the Gospel." The World--We will now excuse you, Peter. Latter-day Saints:--We have another witness, the Apostle Paul. The World:--We are ready to hear his testimony. TESTIMONY OF PAUL. The World:--Paul, after your conversion did you receive the gift of the Holy Ghost? Paul--I did. Ananias, being sent of the Lord, came to me in Damascus, and placing his hands upon me, said: "Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, has sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost." (Acts 9: 17.) The World:--Did anyone ever receive the Holy Ghost under your administration? Paul:--Yes, many. On one occasion, while Apollos was at Corinth, I passed through the upper coasts and came to Ephesus. There I found certain disciples who told me that they had been baptized. I asked them if they had received the Holy Ghost since they believed, and they answered that they had not--that they had not even heard of the Holy Ghost. I asked them with what baptism they had been baptized, and they replied, "Unto John's baptism." I told them that John verily baptized with the baptism of repentance, saying unto the people that they should believe on Him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. I {387} then laid my hands upon them and prayed for them that the Lord would bestow upon them His Holy Spirit. The Lord hearkened unto my prayer and acknowledged my administration, for the Holy Ghost came upon them and they spake with tongues and prophesied. (Acts 19: 1-6.) Timothy also received this precious gift by the laying on of my hands. (II Tim. 1: 6.) The World:--How does the Holy Ghost operate upon those who receive it? Paul:--In divers ways. "There are diversities of gifts, but the same Spirit. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will." (I Cor. 12: 4-11.) All these gifts, and many others, were enjoyed by the primitive Christians, and were inseparably connected with the true Gospel of Christ. The World:--Did you not write an epistle to the Corinthian saints in which you told them that the gifts of prophecy, tongues, etc., would cease? Paul:--I did. I told them that such gifts would cease when that which is perfect should come. I read from my epistle: "Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. * * * For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as I am known." (I Cor. 13: 8-10, 12.) I wrote an epistle to the Ephesians, in which I told them that the spiritual gifts which Christ had placed in His Church were to continue "_till we all come to the unity of the faith_." The following is an extract from my epistle: "Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men." "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of {388} the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." (Eph. 4: 8, 11-13.) The World:--The witness is excused. (To the Latter-day Saints):--Do the members of your Church enjoy the gifts of the Holy Ghost? Latter-day Saints:--They do. "We believe in the gifts of the Holy Ghost being enjoyed now as much as they were in the days of the Apostles; we believe that the revelations of the Holy Ghost are necessary to organize the Priesthood; that no man can be called to fill any office in the ministry without it; we also believe in prophecy, in tongues, in visions, in revelations, in healings; and that these things cannot be enjoyed without the Holy Ghost; we believe that holy men of old spake as they were moved by the Holy Ghost, and that holy men in these days speak by the same power; we believe in its being a comforter and a witness-bearer; that it brings things past to our remembrance, leads us into all truth, and shows us of things to come; we believe that no man can know that Jesus is the Christ but by the Holy Ghost." The World:--Have you received authority from the Lord to confer the Holy Ghost upon those who comply with the laws and ordinances of the Gospel? Latter-day Saints:--We have. The authority was conferred upon Joseph Smith and Oliver Cowdery by the Apostles Peter, James and John. The World:--Have the gifts of the Holy Ghost been made manifest in this dispensation? Latter-day Saints:--They have. On the evening of March 27th, 1836, Joseph Smith met the quorums of the Priesthood in the Kirtland Temple and instructed them respecting the ordinance of the washing of feet, and in relation to the spirit of prophecy. He called upon the congregation to speak, and not to fear to prophesy good concerning the Saints; "for if you prophesy," said he, "the falling of these hills, and the rising of the valleys, the downfall of the enemies of Zion, and the rising of the Kingdom of God, it shall come to pass. Do not quench the Spirit, for the first one that shall open his mouth shall receive the Spirit of prophecy." Brother George A. Smith arose, and began to prophesy, when a noise was heard like the sound of a rushing mighty wind, which filled the temple, and all the congregation simultaneously arose, being moved upon by an invisible power; many began to speak in tongues, and prophesy; others saw glorious visions; and the Temple was filled with angels, which fact the Prophet declared to the congregation. The people of the neighborhood {389} came running together, hearing an unusual sound within, and seeing a bright light like a pillar of fire resting upon the Temple, and were astonished at what was transpiring." (Compendium pp. 267-8.) The World:--Do you promise the Holy Ghost to all those who repent and obey the Gospel which you preach? Latter-day Saints:--We do. In sending forth His servants in these last days to proclaim the glad tidings of the Gospel of peace, the Lord said: "Therefore go ye into all the world, and whatsoever place ye cannot go into ye shall send, that the testimony may go from you into all the world unto every creature. And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God's high priests; ye are they whom my Father hath given me--ye are my friends; therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost; and these signs shall follow them that believe. In my name they shall do many wonderful works; in my name they shall cast out devils; in my name they shall heal the sick; in my name they shall open the eyes of the blind, and unstop the ears of the deaf; and the tongue of the dumb shall speak; and if any man shall administer poison unto them it shall not hurt them; and the poison of a serpent shall not have power to harm them. But a commandment I give unto them, that they shall not boast themselves of these things, neither speak them before the world, for these things are given unto you for your profit and for salvation. Verily, verily I say unto you, they who believe not on your words, and are not baptized in water, in my name, for the remission of their sins, that they may receive the Holy Ghost, shall be damned, and shall not come into my Father's Kingdom, where my Father and I am. And this revelation unto you, and commandment, is in force from this very hour upon all the world, and the gospel is unto all who have not received it." (Doc. and Cov. 84: 62-75.) All who will, with honest hearts, receive the message which we bear--the message that God the Father has in these last days restored through the ministration of angels, the everlasting Gospel--shall receive a testimony by the manifestations of the Holy Spirit of its Divine authenticity. And these manifestations shall be such as to give them perfect knowledge of its truth. VII. BAPTISM FOR THE DEAD. Latter-day Saints:--Before proceeding further, permit us {390} to ask you a question or two: Have we not proved, and that, too, beyond all controversy, that a living, active and abiding faith in God the Father, and in His Only Begotten Son, Jesus Christ, is indispensable to man's salvation? The World:--You have shown that, in order for a man to please God, not to mention being saved of Him, he must have faith in Him, and in His Son Jesus Christ, the Savior of the world. Latter-day Saints:--Have we not proven most conclusively that men must repent of their sins and turn away from their iniquities before they can gain access to the Kingdom of God? The World:--Sufficient evidence has been given to prove that sincere and genuine repentance must be exhibited in the lives of all men who hope for salvation, for the decree has gone forth that no unclean thing can enter the Kingdom of Heaven. Latter-day Saints:--Have we not proven that the proper mode of baptism is immersion, and that the object of baptism is for the remission of sins? The World:--The testimony of your witnesses in regard to the mode, object and essentiality of baptism cannot be refuted. Christ's answer to Nicodemus--"Except a man be born of water and of the Spirit he cannot enter the Kingdom of God"--should put an end to all discussion on that subject. Latter-day Saints:--Have we not proven that after a man has complied with the ordinance of baptism, he must receive the Holy Ghost by the laying on of the hands of authorized servants of God? The World:--Such was the practice in the primitive church. After baptism the Apostles confirmed the believers by the laying on of hands, with prayer, and conferring the Holy Ghost. Latter-day Saints:--These are the first principles of the Gospel of Christ, and the Apostle Paul has declared that "though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed." (Gal. 1: 8.) The World:--You have laid before us in a most clear and convincing manner the plan of salvation. Permit us now to ask you, What is to become of those who have died in ignorance of the Gospel of Christ? Latter-day Saints:--Our reply to that question is this: God is a God of mercy and justice. He does not seek a crop where there has been no seed sown. All those who have died {391} in ignorance of the Gospel are in the hands of Him whose nature and whose name is Love, whose desire is that all His children may be saved and brought to a knowledge of the truth. He has made provision whereby the glad tidings of great joy which the angel brought to the shepherds on the morning of the Savior's birth shall be proclaimed unto every son and daughter of God. The Creator has made of one blood all nations that dwell on the earth. There is no respect of persons with God. His glorious plan of redemption was not revealed for the benefit of a favored class. When the angel of the Lord appeared to the shepherds on the plains of Judaea, he said unto them, "Behold, I bring you glad tidings of great joy, which shall be to _all_ people." (Luke 2: 10.) Now, it is an undisputed fact that millions had died before that time without having heard those good tidings, just as millions have died since whose ears have never been saluted with the good news of the Savior's birth, and of the great redemption which He purchased for the whole human family by the shedding of His most precious blood. Who could be so lost to all reason as to think for a moment that God would consign to everlasting punishment all those who died in absolute ignorance of His Divine laws? We now ask you, as Paul asked the Roman saints, "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?" (Rom. 10: 14.) But here is the Apostle Peter, a recognized authority on the doctrine of Christ. Hear what he has to say in the subject. TESTIMONY OF PETER. The World:--Peter, would you have us believe that the Gospel is preached to those who die in ignorance of its Divine truths? Peter:--I am surprised to hear you ask such a question when so much has been written on the matter. Jesus Christ came, not to save the living only, but the dead also. He declared that if He were lifted up from the earth He would draw _all_ men unto Him, (John 12: 32), and that the hour was coming when the dead, as well as the living, would hear His voice. (John 5: 25.) The World:--Then, according to your testimony, Christ after having preached the Gospel to men in the flesh, went also and preached the same Gospel to those who had died without having heard of its saving principles? Peter:--He did; and not to them only, but also to those {392} who rejected it when it was preached to them on the earth. The World:--This is certainly strange doctrine to us. Our ministers have never taught us that the dead could be saved as well as the living. Peter:--That is because they do not understand the Scriptures. The men who wrote the Scriptures wrote as they were moved upon by the Holy Ghost, and in order for men to understand the writings of the prophets and other inspired servants of God, they must be in possession of the same Spirit, for "the things of God knoweth no man but by the Spirit of God." If you will permit me, I will endeavor to make the Scriptures plain to your understanding. Noah, as you all know, was a preacher of righteousness. He was called by the Lord to preach the Gospel to the people of his generation. But they refused to listen to his warning; they turned deaf ears to his entreaties, and at last the Lord came out in judgment upon them and destroyed them from the face of the earth. But did He then cast them off forever? No, indeed. The Lord does not keep His anger forever. He had prepared a place for them, for in His house there are many mansions. He had prepared a prison-house for the wicked and rebellious, and when the antediluvians were destroyed in the flesh, their spirits were shut up in the Lord's prison-house, where they were kept for thousands of years, or in other words, till they had paid the uttermost farthing. The World:--And did those people have the opportunity afterwards of again hearing the Gospel? Peter:--I am coming to that. I told you those spirits were shut up in prison for thousands of years. Now, I do not ask you to accept of my testimony alone concerning this matter. I am going to read to you what Isaiah the Prophet has written concerning the Lord's prison-house and its inmates. Here are his words: "And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." (Isaiah 24: 22.) Now, let us stop for a moment and analyze this Scripture. There is a depth of meaning in it, I assure you. Writing was not done with such ease in Isaiah's time as it is today. The prophet did not pen the words which I have read just for pastime--they were written for our profit and learning. He pointed out most clearly the fate of those who would not hearken to the voice of the Lord or of His servants, but spent the days of their probation in gratifying their carnal appetites. They were to be gathered together as prisoners, and shut up in a prison, where they were to be {393} confined for many days. But they were not to be left without hope. The promise was made that when they had paid the penalty for their misdeeds they would be visited. This, according to the words of the prophet was part of Christ's missionary work: He was to preach redemption not only to the living, but to the dead as well; He was to visit the prisoners in the prison-house and preach deliverance to them. I quote again from his writings: "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house." (Isaiah 42: 6, 7.) Now, I desire to remind you that Christ confirmed this prophecy of Isaiah. He told the people that it referred to Him, and that it would be fulfilled in Him. Standing up in the synagogue in Nazareth one Sabbath day He quoted Isaiah's prophecy, as follows: "The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord." (Luke 4: 18, 19.) So, you see that part of Christ's work was to preach deliverance to the captives, and open the prison to those who were bound. The World:--When did the Messiah perform that work? Peter:--During the three days that His body lay in the tomb. The World:--Was His Spirit not with His Father during that time? Peter:--According to Christ's own testimony it was not. When the Lord appeared to Mary, after His resurrection, He told her to touch Him not, for He had not yet ascended to His Father. (John 20: 17.) In two epistles which I wrote to the Saints in early days I made special reference to Christ's visit to the spirits in prison. This is what I said: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water." (I Peter 3: 18-20.) "For for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, {394} but live according to God in the spirit." (I Peter 4: 6.) While this doctrine may be strange to you, it was quite well understood by the Saints in former days. The World:--We thank you, Peter, for your testimony. Latter-day Saints:--Before calling another witness we will quote to you the comments of Professor A. Hinderkoper, a German writer, and Bishop Alford, on the words of Peter. The former says: "In the second and third centuries every branch and division of the Christian Church, so far as their records enable us to judge, believed that Christ preached to the departed spirits." (Haley's Discrepancies of the Bible.) Bishop Alford says: "I understand these words (I Peter 3: 19) to say that our Lord in his disembodied state, did go to the place of detention of departed spirits, and did there announce His work of redemption; preach salvation in fact, to the disembodied spirits of those who refused to obey the voice of God when the judgment of the flood was hanging over them." We now respectfully ask you to listen to what the Apostle Paul has to say on this matter. PAUL'S EVIDENCE. The World:--Paul, do you believe that the Gospel is preached to men after they depart this life? Paul:--I do. I corroborate all that the Apostle Peter has said concerning salvation for the dead. This doctrine was well understood by the people in our day. Jesus, you remember, told Nicodemus that except a man were born of water and of the Spirit, he could not enter the Kingdom of God. Now, in those days the people asked the same question that many people ask today, "If baptism is essential to salvation, what is to become of those who have died without having been baptized?" Had the Lord failed to make provision for such people, it would have revealed an imperfection in the plan of salvation, which is not the case, for "the law of the Lord is perfect." Peter has told you that the Gospel was preached to the dead; I taught the people the doctrine of baptism for the dead. Here is what I wrote to the Corinthians: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" (I Cor. 15: 20.) The Saints in former times believed in and performed a vicarious work for the dead--they were baptized for their dead. But after the death of the Apostles men transgressed the laws and changed the ordinances of the Gospel, in consequence of which darkness covers the earth and gross darkness the minds of the people. {395} The World:--You are excused, Paul. Latter-day Saints (to the World):--We desire to call your attention to a prophecy which was made by Malachi. He prophesied as follows: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." (Mal. 4: 5, 6.) Now, we testify to you, in all soberness, that this prophecy has been literally fulfilled. On the 3rd day of April, 1836, the Prophet Elijah appeared to Joseph Smith and Oliver Cowdery in the Kirtland Temple. Addressing them he said: "Behold, the time has fully come, which was spoken of by the mouth of Malachi; testifying that I should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors." We have built a number of temples, in which baptism and other ordinances have been performed in behalf of millions of our dead relatives and friends. This is also in fulfillment of the prophecy of Micah, who said: "But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come, and say, Come, and let us go up the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem." (Micah 4: 1, 2.) The work for the dead is still in progress. The hearts of the fathers are being turned to the children, and the hearts of the children to the fathers. Blessed are all those who engage in this glorious work, for great shall be their joy when they meet their loved ones who have passed beyond the veil, and for whom they stood as saviors upon Mount Zion. VIII.--DIVINE AUTHORITY. The World (to the Latter-day Saints):--Do you claim to have received authority from the Lord to preach the Gospel and administer in the ordinances thereof? Latter-day Saints:--We do. The Lord has in these last days restored, through the ministering of angels, both the {396} Aaronic and Melchisedek Priesthood, empowering His servants to preach the Gospel, baptize repentant believers for the remission of their sins, confirm them members in His Church, and by prayer and the imposition of hands call down upon them the Holy Ghost. The World:--Must a man be called of God and divinely appointed before he can preach acceptably the Gospel of Jesus Christ and administer its ordinances? Latter-day Saints:--He must, as the Apostle Paul and others will testify. #TESTIMONY OF PAUL. # The World:--Paul, do you consider it absolutely necessary in order for a man to preach the Gospel and administer in its ordinances, for him to be called of God and ordained by those holding Divine authority? Paul:--I do. In every dispensation of the world the Lord has chosen certain men to represent Him among the people. These He called, either by His own voice or by the voice of His servants whom He had previously chosen. The World:--Can you cite us a few examples of the calling of men to the ministry? Paul:--I can. The Lord called Noah to be a preacher of righteousness to the people of his generation; and when they would not hearken to the testimony of His authorized servant, the Lord destroyed them from the earth. Abraham, Isaac and Jacob were called in like manner for the work which the Lord had appointed them. The World:--How were they called? Paul:--They were called by direct revelation from heaven, the Lord speaking to them by His own voice. To Abraham He said: "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee: and I will make of thee a great nation, and I will bless thee, and make thy name great and thou shalt be a blessing; * * * and in thee shall all families of the earth be blessed." (Gen. 12: 1-3.) Isaac and Jacob were called in a similar manner. (Gen. 28: 2-5; 28: 10-15.) The World:--Would it be improper for a man to preach the Gospel and administer its ordinances without his having been divinely commissioned to do so? Paul:--It would, indeed. No man has a right to take such honor unto himself except he be called of God, as was Aaron. Permit me to read a couple of extracts from my epistles to the Romans and to the Hebrews. This is what I said: {397} "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent?" (Rom. 10: 14, 15.) "And no man taketh this honor unto himself, but he that is called of God, as was Aaron." (Heb. 5: 4.) The World:--How was Aaron called to the ministry? Paul:--He was called of the Lord through the Prophet Moses. As you well know, the Lord spoke to Moses out of the burning bush, commissioning him to go on a mission to Egypt and deliver the children of Israel. Moses reminded the Lord that he had an impediment in his speech, when the Lord said to him: "Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he seeth thee he will be glad in his heart. And thou shalt speak unto him and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what you shall do." (Exodus 4: 14, 15.) "And the Lord said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him. And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him." (Exodus 4: 27, 28.) The World:--When men are called of the Lord, through His inspired servants, to minister unto the people, is it necessary for them to be ordained and set apart for their respective duties by the laying on of the hands of the Lord's servants? Paul:--It is. Such has been the practice in every Gospel dispensation. Joshua, the son of Nun, was set apart, as directed of the Lord, through the imposition of hands by Moses. Let me read to you what Moses has written on this matter: "And the Lord said unto Moses, take thee Joshua, the son of Nun, a man in whom is the Spirit, and lay thine hands upon him; and set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight. And thou shalt put some of thine honor upon him, that all the congregation of the children of Israel may be obedient. * * * And Moses did as the Lord commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation: and he laid his hands upon him, and gave him a charge, as the Lord commanded by the hand of Moses." (Num. 27: 18-20, 22, 23.) The World:--Paul, in what way were you called to the ministry, and by whom were you ordained? Paul:--I was called by the Holy Ghost, and was ordained {398} under the hands of Simeon, Lucius and Manaen. You will find a record of my call and ordination in the 13th chapter of the Acts of the Apostles, as follows: "Now there were in the church that was at Antioch certain prophets and teachers: as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." (Acts 13: 1-3.) The World:--We have no further questions to ask you, Paul. Latter-day Saints:--We now respectfully ask you to hear what the Apostle Peter has to say on this very important subject. PETER'S TESTIMONY. The World:--Were you called of the Lord and ordained to take part in His ministry? Peter:--I was. You will find an account of my call and ordination, as well as that of the other eleven apostles, in the third chapter of Mark's Gospel. It is as follows: "And he goeth up into a mountain, and calleth unto him whom He would: and they came unto him. And he ordained twelve, that they should be with him, and that he might send them forth to preach." (Mark 3: 13, 14.) "Ye have not chosen me," said Jesus, "but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever you shall ask of the Father in my name, he may give it you." (John 15: 16.) The World:--Must a man be called of God and ordained by Divine authority before he can hold an office in the Church of Christ? Peter:--He must. The death of Judas left a vacancy in the quorum of Apostles. In choosing his successor we appealed to the Lord to manifest to us His mind and will in the selection of a man to fill the vacancy. There were two men. Barnabas and Matthias, whom we considered equally worthy of the honor. We presented these two men before the Lord in prayer and said, "Thou, Lord, which knowest the hearts of all men, show which of these two thou hast chosen, that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place." (Acts 1: 24, 25.) It was revealed to us that Matthias was {399} the Lord's choice, and he was appointed by unanimous vote. The World:--Are we to understand from what you have said that it was the desire of the Lord that Apostles and Prophets and all the other officers should continue in the Church? Peter:--Such, indeed, was the desire of the Lord. If it had not been, He would not have appointed a successor to Judas. The World:--Our ministers have told us that Apostles and Prophets are not necessary in these days; that they were placed in the Church to establish Christianity, and that when Christianity was established they were no longer needed. Peter:--There is nothing in the Scriptures to warrant such an assertion. On the contrary, it is most positively stated that the Lord put these officers in the Church "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." And they were to remain in the church "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ; that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive." (Eph. 4: 12-14.) The World:--How was the primitive Christian Church organized? Peter:--It was "built upon the foundation of apostles and prophets, Jesus Christ himself being the chief corner stone." (Eph. 2: 20.) The Lord placed in the Church Apostles, Prophets, Evangelists, Pastors, Teachers, etc. (Eph. 4: 11.) The World:--The churches of the world are not organized after that pattern? Peter:--They are not. They were not established by Christ. Had Christ established them, He would have put in them the same officers that He put in the early Christian Church. The Churches of the world were established by men. They are named after men. There is Saint Paul's Church, Saint Peter's Church, Saint Mark's Church, Saint Luke's Church, Saint John's Church, etc. The World:--There seems, therefore, to have been an apostasy from the primitive Christian Church? Peter:--There has. The Scriptures are replete with prophecies concerning the great apostasy which was to take place after the death of the apostles. Permit me to call your attention to a few of them. Have you a Bible at hand? {400} The World:--We have. Peter:--Turn to the fourth chapter of Paul's second epistle to Timothy and read what he prophesied concerning the apostasy that was to take place. The World:--Paul prophesied as follows: "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap unto themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." (II Tim. 4: 3,4.) Peter:--Now turn to the 29th chapter of Isaiah and read what the prophet said concerning the state of the world in the last days. The World:--Isaiah prophesied as follows: "Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. Wherefore the Lord said, forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." (Isaiah 29: 9, 10, 13, 14.) Peter:--How perfectly did Paul describe the condition of the world at the present time! Instead of having inspired Apostles and Prophets to reveal to them the mind and will of the Lord, and to teach to them the true plan of salvation, the people have heaped to themselves teachers, having itching ears, and they have turned their ears away from the truth and turned them unto fables. When you think of the multitude of jarring and contending sects that are in the world today, you can see how literally the prophecies of Paul and Isaiah have been fulfilled. The World:--Were Paul and Isaiah the only ones who prophesied concerning an apostasy? Peter:--They were not. There were many others who uttered similar predictions. But I ask you to read what Isaiah further said concerning the apostasy; you will find it in the twenty-fourth chapter of his book. The World:--Isaiah says: "The earth also is defiled under the inhabitants thereof; because they have transgressed {401} the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate; therefore the inhabitants of the earth are burned, and few men left." (Isaiah 24: 5, 6). Peter:--Notice the similarity in these prophecies: Isaiah prophesied that the day would come when the people would transgress the laws, change the ordinance, and break the everlasting covenant. Paul declared that the time would come when they would not endure sound doctrine, but would heap to themselves teachers, having itching ears, who would turn their ears away from the truth and turn them unto fables. On another occasion Paul prophesied as follows: "For I know this, that after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." (Acts 20: 29, 30.) Paul lived to see the beginning of the terrible apostasy of which he spoke. "I marvel," said he, writing to the Galatians, "that ye are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another; but there be some that trouble you, and would pervert the gospel of Christ." (Gal. 1: 6, 7.) I myself prophesied concerning the apostasy. Here is what I said: "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you." (II Peter 2: 1-3.) The World:--The prophets and apostles truly foretold an apostasy, and the divided state of Christendom--the hundreds of different sects and denominations, the numerous, conflicting theories which are being advocated by men for the Gospel of Jesus Christ--bear incontrovertible testimony that such an apostasy has taken place. Must this condition continue, or will there be a restitution? Peter:--There will be a restitution of all things spoken of by the mouth of the holy prophets. The World:--Do you think the Lord will ever send us Apostles and Prophets to teach us the true Gospel of Christ as it was taught by Him and His inspired servants in ancient days? Peter:--He will, for so He has declared. Here is the {402} Apostle John; I pray you, hear what he has to say concerning the restoration of the Gospel in the latter days. JOHN'S TESTIMONY. The World:--John, do you think we will ever be favored with new revelation from God? John:--Have you forgotten what Joel prophesied concerning the last days? He said: "And it shall come to pass afterward, that I will pour out my Spirit upon all flesh: and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions." (Joel 2: 28.) The World:--Then, we may look for Prophets to be sent of God. John:--Yes, and angels also will come down from heaven to restore that which was lost. You have heard already of the great apostasy that was to take place; you have seen how the principles and ordinances of the Gospel have been perverted; you see the Christian world a Babel of Confusion. The Lord knew that all these things would take place, and He decreed that in the last days He would set His hand again to recover His people from their lost and fallen state. He revealed to me that before His judgments were poured out upon the inhabitants of the earth He would send an angel with the everlasting Gospel, to be preached to every nation under heaven. Read, I pray you, what I said concerning this matter in the fourteenth chapter of my book. The World:--You wrote as follows: "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven and earth, and the sea, and the fountains of water. (Rev. 14: 6, 7.) John:--Now, I advise you to look for the fulfillment of the things which the Lord has spoken by the mouth of His holy prophets. The World:--Thank you, John; you are excused. Latter-day Saints:--Now, we testify to you in words of soberness that the angel which John predicted would come to the earth in the last days with the everlasting Gospel, has come to the Prophet Joseph Smith. The Lord also sent heavenly messengers to him and others, who conferred upon them Divine {403} authority, and instructed them concerning the restoration of the true Church of Christ on the earth for the last time, preparatory to the coming of the Son of Man. That Church has been organized after the primitive pattern. In it are inspired Apostles and Prophets, Evangelists, Pastors and Teachers. It teaches the very same Gospel that was taught by Christ and His Apostles; its members enjoy the same gifts and blessings that were enjoyed by the former-day saints: they have the gift of prophecy, revelations, visions, healings, tongues, interpretation of tongues, etc. And, if you desire to know the truth of these things, we advise you to follow the exhortation of the Apostle James, when he said, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." (James 1: 5.) "_Our enemies have kicked us, and cuffed us, and driven us from pillar to post, and we have multiplied and increased the more, until we have become what we are this day_." --_Brigham Young_. "_It is not our business to fight our enemies. There is no man or woman on the face of the earth, but is our brother or our sister. They are the children of God and we are here to bear and forbear with them in their interest and for the glory of God_." --_Lorenzo Snow_. {404} A CONGRESSMAN'S OPINION OF THE PROPHET. (_From the Historical Record_.) In the winter of 1840, the Prophet Joseph Smith went to Washington, D. C, to petition the president of the United States and Congress to redress the grievances of the Saints against the people of Missouri. While at the nation's capital he had several opportunities of speaking in public. On the evening of February 5, 1840, he addressed a large audience. Mr. M. L. Davis, a member of Congress, was present. In a letter written to his wife the day after, he gives the following opinion of the Prophet: I went last evening to hear "Joe Smith," the celebrated Mormon, expound his doctrine. I, with several others, had a desire to understand his tenets as explained by himself. He is not an educated man; but he is a plain, sensible, strong-minded man. Everything he says is said in a manner to leave an impression that he is sincere. There is no levity, no fanaticism, no want of dignity in his deportment. He is apparently from forty to forty-five years of age, rather above the middle stature, and what you ladies would call a very good looking man. In his garb there are no peculiarities; his dress being that of a plain, unpretending citizen. He is by profession a farmer, but is evidently well read. * * * During the whole of his address, which occupied more than two hours, there was no opinion or belief that he expressed, that was calculated, in the slightest degree, to impair the morals of society, or in any manner to degrade and brutalize the human species. There was much in his precepts, if they were followed, that would soften the asperities of man toward man, and that would tend to make him a more rational being than he is generally found to be. There was no violence, no fury, no denunciation. His religion appears to be a religion of meekness, lowliness and mild persuasion. * * * Throughout his whole address he displayed strongly a spirit of charity and forbearance. The Mormon Bible, he said, was communicated to him direct from heaven. If there was such a thing on earth as the author of it, then he (Smith) was the author; but the idea that he wished to impress was that he had penned it as dictated by God. * * * I have changed my opinion of the Mormons. They are an injured and much abused people. {405} AN ANNOUNCEMENT CONCERNING THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. BY HEBER J. GRANT, TOKYO, JAPAN. Prove all things; hold fast to that which is good. 1 Thess. 5: 21. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, driven with the wind and tossed. James 1: 5, 6. We, as duly authorized representatives of the Church of Jesus Christ of Latter-day Saints, have been sent to Japan for the purpose of teaching the plan of life and salvation, as it has again been revealed from heaven by the true and living God to the Prophet Joseph Smith. We earnestly entreat the people of this nation to fully investigate the message which we have come to deliver. We testify that there is a God in heaven who is in very deed the Father of the spirits of all men. He is the Creator of heaven and earth, and all that in them is. He existed before the world was created; exists today and will exist forever. He is the same yesterday, today and forever. He is all powerful and to His wisdom there is no limit. He is no respecter of persons; is full of mercy, love and compassion, and is forgiving to all those who will repent of sin and seek Him and serve Him with full purpose of heart. All men are well aware that compliance with the laws of a nation is absolutely necessary in order to become a citizen thereof, and the same applies with equal force to those who wish to become citizens of the kingdom of God. A knowledge of and compliance with God's laws is a matter of the most {406} vital consequence to all men. These laws are contained in the divinely inspired books known as the Bible and Book of Mormon. We feel assured that all who will earnestly and fully investigate will come to a knowledge of the divine authenticity of these records. For many hundreds of years after the creation of the earth God appeared in person, from time to time, and talked with His children and gave instructions as to what was necessary for them to do in order to be worthy, when this life was ended, to come back and dwell forever in His presence. A little over nineteen hundred years ago He sent His Son Jesus Christ to the earth to teach mankind the plan of life and salvation. Jesus is the Savior of the world, and faith on His name and obedience to His commandments will take us back into the presence of God where we shall dwell forever. Jesus Christ called upon all men to repent, to live lives of righteousness and to be baptized in water for the remission of their sins, and made them the promise that if they would do this and keep His commandments they should know whether the doctrines He proclaimed were of God or man. In the spring of 1820, God and His Son Jesus Christ visited the earth and talked with Joseph Smith. They afterwards sent heavenly messengers who gave him the necessary instructions and authority to establish on the earth the true Church of Christ. Some immediately accepted the doctrines which this prophet taught, but the majority misrepresented his teachings and persecuted him. False charges were preferred against him, and he was imprisoned many times, but upon trial was declared innocent of every charge. He lived a life of virtue and uprightness, maintaining, in the face of the most bitter opposition, his testimony as to the truths revealed to him from heaven. Finally, while he was in Carthage jail, Illinois, U. S., under the pledged protection of the state, awaiting a trial, to which he had voluntarily surrendered himself, the jail was attacked and he was murdered by a mob of wicked men. Thus did Joseph Smith, the Prophet of the nineteenth century, seal his testimony with his life's blood. Dr. David Nelson in his book, "The Cause and Cure of Infidelity," says: "A true prophet is not applauded by a majority of the wicked or by the mass of the depraved. He is generally disliked by those furthest from God, and spoken evil of by those who sink deepest in sin. He is often not only reviled, but put to death if the laws permit; but the false prophet is neither stoned nor sawn asunder. He is often extolled greatly by the most dissolute, and is at least tolerated or praised {407} to some extent by the leaders in depravity or the officers of sin." Many people have spoken ill of the Latter-day Saints, or as we are commonly called "Mormons." We ask to be judged not by the false statements of our enemies, but by the infallible standard, "By their fruits ye shall know them." Wisdom dictates that no cause should be judged without a hearing, and least of all when only one side has been heard, and that the side of its enemies. The history of the Latter-day Saints is before the world and speaks for itself. In a tract entitled "My reasons for leaving the Church of England and joining the Church of Jesus Christ of Latter-day Saints," the writer says: "No one who will read the whole history of the Latter-day Saints with a truly honest and unprejudiced heart, and look upon the blessings of prosperity which they at present enjoy, can for a moment doubt that they are members of a church which is under the direct guidance of God through new revelation. "I am quite sure that any one who will read with a fair, and unprejudiced mind the teachings of Joseph Smith, can not but conclude that he must have been inspired, especially when they consider the fact that all the great and marvelous work which he performed before his martyrdom was accomplished while he was still a young man, and that he had never enjoyed the privileges of education and experience." We call attention to the last of the accompanying Articles of our Faith, that "if there is anything virtuous, lovely, or of good report, or praiseworthy, we seek after these things," and advise all men to do likewise. In conclusion, in all solemnity and humility, we bear testimony that God lives, that Jesus Christ is His Son and the Savior of the world; that Joseph Smith was the prophet of the true and living God, commissioned to restore again the Gospel of Jesus Christ to the inhabitants of the earth. We once more entreat all men to investigate our message, and promise, as did our Savior, that all who will repent of sin and obey the Gospel shall receive a knowledge from God of the divinity of the doctrines which we proclaim. {408} CORNER STONES OF REORGANIZATION. A FEW FACTS CONCERNING ITS FOUNDERS COMPILED FROM EARLY CHURCH HISTORY. _When men come as servants of God, claiming a divine commission to reorganize the Church of Christ, the searchlight of investigation should be turned upon them. If they bear it there is evidence that they have been sent of God. But if inconsistencies hedge their entire course of life it is well for an inquirer after truth to examine their AUTHORITY_. _William Marks, Zenos H. Gurley, William W. Blair and Samuel Powers ordained the Son of the Prophet to succeed his father as President of the Church. William W. Blair and Samuel Powers were never members of the original Church. We, therefore, pass them by, and proceed to bring out a few facts from early Church history relative to Marks, Gurley and Briggs, the two latter being the founders of the "Reorganization_." HISTORY OF WILLIAM MARKS. _WILLIAM MARKS was President of the Nauvoo Stake at the time of the martyrdom of the Prophet Joseph, June 27, 1844_. SOMETHING FROM THE PROPHET'S JOURNAL. "Whatever can be the matter with these men (Law and Marks)? Is it that the wicked flee when no man pursueth? that hit pigeons always flutter? that drowning men catch at straws? or that Presidents Law and Marks are absolutely traitors to the Church, that mv remarks should produce such excitement in their minds? The people in the town are astonished, almost every man saying to his neighbor: Is it possible that Brother Law or Brother Marks is a traitor and would deliver Brother Joseph into the hands of his enemies in Missouri? {409} If not, what can be the meaning of all this? The righteous are as bold as a lion." MARKS DROPPED FROM HIS POSITION AS PRESIDENT OF NAUVOO STAKE. _WILLIAM MARKS was dropped from his position as President of the Nauvoo Stake at a conference of the Church of Jesus Christ of Latter-Day Saints, held October 7, 1844. (T. & S., Vol. 5, 692.) The whole Church voted NOT to sustain him, excepting two votes. This action was taken because he supported the claims of Sidney Rigdon as guardian of the Church_. _On December 9th, 1844--Nauvoo, Illinois, he acknowledged his error in the following_: NOTICE. "After mature and candid deliberation, I am fully and satisfactorily convinced that Mr. Sidney Rigdon's claims to the Presidency of the Church of Jesus Christ of Latter-Day Saints are not founded in truth. I have been deceived by his specious pretenses and now feel to warn every one over whom I may have any influence to beware of him, and his pretended visions and revelations. THE TWELVE ARE THE PROPER PERSONS TO LEAD THE CHURCH." (T. & S., Vol. 5, 742.) "Signed William Marks." _After making this acknowledgment he was received back into fellowship, but did not again obtain his former position. He became dissatisfied, withdrew from the Church and was excommunicated_. JOINS THE STRANGITE ORGANIZATION AND PLAYS A LEADING PART. _Copied from the "Voree Record," official record of Strangle Church_. _Conference April 6, 1846_. "On motion of WILLIAM MARKS, High Priest and President of the Stake at Nauvoo, James J. Strang unanimously called to the Chair as President of the Conference." "On motion of Elder WILLIAM MARKS it was unanimously resolved that this Church receive, acknowledge, and uphold JAMES J. STRANG as President of this Church, {410} Prophet, Seer, Revelator, and Translator with our faith and prayers." "On motion of Elder WILLIAM MARKS it was unanimously resolved that we sustain and uphold Aaron Smith as Counselor to First President by our faith and prayers." "On motion of Elder WILLIAM MARKS, amended on motion of Elder John E. Page, it was resolved that the case of Elder Rigdon be laid over until the October conference for final action and in the meantime a delegation be sent to visit Elder Rigdon personally on the matter by appointment and under instructions of the First Presidency." "President James J. Strang proposed the appointment of WILLIAM MARKS, President pro tempore of the High Priest's quorum, which, being put separately to the High Priests and the Conference at large, and unanimously approved, he was thereupon appointed." MARKS APPOINTED BISHOP OF STRANGITE CHURCH. "_Voree Record"--Conference April 8th, 1846_. "The First Presidency presented WILLIAM MARKS for the office of BISHOP of the Church, and on motion of Apostle John E. Page, resolved unanimously (that he) be sustained." MARKS APPOINTED AN APOSTLE, COUNSELOR AND PROPHET. "_Voree Record"--Conference August 26th, 1849_. "Brother WILLIAM MARKS was then ordained, consecrated and set apart as APOSTLE of the Lord, Jesus Christ, a Counselor to the Prophet, one of the First Presidency, and a PROPHET of the Most High God, under the hands of President STRANG and Adams." WILLIAM MARKS ORDAINED TO ADMINISTER BAPTISMS FOR DEAD. "Voree Record"--Conference of August 26th, 1849. "Brother WILLIAM MARKS was anointed, ORDAINED and set apart to administer baptisms for the Dead, under the hands of Presidents STRANG and Adams. * * * The choir sang a hymn, after which eucharist was administered. The Conference then adjourned twenty minutes, to meet at the water's edge for the purpose of attending to baptisms, both for the living and the DEAD. Conference {411} assembled pursuant to adjournment. Eight were initiated into the Church by being baptized for a remission of their sins. After which large numbers were baptized for their deceased relatives. Adjourned." REVELATION OF JAMES J. STRANG GIVEN JANUARY 7TH, 1849. "Hearken, O ye Saints, give ear, for the time to favor Zion is at hand, and the time of her redemption draweth near. Draw near unto me and learn, for the ways of men are foolishness before me. Behold ye shall be one, and if ye are not one, ye are none of mine. And ye shall all speak the same thing. Ye are cursed; ye are confounded because ye have many tongues like unto mystery Babylon; and many are running to and fro, speaking in their own wisdom, which is folly before me. * * * Behold my servant, WILLIAM MARKS, has gone far ASTRAY in departing from me, yet I will give unto him a little space, that he may return and receive my word, and stand in his place; for I remembered his works that he has done in the time that is past. If he will return and abide faithful, I will make him great, and his possessions shall be great, and he shall possess a city, and his children shall dwell therein; a nation shall call him blessed. * * *" HE REPENTS. "_Voree Record"--Conference of August 25th, 1849_. "President MARKS arose and said he felt that he ought to make a confession to the Saints for NOT acting in his calling and also to ask their forgiveness. Gave a brief history of the course he had pursued after the martyrdom of the Prophet Joseph, testified that he had ever had the fullest confidence in the work of the last days, and knew it was of God, and was now determined by the help of God to go forth in the discharge of HIS DUTY and act in the place in which he was called by revelation of God through his servant JAMES. "President Geo. J. Adams remarked: He rejoiced with joy unspeakable to see an old Saint coming back willing to do his duty, spoke very highly of the former faithfulness of Brother Marks in the cause of God, how he had kept himself uncontaminated in the midst of the lustful and ungodly, and concluded by offering the following resolution, which was sustained unanimously: Resolved, that we will forgive Brother Marks and sustain him in his calling by our faith, confidence, and prayers." {412} LEAVES STRANG AND JOINS THOMPSON'S ORGANIZATION--HIS OWN STATEMENT. "Epistle of WILLIAM MARKS, chief evangelical teacher of the school of faith to all the traveling teachers' quorums and classes of said school, and Jehovah's presbytery of Zion, Greeting: "Beloved Brethren:--Having been chosen and ordained chief evangelical teacher of the school of faith in Jehovah's presbytery of Zion, it becomes my duty to say something by way of encouragement and also by way of instruction to those who are placed under my care and supervision; and first by way of encouragement, let me state what I know in reference to the work in which we are engaged. In order to do this, I must of necessity refer to my experience in the Church. I was a member of the Church some ten years before the death of Joseph and Hyrum Smith. I was appointed President of the Stake in Kirtland, Ohio, in 1837, and continued in that office at Kirtland until the fall of 1838, when I was called by revelation to Farr West, Missouri, but before I arrived there the Saints were ordered to leave the state, and when the Stake was organized at Nauvoo, in the fall of 1839, I was appointed President thereof, and continued in that office up to the death of Joseph the Prophet. I always believed the work was of divine origin, and that Joseph Smith was called of God to establish the Church among the Gentiles. During my administration in the Church I saw and heard many things that was practiced and taught that I DID NOT BELIEVED BE OF GOD, but I continued to do and teach such principles as were plainly revealed as the law of the Church, for I thought that pure and holy principles only would have a tendency to benefit mankind, therefore, when the doctrine of polygamy was introduced into the Church as a principle of exaltation I took a decided stand against it, which stand rendered me quite unpopular with many of the leading ones of the Church." (Harbinger and Organ, Vol. 3, Pages 52-3-4, Year 1853.) AGAIN IN 1853 MARKS WRITES TO THOMPSON. "Shabbona Grove, DeKalk County, Feb. 17th, 1853. "Brother C. B. Thompson, "Dear Sir:--I have some good news to communicate * * * I organized a quorum at Batavia. James Blakeslie {413} was chosen chief, and Jehial Savage, teacher. I ordained them to their offices, and they said they had satisfactory evidence that the work is of God. I feel as though I was well paid. Bless and praise the Lord. "Yours in the bond of the covenant, "Signed William Marks." WILLIAM MARKS SENT BY THOMPSON TO LOCATE A GATHERING PLACE. _The following appears in the "Harbinger and Organ" of Dec. 10th, 1853_: "St. Joseph, Mo., Aug. 24, 1852. "Brother Thompson:--I embrace this opportunity to drop a few lines to you to let you know of our whereabouts. I arrived here with Brother Childs and on the 22nd of this month, found Brother Stephens and the most of his family sick; and he is not able to go with us. From what we can learn of the surrounding country here we think is will be very difficult to obtain a suitable LOCATION FOR THE SAINTS TO GATHER TO, near this place on account of the high price of land. We have agreed to start from here tomorrow morning to go north, probably to the Bluffs. * * * We shall write you again as soon as we find a location. * * * "Signed William Marks." MARKS CHANGES AGAIN AND JOINS JOHN E. PAGE'S ORGANIZATION. _The year 1855 finds him in a religions organization with John E. Page and others. (History of the Reorganized Church, Vol. 3, 724_.) ON JUNE 11TH, 1859, HE FINDS A PLACE IN THE "NEW ORGANIZATION." On the above date he was received into this "Organization" subsequently called the "Reorganized Church" on his ORIGINAL baptism into the Church of Jesus Christ of Latter-Day Saints. His ORIGINAL ordination was also accepted. In the light of common sense and the following statement found in the "Saints Herald" (the official organ of the "Reorganization"), what of WILLIAM MARKS' authority? "WHENEVER INDIVIDUALS CLAIMING AUTHORITY {414} UNDER THE CHURCH AS ORGANIZED BY THE FIRST JOSEPH BECAME MEMBERS OF ANY FACTION THEY IMMEDIATELY BECAME DIVESTED OF ALL AUTHORITY." ("_Saints Herald," Vol. 4, No. 10, Page 158_.) _Why did the "Reorganization" receive the Apostate Marks on his ORIGINAL baptism and ORIGINAL ordination after he had joined "The Strang faction," "The Thompson faction" "The Page faction" and "became divested of all authority" (as stated above)? And what of the authority of young Joseph who Was ordained under the hands of such men, WILLIAM MARKS BEING MOUTH_? FOLLOWING IS THE STATEMENT OF THE PROPHET CONCERNING APOSTATES: "An Apostate, or one who has been cut off the Church and wish to come in again, the law of the Church expressly says: That such shall repent and be baptized and be admitted as at first." (T. & S., Vol. 5, 752.) RECORD OF ZENOS H. GURLEY. _ZENOS H. GURLEY was ordained a seventy in Nauvoo in 1844 under the direction of President Joseph Young. (Record in Historian's office, Salt Lake City.)_ _On April 6th, 1845, he was made the Senior President of the twenty-first quorum of Seventy. (Minutes of 21st quorum_.) THE PRESIDENT OF THE "REORGANIZATION" REPUDIATES AUTHORITY OF THE MAN WHO ASSISTED IN HIS ORDINATION. _On the 31st of January, 1905, President of the "Reorganization" wrote the following to Elder Joseph F. Smith, Jr., relative to the limitation of the number of Seventy's quorums_: "There are no provisions as revelations as law to the Church for the organization of more than seven quorums of Seventy; for that reason we do not recognize as valid any of the ordinations in Nauvoo in 1844-5 beyond those of the first seven quorums; and our teaching is that the number is necessarily limited by direct provision of the law." {415} GURLEY ENDORSES THE COURSE OF THE CHURCH IN 1846. (_One month before the great Exodus then in preparation.) The Minutes of January 3rd, 1846 (21st quorum) say_: "Zenos H. Gurley enlarged on the subject of liberally donating to the Church necessity. 'God,' said he, 'had so shaped the scheme of salvation as that to be saved and appear approved of God, we must SACRIFICE OF ALL WE POSSESS.' * * * He felt filled with the spirit. THE COURSE THE CHURCH IS PURSUING HAS BEEN SPOKEN OF BY JESUS CHRIST AND THE HOLY PROPHETS OF OLDEN TIMES." GURLEY RECEIVES HIS ENDOWMENT IN THE NAUVOO TEMPLE. "ZENOS H. GURLEY arose and said that the Presidents of the quorum had RECEIVED THEIR ENDOWMENT. He observed that it was remarkable for an unusual outpouring of the Holy Spirit. He felt for the quorum that they should receive their endowment. The Church authorities, the quorum of seventy in succession, should furnish the people engaged in the endowment, one day each, and he wanted the quorum (21st) to acquit themselves from every obligation." (Minutes of quorum, Jan. 10, 1846.) GURLEY ON TEMPLE WORK. "President ZENOS H. GURLEY arose and said: * * * 'The business before the meeting was the arranging for the donation for the benefit of those of the Priesthood engaged in the Temple' (NOT ON THE TEMPLE, BUT IN THE TEMPLE). He beautifully observed that it was his design and also this Council's, to exalt the Twenty-first quorum and the quorum should reciprocally return the favors of the support and influence towards its welfare." (Minutes of the quorum, January 17th, 1846.) "President ZENOS H. GURLEY arose and said that the business before the meeting (of the Twenty-first quorum) was to select persons to receive their ENDOWMENTS. He had received direction to select ten or twelve to GO IN THE TEMPLE. He desired the brethren not to think it partiality to make this selection. * * * The Saints who have passed through the trials of the Church were generally rooted and {416} grounded in love and have a witness in their hearts or they would not have remained." (Minutes of the Twenty-first quorum, January 25th, 1846.) _It was ten days after he made this utterance that the Exodus of the main body of the Church began, and this is the last reference we have of ZENOS H. GURLEY while connected with the Church. What became of GURLEY? "Because he had not root he withered away_." JOINS THE STRANGITES--BECOMES AN ARDENT WORKER IMMEDIATELY. _ZENOS H. GURLEY writes to a Brother Cooper, Editor of the "Strangite Gospel Herald," under date of January 10th, 1850, from Pittsburg C. W ., relating an account of his labors in the STRANGITE CHURCH. He closes with these words_: "The brethren in this place, though young, are old enough to dream of BEAVER (meaning Beaver Island, Strang's headquarters). Are you going to BEAVER in the spring? is the inquiry of many of them. * * * But, thank God, if we do no more we are rightly paid for our trouble. One of the Prophets, speaking in reference to these times, says, 'a man shall be more precious than fine gold. Farewell.'" ("Gospel Herald," Page 274.) _ZENOS H. GURLEY writes to the "Gospel Herald" (Strangite organ) from St. Lawrence under date of March 15th, 1850_: "I am now in New York State in company with Brother Linnel, assisting Brother Silsby in organizing the brethren and helping them get ready for BEAVER. We expect seventy or one hundred. Will leave here in May for that place. I left Brother Wright on Monday last. * * *" ("Gospel Herald," Page 22.) GURLEY RECEIVES AN APPOINTMENT AT STRANGITE CONFERENCE. _September 16th, 1851. Beaver Island_. "Moved and seconded that ZENOS H. GURLEY be appointed to preside over the branches in Western and Southern Wisconsin, west of Voree, by judicial appointment. Carried. * * *" (Record of Conference, pen written.) {417} GURLEY EXCOMMUNICATED FOR HERESY FROM STRANGITES. "James Blakeslie dropped for HERESY and Jahie Savage for the same, and their Priesthood taken from them. ZENOS H. GURLEY, ALSO PRIESTHOOD TAKEN FROM HIM. * * *" (Voree Record--Conference at Enoch's Grove, Beaver Island, July 9, 1852.) DOUBTS FOLLOWED AFTER EXCOMMUNICATION. _By 1851, after about five years of active service, he became convinced that James J. Strang was not a Servant of God. Manifestations followed which satisfied him that he should help organize another Church. Accordingly, he and Jason W. Briggs united their efforts and organized what is known as the "NEW ORGANIZATION," which subsequently emerged into the "Re-Organized Church," in 1860--16 years after the Martyrdom. Zenos H. Gurley, after following the Twelve Apostles as the presiding Quorum of the Church, and holding the position as Senior President of the Twenty-first Quorum of Seventy up to the time of the exodus of the Church from Nauvoo, in 1846, left the Church and joined James J. Strang, remaining with this organization until he and Briggs CREATED THE "NEW ORGANIZATION." In 1860 he assisted William Marks in ordaining the President of the "Reorganization." The question naturally arises, DID HE HAVE ANY AUTHORITY? We prefer to answer this question by simply quoting the statement found in the "Saints Herald," Vol. 4, Page 158_. "Whenever individuals claiming authority under THE CHURCH AS ORGANIZED BY THE FIRST JOSEPH became members of ANY FACTION, THEY IMMEDIATELY BECAME DIVESTED OF ALL AUTHORITY." ("Saints Herald," Vol 4, No. 10, Page 158.) GURLEY'S DOUBTS FOLLOW HIS FAMILY. _Zenos H. Gurley ("an apostle") had been able to convert many to this organization, yet he was not satisfied in his own mind. In connection with Jason W. Briggs (founder of the "Reorganization), he forsook the Church they claimed had been built upon "revelations" from divers persons, ("Saints Herald" Vol. 33, Pages 248-249.) The reasons why these men withdrew from the "Reorganization" were as follows: That they could not believe in_: {418} 1st--"The literal gathering of the Church into Jackson and the adjoining counties in the State of Missouri (or any one or more places) known as a local Zion." 2d--"Temple building and ceremonial endowments therein." 3d--"Baptism for the dead." 4th--"Tithing as a law applicable to the Church." 5th--"The law of consecration by which individuals are made legal heirs to the Kingdom of Zion." 6th--"A sole mouthpiece of God to the Church." 7th--"The plenary inspiration of and consequent absolute authority of what are called the sacred books." 8th--"The doctrine of 'cursing our enemies,' and of 'avenging God upon them to the third and fourth generations.'" 9th--"To the foregoing may be added the revelation of January 19, 1841, Section 107 D. & C. (124, our edition), which enjoins upon the Church the building of a hotel, called the 'Lord's boarding-house,' for Joseph Smith and posterity to dwell in from generation to generation, as also the promise contained therein, viz.: 'And as I said unto Abraham concerning the kindreds of the earth, even so I say to my servant Joseph, in thee and in thy seed shall the kindreds of the earth be blessed.'" "This, coupled with the provisions in Section 43, that 'none else should or could receive revelation for the Church, and the provision of Section 19, that the Church shall receive Joseph's words and commands the same as if from God's own mouth,--establish in our judgment a lineal descent of authority equivalent to an imperial dynasty, which is foreign to the spirit and genius of the Gospel of Christ.'" JASON W. BRIGGS, ANOTHER FOUNDER OF THE "NEW ORGANIZATION." _Jason W. Briggs, who was really the founder of the "Reorganization" or who, perhaps, did more than any other man to bring about that sect, was born June 20th, 1821, at Pompey, Onondaga County, N. Y. It is said he joined the church at Potosi, Wis., about 1842, but we have no history of this man except as we get through the records of the "Reorganization." He remained with the church under the leadership of President Young and the Twelve until the year 1846. It is interesting to note in this regard that the exodus commenced February 4th, 1846, so we are quite safe in saying that this man was one of the "Fair weather friends_." {419} JASON W. BRIGGS JOINS THE STRANGITES. _After the exodus Jason W. Briggs joined James J. Strang and in Jus organization labored in the ministry quite extensively (Reorganite History 3: 737), filling short missions to various parts of New York and in Wisconsin. In September of 1849, with B. G. Wright, he organized the Waukesha branch of Mr. Strang's church (Hist, of Reorganized Church 3: 737-8._) ORDAINED A HIGH PRIEST BY JAMES J. STRANG. "Resolved unanimously that JASON W. BRIGGS be ordained a High Priest. ORDINATION under the hands of President James J. Strang and WILLIAM MARKS, President of the stake at Nauvoo." ("Voree Record of Conferences," April 8th, 1846.) FOLLOWING FROM THE "NORTHERN ISLANDER," JULY 31ST, 1851. "The following letter was written in answer to one from Mr. Briggs of Wisconsin. His letter is too scurrilous to appear in print, therefore we publish only the reply of Mr. Bacon." "Beaver Island, July 18th, 1851. "Mr. Briggs: "Sir: Some time since I received a letter from you in which you claim to take the liberty to write to me, on the ground that our acquaintance had been such as to forbid personal enmities; and, therefore, you would carry out the precept: 'Do unto others as you would have others do unto you;' and that I was less orthodox in the pretences of Strang, etc., than some others. * * * I will now notice the argument, powerful as it may be, which you assert you have found upon examination, touching the letter of appointment. But what examination can this be, in which you have found out that you spoke that which was not true? WHEN YOU DECLARED IN PUBLIC CONGREGATIONS, AT YOUR OWN FIRESIDE, AND AT THE FIRESIDE OF YOUR NEIGHBORS, that Joseph Smith wrote with his own hand the 'Letter of Appointment' (for you saw him in vision) AND YOUR SURPRISE AND FAITH IN THE 'KNOCKING SPIRITS' OF NEW YORK, FROM THE FACT THAT THEY (the spirits) ASSERTED THE SAME?" {420} BRIGGS STILL A STRANGITE IN 1848. _Jason W. Briggs represents the Beloit and Prairie branches of the Strangite Church at the Conference held in Voree, Wis., October 8th, 18-18. ("Voree Record of Conferences," pen written._) BRIGGS JOINS WITH WILLIAM SMITH. _In 1850 Briggs left Mr. Strang's organisation and joined with William Smith, who had himself been a follower of Mr. Strang until excommunicated from that organization for the crime of adultery. In William Smith's Church Mr. Jason W. Briggs accepted the position of "APOSTLE," but at the time of the disintegration of Wm. Smith's Church in 1851, he withdrew, and in 1852 joined with Zenos H. Gurley. These two men organized this "NEW ORGANIZATION" today known as the "Reorganization_." BRIGGS FORSAKES THE CHURCH HE ORGANIZED. _Although Jason W. Briggs had received a Revelation as he alleges on the 15th of November, 1851, on the prairie some three miles from town of Beloit, Wis., declaring that Joseph Smith of the Reorganization should preside over the High Priesthood of the Church, etc., on March 28th, 1886, he severed his connection with the church he claimed was of divine origin and in conversation with Elder M. F. Cowley in the presence of President F. M. Lyman and Elder John W. Taylor in relation to his revelation he said: "I WOULDN'T LIKE TO CALL IT A REVELATION NOW, BUT WE LEARN BY EXPERIENCE_." _Reader, the above facts will be of service to you if you are interested in the Great Latter-day work instituted through Joseph Smith, the Prophet. However things may be elsewhere, on this earth truth is met everywhere by error. The false has its adherents as well as the true. Especially is this so in religion. Each individual must sift the grain from the chaff. To those who become earnest in this labor, God has promised help. But without effort, without faith, there is no return and men are allowed to settle into that condition which they are satisfied with. The positive search for the unadulterated plan of salvation is not usually made and many are deceived. For this reason most men do not know the pure truth about religion. In the question before us we have the principle of_ {421} _AUTHORITY to consider, PUT WHAT FOLLOWS TO THE ABOVE TEST_. _In the economy of God's work is found a Holy Priesthood through which He deals with mankind_. _Without this Priesthood the Church of God cannot exist for there would be no one authorized to do the work_. _The Ancients, those who wrote the Bible, and others, held this Priesthood. Christ conferred it upon the APOSTLES, Seventies, etc_. _The world fell into spiritual darkness and hundreds of religions sprang up after this Priesthood was taken away_. _When the time came for the Restoration of the Gospel it was necessary that this Priesthood be restored, Peter, James and John (the ancient Apostles) being sent to confer the authority they held upon the Prophet Joseph Smith_. _Joseph Smith, the Prophet, conferred it upon others_. _At the time of the death of the Prophet the church was thoroughly organized with twelve apostles, etc., who held the same authority the Twelve held in the days of Christ, and to whom the Lord said in the year 1837_: "For unto you (the TWELVE) and those (The First Presidency) who are appointed with you to be your counselors and your leaders, is the Power of this PRIESTHOOD given for the last days and for the time in the which is the dispensation of the fullness of times." D. & C., Section 112: 30. _And again_: "The Twelve traveling Counselors are called to be The Twelve Apostles or Special Witnesses of the name of Christ in all the world; thus differing from other officers in the church in the duties of their calling. And they form a quorum EQUAL IN AUTHORITY AND POWER to the three Presidents previously mentioned." D. & C., Section 107: 23-4. _Now, then, notwithstanding the church had such a commission and such power, we are told by some that the church fell away immediately after the death of the Prophet, and that the three men (Marks, Gurley and Briggs) whose record we have given above, and who were never even members of any general presiding quorum, were able to apostatize, join one man made church after another, be ordained to positions in those churches, and then possess AUTHORITY enough to ordain a man a Prophet, Seer and Revelator and earthly head of the Church of God_. {422}_In conclusion, we wish to say that there is but One at a time who holds the keys and the right to receive revelation for the church, and that man is the President of the Church. When the First Presidency is disorganised through the death of the President, then, according to revelation, the TWELVE APOSTLES become the presiding quorum of the church, and then if the Lord has any revelations to give to His people they will come through the proper channel--the President of the Twelve_. _When we see this man, or that man, or perhaps that woman or child giving revelations as was the case with the "Reorganisation," when JASON W. BRIGGS, ZENOS H. GURLEY, HENRY H. DEAM, or the daughter of Zenos H. Gurley, received "revelations" bearing on the organization of their cult or the regulation of the Church, we will know assuredly that these things are not of God_. "_The Constitution of the United States is a glorious standard; it is founded upon wisdom; it is a heavenly banner; it is like a great tree under whose branches men from every clime can be shielded from the burning rays of an inclement sun; and Mormons as well as Presbyterians, and every other denomination, have equal rights to partake of the fruits of this great tree of our national liberty_." --_Joseph Smith, The Prophet_. {423} IS BELIEF ALONE SUFFICIENT? ELDER J. H. PAUL. There is a very large class of professed Christians who maintain that if an individual does no more than simply believe in Christ, he will be saved eternally in God's Kingdom of glory. We do not purpose to disparage the value of belief or faith, for these principles occupy a very important position in the plan of human redemption; but it is the design to show that the doctrine which predicates salvation upon belief only is erroneous, and consequently dangerous. The evangelist writes: "And this is eternal life, that they might know Thee the only true God, and Jesus Christ, whom Thou has sent" (John xvii: 3). Conjoin this statement with another passage of Scripture, which reads thus: "And hereby do we know that we know Him, if we keep His commandments. He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in Him" (1 John ii: 3, 4). The teachings of these Scriptures are--First: No one can be saved, or obtain eternal life, without a knowledge of God, and of Christ. Second: Those who fail to keep the commandments of the Savior do not possess a knowledge of God; and hence the conclusion is inevitable that there is no salvation without obedience to the Gospel laws and ordinances. This conclusion is in direct harmony with the statements of the Apostle Paul, who says: "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power" (2 Thess. i: 7, 8, 9). Again: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you" (Matt, xxviii: 19, 20). Thus the disciples were sent forth with a mission to convert all nations if possible, and they were instructed to enjoin upon those who became Christians obedience to "all things whatsoever" Christ gave as commandments to the {424} early Apostles. His language is so comprehensive that no command can be omitted. "Know ye therefore that they which are of faith, the same are the children of Abraham" (Gal. iii: 7). But, "If ye were Abraham's children, ye would do the works of Abraham" (John viii: 39). Here it is substantially stated that those who have Christian faith are adopted into the family of Abraham, thus becoming his children; but this privilege is accorded to those only who do the works of Abraham. How this ancient Patriarch obtained the right to be called the "Father of the Faithful" is thus set forth: "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws" (Gen. xxvi: 5). These were the works of Abraham, and those who are counted worthy to belong to his family, or to the "household of faith," must also obey God's voice, and keep His charge, commandments, statutes and laws. According to Scripture, no evasion of this requirement is possible; for those who are Abraham's children obey the commandments of God. St. James speaks to the point under consideration thus: "But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." (James i: 22-25). Now, what is the "word?" St. Peter answers this question decisively: "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. . . . But the word of the Lord endureth for ever, and this is the word which by the Gospel is preached unto you" (1 Peter i: 23, 25). Thus we learn that the Gospel is the word of God, and it "liveth and abideth for ever." Whosoever, therefore, is not a doer of the Gospel requirements is deceiving himself. Notice how particularly the Apostle states that the blessings of the Gospel, or the perfect law of liberty, are obtained by doing the work enjoined by it. St. Paul writes: "But ye, brethren, be not weary of well doing. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed" (2 Thess. iii: 13, 14). The "word" referred to in St. Paul's epistle was, for instance, that the Saints should not become "weary in well doing," and he directed that those who {425} would not obey this commandment should be excluded from the company of Christians. It is folly for us to suppose that those who disqualify themselves for association with Saints on earth by neglecting to keep the commandments of the Lord, are fitted for the company of God, angels and saints in heaven. "Whosoever believeth that Jesus is the Christ is born of God; and every one that loveth Him that begat loveth him also that is begotten of Him. By this we know that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments, and His commandments are not grievous" (1 John v: 1-3). This same writer further says: "We know that we have passed from death unto life because we love the brethren. He that loveth not his brother abideth in death" (1 John iii: 14). There is, according to this last Scripture, not eternal life, but death abiding in the soul of every one who does not love the brethren; and the first quotation assures us that where there is such a love, there is also obedience to the commandments of God. We cannot dissever these things, for the Almighty has joined them together. It follows, from the Scriptures just considered, that those who fail to obey God's Gospel commandments are abiding in death, not in life. In conformity with the direct declarations of the Scriptures which have been produced, showing that the commandments of God must be obeyed, we observe that the doctrine of obedience to the law is practically enforced. The Lord expresses condemnation of those whose works are not satisfactory. For instance: "And unto the angel of the church in Sardis write: These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful and strengthen the things which remain that are ready to die: for I have not found thy works perfect before God . . . And to the angel of the church in Philadelphia write: These things saith He that is holy, ... I know thy works; behold I have set before thee an open door, and no man can shut it; for thou hast a little strength, and hast kept my word, and hast not denied my name." (Rev. iii: 1, 2, 7, 8). The judgment of the Lord is herein clearly founded upon the "works" in these two churches. The first one whose works were imperfect was dead; the second had an open door set before it because it had kept the word of the Lord. What the Lord thus spoke to the Churches collectively must apply to the individuals comprising the society, and hence those who shall have an open door (into heaven) set before them must keep the commandments of God. In these cases God proceeded {426} on the principle referred to in the writings of St. James, that faith is manifested by works (James ii: 18, etc.). The following passage is also pertinent in this connection: "For in Jesus Christ neither circumcision availeth nothing, nor uncircumcision; but faith which worketh by love" (Gal. v: 6). The plain proposition herein affirmed is that nothing avails in Christ Jesus but a "faith which worketh." It must operate in or by love; it is manifested by works. If it is not, it avails nothing, being dead. God measures faith by works--by the keeping of His commandments. The following Scripture is very decisive: "When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth the sheep from the goats: and He shall set the sheep on His right hand, but the goats on the left. Then shall the King say unto them on His right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer Him, saying, Lord, when we saw Thee an hungered, and fed Thee? or thirsty, and gave Thee drink? when saw we Thee a stranger, and took Thee in? or naked, and clothed Thee? or when saw we Thee sick, or in prison, and came unto Thee? And the King shall answer and say unto them, Verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall He say also unto them on the left hand, Depart from me ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer Him, saying, Lord, when saw we Thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? Then shall He answer them, saying, Verily I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal" (Matt. xxv: 31-46). This scene, joyous on the one hand, but dark and terrible as death on the other, is a plain revelation of the principle which shall prevail in the court of heaven at the great day of judgment. Those whom the Savior calls cursed, and whom He overwhelms with everlasting punishment, are not permitted to plead justification by their belief alone. It is an awful question of practical godliness, of righteous works. The devils themselves believe and tremble, and those who do no more must take up their miserable abode with them. Such is the {427} decree of Almighty God. The teachings of Scripture are as plain as they can be expressed in human language, that those who do not manifest their faith by godly works are under condemnation. We learn further from the Scriptures that the righteous works specially mentioned in the foregoing quotation are not the only ones required to entitle a person to eternal life. For instance: "And when He was gone forth into the way, there came one running, and kneeled to Him, and asked Him, Good Master, what shall I do that I may inherit eternal life? And Jesus said unto him . . . Thou knowest the commandments: Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother. And he answered and said unto Him, Master, all these I have observed from my youth. Then Jesus beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me" (Mark x: 17-21). A plain question was thus propounded, and it was definitely answered. Christ insisted upon a keeping of the commandments of God; we are to follow Him--to do as He did, that is, devote our lives to doing the will of the Father. The Savior assured His questioner that such was the way to inherit eternal life. This doctrine is pointedly put in Matthew xix: 17, thus: "But if thou wilt enter into life, keep the commandments." Again: "He that believeth and is baptized shall be saved" (Mark xvi: 16). Now, all men believe in the truth of the doctrine taught in the text just quoted, or they do not. If they do not, they cannot believe in Christ as a Being who is full of "grace and truth," as the Scripture asserts. If we admit for a moment that He comes short in the principle of truth, we shatter at once the very foundation of belief and confidence, and doubt is the inevitable result. If Christ's word is doubted, there is no confidence in Him. It follows, therefore, that those who do not believe in the truth of the text do not believe in Christ. But all concede that without this belief no one can obtain eternal life. Those who do believe the truth of the text cannot say that belief alone is sufficient for salvation, since it is expressly stated that "he that believeth _and is baptized_ shall be saved." Christ's own statement respecting the matter is final with all those that believe in Him. The following Scriptures are submitted: {428} "And why call ye me Lord, Lord, and do not the things which I say?" (Luke vi: 46). "But He said, yea, rather, blessed are they that hear the word of God, and keep it" (Luke xi: 28). "And this is the commandment, that we should believe on the name of His Son Jesus Christ, and love one another, as He gave us commandment. And he that keepeth His commandments dwelleth in Him, and He in him" (1 John iii: 23, 24). "If ye love me, keep my commandments. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him" (John xiv: 15, 21). "Though He were a Son, yet learned He obedience by things which He suffered; and being made perfect, He became the author of eternal salvation unto all them that obey Him" (Heb. v: 8, 9). "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?" (James ii: 14). "He that saith he abideth in Him ought himself also so to walk, even as He walked" (1 John ii: 6). "But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise, also, was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also" (James ii: 20-26). "Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city" (Rev. xxii: 14). "_Meddle not with any man for his religion; for all governments ought to permit every man to enjoy his religion unmolested. No man is authorized to take away life in consequence of difference of religion, which all laws and governments ought to protect_." --_Joseph Smith_. {429} THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. ITS RELIGION, HISTORY, CONDITION AND DESTINY. BY JAMES H. ANDERSON, OF SALT LAKE CITY, UTAH. 1902. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.--_Matt. vii, 18_. Of the religious denominations now in existence among men, none have attracted such attention from the others as the organization known as The Church of Jesus Christ of Latter-day Saints, the members of which are popularly, though erroneously, called "Mormons," because of their belief in the divine authenticity of the Book of Mormon, a record of the ancient inhabitants of America. In every nation where the fame of this Church has spread, and where its Elders have appeared to teach their faith, one feature which stands preeminent is the bitterness with which they are opposed, without even the opportunity of being heard, principally by professed believers in Christianity. Some there are who are practical in their adherence to the doctrine of religious toleration, and whose expansive minds lead them to refrain from passing judgment till they hear the case fairly stated. They hesitate to follow popular clamor, preferring to ascertain the truth for themselves, rather than give assent to the voice of prejudice and bigotry which demanded the life of Jesus of Nazareth because He claimed to be the Son of God. But these are the exception; the rule has been to accept without question assertions made against the Latter-day Saints, and to decline to listen to anything in the way of denial or justification. With this prominent fact before us, it is beyond dispute that to this organization above all others in this generation must be applied the saying, "For as concerning this sect, we know that everywhere it is spoken against." Doubtless much of this antagonism is due to ignorance of the true belief, aims and condition of the Latter-day Saints. Certainly it is largely because of gross misrepresentations by {430} those who have constituted themselves their enemies. The reason for assuming this position can be left for explanation to those who occupy it. The purpose of the present occasion is not to consider that branch of the subject, but rather to present the doctrines believed in by the Latter-day Saints, and the reason for that belief. The limited time at our disposal will admit of only a brief exposition of those doctrines; all who are desirous of more elaborate explanation may obtain it from the published works of the Church, and from its Elders, who will be pleased to present to investigators the Gospel message which they are proclaiming to the world. The present opportunity is sufficient for but an abridged statement, in plain and simple language, of the religious system under consideration. This Church presents no formula of religious dogmas. Its creed is: The direct revelation of God to His children. As He is without variableness, and is no respecter of persons, so His laws are unchangeable; and whatsoever He gives by the voice of revelation is a law unto the Saints. The organization of this Church was effected at Fayette, New York, on Sunday, the sixth day of April, 1830. Shortly after this event, its presiding Apostle and Prophet, Joseph Smith, was asked for a concise statement of what he and his people believed, and in reply he wrote the following: ARTICLES OF FAITH OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. 1. We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost. 2. We believe that men will be punished for their own sins and not for Adam's transgression. 3. We believe that through the atonement of Christ, all mankind may be saved, by obedience to the laws, and ordinances of the Gospel. 4. We believe that the first principles and ordinances of the Gospel are: First, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost. 5. We believe that a man must be called of God by "prophecy, and by the laying on of hands," by those who are in authority, to preach the Gospel and administer in the ordinances thereof. 6. We believe in the same organization that existed in the primitive Church, viz: Apostles, Prophets, Pastors, Teachers, Evangelists, etc. {431} 7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. 8. We believe the Bible to be the word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the word of God. 9. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God. 10. We believe in the literal gathering of Israel and in the restoration of the Ten Tribes. That Zion will be built upon this continent. That Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisaic glory. 11. We claim the privilege of worshiping Almighty God according to the dictates of our conscience, and allow all men the same privilege, let them worship how, where or what they may. 12. We believe in being subjects to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law. 13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed we may say that we follow the admonition of Paul, "We believe all things, we hope all things," we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely or of good report or praiseworthy, we seek after these things. The position taken by the Prophet Joseph Smith and those who have given heed to the doctrines he presented is that they have no new system of religion to offer to the world, but that their message is the fulness of the everlasting Gospel; the Gospel which Paul said was "the power of God unto salvation, to every one that believeth;" the Gospel of which the Bible bears record, and which the Lord Jesus Christ and His disciples taught as the commandment of God to His children. While they testify that it is a new revelation to them in this dispensation, "the latter days," and that they received through heavenly messengers sent from the throne of the great Jehovah all the knowledge they possess of the plan of salvation, and also the authority to preach the Gospel and administer in its ordinances, they point out that it is the same Gospel and divine message that was revealed to man in ancient days; the "one faith" of which Paul spake to the Ephesians; the Everlasting Gospel, the plan instituted by God for the salvation of His children--unchangeable, eternal, and transcendently perfect. Upon this presentation of the case, then, are they to be judged. They thus place every principle or doctrine within the field of comparison with the Holy Scriptures, both in the Old and the New Testament. {432} THE GODHEAD. The first of the Articles of Faith declares a belief "in God the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost." That is, that the Father is a personage of spirit, glory and power, possessing all perfection and fulness; the Son a personage of tabernacle also, who is the express image of His Father, and possesses the same fulness with the Father, in whose image also man is created; and the Holy Ghost, that which bears record of the Father and the Son, the life-giving element in all nature, the agent of God's power, by which, through faith, all things are controlled. These three constitute the Supreme governing power, the Godhead, and are one--above all, and in all, and through all--omnipotent, omniscient and omnipresent. The idea thus set forth is that in form man is the image of his Creator. The Bible contains no suggestion of a similarity in form with any of the other creations of the Almighty. But with respect to man it is distinctly expressed in Genesis i: 26, 27: "And God said, Let us make man in our own image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in His own image; in the image of God created He him; male and female created He them." Paul, in writing of God, says that Jesus was the "express image of His person" (Hebrews i: 3), being "in the form of God" (Phil. ii: 6). In the record which Matthew has made of the Lord's baptism, he describes the action of the three who constitute the Godhead: Jesus receiving the baptism of water, the "Spirit of God descending like a dove and lighting upon Him," and a voice--the voice of the Father--uttering from heaven, "This is my beloved Son, in whom I am well pleased" (Matt, iii: 16, 17). The Redeemer of the world Himself testifies of their individuality: "For as the Father hath life in Himself; so hath He given to the Son to have life in Himself; and hath given Him authority to execute judgment also, because He is the Son of man" (John v: 26, 27); "Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice because I said, I go unto the Father: for my Father is greater than I" (John xiv: 28); "Nevertheless, I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will {433} send him unto you" (John xviii: 7); "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, He shall testify of me" (John xv: 26). In the solemn prayer offered up before His betrayal, the Divine Master besought His Father, in behalf of His disciples, "That they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent me. And the glory which Thou gavest me I have given them; that they may be one, even as we are one" (John xvii: 21, 22). The unity of purpose and action in all things constitutes the oneness. This union Jesus sought to bring to His Apostles, that, each having his distinct personality, they might be one, "even as we are one." MEN JUDGED BY THEIR WORKS. "We believe that men will be punished for their own sins, and not for Adam's transgression." By this transgression death came into the world, that men might gain the experience of a mortal probation. But that man should be held responsible for an act in which he had no agency would evidently be an injustice. Our Father, being a just God, must therefore deal justly with His children. What is the doctrine of the Scriptures respecting the responsibility of men? In Jeremiah xvii: 10, it is announced: "I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings." As the laws of truth and justice are inflexible in their operation and effect, judgment as certainly follows evil as blessings result from good deeds. The beloved Apostle, in recording his vision of the judgment, tells us: "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works" (Rev. xx: 12, 13). Language can be no plainer to inform mankind of the evidence that will be adduced for or against them at the judgment-seat of Christ. It will be their deeds; and from the judgment they will make no appeal, for they cannot but realize its justice. By the divine law, man is answerable for his own sins. {434} He is not compelled to bear the wrongs of another in the reward which he will receive at God's judgment. The transgression of Adam was not ours, and can have no ill effects upon us; it rather becomes a blessing by the mercy of Jehovah. The Latter-day Saints believe that, as by Adam death came into the world, without our action, so is life the free gift to all men, through the atonement of the Lord Jesus. This is the doctrine of the Bible. Paul expresses it thus: "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life" (Romans v: 12, 18). The Lord has permitted no doubt to remain respecting the sins for which men will be punished and the good for which they will be rewarded. His word is: "For the Son of man shall come in the glory of His Father with His angels; and then He shall reward every man according to his works" (Matt. xvi: 27). The testimony which He gave to John the Divine on the Isle of Patmos was: "I will give every one of you according to your works" (Rev. ii: 23). "And behold, I come quickly; and my reward is with me, to give every man according as his work shall be" (Rev. xxii: 12). THE ATONEMENT. "We believe that through the atonement of Christ all mankind may be saved, by obedience to the laws and ordinances of the Gospel." By this atonement is brought the victory over death; the resurrection of the body to life; the raising of man to a position where he is not subject to death. But it goes farther in the article of faith read. It brings salvation by obedience to the Gospel. Salvation, then, is more than a redemption from the fall. The latter comes to man without his agency, so far as the mere restoration to life is concerned. That is the doctrine which the Apostles taught: "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive" (1 Cor. xv: 21, 22). Since the Savior brought to pass the resurrection and the life, His atonement has a universal application, and "there shall be a resurrection of the dead, both of the just and unjust" (Acts xxiv: 15). Does the atonement do more? The Latter-day Saints reply in the affirmative. Matthew (chap. i: 21) records that the {435} angel declared to Joseph, when foretelling the birth of the infant Jesus, "For He shall save His people from their sins." The Apostle Peter says: "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts iv: 12). By obedience to the laws and ordinances of the Gospel, salvation comes to man; it is that which is added to the children of men by the atoning blood of the Redeemer, when the requirements of His Gospel are complied with. Until this is done, there is no salvation from sin. The Apostle John makes this unequivocal declaration: "This then is the message which we have heard of Him, and declare unto you, that God is light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth; but if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin" (1 John i: 5, 7). If we would be cleansed from all sin by the blood of Christ Jesus, the condition is that "we walk in the light as He is in the light." If this be not our course, the Apostle says, "we lie and do not the truth." To these teachings is placed the seal and testimony of the Divine Master Himself, in His sermon on the mount: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven" (Matt. vii: 21). "In vain do ye worship me," said He to those who followed the tradition of men instead of keeping "the commandment of God" (Mark vii: 7, 8). THE GOSPEL ORDINANCES--FAITH. "We believe that the first principles and ordinances of the Gospel are: First--Faith in the Lord Jesus Christ." The principle of faith is the moving cause of all action in intelligent beings. Faith in the Lord is the fundamental principle leading to obedience to His will. It is the assurance which we have of unseen things. By its exercise we are alone able to approach the throne of grace. "Without faith it is impossible to please Him; for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." (Heb. xi: 6). It is not a mere passive belief; but being a principle of action and power, it inculcates works in harmony with itself. The Savior says: "Let not your heart be troubled; ye believe in God, believe also in me. Verily, verily, I say unto you, He that believeth on me, the {436} works that I do shall he do also; and greater works than these shall he do, because I go unto my Father" (John xiv: 1, 12). It is the belief of the Latter-day Saints that the Gospel is the working law of Christ; that faith in Him, to have life, must be accompanied by works in accord with the mental exercise of faith. As the Apostle James says: "But be ye doers of the word, and not hearers only, deceiving your own selves" (i: 22). This Apostle writes, "For as the body without the spirit is dead, so faith without works is dead also;" and in the second chapter of his epistle (verse 14-24) he states: "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only." The Lord said, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment" (Matt, xxii: 37, 38). He also explains what it is to love God: "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him" (John xiv: 21). This is faith in and love of God: keeping His commandments. REPENTANCE. "Second--Repentance." To those who, on the day of Pentecost, believed on the Apostles' words, and had awakened within their hearts faith in the Lord Jesus, Peter gave the law of the Gospel: "Repent, {437} and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts ii: 38, 39). This law was universal in its application. It was "to all that are afar off, even as many as the Lord our God shall call." When John the Baptist came in the wilderness of Judea, as the messenger before the Lord, preaching "the beginning of the Gospel of Jesus Christ, the Son of God," he proclaimed, "Repent ye, for the kingdom of heaven is at hand" (Matt. iii: 2). Of those who presented themselves for baptism he required conformity to the doctrine which preceded it. If they had not repented, the ordinance of baptism was refused to them. When many of the Pharisees and Sadducees came, he called them a "generation of vipers," and demanded that they "bring forth therefore fruits meet for repentance" (Matt. iii: 7, 8). God "commandeth all men everywhere to repent"--to turn from evil and walk in righteousness, for therein only is salvation. The Lord says, "Except ye repent ye shall all likewise perish" (Luke xiii: 3). BAPTISM. "Third--Baptism by immersion for the remission of sins." To the repentant believer this is the "baptism of repentance for the remission of sins" taught by John the Baptist (Mark i: 4). On the day of Pentecost, Peter pointed the way to salvation, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts ii: 38). When the jailer sought to be saved, Paul and Silas "spake unto him the word of the Lord," and he "was baptized, he and all his, straightway" (Acts xvi: 30-33). So important is this ordinance for admission into the Church of God, that the Lord Jesus insisted on receiving it at the hands of John the Baptist, who was authorized to administer it. John had preached that there should come after him One who should baptize "with the Holy Ghost and with fire," and when Jesus presented Himself on Jordan's banks, the Prophet recognized that mightier One. He felt his own weakness in the presence of the Son of God, and said, "I have need to be baptized of Thee, and comest Thou to me?" But Jesus knew the law of God. He knew that it was necessary for even the Son of Man to enter at the door, and obey the ordinance which His Father had appointed. Therefore He answered {438} John, "Suffer it to be so now, for thus it becometh us to fulfil all righteousness" (Matt. iii: 15). Then the Savior of the world went down into the river Jordan, and was baptized of John. When He came out of the water, there was given that glorious manifestation of the approval by His Father of the act of submission to the divine law, "and lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him: and lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased" (Matt. iii: 16, 17). If it was necessary for the Son of God, the Redeemer of the world, to receive the ordinance of baptism at the hands of one having authority to administer it, that He might "fulfil all righteousness," wherein can sinful man hope to enter by any other way? And when that act of obedience to law on the part of the Divine Master was signalized by the glorious descent upon Him of the Holy Ghost, and brought forth from the Eternal Father the solemn declaration that He was well pleased with the Son who had just passed through the baptism of water, who among men dare say that the ordinance is vain, and useless, and non-essential; that it is not of paramount importance to those who would do the will of the Father? The Lord also declared that the baptism of John was "the counsel of God"--this ordinance that was "the baptism of repentance for the remission of sins." Said Jesus: "All the people that heard him, and the publicans, justified God, being baptized with the baptism of John; but the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him" (Luke vii: 29, 30). As the Lord went forth in His ministry, preaching the Gospel of the Kingdom, there came to Him Nicodemus, a ruler of the Jews. To him Jesus said: "Except a man be born again, he cannot see the kingdom of God" (John iii: 3). Nicodemus did not fully comprehend this saying, and made further inquiry, receiving a reply in language that none need misunderstand: "Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John iii: 5). Therefore, when the Master commissioned His disciples and sent them out, after they had been "endowed with power from on high," the command which they received and obeyed was: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world" (Matt, xxviii: 19, 20). {439} In this labor of the ministry, to which they had been called and ordained of the Lord, He fulfilled His promise, and was with them: "And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following" (Mark xvi: 20). The Apostles taught: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts ii: 38); "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection" (Romans vi: 3-5); "Buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised Him from the dead" (Col. ii: 12). Here, then, is the Gospel doctrine: Baptism by immersion for the remission of sins, performed by one having authority; the birth, the burial, the planting in the watery element, without which ordinance the Lord has said that no man can enter the kingdom of heaven. BAPTISM FOR THE DEAD. It may be suggested that there are millions of the human family who have not had the opportunity of receiving of the baptism of repentance by one having divine authority--millions who never even heard of the name of Jesus Christ. The Latter-day Saints believe that the Gospel provides for all; that there is and can be no exception; that every one who will may partake of the waters of life freely; that God is no respecter of persons, but judges men by their works. A plan of salvation that is adapted to the few, that does not open the door to every being within the great brotherhood of man, is unworthy of the Creator and God of the universe. The Gospel of the Lord must be perfect, even as He is perfect, and reach to all humanity. The query is made, How did the thief who died on the cross enter the Kingdom of Heaven; there is no record of his baptism? Let the Scriptures give the answer: "And he said unto Jesus, Lord, remember me when Thou comest into Thy kingdom. And Jesus said unto him, Verily I say unto thee, to-day shalt thou be with me in paradise" (Luke xxiii: 42, 43). The Lord did not say he could enter His Kingdom, for He told Nicodemus that to do that is was necessary to be "born of the {440} water and of the Spirit;" but He promised the penitent thief that on that day he should be with Him in paradise. Is that not heaven? Let us examine and see, for on the proper ascertainment of this fact depends a great principle of truth. The body of Jesus was three days in the tomb, when the spirit again entered into it. When the Redeemer had risen, Mary came to the sepulchre and found that the body of her Master was not there. She began to inquire, when she heard a voice which she recognized as that of the Lord, to whom she turned. "Jesus saith unto her, Touch me not, for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God" (John xx: 17). Here is the testimony of Jesus Himself, that during the three days subsequent to His crucifixion, while His body lay in the tomb, His spirit did not go to heaven or the presence of His Father. Logically, it must follow, neither did that of the thief. Where, then, did He go? As Jesus was not in His Father's presence during these three days, where was He? The Scriptures have not left us in doubt upon this point. Jesus transferred to Peter the keys of the Kingdom of Heaven, and placed him at the head of the Twelve Apostles. Surely he is a competent witness; he says: "For Christ also hath once suffered for sins, the Just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also He went and preached unto the spirits in prison" (1 Peter iii: 18, 19). During the time of His absence from the body He was preaching "unto the spirits in prison"--the place where the thief also went. This doctrine of preaching the Gospel to the dead was taught by the Lord to His Apostles, just previous to His crucifixion: "Verily, verily I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His voice" (John v: 25, 28). On the same subject, the chief Apostle says: "For for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit" (1 Peter iv: 6). The dead are to be "judged according to men in the flesh;" and, as the Lord has declared that "except a man be born of the water and of the Spirit" he cannot enter the Kingdom, what shall the dead who "hear the voice of the Son of God" do? Is the Gospel plan imperfect in that it does not provide a way {441} for those who have had no opportunity to receive that birth? God forbid. Such an injustice cannot be. Paul, writing to the Corinthians respecting the resurrection, says: "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why then are they baptized for the dead?" (1 Cor. xv: 29). The answer is complete: The dead may be officiated for by those who dwell in the flesh. This is the doctrine of salvation for the dead, an important part of the glorious Gospel that is as broad as the universe, and from everlasting to everlasting. By receiving the baptism for the dead, those who have passed into the spirit world have opened to them the door of the Kingdom of Heaven. "But one man cannot act in the place of another," is the suggestion that comes. The objector has surely forgotten, or has not contemplated the great truth that the whole Gospel plan taught in the Scriptures rests upon the vicarious atonement of the Lord Jesus Christ. THE HOLY GHOST. "Fourth--Laying on of hands for the gift of the Holy Ghost." When the Apostle Peter preached to those who sought salvation, he said: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts ii: 38, 39). Here is the offer to all of this blessed boon, the gift of the Holy Ghost, after baptism for the remission of sins. It was to them, and their children, and to all that are afar off. There was no exclusiveness in this; the Gospel was open to all. By conforming to its laws, men receive the benefits of their own obedience. It is the great natural order of cause and effect. Comply with the conditions, the result must follow. The sincerely repentant believer, baptized in the proper manner, and by an authorized servant of God, is entitled to the gift of the Holy Ghost as a matter of right. How is he to receive it? Just as did the baptized believers under the ministry of the Apostles: "Now, when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: (for as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus). Then laid they their hands on them, and they received the Holy {442} Ghost" (Acts viii: 14-17); "through laying on of the Apostles' hands the Holy Ghost was given" (v. 18). The Ephesians also "were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues and prophesied" (Acts xix: 5,6). Of the office of the Holy Ghost the Lord says: "Howbeit when he, the Spirit of Truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you" (John xvi: 13, 14). Here is the promise of guidance and revelation by the Holy Ghost. Its gifts are wisdom, knowledge, faith, healing, working of miracles, discernment of spirits, divers kinds of tongues, etc. (1 Cor. xii: 4-11). Wherever the Holy Ghost is bestowed, there are its gifts and graces manifest. DIVINE AUTHORITY. "We believe that a man must be called of God, by 'prophecy, and by the laying on of hands,' by those who are in authority, to preach the Gospel and administer in the ordinances thereof." The testimony of Scripture upon this is that Jesus "ordained twelve, that they should be with Him, and that He might send them forth to preach, and to have power to heal sicknesses, and to cast out devils" (Mark iii: 14, 15). To His Apostles He said: "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever you shall ask of the Father in my name, He may give it you" (John xv: 16); and of them, in praying to His Father, He testified: "As Thou has sent me into the world, even so have I also sent them into the world" (John xvii: 18). His Father had sent Him and had "given Him authority," and in like manner He gave authority to His Apostles. They in turn commissioned others to act in the ministry--"they ordained them Elders in every church" (Acts xiv: 23). As Paul has said, "No man taketh this honor unto himself, but he that is called of God, as was Aaron" (Heb. v: 4). Aaron was called by the voice of God, through Moses (Exodus iv: 14, 15). The acts of those who are authorized to officiate in the ordinances of the Gospel--to whom are committed the keys of the Kingdom--are recognized by the Lord, and are given full force. "Whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be {443} loosed in heaven" (Matt, xvi: 19). But those not authorized receive no such recognition. OFFICERS. "We believe in the same organization that existed in the primitive Church, viz.: Apostles, Prophets, Pastors, Teachers, Evangelists, etc." The Apostle Paul taught that there was "one Lord, one faith, one baptism," and said of the Redeemer, "Wherefore He saith, when He ascended up on high, He led captivity captive, and gave gifts unto men. And He gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers" (Eph. iv: 8, 11). He also preached: "Now ye are the body of Christ, and members in particular. And God hath set some in the Church, first Apostles, secondarily Prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues" (1 Cor. xii: 27, 28). God set these in the Church, is the Apostle's testimony. Shall man say that they are not proper? The Lord has never changed the organization; on the contrary, these officers were given "for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ; that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive" (Eph. iv: 12-14). Is there work for the ministry? Are the Saints yet to be perfected? Are we still far from the unity of the faith? Are we less than the stature of the fulness of Christ in the knowledge of God? With the present spectacle of jarring sects, religious discords, and disputations of doctrines, no intelligent person would venture to give other than an affirmative reply to these inquiries. There is evidently abundant work for the ministry, and therefore a necessity for Apostles, Prophets, and all the officers that God has set in His Church. Wherever that Church is organized upon the earth, there will these officers be found, with all the authority, gifts and powers that accompany the offices. The church which has them not is not the Church of Christ, according to the evidence presented by the word of God. {444} SPIRITUAL GIFTS. "We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc." These are the gifts of the Spirit, which Christ promised should follow the believers. They are the signs which confirmed the preaching of the Gospel by the Apostles: "And He said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. So then after the Lord had spoken unto them, He was received up into heaven, and sat on the right hand of God. And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following" (Mark xvi: 15-20). Of these are the miracles wrought by our Lord and Savior. God hath set in the Church "miracles, gifts of healings, helps, governments, diversities of tongues" (1 Cor. xii: 26). Never at any time has He said they should be done away. He is an unchangeable being, a God of miracles to-day as much as at any period of the world's history. He cannot be otherwise and still occupy His exalted position. He cannot be shorn of His power to manifest the gifts of His Spirit among the children of men, when the latter comply with His laws. His arm is not shortened, or His power to save diminished. If miracles, and healings, and prophecy, and the other gifts of the Spirit do not exist among men, it is for the same reason that in ancient days the Lord Jesus, in "His own country," "could do no mighty work, save that He laid His hands on a few sick folk, and healed them," namely, "because of their unbelief" (Mark vi: 6, 7). Those who dwell on the earth to-day are equally the children of our Father with those who lived nineteen centuries ago, and have an equal claim on His blessings if they observe His laws and exercise the same faith in Him as did His disciples anciently. "For the promise is unto you, and to your children, and to all that are afar off," said Peter, in his proclamation of the Gospel, of which Paul said, "But though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed" (Gal. i: 8). {445} THE APOSTASY. The Latter-day Saints believe that but for the apostasy of the primitive Christian Church, it would have remained with the same organization, powers and ordinances; with Apostles, Prophets, healings, miracles, and all the gifts of the Spirit, up to the present time. That these ceased to exist among men is proof that there has been a departure from the Gospel. If the organization had remained it would have been in the same form as God placed it, and the true successors to the Apostles would have followed their example when they filled the vacancy made in the Twelve by Judas's apostasy--by selecting Matthias to be numbered with the Apostles (Acts i: 26). But there was no succession to the Twelve through the generations which succeeded them, therefore the organization ceased to exist among men. If there was to be an event of such importance in the world's history as a great apostasy, surely the disciples would have had an intimation of it through the inspiration of the Holy Ghost. By reference to their writings we find that they had this knowledge, and prophesied concerning it. Paul wrote to Timothy that the time would come when men would not endure sound doctrine, but would heap to themselves teachers, and turn away from the truth. (2 Tim. iv: 3, 4). He also taught that in the last days perilous times should come, when men should be "lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof" (2 Tim. iii: 1-5). To the Thessalonians was borne this testimony respecting the great apostasy: "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way" (2 Thess. ii: 1-7). The "mystery of iniquity" was making its influence felt at that early day. Paul had warned {446} the people of what was coming; as he says, "When I was yet with you I told you these things." In the record of the vision given to the Apostle John, which he says was "the revelation of Jesus Christ," we are informed that John was shown "things which shall be hereafter." Of one of the beasts which he saw as typical of a power which should rise up in the earth, it is said, "And it was given to him to make war with the Saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations" (Rev. xiii: 7). This is some of the scriptural evidence concerning the great power which was to deceive the nations of the earth and pervert the Gospel by teaching men and women that Apostles and Prophets were not necessary, and that the gifts of the Holy Ghost were done away, till Christendom has been brought to the apostate condition in which it is to-day. So complete was the work of this "mystery of iniquity," of the beast that "made war with the Saints and overcame them," that it was necessary for an angel to be sent from heaven with the Gospel message for mankind. John says of this event: "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people" (Rev. xiv: 6). THE BOOK OF MORMON. "We believe the Bible to be the word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the word of God." For people who believe the Bible to be the word of God to also believe that another record is His word, the two must be consistent with each other. There can be no conflict between them. For both to be the word of God, they must be divinely inspired, and their teachings be in perfect harmony. While it would by no means be certain that a record which has passed through so many hands as have the Bible manuscripts, with a loss of some, at least, of the sacred writings, would contain a reference to another record which was to be made by a separate branch of the House of Israel, yet it would not be unreasonable to hope that possibly an allusion to it might be found in some of the prophetic writings. This hope is not without foundation with respect to the Book of Mormon, which is a history of a part of the House of Israel, on the American continent. The Prophet Ezekiel says: {447} "The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the House of Israel his companions: and join them one to another into one stick: and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not show unto us what thou meanest by these? Say unto them, Thus saith the Lord God: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and they shall be one in mine hand" (Ezekiel xxxvii: 15-19). The "stick of Judah" is the record which we have of the Jews--the Bible; the "stick of Ephraim" is the other record, which we have in the Book of Mormon; and both records have become one in the hand of the Lord. Hosea says that to Ephraim had been written the great things of the law (Hosea xiii: 12), and the Savior informed His disciples of others that He must visit: "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd" (John x: 16). These other sheep were to hear His voice--to receive a personal visit from Him. The history of the coming forth of the Book of Mormon is, briefly stated, that its existence and whereabouts were revealed to the Prophet Joseph Smith by an angel sent from heaven. This angel said his name was Moroni, and that in the year A.D. 420 he had buried the sacred record in the hill Cumorah, which is located in the northern part of the State of New York. After Joseph had received several visits and had been instructed by the heavenly messenger, the plates were entrusted to his care, with a Urim and Thummim for their translation. Each plate was six inches wide and eight inches long, and not quite as thick as common tin. They were filled with engravings in Egyptian characters, and bound together in a volume, as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of it being sealed. The characters on the unsealed part were small and beautifully engraved. The whole book exhibited many marks of antiquity in its construction, and much skill in the art of engraving. The Urim and Thummim consisted of two transparent stones set in the rim of a bow fastened to a breastplate. The unsealed portion of the plates was {448} translated, and the whole were again taken charge of by the angel. The part which had been translated was published early in 1830, as the Book of Mormon, according to the command of God. It is an abridgment made by the Prophet Mormon, father of Moroni, from the records of his forefathers. On the title page is this statement: Wherefore it is an abridgment of the record of the people of Nephi, and also of the Lamanites; written to the Lamanites who are a remnant of the house of Israel; and also to Jew and Gentile: written by way of commandment, and also by the Spirit of prophecy and of revelation. Written and sealed up, and hid up unto the Lord, that they might not be destroyed; to come forth by the gift and power of God unto the interpretation thereof; sealed by the hand of Moroni, and hid up unto the Lord, to come forth in due time by the way of Gentile; the interpretation thereof by the gift of God. An abridgment taken from the book of Ether also; which is a record of the people of Jared; who were scattered at the time the Lord confounded the language of the people when they were building a tower to get to heaven; which is to shew unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever; and also to the convincing of the Jew and Gentile that JESUS is the CHRIST, the ETERNAL GOD, manifesting Himself unto all nations. And now if there are faults, they are the mistakes of men: wherefore condemn not the things of God, that ye may be found spotless at the judgment-seat of Christ. Several persons were permitted to view the plates, among the number being the "Three Witnesses," who thus testify of what they saw and heard: The Testimony of Three Witnesses.--Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and the power of God, for His voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shewn unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvellous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless {449} before the judgment-seat of Christ, and shall dwell with Him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. Oliver Cowdery, David Whitmer, Martin Harris. From that testimony they never varied. They were separated from the Latter-day Saints, having departed from the Church, to which they belonged for a time after its organization. But nothing could induce them to change their statement. It was true, and they knew it. In their old age Oliver Cowdery and Martin Harris returned to the Church. David Whitmer never did. He was the last to survive, his death having occurred in January, 1888, at Richmond, Missouri. When on his deathbed he called his family and friends around him, and made to them a solemn declaration that he knew the Book of Mormon, and his testimony thereto, to be true. Eight others also testify as follows: The Testimony of Eight Witnesses.--Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that Joseph Smith, Jun., the translator of this work, has shewn unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the saith Smith has shewn unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen, and we lie not, God bearing witness of it. Christian Whitmer, Hiram Page, Jacob Whitmer, Joseph Smith, Sen., Peter Whitmer, Jun., Hyrum Smith, John Whitmer, Samuel H. Smith. Like the three, they never faltered in maintaining that what they had subscribed to respecting the Book of Mormon was the truth, and was with them an absolute knowledge. Of further evidence concerning the authenticity of the Book of Mormon, there is in this sketch an opportunity of saying but little. Regarding the external proof, it must suffice to merely call attention to the developments of archaeological research on the American continent. When the Book of Mormon was first published it was the accepted theory of the civilized world that {450} America was not peopled by any nation of ancient times which had made marked progress in civilization. But subsequently, from the appearance of Captain Dupaix's book in 1834-5, followed by the evidence of Lord Kingsborough, Stevens and Catherwood, Powell, and other well-known archaeologists and explorers, a change came with respect to this matter, until now there is no doubt of the advanced position reached by ancient American civilization, as well as of the great antiquity of the native American races. The ruined temples and crumbling palaces of the ancient cities of Uxmal, Copan, Palenque, Quiche, and scores of others, whose architecture rivals that of any contemporaneous cities of the Old World, bear silent but incontrovertible testimony to the historical truth of the Book of Mormon. With internal evidence of its divine authenticity, the volume is amply provided. It presents a code of ethics whose purity and godliness are unexcelled by any publication that has seen the light of day. In its pages there are no anachronisms and no contradictions. The various writers are in perfect accord. Compared with the great truths of science and nature, there are no absurdities and no inconsistencies. Between it and the Bible there is complete harmony in doctrine and in prophecy. It is a book that would be profitable reading to any thoughtful person. No intelligent, honest and sincere seeker after truth can give it thorough examination and consideration, with an understanding of the circumstances under which it was brought forth, without being convinced that in giving to the world the Book of Mormon, God has wrought one of the greatest miracles of any age or time. REVELATION. "We believe all that God has revealed, all that He does now reveal, and that He will yet reveal many great and important things pertaining to the kingdom of God." When the Lord promised His disciples the Holy Ghost, He informed them that it would teach them all things (John xiv: 20); "He shall receive of mine, and shall show it unto you" (John xvi: 14). This was a direct promise of revelation through the medium of the Holy Ghost, therefore belief in revelation is a scriptural doctrine. It is the communication to men of knowledge from God: "Howbeit. when He, the Spirit of Truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak; and He will show you things to come" (John {451} xvi: 13). This is the word of the Lord--that the Holy Ghost should reveal things to come. The same condition which caused the withdrawal of the other gifts of the Spirit also caused the withdrawal of the gift of revelation. It was because of the apostasy--the unbelief of man. Never has the Lord said that He would reveal no more to the children of men. But He has forbidden men to add to or take from that which He reveals (Rev. xxii: 18, 19). Whenever the Almighty has authorized servants upon the earth, there is with them the gift of revelation. "Surely the Lord God will do nothing, but He revealeth His secret unto His servants the Prophets" (Amos iii: 7). The Apostle says that if a man lacks wisdom, and asks in faith for God to bestow it on him, He will do so liberally (James i: 5, 6). RESTORATION OF THE GOSPEL. The tidings which the Latter-day Saints bear to the world are, that the Gospel has been restored to earth in this dispensation; that the present is the time of which Paul wrote, "that in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven and which are on earth; even in Him" (Eph. i: 10). It is this restoration which John the Revelator saw in vision on the Isle of Patmos, and of which he says: "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters" (Rev. xiv: 6, 7). The Latter-day Saints testify that this angel has appeared, and has restored the Gospel, which is now being preached to the nations. It is the same now as anciently, with all the gifts, powers and blessings. Nothing is lacking. It is presented to all people for their consideration. The most thorough investigation is invited. There is nothing to conceal or hold back. It is not the province of the Gospel to put its light under a bushel, but to entreat all men to come forward and test its truth. "Prove all things; hold fast that which is good," was the admonition of the Apostle Paul; the same invitation is extended to-day. Men are given intelligence; they are in possession of reasoning power. It is an insult to Deity to say that He forbids us to use these in seeking for knowledge. He asks for intelligent {452} conformity to the eternal laws of truth, not for blind obedience to the dogmas of men. He has given to man his free agency. As expressed in the hymn: "Know this, that every soul is free To choose his life and what he'll be; For this eternal truth is given, That God will force no man to heaven. "He'll call, persuade, direct aright-- Bless him with wisdom, love and light-- In nameless ways be good and kind, But never force the human mind. "Freedom and reason make us men; Take these away, what are we then? Mere animals, and just as well The beasts may think of heaven or hell." This free agency was recognized by the Divine Master who said to the Jews, "Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me" (John v: 39). To this testimony and counsel of the Lord the Latter-day Saints direct attention. OTHER DOCTRINES. Of the other principles believed in by the Latter-day Saints there is not upon this occasion opportunity to speak at length. These are: The gathering of Israel; the Restoration of the Ten Tribes; the support of Earthly Governments for the Protection of Human Rights; the Building up of Zion and Rebuilding of Jerusalem; the Resurrection; the Second Coming of Christ to reign as Lord of lords and King of kings--all of which are doctrines of the Bible, as clearly maintained in its teachings as those which have been spoken of. The Latter-day Saints believe--indeed testify that they know they are fulfilling the predicted gathering of Israel in the last days by the command and power of God; that their gathering on the American continent is upon the land of Zion, the land of Joseph, whose blessings have prevailed "unto the utmost bounds of the everlasting hills" (Gen. xlix: 26); that the mountain of the house of the Lord is "established in the top of the mountains" (Micah iv: 1). With implicit faith that the Lord will confirm their testimony, they declare that He has sent His messenger before Him in latter days, to prepare the way for His coming (Mala. iii: 1). It may be well to refer to their ordinance of marriage, of which there appears to be such a misunderstanding in the world. This can be briefly stated. The Latter-day Saints believe {453} that marriage is ordained of God; that He has revealed to them its everlasting covenant; that when the ceremony is performed by His authority, the union of husband and wife is eternal--that it is bound on earth and bound in the heavens. "And they twain shall be one flesh: so then they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder" (Mark x: 8, 9). It is a covenant that is entered into voluntarily by the parties; there can be no compulsion in this, or in any of the ordinances of the Gospel. With the Latter-day Saints the principle of celestial marriage is the union of husband and wife for time and eternity. They believe the family relation exists in the celestial kingdom of God. They also have pronounced views upon the purpose of the union of the sexes. They do not believe that its object is the gratification of passion, but that such an idea is wicked in its inception and damning in its practice. They believe that a departure from the paths of virtue is punishable by the severest penalties, and that the violation of the marriage covenant is an offense which ranks next to the crime of murder. A GLANCE AT HISTORY. The Prophet Joseph Smith was born at Sharon, Windsor County, Vermont, U. S. A., December 23, 1805, his father being a farmer. In the spring of the year 1820, when Joseph was a little over fourteen years of age, he became deeply interested in religious matters. He read the passage in James i: 5: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him." With full reliance upon that promise in the Divine Word, this humble lad prayed to God and received the heavenly manifestation. He continued faithful and was instructed by messengers from heaven, and received and brought forth the Book of Mormon. When these facts became known to the people in the vicinity of where he resided, he was made the object of false and slanderous reports, and severe persecutions. Many attempts were made to kill him, and every device was used to get the plates from him; but the Lord protected him, and people began to believe his testimony. In 1829, John the Baptist came and ordained him to the Aaronic Priesthood; in the same year the Apostles Peter, James and John ordained him to the Apostleship. In obedience to the command of God, the Church of Jesus Christ was once more organized on the earth, with the promise from the Lord that it would never again be taken from among {454} men; that it was restored preparatory to the ushering in of Christ's millennial reign on earth. Some of its members were ordained and sent out to preach. Those who received their testimony and were baptized were filled with the Holy Ghost by the laying on of hands, and the word was confirmed with signs following. The Church rapidly increased in membership, and branches were organized in many of the States. A Temple was erected in Kirtland, Ohio. The State of Missouri became the principal place for the gathering of the people; but because they would not join in the practices of the lawless element there, and were believers in an unpopular religion, an organized mob drove them from their habitations, contrary to law, justice and humanity, to wander on the bleak prairies, in wintry weather, till they left the tracks of their bleeding feet on the frozen ground. Men, women and children were subjected to the most fiendish outrages--starved, tortured, butchered. This was in a land that boasted of religious freedom and tolerance! Finally, about twelve thousand who had escaped the exterminating order of Missouri's mob found a resting place in Illinois, and built up the beautiful city of Nauvoo. But the refuge was only temporary, for the bigot and the criminal united in a relentless and bloody warfare upon them. Less than six years after their expulsion from Missouri, their Prophet was assassinated in Carthage jail, while in the hands of the officers of the law, and under the pledged protection of the governor of the State, Thomas Ford. This was on June 27, 1844. Joseph Smith had committed no offense; he was guilty of no wrong. "The law cannot reach him, but powder and ball shall!" was the cry of his murderers. The blood of the martyred Prophet and his fellow-religionists still cries to God for vengeance! The enemies of the Saints, however, were doomed to disappointment, for the death of the Prophet did not stop the work, or break up the Church organization. The leadership devolved on the Twelve Apostles, with Brigham Young as their President; even greater energy was displayed than before, and the Temple at Nauvoo was soon completed. Fiendish plots were laid, and barbarous plans adopted to blacken the character of the "Mormon" people, and make them appear abominable in the eyes of the public. Numerous atrocities were committed by the mobocrats, who falsely attributed them to the Saints, and thus aroused public indignation against them. Hoping to secure immunity from these unjustifiable attacks, they consented to move from the State, the mob agreeing to {455} allow them to remain in peace a given time, so the exodus could be accomplished. This agreement was soon disregarded by the persecutors, who were reckless, and impatient to despoil the Saints. When a portion of the latter had left Nauvoo, the remnant was attacked by an armed force, and driven into Iowa in a destitute condition. General Thomas L. Kane, of Philadelphia, who passed that way a few days afterward, related his experience in a lecture before the Historical Society of Pennsylvania. The following is an extract from his address: "Dreadful, indeed, was the suffering of these forsaken beings; bowed and cramped by cold and sunburn, alternating as each weary day and night dragged on, they were, almost all of them, the crippled victims of disease. They were there because they had no homes, nor hospital, nor poor-house, nor friends to offer them any. They could not satisfy the feeble cravings of their sick; they had not bread to quiet the fractious hunger-cries of their children. Mothers and babes, daughters and grandparents, all of them alike, were bivouacked in tatters, wanting even covering to comfort those whom the sick shivers of fever were searching to the marrow. These were Mormons, famishing in Lee County, Iowa, in the fourth week of the month of September, in the year of our Lord 1846. The city--it was Nauvoo, Illinois. The Mormons were the owners of that city, and the smiling country around. And those who had stopped their plows, who had silenced their hammers, their axes, their shuttles, and their workshop wheels; those who had put out their fires, who had eaten their food, spoiled their orchards, and trampled under foot their thousands of acres of unharvested bread--these were the keepers of their dwellings, the carousers in their Temple, whose drunken riot insulted the ears of their dying." Out into the trackless American wilds, into an Indian country, the "Mormons" wended their way, weary and destitute, for more than fifteen hundred miles, their pathway being marked by the graves of their dead. The history of their privations and sufferings is harrowing in the extreme. The lives of not less than a thousand of their number were sacrificed in the relentless persecutions connected with the exodus from Illinois. But God opened their way, and as a result of their unity, humility and faith through severe tribulations and deep sorrows, they were guided to a refuge in the valley of the Great Salt Lake. Three years later, in 1850, Congress created the Territory of Utah. Under the territorial form of government, the governor, secretary, judges, marshals, postmasters, election and other territorial officers, are appointed by the President of the United States. {456} In their new home, the Saints increased in numbers and were beginning to enjoy some of the comforts of life, as a reward of their toil, when, in 1857, the national government was induced, through the misrepresentations of some of its officials, to send an army against the "Mormons," who prepared for another exodus, and to defend themselves. But the time required in such an undertaking gave the government an opportunity to discover that it had been misled and to change its course. The record of the expedition, with its expenditure of twenty millions of dollars, stands as a monument of the folly of judging a matter hastily. The current of popular opinion, however, had set in strongly against the Saints, and it is difficult to change it; but the majority of those with whom they are now in contact are not the lawless element of Missouri and Illinois, so that the violence of former times is no longer used against the body of the people where they are known. But the adverse feeling caused legislation hostile to them. They bowed to the law, content to leave the issue between those who raised their hands against them and the God of Israel, in whose justice, mercy and omnipotence they have perfect confidence. Their Church property was seized by the government--property which was the voluntary gift of Church members, for the support of the poor, the building of Temples, and similar purposes. But with a better understanding of the motives and lives of the Saints, the government recognized the great wrong done, and sought to right it. The forfeited property not wasted in litigation was restored, adverse legislation ceased, friendliness superseded an unjust, mistaken antagonism, and in 1896 Utah was admitted to statehood. PRESENT CONDITION. The results of the industry, integrity and thrift of the Saints, as shown by their present condition, are a complete refutation of the accusations of evil made against them. A corrupt tree cannot bring forth good fruit. Utah, the chief centre of their gathering place, has a population of 270,000, seventy-five per cent, being "Mormons." Ninety percent of the heads of families live in their own houses and on their own lands. The fruitful orchards, rich fields and farms, successful industries and beautiful cities, towns and villages, present to the view a paradise upon earth; while the vigor and cheerfulness of old and middle-aged and young betoken the health, prosperity and happiness which are God's own gifts to this people, in whose hearts dwells more abundantly than in those {457} of any other community that love of God and of their fellow men which is the fruit of a pure and noble life in the service of the great Creator. Not alone in Utah do the Latter-day Saints find a home. Their hundreds of settlements bedeck the mountain valleys from the province of Alberta, in Canada, through Montana, Oregon, Idaho, Nevada, Wyoming, Utah, Colorado, Arizona and New Mexico, in the United States, to Chihuahua, in Old Mexico, on either side of a line which reaches fifteen hundred miles along the backbone of the American continent. As an ecclesiastical organization, the first officers in the Church are divinely commissioned Apostles of the Lord Jesus, and divine authority is possessed by the whole body of Priesthood, down to the office of Deacon. Almost the entire male membership of the Church is included in this classification; while there are organizations for the women and children. Over four hundred districts, or wards, are united in larger organizations called Stakes of Zion, all combining in a perfect system. FUTURE DESTINY. The Saints have an abiding faith in the future glorious destiny of the work in which they are engaged. From its inception there has been steady and rapid progress. Its Elders have carried the glad tidings to the nations as God has given them strength. They have not preached for money nor divined for hire. Freely they have received; freely they give. Persecution has followed those who have obeyed the Gospel, just as it did anciently. But with each wave of adversity the Church has grown stronger, and its opponents have been restricted in their ability to inflict injuries on its members. Each successive blow of its foes has fallen more lightly than the one which preceded it; while the Saints have been brightened and made better by the experience gained in drawing nearer to the Lord. No Latter-day Saint has any doubt of the ultimate triumph of the principles he has received in the Gospel. They form the plan of life, the power of God unto salvation. The Church is organized never again to be overcome. Its destiny is to continue to increase until its Founder and Head, the Lord Jesus Christ, will establish His eternal kingdom, and righteousness shall rule from the rivers to the ends of the earth. THE GOSPEL MESSAGE. The purpose of the Gospel is to lead us back to God, improved by the knowledge and experience we have gained. {458} There is no truth in any department of life that is without its pale; no knowledge that is beyond its reach. Its truth is the sum of all existence, the knowledge of things that have been, that are, and that will be. God is truth, and His Gospel is the plan whereby we may be saved in His presence. This is the doctrine that our Lord and Savior taught; this is the message given to the Latter-day Saints, and which they proclaim to the world. They call upon all men to repent and do the will of God. They invite sincere seekers after truth everywhere. They present to the world an example of the marvelous power of the Gospel they have obeyed. By their fruits they show its effects. They have solved the problem of a happy, prosperous and contented life, free from sin and sorrow, from poverty and idleness, from hatred and hypocrisy. They present to the rest of mankind the example of a people who put into practice their belief in being honest, industrious, true, chaste, benevolent, and in doing good to all men. If there is anything virtuous, lovely, or of good report, or praiseworthy, they seek after those things. To all men they bear the message of the Gospel which has made them thus. They leave no room for deceit and delusion. They claim to have divine authority and divine principles, and they offer the proof, which is in the reach of every true, honest, virtuous man and woman. It is the test which the Lord has commanded them to proffer to mankind, the same that He applied to Himself: "My doctrine is not mine, but His that sent me. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself" (John vii: 16, 17). There can be no mistake about it, for if it be not of God, He will not give the knowledge. But tens of thousands of Latter-day Saints bear witness that they have received the testimony from Him. It is true, and we bear you witness now of its truth. Hereby we know that we know Him, that we keep His commandments. The Apostle John says: "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds" (2 John: 9-11). That we do bring this doctrine, and that it is true, is the testimony which we now give, and which we will meet before {459} the pleasing bar of the Great Jehovah, the eternal judge of both quick and dead. And may the grace of God the Father, whose throne is high in the heavens, and the Lord Jesus Christ, who sitteth on the right hand of His power until all things shall become subject unto Him, be and abide forever with those who seek to serve Him in spirit and in truth. Amen. "_When the day comes in which the Kingdom of God will bear rule, the flag of the United States will proudly flutter unsullied on the flagstaff of liberty and equal rights, without a spot to sully its fair surface; the glorious flag our fathers have bequeathed to us will then be unfurled to the breeze by those who have power to hoist it aloft and defend its sanctity_." --_Brigham Young_. "_How consoling to the mourners, when they are called to part with a husband, wife, father, mother, child or dear relative, to know that although the earthly tabernacle is laid down and dissolved, they shall rise again to dwell in everlasting burnings in immortal glory, not to sorrow, suffer or die any more; but they shall be heirs of God and joint heirs with Jesus Christ_." --_Joseph Smith, The Prophet_. {460} A WORD ABOUT SUCCESSION. (1907.) (_From Saturday's "News_.") A correspondent writing from Parker, Idaho, requests a reply, through the columns of the "News," to the question, by whom was President Young ordained to the presidency of the Church? It appears that the emissaries of the Reorganite faction have discovered in that question a fruitful source of sophistical controversy, and that they are triumphantly asking it wherever they go. The proper reply is, he was ordained by the Prophet Joseph to that calling, when the Prophet, prompted by the Holy Spirit, conferred upon the Twelve Apostles the power and authority he himself had received. The following statement of facts by Elder Joseph F. Smith, Jr., can be verified by the authentic records of the Church: The Prophet Joseph earnestly desired that his brother Hyrum should live to succeed him in the presidency of the Church. In the year 1841, by command of the Lord, he ordained him to this exalted position, as is quite evident from the following, section 124, verses 94-5, of the Doctrine and Covenants: And from this time forth I appoint unto him (Hyrum Smith) that he may be a Prophet, and a seer, and a revelator unto my Church as well as my servant Joseph. That he may act in concert also with my servant Joseph, and that he shall receive counsel from my servant Joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessing and glory, and honor, and priesthood, and gifts of the priesthood, that once were put upon him that was my servant Oliver Cowdery. From this revelation we learn that the Lord appointed Hyrum Smith both as Patriarch and to act in concert with his brother Joseph in the presidency of the Church. In accordance with this revelation, Hyrum was so ordained January 24, 1841. This was not in the sense of a counselor to {461} Joseph, for at this very appointment Hyrum was removed as counselor to the president, and William Law was ordained in his stead. Joseph and Hyrum continued to so act from this time forth until their martyrdom, June 27, 1844. Shortly before the martyrdom the Prophet tried with all his power to persuade Hyrum not to accompany him to Carthage, knowing full well the fate that awaited them there. Had Hyrum stayed behind and thereby remained in mortality, he would, by virtue of his position and ordination received in 1841, have become the president of the Church. His brother intended that this should be (_Times and Seasons 5: 683_), but through his faithfulness to, and love for, his brother, Hyrum fell a martyr before the Prophet Joseph did. Now mark! The Lord, who knew that Hyrum should receive a martyr's crown at Carthage, in the winter of 1843-4, commanded the Prophet to confer upon the heads of the twelve Apostles every key, power and principle that the Lord had sealed upon his head. The Prophet declared that he knew not why, but the Lord commanded him to endow the twelve with these keys and priesthood, and after it was done, he rejoiced very much, saying in substance, "Now, if they kill me, you have all the keys and all the ordinances and you can confer them upon others and the powers of Satan will not be able to tear down the kingdom as fast as you will be able to build it up, and upon your shoulders will the responsibility of leading this people rest." (_Times and Seasons 5: 651_.) In this manner the Prophet ordained the twelve Apostles, which body constitutes the second quorum of the Church, equal in authority with the first presidency. _Doc. and Cov. 107: 23-24_, with the keys of the kingdom. Brigham Young was president of the twelve, and upon him devolved the duty of presiding. Therefore, after the death of Joseph and Hyrum Smith, the twelve assumed, by authority of their office, the duty to preside over the Church. Later, when through revelation the quorum of the first presidency was reorganized with three presidents--Brigham Young and Counselors Heber C. Kimball and Willard Richards, they claimed, and rightfully, that since they were ordained under the hands of Joseph Smith and from him had received all the keys and powers of the priesthood which the Prophet held, it would have been superfluous to have been ordained again. They were in this capacity, however, sustained by the unanimous vote of the Saints, {462} which was essential to make such ordination of force in the Church. There is an abundance of testimony to prove that the Prophet did so ordain the twelve, some of which can be found in the _Times and Seasons_, volume 5, pages, 561, 664 and 698; also in the _Millennial Star_, volume 10, page 115. We repeat that Brigham Young received all the keys, powers, authority and priesthood, that were held by Joseph Smith, that enabled him to preside over the high priesthood, from the Prophet Joseph Smith in Nauvoo in the winter of 1843-4. This important question was settled long ago by the entire body of the Saints who accepted the leadership of the twelve, after the departure of the Prophet and Patriarch, and sustained President Young in his office. It was settled by the approval of the Almighty of the marvelous work he accomplished, and which could not have been done without divine aid and guidance. To ascribe the mighty deeds Brigham Young performed through the power of the divine Spirit which rested upon him, to the spirit that is the originator of secession, rebellion, apostasy, and falsehood, is to come dangerously near blasphemy. What is it but a repetition of the sin of the adversaries of our Lord, who, although they knew that "no man can do the miracles that Thou doest, except God be with him (_John, 3: 2_); yet proclaimed to the people: "He hath an unclean spirit." (_Mark 3: 30_.) What is it but to assail the disciple with a weapon that was in vain directed against the Master? There was some excuse for difference of opinion on the subject of succession, immediately after the martyrdom, because the people were not in possession of full information, but there is no excuse now. To use a familiar illustration: At the time of an election citizens are expected to have different opinions as to candidates for office; they are expected to work for those whose views and principles they support. But when the question is settled at the polls, loyalty demands that all accept the verdict and work together for the common interests of the community. The body of the Latter-day Saints having accepted, as guided by the Holy Spirit, the leadership of the twelve, there was no longer any valid reason for seeking the leadership of other shepherds. The trouble with some of our reorganized brethren is that they look upon the members of the Church as a flock of sheep, that, like other property, can be inherited. This is entirely contrary to the fundamental principles of the Gospel. The Church belongs to Christ. The leaders and officers are the servants of the Lord and the people of the Lord. It follows {463} that the Lord raises up whoever He pleases, to perform the services necessary from time to time. Brigham Young was every way equipped for the peculiar work needed during his time. Who could have done what he did? Sidney Rigdon? Lyman Wight? James J. Strang? Or the founders of the so-called reorganized church? Let the reader reflect on the facts history records, and then decide for himself, remembering that every tree is known by its fruit. "_Love is one of the chief characteristics of Deity, and ought to be manifested by those who aspire to be the sons of God, A man filled with the love of God is not content with blessing his family alone, but ranges through the whole world, anxious to bless the whole human race_." --_Joseph Smith_. "_If children have sinned against their parents, or husbands against their wives, or wives against their husbands, let them confess their faults one to another and forgive each other, and there let the confession stop, and then let them ask pardon from their God. Confess your sins to whoever you have sinned against, and let it stop there_." --_Brigham Young_. {464} THE GOSPEL PIONEER. BY WM. JEFFERIES, AN ELDER OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. FAITH. Faith is the key to knowledge rare, God's choice and priceless gift to man; It is obtained by humble prayer And practice of the gospel plan. It opes the door to secrets deep-- Communes with God in nature's sleep. Prevails with God, till mortal man The glory of the Lord can scan. A thorough knowledge of the first principles is absolutely essential to the acquirement of a complete understanding of any art or science. For example: How can the student of arithmetic extract the cube root of any given number, or find the fifth power of another, without a knowledge of the first or key principles of the science of numbers? Now, if this is true of the arts and sciences, which, in the abstract, do not tend, directly, to save a person in the presence of God, how much more is it true in regard to the great science of theology, which must be well understood and faithfully practiced, to a given extent, in order to become a joint-heir with Jesus to the glory of the Father? And what science more important than this great science of all sciences? None. And a knowledge of its first principles ranks higher in importance to mortals than any other knowledge attainable by Adam's fallen race; for a knowledge of them, and honest obedience to them, together with subsequent faithfulness, will secure a person a knowledge of the Father and the Son, whom to know is life eternal--the greatest gift of God to man. Hence the great importance of a thorough knowledge of the first principles of the great science of salvation, which I will now make a feeble attempt to briefly explain. The first initiatory principle of the glorious plan of salvation {465} is faith. The Apostle Paul thus defines this principle: "Now faith is the substance of things hoped for, the evidence of things not seen." (_Heb. xi, 1_.) Modern inspiration defines it thus: "Faith is the assurance which men have of the existence of things which they have not seen, and the principle of action in all intelligent beings." (_Doc. & Cov. Lec. I, Sec. i., 9_.) And the substance of these quotations--between which there is no conflict--I understand to be this: Faith is the assurance which men have of the existence of things not seen by them in the past, of the existence of things unseen by them at present, of the existence of things to be seen or unseen by them in the future, and the great first cause, or moving principle of action, and consequently, of power, in all intelligent beings, whether they are mortal or immortal. Now do not be startled, kind reader, at this explanation. The great apostle to the Gentiles says. "Through faith we understand that the worlds were framed by the word of God." (_Heb. xi, 3_.) This is plain. Who framed the world? God, of course; and Paul says He did it through faith; therefore, the assertion is correct, that faith is the principle of action and power in all intelligent beings whether they are mortal or immortal. Faith is produced by evidence. This is true of a false faith as well as of a true faith. A false faith is the product of untrue or incorrect evidence, and a true faith is produced by truthful evidence; and, though there may be instances in which true evidence may fail to produce faith in the skeptical and unbelieving; and wherein false evidence may fail to create faith even in the over-credulous; yet when faith, be it true or false, is created, I reassert that it is produced by true or untrue evidence. In the attempt to inspire faith in these propositions, I will summon a few of the ancient worthies, who, like Abel, though dead, speak to us in their inspired testaments, giving us evidence which should be faith-creating. When the Son of God tabernacled in the flesh, He went about doing good, healing the sick, cleansing the lepers, raising the dead, and doing many mighty works in fulfillment of the mission He was sent on by His Father; and while doing these things He was scoffed at, spit upon, reviled, and persecuted, and finally crucified on Calvary--suspended between Heaven and earth as though fit for neither. Bible-believers need no evidence adduced here to prove this, for the facts stated are plain and prominent in the New Testament scriptures, and are well known to them, no doubt. On the day after the crucifixion, the Chief Priests and Pharisees felt somewhat troubled and anxious, and "came {466} together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, after three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, he is risen from the dead: so that the last error shall be worst than the first. Pilate said unto them, ye have a watch: go your way, make it as sure as you can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch." (_Matt. xxvii, 62-66_.) How vain the schemes and operations of frail man! A few more hours pass away. The angel of the Lord came down from heaven, filled with the power of God, and armed with the keys of the resurrection. The watch which had been set, or the keepers, "became as dead men." The resurrection power of God was exercised. The lifeless, mangled body of the lowly Nazarene was celestialized. The active spirit, which had been on an important mission to the Antediluvians, entered its immortal house, and the triumphant Jesus came forth from the silent tomb, the first fruits of the resurrection, and the glorious conqueror of death, hell and the grave. As soon as some of the watch had recovered sufficiently, they "came unto the city, and shewed unto the Chief Priests all the things that were done. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, saying, say ye, His disciples came by night, and stole him away while we slept. And if this come to the governor's ears, we will persuade him, and secure you." So they took the money, and did as they were taught; and this saying is commonly reported among the Jews until this day. (_Matt. xxviii, 11-15_.) And, according to the generally accepted chronology, Matthew wrote this account about five years after the events occurred. Here prejudice, dishonesty and opposition to the purposes of Jehovah, prompted bribery, and bribery being assured protection from the human penalty for such a crime, published to the world a lie--a lie, too, respecting the most important event that had ever transpired upon this earth, as effecting the redemption of the fallen race of our great progenitor, Adam. Matthew says: "And this saying is commonly reported among the Jews until this day;" and I may add, to this day, too, for the Jews not only rejected the Messiah and put him to death, and subsequently believed the story of bribed and perjured Roman soldiers, but they still "deny the accomplishment of the prophecies in the person of Christ; alleging that the Messiah is not yet come;" and this also effects their belief in the first {467} resurrection, which is past, although, according to the thirteenth article of their creed, they believe there will be a "resurrection of the dead when God shall see fit." This false evidence, given to the Jewish nation, produced in that tribe of Israel a false faith, which exists to-day, and which will continue to exist to a great extent among them, with all its dire consequences, till He shall come in power and glory and "stand upon the mount of Olives;" (_Zech. xiv, 4_.) and they shall "look upon" Him whom their fore-fathers "pierced;" (_Zech. xii, 10_.) and the inquiry shall be made: "What are those wounds in thine hands?" And he shall inform them that those were the wounds "with which he was wounded in the house of His friends." (_Zech. xiii, 6_.) In view of these things how necessary it is that tradition should be truth. In the beginning the Lord said: "In the day thou eatest thereof thou shalt surely die;" and the serpent said: "Ye shall not surely die;" and both declarations went to posterity, some believing one and some the other. At the resurrection of the Son of God, the soldiers said: "His disciples stole him while we slept," and many believed them. Others said: "He rose again and ascended to His Father," and a few believed this testimony; and I will now introduce an illustration of this true evidence and true faith. The Son of God had risen from the tomb. The first to discover this was several women, and the first evidence of the fact to them was, "they found not the body" in the sepulcher. The next was the testimony of "two angels in shining garments." Said they: "Why seek ye the living among the dead? He is not here, but is risen," and they quoted the Savior's prediction of Himself, that He should be crucified, and on the third day He should rise again, which the women remembered. These women reported to the eleven apostles, who could hardly believe the report, but Peter visited the sepulcher, and found that the body of Jesus was not there. Jesus showed Himself to some on the way to Emmaus, after which, and on the same day, He appeared to the eleven apostles, who were somewhat terrified, and He said unto them: "Why are ye troubled? And why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself, handle me and see; for a spirit hath not flesh and bones, as ye see me have." He further said: "Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it and did eat before them." He also referred them to His own words, to the words of Moses and the prophets, which were fulfilled in His crucifixion and resurrection, {468} and said He, "Ye are all witnesses of these things." He then instructed them to tarry at Jerusalem till they were endued with power from on high, lifted up His hands and blessed them, and ascended into heaven. (_Luke xxiv_.) Here was an accumulation of evidence that Jesus was resurrected from the dead. He was with the apostles more or less for forty days after His resurrection. (_Acts i, 3_.) They _knew_ most unmistakably that Jesus had been resurrected. The evidences were accumulative. They knew also by the revelations of God. They were prepared to testify. The day of Pentecost arrived. The Holy Ghost descended upon them in great power--it filled them; and they stood forth boldly, as the champions of the risen Jesus, as His friends and true representatives, and as men of God, filled with truth and the revelations and power of God, to give the lie to a bribed and perjured soldiery, and all their accessories, and to proclaim the truth concerning the resurrection, the atonement, the redemption, and the true plan of salvation for the exaltation of the obedient of all mankind. And Peter, as the chief apostle, is represented as testifying the most in this matter, and among other things he said this: "This Jesus hath God raised up, whereof we are all witnesses." (_Acts ii_.) Here were eleven men in one body, besides others, who were _all_ witnesses of the resurrection of the Savior of the world. Compare their testimony with the testimony of scared, bribed, and perjured guards--and what a testimony the latter was! "His disciples stole his body while we slept!" What wondrous wisdom, consistency, and veracity, characterized the suggestors and buyers of this infamous subterfuge! What elevated manhood was exhibited by these valiant military cat-paws of the ancient anti-Christians! What do men know of things which transpire when they are fast asleep? A parallel need not be sought for only in the history of the highly-enlightened anti-"Mormons" of the nineteenth century. What was the result of the inspired testimonies of these eleven apostles--Peter standing forth boldly as their principal, and proclaiming the truth in much power? Why, many were convinced by the power of the Holy Ghost, and the inquiry was made by them: "Men and brethren, what shall we do? Then Peter said unto them, repent and be baptized every one you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." Now, did any of them show further evidence of conviction? Yes, about three thousand souls were added to the church by baptism, on that day, and the Lord added to the church daily such as {469} should be saved. (_Acts ii_.) Herein was true evidence and true faith clearly illustrated, and I will now draw an illustration from modern times. In the year of our Lord, eighteen hundred and twenty, the Lord spoke from the heavens to the boy, Joseph Smith, then in his fifteenth year. After a seven years' training, and particularly during the last four of the seven, the Lord by His angel delivered to him the sacred plates from which was translated the Book of Mormon. Nearly three years additional schooling was given him in the science of theology, during which time he translated the Book of Mormon by the gift and power of God; and, on the 6th day of April, 1830, he, by command of God, organized the Church of Jesus Christ of Latter-day Saints. Previous to this time, he had testified more or less, of his visions and calling, but from now till his cruel martyrdom in 1844, he boldly proclaimed his divine mission, and taught the true gospel to the children of men. Others associated themselves with him in this glorious testimony and proclamation. Many believed their words, and cast their lot with the much-persecuted people of God. This testimony and proclamation of the elders of Israel have continued; a people have been gathered together in the tops of the mountains, in fulfillment of the words of Isaiah (_Chap. ii_); and of the words of Micah (_Chap. iv_); and in Utah and other Territories; in many States of the American Union; and in many other parts of the earth can be found much true faith, as the result of correct evidence given by inspiration in these last days. But while this work of presenting true evidence and inspiring true faith has been going on, the adversary has not been idle. It has been declared that Joseph Smith was _not_ a true prophet, but an impostor. That the Book of Mormon was _not_ translated from plates given to Joseph by an angel of God, but was simply a Spaulding romance. That, in short the whole system of Mormonism is a monster humbug and imposture, and all its adherents are either deceivers or deceived. Editors, incited by popular clamor and prejudice, and priests, inspired by their sable master, have befouled the filthy stream of misrepresentation, by publishing dirty falsehoods and sending them broadcast on the earth during the last half a century, till millions of the human family are prejudiced and misled; and their responsibility in this matter is equal to that of their prototypes, the ancient Scribes, priests, and elders who framed the lie and paid their dupes to testify to it--that Jesus was not resurrected, but that His disciples stole the body while {470} they slept; and heaven's condemnation rests upon them for thus using the power of press and pulpit. Hence, to-day there is a vast amount of false faith on the earth, which has been produced by incorrect evidence concerning some of the most important events which have transpired preparatory to the coming of the Son of Man in the clouds of heaven in power and great glory. These facts, culled from ancient and modern history, I consider sufficient to prove clearly to honest hearts and enlightened minds, that faith is produced by evidence--a false faith by false evidence, and a true faith by true evidence. In the foregoing an attempt has been made to show that faith is produced by evidence; that this is true both of a false faith and a true one; and that the results are good or bad according as the faith is true or false. And in doing this the principle of faith itself has been taught more or less, but a few more remarks are necessary. Faith in _God_ is necessary. "But without faith it is _impossible_ to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." (_Heb. xi, 6_.) And who can expect to receive salvation _from_ God, if they do not believe _in_ Him? Faith in Jesus Christ is necessary. "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life: but the wrath of God abideth on him." (_John iii, 36_.) Who can expect the glorious benefits of the atonement, if they do not believe in the Savior of the world, nor in the great atonement which He made for poor fallen man? Faith in the servants of God is necessary, also. When Jesus sent His servants forth to preach the gospel, He said unto them: "He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth Him that sent me." (_Luke x, 16_.) "He that receiveth you receiveth me, and he that receiveth me receiveth Him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward." (_Matt. x, 40, 41_.) "And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city." (_Matt. x, 14, 15_.) Neither God the Father nor God the Son travel among us now to preach and administer {471} for the benefit of Adam's race, but they authorize mortal men to do this work; hence it is necessary to receive them, treat them kindly, and have faith in them as the representatives of the Father and the Son. Faith in the plan of salvation is necessary. The principles of the gospel must be believed in order to obtain their benefits; some of those principles are set forth briefly in this little pamphlet; and when these are tested and proven to be of divine origin, conferring many glorious blessings upon those who obey them, others can be found suitable to advanced students in the Lord's school of divinity. The gospel is unchangeable and eternal. It is filled with blessings that are temporal, spiritual and eternal. It is free for all. "And this gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come." (_Matt. xxiv, 14_.) "I marvel that ye are so soon removed from him that called you into the grace of Christ, unto another gospel, which is not another, but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed." (_Gal. i, 6-9_.) Blessed are they who believe and live the fullness of the gospel of Jesus Christ, for they shall obtain eternal life in the celestial kingdom of God! REPENTANCE. Repentance is an evidence Of living, saving faith in God. The sinner manifesting sense In turning from the path he trod-- Not a sentimental sorrow, Felt to-day and gone to-morrow; But--by God's help I will do right, And shun all wrong with all my might. Repentance is the second principle of the gospel of the Son of God. And here it would be well, perhaps, to dispose of an objection which some may raise in regard to this being the second principle of the gospel. There are religionists who hold and teach that repentance precedes faith, and this error I will briefly refer to and correct. In the first place, let the test of reason be applied. If a man does not believe in the existence of a God; nor in the {472} existence of the laws of God; nor in the penalties for violating those laws; nor in his own existence after what is believed by him to be the death of both body and spirit; nor consequently, if he does not believe in either the power or opportunity to punish him for what some people may call sin, but which he does not believe is a sin against anybody or anything; will he be likely to be sorry for anything he has done? Will he reform through hope of reward or fear of punishment, or both combined? Will such a man repent of his sins? Every reasonable man, who studies this principle, will answer with an emphatic, No! But if a man is taught that there is a God; that He has revealed laws for the government of the actions of His earthly children; that those laws embody rewards for obedience and punishments for disobedience; that there is an existence after death has separated body and spirit; that none can escape the results of their acts, that all will be judged, and then rewarded or punished, according to the deeds done in the body; and if he believes these teachings, _then_ he will be likely to cease to do evil and learn to do well--he will repent of his sins, and strive to serve his God faithfully. But if, after he _has_ been taught as before stated, he should fail to believe, _then_ he will _not_ repent, for he is not prompted by that living faith which produces sincere repentance. And this conclusion is legitimate and clear, no doubt, to the unbeclouded and unprejudiced mind of every intelligent and reasonable man. But the testimony of inspiration as well as reason shall be given in this matter, and this should be conclusive. After the crucifixion of the Savior, Peter became president of the church. To him were given the keys of the kingdom, and he, certainly, understood the order of the principles of the gospel, just as well as an arithmetician understands the order of the first principles of arithmetic. And what position did he give repentance? Did he make it precede faith? On the day of Pentecost Peter preached to the assembled multitude. He taught the word of God; he quoted the Old Testament scriptures; he showed that some of them were fulfilled; he testified that Jesus was the Christ; he declared that they had crucified the Son of God; he taught the glorious principle of the resurrection; said he: "This Jesus hath God raised up, whereof we are _all witnesses_." and he told them "that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." This testimony of Peter, which was accompanied by the convincing power of the Holy Ghost, inspired them with faith in what he taught and prompted the question: "Men and brethren, {473} what shall we do?" Said Peter, in reply: "Repent and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." They _had_ faith. The preaching had created it. Peter knew this. And he _then_ taught them the second, third and fourth principles of the gospel in their order, viz.: Repentance, remission of sins, and the reception of the Holy Ghost, thus establishing the order of those principles beyond all cavil or controversy, and for all time, for the benefit of Bible-believers in all their generations throughout the earth. Repentance, then, is the second principle of the great gospel plan of salvation, as taught by Jesus Christ and His apostles. And what is repentance? Is it merely sorrow for sin? No. Sorrow is a part of it, but it must be the right kind of sorrow. There is a sorrow which leadeth unto death, and a sorrow which produces true repentance. Read the testimony of the apostle Paul on this point: "For a godly sorrow worketh repentance to salvation not to be repented of; but the sorrow of the world worketh death." (_II Cor. vii, 10_.) Real sorrow for sin produces true repentance, and a genuine repentance is a forsaking of sin, coupled with a burning desire and a strong determination to keep the commandments of God, which will be shown in reformation of life and conduct, in a prayerful spirit, and a reliance upon God for strength to overcome in every hour of trial and temptation. Isaiah taught repentance in these words: "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God for He will abundantly pardon." (_Isa. lv, 7_.) The scriptures contain much evidence showing what true repentance is, and what its fruits are; and they present us with evidence concerning the repentance which is not genuine, as instance Simon the sorcerer. He had believed Philip's preaching, and had been baptized; but Peter found him "in the gall of bitterness and in the bond of iniquity," and called upon him to repent of his "wickedness." Repentance means forsaking sin. Let him that steals _steal no more_. Let him that has done wrong in any way, do so no more, but do right before God and man. In the language of the able Apostle, Orson Pratt, "It would be of no use for a sinner to confess his sins to God, unless he were determined to forsake them; it would be of no benefit to him to feel sorry that he had done wrong, unless he intended to do wrong no more, it would be folly for him to confess before God that he had injured his fellow-man, unless he were determined to do {474} all in his power to make restitution. Repentance, then, is not only a confession of sins, with a sorrowful, contrite heart, but a fixed, settled purpose to refrain from every evil way." BAPTISM. Earth's noon arrived! The Savior came! And was by John of ancient fame, Baptized in Jordan's sacred tide, A righteous law to thus abide-- Example setting to all men How they must all be born again: Born of water--people hear it! If God's kingdom they'd inherit. There are several things connected with baptism which should be well understood before the candidate yields obedience to it. The mode, the object and the necessity of it. First, then, the mode. Is sprinkling the correct way to baptize? Jesus was the great exemplar. Was He sprinkled? John the Baptist baptized by immersion. Did John baptize in the right way? Certainly he did. Would Jesus have gone to an impostor for baptism? Would He have demanded baptism by immersion of John, if sprinkling were the correct method? And if immersion had been the _incorrect_ method, would the Spirit of God have descended like a dove upon Him, and His Father have uttered His approval in these words: "This is my beloved Son, in whom I am well pleased?" I think not. John baptized a great many in the river Jordan. He baptized Jesus there. "And Jesus, when He was baptized, went up straightway out of the water." (_Matt. iii, 16_.) "John baptized in Aenon near to Salim because there was much water there." (_John iii, 23_.) Philip, acting under the direction of the apostles, baptized by immersion. In baptizing the eunuch, "They went down both into the water, both Philip and the eunuch, and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more." (_Acts, viii, 38, 39_.) If sprinkling were all that was necessary, Paul and Silas need not have taken the jailor and his household out of their house just after midnight to baptize them; for they could have performed the ordinance in the house, and a half pint of water would have been plenty for the purpose. (_Acts, xvi_.) Paul tells the Romans, "that so many of us as were baptized into Jesus Christ were baptized into His death; _therefore we are buried with Him by baptism_ into death; that like as Christ was raised up from the dead by the glory of the Father, even {475} so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection." (_Rom. vi, 3, 4, 5_.) Now why represent the death of the Savior, by becoming dead unto sin? Or His burial, by being buried in water in baptism? Or His resurrection, by being raised from the liquid grave in baptism, to walk in newness of life?--Why all this, if sprinkling were the proper mode of baptism? And these remarks and quotations apply to the erroneous principle of pouring as well as to sprinkling. Does either sprinkling or pouring represent a death, a burial, or a resurrection? Not in the least. But immersion does, and it _is_ an actual burial in water. Jesus said to Nicodemus: "Except a man be born of water and of the spirit, he cannot enter into the kingdom of God." (_John iii, 5_.) Does sprinkling or pouring represent a birth? No! but immersion does. Coming out of the element of water into the element of air, is a fair representation of a birth, and the words of the Apostle, Orson Pratt, are very appropriate here. He wrote thus upon this subject: "As the embryo must first be immersed in water before it can receive the quickening of the human spirit, so a man must _first_ be immersed in water before he has the promise of the quickening or life-giving power of the Holy Spirit. As the infant is born, or comes forth from the watery element into a new kingdom or world of existence, so a man in baptism comes forth from the liquid element of water into the kingdom of God's dear Son, which is a new state of existence." The New Testament scriptures do not furnish any authority for administering baptism by a sprinkling or pouring; but the evidences therein contained show most conclusively, that immersion was the proper mode of baptism as administered to Jesus, and practiced by His apostles--and who but God has authority to change this ordinance? And where is the proof that He has ever changed it? It cannot be found; and immersion stands to-day, unchanged and unchangeable, as the proper mode of administering the gospel ordinance of baptism for the benefit of believing and repentant candidates for salvation in the kingdom of God. The object of baptism next claims our attention. And what is this ordinance administered for? Is it simply "an outward sign of an inward grace?" Baptism was instituted _for the remission of sins_. John went "into all the country about Jordan, preaching the baptism of repentance for the remission of sins." (_Luke iii, 3_.) After the crucifixion of the Savior, He {476} appeared unto the Eleven and gave them the mission to preach the gospel to every creature; (_Luke xvi, 15-18_.) and on the day of Pentecost, after being filled with the Holy Ghost, according to the promise of the Father, they commenced their great mission. On this occasion they preached to the assembled thousands of many nationalities, baptism _for the remission of sins_, and about three thousand souls were baptized on that day for the special purpose of obtaining _the remission of their sins_. The testimony of Paul concerning himself is this: that Ananias said unto him: "Arise, and be baptized, and wash away thy sins." (_Acts xxii, 16_.) Thus it is clearly established, and that, too, by evidence which no Bible-believer can controvert, that the ordinance of baptism was established _for the remission of sins_. The necessity of baptism must be understood. It is taught by some that the observance of this ordinance is optional on the part of the candidate for celestial glory. This is dangerous doctrine. There is no authority for it in the scriptures, Jesus and His apostles never taught it. It is contrary to their teachings. Jesus never included a non-essential principle in the great plan of salvation. Had not baptism been necessary, He would not have said to His apostles: "He that believeth and is baptized shall be saved," (_Mark xvi, 16_). Neither would He have said to them: "Go ye, therefore, and teach all nations, _baptizing_ them in the name of the Father, and of the Son, and of the Holy Ghost." (_Luke xxviii, 19_.) Baptism is as necessary as remission of sins. It was instituted and placed in the great system of salvation as the ordinance of remission. It was taught, accepted and administered as such, on the day of Pentecost, to the joy of three thousand souls. Paul, after the light of heaven shone upon him, and the Lord said unto him: "Saul, Saul, why persecutest thou me?" was blind, repenting, fasting and praying for three days; and why did not the Lord have compassion upon the poor sinner in this deplorable condition, and forgive him, without sending him to Ananias to have the ordinance of baptism administered to him? Because Paul was a sinner. He needed remission of sins. He needed the birth of the water to admit him into the kingdom. And Jesus honored the law of remission by sending him to one who could administer it effectually, which Jesus never would have done if it had not been necessary for Paul's salvation. (_Acts ix_.) It is believed by many that a good man will certainly be saved without baptism--the Lord would not be just if he did {477} not save him, even if he were not baptized. Now, I presume that but few men can be found who are better, in a great many respects, than was Cornelius of old. He was "a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway." (_Acts ix., 2_.) The Lord had so much respect for him on account of his goodness, that He sent an angel to him, who said to him: "Thy prayers and thine alms are come up for a memorial before God." (_Acts x, 4_.) Certainly, he was a good man; and, according to the notions of many religionists, such a man ought to be saved, and will be, independent of any ordinances. But wait a little. What more did the angel say unto him? Said he: "And now send men to Joppa, and call for one Simon, whose surname is Peter; he lodgeth with one Simon a tanner, whose house is by the sea-side, he shall tell thee what thou oughtest to do." (_Acts x, 3, 4_). What! Is it possible that a good man like Cornelius needed to do anything more than he was doing, in order to be accepted and justified before God? It appears that the Lord thought so; and it was of such importance, too, that He sent an angel to tell him what his further duty was. And what was it? Peter preached the gospel to him and his household, after his arrival among them. The Holy Ghost fell upon them to bear testimony to Peter's words, and as an evidence to Peter of the favor they enjoyed with the Lord, and then "he commanded them to be baptized in the name of the Lord." (_Acts x, 4, 8_.) Now, suppose that Cornelius and his house had disregarded Peter's command to be baptized, could they have been saved? No. Why? Because the angel told him that Peter should tell him words whereby he and all his household should be saved. (_Acts xi. 14_). It is very evident, therefore, that baptism for the remission of sins is necessary unto salvation. Infant baptism, as it is erroneously termed, or infant sprinkling, should receive a brief notice here. This is not authorized in the scriptures, neither have any of the New Testament writers alluded to it. Some have supposed because in a few instances whole households were baptized, that possibly there were some infants among them. But this supposition is a very weak foundation upon which to establish an important principle of salvation. In the households of Lydia, Cornelius and the jailor, there were no infants--at least, we cannot learn that there were from the history given of them in the Acts of the Apostles. In fact, the evidence is to the contrary. In the case of the jailor, Paul and Silas _taught_ him, and _all_ that were in his house, the word of the Lord. (_Acts xvi, 32_.) In the {478} household of Cornelius, the Holy Ghost fell upon them which heard the words of Peter, and they _spoke_ with tongues and _magnified_ God. (_Acts x_.) And in the household of Lydia it is evident there were no infants any more than there were in the other two households, for these reasons: The gospel is to be _preached_ to individuals. What is the use to _preach_ to infants? They cannot understand it; they cannot have faith in it; they cannot repent, for they have not sinned; it is no use to baptize them, for there are no sins to remit. Sin is a transgression of the law. They have not transgressed any law, therefore, they are without sin. And even had infants any sins to remit, they could not be remitted by baptism alone, for faith and repentance must be exercised in connection with baptism, but infants cannot exercise either. Therefore, it is unreasonable to suppose that the apostles would attempt to teach or baptize infants in the households referred to, or in any other households--they knew better than to act so foolishly in the sight of God. There are others who have supposed that the baptism of infants is in the place of circumcision. But this is merely a conjecture of impostors to deceive the ignorant. The scriptures do not substitute infant baptism for circumcision. There is no connection or similarity between the two principles. They are no more alike than truth and error, or darkness and light, or heaven and hell. Circumcision is an ancient ceremony or operation performed exclusively on male infants at eight days old; but baptism is an immersion in water, of both male and female, when they have reached an age to be capable of sinning, believing the gospel when it is taught them, and repenting of their sins, so that they may have their past sins remitted according to the laws of God. These evidences should be conclusive to all Bible-believers. LAYING ON OF HANDS FOR IMPARTING THE HOLY GHOST True faith in God, repentance true, Sins remitted by immersion; The humble soul is born anew, And the spirit takes possession. By laying on of holy hands, Of God's own servants here on earth; Those who've obeyed the Lord's commands, Will realize the Spirit's birth. After the candidate for eternal life has been baptized for the remission of his sins, and has sought unto the Lord in faith, honestly repenting of his sins, and has obtained the forgiveness {479} of all his past transgressions, he is entitled to the gift of the Holy Ghost. He should seek for it, for the Lord has promised that he shall receive it, but He has established a certain ordinance through which He bestows this precious gift. That ordinance is the "Laying on of hands." Many may question this, but the scriptures should decide the matter. Let us see how Paul received the Holy Ghost. Ananias received a mission to visit Paul, and entered into the house where he was staying, "and _putting his hands on him_ said: Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive thy sight, and be _filled with the Holy Ghost_." (_Acts ix. 17_.) But why not fill him with the Holy Ghost without any administration of Ananias, seeing that he had faith, and was repenting and fasting and praying before the Lord? Because the Lord had established an order in the plan of salvation. He had authorized His servants to observe that order in ministering the spirit as well as the water, and they were to minister the spirit by the _laying on of hands_. How did Paul administer the spirit? It is possible that he obtained his first lesson, in the administration of baptism and the laying on of hands, from Ananias when he himself was baptized and confirmed; but, whether this was his first lesson or not, he, no doubt, learned to administer the ordinances of the gospel correctly. And when he came to Ephesus and found about twelve men who had been baptized "unto John's baptism," "they were baptized in the name of the Lord Jesus," "and when Paul _laid his hands upon them_, the Holy Ghost came on them, and they spake with tongues, and prophesied." (_Acts xix. 1-6_.) Thus, we see Paul administered the Holy Ghost by "the laying on of hands." When Philip preached to the Samaritans, they believed and were baptized both men and women. "Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John, who when they were come down, prayed for them that they might receive the Holy Ghost; (for as yet he was fallen upon none of them, only they were baptized in the name of the Lord Jesus). Then laid they their hands upon them, and they received the Holy Ghost. (_Acts viii, 14-17_.) Now, as they were apostles of the Lord Jesus Christ, faithful men whose prayers God would hear and answer, why did not the Lord bestow upon those Samaritans the gift of the Holy Ghost in answer to the earnest prayers of His faithful servants, without the ordinance of the laying on of hands? {480} Because that would have been contrary to the law laid down for the ministering of the spirit. Peter and John were anxious that the Lord should bless their administration for the benefit of those baptized believers. They desired that the Holy Ghost should rest down upon them in mighty power. But they could not exercise the authority of the apostleship in and of themselves, and independently of the Lord, hence they prayed for themselves, no doubt, and that the Samaritans "might receive the Holy Ghost." _Then_ they performed the proper ordinance, God honored the administration in answer to their prayer, and those baptized believers "received the Holy Ghost." (_Acts viii, 17_). The laying on of hands, then, is the Lord's ordinance for imparting the Holy Ghost to His believing, repentant, and baptized children, and He has never made it void, or authorized any man to change it, or to teach the inhabitants of the earth that it is done away and no longer needed. AUTHORITY TO PREACH AND ADMINISTER. God's Priesthood once dwelt here on earth, And gave to men their gospel birth; Many who held it martyrs fell; On earth in peace it could not dwell. But thanks to God He has again, Bestowed His Priesthood upon men; And His decree has now gone forth-- It shall henceforth remain on earth! The authority to preach the gospel and administer its ordinances, is a very important matter to be considered in connection with the first principles of the gospel. If those ordinances are administered by divine authority, the blessings of God will attend those administrations; but if they are not, it is unreasonable to expect the Lord will bestow such blessings; hence, it is well to ascertain who is in the possession of the authority of God, to act in the name of His son Jesus Christ, as ministers of salvation and eternal life to the children of men here on the earth. A man, to be a servant of God, must be called, authorized, and empowered by the Lord in some way, or how can he be a servant of God? Man does not recognize any other man as his servant unless he has appointed and authorized him in some way, neither does the Lord. Jesus was sent by His Father. (_John v. 23-24, vi. 38-40, xvii, 21_.) The first officers in the Church of Christ are apostles. (_Eph. iv, 11_.) Jesus was an apostle. (_Heb. iii, v_.) He {481} called other apostles. Said He to His apostles, "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit." (_John xv, 16_.) Jesus being sent of God, and being an apostle, he had a right under the authority of His Father, to call and ordain other apostles, and this is the way the apostles obtained the authority of God, to act in the name of Jesus Christ, for the benefit of the human family. Under the direction of the Father and His Son Jesus Christ they had authority to call and ordain others; but without similar authority no man has a right to call and ordain others, or officiate in any of the ordinances of the gospel of Jesus Christ. "No man taketh this honor unto himself, but he that is called of God as was Aaron." (_Heb. v, 4_.) And how was Aaron called? The Lord told Moses to take him to assist in performing a certain work. (_Exod. iv, 14-16_.) And no man _taketh_ the honor _unto himself_, for he must be called by the voice of God through a prophet as Aaron was; or by Jesus Christ as His apostles were, or by an angel of God, as in the case of the calling of Gideon to deliver Israel from the Midianites, (_Judges vi_); or by the Holy Ghost, as were Barnabas and Saul, (_Acts xiii, 2_); or by the direction of the Almighty, through the spirit of inspiration, operating in some legitimate channel. A man must be called, ordained, authorized and empowered from on high, or he is not a servant of God. And the calling, ordaining, or authorizing, of one man, does not call, ordain, or authorize another. It takes new revelation in each case. God must designate, in some way, the man for His service. A man must go forth with authority to preach, to call to repentance, to baptize for the remission of sins, to impart the Holy Ghost by the laying on of hands; and if sins are not remitted, and the Holy Ghost is not imparted, when the conditions are faithfully observed, then the administrator is an impostor, or he is not authorized to preach the fullness of the gospel to the children of men. A man who is commissioned of Jesus Christ to proclaim the fullness of the gospel, and officiate in its ordinances for the benefit of our race, will promise remission of sins and the gift of the Holy Ghost, in the name of Jesus Christ, and his promise never fails when the conditions are faithfully observed; but an impostor dare not make any such a promise to the sons of men. He has no authority from God to do so, and if he did make any such promise, he knows that God would not honor it and fulfill it, for He did not authorize him to make it. Therefore, ye sons and daughters of men, be careful on this {482} question of authority. Try to learn where the true authority exists. Be assured that the administrations of a person unauthorized of God will be of no benefit to you in time nor in eternity; but the administrations of a man who is sent of God by new revelation, will bless you in this life, and you will realize it; and they will lay the foundation for blessings, glory, honor, power and exaltation, in the celestial worlds for ever and ever. CONCLUDING REMARKS. The first or initiatory principles of the gospel, as herein set forth, are but very briefly alluded to the treatment of them herein was not designed to be exhaustive. The object was merely to give a few hints, and by so doing cause curiosity and interest and faith to spring up, and prompt honest research and prayerful investigation, which would lead to humble obedience to the laws of God. The writer did not prepare this because he had anything new or original to offer. Every man who is warned must warn his neighbor. This is the word of God. My testimony must be heard. I am not justified before the Lord if it is not. I must try to clear my garments of the blood of this generation; hence this little work. I bear my humble testimony that God has spoken from the heavens in these last days. The true gospel of salvation is being taught to the children of men by the Elders of the Church of Jesus Christ of Latter-day Saints. They taught that gospel to me. I believed it with all my heart. I embraced it with a sincere and honest purpose to do the will of God on the earth. My sins were forgiven through the ordinance of baptism. The Holy Ghost was sent down from heaven and rested mightily upon me through the laying on of the hands of the servants of God. By that spirit I was taught of God, and I learned by revelation through its agency that God lived, that He had spoken from the heavens, and that He had raised up a mighty prophet in the person of Joseph Smith. I knew that the work he had established through that prophet's instrumentality was true, and that nothing could overthrow it. The holy Priesthood was conferred upon me. I preached to others, and officiated in the ordinances of the gospel for their benefit. They also received the remission of sins and the gift of the Holy Ghost through my administrations, and rejoiced in the Lord. And I know that all who will yield humble obedience to the principles of the gospel, as taught by the Elders of the Church of Jesus Christ of Latter-day Saints, will receive {483} the remission of sins and the testimony of Jesus through the gift of the Holy Ghost; and by this spirit they shall know of the truth of the doctrines they have obeyed. They shall know that the faithful Elders of Israel are clothed with the authority of Almighty God, and they shall bear testimony of these things to the children of men. I bear my humble testimony of these things. God lives. His gospel and authority and plan of salvation are restored to the earth by the administration of holy angels. The heavens are open. Man communes with his God. The Millennium dawn is near. The Son of God will soon come in clouds of heaven in power and great glory. He will reward the righteous, and take vengeance on the wicked, as saith the scriptures. Blessed are they who hear the warning voice of the good shepherds of Israel, for they shall escape the judgments the Lord is about to pour out upon the ungodly; they shall have joy unspeakable in this life; and in the life to come they shall enjoy the blessings of immortality in the presence of the Father and the Son in the celestial worlds. "_Be virtuous and pure; be men of integrity and truth; keep the commandments of God, then you will be able more perfectly to understand the difference between right and wrong--between the things of God and the things of men; and your path will be like that of the just, which shineth brighter and brighter unto the perfect day_." --_Joseph Smith, The Prophet_. {484} GLAD TIDINGS OF GREAT JOY. GEORGE TEASDALE. "Wilt thou know, O vain man, that faith without works is dead." --_James ii. 20_. We take this means of visiting you, at your hearths and homes, to testify to you of the restoration of the Everlasting Gospel and the Holy Priesthood, by the visitation of an holy angel in fulfilment of the predictions of the prophets; to usher in the dispensation of the fullness of times and the establishment of the kingdom of God. The Gospel is the power of God unto salvation. (_Rom. i, 16, 17_). "And being made perfect He (Christ) became the author of eternal salvation unto all them that obey him," (_Heb. v. 9_). Its first principles are, faith, repentance, baptism, and the reception of the Holy Ghost. FAITH IN GOD. "But without faith it is impossible to please him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek him" (_Heb. xi. 6_). "He that heareth my word, and believed on Him that sent me, hath everlasting life" (_John v. 24_). "For therefore we both labor and suffer reproach, because we trust in the living God" (_I. Tim. iv. 10_). FAITH IN JESUS CHRIST. "And this is His commandment; that we should believe on the name of his son Jesus Christ" (_John iii. 23_). And this is life eternal, that they might know Thee the only true God, and Jesus Christ whom thou has sent" (_John xvii. 3_). "Jesus said unto her, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live" (_John ix. 25_). "For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord" (_Rom. vi. 23_). "For there is none other name under heaven given among men, whereby we must be saved" (_Acts iv. 12_). REPENTANCE. "Repent and turn yourselves from all your transgressions; so iniquity shall not be your ruin" (_Ezekiel xviii. 30_). "And they went out and preached that men should repent" (_Mark vi. 12_). Jesus Christ preached, "repent ye and believe the gospel" (_Mark i. 15_). {485} BAPTISM. "Ye must be born again (_John iii. 7_). "Verily, verily, I say unto thee, except a man be born of water, and of the spirit he cannot enter into the kingdom of God" (_John iii. 5_). "Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved" (_Mark xvi. 15, 16_). Peter said unto them, "Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins" (_Acts ii. 38_). "And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord" (_Acts xxii. 16_). "Therefore we are buried with Him by baptism" (Rom. vi. 4). "Buried with him in baptism" (_Col. ii. 12_). "The like figure whereunto even baptism doth now save us" (_I Peter iii. 21_). "One Lord, one faith, one baptism" (_Eph. iv. 5_). THE HOLY GHOST. "And ye shall receive the gift of the Holy Ghost" (_Acts ii. 38_). "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he will teach you all things" (_John xiv. 26_). "Then laid they their hands on them, and they received the Holy Ghost. And when Simon saw that when through laying on of the Apostles' hands the Holy Ghost was given" (_Acts viii. 17, 18_). "And when Paul had laid his hands upon them, the Holy Ghost came on them" (_Acts xix. 6_). "Therefore, leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith towards God. Of the doctrine of baptism, and of laying on of hands" (_Heb. vi. 2_). ORGANIZATION. "Now therefore ye (the Saints) are no more strangers and foreigners, but fellow-citizens with the Saints, and of the household of God; and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone" (_Eph. ii. 20_). "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God" (_Eph. iv. 11-13_). "Now ye are the body of Christ, and members in particular. And God hath set some in the Church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues" (_I Cor. xii. 27, 28_). "And no man taketh this honor unto himself, but he that is called God, as was Aaron: so also Christ glorified not Himself to be an high priest; but he that said unto Him, Thou art my Son, to-day have I begotten thee" (_Heb. v. 4, 5_). "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus" (_Heb. iii. 1_). WE BELIEVE IN CONTINUOUS REVELATIONS FROM GOD. "If any of you lack wisdom, let him ask of God, that giveth to all men liberally" (_James i. 5, 6_). No man knoweth the Father but by {486} revelation from the Son (_Luke x. 22_). "Where there is no vision, the people perish" (_Prov. xxix. 18_). "Surely the Lord will do nothing, but he revealeth his secret unto his servants the prophets" (_Amos iii. 7_). We believe it is essential to salvation to OBEY THE DOCTRINE OF CHRIST. "Being made perfect, He became the author of eternal salvation unto all them that obey Him" (_Heb. v. ix_). "Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft and stubbornness is as iniquity and idolatry" (_I Sam. xv. 22_). "And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power" (_II Thess. i. 7-9_). "If we walk in the light as He (God) is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin" (_I John i. 7_). "And every man that hath this hope in him purifieth himself, even as he is pure" (_I John iii. 3_). "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of the sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord: and in His law doth he meditate day and night" (_Psalm i. 1, 2_). When John, the Revelator, was upon the Isle of Patmos the Lord revealed the principal events that were to happen upon this earth before His second coming. It was "The revelation of Jesus Christ, which God gave to him, to show unto His servants things which must shortly come to pass; and He sent and signified it by His angel unto His servant John" (Rev. i. 1). After showing him the apostasy of the primitive church, and the rise of false systems (_Rev xxii. and xxiii_.) and the fear of God being taught by the precepts of men, as foretold by Isaiah (xxix. 13, 14), he showed him the restoration of the gospel. He said, "and I saw another angel fly in the midst of heaven, having the everlasting gospel to preach to them that dwell upon the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear, God, and give glory to him; for the hour of his judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of water." Daniel declared that "in the last days, the God of heaven would set up a kingdom that should never be destroyed" {487} (_Dan. ii. 44_). Isaiah (ii. 2, 3) and Micah (iv. 1, 2) have both declared that in the last days, the mountain of the Lord's house should be established in the tops of the mountains, and many should say, let us go up to the house of the God of Jacob, that they might learn of His ways and walk in His paths. It is the testimony of the thousands of Latter-day Saints, gathered to the mountains, that God has restored to the earth the everlasting gospel; that angels have visited the earth, restoring the Holy Priesthood; that Joseph Smith the Prophet-martyr of the nineteenth century, was the man honored of God, with others, to usher in the dispensation of the fullness of times and the restitution of all things, in fulfillment of the prophets. The Church of Christ was again established upon the earth on the 6th day of April, 1830; and, from that day to the present, has steadily increased, notwithstanding the prejudice, caused by misrepresentation and the "refuge of lies," brought to bear against it, and the persecution it has gone through. It has been guided to the tops of the mountains, and is being established in power, gathering the seed of Israel from all nations where they have been scattered, teaching them "the ways of the Lord," preparing them for the second coming of Christ, and offering a home for the oppressed of all nations. All mankind are required to repent, to "seek the Lord while He may be found," to be baptized for the remission of their sins, that they may receive the Holy Ghost, the Comforter, in God's appointed way, by the laying on of hands; that they may know these things are true for themselves, by the revelations of God, and gain a living testimony. "If any man will do His will (that of the Father) he shall know of the doctrine" (_John vii. 17_), and no more be carried about by "every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive" (_Eph. iv. 14_). Then flee to Zion for safety; as it is written "come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues" (_Rev. xviii. 4, 5_), "For wheresoever the carcass is, there will the eagles be gathered together" (Matt. xxiv. 28). Your kind, prayerful consideration of these truths is earnestly invited. Search the scriptures; surely the signs of the times proclaim the second coming of our Lord and Savior to be right at hand, but who shall stand when he appeareth? {488} SUGGESTIONS TO ELDERS. BY ELDER B. H. ROBERTS, IN MILLENNIAL STAR, 1888. In the concluding paragraphs of a revelation on the subject of priesthood, the Lord says: "Now let every man learn his duty, and to act in the office in which he is appointed, in all diligence. He that is slothful shall not be counted worthy to stand, and he that learns not his duty and shows himself not approved, shall not be counted worthy to stand." (Doc. and Cov., sec. cvii. 99, 100.) We have no doubt but there is a general desire among the brethren of the priesthood to know their duty and then do it; especially is this the case with the Elders who have been sent to these lands to preach the Gospel. The duties and labors of these brethren are varied, consisting not only of preaching the Gospel, but also administering in all the ordinances and ceremonies pertaining to it. They are required at times to baptize people for the remission of their sins, and to confirm the members of the Church and bestow upon them the Holy Ghost by the laying on of hands. At other times they are called upon to anoint the sick with oil, or to confirm the anointing performed by others, and rebuke the sickness or disease, and bless with life and health those who are afflicted. Then they are called upon to administer the sacrament of the Lord's Supper, and all these things should be done decently, intelligently, and in order that no reproach or derision may be thrown upon the work of God by reason of their awkwardness in any of these things. Nor is the derision from strangers, who may witness any bungling administration in these ceremonies, the worst evil feared. But any blundering on the part of those who administer is very apt to have an evil effect upon the mind of those receiving the administration, and sometimes the adversary takes advantage of these things and creates doubts or suspicions in those receiving the ordinance as to the validity or power of the administration. We are acquainted with several {489} circumstances where the most disastrous results have grown out of this very thing. Too much care cannot be exercised in these matters. So far as the ceremony connected with baptism is concerned, the words to be used are given in the Scriptures (see Book of Mormon, III Nephi xi, 24-26, Doc. and Cov., sec. xx, 72-74); so also in blessing the sacrament; but in the matter of confirming people members of the Church and bestowing upon them the Holy Ghost, anointing or blessing the sick, naming and blessing children, or even of ordaining men to the priesthood and assigning to them their position or office in that priesthood, we know of no formula that is given in the Scriptures. The matter seems to be left to the good taste and judgment of those who administer, without binding them to any set forms. On the whole, we rather like the idea of these things being so left, since we can see it gives more liberty for the operations of the spirit of God; that is, the mind of the administrator being free from stereotyped forms, he is at liberty to pronounce whatever the Spirit of the Lord may put into his heart to say. And where the Elder has learned his duty and has given these matters careful consideration, a beautiful and powerful administration is usually the result. But, unfortunately, it sometimes happens the Elders who have never learned well their duty nor considered these things carefully, are called upon to administer; and neither judgment nor good taste is liable to dictate what they should say; and much evil may result from their not knowing how to perform properly these duties. For the benefit of the young and inexperienced Elders, and for the older ones, too, who may have been careless hitherto in respect to these matters, we offer the following suggestions: While the form of words are for any ordinance, as in baptism and the administration of the sacrament, it should be carefully learned by the Elders, that they may be always ready when called upon to officiate. And where no formula is given, then the objects to be accomplished by the ordinance should be noted, and such a form of words fixed in the mind as will in the most direct and simple manner attain those objects. We say direct and simple because these are qualities, excellencies, we may say, which enter into all the administrations in the Gospel. They are characteristics of the whole plan of salvation. In proof of this we ask what could be more simple or direct, than the ceremony said at baptism: "Having been commissioned of Jesus Christ, I baptize you in the name of {490} Father and of the Son and of the Holy Ghost. Amen." There is not a superfluous word in it, nor is anything omitted necessary to be said. So with the prayer that is given to be said in blessing the bread and water to be used in the sacrament. So, too, these characteristics of directness and simplicity are found in the great model prayer taught by the Savior to His disciples, and to our own mind this beautiful simplicity and directness of everything associated with the Gospel is part of its divinity, and one of the greatest evidences that it emanated from God, who sustains and governs the great universe by the simplest means. In those ordinances, then, where the form of words to be used is left for the administrator to choose, we would say let such a choice be made as will keep those administrations in harmony with the whole spirit of the Gospel--let simplicity mark their outline; and let such words be employed as will at once accomplish the object of the ordinance. To illustrate: In confirming a person a member of the Church, the Elder, calling the person by name, as he should do, and then in the name of the Messiah, sometimes says: "We lay our hands on your head _to_ confirm you a member of the Church, etc., _and that you may_ receive the Holy Ghost," and then goes on and pronounces a number of blessings on the person; but he neither, technically speaking, confirms him a member of the Church nor bestows on him the Holy Ghost. It would be much better to make use of such words as will at once accomplish the object. Say, for example, after calling the person by name, "In the name of Jesus Christ we confirm you a member of the Church, etc., and say unto you, receive ye the Holy Ghost." That really covers the ground. But if an Elder's heart is filled with blessing for the persons to whom he administers, and the Spirit prompts him to pronounce blessings upon them for their encouragement, or the strengthening of their hope and faith and virtue; or if he is prompted to tell them what particular gift the Holy Ghost will develop within them, or to admonish them against evil, all well and good; with one of old we say, "Quench not the Spirit, neither despise prophecy," but let good taste and judgment and the Spirit of God preside in these things. Now, as to administering to the sick. Here, from the very nature of things, the manner of administration is left to the judgment of the Elders officiating. Still there are general outlines that may be pointed out even here. The law of the Lord to the Saints is that if any of them are sick, they are to call for the Elders of the Church; and they shall pray {491} for them, and anoint them with oil, and the promise is made that the prayer of faith shall save the sick, and God will raise them up. (James 5: 13-16.) It is customary for the Elders, when called upon for two or more of them to go, and anoint with oil, and it is understood that another will confirm the anointing, and perhaps will be moved upon to rebuke the disease and bless the sick with life and health. But the one who anoints the sick sometimes not only does what he is appointed to do, but a great deal more. He both anoints and confirms the anointing, and pronounces every conceivable blessing upon the head of the one to whom he administers. This would be all right, if he were alone, but when another is to follow him it is most perplexing to that Elder, as he feels that there is nothing for him to do. Let those who are called upon to anoint do that, and do it in the name of the Lord, and to the end that the person may be restored to health; but let him leave the rebuking of the sickness and the confirming of the anointing to him who shall be assigned to perform that part of the ceremony. Another remark, in passing, respecting anointing. The law of the Lord is that the sick should be anointed with oil. We know of no commandment that they should take the oil internally, and through the anointing the Spirit of the Lord will be conducted to the whole system and renovate it and make it whole, and there is no need of taking it internally. Then again some potter around with a spoon as if they were afraid that a drop too much might be used. Never mind the spoon. Pour on oil from the vessel in which it was consecrated, and don't be too careful in using it. Aaron was anointed with oil, according to David, until it ran down upon his beard on the skirts of his garments, and we have no account of his complaining about it. We do not make this reference in order to have the Elders too lavish in the use of oil, but we do think more than a drop or two should be used, and it should not be used as if they were afraid of it. We have not made these remarks for the purpose of binding up the Elders in their feelings when administering in the ordinances we have named, but to the end that they may learn their duty in respect of these things, and have greater liberty of the Spirit in the administrations, which can only come by having a consciousness of the ability to do them properly and well. {492} THE GOSPEL OF JESUS CHRIST. BY ELDER ORSON F. WHITNEY, IN MILLENNIUM STAR, 1882. The Gospel of Christ is the science of salvation. Like any other genuine science, it is based upon eternal truth, and is the compiled, epitomized result of experience, profound research and intelligent reflection. It is the condensed product of divine wisdom, the _summum bonum_ of celestial knowledge, the key to all heavenly mysteries, and the only way that leadeth unto everlasting life. It embraces all truth, whether known or unknown. It incorporates all intelligence, both past and prospective. No righteous principle will ever be revealed, no truth can possibly be discovered, either in time or in eternity, that does not in some manner, directly or indirectly, pertain to the Gospel of Jesus Christ. It is the way of salvation in this life; it is the means of exaltation in the life to come. It can never be dispensed with, for it will never cease to be necessary. It is a medium of never-ending exaltation and advancement. It encompasses all virtue, and precludes all vice. Error cannot invade its dominions, nor truth transcend its boundaries. Eternal life, because it includes all other gifts, is called the greatest gift of God. The Gospel of Jesus Christ, because it comprehends all principles of progression, is the only means by which eternal life may be attained and perpetuated. The principles which compose the Gospel--not merely the first principles, but all that have been or will ever be revealed--are self-existent and everlasting in their nature. They have existed from all eternity, and will endure through all the eternities to come, for they are absolute, essential, uncreated truths, without beginning of days or end of years, the same yesterday, today and forever. Concerning the time, place and method of their compilation--if we may with propriety assume such an event ever to have occurred--the legislative process of appropriation, arrangement and systemization, whereby these self-existent laws were rendered subservient to the designs of Deity, and made applicable to and operative in {493} the salvation and exaltation of human souls and worlds, it is not man's present province to inquire. Such a question would necessarily involve the consideration of the beginning of God's limitless creations, the beginning of things which to us have no beginning, a subject so vast and incalculably comprehensive as to be beyond the conception of any intellect of inferior capacity to that Master mind which designed and organized the heavens and the earths, and numbered by and known unto whom, alone, are all the creations which His mighty hand hath made. It should, therefore, suffice us to know that the Gospel in its present form is of inconceivable antiquity; that ages on ages before the foundations of this earth were laid, ere the morning stars sang together and all the sons of God shouted for joy, at the hour of its nativity, this everlasting scheme has been adopted by the heavenly powers as the means of its predestined sanctification; and moreover that through the application and operations of this same unchangeable, puissant plan, millions on millions of worlds, with all their countless hosts of human and other inhabitants, had been redeemed and glorified prior to the period when this little planet, our mother earth, was numbered among the creations of God. Nothing could be more at variance with all correct ideas concerning the character and attributes of the great Creator, than to suppose the plan of life and salvation to be the peculiar property of any one planet, of any one people or of any particular period of human history. The simple fact of there being but one such plan in existence--a point which is not conceded as self-evident, is susceptible of the plainest possible proof--should be sufficient to refute all such attenuated notions. For, with this fact once admitted, and a moment's reflection being given to the bewildering myriads of worlds which the Creator has called into existence, the numberless multitudes of His creatures which people them, and the almost universally acknowledged love, providence, care, protection and solicitude which the eternal parent continually evinces for the humblest of His offspring and all the workmanship of His hands, where is the soul so narrow and so bigoted, not to say irreverent and profane, that would dare to deliberately ascribe to such being--a being so wise, powerful, impartial, merciful and magnanimous as God is known and recognized to be--so unwise, weak, petty, puny, unjust and unmerciful a policy as the one we have in reference! And yet, strange to say, there are millions of souls who have held, and other millions who still hold--unless we marvelously misinterpret them {494}--opinions of this very character. There are many doubtless who would declare, without giving the matter a second thought, that the foregoing arguments in support of the scope and antiquity of the Gospel were nothing more nor less than stupid nonsense and blasphemous presumption, and in the same breath would asseverate the truth and consistency of the petty theory which we denounce--and we maintain with good reason--as false and flimsy in every particular, wholly unfounded in reason or in revelation, and altogether unworthy of belief. There are those who, not content with the supposition that the Gospel is solely the property of this planet, are as resolutely of the opinion that it dates its origin from that momentous period in the history of the world when the Son of God came down to perform His mighty mission, in the midst of the children of men, and that previous to that memorable epoch there had been no such plan known, in any age, by any portion of the human family. Consequently their position, if they have any, must be that the all-wise Legislator who framed the only code of laws whereby eternal life is made obtainable, allowed four thousand years to pass away, taking with them into endless torment, multitudes of His begotten sons and daughters, many of them among the most righteous men and women that have ever walked the earth, before He placed within the reach of fallen humanity the only way possible for men to be saved. Such a theory might have done for the dark ages, or at the present time may suit the narrow views of such as "know not God nor the things of God," but to all whose understandings have been quickened and enlightened by the high-soaring, deep-searching Spirit of Truth, such absurd notions are not overfraught with sense and consistency. The idea which seems to prevail that the Gospel of Jesus Christ, that marvel of all that is wise, just, comprehensive and powerful, was devised for the redemption of a solitary world, or for the benefit of one, to the exclusion of another portion of its inhabitants, is on a par with the ancient but long since exploded hypothesis that the sun, moon and stars were only temporary luminaries, hung up in the midst of the firmament, for the purpose of lighting this little earth through its mortal probation, and which, like so many lamps, whose "occupation would be gone," having survived the necessity of their invention, would be extinguished and put away forever, as soon as the earth had completed its temporal career. But happily the light of divine truth, beaming through the atmosphere of science, has dispelled that senseless delusion. {495} Furthermore, it is now known, thanks be to God for reopening the long closed oracles of eternity, that not only are there other worlds than this, but like this, those other worlds are inhabited, peopled by beings similar to the occupants of earth, the population of one planet differing only from those of others in the various degrees of perfection which they have severally attained through the principles of the Gospel of unceasing progression. By those who have bowed in humility before the fountain of all truth and intelligence, and taken a fresh draught of the renovating waters of life, it is now understood that that God who never spoke or wrought in vain, or created anything to subserve a puerile purpose, instituted the plan of salvation for the temporal and spiritual regeneration, not only of His offspring upon this planet, but likewise of those upon multitudes of similar planets, which have been or will yet be brought forth, redeemed and celestialized by the application of its wonder-making power. It is now definitely known that the Everlasting Gospel did not originate on this earth at all, nor for the first time appear in the midst of mankind when John the Baptist came forth proclaiming its initiatory principles in the wilderness of Judea. However strange it may have appeared to the bigoted and benighted Jews, who for centuries, through unbelief and hardness of heart, had been deprived of its gifts and blessings, it was not by any means "a new thing under the sun." Its introduction in those days was simply a restoration of the Gospel, and that highly favored period was but one among many such dispensations, and neither the first nor the last which the descendants of Adam were destined to receive. It was simply the dispensation of the meridian of time, during which the sacrificial Lamb, "slain from the foundation of the world," descended from celestial glory to pay the penalty of man's original sin, and by the retroactive and proactive virtue of His atonement, make it possible, through obedience to His Gospel, for all men in all ages to be saved. Is it a thing so strange and unaccountable to the Christian world, that such men as Adam, Enoch, Noah, Abraham and other ancient worthies who walked and talked with God, as friend to friend, and were clothed upon with the fullness of the authority of His Holy Priesthood, should have been vouch-safed the precious privilege of yielding obedience to the Gospel of Jesus Christ--"the only name given under heaven whereby man can be saved?" Were Peter, James, John, Paul and others who happened to be living upon the earth when the Savior came and were permitted to partake of the blessings {496} which flow from obedience to the principles of eternal life, more worthy of that privilege than their predecessors, the more ancient patriarchs and prophets of God? Such an idea is repugnant to reason, and utterly unentitled to credence or respect. Let those continue to cherish such thoughts who persist in rejecting the genuine faith and perpetuate the narrowness of their minds by shutting out the soul expanding influences of the gift of the Holy Ghost. For our own part we prefer to know otherwise, to rejoice in the conviction obtained through compliance with the Gospel of the Son of God, that this same everlasting, unchangeable plan of redemption, without which no man can be elevated to the presence of his Maker, was known to the human family at various times during the intervening ages between the creation and the coming of Christ, and in every instance was revealed and established for the identical purposes which induced its institution in the days of the Savior, and for which it has again, for the last time, been brought back to earth in this the dispensation of the fullness of times. It is true that the Holy Bible, which all Christians profess to believe, and which so far as correctly translated, the Latter-day Saints actually do believe, though plainly foretelling the Gospel's restoration in the latter days, is more or less silent upon the subject of the dispensations preceding the meridian of time. But it is also true that that good old book is silent upon a great many other important points, thanks to the interpolations, erasions, alterations and rejections of uninspired translators, commentators and compilers, to whose unauthorized, blind and blundering administrations in the premises, are largely due the endless divisions, discords and differences, which have raked and rent asunder the religious world for centuries. But independent of the taciturnity of the Scriptures, and aside from the incontrovertible evidence furnished by modern revelation, we respectfully submit to the consideration of all candid, unbiased believers in God and the Gospel of Salvation, whether the views we maintain, compared with the opinions we oppose, are not more consistent with reason, more harmonious with the Spirit of Holy Writ, and more perfectly in unison with all advanced ideas respecting the wisdom, power, justice, mercy and magnanimity of Almighty God? From the foregoing observations concerning the character, origin, object, powers and possibilities of the great science of salvation, the inquiring mind would naturally be led to the consideration of the question, What is the Gospel of Jesus Christ? or, in other words--since the impracticability of completely {497} answering so comprehensive an interrogation has already been shown--what are its initiatory principles? At the risk of wearying some of our veteran readers, already conversant with the subject, but with a sincere desire to benefit them, as well as others who are less fortunate with respect to the information involved, we here propose to present a brief digest of what are familiarly known to the Latter-day Saints as the first principles of the Gospel; the code of laws which constitute the beginning of salvation's endless system; the preface, as it were, to the book of everlasting progression; the four primitive archways by which the path of eternal progress is attained, and through which the souls of all men must pass in order to reach the celestial presence of their Maker. These four principles, it will be seen, are serial and progressive in their nature, each one naturally leading into its successor, paving the way before and preparing the soul for its reception. FAITH. The Holy Bible informs us that without faith it is impossible to please God. Such a declaration even from a source less sacred, need occasion no surprise whatever; for without faith it is impossible to do anything. From the smallest act to the mightiest achievement, all things are the effects of faith. It is the cause of every consequence, the power by which all things possible are performed. Nothing was ever accomplished either in heaven or on earth that was not preceded and accompanied by the exercise of faith. The insect creeps, the bird flies, the fish swims, by faith; the flowers spring, the grasses grow, the trees bloom and bear, by faith; the infant prattles, the man toils, the God creates, upholds, redeems and glorifies His workmanship, by faith. It is the main-spring of life, the motive power of creation, the active principle of the entire universe. Hence it is necessarily the first principle of the Gospel, the initial element of salvation, the basic principle or foundation law upon which all other laws and principles rest. The soul that would attain salvation must first believe salvation possible. He must believe in God as the Giver of salvation. He must believe in Christ, as its Author and Mediator. He must believe in the Gospel, as the medium through which salvation is secured, and in the divine authority of the individual who as a servant of God administers the ordinances of the Gospel in His behalf. Having exercised faith to the extent thus indicated, he is in a position to undertake the succeeding {498} venture, to ascend the next step higher upon the grand stairway leading to eternal life. REPENTANCE. Sin cannot inherit the Kingdom of God. It is so entirely opposed, so essentially antagonistic to the spirit of righteousness, that the two cannot possibly dwell together. God does not look upon sin with the least degree of allowance. Consequently the soul which aspires to His presence, which expects to behold His face and be able to endure His glory, must be previously cleansed and purified from all sin. Now, no soul was ever successful in getting rid of its sins that did not first sincerely repent of them. No fault was ever corrected that was not first discovered and confessed; no habit was ever reformed that had not first been freely acknowledged; and no sin can in any wise be remitted until its perpetration has been truly repented of, and its perpetrator is resolutely resolved against its repetition. It is useless for any accountable being to say that he is without sin. The Scriptures declare that all men are sinful and that no man can truthfully claim exemption from the universal imputation. Little children (under eight years) are not responsible for their acts, and being sinless and therefore unable to repent, are redeemed by the blood of Christ from the foundation of the world. But all accountable souls, to whom the Gospel of salvation is sent, must repent of and forsake their evil ways, habits, deeds and desires, if they wish to make any headway in the pursuit of the precious prize of everlasting exaltation. BAPTISM BY IMMERSION. Baptism is symbolical of the burial and resurrection of Christ, and as an ordinance of the Gospel was instituted for the remission of sins. The only proper mode of its administration is by immersion, whereby the two events above mentioned may be illustrated. "We are buried with Him by baptism into death," says Paul, "that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together (buried in water) in the likeness of His death, we shall be also (by coming forth out of the water) in the likeness of His resurrection." Even as Christ, by descending into death, put off the mortality in which He was clothed, and rose triumphant to a higher sphere of action, so we by going down {499} into the liquid grave, put away the sins and follies of the flesh, and are brought forth to "a life divinely new." Hence it is that baptism is also called a birth, and Christ, in declaring to Nicodemus that a man must be "born of the water and of the spirit," plainly signified emergence from the womb of the waters as a prerequisite to His entrance into the Kingdom of God. He not only pointed this out as the way in which others should walk, but by submitting to baptism himself, He set the example of "fulfilling all righteousness," and was greeted from the heavens, as the result of His obedience, by the voice of God, declaring: "This is my beloved Son in whom I am well pleased." Nevertheless, water of itself cannot wash away sins. Not even immersion, though in strict accordance with the method prescribed, could have the slightest effect upon the soul of the penitent sinner, unless performed by a person holding authority from on High. God recognizes no administrations but those of His chosen and commissioned servants, clothed upon with the power of the Holy Priesthood, as was John the Baptist; "called of God as was Aaron," and sent forth by the voice of divine revelation to open wide the portals of eternal life to all who are willing to walk in that straight and narrow way which, on account of worldly pride and perversity, but few souls are able to find. But all repentant believers, who are baptized in the proper manner and by the proper authority, are acceptable in the sight of high heaven, and can confidently rely upon the promise made by Peter to the believing portion of the Pentecostal multitude: "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and ye shall receive the GIFT OF THE HOLY GHOST." The Spirit of God, in certain measure, is universally distributed. It is the light which lighteth every man that cometh into the world. By it and through it all things live, move and have their being. It "Warms in the sun, refreshes in the breeze, Glows in the stars, and blossoms in the trees, Lives through all life, extends through all extent, Spreads undivided, operates unspent." But the Gift of the Holy Ghost--bestowed by the "laying on of hands" upon every faithful, penitent, baptized believer in the true Church of Christ--is a special endowment for {500} special purposes. It may possibly be a superior quality, or it may be only an increased quantity of that universal essence which pervades all animated nature throughout the illimitable realms of space. But be that as it may, it is certain that this Gift, this Comforter, this Spirit of Truth, which sustains the soul, enlightens the mind, leads into all truth, and enables the spirit of man to comprehend the otherwise incomprehensible things of God, is an important addition to the original possession and like it is susceptible of further increase, cultivation and development. Through obedience and righteousness it may be made to grow and expand, until sin is entirely banished, until the eye is made single to the glory of God, and the whole body is filled with life and light. By disobedience and unrighteousness it will readily decrease and diminish until the light of the soul is utterly extinguished, and darkness, despair and spiritual death ensue. A fullness of God's Holy Spirit should, therefore, be the grand object of human existence, for by it alone can the soul of man be eternally exalted and glorified. Still there are various kinds of "fullness," even as there are different degrees of glory, corresponding to the various merits and capacities of those who rise in the resurrection. The fullness which each soul obtains will be of that particular glory--either Celestial, Terrestrial or Telestial--by which its body is quickened from the grave. The "fullness of the Father" constitutes Celestial exaltation, and this, though not a thing to be suddenly attained, should be the soul-absorbing aim and ambition of every son and daughter of God. We should begin to acquire it now, for all may rest assured that the dispensation of these eternal awards will be strictly in accordance with and regulated by the deeds done in the body. Christ, our Savior, it appears, acquired and possessed a fullness while on earth. But pure and spotless though He was, He did not receive that fullness at first, but afterwards received it. By constantly growing in grace and godliness, living from day to day by every word that proceeded forth from the mouth of God, He gradually became entitled to the steadily increasing possession of the Holy Spirit, till finally "it pleased the Father that in Him should all fullness dwell." We all have it in our power to do and become likewise. He is our great Guide and Exemplar. As He was pure, we must be pure; as He was obedient, we must likewise be; as He became perfect and was found free from all fault or blemish before the throne of God, even so we must become, if we expect to be conformed to His image, inherit His celestial glory, possess a fullness of His {501} Spirit, become heirs of God, and joint heirs with Jesus Christ, and have an eternal residence in those heavenly mansions prepared for the righteous and the faithful before the foundation of the world. That the Gospel of Jesus Christ is necessarily one and unchangeable, and with the foregoing as its first or initiatory principles, a perfect and therefore exclusive system of salvation is a proposition which, however unpopular, is susceptible, as previously asserted, of the plainest possible proof. The Holy Scriptures abound in evidences of this fact, and reason amply supports revelation in confirmation of its truth. The Apostle Peter, the highest authority of his times, after the ascension of the Savior, declares (Acts 4: 4) that "there is none other name under heaven given among men whereby we must be saved." This passage alone is sufficient to prove the unity of Christ as the Savior of the world and likewise to substantiate the fact that even if there could be another Gospel possessing efficacy as a medium of salvation, it also would have to be a Gospel of Jesus Christ, since He is the sole author of salvation to all the inhabitants of the earth. But Paul, another Apostle, in the fourth chapter of his epistle to the Ephesians, testifies of "one Lord, one faith, one baptism, one Spirit," and plainly demonstrates that one of the principal objects of the Gospel, by means of its inspired Priesthood and spiritual gifts, is the bringing of its believers to a "unity of the faith," previous to their being made perfect in Christ; and this, too, corresponds beautifully with the pathetic prayer of the Savior himself (John xvii.), that His disciples might be made "perfect in one," and become one with Him even as He was already one with His Father in heaven. Paul also, in another place, denouncing the apostasy of the Galatian churches (Galatians i, 8, 9), and the efforts of certain persons to institute "another Gospel" and pervert the true Gospel of Christ, employs the following forcible language: "Though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed!" and in order to render his meaning still more plain, unmistakable and emphatic, he repeats the injunction as follows: "If any man preach any other Gospel unto you than that ye have received, let him be accursed." These inspired utterances are too obvious and intelligible to be misunderstood by any honest-hearted reader of the Holy Scriptures. They show as plainly as words can possibly show that the Gospel of Christ is one, and unchangeable in its nature, the same yesterday, today and forever; that its object is the temporal and eternal union of its converts, and that it was designed for the {502} benefit and blessing of all humanity, especially for such as would believe and faithfully obey its principles. And why should it be otherwise? God is not the author of strife and confusion. He is essentially a lover and promoter of union, and looks with no favor upon those who evince a contrary disposition. He would be the last to encourage, either by thought, word or action, anything having the slightest tendency towards discord, disunion and division. Peace and union are among the prevailing characteristics of His nature, and order, system and eternal harmony are widely manifest in all His wondrous workmanship. We cannot conceive of such a Being, whose avowed purpose is the bringing of His offspring to a oneness of profession and practice, engaging in the institution or promotion of any cause whose inclination would be directly inimical to the attainment of His fondest desires, and laying aside the basic principles of His union-loving, harmony-enhancing nature, to inaugurate strife and contention on earth, and engender difference and disputation among His children upon that greatest and most vitally important of all questions, the eternal salvation of their souls. And would not such consequences ensue, were He to reveal to the human family more than one method of attaining salvation? The present religious aspect of the Christian world, with its heterogeneous multiplicity of jarring, contending sects, all differing, disputing and dividing among themselves, yet each one claiming to be the true Church of Christ should be a sufficient answer. For if puny man, by apostatizing from truth and concocting such a vast variety of ways and means for worshiping his Maker, can create such a pandemonium of doctrinal discord as that which ecclesiastical Christendom--to say nothing of heathendom--displays, then what might not the Almighty accomplish in the same direction, were it not in diametrical opposition to His principles to descend to the perpetration of such folly and wickedness, and thereby defeat the fulfillment of His most cherished designs, besides dooming unnumbered myriads of His begotten offspring to spiritual death and destruction! We might continue this argument _ad infinitum_ from a biblical point of view, but without going further into that divine record in quest of proofs which are scattered as thickly as summer sunbeams over its sacred pages, let us now survey the subject from another standpoint and see whether reason alone will not bear out the belief that "this Gospel of the Kingdom," which was to be and now is being "preached in all the world for a witness unto all nations," {503} before the coming of "the end," is the one and only system of salvation that has ever been or ever will be revealed from heaven for the redemption and exaltation of the human family. It is to be presumed that there are but few, if any, sincere believers in God or in any form of religion, bearing the name of the Gospel of Jesus Christ, who would willingly assert that the letter could be anything else than a perfect plan of salvation. The Almighty, as a perfect being, is necessarily perfect in all His ways and works, and any system or science devised by Him for the temporal or spiritual regeneration of our race, would consequently be faultless in construction, consummate in operation and thoroughly capable of fulfilling every requirement of its existence. These facts being admitted, we must immediately concede the unity and exclusiveness of the Gospel of Christ. How so? it might be asked. For the following reasons: A perfect Gospel is of necessity an exclusive Gospel, for of any two such systems, which for argument's sake, we will say might be revealed, one of them must as a matter of course be inferior. No two things can be created exactly alike, and therefore, speaking in the strictest sense of the term, no such thing as equality can possibly exist. But even if it could, in the present instance, what would be the use of two Gospels made exactly alike for precisely the same purpose? The Creator is a wise economist, but such an act would be superfluous and extravagant in the highest degree. But they could not be exactly alike. One of them, as explained, would have to be inferior, for only one of the twain could be perfect, and hence completely competent to fulfill the exact measure of their mutual formation. The superior Gospel would be the creation of God, and it alone; for the inferior one, being imperfect and therefore defective in its organization and capacity, could not possibly proceed from Him, since there is no such thing as imperfection extant in all His handiwork. It is true, His creature, man, is at present very imperfect, but not so originally. God made man upright, says Solomon, "but they have sought out many inventions." On the morning of creation, he, with all the rest of the Creator's great workmanship, was made perfect and pronounced "very good," but he afterward fell into transgression, which is always the downward path, and through his own sins and follies has steadily degenerated to his present fallen condition. Now it is only by means of a perfect Gospel that he can be regenerated {504} and raised to the high and perfect position from which he fell, and such a one is the Gospel of Jesus Christ, the subject we are now considering. A perfect Gospel comprehending all truth, all intelligence, all principles of progression, is necessarily sole and exclusive in its nature. It actually precludes, not only the necessity, but likewise the possibility of the existence of any other Gospel having genuine efficacy and saving virtue. For being complete and perfect in all its parts, all inclusive, all absorbent, all powerful, all sufficient in character and capability, as the greater, it would certainly comprehend the less, and not only deprive it, if existing, of any room or occasion to operate, but if not existing, would leave no extra, unusual material for its construction. So that whichever alternative is chosen, by such as may be disposed to question the validity of our position, it is clearly the case that any other Gospel, besides the only one that ever did, ever will, or in the very nature of things ever can exist, would either be superfluous or impossible; and to accuse the all-wise Creator of committing either folly, would be an insult to His intelligence and a profanation of His character. Mankind may invent, as mankind has already invented, systems upon systems of so-called religion, and falsely call them, to his greater condemnation, by the sacred name of Him who died that all men might live, and some of these man-made methods of worship, or rather idolatry, though all are imperfect and defective, like their clay creators, may be exceedingly plausible and popular with their professors, nor yet entirely devoid of grains and particles of truth. Nevertheless they are all illegal and unauthorized of God, who will utterly refuse to recognize the usurped authority, unlawful establishment and unhallowed administrations, or to accept of the fruits of any faith or form of worship, whatsoever, aside from those of the everlasting, unchangeable Gospel of His Son Jesus Christ. The Gospel of Jesus Christ! That sole and exclusive system of salvation, that perfect and perpetual science of progression, that marvelous and mysterious plan, so plain, so simple, and withal so powerful; so admirably adapted to the needs and capacity of every soul, from the highest to the humblest intelligence ever tabernacled in mortal flesh, and so amply capable of subserving the far-reaching purposes of Omnipotent Creator, as to be the all essential method of salvation in this life, and the indispensable medium of unceasing exaltation in the life to come! It is a matter of easy comprehension in the ordinary affairs of life, why obedience to any natural law must of necessity {505} precede the attainment of its legitimate result. The accountant at his desk knows perfectly well that in order to obtain the sum of a column of figures he must first employ one of the fundamental rules of the science of mathematics; the chemist in his laboratory is equally aware that the blending of certain elements, in accordance with established rules of the science with which he is operating, is absolutely essential to the formation of the compound which he desires; the student at school who aspires to honors and efficiency in the course he is pursuing, is fully as well satisfied that faithful application and a certain line of deportment is indispensable to insure him a successful examination, with its subsequent reward or recognition of merit; the alien desiring citizenship, when once informed of the fact, seldom, if ever, hesitates to question the advisability of "taking out his papers," or going through certain forms of law, in order that he may be qualified to exercise the rights and privileges of a member of the commonwealth; and it is self-evident that the traveler, who wishes to arrive with all possible speed and security at his destination, must previously select and intently pursue the shortest, safest and most feasible route leading in the right direction. These facts are patent to the poorest comprehension. Why is it, then, that so many, to whom the above illustrations are so simple and self-evident, fail to see the analogy which exists with reference to the great Gospel or science of salvation, and the obedience to its laws, principles and requirements so imperatively essential to admission into an eternal inheritance in the Celestial Kingdom of God? Why is it that so many millions, notwithstanding the plainest and most pointed declarations of inspired Scripture, the examples and testimonies of the Savior and holy men of old, corroborated by the God-given human reason, profanely and recklessly insist on asserting that compliance with the sacred and everlasting laws and ordinances of salvation is no longer necessary to accomplish the very object of their institution, and vainly imagine or assume to suppose that it is possible to reach the presence of their Maker without putting into practice the immutable principles upon which all celestial promises are predicated, and responding fully and faithfully to the requirements invariably made of those who become possessed of this inestimable privilege? Why is it that the accountant cannot see that eternal life is the sum of all existence, and that all who would obtain it must add together faith and good works, unceasingly, employing all rules, both fundamental {506} and superstructive, of salvation's endless science, in order to solve the otherwise insoluble problem of this life and acquire the grand total of life everlasting in the world to come? Why is it that the chemist cannot perceive that the all-containing compound of eternal happiness is only to be produced by the careful and judicious mixture of the elements of eternal salvation while man yet lingers in the laboratory of his mortal probation? How can the student in the precious school of earthly experience, who fails to improve his time and learn well the lessons assigned to him in this intermediate department of God's great University, hope to pass a successful examination at His Judgment Seat, to merit or attain possession of the "greatest gift of God," and be blessed with the opportunities of entering upon a higher course of studies in a never ending future of education and experience, if he does not win and present a properly signed and attested certificate of good conduct while here, and of complete and thorough preparation for the ineffable and interminable hereafter? Why does the alien of the world, who professes to seek Citizenship in the Celestial Commonwealth, foolishly doubt the necessity of taking the oath of naturalization, renouncing all foreign allegiance, responsibilities and relationship, and conforming to the plain and positive regulations by means of which alone he can even so much as enter into the Gates of the Golden City, to say nothing of exercising and enjoying the rights, privileges and possessions accorded to its humble, faithful, obedient and law-abiding inhabitants? Or why should the traveler of time, the pilgrim to a promised paradise, as he journeys through this weary wilderness, entertain the expectation that he can avoid the pitfalls, snares and dangers which beset his pathway at every step, and arrive with safety and all possible expedition to the flowery outskirts of the dark and dreary desert, where the arms of a loving and sympathetic Savior are waiting open and ready to receive him, if he does not pursue the straight, narrow and only practicable route tending in the proper direction?--in the direction of Him who explored the waste, pioneered and opened up the way, brushing and clearing it with His own bleeding hands and feet, of many of its sharpest rocks and crudest thorns and brambles, planting innumerable guideposts and danger signals along the line of the perilous probation, thereby making it not only possible, but comparatively easy for all men to follow in His footsteps, to inherit bowers of eternal bliss and gardens of unspeakable glory beyond, but solemnly and repeatedly asseverating, both before and after {507} the close of his brave and remarkable career, that there is none other way under the whole heaven whereby the same pilgrimage can be accomplished and the devoutedly wished for consummation attained. Some will doubtless contend that the cases above mentioned, though capable of parabolical comparison, are not practically analogous in their nature; that the ordinary process employed by the accountant, the chemist, the student, the alien and the traveler, are matters of plain and practical fact, self-evident truths, susceptible of the easiest elucidation, and do not therefore demand, for their acceptance, the exercise of that faith or far-reaching credulity, so indispensably pre-requisite to the investigation of the Gospel, and the acknowledgment of implicit obedience to its principles as the sole alternative to the sacrifice of all hopes of celestial exaltation. In reply to this argument, since to all who would put it forth it would be waste of time and trouble to quote Scripture, we desire to propound two questions. By what means have the so-called self-evident truths of modern science, art, invention, philosophy, etc.--now, but not always, so easily explained and understood--become the plainly proved and firmly established facts that we find them at the present time? Does not the Gospel of Jesus Christ, the perfect and perpetual plan of salvation, purposely made simple and comprehensible--as great things invariably are--in order that even the wayfaring man, though a fool, might not needfully err therein--does it not exhibit upon its face ample and indubitable evidences of the power and efficacy which it claims, and has been proven by unnumbered millions to possess? To the first question we unhesitatingly assert, without fear of successful contradiction, that every truth now known to mortal man has at some period in its history been more or less the subject of his doubt and conjecture, if not of his open and avowed hostility and unbelief, and that without any exception their adoption, establishment and development on earth have been directly due to the exercise of what some people are pleased to confound with the term credulity, but which we prefer to designate by the more dignified and appropriate title of faith, all-powerful faith, a principle whose necessity as the foundation or mainspring of all action and success, is as self-evident as any other fact under heaven, and without which, as a necessary consequence, no truth whatever could have been brought forth, proven and perpetuated in the mind and memory of man. The exercise of faith, the humility and willingness to make experiments, the honesty and courage to proclaim results, {508} the fortitude and patience to endure the taunts, the sneers, the threats and even persecutive violence of the ignorant, unprincipled, selfish, skeptical, unthinking and depraved--the latter incited by Satan, the resister and would-be destroyer of right, and the former pushed on and inspired by Almighty God, the great leader of the vanguard in the eternal march of human progress;--these and these alone are the invincible agencies which have converted popular opinion and transformed the once "crazy notions," "impossible theories," "wild speculations" and "manifest absurdities" of "crack-brained" genius and philosophy, into the since time-honored maxims, venerable proverbs, world-accepted facts and self-evident propositions, and the many marvelous artistic triumphs and scientific achievements now so popular and prevalent in the world, and of which the world that formerly despised and persecuted their incipiency, with its customary conceit and inconsistency, is at present so vainglorious and proud. Faith and good works, those inseparable, Siamese twins of Gospel efficacy, have done all that ever has been or ever will be done, in heaven or on earth, for the benefit and blessing of humanity, while blind, bigoted unbelief and cold-hearted skepticism, though always the loudest to boast of the world's advancement, especially if it advances in wickedness, have as invariably been the persistent opposers and stumbling-blocks in the way of all righteous progress and development. As to the Gospel of Jesus Christ, every principle of which, on fair and honest investigation, will be found abundantly capable of demonstrating its own power and saving virtue, we dare and do maintain, from ample observation and individual experience, that it requires far more credulity to disbelieve the validity of its claim to being "the power of God unto salvation," than faith for its acceptance and acknowledgment as the one and only medium through which the souls of men and the planet upon which they dwell can be saved, sanctified and celestialized forevermore. Hear it, ye nations and inhabitants of the earth! Hear it and give heed, while yet the Gospel trump is sounding through the streets of your cities, and its receding echoes are ringing and reverberating from your hills and highways! Hear it and heed it, while the lingering twilight of hope keeps back the fast descending night of despair; while the "swift messengers" of salvation are still going forth, and the acceptance of their warning message will avail. Despise not the humble testimonies of those unlettered oracles of God, for every word they deliver is rife with the fate of men and nations, and simultaneous {509} with their utterance on earth, the busy pens of recording angels are enrolling them upon the archives of eternal judgment. Remember that from humblest and apparently weakest causes, have ofttimes sprung the highest, wisest and mightiest results, and if the Gospel is plain and simple in construction, and its advocates and adherents among the poorest and most illiterate of men, that the Almighty has purposely made them so, that the faith of the proud world might be tested, that its population, high and low, rich and poor, learned and unlearned, might be left without excuse for its rejection, and that to God, not man, might redound all honor and glory for the triumph which His omnipotent truth is destined to achieve. Put away all prejudice and narrow pre-conceptions, close your ears against the voice of misrepresentation and calumny, shake off the cloak and coil of cowardice, smother the selfish promptings of worldly interest, and while you sacrifice the paltry things of earth, remember that you are laying up eternal treasures in heaven. "Choose ye this day whom ye will serve!" The line of demarkation is being drawn, the times of separating, sifting and sorting are at hand, and the worshipers of God and Mammom henceforth must cease to mingle and commune. The night of doubt is ended. The day of decision has dawned. Truth and Error have taken the field, their hostile hosts are already in battle array, and the trumpets of both sides are sounding loudly for volunteers, summoning the earth's inhabitants to the Armogeddon of Almighty God. On which side will you fight? Which cause are you willing to be found defending to the death? Be wise in choice. Be instant in decision! But above all things be not dazzled and deceived. "Truth, crushed to earth, will rise again, The eternal years of God are hers; But error, wounded, writhes with pain, And dies amid his worshipers." {510} THE MISUSE OF POWER. BY ELDER ORSON F. WHITNEY, IN MILLENNIAL STAR, 1882. The severest test to which human virtue may possibly be subjected is the possession of unlimited power. Man may be ruled and wronged, persecuted and trampled upon, and the vitality and sweetness of his character will survive the tyranny of his oppressors, and like the shamrock of Ireland, which is said to take root and flourish when trodden under foot, gain strength and endurance from the very means employed for its destruction. But give him his own way, remove all restraints and barriers between him and the gratification of his selfish desires, and he is a strong man indeed who completely withstands the temptation. The term power may imply lofty and influential position, boundless wealth, or intellectual eminence, or it may embrace in its definition all sources of dominion together; but whether considered singly or collectively, it can make no material difference. The rule finds general application. History is replete with examples of individuals and communities, kings and kingdoms, chiefs and armies, priests and churches, presidents and peoples, illustrative of the almost inevitable misfortune which results from investing mankind with extraordinary power and authority. Heroes have risen and fallen, dynasties have flourished and decayed, races have bloomed and withered, empires have been founded and destroyed; and in nearly every instance, either directly or indirectly, their downfall and destruction have been due to an improper use of the gifts and powers they were permitted to exercise. The opportunities afforded for the indulgence of pride and selfishness, the unbridled facilities presented for the gratification of passion, and the perpetration of every species of wickedness, with the thousand and one historical proofs of the proneness even of the greatest and most virtuous to succumb to these allurements of vice, to say nothing of the incumbent labors and responsibilities, are sufficient, it would seem, to make the tenure of earthly authority, or the possession of vast wealth, among the most undesirable attainments. {511} Let it not be inferred that we regard such things as essentially evil, or consider all aims and efforts in their direction as necessarily debasing in their tendency. Far from it. It is not wealth, but the inordinate love of it, that is "the root of all evil;" it is not the possession, but the perversion of power, that is the bane of man's happiness and prosperity. It is no more of an evil to hold power than to possess wealth, and no more of a sin to possess wealth than to enjoy any other blessing which flows from the Giver of all good; for as long as heaven has gifts to bestow, there must needs be those who will receive them and those who are best entitled to be the recipients are those who endeavor to deserve them and are qualified to use them in wisdom and righteousness, for the glory of God and the welfare of their fellow men. It is not the honest aim for, nor the proper exercise of these advantages, that are deserving subjects of deprecation and disparagement, but it is the misuse of power, the prostitution of wealth, the neglect or abuse of any of the blessings of life, and the unhallowed methods employed in their acquisition, that are and ever will be, legitimate objects of denunciation and discouragement. So far from its being wrong to aim for superiority and excellence in any righteous direction, it is exactly the reverse. Our Father in heaven expects it of us. He demands that His children advance unceasingly towards power, wealth and intelligence illimitable. His motto is upward and onward, His course is one eternal round of progression, and His constant exhortation is, to follow in His footsteps; and as long as we have in view the exaltation that He has attained and confine ourselves strictly to the methods which He has ordained for its accomplishment, there is no danger of our being too ambitious or of making an improper use of the powers He will eventually bestow. But it is here in this weak mortal state, where our eyes are dazzled by the tinsel of earthly vanities, where our ears are enchanted by the dulcet but delusive notes of fame, and our feet are so apt to be seduced from the paths of virtue by the gilded snares of vice; it is here that there is an ever present danger of misusing the gifts and blessings we are privileged to enjoy, and it is this continuous and extreme liability that should render the acquisition of earthly power and wealth, to the great majority of mankind, exceedingly undesirable. All men who hold position do not abuse its privileges, and the man who serves God humbly and faithfully never will, for the moment he yielded to the temptation so to do, that moment would he cease to serve the Lord; but there are many, alas! who sadly misuse {512} the functions of their office, and prostitute every power and privilege to the gratification of self and the injury and embarrassment of their fellow men. It is dangerous to put some men into power. They swell up and become so distended with the ideas of their greatness and importance, that we are forcibly reminded of so many inflated toy balloons, which the slightest prick of a pin would burst and ruin forever. A very small office and a very little authority is sufficient to intoxicate some men and render them entirely unfit for duty. The Prophet Joseph, in the course of a prophecy uttered in March, 1839, speaks as follows: "We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little brief authority, as they suppose, they will immediately begin to exercise unrighteous dominion;" and in two preceding paragraphs of the same, these words occur: "The rights of the priesthood are inseparably connected with the powers of heaven, and the powers of heaven cannot be controlled nor handled only upon the principles of righteousness. That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control, or dominion, or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold the heavens withdraw themselves, the Spirit of the Lord is grieved and when it is withdrawn, Amen to the Priesthood or the authority of that man." It is a certain indication of a weak mind when it can be overturned by a brief draught of authority. Like a ship which spreads sail, but lacks the necessary tonnage to hold it level with the sea, the individual who hoists his pride on high and is devoid of the indispensable ballast of common sense, will speedily run on to ruin and oblivion. Solomon never said a wiser thing than that "Pride goeth beside destruction; and an haughty spirit before a fall." But the truly great man is never so affected. Too broad and deep and sensible to be dazzled by terrestrial splendor and too intent upon his purpose to be swayed or directed by the flattery of the fawning multitude, instead of being elevated, he is more apt to be humbled by promotion to power, or if he ever feels its influence, it is like new wine refreshing a giant, not like a seltzer draught overcoming a dwarf. Some men evidently deem it their duty to be ambitious for distinction, on the principle, we suppose, that if the mountain will not come to Mahomet, Mahomet must go to the mountain. While this may be measurably true with regard to worldly matters, it is not so respecting the things of the Kingdom of God. No Latter-day Saint need aim for power or position in the Church of Jesus Christ. If he be destined to {513} hold office in the Priesthood, or to occupy any post of honor within the gift of that Priesthood, he can afford to wait in patience for it to come to him, for come it will, in the due time of the Lord, Mahomet's mountain to the contrary notwithstanding; but if he is not destined for the position to which he aspires, despite his most strenuous efforts he will be the victim of disappointment; or if permitted to reach the height of the ambition, it will be but to fall therefrom when his folly and his weakness shall have been made fully manifest. It is madness to rush needlessly into peril. Duty and necessity are the only motives which should impel any one into an encounter with temptation. The only assurance of complete victory over sin, after bravely meeting and conquering the temptations that can be safely met and resisted, is in avoiding all others which God never intended us to meet, and which as a consequence, we would find it impossible to overcome. A little done well brings a much higher blessing than a great deal undertaken and unworthily performed. Let him who lusts after wealth and aspires to earthly honors beyond the station in which it has pleased the Almighty to place him, ponder this well in his heart. Let him ask himself if he is qualified to make a wise use of the things he covets, if he is able to bear up under the heavy responsibilities they entail, and strong enough to resist successfully the temptations which would assail him on every hand; and if he is satisfied of this, let him recollect that God selects for His rulers those who have been humble and faithful in subordinate capacities, and that it is far more admirable to wait for, than to openly invite recognition and promotion. By the faithful discharge of the duties of his humbler calling, let him prove himself worthy of the honors of a higher, and having attained the summit of his hopes, the possession of the power, the wealth and the intelligence he craved, let him carefully exercise those gifts in the fear of the Lord and the love of his fellowmen, lest he prove recreant to his trust, turn traitor to his God and be hurled from his exaltation like Lucifer from Heaven. {514} HAPPINESS FOR THE SORROWFUL. BY APOSTLE ORSON PRATT, IN MILLENNIAL STAR, 1866. Who is the happy man? Is it the king upon his throne? Is it the mighty emperor who sways the destiny of millions? Does happiness consist in ruling, in judging, in politics, in thrones, in palaces, in earthly grandeur? Does it consist in the honor which man renders to his fellowman? Is it found in high titles, such as Right Honorable Lord Bishop, his Holiness--the Pope, his Majesty--the King, or Emperor, his Lordship, etc., etc.? Does happiness seek the mansions of the rich, the splendid habitations and beautiful parks of the noblemen? Does happiness seek the companionship of the learned, and select its abode in academies, colleges and universities? Has the philosopher, the astronomer, the chemist, the optician, the mathematician, the learned in any science, sought out its desirable dwelling place? Tell me, ye swarming millions of bygone generations, who among you were happy? Tell me, O sons of earth, has happiness been found by mortals? Whither shall I go for an answer? Let creation speak; let the earth open her mouth and testify. Listen! What sounds are those I hear? Can it be the low murmurings of distant thunder? It cannot be! It proceeds as if from the bowels of the earth! But hark! Did I not hear words, articulated in a deep, low, mournful sound? Has the earth, indeed, a language? Can she also express her sorrows? But, listen again! She sighs! She mourns! She exclaims: "Woe, woe is me, the mother of men! I am pained! I am weary because of the wickedness of my children! When shall I rest, and be cleansed from the filthiness which has gone out of me? When will my Creator sanctify me, that I may rest, and righteousness for a season abide upon my face?" Who could listen to this sorrowful, painful lamentation, this earnest, solemn, appeal to the Creator, and not be moved? Who could reflect upon the bitterness and anguish of our great common mother, and not weep over the untold miseries she has endured for six thousand years? Who so dead to sympathy, that he could not join with an intensity of desire' unutterable, for the emancipation {515} of the groaning captive? Oh, let the chains of old earth be burst asunder; let her arise and shake her very foundations; let her put on the strength and power of her Omnipotent Creator; let her gather the mighty waters into one place; let her unite the islands and the continents into one land, into an eternal bond of union; let the everlasting mountains bow their lofty heads; let the sanctifying fire of the Lord cleanse corruption from her face; let the redeemed captive smile as at the creation's morn, and be blessed with the presence of her Creator, and be crowned with rest--everlasting rest. But is there no rest for man? Must he seek, and seek in vain for happiness? Where, Oh, where can the sacred gem be found? Is man forever doomed to sorrow, lamentation, and ghastly death? Or is there hope? Shall the sons of mortality appeal to the earth for aid? No, verily no; she herself has need of aid. Whence, then, shall they look for help? From heaven! From the high and lofty One who sits upon the throne! From the Creator, the Redeemer, the great fountain and eternal source of happiness. To Him, O ye sons of sorrow, direct your cry; to Him lift up the voice of supplication and fervent prayer; to Him bow your stubborn hearts, and wills, and yield yourselves to the voice of inspiration, to the counsel of His messengers; obey the heavenly, angelic message of the restored Gospel, and you shall be filled with the Holy Ghost--the Comforter, and be born again into a kingdom of happiness. Let all who seek for happiness, know assuredly, that this is the only road that leads to her peaceful abode. Peace is being taken from among the nations. She has sought out a resting place among the mountains of Israel, in the new found world. There, and there only will the weary be at rest, and the sons of sorrow find an heavenly balm for every wound. There the great Physician will heal the soul, and the body, too. There the heavens will converse with the sons of earth, and pour down the rich treasures of wisdom to feast the hungry, longing soul. There the Lord has commanded the blessing, even life forever more. There, in the Lord's mountain, will He take away the veil that is over all flesh, and wipe away the tears of the sorrowful, and impart a fullness of life and everlasting joy. {516} THE STRAIGHT AND NARROW WAY. DOCTRINES THE SAVIOR TAUGHT. BY ELDER EPHRAIM H. NYE. In the meridian of time, the Savior came and dwelt among the children of men. He was born in a stable and cradled in a manger. The days and years of His childhood and youth were spent with His parents in the ordinary walks and vocations of life. Many wonderful things occurred in relation to His conception and birth: Angelic choirs from the heavens descended, chanting glad tidings of great joy, peace on earth, good will toward men. Herod's cunning plans were baffled; his boundless rage, his cruel edict, the death of the innocents; Joseph's heavenly warning to flee to Egypt with the young child, his journey and return, his stay in Galilee that the Scriptures might be fulfilled; all these dropped out of the public mind, and, as the years rolled by, were forgotten and lost, except by his relatives and friends. As He sojourned among men during the years of His youth and early manhood, there was little in His life to attract the attention of His fellows until he unostentatiously walked down into the waters of the river Jordan, and there was baptized by John; and though the Holy Ghost was seen to rest upon Him in the form of a dove, as He walked out of the water, and a voice from heaven was heard to say, "This is My beloved Son in whom I am well pleased;" yet men did not recognize in Him the Son of God. Though He preached the gospel of repentance and baptism for the remission of sins, chose and ordained twelve Apostles and sent them forth to preach, and went forth healing all manner of sickness and dire disease, causing the blind to see, the deaf to hear, the lame to walk and leap for joy, teaching as no other man had taught, healing as no other man had healed, rebuking as no other man had ever dared rebuke men for the sins they daily committed, yet they rejected Him and condemned Him to a cruel death, and though He rose again (which fact was noised abroad so that all the inhabitants of {517} Jerusalem were cognizant of it), still they could not see in Him the Savior of the world. On the great day of Pentecost, when there were gathered together devout men of all the surrounding nations, "suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting, and there appeared unto them cloven tongues like as of fire, and it sat upon each of them (the Disciples) and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." The people of the multitude were all amazed, for they heard of the wonderful works of God, each in his own tongue. Peter, standing up with the eleven, lifted up his voice and said unto them: "Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words." Then, repeating the words of the Prophet Joel, he showed to them that Christ should come, and briefly sketched the history of His life, recounting His wonderful works and noble deeds, showed forth to the people that they had by cruel hands put Him to death, thus crucifying the Lord of Glory; that in fulfillment of the Prophet's words, God had raised Him from the dead; that on the third day He had been seen by the Apostles and many others with whom He had conversed, "whereof we are all witnesses. Therefore, being by the right hand of God exalted, and having received "of the Father the promise of the Holy Ghost, He hath shed forth this which ye now see and hear." "Therefore, let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ." "Now when they heard this they were pricked in their hearts and said unto Peter and to the rest of the Apostles, Men and brethren, what shall we do?" Not until this moment did they believe in Jesus of Nazareth as the Savior of the world. Though all His wonderful works had been performed in their midst, yet not until the story of His life, His terrible death, His glorious resurrection, and the wonderful outpouring of the Holy Ghost now manifested before their eyes, did faith spring up in their hearts, and a desire to be partakers of the heavenly gift, causing them to plead with the Apostles, "What shall we do?" FAITH AND WORKS. Faith is the main-spring of all action, a mighty moving power. By it Noah, Abraham and Moses performed their {518} wonderful works; the children of Israel passed through the Red Sea, the walls of Jericho fell, the harlot Rahab perished not; Gideon, Barak, David and others of the prophets subdued kingdoms, wrought righteousness, obtained promises and stopped the mouths of lions. The Apostle Paul understood the wonderful power of faith when he said (Heb. xi, 6), "But without faith it is impossible to please Him; for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." This verse is self-explanatory. If we did not believe that God lives and will reward those who diligently seek Him, we should not seek Him at all. The third verse reads, "Through faith we understand that the worlds were framed by the word of God." So then, not only could the wonderful works before recounted be performed by the old worthies, but even worlds could be framed when necessary through faith. But will faith alone accomplish the salvation of the soul of men. As opinions differ, and he who risks his soul's salvation upon the uncertainties of men's opinions, has but a vain hope of being led aright; let the Scriptures answer the question. James 2nd ch. 14-26. This declaration of the great Apostle seems to set at rest for all time the theory that faith alone is sufficient to save mankind. In closing his speech, he very forcibly states that, "As the body without the spirit is dead, so faith without works is dead also." Shall we not say, then, that works are necessary, and if so, what are those works? REPENTANCE. Again let the Scriptures tell the tale. Math. 3, 2d, "In those days came John the Baptist--saying 'Repent ye, for the kingdom of heaven is at hand.'" Jesus came preaching the gospel of the Kingdom of God (Mark i, 15) "and saying, the time is fulfilled, and the Kingdom of God is at hand; repent ye and believe the Gospel." (Mark vi, 12.) "And they (the Apostles) went out, and preached that men should repent." Jesus was evidently determined that there should be no mistake upon this matter when he said (Luke xiii, 3-5): "I tell you Nay; but except ye repent, ye shall all likewise perish. Of those eighteen upon whom the tower of Siloam fell and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you Nay; but except ye repent, ye shall all likewise perish." The word of the Lord to Israel in the days of Ezekiel was equally positive (Ezek. xviii, 30), "Therefore {519} I will judge you, O House of Israel, every one according to his ways, saith the Lord God. Repent and turn yourselves from all your transgressions, so iniquity shall not be your ruin." Nor does it appear that conditions had at all changed in the days of the Apostle Paul, for we find him declaring in the most emphatic terms (Acts xvii, 30), "And the times of this ignorance God winked at; but now commandeth all men everywhere to repent." This, then, is the first grand step of preparatory work in securing salvation in the Kingdom of God. But the question may arise in the mind of our reader, Wherein have I sinned? In what have I done wrong? I have complied with all the requirements of the decalogue, I have lived according to the golden rule, doing unto others as I would be done by. What have I to repent of? Have you not been guilty of following after and believing in man-made systems of religion and of worshiping in churches erected for the purpose of making merchandise of the souls of men? Look abroad upon the face of the earth, search in all the Christian world for the true Church of Christ as organized and recognized by Him, where do you find it? Like the shipwrecked mariner whose weary eye scans the vast horizon with a lingering hope that a friendly sail will come to his relief, till his heart grows faint and dies within him, so it is with many an honest soul seeking the way to eternal life, anon as he listens to the various creeds and examines the doctrines of the different sects, he discovers discrepancies everywhere. No one has a perfect form of worship; all have dwindled in unbelief; they have departed from the faith of the ancients; they have turned away from the true and living God, as the Apostle Paul said (2nd Tim. iv, 3), "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears, and they shall turn away their ears from the truth, and shall be turned into fables. Having a form of godliness, but denying the power thereof. Preaching for doctrine the precepts of men." Churches have been erected whose spires rise in every town and city, village and hamlet over all the land, in which men preach for hire and divine for money; thus making merchandise of the souls of men, having, as Isaiah says, "Transgressed the laws, changed the ordinance, broken the everlasting covenant," and "it shall be as with the people, so with the priest," and as Jesus said in Luke, "Can the blind lead the blind? Shall they not both fall into the ditch?" We answer {520} by saying, as the Apostles of old said: "Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins." (Acts ii, 38.) Yes, for the fruits of repentance are a broken heart and a contrite spirit; and it is provided that such an one should walk in the footsteps of Jesus, down into the water, and, like Him, be buried beneath the liquid wave. BAPTISM. This was the first act that Jesus did preparatory to His ministerial labors, and the very last command He gave to His Apostles prior to His ascension into heaven (Matt, xxviii, 19-20), "Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you." And what had He just commanded them?--to baptise all nations. The next witness testifies a little stronger (Mark xvi, 15-16), "And He said unto them, Go ye into all the world and preach the Gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not shall be damned." Oh, what an opportunity to secure eternal life, what a glorious promise, and this, too, from the Author of our salvation! Many say that they believe on Him, that they have faith in Him, and yet persistently refuse to accept the conditions that He has offered for their salvation. Surely no one will have the audacity to assert that He who gave His life and shed His blood that we may obtain eternal life, has not the right to establish the conditions upon which we may secure the benefits of that atoning blood. His promise is plain, and in language unmistakable, "He that believes and is baptized shall be saved." Let us not forget that the declaration is equally positive that, "He that believeth not shall be damned." Nor is John the Beloved less explicit in his statement of what the Savior said to Nicodemus (John iii, 5), "Jesus answered, verily, verily, I say unto thee, except a man be born of water and of the Spirit he cannot enter into the Kingdom of God." Here is a declaration from the Great Master Himself, that ought to be a sufficient answer to all who fondly imagine that they can find some other way. Again, there are those who believe that if they live a life of honor and integrity among men, and serve God according to the best light they have, that they will be entitled to an inheritance in the Kingdom of God. To all such, let the Scriptures once more declare the fact (Acts x, 1-6 and 48), "There {521} was a man in Caesarea called Cornelius, a centurion of the band called the Italian Band, a devout man and one that feared God with all his house, which gave much alms to the people and prayed to God always. He saw in a vision, evidently about the ninth hour of the day, an angel of God coming in to him and saying unto him--Cornelius; and when he looked on him he was afraid and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God; and now send men to Joppa and call for one Simon whose surname is Peter; he lodgeth with one Simon, a tanner, whose house is by the seaside. He shall tell thee what thou oughtest to do." Ah! Cornelius, you God-fearing, alms-giving, prayerful man, there is something that you have not done! Though your faith has reached unto heaven, and your prayers have been heard and your alms-giving considered by the Almighty, yet there is something for you to do of such great importance that the windows of heaven were opened and an angel sent forth unto you as a messenger, to notify you of the fact. What is it, Cornelius? He sent for Peter, as he was commanded, and when Peter came, saw his faith, and that of his household, heard their words and that they believed on the Lord Jesus, "he commanded them to be baptized." This is the door into the Kingdom of God. OBJECT OF BAPTISM. Now there is a great diversity of opinion among men as to the grand object for which baptism was instituted; some believing that it should be performed in the presence of a great number of people as a testimony to them that the humble penitent has put on Christ; others, again, claiming that it is an "outward and visible sign of an inward and spiritual grace," and still others, that it was intended as a witness before men of a "change of heart." Not a word can be found in the Scriptures to support any of these positions, but, on the other hand, evidence abounds in the sacred record to prove that the ordinance of baptism was for the purpose of "washing away" or "for the remission of sins." Let us take the testimony of Mark i, 4, "John did baptize in the wilderness and preach the baptism of repentance for the remission of sins;" of Luke iii, 3, "And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;" Acts ii, 38, "Then Peter said unto them, Repent and be baptized, every one of you in the name of Jesus Christ for the remission of sins." Also Acts xxii, 16, "And now why tarriest thou? Arise {522} and be baptized and wash away thy sins." Here the grand question arises: of what does sin consist? Is it not the violation of law or the breaking of a command, and is not the sin of omission as great as the sin of commission? Surely the commandment, "Remember the Sabbath day to keep it holy," is just as binding as the one that precedes it, "Thou shalt not take the name of the Lord thy God in vain," yet the failure to obey the one would be a sin of omission, while to break the other would be a sin of commission. And are not the commandments issued by the Savior and His Apostles as much the commands of God as those uttered on Mount Sinai? And, if so, a failure to comply when "God commands all men everywhere to repent," as in Acts xvii, 30, or where Peter commanded them to "repent and be baptized for the remission of sins," as in Acts ii, 38, brings us under the condemnation of a broken law and adjudges us as sinners before God. Having now discovered the door of the straight and narrow way that leads to eternal life, which door is baptism, and the object of which is the remission or washing away of our sins, it now becomes particularly interesting to decide who are proper candidates for baptism. SUBJECTS FIT FOR BAPTISM. Among the various sects and creeds of modern Christendom, many believe in the practice of baptizing little children. We unhesitatingly say that no foundation or justification for such a practice can be found in the Scriptures. It has been shown beyond question, according to the Scriptures, that baptism is for the remission of sins. Sin is the breaking of a law or command of God. The child, until it comes to the years of understanding, is not able to comprehend law or understand the binding nature of a command; hence it is irresponsible. For where there is no comprehension there is no law; and where there is no law there can be no sin; and where there is no sin, baptism is uncalled for and out of place and is in direct violation of the commands of our Savior. For if by baptism one child who dies in its infancy may be ushered into the arms of Jesus, and for the lack of baptism another child dying in its infancy is forbidden His sacred presence, then is it not strange that He did not mention this important and essential ordinance of baptism when He said, as in Mark x, 13-16, "And they brought young children to Him that He should touch them and His disciples rebuked those that brought them. But when Jesus saw it, He was much displeased {523} and said unto them, Suffer the little children to come unto Me, and forbid them not, for of such is the Kingdom of God. Verily I say unto you, whosoever shall not receive the Kingdom of God as a little child, he shall not enter therein. And He took them up in His arms, put His hands upon them and blessed them." The testimony of St. Luke is almost identical. It reads as follows (Luke xviii, 15-17): "And they brought unto Him also infants, that He should touch them, but when His disciples saw it they rebuked them. But Jesus called them unto Him, and said, Suffer little children to come unto me and forbid them not, for of such is the Kingdom of God. Verily I say unto you, whosoever shall not receive the Kingdom of God as a little child, shall in no wise enter therein." Clearly, then, baptism was never intended for little children, for baptism having been instituted for the purpose of washing away sins, sins already committed, and the child not having committed any, the ordinance would not apply. But what is more important, he that believes in and declares it necessary for the little child to be baptized, and baptizes it, is committing a most grievous sin in the sight of God; but it is not true, as claimed by many Christians, that the little infant that dies without baptism is shut out from the presence of God, that hell is paved with little unbaptized children, and they are erecting a barrier to those little infants in the form of the ordinance of baptism and "forbidding" all such to come unto Christ, thus breaking one of His most emphatic commands, uttered when "He was much displeased" at what the disciples were doing, and said, "Forbid them not, but suffer them to come unto Me." The little child is pure and innocent because it can commit no sin until it comes to the years of accountability. Sin, then, conceives in its heart, and as it grows in years Satan tempts it and it becomes sinful and wicked, and the means provided by the Almighty to cleanse it and make it again as pure and as innocent as it was in the beginning of its mortal career, is the sacred ordinance of baptism. And thus may the repentant sinner become like the example that Jesus set before them, as shown by Matt, xviii, 2-4, "And Jesus called a little child unto Him and set him in the midst of them and said, Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven." Thus the little child is given to us as a pattern of purity, a sample of innocence, by {524} the Savior Himself; and the bare theory of baptizing such little innocents to wash away their sins becomes revolting to the human mind when considered under the light of reason, and the practice of it is an abomination in the sight of God. Therefore, little children are not eligible for baptism. This declaration stands out in bold relief when viewed in the light of the following passages, which plainly prove that all candidates for the Kingdom of God must be capable of being taught (Matt, xxviii, 13-20): "Go ye, therefore, and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you." All must have sufficient mental development to be capable of _believing_ the doctrines taught, as shown by the Savior's commandment, and Mark xvi, 16, "He that _believeth_ and is baptized shall be saved, and he that _believeth_ not shall be damned." "But when they believed Philip preaching the things concerning the Kingdom of God and the name of Jesus Christ they were baptized, both men and women" (Acts viii, 12). "And as they went on their way, they came unto a certain water, and the Eunuch said, See, here is water; what doth hinder me to be baptized? and Philip said, If thou believest with all thine heart, thou mayest, and he answered and said, I _believe_ that Jesus Christ is the Son of God." (Acts viii, 36-37.) A knowledge of the divine truths of revealed religion when once impressed upon the heart, causes faith to spring forth in the soul, and with admiration we reflect upon the life of Him whose wondrous love was manifested toward us when He offered His life as a sacrifice for our sins. By comparison we realize our own unworthiness; that our feet have strayed from the path of right and that we are steeped in iniquity. With this conviction comes a resolution to turn, if possible, from our wicked ways and walk in newness of life. This brings repentance, a forsaking of sin, a reverence for Almighty God and an earnest desire to search after and serve Him in spirit and in truth. We resolve to tread the path in which our Savior walked, down into the waters of baptism, thus following Him through the door into the Kingdom of God, that where He is we may be also. Sufficient mental capacity to be taught, to believe, to repent, and to voluntarily offer one's self for obedience to the succeeding principle of the Gospel, is a prerequisite to the ordinance of baptism. Little children have not this capacity, consequently there is no law of God requiring them to be baptized; {525} and all man-made systems to the contrary will be null and void in the day of judgment. MODE OF BAPTISM. There are so many conflicting opinions on this question. The orthodox Christian churches having departed from the faith of the Apostles, and built up churches to themselves, for the purpose of making merchandise of the souls of men, have instituted the practice of sprinkling or pouring, and call it baptism, to support which not one word can be found in the Holy Writ. The whole tenor of the Scriptures from the time that John the Baptist came preaching the baptism of repentance for the remission of sins, on through all the writings of the New Testament, conclusively prove the fact that baptism by immersion was the mode taught and practiced by Jesus and His Apostles. Jesus, when He was baptized, "Went up straightway out of the water." When Philip baptized the Eunuch "They went down into the water, both Philip and the Eunuch, and he baptized him, and when they were come up out of the water," etc. All this clearly indicates immersion, or why _go down into_ or _come up out of_ the water? Paul says to the Romans, vi, 4: "Therefore, we are buried with Him by baptism into death," 5th, "For if we have been planted together in the likeness of his death," certainly there is nothing in a sprinkling or a pouring that represents either a burial or a planting, but each of these passages point in unmistakable terms to a baptism by immersion. The Apostle Paul again makes this clear in his Epistle to the Colossians, ii, 12: "Buried with Him in baptism." When John baptized in the wilderness, "There went out unto him all the land of Judea and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." (Mark i, 5.) All the evidence contained in the sacred Scriptures points unmistakably to the fact that immersion was the only mode of baptism practiced by the Apostles and early Christians. Profane history gives conclusive evidence of this fact. Speaking of baptism of the first century, Dr. Mosheim says, "In this century baptism was administered in convenient places within the public assemblies, and by immersing the candidate wholly in water." (Mosheim's Church History [Murdock], Third Edition, Vol. 1, p. 87.) Of the second century, the same great author says: "Twice a year, namely, at Easter and Whitsuntide, * * * baptism was administered by the Bishop or by the Presbyters (Elders) acting by his command and authority. {526} The candidates for it were immersed wholly in water with the invocation of the sacred Trinity, according to the Savior's precept." Indeed, the first deviation from baptizing by immersion occurs in a case recorded by Eusebius, as happening in the third century. He alludes to it in these detracting terms: "He (Novatian) fell into a grievous distemper, and it being supposed that he would die immediately, he received baptism (being sprinkled with water) on the bed where he lay (if that can be termed baptism), neither when he had escaped that sickness, did he afterwards receive the other things which the canon of the church enjoined should be received." (Ecclesiastical History, Eusebius, p. 113.) Even down to the close of the thirteenth century baptism by immersion was the rule, and sprinkling and pouring the exception. Yet the innovation thus made in the third century has worked its insidious way among the various divisions of Christianity until today a convert can have any kind of baptism he may desire; thus have they departed from the faith of the Apostles and are teaching for religion the commandments of men, having "Transgressed the laws, changed the ordinance, broken the everlasting covenant," in fulfilment of the words of the prophet Isaiah. (Isaiah xxiv, 5.) GIFT OF THE HOLY GHOST. The next step in the regular order of initiation into the fold of Christ is to secure the birth of the Spirit, or the baptism of the Holy Ghost; this being essential to enable us to pursue an acceptable course in the service of the Lord, that the Holy Ghost may be with us as an abiding gift, as a light to our feet and a lamp to our pathway through life. The Lord in His wonderful plan for the salvation of the souls of men has provided a way for the humble and penitent baptized believer to secure this blessed gift. (Mark i, 8.) "I indeed have baptized you with water, but He shall baptize you with the Holy Ghost." (Acts i, 5.) "For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." Behold the promise fulfilled. (Acts ii, 2-4.) "And suddenly there came a sound from Heaven as of a rushing mighty wind and it filled all the house where they were sitting, and there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance." But this precious gift was not to be given until after Jesus was glorified, as shown by {527} the following (John vii, 39), "* * * For the Holy Ghost was not yet given because that Jesus was not yet glorified." On that great Pentecostal day the Holy Ghost was given and a glorious manifestation of heavenly light appeared sitting upon each of the Apostles who had accompanied the Savior in all His travels and had witnessed His wonderful works, and by His divine favor had been made partakers of His holy ministry. They now received the promised blessing in rich abundance, and a way was provided by which they might transmit it to others by the imposition of hands, as shown by the following (Acts viii, 17): "Then laid they their hands on them and they received the Holy Ghost." Evidently the Holy Ghost came not as the result of the baptism, nor in answer to the prayer of the Apostles, but by the laying on of their hands, clearly showing that this was the mode the Lord had provided by which the Holy Ghost should be conferred upon baptized believers. This again is clearly set forth in Acts xix, 5-6, "When they heard this they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them, and they spake with tongues and prophesied." THE BLOOD OF CHRIST. We have now pointed out the path that leads to eternal life--the straight and narrow way, and carefully noted the inscriptions along the line, down into the water through the door into the Kingdom of God. Faith in the Lord Jesus Christ, repentance of all sins, baptism by immersion for the remission of sins, gift of the Holy Ghost by the laying on of hands; this is the course marked out by the Father to prepare His children to receive the benefits of the atoning blood of Jesus Christ. Earthly things are typical of heavenly things as set forth in the following (1 John v, 7-8): "For there are three that bear record in heaven, the Father, the Word and the Holy Ghost, and these three are one; and there are three that bear witness in the earth, the Spirit, the water and the blood, and these three agree in one." By the water we keep the commandment, by the Spirit are we justified, and by the blood are we sanctified; and thus we become saints. He who has fully repented of his sins and been baptized for the remission thereof, and received the Holy Ghost by the laying on of hands, may then partake of the emblems of the Savior's flesh and blood; and in that sacred ordinance eat and drink to his soul, {528} the benefits of that atoning blood. And such have the promise of the Savior that they shall never hunger nor thirst. There is no other way provided on earth by which mankind can secure the benefits of the atoning blood of Christ. AUTHORITY. Upon this question hinges the validity of all the acts of men. Every officer of our government must be elected or appointed according to the mode established by the Constitution of the United States, or his acts fall to the ground as null and void. The decisions of a court involving the validity of titles to land or other great interests would be void if it could be shown that the judge rendering the decisions had not been elected or appointed legally. Every deed issued by a sheriff at a sheriff's sale of real estate would be void if it could be shown that the sheriff was a usurper and not legally authorized to officiate in the duties of the office. All naturalization papers issued by a judge, if it could be shown that he had never been elected or appointed according to the constitutional requirements, would by a legal tribunal be declared worthless and the holder deprived of his citizenship. In fact, the question of authority to act in any office of the affairs of human life is so clearly understood by all persons of ordinary intelligence that time would seem to be wasted in discussing it; but not so in questions involving the future of the human soul. In these sacred and vastly more important matters upon which hang all our hopes of eternal life, the average man seems willing to trust to the opinions of a minister of some one of the orthodox sects or to the wild vagaries of an upstart who cries, "Lo, here is Christ, or "Lo, He is there," without for a single moment raising the question, Where is his authority to officiate in the sacred ordinances of the Gospel of Christ, or to initiate men into the Kingdom of God? The average merchant in conducting his regular business, when waited upon by one claiming to be an agent of a manufacturer, places his order with that agent fully expecting to receive the goods. As the time rolls on the goods come according to the sample shown and the order given. This fact alone is proof to the merchant that the agent was in touch with his principal and was a duly authorized agent. But if the goods come not, it is strong presumptive evidence that the agent was a fraud and was not authorized by the manufacturer to take orders for goods. If this test be applied to the ministers of the various sects of the Christian world, it will at once be found that they are self-appointed {529} agents, not in touch with the principal whom they claim to represent, as their patrons receive not the goods. In other words, the signs promised by the Savior are lacking and do not follow the believer, which alone is sufficient evidence that the so-called ministers were never sent of God. Jesus said, "Go ye into all the world and preach the Gospel to every creature, he that believeth and is baptized shall be saved, but he that believeth not shall be damned. And these signs shall follow them that believe; in My name shall they cast out devils; they shall speak with new tongues, they shall take up serpents, and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick and they shall recover." (Mark xvi, 15-18.) The promised blessings fail, the signs do not follow, they receive not the goods. The grand secret of it all is, God has not sent the agents through whom they seek these blessings; they hold no authority to officiate in the ordinances of His house; as agents they are not in touch with their principal. These ministers are self-appointed teachers of man-made systems of religion. They are teaching for doctrine the commandments of men. From the time the Christian Fathers fell by persecution and death, down to the time the Emperor Constantine made the Christian faith universal through the Roman provinces in 323 A.D., the forms of the Christian religion were constantly undergoing a change. At that time there were incorporated in the Christian church heathen rites, which with the innovations added, down through the ages to the present time, stamps that church today as one entirely separate and apart from the original apostolic church. Without Apostles and Prophets through whom they might obtain the word of God, the church has steadily drifted from its moorings into the broad sea of men's opinions, until it is split and divided into hundreds of different sects and creeds, no one of which can today present an organization that even resembles the form of the Church of Christ. The most important features have been eliminated. Signs and wonders and miraculous gifts, together with the fruits of the Spirit, set forth by the Apostle Paul in I Cor. xii, have disappeared, and but the empty and powerless form is found among the children of men. The shadow alone remains, the substance has departed. And why? Because mankind have departed from the faith of the ancients. The rights, powers and privileges of the apostolic priesthood have long since been withdrawn from man, and all who officiate in religious rites do so without authority from the living God. If we examine and see how the servants of God were called {530} to the ministry in other ages, we can discover a guide to direct us in obtaining authority in this age. From out of the midst of the burning bush the Lord called Moses (Ex. iii), and when he (Moses) was about to be succeeded by Joshua as leader, he conferred upon Joshua authority by the laying on of his hands. (See Deut. xxxiv, 9.) "And Joshua, the son of Nun, was full of the spirit of wisdom, for Moses had laid his hands upon him." Jesus, when He entered upon His ministry, called twelve men and ordained them; "And He ordained twelve men that they should be with Him, and that He might send them forth to preach." (Mark iii, 14.) Again He said, "Ye have not chosen Me, but I have chosen you and ordained you." (John xv, 16.) Jesus said in His prayer unto His Father, "As thou hast sent Me into the world even so have I sent them into the world." (John xvii, 18.) The Apostle Paul evidently had this question of authority to meet as he gave vent to his feelings in the following forcible language: "Whereunto I am ordained a preacher and an Apostle (I speak the truth in Christ and lie not), a teacher of the Gentiles in faith and verity." (I Tim. ii, 7.) It was very gratifying, no doubt, to the Apostle Paul, to be able to declare with such emphasis the fact of his ordination; and no wonder, when we consider the way in which he was called. He was justly entitled to declare it, as will be seen by the manner of his calling. "As they ministered to the Lord and fasted, the Holy Ghost said: Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed and laid their hands on them, they sent them away, so they being sent forth by the Holy Ghost," etc. (Acts xiii, 2-4.) Paul then was evidently called by direct revelation of the Holy Ghost, and when the hands of the Prophets were laid upon him, he was sent away, so also was his companion, Barnabas. The author of the Epistle to the Hebrews makes a most positive declaration on this question. He says: "For every High Priest taken from among men is ordained for men, in things pertaining to God, that he may offer both gifts and sacrifices for sins; and no man taketh this honor to himself, but he that is called of God as was Aaron." (Heb. v, 1, 4.) A glance at Exodus iv, 14-16 and 27-28, will show us how Aaron was called: "And the anger of the Lord was kindled against Moses, and He said: Is not Aaron the Levite thy brother? I know that he can speak well, and also behold he cometh forth to meet thee, and when he seeth thee he will be glad in his heart. And thou shalt speak unto him and put {531} words into his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do; and he shall be thy spokesman unto the people." Thus Aaron was called of God; and in all ages when God has had a people on the earth, His servants have been duly called of Him and ordained, and the stamp of His approval has been placed on their labors in signs and miraculous manifestations. SALVATION FOR THE DEAD. In this age of religious freedom, when every man is at liberty to worship how, where or what he pleases, when the Christian church is split and divided into innumerable sects and creeds, and is still dividing and subdividing; where the opinions of men, crystallized into creeds, pass current as systems of theological truths; while spiritualism in all its various forms is rampant upon the earth, and its younger and more delicately molded brother, theosophy, is gaining acceptance as a wonderful revelation from the unseen world; while darkness covers the earth and gross darkness the people, and men are continually seeking for that which borders upon the sensational--the word of God comes forth proclaiming the principles of salvation for the dead as well as for the living. That there is but one faith, one hope, one baptism, one way to obtain eternal life, either for the living or for the dead, is clearly shown by the Scriptures. "To the law and to the testimony; if they speak not according to the word, it is because there is no light in them." (Isaiah viii, 20.) These shall be our guide. By this divine method we are willing that all shall be judged. Opinions of men are not the words of God, nor is the word of God to receive a private interpretation, as is clearly shown by the following (II Peter i, 20, 21): "Knowing this first that no prophecy of the Scriptures is of any private interpretation. For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost." Opinions of men shall not prevail, but we will take the word of God for our guide. "And when they shall say unto you, seek unto them that have familiar spirits and unto wizards that peep and that mutter, should not a people seek unto their God for the living to the dead?" (Isaiah viii, 19.) Let us then go to the Scriptures, and seek the word of God for a knowledge of the dead. After Jesus Christ, the Savior of the world, fulfilled His mission among the living and was about to depart to the unseen world and perform His work for the salvation of the dead: {532} while He was suffering the pangs of death upon the cross between two malefactors, He was railed upon by one, yet worshipped by the other, to whom He said: "Today shalt thou be with Me in Paradise." This saying has created a belief in the Christian world that the vilest sinner on his death-bed or the murderer upon the gallows by confessing Christ at the last moment, can be saved. But let us find out where the Savior went. Did He go to His Father and God? Not if the Scriptures are true. On the morning of the Savior's resurrection and Mary's visit to the sepulcher, she thought Jesus was the gardener. Yet when He said "Mary," she at once recognized Him, and in her joy evidently sought to embrace Him, for it is said, "Jesus saith unto her, touch Me not, for I am not yet ascended to My Father; but go to My brethren and say unto them, I ascend unto My Father and your Father, and to My God and your God." (John xx, 17.) If this be true, are we not justified in asking the question, "Lord, if Thou hast not been to Thy Father and God during these three days, where hast Thou been?" Let the Scriptures answer: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit by which also He went and preached unto the spirits in prison, which sometime were disobedient when once the long-suffering of God waited in the days of Noah while the ark was preparing, wherein few, that is, eight souls, were saved by water." (I Peter iii, 18-20.) So then Christ went to the spirit world, and there preached the Gospel to the spirits in prison. And why? "For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit." (I Peter iv, 6.) It would seem that this can need no explanation, for by this rule all men are to be judged by the same law, whether they hear the Gospel in life or after death. And herein is the justice of Almighty God made manifest, for if it were not so, and if the modern Christian theory should prevail, viz., that all mankind who do not confess Christ are lost, what shall be said of four-fifths of the people on the earth today, and those that have lived in like circumstances in the heathen world, who never heard of Christ? If, when all mankind are brought before the judgment-seat to be judged, and the heathen hears his sentence read by the great Judge, "Depart from Me, ye cursed, into the place prepared for the devil and his angels, because you never confessed {533} My name," would not the heathen be justified in saying, "Who art thou? I never heard of Jesus Christ. When I was on the earth I worshipped Joss and served him faithfully." To punish the heathen for not confessing Christ when in fact he never heard of Him is contrary to the justice of an All-wise Creator. But God has provided a better way. All who have never heard the Gospel in life will have an opportunity after death, as clearly set forth in the above as in the following: "Verily, verily I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." "But," says the objector, "that means all they that are dead in sin," but read a little farther: "Marvel not at this, for the hour is coming in the which all that are in the graves shall hear His voice." (John v, 25 and 28.) Again, "For as Jonas was three days and nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth." (Matt, xii, 40.) By these passages it is clearly apparent that the Savior fore-knew His mission to the spirit world in the heart of the earth, and that while there, all who were in their graves would hear His voice. Not only was this understood by Jesus and His Apostles, but long prior to the Savior's day the Prophets foresaw the work He would do for the dead, "I the Lord have called thee in righteousness, and will hold thine hand and will keep thee, and give thee a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house." (Isaiah xlii, 6-7.) Here the prophet foretold the labors of the Savior. During His sojourn in the flesh, we have no account of His having brought out the prisoners from the prison, or proclaiming liberty to the captives, or the opening of the prison to them that are bound. Had He done so, the Roman government would have had a case against Him, yet Pilate found no fault in Him. Hence we must look elsewhere for the fulfilment of these passages. "And it shall come to pass in that day that the Lord shall punish the host of the high ones that are on high and the kings of the earth upon the earth, and they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." (Isaiah xxiv, 21-2.) Here is the finale of a terrible picture of the earth's desolation, when it is to be empty, turned upside down, broken, dissolved, removed like a cottage, and the inhabitants thereof scattered. All are to be gathered, including the kings, {534} and the high ones, as prisoners are gathered in the pit, shut up in prison and after many days visited. What will be the object of this visitation? Peter has already told it: as Christ visited the antediluvians, so when these have suffered the vengeance of Almighty God in the spirit, some of His servants, ministering angels, will be sent to visit them and preach the Gospel to them as Jesus did. "Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, and the King of Glory shall come in. Who is the King of Glory? The Lord strong and mighty, the Lord mighty in battle." (Psalm xxiv, 7-8.) What was the subject of the vision thus portrayed by the prophet, and where was it to take place? He saw the Savior making His triumphal entry into the infernal regions, and with irresistible power the gate and doors are made to fly open and the immortal King stands in the midst of prisoners of the spirit world. Thus the full import of that beautiful passage of the psalmist David would read: "Lift up your heads, O ye gates of hell, and be ye lifted up, ye everlasting doors of the prisons of the damned, and the King of Glory shall come into the regions of darkness proclaiming liberty to the captives and the opening of the prison doors to them that are bound in hell." If the antediluvians after their long sojourn in the regions of darkness were had in remembrance before God so that He sent His beloved Son to preach to them the Gospel during the time His body lay in the tomb, what shall be done for those who have died since the Savior's visit to the spirit world? As His Apostles and all His faithful followers served Him in life, who shall say that after death they will not follow His example, and continue to serve Him by going to the spirit world and there preaching to the spirits in prison who have died without a knowledge of the Gospel? And when these poor benighted beings, after their long captivity under the reign of Lucifer, listen to the precious truths of the Gospel of Christ and become converted, straightway the question arises, How can I obey the ordinance of baptism? I am in a disembodied state of existence, yet my Savior has said: "Except ye are born of water and of the Spirit, ye cannot enter into the Kingdom of God." Oh, wonderful plan provided by the Almighty! The living may be baptized for the dead. It is very plain that this great principle was understood by the ancient Saints, as will be seen by the words of the Apostle Paul, addressed to the Corinthians: "Else what shall they do which are baptized for the dead, if the dead arise not at all, why are they then baptized for the dead?" (I Cor. xv, 29.) {535} A MOTHER'S INFLUENCE. A FEW WORDS ABOUT THE FIELDINGS AND THE BIRTH OF PRESIDENT JOSEPH F. SMITH. John Fielding and his wife, Rachel, were natives of Yorkshire, England, having been born in 1759 and 1768, respectively. They were married at that place, and afterwards moved to Bedfordshire, where they lived together for forty years in the humble and happy sphere of farm life. They were both devoted Methodists, Mr. Fielding having the distinction of being a local preacher, in which capacity he labored most faithfully, often riding from ten to thirty miles to fill his appointments, but never accepting a penny for his work from the society which voted to compensate him for his services. Together with his faithful wife, he lived a life of industry, sobriety and integrity before men, fearing God and keeping His commandments to the best of his knowledge with all the sincerity and humility of his soul. Nine children were born of this union, among whom were Joseph and Mary, whom we wish on this occasion particularly to single out in our sketch. The mother died in 1828, and in 1832 young Joseph left his nativity to go to America to prepare the way for the rest of the family to follow. He located in upper Canada, being subsequently joined by the members of his family from England, his two sisters among them, who, together with himself, and also other progressive spirits of the village, applied themselves closely to the Scriptures. A little body of seekers after truth was organized, in which was found John Taylor, who afterwards became president of the Church. The Society met several times a week in company with a Methodist preacher, to study the different religions, and to pray for the Lord to send them the Holy Ghost; for through their research they had been led to believe many of the principles of the Gospel contrary to the orthodox dogmas of the times. It was during this time that Apostle Parley P. Pratt went on his mission to Canada, and was directed to the home of Brother Taylor. {535} He was admitted into the association of investigators, and as a result Joseph Fielding, his two sisters and his family, and also John Taylor accepted the Gospel and subsequently moved to Kirtland. The Methodist minister being chided by his members, rejected the truth and became a persecutor of the Saints. In 1837 the wife of the Patriarch Hyrum Smith died, leaving him with six small children. Later he married again, taking to wife Mary Fielding, one of Joseph Fielding's sisters, who had embraced the Gospel in Canada through the labors of Apostle Pratt. In June, 1837, in company with Apostles Heber C. Kimball and Willard Richards, Joseph Fielding left Kirtland to open up the Gospel in England, being joined at New York by three other missionaries. Brother Fielding remained on his mission four years, during which time approximately 7,000 souls accepted the truth. It was while he was in England that he received the following letter from his sister Mary, whom it will be remembered was the wife of the Patriarch Hyrum Smith, in which she tells of the birth of her "dear little Joseph F.," as the devoted mother expressed it, who is now our worthy and honored president of the Church, the letter "F" being the initial of the surname of his uncle, Joseph Fielding. The letter is as follows: "Commerce, Illinois, N. America, June, 1839. "My Very Dear Brother--As the elders are expecting shortly to take their leave of us again to preach the Gospel in my native land, I feel as though I would not let the opportunity of writing you pass by unimproved. I believe it will give you pleasure to hear from us by our own hand; notwithstanding, you will see the brethren face to face, and have an opportunity of hearing all particulars respecting us and our families, from their mouths. "As it respects myself, it is now so long since I wrote to you, and so many important things have transpired, and so great have been my afflictions, etc., that I know not where to begin; but I can say, hitherto has the Lord preserved me, and I am still the living to praise Him, as I do this day. I have, to be sure, been called to drink deep of the bitter cup; but you know, my beloved brother, this makes the sweet the sweeter. I feel at this moment, while reflecting on the events of the past seven months, so full of matter, that I am ready to wish I could convey myself into your presence for a short time, so that I might communicate verbally more than I can possibly do by the pen. "You have, I suppose, heard of the imprisonment of my dear husband, with his brother Joseph, Elder Rigdon, and others, who were kept from us nearly six months; and I suppose no one felt the painful effects of their confinement more than myself. I was left in a way that called for the exercise of all the courage and grace I possessed. My {537} husband was taken from me by an armed force, at a time when I needed, in a particular manner, the kindest care and attention of such a friend, instead of which, the care of a large family was suddenly and unexpectedly left upon myself, and, in a few days after, my dear little Joseph F. was added to the number. Shortly after his birth I took a severe cold, which brought on chills and fever; this, together with the anxiety of mind I had to endure, threatened to bring me to the gates of death. I was at least four months entirely unable to take any care either of myself or child; but the Lord was merciful in so ordering things that my dear sister could be with me all the time. Her child was five months old when mine was born; so she had strength given her to nurse them both, so as to have them do well and grow fast. "You will also have heard of our being driven, as a people, from the state and from our homes; but you will hear all particulars from the elders, so as to render it not necessary for me to write them. This happened during my sickness, and I had to be removed more than two hundred miles, chiefly on my bed. I suffered much on my journey; but in three or four weeks after we got into Illinois, I began to amend, and my health is now as good as ever it was. It is now little more than a month since the Lord, in His marvellous power, returned my dear husband, with the rest of the brethren, to their families, in tolerable health. We are now living in Commerce, on the bank of the great Mississippi river. The situation is very pleasant; you would be much pleased to see it. How long we may be permitted to enjoy it I know not; but the Lord knows best what is best for us. I feel but little concerned about where I am, if I can but keep my mind staid upon God; for, you know in this there is perfect peace. I believe the Lord is overruling all things for our good. I suppose our enemies look upon us with astonishment and disappointment. "I greatly desire to see you, and I think you would be pleased to see our little ones: will you pray for us, that we may have grace to train them up in the way they should go, so that they may be a blessing to us and the world. I have a hope that our brothers and sisters will also embrace the fullness of the Gospel, and come into the new and everlasting covenant; I trust that their prejudices will give way to the power of truth. I would gladly have them with us here, even though they might have to endure all kind of tribulation and affliction with us and the rest of the children of God, in these last days, so that they might share in the glories of the Celestial Kingdom. As to myself, I can truly say that I would not give up the prospects of the latter-day glory for all that glitters in this world. O! my dear brother, I must tell you for your comfort, that my hope is full, and it is a glorious hope; and though I have been left for near six months, in widowhood, in the time of great affliction, and was called to take, joyfully or otherwise, the spoiling of almost all our goods, in the absence of my husband, and all unlawfully, just for the Gospel's sake (for the judge himself declared that he was kept in prison for no other reason than because he was a friend to his brother), yet I do not feel the least discouraged: no, though my sister and I are here together in a strange land, we have been enabled to rejoice in the midst of our privation and persecutions that we were counted worthy to suffer these things, so that we may, with the ancient Saints who suffered in the like manner, inherit the same glorious reward. If it had not been for this hope, I should have sunk before this; but, blessed be the God {538} and Rock of my salvation, here I am, and am perfectly satisfied and happy, having not the smallest desire to go one step backward. "Your last letter to Elder Kimball gave us great pleasure; we thank you for your expression of kindness, and pray God to bless you according to your desires for us. "The more I see of the dealings of our Heavenly Father with us as a people, the more I am constrained to rejoice that I was made acquainted with the everlasting covenant. O may the Lord keep me faithful till my change comes! I desire that you would write us, and let us know all particulars that would be interesting to us. O, my dear brother, why is it that our friends should stand out against the truth, and look on those that would show it to them as their enemies? The work here is prospering much; several men of respectability and intelligence, who have been acquainted with all our difficulties, are coming into the work. "Sister Mary will also write to you. My husband joins me in love to you. I remain, my dear brother and sister, your affectionate sister. "Mary Smith." From the spirit of and the facts presented in the above communication one is able to see, not only the noble spirit and sterling character of that devoted and self-sacrificing mother and faithful wife, but he is also brought face to face with the truth too often concealed from deserving recognition, that within the ranks of God's soldiery there are none more valiant, none more brave, none more heroic; yea, none who endure more of the heat and brunt of the battle than do the courageous and loyal-hearted wives and mothers who remain at home alone to cope with the serious problems of life and to bear the responsibility of the family while the husband is abroad in the ministry. And when we understand this, and recognize, too, that every true and faithful wife and mother realizes the importance and the magnitude of her mission, then can we appreciate more fully the tenderness and sincerity of heart, the purity and nobility of soul revealed in woman--God's masterpiece of creation--as expressed in the exalting and pathetic appeal of Sister Smith to her brother Joseph, "I think you would be pleased to see our little ones. Will you pray for us, that we may have grace to train them up in the way they should go, so that they may be a blessing to us and the world?" This noble mother stayed with the body of the Church, remaining loyal and true to its leaders, and firm and steadfast in the faith, and taught her children to follow in her footsteps. With the rest of the Saints, who were driven from their homes by cruel mobs incited by bitter apostates, and other despisers of the truth, she took her little family to the valleys {539} of the mountains--her son Joseph, although less than ten years of age, driving two yoke of oxen and a heavy wagon across the plains, a distance of one thousand miles. Sister Smith devoted the few short years of her eventful life to the culture and training of her children, inculcating within their minds the necessity of their clinging to the faith and remaining loyal to the cause of God; and although she was taken away in the fall of 1852, yet she had implanted within the breasts of her children a thorough knowledge that the Church had been restored and perfectly organized with apostles and prophets, with a decree from God that it should stand forever and never be disorganized or thrown down, and with a love so strong for the truth that their lives and characters stand out before the world and before God as a monument for integrity, fidelity and obedience, whose every surface, polished as bright as the noon-day sun by the faith, the prayers and the tears of that loving and devoted mother, reflects honor and glory on her sacred name that will endure forever. What a contrast between the fruits of the influence exerted by this true daughter of God upon her husband's children, one of whom is the patriarch and the other the president of the Church of Christ on the earth today, and that exercised by other mothers who have instilled within the hearts of their children the spirit of dissension and rebellion against the stability of the restored Gospel of our Lord Jesus Christ! "_The devil has put the whole world on the watch against us. It is impossible for us to make the least move without exciting, if not all the world, at least a considerable portion of it. They are excited at what we do, and, strange to relate, they are no less excited at what we do not do_!" --_Brigham Young_. {540} IS BAPTISM ESSENTIAL TO SALVATION? This is a question of grave importance, because it involves me fate of every man and woman in the world. The minds of many have been troubled on this point, and none should rest satisfied until they have a perfect understanding in regard to it. There is considerable discussion and diversity of opinions on this subject in the so-called Christian world; and it seems that all that has been said about it by uninspired men has only tended to bewilder the mind. But while they cling to their own opinions and wander from the truth, we much prefer believing the revealed word of God. In Luke (_vii. 29, 30_) we read that John the Baptist, a servant of the Most High, taught baptism, and those who were baptized justified God, while some "rejected the counsel of God against themselves, being not baptized of him." No one will dare to say that men will be saved in rejecting the counsel of God against themselves. Then, as it is a counsel of God for men to be baptized, they cannot be saved without it; therefore, it is essential to salvation. The Lord sent his angel to Cornelius, and told him to send for Peter, who would tell him words by which he and all his house should be saved (_Acts x. 14_). Cornelius did so, and when Peter came, "he commanded them to be baptized in the name of the Lord" (Acts x. 48). If Cornelius had rejected baptism as non-essential, could he have been saved? No; for the angel told him that Peter would tell him _how_ to be saved, and Peter "commanded them to be baptized." According to this, baptism must be essential to salvation. Paul, speaking to the Galatians, says: "Ye are all the children of God by faith in Christ Jesus. For as many of you as have been _baptized into Christ have put on Christ_" (_Gal. iii. 26, 27_). If it is essential to "put on Christ" to obtain salvation, then it is essential to be baptized, for we put on Christ by baptism. Jesus, in giving the apostles their commission, said: "Go ye into all the world and preach the Gospel to every creature, he that believeth and is baptized shall be saved; but he that {541} believeth not," (and consequently is not baptized) "shall be damned" (_Mark xvi. 15, 16_). Here the Savior positively declares that it is the baptized believer who shall be saved. Then, of course, baptism is essential to salvation, and who will dare to say it is not. Jesus said to Nicodemus: "Verily, verily, I say unto thee, except a man be _born of water_" (that is, baptized in water) "and of the spirit," (that is, baptized in the spirit) "he _cannot_ enter into the kingdom of God." (_John iii. 6_). If entering the kingdom of God is essential to salvation, then being "born of water," or, in other words, being baptized, is essential also, for by one we enter the other. The Apostle Peter, in the third chapter of his first epistle, says, that in the ark there were eight souls "saved by water, the like figure whereunto even _baptism_ doth also now save us." According to this, he taught that baptism was essential to salvation. On the day of Pentecost, many persons were convinced that Jesus was the Christ, which caused them to inquire of God's servants what they should do, to which Peter replied: "Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins" (_Acts ii. 38_). If baptism was not essential to salvation, why did Peter command them to be baptized? When John was in the wilderness he preached "baptism of repentance for the _remission of sins_" (_Mark i. 4_). He preached the same doctrine in all the country about Jordan (_Luke iii. 3_). Peter commanded the people to be baptized "for the remission of sins" (_Acts ii. 38_). Ananias said to Paul, "why tarriest thou? Arise and be baptized and _wash away thy sins_" (_Acts xxii. 16_). From these quotations we learn that baptism is "for the remission of sins." Is the remission of sins essential to salvation? If so, baptism must be, for one is obtained through the other. It is repeatedly stated in the scriptures that it is they who _do the will_ of God that will enter the kingdom of heaven. That it is the will of God for people to be baptized, no reasonable person will deny. Then, they who say "Lord, Lord," and reject baptism, will surely receive that woeful doom, "depart ye cursed! I never knew you." The apostles spoke by the authority that God had given them. What they told the people, while in the line of their duty was as binding on them as though the Lord had done it himself. Their words were the words of God. And when {542} they commanded the people to be baptized they must comply or lose salvation, for no one can be saved in disobeying God's commandments. If baptism is not essential to salvation, why does the Lord require it? The fact that He requires it, is enough to prove that it is essential. Some have supposed that the thief who was crucified beside the Savior went to heaven, and it is believed that he was not baptized; therefore, it is argued if one can be saved without baptism others can, and consequently it is not essential to salvation. But this supposition is not true, for Jesus said to the thief, "_to-day_ shalt thou be with me in Paradise," and three days afterwards said to Mary, "touch me not for _I have not yet ascended unto my Father_." According to this, Paradise and Heaven are two distinct places, and as Jesus did not go to Heaven, neither did the thief; for they were both together in Paradise. "If it is necessary for every one to be baptized," asks one, "what will become of the good people who have died without having that privilege?" To this we may reply that the dead who died without hearing the gospel will have it preached to them as it was anciently, (_I Peter iv. 5, 6_). They who obey it will be saved but they who reject it will be condemned, as though they were in the flesh. "But," says one, "a dead person, cannot be baptized." Very true; but God in His infinite wisdom provided a way in which the dead can be baptized for, by proxy, as shown by Paul in the questions (_I Cor. xv. 29_): "Else what shall they do who are _baptized_ for the _dead_, if the dead rise not at all? Why are they then baptized for the dead?" Paul was not speaking about _baptism_ for the dead, but the _resurrection_ of the dead, and brings up baptism for the dead as a _proof_ of the resurrection, by asking why they were "baptized for the dead if the dead rise not at all." But this plainly shows that "baptism for the dead" was both believed and practiced by the early Christians. Enough has now been said to prove to any reasonable person that baptism is essential to salvation, and the arguments against such a doctrine have been sufficiently refuted. So, let all people prepare themselves and be baptized, under proper authority, for the remission of sins, that they may be saved in the kingdom of God; for what shall it profit a man if he gain the whole world and lose his own soul. {543} ALLEGED "OBJECTIONABLE FEATURES" IN THE RELIGION OF LATTER-DAY SAINTS. BY ELDER CHARLES W. STAYNER. THE BOOK OF MORMON. One of the reasons for non-belief presented by those who do not obey the Gospel revealed in our day, is that our religion has "objectionable features;" and some who have acquired information concerning the industrious and thrifty character of the Latter-day Saints, and their prosperous condition in Utah, carry the idea that were it not for its "objectionable features," "Mormonism," as it is called, might engage their attention, and that its claims would be more readily entertained by the intelligent classes. One of these "objectionable features" is, that we believe in and publish a record called the Book of Mormon, which has been falsely styled the "Mormon Bible," and through which the Saints have received from their enemies the name of "Mormons." This book, instead of being a substitute for the Scriptures, as is very incorrectly stated, is a record translated from ancient plates, found in the earth on the American Continent. The record gives most valuable information concerning the origin of the American Indians, a subject which has furnished a theme for much conjecture among the learned during the present century, and on which they are still endeavoring to discover sources of information. Notwithstanding the desire to ascertain the very historical data which the work contains, the Book of Mormon has not received much of their attention; and this reticence is the more remarkable from the fact that scarcely a year passes without the publication of some newly-discovered evidence, testifying in a most telling manner to the truth of the account given in the record. Items of information are in quick succession being obtained and brought to their notice, which have been before {544} the world for about fifty years, in the record of which we are speaking. The vast discoveries in Central America made by Messrs. Stephens and Catherwood, show conclusively the statements in the Book of Mormon to be correct; and these evidences are materially increased in various ways through the diligent researches of other discoverers, as shown in an article by Apostle Moses Thatcher, lately published in serial form in the Millennial Star. Speculations concerning the aborigines of that continent have furnished matter for volumes upon volumes, and the discovery of a skeleton or the finding of a stone has been dilated upon with zeal, and supplied conceded proof of a multiplicity of these theories and ideas, tending to show that the ancient inhabitants were a civilized race. But here is a work translated from the actual record of those people, written by themselves when in their strength, and engraved on plates of curious and ancient workmanship, giving a lucid and narrative account of their settlement and social and religious progress, and hid away in the earth by the inspired historian for some fourteen centuries, and whose statements are sustained by undeniable proofs of a very striking character; and yet the work is comparatively ignored, and the facts therein given sought with avidity from other and less authoritative sources. The reader would naturally inquire, what is the cause of this? Simply because the Book of Mormon has in their estimation an "objectionable feature." Its discovery was brought about by a _revelation from Heaven_. Mankind, and the learned in particular of our age, disdain any and everything that claims present revelation from God as its origin. If Joseph Smith had simply stated that he had found the plates in a mound, and had translated them by his own skill in language, it would have been regarded as a most interesting and valuable discovery, and the manuscript would have been purchased at a price, and doubtless found a place in the most prominent repository of curiosities. But the record being reserved to come forth as a means of salvation for the remnant (the American Indians and others of the seed of Israel), who should be scattered and down-trodden in the last days, it was to have a more dignified introduction to the notice of mankind, than a mere chance discovery would have afforded it. And all must concede that notwithstanding the distaste of the learned, and their prejudices concerning it, the Book of Mormon has been rendered much more generally known through the very means of its introduction, {545} than it could possibly have been if simply discovered in an ordinary way. In fact, it is to these "objectionable features" that the Latter-day Saints owe their extensive advertising, and are thus brought prominently before the public like the Saints of old. The question naturally arises, why is it considered objectionable for a book to have an inspired origin? Why repudiate as false a valuable record of the people in America, because written and brought to light through revelation, while we accept the record of the people in Asia, called the Bible, which also claims to be the writings of inspired prophets and sacred historians, and to contain the word of God revealed from Heaven? Prophesied of in the Bible, the Book of Mormon stands side by side with the Asiatic Record, as its witness rather than its substitute; it endorses by fulfillment some of the grand predictions therein contained, and bears sacred testimony to the crucifixion, resurrection and ascension of Christ, and the introduction of the Gospel as given us by the Evangelists. Such, then, is the Book which is regarded as an "objectionable feature" of the religion of the Latter-day Saints; and we claim that instead of being a "stumbling block," it should be regarded, sustained as it is by Scriptural history and scientific discovery, as one of the most convincing proofs of the truth of the Gospel revealed to its translator. APOSTLES AND PROPHETS. Another "objectionable feature" with some is the organization of the Church with apostles and prophets. They cannot deny that the ancient Church was organized in this manner with an inspired priesthood and led by men "having authority," being commissioned of Jesus Christ to administer in the ordinances of the Gospel; and they cannot dispute that unless so authorized their acts were not recognized by the Lord, nor did they receive the seal of the spirit. In fact, the very foundation of the Church was this organization. Paul says, "it is built on apostles and prophets, Jesus Christ Himself being the chief corner-stone." He even calls Christ an "apostle," and others call Him a "prophet," showing that He did not "take this honor unto Himself," but was "ordained of God" to officiate and acted by Heavenly authority in all His ministry. "As the Father _hath sent me_, even so now send I you." Were it not for the "darkness" which was predicted should cover the minds of the people in the last days, we would be inclined {546} to marvel at the blindness of intelligent people to these things. That apostles and prophets should have been deemed requisite for the "work of the ministry" in the ancient Church, and yet be objects of Christian ridicule in the last days, is certainly very peculiar! As though worldly learning had by right taken the place of inspiration, and a college education legally assumed the throne of divine appointment. The nineteenth century is nothing if not inconsistent! And no age has been marked with more flagrant outrages upon common sense in religious theories and practice, than the one in which we criticise the Pharisaical Jews for rejecting the Savior, and the Catholics for assuming a power never delegated to them by the Ancient Church. For while these are denounced--the one for inconsistency and prejudice, the other for bigotry and usurpation, the modern "Pharisees"--professedly the followers of Christ, wag their heads at inspiration and apostleship, and "sit in high places" and occupy "the chief seats in the synagogues," assuming themselves to teach the people, without even presenting or possessing a semblance of authority for so doing. They scorn any descent of authority from the Romish priesthood as corrupt, hence lay no claim to a "chain of power" from the Ancient Church; and if they did, it would be a futile attempt, for the Romish Church, through which came even what semblance of authority they have, cut off long ago all her Protestant daughters from fellowship, and severed them from all rights and claims to the power she held. Now, when the Latter-day Saints declare a new revelation of the apostleship, and the re-delegation to man of that sacred power of the Church, these "learned" gentlemen with collegiate prefixes and affixes, turn up their theological noses at the words "apostle" and "prophet," and deem the introduction of such inspired "non-essentials" as a sacrilegious innovation on the rights of the "modern school" of theology. Thus we find the world in the anomalous position of "Christians" fighting Christianity; professed believers of the Bible making war upon the Bible, religion, and in fact, on the Bible itself; believers in Christ discarding His doctrines, and parties placing their hope of salvation in an original form of faith, whose fundamental principles they ignore and despise! It is for the "faith once delivered to the Saints" we are called in question! And we may here say, because we believe in the correctness of the original organization of Christ's Church, that "investigation into our doctrines is impeded" (?). This is another of the "objectionable features," which keep, forsooth, the "intelligent" {547} classes from examining our claims to public attention, and is deemed a barrier to their embracing the Gospel! SIGNS FOLLOWING THE BELIEVERS. Another feature of our religion, which is considered "objectionable" by the religious world, is, that we claim the necessity for and the existence of the spiritual gifts of the Gospel, the "signs" which Christ said were to "follow the believer." We read that after the Savior had risen from the dead, when He was about to ascend into Heaven from the Mount of Olives, He gave His apostles a certain commission, which we find recorded in the following language by St. Mark, in chap, xvi, 15-18: "And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." And lest any should raise objection to the standard translation of King James, which has been read in churches ever since the year 1611, we also give the same passage from the New Version, published last May, the chapter and verses being numbered alike: "And he said unto them, Go ye into all the world, and preach the Gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned. And these signs shall follow them that believe: in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover." The above promise evidently furnished us a distinctive mark which should characterize "them that believe" in Christ's Gospel. It admits of no other construction than that which is given by the plain language of the Scripture. But one class of people are promised the "gifts"--the "believers," but to them the promise is positive, emphatic and undeniable! It is possible to conceive that persons of sound moral principle might exercise sufficient faith through prayer to obtain certain manifestations of God's approval, and still might not be at the time actual members of the Church, but that the "true believers," who have become members of the Church of the {548} Savior, should be destitute of these gifts is not only an improbability, but from the words of the Scripture a positive impossibility! We are led by the Savior's saying directly to the following conclusions: that the disciples were to preach the Gospel as it had been taught them by its Author; that some would believe its doctrines and be baptized, and that those who did so believe would receive the evidences of spiritual gifts which Christ foretold and described. There can be no misconstruction of this Scripture, without sacrificing consistency and stultifying the Divine word. But in order that we may be still further assured concerning the literal meaning of the Savior's promise, let us consider whether such manifestations did actually follow their administrations among the people. For direct record proof of this we have but to read the two following verses, which close the above-named chapter: "So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth, and preached everywhere, the Lord working with them, and _confirming the word with signs following_. Amen." But we also find these gifts mentioned in the course of their ministry, and not merely referred to in a general way, but the special gifts particularized which were imparted by Divine favor on certain occasions named. For instances of this kind read the Acts of the Apostles. In the second chapter it is recorded that they (the Saints) were all with one accord in one place, "And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak in other tongues, as the Spirit gave them utterance." And we find that the gifts were so marked and prominent in their effects on this occasion, that Peter had to give an explanation to the multitude who came together, showing that they were the blessings of the Holy Spirit, as foretold should belong to the Christian Church. Then again in the third chapter, we are informed that as Peter and John went into the Temple, "a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the Temple which is called Beautiful, to ask alms of them that entered into the Temple; who seeing Peter and John about to go into the Temple, asked an alms. And Peter, fastening his eyes upon him, with John, said, Look on us. And he gave heed unto them, expecting to {549} receive something of them. Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth, rise up and walk. And he took him by the right hand, and lifted him up; and immediately his feet and ankle bones received strength. And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and praising God: And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him." And in explanation of this manifestation Peter said, "And his name through faith in his name hath made this man strong, whom ye see and know; yea, the faith which is by him hath given him this perfect soundness in the presence of you all." Showing plainly that it was by the use of the name of Jesus, through the "gift of healing," that this blessing was conferred. Read the smiting of Ananias and Sapphira at the word of St. Peter, when they withheld part of the purchase-money at the time of the consecration of their substance; also the healing power manifested through the shadow of the apostle (Acts v). Now read in Acts viii, the miracles performed by Philip, one of the lesser priests sent to baptize the people of Samaria, verses 6 and 7: "And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed." Also read verses from 13 to 17 inclusive: "Then Simon believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: (for as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus). Then laid they their hands on them, and they received the Holy Ghost." Some may raise an objection here, and say that although the Holy Ghost was said to be given, in this instance no gifts are specially mentioned. But on reading the following verses we find that "When Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, {550} he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." This plainly shows that the outpouring of the Spirit produced some evidences of such a remarkable character as to attract the attention of Simon, or he would not have been tempted to "offer money" to the disciples for the power to confer such gifts. Then read in Acts ix, the case of Saul being healed of his blindness, under the hands of a certain disciple named Ananias, (this is not the same who was smitten at Peter's word): "And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized." Also the raising of Tabitha from the dead by St. Peter, recorded in same chapter. These were literal fulfillments of the words of Jesus, spoken on the Mount of Olives. No construction of Scripture can give them any other than a literal meaning. These works were in reality performed by and for those who believed. Paul had once been a disbeliever, but now a "believer," he rejoices in the gifts and shows forth the power of God in the name of Jesus. And we find that these gifts were not confined to the Apostles, but that they existed also among the other Saints. In chapter xiii, 1-3, of the Acts, we are told, "Now there were in the church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul, for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." Now, these men were not apostles who prophesied, though perhaps prominent in the Church, but possessing the "gifts," the Spirit spoke through them, and the Church was edified and blessed. Hence none can consistently say that the "gifts" and "signs" were limited to the apostleship, {551} and thus argue the sudden cessation of them with the death of the apostles, or that they were not to be universally enjoyed by all believers. Besides, the multitudes who, we are told in various parts of the record, "spoke in tongues and prophesied" when confirmed, fully show that the gifts were general in their character, and not bestowed exclusively on a special few of those who believed, or that any class of "believers" was debarred from enjoying them; but that it was a foregone conclusion with the Church that these evidences _should_ follow, and that it was a fact in their history that they _did_ follow belief and obedience to the Gospel of Jesus Christ. Instances might be multiplied to prove the existence of the gifts among the Saints, such for instance as the case of a certain man named Agabus, who had the gift of prophecy, of whom we read in the Acts of the Apostles, chapter xxi, 11-13. We also read in Acts xxi, 8, 9, that Philip the evangelist had _four daughters_, virgins, who possessed the gift of prophecy: "And the next day we that were of Paul's company departed: and came unto Csesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. And the same man had four daughters, virgins, which did prophesy." Stephen also who, like Philip, was one of the lesser priests, and not an apostle, saw at the time of his martyrdom "the heavens opened, and the Son of man standing on the right hand of God." These and many other incidents plainly show that visions, prophesyings, tongues, healing and the general "gifts of the Gospel" were disseminated among the Saints, both male and female, "severally as willed by the Spirit." Paul says (1 Cor. xiv, 26, 27), "How is it then, brethren? when ye come together _every one of you_ hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret," showing that these gifts were universal among the Saints, or "believers," and that the possessors had to be at times checked and instructed in their use. Added to those cases recorded in the Scriptures, the blessings enjoyed by the Saints as the "signs following the believer," are mentioned in a general way by historians. In the _second_ century, St. Iraenaeus testifies that "the Christians, by the gift of God, cast out devils, healed the sick, raised the dead, and performed miraculous works in the name of Christ, in all parts of the world." (See Gahan's Church History, page 76.) {552} But we find that in the third century, the government and organization of the Church began to change from the primitive form established by Christ. At least in detail, if not in a general way, some of the ordinances were even at an earlier date, materially changed and modified. Even in the second century, we find the historian Gahan refers to a change in the ordinance of baptism in the following pointed language. Speaking of Novation, who was ill, "he was baptized in bed, _not by immersion, which was then the usual method_, but by infusion or pouring of water. On recovering he received not the seal of the Lord * * says St. Pacian, that is to say, the sacrament of confirmation."--(See Gahan and Mosheim.) There can be no doubt that this "changing of the ordinances" which had been established by Christ, as the means of obtaining salvation with its kindred blessings, gradually produced the cessation of the gifts among them, that to this, and also the withdrawal of the authority to confer the Holy Ghost, through the martyrdom of those holding the right to officiate, must be imputed their absence in succeeding centuries, until at the present day these evidences of the true Gospel are even discountenanced by parties claiming to be followers of Christ, and the Latter-day Saints condemned as presumptuous and wicked for seeking to possess them, and testifying of their existence in the Church. And it is lamentable to know that it is considered an "objectionable feature" of the religion we profess to enjoy these blessed tokens of God's approval which edified, strengthened and comforted the ancient Saints, and which Christ declared should "follow them that believe." Reader, is it not strange that professing Christians should not only themselves fail to obtain the gifts which are an inseparable evidence of the Christian religion, but that they should take up arms with the enemies of Christ in denouncing those who possess them,--considering the existence of the gifts a bar to accepting the truth, and a stumbling block in the pathway of obedience? What they despise and denounce, however, we, the Latter-day Saints, hold as a substantial evidence of the truth of the Gospel revealed to Joseph Smith, and a standing testimony against those who "have a form of godliness, but deny the power thereof." And we reiterate the apostle's advice when speaking of this class, "from such turn away!" And the writer of this article desires to add his testimony to the many which have been recorded in the Church established in our day, through the Prophet Joseph Smith, that the gifts of the Gospel promised to the believers are with the Latter-day {553} Saints! That he has seen, witnessed and experienced them in his own person! That he has himself been healed under the administration of the Elders, according to the words of James, recorded in chap. v. 14, 15: "Is any sick among you? let him call for the Elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him." That others have been healed under his hands instantaneously by the power of God! That some of his immediate friends and acquaintances have the gift of tongues, others prophesy, others see visions, and all who are faithful possess the Holy Spirit, which testifies that these things are verily true,--that this is the veritable work of God set up for the preparation of a people to meet the Lord when He comes in power! And he bears this testimony in all sincerity, knowing that by our words shall we be justified or condemned, and that both writer and reader will have to meet them at the last day! Liverpool, England. "_Posterity will yet do us the justice, when our persecutors are equally low in the dust with ourselves, to hand down to succeeding generations, the virtuous acts and forbearance of a people who sacrificed their reputation for their religion, and their earthly fortunes and happiness to preserve peace_." --_Joseph Smith, July 25, 1836_. {554} LATTER-DAY SAINTS FOLLOW TEACHINGS OF THE SAVIOR. ADDRESS DELIVERED AT THE SALT LAKE TABERNACLE, SUNDAY, DECEMBER 25, 1910, BY PRESIDENT JOSEPH F. SMITH. (REPORTED BY F. W. OTTERSTROM.) It is with a feeling of great dependence upon the Giver of all Good that I arise before you, this afternoon, in the hope of saying something by the help of the Spirit of the Lord, that will be encouraging to the Latter-day Saints and also a comfort to them with reference to some of those glorious principles which we have espoused and which, nevertheless, are very much misunderstood and misrepresented by our enemies. We do not fully realize, it seems to me, the simplicity and naturalness of those great doctrines that are involved in the probation of man, in his mortal state. Many have sought for the origin of man in his development from the lower animals or creatures, and it is very difficult, indeed, to persuade men who are supposed to be scientific, to believe that the works of God are one eternal round, and that man is nothing more and cannot be anything less, we believe, than the offspring of God. No man, however scientific, however learned, however deeply he may search into the secrets of nature, can ever find out more than is revealed already, in the Scriptures of divine truth, with reference to man's origin. Men may speculate, and guess, and suppose many things, and can argue themselves into queer notions and beliefs with reference to man's origin, but after all it will only be their beliefs, or their imaginations or conclusions from human reasoning. It would be superfluous, no doubt, for me to cite my hearers to the Genesis in the Bible, where an account is given of man being placed upon the earth, formed in the image and likeness of God, being made in His likeness not only male but also female, for the Bible plainly implies that in order that man should become like unto God, or be created in His image and likeness, he should be a dual being, that is, he should be not only man but that his complement or other self should be woman, thus he was formed {555} in the likeness of God. Man was placed in the garden that was prepared for him. He was given the liberty to enjoy and partake of all the fruits of the garden except the fruit of the tree of the knowledge of good and evil, and he was told that when he should partake of that fruit, or if he should, then he should surely die. Yet, it was foreordained, and the first man was predestined to partake of that fruit in order that the greater and real purpose of God might be fulfilled, for if Adam had kept the law of heaven, by refusing or refraining from partaking of the fruit of the tree of knowledge of good and evil, he would have remained forever in his innocence, without power of increase. Therefore, the object and purpose of God would fail in his being, for the great commandment that was given to him was that he should multiply and replenish the earth, and have dominion over it and over all living creatures upon the earth, for he was made lord of all and above all things that were created of God, or were placed here on the earth. Man was placed here to be the lord and master of all of them. Why? Because he was God's child; because he was made or formed and created in the image and likeness of his Father and, shall I add here, in the image and likeness of his Mother? If I should say such a thing it would shock the Christian world, and they would ridicule the thought or the idea that the original man had anything but a father, and owed nothing but to his father, for his existence. In the revelations that have come to us through Joseph, the prophet, and also those that are contained within the lids of the Bible, we are told that all things were created spiritually before they were temporally; in other words, they were created in the other world before they were placed here--not only man, the child of God, but all the animals that were placed upon the earth, and the fishes of the sea, and the birds of the air. All things were formed and had their existence spiritually before they were formed temporally on the earth, Even the seeds and herbs of the field had their existence in their spiritual state before they were planted in the earth. But when man transgressed that heavenly law, which forbade that he should partake of the elements of this earth, whereby he should become of the earth, earthy, then he brought upon himself temporal death, just as God declared he would do, if he should partake of the "forbidden fruit." Not only did he bring upon himself the temporal death, that is, the death of the body, but he also placed himself in subjection to spiritual death, which death is banishment from the presence {556} of God into outer darkness where there is weeping, and wailing, and gnashing of teeth. Through this condition, brought upon our first parents necessarily--necessarily because it had to be, in order to carry out the great purpose of God to people the earth--man placed himself in the most helpless condition, powerless to relieve himself from the temporal death which he had brought upon himself, and powerless in and of himself, and through his own wisdom, to escape even the consequences of spiritual death--absolutely helpless. But we read, in the new revelation that has come through Joseph, the prophet, in these latest days, that the gospel which was afterwards, in the meridian of time, preached by the Son of God, was also preached unto Adam and to his children in the early stage of man's existence in the earth. The same gospel of faith in God and in a Savior of the world and in remission of sin by repentance, and the gift of the Spirit of God to lighten man in the world, in the path that should lead him back into the presence of God from whence he had fallen; all this was taught to Adam by the angels of God who were sent to minister to him and to reveal to him the plan of life and of redemption. Among other things, there was established, in the days of Adam, to be continued by his posterity, the law of sacrifice. They were required to offer the sacrifice of oxen, and of sheep, and of doves, and of various animals; and in these sacrifices, which were given to them with commandment to follow and to observe, the principle was taught them that in the meridian of time one should be sent, mighty and strong, with power to redeem and save, who should make the great sacrifice for all mankind. He would relieve the children of Adam, and all the human family, from the beginning down to the time of this great Savior, and thenceforth through all generations of time, until the winding up scene, or until every son and daughter of Adam should have the privilege of being redeemed from the fallen and helpless condition into which they had been placed because of the fall of the first parents. So, from the time of Adam until the Son of God, whose supposed natal day we are here, perhaps most of us, for the purpose of celebrating and of reflecting upon, these sacrifices were offered in anticipation of His coming, in anticipation of the great sacrifice that He was to offer, once for all, thus doing away with the shedding of the blood of animals, of beasts, and of birds, whereby man could be kept in memory of this great principle of sacrifice which was instituted, from before the foundation of the world, for the redemption of man from temporal and also from spiritual death; first, from the {557} temporal death without any responsibility on his part, or act of his own, without any required virtue, honor, or worthiness upon his own part. Inasmuch as death has come upon me--temporal death--not by any act of mine, and I am not in any way responsible for that condition in which I find myself; inasmuch as you and I had no hand, in the beginning, in bringing about the conditions that now exist, we, by the will of God, and by the power of life and of salvation in the Son of God, shall be redeemed, every one, from the temporal death, no matter what we are or who we are. It matters not whether we are learned or illiterate, bond or free, white or black, old or young, ignorant or intelligent, we shall all come forth out of the condition that has come upon us temporally, and we shall have to stand before the bar of the great Judge, at last, to give an account of our deeds done in the flesh. Next to this redemption from the temporal death comes our redemption from the power of the second death, but this redemption will not be brought to pass in our behalf independently of ourselves. We are responsible for our own sins and will be held responsible for our deliverance from them, for they lead to the second death. I will again tell you what the Scriptures tell us is the second death: It is being cut off from God; the blessing and privilege of His presence; it is indeed banishment from God and from His Kingdom, and from the glory and exaltation, the joy and happiness of eternal life. That is the second death, and that is what will come upon all men who reject the redemption that has been wrought for them in the atonement of the Son of God, whom we call Jesus of Nazareth, the Christ. And who was Jesus, the Christ? He was both God and man. Can we accept it? Can we comprehend it? It is very simple to those who will permit themselves to comprehend it. It is very plain if men will comprehend, firstly, the fact, that God is the Father of man, spiritually, and that God is the Father of Jesus Christ, both temporally and spiritually, and that Jesus Christ is nothing more nor less than the Son of God, begotten of His Father, as absolutely, and as truly as any child was begotten of his earthly father. You don't need to mince the matter. How could we be like God if we were not begotten in His image and in His likeness? Then this holy man, Jesus Christ, had God for His Father, and He had for His mother the virgin, Mary, who never knew mortal man until after the time that Christ was born. He had this human mother for His mother, and thus were joined together in Him, forever, God and man, and thus is explained to the human family the connection existing between God and man, his children, his offspring {558} in the earth. Not only is God our Father, but Jesus Christ is our brother; and in the spirit He is the elder brother of the human race, whereas in the flesh Adam was before Him. Many other prophets, men and inspired persons were before Christ in the flesh, and yet He was the first born of God in the flesh; he was God's "only begotten Son" in the flesh. He came into the world in this way, clothed with double power--power to die, which He derived from His mother; and power to resist death, if He had so willed it, which He had inherited from His Father. Thus He had power both to live forever and also power to pass through the ordeal of death, that He might suffer it for all men, and come forth out of the grave to a newness of life--a resurrected being, to be clothed with immortality and eternal life, that all men might come forth out of the grave unto life eternal, if they will obey Him. They will come forth anyhow, either as vessels of honor or as vessels of dishonor. They will come forth from the grave whether they will or not. They can't help themselves. We could not help the curse of mortal death coming upon us, neither shall we be able to avoid or to prevent the resurrection of this body from that grave; for as God raised from the dead, so will all mankind. Then the Latter-day Saints worship God, the Father of our Lord and Savior Jesus Christ, and we are instructed, and we do follow that instruction, to worship God, the Father, and to call upon His name for the blessings that we need, in the name of His Son, Jesus Christ. I do not suppose that there is a Latter-day Saint anywhere who does not believe, who has not absolutely accepted in his soul the literal and absolute resurrection of the Lord, Jesus Christ, from the dead. We accept that; it is a part of our doctrine; it is a fundamental principle of our religion. On that truth depends our hope of everlasting life, and, therefore, we have cast our lot into the plan of life and of redemption and of salvation inaugurated by the Son of God while He was in the flesh. We depend upon it for our exaltation; upon it rests our hope of happiness and the privilege of entering again into the presence of our Father, the Father of our spirits, and enjoying eternities with Him. Our hope is founded on the great truth that Jesus rose from the dead and conquered death. Now, a great many people will argue that this is, in some degree, only mythical, that it cannot be real or tangible. I shall take the liberty, if you will permit, to look at the Scripture for a moment with reference to this matter. After the resurrection of Christ, abundant evidence was given His disciples and Saints to establish {559} the reality of His resurrection from the dead. Of course, we have the testimony of the ancient disciples of Christ with reference to this matter, but that is not all. We read here the testimony given concerning the resurrection of the Savior, by Luke, one of the disciples of Christ, who wrote a brief history of His doings and life. We read here of two of the disciples who went to Emmaus with the Savior after His resurrection, and knew Him not until they got there, and He broke bread, then they discovered that they had been walking and talking with the Lord: "And they said one to another, Did not our hearts burn within us, while he talked with us by the way, and while he opened to us the scriptures? "And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, "Saying, The Lord is risen indeed, and hath appeared to Simon. "And they told what things were done in the way, and how he was known of them in breaking of bread. "And as they thus spake, Jesus himself stood in the midst of them and saith unto them, Peace be unto you. "But they were terrified and affrighted, and supposed that they had seen a spirit,"--just as a great many professed teachers of religion, today, claim that He was but a spirit, only a spirit, and that the body itself does not rise, but that the resurrection from death to life is the departure of the spirit from the body, the body to return to dust; and the spirit to return to God, redeemed and resurrected from death unto life eternal. This is the doctrine of some teachers of religion, for I have heard them teach and preach it. We believe that the gospel of Jesus Christ and that the life and mission and works of the Son of God are far more real and far more tangible than this. So the disciples of Jesus, when He appeared unto them, were terrified and affrighted, supposing that they had seen a spirit. "And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? "Behold my hands and my feet, that it is I myself; handle me, and see; for a spirit hath not flesh and bones, as ye see me have. "And when he had thus spoken, he showed them his hands and his feet. "And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? {560} "And they gave him a piece of broiled fish, and of an honeycomb. "And he took it, and did eat before them. "And he said unto them, These are the words which I spake unto you while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. "Then opened he their understanding, that they might understand the scriptures. "And said unto them, Thus is it written, and thus it behoved Christ to suffer, and to rise from the dead the third day: "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. "And ye are witnesses of these things, "And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endowed with power from on high. "And he led them out as far as to Bethany, and he lifted up his hands and blessed them. "And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. "And they worshipped him, and returned to Jerusalem with great joy: "And were continually in the temple, praising and blessing God." We might refer you to many other passages here. We take this Scripture as it reads. We testify to the world that the disciple of Christ, the apostle of the Lord Jesus, the scribe, the writer of this testimony, was inspired of God to write the truth, and that he did write the truth and nothing but the truth. Jesus was no spirit risen out of the body, for the spirit had already departed from the body and returned to it, and taken it up again. While the body lay in the tomb, according to divine truth revealed in the word of God here, he was quickened by the spirit and went and preached to the spirits that were in prison (1 Peter 3: 18-22), thus fulfilling also the prediction of the prophets concerning Him, that He was anointed to proclaim liberty to the captives and to open the prison doors to them that were bound. So, Christ went to the spirit world where darkness reigned, where the spirits of men were shut out from the presence of God, where they could only be ministered to by messengers sent from the Lord, who possessed a higher and a far more exceeding weight of glory. There He went, and with Him went the {561} two malefactors who were crucified with Him, for He said to them that day they should be with Him in "paradise;" and they were there: not in God's glorious Kingdom, but in the spirit world, where Christ went. He had this great mission to perform, of preaching His gospel to the spirits in prison, the same gospel that is preached to the living, for there is but one plan of life, one gospel, one faith, one Lord, one baptism, one Holy Spirit, that cometh from God and that bringeth light and intelligence unto the children of men. There is only one way; it is the straight and narrow path that leads back into the presence of God. That is the way that Christ trod; that is the way that He marked out for His disciples to tread in; and that is the way that you and I must go in order to obtain the reward that has been promised to the faithful. But, says one, what a narrow idea this is. How incompetent is such a plan as this, to reach the millions and millions of the human family who have, necessarily, died without knowing the gospel of Christ, without having heard even the name of Jesus Christ. How narrow, then, to say that no man can enter into the Kingdom of God but by the door and through the means that Jesus Christ has offered to the children of men. But, no, it is not a narrow view; it is the broadest possible view to take of this matter. Why, how can you, then, meet the necessities of the children of men, all the myriads of spirits that have passed away from this mortal stage without the knowledge of this gospel, without the knowledge of Jesus Christ, without the benefits of the ordinances of the house of God? We will tell you, for it has been revealed in its fullness in this dispensation. As Christ went to preach to the spirits in prison, that were disobedient when once the long-suffering of God waited in the days of Noah, while the ark was preparing, in which a few, that is, eight souls were saved by water, the like figure whereunto baptism doth now save us, so this same plan prevails today, and the same principle. The great mission inaugurated by the Son of God is now being prosecuted by ten thousand thousands of those who have held the Melchisedek priesthood which is after the order of the Son of God, men who have been endowed with power from on high to preach the gospel to the spirits in prison. Not a soul that has ever lived and died from off the face of this earth shall escape a chance to hear the gospel of Jesus Christ. If they receive it and obey it, the ordinances of the gospel will be performed for and in their behalf, by their kindred, or their posterity in some generation of time after them, so {562} that every law and every requirement of the gospel of Jesus Christ shall be carried out, and the promises and requirements fulfilled for the salvation of the living and also for the salvation of the dead. Mormonism, as it is called, the gospel of Jesus Christ, as devised by the Son of God, provides that every son and every daughter of God, every child of the Father, every soul that has descended from Adam shall have the privilege of hearing this holy gospel of Christ and shall come to know the truth, that His name, the name of Christ--Jesus of Nazareth, is the only name under heaven by which man can be saved, exalted and restored again to the presence and glory of God the Father. Through Him, as I have said already, all men that have died shall be raised again from the dead--every one--and not only shall they be raised from the dead, but they shall be restored to their perfect frame. We will go, now, to the doctrines that we have received in the Book of Mormon and in the Doctrine and Covenants, the revelations that have come to us through the Prophet Joseph Smith, and we will find that every soul shall not only be raised from the dead, but shall be restored to their perfect frame. There will be no hunchbacks in heaven; no one-legged or one-armed men there, nor cripples, nor any deformed sons and daughters of the Father in the celestial glory, for they will be restored by the power of God and by the principle of life contained in the gospel of the Son of God. They will all be restored to their "proper frame" and "perfect form" mark you, "both limb and joint." We read that, here in this good book, the Book of Mormon (Alma 11: 43-45). I intended, when I got up, to read you some of the doctrines of Jesus Christ, contained in this book, but let me say, the people of the world generally, seem to want to find out some different way from that which the Lord has designated, in order that they might be saved. Some men want to be saved without any righteousness on their own part, without any forgiveness of sin, without any repentance, without humility of acknowledgment that they are unworthy, except through a remission of their sins, to enjoy the blessings and inherit the glory of the Kingdom of God. They even hold out the idea, the erroneous, wicked, pernicious thought or idea, that the murderer on the scaffold can be ushered into the presence of God and to the highest glory if he will only say, on the scaffold, before the drop is cut, that he "believes in the Lord Jesus Christ." Why, it is infamy; it is abomination; it is the essence of injustice and unrighteousness. {563} No man can be ushered into the presence of God in his sins, and no man can receive a remission of his sins except he repent and burial with Christ. For God has made us free agents, to choose good or evil, to walk in the light or in the darkness, as we choose, and he has ordained it thus that we might become like Him, that if we prove ourselves worthy of everlasting life and glory in His presence, it will be because we have repented of our sins and have obeyed and kept His commandments. And, if we are doomed, or cursed, or cast out into the second death, into darkness, where the worm dieth not, and the fire is not quenched, it will be because we have not obeyed the will of God, nor walked in the light, because we have chosen darkness rather than the light, and our thoughts were evil and we did not repent, therefore, we received no forgiveness or remission of our sins. The judgment of God will be just, and His rewards will be just, for He will reward men for their merits, and punish them for their wickedness. That is justice and righteousness; anything short of that, anything more or less than that would come of evil and would brand the Father of all, the God of heaven and earth, the just Judge, as unworthy of such titles and of such glory and greatness and impartiality; for it would not be possible for a just God to reward men for something that they were not worthy of, nor to condemn men for what they had not deserved. Then, again, Jesus told the people at Jerusalem, His disciples and those who followed Him, that He had other sheep that were not of that fold, and He must go to them, and they must hear His voice. They must be taught His gospel, that there might be one shepherd and one fold. We read His words in this glorious and good book which I hold in my hand, which was given by inspiration from the Lord. The Book of Mormon tells us how the Savior of men, after He had ascended into heaven from among the Jews, descended upon this continent, among the inhabitants that dwelt here, who had been prepared beforehand by prophets and by inspired men who had taught them the gospel as they understood it, and who had foretold them the coming of the Son of man to the earth. He visited them, and He organized His Church here, as He organized it over there. He appointed twelve disciples here to preach the gospel and to lead in matters pertaining to the cause of the Kingdom that was established upon this continent; and He taught them the same doctrines--only they are preserved and revealed in somewhat greater plainness to us--that He taught the disciples and the {564} people among the Jews. I am going to read you some of the things that the Lord taught the disciples and the people that were prepared to receive Him, upon this continent, after His ascension into heaven. Mark you, when He came to the people here He came as the Son of God, risen from the dead. He showed to these people also the evidences of His crucifixion. They had heard of it by the revelations of God; they knew that He had been crucified, that He had risen from the dead, and that He had established His gospel and His Church there. They were expecting Him here because the Lord had promised them that He would come; and He stood upon the earth, in the midst of them, and taught them His gospel; He ordained them to His priesthood, conferring upon them His power and authority to administer for the salvation of the children of men. He sent out those whom He chose to be His mouthpieces and representatives, among all the people of this land, to preach this gospel that Jesus had preached to the Jews and had now preached to the inhabitants of this continent. He came here as Jesus Christ, resurrected from the dead, clothed with flesh and bones as tangible as man's, capable of eating the broiled fish and the honeycomb--which no spirit could partake of, for a spirit would not do that. It would not be consistent with the law that governs them for a spirit to attempt to partake of the gross elements of this earth; but Jesus could and did do it, for he was both Lord and Christ; both man and God; possessing the power both of God and of man; and in and through Him God and man are linked together as one family in the forms that they always existed, just as they exist now, except at times possessing greater intelligence than at other times--sometimes barbarians, and ignorant, or enlightened and taught by prophets and inspired men that were raised up among them. In this way has God taught the Chinese, the Japanese, and other peoples of the world in their times and seasons, the wisdom possessed by men who have been raised up by the Lord and inspired to instruct the people among whom they dwelt, for their enlightenment and to the leading of them into moral and righteous paths--not always conferring the priesthood upon them, but giving them intelligence. The Lord did not have to confer the priesthood upon Columbus, when He moved upon him to discover this country, but He called him for that purpose and moved upon him to accomplish that work, and the man thus inspired for that work could not help but do it. He could not forsake the mission that was given him; neither could he cease until he had accomplished the work. We read {565} that here in this book. We are told that Columbus was inspired to do the 'work that he did; and so have many men, in many ages of the world, been inspired of God to do certain things and teach certain precepts akin to the gospel of Jesus Christ in order that the people might be brought nearer to the Lord and that they might not be left to become wholly heathenish and wholly ignorant, benighted and barbarous. Now, I hope you will pardon me for detaining you; but I have chosen a few words that I want to read you, from the Book of Mormon, that were translated by the gift and power of God, through Joseph Smith the prophet. You will find a very great resemblance between some of the words I shall read in this book and those contained in the New Testament of the Bible. The recorder of the circumstance and the utterances here referred to wrote: "And it came to pass that when Jesus had spoken these words unto Nephi, and to those who had been called (now the number of them who had been called and received power and authority to baptize, were twelve), and behold he stretched forth his hand unto the multitude, and cried unto them saying, Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen from among you to minister unto you, and to be your servants; and unto them I have given power, that they may baptize you with water; and after that ye are baptized with water, behold I will baptize you with fire and with the Holy Ghost; therefore blessed are ye if ye shall believe in me, and be baptized, after that ye have seen me and know that I am. "And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am. Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins." Then he continues: "Yea, blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven." Let me pause just a moment here. Blessed are the poor in spirit--who do what? Are they blessed simply because they are poor in spirit? No; don't forget that. Let this rest upon your minds. "Blessed are the poor in spirit who come unto me." There is the substance of it. There is the truth: "Blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven." And thus it is made a little plainer here than you will find it in the New Testament. {566} "And again, blessed are all they that mourn, for they shall be comforted; "And blessed are the meek, for they shall inherit the earth. "And blessed are all they who do hunger and thirst after righteousness, for they shall be filled"--what with? The Lord tells us here, "Blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost. "And blessed are the merciful, for they shall obtain mercy." Of all people under the heavens, the Latter-day Saints should be the most merciful people, the most forgiving, the most charitable, for no man can more easily forgive and show mercy to his fellow creatures than he who has received mercy and forgiveness from God. "And blessed are all the pure in heart, for they shall see God. "And blessed are all the peace-makers, for they shall be called the children of God. "And blessed are all they who are persecuted for my name's sake, for theirs is the kingdom of heaven. "And blessed are ye when men shall revile you, and persecute and shall say all manner of evil against you falsely, for my sake, "For ye shall have great joy and be exceeding glad, for great shall be your reward in heaven; for so persecuted they the prophets who were before you." Now, I cannot pursue this subject longer. I will say this, that these are the doctrines of Jesus Christ. These are some of the words that He uttered to the people upon this continent, and these are the words that He uttered to the people upon the old continent, or over there in Jerusalem. Other words He uttered which we will not have time to refer to; but He taught as never man taught, and the doctrines that He taught are yet--almost at least--as high above the conceptions of mankind and their ability to carry them out, as the heavens are above the earth. Yet, His doctrine is true; His precepts are righteous; His gospel is the power of God unto salvation; and in proportion as man rises to a conception, and an acceptance of and obedience to the principles taught by the Son of God, the nearer he becomes like Him and like the Father of our spirits and the Father of our Lord and Savior Jesus Christ. He was God in the flesh; He was Emmanuel or "God with us," the Savior of the world. The Latter-day Saints believe in Him not only because of the testimonies borne {567} of Him in the Bible--in the four gospels and the Epistles of the New Testament, and the predictions of the prophets in the Old Testament of the Bible, concerning His coining and mission; not only because of the evidences we have here in the Book of Mormon, where it is still more plainly given than it is in the Bible, nor because we also have further and stronger evidences of the divinity of His mission in the revelations of the Prophet Joseph Smith, but also because we have the testimony of witnesses of these divine things and, especially, of the divine mission of Jesus Christ, by and from men whom we have seen in the flesh, with whom we have conversed, with whom we have associated and whom we know to have been, in their lives, pure, upright, honest and faithful servants of the living God. Beside all this we know the truth by the witness of the spirit to ourselves. Now, may the Lord bless you. Of course, we understand that this is not, indeed, the natal day of the Savior. He was not born on the 25th day of December; but this is the day that has been accepted by the world, at least by the so-called Christian world, as His natal day, and we have accepted it with them. It would be difficult, indeed, to break away from it and celebrate the anniversary of the birth of the Lord on the day that He was really born. So we meet, today, to celebrate that important event and to praise His name. I thank my Father in heaven for the faith He has given me in the divinity of the mission of Jesus Christ. I thank Him for the blessings of the holy priesthood that He has restored to the world in this dispensation. I thank Him for the organization of His Church. I thank Him for the ordinances of the gospel of Jesus, from baptism for the remission of sins, and the laying on of hands for the gift of the Holy Ghost, all along to the endowment and sealing and higher ordinances of the gospel of Jesus Christ, which were designed to prepare men, by ordination, appointment and faithfulness, to dwell with God in the eternal world. May the Lord bless us and help us to be faithful always, to the end, is my prayer, in the name of Jesus. Amen. 
60056	----	(MormonTextsProject.org), with thanks to Renah Holmes SCRAP BOOK _of_ Mormon Literature VOL. I Religious Tracts Published by BEN. E. RICH _"We have gathered posies, From other men's flowers; Nothing but the thread that Binds them is ours."_ {i} GENERAL INDEX. ARTICLES OF FAITH of the Church of Jesus Christ of Latter-Day Saints.--Joseph Smith, 5. NOTES TO BE REFERRED TO DAILY BY MISSIONARIES: by Prest. Francis M. Lyman, In behalf of the Council of Twelve Apostles, 8. THE PROPHET JOSEPH SMITH TELLS HIS OWN STORY: Joseph's First Vision--Reception Accorded the Prophet's Statement--Angel Moroni Visits the Prophet--The Angel Instructs the Boy--Joseph Views the Plates--Smith Family Meet with Adversity--Prophet Seeks Employment--Prophet Obtains the Plates--Translating the Plates Commenced--Martin Harris Shows Characters taken from the Plates to Learned Men--Aaronic Priesthood Received--Organization of the Church--Removal of Church to Kirtland, Ohio--Persecution in Missouri--Removal to Illinois--Martyrdom of Joseph and Hyrum--Illinois Persecution and Emigration West--Early Pioneer Days--Temples--Missionary Work--Attacks against the Book of Mormon, 11. WHAT MORMONS BELIEVE: Epitome of the Doctrines of the Church of Jesus Christ of Latter-Day Saints--First Principles--The Apostasy--The Restoration--Redemption of the Dead--The Book of Mormon--Church Government--Auxiliary Societies--Divine Authority.--By Apostle Charles W. Penrose, 29. SALVATION: A Dialogue Between Elder Brownson and Mr. Whitby--The Fall and Atonement--The First Principles--Gifts of the Holy Ghost--Preaching Without Hire--History and Organization of the Church--The Visions of the Prophet--The Book of Mormon--Aaronic Priesthood Conferred--Brief History of the Church--Gathering of the Saints.--By Elder John Jaques, 39. EXCLUSIVE SALVATION: Only One Lord, One Faith and One Baptism--Testimonies of Apostles Paul, Peter, James, Jude, and St. John.--By Elder John Jaques, 66. THE ONLY WAY TO BE SAVED: Obedience to First Principles--Baptism--Immersion the Mode--Laying on of Hands--Gifts and Blessings--Authority Necessary--Apostasy--The Restoration.--By Prest. Lorenzo Snow, 77. GOSPEL TO THE LIVING AND THE DEAD: Dead Preached to in the Spirit World--Baptism for the Dead--Necessity of this Vicarious Work--Elijah Bestows Keys for Vicarious Work.--By Prest. George Q. Cannon, 88. JOSEPH SMITH AS A PROPHET: Predictions Uttered by Him and their Signal Fulfillment--His Prophetic Power Established by the Scriptural Rule. A Lectured Delivered.--By Elder Andrew Jensen, 92. THE GOSPEL MESSAGE: An Explanation of Some of the Prominent Doctrines of the Church--One Gospel Only--The First Principles--Baptism--Laying on of Hands--Gifts and Miracles--Authority Necessary.--By Elder William Budge, 119. THE ONLY TRUE GOSPEL, OR THE PRIMITIVE CHRISTIAN FAITH: Only One True Gospel--The First Principles--Gifts and Miracles--Authority.--By Elder William Budge, 135. JOSEPH THE PROPHET: The place of the Prophet as a Benefactor of Mankind--Visions of the Prophet--Priesthood Conferred--Organization of the Church--The New Jerusalem--Book of Abraham--Work for the Dead Established--Summary of the Work Accomplished by the Prophet.--By Elder B. H. Roberts, 141. FIRST PRINCIPLES OF THE TRUE GOSPEL OF CHRIST: Is Belief alone Sufficient--Repent or Perish--Is Baptism Essential to Salvation--Baptism for the Dead--Object and Purpose of Baptism--Mode of Baptism--Authority to Baptize.--By Elder J. H. Paul, 147. ANALYSIS OF THE BOOK OF MORMON: What the Book is--How the Ancient Plates were Transmitted--Abridgments--Plates of Ether--The Smaller Plates of Nephi--Quotations From Isaiah.--By Elder B. H. Roberts, 154. THE SECOND COMING OF THE MESSIAH AND EVENTS TO PRECEDE IT: The Restoration of the Everlasting Gospel--The Coming of a Messenger--The Coming of Elijah--The Gathering of the Saints--The Restoration of the Gospel--The Testimony of the Three Witnesses--The Coming of the Messenger--Elijah Comes--Keys of Gathering Restored.--By Elder B. H. Roberts, 162. THE CHARACTER OF THE MORMON PEOPLE: The Cause of Misrepresentation--Mormons Wronged by a Sensational Press--Testimony of Non-Mormon Witnesses--The Mission of the Mormon Elders--The Mountain Meadow Massacre.--By Elder B. H. Roberts, 173. A REJECTED MANUSCRIPT: THE OTHER SIDE: A Rejected Manuscript--Salt Lake Valley--Social Conditions Among the Mormons--Attitude of Mormons Toward Education--Missionary Work--Stories about the Mormons--Persecution and Suffering--Loyalty of the Mormons--Tabernacle Choir--People of Travel--Temple Work.--By Leon R. Ewing, 192. {iii} RAYS OF LIVING LIGHT: Necessity of Obedience--Character of the Godhead--The Atonement--First Principles of the Gospel--The Gift of the Holy Ghost--Divine Authority--A Departure from the Faith--The Restoration of the Gospel--The Book of Mormon--Modern Revelation--Salvation for the Dead--Baptism for the Dead--Fruits of the Gospel.--By Apostle Charles W. Penrose, 202. A FRIENDLY DISCUSSION UPON RELIGIOUS SUBJECTS: The Godhead--The Fall and the Atonement--Faith--Repentance--Baptism for Remission of Sins--Holy Ghost--Laying on of Hands--Gifts of the Holy Ghost--Authority--Offices in The Church--Apostasy--Restoration.--By Ben. E. Rich, 263. NIGHT OF THE MARTYRDOM: By Apostle Orson Hyde, 283. DOCTRINE OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. ITS FAITH AND TEACHINGS: Faith--Repentance--Baptism--Reception of the Holy Ghost and the Laying on of Hands--Authority--Apostasy--Restoration--Testimony of the Three Witnesses--Prophecy of Joseph Smith, the Seer, Given in 1832--Authority.--By Elder John Morgan, 286. THE PLAN OF SALVATION: Pre-existence--Why We are here--Faith--Repentance--Baptism--Laying on of Hands--Future Existence--Baptism for the Dead.--By Elder John Morgan, 306. STATEMENT OF PROMINENT NON-MORMONS: Opinions of the Leading Statesmen of the United States on the Edmunds Law--Gentile Opinions of the Mormon People--Statistics of Crime and Education--Refutation of the Spaulding Story--Judge Summer Howard on the Mountain Meadow Massacre--Rights of Self Government.--By Elder John Morgan, 327. JOSEPH SMITH. WAS HE A PROPHET OF GOD? AN INVESTIGATION AND TESTIMONY: Books of the Bible Given to Meet the Special Condition and Need of the People--Contents of the Pentateuch, the Historical Books, the Poetical Books, the Prophetical Books--Interval of Fifty Years--Revival of Prophecy--Restoration of the Jews--The Last Prophets of the Old Covenant--Conclusions from the Foregoing--The New Testament--The Four Gospels--Gospel According to Matthew, Mark, Luke, St. John--Testimony of the Gospels--The Acts of the Apostles--The Epistles--Prophecies of the New Testament--Difficulties in Ascertaining the Meaning of the Scriptures--Christian Sects an Evidence--Retrospective Evidence--Prospective Evidence--Direct Evidence--Moral Evidence--Peculiarities of the Message--Effects of the Doctrine--Spiritual Evidence.--By Elder J. M. Sjodahl, 350. PIONEER SKETCHES--UTAH IN 1850: By Elder James H. Martin, in the "Contributor," 1890, 429. THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS: Its Priesthood, Organization, Doctrines, Ordinances, and History.--By Elder John Jaques, 435. {iv} PLAIN TALKS TO PARENTS: Paragraphs taken from the Writings of Apostle Orson Pratt, in the "Seer." 1853. 453. MY REASONS FOR LEAVING THE CHURCH OF ENGLAND AND JOINING THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS: Apostasy--Officers Necessary in the Church--Gifts of the Holy Ghost--Baptism--Infant Baptism--Baptism for the Dead--Internal Corruption of Early Christian Church--Reformation--History of Mormon Church--Restoration--Book of Mormon.--By R. M. Bryce Thomas, London, England, 458. THE EARLY CHRISTIANS: Letter Written to the Emperor Trajan by Pliny the Younger, while He was Governor of Bithynia. It is the First Connected Account of Christ's Followers that has come to us from a Pagan source, 486. REORGANIZATION WEIGHED: Presidency Permanency--Appointment--Revelation on Permanent Order of Priesthood--Law of Lineage--Ordination.--By German E. Ellsworth, 489. A GOSPEL OUTLINE: A few of the Most Important Scriptural References Bearing on the Gospel of Jesus Christ, Arranged in Logical Order, and Designed to give to Missionaries--and all other Students of the Gospel--a Working Knowledge of such Scriptural Quotations as may be Required from the First.--By Elder Nephi Anderson, 503. A CONTRAST BETWEEN THE DOCTRINE OF CHRIST AND THE FALSE DOCTRINES OF THE NINETEENTH CENTURY.--By Apostle Parley P. Pratt, 517. BAPTISM FOR THE REMISSION OF SINS, 526. "GOOD TIDINGS" OF THE NEW AND EVERLASTING GOSPEL: First Principles--Men Judged According to Their Works--Obedience to the Gospel Necessary, 529. A PLEA FOR MODERN REVELATION: By Apostle Orson Pratt, 533. THE "UNKNOWN GOD" REVEALED: A Reply to a Georgia Editor's Urgent Appeal for a Restoration of the "Old Time" Faith in a Personal and Known God. The Godhead--Offices in the Church--How the Gospel Should be Preached--First Principles--Christ and God visit the Earth in these Latter Days--Persecution.--By Elder Ben. E. Rich, 536. A GOSPEL LETTER: Written by Sister Lucy Mack Smith, the Mother of the Prophet Joseph Smith. Oldest Gospel Letter in the Church, only recently Discovered in New Hampshire, 543. THE RESTORATION OF THE EVERLASTING GOSPEL: Joseph's First Vision--Angel Moroni Appears to the Prophet--The Three Witnesses--Aaronic and Melchizedek Priesthood Conferred--Persecution--Gathering--Restoration.--By Apostle George Teasdale, 547. {v} DOCTRINAL INDEX. Articles of Faith, 5. Atonement, 5, 40, 213, 264, 507. Authority, 6, 31, 38, 85, 132, 139, 152, 216, 225, 277, 289, 300, 442, 511. Angel, Moroni visits the Prophet, 15, 96, 443, 547. Apostasy, 31, 86, 226, 227, 228, 279, 290, 459, 512, 532. Astronomy of Abraham, 100. Administrations, 515. Abraham, Book, 144. Appointment of President, 489. Adam, Sin of, 213. Angels same class of beings as we are, 505. Agency, Man's free, 213. Adam visits the Earth, 296. Baptism, 5, 30, 42, 43, 79, 127, 137, 149, 214, 273, 287, 313, 466, 508, 530. Baptism, Mode of, 45, 52, 152, 153, 216, 509. Baptism, Purpose of, 128, 151, 215, 274, 508. 526, 530. Baptism for Dead, 89, 150, 252, 322, 470. Baptism, Infant, 151, 216, 468, 509. Baptism, History of, 508. Book of Mormon, 6, 33, 56, 480, 513. Book of Mormon, Attacks against, 27. Book of Mormon published in many languages, 452. Book of Mormon, What it is, 154, 237. Book of Mormon, How to read the, 154, 160. Book of Mormon Abridgments, 155. Battalion, Mormon, 25, 59, 198. Belief alone insufficient, 147. Belief, Genuine, 147. Books of the Bible, Synopsis of contents of: Pentateuch, 352; Historical Books, 353; Poetical Books, 354; Prophetical Books, 354; Interval of Fifty Years, 360; Revival of Prophecy, 360; Last Prophets of Old Testament, 368; The New Testament, 371; The Four Gospels, 371; Matthew, 372; Mark, 373; Luke, 373; St. John, 373; Acts of the Apostles, 375; The Epistles, 377. Christ, Personality of, 5. Celestialized Earth, 516. Cholera Predicted by the Prophet, 100. Christ's Second Coming, 109, 162, 515. Contrast between the Doctrine of Christ and the False Doctrines of the Nineteenth Century, 517. Choir, Tabernacle, 199. Christian Sects an Evidence, 390. Christian, Early, by Pliny, 486. Discovery, Corroborative, 104. Degrees of Glory, 483, 516. Dead Preached to, 150. Doctrines, 439. Doctrine and Covenants Published, 452. Effects of the Doctrine, 420. Evidence, Moral, 411. Evidence, Direct, 306. Evidence, Spiritual, 424. Emigration to Rocky Mountains, 59, 106, 444, 452. Elijah, Prophet, visits the Earth, 91, 144, 164, 296. Eden, Location of Ancient, 101. Extracts, Direct extracts from Isaiah in Book of Mormon, 158. Education, Attitude of Mormons toward, 195. {vi} Faith, 5, 30, 42, 137, 203, 207, 209, 270, 286, 311, 507. Fall, The, 40, 213. Future Existence, 316. Father Revealed through the Son, 504. Faith and Works, 148, 203, 508, 532. Gifts, Spiritual, 6, 48, 220. Gathering, 6, 62, 98, 165, 258, 297, 513, 550. Gathering, Keys of, 143, 296. Godhead, 29, 141, 208, 264, 504. Godhead, Personality of, 503, 536, 537, 541. God our Father in Heaven, 208. Gifts of Spirit to remain, 219. Government of Church, 35. Gospel, Only one, 41, 121, 135, 136, 202, 529. Growth of Church, 443. Gospel Letter, Lucy Mack Smith, 543. Harris, Martin, 19, 238. Holy Ghost, 30, 47, 138, 209, 288, 510, 540. Holy Ghost, Gifts of, 84, 138, 217, 277 464. Holy Spirit of God, 209, 276. History of Church, 442, 477. Inspiration, Divine, 239. Jerusalem, The New, 143. Jesus Christ in express image of the Father, 208. Jesus Christ the Son, 504. Knowledge, Incentive to obtain, 201. Knowledge of God Essential, 503. Laying on of Hands, 5, 83, 129, 217, 276, 288, 314. Loyalty of Mormons, 198. Law of Lineage, 493. Man may become perfect, 506. Man's Spirit Immortal, 506. Man punished for Actual Sins, 5. Man Child of God, 505, 506. Missionary Notes, 8. Martyrdom of Joseph and Hyrum, 23, 59. Missionary Work, 26, 60, 195, 451. Miracles, 129, 138. Messenger, The Coming of a, 164, 168. Mormons wronged by Press, 177. Mission of Mormon Elders, 185. Mountain Meadow Massacre, 187, 348. Manuscript, Rejected, 191, 192. Martyrdom, Night of the, 283. Message, Peculiarities of the, 415. Millennium, 516. Marriage forever, 516. Necessity of Holy Ghost in the Church, 221. Necessity of Obedience to the Gospel, 531. Organization, 6, 21, 53, 58, 60. 143. 437. Ordination, 496. Obedience, 78. Officers, Early Civil, 446. Omnipresence of God, 209. Oaths, Test, 449. Officers in the Church, 225, 278, 461, 511, 538. Ordinances, 441. Priesthood, Levitical, 224. Plates, Joseph Views the, 17, 18. Plates, Joseph Receives the, 55. Priesthood, Aaronic, 20, 58. 60, 142, 223, 224, 295, 549. Priesthood, 434, 443. Priesthood, Melchizedek, 60, 142, 223, 234, 296, 549. Priesthood, Permanent order of, 492. Persecution, Missouri, 22, 59. Persecution, Illinois, 25, 59. Pioneer Days, 26. Principles, First, 41, 126, 137, 147, 228, 483, 529, 539. Prophecies fulfilled, 240, 259. Pre-existence, 306, 505. Preaching without Hire, 50, 539. Papers and Periodicals, Church, 60. Prophecy of the New Testament, 380. Prophet Predicts Removal West, 106. Prophet Predicts Escape from Enemies, 107. Prophecy about Stephen A. Douglas, 107. Plates, How Plates were Transmitted, 155. Plates of Ether, 156. Plates, Smaller Plates of Nephi, 156. Persecution and Suffering, 197, 260, 261, 451, SIS, 542, 550. {vii} Presidency Permanency, 486. Prophecy Foretelling Civil War, 298. Repentance, 5, 30, 43, 137, 148, 212, 272, 287, 313, 508. Revelation, 6, 141, 242, 489, 511, 533. Revelation, Spurious, Received, 490. Removal to Kirtland, 21, 59. Removal to Illinois, 22. Restoration, 31, 87, 164, 166, 232, 280, 292, 478, 512, 532, 551. Restored, Keys of Gathering, 171. Restoration of the Jews, 366. Reformation, 473. Resurrection, 483, 506. Organization Weighed, 489. Smith, Prophet Joseph, 11, 91, 141, 349. Smith Family, 18. Scriptures, Difficulty in Ascertaining the Meaning of the, 383. Salvation for the Dead, 32, 144, 247, 471, 514. Societies, Auxiliary, 37. Salvation, Exclusive, 66. Salvation, Individual, 213, 507. Salvation, 515. Sins, Remission of, 214. Sins of the World, 214. Sabbath, The, 514. Sacrament, 442, 514. Signs, 114. Spirits in Prison, 150, 471. Spirits, Evil. 505. Social Conditions among Mormons, 194. Stories about Mormons, 196. Statistics of Crime, 343. Statistics of Education, 343. Temples, 21, 26, 59, 143, 452. Testimony of Non-Mormon Witnesses, 178. Tithing, 514. Tabernacle, Mormon, 193. Testimony of Apostasy by Wesley, Smith's Bible Dictionary, Dr. Adam Clark, Roger Williams, 303. Testimony of the Gospel, 374. Urim and Thummim, 54. Universal Salvation, 201. Unity of Church, 513. Visions, Joseph's 13, 14, 15, 21, 53, 93, 142, 547. Vicarious Work for Dead, Necessity of, 89, 90. Valley, Salt Lake, 193. Witnesses, The Three, 110, 168, 294, 548. Work Accomplished by Prophet, 145. Work, Temple, 201. Witnesses, The Eight, 241. Warning, Day of, 262. Why we are here, 310, 506. {3} PREFACE. In presenting Volumes 1 and 2 of Scrap Book of Mormon Literature, the undersigned places within the reach of many of the saints a compilation of religious tracts that have been used and distributed by the elders of the Church in the performance of their missionary labors throughout different nations of the earth. Some of these tracts are used at present by the elders and have been instruments in the hands of the Lord of bringing thousands to a knowledge of the faith. The same may be said concerning those that are not now used, and which are contained within the covers of these volumes, which were distributed by the elders who labored as missionaries in various parts of the earth from thirty to sixty years ago. A religious tract contains the condensed thoughts upon the fundamental principles of the Gospel and the authors of many of these valuable documents, who were active in the missionary field more than half a century ago, are remembered among the brightest minds the Church has produced, they have now passed behind the veil to receive Eternal reward for their faithfulness. There are a few people in the Church who have bound volumes of religious tracts, which they have gathered together from time to time and which they prize beyond the price of money. This can be said by the compiler of these volumes and the appreciation of the few volumes of religious pamphlets which he has gathered in many missionary fields, and had bound together, conveyed to him the thought that many of the saints would appreciate having within their reach such valuable volumes. There is scarcely a man in the Church, who has performed missionary labors in his life, who will not find in these volumes something that will remind him of his missionary days, when canvassing from house to house distributing the word of God; and no doubt will bring back fond recollections of his missionary work. There are no better volumes than these for a family to have within the reach of their children, to enable them to make themselves acquainted with the fundamental doctrines of the Restored Gospel of our Lord and Savior. These documents will be invaluable to young men and ladies who are preparing themselves for future {4} missionary work. The Seventies, whose special calling it is to carry the Gospel abroad, will be benefited by perusing these pages. Many of the saints, by studying them, will remember the days of their conversion to the Gospel and will appreciate the manner in which they are now preserved for future generations. In reading these pamphlets one must understand that the Church has been a system of growth and while we have not changed in any manner the originality of the tracts, the reader will note that in giving the statistics the Church has had a wonderful growth since the first issuance of the pamphlets. It has been a labor of love upon the part of the compiler, who sincerely hopes to produce another volume at some future date that will make the compilation complete in every respect. With a heart full of gratitude to God the Eternal Father for honoring me as He has done, in permitting me to take part in the spread of the Gospel, and praying His blessings upon those who may read the pages of these volumes, I remain, Yours faithfully, BEN. E. RICH. {5} _ARTICLES OF FAITH_ OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. 1. We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost. PERSONALITY OF GOD.--Gen. i. 26, 27; v. 1; ix. 6; xviii; xxxii, 24-30; Ex. xxiv. 9, 11; xxxiii. 9-11, 20-23; Num. xii. 7, 8; John v. 19, 20; Acts vii. 55, 56; Phil. ii. 5-8; Heb. i. 3. PERSONALITY OF CHRIST.--Matt. iii. 17; John v. 26, 27; xv. xvi. xvii.; 1 Tim. ii. 5; 1 John v. 7. HOLY GHOST.--Isaiah xi. 1-3; lxi. 1; Matt. iii. 16; Mark i. 10; Luke iii. 22; John i. 32, 33; xvi. 13, 14; Acts i. 5; ii. 4; viii. 17-19; xix. 2-6. 2. We believe that men will be punished for their own sins, and not for Adam's transgression. MAN PUNISHED FOR ACTUAL SINS.--Jer. xvii. 10; Matt. xii. 36, 37; xvi. 27; 2 Cor. v. 10; Rev. xx. 12-15. 3. We believe that, through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel. ATONEMENT OF CHRIST.--Isa. liii.; Acts iv. 12; Rom. v. 12-19; 1 John i. 7-10. 4. We believe that the first principles and ordinances of the Gospel are: First, faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the Gift of the Holy Ghost. FAITH, REPENTANCE, BAPTISM AND LAYING ON OF HANDS.--Heb. xi.; Rom. i. 16, 17; x. 14, 15; Jas. ii. 14-26; Mark xvi. 15, 16; Acts ii. 38, 39; 2 Cor. vii. 9, 10; Isa. lv. 6, 7; Eph. iv. 25-32; Luke xiii. 3; Matt. iv. 17; Acts viii. 14-17; xix. 1-6; John iii. 5; Heb. vi. 1, 2. {6} 5. We believe that a man must be called of God, by "prophecy and by the laying on of hands," by those who are in authority, to preach the gospel and administer in the ordinances thereof. CALLED OF GOD.--Mark iii. 14; John xv. 16; xvii. 18; Acts xiii. 1-4; xiv. 23; Rom. x. 14, 15; Gal. i. 8-16; 1 Tim. ii. 7; Heb. iii. 1; v. 4-10; 1 Peter ii. 5-9: Rev. v. 9, 10. 6. We believe in the same organization that existed in the primitive church, viz: apostles, prophets, pastors, teachers, evangelists, etc. ORGANIZATION.--1 Cor. xii; Eph. ii. 19-22; iv. 7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. SPIRITUAL GIFTS.--Mark xvi. 15-20; John xiv. 12; Acts ii. 17; 1 Cor. xii; 1 Thess. v. 19, 20; James v. 14, 15. 8. We believe the Bible to be the Word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the Word of God. BOOK OF MORMON--Isaiah xxix. 4, 9-24; Ezekiel xxxvii. 15-28; Hosea viii. 12; John x. 16. 9. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the kingdom of God. LATTER-DAY REVELATIONS.--Ezekiel xx. 35, 36; Joel ii. 28, 29; Amos iii. 7; Mic. ii. 6, 7; Mal. iii. 1-4; iv; Acts ii. 17, 18; Jas. i. 5, 6; Rev. xiv-6. 10. We believe in the literal gathering of Israel and the restoration of the Ten Tribes. That Zion will be built upon the American continent. That Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory. GATHERING--Neh. i. 8, 9; Ps. 1. 5; cvii. 1, 7; Isa. ii. 2, 3; v. 26, 27; xi. 11-16; xliii. 5-9; xlix. 21; lx. 4, 5; Jer. iii. 14, 15; xvi 14-16; xxiii. 3-8; xxx. 1-8; xxxi. 8-12; xxxii. 37-39; 1. 4, 5; Ezek. xx. 33-38; xxxix. 28; Zech. xiv.; Matt. xxiv. 31; John xi. 52; Eph. i. 10; Rev. xviii. 4. 11. We claim the privilege of worshiping Almighty God according to the dictates of our conscience, and allow all men the same privilege; let them worship how, where or what they may. {7} 12. We believe in being subject to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law. 13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul "We believe all things, we hope all things," we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely or of good report, or praiseworthy, we seek after these things. JOSEPH SMITH. _"When the Twelve or any other witnesses stand before the congregations of the earth, and preach by the power and demonstration of the Spirit of God, and the people are astonished and confounded at the doctrine and say: 'That man has preached a powerful discourse, a great sermon,' then let that man, or those men, take care that they are humble and ascribe the praise and glory to God and the Lamb; for it is by the power of the Holy Priesthood and Holy Ghost that they thus speak. What art thou, O man, but dust? and from whom dost thou receive thy power and blessings but from God?"_ --_Joseph Smith, The Prophet_. {8} NOTES TO BE REFERRED TO DAILY BY MISSIONARIES. Each missionary of the Church of Jesus Christ of Latter-day Saints is endowed with the Holy Priesthood of God, and is sent forth as a minister of the restored Gospel of our Lord and Savior Jesus Christ. He is believed to be morally clean and upright, and should keep himself pure, sweet, and unspotted from the sins of the world. He should avoid and resist the very appearance of evil, and after performing an honorable mission, should return to his home with clean hands and a pure heart. Among the many items of counsel given by the authorities of the Church before his departure for the mission field, he should have the following indelibly stamped upon his mind and heart: 1. Keep a brief, daily journal of your life's labors, especially of all your official acts. 2. Do all things with a prayerful heart; pray vocally morning and evening, oftener when necessary, and pray secretly every day. Make each prayer appropriate to the occasion, as those for the Sacrament and Baptism are. 3. Invariably keep the Word of Wisdom, refraining from the use of tea, coffee, tobacco and intoxicating drinks. 4. Guard against familiarity with womankind. There must be no sparking, kissing, or embracing of woman--your kisses should be for home consumption, and be brought home to your loved ones, where they belong. Kissing and hugging aside from this lead to immorality, and a fallen brother not only crucifies himself, but brings misery and woe to the kindred of both parties. Immorality is the bane of missionary life. There is little more enticing, and nothing more dangerous and deadly. 5. Build up and portray the excellencies of the Gospel, but do not tear down any man's religious structure. Grant sincerity of mind, as you claim it for yourself. Discover and recognize all things praiseworthy about you. 6. Be charitable to unfortunate conditions, and be sympathetic with the afflicted. 7. Bless, but do not curse. 8. Be genteel, and pattern after best in manly manners. Do not engage in rowdy or undignified sports, but follow in the demeanor of a dignified and manly minister. {9} 9. Be pleasant and cheerful, but do not indulge in nonsense, ridicule and unseemly jesting. 10. Defend and justify the right, but contend with no man. 11. Be candid and sincere. 12. Hold sacred and do not use commonly such names as God, Jesus Christ, The Holy Ghost, Apostle, Prophet, Seer and Revelator. Elder or Brother are the common titles for members of the Melchizedek Priesthood. President and Bishop may be used where they belong. 13. Write your first name in full, or abbreviate, as "Geo." for George, "Wm." for William. Initials fail to determine the sex, or to specify clearly which person is meant. 14. Study the Scriptures carefully--the Jewish, Nephite and Latter-day revelations. Store your minds with knowledge of the truth, and the Spirit of the Lord will bring it forth in due season. As the Savior said: "Let your light so shine before men, that they may see your good works and glorify your Father which is in Heaven." 15. Be cleanly in your person and clothing, spend as little money as possible, leaving the world and your brethren to assist you in the things that are needful, thereby proving that they are disciples of the Lord. 16. Lodge, feed and pray with the people as much as possible. 17. You are sent out to preach the first principles of the Gospel, and to call all men unto repentance. You are sent to teach, and not to be taught by the world. 18. Leave your visiting and sight-seeing until your mission is completed. 19. Proper living and serving the Lord and consequent growth and development of strength and stability at home will aid you in the mission field, and, on your return home, you will be better prepared thereby to continue your labors and keep from backsliding. 20. Be careful of what money you may have; see that you do not get robbed. 21. Do not borrow money of Saints or strangers. 22. Do not make promises to write or do other favors when you get home; wait until you get home, and then do all you reasonably can. 23. Do not praise the beauties of Zion, or magnify the virtues of the Saints. Fortify the people for the trials they must meet, as they will be tried in the furnace. Urge the people to stay and maintain the work abroad in the earth, by their {10} works and their means. Thus they will gain strength to be able to stand when they do gather to Zion. If they must apostatize, it is better that they do so in their native land. 24. Start right, by avoiding all evil habits; never say in public or in private that you do not know the Gospel is true. 25. Get an understanding of the Gospel, and teach it as the spirit directs. 26. Get the spirit of your mission and keep it. 27. Seek learning by faith as well as by good study. If deficient in good English, acquire a knowledge thereof so as not to betray ignorance; but do not depend upon fine words or upon the learning of the world. 28. Live near the Lord, so that you can approach and appeal to Him on all occasions. 29. Let all your talents, affections and power be centered on the work of the ministry. 30. Seek to know the will of the Lord, and to do it. When success attends your labors, give God the glory. 31. In going and in returning, and while sojourning, remember that the Church and the Saints will be judged by your actions. 32. Your duty to yourself and to your God is to do your very best, and to do it always. 33. Be appreciative of favors, and leave your blessing with the deserving. 34. Do not enter into debates with each other or with anyone else over obscure points and passages; nor should you seek to advance beyond what the Lord has revealed. 35. Honor the laws of the country in which you labor. 36. Observe strictly the rules of the Mission and Conference Presidents. 37. Be punctual, that the Spirit of the Lord may not be grieved by the unseemliness of tardy attendance. 38. Your lives are precious; care well for your health. Excesses are wrong and bring disaster. You should not walk too much, talk too much, fast too much, eat or drink too much, or attempt too much to do without needful things. Wisdom is one of the greater gifts. 39. Your ambition to make converts should not lead you to baptize those who are unworthy. Never baptize a married woman without the consent of her husband, or children under age without their parents' consent. FRANCIS M. LYMAN, In behalf of the Council of Twelve Apostles. {11} THE PROPHET JOSEPH SMITH TELLS HIS OWN STORY. A BRIEF HISTORY OF THE EARLY VISIONS OF THE PROPHET AND THE RISE AND PROGRESS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. BY JOSEPH SMITH, HIMSELF. WRITTEN IN 1838. "1. Owing to the many reports which have been put in circulation by evil-disposed and designing persons, in relation to the rise and progress of the Church of Jesus Christ of Latter-day Saints, all of which have been designed by the authors thereof to militate against its character as a Church and its progress in the world--I have been induced to write this history, to disabuse the public mind, and put all inquiries after truth in possession of the facts, as they have transpired, in relation both to myself and to the Church, so far as I have such facts in my possession. "2. In this history I shall present the various events in relation to this Church, in truth and righteousness, as they have transpired, or as they at present exist, being now the eighth year since the organization of the said Church. "3. I was born in the year of our Lord one thousand eight hundred and five, on the twenty third day of December, in the town of Sharon, Windsor county, State of Vermont. My father, Joseph Smith, Senior, left the State of Vermont and moved to Palmyra, Ontario (now Wayne) county, in the State of New York, when I was in my tenth year, or thereabouts. In about four years after my father's arrival in Palmyra, he moved with his family into Manchester, in the same county of Ontario. "4. His family consisted of eleven souls, namely--my father, Joseph Smith; my mother, Lucy Smith (whose name, previous to her marriage, was Mack, daughter of Solomon Mack); my brothers, Alvin (who died November 19th, 1824, in the 27th year of his age), Hyrum, myself, Samuel Harrison, William, Don Carlos; and my sisters, Sophronia, Catherine, and Lucy. "5. Some time in the second year after our removal to Manchester, there was in the place where we lived an unusual excitement on the subject of religion. It commenced with the Methodists, but soon became general among all the sects in that region of country. Indeed, the whole district of country seemed affected by it, and great multitudes united themselves to the different religious parties, which created no small stir and division amongst the people, some crying, 'Lo, here!' and others, 'Lo, there!' Some were contending for the Methodist faith, some for the Presbyterian, and some for the Baptist. "6. For notwithstanding the great love which the converts to these different faiths expressed at the time of their conversion, and the great zeal manifested by the respective clergy, who were active {12} getting up and promoting this extraordinary scene of religious feeling, in order to have everybody converted, as they were pleased to call it, let them join what sect they pleased--yet when the converts began to file off, some to one party and some to another, it was seen that the seemingly good feelings of both the priests and the converts were more pretended than real; for a scene of great confusion and bad feeling ensued; priest contending against priest, and convert against convert; so that all their good feelings one for another, it they ever had any, were entirely lost in a strife of words and a contest about opinions. "7. I was at this time in my fifteenth year. My father's family was proselyted to the Presbyterian faith, and four of them joined that church, namely--my mother, Lucy; my brothers Hyrum, Samuel Harrison; and my sister Sophronia. "8. During this time of great excitement, my mind was called up to serious reflection and great though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them; but so great were the confusion and strife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong. "9. My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of either reason or sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others. "10. In the midst of this war of words and tumult of opinions, I often said to myself, What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it? "11. While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads: _If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him_. "12. Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passage of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible. "13. At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to ask of God,' concluding that if He gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture. "14. So, in accordance with this, my determination to ask of God, I retired to the woods to make the attempt. It was on the morning {13} of a beautiful, clear day, early in the spring of eighteen hundred and twenty. It was the first time in my life that I had made such an attempt, for amidst all my anxieties I had never as yet made the attempt to pray vocally. "15. After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. "16. But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being--just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. "17. It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name, and said, pointing to the other--_This is my beloved Son, hear Him!_ "18. My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right--and which I should join. "19. I was answered that I must join none of them, for they were all wrong; and the personage who addressed me said that all their creeds were an abomination in his sight: that those professors were all corrupt; that 'they draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.' "20. He again forbade me to join with any of them; and many other things did He say unto me, which I cannot write at this time. When I came to myself again I found myself lying on my back, looking up into heaven. "21. Some few days after I had this vision, I happened to be in company with one of the Methodist preachers, who was very active in the before-mentioned religious excitement; and converging with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the Apostles, and that there would never be any more of them. "22. I soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase; and though I was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy {14} of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a bitter persecution; and this was common among all the sects--all united to persecute me. "23. It caused me serious reflection then, and often has since, how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create in them a spirit of the most bitter persecution and reviling. But strange or not, so it was, and it was often the cause of great sorrow to myself. "24. However, it was nevertheless a fact that I had beheld a vision. I have thought since, that I felt much like Paul, when he made his defense before King Agrippa, and related the account of the vision he had when he saw a light and heard a voice; but still there were but few who believed him; some said he was dishonest, others said he was mad; and he was ridiculed and reviled. But all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know to his latest breath, that he had both seen a light and heard a Voice speaking unto him, and all the world could not make him think or believe otherwise. "25. So it was with me. I had actually seen a light, and in the midst of that light I saw two personages, and they did in reality speak to me; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me, falsely for so saying, I was led to say in my heart: Why persecute me for telling the truth? I have actually seen a vision, and who am I that I can withstand God, or why does the world think to make me deny what I have actually seen? For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it, at least I knew that by so doing I would offend God, and come under condemnation. "26. I had now got my mind satisfied so far as the sectarian world was concerned; and that it was not my duty to join with any of them, but to continue as I was until further directed. I had found the testimony of James to be true, that a man who lacked wisdom might ask of God, and obtain, and not be upbraided. "27. I continued to pursue my common vocations in life until the twenty-first of September, one thousand eight hundred and twenty-three, all the time suffering severe persecution at the hands of all classes of men, both religious and irreligious, because I continued to affirm that I had seen a vision. "28. During the space of time which intervened between the time I had the vision and the year eighteen hundred and twenty-three--having been forbidden to join any of the religious sects of the day, and being of very tender years, and persecuted by those who ought to have been my friends and to have treated me kindly, and if they supposed me to be deluded to have endeavored in a proper and affectionate manner to have reclaimed me,--I was left to all kinds of temptations; and mingling with all kinds of society, I frequently fell into many foolish errors, and displayed the weakness of youth, {15} and the foibles of human nature; which I am sorry to say, led me into divers temptations, offensive in the sight of God. "29. In consequence of these things, I often felt condemned for my weakness and imperfections; when, on the evening of the above-mentioned twenty-first of September, after I had retired to my bed for the night, I betook myself to prayer and supplication to Almighty God for forgiveness of all my sins and follies, and also for a manifestation to me, that I might know of my state and standing before him; for I had full confidence in obtaining a divine manifestation, as I previously had one. "30. While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, stand in the air, for his feet did not touch the floor. "31. He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrist; so, also, were his feet naked, as where his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom. "32. Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him, I was afraid; but the fear soon left me. "33. He called me by name, and said unto me that he was a messenger sent from the presence of God to me and that his name was Moroni; that God had a work for me to do; and that my name should be had for good and evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people. "34. He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fulness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants; "35. Also, that there were two stones in silver bows--and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim--deposited with the plates; and the possession and use of these stones were what constituted "seers" in ancient or former times; and that God had prepared them for the purpose of translating the book. "36. After telling me these things, he commenced quoting the prophecies of the Old Testament. He first quoted part of the third chapter of Malachi, and he quoted also the fourth or last chapter of the same prophecy, though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as it reads in our books, he quoted it thus: "37. _For behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall burn as stubble; for they that come shall burn them, saith the Lord of Hosts, that it shall leave them neither root nor branch_. "38. And again he quoted the fifth verse thus: _Behold, I will {16} reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord_. "39. He also quoted the next verse differently: _And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming_. "40. In addition to these, he quoted the eleventh chapter of Isaiah, saying that it was about to be fulfilled. He quoted also the third chapter of Acts, twenty-second and twenty-third verses, precisely as they stand in our New Testament. He said that that prophet was Christ; but the day had not yet come when they who would not hear his voice should be cut off from among the people, but soon would come. "41. He also quoted the second chapter of Joel, from the twenty-eighth verse to the last. He also said that this was not yet fulfilled, but was soon to be. And he further stated that the fulness of the Gentiles was soon to come in. He quoted many other passages of scripture, and offered many explanations which cannot be mentioned here. "42. Again, he told me, that when I got those plates of which he had spoken--for the time that they should be obtained was not yet fulfilled--I should not show them to any person; neither the breastplate with the Urim and Thummim; only to those to whom I should be commanded to show them; if I did I should be destroyed. While he was conversing with me about the plates, the vision was opened to my mind that I could see the place where the plates were deposited, and that so clearly and distinctly that I knew the place again when I visited it. "43. After this communication, I saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so, until the room was again left dark, except just around him, when instantly I saw, as it were, a conduit open right up into heaven, and he ascended till he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance. "44. I lay musing on the singularity of the scene, and marveling greatly at what had been told to me by this extraordinary messenger; when, in the midst of my meditation, I suddenly discovered that my room was again beginning to get lighted, and in an instant, as it were, the same heavenly messenger was again by my bedside. "45. He commenced, and again related the very same things which he had done at his first visit, without the least variation: which having done, he informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence; and that these grievous judgments would come on the earth in this generation. Having related these things, he again ascended as he had done before. "46. By this time, so deep were the impressions made on my mind, that sleep had fled from my eyes, and I lay overwhelmed in astonishment at what I had both seen and heard. But what was my surprise when again I beheld the same messenger at my bedside, and heard him rehearse or repeat over again to me the same things as before; and added a caution to me, telling me that Satan would try to tempt me (in consequence of the indigent circumstances of my father's family), to get the plates for the purpose of getting rich. This he forbade me, saying that I must have no other object {17} in view in getting the plates but to glorify God, and must not be influenced by any other motive than that of building His kingdom; otherwise I could not get them. "47. After this third visit, he again ascended into heaven as before, and I was again left to ponder on the strangeness of what I had just experienced; when almost immediately after the heavenly messenger had ascended from me the third time, the cock crowed, and I found that day was approaching, so that our interviews must have occupied the whole of that night. "48. I shortly after arose from my bed, and, as usual, went to the necessary labors of the day; but, in attempting to work as at other times, I found my strength so exhausted as to render me entirely unable. My father, who was laboring along with me, discovered something to be wrong with me, and told me to go home. I started with the intention of going to the house; but in attempting to cross the fence out of the field where we were, my strength entirely failed me, and I fell helpless on the ground, and for a time was quite unconscious of anything. "49. The first thing that I can recollect was a voice speaking unto me, calling me by name. I looked up, and beheld the same messenger standing over my head, surrounded by light as before. He then again related unto me all that he had related to me the previous night, and commanded me to go to my father and tell him of the vision and commandments which I had received. "50. I obeyed; I returned to my father in the field, and rehearsed the whole matter to him. He replied to me that it was of God, and told me to go and do as commanded by the messenger. I left the field, and went to the place where the messenger had told me the plates were deposited; and owing to the distinctness of the vision which I had had concerning it, I knew the place the instant that I arrived there. "51. Convenient to the village of Manchester, Ontario county, New York, stands a hill of considerable size, and the most elevated of any in the neighborhood. On the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. This stone box was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground, but the edge all around was covered with earth. "52. Having removed the earth, I obtained a lever, which I got fixed under the edge of the stone, and with a little exertion raised it up. I looked in, and there indeed did I behold the plates, the Urim and Thummim, and the breastplate, as stated by the messenger. The box in which they lay was formed by laying stones together in some kind of cement. In the bottom of the box were laid two stones crossways of the box, and on these stones lay the plates and the other things with them. "53. I made an attempt to take them out, but was forbidden by the messenger, and was again informed that the time to bring them forth had not yet arrived, neither would it, until four years from that time; but he told me that I should come to that place precisely in one year from that time, and that he would there meet with me, and that I should continue to do so until the time should come for obtaining the plates. "54. Accordingly, as I had been commanded, I went at the end of each year, and at each time I found the same messenger there, {18} and received instruction and intelligence from him at each of our interviews, respecting what the Lord was going to do, and how and in what manner His Kingdom was to be conducted in the last days. "55. As my father's worldly circumstances were very limited, we were under the necessity of laboring with out hands, hiring out by day's work and otherwise, as we could get opportunity. Sometimes we were at home, and sometimes abroad, and by continuous labor, were enabled to get a comfortable maintenance. "56. In the year 1824 my father's family met with a great affliction in the death of my eldest brother, Alvin. In the month of October, 1825, I hired with an old gentleman by the name of Josiah Stoal, who lived in Chenango county, state of New York. He had heard something of a silver mine having been opened by the Spaniards in Harmony, Susquehanna county, state of Pennsylvania; and had, previous to my hiring to him, been digging, in order, if possible, to discover the mine. After I went to live with him, he took me, with the rest of his hands, to dig for the silver mine, at which I continued to work for nearly a month, without success in our undertaking, and finally I prevailed with the old gentleman to cease digging after it. Hence arose the very prevalent story of my having been a money-digger. "57. During the time that I was thus employed, I was put to board with a Mr. Isaac Hale, of that place; it was there I first saw my wife (his daughter), Emma Hale. On the 18th of January, 1827, we were married, while I was yet employed in the service of Mr. Stoal. "58. Owing to my continuing to assert that I had seen a vision, persecution still followed me, and my wife's father's family were very much opposed to our being married. I was, therefore, under the necessity of taking her elsewhere; so we went and were married at the house of Squire Tarbill, in South Bainbridge, Chenango county, New York. Immediately after my marriage, I left Mr. Stoal's, and went to my father's, and farmed with him that season. "59. At length the time arrived for obtaining the plates, the Urim and Thummim, and the breastplate. On the twenty-second day of September, one thousand eight hundred and twenty-seven, having gone as usual at the end of another year to the place where they were deposited, the same heavenly messenger delivered them up to me with this charge: that I should be responsible for them; that if I should let them go carelessly, or through any neglect of mine, I should be cut off; but that if I would use all my endeavors to preserve them, until he, the messenger, should call for them, they should be protected. "60. I soon found out the reason why I had received such strict charges to keep them safe, and why it was that the messenger had said that when I had done what was required at my hand, he would call for them. For no sooner was it known that I had them, than the most strenuous exertions were used to get them from me. Every stratagem that could be invented was resorted for that purpose. The persecution became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible. But by the wisdom of God, they remained safe in my hands, until I had accomplished by them what was required at my hand. When, according to arrangement, the messenger called for them, I delivered them up to him; and he has them in charge until this day, being the second day of May, one thousand eight hundred and thirty-eight. {19} "61. The excitement, however, still continued, and rumor with her thousand tongues was all the time employed in circulating falsehoods about my father's family, and about myself. If I were to relate a thousandth part of them, it would fill up volumes. The persecution, however, became so intolerable that I was under the necessity of leaving Manchester, and going with my wife to Susquehanna county, in the state of Pennsylvania. While preparing to start,--being very poor, and the persecution so heavy upon us that there was no probability that we would ever be otherwise,--in the midst of our afflictions we found a friend in a gentleman by the name of Martin Harris, who came to us and gave me fifty dollars to assist us on our journey. Mr. Harris was a resident of Palmyra township, Wayne county, in the state of New York, and a farmer of respectability. "62. By this timely aid was I enabled to reach the place of my destination in Pennsylvania; and immediately after my arrival there I commenced copying the characters off the plates. I copied a considerable number of them, and by means of the Urim and Thummim I translated some of them, which I did between the time I arrived at the house of my wife's father, in the month of December, and the February following. "63. Sometime in this month of February, the aforementioned Mr. Martin Harris came to our place, got the characters which I had drawn off the plates, and started with them to the city of New York. For what took place relative to him and the characters, I refer to his own account of the circumstances, as he related them to me after his return, which was as follows: "64. I went to the city of New York and presented the characters which had been translated, with the translation thereof, to Professor Charles Anthop, a gentleman celebrated for his literary attainments. Professor Anthop stated that the translation was correct, more so than any he had before seen translated from the Egyptian. I then showed him those which were not yet translated, and he said that they were Egyptian, Chaldaic, Assyriac, and Arabic; and he said they were true characters. He gave me a certificate, certifying to the people of Palmyra that they were true characters, and that the translation of such of them as had been translated was also correct. I took the certificate and put it into my pocket, and was just leaving the house, when Mr. Anthon called me back, and asked me how the young man found out that there were gold plates in the place where he found them. I answered that an angel of God had revealed it unto him. "65. He then said to me, 'Let me see that certificate.' I accordingly took it out of my pocket and gave it to him, when he took it and tore it to pieces, saying that there was no such thing now as ministering of angels, and that if I would bring the plates to him, he would translate them. I informed him that part of the plates were sealed, and that I was forbidden to bring them. He replied, 'I cannot read a sealed book.' I left him and went to Dr. Mitchell, who sanctioned what Professor Anthon had said respecting both the characters and the translation. "66. On the 5th day of April, 1829, Oliver Cowdery came to my house, until which time I had never seen him. He stated to me that having been teaching school in the neighborhood where my father resided, and my father being one of those who sent to the school, he went to board for a season at his house, and while there the {20} family related to him the circumstances of my having received the plates, and accordingly he had come to make inquiries of me. "67. Two days after the arrival of Mr. Cowdery (being the 7th of April) I commenced to translate the Book of Mormon, and he began to write for me. "68. We still continued the work of translation, when, the ensuing month (May, 1829), we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, that we found mentioned in the translation of the plates. While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying: "69. _Upon you, my fellow, servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the Gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do over again an offering unto the Lord in righteousness_. "70. He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that this should be conferred on us hereafter; and he commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and that afterwards he should baptize me. "71. Accordingly we went and were baptized. I baptized him first, and afterwards he baptized me--after which I laid my hands upon his head and ordained him to the Aaronic Priesthood, and afterwards he laid his hands on me and ordained me to the same priesthood--for so we were commanded. "72. The messenger who visited us on this occasion and conferred this Priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James, and John, who held the keys of the Priesthood of Melchisedek, which Priesthood, he said, would in due time be conferred on us, and that I should be called the first Elder of the Church, and he (Oliver Cowdery) the second. It was on the fifteenth day of May, 1829, that we were ordained under the hand of this messenger, and baptized. "73. Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery than the Holy Ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of this Church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation. "74. Our minds being now enlightened, we began to have the scriptures laid open to our understandings, and the true meaning and intention of their more mysterious passages revealed unto us in a manner which we never could attain to previously, nor ever before had thought of. In the meantime we were forced to keep secret the circumstances of having received the Priesthood and our having been baptized, owing to a spirit of persecution which had already manifested itself in the neighborhood. "75. We had been threatened with being mobbed, from time to {21} time, and this, too, by professors of religion. And their intentions of mobbing us were only counteracted by the influence of my wife's fathers family (under Divine Providence), who had become very friendly to me, and who were opposed to mobs, and were willing that I should be allowed to continue the work of translation without interruption; and therefore offered and promised us protection from all unlawful proceedings, as far as in them lay." Such is the simple story of the divine calling of the Prophet of the nineteenth century, as told by Joseph Smith himself. He testified of these glorious things, and a few believed his words and were baptized. Thus were the initiatory steps for the establishment of the Church of Christ in completeness of power, gifts and ordinances established. The Church of Jesus Christ of Latter-day Saints was organized on the sixth day of April, 1830, at Fayette, Seneca county, State of New York, and its history has been thrillingly eventful. From the time of its establishment the work has been spread abroad, the faithful Elders going forth, like the ancient disciples, proclaiming the Gospel, raising up and organizing branches. The gifts and power of God have been made manifest, the word being confirmed by signs following the believers. In 1831, by revelation through Joseph the Seer, the few believers were directed to gather to the State of Ohio, the town of Kirtland being the headquarters of the Church. In the summer of the same year, Joseph Smith and a number of other Elders, by divine command, visited Jackson county, Missouri, which was designated as "Zion." On April 3rd, 1836, in the Temple erected at Kirtland, the Prophet Joseph and Oliver Cowdery were blessed with a glorious vision of the Savior, whose appearance they described. He signified His acceptance of the Holy House, that had been erected to His name, promising many glorious blessings upon His people, on condition that the Holy Temple be kept free from pollution. They were also visited by Moses, who committed to them the keys of the gathering of Israel and the bringing of the Ten Tribes from the North country. Elias also appeared and bestowed upon them the dispensation of the Gospel of Abraham; and, lastly, there appeared Elijah the Prophet who, in fulfillment of the prediction of Malachi, conferred upon Joseph Smith the keys to turn the hearts of the children to their fathers, informing them that the great and dreadful day of the Lord was near; and by virtue of the authority conferred upon them at that time, the hearts of those living are turning towards their dead progenitors, and a sympathetic search for genealogy is going on among the Latter-day {22} Saints, to be used by them in the great temples of the Church; where the living perform a work of salvation for the dead. To follow the believers in the divine mission of Joseph Smith through the terrible storms of persecution, to which they were subjected, would consume volumes. Wherever they established themselves they were beset on very side by mobs, who burned or despoiled their homes, in many cases murdered them in cold blood, and committed upon helpless women revolting crimes against chastity. This was particularly the case in Missouri, in which state they subsequently settled, and where they were driven from county to county, and abused with such merciless cruelty, that nothing short of the power of God saved them from annihilation, as an organized body. In fact, the Governor of the state, a wretched person named Boggs, issued an order for the extermination of the Saints, and several thousand volunteers were raised and sent to execute this execrable decree. Joseph Smith and numbers of the leading Elders were thrown into prison where they were offered for food the flesh of their brethren who had been murdered by the mobs. A council of the Volunteer Militia Mobocrats was held in relation to the disposal of Joseph Smith and his brethren. Seventeen sectarian priests, who took part in the murderous work, were urgent in the demands that they be shot. The commission of this cold-blooded deed was only prevented by General Doniphan threatening to withdraw his regiment and free himself from such devilish doings. Being driven by ruthless, relentless persecution, having been expelled from their homes and last refuge in Missouri, the Saints wended their weary steps to Illinois. Hundreds of them perished during the winter from hunger, cold, and general exposure. They built the beautiful city of Nauvoo, with a population of over 20,000, in Hancock county, Illinois, on the banks of the Mississippi, where they also erected a beautiful temple. They flourished for a time, their numbers being greatly swelled by inflowing immigration from different parts of the Union and from Great Britain. Again the fierce winds of persecution began to howl, as if the infernal regions had let loose their imps and commissioned them to take possession of the enemies of the people of God. Nothing seemed to satisfy them but the blood of the Prophet, and he seemed to realize it, for on his way to Carthage, Illinois, where he was murdered in cold blood, he said: "I am going like a lamb to the slaughter, but I am as calm as {23} a summer's morning. I have a conscience void of offense towards God, and towards all men; I shall die innocent, and it shall yet be said of me, 'he was murdered in cold blood.'" Fifty times had he been arrested on trumped-up charges, and forty-nine times had he been acquired by the courts of the land, innocent of any crime. Desperate and maddened by being continually foiled in their wicked designs, the mob finally declared that, "if law couldn't reach them, powder and ball should." On the 27th of June, 1844, while in jail, in the town of Carthage, and under the protective pledge of the governor of the State, Joseph Smith the Prophet, and his brother Hyrum, the Patriarch, were cruelly murdered by a furious mob, led by religious fanatics. Appended to the book containing the revelations received from the Lord by the Prophet Joseph, known as the Book of Doctrine and Covenants, is published the following narrative of the "Night of Martyrdom:" MARTYRDOM OF JOSEPH SMITH, THE PROPHET, AND HIS BROTHER HYRUM. 1. To seal the testimony of this book and the Book of Mormon, we announce the Martyrdom of Joseph Smith, the Prophet, and Hyrum Smith, the Patriarch. They were shot in Carthage jail, on the 27th of June, 1844, about five o'clock p.m., by an armed mob, painted black--of from 150 to 200 persons. Hyrum was shot first and fell calmly, exclaiming, "I am a dead man!" Joseph leaped, from the window, and was shot dead in the attempt, exclaiming, "O Lord my God!" They were both shot after they were dead in a brutal manner, and both received four halls. 2. John Taylor, and Willard Richards, two of the Twelve, were the only persons in the room at the time; the former was wounded in a savage manner with four balls, but has since recovered; the latter, through the providence of God, escaped, "without even a hole in his robe." 3. Joseph Smith, the Prophet and Seer of the Lord, has done more (save Jesus only,) for the salvation of men in this world, than any other man that ever lived in it. In the short space of twenty years he has brought forth the Book of Mormon, which he translated by the gift and the power of God, and has been the means of publishing it in two continents; has sent the fullness of the everlasting gospel which it contained to the four quarters of the earth; has brought forth the revelations and commandments which compose this Book of Doctrine and Covenants, and many other wise documents and instructions for the benefit of the children of men; gathered many thousands of the Latter-day Saints, founded a great city; and left a fame and name that cannot be slain. He lived great, and he died great in the eyes of God and his people, and like most of the Lord's anointed in ancient times, has sealed his mission and his works with his own blood--and so has his brother Hyrum. In life they were not divided, and in death they were not separated! 4. When Joseph went to Carthage to deliver himself up to the pretended requirements of the law, two or three days previous to his assassination, he said, "I am going like a lamb to the slaughter; but {24} I am calm as a summer's morning; I have a conscience void of offence towards God, and towards all men. I SHALL DIE INNOCENT, AND IT SHALL YET BE SAID OF ME--HE WAS MURDERED IN COLD BLOOD." The same morning, after Hyrum had made ready to go--shall it be said to the slaughter? Yes, for so it was,--he read the following paragraph, near the close of the twelfth chapter of Ether, in the Book of Mormon, and turned down the leaf upon it:-- 5. "And it came to pass that I prayed unto the Lord that he would give unto the Gentiles grace, that they might have charity. And it came to pass that the Lord said unto me, if they have not charity, it mattered not unto you, thou hast been faithful; wherefore thy garments are clean. And because thou hast seen thy weakness, thou shalt be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father. And now I--bid farewell unto the Gentiles; yea and also unto my brethren whom I love, until we shall meet before the judgment-seat of Christ, where all men shall know that my garments are not spotted with your blood." The testators are now dead, and their testament is in force. 6. Hyrum Smith was 44 years old, February, 1844, and Joseph Smith was 38 in December, 1843; and henceforward their names will be classed among the martyrs of religion; and the reader in every nation will be reminded that the "Book of Mormon," and this book of Doctrine and Cov. of the church, cost the best blood of the nineteenth century to bring them forth for the salvation of the ruined world: and that if the fire can scathe a _green tree_ for the glory of God, how easy it will burn up the "dry trees" to purify the vineyard of corruption. They lived for glory; they died for glory; and glory is their eternal reward. From age to age shall their names go down to posterity as gems for the sanctified. 7. They were innocent of any crime, as they often proved before, and were only confined in jail by the conspiracy of traitors and wicked men; and their _innocent blood_ on the floor of Carthage jail, is a broad seal affixed to "Mormonism" that cannot be rejected by any court on earth; and their _innocent blood_ on the escutcheon of the State of Illinois, with the broken faith of the State as pledged by the Governor, is a witness to the truth of the everlasting gospel, that all the world cannot impeach; and their _innocent blood_ on the banner of liberty, and on the _magna charta_ of the United States, is an ambassador for the religion of Jesus Christ, that will touch the hearts of honest men among all nations; and their _innocent blood_, with the innocent blood of all the martyrs under the altar that John saw, will cry unto the Lord of Hosts, till He avenges that blood on the earth. Amen. It was fondly hoped that, by the death of the great Prophet, the work he had been commissioned to establish would go out of existence. But it was destined to remain forever. Truth is imperishable. The enemies of the Church redoubled their efforts, thinking they could complete a work of demolition they imagined they had begun. But though, by the machinations of the wicked and the operations of fiendish hate, good and great men may be swept from the earth, the principles they advance remain behind. Men are subject to removal {25} from this sphere, it is true, but truth, eternal truth, is not susceptible to obliteration: "Truth crushed to earth will rise again." Joseph Smith was martyred, but another great man had been prepared to take up the link of the chain, which the wicked fondly hoped had been snapped never more to be welded. The Twelve Apostles, upon the death of Joseph Smith, were the highest authority of the Church. Brigham Young was their president, and recognizing this truth, he was, on December 5th, 1847, selected as president of the whole Church, and as such directed its affairs down to the time of his death in August, 1877. Mob violence did not cease with the martyrdom of Joseph and Hyrum. The dogs of war continued to let loose upon the Latter-day Saints until, finally, they had to enter into a compulsory agreement, or written compact, to leave the State of Illinois, and betake themselves to the Western wilds of America, where is was proudly hoped by their enemies, they would inevitably perish. The compulsory exodus commenced under the leadership of Brigham Young, in the depth of the winter of 1846, when the friendless wanderers passed through hardships and sufferings, in the midst of ice, snowdrifts and a temperature frequently twenty degrees below zero. While encamped on the western bank of the Missouri River, the general government sent an agent, calling for 500 of the ablest men among the Mormon exiles to aid the United States in the war against Mexico. These were promptly furnished, showing that accusations of disloyalty made against this despised people were unfounded. To add to the distress of the camp, at this juncture they learned that the sick and infirm who were left behind in Nauvoo, from inability to move with the main body, had been actually driven out of that city at the mouth of the musket and cannon by the brutal, inhuman mob. On the 24th of July, 1847, the pioneers, led by Brigham Young, entered the valley of the Great Salt Lake. Successive companies followed, and the cultivation of the soil proceeded. Until the harvest of 1848 many suffered from hunger, living upon small roots and rawhide. Mammoth volumes might be filled with narratives of the trials, vicissitudes, travels, hardships, afflictions and persecutions to which the Church of Christ has been subjected. We might speak of the difficulties the Latter-day Saints have had to cope with in their present beautiful location in the formerly barren but now smiling and fruitful valleys of the West, beyond the Rocky Mountains; how their crops have in past years {26} been destroyed by hordes of grasshoppers and crickets, yet they have plodded on their way, rejoicing and trusting in the God of Heaven, who, although He has seen fit to try and prove them, has never deserted them in the hour of need. Before the advent of Western railroads on the American Continent the pilgrim Saints, with faces turned toward the pastures of the Rocky Mountains, had to traverse, mostly afoot, the broad and almost trackless prairies, over mountains and across rivers and valleys, their baggage and the more feeble of the people being conveyed by wagons hauled by oxen. In 1866, the Latter-day Saints in Utah, inspired with deep solicitude for the pilgrims on their weary way westward, with a largeness of heart and generosity that has seldom been equalled, forwarded to the frontiers 500 wagons, with a sufficient number of cattle and men to transport them 1,100 miles--from the Missouri River to Salt Lake City. By the magic hand of industry, under the blessings of the God of Israel, that Western wilderness has been transformed into a picture of smiling fruitfulness. Besides the beautiful city of Salt Lake--the admiration of passing tourists, who flock there by thousands every year--there are nearly 500 other cities and settlements which "blossom like the rose." Temples have been erected in Salt Lake City, St. George, Manti and Logan, at a cost of over seven millions of dollars, besides hundreds of tabernacles and churches scattered throughout that region which represent other millions in money. Thus are the Latter-day Saints manifesting their solicitude for the welfare of the fathers who have gone before, by preparing places wherein they can officiate for them, "That they may be judged according to men in the flesh and live according to God in the spirit." Since then thousands of Elders have gone into all parts of the civilized world, traveling as the Apostles of old did, "without purse and without script," crying repentance to the nations, and calling on them to be baptized and escape the "damnation of hell." These Elders have left the farm, the workshop, the forge, the store, and, all the comforts of home and loved ones, and gone into Canada, Great Britain, Germany, Holland, France, Italy, Switzerland, Denmark, Sweden, Norway, Iceland, East Indies, Cape of Good Hope, Mexico, South America, South Sea Islands, Sandwich Islands, Jersey Islands, Japan, Turkey and Jerusalem, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation and kindred, and tongue and people. As a result of their warning voice thousands and tens of thousands have yielded {27} obedience to the Gospel of the Son of God, and the Church now has a membership of over 400,000 souls, and fully that many more have kept the faith and passed beyond the vale, all during the remarkably short space of seventy-five years. There have been six presidents in the Church of Jesus Christ of Latter-day Saints, as follows: Joseph Smith, Brigham Young, John Taylor, Wilford Woodruff, Lorenzo Snow, and Joseph F. Smith, the present leader of the Church, who was a member of the Quorum of the Apostles for thirty-eight years, and who attained his present position through a long life of faithfulness. At the death of President Lorenzo Snow, his predecessor, he had become the chief Apostle and was finally chosen by the highest quorum in the Church to become the Prophet, Seer, and Revelator, as was Brigham Young upon the death of the Prophet Joseph Smith. President Joseph F. Smith is a son of the Patriarch, Hyrum Smith, who met his death in Carthage jail, June 27th, 1844. Efforts have been made to destroy the work of God as instituted through the instrumentality of Joseph Smith, and all manner of falsehoods have been circulated against him and his unselfish labors. Especially have the shafts of the Evil One been directed against the Book of Mormon, men having invented all manner of theories as to its origin in order to discredit its divinity. The Solomon Spaulding story is still used by hireling priests, who "lie in wait to deceive." For fifty years and more has this been the stock-in-trade of those who object to the genuineness of this divine record, and notwithstanding these divines (?) know that the story has long ago been exploded, yet they continue to blind the eyes of their followers, because their "craft is in danger" directly the truth dawns on those who are honest in heart. The Rev. Solomon Spaulding romance is easily told: D.P. Hurlburt, a man who was once a member of the Church, but who, because of his lascivious conduct, was excommunicated, was the originator of the fabrication that the Book of Mormon had its origin in Mr. Spaulding's tale. This man Hurlburt wrote a bitter assault on the Latter-day Saints in 1836, entitled "Mormonism Unveiled," which was published in Ohio. During the time Hurlburt was gathering material for this work, he obtained from the family of the then deceased clergyman the original of the "Manuscript Story," as it was called, but discovering that it would, if published, prove fatal to his assumptions, he suppressed it; and from that time it was entirely lost sight of until the latter part of the year 1884, when a Mr. L. L. Rice, residing at Honolulu, Sandwich Islands, found it {28} among a numerous collection of miscellaneous papers which he had received from Mr. E. D. Howe, of Painesville, Ohio, the publisher of Hurlburt's "Mormonism Unveiled," when he, with his partner, purchased from that gentleman the business and good will of the Painesville Telegraph. In 1884 President James H. Fairchild, of Oberlin College, Ohio, was paying a visit to Mr. Rice, and he suggested that the latter look through his numerous papers, in the hope of finding amongst them some anti-slavery documents of value. In his search he discovered a package marked in pencil on the outside, "Manuscript Story," which, to their surprise, on perusal, proved to be the veritable, long lost romance of Rev. Dr. Spaulding, to which so much undeserved importance had been maliciously given. This manuscript was presented to Oberlin College, but not until an exact copy had been made by Mr. Rice, which has since been published in pamphlet form, and can be purchased at the Deseret News Book Store, Salt Lake City, Utah. Upon comparison it will be found that it does not bear the least resemblance in any manner to the Book of Mormon, and yet it was said that Joseph Smith obtained access to this manuscript and from its scanty pages elaborated this Book of Mormon, which he afterwards palmed upon the world as a divine record. {29} WHAT "MORMONS" BELIEVE. EPITOME OF THE DOCTRINES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. BY CHAS. W. PENROSE, OF THE "COUNCIL OF TWELVE APOSTLES." The question is often asked, what do the "Mormons" believe, and wherein do their doctrines differ from those of other religious denominations? A reply will be found in the following epitome of "Mormonism," or rather of its leading principles, for it embraces all truth from every source. The Church of Jesus Christ of Latter-day Saints is the proper name of the body of religious worshipers commonly known as "Mormons." It was organized by the authority and commandment of God in the State of New York on the 6th day of April, 1830. It derives all its doctrines, ordinances, discipline and order of Priesthood from direct divine revelation. FIRST PRINCIPLES. The first principle of the Gospel as taught by this Church is faith. This embraces faith in God the Father and in his son Jesus Christ and in the Holy Ghost. The Father is a glorified and perfect person, and Jesus Christ the Son is in His express image and likeness. One is an individual as much as the other. Each is a spirit clothed with a spiritual, yet tangible, immortal body. Spirit is substance, not immateriality. It is eternal in its essence, and so are the elements of that which is known as matter. The Holy Spirit is not a personage of tabernacle, and His influence permeates all things and extends throughout the vast domain of space, which is boundless and occupied by limitless elements, and that Spirit, proceeding from the presence of God, gives life and light to all things animate, and is the power by which they are governed, and by which the Father and the Son are everywhere present. Man is a dual being, also in the image of God, who is the Father of his spirit and the Creator of his body. Jesus was the First-born in the spirit and the Only-begotten in the flesh. {30} All men and women are the sons and daughters of God, and Jesus is their Elder Brother. By obedience to His Gospel in all things, mankind, through the redemption He has wrought, may be exalted with Him as joint-heirs to the eternal inheritance of the Sons of God, and become like Him and reign with Him in the Ineffable Presence forever. Faith in God, the Father, the Son and the Holy Ghost leads to the second principle of the Gospel, which is repentance. That is, conviction of sin, regret for its commission, and reformation by turning away from it, by ceasing to do evil and beginning and continuing to do well. Repentance leads to remission of sins, which comes through baptism administered by one having authority, in the name of the Father, and of the Son, and of the Holy Ghost. Baptism is the third principle, and is immersion in water in the likeness of a burial, succeeded by a birth. Becoming dead to sin by repentance, the believer is buried in the liquid grave and brought forth from the womb of waters, thus being born of water to a new life in Christ Jesus. The repentant believer, thus baptized, obtains the remission of sins through the shedding of Christ s blood. He who knew no sin died that sinners might be saved by obedience to His commandments. He did that for them which they could not do themselves; what they are able to do is required of them, in order that they may receive the benefits of His atonement. Thus cleansed from sin, the new-born disciple is prepared to receive the Holy Ghost. The fourth principle is the bestowal of that gift by the laying on of hands of men called and ordained of God to thus officiate in His name. Born of the water and of the spirit, the regenerated soul becomes a member of Christ's Church, and is entitled to such spiritual gifts as he or she may deserve and obtain by the exercise of faith. Some of these are wisdom, knowledge, prophecy, visions, speaking in tongues, interpretation of tongues, discerning of spirits, healing the sick, etc., etc. All the manifestations of the power of God enjoyed in former times may be and are enjoyed in His Church in latter times. The gift of the Holy Ghost opens the avenue to all intelligence. That Spirit leads into all truth and shows things to come. It is the Comforter and the Revealer. It bears witness of the Father and the Son, and brings mortals into communion with them and into union with one another. It is the true light given to every one in coming into the world, but is bestowed and manifested in a higher and fuller degree when conferred as a gift to the baptized, repentant believer. {31} No person has the right to baptize or lay on hands or administer any ordinance of the Church, unless he is called of God and ordained to act in the name of Deity. The commission given to the Apostles of old does not confer any authority upon men in this age. It was for them alone upon whom it was bestowed, and those whom they were inspired and directed to ordain unto the same power. Without divine communication now, there can be no divine authority today. THE APOSTASY. When the Apostles of Christ were killed and their immediate successors appointed, the disciples were tortured and slain, and gradually darkness came over the world and pagan institutions were mingled with the rites and order of the Church, until the apostolic authority and the true Christian spirit and doctrine were entirely subverted. Reforms that were subsequently introduced merely lopped off some evils and made some improvements; but did not and could not restore the authority and power of the primitive Christian Church and Priesthood. THE RESTORATION. In these latter days the Father and the Son have appeared and revealed anew the Gospel. Angels have ministered to man. John the Baptist brought to earth the authority of the Lesser or Aaronic Priesthood which he held when in mortality. Peter, James and John have conferred their keys of Apostleship received under the hands of Jesus of Nazareth, and the power and authority of the higher or Melchisedek Priesthood. Elijah the Prophet and others of the ancients have bestowed the keys they held, and they are all in the Church of Jesus Christ of Latter-day Saints. Under that authority the Church has been built up after the original pattern and with the same spirit, ordinances, gifts and blessings. Joseph Smith, after accomplishing the work entrusted to him by the Lord, sealed his testimony with his blood, being cruelly slain with his brother Hyrum, at Carthage, Illinois, by a mob disguised, on June 27, 1844. Joseph Smith was the instrument in the hands of the Lord to commence the work of restitution, and open the last dispensation, that of "the fulness of times." He received that divine authority under the hands of those heavenly messengers. He, by revelation and commandment, ordained others. Today there are on earth Apostles, Prophets, Evangelists, {32} Elders, Bishops, Priests, Teachers and Deacons, divinely called and authorized to teach and administer the things of the Kingdom of heaven, and the power of God attends their ministrations. Faith, repentance and baptism of water and of the Spirit administered by divine authority are essential to salvation. There is only one way. There is some good in all religions, but there is and can be but one divine religion, that is, the Gospel of Jesus Christ. It is to be preached to every creature. Persons who have died after reaching years of accountability without an opportunity of receiving it, will hear it in the spirit world, and may there obey or reject it. Heathens, Jews and all races, creeds and tongues will thus have the door of redemption opened to them. Infants who die before they become accountable need no baptism, but are all redeemed by the blood of Christ. The spirit of man is the intelligent, responsible being, an entity both before and after dwelling in the body. It was in the beginning with the Father. The sons and daughters of God, after probation in the flesh, return to Him and then, until the resurrection, associate in such sphere as they have fitted themselves to occupy; the good with the spirits of the just, the evil with the spirits of the unjust. A disembodied spirit can learn, believe, repent and yield obedience, but cannot be baptized in water, the earthly medium of purification. REDEMPTION OF THE DEAD. The living may be baptized for the dead. One who has received the ordinances of the Gospel can stand proxy for departed ancestors, who will receive the benefit of the earthly ordinances on obedience to the Gospel in the spirit. As the Spirit of Christ preached to the spirits in prison while His body was in the sepulchre, so His servants, bearing His authority, preach to "the dead" after finishing their work on earth. Ordinances for and in behalf of the dead are administered in temples built after a pattern revealed from heaven. Thus the living become saviors to the dead under Jesus Christ the Captain of their Salvation. The resurrection of Jesus of Nazareth was "the first-fruit of them that slept." All persons who have breathed the breath of life will also be raised from the dead, receiving their bodies again as He did. But everyone in his own order. Those who have put on Christ by obeying His Gospel will be Christ's at His coming, and will be quickened by His glory, the celestial, typified by the sun. After the lapse of a day of the Lord-a {33} thousand of our years-the rest of the dead will come forth, some in the terrestrial glory, typified by the moon, and others in the telestial glory, typified by the stars in their different magnitudes, the rest in a kingdom not of any degree of glory. All will be judged according to their works. Progress is the eternal order of creation. The condemned will be punished for sin, as Divine justice shall determine both as to the severity and to the duration. The purpose of punishment is the vindication of the law and the reclamation of the transgressor. Eventually all who can be redeemed will be placed in some degree of glory and advancement. Only the sons of perdition who deny the Holy Ghost after having received it, who willfully pervert the power given to them to attain the highest exaltation and who shed innocent blood will be utterly lost. The glory of those who are in Christ and become joint heirs with Him is to "inherit all things," and follow and participate with the Son and the Eternal Father forever in their glorious works. They will inherit the earth when it is purified and crowned with the glory and presence of God. They will reign as kings and priests and be ministers unto those of a lesser degree of glory in the eternal mansions. This is the last dispensation. In it Israel will be gathered, Jerusalem be rebuilt, and Palestine be the abode of the sons of Judah. The elect of God will gather from all nations to Zion on the American continent. The earth will be cleansed from corruption. Paradise will bloom again, war will cease, peace will prevail, the enmity will depart from man and brute, the curse will be removed and this globe will be glorified, shining in its own light developed to perfection. THE BOOK OF MORMON. The Prophet of the nineteenth century was directed by the angel of God to the spot where the records of the history of the former inhabitants of this continent were deposited. He obtained and translated a portion of them into the English language. It is called the Book of Mormon, because the Prophet Mormon made an abridgment of more ancient records than his own, and inscribed them upon metallic plates in hieroglyphics reformed from the Egyptian. That book has since been translated into other languages. It gives the history of two races. The first springing from a colony brought upon this land at the time of the dispersion from the Tower of Babel. The second descending from the families directed to this continent from Jerusalem six hundred {34} years before the Christian era, at the time when Zedekiah was king of Judea. It relates the wars, travels, religion, progress and decadence of those races-the progenitors of the American Indians, describes their cities, temples, forts, etc., and contains an account of the visit to this land of Jesus Christ, after His resurrection and ascension, with particulars of His ministry in establishing His Church here with the same principles, precepts, ordinances, Priesthood and blessings as in the Church on the Asiatic continent. It also speaks of the gradual apostasy of the people and the woes that came upon them through transgression. The Book of Mormon does not take the place of the Bible, but is auxiliary to it and corroborates and supports it. The Bible is the record of God's dealings with His people in the eastern world; the Book of Mormon is the record of his dealings with His people on this western land, separated from the other hemisphere, and then unknown to its inhabitants. They, with the book of Doctrine and Covenants and the Pearl of Great Price, are the standards of doctrine and discipline of the Church. Inspiration by the Holy Ghost as bestowed upon the ancient Hebrew prophets, is viewed as revelation by the Latter-day Saints. It conveys the word and will of God. Every individual in the Church is entitled to it for his or her own guidance. The President of the Church, who is a prophet, a seer and a revelator, is entitled to divine communication by any of the means which God chooses to use for this purpose. But revelation does not come by the will of man. It is God who reveals His word at the time and in the manner which He selects. Revelation for the whole Church comes through the head alone, and thus order is preserved and conflicting doctrines excluded. CELESTIAL MARRIAGE. The doctrine of celestial, that is eternal marriage, is a feature of the "Mormon" faith. By the authority vested in the head of the Church, that which is sealed on earth is sealed in heaven, and the man and woman united under that authority in an everlasting covenant are joined forever. Such was the marriage of Adam and Eve before death came by sin. The redemption of Christ restored them to their primeval state, and they stand at the head of their posterity, immortal, perfected and eternal. By obedience and fidelity to the laws of God, men and women may attain to a similar estate and enjoy unending bliss, "the man being not without the woman nor the {35} woman without the man in the Lord." The family, the home, the relation of parents and children are thus the basis of present and future happiness, and the increase thereof being perpetual, therein is the glory of the redeemed, who dwell in the presence of God and the Holy Ones, continued forever. CHURCH GOVERNMENT. The government of the Church of Christ devolves upon those who have been divinely appointed and have been accepted by the body of the Church, in which all things are to be done by common consent. At the head is the Prophet, Seer and Revelator with two counselors. These three presiding High Priests thus selected form the First Presidency, having jurisdiction over the Church in all the world. Next are the Twelve Apostles, forming a body equal in authority to the Presidency and constituting that Presidency at the death or removal of the head. They set in order the affairs of the Church in all the world under the direction of the First Presidency. The patriarchs are Evangelists and are specially ordained to pronounce blessings on the Saints by the laying on of hands, declaring their lineage and predicting events in which they will figure in time and in eternity. There is a Patriarch to the whole Church, having authority to bless all its officers and members from the greatest to the least, holdings the keys of that power. There are other Patriarchs who hold authority within the various Stakes of Zion wherein they are appointed and in which they administer the sealing blessings. The Seventy are a body of Elders forming an appendage to the Apostleship and traveling under their direction. Seven of the number preside over that body. There are a hundred and fifty of these "quorums," as they are called, each presided over by seven of their number, and all under direction of the First Seven Presidents. They form the chief missionary corps of the Church. High Priests and Elders not belonging to the councils above mentioned, are local officers for local ministrations, but may be called into the missionary field if necessary. Ninety-six Elders form a "quorum," presided over by three of their number. There are a great many of these organizations. All these officers hold the Priesthood after the order of Melchisedek. The Bishops stand at the head the Aaronic or lesser Priesthood, an appendage to the higher of Melchisedek Priesthood. {36} There are three who form the Presiding Bishopric of the Church. Other Bishops have charge of wards of the Church, and the function of the Bishopric is to minister in the temporalities of the Church. Priests, forty-eight of whom form a "quorum," presided over by a Bishop and two counselors; Teachers, twenty-four of whom form a "quorum," presided over by three of their number; and Deacons, twelve of whom form a "quorum," presided over by three of their number, constitute the rest of the organizations of the lesser Priesthood. They exist in all the wards, and are under the direction of the respective Bishoprics. Apostles, Patriarchs, Seventies, High Priests and Elders may preach, baptize and lay on hands for the gift of the Holy Ghost, and perform any duty of the Aaronic Priesthood, as the greater includes the less. Aaronic Priests may preach, teach and baptize for the remission of sins, but cannot confer the Holy Ghost by the laying on of hands. Teachers visit the members and see there is no iniquity permitted to remain in the Church. Deacons attend to temporal duties under the Bishops. A Bishop should be a lineal descendant of Aaron, but in the absence of one of that lineage, a High Priest is selected and ordained to that office. With his two counselors, also High Priests, he has charge of an organized ward and sits in judgment upon transgressors and in cases of disputes between members. An appeal is allowed to the High Council. Members residing in a given locality form a ward. A number of wards, generally those within a county, are organized into a Stake of Zion, presided over by three High Priests. A High Council, consisting of twelve High Priests, constitutes an ecclesiastical tribunal, to which appeals may be taken from decisions of the Bishops' courts. It is presided over by the Stake Presidency, who have jurisdiction over all the wards and their officers in the Stake. There are now fifty-five of these Stakes of Zion and a number of conferences and mission organizations in addition. A High Council decision is subject to review by the Presidency of the Church. All the officers of the Church are presented twice a year before the body of the Church for their acceptance or rejection. The Stake and ward authorities are periodically subject to a similar regulation. All serve without salaries. Persons engaged constantly in Church service are supported, or partly sustained, according to needs, from Church funds. Missionaries have no stipends, but travel "without purse or scrip," either paying their own expenses or relying upon friends whom the Lord raises up to their aid. {37} The revenue of the Church is derived from the tithes. One-tenth of a member's interest or increase each year is tithing. It is a free-will offering, not a tax. Temples, church buildings, etc., are erected and maintained from the tithing, and large amounts are expended for the support of the poor and the benefit of new settlements. On the first Sunday of every month a fast is held, and the amount saved from fasting is donated to the poor. The Bishops have charge of those in need and are required to see that none are left to want. AUXILIARY SOCIETIES. The Relief Societies, composed of ladies, are organized auxiliary bodies who also minister to the poor, aged and afflicted, and help prepare the dead for burial. They hold meetings of their own for instruction in women's work and intellectual, moral and spiritual advancement. The younger women and also the younger men are organized into Mutual Improvement associations, which they, separately, conduct themselves, but sometimes assemble in joint session. The Primary associations are organizations of children under older supervision, for training in Gospel principles and moral conduct. There are Sunday schools in all the wards and Stakes of Zion, connected with the Sunday School Union, and all thoroughly organized and ably conducted. Religion classes are organized in the different wards for the purpose of giving systematic training in the principles and doctrines of religion to little children, thus supplying the kind of tuition which cannot be given in the public schools, from which all religious teachings are entirely excluded. Amusements are provided for the members of the Church under direction of committees appointed by Church or ward authority. Music is of universal use, both vocal and instrumental, and is cultivated assiduously. Education is an essential feature in the Church system, and academies and colleges are maintained according to the funds available. All truth is recognized as Divine and an accepted motto is: "The glory of God is intelligence." The public school system is separate and apart from the Church schools, and is entirely under the direction of the State, no doctrinal or denominational teaching being permitted therein. It is supported by taxation. {38} DIVINE AUTHORITY. The great distinctive feature of "Mormonism" among the "Christian" denominations is its claim of direct divine origin. Present and continuous revelation from God to the Church through its earthly head, and to every member who seeks for it in his or her own behalf and guidance, is a fundamental principle of the "Mormon" faith. Divine authority is associated with it. The Church is, literally, Christ's Church, because He established it by personal communication and guides it by present revelation and inspiration, and its ministers receive their commissions by His direction. The Holy Ghost is in and with the Church, exactly as with the primitive Church and the Prophets of old. Thus, what is commonly called "Mormonism" is to its disciples verily the work of God; originating with Him and developed and promulgated under His commands and by His power; and, therefore, it will abide and prevail, and overcome all opposition, and spread over the whole earth, preparing the way for the second advent of the Messiah and the redemption and regeneration of the earth. Every soul who receives it in sincerity is entitled to a witness from God of its truth, and herein is its strength and unity and vital force. It has no conflict except with error. It wars against no nation, sect or society. It exercises no compulsion. It is the Gospel and Church and authority of Jesus Christ, restored to earth for the last days and for the last time, and therefore it will triumph and flood the world with light and truth, until darkness shall flee and Satan be bound and the kingdoms of this world become the kingdom of our God and His Christ, and He shall reign over all the ransomed globe for evermore. {39} SALVATION: A DIALOGUE BETWEEN ELDER BROWNSON AND MR. WHITBY. BY JOHN JAQUES, ELDER IN THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. _Elder Brownson_. Good morning sir. Would it be agreeable to you to read a tract? _Mr. Whitby_. O yes! thank you, sir. I take in many tracts, and read through most of them. What tracts do you distribute? _Elder B_. They are upon the principles taught by the Church of Jesus Christ of Latter-day Saints. _Mr. W_. The Latter-day Saints! Well, I cannot say that I exactly understand what their religion is. It is true, I hear a great deal about them, yet many things that I hear of them are so contradictory that I find it impossible to believe all. But if one fourth part of what is told me, is true, I must say that I cannot entertain a very high opinion of your religion. However, I think that every person ought to be at liberty to enjoy his own opinion, and I deem it especially wrong to condemn any party unheard. I make no profession of religion myself. My wife's sister, and her husband, are very staunch Wesleyans, and they tell me some extraordinary things of your people. But I always take a certain discount off what one religious person says of another's religion. Consequently I cannot believe all that Mrs. Whitby's sister and her husband tell me of your religion. And I think they are a little bigoted, for they sometimes say hard things of the Baptist and Church people, as well as of your people. But I have long wished to meet with one of the Latter-day Saint preachers, so that I might hear their own story, and I shall really consider it a favour if you will be pleased to give me a brief outline of your belief, that I may not judge your people wrongfully. I have a few leisure minutes just now. _Elder B_. I shall only be happy to impart any information that may be beneficial to you, concerning our principles. I am aware that much misunderstanding prevails respecting the Latter-day {40} Saints, and it is ever a pleasure to me to dispel that misunderstanding, and enlighten those who are willing to learn. _Mr. W_. Thank you. But we won't stand at the door. Would you walk in and sit down? _Elder B_. I will, with pleasure. _Mr. W_. Allow me to put your hat away. _Elder B_. Thank you. _Mr. W. [To his daughter]_ Mary, hand the gentleman a chair, and hang his hat up in the passage. _[To Elder B.]_ Now, sir, if you will be good enough to enlighten my mind concerning your principles, I will listen attentively, and, whether I approve of them or not, I shall certainly consider myself under obligations to you. _Elder B_. I will gladly comply with your request. _Mr. W_. But you will not consider me wearisome if I interrupt you, in the course of your relation, with an occasional question or remark, which I may be prompted to offer for my own satisfaction? _Elder B_. Don't name it, sir. It will be pleasing to me to answer your questions, to the best of the ability that God may give me, or to listen to any remark which you may feel disposed to make. But to proceed. I will give you a brief view of the first principles of the doctrine of Jesus Christ, and will refer you to a few passages of Scripture in support of them. _Mr. W_. Thank you. I am sure I shall be much gratified. _Elder B_. In the first place, we believe that there is a God in the heavens, who is the Creator and Preserver of this world and of men. God, having the right, has, in times past, manifested Himself to men, and revealed laws whereby they might be governed. Our first parents, Adam and Eve, who were created immortal--not subject to death, disobeyed the law of God. Death, and all the evils that induce it, were the penalty to which Adam, and Eve, and all their posterity were then subjected. And men cannot, of themselves, overcome this penalty, and obtain immortality.--Gen. i. ii. iii. Rom. v. 12. 1 Cor. xv. 21, 22. But God did not leave men to perish without hope. He sent His Son Jesus Christ into the world, to take human nature upon him, and to satisfy the broken law by being put to death, thereby delivering men from the power of death.--John iii. 16. Rom. v. 8. 1 John iv. 9. As all men, through Adam's sin, without any agency of their own, were subjected to death, so will all men be redeemed there from, and placed before the throne of God, free from any condemnation for Adam's sin, for {41} Christ's atonement extends so far to men, unconditionally on their part, because they had no hand in Adam's sin.--1 Cor. xv. 22. But although men are thus, without conditions on their part, made free from the effects of Adam's sin, yet, as every man must, after this, answer for the deeds done in his body (Matt. xvi. 27. 2 Cor. v. 10. Rev. xx. 13), and as every man, in some thing or other, disobeys the law of God, it naturally follows that every man will need an atonement for his individual sins, as well as one from the sin of Adam. And in order that every man may escape the penalty for his individual sins, certain conditions must be complied with. I said that all men would be redeemed, unconditionally on their part, from the penalty of Adam's sin. I have referred you to a passage or two of Scripture upon the subject. I will refer you to another, Rom. v. 18, "Therefore, as by the offense of one, judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life." Thus, you see, a man answers for his own sins only. _Mr. W_. Just so. That seems reasonable. _Elder B_. Now I will lay before you the conditions. But first, I will remark, that God has but one method of saving men. The scheme of salvation is an unchangeable scheme, both as respects the atonement of Christ, and the conditions required of men. Jesus Christ is the only name under heaven whereby men can be saved.--Acts iv. 12. 1 Tim. ii. 5. And although many men have preached divers kinds of contradictory doctrines, and have professed that they were all the doctrines of Christ, yet it is a fact that God does not send men to contradict each other. You cannot find, in the whole Bible, an instance of God's sending His servants to preach conflicting doctrines to a people, for that would conduce to endless discord, confusion, and strife, and it is written that "God is not the author of confusion, but of peace."--1 Cor. xiv. 33. And Paul the Apostle said that he or an angel from heaven, if found preaching any other Gospel than what he and his brethren had preached, should be accursed.--Gal. i. 9, 10. Depend upon it, sir, that two preachers, or two religious societies, who hold forth contrary doctrines, cannot both, in their teachings, be recognized of God. These inconsistencies cause many men to reject the Bible, and turn infidels. _Mr. W_. Why that's just my argument. I say nothing against the Bible. I find no fault with that. But this is what puzzles me--how it is that two preachers, both believing one book, one revelation from God, one code of laws, should {42} preach contradictory doctrines, and form two religious societies, always opposing and differing from each other! I cannot fathom the matter. There are Mrs. Whitby's sister, and her husband, Wesleyans, as I told you, and his brother is a Baptist--all very strong in their faith. We have them all here together occasionally, and we get up quite lively discussions. Mrs. Whitby's sister's husband and his brother cannot agree at all with each other upon religious topics, especially baptism, and then I disagree with them both, and tell them that I am very well assured that either one is wrong, or both of them are, and, consequently, I cannot join either's society until a satisfactory decision is come to. I assure you we have matters rather warm at times. We all wax quite earnest. _Elder B_. I have not the least doubt of it. Nothing is plainer than that God is not the author of both their systems of religion. But, as I was saying, the plan of salvation is unchangeable. So if we can find out what it was in the time of Jesus and the Apostles, we can decide what it is now. _Mr. W_. True. _Elder B_. I have shown, by the Scriptures, the doctrine of the atonement of Christ, and that certain conditions are required of every man to ensure the benefits of that atonement for his individual sins. I will now speak of the conditions. The first condition required of men is to believe that there is a God, and that they have done things that are displeasing in His sight, and that Jesus Christ has provided a way of escape through his atonement. I question whether any person exists who does not, at heart, believe that there is a God. And it appears to me that all men must acknowledge that they have, in their life time, done things that have not been right. But a faith in Christ's atonement is the result of a teachable spirit's hearing a message from God, to that effect. Now faith is required of all men, for "without faith it is impossible to please God."--Heb. xi. 6. And Jesus says--"He that believeth not shall be damned."--Mark xvi. 16. Some preachers say that faith is all that is necessary to salvation. But this is incorrect, for the Apostle says, that faith without works is dead, being alone.--James ii. If faith had been sufficient for salvation, Jesus Christ would never have made any other conditions known. The devils believe and tremble, but we are not informed that they will be saved. Faith is only valued by the works it leads to. Without works we have no evidence that a man has faith. _Mr. W_. I see that clearly. {43} _Elder B_. The next condition required is repentance. As all men have sinned, all men are required to repent of their sins. Says Jesus--"Except ye repent, ye shall all likewise perish."--Luke xiii. 3. See also Luke xxiv. 47. Acts xvii. 30. Now to repent, is not to mourn, and grieve, and hang down one's head like a bulrush, but to forsake everything that is evil, and to make a firm resolution, like a man, to follow those things no more. In short, to repent is to cease to do evil, and resolve to do well. This is what is required of all men. _Mr. W_. That appears right enough. _Elder B_. The third condition required is for men to be baptized in water, for the remission of their sins. This is a condition quite as important as any other, yet it is one which is little thought of by many persons, and much misunderstood by others. _Mr. W_. That is a subject upon which I have thought much, when I have heard my friends argue the matter. _Elder B_. It is a subject concerning which much diversity of opinion prevails amongst the religious world. Some persons believe baptism to be altogether unnecessary, and they sing-- "Were I baptized a thousand times, It would be all in vain." Others believe baptism to be an ordinance that can be attended to, or dispensed with, at the discretion of the believer. Now we do not agree with either of these kinds of persons. We believe that baptism is one of the essential conditions of salvation. We deem it absolutely necessary that all persons who believe and repent, should also be baptized. If we consider what baptism is for, we shall see at once its necessity. Baptism is for the remission of sins. _Mr. W_. But does not Jesus say that his blood was to be shed for the remission of sins? And does not St. John say that the blood of Jesus Christ cleanseth us from all sin? _Elder B_. If you read the preceding part of the verse in which the last passage you have quoted occurs, you will find these words--"But if we walk in the light." Now to walk in the light, is to walk in obedience to the law of God, and, as baptism is a part of the law of God, we must attend to that ordinance, or the blood of Jesus Christ will not cleanse us from _all_ sin. As to the other passage, I said, previously, that the atonement of Jesus Christ extended to the sins of all the human family, but to individual sins on conditions only. Three conditions I have named. The full benefit of the atoning blood {44} of Jesus Christ cannot be claimed, by any man, for his individual sins, until he is baptized. Baptism is nothing of itself, and cannot wash away our sins. But God has ordained that the blood of Christ for the remission of individual sins shall be available to no man till he has been baptized. No man is entitled to a pardon for his sins, until he obey that ordinance. So far, baptism is for the remission of sins; not the putting away of the filth of the flesh, but the answer--the return, of a good conscience towards God. _Mr. W_. I think I understand you. In the winter, coals are given away to the poor of this town. The gift is free to the poor, but every one who receives it must produce a ticket signed by one of the committee. Without the ticket, the coals cannot be had. Baptism is of similar importance to salvation as the ticket is to the coals, I suppose. _Elder B_. Yes. Naaman, the Syrian general, to cure his leprosy, was told to wash seven times in the river Jordan. The gift of cure was free to Naaman, but he could not have realized it independent of the seven washings. The mere washings would have availed nothing, but in their being the ordinance of the Lord consisted their efficacy. So with baptism for the remission of sins. That baptism is for the remission of sins, see Mark i. 4. Luke iii. 3. Acts ii. 38. xxii. 16. 1 Peter iii. 21. By this you will see that baptism is anything but nonessential to salvation. _Mr. W_. Why, yes, I do. _Elder B_. That baptism is an essential part of the righteous law of God is evident from the answer of Jesus, when John demurred to baptizing him--"Suffer it to be so now, for thus it becometh us to fulfill all righteousness."--Matt. iii. 15. Jesus also says that baptism is a part of the counsel of God to men--"And all the people that heard him [John], and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him."--Luke vii. 29, 30. Baptism may also be considered the door of the Kingdom of God, or the law that adopts us into the family of God. Immediately after Jesus was baptized, the heavens opened over him, and God owned His Son. Jesus says, "He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door, is the shepherd of the sheep. To him the porter openeth."--John x. 1-3. The sheepfold was the Kingdom of God, the door was baptism, the porter was John. Upon those {45} who attempt to enter any other way, will rest the imputation of dishonesty. _Mr. W_. Not a very desirable imputation, certainly. _Elder B_. No. But you see, by the illustration, the necessity of baptism. _Mr. W_. I must confess I do. _Elder B_. Baptism does not mean infant sprinkling or pouring. The true mode of baptism is by immersion. _Mr. W_. That is my opinion of the matter. When my friends have been discussing the subject, it has always appeared to me that immersion was the proper form of baptism. _Elder B_. True. This is plainly evident from the Scriptures. John the Baptist baptized in the river Jordan. If sprinkling or pouring were the mode, there would have been no necessity for his going into the river. It is true, I have seen representations of Jesus and John standing in the water, while John poured the water upon Jesus, but such a representation carries improbability upon its very face. If pouring would do, why go into the water? And we know that Jesus did go into the water, for he "went up straightway out of the water," after he was baptized, says the Evangelist.--Matt. iii. 16. "And the multitudes who went to John were baptized of him in Jordan."--Matt. iii. 6. Again, John baptized at Aenon, near to Salim, because there "was much water there."--John iii. 23. Of what advantage would much water have been, if sprinkling or pouring were the mode? A bucketful of water would sprinkle a thousand people. A very insignificant brook would suffice to baptize a nation, if pouring were the mode. If either of these were the mode, there was no necessity to choose a place of "much water." Unless immersion were the mode, we cannot see any sense in John's baptizing at Aenon because of the abundance of water there. _Mr. W_-. Certainly not. But Mrs. Whitby's sister's husband, that is, Mr. Clarke, stands much upon this point--that it is declared that John baptized _with_ water. _Elder B_. I am aware that it is so written. And I am sure that I never entertained the idea that any one could administer baptism for the remission of sins, _without_ water. John is spoken of as baptizing with water, distinguishing his baptism from the baptism of the Holy Ghost and of fire, which Jesus was to introduce. _Mr. W_. I understand. _Elder B_. Philip and the eunuch both went down into the {46} water.--Acts viii. 38. Jesus likens baptism to a birth.--John iii. 5. Now a birth argues a concealment, which immersion certainly is. St. Paul says we are _buried_ with Christ by baptism, "that like as Christ was raised up from the dead, by the glory of the Father, even so we also should walk in newness of life."--Rom. vi. 4. This is plain enough. But he goes on to say, "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." What could be a more beautiful illustration of baptism by immersion than is here presented. Immersion is a burial. Immersion is a planting in the likeness of Christ's death. Sprinkling or pouring answer neither one figure nor the other. If we are buried with Christ by baptism, we thenceforth walk in newness of life. If we are planted in the likeness of Christ's death, it is an earnest of our being one day fashioned in the likeness of his resurrection. _Mr. W_. That is certainly a striking and appropriate figure. Your ideas agree with mine very much. _Elder B_. Having settled the mode of baptism, I will now say a little on the candidates for that ordinance. Baptism being for the remission of sins, and no one, who is not old enough to discern right from wrong, being accounted a sinner in the sight of God, you will perceive that baptism is only necessary for those who have arrived at years of accountability. And faith and repentance invariably precede baptism. If you search the Bible through, you will find that the people were always taught before they were baptized. John taught the people to bring forth fruits meet for repentance, before baptism. Jesus commanded his disciples to go and teach all nations, and then baptize them. The Apostles ever taught the people to believe and repent, before they were baptized. Little children, being incapable of understanding the law of God, are not deemed responsible for non-observance of it, and, consequently, are not required to believe, repent, or be baptized. Not being subject to the law, little children are wholly subjects of the free grace of Jesus Christ, and his atoning blood redeems them without any conditions on their part. It is solemn mockery before God, to baptize little children, or to preach that they will not be saved without baptism. When they can readily distinguish between right and wrong, then commences their responsibility. _Mr. W_. I perfectly agree with what you say. But Mr. Clarke holds that baptism is in lieu of circumcision, and we know that Abraham and his seed were commanded to observe circumcision when the child was eight days old. {47} _Elder B_. Circumcision and baptism are two different ordinances, and have no relation to each other. Circumcision was a sign of the covenant which God made with Abraham and his seed. Baptism is for the remission of individual sins. Circumcision could only be performed on one sex. Baptism is binding on both. Circumcision was preceded by no teaching. Baptism is invariably preceded by faith and repentance. Both circumcision and baptism were observed by the children of Israel under Moses.--1 Cor. x. 2. So you see that circumcision and baptism are two distinct ordinances, widely differing in their nature and application. _Mr. W_. I see they are. _Elder B_. After men have been baptized, they are required to have hands laid upon them, that they may receive the Gift of the Holy Ghost. Then, according to their faithfulness and diligence in keeping the commandments of God, the various manifestations of the Holy Ghost are poured out upon men--such as the gift of speaking in foreign tongues, of the interpretation of tongues, prophecy, dreams, visions, the gift of healing, and of working miracles, discernment of spirits, &c. _Mr. W_. Do you believe in having these things now? Why one of the principal reasons that I have never joined any religious body is, that I could read in the Bible of these great and glorious gifts being enjoyed in ancient times, and I could not find any people who contended for these things now. I have expressed my thoughts on these subjects to Mr. Clarke, and his wife, and his brother, but they all declare that these blessings were only given for the establishment of Christianity, and that they, not being intended to continue upon the earth, are not now given, and, indeed, are not now needed. But I could never see the reason for this. I could see in the Bible no reason why men should not obtain these blessings now as anciently. In fact, I think the Bible decidedly encourages all men to seek after these things, for Paul says, "The manifestation of the Spirit is given to every man to profit withal." And we are well aware that salvation is just the same thing now as anciently. Men have now the same weakness to overcome, the same temptations to resist, the same devil to oppose them, and the same end to obtain as in the days of the Apostles. And why should men now not have the same blessings from the hands of the Lord to assist them in obtaining salvation, as the primitive Christians had to assist them? It is certain that either God has changed, or men have degenerated and become unworthy {48} of such distinguished blessings as the early Christians enjoyed. But I am pleased to find that you believe in obtaining these blessings, I shall be happy to listen further to your views of the matter. I am becoming much interested in your doctrines. _Elder B_. I am aware that the popular cry is that the gifts and blessings of the Holy Ghost are "done away, and no longer needed." We know they are done away, because men do not seek them, and the ancient Saints sought them earnestly. Indeed it would be marvellous for the Lord to give these blessings to men when they do not care for them, and when they think them unnecessary. He is not so prodigal of the choice gifts of His Holy Spirit. He does not cast his pearls before swine. His Spirit does not always strive with men. When they do not wish to serve Him, He gives them up to the imagination of their own hearts, to walk in their own ways. This is the cause of all the divisions in the religious world. But where is the first Scripture that says, or even hints, that the gifts and manifestations of the Holy Spirit were not intended for men until they become perfect? Not a single text of this description can be found between the lids of the Bible, but the whole tenor of the Book teaches to the contrary. Jesus Christ said that the signs Or gifts should follow those who believed.--Mark xvi. 17. He also said that the Comforter--the Holy Ghost, should abide with his disciples for ever.--John xiv. 16. Jesus also said that his Father would give His Holy Spirit to all them that asked Him.--Luke xi. 13. Peter said that God gave the Holy Ghost to all that obeyed Him.--Acts v. 32. On the day of Pentecost, Peter declared that the promise of the Holy Ghost was for the people before him, for their children, for all that were afar off, even as many as the Lord should call.--Acts ii. 39. Paul continually exhorted all Saints to seek diligently after the gifts of the Spirit, for he would not have his brethren ignorant of them, but to covet earnestly the best gifts.--1 Cor. xii. xiii. xiv. Solomon said, "Where there is no vision the people perish."--Proverbs xxix. 18. Joel prophesied that the Spirit of the Lord should be poured out most abundantly in the last days, the sons and daughters should prophesy, the old men should dream dreams, and the young men should see visions, and even upon the servants and handmaids, should the Spirit be bestowed, indeed the promise is that it should be poured out upon all flesh.--Joel ii. 28, 29. That does not look like the gifts being done away and no longer needed. It is true, Peter said that the out-pouring on the day of Pentecost was in fulfilment of Joel's prophecy, but that occasion did not {49} fully fulfil the terms of the prophecy, for very few received the Holy Spirit then, not all flesh. A more full and complete fulfilment yet awaits the prediction, and the time when will be discovered by reading the whole of the chapter--just about the second advent of the Redeemer. _Mr. W_. But is it necessary to have laid hands upon one, in order to receive the Holy Ghost? _Elder B_. Laying on of hands is the ordinance appointed of God for the imparting of the Holy Ghost.--Acts viii. 17-20., xix. 6. Heb. vi. 2. _Mr. W_. Did not Cornelius receive it without the laying on of hands, and even before he was baptized? _Elder B_. Cornelius was a Gentile. The Holy Ghost was poured out upon him and his household previous to baptism and the laying on of hands, to convince the Jews that the Gentiles were entitled to the blessings of the Gospel. Cornelius and his household were then baptized. Doubtless the gift of tongues was only imparted to them for the time being, as has been the case with persons in our day, before baptism and the laying on of hands. It is reasonable to believe that, after Cornelius and his household were baptized, Peter laid his hands upon them, as he did upon other disciples. Such a course would be pursued by the Latter-day Saints now in similar cases. _Mr. W_. But do the Latter-day Saints actually obtain these gifts? _Elder B_. Yes, some have the gift of tongues, some of interpretation of tongues, others have dreams, visions, and revelations, whilst many have been miraculously healed by the power of God. _Mr. W_. Well, really my bosom burns to hear it. [_Looking at his watch_.] But I am sorry to say that my time has expired. I have some particular business to attend to just now. Would you wait and take dinner with us. I can spare a little more time after dinner. _Elder B_. I am obliged to you, but I have several places to call at this morning, and it will be inconvenient for me to stay with you to-day. However, I will call upon you this day week, and give you any further information you may wish. _Mr. W_. Well, call when you can stay and have dinner. But I wish to ask you whether you admit persons into your Church immediately on application, or do you keep candidates a certain time on probation. _Elder B_. In ancient times candidates were not required to {50} submit to any probation, previous to entering the Church, at least I cannot read so in the Bible, neither do the Latter-day Saints require such a thing. We like men to come up boldly and say they repent of their sins, and wish to be baptized. When men do this, we do not presume to question their sincerity, unless we have very substantial reasons for doing so. We wish to encourage confidence between men, and we do not treat them as suspicious characters, until we have evidence for it. When a man turns from his sins, then is the time that he should be received with open arms by the Church, the blessings of full fellowship should not be withheld, for he is but weak in the faith, and he needs all possible encouragement. _Mr. W_. I have no fault to find with your sentiments on that head. I am sure it is very good of you to spend your time in enlightening the minds of the people, by your tracts and conversation. Of course you have a salary from your society to support you. _Elder B_. I am not an hireling, sir. I do not preach for hire or divine for money. The hireling is not the true shepherd of the flock. An hireling is apt to look a little more to the fleece than to the flock. _Mr. W_. But you cannot live on the air! _Elder B_. When Jesus Christ sent his disciples to preach in ancient times, he told them to go without purse or scrip, and their heavenly Father would see that they were provided for. Jesus said that those persons who received his servants received him, and those who rejected them rejected him, and whosoever would give only a cup of cold water to one of the least of his disciples should not lose his reward.--Matt. x. Mark vi. ix. Luke ix. This is how I am sent out, this is how all the Elders of the Latter-day Saints are sent out to preach to the world. _Mr. W_. That's noble, certainly. _Elder B_. It proves the world, whether they will receive one in the name of the Lord; it proves the servants of God, whether they can put their confidence in Him; and it proves the Lord, whether He will support His servants and open the way for them. _Mr. W_. I really wish you would stay for dinner. _Elder B_. I would, with pleasure, if my duties allowed. _Mr. W_. Well, I cannot let you go away empty. I beg you will accept of five shillings, to assist you in your laudable purpose. {51} _Elder B_. May the Lord bless you in your basket and in your store, and restore you an hundred fold. _Mr. W_. Thank you. I have much enjoyed your conversation. I am sure I am greatly indebted to you. But I must now say good day. You will not fail to call next week? _Elder B_. I will not. Good day sir. LIVERPOOL: PUBLISHED BY S. W. RICHARDS, 15, WILTON STREET, LONDON. _If the Lord Almighty should give the human family their desire in full, they would not keep the broad road to destruction, but would go cross lots to hell._ --_Brigham Young._ _A man cannot deny the truth when the spirit of God is burning in his bosom._ --_Francis M. Lyman._ _As man is, God once was. As God is, man may become._ --_Joseph Smith._ {52} SALVATION: A DIALOGUE BETWEEN ELDER BROWNSON AND MR. WHITBY. BY JOHN JAQUES, ELDER IN THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. _Elder B_. Good morning, sir. How do you do to-day? _Mr. W_. O! good morning, sir. How do you do? I hope you are well. I am happy to see you. Come, walk in and sit down. I have been expecting you, and wishing you would come. I have many things of which to ask you to-day, if you will be kind enough to inform me concerning them. Since you were here last week, my mind has been much exercised respecting your principles. What I heard from you then, has appeared to me as near the truth as anything I ever heard before. If I had any prejudice against the Latter-day Saints previous to my meeting with you, I think it is now well nigh gone. Still there are some things connected with your people, of which I wish to learn a little more. I had not opportunity last week to name these things to you, as our time was short, and we seemed to occupy it so well with other conversation, that many questions which I wished to put to you, I really was obliged to postpone till a more favourable opportunity. But after dinner, I took my pipe, as I generally do, and sat in the corner, canvassing and weighing over what we had conversed upon, and other things which we had not. When I get my pipe, I reckon myself in my study, so I puzzled for full two hours over matters relating to your people. Finally, I thought I should have the privilege of seeing you again in a few days, when I could inquire of your more fully. Now you are here, for which I am glad. Would you first of all give me a brief description of the origin, progress, and present position of the Latter-day Saints, and of the organization and different officers of your Church? _Elder B_. I will do so. About the year 1820, there was a great revival excitement among the religious societies in the town of Manchester, Ontario county, New York. This revival {53} was kept up with spirit by a series of camp meetings, in which preachers and people of all denominations joined. A multitude of converts was the result. But as they began to attach themselves to this or that society, a scene of strife and confusion prevailed, which contrasted strangely with the professions and former demeanour of both priests and people. In this town lived a young man, then in his fifteenth year. His father's family clung to the Presbyterian faith, and four of them joined that body. This young man was deeply impressed during the above excitement. But the divisions and contentions of the religious societies puzzled him, and he reflected seriously upon their conduct, asking himself who, amidst all the strife, was right, and whom he must join. While in this anxious state, he one day opened his Bible, and read that golden counsel given by James--"If any of you lack wisdom, let him ask of God, that giveth unto all men liberally and upbraideth not, and it shall be given him."--i. 5. This precious passage came with great force to the mind of this young man. The teaching exactly suited his case. He was unlearned, he was ignorant, he lacked wisdom. The preachers all claimed to be right, though, at the same time, they differed, and strove with each other. It was therefore folly to go to them to learn the truth. He wisely resolved to follow the advice of James, and "ask of God." Accordingly, this young man retired to a secluded spot, and kneeling down began to pray earnestly to the Almighty for guidance. The youth had scarcely done so, when he was suddenly seized by an invisible power, which rendered him speechless and helpless. Darkness seemed to hover around him. However, he exerted all his power to ask deliverance from the Lord, when a pillar of light, surpassing the brightness of the midday sun, appeared above the youth, and descended gradually till it fell upon him, and he felt released from his distressing bondage. When the light rested upon him, he saw two most glorious personages standing above him in the air. One spoke to him, pointing to the other, saying--"This is my beloved Son, hear him." _Mr. W_. Then this young man actually saw and spoke to the Lord, and to his Son Jesus Christ! _Elder B_. Yes. The young man asked the latter person, which of all the religious societies was right. In answer, the youth was informed that all were teaching incorrect doctrines, and that he must join none of the sects. To a certain extent this satisfied his mind. But on the evening of the 21st of September, 1823, he again prayed to the Lord for a manifestation from Him. While thus engaged, a light appeared in the {54} room, which increased until it became brighter than noonday, when immediately a personage appeared at the bedside, standing in the air. _Mr. W_. A second vision! _Elder B_. Yes. The personage had on an exceedingly white robe. His person was very glorious, and his countenance like lightning. Around him shone a halo or light superior to that which filled the room. He said he was a messenger from God, and was named Moroni [See Joseph Smith, the Prophet, page 19]. He called the young man by name, and told him that God had a work for him to do, which should cause his name to be good and evil spoken of among all people, and that a book written upon gold plates, and giving an account of the ancient inhabitants of America, was deposited in the earth, and with the book two stones in silver bows fastened to a breastplate, which were called anciently the "Urim and Thummim," and by which God revealed intelligence to His people. See Ex. xxviii. Lev. viii. 8. Deut. xxxiii. 8. I Sam. xxviii. 6. xxx. Ezra ii. 63. _Mr. W_. I recollect reading of the priests using the Urim and Thummim among the children of Israel. _Elder B_. Just so. On these plates was engraven the fulness of the everlasting Gospel, as Jesus Christ taught it to the ancient inhabitants of America. These sacred things were not to be shown to any person, except by commandment from the Lord. The place where they were deposited was shown to the young man's mind in this vision. After giving many more instructions, the messenger withdrew. While the young man lay musing on what he had seen and heard, the same messenger appeared again to him, repeating the former instructions, and adding others. A second time the messenger withdrew. Before morning he appeared a third time, and repeating what he had before communicated, added still further instructions, cautioning the youth to beware and not to be led astray. Whilst in the field the next day, the same messenger again stood before him, commanding him to go and tell his vision and the commandments he had received to his father. The youth obeyed, and his father told him that he must do as he was told by the angel, as it was of God. The young man accordingly went to the place where the records were deposited in a stone box, covered over by another stone, the middle part of the top of which was just visible above the ground. He raised the stone, and beheld the plates, the Urim and Thummim, and the breast-plate. He made an attempt to take them out, but the messenger again appeared to him and forbade {55} him, telling him the time had not yet come, but it would be four years longer. He was commanded to go to the place once a year, until the time appointed, and was informed that the messenger would meet him there. This commandment the youth obeyed, and received instruction and intelligence each time. _Mr. W_. Though he was young, he certainly underwent a considerable course of experience before he was entrusted with the commission of the work. _Elder B_. Truly so. The magnitude, importance, and sacred character of the work to which he was chosen, required the simplicity and obedience of youth, combined with the soberness and wisdom of maturity. Had an old man been chosen, he might have been too much indoctrinated with the opinions of the age, to readily obey the instructions of the heavenly messenger. Had not the youth been qualified for his great work, by a course of instruction and preparation, he might have been liable, in the lightness and thoughtlessness and inexperience of youth, to trifle with the sacred things committed to his charge. _Mr. W_. Very true. _Elder B_. On the 22nd of September, 1827, the angel placed the plates, the Urim and Thummim, and the breast-plate, in the youth's hands, charging him with the responsibility of their safe keeping. The plates were near eight inches long by seven wide, and a little thinner than ordinary tin. Engravings of the Egyptian hieroglyphic species filled both sides of the plates. They were bound together by three rings, at one edge, and were altogether about six inches thick. A part of the plates were sealed. The youth immediately prepared for their translation, which was done by means of the Urim and Thummim, as the language in which the plates were engraved was peculiar to the ancient inhabitants of America, and unknown to the present generation. About this time, he suffered much persecution, chiefly from religious persons, who had heard of his having visions, &c. He was compelled to flee for safety from Manchester, New York, to Pennsylvania. He continued to translate the record until he had finished those plates which were unsealed. All the plates were then delivered up again to the angel. After the translation, the Lord, by a heavenly messenger, showed the plates to three witnesses--Oliver Cowdery, David Whitmer, and Martin Harris. The youth also showed the plates, by commandment, to eight other persons--Christian Whitmer, Jacob Whitmer, Peter Whitmer, jun., John Whitmer, Hiram Page, Joseph Smith, sen., Hyrum Smith, and Samuel H. Smith. The testimony of these eleven witnesses precedes {56} the translation, which is entitled the Book of Mormon, the first edition of which was published in 1830. _Mr. W_. I have heard much concerning this Book of Mormon, and have always understood it to be of an apocryphal or a fabulous nature. Your history of it is certainly strange, but, to be candid, I cannot say that it is any more improbable than many things which are contained in the Bible. It is not right to hastily condemn any thing that may appear strange, for it is truly said that "truth is strange--stranger than fiction." Could you give me a short description of the contents of this far-famed book? _Elder B_. I know that many rumours and false statements are actively circulated concerning that book. Its true history I have just related. The book contains accounts of two separate and distinct races of people. The first were called Jaredites, and they emigrated from the tower of Babel. Being a righteous people, their language was not confounded, and they were led by the Lord over the ocean to the continent of America, where, occupying the northern portion principally, they became a numerous, powerful, civilized, and refined nation, and had Prophets living among them. But they finally degenerated and became corrupt, so much so, that, after inhabiting the land about fifteen or sixteen centuries, the Lord utterly destroyed them. The records of this people were engraved on twenty-four gold plates which were found by the second race who peopled this continent. This last race consisted of two colonies. The first were descendants of Joseph, and left Jerusalem in the first year of the reign of Zedekiah, about six hundred years before Christ, being directed by the Lord. They travelled by the borders of the Red Sea, then struck for the ocean, crossed the Pacific, and landed in South America. This colony, in the early part of their career, became divided into two parties. One party were termed Nephites, and were a righteous and enlightened people. The other were termed Lamanites, and became a wicked and ignorant people. The second colony were composed partly of the tribe of Judah. This people left Jerusalem in the eleventh year of the reign of Zedekiah, when the Jews were being carried captive to Babylon. These emigrants landed in North America, and soon after removed to the northern parts of South America, where, about four centuries after, they were discovered by the Nephites, in a partial state of civilization. These two peoples amalgamated, and became one great and enlightened people. Prophets existed among them. Jesus Christ himself visited them, after his resurrection, healed their sick, called twelve Apostles, and established his Church in {57} the land, in partial fulfilment of what he said to the Jews--"Other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd."--John xiv. 16. _Mr. W_. But he did not bring them, and make them of one fold with the Jews, having one shepherd. I have always understood that this passage related to the Gentiles. _Elder B_. The Gentiles were not reckoned sheep then. Besides Jesus said, at another time, that he was "not sent but unto the lost sheep of the house of Israel."--Matt. xv. 24. So he would not be likely to speak of ministering among the Gentiles. He went to the Nephites, and they heard his voice, and many followed after him. They will not be brought into one fold with the Jews, until all scattered Israel are gathered together, and "made one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all." The union of the stick or record of Joseph--the Book of Mormon, with the stick or record of Judah--the Bible, will be instrumental in producing this grand and glorious effect.--Ezek. xxxvii. _Mr. W_. I certainly never saw so much apparent appropriateness and force in those prophecies before. _Elder B_. Perhaps not. But to resume. The Nephites and Lamanites, after the visit of Jesus, ran well for a time. But they became corrupt, as years rolled on, and were often engaged in contention and bloodshed. Finally the Lamanites conquered and destroyed the Nephites, in the beginning of the fifth century after Christ. Their records were hid up in the earth by two of the last Nephite Prophets--Mormon and Moroni, in the hill where heaven directed the young man to go for the plates. The North American Indians are the descendants of the Lamanites, and what few of the Nephites mingled among them. _Mr. W_. Well surely, that is a most interesting story. The record of half a world come to light! I must certainly read that book. How does it agree with the Bible doctrinally? _Elder B_. Most admirably. Both books being written by inspiration of the same Holy Spirit, they run of course in complete unison. The Book of Mormon does not coincide with modern apostate religions, which have the form, but deny the power of godliness. That book, as may be expected, takes a bold and decided stand with the Bible, and fearlessly condemns all churches which are not backed up by the power and gifts and blessings of the Holy Ghost as the Primitive Church was. {58} On some vital points, which in the Bible appear ambiguous through mistranslation, interpolation, or perversion, the Book of Mormon speaks in the most plain and pointed language, so that none may misunderstand. _Mr. W_. Indeed. _Elder B_. I will now resume my narrative. On the 15th of May, 1829, the young man and a friend--Oliver Cowdery, being convinced of the necessity and the proper mode of baptism, went into the woods to pray on the subject. While praying, a heavenly messenger--John the Baptist, descended in a cloud of light, laid his hands upon their heads, and ordained them saying--"Upon you my fellow-servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the Gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness." The messenger said that the Aaronic Priesthood had not power to lay on hands for the Gift of the Holy Ghost, but that that power should afterwards be given, and he commanded these two persons to baptize each other, and then re-ordain each other, which they straightway did, and the Spirit of God came upon them, and they prophesied. They afterwards received the Melchisedec Priesthood, which has power to lay on hands for the Gift of the Holy Ghost, and to administer in spiritual blessings. _Mr. W_. Why did they re-ordain each other? Was not the ordination of the angel sufficient? _Elder B_. There was no one on earth who had authority to baptize these two persons, therefore the angel conferred it upon them, that they might be qualified to baptize each other. They were required to re-ordain each other after baptism, doubtless for the same reason that Jesus was baptized--that they might fulfil the law of God in its proper order, as far as possible, and thus become patterns for those who might believe on their words. _Mr. W_. Very likely. _Elder B_. When the Book of Mormon was published, some who read it became convinced of its truth, and were baptized. On the 6th of April, 1830, a Church, consisting of six members, was organized at Fayette, Seneca county, New York. That Church was the Church of Jesus Christ of Latter-day Saints. The youth who was the instrument in bringing forth the book, and in organizing the Church, was Joseph Smith. The Church increased rapidly in numbers, and in the gifts of {59} the Spirit. In the fall of the year, several Elders went to the state of Ohio, preaching, and baptized hundreds, and also introduced the Gospel into all the states west of New York. In 1831, a settlement was formed in Lake county, Ohio, and another in Jackson county, Missouri. The Saints in Ohio built a Temple to the Lord, at Kirtland, at the completion of which, in 1836, the power and glory of God were manifested in a remarkable degree. In consequence of continued persecution the Ohio settlement was abandoned in the year 1838. The Saints in Missouri laid the foundation stone for a Temple, at Independence, Jackson county, on the 3rd of August, 1831. This Temple is not yet built. The Saints were driven by mob violence from Jackson county to Clay county, in 1833. Soon after, they were driven from Clay county to Caldwell and other counties. In the winter of 1838-9, the Saints were expelled, at the bayonet's point, from the state of Missouri. In these awful persecutions and drivings, neither age, sex, nor condition was spared from the most revolting brutality, such was the relentless cruelty of the enemies of the Saints. In 1839, they began to gather on the east bank of the Mississippi, in the state of Illinois, and commenced to build up the city of Nauvoo, and soon afterwards a noble Temple. The Temple was finished and dedicated in 1846. In 1837, Elders were sent on a mission to Britain, where they succeeded in baptizing multitudes. In 1843, Elders were sent to the Society Isles, where numerous converts were made. On the 27th of June, 1844, the Prophet Joseph Smith, and his brother Hyrum, the Patriarch, were cruelly murdered by a mob, armed and disguised, in Carthage jail, twelve miles from Nauvoo, where these two men of God were thrown, for pretended crimes, and held for trial under the government pledge of personal safety. During his lifetime, Joseph Smith was embroiled in nearly fifty law-suits, yet was never legally convicted of any offence to the law of the land. In 1846, the Saints, again assailed by persecution, were compelled to quit Nauvoo. Fifteen thousand to twenty thousand people were obliged to vacate their dearly bought homes, travel across the vast prairies, and seek a home among the wild fastnesses of the Rocky Mountains. While in this condition, the government of the United States required the Saints to furnish a battalion of able-bodied men to aid in the Mexican war. This unjust requisition was complied with, and five hundred men were immediately enrolled, and sent to California, leaving their wives and families destitute in an Indian country. In July, 1847, a pioneer company of the Saints entered the Valley of the Great Salt Lake. Setting {60} aside the incidental privations of a new settlement, especially under these circumstances, that and the surrounding valleys have ever since been the peaceable and prosperous home of the Saints. They are now organized as a territory of the United States. Cities have been built, lands improved, and a Temple two hundred feet long is in progress. During the last four years, flourishing missions have been established in France, Germany, Denmark, Sweden, Norway, Iceland, Italy, Switzerland, Malta, Gibraltar, Hindostan, Australia, and the Sandwich Isles; and Elders have recently been sent to Siam, Ceylon, China, the West Indies, British Guiana, and Chili. The Latter-day Saints in Britain now number about thirty thousand. About twenty thousand have left these shores to go to the head quarters of the Church. Between two thousand and three thousand leave Britain annually, for the same destination. The Book of Mormon is published in English, Welsh, French, German, Italian, Danish, and Polynesian. The Doctrine and covenants of the Church is published in English, Welsh, and Danish. The following papers and periodicals are now in circulation--The "Deseret News," published semi-monthly, at Great Salt Lake City; the "Seer," monthly, at Washington, United States; the "Millennial Star," weekly, at Liverpool; the "Udgorn Seion," in Welsh, weekly, at Merthyr Tydfil; the "Skandinaviens Stierne," in Danish, semi-monthly, at Copenhagen; and "Le Reflecteur," in French, monthly, at Lausanne. _Mr. W_. The Latter-day Saints have certainly made a most extraordinary and rapid progress, notwithstanding their persecutions. How many kinds of ministers are there in your Church? _Elder B_. In the Church of Christ there are two Priesthoods--the Melchisedec, and the Levitical or Aaronic. The Melchisedec Priesthood is the higher Priesthood, and, as I said before, holds the power to administer in spiritual things. Apostles, Patriarchs or Evangelists, Seventies, High Priests, and Elders, are of this Priesthood. The Levitical Priesthood is the lesser Priesthood, and holds authority to administer in temporal things and outward ordinances. Bishops, Priests, Teachers, and Deacons are of this Priesthood. The Apostleship is the highest office in the Church, and can officiate in all ordinances and blessings, spiritual or temporal, and build up the kingdom of God. One of the Apostles is chosen to be Prophet, Seer, and Revelator to the Church, and he has authority to give revelations from God for the guidance of the whole Church. Since the organization of the Church, in 1830, this Prophet, Seer, and Revelator has been also the President {61} of the Church in all the world. The President is assisted by two Counsellors holding the Apostleship. These three constitute what is termed the First Presidency of the Church. The duty of a Patriarch is to bless the Saints with Patriarchal blessings. Twelve of the Apostles are organized as a Quorum, whose duty it is to travel in all the world, and introduce the Gospel, and regulate the affairs of the Church in their travels. These Twelve are of course subject to the First Presidency. One of the Twelve is President of the Quorum. There are about thirty-three Quorums of Seventies, seventy in each Quorum, as the name implies. Each Quorum of the Seventies has seven Presidents. One of these seven presides over his associates. The seven Presidents of the first Quorum preside over all the Quorums of Seventies. The duty of the Seventies is to travel in all the world, and introduce the Gospel, under the direction of the Quorum of the Twelve. The High Priests constitute a Quorum, which has a President with two Counsellors. The duty of the High Priests is more particularly to preside. Twelve High Priests are chosen as the High Council of the Church. The duty of the High Council is to try the most serious offences against the laws of the Church. The Elders constitute a Quorum, which has a President with two Counsellors. An Elder has authority to preach the Gospel, baptize, lay on hands for the Gift of the Holy Ghost, and to administer in spiritual blessings. All the officers above an Elder are also called Elders. The duty of a Bishop is to administer in the temporal affairs of the Church, and to sit as a judge upon transgressors. The duty of a Priest is to preach the Gospel, and administer in outward ordinances--such as baptism, and the Lord's supper, and to visit the members of the Church, and exhort them to faithfulness. The duty of a Teacher is to be as a father to the members, to watch over them continually, and see that there is no lying, backbiting, evil speaking, or iniquity of any kind, in the Church, and that all the members meet together often, do their duty, and live in love and union. The duty of the Deacon is to attend to the temporal well-being and comfort of the Church, and to assist the Teacher in his duties when necessary. The Priests, the Teachers, and the Deacons, each constitute a distinct Quorum, having its respective President, with his two Counsellors. The lesser offices of the Priesthood are all embodied in the higher, consequently an officer can minister in the duties of any office beneath him. Thus an Apostle can administer in the duties of High Priest, Elder, or Deacon. {62} _Mr. W_. You have a most wonderful and elaborate organization. _Elder B_. No other organization in the world is so complete, or so beautifully adapted "for the perfecting of the Saints, the work of the ministry, or the edifying of the body of Christ," which St. Paul declares to be the end of the Priesthood. _Mr. W_. How was so minute a knowledge of the various offices and their duties obtained? It is not given in the Bible. _Elder B_. Neither the Bible nor the Book of Mormon so particularly describe the offices of the Holy Priesthood, or so clearly define their duties. By revelation from God, and by the inspiration of the Holy Ghost, was this glorious knowledge given in these last days. _Mr. W_. It's passing strange! And yet I feel glad--I cannot but admire your system--But why do the Latter-day Saints leave their native land, and go to America? as I understand they do. _Elder B_. In a few words I can show you the propriety of that principle. You know very well that righteousness has no fellowship with unrighteousness. The righteous and the wicked can never live in peace and harmony. The laws of God can never be fully obeyed while the people of God are scattered among the wicked. The separation of the people of God from the wicked has been a prominent feature in all dispensations. Salvation can never be realized without this separation. Abraham was commanded to go with his family to a land that he knew not. The children of Israel were commanded to gather out of the land of Egypt, to the land of Canaan, and be separate from their enemies. The Israelites ever considered their dispersion among the nations as a most signal sign of the displeasure of the Lord. Jesus wept over Jerusalem, and said how often he would have gathered her children as a hen gathers her chickens under her wings, but the stubborn Jews would not listen to him, consequently they were scattered among all nations, the most fearful curse that ever befell that people. They still look forward, with the strongest confidence, to their gathering again to Jerusalem and to Palestine, and regard that gathering as ample recompense for the long, dreary night of scattering which they are now passing through. And the Lord has promised that the wonders of the last gathering of His people shall totally eclipse, and banish from their minds, the wonders of the gathering from Egypt.--Jer. xvi. xxxi. When the Latter-day judgments are being sent among the wicked, does not St. John {63} say that a voice is to be heard from heaven--"Come out of her [Babylon-the wicked nations], my people, that ye be not partakers of her sins, and that ye receive not of her plagues?"--Rev. xviii. 4. And Joel says, "In Mount Zion, and in Jerusalem, shall be deliverance," in the last days.--Joel ii. 32. We know where Jerusalem is, and God has revealed that the Mount Zion of the last days is in America, and has also commanded His people to gather there, and prepare themselves to dwell in peace when Jesus Christ shall come. The Jews will return to Jerusalem by and bye. At your leisure, read Isaiah ii. v. xi. xliii. xlix. Zech. x. Ezek. xi. xx. xxxiii. Zeph. iii. Jer. xxxii. Many other passages might be named, but these prove that a mighty gathering of the people of God was to occur in the last days. It is now being fulfilled. _Mr. W_. I will read the passages. But I have one thing more to name. I am told that the Latter-day Saints believe in a man's having more wives than one. This, if true, is opposed to my feelings, and to my ideas of propriety and morality. Is this doctrine believed in and practised by your people? If so, how can you reconcile it with Scripture and morality? _Elder B_. This doctrine is believed in by the Latter-day Saints. It is practised by them in the Territory of Utah. There is no law there to forbid polygamy. But they do not practise it in England, or in any country where the law of the land forbids the practice. Your feelings, and your ideas of propriety and morality, are induced by your education. In this country, men and women are educated to believe that polygamy is flagrantly immoral, and nothing more or less than licentiousness. This is a most erroneous idea. There is an immense difference between a man's holding illegal and promiscuous intercourse with the other sex, for the pleasure of the moment only, regardless of consequences, and his legally marrying several wives, and honourably supporting them and their children. In the first case, there is a grave abuse of the sexual powers, and a grievous violation of the highest and holiest principles. In the second case, there is nothing of this kind, but merely an extensive development of those powers and principles. There is far less licentiousness in the East, where polygamy prevails, than in the West, where it is illegal. As regards Scripture, there is not a word in the Bible condemning polygamy, not a word. On the contrary, the most righteous men known in sacred history, advocated and practised this principle. Did God favour them the less on that account? Not a jot. He was the author of the principle. In certain instances, an Israelite could not obey the law of God, without {64} taking more wives than one. For example--a childless widow had legal claim on her deceased husband's brother, or nearest male relative, for the fulfilment of marital duties. If the brother or relative refused to fulfil these duties, he was publicly disgraced by the woman. Deut. xxv. _Mr. W_. I acknowledge that there is an essential difference between the two cases you mention. But as respects the law in Israel, I thought that Jesus Christ did away with that. _Elder B_. There is no record of his doing away with it. He said--"Think not that I am come to destroy the law, or the Prophets; I am not come to destroy, but to fulfil." Matt. v. 17. _Mr. W_. But would not polygamy make the women jealous of each other? _Elder B_. There is no cause for it. We are all redeemed by one Lord--should that make us jealous of each other? We are all the children of one heavenly Father--should that make us jealous? You have several children--should that make your first-born jealous of the others? Just as little cause exists for the association of jealousy with polygamy. Indeed it is calculated to dispel jealousy. For instance--In this country, three young women all love the same young man. Being rivals, it is quite natural to suppose that the young women, through their jealousy, hate each other in exact proportion as they love the young man, because they know that the law will not allow him to be married to them all, and consequently when one has obtained him the others have irrecoverably lost him. If polygamy were allowed, this jealousy would not exist, because a woman would know she could be married to any man she loved, if she could win his affection, which part of the business might be safely entrusted to her. _Mr. W_. But what advantages would accrue through a man's having more wives than one. _Elder B_. I have just told you one very great advantage--a woman could, without fear of rivalry, become the wife of the man on whom she had set the purest and warmest affections of her soul. She would not be compelled, as many are now, to throw herself away on some brute in human form, who would scarcely pass the honeymoon before he treated her worse than his cattle. Such wretches do not deserve a wife at all. But what are women to do? You can't unsex them. Women are women, after all, and they know they have a right to husbands and protectors. If they cannot get as good as they wish, they will get as good as they can. Therefore leave their choice free as to whom they shall have. A woman gives herself wholly and entirely, body and affections, to a man. She {65} ought surely to be allowed to bestow such a gift on whom she pleases. She ought certainly to choose whatever man she pleases to hold unlimited and sole control over her person and property. If this were more extensively the case, we should hear less of wife beating and wife murdering, accounts of which figure so conspicuously in our newspapers. Now polygamy would grant the advantage named, whereas monogamy is one of the greatest bars to the happiness of the female sex. _Mr. W_. But would you have all men marry several wives each? _Elder B_. That would not necessarily follow. It would be more likely that good men would each have several wives, and that bad men would find it difficult to get any wife to ill-use and beat. This would bring to men a reward and a punishment, in which the women would be proud to administer, and which would do more for their protection than all the legislative enactments in the world. _Mr. W_. Well, I must think upon this subject. I certainly do not feel to object so much to it as I did before I named it to you. _Mary_. [_Mr. W.'s daughter_.] Dinner's ready, please, father. _Mr. W_. Then I suppose we must retire. You shall stay and have dinner with me, and then you shall be at liberty to attend to your business, as I think I shall have detained you long enough to day. By the bye, I have read the tract you lent me, I like it very well. I shall certainly go to your meetings, and hear a little more, and I will not promise you that I shall not be a Latter-day Saint yet, for I must say that your religion is more consistent with the Bible than any other which I have examined. _Elder B_. You can't do better, sir, I assure you. LIVERPOOL: PUBLISHED BY S. W. RICHARDS, 15, WILTON STREET, LONDON. {66} EXCLUSIVE SALVATION. BY JOHN JAQUES, ELDER IN THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. The doctrine of Exclusive Salvation, or salvation by _one_ Lord, _one_ Faith, _one_ Baptism, _one_ method, _one_ system, _one_ Gospel, _one_ Priesthood only; is at the present time an exceedingly unpopular doctrine. But popularity or unpopularity can never make truth error, nor error truth. If the doctrine of exclusive salvation be a false doctrine, world-wide popularity will never make it true. If, on the contrary, it be a true doctrine, the most crushing unpopularity will never destroy its immutability and truthfulness. The subject, then, should be investigated in the abstract, entirely independent of popularity or unpopularity. Let us rather call to our aid common sense, reason, and revelation. My object will be to show most clearly that exclusive salvation is a true, reasonable, and scriptural doctrine, that it is an absolute impossibility for a real _Bible believer_ to entertain a contrary thought. Ostensibly a great part of Christendom disavow exclusive salvation. But, if the point be pressed home, all sects must acknowledge the truth of the doctrine, or at once proclaim themselves false teachers, impostors, deluders, entirely destitute of the least shadow of legal authority to officiate as teachers of religion. One or other of these conclusions is inevitable. I ask the Baptist minister, what induces him to occupy his time in preaching up a particular creed? Why not labor in the fields, or at some mechanical trade? He answers, he can be more usefully employed in preaching. I ask, of what use is his preaching? His answer must be, for the salvation of souls. But I may further remark, the established church is supposed to exist for the very purpose of saving souls; has colleges for to properly qualify persons to preach; has a church in nearly every village where salvation is supposed to be taught; has ministers who are paid, pensioned, salaried, for the express purpose of doing this necessary work of salvation. Why not leave the work of salvation to them altogether? Why interfere in their appointed and acknowledged {67} calling? His answer must be, his only answer can be, that the established church is not the true church; that its ministers have no true authority, and that they do not preach the true method of salvation; that his own Baptist church is the true church of Christ; that Baptist ministers are the true authorized preachers of salvation, and that they preach the true and only method of salvation. He cannot shrink from this. He is driven in a corner. There is no way of escape. He must either own his neighbor churchman a false teacher, and himself a true one, or confess himself a base, hypocritical impostor, having no authority whatever: a wretched wanderer to the depraved vitiated mental tastes and itching ears of a dishonest or deluded portion of the community. Thus he cannot deny the doctrine of exclusive salvation; he is pushed upon it, and it breaks him to pieces. Some might be inclined to suggest the idea that both Episcopalian and Baptist churches are true, that the ministers of both churches have authority--equal authority, the one with the other. This is virtually condemning both parties. It is utterly impossible for two opposing churches of equal authority to be one true church, or part and parcels of the true church. No sane person could broach such an idea. Two conflicting principles can never become one principle, worlds without end. One principle must drop. If you tell me that two disagreeing sects have equal authority, I am bold to affirm that neither of them have any authority at all, and every sensible man will back my affirmation. Her Majesty, Victoria, is the true and rightful queen of England. Her claim is undoubted, her authority is indisputable. She reigns exclusively. Why? Because she is the nation's only true sovereign. It is the thing impossible for any other woman to have just claim to equal authority. The royal prerogative is vested solely in one person. No other person can have the slightest legal claim to it. So the true and legal authority and prerogative of salvation can be solely vested in one church. No other church can have the slightest lawful claim to it. The true Church may have many branches upon various portions of the earth's surface, but they must all be united, and subject to the Head. Two true churches, two true creeds, two true preachers, differing from each other, contradicting each other, present an irreconcilable impossibility. It is perfectly senseless--monstrous--the wildest, most far-fetched idea that could be conceived. Its birthplace must have been "beyond the bounds of time and space." The simplest capacity, the narrowest {68} mind, can perceive at a glance the thorough unreasonableness of such an idea. Yet unreasonable as it is, senseless as it is, monstrous as it is, still it is a favourite point, a bright specimen of the wise folly of our "gospel blaze," Christendom. Can we wonder at the rapid spread of deism, atheism, infidelity, or unbelief, when we consider the foolish, nonsensical doctrines which are gravely taught in our day, with all the sanctity, longfacedness, impudence, and insolence, imaginable? Can we wonder the world is sick of religion? Is it strange that intelligent Roman Catholics should consider sectarianism a wicked soul-destroying heresy? What is the natural effect of men seeing an hundred opposing sects, all believing differently, teaching differently, and acting differently, yet at the same time taking one another by the hand as brothers, and with all gravity declaring to the world they have conjointly one faith, one hope, one calling? Why, the natural, the legitimate effect is, that straightforward thinking men will consider them all as so many arch deceivers, conniving at the accomplishment of party purposes, or grossly ignorant of what they affirm, and in either case their profession is a misnomer upon themselves. On the other hand: what is the natural effect upon clear-minded men of an hundred different sects, all calling themselves Christians, all believing in one Bible, one code of laws, all professing to be guided by one spirit; yet, at the same time, none teaching in accordance with the Bible, each one teaching contrary doctrines, each one governed by contrary laws, each one actuated by contrary spirit, each one openly declaring all the rest are false, and, of course, condemning them to eternal flames? Let us take the answer of Cobbett, "The natural, the necessary effect is, that many will believe that none of them have truth on their side, and, of course, that the thing is false altogether, and invented solely for the benefit of those who teach it, and who dispute about it." The French infidels knew full well there could be but one true religion; consequently, if forty were presented before them, thirty-nine must of necessity be false. View it whichever way we will, the notorious inconsistency of sectarianism is singularly manifest. THERE IS ONLY ONE TRUE FAITH. Common sense, reason, and revelation establish the undeniable fact. It is, out of sheer necessity, an incontrovertible truth. A deist, or an atheist, is called all sorts of ill names, and his society considered pestiferous by professing Christians, because he will not associate the inconsistencies, confusions, and glaring contradictions of modern Christianity, with the beautiful, sublime, and magnificent idea of an overruling {69} Deity, possessing infinite power, wisdom and glory. Whilst these same professing Christians embrace with cordial affection those who credit the monstrous lie, the base calumny, the heaven-daring libel, that the Great Jehovah is the grand author of all this confusion. O folly! Fie, fie! Christendom! The doctrine of exclusive salvation is an eternal principle, indestructible as the Throne of Jehovah. It existed before the first creation, has existed ever since, and will exist after the last creation. Were it not for this principle of exclusiveness there would be no law, no justice, no mercy, no order, no organization, no honor, no glory, no virtue; no reward, no punishment, no heaven, no hell; nothing to fear, nothing to hope. This earth would be as good as heaven, and Jehovah's throne no more to be desired than the prison-house of the damned. It is this very principle of exclusiveness that creates the difference between truth and error, between angels and devils, between salvation and damnation. It is this very principle that determines, with unerring certainty, every gradation between virtue and vice, between honour and dishonour, between glory and shame. But now let us examine scripture evidence upon the subject of exclusive salvation. We will begin in the beginning, and trace downwards in the course of time. The only way in which the harmony of heaven could be maintained was by rigid observance of the exclusive doctrine of perfect submission to the head. Lucifer, son of the morning, undertook to question the point. He was cast down. Others sided with him and shared his fate. Adam was placed in the garden of Eden, where was everything that would please the eye, captivate the senses, or delight the heart. Jehovah revealed to him the doctrine of exclusive salvation: "In the day thou eatest thereof thou shalt surely die." The only, the exclusive method of salvation proposed from sin, sorrow, and death, was this,--abstinence from the fruit from a particular tree. It was an irrevocable decree, by lawful authority, even the Eternal God. It mattered not what the devil said, what Eve said, or what any other personage said, however exalted his station or great his authority. The doctrine of exclusive salvation was given; it was true, it was faithful. The devil, wily and subtle, preached against exclusive salvation; said it was a false doctrine: "Ye _shall not_ surely die." He deceived Eve; Eve persuaded Adam; Adam transgressed; the devil was proved a liar; Adam discovered by painful experience, and his posterity to this day are witnesses in themselves of the truth of the {70} doctrine of exclusive salvation. Thus it will be seen that it is a true doctrine, and the devil the opposer of it from the beginning. But we must pass hastily through the scriptures. We have not space nor time to examine the testimony of the ancient worthies, the prophets, one by one, or we should discover that they all, without exception, preach the doctrine of exclusive salvation; who were sent to preach at all. We come to Noah, the famous diluvian preacher of righteousness. One hundred and twenty years whilst the ark was building did Noah preach the doctrine of exclusive salvation. The only, the exclusive method of salvation prepared and appointed, was the ark. It was perfectly immaterial what other prophets or teachers might teach or believe. The doctrine of Noah was true, and God would authorize no one to preach any other contrary doctrine. Noah's doctrine was an exceedingly unpopular doctrine, if we may judge by his numerical success. The majority of mankind made light of it: "They were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark." The terrific roar of the overflowing waters was a fearful testimony to the antediluvians, in favour of the doctrine of exclusive salvation. Lot preached the doctrine of exclusive salvation; and the inhabitants of Sodom and Gomorrah experienced its truth to their utter dismay, consternation, and destruction. Moses preached the doctrine of exclusive salvation, and the punishments consequent upon opposition to this doctrine were severely felt by the Egyptians at the Red Sea, by the Israelites in the wilderness, and by the Canaanites who fell before the children of Israel. Looking up to the brazen serpent made by Moses, was the exclusive method of salvation from the deadly effects of the bite of the fiery serpents which the Lord sent. Korah, Dathan, Abiram, Saul, Uzzah, and the prophets of Baal, can testify to the truth of this doctrine. Naaman's indignant wrath, and haughty pride were all in vain; his servant persuaded him that the exclusive method of salvation from his leprosy consisted in obedience to the voice of God, even washing himself seven times in the river Jordan. No matter what Naaman or anybody else thought or said. _Six_ washings in the river Jordan would not have availed anything, neither would _seven_ washings in _any other river_ but the river Jordan have produced the desired effect. {71} Repentance at the preaching of Jonah, proved exclusive salvation to the Ninevites. John the Baptist preached the doctrine of exclusive salvation: "And now also the axe is laid unto the root of the trees; therefore every tree which bringeth forth not good fruit is hewn down and cast into the fire." Jesus Christ preached the doctrine of exclusive salvation: "Verily, verily, I say unto you, except a man be born of water and of the spirit he cannot enter into the kingdom of God. Except ye repent, ye shall all likewise perish. I am the way, the truth, and the life; no man cometh unto the Father but by me. He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a _thief and a robber_. There shall be _one_ fold and _one_ shepherd. Holy Father, keep through thine own name those whom thou hast given me, that they may be one as we are. Go ye into all the world, and preach the gospel to every creature; he that believeth and is baptized shall be _saved_, but he that believeth not shall be _damned."_ Exclusive enough this. There were many Pharisees, Sadducees, and Essenes, in the days of Jesus, but their religions were not sufficiently exclusive: "Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall _in no case_ enter into the kingdom of heaven." On the day of Pentecost, Peter, filled with the Holy Ghost, preached the doctrine of exclusive salvation to men of every nation under heaven. Hear him: "Repent and be baptized every _one of you_, in the name of Jesus Christ. Save yourselves from this untoward generation." Three thousand persons believed the word of exclusive salvation by Peter, and in token thereof were baptized the same day. The reader will recollect that these three thousand persons were not what are generally considered _wicked sinners_, but _religious, devout men_, who had proven their sincerity and faithfulness by coming up from all nations to Jerusalem, expressly "to worship." But their religion, their devotion, their worship was insufficient; it was not exclusive enough, and Peter had sufficient charity to boldly proclaim this. Sincerity in an individual is _no proof_ that he is in the "right way." I might wish to go from Manchester to Edinburgh, but if I unwittingly started on the London road, with my back to Edinburgh, I should not reach the place of my destination, but every step I took would increase the distance between me and it. The only, the exclusive means by which I could reach Edinburgh, would be to travel on the road to Edinburgh. {72} Hear Peter further: "Neither is there salvation in any other, for there is none other name under heaven given amongst men whereby we must be saved." Though Cornelius received the ministration of angels, and the gift of the Holy Ghost, he found that salvation was exclusive, and Peter commanded him to be baptized, in order that he might be saved. The devils know the truth of the doctrine of exclusive salvation. Said one,--"Jesus I know, and Paul I know, but who are ye?" James preached the doctrine of exclusive salvation: "But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. For whosoever shall keep the whole law, and yet offend in _one point_, he is _guilty of all."_ Jude preached the doctrine of exclusive salvation. "It was needful for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. These be they who _separate themselves_; sensual, having not the Spirit." St. John preached the doctrine of exclusive salvation: "They went out from us, but they were not of us; for if they had been of us, they would no doubt continued with us; but they went out that they might be made manifest that they were not of us. These things have I written unto you concerning them that seduce you. Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone into the world. We are of God; He that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the Spirit of truth, and the Spirit of error. He that hath the Son hath life; and he that hath not the Son of God hath not life. And we know that we are of God, and the whole world lieth in wickedness. Whosoever transgresseth and _abideth not_ in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ he hath both the Father and the Son. If there come any unto you, and bring not _this doctrine_, receive him not into your house, neither bid him God speed; for he that biddeth him God speed, is partaker of his evil deeds." Lastly, the apostle Paul firmly believed and strenuously contended for the doctrine of exclusive salvation. He knew it was the hope of the righteous, and the bulwark of heaven. {73} What does he say? "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye _could not be justified_ by the law of Moses. For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth: to the Jew first, and also to the Greek, now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the _same thing,_ and that there be _no divisions_ amongst you: but that ye be perfectly joined together in the _same_ mind and in the _same judgment_, for it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions amongst you. Now this I say, that every one of you saith, I am of Paul and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? was Paul crucified for you? or were you baptized in the name of Paul? For ye are yet carnal; for whereas, there is amongst you envying and strife, and divisions; are ye not carnal, and walk as men? For while one saith, I am of Paul, and another I am of Apollos, are ye not carnal [A]? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? For other foundation can no man lay than that is laid, which is Jesus Christ." [Footnote A: For whilst one saith, I am of Wesley; and another says, I am of Luther; and another says, I am of Calvin; and another says, I am of Campbell, are ye not carnal? We have need to learn again the _first principles_ of the gospel.] "Be perfect, be of good comfort, be of _one mind_. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another: but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach _any other gospel_ unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again. If any man preach _any other gospel_ unto you than that ye have received, let him be accursed. O foolish Galatians, who hath bewitched you, that ye should not obey the truth? That in the dispensation of the fulness of times he might gather together _in one_ all things in Christ, both which are in heaven and which are on earth. For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named. There is _one_ body and _one_ Spirit, even as ye are called _one_ hope of your calling. _One_ Lord, _one_ faith, {74} _one_ baptism, _one_ God and Father of all, who is above all, and through all, and in you all. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children tossed to and fro, and carried about with every kind of doctrine by the sleight of men, and cunning craftiness, whereby they lie and wait to deceive. That ye stand fast in _one_ Spirit, with _one_ mind, striving together for the faith of the Gospel, when the Lord Jesus Christ shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. Now the Spirit speaketh expressly that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils, _speaking lies in hypocrisy_. Take heed unto thyself and unto the doctrine: continue in it; for in doing this thou shalt both save thy self and them that hear thee. This know, also, that in the last days perilous times shall come; for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God, having a _form_ of godliness but denying the _power_ thereof: from such turn away. Ever _learning_, and never able to come to the _knowledge_ of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobates concerning the faith. But evil men and seducers shall wax worse and worse, deceiving and being deceived; for the time will come when they will not _endure_ sound doctrine, but _after their own lusts_ shall they _heap to themselves_ teachers _having itching ears:_ and they shall turn away their ears from the truth, and shall be turned unto _fables_. They _profess_ that they know God, but _in works_ they deny him, being abominable and disobedient, and to every good work reprobate." With such an overwhelming flood of Scripture testimony in favour of salvation by one Lord, one Faith, one Baptism, one Priesthood, one Gospel, how does our blood boil within us, and our bosoms burn with indignation, when we recollect that _teachers of religion_, with the _Bible_ in their hands, have the unblushing effrontery to promise us salvation by just what Lord, what faith, what baptism, what priesthood, what gospel _we choose?_ And some have actually the infamous audacity to tell us that we can be saved _without any priesthood or_ {75} _any baptism at all!_ Oh, how have our eyes been _blinded!_ How grossly we have been _deceived!_ How awfully we have been _deluded!_ How completely we have been _"bewitched!"_ How horribly we have been _imposed upon!_ How has the _truth_ been turned into _fables!_ How has the _word_ of God been made of none effect through the _traditions_ of men! "Our fathers have _inherited lies, vanity_, and things wherein there is _no profit!"_ Hear for yourselves, think for yourselves, judge for yourselves, act for yourselves, and then you will _know_ for yourselves that every prophet that came with the "Burden of the word of the Lord," preached EXCLUSIVE SALVATION. Why, the very _presence_ of a new prophet argued that all the people were "gone astray." The very _presence_ of a prophet of the Lord always did, and always will, involve the salvation or damnation of the people to whom he is sent. Jehovah does not trifle with men, but expects to be heard and obeyed through his servants the prophets. The Lord _never did_ send two or more contradictory messages to any people. It is thoroughly inconsistent with his character and perfections. When two men profess to have been sent by the Lord to the same people with conflicting messages, it is a certain truth that one or both of them are false teachers, impostors, wicked designing men, feeding and fattening on the credulity of the people. The message which any true prophet brings is always an exclusive message. It is approbation or condemnation. It proves a saviour or life unto life, or of death unto death. There is no middle course. The people must _receive or reject it_. If received, it will prove their exclusive salvation. If rejected, it will prove their exclusive damnation. There is no alternative. It is a stern law of necessity. A truth that proves itself without reason, and without argument. If a people to whom Jehovah sends a message have power to receive or reject that message with impunity, _they are not accountable creatures_. Jehovah has _no power_ over them. They are his equals. And who thinks of rendering homage to their equals, especially when those equals send a message to us requiring our implicit submission, filled with terrible denunciations in case of our refusal? No one, certainly. We should treat the message and its authors with perfect contempt. In precisely a similar condition, do the opposers of the doctrine of exclusive salvation place the all-powerful Jehovah. If Wesleyan Methodism be true; if Wesleyan Methodist preachers be sent of God; then every other form of religion {76} is a gross imposture, and all other preachers are false teachers, crafty deluders, having no authority whatever from God. Every man who does not become a real Wesleyan Methodist must be damned, and every one who does become a real Wesleyan Methodist must be saved. On the contrary, if the Roman Catholic church be the true church; if Roman Catholic priests be sent of God; then Wesleyan Methodism, then "Mormonism," and every other ism is false; then Wesleyan Methodist preachers, and all other preachers are false teachers; if we believe their words it will not save us; if we reject their messages we shall not be damned, If the Roman Catholic religion be true, we cannot be saved without becoming Roman Catholics, and we must be damned if we do not become Roman Catholics. No other religion will save us or avail us one jot, and no other religion can condemn us. If the Roman Catholic religion be false, we cannot possibly _be saved by it;_ neither can we possibly _be condemned by it_. It is altogether powerless: it is worse than useless. God never did, and never will save a single soul by means of a _false religion_, or through the medium _of false prophets_. He will not give the glory and power of salvation to imposters: or impostures: but he will judge all the world by that system, that Gospel, that Priesthood, that man which _He has ordained, and by no other_. When the works of false religions and false prophets are presented before the bar of God, the great Judge of all the earth will say--Who hath required this at your hands? Depart from Me ye cursed; I never knew you. Then if not before, will all know for themselves the truth of the doctrine of exclusive salvation. Then will it be manifest that _those authorized of God, and those alone_, have power to bind one earth and bind in heaven, to loose on earth and loose in heaven. Salvation will be confined exclusively to those who obeyed the warning voice of the duly empowered servants of God, and damnation will be _poured out exclusively_ upon those who rejected the warning voice of those servants. What, then, becomes of Sectarianism? It will be blasted to the four winds of heaven. It will crumble to dust before the majestic march of Eternal Truth. It will be swallowed up in the victorious triumph of the Kingdom and Sons of God. Amen. _Published by F. D. Richards, 15 Wilton Street, Liverpool_. {77} THE ONLY WAY TO BE SAVED. BY LORENZO SNOW, ONE OF THE TWELVE APOSTLES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. "He that judgeth a matter before he heareth it, is not wise." There are certain principles established of God, which, being understood and observed, will put men in possession of spiritual knowledge, gifts, and blessings. In early ages of the world, also in the days of the apostles people came into possession of spiritual powers and various privileges, by obtaining an understanding of, and faithfully attending to, certain rules which the Lord established: as, for instance, Abel, obtaining information that offering up sacrifices was an order instituted of God, through which men might receive blessings, he set himself to work, observed the order, and performed the sacrifice, whereby he obtained glorious manifestations of the Most High. Again, when the Antediluvians had corrupted themselves, and the time arriving at which destruction was coming upon them, the Lord revealed a course whereby the righteous might escape; accordingly, all who understood and observed that course, were _sure_ to realize the blessing promised. Joshua, before obtaining possession of Jericho, had to observe certain steps appointed of God. The steps having been properly taken, according to commandment, the object immediately fell into his possession. Another instance--the case of Naaman, captain of the Syrian host--it appears, that being afflicted with the leprosy, and hearing of Elisha, the prophet, he made application to him for the removal of that affliction. The prophet, having the Holy Ghost upon him, which is the Mind of God, informed him that, by washing in Jordan's water's _seven_ times, he might be restored. At first, Naaman thought this too simple and was displeased, and disposed not to conform--not to make use of _means_ so simple. After due consideration, however, humbling himself, he went forth, complying with the _rules_; when, lo! the blessing directly followed. Under the Mosaic dispensation, forgiveness of sins was obtained {78} upon the same principle as those blessings were to which I have alluded. An animal was to be carried before the door of the tabernacle of the congregation, by the individual wishing to obtain forgiveness of sins; it was then to be offered up in a particular manner; this being done, the promised blessing immediately followed. When the Gospel dispensation was introduced, gifts and blessings were obtained upon similar principles--that is, upon obedience to certain established rules. The Lord still marked out certain acts, promising to all those who would do them, certain peculiar privileges; and when those acts were performed--observed in every particular--then the blessings promised were sure to be realized. Some vainly imagine that, under the Gospel dispensation, gifts and blessings are obtained, _not_ by external observances, or _external_ works, but merely through faith and repentance, through mental operations, independent of physical. But, laying aside the traditions, superstitions, and creeds of men, we will look to the word of God, where we shall discover that _external_ works, or _outward_ ordinances, under the Gospel dispensation, were inseparably connected with _inward_ works, such as faith and repentance. In proof of this, I introduce the following observations:--The Savior says, "Why call ye me Lord, Lord, and _do not the things_ which I say?" Again, he says, "He that heareth my words, and doeth them, shall be likened unto a man that built his house upon a rock." And, "He that believeth and is _baptized_ shall be saved." Likewise, he says, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."--John iii. 5. These sayings of our Savior require men to perform external works in order to receive their salvation. On the day of Pentecost, Peter says to the surrounding multitude--"Repent and be baptized, for the remission of sins, and you shall receive the gift of the Holy Ghost." In this prophetic statement, we learn that people were to perform an external work (baptism in water) in order that they might receive the remission of sins, and afterwards the gift of the Holy Ghost. But, before attending to the outward work, the inward work must be performed--faith and repentance. Faith and repentance go before baptism, and baptism before the remission of sins and the reception of the Holy Ghost. Hence, we see the useless and unscriptural practice of baptizing infants. They cannot exercise faith and repentance, qualifications necessary previous to baptism; then, why require the outward work? {79} Some suppose they must obtain religion before they are baptized, but the Savior and apostles teach us to be baptized in order to get religion. Some deem it wrong to number baptism among the essential principles ordained of God, to be attended to in obtaining remission of sins. In reply, we say that the Savior and apostles have done so before us, therefore we feel obligated to follow their example. The destruction of the Antediluvian world by water was typical of receiving remission of sins through baptism. The earth had become clothed with sin as with a garment; the righteous were brought and saved from the world of sin, even by water; the like figure, even baptism, doth now save us, says Peter (1 Peter iii. 21), by the answer of "a good conscience toward God." Noah and his family were removed, and disconnected from sins and pollutions, by means of water; so baptism, the like figure, doth now remove our souls from sins and pollutions, through faith on the great atonement made upon Calvary. Many express surprise that such blessings should be had through baptism. Naaman, when told to wash in Jordan seven times, was equally surprised; but, trying the experiment, he found the word of God to be true; his leprosy, his physical pollution, was thereby removed, and was typical of the removal of spiritual pollutions in the Gospel dispensation, by baptism in water, through faith and repentance. Through the means of water Naaman, we have seen, obtained a miraculous blessing; also the blind man, whom the Savior directed to Wash in the pool of Siloam, received his sight by means of water. The Savior, after coming out of the river Jordan, received the Holy Ghost. These examples show clearly that water has been appointed a medium through which heavenly blessings are obtained. "Be baptized," says Peter, "for the remission of sins."--Acts ii. 38. Ananias says to Saul (Acts xxii. 16), "Arise and be baptized, and wash away thy sins." In the city of Samaria, the people baptized by Philip, it is said, rejoiced. They rejoiced because of the remission of their sins, through baptism; so, also, in the case of the Eunuch (Acts viii. 39), after coming out of the water, having obtained remission of his sins, his conscience becoming void of offence toward God, he was enabled to go on his way rejoicing. Be baptized, says Peter, for the remission of sins, and ye shall receive the Holy Ghost. To obtain the gift of the Holy Ghost is to obtain religion. Faith and repentance were to go before baptism, but remission of sins, and the gift of the Holy Ghost were to follow this ordinance. Every unprejudiced {80} mind can see that this is in perfect agreement with the saying of our Savior, "Except a man be born of water and of the Spirit he cannot enter the kingdom of God." If religion were promised before baptism in water, our Savior would have said, born of Spirit and of water (see John iii. 5); but he said, "Except ye be born of water and of the Spirit." "What God has joined together," the Scripture says, "let no man put asunder;" but we put asunder this order of things, when we say a man must be born of Spirit, then of water, or must get religion---get the Holy Ghost--and then be baptized. Peter (Acts ii.) preached the same order of things as above mentioned, when he said, "Repent and be baptized for the remission of sins, and ye shall receive the gift of the Holy Ghost"--that is, be "born of water," then he shall be "born of Spirit." Paul himself, though he had a vision of the Lord Jesus, yet received not the Holy Ghost; he did not receive religion, until he had washed his sins away through baptism, as administered by Ananias. There is one instance, and but one, where the Holy Ghost was given before baptism--I mean, in the Apostolic dispensation. Cornelius and his friends, who had assembled together to hear the message from Peter, received the Holy Ghost previous to baptism--Acts x. 44. This was done, however, to convince Peter that the Gentiles had a right to receive Gospel privileges. Cornelius and his friends were Gentiles, and Peter would not have baptized them, unless he had first seen the power of God resting upon them. He looked upon the Gentiles as heathen, and too wicked and sinful to receive Gospel privileges with the people of God--the Jewish nation. He did not imagine they were to receive the Holy Ghost, and thereby be prepared to sit down in the kingdom of God, with Abraham, Isaac, Jacob, and the Jewish prophets; but, when he saw the Holy Ghost resting upon them, being astonished, he immediately exclaimed--"Can any man forbid water, that these should not be baptized?" He then commanded them to be baptized. This receiving the Holy Ghost before baptism, was an exception to a general rule, and arose from peculiar circumstances, as I have shown. God, if he sees fit, can depart from a general rule, and confer blessings; but man has not this privilege; he must observe the order laid down, or he can have no claim upon the promise. After Elisha had laid down the order whereby Naaman could obtain removal of his leprosy, God, if He had chosen, could have removed it in some other way; but, at the same time, Naaman could not have claimed the blessing until he had taken the course marked out.--See 2nd Kings, chap 5. If we will observe {81} the order of the Gospel, a promise is left us, we shall have its blessings, otherwise we have no claims to urge; and it is worse than folly for men to say, "Lord, Lord," and do not His commandments. It is plainly manifest that external works must be attended to, as well as faith and repentance, in order to receive Gospel privileges. Baptism in water, forming a part of the Gospel of Christ, we notice therefore, that the servants of God, in early ages, were very particular in attending to its administration; also, it is evident, that unless peculiar blessings actually were experienced, through baptism, they would have neglected enforcing its observance. If, as some suppose, that faith, repentance, and prayer answer the purpose, in receiving the fulness of Gospel privileges, then it is very evident that baptism was a vain and useless work, and had no need to be observed. Naaman would have been performing a vain and foolish work, when washing seven times in Jordan's waters, had it been in his power to have been recovered from his affliction merely through faith, repentance, and prayer. Also, Noah and his family were very foolish in performing an external work, in building an ark, provided they could have obtained the same blessing through faith, repentance and prayer. Furthermore, the Israelites, could they have obtained forgiveness of sins through faith, repentance, and prayer; it would have been folly in them to offer up animals for that purpose. So also under the Gospel dispensation, the three thousand people, on the day of Pentecost, who were baptized in one day, were very unwise and foolish in submitting to the trouble of baptism, provided the same blessings could have been realized by exercising only faith, repentance, and prayer. The Eunuch would not have alighted from his carriage, and accompanied Philip into the water, if nothing had been required in receiving Gospel blessings but inward works; neither would Ananias have commanded Saul to arise and be baptized, washing away his sins, unless he had known assuredly that baptism, an outward work, must necessarily accompany the inward works of faith and repentance, in order that Saul might come into and obtain possession of Gospel privileges. Paul would not have baptized those twelve men, alluded to in Acts xix., if mental operations could have given them the gift of the Holy Ghost (lst Cor. i. 14); neither would he have baptized the household of Stephanas, also Crispus and Gaius, and permitted Apollos to water or baptize those whom he planted or enlightened (lst Cor. iii. 6), unless baptism had been absolutely essential to {82} receiving Gospel privileges; nor would Peter, when speaking of Noah and family being saved by water, have said--"The like figure whereunto even baptism doth also now save us" (lst Pet. iii. 12); nor would Christ have said--"Except ye are born of water and of the Spirit ye cannot enter the kingdom of God." I might multiply proofs of this kind, but sufficient has already been said in proof that baptism is absolutely necessary with faith and repentance. We will now occupy a moment in endeavoring to obtain a proper view of the mode in which baptism was administered. It is quite evident that there was but one way or mode in which this ordinance was to be administered, and that mode was explained to the apostles, and strictly adhered to in all their administrations. In order that we may obtain a proper notion of this subject, it will be necessary to refer to the circumstances under which baptism was administered. It says of John, that he baptized at Aenon, "because there was much water there;" then, if sprinkling had been the mode, we can hardly suppose he would have gone to Aenon, because there was much water at that place: for a very little water indeed would have sprinkled all Judea, which he could have obtained without having performed a journey to Aenon. We are told, also, that he baptized in Jordan, and after the ordinance was administered to our Savior, he came up out of the water, expressly signifying that he had been down into the water, in order that the ordinance might be administered in a proper manner. Again, it speaks of the Eunuch, that he went down into the water with Philip, and then came up out of the water. Now, it must be acknowledged, by every one who makes any pretensions to reason and consistency, that had sprinkling a little water on the forehead answered the purpose, then those persons never would have gone into the water to receive the ordinance. Paul, in writing to the Saints, gives us a plain testimony in favour of immersion--(2nd Col. 12th verse; also, 6th Romans, 4th verse). That apostle states there, that the Saints had been buried with Christ by baptism. It is plainly evident they could not have been buried by baptism, without having been entirely overwhelmed or covered in water. An object cannot be said to be buried when any portion of it remains uncovered; so, also, a man is not buried in water by baptism unless his whole person is put into the watery element. This explanation of the apostle, upon the mode of baptism, very beautifully corresponds with that given by our Savior--"Except ye be born of water," &c. To be born of a thing signifies being placed in that thing, and emerging {83} or coming forth from it; to be born of water must also signify being placed in the womb of waters, and being brought forth again. I trust sufficient has already been said to convince every reasonable and unprejudiced mind that immersion was the mode in which the ordinance of baptism was administered in the early days of Christianity, when the Gospel was proclaimed in its purity and fulness; therefore, I will close my observations upon this point. We learn, from 6th Hebrews, that the laying on of hands was enumerated among the principles of the Gospel. It is known by all, that this ordinance, as well as baptism for the remission of sins, by immersion, is quite neglected at the present day in the Christian churches; a few remarks, therefore, upon this subject I hope will prove profitable. We have several instances where Christ laid his hands upon the sick and healed them; and, in his commission to the apostles, last chapter of Mark, he says--"These signs shall follow them that believe;" "they shall lay hands on the sick, and they shall recover." &c. Ananias laid his hands on Saul, who immediately received his sight, after this ordinance was administered. Paul, when shipwrecked upon the island of Melita, laid his hands upon the father of Publius, the governor of the island, and healed him of a fever. These few remarks show clearly that laying on of hands has been appointed of God to be a medium through which heavenly blessings may be obtained. Although the healing of the sick was connected with the administration of this ordinance, yet, when we pursue the subject further, we shall discover that a still greater blessing was connected with this ordinance. We are told that, in the city of Samaria, men and women had been baptized by Philip, which caused great rejoicing in those baptized. They probably were rejoicing in consequence of having received remission of sins, through faith, repentance, and baptism, and of receiving some portion of the Holy Spirit of God, which naturally followed them, after having obtained the answer of a good conscience, by the remission of their sins. Through this portion of the Holy Spirit, which they came in possession of, they began to see the kingdom of God. For, it will be recollected that our Savior has declared that no man can see the kingdom of God unless he is born again; and, in the verse following, he says he cannot enter into it except he is born twice; first of water, then of the Spirit. Now, those people in Samaria had been born of water--they had received the first birth, therefore, they were in a state of seeing the kingdom of God, of contemplating, with the eye of faith, its various blessings, {84} privileges, and glories; but, as they had not been born the second time--that is, of the Spirit--they had not entered into the kingdom of God--they had not entered into possession of Gospel privileges in their fulness. When the apostles at Jerusalem heard of the success of Philip, they sent Peter and John to Samaria, for the purpose of administering the laying on of hands. Accordingly, when they arrived in Samaria, they laid their hands upon those that had been baptized, and they received the Holy Ghost. Simon the sorcerer, perceiving the Holy Ghost was given through the laying on of hands, offered the apostles money of they would confer upon him the authority of administering that sacred ordinance; so it is plainly evident that those people in Samaria were born of the Spirit, were introduced into the Gospel--kingdom into possession of Gospel privileges--by means of the laying on of hands. We will adduce another instance of the kind. It is found recorded in Acts xix. Paul, we are told there, found twelve brethren at Ephesus, upon whom he laid his hands, and they received the Holy Ghost immediately--viz., through this ordinance they were born spiritually into the kingdom of God; for previous to this they had seen the kingdom of God, having been born of water only. This, then, was the Gospel order in the days of the apostles--belief on Jesus Christ, repentance, baptism by immersion for the remission of sins, and the laying on of hands for the reception of the Holy Ghost. When this order was understood, and properly attended to, power, gifts, blessings, and glorious privileges followed immediately; and, in every age and period, when these steps are properly attended to, and observed in their proper place and order, the same blessings are sure to follow; but, when neglected, either wholly or in part, there will be either an entire absence of those blessings or a great diminishing of them. Christ, in his commission to the apostles, speaks of some supernatural gifts that those received who yielded obedience to this order of things.--See Mark, last chap. Paul (1 Cor. xii.) gives a more full account of the various gifts that attended the fulness of the Gospel: he mentions nine of them, and informs us they are the effects or fruits of the Holy Ghost. Now, the Holy Ghost was promised unto all, even as many as the Lord should call.--See Acts ii. This gift being unchangeable in its nature and operations, and being inseparately connected by promise with this scheme or order of things, it becomes reasonable, consistent, and Scriptural to anticipate the same gifts and blessings; and if Noah, after having built the Ark, could claim and obtain his temporal {85} salvation according to promise; or Joshua, having compassed Jericho the number of times mentioned, could go up on her prostrated walls and make captive her inhabitants; or the Israelites, having offered up the sacrifices commanded, could then, as promised, receive forgiveness of their sins; or Naaman, after having complied with the injunction of Elisha, in washing seven times in Jordan's waters, could demand and obtain his recovery; or, lastly, the blind man, after having washed in the pool of Siloam, if he could then claim and realize the promised reward, then, I say, with propriety and consistency, that whenever a man will lay aside his prejudice, sectarian notions, and false traditions, and conform to the whole order of the Gospel of Jesus Christ, then there is nothing beneath the celestial worlds that can prevent his claiming and receiving the gift of the Holy Ghost and all the blessings connected with the Gospel in the apostolic age. To obtain religion that will save us in the presence of God, we must obtain the Holy Ghost, and, in order to obtain the Holy Ghost, we must believe on the Lord Jesus Christ, then repent of our sin (that is, forsake them), then go forward and be immersed in water for the remission of sins, then receive the laying on of hands. But there is one thing which I have not noticed and it is something of great importance. What I allude to is, that concerning the authority of administering the ordinances of baptism and laying on of hands. Unless they are administered by one who is actually sent of God, the same blessings will not follow. The apostles and seventies were ordained by Jesus Christ to administer in the ordinances of the Gospel, through which the gifts and blessings of the eternal worlds were to be enjoyed. Hence, Christ, says to the Apostles, "Whose soever sins ye remit, they shall be remitted; and whose soever sins ye retain, they shall be retained:" that is, every man that would come, in humility, sincerely repenting of his sins, and receive baptism from the apostles, should have his sins forgiven through the atoning blood of Jesus Christ, and through the laying on of hands should receive the Holy Ghost; but those that would refuse receiving this order of things from the apostles would have their sins remain upon them. In view of this, Paul says--"We are savours of life unto life, or of death unto death." He was a minister of life unto those who received the Gospel, which he had authority to administer--but a minister of death to those refusing compliance. This power and authority of administering the Gospel was conferred upon others by the apostles, so that the apostles were not the only ones who held this responsible office. And every man, in every {86} age, who holds the authority of administering the fulness of the Gospel, becomes, in this respect, like the apostles, viz., a messenger of life unto life, or of death unto death, according as his message shall be received or rejected. Now, until some one can be found that holds an office like this--some one having authority to baptize and lay on hands--no one is under any obligation to receive those ordinances, nor need he expect the blessings, unless they have been administered legally. It is very evident that the authority of administering in Gospel ordinances has been lost for many centuries; for no man can have this authority, except he receive it by direct revelation--either by the voice of God, as Moses did, or by the ministering of angels, as John the Baptist received his message, or by the gift of prophecy, as Paul and Barnabas received theirs.--Acts xiii. 2. Now, it is plain that men have denied immediate revelation for many hundred years past, consequently have not received it, and therefore could not have been sent of God to administer in the fulness of the Gospel. God never sends a man on business, except He reveal himself to that man--never sends a man with a message (in other words), unless he reveal that message to him in a direct manner. The church established by the apostles gradually fell away, wandered into the wilderness, and lost her authority (her priesthood), and, departing from the order of God, she lost, also, her gifts and graces; she transgressed the laws, and changed the ordinances of the Gospel; changed immersion into sprinkling, and quite neglected laying on of hands; despised prophecy, and disbelieved in signs following.--(Rev. xii. 6, Isaiah xxiv. 5.) In consequence of this, the Gentiles have been cut off from the fulness of Gospel privileges, as Paul said to them in Rom. xi. 22--"If you continue not in the goodness of God, you also shall be cut off." John, in his Revelations, having seen and spoken of the wandering of the church into darkness, and the beast, the Gentiles making war against the Saints and overcoming them (xiii. 7), speaks, in chap. xiv. 6, 7, of the restoration of the Gospel--"I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth." So it is evident that prophecy was to be fulfilled at some time previous to our Savior's second advent. That those into whose hands this Tract may fall be without excuse in the great and coming day of the Lord, I now bear testimony, having the highest assurance, by revelation from God, that this prophecy has already been fulfilled, that an Angel from God has visited man in these last days, and restored that {87} which has long been lost, even the priesthood,--the keys of the kingdom,--the fulness of the everlasting Gospel--and commanded men to cry, "Behold, the Bridegroom cometh, go ye out to meet him;" to call upon the wise virgins (Matt. xxv. 6) to arise from their slumber, be baptized for the remission of sins, that they might receive the gift of the Holy Ghost, and thereby "trim up their lamps," and thus be prepared to stand when the Bridegroom shall appear, for, saith Malachi iii. 2, "Who may abide the day of his coming? Who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap." Answer, those that now repent of their sins, and receive the message God is sending, those that will forsake their false traditions, and come out from under the blighting and benighting influence of a hireling priesthood whom God has not sent, and with whom he is not well pleased. I say, and now bear testimony, in the name of Jesus Christ, that the Lord God of Abraham, Isaac, and Jacob has sent me to say unto you, "Come out of her, I ye people of God, O ye wise virgins, or else you must partake of her iniquities, and you must receive of her plagues."--Rev. xviii. 4. I say, in the name of Jesus Christ, the Holy Ghost having borne witness, that the anger of God is kindled against the abominations, hypocrisy, and wickedness of the religious world, and from the heavens has he uttered his voice in anger against those who "divine for money and teach for hire;" and unless they speedily repent, and be baptized for the remission of their sins, receiving the message the Almighty is now sending unto all people, they will be destroyed by the brightness of the coming of the Son of Man, which is now at hand--even at your doors--O ye inhabitants of the earth! Liverpool, England. {88} GOSPEL TO THE LIVING AND THE DEAD. BY PRESIDENT GEORGE Q. CANNON, IN THE JUVENILE INSTRUCTOR. Strangers ask many questions about the Temple. They want to know how it will be used and for what purpose, and they cannot understand why we attach such importance to that building. Perhaps some of our young people may have similar thoughts. But the Lord has commanded His people to build temples. Several have already been built, and doubtless many more will in course of time be erected--in fact, as the Saints increase in numbers the need for these buildings will increase also. In them ordinances are administered by means of which God has promised to those who are faithful. It has been a subject of frequent inquiry in Christendom as to what the fate of the heathen would be. The general belief was that there were but two places after death to which men and women would go, one being heaven and the other hell. The Bible says that there is no other name given under heaven whereby man can be saved than that of Jesus. Now, as the heathen never heard the name of Jesus, what will be their fate in eternity? How can they get to heaven under such circumstances? If they cannot, the question arises, would it be just to condemn people for not obeying laws of which they had never heard; for not doing something which they had never been told how to do or that it was necessary should be done? Yet there are many men who profess to be ministers of Jesus who state that the heathen will be sent to hell. This doctrine has made many people infidels. They could not believe that any being could be merciful or just who would thus punish innocent people with eternal torment for not obeying laws of which they had never heard. They, therefore, rejected all the teachings and all the beliefs of those who taught such ideas. The Prophet Joseph Smith received many important revelations in the early days of the Church concerning these matters. Among other revelations which he received was one {89} which explained that there were more than two places to which the souls of men were consigned after death; and that it was erroneous to teach the doctrine commonly believed in by Christendom that there were only two. That revelation taught that there were different degrees of glory to which the inhabitants of the earth were consigned, and that men and women would receive rewards and punishments according to the deeds done in the body. Some men were more righteous than others, and they would receive a greater reward. Some men would be more wicked than others, and they would receive punishment according to their crimes. Then the Lord also revealed to His Prophet a doctrine which is set forth in the scriptures, but which the world could not understand. It was that the gospel of Jesus is preached after death to those who die in ignorance of it, and to those who having heard it, had rejected it and had been punished therefor. The Apostle Peter sets forth in great plainness this doctrine when he said: "By which also he (Jesus) went and preached to the spirits in prison, which sometime were disobedient, when once the long suffering of God waited in the days of Noah." Noah had declared to them how they could be saved, but they had rejected his words, and they were destroyed. Their spirits were committed to a prison which the Lord had prepared for them, and there they remained in torment, being punished for their great wickedness, until the crucifixion of the Savior. After His Spirit left His body He went and opened the prison doors to them and declared to them the gospel of salvation. They then had the opportunity of repenting. And thus it is, as we are taught, in this dispensation, the Elders of this Church are engaged, while in the spirit world awaiting their resurrection, in preaching to the millions of human beings who once lived upon this earth, but who died in ignorance of the gospel of Jesus Christ. They preach to them as living Elders now hope, this heavenly message which comes to them freighted with so many glorious promises, and feeling humble and contrite they receive the truths which they are taught and live as best they can according to the light given to them. But baptism is as necessary in its place as faith and repentance. How can they be baptised? This is not possible in the condition in which they are placed, but the Lord has provided means. He has revealed that living, men and women can be baptized for those who are {90} dead. If a man's father died in ignorance of the Gospel, the son can be baptized for and in behalf of the father. If a woman's mother never heard the Elders or never obeyed the Gospel in the flesh, she can go forth and be baptized in the temple for and in behalf of her mother. Hands can be laid upon the head of the living person, and he or she can be confirmed and the Holy Spirit be sealed upon them for and in behalf of the dead. The Lord has taught that this can be done under proper circumstances in the temples which may be erected in Zion or in any of her Stakes. Therefore in the Temple at Salt Lake as well as in the other temples, there is a font resting upon twelve oxen, three looking to the north, three to the south, three to the east and three to the west, and in this font the holy ordinance of baptism can be administered to living people for and in behalf of their dead relatives and ancestors. This is one of the purposes for which temples are required, and not only are baptisms and the laying on of hands administered for the dead, but other ordinances are also administered, it being just as necessary that those who have died and have not received these ordinances should receive them as it is that the living should receive them. It requires the same obedience and submission to the laws of the Lord on the part of one class as on the part of another. If any one could have been saved without obedience to these principles, surely our Savior, the Son of God, could have been. He had committed no sin, and it might be asked why should He be baptized, for baptism is for the remission of sins. But the Savior respected the law of the Gospel and obeyed the ordinances thereof, and when John, feeling his own unworthiness, remonstrated with Him about His coming to be baptized, Jesus replied: "Suffer it to be so now; for thus it becometh us to fulfil all righteousness." We shall of necessity be a temple-building people, because there is an immense work to be done for the redemption of the dead. Millions have been born and have died between the time the Gospel was taken from the earth and the time of this restoration in these days. These millions will have to be officiated for, and this will doubtless form one of the chief labors of the people of God during the thousand years of peace which we are approaching, when Satan will be bound and righteousness will reign throughout the earth. We are on the threshold of that great era, and we have every assurance that that blessed period is not far distant. The prophet Malachi in speaking of the latter days, makes the following prediction: {91} "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." The angel Moroni in speaking to the Prophet Joseph Smith in reference to this prediction of Malachi's uses a little different language. He quotes Malachi as saying: "And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole world would be utterly wasted at his coming." Now as soon as the people hear the Gospel preached by the Elders, they naturally inquire, "What has become of my father and my mother? They were good people, but they died without being baptized. What will be their fate?" In this way they fulfill the words of Malachi. That spirit has filled the hearts of all the Latter-day Saints, that is, of all who are true Latter-day Saints. They want to have their ancestors saved as well as themselves. Their hearts naturally, therefore, turn to their kindred who are dead, and in the temples now built they can officiate for them as fast as they can obtain their names. In this way they become saviors as the prophet Obadiah said they should. And there can be no doubt concerning the heart of the fathers being turned to the children. It is easy to imagine that the spirits who hear and accept the Gospel when it is preached in the spirit world by men in authority are exceedingly anxious to receive the blessings bestowed upon those who obey baptism, laying on of hands and other ordinances. Therefore their heart turns to their children, and thus the words of the prophet Malachi are fulfilled. The prophet Elijah has appeared, as Malachi said he should, and fulfilled the prediction upon that point. In Section 110 of the Book of Covenants the record is to be found concerning his appearance in the Temple at Kirtland. He came to the Prophet Joseph Smith and Oliver Cowdery in that temple, and used these words: "Behold the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors." {92} JOSEPH SMITH AS A PROPHET. PREDICTIONS UTTERED BY HIM AND THEIR SIGNAL FULFILMENT. HIS PROPHETIC POWER ESTABLISHED BY THE SCRIPTURAL RULE. _A Lecture delivered by Elder Andrew Jenson before the Students' Society in the Social Hall, Salt Lake City, Friday Evening, January 16, 1891_. INTRODUCTORY. I will take for my text the following words of the Prophet Moses spoken to the children of Israel while they were journeying in the wilderness of Arabia. "The prophet who shall presume to speak a word in my name which I have not commanded him to speak * * * even that prophet shall die. And if thou say in thine heart: How shall we know the word which the Lord hath not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken; but the prophet hath spoken it presumptuously; thou shalt not be afraid of him." Deut. xviii: 20-22. The passage which I have read may be taken as a key by which to distinguish a true prophet from a false one. The first definition of the word prophet, according to the standard dictionaries is, "one who prophesies; one who foretells future events; a predicter; a foreteller; a seer." In this light we shall proceed to test the claims of Joseph Smith, whom the Latter-day Saints claim to be the great Prophet of the Nineteenth Century. We claim for him that he was visited by holy beings, who restored to him the fulness of the gospel of {93} Jesus Christ, with authority to administer in all the ordinances of the same; that he received from the angel Moroni certain gold plates that had been hidden in the earth for fourteen hundred years, and that he translated the engravings upon these plates into the English language by the gift and power of God, the result of which was the Book of Mormon. We further claim that he organized the Church of Christ once more upon the earth, and that he received by direct revelation a code of laws and commandments by which to govern the affairs of that Church, according to the original pattern given by Jesus and His Apostles eighteen hundred years ago. We further claim that it is of the utmost importance for all people who desire eternal salvation, to know whether these things are true or not. If Joseph Smith is what he professed to be: A true Prophet of God, no one can reject his testimony without being condemned; while on the other hand, if he was an impostor, or a false prophet, we can reject him without fear of Divine punishment, and the condemnation will rest upon the man who assumes to speak in the name of the Lord presumptuously. In this lecture I shall confine myself to his prophetic and inspired utterances by proving their fulfilment and truthfulness mostly from a historic standpoint. JOSEPH'S FIRST VISION. One of the first declarations made by Joseph Smith, when he was only a boy between fourteen and fifteen years of age, was, that the whole Christian world had gone astray, and that the true Church of Christ was not to be found upon the earth. What a startling declaration! Could anything be more presumptuous on the part of a common uneducated farmer's boy than such as assertion? Preachers of the various denominations in the neighborhood where the boy resided became exasperated and at once denounced him as an impostor or a fraud. This boy had seen nothing of the world, save the tract of country in Vermont, where he was born, and the western wilds of the State of New York, where he now resided with his parents. He had perhaps never been even introduced to any of the prominent divines of the day, who had never crossed the threshold of any important institution of learning, who had never thoroughly examined the creed of any one denomination, much less having a knowledge of them all, who had never crossed the ocean to acquaint himself with the great learning of Europe, with its thousands of preachers and its universities and institutions of learning. What did he know {94} about the creeds and organizations existing among the millions of Christians in Europe and America, thus to denounce them all without further ceremony. Why, even Luther, the great reformer of the sixteenth century, with his profound learning and thorough knowledge of the Catholic creed, did not denounce the Roman Catholic Church in such a manner as that. He did not say it was rejected as a whole and that it was not the Church of Christ; he simply contended that it had incorporated into its system, doctrines, sacraments and ordinances which were not true and not warranted in the Bible. Luther simply desired to reform the Church, to purge it and remove from it erroneous doctrines and wicked practices. But Joseph Smith, without any more knowledge of the religions of the world than what opportunities his attendance of the numerous revival meetings held in his immediate neighborhood had given him, denounced them all as false. Whence, then, his authority for the sweeping declaration he made as to the condition of the so-called Christian churches? His story is a simple, plain and unembellished one. He tells in his own straightforward manner how, after attending the different revival meetings without being able to conclude which of the denominations was the right one for him to join, he went into the woods to pray to the Lord for that wisdom which the Apostle James promises shall be given the honest believer. The result was an attack of the power of darkness which threatened him with destruction, then a light far above him in the sky, then an envelopment in that light which descended upon him, then a vision of two glorious personages standing above him in the air, one of whom speaking to him, while pointing to the other, said: "This is my beloved son, hear him." Here, then, was Jesus Christ being introduced by His Father to Joseph Smith, the praying boy, who next was informed by the Great Redeemer Himself, that all the sects of the day were wrong, that all their creeds were an abomination in His sight, that the modern professors and teachers taught for doctrine the commandments of men, having a form of godliness, but denying the power thereof; that he (Joseph) should join none of these churches, but that the true church should be revealed to him at some future time. This, then, was Joseph's authority, Jesus Christ himself, the Redeemer of the world, the Son of God, He that was crucified and put to death on Mount Calvary, but who arose triumphant from the grave, the founder, the organizer, the head, the President of the Christian Church, explained to Joseph Smith the condition of the world. There is no higher authority than He. If anyone in heaven or earth has a right to {95} say what is true Christianity, and what is not, Christ himself, the founder of the church, has that right. With that authority to back him, Joseph Smith had no fear that his declarations would be met with successful contradiction. There is only one question that can present itself to our minds in that connection, and that is: Did the boy tell the truth? Did he really converse with Jesus Christ, or was it an imagination of a bewildered and excited mind? We shall see as we proceed. I will first introduce the Prophet's own testimony, concerning this his first vision. He says in his history: "It has often caused me serious reflections, both then and since, how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, so as to create in them a spirit of the hottest persecution and reviling. But strange or not, so it was, and was often cause of great sorrow to myself. However it was, nevertheless, a fact, that I had had a vision. I have thought since, that I felt much like Paul when he made his defense before King Agrippa, and related the account of the vision he had when he saw a light and heard a voice; but still there were but few who believed him; some said he was dishonest, others said he was mad, and he was ridiculed and reviled; but all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know unto his last breath, that he had both seen a light and heard a voice speaking to him, and all the world could not make him think or believe otherwise. "So it was with me; I had actually seen a light, and in the midst of that light I saw two personages, and they did in reality speak unto me, or one of them did; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me and speaking against me, falsely, for so saying, I was led to say in my heart, Why persecute for telling the truth? I have actually seen a vision, and who am I that I can withstand God? Or why does the world think to make me deny what I have actually seen? For I have seen a vision. I knew it, and I knew that God knew it, and I could not deny it, neither dare I do it, at least I knew that by so doing I would offend God and come under condemnation." Since the time Joseph had this vision the Elders of the Church of Jesus Christ of Latter-day Saints have traversed the globe, they have visited all the so-called Christian nations of the earth; they have examined the creeds and organizations of the Christian sects of every land and every clime, and have learned beyond doubt that the true Church of Christ was not upon the earth at the time Joseph made his sweeping declaration, and that it does not exist outside of the Church organized {96} under the direction and authority of the Redeemer Himself by Joseph Smith. THE WORDS OF THE ANGEL. On the 22nd of September, 1823, Joseph Smith, after spending the previous night under the tutorship of the angel Moroni, was again visited by that holy personage on the hill Cumorah in the western part of the State of New York, and was shown the plates, which were delivered to him four years later and from which he translated the Book of Mormon. While standing on this historic hill, with the angel at his side, he again received glorious instructions and warnings, and among other things was told that when he should bring forth the Book of Mormon, the workers of iniquity would seek his overthrow. Says the angel: "They will circulate falsehoods to destroy your reputation, and also will seek to take your life; but remember this, if you are faithful, and shall hereafter continue to keep the commandments of the Lord, you shall be preserved to bring these things forth; for in due time he will give you a commandment to come and take them. When they are interpreted, the Lord will give the holy Priesthood to some, and they shall begin to proclaim this Gospel and baptize by water, and after that they shall have power to give the Holy Ghost by the laying on of hands. Then will persecution rage more and more; for the iniquities of men shall be revealed, and those who are not built upon the rock will seek to overthrow the Church; but it will increase the more opposed, and spread further and further." The angel further told him: "Your name shall be known among the nations; for the work which the Lord will perform by your hands shall cause the righteous to rejoice and the wicked to rage; with the one it shall be had in honor and with the other in reproach." (_Historical Record, page_ 362.) These prophetic sayings have had so literal a fulfilment that no further explanation is necessary. If the predictions here made were Joseph's own productions, and no angel of God had a part in it, is it not strange that every word of it should prove true? TRIBULATIONS PREDICTED. In 1831 the Saints were commanded to gather to Jackson County, Mo., which was designated as a land of inheritance for the Saints in the last days, and also as the identical spot where they should build that great city, the New Jerusalem, about which the ancient Prophets and Saints had sung, prayed and rejoiced so much. Joseph Smith had just arrived in that {97} goodly land, together with a number of his brethren, when a revelation, containing some very strange sayings was given on the 1st of August, 1831. The Lord said: "Hearken, O ye Elders of my Church, and give ear to my word, and learn of me what I will concerning you, and also concerning this land unto which I have sent you. For verily I say unto you, blessed is he that keepeth my commandments, whether in life or in death; and he _that is faithful in tribulation_, the reward of the same is greater in the kingdom of heaven. Ye cannot behold with your natural eyes, for the present time, the design of your God concerning these things which shall come hereafter, and the glory which shall _follow after much tribulation_. For after much tribulation cometh the blessings. Wherefore the day cometh that ye shall be crowned with much glory; the hour is not yet, but is nigh at hand. Remember this, which I tell you before, that you may lay it to heart, and receive that which shall follow." (Doc. and Cov., lviii: 1-5.) Here is an opportunity for sound reasoning. If Joseph Smith was an impostor, and if he was trying to carry out a scheme with a view to benefit himself financially; or if he was ambitious and seeking for vain glory or the honor of men, could anything be more absurd than to predict troubles and difficulties, when none such were immediately apparent. If a schemer was doing that which Joseph on that occasion was doing, namely, planting a colony of his followers in one of the most desirable sections of country within the borders of the United States, would he not have enlarged upon the prospects ahead and predicted success and prosperity instead of difficulties and tribulations? Most assuredly he would. But Joseph spoke as he was directed by the Lord, and his own desires or ambition, if any such he possessed, cut no figure in the matter. And now, to the fulfilment of the prophecy or revelation? No one who is acquainted with the history of the Church will hesitate to testify that since that time the Saints have indeed passed through much tribulation. In less than three years after the revelation was given they were driven from their homes in Jackson County. Three years after that they were forced to leave their temporary possessions in Clay County, Mo., and still two years later, under the exterminating order of Governor Lilburn W. Boggs, they were driven from the State of Missouri. Seven years after their expulsion from that State, wicked mobs, after first killing the Prophet and Patriarch in cold blood in Carthage jail, drove the Saints from Nauvoo into the wilderness, which was full of savage Indians; and even after coming to these mountains we have been subject to wicked prosecutions and persecutions. If all this don't mean "much tribulation," what does it mean? {98} THE GATHERING OF THE NATIONS. In a revelation given through Joseph Smith in Kirtland, Ohio, Sept. 11, 1831, the following occurs: "For behold, I say unto you that Zion shall flourish, and the glory of the Lord shall be upon her. And she shall be an ensign unto the people, and there shall come to her out of every nation under heaven." (Doc. and Cov. 64: 41, 42.) The many different nationalities represented in this Territory today is conclusive proof of the fulfilment of this remarkable prophecy, which was uttered at a time when the Church consisted of only a few persecuted people, and the Elders had only commenced preaching in a few of the States. REVELATION ON WAR. On the 25th of December, 1832, Joseph Smith received a remarkable revelation in regard to war. I will read an extract: "Verily, thus saith the Lord concerning the war, that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls. The days will come when war will be poured out upon all nations, beginning at that place. For behold the Southern States shall be divided against the Northern States, and the Southern States will call on other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations, in order to defend themselves against other nations, and thus war will be poured out upon all nations." (Doc.& Cov., Sec. 304.) In a communication which was written a few days later to N. C. Seaton, editor of a paper published in Rochester, N.Y., the Prophet wrote: "I am prepared to say by the authority of Jesus Christ that not many years shall pass away before the United States shall present such a scene of bloodshed as has not a parallel in the history of our nation." (_Historical Record_, page 406.) I will refer to another prediction on the same subject, which was made by Joseph Smith in Carthage, Ill., two days before he was martyred. A number of the officers of the troops, then stationed in Carthage, and other persons curious to see Joseph, visited him in his room. Joseph asked them if there was anything in his appearance which indicated that he was the desperate character his enemies represented him to be. The answer was: "No, sir; your appearance would indicate the very contrary, General Smith, but we cannot see what is in your heart, neither can we tell what are your intentions." {99} Joseph replied: "Very true, gentlemen, you cannot see what is in my heart, and you are therefore unable to judge me or my intentions; but I can see what is in your hearts, and will tell you what I see. I can see you thirst for blood, and nothing but my blood will satisfy you. It is not for crime of any description that I and my brethren are thus continually persecuted and harassed by our enemies; but there are other motives, and some of them I have expressed, so far as relates to myself; and inasmuch as you and the people thirst for blood, I prophesy, in the name of the Lord, that you shall witness scenes of blood and sorrow to your entire satisfaction. Your souls shall be perfectly satiated with blood, and many of you who are now present shall have an opportunity to face the cannon's mouth from sources you think not of; and those people that desire this great evil upon me and my brethren shall be filled with regret and sorrow because of the scenes of desolation and distress that await them. They shall seek for peace and shall not be able to find it. Gentlemen, you will find what I have told you to be true." (_Historical Record_, page 563.) On the 17th of December, 1860, nearly 28 years after the above revelation on war was given, its fulfilment commenced, for on that day a convention assembled in Charleston, S. C., which, after three days' deliberation, passed a resolution to the effect that the union hitherto existing between South Carolina and the other States, under the name of the United States of America, was dissolved. This was the beginning of the rebellion. By the 1st of February, 1861, six other States had followed the example of South Carolina and withdrawn from the Union, and a new government was formed under the name of The Confederate States of America. Not only was South Carolina the first State to commence the rebellion, but here also, as if to cause a double fulfilment of Joseph's prophecy, on April 12, 1861, the first gun was fired from a Confederate battery against Fort Sumter standing at the entrance to Charleston harbor. The ruinous war that followed is a matter of history. The Union losses alone, according to the report of the Provost-General, amounted to 280,397 men, who were either killed outright in battle, or who died subsequently of wounds or diseases, not counting the thousands who were crippled and maimed for life. The loss on the side of the Confederates was about the same. Truly, as Joseph predicted, the United States never witnessed such a scene of bloodshed before. The losses in the revolutionary war, in the war of 1812, and in the war with Mexico in 1846 were only small affairs compared with this last and terrible war of the rebellion, so accurately predicted by the Prophet Joseph Smith. This prediction alone and its literal fulfilment should be sufficient to convince every reasonable man {100} and woman who will take pains to investigate the subject thoroughly, that Joseph, indeed, was a prophet of the Living God. CHOLERA PREDICTED. In 1834 Joseph Smith marched from Ohio to Missouri, a distance of about one thousand miles, as the leader of the illustrious body of men known in Church history as Zion's Camp. On this long and wearisome journey, some of the brethren indulged in a spirit of rebellion and fault-finding, which was rebuked by the Prophet, first in a mild manner and finally very strongly, as he told the brethren that the Lord had revealed to him that a scourge would come upon the camp, in consequence of the fractious and unruly spirit that had appeared among them. Still, if they would repent and humble themselves before the Lord, the scourge might, in a great measure, be turned away, "but, as the Lord lives," he said, "the camp will have to suffer for giving way to unruly tempers." (_Historical Record_, page 582.) This prediction was fulfilled a few weeks later when the brethren had arrived in Clay County, Mo. On the 21st of June, 1834, the cholera broke out in the camp and raged fearfully for several days. Altogether sixty-eight of the Saints were attacked with the dreadful disease and thirteen died. Finally Joseph called some of the surviving brethren together and told them that if they would humble themselves before the Lord and covenant to keep His commandments, and obey his (Joseph's) counsel, the plague should be stayed from that hour and there should not be another case of cholera among them. The brethren covenanted to that effect and the plague was stayed. ASTRONOMY OF ABRAHAM. July 3, 1835, a man by the name of Michael H. Chandler came to Kirtland, Ohio, to exhibit four Egyptian mummies, together with some two or more rolls of papyrus, covered with hieroglyphic figures and devices. They had been obtained from one of the catacombs of Egypt, (near a place where once stood the renowned city of Thebes) by the celebrated Antonio Sebolo, in the year 1831. Joseph Smith, upon examining the rolls of papyrus, discovered that one of them contained the writings of Abraham and another the writings of Joseph who was sold into Egypt. The whole collection was bought by the Saints, and Joseph subsequently translated the writings of Abraham which, together with a number of illustration, were published in the _Times and Seasons_, at Nauvoo, Ill., {101} in 1843, and which we now have in the little excellent work called the Pearl of Great Price, under the caption of the Book of Abraham. This book, besides giving a history of the creation of the earth and man, also introduces a new doctrine in regard to astronomy. It tells of a planet called Kolob, near which is the throne of God, and around which everything in the great universe revolves in regular order. At that time the generally accepted theory among astronomers was that, with the exception of the few planets (among which is our own earth) which sweep regularly around the sun, all the heavenly bodies called stars, were fixed or stationary, and that the sun, furnishing light and warmth for our earth, besides being the centre of gravitation for our solar system, was the nearest fixed or stationary star. Hence, when Joseph Smith, in the astronomy of Abraham, introduced the doctrine that there was a grand centre set far beyond the limits of our own solar system, he was derided by not a few, who ascribed the idea to his ignorance, in not having even a superficial knowledge of the principles of astronomy. But the theories of men change as the Lord gives them more light and intelligence, and today the doctrine advanced in the Book of Abraham is a generally accepted one among astronomers. In proof of this I will introduce the following extract of a letter from Lieutenant M. F. Maury, of the United States Navy, a man acknowledged on all sides as one of the most eminent scientific men living, dated, Washington, D.C., Jan. 22, 1855. "It is a curious fact that the revelations of science have led astronomers of our day to the discovery that the sun is not the dead center of motion around which comets sweep and planets whirl; but that it, with its splendid retinue of worlds and satellites, is revolving through the realms of space, at the rate of millions of miles in a year, and in obedience to some influence situated precisely in the direction of the star Alcyon, one of the Pleiades. We do not know how far off in the immensities of space that center of revolving cycles and epicycles may be; nor have our oldest observers or nicest instruments been able to tell us how far off in the skies that beautiful cluster of stars is hung, whose influences man can never bind. In this question alone, and the answer to it are involved both the recognition and exposition of the whole theory of gravitation." (Family Bible, published by Henry S. Goodspeed & Co., New York, page 18.) Here is another proof that Joseph was a prophet and an inspired man, and that the Book of Abraham is true. LOCATION OF ANCIENT EDEN. In 1832 Joseph Smith made the startling declaration that the Garden of Eden had its existence on the American continent--even {102} in Jackson County, Mo. People as a rule ridiculed the idea and thought Joseph very ignorant indeed in not knowing that which every school boy at that time was supposed to know, that Asia was the cradle of mankind. And when he further declared that the Grand River Valley in Daviess County, Mo., was the valley in which Adam our father had lived and that he (Joseph) on an adjoining hill had discovered the remnants of an altar upon which the great Patriarch had offered sacrifice, the world thought that Joseph Smith was either a religious crank, a blasphemer or a fool. I will introduce an item of history in order to make this more plain. It was in the summer of 1838 when the Saints were flocking into Missouri from different parts of the country that it became evident that there would not be room for all to settle in the immediate vicinity of Far West, or in Caldwell County. The Prophet, therefore, together with others, started out to select other gathering places. Arriving at a hill where there was a fine spring of water, at a point where Grand River suddenly changes its course from a southerly to an easterly direction, he was struck with the natural beauty of the country and also with what he thought would be a fine townsite on the slope of the hill. Accordingly, the accompanying surveyors began their work of running lines for streets and lots, and it was decided to name the place Spring Hill; but they had not proceeded far when the Lord, on May 19, 1838, gave a revelation through the Prophet Joseph, naming the place Adam-ondi-Ahman, "because," said the Lord, "it is the place where Adam shall come to visit his people, or the Ancient of Days shall sit, as spoken of by Daniel the Prophet." (Doc. and Cov., sec. 116.) Joseph was also told that it was the place where Adam, as mentioned in a previous revelation, three years before his death, blessed his posterity, when they rose up and called him Michael the Prince, the Archangel; and he, being full of the Holy Ghost, predicted what should befall his posterity to the latest generations. (Doc. and Cov., 107: 53-56.) With all the claims of our American people, none, so far as I know, had up to that time imagined for our country the honor of being the home of our first parents, but since then it has become a favorite theory with many. A few years after Joseph had proclaimed that the great Mississippi Valley was the first home of man, the learned antiquarian, Samuel L. Mitchell of New York, with other gentlemen eminent for their knowledge of natural history, advanced the theory that America was the land where Adam dwelt. He supported his theory by tracing the progress of colonies westward from America {103} over the Pacific Ocean to new settlements in Europe and Africa. (_Juvenile Instructor_, vol. 9: 278). Other scientists have reasoned elaborately from the relics found in different parts of North and South America, and have proven that the Western Continent was inhabited before the flood. Now, if Adam dwelt in America, Noah also dwelt here and must have built his ark on this continent. Without entering into a detailed argument to prove this, I will simply read the following from an able and lengthy article entitled "Old America," written by G. M. O., and published in the ninth volume of the _Juvenile Instructor_: "Modern science has given us very accurately drawn charts of the course of the wind through the atmosphere surrounding us. We have no reason to believe these wind currents have changed since the creation. Now the prevailing current of wind over the central part of North America is from the west, and possibly this was the course followed by the tornado during the deluge. Now if the ark had been built in Armenia, where the mountain Ararat is situated, and it is found that the wind and currents have general eastern direction, the ark would, during the one hundred and fifty days or five months of the deluge (that is from the commencement until the waters gained their greatest depth), have gone in an eastern course, say at the rate of about forty miles a day, some six thousand miles, or beyond China; or if it floated faster, it would have left the ark somewhere in the Pacific Ocean. This would be an unreasonable theory to adopt, being entirely inconsistent. But the ark being built in America, somewhere, we may imagine in the latitude of Missouri, when taken up by the eastern-borne current, and wafted by the hurricane following the same course, it is not out of the way to suppose it to have progressed as far as Ararat, some six or seven thousand miles from America, even had it traveled at a more rapid rate than forty or fifty miles a day. Over sixteen hundred years had passed from the creation until the ark was finished. In this time mankind had increased and multiplied and spread out far beyond the country around Eden (the Mississippi Valley), as signs of an antediluvian population indicate, and we may suppose the ark was built some distance east of the Garden, between the States of New York and Missouri. Couple this supposition with the circumstances connected with the flood, the current flowing from America, with the fact of the ark's resting in an easterly direction from this country, and we can form no other reasonable conclusion than that here the miraculous vessel was constructed and freighted with its treasure of animal life, and the progenitors designated and set apart to renew the human race. That the ancient Americans knew of the deluge is beyond dispute, as we have several versions of the story of the flood that have been handed down as tradition by different nations, and in one instance we have a picture-written description of it, an old Toltec record, fortunately preserved from the wholesale destruction that followed the conquest." Suffice it to say that it is no longer considered an absurd theory that America was the cradle of man, and the home of Adam, Noah and the other antediluvian patriarchs, but it has {104} taken many years of patient study and thorough investigation of scientific problems for men of learning to come to the same conclusion that Joseph Smith did by revelation between fifty and sixty years ago. The following was published in the DESERET NEWS of Sept. 18, 1888: "A CORROBORATIVE DISCOVERY. "A short time ago the Washington _Post_ made a remarkable statement regarding the location of the Garden of Eden. It announced that Dr. Campbell of Versailles had lately discovered that it was on this continent, and near where St. Louis now stands. That gentleman, according to the _Post_, asserted that the Mississippi River is the Euphrates of Scripture, and that the Bible furnishes evidence of the correctness of his conclusions. "It is probable that Dr. Campbell is not aware of the fact that he is not the discoverer of what he now announces, the Prophet Joseph Smith having many years ago stated that the Garden of Eden was located in what is now known as the State of Missouri. The Prophet also pointed out the precise spot where Adam offered sacrifice to the Lord, and where, as the great patriarchal head of the race, he blessed his children previous to his departure from the earth. That sacred spot in Missouri was designated by the Prophet as Adam-ondi-Aham, the meaning of which is--the land where Adam dwelt." My conclusion is this: If scientific men, by the evidences produceable at this late day can indicate that the Garden of Eden was at or near the place where St. Louis, Mo., now stands, the Lord, who originally planted the garden himself, could designate the exact spot and tell His prophet that that first garden, the original paradise of man, was located in Jackson County, Mo., just 150 miles northwest of St. Louis. In connection with this, I desire to relate a little experience of my own. About two years ago, in company with Elders Edward Stevenson and Joseph S. Black, I visited Adam-ondi-Ahman, in Missouri, and as we stood upon the site of the altar that I have referred to and looked over the beautiful valley lying south and east of us, I said to myself, "Can it be possible that these stones--fragments of which I held in my hand--were once parts of the altar upon which our first parent offered sacrifice to God?" I had previously listened to the testimony of Presidents Wilford Woodruff, A. O. Smoot and other men of prominence and unimpeachable character, to the effect that they were present with the Prophet Joseph in 1838 when the glorious facts relating to that particular tract of country were revealed. But I desired a direct testimony from the Lord concerning the matter, and consequently made it a subject of prayer. And I desire, on this occasion, to bear my testimony that I received {105} an answer to my prayer sufficient to convince me that these things are true. MIRACULOUS ESCAPE PREDICTED. On the 31st of October, 1838, Joseph and a number of his brethren, all prominent men in the Church, were betrayed by Col. George M. Hinkle into the hands of the mob militia who had surrounded Far West, Mo., determined to sack the town. Although Joseph had only been in Missouri a few months and had not done the least harm to a single soul there, nearly the whole population of that State, including its highest officers, both civil and military, had become so exasperated, through the stream of lies which had been circulated through the country concerning the Saints and their motives, that they had fully determined to kill the leaders of the Church; and there were scores in that mob militia camp to which Joseph and his brethren were brought that memorable day who would have considered it a great honor to put to death Joseph and his fellow-prisoners. They knew also that there would be no danger of them being brought to justice for such a deed, even if they should assassinate them without orders from any commander. It was on this occasion that the mobbers cursed and shouted like mad-men and swore that Joseph and those with him should never see their friends or families again alive; and to prove that this was not the boast and threat of the common soldier only, I will refer you to what John Clark, the head general and commander of the whole militia, said in his notorious speech which he delivered before the brethren at Far West, after he had made them prisoners of war. Referring to Joseph and his fellow prisoners, who then were on the road to Jackson County in the hands of Gen. Lucas and his army, General Clark said: "As for your leaders, do not once think--do not imagine for a moment--do not let it enter your minds, that they will be delivered, or that you will see their faces again, for their _fate is fixed_, THEIR DIE IS CAST, THEIR DOOM IS SEALED." But while, from a human standpoint, it seemed absolutely impossible for Joseph and his brethren to escape from their enemies alive, Joseph rose up in the spirit of his prophetic calling, and prophesied that they ALL should be delivered alive. Parley P. Pratt, one of the prisoners with Joseph, writes the following: "As we arose and commenced our march on the morning of the 3rd of November, Joseph Smith spoke to me and the other prisoners {106} in a low but cheerful and confidential tone. Said he: 'Be of good cheer, brethren; the word of the Lord came to me last night that our lives should be given us, and that whatever we may suffer during this captivity, not one of our lives should be taken.' "Of this prophecy I testify in the name of the Lord, and though spoken in secret, its public fulfilment and the miraculous escape of each one of us is too notorious to need my testimony."--Parley P. Pratt's Aut., page 210. Notwithstanding the fact that they were sentenced on two or three different occasions to be shot, that several attempts were made to poison them while incarcerated in filthy dungeons; that forty men at a certain time and place entered into a conspiracy that they would neither eat nor drink until they had killed the "Mormon Prophet," all the brethren in due course of time, escaped from their persecutors and would-be murderers, and, although they suffered as only few men have suffered, they arrived safely, and all alive, among their friends in Illinois. This surely is another proof of Joseph Smith's prophetic gift, while General Clark at the same time is proven to be a false prophet. PREDICTIONS ABOUT COMING TO THE MOUNTAINS. Under date of Saturday, August 6, 1842, Joseph wrote: "I passed over the river to Montrose, Iowa, in company with General Adams, Col. Brewer and others and witnessed the installation of the officers of the Rising Sun Lodge of Ancient York Masons at Montrose, by General James Adams, deputy grand master of Illinois. While the deputy grand master was engaged in giving the requisite instructions to the master elect, I had a conversation with a number of brethren in the shade of the building on the subject of our persecution in Missouri and the constant annoyance which had followed us since we were driven from that State. I prophesied that the Saints would continue to suffer much affliction and would be driven to the Rocky Mountains; many would apostatize, others would be put to death by our persecutors or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in making settlements and build cities and see the Saints become a mighty people in the Rocky Mountains." (_Historical Record_, page 487.) I need spend no time to prove the fulfilment of this remarkable prophecy. All of you who are present in this hall tonight can testify to its literal fulfilment. The Latter-day Saints have indeed become a mighty people in these mountains, numbering as they do now about two hundred thousand souls, organized into thirty-two Stakes of Zion, or nearly five hundred wards and branches; and this does not include the Saints in Mexico and Canada. It is also a matter of history {107} that the Saints, for years after the prediction was uttered, continued to suffer persecution and affliction from their enemies; that many apostatized, while others, who proved faithful and true to their covenants, were put to death for conscience sake, and the remainder were driven by a ruthless mob from the beautiful city of Nauvoo into the western wilderness in the year 1846. ESCAPE FROM ENEMIES PREDICTED. Early in the year 1844, while the spirit of renewed persecution was brooding in Hancock County, Illinois, Joseph was inspired to make preparations for sending an expedition to the Rocky Mountains, to seek out a new location for the Saints, as it had been revealed to him that they would not be permitted to remain much longer in their Illinois homes. On Sunday, Feb. 25, 1844, while the Prophet was engaged in selecting brethren to go on this expedition, he gave them some important instructions, and prophesied, "that within five years the Saints should be out of the power of their old enemies, whether they were apostates or of the world;" and the Prophet also told the brethren to record it, that when it came to pass, they need not say they had forgotten the saying. (_Historical Record_, page 542.) Five years after this prediction was uttered the Saints had been driven from Nauvoo; the noble band of Pioneers had, under the guidance of Jehovah, been led to these valleys in 1847, about three years after the prediction was made; and in 1849 (five years after) the bulk of the exiles from Nauvoo had gathered here, thirteen hundred miles from their Illinois persecutors. STEPHEN A. DOUGLAS. I will now refer you to another most remarkable prophecy and its fulfilment. Among the prominent men of Illinois, who befriended the Saints when they were expelled from Missouri, was Stephen A. Douglas, afterwards known as the "Little Giant," and who became one of the great statesman of our nation. This man continued friendly to the Saints for many years, and especially to Joseph Smith, in whose case he, as an Illinois district judge, rendered a fair and impartial decision at Monmouth, June 10, 1841, at a time when the Missourians were endeavoring to get Joseph Smith into their power. After that he and the Prophet exchanged visits, and on one occasion when Joseph dined with him in Carthage, Illinois, May 18, 1843, {108} he listened to a lengthy explanation from the Prophet about the Missouri persecutions. Winding up the conversation, Joseph spoke of the dire effects that would flow to the nation if the United States should refuse to redress the wrongs of murder, arson and robbery committed against the Saints in Missouri and the crimes committed upon the Saints by the officers of the government. Turning to Judge Douglas he said: "You will aspire to the presidency of the United States, and if ever you turn your hand against me or the Latter-day Saints, you will feel the weight of the hand of the Almighty upon you; and you will live to see and know that I have testified the truth to you, for the conversation of this day will stick to you through life." This remarkable prophecy concerning Judge Douglas personally has had a literal fulfilment. Judge Douglas continued to rise in prominence in the nation as long as he remained a friend to the Saints. But, finally he turned against them, and at the time the excitement ran high against the "Mormons" in 1857, and preparations were being made to send an army against the people of Utah, Judge Douglas thought he would add a little to the great popularity he had already achieved by doing the most popular thing that could be done at the time, namely, denouncing the "Mormons." Hence, in a political speech which he delivered in Springfield, Ill., June 12th, 1857, and which was published in the _Missouri Republican_ of June 18th following and partly republished with comments in the DESERET NEWS of September 2nd, 1857, Senator Douglas attacked the Saints in Utah in a most fierce and unwarranted manner, and among many other bitter expressions which he made, he called "Mormonism, a loathsome, disgusting ulcer," to which he recommended that Congress apply the knife and cut it out. In the DESERET NEWS of the date mentioned, the prophecy of Joseph Smith was republished with warning remarks, directed to Mr. Douglas, who at that time, in fulfilment of Joseph's words, was already aspiring to the presidency of the United States. In the campaign of 1860 he became the candidate of the Independent Democratic party for that position. It is asserted that no man ever entered into a campaign with brighter prospects of success than did Senator Douglas on that occasion. His friends viewed him as sure to be seated in the Presidential chair, because of his great popularity. But, alas, he and his friends had reckoned without Divine interposition. He had lifted his hands against the Saints of the Most High God and denounced the people whom {109} he knew to be innocent and whom he ought to have defended. The result was that he was sadly defeated at the election, as he only received two electoral votes against seventeen cast for Abraham Lincoln (Republican) and eleven cast for J. C. Breckenridge (Democrat). When the result of the election became known in Utah Apostle Orson Hyde published the following in the DESERET NEWS of December 12, 1860: "EPHRAIM, Utah Ter., Nov. 27, 1860. "Will the Judge now acknowledge that Joseph Smith was a true Prophet? If he will not, does he recollect a certain conversation had with Mr. Smith at the house of Sheriff Backenstos, in Carthage, Illinois, in the year 1843, in which Mr. Smith said to him: 'You will yet aspire to the presidency of the United States. But if you ever raise your hand, or your voice against the Latter-day Saints, you shall never be President of the United States.' "Does Judge Douglas recollect that in a public speech delivered by him in the year 1857, at Springfield, Illinois, of comparing the Mormon community, then constituting the inhabitants of Utah Territory, to a 'loathsome ulcer on the body politic,' and of recommending the knife to be applied to cut it out? "Among other things the Judge will doubtless recollect that I was present and heard the conversation between him and Joseph Smith, at Mr. Backenstos' residence in Carthage, before alluded to. "Now, Judge, what think you about Joseph Smith and Mormonism? ORSON HYDE." A few months later, or in June, 1861, Judge Douglas died in disappointment and grief. Never has the saying of any Prophet of God been more literally and minutely fulfilled than the prediction made by the Prophet Joseph Smith concerning this man. CHRIST'S SECOND COMING. Some have thought that Joseph Smith was an enthusiast or a religious fanatic, and that his prophetic utterances were the result of his impulsive nature or visionary mind. But such was not the case. When he was under the influence of the Spirit of God his mind was perfectly calm and collected, and his countenance beamed with heavenly intelligence. While some of his contemporaries allowed their zeal and enthusiasm to lead them into erroneous expectations, he would reason with them calmly and endeavor to balance their minds. To illustrate this I will relate an incident that transpired shortly before he suffered martyrdom: A man by the name of Miller, the founder of the sect known as Millerites, was preaching to the people in the Eastern States in 1844, that the Savior would make His appearance that {110} year. This caused considerable excitement at the time, and a number of people were quite alarmed about it. Joseph Smith hearing of these predictions, declared that they would not be fulfilled, and said he, "I will take the responsibility upon myself to prophesy in the name of the Lord, that Christ will not come this year, as Father Miller has prophesied, and I also prophesy that Christ will not come in forty years; and if God ever spoke by my mouth, he will not come in that length of time. Brethren, when you go home, write this down that it may be remembered." More than forty years have passed since 1844; hence here we again have Joseph proven to be a true Prophet, while Father Miller missed it very much. THE THREE WITNESSES. When Joseph Smith was translating the Book of Mormon, with Oliver Cowdery as scribe, the following words of Moroni directed to the translator, occurred in the translation: "Behold ye may be privileged that ye may show the plates unto those who shall assist to bring forth this work (meaning the Book of Mormon). And unto three shall they be shown by the power of God; wherefore they shall know of a surety that these things are true. And in the mouth of three witnesses shall these things be established, and the testimony of three and this work * * * shall stand as a testimony against the world at the last day."--Ether v: 2-4. Here is a positive promise that the plates of the Book of Mormon should be shown to three "by the power of God." I will now read the testimony of three men who, as soon as this promise was made known, desired of the Lord to be chosen as these three special witnesses, and who, when their desire was granted, prepared and signed the following: "Be it known unto all nations, kindreds, tongues and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record--which is the record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who come from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for His voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates, and they have been shown unto us by the power of God, and not of man; and we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvelous {111} in our eyes; nevertheless, the voice of the Lord commanded us that we should bear record of it: wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. OLIVER COWDERY, DAVID WHITMER, MARTIN HARRIS." This is plain, strong testimony. Joseph Smith or any other man could easily enough have made a promise like the one made in the 5th chapter of Ether, but he could not have called down an angel from heaven, nor caused the voice of God to be heard, in order to have the promise fulfilled. The Lord only could fulfill this prediction, and he did it, in his own way, time and place. But, says the skeptic, the three witnesses subsequently left the Church and deserted Joseph Smith. Yes, that is true, and this is what makes their testimony of ten-fold more weight. If their testimonies were not true, if any fraud or deception had been practiced in regard to the coming forth of the Book of Mormon they would undoubtedly have exposed the same as soon as the break occurred between Joseph Smith and themselves. But the facts are these: They always remained true to their testimony, even in their darkest hours. Then why did they leave the Church? They fell into transgression; they sinned against God and had to be dealt with the same as other transgressors; for although a man may have seen angels and had glorious visions, etc., he has no license to any more than those less favored. We will now briefly allude to the individual witnesses: Oliver Cowdery, after his excommunication in Far West, April 11, 1838, engaged in law business and practiced for some years as a lawyer in Michigan, but he never denied the truth of the Book of Mormon. On the contrary, he seems to have used every opportunity he had to bear testimony of its divine origin. While in Michigan, a gentleman, on a certain occasion, addressed him as follows: "Mr. Cowdery, I see your name attached to this book. If you believe it to be true, why are you in Michigan?" The gentleman then read the names of the Three Witnesses and asked: "Mr. Cowdery, do you believe this book?" "No, sir," was the reply. "Very well," continued the gentleman, "but your name is attached to it, and you declare here (pointing to the book) that you saw an angel, and also the plates, from which the book purports to be translated; {112}and now you say you don't believe it. Which time did you tell the truth?" Oliver Cowdery replied with emphasis, "My name is attached to that book, and what I there have said is true. I did see this; I know I saw it, and faith has nothing to do with it, as a perfect knowledge has swallowed up the faith which I had in the work, knowing, as I do, that it is true." At a special conference held at Kanesville, Iowa, October 21, 1848, Oliver Cowdery was present and made the following remarks: "Friends and Brethren.--My name is Cowdery, Oliver Cowdery. In the early history of this Church I stood identified with her, and one in her councils. True it is that the gifts and callings of God are without repentance; not because I was better than the rest of mankind was I called; but to fulfill the purposes of God, He called me to a high and holy calling. "I wrote, with my own pen, the entire Book of Mormon (save a few pages) as it fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and power of God, by the means of the Urim and Thummim, or, as it is called by that book, 'holy interpreters.' I beheld with my eyes, and handled with my hands, the gold plates from which it was transcribed. I also saw with my eyes and handled with my hands the 'holy interpreters.' That book is true. Sidney Rigdon did not write it; Mr. Spaulding did not write it; I wrote it myself as it fell from the lips of the Prophet. It contains the Everlasting Gospel, and came forth to the children of men in fulfilment of the revelations of John, where he says he saw an angel come with the Everlasting Gospel to preach to every nation, kindred, tongue and people. It contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation in the kingdom of God on high. Brother Hyde has just said that it is very important that we keep and walk in the true channel, in order to avoid the sandbars. This is true. The channel is here. The holy Priesthood is here. "I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored, the lesser or Aaronic Priesthood, and said to us, at the same time, that it should remain upon the earth while the earth stands. "I was also present with Joseph when the higher or Melchisedek Priesthood was conferred by holy angels from on high. This Priesthood we then conferred on each other, by the will and commandment of God. This Priesthood, as was then declared, is also to remain upon the earth until the last remnant of time. This holy Priesthood, or authority, we then conferred upon many, and is just as good and valid as though God had done it in person. "I laid my hands upon that man--yes, I laid my right hand upon his head (pointing to Brother Hyde), and I conferred upon him this Priesthood, and he holds that Priesthood now. He was also called through me, by the prayer of faith, an Apostle of the Lord Jesus Christ." {113}Soon afterwards Oliver Cowdery was rebaptized, but while making preparations to come to Utah, he was suddenly stricken with death in Richmond, Mo., March 3rd, 1850. Elder Phinehas H. Young, who was present when he died, testifies: "His last moments were spent in bearing testimony of the truth of the Gospel revealed through Joseph Smith, and the power of the Holy Priesthood which he had received through his administration." David Whitmer, who died in Richmond, Mo., Jan. 25th, 1888, was also true to his testimony until the last, although he never united himself with the Church after his excommunication in 1838. During the last few years of his life he was frequently visited by representatives of the press and many others, to whom he would always bear strong and faithful testimonies of the divinity of the Book of Mormon. On one occasion when the report reached him that he was accused by a certain party of having denied his former testimony, he wrote the following, which was published in the Richmond (Mo.) _Conservator_ of March 25, 1881: _Unto all Nations, Kindreds, Tongues and People, unto whom these presents shall come_: "It having been represented by one John Murphy, of Polo, Caldwell County, Missouri, that I, in a conversation with him last summer, denied my testimony as one of the Three Witnesses of the Book of Mormon. "To the end, therefore, that he may understand me now, if he did not then; and that the world may know the truth, I wish now, standing as it were, in the very sunset of life, and in the fear of God, once for all to make this public statement: "That I have never at any time denied that testimony or any part thereof, which has so long since been published with that book, as one of the Three Witnesses. Those who know me best, well know that I have always adhered to that testimony. And that no man may be misled or doubt my present views in regard to the same, I do again affirm the truth of all my statements as then made and published. "He that hath an ear to hear, let him hear; it was no delusion; what is written is written, and he that readeth let him understand. * * * * * * "In the Spirit of Christ, who hath said: 'Follow thou me, for I am the life, the light and the way,' I submit this statement to the world; God in whom I trust being my judge as to the sincerity of my motives and the faith and hope that is in me of eternal life. "My sincere desire is that the world may be benefited by this plain and simple statement of the truth. "And all the honor to the Father, the Son, and the Holy Ghost, which is one God. Amen! DAVID WHITER, SEN. RICHMOND, Mo., March 19, 1881. {114}Three days before his death Mr. Whitmer called his family and some friends to his bedside and addressing himself to the attending physician, said: "'Dr. Buchanan, I want you to say whether or not I am in my right mind, before I give my dying testimony.' "The doctor answered: 'Yes, you are in your right mind, for I have just had conversation with you.' "He then addressed himself to all around his bedside in these words: 'Now you must all be faithful in Christ, I want to say to you all, the Bible and the record of the Nephites (Book of Mormon) is true, so you can say that you have heard me bear my testimony on my death-bed. All be faithful in Christ, and your reward will be according to your works. God bless you all. My trust is in Christ forever, worlds without end. Amen.'" Martin Harris also absented himself from the Church for many years, but was always true to his testimony in regard to the Book of Mormon. He finally emigrated to Utah, arriving in Salt Lake City, August 30, 1870, in care of Elder Edward Stevenson. He located in Smithfield, Cache County, and later in Clarkson, where he died July 10, 1875, being nearly ninety-three years of age. A few hours before his death, when prostrated with great weakness, Bishop Simon Smith came into his room; Martin Harris stretched forth his hands to salute him and said: "Bishop, I am going." The Bishop told him that he had something of importance to tell him in relation to the Book of Mormon, which was to be published in the Spanish language, by the request of Indians in Central America. Upon hearing this, Martin Harris brightened up, his pulsation improved, and, although very weak, he began to talk as he formerly had done previous to his sickness. He conversed for about two hours, and it seemed that the mere mention of the Book of Mormon put new life into him. It will also be remembered that Martin Harris, soon after his arrival in Utah, spoke to a large congregation of Saints and strangers in the Tabernacle in Salt Lake City, where he bore a faithful testimony to the truth of the Book of Mormon. Also the eight witnesses, whose testimony is published in the Book of Mormon after the testimony of the three witnesses, remained true to their testimonies until the last; they are all dead now. THE SIGNS FOLLOWING THE BELIEVERS. In December, 1830, a few months after the Church was {115} organized in Fayette, N.Y., with six members, the following predictions were made: "I give unto thee a commandment, that thou shalt baptize by water, and they shall receive the Holy Ghost by the laying on of hands, even as the Apostles of old. * * * For I am God, and mine arm is not shortened; and I will show miracles, signs and wonders unto all those who believe on my name. And whoso shall ask it in my name in faith, they shall cast out devils; they shall heal the sick; they shall cause the blind to receive their sight, and the deaf to hear, and the dumb to speak, and the lame to walk; and the time speedily cometh that great things are to be shown forth unto the children of men."--Doc. & Cov. xxxv: 6-10. Again, in September, 1832, in a revelation given to Joseph Smith and six Elders, "as they unveiled their hearts and lifted their voices on high," the following glorious promises were made: "Therefore, as I said unto mine Apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost; and these signs shall follow them that believe. In my name they shall do many wonderful works; in my name they shall cast out devils; in my name they shall heal the sick; in my name they shall open the eyes of the blind, and unstop the ears of the deaf; and the tongue of the dumb shall speak; and if any man shall administer poison unto them it shall not hurt them; and the poison of a serpent shall not have power to harm them." Doc. and Cov., 84, 64-72. If Joseph Smith had been an impostor and his revelations consequently not genuine, would he have dared to make promises like those contained in the forgoing? Could anything have proven more disastrous to his schemes than to promise people gifts which were not in his power to give? If he was not a servant of God would he not studiously have avoided to connect the Lord with any of his schemes in such a way? Could he imagine that God would sanction his doings by pouring out his gifts and blessings upon people who were being deceived by a wicked impostor? Certainly not. If Joseph Smith was not called of God he would have had to re-echo the old, old sectarian song from the dark ages: These things (the gifts and blessings following the believer) have ceased, because they are no longer necessary. It is a well-known fact that the signs which were promised by the Savior and enumerated in St. Mark, 16th chapter, 17th and 18th verses, did follow the believers. The Acts of the Apostles are full of examples of this kind. It is also a known fact that when Christianity in the days of Constantine the Great, and later became mixed up with Paganism and was then made the State Religion of {116} the Roman empire, and the people were compelled at the edge of the sword to accept it, that these signs did not follow the members of this false church. But when the clergy, in order to blind the masses, told the people that the reason why the members did not enjoy these blessings, as in former years, was that they were no longer necessary, they told a deliberate falsehood. The real cause was that this apostate church had "transgressed the law, changed the ordinance and broken the everlasting covenant," and that Christ did not recognize this new form of so-called Christianity as His doctrines of salvation, nor accept of the order of their organization as anything akin to the Church organized by Himself and His Apostles. Hence, He withheld His gifts, signs and blessings from them, and for hundreds of years they were unknown so far as church gifts were concerned. An anecdote that I heard a friend relate several years ago will illustrate the contrast between the true Church of Christ and fallen Christianity. A prominent cardinal of the Roman Catholic church, on a certain occasion, visited the Pope of Rome, and together with him examined the contents of the treasure chamber at the Vatican where gold, diamonds and other costly things were deposited. While gazing upon the costly treasures the Pope remarked. "We can not truthfully say now as Peter and John said anciently that we have no silver and gold." "No, that is true," answered the cardinal, "and there is something else we cannot say. We cannot command the lame in the name of Jesus Christ to arise and walk." We all remember the beautiful story related in the third chapter of the Acts of the Apostles, of a certain man who had been lame from his mother's womb and who daily lay at the gate of the Temple of Jerusalem to ask alms of those who entered; and how he, seeing Peter and John about to go in, also asked them for alms. Peter, after fastening his eyes upon the cripple, together with John, said, being moved upon by the power of God: "Silver and gold have I none; but such as I have give I thee: in the name of Jesus Christ of Nazareth, rise up and walk." And he took him by the right hand and lifted him up, and immediately his feet and ankle bones received strength. And he, leaping up, stood and walked, and entered with them into the Temple, walking and leaping, and praising God. The contrast is this: The Apostles of the true Church had no silver and gold, for they had been sent out to preach without purse or scrip; but they possessed the power of God to such an extent that they healed the sick, the lame, the blind, etc. The Catholic Church is wealthy, has plenty of silver and {117} gold, but not the power of God. Joseph Smith was also poor as regards this world's goods, but he was powerful in the Priesthood, and in the strength of the Lord, and hundreds were healed under his administrations. How then about the promises made in the revelations from which I have quoted? The answer is easily given and can be stated briefly. They have been fulfilled to the very letter. There are thousands in the Church who can testify and who do bear testimony continually to the effect that the gifts and blessings follow the believers, who have embraced the Gospel as restored through Joseph Smith. Not only in the United States, but in Europe, upon the islands of the sea, and in all parts of the world where the Gospel has been preached by our Elders, have the sick been healed under their administration, the lame have received their strength, the blind have been restored to their sight and the deaf to their hearing; evil spirits have been cast out; the gifts of prophecy, of tongues, the interpretation of tongues, and, in short, all the gifts and blessings enjoyed by the former-day Saints have been and are now being enjoyed by the Latter-day Saints. Our books, pamphlets, papers and periodicals are full of instances of this kind, and should an attempt be made to gather, compile and publish testimonies of this nature, we would have material enough for a book larger than the Bible and Book of Mormon combined. In the face of all these testimonies, what additional proofs do we need to establish the fact that Joseph Smith was a true Prophet. CONCLUSION. Time will not permit me to multiply proofs any further, although I have only presented a few of the many that might be cited. But in the fact of the evidence already adduced, I claim positively that no one has the right to denounce Joseph Smith as a false prophet, for in the light of the key given by Moses, he must of necessity be a true prophet, as the things spoken by him in the name of the Lord have come to pass. Even his most bitter opponents have failed in one solitary instance to prove his prophetic utterances false. Add to this the consistency of his life, his almost unparalleled zeal in bearing testimony of the things the Lord revealed to him, and this in the midst of the most trying persecutions, sufferings, imprisonments and trials to which he was constantly subjected, during his entire life, and finally his martyrdom in Carthage jail for the sake of the testimony he bore and the principles he advocated. And I would ask, What more proofs does mankind {118} want to establish the fact that Joseph Smith was a Prophet of the living God? If the divine calling of any Prophet in any age and dispensation of the world has been proven, then I claim Joseph Smith's prophetic calling has been established beyond dispute. The proofs for this are so numerous, clear and positive that they ought to convince every honest soul. And now, in conclusion, I will bear my own testimony, which is, that I know by the inspiration of the Almighty, by the power of the Holy Spirit, that Joseph Smith was a true prophet, and that the doctrines he promulgated are also true; for desiring to know the "will of the Father" I sought unto God to know whether "the doctrine was of God" or whether Joseph Smith "spoke of himself," and the result was the testimony that I bear here tonight, and that I have borne to thousands both in this land and in Europe. I ask God to grant to every honest soul, who desires salvation and exaltation in the Kingdom of God, the same testimony, in the name of Jesus Christ, Amen. _"By a proper observance of the Word of Wisdom, man may hope to regain what he has lost by transgression and live to the age of a tree, that as the sun's rays in springtime gladden all nature and awaken life and hope, the Word of Wisdom given of God may remove the thorns and briers from our pathway and strew the same with joy and peace."_ _Wilford Woodruff_. {119} THE GOSPEL MESSAGE. BEING A DISCOURSE, GIVING AN EXPLANATION OF SOME OF The PROMINENT DOCTRINES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS, DELIVERED BY ELDER WILLIAM BUDGE, AT CHESTERFIELD, AUGUST 10TH, 1879. (Phonetically Reported.) _My Brethren, Sisters and Friends:_ I am thankful for the privilege of speaking to you a short time this afternoon. I am anxious to explain, whenever opportunity affords, the nature of our faith. And I presume that, on this occasion, I am justified in feeling that our friends who have kindly visited our meeting room have come for the purpose of learning something regarding that subject. In this free country, where we congratulate ourselves in enjoying and allowing the greatest freedom to everybody, I presume we will, all of us, speaker and congregation, exercise the privilege of explaining and reflecting upon the things that may be said; so that our friends, I trust, will leave us understanding a little more about the nature of our religion than when they came to the meeting. I can feel, in part, the interest that exists, even in the minds of our friends. They have, doubtless, heard about the Latter-day Saints. They have had the opinions of men who have spoken in the pulpits, and who have written books about the "Mormons," and they, very likely, have come here under certain impressions in regard to the "Mormon's" faith. I am sorry to say that experience has taught me that the public generally have been deceived. I am gratified sometimes in listening to acknowledgments of this kind from our friends who have heard for themselves, and have thus been able to judge intelligently as to whether the reports which they have heard from our enemies are correct or not. It seems strange, but it is nevertheless true, that many people who wish to know the faith of the Saints go to their enemies to learn of them. I do not know whether our kind {120} friends have thought of the inconsistency and injustice of such a course as this. If I wished to learn what the Roman Catholics believed in, I do not think, at present, that I would go to the Protestant Church to learn it; or, if I wished to learn what any denomination of professing Christians believe, I do not think it would be just for me to go to some other denomination to ascertain it. In the first place other churches might be led--perhaps unwittingly, perhaps intentionally--to misrepresent the faith of their neighbors, and I might be deceived through their misrepresentations. On the other hand, there is no need of my going to any one church to learn the faith of another people, because I can go just as easily to their own church to listen to their explanations, and thus be sure of getting information of their peculiar views, without trusting to the misrepresentations of their neighbors. Now I submit that such a course as this is right; it is just, and accords with our impressions of a fair and just hearing and consideration from the parties most interested, as to whether their faith be correct or not. Of course we have no disposition, as Latter-day Saints, even if we had the power, to constrain any person to believe our doctrines. We have not the power; we have not the disposition. It is not for the purpose of using an undue influence in any respect, or in any degree, in favor of our faith, that we preach to our friends. We simply wish to explain to them the nature of that religion of which we are ministers--laboring under a feeling of anxiety to deliver the message with which we have been sent, that our friends may have the privilege of receiving or rejecting it, just as they think proper. But, in the meantime, while we are explaining it, my friends, be pleased to follow me with your faith and sympathy and good wishes, so far as your assistance may help me to lay before you the peculiar faith and doctrines of the Church with which I am connected, that you may be able to judge, and I will place before you, as plainly and briefly as I possibly can, some of the prominent doctrines of our Church. I approach the subject feeling that I have the sympathy of many good friends, because I feel there exists an impression upon their minds that a system of religion that has more power with it than those now taught, is necessary. I approach the examination of this subject because I believe that many of our kind, honest, well-wishing friends--those who desire to serve God according to his will and pleasure--are under the impression that there exists a confusion so general, and errors so prevalent, that religion seems to be losing its {121} hold upon the minds of the people; and, of course, we, who have faith in God and in his revealed word--as contained in the Old and New Testaments--deplore a state of things which indicates a departure from that respect and reverence which we wish to see existing and manifested on the part of the people towards the Supreme Being. What is the reason, my friends, that people are becoming irreligious? What is the reason that people talk of sacred things lightly? What is the reason that men, who have heretofore been respected as ministers of religion, are now little thought of? It is simply because the religions that are taught are losing their hold upon the minds and affections of the people; because the religions that are taught do not supply the want that men and women feel; because the word preached by most ministers carries with it no power to convince people as to the truthfulness of the doctrines that are presented, or the sinful condition of the people to whom they are taught. The present condition of the Christian world does not present that union, that love, that we expect from the perpetuation of the doctrines that Christ taught, and it is this fact, understood by many, that increases their doubts and strengthens their objections to what is called "Christianity." The New Testament teachings lead us to expect a state of unity in the Christian Church. The admonitions of the Apostles were to the effect that the Saints in early days should be united together, that they should understand alike, that they should speak the same things, that they should be of the same mind and of the same judgment. Such are the words of the Apostle, to be found in I Cor., 1, 10. Now, my friends, does such a state of things exist around us in connection with the Christian churches that we might expect from the nature of a perfect religion, introduced by Christ? Does there exist, at the present time, a state of things so perfect as to agree with the expectations raised from the teachings of St. Paul in this Scripture that I have quoted? I think not. I am safe, I believe, in stating--and I think our friends are prepared to agree with me--that there does not exist amongst the Christian denominations, that unity and that oneness of faith, peace, kindness, and love which, by reading the New Testament, we might expect to appear amongst them as the true fruits of Christianity. And it is upon this I wish to make a few remarks before proceeding to explain to you, from the Bible, the nature of our faith. Of course the existence of a number of denominations called "Christian" cannot be denied. But we are told that all {122} the Christian churches exhibit to us one church: that if one denomination does not teach the whole perfect plan of religion revealed by the Lord Jesus Christ, all the churches put together do; although there may be divisions existing amongst the members of these denominations. Unless we accept this view we must object to Christianity on the ground that we cannot find which of all the Christian denominations teach the truth. Here is one church called Christian that teaches certain doctrines, another more or less in its teachings contradicts them, a third teaches doctrines that are in conflict with the other two; and so we might go through them all, and speak in like terms of those who think honestly enough that they are serving God. Now, my friends, I will ask--First:--Is it reasonable to suppose that God would sustain two distinct religious churches as his churches? Is it reasonable to suppose that God would set up two distinct religious bodies, the ministers of which teach different doctrines? After learning from the Bible so much indicating the anxiety of God's inspired servants for a time of perfect unity, I say it is not reasonable to suppose it. And just so long as two distinct religious systems exist, teaching different doctrines and preaching different principles, there exist a conflicting influence, division, feelings perhaps very strong if the difference in doctrine is very decided. If it is not reasonable, what are we to do? How can we account for such a condition of things? This leads to the position we occupy. We want to know something more. Is it true that the bodies called "Christian" at present represent the Church of Christ? Or is it true that they have ignored some things belonging to the perfect doctrine of Christ, and taken as their guide, their own conclusions in regard to what is right, which leads to this division of doctrine? How is it? But I will endeavor to show that it is unscriptural as well as unreasonable for us to receive different Christian bodies as the Church of Christ. I will direct your attention to a few passages from the word of God. Jesus, when he sent the Apostles to preach in the first place, said to them, "Go ye into all the world and preach the Gospel to every creature." Not _any_ system that might be termed a Gospel. There was no choice left to anybody. He spoke definitely in regard to the Gospel plan which he, the Son of God, came to the earth to set up. Paul, in the first chapter of Galatians, 8th verse, says, "Though we or an angel from heaven preach any other Gospel unto you than {123} that which we have preached unto you, let him be accursed." Paul, one of the apostles, taught the Gospel, the same Gospel that Peter, James, John and others taught. They all taught the same system. And Paul said in another place, that he went up, by revelation to Jerusalem, taking Barnabas and Titus with him, and communicated the Gospel which he preached among the Gentiles (Gal. ii, 1, 2), thus showing that he taught the same thing everywhere. You see, Paul's words and practice show that he did not admit of the least change or alteration from the Gospel as taught by Christ, and preached by the apostles to the people. In another place it is said, "Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrines of Christ, he hath both the Father and the Son," (2 John ix,) showing us that he taught strictly the necessity of abiding in that form of doctrine which had at first been delivered. I quote these passages to show you that the Gospel which Christ and the apostles first taught was intended to be taught continually, without change, and that none had a right, not even an angel from heaven, to preach any other Gospel than that which had been delivered at the first. Do you agree with this? Because I am about to examine, in detail, some of the doctrines that will readily show to you the difference between the ministers of the true Gospel, and the ministers of the so-called Gospels that are preached at the present time. But are you prepared to come to the conclusion, with me, that it is the old Gospel, Christ's Gospel, the doctrine of the apostles that we ought to seek and follow, if we expect eternal life? Or do you think you are safe in following the teachings of men, who have made great changes from the ancient Gospel, with the following passage before you? If there come any unto you and bring not this doctrine, receive him not into your house, neither bid him God speed" (2 John, 10th verse). Do you think you can obtain God's blessing by being members of a church or churches that teach doctrines opposed to what Christ taught? How is this? "Well, certainly," says one--a Bible believer--"of course I wish to have the religion of the Bible. I would like to have the religion of Christ. I do not admit of any departure." This is right. This is consistent. Of course, if there is a question as to whether God has made any change in his primitive faith, revealed through Christ, we shall consider it; for I am willing also to make a change, if God has authorized it. I am quite willing to accept any doctrine that God has revealed from heaven for my salvation. I confess to you that I have {124} no disposition whatever to maintain private views or speculations which may have been engendered on my own part, through reflection. I wish the doctrine of Christ, as Christ taught it, as the apostles taught it, and I will not, with the light that I possess, depart one particle from the letter and spirit of that ancient plan. And if there are any friends here who have heard that the Elders of the Church of Jesus Christ of Latter-day Saints do not believe in the Bible, let them judge. There are no practices pleasing to God, or likely to bring his blessings upon the heads of the children of men, except those inculcated by him, through his servants by the power of revelation from heaven, so that we will not depart from the Book. We will not teach doctrines that are opposed to this book, but we are prepared to show our friends, in the spirit of kindness, that doctrines opposed to those contained in this Book are displeasing to God, and are not calculated to bring peace and salvation to the children of men. "But," says one, "what matters it whether we go this road that you point out or some other? You know if we can get to heaven one way, is not that as good as another?" We will try to illustrate this idea. If a man wish to go to London, says the enquirer, may he not go the road that leads towards the south, or a road that leads towards the north, as the case may be; what matters it so that he gets to London? It would not matter in the least. He might go the road that led to the north, or that which led to the south, and by making a shorter or longer journey, as the case might be, he might get to London. But you see there is no parallel between this figure and the facts in regard to religion, because there are not two ways to get to heaven. This is the difference. There are two ways to get to London probably, perhaps more, but you see there is only one way to get to heaven, so that when we admit, as an illustration, a figure of this kind, we start with an error and it leads us astray. The Bible speaks of one way. It speaks of two ways. It speaks of a broad road, that leads to destruction, and it speaks of a narrow way that leads to eternal life. So you see there is only one way that leads to heaven, and if any one persuades us that the wide road will lead us there, he deceives us, for there is only one way, and it is narrow. The Bible is very plain upon this, because the doctrines are steadfast and sure, and the words are plain that there is but one way that leads to life and glory. Now that is the way we want to find out. Jesus came, he said, to do his Father's will, not his own. He called apostles and ordained them, and he said, "As I have {125} been sent, so send I you. Go and preach the Gospel to every creature." That was their business. But he said, "Tarry ye first in Jerusalem, until ye are endowed with power from on high." Jesus called the apostles. He ordained them himself. He instructed them personally, and he commissioned them to preach the Gospel to every creature. But he wished them to tarry at Jerusalem until they received power from on high; a certain gift which God had promised, that they might be qualified, in every sense, to discharge the important duty devolving upon them, of administering words of salvation to a fallen world. The apostles did this. They gathered in Jerusalem. They were there on the Day of Pentecost, and whilst there, in the upper room, the endowment of which Jesus spoke was given unto them. The Holy Ghost came upon them, in the upper room, as a mighty rushing wind, and it sat upon them as cloven tongues of fire. And, whilst under that influence, the apostles who were sent to preach the Gospel, stood up--at least Peter did, as the mouth-piece of the rest at that time--to preach the Gospel that Christ sent them to declare. Now, what was it? Let us lay a good foundation as we proceed. Were they qualified to preach it? I do not think any Christian will doubt it. If they were not prepared to teach the Gospel of the Son of God, then I would have no hope, my friends, of hearing it in this life. Never. Jesus himself chose them. He ordained them; he instructed them, and after all this, as you will find, in the 2nd chap, of the Acts of the Apostles, 1st, 2nd and 3rd verses, they assembled in Jerusalem, and had fulfilled unto them the promise of the Lord Jesus Christ, receiving the endowment of which I have been speaking. I think that all my friends here are certainly prepared to accept the words that Peter spoke, and acknowledge them to be true. What did Peter say? First, he preached Christ and him crucified. You see the people, who had gathered together on the day of Pentecost, were people who had no faith in Christ. They had rejected him and his instructions. They had been of those who persecuted Christ and the apostles. They were of those who had either personally or in their sympathies sustained the crucifixion of the Lord Jesus. Therefore, Peter, knowing this, stood up and preached to them, first Christ and him crucified, and he was successful. Who can doubt it? Peter, a servant of God, ordained by the Son of God. Peter, upon whom the Spirit of God rested as tongues of fire, as the Scriptures have it. This man stood up and argued the point, and explained about Jesus. And who can doubt the result? I am sure we would have been disappointed {126} if we had been told in the Bible that Peter was not successful. He was successful. Many believed on him, and the result of their belief was that they said, "Men and brethren, what shall we do?" (Acts ii, 37). No wonder they asked that question. People who had either helped to crucify the Lord, or who had rejoiced when he was crucified, as many of them did, to be convinced that that same Jesus whom they had assisted to crucify was indeed the Lord, the Christ, and when they were convinced of this they cried out, "Men and brethren, what shall we do?" Peter was prepared to tell them. He had the very instructions that were needed, and the words of Peter are applicable to-day, my friends, to you and to me, so far as we have not obeyed them. We are believers in Christ, I trust. We have fortunately made our appearance in this life, in the midst of a people who at least believe in the divinity of Christ, and we have received impressions favorable to this end; therefore the words of Peter, spoken to those who believed in the divinity of Christ, are applicable to us, and are the words of salvation to us, if that ancient Gospel is not changed. What were the words? He says, "Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts ii, 38). Was that the Gospel? Yes, unless the apostles disobeyed the instructions of Christ, because they were sent to preach the Gospel, and they were endowed that they might preach it perfectly and represent God, the Maker of heaven and earth, in the words and spirit by which they presented it unto the people. Now, my friends, faith in Christ was the first principle of the Gospel; repentance of sins was the second principle; baptism for the remission of sins was the third principle, and then the reception of the Holy Ghost, by the laying on of hands, as taught by Peter on that day in Jerusalem. Is there any objection to this? "None at all," says one, "that is Scriptural; we cannot object to it." A Bible believer cannot object to it. But what is becoming of us if such doctrines are not taught? "Well," says one, "are they not taught?" No. "Faith in Christ" is taught, and "Repentance of sins is taught," although by some people the latter is taught first, before faith in Christ. Some teach that we must repent of our sins before we can have faith in Christ. This is a mistake. We cannot possibly repent of sin committed unless we are convinced that we have committed the sin. We cannot repent of laws broken, {127} which Jesus has taught through his apostles, unless we are first convinced that Jesus was divine, and had the authority to teach them; so that faith in Christ and his divine mission must be the foundation of our practice as Christians. And the first effect that faith in Christ produces, is repentance of the sins which we have committed. So repentance is the second principle of the Gospel. But we differ a little more about the third principle. Just read your Bible, and you will find that Peter taught baptism for the remission of sins (Acts ii, 38). Again, John the Baptist, who was the forerunner of Christ, baptized for the remission of sins (Mark, i, 4). "John was sent from God." You will find this in the 1st chapter of the Gospel according to St. John, 6th verse. John himself said, in the 33rd verse of the same chapter, "He that sent me to baptize with water, the same said unto me," referring to the instructions he received from the Father regarding Christ. Both passages assert this, that John the Baptist was sent by God to baptize with water, and we are taught in the Bible that he did teach the baptism of repentance for the remission of sins. That is just what we might expect. John was God's servant. So was Peter. They both taught the same doctrine. John taught baptism, and Peter told the people to be baptized every one of them. You will remember the servant of God who was sent to speak to Paul, to instruct him just after his conversion. He went to him, and when the scales fell from the eyes of Paul, or Saul, this man of God said to him: "Why tarriest thou? arise, and be baptized, and wash away thy sins, calling upon the name of the Lord" (Acts xxii, 16.) Be baptized and wash away his sins? Yes. Now, that agrees exactly with the doctrine of Peter, and the doctrine of John the Baptist. They were all three servants of God, and they all taught the same doctrine, and those who heard and believed that doctrine possessed the self-same faith; so that so far as baptism is concerned, the ancient Saints did teach and practice the self-same doctrine--baptism for the remission of sins. I want to talk a little about this. One says, "Well, I have always been taught that baptism was a doctrine of Christ anciently, but I have been under the impression that it was not necessary to salvation." That may be, my friends, we have been taught a great many things, and good Christian people have believed a great many things that Christian people have rejected since. But that is no reason why we should change the Bible doctrine. The thing is right here. "Well," says one, "I thought we were not able of ourselves to do anything to help to save ourselves." This requires proper understanding. {128} If baptism brings the remission of sins, and baptism is not attended to by us, we cannot obtain the blessing. Certainly not. God gives us bread to eat, but he does not present it to us. A man sows seed in the ground and he sees to it and he harvests it and it is threshed and prepared and placed before us in the shape of flour, but we have no disposition to deny that it is the gift of God. If it were not for God's goodness we should have no bread. If it were not for the gift of God, we could not attend to the ordinance that brings remission of sins. We have not power, of ourselves, to bring within our reach a single saving principle belonging to the plan of eternal life. It is all God's free gift. It is all in consequence of his mercy, and his charity, and his goodness and love, and pleasure manifested to us that we have any privilege at all that will help to make us better or that will bring us into his church and kingdom and give us a right to say that we are really his children. The fact that he has laid down ordinances, through which a remission of sins is brought to us does not warrant us in saying that we do it of ourselves, and when people talk like this it is likely to deceive. Now, my friends, the Bible says, in the place I have quoted, that baptism is for the remission of sins. Do we believe this? If we do you know we must also come to the conclusion necessarily that we cannot have a remission of sins without it. If God has placed the ordinance of baptism in his church, as part of his divine system for a certain purpose, the object cannot be obtained without it. The means which God reveals for certain purposes must be used. We cannot say, and it would be unreasonable in us to say, that when God speaks from heaven in regard to any particular thing we can ignore his advice when we please and adopt something else that suits us. It is wrong, and it is this disposition that has led to the present deplorable state of things. "Well," says one, "I have thought that baptism was for an outward sign of an inward grace, or of membership in the Church." Another error, you see! The Bible does not say anything about that. Of course the act of a person embracing the principles of the Gospel and becoming a member of the church, may be a sign, but baptism was not set in the church for that purpose. It was taught in the Church, and administered for the _remission of sins_ and nothing else. And no man or woman can obtain a place in God's kingdom, or enjoy his presence here or hereafter, unless their sins are washed away in baptism, as Paul's were washed away when he accepted the advice of the good and inspired man, Ananias, who instructed him. 1{129} When I think of the importance of this offer which God has made, my heart is filled with thankfulness instead of a disposition to discard what he has taught. It is strange, and we can only account for it on the ground of the waywardness of men naturally, to think that we would attempt to do things in opposition to the will of God. Is there a more important blessing offered to mankind than the remission of sins? Have we any hope of enjoying the glory of God in our present sinful condition? Surely not, for nothing sinful or unholy can enter the courts of glory. Then if God has so put in his Church an ordinance for the purpose of enabling us, like Saul, to wash away our sins, why not be prepared to receive it with joy instead of cultivating or encouraging a disposition to ignore it? Baptism for the remission of sins is the third principle of the Gospel of Christ. Then comes the ordinance of the laying on of hands for the gift of the Holy Ghost. Peter says on the day of Pentecost, to which we have directed your attention, "And ye shall receive the gift of the Holy Ghost." What did that consist of? The gift of God's Spirit. The reception of God's power, a portion of his power. The reception of an influence which leads those who possess it near to God in their feelings and in their faith. A spirit which produces not only that inward consciousness of acceptance with God, as his son or daughter, but a power which gives outward manifestations of its divinity. Jesus did promise to the apostles when he sent them out first, that "These signs shall follow them that believe." Here are his words, "Go ye into all the world and preach the Gospel to every creature. He that believeth and is baptized shall be saved. He that believeth not shall be damned, _and these signs shall follow them that believe_." The words of Christ, in the last chapter of Mark, 15th and following verses. "Well," says one, "You know we do not believe in miracles now. These signs were miracles, but we do not believe in them now." That may he, my friends. This is the very reason why we are here, because there is such a great disbelief in the Bible; because there is a disposition to ignore the Bible; because there is a disposition to ignore the promises of Christ; and we wish to show you the things that are denied; we wish to point out to you the doctrines our fathers have denied; that our teachers have denied, and we wish to show you that they are in the Bible, the word of God, in the book which some have gone so far as to assert that the Saints do not believe in. But is it true that the promises of God were fulfilled anciently in regard to this matter? Yes! In the 19th {130} chapter and 6th verse of the Acts of the Apostles, you will find an instance related of the Apostles laying their hands on some that had been baptized, and they spake with tongues. This was one of the gifts that was manifested, in consequence of their receiving that spirit which produced them. See also Mark, 16th and 20th. You must not consider that, in teaching these doctrines, we are advancing something of ourselves, something new. If we were teaching new doctrine you would have a right to call us to account and ask us for the proof. We are teaching old doctrine. We are teaching the New Testament doctrines, instead of those of our Christian friends. We have no spirit of enmity in the least degree, towards any living soul, and when we refer to the faith of our Christian friends remember, it is simply to make the difference between their views and ours more distinct to you. I say instead of our friends calling us to account, it is the Latter-day Saints who have the right to come out and say to their christian friends "See here, why do you deny signs which Christ said should follow believers?" What believers did Christ speak about? Why believers in his Gospel. He taught us that these signs should follow believers. Well then, if our Christian friends deny that, we have the right to call them to account. If Christ said that these miracles--manifestations of Almighty power--should follow the believers, I say what reason have you to deny it? The question is not now whether the Latter-day Saints possess the power or not. The question at issue at present is, not whether the teachers of other churches have the power or not. The question is, Does Christ promise that power to believers in the Gospel? I say he does, and I say that those who deny that such powers should follow believers, teach that which is contrary to the word of Christ, and contrary to the facts that appeared in connection with the teachings and administration of the doctrines of Christ. So that it is not the Latter-day Saints that introduce a new doctrine, and we say to our friends. Hear us, we beseech you. Hear the message we have to deliver, for God has sent us to teach the old religion, the religion of Jesus, the simple plan which was revealed from heaven in ancient days, to save the children of men. Peter said, on the Day of Pentecost, speaking of the Gospel and its attendant blessings, "for this promise is unto you"--that is, to the people who stood before him--"to your children and unto all that are afar off, even as many as the Lord our God shall call." You see it was not confined to the members of the church {131} in the first place, as some would have us believe. The promise of the laying on of hands for the gift of the Holy Ghost was made to the children of those who heard Peter, and to all who were afar off, even as many as the Lord our God should call. And if it be true that God is calling sinners to repentance now, we should see the same power manifested to-day, that is, if we have the true Gospel. There can be no doubt of this. Which will you have, my friends, the doctrine of the Bible or the doctrines of men? If you accept the doctrines of the Bible you will have to become Latter-day Saints, and of course that would be out of the question for a good many. But we cannot find these doctrines anywhere else, and that is a perplexity. What shall we do about them? When I am speaking to you I think of the position I occupied myself, when I heard the Latter-day Saints first. I went to their meeting, not expecting to hear anything that would interest me by any means, but I heard the Bible doctrine taught. I could not deny it. I found I had been mistaken. I did not incline in my heart to fight against God, but considerations came up. If I become a Latter-day Saint, people will call me a "Mormon." If I embrace these doctrines, my friends will point at me the finger of scorn. If I become a Latter-day Saint my good neighbors will say I am deceived and led astray, and that I have embraced a doctrine that is in opposition to the teachings of Christ. Of course these things flashed through my mind when I considered and read the Bible to ascertain positively whether these "Mormons" taught the truth or not. I thought this--well! I have been religious for the purpose of making my peace with God, but I have been mistaken and led astray by men whom God had not sent to preach the Gospel; but now I have found the truth, the old promises relating to God's power, all things as at the beginning, have been restored, and I have the promise of obtaining a place with the righteous, according to the mind and will of my Heavenly Father. Let friends say what they please, let them say I am deceived, but I believe this Bible is true. Let them say whatever they may in regard to my faith; no matter. I thought of the time of Christ. They called Christ hard names; and of the apostles they spake a great deal of evil. In fact the Bible says they called them all manner of evil, and although I expected my friends would denounce me, still when I thought of what Christ had suffered, I was reconciled and instead of fighting against God, I was willing to accept his doctrine, in order to obtain his blessings. {132} I state to you my friends, that since the day I entered this Church, I have rejoiced exceedingly. I have found proofs upon proofs. I have had reason to rejoice in consequence of the manifestations of God's power, confirmatory of the doctrines, and I can say that the Church of Christ is set up, its doctrines are taught, its practices are practised, its promises are fulfilled, and the evidence of its divine power are manifested in the midst of this people. I would like to say a few words in regard to another point. I have just said that I had been taught a religion by men whom God _had not sent_. I would like to explain. You will excuse us if we seem to be very extreme in our views. We have taken the liberty to teach you the truth, just as we have it, and when we say something that comes in contact with what you have received, excuse us. There is no bad feeling at all, or unfriendliness in the least. But we believe in persons being invested with the proper authority to preach the Gospel. Paul says, speaking of the authority of the holy priesthood, "No man taketh this honor unto himself, but he that is called of God as was Aaron" (Heb. 5, 4), Faith cometh by hearing, and how can we hear without a "preacher" (Rom. x, 14-17). "No man taketh this honor unto himself, except he be called of God as was Aaron." Now that is very plain, and what does it mean? Simply what it says. That no man has a right to administer in the ordinances of religion, except he be sent of God as was Aaron, for how can a man preach except he be sent? (Rom. x, 15). If that be admitted, of course the next question of importance is, How was Aaron sent? By turning to the history we have of God's dealings with Moses, in reference to the gathering of the Israelites, from Egypt, you will find that God instructed Moses to call Aaron to be his helper. (Ex. iv, 15, 16.) Here is the proof. No man can preach the Gospel simply because he feels inclined within himself to be a preacher. No man can preach the Gospel--that is with God's approval and authority--unless God commission him. God commissioned every one of his preachers in ancient times. He spoke from heaven. He directed those who held this authority to call others. Christ called the apostles as he was called. His Father called him: he called the apostles, and he said, "As my Father hath sent me, even so send I you" (St. John xx, 21). "He that receiveth you receiveth me; and he that receiveth me receiveth him that sent me." The authority was here you see. God called Moses; he instructed Moses to call Aaron; so that Aaron stood exactly in the same relation to God as did the apostles: {133} the latter being called of God the Father through Christ. That would be evident, because one whom God had authorized to act as his servant was instructed by him to call Aaron. Now, you observe, no man has a right to exercise the authority of the Priesthood, unless he is called of God, as was Aaron. Are the preachers--those who commonly preach in connection with the churches of the present day--called of God as was Aaron? Or, in other words, are they called by revelation from God? This is the question. We do not doubt the propriety of their being called in this way, because the Bible says they ought robe. Do our Protestant ministers, at the present time, profess to be sent of God as was Aaron? Is there a minister connected with the Christian denominations of the present day who professes to be sent of God by direct revelation? Not one. It does not require any argument at all. They do not profess that they have heard from God. They say that God has not spoken since the last book of the New Testament was written. They say it is a sin, and they find fault with the Latter-day Saints because we believe that God does speak; that he has a right to speak; and that it is necessary we should have his approval and commission in order to qualify us to attend to the business of his Church. So that our present Christian teachers do not profess to be called of God as was Aaron. They deny all revelation at present, or since the Bible was written. You know the ministers, among their other errors, receive pay for preaching. That is an innovation also. The ancient apostles, and seventies, and bishops, and so on, were not paid for preaching. But our present ministers are. The preachers of this Church, with whom I am connected, are not paid for teaching. They preach without money, without purse, and without scrip. Now, the preachers of the present churches make a business of preaching. They learn to be preachers. They are brought up to be preachers in consequence of their parents or guides finding in this way a place where they make a living. Such ministers sometimes acknowledge one kind of revelation. Not that God tells the people about his will, or that he manifests his power, but they sometimes tell us they have received a call from one congregation to another. But there is one peculiarity about it, viz.: the congregation that calls them is a congregation that almost invariably offers them more money than the congregation to which they have been attached. This is the only instance of any kind of revelation being acknowledged by our Christian teachers. God has not spoken, say they, by inspired men, since the days of the ancient {134} apostles. He has not spoken directly to the Church. He has not authorized a single man to preach, but sometimes a call is given from less money to more. And though they are feeling full of love and affection for the congregation with which they have labored for years, yet they are sorry and regret so much that that call must be made, which takes them from among their old friends to a new congregation. But, you see, the new congregation offers the most money, and that cannot be disregarded. My friends, these are a few of the doctrines of the Church of Jesus Christ of Latter-day Saints. Are we displeased with anybody? No, not at all. All are at liberty to believe what they please. But we are placed under obligations to deliver the message which God has sent. We say we are not solely dependant on the Bible, because God has revealed the Gospel, and we possess a living Priesthood divinely appointed. We do not wish you to think that we regard the Bible lightly. Of course you will have noticed, from our remarks, that this is not the case. But we say from the Bible alone, without revelation, we could not have been able to obtain all the knowledge we have received. Why, millions of people have read the Bible but have not discovered some of these doctrines. They have not been led to preach even all the things contained therein, and if they had discovered the doctrine, this Bible cannot lay on hands for the gift of the Holy Ghost. That part of the work that is necessary for man's salvation must be done by one whom God authorizes. Therefore the Bible alone is not sufficient. It contains the truth. It is the word of God. It contains the instructions of the apostles. But it does not contain the divine authority that is necessary to commission a man to baptize or administer in any ordinance pertaining to the house of God. Now, my friends, may God bless you. And my brethren and sisters, may the Holy Spirit, which leads into all truth, abide upon us, and may we who have found the truth have a disposition to retain it. May we have the moral courage to say, "Let God be served. Let his truth be obeyed." Let the Almighty be honored, and if other people choose to follow their own fancies, or the deceptions presented before them by men whom God has not sent, as for us and our house, let us serve God. May God bless us, in the name of Jesus Christ. Amen. {135} He that judgeth a matter before he heareth it is not wise.--_Solomon_. THE ONLY TRUE GOSPEL, OR THE PRIMITIVE CHRISTIAN FAITH. BY WILLIAM BUDGE, _An Elder of the Church of Jesus Christ of Latter-day Saints_. "Prove all things: hold fast that which is good."--1 Thess. v, 21. "And this Gospel of the kingdom shall be preached in all the world for a witness unto nations, and then shall the end come."--Matt. xxiv. 14. At a time like the present, when all society is impressed with a foreboding of coming changes in the affairs of men, we may, with propriety, call the attention of those who look to the Scriptures for divine guidance to the foregoing important text. It was given by the Savior as a warning, and its fulfillment is to be a sign of the end of the world as it is, under man's dominion, and of the coming of Jesus Christ, according to the predictions of the Prophets. It is like all other warnings given of God, simple, easy to be understood, and sure to be fulfilled. Let us try to understand its meaning and spirit, without prejudice and in the fear of God. What is to be understood by _this_ Gospel of the kingdom? Is it possible that another Gospel might have been mistaken for the one of which Jesus spoke? Paul, in his epistle to the Galatians (1-8, 9), prohibits any one from preaching any other Gospel than he had preached, and, no doubt, it was the danger of a false or perverted Gospel being accepted for the true one which led the Savior to express himself as he did, when he said _this Gospel_. He certainly had reference to the Gospel which he had taught and sent his Apostles to teach, and to none other. Let us try to find it. There is no other religious system like it, and we cannot find it unless we are guided strictly by the word of God. {136} It is important it should be known to us, so that when it is preached as a "sign" of coming judgments and of the end of the world, we may be enabled to recognize it. Some may say, "we have had the Gospel preached for generations." Not the Gospel spoken of by Jesus, for its restoration was to be a Latter-day work and a "sign" or warning; something strange and remarkable. An appeal to the word of God will, however, decide the matter for such as seek the truth, and if we teach not according to the Scriptures, there can be no light in us. Besides, Christianity, as it is called, is represented by many forms and faiths, and without reference to the Bible it would be very difficult to make a distinction with any degree of assurance. We could not accept all the systems of Christianity as the Gospel of Christ, for the Apostle Paul says there is but one faith (Eph. 4-5), and to receive one religious system on the recommendation of its teachers as the true Gospel, and reject all the rest, without a substantial Scriptural reason, would be unwise, as we would still be in doubt. The true Gospel is one, not many systems. All but one are perversions of the Gospel of Christ, as truly now as anciently. I submit that the surest way to find the Gospel is to find it from the revelations of God, as taught by Jesus and other inspired men, and accept their doctrines even if we must, by so doing, reject the faith of our fathers, as it is God's ways and not man's we should seek and walk in, if we wish to obtain eternal life. Jesus says to his Apostles (Mark 16-15), "Go ye into all the world and preach the Gospel to every creature," and we believe they did so, and will endeavor to find what their instructions were. What effect did Jesus expect from the preaching? _faith_, for he continues (Mark 16-16) by saying, "he that believeth," etc., shall be saved. Again, Paul, when asked by the jailor what he should do to be saved, says (Acts 16-30, 31), "_believe_ on the Lord Jesus Christ," both of which Scriptures establish the fact that _faith_ is the first principle or condition upon which salvation is promised; or, in other words, the first principle of the Gospel of Christ, or the beginning of true Christian worship. Faith must be the first principle of revealed religion as it is the first effect created in us, through the administration of the word. We hear and faith is the first consequence, the most immediate, natural and unchangeable result. The Scriptures say (Rom. 10-17), "faith cometh by hearing," and our experience confirms this. The principles of the Gospel are always the same, for the same purpose, and invariably taught in the same order. Repentance of all sin is the second principle of the unchangeable {137} plan through which salvation is promised. Peter, the Apostle, tells the gathered multitude on the day of Pentecost, who already believed that Jesus was the Christ, and who then asked what they should do, that they should _repent_, and be baptized every one of them. (Acts 2-38). Repentance, according to the Scriptures, follows faith. But is it necessarily so? It is, for we cannot repent before we believe; we cannot repent of sin against God, until we believe that there is a God. We cannot repent of a wrong done by us, against our fellow-man until we believe we have wronged him. The propriety of the advice of the Apostle is very apparent. His hearers, under the influence of the power which rested upon the Apostles, believed that he whom they had crucified was the Christ. Repentance of the part they took in that great wickedness was to be expected. Baptism, being promised after repentance, and the history stating that many were baptized, we must conclude that repentance was a result of the preaching, and that effect agrees with the organization of our natures. Baptism is the third principle of the Gospel of Christ, and follows repentance; Peter places it there when he says, "Repent and be baptized," and John preached the "Baptism of repentance for the remission of sins." (Mark 1-4). A little reflection will show how consistent the Scriptural citations are. Baptism is an ordinance of the Gospel, administered for a special purpose--as well as being simply a commandment, namely: for the "remission of sins." It is not reasonable to suppose that any person could receive the remission or forgiveness of sins without repentance, or that any one would desire baptism that his sins might be washed away (Acts 22-10) without having already repented. Baptism necessarily follows repentance, as through its administration the sins repented of are remitted: thus our necessities, and the Scriptures are in unison. This order must be right, as each principle follow as an effect of the one preceding it. We will trace the Gospel plan a little further. It is a code of divine laws, calculated to improve the human race. Being perfect, every principle is revealed in its order, and for its own special purpose. Faith, Repentance and Baptism, as taught in the foregoing pages, administered by one having authority, prepares a disciple to receive the gift of the Holy Ghost, as promised in Acts 2-38, which is the Comforter spoken of by Jesus, that would lead the Saints into all truth. How consistent are the doctrines of Christ, as taught in the word of God. Faith is begotten in the human mind by preaching, repentance naturally follows, and baptism is then administered {138} that the sins repented of may be washed away, preparing the sinner for the greatest gifts of God to man, the Holy Spirit, which is the seal of adoption into the Kingdom of God. No man can enter into the Kingdom except he be born of the water and of the Spirit (John 3-5). The Holy Spirit, the Comforter, is given to all those who comply with the conditions herein set forth, by the laying on of the hands of the Elders of the Church of Christ, according to the ancient practice (Acts 8-18), in explanation of which I will quote from Paul's first epistle to the Corinthians, 12th chap., 4th to the 12th verse: "Now there are diversities of gifts, by the same Spirit. "And there are differences of administrations, but the same Lord. "And there are diversities of operations, but it is the same God which worketh all in all. "But the manifestation of the Spirit is given to every man to profit withal. "For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; "To another faith by the same Spirit; to another the gifts of healing by the same Spirit; "To another the working of miracles; to another prophecy; to another discerning of spirits; to another _divers_ kinds of tongues; to another the interpretation of tongues. "But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ." The fact of these miracles not existing in the so-called Christian churches of the present day, is no reason that we should deny the necessity of their existence. If they were enjoyed by the early Saints, why should not the Saints of God possess them now? If God promised these gifts to all those who kept his commandments in former times, and to their children, and to all that were afar off, even unto as many as the Lord our God should call (Acts 2-39), why should not the Church enjoy them now? If they were necessary for the comfort, encouragement, or edifying of the ancient Church (1 Cor. 14-12), why should not the followers of Christ be benefitted by them now? To these questions we can only answer, there is no reason. The word of God directs us to seek for and cultivate them (1 Cor. 14-1 & 39). We should therefore be prepared to reject every statement to the effect {139} that our heavenly Father did not intend that they should continue on the earth, as the promises of God are true, and not one jot or tittle of them will fall to the ground unfulfilled. The next question of importance connected with this subject is that of authority; the authority which man must hold from God to make his administrations valid. We should not be prepared to acknowledge the action of any man who might take upon himself the direction of our affairs, but we ought to be prepared to sustain those whom we _send_ or have commissioned to represent us. We understand this well enough to know that we should not expect a firm or company to be responsible to us for what a pretended agent might promise. It would simply be absurd on our part to do so. How much less then could we look for our heavenly Father to sustain those who administer in holy things without authority from Him? How foolish for us to expect that the special blessings of the Almighty would follow the pretensions of a fraud! We are instructed by the words of Jesus, when He said, "As my Father sent me, so send I you" (John 20-21). And we are warned by Paul in the following words: "And no man taketh this honor unto himself, but he that is called of God as was Aaron" (Heb. 5-4.) The honor here referred to is the "Priesthood," or the authority to administer in the things of God, as will be seen by reference to the preceding verses. How was Aaron called? We answer by direct revelation from God (Ex. 4, 14 to 16). Modern ministers are now set apart by men who deny the necessity of revelation altogether, or take unto themselves the authority they seem to have, because they _feel_ they are called to preach and administer in the ordinances of the House of God. There is in this no higher calling than may be found among the Hindoos, and the anger of the Lord is kindled against all those who solemnly attempt to usurp the powers and privileges of the holy "Priesthood," and he will destroy their influence among the people. Beloved friends, be not deceived by those who take unto themselves the "honor" of the Priesthood, and who preach for hire and divine for money, for they are not _sent_, and they preach not according to the law and the testimony, and Paul says that if "we or an angel from heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed" (Gal. 1-8). The principles herein explained are true and faithful, and confirmed by Holy Writ. The Elders of the "Church of Jesus Christ of Latter-day Saints," who preach them, have not discovered {140} them by their own wisdom, for they have been revealed from heaven, by the power of God, through the Prophet Joseph Smith, and are now being preached as a witness of the speedy coming of the Lord Jesus Christ. This Gospel is preached as before without money and without price, by those whom _God has sent_, who have met with opposition in every form, and many of them have suffered even unto death. Still the work is onward, the kingdom is being set up, and it will grow and increase until it fills the whole earth. We testify of its divinity, and that it is being preached in fulfillment of the prediction of Christ, as a "witness" to all nations of his near approach. But "as it was in the days of Noah, so shall it be in the days of the coming of the Son of Man" (Matt. 24-37 to 40); many will reject the message and perish. LIVERPOOL, February 1st, 1879. _We came to this earth that we might have a body and present it pure before God in the Celestial Kingdom. The great principle of happiness consists in having a body. The devil has none, and this is his punishment. When cast out by the Savior he asked to go into the herd of swine, preferring a swine's body to none._ --_Joseph Smith, The Prophet_. {141} JOSEPH THE PROPHET. BY ELDER B. H. ROBERTS, IN THE CONTRIBUTOR, 1890. Among those who may be accounted the benefactors of our race, we claim for the Prophet Joseph Smith, the second place. To Him who died that man might live, upon whom was laid the iniquity of us all; by whose stripes we are healed; who brought life and immortality to light through the Gospel; who by way of pre-eminence is called _the_ Son of God, the only begotten of the Father--to Him must be assigned, forever, the first place among the benefactors of mankind. And next to him is the Prophet, who was chosen to stand at the head of the dispensation of the fullness of times. Born in obscurity--in the western wilds of the state of New York, and of humble parents, without the advantages of worldly education; with no knowledge of ancient languages or history to begin with; untutored in the sciences, and unlearned in theology, Joseph Smith has done more for the salvation of the children of men than any reformer, theologian or ecclesiastic that has lived since the days of the earthly ministry of the Son of God. It is to prove his right and title to the high place we have assigned him in the roll of honor--in the list of the benefactors of humanity--that this paper is written, rather than to give a biographical sketch of his well known career. Notwithstanding the very explicit revelation, which God had given of himself; of His person, His attributes, His powers, through His Son Jesus Christ; for in Him dwelt all the fullness of the God-head bodily, the world had gone far astray, in its conception and knowledge of God. Men had conjured up to themselves a being without body, without parts and passions, and worshiped it for God--a being that never was, nor is, nor ever shall be. Of the absurdity of such a description of God, however, we need not speak. Another idea equally false and equally baneful in its effects on true religion, and as universally accepted as the above conception of the being and character of Deity, was the doctrine that the volume of revelation was closed. Such was the state of the world in respect to these matters, when Joseph Smith announced that he had received a {142} new revelation; that he had seen both the Father and the Son, and had conversed with them in a glorious vision, in the full light of day. His testimony was that both Father and Son possessed a body, parts, organs, dimensions in form like man, and each resembled the other. This revelation was soon followed by the visitation of an angel, Moroni, one of the ancient Prophets of the American continent, who made known the existence of the Book of Mormon; a volume of scripture compiled from the voluminous records kept by that enlightened people, who anciently inhabited America, the ruins of whose civilization are the astonishment of the archaeologists of today. Joseph Smith translated the Book of Mormon, by the means of the Urim and Thummim, from the ancient and now unknown language in which it was written, into English, and thus gave the world a new volume of scripture, equal in bulk and equal in importance to the New Testament. Thus, since faith is bottomed on evidence, the foundation of faith was widened. The world now had two volumes of scripture instead of one; the testimony of each sustaining the other. That volume of scripture is not the voice of one witness merely, but like the Bible it contains the testimony of many witnesses for God. Who can estimate the value of this work, that comes in a day when unbelief is prevalent in the earth, to renew and sustain the sinking faith of humanity! While yet the work of translating this valuable book was in progress, the Prophet and Oliver Cowdery were visited by John the Baptist, whom God had raised from the dead, and he conferred upon them an Aaronic Priesthood, which holds the keys of the ministering of angels; of the Gospel of repentance, and of baptism by immersion for the remission of sins. This ordination, therefore, gave the Prophet and his fellow laborer the authority to preach repentance and baptism. They began by baptizing each other. Subsequently they were ordained to the Apostleship under the hands of the Apostles Peter, James and John. This gave them the right and power to build up the Church and Kingdom of God in all the world. Accordingly on the 6th of April, 1830, the Prophet organized the Church. The Gospel began to be publicly proclaimed; those who believed were baptized for the remission of sins; received the laying on of hands for the reception of the Holy Ghost; and the gifts and powers of that spirit were manifested among the Saints by speaking in tongues, prophecy, revelation, visions, inspired dreams, healing the sick, and all those gracious gifts and powers enjoyed by the ancient Saints. High Priests, Elders, Bishops, {143} Priests, Teachers and Deacons, were ordained as the work of the ministry increased. Branches of the Church were organized, and men holding proper authority set to preside over them. Finally these branches were grouped together and organized into stakes of Zion, with a presidency of three High Priests to preside over them. High Councils, consisting of twelve High Priests, with the Presidency of the Stake, as the presidency thereof were organized, forming courts possessing both original and appellate jurisdiction in the ecclesiastical affairs of the stakes, in which they were respectively established. In 1835 he organized a quorum of the Twelve Apostles, men who are chosen especially to be witnesses for the Lord Jesus Christ, and who constitute a traveling High Council, with authority to regulate all the affairs of the Church in all the world. At the same time quorums of seventy were organized to be their helps in the ministry, this being an order of the Priesthood designed to travel and preach the Gospel in all the nations of the earth. Thus he organized the Church and all the quorums thereof. But he did more than that. In the Book of Mormon it is predicted that a splendid city called Zion, or New Jerusalem shall be built upon this continent, a city noted not for its manufactories, nor for commerce; but for its temples and sanctuaries for worship and learning; a city on which the glory of God will shine. The place where this city and where the chief temple is to be built was indicated by the Prophet, and the temple site dedicated under his direction. This was at Independence, Jackson county, Missouri. Between twelve and fifteen hundred of the Saints gathered to that place to lay the foundation of the city of Zion, but their enemies prevented them by driving them away from the lands they had purchased, and burning their houses Thus the work was hindered for the time being, but the location of Zion was pointed out, a commencement was made, and eventually the design of the Lord will be accomplished. A temple was designed by the Prophet and built by the united efforts of the Saints at Kirtland, Ohio. In it the Lord Jesus appeared to the Prophet Joseph and Oliver Cowdery, and declared His acceptance of the house which had been built to His name. On the same occasion Moses the great leader and law giver to ancient Israel, appeared to them and committed upon them the keys of the gathering of Israel from the four quarters of the earth, and the leading of the ten tribes from the land of the north. Thus the power to restore {144} Israel to their lands, from which they have long been exiled, was given to him; and the work of the gathering which ultimately will result in the restoration of all the tribes of Israel to their possessions has begun. While he was in Nauvoo he translated from the rolls of Egyptian papyrus, obtained from the catacombs of Egypt, the Book of Abraham, containing an account of the patriarch's sojourn in Egypt, and many important principles relative to the work of God in the salvation of man. He also made an inspired translation, or, what would be more properly called an inspired revision of the Jewish Scriptures--the Bible. That work, however, was not published during his life time, and is practically lost to the world, because it is questionable if those into whose hands his manuscript fell have preserved the integrity of his work. We should fall very short of stating the extent of the great work of the Prophet Joseph, if we stopped with what he did for the children of men this side of the grave. His work did not stop there. It reached beyond. At the time Moses visited him and committed to him the keys of the gathering of Israel, the Prophet Elijah came also, and revealed those principles of which the prophet Malachi speaks, which are to turn the hearts of the fathers to the children and the hearts of the children to the fathers. The principles then revealed brought to light the doctrine of salvation for the dead. Thus the work accomplished through the Prophet Joseph effects two worlds--the spiritual world as well as the one in which we dwell; and already the work in the former exceeds that which has been done in the latter. Salvation has been carried to those who sit in darkness in the spirit world; their hearts have been made glad and have been turned to their children, who can administer in the ordinance of salvation for them. A perfect flood of light has been thrown upon the sentence uttered by one of the prophets of old, who in speaking of the fathers, said: "They without us cannot be made perfect." Nor must we omit to mention the new light which the Prophet shed upon the relationship of husband and wife. Under the darkness of an apostate Christianity, men and women were content to be united together, as husband and wife, until death did them part; but the Prophet Joseph brought forth the principle that the union of man and wife was designed in the economy of God to be eternal; that it was the means through which the race of the Gods was {145} multiplied and new kingdoms added to the dominions of the great Eloheim; and that as long as there was room in infinite space, or elements in the exhaustless store-house of nature, or as long as the bosom of the Gods glowed with affection, just so long would new worlds be created and peopled with the ever increasing offspring of the righteous.[A] [Footnote A: The substance of the latter part of this paragraph is taken from P. P. Pratt's Key to Theology.] Nor did he merely teach this principle as a theory; a beautiful thing to be contemplated at a distance; but qualified with the possession of that God-given power which binds on earth and in heaven, and so directed of the Lord, he established this order of marriage in the Church--an order in which tens of thousands rejoice, as they look forward with joyful anticipation, to an eternal union, with the families they have raised up in this life, in the midst of hopes and fears, poverty and toil, sickness and tears. Such are the chief things accomplished by this great Prophet. We have given but an outline of his work. A volume would scarce suffice to point out its importance, or trace out its relationship to the general designs of the Lord in respect to the redemption of our earth and its inhabitants. It cannot be expected that we shall undertake it in this brief article. Let it be sufficient here to say that even our imperfect enumeration of what he did will prove what was claimed in the outset, viz.: That Joseph Smith, despised as he was by the world, has done more than any other man, save Jesus Christ, for the salvation of our race. That the work he accomplished during his brief, but glorious career, was wonderful, goes without saying. The wonder grows upon us as we take into account the circumstances under which he did it. His life's labor was performed in the midst of stupendous difficulties. Opposition met him at every turn. Religious bigotry now ridiculed him for a fool, and now denounced him a knave; now claiming that he was beneath contempt; and now that he was the most dangerous imposter that had arisen since Mohammed, and invoked all powers at its command for his destruction. Poverty, hardship, and the hatred of his fellow men, dogged his footsteps through all his life. He was waylaid by assassins, beaten by mobs, cast into prisons, robbed of his property, worried with vexatious law suits, dragged before judges and betrayed by false brethren. He himself said in speaking of his life: "I have waded in tribulation neck-deep, but every {146} wave that has struck me has but wafted me nearer to Deity." Such were the circumstances under which he stood forth as a witness for God; brought forth new volumes of scripture; restored to earth the Gospel of the Son of God, with authority to administer the ordinances thereof; organized the Church; set in order the quorums of the Priesthood, and defined their duties and powers; sent the Gospel into every state of the Union, into Canada and England; laid the foundation for the gathering of Israel; opened the door for the salvation of the dead; commenced the work of building up Zion; founded Kirtland, Far West and Nauvoo, with its magnificent temple--a work accomplished under circumstances which give him a fame and name that cannot be slain, but which will grow brighter as time on silent wheels rolls by. _So soon as we discover ourselves in a fault, we should repent of that wrong doing and as far as possible repair or make good the wrong we may have committed._ --_Lorenzo Snow_. _There is nothing that will lead to damnation and destruction quicker than self-justification of sin._ --_Brigham Young_. {147} FIRST PRINCIPLES OF THE TRUE GOSPEL OF CHRIST. J. H. PAUL. The question "What shall I do to be saved?" involves the fate of every man and woman on earth; and rational persons cannot rest satisfied until they have a correct understanding in regard to it. [Sidenote: First principles.] [Sidenote: Heb. 6: 1, 2.] The Scriptures teach that the first step toward salvation is to believe in the Lord Jesus Christ; that the second step is to repent and turn from sin; that the third step is to be baptized by immersion for the remission of sins; and that the fourth step is to receive the gift of the Holy Ghost through the laying on of hands by those having authority to confer it. These are first among the saving principles of the Gospel of Christ; and while men may claim that the requirements instituted by Him for the salvation of mankind are no longer necessary, the sincere seeker after salvation will prefer to believe the revealed word of God. IS BELIEF ALONE SUFFICIENT? [Sidenote: Rom. 1: 16. Heb. 11: 6.] The Gospel is the power of God unto salvation to every one that _believeth_; and "without _faith_ it is impossible to please Him: for he that cometh to God must _believe_ that He is, and that He is a rewarder of them that diligently seek him." But what constitutes the faith and belief named here? Is it a mere intellectual assent or opinion? Must we also _do_ as well as _believe_? [Sidenote: Genuine Belief.] [Sidenote: John 17: 3. 1 John 2: 3, 4.] The beloveth disciple writes: "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." Construe this statement with another passage of Scripture, "And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, {148} and the truth is not in him." The devils _believe_--and tremble. James 2: 19. [Sidenote: Matt. 28: 19, 20.] Jesus said to his apostles: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you." The disciples were sent to teach all nations, and they were instructed to enjoin obedience to "all things whatsoever" Christ gave as commandments. His language is so comprehensive that no command can be omitted. [Sidenote: Gal. 3: 7.] [Sidenote: John 8: 39.] [Sidenote: Gen. 26: 5.] [Sidenote: James 1: 22.] "Know ye therefore, that they which are of faith, the same are the children of Abraham." But, "If ye were Abraham's children, ye would do the works of Abraham." "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." "But be ye doers of the word, and not hearers only, deceiving your own selves." [Sidenote: Faith and works.] [Sidenote: James 2: 14-22.] "What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect?" [Sidenote: Luke 6: 46.] [Sidenote: Luke 11: 28.] [Sidenote: John 14: 15-21.] [Sidenote: Rev. 22: 14.] "And why call ye me, Lord, Lord, and do not the things which I say?" "But he said, Yea, rather blessed are they that hear the word of God, and keep it." "If ye love me, keep my commandments. He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Salvation is won by the works of a lifetime. REPENT OR PERISH. [Sidenote: True repentance.] [Sidenote: Luke 18: 13.] [Sidenote: Ezek. 18: 30.] [Sidenote: Luke 13: 5.] [Sidenote: Matt. 3: 7, 8.] Belief in God is followed by an utterance which lies deep in the troubled heart of man: "God be merciful to me, a sinner!" The answer of the Almighty to the godly sorrow of His penitent children is: "Repent, and turn yourself from all your transgressions." "Except ye repent, ye shall all likewise perish." Genuine repentance is such a sorrow for past sin as produces a reformation of life, and bears fruit in good works. It leads him that steals to steal no more; him that gets drunk {149} to break from that habit; him that blasphemes to desist from that evil and learn to do well. All need to repent. Even the best men fall far short of their ideal. Repentance is therefore one of the conditions of salvation. It must precede the forgiveness of sins; and those who do not repent are not eligible for baptism. IS BAPTISM ESSENTIAL TO SALVATION? [Sidenote: The counsel of God.] One of the most remarkable fallacies of modern times is the wide-spread doctrine that we can be saved without complying with the ordinances and other requirements which our Savior instituted for the salvation of men. [Sidenote: Luke 7: 29, 30.] John the Baptist, a servant of the Most High, taught and administered baptism; the Lord said that those who received this baptism justified God, but that there were others who "rejected the counsel of God against themselves, being not baptized of him." Now, men cannot be saved by rejecting the counsel of God against themselves. Then, as it is the counsel of God for men to be baptized, they cannot be saved without baptism, which is therefore essential to salvation. [Sidenote: The command of God.] [Sidenote: Acts 11: 14.] [Sidenote: Acts 10: 48.] The Lord sent His angel to Cornelius, and told him to send for Peter, who would tell him words whereby he and all his house should be saved. Cornelius did so, and when the Apostle came, "he commanded them to be baptized in the name of the Lord." If Cornelius had rejected baptism as non-essential, could he have been saved? No; for the angel informed him that Peter would tell him how to be saved, and the Apostle "commanded them to be baptized." The _righteous_ man had to be baptized. [Sidenote: Baptism essential.] [Sidenote: Gal. 3: 26, 27.] The Apostle Paul says: "Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ, have put on Christ." If it is necessary "to put on Christ" to obtain salvation, then it is essential to be baptized, for we put on Christ by baptism. [Sidenote: Mark 16: 15.] The Lord Jesus, in sending out His Apostles, said: "Go ye into all the world, and preach the gospel to every creature. He that believeth, and is baptized, shall be saved; but he that believeth not," (and consequently is not baptized) "shall be damned." Here the Lord positively declares that it is only the baptized believer who shall be saved. [Sidenote: The new birth.] [Sidenote: John 3: 5.] Jesus said to Nicodemus: "Verily, verily, I say unto thee, Except a man be born of water" (that is, baptized in water) "and of the Spirit," (that is, baptized in the Spirit) "he cannot {150} enter into the kingdom of God." If entering the kingdom of God is essential to salvation, then being "born of water," or being baptized, is essential also, for by doing the latter we make the former possible. BAPTISM FOR THE DEAD. [Sidenote: The thief on the cross.] [Sidenote: John 20: 11-17.] Some have supposed that the thief who was crucified beside the Lord went to heaven, and it is believed that he was not baptized; therefore, it is argued, if one can be saved without baptism, others can. But the supposition is incorrect: Jesus said to the thief, "to-day shalt thou be with me in paradise," and three days afterwards said to Mary, "Touch me not; for I am not yet ascended to my Father." By this we learn that paradise and heaven are two distinct places, and as Jesus did not go to heaven on the day He was crucified, neither did the thief; for they were both together in paradise. [Sidenote: The dead preached to.] [Sidenote: I Peter 4: 6.] Here the seeker after truth may properly inquire. "If it is necessary for all men and women to be baptized, what will become of the good people who have died without having that privilege?" To this the reply of the Scriptures is that the dead who died without hearing the Gospel will have it preached to them. They who obey it will be saved, but they who reject it will be condemned, as though they were in the flesh. "For this cause was the Gospel preached" [by Christ] "to them that are dead, that they might be judged according to men in the flesh." [Sidenote: The dead baptized for.] [Sidenote: I Cor. 15: 29.] [Sidenote: The Spirits in prison.] [Sidenote: I Peter 3: 18-20.] "But a dead person cannot be baptized," says one. Very true; but God is just. He has provided a way in which the dead can be baptized for, by the living, as shown by the Apostle Paul in his questions: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" Paul referred to baptism for the dead, as a proof of the resurrection, his questions showing plainly that "baptism for the dead" was both believed in and practiced by the early Christians. Peter says: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometimes were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved by water." That is: Those who rejected the Gospel in the days of Noah were kept in the prison of the spirit world until the Gospel was {151} again offered to them; and the same fate awaits all those who in this life reject this glad message. OBJECT OR PURPOSE OF BAPTISM. [Sidenote: The remission of sins.] [Sidenote: Mark 1: 4.] When John was in the wilderness he preached the "baptism of repentance for the remission of sins." [Sidenote: Acts 2: 38.] "On the day of Pentecost, many persons were convinced that Jesus was the Christ, and cried out, "Men and brethren, what shall we do?" Peter replied: "Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins." Here we find the inspired Apostle, after Christ's ascension into heaven, teaching that baptism is for the remission of sins. [Sidenote: The case of Paul.] [Sidenote: Acts 22: 16.] Paul saw a vision in which he was directed to go to a certain place, where it should be told him what to do. He did so, and there fasted and prayed three days. Then the Lord sent to him Ananias, who said, "Arise, and be baptized, and wash away thy sins." Why did not the Lord remit Paul's sins through his fasting and prayer? For the reason that He has instituted baptism for that purpose, and all who desire the blessing of remission of sins must comply with His law. [Sidenote: "Inward grace."] "But," says one, "that doctrine is strange to me; I was always taught that baptism was an outward sign of an inward grace." No such doctrine can be sustained by the Scripture. You must be baptized and have your sins washed away before you are even prepared for the reception of an "inward grace." "But Peter tells us," urges the objector, "that baptism is 'not the putting away of the filth of the flesh, but the answer of a good conscience towards God.'" And Peter states the truth. Ananias did not tell Paul to be baptized and wash away "the filth of the flesh," but to be baptized and wash away his sins. [Sidenote: Infant baptism.] [Sidenote: Mark 10: 14.] Infant baptism is contrary to reason and Scripture; infants are without sin; "of such is the kingdom of heaven." It is true that the sin of Adam passed upon all mankind; but Christ took that sin upon Himself and atoned for it upon the cross. The Bible teaches that the sins for which men should be baptized are their individual sins, and not the sin they were born in, for the Lord Jesus atoned for that. [Sidenote: Forgiveness is the gift of God.] [Sidenote: Acts 8: 18.] It will not do to say that baptism remits a man's sins, for that is the work of the Lord. The "laying on of hands" does not give the Holy Ghost, for it is the "gift of God." The {152} blowing of rams' horns did not throw down the walls of Jericho; it was the power of Jehovah. "Simon saw that through the laying on of the Apostles' hands the Holy Ghost was given." MODE OF BAPTISM. [Sidenote: Buried in water.] [Sidenote: Eph. 4: 5.] [Sidenote: Rom. 6: 4, 5.] [Sidenote: Mark 1: 10.] [Sidenote: Col. 2: 12.] [Sidenote: John 3: 23.] The mode of baptism was also designated by the Lord, and His instructions were strictly obeyed by His servants. Paul testifies that there is "one Lord, one faith, one baptism," and describes the manner in which the ordinance was performed: "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." As the Lord had been buried in the watery element in the river Jordan, "coming up out of the water," so also were the Saints "buried with him in baptism;" they received the ordinance by immersion in the same element, according to the prescribed method. John baptized "in Aenon near to Salim, because there was much water there." [Sidenote: Born again.] [Sidenote: Matt. 3: 13-17.] [Sidenote: Acts 8: 17-19.] [Sidenote: Acts 19: 5, 6.] Jesus insisted on receiving baptism "to fulfill all righteousness." When he had been "born of water," and had come up out of that element, the Spirit of God came upon Him, and the voice of God was heard: "This is my beloved Son, in whom I am well pleased." This is the pattern. So likewise the repentant believer goes down into the water, with the one sent of God to baptize, and is buried therein and raised up again in the likeness of Christ's resurrection; he is thus born of the water, receiving the baptism appointed by the Lord; the remission of his sins comes from God through His Son Jesus Christ, and is given in baptism; he is cleansed and purified, his past sins are blotted out; he is like a newborn babe before his God, and is then prepared to receive the Holy Ghost, which "dwelleth not in unclean tabernacles," and which is imparted to the baptized believer by the laying on of hands by those having authority to officiate in this ordinance. As his body was enveloped in the waters of baptism, so his soul is enveloped in the Holy Ghost, and he is baptized with divine fire; he is "born of water and of the Spirit," and made a citizen of the kingdom of God. AUTHORITY TO BAPTIZE. [Sidenote: Called of God.] [Sidenote: Heb. 5: 4.] [Sidenote: Exod. 4: 14-16.] The Scriptures also teach that, for the ordinance to be effectual, it must be performed by one authorized to act in {153} the name of the Lord; for "no man taketh this honor unto himself, but he that is called of God, as was Aaron." Aaron was called by the voice of God, through Moses. [Sidenote: Divine authority.] [Sidenote: Matt. 28: 19.] [Sidenote: Mark 3: 14.] [Sidenote: John 15: 16.] The Savior commanded His Apostles to "teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." But He had given them the divine commission to act in His name wheresoever He should send them: "He ordained twelve, that they should be with Him, and that he might send them forth to preach." The divine authority which they possessed was the source of their power. This fact He impressed upon them, saying: "ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you." If they had started out on their own authority without being chosen, God certainly would not have recognized ordinances performed by them in His name. [Sidenote: Imperfect baptism is not baptism.] [Sidenote: Acts 19: 11-16.] [Sidenote: Acts 19: 1-6.] The Apostle Paul, by the power of God, cast out evil spirits; but when the sons of Sceva, on whom the divine authority had not been conferred, attempted to do this, they met with failure. When the Apostle went to Ephesus, he found certain persons who claimed to have been baptized "unto John's baptism." Paul discerned that they had not received John's baptism, for they knew nothing of the Holy Ghost. Probably some unauthorized person--perhaps with good intent, but nevertheless without authority--had been along that way baptizing "unto John's baptism," but not with it, for that could only be done by a duly commissioned servant of God. After they received a proper understanding of the true ordinance they were baptized again, "and when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." [Sidenote: Go thou and do likewise.] The experience of the men of Ephesus affords an interesting lesson. They had been mistaken, but when the truth was presented to them they accepted it gladly. They received the Gospel ordinance, viz.: Baptism by immersion for the remission of sins, administered by one having divine authority; the burial in, and the birth from the watery element, without which ordinance the Lord has said that no man can enter the kingdom of heaven. "Enter ye in at the strait gate" that leads to life eternal. {154} ANALYSIS OF THE BOOK OF MORMON. Suggestions to the Reader. BY ELDER B. H. ROBERTS. The reader of the Book of Mormon will do well to remember that it is a translation of a record inscribed on gold plates, which was an abridgment made from more extensive records kept by the ancient civilized peoples of America--chiefly by the people known in the Book of Mormon as Nephites. The abridgment, for the most part, is made by one Mormon, a Nephite prophet who was born 311 A.D., and slain by his enemies in the year 400 A.D. The parts which are not his abridgment are the first 157 pages (N. E.), which bring us to the "Words of Mormon," page 158; and from page 563 (N. E.) to the end of the volume--sixty pages. This latter part of the record was made by Moroni, the son of Mormon, who was also the one who hid up the plates containing his father's and his own abridgment, in the year 421 A.D.; and who, having been raised from the dead, revealed the existence of these plates to Joseph Smith, on the 21st of September, 1823. The first 157 pages are a verbatim translation from what are known as the "smaller plates" of Nephi--we will explain. The first Nephi, who left Jerusalem with a small company of colonists led out from that city by his father, Lehi, 600 B.C., and who afterwards became their leader, prophet, and their first king, made two sets of plates, on which he proposed engraving the history of his people. On the larger of these two sets he engraved an account of his father's life, travels, prophecies, etc., together with his genealogy; and upon them also he recorded a full history of the wars and contentions of his people, as also their travels, and an account of the cities they founded and colonies they established. These larger plates were preserved in the care of succeeding kings, or judges of the republic when the kingdom was transformed into one; and, in a word, upon them was written a full history of the rise and fall of the nations which existed in America from the landing of this colony from Jerusalem to 400 A.D., a period of nearly one thousand years. {155} It is quite evident that as these plates were transmitted from king to king, or from one ruling judge of the republic to another, or given into the possession of a prophet, that they each recorded the historical events of his own day, and gave to such account his own name--hence Mormon found in these "larger plates" of Nephi--the Book of Mosiah, the Book of Alma, the Book of Helaman, etc. Furthermore, it happened that there were colonies from time to time that drifted off into distant parts of the land, and became lost for a season to the main body of the people; and there were missionary expeditions formed for the conversion of the Lamanites; and these parties, whether missionary or colonial, generally kept records; and when these colonists or missionary parties were found, or returned to the main body of the people, their records were incorporated within the main record, being kept by the historian--hence there was, sometimes, a book within a book, and the current of events was interrupted to record the history of these detached portions of the people, or some important missionary expedition. Mormon, when abridging these plates of Nephi, gave to each particular division of his abridgment the name of the book from which he had taken his account of the events recorded--hence the Books of Mosiah, Alma, Helaman and III. and IV. Nephi in his abridgment. He also, in some instances at least, followed the subdivisions we have alluded to, hence we have the record of Zeniff within the Book of Mosiah (page 181, N. E.); the account of the church founded by the first Alma (page 213); and the account of the missionary expeditions of the sons of Mosiah to the Lamanites within the Book of Alma (page 283). Again we caution the reader to remember that the Book of Mormon is, for the most part, an abridgment from the "larger plates" of Nephi; but it is quite evident that Mormon frequently came to passages upon the plates of Nephi which pleased him so well that he transcribed them upon the plates containing his abridgment, _verbatim_. An example of this will be found beginning on page 163, in the second line of the ninth paragraph, and ending with page 169--the words of King Benjamin to his people. The words of King Benjamin are also renewed on page 170, in the second line of the fourth paragraph, and continue to the close of the chapter. There are many such passages throughout Mormon's abridgment. In addition to this, Mormon frequently introduces remarks of his own by way of comment, warning, prophecy or admonition, and since there is nothing in the text, either quotation {156} marks or a change of type to indicate where these comments, or what we might call annotations, begin or end, they are liable to confuse the reader--a difficulty that we hope will be obviated by this caution. So much for Mormon's abridgment. Now to consider the part of the work done by his son Moroni. This is from page 563 to the end of the volume. He closes up the record of his father, Mormon, and then gives us an abridgment of the twenty-four plates of Ether which were found in North America by the people of Limhi, in the second century B.C.; and then concludes his work with notes on the manner of ordaining priests and teachers, administering the sacrament of the Lord's supper, baptism, spiritual gifts, together with a sermon and some of his father's letters. In his abridgment of the record of the Jaredites, the peculiarity of mixing up his comments, admonitions and prophecies with his narrative, is even more marked than in the abridgment of Mormon, therefore the reader will need to be doubly on his guard. We have already said that the first 157 pages of the Book of Mormon was not a part of Mormon's abridgment. Those pages are a _verbatim_ translation of the "smaller plates" of Nephi, and became connected with Mormon's abridgment in this manner: Mormon had abridged the "larger plates" of Nephi as far as the reign of King Benjamin, and in searching through the records which had been delivered to him, he found these "smaller plates" of Nephi. They contained a brief history of events connected with the departure of Lehi and his colony from Jerusalem to their landing in America, and thence down to the reign of this King Benjamin--covering a period of about 400 years. These plates were made by Nephi, that upon them might be engraven an account of the ministry of the servants of God, among his people, together with their prophecies and teachings. They contain, in other words, an ecclesiastical history of the Nephites, while the "larger plates" of Nephi contained a political, or secular history of the same people. (See I. Nephi, ix chapter; also xix, 1-5.) Mormon was particularly well pleased with the contents of these "smaller plates" of Nephi, because upon them had been engraven so many prophecies concerning the coming and mission of the Messiah; and instead of condensing their history into an abridgment, he took the plates and attached them to the abridgment of Nephi's "larger plates." "And this I do for a wise purpose," says Mormon, "for thus it whispereth me according to the Spirit of the Lord which is in me." (Words of Mormon, page 159 N.E.). Nephi, also, in speaking of these "smaller plates," says, "the Lord hath commanded the to make {157} these plates for a wise purpose in him, which purpose I know not." (I. Nephi ix, 5.) What that wise purpose was we shall see further on. By Mormon attaching these "smaller plates" of Nephi to his own abridgment of Nephi's "larger plates," it will be seen there was a double line of history of the Nephites for about 400 years, and the wisdom of this arrangement is seen in the following: When Joseph Smith had translated the first part of Mormon's abridgment--amounting to 116 pages of manuscript, he listened to the importunities of Martin Harris, who was giving him some assistance in the work of translating, and who desired to show that portion of the work to his friends. The result was the manuscript was stolen from him; the records were taken from Joseph by the angel, and he lost his power to translate for a season. After a time, however, he was permitted to go on with the work, but the Lord made it known to him that it was the design of those into whose hands the manuscript had fallen to wait until he had translated that part again, and then by changing the manuscript in their possession would bring it forth and claim that he could not translate the same record twice alike; and thus they would seek to overthrow the work of God. But the heavenly messenger commanded Joseph Smith not to translate again the part he had already translated, but instead thereof he should translate the "smaller plates" of Nephi, and that account was to take the place of Mormon's abridgment up to the latter days of the reign of King Benjamin. (Doc. and Cov., D&C 10.) Thus it is that we have the "words of Mormon," beginning on page 158, explaining how the "smaller plates" of Nephi came into his possession and attached to the plates containing the record he himself was making, and connecting the historical narrative of the "smaller plates" of Nephi with his own abridgment of Nephi's "larger plates." The "words of Mormon," interrupting as they do the history of the Nephites, have caused no little confusion in the minds of unthoughtful readers; but after it is understood that they are merely the link connecting the ecclesiastical history engraven on the "smaller plates," of Nephi to Mormon's abridgment, and they take the place of the first part of Mormon's record, the difficulty will disappear. One thing I cannot forbear to mention, and that is, in the part of the Book of Mormon translated from the "smaller plates" of Nephi, we find none of these comments or annotations mixed up with the record that we have already spoken of {158} as being peculiar to the abridgment made by Mormon--a circumstance, I take it, which proves the Book of Mormon to be consistent with the account given of the original records from which it was translated. There will be found, however, in this translation direct from the "smaller plates" of Nephi, as also in Mormon's abridgment, extracts from the old Jewish Scripture--especially from the writings of Isaiah--this is accounted for by the fact that when Lehi's colony left Jerusalem, they took with them copies of the book of Moses and the writings of the prophets, and a record of the Jews down to the commencement of the reign of Zedekiah, all of which were engraven on plates of brass (see I. Nephi v, 10-13), and the Nephite historians transcribed passages from these sacred records into their own writings. There are a few suggestions about these transcribed passages which may not be uninteresting to the reader, and which to the student will be invaluable, as they furnish an indirect evidence to the truth of the Book of Mormon. The Nephites having transcribed passages from the brass plates they carried with them from Jerusalem into their records, wherever such passages occur in the Book of Mormon, and corresponding passages are found in our English Bible, it will be seen by the reader that so far we have two translations of the writings of the old Hebrew prophets; and it will be found on comparison that the passages in the Book of Mormon are stronger and more in keeping with the sense sought to be expressed by the prophet than the corresponding passages and chapters in the Bible. As a proof of this I ask the reader to compare I Nephi xx and xxi, with Isaiah xlvii and xlix. In some instances there are sentences, in the Book of Mormon version of passages from Isaiah, not to be found in our English version, as witness the following: BOOK OF MORMON. BIBLE. O house of Jacob, come ye and O house of Jacob, come ye and let us walk in the light of the let us walk in the light of the Lord; _yea, come, for ye have all Lord.--_Isaiah ii_, 5. gone astray, every one to his wicked ways.--II Nephi xii_, 5. In other instances it will be found that the sense of the passages is different, and that the passages in the Book of Mormon best accord with the sense of the whole: {159} BOOK OF MORMON. BIBLE. Therefore, O Lord, Thou hast Therefore hast Thou forsaken forsaken Thy people, the house Thy people, the house of Jacob, of Jacob, because they replenished because they replenished from the from the east, and east, and _are_ soothsayers like unto hearken unto soothsayers like the the Philistines, and they please the Philistines, and they please themselves with the children of themselves with the children of strangers.--_Isaiah 11_, 6. strangers.--_II Nephi xii_, 6. Their land is also full of Their land also is full of idols; idols--they worship the work of their they worship the work of their own hands, that which their own own hands, that which their own fingers have made; and the mean fingers have made; and the mean man boweth not down, and the man boweth down, and the great great man humbleth himself not, man humbleth himself; therefore therefore, forgive him forgive him not.--_Isaiah ii_, 8, 9. not.--_II Nephi xii_, 8, 9. Thou hast multiplied the nation, Thou hast multiplied the nation, and increased the joy: they and not increased the joy: joy before thee according to the the joy before thee according to the joy in harvest, and as men rejoice the joy in harvest, and as men when they divide the spoil.--_II Nephi rejoice when they divide the xix_, 3. spoil.--_Isaiah ix_, 3. Observe, too, the difference in the clearness of the following passages: BOOK OF MORMON. BIBLE. And when they shall say unto And when they shall say unto you, seek unto them them that have you, seek unto them that have familiar spirits, and unto wizards familiar spirits, and unto wizards that peep and mutter; should that peep and that mutter; should not a people seek unto their God? not a people seek unto their God? for the living to hear from the for the living to the dead.--_Isaiah _II Nephi xviii_, 19. viii_, 19. Again the English translators of the Bible, in order to make the sense of various passages more clear, inserted here and there, words of their own; which are always written in _italics_, that the reader might know what words have been inserted by the translator, and for which he will find no exact equivalent in the original text. It is worthy of note that in those transcribed passages from the brass plates into the Book of Mormon, in almost every instance, the words in the Book of Mormon version are different to those substituted by the translators of the common English version; or are left out, as follows: BOOK OF MORMON. BIBLE. What mean ye? ye beat my people What mean ye _that_ ye beat my to pieces, and grind the faces people to pieces, and grind the of the poor.--_II Nephi xiii_, 15. faces of the poor?--_Isaiah iii_, 15. {160} The above is a case where the inserted word of the translator, which I have written in _italics_, is omitted, and to my mind the passage as it stands in the Book of Mormon is stronger, more beautiful, because more harmonious. Here is a passage where different words are used than those inserted by the translators: BOOK OF MORMON. BIBLE. Say unto the righteous, that Say ye unto the righteous, that it is well with them; for they _it shall be_ well _with him_; for they shall eat the fruit of their doings. shall eat the fruit of their doings. Woe unto the wicked! for they Woe unto the wicked! _it shall shall perish; for the reward of be ill with him_; for the reward of their hands shall be upon of his hands shall be given them.--_II Nephi xiii_, 10, 11. him.--_Isaiah iii_, 10, 11. I think it will be readily conceded that the above passage as it stands in the Book of Mormon is much superior to the version given in our common Bible, indeed it is so throughout, and when it is remembered that Joseph Smith and those who assisted in translating that work were most likely uniformed as to the supplied words of the translators being written in italics, it is an incidental evidence that those passages in the Book of Mormon to which are found corresponding passages in the Bible were not merely copied from the Bible, but in the Book of Mormon we have really another translation of those passages taken from original records of the Hebrews, uncorrupted by the hand of man, and hence more perfect. One suggestion more I would make to the readers of the Book of Mormon, and that is that they read it prayerfully, with a real desire to know if it is of God. If they will peruse it with that desire in their hearts, I am sanguine that the Spirit of God which searches all things, yea, the deep things of God, will bear witness to their understanding that the book is of divine origin, and they will have a witness from God of its truth. Such a promise, in fact, is contained within the book itself. When Moroni--into whose keeping the plates of the Book of Mormon were given--was closing up the sacred record previous to hiding it up unto the Lord until the time should come for it to be revealed as a witness for God, he engraved the following passage on the plates as words of counsel to those into whose hands the record should fall: And when ye shall receive these things (i.e., the things written in the Book of Mormon) I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in {161} Christ, He will manifest the truth of it unto you by the power of the Holy Ghost; and by the power of the Holy Ghost ye may know the truth of all things (Moroni x, 4, 5). Here, then, is a means by which every person into whose hands the Book of Mormon falls may find out for himself, not from human testimony, not from the deductions of logic, but through the power of the Holy Ghost, whether the Book of Mormon is of divine origin or not. This test must be final, either for or against it, to every individual who complies with the conditions enjoined by Moroni. Those conditions are, that they into whose hands the record falls shall inquire of God with a sincere heart, with real intent, and having faith in Christ; and to those who so proceed he promises without equivocation that they shall receive a manifestation of its truth by the power of the Holy Ghost. Therefore, if these directions are complied with faithfully and honestly, and the manifestation follows not, then they may know it is not of God. If the manifestation comes, of course the divine origin of the book is confirmed, for the Holy Ghost would not confirm by any manifestation of its power an imposition. Therefore, reader, whoever you may be, undertake the reading of the Book of Mormon with a prayerful heart, and you will find in it a new volume of Scripture to you, a treasury of sacred knowledge able to make you wise unto salvation. _"We believe that no government can exist in peace, except such laws are framed and held inviolate as will secure to each individual the free exercise of conscience, the right and control of property and the protection of life."_ --_Joseph Smith, The Prophet_. {162} THE SECOND COMING OF THE MESSIAH AND EVENTS TO PRECEDE IT. BY ELDER B. H. ROBERTS. Of all events that will take place in the immediate future, the most important to mankind is the glorious appearing of the Son of God, generally spoken of as the Second Advent of the Messiah. And if there is one thing that the writers of Scripture are more explicit in than another, it is in relation to this all-important event. The writer of the Acts of the Apostles, giving an account of the last meeting of the risen Messiah with His disciples in Palestine, and His last words to them, says: "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And, while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven" (Acts i, 9-11). From this we learn that the same person whom the disciples had seen go up into heaven was to return in like manner. And this agrees with the words of Jesus Himself. "For the Son of Man shall come in the glory of His Father, with His angels; and then he shall reward every man according to his works" (Mat. xvi, 27). From this last quotation we not only learn that the Son of God is to come in the glory of His Father, accompanied by His angels, but that He at that time _"Will reward every man according to his works."_ And to this testimony agrees that of other sacred writers. St. Jude, after referring to certain wicked characters who were like clouds without rain, or like raging waves of the sea foaming out their own shame, says: {163} "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against Him." (Jude, 14, 15). Paul bears witness to the same thing: "For if we believe that Jesus died, and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the arch-angel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord" (i Thess. iv, 14-17). And again: "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day" (ii Thess. i, 7-10). From the foregoing passages of Scripture the reader learns two very important things: first--that the Son of Man in a glorious manner is to return to this earth; second--that when He shall so come, it will be to execute judgment--to reward the righteous for their faithfulness, and to punish those who "know not God, and who obey not the Gospel, with everlasting destruction from the presence of the Lord and the glory of His power." No believer in the inspiration of the Scriptures can possibly doubt the truth of what these passages teach, viz., _that the Son of God will verily come, and that to judgment_! But in all other ages of the world, when God has decreed judgments upon a people or nation, He has first sent divinely-appointed messengers to warn them of the impending evil, that peradventure, some might repent and be saved. For example,--when God decreed that He would destroy the Antediluvians by a flood for their wickedness, he first sent Noah, a preacher of righteousness, among them to warn them of the approaching calamity: When destruction was hanging over the cities of the plain--Sodom and Gomorrah--the Lord sent His angels {164} to first gather out righteous Lot and his family: When destruction was decreed against Nineveh, the prophet Jonah was sent to cry repentance to the people, and in this instance the warning was heeded, and the calamity was turned aside: Whenever bondage, famine, disease, or judgment of any character, was about to overtake ancient Israel for their wickedness, prophets were sent to warn them, that they might repent and escape the sore affliction. This has been the course pursued by the Almighty in all ages and among all people; and now that mighty judgments are pronounced against the ungodly at the coming of the Son of God, may we not reasonably expect that God will be true to His custom in the past, and send messengers to warn the nations of the near approach of those calamities? Basing our conclusion on the experience of past ages, it would be reasonable to expect the Lord to so proceed. But the Scriptures themselves speak of a number of incidents that will take place as a preparatory work to the glorious coming of our Lord. Among these may be mentioned: I.--THE RESTORATION OF THE EVERLASTING GOSPEL. The great event is thus described by John the Revelator: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him: for the hour of his judgment is come" (Rev. xiv, 6, 7). II.--THE COMING OF A MESSENGER. to prepare the way for the Son of God, when He shall come in the glory of His Father. This event is foretold by the prophet Malachi: "Behold, I will send my messenger, and he will prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fuller's soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years" (Malachi iii, 1-4). III.--THE COMING OF ELIJAH. to whom is given the peculiar mission of turning the heart {165} of the fathers to the children, and the heart of the children to the fathers. Malachi thus describes Elijah's mission: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their father's, lest I come and smite the earth with a curse" (Malachi iv, 5, 6). IV.--THE GATHERING OF THE SAINTS. The Scriptures are replete with passages in relation to this event, but I can here refer only to a few. When John the Revelator was about to foretell the downfall of Babylon, he says: "And I heard another voice from heaven, saying, Come out of her, my people, that ye may not be partakers of her sins, and that ye receive not of her plagues. For her sins have reached to heaven, and God has remembered her iniquities. Reward her even as she rewarded you and double unto her double according to her works: in the cup which she hath filled, fill to her double" (Rev. xviii, 4-6). The Psalmist bears this testimony: "Our God shall come, and shall not keep silence: a fire shall devour before him and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people. _Gather my saints together unto me; those that have made a covenant with me by sacrifice_. And the heavens shall declare his righteousness: for God is judge himself" (Psalm i, 3-6). So Isaiah: "And it shall come to pass in the _last days_, that the mountain of the Lord's house shall be established in the _top of the mountains_, and shall be exalted above the hills; and all nations shall flow unto it" (Isaiah ii, 2-4). "And he will lift up an ensign to the nations from afar, and will hiss unto them from the end of the earth: and, behold, they will come with speed swiftly" (Isaiah v, 26, 27). "And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel [not the Jews alone, but _all Israel_], and gather together the dispersed of Judah from the four corners of the earth" (Isaiah xi, 12). So Paul: "Having made known to us the mystery of his will * * * that in the dispensation of the fullness of times he might _gather together in one_ all things in Christ, both which are in heaven, and which are on earth; even in him" (Eph. i, 9, 10). {166} And lastly, the testimony of Jesus: "And they shall see the Son of Man coming in the clouds of heaven, with power and great glory. And he shall send his angels with a great sound of trumpet, and they shall gather his elect from the four winds, from one end of heaven to the other" (Matt. xxiv, 30, 31). All believers in the Holy Scriptures, then, must believe in and are looking forward to the glorious coming of the Son of God. They also must believe that these _four_ events we have named, will precede that coming. That is, they believe and are expecting that when those judgments connected with the coming of the Messiah are about to overtake the inhabitants of the earth, an ANGEL will come with the Everlasting Gospel, which must be preached to all nations; that a MESSENGER will come to prepare the way before the Lord, that ELIJAH will come to turn the hearts of the fathers to the children, and _vice versa_; and that God's SAINTS will be gathered together. And now, in all sincerity of heart, and in the fear of God, the writer testifies to all men unto whom his words may come, that the first three events have taken place, and the fourth, the gathering of the Saints, is now going on, and the coming of the Son of God, together with the attendant judgments, are near at hand. THE RESTORATION OF THE GOSPEL occurred in the following manner: In the spring of 1820, Joseph Smith, then a lad between fourteen and fifteen years of age, being exercised on the subject of religion, and not knowing which of the contending sects of religion were accepted by God as His Church, fortunately came upon that excellent advice given by the Apostle James, viz.: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him" (James i, 5). In full, child-like confidence that God would fulfil His word, he called upon the Lord in prayer, and in answer received an open vision, in which he beheld the Father and the Son, who revealed to him the startling truth that man had transgressed the laws of the Gospel, changed the ordinances, broken the everlasting covenant, and that none of the churches or sects were acknowledged of His as His church or kingdom, and he was commanded to join none of them. He was {167} also informed that the time was at hand when the Gospel would be restored, and was told that he was a chosen instrument to assist in bringing about the purposes of God. Let not the reader impatiently cast away this tract at the statement that God did not acknowledge any of the sects or churches as His church or kingdom. Let it be remembered, according to the prophecy of the Revelator we have quoted (Rev. xiv, 6, 7), that every nation, kindred, tongue, and people in the hour of God's judgment, are to be without the Gospel, or why would there be any need of an angel being sent from heaven with it to the earth, if it was anywhere on the earth? The learned John Wesley said that the reason the extraordinary gifts of the Holy Ghost were no longer enjoyed was because the love of many waxed cold, the Christians had turned heathens again and only had a dead form left (Wesley's works, vol. VI, ser. 89). The Church of England in her Homily on Perils of Idolatry (page 3) says: "Laity and clergy, learned and unlearned, all ages, sects and degrees have been drowned in abominable idolatry, most detested by God and damnable to man for eight hundred years or more." But to return to our account of the restoration of the Gospel. More than three years passed before Joseph Smith was again blessed with a heavenly vision. But on the night of the 21st of September, 1823, while engaged in prayer in his bedchamber, "I discovered," says he, "A light appearing in the room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bed-side, standing in the air, for his feet did not touch the floor. * * * Not only was his robe exceedingly white, but his whole person was gloriously beyond description; and his countenance truly like lightning. * * * He called me by my name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni. That God had work for me to do, and that my name should be had for good or evil among all nations, kindred, and tongues; or that it should be good or evil spoken of among all people. He said that there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this [the American] continent, and the source from whence they sprang. He also said that _the fullness of the everlasting Gospel was contained in it_, as delivered by the Savior to the ancient inhabitants [or America]. Also that there were two stones in silver bows (and these stones, fastened to the breastplate, constituted what is called the Urim of Thummim) deposited with the plates, and the possession and use of these stones was what constituted Seers in ancient or former times, and that God had prepared them for the purpose of translating the book." The angel then quoted a number of prophecies from the Jewish Scriptures, among them the first part of the third chapter {168} of Malachi, and also the fourth chapter of the same book, the eleventh chapter of Isaiah, and the second chapter of Joel, from the twenty-eighth verse to the close. He stated that these prophecies would be fulfilled in this generation. Four years after this first visit of the heavenly messenger, in the meantime being instructed by him in doctrine and principle, the tablets containing the ancient history of America, together with the Urim and Thummim by which they were to be translated, were given into his charge. In the course of two years the work of translation was completed, and in the winter of 1829-30 the Book of Mormon--for so the record is called--containing the "fulness of the everlasting Gospel," as taught to the ancient peoples of America, was given to the world. Nor is the world asked to receive this important message on the statement of Joseph Smith alone, but the Lord has given other witnesses, and their statement has been published with every edition of the Book of Mormon, and is as follows: THE TESTIMONY OF THE THREE WITNESSES. "Be it known unto all nations, kindreds, tongues, and people unto whom his work shall come, * * * We declare with words of soberness that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, * * and the engravings thereon, and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvelous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment seat of Christ, and shall dwell with Him eternally in the heavens." "OLIVER COWDERY, "DAVID WHITMER, "MARTIN HARRIS." Though these three witnesses; through transgression, lost the Spirit of God, and wandered away from the fold of Christ, they never denied the testimony they bore to the truth of the Book of Mormon. Two of them previous to their death came back to the Church, and died in the faith. The other--David Whitmer--died at Richmond, Mo., in January, 1888, and on his deathbed, as he had always done previously, solemnly declared that his testimony concerning the Book of Mormon was true. THE COMING OF THE MESSENGER. While the Book of Mormon was in course of translation, a very important event took place, viz, the coming of the MESSENGER {169} to prepare the way for the coming of the Lord. This is described by Joseph Smith as follows: "We (Joseph Smith and Oliver Cowdery) still continued the work of translating; when in the ensuing month (May, 1829), we, on a certain day, went into the woods to pray, and inquire of the Lord respecting baptism for remission of sins. "While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us; saying unto us--'Upon you, my fellow servants, 'in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins,' and this shall never be taken from the earth, until the sons of Levi do offer again an offering unto the Lord of righteousness.' "The messenger who visited us on this occasion, and conferred this Priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament; and that he acted under the direction of Peter, James and John who held the keys of the Melchisedec Priesthood, and who would in due season visit us and confer that, the higher Priesthood, upon us, which holds the keys of the laying on of hands for the gift of the Holy Ghost, and right to all the offices in the church." Subsequently, in fulfilment of this promise, Peter, James, and John came to them, and conferred upon them the higher order of priesthood--the Melchisedec. This gave them the keys of all the spiritual blessings of the Church of Christ, and the power and authority to organize the Church and Kingdom of God upon the earth. ELIJAH COMES. In 1836, in the Kirtland Temple, Ohio, Elijah the Prophet came, in fulfilment of Malachi's prophecy (Mal. iv, 5, 6), and made known those principles which would turn the hearts of the fathers to the children, and the hearts of the children to the fathers, viz., the doctrine of salvation for the dead. From the keys of knowledge which Elijah restored great light has been thrown upon the plan of salvation, showing it to be more perfect and more extensive than ever man dreamed of in his philosophy. It is learned from the keys of knowledge which he restored that the innumerable millions who have died without a knowledge of Christ or of His Gospel, together with those who have been deceived by the teachings of pseudo ministers of Christ, are not eternally lost, but that since the spirit of man when separate from the body retains all the faculties of mind, the gospel is preached in the spirit-world to the disembodied spirits, and that on condition of their {170} accepting the Gospel, and living according to the laws of God in the spirit, they may be saved on condition of the outward ordinances of the Gospel being administered vicariously for them upon the earth by their agents--their relations. That the Gospel is preached to departed spirits is evident from the Scriptures. Peter said: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: _by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the long suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water"_ (I Peter iii, 18-20), Men may turn and twist that passage all they please, but its plain simple statement is that the spirit of Christ, while His body lay in the tomb, went and preached to the spirits which were disobedient in the days of Noah. And again he says: "For for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit" (I Peter iv, 6). That the ancient Saints also knew something about performing ordinances vicariously for the dead is evident from this remark of the Apostle Paul: "Else what shall they do which are baptized for the dead if the dead rise not at all? why are they then baptized for the dead" (I Cor. xv, 29). And we ask--if there was no such thing among the ancient Saints as baptism for the dead, why, then, does Paul refer to it in such positive terms? The Gospel of Christ is not limited in its powers to save to this life, or this world alone. Its powers enter into the spirit-world. And by its proclamation in the world of spirits the fathers will learn that they are dependent upon the children still in this world for the performance of the outward ordinances of the Gospel; hence, their hearts will be turned to the children. The children on the earth will learn that it is within their power to attend to ordinances of the Gospel for their progenitors; hence, the hearts of the children will be turned to the fathers. It is because of this--because of the knowledge restored by Elijah, that the Latter-day Saints, wherever they have planted their feet, have sought, even in the days of their greatest poverty, to build a temple, the {171} proper place in which to attend to these ordinances for the dead; and they thus witness to the world that the hearts of the children are turned to the fathers. KEYS OF GATHERING RESTORED. The same day that Elijah came to the Kirtland Temple--3rd April, 1836--Moses came also, and committed the Keys of the Gathering of Israel from the four quarters of the earth, and the leading of the Ten Tribes from the land of the north. And it is because he came and restored that authority, and communicated the commandment for the Saints to gather together, that thousands have left their homes in the land of their birth, and have cast in their lot with the Latter-day Saints in the land of America, and are now where the prophets predicted the people of God and the House of God would be established in the last days--"in the tops of the mountains"--and some out of all nations are flowing unto them, and they are taught in the ways of the Lord, and are seeking to walk in His paths (see Isaiah ii, 1-4). The cry from heaven which St. John heard in his visions is now of a truth being sounded among the nations: "Come out of her (Babylon), my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities" (Rev. xviii, 4, 5). And the Saints by their flight to the gathering places which God has appointed, as well as by word, are testifying to the world that the hour of God's judgment is at hand, and they are seeking to be prepared for the coming of the Messiah. Thus the most important events which are to take place before the glorious coming of the Son of God have been fulfilled. We know not the day nor the hour in which the Master will come, but we know that the preparatory work to that event has made considerable progress:--The GOSPEL has been restored to the earth, and is being preached to all nations for a witness that the end is near:--The MESSENGER has come and restored the authority of God to man, that the way might be prepared for His coming and judgment:--ELIJAH has come and performed his mission:--And the SAINTS are gathering together to the tops of the mountains, and are building up the House of God. And as the fig tree putting forth its leaves proclaims the approach of summer, so these things indicate the near approach of that time when the Son of God will be "revealed from heaven with his mighty angels in flaming fire, taking vengeance on them that know not God {172} and who obey not the Gospel of our Lord Jesus Christ." This is the word of God and remember, O reader! that it is written, though heaven and earth pass away, not one jot nor tittle of the word of God shall fail, but all shall be fulfilled. Despise not this testimony and warning because he who bears it is a representative of a cause and people everywhere spoken against. Remember that Satan has ever opposed the work of God, and those who labored to establish it. If he did so in former ages, will not this opposition be more fierce in the dispensation when the work of God is to become triumphant, resulting in the overthrow of the powers of darkness and binding them? Such, it would seem, are the plain dictates of reason--such are the facts. Be not deceived, then, reader, whoever you may be, by the infamous falsehoods in circulation about the Latter-day Saints, but examine these things with a prayerful heart that you may know of their truth and escape the calamity that shall befall those who "reject the counsels of God against themselves." _"Seek to know God in your closets, call upon Him in the fields. Follow the directions of the Book of Mormon, and pray over and for your families, your cattle, your flocks, your herds, your corn and all things that you possess; ask the blessings of God upon all your labors, add everything that you engage in."_ --_Joseph Smith_. {173} THE CHARACTER OF THE MORMON PEOPLE. BY ELDER B. H. ROBERTS. INTRODUCTION. In the ancient City of Rome, at the time that St. Paul went there on an appeal to Caesar's judgment seat, about the year 62 A.D., the followers of Christ were denominated, "That sect which is everywhere spoken against." And as it was with the Christians then, so it is with the "Mormons" now. Everything that is wicked or damnable was once charged upon the Christians. Even the just historian Tacitus was so far deceived by the wicked misrepresentations of their enemies, as to speak of them as "a set of people who were holden in abhorrence for their crimes, and called by the vulgar 'Christians.'" He also says--speaking of them as a body--"They were criminals, and deserving the severest punishment." The same writer calls their religion a "pernicious superstition." Indeed, we may say to the opponents of "Mormonism," however skilful they may be in the use of calumny or the distortion of facts, it would be difficult for them to charge upon the "Mormons" more heinous crimes than were charged upon primitive Christians. It was commonly reported of them that in the celebration of the Eucharist they were in the habit of slaying a male child, whose flesh they ate, and whose blood they drank in remembrance of the body and blood of the founder of their religion. In short, they were held to be the enemies of mankind, the disturbers of social customs, and a standing menace to all governments; while their religion was looked upon as the sum of villainy and absurdity. In the same light the "Mormons" are regarded to-day. But perhaps I shall be pardoned for suggesting that it is just possible that the world is as much mistaken respecting the character and religion of the "Mormons" now, as it formerly was respecting the "Christians" and their religion. No prejudice is so cruel as that growing out of religious controversy. At any rate, we know that the most cruel wars {174} have risen through a determination to resist religious innovations, or efforts to reform religious systems. While the acts of inhuman cruelty, which most disgrace our race, have been perpetrated in vain endeavors to suppress what have been considered heresies, and silence their advocates. In short, the most unrelenting hatred, the most lasting prejudices have grown out of differences in religious opinions. The Messiah, doubtless, was guided as much by His knowledge of human nature as He was by inspiration when He exclaimed: "Think not that I have come to bring peace upon earth; I came not to send peace, but a sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man's foes shall be they of his own household" (Matt. x, 34-36). It is because "Mormonism" involves a religious controversy that the prejudices against it are so deep seated, and the misrepresentation of its devotees so persistent. Joseph Smith, in his youth, announced a new revelation from God; and as the Christian world had been, and are, taught that no more revelation is to be given, that the Bible contains all that God ever did, and all that He ever will reveal to man, the proclamation that God had again spoken aroused the ire of the religious teachers of that day, and when, in spite of their efforts to stay its progress, they saw the Church of Jesus Christ of Latter-day Saints increasing in numbers and influence, these pseudo religious teachers sought to overwhelm with falsehood, misrepresentation and slander what they could not overcome with reason and fairness. And the absurd, childish stories then invented by religious opponents of "Mormonism" they still rehashed with variations to suit ever shifting conditions, the mass constantly growing as fast as new falsehoods or distorted facts can be marshalled into service. On this point I quote the following from the _New York World_ of recent date. The _World_ is one of the leading journals of America, and, in giving an epitome of the history and faith of the "Mormons," it said: "In matters of dogma there was little or nothing in its creed to distinguish it from any other orthodox sect, but its possession of an alleged addition to the Bible and the austerity and severity of the code of morals inculcated drew to it immediately a large following. The same spirit of intolerance which in Massachusetts slit the ears of Quakers and banished Baptists under pain of death, blazed forth as fiercely as in the days of Athanasius and Arius. The pulpit rang with denunciations of the new sect, every calumny that could be invented was {175} invented and believed, and the Mormons were driven from place to place, robbed, beaten, imprisoned and murdered, exactly as the founders of every other Christian sect were persecuted." THE CAUSE OF MISREPRESENTATION. There are two classes of men in Utah who are interested in defaming the character of the "Mormon" people. These are the religious and political adventurers who have drifted into the Territory. The former went there professedly to convert the "Mormons" from the error of their way; but not being successful in getting sufficient converts from the "Mormon" Church to establish congregations that could pay their salaries, they have ever been dependent upon the people of the Eastern States for their support and means with which to build churches. They soon discovered that the amount of means they could raise depended upon the strength of the feeling they could incite in the minds of their supporters in the Eastern States. The more licentious and blood-thirsty the "Mormon" community was represented to be, the greater Christian heroes were these ministers considered, and therefore the more readily were "ducats" poured into their laps to carry on this spiritual war, against the supposed man of sin situated in the Rocky Mountains. Granting a few honorable exceptions, these professed ministers of Christ have invented and retailed the most abominable falsehoods respecting the Latter-day Saints, well knowing that the prejudice existing against the "Mormon" religion would so blind the eyes and close the ears of the people that it would be next to impossible for their calumnies and misrepresentations to be exposed. And if now and then their base purposes were brought for a moment to the light, and some few of their falsehoods contradicted, the effect could only be momentary, and the exploded sensational reports of "Mormon" atrocities would be supplanted by ten thousand others more horrible but equally baseless. The political adventurers, alluded to in the above, are men who have come into the Territory principally by being appointed to the Federal offices within the gift of the President of the United States. It must be understood that a Territory in the American Government occupies much the same relationship to that government that a crown colony does to the imperial government of Great Britain; and the President appoints the Governor, Secretary, the District judges, the Marshal, Commissioners, {176} and indirectly a number of other officers in the Territory. It has been the policy of the chief executives of the nation in the past to reward their supporters, or the supporters of their political friends in the respective states with appointments to these positions; and to satisfy popular clamor raised by religious opponents, men with avowed hatred of "Mormonism" have usually been sought to fill these Federal offices. Another fact bearing on the character of these appointees must be taken into consideration; and that is, as a general thing, men who will consent to accept an appointment to positions in the Territories are fifth or sixth rate politicians, whose political prospects where they are known have dwindled to a forlorn hope. No man who has an opportunity of succeeding in political or business life in his own state will consent to abandon his prospects and life long associations for a temporary position in a Territory where, from the very nature of things, he can never hope for a hearty support of the people among whom he thrusts his unwelcome presence. Why? Because he is not of them. He is not their choice for the position; he is not responsible to the community for the manner in which he discharges his official duties--a condition of affairs that is absolutely incompatible with the existence of harmony between the administrator of the laws and the community they effect, in a country where the people are educated to the idea that "Governments derive their just powers from the consent of the governed." I find these two points relative to political and ecclesiastical adventurers sustained by the testimony of James W. Barclay, a member of the British Parliament, who visited Utah in 1883, and published the results of his observations in the January No., 1884, of the _Nineteenth Century_. The _Century_ is a monthly magazine published in London. He says: "I apprehend that the animosity of Mormonism is principally due to the efforts of the host of hungry office-seekers who would find lucrative posts in Utah were the Mormons disfranchised, and by the missionaries from the Eastern States who come to turn the Mormons from the error of their ways, and whose income depends on the strength of the feelings they can excite in their supporters. Utah is still a Territory, and, as such, its Governor, Lieutenant-Governor and Marshal, and other officials of the Federal Government, are nominated by the President of the United States, and are of course non-Mormons; but the municipal and other local officials are elected by the Mormons. If the Mormons could be disfranchised in a body, 500 lucrative posts in Utah would be open to Gentile office-seekers. According to the legislature which might be adopted, the offices would be filled {177} either by the President of the United States or by the small minority of Gentiles in Utah." MORMONS WRONGED BY A SENSATIONAL PRESS. Unfortunately the religious and political adventurers in Utah can succeed in their designs the more readily because the agents sending out the _Associate Press_ dispatches to the entire press of the country are in sympathy with these parties or controlled by them; so that all information going out to the country at large from that source is generally distorted to the disparagement of the "Mormons." In addition to this, it will be remembered that the American Press is nothing if not sensational. This is true in a general sense, it is doubly so in relation to the "Mormon Question." Ever ready to pander to the prejudice of the populace, and finding the "Mormon" people the victims of popular hate and without political influence, the American Press has recklessly traduced the character of as noble a community as ever graced God's earth. Every sensational rumor derogatory to their character has been seized upon with avidity and published without reserve, while the correction of the mis-statements or the vindication of their character has seldom struggled through the columns of the press to the public eye. The people of America, and other countries, too, have taken everything for granted that has been said against the "Mormon" people, no matter how absurd it is, or how unreliable the source from whence it came. Very few men have had the fairness to investigate "Mormonism" for themselves, or inquire into the character of the "Mormon" people. Respecting the misrepresentation of the "Mormon" people and the source from whence the public has drawn its views and fed its prejudices, I introduce the testimony of Mr. Phil. Robinson, an English journalist and correspondent of note, and a traveler of world wide experience; and who is at present the editor of the _Court and Society Review_, published in London. Mr. Robinson went to Utah in 1882, where he remained for three months. He visited nearly every town and village in the Territory, and saw the people at their firesides and at work in their fields, as well as in their public meetings--in fact he saw them in all the relations of life--and on the subject of their misrepresentation, he says: "Whence have the public derived their opinions about it [meaning {178} Mormonism]? From anti-Mormons only. I have ransacked the literature of the subject, yet I really could not tell any one where to go for an impartial book about it later in date than Burton's "City of the Saints" published in 1862. There is not, to my knowledge, a single Gentile work before the public that is not utterly unreliable from its distortion of facts. How can anyone have respect for literature or the men who, without knowing anything of the lives of Mormons, stigmatize them as profane, adulterous and drunken? These men write of the squalid poverty of the Mormons, of their obscene brutality, of their unceasing treason towards the United States, of their blasphemous repudiation of the Bible, without one particle of information on the subject, except such as they gather from the books and writings of men whom they ought to know are utterly unworthy of credit, or from the verbal calumnies of apostates; and what the evidence of apostates is worth history has long ago told us * * * I am now stating facts; and I, who have lived among the Mormons and with them, can assure my readers that every day of my residence increased my regret at the misrepresentation these people have suffered" ("Sinners and Saints," Roberts and Sons, Boston). TESTIMONY OF NON-MORMON WITNESSES. I here introduce the testimony of a number of non-"Mormon" witnesses to the character of the "Mormon" people and their religion. First, I refer to the article by Mr. Barclay, M. P., published in the _Nineteenth Century_, January, 1884: "Mormon home-steads have a tidier appearance than is usual in the West, and the general air of comfort and prosperity which prevails is the best evidence of the persevering, industrious habits of the people...There is nothing peculiar in the Mormon creed to account for the great influence which Mormonism exercises among its followers. "The success of Mormonism and its steady progress must therefore be due either to the manner in which Mormons carry into practice the religion they profess, or to its organization. In my opinion the results are due to two influences. First, there is no religious caste or class. From the president downwards, the office-bearers of the Church are selected by the voice of the Mormon community; they require no special qualification, and no one receives any salary or other emolument; the missionaries dispatched to all parts of the world do not receive even traveling expenses. And, in the second place, Mormonism interests itself as much in the temporal as in the spiritual concerns of its members: Church and State are, in short, identical. "The Mormon community is an enlarged family, bound together by privileges and duties, one principal duty being to care for the helpless and the needy. At the same time, every individual has full freedom of action. There is no compulsion on any Mormon beyond the public opinion of his fellows, and none is possible. Apostasy {179} even does not appear to be attended with serious consequences to the apostate's material interests. Some of the largest merchants in Salt Lake City have apostatized from the Church, and although the population of Utah is about nine-tenths Mormon, their business seems to prosper as before.... "In morality, as far as shown by statistics, the Mormons greatly excel the Gentiles in their midst, and the general population of the States. In the winter of 1881, a census was taken of the prisoners in Utah, with the following result:--In the City prison were twenty-nine convicts, and in the County prison six convicts, all non-Mormons. In the penitentiary, out of fifty-one prisoners only five were Mormons, two of whom were for polygamy; and of 125 prisoners in the lock-ups, eleven were Mormons, some for polygamy. "The arrests in Salt Lake City, from the 1st of January to the 8th of December, 1881, were classified as follows: Mormons: Non-Mormons: Men and boys 163 Men and boys 657 Women 6 Women 194 Total 169 Total 851 "Of the population of Salt Lake City, about 75 per cent. is Mormon, and 25 per cent. non-Mormon. Of the suicides in Utah, 90 per cent., and of the homicides and infanticides 80 per cent., are committed by the 17 per cent. of non-Mormons. . . . . "The Mormons, as a people, are tolerant, temperate, peaceable, and industrious. Temperance is in some cases carried to the extreme of abstinence from alcohol of all kinds, tobacco, and tea. Before the Federal Government exercised so much authority as now, drinking saloons and other establishments of vice were prohibited; and, although a few professing Mormons keep drinking saloons, they are held in disgrace.... "Certain it is that, whatever the causes may be, there is among the Latter-day Saints a mutual feeling of helpfulness and trust, and whatever the Gentiles may say, the sentiments towards the heads of the community are respect, confidence, and I might say affection. I had the pleasure of traveling for some days in the company of a Mormon Elder, a gentleman of great ability, intelligence and courtesy, and I was much struck by the evident cordiality of his reception by his co-religionists, as well as by his genuine kindness, without any tinge of condescension towards his humbler brethren. There was on both sides an evident feeling of perfect equality combined with respect and affection. It is the same with the President. So far as I observed and could learn, President Taylor is regarded with greater respect by the Mormons than is the President of the United States by its citizens, and at the same time his office is open to all, and he is prepared to hear what the humblest Mormon has to say." Again I turn to the testimony of Mr. Robinson: "I have seen and spoken to and lived with Mormon men and women of every class, and never in my life, in any Christian country, {180} have I come in contact with more consistent piety, sobriety and neighborly charity. I say this deliberately, without a particle of odious sanctimony, these folks are in their words and actions as Christian as ever I thought to see men and women . . . The Mormons are a peasant people, with many of the faults if peasant life, but with many of the best human virtues as well....The demeanor of the women in Utah, as compared with Brightan or Washington, is modesty itself; and the children are just such healthy, vigorous, pretty children as one sees in the country or by the sea-side in England...... Utah-born girls, the offspring of plural wives, have figures that would make Paris envious; and they carry themselves with almost oriental dignity. There is nothing, so far as I have seen, in the manners of Salt Lake City to make me suspect the existence of that licentiousness of which so much has been written, but a great deal on the contrary to convince me of a perfectly exceptional reserve and self-respect. It is only a blockhead that could mistake the natural gayety of the country for any other than it is. I know, too, from medical assurance, that Utah has the practical argument of healthy nurseries to oppose to the theories of those who attack its domestic relations on physiological grounds. . .. A healthier and more stalwart community I have never seen; while among the women I saw many refined faces, and remarked that robust health seemed the rule.... "Mutual charity is one of the bonds of Mormon union. It is published officially that the bishops of every ward are to see there are no persons going hungry.' What a contrast to turn from this text of universal charity to the infinite meanness of those who can write of the whole community of Mormons as 'the villainous spawn of polygamy!' . . . Instead of the Mormons being as a class profane, they are as a class singularly sober in their language, and indeed in this respect resemble the Quakers. "The payment of the tithings is as nearly voluntary as the collection of a revenue necessary for carrying on a government can possibly be allowed to be... It is not true that the Church interferes with the domestic relations of the people. When I remember what classes of people their men and women are chiefly drawn from, and the utter poverty in which most of them arrive, I cannot in sincerity do otherwise than admire and respect the system which has fused such unpromising material of so many nationalities into one homogeneous whole."--Sinners and Saints." Bishop D. S. Tuttle, for years an Episcopal clergyman in Salt Lake City, an opponent of "Mormonism," but an honorable one, in a lecture on "Mormonism," delivered in New York and published in the New York _Sun_, says: "In Salt Lake City alone there are 17,000 Latter-day Saints. Now, who are they? I will tell you, and I think, that after I have concluded, you will look on them more favorably than you have been accustomed to do. Springing from the centre of your own State (N.Y.) in 1830, they drifted slowly westward until they finally rested in the Basin of the Great Salt Lake. I know that the people of the east have obtained the most unfavorable opinion of them, and have judged them unjustly. They have many traits that are worthy of admiration, {181} and they believe with fervent faith that their religion is a direct revelation from God. We of the east are accustomed to look upon the Mormons as either a licentious arrogant or rebellious mob, bent only on defying the United States Government and deriding the faith of the Christians. This is not so. I know them to be honest, faithful, prayerful workers, and earnest in their faith that heaven will bless the Church of Latter-day Saints. Another strong and admirable feature in the Mormon religion is the tenacious and efficient organization. They follow with the greatest care all the forms of the old church." I next quote from the contribution of the Rev. John C. Kimball of Hartford, Connecticut, U. S. A., to _The Index_, published in Boston, Mass., 1884. After introducing the testimony of a number of writers to the general good character of the "Mormon" people, he says: "Still stronger is the evidence derived from official statistics as to their intelligence and virtue. In Salt Lake City, in 1881, the published reports show that the arrests for crime were _fourteen times_ as many among the Gentiles, in proportion to their number, as among the Mormons; and taking the Territory as a whole, the Gentile population furnished _forty-six_ convicts in the penitentiary, where the Mormon population, number for number, furnished one! According to the United States census, Massachusetts has four times as many convicts to the same population as Utah; four and a half times as many idiots and insane, and nine times as many paupers. Utah in school attendance, according to the same authority [the United States census for 1880], is ahead of Massachusetts; and with all that has been said about the ignorance of its people and its immense foreign immigration, its proportion of people that cannot read and write is put down as less than that of New England. And still more striking, the women there instead of being kept in ignorance and subjection, are educated in the same studies and to the same extent as the boys and men, are equally fitted to earn their own living out in the world and to maintain an independent career." Captain Burton, of the British army, published in 1862, a book on the "Mormon" people and faith called the _City of the Saints_. He says: "Mormonism is emphatically the faith of the poor. . . I cannot help thinking that morally and spiritually as well as physically its proteges gain by their transfer from Europe to Utah. . . . In point of more morality, the Mormon community is perhaps purer than any other of equal numbers. . . . The penalties against chastity, morality and decency are exceptionally severe. . . . I was much pleased with their religious tolerance. The Mormons are certainly the least fanatical of our faiths, owning like the Hindus, that every man should walk his own way, while claiming for themselves superiority in belief and practice." {182} Testimony of like character and of equal respectability could be adduced without limit, but we think sufficient is here set down to convince people disposed in the least degree to be fair-minded, however prejudiced they may previously, have been, that the reckless charges of crime and immorality made against the Latter-day Saints in Utah by their enemies, are wickedly false, and have been invented to deceive. I ask you again to cast your eye over the statements presented to you, and consider the character of the men who make them. They are not the statements of the occasional tourist of a day, but the conclusions of men of thought and travel and education, who visited Utah for the express purpose of becoming acquainted with the strange faith, and, to the world, the still stranger people. "POLYGAMY." I shall be told, however, that the "Mormons" believe in and some of them practise a plurality of wives, and therefore they must be a bad people. But not so fast. Before such a conclusion is drawn it will be necessary to prove that a plurality of wives as practised by the Mormons is in and of itself evil. That principle is as much a part of the religious faith of the women as of the men, and is practised by and with the consent of all parties concerned. It is practised because the people believe that God has commanded it by revelation direct to the Church, for the accomplishment of His own wise purposes--the rearing of a purer and better race of people. Their faith in that revelation is considerably strengthened by reading in the Holy Scriptures how God favored and blessed with His approval that form of marriage among the worthy patriarchs of old; nay, how even God Himself gave to David, according to His own Word (2 Sam. xii., 7, 8), a plurality of wives; thus becoming a party to the evil, if evil it was. But that which God sanctions and approbates can never be said to be evil. And that God did sanction the plural wife system of marriage and approve it is evident from the lives of nearly all the patriarchs and prophets spoken of in the Bible. I know it is said by Christians that this was in very ancient times, when people lived under the Mosaic Law, and that the law of carnal commandments was superceded by the new dispensation under Christ. Very well, then, shifting the controversy to what is known as the Christian dispensation, we challenge {183} the whole world to produce a single passage from the New Testament directly condemning the plural marriage system of the old patriarchs, or a passage which, by fair interpretation, even by implication condemns it. Such a passage cannot be found. And yet the writers of the New Testament did not hesitate to condemn in the most direct and positive manner every species of sin;--strange, is it not, that they failed to condemn plural marriage, if it was by them or their Master considered sinful? The fact becomes more strange when it is understood that they lived in a country and among a people who practised it. Furthermore, Abraham, Jacob, and the prophets were frequently the theme of conversation and discourse with the writers of the New Testament, and if the plural wife system practised by them was sinful, is it not singular that no condemnation of it should creep into the pages of the New Testament somewhere? I apprehend that much of the prejudice existing against the marriage system of the Latter-day Saints arises from confounding it with the polygamy of the East--with the harems of Turkey, or the bigamy occasionally practiced in Christian communities; yet we hope to show, so far as may be shown in a few brief sentences, that there is not and cannot be, from the very nature of society in Utah, anything that resembles the Eastern harem, nor do the evils exist which grow out of the ordinary case of bigamy. In the first place, women in Utah are as free to marry whom they please as they are in any part of the world. Mr. Phil. Robinson says:-- "It is a mistake to suppose there are no educated women in Utah: . . . the young ladies appear as free and independent as in other parts of the United States. . . . if the women of Utah are slaves, their bonds are loving ones and dearly prized. They are today in the free and unrestricted exercise of more political and social rights than are the women of any other part of the United States."--"Saints and Sinners." To this add the testimony of Mr. Barclay, in the article from the _Nineteenth Century_, before quoted:-- "The young ladies appear as free and independent as in other parts of the United States; and, if I might hazard an opinion, the young men of Mormondom will find considerable difficulty in persuading them to be content with the share of a husband." The women of Mormondom are as free to bestow or withhold their hands in marriage as they are in England, and {184} there has not been a day since 1862--the year in which the first law of Congress was passed against polygamy--but what it has been within the power of the wife or wives of a man to send him to the penitentiary, the United States Courts being only too glad to entertain her suit, and break up the polygamous family associations. Yet, in all these years, there have not been half-a-dozen such cases. This entire freedom of women among the "Mormons" robs their plural marriage system of every feature of resemblance to the polygamy of the East; and what is here set down proves that whatever of plural marriage exists in Utah, does so by the mutual consent of all the parties concerned. In common bigamy the first marriage is studiously concealed by the party contemplating the second marriage. A man represents himself to a lady as a bachelor, and under false pretences and fraud obtains possession of her person. Soon she discovers that she has been betrayed, deceived, degraded,--the sense of shame and sorrow following producing indescribable misery. Nor has it been less productive of evil to the first wife. Her happiness, too, has been wrecked by the perfidy of the wretch she called husband. She has been neglected, abandoned, made an outcast. Where she looked for loyalty, she found treason; where she implicitly trusted, she has been deceived, and her misery and shame is as great as the other victim's. Now, none of these evils grow out of the plural marriage system of the Mormons. In the first place, a plurality of wives, under certain conditions and restraints, is one of the social institutions of the Society of Utah, and has been for more than a generation. As before remarked, it is practised because the "Mormon" people believe it is commanded of God; it is therefore accepted by both man and woman as part of their religious faith, and is regarded as such by the whole population,--as well by those who do not practise it as by those who do. Consequently it breeds no scandal; it brings no reproach. The position of the plural wife is just as honorable, in every sense of the word, as that of the first wife. She is, in fact, a wife, with all the holy associations growing out of that relationship, and is honored everywhere as such. The same ceremony which unites a man to his first wife is employed to unite him to his second or third, and the same authority--the authority of God--performs it. As with the plural wife, so with the plural wife's children; {185} they are equally honorable with the children of the first wife,--society makes no distinction between them. When a man takes a plural wife no concealment is made of his first marriage, nor is his first family deserted; all is open and honest. There is no deceit, no fraud practiced, nor can there be. The sanction of the first wife, and the sanction of parents must be obtained, together with the sanction and recommendation of the Bishop who presides over the branch of the Church where the parties live, and who has to be able to state in his recommendation that the parties are members of the Church in good standing; that means that they are honest before God and man, virtuous, faithful in discharging every religious and moral duty, and temperate withal. And unless such a recommendation can be given, the relationship cannot be contracted. Such, in brief, is an outline of the conditions hedging about the practice of this principle of plural marriage, against which Christians can find no law, either in the Old or New Testament, which even so much as bears the complexion of condemnation, but very much which will bear witness of God's approval of it, even allowing His only-begotten Son, so far as His earthly parentage is concerned, to come through such a lineage, a number of his earthly progenitors being the offspring of plural wives, and themselves practising it. Surely our Christian friends, who look forward to reclining upon Abraham's bosom as one of the highest privileges to be enjoyed in heaven, ought not to criticise too severely the system of marriage which he practised. THE MISSION OF THE MORMON ELDERS. Much complaint is made by the people of England because the Elders from Utah, who are traveling in this country as missionaries, do not make any particular effort to explain or urge upon people the doctrine of plural marriage. Strangers attend our meetings, and are surprised to hear nothing said upon the subject of plurality of wives, and go away disappointed; as if our Elders on every occasion should have something to say upon that subject. I assure my readers that it is not because the Elders have any disposition to conceal the fact that the Latter-day Saints believe in the rightfulness of the doctrine under the conditions herein set down; or through any fear that the Word of God can be shown to condemn it. The fact is, the Elders from Utah are servants of God sent {186} forth with a message to the nations of the earth to the effect that God has spoken from heaven, and restored the Gospel of Jesus Christ, which, in consequence of the wickedness and violence of men a few centuries after Christ, was taken from the earth, together with the authority to administer in its ordinances. But this Gospel is now restored, together with its ancient powers, gifts, blessings, and authorities, and by the faithful Elders of the Church of Jesus Christ is being preached as a witness in all the world. It is the business of the Elders from Utah to make this important proclamation to the inhabitants of the earth, and call upon them to repent of their sins, and warn them that the hour of God's judgment is here, and His glorious coming at hand. The practice of plural marriage in Utah is a very insignificant matter in comparison with the importance of the great message we are here to deliver. We are not here to urge upon people the acceptance of plural marriage, but to declare the message above alluded to; though, of course, at proper times and under proper circumstances, we shrink not from the most rigid inquiry into the various principles of our faith. CONCLUSION. In conclusion, I wish to say that I have been reared in Utah, have grown up in a Mormon community, taught in their schools, instructed in their faith. It has been my good fortune to listen frequently to the public discourses of their leading Elders, and to enjoy a personal acquaintance with many of them, and never, either in public or in private have I been taught anything contrary to the strictest interpretation of the principles of morality. I know that the entire people, and especially the young, are taught and always have been to regard virtue as the pearl of great price, while adultery and fornication are considered sins next in degree of enormity to the shedding of innocent blood. It has fallen to my lot to travel through nearly all the States of America and the greater part of England, which has given me the advantage of comparing the "Mormon" community with communities existing under other systems of religion and different social customs. I need only say that that comparison--reviled, scorned, even hated as the "Mormons" are--has {187} made me more proud of my people, and my heart swells with gratitude to the Giver of all good that it has fallen to my lot to be reared among the "Mormons." APPENDIX. It is frequently claimed by our enemies, and especially by apostates, that the "Mormons" teach one set of doctrines in England as "milk for babes,"--doctrines which are harmless and even commendable, but that quite different doctrines are taught in Utah; and that murder, robbery, adultery, and, in fact, every crime known to man is not only winked at, but taught as a duty, as part of the religion of the Saints. To support these statements, garbled quotations and mutilated extracts from the utterances of the leading Elders of the Church are cited from the _Journal of Discourses_, followed up by the assertion that these discourses are only preached in Utah; when, in fact, the _Journal of Discourses_ was a semi-monthly periodical published in Liverpool, commencing in 1854 and continued up to some two years ago, and widely circulated in England; the Church authorities having nothing to fear from a publication of their discourses, where all that they said was presented to the people. THE MOUNTAIN MEADOW MASSACRE. In the summer of 1857, a company of emigrants passed through Utah, _en route_ for California. They took what is known as the southern route, and while going through some of the settlements in Southern Utah, they were both impertinent and abusive. They poisoned several springs, and also the carcass of an ox which had died. Several Indians drinking the water and eating the carcass died from the effects. The result was that the Indians became enraged, and being joined by a few white men--among them John D. Lee--who, unfortunately, were Mormons, the entire company, excepting a number of children, were cruelly and inhumanly murdered. This horrid crime has been charged upon the Mormon Church, and especially upon the leading Elders. The charge is not true. It is wickedly and maliciously false; was proven to be so by repeated failure of the efforts of his enemies to fasten the crime upon Brigham Young. John D. Lee had two trials for complicity in the horrid affair. In the first trial the jury disagreed. At the second trial, one James Haslam gave the testimony which I here introduce. It is taken from the records of the court. But that the reader may understand its force, I may briefly explain that in 1857, upon the misrepresentations of a United States judge, the United States authorities at Washington had rashly ordered armed forces to Utah to put down a supposed {188} rebellion of the Mormon people, and in consequence of that "army" approaching Utah, there was considerable excitement throughout the Territory. This fact made the emigrants passing through Utah both arrogant and abusive to the people of the "Mormon" settlements, and a council of leading men in those settlements was held to determine upon the course to be pursued towards the emigrants, and it was decided to send a messenger to Brigham Young to learn his views upon it. That messenger was Haslam; but before he returned the massacre had taken place--John D. Lee having led the Indians to the attack. This is the testimony as it appears on the court records:-- "James Haslam, of Wellsville, Cache Valley, was sworn. He lived in Cedar City in 1857; was ordered by Haight to take a message to President Young with all speed; knew the contents of the message: left Cedar City on Monday, September. 7, 1857, between 5 and 6 p.m., and arrived at Salt Lake on Thursday at 11 a. m.; started back at 3 p.m., and reached Cedar about 11 a. m. Sunday morning, September 13th; delivered the message from President Young to Haight, who said it was too late. Witness testified that when leaving Salt Lake to return, President Young said to him, 'Go with all speed, spare no horseflesh. The emigrants must not be meddled with, if it takes all Iron County to prevent it. They must go free and unmolested.' Witness knew the contents of the answer. He got back with the message the Sunday after the massacre, and reported to Haight, who said, 'it is too late.'" In opening the case of the second trial of John D. Lee, Mr. Sumner Howard, Ex-Chief Justice of Arizona, and the United States prosecuting Attorney said:-- "He proposed to prove that John D. Lee, without any authority from any council or officer, but in direct opposition to the feelings and wishes of the officers of the Mormon Church, had gone to the Mountain Meadows, where the Indians were then encamped, accompanied only by one little Indian boy, and had assumed command of the Indians, whom he had induced, by promises of great booty, to attack these emigrants; that in his attack on the emigrants he was repulsed; that finding he could not get the emigrants out, he sent word to the various settlements of Southern Utah for men to be sent to him, representing that the men were needed for various purposes, to some saying the Indians had attacked the emigrants, and it was necessary to have men sent to draw off the Indians, to others that men were necessary to protect the emigrants, and still others that the emigrants were all killed, and that they were required to bury the dead; these men went in good faith to perform a humane act; that he had arranged with the Indians to bring the emigrants out from their corral, or fort, by means of a flag of truce; that by this act of perfidy he had induced the emigrants to give up their arms and place themselves under his protection, loading the arms and the wounded with the helpless children into two wagons, which he had ordered for the purpose; that he then started the wagons ahead, following them himself, and the women following next, the men bringing up the rear in single file; that Lee, after having traveled from three-quarters of a mile to a mile, gave the order to fire, and the slaughter commenced; that Lee shot one woman with his rifle, and {189} brained another woman; then drawing his pistol, shot another, and seizing a man by the collar and drawing him out of the wagon, cut his throat; that he gathered up the property of the emigrants and took it to his own place, using and selling it for his own benefit and use. All these charges against John D. Lee, he (District Attorney Howard) proposed to prove to the jury by competent testimony beyond reasonable doubt, or beyond any doubt, and thought no appeal to the jury would be required to induce them to give a verdict in accordance with the evidence." At the conclusion of the trial, Mr. Howard "Repeated again that he had come for the purpose of trying John D. Lee, because the evidence led and pointed to him as the main instigator and leader, and he had given the jury unanswerable documentary evidence proving that the authorities of the Mormon Church knew nothing of the butchery until after it was committed, and that Lee, in his letter to President Young a few weeks later, had knowingly misrepresented the actual facts relative to the massacre seeking to keep him still in the dark and in ignorance. "He had received all the assistance any United States official could ask on earth in any case. Nothing had been kept back, and he was determined to clear the calender of every indictment against any and every actual guilty participator in the massacre, but he did not intend to prosecute any one that had been lured to the meadows at the time, many of whom were only young boys, and knew nothing of the vile plan which Lee originated and carried out for the destruction of the emigrants." "As stated by Mr. Howard, Lee misrepresented the facts to Brigham Young respecting the massacre, and kept him in the dark as to the part he had taken in the butchery, always saying it was the Indians who had done it, and whom he tried in vain to restrain. Nor did the facts in the case come to the knowledge of Brigham Young until 1870; and as soon as he and the Church authorities learned that Lee was implicated in the heartless deed, they immediately excommunicated him from the Church,--a thing they would not dare to do had they been connected with him in the crime, or in any degree responsible for it. "Numerous efforts have been made to fasten, the responsibility of this awful crime upon the leaders of the Mormon Church. Inducements were held out to John D. Lee to implicate Brigham Young, but all to no purpose. After his death, however, a supposed confession of his is published by the enemies of the Mormon people, and on that the world is asked to believe that the Mormon Church and people are responsible for the bloody tragedy; the thing is too monstrous and absurd for credence. And no people more emphatically condemn that crime than do the Latter-day Saints. Of it the late President John Taylor said, in an article he furnished for the press, in 1882:-- "I now come to the investigation of a subject that has been harped upon for the last seventeen years, namely, the Mountain Meadows massacre. That bloody tragedy has been the chief stock-in-trade for {190} penny-a-liners, and press and pulpit, who have gloated in turns by chorus over the sickening details. 'Do you deny it?' No. 'Do you excuse it?' No. There is no excuse for such a relentless, diabolical, sanguinary deed. That outrageous infamy is looked upon with as much abhorrence by our people as by any other parties in this nation or in the world, and at its first announcement its loathing recital chilled the marrow and sent a thrill of horror through the breasts of the listeners. It was most certainly a horrible deed, and like many other defenceless tragedies, it is one of those things that cannot be undone. The world is full of deeds of crime and darkness, and the question often arises--Who is responsible therefore? It is usual to blame the perpetrators. It does not seem fair to accuse nations, states, and communities for deeds perpetrated by some of their citizens, unless they uphold it." _"It is by no means improbable that some future text book, for the use of generations yet unborn, will contain a question something like this: What historical American of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? And it is by no means impossible that the answer to that interrogatory may be thus written: Joseph Smith, The Mormon Prophet."_ --_Josiah Quincy, 1844_. {191} A REJECTED MANUSCRIPT. THE OTHER SIDE. LEON R. EWING. "They are slaves who fear to speak For the fallen and the weak; They are slaves who dare not be, In the right with two or three." INTRODUCTION It is difficult for a fair-minded person to realize how hard it is to find space in leading newspapers and magazines for words of defense when expressed in favor of an unpopular people. Their columns are open to attacks, but seldom do we find one blessed with sufficient independence of mind to present the unpopular side to the public. The lady from Ohio who is the author of the following manuscript is not the first to discover this. This manuscript was rejected by "Modern Culture," "Current History," "The Arena," "The Forum," "The World's Work," "Munsey's," "Harper's Monthly," "McClure's," and "The Worlds Today." It was then sent to Ben E. Rich of Atlanta, Georgia, accompanied by a letter, from which we quote as follows: "Your name has within the last year or two come to me as that of a representative of the Mormon people, and I therefore take the liberty of calling your attention to a matter that will doubtless interest you. Upon more than one occasion I have sojourned in the state of Utah for a considerable length of time, and have had abundant opportunities of judging your people from more than one standpoint. I have met them in both city and country, in their homes (polygamous and otherwise), and in their business. I have met them socially in many ways, and have mingled with them when they have met in exercise of their religious faith. When first thrown among them, I knew of nothing that would cause me to be predisposed in their favor, having read many things derogatory to their character as American citizens, and to their virtue and purity in social and family relations. I endeavored, however, to judge them on their own merits and not on opinions advanced by other people. As a result, I found much to admire and little to condemn. Above everything else, I found them sincere and honest, and learned to know that the mistakes and blunders of individuals were of the head and not of the heart. I have come to regard many of them as my friends, and will always feel an interest in the people as a whole. I have, however, been much annoyed by the scurrilous articles that have of late been written about them, and have often had in my mind to take up the cudgel in their defense. As to the truth of many of the adverse stories that have been told in the past, I am in no position to judge, {192} but of the untruth of the more recent ones, I am sure. Looking at the past in the light of the present, I am inclined to the belief that those earlier stories contain much fiction, and some have been absolutely disproved. "A particularly objectionable article having not long ago come to my notice, I wrote in protest to the magazine publishing it. The editor in a personal reply requested me to write him what I knew personally about the subject under discussion. I thereupon decided to offer him for publication something in the nature of a response to the previous article, thus showing the Mormon people as I knew them to be. The magazine in question ("Modern Culture," now consolidated with "Current History"), after having kept them manuscript several weeks, at last returned it with a curt refusal. Upon my demanding an explanation and asking if the objection lay in either diction or lack of style in composition, I received from the Editor a personal assurance, that the objection lay only in the unsuitableness of the subject. I afterwards offered it to one magazine after another, always with the same result. I persevered, however, each failure making me more than ever aware of the difficulty of presenting the truth of a matter so long surrounded by prejudice, but receiving the manuscript back again with the same regularity with which I sent it. I will add that but one publication, "The World's Work," offered me a reasonable excuse, and some of them have since solicited articles on different subjects from my pen. "The World's Work" presented a very fair exposition of the Social System, upon which much of Utah's prosperity is founded, in the issue of the month previous to that in which I offered mine. Thinking the matter over, I am more than ever anxious that in some way, the true conditions prevailing in Utah shall come to the notice of the American people, deeming it a simple justice due them. I have therefore taken the liberty of thus arousing your interest in that which I would fain call the "Rejected Manuscript," and of submitting it to you, with the request that, if agreeable to you, it may in some way be brought before the people." With the opening remarks in this introduction, and the quotation we make from the author's letter, we give to the public the "Rejected Manuscript" without further comment. A REJECTED MANUSCRIPT. Utah and Salt Lake City! How many are the tales which have been told us of this unique city and its queer inhabitants. They have been represented to us as a people, "deep, dark and mysterious;" a people to be avoided as one would the fallen angels. A people promulgating a religion aimed at the very foundation of civilization, and undermining its holiest and purest institutions. We have been solemnly informed that once within the clutches of its religious fanatics, escape would be well nigh impossible. Statements which might be applicable to a description of Thibet, are even now in print, {193} and quite recently, "horrible" stories of persecution in which the misguided and degraded "Mormons," having first torn down and trampled upon the American flag, resorted to the flinging of mud, as well as sticks and stones, at the devoted head of its sole defender. Until within a few years, Utah figured as the "Darkest Africa" of this our free and happy Union. But the tourist has at last, with admirable bravery, invaded its forbidden precincts, overrun its quiet villages, crowded the quaint streets of its cities, and laid bare the awful secret of its hidden mystery. Alas, it is but as a "tale that is told," it is even as the "big dark" of our childish fears, which only needed investigation to prove its utter nothingness. We find after all, only a kindly people, busily engaged, for the most part, in overcoming an unproductive soil, and putting themselves in a way to use to advantage and profit, the splendid resources with which nature and their own thrift have bountifully provided them. Broad and fertile valleys now smile back at us, where unfruitful wastes once frowned, and prosperous cities and towns give evidence of true western enterprise; and the people--they are not so very much unlike other people. One might exclaim, with a fair tourist whose itinerary last summer, gave her a day or two in Salt Lake City--"Well, I don't see any one who looks like a Mormon!" What could she have been expecting? There is a tradition among the people in question, that horns have ceased to decorate their brows, and that even the rudest of them are quite harmless. Apropos of Salt Lake City; as all roads once led to Rome, so also are there very few western-bound tourists, who do not find themselves, at some stage of their wanderings, guests within its gates. They come from everywhere, and their expectations are varied. They go in great crowds to the Tabernacle organ recitals, where a matchless instrument is touched by a master hand, while ten thousand can be comfortably seated beneath its pillarless dome, and lose not one vibration. Ah! How can one describe a scene so inspiring? The vast audience spell-bound, entranced, forgetful alike of time and place, deaf to all else save the voice of the wonderful organ, bearing to them great waves of melody, now glorious and triumphant in the Tannhauser and William Tell, now low and wailing in Il Trovatore. Now it is the Lost Chord and now the Angels' Chorus, lacking only articulation to make it human. And so we listen and marvel, and make good resolutions, and the music grows soft and faint, and far away, and ceases; and we find ourselves in a silence that is intense, vainly striving {194} to catch one more harmonious whisper. It is all over. We are glad, if we may, to take the hand of the organist, and then we go streaming out into the sunshine, and the great, bustling, workaday world claims us once more. We go our various ways feeling the better for this happy hour, snatched out of the glowing heart of the busy day, and resolve to go again if time permits. And all this is free. Free as the air we breathe, and the grass we tread upon, twice a week throughout the year, save only the winter months. Really, for semi-barbarians, this is doing very well. When we see this great Tabernacle filled on a Sabbath afternoon and hear the charm of five hundred voices added to that of the organ, and listen to the straightforward addresses of several unsalaried "Saints," our thoughts go back to the half empty churches of the East, and we feel that we have come upon at least one mystery. Whatever are the doctrines Mormonism teaches, its votaries seem to be earnest and do not look like a priest-ridden people. In their family life they are extremely hospitable, and he is fortunate indeed who is admitted as a guest within their homes. We are charmed by their hearty welcome, and the unostentatious kindness that is showered upon us. Socially, nothing comes amiss with them that can be classed under the head of innocent amusements; and so the great dancing pavilion and the bathing beach at Saltair are thronged daily and nightly throughout the season. Saltair! There is nothing to equal it. One thousand couples can dance upon its polished floor, while the soft breezes from over the great Salt Lake cool the flushed cheek and stimulate the most lagging appetite; or, we join the bathers and go for a dip in its briny water. Refreshed and invigorated, we rest upon the broad balconies and watch the sun in a "sea of crimson and purple and gold" as it sinks behind the mountains, which are really islands, set like gems, in the bosom of the great lake. Later, we find ourselves-wondering if famed Italian and Venetian moons can give us any clearer light, and how their radiance can flood a night more delicious than this. The strains of "Home, Sweet Home," in the closing waltz, and the thinned-out ranks of the dancers, warn us that the last train for the city is due, and sixteen miles might prove wearisome, however bright the moonlight. Saltair is upon every one's lips. No visitor misses it, unless compelled by an adverse fate; and we find ourselves drawn back again and again, each time more charmed than the last. Like the mountains, it attracts and fascinates--the mountains, which rear their misty outlines in the blue distance, and beckon and mock us. Five miles away {195} they appear as tantalizingly close; indeed, we might run over to the base of one, by way of a constitutional before breakfast. We discover, alas! that "distance lends enchantment." We are left in no possible doubt that there is a distance. The main street of the city apparently runs directly into them, and City Creek Canon, from whose clear stream its thirsty thousands drink, is reached by only a short drive. Salt Lake is truly a mountain-girt city, and its founders must have resembled them in strength of purpose and steadfast effort. To have reclaimed the desert and, in part, peopled a state, is no small achievement. The Mormons foster education and educational institutions. "The glory of God is intelligence," they tell us, and intelligence for women as well as for men. Women, in the Mormon estimate, occupies a very high position, both in Church and state. You are surprised? You thought her subjected to all sorts of humiliating treatment, and that polygamy held her hopelessly in subjection? Ah! why not let polygamy rest as the dead issue that it really is? Why be always dragging it out and dangling its supposed horrors in the face of every advancement! Its practice was limited to but three per cent of those who believed in it as a principle; but even though an "Angel in Heaven" should declare the truth in the matter prejudice would stop its ears and refuse to hear. Why fill our minds with the blood-curdling tales of yellow back literature, when all the riches of the master minds of bygone centuries are at our disposal? Why not show to those whom we considered deluded a manner of living that will win them to us? Let us hear no more of the divorce courts and the brothel, before we cast the first stone at our brothers. Divorce is practically unknown among the Mormons, and when we assail Salt Lake City for morals we must remember that half her population is "Gentile," and that for the last twelve years the head of her city government has been drawn from that source. In forming an impartial estimate of a people, we choose for our consideration neither the class that is designated as the upper stratum, nor those whose worldly possessions place them it the bottom, but go rather to the great middle class, those who hold a position between the two extremes. The Mormons profess to have no upper and no lower classes. They aim to meet on common ground, whatever their worldly inheritance may be. Their young men are called upon to give two or three years, and oftentimes more, of their life to the spreading of the gospel as they believe and teach it; and rich {196} and poor, they go cheerfully, away from home and friends, amid unfriendly strangers, without other recompense than the consciousness of a duty performed. These are the much talked about and much dreaded missionaries, against whose "pernicious" influences we are warned. Considering the fact that these same Elders are in many cases beardless youths, is it not strange that contact with them is so feared, and discussions looked upon as so dangerous? Surely Christianity in all the nineteen hundred years that have elapsed since its establishment, has given us sufficient knowledge with which to defend ourselves. Why then all this flurry? Are we to be forced to believe ourselves on the weaker side? But, you say they are such "smooth fellows." True, but is the smoothness to be all on one side? Let us mass our forces and meet them on even ground, and who knows whose may be the victory? We have all been told of the shield, over the appearance of which, in ancient times, two warriors quarreled, only to discover at the last that it presented an entirely different side to each. Is there not a possibility that, after all has been said and done, we may find there are also two sides to the Mormon question? History, we say, points with unerring finger to bloody deeds and insubordination. In one long procession they pass before us, "Mountain Meadow Massacre," "Danite Raids," "Bloody Atonement," political intrigues and gross depravity. They have been called a blot upon our Western civilization, and today the map of Utah is presented with a huge octopus disfiguring its fair proportions, and whose tentacles reach out into adjoining states. We have surely told you how unreliable are the stories told us of early pioneer days beyond the Mississippi, and how fabulous are legends which come to us of its early settlers. We have not considered how large a part the prejudice, which always follows a religious belief that deviates even in the least from what is known as orthodox, has played in the lurid tales with which our too eager ears have been regaled. We have fallen into the same error for which we censure the ancient knights; we have neglected to look upon the other side of the shield. What sad tales of persecution and long suffering we find here. Tragedies as sad as any in Reformation days. From Kirtland to Nauvoo, and across the trackless prairie they were driven, their weary way marked by the graves of those whose physical strength was not sufficient, until they reached at last what, to them, was a promised land, the valley of the great Salt Lake. Desolate and unpromising as it was, they have made it blossom {197} as the rose. To quote a recent descriptive work, "By industry as remarkable as it was well directed, the desert was converted into an oasis, and the bare earth, with its poverty of sands and sage brush, was made to cover its nakedness with the green vestures of an almost unexampled fecundity." How much truth there is in all that is urged against them, and how mistaken we may be as to their motives and the underlying principles which dominate their rough and rugged exterior, those of us who are enough interested must determine for ourselves. Strange, is it not, that we hear so little mention of the horrors of Haun's Mill, and so few detailed accounts of the mid-winter expulsion from Nauvoo? General Thomas L. Kane, of Philadelphia, visited their deserted city soon after their enemies had driven them away, and in a lecture delivered on the subject before the Historical Society of Pennsylvania, used these words: "Dreadful, indeed, was the suffering of these forsaken beings; bowed and cramped by cold and sunburn, alternating as each weary day and night dragged on, they were almost all of them, the crippled victims of disease. They were there because they had no homes, nor hospitals, nor poorhouse, nor friends to offer them any. They could not satisfy the feeble cravings of their sick; they had not bread to quiet the fractious hunger-cries of their children. Mothers and babes, daughters and grandparents, all of them alike were bivouacked in tatters, wanting even covering to comfort those whom the sick shivers of fever were searching to the marrow. These were Mormons, famishing in Lee County, Iowa, in the fourth week of the month of September, in the year of our Lord, 1846. The city--it was Nauvoo, Illinois. The Mormons were the owners of that city and the smiling country around. And those who had stopped their plows, who had silenced their hammers, their axes, their shuttles, and their workshop wheels; those who had put out their fires and eaten their food, spoiled their orchards and trampled under foot their thousands of acres of unharvested bread--these were the keepers of their dwellings, the carousers in their Temples, whose drunken riot insulted the ears of their dying." They had the added agony of camping on the snow covered ground without shelter, in plain sight of their confiscated possessions and desolated hearthstones. Another writer thus describes the awful scene: "Out into the trackless American wilds, into an Indian country, the 'Mormons' wended their way, weary and destitute, for more than fifteen hundred miles, their pathway being marked by the graves of their dead. The history of their privations and suffering is harrowing in the extreme. The {198} lives of not less than a thousand of their number were sacrificed in the relentless persecutions connected with the exodus from Illinois." Need we be surprised that a feeble protest was raised against the too zealous enforcement of laws framed to this very end, or that a sense of injustice should be the result of such vigorous treatment? We hear nothing nowadays of the battalion furnished by the Mormon refugees, for the defense of the flag in California and Mexico, at a time, too, when every able-bodied man was needed for defense against hostile Indians, hunger and all the other dangers attendant upon pioneer travel. In answer to this demand, Brigham Young said: "You shall have your battalion, Captain Allen; and if there are not young men enough, we will take the old men, and if they are not enough, we will take the women." In three days the force was mustered and ready to march. And again to the assembled people: "I say unto you, magnify the laws. There is no law in the United States, or in the Constitution, but I am ready to make honorable." Here is the message which came over the wires when amid the turmoil of the first years of the Civil War, the Overland telegraph line was completed: "Utah has not seceded, but is firm for the Constitution and laws of our once happy country, and is warmly interested in such useful enterprises as the one so far completed." A similar demonstration of patriotism and love of progress took place when the first iron horse, over the Union Pacific, came puffing into the Territory: "Utah bids you welcome. Hail to the great National highway." And this from their Articles of Faith: "We believe in being subjects to kings, presidents, rulers, and magistrates; in obeying, honoring, and sustaining the law." These do not sound like the utterances of a people, jealously guarding from the intrusion of civilization, a region in which they might entrench themselves, and defy the advancement of law, order and Christianity. As our luxurious Pullman bears us swiftly and comfortably over the rolling prairie, do we ever give a thought to the patient, downtrodden ones {199} who marked out the path for us? Those who, in the words of one of their own poets: "As armed with mighty faith, no foe could vaunt, No powers appall, no pending danger daunt." And what of the Mountain Meadow Massacre and the Danite band? The daring perpetrator of the former outrage was willingly given over to the just retribution which awaited him, arid the existence of the "Avenging Angels" as an organization under the direction and receiving the sanction of Mormon leaders, was long ago exploded as the fabrication of an over-excited and too active imagination. We can find no more substantial foundation remaining to it than that which underlies any other myth or tradition. "Let the dead past bury its dead." Let us take the Mormon people as we find them today and try to discover in them a little good rather than wholesale evil. Let us commend them for the benefit, however small, that they have bestowed upon their day and generation, and cover with the mantle of charity, if enough of that priceless commodity be left in the world, the unintentional evil they may have done, and the mistakes they may have made. The wrong doing of individuals should not be visited upon the heads of the entire community, and narrow, personal prejudices should not be allowed to warp our good judgment. This is an age of wide research and broad acquirements, and we will not find our Mormon countrymen very far behind in the race for all that broadens and enlightens. They have their own poets, their own artists and their own musicians. You can find them represented in the universities and in the studios, and in the conservatories of music of more than one foreign city, as well as in those of our own fair land. Wherever education and culture congregate, you will find a colony of them; and they are not unknown in the scientific and the professional world; neither are they lacking in manufacturers and financiers. The great Tabernacle organ (second to none in the country) is presided over by one of their own young musicians, and the baton is wielded by one of their own faith, over the Tabernacle choir, which has more than once earned the wonder and applause of California audiences. It is a Mormon girl, granddaughter of one of Mormonism's great leaders, who has recently made her debut, and taken by storm one Eastern city after another, charming them alike by her personality and her ability; and whose marvelous voice a conservative Boston paper has likened to that of Patti. An exploring {200} party, sent out by a Mormon institution of learning, has only just returned after having penetrated with infinite hardship, privation and determination, deeply into the forbidden wilds of South Africa, endeavoring to give to the world of science and research information that is valuable and rare. One of the remarkable things about the Mormons is, that they are a travelled people. As we meet them and converse with them, we wonder at the various phases of human life with which they seem to be familiar, and the ease with which many of them are able to settle, for themselves, many vexed social problems. But they are either extremely modest, or foreign sojourn has become so ordinary a thing with them, that they attach no unusual significance to it; for it is only upon questioning them, or after having known them some time, that the secret of it is made known. Ah, yes, we say, travel is a good schoolmaster, and we broaden and deepen under its discipline. But there are many kinds of travelers; the mere globe trotter, hastening from one capital to another, seeing much, but perceiving little, and resembling the woman who was asked by a friend what most impressed her in one of Germany's tourist-infested cities. After due consideration she replied, "Well, I think of all the things I remember with most delight, the very best were the delicious Frankfort sausages." "Ye gods and little fishes!" Frankfort sausages, indeed! If she was an American we renounce all claim to her. He who would reap lasting benefit must be possessed of the "seeing eye," and know the meaning of insight as well as sight. But if travel alone can do so much for us, of how much greater value the sojourner under many skies, and amid various manners and customs, gleaning a little here and a little there, and adding daily to our lore of people and things. Not alone is this true of the Mormon man, but in a great measure true also of the woman. They have extended their itinerary to the islands of the sea, and countries oriental. They have practically belted the globe, and gathered from the rich treasures of its world-old storehouses, that which centuries have been amassing; and they bring it all and lay it at the feet of their well-beloved home land. For they are proud of their country, proud of the flag she flies and intensely proud of their lovely "Deseret." They are proud of their heroic men and women, brave daughters of the desert, tried and true, who laid the foundations upon which they are engaged in building a superstructure that will do lasting honor to those who suffered so much in establishing it. {201} A great incentive for the acquisition of knowledge is given to the advocate of Mormonism by the belief that no advancement made in this life will go as naught when death overtakes him. He will go on progressing throughout the countless ages of eternity, without the power of sin to retard his efforts, and with all the vast recourses of celestial lore to accelerate his speed. He accounts for different degrees of intelligence observed in individuals in this life, by his theory of pre-existence, in which some had attained a greater advancement than had others. He does not deny salvation to any of the human race, and believes that no erring soul will be forever lost. He hopes for all his dead a chance for glorification equal to his own; and in the beautiful temples scattered over Utah, he unselfishly does for them, what is to him a work of redemption. The largest and most beautiful of them all is visible to the visitor to Salt Lake City, standing in the midst of the city. Its white and glistening towers, supporting the gilded statue of the Mormon angel "Moroni," come into sight long before the outlines of any other architecture. Built of native granite, at an outlay of nearly three million dollars, forty years were given to its construction and embellishment. In all justice to these people, let us say, "We admire you for the progress you have made, the stern determination you have shown, and while we may not agree with you in your religious tenets, we recognize you as brother Americans and co-patriots, under a flag and constitution which is broad enough to shelter all creeds and all true men. We believe you when you say that plural marriage is a thing of the past, and we think the better of you for honoring ties already formed." So will we prove ourselves possessed of Christian toleration for those who dare dispute our pet theories, and place ourselves in a way to do a tardy justice. "We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely or of good report or praiseworthy, we seek after these things." (Articles of Faith.) Truly, if Utah and her people were one-half as bad as she has been painted, she would deserve a fate ten times more dreadful than any that her enemies have as yet devised for her. A just God could do no less than cause the thunderbolts of His wrath to fall upon her and consume her, that the earth might be purified of her polluting influence. But how different from the awful picture do we really find her! {202} RAYS OF LIVING LIGHT. No. 1. BY CHARLES W. PENROSE. There are so many different religious systems in the world, each claiming not only to be right but to be divine, that a rational mind, unwarped by sect or creed, is likely to become bewildered and disgusted in efforts to reach and embrace religious truth. The claim frequently put forth that all the Christian sects are right is a palpable absurdity. Truth is always consistent with itself. It is error that causes confusion. Two opposing systems cannot both be correct. They may both be wrong, but it is impossible for both to be right. There may be some truth in every religion that has been foisted upon the world. Indeed, without that no system could have continued existence. It is that portion of each religion which is true that keeps it alive and makes its errors plausible. To say that God is the author of the conflicting religions which distract mankind, is to charge him with inconsistency and folly. That which comes from God must of necessity be true. This needs no argument; it is so self-evident that many thinking people, beholding the contention and strife of ages over religious affairs, have formed the opinion that all religions are human, conceived in the minds of men and promulgated for selfish purposes. Yet, admitting that there is a Supreme Being, the Creator of all things, who is the embodiment of truth, justice, mercy, wisdom, and love, it seems unreasonable to think that He would leave His intelligent creatures without a guide on the road to the eternal future. As there is but one Supreme God, there can be but one true religion. That religion must be of divine origin. It must come from God to man. Religions invented by men would necessarily vary. Man cannot by his Own searching find out God, or the ways of God, but Deity can enlighten man and reveal Himself and His will to mortals. The infinite can condescend to the finite, while the finite of itself cannot grasp or comprehend the infinite. It is of the utmost importance that mankind should learn what God requires, in order that {203} men and women may be fitted for His presence and be in harmony with Him in time and in eternity. The true religion, therefore, that which God reveals, that which he has revealed, and that which he may yet reveal, should be considered of greater value than anything else. Nothing that is perishable can be compared with it. That which endures forever is immeasurably above that which only lasts for time. He that gains this "pearl of great price" is rich above all computation. One of the great errors into which people have fallen in reference to religion is that God must accept any mode of worship, any sort of ordinances, and any kind of church that men may establish, so long as they are sincere in their intentions and devout in their desires. God must be worshiped not only in spirit, but in truth. His word is truth. His spirit is the spirit of truth. God's religion, then, will be the truth, and nothing but the truth, and he will accept of nothing short of this. The inventions of men, whatever may be their motives, are not of God, and therefore, are vain. The precepts and opinions and vagaries of man-appointed preachers and teachers, not being authorized or inspired of God, cannot be relied upon and are not acknowledged in Heaven. Christendom as well as heathendom is in a ferment with human conceptions and conflicting theories in relation to God, His will, His purposes, and His requirements. The result is spiritual Babylon, which is confusion. God is not with it, for He is the author of peace, and order and harmony. "Strait is the gate and narrow is the way which leadeth unto life, and few there be that find it;" so said the great Teacher whom professing Christians regard as the Savior of the world (Matthew VII, 14). He also declared: "Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." (John X; 1.) Also, "But in vain they do worship me, teaching for doctrines the commandments of men." (Matt. 15; 9.) And further, "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." (Matt. IV; 4.) The nations that are called heathen are, no doubt, as sincere in their idolatrous worship as are the Christian nations in their opposing creeds and devotional exercises. If mere sincerity and devout motives are sufficient for God's acceptance, then heathendom is on a par with Christendom in the sight of Heaven. But the objector will no doubt reply, "Heathen religions lack the one essential feature of acceptance with God, faith in Jesus Christ. Having that, doctrinal differences do {204} not matter; faith alone is sufficient for salvation. Christ is the way, the truth, and the light, and whosoever believeth in him shall have eternal life." That is another of the astonishing errors of modern religious people and teachers. Seizing upon a few isolated texts from the New Testament, relying upon the letter of the word alone, regardless of the spirit and meaning thereof, they altogether ignore numerous other texts in the same volume, which make plain the intent and signification of those which they select. Their eyes are blinded to the pure truth, they stumble in the way, and the blind leading the blind, they are in danger of falling into the ditch together. Jesus of Nazareth truly said, "For God so loved the world that He gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." (John III, 16.) But he also said, "My sheep hear my voice, and I know them, and they follow me." (John X; 27.) "Verily, verily, I say unto you, he that believeth on me, the works that I do shall he do also; and greater works than these shall he do because I go to my Father." (John XIV; 12.) "If a man love me, he will keep my word." (v; 23.) "He that hath my commandments and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him and manifest myself unto him," (v. 21.) "If ye keep my commandments ye shall abide in my love, even as I have kept my Father's commandments and abide in His love." (John XV; 10.) "Not every one that saith unto me Lord, Lord, shall enter into the kingdom of Heaven, but he that doeth the will of my Father which is in Heaven" (Matt. VII; 21.) "And why call ye me Lord, Lord, and do not the things which I say?" (Luke VI; 46.) "Whosoever, therefore, shall break one of these least commandments and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of Heaven; for I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven." (Matt. V; 19-20.) "And every one that heareth these sayings of mine and doeth them not, shall be likened unto a foolish man which built his house upon the sands, and the rain descended and the floods came, and the wind blew and beat upon that house, and it fell, and great was the fall of it." (Matt. VII; 26, 27.) "Every tree that bringeth not forth good fruits is hewn down and cast into the fire. Therefore by their fruits ye shall know them." (Matt. VII; 19.) When the rich young man asked the Savior what {205} he should do that he might have eternal life, he was not told there was nothing for him to do but believe in Christ, but the answer was, "If thou wilt enter into life, keep the commandments." (Matt. XIX; 17.) After Christ's resurrection when he sent his Apostles into all the world to preach the Gospel to every creature, he added, "Teaching them to observe all things whatsoever I have commanded you." (Matt. XXVIII: 20.) The Apostles thus authorized obeyed these instructions, and not only proclaimed belief in Jesus Christ as necessary to salvation, but obedience to his teachings as equally essential. The history of their travels, as narrated in the book called the Acts of the Apostles, demonstrates this to be true. Such of their epistles as have been preserved and compiled in the New Testament, also bear this witness. These records show beyond reasonable dispute that the faith in Christ which is sufficient for salvation, comprehends faith in his teachings and obedience to his commands. The belief in Christ which is taught by modern Christian sects is thus condemned by the Apostle James: "But wilt thou know, O vain man, that faith without works is dead? Ye see then how that by works a man is justified, and not by faith only." "For as the body without the spirit is dead, so faith without works is dead also." (James II; 20, 24, 26.) The Apostle Paul is generally cited as the great preacher of the doctrine of justification by faith alone. But that he is misunderstood on that subject is evident from his Epistle to the Romans, in which, while he proclaims the doctrine of justification by faith, he also affirms emphatically the necessity of good works as the fruits of faith; as for instance: "Who will render to every man according to his deeds; to those who by patient continuance in well doing, seek for glory, and honor and immortality, eternal life. But unto them that are contentious, and do not obey the truth, but obey unrighteousness; indignation and wrath, tribulation and anguish upon every soul of man that doeth evil, of the Jew first and also of the Gentile. But glory, honor and peace to every man that worketh good, to the Jew first and also to the Gentile. For there is no respect of persons with God." (Romans II; 6-11.) It is to this very epistle that the advocates of salvation by faith alone chiefly refer when seeking support for their irrational theory, and they quote: "Therefore being justified by faith we have peace with God through our Lord Jesus Christ." (Romans V; 1.) Also, "Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law {206} of faith." (Chap. III; 27.) But they neglect to add what follows, "Therefore we conclude that a man is justified by faith without the deeds of the law," (v. 28). The tenor of the whole epistle is to the effect that the law of Moses is insufficient; that "Therefore by the deeds of the law there shall be no flesh justified in his sight." (v. 20). That justification and redemption come through the atonement made by Christ, and that faith in him, which includes belief in his teachings and obedience to his commands, is the one way of salvation. Another quotation common with the disciples of the faith alone doctrine is this: "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." (Romans X; 9.) But here again they omit the following verse: "For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." (v. 10.) This is the key to the whole matter. The faith that saves is the faith that leads to obedience, which is "better than sacrifice." That obedience must be given to "every word that proceedeth out of the mouth of God." Belief, prayer, devotional exercises, of themselves will not prepare man for the presence and society of his Maker. To dwell with Him, man must be assimilated to His likeness. This can be effected only by compliance with His commands. Man's future will be determined by his present course. In the glorious vision given to John the Beloved, we find this: "And I saw the dead, small and great, stand before God, and the books were opened, and another book was opened, which is the book of life, and the dead were judged out of those things which were written in the books according to their works." (Rev. XX; 12.) This tract is but preliminary to others, in which the one everlasting way of life and plan of salvation will be plainly pointed out, for the benefit of mankind and the glory of the Supreme and Eternal God, to whom be honor and praise forever. Amen. {207} RAYS OF LIVING LIGHT. No. 2. BY CHARLES W. PENROSE. The first principle of revealed religion is Faith in God. True religion must begin with faith in the true God. Faith in false Gods, leads to false religions. Without faith there can be no religion in the soul of man. "Without faith it is impossible to please God. For he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek Him." (Heb. XI; 6.) In a general sense faith is the assurance in the soul of the existence of unseen things, that is, unseen by the natural eye. The principle of faith, that is, the power to believe, is planted in man by the gift of God. It is developed by evidence. Faith in God is brought into action by the word of God. Whether spoken by Deity Himself, by angels sent from His presence, or by men divinely authorized and appointed to speak in His name under the influence of His Holy Spirit, the word of God is the same. When that word is written it is scripture. Evidences of the existence of a Supreme Being are seen in vast profusion. They appeal to every rational mind. The order, beauty, and sublimity of the heavenly bodies, moving through space in silent majesty, each in its own orbit, balancing and counter-balancing each other without an error in time or revolution, all preserving their own identity and performing their own mission, proceeding thus through everlasting ages, are perennial witnesses of the existence, power, and glory of God. The earth itself, with its relations to other planets, its products, its seasons, its adaptation to the needs of the creatures that inhabit its surface or its atmosphere, joins in the grand chorus of the music of the spheres, "forever singing as they shine, the Hand that made us is Divine." Nature, however, while proclaiming the existence of Deity, does not disclose His personality or reveal His will. A knowledge of God can only come from God. Faith leads to that knowledge. The greatest religious teacher among men was Jesus, the Nazarene. In his personality God was manifest in the flesh. {208} He revealed Deity to humanity. He showed that God was in reality the Father of the spirits of men. He proclaimed that he was in the beginning with God; that he came forth from God, and would return to God, and that all mankind were his brethren, made in the image of God and part of his eternal family. This presents God as actually and literally "Our Father which art in heaven." It takes away the mystery with which false faiths have enveloped the Supreme Being, beclouding the minds of men, and making God utterly incomprehensible. Jesus taught that his Father and our Father is a personal being, man being in his likeness, Jesus himself being in his express image. He taught also that he was sent into the world to save mankind, and bring them back to the Father's presence; that no man could come unto God but by him. The true Christian religion, therefore, combines faith in Jesus Christ the Son, with faith in God the eternal Father. Christ further taught the existence of a divine spirit, proceeding from God, to enlighten the souls of men; that is, the Holy Ghost, by which the mind and will of God may be made known to man, and by which holy men chosen of God have been inspired in different ages to declare his word. These three, the Father, the Son, and the Holy Ghost, form the eternal Godhead. They are not one person, as erroneously declared by modern Christian churches, but are separate and distinct substances, though one in mind and power and dominion. Jesus of Nazareth, as the Son of God, was a personality as distinct from the personality of the Eternal Father as is that of any earthly son from his father. The Holy Spirit, though proceeding from both the Father and the Son, is not either of them, but has an identity of its own. It is true that Jesus said, "I and my Father are one." (John X; 30), but he also said, "My Father is greater than I," (John XIV; 28). That the unity of the Godhead is not oneness in person, is made very clear in the account of the baptism of Jesus Christ: The Son on that occasion coming up out of the waters of Jordan, the Holy Spirit descending upon him in the form of a dove, and the voice of the Father from heaven proclaiming, "This is my beloved Son, in whom I am well pleased." (Matt. III; 16-17.) Jesus said, "I came forth from the Father, and am come into the world. Again I leave the world and go to the Father." (John XVI; 28.) He also prayed to the Father, and in the prayer recorded by John, explained in unmistakable language what he meant when he declared "I and my Father are one." After praying for his Apostles, he said: {209} "Neither pray I for these alone, but for them also which shall believe on me through their words, that they all may be one, as thou, Father, art in me and I in Thee, that they also may be one in us. That the world may believe that Thou hast sent me." (John XVII; 17-18). Concerning the Holy Spirit he said: "Nevertheless I tell you the truth; It is expedient for you that I go away, for if I go not away the Comforter will not come unto you. But if I depart I will send him unto you." (Chap. XVI; 17.) Many more of the sayings of the Savior might be adduced, but these are sufficient to show the distinct personality of each of the three that form the Godhead, while they are in perfect unity of mind and purpose and action. If they are one substance, as taught in modern Christendom, then all who believe on them, in all ages, are to be made also one substance, thus losing their identity and becoming one vast, incomprehensible and inconceivable individuality. The omnipresence of God has bewildered many minds which are unable, because of modern false teachings, to understand how God the Eternal Father can be a person after whose form and image man is created, and yet be present throughout his vast creations. But the explanation is simple in the light of truth. It is by his Holy Spirit, which permeates all things, and is the life and the light of all things, that Deity is everywhere present. Our Father has his dwelling place in the eternal heavens. Christ is at his right hand, and the Holy Spirit proceeds from them throughout the immensity of space. By that agency God sees and knows and governs all things. By it mankind may be brought into union and communion with God. It guides into all truth. It recalls the past, manifests the present, and reveals the future. It is the testimony of Jesus and the spirit of prophecy. It is the light of Christ, and "lighteth every man that cometh into the world." It is the "inspiration of God which giveth the spirit of man understanding." To that degree it shines on every soul, but as the gift of the Holy Ghost it is a far greater and higher light. Then it is the abiding witness that bears record of the Father and the Son; that "searcheth all things, yea the deep things of God." Faith in God the Father and in Jesus Christ, the Son, and in the Holy Ghost is but the beginning of true religion. It is exhibited in works of obedience which will be explained in other tracts of this series. Faith is also a principle of power. All human exertion springs from its exercise. This is exemplified in all the acts of life. In a higher sense it is a spiritual force. It was by faith, in this degree, that the wonderful {210} works of the Prophets and Apostles and other holy men of old, were accomplished, as recorded in the Old and New Testaments, and in the sacred books of the Seers and Sages who were not of the Hebrew race. For, faith is the same principle in all ages and among all nations. It was by this faith that the sick were healed, the blind received their sight, the lame were made to walk, the deaf to hear, the dumb to speak, the sting of the serpent and the virulence of poison were made harmless, divine dreams and heavenly visions were beheld, and the glories of eternity were unfolded to the Saints and servants of God in the early Christian Church. It was by faith that lepers were cleansed, water was turned into wine, multitudes were fed with a few loaves and fishes, the winds and the waves were stilled, and the dead were raised to life, when the Divine Master walketh on earth in the flesh. These marvels are called "miracles." They are deemed supernatural, but they were the natural results of the exercise of the spiritual force called faith. It was by the same power that the heavens were closed that there was no rain for three years and six months; that the barrel of meal and the cruse of oil failed not, and that the ravens brought food in the days of Elijah the Prophet. By the same faith the children of Israel were led out of Egypt by Moses, the Red Sea was divided, manna was brought from heaven and water from the rock, and people bitten by serpents were healed in the wilderness. It was also by that faith that the early patriarchs prevailed, and some of them walked and talked with God. And indeed, it was by faith that the worlds were brought into material existence, order coming out of chaos, light springing forth from darkness, and life, in its various forms, being developed through the word of the Eternal God, in whom this principle of faith is manifest in its full and complete perfection. This is the faith spoken of in the 11th chapter of Hebrews. Also in the Epistle of Jude, in which he urged upon the Church when writing upon the "common salvation," that they should "earnestly contend for the faith once delivered to the Saints." In modern Christendom it is taught that this faith, with all the gifts, signs and glorious manifestations which it produces, are "done away and no longer needed." But this is another of the many grievous errors of spiritual Babylon. God is the same yesterday, today and forever. A principle of truth never changes. Cause and effect do not vary by the lapse of time. The faith exercised in the first century of the Christian era or of human existence on earth, must inevitably {211} bring forth similar results in the latter days. The absence of the effect proves the absence of the cause. The true religion contains the true faith. It is the one thing needful. It is the one way of salvation. To know the only living and true God and Jesus Christ, whom He hath sent, is to gain eternal life, (John XVII: 3.) Living faith is the starting point in the path to that knowledge. While it has existed in a small degree, and has been exercised occasionally and in a limited manner during the centuries that have passed since the Apostolic age, the faith "once delivered to the Saints" has faded almost out of active life, even among professing Christians whose minds have been blinded by the traditions of men and the dogmas and theories of human invention. While good men and women have served God and sought after Him to the best of their ability, through the long night of darkness which has intervened from the days of divine revelation down to the present century, they have not been able to find that "closer walk with God" and exercise that mighty faith enjoyed in ancient times and which is essential to the true religion. Thank God! that faith has been restored to earth, and through it divine communication is once more opened up, man may commune again with his Maker, and all the blessings obtained at any time thereby may now be received by the obedient sons and daughters of God. Concerning this all-important matter other tracts of this series will be presented to the public, that truth may prevail and that Divine light may shine up on the world! _"The reason why the Lord will pour out his judgments upon the nations is because of the blasphemous spirit of wickedness and corruption that reigns among men."_ --_Wilford Woodruff_. {212} RAYS OF LIVING LIGHT. No. 3 BY CHARLES W. PENROSE. In previous tracts of this series it has been shown that there can be but one true religion, because there is but one Supreme God, that it must be revealed from Him instead of being made by man, and that the first principle of that religion is faith, which can be made manifest only by works. Let us now see what those works are which are essential to salvation. The first fruit of faith in God and in Jesus Christ is repentance of sin. Sin against God is the transgression of his law. Conviction of sin comes through faith in God and his law. Conviction leads to humility and repentance and obedience. Sorrow for sin is not of itself true repentance, which comprehends not only regret for the past, but reformation for the future. It includes determination to forsake and refrain from sin. As the Apostle Paul expressed it, "For godly sorrow worketh repentance to salvation not to be repented of." (2 Cor. VII; 10). When the sinner is sorry because he has been found out, that is not true repentance. Grief is an element of repentance because when a believer perceives that he has broken a law of God, he feels remorse. But unless he resolves to turn away from that transgression, and not repeat it, he does not reach full repentance. "Cease to do evil, learn to do well," has been the word of God and his inspired servants through all the ages. It is a step forward in practical religion. It is absolutely necessary to salvation. Without it belief in Christ is vain. He said himself, "Except ye repent, ye shall all likewise perish." (Luke XIII; 3). "God commandeth all men everywhere to repent." (Acts XVII; 30). Jesus instructed that, "repentance and remission of sins should be preached in his name among all nations." (Luke XXIV; 47). The idea that people may sin against God and against humanity, and by mere belief in the merits of the Savior be absolved from all the consequences of their guilt, is one of the greatest of the many {213} absurdities which have been grafted by the hand of man upon the tree of religion. Christ gave Himself a sacrifice to save mankind from their sins, not in their sins. His work is to redeem humanity by lifting it up to Deity. His Gospel teaches purification from sin and exultation into the righteousness of God. The atonement wrought out on Calvary is as much misunderstood by modern divines who preach it, as were the teachings of Moses and the Prophets by the sectaries who rejected the Nazarene. That atonement was for a dual purpose. First, to redeem mankind from the consequences of the original sin committed in the Garden of Eden, and second, to open the way of salvation from the actual sins committed by the posterity of Adam. As to the first, redemption will come to all the race without effort on their part. Death came into the world in the beginning because the divine law was broken. It passed upon all the descendants of the transgressor. Christ gave himself a sacrifice for that sin. As by one came death, so by one will come life. "As in Adam all die, so in Christ shall all be made alive." (I Cor. XV; 22). As the sons and daughters of Adam were not personally engaged in or responsible for the transgression which brought death, so they are not required to do anything in the work which shall restore them to life. The resurrection will be as broad as the death. The raising up will be co-extensive with the effects of the fall. But when through Christ the resurrection is accomplished, the dead, small and great, who are thus brought up and redeemed from the grave will be judged according to their works. (Rev. XX). As to the second--the actual sins of each individual salvation will come through faith in Christ and obedience to his Gospel. Each intelligent person is accountable for his own acts. He must do what is required in order that he may be saved from his sins. The power is inherent in man to do right or to do wrong. In this he is a free agent. He can resist evil and do good, or resist good and do evil, as he elects. No matter how great may be the force of circumstances and environments, and the pressure of hereditary influences, the volition of the creature remains. The doctrine of rewards and punishments is predicated upon individual freedom of the will and personal responsibility for its exercise. Christ has done for mankind that and that alone which they were not able to do for themselves. That which they can perform is required of every one. They can believe, they can repent, and they can receive and obey the commandments of Christ given as conditions to salvation. Unless they do {214} this, although they will be raised from the dead and appear before the Eternal Judge, they cannot be exalted to dwell in His presence. Thus it will be seen that while Christ died, unconditionally, for the original sin by which death came into the world, he died as a propitiation for the actual sins of the world conditionally. And it was to proclaim these conditions and offer them to every creature, that he sent his Apostles forth as ministers of salvation. There is no other way to eternal life. The plan of salvation is not changed to suit the notions and opinions of man. It does not vary in different ages, nor among different nations. It is the "everlasting Gospel." The law of Moses was a temporary and imperfect law of carnal commandments, given because the Gospel had been rejected by the Israelites. It answered its purpose and passed away when the one eternal Gospel plan was restored by Jesus Christ, through whom alone mankind can be saved, and that salvation cannot be obtained except by faith in him, which comprehends obedience to his requirements. It has been shown that faith is the first principle of the Gospel, and repentance--the forsaking of sin, is the second, and it is now necessary to present the third principle, which is remission of sins. The popular idea in modern Christendom is that repentance of itself brings remission of sins. That is another serious mistake. Payment of debts is not brought about by simply ceasing to get credit; determination to sin no more does not wipe out sins already committed. God is a being of order and of law. He has instituted the means whereby each sinner may receive a cleansing from the past. His laws are as uniform in the spiritual world as in the natural world; obedience to those laws is as necessary in one sphere as in the other. Remission of sins comes to the repentant believer, through baptism, when it is performed by divine direction and under divine authority. Baptism for the remission of sins was preached and practiced by John, the forerunner of Jesus. "John did baptize in the wilderness and preach the baptism of repentance for the remission of sins." (Mark I; 4). Jesus Christ honored that baptism in person and by his teachings. He also sent his Apostles to preach it to every creature. (Matt. XXVII; 19-20, also Mark XVI; 15-13). Previous to preaching that baptism, he instructed his Apostles to "tarry at Jerusalem until they were endowed with power from on high." (Luke XXIV; 47, 49). That power was bestowed upon them on the day of Pentecost, when they were assembled in one place with {215} one accord, and the Holy Ghost was manifested to them in visible form. To the people who gathered to hear the Apostles, forming a great multitude, Peter preached the first Gospel sermon after the resurrection of Christ, as is recorded in the 2nd chapter of the Acts of the Apostles. After testifying of the mission and resurrection of Jesus, the Christ, in response to their inquiry, "Men and brethren, what shall we do?" "Then Peter said unto them, repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you and to your children, and to all that are afar off, even to as many as the Lord our God shall call." (Acts II; 37, 38). Three thousand people on that day received the Gospel of Jesus Christ, and were baptized for the remission of their sins. This great blessing is given in baptism to those who believe and repent, but comes through the atonement wrought out by Jesus Christ. "Without the shedding of blood there is no remission of sins." (Heb. IX; 22). The blood of Christ answers for the blood of the sinner who complies with the conditions required in Christ's Gospel. The benefits of that atonement are offered to all to whom the Gospel is preached, but are obtained only by those who render obedience to it. The scripture is often quoted which says, "The blood of Jesus Christ, His Son, cleanses us from all sin." But this is only part of the text, and is therefore misleading. Here is the scripture as it stands: "This then is the message which we have heard of Him, and declare unto you, that God is light and in Him there is no darkness at all. If we say that we have fellowship with Him and walk in darkness, we lie and do not the truth; but if we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus Christ, His Son, cleanseth us from all sin." (1 John I; 5-7). Baptism was instituted for the remission of sins by divine command. It is therefore essential. It is a sign of cleansing, purification, death to sin, burial from the world and resurrection to a new life in Christ Jesus. For, baptism means immersion. The sprinkling or pouring of water on the body is not baptism. The ordinance of baptism preached by John, the forerunner, by Christ himself, and by the Apostles whom he sent as his messengers, was both a burial and a birth. When Jesus was baptized by John it was in the river Jordan: "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade him, saying, I have need {216} to be baptized of thee, and comest thou to me? And Jesus answering, said unto him, suffer it to be so now, for thus it becometh us to fulfill all righteousness. Then he suffered him. And Jesus when he was baptized, went up straightway out of the water; and lo, the heavens were opened unto him, and he saw the spirit of God descending like a dove and lighting upon him, and lo, a voice from heaven saying, this is my beloved Son, in whom I am well pleased." (Matt. III; 13-17). Jesus said to Nicodemus, "Verily, verily, I say unto thee, except a man be born of water and of the spirit, he cannot enter into the Kingdom of God." (John III; 5). Jesus himself set the example, and was born of the water and of the spirit, and though he knew no sin, had to be baptized in order to "fulfill all righteousness." When Philip baptized the great man of Ethiopia, "they went down both into the water and he baptized him and when they were come up out of the water, the spirit of God caught away Philip." (Acts VIII; 35-39). John baptized in Enon, near to Salim, because there was much water there. (John III; 23). Paul likened baptism to a burial and a resurrection. (See Rom. VI; 4, 5; Col. II; 12). Peter cited the flood as a figure of baptism. (I Peter III; 21). The order of the Gospel as taught by Christ and his Apostles was first faith, second repentance, third baptism by immersion for the remission of sins, with the promise of the Holy Ghost to all who complied therewith. Infant baptism is a palpable heresy. Sin is the transgression of the law. Infants cannot commit sin. Baptism must follow faith and repentance. Infants cannot exercise faith, and they have nothing to repent of even if they were capable of repentance. God never authorized any one to baptize an infant. Jesus blessed little children and said, "Of such is the Kingdom of heaven." Baptism to be acceptable to God must be performed by one having actual divine authority. It must be administered in the name of the Father, and of the Son, and of the Holy Ghost. No man has the right to assume that authority. It must come from God or the baptism will be void and of no effect. When properly administered it brings remission of sins, and the baptized believer becomes a new creature, stands clean before God, and is prepared to receive the gift of the Holy Ghost. Further explanations on this all-important subject will be given in succeeding tracts. Let the reader ponder, investigate, and enter upon the path of eternal life and salvation! {217} RAYS OF LIVING LIGHT. No. 4 BY CHARLES W. PENROSE. The gift of the Holy Ghost is the greatest boon conferred by God upon man in the flesh. It is "the anointing from above which teacheth all things." It is the "abiding witness" of the Father and son. It is the spirit of revelation. It guides into all truth, brings things past to remembrance, makes manifest present light, and shows things to come. Without it no man can know God and Jesus Christ whom He has sent, nor can he say truly and without doubt that Jesus is the Lord. Its reception is the fourth step or principle in the Gospel of Christ. The preceding principles, namely, faith, repentance, and baptism for the remission of sins, have been explained briefly in the foregoing tracts of this series. After the baptism or birth of water comes the baptism or birth of the spirit. This gift from God is conferred by the laying on of the hands of men called of God and endowed with authority to perform this sacred ordinance. No man of himself in his own name, however learned, experienced, or wise, can bestow this great gift upon others. He might lay his hands upon them, but they would not receive that spirit. It proceeds from God alone. He will honor that which is performed according to His directions by His authorized servants. The reception of the Holy Ghost as an endowment or gift from God is essential to salvation. The natural light or inspiration given at birth to all humanity is not equal to it. That is the common heritage of humanity, but the gift of the Holy Ghost is a far higher and greater bequest from Deity, and is given only to those who obey the Gospel, and in the way that God Himself has appointed. That the gift of the Holy Ghost is conferred by the laying on of hands, and that this is the Gospel method, is clearly established by the New Testament. In the 8th chapter of the Acts of the Apostles an account is given of the ministry of {218} Philip, in which the following occurs: "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women." "Now when the Apostles which were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John, who, when they were come down, prayed for them that they might receive the Holy Ghost. For as yet he was fallen upon none of them, only they were baptized in the name of the Lord Jesus. Then laid they their hands on them and they received the Holy Ghost. And when Simon saw that through laying on of the Apostle's hands the Holy Ghost was given, he offered them money, saying, give me also this power, that on whomsoever I lay hands he may receive the Holy Ghost. But Peter said unto him, thy money perish with thee, because thou hast thought that the gift of God may be purchased with money." (Verse 12-20). In the 19th chapter of the Acts of the Apostles it is related that Paul found some disciples in Ephesus who had not been properly baptized. He gave them necessary instructions, and we read: "When they heard this they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them the Holy Ghost came upon them, and they spake with tongues and prophesied. And all the men were about twelve." The ordinance of the laying on of hands is enumerated among the "first principles of the oracles of God," and one of the foundation "doctrines of Christ," in Hebrews V; 12, and VI; 2. Paul exhorted Timothy, "Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands." (2 Tim. I; 6). These quotations are sufficient to show the order of the Gospel as taught by the Apostles of Jesus Christ, who received their instructions and authority from Him, and who all preached the same doctrines and administered the same ordinances wherever they went. The departures therefrom that are witnessed in modern times are the work of uninspired ministers, unauthorized of God, and should be rejected by the honest seeker after religious truth. The Holy Ghost is the same in all ages and among all peoples. Its effects are also the same. In the days of the early Christian Church the fruits of that spirit were enjoyed by the members. They are thus described by the Apostle Paul: "But the fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law." (Gal. V; 22, 23). "But the manifestation of the spirit is given to every man to profit {219} withal. For to one is given by the spirit the word of wisdom; to another the word of knowledge by the same spirit; to another faith by the same spirit; to another the gifts of healing by the same spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; But all these worketh that one and the selfsame spirit, dividing to every man severally as he will." (lst Cor. XII; 7-11). Paul exhorted the Saints to "Follow after charity and desire spiritual gifts, but rather that ye may prophesy," and after explaining his reasons for this instruction he concluded, "Wherefore brethren, covet to prophesy, and forbid not to speak with tongues." (lst Cor. XIV; 39). The absence of these gifts and manifestations of the spirit in the various religious sects at the present day is attempted to be accounted for by the airy excuse: "They are all done away and are no longer needed." Yet they were part and parcel of the Gospel of Jesus Christ, and incorporated in the Church--the body of Christ--as some of its members. "Every tree is known by its fruits." If the spirit that animated the Church of Christ in the Apostolic age inspired the churches of the 19th century, would not the same fruits be brought forth by it, and be enjoyed today? Has the spirit of God changed? Or have not men changed the ordinances and institutions of heaven, and built up churches and promulgated doctrines of their own? But the advocates and apologists of sectarian theology will quote: "Charity never faileth, but whether there be prophecies they shall fail; whether there be tongues they shall cease; whether there be knowledge, it shall vanish away." (lst Cor. XIII; 8). Why do they not continue the quotation, and give the succeeding verses which form an integral part of the scriptural argument? Is it because that would sweep away the crutches of their lame and halting pretence and cast their false theory prone in the dust? This is what follows: "For we know in part, and we prophesy in part, but when that which is perfect is come, then that which is in part shall be done away." Will it be claimed that this promised perfection has come? Do latter-day sectaries know more, understand better, and see clearer in divine things than did the Apostle Paul? Has anything "perfect" come upon modern Christendom except "perfect" confusion? That Paul had reference to a condition yet in the future in making his prediction is evident from his further remark: "For now we see through a glass darkly; but then face to face; now I know in part, but then shall I know even as also I am known." (Verse 12). {220} The gifts of the spirit enumerated above are the evidences of its possession by the disciples of Jesus Christ. They are the signs of true faith. They accompany the reception of the Gospel and obedience to its requirements. When the resurrected Christ gave the eleven Apostles their great commission, he said unto them: "Go ye into all the world and preach the Gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not, shall be damned. And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover." (Mark XVI; 15-18). These gifts were not merely for those Apostles, but were to "follow them that believe." Christ gave them as the sign of true belief in Him and in His sayings. They belong to his Church. They are to be done away until that which is perfect is come, and the sons and daughters of God behold their Redeemer face to face, and see as they are seen and know as they are known. Whatever necessity existed for their possession and exercise in the first century of the Christian era, exists in the 19th century, not only for the blessing and comfort of the disciples of the Savior, but for the promulgation of His Gospel among nations that yet sit in darkness and are numbered among heathens and idolaters. One of the potent proofs of the possession of the Holy Ghost in the early Christian Church was the unity it established. No matter what were the conflicting faiths and opposing creeds entertained by the people of that day previous to receiving the spirit of the everlasting Gospel, after baptism and the laying on of hands for the gift of the Holy Ghost, they all became one in Christ Jesus. As Paul wrote to the Ephesians: "There is one body and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in you all." (Eph. IV; 4-6). "For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus." (Gal. III; 27-28). "And let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thankful." (Col. III; 15). "For as the body is one, and hath many members, and all the members of that one body, being many, are one body so also is Christ. For by one spirit we are all baptized into one body, whether we be {221} Jews or Gentiles, whether we be bond or free; and have been all made to drink into one spirit." (1 Cor. XII; 12, 13). In His prayer to the Father that all who believed in Him might be one, Jesus spoke of this unity as proof to the world that God had sent Him. (John XVII; 21). The great purpose of the gift of the Holy Ghost was to guide into all truth, and bring its possessors to "the unity of the faith and the knowledge of the Son of God." Strife, contention, division, are not the fruits of the Holy Spirit, but come from beneath. "For where envying and strife is, there is confusion and every evil work." (James III: 16). The presence and inspiration of the Holy Ghost, with its gifts, manifestations and divine light are the signs of spiritual life and divine acceptance. Without the Holy Ghost there is no true, living Church of Christ on earth. It can be obtained in no other way than that which God has appointed. Following the birth of water, the birth of the Holy Spirit makes man a new creature, and initiates him into the Church or Kingdom of God. Its various gifts are within his reach according to his faith and diligence in seeking after them. They are as obtainable in this age as at any former period. By the Holy Ghost mankind may come to the knowledge of God. In its light the sayings and writings of inspired men may be clearly understood. The Bible is no longer a sealed book. The heavens are not closed against mortals. Darkness flees before it and mysteries vanish. It brings peace and comfort to the soul. It awakens and thrills the spiritual sense. It unfolds the things of eternity and the glories of immortality. It links earth and heaven. It fills the soul with joy unspeakable, and he who gains and keeps it has boundless wealth and everlasting life! {222} RAYS OF LIVING LIGHT. No. 5. BY CHARLES W. PENROSE. The ordinances of the Gospel referred to in previous tracts of this series, cannot be effectually administered without divine authority. That authority does not and cannot originate in man. It may be assumed, it is true, and presumptuous men may claim to be called of God without communication from Him. But their performances will be without avail and will not be recognized in heaven, either in time or in eternity. When there is no revelation from God there can be no divine authority on earth. Baptism, even if solemnized according to the form and pattern followed by the Savior and his appointed servants, will be of no avail and will not bring remission of sins, unless the officiating minister has received authority from Deity to act in the name of the Father and of the Son and of the Holy Ghost. Men may lay their hands on the baptized believer in the form of confirmation, but if they have not been divinely appointed to do so, the Holy Ghost will not flow to the convert, and the performance will be void in the sight of heaven. Those who have the temerity to act in that manner will be counted guilty of taking the name of the Lord in vain. No council, convocation, conference, synod, or presbytery, composed of any number of learned, devout, and venerable persons, without divine communication can confer the smallest amount of divine authority. Their power is only human, their decisions, their commissions and their creeds are equally valueless in the plan of salvation. Whenever the Almighty desired to communicate with man on earth, he selected His own representatives and endowed them with authority to speak and act in His name. What they uttered by the power of the Holy Ghost, and what they administered as He directed, was recognized by Him as if performed and spoken by Deity in person. When He gave them authority to call and ordain others to the same duties, their administrations were also accepted by the Lord, and were fully efficacious. This divine authority was called the Holy {223} Priesthood. It was bestowed in the earliest ages. It existed among the Patriarchs, was exercised in the Mosaic dispensation, was held by many of the Prophets, and was established in the Christian Church by the Savior himself. There were two orders or branches, of that Priesthood. The higher, which includes the lower, came to be known as the Melchisedek Priesthood. This was because Melchisedek, the King of Salem, who lived in the time of Abraham and from whom, "the father of the faithful" received his blessing, obtained a great power in that Priesthood. It is referred to in the Epistle to the Hebrews, 7th chapter. Much controversy has arisen over the meaning of the third verse, which says: "Without father, without mother, without descent, having neither beginning of days nor end of life, but made like unto the Son of God; abideth a Priest continually." The difficulty has arisen through the application of these remarks to the individual instead of to the Priesthood which he held. The higher, or Melchisedek Priesthood was not limited, as the Levitical Order subsequently was, to a special lineage. It did not depend upon parentage or descent, and it was an eternal Priesthood, those who possessed it worthily retaining it through life, and being Kings and priests unto God forever. The Lesser Priesthood was held notably by Aaron and his sons, in the line of the first born, and has therefore been called by his name. It had authority to administer in the lesser ordinances and in temporal affairs, but not in the higher and more spiritual concerns of the Kingdom of God. But no man could take this honor unto himself. He must be called of God as Aaron was, or he could not hold that Priesthood. (Heb. V; 4.) Aaron was called by revelation through Moses the Prophet, and ordained under his hands. This being so, as a matter of course, no man can take unto himself the higher, or Melchisedek Priesthood. Unless called of God by revelation and properly ordained, he could not obtain that authority. Even Jesus of Nazareth, though he was the Son of God, did not assume that Priesthood. He was "called of God, a High Priest after the order of Melchisedek." It is written further: "So also Christ glorified not himself to be made a High Priest but He that said unto him thou art my Son, this day have I begotten thee." (Heb. V; 3, 10.) It has been erroneously taught among the Christian sects of the present age that this Priesthood, in both of its branches or orders, was done away in Christ. That it has not been on earth for several centuries may be true, and therefore the {224} authority to administer in the name of the Lord has not been enjoyed among men. But the authority held by Jesus Christ as "a Priest forever after the order of Melchisedek" was conferred by him upon his Apostles, to whom he gave the keys of that power and authority, so that what they sealed on earth should be sealed in heaven, and what they loosed on earth should be loosed in heaven. (Matt. XVIII; 18.) He said to them: "As my Father hath sent me, even so send I you." (John XX; 21.) Again he said: "Ye have not chosen me, but I have chosen you, and ordained you; that ye should go and bring forth fruit and that your fruit should remain." (John XV; 16.) The Apostles thus authorized had power to call others to this Priesthood and ministry, when directed by the Holy Ghost, as Moses called and ordained his brother Aaron. The law of carnal commandments in which the lesser or Levitical Priesthood administered was fulfilled in Jesus Christ, but the Priesthood or authority to administer in the name of the Lord was not then abolished, the higher, or Melchisedek Priesthood was restored. That was the change in the Priesthood referred to in Heb. VII; 12: "For the Priesthood being changed there is made of necessity a change also of the law." From this it is evident that the Priesthood was not abolished, but the law of the Gospel being introduced by Christ in place of the Mosaic Code, the higher Priesthood was also introduced, for the Gospel is a higher law than that of Moses. The sacrifice of animals in which the lesser Priesthood administered was no longer required, after the great sacrifice of the Son of God of which they were typical, so that function of the lesser, or Aaronic Priesthood was discontinued. But the administration of the ordinances of the Gospel was necessary, and could not be rightfully performed without divine authority. Therefore, the Priesthood of God held by Jesus Christ, and by his Apostles and by others called of God through them, was a part of and essential to the Christian dispensation. The term "called of God" appears to be as much misunderstood as is the subject of the Priesthood of God. Men assume to act in the name of Jesus Christ, either because they feel or imagine they have a call in their hearts to this ministry, or because they have been called by some person or conclave having no more divine communication and authority than they had themselves. In contrast to their assumption let us view the case of Saul of Tarsus, afterwards called Paul the Apostle. In the narration of his case as given in Acts XXII {225} he says that on his way to Damascus the Lord Jesus Christ appeared to him in glory, and he was stricken blind thereby. He received his sight by miracle and was informed: "The God of our Fathers hath chosen thee that thou shouldst know his will, and see that Just One, and shouldst hear the voice of His mouth. For thou shalt be His witness unto all men of what thou hast seen and heard. And now why tarriest thou? Arise and be baptized and wash away thy sins, calling on the name of the Lord." Paul subsequently received another divine communication, informing him that the Lord would send him unto the Gentiles. (Verses 12-21.) After all this he was not authorized to act as a minister of the Gospel, because he had not yet been properly called and ordained. It was ten years after this, according to the chronology of the New Testament, that Paul was ordained to the Priesthood or authority to act in the name of the Lord. It is stated that certain Prophets and Teachers were in the Church at Antioch, and "As they ministered to the Lord and fasted, the Holy Ghost said, 'Separate me Barnabas and Saul for the work whereunto I have called them.' And when they had fasted and prayed and laid their hands upon them they sent them away." (Acts XIII; 2, 3; see also Acts IX; 15-18.) Paul in his epistles invariably declared that he was not called by the will of man; and he taught that no man of himself could rightfully assume the authority to administer in the name of the Lord. To the Galatians he wrote: "Paul an Apostle (not of men, neither by man, but by Jesus Christ and God the Father who raised him from the dead)." (Gal. I; 1.) Writing to Titus, Paul said: "For this cause left I thee in Crete. That thou shouldst set in order the things that are wanting, and ordain Elders in every city as I had appointed thee." (Titus I; 5.) Writing to Timothy, Paul says: "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery." (I Tim. IV; 14.) It was thus that the seven Deacons were ordained, as recorded in Acts VI; 6. That there was a divinely appointed ministry in the Church established by our Savior, must be evident to every mind open to the truth, on reading the New Testament; also that these were essential to the Church, and that without them there can be no true Church of Christ on earth. Explaining this subject and stating the order of the Christian ministry given by Christ, Paul says: "And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers." (Eph. IV; 11.) These inspired men were, {226} as we have seen, called of God, not of men, and were appointed and ordained to their respective callings by divine authority. It is claimed that these were necessary only in the first days of the Church of Christ on earth, and that they are no longer needed. But the succeeding verses of the scripture we have quoted show most positively to the contrary. They were given Paul says, "For the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ; that we henceforth be no more children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness whereby they lie in wait to deceive." (Verses 12-14.) Without these divinely ordained and inspired men, holding this Holy Priesthood, the work of the ministry cannot be performed acceptable to God, neither can the Church be perfected. They are absolutely necessary until all shall come to the unity of the faith and a knowledge of the Son of God. The absence of that divine authority, and of the gift of the Holy Ghost, has caused the division and dissension that now exist among professing Christians, who are, "tossed to and fro and carried about with every wind of doctrine," led hither and thither by unauthorized and uninspired men, and by the "cunning craftiness" whereby hirelings who preach for money, "lie in wait to deceive" and "make merchandise of the souls of men." All the ministrations, ordinances, baptisms, confirmations, performances and ceremonies that have been instituted by men and conducted under merely human authority, whether devoutly, sincerely, and piously, or with wilful intent to impose upon the ignorance and credulity of mankind, are void in the sight of heaven, are not recognized of God, and have no virtue or effect as aids to salvation. God's house is a house of order, and He will accept only that which He has authorized and ordained. However startling this may appear, it is the eternal truth, which will stand the test of both reason and revelation. Truth is mighty and will prevail. The remedy for these tremendous evils will be pointed out in succeeding pamphlets. {227} RAYS OF LIVING LIGHT. No. 6. BY CHARLES W. PENROSE. That there has been a great departure from the doctrines, ordinances and discipline of the Church as it existed in the days of Christ and His Apostles, must be evident to every unbiased enquirer into religious truth. This has been demonstrated to some extent in tracts already presented to the reader. But the full measure of the apostasy that has taken place would take volumes to represent in detail. The proofs are ample that it has been universal When Jesus Christ commenced His ministry on earth He found the people who claimed to be the special subjects of divine blessing and approbation, with all their Priests and ministers and learned divines, entirely out of the way of life and salvation. None were acceptable unto God. He denounced the most pious, respectable, devout and educated among them as hypocrites and "whited sepulchres." Their foreign missionary enterprises he declared obnoxious to the Almighty, and informed them that when they compassed sea and land to make one proselyte they made him "two fold more the child of hell." (Matt. XXIII; 15). He pronounced them blind guides who made clean the outside, but within were full of extortion and excess. The spirit of the Lord had departed from those who honored His name with their lips, but who had departed from His ways, and who, in place of the word of God, "taught for doctrine the commandments of men." They were without authority from God, although they claimed to have it by descent and ordination through a long line of predecessors and prophets. It should not be deemed impossible that a similar universal apostasy could take place after the establishment of the Church of Christ by Him and His Apostles. But whether so considered or not, the facts are too patent to be denied when they confront the honest and enlightened mind. It has been shown that the Gospel as taught and administered by Christ and His Apostles required first, faith in {228} God and Jesus Christ; second, repentance, which included reform of conduct; third, baptism by immersion for the remission of sins; fourth, the reception of the Holy Ghost by the laying on of the hands of divinely authorized men; and that obedience to these brought the gifts of the spirit, including love, joy, peace, patience, brotherly kindness, charity, healings, tongues, interpretations, discerning of spirits, miracles, prophecy, revelation, and the unity in one body of all who were baptized into the Church, no matter what had been their previous beliefs. Also that the ordinances of the Gospel were administered by men inspired of God, who were in communion with Him, and who were ordained to act for and in behalf of Deity, so that what they performed by that authority on earth was acknowledged and sealed in heaven. And that in the Church of Christ there were Apostles, Prophets, Evangelists, Pastors, Teachers, Elders, and other officers, who were constituent parts of the body of Christ. This may be further seen by a careful reading of 1st Cor. XII, from which it clearly appears that God placed these in the Church, that they were all essential to its existence, and that one of them could not say to any of the others, "I have no need of thee." Look at the condition of so-called Christendom today! There are no inspired Apostles, Prophets, Evangelists, Pastors and Teachers, administering by divine authority and in the power and demonstration of the Holy Ghost. In their place there are contending Priests and Teachers guided by the wisdom of men, the learning of the schools and the traditions of the Fathers, not even claiming that there is any direct communication between them and God, but persuading mankind that revelation has ceased, and the voice of prophecy is hushed forever. Not one of the clashing, jarring and discordant sects of the day proclaim the Gospel as it was preached by Peter on the day of Pentecost, and as taught by all the duly authorized servants of God in the primitive Christian Church. The gifts and signs which Christ promised to true believers, and which were enjoyed by the members of His Church according to their needs and their faith, are not only absent from the churches of these degenerate times, but are pronounced needless and "done away." There is no "unity of the faith," no actual "knowledge of the Son of God," no manifestations of His divine acceptance nor of the power and glory of the Holy Ghost. What is the reason of this transformation? Has God changed? Is Christ divided? Is the Holy Spirit dead? Or, have not men changed the order, ordinances, discipline, doctrines, {229} and spirit of the Church of Christ? Is not the prediction of Isaiah the Prophet concerning these times literally fulfilled? "The earth also is defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinance, broken the everlasting covenant." He said it should be "As with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him." (Isaiah XXIV; 2-5). The deplorable condition of affairs in modern Christendom was foreseen and predicted by the Apostles of Jesus Christ, whose forebodings have come down to us in the New Testament. Paul, writing to Timothy, spoke in this wise: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away." (2nd Tim. III; 1-5). Also: "Now the spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot rod." (lst Tim. IV; 1, 2). Paul further said: "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at His appearing and His kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." (lst Tim. IV; 1-4). Paul also said they should be "ever learning and never able to come to a knowledge of the truth." Writing to the Thessalonians he said: "Now we beseech you brethren by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means, for that day shall not come except there come a falling away first." (2nd Thess. II; 1-3). The Apostle Peter also foresaw this great apostasy, and {230} spoke of it in this wise: "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that brought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of. And through covetousness they shall with feigned words make merchandise of you, whose judgment now of a long time lingereth not and their damnation slumbereth not." (II Peter; 1-3.) The "falling away" commenced in the time of the Apostles, and hence their numerous warnings and exhortations to the Saints, rebuking schisms and divisions, and counseling unity, showing that the Spirit of the Lord promoted union and led people to the knowledge of the truth, while dissension and strife came from that Evil One, and led to darkness and death. That the great apostasy commenced at a very early period is shown by the words of Paul, "for the mystery of iniquity doth already work. Only He that now letteth will let until he be taken out of the way." (II Thess. II; 7.) By the time the Apostles were taken out of the way, most of them slain by the hands of wicked men, the apostacy had assumed such proportions that only seven of the Churches were deemed worthy of a divine communication through the Apostle John, who had been banished to the island of Patmos. And in that revelation most of them were denounced by the Lord because they had "left their first love," and were commanded to repent or he would remove them out of their place. Some of them were "neither cold or hot," others had given away to seducing spirits, and had committed abominations and imbibed false doctrines. (See Rev., chapters I, II, and III.) In that same vision John the beloved saw the Church in the form of a woman, clothed with the sun, the moon under her feet, and a crown of twelve stars on her head taken away into the wilderness, to remain for a lengthened period, and in her place he saw "a woman sitting upon a scarlet colored beast, full of names of blasphemy," and though decked with gold and precious stones, she held in her hand a golden cup full of abominations, and the name upon her head was Mystery. He saw further that all nations were made to drink out of that golden cup, by which they were made drunken. (See Rev. XII; 1-6; XVII; 1-5; XVIII; 2, 3.) It is clear from these predictions in the New Testament, and others that might be cited, that the departure from the purity, simplicity and unity of the Gospel of Christ was to be {231} universal; and that these prophecies were fulfilled we have the testimony of the Church of England. In her Homily on the Perils of Idolatry she declares: "Clergy and laity, learned and unlearned, men, women and children, of all ages, sects and degrees, of whole Christendom, a most horrible and dreadful thing to think, have been at once buried in the most abominable idolatry, and that for eight hundred years or more." That being true, how is it possible to believe that the Church of Christ had any existence on earth after that long continued darkness and apostacy? How could there be any remnant left of the divine authority held by the Apostles and Priesthood of the original Christian Church? If the Romish Church, from which the Church of England seceded, had no divine authority, then the Church of England could have none, for all she had she obtained from that Church. If the Romish Church possessed that authority, still the Church of England could have none, for Rome excommunicated her with all her priests and ministers. The Church of England being without divine authority, all the various contending sects that have sprung from her are of necessity in a similar condition, for none of them even claim to have received any revelation from God restoring that authority and re-establishing the Church of Christ. From the Pope of Rome down to the latest minister presuming to act in the name of the Lord, there is not and cannot be one who holds the Holy Apostleship or any portion of that sacred Priesthood which God placed in the Church, and which Paul declared essential to its existence. Good men, learned men, devout men, there have been by millions; noble, pious, and blessed women also, with them, have done the best they could according to their light and opportunities; but darkness "has covered the earth and gross darkness the people," and the apostacy from primitive Christianity, as foretold by its founders, has been awful and universal! But thank God, the restoration was also predicted, and it will be a pleasing task in further tracts to set this forth, as revealed and brought about by revelation from God the Eternal Father, through Jesus Christ His Son and the Holy Angels sent from their presence, to usher in the last and greatest of all dispensations. {232} RAYS OF LIVING LIGHT. No 7. BY CHARLES W. PENROSE. "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God and give glory to Him; for the hour of His judgment is come; and worship Him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication." (Rev. XVI; 6-8.) In these inspired words John the beloved Apostle predicted the restoration of the Gospel to the earth, and the subsequent destruction of that power which had filled the earth with the darkness of spiritual inebriety and wickedness. That these events were not revelations of the past, but prophecies of the future manifested to the Apostle John, is made certain by what he says in Chapter IV, verse 1: "After this I looked and behold, a door was opened in heaven; and the first voice which I heard was as it were of a trumpet talking with me, which said, come up hither, and I will show thee things which must be hereafter." The angels spoken of in the XIV chapter, quoted above, were among the things which John was told "must be hereafter." It should be observed that when the angel should fly to the earth bearing the everlasting Gospel, it was to be at a time when every nation, and kindred, and tongue, and people would be without that Gospel in its fullness. That this has been the condition of the world for a long time has already been demonstrated to the reader. In predicting events that would occur previous to his coming and "the end of the world," Christ declared, "And this Gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the end come." (Matt. XXIV; 14.) From this we learn that the Gospel as preached by Christ and delivered by Him to the Apostles, is {233} to be preached in all the world as a witness of His second advent and a sign of the approaching end. (See verse 3.) The foregoing predictions correspond with the prophecy of Isaiah: "Wherefore the Lord said, forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precepts of men; Therefore I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; for the wisdom of their wise men shall perish and the understanding of their prudent men shall be hid." (Isaiah XXIX; 13, 14.) All the Prophets whose writings have been collected in the sacred volume called the Bible, have proclaimed the glory of the latter days and the final triumph of truth over error, and of the power of God over the deceptions of that Evil One. Thus not only the restoration of the Gospel was foretold by holy men of God, after the great apostacy that was to take place, but the manner of its revelation was also explained. It was to be by the coming of an angel from heaven. To whom might it be expected that this angel should appear? To the learned divines and contending sectaries of modern Christendom? Do they not all declare that revelation ceased when John received his vision, recorded in the Book of Revelation? Do they not teach that though angels once ministered to men, the day of their coming has long since passed? Have they any faith to call on God for a divine communication? And will the Almighty reveal anything except to those who call upon Him in faith? God's ways are not as man's ways. Therefore, as Paul expressed it, "Not many wise men after the flesh, not many mighty, not many noble are called, but God has chosen the foolish things of the world to confound the wise. And God hath chosen the weak things of the world to confound the things which are mighty, that no flesh should glory in His presence." (I Cor. I; 26-29.) And as quoted above, the Lord determined that in bringing forth His latter-day work, "a marvelous work and a wonder," "the wisdom of the wise should perish and the understanding of the prudent should be hid." It was in the year 1823 that the angel spoken of by John the Revelator came with the everlasting Gospel to a young man scarcely eighteen years of age, of obscure, though respectable parentage, and without the learning of the schools. His name, too, was common, and his occupation that of a farmer's boy. Joseph Smith, whom the Lord raised up to receive His word, establish His Church, and prepare the way {234} for the Redeemer's second coming, was led to enquire of the Lord through reading the scriptures for the purpose of finding out which of all the disputing religions was right. Coming to the Epistle of James, 1st chapter and 5th verse, he read: "If any of you lack wisdom let him ask of God, that giveth to all men liberally and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering." Relying on this word, he went into the woods to pray, and in the simplicity of his heart called on God for the wisdom which he felt he greatly needed. He was then but fourteen years of age, but his faith was strong and wavered not. His prayers were heard, and in a heavenly vision in open daylight, the Father and the Son revealed themselves to his astonished gaze. The Father, pointing to the Son, proclaimed, "This is my beloved Son, hear Him." Our Savior spoke to the boy, and in answer to His question as to which of all the religious sects was right, he was told that they had all gone out of the way, and was commanded to go after none of them, but was promised that in due time the true Gospel of Christ should be revealed to him. When the Angel appeared to him, three years later, it was in his chamber, just as he had retired for the night. Coming in glory, the Angel showed to Joseph the place where an ancient record was hidden in the side of a hill, containing the history of the former inhabitants of the American continent, including an account of a visit made to them by Jesus Christ after His resurrection from the dead, when He declared to them the same Gospel that he had preached in Palestine, and also established His Church among them after the same pattern as that organized on the eastern hemisphere. He was informed that this record should be subsequently placed in his hands to translate by the gift and power of God to be given to him through means which the Lord had prepared for that purpose. This manifestation was thrice repeated, that Joseph might be fully assured of its reality. Under the inspiration of Almighty God, the young man was able to obtain possession of this precious record, inscribed in small and curious characters upon metallic plates. The Gospel is there set forth in plain and simple language, and no one who reads the book, which is called the Book of Mormon, with a prayerful and unprejudiced heart, will fail to be impressed with its divine origin. After being thus favored of the Lord, Joseph Smith received a visitation from John the Baptist, who held authority in ancient times to preach and administer baptism by immersion {235} for the remission of sins. He came as a ministering angel, and ordained Joseph Smith and his companion Oliver Cowdery, to that Priesthood and authority. Thus endowed, these young men baptized each other, and at a later date were ministered to by the Apostles Peter, James and John, who ordained them to the Apostleship, with authority to lay hands on baptized believers and confer the gift of the Holy Ghost, also to build up and organize the Church of Christ according to the original pattern. On the sixth day of April, 1830, the Church of Jesus Christ was organized in the state of New York, with six members, Latter-day Saints who had been baptized for the remission of sins and had been confirmed by the laying on of hands. The Holy Ghost was manifested unto them, and as the Church grew in numbers the gifts of the spirit were imparted, and the organization was eventually made complete with Apostles, Prophets, Seventies, Elders, Priests, Teachers and Deacons, also Bishops and other officers that were in the primitive Christian Church; indeed all the grades of the Melchisedek and Aaronic Priesthood, with their keys, powers and endowments, and all the ordinances, ministrations and divine manifestations necessary to the true Church of Christ. Men thus divinely authorized, were sent out into the world to preach the Gospel like the Apostles of old, without purse or scrip, without salary and without pay of any kind, depending upon the Lord and friends whom He might rise up to minister to their temporal wants. Wherever they went and people received their testimony and were baptized for the remission of sins, the Holy Ghost was poured out upon them through the laying on of hands, and they invariably obtained a testimony from God that they were accepted of Him, and that He had in very deed reestablished His Church on earth. There are now many thousands of living witnesses to the truth of these things. They are natives of various countries, speaking different languages, reared in divers religions; they are now brought to the unity of the faith; they have come to a knowledge of the truth. Doubt has fled and darkness has been dispersed; the light of heaven shines in their souls. They are in the strait and narrow way. They are members of the body of Christ, and His spirit, which searcheth all things, yea the deep things of God, is the abiding witness from on high and shows them things past, present, and to come. This is the latter-day work spoken of by the Holy Prophets. It is the dispensation of the fulness of times, in the which "God will gather together in one all things in Christ, both {236} which are in heaven and which are on earth, even in Him." (Eph. I; 9, 10.) It is the last and greatest of dispensations. In it will be accomplished the "restitution of all things, which God hath spoken by the mouth of all His Holy Prophets since the world began." (Acts III; 21.) It is to prepare the way for the second advent of our Lord Jesus Christ, who will come "in the clouds of heaven with power and great glory," and "in flaming fire, taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ, when He shall come to be glorified in his Saints." (II Thess. I; 7-10.) In this dispensation, after all people have been warned and the Gospel has been preached for a witness to all nations, and the elect are gathered together from the four winds, namely East, West, North and South, the great tribulations and judgments will be poured out, the end of the world, that is, the end of the rule of Satan and of the wicked will come, the kingdoms of this world will become the kingdom of our God and His Christ, and He will reign over them forever. "The times of ignorance God hath winked at, but He now commands all men everywhere to repent." Therefore, oh! ye inhabitants of the earth, hearken to the voice of the Lord, which is unto all people, Christian and Pagan, preachers and hearers, Papists, Protestants, infidels, secularists and agnostics, rich and poor, kings, presidents, rulers, peasants and men and women of all race, religions and degrees, saying, repent of your sins, of your false creeds, of your dead forms, and of all your unbelief and iniquities, and come unto me, and be baptized by my servants, on whom I have placed my authority, and receive the laying on of their hands, and you shall have the remission of your sins and the gift of the Holy Ghost, and shall know that I am God, and that I have set my hand to accomplish my great work in the earth, and if you abide in me you shall inherit the earth when it is cleansed and glorified, and shall be crowned with eternal life! {237} RAYS OF LIVING LIGHT. No. 8. BY CHARLES W. PENROSE. "Truth shall spring out of the earth, and righteousness shall look down from heaven." So prophesied the Psalmist, (Ps. LXXXV; 11). This may be viewed as a figurative expression, but it has been literally fulfilled in the 19th century. In the midst of the disputations over the meaning of many parts of the Bible, which have caused so many heart-burnings and bitter feelings among preachers and professors of religion, out of the earth has come forth a sacred record containing divine truth in such plainness and simplicity as to settle in the minds of believers those controversies which have agitated the world of theology. When the American continent was discovered by Columbus and others, who were led to cross the great waters in search of unknown lands, a dark-skinned race, composed of many different tribes but evidently of a common origin, were found in possession of the Western Continent. Varying in their characteristics from the white, the black, the yellow, and all the European, Asiatic and Ethiopian branches of the human family, their origin became a cause of wonder and scientific investigation. The general conclusion arrived at was, that at some remote period their ancestors had migrated from some portion of the Eastern Hemisphere, but when, or how, or why this emigration had taken place was a profound mystery. But in the year 1829 a book was published in the state of New York, claiming to have been translated from metallic plates found in a hill-side in that State, by a young man who was directed to their place of deposit by an Angel of God, and who was inspired in the work of translation to decipher the hieroglyphics inscribed on those plates, being aided in the work by an instrument, discovered with them, called the Urim and Thummin. The plates had the appearance of gold, were not quite so thick as common tin, were about six inches by seven in size, were engraved on both sides, and were fastened together in the shape of a book by three rings at the back. Acting under instructions of the heavenly messenger the {238} young man, Joseph Smith, proceeded as quietly as possible to perform the arduous task required of him. As he was but a poor scholar, he obtained the assistance of a scribe to write, as he dictated word by word. The news of the discovery, however, became noised around, and ridicule from both preachers and people was followed by attempts at violence, so that the plates had to be concealed, and, with their translator, removed from place to place. A farmer, named Martin Harris, who had become interested in the work, received from Joseph Smith a copy of some of the hieroglyphics with their translation. These he carried to New York and submitted them to some learned linguists, among them Prof. Anthon, who after examining them, pronounced them true characters and the translation, so far as he could determine, to be correct. He wrote a certificate to this effect, and gave it to Martin Harris. But questioning him as to how the young man had obtained the record containing these characters, he was informed that it was revealed to him by an Angel of God. He then requested Mr. Harris to let him look at the certificate he had given him. On receiving it he tore it up, declaring that there was no such thing as angels from heaven now-a-days, but said if the book was brought to him he would endeavor to translate it. A portion of the record being sealed, Martin Harris informed him of that fact, when he exclaimed, "I cannot read a sealed book." As will be seen subsequently, he was, though unwittingly, fulfilling a scriptural prophecy. That portion of the record which was not sealed was finally translated into the English language by Joseph Smith, and formed a volume of about 600 pages, which was published as the Book of Mormon. This title was given to it because a Prophet named Mormon, by command of God, about four hundred years after Christ, compiled and abridged the records of Prophets who ministered on the American continent, back to about 600 years before Christ, when a colony of Israelites was led from Palestine across the waters and became a numerous people, the ancestors of the present race of American Indians. The account of their travels, their establishment on the Western Hemisphere, the revelations of God to them, their division through wickedness into separate tribes, the manner in which the hue of their complexion was changed, their wars, their works, their buildings, their customs, their language, the words of their prophets, are all given in great plainness in the Book of Mormon. An account is also given of the visit of our Lord Jesus Christ to this people {239} after His resurrection, fulfilling His own prediction recorded in John X; 16: "And other sheep I have which are not of this fold. Them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd." That these "other sheep" were not the Gentiles, as popularly supposed, is clear from Christ's statement, "I am not sent but unto the lost sheep of the House of Israel." (Matt. XV; 24.) He established His Church among them, ordaining Twelve Apostles, and giving them the same Gospel, authority, gifts, powers, ordinances and blessings as He gave to His "sheep" on the Eastern Hemisphere. Thus the fulness of the Gospel is contained in the Book of Mormon, which stands as a witness of the truth of the Bible. The two records supporting each other, and both united bearing testimony to an unbelieving world that Jesus of Nazareth is the Christ, the Son of the Eternal God and the Savior of the world. This record also contains an account of a colony directed of the Lord to the Western Continent at the time of the scattering of the people from the land of Shinar and the confusion of tongues, at the stoppage of the building of the Tower of Babel. The ruins of their cities and temples and fortifications, discovered by travelers and archaeologists since the publication of the Book of Mormon, are silent but potent witnesses of the truth of the record. Each succeeding year brings forth further evidences of this character, that form a cloud of witnesses to the divine mission of the Prophet, Seer, and Translator, Joseph Smith. The Book of Mormon has since been published in many languages and submitted to the scrutiny of the religious and scientific world, and no one as yet has been able to point out wherein it disagrees with the Jewish Scriptures or with the facts developed by antiquarian research and scientific investigation. Yet it was brought forth in this age by an unlearned youth, not acquainted with the world, reared in rural simplicity without access to the literature of the time, and without even the ordinary acquirements of the schoolboy of the present. According to the Book of Mormon, the people who journeyed from Jerusalem to the American Continent, taking with them the genealogy of their fathers and writings of the Law and the Prophets, were of the tribe of Joseph through Ephraim and Manasseh, and were led out of Palestine when Zedekiah was King of Judah. In keeping the record which was subsequently abridged by the Prophet Mormon, they used the learning of the Jews and the language of the Egyptians. Their hieroglyphs and symbols, however, were changed and modified, {240} so that the characters upon the plates revealed to Joseph Smith, where they had lain hidden for about 1,400 years, was a reformed Egyptian. How this uneducated youth was able to bring forth a work of such magnitude and importance, unless by inspiration of Almighty God, and by the means explained, remains a mystery to unbelievers. For a long time it was pretended by enemies of the work that one Solomon Spaulding wrote a Manuscript story, which in some unexplained manner fell into the hands of Joseph Smith, who worked it over into the Book of Mormon. But that foolish tale has signally failed of its purpose, for in recent years the Spaulding manuscript has come to light, and is now deposited in the Library of Oberlin College, Ohio, and proves to be as unlike the Book of Mormon as Jack the Giant Killer is dissimilar to the Bible. The colonization of America by the seed of Joseph, who was sold into Egypt, fulfills the blessing pronounced on the head of Joseph and his sons by the Patriarch Jacob. (See Gen. XLVII; also XLIX; 22-26;) also the blessing pronounced by the Prophet Moses, (Deut. XXXIII; 13-17). The historical portion of the Book of Mormon shows that the American Continent, possessed by a "multitude of nations," the seed of Ephraim and Manasseh, is the "blessed land" bestowed on Joseph in addition to his portion in Canaan. There are to be found the "everlasting hills" and the "ancient mountains," "the precious things of heaven, and the precious things of the earth," and all of the characteristics of the country unto which the branches of the "fruitful bough," were to "run over the wall," as Jacob predicted. That the word of the Lord was to be given to the seed of Ephraim may be seen from Hosea VIII; 11, 12: "Because Ephraim hath made many altars to sin, altars shall be made unto him to sin. I have written to him the great things of my law, but they were counted as a strange thing." The coming forth of the Book of Mormon is foreshadowed by Isaiah the Prophet, Chapter XXIX; 4-9. It is the voice of a fallen people whispering "out of the dust." It has come at a time when the world is "drunken, but not with wine," staggering under the influence of false doctrine, and without Prophets and Seers. It is the "marvelous work and the wonder," which the Lord was to bring to pass for the confounding of those who had turned things upside down, and who worshipped Him with their mouths while their hearts were far from Him. The words of the book, Isaiah said, were to be presented to the learned, saying, "Read this I pray thee," and he was to {241} say, "I cannot for it is sealed." The book itself was to be "delivered to him that is not learned;" and that it was to be read is clear from verse 18: "And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity and out of darkness, the meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel." The coming forth of the Book of Mormon as the "stick of Joseph," is also predicted in Ezekial XXXVII; 15-22. The interview of Martin Harris with Prof. Anthon, related above, fulfilled one portion of Isaiah's prophecy, the other portions have come to pass in the translation of the book by the unlearned youth and its reception by the meek and poor among men, and by the restoration of sight to the blind and hearing to the deaf, who have seen and heard the words of the book and bear testimony to its divine origin. The "Stick of Judah"--the Bible, is now joined with the "Stick of Joseph"--the Book of Mormon--and, as Ezekial foretold, they have become one in the hand of the Lord, as a witness for Him and His Son Jesus Christ in the latter days. As a preface to the Book of Mormon the testimony of three witnesses, namely, Oliver Cowdery, David Whitmer and Martin Harris, is published, declaring "with words of soberness" that an angel of God came down from heaven and brought and laid before their eyes the plates from which the book was translated; that the voice of God from heaven declared that it had been translated by the gift and power of God, and commanded them to bear record of it. Also the testimony of eight witnesses is given, who saw the plates naturally, handled them, inspected the engraving thereon, and turned over the leaves that had been translated. In addition to these witnesses, chosen of the Lord to bear record of these facts, thousands of people, of various nationalities, have received divine testimony that the book is true, and that Joseph Smith, who translated it by the gift of God, was a true Prophet, called of God to usher in the dispensation of the fulness of times proclaim anew the everlasting Gospel, the one plan of salvation, re-establish the Church of Christ on earth, and prepare the way for the coming of Him whose right it is to reign, and for the final redemption of the earth from sin and satan, from darkness and death. And every person who will read the Book of Mormon with an unprejudiced mind and will ask God in faith, in the name of Jesus Christ, concerning it, shall surely receive a witness of its truth, and be guided in the way of eternal salvation. {242} RAYS OF LIVING LIGHT. No. 9. BY CHARLES W. PENROSE. In proclaiming the great truths that the silence of centuries has been broken; that the voice of God has again been heard from heaven; that Jesus Christ His Son has manifested Himself in these latter days; that Angels from the courts of glory have ministered to man on earth in the present age; that a sacred record has been brought forth from the ground disclosing the history of a hemisphere; and bearing the same truths as those recorded in the Bible; that a Prophet, Seer and Revelator has been raised up to bring in the last dispensation; that Apostles and other inspired servants of God now minister among them; that the Church of Christ with all its former organization, ordinances, gifts, signs and spiritual power has been reorganized on earth; and that communications may be had with Deity by men and women of faith now, as at any period in the world's history, the servants of God are met with the assertion that the day of revelation has long since passed, and that they must of necessity be either impostors or deluded, because there is to be no more scripture, prophecy, miracles, angelic ministrations, visions or actual communication from heaven to earth. This popular error is fostered and propagated by the ministers of various so-called Christian denominations, and is accepted by the masses of the people as a settled and foregone conclusion. On what ground is such an irrational position assumed? Is not the Almighty declared in scripture to be unchangeable? Has not His work on earth always been conducted by men divinely chosen, appointed and inspired? Is there not as much need of divine revelation to settle religious feuds and doctrinal differences in the 19th century, as at any previous period? Would not the word of the Lord be of much more value to mankind than the varied opinions of uninspired men, no matter how great be their human learning? Ought {243} not the inhabitants of the earth to be not only willing, but eager to receive a message from the eternal worlds? "Ah!" exclaims the objector, "but there were to be no more Prophets after Christ. He finished the divine plan and completed the revelation of God to the earth. He warned His disciples against false prophets and false Christs, and said if it were possible they would deceive the very elect." Does not the very fact Christ said there would be false prophets, convey the idea that there would be true Prophets also? If there were to be no more true Prophets, it would have been easy for the Savior to plainly say so, and thus there would be no place left for deceivers. But He declared emphatically: "Wherefore, behold I send unto you Prophets and wise men and scribes, and some of them ye shall kill and crucify, and some of them ye shall scourge in your synagogues and persecute them from city to city." (Matt. XXIII; 34.) Were not Prophets established in the Church of Christ as members of His body? Read I Cor. XII; 28: "And God hath set some in the Church; first Apostles, secondarily Prophets, thirdly, Teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues." Did not Christ promise His disciples that after He went away the Comforter should come? And was not one of the offices of that spirit to show them "things to come?" (John XVI; 13.) Was not the gift of prophecy bestowed upon members of the Church of Christ as one of the manifestations of the Holy Spirit? (I Cor. XII; 10.) And can anybody possess the true testimony of Jesus without that spirit? The angel that appeared to John the Apostle said: "The testimony of Jesus is the spirit of prophecy." (Rev. XIX; 10.) Paul prayed for the Ephesians: "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him." (Eph. I; 17.) If revelation and prophecy ceased with Christ, what about the New Testament, all written after His death and resurrection, by men now believed to be inspired? Did not the Apostle John behold a glorious vision and receive a grand revelation, when banished to the Island of Patmos? Here again the objection will be raised: "But that revelation was the last communication from heaven, and its closing chapter forbids any further revelation." That is also a popular error promulgated by men professing to be ministers of Christ, and finding themselves destitute of divine power and inspiration. Here is the passage they quote: "For I testify unto every man that heareth the words of the prophecy of {244} this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book." (Rev. XXII; 18.) It is astonishing how plain and simple language can be wrested from its evident meaning to suit the purpose of sophistry. There is not a word in that text which conveys the remotest intimation that revelation and prophecy were to cease, or that God would no more speak to man. It is a prohibition against the addition by man of anything to that which God reveals. The next verse forbids the taking away of anything from the "book of this prophecy." That is, the Book of Revelation. These commands have reference to that one book, and that only. The compilers of the New Testament have placed it last in the collection of scriptural books, and the strained, unnatural and absurd application which has been made of the words we have quoted have been attached to the whole volume of the Bible. It is all wrong and ridiculous. The idea that the Almighty placed a seal upon His own mouth when He simply forbade men to add to what He said, is certainly most remarkable for sane people to entertain. If that singular notion were correct, then both the angel who gave the revelation, and John, who received it, violated the heavenly injunction, for we read that the angel gave to John a mission in figurative manner, which he thus explained: "Thou must prophecy again before many peoples, and nations, and tongues, and kings." (Rev. X; 11.) It is well known that the Epistles of St. John were written after he received the revelation on Patmos. While the true Church of Christ remained on earth the spirit of revelation and prophecy also remained. When that spirit departed there was but a dead form left. Only by the restoration of divine communication with man could the Church of Christ be re-established on earth. Only by raising up a Prophet to commence the latter-day dispensation could our Heavenly Father maintain His invariable method from the beginning of the world. And instead of men, professing to be His servants, opposing and fighting against divine revelation, they ought to hail with gladness the re-opening of the heavens and shout for joy that the rays of the Millennial morning have burst upon the world. It is passing strange that persons familiar with the prophetic writings in the Bible, could hold the opinion that there would be no revelation in the latter days. The Bible teems with prophecies of the latter-day glory, when the mightiest miracles ever wrought by divine power should be displayed; {245} when God should set up an "ensign for the nations," "assemble the outcasts of Israel," gather together "the dispersed of Judah from the four corners of the earth," and not only repeat the wonders of the Mosiac journey from Egypt to Canaan, but display His power to such an extent that it will no more be said, "The Lord liveth that brought the Children of Israel out of the land of Egypt, but the Lord liveth which brought up and which led the seed of the House of Israel from the north country and from all countries whither I have driven them." (See Isaiah XI; 6-16; Jer. XXIII; 3-8; Zech. X; 6-11.) Not only is the Lord to gather Israel and Judah, "with a mighty hand and a stretched out arm," but He is to bring "His elect together from the four quarters of the earth." They are to go up in the tops of the mountains, where the House of the Lord is to be reared, from which His law is to go forth, and where His people shall learn of His ways and walk in His paths. When He has rebuked the nations, cleansed the earth from its iniquity, so that the meek shall inherit it, He is to pour out His spirit upon all flesh, with the result not only that His sons and His daughters shall prophesy and see visions, but "they shall all be taught of God," until "the earth shall be full of the knowledge of God as the waters cover the great deep." (Joel II; 28-32; Isaiah XI; 9; Micah IV; 1-7; Isaiah XXXV; Isaiah LIV; 13.) That there was to be a new and final dispensation after the great apostacy from primitive Christianity foretold by the Apostles, is evident from the statement of Paul in his Epistle to the Ephesians. He says: "Having made known unto us the mystery of His will according to His good pleasure which He hath purposed in Himself, that in the dispensation of the fullness of times He might gather together in one all things in Christ, both which are in heaven and which are on earth, even in Him." (Eph. I; 9, 10.) How could this, the greatest of all dispensations, be ushered in without a Prophet and without revelation from God? Did the Almighty ever commence a dispensation since the world began without a Prophet to declare His word, and without revealing His will? The Apostle Peter calls this great dispensation "the times of restitution of all things spoken of by all the Holy Prophets since the world began," in which Jesus Christ is to come in glory. (Acts III; 20, 2l.) If all things are to be restored in that great gathering dispensation, then Prophets must be restored, revelation, angelic visitations, gifts, signs, miracles and all the manifestations of former times must also be restored. {246} For, the consummation of all things is to be accomplished, and the earth be prepared for the presence of its rightful ruler, its Redeemer and King. Be it known to all people that the Lord, in His infinite mercy, has once more opened the heavens and revealed Himself to man. The last dispensation has been commenced. The voice of Christ has again been heard. Angels have come down from heaven to earth. Prophets, Apostles and other inspired men declare the word and will of the Lord. A sacred record of the ancient people of a vast continent has been brought out of the ground and, united with the Jewish Bible, bears witness that God is the same yesterday, today and forever, and that by faith mankind in all ages may learn of Him and have communion with Him. The Gospel of Jesus Christ is being preached in all the world as a witness to all nations, baptism is administered by divine authority for the remission of sins, the Holy Ghost is conferred as of old, by the laying on of hands of men clothed with the Holy Melchisedek Priesthood, the unity of the faith is enjoyed, the sick are healed, prophecies are uttered, the gift of tongues and interpretation is attainable, and by visions and dreams and the witness of the Comforter, God is testifying to those who receive His word, that He has commenced a great latter-day work spoken of by His Holy Prophets. The man chosen of God to commence the work of the last dispensation was Joseph Smith, who was slain at Carthage, Illinois, for the word of God and the testimony of Jesus. No Prophet who ever lived on earth, except the Son of God Himself, accomplished a greater work, brought forth more truth or received greater revelations from on high than he. Having finished the grand mission required of him by the Lord, he sealed his testimony with his blood, and stands with the martyrs who will be crowned in the presence of God and the Lamb as Kings and Priests unto them forever. The truth of this testimony has been sealed upon the hearts of many thousands of people, who rejoice in the certain knowledge that they are accepted of God. And this knowledge may be obtained by every soul who shall believe in Christ, repent of sin, be baptized for the remission of sin, and receive the laying on of hands for the gift of the Holy Ghost. Therefore, oh reader! Come unto the light, obey the Gospel and be saved! This is the only way of eternal life and everlasting happiness in the Father's presence. {247} RAYS OF LIVING LIGHT. No. 10. BY CHARLES W. PENROSE. "Except a man be born of water and of the Spirit he cannot enter the kingdom of God." (John III; 5.) This sweeping declaration was made by Jesus Christ to Nicodemus, when that prominent Israelite visited the Savior at night. The Apostle Peter said concerning Jesus Christ: "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved." (Acts IV; 12.) The words of Peter were spoken when he was "filled with the Holy Ghost." The words of Jesus came from him as the Son of God. They vitally affect the whole human family. They being true, not a soul can enter into the kingdom of God unless he or she is a true believer in Jesus Christ, and has been born of the water and of the spirit. Even Christ himself had to comply with this law, in order to "fulfill all righteousness." He was born of the water in His burial by baptism in Jordan, and His coming forth from the womb of waters; he was then born of the spirit by the baptism of the Holy Ghost. Here is the example for all mankind, who are required to "follow in His steps." This is the "strait and narrow way." The question which naturally arises in the thoughtful mind on hearing these declarations is, "How could people believe in Jesus Christ when His name was not preached to them?" And coupled with that comes the query: "What has become of the many millions of earth's inhabitants who died without the opportunity of being born of water and of the spirit?" The heathen nations, worshiping false gods, knew nothing of Jesus as the Savior of mankind. Even the chosen people Israel who were under the Mosaic law, did not walk in that way of salvation. Since the days when the Apostles and other authorized servants of Christ administered the ordinances of the Gospel, and during the times when "darkness covered the earth and gross darkness the people," down to the present age when it is claimed by the Latter-day Saints that the Church of Christ, the Holy Apostleship, and the fulness of the Gospel have been restored, myriads of {248} good people have passed away without receiving that new birth in the manner that Christ declared to be essential. Have they all perished? Is it possible that they are doomed to destruction? Will the Eternal Father reject all these His children because they did not obey a law which was not made known to them? Justice, mercy, reason, and common sense revolt at such an idea. As Paul has it: "How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent?" (Rom. X; 14.) Yet the word of God must stand. It endureth forever, and He is no respecter of persons. "And He is to judge the secrets of all men by Jesus Christ according to His Gospel." It is for that reason that the Gospel was to be preached to "every creature." According to the notion prevalent in modern Christendom, there will be many millions of people shut out of the kingdom of heaven, because they did not believe in a Savior about whom they knew nothing. And it is taught that there is no possible chance of salvation for those who die without faith in Christ. Sectarians sing: "There's no repentance in the grave, nor pardon offered to the dead." The preachers of the sects limit the mercy of God to this probation. They teach that at death the soul goes either to heaven or to hell, and its state and condition is fixed forever. If this awful doctrine were true, Satan would gain the victory over Christ, claiming as his a vast and overwhelming proportion of the human family, leaving to our great Redeemer but a small and trifling troop out of the immense and countless hosts of the armies of humanity. The solution of this, to many, puzzling problem is simple in the light of the true Gospel of Christ restored in the latter days. "The mercy of God endureth forever." It is not confined to the narrow boundaries of this little earth, nor tied up within the limits of time. The spirits of men and women are His sons and daughters, whether if the body or out of the body. "His tender mercies are over ALL HIS WORKS." No one can be justly or mercifully judged by the Gospel without hearing that Gospel, and having the opportunity to receive or reject it. Why, then, should not the Gospel of Jesus Christ be made known to those who never heard it in the flesh, after they have left the body and dwell in another sphere? Do not all the sects of Christendom, almost without exception, believe that the spirit of man is immortal, and {249} is therefore living and sentient when the body is dead? And if that is true, are not the spirits of men and women able to receive instruction and information when out of the body? Is it not the spirit of man that receives and stores up intelligence conveyed through the bodily senses? Why should the change called death, which is the separation of the body and the spirit, cut off all means of divine communication to the living, immortal intelligent being that has simply "shuffled off the mortal coil?" There is no good reason why the spirit thus advanced one stage in its experience should not be capable of still further progress and of receiving light, knowledge, wisdom and religious teaching, especially if information essential to its eternal welfare was withheld while it dwelt in the body. Revelation as well as reason bears testimony that the word of God can be preached to the departed as well in the sphere to which they have gone, as on any part of this earthly globe. "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God. Being put to death in the flesh, but quickened by the spirit, by which also He went and preached unto the spirits in prison, which sometime were disobedient when once the long-suffering of God waited in the days of Noah; while the ark was a preparing, wherein few, that is eight souls, were saved by water." (I Peter III; 18-20). Here is a declaration which like a ray from the sun of righteousness, puts to flight the fogs and mists of modern eschatology and opens up to view a vast field of understanding, wherein the justice, wisdom and mercy of God are displayed in glorious review. The spirits of those rebellious people who were destroyed by the flood, after suffering about 2,000 years in their prison house, were visited by the Son of God while His body was lying in the sepulchre. This was in fulfillment of the prophecies of Isaiah concerning Him; for instance: "The spirit of the Lord God is upon me, because the Lord hath anointed me to preach tidings unto the meek; He hath sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound." (Isaiah LXI; 1). And further: "To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house." (Isaiah XLII; 7). And again: "That thou mayest say to the prisoners, go forth. To them that are in darkness, show yourselves." (Isaiah XLIX; 9). The common notion is that when Christ on the cross bowed his head and gave up the ghost, he went direct to {250} heaven, as it is supposed all good people do, but on the third day after this, when Christ appeared to Mary, he said unto her: "Touch me not, for I am not yet ascended to my Father." (John XX; 17). The time spent by the Savior between His death and His resurrection, instead of being in heaven was among the "spirits in prison," the captives whom He went to deliver. Thus Jesus could preach without His body, and the spirits whom He visited could hear also without their bodies. But what was the nature of His preaching to those who were held in captivity? Let Peter answer this question. "For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." (I Peter IV; 6.) Thus it appears that the same Gospel which was preached to men in the body was also preached to men out of the body, so that all might be judged by the same Gospel, which is to be preached to "every creature." That the message of deliverance to the captives and the opening of the prison to them that were bound was successful is evident from the scriptural statement concerning Christ: "He led captivity captive." (Eph. IV; 8). Jesus promised His disciples that the works which he did, they should do also. The mission and Priesthood which His Father gave to Him He gave to them also. It is therefore clear that the work of redemption commenced on earth will be carried on in the sphere beyond the veil. And that it will be performed in the latter times, may be learned without doubt from the prophecy of Isaiah concerning the end of the world, in which he foretells as one of the events of that period: "And it shall come to pass in that day that the Lord shall punish the host of the high ones that are on high and the kings of the earth upon the earth, and they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." (Isaiah XXIV; 20-22). The spirit of man when out of the body, being an intelligent entity, a thinking, progressive and responsible being, capable of hearing and believing or rejecting truth, must be also capable of repenting of evil and learning to do well. Thus the mercy of God can reach such a being independent of the mortal structure in which it was permitted to dwell on earth. The idea that the eternal future of man is fixed at death comes from a mistaken notion concerning "the judgment day." Both Christ and His Apostles taught that the time of judgment was set by the Father to take place "when the Son of Man shall {251} come in His glory, and all the holy angels with Him." (Matt. XXV; 31-46). Paul declared that Christ would come to judge the quick and the dead "at His appearing and His kingdom." (2 Tim. IV; 1). It was at that day that Paul expected to obtain "a crown of righteousness." (Verse 8.) And the time of the judgment is fixed in the book of Revelation to be after the resurrection from the dead, when "the small and the great shall stand before God, and the books shall be opened, and the dead shall be judged out of the things written in the books according to their works." (Rev. XX). The popular notion that final judgment takes place at the death of each individual, and that he is then and there exalted to heaven or thrust down to hell, is utterly wrong and unscriptural. Yet it has prevailed in Christendom for many centuries, and it remained for the Prophet of the 19th century, Joseph Smith, by divine inspiration to bring forth the glorious light in the midst of dense spiritual darkness, and show forth the mercy and goodness of Almighty God in providing means by which every soul of Adam's race, either in the body or out of the body, may learn the way of the Lord, the everlasting Gospel, the only plan of salvation. It is to be preached to all them that are dead who could not hear it while living in the flesh, and they can repent and turn unto God and be taught the things of His kingdom. The doctrine of purgatory, which is part of the Roman Catholic creed, is a perversion of this doctrine of Christ, but the idea of the former came from a misunderstanding of the latter. There is an intermediate state in which the spirits of the departed remain between death and the resurrection of the body, and, as will be pointed out in a succeeding tract, there are works which may be performed by the living in behalf of the dead, but only such as are impossible of performance in the spirit world. The Apostle Paul declared that Jesus Christ "gave Himself a ransom for ALL, to be testified in due time." (1 Tim. II; 6). The time has now come. The testimony of this great truth is proclaimed by Prophets and Apostles raised up in these latter days, and by the voice of Angles from Heaven, and by the witness of the Holy Ghost, which bears record of the Father and the Son. Let all people rejoice and praise the Lord for this new revelation of his loving kindness and tender mercies extended over all His works, and let His light shine to the uttermost parts of the earth and penetrate to the darkest abode of the regions behind the veil, that truth may triumph everywhere and God be glorified in the obedience and salvation of His children. {252} RAYS OF LIVING LIGHT. No. 11. BY CHARLES W. PENROSE. "Else what shall they do which are baptized for the dead? If the dead rise not at all, why are they then baptized for the dead?" (1 Cor. xv: 29.) This was an argument used by the Apostle Paul with the Corinthians, who doubted the doctrine of the resurrection of the body. It is evident that they were familiar with baptism for the dead. For, the Apostle was reasoning with them from what they knew. The influence of Greek philosophy affected the minds of the Saints at Corinth, and the Apostle found it necessary to write to them his splendid treatise, to convince them that as Christ was actually raised from the dead, so all mankind should be brought forth from their graves, as the Savior himself declared. And appealing to their good sense he asked the question why they were baptized for the dead, if, as some among them maintained, there was to be no resurrection of the dead. This doctrine, that the living could be baptized in behalf of the dead, has not been understood in the so-called Christian world for many hundreds of years. It was known to the early fathers, but became obsolete when the authority held by the Apostles and their associates was taken from the earth and spiritual darkness settled upon the world. Yet, if that was part of the doctrine of Christ in the Apostolic age, it is part of it now. But who among all the sects of the age teaches it? Who has authority to administer it? Who knows anything of the manner in which the ordinance should be solemnized? It is because of the profound ignorance of modern teachers of religion on this important subject that they endeavor, whenever the text given above is quoted, either to cover it with a cloud of meaningless explanation, or to treat it as unworthy of attention, or to set it aside as something "done away." In the revelation of the Gospel of Jesus Christ anew in the present age baptism for the dead was made known to the Prophet Joseph Smith as a necessary part of the doctrine of {253} Christ. Its purpose, the form of the ordinance, who should administer it, who should receive it, how it would affect both the living and the dead, and everything to render it acceptable to God and efficacious to the departed, was made known to the Prophet of the nineteenth century. It has already been demonstrated that the Gospel preached by our Savior and His Apostles to the living was also preached to the dead, that is, to the spirits of those who had once dwelt in the body on earth. Also that such persons are capable of receiving the truth, of faith, of repentance, of obedience and reform. It has been further shown that baptism for the remission of sins and the reception of the Holy Ghost by the laying on of hands, both ordinances to be administered by actual divine authority, are essential to salvation. But it will be evident to the thoughtful reader that while the internal or spiritual requirements of the Gospel can be complied with by disembodied persons, the outward and material ceremonies are of the body, and can only be performed on the earth. Water is an earthly element or composition of material elements, and pertains to this mundane sphere. It is for this reason that the living must be baptized for the dead. If those who die unbaptized are to obtain salvation the necessary ordinances will have to be attended to by proxy. If any professing Christian objects to the idea of salvation by proxy, the all-important fact that the entire plan of salvation hinges on that principle should be sufficient to sweep away the objection entirely and forever. "The wages of sin is death." "All have sinned and come short of the glory of God." Jesus of Nazareth died instead of sinners. The just was offered for the unjust. The innocent Christ was a substitute for the guilty men. The whole doctrine of the atonement rests upon the principle of salvation by proxy. Jesus is called the Captain of our salvation. He is the head of the host of the army of saviors. It was predicted by Obadiah the Prophet that, "Saviors shall come upon Mount Zion" in the latter days, and "the kingdom shall be the Lord's" (verse 21). And the inspired writer of the epistle to the Hebrews, speaking of those worthies who through faith performed great wonders and prevailed and obtained a witness from God in olden times, declared: "These all, having obtained a good report through faith, received not the promise, God having provided some better thing for us, that they without us should not be made perfect." (Heb. XI; 39, 40.) Thus the work of human redemption is to be carried on until all the people {254} of the earth shall be judged according to the Gospel, every soul having had an opportunity of receiving or rejecting it, either in the body or in the spirit state, and of obeying the ordinances thereof, either in person or vicariously, the living acting for the dead. At the first glance this doctrine may strike the modern Christian mind as new and dangerous, but the more it is investigated in all its bearings, the clearer its truth is made apparent, and the more glorious it becomes. The thought that those who receive and obey the Gospel of Christ in its fulness while in the flesh, can aid in the work of redemption for their ancestors who are in the spirit world, is most delightful to the reverent soul. It shows the value of those genealogies which Israel, the covenant people of God, were moved upon in olden times to preserve. It simulates the faithful in Christ to good works that they may become "Saviors on Mount Zion." It explains how the nations composed of millions upon millions of souls that never heard the Gospel or the name of Christ Jesus, may ultimately be redeemed and made heirs of salvation. It points out the way by which Christ shall eventually obtain the victory over Satan and prove himself "a ransom for all," presenting His perfect work to the Father, not one soul having been lost but the sons of perdition, who sinned unto death and could not be forgiven in this world or in the world to come. The ordinances for the dead, as revealed from heaven to the Prophet Joseph Smith, must be attended to in the way provided by the Lord or they will not be accepted of Him. They must be administered in sacred places built according to a heavenly pattern, and administered by those who have authority to loose on earth and it shall be loosed in heaven, to seal on earth and it shall be sealed in heaven. Persons who have themselves complied with the requirements of the Gospel, may be baptized and administered to in other necessary ordinances for and in behalf of their departed kindred and ancestors, as far back as their line of progenitors can be ascertained. This work must be attended to in Zion. This necessitates the gathering of the Saints, "the elect of God" from all parts of the earth. They are commanded of the Lord to come out of Babylon, that they "be not partakers of her sins and that they receive not of her plagues." (Rev. XVIII; 4). In compliance with this requirement they are gathered from all nations, "to the mountain of the Lord's house in the tops of the mountains, where they can learn of His ways and walk in His paths," and build up Zion, where {255} they can officiate as saviors and prepare for the coming of the great King. (See Micah IV; 1-4; Isaiah II; 2-5; Psalms CII; 16). The gathering of Judah is also to be accomplished in this dispensation of the fulness of times. Their gathering place is Jerusalem. They will return to the land of their forefathers chiefly in unbelief. A few of that race will begin to believe that Jesus of Nazareth is the Christ, but the masses of that people will not receive Him in that light until He comes and "His feet shall stand again on the Mount of Olives." He will then appear as their Deliverer from the hosts that will assemble against them for a spoil and a prey. They will then look upon Him whom their forefathers have pierced, and beholding the scars of the wounds He received when "He came to His own and His own received Him not," but hung Him upon the cross, will come to the understanding that Jesus is indeed the Son of God as well as the son of David, and is their Messiah, their Redeemer, and their King. They will then receive His Gospel, the only plan of salvation; "a nation will be born in a day unto the Lord;" and in the Temple that will be reared to His name they will officiate for their dead until all the links in the chain of their ancestry, back to the time when the Gospel was on the earth previous to the enunciation of the Mosiac code, the law of carnal commandments, are made complete. All the promises made to Israel and Judah through their Prophets will be fulfilled, and Christ will "reign in Mount Zion and Jerusalem" and fill the earth with His glory! (See Zech. XIV; 8-23; Jer. XXIII; 3-8; XXXII; 37-44; Ezek. XXXIV; 13-16; XXXVIII; 8-23; Ezek. XXXIX; Isaiah XXIV; 23). While the House of Judah is to rebuild Jerusalem, in expectation of a Messiah, but in unbelief of the Savior and His atonement, the descendants of the House of Israel which was scattered and dispersed among the nations, will gather as the elect of God to the latter-day Zion upon the land of Joseph in the tops of the mountains, where the House of God is "exalted above the hills," and where the revelations of His will are made known and the ordinances of His House for the living and the dead can be administered. The blood of Israel, though mixed with that of the Gentiles, is counted as the seed of Abraham to whom the promises of old were made, and not one of them will fail. Their gathering place is on "the land shadowing with wings" which Isaiah saw in vision "beyond the rivers of Ethiopia," where the Lord has "lifted up an ensign on the mountains," and from which His "swift messengers" {256} are now going forth as "ambassadors" of the great King and are bringing Israel from afar to "the place of the name of the Lord of Hosts, the Mount Zion." (Isaiah XVII.) There, in the Temple built to His name according to the pattern He has revealed, baptisms and all the ordinances necessary on earth in the work of salvation for the living and the dead, are performed by divine authority, and there the Spirit of God is poured out in rich effusion, bearing witness to the humble of heart and contrite of spirit that they and their labors of love are accepted of Him and sealed and recorded in heaven. There "the wilderness and the solitary place have been made glad" because of them. The parched ground and the thirsty land have brought forth springs of water, the desert is made to "blossom as the rose." There the ransomed of the Lord have come to Zion with songs of everlasting joy. "The place of their defense is the munition of rocks," and they are looking for the time which is near at hand, when they shall behold "the King in His beauty." (See Isaiah XXXV; also XXXII; 13-20; XXXIII; 15-17; XLIX; 22-23; LII; 7-12; Psalm CVII; 1-7; 33-43; Isaiah XLI; 18-20.) From the foregoing it will be seen that our Heavenly Father is not bound by the small notions and narrow creeds of modern religious sects and teachers. "His ways are not as man's ways nor His thoughts as their thoughts." "As high as the heavens are above the earth," so is His plan of salvation above the inventions of the worldly wise. The Gospel is to be preached to every responsible and accountable creature. They who do not hear it while in the body will hear it in the spirit world, and even those who through folly and darkness received it not will, after having been beaten with "many stripes" and having paid the "uttermost farthing" of the debt thus incurred, have mercy extended to them when justice has been satisfied, and at length through the ministration of the Holy Priesthood of God on earth and behind the veil, and the ordinances performed in person or vicariously, all the sons and daughters of God in the race of Adam will come forth from the grave; and finally "every knee shall bow and every tongue confess that Jesus is the Christ to the glory of God the Father." Then Jesus, having finished His work of redemption, will present it to the Eternal Father, that He may be all in all. This glorious work for the salvation of the human family is now in progress under the revelation and authority of the Most High, and no matter how much it may be opposed by ignorance or malice, by Satan or foolish men, it will go on {257} to complete and glorious victory. Evil will be overcome, darkness dispersed, Satan and his hosts be bound, the earth and its inhabitants be redeemed, Paradise will be restored, Eden will bloom again, Christ will reign as King, the Tabernacle of God will be with men, and all things above, beneath, around, will sing praises to the Most High, to whom be glory and dominion forever. Amen. _"I have had sufficient experience in this work to know that the hand of God is in it; that it is controlled and guided by His spirit and by revelation from Heaven. It is the design of God to establish his Kingdom upon earth to be thrown down no more."_ --_Wilford Woodruff_. _There is no other way beneath the heaven that God hath ordained for man to come to Him, except through faith in Jesus Christ, repentance and baptism for the remission of sins; then follows the promise of the gift of the Holy Ghost. Any other course is in vain._ --_Joseph Smith, The Prophet_. {258} RAYS OF LIVING LIGHT. No. 12. BY CHARLES W. PENROSE. "Ye shall know them by their fruits. Do men gather grapes of thorns or figs of thistles?" so said the Savior of mankind, (Matt. VII; 16). The Latter-day Saints, or "Mormons" as they are commonly called, have been derided and persecuted and all manner of evil has been spoken against them, even by people who call themselves Christians. That in this false witness has been borne against them, may be definitely proved if the criterion given by Christ is accepted. Having obeyed the Gospel as restored to earth by angelic visitations and administered by divine authority, large numbers of the Saints have congregated in the valleys of the Rocky Mountains in obedience to the command, "Gather my Saints together unto me, those that have made a covenant with me by sacrifice." (Psalm L; 5). And also: "Come out of her (Babylon) my people, that ye be not partakers of her sins and that ye receive not of her plagues." (Rev. XVIII; 4). In the year 1847 a company of Pioneers, led by the Prophet Brigham Young, successor of the Martyr Joseph Smith, who was slain for the Gospel's sake, marched from the Missouri River across prairies and mountains, sand wastes and rivers, through the wilderness known as the Great American Desert, to the place in the mountains where they had been directed by Joseph Smith when living with them in Nauvoo. On July 24th of that year they halted in the valley of the Great Salt Lake, beheld by Brigham Young in vision before they commenced their weary journey. Not a human habitation was to be seen. The sun-baked land brought forth sagebrush and weeds. Rain was almost unknown and the melting snows from the mountain tops came down but in narrow and scanty streams. But they plowed the parched ground and turned upon it the trickling waters; they sowed in faith and trusted in God for the harvest which alone could save them from starvation. The little band was composed of but 147 persons who had left civilization more than a thousand miles behind. Today nearly three hundred thousand people, gathered from all parts of the world, dwell in peace and harmony in flourishing cities {259} and towns or upon fruitful farms and luxuriant ranches, reaping the results of thrift and industry and the blessings of God upon the land and upon their labors. In the cities are fine residences, comfortable cottages, business establishments, manufacturing enterprises, broad streets lined with magnificent trees and with clear streamlets on either side, lighted by electricity and supplied with pure water from works owned by the people. Grand school houses have been erected, spacious places of worship, noble public buildings and splendid temples costing from one million to four million dollars each. All kinds of grains and fruits and flowers are produced in abundance; the rainfalls have wonderfully increased, springs have burst forth in dry spots, grass grows on the hillsides and in the meadows, cattle and sheep graze on a thousand hills, and the face of nature smiles and shines with beauty. This marvelous transformation has been brought about by the blessings of Almighty God upon the faith and works of His Saints gathered from afar. Zion that brought good tidings--the everlasting Gospel restored to earth--has gone up "into the high mountain." The spirit has been poured out from on high, and the wilderness has become a fruitful field. "The people of the Lord dwell in peaceable habitations, in sure dwellings, in quiet resting places." They are sowing "beside all waters." "The wilderness and the solitary place is glad for them, the desert rejoices and blossoms abundantly." They are the "ransomed of the Lord, and have come to Zion with songs of everlasting joy." (See Isaiah XL; 9; XXXII; 15-20; XXXV; 1-10). Every Sabbath day the children assemble in Sunday schools under a system which is not excelled in any part of the world. In the afternoon and evening the Saints assemble in their Tabernacles and meeting houses, and receive instruction by the voice of inspiration and the reading of holy writ. Societies are organized for the instruction of juveniles, of young men and women, of ladies of mature age and for all classes of the community. To serve God and keep His commandments is held up as the first duty of His people. To labor for the salvation of the living and the redemption of the dead is placed above all earthly consideration. The Church has now in the mission field fifteen hundred or more missionaries, traveling "without purse and scrip," without pay of any kind, depending upon God and friends whom He may raise up to them for their daily sustenance. The Church organization revealed from heaven is recognized by all who investigate, as the grandest and most complete ever known on earth. The {260} industry, order, devotion, unity and brotherly love displayed by the Latter-day Saints are the admiration and commendation of both friend and foe. The work they have performed under divine direction is a marvel to all who have visited the cities of the Saints or know of their achievements. What is the tree that has brought forth these excellent fruits? It is the Church of Jesus Christ of Latter-day Saints. Let the tree be judged by its fruits. It is true that the "Mormons" are a people who have been "everywhere spoken against," but this was a characteristic of the Saints in the original Christian Church. Paul said: "They that live godly in Christ Jesus shall suffer persecution." Jesus exclaimed: "Woe unto you when all men shall speak well of you." He prophesied of his disciples: "Ye shall be hated of all nations for my name's sake." But there are a number of brave men who, after visiting Utah, have not been afraid to speak their honest sentiments concerning that despised people. Among them are the following, whose published remarks are but samples of others that might be adduced: Bishop D. S. Tuttle of the Episcopal church, who resided in Salt Lake City, had the following in the New York Sun: "We of the East are accustomed to look upon the Mormons as either a licentious, arrogant, or rebellious mob, bent only on defying the United States government and deriding the faith of the Christians. This is not so. I know them to be honest, faithful, prayerful workers, and earnest in their faith that heaven will bless the Church of Latter-day Saints. Another strong and admirable feature in the Mormon religion is the tenacious and efficient organization. They follow with the greatest care all the forms of the old Church." Henry Edger says, in the New York Evolution: "Driven by mob violence from one state to another, despoiled of their legitimate possessions--fruits of honest toil--this despaired and grossly wronged people found their way at last across the trackless desert and by an almost unexampled perseverance and industry created an oasis in the desert itself." Elder Miles Grant, editor of the World's Crisis, says: "After a careful observation for some days we came to the settled conclusion that there is less licentiousness in Salt Lake City than in any other one of the same size in the United States; and were we to bring up a family of children in these last days of wickedness, we should have less fears of their moral corruption were they in that city than in any other." Gov. Safford of Arizona wrote as follows: "They have no {261} drones, and the work they have accomplished in so short a time is truly wonderful. All concede that we need an energetic, industrious, economical and self-relying people to subdue and bring into use the vast, unproductive lands of Arizona. These Mormons fill every one of the above requirements." Gen. Thomas L. Kane of Pennsylvania, after four years experience with the Mormons, declared: "I have not heard a single charge made against them as a community, against their habitual purity of life, their willing integrity, their toleration of religious difference of opinion, their regard for the laws, their devotion to the Constitutional government under which we live, that I do not from my own observation or upon the testimony of others know to be unfounded." Chief Justice White, sent to Utah by the U. S. government, testified: "Industry, frugality, temperance, honesty are with them the common practices of life. This land they have redeemed from sterility and occupied its once barren solitudes with cities, villages, cultivated fields and farm-houses, and made it the habitation of a numerous people, where a beggar is never seen and alms-houses are neither needed nor known." The late Hon. Bayard Taylor, U. S. minister to Germany, remarked, "We must admit that Salt Lake City is one of the most quiet, orderly and moral places in the world. * * * The Mormons as a people are the most temperate of Americans. They are chaste, laborious and generally cheerful, and what they have accomplished in so short a time under every circumstance of discouragement, will always form one of the most remarkable chapters in our history." Notwithstanding the facts set forth in the foregoing, the Congress of the United States was moved upon for several years by anti-Mormon preachers of different sects, and by petitions from good, pious, but deceived "Christian" people, also by adventurers who desired to profit by inroads upon the Mormons, to enact stringent and oppressive measures looking to the suppression of what they called "Mormonism." It was thought by the enemies of the Saints that they could be driven again from their possessions, as they had been driven by mob violence from the states of Missouri and Illinois, where their property became a prey to their so-called Christian persecutors, and where many of their number were brutally murdered in cold blood, their Prophet and Patriarch, Joseph and Hyrum Smith, being among the number. For some time these efforts gave great promise of success. Much suffering was endured by the Saints, but they possessed their souls in patience, having faith in the promises of God made to {262} them through their Prophets and Apostles, and the testimony of the Holy Spirit. The day of their deliverance from this injustice, sorrow, and tribulation has come. Their true character has been measurably recognized, and Utah has been admitted into the Union as a free and sovereign State, on an equal footing with the other states in the Federal compact. There yet remains in the world great ignorance concerning the Latter-day Saints, their purposes and works, their doctrines and teachings, and the spirit and power of their faith. To these they invite the investigation of every rational mind. They urge comparison of their principles, their Church and the ordinances, gifts, and spirit thereof with those set forth in the New Testament, in contrast with the contending and discordant religions of modern Christendom. They know that they have received the truth, and that God has revealed it in the present age. They have received a divine witness, every one for himself. They are building up Zion in the West. They are sending forth the Gospel into all the world as a witness to the nations before the end shall come. This is a day of warning. It will be followed by a time of judgments. The Lord is about to shake terribly the kingdoms of this world. War, pestilence, famine, earthquake, whirlwind, and the devouring fire, with signs in the heavens and on the earth, will immediately precede the great consummation which is close at hand. These are the last days. All that has been foretold by the Holy Prophets concerning them is about to be literally fulfilled. The everlasting Gospel has been restored to the earth as one of the signs of the latter days. Israel is being gathered. The elect of God are assembling from the four quarters of the earth. The way is opening for the redemption of Judah. Soon all things will be in commotion: "men's hearts failing them for fear and looking for the things that are coming on the earth." The places of refuge appointed are in Zion and in Jerusalem. The Lord, even Jesus the Messiah, will come to His Holy Temple. He will be glorified in his Saints, but will "take vengeance on them that know not God and obey not the Gospel." He will break in pieces the nations as a potter's vessel. He will sweep the earth as with a besom of destruction. He will establish righteousness upon it and give dominion to His people. "The meek shall inherit the earth and the wicked be cut off forever." Therefore, repent and turn unto Him all ye nations, and obey Him all ye people, for these words are true and faithful and are given by His spirit! Salvation has come unto you; reject it not lest ye fall and perish. The time is at hand! {263} A FRIENDLY DISCUSSION UPON RELIGIOUS SUBJECTS. _(Compiled from a Work Entitled "Mr. Durant of Salt Lake City.")_ BY BEN E. RICH. This pamphlet is written in the form of a conversational discussion, because in this style information to the reader can be conveyed by a method that is at once simple and agreeable. The scene of this narrative is a small town in the southwestern part of Tennessee, which we shall call Westminster. In this pretty village is a home of entertainment for strangers. It can scarcely be termed a hotel as it partakes largely of the character of a private residence with accommodations for a limited number of guests, and visitors are attracted to it by its home-like characteristics. A planter named Marshall was the proprietor of the premises, which are known as Harmony Place. At the particular time of which we write (Sept., 189-), the house had three guests--a lawyer named Brown, who had selected Westminster as a place favorable for the establishment of the practice of his profession; a physician named Slocum, who had a similar intention, and a clergyman named Fitzallen, a tourist who was traveling in the pursuit of health and pleasure. At this time another visitor made his appearance. He was an attractive looking man aged about thirty, with genial manners and a striking clear method of presenting his thoughts in the course of conversation. This was Charles Durant, who hailed from the West. The evening of the first day that marked the stranger's advent into Westminster saw the entire _personnel_ of Harmony Place on the veranda. One subject after another was taken up, discussed and disposed of, or at least laid aside to give way to some other. The conversation proceeded from point to point until the topics of {264} the quiet gathering assumed more the aspect of an intellectual _melange_ than anything else. Two subjects which agitate us nationally and sometimes locally more than any other--politics and religion--had, so far escaped; they had not, however, been unthought of, and presently the latter was begun by the minister saying: "Representing to some extent, as I do, the church, I am pleased to be able to state that in the matters of organization, discipline and places of worship, America is thoroughly Christianized." "I partially concur with you," said the lawyer, "and yet I belong to no church at all--do not, in fact, endorse Christianity as a department of civilized life." "Why, how is this?" said Fitzallen, "I thought nearly everybody in this country must be orthodox to some extent, at least." "Not so with me, I assure you," the other replied, "and the strange part of it is, that my views are the result of investigation and the peculiar explanations of those who make religious teaching their calling. Those who accept the creeds which are supposed to base their tenets upon the Bible, do not, it appears to me, live up to their professions, and the clergy--no offense intended--are more addicted to money-getting than soul-saving." The stranger from the West was listening to all this with the air of one deeply interested. It was as if a desired opportunity had come, and he was not reluctant about replying when questioned as to his own views. It came when the churchman, after announcing his determination to "labor" with the infidel, turned to the newcomer and said: "I do not know whether you will be for or against me in this discussion, but as you come from what we of the East are prone to regard as the land where restraints are not severe, I presume you are disposed to assist him rather than me." "Well, gentlemen," said Durant, "this topic interests me, and while I and my opinions are unknown to you all, I will, if agreeable to you, endeavor to throw some light upon the subject. I am a believer in religion and lay claim to a testimony of the truth of the gospel of Christ from a divine source, and yet I often find myself opposed by ministers." "I cannot imagine why this should be the case," said Fitzallen, "if you are, as you state, a true believer in Christ and have a witness of Him." "If you will permit me to ask a few questions during your conversation with Mr. Brown, I may be able to take a general {265} part in the discussion, provided, however, that should we differ upon any point it will be in a friendly manner." "Certainly," said the clergyman, "I am sure it will be a pleasure to me to have you join in our conversation, and I do not doubt that Mr. Brown and the other gentlemen feel the same way." The entire party expressed approval of the proposed interchange of opinions. "Then, Mr. Brown," said Fitzallen, "what particular part of the Christian faith appears to you as being the most difficult to understand?" "I confess there are many. However, let us commence with one of the principles of your belief. I will refer to some of the literature of the Church of England. The first article of religion contained in the Church of England Prayer-Book is: 'There is but one living and true God, everlasting; without body, parts or passions; of infinite power, wisdom and goodness; the maker and preserver of all things, both visible and invisible: and in the unity of this Godhead there are three persons of one substance, power and eternity--the Father, Son, and the Holy Ghost.' According to this, then, your belief is that the Father, Son and Holy Ghost are one person, without body, parts or passion." "You have certainly quoted correctly from the prayer-book; I fail to see anything wrong with that. What fault have you to find with it?" "I cannot form a conception of a God who has neither body, parts nor passions. So far as the Bible is concerned, I fail to see from what part of that book you derive such a conclusion." "Well, Mr. Brown, using your own language, 'so far as the Bible is concerned,' let us do as Isaiah commands, 'go to the law and to the testimony' (Isaiah viii: 20) and I will soon convince you that the Bible plainly sets forth the fact that the Father and the Son are one. In fact, Jesus himself declares that He and His Father are one (John x: 30). Is this not true?" "Excuse me," said Durant, "but is it not more reasonable for us to believe that He meant that He and His Father are united in all things as one person?--not that they are actually one and the same identity?" "Certainly not," said the reverend, "our Savior meant just what He said when He declared that He and His Father were one." "I differ from you," said the stranger, "for He also asked {266} His Father to make His disciples one, even as He and the Father were one, as you will see by reference to John xvii:20 and 21, and by your argument it must have been His wish for those disciples to lose their separate and distinct identities." "Stranger," said Mr. Brown, "your view of the case, I must confess, appears reasonable." "Let me ask," said the preacher, "did not Jesus say, 'He that hath seen me, hath seen the Father.'" (John xiv: 9.) "Yes," said the westerner, "for as Paul says, 'He was in the express image of His (Father's) person' (Heb. i: 3), and this being the case, Jesus might well give them to understand that when they had seen one they had seen the other. When Jesus went out to pray, He said, 'O, my Father, if it be possible let thus cup pass from me: nevertheless, not as I will, but as Thou wilt.' (Matt. xxvi: 39.) Now then, to whom was our Savior praying? Was he asking a favor of himself?" "Oh, no; He was then praying to the Holy Spirit." "By such admission you have separated one of the three from Jesus, for in the beginning you declared that the three were one; and now that we have one of the three separated from the others, let us see if we can separate the other two. In order to do this, I refer you to the account of the martyrdom of Stephen. While being stoned to death he looked up to heaven and saw the glory of God, and that Jesus was standing on the right hand of God. (Acts vii: 55.) Would it not be impossible for a person to stand on the right hand of himself? In further proof that Jesus is a separate person from the Father we will examine the account of His baptism. On coming up out of the water, what was it that lighted on Him in the form of a dove?" (Matt. iii: 16.) "We are told it was the Spirit of God." "Exactly! And whose voice was it that spoke from the heavens, 'This is my beloved Son in whom I am well pleased!' (Matt. iii: 17.) Now, mind you, there was Jesus, who had just been raised from the water, being one person, the Holy Ghost which descended from above and rested upon Him in the form of a dove, making two personages; and does not the idea strike you very forcibly that the voice from heaven belonged to a third person? And then again I will draw your attention to--" The churchman was getting heated. Said he: "These are things which we are not expected to understand; and, my young friends, I would advise you to drop such foolish ideas, for--" "Excuse me. Did you say 'foolish ideas?' Why, my dear {267} sir, we are told in the Bible that 'This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou has sent.' (John xvii: 3.) Therefore it should be our first duty to find out the character and being of God. You say we are not expected to understand these things, while the Bible says these are what we must understand if we desire eternal life. It also says we can understand the things of man by the spirit of man, but to comprehend the things of God we must have the spirit of God; and as you profess to be one of His servants, you are presumed to be in possession of the necessary light to understand the true and living God, also Jesus Christ whom He sent. You say God has no body; did our Savior have one? If so, then His Father had one, for I have just proved by the words of Paul that Christ was in the express image of his person. (Heb. i: 3) Jesus appeared in the midst of His disciples after His resurrection with a body of flesh and bones, and called upon His disciples to satisfy themselves on this point by touching Him; 'for,' says He, 'a spirit hath not flesh and bones as ye see Me have.' (Luke xxiv:39.) Then He called for something to eat and He did eat (verses 42, 43), and with this tangible body He ascended into heaven and stood, as Stephen says, on the right hand of God. (Acts vii:55.) Now if He has no body, what became of the one He took away with Him?" "This is nonsense! You know that God is a spirit, and I think we would better not delve too deeply into matters which we are not permitted to comprehend." "Pray listen a while longer, for I have yet more to say in regard to what you call nonsense, although if it be such, I must insist that it is Bible nonsense. You say God is a spirit; does that prove He has no body? We are also told we must worship Him in spirit. Am I to understand from this that we must worship him without a body? Have you a spirit? Yes. Have you also a body? Yes. Were you made in the image of God, body and spirit? So says the Bible. Man was created in the image of God. (Gen. i: 26, 27.) Then God has a body and, consequently, must have parts. Moses talked with Him face to face, as one man talks with another (Ex. xxxiii: 11), and he also saw His back parts. He promised (Num. xii: 8) to speak with Moses mouth to mouth. We are told in the fifth chapter of Deuteronomy that He has a hand and arm. The Psalm (cxxxix: 16) tells us He has eyes, and Isaiah (xxx: 27) says He has lips and tongue. John describes His head, hair and eyes. (Rev. i: 14.) And as for passions, we are told in the Bible that He exercises love and is a jealous God. Are {268} these not parts and passions? It would appear that all who believe in the Scriptures must conclude that they are parts and passions, and that the Creator is a God after whose likeness we are made." "Well, I had no idea when I commenced this conversation with Mr. Brown that I was to find such an antagonist in yourself. One would naturally come to the conclusion that you had made the Bible a study." "I have as a Christian studied the record; in fact, at a very early age my parents required me to commit and remember a very important verse in that good old book. It is found in the fifth chapter of the gospel according to St. John, being the 39th verse, and reads as follows: 'Search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of me.'" "That is proper, but I must again warn you against plunging into mysteries which we cannot understand." "But Peter tells us that 'no prophecy of the Scripture is of any private interpretation' (II. Peter i:20), and these are the things which we should seek for information upon; for lack of information by the ministers upon these points is to a great extent, the cause of many persons being in Mr. Brown's frame of mind today." "If your assertion be correct, perhaps it would be better for me to withdraw and leave Mr. Brown in your hands." "I beg your pardon," said Durant, "I did not mean to offend you; I will endeavor to be more careful during the rest of the conversation." "We will resume the discussion at another time. Tonight I only intended remaining a short time, having an important engagement; so, if you will excuse me, I will wish you all good evening." "Well," said Mr. Brown, "things have taken a very peculiar turn. I seem to be out of the contest. I have heard more that appears reasonable from you, Mr. Durant, regarding religion than ever before in my life, and I must also admit that if my early teaching on religious matters had been of this character, I believe I would have been a Christian. I am somewhat familiar with the doctrines of different Christian societies, and from the way you express yourself regarding the personality of God, I would like very much to hear your views regarding other differences. Do you disagree with these ministers very much on other principles?" "I am afraid the difference on many important principles is just as great as that concerning the personality of God. But {269} if you really desire to go with me in this search after the kingdom of God, and the others are willing, I assure you it will give me great pleasure." Unanimous approval was expressed at once, and Mr. Brown continued, saying: "I never before had as great a desire in this direction, and must confess that my curiosity has become quite aroused." "Then," said Durant, "we will take King James' translation of the Scriptures as the law-book, and 'Seek ye first the kingdom of God' for our text; and if we should discover before we have finished that the teachings of men differ greatly from the teachings of Christ, I will be somewhat justified in saying that religionists have 'transgressed the laws, changed the ordinance, broken the everlasting covenant.'" (Isaiah xxiv: 5. Jere. ii: 13.) "Very well," said Mr. Brown, "I will proceed," and obtaining the family Bible he continued: "And should your assertions prove correct, it would account for the increase of infidelity, and it might also cause others as well as myself to stop and consider. Now, then, to the 'law and testimony.' Give me the chapter and verse, that I may know you make no mistake." The doctor then for the first time took part, saying: "I am also becoming very much interested, and think I shall join you with my Bible. Let us all come into the circle." "All right, we will examine the Gospel of Jesus Christ from the Bible, principle by principle. In order to have a clear understanding concerning this, it will be necessary for us to go back to the days of our Father Adam. Through the transgression of our first parents, death came upon all the human family, and mankind could not, of themselves, overcome the same and obtain immortality. To substantiate this, see first, second and third chapters of Genesis, Romans 5th chapter and 12th verse, and I. Corinthians 15th chapter and 21st and 22nd verses. But in order that they should not perish, God sent His Son Jesus Christ into the world to satisfy this broken law and to deliver mankind from the power of death. (John iii: 16; Romans v: 8; I. John iv: 9.) And as all become subject to death by Adam, so will all men be resurrected from death through the atonement of Christ (I. Cor. xv: 20-23; Rom. v: 12-19), and will stand before the judgment seat of God to answer for their own sins, and not for Adam's transgression. (Acts xvii:31; Rev. xx:12-15; Matt. xvi:27.) Am I right as far as I have gone?" "Yes," said the doctor, "I have been following you with your quotations, and find them correct. Proceed." {270} "Then I have proved one of the principles of some of the so-called Christians incorrect, for they do not believe that the wicked will have the same chance of resurrection as the righteous. Jesus Christ did not die for our individual sins, except on condition that we conform to the plan He marked out, which will bring us a remission of our sins. The only way we can prove that we love Him is by keeping His commandments (John xiv: 15); therefore, if we say we love God and keep not His commandments, we are liars and the truth is not in us. (I. John ii: 4.) I think I have proved to your satisfaction that there is something defective in their understanding of the attributes of God, and I think I can prove also that they do not keep His commandments. Christ has given us to understand two things which you must remember while on this search after the 'kingdom of God.' First, that we must follow Him; secondly, that when He left His disciples He was to send them the Comforter that would lead them into all truth; therefore we must follow Christ and accept all the principles which were taught by His disciples while in possession of the Holy Spirit, though it should prove the whole world to be in error." "Thus far your arguments are reasonable, also in accordance with Holy Writ; and as there is no other name given us except Jesus Christ whereby we can be saved (Acts iv: 12), you may now lay before us the conditions; but give us chapter and verse as I said before, that we may know you speak correctly." "We will now examine into the conditions; but first remember that God does not send men into the world for the purpose of preaching contrary doctrines, for this always creates confusion, and God is not the author of confusion, but of peace. (I. Cor. xiv: 33.) Paul has said if any man teach another gospel let him be accursed. (Gal. i: 8, 9.) The first condition is this: To believe there is a God (not the kind mentioned in the English prayer-book), but the God that created man in His own image, and to have faith in that God and in Jesus Christ whom he has sent." "Go on," said the party in concert. "Well," continued Durant, "the kind of faith required is that which will enable a man, under all circumstances, to say, 'I am not ashamed of the gospel of Christ; for it is the power of God Unto salvation.' (Rom. i: 16.) This is the kind of faith by which the worlds were framed; by which Noah prepared an ark; by which the Red Sea was crossed as on dry land; by which the walls of Jericho fell; it was by faith that kingdoms were subdued; righteousness was wrought; {271} promises were obtained, and the mouths of lions were closed. (Heb. xi: 32, 38.) This faith comes by hearing the word of God (Rom. x: 17), and the lack of this faith and the absence of prayer and fasting caused even the Apostles to fail on one occasion in casting out devils. (Matt. xvii: 14, 20.) No wonder, then, that without faith it is impossible to please God. (Heb. xi: 6.) Faith, then, is the first grand stepping-stone to that celestial pathway leading towards salvation. The more we search into eternal truth, the more we discover that God works upon natural principles. All the requirements which He makes of us are very plain and simple. How natural that the principle of faith should be the primary one of our salvation! With what principle are we more familiar? Faith is the first great principle governing all things; but great as it is, it is dead without works. (James ii:14-17.) We must not expect salvation by simply having faith that Jesus is the Christ, for the devils in purgatory are that far advanced. (James ii: 19.) In fact, if you will read the entire second chapter of James you will see that faith without works is as dead and helpless as the body after the spirit has departed from it. It is folly to think of gaining exaltation in His presence unless we obey the principles he advocated (Matt. vii: 21), for no one speaks truthfully by saying he is a disciple of Christ while not observing His commandments. (John viii:31.) In fact, the only way by which man can truthfully say he loves Jesus Christ is by keeping His commandments." (John xiv: 12-21.) "Is it not recorded in Holy Writ," said the doctor, "that if we believe in the Lord Jesus Christ we shall be saved?" "You have referred to the words used by Paul and Silas to the keeper of the prison. These disciples were asked by this jailer what should he do to be saved, and was assured, as you have quoted, 'Believe on the Lord Jesus Christ and thou shalt be saved, and thy house.' Then the disciples immediately laid before them those principles which constitute true belief, and not until this man and his house had embraced the principles taught by these disciples were they filled with true belief and really rejoiced. (Acts xvi: 31, 33.) You see by this example that we must not deceive ourselves by thinking that we can be hearers of the word only and not doers. (James i: 22, 23.) "But," said the lawyer, "here is a passage found in the tenth chapter of Romans, which, in my opinion, will be difficult for you to explain. The passage referred to reads as follows: 'If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the {272} dead, thou shalt be saved.' Now, then, it looks to me as if salvation is here promised through faith alone. How do you explain it?" "Very easily. Let us thoroughly examine this passage in all its different phases. In the first place, this letter was written by Paul to individuals who were already members of the church. They had rendered obedience to the laws of salvation, and having complied with those requirements were entitled to salvation, providing their testimony remained within them like a living spring; and in order that they should not become lukewarm, Paul exhorted them to continue bearing testimony of the divinity of Christ, and not let their hearts lose sight of the fact that God had raised His Son from the dead, and inasmuch as they kept themselves in this condition, salvation would be theirs. This is the only sensible view one can take of this passage. Unquestionably Paul was speaking to sincere members of the church, who had been correctly initiated into the fold of Christ, not aliens living 1800 years after." "That appears to be correct, but further on in the same chapter we find this expression: 'For whosoever shall call upon the name of the Lord shall be saved.' It appears to me here that reference is not made to those who had embraced the gospel and those who had the faith, but salvation is made general to whomsoever shall call upon the name of the Lord." (Rom. x: 13.) "Exactly, but the next verse gives an explanation so simple that none can fail to understand it: 'How, then, shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard, and how shall they hear without a preacher? So, then, faith cometh by hearing, and hearing by the word of God.' In other words, if there is faith, there have been works, and having true faith, no person will remain in that condition without complying with further works of salvation to which that faith urges him." "I see," said Brown, the others remaining silent, but interested; "you are right." "Now, then, gentlemen," said Durant, "I maintain as before stated, that faith is the first principle of the gospel leading to salvation, but it will not bring us to the summit of the ladder--water--without the other principles." "Well, suppose we accept this as the first round in the ladder, where will we find the second?" "The second follows, just as naturally as the second step follows the first when a child learns to walk. When faith in God is once created, the knowledge that we have at some {273} time, perhaps many times during our lives done things displeasing to Him, naturally follows immediately, therefore repentance makes its appearance as the second principle of the gospel. When John came preaching in the wilderness, as the forerunner of Christ, his message to the people was, 'Repent ye; for the kingdom of heaven is at hand.' (Matt. iii: 2.) When Jesus came into Galilee preaching the gospel of the kingdom of God, it was with a message calling them to repentance. (Mark i: 15.) When He chose His disciples and began sending them forth it was to call mankind to repentance. (Mark vi: 7-12.) When He upbraided the cities wherein the most of His mighty works were done, it was because they repented not. (Matt. xi: 20.) True repentance is that which will cause him who stole to steal no more; that which will keep corrupt communications from our mouths; that which will cause us to so conduct our walks through life as not to grieve the Spirit of God; that which will cause all bitterness, wrath, anger and evil speaking to be put away from us, and will make us kind one to another, tender-hearted and forgiving, even as God for Christ's sake has forgiven us. (Ephesians iv: 28-32.) When he who has committed a sin shall commit it no more, then he has repented with that Godly sorrow which worketh repentance to salvation, and not with the sorrow of the world, bringing with it death. (II. Cor. vii: 10.) When a sinner thus repents more joy is found in heaven than over ninety and nine just persons who need no repentance. (Luke xv: 7.) This, then, is the second round in the gospel ladder according to the plan given us by the master, and without it, faith is of no substantial benefit." "Your reasoning is both logical and just," said Brown, "and no one can find any fault with those doctrines. This world of ours would certainly be more pleasant if these things were followed, and when a person is filled with that kind of faith, and has truly repented, it must be clear that he is entitled to salvation." "But he must not stop at that," the speaker went on; "there are other principles just as necessary for him to obey. If I am in possession of enough faith to convince me that I have sinned against you, and the knowledge of this causes me sincerely to repent, I must not and cannot rest until I am satisfied I have your forgiveness for the wrong. So it is with sinning against God and His laws; He has marked out the path of repentance and it is our duty to follow that divine way until we arrive at the sacred altar of forgiveness. Sin must be forgiven before it can be wiped out, and God in His wisdom {274} selected and placed in His church water baptism for this purpose. It is a means whereby a man can receive remission of sin." "And do you really believe that Baptism brings remission of sin?" queried the lawyer. "Certainly; provided, however, honest faith and sincere repentance go before it, and the ordinance is administered in the proper way by one endowed with divine authority; otherwise I believe it is of no avail whatever." "It seems to me you surround the principle of baptism with more safeguards than anyone else of whom I have ever heard." "Perhaps I do, and yet it should not be the case. Every principle of the gospel should be well and carefully protected, and the failure on the part of man to do this is the main cause of so many different so-called plans of salvation existing among us today, when there should be only one true and perfect plan, as found in the days of Christ." "It does seem strange that there should be so many roads leading, as is claimed, in one direction. I declare, I never thought of that before." "Well, we will try to cover all those points before we finish. Let us examine this principle. Let us see if the idea of water baptism appears reasonable. The Lord has wisely and kindly selected this form of ordinance for the remission of sins. It was with this object in view that John advocated the principle. (Mark i: 4.) Peter promised it on the day of Pentecost. (Acts ii: 38.) Saul also received aid to arise and have his sins washed away. (Acts xxii: 16.) And so it was taught by different disciples as a means whereby God would remit sins." "And as you have already stated, there are various modes of baptism among various sects. What is your method?" "The only correct form is that explained in the Bible. Baptism was performed anciently by immersion, in fact no other mode was thought of until centuries after the day of Christ. The word baptize is from the Greek _baptizo_ or _bapto_, meaning to plunge or immerse, and such noted writers as Polybius, Strabo, Dion Cassius, Mosheim, Luther, Calvin, Bossuet, Schaaf, Baxter, Jeremy Taylor, Robinson, and others, all agree that with the ancients immersion, and no other form, was baptism. The holy record itself explains the mode so plainly that even a wayfaring man may understand. John selected a certain place on account of there being much water. (John iii: 23.) Christ Himself was baptized in a river, after which He {275} came up out of the water. (Mark i: 5-10.) Both Philip and the eunuch went down into the water (Acts viii: 38, 39), and Paul likens baptism to the burial and resurrection of Christ, dying from sin, buried in water, and resurrection to a new life. (Rom. vi: 3-5.) Jesus declares that a man must be born of the water as well as of the spirit. (John iii: 5.) By being immersed we are born of the water, and we cannot liken baptism to a birth when performed in any other way. How mankind can accept any other form, in the face of all these facts, is more than I can account for. I think enough has been said to show that I am correct in my views regarding the object and mode of baptism, so now let us inquire who are proper subject." "Why, all who have souls to save, I suppose," said the doctor. "Yes, providing they have obeyed the two principles, already mentioned; that is, faith and repentance; for Christ commanded His apostles to teach before baptizing. (Matthew xxviii: 19 and 20.) The candidate must believe before he can be baptized (Mark xvi: 16). Before Philip baptized the people of Samaria they believed the gospel as he taught it. (Acts viii: 12.) When the eunuch asked for baptism at the hands of this same disciple, Philip answered: 'If thou believest with all thine heart, thou mayest.' (Acts viii: 37.) All persons, then, who are capable of understanding, are fit subjects for baptism, as soon as they believe and have repented. None are exempt, not even was Cornelius, who was so generous that a report of his good deeds reached the throne of God. His prayers were so mingled with faith that they brought down an angel from heaven; yet through baptism alone was it possible that he could gain membership in the fold of Christ. (Acts x.) We see, then, that all, except little children are proper subject for this ordinance, provided, as stated, they have faith, and have truly repented of their sins." "And do you claim that little children are exempt?" said the doctor. "I do; baptism is for the remission of sins, and little children being free from sin, are of necessity exempt." "I do not see how you make that doctrine accord with the teachings of the Bible. Did not Jesus say, 'Suffer little children to come unto me?'" "He did, but instead of administering the ordinance of baptism to them, He took them in His arms and blessed them, declaring at the same time that they were pure and free from sin like unto those who are in the kingdom of heaven. A little {276} child is free from sin, is pure in heart, in fact, is the great example of goodness which Christ points out for us to follow. (Mark x: 13-16.) Baptism, then, is for people who are old enough to embrace it intelligently, not for children who cannot understand its significance, and who already belong to the kingdom of heaven." "We have now examined three of the fundamental principles of the gospel of salvation. There is one more that I wish to touch upon, after which we will discuss a subject that is of more interest to you, perhaps, than any of these. The principle which I now wish to speak of is the gift of the Holy Ghost, which in olden times always followed obedience to the principles we have discussed, and when once received brought with it some of the gifts of the Holy Spirit. When the first sermon was delivered after the crucifixion of Christ, at the time when the apostles were endowed with power from on high, a multitude of people were pricked in their hearts, and asked Peter and the rest of the apostles what they should do. Peter answered this all-important question; and so far as authority to do so was concerned, we must admit that he, of all men at that peculiar time, was fully capable, for he was in possession of the keys of the kingdom of God, bestowed upon him by Christ himself. He was the senior apostle, and, with his brethren, had been endowed with power from above. Therefore, he, more than any minister of our day, occupied a place that enabled him to answer correctly, and with authority." "You are stating the case properly, but what did he tell them?" queried the man of law. "His answer is found in the second chapter of Acts, beginning with the 38th verse. You will observe that as soon as he discovered that they had faith, he taught them repentance, then baptism for the remission of sins, and followed these doctrines with a promise of the gift of the Holy Ghost." "Yes, commencing at the verse mentioned it says: 'Then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children and to all that are afar off, _even_ as many as the Lord our God shall call.'" "But how were they to receive the Holy Ghost?" "By the laying on of hands. When Peter went down into Samaria for the purpose of bestowing this gift on those whom Philip had baptized, he did it by the laying on of hands. (Acts viii: 17.) Ananias conferred it upon Paul in the same manner (Acts ix: 17), and Paul did the same in the case of those who {277} were baptized at Ephesus (Acts xix: 2-6); and when people received this birth of the Spirit (John iii: 5), they also received the promised blessings; they were entitled to the signs which He promised would follow; for, said He, 'These signs shall follow them that believe; in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover' (Mark xvi: 17, 18). We have now discovered the conditions: faith, repentance, baptism for the remission of sins, and the laying on of hands for the reception of the Holy Ghost, with the promise of Christ that the signs shall follow." "You must remember, my friend, that the signs were only given in order to establish the church in the days of the apostles; but now they are dispensed with and no longer needed." "To the law and to the testimony," replied Durant, "and give me chapter and verse to substantiate the assertion you have just made." "If you will read the 13th chapter of the 1st Corinthians, you will learn that 'whether there be prophecies they shall fail, and whether there be tongues they shall cease.'" "If you will take pains to read the two verses following, you will see that 'we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.' My friend, instead of this quotation proving that these things are done away, it establishes the assertion that they shall remain until perfection shall come. Surely no reasonable man will say that we have come to perfection." "I have understood that these gifts were no longer needed. This certainly is the conclusion that the ministers of the day have come to." "But this is not surprising to me, for this good old Bible declares that the time will come when the people will turn from sound doctrine to fables." (II. Tim. iv: 4.) "I must admit that you have convinced me that baptism is a necessity, and when I am baptized, the ordinance will be performed in the proper manner," said the doctor. "I am pleased to learn that, but I may have another surprise for you yet. May I ask, who do you intend shall baptize you?" "My minister, I suppose; why?" "If the words of the Bible be true, there may be a doubt as to whether your minister is authorized to baptize you." "Do you mean that these men, ministers of the gospel, have {278} no authority to officiate in that ordinance? I wonder what you will undertake next, but proceed, for I am now prepared for surprises." "I assure you, my dear sir, I only wish to refer to a few doctrines from the Bible which are necessary to be understood by you in order that you may obtain eternal life. Thus far we have only examined the first principles of the gospel, but now we will speak of the officers whom Christ placed in His Church, and learn by what means men receive authority to act in the name of God. Paul tells us that God has placed 'first apostles, secondarily prophets, thirdly teachers, after which gifts of healing,' etc. (I. Cor. xii: 28), and says the work is built upon the foundation of apostles. (Eph. ii: 20.) He furthermore declares that these officers have been placed in the Church for the work of the ministry, and will remain until we all come to a knowledge of the truth. (Eph. iv: 11-13.) Have all mankind come to a knowledge of the truth? If not, why has the Church dispensed with the officers that God placed in it for the purpose of bringing all to a unity of the faith? Paul tells us that these officers were placed in the Church to keep us from being tossed to and fro and carried about by every wind of doctrine which is taught by man. (Eph. iv: 12-14.) At the present time, when men declare that they have no need of apostles or prophets, they are divided, and subdivided, and in fact carried about by every doctrine that is promulgated--as Paul saw that they would be, if inspired apostles and prophets were not found to lead them. In losing these officers, the Church lost her authority, together with all her gifts and graces, and the so-called Christian Churches today are disrobed of all her beautiful garments; and even those who pretend to defend her are crying out that her gifts, graces and ordinances are useless in this age of the world. Did Christ establish the true order or did He not? We say He did and would ask, has any man a right to change it? And if any man or even an angel from heaven should alter it in the least, will he not come under the condemnation that Paul uttered when he said: 'Though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed?' (Gal. i: 8.) Christ placed these officers and the ordinances in the Church for the perfecting of the Saints; and any one teaching contrary to this is a perverter of the gospel, and an anti-Christ in the full meaning of the word. The difference between the Church of Christ on the one hand, and the Catholic Church, with all her posterity composing the whole protestant world on the other hand, amounts to this: One had apostles, {279} prophets, etc., who led the Church by inspiration or by divine revelation; while the others have learned men to preach learned men's opinions; have colleges to teach divinity instead of the Holy Ghost; instead of preaching the gospel without hire, their ministers must have large salaries each year, and they are not certain of the doctrines which they teach, when they should be in possession of the gift of knowledge, prophecy and revelation. Now then, in what church do we find apostles and prophets?" The doctor replied, "There are none; but you must remember there must be a preacher, for 'how shall they hear without a preacher?'" (Rom. x: 14.) "And in the next verse he asks, 'how shall they preach except they be sent?' This same apostle says that no man is to take the honor unto himself, but he that is called of God as was Aaron. (Heb. v: 4.) Aaron was called by revelation (Ex. iv: 14-17); hence we see that no man is to preach the gospel except he be called by revelation from God. As I said instead of men being called by revelation--as the Bible declares they should be--in our day they argue that God has not revealed Himself for almost eighteen hundred years. Go and ask your minister if he has been called by revelation, and he will tell you that such manifestations are not needed now, which assertion I think will prove to you that he has no authority to baptize for the remission of sins." "But did not Jesus say, 'Go ye into all the world and preach the gospel?'" "He did, but was He then talking to modern ministers? When He gave His apostles authority to preach, did that give all men who feel disposed to take the honor unto themselves, the same authority? He gave His apostles to understand that they had not chosen Him, but He had chosen them (John xv: 16); but in this day men reverse the condition. Then again, He sent His servants into the world to preach His gospel without purse or scrip. (Luke x: 4.) Paul says his reward is this, 'That when I preach the gospel I may make the gospel of Christ without charge, that I abuse not my power in the gospel.' (I. Cor. ix: 18.) Now, go and ask your minister if he does the same, and I think that you will find that he must have a salary." "Then what has become of the gospel?" said the lawyer. "Paul says that the coming of Jesus Christ will not be, save there be 'a falling away' (II. Thess. ii: 3) and that 'in the last days perilous times shall come.' (II. Tim. iii: 1.) People 'will not endure sound doctrine,' but will 'heap to themselves {280} teachers having itching ears, and shall turn from the truth to fables (Tim. iv: 3, 4), and will have a form of godliness, but will deny the power thereof.' (II. Tim. iii: 5.) Peter also says these false teachers will make merchandise of the souls of men. (II. Peter ii: 1-3.) They are doing so by demanding a salary for preparing sermons to tickle the people's itching ears. Micah, iii:11, says, 'The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, 'Is it not the Lord among us?' Now, my friends, do not the different sects of the day present us with a literal fulfillment of all these sayings? Have they not transgressed the laws, changed the ordinance and broken the everlasting covenant? (Isaiah xxiv: 5.) John Wesley in his 94th sermon, referring to the condition of the Church after it had departed from the right way and lose the gifts, says: 'The real cause why the extraordinary gifts of the Holy Ghost were no longer to be found in the Christian Church was because the Christians were turned heathen again and had only a dead form left.'" "It would appear, then, that God has forsaken mankind and left us without any hope," said Mr Marshall. "No, He has not; but this falling away is the result of mankind forsaking God, by changing His gospel and departing from its teachings, as I have already shown. But He has promised through His servants, that there would be a dispensation when He would gather together all things in Christ (Eph. i: 10), and would restore all things which He has spoken by the mouth of all His holy prophets since the world began. (Acts iii: 20, 21.) This dispensation was called the dispensation of the fullness of times. (Eph. i: 10.) Daniel, who received by revelation, the interpretation of Nebuchadnezzar's dream, saw what would take place in later times, when the God of heaven would set up a kingdom. (Dan. ii: 44.) John, the revelator, while on the desolate island, Patmos (some ninety years after Christ), saw how this gospel would be restored: Namely, that an angel would bring it from heaven. (Rev. xiv: 6), and Christ says it 'shall be preached in all the world as a witness unto all nations; and then shall the end come.' (Matt. xxiv: 14.) As God is always the same, and has but one plan for the redemption of the human family, we may expect to see the same gospel with like promises preached in a similar way. Where do we find it as it existed anciently? But as it was in the days of Noah, so shall it be also in the days of the coming of the Son of Man. (Matt. xxiv: 37; Luke xvii: 26, 27.) Noah was sent by the Lord to foretell the coming of the flood, {281} but the people rejected his testimony; in fact, whenever God has revealed His mind and will to men in days gone by, the world, instead of receiving the same, have rejected the message and said all manner of evil concerning the prophets, and in many instances have killed them, as was the case with Christ Himself. Now then, my friends, we are living in the dispensation of the fullness of times when God is gathering together all things in Christ. An angel has come from the heavens and brought the everlasting gospel, and on the 6th day of April, 1830, God--through revelation to man--organized the Church of Jesus Christ, in the exact pattern of the true Church, as it existed in the days of Christ, with apostles, and prophets, and since that day the servants of God have been traveling through the world preaching the same, as a witness that the end will soon come. They call upon mankind to exercise faith in God our eternal Father, and in His Son Jesus Christ; also to repent of and turn from their sins, and be baptized by one who has been called of God by revelation, and receive the laying on of hands for the bestowal of the Holy Ghost. As servants of God they then promise that the convert shall know of the doctrine, whether it be of God or man (John vii: 17); and, furthermore, that the signs which followed the believers in the days of the ancient apostles will follow the believer at the present time, for the same cause will always produce the same effect. My friends, as a servant of God, I call upon you to obey these principles and you shall have the promised blessings. I am an Elder in the Church of Jesus Christ of Latter-Day Saints. My home is in Salt Lake City, Utah." The listeners were very much surprised, but those who read the quotations from the Bible, were not slow to inform Mr. Durant that the Good Book substantiated his argument. Thanking him for the patient explanation of his belief, each obtained his card containing the articles of faith of his Church, and bidding each other good-night, all retired. CONCLUSION. Kind reader, a word before we separate; if you are not a member of what is commonly called the Mormon Church, having read the foregoing pages, you must certainly acknowledge that you know more concerning its doctrines, from a "Mormon" standpoint, than you ever knew before. We have tried to present to you, in a plain and very simple {282} manner, some of the first principles of our faith, the true gospel of Jesus Christ. What do you think of them? Will they, or will they not, stand scrutiny? It is left with you to answer, and as God has blessed you with free agency, it is your privilege to judge and decide. Do not treat these doctrines indifferently, nor carelessly throw them aside. Should they be true, the message is of the utmost importance to you. Surrounded with so many proofs, the faith of the Latter-Day Saints demands your further investigation. Books, tracts, and sermons, in great numbers, and within easy reach, are at your command. Read, listen, investigate! Thousands have done so before, and bear testimony to having received a knowledge of the divine truth, as herein presented. I part from you with the words of the poet-- "Know this, that every soul is free To choose his life and what he'll be, For this eternal truth is given, That God will force no man to heaven. "He'll call, persuade, direct aright-- Bless him with wisdom, love, and light-- In nameless ways be good and kind But never force the human mind. "Freedom and reason make us men; Take these away, what are we then? Mere animals, and just as well, The beasts may think of heaven or hell." {283} NIGHT OF THE MARTYRDOM. BY APOSTLE ORSON HYDE, IN HIS PUBLICATION, "THE FRONTIER GUARDIAN," UNDER DATE OF JUNE 27, 1849, ISSUED AT COUNCIL BLUFFS, IOWA. Twenty-seventh of June, 1844. Eventful period in the calendar of the nineteenth century! That awful night! I remember it well: I shall never forget it! Thousands and tens of thousands will never forget it! A solemn thrill--a melancholy awe comes o'er my spirit! The memorable scene is fresh before me! It requires no art of the pencil, no retrospection of history, to portray it. The impression of the Almighty Spirit on that occasion will run parallel with eternity! The scene was not portrayed by earthquake, or thunderings, and lightnings, and tempests; but the majesty and sovereignty of Jehovah was felt far more impressively in the still, small voice of that significant hour, than the roaring of many waters, or the artillery of many thunders, when the spirit of Joseph was driven back to the bosom of God, by an ungrateful and bloodthirsty world! There was an unspeakable something, a portentious significancy on the firmament and among the inhabitants of the earth. Multitudes felt the whisperings of woe and grief, and the forebodings of tribulation and sorrow that they will never forget, though the tongue of man can never utter it. The Saints of God, whether near the scene of blood, or even a thousand miles distant, felt at the very moment the Prophet lay in royal gore, that an awful deed was perpetrated. O, the repulsive chill! the melancholy vibrations of the very air, as the prince of darkness receded in hopeful triumph from the scene of slaughter! That night could not the Saints sleep, though uninformed by man of what had passed with the Seer and Patriarch, and far, far remote from the scene; yet to them sleep refused a visitation--the eyelids refused to close--the hearts of many sighed deeply in secret, and inquired, "Why am I thus?" One of the Twelve Apostles, while traveling a hundred {284} miles from the scene of assassination, and totally ignorant of what was done, was so unaccountably sad, and filled with such unspeakable anguish of heart without knowing the cause, that he was constrained to turn aside from the road and give utterance to his feelings in tears and supplications to God. Another Apostle, twelve hundred miles distant, while standing in Faneuil Hall, Boston, Massachusetts, with many others, was similarly affected, and was obliged to turn aside to hide the big tears that gushed thick and long from his eyes. Another, President of the High Priests, while in the distant state of Kentucky, in the solitude of midnight, being marvelously disquieted, God condescended to show him, in a vision, the mangled bodies of the two murdered worthies, all dripping in purple gore, who said to him, "We are murdered by a faithless state and cruel mob." Shall I attempt to describe the scene at Nauvoo on that memorable evening? If I could, surely you would weep, whatever may be your faith or skepticism, if the feelings of humanity are lodged in your bosom; all prejudice and mirth would slumber, till the eye of pity had bedewed the bier, and the heart had found relief in lamentation. Before another day dawned, the messenger bore the tidings into the afflicted city; the picket guards of the city heard the whisper of murder in silent amazement, as the messenger passed into the city. There the pale muslin signal for gathering the troops hung its drooping folds from the Temple spire (as if partaking of nature's sadness), and made tremulous utterance to the humble soldiery to muster immediately. As the dawn made the signal visible, and the bass tone of the great drum confirmed the call, fathers, husbands, and minor sons, all seized the broken fragment of a dodger, or a scanty bone, for the service that might be long and arduous before their return, or swallowed some thickened milk (as might be the case), and fled to the muster ground; the suspicious mother and children followed to the door and window, anxious to see the gathering hosts emerge from their watch-posts and firesides, where rest and food were scanted to the utmost endurance. The troops continued to arrive, and stood in martial order, with a compressed lip and a quick ear. They waited with deathly but composed silence, to hear the intelligence that mournful spirits had saddened their hearts with during the night. The speaker stood up in the midst, not of a uniform soldiery of hirelings, for they had no wages; their clothing was the workmanship of the diligent domestic--the product of wife and daughters' arduous toil; their rations {285} were drawn from the precarious supplies earned in the intervals between preaching to the states and nations of the earth, and watching against the intrusions and violence of mobs. The speaker announced the martyrdom of the Prophet and Patriarch, and paused under the heavy burden of the intelligence. But here I must pause; my pen shall touch lightly, as it must feebly, that hallowed--that solemn and ever-memorable hour! The towering indignation; the holy and immutable principle of retribution for crime that dwells eternally in the bosom of God, insensibly impelled the right hand almost to draw the glittering sword, and feel the sharpness of the bayonet's point and its fixedness to the musket's mouth. But the well-planted principle of self-command, and also of observing the order of Heaven and the counsel of the Priesthood, soon returned the deadly steel to the scabbard; and the victorious triumph of loyalty to God, in committing evil-doers to Him that judgeth righteously, and who hath said, "Vengeance is mine, and I will repay," prevailed over the billows of passion; and in the transit of a fleeting moment the holy serenity of the soldiery, depicted by an occasional tear, showed to the angels and men that the tempest of passion was hushed, and wholly under the control of the spirit of wisdom and of God! _It is just as mean and contemptible in the eyes of angels and the Almighty, to go to law, and thereby wrong a fellow-being, as it is to steal his property._ --_Brigham Young_. {286} DOCTRINES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS: ITS FAITH AND TEACHINGS. BY ELDER JOHN MORGAN. _"Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me."_--JOHN v. 39. _"To the law and to the testimony: if they speak not according to this word, it is because there is no light in them."_--ISAIAH VIII., 20. We believe in God the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost. We believe that men will be punished for their own sins, and not for Adam's transgression. We believe that, through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel. We believe that to obtain salvation it is necessary to _obey_ the following principles of truth. FAITH. The principle of faith is the moving cause of all action. A man must have faith to believe that God will answer his prayers before he will offer them. It requires faith to accomplish any given work to which we set our hands. Noah had faith in the promise God made to him, while the world of mankind perished through their lack of faith. Faith caused Noah to act, while the unbelieving people of his day, who had not faith, derided and refused to accept his testimony, and the result was that Noah and his household were saved, while destruction overtook the unbelievers. Lot believed the word of the Lord and fled out of Sodom while the people stood still and perished. The same results follow the acceptance or rejection of the principle in all ages of the world. {287} "So then faith cometh by hearing, and hearing by the word of God" (_Rom. x._, 17). "But without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him" (_Heb. xi._, 6). "For unto us was the Gospel preached, as well as unto then.: but the word preached did not profit them, not being mixed with _faith_ in them that heard it" (_Heb. iv._, 2). REPENTANCE. Repentance we believe to be sorrow for and turning from sin, not moaning and groaning over the past and continuing the same way of living; but to quit lying, drinking, swearing, stealing, and to be honest, virtuous, charitable, forgiving, and to serve God in spirit and truth--_this_ is repentance. "Except ye repent, ye shall all likewise perish" (_Luke xiii._, 3). "Repent ye, and believe the Gospel" (_Mark i._, 15). "Repent * * * * every one of you" (_Acts ii._, 38). God "commandeth all men everywhere to repent" (_Acts xvii._, 30). "Wherefore putting away lying, speak every man truth with his neighbors * * * neither give place to the devil. Let him that stole steal no more: * * * Let no corrupt communication proceed out Of your mouth, * * grieve not the Holy Spirit of God. * * * Let all bitterness, and wrath, and anger and clamor, and evil speaking, be put away from you, with all malice" (_Eph. iv._, 25-31). "Envyings, murders, drunkenness, revelings, and such like: of the which * * they which do such things shall _not_ inherit the kingdom of God" (_Gal. v._, 21). BAPTISM. The necessity for baptism was plainly taught by our Saviour and the Apostles. Comparatively speaking, it stood in the same light to the kingdom or church of God that the oath of allegiance does to any temporal government. Jesus stated to Nicodemus that a man could not enter the kingdom of God without having first obeyed this ordinance. To become a citizen of an earthly government where a person is not born so, a man is required to subscribed to a certain prescribed oath. To become a citizen of the government of God requires that a person must be baptized in water, in obedience to the command of the Great Head of the government, and the laws of the kingdom as they are found in the Bible, the book of commandments for the Church of Christ. "Go ye into all the world, and preach the Gospel to every creature. He that believeth and is _baptized_, shall be saved:" (_Mark xvi._, 15, 16). "Verily, I say unto thee, except a man be _born of water_ and of the Spirit, he cannot enter into the kingdom of God" (_John, iii._, 5). "Go ye therefore, and teach all nations, _baptizing_ them in the name {288} of the Father, and of the Son and of the Holy Ghost" (_Matt. xxviii._, 19). "Repent, and be _baptized, every one_ of you" (_Acts ii._, 38). Its form _should be by immersion_. "Buried with Him in baptism, wherein also ye are risen with Him through faith" (_Col. ii._, 12.) "Were all baptized of Him in the River of Jordan" (_Matt. iii._, 6; _Mark i._, 5-9). "Jesus when he was baptized, went up straightway out of the water" (_Matt. iii._, 16; _Mark i._, 10). "John also was baptizing in Aenon near to Salim, because there was much water there" (_John iii._, 23). "And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water" (_Acts viii._, 36-39). ITS OBJECT.-"John did baptize in the wilderness, and preach the baptism of repentance for the _remission of sins_" (_Mark i._, 4). "And he came into the country about Jordan, preaching the baptism of repentance for the _remission of sins_" (_Luke iii._, 3 ). "Then Peter said unto them, Repent and be baptized every one of you, in the name of Jesus Christ, for the _remission of sins_" (_Acts ii._, 38). "Arise, and be baptized, and wash away thy sins" (_Acts xxii._, 16). RECEPTION OF THE HOLY GHOST BY THE LAYING ON OF HANDS. The vital importance of this ordinance seems to be entirely overlooked by the majority of the Christian world, yet the most emphatic stress was placed upon it by the early teachers of Christianity. It is referred to frequently by every writer in the New Testament. The nature of its workings and the manner of obtaining it were carefully dwelt upon by the various writers, and it does seem that only willful blindness could so far lead the people away from the primitive custom and practice of laying on of hands to acquire this gift. But some may answer, "We are already in possession of the Holy Ghost." We ask then, "Will it do the same things it did anciently?" If not, why not? What has caused it to lose its power, and become the uncertain teacher it is to-day? For if the Christian world of the present age is in possession of this blessing, why does it teach the people of one church that a certain principle is true, and the people of another church that the same principle is untrue? What of the multiplied thousands of beliefs, creeds, faiths, dogmas and doctrines that flood the land? Are they all inspired by the Spirit of God, the gift of the Holy Ghost, and sustained by the doctrines of the Bible? If not, which are right and which wrong? {289} These are questions of great importance, and should be well considered. Let the word of God speak for itself in the following quotations: "And when Paul had _laid his hands_ upon them, the Holy Ghost came on them; and they spake with tongues and prophesied" (_Acts xix._, 6). "Then laid they their _hands_ on them, and they received the Holy Ghost. And when Simon saw that through _laying on of the Apostles' hands_ the Holy Ghost was given, he offered them money" (_Acts viii._, 17-19). "Neglect not the gift that is in thee, which was given thee by prophecy, with the _laying on of hands_ of the _presbytery_" (_I. Tim. iv._, 14). "Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the _putting_ on of my hands" (_II. Tim. i_. 6). "Of the doctrine of baptisms, and of _laying on of hands_" (_Heb. vi._, 2). "Now concerning spiritual gifts, brethren, I would not have you ignorant. * * * For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another, divers kinds of tongues; to another the interpretation of tongues" (see context, _I. Cor. xii_). "Our Gospel came, in power * * and in the Holy Ghost" (_I. Thess. i._, 5). "And ye SHALL receive the _gift_ of the Holy Ghost" (_Acts ii._, 38). We here introduce the testimony of some of the Christian writers who wrote immediately after the death or banishment of the Apostles: Tertullian, in the second century, says: "After baptism, succeeds the _laying on of hands_, with prayer, calling for the Holy Ghost." Cyprian, writing in the third century, says: "Our practice is, that those who have been baptized in to the church should be presented that by prayer and _imposition of hands_ they may receive the Holy Ghost." Augustine, in the fourth century, says: "We still do what the Apostles did when they _laid their hands_ on the Samaritans and called down the Holy Ghost upon them" (_Gahan's Church History, page 73; Mosheim's Church History, volume I, page 91_). AUTHORITY. We believe that a man must be endowed with authority before God will recognize his acts as a minister of the Gospel. "Ye have not chosen me, but I have chosen you and ordained you" (_John xv._, 16). "For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost" (_II. Peter i._, 21). {290} "He that receiveth whomsoever I send receiveth me" (_John xiii._, 20). "As thou has sent me into the world" (_John xvii._, 18). "Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven" (_Matt. xviii._, 18). "And when they had ordained them elders in every church" (_Acts xiv._, 23). "How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent? (_Rom. x._, 14, 15). "And no man taketh this honor unto himself, but he that is called of God, as was Aaron" (_Heb. v._, 4).[A] [Footnote A: "Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee he will be glad in his heart. And thou shalt speak unto him, and put words into his mouth: and I will be with thy mouth, and with his mouth: and will teach you what he shall do." (_Exodus iv._, 14, 15.)] "But though we, or an angel from heaven, preach any other gospel unto you, than that which we have preached unto you, let him be accursed" (_Gal. i._, 8). These were the principles taught by the Savior and His Apostles, and we see no reason for their alteration and change to the present accepted ideas of the Christian world; and but for APOSTACY. of the primitive Christian church, they would have remained emphatically the same, with _apostles, prophets, healings, gifts, tongues, etc._, to the present day. Paul, by the Spirit of the Holy Ghost, wrote to the Saints, prophesying of the future. "Now the Spirit speaketh expressly, that in the _latter times_ some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils" (_I. Tim., iv_,1). "And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, with the giver of usury to him. * * * The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant (_Isaiah, xxiv._, 2-5). "And he shall speak great words against the Most High, and shall wear out the Saints of the Most High, and think to change times and laws: and they shall be given into his hands until a time and times and the dividing of them" (_Dan. vii._, 25). "And they worshipped the dragon which gave power unto the {291} beast. * * * And it was given unto him to make war with the Saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations" (_Rev. xiii._, 4-7). "Now we beseech you, brethren, by the coming of our Lord Jesus Christ. * * * Let no man deceive you by any means: FOR THAT DAY SHALL NOT COME, except there come a FALLING AWAY FIRST" (_II. Thess. ii._, 1-3). "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away" (_II. Tim. iii._, 1-5). "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables" (_II. Tim. iv._, 3, 4). "The priests thereof teach for hire." (_Micah iii._, 11). From the foregoing the reader can readily see that the prophets and apostles of God were looking forward to the time when the Saints would be overcome, their church broken up, their officers killed, and no one left upon the earth with authority to administer in the ordinances of the Gospel. No prophets, no apostles, no gift of the Holy Ghost, no one to act as a mouthpiece to the children of men. Only darkness and unbelief, war and bloodshed, strife and contention, division and discord, lo here and lo there. Through all the long ages, from the day when the power of a corrupt and licentious church overcame the Saints of the Most High, drove them into dens and caves of the mountains; caused them to wander, clothed in sheep skins and the skins of wild animals; killed the prophets of God, and drove the priesthood from the face of the earth, men, left to their own devices, went into such excesses that angels must have wept over their condition. The laws of God were ignored, the ordinances were changed, and the everlasting covenant was broken. The "woman" (church) arrayed in purple and scarlet, drunken with the blood of the Saints, mystery, Babylon the great, the mother of harlots, rose up and bore universal sway; and, as time passed by, gave birth to a legion of Children--churches (_Rev. xvii._, 4-6). "The mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the away. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming" (_II. Thess. ii._, 7 8). {292} These were the words of the great Apostle; and, reader, by examining the balance of the chapter, you can form some idea of the great power that was to grow up and deceive the nations of the earth, perverting the Gospel, teaching men and women that prophets and apostles were not necessary, that the gifts of the Holy Ghost were no longer required; until to-day warring, jarring Christianity has become a spectacle to the whole world. Confusion confounded reigns supreme--wars and rumors of wars on every hand--until the heart sickens and the soul faints in contemplation of the terrible condition to which poor, suffering, deceived and misguided humanity has been brought. The power of the evil one would seem to have obtained universal sway over the hearts of men, leading them on the broad road to destruction, with no power sufficient to stem the nightly current of sin. RESTORATION. But a just God has decreed that the day should come when "Righteousness shall cover the earth, as the waters cover the great deep," or in other words, "at the end of a time and times and dividing of time," He would again assert His power and authority on the earth, and bring to pass His purposes. "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever" (_Dan. ii._, 44). This prophecy of Daniel affords us some conception of the power of the kingdom. By reading the entire chapter we learn that Daniel's interpretation of the king's dream ended with the setting up of the kingdom of God upon the earth never more to be thrown down. The Babylonish kingdom, which flourished in the days of Daniel, in the fifth and sixth centuries before Christ, was succeeded by the Medo-Persian government from 538 to 331, B. C. The Macedonian kingdom, founded by Alexander the Great, continued from 331 to 161, B.C.; while the Roman empire succeeded the last named kingdom, from 161, B. C., to 483, A. D. These governments successively represented the head of gold, the breast and arms of silver, the belly and thighs of brass, and the legs of iron. Now, lastly, should come the kingdoms represented by the feet and toes, or the KINGDOMS OF TO-DAY, partly strong and partly broken. In the days of THESE kings should the God of heaven set up a kingdom never more to be thrown down. {293} "But," says one, "that was accomplished in the days of Christ!" No, certainly not; for if so, why then did He, when He instructed His disciples to pray, tell them to pray for an already accomplished fact: "Our Father, which art in heaven, hallowed be Thy name. _Thy kingdom come_. Thy will be done in earth, as it is in heaven?" Have Christians throughout the world, for nearly two thousand years past, been taught to pray for the coming of an event which had already transpired? The dividing of times has not yet come: but by turning to the Book of Revelation, we read how the power and authority of God, and the principles of the true and everlasting Gospel were to be restored to the earth; how the kingdom spoken of by Daniel, and prayed for by the disciples, was to be set up never more to be thrown down, how the kingdoms of this world were to become the kingdom of our Lord and His Christ; how the promise of Jesus was about to be made good, that upon this ROCK (of revelation) would He found His church, and the gates of hell should not prevail against it, and how the Saints should possess the kingdom of the Most High. John the Revelator, bound and captive upon the Isle of Patmos, had the vision of heaven opened up to him, and he saw an angel leave the throne of God and wend his flight to this planet. A new song was being sung in heaven; the day and hour had come when the dispensation of the fullness of times was to be ushered in (_Eph. i._, 10; _Matt. xxiv._, 31), when God would send His angels to bring order out of chaos, system out of confusion, and gather His people (the honest-in-heart) together in one place, that they might prepare themselves to welcome the _Great King_ of the world when He should come in clouds of glory, surrounded by His angels. "I saw," says John, "another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people saying with a loud voice, Fear God, and give glory to Him: for the HOUR OF HIS JUDGMENT is come" (_Rev. xiv._, 6, 7). This, then, was how the gospel was to be restored to the earth. "But," says the reader, "I thought the Gospel was already upon the earth." If so, what necessity was there for an angel to come from heaven with the everlasting gospel, if it was already being taught to men? And, dear reader, you can readily see that none are excepted. It was to every _nation, kindred, tongue, {294} and people_--proving conclusively that the Gospel was not on the earth, but that the day had come when darkness covered the earth and gross darkness the people. How must the angels around the throne have shouted for joy when the decree went forth, and the commandment was given for the initiatory steps to be taken to reclaim this planet from the grasp of "Lucifer the son of the morning," and to fit and prepare it for the habitation of angels, celestialized beings and God! How must our mothers, fathers, brothers and sisters, in the spirit world, with all the saints of by-gone ages, have rejoiced to know that the redemption of the world was nigh, and the promise of Paul to the Thessalonians (_I., iv._, 16) that "the dead in Christ shall rise first," was to be made good! Reader, we now beg of you to lay aside prejudice, and to examine what follows, with an honest intention and a desire to do right; to know the will of God and to do it; for great and mighty events are daily transpiring, that were prophesied of by all the holy prophets, from the days of Adam down until today. The Gospel that the angel was to bring back to the earth was for every nation. Angels have not, in times gone by, preached to or taught the masses of the people, but have delegated this power to men. So, in this instance, men became the recipients of the precious charge, the _Everlasting Gospel_. TESTIMONY OF THE THREE WITNESSES. "Be it known unto all nations, kindreds, tongues and people, unto whom this work [A] shall come. * * We declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and engraving thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true, and it is marvelous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it, wherefore to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with Him eternally in the heavens. "OLIVER COWDERY, "DAVID WHITMER, "MARTIN HARRIS." [Footnote A: The Book of Mormon.] We have now hurriedly traced the outlines of the doctrines of Jesus Christ as they were in the primitive Christian church; {295} the apostacy of the people from the truth, the fulfillment of the prophecies of great and mighty prophets; the building up of an apostate church, the whore of all the earth, the mother of harlots; noticing the fact that she gave birth to a numerous offspring, who, true to their born instincts, as like begets like, are to-day vigorously engaged in throwing stones at their mother church, or grandmother, as the case may be. We have shown how the Gospel was to be restored to the earth, and have given the testimony of the three witnesses to the Book of Mormon. We will now examine further proof relative to this remarkable proclamation. We have seen that, so far, it has been incontestably shown that if the Bible be true, in no other way than this could God's work have been brought about. We now quote from the history of Joseph Smith, the great Latter-day Prophet, Seer and Revelator: "We [Joseph Smith and Oliver Cowdery] still continued the work of translation; when in the ensuing month [May, 1829,] we on a certain day went into the woods to pray, and inquire of the Lord respecting baptism for the remission of sins. "While we were thus employed, praying and calling upon the Lord, a messenger from heaven descending in a cloud of light, and having laid his hands upon us, he ordained us; saying unto us--_'Upon you_, my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the Gospel of repentance, and of baptism by immersion for the remission of sins: and this shall never be taken from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness.' "The messenger who visited us on this occasion, and conferred this Priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament; and that he acted under the direction of Peter, James and John, who held the keys of the Melchisedec Priesthood, and who in due season visit us and confer that, the higher Priesthood, upon us, which holds the keys of the laying on of hands for the gift of the Holy Ghost and right to all the offices in the church." Thus was the way opened up for the ushering in of the great latter-day dispensation and the fullness of the everlasting Gospel. "And as it was in the days of Noah, so shall it be also in the days of the Son of man" (_Luke xvii._, 26); and as Noah knew when the flood was to come, and prepared himself therefor, so the comparison would not be complete unless some knew of the second coming of the Savior. "But," says one, "of that day and hour knoweth no man, no, not the angels of heaven, but my Father only" (_Matt. xxiv._, 36); and the same might have been said appropriately of the {296} birth of our Lord two thousand years prior thereto. But as the first coming was heralded by angels who came to the shepherds upon the plains of Bethlehem, and lighted the earth with their glory, singing the glad songs of "Peace on earth, good will toward men," so His second coming was ushered in by visits to the earth of great and mighty angels. John the Baptist came to confer the Priesthood of Aaron. Peter, James and John the Revelator came to confer the Melchisedec Priesthood. Elijah came (_Mal. iv._, 5) to turn the hearts of the fathers to the children, and the hearts of the children to the fathers. (_I. Peter iii._, 18, 19, 20; _iv._, 6; _I. Cor. xv._, 19-29). Moses came to confer the keys of the gathering of the house of Israel to their promised land--the carrying of the Jews back to Jerusalem, of the ten tribes from the north country (_Jer. xxxi._, 8, 9; _Ezek. xx._, 34, 35), and of the descendants of Joseph (The American Indians) to their possessions. Michael, or Adam, came to give the authority that links the generation of men together, from the days of Father Adam down to to-day. In short, all the authority necessary has been received to enable men to become co-workers with Jehovah, angels and the spirits of just men made perfect, in building up an everlasting kingdom, instead of the man-made governments of today. A kingdom is to be established to which the Great King shall speedily come, "in the clouds of glory," surrounded by His angels; and the Saints of other days, who are singing the songs of heaven, will speedily have fulfilled the words of John, "He has made us kings and priests unto the Lord our God, and we shall reign on earth." The promise of Jesus that the "meek shall inherit the earth" is coming to pass, as also the words of Job: "I know that my redeemer liveth, and that He _shall stand at the latter day upon the earth_: and though after my skin worms destroy this body, yet in _my flesh shall I see God_: whom I shall see for myself, and mine eyes shall behold, and not another" (_Job xix._, 25-27). All these and many more grand and glorious promises are about to be fulfilled. The decree has gone forth, God hath declared by His own mouth, and the mouths of all the holy prophets, that His power and authority over the earth will be asserted; and who is man, to contend with God? An appeal is made to the honest in heart to heed this call--to pause, to mediate, to ask God, "who giveth to all men liberally," for wisdom to know what to do. {297} Here are evidences worthy of their attention: The testimony of the _three witnesses_; the signs following the believers; the eyes of the blind opened; the ears of the deaf unstopped; the tongue of the dumb made to sing; the lame man to leap as an hart; devils cast out; unknown tongues spoken, and the interpretation thereof given by the spirit of inspiration; prophecy fulfilled, and the Spirit of God making manifest to the honest in heart the great fact that God has again spoken from the heavens. Many questions are asked relative to our belief on the subject of gathering, and we again turn to the Scriptures to answer the questions: These things are not done or spoken in a dark corner, but as good men as are in existence to-day testify of them. "And it shall come to pass in the _last days_ that the mountain of the Lord's house shall be established in the _top of the mountains_ and shall be exalted above the hills; and all nations shall flow unto it" (_Isa. ii._, 2-4). "And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly" (_Isa. v._, 26). "And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel (not the Jews alone, but _all Israel_) and gather together the dispersed of Judah from the four corners of the earth" (_Isa. xi._, 12). "I will cause them to return to the land that I gave to their fathers" (_Jer. xxx._, 3). "Behold I will bring them from the north country and gather them from the coasts of the earth" (_Jer. xxxi._, 814). "I will bring you out from the people, and will gather you out of the countries wherein ye are scattered" (_Ezek. xx._, 34). "I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land" (_Ezek. xxxvi._, 24). "Blow the trumpet, * * gather the people, * * assemble the Elders (_Joel ii._, 15, 16). "And He shall send His angels with a great sound of a trumpet, and they shall _gather together_ His elect from the four winds" (_Matt. xxiv._, 31). "That in the dispensation of the fullness of times He might _gather together in one_ all things in Christ, both which are in heaven and which are on earth" (_Eph. i._, 10). "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues" (_Rev. xviii._, 4). The reader asks, "What are we to come out of?" Out of _"Mystery, Babylon the great, the mother of harlots and abominations of the earth"_ (_Rev. xvii._, 5). "Who and what is that?" "The waters which thou sawest where the whore (mystery, Babylon) sitteth, are peoples, and multitudes, and nations, and tongues" (_Rev. xvii._, 15). {298} So out of every nation, kindred, tongue and people shall the honest in heart be gathered to a great central gathering place, to be protected while the scourges of God pass over the earth. Read the following prophecy and study the signs of the times: PROPHECY OF JOSEPH SMITH, THE SEER, GIVEN IN 1832. "Verily thus saith the Lord concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls. "The day will come that war will be poured out upon all nations, beginning at that place. "For behold the Southern States shall be divided against the Northern States, and the Southern States will call on other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations in order to defend themselves against other nations; and thus war shall be poured out upon all nations. "And it shall come to pass after many days slaves shall rise up against their masters, who shall be marshalled and disciplined for war. "And it shall come to pass also, that the remnants who are left of the land will marshal themselves, and shall become exceedingly angry, and shall vex the Gentiles with a sore vexation; "And thus, with the sword and by bloodshed, the inhabitants of the earth shall mourn; and with famine, and plagues, and earthquakes, and the thunder of heaven, and the fierce and vivid lightnings also, shall the inhabitants of the earth be made to feel the wrath and indignation and chastening hand of an Almighty God, until the consumption decreed hath made a full end of all nations; "That the cry of the Saints, and the blood of the Saints, shall cease to come up in the ears of the Lord of Sabbaoth, from the earth, to be avenged of their enemies. "Wherefore stand ye in holy places and be not moved, until the day of the Lord come; for behold it cometh quickly, saith the Lord. Amen." Has this prophecy been fulfilled? Let the people of the North and South answer the query. Let the thoughtful reader stop and reflect for a moment on the condition of affairs upon the face of the whole earth. The sword is reaping its harvest of death; nation warring against nation, and kingdom against kingdom. Famine is asserting its sway and untold thousands are starving, perishing, dying for lack of food. Pestilence, in all its horrid forms, stalks in the train of these dire calamities. Earthquakes are making the earth to tremble. Storms, whirlwinds and cyclones are sweeping away cities, towns and villages. The sea, heaving itself beyond its bounds, is thundering its testimonies into the ears of the children of men. Signs in the heavens above and in the earth beneath, betoken the fact that great and mighty events are at our doors. Fear has taken hold upon the hearts of the {299} strong men and the mighty men. Man distrusts his fellowman. Nations and people have become corrupted; fraud and speculation are sapping the vitals of the man-made governments of the earth. The people are tossed to and fro by every wind of doctrine that comes along, and when will the end be? Startle not, reader, for it will not be until He comes whose right is to rule and reign as King of kings. Not until Jesus of Nazareth sets His feet upon the earth and brings order out of chaos, system out of confusion, and bids the angry waves of the sin-tossed world, "Peace, be still," will there be peace among men. "Now," says one, "I understand His meaning when He said, 'I come not to bring peace, but a sword;'" but thanks be to the Most High, the day is near at hand when "the meek shall inherit the earth," when sorrow and sighing shall flee away, when "the tabernacle of God," will be "with men, and He will dwell with them. * * And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain" (_Rev. xxi._, 3, 4). But oh! the woe, the want, the misery, the evils and the lamentation that will go up from the face of the earth before that day does come! All ye people of the earth, heed, oh, heed the warning voice that God sends to you and go out from the midst of Babylon ere another angel shall fly through the midst of heaven saying, "Babylon is fallen, is fallen." Ye Saints of the living God, cease not your efforts until your feet stand in safe places, in the tops of the mountains, in the shadow of "the house of the God of Jacob," where you may more fully learn of "His ways and walk in His paths;" for the day is near at hand when "the law shall go forth from Zion, and the word of the Lord from Jerusalem" (_Micah iv._, 2). The time is fast approaching when the "kingdoms of this world shall become the kingdoms of our Lord and His Christ," and when John's prophetic vision shall be fulfilled: "And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, * * * and they lived and reigned with Christ a thousand years" (_Rev. xx._, 4). The time has come for the righteous-the redeemed "out of every kindred, and tongue, and people, and nation," to be gathered out, to become kings and priests unto God, and to "reign on the earth" (_Rev. v._, 9, 10). {300} AUTHORITY. In brief manner this subject has been previously alluded to, but a more extended examination is deemed necessary, owing to the importance that attaches to it. This principle enters largely into every department of man's existence upon the earth. Governments are mainly founded upon it, and _authority_ is fundamentally necessary to establish republics, empires, monarchies and principalities. The President of the United States must first conform to certain laws and requirements before his acts as President are legal and binding upon the people; so also with all the affairs of the general government. And this is likewise true of the state officials, including the governors, judges, legislators, sheriffs, magistrates, and even the unimportant office of bailiff can only be filled by a man who has fulfilled all the requirements necessary and demanded by the law of the land. A man who would undertake to fill one of the offices alluded to, without conforming to the law, would be counted an impostor and dealt with as the law directs. All civilized nations recognize this principle and act accordingly. Even church organizations place great stress upon the necessity that there exists for men to be ordained to their several offices; and a man, before he can legally perform, the marriage ceremony, must first conform to certain rules and laws laid down by the church authority to render the marriage legal. A lay member could not act in the capacity of an elder until authority had been granted him by those who held the power to give authority. Neither could an elder fill the office of a bishop without first conforming to certain rules. These rules are necessary to the good government of society and the people generally, and without them confusion confounded would reign supreme. If every man who desired to act as governor was to set up his claims and be allowed to act in that capacity, there would be an end to order. So with all other offices. A few men would sustain one man, as governor, other men would sustain another man, and still other men would sustain their man, until eventually brute force would be the means whereby men would hold their offices. This principle applies also to admitting men to be citizens of a government. A man who comes from some foreign nation and seeks to become a citizen of the United States must obtain his papers of citizenship and take the oath of allegiance. Not only must he attend to these duties, but he must see that the {301} officer who signs his papers and administers the oath is a duly accredited officer of the government; otherwise his papers are worthless and he is not yet a citizen. If these things be true as regards man's temporal affairs, how much more true are they when applied to eternal salvation. Daniel, the young Hebrew prophet, had the visions of futurity opened up to him and saw the time when God would establish a kingdom upon the earth, never more to be thrown down. (_Dan. ii._, 44; _vii._, 27). Many hundreds of years after Daniel's day, Jesus of Nazareth came upon the earth and reiterated the assertion of Daniel, and told His disciples to continue "unceasingly to pray for that kingdom to be set up," and through one of His apostles He revealed how the kingdom was to be established. John the beloved disciple says: "I saw another angel fly in the midst of heaven, having the everlasting gospel" [or the laws of the kingdom] "to preach" [or proclaim] "unto them that dwell on the earth" (_Rev. xiv._, 6). It would naturally be supposed that the heavenly messenger would be endowed with authority to empower men to admit citizens into the kingdom he came to establish, and that no one could take this authority unto himself, "but he that is called of God as was Aaron;" and that he who might dare to do so, without first being authorized, would render himself liable to the penalty God's law inflicts upon all impostors, usurpers and wolves in sheep's clothing generally. "Seek ye _first_ the kingdom of God," was the command of the Great King, who in the future is to rule over this kingdom. But before the reader can do so he must first find out what it is like; and in this matter we are not left in doubt, for Jesus and His apostles have placed upon record the names of the officers necessary in the kingdom, the necessary laws to govern and control it, the manner of admitting citizens and, in short, all the details, so that the "wayfaring man, though a fool, need not err" in seeking to obey the command, "seek ye first the kingdom of God." By turning to the writings of Paul (_I. Cor. xii._, 28), we find that "God hath set some in the church, first apostles, secondarily prophets, thirdly teachers." Now if this is the pattern of the officers of the kingdom (church), all we have to do is to start upon our search and examine the various claims that are set up; for there are a multitude of organizations that lay claim to the title of the church or kingdom of God. It is not necessary to hunt in the midst of the heathen and {302} pagan nations of the earth, for they lay no claim to the title, but will answer you frankly, "We know nothing of your kingdom or its officers." Then let us turn to the Catholic world and examine their claims. We find that they have a pope, cardinals and priests, but no apostles nor prophets, _no officers to correspond with the description given by Paul_. Next let us view the Protestant denominations. Go back to the earliest reformers, Huss, Luther, Melanchthon, Calvin, Knox, Henry VIII, and Wesley. Examine all their organizations and we find none of them lay claim to having these officers in their churches, but, on the contrary, ignore and repudiate them by saying, "They are no longer needed." Examine all denominations, all orders, all faiths, and we find that in this respect they are deficient and lacking, while poor, weak, fallible man sets up his judgment, and by man's wisdom seeks to enter the kingdom of God. The Christian world acknowledges that it takes legal authority to make a man a citizen of any temporal government set up by man, but when it comes to the government of God, any man who sees proper to do so can set out with a new set of ideas, called a creed, and establish a church, baptize, bless the communion, and go forward in this way, ordaining men to various offices, and yet denying all the time that God has revealed anything, or bestowed any gift of authority. Are these legal officers of the kingdom of God? Is the reader so far lost in the mazes of tradition as to suppose for one moment that God will recognize officers appointed in any such way, much less their acts? But lest we do injustice to these different denominations, let us give them one more chance to prove their position correct; for we would gladly avoid seeing the whole Christian world in error and transgression. Paul, the great apostle, says that God placed in the Church, in addition to its officers, "miracles, then gifts of healings, helps, governments, diversities of tongues," and urged upon the people to seek earnestly for these gifts. Search the world over and find, if you can, an organization, other than that represented by the Latter-Day Saints, that lays claim to and possesses these great blessings. The Christian world, having changed the order of the Church of God, have lost these gifts, and in endeavoring to justify themselves, say they are no longer needed. Some of them, more honorable than the rest, acknowledge the true state of affairs and confess the lamentable condition they are in. {303} Mr. Wesley states that the reason the gifts are no longer in the church "is because the love of many waxed cold, and the Christians had turned heathen again, and had only a dead form left" (see Vol. I, Sermon 94). Smith's Bible Dictionary (page 163) also says: "We must not expect to see the church of holy scriptures actually existing in its perfection on the earth. It is not to be found thus perfect, either in the collected fragments of Christendom, or still less in any of those fragments." The names of sixty-five learned divines and Biblical scholars are on the preface page, as contributors to and endorsers of this book. Dr. Adam Clark, in his commentaries (page 452) on the 4th chapter of Ephesians, says: "All these officers and the gifts and graces conferred upon them were judged necessary by the Great Head of the church, for its full instruction in the important doctrines of Christianity. The same _officers_ and _gifts_ are still necessary, and God gives them, but they _do not know their places_." Roger Williams refused to continue as pastor over the oldest Baptist church in America, on the grounds that there was "no regularly constituted church on earth, nor any person authorized to administer any church ordinance; nor can there be until new apostles are sent by the Great Head of the church, for whose coming I am seeking" (see _Picturesque America_, page 502). "Till that great and notable day of the Lord come, we can not, from the prophetic word, anticipate a universal RETURN _to the original Gospel_, or a general restoration of the kingdom of God, in its primitive form" (_Christianity Restored, Alex. Campbell_, page 181). Having brought forward for the consideration of the reader the foregoing points, we now proceed to examine the results that will naturally flow from this terrible situation of affairs; and while we do so, we plead with you, reader, to lay aside prejudice, and, as you value your soul's salvation, seek earnestly to know the truth; "for what doth it profit a man if he gain the whole world and lose his own soul?" Having thrown aside the officers of the church, Christianity lost its authority and could no longer administer in the ordinances of the Gospel for the salvation of the souls of the children of men. Instead of the officers and endowments of the kingdom or church of God, man-made doctrines and changeable creeds have been substituted, until to-day the Christian world is "driven and tossed to and fro by every wind of doctrine." Weakness, imbecility and lack of authority are {304} written on its every movement; vice, sin and wrong-doing prosper and flourish under the very droppings of the sanctuary. To-day one theory is taught, tomorrow another. Men have "builded cisterns that will not contain water;" in short, have turned from the apostle at the head of the church, and the prophet in the church of the living God, and heaped to themselves teachers, having itching ears, who have turned the hearts of the people from the truth, and led them astray after fables, until "darkness covers the earth, and gross darkness the minds of the people." Conflicting creeds and faiths fill the world with a war of words, until the hearts of honest men become sick, sick!--sick of the petty jealousies and miserable trickery of professing Christianity--sending the blood-guilty murderer, with his hands reeking with the blood of his victims, from the gallows to eternal glory and the presence of Deity; while an honest man, because he differs from them in belief, must be consigned to a never ending hell! Oh consistency! thy name is not modern Christianity! Without apostles, without prophets, without the gifts, without authority, shorn of all thy pristine beauty and loveliness, all thy grandeur and glorious attributes; torn and divided into a multitude of fragments, continually dividing and sub-dividing, thy talk sounds like that of the scribes of old, "without authority." And what of thy teachers? "Blind leaders of the blind." Prophecy foretells their doom: Struggling to uphold the columns of the house of Babylon, the dwelling place of "the mother of harlots," and her numerous offspring, they will be crushed in her downfall, unless they speedily repent and turn to the true and living God, be baptized for the forgiveness of their sins, and receive the laying on of hands for the gift of the Holy Ghost, that will "lead them into all truth, and bring to their remembrance things of the past, and show them things to come," for the promise is unto all that "the Lord our God shall call." To members of churches as well as non-members--to the whole world does this proclamation come. _God has set up His Kingdom, or church, upon the earth, never more to be thrown down_. His duly appointed and authorized officers are ready to admit men and women as citizens of this kingdom, or church. He or she who hears the sound of this gospel and heeds it not will be under condemnation. He or she who heeds and renders obedience to it will reap life everlasting. God will not recognize the man-made devices whereby men {305} seek to save themselves by climbing up some other way. He will repudiate the acts of unauthorized men who administer in the ordinances of the gospel; and after once this gospel comes to their ears, if they persist in their course, it will bring condemnation upon their heads. Before they heard it, "they had no sin," in not obeying; now "they have no cloak for their sin," the truth having been taught. "If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of my myself" (_John vii._, 17). May the peaceful influence of the Holy Spirit be with those who desire to know the truth, and come unto God, and serve Him with all their "might, mind and strength." _"As we see the infant taken away by death, so may the youth and middle-aged, as well as the infant, be suddenly called into eternity. Let this, then, prove as a warning to all, not to procrastinate repentance, or wait until upon the death-bed, for it is the will of God that man should repent and serve Him in health, and in the strength and power of his mind, in order to secure His blessing, and not wait until he is called to die."_ --_Joseph Smith_. {306} (Tract No. 2.) THE PLAN OF SALVATION. BY ELDER JOHN MORGAN. In the midst of the Christian world there are very many conflicting theories in relation to man's existence here and hereafter; also as to the duties he owes to himself, his fellowman and to his Creator. It is an undisputed question that some knowledge of WHERE WE CAME FROM, WHY WE ARE HERE, AND WHERE WE GO AFTER WE LEAVE THIS PROBATION, is essential to the enjoyment and well-being of the human family. In the following pages of this tract we shall seek to briefly set forth the belief of the Latter-day Saints on these points. While they may differ widely from the accepted ideas of the Christian world, we may be allowed to mildly suggest that the difference is not so much between those sects of the day and the Latter-day Saints, as it is between those sects and the Bible, a fact for which we are in no sense responsible, and a fact that we can in nowise alter or change, even were we so disposed. It is deemed proper in the commencement of this investigation to refer to another point so that we may clearly understand each other. It is this: sincerity of belief does not, by any means, establish the correctness of a principle. Testimony of an unimpeachable character can alone do that. Man's belief does not affect a principle in the least. The whole world may believe it, and yet it be untrue; the whole world may refuse to believe it, and yet it be true. The unbelief of the people of Noah's day did not stay the flood; the unbelief of the Jews did not prove Jesus an impostor; and the killing of the apostles did not prove their doctrines false. The assassination of Joseph Smith was no proof one way or another as to the divine nature of his authority; neither will the rejection of the doctrines he taught prove them wrong. If they {307} are true, though he was slain, his followers mobbed, driven and persecuted, yet in the end they will rise triumphant over every obstacle and grow stronger and stronger, as error shall grow weaker and weaker. In presenting the principles of _pre-existence_ the _first principles of the gospel_ and _baptism for the dead_, we shall simply quote scripture; and we again state that if there is any difference of opinion, it is between the reader and holy writ. The Apostle Paul's injunction to the Thessalonians was: "Prove all things: hold fast that which is good" (_I Thess. v_. 21); and the wise man, Solomon, asserted: "He that judgeth a matter before he heareth it, is not wise." Let us, then, refer to the word of the Lord, which is the end of argument, and see what the teachings of the Great Creator of all are. Speaking to Job, one of the most ancient writers of the Bible, He says: "Who is this that darkeneth counsel by words without knowledge? Gird up now thy loins like a man; for I will demand of thee, and answer thou me. Where wast thou when I laid the foundations of the earth? * * * When the morning stars sang together, and all the sons of God shouted for joy?" (_Job xxxviii_, 2-7.) Job certainly must have been somewhere when the "foundations of the earth were laid," or why the question? There was doubtless more meaning to the words, "When ALL _the sons of God_ shouted for joy," than one at first supposes. The reader asks, "Who were these sons of God?" Luke, in giving the genealogy of the human family, gives the necessary information on this subject: "Which was the son of Enos, which was the son of Seth, which was the son of _Adam, which was the_ SON OF GOD" (_Luke iii_, 38). But let us turn to another text. One of the ancient writers says: "Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it." (_Ecc. xii_, 7). Let us ask ourselves how it would be possible to _return_ to a place, point or locality, which we had never visited. How could we _return_ to God unless we had once been in His presence? The logical conclusion is unavoidable, that to enable us to _return_ to Him we must have once enjoyed His associations, which must have been in a pre-existent state, before we became clothed upon with this body of flesh and bone. Again, we find that the apostles must have had some conception of pre-existence, judging from their question to Jesus: "Master, who did sin, this man or his parents, that he was born blind?" (_John ix_, 2.) It will, doubtless, require no argument {308} to convince the reader that the justice of God would scarcely permit the punishment of the individual before the crime was committed. If so, then the sin must have been committed before he came upon the earth, for he was _born blind_. It was evident that the question was not a doubtful one in the minds of the apostles as to whether a man _could_ sin previous to his existence in the flesh, but as to whether this particular man had sinned or not. Paul, in his writings to the Hebrews, says: "Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?" (_Heb. xii_. 9.) We here gain the information as to who the sons of God were who _shouted for joy_ in the beginning. We also learn the reason why we address Him as, "Our Father which art in heaven," is to distinguish Him from the father of our earthly tabernacles. In other words, He is the Father of the spirits that inhabit our bodies, in precisely the same sense that our earthly fathers are the fathers of our bodies of flesh and bone. When death ensues, we bury the earthly body, which decomposes and mingles with the elements surrounding its place of deposit; but what of the spirit which "returns unto God who gave it?" When Jesus appeared to the disciples after His resurrection, "They were affrighted, and supposed they had seen a spirit." But He corrected them, saying, "Handle me, and see; for a spirit hath not flesh and bones, as ye see me have" (_Luke xxiv_. 37-39). From these, words we may gather the information that man, while existing as a spirit, was not clothed upon with flesh and bone, but nevertheless, existed in the exact shape and form that he now possesses. He had eyes to see, ears to hear and many other faculties with which man is here endowed. He was also doubtless in possession of intelligence, and much that goes to ennoble man. He had the ability to pass from place to place, increase in knowledge, and perform certain duties that devolved upon him in that sphere of action. An unembodied spirit is one that has not yet taken upon itself a body. An embodied spirit is one dwelling in the flesh. A disembodied spirit is one that has passed through this stage of existence and laid its body down in the grave, to be finally taken up and again united, spirit and body, those of the righteous never more to be separated. The word of the Lord to Jeremiah was: "Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a {309} prophet unto the nations" (_Jer. i_. 5). Here we have the sure word of the Lord relating to one of the children of men who was but a type of the rest, only that in this particular case we have the fact made known that, for good and sufficient reasons, our common Father in the heavens saw proper to ordain one of His children to a certain office prior to sending him down upon the earth. Having so gained the confidence of his Father while in his first or pre-existent state, he was ordained to a high and holy calling, previous to his advent upon the earth, and we learn from holy writ, that this confidence was not misplaced, but that he in honor filled his mission and proved himself true to the trust reposed in him, not veering or turning a hair's breath from the line of his duty, though met by obstacles that would have appalled the stoutest heart. The reader will please be cautious not to confound the principle of fore-ordination with that of predestination, in the case of Jeremiah, for there is a broad distinction between the two. A man may be fore-ordained, set apart or commanded to do a certain work, yet he retains his agency in the matter, and it is optional with him whether he performs the duty assigned him or not. If predestined to perform a certain work, there would be no choice but to do that work. Not having any choice, he would not incur the responsibility of his own actions, nor control them, but would be controlled by the power which predestined him. While Jeremiah was fore-ordained to be a prophet to the nations, we do not read that he was predestined to fill the office of a prophet by any means. The principle of pre-existence is plainly illustrated in the life of our Savior, who thus spoke to the people: "What and if ye shall see the Son of man ascend up where he was before?" (_John vi_. 62.) Again, "And no man hath ascended up to heaven but he that came down from heaven." To all human appearances, Jesus resembled very much the rest of the children of our common Father. So close was this resemblance, that those by whom He was surrounded failed to see any contrast between Him and any ordinary man. They enquired of each other, "Is this not the carpenter's son? Is not his mother called Mary? and his brethren James and Joses, and Simon and Judas?" Let us ask ourselves the question: Is it so difficult to comprehend our own pre-existence, when that of Jesus is so plainly taught, and also that of many of the Biblical characters of whom we read? Paul, the great apostle, speaking of himself, says, "In hope of eternal life, which God, that cannot lie, _promised before the world began."_ (_Titus i_. 2.) Here {310} was a promise made to Paul of eternal life, _"before the world began,"_ continued upon obedience, as was said to Cain aforetime, "If thou doest well, shalt thou not be accepted?" (_Gen. iv_, 7.) Yet, notwithstanding this promise, Paul was under the necessity of performing certain duties to enable him to claim the promise made. After being stricken with blindness on the way up to Damascus, and hearing the voice of a risen Redeemer, he was told to "Arise, and go into the city, and it shall be told thee what thou must do." (_Acts ix_. 6.) After fasting and prayer, he was visited at the end of three days, by one Ananias, who had been commanded of the Lord, in vision, to visit Paul, and was furthermore told that he was a "chosen vessel," or in other words, one whom the Lord had made promises to, before the "world began," and who had a mission to perform before "Gentiles, and kings, and the children of Israel." The question of Ananias was, "And now why tarriest thou? Arise, and _be baptized_, and wash away thy sins, calling on the name of the Lord." (_Acts xxii_. 16.) We have presented for the consideration of the reader but a few Biblical proofs of man's pre-existence, out of the many that can be selected, yet consider that sufficient has been advanced to show conclusively that the claim of the Latter-day Saints to a belief in this principle, is founded upon holy writ. Their ideas only coincide with the prophets and servants of God in all ages of the world who have alluded to this subject. Having answered this question: _Where did we come from?_ let us now consider WHY WE ARE HERE. A wise Creator must have had some great object in view in the creation of the earth, and placing upon it His children, to pass through what they are called upon to, while in this probation. A knowledge of this object is almost positively necessary to enable the human family to act well their part. Let us then examine what He had in view. The primary object of man's existence upon the earth, is to obtain a body of flesh and bone; for without this it is impossible to advance in the grand scale of being in which he is to move, in the eternal worlds. It is necessary also for him to learn, by actual experience, the difference between good and evil. As was said of our first parents, "And the Lord God said, Behold, the man is become as one of us, to know good and evil." (_Gen. iii_. 22.) It is necessary that man should taste the bitter to enable him to appreciate the sweet. No proper appreciation of the value of {311} eternal life could be arrived at, without having experienced its opposition. A man must first feel the effects of sickness to enable him to fully appreciate the great boon of health. He must feel the effects of pain before he can enjoy immunity therefrom. He must feel the influence and power of death, before he can appreciate eternal life. He must comprehend the effects of sin, before he can enjoy "the rest promised to the faithful." There are many experiences that he can gain in the flesh that cannot be obtained elsewhere. There are ordinances to be performed and eternal unions to be perfected, that in the wise economy of the great Creator, must be effected here on the earth. Baptism for the remission of sins and marriages for eternity, are prominent features of duty that devolve upon man in his second estate, or during his existence upon the earth. It is not all of man's duty to care for himself alone, to selfishly neglect his fellow man, and seek aggrandizement himself at their expense. "Do unto others as ye would that they should do unto you," is called the Golden Rule, by which men should be governed in this life. In brief, man has a work to do to prepare himself for a future exaltation in the eternities to come. He is called upon to "work out his salvation with fear and trembling," for the work done in this life will have its influence in that to come. By obedience to the principles of the gospel of Jesus Christ, he prepares himself for the grand and glorious exaltation held in reserve for those who worship God in "spirit and in truth." As Jesus said to His apostles, "I go to prepare a place for you," for "in my Father's house are many mansions." Having learned why we are here, let us next examine what is the nature of the duties devolving upon us. FAITH. To enable a man to perform any work whatever, requires that he have faith in the ultimate result of his work. No farmer would plant, unless he expected to reap; no builder build, unless he expected to inhabit; no speculator invest, unless he expected to increase his means; no journey would be attempted, unless there existed hope of reaching the destination. So, likewise, no commandment of God would be obeyed, unless there existed faith that certain blessings would follow obedience. With this idea plainly before us, we can comprehend the assertion of the Apostle Paul to the Hebrews, "But without faith it is impossible to please Him: for he that cometh to {312} God must believe that He is, and that He is a rewarder of them that diligently seek Him." (_Heb. xi_. 6). We find the active workings of the principles of faith in the many cases of healing performed by our Savior. "Thy faith hath made thee whole," was the invariable remark He made to one and all: and we find Him speaking to the apostles in the strongest terms about their lack of this great principle. Upon one occasion they came to Him with the question, "Why could not we cast him out? And Jesus said unto them, Because of your unbelief; for verily I say unto you, If ye have _faith_ as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you." (_Matt. xvii_. 19, 20.) Again we read, "And he did not many mighty works there because of their unbelief" (_Matt. xiii_. 58), or in other words, they had no faith in the claim he made of being the Messiah; consequently they were deprived of the blessings that fell to those that had faith, as mankind today are depriving themselves of many _great and glorious_ blessings, through their unbelief in the divine calling of Joseph Smith, the prophet and seer. We often hear the same cry today that greeted the ears of Jesus, "Master, we would see a sign from thee." But He answered and said unto them, "An evil and adulterous generation seeketh after a sign." (_Matt. xii_. 38, 39). What was true of the generation was true of the individual, and what was true then is true now, which places sign-seekers in a most unenviable position, but doubtless where they justly belong. Faith is not produced by sign-seeking, but in the words of Paul, "Faith cometh by _hearing_, and hearing by the word of God." (_Rom. x_. 17). After the death and resurrection of Jesus, He left this grand test of faith upon record, to serve as a guide for all future generations: "And these signs _shall_ follow _them that believe"_ (or have faith): "In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." (_Mark xvi_. 17, 18). "But," says one, "was it not intended that these gifts and blessings should be limited to the days of the apostles, and to the apostles themselves?" Read again, "shall follow them that _believe;"_ and again the preceding verse reads, "He that _believeth_ and is baptized shall be saved." If you limit the signs following the believer to the days of the apostles you must also limit a salvation to that day. But it is today as it was in the {313} day Paul wrote to the Hebrews: "For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it." (_Heb. iv_. 2). The cultivation of this principle of faith is the first step in our duties in this life. The second step is that of REPENTANCE. "Repent and _turn_ yourselves from _all_ your transgressions; so iniquity shall not be your ruin." (_Ezek. xviii_. 30). "Let the wicked forsake his way" (_Isa. lv_. 7). "_Repent_ * * * every one of you" (_Acts ii_. 38). "Except ye repent, ye shall all likewise perish" (_Luke xiii_. 3). We understand that repentance does not consist in mourning over sins committed, and then repeating the same sin or one equally heinous, but that Ezekiel meant for the people to cease from doing wrong, to quit their evil practices, and walk in the path of rectitude, virtue and true holiness. "For godly sorrow worketh repentance to salvation not to be repented of; but the sorrow of the world worketh death." (_II. Cor. vii_. 10). We believe that the "sorrow of the world" here alluded to, is the too-prevalent practice of crying, groaning and moaning over our wrong-doings, and then continuing the same practices. The third step for man to take in this life to secure salvation in the eternal world, is to be BAPTIZED. "He that believeth" (that is, he that hath faith) "and is baptized shall be saved" (_Mark xvi_. 16), was the emphatic assertion of our Savior. Again, we find that man came under condemnation by refusing obedience to this commandment: "But the Pharisees and lawyers rejected the counsel of God against themselves, being _not baptized_ of him" (_Luke vii_. 30). So the world of today will, in the end, find themselves under condemnation for refusing to obey this principle of the gospel. "Except a man be born of water and of the Spirit, he _cannot_ enter the kingdom of God." (_John iii_. 5). Paul, writing to the Hebrews, says: "Therefore leaving the principles of the doctrines of Christ, let us go on unto perfection: not laying again the foundation of repentance from dead works, and of faith toward God, of the _doctrine of baptisms_ and of laying on of hands." (_Heb. vi_. 1-2). Here are four principles all classed together, all equally important, all {314} equally necessary, and all required at our hands by those fixed and eternal laws of truth and justice, by which the worlds are governed, and by which we may return back into the presence of God, and dwell with the just and true and the pure of all ages. The fourth step necessary for man to take while in this state of probation, is to receive THE LAYING ON OF HANDS, for the reception of the Holy Ghost. This is a principle, to a great extent, ignored by the Christian world, yet plainly taught in the scriptures. Peter, and his brethren of the twelve, had doubtless all been baptized, and endeavored to lead holy lives during their association with Jesus; yet we find Him, just previous to His ascension on high, telling them: "Behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. And He led them out as far as to Bethany, and He _lifted up His hands_ and blessed them." (_Luke xxiv_. 49, 50). We find a still further explanation of the manner of obtaining this gift and blessing, in the Acts of the Apostles, where He "commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith He, ye have heard of me. For John truly baptized with water, but ye shall be _baptized with the Holy Ghost_ not many days hence" (_Acts i_. 4, 5). Turning to the account of the ministry of Philip, in Samaria, we find that after the Samaritans had exercised FAITH sufficient to cause them to repent, they had been BAPTIZED under the hands of Philip. "Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost (for as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus). Then _laid they their hands on them, and they received the Holy Ghost"_ (_Acts viii_. 14-17). Paul, writing to Timothy, charged him thus: "Neglect not the gift that is in thee, which was given thee by prophecy with the laying on of the hands of the presbytery" (_I. Tim. iv_. 14); and again, "Wherefore I put thee in remembrance, that thou stir up the gift of God, which is in thee by the putting on of my hands" (_II. Tim. i_. 6). We also call the attention of the reader to the account of {315} Paul's visit to the baptized Saints of Ephesus, and his inquiry of them: "Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. * * * Then they were baptized in the name of the Lord Jesus. And when Paul had _laid his hands_ upon them, the Holy Ghost came on them: and they spake with tongues and prophesied" (_Acts xix_. 2-5). Sufficient has doubtless been said to clearly establish the fact that the gift of the Holy Ghost was formerly obtained by the laying on of the hands of those who held the authority to do so. Nowhere do we find that the order here laid down has been supplanted or annulled. On the contrary, the apostles spoke in the strongest terms against any innovation upon the established forms that Jesus taught them. Paul, writing to the Galatians, speaks of those who were "perverting" the gospel; doubtless teaching that the laying on of hands was not necessary, or else that it was done away with, and says, "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed" (_Gal. i_. 8). The reader has now examined the fourth step for man's advancement in the probation in which he is now living: and in the words of our Savior, "He that entereth not by the _door_ into the sheepfold, but climbeth up some other way, the same is a thief and a robber" (_John x_. 1). We have traced man from a pre-existent state, before the world began, when he dwelt in the presence of the Father and of our elder Brother Jesus, and mingled with the spirits who have or shall come into this sphere of action. As it is beautifully expressed in one of the songs of Zion: "Oh, my Father, Thou that dwellest In the high and glorious place! When shall I regain Thy presence, And again behold Thy face? In Thy holy habitation, Did my spirit once reside? In my first, primeval childhood, Was I nurtured near Thy side? "For a wise and glorious purpose Thou hast placed me here on earth, And withheld the recollection, Of my former friends and birth; Yet ofttimes a secret something Whisper'd, 'You're a stranger here;' And I felt that I had wandered From a more exalted sphere." {316} This is certainly a grander and nobler conception of man's origin than that of some of the would-be philosophers of today, who advocate the idea of evolution from a lower scale. Having described the nature of the duties (to have faith in God and His promises, to repent of his sins, to be baptized for their remission, and to receive the laying on of hands for the gift of the Holy Ghost) that he must perform in this life to lay a foundation for future exaltation, we now turn to the consideration of man's FUTURE EXISTENCE. Upon this subject there is a great diversity of opinion among men, and almost every possible conjecture has, from time to time, held the attention of the human family. If we are to judge by the accepted creeds of the Christian world, we find that an almost universal belief exists in future punishment. We find also that the fear of future punishment is used as a mighty power to influence the minds of the people in a religious sense. The fearful horrors of a never-ending punishment of the guilty are portrayed in the liveliest colors from the Christian pulpits of the land. They are so clearly defined, that in many instances we find that the love and justice of God are lost sight of in the description of the fearful character of the punishment He inflicts, not so much upon unbelievers as upon those who reject the creeds, articles of faith and discipline, whereby men seek to "know God." Let the reader lay aside preconceived notions, tradition and prejudice, and examine this subject with a desire to know the truth. We shall again refer to holy writ, and ask the candid attention of the reader to the proofs we place before him. If we had the history of two persons, the one good and the other bad, after they left the earth, or laid down their bodies in death, it would serve as a guide to decide upon the future destiny of the whole human family. Fortunately, there is left upon record such information, and by it we can determine this all-important question. No one will dispute the assertion that Jesus of Nazareth was appropriately termed the "Just One," a person of pure and holy life. The confession of guilt by one of the men crucified beside Jesus, is testimony enough to convict him of being a bad man. "We receive the due rewards of our deeds; but this man hath done nothing amiss" (_Luke xxiii_, 41), were the words of the {317} malefactor, thus confessing that death was the proper penalty for the many crimes that he was guilty of. Now, here are two persons that were born upon the earth, lived out a certain number of years, and then laid down their lives, their bodies becoming cold and inanimate in death, while their spirits, freed from their earthly tenements, passed into another stage of existence, leaving their remains to be cared for in the ordinary rites of sepulture. While suffering the agonies of crucifixion, a conversation was carried on between them, which will serve our purpose in opening up an investigation. "And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise:" (_Luke xxiii_, 42, 43.) The request of the thief was so favorably looked upon, that he had the promise made that he should accompany Jesus to a place which He designated as paradise. He could not have consistently granted him the privilege of entering into His kingdom, when He had replied to Nicodemus, "Except a man be born of water" (baptized) "and of the Spirit" (receive the laying on of hands for the gift of the Holy Ghost), "he cannot enter into the kingdom of God." (_John ii_, 5.) The thief, not having attended to these ordinances, could lay no claim to that privilege; but, says Jesus, "Today shalt thou be with me in paradise." We are aware that the majority of the Bible-believing world are of the opinion that the thief was permitted to enter heaven, and enjoy the presence of God; but is this idea a correct one? Let us candidly examine it and see; for on it hangs a great principle of truth. After the body of Jesus had lain three days in the tomb, the spirit again entered into it. The angels rolled the stone away from the mouth of the sepulchre, and the resurrected Redeemer of the world walked forth, clothed upon with an immortal body of flesh and bones. Mary, who seemed to have some special interest in the Savior, came early to the tomb, and, weeping, discovered that the body of her Master was not there. A voice spake to her, saying, "Mary." She turned herself, and saith unto him, "Rabboni;" which is to say, Master. Jesus saith unto her, "Touch me not; for I AM NOT YET ASCENDED TO MY FATHER: but go to my brethren, and say unto them, I ascend unto my Father, and your Father: and to my God and your God." (_John xx_, 16, 17.) {318} Here we have the assertion of Jesus, Himself, that during the three days immediately subsequent to His crucifixion, while His body lay in the tomb, His spirit did not go into heaven or the presence of His Father. Logically, it must follow, neither did that of the thief. The generally-accepted idea, therefore, of the thief's being saved, must inevitably fall to the ground. Jesus asserted that "Today shalt thou be with me in paradise," and upon His return to earth He informed Mary that He had not ascended to His Father. The question naturally arises, where had He been during these three days? We are not left in doubt upon this point, but scripture plainly points out the character of the duties He was called upon to perform while His body rested in peace in the newly-made tomb of Joseph. He to whom Jesus transferred the keys of the kingdom of heaven, and who stood at the head of the twelve apostles, would certainly be accepted as a competent witness in this matter; and, by turning to his epistles, we gain this information: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also He went and PREACHED UNTO THE SPIRITS IN PRISON." (_I. Peter iii_, 18, 19.) Here we have an account of what He was doing during the three days' absence from the body: preaching unto the spirits in prison, also a very clear explanation as to where the thief went. It was to a prison world, where he would have an opportunity to hear the Savior preach the gospel of deliverance to the captive spirits, "Which some time were disobedient, when once the long suffering of God waited in the days of Noah." (_I. Peter iii_, 20.) We now understand what Isaiah, the prophet, meant when speaking of Jesus. He says, "That thou mayest say to the prisoners, Go forth" (_Isaiah xlix_,); and again, "He hath sent me to bind up the broken-hearted, to proclaim liberty to the _captives_, and the opening of the _prison to them that are bound_" (_Isaiah lxi_, 1); and again, "To open the blind eyes, to bring out the _prisoners_ from the _prison_, and them that sit in darkness out of the _prison house_" (_Isaiah xlii_, 7.) How appropriately do these passages coincide with and support the assertion of Peter relative to Jesus preaching to the "spirits in prison!" Men, who in the days of the flood failed to obey the commandments of God, and for two thousand long, weary years had suffered the penalty for their wrong doing, had been fulfilling the principle so clearly enunciated by our Savior when He said, "Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid {319} the uttermost farthing." (_Matt. v_, 26.) "And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes." (_Luke xii_, 47, 48.) With what joy must these long-suffering spirits, held in confinement, have greeted the Redeemer when He appeared and preached to them the glad tidings of great joy, and presented for their acceptance the EVERLASTING GOSPEL! Through its means they could have their prison doors opened, and themselves delivered from the grasp of Lucifer, the son of the morning, who is appropriately described as one who "made the earth to tremble, and did shake kingdoms; that made the world as a wilderness, and destroyed the cities thereof; that _opened not the house of his prisoners_." (_Isaiah xiv_, 16, 17.) How grand and glorious is the plan of salvation that the Creator has ordained for His children, reaching from eternity to eternity, and covering in its details every possible emergency; controlling, guiding and directing their footsteps while in a pre-existing state; teaching them while sojourners upon the earth, and extending beyond the grave into the spirit world, there to cause their hearts to rejoice and gladden under its benign influence, growing and increasing in might and majesty, power and glory, as the ages roll by, until the inspired words of our divine Master shall be fulfilled: "Every knee shall bow, and every tongue confess." Well might Jesus say to the apostles just previous to His death, "Verily, verily, I say unto you, The hour is coming, and now is, when the _dead_ shall hear the voice of the Son of God: and they that hear shall live. Marvel not at this: for the hour is coming in the which all that are in the _graves_ shall hear His voice" (_John v_. 25, 28). Turning again to the epistle of Peter, we find this assertion: "Who shall give an account to Him that is ready to judge the quick and the _dead_. For for this cause was the gospel preached also to them that are _dead_, that they might be judged according to _men in the flesh_, but live according to God in the spirit." (_I. Peter iv_. 5, 6.) Jesus, upon one occasion, when explaining the gospel to the apostles, said, "Whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, _neither in this world, neither in the world to come_" (_Matt. xii_. 32). This, in perfect plainness, explains itself to mean, that there is a class of sins that can be forgiven in this world, and a class {320} that cannot; also that there is a class of sins that can be forgiven in the world to come, and a class that cannot. Peter, speaking of the patriarch David, says, "For David is not ascended into the heavens" (_Acts ii_. 34). But David himself, knowing full well that the mercy of the Lord endureth forever, says, "For thou wilt not leave my soul in hell." (_Psalms xvi_. 10). He knew that after he had paid the penalty of the deeds done in the body, there would be a way whereby he might gain a place in the midst of the righteous in the presence of God. If the present generation desire to know what will be the result of their disobedience to the proclamation of the principles of the gospel, and their contending against the servants of God who proclaim them, let them read what Isaiah says: "The earth shall reel to and fro like a drunkard, and shall be removed like a cottage. * * * And it shall come to pass in that day, that the Lord shall punish the hosts of the high ones that are on high, and the kings of the earth upon the earth. And they shall be _gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited_" (_Isaiah xxiv_. 20-22). After having waited, perhaps, as long as they did who rejected the word of God in the days of Noah--after having passed through, perchance, thousands of years of punishment, until they have "paid the uttermost farthing," then the gospel will again be presented to them, and "they will be visited." Another opportunity will be given them, to hearken unto the truth; but, in the meantime, the Saints of former and latter days will have advanced in the scale of progression and passed beyond the reach of those who, today, "reject the counsel of God against themselves, being not baptized." A separation will have taken place, in which there shall be "weeping and wailing," sorrow and mourning, over the neglect to obey the gospel when there was opportunity. In accordance with divine law, "they were judged every man _according to their works_" (_Rev. xx_. 13), not indiscriminately consigning all grades and classes of sinners to the same punishment, and that to continue forever; but meting out judgment according to their works, some with many stripes and some with but few. Would it not be a libel upon justice, if a judge, presiding over one of our ordinary courts should award to every criminal brought before him the same punishment? "If ye then, being evil, know how to give good gifts unto your children, {321} how much more shall your Father which is in heaven give good things unto them that ask Him?" Certainly the law of poor, weak, mortal man is not superior to that of the Judge of all. Paul beautifully and aptly expresses the principle in writing to the Corinthians: "If in this life _only_ we have hope in Christ, we are of all men most miserable" (_I. Cor. xv_. 19); but knowing that the gospel would be preached to the spirits in prison, and that untold millions of those who failed to accept the gospel here would do so there, he felt to rejoice in his heart instead of being the most miserable of men. He was fully aware that there was but one way to be saved, "One Lord, one faith, one baptism," (_Eph. iv_. 5); that it was positively necessary for man to pass through the door to enter into the sheep-fold; that the many devices whereby men sought to save themselves must of necessity fail, for "God's house is a house of order." He knew there was _only_ one name under heaven whereby men might be saved; that obedience to this law was a prime necessity to salvation, for "in vain do ye say, Lord, Lord, and do not the things I command you." Knowing these facts, the life of every good and true man, as was Paul, would be rendered miserable at the thought that so many millions of the human family must irretrievably perish, and be subject to torture throughout all the eternities to come; but understanding the great principle of the mission of our Savior to the prison world, they can rejoice in the fact that the plan of salvation is a complete one. They have hope that, not only in this life, but in the life to come, the gospel will be preached and men be taught its precepts. We here introduce the evidence of some learned men, who have reputation for scholarly ability, far and wide. Prof. Taylor Lewis, a prominent English writer, states: "We are taught that there was a work of Christ in hades. He descended into hades; He made proclamation in hades to those who are there, in ward." Bishop Alford says: "I understand these words (_I. Peter iii_. 19) to say that our Lord, in His disembodied state, did go to the place of detention of departed spirits, and did there announce His work of redemption; preach salvation in fact, to the disembodied spirits of those who refused to obey the voice of God when the judgment of the flood was hanging over them." Prof. A. Hinderkoper, a German writer, says: "In the second and third centuries _every branch and division of the Christian church_, so far as their record enables us to judge, {322} _believed that Christ preached to the departed spirits_." (_Haley's Discrepancies of the Bible_.) "As to the endlessness of punishment, I have said that the law that punishes sin is itself endless and for aught I know in the other state souls may be passing from right to wrong and wrong to right, and that may go on forever. I believe that we go out of this world free to do good or evil, and I believe that if a soul repent and turn to God, even in hell, he will not turn it away. REV. H. W. THOMAS, "Chicago, Ill." "I believe that if sufficient probation is not furnished in this world to infants, idiots, antediluvians, heathens and some children who have no moral chance, God will provide some probation in hades. REV. NEWMAN SMYTHE, "Hartford, Conn." These writers were willing to ignore the teachings of tradition, and let the words of inspired men mean just what they said, without any "private interpretation." God being no respecter of persons, it would be manifestly unjust for one portion of the human family to have the privilege of hearing the sound of the gospel in this life, while so great a proportion never hear it, and lie under condemnation from the fact. No; the plan of salvation is complete, and, reaching from our pre-existent state, applies to our present condition, and will extend to the future state, until every son and daughter of Father Adam have had ample opportunity to embrace its tenets, and live in accordance with its spirit. We have now examined the gospel proof of pre-existence, and quoted the testimony of Jesus and many of the servants of the Most High. We have gone over the ground of the duties that pertain to this life, connected with _faith, repentance, baptism_ for the remission of sins, and the _laying on of hands_ for the gift of the Holy Ghost [A] and examined the scriptures relative to _preaching to spirits in prison_. [Footnote A: Should the reader desire a more complete treatise on these important points, we refer to Tract No. 1.] We now take one more step in our investigation, and shall endeavor to learn if there is a way wrought out for the deliverance of the prisoners bound and captive in the grasp of Satan. The fact of their being preached to, is one evidence that something could be done to mitigate their condition, for it {323} would be cruelty intensified, if, after being taught the gospel, it would be necessary to inform them that there was no deliverance. The word of the Lord through the Prophet Malachi was, "Behold I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." (_Mal. iv_. 5, 6.) Here was a work for the translated prophet of Israel to perform at some future period of time, with the fearful consequence of non-compliance placed before us, that the Lord would smite the earth with a curse. The nature of that work is briefly set forth as turning the hearts of the fathers to the children, and that of the children to the fathers. The Apostle Paul asserts that they without us could "not be made perfect," or in other words, that their salvation was necessary to our happiness or perfection. Jesus, speaking to Nicodemus, said: "Verily, verily, I say unto thee, Except a man be born of _water_ and of the Spirit, he cannot enter into the kingdom of God." "But," asks the reader, "how shall a spirit be born of water, or be baptized in the water?" Very many of those who have gone into the spirit world had never submitted to the ordinance of baptism, while vast numbers of those who had been baptized, had the ordinance administered by one who held no rightful authority whatever, and whose acts God will not by any means recognize. They stand in the same position to the "kingdom of God" that a man does, who, as an alien to the government of the United States, has received his papers of citizenship from a man who held no office under the government, and, as a consequence, had no authority to confer those rights upon anyone. Paul, writing to the Hebrews, speaks of baptism in the plural: "Not laying again the foundation of repentance from dead works, and of faith toward God, and of the _doctrine of baptisms_." (_Heb. vi_, 1, 2.) Many have supposed this passage to sanction the idea of different modes of baptism, but, by turning to another of Paul's epistles, we learn clearly his meaning. We gain also the information how we may be instruments in the hands of a wise Creator in doing a work for the dead. _"Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they baptized for the dead_?" (_I. Cor. xv_, 29.) {324} We have here an explanation as to how their prison doors may be opened, and they set free: by the ordinance of the gospel through the baptism for the dead. Those that are in the flesh can do vicarious work for their dead, and become "saviors upon Mount Zion." We here insert an account of the visit of Elijah to the earth, in fulfillment of the promise of the Lord through Malachi. On the 3rd day of April, 1836, the Prophet Joseph Smith and Oliver Cowdery, while in the temple of Kirtland, had the vision of heaven opened, and Elijah, the prophet, who was taken to heaven without tasting death, stood before them, and said: "Behold the time has fully come, which was spoken of by the mouth of Malachi, testifying that he" (Elijah) "should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors." (_Doc. and Cov., new edition, page_ 405.) Elijah the prophet having come, and conferred the authority to baptize for the dead, the Latter-day Saints are assiduously engaged in erecting temples, wherein this ordinance may be performed. The object of Elijah's visit having been partially accomplished, in causing the hearts of the fathers, dead and gone, to turn to the children here on earth, the children are feeling after the fathers and seeking to open their prison doors, and bring them through the door of baptism into the sheepfold. Not only are the Elders of Israel traveling, preaching the gospel, and baptizing the people by the thousand, but the Saints are flocking to the temples of the Lord, and redeeming their dead from the grasp of Satan. They are performing a great and mighty work for the human family who have lived upon the earth in the different ages of the world's history, and who, in some instances, by revelation, make manifest to their children or friends, the fact that they have accepted the gospel in the spirit world. The patriarchs and prophets of former days, with Peter, James and the apostles who lived in the meridian of time, with Joseph Smith, Brigham Young, and other prophets of the "dispensation of the fullness of times" in the latter days, are earnestly engaged in the work of giving information and directing the preaching of the gospel in the spirit world. {325} Associated with our Father in the heavens, with the angels, and the good and true of the earth, we can afford to smile at the puny efforts of man to overthrow the work of God. What! can man strive against the bucklers of Jehovah? Can the designs that have been in process of fulfillment since the world began, now be stayed in their onward progress, because they do not happen to meet the approval of the people of today? In conclusion, let us examine one more question that has doubtless presented itself to the mind of the reader, and that is the question of future punishment. If, by preaching to the spirits in prison, bringing them to a knowledge of the truth, and being baptized for them, released them from their prison house, it logically follows that there must be an end to future punishment. We hear the question asked, "Do not the scriptures say that it is 'eternal punishment' and 'everlasting punishment?'" We answer, "Yes." But let us not put any private interpretation on these terms, but correctly understand their meaning. Eternal punishment is God's punishment; everlasting punishment is God's punishment; or, in other words, it is the name of the punishment God inflicts, He being eternal in His nature. Whosoever, therefore, receives God's punishment, receives eternal punishment, whether it is endured one hour, one day, one week, one year, or one age. "And they were judged every man according to their works." (_Rev. xx_, 13). Some shall be beaten with few and some with many stripes (_Luke xii_, 47, 48). Here we have plainly set forth the fact that all men are not punished alike, that some receive a greater punishment than others. That, as their works are so shall be the punishment awarded them. "And I saw the dead, small and great, stand before God: and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, _according to their works_. And the sea gave up the dead which were in it; and death and _hell delivered_ up the dead which were in them." (_Rev. xx_, 12, 13.) These were the words of John, upon the Isle of Patmos, and most impressively he adds, "And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." (_Rev. xx_, 19.) We consider that enough has been said to establish the {326} principles we have advanced, and we will call upon all to whom these words shall come, to exercise _faith_ in the gospel of Jesus Christ, to _repent_ of their sins, to be _baptised for the remission of them_, to receive the _laying on of hands_ for the gift of the Holy Ghost, and then to serve the God of Israel with all their might, mind and strength. _"Many men will say, 'I will never forsake you, but will stand by you at all times.' But the moment you teach them some of the mysteries of the Kingdom of God that are retained in the heavens and are to be revealed to the children of men when they are prepared for them, they will be the first to stone you and put you to death. It was the same principle that crucified the Lord Jesus Christ, and will cause the people to kill the Prophets in this generation."_ --_Joseph Smith_. _"The angel taught Joseph Smith those principles which are necessary for the salvation of the world, and the Lord gave him commandments and sealed upon him the Priesthood, giving him power to administer in the ordinances of the Lord."_ --_Wilford Woodruff_. {327} _"When you see a people loaded with irons and delivered to the executioner, be not hasty to say--This is an unruly people that would trouble the peace of the earth. For peradventure it is a martyr's people, which suffer for the salvation of humanity_." LA MENNAIS. (TRACT NO. 3.) OPINIONS OF THE LEADING STATESMEN OF THE UNITED STATES ON THE EDMUNDS LAW. GENTILE OPINIONS OF THE "MORMON" PEOPLE. STATISTICS OF CRIME AND EDUCATION. REFUTATION OF THE SPAULDING STORY. JUDGE SUMNER HOWARD ON THE MOUNTAIN MEADOWS MASSACRE. BY ELDER JOHN MORGAN. The attention of the candid, thinking, reader is called to the following extracts culled from the speeches made by the distinguished gentlemen, who, in defense of the Constitution of the United States, opposed the passage of the Edmunds law: UNITED STATES SENATE, FEBRUARY, 1882. _Showing the Unconstitutionality of the Law, and that it is not Morals but Money that is the moving cause of the present Crusade against the "Mormons."_ SENATOR VEST, MISSOURI. What I object to in this bill is that it is a bill of attainder, unconstitutional in the Territories, unconstitutional in the States, unconstitutional wherever the flag of the Republic wavers to-day in supremacy. It is a bill of attainder because it {328} inflicts a punishment, in the language of the Supreme Court of the United States, without trial by a judicial tribunal. Mr. President, as I said before, I am prepared for the abuse and calumny that will follow any man who dares to oppose any bill here against polygamy; and yet, so help me God, if my official life should terminate to-morrow, I would not give my vote for the principles contained in this measure. SENATOR MORGAN, ALABAMA. This, Mr. President, is to all intents and purposes an _ex post facto_ law. If I have rightly constructed the language in which the seventh section is couched, it undertakes to create a crime and punish a man for the commission of it at a time before the statute itself was enacted, certainly before this method of punishment is prescribed; and if I understand anything in reference to constitutional law, it is that you cannot impose a new punishment upon one who has been guilty even of a crime against the law, so as to make it retroactive in its effect and in its operation. Now we have the entire case under the Constitution. I submit to the honorable committee and to the Senate that this bill is amenable to two constitutional objections in the particulars I have named. First, it is an _ex post facto_ law, punishing men for crimes heretofore committed, and to which the punishment now sought to be annexed was not annexed at the time of their commission. The next is that it is a bill of attainder, a bill of pains and penalties, whereby the legislative department of the Government usurps the functions of the judicial, and puts a man under condemnation without trial and without even the due observance of the forms of law. As the act stands on its face, and as the purposes of it are entirely apparent from its whole tenor, I think there could not be a more flagrant violation of the Constitution. SENATOR LAMAR, MISSISSIPPI. In my opinion, sir, it is a cruel measure, and will inflict unspeakable sufferings upon large masses, many of whom are innocent victims. SENATOR CALL, FLORIDA. There is nothing theocratic in the government of the Mormon Church that is exhibited to the world. It does not claim to govern the Territory of Utah. It acknowledges the authority {329} of the Government of the United States. You cannot assail it by declaring it as a matter of opinion on the part of the American Congress that for a man to worship God according to his belief, as Mormons do (however contrary to our opinions and our wishes), is a theocracy to be suppressed with fire and sword. But if you will make war upon it, let it not be by striking down the liberties of your people and doing violence to your own holy faith; but assail it with the red right hand of war, with the sword to stab it out, and say to them: "Proclaim your heresies and conduct your rites beyond the limits of this Territory of the United States." Sir, this is worse than open, flagrant war. This is asserting to the people that what our fathers, acting under the teachings of the Christian religion, fought for more than a hundred years to accomplish, shall be thrown away. This is an assertion by the Congress of the United States that there may be a trial by a packed and prejudiced court, by partial jurors, by a man's enemies, and not his friends; that a government shall be constructed in which the vast majority--nine-tenths of the people--in defiance of the principles which control our whole political system, a government of a minority shall be constructed through penal provisions and through verdicts of courts selected and organized to try and convict! SENATOR BROWN, GEORGIA. The bill proposes to apply a religious test to the Mormons, in so far as it punishes the Mormon for his opinions, it is a religious test applied. He believes that Joseph Smith was a prophet as much as I believe that Jeremiah was a prophet; and while I think he is in an egregious error, I have no right to proscribe him because of his belief as long as he does not practice immorality. And I have no right to do more as a legislator than to prescribe rules to punish him for his immoralities, and leave him to the full enjoyment of his religious opinions, just as I claim the right to enjoy my own opinions. If we commence striking down any sect, however despised or however unpopular, on account of opinion's sake, we do not know how soon the fires of Smithfield may be rekindled or the gallows of New England for witches again be erected, or when another Catholic convent will be burned down. We do not know how long it will be before the clamor would be raised by the religious institutions of this country, that no member of a church who holds the infallibility of the Pope or the doctrine of transubstantiation should hold office or {330} vote in this country. We do not know how long it would be before it would be said that no member of a church who believed in close communion and baptism by immersion as the only mode, should vote or hold office in this country. You are treading on dangerous ground when you open this floodgate anew. We have passed the period where there is for the present any clamor on this subject, except as against the Mormons; but it seems there must be some periodical outcry against some denomination. Popular vengeance is now turned against the Mormons. When we are done with them, I know not who will next be considered the proper subject of it. To accomplish this great object the Territorial practices of half a century are to be blotted out, local self-government is to be destroyed, the church is to be plundered, and the prosperous region of Utah is to be subjected to the rule of satraps whose unlimited power will enable them to rob and pillage the people at pleasure. If this system is once inaugurated, bitter as was our experience in the South during the late reconstruction period when our affairs were being regulated, it was mildness itself compared with what is in store for Utah as long as the wealth accumulated by the Mormons is not exhausted. Mr. President, I shall be a party to no such proceedings. Other sections of the Union have frequently run wild in keeping up with New England ideas and New England practices on issues of this character. I presume they will do so again, but I, for one, shall not be a party to the enactment or enforcement of unconstitutional, tyrannical, and oppressive legislation for the purpose of crushing the Mormons or any other sect for the gratification of New England or any other section. The precedents which we are making, when the persons and parties in the States who feel it their duty to regulate the affairs of others find themselves unemployed and the regulation of Mormonism no longer profitable, will be used against other sects. Whether the Baptists, or the Catholics, or the Quakers will be selected for the next victim does not yet appear. But he who supposes that this spirit of restless and illegal intermeddling with the affairs of other sections will be satiated or appeased by the sacrifice of the Mormons has read modern history to little advantage. The Mormon sect is marked for the first victim. The Constitution and the practices of the Government are to be disregarded and if need be trampled down to gratify the ire of dominant intermeddling. And such is the fanaticism now prevalent in reference to the {331} Mormon sect, that when it is clearly shown the regulation which they desire can not take place within the Constitution and laws, the restless regulators will doubtless be ready to follow the example of Mr. Stevens and regulate Mormonism outside of the Constitution. But why should Southern men become camp-followers in this crusade? The Mormons may, however, be consoled by the reflection that their privileges need not be curtailed if they are obedient, nor the present practice diminished, but they must change the name and no longer conduct the wicked practice in what they call the "marriage relation." The Government considers this no great hardship, as it freely permits in the Mormons, if called by the right name, what it does not punish in other people. For, without violating the policy of the Government in so far as it has been proclaimed by its Utah Commission, if the Mormons will conform to its requirements as to the mode, the practice of prostitution in Utah need not in the slightest degree be diminished. The clamor is not against the Mormon for having more than one woman, but for calling more than one his wife. And the Mormons will do well to remember that the policy of putting the whole population, men, women, and children to the sword, and filling the whole land with wailing, blood, and carnage will not be wanting in advocates if a portion of them still continue, each to cohabit with more than one woman in what they call "the marriage relation." The Government and people of the United States have deliberately determined that they must call it by the proper name. Let the Mormon who has a plurality of women remember that he must conform to the practice elsewhere and call but one of them his wife. This, Mr. President, is the point we have reached. This is the distinction we have drawn. This is our present policy and practice as applied to the Territory of Utah. What consummate statesmanship! Others who feel it their duty upon such hollow pretexts to destroy a prosperous Territory by such unconstitutional and illegal means as are proposed will doubtless proceed with this unnatural warfare until they have seen the result of their folly. Let those whose ambition prompts them to such deeds of daring take part in this tyrannical and illegal conquest over a helpless people, who, to gratify an insatiate fanaticism, are to be crushed without the morals of this country being in the slightest degree improved or illegal sexual intercourse in the {332} least degree diminished, and let them enjoy the fruits of their triumph. But as I have sworn to support the Constitution of the United States, and can not therefore belong to the army of the conquerors, I shall have no right to claim any of the trophies of the victory. Nor when the slaughter comes shall I have upon my hands the stain of the blood of any of the victims. Nor shall I share in the responsibility when in future our present unconstitutional and unjustifiable legislation against the Mormons shall be used as a precedent for like legislation to crush some other sect or denomination, who may have chance, as the Mormons now do, to fall under the ban of popular fanaticism and indignation which will afford another pretext for New England interference and regulation. There are over fifty millions of people in the United States; and there are probably twenty times as many persons practicing prostitution, or illegal sexual intercourse, in the other parts of the Union as the whole number who practice it in Utah. Many of the features of its practice in the other States and Territories, including foeticide, illegal divorce, etc., are quite as revolting, or more so, than in Utah. It is assumed in the other parts of the Union, where a greatly larger number of persons practice sexual impurity than the whole number of Mormon polygamists, that polygamy must be put down at any cost. It is certainly a matter of great importance that polygamy, prostitution, foeticide and illegal divorce, whether practiced in Utah or in any other part of the United States, should be put down. And if we have it in our power by constitutional means to accomplish that end no one would be more rejoiced than I. But having taken a solemn oath to support the Constitution of the United States, I cannot as a Senator vote for a measure which I am satisfied is a plain violation of the Constitution to crush out polygamy, or to accomplish any other object. And we would do well to bear in mind that if the Congress of the United States disregards and violates the Constitution of the United States in its eager haste to crush a sect but little over one hundred thousand strong, the result of the precedent may be the crushing out of one sect after another, until it ends in the complete overthrow of the liberties of fifty millions of people, who are expected to applaud our efforts to crush the Mormons without regard to constitutional difficulties or constitutional obligations. No matter what the popular applause may be on the one hand or the popular condemnation on the other, I will join in {333} no hue and cry against any sect that requires me to vote for measures in open violation of the fundamental law of the land. And we would do well to bear in mind that an illegal persecution of any sect always excites sympathy for the persecuted and greatly increases its number. The late Alexander H. Stephens, of Georgia, when asked what would be the effect of the Edmunds bill on Mormonism, replied, "The effect will be to make more Mormons." But I may be asked, "What means can we adopt to destroy this great evil in Utah?" I reply we can not do it by passing unconstitutional laws, or adopting illegal or unconstitutional means, or by striking down republican government in the Territory. The Christian churches of this country spend hundreds of thousands of dollars every year sending missionaries to foreign lands where polygamy is practiced. In India and in China alone more than 500,000,000 of people practice or acquiesce in the practice of polygamy. And yet the Christian churches are not discouraged, but they send missionaries there, hoping finally to convert the whole mass of the people. Why, then, should we not send missionaries to Utah, where only about 12,000 people practice and a little over 100,000 people believe in polygamy? If the Christian churches are willing to make the effort to convert 500,000,000 of polygamists in the East, why should they not with less effort convert 100,000 within the limits of our own land? If the first task is within the range of possibility, what is there to discourage us from the smaller undertaking? There are a great many people in Utah who might be converted by the proper effort. They are our neighbors, our fellow-citizens. Shall we give them up as reprobates, and make no effort to save them, and join in a crusade to crush them? They speak our language, they are within easy reach. Why give them up and turn to the heathen of other lands, who neither understand our language nor have anything of race or sympathy in common with us? Have the Christian churches done their duty to the Mormon people? If you can not convince their leaders you can convert thousands of the people. It may be easier to cry "Crucify them" than it is to try to help convert them. But can the churches reconcile it to conscience that duty is as well performed in the one case as in the other? MR. HOUSE OF TENNESSEE. Now it seems to me that if the Supreme Court of the {334} United States knows what a bill of attainder is, the eighth and ninth sections of this act are clearly in violation of the Constitution. When I took a seat in this House I took an oath to support the Constitution of the United States. I can not and will not swear to a lie even to emphasize my abhorrence of polygamy or to punish a Mormon, and with my views of this act I would have had to do so if I had voted for the bill when it passed. It would seem that after organizing a packed jury to convict, the authors of the bill ought then to have been willing to await a conviction before depriving American citizens of the right to vote or hold office. For what is an American, deprived of those rights? He may live in a land of boasted freedom, but thus stripped of the rights and privileges that freemen most value, he is no better than a slave. Let the carpet bagger, expelled finally from every State in the American Union with the brand of disgrace stamped upon his brow, lift up his head once more and turn his face toward the setting sun. Utah beckons him to a new field of pillage and fresh pastures of pilfering. Let him pack his grip sack and start. The Mormons have no friends, and no one will come forward to defend or protect their rights. A returning board, from whose decision there is no appeal, sent out from the American Congress baptized with the spirit of persecution and intolerance, will enter Utah to trample beneath their feet the rights of the people of that far-off and ill-fated land. Mr. Speaker, I would not place a dog under the dominion of a set of carpet-baggers, re-enforced by a returning board, unless I meant to have him robbed of his bone. A more grinding tyranny, a more absolute despotism was never established over any people. The Mormons have been guilty of believing in, and some of them practicing, polygamy. But they have been guilty of another sin also. They have committed the offense of belonging to the democratic party. That Territory now has a population about large enough to be admitted into the Union. It would not do to let it enter the Union as a democratic State. There is not now the least danger of it. After it has passed under the manipulations of the returning board, after her people have been driven from their homes under the oppressive laws that will be passed under the powers conferred by this law, after the carpet-bagger has gone in and taken possession, Utah, clothed in the habiliments of the republican party, will be welcomed into the sisterhood of States. I did desire to notice some other features of this law, but time forbids. It {335} was passed under the operation of the previous question, and no one had the opportunity to discuss it or to point out its imperfections. The Delegate sent here by the people of that Territory, by a barefaced usurpation on the part of the governor, was denied a certificate of election, and was not allowed to take the seat to which he had been elected, or to speak in behalf of his people while they were being robbed of their rights. HON. JAMES W. STILLMAN, FREETHINKER, BOSTON, MASSACHUSETTS, 12TH FEB., 1884. The bill which Senator Hoar has reported is an _ex post facto_ law, because it changes the rules of evidence as already indicated. The Edmunds bill is a bill of attainder; and it is an _ex post facto_ law, because it punishes these people without a judicial trial; it increases the punishment for polygamy by disfranchisement and disqualification to hold office. Every Senator and every Representative who voted for that bill had taken a solemn oath to support the Constitution of the United States, and yet, unmindful of that oath, actuated by the spirit of religious bigotry and fanaticism which I have denounced here to-night, they lost sight entirely of their constitutional obligations, and nullified one of the most important provisions of that great instrument. RIGHT OF SELF-GOVERNMENT. JUDGE JEREMIAH S. BLACK'S ARGUMENT. The end and object of this whole system of hostile measures against Utah seems to be the destruction of the popular rule in that Territory. I may be wrong--for I can only reason from the fact that is known to the fact that is not known--but I do not think that the promoters of this legislation care a straw how much or how little the Mormons are married. It is not their wives, but their property; not beauty, but booty, that they are after. I have not much faith in political piety, but I do most devoutly believe in the hunger of political adventurers for spoils of every kind. How else can you account for the struggles they are now making to get possession of all the local offices in the Territory, including the treasurer, auditor, and all depositories of public money? If they do not want to rob the people, why do they reach out their hands for such a grab as this? {336} Coming back to the original and fundamental proposition that you have no authority to legislate about marriage in a Territory, you will ask what then are we to do with polygamy? It is a bad thing and a false religion that allows it. But the people of Utah have as good a right to their false religion as you have to your true one. Then you add that it is not a religious error merely, but a crime which ought to be extirpated by the sword of the civil magistrate. That is also conceded. But those people have a civil government of their own, which is as wrong-headed as their Church. Both are free to do evil on this and kindred subjects if they please, and they are neither of them answerable to you. That brings you to the end of your string. You are compelled to treat this offense as you treat others in the States and in the Territories--that is, leave it to be dealt with by the powers that are ordained of God or by God Himself, who will in due time become the minister of His own justice. * * * * * In regard to the unholy crusade periodically waged against the "Mormons" by godless men, and specially revived at every recurring Congressional session for the purpose of provoking proscriptive anti-Mormon legislation, the following forcible and faithful word-picture (which is as true as photography, and to which over 150,000 Utonians can make oath), drawn by the Honorable Thomas Fitch, ex-United States Senator, unmistakably illustrates the motives which inspire every such wicked _ringocratic_ movement. At the constitutional convention held in Salt Lake City, February, 1872, Mr. Fitch, United States Senator from Nevada, said; There is no safety for the people of Utah without a State government; for under the present condition of affairs, their property, their liberties, and their very lives are in constant and increasing jeopardy. James B. McKean (United States Chief Justice in Utah) is morally and hopelessly deaf to the most common demands of the opponents of his policy, and in a case where a Mormon or a Mormon sympathizer, or a conservative Gentile, be concerned, there may be found rulings unparalleled in all the jurisprudence of England or America. The mineral deposits have attracted here a large number of restless, unscrupulous and reckless men, the hereditary foes of {337} industry, order and law. Finding the courts and federal officers arrayed against the Mormons, with pleased lacrity this class have placed themselves on the side of courts and officers. Elements ordinarily discordant blend together in the same seething cauldron. The bagnios and hells shout hosannas to the courts; the altars of religion are infested with the paraphernalia and the presence of vice; the drunkard espouses the cause of temperance; the companion of harlots preaches the beauties of virtue and continence. All believe that license will be granted by the leaders in order to advance their sacred cause, and the result is an immense support from those friends of immorality and architects of disorder who care nothing for the cause, but everything for the license. These constitute a nucleus of reformers and a mass of ruffians, a centre of zealots and a circumference of plunderers. The dramshop interest hopes to escape the Mormon tax of $300 per month by sustaining a judge who will enjoin a collection of the tax, and the prostitutes persuade their patrons to support judges who will interfere by _habeas corpus_ with any practical enforcement of municipal ordinances. Every interest of industry is disastrously affected by this unholy alliance, every right of the citizen is threatened, if not assailed, by this ungodly combination. Your local magistrates are successfully defied, your local laws are disregarded, your municipal ordinances are trampled into the mire, theft and murder walk through your streets without detection, drunkards howl their orgies in the shadow of your altar; the glare and tumult of drinking saloons, the glitter of gambling hells, and the painting flaunt of the bawd plying her trade, now vex the repose of streets, which beforetime heard no sound to disturb their quiet save the busy hum of industry, the clatter of trade, and the musical tingle of mountains streams. In prosecuting Mormons the prosecution have tried their cases beforehand on the streets, in the newspapers, by public meetings, by petitions, and over the telegraph wires, by means of their leading adviser, the Salt Lake agent of the Associated Press. There is no evidence so base or worthless but is sufficient to indict a Mormon; there is no evidence sufficiently damning to indict a man who would swear against a Mormon. In support of these statements a volume of details of acts of injustice and tyranny might be compiled from the _official records_. One instance will suffice. Brigham Young, an American citizen of character, of wealth, of enterprise; an old man who justly possesses the love and confidence of his people, and the respect of those who know and comprehend {338} him, has been sent to prison upon the uncorroborated oath of one of the most remarkable scoundrels that any age has produced, a man known to infamy as William A. Hickman, a human butcher, by the side of whom all malefactors of history are angels; a creature who, according to his own published statement, is a camp follower without enthusiasm, a bravo without passion, a murderer without motive, an assassin without hatred. The religious and secular leaders of Utah, men who are respected by many honest, earnest people who are not of their faith, men who are believed to be innocent by many influential and independent journals not of their way of thinking, men who are held fast in the embrace of a hundred thousand hearts, men who have filled the land with monuments of industry and progress and human happiness, are likely to be sacrificed because a manufactured and unjust public sentiment demands their conviction. I say deliberately, that with the history of the past behind me, with the signs of the present before me; I say with sorrow and humiliation that the Mormon charged with crime who now walks into the courts of his country goes not to his deliverance, but to his doom; that the Mormon who in a civil action seeks his rights in the courts of his country goes not to his redress, but his spoliation. The Mormons have been joined each year by a few desperate outcasts, men who were outlawed for crime as the Mormons were outlawed for religion. Such men followed the tide of Mormon immigration; they attached themselves to Mormon trains; they professed belief in the Mormon faith and devotion to the Mormon leaders. It was impossible to know their histories, it was impossible to fathom their motives. They were given food, given shelter, given employment, although seldom trusted. Let such men be tempted by assured promises and they will swear their crimes upon others whose lives and hearts contrast with theirs as the white snow contrasts with the mire it covers. How many such men are there in Utah? Convicted liars, professional thieves, confessed assassins, trembling perjurers, who have hung for years upon the outskirts of the little societies which gathered together and built themselves up amid these mountain fastnesses. One such man has served to accuse and caused to be imprisoned several of your most honored citizens. Half a dozen such, instigated by cowardice and avarice, with savage hearts filled with a lust of rapine, would crowd every jail in the Territory. {339} The Mormons are judged abroad, not by their thousands of deeds of charity and kindness, but by a few deeds of blood unjustly accredited to their leaders. You will never hear how tens of thousands of people have been brought from famine and hopeless toil to lives of peace and plenty, of the thousands of passing emigrants who have been fed and sheltered and succored. Your antagonist is hydra-headed and hundred-armed. Whether by bigoted judges, by packed juries, by partisan officers, by Puritan missionaries, by iron-limbed laws, by armies from abroad, or by foes and defections at home, the assault is continuous and unrelenting, though unprovoked. Now, in order to preserve the thrift, the industry, the wealth, the progress, the temperate life, the virtues of Utah from spoliation and devastation and ruin; in order to save a hundred noble pioneer citizens and this honest, earnest, calumniated people from outlawry, or the gibbet, or incarceration, you must have a State government. Every other refuge of good men, every other protection of innocent men is closed in your faces. A State government means juries impartially selected from all citizens, and judges chosen by a majority of the people, and officers of your own selection; it means honest, economical government; it means peace and security, and exemption from persecution. FRUITS OF "MORMONISM." "By their fruits ye shall know them. Do men gather grapes from thorns or figs from thistles? Can an impure fountain send forth pure water?"--JESUS. Bishop D. S. Tuttle--now and for years past an Episcopal clergyman in Salt Lake City--in a lecture on "Mormonism," published in the New York _Sun_, November, 1877, held these views: "In Salt Lake City alone there are over 17,000 Latter-day Saints, Now, who are they? I will tell you, and I think, that after I have concluded, you will look on them more favorably than you have been accustomed to do. Springing from the centre of your own State (New York) in 1830, they drifted slowly westward until they finally rested in the basin of the Great Salt Lake. I know that the people of the east have obtained the most unfavorable opinion of them, and have {340} judged them unjustly. They have many traits that are worthy of admiration, and they believe with a fervent faith that their religion is a direct revelation from God. We of the east are accustomed to look upon the Mormons as either a licentious, arrogant or rebellious mob, bent only on defying the United States Government and deriding the faith of the Christians. This is not so. I know them to be honest, faithful, prayerful workers, and earnest in their faith that heaven will bless the Church of Latter-day Saints. Another strong and admirable feature in the Mormon religion is the tenacious and efficient organization. They follow with the greatest care all the forms of the old church." From the caustic pen of Henry Edger, in the New York _Evolution_, July, 1877: The Federal Government is doing at this moment a great injustice to the 200,000 Mormons in Utah. We have no right to demand any conditions of Mormons more than Presbyterians or Methodists. The Federal Government engaged in a crusade of extermination against a people with such a record as the Mormons have to show, is a spectacle of which no one can be proud. Unfortunately we need not go out into the Rocky Mountains to find debasing, superstitious and immoral practices, sheltering themselves under the cloak of religion; nor do we need go to Utah to find polygamy openly and shamelessly practised. A polygamy which sacrifices utterly and dooms to a fate most horrible all the wives but one, deceiving and betraying her also, is surely not very much morally superior to a polygamy that, for the first time in modern society, completely shuts out that horrible social institution, prostitution. That the government of the United States can virtually introduce the brothel, the gambling house and various other charming New York institutions into Salt Lake under color of abolishing Mormon polygamy is unhappily only too plainly evident. Driven by mob violence from one State to another, despoiled of their legitimate possessions--fruits of honest toil--this despised and grossly wronged people found their way at last across the trackless desert and by an almost unexampled perseverance and industry created an oasis in the desert itself. Elder Miles Grant, the Adventist, and editor of _The World's Crisis_, says: "After a careful observation for some days, we came to the settled conclusion that there is less licentiousness in Salt Lake {341} City than in any other one of the same size in the United States; and were we to bring up a family of children in these last days of wickedness, we should have less fears of their moral corruption, were they in that city than in any other. Swearing, drinking, gambling, idleness, and licentiousness have made but small headway there, when compared with other places of equal size." In a late visit of Governor Safford, of Arizona, to a "Mormon" colony on the Little Colorado, he writes: We were kindly received by the colonists, numbering some 400 souls, who made us welcomed and gave us freely of such comforts as they had, as this people do to all strangers who come among them. Every one works with a will. They have no drones, and the work they have accomplished in so short a time is truly wonderful. All concede that we need an energetic, industrious, economical and self-relying people to subdue and bring into use the vast unproductive lands of Arizona. These Mormons fill every one of the above requirements. Tea, coffee, tobacco and spirituous liquors they do not use. They are spoken of by those living nearest to them as the kindest of neighbors, and all strangers receive a hearty welcome among them. They have a splendid robust looking lot of children, and are very desirous of having schools. General Thomas L. Kane, of Pennsylvania, says: I have given you in terms the opinion my four years' experience has enabled me to form of the Mormons, preferring to force you to deduce it for yourselves from the facts. But I will add that I have not heard a single charge made against them as a community--against _their habitual purity of life_, their willing integrity, their toleration of _religious differences_ of opinion, their regard for the laws, their devotion to the constitutional government under which we live--that I do not, from my own observation, or upon the testimony of others, _know to be unfounded_. Chief Justice White, formerly of Huntsville, Alabama, in charging the Grand Jury, Salt Lake City, February, 1876, said: I do not utter the language of prejudice, nor treat lightly or derisively the Mormon people or their faith. No matter how much I differ from them in belief, nor how widely they differ from the American people in matters of religion, yet {342} testing them and it by a standard which the world recognizes as just, that is, what they have practised and what they have accomplished, and they deserve higher consideration than ever has been accorded to them. Industry, frugality, temperance, honesty, and in every respect but one, obedience to the law, are with them the common practices of life. This land thy have redeemed from sterility, and occupied its once barren solitudes with cities, villages, cultivated fields and farm houses, and made it the habitation of a numerous people, where a beggar is never seen and alms houses are neither needed or known. These are facts and accomplishments which any candid observer recognizes and every fair mind admits. United States Prosecuting Attorney Dickson: It was a matter of history that the Mormons did not cohabit together, in the sense as used by the other side, without a form of marriage, and it was alone this form of marriage and the practice under it, and not sexual sins, that Congress was legislating against. They knew that those sins are not upheld in Utah, but are condemned by the Mormons and deplored by the Gentiles; they recognized the Mormon system of marriage as a constant menace against monogamous marriage, and thus legislated against it, and it was the prevention of its continuance that was the primal object of the law. The cause and necessity of the act showed its intention and the only objects against which it should be directed; and for this it could be extended to its full purpose. The design and only purpose of the law was to root out and extirpate polygamy. The two systems of marriage could not dwell side by side. If polygamy was allowed to grow, without being placed under the ban of the law and of public opinion, it would in the end supplant the monogamic system, and was a constant threat and menace to and jeopardized the latter, and Congress so viewed it. The following statistics covering the year 1882, obtained mainly from Gentile sources, furnish their own comment. Let the reader bear in mind that the non-"Mormons" of Utah are clamorous for the enforcement of unconstitutional laws against the "Mormons," for the purpose of purifying their morals and Christianizing their practices. These men and their associates, are the ones, who engage in the wholesale denunciation of the "Mormon" people. {343} CRIMINAL STATISTICS. Mormons. Non-Mormons. Assault and battery 40 260 Assault with intent to kill 2 Assault with deadly weapons 7 Assault with intent to commit rape 1 5 Assault with threats 18 Murder 1 15 Manslaughter 1 Attempt to murder 4 Accused of murder 6 Threatening to murder 1 Mayhem 2 Dueling 1 Prostitution 95 Keeping brothels 27 Lewd conduct 6 Insulting women 3 Exposing person 9 Nuisance 5 Obscene and profane language 4 24 Forgery and counterfeiting 8 Drunkenness 68 307 Drunk and disorderly 29 151 Drunk and profane 12 136 Selling liquor without license 18 Gambling and keeping gambling houses 1 52 Mail and highway robbery 1 6 Grand larceny 3 48 Burglary 1 8 Disturbing peace 34 111 Bigamy 1 Destroying property 15 26 Arson 26 Obtaining money under false pretenses 25 Opium smoking, etc 16 Stealing railroad rides 19 Vagrancy 147 Violating prison rules 6 Total 208 1578 So that the Mormons, comprising seventy-eight per cent. of the population of the Territory, contributed one-eighth of the arrests made during 1882, and the non-Mormons, having only twenty-two per cent., contributed seven-eighths. In those pursuits having a demoralizing tendency, the distribution was as follows: Mormons. Non-Mormons. No. saloons and breweries 16 146 No. billiard tables and bowling alleys 1 46 No. gambling houses 10 Total 17 202 {344} The number of brothels throughout the Territory was twelve, all kept by non-Mormons; number of inmates not given. The criminal record of Salt Lake City, for 1882, shows that in a population of about 25,000, divided between Mormons and non-Mormons as nineteen to six, the total number of arrests was 1,561, of which 188 were Mormons, and 1,373 non-Mormons. If it should be suspected that these territorial and city exhibits show an unfair discrimination in favor of the Mormon population, through the sympathy of the Mormon police officers and magistrates, such suspicion will be removed by the summary of the records of the territorial penitentiary for the same year. It will be recollected that for the conviction of this class of criminals, the whole machinery of the law, judicial and ministerial, is in the hands of the Federal government. The number of penitentiary convicts for the year was twenty-eight. Of these but one was an orthodox Mormon, and she a woman, confined for one day for contempt of court; five others were Mormons only by reason of their parentage, and the remaining twenty-two were; eight Catholics, four Methodists, one Jew, one Adventist, one Presbyterian, and seven of no religious faith. EDUCATIONAL STATISTICS. In 1870, according to the United States census report (taken in Utah by _non_-Mormons), Utah's enviable record stood as follows: Comparative Statistics from Census of United States, 1870. School Illiteracy, Paupers. Insane Convicts. Printing Church attendance, cannot read and and Edifices. 5 to 18 or write, 10 Idiotic. Publishing years. years and Establishments. upwards. UTAH 35 11 6 5 3 14 19 UNITED STATES 31 26 31 16 9 6 17 PENNSYLVANIA 30 10 45 17 9 9 14 NEW YORK 21 9 59 23 12 7 12 MASSACHUSETTS 25 12 55 20 11 11 12 DIST. OF COLUMBIA 27 40 23 35 9 11 8 CALIFORNIA 24 10 41 22 19 14 9 {345} THE BOOK OF MORMON. Among the many theories advanced by the opponents of truth, to account for the existence of the Book of Mormon, is the untenable, but widely believed, story that one Solomon Spaulding wrote it, and that it was surreptitiously appropriated by the Prophet Joseph Smith. Thousands, doubtless, believe this silly attempt to an explanation to-day; but the following correspondence will probably serve to enlighten the minds of those who wish information on this subject. Letter from President Fairchild, of Oberlin College, Ohio, New York _Observer_ of February 5th, 1885: SOLOMON SPAULDING AND THE BOOK OF MORMON. The theory of the origin of the Book of Mormon in the traditional manuscript of Solomon Spaulding will probably have to be relinquished. That manuscript is doubtless now in the possession of Mr. L. L. Rice, of Honolulu, Hawaiian Islands,[A] formerly an anti-slavery editor in Ohio, and for many years State printer of Columbus. During a recent visit to Honolulu, I suggested to Mr. Rice that he might have valuable anti-slavery documents in his possession which he would be willing to contribute to the rich collection already in the Oberlin College library. In pursuance of this suggestion Mr. Rice began looking over his old pamphlets and papers, and at length came upon an old, worn and faded manuscript of about 175 pages, small, quarto, purporting to be a history of the migration and conflicts of the ancient Indian tribes which occupied the territory now belonging to the States of New York, Ohio and Kentucky. On the last page of this manuscript is a certificate and signature giving the names of several persons known to the signer, who have assured him that to their personal knowledge, the manuscript was the writing of Solomon Spaulding. Mr. Rice has no recollection how or when this manuscript came into his possession. It was enveloped in a coarse piece of wrapping paper, and endorsed in Mr. Rice's handwriting, "A Manuscript Story." [Footnote A:--Since the publication of this letter, the M.S.S. has been placed in Oberlin college library by Mr. Rice.] There seems no reason to doubt that this is the long lost story. Mr. Rice, myself and others compared it with the Book of Mormon and could detect no resemblance between the two, in general or detail. There seems to be no name nor incident {346} common to the two. The solemn style of the Book of Mormon, in imitation of the English Scriptures, does not appear in the manuscript. The only resemblance is in the fact that both profess to set forth the history of the lost tribes. Some other explanation of the origin of the Book of Mormon must be found, if any explanation is required. JAMES H. FAIRCHILD. _From Bibliotheca Sacra_. Rev. C. M. Hyde, D.D., of the North Pacific Missionary Institute, contributes an article to the Boston _Congregationalist_, in which he gives a history of the manuscript from the beginning and of the attempts made by Hurlburt, Howe and others to connect it with the Book of Mormon, and thus concludes his lengthy and interesting contribution: The story has not the slightest resemblance in names, incidents or style to anything in the Book of Mormon. Its first nine chapters are headed: Introduction; An Epitomy of the Author's Life, and of his Arrival in America; An Account of the Settlement of the Ship's Company; Many Particulars respecting the Natives; A Journey to the N. W.; A Description of the Ohohs; Description of the Learning; Religion; An Account of the Baska, Government and Money. There is no attempt whatever to imitate Bible language, and to introduce quotations from the Bible, as in the Book of Mormon. On the contrary, Rev. Solomon Spaulding seems to have been a man who had no very high regard for the Bible. There are two manuscript leaves in the parcel of the same size and handwriting as the other 171 pages of manuscript. A few sentences will show the views of the writer. "It is enough for me to know that propositions which are in contradiction to each other can not both be true, and that doctrines and facts which represent the Supreme Being as a barbarous and cruel tyrant can never be dictated by infinite wisdom. * * * But, notwithstanding I disavow my belief in the divinity of the Bible, and consider it as a mere human production, designed to enrich and aggrandize its authors, yet casting aside a considerable mass of rubbish and fanatical rant, I find that it contains a system of ethics or morals which cannot be excelled on account of their tendency to ameliorate the condition of man." It would seem improbable from such avowed belief that Rev. Solomon Spaulding was an orthodox minister, who wrote the Book of Mormon in Biblical style, while in poor health, for his own amusement. The statement is more probable that he wrote this Manuscript Found, with {347} the idea of making a little money, if he could find some one to print it for him. It is evident from an inspection of this manuscript, and from the above statements that who ever wrote the Book of Mormon, _Solomon Spaulding did not_. The manuscript is now in the possession of Professor James H. Fairchild, or rather of Oberlin College, Ohio, of which he is President. It was sent there to be deposited in the college library, by Mr. L. L. Rice, of Honolulu, Sandwish Islands, among whose papers it was found at that place. Mr. Rice lived formerly in Ohio, and in 1839-40 he and his partner bought the Painesville, Ohio, _Telegraph_, of E. D. Howe, and in the transfer of type, presses, stock, etc., there was a large collection of books, manuscripts, etc., among them the manuscript in question. E.D. Howe was the publisher of a book against Mormonism, called "Mormonism Unveiled," and obtained the "Manuscript Found" from the notorious "Dr." D. P. Hurlburt, who obtained it from Mrs. Davidson, Solomon Spaulding's widow, who had remarried. Hurlburt never returned it. The reason assigned to Mrs. Davidson for its non-publication as an _expose_ of the Book of Mormon was, that when examined it was found not to be what had been expected. One has only to glance through it to see the propriety of that conclusion. When Mr. Rice moved to Honolulu this manuscript, with other literary rubbish that had not been destroyed, was taken with him. It was not until Prof. Fairchild, being on a visit to Mr. Rice, questioned him concerning any old papers he might have in his possession relating to anti-slavery matters, that in looking for them this manuscript was turned up. It bore the following endorsement: "The writings of Solomon Spaulding proved by Aron Wright, Oliver Smith, John N. Miller and others. The testimonies of the above gentlemen are now in my possession. (Signed), D.P. HURLBURT. The chain of evidence is complete. There can be no doubt that this is the long lost "Manuscript Found," about which there has been so much speculation. Mr. Rice and Professor Fairchild both examined it critically, compared it with the Book of Mormon, and came to the conclusion that there was not the slightest connection between the two books, and no similarity whatever in matter, purpose, narrative, names, language, style, or anything else. The manuscript looks old and {348} faded, has 170 odd pages, small quarto, and was tied up, with a string in a coarse paper wrapper. MOUNTAIN MEADOWS MASSACRE. We give below an extract from the Lee trial, showing briefly and conclusively that the authorities of the Church of Jesus Christ of Latter-day Saints, and the "Mormon" people, were innocent of any complicity whatever, in the terrible tragedy enacted at Mountain Meadows, that on the contrary President Brigham Young sought by every means in his power to save the unfortunate emigrants. Remarks made by Mr. Sumner Howard, Ex-Chief Justice of Arizona, and United States Prosecuting Attorney at the second trial of John D. Lee: "He proposed to prove that John D. Lee, without any authority from any council or officer, but in direct opposition to the feelings and wishes of the officers of the Mormon Church, had gone to the Mountain Meadows, where the Indians were then encamped, accompanied only by a little Indian boy, and had assumed command of the Indians, whom he had induced, by promises of great booty, to attack these emigrants. All these charges against John D. Lee, he (District Attorney Howard) proposed to prove to the jury by competent testimony, beyond reasonable doubt, or beyond any doubt, and thought no appeal to the jury would be required to induce them to give a verdict in accordance with the evidence." "James Haslam, of Wellsville, Cache Valley, was sworn. He lived in Cedar City in 1857; was ordered by Haight to take a message to President Young with all speed; knew the contents of the message; left Cedar City on Monday, September 7, 1857, between 5 and 6 p.m., and arrived at Salt Lake on Thursday at 11 a. m.; started back at 3 p.m., and reached Cedar about 11 a. m. Sunday morning, September 13th; delivered the answer from President Young to Haight, who said it was too late. Witness testified that when leaving Salt Lake to return, President Young said to him: "Go with all speed, spare no horseflesh. The emigrants must not be meddled with, if it takes all Iron County to prevent it. They must go free and unmolested.' Witness knew the contents of the answer. He got back with the message the Sunday after the massacre and reported to Haight, who said, 'It is too late.'" At the second trial the evidence was plain and direct as to Lee's complicity in the massacre; he was convicted by "Mormon" {349} testimony, and a verdict of "guilty" was brought in against him by a "Mormon" jury. At the close of the second trial U. S. District Attorney Sumner Howard, in his opening address, repeated again that he had come for the purpose of trying John D. Lee, because the evidence led and pointed to him as the main instigator and leader, and he had given the jury unanswerable documentary evidence, proving that the authorities of the Mormon Church knew nothing of the butchery until after it was committed, and that Lee, in his letter to President Young a few weeks later, had knowingly misrepresented the actual facts relative to the massacre, seeking to keep him still in the dark and in ignorance. He had received all the assistance any United States official could ask on earth in any case. Nothing had been kept back, and he was determined to clear the calendar of every indictment against any and every actual guilty participator in the massacre. _"When the Gentiles reject the Gospel it will be taken from them and given to the house of Israel."_ --_Wilford Woodruff_. _"We have never violated the laws of this country; we have every right to live under their protection, and are entitled to all the privileges guaranteed by our State and National Constitution."_ --_Joseph Smith_. {350} JOSEPH SMITH. WAS HE A PROPHET OF GOD? AN INVESTIGATION AND TESTIMONY, BY J. M. SJODAHL. 1891. The controversy between the Church of Jesus Christ of Latter-day Saints and the various churches of the world turns upon one great question, viz.: Has God again revealed His will to mankind through Joseph Smith, the Prophet? If He has, and this can be proven, then the controversy is at an end, and it is the duty of all to accept the message of that prophet as from God. Then to accept the gospel which Joseph Smith preached is to accept God, who sent him, and to reject it is to reject God. This question is, therefore, one of the greatest importance and should be carefully considered by everyone who is concerned about the salvation of his own soul and the souls of those who are dear to him. The question is a twofold one, and each part of it demands a separate consideration. 1. Are the books of the Bible all that is necessary for the guidance of men to eternal life and exhaltation, or, is continuous revelation necessary? 2. Is there any evidence, supposing continuous revelation to be necessary, that Joseph Smith was a true prophet of God? I. The question: Are the books of the Bible all that is necessary to guide us to the attainment of eternal salvation? has been variously answered. The Romanists claim that they are not. They give to genuine tradition the same authority as to the written word and submit both to the interpretation of their infallible Pope. Most of the Protestants deny the authority of the tradition and the infallibility of any one representative of the church. They claim that the written word, as contained in the Bible, is the only necessary and authoritative guide in matters of religion. An eminent Baptist divine, Dr. Angus, says: "As {351} the Holy Scriptures claim to be regarded as the book of God, a divine authority, so they claim to be the only authority. It is not _a_ rule, it is _the_ rule both of practice and faith. To ascertain its meaning, we employ reason and the opinions of good men, and the experience of a devout heart; but no one of these helps, nor all combined, can be regarded as of coordinate authority." (Bible Handbook, page 69.) Bishop Grundtvig was aware of the weakness of this Protestantic position, taken and vigorously defended by the reformers. For the guidance of the "church" he claimed in the first place a "living word," a continuous tradition, expounding the "written word," which, he insisted, is nothing but a dead letter until quickened by the Holy Spirit, present in the "church;" and in his view, curiously enough, not the books of the Bible but the Apostolic Symbol was _the_ written word, _par excellence_, composed, probably, by our Savior himself and transmitted from the Apostles to the posterity in all ages. The worthy bishop gave to the Apostolic Symbol the place that is otherwise generally accorded to the books of the Bible, and agreed with the Romanists in holding the necessity of a living interpreter, directed by the Spirit, while, with the Protestants, he denied the claims of the Pope, or any pope, as to the monopoly of this office. The Latter-day Saints hold that the books of the Bible were sufficient for the people to whom they were addressed and for the purpose for which they were written. As records of God's dealings with mankind in ages past, and as prophecies of things yet future, they contain instructions for all ages and all nations; but as circumstances change, as new emergencies arise, and the plans of God develop, continued revelations are just as necessary for the guidance of the church as revelation ever was. "A religion that excludes new revelation from its principles, is just the very religion that suits the devil * * * for he knows well that God has nothing to do, nor ever had, with any religion that did not acknowledge prophets and revelators, through whom He could speak and reveal His will to His sons and daughters." (Orson Pratt. _The Seer_, vol. ii, No. 5, May, 1854.) Thus the various views on the question may be briefly stated. The word of God, the Bible itself, amply justifies, I think, the position of the Latter-day Saints on this important question. The purposes for which the various books were written; the difficulties that present themselves when the exact meaning of many passages is investigated; the usual dealings of God {352} with His people, as explained in the Bible, and many predictions of new revelations, all these facts give evidence of the correctness of the position taken by the Church of Christ in this last dispensation. What man needs, is not only a Bible and a genuine tradition, expounded by an interpreter, even if this should have, in some degree, the Holy Spirit, but he needs first of all and above all a direct communication with God, his heavenly Father. He may study the written word humbly and carefully, and thereby he will certainly, through the aid of the Holy Spirit, acquire much useful knowledge concerning religion and eternal truths; he will, if following the precepts laid down, be led onward and forward and attain a certain degree of eternal happiness. But the knowledge necessary for the work to be done in connection with the establishment of the dispensation of the fulness of times or for the obtaining of the glory emanating from the ordinances of this dispensation, he will never acquire by his own study of any amount of sacred literature. The truth of this statement becomes self-evident, when we mark the purpose for which the sacred books were written. If there were any book of the Bible by God designated to be a complete code of laws, all-sufficient for all times and all conditions, such a fact might reasonably be expected to be either expressly stated, or implied somewhere within the covers of the sacred volume. But no such statement is to be found, nor can it be shown to be implied, when the scope of each book is clearly understood. THE PENTATEUCH. The Pentateuch, for instance, contains the principles on which the Jewish theocracy was founded, a dispensation that was, according to prophetic declarations, only to last for a certain time. In the first eleven chapters of Genesis we find a few outlines of the Patriarchal dispensation, and some of the ordinances of that dispensation are referred to without any detailed account. The last chapters of Genesis contain merely a brief historical sketch of the transition from the patriarchal dispensation to the Mosaic dispensation. The remaining books of Moses (as indeed all of the Old Testament) are chiefly an incomplete history of the dealings of God with that one nation which He had chosen for the purpose of communicating His will to mankind, until the appearance of the promised "Seed." But the dispensation itself was a transient one. The principles upon which it was founded must necessarily {353} also be subject to such modifications as a new dispensation would require. Paul, the greatest Jewish scholar of his age, is very emphatic on this point. "It (the Mosaic law) was added because of transgression, _till_ the Seed should come to whom the promise was made." "Before faith came we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law _was_ our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come we are no longer under a schoolmaster." (Galatians iii, 23-25.) "(God) also has made us able ministers of the New Testament; not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life. But if the ministration of death (the Mosaic law), written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which glory was to be done away, how shall not the ministration of the Spirit be rather glorious? * * For if that _which is done away_ (the law) was glorious, much more that which remaineth." (II Cor. iii, 6-11.) The laws of the Mosaic dispensation have, according to the same apostle, no more claim or binding force, relative to the members of the Christian dispensation, than a dead husband has to a living wife: "For the woman which has a husband is bound by the law to her husband as long as he lives; but if the husband be dead, she is loosed from the law of her husband; * * wherefore, my brethren, ye also are become dead to the law by the body of Christ." (Rom. vii, 2-4.) THE HISTORICAL BOOKS. Of the remaining historical books of the Old Testament much need not be said. The book of Joshua describes the settlement of the Israelites in the Holy Land. In the Judges we read of repeated apostasy, its punishment and God's mercy in delivering the penitent. The books of Samuel show the establishment of the ancient prophetic office and also the rejection of this divine appointment and of God as _the_ ruler, and how God, yielding to the demands of His blinded people, allows them to have a king. In the Books of the Kings, to which the Chronicles seem to be a supplement, we can trace the awful consequences of the revolt of the people against the prophetic office, until the nation, after a short time of prosperity under David and Solomon, falls to pieces and are carried away captives. {354} THE POETICAL BOOKS. The poetical books are effusions of devout hearts contemplating the past mercies of God, His present goodness and faithfulness, and containing more or less distinct predictions of the future events in the Kingdom of God. The Psalms, many of which were composed by David, were intended for the edification of the people when gathered to their national festivities in Jerusalem. The singing of them formed, no doubt, an important part of the service. The book of Job and the Song of Songs are specimens of early dramatic compositions. The hero of the book of Job was an inhabitant of Uz, in the northeast part of the Arabian desert, and a contemporary, perhaps, of Terah, the father of Abraham. There are some grand lessons laid down in the book. The question is discussed whether great suffering is not an evidence of great guilt. The friends of Job affirm this, while he himself, under the greatest afflictions, denies it, appealing to God's righteousness and faithfulness. The Song of Songs, the best one of the one thousand and five which Solomon composed (I Kings iv, 32), is a description of wedded love, one of the noblest affections which man is capable of enjoying, and was probably composed when Solomon introduced into his family an Egyptian princess (I Kings iii, 1; vii, 8; ix, 24) as a plural wife. The Proverbs, and the Ecclesiastes contain many sentiments showing both the wisdom and the vanity of the world, pointing to Him who is the Wisdom, the Truth, and the Light of the World. In all these books we find truths scattered as numerous and as beautifully as the stars in a clear November evening sky; but the very scope of each book is such that it cannot be accepted as a closed and finished code of revelations, sufficient for all contingencies that can ever arise in the history of the human race, any more than the beautifully sparkling light of the stars is all that is necessary for the illumination of the earth. THE PROPHETICAL BOOKS. These contain many predictions bearing directly on the last days, for prophecy is a record of _future_ events, as history is a record of _past_ events. But in reading ancient prophecy, one very common error must be avoided, viz., to suppose that the prophets generally described the events of the last days. This they evidently do not do. Their prophecies _generally_ {355} concern such events as were immediately future in their own time, and in which their own generation was, on that account, mostly interested. Prophecies are often read as if they all related to events which are still future, and which _we_ therefore look at with anxious interest, whereas the truth is that events long ago transpired, and which we have almost forgotten, but which once were the great epochs of history, form the important theme of the bulk of prophetical predictions. In some cases prophecy covers the ground of events yet to transpire. But then, it is noticeable that the more remote the events described are, the more vague and dim the visions concerning them become, until we clearly perceive that, were it not for the new additional light of continued revelations upon the last scenes of the history of the world, we would never, from the first predictions delivered, be able to form a clear and distinct idea of these scenes. Notice, as an illustration of this, the first prediction of the "seed of woman" who should crush the head of the serpent, and follow the gradual development of this prophecy, until later prophets are able by the Spirit of God to describe not only many minute details of the birth, life and death of our Savior (Isaiah), but also the precise time for his coming in the flesh (Daniel). And so it is with all predictions given. They increase in clearness as the events draw near. They indicate, therefore, by their very nature the necessity of continued revelation, as the first rays of morning indicate the approach of the coming daylight. In reading the prophetical books, this must be kept in view. JONAH is the most ancient of the prophets whose written records have come down to us. He lived more than eight hundred years before Christ. His book is a narrative of how the prophet was called on a mission to the great city of Nineveh but in disobedience to the command of God, he fled in an opposite direction, intending to go to Tarshish. On the way, however, a great storm arose. Jonah, on his own suggestion, was thrown into the sea, and by a great fish carried back to the land he had left. After this miraculous deliverance, he goes to Nineveh and delivers his message, which results in the repentance of the inhabitants and the repeal of the announced judgment. The spiritual lessons conveyed in the narrative are very important and instructive. Yet the prediction delivered is one that chiefly concerned the people of Nineveh for whom it was intended. It has been observed that the prophet himself, in his {356} miraculous deliverance from the deep, furnishes "the fullest and nearest shadow of Christ's lying in the grave, which the scriptures afford," but then it must also be remembered that this type would by no means have been clear to us had not Christ himself pointed it out. It is only through new revelation on the subject that we are enabled to see the resemblance between the deliverance of Jonah and the resurrection of Christ. This "fullest and nearest shadow" is therefore in itself a proof of the necessity of continuous revelation. JOEL was contemporary with Jonah. He lived B.C. 810-795, and addressed himself to Judah. He first delineates an impending devastation under the picture of successive armies of locusts, and of burning drought. There are some differences of opinion as to the events to which these opening visions refer. They most probably refer to the successive subjugations of the country by Assyrians, Persians, Greeks and Romans. Then follows an exhortation to penitence, fasting and prayer, and a promise of deliverance from the evils predicted. In the second chapter, _v_. 18-31, the effusion of the Holy Spirit, previous to the destruction of Jerusalem and subsequent calamities, "the great and terrible day of the Lord," is clearly predicted. But here again a new revelation, which was given through Peter (Acts ii, 16-21) was needed to point out that the fulfilment of the prediction took place at the day of Pentecost. The Jews were well conversant with the writings of this prophet and held him in great reverence, but they could not see the connection between the prophecy and its fulfilment, until pointed out to them by an inspired servant of God. And this remark applies to almost all prophecy. The last clause of the last verse of the second chapter, as well as the third chapter, refer to events yet future. The gathering of the nations of the earth to the valley of Jehosaphat and their destruction, the establishment of Jerusalem as the holy city and the glorious state of the millennial kingdom are the themes treated on. But--let us repeat the remark--when the fulfilment of these predictions comes, the world will need inspired men to point that fulfilment out, just as the Jews needed on the day of Pentecost. The book of Joel furnishes decisive proof of the necessity of continuous revelation. AMOS was another contemporary of Jonah and of Joel. He lived B.C. 810-785. His residence was Bethel, and he was sent as a messenger to Israel. The first two chapters of his book contain predictions of the judgments of God upon the {357} various states surrounding Judea. "The Lord will roar from Zion, and utter his voice from Jerusalem," an indication of the anger of Jehovah against these states. The punishment of Syria, of the Philistines, of Tyre, Edom and Ammon, Moab, and, finally, also of Judah and Israel are foretold. The prophet then devotes four chapters to exhorting the people to repentance, reminds them of what God had done for them. But as he sees that his exhortations have no effect, he sets forth in visions the approaching destruction of the people, until the inhabitants of Bethel tried to prohibit him from prophesying any more among them (chapter vii). The prophet, however, continues in the name of the Lord, who had called him to the office, to describe the near destruction of the nation. And having done so he closes his book with a few verses (chapter ix, 11-15) on a still future restoration, the glory of which shall be shared by Edom and other Gentile nations, a prediction that is referred to by Peter (Acts, xv, 17), as beginning to be fulfilled in the establishment of the Church of Christ. And here, again, a new revelation was required to make the precise meaning of the prediction clear. HOSEA was a native of Israel, and lived B.C. 800-725. His ministry lasted about sixty years, until the ten tribes were led captive by the Assyrians, and his prophecies are almost exclusively directed against Israel, the most prominent tribe of which was Ephraim, with the capital of Samaria. At the time of this prophet the idolatry commenced by Jeroboam in Dan and Bethel had continued for one hundred and fifty years, and all classes of the people were sunk in vices of various kinds. The first three chapters of his book contain a symbolic representation of the fallen people and God's statement that He had now rejected them. In order to exemplify this, the prophet is commanded to wed a "wife of whoredoms" and to give to the children names indicating the wrath of God. The prophet having complied with this command is again directed to love another adulteress "according to the love of the Lord toward the children of Israel" (iii; 1), thus giving to the ten tribes remarkable object lessons concerning their faithlessness towards Jehovah. The severe denunciations in this part of the book close with promises of a final restoration (chapter ii, 14-24; iii, 4, 5). The following chapters reiterate more fully the subjects of the first three. In chapters iv-x, the prophet brings up the charges against the people: "There is no truth, nor mercy, nor knowledge of God in the land. By swearing, lying, killing, {358} stealing and committing adultery, they break out, and blood toucheth blood." "The priests are like the people." For these sins the judgment of destruction is pronounced, but the book closes with a prediction of God's blessings as the final outcome. Whether these last promises refer to the return of some Israelites under Ezra or whether they remain to be fulfilled is not clear from the book itself. Paul, directed by the Spirit of revelation, applies some of these promises to the Gentiles (Romans ix, 25, 26), an application that could not be made except by the light of continuous revelation. ISAIAH lived B.C. 765-698 and was, consequently, part of the time contemporary with Hosea. He prophesied among the Jews, as Hosea prophesied among the Israelites. The political aspect of the world at this time is important to notice. Judea and Israel had not long been two kingdoms, and the latter was fast approaching her destruction. With Moab, Edom and the Philistines, Judah had repeated conflicts, each of these tributaries striving more or less successfully to gain independence. Assyria was now growing in strength and extending her conquests on all sides. Egypt had been subdued by Ethiopia and the two countries were strengthened by a union. A struggle between Egypt and Assyria, the two rival powers of the world, was coming, and both of these powers endeavored to secure the alliance of Judah as well as of Israel, wherefore the injunctions of the prophets were for the people of God to keep a strictly neutral position without any regard to flatteries or threatenings. Babylon had just commenced her struggle for independence, and tried to form an alliance with Judah, for which purpose a special ambassador, Merodach Baladan, was sent to King Hezekiah. This pious king in an unguarded moment, entertained the messengers and displayed to them his own treasures and the treasures of the house of the Lord, which kindness and courtesy drew forth from the more clear seeing prophet of God the awful announcement that the time would come when all these treasures would be carried away into Babylon, and that even the princes of Judah should be made base slaves in the palace of Babel (chapter xxxix). During the time of this prophet, the kingdom of Judah was invaded by the combined forces of Syria and Israel. This unfortunate kingdom, Israel, had fallen through idolatry and every sin, but she filled her cup of iniquity by combining with an idolatrous nation in war upon her brethren. This brought the long predicted destruction, and Israel was captured {359} by the Assyrians. The event stands out more clearly as a judgment of God when it is remembered that the same Assyrian power was miraculously, defeated when attempting to invade Judah. If we keep these facts in view, the writings of Isaiah become intelligible and clear. The first twelve chapters of this book contain reproofs, warnings and promises, chiefly directed to Judah and Israel. In these promises, predictions of the coming Messiah and his work are prominent. The next chapters (xiii-xxiii) are directed against Assyria, Babylon, Moab, Egypt, Philistia, Syria, Edom and Tyre. In chapters xxiv-xxxv the sins and the misery of the people are rebuked. The Assyrian invasion is predicted and the destruction of Samaria, while the deliverance of Jerusalem is being promised. The following four chapters are historical, describing the invasion of Senacherib and the defeat of his army, and also the sickness of the King Hezekiah and his recovery. The closing chapters (xl:lxvi) are again prophetic, embracing events from the Babylonian captivity to the establishment of the millennial Kingdom of Christ. The deliverance of the Jews from Babylon, the character, sufferings, death and glory of Messiah; the gospel call of the Gentile world; the wickedness of the Jews in rejecting Messiah and their consequent scattering; their final return and the prevalence of the Kingdom of God, all these are clearly predicted, but the subjects are often blended together, and the transition from one to another is sometimes so rapid as to render it difficult to follow the connection. Indeed, in order to understand fully the passages that refer to events yet future, some divine revelation seems to be necessary. For it is only by the aid of the spirit of prophecy that prophecies can be fully understood. MICAH, B.C. 758-699, was a contemporary of Hosea and Isaiah, and lived in the southern part of the kingdom of Judah. He does little more than reiterate the predictions of the two mentioned prophets, adding such illustrations and exhortations as were suitable to the class among whom he labored. One of his most remarkable predictions states that the gift of prophecy should be withdrawn from the ten tribes for a long time. "Therefore, night shall be sent you, that ye shall not have a vision, and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips, for there is no answer from God" (iii: 6, 7). {360} Here it is predicted that the people should be left in spiritual darkness because of the cessation of prophecy, but the darkness shall not be an everlasting one, for it is a "night" caused by the "setting of the sun," and consequently, as day follows night, so a time will again come when the prophetic day shall dawn upon the people. This is clearly implied in the language used, so that the very threat to withdraw the Spirit of prophecy implies a promise of its renewal. NAHUM, B.C. 720-690. This prophet was contemporary with Micah and Isaiah. He commenced his ministry at the time of the captivity of the ten tribes. And while the Assyrian power was boasting over this success, he is called upon to announce the fall and destruction of their great metropolis, Nineveh. This is the theme of the whole book. Nahum wrote his predictions in poetical form, and its sublimity of style is unsurpassed. The twelfth and thirteenth verses of the first chapter are a parenthetic insertion, giving to the captives in Assyria a promise of deliverance at some future time. INTERVAL OF FIFTY YEARS. For a space of one hundred and fifty years the voice of prophecy had now been heard among the people. Sometimes two or more inspired men had been raised up at the same time, in different parts of the country. But with the death of Isaiah, Micah, and Nahum, an interval of fifty years comes, during which period no prophecies were delivered, as far as we know. During this time the ten tribes toil in their captivity, and Judah, still in possession of his inheritance in Palestine, is growing in sin and hastening on to destruction. But as this fatal moment approaches, God again sends inspired messengers to warn the people, and to declare His decrees. He never overthrows nations without due warning. He never said that further revelations were superfluous. REVIVAL OF PROPHECY. ZEPHANIAH, B.C. 640-609, revives the prophetic office again after fifty years' interval. It seems that God left the people to themselves during the reign of the wicked King Manasseh, and first whey Josiah had ascended the throne the voice of God was again heard. This prophet announces the approaching judgment upon Judah on account of their idolatry and other sins. Baal, with his black-robed priests (chemarin), and Moloch are to be cut off, men and beasts, fowls {361} and fishes to be consumed (chapter i). In the second chapter he predicts the overthrow of the Philistines, the Moabites, Ammonites and Ethiopians, as well as the desolation of the great Assyrian capital, Nineveh. The book closes with promises of a restoration yet future. JEREMIAH, B.C. 628-585, was called to the prophetic office some years before the death of Zephaniah. His prophecies are delivered in various places. He commences in his native place, Anathoth, but he was soon compelled to flee from here on account of his persecutions; wherefore he took up his residence in Jerusalem. During the reign of Josiah and Jehoahaz he continued his ministry uninterrupted, but when Jehojachim ascended the throne, Jeremiah was incarcerated and sentenced to death, although the sentence was never carried out. In prison the prophet committed his message to writing and commissioned one Baruch to read it in the temple on a fast-day. The reckless monarch, after having heard a few pages, had the roll cut to pieces and burned. During the reign of the next king, Jehojachin, the prophet again utters a voice of warning, but without effect. Zedekiah became king. Nebuchadnezzar, the king of Babylon, besieged Jerusalem, but withdrew on hearing that the Egyptians were coming to rescue. On this occasion the prophet delivered the prediction that the Chaldeans should come again and take the city and burn it with fire. Having delivered this message he left Jerusalem, as did, according to the Book of Mormon, at the same time another righteous man with his family, Lehi. But Jeremiah was apprehended and thrown into prison, where he remained until the city was taken by Nebuchadnezzar. The incarceration of the prophet of God was the sin that filled the cup of iniquity of the Jews at this time, and it brought speedy judgment. The Babylonian king gave the prophet the choice of following the captives to Babylon or to remain with the remnant. He chose the latter; and from this time all his endeavors are to turn the people to God, promising them that if they would do so, God would yet build them up in their desolate country. But they did not listen to his advice. They left the country and emigrated to Egypt, bringing the prophet with them (chapter xliii). Here he once more lifts up his voice, trying to induce the people to turn to the Lord. After this we hear no more of him. Tradition says he was put to death in Egypt by his own people. Among the predictions of this remarkable prophet, we note the following: The fate of Zedekiah (xxxiv, 2, 3); the {362} precise duration of the Babylonian captivity, viz., seventy years (xxv, 11, 12); the downfall of Babylon and the return of the Jews (xxix, 10-14). There are also many predictions concerning Messiah, whom he calls "Jehovah our righteousness." The final salvation of Israel is set forth in many passages: iii, 15-18; xxxi, 31-34; 1, 4, 5. As the predictions of Jeremiah are not chronologically arranged, and no clue is left as to their true chronological order, it is sometimes very difficult to decide which predictions have already been fulfilled and which refer to events yet future. Only through the Spirit of revelation can this be determined. HABAKKUK, B.C. 612-598, is thought to have lived in Judea shortly before the captivity. If this supposition is correct, he was contemporary with Jeremiah. The prophet commences his book with a lamentation over the sins of Judah, foretelling the judgment that was to be poured out over the people through the invasion of the Chaldeans. Then the destruction of the Chaldeans is shown unto him in a vision (chapter ii), and the book closes with a song, composed probably for the use of the people in public worship, and designed to comfort them under the coming afflictions. DANIEL, B.C. 606-534, was born shortly before the Babylonian captivity and carried to Babylon in his eighteenth year. Here, through his faithfulness to his God, he soon rose to an eminent position, and retained his power during both the Babylonian and the Persian dynasties. He prophesied during the whole of the captivity, his last two prophecies being delivered two years after the return of the captives. He did not return to Palestine, but died in Babylon, at least ninety years old. The first six chapters are a historic record, setting forth the events which led to the recognition of Daniel as a prophet of God, also the conversion of Nebuchadnezzar, the fall of Belshazzar and the promotion of Daniel to the office of a president over one hundred and twenty princes "who should be over the whole kingdom." This historic record is interwoven with predictions relating to the various kingdoms of the world. Thus in the second chapter we see before us, as in a beautiful panorama, a succession of kingdoms until the kingdom of God is being established, "never to be destroyed," "but it shall break in pieces and consume all these kingdoms, and it shall stand forever." This prediction is distinct and clear, yet the remark made repeatedly before is applicable here: Revelation is necessary {363} in order to understand the details of its fulfilment. That God in the last days will establish an everlasting kingdom, is foretold plainly enough. But "except a man be born again, he cannot see the kingdom," so that the prediction given does not exclude the necessity of continuous revelation. Through revelation Daniel was enabled to predict the establishment of this kingdom; through revelation only can we perceive the establishment thereof and recognize its existence. The second part of the book is prophetic and comprises in its wonderful views events from the time of Daniel to the final resurrection of the dead. It is an epitomized history of the world, written in advance of the events. In chapter vii, the Babylonian, Medo-Persian, Grecian and Roman empires are represented by the four beasts: a lion, a bear, a leopard and a fourth beast "dreadful and terrible, and strong, exceedingly." This, the Roman beast (or kingdom) has ten horns, among which a "little horn" came up, having "eyes like a man and a mouth speaking great things." The prophet follows the proceedings of this beast and particularly the little horn until "the ancient of days" sits in judgment. Note that the whole of this vision has reference to the four empires in their religious connection with each other, as the dream of Nebuchadnezzar (chapter ii) represents them in their political connection. The "little horn" is therefore to be understood to represent the papal power, which afterward is said to have a time of twelve hundred and sixty years allotted to its blasphemous rule, after which time comes the triumph of the "Saints of the Most High." In the eighth chapter the prophet has a vision concerning the Medo-Persian and the Grecian empires, the second and the third "beasts" of the previous vision. The Medo-Persian empire is represented by a ram with two horns, and the Grecian by a goat having a "notable horn," Alexander the Great, between its eyes. The conquests of Alexander are described, and also the divisions of his kingdom into four parts. Then rises "a little horn" as in the previous vision, a false, crafty tyrant, probably Antiochus Epiphanes, whose character is outlined, and whose oppressions of the people of God causes Daniel to faint and feel sick for many days. That this little horn represents Antiochus Epiphanes is a view entertained by the most ancient writers, but this does not exclude the probability that the papal power is also referred to as the complete fulfilment of this part of the prophecy. What Antiochus was to the Jews during the time of the Maccabees, the papal power has been to the Church of Christ in all ages. {364} The ninth chapter contains a prayer offered by the prophet in behalf of himself and his people. He particularly supplicates God to again restore the sanctuary in Jerusalem. As an answer to this prayer, Gabriel appears and informs him of the precise time for the coming of Messiah, "to finish the transgression, and to make an end to sin, and to make a reconciliation for iniquity, and to bring in everlasting righteousness and to seal up the vision and prophecy, and to anoint the most Holy:" In seven weeks, or in forty-nine years, reckoning from the decree of Artaxerxes, 457 B.C., the walls of Jerusalem were to be rebuilt, though in times of great trouble. In sixty-two weeks, or four hundred and thirty-four years, Christ was to appear, and in the midst of one week, that is after three years and a half, to be slain. In the tenth chapter we are allowed to cast a glance behind the veil, and contemplate the wonderful fact that heavenly messengers are employed to convey intelligence to holy men, and that they, while so doing, have to overcome opposing powers, much as mortal men have in the performance of their duties. A divine messenger has been sent to instruct Daniel concerning some records in "the Scripture of Truth," a heavenly record, but this messenger is met and opposed by "the prince of the kingdom of Persia," whereupon a struggle that lasts for twenty days follows. The victory would apparently have been dubious had not Michael himself come to the assistance of the messenger. In the eleventh chapter, the things noted in "the Scripture of Truth" are detailed. These things commence with the history of Persia. Four kings are foretold: Cambyses, Smerdis, Darius and Xerxes (_v_. 2). Then follows a prediction of Alexander the Great, his history and his successors in "the South" (Egypt) and the North (Syria) down to the time of Antiochus Epiphanes (_v_. 3-29). Then follows the conquest of Syria by the Romans "Chittim," (_v_. 30), with the rise of the papal power (_v_. 31-89). The character of this power and many of its corrupt doctrines are here predicted with minuteness. Then come the invasions of the Saracens (the king of the South) and of the Turks (the king of the North). The countries to be conquered by the Turks are enumerated (_v_. 41-43), as are also those that were to escape. The chapter closes with a prediction concerning the end of the Turkish empire, yet to be fulfilled: "He shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him." The first verse of the twelfth chapter predicts the full deliverance {365} of the Jewish nation through the interposition of "the great prince," Michael, an event to be looked for after the fall of "the king of the North," or the Turkish empire, and the next verses refer to the resurrection of mankind. The book closes with some chronological statements, unintelligible even to the prophet, himself (_v_. 8), but the promise is given that at the end of time many shall receive knowledge concerning these predictions (_v_. 4), a promise which evidently implies renewed revelations. For how could these things in the last days be known without such revelation, any more than Daniel could know them without revelation? One thing is noticeable all through this prophetic record. Each new vision requires a new revelation from God. Daniel is constantly seeking knowledge from God concerning the right understanding of the visions given, and it is only through this means that he receives his knowledge. Continuous revelation was necessary to this the most remarkable prophet of the ancient world. So it is to us, if we want to understand the plans and purposes of the Almighty. Where there is no revelation spiritual darkness prevails, notwithstanding the plainest writings of God. A Belshazzar and the whole collegium of learned priests may see on the wall the "Mene, mene, thekel, upharsin," but a Daniel, a man in constant communication with God, is required to interpret it according to its right meaning. EZEKIEL, B.C. 595-574, was carried captive to Babylon at the first invasion of Nebuchadnezzar, eleven years before the destruction of Jerusalem. He was contemporary with Jeremiah and Daniel, but lived some two hundred miles north of Babylon on the banks of the river Chebar. Tradition has it that he was put to death by a fellow-exile whom he had rebuked for idolatry. The predictions of this prophet were delivered, some before and some after the destruction of Jerusalem by Nebuchadnezzar. Before this event he calls upon the people to repent and warns them against seeking aid of the Egyptians. He assures them that the fall of their beloved city was now unavoidable. When the Chaldean king commenced his siege of the city, God revealed this to the prophet in his exile: "Son of man," God says to him, "write thee the name of the day, even of this day: the king of Babylon set himself against Jerusalem this same day" (xxiv, 2). This was in the ninth year of his captivity. Three years later he received the intelligence that the city had fallen (xxxiii, 21). During this period all the predictions of the prophet are directed against {366} foreign nations. After he had heard of the fall of Jerusalem, his principal object in view is to comfort the people with promises of restoration and future blessings. The closing chapters (xl-xlviii) of the book of Ezekiel undoubtedly refer to events yet future. The descriptions of the glorious building there given will no doubt once be recognized in a structure hereafter to be reared by the people of God. But as yet, like all unfulfilled predictions, much of it is obscure and cannot be understood until the light of revelation removes all obscurity therefrom. OBADIAH, B.C. 588-583, is supposed to have prophesied during the period between the fall of Jerusalem and the conquest of Edom, five years later. On this supposition, he was a contemporary of Jeremiah, Ezekiel and Daniel. His predictions are directed against the Edomites. And he especially points out that there was a great difference between the judgments executed upon Judah and upon Edom. For Judah should again be raised from her present fall and finally possess not only Judea, but also the land of the Philistines and that of the Edomites, while Edom should be "as though they had not been" (_v_. 16), a prediction that has been remarkably fulfilled to our own day. And while Edom is thus utterly swallowed up, "saviors shall come upon Mount Zion to judge the Mount of Esau, and the kingdom shall be the Lord's" (_v._ 21). Three nations were foremost in afflicting the ancient people of God, viz.: the Assyrians, the Chaldeans, and the Edomites. Three prophets were commissioned by the Lord to announce the judgment upon these three nations: "Nahum foretells the destruction of the Assyrians, Habakkuk of the Chaldeans, and Obadiah of the Edomites." THE RESTORATION OF THE JEWS. As had been foretold by the prophets, and particularly by Isaiah, the exiled Jews were permitted to return home during the reign of Cyrus. As soon as they reached the Holy Land, we find them uniting their efforts to re-establish the religious rites of their fathers, aided by the noble leaders, Zerubbabel, Joshua, Ezra and Nehemiah. They erect an altar of burnt offering and rebuild the destroyed temple. Then the city wall is built, and various officers appointed as circumstances required. For further particulars the reader is referred to the books of Ezra and Nehemiah. It may be well to state here--although the remark may, to {367} some extent, deviate from the subject under consideration--that the restoration of the Jewish nation at this time was very far from being that complete restoration to more than former privileges, liberty and glory, of which all the prophets had spoken in such glorious terms. The promise was that the whole remnant should be delivered, even if they were as numerous as the sand on the sea shore. But from Babylon only comparatively few ever returned. The company of Zernbbabel consisted of fifty thousand persons, and Ezra led six thousand more home. The great bulk of people that had been born in the foreign land never returned. (See Book of Esther). Again, the promise was that a kingdom should be established, with the Holy City as the capital, an everlasting kingdom governed by God himself through Messiah. This promise has never yet been fulfilled. In fact, the Jews have never since their overthrow by Nebuchadnezzar been an independent nation, governed by rulers of their own, except during the very short rule of the Maccabees. After their return they continued to be tributary to the Persian king for about one hundred years, as a province of Syria. When Alexander had conquered Persia (Syria and Palestine with it), they fell into his hands. When the Grecian empire was divided, Palestine fell into the hands of Ptolemy Lagus as a part of the Egyptian monarchy, and it remained so for about one hundred years, when it was transferred to the kings of Syria, in which situation it greatly suffered during the frequent wars between Egypt and Syria. Antiochus Epiphanes, one of the Syrian kings, plundered the city and the temple and enslaved the people. For about three years and a half they were reduced to worse than Egyptian thraldom. Their sacred manuscripts were burnt, and the people were compelled to sacrifice to idols. The temple itself was dedicated to Jupiter, a statue of which was erected on the altar of God. Compare Daniel's prediction of "the little horn" (chapter viii, 9-12). Through the noble enthusiasm and patriotism of Mattathias and his sons, a struggle against the oppressor now took place which secured to the Jews a few years of dearly bought liberty and independence, but they were soon conquered by the Romans. Pompey marched his army into Judea, conquered Jerusalem and made the country tributary to Rome. Herod the Great deposed the last of the Maccabean family from his office, and Palestine has never since been an independent state. Ever since the Babylonian captivity the great bulk of the Jewish nation has been scattered abroad, without home, without temple, {368} without an altar, and strangers have been masters in the land of promise. It is therefore clear that all the prophecies that relate to the glorious restoration of the Jews must be understood of a great restoration yet future, a very important fact for the right understanding of those prophecies. THE LAST PROPHETS OF THE OLD COVENANT. But to return to our subject. It has been already stated that the first care of the returned exiles was to re-establish their religion. To do this, they were under the necessity of having new revelations. True, they had the writings of Moses and of the prophets, and they had inspired interpreters, like Ezra and Nehemiah. True, their aim was not to construct a new economy, but simply to re-establish the old one. And yet even this they could not do acceptably to God without the aid of revelation. Hence God raised up three prophets--Haggai, Zechariah and Malachi, the last three of the old covenant. What an overwhelming proof of the necessity of continuous revelation! HAGGAI, B.C. 520-518, is thought to have been born in Babylon, and to have emigrated with Zerubbabel. His book contains four prophetic messages. In the first the people are reproved for neglecting to build the temple, while they were adorning their own houses, and a command is given to begin the construction immediately (chapter i, 1-11), to which command the people, led by Zerubbabel and Joshua, willingly responded (i, 12-15). But in a month the zeal of the people seems to have cooled off and the second message is delivered, declaring that the Spirit of God was still with the people. "A little while," God says, "and I will shake the heavens, and the earth, and the sea, and the dry land" (which according to Paul, Hebrews xii, 22-28, was fulfilled when the old dispensation was superseded by the gospel dispensation), "and the desire of all nations (Messiah) shall come; and I will fill this house with glory, saith the Lord of Hosts," (chapter ii, 1-9), which "glory" is thought to refer to the presence of Christ in this second temple instead of the Shekinah that had illuminated the first temple. In the third message, delivered two months afterwards, the people are being rebuked for polluting themselves while working in the holy building and offering sacrifices. God reminds them that He had blessed them abundantly, from the time they had laid the corner-stone of the temple (chapter ii, 10-19). The fourth message is delivered the same day. It contains a general prediction {369} of the overthrow of the kingdoms of the world and the promise of a special blessing to Zerubbabel at that time. It is clear enough that the right interpretation of this promise can be comprehended by no man, until divine revelation shall make it known. ZECHARIAH was, like Haggai, born in Babylonia and went to Palestine with Zerubbabel. The general object of his ministry is identical with that of Haggai, and through the encouragement and wise counsels of these prophets the people prospered, and the temple was completed in six years. But besides this general object, Zachariah describes through direct predictions and symbolic acts, the history of the Jews until the end of time. Daniel deals with the history of the world; Zechariah with the history of the covenant people. Among the predictions of this prophet we will here notice some of the last. According to the ninth chapter, the surrounding heathen nations are to be destroyed. Messiah shall come as a king (_v_. 9) and establish His reign upon the earth. "His dominion shall be from sea even to sea and from the rivers to the ends of the earth" (verse 10). Scenes of destruction are to intervene, however, but the Lord will deliver His people, both Judah and Ephraim (chapter x, 1-12). "I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; and they shall be as though I had not cast them off; for I am the Lord their God, and will hear them. And they of Ephraim shall be like a mighty man," a glorious prediction of the restorative work, commenced in our own day by God, through His servant Joseph, the prophet. We are further told that Jerusalem shall be besieged by many nations and the result thereof (chapter xii, 1-14); Christ shall finally appear and all the world will become "Holiness to the Lord" (chapter xiv). Thus prophecy, so far from leading us to expect that revelation finally will cease, being superfluous, expressly states that Christ Himself in person will appear and communicate His will to men. "Why?" it may be asked; and the answer is clear: "Because revelation is essential to true religion." MALACHI, B.C. 420-397, was the successor of Haggai and the last prophet of the old covenant. The temple had now been finished and the service of the altar established. But a spirit of worldliness and insincerity is getting hold of both the priesthood and the people, and this prophet is especially commissioned to warn them against their sins. But his warnings are not heeded. The people prepare themselves for calamities. The Spirit of prophecy is withdrawn {370} for a period of four hundred years. The temple and the people are given into the hands of Antiochus Epiphanes. The old dispensation is virtually closed. CONCLUSION FROM THE FOREGOING. The conclusions arrived at now are clear and need only to be briefly stated. We have seen that no book of the Old Testament, although all are written and preserved for the instruction of the human race in all ages, contains anything that is of such a nature as to exclude further revelation. Not one single passage, nor all the passages combined, are so written as to exclude the necessity of the revelations contained in the New Testament, for instance. On the contrary, one revelation leads to another, God always giving "line upon line, precept upon precept," imparting knowledge as men are willing and able to receive it. For it is through revelation that God educates His servants and His people; and as in any branch of study we are led on from the fundamental principles and find that each new truth suggests others, so here, each new truth revealed leads us to others, until--were such a case possible--we have been permitted to exhaust the entire fulness of divine knowledge. We have also seen that the servants of God in the old covenant declare the continuation of revelation. They do not consider the prophetic gift or the gift of receiving revelations as peculiar to their own dispensation. They point to "the last days" as a time in which the Spirit of the Lord is to be poured out more abundantly than in any former period. And His presence is to be manifested through "dreams and visions." The withdrawal of these they designate as a calamity. They speak of the time in which such heavenly gifts are withdrawn, as "night" and "darkness" while consequently, the presence of them indicate day and light. Now, are day and light necessary for the physical welfare of man? If so, revelations are also necessary for his spiritual advancement. We have further seen that the establishment of new economies requires new revelations. Moses was familiar with the revelations given to the patriarchs before him. But when he was called upon to usher in the dispensation of the law, he could not do this without new revelations. Nor could Zerubbabel re-establish this dispensation after the return from Babylon without the aid of revelation. Through the revelations given to the Prophet Haggai the people "prospered" and were able to complete their work as commanded by the Lord (Ezra vi, 14). {371} Without this, they would not have been able to prosper. Sometimes we see that revelations are given to faithful servants of God as a special favor to them. In such cases, what is seen or heard must not be recorded--as was the case with some visions of Paul in the New Testament--or, if recorded, is sealed up in mystical expressions, unintelligible to the common reader, until the Spirit of revelation gives the true interpretation thereof. This was the case with some of Daniel's visions, and with at least one of the visions of John (Rev. x, 4, 5). Are revelations, then, given in order to establish new economies, to preserve the children of God from falling into darkness, to instruct them about things known to God alone, in one word to lead men unto salvation? Surely, there never can be a time when revelation is not necessary. THE NEW TESTAMENT. But it will be said, no one (except the Jews perhaps) contend that the Old Testament alone contains all that is necessary to know. The New Testament is a supplement to the Old Testament, and the two together contain the fulness of God's revelations. The prophecies of the Old Testament are fulfilled in the New, and to the volume thus completed nothing must be added. Is there anything in the New Testament to verify this statement so universally accepted as true among the "Christian" Protestantic world? Or does the New Testament confirm the conclusions we have arrived at in the perusal of the Old? The New Testament contains five historic books, viz.: the four Gospels and the Acts of the Apostles; fourteen letters written by Paul; three by John, and two by Peter, one letter by James, and one by Jude, to which collection comes one prophetic book by John. THE FOUR GOSPELS. The four Gospels are brief, biographical sketches, records of a few of the works and teachings of our Lord. It may be supposed that those disciples of Christ that were able to write, like Matthew and John, would keep journals while they followed their master, witnessing his works and listening to his teachings. These journals would, after the {372} crucifixion and ascension, naturally be read in private and in public. They would be copied and distributed in the various branches of the church and form texts for discourses, and thus be augmented with such incidents or sayings which were still retained in the memories of those who had been eye witnesses. In this way several versions of the doings and sayings of our Lord began to circulate, some, no doubt, contradicting others, until the necessity became universally felt to have some authentic record, showing exactly what was reliable of the many circulating reports, and what was not reliable. And the result is the four gospels according to Matthew, Mark, Luke and John. At what precise time these gospels were completed in their present form is a question not yet settled between the various critics. That they, in their present form, were issued by the apostles, whose names they bear, seems irreconcilable with some facts. There are, for instance, words and phrases found, which could hardly have had any significance until some time after the time of the apostles. The word "kephas" (John i, 43) does not occur in classical Hebrew, but is used by later Talmudistic writers signifying something hard, a rock. "Petra" (Matt. xvi, 18) meaning a "rock," has a strong Latin color, while the Hebrew for "rock" is "zur." And the expression "to take up the cross," or "to bear the cross," is all the more remarkable, as in the Hebrew there was at that time no word equivalent to "cross," which is of Latin origin. Even later Jewish writers found it difficult to adequately express the idea of a cross, and hence used the word _zelem_, which, however, signifies an image, and the translations of the New Testament, both into Hebrew and Arabic, have found no better way out of the difficulty than to adopt the Chaldaic _zeliba_, gallows. Of this a modern form, _zelab_, is made to represent the idea "cross." From these and many other circumstances, we seem justified in the conclusion that the four gospels have been subjected to foreign influences, which have modified their form in various ways. But that they are based upon and contain the "memoirs" of our Lord, as published by the apostles, by mouth and pen, need not be doubted. The testimony of antiquity is conclusive on this point. GOSPEL ACCORDING TO MATTHEW. According to general tradition in the early church, the annotations of Matthew were written in the vernacular tongue of Palestine, Syro-Chaldaic, a tradition very probable indeed. {373} But as Greek at this time was the literary language, the original was soon translated into this tongue, under the supervision of Matthew himself, about thirty years after the crucifixion. It may be safely assumed that our "Gospel According to St. Matthew" is in the main identical with this original document of the Apostle. The aim of this gospel is dearly to prove to the Jews that Jesus is the promised Messiah. It frequently refers to the prophets, refutes the various Jewish sects, and tries to prepare the Jewish nation for the acceptance of the Gentiles into the Kingdom of God. GOSPEL ACCORDING TO MARK. While Matthew was penning his gospel for the Jews, Mark was preparing his, chiefly for the converts among the Gentiles. This Mark was not an apostle and had not been an eye-witness to the life and deeds of our Lord. But he was a native of Jerusalem and an intimate friend of the apostles. He accompanied Paul on some of his journeys and attended Peter for a considerable period, and during this time he no doubt wrote the gospel that bears his name, according to the dictates of Peter. Some have called this the "Gospel According to St. Peter," and Peter himself, in his second epistle, refers, perhaps, to this gospel when he says: "We make known unto you the power and coming of our Lord Jesus Christ." GOSPEL ACCORDING TO LUKE. The gospel according to Luke was written in Rome by Luke, the physician, one of Paul's most faithful companions and friends. The author states that many had undertaken to collect the facts preached concerning Christ and believed among the Christians, according to the traditions handed down from eye-witnesses, and consequently, in order to secure a collection that would be reliable, he himself had diligently searched out everything that at the time of the writing was available. These data, the result of diligent research, Luke endeavors to put before the readers in chronological order, while the two previous evangelists pay but little attention to chronology. The gospel was written under the supervision of Paul. GOSPEL ACCORDING TO JOHN. The latest of the gospels is that of John. It is said to have been written at Ephesus, where John resided, presiding over {374} the branches originated by Paul. John, having before him copies of the three previous gospels, naturally omits many data there recorded, introducing others which he had preserved from oblivion. The chief aim of John is to set forth the divine nature of our Lord. The previous evangelists dwell mostly on the works of our Savior in Galilee. John omits most of that, recording his works in Judea. Let it be remembered that this book is the last written of all the books of the Bible, about ninety-seven years after Christ, and that its aim is to correct the errors of doctrine, then becoming common among the churches, concerning the true character of Christ. TESTIMONY OF THE GOSPELS. We may now ask: When these books were written, were they intended to contain all that would ever be necessary for men to know concerning God's plans and purposes, thus making all further revelation superfluous? What do the gospels teach concerning this question? The first pages of the gospel confirm the lesson we have drawn from the Old Testament, that revelation is necessary for the establishment of a new dispensation. For the gospel dispensation is ushered in and established through revelation. Zacharias is visited by an angel (Luke i, 11-20). Gabriel appears to Mary (Luke i, 26-38). John the Baptist is commissioned by God to preach and baptize (John i, 6, 33). That Jesus was Messiah is manifest to John through revelation. The Spirit descends and a voice from heaven is heard (John i, 32, 34; Matt. iii, 16, 17). And this point is particularly noteworthy. All the ancient prophets had predicted the coming of the Messiah. Some of them had given details about where He would be born, His parentage, and the precise time of His coming, and yet it was necessary, when He came, to give new revelations, pointing Him out to the most devout servant of God then living. Previous revelations are here clearly seen _not_ to render new revelations useless. And as the gospels thus begin with revelations, so they close with declarations that revelation should continue. For in His farewell address to His disciples, Christ says: "I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when he, the Spirit of Truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: _and he will show you things to come"_ (John xvi, 12, 13). Christ here expressly states that {375} His ministry did not complete God's revelations. There were _many_ other things to learn than those which he had communicated, and among these were also "things to come," all of which the Spirit should communicate to the Twelve. Revelation, then, was not to be done away with at the departure of our Lord. The last verse of the fourth gospel, the last verse ever written in our New Testament states, moreover, that the things recorded in the gospels are only a small fragment of all that could be written concerning the works of Christ. These works and the lessons to be conveyed were no doubt necessary, and yet we have no record of them. The gospels, therefore, openly admit that they are not intended to be a complete record of all that is necessary for man to know. They claim to be written for the purpose of directing men's hearts to Jesus (John xx, 31), and point out His promise to continue the revelation of truth through the Spirit. This is the important testimony of the gospels. All the works and the teachings of Christ were not enough for the guidance of the first Christians. They needed and were promised further revelation. To us has come a record not of all of Christ's teachings, but only of a very few, merely a fragment. If all the teachings of Christ given during His ministry upon the earth were not sufficient for the guidance of the apostles, how much less can the gospels, which contain only a small part of these teachings, be sufficient for other men? The thought is as irrational as it is without foundation in the Word of God. THE ACTS OF THE APOSTLES The only question now remains: Do the Acts of the Apostles and their Epistles supply us with all the teachings that the Spirit of Truth, according to our Savior's promise, was to reveal to the Apostles, and which were necessary for their guidance? If not, continuous revelation will be just as necessary after the New Testament dispensation as it was after the Mosaic economy. The book called the Acts of the Apostles was written by Luke, and may be considered as a continuation of his Gospel. In this book we can trace the growth of Christian churches during the greater part of the first century after Christ. It covers the period from the time of the crucifixion to the second year of the first imprisonment of Paul in Rome, A. D. 63, and there it breaks off even without recording the issue of the trial. The book may be divided in two parts. The first twelve chapters describe the growth of the Church of Christ {376} among the Jews in Palestine, chiefly through the labors of Peter. The last sixteen chapters treat of the spread of the Gospel among other nations, chiefly through the labors of Paul. Of the works of the rest of the Apostles we have no account. Tradition has it, that Matthew suffered martyrdom in Ethiopia; Philip in Phrygia; Thomas in India, and so on. But of their work for the promulgating the gospel in the different parts of the world we have no record. What they taught, what difficulties they encountered, how they preached, suffered and endured may be conjectured. But it has not reached us in any historic record. Nor is the Acts of the Apostles a complete record of the works of the two servants of God, whose ardent labors are noticed. It is as fragmentary as are the gospels. Many important transactions, referred to elsewhere, are omitted. There is no account whatever of the branch in Jerusalem after the imprisonment and deliverance of Peter. Nothing is told of the introduction of the Gospel in Rome, the capital of the world at that time. Nor does it say anything of Paul's many voyages, which he incidentally mentions (II Cor. xi, 25). Considering all this, it seems as if the Spirit of Truth had been anxious to guard against the impression that this book was intended to conclude God's revelations to mankind. Let us consider the facts. Christ had promised to send the Spirit of Truth to His chosen Twelve. What this Spirit was to reveal was, of course, as essential and necessary to salvation as anything that our Savior had revealed Himself. But of all this that the Spirit, according to the promise, has revealed to the Twelve, only a small part has been recorded. How can this small part be sufficient to us, since it was not sufficient to the first Christians? But, besides this, the book of the Acts shows plainly the necessity of continuous revelation; for wherever the gospel is being accepted, the gift of receiving revelation is being imparted through faith. Peter, in his first sermon, declares that the time has now come when the Spirit shall be poured out upon all flesh. Prophecy, visions, dreams were to attend the believers (Acts ii, 17, 18); and, accordingly, whenever the gospel is preached and believed, these manifestations follow. The heavens are opened to Stephen, and he is permitted to see the Son of God on the right hand of the Father (Acts vi, 55, 56); an angel of the Lord appears and directs Philip (Acts viii, 26); Christ appears to Saul (Acts ix, 3-6); through the vision of an angel Cornelius is led to send for Peter, and {377} he receives supernatural gifts (Acts x, 148); an angel delivers Peter from prison (Acts xii, 7, 8); the Holy Ghost reveals to the brethren in Antioch that they should send Paul and Barnabas on a mission (Acts xiii, 1-4); through the Spirit the apostles and elders are able to settle the dispute about the doctrine of circumcision (Acts xv, 1-31); twelve men in Ephesus receive the Holy Ghost through the administration of Paul, and prophesy and speak in tongues (Acts xix, 1-7). Wherever the gospel message is delivered and believed, in Palestine, in Greece, in Asia Minor, the results are the same. The Holy Ghost is given, and His presence is manifested through these gifts. The Acts of the Apostles has taught us this important lesson--that the gift of receiving revelations was not confined to the Twelve nor was the gift to cease with them. The gift itself was inseparable from the gospel. Where there is no gospel there are no revelations, but where the true gospel of Jesus Christ is, there is revelation also. The promise of receiving the Holy Ghost, the promised Spirit of truth that was to lead into all truth and to reveal things to come, is a universal promise: "For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts ii, 39). THE EPISTLES. The epistles of the apostles confirm most emphatically the necessity of constant revelations from God. The apostolic churches could not do without such revelations. Hence the necessity of the churches communicating with the apostles and the apostles writing their epistles, embodying the will of God. For instance, an error arises, as was the case in Colossae. Paul was at the time in Rome, but the church in Colossae sent a special messenger to Paul, viz.: Epaphras, who explained the situation to the apostle and caused the letter to the Colossians to be written as a refutation of that peculiar error. The Scriptures were not sufficient for the guidance of the Colossians. The new emergency required a new communication from God, a new revelation, and God gave it through Paul, his servant. So with all the epistles. Each has a particular object. None is a treatise on theology, putting forth all that is necessary to know for all ages and all men. There is not one written for that purpose. The first epistles of Paul, I and II Thessalonians, 52 and {378} 53 A. D., express the joy and satisfaction of the apostle on account of the manner in which the people of Thessalonica had received the gospel. He cautions them against the sins prevalent in that great city, and comforts those who mourned over the loss of dear relatives. The "dead in the Lord" will be resurrected at the coming of the Lord, and this event is more fully explained, in accordance with the prophecy of Daniel concerning the "little horn" (Dan. viii). The next epistle, that to the Galatians, A. D. 53 or 57, is a warning to the churches in that district not to mix up the rites of the Mosaic law with the ordinances of the gospel, as the two were so different from each other as Ishmael and Isaac, Sinai and Zion. And to give this admonition force, the writer proves that his knowledge of Christian truth was derived not from human teaching, but from God through immediate revelation, wherefore the apostles of the Lord had recognized him as their equal (chap. i, 2). The epistles to the Corinthians were written A. D. 57 in reply to a letter received by Paul from the branch in Corinth, requesting his advice on certain points (ch. vii, 1); also to correct some errors of which he had heard by report (i, 11; v, 1; xi, 18). The state of the branch was, however, such that the Apostle deemed it necessary to send Timothy there also, thus imparting both by letter and by verbal preaching communications from God. Mark how special emergencies require special revelations! The epistle to the Romans (A. D. 58) is the most systematic of all the writings of Paul, and one that by Protestants is considered the basis of gospel theology. The scope of this epistle is to reconcile the Jews and the Gentiles in the church of Christ, by placing all on one level in the sight of God. "All have sinned; all must be saved by the same means." This is the whole epistle in one sentence. Now, it is instructive to notice how the apostle in this important letter to the Romans illustrates the question under consideration. In the very first chapter he says he is constantly praying that God may give him an opportunity of visiting Rome, not indeed as a tourist and sightseer, but "that I might impart unto you some spiritual gift" (ch. i, 11). What "spiritual gifts" are, we learn in I Cor. xii, viz.: "Word of wisdom," or "knowledge," "faith," "healing," "miracles," "prophecy," etc. So that it was not enough, according to Paul, for the Christians in Rome to have all the sacred Scriptures, including this letter, but they needed something more. They needed "spiritual gifts" continued among them. It has been reserved for later {379} "Christians" to discover that Paul was wrong, and that "spiritual gifts" were of no account as long as the Scriptures were to be had at a cheap price. To have the Spirit of God is, further, put forth as the necessary condition of a "child" of God. "If Christ be in you the body is dead because of sin, but the Spirit is life because of righteousness." "As many as are led by the Spirit of God, they are the sons of God." "The Spirit itself beareth witness with our spirit, that we are the children of God" (chap. viii). Such is the importance given to the possession of the Spirit of God. But we have already seen that the very office of the Spirit is to "lead into all truth, and to reveal things to come." He who has the Spirit has, therefore, the Spirit of revelation, and the apostle contends that man without the Spirit of revelation is a stranger and an enemy to God (chap. viii, 5-9). The apostle further states that at the time when the fulness of the Gentiles has been gathered in, direct communication from God will still continue. "For there shall come out of Zion the deliverer and turn away ungodliness from Jacob" (chap. xi, 26). How could this be possible if all communication with God had ceased with the close of the New Testament? But they have not ceased, "for the gifts and calling of God are without repentance" (chap. xi, 29). This may suffice to show that the great Apostle of the Gentiles never meant his letter to the Romans nor any other letter to close the channels of revelation. Let us remind ourselves of one more fact. The writers of the New Testament themselves state that they had not _written_ all that was necessary for instruction. In writing to the Corinthians about the partaking of the Lord's supper Paul gives some general directions, but concludes by saying: "The rest will I set in order when I come" (I Cor. xi, 34). Now, what instructions or arrangements are here left out? We do not know. But we see that the written word was not meant to convey all that was necessary to know. The same expression we find in the second letter of John. "Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face" (II John, 12). See also (III John, 13). Who can then say that we in the books of the Bible have all that written which God ever intended to convey to mankind, and that revelation has ceased? The idea is in direct contrast to the word of the apostles. It is instructive to notice how theologians have been compelled {380} to turn their own reasons upside down, and to stretch the various passages of Scripture on their learned racks in order to make them fit for all occasions. Luther's explanation of our Lord's prayer is a curious instance. "Daily bread" means, according to that noted reformer, not only what you eat and drink, but "bread" means also a house and a wife, obedient children, good neighbors and "other such things." Whether in "daily bread" was included the beer-keg that Luther received among his wedding presents, the reformer does not state, but in the "other such things" is room for a considerable quantity of "bread." Of course, that kind of exegesis fills everything into the Bible. By it anything can be got of anything or of nothing, but God never put it there. Man did it, and, by so doing, proved himself to be on the wrong track, to say the least. In order to gain a sound understanding of the word of God, the various books must be read as Mr. Locke says the Epistles ought to be read. He requires you to read through one epistle at a sitting, and observe its drift and aim. "If," says he, "the first reading gave some light, the second gave me more; and so I persisted on reading constantly the whole epistle over at once, till I came to have a general view of the writer's purpose, the chief branches of his discourse, the arguments he used, and the disposition of the whole. This, I confess, is not to be obtained by one or two hasty readings; it must be repeated again and again, with a close attention to the tenor of the discourse, and a perfect neglect of the divisions into chapters and verses." If this plan be adopted, and the books of the Bible be read with a humble, prayerful heart, a heart in unison with the authors that wrote, the true meaning of the word will be grasped. And the clearer this true meaning becomes, the more it will appear that nothing short of continued communication with God can satisfy the heart. For it is the very purpose of the written word of God to lead men to seek this communication with God, to guide, in other words, the straying child to its loving father. PROPHECIES OF THE NEW TESTAMENT. Without entering into a more minute examination of the remaining epistles, we will proceed to consider some of the prophecies of the Gospel dispensation. Prominent among these prophecies are those which predict the establishment of a new dispensation in the last days. {381} Our Savior calls it "the regeneration," and says that in that dispensation "the Son of man shall sit on the throne of His glory," and the Twelve "shall sit upon twelve thrones" (Matt. xix, 28). Peter says that Christ is to be in heaven until this new dispensation, "the times of the restitution of all things" comes (Acts iii, 21). Jude quotes a prophecy delivered by Enoch about this dispensation: "Behold the Lord cometh with ten thousand of his Saints to execute judgment upon all." (Jude 14, 15). Paul (II Thess. ii.) is very clear and minute concerning the events that had to transpire between his own time and the dispensation of the last days. (1) A "falling away"--a general apostacy was to take place first, and (2) "that man of sin, the son of perdition, be revealed." It is further pointed out that the power of apostacy was already, at the time of the writing of Paul, secretly at work, only there was something that hindered this power from appearing openly. But as soon as this obstacle (the Roman imperial power) had been removed, the "man of sin," i.e., the embodiment of the spirit of apostacy, would boldly appear, and, this "man of sin" would hold his sway over the world until destroyed by the "brightness of the coming" of the Lord (_v_. 8). And this apostate power is further described as one opposing and exalting himself above every other authority, or "god," both on earth and in heaven. He is "lawless" and "sitteth in the temple," that is, he is a "Christian" not an infidel power; his coming is the work of Satan, and is accompanied by "powers, signs and lying wonders," deceiving all that would not believe the truth. Among the doctrines that should be advanced by this apostate power is noted particularly as a departure from the faith, "doctrines of devils," also a prohibition of marriage, which was a revival of heathenism (see I Timothy, iv, 1-5), all of which was fulfilled to the letter in the evolution from Christianism to Romanism. Nothing can be clearer, from these prophecies of Paul than this: Shortly after his own time, a period of apostacy would follow, during which all kinds of lies were to be promulgated in the name of God. But this period of apostacy would again be followed by a new dispensation of truth and light, the coming of the Son of God in glory. John was the last of the apostles. He lived to see the spirit of apostacy still more developed than did Paul. In speaking of it he says that "many anti-Christs" had already come (I John ii, 18, 19; iv, 3). To him it was given to see, in {382} his apocalyptic visions, the calamities that crushed the Roman empire, thus making way for the "man of sin," or the "little horn" of Daniel or the anti-Christ, namely the great church of the world with her pontifical "image" in Rome. He was permitted to see the subjugation and flight to the wilderness of the Church of Christ and the subsequent darkness that followed. But he also, like the former seers and prophets of the Lord, was permitted to behold in the future the first rays of the new dispensation, the millennial kingdom, to be established, never to be overthrown. Let us pause for one moment and reflect. If the word of God is sure, this fact is surely established, that the reign of anti-Christ shall be followed by a new, glorious dispensation, the millennial reign of the Son of God. There is scarcely an event in the Scriptures more frequently predicted than this. All the previous dispensations of God are only preparations for this the last and most glorious of all, at the commencement of which the hosts of heaven join the Saints below in shouting, "Hosannah! Hosannah! Hosannah! The kingdoms of this world are become the kingdoms of our Lord and of His Christ; and he shall reign for ever and ever" (Rev. xi, 15). But it has before been proved that God never established a new dispensation without renewing revelations. During the Adamic dispensation, which continued while man was yet without sin, God revealed himself. So also during the patriarchal dispensation. God taught man how to offer sacrifices and to conduct worship. The Mosaic dispensation was established through revelation continued through centuries until four hundred years before Christ. The New Testament dispensation or Gospel dispensation was wonderfully rich in revelations, until the Priesthood was taken away "unto God" (Rev. vii, 5); and now, can we believe that revelation then and there ceased? Shall the last dispensation, the most glorious of all, the millennial reign of Christ, be established without revelation, only through the wisdom of man, which, by the way, is foolishness to God? No! Such a view is madness. It may be sound, worldly theology. But it is not the word of God. All the prophecies that have been fulfilled so far, have in that fulfillment been accompanied by divine revelation. Those prophecies that remain to be fulfilled will as surely be accompanied by revelations. When Christ first came, His coming was heralded by angels, and by the Spirit of God operating on men; His ministry was followed by revelations {383} on the mount, in Gethsemane, and the Spirit was poured out upon His followers. And yet, at His first coming, He appeared in humility, despised by men in general. What will not His second coming, judging from this, bring with it? Surely revelations _cannot_ cease as long as God has promised to send His Son in glory to visit this earth and its inhabitants. Preparations _on_ the earth are necessary for such an event, preparations that no man can make without the aid of divine revelations. During the ages past God has tried the human race in every respect. The patriarchal dispensation ended in a corruption which even the deluge could not check. The Mosaic dispensation ended in the rejection and the dispersion of the covenant people. The Gospel dispensation ended in the apostacy of the apostolic churches and the reign of anti-Christ. But God is prepared to gain the victory yet. He promised in the end of time to establish that kingdom which shall stand forever, never to be overthrown, and hence the necessity of continuous revelation. DIFFICULTIES IN ASCERTAINING THE MEANING OF THE SCRIPTURES. In considering the question whether the Bible is sufficient for the guidance of men to salvation, it becomes a matter of great importance to ascertain whether the language employed by the sacred writers is sufficiently clear to be understood, in all main points at least. If the Spirit of God, in directing the composition of the books of the Bible, intended to make these books a code of divine laws whereby further revelation should be rendered superfluous, we may reasonably expect to find in the Bible clear language conveying the ideas in a manner to be easily understood by the earnest reader. We may expect to find no ambiguity, no indistinctness. Human laws are written with the greatest possible care. Lawmakers aim at clearness, seeing that this is indispensable when laws are made for the guidance of the citizen. Yet with all possible care in framing laws, it has been found that no law ever was framed, however carefully worded, that could not be construed in more than one way. Hence the necessity of a supreme court to which all cases can be appealed, the meaning of any disputed paragraph of the lay authoritatively given. No human law would ever be a complete guidance for the citizens without such a supreme court. {384} Now, the question is simply this: Is the Bible clear enough so that it undoubtedly can be understood in only one way? If it be, then there may not be any need for the "supreme court" of divine revelation to appeal to in order to ascertain its meaning, since this is in no instance doubtful. But if the Bible is not clear enough; if it is so worded that, in many instances, the same passage may be understood in more than one way, then further revelation is necessary in order to settle these points. If every passage of the Bible does not convey only one meaning and this unmistakably; if many passages can be, and have been, construed in various ways, and if divine revelation be abolished then we are exactly in this position: We have a code of laws and a collection of doctrines; but for the right understanding of those laws and doctrines we are entirely at the mercy of the sagacity or the stupidity of the (theological) lawyers with whom we happen to be connected. There is, then, no appeal, no authority, no certainty. Let us honestly consider some of the facts in the case, without shrinking from the inevitable conclusion. First, we are met by the sad fact that mankind has not yet been able to decide exactly how many and which of the ancient books really belong to the Bible. The Protestant churches now accept sixty-five books in all, viz., thirty-eight in the Old Testament and twenty-seven in the New. But Luther was not quite certain about the canonicity of all of the twenty-seven books of the New Testament. The Revelation of John was always suspicious to him, because he did not understand it, and the Epistle of James, he thought, was more fit to be burned than to be read. As to the books of the Old Testament, a much later and better informed critic, Michaelis, has proposed to exclude the two books of Chronicles from the canon, while others have had their grave doubts concerning the Song of Songs. But the Catholic church, so far from being disposed to diminish the number of books, has added all those which by Protestants have been called apocryphal. The whole apocryphal collection was by the Council of Trent, 1545, declared to be holy Scripture, and the council did so with some antiquity in support of the decision, too. For the book of Baruch is quoted as canonical by Origen, Athanasius, Cyril, and Ephihanius. Tobith, Judith, Wisdom of Solomon, Ecclesiasticus and the Maccabees are quoted as canonical by the great Augustine. Whether, then, the Bible should consist of seventy-nine books (including the fourteen apocrypha) or of sixty-five, or only sixty-one, excluding the two Chronicles {385} and James and the Revelation, is yet a question awaiting its final decision. And it would seem but reasonable not to abolish the immediate revelations from God until this problem has been satisfactorily solved. Secondly, accepting any of the above mentioned books as canonical, a great difficulty presents itself in determining the precise text. What the first authors wrote is in some cases impossible to determine. Let it be remembered that our present Bibles, with their divisions of charters and verses, are by no means exactly such as the first authors left them. Much is the work of uninspired men. The original manuscripts were copied in numerous editions, and it was always possible in copying to drop a letter, to misspell a word, to leave out a word, etc. Translations and paraphrases have been made. These were not always correct in every particular. In the case of the Old Testament the original authors did not write the vowels, but only the consonants. It was the work of later men to insert all the vowels, but whether these later men in all instances, or even in most, inserted the right vowels is another open question. At all events, if it were possible to prove that all the consonants of the Old Testament are identical with those written by the original authors, and therefore inspired, yet all the vowels, which are added many years afterwards by uninspired men, cannot be proved to be of divine origin or such as God originally intended them to be. A few instances may be quoted to illustrate the nature of such easily recognized changes as the sacred text has suffered. In Jonah 1, 9, the prophet says: "I am a Hebrew," where the original reading probably was (as the Septuagint has it): "I am a servant of Jehovah." The difference is between _Ivri_, Hebrew, and _Ivdi_, the servant of Jehovah. In I Peter ii, 3, it will always be dubious whether the correct reading is: "If ye have tasted that the Lord is _gracious_," or "that the Lord is _Christ_." The fact is that both these words were sometimes written with the letters _Chs_, standing for both _Christos_ and _Chrestos_, gracious. In Genesis i, 8, the words: "God saw that it was good" is wanting at the end of the second day's creation, but it is found in verse 10, in the middle of the third day's work, indicating a transposition. Sometimes verses have been added by later copyists. Such variations amount to many thousands in all, leaving the present text very far from satisfactory in its details. Theologians, in admitting this, as they are compelled to do by the facts, generally smooth the disagreeable impression over with the assurance that none of all these variations in {386} the text affect the meaning in the least degree. "The most inaccurate text ever written," they say, "leaves the truths of Scripture substantially unchanged." But this is evidently said more for the sake of the effect than for the sake of truth. For the theologians themselves--particularly the Protestants--_always_ insist on the very letter of the text. The little words "this is" were sufficient in the quibble between Luther and Calvin to cut the Protestantic party in two halves, each wishing to roast the other in hell. Yes, the theologians build doctrines not only on words but on _forms_ of words, discriminating between the meaning of the same words when used in this form or the other. In a text where words are so important, it is ridiculous to say that many thousand variations are of no importance. And besides, since we know there are many thousand variations, how do we know that there are not many thousand more which have not yet been detected? This question must be solved before we are prepared to admit that the Bible is a sufficient guide, and has done away with the necessity of further revelation. But we will pass by the difficulties thus far pointed out. We will suppose that we have settled beyond doubt the number of books to be accepted as canonical. We will suppose that the original text has been preserved, and that the translations thereof in our vernacular tongues are correct. All this we suppose, for the sake of the argument, and yet we will find the greatest difficulty still exists--that of understanding the sacred volume correctly. Indeed, this difficulty is so great that probably not one single man now living can understand it all, and those that understand part of it right do so by the aid of the Spirit of God. Some of the difficulties in understanding even the translations of the Bible may now be pointed out. It is admitted that the words used in the Scriptures are sometimes to be used in a figurative sense and sometimes in a literal sense. What words are, in each case, to be understood strictly literally and what figuratively must be left to the judgment of the reader. And from this fact numerous errors have arisen. People have sometimes allegorized where no allegory was intended, as Origen in reading that Abraham in his old age married Keturah. Now, he says, the word Keturah means "sweet odor;" and "sweet odor" refers to the fragrance of righteousness: Hence he concludes that Abraham in his old age became very pious or righteous, and that this fact is meant when Moses states that the patriarch married Keturah. {387} Equally absurd is the following _a la_ Swedenborg: "Adam represents the intellect and Eve the feeling. That Adam and Eve begat sons and daughters means, therefore, that the union between intellect and feeling is what produces knowledge in man." These instances are extremely absurd and the errors of this kind of interpretation are easily perceived. But sometimes the errors are not so palpable, although equally absurd. As for instance, when it is contended that the "kingdom" of Christ means a religion and not a real kingdom, or that "the first resurrection" means a revival of the principles for which the martyrs were killed. In such cases the errors are great, and hundreds of Bible readers commit just such errors, in many instances without even knowing it. Then, sometimes words that are really used figuratively are understood literally. You will see pictures, occasionally, where Lazarus is enjoying his heavenly bliss by sitting in the lap ("the bosom") of Father Abraham, the artist having misunderstood the figurative expression used by our Lord. This kind of error is more easily committed in reading the prophetical portions of the Bible. The prophets borrow words denoting natural objects in order to represent what is spiritual and abstract. Their books are hieroglyphical, although they do not draw their hieroglyphic pictures, as did the Egyptian priests, but describe them in words. Hence the great difficulty in interpreting prophecy. It is not less difficult than to interpret many ancient Egyptian records. The prophets, for instance, talk of a "horn" and mean a "crown" or a "kingdom." "Beast" is a usurping tyrannical power. "Key" stands for lawful authority. "Virgins" are faithful worshippers, not defiled by idolatry. Generally it must be borne in mind that every word should be understood as it was commonly understood at the time the Bible was written. Much minute inquiry, in fact more than most people are prepared to give, is needed in order to avoid errors arising from a violation of this rule. Sometimes a knowledge of Hebrew and Greek is absolutely necessary for the right understanding of a passage. In I Kings ii, 8, 9, David is made to say concerning Simei: "Hold him not guiltless, * * but his hoary head bring down with blood to the grave." This is, of course, a contradiction. And, besides, David had sworn not to kill Simei. It seems therefore as if one of the last acts of David was to break his oath and his royal word. But a knowledge of Hebrew idioms clears this up; for the word "not" refers to both clauses: "Hold him not guiltless, * * but bring not his {388} hoary head down with blood." That is the meaning, and Solomon understood it so. "The end of the world" spoken of in Matt. xxiv, 3 a Greek scholar will discover to be not the end of the physical world (_telos tou kosmou_) but the termination of the then existing economy; for the words are _synteleia tou aionos_. The interpretation of the whole prophecy of our Lord hangs upon this one word. Matthew (xii, 40) makes Christ say: "For as Jonah was three days and three nights in the whale's belly," whereas the fact is, that there is not, and probably never was, a whale in the Mediterranean. The Hebrew has "a great fish" (Jonah i, 17) which the translator of the Septuagint made into a whale, and the misleading quotation slipped into the New Testament from the Septuagint. Sometimes people put a mystical sense into the most plain expressions. Christ says: "But one thing is needful" (Luke x, 42) and many an edifying sermon has been preached upon this one "needful thing," and much curiosity has been needlessly excited to know what that one needful thing is that in itself is necessary and sufficient to salvation. People have been so eager to make a mystery that they have forgotten the fact that Christ for the time does not refer to salvation at all, but is speaking of a much more trivial subject, yet not less interesting or noteworthy. Christ has called on His friends, Lazarus, Martha and Maria. The two ladies are both anxious to entertain Him to the best of their ability. But Martha seems to have had an idea that lots of things were necessary in order to make a comfortable meal. In order to be ready in a hurry Martha wanted her sister to help her, upon which the Savior politely remarks that "only one thing is needful." There was no cause for so much serving. He would not enter their house as a stranger for whom they would have to prepare so many extra dishes. He would come as their friend and be entertained as such. This would give both sisters time to sit down and listen to His instructions, which after all was the "good part" of the entertainment. Stripping this narrative of the mysteries of theologians and letting common sense be common sense, we have a beautiful incident at once pleasing and instructive. Sometimes the reader will be misled by the numbers of the Bible, because he does not know how they originally were used. "Ten" sometimes stands for "several." In Gen. xxxi, 7, Jacob says that Laban had changed his wages "ten times," meaning of course "several times." Perhaps the division of the Roman Empire into "ten" as predicted by Daniel ought to be understood in the same way, since so far no one has {389} been able exactly to tell in what "ten" (the word taken literally) kingdoms that empire on its downfall was divided. If understood to mean "several" kingdoms, there is no difficulty. "Forty," in the same way, often means "many." "Seven" and "seventy" denote a large and complete number, although uncertain to the speaker. Sometimes a knowledge of history is required for the right understanding of passages. (Acts ix, 31): "The churches had rest throughout all Judea and Galilee" has sometimes been understood to have been the consequence of the conversion of Paul, whereas the real cause of this temporary rest was that at this time Caligula attempted to raise a statue of himself in the "Holy of holies" in the temple. The consternation which this caused among the bloodthirsty Jews made them for a time forget the Christian churches. Nor less important is a knowledge of ancient chonology, geography, of botany, of mineralogy, zoology, and archaeology in its various branches. But we cannot here multiply instances. To understand the Bible, even the plainist translation, all these things are necessary as helps, and yet, without the Spirit of God to lead into all truth, not all of these helps are sufficient; so numerous and so vast are the difficulties to be encountered in ascertaining the true meaning of the Bible. Nor need we be surprised at this. The various books are written in the remote antiquity. Language changes like all that is human. Words do not remain stationary in their significations. Every word has its own history, and antique literature always requires a knowledge of the history of the words. The authors of the Bible write each from his own standpoint. Some are lawyers, as Moses. Others are humble shepherds, as Anos. Some are learned men, as Paul and Luke. Others are uneducated fisherman, as Peter and John. Some are statesmen like Daniel. Others follow more lowly occupations of life, as Jeremiah. Some write poetry, others history, others letters and others visions. Some write in the deserts of Arabia, some by the banks of the rivers in Babylon, some in the palace in Jerusalem, some in prisons in Rome. Each has his own peculiarity of style, and to understand it all, you would have to be conversant with almost every branch of human learning. It is no figure of speech when Locke says that theology is the direction of all knowledge to its true end, or when Parley P. Pratt says: "It is the science of all other sciences and useful arts, being in fact, the very fountain from which they emanate. It includes philosophy, {390} astronomy, history, mathematics, geography, languages, the science of letters, and blends the knowledge of all matters of fact in every branch of art or research" (Key to Theology, p.2). Seeing now that such requirements are made upon us in order to understand the Bible, and that lack of knowledge necessarily involve misunderstanding of many of the sacred passages, we ask every reasonable being, Can it be supposed that the Bible ever was intended to be a substitute for immediate divine revelation? If it were intended for this purpose it has signally failed in its purpose; and if the Bible alone be intended to be the guide to heaven, it is to be feared that a majority of people will be led to hell for the simple reason that they never had an opportunity of mastering the difficulties attending their attempts at understanding what the Bible doctrines really are. "CHRISTIAN" SECTS AN EVIDENCE. If further proofs for the necessity of continuous revelation were needed, the deplorable state of the Christian world, where "each goes his own way," furnishes those proofs in abundance. The object God had in view in giving to His people men through whom He could reveal His plans and purposes was to "perfect the Saints" and preserve "unity of faith" (Eph. iv, 11-14). As long as the church had apostles and prophets, there was no necessity for the churches breaking up into factions or sects. Differences could arise, and did arise, but when referred to the inspired men, God, through His Holy Spirit always settled the difficulties, preserving the unity. Some instances, illustrating this, have been recorded for our information. In the church at Jerusalem, as the members increased, a feeling of jealousy grew up between the different nationalities. The "Grecians" thought that their widows did not receive a fair portion of the alms daily distributed among the poor, the "Hebrews" keeping all for their widows. Among the Jews the "Grecians," that is to say, such Jews that were not born in Palestine, were held in contempt like everything that originated outside the confines of the Holy Land. It was thought that the Jewish converts to Christianity had retained this feeling, and so neglected their foreign brethren. Now, here was a secret power of evil at work, strong enough to break the first church up into factions. For evil grows, if {391} not conquered, and what at first appears like a cloud, the size of a man's hand, develops into a terrible storm with thunder and lightning. Small as the matter appeared to be, it was an attempt at destroying the unity of the Church of Christ. But the church was equal to this occasion. Its foundations were solid and its guardians awake. The whole matter was laid before the apostles, and these found the proper remedy. "Look ye out among you," they said to the church members, "seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business." The people, on hearing this wise counsel, made their choice, and the apostles set the chosen apart for this office. And it may be noted as a characteristic feature of God's way of managing elections, in contrast to the farcical proceedings of the iniquitous world, that the seven men elected on this occasion were all "Grecians," judging from their names. The majority, prompted by the love of God, gave to the minority--the complaining party--the whole control of the distribution. The church was saved from the spirit of destruction. Unity was preserved. But it took inspired men to solve the difficulty in this way, so contrary to all rules, recognized among men (see Acts, vi, 1-8). The next instance is a difference concerning doctrine. As soon as the Gospel principles spread and were embraced by the Gentiles, a struggle necessarily followed between the Jewish and the Gentile element. Both had much to give up and much to learn from each other, before a complete unity could be secured. In this struggle, various questions were brought up for discussion, and amongst others this: Ought not a Gentile convert to first be circumcised and promise to keep the law, before he was baptized and incorporated in the church? Many Jewish converts held that this was necessary. For to them the entrance to the church ought to be through the Mosaic dispensation, to Gentiles as it had been to Jews. But the Gentiles considered this an unnecessary circuitous road to the church, holding that the acceptance of Christ and his ordinances was all that should be required. Here was a difficult question to decide, and the principle involved was one of vital importance to the whole Christian community. The danger of a split was great, but the church had inspired leaders, men who communed with God. To them the question was referred. And they decided it, not only according to the Scriptures but according to the revelation given for the occasion. "It seemed good," they say, "to the Holy Ghost, and to us, to lay upon you no greater {392} burden than these necessary things; that ye abstain from meats offered to idols, and from blood and from things strangled, and from fornication; from which if ye keep yourselves ye shall do well." (Acts xv, 28, 29.) Here is a decision arrived at under the direct influence of the Holy Ghost, and one that brought unity into the churches and joy among the various Gentile branches. Thus we see exemplified the object of continuous revelation, and the necessity of it. Without it unity cannot be preserved. "That ye may be one" as Christ is one with His Father, is, however, the very essence of Christianity, the mark on which it can be distinguished from the "world," which is all strife and contention. Destroy the unity, and Christianity is gone, or, since unity is impossible without continuous revelation, abandon such revelation, and Christianty is no more. It is noticeable that the Christian churches, as long as the inspired men were among them and they listened to their words, kept clear of all schisms. _So long_, we say, but no longer. For soon men arose who thought themselves too wise to listen to the counsel of inspired men. And such imposed upon themselves upon the church with big words and subtle sophistry, thus drawing many away from the path of righteousness. This was the work of the spirit of anti-Christ, and the result was schisms, sects. But still the spirit of revelation lingered among the churches, uniting the honest everywhere in the love of God and of one another, until after a long struggle amid persecution from the outside and rebellion from the inside, the Spirit of revelation was withdrawn. "The child was taken up to the throne of God." (Rev. xii, 5). The light gave way to darkness. Not that the Christian churches became annihilated, not that the doctrines preached by Christ or, what is the same, the Christian theology at once vanished. No! It was all there, but wrapped in darkness. Suppose yourself on a ship trying to make for the harbor on a dark, stormy night. There are the lights along the shore, according to whose guiding rays alone you can steer your course. But suppose all these lights are suddenly extinguished. You can see no more where to go. All your calculations are in vain. Those rays of lights from the lighthouses were just as necessary for your safety as are your maps and your compass. Something analogous to this happened to the world, or, rather to the Christian churches. The guiding light of continuous revelation was extinguished and {393} the ship left in darkness. At what precise time this took place we do not presume to say. But it is certain that the time of revelation did not extend much beyond the age of the apostles. The church was still there for years, but the lighthouses were not shining. What followed? The most pitiable confusion. The leaders of the church, no longer guided by inspiration, were unable to preserve love and unity. Factions became numerous and each faction leader claimed the supreme authority for himself. Contests for power ensued, accompanied by scandalous scenes. The church was abandoned, each faction constructing their own raft and each steering their own course, occasionally trying to sink other rafts as these by wind and current were driven out. This was the result of the withdrawal of divine revelation. People were in total darkness. They split on the most trivial questions as well as over the more important ones. What are we to think when we read the "history of the church" and find that "Christians" are trying to find out whether Christ was a real man or only an apparition! Or whereto had truth gone, when, after long struggles about the doctrine of the Godhead, it was finally decided, as the standard of orthodoxy, that: "Incomprehensible is the Father, incomprehensible is the Son, and incomprehensible is the Holy Ghost; yet not three incomprehensibles, but one." (Symbol Athan.)? Christ says: "This is eternal life, that they may know thee, the only true God, and Jesus Christ whom thou hast sent." (John, xvii, 3); Paul prays that he may know Christ and the power of His resurrection. (Philippians, vi, 7-10); and John says that we by keeping God's commandments, know that we "know" Him. (I John ii, 3), but the Church, as soon as the Spirit of revelation withdrew, declared that she was in darkness. God, she said, is incomprehensible. The contrast is so conspicuous that only a blind man can help seeing it. This spirit of darkness still enwraps the whole "Christian" world. The work of dissolution has been going on all the time, and is still going on. The "Christians" stand against each other like enemies on a battlefield. Nobody knows where to seek or to find truth. Has the Roman Catholic church the truth? or the Coptic? or the Armenian? or the Reformed church? or the church of England? or Luther's faction? or Methodists? or Baptists? or Presbyterians? or Irvingians or Adventists? or Universalists? or Quakers? Which has the truth? Which faction is the Church of Christ? {394} Paul says that factions are the result of a "carnal" condition. "For whereas there is among you envyings and strife, and divisions, are ye not carnal, and walk as men?" (I Cor. iii, 3.) The "Christian" world to-day, the Apostle then declares to be a "carnal" christendom. But to be carnally minded, we further learn (Rom. viii, 6, 7), is "death," and "enmity against God." The Christian world to-day is therefore in a state of "death" and "enmity against God." The word of God has pronounced His judgment, and all as a consequence of their having despised and rejected continuous revelation from God. This suggests the remedy to be applied: Divine revelation. God has promised, in the last days, "And it shall come to pass afterward that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions * * * * and it shall come to pass that whosoever shall call on the name of the Lord shall be delivered: For in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call" (Joel ii, 28-33). And this promise God will fulfill. Revelations are necessary for the deliverance of His people in these last days, and God is faithful. Already the light of revelation has broken through the dark clouds of medieval errors. The prophets of God have again spoken, revealing _God's_ way of salvation. Will the "Christian" world believe? Or will they, like the Jews formerly, reject the light of revelation, to their own damnation? One objection, and only one, needs to be answered before we close this part of our investigation. It has been said that God prohibits people from adding anything to the Bible, since John the Revelator says: "If any man shall add unto these things, God shall add unto him the plagues that are written in this book" (Rev. xxii, 18). The prohibition is given for any "man" to add anything of his own to the book of Revelation, or to the word of God. And woe to the man who is preposterous enough to add his own productions to the sacred compositions of God! But neither this passage nor any other passage in the Bible states that God would never any more reveal anything. God does not prohibit himself from adding whatever He thinks necessary. In fact, God has added to the volume of the New Testament since the book of Revelation was written. The Gospel of John, and, in all probability, the three epistles of John, were all written after the book of Revelation. The latest {395} date assigned to the Revelation is 96 A. D., while others (and more probably) give it the date of 67 or 68. The three epistles were written 68 and the gospel 97, so that there is no possibility for thinking that God did not intend to add anything to the existing records. The Gospel of John is the last book of the New Testament. And in this very book we have the comforting promise of Christ recorded: "He (the Spirit) shall glorify Me: for he shall receive of Mine, and shall show it unto you. All things that the Father has are Mine: therefore, said I, that he shall take of Mine, and shall show it unto you" (John xvi, 14, 15). Here is a promise of continuous revelation. II. Having seen, now, that continuous revelation is necessary for the guidance of men unto eternal salvation, and also that God through his ancient prophets has promised to manifest Himself preparatory to the foundation of the kingdom of the Son of God upon the earth, it becomes necessary to enquire into the evidences that present themselves of the truth of the claims of Joseph Smith, the Prophet. Did God speak through him, or, was he an enthusiast, an impostor? This question concerns every human being. With a voice like that of the angel whom John saw in his visions on Patmos, Joseph proclaims in the name of the Lord: "Hearken, O, ye people of My Church, saith the voice of Him who dwells on high, and whose eyes are upon all men, yea, verily I say, hearken ye people from afar, and ye that are upon the islands of the sea, listen together. For verily _the voice of the Lord is unto all men"_ (Doc. and Cov. sec. i, 1, 2). For centuries past the world had cherished the thought that the voice of the Lord should no more be heard, when suddenly, thunderlike, a messenger appeared, heralding from one end of heaven to mother the above quoted intelligence. God has spoken. To the chosen seed these were, indeed, tidings of great joy, but the world at large, influenced, as the Jews formerly were, by priests and rabbis, denounced the messenger as a bold imposter. He offered the strongest proof a man ever can offer as a demonstration of the truth of his message; he gave his life, sealing his testimony with his blood. Yet a sceptical world refused to believe, refused, to a large extent, even to investigate. {396} What was, then, the nature of his message? That the day of the Lord is at hand; that the inhabitants of the earth must repent of their sins and false doctrines, and turn unto God; that those who would obey should be made happy in the kingdom of the Son of God, but on all disobedient souls fearful judgments would speedily fall. To prepare for the coming of Christ was the message sent from God to man through His servant, the Prophet Joseph. That was the nature of the message. It will be perceived that this is in full harmony with the sacred writ, and its very nature should be a sufficient proof of its divine origin. If it harmonizes with the Bible, how can it be false? How can those who believe the one reject the other? Is not that the very same contradiction as that of which the Jews were guilty who believed the sacred writings of the Old Testament at the same time they rejected Christ? Clearly, when the Bible is first proved to be true, everything that is in perfect harmony with the Bible must be true, too. In such relation to the Bible stands the divine message of which we are speaking. This is a subject that must not be treated lightly. The highest interests are here at stake--interests dearer than life itself, which lasts but a moment. If God has spoken to this generation, woe, woe, woe unto those who wilfully shut their ears and harden their hearts against the word of God! The antediluvian world was drowned by a flood because the people did not heed the warning voice. The cities of the plain were wrapped in flames and buried in a sulphurous tomb because they rejected the message of God. Jerusalem fell because she did not know the time of her visitation. And how can the present world escape a similar fate under similar circumstances? With these lessons of past ages before us, let every honest soul investigate the evidences of the truth of this message of the latter days. An honest investigation is the very least that can be demanded for a subject of this vast importance. The attention of theological students who are familiar with the evidences of the truth of Christianity is particularly called to the line of thought here offered, as it is proposed to show that the message delivered by Joseph Smith is supported by the same evidence as the message delivered by former prophets or apostles. Christianity and "Mormonism" must stand or fall together. If the evidence here presented is sufficient for the one, it is sufficient for both. {397} RETROSPECTIVE EVIDENCE. The books of the Old Testament abound with predictions foretelling the work of Christ on earth. It is distinctly predicted that a deliverer should come, "the seed of woman;" he should spring out of the people of Abraham; a new covenant would be made; the deliverer would be despised, put to death, and yet reign for ever and ever. Such wonderful predictions run like a string through the Old Testament, and are always pointed to as an evidence of the truth of Christianity. This is what is sometimes called retrospective evidence. Christ himself points to these predictions as such evidence. "Ought not Christ to have suffered these things, and to enter His glory? Beginning with Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning himself." (Luke xxiv, 26, 27. Compare John v, 46, 47.) But the same prophets foretell with equal clearness the grand work in which the Latter-day Saints are now engaged, as will appear on investigation of the following passages. Isaiah has many remarkable predictions, some of which were fulfilled shortly after their delivery. Syria and Israel, for instance, were to be conquered by Assyria, before the infant son of the prophet could say "my father" (Isaiah viii, 4). The glory of Kedar was to fail in one year (xxi, 6), that of Moab in three years (xvi, 14), that of Ephraim in sixty-five years (vii, 8), that of Tyre in seventy years (xxiii, 15). Other predictions relate to more distant times. Thus that portion of his book which is contained in chapter xl to lxiv embraces the whole period from the Babylonian captivity to the end of the Christian dispensation. In this portion of the book the prophet predicts the deliverance of the Jews by Cyrus (xliv, 28; xlv, 1-5, xlvii); the return to Judea (xliv, 28), the coming, suffering and glory of the Messiah, the downfall of idolatry, the rejection of Christ by the Jews, and their consequent rejection by God; also their final conversion and recovery (lii, 3; lxii; lxv). Speaking of this last event, the final gathering of the Jews--an event which is about to be fulfilled in our own time--the prophet (chapter lv) says that there should be a people or a nation, previously unknown to the Jews, who should be willing to join the Jews in their worship of God Almighty. "Behold, thou shalt call a people which thou didst not know; and a people which did not know thee shall run to thee for the sake of Jehovah, thy God, and for the sake of the Holy One in Israel, for he hath glorified thee." {398} Could language more clearly convey that at the time of the final restoration of the Jews there should exist another people, too, who would share with the Jews the glory in store for them? In the next chapter (lxvi, 6-8) this other people is more clearly described: "And the sons of the stranger who follow Jehovah in order to serve Him, and to love Jehovah's name * * * those I will bring to My holy mountain, and they shall rejoice in My house." These predictions are very clear, and it is a literal fulfillment thereof that the Saints are called out of all nations of the earth so that they may form that one nation here spoken of, and the latter part of Isaiah's predictions are as literally verified as that part which relates to former events. Among the predictions of the prophet Micah we notice the invasion of Shalmaneser (i, 6-8), and Sennacherib (i, 9-16), the dispersion of Israel (v, 7-8) the destruction of Jerusalem (iii, 12). He also foretells the gathering of Israel and the exaltation of Christ over all nations. Speaking of the gathering of Israel, he says that a forerunner should first come, and this forerunner is described as a people with a leader at their head and Jehovah as their guide, alluding to Israel in the wilderness, where Moses was their prophet, Jehovah going before them. Thus saith Micah ii, 12, 13: "Certainly I will gather thee, Jacob, and bring together the rest of Israel. * * The forerunner (or rather the one who 'breaks' the way) goes before them; * * * the prince goes before them and Jehovah leads." In chapter iv. the prophet more fully describes what should happen before the gathering of Jacob: "At the end of the days the mountain of the house of Jehovah shall be established upon the top of the mountains, * * and the nations shall run thereto. * * * In the same days said Jehovah, shall I gather the remnant." Read chapter iv, 1-10 carefully. It predicts unmistakably that at the time of the final delivery of the Jews there should exist a people gathered among the mountains in order to serve the Lord, a people endowed with wisdom to exercise judgment in the affairs of the nations of the world, and yet be a peaceful, agricultural people, who had thrown away their swords for peaceful occupations. This prediction is as clear as any ever given concerning Christ and His work, and it is fulfilled in the gatherings of the Saints. If prophetic evidence is required, God has given it to us. Let us turn to Jeremiah, who flourished a hundred years later. {399} The chronological arrangement of the predictions of this prophet, as has been already remarked, is not very plain, but passages relating to the first salvation of Israel are easily recognized. Chapter iii, 15-18, are among these. Here the prophet in words that cannot be mistaken says that the house of Judah shall go to the house of Israel, and "they shall come together from the land of the north to the land which I have given your fathers." That this prediction does not relate to the deliverance from Babylon is evident from the fact that the prophet says: "the house of Judah shall walk with the house of Israel." The house of Israel must then already be gathered, or else the house of Judah could not go with them. At the return from Babylon Judah took the lead, and the Israelites who returned had to come to Judah. Judah took the lead. Here is a deliverance and return predicted in which Israel takes the lead. Israel must consequently be gathered as well as Judah and previous to Judah. Compare this with the message delivered through Joseph the Prophet, and the evidence is both strong and conclusive. No less clear is Daniel. In his second chapter, this great prophet predicts coming events with the clearness of history. Four kingdoms are described: The Babylonian, under the dynasty of Nebuchadnezzar; the Medo-Persian, the Grecian and the Roman. The last named is divided into ten, all of which in their composition carry the seed of their dissolution. Iron (political power) and clay (man-invented religion) mixed together, was their inheritance from Rome, and the cause of their weakness. But in the days of these ten kingdoms the kingdom of heaven is founded, a stone cut out without hands of man yet of miraculous origin; mighty as a mountain, and finally, superior to the finest metals, the most splendid earthly thrones. That this prediction was not fulfilled at the time of Christ is clear from two facts: First, that Christ came before the dissolution of the Roman empire; and, secondly, that Christ did not found a kingdom at all when He was here. Only by the most lamentable perversion of Scripture can this passage be made to apply to the first coming of Christ. It must apply to His second coming or have no meaning at all. But to His second coming it applies. Then His kingdom will fill all the earth, but the stone must first roll, and, while so doing, grow until it becomes fit to perform the work assigned to it. In chapter seven the prophet treats of the same subject. {400} The four kingdoms are represented by four beasts, and the ten kingdoms by ten horns; three of the horns or kingdoms are subdued by a little horn, the papal, anti-Christian power, which exercises its tyrannical reign, and overcomes the Saints for a period of one thousand two hundred and sixty years. Here, too, the time is fully defined, showing beyond the possibility of doubt that the restoration of the Kingdom of God belongs to this century, counting from the appearance of the little horn, the papal power. Thus the ancient prophets have spoken of the time in which we live, and their predictions are irrefutable evidence of the truth of the message accepted by the Latter-day Saints. Let us add one more testimony. John, the great prophet of the New Testament, while on Patmos, has a vision in which the Turkish conquest is shown (chapter ix). Four angels, bound in the great river Euphrates, are let loose to spread war and desolation upon the earth for a period of about four hundred years (Rev. ix, 15). Their great numbers are described, their armors, their national colors, their power to hurt an idolatrous "Christian" world, tormenting those who had abandoned the worship of God for the worship of Saints and images. After this (chapter x) a messenger appears with a little book, signifying that the Spirit of prophecy should again be manifested before "many people, and nations, and tongues and kings" (Rev. x, 1-11). How very clear is this prediction as to the great event of our time. In reading the vision we feel that John saw the youthful Prophet Joseph with the little book in his hand, and heard his mighty voice declaring that the fulness of times had come. "And the angel (or messenger) which I saw stand upon the sea and upon the earth (embracing both hemispheres) lifted up his hands to heaven and swore by him that liveth for ever and ever * * * * that there shall be time no longer, but in the days of the voice of the seventh angel * * * * the mystery of God should be finished" (x, 5-7). Is not this the very essence of the message delivered by Joseph the Prophet? With such frequency and with such clearness the Spirit of prophecy in all past ages foretells the work in which the Latter-day Saints are now engaged. If Christ can point to predictions as an evidence of His divine mission; if Christians can point to prophecy as an evidence of the truth of Christianity, why are not these predictions, these prophecies, equally infallible evidence of the truth of the divine mission of Joseph Smith? How one can be accepted and the other rejected I fail to see. {401} PROSPECTIVE EVIDENCE. Our Lord refers more than once to prophecies delivered by Himself as evidence of His divine mission: "And now I have told you before it came to pass, that when it is come to pass ye might believe." (John xiv, 29.) This kind of evidence has been called prospective. When we read, for instance, the prophecy of our Lord announcing the destruction of Jerusalem, compare the prediction with the description of the fearful event given by Joseph, and see how literally everything was fulfilled, we can understand what strong evidence the prophecy is of the divine mission of the Lord. Jerusalem, Babylon, Nineveh are all witnesses of the truth of the word of God, and their testimony is unanimously accepted by everyone who is able to trace the finger of God. The conclusion is this, that when a man foretells an event which no human wisdom could foresee, the occurrence of such an event is a sure proof that God spoke through that man. So God Himself reasons: "Who hath declared this from ancient times? Have not I, the Lord?" (Isaiah, xlv, 20-22.) If we apply this rule to the message delivered through Joseph Smith, we unavoidably reach the same conclusion. We are forced by the most plain logic to acknowledge his divine mission. The following is offered for consideration: In the Book of Doctrine and Covenants many predictions are given concerning the Saints, some of which have already been fulfilled, while others are still awaiting fulfillment. In 1830, when the Church was still in her earliest infancy, it was predicted: "Zion shall rejoice upon the hills and flourish before the final salvation of Israel" (Doctrine and Covenants, sec xxxv, 24, 25). This remarkable prediction is often repeated, and finally, in the year 1838, at Far West, Missouri, it is again announced: "Therefore, will I not make solitary places to bud and to blossom, and to bring forth in abundance, said the Lord? Is there not room enough upon the mountains?" (Doctrine and Covenants, sec. cxvii, 7, 8.) From the very foundation of the Church the Spirit of God, through the prophet, thus announces in no uncertain way that Zion, the Saints, should move to "the hills," "the mountains," "the solitary places," and there be prosperous, "blossom" gloriously. It must be remembered that these predictions were delivered at a time when no human wisdom could foresee such an event. When the Church was founded in 1830, there was no possibility--speaking from a mere human {402} point of view--of foreseeing her removal to the hills, much less that she would be removed and prosper in the "hills." Nor is there in the whole history of mankind anything analogous to this exodus of the Church. The probability, speaking from a human point of view, when the Church was founded, was either that she would be favored by the world and remain where she was, or that she would be crushed on the spot by an immense hostility. Either of these two occurrences might have been considered probable at the time; but none of them was predicted. The Church should blossom in the hills. Has not this prediction, delivered half a century ago, been remarkably fulfilled? Who can travel through the valleys of the mountains to-day, among fragrant gardens and orchards, and notice the friendly, peaceful homes that everywhere smile upon the stranger, or observe the condition of the Saints, without seeing that the predictions have come literally true? Zion now blossoms in the mountains. The fulfillment of these predictions has not been brought about by man, otherwise than in this way that ungodly men, without their own knowledge, were the instruments. The Saints were driven from place to place. They went not with a _calculation_ to fulfill prophecy, but because they could not help themselves. In the same way the Jews and the Romans fulfilled the predictions of our Lord. Anyone who will honestly consider these facts will see that the events prominent in the history of the Latter-day Saints indelibly mark Joseph Smith as a prophet of God. Other predictions delivered by Joseph the Prophet concern the nations of the earth. In 1832 the following prediction was given: "For after your testimony cometh the testimony of earthquakes, that shall cause groanings in the midst of her, and man shall fall upon the ground, and shall not be able to stand. And also cometh the testimony of the voice of thunderings, and the voice of lightings, and the voice of tempests, and the voice of the waves of the sea, heaving themselves beyond their bounds. And all things shall be in commotion; and, surely, men's hearts shall fail them; for fear shall come upon all men." (Doctrine and Covenants, sec. lxxvii, lxxxix, xci). True, this prediction has not yet in all its details been fulfilled; still, the events of the last ten years fully indicate that the time is drawing near when the "testimony of thunders" shall roll over the earth. I refer to numerous calamities which the last years have witnessed. Earthquakes, floods, {403} storms, fires, conflagrations, wars, anarchy have filled the newspapers with horrible reading matter. We need only remember the earthquake in Charleston, the overflow of the Yellow River in China, the conflagration of several theatres, the riots in Chicago. So noted have these years been for calamities of every description that astrologers have pointed out that they were caused by certain planets which, during the past years, have had a peculiar position in relation to each other and to the earth. Be this as it may, the fact remains that we live in a time of visitation--a visitation already foretold by Joseph the Prophet. Here, again, we see his words verified, and he himself vindicated as a prophet of God. Another prediction, the fulfillment of which is written in letters of blood on the pages of the history of the American nation, cannot be contradicted. In 1832 God declared through Joseph Smith: "Behold the Southern States shall be divided against the Northern States, and the Southern States shall call on other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations, in order to defend themselves, and thus war shall be poured out upon all nations." (Doctrine and Covenants, sec. lxxxvii, 3). Concerning this war, it was foretold that it should terminate in "death and misery to many, many souls." Also the place where the first shot was to be fired was foretold: "Verily, thus saith the Lord, concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina." (Doctrine and Covenants, sec. lxxxvii, 1; cxxx, 12, 13.) These minute predictions were given at a time when people generally did not believe it possible for the United States to engage in a war with each other. Those acquainted with the sentiments that prevailed in America at that time, all agree in this. Nay, even when the report reached the Northern States that their Southern brethren had actually commenced the tragedy, it was hard for the Northern States to believe it. There was no possibility at the time of Joseph for human sagacity to foresee this war. Yet the despised prophet predicted it with a clearness not surpassed by Isaiah or Daniel. Did it come true? Did the war break out in South Carolina? Was the slave question the _casus belli_? Did the Southern States apply to other nations for help? Every particular came true, and the world knows it, even if it fails to acknowledge that all had been predicted years before it happened. {404} It would be a reasonable supposition that the literal fulfillment of a prediction like this should be proof enough of the divine mission of the prophet. Or, what is required of a true prophet? Is not that enough that his predictions are proved to be true? In the case of Isaiah, Jeremiah, Daniel, John, nothing more is required. When we see that their predictions have come true we grant that they were true prophets. Must we, then, reverse every rule of logic in the case of Joseph Smith? Must we say his predictions have been fulfilled; _ergo_ he was a _false_ prophet? The absurdity of this is too great to need refutation. We know that an objection has been raised that the prediction of the war did not come true in every particular--that the war was confined to the United States, and was not poured out upon all nations. To this objection we answer that, in one sense, it was poured out upon all nations. The population of the United States consists, as is well known, of people from almost every nation under the sun, and England, Germany, France, Italy, Sweden, Denmark, all were represented in the armies of that war. All contributed to the death list in that long and fearful combat. How much misery, how much sorrow, how many tears did that war cause far beyond the borders of the great republic, when aged mothers and fathers, and sisters and brothers in the old countries received the intelligence that a son or a brother was wounded or dead? If we will consider this in all its consequences we will soon find that the expression, "War shall be poured out upon all nations" is no idle figure of speech. It is a stern fact. Thousands beyond the rolling waves of the ocean drank the bitter cup filled with the curse of that war. Understood in this way, the prediction is literally fulfilled in all its details. But it must also be remembered that we have not yet reached the last scene of the drama. It is a grave question with some clear-seeing politicians to-day whether the slave question has yet reached its final solution. If it has not, we may yet see the prediction in question fulfilled in every particular. The prediction itself plainly states that some time would elapse between the fulfillment of its various parts. Verse 3, D&C 87, foretells that the war should be caused by the division of the United States into two great parties, and that the Southern States should call upon Great Britain; "and thus war should be poured out upon all nations." Then verse 4 {405} explains that this should be continued "after _many days_," thereby that the slaves (the negroes) should rise up, and also the remnant (the Indians), and new wars, new bloodshed take place. The prophecy thus clearly marks two divisions, the events of which are separated from each other by a period of _many_ days, or years; for days in the prophetic language are always understood to mean years. Thus the prediction itself is plain. It foretells the so-called War of the Rebellion, its subsequent result as well as its causes. It further intimates that the question out of which it arose should be settled for many years, but that again the flames of war should be kindled and spread wider than before. The first part of this prediction has been fulfilled. The second belongs to the future. Having thus removed the objection made to the prediction, it may not be out of place to show that this way of putting close together, in prophetical sentences, events which are in time far separated from each other, is common to prophetical writers. In this respect the Prophet Joseph resembles the ancient prophets, a fact which ought not to be the ground of objection. Isaiah, speaking of the mission of Christ (chapter lxi, 1-3), says: "The Spirit of the Lord Jehovah is upon me * * to proclaim the year of acceptance of Jehovah and the day of vengeance of our God." Christ, in reading and expounding this text in Nazareth, reads to the middle of the verse, closes the books and exclaims: "To-day this scripture is fulfilled in your ears." (Luke iv, 21.) Indeed, with the coming of Christ the year of acceptance of Jehovah had come. The first part of the verse was fulfilled, but the second portion--the day of vengeance--was not yet. Thousands of years lie between the first part of this verse and the second. So the Prophet Joel, in his second chapter, verses 28-32, foretells in one sentence the wonders of the day of Pentecost (compares Acts ii, 16-21) and the great day of Jehovah, when no one can escape the judgments to come except those who take their refuge upon Mount Zion and in Jerusalem, events which are separated from each other by thousands of years. The objection to the prediction of Joseph Smith is therefore no objection at all, unless the ancient prophets must be rejected on the same ground. On the contrary, an honest investigation leads to the discovery that the very language of prophecy as delivered by the Prophet of this dispensation is in harmony with ancient prophecies, that they flow from one and the same source--the Spirit of God. {406} DIRECT EVIDENCE. With "direct evidence," theologians mean such evidence as is supplied by the miracles of the Lord and his servants. It is true that miracles are often appealed to as evidence of the divine mission of Christ. Nicodemus says: "No man can do these miracles that thou doest except God be with him" (John iii, 2). Christ Himself supports this view. "I have greater witness than that of John; for the work which the Father has given me to finish, the same works that I do bear witness of me, that the Father hath sent me" (John v, 36). "Believe me that I am in the Father, and the Father in me, or else believe me for the very works' sake" (John xiv, 11). Also: "But that ye may know that the Son of Man hath power on earth to forgive sins (He says to the sick of palsy), I say unto thee, 'Arise, and take up thy bed, and go thy way unto thine house'" (Mark ii, 10, 11). Here, clearly, miracles are furnished as evidence of Christ's divine mission. But it must be remembered that the performance of miracles is not always a proof of divine authority. The Egyptian magicians worked several miracles, it seems, in the sight of Pharaoh, thereby turning his heart away _from_ God. The disciples of the Pharisees at the time of Christ also performed miracles. They charged Christ with the crime of being connected with the powers of darkness, and that He by such aid cast out demons; to which charge Christ with holy indignation, replies: "If I cast out demons with the aid of Beelzebub, by whom do _your children_ cast out demons?" So that miracles were by no means something which Christ claimed as his exclusive prerogative. It has also been clearly foretold that anti-Christ should claim miraculous powers and thereby deceive many. "His coming is after the workings of Satan with all power and signs and lying wonders" (II Thess. ii, 9). "And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast" (Rev. xiii, 13, 14). From these passages it is clear that caution is needed in accepting this kind of evidence. Miracles may be evidence of the presence of God or the presence of anti-Christ. Nor is the performance of miracles always necessary to prove divine authority. A man may be sent from God in order to fulfill a very important mission without having to {407} prove this by miracles. Thus John the Baptist had a very important mission. He came to "prepare the way" for the appearance of Christ, yet it is not known that he proved his mission by miracles. It is true that Christ and His Apostles after Him worked many striking miracles, even the raising of the dead, but these miracles were, after all, not so frequent as has sometimes been imagined. Those men of God did not touch everything with supernatural power, healing every sick person they saw, raising every dead one, changing the common day occurrences of life into scenes matching the stories of the "Arabian Nights." Not at all. Their miracles were comparatively scarce; they were exceptional occurrences. Thus when Paul was incarcerated in Rome, the cold prison walls forming but a poor shelter for his body during the winter, and his resources probably being exhausted, he asked Timothy kindly to bring with him the cloak which Paul had forgotten at Troas, at the house of one of the brethren, called Carpus. (II Tim., iv, 13). The passage is as prosaic as it could possibly be, and has nothing supernatural about it. Still more, in the same chapter we hear Paul diligently plead with Timothy to come to Rome to him, for he was now alone. All except Luke had forsaken him, and among other misfortunes was this--that he had had to leave Trophimus sick at Miletum. "Erastus abode at Corinth, but Trophimus have I left at Miletum, sick" (II Tim. iv, 20). Sick? Why did not the great Apostle cure him instead of leaving him sick? If the Apostles had been such miracle-makers as modern fancy has represented them to be, an occurrence of this nature would have been impossible. But this is not the only one recorded. Timothy, one of Paul's converts and fellow laborers, is always spoken of in terms of high praise, and he is a noble instance of eminent gifts and grace in one young in years. This favorite of the apostle was sick, however, and in his letter Paul therefor exhorts him to be careful about his health: "Drink no longer water but use a little wine for thy stomach's sake and thine often infirmities" (I Tim. v, 23). Let those who have overestimated the frequency of miracles at the time of the first Christian churches, consider this passage well, and they will be likely to see their mistake. Here was a prominent man of the church, himself possessing great spiritual gifts, constantly suffering from "infirmities." Here is the great "Apostle of the Gentiles," whose power always was great, advising that prominent man to use a little medicine. {408} Why did he not promise him a miracle? Why? That we do not know, but this we do know, that miracles were never by God strewn round, "plenty as black berries." Anyone who will study the miracles of our Lord and his apostles, will find that they were always performed for the glory of God, and conveyed a lesson necessary and appropriate. Although individuals were thereby benefited, yet this was not the only or ultimate aim. Christ, for instance, heals with a touch a man whom the law had pronounced unclean, and whom no Jew would touch. He shows by His miracles that he is the Lord over disease, over demons, over physical nature, over brute creatures, in order that we may have confidence in Him in all things. We see him forgiving sins, answering prayers, direct (Mat. ix, 20-22), intercessory (23-26), united (27-31), and even unuttered (32-33). The same characteristics may be observed in the miracles of the apostles. They were never performed for selfish purposes, nor for the gratification of curiosity, never for the sake of show. The epistles explain that miraculous gifts, including prophecy, were given to confirm the truth of the Gospel, promote its rapid dissemination, and edify the churches. Such miracles, then, are from God, and may be relied upon as evidence of the truth of those revelations which they are intended to prove. Two questions now become appropriate in our investigation: Did miraculous manifestations follow the message of Joseph the Prophet, and, if so, were these miraculous manifestations of such a nature as to warrant the conclusion that he had his power from God? Let us see. In the year 1830 the Lord declared through His prophet: "And it shall come to pass that there shall be a great work in the land, even among the Gentiles * * * for I am God and mine arm is not shortened; and I will show miracles, signs and wonders, unto all those who believe on my name; and who shall ask it in my name in faith they shall cast out devils (demons); they I shall heal the sick; they shall cause the blind to receive their sight, the deaf to hear, and the dumb to speak, and the lame to walk. The time speedily cometh when great things are to be shown forth unto the children of men" (Doctrine and Covenants, sec. xxxv 7-10.) Here we have an unmistakably clear promise that miracles should attend the message of our Prophet; and this promise is repeated at other times. But was this promise also kept? Were those "great things" shown unto the children of men? Or was the promise a false one? {409} How could it be false? This was one of the very first promises given. When we remember how rapidly the Church spread in those early days, no other conclusion is possible than this: that the promise given was also kept to the very letter. Men are not so foolish as to follow a man who promises "great things" and never keeps his promises. This the ministers of the world have learnt, wherefore they wisely abstain from promising any "great things" before the millennium, possibly. It is always convenient to have a future to draw on during present poverty. But here is a man who, contrary to most ministers of the world, declares in the name of the Lord that the time had now come for the manifestations of "great things." Thousands heard this and believed, in itself a sure proof that "great things" really were shown. The sick were healed, the blind received their sight, the deaf heard, the dumb spake and the lame walked. At the time of Joseph it was generally accepted, even among the enemies, as a fact that the Prophet performed many great miracles. We remember a romance from that time wherein Joseph is represented as raising a dead lady. Of course, the author of this romance explains it as humbug, the apparent death being caused by a dose of morphine or something else. Other authors ascribe the works of the Prophet to magnetism. Joseph Smith, they say, knew the mysteries of magnetism and understood how to turn them to good account. These efforts on the part of the enemies to explain or account for the miracles of the prophet are a proof as sure as any one can desire that he showed those "great things" which he promised to show in the name of the Lord. Had there been nothing, the enemies would have nothing to account for. "He did it through magnetism" is the modern expression for: "He did it through Beelzebub." Had Joseph been an impostor, how easily that could have been exposed. Here he promises that the sick should be healed by faith. Yet no attempt has been made to prove that the promise was never kept, only that he kept it through magnetism! The enemies well knew that such works followed the testimony of Joseph the Prophet, works for which they could not account in the usual way. As an instance of how commonly the enemies believed in Joseph's power, the following well-known incident may be referred to. A man once came to the Prophet and asked him to show a miracle. It was not the Prophet's way to make "show" of such works; wherefore he positively refused. But the man grew impertinent and abusive, and talked lightly of {410} the work of God. Finally the prophet said in a voice which penetrated the soul of the miracle-seeking visitor: "You want a miracle. Tell me what you want. Do you want to be struck blind, deaf or dumb? In the name of the Lord God I tell you, you shall have it." Upon this the man left the presence of the prophet in a hurry. Now, why did not this man stay and have a fair trial? Joseph promised him a miracle. Why did he not wait and get it? Simply for the reason that he dared not. In common with all who knew Joseph, he was too well aware of the power of God through the Prophet. The enemies themselves are thus testifying to the fact that miracles attended this Prophet. Orson Pratt in his work has recorded a number of cases of wonderful healing. Nor are we referred exclusively to dead witnesses. There are still living men and women in Utah and elsewhere who were personally acquainted with the Prophet, and they are willing to testify, to the last of the great works they have seen with their eyes and heard with their ears, performed by the Prophet. Moreover, great works still continue. To deny, therefore, that miraculous manifestations followed the message of Joseph the Prophet is to deny facts. These miracles, on the closest investigation, will all be found to partake of the nature of genuine Scriptural miracles. Their aim is the glory of God, as they are always ascribed to Him alone, not to the power of man. Nor are they performed in order to glorify any one man, or set of men. They are performed as a confirmation of faith, not to produce faith. These points are important and instructive. While the miracles of the Catholic Church appear to be either silly nonsense or worked in support of some notoriously false doctrine, in order to gain proselytes, or otherwise exhibit their spurious origin, the miraculous manifestations following the Church of Christ exhibit no such marks. Their origin is divine, and they bear the divine in arks in themselves. Like God's works in nature, these miracles must be closely studied in order to be known in all their beauty. The indifferent pass them by without notice. There is nothing to "show" in them. But this is one proof of their divine origin. Man always works in a "showy" way when left to himself; God's ways are "in the deep." I have pointed out that true miracles are referred to as evidence of a divine mission. We have proof that such miracles attended the message of Joseph the Prophet. The conclusion {411} is therefore given. He was a man sent from God, and his message was divine. When applied to Christianity no one doubts the correctness of the conclusion, if he believes in miracles at all; but if the promises are granted and the conclusion accepted in the case of Christianity, what a fearful corruption of mind there must be in a man who can deny both premises and conclusion when the rule is applied to test the claims of Joseph the Prophet. Surely, in order to be consistent, we must either accept or reject both. A third we do not see. The evidence thus far considered is external and direct, appealing to our senses. Another class of evidence remains which has been called internal. Applied to Christianity this kind of evidence is thus explained: If Christianity is not of divine origin, it must be a cunningly devised fable. Which is the most probable supposition? Internal evidence tries to answer that question. The same process of reasoning by which this question is answered when applied to Christianity can also be applied to the message brought by Joseph the Prophet. If this message is not from God it must be from man; it must be forged in order to deceive and must be termed the greatest fraud of the century. It is either a divine truth or a diabolical lie. _Tertium non est_. Which is the more likely supposition? In order to decide this question we must consider the moral precepts given by the messenger, his own character, and the character of those who receive it and profess to follow its precepts. For it is very clear that any message which in itself is "good" and which also produces good results in the hearts and lives of men, is not likely to be from the evil one. What is good is from God. Was Joseph the Prophet a good man? Did he inculcate holy principles unto his fellow-men? Does the gospel he preached tend to make men holy? If so, his message must be from God. MORAL EVIDENCE. That the moral character of a man who professes to be a divine messenger is very important as an evidence of the truth of his message is admitted on all hands. The following is the opinion of an eminent writer: "The character of Christ is a wonderful proof of the divinity of the Bible. The Hindoo cannot think of his Brahmin saint other than possessing the abstemiousness and austerity which he admires in his living models. The Socrates of Plato is composed of elements practically {412} Greek, being a compound of the virtues deemed necessary to adorn the sage. A model of the Jewish teacher might easily be drawn from the writings of the Rabbis, and he would prove to be the very deflection of these Scribes and Pharisees who are reproved in the Gospel. But in the life of our Redeemer a character is represented which departs in every way from the national type of the writers, from the character of all ancient nations, and is at variance with all the features which custom, education, religion and patriotism seem to have consecrated as most beautiful. Four different authors have recorded different facts, but they exhibit the same conception, a conception differing from all they had ever witnessed or heard, and necessarily copied from the same original. Moreover, this glorious character, while borrowing nothing from the Greek, Indian or Jew, having nothing in common with established laws of perfection, is yet to every believer a type of excellence. He is followed by the Greek, though a founder of none of his sects, revered by the Brahmin, though preached by one of the fisherman caste, and worshiped by the red man of Canada, though belonging to the hated paleface." This very striking picture of our Savior is true in all its details. In the Gospels we see Him described as holy (John vii, xlvi, li, 8, 46, 10, 32; Matt. xxvi, lix, 27, 23, 24; Luke xxiii, 13-45); full of benevolence and compassion (John iv, Luke ix, 55; x, 30-37); kindness and affection (Matt. xiv, 27-31; Luke xix, 5; xli, 22-61; John xi; xix, 25-27); having meekness and humility (Matt. ix, 28, xviii, 22); moral courage, firmness and resignation (Matt. xxvi, 39-46; Mark x, 32; Luke iv, 23; John xi, 7; xviii, 4); abhorring hypocrisy and popularity (Matt. vi, 1-18; x, 16-39; xxii, 18; Mark xii, 38, 40; Luke xi, 44; John xvi, 1-16); being moderate and free from enthusiastic austerity (Matt. viii, 19; xxiii, 23; Luke v, 29, 35; John ii, 1; Mark xii, 17.) Looking at all these characteristics of our Savior, so eminently "good," and hearing Him solemnly declare that He has a message from God to man, we feel bound to admit that He is no deceiver. His words are true. He is the Son of God. Thus His character becomes an evidence. Now, concerning the subject under consideration, must we not also admit that Joseph the Prophet was a man sent from God, when we find that his character is in perfect harmony with those qualities that are peculiar to a servant of God? Those who want to investigate this are referred to works {413} extant, which treat on the "Life of Joseph Smith," and I think any unprejudiced reader will feel impressed with the fact that Joseph was a good man--a "man of God." How he urges holiness as the condition of happiness! In his benevolence he seemed boundless, embracing every race of humanity, white, red and black! His kindness and affection are touching. Of meekness and humility he exhibits the most striking examples which shall ever be worthy of imitation. The moral courage and firmness which prompted him to face a hostile world and to die "calm as a summer morning," must be admired. His straightforwardness, for which hypocrisy ever stood rebuked, is well-known to his friends and acquaintances. His whole career and the doctrines he taught are indisputable proofs that, although he was inspired by a noble enthusiasm, yet he was far from being what is called an enthusiast. Here, then, we find all the marks of a true disciple of Christ, proving, if anything at all, that Joseph the Prophet, was a man of God. His message must be therefore from God, too. We know that his antagonists have done all in their power to prove the bad character of the prophet. But we also know what credit must be attached to slanderers inspired by bigotry and hatred. Were we to draw our information from such sources concerning Christ himself, we would have to reject even Him, the spotless Lamb of God. For the enemies did not fail to stain the character of Christ. "He casteth out devils through Beelzebub, the chief of the devils" (Luke xi, 15.) "Say we not well that thou art a Samaritan (an infidel?) and hast a devil?" (John viii, 48.) A special charge against Jesus was that He was a drunkard (Matt. xi, 19), and generally he was accused of being on intimate terms with "sinners" (Luke xv, 2), by which term the Jews understood outcasts, reprobates, the company of which was contaminating in its influences. Finally, as is well known, our Savior was tried and condemned to death by the ecclesiastical authorities for blasphemy and by the civil court for treason. Must all this be believed? Certainly not. We know that those charges were dictated by hatred. Neither must we believe what hatred has dictated against Joseph the Prophet. After all, the most diligent slanderers have not been able to bring anything against the Prophet worse than was brought as a charge against the first Christians. When a great calamity befell the Roman empire, or a part thereof, the Christians were the originators. Pests and famines, it was thought, came {414} on account of the Christians, or even that the Christians made them through secret exorcisms in their private meetings. During the reign of Nero, Rome was consumed by a conflagration that lasted for seven days. Five-sevenths of the city were laid in ashes, including temples, palaces and other monumental buildings. Although the embittered people had reason to believe that the emperor himself had caused the fire, yet as soon as the report was started that the Christians had done it, this was willingly believed and a persecution broke out in which most of the apostles of our Lord were cruelly put to death. That the Christians practiced bloody sins in their meetings, that they killed and ate the children and that they plotted against the state were common charges. But we know that these and similar accusations had no foundation in reality. A very strong proof (as anyone acquainted with human nature will admit) that Joseph the Prophet was a man whose life corresponded with his teachings is the fact that those who knew him best from private intercourse with him were his most earnest admirers. His wife, his brothers, his parents, are all found among the first who joined the Church. How could this be if Joseph the Prophet had not in his daily life been a living witness to the fact that he really communicated with God? This is well worth consideration. A man who professes to have a divine message-must live accordingly or else stand rebuked as a liar before those who know him. Not less remarkable is the fact that even apostates testify to the truth of the claims of Joseph. Thus David Whitmer, although his position towards the Church in later years was not exactly a friendly one, yet on being asked if he believed that Joseph was a true prophet, he invariably answered: "Do I still believe that Joseph Smith was a divinely inspired prophet? I know he was; it is not a matter of belief," and this testimony the old man has given to the world on his very death-bed. Considering all this, we must conclude that the life of the prophet and the doctrines which he taught were in such harmony with each other as to impress his surroundings and friends with the fact that he was a man of God. If so, his message must be divine, for no evil power could operate through a righteous person. This kind of evidence, however, is more to be felt, as it were, than described. Its force on the mind will depend on the moral character of the investigator. Pure minds, practical in holiness, will feel its force stronger than other less pure {415} minds. All will depend on those "relationships of spirits" of which even poets have dreamed. The Nathanael, the "Israelite, indeed, in whom is no guile," could feel in the mere presence of Christ, through the Spirit, that emanated from Him, that here was more than man, and he had to exclaim, "Rabbi, thou art the Son of God; thou art the King of Israel." So will men whose hearts are pure, in following Joseph the Prophet through his short but exceedingly eventful career, certainly feel in their hearts that here is a messenger of God and perhaps sing with the poet: "We thank thee, O God, for a Prophet, To guide us in these latter days." PECULIARITIES OF THE MESSAGE. When Christianity was introduced into the world it was brought in contact with many different religious and philosophical systems. The Romans were proud of their military glory, the Greeks of their superior wisdom. Among the Jews a pharisaic spirit prevailed, and the whole nation was divided in factions. They mutually hated each other and all agreed in hating their Roman oppressors and the gentile world at large. A mere human teacher, it has been justly said, would under such circumstances have become either a partisan or have flattered each sect by exposing the faults of the rest, or he would have endeavored to gain the favor of the nation by condemning their conquerors. Instances of this kind of _Bessermachen_ are not unheard of in our time among the "Christian" world, when all stress is often laid on one principle at the sacrifice of the rest. But Christ did not follow this course. He stood up as an independent Teacher, rebuking all error, condemning all the sects, and yet taught principles contrary to the inclinations of the human heart. Hence, Christianity has several peculiarities of its own. In opposition to an empty ritualism it teaches personal holiness as the condition of eternal happiness. All men are alike brought before the bar of God. Even those who have been apostles and worked miracles will fall condemned if they be workers of iniquity. It bids men return good for evil, not to "get even" with everybody; it instructs men to love their enemies, to be humble and forgiving, qualities which philosophers considered weaknesses instead of virtues; it places every race and every station as on a level before God, except for the free mercy of God, whose choice has fallen upon one individual {416} or one section in preference to another. Such doctrines were acceptable to none, and yet they are again and again repeated and enforced. In the teachings of Christianity, moreover, sin is always spoken of as transgression against God, a contrast to the idea prevalent among the Greek philosophers, who taught, according to Cicero, that "the Deity is never displeased, nor does He inflict injury on man" (De Off. iii, 28). God is traced everywhere--in nature, in history, in revelation; and as for men's acts, they are traced to their very source in the human heart, and there, if evil, condemned. Christianity does not content itself with condemning sin, when already committed, like every human law; but it condemns the thought, the feeling, if not pure, thus striking at the very root of sin. Well may we, when we rightly understand these facts, with the theologians exclaim: "It must be felt that the morality of the Gospel is not of man. Bad men could not have taught such truths, and good men would not have deceived the people." But when we apply this great truth to the subject under consideration we reach the same conclusion. The message delivered by Joseph the Prophet, like Christianity in its primitive purity, has peculiarities of its own, all of which prove it to be from God. First of all, let us consider the importance which this message attaches to faith. While theologians of the world either give the pre-eminence to works, like the Catholics, or like Protestants, give to faith a secondary place in their system, here comes a young man and declares, "Faith is the first principle of revealed religion, and the foundation of all righteousness." He gives to faith its right place as the very beginning of the new life, the foundation of the structure. Where had he learnt this? There is not a theological school within the sphere of our knowledge which has discovered this great truth. Men had for centuries been exhorted to repent first and then try to believe, as if it were possible to produce repentance without faith. Or, men were instructed to do good, as if works could be meritorious without faith. Not only is faith placed in its right place, but the definition of it is given strictly in harmony with ancient revelations. Faith is declared to be the only principle from which obedience and success can flow. In relation to God faith is, indeed, a confession of our weakness and utter inability for everything that is good; and yet, as to success in all things pertaining to our {417} exaltation and glorification, it is omnipotent. (See Doc. and Cov. Lectures on Faith). Now, from whence had the youthful Prophet this discovery taught in the Bible, but not understood by the world? Who had pointed out this great philosophical truth to him? Who but God. Nor is this all. In the message delivered through Joseph the Prophet, faith has been established on the only sure foundation ever given: The Word of God--REVELATION. This was done at a time when almost everybody thought revelation a thing of the past. No theologian in the whole wide world had discovered the great secret that faith must be based on a communication from God, given not only to people who belong to antiquity, but to the individual who is required to believe. Let everybody honestly investigate the real cause of the weakness of faith as it exists among men. How is it that, notwithstanding all preaching, faith is almost extinct on earth? It is this, that people are required to believe _only_ that which God said anciently. This is the real cause. We are so constructed that we cannot by any force of will take the same lively interest in what happened thousands of years ago as what happened to-day; nor can we realize in the same way what happens to others as that which immediately concerns ourselves. Hence, naturally, all the preaching about what God revealed formerly has only a weak impression comparatively, and it does not make the effect that it should. The faith it produces is something as powerless as faith possibly can be. In order to produce this, preachers are under the necessity of resorting to all sorts of sentimental anecdotes, death scenes, war scenes, dreams, etc., or even to drums and tambourines. Revivalists know the effects of these artificial methods and prefer them to the simple tale of Him who died on Golgotha--a proof of the poverty, spiritually, of the prevalent systems. Now, how is this changed by the simple announcement: "God has spoken!" This at once stirs the whole world and the whole hell and something definitive comes out of that. It produces either faith or condemnation. Where faith is the result it is a strong faith. What gave the former-day Saints the power to endure all for their religion? What gave the Prophet and his fellow martyrs power to endure all hardship and death at the hands of enemies? This assurance: God has spoken. God has revealed His will. Such faith this assurance will always produce. How had Joseph the Prophet come to discover this fundamental truth? No Catholic, no Lutheran, no Episcopalian, {418} no Presbyterian, no Methodist, no Baptist was in the position of teaching Joseph this truth; none but God. Let us further consider the great truth revealed in these last days concerning God. While all the world, as far as the influence of Christianity is felt, knows how to repeat the words of the prayer which our Lord taught His disciples: "Our Father, which art in heaven," yet who has understood this one word "Father" in its full meaning? We call upon every honest, believing soul in the whole world to inquire into his own mind and see whether this beautiful prayer before the days of Joseph the Prophet had any more significance than being a beautiful figure of speech? Or was there one single theologian who had understood that God really is what He teaches us to call Him, Father? If there be, we are not aware of it. But here comes a young man, educated in no school, formed according to no existent religious system, and opens up to us an infinite view of eternities past and eternities to come by declaring that God is in reality our Father, that we are His children, and that we are here for certain purposes, which accomplished will bring us back to an eternal home, in a circle of real brothers and sisters. Say, O ye inhabitants of the world, can this glorious truth emanate from anybody but God? Another peculiarity which marks this message is the importance it attaches to obedience to God. "By the prayer of your faith ye shall receive My law," (Doc. and Cov., sec. xli, 3); "None shall be exempt from the justice and the laws of God" (Ibid, cvii, 84); "Verily, I say unto you, that in time ye shall have no king or ruler, for I will be your King and watch over you; wherefore hear My voice and follow Me, and ye shall be a free people, and ye shall have no laws but My laws when I come, for I am your law giver." (Ibid, xxxviii 21, 22). Had Joseph the Prophet received his instructions from men he would have appointed a pope, a bishop, a presbytery, a synod, or something similar as the highest authority of the Church, but he did not. For God alone obedience is demanded; a proof that he was a messenger of God. This will be better appreciated when it is considered that, although obedience is required, yet the liberty of man is fully preserved. Obedience is required, but not from fear, not from servitude, but from free choice. In looking over the history of the world we find that it has always been the great trouble of mankind to find the proper middle way in this respect. Nations have had their liberty, but it has not been {419} possible to regulate this so as to give no room for abuses. Liberty has been perverted into lawlessness; the people have been the victims of unprincipled agitators who, under the cover of patriotism, seduced and robbed the masses, until the people, tired of this "liberty," after many sufferings, rose and laid the power down into the hands of a few, or even of one, preferring the chance of having one or a few public robbers to many thousands. But as anciently Scylla avoided, Charybdis was near, so here. What was once done as a safeguard against spoliation and lawlessness became in course of time a curse. It developed into despotism. The people suffered for centuries perhaps, but finally the oppression becoming too great, the burdens too heavy, the people rose and crushed the tyrants under its weight. Freedom was again established, and the progress in the circle again commenced. For these two extremes, equally dangerous, despotism and licentiousness have always been the trouble with mankind. Now, here comes a young man, Joseph the Prophet, who had studied no politics, no history, and teaches us a system by which both these extremes, both these dangers are to be avoided, how to obey without becoming serfs, and at the same time to enjoy personal liberty, without placing us in danger of licentiousness. If God had not taught the prophet this "Doctrine of common consent," who had? Who was his teacher? Another peculiarity, not less marked, is found in what might be called the rites observed in this last dispensation. Almost the entire world had lost the right form of baptism, for instance, and all had forgotten the true signification and use of that rite. A man who had only human wisdom for guidance would under such circumstances probably have either disregarded the act altogether as a mere outward form or would have attached very little importance to it. Both these tendencies are found abundantly among Christian professors. But here comes a young man and teaches us not only the right form of baptism (although this was the most unpopular one), but also its true signification and its use both for living and dead. Looking at baptism, the doctrine of gathering, the temple services, all the rites revealed through Joseph the Prophet, as an acceptable worship, we must ask: "Is it possible that all this is from men? Is it likely that a deceiver would have taught doctrines so unpopular, so little calculated to gain public favor?" We think not. When a man wants to deceive he must follow popular roads, flatter the vanity of the masses, {420} yield to their prejudices and establish himself on the very ground of their ignorance. Advanced truth, truth trampled under the feet of men, always comes from God. People who know the religious observances here spoken of only from representations given by a hostile press, where everything is ridiculed, cannot, of course, appreciate the force of the proof they convey. But every one who is familiar with these to the Latter-day Saint's peculiar rites, and who understands that their sole object is to teach the people "Holiness to the Lord"--any one who shall consider that similar means were adopted under the grand Mosaic dispensation in order to impress the people then living with this same lesson, "Holiness to the Lord," and any one who perceives how wonderfully well these rites, in every detail, are calculated to impress this very idea, that without holiness no one can see the Lord, he will feel in the contemplation of all this that here surely is the wisdom of God revealed to man. No analysis, however, can do full justice to this subject. It must be felt and realized in the experience of man in order to be appreciated. In conclusion, like Scripture itself, the message of Joseph the Prophet begins its work with a recognition of our fall, our total ruin; it then brings the soul into harmony with God and with itself; it enlightens and educates the conscience, quickens and purifies the feeling, subjects instinct to reason, reason to love, and all to God. It provides us with ample means for reaching happiness never dreamt of, worlds without end. Hence, the conclusion necessarily follows that the man who taught us this must himself have been a scholar of God. EFFECTS OF THE DOCTRINES. When investigating the claims of a religious system it becomes necessary also to consider the effects which such a system produces in the lives and characters of those who embrace it, as well as its general influence. If a tree is known by its fruits, so are also doctrines. Those that produce good fruits cannot be evil. It is, therefore, customary to refer to the effect of the gospel in the first part of our era as an evidence of the truth of its claims. These effects are well-known and worthy of consideration. Paul points out that some of the Corinthians had been "fornicators, adulterers, thieves, drunkards," previous to their embracing the gospel; but now they were "washed, sanctified, and justified" (I Cor. vi, 11). Peter speaks of some of the converts as having once been "walking in lasciviousness, {421} lusts, excess of wine, revelings, banquetings, and abominable idolatries" (I Peter iv, 3). But these sinners who lived in a dissolute age and under the worst of governments, became converted, became eminent in virtue above their fellowmen. This eminence is acknowledged by all unprejudiced writers of the age. Clement of Rome (A. D. 100) says: "Who did ever live among you that did not admire your sober and moderate piety and declare the greatness of your hospitality? You are humble and not proud, content with the daily bread which God supplies, hearing diligently His word, and are enlarged in charity." Justin Martyr (A. D. 165), formerly a Platonic philosopher, says: "We who formerly delighted in adultery, now observe the strictest chastity; we who used the charms of magic have devoted ourselves to the true God, and we who valued money and gain above all things now cast what we have in common, and distribute to every man according to his necessities." It has been supposed that the United Order of which we read, and which was founded in Jerusalem at the commencement of the Church, very soon collapsed. But, judging from this expression of Justin, it appears that that order still existed more than one hundred years after Christ. Minucius Felix, to a heathen opponent, says: "You punish wickedness when it is committed. We think it sinful to indulge in a sinful thought. It is with your party that the prisons are crowded, but not a single Christian is there, except it be as a confessor or apostate." The influence of the gospel was gradually felt among the heathen nations who heard it. In Greece, men like Lycurgus and Solon had encouraged impurities. At Rome they were openly practiced and approved; and nearly all ancient nations are said to have commended self-murder. Human sacrifices and the exposure of children were allowed. But wherever the gospel was preached and believed all such practices were condemned and finally destroyed. That this was not the work of civilization, but of the gospel, may be gathered from the fact that it was nations far above the humble Christians in refinement and education, who committed the greatest outrages. Suppression of sin never keeps pace with the progress of civilization, but with the triumph of the gospel. Another effect of the gospel was the many charitable institutions that always followed in its track. The relief of distress and the care of the poor are peculiar to Christianity. The gospel, if rightly understood, would have already abolished the horrors of war, prevented slavery, put down feudal {422} oppression, made all men brethren. For such are its doctrines, that when once understood and practiced, they will naturally exterminate all miseries of the human family. These effects are truly wonderful, and may justly be appealed to as evidences of the truth of the gospel. But are such effects less strong evidence of the divine origin of the message of Joseph the Prophet, when it can be proved that they invariably follow the acceptance of this message? We think not. Here are facts open to the inspection of everybody. We need not refer to a bygone antiquity to ascertain the effects of this message upon the people who have accepted it. The Latter-day Saints live to-day and their works may be scanned by all. Every honest investigator will find that the fruits produced to-day, as seen among the Latter-day Saints, are precisely the same as those which were seen among the early Christians, and to which we have above briefly referred. We do not say that everyone who professes to be a Latter-day Saint is an evidence of the divinity of the gospel. Nor was every individual who professed Christianity an evidence of its truth. On the contrary, many, even in the apostolic age, showed by their deeds that they were nothing but professors; and it is clearly not the profession that is the main feature. A man may profess to be what he is not. Nor do we contend that the Latter-day Saints, considered as a religious community, are the best people on the earth. This is not for us to decide; nor is that our present question. The Saints may be the best people, taken as a whole, or they may not; yet in their present stage of development they have reached a high standard of excellence that is most desirable. This, however, does not affect our present argument. What we do contend, and what we urgently invite everybody to ascertain for themselves, is this: that the message delivered through Joseph the Prophet, when accepted and honestly carried out in practice, has a tendency to change men for the better and produce fruits of faith, hope and charity, thus proving its divine origin by its fruits; for no deceptive fraud could produce these fruits. This is what we contend. Facts speak for themselves. We live in an age when social questions threaten to blast society to its very foundations. Where in the whole world have these questions found their only possible solution to the satisfaction of all parties concerned? Not among the various religious bodies of the world; not among the capitalists, nor among the anarchists, communists, socialists, or nihilists, but {423} among the Saints. Over the thresholds of their peaceful homes these troublesome questions--ghosts at the appearance of which the world trembles--cannot enter. In the valleys of the mountains they are unknown, and must remain so as long as the Gospel is being carried out in practice. Again, who has solved the question of the true relation between the sexes, at once assigning to marriage its divinity of origin and eternal importance, thereby checking the waves of sin which inundate the world, and securing happiness to all? We answer: The Latter-day Saints. One of the first fruits seen as the result of their doctrines is absolute purity. Further, who fills the prisons as criminals? Not the Latter-day Saints, but outsiders, those who habitually speak of the degradation of the "Mormons;" those Christian associates give the stuff that contributes to the filling up of the prisons--a fact which of itself ought to be enough to convince the whole world of the divine origin of the message delivered through Joseph the Prophet. It is clear that doctrines which are strong enough to keep humanity from committing crimes--to which every human heart is more or less inclined--must be from God. It may be asked, who fills the saloons and gambling hells? Who swears and lies and slanders? Who is proud and vain, lazy and filthy? No one who has accepted the Gospel in reality--no Latter-day Saint. The Saints are, as such, temperate, industrious, humble, clean, loving, forbearing, long-suffering, rejoicing, fearing God; in short, bearing the fruits of righteousness. Such virtues the Gospel enjoins and such fruits always accompany its real acceptance. Could we speak of all the cases where men who were in every respect worldly, walking in sin, accepted the Gospel and became changed in every respect, this evidence would, indeed, amount to demonstration. Thousands are our witnesses to these facts--men who were fallen, on their way down to ruin and hell--families who have been happy by the restoration of their fallen ones to virtue, to society and to God. Finally, has the world exhibited any nobler examples of self-sacrificing faith, of firmness and endurance under suffering and persecution than have many of those despised followers of the martyred Prophet? True, persecution has been raging against the Saints; but, like the palm tree, which is said to grow all the higher the more weight there is placed thereon, they have stood firm; in persecution they have been patiently enduring, knowing {424} that, after all, God is the Supreme Ruler, and with this knowledge they have faced all adversity calmly and risen through their faith and hope far above the plots of those who know not God. Such, then, are the effects of the message under consideration. Well may we ask: Is it possible that such noble fruits of faith, hope and charity could be produced from anything that men could invent? An honest inquirer must answer in the negative, "The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance" (Gal. v, 22, 23), and it is evident, therefore, that where these are found the Spirit of God is manifested. Here, then, we again arrive at the same conclusion: Joseph the Prophet was sent from God. If he was not, his whole career would be an enigma, and his work the most profound of mysteries. Then we would have the problem of a man working a system of peculiar doctrines for the salvation of mankind, a religion producing the fruits of the Spirit in accordance with the Gospel of Christ; and all this through whom? Through mere human wisdom? Or, shall we say through the devil? Can any rational man for a moment think that the devil, even if he felt so inclined, could frame a moral system the effects of which upon men would be purity and holiness? The idea is so absurd that it is hardly worthy even of suggestion, and yet the Rev. Mr. Lamb has suggested that the faith of the "Mormons" is possibly due to "demoniacal" influence--a theological possibility which the reverend gentleman may have from studying the theology of the Pharisees, who were perplexed at the manifestations of the power of God in Christ. No honest man, however good an opinion he may have of the devil, can honestly believe the adversary of God capable of making men holy and virtuous. Nor is it possible for mere human wisdom to do it without the aid of God. Our only alternative is to acknowledge the hand of God, and humbly bow in obedience to the message delivered through Joseph the Prophet. SPIRITUAL EVIDENCE. Stronger than any of the evidences thus far considered is another kind of evidence which may be called spiritual, being the testimony of the Holy Spirit in the soul. This testimony has been promised to every one who is willing to "do the will of God." {425} When the Holy Spirit enlightens and operates upon the heart and mind of man, he is made to perceive intuitively, as it were, the perfect truth of the message of which we speak. Having received this testimony, a man is no longer dependent upon demonstrations for his belief. His eyes are opened; he can see for himself. What a miserable existence we should have on this earth if everything had first to be "proved" to us before we would accept it as truth. We see that the sun shines; we hear the harmony of music; we feel or we are conscious of our existence. Such facts we do not require anybody to prove to us. So is it when our spiritual nature has been quickened and called into activity by the operations of the Holy Spirit. We "see the kingdom of heaven;" we feel and are conscious of its blessings through our spiritual senses. This is the testimony of the Spirit in our soul, and the strongest evidence that can be produced. When we are told through the Gospel that "Ye have strayed from Mine (God's) ordinances," and "broken His everlasting covenant," and that "every man walketh in his own way," we feel this to be true. When the word of revelation declares that men stand incriminated before the bar of God, not only for the _acts_ of transgression, but also for a deep and inveterate _habit_ of ungodliness in the innermost recesses of the soul, we feel this to be so. If man, when honestly searching himself, found that, after all, he is good enough, and his desire is to serve God, to keep His commandments; that his highest anxiety is to promote not his own interests but the kingdom of God, then he might feel that the message which depicts man as a sinner, outwardly and inwardly, is not from God. But through the aid of the Spirit he feels the truth of the Gospel when it condemns sin, and is (with the Prophet) led to acknowledge the "_corruption_ of human nature," as such. (Pearl of Great Price, p. 92.) This is not all. Through the same Spirit he is led to feel that the provisions made through the Gospel are more than sufficient to restore himself and the human family at large, and even inanimate creation, to all its original beauty and glory. Is man guilty? Here is the pardon provided. Is he corrupt? Here is provision made for his edification. Is he surrounded by temptation? Here is divine strength imparted unto him. Is he surrounded by problems, many of which he cannot solve? Is he dying and fears a coming eternity? Has he lost his dearest upon earth, and feels as if life itself were lost? Oh, here are remedies for all wants. Here is a Gospel {426} that opens the eternities to the eye once dim by tears, perhaps, and for the views the soul here perceives, all earthly troubles vanish like a light cloud, and the following words of Paul become clear: "For I reckon that the sufferings of this present time are not worthy, to be compared to the glory which Shall be revealed to us." (Rom. viii, 18). Thus it is observed that the message given is precisely what we in our fallen condition wanted, and, let us say, what we might expect from a merciful Father. To this comes also that the experience of the believer in the message harmonizes exactly with the promises or threatenings accompanying it. Joseph the Prophet frequently told what would be the experience of those who would be faithful and of those who would not be faithful to their covenants made with God. Each promise of blessing to the faithful, each warning to the unfaithful, is a prediction, the fulfilment of which adds to the strength of the testimony. This experience grows with our growth, and multiplies with every step of our progress in the knowledge and love of truth. It must be added, however, that this spiritual and experimental evidence is of value only to the believer, who already enjoys the testimony. But to him it is sufficient were it even alone. He cannot sometimes understand that it is possible for anyone to doubt what he himself already "feels," "sees," and "perceives" to be true. He has the witness within himself and needs no other; for he knows that Joseph the Prophet was a man sent from God, just with the same degree of certainty and in the same way that he knows Jesus is the Christ. CONCLUDING REMARKS. The several evidences now considered are indeed important enough to establish the claims of Joseph Smith, and all taken together are overwhelming. We have seen the Prophet stand forth, a man whose desire was to be just, true, and righteous, and we have heard him proclaim his message: "Thus saith the Lord." We have seen that the ancient prophecies predict that such a messenger should come just about the time of Joseph; we have proved that Joseph showed his authority from God by miracles and prophecies; that his message bears peculiar internal marks of divine origin, produces fruits of righteousness in the believers, and is accompanied by that testimony of the Spirit which God alone can give. To deny the divinity of the message, or the divine authority of the messenger, in view of this overwhelming {427} evidence, seems to be nothing short of total blindness, or something much worse. We do not claim that by each one of these evidences, nor by all together, all objections are answered, all difficulties are removed. To prove religious truth above a possibility of objection is beyond the possibilities of this earth. In religious matters, as in others, our views must necessarily be limited and dimmed by mists. Nor is it necessary, or even desirable, that all difficulties should be removed. Were there no difficulties any longer, were everything clear even to a mere worldly mind, religion would no longer be religion, for there could be no room for the exercise of faith. Faith is, indeed, after all the very moving power of practical religion. It is therefore clear that difficulties must exist so that faith may be exercised. It is so with Christianity at large and the Bible itself. Difficulties exist great enough to strengthen, by exercise, the faith of the believer, and to become stumbling blocks to those who do not want to believe. We are finite. Could we expect that God, when talking about matters of infinite interest, should always have that to say which we can understand in every particular, thus leaving no difficulties? Certainly not. Concerning the Bible, an eminent theologian of our own time has said: "We can dispense with nothing, not even the difficulties. Every element (the apparent discrepancies among the rest) is essential to the force of the whole." But this important truth applies just as much to the message delivered through Joseph the Prophet. We can dispense with nothing in it, not even the apparent difficulties which follow it. Suppose that Joseph had given a code of laws or system of theology in which everything was plainly demonstrated like a handbook in geometry, having every idea defined, every step proved. Who would have believed such a work to have emanated from the Spirit of God? Would it not have carried with it a suspicion on its very surface? For God never before worked in that way. In nature everything is apparently huddled together without system. To man it has been given to arrange God's works in nature into classes, genera, and species, thereby encountering many difficulties but also learning what otherwise could not be learned. The same arrangement we find in the Bible. Principles, maxims, doctrines are given without regard to system, sometimes in plain words, sometimes in narrative or parables. To man it has been given to search diligently and arrange the facts presented into a system. Now, when we find that the message {428} of Joseph the Prophet partakes of the same characteristics as God's works in nature and in revelations recorded in the Bible, this fact is certainly more in favor of the message than otherwise. The very difficulties are evidence of its divine origin. There is also this peculiarity: that the more we learn of the ways of God, the wider our horizon becomes. That is, we see and understand more; at the same time, we perceive that there is more to comprehend beyond. Ever more; or as Pascal puts it: "The last step of reason is to know that there is an infinitude of things which surpasses it." When a man has learned to acknowledge this, there are no longer any real difficulties to him in connection with the message sent from God. They are all more or less solved. Some are cleared by diligent research and study; others are perceived by faith to melt into unity and harmony when they can be traced back to their first sources and studied in the light which flows from the throne of God. Our investigation is finished. We have seen that the same evidences which are thought sufficient to establish the truth of the claims of the Gospel as preached in early ages, apply with equal force to the message delivered through Joseph the Prophet. Thousands upon thousands are willing to bear their testimony that they know this to be so. What can we do better than accept it? If true--and how can it be otherwise--what an awful thing to reject it! No less interests than life and salvation are at stake. When God speaks, our greatest wisdom is clearly to hear and obey. "Let the mountains shout for joy and all ye valleys cry aloud, and all seas and dry lands tell the wonders of your eternal king. And ye rivers and brooks and rills flow down with gladness. Let the woods, and all the trees of the field praise the Lord, and ye solid rocks weep for joy. And let the sun, moon and morning stars sing together, and let all the sons of God shout for joy. And let the eternal creation declare His name for ever and ever." (Doc. and Cov., Sec. cxxviii, 23). {429} PIONEER SKETCHES--UTAH IN 1850. BY ELDER JAMES H. MARTIN, IN _THE CONTRIBUTOR_, 1890. It is very difficult for young men born in Utah, and still more so for those who have immigrated from other countries, to understand how Utah, with its fair valleys, which now bloom as a garden, could ever have been so barren and desolate as they have heard the old pioneers describe it. Now, look where they may, they see beautiful homes, lovely fields and orchards; majestic shade trees and waving meadows. "Is it possible," say they, "this beautiful scene could ever have been the dreary waste we have heard our fathers describe?" It is even so, and the writer, in whose memory those scenes are still fresh, will endeavor to illustrate by a few reminiscences. It was on the 22nd of July, 1850, that on my way to the California gold fields I first entered the valley of Great Salt Lake, but it seems as if 'twere yesterday. As our little company of a half dozen wagons, emerged from the mouth of Parley's Canyon, a vast expanse of gray desert met the eye, livened only by a growth of stunted sunflowers upon the slopes of "benches" at the foot of the mountains. Gray, gray, everywhere; nothing but the bluish gray of sage-brush and greasewood covered the whole face of the land. Not an acre of meadow or green grass to be seen anywhere; the only green visible, being a thin line of willows along the Jordan, or the small streams flowing into the valley from the mountains. We saw squaws among the sunflowers with baskets and paddle in hand, beating the sunflower seeds into their baskets; the seed ground between two flat stones into a coarse meal, forming material for their only kind of bread. The Indians cultivated no land, but subsisted upon game, fish, sunflower seeds and roots; and when grasshoppers and crickets were plentiful, they gathered them by the bushel and baked them for future use in pits, which they dug in the ground and heated by fires made in them. Sometimes the poor natives had not even this to eat, and to preserve life, {430} had to subsist upon the inner bark of cedar and juniper, and seed bearing grasses. Although the scene upon entering the valley of the Great Salt Lake was desolate in the extreme, away in the distance was a sight that gladdened the eye and caused tears of joy to flow from more than one of our party. For months had we toiled slowly onward, living upon bacon and flour--flour and bacon--month after month. "And now," we thought as we saw the distant houses, "now we may get something good to eat--some milk, butter, green vegetables!" What luxuries! who can appreciate such things until long deprivation has made them precious? We drove through the scattered town of small one-story adobe or log dwellings, but saw nowhere a sign displayed to indicate store, grocery or other place of business. I afterward found there were a few small second hand stores in town; one on Emigration street, as Fourth South was then called; one east of President Young's block; and one or two in other places, but none on Main street, which at that time was lined on both sides by a simple pole fence. No shade trees or orchards were to be seen; if any fruit trees had been planted they were too small to be casually noticed. Some tall native cotton woods stood along the south branch of City Creek, which ran southerly through the lot formerly owned by General Wells. The other branch of the creek ran westward, through the Temple Block, and thence found its way to the Jordan. The Old Fort on the present Sixth Ward, or Pioneer Square, was still inhabited by families who had not yet been able to build upon their own lots. Everybody was busy--no loafers standing about--every man engaged in the mighty work of building a new state in the midst of the desert. And every man was a farmer. Food is the most important requisite of life; people may and do live without clothing or comforts, but food they must have or soon they die. So every man's great desire seemed to secure food for himself and family--a desire sharpened by the sufferings of the infant colony during the two previous years of partial famine. One thing struck a stranger as very odd--the sight of money disdained and refused in making trade. For instance, I buy some butter or vegetables, and offer money for it--"Can't you let me have some sugar, sir, or some dried apples, instead of money?" I answered that we have a little of such articles left--hardly enough to last us to California, and again offer the cash. "Oh, do let us have a little dried fruit; it is so long since I had any!" And so we found there {431} are things more desirable than money. This was a common experience during the summer of 1850--money refused, and better pay--food--demanded. It may be different in Utah today. Other things--strange things--were noticed by our party. Not an oath was heard from any of the Mormon settlers; and if a Gentile uttered one, he did so carefully, as we understood a man was liable to a fine for swearing. Not a drunken man could be seen--for there were no drinking hells allowed until Gentile Christianity forced them upon the people. And there were no houses of ill fame until the same corrupt but overpowering force introduced and sustained them. "Why," said they, "you must be like other people--you must have all these things." They judged Mormons by themselves. No one thought to fasten a door at night--there were no thieves; and a woman might pass through the streets alone at any hour of the night with perfect safety. Is it so today? If not, is it "Mormonism" or its opposite that has wrought such a woeful change? There is no doubt as to the answer. A few settlers lived in Davis county, and some where Ogden now stands; also at Provo and its surroundings in Utah county. The country about Bountiful--now so rich and productive--then lay an open waste, covered only by a short, stunted growth of sage and greasewood, and to all human appearances seemed utterly worthless. As the writer rode over it in those days he would not have taken a mile square of it as a gift. What was it good for? It would produce nothing--not even grass--without water, and there was no water for it. "Yes," says the reader, "but there is water for it now; why not then?" I will tell you. When the Latter-day Saints settled Utah they blessed the land by authority of the Holy Priesthood, that it should be fertile; and they blessed the waters, that they should increase. The Almighty heard, approved and verified their words. That is the reason in a nutshell; that explains the great change that has taken place since Utah Was first settled; a change well known to all the old pioneers. I hear President Kimball, one day, when, in the spirit of prophecy, say: "As the need for water increases among the people, so shall the waters increase from this time forth. Write it down if you like, for it is true." I heard his words and recorded them, and now testify to their truth, as shown by almost forty years' experience since the words were spoken. The waters in Utah have increased. Small rivulets, dry in summer, have become steady streams, and much larger, and large streams have grown larger. Springs {432} have broken out where they never existed before, as the writer knows by personal observation. In the spring of 1851 I went to where Payson now stands, selected a farm and proposed to settle. At that time--March 10th--not a house had been erected, but some were being built of logs, by seven families lately arrived. Making known to them my intention, I was answered: "Oh, yes, you may have all the land you want, but not water. We claim all the water, and there is not enough for us." And so I went down to Iron county. Water at Payson was scarce; the whole stream would have run in a ditch two feet wide or less. How many people live in and around Payson now? Hundreds, if not thousands, and all have water. So it has been all through Utah. I remember on one occasion while traveling in southern Utah, in company with Apostles George A. Smith and Amasa Lyman, we stopped for lunch one day at a small spring which oozed from a bank, ran a few yards and disappeared in the sand--the only water for miles around. And this is how we got water to drink: One sat beside the spring with spoon and tin cup, dipping a spoonful at a time until the cup was full. Years afterwards, I passed that place again, and found to my astonishment, five families living there, all supplied from the same spring, with water enough for gardens and fruit trees. Many similar examples might be noted, had we space. For years after Utah was settled the country was considered the very worst. President Young used to say it was a good country for the Saints to live in, "for," said he, "no one else would or could inhabit it." For years it required constant persuasion from the Presidency and Twelve to keep people from wandering away to more favored lands, and nothing but the wonderful faith of the people retained them. In spite of all, many did go away, each year, feeling as if their hardships were more than they could bear. But the great majority remained, sustained by faith without parallel in the history of any people. More than a thousand miles from the Missouri river; surrounded on all sides by powerful, unconquered tribes of bloodthirsty savages; poor, plundered of their all by ruthless Christian foes in Missouri and Illinois; hated and despised by all the world; what but suffering and death could they expect in their isolated desert home? Their clothing would soon wear out, their ammunition needed for self-defense would soon be expended, and all this would require a year's journey to replace. But they could at least raise bread. "No," says {433} Col. Bridger and other long residents there, "you can't raise anything here. Frost every month in the year." He said he would give one thousand dollars for the first bushel of corn they could raise, and felt secure in his offer. But the Saints did conquer the desert, by the blessing of Him who rules all things; and their achievements in founding a prosperous commonwealth as they did, in the face of almost insurmountable difficulties, will yet be pointed to as some of the most remarkable upon record. The silly babble indulged in by some of the enemies of the Mormons--that Utah was desirable in the beginning--fertile, abounding in water and verdant meadows--can only bring a smile to the pioneer who remembers things as they were then. Today Utah is a garden; but it has become so by the blessing of the Almighty upon the untiring, Herculean toils of the Latter-day Saints, who had faith in God and trusted their leaders. Their faith, so steadfast and sublime, is called by the world fanaticism; but the Saints know in whom they trust, and have no fears as to the future of Zion. The fires of persecution and the blows of their enemies have the same effect upon them as the flame of the forge, the anvil and the blacksmith's sledge, upon the heated steel, solidifying and shaping and tempering it more perfectly. And if some cannot endure the ordeal, but fly off like the sparks under the hammer, it is only an evidence that the remainder, purified from dross, is more coherent and stronger than ever. _"Ever keep in exercise the principle of mercy, and be ready to forgive your brother on the first intimation of repentance."_ --_Joseph Smith, The Prophet_. {434} THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. ITS PRIESTHOOD, ORGANIZATION, DOCTRINES, ORDINANCES AND HISTORY. BY ELDER JOHN JAQUES. PRIESTHOOD. In the Church of Jesus Christ of Latter-day Saints there are two Priesthoods--the Melchisedek, and the Aaronic, the latter including the Levitical. The Melchisedek is the higher Priesthood, comprising apostles, patriarchs, high priests, seventies, and elders, and holds the right of presidency, with the authority to administer in all or any of the offices, ordinances, and affairs of the Church. "The power and authority of the higher or Melchisedek Priesthood is to hold the keys of all the spiritual blessings of the Church, to have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the First-born, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant." An apostle has the right to administer in the various offices of the Church, especially in spiritual things. So also, according to their respective callings, have a patriarch, a high priest, a seventy, and an elder. But the special office of a patriarch is to give patriarchal blessings, and the particular calling of a seventy is to travel and preach the Gospel and to be an especial witness in all the world, building up the Church and regulating {435} the affairs of the same in all nations, under the direction of the higher authorities of the Church. All officers superior to elders are frequently termed elders. The duties of an elder are thus defined: "An apostle is an elder, and it is his calling to baptize; and to ordain other elders, priests, teachers, and deacons; and to administer bread and wine, the emblems of the flesh and blood of Christ; and to confirm those who are baptized into the Church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the scriptures; and to teach, expound, exhort, baptize, and watch over the Church; and to confirm the Church, by the laying on of the hands, and the giving of the Holy Ghost; and to take the lead of all meetings. The elders are to conduct the meetings as they are led by the Holy Ghost, according to the commandments and revelations of God." The Aaronic, with the Levitical, Priesthood is a subordinate priesthood. It is called the lesser Priesthood because it is an appendage to the Melchisedek or higher Priesthood, and acts under its direction and supervision. The Aaronic Priesthood comprises bishops, priests, teachers, and deacons, and has power to administer in certain ordinances and in the temporal affairs of the Church. "The power and authority of the lesser or Aaronic Priesthood is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the Gospel--the baptism of repentance for the remission of sins;" also to sit as a common judge in Israel. The bishopric is the presidency of the Aaronic Priesthood, and holds the keys or authority of the same. "The office of a bishop is in administering all temporal things." First-born sons, literal descendants of Aaron, have a legal right to the bishopric. No other man has a legal right to the presidency of this Priesthood, and a first-born descendant of Aaron must be designated by the First Presidency of the Melchisedek Priesthood, "and found worthy, and anointed, and ordained under the hands of this presidency," before he is legally authorized to officiate in the Priesthood. "But as a high priest of the Melchisedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power under the hands of the First Presidency of the Melchisedek Priesthood." A bishop who is a first-born descendant of Aaron can sit as a common judge in the Church without counselors, except when a president of the High Priesthood is tried. But a {436} bishop from the High Priesthood must not sit as a judge without his two counselors. In both cases the jurisdiction of bishops is original, but not exclusive. Over all the other bishops in the Church there is a presiding bishop, with two counselors. William B. Preston is the present presiding bishop, and Robert T. Burton and John R. Winder are his counselors. The duties of a priest are "to preach, teach, expound, exhort, and baptize, and administer the sacrament, and visit the house of each member, and exhort them to pray vocally and in secret, and attend to all family duties; and he may ordain other priests, teachers, and deacons; and he is to take the lead of meetings when there is no elder present; but when there is an elder present he is only to preach, teach, expound, exhort, and baptize, and visit the house of each member, exhorting them to pray vocally and in secret, and attend to all family duties. In all these duties the priest is to assist the elder, if occasion requires." The duties of a teacher are "to watch over the Church always, and be with and strengthen them, and see that there is no iniquity in the Church, neither hardness with each other, neither lying, backbiting, nor evil speaking; and see that the Church meet together often, and also see that all the members do their duty; and he is to take the lead of meetings in the absence of the elder or priest." The duties of a deacon are to assist the teacher in his duties in the Church, if occasion requires. But deacons have more especially to do with temporalities and are expected to see that the meeting houses are in comfortable condition for the use of the officers and members of the Church in their various meetings. It is also the duty of the deacons, under the direction of the bishops, to look after the welfare of the poor, and endeavor to supply their necessities. Teachers and deacons are "appointed to watch over the Church, to be standing ministers unto the Church." "But neither teachers nor deacons have authority to baptize, administer the sacrament, or lay on hands. They are, however, to warn, expound, exhort, and teach, and invite all to come unto Christ." No man can hold any office in the Priesthood, in either kind, unless by authoritative call and ordination, or by special appointment of God. As a general rule, though with some limitations, an officer in the Priesthood has power to ordain men to the same office {437} that he holds, when the candidates are properly called and vouched for. ORGANIZATION. The First Presidency of the Church, also known as the First Presidency of the High Priesthood, consists of a president and two counselors. Wilford Woodruff is the present president, and George Q. Cannon and Joseph F. Smith are his two counselors. It is the duty of the First Presidency to preside over the affairs of the Church, and they can officiate in any or all of its offices. "Of the Melchisedek Priesthood, three presiding high priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the Church, form a quorum of the presidency of the Church." "The duty of the President of the office of the High Priesthood is to preside over the whole Church, and to be like unto Moses." "Yea, to be a seer, a revelator, a translator, and a prophet, having all the gifts of God which he bestows upon the head of the Church." The Twelve Apostles are a traveling presiding high council, next in order of authority to the First Presidency. On the death of the President of the Church, the presiding authority falls on the next council in precedence, which is the council of the Twelve Apostles, and continues with that council until another First Presidency is installed. The presidency of the council of the Twelve Apostles is decided by seniority or ordination. The duties of the Twelve Apostles are to preach the Gospel and build up the Church and regulate the affairs of the same in all nations, under the direction of the First Presidency. It is the privilege and duty of the council of the Twelve Apostles, when sent out, to open the Gospel door to the various nations of the earth, and, when they need assistance, it is their duty to call preferentially on the Seventies to fill the calls for preaching and administering the Gospel. The Seventies are organized into various councils of seventy, commonly termed quorums. Each council of seventy has seven presidents, chosen out of the seventy, one of the seven presiding over the others and over the whole seventy. The seven presidents of the first council of seventies also preside over all the councils of seventies. There are now one hundred and three councils of seventies, seventy members in each council when it is full. In each Stake of Zion the High Priesthood assemble in council at stated times, perhaps once a month, for counsel and {438} instruction in their duties, with a president and two counselors presiding over them. Elders are organized in councils of ninety-six, each council with a president and two counselors. Priests are organized in councils of forty-eight, each with a president and two counselors. This president must be a bishop. Teachers are organized in councils of twenty-four, each with a president and two counselors. Deacons are organized in councils of twelve, each with a president and two counselors. At the gathering places of the Latter-day Saints, the branches of the Church are organized into Stakes of Zion. In Utah these stakes are generally, but not necessarily, coextensive with counties. Each stake has a president, with his two counselors, and has also a high council, consisting of twelve high priests. The president of a stake, with his two counselors, presides over the high council of that stake. The jurisdiction of the high council of a stake is appellate in most cases, but original in some. The decisions of a high council are usually, but not invariably, final. On an appeal from the decision of a high council, a hearing and decision can be had from a general assembly of the various councils of the Priesthood, which is the end of controversy in the Church, but such appeals are very rarely taken. The jurisdiction of all councils in the Church is ecclesiastical, extending to fellowship and standing only, the extreme judgment in all cases being excommunication. Each stake is divided into an irregular number of wards, over each of which a bishop, with his two counselors, presides. Each ward has its own meeting house, as a rule. Each stake has also its own meeting house generally, for the holding of conferences and other meetings. In Utah and adjacent Territories and States there are thirty-two stakes, comprising about four hundred and twenty-five bishops' wards. Salt Lake City is divided into twenty-two wards, the usual size of each of which is a square of nine ten-acre blocks, though most of the wards in the outskirts are considerably larger. Each stake as a rule holds a quarter-yearly conference, usually continuing two days. The church holds two general conferences yearly. They are held almost invariably in April and October, commencing on the sixth day of each of those months, and generally lasting three or four days. Occasionally special general conferences are held. {439} DOCTRINES. The Latter-day Saints believe in the Bible as an inspired record of the dealings of God with men in the eastern hemisphere, and consequently believe in the creation or organization of the heavens and the earth by the word of God. They believe that God placed Adam and Eve in the Garden of Eden, and that they were cast out therefrom for transgression, thereby bringing suffering and death into the world, including banishment from the presence of God. That Jesus Christ was the Son of God, and that by his death he made atonement for the sins of Adam and of the whole world, so that men, by individual acceptance of the terms, can have their own sins forgiven or remitted and be reconciled to God. That in order to obtain this forgiveness or remission and reconciliation, men must have faith in God and in Jesus Christ, repent of and forsake their sins, be baptized for the remission of them, have hands laid upon them by authorized ministers for the reception of the Holy Ghost, and live a pure life, keeping the commandments of God and walking in holiness before him. That members of the Church should partake of the Sacrament of the Lord's Supper, at stated times, and assemble frequently to worship God and to be instructed in regard to their duties and privileges. That it is the duty of the members of the Church to pay first a tenth part of their property, and afterward a tenth of their increase or income for the advancement of the work of God. That revelations from God and miraculous manifestations of his power were not confined to the apostolic and earlier ages, nor to the eastern hemisphere, but may be enjoyed in this age or in any dispensation or country. That the Book of Mormon and the Doctrine and Covenants of the Church of Jesus Christ of Latter-day Saints are revelations from God, the former being an inspired record of his dealings with the ancient inhabitants of this continent and the latter consisting of revelations from him in this dispensation. That he gave revelations to Joseph Smith and inspired him to translate the Book of Mormon and to organize the Church of Christ anew upon the earth in our day. {440} That this is the dispensation of the fulness of times, in which all things will be gathered together in one, both which are in heaven and which are on the earth. That the Gospel must be preached in all the world for a witness, and then the end shall come. That those who believe in the Gospel and receive the testimony of the servants of God should gather themselves together as one people upon this continent, to build up communities, cities, and temples to the name of the Lord, and to establish Zion, that they may escape the judgments which God is about to send upon the wicked, and be prepared for the coming of Jesus Christ to take upon him his power and reign on the earth as King of kings and Lord of lords. That men and women should not indulge in the lusts of the flesh, and thereby corrupt, debase and destroy themselves and others. That marriage, whether monogamic or polygamic, is honorable in all, and the bed undefiled, when such marriage is contracted and carried out in accordance with the law of God. That the ten commandments are as binding now as when delivered to Moses on Mount Sinai, and that the two supreme commandments, into which Jesus Christ resolved the ten, are, with the ten, as binding now as when he was upon the earth in the flesh; which two commandments are as follows: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it. Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." That every man is free to accept or reject the Gospel, but that he cannot receive remission of sins, nor be reconciled to God, nor enjoy eternal life in his presence, on any other terms than obedience to the Gospel. That men will be rewarded or punished according to their works, whether good or evil. That the dead, who did not obey the Gospel in this life, can hear and accept of it in the spirit world, their mortal relatives or friends attending to the ordinances of the Gospel in their behalf. That all mankind will be resurrected from the dead and will come forth to judgment and receive either reward or punishment, which will be various in degree, according to capacity, merit, and demerit. That the earth glorified will be the dwelling place of resurrected, glorified and immortal beings, who will have {441} previously passed their mortal probation thereon, and that they will dwell upon it forever in the light and knowledge and glory of God. ORDINANCES. There are certain ordinances connected with the Gospel, most of which are essential to complete salvation, and all are desirable to be observed under proper circumstances. The first ordinance is the baptism of water for the remission of sins. "Baptism is to be administered in the following manner unto all those who repent: The person who is called of God, and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented him or herself for baptism, and shall say, calling him or her by name, 'Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.' Then shall he immerse him or her in the water, and come forth again out of the water." Baptism is analogous to the door of the Church. No person can become a member without baptism, and no person is eligible for baptism without repentance of sins committed. Consequently the candidate must have arrived at the years of accountability, and be capable of repentance. "All those who humble themselves before God, and desire to be baptized and come forth with broken hearts and contrite spirits, and witness before the Church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the spirit of Christ unto the remission of their sins, shall be received by baptism into his Church." Children are eligible for baptism on attaining the age of eight years, previous to which age they are not considered accountable before God for their transgressions. No person who has been excommunicated from the Church can be re-admitted without repentance and baptism as at the first. Baptism for the dead is administered in a similar manner to baptism for the living, a living person acting as proxy for the dead person on whose account the baptism is administered. After baptism the candidates are confirmed members of the Church by the laying on of hands, that they may receive the Holy Ghost. The duty of "every member of the Church of Christ having {442} children, is to bring them unto the elders, before the Church, who are to lay their hands upon them in the name of Jesus Christ, and bless them in his name." The laying on of hands is an ordinance also in the giving of patriarchal or other blessings to members of the Church, in ordination to office in the Priesthood, in setting persons apart to particular duties or callings or missions, and in administering to the sick in connection with anointing with consecrated oil and the prayer of faith. In regard to the ordinance or sacrament of the Lord's Supper, the members of the Church are required to meet together often to partake of the bread and wine (or water, when pure home-made grape wine cannot be had) in remembrance of the Lord Jesus. An elder, a bishop or a priest can administer it. Usually the officer officiating breaks the bread into small pieces, kneels with the members of the Church assembled, and calls upon God, the Father, in solemn prayer, saying, "O God, the eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the eternal Father, that they are willing to take upon them the name of thy Son, and always remember him and keep his commandments which he has given them, that they may always have his Spirit to be with them. Amen." After the members have partaken of the bread, the person officiating takes the cup and engages in prayer, saying, "O God, the eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this wine [or water] to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God, the eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen." There is also the ordinance of marriage. No person has authority to preach the Gospel, or administer in any ordinance thereof, unless he holds the Priesthood, and then to administer only in such ordinances as the particular office to which he has been ordained empowers him and often only by special calling and appointment. HISTORY. In the spring of 1820, God the Father and his Son Jesus Christ appeared in vision to Joseph Smith, at Manchester, {443} Ontario County, New York, while he was praying for wisdom. During several years following he enjoyed the ministration of angels, and received from them much instruction in the things of God. On the 22d of September, 1827, an angel of the Lord delivered into his hands the metal plates which contained the ancient record known as the Book of Mormon, engraved in reformed Egyptian characters, and hid in the earth by divine direction about fourteen hundred years ago. In 1829 the plates were shown by an angel to three witnesses. Afterward eight witnesses saw them, and handled some of them. The testimony of these eleven witnesses is published with the Book of Mormon. With the plates was found a Urim and Thummim, consisting of two transparent stones set in the rim of a bow fastened to a breastplate, by means of which Joseph Smith translated the record into English by the gift and power of God. On the 15th of May, 1829, John the Baptist appeared to Joseph Smith and Oliver Cowdery, laid his hands upon them, and ordained them to the Aaronic Priesthood, in the following words: "Upon you, my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer an offering unto the Lord in righteousness." The same year the ancient apostles, Peter, James and John appeared to them and ordained them to the apostleship of the Melchisedek Priesthood. On the 6th of April, 1830, the Church of Jesus Christ of Latter-day Saints was organized, with six members, at Fayette, Seneca County, New York, by Joseph Smith, then twenty-four years old, who was instructed and empowered to that purpose by revelation from God. The Book of Mormon was printed at Palmyra, New York, and published the same year. The Church rapidly increased in numbers and many located at Kirtland, Ohio. In 1831, a settlement was made at Independence, Jackson County, Missouri, and in a few years in several other counties in that State. On February 14, 1835, the first council of the Twelve Apostles was chosen. On the 28th of the same month the first council of Seventies was selected. After being mobocratically driven from county to county, {444} the Latter-day Saints were finally expelled from Missouri in 1838. Many of them soon after found a refuge at Commerce, (afterward named Nauvoo) and vicinity, in Illinois, which speedily became a comparatively large and prosperous city. But persecution of the Latter-day Saints was shortly recommenced, and on the 27th of June, 1844, when under the express pledge of Thos. Ford, Governor of the State, for their safe keeping, Joseph Smith and his brother Hyrum were shot and killed, and John Taylor was severely wounded, at Carthage, by a mob with faces blackened. At the time of his death Joseph Smith was President of the Church, and Hyrum Smith was Patriarch. On the death of Joseph Smith, the council of the Twelve Apostles, with Brigham Young as their president, became the presiding council in the Church. In consequence of continued mobocratic outrages and threats, the Church determined to leave Nauvoo and go west to some far distant place where they hoped to be permitted to live in peace. Brigham Young and one thousand families left Nauvoo in February and the early spring of 1846, arriving at Council Bluffs, Iowa, in July of that year, where the Mormon Battalion of five hundred men was called for by the Federal Government, and raised to aid in the war against Mexico. In September following, the Latter-day Saints remaining in Nauvoo, including the aged, infirm, poor, and sick, were attacked by an armed mob, despoiled of most of their property, driven across the river, and otherwise outrageously and inhumanly abused. In the spring of 1847, Brigham Young and a company of pioneers (one hundred and forty-three men, three women and two children) started across the great plains and the Rocky Mountains. They arrived in Salt Lake Valley July 24th, of the same year, and immediately founded Great Salt Lake City, now Salt Lake City, subsequently making other settlements and building cities all over the Territory of Utah and extending into the Territories and States adjoining. The pioneers were followed by seven hundred wagons in the fall of the same year, and by many emigrants of Latter-day Saints every year since. On the 27th of December, 1847, a First Presidency was accepted, consisting of Brigham Young, president, with Heber C. Kimball and Willard Richards, counselors. In 1857, in consequence of false and malicious reports, President Buchanan sent an army to Utah to operate inimically {445} to the inhabitants. But the army was unable to enter Salt Lake Valley that year. In the spring of 1858, the people of Salt Lake City and the country adjacent left their homes, with the view of burning them, and traveled southward. But amicable arrangements were soon made, most of the people returned to their homes, and the army found itself with nothing to do, until the secession of the Southern States, when its commander and other officers took the side of the south, and the rank and file were sent to fight on the side of the north. The army came to Utah to despoil and destroy, but God overruled things and caused it to greatly aid the people, materially and financially, to build up and develop the Territory, and they have prospered ever since, although some federal officials and other unprincipled characters have many times endeavored to oppress them and accomplish their overthrow. On the 29th of August, 1877, Brigham Young died, and the direction of the Church fell upon the council of the Twelve Apostles, with John Taylor presiding. On the 10th of October, 1880, a First Presidency of the Church was accepted, consisting of John Taylor, president, and George Q. Cannon and Joseph F. Smith, his counselors. On the death of President Taylor, which occurred July 25, 1887, the Twelve Apostles, with Wilford Woodruff as president, became the presiding council in the Church. On April 7, 1889, another First Presidency was accepted, with Wilford Woodruff as president and George Q. Cannon and Joseph F. Smith as his counselors. On the 14th of March, 1882, incited by most abominable lies and slanders, Congress passed the unconstitutional and infamous Edmunds bill, destroying the liberties of the people of the Territory and putting all registration and election and many appointive matters in the hands of an oligarchal commission or returning board, consisting of five irresponsible appointees of the President, at a cost to the country of much more annually than the appropriation for the Territorial legislature biennially. On the 19th of April of the same year, the House of Representatives refused to permit the legally elected delegate from Utah to take his seat, and declared the same vacant. On the 5th of August following, in consequence of representations made by the three federal judges of the Territory, Congress passed a law authorizing the Governor to appoint men to fill vacancies resulting from the failure of the August election, which fell through because of the passage of the {446} Edmunds bill. The actual vacancies under this law were very few, yet Governor Murray, with his characteristic unscrupulousness, resolved to wrest the law so as to make a fell swoop of nearly all the offices in the Territory, and thus wrench them out of the hands of the people and their lawfully elected officers and representatives, and give them into the hands of his own partisans, the bitter enemies of the people. Consequently, he arbitrarily interpreted the new law to vacate nearly all the offices of the twenty-four counties in the Territory, said offices numbering between two and three hundred, besides some other local and some Territorial offices, and proceeded, by and with the advice and consent of nobody, probably, but his own prejudiced and wicked self, to make appointments to fill these offices, thus despotically assuming to exercise a far greater stretch of power than is exercised by the President of the United States, and correspondingly despoiling the people of their constitutional, organic, lawful, and vested right to official representation. This same Governor Murray, in direct violation and open defiance of the law, had previously refused to count eighteen thousand lawful votes for the people's candidate for delegate to Congress, in order that he might illegally give the certificate of election to one of his own partisans, who received less than fourteen hundred votes, and thus corruptly and ruthlessly deprive the eighteen thousand citizens of their right of suffrage. Congress refused to sanction this outrageous tampering with the ballot box, this wholesale spoliation, and rejected the bogus certificate. Yet the unprincipled Governor, who attempted this iniquitous tampering and spoliation and gave the certificate to the man who was not elected, but refused to give one to the man who was elected by an overwhelming majority, was sustained in his partiality, presumption and wickedness by no less than three several presidents of these United States, and consequently the longsuffering people of the Territory had to endure the incubus of his unwelcome and pernicious presence and the aggravated infliction of his usurpative and demoralizing gubernatorial rule. In the second full week in September of the same year, the five federal commissioners had a registration of voters throughout the Territory, expurging from the old lists the names of all those who did not appear and be re-registered, and of others who did appear. Many Latter-day Saints, men and women of excellent character, peaceable, industrious, order-loving, and law-abiding citizens, some of them three or four score years {447} old, and who had been accustomed to vote unchallenged from their youth up, were not allowed to be re-registered, though eligible under the law, and not liable to any legal punishment in any court in the country, because no crime of any kind could be lawfully charged against them. On the other hand, adulterers and libertines, well known and acknowledged to be such, married men who confessed to living with other women, and notorious public prostitutes were freely registered. The same week a number of rabid anti-Mormons conspired to overthrow the right of women to be registered and to vote. Such an obnoxious character had Governor Murray obtained among the people, that he was almost universally believed to be one of the chief of the conspirators and instigators in this ungallant, unmanly, and ineffably mean spirited attempt to abolish woman suffrage in Utah. But the judges in all the district courts in the Territory decided that the woman suffrage law was valid. In March, 1886, Governor Murray, for his unreasonable and obstructive conduct, was virtually removed from office by President Cleveland, or, in other words, was invited to resign. During his whole gubernatorial term he had persistently shown his prejudice against and enmity towards the Latter-day Saints, and had sought to deprive them of their liberties, rob them of their rights, and create a conflict between them and the federal government, which last the people had sufficient good sense to prevent, notwithstanding the many aggravating provocations. He was succeeded by Caleb W. West, not much of an improvement on his predecessor. Governor West commenced by offering amnesty to all the prisoners in the penitentiary, under the infamous Edmunds law, who would "promise to obey the law as interpreted by the courts," an insulting and degrading offer that was respectfully declined, as they could not bind themselves to accept all the partisan and persecutive vagaries of the courts. Governor West was succeeded in 1889 by A. L. Thomas, who soon announced himself as decidedly in favor of still further restricting government of the people, by the people, for the people, by recommending that more local officers should be appointed "by some federal agency," instead of continuing to be elected by the people. The last eight, and especially the last six, years have been chiefly notorious for the outrageous and desperate attempts of the anti-Mormon party, through congressional legislation and the courts, to crush and destroy the church, and persecute, {448} distress, and despoil the members thereof. The details are too profuse to be related here, and therefore must be referred to but briefly and mostly in a general way. It seems to have been a settled leading idea of most, yet not quite all, of the federal officers appointed and sent to Utah, that the almost sole purpose of their appointment was to destroy the church as a religious body, and especially the political power of the members, and to despoil them in every possible way, preferably under some sort of color of law. A strange thing in a free country, in this much vaunted land of liberty and equal rights par excellence. In regard to federal officials, or to officials appointed by "some federal agency," the usual course is to select and appoint those who are prejudiced and who cherish animosity against the Latter-day Saints, and who antagonize them on all possible occasions. If by any fortunate accident a fair-minded man is appointed, he is either so badgered and worried by the anti-Mormon element as to cause him to resign in disgust, or every effort is made to effect his early removal from office, so that the courts and all offices under federal or anti-Mormon influence become mere partisan machinery for oppressing and despoiling the Latter-day Saints. The Utah Commission, that costly superfluity, which probably causes the country an expenditure of $50,000 per annum to enable the commission to supersede local self-government so far as it can, makes its annual report to the federal government in which one thing is surely manifest--the attempt to increase its own powers and to secure further legislation restrictive of the privileges, powers, rights, and liberties of the people. Under such circumstances the commission is entitled to no more respect than the law demands. There really never has been any more use for such a commission than for the fifth wheel to a wagon; not so much, for an extra wheel would come in useful if one of the four was broken, but the Utah Commission has been from the beginning absolutely of no necessity nor utility whatever. It has been an extravagant and criminal waste of the people's money, an excrescence on the body politic, a libel on popular government, a disgrace to American liberty. Some of the unrighteous decisions of the commission have been virtually reversed by the Supreme Court of the United States, though even that august tribunal can not be said to be forward in doing even and exact justice towards the Latter-day Saints. Indeed in all the courts under federal jurisdiction, or under anti-Mormon influence, the justice that is done to the Latter-day Saints is such as can {449} hardly be avoided under the law, and even the law is frequently so one-sidedly construed and technically twisted and distorted as to become a mere mockery of justice, which, on the contrary, should be the foundation, spirit, substance, object, and end of all law. Utah and Idaho are disgraced with religious test oaths, through federal and anti-Mormon agency. Arizona had such a law, but to her credit be it said that she repealed it, though some Mormon-eaters want another enacted. Nevada made a law disfranchising the Latter-day Saints, but the Supreme Court decided that it was unconstitutional. In Idaho a Latter-day Saint is debarred, because of his religion, from voting or holding office, and the new state constitution prohibits him from sitting on juries. In Utah the federally appointed judges have decided that an alien Latter-day Saint cannot be naturalized, solely on account of his religion. The appointment of the chief justice who concurred in that decision, was afterwards confirmed by the United States Senate, the Senate thus sanctioning persecution for religious and conscience' sake. The attempt is also made to prohibit even native-born Latter-day Saints from taking up land, and threats are freely made that disability to hold real estate will follow. Then perhaps the right to live will be denied, as in the case of our Savior, Jesus Christ. The law known as the Poland bill gave federal and local agency equal power in arranging the jury list, but that show of justice is now gone, and all jurors are chosen by federal agency, resulting in jury lists and juries from which Latter-day Saints are excluded, so that they are tried, not by juries of their peers, but by juries of prejudiced, political and religious partisans and open and avowed enemies. What confidence can any man have in getting justice from a court where judge and juries and prosecuting and executive officers are well known to be unscrupulous partisans and bitter enemies of the accused? Among the judicial infamies perpetrated against the Latter-day Saints was the diabolical Dickson-Zane doctrine of segregation, by which a man charged with a misdemeanor could be kept in prison all his life. This doctrine, as well as its near akin doctrine that the same misdemeanor could be divided into two or more offenses, with two or more different sentences of punishment, was overthrown by the Supreme Court of the United States. In the administration of recent federal law, the courts in 1887 took possession of the Latter-day Saints' Perpetual Emigrating {450} Fund, a charitable institution for the assistance of worthy emigrants, and seized real and personal estate belonging, or supposed to belong, to the Church, and estimated to be worth about a million dollars. Some of its own property was then rented to the Church, the federal agency requiring and receiving the rent. Now, if the federal government sets the demoralizing example of robbing the people of their property, what else can be expected than that the people will follow the example of the government and freely rob one another, until this will become a nation of sixty or a hundred million people, mostly thieves? If the Latter-day Saints are to be robbed, then why not the Catholics, Episcopalians, Baptists, Methodists, Presbyterians, or any other religious society? If any religious society, why not any civil society, until theft becomes common business throughout the land? For, do it under cover of law, or call it confiscation, or by any other name, it will smell as bad, it will still be theft in every essential element. Much more might be said of the endless persecutive enormities perpetrated through federal agency toward the Latter-day Saints. But the subject grows with the handling, and time and space would fail for an adequate portrayal of the facts, the disfranchisement of all women, and of those men who had more than one wife; the numerous day and night raids of peaceable towns and settlements; the vexatious arrests; the frivolous and spiteful charges preferred; the outrageous bonds required in cases of misdemeanor, running from $1,000 to $10,000, and even to nearly $50,000; the multitude of convictions, numbering between one and two thousand, some without any and many with very slight evidence; the high penalties inflicted in most cases, with regrets at the inability of the court to inflict still higher; the dragging of delicate women into court and compelling them to testify against their husbands, and sending them to prison for refusal; deputy marshals with impunity shooting at and even killing men only charged with misdemeanor; straining the law so that a man could safely live in the same house with a whore, but not with his reputed wife, nor could hardly look over the fence at her house or her garden, or sit on the fence while she passed by; refusing to prosecute lewd and lascivious anti-Mormons, but imprisoning Latter-day Saints who informed on them; the voluntary exile for years of many who had no confidence in the justice of the courts; the enormous expense, amounting to millions of dollars, incurred, in one way or another, in these persecutive proceedings, all wrung {451} from a sober, industrious, God-fearing, but abused, slandered, and persecuted community, and wholly, solely and entirely on account of their religion. For a time the plea was put forth by their persecutors that plurality of wives was the only cause of the enmity against the Latter-day Saints. Now that plea is being withdrawn, and it is shamelessly declared that nothing short of the destruction of the church and the abandonment of their religion by the persecuted, will satisfy the ungodly and tyrannical demands of their oppressors. It is shocking to have such a tale to tell in this everywhere and all the time boasted land of liberty, in this last quarter and almost last decade of the nineteenth century. But the worst thing is yet to be said, and that is, that the tale is true, every word of it. It is a sad, a discouraging commentary on the much be-lauded civilization of this latest age, which has been the hope, but which promises to be the disappointment, of all the ages. When justice fails, and fails so grievously, the heavens mourn. For all this has not been happening in Dahomey, or Timbuctoo, or Persia, or Turkey, or Russia, or in any country in the old and effete eastern hemisphere, but, let it be reiterated, in these United States of America, in this new and progressive world, in this free and happy land, at this late date in the world's history. Sackcloth and ashes ought to be in brisk demand, for a long time to come, in this highly favored nation. That is the fitting garb, and should be the only wear, in memory of strangled Liberty. During the last twenty-eight years, about four thousand missionaries, and previously, since the organization of the church, probably about one thousand five hundred more, have been sent to the various nations to preach the Gospel, besides hundreds of native Elders, traveling and preaching more locally in the several missions thus established. Missionary Elders went to Canada as early as 1833; England in 1837; Wales, Scotland, Isle of Man, Ireland, Australia and East Indies in 1840; Palestine in 184l, Elder Orson Hyde passing through the Netherlands, Bavaria, Austria, Turkey and Egypt, on his way; Society Islands in 1844; the Channel Islands and France in 1849; Denmark, Sweden, Italy, Switzerland and the Sandwich Islands in 1850; Norway, Iceland, Germany and Chili in 1851; Malta, the Cape of Good Hope, Burmah and the Crimea in 1852; Gibraltar, Prussia, China, Ceylon and the West Indies in 1853; Siam and Turkey in 1854; Brazil in 1855; the Netherlands in 1861; Austria in 1864; Mexico in 1877; the Samoan Islands in 1888. {452} Previous to the settling of the Church in Salt Lake Valley, about five thousand Latter-day Saints had emigrated from Europe to America, mostly to Nauvoo. Since that time the emigration of Latter-day Saints from Europe has amounted to nearly eighty thousand souls, making an average of nearly two thousand annually, most of them coming to Utah. The Book of Mormon was published in England in 1841; in Danish in 1851; in Welsh, French, German and Italian in 1852; in Hawaiian in 1855; in Swedish in 1878. Several years ago it was translated into Hindostanee and into Dutch. In 1875 portions of it were published in Spanish, and the whole of it in 1886. Last year it was published in the Maori language. The Book of Doctrine and Covenants of the Church, in addition to numerous editions in English, in America and England, was published in Welsh in 1851, Danish in 1852, German in 1876 and Swedish in 1888. Many regular periodicals, advocating the doctrines of the Church, have been published in America, England, Wales, Denmark, Sweden, France, Germany, Switzerland, Australia and India. Hundreds of thousands, perhaps millions, of other books and tracts have been published by the Elders in various languages in the different quarters of the globe. The following temples to the Lord have been built by the Latter-day Saints: Kirtland, Ohio, 80 by 60 feet; corner stones laid July 23, 1833; dedicated March 27, 1836. Nauvoo, Illinois, 128 by 88 feet; corner stones laid April 6, 1841; dedicated October 5 and November 30, 1845, and February 8 and April 30 and May 1, 1846; burned by an incendiary November 19, 1848. St. George, Washington County, Utah, 142 by 96 feet; corner stones laid March 10, 1873; dedicated January 1, 1877. Logan, Cache County, 171 by 95 feet, with an annex to the north 88 by 36 feet; corner stones laid September 17, 1877; dedicated May 17, 1884. Manti, Sanpete County, 172 by 95 feet, with an annex to the north 85 by 40 feet; corner stones laid April 14, 1879; dedicated May 21, 1888. The temple at Salt Lake City, 186 by 99 feet, is unfinished; corner stones laid April 6, 1853. The site for a temple was dedicated at Independence, Jackson County, Missouri, August 3, 1831. The corner stones of a temple, 110 by 80 feet, were laid at Far West, Caldwell County, Missouri, July 4, 1838. {453} PLAIN TALK TO PARENTS. PARAGRAPHS TAKEN FROM THE WRITINGS OF APOSTLE ORSON PRATT, IN _THE SEER_, 1853. Let that man who intends to become a husband, seek first the kingdom of God and its righteousness, and learn to govern himself, according to the law of God; for he that cannot govern himself cannot govern others. Let him dedicate his property, his talents, his time, and even his life to the service of God, holding all things at His disposal, to do with the same, according as He shall direct through the counsel that He has ordained. In selecting a companion, let him look not wholly at the beauty of the countenance, or the splendor of the apparel, or the great fortune, or the artful smiles, or the affected modesty of females; for all these, without the genuine virtues, are like the dew-drops which glitter for a moment in the sun and dazzle the eye, but soon vanish away. But let him look for a kind, amiable disposition; for unaffected modesty; for industrious habits; for sterling virtue; for honesty, integrity, and truthfulness; for cleanliness in person, in apparel, in cooking, and in every kind of domestic labor; for cheerfulness, patience, and stability of character; and above all, for genuine religion to control and govern her every thought and deed. You should remember that harsh expressions against your wife, used in the hearing of others, will more deeply wound her feelings than if she alone heard them. Reproofs that are timely and otherwise good, may lose their good effect by being administered in the wrong spirit; indeed, they will most probably increase the evils which they are intended to remedy. Do not find fault with every trifling error that you may see, for this will discourage your family, and they will begin to think that it is impossible to please you; and, after a while, they will become indifferent as to whether they please you or not. How unhappy and extremely wretched is that family where {454} nothing pleases--where scolding has become almost as natural as breathing. Let each mother commence with her children when young, not only to teach and instruct them, but to chasten and bring them into the most perfect subjection; for then is the time that they are the most easily conquered, and their tender minds are the most susceptible of influences and government. Many mothers from carelessness, neglect their children, and only attempt to govern them at long intervals, when they most generally find their efforts of no lasting benefit; for the children having been accustomed to having their own way, do not easily yield; and if peradventure they do yield, it is only for the time being, until the mother relaxes again into carelessness when they return again to their accustomed habits; and thus by habit they become more and more confirmed in disobedience, waxing worse and worse, until the mother becomes discouraged and relinquishes all discipline, and complains that she cannot make her children mind. The fault is not so much in the children, as in the carelessness and neglect of the mother when the children were young. It is she that must answer, in a degree, for the evil habits and disobedience of the children. She is more directly responsible than the father; for it cannot be expected that the father can always find time, apart from the laborious duties required of him, to correct and manage his little children who are at home with their mother. * * * Some mothers, though not careless, and though they feel the greatest anxiety for the welfare of their children, yet, through a mistaken notion of love for them, forbear to punish them when they need punishment; or if they undertake to conquer them, their tenderness and pity are so great that they prevail over the judgment, and the children are left unconquered, and become more determined to resist all future efforts of their mothers, until, at length, they conclude that their children have a more stubborn disposition than others, and that it is impossible to subject them to obedience. In this case, as in that of neglect, the fault is the mother's. The stubbornness of the children, for the most part, is the effect of the mother's indulgence, arising from her mistaken idea of love. By that which she calls love, she ruins her children. Children between one and two years of age are capable of being made to understand many things; then is the time to begin with them. How often we see children of that age manifest much anger. Frequently by crying through anger, they that are otherwise healthy, injure themselves. It is far better in such instances, for a mother to correct her child in a gentle manner, though {455} with decision and firmness, until she conquers it, and causes it to cease crying, than to suffer that habit to increase. When the child by gentle punishment has learned this one lesson from its mother, it is much more easily conquered and brought into subjection in other things, until finally, by a little perseverance on the part of the mother, it learns to be obedient to her voice in all things; and obedience becomes confirmed into a permanent habit. Such a child trained by a negligent or over-indulgent mother, might have become confirmed in habits of stubbornness and disobedience. It is not so much in the original constitution of children as in their training, that causes such wide differences in their disposition. It cannot be denied that there is a difference in the constitution of children even from their birth; but this difference is mostly owing to the proper or improper conduct of parents, as before stated; therefore, even for this difference, parents are more or less responsible. If parents, through their own evil conduct, entail hereditary dispositions upon their children, which are calculated to ruin them, unless properly curtailed and overcome, they should realize, that for that evil they must render an account. If parents have been guilty in entailing upon their offspring unhappy dispositions, let them repent, by using all diligence to save them from the evil consequences which will naturally result by giving way to those dispositions. The greater the derangement, the greater must be the remedy; and the more skillful and thorough should be its application, until that which is sown in evil is overcome and completely subdued. In this way parents may save themselves and their children, but otherwise there is condemnation. Therefore we repeat again, let mothers begin to discipline their children when young. Do not correct children in anger. An angry parent is not as well prepared to judge of the amount of punishment which should be inflicted upon a child, as one that is more cool and exercised with reflection, reason and judgment. Let your children see that you punish them, not to gratify an angry disposition, but to reform them for their good, and it will have a salutary influence. They will not look upon you as a tyrant, swayed to and fro by turbulent and furious passions; but they will regard you as one that seeks their welfare, and that you only chasten them because you love them, and wish them to do well. Be deliberate and calm in your counsels and reproofs, but at the same time, use earnestness and decision. Let your children know that your words must be respected and obeyed. Never deceive your children by threatenings or promises. Be careful not to threaten them with a punishment which you {456} have no intention of inflicting, for this will cause them to lose confidence in your word; besides, it will cause them to contract the habit of lying. When they perceive that their parents do not fulfill their threatenings or promises, they will consider that there is no harm in forfeiting their word. Think not that your precepts concerning truthfulness will have much weight upon the minds of your children, when they are contradicted by your examples. Be careful to fulfill your word in all things in righteousness and your children will not only learn to be truthful from your example, but they will fear to disobey your word, knowing that you never fail to punish or reward according to your threatenings and promises. Let your laws, penalties and rewards be founded upon the principles of justice and mercy, and adapted to the capacities of your children; for this is the way that our heavenly Father governs His children, giving to some a Celestial, to others a Terrestrial, and to others still a Telestial law, with penalties and promises annexed according to the conditions, circumstances and capacities of the individuals to be governed. Seek for wisdom, and pattern after the heavenly order of government. Do not be so stern and rigid in your family government as to render yourself an object of fear and dread. There are parents who only render themselves conspicuous in the attribute of justice, while mercy and love are scarcely known in their families. Justice should be tempered with mercy, and love should be the great moving principle, interweaving itself in all your family administrations. When justice alone sits upon the throne, your children approach you with dread, or peradventure hide themselves from your presence and long for your absence that they may be relieved from their fear. At the sound of your approaching footsteps they flee as from an enemy, and tremble at your voice, and shrink from the gaze of your countenance, as though they expected some terrible punishment to be inflicted upon them. Be familiar with your children that they may delight themselves in your society, and look upon you as a kind and tender parent whom they delight to obey. Obedience inspired by love, and obedience inspired by fear, are entirely different in their nature. The former will be permanent and enduring, while the latter only waits to have the object of fear removed, and it vanishes like a dream. Govern children as parents, and not as tyrants; for they will be parents in their turn and will be very likely to adopt that form of government in which they have been educated. If you have been tyrants, they may be influenced to {457} pattern after your example. If you are fretful and continually scolding, they will be very apt to be scolds too. If you are loving, kind and merciful, these benign influences will be very certain to infuse themselves in to their order of family government; and thus good and evil influences frequently extend themselves down for many generations and ages. How great, then, are responsibilities of parents to their children! And how fearful the consequences of bad examples! Let love, therefore, predominate and control you, and your children will be sure to discover it, and will love you in return. Let each mother teach her children to honor and love their father, and to respect his teachings and counsels. How frequently it is the case when fathers undertake to correct their children, mothers will interfere in the presence of the children. This has a very evil tendency in many respects. First, it destroys the oneness of feeling which should exist between husband and wife; secondly, it weakens the confidence of the children in the father, and emboldens them to disobedience; thirdly, it creates strife and discord; and lastly, it is rebelling against the order of family government established by divine wisdom. If the mother supposes the father too severe, let her not mention this in the presence of the children, but she can express her feelings to him while alone by themselves, and thus the children will not see any division between them. For husbands and wives to be disagreed, and to contend, and quarrel, is a great evil; and to do these things in the presence of their children is a still greater evil. Therefore, if husband and wife will quarrel and destroy their own happiness, let them have pity upon their children, and not destroy them by their pernicious examples. {458} MY REASONS FOR LEAVING THE CHURCH OF ENGLAND AND JOINING THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. (R. M. BRYCE THOMAS, LONDON, ENG.) Previous to my visiting Salt Lake City, Utah, in the months of July and August, 1896, I knew nothing of the Church of Jesus Christ of Latter-day Saints beyond the fact that it was commonly known as the Mormon Church. During my stay of nearly a month in Salt Lake City I heard from those quite unconnected with their Church that the so-called Mormons, but whom I shall hereafter designate as "the Latter-day Saints," were the most peace-loving and quiet of people, honest, thrifty, well behaved and good citizens, and exceedingly kind to their poor, who were so well looked after that public begging was not known among them. I found that this people possessed a beautiful Temple and a very fine Tabernacle, with grounds prettily laid out and well cared for; their houses, too, were neat and picturesque, with nice gardens attached to them, while they could boast of a Tabernacle Choir of about 600 men and women, the best that I have ever heard. Everything to do with this people appeared to be most excellently managed and looked after, while their missionaries were preaching the Gospel in most parts of the world, having gone out altogether at their own cost, and at a very great sacrifice of self in all cases. The Church organization of the Saints, too, appeared to be complete and effective, and it became evident to me that they were a very interesting and extraordinary people, and I therefore decided to secure some of their books, especially the Book of Mormon, in order to learn more of their character and doctrines. This I did, and after I had read some of their publications a light seemed to dawn upon me, and I commenced to wonder if we were living in the times of the great apostasy which had been predicted in so many parts of the inspired scriptures. {459} I quote a few references to these predictions in the note below,[A] but these are by no means all. My mind expanded still more when I had carefully read through the Book of Mormon, a book which I found to be replete with divine truths and elevating principles, and which bore the very strongest testimony to the truths contained in the Bible, both in the Old and in the New Testament; a book, too, which made plain and easy of understanding so many parts of the Bible that appear at present to be vague, or regarding which the numerous sects of Christendom have set themselves against each other in argument and dispute. In that book (Book of Mormon) it was clearly stated that the great apostate church would be upon the earth when the book itself would come to light. In Revelation St. John spoke of the apostate church of the latter days as "Babylon,"[B] and as "Mystery, Babylon the great, the mother of harlots and abominations of the earth,"[C] and he added that this apostate church was to rule peoples, multitudes, nations, and tongues,[D] which would make it almost if not quite universal. [Footnote A: Isaiah 24: 1-5; Matthew 24: 4-31; Acts 20: 29, 30; II Thess. 2: 3, 8, 9, 10; I Timothy 4: 1-3; II Timothy 3: 1-5; II Timothy 4: 3, 4; Revelation, chapters 1, 2, and 3; Revelation 17: 2-5.] [Footnote B: Rev. 14: 8.] [Footnote C: Rev. 17: 5.] [Footnote D: Rev. 17: 15.] Now the question which concerned me was whether the Church of England, of which I was a member, was a portion of that church to which the Bible predictions in respect to the great apostasy referred, or whether the church of Rome or some other Christian church, was the only one alluded to. That it was a Christian church to which the texts in the Bible referred is not, I think, likely to be denied by any one; and indeed we know that even in as early days as those in which John the Revelator himself lived, he discovered the commencement of apostasy in the seven truest churches of Christians among those then existing.[E] The other branches of the then Christian church would appear to have gone altogether wrong, for these seven were, it seems, the only ones worth divine mention, and they too were becoming so corrupt even in those early days that God threatened them with complete rejection. [Footnote E: Rev. chaps. 2, 3.] In order to enable me to arrive at a just and proper conclusion, it was necessary for me to turn to the Bible as my guide, and to ascertain therefrom what constituted the primitive Church of Christ, and what were the exact doctrines and ordinances as laid down by Him and as taught and practiced by His Apostles. Having ascertained these facts, I had then {460} to compare them with the constitution of the Church of England and with the doctrines and ordinances as taught and practiced by her. It appeared to me to be quite evident that if the primitive church as planted by Jesus Christ and built up by His Apostles and servants, with all its organization and powers, had not been maintained in its completeness and perfection, or if any of Christ's doctrines had been altered, or His ordinances changed in any one respect without due authority, this could only have come about through false teachers arising in the church, as St. Paul had predicted would be the case after his days.[A] I felt that I should then be compelled to admit that the Church of England had fallen into error, and that therefore the texts in the scriptures regarding the latter day apostasy could not but refer to her as well as to the other churches of Christendom which were teaching and practicing a gospel not in accordance with that found in the Bible. And further that the following inspired prophecy of Isaiah pointed to her equally as much as to the other churches: "The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant,"[B] (or in other words apostatized). One of the Latter-day Saints has very appropriately written the following words in this connection: "It is contrary to scripture and to reason to suppose that Christ would set up two or more discordant religious systems to distract mankind, and cause strife and contention. God cannot create confusion. His mind is one, the minds of men are various, so that when we see various opposing religions in Christendom, it is conclusive evidence that men have been engaged in their invention, and that they have established but very imperfect imitations of the true church of Christ."[C] [Footnote A: II Tim. 4: 3, 4.] [Footnote B: Isaiah 24: 5.] [Footnote C: See Mormon Doctrine, 6th leaf.] The true church must always conform to the pattern of the primitive church of Jesus Christ and His Apostles in every respect, unless there is clear and undisputable authority in the scriptures for a divergence in any particular, and I have not been able to find any such authority in any portion of the New Testament. So that if the Church of England (for that is the only church with which I am concerned at present) is dissimilar in her organization or in her doctrines and ordinances from the primitive church, she can be but a very imperfect imitation of that church at best. Well, on turning to the Bible I found that the church which {461} Jesus Christ planted on earth consisted of "First apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues."[A] Elders, too, were ordained in all churches.[B] Then again evangelists and pastors are mentioned.[C] We further read why all these inspired apostles, prophets, evangelists, pastors, and teachers were absolutely necessary in the church, namely, "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."[D] St. Paul in writing to the Corinthians very clearly described the church of Christ, and he showed that not one of its members could be dispensed with without thoroughly disorganizing the body. He was then specially speaking of the various gifts of the Holy Spirit of God, which were considered so essential to the maintenance of the true church of Christ, and it will be seen that He practically forbade any one of the members of the church (Christ's body) to say of those miraculous gifts "We have no need of thee."[E] [Footnote A: I Cor. 12: 28.] [Footnote B: Acts 14: 23.] [Footnote C: Eph. 4: 11.] [Footnote D: Eph. 4: 12.] [Footnote E: I Cor. 12: 21-28.] Now I vainly look for a church of this pattern in the Church of England or in any of the other churches in Christendom, except in that of Jesus Christ of Latter-day Saints I can find no apostles, no prophets, no workers of miracles, no discerners of spirits, no gifts and no interpretations of tongues; but I find popes, cardinals and archbishops. By what authority then was the organization of Christ's church altered, and her most important members lopped off? For I have already made mention of the reasons given by St. Paul why inspired apostles, prophets, and the wonderful gifts of the Holy Spirit, were absolutely necessary in the church of Jesus Christ as founded by Him. And I fail to discover any good reason why the church should now be able to get on without them any more than it found itself able to get on without them in former times. On the contrary, I am clearly of opinion that they must be just as essential now as in days of old, and that to their absence must be attributed all the discord, ill-feeling, and confusion that reign supreme in and between the very numerous sects in Christendom, all of which profess themselves to be members of the true church of Jesus Christ. All these different sects or churches, if I may so call them, are admittedly without the miraculous gifts of the Holy Spirit spoken of by St. Paul, for they do not teach nor do they appear {462} to allow that gifts of prophecy and miracles are actually necessary in these days. Indeed, they apparently consider that these gifts are not needed at all; the very thing which St. Paul forbids them to do when he says that, in respect to the Spirit's wonderful gifts, no member of Christ's church must say, "We have no need of thee."[A] So that prophets and workers of miracles have altogether ceased to be, although I can find no authority whatever in the Bible for their ceasing to exist. Inasmuch as they were necessary "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ,"[B] how can saints now be perfected or the work of the ministry be efficiently and satisfactorily performed, or the body of Christ (the true church) be edified in these days? The Bible shows us that it was always through prophets that God revealed His will, commands, and instructions to His church under all the changing and trying circumstances through which she has had to pass since the world commenced. And it seems to me to be altogether opposed to scripture and to reason to conclude that in these admittedly evil days it is unnecessary for Him to intimate His will and commands, and to instruct His people in exactly the same way, in order that His church may continue to be guided through the great difficulties and trials that must beset her. For the teachings of Jesus Christ and His Apostles I prefer to go direct to the Bible and be guided thereby, than to go to any of the churches of Christendom which teach doctrines not in accordance therewith. For instance, Jesus Himself said that miraculous signs should follow believers,[C] but the churches do not teach this doctrine. Then again St. Paul, writing under the inspiration of the Holy Ghost, recorded that apostles and prophets were necessary in the church, not only for his days, but "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive."[D] How different this appears to be from the teachings of the various churches and sects in Christendom! In this passage of scripture which I have just quoted, St. Paul not only tells us how long apostles and prophets would be necessary in the church of Jesus Christ, but also how the church would be affected if prophecy ceased. {463} As inspired by God, he distinctly asserts that apostles and prophets would be required till we attain to perfect men, unto the measure of the stature of the fulness of Christ. I think it will be admitted that we have not reached this perfection as yet. Again, St. Paul showed that if we had no apostles and prophets, the church would be tossed to and fro, and carried about with every kind of doctrine, etc. What do we see in the churches of Christendom but this very result, when we contemplate the numerous discordant and opposing religious denominations and sects, all teaching divers doctrines and ordinances? Thus it seems evident to me that a church, devoid of inspired prophets and the miraculous gifts of the Holy Spirit, all of which played so very important a part, in the opinion of the apostles of Christ, in the primitive church, cannot possibly be anything but in error. This view is strengthened by the words of St. Peter, who tells us that the Spirit would continue to manifest His marvelous powers in the true church while the world lasted, if the people would submit themselves to the ordinances of the gospel, and obey God's commandments. He was preaching on the day of Pentecost, just after the Holy Ghost had fallen upon the assembled disciples, and had sat upon each of them in the form of cloven tongues like as of fire,[A] and he called upon all his hearers to repent, and to be baptized for the remission of their sins, and he promised them the gift of the Holy Ghost. Then he went on to say that this promise was not for those people only, but unto them and their children, and also to all who were afar off, even as many as the Lord our God should call.[B] [Footnote A: Cor. 12: 21.] [Footnote B: Eph. 4: 12.] [Footnote C: Mark 16: 17, 18.] [Footnote D: Eph. 4: 13, 14.] [Footnote A: Acts 2: 3.] [Footnote B: Acts 2: 38, 39.] Now in view of all this that I have culled from the scriptures, I cannot understand how any one has authority to say that in these days we have no need for inspired Prophets, and for those wonderful gifts of the Spirit, without which, we are told by the New Testament writers, we cannot reach to the perfected man, and to the measure of the stature of the fulness of Christ. It appears therefore quite evident to me that if I in all humility and sincerity accept the teachings of God, as made clear in the Bible, it becomes impossible for me to admit, or to flatter myself as a member of the Church of England, that any church of professing Christians on the earth, which denies the urgent need of inspired prophets and apostles, and the glorious and miraculous gifts of the Holy Spirit, can be the {464} church which Jesus Christ founded and His Apostles built up in the first days of Christianity. In fact it seems to me that where there is not sufficient faith to obtain new revelation and the ministry of angels, all of which are promised under the true Gospel, there cannot possibly be the true church of Christ. The scripture also, which is given for our instruction, tells us "Where there is no vision the people perish."[A] [Footnote A: Prov. 29: 18.] It is also logical to suppose that a church which denies the need of the miraculous gifts of the Holy Spirit cannot well have that Spirit guiding it, for the whole history of the primitive church shows us that wherever the Holy Spirit was poured down upon any one and especially on the apostles and prophets and the other ministers of Christ, He manifested Himself in prophesyings, healings, tongues and other ways. God no doubt speaks to all His children throughout the world in some measure by His Spirit, the still small voice of conscience, but the Holy Spirit in His full and wonderful manifestations, that spirit of knowledge, and wisdom, and of revelation, is only to be found where there is the true church of Christ. Again, Jesus Himself tells us that "When that spirit of truth is come, he will guide you into all truth, for he shall not speak of himself, but whatsoever he shall hear that shall he speak, and _he will show you things to come_."[B] This is the gift of prophecy. Do we see anything of this kind in the Church of England, or in the church of Rome, or in any of the numerous denominations of Christians anywhere--church and denominations which by their dissensions and different teachings go far to distract mankind and confound the earnest seekers after truth? It is when this spirit of prophecy, of healings, and of tongues is wanting that people are led by the teachings of men, darkness overspreads the world, errors begin to multiply, heresies to spring up, and nothing but a form of godliness remains while its powers are denied. [Footnote B: John 16: 13.] Again, where the Holy Spirit manifests Himself there must of necessity be unity and peace, for He is a Spirit of Unity, and Jesus Himself prayed that all His children might be one, even as He and His Father in Heaven were one.[C] [Footnote C: John 17: 11, 20 to 23.] Peter Young, an English writer, records the following comment on this prayer: "Our Lord seems to have a vision, if we may venture so to speak, of His church as one body, penetrated with the Divine Spirit, radiant with the brightness of His presence, its members living together in faith and love, the {465} kingdom of heaven upon earth, exhibiting such a spectacle of love and holiness, that the world might be led to acknowledge that they were the special objects of the Father's love." We can thus see what it is that Jesus earnestly desired and prayed for. There were no divisions and dissensions, but all were to be of one faith and doctrines as taught by Him, and one in all love and holiness of life; and a perusal of a part of the 16th chapter of St. John's Gospel will show that, just previous to His uttering this desire of His heart, Christ had promised His disciples to send them the Comforter to guide them into all truth, for, said He, "He shall receive of mine and shall show it unto you."[A] Now does it seem possible to suppose that this Spirit of Unity, this Comforter, whom Jesus Christ was to send in order to show His followers how to grow like Him, and to to guide them into all truth, can be guiding the numerous contending discordant churches of Christendom, who exhibit toward each other bitterness and hatred, which not so many years ago culminated even in the shedding of human blood! The Church of England, with which I am at present concerned, is split up into Ritualistic, High, Broad, and Low Church, all at variance more or less in their ceremonies and ordinances, and in their very teachings. Surely it would rather seem as if the church were moved upon by a spirit of discord, confusion, and evil passions than a spirit of unity, peace, and love; for if this glorious Spirit whom Jesus sent down after His ascension into heaven, were really permeating the church, we could not but clearly discern His presence in His wonderful manifestations as of old, and in the unity of faith, that the word of God leads us to expect would always prevail till the end of time, when we all should reach perfection, even to the measure of the stature of the fulness of Christ,[B] and so long, too, as there remained any on earth whom the Lord our God should call.[C] Why then has the Spirit now ceased to manifest His presence? Well, it appears to me that the reason may be found in the fact that both teachers and people have drifted into error, and have set up ordinances and doctrines which do not resemble those of Christ's primitive church, or have rejected some of those formerly practiced and taught by that church. What! some ask, do you mean to say that the Church of England is practicing and teaching erroneous doctrines and ordinances? If so we should like to know wherein the errors lie. Yes, I reply, such seems to be the case, and I shall now proceed to point out the errors. [Footnote A: John 16: 7-14.] [Footnote B: Eph. 4: 13.] [Footnote C: Acts 2: 39.] {466} In the primitive church existed the ordinance of anointing the sick with oil and praying over them with mighty faith. Is this practiced now in the Church of England, and if not, why not? If the faith of the early Christians (and very strong faith, such as honors God, was required) existed in these days, would not the church continue to use this same wonderful power for good as of old? It is however cried down now, and this ordinance is altogether rejected and considered too ridiculous for these enlightened days, though perhaps good enough for those poor creatures who lived in the benighted past. Where also is the ordinance of laying on hands for the reception of the Holy Ghost with all His gracious gifts? This was evidently a most important and necessary ordinance in the teachings of the Apostles of the primitive church, and invariably followed that of baptism. And the New Testament is replete with instances of the wonderful way in which the Holy Spirit used to manifest Himself among those converts, who had obeyed the teachings of the Apostles, and had humbly and faithfully submitted themselves to both these ordinances. He still manifests Himself in the Church of Jesus Christ of Latter-day Saints, as very many can testify; but such manifestations are not taught or looked for in the Church of England, even in the ordinance of confirmation, and therefore they could not occur for want of faith if for no other reason. Next I will take the ordinance of baptism. Is there any similarity between that practiced in the early church of the days of the Apostles and that practiced in the Church of England at the present day? None that I can see. In the first place, the form of baptism is not the same. Baptism by immersion is that to which the Lord Jesus submitted Himself in order to fulfill all righteousness,[A] and to become obedient in all things, and thus it behooves us to become obedient also. He was baptized by immersion as an example to us, and this is the baptism taught and practiced by His Apostles and servants.[B] It was not until the third century, after very many and gross errors had crept into the church, as I shall presently try to show, that the form of baptism was altered, the first case being that of a man named Novatian, who, being very ill, was baptized in bed by infusion or pouring of water.[C] Schaff says that even down to the close of the thirteenth century baptism {467} by immersion was the rule, and sprinkling or pouring the exception.[D] There are many other respectable authorities who show clearly that baptism in the early church was by immersing the whole body in water, and I name some in the note below.[E] Baptism is a word derived from the Greek "bapto," meaning to immerse, and there is no doubt in my mind that this is the meaning intended wherever the word is used in the New Testament. Calvin says, "The word baptize signifies to immerse, and the rite of immersion was observed by the ancient church," while John Wesley says, "Buried with him--alluding to the ancient manner of baptizing by immersion." Jeremy Taylor writes, "The custom of the ancient churches was not sprinkling, but immersion, in pursuance of the sense of the word in the commandment, and the example of our blessed Savior." We are taught that baptism is meant to symbolize a death, a burial, and a resurrection,[F] and also a birth.[G] Immersion does this, but sprinkling does not, therefore baptism by sprinkling is erroneous. Then again, the Bible teaches us that baptism had for its object the remission of sins, and that that ordinance invariably followed upon faith and repentance. But the Church of England does not appear to baptize for the remission of sins at all, the ordinance being considered as only an outward sign of an inward grace, something which appears to me to be altogether different from the idea of baptism as taught and practiced in the primitive church of Christ.[H] That church laid down that when a person had faith (and we are told that faith comes by hearing), and had fully and truly repented of his sins, he was to undergo the ordinance of baptism for the remission of those sins,[I] and that then he would receive the Holy Ghost through the laying on of hands by authorized men.[J] The Church of England, which claims to be led in her doctrines by the very same Spirit that guided the primitive church in the days of the Apostles, teaches quite another law of baptism, and even demands the baptism of innocent little infants in arms, who can exercise no faith or repentance, and who have no individual sins to repent of. Is not this a transgression of the law in this respect? The primitive church and the Church of England cannot both be right, and therefore the same Spirit cannot have permeated {468} both, for, unless we admit this, we must admit that the same Spirit dictates two distinctly opposite laws of baptism unto salvation. [Footnote A: Matt. 3: 15.] [Footnote B: Romans 6: 3, 4, 5.] [Footnote C: Eusebius Eccl. Hist., Book vi: Ch. 43. See also Cyprian's Epistles, Letter 76.] [Footnote D: Schaff, an eminent Swiss theologian.] [Footnote E: Mosheim's Eccl. Hist., vol. I, page 120. Bossuet, a celebrated French Bishop. Bishop Jeremy Taylor. Robinson, the great Biblical scholar and philologist. Calvin. John Wesley.] [Footnote F: Romans 6: 3, 4, 5.] [Footnote G: John 3: 5.] [Footnote H: Mosheim's Church History, 3rd Ed., vol. I, pp. 87 and 137.] [Footnote I: Mark 1: 4. Luke 3: 3. Acts 12: 16.] [Footnote J: Acts 2: 38.] This leads me to the question of infant baptism. Dr. Neander, a great German scholar, tells us that Christ did not ordain infant baptism, and that not till so late a period as Irenaeus does any trace of infant baptism appear. This was in the third century. Curcellaeus writes that baptism of infants in the first two centuries after Christ was altogether unknown. Bishop Jeremy Taylor says, "Christ blessed infants and so dismissed them, but baptized them not, therefore infants are not to be baptized." Martin Luther says, "It cannot be proved by the sacred scriptures that infant baptism was instituted by Christ, or begun by the first Christians after the Apostles." Tertullian, one of the Latin Fathers, wrote, "Let them therefore come when they are grown up, when they can understand, when they are taught whither they are to come. Let them become Christians when they can know Christ. Why should this innocent age hasten to the remission of sins? * * * * If persons understood the importance of baptism they will rather fear the consequent obligation than the delay." The Church of England, of which I was a member, baptizes infants in arms, who, as I have already said, cannot have faith, nor can they repent, and indeed they have no sins to repent of. I have been told that there is the taint within them of the original sin of Adam, but it seems to me that an infant is perfect in Jesus Christ. No one but Adam committed the original sin for which, in God's righteous justice, the sentence was death, and this death passed upon all Adam's descendants. But God, whose very attributes are justice and mercy, made a way for Adam's posterity to escape from the consequences of a sin that not one of them was guilty of. So, in order that His justice should not be cruel, our good Father in Heaven sent His only begotten Son Jesus Christ to the earth to atone for all sins, not only for our own individual sins, but for the sins of our common father Adam. Thus the world was relieved of the curse passed upon Adam; for "as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous."[A] The salvation is just as universal as the punishment; and we have nothing to do ourselves to obtain this salvation from the consequences of Adam's transgression, for which we were in no way responsible. Christ's atonement fully met God's righteous justice, and justice having been satisfied, {469} mercy was able to step in between it and ourselves and to claim her own. For our own individual sins we are of course responsible. We shall reap as we sow, and we shall be judged according to our works, whether they be good or bad, but we shall not be judged for Adam's sin. This is, I think, evident from the scriptures quoted in the foot note.[B] [Footnote A: Read carefully Rom. 5: 12-19.] [Footnote B: II Cor. 5: 10. Rom. 2: 6. Gal. 6: 7. Eph. 6: 8. Col. 3: 24, 25. Rev. 22: 12. Matt. 16: 27.] Children, then, up to the age at which they can clearly distinguish between right and wrong, and can receive the commandments and laws of God, are without sin, for sin is the transgression of the law, known to be God's law. Thus little children have no sins to be repented of and to be remitted, and therefore do not need baptism. Baptism is an ordinance by which we witness to God, that we have repented of our past misdeeds and have taken upon ourselves the name of Christ; that we intend, by being buried with Him in the waters of baptism, and by rising again from that watery grave, to die unto sin, and to rise again to a new life of holiness and good works, in thankful remembrance of Christ's great love in saving us from the dreadful consequences of our own wicked acts. Baptism cannot therefore be necessary until we raise our wills against God and disobey what we clearly know to be His righteous commandments. To say that an infant requires baptism appears to be not only unscriptural but equivalent to denying the tender mercies of Christ. Little children are perfect in Him, and thus He was able to say, "Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God."[C] [Footnote C: Matt. 19: 14. Mark 10: 14. Luke 18: 16.] Thus I have tried to show how, in my opinion, the Church of England has turned aside from the early church teachings, and has transgressed this law of baptism, which the Bible instructs us has for its object the remission of sins;[D] has changed the ordinance by substituting sprinkling for immersion, and has broken the everlasting covenant by practically denying the all-sufficiency of Christ's atonement, in holding that an innocent infant cannot belong to Christ's fold unless it is baptized into it; forgetting that it is only after we have arrived at years of discretion and understanding that we wander away from Christ's fold, and that we are required to pass through the waters of baptism in order to get our sins washed away, and to re-enter that fold. The prophecy of Isaiah, which I have already quoted,[E] thus seems to be applicable to the Church of {470} England in respect to this subject of baptism, if in respect to no other ordinance. [Footnote D: Mark 1: 4. Luke 3: 3. Acts 2: 38. Acts 22: 16.] [Footnote E: Isaiah 24: 5.] The next ordinance that I would draw attention to is that of baptism for the dead. This has been altogether done away in the Church of England, though it was extensively practiced in the primitive Church. St. Paul in writing to the Corinthians says: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" [A] This baptism for the dead is one of the most glorious subjects belonging to the everlasting Gospel, because, in order to prove good our title to the kingdom of heaven, we who have sinned are told that we must have the three great witnesses to adoption: namely, the Spirit, the Water, and the Blood.[B] We know by scripture that the Gospel is preached to the dead,[C] and the reason is that the dead are to be judged as men in the flesh, and live according to God in the spirit.[D] Hence the necessity of baptism for those of them who had not during this life been baptized by immersion for the remission of their sins. The dead rely upon us who are living for the performance on their behalf of this ordinance. This is the work that children must do for their progenitors, and on learning this, the hearts of the children are turned to their fathers, and the fathers in the spirit world, learning that they are dependent upon the action of their posterity for the performance of this ordinance of salvation, turn their hearts to their children, or in other words look to them for the necessary performance. This was the work predicted in the scripture by the Prophet Malachi, "Behold I will send you Elijah the prophet before the coming of the great and terrible day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."[E] [Footnote A: I Cor. 15: 29.] [Footnote B: John 5: 8.] [Footnote C: I Peter 3: 19, 20, 21.] [Footnote D: I Peter 4: 6.] [Footnote E: Mal. 4: 5, 6.] This baptism for the dead was an old doctrine taught in the primitive church, and it is evident that St. Paul spoke of a baptism which a living person receives in place of a dead one.[F] This vicarious baptism for the dead was practiced among the early Christians for some two or three centuries after Christ, and Epiphanius, a writer of the fourth century, speaks of this ordinance when referring to the Marcionites, a sect of Christians to whom he was opposed.[G] The view that St. Paul spoke of a baptism that a living man receives {471} in place of a dead one, is upheld by many respectable authorities, among them Erasmus, Scaliger, Grotius, Calixtus, Meyer, and De Wette.[A] Then again if we look at the proceeding of the Council of Carthage held A. D. 379, it will be seen that baptism for the dead was being practiced among some at least of the Christians as late as that year, for the council's sixth canon forbids any longer the administration of baptism and holy communion for the dead.[B] [Footnote F: Biblical Literature (Kitto).] [Footnote G: Heresies 23: 7.] [Footnote A: Roberts' Outlines of Eccle. Hist. Note 3 to sec. 10 of part 4.] [Footnote B: Roberts' Gospel (1893) p. 290.] The beauty of this doctrine is that it very clearly indicates that there cannot be a never-ending punishment for those who die unconverted, as taught in the churches of Christendom. On the contrary, after they have been judged according to their works in the body, and have undergone such punishment as the perfectly righteous God adjudges, there will be a salvation for all, except the sons of perdition; and eventually Jesus Christ will present to His Father His completed work of redemption. Else what are the meanings of such texts as the following? "Verily, verily, I say unto you, the hour is coming, and _now_ is when the dead shall hear the voice of God: and they that hear shall live."[C] "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house."[D] Isaiah also, after he had described the judgments that would attend the coming in glory of Jesus Christ, and the punishments that should overtake the ungodly, wrote as follows: "And it shall come to pass in that day that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited."[E] [Footnote C: John 5: 25.] [Footnote D: Isaiah 42: 6, 7.] [Footnote E: Isaiah 24: 21, 22.] Thus the Gospel has to be preached to the spirit world, and those who then hear it in its purity for the first time, as it was preached in the first days of the church of Christ, will look anxiously to their living descendants to perform for them the outward ordinances of baptism, or the birth of water, without which one of the three earthly witnesses to {472} adoption into God's kingdom (water) will be wanting in their case. For one of the requisite ordinances of the Gospel will not have been complied with by them while on earth, namely, baptism by immersion for the remission of their sins. That this doctrine of baptism for the dead, which of itself is clear evidence of the loving, merciful, and long suffering character of our Heavenly Father, was forbidden at the Council of Carthage, is scarcely to be wondered at when we study the history of the church and the character of her ministers in the fourth century. For it was a time when the priesthood was steeped in iniquity, and the church dreadfully tainted with Arianism and Pelagianism, while the corrupt doctrines of the Nestorians and Eutychians infected both the priests and the people of the Christian world. Indeed, when we look into the early history of the mother church of Rome from the third century, we can see how, even in those early times, the church had become practically a motley mass of heathens. From A.D. 66 to A.D. 312 the primitive church was repeatedly under general persecutions, which almost destroyed it, and during this time many who had professed Christianity apostatized. At the same time gross errors began to creep into the church, particularly the teachings of the gnostics, who formed abominable tenets by mixing heathen philosophy with the Gospel of Christ. In the fourth century, however, with the accession of Constantine to the imperial throne of Rome in A.D. 323, all persecutions ceased, and peace was assured to the church, and even more than peace, for Constantine favored the Christian cause, and did what he could to suppress the pagan religion. The ministers of the Christian church were honored in every way, and wealth and position conferred upon them, so that it is not a matter of wonder that thousands of converts immediately afterwards joined the church and Christianity soon became the national religion. All this, however, instead of being fortunate for the church was disastrous to the purity of Christ's religion. In the fourth century lordly bishops, archdeacons, canonical singers, etc., were introduced; candles were lighted by day; incense burnt; abstinence from marriage was esteemed a high degree of sanctity; prayers were made to departed saints; pretended relics were held in high estimation; images of Christ and of saints were set up; the clergy commenced to officiate in canonical robes which they held to be sacred; prayers were made for the mitigation of torments to the damned; pilgrimages were started to certain shrines; and a monkish retirement from fellowship with mankind {473} was considered a devotion. By the end of the sixth century the doctrines of the church were deeply infected with Pelagianism (the Pelagians denied the necessity of Christ's righteousness for our justification or of His Spirit's influence to regenerate the heart), and discipline had become corrupt, remiss, and partial, while the principal concern of the leading clergy was who should be the greatest. Then followed the notion of purgatory, and the worship of the Virgin Mary and of the martyrs, while Gregory the Great, bishop of Rome, added new canons of mass, his canticles and antiphons and many new ordinances concerning litanies, processions, lent oblations for the dead, pontifical robes, consecrations, and relics. About the year A. D. 606 or 608, Phocas, a monster of cruelty and treachery, who had murdered his worthy master Mauritius and family, became emperor of the East, and Boniface III, the bishop of Rome, by fulsome flatteries, obtained his imperial appointment to be the universal bishop of the Christian church,[A] and thus became the so-called vicar of Christ on earth. [Footnote A: The above has been taken from a short view of the Geography and History of Nations by the Rev. John Brown.] In the face of this condition of the church, it is not a matter for astonishment that the pure and unadulterated Gospel became lost to the world, and that the manifestations of the Holy Spirit, which the primitive church so freely enjoyed, were no longer to be seen. Later on, in A. D. 1517, Zuinglius in Switzerland, and Luther in Germany, shocked with the blasphemous manner in which papal pardons of, and indulgences in, sin were exposed for sale, openly declared their detestation of them. The result was the rebellion against the Romish church, commonly known as the Reformation, which brought in its train persecutions, massacres, wars, blasphemies, scandals, and the prohibition of certain books. That the reformers in separating themselves from the Church of Rome did immense good, there can be no question; and this good has been going on ever since in the way of preparing men's hearts to accept the simple truths of the pure Gospel of Jesus Christ. But they could not have brought out of that church what I believe it could not possibly have possessed at the time, having lost it through the infidelity which has been so clearly described by Wesley, and also in the second homily of the Church of England;--namely, divine authority to administer in the holy ordinances, and to {474} confer the Holy Ghost by the laying on of hands. For, as I have before said, the Holy Ghost had for some centuries ceased to manifest His presence as in the first days Christ's church, while the Bible very distinctly shows us that where God's Spirit has been given to His church and people, He has invariably manifested Himself in many miraculous ways. Thus it seems to me that these reformers, good men as they were, had not the authority to introduce into the world a gospel that had been practically lost, the only gospel on earth at the time being one in a very mutilated and changed form indeed. The true Gospel, with its organization and all its mighty powers of prophecy, healing, and other miracles, could not be brought again to the earth except by the hand of an angel of God. That this was to be the case we read in the writing of John the Revelator,[A] where it is distinctly shown that the Gospel once delivered to the saints was to be taken away from the earth. Otherwise there would apparently have been no object in the Gospel being sent again from heaven in the last days, when the hour of His judgment would come, with the object that it might be preached, not to a few people only, but to them that dwell on the earth; to every nation, and kindred, and tongue, and people. No one is excepted, for in God's plan of life and salvation for mankind all on the earth are to hear and receive or reject this pure Gospel. Direct communication from heaven to earth had ceased for many centuries, resulting in the numerous schisms, the various doctrines, and the many unhappy dissensions and quarrels which have broken up the church and led so greatly to the increase of that atheism and materialism which are now everywhere apparent in the world. The result of the falling away, of which the churches of Christendom have been guilty so long, is appalling, and God's judgments in wars, pestilence, and famines, have been continued, in order to warn and to bring men to repentance and to draw them back to the true faith. [Footnote A: Rev. 14: 6.] The remarks of John Wesley will give some idea of the dreadful condition into which the churches of Christendom had fallen. He said that the reason why the extraordinary gifts of the Holy Ghost were no longer to be seen was because the love of many had waxed cold, and Christians had turned heathens again, and had only a dead form left.[B] [Footnote B: Wesley's Works, vol. 7, sermon 89, pp. 26, 27.] Read also what the Church of England herself admits in her homily against perils of idolatry: {475} "Laity and clergy, learned and unlearned, all ages, sects, and degrees, have been drowned in abominable idolatry most detested by God, and damnable to man, for eight hundred years or more."[A] Such being the case, how can anyone suppose for a moment that divine authority could possibly have been conferred on the priesthood by the laying on of hands of men who, in this homily, are included among idolaters. On the contrary, it would be more probable that this fallen condition of the church would have closed the heaven to all direct communication with the earth. And this seems to have occurred, for, for centuries past, prophecy has ceased, God no longer calls men directly by His voice as He did Moses, Samuel, and Paul; angels do not now deliver heavenly messages to men, and miracles and signs are no longer made manifest through the power of God as of old. And what is the result? It is, so it seems to me, that, for lack of the spirit of revelation and prophecy, which alone could declare God's will to His church, and which could predict with certainty coming events, and so warn the church of impending dangers and guide her into all truth, the ministers of the churches of Christendom have been thrown back upon their own ingenuity to teach men the fear of the Lord by human precepts. Thus is fulfilled Isaiah's prophecy regarding the latter days of the earth, "Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men," etc.[B] It is evidently altogether due to the precepts of men that there are so many and different doctrines taught, and that so much uncertainty and doubt, coupled with dissensions, disputes, and ill will, are rampant in the churches of Christendom, instead of unity, love, brotherly kindness, sympathy, and peace. The Church of England, too, is divided against herself, and has split up into High, Broad, and Low church, all more or less in discord, and each teaching doctrines with which the rest have no sympathy; some teachers urging the necessity of confession, and of prayer for the dead, while others view all such doctrines as "popish," and as emanating from the evil one; some believe in the doctrine of transubstantiation, while others altogether reject it; and some again consider it necessary to introduce into their worship much pomp and ceremony, with genuflections and incense, while others will permit of only {476} the simplest forms of worship possible, viewing with distaste the gorgeous displays and robes used by the ritualistic members of the church. [Footnote A: Church of England homily against perils of idolatry.] [Footnote B: Isaiah 29: 13.] In the midst of all this confusion one could only ask, Which is right and which is wrong? or are they all wrong together? I looked for the fruits of the spirit in the different parts of the church, but found the laws transgressed and the ordinances changed, and I could see only dissension in place of unity, and disputes instead of peace. Thus it became impossible for me to continue to give my adherence and support to any branch of the church in which I had been brought up. It was difficult to break away from all old associations and from a church in which I had long reposed the fullest faith and confidence, but it was impossible for me to continue one of the members, as soon as it had become quite patent to my mind that she was advocating and teaching a perverted gospel; and when I clearly saw that she was in error in denying the necessity of Apostles and Prophets, and the miraculous gifts of the Holy Spirit, as essential portions and adjuncts of the church of Christ on earth in these days. While pondering over these matters the meaning of the following prophetic words of Jeremiah became clear to me, words, be it remembered, which the Gentiles were to say in the latter days of the earth, at the time when God had commenced to take in hand His work of gathering together the dispersed children of Israel: "Surely our fathers have inherited lies, vanity, and things wherein there is no profit."[A] This prophecy is being fulfilled, for thousands of converts have already said these words in their hearts, if not actually with the lips, and I among them, and thousands yet will say them before the end comes. In this connection another scripture has greatly impressed itself upon my mind, namely, the words addressed by St. Paul to the Galatians, when warning them against some who had perverted the Gospel of Christ even in those early days of the church. He said, "But though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed."[B] [Footnote A: Jer. 16: 19.] [Footnote B: Gal. 1: 8, 9.] Thus I lost all confidence in the Church of England, and as I fully realized that I had a soul to be saved, regarding which I was naturally anxious, and as I was at the same {477} time well assured in my mind that there could not possibly be more than one true plan of life and salvation, and that one the pure Gospel as had been taught by Jesus Christ and His Apostles, I turned about to find a church that taught that Gospel, as laid down in its simplicity in the good old book. A church organized as was the primitive church, with Apostles, Prophets, etc., which the inspired writers of old taught as being absolutely necessary, and a church which enjoyed the promised gifts and powers of the Holy Spirit. Such a church I found among the Latter-day Saints, one similar in all ways to the primitive church, with her divine authority, and the marvelous manifestations of the Holy Spirit as promised by Messiah to all true believers, manifestations to which thousands of good, earnest Christian men and women can bear the most direct and truthful testimony. On studying the history of this church, I was greatly struck with the wonderful faith displayed by the Latter-day Saints, during the dreadful persecutions through which they have had to pass, and the trials, and hopes, and sufferings which they have had to endure; with the beautiful spirit which manifested itself in the martyrs, and with the marvelous manner in which God sustained the Saints in their ejection from the circle of all civilization, and throughout their march of fifteen hundred miles through the wilderness into the wilds of the Rocky Mountains, to a place of which they had absolutely no previous knowledge, but to which He led them in safety. The truth, for which this people suffered, and even accepted martyrdom, now floats over the world, and converts are multiplying rapidly. No one who will read the whole history of the Latter-day Saints with a truly honest and unprejudiced heart, and look upon the blessings of prosperity which they at present enjoy, can for a moment doubt that they are members of a church which is under the direct guidance of God through new revelation. The only religion as taught in the Bible [but which churches that profess to believe in that Bible seem to deny] is the faith of visions, miracles, angels, revelations, and prophets. The ancient saints believed such a religion, as all their teachings very clearly show us, and looked for and expected to enjoy immediate intercourse with God and angels. The Latter-day Saints believe in such a religion too, and are greatly blessed with such intercourse so long as they are faithful and live up to their glorious privileges, and endure as seeing Him who is invisible. Thus they are in direct enjoyment of that pure Gospel which was to be brought down again to earth by the hands of an angel as seen by St. John in his vision in the {478} Isle of Patmos.[A] This vision had reference to the bringing again to earth of the Gospel long after the days of our Lord, for St. John saw it many years after Christ had died, risen from the grave, and ascended into heaven, that is to say long after Jesus had Himself brought the Gospel to the earth; and this restoration of the true Gospel to every nation and kindred and tongue and people would not have been necessary if the Gospel in its perfection had not been lost. St. John also clearly tells us that this restoration was to be in the last days of this world, for he writes that the angel, in bringing down this Gospel, would point out that the hour of God's judgment had come, and he adds that another angel would immediately follow saying, "Babylon is fallen."[B] Thus he refers clearly to the last days of this probationary time on earth, and there are many things which indicate to believers that we are living in these latter days, when the hour of God's judgment has come, and when we may expect soon to see Christ making His promised appearance in glory. We ought not therefore to be astonished to find that God, in His mercy and goodness towards the children of men, has at last sent that very Gospel to the earth as He had revealed His purpose to St. John the Revelator. [Footnote A: Rev. 14: 6.] [Footnote B: Rev. 14: 7, 8.] This Gospel would naturally have to be committed to some chosen human being, for it is always through some selected one of His creatures that God has sent to the people of the earth His warnings, reproofs, instructions, threatenings for evil, and promises for righteousness, and why should He not have chosen young Joseph Smith to receive the restored Gospel as well as any other individual? He at least is the only one who claims to have received it as it was to come from the hands of an angel, and I am quite sure that any one who will read with a fair and unprejudiced mind the teachings of Joseph Smith cannot but conclude that he must have been inspired. Especially will this appear when they consider the fact that all the great and marvelous work which he performed before his martyrdom was accomplished while he was still a young man, and that he, like the Apostles of old, had never enjoyed the privileges of education or experience. I think, too, that those who will, with honest hearts, ponder over the present dark condition of the world, where anarchism, materialism, and atheism are spreading themselves as a pall over the earth, and hiding the light as a cloud hides the sun, will admit that it is quite time that the pure Gospel of Jesus Christ should again be restored to the earth, especially when they compare {479} the true doctrines and ordinances of that Gospel with the varied and contradictory doctrines and ordinances of the numerous churches and sects of Christendom, so patent in the present day. The history and the teachings of the Church of Jesus Christ of Latter-day Saints ought to forcibly impress any and all earnest inquiring souls, who study them without bias, and I would strongly recommend to the attention of such persons a book called "A New Witness for God," by Elder B. H. Roberts.[A] There are other publications of the Latter-day Saints, too, which explain their teachings much more fully and lucidly than I have been able to do in this short exposition of my reasons for leaving the Church of England and joining their church. I shall be glad to lend these books to or to procure new ones for, those of my relatives or friends who may desire, in their anxiety for their souls welfare, to investigate the doctrines further. I can only say that there is that now within me which enables me to add that I know that the establishment of this church is of divine origin, and that it will extend its borders and stand forever. [Footnote A: "A new Witness for God," by Elder B. H. Roberts.] Before concluding, I would wish to add a few lines pointing out the manner in which the pure Gospel has been brought again to the earth, and to refer to a few texts in scripture which appear to me to bear directly on the establishment of this great work that has been accomplished On the earth in these latter days. I do not purpose lengthening out my remarks by giving a history of the youth of Joseph Smith and the revelations enjoyed by him, inasmuch as there are several books and pamphlets which deal fully with these matters. I will content myself with saying that an angel of God, Moroni by name, appeared to Joseph Smith and showed him a place up in a hill called "Cumorah," in which he would discover certain plates of gold with inscriptions upon them. Joseph Smith went to the hill and found these plates, but did not remove them, as the angel Moroni again appeared and told him that it was not yet time to do so; but on the 22nd of September, 1827, the angel again met Joseph Smith at the hill of Cumorah, and delivered into his hands all the plates, and a curious instrument called the Urim and Thummim,[A] which was also found in the stone box together with the plates. Joseph Smith subsequently {480} translated through this instrument such portions of the plates as were not sealed, and this translation is now known as the Book of Mormon. This book contains the history of a colony of Israelites of the tribe of Joseph (Ephraim), who left Jerusalem 600 years B.C., and came to America, and who afterwards multiplied very rapidly, and grew into two great nations called the Nephites and the Lamanites. The latter, after many years of warfare, eventually exterminated the former, owing to the fact that the Nephites had departed from the commandments of God, but the Lamanites had themselves become, even before they had destroyed the Nephites, a dark and benighted people under a curse from God on account of their gross iniquities and infidelity.[B] This destruction of the Nephites took place about 400 years after Christ, so that the Book of Mormon gives the history of the tribe of Joseph (Ephraim) for just 1,000 years, written from time to time by their prophets and seers. It also contains the Gospel of Jesus Christ in all its simplicity and purity, and makes plain some portions of the Bible which, owing to the originals having been lost, and to the numerous translations made from time to time, are now interpreted in different ways by the different denominations in Christendom. Thus it is that the Gospel, as it was in the days of Jesus Christ and His Apostles, and before its doctrines had been tampered with by man, has again been brought to the inhabitants of the earth, as shown in the vision of John the Revelator.[C] The scriptures, too, speak of a sealed book [D] which would be delivered to one "that is not learned," and of a nation which should speak out of the ground with a voice as of one that had a familiar spirit.[E] We who have read the Old and New Testaments seem to be quite familiar with the teachings contained in the Book of Mormon, and the voice speaks to us as one that hath a familiar spirit. Daniel clearly pointed to the setting up of God's Kingdom in the last days, when he made known and interpreted the dream of King Nebuchadnezzar regarding the image which the king had seen in his sleep. For he explained that a stone, cut out of the mountain without hands, would destroy the iron and clay feet of the said image,[F] and he further interpreted this stone as being a kingdom, which God would set up on the earth in the days of the ten kings, which kingdom should never be destroyed, but which should break and consume all the {481} other kingdoms, and would itself stand forever.[G] This kingdom God has now set up upon the earth, for these are the days of the kings referred to, and it will and must grow, and do what God said it would do, for Daniel was inspired when he interpreted the dream, and so he was able to add, "The dream is certain and the interpretation thereof sure."[H] [Footnote A: This instrument consists of two transparent stones, clear as crystal, set in the two rims of a bow, and was always used in ancient times by persons called seers, and through it, they received revelations of things past and to come. See also Glossary of Antiquities, etc., at pp. 386 and 387 of Helps to the Study of the Bible.--Oxford press.] [Footnote B: These Lamanites are the American Indians, and belong to the tribe of Ephraim, and are therefore Israelites.] [Footnote C: Rev. 14: 6.] [Footnote D: Isaiah 29:11.] [Footnote E: Isaiah 29: 4.] [Footnote F: Daniel 2: 34, 35, 45.] [Footnote G: Daniel certainly speaks of the latter days, for the ten kings he alludes to represent the ten toes of the image which were to come after the falling to pieces of the fourth kingdom, or Roman Empire. Christ was on the earth during the time of the kings mentioned by Daniel as representing the ten toes of the image, so this kingdom, which God was to set up, and which was to grow and stand for ever, was a kingdom subsequent to the days of Christ upon earth--Read carefully Daniel 2: 31 to 45.] [Footnote H: Daniel 2: end of verse 45.] God moves, we are told, in a mysterious way, His wonders to perform, and so when He brings to pass His strange act,[C] all are solemnly warned not to make a mock of His wonderful work "lest your bands be made strong,"[D] (band means affliction and troubles, a metaphor taken from the fetters or bands put upon prisoners). We should always remember that God's course is usually very different from that which the wisdom of the world would mark out for Him, and that He, by His acts, destroys the wisdom of the wise, and brings to nothing the understanding of the prudent.[E] So we should be very careful indeed before we reject that which we do not understand, or which does not exactly fit in with our views of what things ought to be. The voice of the ancient prophets and seers of the tribe of Ephraim (the Lamanites or American Indians) has now at last spoken out of the dust,[F] in the discovery of their writings on the plates of gold, which had been buried in the hill Cumorah, and they testify to Christ and His pure Gospel plan of life and salvation. They also inform us that Christ visited the Nephites after His resurrection in Jerusalem and His ascension into heaven, and thus were fulfilled His words to the Jews that He had other sheep which were not of that fold with which He then was, and that they also were to hear His voice.[G] Some of the prophets of the Bible speak of Ephraim also, and I think that their words have been fulfilled in the discovery of the Book of Mormon as written on the plates of gold. For instance the prophet Hosea, speaking under divine inspiration, says, "I have written to him the great things of my law, but they were counted as a strange thing."[H] Here is a clear statement that God's laws were given in writing to the {482} tribe of Ephraim, and that they would be considered a strange thing. There is also a prophecy of Ezekiel, referring clearly to the latter days, when the time of the gathering together of Israel was to arrive, and when they were soon to become one nation again under one king. He speaks therein of the stick of Judah (the Bible) and the stick of Ephraim (Book of Mormon), being joined together and made one stick.[A] It should be understood that ancient writings used to be rolled on sticks, and that they are consequently frequently termed sticks in the Bible. It was when this Book of Mormon (so called because the last of the ancient prophets of the Nephites named Mormon compiled it, 400 years after Christ, from the writings of the former prophets and leaders of the people), was to be discovered engraved on plates, and was to be translated; that it and the Bible were to become one in their testimony. And it seems evident to me that some passages in the Bible, not very easy to understand, are now made plain by the Book of Mormon. Thus truth has sprung out of the earth, and righteousness has looked down from heaven.[B] [Footnote C: Isaiah 28: 21.] [Footnote D: Isaiah 28: 22.] [Footnote E: I Cor. 1: 19.] [Footnote F: Isaiah 29: 4.] [Footnote G: John 10: 16.] [Footnote H: Hosea 8: 12.] [Footnote A: Ezek. 37: 15 to 28.] [Footnote B: Psalm 85: 11.] If more evidence is necessary to show that the Book of Mormon is of divine origin, one has only to read its account of the destruction and burial of old cities, and to compare these with the great discoveries made on the continent of America by travelers and antiquarians, that have excited the curiosity and wonder of the world.[C] These discoveries, I need scarcely add, were made long after the Book of Mormon had been translated and published to the world, and relate to the destroyed cities spoken of therein. There can, I consider, be no doubt whatever that the Book of Mormon is equally as much of divine origin as is the Bible, and I believe that all unprejudiced minds, after a careful study of it, will readily arrive at the same conclusion. Does any one suppose for a moment that an individual, not divinely inspired, could possibly sit down and write the Old and New Testaments exactly as they are, in full harmony with each other and dealing so minutely, as they do, with all matters necessary for the salvation, justification, and sanctification of mankind? Neither is it possible for an uninspired person, however good, earnest, and God-fearing such person may be, to write such a book as the Book of Mormon. I bear this testimony that that book came from God (just as I know that the Bible did), and that, in this last dispensation of time, He has committed to the Prophet Joseph Smith the pure Gospel, {483} as it once had been delivered to the saints in the primitive church, and that Christ's kingdom, the same kingdom as that of which Daniel wrote,[A] has been set up upon the earth for the last time. [Footnote C: Spencer's Letters, Letter 7: p. 81.] [Footnote A: Daniel 2: 44.] I think I have now sufficiently explained my reasons for leaving the Church of England and joining what I know to be the only true church of Christ on earth. I willingly admit that in the Church of England, and also in the other churches and sects of Christendom, there are thousands of good, earnest souls seeking after God, and living up to what they believe to be the truth, and God is always faithful to remember all such, and to lift them up. Indeed Christ will, I believe, eventually redeem mankind (except the few sons of perdition who commit the unpardonable sin), but I would add that there is but one plan of life and salvation that will exalt us into the highest or celestial kingdom of the Father, and that plan includes true faith and repentance, followed (as taught by Christ and His Apostles) by baptism by immersion for the remission of sins, and by the laying on of hands of those in authority from God, for the reception of the Holy Ghost. I need scarcely add that we have after this to "work out our own salvation with fear and trembling," as St. Paul wisely warns us,[B] and also to "purify ourselves even as God is pure,"[C] and further to remember Christ's own words, "But he that endureth to the end shall be saved."[D] [Footnote B: Philippians 2: 12.] [Footnote C: I John 3: 3.] [Footnote D: Matt. 10: 22.] The Bible teaches us that there are different degrees of glory hereafter, and also different resurrections (see notes below)[E] and we should therefore all strive to be among those who will take part in the first resurrection, and be exalted into the highest or the celestial glory, which is much greater than the terrestrial one, as much so as the terrestrial glory is greater than the telestial. God's plan is plain, and is recorded in the Bible, so that all can run and read, therefore there cannot possibly be any excuse for those who have the opportunity placed before them of enquiring into and studying the Gospel for themselves, if they fail so to do. [Footnote E: John 14: 2. I Cor. 15: 22, 23; I Cor. 15: 40 to 44; II Cor. 12: 2; I Thess. 4: 16, 17; Rev. 20: 5, 6.] I have written this article, if I may so term these explanatory remarks, for the information of my family, and of those who may in any way be interested in me, because I have been asked many questions on the teachings of the Church of Jesus Christ of Latter-day Saints, and some have doubtless wondered {484} what there was in that church which could have influenced me to desert the Church of England and throw in my lot with the Saints. To all such I would reply in all humility, that the teachings of the Latter-day Saints, and their ordinances, are in all respects thoroughly scriptural, and strictly in accordance with those of the primitive church established by Jesus Christ Himself, while the Church of England does not appear to me to be correct or scriptural in many of her teachings and ordinances. I have taken the Bible, and the Bible alone, as my guide, and I most assuredly would not have become a Latter-day Saint had I not found the doctrines and practices of this people to accord with those of the New Testament, or had I found the church to be wanting in any of these principles which the Bible tells us are absolutely necessary to make up the true Church of Jesus Christ on earth. What some of these essentials are I have already endeavored to show, to the best of my ability, in these pages, and I am convinced that without them there can be no true Church of Christ anywhere, otherwise I altogether fail to see the use of our taking the word of God, as the Bible admittedly is, as a guide to the truth. If we admit that God's word is inspired, then it is not within the authority of any mortal man to alter any part of it, or to spiritualize or explain away any of the many plain commandments that are in the book. There is but one Gospel for our salvation, with its ordinances, its commandments, and its marvelous and powerful gifts, very clearly laid down in the Bible, and no church, which does not practice and teach the same plan of life and salvation, can possibly be right. Indeed, we know that in the very early days of the Christian church, when false teachers had commenced to pervert the true Gospel, and to teach a gospel which contained some errors, St. Paul denounced them in his letter to the Galatian Christians in the strongest terms of condemnation, saying: "But though we or an angel from heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed."[A] This ought to be to us a very great warning, coming as it does from the pen of an inspired writer and apostle, and we would do well, believe me, to take it to heart and consider it. [Footnote A: Galatians 1: 8.] In conclusion I would advise those who may read these pages to think well over their contents, and to ask God to show them how far there is His truth in the doctrines and ordinances of the Church of Jesus Christ of Latter-day Saints, doctrines {485} and ordinances which I have tried to show are in strict accordance with the Gospel of Jesus Christ Himself. The Apostle James tells us that God will always give wisdom to all that ask Him for it in true and in faithful prayer, for he writes as follows: "If any of you lack wisdom, let Him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him; but let him ask in faith, nothing wavering. For he that wavereth is like the wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord."[A] This scripture shows us that we should pray in the fullest confidence that God is only waiting to be gracious to us, and that He does not make a promise that He cannot or will not perform, but His ears will ever be open to true and faithful prayer; and we know that He is always more ready to hear than we are to pray, and to give us more than we are at any time deserving of. [Footnote A: James 1: 5, 6, 7.] _"I will give unto you one of the keys of the mysteries of the Kingdom. It is an eternal principle that has existed with God from all eternity: That man who rises up to condemn others, finding fault with the Church, saying that they are out of the way while he himself is righteous, then know assuredly that that man is in the high road to apostasy; and if he does not repent will apostatize as God lives."_ --_Joseph Smith_. {486} THE EARLY CHRISTIANS LETTER WRITTEN TO THE EMPEROR TRAJAN BY PLINY THE YOUNGER WHILE HE WAS GOVERNOR OF BITHYNIA. It IS THE FIRST CONNECTED ACCOUNT OF CHRIST'S FOLLOWERS THAT HAS COME TO US FROM A PAGAN SOURCE. (From December, 1907, _Scrap Book_.) Pliny the Younger was a typically cultivated Roman of the first and second centuries, Anno Domini. Overeducated, self-conscious, and very firmly convinced of his own importance, he was none the less an amiable and well-meaning man. Whenever he wrote a letter, he wrote it with the intention of publishing it at some future time; so that the collection which we now have of his epistles is an amusing example of literary pose. Nevertheless, the letters are full of interesting sidelights upon the times in which Pliny lived. As a boy, he witnessed from a distance the destruction of Pompeii, in which his uncle perished. He beheld the awful excesses of some of the Roman emperors. He observed much of human life, and he tells many an interesting tale, ranging from ghost-stories to narratives of historical value. The Emperor Trajan gave Pliny an official appointment as governor of the province of Bithynia. In that office Pliny first heard of the new sect called Christians. He was told that the Christians in reality formed a political organization, masking treason to the emperor under the guise of religion. This was, in fact, the prevalent belief in official circles; and the meetings of the Christians were viewed very much as a Russian bureaucrat views any private gathering of men and women for an unknown purpose. Having made an investigation, however, Pliny discovered nothing to justify this feeling; and he wrote a letter to the emperor asking how the Christians should be treated. This letter, which is given here, is interesting because it is the first connected account of the Christians which we now possess from a pagan source. It is my habit, your majesty, to refer to you all matters concerning which I am in doubt. For who can better direct my hesitation or inform my ignorance? I have never been present at any trials of Christians; therefore I do not know in what way and to what extent it is customary to question or punish them. And I have felt no little hesitation as to whether some allowance should be made for age or whether the weak and delicate should be treated exactly like the more robust, whether pardon should follow retraction, or whether {487} the renunciation of Christianity should be of no avail to him who has once professed it; and whether the name of Christian itself, without any violation of the law, should be punished or whether violation of the law is considered as inhering in the name. Meanwhile, in the case of those who have been accused to me as Christians, I have pursued the following plan. I have asked them personally whether they were Christians. If they confessed it, I asked them a second and a third time, with the threat of punishment. If they still persisted, I ordered them to suffer the penalty, since I am very sure that whatever it was that they were confessing, stubbornness and unyielding obstinacy ought to be punished. There were some afflicted by this madness who, because they were Roman citizens, I remanded to Rome. Presently, under this treatment, as is generally the case, the charge began to spread and they were led into more overt acts. Anonymous accusations containing many names were sent me. As for those who denied that they either were or had been Christians, when at my instigation they called upon the names of the gods and offered wine and frankincense to your statue (which, anticipating this emergency, I had caused to be set up with the images of the deities), and in addition to that had abjured Christ--none of which things, they say, those who are really Christians can be made to do--I thought that they ought to be let off. Some, whose names had been given to me by informers, said that they were Christians and then denied it; that they had once been, but had ceased to be. Certain of them said that they had ceased to be Christians three years before, others more than that, a few even as long as twenty years ago. All these, too, worshiped both your statue and the images of the gods, and abjured Christ. They declared moreover that this was the sum of their fault or error; that they had been accustomed to meet on a stated day before dawn, and to sing responsively a hymn to Christ as to a god, and to bind themselves by a solemn sacrament--not to any crime, but that they should commit no theft, nor adultery, that they should not bear false witness or refuse to give up a trust when it was demanded. When this ceremony was over they said that it had been their custom to depart and to assemble again for the breaking of bread, a common and harmless practice among them. They further said they had ceased to do even this after my edict, by which, following your commands, I had forbidden all formal assemblies. Wherefore I considered it the {488} more necessary to try to get at the truth by torture from two women who were called deaconesses. I found nothing further than a perverse, widespread superstition. Having postponed action, I hastened to seek counsel from you, for it seemed to me that the matter was worthy of consideration, especially on account of the number of persons involved. For many of all ages, of all ranks, and of both sexes even, are under suspicion and will hereafter be under suspicion. The contagion of this superstition has spread, not only in cities but to villages even and farms, though I think that it can be checked and prevented. At any rate, it is pretty evident that the temples of the gods, which were deserted up to a short time ago, have begun to be thronged, the customary sacrifices, long interrupted, to be renewed, and also the pasturing of victims for these sacrifices which had been almost discontinued. From all of which it is my opinion that this body of men can be made to see the error of their ways, if only a chance is given them. _"The Lord has sent angels to men at different times since the creation of the world, but always with a message, or with something to perform that could not be performed without."_ --_Wilford Woodruff_. _"Earthly riches are only little things, in comparison to the great principles of eternal lives and exaltation in the Kingdom of God; these are the riches of eternity."_ --_John Taylor_. {489} REORGANIZATION WEIGHED. PRESIDENCY PERMANENCY. "If any man thinks he has influence among this people to lead away a party, let him try it, and he will find out that there is power with the Apostles which will carry them off victorious through all the world and build up and defend the church and the Kingdom of God." There is in existence, with headquarters at Lamoni, Iowa, an organization known as "The Reorganized Church of Jesus Christ of Latter Day Saints." Joseph Smith, the eldest son of the Prophet Joseph Smith, is the president of this organization (1909). One of the main reasons for its existence lies in the belief of its adherents; that "young Joseph" should have succeeded to the presidency of the church. They claim: I.--That it is his right by appointment of his father. II.--That it is his by lineage; that is, that the office of president of the church should descend from father to son. III.--That he was properly ordained by those holding the authority. In this little tract we can but briefly state the facts in the premises, that the reader may draw a reasonable and intelligent conclusion. We do not hope to silence those who have schooled themselves "even though vanquished, to argue still," but for the general information of the honest in heart. I. APPOINTMENTS. LOCAL REVELATIONS FOR SPECIAL NEEDS. It is claimed that according to the revelations, the prophet Joseph was to choose his successor. First let us examine the ground upon which this claim is made. A number of revelations concerning the perpetuation of the prophetic office were received in the early history of the church. The first one was to Oliver Cowdery, September, 1830 (Doc.& Cov., D&C 28:2-7; Reorganized edition, sec. 27:2.) The second came in December, 1830 (Doc. & Cov., sec. 35:17-19, Reorganized Edition, {490} sec. 34:4.) The third in February, 1831 (Doc. & Cov., sec. 43:1-4; Reorganized Edition, sec. 43:1-2.) The conditions which brought forth the above revelations were as follows: While the prophet was in Fayette, N.Y., with the Whitmer family, he discovered "that Satan had been lying in wait to deceive and seeking whom he might devour." Brother Hiram Page had in his possession a certain stone, by which he claimed to have obtained certain "revelations" concerning the upbuilding of Zion, the order of the Church, etc., all of which were entirely at variance with the plan of our Father in Heaven. Many believed in these spurious revelations, especially the Whitmer family and Oliver Cowdery. Under these circumstances the Prophet received the following revelation to Oliver Cowdery: "And if thou art led at any time by the Comforter to speak or teach, or at all times by the way of commandment unto the church, thou mayest do it. But thou shalt not write by way of commandment, but by wisdom; and thou shalt not command him who is at thy head and at the head of the church, for I have given him the keys of the mysteries, and the revelations which are sealed, until I shall appoint unto them another in his stead." Again in December, 1830, Sidney Rigdon came to visit the Prophet at Fayette, N.Y., to inquire of the Lord concerning his duties, and possibly for instruction and encouragement from the Prophet. Shortly after his arrival the following revelation was received: "And I have sent forth the fullness of my Gospel by the hand of my servant Joseph; and in weakness have I blessed him, and I have given unto him the keys of the mystery of those things which have been sealed, even things which were from the foundation of the world and the things which shall come forth from this time unto the time of my coming, IF HE ABIDE IN ME, AND IF NOT, ANOTHER WILL I PLANT IN HIS STEAD. Wherefore, watch over him that his faith fail not, and it shall be given by the Comforter, the Holy Ghost, that knoweth all things." Also, in February, 1831, a woman by the name of Hubble made great pretensions of receiving revelations. She professed to be a prophetess of the Lord and claimed that she should become a teacher in the church. She deceived some who were not able to detect her in her hypocrisy. That the saints might not be deceived, the Lord gave the following revelation: "O harken, ye elders of my church, and give an ear to the word which I shall speak unto you; for behold, verily, verily, I say unto you, that ye have received a commandment for a {491} law, unto my church, through him whom I have appointed unto you, to receive commandments and revelations from my hand. And this ye shall know assuredly that there is none other appointed unto you to receive commandments and revelations until he be taken, if he abide in me. But verily, verily, I say unto you, that none else shall be appointed unto this gift except it be through him, FOR IF IT BE TAKEN FROM HIM, he shall not have power except to appoint another in his stead; and this shall be a law unto you, that ye receive not the teachings of any that shall come before you as revelations or commandments; and this I give unto you that you may not be deceived, that you may know they are not of me." From a careful reading of these revelations and in the light of the circumstances arising, we draw self-evident conclusions as follows: lst.--Some of the saints were being deceived by spurious revelations. 2nd.--It was necessary that the saints know that the Prophetic office and the keys of the priesthood could be held and perpetuated only through him who had received that power. 3rd.--That in case of transgression or unfaithfulness he would retain the power to appoint his successor. Thus the wisdom of the Lord in providing against the weakness of men. All of these revelations were given before the quorums of the priesthood were organized and before the Prophet had proven himself faithful or in the days of his "preparation and qualification." During all the trying scenes of life the Prophet did not transgress, but proved his worthiness before God; therefore, there was no necessity for him to confer upon his successor the Keys and Authority of his office on account of any transgression during this early period before the various quorums of the Priesthood were organized as we have them today. Our Reorganization friends admit this to be the fact. We read in the Saints Herald of August 18, 1888 (this being the official organ of the Reorganized Church), the following: "Joseph Smith was taken away, dying a martyr, of which death he was conscious, and made preparations before it occurred. HE WAS NOT ACCUSED BY THE LORD OF TRANSGRESSIONS, AND THE GIFT THAT HAD BEEN CONFERRED UPON HIM TAKEN FROM HIM; NOR WAS THERE A COMMAND GIVEN HIM TO APPOINT ANOTHER IN HIS STEAD, BECAUSE HE HAD BEEN {492} UNWORTHY, AND THE LORD PROPOSED TO DEPOSE HIM FROM HIS OFFICE. IT WAS ONLY IN THE EVENT OF THE GIFT BEING TAKEN FROM HIM, THAT HE WAS TO SO APPOINT ANOTHER. THIS EVENT DID NOT OCCUR." (Volume 35, No. 33.) REVELATIONS ON PERMANENT ORDER OF PRIESTHOOD. Subsequently, when the Prophet had proved his faithfulness, the Lord revealed to him, March 8, 1833, the following revelation declaring that the keys of the kingdom would never be taken from him: "Thus saith the Lord, verily, verily, I say unto you my son, thy sins are forgiven thee, according to thy petition, for thy prayers and the prayers of thy brethren have come up into my ears; Therefore thou art blessed from henceforth that bear the keys of the kingdom given unto you; which kingdom is coming forth for the last time. Verily, I say unto you, the keys of this kingdom shall never be taken from you, while thou art in the world, neither in the world to come; Nevertheless, through you shall the oracles be given to another; yea, even unto the church." (Doc. & Cov., sec. 90:1-4; Reorganized edition, D&C 87:1-2.) In the year 1835 the twelve apostles were chosen according to the revelation of June, 1829, and received a commission equal in power and authority to that of the First Presidency. Following is the language of the revelation: "And they (the Twelve) form a quorum, equal in authority and power to the three presidents previously mentioned." (Doc. & Cov. sec. 107:24; Reorganized edition, sec. 104:11.) Thus it is seen that these early revelations which were local in their application, given for special needs, were superseded by later ones. In the former we learn "that none else shall be appointed unto this gift except it be through him, for if it be taken from him he shall not have power except to appoint another in his stead." In the latter we are told that Joseph has proved his faithfulness and that "Verily, I say unto you, the keys of this kingdom shall never be taken from you while thou art in the world, neither in the world to come, Nevertheless through you shall the oracles be given to another, yea even to the church." In accordance with these later revelations there was soon after given THROUGH THE PROPHET to {493} the church the order of the Priesthood, with all its offices and their authority and power. One of these quorums (the quorum of the twelve apostles) was authorized to "ordain and set in order all the other officers in the church," which of course includes the First Presidency. (Doc.& Cov., sec. 107:58; Reorganized Edition, sec. 104:30.) These superseding revelations are so plain on this matter that one has but to have an ordinary knowledge of English to understand them. It is not to be wondered at that the church unitedly so interpreted them at the Prophet's death. And so, under the Twelve, was the temple work prosecuted to completion, and preparations made for the journey west. II. LAW OF LINEAGE. The second claim of the "Reorganization" is that the office of president of the church belongs to "young Joseph" by right of the law of lineage, that it is his by birthright. To begin with, we will say that there are ONLY TWO offices in the church which descend by lineage from father to son--the office of Patriarch and the office of Bishop. It is evident that the Lord recognizes the family unit and makes provision for it in the priesthood, but to attempt to stretch the law to include all the offices of the Priesthood and thus create royal families is unjust and carries us back to the feudal state of the Dark Ages. Here in America, where so great an advance has been made in this line, one cannot but stand amazed at seeing men hunt about in crevices and nooks for some reason which will make the Lord an upholder of special privileges to the exclusion of equality in his work. Of the office of patriarch or evangelist, concerning which the misinterpretation arises (Reorganized Edition, sec. 125:3), we read the following: "It is the duty of the Twelve, in all large branches of the church, to ordain evangelical ministers (i.e., Patriarchs), as they shall be designated unto them by revelation. The order of this Priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made. This order was instituted in the days of Adam and came down by lineage in the following manner:--" (Doc. & Cov., sec. 107:39-41; Reorganized edition, sec. 104:17-18.) These passages refer solely to the patriarchal or evangelical office, but our Reorganization friends would have you believe {494} that they apply to the Presidency of the Church or the Melchisedek Priesthood. That a proper comparison may be made we quote from The Saints Herald, vol. 39, p. 337, the above passage with the words they insert in parentheses to bolster up their claims: "The order (including offices) of this Priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made. This order (not the Priesthood, but the offices therein) was instituted in the days of Adam, and came by lineage in the following manner:--From Adam to Seth" (Abel having been slain). It can readily be observed that the Reorganization is not only guilty of misapplication of this passage, but also of perverting scripture by inserting words in a revelation of God to gain their stranded point. The revelation plainly states that the Patriarchal order of the priesthood was confirmed to be handed down from father to son, etc., and NOT THE OFFICES IN THE PRIESTHOOD, as asserted and assumed by the "Reorganization," and has nothing to do with the office of the President of the Church, which presidency according to Doctrine and Covenants, is chosen in the following manner: "Of the Melchisedek Priesthood, three Presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayers of the Church, form a quorum of the Presidency of the Church." Secs. 107-122, Reorganized Edition, 104-111. The fact that the office of the Patriarch and the office of Bishop are the only ones named in the revelations which go by lineage from father to son, is reason enough to any fair minded person that the other offices (including President of the Church) do NOT so descend. If not, why does the Lord make this specification and name the two exceptions? Again, they contend that the Prophet Joseph received by blessing from his father the birthright, and that "his blessing (the Prophet's) shall also be put upon the head of his posterity after him." (True Succession, p. 44.) Therefore, they reason that "young Joseph" should be President of the Church. Let us see--the fact of the matter is: Hyrum Smith, the oldest living brother of the Prophet, obtained the birthright from his father. Joseph acknowledged that his brother Hyrum should receive the birthright, for "it was the right of patriarchal priesthood, even the evangelical priesthood, that was conferred upon the first born, and not the presidency of the church." Furthermore, in proof that {495} Hyrum Smith received the birthright, we quote the following revelation: "And again, verily I say unto you, Let my servant William be appointed, ordained, and anointed, as a counselor unto my servant Joseph, in the room of my servant Hyrum, that my servant Hyrum may take the office of Priesthood and Patriarch, which was appointed unto him by his father, by blessing and also BY RIGHT." (Doc. & Cov., sec. 124: 91; Reorganized edition, sec. 107:29.) Furthermore, in Hyrum Smith's patriarchal blessing given by his father, we read: "I now ask my Heavenly Father in the name of Jesus Christ to bless thee with the same blessings with which Jacob blessed his son Joseph," etc. In I Chronicles, chapter 5, we are told that Joseph (son of Jacob) received the birthright. However, the fact that Hyrum Smith received the birthright from his father would in no wise make him president of the church; for the patriarchal priesthood and the presidency of the church are two different things, and further, the descendants of Joseph Smith and those of Hyrum Smith "stand before God, as do all other men, assured of honor or dishonor, exaltation or degradation, according to their individual works." It is further claimed that the president of this organization was called to be president of the church by revelation in 1841, which reads as follows: "And now I say unto you as pertaining to my boarding house which I have commanded you to build for the boarding of strangers, let it be built unto my name, and let my name be named upon it, and let my servant Joseph, and his house have place therein, from generation to generation; For this anointing have I put upon his head, that his blessing shall also be put upon the head of his posterity after him, And as I said unto Abraham concerning the kindreds of the earth, even so I say unto my servant Joseph, in thee and in thy seed shall the kindred of the earth be blessed." (Doc. & Cov., sec.125:56-59; Reorganized edition, sec. 107:18.) It seems almost unnecessary for comment or explanation as to the meaning of this passage. The Lord gives commandment to build a house in which the Prophet and his family are to have a home, and his posterity after him from generation to generation. It was this anointing that the Lord put upon the Prophet's head, that he and his posterity should enjoy the blessing of a home in this house, known as the "Nauvoo House." An inheritance in this house is the subject of this passage, and not one word to indicate that the posterity of the {496} Prophet should have the right to the Presidency of the Church of Jesus Christ of Latter Day Saints. As a conclusion in respect to the law of lineage, we quote the following words of the Prophet Joseph Smith, which should silence all controversy on this subject: "The Melchisedek Priesthood holds the right from Eternal God, and NOT BY DESCENT FROM FATHER AND MOTHER, and that Priesthood is eternal as God himself, having neither beginning of days or end of life." (Mil. Star, vol. 22, p. 55.) Thinking, perhaps the Reorganization officials may question the authority of our quotation from the Millennial Star in 1860, we will verify the same by quoting the following passage from the inspired translation of "The Holy Scriptures" published by the Reorganized Church: "For this Melchisedek was ordained a Priest after the order of the Son of God, which Order was without FATHER, without MOTHER, without DESCENT, having neither beginning of days or end of life. And ALL THOSE who are ordained unto this Priesthood are like unto the Son of God, abiding a Priest continually." (Heb. 7:3.) There is only ONE way men receive the priesthood of God, and that is by the laying on of hands by one who had already the authority, therefore, "ALL THOSE who are ORDAINED UNTO this priesthood are made like unto the Son of God, abiding a priest continually." It thus becomes evident that even had the son of the Prophet been promised in the revelations that he should become President of the Church, he could not become such until he was ordained by one possessing the authority to ordain him. Should we admit that he had the promise from his father of being president, would men who had joined one church after another and become divested of all authority, have priesthood enough to so ordain him? (See Corner-Stone tract.) III. Ordination This leads us to the third claim, i.e., that "young Joseph" was ordained by proper authority. Those who ordained him to the priesthood and set him apart to be president of the Reorganized Church were William Marks, Zenas H. Gurley, W. W. Blair, and Samuel Powers. {497} The two latter never did belong to the Church of Jesus Christ of Latter Day Saints. William Marks, at the time of the martyrdom of the Prophet, followed Sidney Rigdon, evidently forgetting the claim which he later advocated, that "young Joseph" should succeed his father. Later he left the church and joined James J. Strang's Organization, acknowledging Strang as the prophet of the Lord and the one who should succeed Joseph. (Reorganized History, vol. 3, p. 723.) He so far departed from the true path as to be ordained and anointed to one position after another under Strang's hands, thus vitiating any priesthood he formerly received had he not been excommunicated. (See Corner Stones.) BECOMING DISSATISFIED he left Strang and joined Charles B. Thompson's Church. (Reorganized History, vol. 3, p. 724,) STILL LATER he left Thompson and joined John E. Page's Church. (Reorganized History, vol. 3, p. 724.) On June 11th, 1859, he entered the New Organization, subsequently the "Reorganization," on his original baptism. NOW WHERE WAS HIS AUTHORITY TO ORDAIN YOUNG JOSEPH? On the verge of the great exodus from Nauvoo, Zenas H. Gurley fell away from the church. He was a Seventy at the time, but not a member of any general presiding quorum. One cannot but be struck with the coincident fact that just at this time the saints faced their greatest ordeal. Everything looked black. Only stout hearts survive. The question persists in recurring to the mind, did Zenas H. Gurley forsake the church in its need because of disbelief in it, or because he paled before the hardships and suffering ahead? At any rate, he left the church and joined J. J. Strang's Organization, in which he remained for a number of years. He became a leading factor in bringing about "The New Organization," and in 1860 assisted in ordaining young Joseph to the priesthood, and also in setting him apart. How about his authority? If the whole church went wrong and he was one of these few pillars, sent of God, to steady the ark, why did he grope about in uncertainty and join a man-made church? In an earlier case we know of, the Lord was very particular that his chosen vessel should "join none of them." Reader, have you ever stopped to consider this fact, that a man who holds the priesthood of God cannot debase that priesthood by joining a church which is not of God and still retain that priesthood? The only answer there is to this query makes plain the fact that these men had no authority to ordain any one to any {498} office in the priesthood, and as proof that "young Joseph" was not ordained by his father we quote his own words: "No, sir, I did NOT state that I was ordained by my father; I did not make the statement. I was NOT ordained by my father as his successor,--according to my understanding of the word 'ordained' I was not." (Plaintiff's Abstract, in temple lot suit, page 79, paragraph 162.) The Lord never left his church in uncertainty, but the power bestowed upon Joseph Smith was bestowed upon the quorum of the Twelve Apostles, which quorum constituted the second quorum in the church. THEY were sustained in their calling as the first Presidency of the Church after the martyrdom by the vote and common consent of the people, August 8th, 1844, and again in October, 1844, and it was their duty to set in order the first presidency and all other officers of the church in accordance with the revelations of the Lord. But let us turn to another side of the question: The Reorganization claims that there was an apostasy and a rejection of the church soon after the Prophet's death. If such was the case, then is there some reason for a Reorganization; if not, there is no excuse for it and a church carrying that name brands itself false. In contrast with their fundamental view of the Reorganization; that is, the apostasy or rejection of the church at Joseph Smith's death, let us consider the sayings of some of the ancient prophets, and by the aid of their stronger vision learn the lesson before us. Gloomy indeed must have been the immediate outlook to many of these ancient message-bearers of Jehovah. Rejected again and again they found little prospect of accomplishing more than but a meagre part of the mission of the priesthood. Full well they knew that if ever the world were cleansed from sin it would be through the efforts of God's servants, joined with the efforts of the people. They could look back to the days of Enoch and rejoice in the success of his ministry, for in Zion was the full mission of the priesthood achieved, but as for their labors, most of the seed fell upon stony ground. What was it, then, that gave to these unrewarded men, these outcasts, the tone of optimism we find in their writings? The answer becomes plain by a reading of them. Into their inspired vision was sent a glimpse of the future, and in the picture thus before them they saw a time, albeit afar off, when the Kingdom of Heaven, restored to the earth for the last {499} time, would gradually establish peace and righteousness among men. And so we read such passages as these: "And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed and the kingdom shall not be left to other people, but it shall break in pieces and shall consume all these kingdoms and it shall stand forever." (Dan. 2:44.) "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people. * * * And then followed another angel saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication." (Rev. 14:6-8.) "But in the last days it shall come to pass that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills and people shall flow into it. And many nations shall come and say, Come, and let us go up to the mountain of the Lord and to the house of the God of Jacob, and he will teach us of his ways and we will walk in his paths: for the law shall go forth of Zion and the word of the Lord from Jerusalem. And he shall judge among many people and rebuke strong nations afar off, and they shall beat their swords into plowshares and their spears into pruning-hooks; nation shall not lift up a sword against nation, neither shall they learn war any more." (Micah 4:1-3.) In all these passages it is clearly evident that PERMANENCY was to be one characteristic of the latter-day kingdom, and that RESULTS were to follow it from the beginning without a break. Finally the set time arrives, and the Father and the Son visit the earth. Men of old-time in an angelistic state come and deliver their messages. Peter, James, and John restore the priesthood. Elijah brings back the "key of the binding power," and under direct guidance from on High the KINGDOM becomes established once more. What, we may now ask, is this latter-day kingdom like? Where are the evidences of its permanency? If that feature be so distinguishing a one that the ancient seers eagerly noted it and gave it so prominent a place in their descriptions, surely there will be some evidences of it, in the kingdom's make-up; in other words, in the light of these passages, we would expect that the Lord, in establishing His work for the last time, would place within it the power to overcome all obstacles and perpetuate itself. Let us examine the "Revelations." In March, 1835, the Lord revelated to the Prophet the {500} authority of the different offices in the priesthood. Throughout, all men are counted equally worthy; NO SPECIAL son is named and no royal family indicated. We read, as quoted above: "Of the Melchisedek Priesthood, three presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith and prayer of the church, form a quorum of the Presidency of the Church." (Doc. & Cov., sec. 107:22; Reorganized edition, sec. 104:11.) Again: "The Twelve traveling counselors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world; thus differing from other officers in the church in the duties of their calling. And they form a quorum, equal in authority and power to the three presidents previously mentioned." (Doc. & Cov., sec. 107:23-24; Reorganized edition, sec. 104:11.) Further: "The seventy are called to preach the gospel and be especial witnesses unto the Gentiles in all the world, etc. And they form a quorum equal in authority to that of the Twelve special witnesses or apostles just named." (Doc. & Cov., sec. 107:25-26; Reorganized edition, sec. 104:11.) Ah! the important provision has been made. Not in one man's hands alone does full authority reside. Three great quorums possess it; the First Presidency, the Twelve Apostles, and the First Quorum of Seventy. In the latter two it is but latent during the life of the Presidency, for there is order in God's house, but being latent makes it none the less real. The result is obvious. Evil may abound in man's heart. The emissaries of Satan may incite them to bloodshed and drivings. They may martyr the Prophet, but we have the Twelve left. They may destroy the Twelve, but the Seventies remain. Surely, a blind man can perceive a strength from within which sets destruction at defiance. But this is not all. Not only is the power and authority in safe keeping, but the Lord has designated a special quorum to build up the Church whenever any of its offices become vacant, through death or otherwise. The revelation of March, 1835, says: "It is the duty of the Twelve, also, to ordain and set in order ALL THE OTHER OFFICERS OF THE CHURCH, etc." (Doc.& Cov., sec. 107:58; Reorganized edition, sec. 104:30-31.) Twice blind is he who cannot see that so long as such a quorum is in existence the Church will continue to live. Now, then, what have we before us? A tottering edifice {501} of a day! Surely, NO, but an organization the equal of which the world has never seen; one which required a visit from the Father and the Son and the assistance of Moroni, John the Baptist, Peter, James and John, Moses, Elias, Elijah, and others, to bring about. It was not Joseph Smith's church. He was but an instrument through which a great divine institution began to take root in the earth. And yet, in view of all this, we are told by the Reorganization that the Kingdom thus founded was so frail, so weak, that it collapsed at the death of one man. Without strength, without stability, it fell in its beginning to rise no more for sixteen years. We do not so understand this great latter-day work. Nay, nothing could be further removed from our conception of it. To that man whose mind has been lit up by its spirit and who understands its mission in the world, such a view is impossible. If we examine ancient prophets, they contradict it. If we go to modern revelation, the answer is no less plain. If we consult common sense, it likewise says no. For divinely founded it was; and for the last time was it restored. Neither again to be taken away nor given to another people. Not only has there been no rejection of the Church, but there has been no cause for one. From the beginning, the Church of Jesus Christ of Latter-Day Saints has always stood for that which is true and good. No people on earth can point to a better record. The bleak plains, the silent graves, the barren desert, the magnificent temples, the self-sacrificing elders, all bear testimony to its integrity and stability. What would the Lord reject them for? Has he ever had as loyal or as firm a people? Examine their history. Feel of the spirit they carry with them. Follow their tracts. Notice the solid ruins of their forsaken cities. Wherever they have planted their feet, there have they builded to remain. The spirit of permanency has surely rested upon them. The old Mormon homes in Nauvoo are among the most substantial in the place to-day. The temple there would have been a credit to the nation now had it remained unmolested. This same spirit they carried with them into the barren desert, and there on its thirsty soil, amid untold difficulties and hardships, reared yet more beautiful and substantial commonwealths. Magnificent temples towering in the now fruitful valleys proclaim the people busily engaged in preparing themselves for yet greater things to come. Truly, "God moves in a mysterious way, His wonders to perform." {502} To unaided man everything looked black sixty years ago. Today the severe experiences of those years are seen to be but a necessary preparation for the greater work of building up the New Jerusalem. Hardly necessary is it to add that they are fully prepared for this work when the time comes to begin it, and no less evident is it that a people who have been for half a century building temporary homes, with the expectation of being called at any time to build up the center stake, will hardly have had the experience necessary to build the greatest and most permanent of all cities and the most glorious of all temples. Evidences are abundant on all sides that not only has God set up his work for the last time, but also that this work is accomplishing its mission. More clear, as time goes by, becomes the truth of Brigham Young's words: "If any man thinks he has influence among this people to lead away a party, let him try it, and he will find out that there is power with the Apostles which will carry them off victorious through all the world and build up and defend the Church and Kingdom of God." Having obtained a glimpse of the glorious light which this Latter-Day Kingdom has shed upon the world, we are assured that He who founded it, He who has guided it until now, will work out its future path. _"We do not believe it is just to mingle religious influences with civil government, whereby one religious society is fostered, and another proscribed in its spiritual privileges, and the individual rights of its members as citizens, denied."--Joseph Smith_. {503} A GOSPEL OUTLINE. A FEW OF THE MOST IMPORTANT SCRIPTURAL REFERENCES BEARING ON THE GOSPEL OF JESUS CHRIST, ARRANGED IN LOGICAL ORDER, AND DESIGNED TO GIVE TO MISSIONARIES--AND ALL OTHER STUDENTS OF THE GOSPEL--A WORKING KNOWLEDGE OF SUCH SCRIPTURAL QUOTATIONS AS MAY BE REQUIRED FROM THE FIRST. BY ELDER NEPHI ANDERSON, EDITOR LIAHONA THE ELDERS' JOURNAL. Central States Mission: CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS, 302 South Pleasant Street, Independence, Missouri. 1910 NOTE--The elder, in the beginning of his studies and his presentation of the gospel, does not need a multitude of texts, which often lead to confusion, but a few strong, appropriate quotations under each topic, the references having as much as possible, a logical relationship to each other. It is earnestly suggested that the Scriptures in their fullness be carefully studied, for in no other way can the full meaning and true spirit of isolated texts be obtained. Missionaries, especially, should compile their own ready reference from their study of the Scriptures, for by so doing the texts and their arrangement become fixed in the mind. It is hoped that this outline will be a valuable help in this direction. _THE KNOWLEDGE OF GOD._ _1. A Knowledge of God Is Essential,_ for JOHN 17:3.--"This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent." _2. Personality of the Godhead_--In the Godhead there are three personages--the Father, the Son, and the Holy Ghost. These are separate individuals, proved by {504} MATT. 3:16, 17.--The baptism of Jesus; the Father speaking from heaven; the sign of the Holy Ghost descending from above. ACTS 7:55, 56.--Stephen sees Jesus standing on the right hand of God. JOHN 16:28.--Jesus came from the Father, and went back to Him. JOHN, CHAP. 17.--Jesus prays to His Father. DOC. & COV. 130:22.--The Father and the Son have bodies of flesh and bone; the Holy Ghost is a personage of spirit. PEARL OF GREAT PRICE; WRITINGS OF JOSEPH SMITH.--The Father and the Son visit Joseph Smith. _3. The Unity of the Godhead_--consists in a oneness of powers, attributes, purpose, etc. JOHN 10:30-38.--Jesus and the Father are one. JOHN 17:20-22.--Jesus prays that His disciples may be one, even as He and the Father are one. _4. The Father is Revealed through the Son;_ for JOHN 14:6.--"No man cometh to the Father, but by me" (the Son). MATT. 11:27.--No man knows the Father save he to whom the Son will reveal Him. JOHN 5:37.--The Jews had not seen God the Father's shape, nor heard His voice; but JOHN 1:18.--The Son hath declared Him. Therefore, we receive our knowledge of the Father, not directly, but through a study of the Son. "As the Father, so the Son." _5. Jesus Christ the Son_ JOHN 1:2.--He was in the beginning with God. JOHN 1:3; COL. 1:16; DOC. & COV., 38:1-4.--All things were created by Him. P. of G. P. MOSES, 1:33.--God has created worlds without number by the Son. P. of G. P. MOSES, 4:1-4; ABR. 3:22-28.--Jesus in the council and the rebellion in heaven. I NEPHI 19:10.--He is the God of Abraham, Isaac and Jacob. I COR. 10:4.--He is the Spiritual Rock that was with the children of Israel. III NEPHI 15:5.--Jesus gave the law of Moses. ETHER 3:4-16.--Jesus shows His spiritual body to the brother of Jared. Jesus is born into the world, and lives as a man, this earth life. In His personal form and appearance He is HEB. 1:3.--"In the express image of His (the Father) person." PHIL. 2:6.--He is in "the form of God." COL. 1:15.--He is "the image of the invisible God." After His resurrection, Jesus is still in human form; for LUKE 24:39-43.--He said, "Behold, my hands and my feet, that it is I myself; handle me and see; for a spirit hath not {505} flesh and bones, as ye see me have." He also eats with His disciples. JOHN 20:20-27.--He shows His body with its marks to His disciples. B. of M. III NEPHI 11.--He visits the Nephites. ACTS 1:11.--As He went to heaven, in like manner will He return. JOHN 4:24.--"God is a spirit." As the Father is like the Son, the Father's spirit must also dwell in a glorified body of flesh and bones. JOHN 5:19.--"The Son can do nothing of Himself, but what He sees the Father do; for what things soever he doeth, these also doeth the Son likewise." _ANGELS._ _1. Angels are the Same Class of Beings as Men_--differing only in the scale of progressive being. In heaven there are two kinds: DOC. & COV. 129.--Spirits of just men made perfect, and angels who are resurrected personages, having bodies of flesh and bones. Of the latter class we have examples in LUKE 24:39-43.--The resurrected Jesus. ACTS 10:30-32.--The angel who taught Cornelius. ACTS 5:19.--Who released Peter from prison. REV. 19:10.--Who visited John on the Island of Patmos. _2. Evil Spirits_ are those who JUDE 6th verse.--"Kept not their first estate," but Isaiah 14:12; 1 PETER 2:4.--Were with Lucifer, cast out of heaven. ACTS 5:3.--These spirits tempt men to do evil. MATT. 8:28-32.--They so desire bodies that they strive for the possession of man's--sometimes, even the bodies of swine. _MAN._ _1. Man is a Child of God_--his spirit having been born of heavenly parents before it was clothed upon with flesh. ACTS 17:28.--We are God's offspring. HEB. 12:9.--God is the "Father of spirits." HEB. 2:17.--We are brethren to Jesus--and He was a Son of God. ROM. 8:29.--Jesus is the first-born of many brethren. JOHN 20:17.--God is the Father of Jesus and of Mary. This relationship between the Father, Jesus and mankind presumes _2. The Preexistence of Man_--for Jesus and mankind are children of the same Father; Jesus existed with the Father before this world was; (John 1:2) therefore, it is reasonable to suppose that we, "the many brethren" also lived with our common Father. JER. 1:5,--The Lord and ordained Jeremiah before he was born. {506} JOB 38:4-7.--Sons of God shouted for joy when the foundations of the earth were laid. JOHN 9:l.--There is a possibility of a man's sinning before birth. DOC. & COV. 93:23-29.--Man as in the beginning with God. GEN. l:26.--Man was created spiritually first; for GEN. 2:5.--There was not a man to till the ground. P. of G. P. Moses 3:5.--All things, man included, were created spiritually before they were in the earth. _3. Man is in the Physical Image of God_--for man is in the same form as Jesus, and Jesus is in the "express image" of the Father. GEN. 1:26.--Adam was created in the image of God. GEN. 5:3.--Adam begat a son, Seth, "after his image." MOSIAH 7:27.--Man was created after the image of God. _4. God's Purpose in Giving Man this Earth-life,_ is P. of G. P. Moses 1:39.--To bring to pass the immortality and eternal life of man. II NEPHI 2:25.--"That he might have joy." To this end DOC. & COV. 93:33, 34.--A combination of spirit and body was necessary; also II TIM. 1:9; TITUS l:2.--Salvation and eternal life was planned and promised "before the world began." For this purpose-- _5. Man May Become Perfect;_ for Jesus said MATT. 5:48.--Be ye perfect, as your Father in heaven is perfect. HEB. 12:23.--Just men may become perfect. I JOHN 3:2.-The Saints shall be like Jesus. _6. Man's Spirit is Immortal;_ for it existed before coming to earth (see Preexistence under 2) and it will exist after the body is lain down. LUKE 16: 19-31.--Jesus teaches this in the parable of the rich man and Lazarus. I PETER 3:18-20.--Christ, while His body lay in the tomb, visited the spirits in prison. The spirit of the thief went with Him. LUKE 24:37-39.--There are spirits: "A spirit has not flesh and bones," said Jesus. DEUT. 34:5; JOSH. 1:1, 2.--Moses died and was buried; yet MATT. 17:3, 4.--He appeared to Peter, James, and John. This must have been in the spirit; for I COR. 15:20.--Jesus was the first person resurrected, He being, "the first fruits of them that slept." _7. The Resurrection of Man's Body is assured;_ for LUKE 24:36-42.--Jesus received again His body of flesh and bones. MATT. 27:52, 53.--Many Saints received their bodies at Christ's resurrection. JOB 19:25-27.--Job said that he would yet in his flesh see God. {507} I THESS. 4:13-16; REV. 20:4-6; DOC AND COV. 88:97, 98.--The righteous will come forth in the first resurrection. REV. 20:5.--"But the rest of the dead lived not again until the thousand years were finished." II NEPHI 9:12-14; ALMA 11:42-45.--The resurrection is to be literal. _OUR FIRST PARENTS' FALL._ GEN. CHAP. 3; Rom. 5:12.--Our first parents brought sin and death into the world. I TIM. 2:14.--Adam knowingly transgressed the lesser law that he might obey the greater law to "multiply and replenish the earth." DOC. & COV. 29:41.--By the fall, man became spiritually dead--which is to be banished from the presence of God; he also became subject to the temporal death--a separation of the spirit from the body. _THE ATONEMENT OF CHRIST._ In order to attain to the perfection spoken about, man must be released from the effects of Adam's transgression. REV. 13:8; P. of G. P. Moses 4:1-4.--This was provided for from the "foundation of the world" by Christ, the Savior, who has brought salvation to all men. _1. General Salvation_ ROM. 5:12.--What was lost to the race through the fall was restored through Christ. I COR. 15:21, 22.--"As in Adam all die, even so in Christ shall all be made alive." I PETER 1:18-20.--We are redeemed through the blood of Christ. II NEPHI 2:26, 27.--Men are redeemed from the fall. Although thus redeemed, unconditionally, from eternal spiritual and temporal death, man, exercising his free agency, commits personal sins; therefore, he needs also-- _2. Personal Salvation_ ROM. 3:23; I JOHN 1:8-10.--All men are sinful. Christ atoned for personal sins also, but to obtain forgiveness for them, man must do something himself. HEB. 5:9.--Christ is the Author of salvation unto all those that obey Him. I JOHN 1:7.--The blood of Christ cleanses us from sin, if we walk in the light. I TIM. 4:10.--God is the Savior of all men, especially of those who believe. MOSIAH 3:11, 12.--Those who knowingly sin must repent. _FAITH._ Faith is the first requirement to obtain forgiveness of personal sins. {508} JOHN 3: 16; ACTS 16:31.--Belief in Christ is necessary to salvation. HEB. 11:l.--Definition of faith. ROM. 10:14, 15.--How faith comes. ALMA 32:21-43.--How faith is developed. JOHN 7:17.--How faith is perfected; they that do shall know. DOC. AND COV. LECTURES ON FAITH--contain an exhaustive treatment of faith. _FAITH AND WORKS._ JAMES 2:14-26.--Faith without works is dead. MATT. 7:21.--Not he that sayeth, Lord, Lord, shall enter heaven, but he that doeth the will of God. I JOHN l:3-6.--We know that we know the Lord, if we keep His commandments; and to know Him is eternal life. (John 17:3.) Some religionists claim that the saving works come only after salvation is obtained, but Jesus said, "He that doeth shall enter." HEB. 5:9.--Obedience must come before salvation. REV. 22:14.--They who do the Lord's commandments shall enter the holy city. DOC. & COV. 76: 111; MATT. 16:27.--Man rewarded according to his works. GAL. 2:16.--"Man is not justified by the works of the law." What law? GAL. 6:12-15; ROM. 3:28-31.--The law of Moses, especially circumcision. _REPENTANCE._ ISAIAH 55:7.--The Lord will forgive those who repent. LUKE 13:3.--Necessity of repentance. II COR. 7:8-10.--"Godly sorrow worketh repentance to salvation . . . . but the sorrow of the world worketh death." The process of true repentance may be stated thus: (1) Consciousness of sin; (2) Sorrow for sin; (3) Ceasing to sin, illustrated in JONAH 3:5-10.--Case of Nineveh. ALMA 15:3-12.--The conversion of Zeezrom. _BAPTISM._ _1. History of_ P. of G. P. MOSES 6:63, 64.--The baptism of Adam. I COR. 10:l, 2.--Israel was baptized in the cloud and in the MARK 1:4, 5.--Baptism was well known among the Jews. MOSIAH 18:5-17.--Alma baptizes in the waters of Mormon. _2. Necessity and Object of_ MATT. 3:15.--In the case of Jesus, "to fulfill all righteousness." {509} MARK 1:4; LUKE 3:3; ACTS 2:38.--For the remission of sins. GAL. 3:27.--To "put on Christ." JOHN 3:3, 5.--To permit a person to enter the kingdom of heaven. ACTS 2:38; ACTS 19:1-6.--As a prerequisite to receiving the Holy Ghost. ACTS 10:6, 48.--To obtain salvation: case of Cornelius. ACTS 22:16.--To wash away sins: case of Paul. _3. Mode of_ MATT. 3:16.--The baptism of Jesus: He came up out of the water. MARK l:5.--John baptizes in the river Jordan. ACTS 8:38.--Philip and the eunuch went down into the water. ROM. 6:3-5; COL. 2:12.--We are buried with Christ in baptism. JOHN 3:5.--It is likened to a birth. III NEPHI 11:22-27.--Christ instructs Nephites on baptism. DOC. AND COV. 20:72-74.--Words to be used in baptizing. _4. Proper Subjects For; Infant Baptism_ MATT. 28:19, 20.--Candidates must be capable of being taught. ACTS 2:38; ACTS 8:36, 37.--It must be preceded by faith and repentance. Infant baptism is contrary to the plan of salvation. Those who practice it theoretically annul the atonement of Christ; for I JOHN 3:4.--"Sin is the transgression of the law." JOHN 9:41.--Knowledge must come before sin. ROM. 4:15.--Where there is no law, there is no condemnation. LUKE 18:16.--"Of such (little children) is the kingdom of heaven." I COR. 15:22; DOC. AND COV. 29:46.--"As in Adam all die," etc. All persons that are incapable of sinning are unconditionally redeemed in Christ. MORONI CHAP. 8.--The sinfulness of baptizing little children. DOC AND COV. 68:27.--Children should be baptized at eight years of age. Infant baptism has no scriptural authority; it is never mentioned in the Bible. Some supposed cases are: I COR. 1:16.--Paul baptizes the household of Stephanas; but I COR. 16:15.--The household contained no infants. ACTS 16:33.--Paul baptized the household of the jailer; but they were capable of being preached to and of believing. There is no connection between baptism and circumcision. Baptism is for the remission of sins--circumcision is not; baptism is administered to both sexes--circumcision is not; faith and repentance must precede baptism--unbelievers may be circumcised. {510} _THE HOLY GHOST._ _1. The Nature of the Holy Ghost_ DOC. AND COV. 130:22.--The Holy Ghost is a personage of Spirit, and I JOHN 5:7; DOC. & COV. 20:28.--Is a member of the Godhead. "The Holy Spirit, or Spirit of God," both of which terms are sometimes used interchangeably with the Holy Ghost, "is the influence of Deity, the light of Christ, or of Truth which proceeds forth from the presence of God to fill the immensity of space and to quicken the understanding of men." (Doc. and Cov. 88:6-13.)--Prest. Jos. F. Smith. Care should therefore be taken to discriminate between the Holy Ghost and the Spirit of the Lord. _2. As Essential as Water Baptism_ MATT. 3:11; ACTS 1:5; DOC. AND COV. 39:6.--The baptism of the Holy Ghost completes the baptism of water. JOHN 3:5.--A man must be "born of the Spirit." _3. Preparations for His Reception_ ACTS 2:38; II NEPHI 31:12.--Faith, repentance, and baptism of water are required. ACTS 19:1-6.--The baptism of water must be authorized. ACTS 10:44-48.--The Holy Ghost falls on Cornelius and his company before they were baptized. This, the only exception to the general rule, was to show to Peter that the gospel was for the Gentiles, as well as for the Jews. _4. Manner of Bestowing_ ACTS 8:17.--The apostles bestow the Holy Ghost by the laying on of hands. ACTS 19:6; II TIMOTHY 1:6.--Paul bestows the Holy Ghost by laying on of hands. Undoubtedly, Jesus did not depart from the general law governing the bestowal of the Holy Ghost, for LUKE 24:50.--Prior to His final departure He "lifted up his hands and blessed" the twelve; also JOHN 20:22.--He breathed on them and said, "Receive ye the Holy Ghost." ACTS 2:2.--After the space of a few days, the Holy Ghost came. This interval is explained by the fact that it was necessary that Jesus should depart before the Holy Ghost could come. (John 16:7.) DOC. AND COV. 33:11, 15.--Holy Ghost to be bestowed by laying on of hands. _5. Gifts and Operations of_ JOHN 14:26.--He was to teach all things, and to bring to remembrance the teachings of Christ. GAL. 5:22, 23.--The fruits of the Spirit are love, joy, peace, etc. I COR. CHAP. 12.--The divers gifts of the Spirit are wisdom, knowledge, healing, etc. {511} DOC. AND COV. 20:35.--Revelations may be given by the Holy Ghost. _DIVINE AUTHORITY._ The saving ordinances of the gospel must be administered by men holding the Priesthood, which is the authority of God delegated to man. JOHN 15:16.--"Ye (the disciples) have not chosen me (Christ), but I have chosen you and ordained you." MATT. 10:40.--"He that receiveth you (the disciples), receiveth me." MATT. 16:19.--Divine authority is given to Peter. This authority is in the beginning given directly from the Lord to men, who bestow it by ordination on others. (John 15:16.) NUM. 27:18-23.--Moses ordains Joshua. ACTS 6:5, 6.--Seven men are called to assist the twelve. ACTS 14:23.--Paul and Barnabas ordain elders. HEB. 5:1-4; DOC. AND COV. 42:11.--No man takes the honor of the Priesthood upon himself. ACTS 8:12-15.--There are degrees of authority: Philip had authority to baptize, but not to bestow the Holy Ghost. ACTS, CHAPS. 9 AND 10.--Saul and Cornelius are sent to men having authority. ACTS 19:13-16.--The seven sons of Sceva try to exercise authority which they did not hold, with dire results. DOC. AND COV. 124:128.--Twelve apostles have authority to preach the gospel to all nations. DOC. AND COV. 121:36-46.--Powers of the Priesthood to be exercised only on the principles of righteousness. _THE CHURCH._ For the purpose of better bringing the gospel to all men, and to help to faithfulness those who have received it, an organization is effected called the Church. At the head of the Church are men who have divine authority, some of which are I COR. 12:28; EPH. 2:20.--Apostles, prophets, and teachers. DOC. AND COV. 107.--Orders and callings in Priesthood. EPH. 4:11, 12.--These are for the perfecting of the Saints. EPH. 4:13.--Until they come to a unity of the faith. EPH. 4:14.--That they "be no more children . . . . carried about by every wind of doctrine." HEB. 13:17.--These officers should be respected and obeyed. ACTS 4:10-12.--Because Christ is the head of the Church, it should bear His name. ACTS 9:13; ROM. 1:7.--The members of the Church are called Saints. DOC. AND COV. 115:4.--The name of the Church of Jesus Christ of Latter-day Saints given by revelation. _REVELATION._ The Church, being led by apostles and prophets, receives the immediate mind and will of the Lord from time to time {512} as occasion requires. This has been true in all ages; Adam, Enoch, Noah, Abraham, Moses and the former-day apostles are examples. PROV. 29:18.--"Where there is no vision, the people perish." AMOS 3:7.--"The Lord will do nothing, but he revealeth his secrets unto his servants, the prophets." I COR. 2:10-13.--Those who possess the Spirit of God receive revelation. (See also passages under "Holy Ghost, Gifts and Operations.") EPH. 3:3.--Paul receives revelation. PHIL. 3:15.--The Lord will reveal more if necessary. MATT. 16:13-18.--"The gates of hell shall not prevail against it"--the rock of revelation. DOC. AND COV. 42:61.--Elders of Church may receive revelation. DOC. AND COV. 43:2-6; 107:91, 92.--President only receives revelations for the Church. Opponents to modern revelation quote: REV. 22:18, 19.--Which forbids man to take from or add to the words of the Book. The reply to this is that the passage does not say the Lord might not do this; besides, reference is made only to the Book of Revelations. John wrote his Gospel afterwards. A similar admonition is found in Deut. 4:2. _THE APOSTASY._ It is a self-evident fact that the Gospel as preached and practiced by Christ and His first disciples was corrupted, and at last, lost altogether during the Dark Ages. This is shown if we put the so-called Christian sects to the test which Christ gave. JOHN 13:35.--"By this shall all men know that ye are my disciples if ye have love one to another," also MATT. 7:15-20.--By their fruits ye shall know them. II TIM. 3: 1-5.--The wickedness of the last days is described. II PETER 2:1-3.--Many shall follow false teachers. II THESS. 2: 1-4.--There shall be a falling away before Christ's second coming. REV. 13:6-8.--The Saints are overcome. II NEPHI 28 AND 29.--Give a description of the apostate world. DOC. AND COV. 1:15, 16.--The present apostate condition described. _THE RESTORATION OF THE GOSPEL._ The falling away makes necessary a restoration; for the purposes of God in the final redemption of the race requires it. MATT. 24:14.--"This gospel of the kingdom shall be preached in all the world," before the end. REV. 14:6.--An angel restores the gospel in the latter days. DAN. 2:28-45.--Daniel saw the kingdom of God established in the last days. {513} The Aaronic Priesthood was restored by John the Baptist to Joseph Smith and Oliver Cowdery, May 15, 1829; shortly after this date, the Melchisedek Priesthood was restored by Peter, James and John. The Church of Jesus Christ of Latter-day Saints was organized April 6, 1830, at Fayette, N.Y. DOC. & COV. 65:2.--Daniel's vision fulfilled in the Latter-day Kingdom. _THE NECESSITY OF CHURCH UNITY._ JOHN 17:20.--Jesus prays that His disciples may be one as He and the Father are one. I COR. l:10.--The Saints are told to "speak the same thing," to be "perfectly joined together in the same mind." EPH. 4:4-6.--"There is one body, one Spirit * * * one Lord, one faith, one baptism." (Read the whole chapter.) DOC. & COV. 38:27.--"If ye are not one, ye are not mine." _THE GATHERING._ MATT. 12:30.--Jesus said, "He that gathereth not with me, scattereth abroad." EPH. l:10.--In the Dispensation of the Fulness of Times, all things in Christ shall be gathered together in one. DEUT. 28:64.--Israel is to be scattered among all nations; but JER. 31:10.--The Lord shall gather Israel again. GEN. 49:22-26; DEUT. 33:13-16.--Joseph's inheritance extends beyond the land of Canaan--to America. B. of M. ETHER 13:6-8.--Where He will gather and build up Zion. DOC. & COV. 133:26-34.--The Ten Tribes shall come from the north and be blessed in Zion by Ephraim--the Latter-day Saints. JER. 32:36-44; ZACH. 2:12.--The Jews shall return to Jerusalem. _THE BOOK OF MORMON._ ACTS 17:26, 27.--The Lord has fixed the bounds of the earth's inhabitants: He desires all people to feel after Him that they might find Him. GEN. 11:7-9.--At the confusion of tongues, the people were scattered over the whole earth. JOHN 10:16.--Jesus said He had other sheep not of the fold at Jerusalem which He must also visit. EZEK. 37:15-19.--The stick, or book, of Judah (the Bible) and the stick of Joseph (the Book of Mormon) shall come together in the last days. IS. 29:11-14.--The words of a sealed book should be delivered to one who is learned, who shall say, "I cannot read a sealed book." Fulfilled in Martin Harris' visit to Prof. Anthon. (See the Writings of Joseph Smith in P. of G. P.) {514} MORONI 10:3-5.--How to obtain a testimony of the truth of the Book of Mormon. _SALVATION FOR THE DEAD._ I TIM. 2:3, 4; II PETER 3:9.--The Lord desires all men to be saved. ACTS 4:12.--Jesus Christ is the only name given whereby man can be saved. JOHN 3:5-7.--A man must be born of the water and of the Spirit before he can enter the Kingdom of God. This birth of the water (baptism) presupposes faith and repentance. As the vast majority of the race have never heard of Christ or His gospel in this life, it follows that they must hear of them in the spirit world. This is true, for I PETER 3:18-20.--Christ, after His death, went and preached to the spirits of those who had been destroyed in the Flood; and-- I PETER 4:6.--What He preached was the gospel. As these spirits, as well as all who are in the spirit world, cannot receive water baptism, it will have to be performed vicariously on the earth for those who repent. I COR. 15:29.--Paul refers to baptism for the dead. DOC. & COV. 127:6-10; Sec. 128.--Joseph Smith explains the doctrine of baptism for the dead. Note:--Farrar, in his "Early Days of Christianity," Chaps. VII and VIII, makes some interesting comments on these passages, upholding the view taken by the Latter-day Saints on the subject of salvation for the dead. LUKE 23:42, 43.--The thief on the cross went with Jesus to Paradise--the spirit world. JOHN 20:17.--The thief did not go to the Father, or to heaven, for Jesus declared to Mary three days later that He Himself had not been there. _THE SACRAMENT OF THE LORD'S SUPPER._ LUKE 22:7-20.--It was instituted by the Lord. ACTS 20:7.--And practiced by His disciples. I COR. 11:23-34.--It should be partaken of worthily, and in remembrance of the Lord Jesus Christ. DOC. & COV. 27:2-4.--The Saints are commanded not to use wine or strong drinks in partaking of the sacrament. DOC. & COV. 20:77-79.--Form of blessing on the bread and water. _TITHING._ GEN. 14:18-20.--Abraham paid tithes to Melchizedek. LEV. 27:30.--It was a law unto Israel. MAL. 3:7-12.--Blessings promised the tithe payer. LUKE 11:42.--Jesus commends tithe paying. DOC. & COV. 119.--The law of tithing as given to the Latter-day Saints. {515} _THE SABBATH, OR LORD'S DAY._ MARK 2:27, 28.--"The Son of man is Lord also of the Sabbath." ACTS 20:7; I COR. 16:1, 2.--Former-day Saints met for worship on the first day of the week-the day on which Christ arose from the dead. DOC. & COV. 59:9-13.--The Latter-day Saints' authority for observing the first day of the week--the Lord's day--as a Sabbath. Some religionists base their salvation on the observance of the seventh day, or Jewish Sabbath. To be consistent such people ought also to observe the Sabbath of Years and the year of Jubilee, both being part of the Jewish law. (Lev. 25:1-22.) The penalty for breaking the Jewish Sabbath was death. If the penalty is abolished, how can the law remain? _PERSECUTION._ MATT. 5:10.--"Blessed are they which are persecuted for righteousness' sake." MATT. 24:9.--In the latter days, the followers of Christ shall be hated of all nations. ACTS 28:22.--"This sect"--the Church of Christ--was everywhere spoken against. II TIM. 3:12.--"All that will live godly in Christ Jesus shall suffer persecution." DOC. & COV. 101:35-38.--Glory for the faithful persecuted. _MINISTRATIONS TO THE SICK._ MARK 6:5.--Jesus "laid his hands on a few sick, and healed them." MARK 6:13.--The disciples anointed with oil many that were sick, and healed them. JAMES 5:14, 15.--Anointing with oil and prayer shall save the sick. MATT. 17:16-20; II TIM. 4:20.--The sick were not always healed. DOC. & COV. 42:43, 44, 48.--How the sick are to be treated. _SALVATION IS NOT INSTANTANEOUS._ PROV. 4:18.--"The path of the just is as the shining light, that shineth more and more unto the perfect day." MATT. 24:13; DOC. & COV. 53:7.--"He that endures to the end shall be saved." HEB. 3; 4:9-11. The rest of God is for those who are "steadfast unto the end." REV. 21:7.--"He that overcometh shall inherit all things." _THE SECOND COMING OF CHRIST._ ACTS l:11.--As Jesus went, so shall He come again. MATT. 16:27.--"The Son of man shall come in the glory of his Father." {516} I THESS. 4:15, 16.--"The Lord Himself shall descend from heaven." ZACH. 14:4, 5.--Christ's second coming to Jerusalem. DOC. & COV. 49:6, 7, 22-24.--Signs of Christ's coming. _THE "THOUSAND YEARS" OR "MILLENNIUM."_ REV. 20:5, 6.--The Saints shall reign on the earth with Christ a thousand years. IS. 11:6, 9; 65:20; DOC. & COV. 45:58, 59.--Conditions during the thousand years. DOC. & COV. 63:49-51.--The righteous shall be changed "in the twinkling of an eye." _THE RENEWED OR CELESTIALIZED EARTH._ DOC. & COV. 88:25-28.--"The earth abideth the law of a celestial kingdom." DOC. & COV. 29:22-25.--All things shall become new. DOC. & COV. 130:9.--The earth to become like a Urim and Thummin. REV. 21 and 22.--A description of the new earth. _DEGREES OF SALVATION._ DOC. & COV. 88:34-44.--All things are governed and sanctified by law. I COR. 15:40-42.--There are different degrees of glory in the resurrection. MATT. 16:27.--Jesus shall reward every man according to his works. DOC. & COV. 76.--Description of the three degrees of glory. _ETERNITY OF THE MARRIAGE COVENANT._ ECCL. 3:14.--"Whatsoever God doeth, it shall be forever." GEN. CHAPS. 2 & 3.--Before the Fall, Adam and Eve were immortal, therefore their marriage was eternal in its nature. MATT. 16:19.--Peter received divine authority, so that whatsoever he bound on earth was bound in heaven. MATT. 22:23-33.--As in baptism, marriage is performed on earth--not after the resurrection. The ordinance must be performed by one having authority, such as Peter; and the married must be believers, not such as the Sadducees who denied the resurrection and knew not the scriptures nor the power of God. DOC. & COV. 132:19-24.--Marriage for eternity explained. {517} A CONTRAST BETWEEN THE DOCTRINE OF CHRIST AND THE FALSE DOCTRINES OF THE NINETEENTH CENTURY. BY PARLEY P. PRATT Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.--2 John, verse 9. THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. And these signs shall follow And these signs shall not follow them that believe; In my name them that believe, for they are shall they cast out devils they done away and no longer needed. shall speak with new tongues; In His name they shall not cast They shall take up serpents; out devils. and if they drink any deadly The gift of tongues is no longer thing, it shall not hurt them; they needed. shall lay hands on the sick, and If they take up serpents they they shall recover.--_Mark xvi.,_ will bite them; if they drink any 17-18. deadly thing, it will kill them. They shall not lay hands on the sick, and if they do they shall not recover; for such things are done away. Verily, verily, I say unto you, He that believeth on Christ He the believeth on me, the works shall not do any of the miracles that I do shall he do also; and and mighty works that He did, greater works than these shall he for such things have ceased. do; because I go unto my Father. --_John xiv.,_ 12. Fear them not therefore; there There is to be no more revelation, is nothing covered, that shall not for all things necessary are be revealed; and hid that shall already revealed. not be known.--_Matt. x.,_ 26. And he shall send his angels And there is to be no more ministering with a great sound of a trumpet, of angels, for such things and they shall gather together his are done away. elect from the four winds, from one end of heaven to the other.--_Matt. xxiv., _31. {518} THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. And I saw another angel fly Angels do not appear in this in the midst of heaven, having enlightened age, because they are the everlasting gospel to preach no longer needed. unto them that dwell on the earth, and to every nation and kindred, and tongue and people.--_Rev. xiv.,_ 6. Howbeit when he, the Spirit Inspiration is no longer needed of truth, is come, he will guide in this age of learning and refinement. you into all truth; for he shall Again, it shall not not speak of himself; but whatsoever show you things to come; for he shall hear, that shall then you would be a Prophet, and he speak; and he will shew you there are to be no Prophets in things to come.--_John xvi.,_ 13. these days. If ye abide in me, and my words It is not so in these days, we abide in you, ye shall ask what must not expect to heal the sick ye will, and it shall be done unto and work miracles, consequently you.--_John xv.,_ 7. we must not expect to receive what we ask for. Neither pray I for these alone, And we are all good Christians, but for them also which shall believe and we all believe on him through on me through their word; the Apostle's words, although divided That they all may be one; as into several hundred different Thou, Father, art in me, and I sects. in Thee, that they also may be one in us; that the world may believe that Thou hast sent me.-- _John xvii._, 20-21. One Lord, one faith, one Many Lords, many faiths, and baptism.--_Eph. iv._, 5. three or four kinds of baptism. For by one Spirit are we all And by many spirits are we all baptized into one body, whether torn asunder into different bodies. we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.--_I. Cor. xii._, 13. And he gave some, apostles; And there are to be no more and some, prophets; and some, Apostles, and no more Prophets. evangelists; and some, pastors But the work of the ministry, the and teachers; perfecting of the Saints, and the For the perfecting of the saints, edifying of the different bodies of for the work of the ministry, for Christ, can all be done very well the edifying of the body of Christ. without these gifts of God, only Till we all come in the unity give us money enough to educate of the faith and of the knowledge and employ the wisdom of men. of the Son of God, unto a perfect Apostles, miracles, and gifts man, unto the measure of were to continue during the first THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. {519} the stature of the fullness of age of Christianity, and then were Christ; to cease, because no longer needed, That we henceforth be no more having accomplished their purpose. children, tossed to and fro, and Tracts, creeds, sermons, and carried about with every wind of commentaries of uninspired men, doctrine, by the sleight of men, together with a hireling priesthood, and cunning craftiness, whereby are now necessary in order they lie in wait to deceive.--_Eph. to keep men from being carried iv._, 11-14. about with every wind of doctrine, &c. And no man taketh this honour For no man taketh this honour unto himself, but he that is called upon himself, but one who has of God, as was Aaron.--_Heb. been educated for the purpose, v._, 4. and commissioned by men. And how shall they preach, except But how shall the preach except they be sent? (of God.)--_Rom. they be well educated for the x._, 15. purpose and sent (by the board of officers)? Is any sick among you? let him If any are sick among you do call for the elders of the church; not send for the Elders of the and let them pray over him, Church; or if the Elders, come anointing him with oil in the name do not let them lay hands on of the Lord; them, neither let them anoint them And the prayer of faith shall in the name of the Lord, for this save the sick, and the Lord shall is all Mormon delusion; but send raise him up; and if he have committed for a good physician, and perhaps sins, they shall be forgiven they may get well. him.--_James v._, 14-15. Then Peter said unto them, Repent Repent and come to the anxious and be baptized every one seat (penitent form) every one of of you in the name of Jesus you, and cry, "Lord, Lord," and Christ for the remission of sins, may be you will get forgiveness and ye shall receive the gift of of sins; and you may be baptized the Holy Ghost. or not; but if you do you will For the promise is unto you, not get the Holy Ghost as they and to your children, and to all did anciently, for such things are that are afar off, even as many done away. as the Lord our God shall call.--_Acts ii._, 38-39. And it shall come to pass afterward, And in these last days the Lord that I will pour out my will not pour out His Spirit so spirit upon all flesh; and your as to cause our sons and daughters sons and your daughter shall to prophesy, our old men to prophesy, your old men shall dream dreams, and our young men dream dreams, your young men to see visions; for such things are shall see visions.--_Joel ii._, 28. no longer needed, and it is all delusion, and none but the ignorant believe such things. {520} THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. Follow after charity, and desire Do not covet any of the supernatural spiritual gifts, but rather that ye gifts, but especially beware may prophesy.--_I. Cor. xiv._, 1. of Prophesying, for such things are done away. Wherefore, brethren, covet to Do not prophesy, and it is all prophesy, and forbid not to speak a delusion to speak in tongues. with tongues.--_I. Cor. xiv._, 39. But in vain they do worship me, It matters not what kind of doctrine, teaching for doctrines the commandments or what system, a man embraces, of men.--_Matt. xv._, 9. if he is only sincere and worships Jesus Christ. At that time Jesus answered We thank God that He has revealed and said, I thank thee, O Father, nothing to any person, wise Lord of heaven and earth, because or simple, for many hundred thou hast hid these things from years, but that our wise and the wise and prudent, and hast learned men have been able to revealed them unto babes. know God without a revelation, Even so, Father; for so it seemed and that we shall never be favored good in thy sight.--_Matt. xi._, with any more. 25-26. All things are delivered unto We all know God in this enlightened me of my Father; and no man age, and yet neither the knoweth the Son, but the Father; Father nor the Son has revealed neither knoweth any man the anything to any of us, for we Father, save the Son, and he to do not believe revelations are necessary whomsoever the Son will reveal now. him.--_Matt. xi._, 27. And this is life eternal, that And we cannot know for ourselves, that they might know Thee the only by any positive manifestation true God, and Jesus Christ, whom in these days, but must depend Thou hast sent.--_John xvii._, 3. on the wisdom and learning of men. I thank my God always on your We thank the Lord always in behalf, for the grace of God behalf of the Church in these which is given you by Jesus days, that she has no supernatural Christ; gifts given unto her, and That in everything ye are enriched that she is not enriched by Christ, by him, in all utterance, neither in the gift of utterance and in all knowledge; nor in the gift of knowledge; Even as the testimony of Christ neither has she the testimony of was confirmed in you; Jesus (the spirit of prophecy) So that ye come behind in no confirmed in her, and she comes gift; waiting for the coming of behind in all the gifts; nor is she our Lord Jesus Christ.--_I. Cor. waiting for, or expecting the coming i._, 4-7. of the Lord; for He has come once, and never will come again till the great and last day, the end of the earth. {521} THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. Because the foolishness of God The wisdom of men, and the is wiser than men; and the weakness learning of men, are better than of God is stronger than men. the inspiration of the Almighty, For ye see your calling, brethren, for that is not needed any longer; now that not many wise men for you see your calling, brethren, after the flesh, not many mighty, how that the wise, and learned, not many noble, are called; and noble, and mighty are But God has chosen the foolish called in these days; for we have things of the world to confound chosen such to confound the foolish; the wise; and God hath the unlearned, and the ignorant; chosen the weak things of the yea, to confound the base world to confound the things things of the world which are which are mighty; despised, that flesh might glory in And base things of the world, His presence. and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are: That no flesh should glory in his presence.--_I. Cor. i._, 25-29. And I, brethren, when I came And we, brethren, when we to you, came not with excellency came unto you, came with excellency of speech or of wisdom, declaring of speech, and with the wisdom unto you the testimony of and learning of man; and God. our speech and our preaching were For I determined not to know with enticing words of man's wisdom; any thing among you, save Jesus not in demonstration of the Christ, and Him crucified. spirit and power, for that is done And I was with you in weakness, away; that your faith should not and in fear, and in much stand in the power of God, but in trembling. the wisdom of man. And my speech and my preaching was not with enticing words of man's wisdom. but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God.--_I. Cor. ii._, 1-5. But we speak the wisdom of But we speak the wisdom of God in a mystery, even the hidden man in a mystery, even the hidden wisdom, which God ordained wisdom, which none but the before the world unto our glory; learned knew; for had others Which none of the princes of known it, they would never have this world knew; for had they been under the necessity of employing known it, they would not have us to tell it to them. crucified the Lord of glory.--_I. Cor. ii._, 7-8. {522} THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. But God hath revealed them But God hath revealed nothing unto us by His Spirit; for the unto us by His Spirit; for the Spirit searcheth all things, yea, wisdom and learning of man the deep things of God. search all things; yea, all the deep For what man knoweth the things which are necessary for things of a man, save the spirit us to know. of man which is in him? even For what man knoweth the so the things of God knoweth no things of man, save the spirit of man, but the Spirit of God. man, which is in him? Even so Now we have received not the the things of God knoweth no spirit of the world, but the spirit man by the Spirit of God in these which is of God; that we might days, for it is done away, or it know the things that are freely reveals nothing. given to us of God. Now, we have not received the Which things also we speak, Spirit of God, but the spirit of not in the words which man's wisdom the world, that we might not know teacheth; comparing spiritual for a certainty, but that we might things with spiritual. guess at, or give our opinion of But the natural man receiveth the things of God. not the things of the Spirit of Which things also we speak, not God, for they are foolishness unto in the words which the Holy him, neither can he know them, Ghost teacheth, but which man's because they are spiritually wisdom teacheth, for the inspiration discerned.--_I. Cor. ii._, 10-14. of the Holy Ghost is done away. But the learned man may receive and understand the things of God by his own wisdom, without the inspiration of the Spirit; for will be so foolish as to believe in visions and revelations in this religious age? Let no man deceive himself. If Let no man deceive himself. If any man among you seemeth to any man among you seemeth to be wise in the world, let him become be wise in the things of God, let a fool, that he may be wise. him get the wisdom of men, that he may be wise. For the wisdom of this world For the wisdom of God is foolishness is foolishness with God. For it with the world, for it is is written, he taketh the wise in written, Let us educate young men their own craftiness. for the ministry; and again, Let And again, the Lord knoweth no man preach who has not been the thoughts of the wise, that educated for the purpose; and especially, they are vain. receive no man who Therefore let no man glory in professes to be inspired. men. For all things are yours.--_I. Cor. iii._, 18-21. Now concerning spiritual gifts, Now, concerning spiritual gifts, brethren, I would not have you brethren, we would have you entire ignorant.--_I. Cor. xii._, 1. ignorant, for they are not needed at all in this generation. {523}THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. But the manifestation of the But the manifestation of the spirit is given to every man to Spirit is given to no man to profit profit withal. at all. For to one is given by the Spirit But to one is given, by the learning the word of wisdom; to another of men, the word of wisdom; the word of knowledge by the and to another the word of knowledge same Spirit. by human learning. To another faith by the same And to another faith, by the Spirit; to another the gift of healing same spirit; but to none the gift by the same Spirit. of healing by the same Spirit. To another the working of miracles; And to none the working of to another prophecy; to miracles, and to none to prophesy, another discerning of spirits; to and to none discerning of spirits, another divers kinds of tongues; and to none to speak with divers to another the interpretation of kinds of tongues, and to none to tongues.--_I. Cor. xii._, 7-10. interpret tongues. For as the body is one, and For as the body is composed of hath many members, and all the many sects and parties who are members of that one body, so also is opposed to each other, and have Christ. no gifts, and, being many sects, For by one Spirit are we all are but one body, so also is Antichrist. baptized into one body, whether For by many spirits are we all we are Jews or Gentiles, whether baptized into many bodies, whether we be bond or free; and have we be Catholics or Protestants, been all made to drink into one Presbyterians or Methodists, but Spirit. have all drunk into one spirit, For the body is not one member, even the spirit of the world. but many.--_I. Cor., xii._, 12-14. For the body is not one sect, but many. But now hath God set the members But now hath the god (of this every one of them in the world) set the sects and parties body, as it hath pleased him. in the body (of Antichrist) as it And if they were all one member, hath pleased him. where were the body? And if they were all one sect, But now are they many members where were the body? yet but one body.--_I. Cor., But now are they many sects, xii._, 18-20. yet but one body (even Babylon). Now ye are the body of Christ, Now, ye are the body of Antichrist, and members in particular. and members in particular. And God hath set some in the And man hath set some in the church, first apostles, secondarily Church; first, a hireling Priest; prophets, thirdly teachers, after secondly, a board of officers; that miracles, then gifts of healings, thirdly, tracts; then commentaries, helps, governments, diversities creeds and diversities of opinions; of tongues.--_I. Cor., xii._, hence societies, and wondrous 27-28. helps. Blessed are ye, when men shall Woe unto you when men reviled revile you and persecute you, and you, and persecute you, and say {524}THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. shall say all manner of evil against all manner of evil against you you falsely, for my sake. falsely for Christ's sake. Lament Rejoice and be exceeding glad, ye, and be exceedingly sorrowful for great is your reward in in that hour, for little is your reward heaven; for so persecuted they among men; for so persecute the prophets which were before they the Latter-day Saints. you.--_Matt. v._, 11-12. Give to him that asketh thee, Give to him that asketh of thee, and from him that would borrow if he be able to make thee a similar of thee turn not thou away.--_Matt. present; and from him that v._, 42. would borrow of thee turn not thou away, if he be able to pay thee again with good interest. Be ye therefore, perfect, even Do not think to be perfect, for as your Father which is in heaven it is impossible to live without sin. is perfect.--_Matt. v._, 48. Take heed that ye do not your Take heed that you do your alms before men, to be seen of alms before men, to be seen of them; otherwise ye have no reward them; otherwise you have no reward of your Father which is in nor praise from the children heaven. of men. Therefore when thou doest Therefore, when thou doest thine alms, do not sound a trumpet thine alms, publish it in the Missionary before thee, as the hypocrites Herald, or some other do in the synagogues and in the paper, that you may get praise of streets, that they may have glory the world. Verily I say unto you, of men. Verily I say unto you, You shall have your reward. They have their reward.--_Matt. vi._, 1-2. And when thou prayest thou And when thou prayest, be like shall not be as the hypocrites are, the hypocrites in days of old; go for they love to pray standing in before the public and cry mightily, the synagogues and in the corners not expecting to be heard and answered, of the streets, that they may be for that would be miraculous, seen of men. Verily I say unto and miracles have ceased. you, They have their reward.--_Matt. vi._, 5. And when thou prayest thou And when thou prayest, be like shall not be as the hypocrites are, the hypocrites in days of old; go for they love to pray standing in before the public and cry mightily, the synagogues and in the corners not expecting to be heard and answered, of the streets, that they may be for that would be miraculous, seen of men. Verily I say unto and miracles have ceased. you, They have their reward.--_Matt. vi._, 5. Moreover when ye fast, be not, Moreover, when ye fast, be like as the hypocrites, of a sad the hypocrites, of a sad countenance, countenance; for they disfigure their that ye may appear unto faces that they may appear unto men to fast; so that you may get men to fast. Verily I say unto your reward. you, They have their reward,--_Matt. vi._, 16. Lay not up for yourselves Lay up for yourselves abundance treasures upon earth, where moth of treasures on the earth, and rust doth corrupt, and where where moth and rust doth corrupt, thieves break through and steal. and where thieves break {525}THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. But lay up for yourselves treasures through and steal; for if your in heaven, where neither heart is only in heaven, it is no moth nor rust doth corrupt, and matter how rich you are in this where thieves do not break world; for now it is come to pass through nor steal. that ye cannot serve God and mammon. For where your treasure is, there will your heart be also.--_Matt. vi._, 19-21. Therefore all things whatsoever Therefore, all things whatsoever ye would that men should do to men do to you do you even you, do ye even so to them; for so to them; for this is the law and this is the law and the prophets. the practice. Enter ye in at the strait gate; Enter ye in at the wide gate, for wide is the gate and broad is where the multitude go; for it the way that leadeth to destruction, cannot be that all our great and and many there be which learned men are wrong, and nobody go in thereat. right but a few obscure individuals. Because strait is the gate and For the narrow way is not altogether narrow is the way, which leadeth too straight, but only a unto life, and few there be very few travel in it. that find it. Beware of false prophets, which Beware of prophets who come come to you in sheep's clothing, to you with the Word of God; but inwardly they are ravening you may know at once they are wolves. false, without hearing them or Ye shall know them by their examining their fruits; popular fruits. Do men gather grapes of opinion is against them; whereas, thorns, or figs of thistles?--_Matt. if they were men of God, vii._, 12-16. the people would speak well of Wherefore by their fruits ye them. shall know them. If we are only sure that we Not every one that saith unto have experienced religion, and we me, Lord, Lord, shall enter into pray often, we shall be saved, the kingdom of heaven; but he whether we do the Lord's will or that doeth the will of my Father not; for it mattereth not what which is in heaven.--_Matt. vii._, system we embrace, whether it 20-21. be right or wrong, if we are only sincere. And it came to pass, when Jesus And it came to pass that when had ended these sayings, the men had ended these sayings, the people were astonished at His people were pleased with their doctrine. doctrines, for they taught them For he taught them as one having not as men having authority, but authority, and not as the as the scribes. scribes.--_Matt. vii._, 28-29. {526} BAPTISM FOR THE REMISSION OF SINS The remission of sins is what every sinner desires when he truly believes in God and has repented of every transgression. Faith and repentence do not bring remission, but they must be had before it can be obtained, for they prepare the sinner for this ordinance. But baptism brings remission, or, in other words, it is through baptism that sins are remitted. To prove this, we may turn to the word of God. John the Baptist was a servant of God, acting under divine revelation, and we read(_Mark i_. 4, and _Luke iii_. 3) that he preached "the baptism of repentence for the _remission of sins_," in the wilderness and all the country about Jordan. While he was preaching this doctrine, Jesus considering it necessary to fulfil all righteousness, came to him and was baptized, thus acknowledging that John was preaching a correct doctrine and baptizing for the right purpose. Now this has been a matter of sacred history for some eighteen hundred years and who is so blind to truth and lost to reason as to assert that baptism is for anything else than for the remission of sins? The passages quoted are a standing rebuke to all such persons. Jesus called and ordained men to preach His gospel, but just before He left them He commanded them to tarry at Jerusalem till they were endowed with power from on high. They did so, and when they received this power, they convinced a large multitude that Jesus was the Christ, and when their hearers inquired of them what they should do, Peter replied: "Repent, and be _baptized_ every one of you in the name of Jesus Christ for the remission of sins" (_Acts ii_. 38). According to this, the inspired apostles taught that baptism was for the remission of sins, after Christ's ascension into heaven. Paul saw a vision in which he was told to go to a certain place where it should be told him what to do. He went, and there fasted and prayed three days. Then the Lord sent Ananias to him, who said, "Arise, and be _baptized_ and _wash away_ thy sins" (_Acts xxii_. 16). Why did not the Lord remit Paul's sins through his fasting and prayer? Because He had established baptism for that {527} purpose, and both small and great must comply if they desire the blessing. "But," says one, "you astonish me; I was always taught that baptism was an outward sign of an inward grace." That may be, but a true servant of God never taught you so, neither did you learn it from the Bible. You must be baptized and have your sins washed away before you are even prepared for the reception of an "inward grace." "But," continues the objector, "Peter tells us that baptism 'is not the putting away of the filth of the flesh but the answer of a good conscience towards God.'" Very good! Ananias did not tell Paul to be baptized and wash away the "filth of the flesh," but to "be baptized and wash away his sins." Peter and John, with the rest of God's servants, did not preach baptism for the "putting away of the filth of the flesh," but for the "_remission of sins_." When a man is baptized according to the Lord's will, he receives a remission of sins and his conscience is void of offense towards God. Some object to baptism for the remission of sins because infants are "born in sin" and that would include infant baptism. True, the sin of Adam passed upon all mankind; but Christ took away the sin of the world by taking it upon Himself and atoning for the same upon the cross. Therefore, infants are without sin, and "of such are the kingdom of heaven" (_Mark x_. 14). The sins which men should be baptized for are their own individual sins, and not the sin they were born in, for the Savior atoned for that. Nor is it proper to say that baptism remits a man's sins, for that is the work of the Lord. The "laying on of hands" does not give the Holy Ghost, for it is the "gift of God." The blowing of rams' horns did not throw down the walls of Jericho, it was the power of Jehovah. "Simon saw that _through_ the laying on of the Apostles' hands the Holy Ghost was given" (_Acts viii_. 18). God works _by_ means, _through_ instruments, and it is _through_ baptism that sins are remitted. It is repeatedly stated in the scriptures that those only who do the will of God can obtain salvation. That it is the will of God for people to receive the remission of sin, none will deny. That remission of sins is obtained through baptism has been clearly proven. Therefore all who will be saved will have to be baptized for this purpose. Again, the Bible says, "the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking {528} vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power" (_II Thess. i_. 7-9). From this we learn that the Lord will take vengeance on those who obey not the gospel, and punish them with everlasting destruction. Baptism for the remission of sins is a principle of the gospel, and those who fail to obey it will surely be partakers of the vengeance and punishment mentioned in the foregoing quotation. The Prophet Elisha pointed out the way for the Syrian leper to be cleansed, namely, to be washed or dipped seven times in Jordan. But he went away in a rage, thinking that the waters of Syria were just as good as those of Jordan; but afterwards, being persuaded by his servants, he obeyed the requirement, and was cleansed. Now, if he had been dipped in any other river, it would have done him no good; or if he had been dipped less than seven times, it would have availed nothing. God had prescribed the means, and they must be complied with to the very letter, or the blessing would not follow. So it is with regard to baptism. "When Israel were bitten by poisonous serpents, God commanded a brazen serpent to be raised, that whosoever should look upon it should be healed. All the poisoned ones who would not look, considering it non-essential, died in their poison. So likewise, all sinners who will not be baptized, considering it non-essential, will die in their sins, and be damned."[A] [Footnote A: Apostle Orson Pratt, on "Water Baptism."] Sufficient has been said to satisfy any reasonable mind on this subject. Every point of scripture touching the _object_ of baptism has been examined, and found that each one proves it to be for the remission of sins. The arguments against this doctrine have also been examined and found utterly groundless. Let every unbaptized person waste no time, but prepare himself for this ordinance, by repenting of every sin. Then he may seek a properly authorized person to baptize him for the remission of his sins, that they may be remitted, that he may be a fit subject for the Holy Spirit to rest upon, that he may be saved with the redeemed and sanctified of all generations in the Kingdom of God forever-- "While time, or thought, or being lasts, Or immortality endures." {529} "GOOD TIDINGS." OR THE "NEW AND EVERLASTING GOSPEL." QUESTION.--What is the Gospel? ANSWER.--There is only one true system of doctrine that can properly be called the Gospel; and that one system is so definite in every point, and so exactly adapted to the situation of sinners, that every person may immediately embrace it wherever it is preached, and by so doing they become saints, or Christians. The first principle of action required in the Gospel is belief in the name of Jesus Christ, the once crucified and now risen Redeemer. The second is repentance; which signifies nothing more nor less than the putting away of sins, with humility and meekness before God--feeling sorry for our sins, and a determination to forsake them. The third is baptism, by immersion in water, in the name of the Father, of the Son and of the Holy Ghost, FOR THE REMISSION OF SINS. The fourth is the laying on of hands, in the name of Jesus, for the baptism of the Holy Ghost. All who do these things in a proper manner, and under proper authority, are saints; and if they endure to the end they will be saved in the Kingdom of God. Q.--Are there any conditions in this system which the sinner cannot immediately fulfil, as soon as he understands them? A.--The sinner can believe that Jesus is the Christ on good testimony. He can turn from his sins, and put them away. He can also go forth, and be immersed in water, in the name of the Lord Jesus. God will not believe for us; He will not repent for us; He will not be baptized for us; but these things are for us to do; and if we do them, then God has promised to forgive us our sins, and to baptize us with the Holy Ghost; then, certainly we should be the children of God, in the enjoyment of religion. Q.--Is it of any use for men to pray to the Lord to convert them and give them religion, while they neglect to obey the Gospel? A.--No. In _vain_ they call Him Lord, Lord, and do not perform the things which He has commanded them. In _vain_ they worship Him, teaching for _doctrines_ the COMMANDMENTS OF MEN. The Lord is praying us to be converted, and we will not, while at the same time we are praying Him to convert us. Q.--But must not the Lord perform some special work, on His part, more than He has done, in order to convert our souls and make us Christians? A.--No. The Lord has died for us; He has risen again for us; He has sent His word to us, with servants to administer it; and now He requires us to obey it, and then He has promised to forgive our sins, and to grant us the gift of the Holy Ghost. Q.--But what! Can every sinner come immediately forward and obey the Gospel when it is {530} preached, and thus become a child of God? A.--Yes. Q.--What! All the sinners in this town? A.--Yes; and all the sinners in England, nay, in all the world. The very moment they obey the Gospel they are free from sin, and are made partakers of the Holy Ghost. If this is not the case, then the word of God is of none effect, and the Gospel never saved a man since the world began, nor ever will; for, if God has sent a message or Gospel into the world which is insufficient to save sinners, and is under the necessity of saving them some other way, independent of that Gospel, then surely He has sent it in vain. But, on the other hand, if He has sent a Gospel which would save one man by obeying its precepts, then surely it would be the power of God unto salvation to all who would believe and obey it. Q.--If these things are so, what would a minister of the Gospel say if he were to be present at some of the religious excitements which are got up in modern times, and were to see persons bowed down at the penitent forms, trying to "get religion" in that? A.--He would say, as Ananias said to Saul of Tarsus, "Why tarryest thou? Arise and be baptized, and wash away thy sins, calling upon the name of the Lord." Q.--But what would he say if they should refuse to comply with the requisition, and should continue praying? A.--He would say, "Why do you call Lord, Lord, and do not perform the things he has said?" "In vain you worship him, teaching for doctrines the commandments of men." Q.--But would they not "get religion in that way?" A.--No. They might pray as long and as loud as the four hundred prophets of Baal did, but with as little effect. Q.--But did not the Apostle say to the jailer and his household, that they should be saved if they would believe on the Lord Jesus Christ, without obeying the Gospel? A.--No. He spake unto them the word of the Lord. Q.--What word of the Lord did he speak unto them? A.--The word of repentance and baptism for remission of sins; as is evident from the fact of their attending to baptism the same hour. Q.--What would have been the situation of the jailer and his household if they had believed on the Lord Jesus Christ, and had not obeyed the Gospel? A.--They would have been under much more condemnation than they were before. Q.--But was not Saul of Tarsus, while on his way to Damascus, converted and made a Christian by a special work of God? A.--No. He was only convinced or convicted that Jesus was the Christ; but his being a saint (or Christian) depended on his going to Damascus, and obeying the Gospel baptism. Q.--What would have been his situation if he had continued to believe in Christ, and had not gone to Damascus and obeyed the Gospel? A.--He would never have "got religion" to this day, but would have been worse than he was before. -Q.-Did not the Apostle say to the people of old, that, if they would confess with their mouth the Lord Jesus Christ, and would believe in their hearts that God had raised him from the dead, they should be saved? A.--Yes. But he was writing to the Church of God, whose members had already obeyed the Gospel, and had been planted together {531} in the likeness of his death; being buried with him by baptism, and having risen again to newness of life, he was encouraging them to continue in the belief and confession of his name. Q.--But did not the Apostle thank God that he had not baptized many of the Corinthians? A.--Yes. But the reason was, lest they should say he had baptized in his own name. Q.--But did he not say, that he was not sent to baptize, but to preach the Gospel? A.--Yes. But others were sent to water those whom he planted. He, as a wise master-builder, laid the foundation by preaching the word, and others attended to the other part of the work, and thus builded thereon. Q.--Did not Cornelius and his friends receive the Holy Ghost before they were baptized? A.--Yes. But it was to convince the Jews that they (the Gentiles) had part in the Gospel as well as the Israelites. Q.--Would Cornelius and his friends have been saved, after all they had received, if they had refused baptism? A.--No. For Peter was sent to tell them words whereby they should be saved, and part of these words were, that they should be baptized; and, if they had refused to comply with this message, they would have been worse than those who had never known the way of truth. Q.--Was not the thief on the cross saved without baptism? A.--If he was, it was because he had no opportunity to obey; and, therefore, was not saved through a Gospel ministration, but was included in the same mercy as the heathens, who have never had the offer of the Gospel, and therefore, are under no condemnation for not obeying it. Q.--Would the thief on the cross have been saved if he had lived to hear the Gospel, and had opportunity to obey it, and refused? A.--No. The Gospel condemns all who do not obey it. It is a savior of life unto life, or of death unto death, to all who are privileged to hear it. Q.--Is there, then, no other Gospel but faith in Jesus Christ, repentance towards God, and immersion in water FOR THE REMISSION OF SINS, with the laying on of hands in the name of Jesus for the baptism of the Holy Ghost? A.--No. The people who are without this order of things are strangers to the GOSPEL, notwithstanding all the morality, sincerity, and piety they may possess. Q.--What! Are all the professed ministers of the Gospel, who have not obeyed and taught that particular form of doctrine without the Gospel, the same as the heathen--and all their hearers, too? A.--Yes. Unless we make this difference, that, having the Bible and some idea of Jesus Christ, they have been benefited in a moral point of view, although they have not understood the Gospel. Q.--Are all the ministers and professors of religion, in this age of the world, under obligation to obey that Gospel, in order to be saved in the Kingdom of God? A.--Yes. "Except a man be born of WATER and of the SPIRIT, he cannot enter into the Kingdom of God." How then can he be saved in it? Q.--What has Christ said of those who would come into the sheep-fold by climbing up some other way besides the door? A.--He has pronounced them thieves and robbers. Q.--At Christ's second coming, what will become of all those ministers and professors, and others who do not obey the Gospel? A.--"He will come in flaming {532} fire, taking vengeance on all those who know not God, AND OBEY NOT THE GOSPEL OF OUR LORD JESUS CHRIST." Q.--How comes it that the Christian world (so called) have been so long without the Gospel in its fulness? A.--In fulfilment of the word of prophecy, spoken by the prophet Daniel and by the revelator John, "THEY HAVE MADE WAR WITH THE SAINTS, AND OVERCOME THEM;" and in fulfilment of Paul to Timothy, "They have HEAPED TO THEMSELVES TEACHERS, having ITCHING ears; and these have turned their ears from the TRUTH, and they are turned unto fables, and they will not endure SOUND DOCTRINE." Q.-How came the Latter-day Saints to understand this Gospel, and to be instruments in restoring it among mankind? A.--Not for any worth or wisdom that was in them more than others; but because the time had come for this Gospel of the Kingdom to be again restored to the inhabitants of the earth, and to be preached to all nations preparatory to the second coming of Messiah. Therefore the Lord sent forth an Holy Angel to commit the authority of this ministry again unto man, and this in fulfilment of the promises recorded by the ancient prophets and apostles. Q.--Is it not uncharitable to consider the Christian world all wrong, except such as obey the fulness of the Gospel? and still more so to tell them of it? A.--No. The man who tells his generation the truth, according to the "law and the testimony," is more charitable to them than ten thousand men who cry, Peace and safety, and prophesy smooth things, when sudden destruction is near at hand. Q.--But, what will become of all the people who have lived and died since the Gospel was perverted and before it was restored again? A.--They will be judged according to their works, and according to the light which they enjoyed in their day; and, no doubt many of them will rise up in judgment against this generation, and condemn it; for, had they enjoyed the privileges which we enjoy, they would, no doubt, have gladly embraced the truth in all its fulness. They desired to see the latter-day glory, but died without the sight.--_P. P. Pratt_. _"Attempts to promote universal peace have failed. The world has had a fair trial for six thousands years; the Lord will try the seventh thousand Himself."_ --_Joseph Smith, The Prophet_. {533} A PLEA FOR MODERN REVELATION. BY ORSON PRATT. We now appeal to the honesty, good sense and learning of all good moral men, to testify their convictions in regard to the insufficiency of their rules of faith. Is there a man among you who has candidly examined the present confused, divided, distracted state of all Christendom, who is not thoroughly convinced that something is radically wrong? Many of you, no doubt, have in your serious reflecting moments, looked upon the bewildered, blind, cold, formal, powerless systems with which you were surrounded with feelings of sorrow and disgust. You have wished to know the truth, but, alas, wherever you have turned your investigations, darkness and uncertainty have stared you in the face. The voices of several hundred jarring, contending, soul-sickening sects were constantly sounding in your ears; each one professing to be built upon the Bible, and yet each one differing from all the rest. Under this confused state of things you have, peradventure, involuntarily exclaimed: can the Bible be the word of God! Would God reveal a system of religion expressed in such _indefinite terms_ that a thousand different religions should grow out of it? Has God revealed the great system of salvation in such vague, uncertain language on purpose to delight Himself with the quarrels and contentions of His creatures in relation to it? Would God think so much of fallen men, that He would give His only Begotten Son to die for them, and then reveal His doctrine to them in language altogether ambiguous and uncertain? Such questions, doubtless, have passed through the mind of many a religiously-inclined person. Millions have been sensible of the midnight darkness, but have not known the true cause; they have acknowledged that they could not understand a very great proportion of the Bible, yet they have believed it to be the word of God; they have wondered that the Bible should be their only rule of faith, and yet so few be able to understand it alike. Many seeing the contradiction, and vagueness, and the uncertainty {534} of all modern religions, professing to have emanated from the same God, have been so disgusted that they have renounced the Bible as a fable invented by priestcraft; others fearing to do this, have poured over the whole libraries of uninspired commentaries, seeking after the true meaning of that which they believe God has revealed; and at last, finding the learned commentators as widely disagreed as the sects themselves, they have concluded that the Bible is a great mystery and that God did not intend to have it understood when He revealed it. Others, still, have a little more perseverance, and believing that God would not send a revelation which He did not wish the people to understand, have with great diligence collected vast numbers of the most ancient Greek and Hebrew manuscripts of the sacred books, but here they find themselves utterly confounded; these ancient manuscripts, which they had hoped would reveal the truth, are perverted and corrupted in almost every text, so that they find "an incredible number of different readings" on every page and almost every sentence. From this heterogeneous mass of contradictory manuscripts they give an English translation, and call it the Bible; thus leaving millions to guess out the true meaning, and quarrel and contend with each other because they do not guess alike. The true cause of all the divisions which distract modern Christendom is the want of inspired apostles and prophets: they, through wickedness and apostasy, lost the key of revelation some seventeen centuries ago, since which time they have been altogether unable to open the _door of knowledge_. Satan has taken the advantage of their dark and benighted condition, and robbed the world of a great number of sacred books, corrupting those few that remained to such a degree that he has got the whole of Christendom quarreling about their true meaning. This pleases him: he cares not how much they contend and fight about religion, as long as he knows that their religion is false; neither does he care how much they are united about religion, as long as he knows that it is not of the right kind. He can tolerate, and, indeed, help his reverend ministers to promulgate all kinds of religion, except that which has true revelators and prophets in it: no other kind of religion displeases him. But for a prophet or revelator to establish a religion on the earth, is more than he can quietly put up with; it strikes a death blow to all that he has been doing since the great apostasy. He is exceedingly frightened, lest some of the old lost books of the ancient prophets {535} and apostles should be again revealed. He is also raving mad, lest the books of the Old and New Testaments should be revealed again anew in their purity as at first--lest every point of Christ's doctrine should be again revealed in such plain, definite and positive language, that no two persons could possibly disagree upon it. This would be exceedingly dangerous to his kingdom; no wonder, then, that he should be full of wrath. But the sincere, honest, humble seeker after truth must have the privilege of finding it, and that, too, in the greatest of plainness, before the overthrow of all nations, that they, by embracing it, may escape the judgments of great Babylon. Yes! the day is come and the time is at hand when all nations are to hear the word of the Lord by the mouth of His chosen apostles and prophets to whom He hath restored the key of revelation for the last time, and for the dispensation of the fullness of times, that all things may be prepared and sealed unto the end of all things, against the day of rest for the meek of the earth. _"Nothing but a sterling desire to do the will of God will cause men to endure the contumely and reproach of their fellowmen and associate themselves with the people denominated Latter-day Saints or 'Mormons.'"_ --_John Taylor._ _"The Lord never did and never will send an angel to anybody merely to gratify the desire of that individual to see an angel."_ --_Wilford Woodruff_. {536} THE "UNKNOWN GOD" REVEALED. A REPLY TO A GEORGIA EDITOR'S URGENT APPEAL FOR A Restoration OF THE "OLD TIME" FAITH IN A PERSONAL AND KNOWN GOD. BEN E. RICH. _To the Editor of the Atlanta News_: DEAR SIR:--In a recent edition of your publication we observed the following able editorial, which we copy verbatim: OUR MODERN ALTARS "TO THE UNKNOWN GOD." _"As I passed by and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD."--St. Paul at Athens_. It is a painful and confusing thing to the Christian investigator to be convinced, as he must be, by the fact that millions of conventionally good people in our land, as in all civilized countries, are kneeling "To the Unknown God." One cannot say how many professed Christians really have a conscious knowledge of the God whom they reverence and whose Son they believe Jesus, the Christ, to be. But one may know without much inquiry that very few of our Christian churchmen have what we may be allowed to call "a working knowledge of God." In other words, they have no definite mental or spiritual conception of the Personality of God. They attribute to Him in a somewhat nebulous way certain characteristics in perfection, such as eternity, holiness, truth, love, mercy, patience, wisdom and power. But why and how these things constitute Personality and obtain manifestation in human affairs, is a riddle more profound that a Delphian oracle or a shadow interrogation point on the face of the Sphinx. They have simply apprehended that "there must be a God," somewhat as the French cynic said, if none had ever been revealed Man would have invented one from necessity. They have been trained from infancy to think of an awful God and finally, by the religious impulse that always comes to a man strongly at some point in his sentient career, they have professed a binding faith in that God--but still He remains practically and consciously "The Unknown God." It is one of the most strenuous tasks of modern preaching to secure the serious, studious attention of men and women to the plain {537} correspondence between the Scriptural revelations of God the Father with the known attributes and actions of Christ the Son. Preachers themselves preach "The Unknown God" because they have not acquired the spiritual discernment to be satisfied that if Christ was "the express image of the Father," then, logically and indisputably "God was in Christ revealing Himself to the world." All through the labors of the apostles in the first age of the church runs the ceaseless insistence that men should not differentiate between the characters of God and Christ, but believe in Christ as an absolute manifestation of God in the flesh. If modern preachers would dwell upon that mighty truth with the same persistence the earth would soon be aflame with the knowledge and the love of God, and Christ would become the true Lord of millions who now do Him only lip service and of millions more who would suddenly see in Him "the fulness of the Godhead bodily." It is scarcely to be wondered over that gold, society, pleasure, pride and gilded sin in myriad forms can so easily persuade and pervert so many in the modern Christian world, when we realize that they live in so great a fog of ignorance concerning the God whom they perfunctorily profess to believe in and acknowledge they ought to obey in all truth, righteousness and holy conversation. _We need in Atlanta--we need in Georgia--we need in America--the old time faith in a personal and known God, who is our Father in heaven, who has given us His Son for a Savior. A revival of the knowledge of God in Christ Jesus will level forever, in and out of the churches, countless thousands of altars "To the Unknown God_." Your appeal for the restoration of "the old time faith in a personal and known God" impels us to respond to your editorial by offering you the very faith for which you so earnestly contend. Your exposition of the personalities, character and attributes of God is true, and your evidence is conclusive and invulnerable. There is no argument to offer in rebuttal, and preachers of so-called Christendom will look in vain for one iota of proof to support the contrary. Their inconsistent, not to say ridiculous, doctrine that God is "incomprehensible without body, parts or passions," in the light of all sound reason and prophetic testimony, must stand alone a self-evident fact of the uninspired source from which it sprang. The "unknown God" whom modern Christians do ignorantly worship, in times past revealed His mind and will to His children upon the earth. And, not only did He manifest Himself in revelation, but in actual person did He converse face to face with certain of His chosen representatives. Between Heaven and earth the channel of communication was constantly open, excepting only, when, through disobedience and transgression men cut themselves off from this privilege of divine favor. God's people expected these manifestations of His kindness. To be led by an inspired man--a prophet of the Almighty--and to receive through him counsel and law, with the seal of {538} divine authority "Thus saith the Lord" attached thereto, was as natural to them as it was to live, because to them, their Father in Heaven was a living, active, comprehensive personal Being. This was a part of the "old time" Faith. In the meridian of time, Jesus Christ the Son of God, established His Church among men; and when His labors were ended and He returned unto His Father, He left His disciples in possession of the Holy Ghost which was "to guide them into all truth," "bring things past to their remembrance," and to reveal unto them the things of the future; in fact, this messenger was, in the absence of Christ in person, the medium through which God made known His will unto His children upon the earth. No argument is needed to convince any one of the fact that the disciples did enjoy the operations of that Spirit, for the whole New Testament is, in and of itself, proof positive and conclusive, of the literal fulfillment of that promise. One of the "gifts" of the Holy Ghost is prophecy, and upon whomsoever the Lord desired, He conferred this gift, and hence prophets were found in His church. And especially did those at the head enjoy this manifestation because they were God's mouthpieces, and it belonged particularly to their office and calling. The enjoyment of the actual companionship of the Holy Ghost then, together with its perceptible workings, were also parts of that "old time" Faith. Again: At the head of His Church, Jesus placed a quorum of Twelve Apostles, Peter, James and John standing chief among them. "Ye have not chosen me," said He, "but I have chosen you and ordained you." He called and ordained also, Seventies, Elders, Priests, Teachers, and Deacons to fill certain positions in His Church, all of whom Paul says God himself placed therein in order that He, through them, might edify and perfect the Saints and also to protect them from being tossed to and fro by every wind of doctrine taught by man; and further, that He might accomplish the work of the ministry. These officers, according to the same author's authoritative testimony were to remain in the Church until the world should come to a unity of the Faith and to a perfect knowledge of God. To have in their midsts these divinely called and inspired men bearing authority direct from God, was another part of the "old time" Faith of the Saints. No word from God has ever been recorded that these offices and callings were unnecessary and useless creations in His Church organization, or that they were in time to be done away and destroyed. All Scripture proves the contrary most clearly {539} and most emphatically. Furthermore, such a contention simply reduces the solemn and deliberate acts of Jehovah to mere folly and idle child's play, and destroys the confidence and faith of man in Him as a Being possessed of that infinite intelligence and wisdom attributed to Him. God placed these officers in the Church, and no one but God can legally remove them. But they have been removed. Their offices have been destroyed. Yes, but unauthorized man and not God is responsible! The modern Christian doctrine advocating the uselessness and nonessentiality of the Apostles and Prophets and other inspired men of God as were formerly set in the Church of Christ, is a companion inconsistency with that of a bodiless, passionless God, and also owes its existence to modern unauthorized and uninspired man. Certainly it was not a part of the "old time" Faith. Another thing: The men whom Jesus called into His ministry, were sent out "two by two" to preach the Gospel, "without purse or scrip." Taxed pews, contribution boxes, and salaried preachers were unknown among them. These things belong to the modern "profession" of the popular Christian ministry and had nothing whatever to do with the "old time" "calling" of God unto His work. To be sure, the Church had a system of revenue by which the poor were supported and the necessary expenses of maintaining the organization were met, but this was known as the "law of tithing," of which not one penny went to pay a preacher. This custom and practice is another invention of man, ingeniously applied in merchandising a man-made gospel by a self-called clergy, and that, too, in bold contradiction of Holy Writ, which unmistakably declares it to be entirely foreign to the "old time" Faith. Furthermore: The Gospel, as Jesus and His disciples taught it, embraced four fundamental principles, namely: faith, repentance, baptism by immersion "for the remission of sins," and "the laying on of hands" for the "gift of the Holy Ghost." The faith here spoken of constituted more than a dormant or passive belief. It went further than mere mental assent, and embodied deeds of righteousness. He that had faith was stirred to repentance from his evil ways. That is, he ceased to commit forbidden practices, and instead performed such acts of righteousness as the Gospel required. One of these requirements was to be baptized in water for the remission of sin. The claim that this ordinance was not essential is disproved, not only by the teachings of the Savior and His disciples, but also by their practices. Jesus Himself {540} set the example, and afterwards commanded His disciples to preach in all the world the Gospel, "baptizing them (who believed) in the name of the Father, the Son, and the Holy Ghost," and also declaring that those who would not believe and be baptized "should be dammed." This is not strange at all, when we fully realize that baptism is "the counsel of God," and that it was the preceding step requisite to the companionship of the Holy Ghost which was given "by the laying on of hands." Paul declared to the Hebrew Saints that these four principles and ordinances were "the doctrine of Christ," and John writes that "whosoever transgresseth and abideth not in the doctrine of Christ hath not God. He that abideth in the doctrine of Christ he hath both the Father and the Son." To the consistent mind there should be not the least shadow of doubt as to the fact that the doctrines here laid down belonged to and were an essential part of the "old time" Faith. But this is not all. There was a power, an active perceptible force of divine origin, which, through the faith of the Saints, manifested itself in speaking in and interpretation of tongues, prophecy, and healing of the sick. These manifestations were the "gifts of the Holy Ghost." Jesus called them "signs," and promised that they should "follow them that believe," the literal fulfillment of which is attested by one continuous stream of examples running all through the New Testament times. God placed them in the Church anciently; the Saints then enjoyed them; and nowhere has He ordered them to be withdrawn or announced that they should cease. However, they are not to be found in so-called Christian churches today, and what more, without one word of Scriptural support, the preachers of modern times maintain that they are superfluous and are no longer needed. Superfluous? Why? No longer needed? Why? Simply because they are not manifest among them, and that this kind of doctrine in a measure explains away the reason for their absence; besides, it conforms best to their man-conceived idea of a god without body, parts or passions. They get from their god exactly what he is capable of giving them--absolutely nothing. To be sure such a being could not speak. He has no mouth. He could not hear, for he has no ears. He could not hate or love, because he has no passions. Summed right down to the actual thing which the definition conveys, the only conclusion is that such a god is no god at all. And since this is the subject of their worship, it isn't unnatural or unreasonable that he or it, or {541} whatever name by which the nonentity might be designated, bestows no signs or gifts upon its worshipers because it is manifestly powerless to act. But one thing sure and certain, these very "gifts" and "signs" were a part of the "old time" Faith. They were the blessings of a Heavenly Father poured out upon those of His children who obeyed the Gospel of His Son Jesus Christ. They came from the God of Abraham, Isaac and Jacob; the same who conversed with our father Adam in the Garden of Eden; the same whose voice at sundry times was heard, and whose person--but not in His mortal consuming glory--on many occasions was seen by nearly all of the prophets spoken of in Holy Writ; the same whose express image, character and personality were duplicated in the person of His Only Begotten Son in the flesh--Jesus Christ, the Savior of the world! This, kind sir, sets forth in brief, the component parts of the "old time" Faith of the ancients, only one principle of which was contended for in your able editorial copied above. This very faith, we are pleased to declare unto you, is now upon the earth. That same "personal and known God who is our Father in Heaven," in company with His Son Jesus Christ, together in person, visited this earth and conversed face to face with one whom they chose to represent them among men. They gave him authority to act in their names; revealed unto him every principle of the Gospel necessary to man's salvation, and instructed him how to re-establish their Church in the world; and as a startling and invincible testimony of the truth of these things, that Church stands today just as complete in structure, in doctrine and in practice as was the Church organized on the same principle--revelation--in Jerusalem nearly two thousand years ago. That Church is the Church of Jesus Christ of Latter Day Saints, and that man, whom the courts of heaven honored by making him the instrument of restoration, was Joseph Smith, the latter day prophet of the true and the living God! Atlanta, your honor, has not been totally lacking in information upon these matters, because both upon her streets and within several of her humble halls, modern Elders and Seventies, clothed with that same authority possessed by their brethren anciently, have defended the personality of our Father. And this also have they done throughout the whole civilized world. But like their companion missionaries of former times, they have been hated and despised, persecuted and mobbed; and in several instances have they, too, been {542} murdered in cold blood for the Truth, the name of your own fair state sharing this unholy record in common with others in this nation. Modern sanctimonious "High Priests," under the appellation of Christian ministers, like men of their own stripe in olden times, have been the ring leaders in creating this prejudice in the minds of the people, and they are responsible for the war of persecution that has raged and which does now rage relentlessly against the work of God; and should the Master Himself visit the earth today He, beyond all question, would rebuke these modern Scribes, Pharisees and hypocrites in the same language reported by Matthew in his twenty-third chapter. The religious Jews, in the days of Jesus, ridiculed and hated the religion of God brought unto them, and the so-called religious Christian world of today stands exactly in the same position. It took a brave heart, an independent spirit and a firm reliance in Jehovah to embrace an unpopular truth then and become united with the despised Nazarene, and it requires the same characteristics today to become associated with the Church of God established in this day through the instrumentality of the latter day prophet who received his authority from that same Nazarene. In conclusion: We offer you the "old time" Faith which has been restored to the earth, with all the principles, gifts, powers and authority of ancient times. It holds out to you the opportunity to be established upon a firm and complete understanding of that "personal and known God who is our Father in Heaven and who has given us His Son for a Savior." And what more, we ask you candidly, and earnestly, to aid us in this revival of the "old time" Faith, that throughout all the universe may be restored a perfect knowledge of God and of His Son Jesus Christ, that henceforth and forever may be lowered, both in and out of the churches, the countless thousands of altars erected to the "unknown God." {543} A GOSPEL LETTER. WRITTEN BY SISTER LUCY MACK SMITH, THE MOTHER OF THE PROPHET JOSEPH SMITH. The following very interesting and earnest gospel letter written by Lucy Mack Smith, mother of the Prophet Joseph, to her brother, Solomon Mack and his wife, was presented to President Joseph F. Smith by Mrs. Candace Mack Barker, of Keene, N. H., a granddaughter of Solomon Mack, to whom the letter is addressed. Mrs. Barker stated that it was her desire to place the letter in the hands of those who would appreciate its contents and preserve it as she felt it properly deserved. Readers will agree that the lady made the very wisest selection in choosing President Smith as the holder of this important relic. It is with untold pleasure that we are privileged to present this beautiful sermon which was written so soon after the organization of the Church by one of the greatest and noblest mothers that ever lived, whose life of continued toil and tribulation was spent so constantly in the humble endeavor to help establish the everlasting Gospel revealed from God through her prophet son. Her brother Solomon became a faithful member of the Church, and remained so until the end of his mortal life: Waterloo, January 6, 1831. Dear Brother and Sister: Although we are at a great distance from each other and have not had the pleasure of seeing each other for many years, yet I feel a great anxiety in your welfare, and especially for the welfare of your souls; and you yourselves must know that it is a thing of greatest importance to be prepared to meet our God in peace, for it is not long before He is to make His appearance on the earth with all the hosts of heaven to take vengeance on the wicked and they that know not God. By searching the prophecies contained in the Old Testament we find it there prophesied that God will set His hand the second time to recover His people the house of Israel. He has now commenced this work; He hath sent forth a revelation in these last days, and this revelation is called the Book of Mormon. It contains the fullness of the Gospel to the Gentiles, and is sent forth to show unto the remnant of the house of Israel what great things God hath done for their fathers that they may know of the covenants of the Lord and that they are not cast off forever; and also of the convincing of both Jew and Gentile that Jesus is the Christ, the Eternal God and manifests Himself unto all nations. It also contains the history of a people which were led out of Jerusalem {544} six hundred years before the coming of Christ in the flesh. God seeing the wickedness of the inhabitants of Jerusalem, He sent out a prophet named Lehi and commanded him to declare unto the people that unless they repented of their sins that the city would be destroyed, but they would not hear him, but sought to take away his life, therefore the Lord commanded him to take his family, together with another man named Ishmael, and his family, and flee out of the city, and they were led by the hand of the Lord on to this continent and they became very numerous and were a people highly favored of the Lord; but there arose contentions among them and the more wicked part of them being led by one of the sons of Lehi named Laman, arose up in rebellion against their brethren, and would not keep the commandments of God, therefore He sent a curse upon them, and caused a dark skin to come over them, and from Laman our Indians have descended. The more righteous part of them were led by another of the sons of Lehi named Nephi, he being a prophet of the Lord. I cannot give you much of an insight into these things, but I write this that when you have an opportunity of receiving one of the books that you may not reject (it) for God has pronounced a curse upon all who have a chance to receive it and will not, for by it they will be judged at the last day. There are many in these parts who profess to know God and to be His humble followers, but when this thing is offered them they say we have Bible enough and want no more; but such are in the gall of bitterness and in the bonds of iniquity and understand not the Bible which they love, for all the holy prophets spoke plainly of the gathering of the house of Israel and of the coming forth of this work, and God says He will give us line upon line, precept upon precept, here a little and there a little; there are more nations than one, and if God would not reveal Himself alike unto all nations He would be partial. We need not suppose that we have all His words in our Bible, neither need we think that because He has spoken once He cannot speak again. Perhaps you will inquire how this revelation came forth. It has been hid up in the earth fourteen hundred years, and was placed there by Moroni, one of the Nephites; it was engraven upon plates which have the appearance of gold. He being a prophet of the Lord, and seeing the wickedness of the people and knowing that they must be destroyed, and also knowing that if the plates fell into the hands of the Lamanites that they would destroy them, for they sought to destroy all sacred writings, therefore he hid them up in the earth, having obtained a promise of the Lord that they should come forth in His own due time unto the world; and I feel to thank my God that He hath spared my life to see this day. Joseph, after repenting of his sins and humbling himself before God, was visited by an holy angel whose countenance was as lightning and whose garments were white above all whiteness, who gave unto him commandments which inspired him from on high; and who gave unto him, by the means of which was before prepared, that he should translate this book. And by reading this our eyes are opened that we can see the situation in which the world now stands; that the eyes of the whole world are blinded; that the churches have all become corrupted, yea every church upon the face of the earth; that the Gospel of Christ is nowhere preached. This is the situation which the world is now in, and you can judge for yourselves if we did not need something more than the wisdom of man to show us the right way. {545} God, seeing our situation, had compassion upon us, and has sent us this revelation that the stumbling block might be removed, that whosoever would might enter. He now established His Church upon the earth as it was in the days of the Apostles. He has now made a new and everlasting covenant, and all that will hear His voice and enter, He says they shall be gathered together into a land of promise, and He Himself will come and reign on earth with them a thousand years. He is now sending forth His servants to prune His vineyard for the last time, and woe be unto them that will not hear them. There are many who think hard when we tell them that the churches have all become corrupted, but the Lord hath spoken it, and who can deny His words? They are all lifted up in the pride of their hearts and think more of adorning their fine sanctuaries than they do of the poor and needy. The priests are going about preaching for money, and teaching false doctrines and leading men down to destruction by crying peace, peace, when the Lord Himself hath not spoken it. When our Savior was upon the earth He sent forth His disciples and commanded them to preach His Gospel, and these signs He said should follow them that believed; in My name they shall do many wonderful works; they shall cast out devils; they shall take up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover. Now where can we find these signs following them that call themselves preachers of the Gospel, and why do they not follow? It surely must be because they do not believe and do not teach the true doctrine of Christ, for God is the same yesterday, today and forever, and changeth not. We read that at the day of Pentecost people being pricked in their hearts began to cry, saying, "Men and brethren, what shall we do?" and Peter being filled with the Holy Ghost, stood up and said, "Repent and be baptized every one of you in the name of Jesus Christ for the remission of your sins and ye shall receive the Holy Ghost." Now this promise was not to them alone for he goes on to say, this "promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call;" therefore the promise extends unto us if we will obey His commands. Peter did not tell them to go away and mourn over their sins weeks and months, and receive a remission of them and then come and be baptized, but he told them first to repent and be baptized, and the promise was that they should receive a remission of their sins and the gift of the Holy Ghost; and this is the Gospel of Christ, and His Church is established in this place and also in Ohio; there have been three hundred added to the Church in Ohio within a few weeks, and there are some added to this Church almost daily. The work is spreading very fast. I must now close my letter by entreating you as one that feels for your souls to seek an interest in Christ, and when you have an opportunity to receive this work do not reject it, but read it and examine for yourselves. I will now bid you farewell, and I want some of you to come here or write immediately, for we expect to go away to the Ohio early in the spring. If you write this winter you may direct your letters to Waterloo, Seneca county. I want you to think seriously of these things, for they are the truths of the living God. Please to accept this from your sister, LUCY SMITH. To Solomon Mack, Gilsum. N. H. {546} THE RESTORATION OF THE EVERLASTING GOSPEL. BY ELDER GEORGE TEASDALE. WHAT is "Mormonism?" and, What is the object of the "Mormon" Elders preaching in the Indian Territory? are questions that are doubtless asked many times. We propose, with your kind attention, to answer these questions, and we ask your prayerful consideration of the same. In the year 1820 there lived in Manchester, Ontario (now Wayne) County, in the State of New York, a young man named JOSEPH SMITH, who received a remarkable vision. There had been a religious revival in the neighborhood where he resided, which had caused him much reflection to know which of the sects to join, as the Baptists, Methodists, and Presbyterians had all taken part in the revival, and when it was over the different ministers all claimed the converts, which made much confusion and bitter feeling. As Joseph was reading the Bible one day, a passage of Scripture, found in the first chapter and fifth verse of James' epistle, which reads, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him," had a powerful influence over him. To use his own words: "Never did any passage of Scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom I did." At last Joseph determined to ask of God. The principle of Faith was now operating upon his mind, and he determined to ask the Eternal Father which of all the sects was right. It was the morning of a beautiful clear day, early in the spring of eighteen hundred and twenty. He went alone to a retired spot, kneeled down, and began to offer up the desires of his heart. He had scarcely done so, when he was seized {547} upon by some invisible power that seemed to bind his tongue so that he could not speak, and which almost overcame him. He was about to give up, but exercising all his power calling upon God, in his heart, to deliver him, he saw a pillar of light exactly above his head, above the brightness of the sun. When the light rested upon him, he was delivered from the power of his unseen enemy, and he saw two glorious personages, whose brightness and glory it is impossible to describe, standing above him in the air; one of them spake unto him, calling him by name, and pointing to the other said, THIS IS MY BELOVED SON, HEAR HIM. Joseph asked this other personage which of all the sects was right and which he should join, and was answered that he should join none of them, for they were all wrong. This personage said, "They draw near to me with their lips, but their hearts are far from me; they teach for doctrine the commandments of man, having a form of godliness, but they deny the power thereof;" and also gave him some other information. When Joseph came to himself again, he was lying on his back, looking up into heaven. Some few days after he had this remarkable vision, he happened to be in company with one of the Methodist preachers, and he told him the vision he had seen. The preacher became very angry, told Joseph it was all of the devil, that there were no such things as visions or revelations in these days; that such things had ceased with the Apostles. Joseph soon found that telling the vision excited a great deal of prejudice against him amongst professors of religion, and was the cause of much persecution. Thus commenced the persecutions of the Latter-day Saints, called "Mormons." The men who "taught for doctrine the commandments of man" commenced lying about and misrepresenting an obscure boy, because he had truthfully said he had seen a vision and he knew it. He also had learned that the testimony of the Apostle James was true. This we would also do well to give heed to, for we all lack wisdom and should be encouraged to ask of God, so that we may not be led astray by false teachers, but have the Spirit of Truth to guide and lead us into all truth. About three years after receiving this remarkable vision he received a visitation from a messenger from heaven. This personage informed him his name was Moroni. He had on a robe of the most exquisite whiteness; his whole person was glorious beyond description, and his countenance truly like lightning. He told Joseph God had a work for him to do, and that his name should be had for good and evil amongst {548} all nations. Moroni, the angel, told him there was a book that had been hid up in the earth, written upon gold plates, giving an account of the inhabitants who formerly lived upon this continent, and the source from when they sprang; also, that the fulness of the everlasting Gospel was contained in this record, as delivered by Jesus Christ to the ancient inhabitants, the fathers of the American Indians, and the "other sheep" spoken of by the Savior, in the tenth chapter of John and the sixteenth verse, "Other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice." Moroni quoted several prophecies of the Old Testament Prophets, that were about to be fulfilled, he said, concerning the destruction of the wicked and the second coming of the Messiah, etc.; and also told him that many judgments were coming on the earth with great desolations by famine, sword and pestilence, in this generation. With the plates that were hid up there were two stones in silver bows (and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim), and the possession and use of these stones were what constituted Seers in ancient or former times, and that God had prepared them for the purpose of translating the record. Following the instructions of this messenger, who was one of the Prophets, and who had hid up this record, Joseph translated the plates by the power of God. Three men were chosen special witnesses, to whom the angel showed the plates. Their names were Oliver Cowdery, David Whitmer, and Martin Harris. They declare "that an angel of God came down from heaven, and he brought and laid before our eyes, and we beheld and saw the plates, and the engravings thereon;" they also heard the voice of the Lord declare the record had been translated by the power of God. It is called the Book of Mormon. Mormon, who was the father of Moroni, made an abridgment of the ancient records, and it is that abridgment that we now have in the Book of Mormon. It is from this Prophet's name that the Gentile or unbelieving nations have called the people who believe in this book "Mormons," or anything to do with the people who thus believe, "Mormonism;" and they have very much belied them. But it does not matter what unbelievers say, or how much the people may be misrepresented by wicked men, the facts exist--Mormon made an abridgment of the history of his people on gold plates, and JOSEPH SMITH, the Prophet-martyr of the nineteenth century, translated them by the power of God, and it exists and bears its own truthful {549} evidence. No one has ever read the book with an honest, prayerful heart, but has been convinced of its divine origin. The prophecies or predictions of its own Prophets are being fulfilled to-day. These Prophets were amongst some of the most remarkable men that ever lived. During the time Joseph Smith was translating the Book of Mormon, a young man named Oliver Cowdery was writing for him. They came to the place where it is recorded that the Lord Jesus visited the people and established His Church upon this continent. Upon translating the mode and object of baptism as the Savior gave instructions, they greatly desired this blessing, but knew not how to obtain it. They went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, which was mentioned in the translation. While they were praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and laid his hands upon their heads as they knelt in prayer, and ordained them to the Aaronic Priesthood, saying, "Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys to the ministering of angels, and of the Gospel of repentance, and of baptism, by immersion, for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness." He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that they would receive this power or authority hereafter. This messenger, or angel, said his name was John, the same that is called John the Baptist, in the New Testament, and that he acted under the direction of Peter, James and John, the ancient Apostles, who held the keys of the Melchisedec Priesthood or authority. Joseph states this same messenger "commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and afterwards that he should baptize me;" accordingly they carried out the instructions which were given unto them by baptizing each other in the order designated by the angel. On coming out of the water, the Holy Ghost came upon them, and they stood up and prophesied concerning the rise of the Church of Christ in this generation, and many other things, being filled with the Holy Ghost and rejoicing in their salvation. As the messenger had promised, in due time, the Melchisedec Priesthood and Apostleship was restored under the hands of Peter, James and John, and the "Gospel of the kingdom" {550} began to be preached, and as the members of the Church of Christ began to multiply it was Organized by divine revelation with Apostles, Prophets, and Teachers, followed by miracles, gifts of healing, helps and governments, until the Church of Christ was fully organized upon the earth. But it has had to pass through the most bitter persecution, and the blood of the martyrs has had to flow. Mobs, led on by ministers of religious societies, have committed acts of violence against the Saints of the Most High, that testify in unspeakable language "they are all wrong," for no member of the Church of Christ could have a persecuting spirit--"By their fruits shall ye know them." The Prophet Joseph Smith, through false charges, had to endure over forty vexatious lawsuits, in all of which he was honorably acquitted; until at last the mob said, "If the law cannot reach him, powder and ball shall," and he and his brother Hyrum, the Patriarch of the Church, were murdered in cold blood; and this because they were true and faithful to the trust given them by the Eternal Father, and the wicked in their hatred to the principles of righteousness that he preached, being of the same spirit as that possessed by the men who crucified the Messiah, were led on to shed the blood of innocence, by which they exalted the martyrs to a throne and brought upon themselves the damnation of hell. For the shedding of innocent blood there is no forgiveness. (See I John, iii, 15.) But although the world has been opposed to the establishment of the Kingdom of God upon the earth, the Lord has sustained and protected His people and established their feet in the fastnesses of the Rocky Mountains, as foretold by the Prophets Isaiah and Micah: "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem." (Isaiah, ii, 2, 3; Micah, iv, 1, 2.) And they are steadily increasing, because they teach correct principles, they tell the truth and offer the TRUTH to the people, for, having authority, they have the power to preach the everlasting Gospel. God, our Eternal Father, the Father of the spirits of all {551} flesh, requires us all to believe on His only begotten, Jesus Christ, the author of our eternal salvation, the only name given under heaven whereby we can be saved. We must have faith in God, believe that He is, and that He is a rewarder of those who diligently seek Him. Then seek unto Him by faith and prayer, asking Him in the name of Jesus Christ for such things as we treed. Then we are required to repent, "cease to do evil," and "learn to do well," being willing and obedient, putting away from us all our wickedness, worship Him that made the heavens and the earth, the sea and the fountains of waters. Then we are required to be baptized by immersion for the remission of sins (Acts, ii, 38), that we may be prepared to receive the Holy Ghost by the laying on of hands of those who have the authority (see Acts, viii, 17, and xix, 6; Hebrews, vi, 2), then walk in newness of life; for none can assist in this latter-day work unless they are humble, full of love, having faith, hope and charity, being temperate in all things intrusted to their care. Hear what Jesus Christ said to the disciples upon this continent: "Behold verily, verily, I say unto you, I will declare unto you my doctrine. And this is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me, and I bear record that the Father commandeth all men everywhere to repent and believe in me; and whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God. And whoso believeth not in me, and is not baptized, shall be damned. Verily, verily, I say unto you, that this is my doctrine, and I bear record of it from the Father; and whoso believeth in me, believeth in the Father also, and unto him will the Father bear record of me; for he will visit him with fire and with the Holy Ghost. And thus will the Father bear record of me, and the Holy Ghost will bear record unto him of the Father and me; for the Father, and I, and the Holy Ghost are one. And again I say unto you, ye must repent, and become as a little child, and be baptized in my name, or ye can in no wise receive these things. And again, I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God." (Book of Mormon, 3 Nephi, xi, 31-38.) Now the reason why the Elders of the Church of Jesus Christ of Latter-day Saints are here from Zion, is to tell you these glad tidings of great joy, that light has come into the world and the knowledge of God is restored to the earth. We bear testimony that the angel that John saw on the Isle of Patmos, flying "in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to {552} every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters," (Rev. xiv, 6, 7,) has come, and that the "gospel of the kingdom" is being preached, as foretold by the Messiah. (See Matt., xxiv, 14.) And we are calling upon all men to have FAITH IN GOD, repent of their sins and be baptized; then we promise those who humble themselves like little children, as the Savior has said, that they shall receive the Holy Ghost and know that these things are true. Christ said, "My doctrine is not mine, but his that sent me. If any man will do his will, he shall KNOW of the doctrine." (John, vii, 16, 17.) We are the friends of the people and their servants for Christ's sake, and we entreat them, in Christ's stead, be ye reconciled to God, obey the Gospel and be saved from death, hell and the grave, for there is but "one Lord, one faith, one baptism, one God and Father of all." (See Ephesians, iv, 4-16.) This TRUE FAITH is restored to the earth, and we know it. In conclusion, we will give you the words of the Prophet Mormon for your consideration, and we pray God, our Eternal Father, that His Spirit and blessing may be upon every honest hearted person unto whom this shall come, or who shall read these words: "And now behold, I would speak somewhat unto the remnant of this people who are spared, if it so be that God may give unto them my words, that they may know of the things of their fathers; yea, I speak unto you, ye remnant of the house of Israel; and these are the words which I speak. Know ye that ye are of the house of Israel. Know ye that ye must come unto repentance, or ye cannot be saved. Know ye that ye must lay down your weapons of war, and delight no more in the shedding of blood, and take them not again, save it be that God shall command you. Know ye that ye must come to the knowledge of your fathers, and repent of all your sins and iniquities, and believe in Jesus Christ, that he is the Son of God, and that he was slain by the Jews, and by the power of the Father he hath risen again, whereby he hath gained the victory over the grave; and also in him is the sting of death swallowed up. And he bringeth to pass the resurrection of the dead, whereby man must be raised to stand before his judgment seat. And he hath brought to pass the redemption of the world, whereby he that is found guiltless before him at the judgment day, hath it given unto him to dwell in the presence of God in his kingdom, to sing ceaseless praises, with the choirs above, unto the Father, and unto the Son, and unto the Holy Ghost, which are one God, in a state of happiness which hath no end. Therefore repent, and be baptized in the name of Jesus, and lay hold upon the gospel of Christ, which shall be set before you, not only in this record but also in the record which shall come unto the Gentiles from the Jews, which record shall come from the Gentiles unto you. For behold, this is written for the intent {553} that ye may believe that; and if ye believe that, ye will believe this also; and if ye believe this, ye will know concerning your fathers, and also the marvellous works which were wrought by the power of God among them; and ye will also know that ye are a remnant of the seed of Jacob; therefore ye are numbered among the people of the first covenant; and if it so be that ye believe in Christ, and are baptized, first with water, then with fire and with the Holy Ghost, following the example of our Savior, according to that which he hath commanded us, it shall be well with you in the day of judgment. Amen." (Book of Mormon, Mormon, vii chapter.) Prayerfully consider these things, and when you are converted, and sincerely repent, we are your servants to baptize you for the remission of your sins, and lay hands upon you for the gift of the Holy Ghost. _"Baptism is a sign of God, to angels and to heaven, that we do the will of God; and there is no other way beneath the heavens whereby God hath ordained for man to come to Him to be saved and enter the Kingdom of God, except faith in Jesus Christ, repentance and baptism for the remission of sins, and any other course is in vain; then you have the promise of the gift of the Holy Ghost."_ --_Joseph Smith_.